The Genesis Commentary by Stepanos of Siwnik (DUB.): Edition, Translation and Comments (Corpus Scriptorum Christianorum Orientalium, Vol. 695 / ... Tomus 32) (English and Armenian Edition) 9789042944596, 9789042944602, 9042944595

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The Genesis Commentary by Stepanos of Siwnik (DUB.): Edition, Translation and Comments (Corpus Scriptorum Christianorum Orientalium, Vol. 695 / ... Tomus 32) (English and Armenian Edition)
 9789042944596, 9789042944602, 9042944595

Table of contents :
PREFACE
SIGNS
BIBLIOGRAPHY
THE COMMENTARY ON GENESIS
INDEX OF PERSONS AND PLACES
TABLE OF CONTENTS

Citation preview

CORPUS SCRIPTORUM CHRISTIANORUM ORIENTALIUM EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 695

SCRIPTORES ARMENIACI TOMUS 32

THE GENESIS COMMENTARY BY STEP‘ANOS OF SIWNIK‘ (DUB.)

EDITION, TRANSLATION AND COMMENTS BY

MICHAEL E. STONE WITH ADDITIONAL ANNOTATIONS BY

SH. EFRATI

LOVANII IN AEDIBUS PEETERS 2021

THE GENESIS COMMENTARY BY STEP‘ANOS OF SIWNIK‘ (DUB.)

CORPUS SCRIPTORUM CHRISTIANORUM ORIENTALIUM EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 695

SCRIPTORES ARMENIACI TOMUS 32

THE GENESIS COMMENTARY BY STEP‘ANOS OF SIWNIK‘ (DUB.)

EDITION, TRANSLATION AND COMMENTS BY

MICHAEL E. STONE WITH ADDITIONAL ANNOTATIONS BY

SH. EFRATI

LOVANII IN AEDIBUS PEETERS 2021

A catalogue record for this book is available from the Library of Congress.

© 2021 by Corpus Scriptorum Christianorum Orientalium Tous droits de reproduction, de traduction ou d’adaptation, y compris les microfilms, de ce volume ou d’un autre de cette collection, réservés pour tous pays ISSN 0070-041X ISBN 978-90-429-4459-6 eISBN 978-90-429-4460-2 D/2021/0602/73 Éditions Peeters, Bondgenotenlaan 153, B-3000 Louvain

PREFACE This volume is the fruit of research carried out with the support of Grant no. 1592/18 of the Israel Science Foundation. The Foundation has, in recent decades, consistently supported my work on the Armenian pseudepigrapha for which help I am truly grateful. It is a force for the good in our society. The document that I publish here was discovered in the course of research for another volume, a collection of Armenian pseudepigrapha. Because this document is a commentary on Genesis, I was taken beyond my usual area of research and a number of people have guided and assisted me in its preparation. Mr. Shlomi Efrati served as a research assistant and his contribution to the book was so substantial that it is duly acknowledged on the titlepage and in the text. Yuval Pollak, Maria Ushakova and Matthew Wilson all assisted in preparation of the manuscript, seeking and verifying references, and supported me in other ways. I have benefitted from the counsel of David Satran, as so often in the past. Andy Hilkens of University of Ghent gave most helpful guidance to Shlomi Efrati and to me in matters Syriac. Heartfelt thanks are expressed to Prof. dr. Bernard Coulie for acceptance of this manuscript into the series CSCO and for his excellent suggestions and editorial comments. The house of Peeters Publishers have done their usual fine job in the production of this book. Michael E. Stone Winter 2020

SIGNS 1°, 2°, etc ‫׿‬ :

first, second, etc. occurrence of letter in word or work in section. metathesis in apparatus, precedes an editor’s comment text introduced into an edition from another source, a manuscript or the editor {} corrupt word/s in the text () words added in the translation for sake of style or clarity [] physical lacuna in the manuscript 3 p. third person A° in apparatus: correction by the original scribe A* in apparatus: text as originally written by the scribe bis (superscript) twice, second occurrence CommGen Commentary on Genesis fol., fols. folio, folios l., ll. line, lines n., nn. note, notes plur. plural p.m., s.m. prima manu, secunda manu Q&A Question(s) and Answer(s) sing. singular

BIBLIOGRAPHY The transliteration of Armenian used here accords with that system adopted by the Revue des études arméniennes. Armenian manuscripts are assigned sigla according to the system published by the Association internationale des études arméniennes. ABEŁEAN (2004) = M. ABEŁEAN, Հայոց հին գրականութեան պատմութիւն (History of Ancient Armenian Literature), 3rd pr., Antelias, 2004. AČAṘYAN (1972) = Hr. AČAṘYAN, Հայոց անձանունների բառարան (Dictionary of Armenian Proper Names), Beirut, 1972. ADLER (1989) = W. ADLER, Time Immemorial: Archaic History and its Sources in Christian Chronography from Julius Africanus to George Syncellus (DOS, 26), Washington DC, 1989. ADLER – TUFFIN (2002) = W. ADLER – P. TUFFIN, The Chronography of George Synkellos, Oxford, 2002. ALD = Aramaic Levi Document. Arm. ps.-Eph. = Armenian Pseudo-Ephrem (MATHEWS [1998]). ATS = Armenian Texts and Studies. BEDROSSIAN (1985) = M. BEDROSSIAN, New Dictionary Armenian-English, repr. Beirut, 1973. BERNSTEIN (1994) = M.J. BERNSTEIN, 4Q252: From Re-Written Bible to Biblical Commentary, in Journal of Jewish Studies, 45 (1994), 1-27. BZNW = Beihefte zur Zeitschrift für die Neutestamentliche Wissenschaft. BOGHARIAN (1958) = N. BOGHARIAN (ed.), Յովհաննէս Թլկուրանցի. Տաղագիրք (Yovhannēs T‘lkuranc‘i. Poems), Jerusalem, 1958. BOGHARIAN (1971) = N. BOGHARIAN, Հայ Գրողներ (Armenian Writers), Jerusalem, 1971. BRAUDE (1968) = W.G. BRAUDE, Pesikta Rabbati: Discourses for Feasts, Fasts, and Special Sabbaths (Yale Judaica Series, 18), New Haven CT, 1968. BROCK (1978) = S.P. BROCK, Abraham and the Ravens: A Syriac Counterpart to Jubilees 11-12 and its Implications, in Journal of Jewish Studies, 9 (1978), 135-152. BROECK (2006) = R. VAN DEN BROECK, art. Archontics, in W. HANEGRAAF (ed.), Dictionary of Gnosis and Western Esotericism, Leiden – Boston MA, 2006, 89-91. BUDGE (1886) = E.A. WALLIS BUDGE, The Book of the Bee, Oxford, 1886. CSCO = Corpus Scriptorum Christianorum Orientalium. DOS = Dumbarton Oaks Studies. Eusebius of Emesa = Fr. PETIT – L. VAN ROMPAY – J.J.S. WEITENBERG, Eusèbe d’Émèse, Commentaire de la Genèse (Traditio Exegetica Graeca, 15), Leuven – Walpole, MA, 2011. EYNDE (1981) = C. VAN DEN EYNDE, Commentaire d’Išo‘dad de Merv sur l’Ancien Testament, VI. Psaumes (CSCO, 433; Scriptores Syri, 185), Louvain, 1981.

X

BIBLIOGRAPHY

FREEDMAN (1951) = H. FREEDMAN, Midrash Rabbah: Genesis, London, 1951. GenRabba = Midrash Genesis Rabba, in J. THEODOR – Ch. ALBECK, Bereschit Rabba mit kritischem Apparat und Kommentar, 1903; repr. Jerusalem, 1965 [in Hebrew]. GINZBERG (1909-1938) = L. GINZBERG, The Legends of the Jews, 7 vols., Philadelphia, PA, 1909-1938. GOLDENBERG (2003) = D.M. GOLDENBERG, The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam, Princeton NJ, 2003. HARL (1986) = M. HARL, La Genèse: traduction du texte grec de la Septante, introduction et notes (La Bible d’Alexandrie, 1), Paris, 1986. HAYRAPETEAN (1988) = S.P. HAYRAPETEAN, Հայոց հին եւ միջնադարեան գրականութեան պատմութիւն (History of Ancient and Medieval Literature), Antelias, 1988. HILL (2016) = R.C. HILL, Didymus the Blind: Commentary on Genesis (The Fathers of the Church, 132), Washington, DC, 2016. HORBURY (1998) = W. HORBURY, Jewish Messianism and the Cult of Christ, London, 1998. JANOWSKY (1995) = B. JANOWSKY, art. Azazel, in Dictionary of Deities and Demons in the Bible, eds. K. VAN DER TOORN – B. BECKING – P.W. VAN DER HORST, 2d ed., Leiden, 1995, 128-131. JSP = Journal for the Study of the Pseudepigrapha. KAMESAR (1993) = A. KAMESAR, Jerome, Greek Scholarship, and the Hebrew Bible. A Study of the Quaestiones Hebraicae in Genesim (Oxford Classical Monographs), Oxford, 1993. KĒOSĒEYAN (2007) = Y. KĒOSĒEYAN (ed.), Ստեփանոս Սիւնեցի (Step‘anos Siwnec‘i), in Մատենագիրք Հայոց. Ը. դար. յաւելուած (Armenian Classical Authors: Eighth Century, Supplement), Vol. 6, Antelias, 2007, 95-597. KĒOSĒEYAN – AREWŠATYAN (2002) = Y. KĒOSĒEYAN – A. AREWŠATYAN, art. Step‘anos Siwnec‘i, in Քրիստոնեա Հայաստան. Հանրագիտարան (Encyclopaedia of Christian Armenia), Yerevan, 2002, 928-930. KISTER (2013) = M. KISTER, Allegorical Interpretations of Biblical Narratives in Rabbinic Literature, Philo, and Origen: Some Case Studies, in G.A. ANDERSON – R.A. CLEMENTS – D. SATRAN (eds.), New Approaches to the Study of Biblical Interpretation in Judaism of the Second Temple Period and in Early Christianity. Proceedings of the Eleventh International Symposium of the Orion Centre for the Study of the Dead Sea Scrolls and Associated Literature, Leiden, 2013, 133-184. KISTER (2018) = M. KISTER, Qumran, Jubilees, and the Jewish Dimensions of 2 Corinthians 6:14–7:1, in R.A. CLEMENTS – M. KISTER – M. SEGAL (eds.), The Religious Worldviews Reflected in the Dead Sea Scrolls: Proceedings of the Fourteenth International Symposium of the Orion Centre for the Study of the Dead Sea Scrolls and Associated Literature, 28-30 May, 2013, Leiden – Boston MA, 2018, 103-139. KOESTER (1968) = H. KOESTER, ΝΟΜΟΣ ΦΥΣΕΩΣ: The Concept of Natural Law in Greek Thought, in Religions in Antiquity: Essays in Memory of E.R. Goodenough, ed. J. NEUSNER (Studies in the History of Religions, 14), Leiden, 1968, 521-541.

BIBLIOGRAPHY

XI

KRIKORIAN (1964) = M. KRIKORIAN, Նորահայտ հատուած մը Ստեփանոս Սիւնեցւոյ Արարածոց Մեկնութեան (A Newly-Found Fragment of Step‘anos Siwnec‘i’s Commentary on Genesis), in Handes Amsoreay, 78 (1964), cols. 129-140. KUGEL (1998) = J.L. KUGEL, Traditions of the Bible: A Guide to the Bible as it was at the Start of the Common Era, Cambridge, MA, 1998. LEVENE (1951) = A. LEVENE, The Early Syrian Fathers on Genesis: From a Syriac Ms. on the Pentateuch in the Mingana Collection: The First Eighteen Chapters of the Ms. Edited with Introduction, Translation and Notes; and Including a Study in Comparative Exegesis, London, 1951. LEWY (1929) = H. LEWY, Sobria Ebrietas: Untersuchungen zur Geschichte der Antiken Mystik (BZNW, 9), Gießen, 1929. LIPSCOMB (1979) = W.L. LIPSCOMB, The Wives of the Patriarchs in the Ekloge Historia, in Journal of Jewish Studies, 30 (1979), 91. LUNN (2018) = N.P. LUNN (trans.), St. Cyril of Alexandria, Glaphyra on the Pentateuch, Volume 1. Genesis (The Fathers of the Church, 137), Washington DC, 2018. MALXASEANC‘ (1944) = St. MALXASEANC‘, Հայերեն բացատրական բառարան (Armenian Comparative Dictionary), 4 vols., Yerevan, 1944. MATHEWS (1998) = E.G. MATHEWS, Jr., The Armenian Commentary on Genesis Attributed to Ephrem the Syrian (CSCO, 573; Scriptores Armeniaci, 24), Leuven, 1998. MATHEWS – AMAR (1994) = E.G. MATHEWS, Jr. – J.P. AMAR, Selected Prose Works of Ephrem the Syrian (The Fathers of the Church, 91), Washington DC, 1994. MÉCÉRIAN (1953) = J. MÉCÉRIAN, Introduction à l’étude des Synaxaires arméniens, in Bulletin Arménologique (Mélanges de l’Université Saint-Joseph, 40), Beirut, 1953. MH = Մատենագիրք Հայոց (Armenian Classical Authors). MILIKOWSKY (2013) = Ch. MILIKOWSKY, Seder Olam, Critical Edition with Introduction and Commentary, 2 vols., Jerusalem, 2013. MINOV (2020) = S. MINOV, Translatio Corporis Adae: Trajectories of a Parabiblical Tradition, in The Role of Esoteric and Apocryphal Sources in the Development of Christian and Jewish Traditions, ed. I. DORFMANN-LAZAREV (Texts and Studies in Eastern Christianity), Leiden, forthcoming 2020. MOORE (1922) = G.F. MOORE, Intermediaries in Jewish Theology - Memra, Shekinah, Metatron, in Harvard Theological Review, 15 (1922), 41-85. MOTP = R. BAUCKHAM – J. DAVILA – A. PANAYATOV, Old Testament Pseudepigrapha: More Noncanonical Scriptures, Vol. 1, Grand Rapids MI, 2013. NBHL = G. AWETIK‘EAN – X. SIWRMĒLEAN – M. AWK‘EREAN, Նոր Բառգիրք հայկազեան լեզուի (New Dictionary of the Armenian Language), 2 vols., Venice, 1837. NEUSNER (1987) = J. NEUSNER, Pesiqta deRab Kahana: An Analytical Translation, Atlanta, GA, 1987. NIEHOFF (2003) = M. Niehoff, Circumcision as a Marker of Identity: Philo, Origen and the Rabbis on Gen 17:1-14, in Jewish Studies Quarterly, 10.2 (2003), 89-123.

XII

BIBLIOGRAPHY

ŌRBĒLEAN (1910) = Step‘anos ŌRBĒLEAN, Պատմութիւն Նահանգին Սիսական (The History of the Region of Sisakan), Tiflis, 1910. OTP = J.H. CHARLESWORTH (ed.), The Old Testament Pseudepigrapha, 2 vols., Garden City, NY, 1983-1985. PETIT et al., (2011) = F. PETIT – L. VAN ROMPAY – J.J.S. WEITENBERG, Eusèbe d’Émèse, Commentaire de la Genèse (Traditio Exegetica Graeca, 15), Leuven – Walpole, MA, 2011. PETROSYAN – TER-STEP‘ANYAN (2002) = E. PETROSYAN – A. TER-STEP‘ANYAN, Ս. Գիրքերի հայերէն մեկնութիւնների մատենագիտություն (Bibliography of Armenian Commentaries on the Bible), (Armenian Bible Society Biblical Studies Series, 2), Yerevan, 2002. PHILLIPS (1864) = G. PHILLIPS, Scholia on Passages of the Old Testament by Mar Jacob, Bishop of Edessa, London, 1864. RILEY (1995) = G.J. RILEY, art. Demons, in Dictionary of Deities and Demons in the Bible, eds. K. VAN DER TOORN – B. BECKING – P.W. VAN DER HORST, 2d ed., Leiden, 1995, 235-240. SBLEJL = Society of Biblical Literature Early Jewish Literature. SHARF (1988) = A. SHARF, The Eighth Day of the Week, in J. CHRYSOSTOMIDES (ed.), ΚΑΘΗΓΗΤΡΙΑ: Essays Presented to Joan Hussey for her 80th Birthday, Camberley, 1988, 27-50. STONE (1981) = M.E. STONE, Signs of the Judgement, Onomastica Sacra, and the Generations from Adam (UPATS, 3), Chico CA, 1981. STONE (1982) = M.E. STONE, Armenian Apocrypha: Relating to Patriarchs and Prophets, Jerusalem, 1982. STONE (1990) = M.E. S STONE, Fourth Ezra. A Commentary on the Book of Fourth Ezra (Hermeneia), Minneapolis MN, 1990. STONE (1996) = M.E. STONE, Armenian Apocrypha Relating to Adam and Eve (SVTP, 14), Leiden – New York NY – Köln, 1996. STONE (2002) = M.E. STONE, Adam’s Contract with Satan: The Legend of the Cheirograph of Adam, Bloomington – Indianapolis IN, 2002. STONE (2011) = M.E. STONE, Ancient Judaism: New Visions and Views, Grand Rapids MI, 2011. STONE (2012B) = M.E. STONE, Armenian Apocrypha Relating to Abraham (SBLEJL, 37), Atlanta GA, 2012. STONE (2013) = M.E. STONE, Adam and Eve in the Armenian Tradition: Fifth Through Seventeenth Centuries (SBLEJL, 38), Atlanta GA, 2013. STONE (2016) = M.E. STONE, Armenian Apocrypha Relating to Angels and Biblical Heroes (SBLEJL, 45), Atlanta GA, 2016. STONE (2017) = M.E. STONE, Biblical Text and Armenian Retelling, in Journal of the Society for Armenian Studies, 26 (2017), 82-87. STONE (2019) = M.E. STONE, Armenian Apocrypha Relating to Biblical Heroes (SBLEJL, 49), Atlanta GA, 2019. STONE (2019B) = The Armenian Embroidered Bible, in Journal for the Study of the Pseudepigrapha, 29 (2019), 3-11. STONE (forthcoming 1) = M.E. Stone, ‘Questions and Answers’ in the Mediaeval Armenian Tradition. STONE (forthcoming 2) = M.E. STONE, Armenian Apocrypha: Further Tales of Biblical Heroes (SBLEJL, 00), Atlanta GA.

BIBLIOGRAPHY

XIII

STONE et al. (2004) = M.E. STONE – J.C. GREENFIELD – E. ESHEL, The Aramaic Levi Document: Edition, Translation, Commentary (SVTP, 19), Leiden – Boston, MA, 2004. STONE – HILLEL (2012) = M.E. STONE, in collaboration with V. HILLEL, An editio minor of the Armenian Version of the Testaments of the Twelve Patriarchs (Hebrew University Armenian Studies, 11), Leuven, 2012. STONE – HILLEL, Index = M.E. STONE, in collaboration with V. HILLEL, Index of Variants, in An editio minor of the Armenian Version of the Testaments of the Twelve Patriarchs (Hebrew University Armenian Studies, 11), Leuven, 2012. STONE N. (1999) = N. STONE, Apocryphal Stories in Armenian Manuscripts, in Apocryphes Arméniens: transmission – traduction – création – iconographie, eds. V. CALZOLARI-BOUVIER – J.-D. KAESTLI – B. OUTTIER (Publications de l’Institut Romand des Sciences Bibliques, 1), Lausanne, 1999, 161-169. STONE N. (2019) = N. STONE, Studies in Armenian Art. Collected Papers (ATS, 2), Leiden, 2019. SVTP = Studia in Veteris Testamenti Pseudepigrapha. TĒR VARDANYAN (2017) = G. TĒR VARDANYAN, Մայր Ցուցակ հայերէն ձեռագրաց Մաշտոցի անուան մատենադարանի (General Catalogue of Armenian Manuscripts of the Maštoc‘ Matenadaran), Vol. 9, Yerevan, 2017. THEODOR – ALBECK (1965) = J. THEODOR – Ch. ALBECK, Bereschit Rabba mit kritischem Apparat und Kommentar, 3 vols.,1903; repr. Jerusalem, 1965 [in Hebrew]. THOMSON (1995) = R.W. THOMSON, A Bibliography of Classical Armenian Literature to 1500 AD (Corpus Christianorum), Turnhout, 1995. UPATS = University of Pennsylvania Armenian Texts and Studies. VAN ROMPAY (1997) = L. VAN ROMPAY, Antiochene Biblical Interpretation: Greek and Syriac, in The Book of Genesis in Jewish and Oriental Christian Interpretation, eds. J. FRISHMAN – L. VAN ROMPAY (Traditio Exegetica Graeca, 5), Leuven, 102-123. VERMES (1973) = G. VERMES, Scripture and Tradition in Judaism: Haggadic Studies. 2nd. rev. edn., Leiden, 1973. VOSTÉ – EYNDE (1950) = I.-M. VOSTÉ – C. VAN DEN EYNDE, Commentaire d’Išo‘dad de Merv sur l’Ancien Testament, I. Genèse (CSCO, 126; Scriptores Syri, 67), Leuven, 1950. WUTZ (1915) = F.X. WUTZ, Onomastica Sacra: Untersuchungen zum Liber Interpretationis Nominum Hebraeorum des Hl. Hieronymus (Texte und Untersuchungen, 41.2), Leipzig, 1915. XAČ‘IKYAN (1992) = L. XAČ‘IKYAN, Եղիշէի Մեկնութիւն Արարածոց (The Interpretation of Genesis by Elishe), ed. L. Ter-Petrosian, Yerevan, 1992. XAČ‘IKYAN et al. (2004) = L. XAČ‘IKYAN – H. KĒOSĒEYAN – M. PAPAZIAN, Եղիշէ. Մեկնութիւն Արարածոց (Commentary on Genesis by Eghishe), Yerevan, 2004. ZARBHANALEAN (1889) = G. ZARBHANALEAN, Մատենադարան հայկական թարգմանութեանց նախնեաց (Library of Ancient Armenian Translations), Venice, 1889. ZEYT‘UNYAN (1985) = A. ZEYT‘UNYAN, Գիրք Ծննդոց (The Book of Genesis), Yerevan, 1985.

THE COMMENTARY ON GENESIS

INTRODUCTION 1. LIFE AND WORKS OF STEP‘ANOS SIWNEC‘I,

THE

ALLEGED AUTHOR

Step‘anos Siwnec‘i lived between ca. 6801 and 735 CE in Dvin and was the son of a senior priest Gund of Dvin. He studied in Dvin, in Mak‘eneac‘ Monastery in the Gełark‘unik‘ region of Armenia with Abbot Solomon of that monastery, and with Movsēs Siwnec‘i (ca. 670- ca. 731).2 Like so many other medieval Armenian savants, he was a fruitful author and composer of works in varied fields of endeavour, such as theology, biblical commentary, translation, grammar, music, and poetry.3 To continue his studies, around the year 710 CE he travelled to Athens with his fellowstudent the priest Grigor of Ayrivank‘, a leading musical expert. There he followed a curriculum of biblical, exegetical, and philosophical studies.4 Thence he continued to Constantinople (712 CE) where he busied himself with translations, together with David Hiwpatos.5 He was acquainted with Greek Patriarch Germanos (held office 715-730) and he returned to Armenia in 728.6 Back home, he was connected with the Catholicosal School in Dvin for several years, both teaching and writing. In 735 he became Bishop of Siwnik‘. He was killed on 21 July, 735 in Siwnik‘ by a woman whom he confronted in a sermon with her evil deeds. Details of his surviving writings are given by various scholars — Bogharian,7 Kēosēeyan, Arewšatyan,8 and others9 and his hymnic and musical opus has been quite extensively discussed.10 A full edition of his known surviving written works with introductions and details of manuscript witnesses appears, edited by Yakob Kēosēeyan, in Vol. 6 of MH and 1 In KĒOSĒEYAN – AREWŠATYAN (2002), 928-930, a date of birth in 660/670 is offered. The date of birth given above is drawn from BOGHARIAN (1971), 112. 2 On Movsēs, see BOGHARIAN (1971), 109-111. 3 KĒOSĒEYAN – AREWŠATYAN (2002), 928. 4 BOGHARIAN (1971), 112. 5 Ibid. The order of these events is somewhat different according to KĒOSĒEYAN – AREWŠATYAN (2002), 928. 6 According to HAYRAPETEAN (1988), 264-5 he also visited Rome and acquired Latin. 7 BOGHARIAN (1971), 113-115 with excerpts of Step‘anos Siwnec‘i’s writings. 8 KĒOSĒEYAN – AREWŠATYAN (2002), 928-930 for details. See also HAYRAPETEAN (1988), 264-265. 9 See the bibliography in THOMSON (1995), 201-202. 10 KĒOSĒEYAN – AREWŠATYAN (2002), 929. See, for example, ABEŁEAN (2004), 2, 512-516.

4

M.E. STONE

includes an edition and discussion of Step‘anos’ Commentary on Genesis (CommGen).11 Step‘anos Siwnec‘i authored a number of biblical commentaries, including works dedicated to Genesis, Daniel, Ezekiel, Job and the Four Gospels.12 Abp. Mesrob Krikorian discussed systematically the testimonia to Step‘anos Siwnec‘i’s commentaries, as well as the published fragments.13 He identified a fragment which was previously attributed to Step‘anos Siwnec‘i’s Geography, as being part of his CommGen.14 It is a passage preserved in manuscript M497 of the year 1671, fols. 271v-273v. Kēosēeyan accepts Krikorian’s identification and, therefore, he published the geographical fragment as the first part of the CommGen.15 Here below, however, our attention will focus not on that geographical fragment, but particularly on the second fragment published by Kēosēeyan as part of Step‘anos Siwnec‘i’s CommGen. 2. THE MANUSCRIPTS The text that is being presented here is found in M2890, which was copied in 1718. It is a Miscellany and a Ոսկեփորիկ (Collection of Worthwhile Texts).16 The first part of our text, which is a segment of a retelling accompanied by remarks on Genesis stories, occurs unattributed on fols. 336v-341r of that manuscript. Kēosēeyan found this work in another manuscript, M4794, a copy of the Synaxarium (Cerenc‘ recension) of 1676,17 and tentatively identified it as part of CommGen of Step‘anos Siwnec‘i. Since the Armenian text of the manuscript being presented here barely differs from that published by Kēosēeyan, we provide here only a transcription and an English translation of and commentary on it. A so-far 11 KĒOSĒEYAN (2007). Of that corpus, pp. 95-96 present his introductory remarks to the Commentary on Genesis and pp. 105-113 the text of the two surviving fragments that he considers as belonging to that work. 12 KRIKORIAN (1964). He draws the chief information about Step‘anos Siwnec‘i’s exegetical corpus from a note in the fourteenth-century history of Siwnik‘ by Step‘anos Ōrbēlean (ŌRBĒLEAN [1910], 138). On col. 130 of his article, KRIKORIAN (1964) discusses the extant fragments of Step‘anos Siwnec‘i’s commentaries. 13 KRIKORIAN (1964), 130. 14 See KRIKORIAN (1964), 131-132. 15 KĒOSĒEYAN (2007), 95-96. 16 See TĒR VARDANYAN (2017), 1132, nos. 100 and 102.1. There, a full description of the manuscript is to be found, but item no. 100 is not identified as the Kēosēeyan’s second fragment of Step‘anos Siwnec‘i’s CommGen. 17 On the recensions of the Armenian Synaxarium, see MÉCÉRIAN (1953).

5

INTRODUCTION

unpublished second part of the same document follows the known segment of “Step‘anos Siwnec‘i’s” CommGen in both M4794 and M2890.18 This second part survives in M4794 on fols. 455v-464v and in M2890 on fols 341v-347r, in both cases directly following the first part. That newly identified second part is published here for the first time in Armenian with an English translation and commentary.19 In the ensuing, I use the following designations: • CommGen 1 = Kēosēeyan’s first fragment (olim Geography) • CommGen 2.1 = Kēosēeyan’s second fragment • CommGen 2.2 = the newly published part that follows on Kēosēeyan’s second fragment. In ms. M2890, published here, part 2.1 bears the title Բան շահավէտ եւ աւգտակար ի մեկնութենէ Արարածոց գրոց A Profitable and Useful Commentary on the Book of Genesis. Part 2.2 is titled Դարձեալ մեկնութիւն ի յԱրարծոց Գրոց, Again, from a Commentary or the Book of Genesis. This indicates that the scribe saw it as a continuation of the preceding part 2.1, implied by Դարձեալ “again,” and at any rate considered it a մեկնութիւն “explanation, commentary.” A similar use of մեկնութիւն “Commentary” for a work which is not a verse by verse commentary on lemmata with annotations, occurs in one title of Yovhannēs T‘ulkuranc‘i’s poem also called On the Creation of the World.20 This poem too, is titled Մեկնութիւն Արարածոց Commentary or Explanation on Genesis. This clearly shows that մեկնութիւն had a broader reference than that of the English word “commentary,” and for this reason, I have given non-narrative sections of the presently discussed writing the sub-title “Explanation” and not “Commentary.”21 3. IDENTIFICATION

OF THE

COMMENTARY

AND

WORKING HYPOTHESIS

As stated above the first part of the work in M2890 that is being discussed here is another copy of a work on Genesis tentatively identified by Kēosēeyan as a segment of Step‘anos Siwnec‘i’s CommGen and published 18 KĒOSĒEYAN (2007), 96 observed that more segments of this work may perhaps be found, a prophetic remark which indeed includes the present case. In manuscript M2890, a text referring to the Byzantine emperor Constantine succeeds this second part of CommGen. 19 See the section “Editorial Procedures” below for the details of the edition and translation. 20 See BOGHARIAN (1958), 75. 21 Bedrosssian includes “explanation, interpretation” in his glosses of Մեկնութիւն, as well as “commentary”: similarly, the glosses in NBHL, s.v.

6

M.E. STONE

by him in MH.22 I must confess that, having compared Kēosēeyan’s CommGen 2.1 with his CommGen 1, the geographical fragment, I am struck by the different exegetical methods employed in the two compositions, which are evident on even a cursory examination.23 Of course, it is possible that there is some explanation for this, such as a hypothesis that the discussion on the Four Rivers of Eden in the first fragment is an intrusion taken holus-bolus from a different source document.24 Indeed, similar incorporation of whole units of text is familiar from other writings and is also to be observed in CommGen 2.1 (= Part 1 of the document being treated here).25 Nevertheless, the possibility that CommGen 1 is an interpolation into a text authored by Step‘anos Siwnec‘i has no support in the sources at our disposal. Regardless of what is decided about CommGen 1, however, Kēosēeyan justly and perceptively remarks on the use of extensive retellings as part of the commentary. Such long recapitulations of the biblical text are also a striking feature of the oldest surviving Armenian commentary on Genesis, that of Ełišē vardapet (fifth century CE).26 Kēosēeyan regards this as an indication of antiquity and thinks that this composition was written in the eighth century by Step‘anos Siwnec‘i. However, in a new autopsy examination of M4794 that I made in May 2019 I found no indication of any sort in the manuscript that the text is drawn from Step‘anos Siwnec‘i’s work. Kēosēeyan’s tentative attribution should be re-considered, as will be shown in the following sections. Kēosēeyan quite rightly identified the antique nature of the exegetical method used by this work. In the annotations below, I compared its specific exegeses with some Armenian, Greek and Syriac Commentaries on Genesis. My comments were enriched by further annotations by Shlomi Efrati, who drew them chiefly from Syriac and Rabbinic sources. We attempted to place this CommGen in the broader context of ancient Genesis commentary 22

See above, n.11. Such differences in exegetical method include the citation of short lemmas, frequent references to Philo, systematic and close exegesis all in Kēosēeyan’s Part 1; extensive and expanded paraphrase, no references to Philo, unsystematic exegesis which varies between erotapocritic questions and answers, answers to implied questions, onomastic explanations, etc. in Parts 2.1 and 2.2. 24 The idea that the rivers run underground is already witnessed in Ephrem Syrus’ CommGen. See the discussion in STONE N. (2019), 156-157. 25 See §2.1.39-48 concerning the curse of Canaan; §2.1.120 concerning the Ten Trials of Abraham. 26 See below, p. 7, on the editions of Ełišē’s commentary. 23

INTRODUCTION

7

literature.27 There is more early Christian literature on Genesis than we studied and we have aimed only to reach some indicative results. We compared Commentary by Step‘anos Siwnec‘i (dub)28 with the following sources: 1. The Armenian translation of Eusebius of Emesa’s Commentary on Genesis, attributed to the fifth century.29 2. The Armenian Commentary on Genesis attributed to Ełišē (fifth century). This was first edited by Levon Xač’ikyan (1992) and re-edited with English translation based on Xač‘ikyan’s work by Hakob Kēosēeyan and Michael Papazian (2004).30 In the first edition, Xač‘ikyan collected citations of Ełišē’s Commentary preserved in the Genesis Commentary by Vardan Arewelc‘i in manuscript M1267, although he was not completely exhaustive. In his edition, Kēosēeyan has added a considerable amount of text drawn from this and other catena-like manuscripts, and re-assigned some parts of M1267 attributed to other authorities.31 3. The Armenian Commentary on Genesis Attributed to Ephrem the Syrian.32 Some striking material is to be observed shared by this text and Step‘anos Siwnec‘i (dub)’s CommGen: see, as examples, the notes below on sections 2.1.41, 2.1.48, 2.1.60. 4. The Commentary on Genesis, by Ephrem the Syrian.33 5. The various Greek Patristic sources discussed in Harl’s Bible d’Alexandrie.34 6. Philo of Alexandria’s Quaestiones in Genesin. 7. Further Greek and Syriac sources, as evidenced in the annotations below. 27 There are very few old Armenian commentaries on Genesis: see PETROSYAN – TERSTEP‘ANYAN (2002). 28 Concerning (dub), see note 47 below. 29 See Eusebius of Emesa. 30 This edition includes an English translation (by Michael Papazian). 31 See XAČ‘IKYAN et al. (2004), 9-13 where he discusses his method. Kēosēeyan tends to a maximalist approach, which means that one should be careful in arguing from passages additional to those originally identified by Xačikyan in the 1992 volume. It is worth observing here that MH 1, 846 contains parts of Ełišē’s work that are parallel to the present document. A comparison shows that there are few distinctive features shared by these two Commentaries on Genesis. 32 See MATHEWS (1998). 33 MATHEWS – AMAR (1994). 34 HARL (1986).

8

M.E. STONE

In looking for parallels to the specific exegetical strategies used by our author and points made by him, there emerged very specific striking parallels with Syriac exegetical traditions: see examples in the annotation to §§2.1.27, 2.1.61, 2.2.12, 2.2.116. On the other hand, in the Greek sources that we examined there are neither such specific parallels nor a similar exegetical ambience. Generally speaking, Step‘anos Siwnec‘i (dub)’s commentary can be characterized similarly to Lucas van Rompay’s characterization of Antiochene exegesis by its “adherence to the plain or literal meaning of the text and great restraint in recognizing New Testament references with the Old Testament.”35 Methodologically and in specifics, the CommGen is indebted more to the Syriac and Antiochene exegetical traditions than to the Greek. This situation is surprising, considering Step‘anos Siwnec‘i’s extensive education in the centres of Greek learning. This significant phenomenon has been taken to weigh against his authorship, but the whole issue needs evaluating in a separate and more exhaustive study including other Greek Genesis exegesis and also the intellectual affinities of Step‘anos Siwnec‘i’s other writings. 4. RELATIONS BETWEEN COMMGEN 2.1

AND

2.2

Accepting Kēosēeyan’ identification with quite severe reservations, there remain some further questions to pose to the documents. First, I wish to ask whether both textual units preserved in the two manuscript copies, in M4794 on fols. 448r-464v and in M2890 on fols 336v-347r, do belong to the same work. The answer to this is, in my view, positive: they are two sections of an incomplete, early Commentary on Genesis. The reasoning leading to this conclusion is the following: 4.1. Structure and Exegetical Techniques 4.1.1. In both of these textual units, the format is of sustained sections of narrative retellings of the biblical story, usually followed by some questions and answers or some remarks and comments of varied types.36 35 VAN ROMPAY (1997), 109. The whole of van Rompay’s paper, in its characterization both of Antiochene exegesis and of Ephrem’s commentary on Genesis, is relevant to Step‘anos Siwnec‘i (dub)’s work. Its affinities with the material that van Rompay discusses are manifold, and contrast strongly with the “spiritual” allegorical and typological methods that characterized Alexandrian and other Greek exegesis. 36 I shall discuss the nature of both these types of material in the next section.

INTRODUCTION

9

4.1.2. Both works integrate extra-biblical tradition complexes into their retold biblical narrative.37 4.1.3. Both sometimes formulate comments as Questions and Answers and, on occasion, introduce remarks or incidents that forestall questions that might be posed to the biblical text.38 4.1.4. In both works, some numbered multiple responses are also to be found.39 4.1.5. Both works often add an author’s comment at the end of a narrative section, intimating that a pre-existent source is here being utilized and giving the author’s non-narrative response to it. See for example, the remarks at the end of sections 2.1.20, 2.1.99, 2.1.124, 2.2.10, 2.2.6, 2.2.44, 2.2.51, 2.2.140. 4.2. Content Part 2.1 commences from an apocryphal tale about Abraham’s recognition of God (2.1.1-5) and his leaving Haran for the land of Canaan (Gen 12); it ends with the incident of Hagar and Ishmael in the desert (2.1.143-160 and Gen 16). Part 2 also starts from a general, but apocryphal tradition about Abraham’s qualities (2.2.2-2.2.3) and continues with the story of Abraham’s pursuit of the Five Kings (Gen 14) and ends in 2.2.169 with the Shechem incident (Gen 34). Various narrative units make up the story from Gen 12 to Gen 33 and they are not always given in the same order as in the biblical text. The two Parts follow one another and there are no repetitions. 4.3. Cave of Machpelah Both Parts share a confusion about the Cave of Machpelah, which they locate in Shechem and not in Hebron. It is notable that 2.2.48 says, “And he (Isaac) was gathered to his fathers in Shechem,40 and placed in the cave” and in 2.2.12 we read: “And Abraham bought the cave from the Hittites,41 from the sons of Hamor for four hundred silver staters, and 37

See STONE (2017). See STONE (forthcoming1) and the excursus in STONE (2019), 9-11. 39 These are answers to questions, written or unwritten. 40 There is a confusion of Hebron and the cave of Shechem in Armenian apocryphal texts: see below 2.1.156. 41 The story is related in Gen 23:3-16. The story of the daughters of Lot is probably introduced at this point through the association of the Cave of Machpelah (the Double Cave) with the cave mentioned in connection with that incident in Gen 19:30. The author 38

10

M.E. STONE

there he buried Sarah.” Hamor was, according to Genesis, the king of Shechem. Of course, in Genesis the Cave of Machpelah was bought from Ephron the Hittite in Hebron (Gen 23:16-18) and Shechem does not figure in these events, nor does Hamor, nor the sons of Hamor. Now, this is not the only Armenian text in which the Cave of Machpelah is said to be in Shechem, which in turn is said to be Hebron. The same may also be observed in Memorial of the Forefathers §23: “And Abraham bought the cave in Hebron, which is Shechem, from the sons of Emovr” (Hamor).”42 The same false identification is to be observed also in STONE (2012B), Text 14, §16, which also says that Abraham was buried “in Shechem, in the cave of Hebron,” which also he acquired from the sons of Hamor.43 It has been suggested to me by Sh. Golani that this may have been caused by confusion with Joseph’s burial according to Gen 33:18-19, 50:13-14, and Josh 24:32.44 Once the confusion about the location of the cave became rooted, it was easy for Hamor son of Shechem to be drawn in and displace Ephron the Hittite.45 4.4. Genealogical and Chronological Summaries Observe that in connection with Sarah’s death a genealogical summary is given 2.2.116; similar summaries are included for Isaac in 2.2.85, for Abraham and Keturah in 2.2.76-77 and for Jacob in 2.2.118-120.46 These genealogical summaries are complemented in Part 2.1 by chronological summaries: see 2.1.53 and 2.1.55-56. The same systematizing impetus probably explains also the combination of the incidents of Sarah and Pharaoh and Sarah and Abimelech in 2.1.122 as perhaps the collation of the three altars built by Abraham: see 2.1.31-33. 4.5. Two further observations about the texts should be made: 4.5.1. First, in portions of Part 2.2 the balance between narrative and explanation is lost. The narrative tends far to outstrip the explanation in quantity. Two long passages of sustained narrative of the text is puzzled that Lot is not blamed more roundly for the incest, though in the Bible it is his daughters who get him drunk in order to beget children: see Gen 19:32-35. 42 STONE (2012B), no. 4, §23, 69. In section 5.1 (pp. 11-12), we have noted the close association of this text with CommGen. 43 STONE (2012B), no. 15, §16, 212. 44 See STONE (2012B), no. 4, §23, 69. Dr Golani points out that Gen 33:18-19 relates that Jacob bought a field near Shechem. 45 Gen 23:8-10. 46 See below, p. 112, n. 196.

INTRODUCTION

11

occur without corresponding explanations. These are 2.2.5275, and 2.2.130 down to 2.2.147. 4.5.2. Second, in 2.2.60 the text is structured so as to produce an iconographic typology, as is discussed in a note to that passage. It is clear, therefore, from points 1-4 above that not merely their occurrence together both in manuscripts M2890 and M4794, nor just their stylistic similarity and shared editorial techniques, but also the quantitive balance of text and explanation, as well as the methods used in the explanations, all combine to show that Parts 1 and 2 are sections of an ancient commentary on Genesis. This work, at the present state of knowledge, is most conveniently referred to as by “Step‘anos Siwnec‘i (dub)”.47 5. CONTEXT OF ORIGIN 5.1. Relation to Armenian Apocryphal Traditions In the course of research, it became evident that there is a clear relationship between STONE (2012B), Text no. 4, which is formulated as a hagiographic story concerning the forefathers Abraham, Isaac and Jacob, and both parts of Step‘anos Siwnec‘i (dub)’s CommGen 2. The following examples serve to illustrate this affinity: • 2.1.23 and Text no. 4, §12 introduce the idea that Hagar was given to Abraham by Pharaoh. • 2.1.62 and Text no. 4, §11 share the strange etymology “Vision of God” for Ishmael. • 2.1.20 and 2.1.125 as well as Text no. 4, §11 cite Ps 105:15 = 1 Chr 16:2 in the same context of Pharaoh’s taking of Sarah. • 2.2.77 The Persians are descended from Keturah: so also, Text no. 4, §26: cf. STONE (2016), Text no. 4, §5, 18 and STONE (forthcoming 2), §4.5. • 2.2.78 and Text no. 4, §24 share the view that Isaac did not approach his wife for twenty years because of chastity. • 2.2.79 and Text no. 4, §26 share the view that Rebecca consulted Melchizedek as an oracle.48 47 (dub) “doubtful, dubious” is an abbreviation of dubiosus. We have added this to “Step‘anos Siwnec‘i” when the name of the author of this CommGen is intended, since we regard the attribution as dubious or uncertain. 48 Additional shared points, less unique are: (1) death of Haran because of the begetting of the mule: 2.2.49 and STONE (2012B), Texts nos. 4, §1, 64; §6, 65; 10, §9, 126;

12

M.E. STONE

There are also a number of points of difference, some of which are generated by the fact that STONE (2012B), Text no. 4 is much shorter than CommGen, while others most likely witness to different sources or might just be the outcome of work by the two individual authors.49 The resemblance of Step‘anos (dub)’s Commentary to STONE (2012B), Text no. 4 should be considered in the broader context of embroidered biblical retellings in Armenian literature. It comes as no surprise that the sections of the work that we have called “narrative” are basically retellings of the biblical text. The custom of writing extensive retellings of biblical text, as has been noted, is a feature our work shares with the fifth-century Commentary on Genesis by Ełišē vardapet.50 There are numerous extrabiblical embroideries that have made their way into these two Commentaries on Genesis, those of Ełišē and of Step‘anos Siwnec‘i (dub), that are included in or formed the basis of a number of mediaeval Armenian apocryphal writings. In the case of Ełišē’s Commentary on Genesis, for instance, there are traditions about the seventy-two families whose “Princes” built the Tower of Babel and the subsequent emergence of seventy-two peoples and languages.51 In the case of Step‘anos Siwnec‘i (dub), instances are the Story of the Ravens (2.1.1-2.1.8); the incident of Haran, the Burning Pagan Temple and the Mule (2.1.46-49); the Ten Trials of Abraham, which occurs elsewhere as a separate literary document and is apparently included holus-bolus into the narrative (2.1.120);52 and The Story of Mamre (2.1.68-72). These themes occur in other Armenian apocryphal texts, mainly of narrative or hagiographic nature.53 Such independent narrative units are themselves composed of an amalgam of biblical history or story and apocryphal elements; they reflect the type of embroidered biblical retelling so typical of the Armenian apocryphal literature.54 12, §§10-11, 194-195; 14, §6-7, 210; (2) Abraham spreads out his arms to pray 2.1.56 and STONE (2012B), Text no. 4, §3, 65; further instances emerge from continued comparison of the two documents, but for our purposes the cited unique readings shared by both Parts with STONE (2012B), Text no. 4 suffice to show their common source/s. 49 The unsourced text of which I published a sample in STONE (2012B), Appendix, no. 4 is apparently another copy of CommGen. 50 See p. 6 above. 51 See the texts concerning the Tower of Babel in STONE (1982), 91-93; and STONE (forthcoming 2), Text no. 6, “The Tower of Babel and the Confusion of Languages,” p. 000000. 52 It occurs independently in manuscripts. Of course, it might be an original composition by Step‘anos Siwnec‘i (dub) that was excerpted and copied in manuscripts. 53 See, for example, the Mamre tale in STONE (2012B), Text no. 2; the Ten Trials of Abraham in STONE (2012B), Text no. 13. 54 See STONE (2017); and STONE (2019B).

13

INTRODUCTION

The importance of these data for learning something about the origins and dates of these Armenian apocryphal tales grows as investigations of the Armenian pseudepigrapha advance. It seems that Step‘anos Siwnec‘i (dub)’s CommGen must be considered also from the perspective of such questions, to which its potential contribution is large indeed. In general, it may be concluded that Ełišē as well as Step‘anos Siwnec‘i (dub) knew texts similar to those embedded in the published Armenian Abraham stories. This is an important proof of the antiquity of the expanded Abraham stories (though not necessarily of the texts in STONE [2012B] as they stand) and analogous oral and literary documents. However, it is not yet possible, in the present state of research, to define precisely the literary relationships between the independent apocryphal tales and the sustained “explanations” of the Bible found in these early exegetical compositions. The question may well not be open to a single universal answer. 5.2. Exegetical Techniques and Evidence for Scholastic Origins The second part of Stephanos Siwnec‘i (dub)’s Commentary on Genesis is composed of a retelling of the Genesis stories, with author’s explanations usually inserted between the incidents. Broadly speaking, the retelling is close to the biblical narrative and some apocryphal traditions are embedded in it. In order to understand the author’s procedures, I shall examine a number of techniques and linguistic tags that are encountered repeatedly in the “Explanation” sections. This examination is, of course, of great intrinsic interest and it will also contribute to our investigation. As such techniques are reasonably distributed in the two chapters, it increases the likelihood that these are two parts of the same document.55 Furthermore, this examination has bearings on our understanding the origins of CommGen, as discussed below. In the Table below, some chief exegetical techniques used in the two Parts of CommGen are listed. Technique or Tag

CommGen 2.1

CommGen 2.2

“They say” or “Some say”

2.1.47, 2.1.48, 2.1.169, 2.1.112

2.2.54 (certain great ones say)

“It is to be known”

2.1.31, 2.1.108, 2.1.121

2.2.2, 2.2.149

Lexical glosses

2.1.41, 2.1.77, 2.1.78

գիտելի է

55

See above, section “Relations between CommGen 2.1 and 2.2,” p. 8.

14

M.E. STONE

Technique or Tag

CommGen 2.1

Onomastic explanations 2.1.62, 2.1.98, 2.1.111, 2.1.137, 2.1.142

CommGen 2.2 2.2.10, 2.2.11, 2.2.21, 2.2.35, 2.2.39bis, 2.2.86

Questions and Answers56

2.1.39, 2.1.46, 2.1.48-50, 2.2.23, 2.2.27, 2.2.35, 2.1.95, 2.1.100, 2.1.158 2.2.43, 2.2.46, 2.2.54

Answers to implied questions

2.1.14; 2.1.32-33, 2.1.4757

2.2.116, 2.2.117, 2.2.140, 2.2.149

Prosing of questions

2.1.31, 2.1.58, 2.1.114

2.2.35

Enumeration of Replies, 2.1.50, 2.1.59-60, Answers, and Lists58 2.1.100-107, ten trials 2.1.120

2.2.10-22, 2.2.24-26, 2.2.28-36, 2.2.4-5, 2.2.151

Quotations of Bible59

2.1.11 St. Stephen = 2.2.14-16 David = Acts 7; 2.1.20 David = Ps 110 Ps 105; 2.1.107 Paul = 1Cor 13; 2.1.125 David = Ps105

Scholastic remarks

2.1.11-12, 2.1.26, 2.1.33, 2.2.6, 2.2.38, 2.2.120, 2.1.48, 2.1.53-54, 2.1.87, 2.2.121; 2.2.25 2.1.90, 2.1:103n, 2.1.108, 2.1.112n

Introductions of apocryphal sections and phrases

2.1.1-9, 2.1.23, 2.1.6366, 2.1.68-72, 2.1.75, 2.1.79, 2.1.87, 2.1.113114, 2.1.119, 2.1.120, 2.1.129, 2.1.133, 2.2.1.137, 2.1.156-160

2.2.8; 2.2.41, 2.2.44, 2.2.47-50, 2.2.51b, 2.2.56-73, 2.2.77-79, 2.2.156

Explicitly Christian glosses

2.1.50, 2.1.110, 2.1.116

2.2.3, 2.2.6, 2.2.7; 2.2.60, 2.2.78

Author’s notes at the end of an incident in the narrative

2.1.20, 2.1.26, 2.1.89, 2.1.107

2.2.70, 2.2.73, 2.2.90, 2.21.92

56 On this genre of text, see Excursus: Questions and Answers and Other Scholastic Texts in the Armenian Apocrypha, in STONE (2019), 9-11 and STONE (forthcoming 1). 57 Observe connection with “They say” in this instance. 58 Multiple answers form a tool to demonstrate the author’s ingenuity and learning, and they present a variety of views which may have been known to him. 59 CommGen introduces explicit quotations with the formula “as … says / witnesses.” In the table we noted the biblical source of each quotation and the figure to whom the text attributes it.

INTRODUCTION

15

Observe also a tendency to give answers, often the first of several answers to one question, drawn from natural phenomena: see 2.1.101, 2.1.159. It is apparent that on the whole, the two Parts use the same exegetical techniques. Of course, not every single technique listed above is used in both Parts and three lexical glosses only occur in Part 1. Van Rompay remarks on such philological interest in his study of Antiochene and Syriac exegesis.60 Interestingly, two of these three glosses occur close to one another in 2.1.77-78, which is the Mamre story. The third is in an embroidery in 2.1.41, which is part of a large digression (§§39-48).61 This sporadic use of such glosses may indicate use of a pre-existing source.62 The evidence marshalled above also leads us to the conclusion that this work was produced in the context of a learned or school tradition. The Table above includes the main considerations that impel us towards this conclusion and they are quite unambiguous. Here, moreover, a number of further features are discussed or emphasized that support this conclusion. If the work is indeed by Step‘anos Siwnec‘i, then such a scholarly character would be natural for he was a highly educated man, who studied and lived in educational contexts all his adult life, down to the year of his murder in 735 CE. By way of a caution, however, I remark that this conclusion does not mean that all the sources used and all the information available to the writer, came from learned circles. 5.3. Contemporary References At a couple of points, some ethnographic and geographical material is presented that puts the text’s information into a context familiar to the Armenian author and his audience. One relatively well-known idea was that the Persians, Parthians and Arsacids were descendants of Keturah,63 which grants us an insight into the geopolitical world-view of the author. Similarly, Lot’s wife, as a pillar of salt, is said to prophesy the coming of Mohammed.64 Furthermore, either consciously or unconsciously the author adapts the biblical source to the cultural realities familiar to him and produces some details that are unparalleled. According to 2.2.40 and 2.2.59 the jewels that Eliezer gives Rebecca are explicit signs of her affianced status, which is 60 61 62 63 64

ROMPAY (1997), 106-107, 111-112. See §2.1.39 and notes. On the Mamre story see also above, pp. 11-13, n. 53. See §2.2.77 and Part 2.2 n. 132, where further references are given. See §2.2.44-45 and Part 2.2 n. 78. VAN

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not so in the Bible. There is not even a hint in Genesis of the lively shearing festival, “with wine and singers and the slaughtering of sheep” evoked in 2.2.43, which seems to be a description of a contemporary custom. Familiar affiancing practice may be referred to in 2.2.49; in 2.2.74 Isaac brings Rebecca into his mother’s “house” not “tent” as in Gen 24:67. 6. EDITORIAL PROCEDURES As mentioned above, Part 2.1 of the Commentary on Genesis has been edited and published by H. Kēosēeyan on the basis of manuscript M4794. However, manuscript M4794 also contains Part 2.2, which Kēosēeyan did not edit, and another copy of both parts exists in M2890.65 For Part 2.1, a trial collation of the two copies showed only minor differences between M4794 and M2890, which did not justify a completely new edition. Therefore, Kēosēeyan’s edition is reprinted here and selected differences of M2890 and a few other technical matters have been recorded as footnotes. This text has been translated. On the other hand, Part 2.2 has not been published before. Therefore, I prepared a diplomatic edition of the text of Part 2.2, drawn from M2890 (designated A) and I collated it against M4794 (designated B). An apparatus of variants has been prepared and is printed following the text below. On a few occasions, a better reading from B or an editorial emendation of an error shared by A and B, has been introduced into the text of A. Such instances are always marked with pointed brackets and documented in the critical apparatus. The two manuscripts are for the most part identical and the majority of the variations are additions or omissions of final -ն or of the preposition and nota accusativi զ-. In orthography, the only consistent variant is that B prefers -աւ-, while A always has -օ-. These instances are not noted in the apparatus, nor are the following: two instances in which B does have -օ- (2.2.18 and 2.2.29) and a few instances of addition of ը representing an unwritten ě. Barring these cases, all variants, including corrections by the scribe himself, are noted in the apparatus. The lemma is the text and the variant is M4794 or the editor, except as marked. In Part 2.1, which is edited and translated here for the first time, I have taken over Kēosēeyan’s section numbering and, for the sake of consistency I have introduced into Part 2 a numbering resembling that used by him for Part 2.1. I have marked the sections in Part 1 by putting “2.1” before the section number, while before those of Part 2, I have put “2.2”. 65

See above, section “The Manuscripts”, pp. 4-5.

INTRODUCTION

17

To enhance clarity, I have introduced sub-titles into the English translation, indicating the character of the ensuing passages as “Narrative” or “Explanation”. As is appropriate I have added a further specification into “Questions and Answers,” “Onomastic explanation,” and the like. I hope that these sub-titles will enable the reader to follow Step‘anos (dub)’s exegetical method. Bible citations are from the NRSV unless otherwise specified.66

66 Despite my remark in a previous section about the meaning of the word մեկնութիւն being more like “Explanation” than “Commentary,” I have preserved the traditional name of the work to avoid sowing confusion: see p. 5 above. Where I have introduced subtitles to characterize sections of the work, I have used “Explanation” and both these words, commentary and explanation, translate the Armenian word մեկնութիւն.

TRANSLATION OF PART 2.1 2.1.0 A Profitable and Useful Discourse from a Commentary on the Book of Genesis1 Introductory Narrative2 2.1.1 When Abram was fifteen years3 old, he also found God for this reason: 2.1.2 The land of the Babylonians was rich, and men being surfeited, were busy with empty vain actions, unbounded evil. 2.1.3 On account of this God gave a punishment: flocks of ravens which were eating the yield of the earth — of field and of threshing floor.4 2.1.4 And Abram supplicated the gods of the Chaldeans and they were not helpful.5 2.1.5 And he was very expert in astronomy 6 (so) he considered that skill and thought about the orbits of the stars, and he recognized their Creator.7

1

The ablative “from a Commentary” teaches us that this is an excerpt. This initial Narrative sets the theme for the coming work, using extra-biblical material to do so. That extra-biblical material is the story of Abraham and the Ravens, which highlights Abraham’s belief in and faithfulness to God. Similarly, an extra-biblical passage opens Part 2, which serves to emphasize Abraham’s holding the three offices of king, priest and prophet, thus his being a type of Christ. 3 So also, STONE (2012B), Text no. 4, §4, 65 and no. 6, §1,89; no. 12, §6, 193. His age is discussed in STONE (2012B), 42 n. 22. 4 Other tellings of this incident are to be found in STONE (2012B), Texts nos. 2, §3, 42; 6, §l, 89; 4, §2, 64; 8, §5-6, 113; 9, §6, 123; 11, §§3-6, 147-148; 12, §5, 193 and 14, §§2-3, 209-210. Its oldest occurrence is in Jubilees 11:11-20 and it was widespread in Christian texts. Relating to Gen 8:7 (the Noah story), Philo in QGen 35 says that, “the raven is a blackish and reckless and swift creature, which is a symbol of evil.” See on this tradition particularly in Syriac, BROCK (1978). 5 STONE (2012B), Text no. 4, §2, 64. 6 Astronomy was a field of knowledge widely attributed to Abraham from Second Temple times on: see Pseudo-Eupolemus 3 in (OTP 2.880), Artapanus (OTP 2.897) and the Palaea 26:2 (MOTP 1.610). Astronomy and astrology are, of course, connected with the Chaldeans and already in the book of Daniel, astronomers or astrologers are called “Chaldeans”: see Dan 2:2, etc. So also, NBHL s.v. քաղդէութիւն. Abraham as astronomer in the Armenian tradition is discussed in detail in STONE (2012B), 42 n. 22. 7 For the stories of Abraham’s discovery of God, see STONE (2012B), Texts nos. 2, 3, 11, 12, 14, 15. 2

TEXT OF PART 2.1 (KĒOSĒEYAN) 2.1.0 Բան շահաւէտ եւ աւգտակար մեկնութենէ Արարածոց

գրոց։

2.1.1 Աբրամ լեալ ԺԵ. (15) ամաց եւ գտաւ զԱստուած այսու պատճառաւ. 2.1.2 Աշխարհն բաբելացւոց պարարտ էր եւ մարդիկքն յըղփացեալ պարապէին զազիր գործոց, յանբաւ չարիս։ 2.1.3 Վասն որոյ ետ Աստուած պատուհաս զտարմս ճայից, որ ուտէին զբերս երկրին զարտոյ եւ զկալոյ։ 2.1.4 Եւ Աբրամ աղաչեաց զաստուածսն քաղդէացւոց եւ ոչ եղեն աւգտական. 2.1.5 Եւ քաջ հմուտ էր աստղագիտութեան. հայեցաւ յարուեստն յայն եւ զմտաւ ածեալ զշարժուածս աստեղացն եւ ծանեաւ զարարիչ նոցա։

20

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2.1.6 And arising, he fell upon his face8 and spread his arms out9 and said, “Unknown God10 and mover of everything, and Creator of these birds, chase them away and make your will known to us.” 2.1.7 And at this speech, they immediately turned into nothingness and disappeared;11 2.1.8 and Abram arising, went to his home joyfully. 2.1.9 And from that day he became advanced and pleasing to God. 2.1.10 And after sixty years12 God hearkened to the years-long and unceasing13 prayers of Abram, and his undoubting faith, and said, “Go forth from your land and from your people and come to the land which I will show you.”14 Explanation 2.1.11 But, that there was great doubt up to this place, of one hundred and thirty years.15 For St. Stephen says that after his father’s death in 8 That is, prostrated himself: compare Gen 17:3, 17, 18:2 where Abraham bows down to the ground. 9 A standard position for prayer or supplication. It is mentioned in the Hebrew Bible: Ex 9:29, 33, 1 Ki 8:22, 38, 54, and elsewhere. It also occurs in works of the Second Temple period, see ALD 3:2 of the third or fourth century BCE for an example. Clear parallels occur in STONE (2012B), Texts nos. 2.4, 3.11, and 4.2, and particularly Text no. 4, §3 (beginning). 10 STONE (2012B), Text no. 2 §4, 37, §6, 13-194 and see Acts 17:23. 11 Literally: became invisible. 12 When the sixty years of 2.1.9 is combined with the fifteen years of 2.1.1, the total is seventy-five. This age for Abraham’s departure from Haran is also found in Jubilees 11:1512:16. Gen 11:4 places Abraham’s birth in Ur of the Chaldees in Terah’s seventieth year (11:26), and Terah’s death at the age 205. Indeed, according to Gen 11:21 Terah and his family set out from Ur to go to Canaan, but stopped in Haran, and Terah died there according to Gen 12:4. The sequence presented in Genesis is confused by Stephen’s speech in Acts 7:2-8, which connects the events of Gen 12:1 to Abraham’s move not from Haran to Canaan but from Ur to Haran. See further on the idea of two departures in Eusebius of Emesa, HARL (1986), 151. The dating issue is discussed by George Syncellus (ADLER – TUFFIN [2002], 130-132). On this problem, see the analysis in ADLER (1989), 188-190, who shows the dynamic of this confusion. 13 Reading անձաձիր as անձանձիր and translating accordingly. 14 See Gen 12:1. This is not the text of Gen 12:1 found in ZEYT‘UNYAN (1985). Likewise, it is unlike the LXX and the Peshitta. 15 [Compare Ishʽodad of Merv, GenComm to Gen 12:4: “But there is great uncertainty concerning the number of years. Because after Scripture said that Terah was seventy-five years when he begot Abram, again it said that Terah lived two hundred and five years and also died in Haran 205 – 75 = 130. Sh. Efrati]. And Abram should have been one hundred and thirty-five years, yet Scripture says he was seventy-five years when he left Haran” (VOSTÉ – EYNDE [1950], 1.142 [text]; note and transl. by Sh. Efrati].

PART 2.1

21

2.1.6 Եւ յարուցեալ անկաւ ի վերայ երեսաց իւրոց եւ տարածեաց զբազուկսն իւր եւ ասաց. «Անծանաւթ Աստուած եւ շարժիչ ամենայնի եւ այս թռչնոցս ստեղծիչ հալածեայ զսոսա եւ ծանոյ մեզ զկամքս քո»։ 2.1.7 Եւ ընդ ասելն ի չիք դարձեալ վաղվաղակի եւ անյայտ եղեն։ 2.1.8 Եւ յարուցեալ Աբրամ գնաց ի տուն իւր խնդութեամբ։ 2.1.9 Եւ յայնմ աւրէ եղեւ յառաջադէմ եւ հաճոյ Աստուծոյ. 2.1.10 եւ յետ Կ. (60) ամաց լուաւ Աստուած բազմամեայ եւ անձաձիր աղաւթից Աբրամու. եւ աներկբայ հաւատոց նորա եւ ասէ։ «Ել յերկրէտ քումմէ եւ յազգէտ յայդմանէ եւ եկ յերկիր, զոր ցուցից քեզ»։ 2.1.11 Բայց զի տարակոյս է մեծ յայսմ վայրի ՃԼ. (130) տարին. զի սուրբն Ստեփաննոս ասէ, թէ յետ մեռանելոյն հաւր նորա ի Խառան,

22

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Haran, Abram moved from there.16 2.1.12 And this text17 shows him going forth from Haran in the seventy-fifth year.18 2.1.13 But, whatever it be, Abraham was unable to resist the Lord’s commands.19 He set out and went and in three places he built altars to God.20 Narrative 2.1.14 And21 there was a great famine in the land of Canaan and Abram went down to Egypt. And he said to Sarai his wife, “Behold, you are a beautiful woman, and when the Egyptian men see you, they will seize (you) and kill me. 2.1.15 And concerning you, I wish to say, ‘She is my sister’.” 2.1.16 And they said thus when they entered Egypt. 2.1.17 And the Egyptians having seen him, they informed Pharaoh that a foreigner had entered this city, and a beautiful woman with him. 2.1.18 And they carried Sarai off to Pharaoh’s house.22 And they treated Abraham well.23 And there they multiplied their camels and sheep and all possessions. 2.1.19 And when Sarai was taken from Abraham, an angel of the Lord  24 afflicted Pharaoh and the men who looked 16 See Acts 7:2-4, but there no age is reported: similarly, STONE (2012B), Text no. 4, §7a. The exact meaning of this clause remains obscure: no exact period of one hundred and thirty years is to be found in the Bible here. Step‘anos Siwnec‘i (dub) assumes here that Abraham only left Haran after Terah’s death, and that assumption, not based in the biblical text, produces the anomaly. ADLER (1989), 189-191, discusses the problems surrounding the departures from Ur of the Chaldees and from Haran. See further Part 2.1 nn. 12 and 15 here. 17 Or: Scripture. 18 That is Gen 12:4, which gives the age of seventy-five as does STONE (2012B), Text no. 4, §8. On these chronological and ethical problems see KUGEL (1998), 270-271. 19 See also Heb 11:8, which verse stresses Abraham’s obedience. The preceding sentences of Step‘anos Siwnec‘i’s have a clearly academic and argumentative character. Observe the omission of the promise of the land. 20 Note the exegetical character of this remark. Abraham’s building of altars is specified in Gen 12:7, 13:18, and 22:9, and the place of this statement in Step‘anos Siwnec‘i’s narrative can be understood from the consideration of Gen 12:7. As elsewhere, Step‘anos Siwnec‘i (dub) gathers repetitive but similar events together and discusses them at the same time: compare 2.1.121. Eusebius of Emesa does not expatiate on this point. The viewing of the three altars together is to be found in Ełišē, CommGen on Gen 14:8-15:14: see XAČ‘IKYAN et al. (2004), 118-119. 21 This section is based on Gen 12:10-14. Sections 2.1.14-17 are parallel to STONE (2012B), Text no. 4, §§8-9. See VERMES (1973), 96ff. See also HARL (1986), 155. 22 Gen 12:15, 16. 23 See §18b, Gen 12:16. Note that from here on the author starts using the form “Abraham” from time to time. Gen 17:5 puts the actual name change from “Abram” to “Abraham” later in the narrative, as also is the situation in our text where it is in section 2.1.97 below. 24 Cf. GenRabba 41:2: “R. Levi Said: The whole of that night an angel stood with a whip in his hand; when she ordered, ‘Strike,’ he struck, and when she ordered, ‘Desist,’ he desisted” (THEODOR – ALBECK [1965], 389; FREEDMAN [1951], 1:333).

PART 2.1

23

փոխեաց անտի զԱբրամ. 2.1.12 Եւ բնագիրս ՀԵ. (75) տարոյ ցուցանէ զնա ելեալ ի Խառանու։ 2.1.13 Այլ զինչ եւ իցէ. անդիմադարձեալ Աբրահամու հրամանացն Աստուծոյ, ել եւ գնաց եւ յերիս տեղիս շինեաց սեղան Աստուծոյ։ 2.1.14 Եւ եղեւ սով մեծ յերկիրն Քանանու եւ իջեալ Աբրամ յԵգիպտոս եւ ասաց Սառայի կնոջ իւրոյ. «Ահա կին գեղեցիկ ես դու եւ արք եգիպտացիք տեսեալ զքեզ առցեն եւ զիս սպանանեն։ 2.1.15 Եւ վասն քո կամիմ ասել, թէ «‘քոյր իմ է’»։ 2.1.16 Եւ այնպէս ասացին ի մտանելն յԵգիպտոս։ 2.1.17 Եւ տեսեալ զնոսա եգիպտացոցն՝ ազդ արարին փարաւոնի թէ այր մի աւտար եմուտ ի քաղաքս եւ կին գեղեցիկ ընդ նմա։ 2.1.18 Եւ տարան զՍառայ ի տունն փարաւոնի, եւ բարիս արարին Աբրահամու եւ անդ բազմացան նոցա ուղտք եւ ոչխարք եւ ամենայն ինչք։ 2.1.19 Եւ յառնուլն Սառայի յԱբրահամու հրեշտակ Տեառն տանջեաց զփարաւոն եւ զամենայն արսն, որք յարատ

24

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at Sarai lasciviously25 and they did not draw near to her. 2.1.20 Just as the Psalm says, “Draw not near to my anointed, and do not sin against my prophets.”26 2.1.21 Pharaoh called Abram and said to him, “What did you do, to say that Sarai is my sister?”27 2.1.22 And he said, “I feared lest you take her from me and kill me.” And Pharaoh gave him Sarai 2.1.23 and with her (he gave) a maiden named Hagar for her service.28 And they took them The biblical text has just “the Lord.” This substitution is common from early postbiblical times on: see HORBURY (1998), 78-83 and KISTER (2018), 114-117. The issue of intermediary beings in the Second Temple period has been much debated. A seminal article in this discussion was MOORE (1922). There, acute observations about terminology are made. 25 “Pharaoh and the men” – note that in the rabbinic parallel mentioned above only Pharaoh is afflicted (quite naturally, if the scene is supposed to take place in his bed chamber). The Armenian text is perhaps reflecting the biblical text, that God afflicted Pharaoh and all of his household; compare 2.1.17 above. Eusebius of Emesa makes the same point (113, 224-225, 307). [Also compare to Ishʽodad of Merv, GenComm to Gen 12:15: “And it ought to be asked, why did God torture Pharaoh’s servants? Either because they were sinful or because they praised Sarah before Pharaoh when Pharaoh hadn’t touched her” (VOSTÉ – EYNDE [1950], 1.144 [text]; note and trans. by Sh. Efrati)]. 26 Ps 105:15 = 1 Chron 16:22. The same verse is cited at this point of the narrative in STONE (2012B), Text no. 4, §10, 66. Below, Step‘anos Siwnec‘i (dub) attributes this verse explicitly to David in 2.1.125. [Sh. Efrati notes: Compare to Ishʽodad of Merv, Psalms Comm. to Psalm 105: “that ‘He admonished kings’ and the rest (Ps. 105:14-15) (refers to) that which he did with Pharaoh and Abimelech and Pichol on account of Sarah” (EYNDE [1981], 1.152 [text]; note and trans. by Sh. Efrati]. Compare with Seder ‘Olam ch. 21 (MILIKOWSKY [2013], 285): “And whence do we know that all the patriarchs and matriarchs were called prophets? As it is said: ‘They wandered from nation to nation, from one kingdom to another.’ He allowed no one to oppress them; for their sake he rebuked kings. ‘Do not touch my anointed ones; do my prophets no harm’” (translation by Sh. Efrati). Both the Rabbinic midrash and the Armenian commentary connect the verse, “Do not touch my anointed ones” with the forefathers, though the rabbinic source does not relate it directly to Abram and Sarai’s plight in Egypt (but cf. the late Midrash Psalms 105:4). Here, this is a parenthetical comment, introduced into the narrative passage. 27 The first phrase is directly from Gen 12:18. The second part of this section, though marked in the edition in MH as a quotation of Gen 12:18, is in fact adapted from Gen 12:12, the words Abram spoke to Sarai. Compare STONE (2012B), Text no. 4, §§1112, 66. 28 In Genesis 16:1 Hagar is not mentioned as being a gift from Pharaoh to Abraham, though that is the case in STONE (2012B), Text no. 4, §12, 66. Gen 12:16 only records a gift of female slaves in general. However, Step‘anos Siwnec‘i (dub) builds this view of Hagar into the narrative, as may be seen in its development in 2.1.126-160 and subsequent sections. According to Gen 16:1, 21:9, and 25:12 Hagar was an Egyptian handmaid. The sympathetic treatment of Hagar and Ishmael is typical of this author, as will be discussed below, in §§126160. [On the tradition that Pharaoh gave Hagar to Sarai, see Ephrem, GenComm 13.1 (MATHEWS – AMAR [1994], 155). Sh. Efrati] See further the Syriac text published by Levene which says, “It is probably that at this time Hagar the Egyptian was given to him as a handmaiden.” (LEVENE [1951], 87). The same is found in Cave of Treasures 28:15 (MOTP, 561),

PART 2.1

25

մտաւք հայեցան ի Սառայ եւ ոչ մերձեցան ի նա։ 2.1.20 Որպէս եւ ասէ Սաղմոսն. «Մի մերձենայք յաւծեալսն իմ եւ մարգարէից իմոց մի մեղանչէք»։ 2.1.21 Կոչեաց փարաւոն զԱբրամ եւ ասաց ցնա. «Զի՞նչ գործեցէր զայդ ասել զՍառայ քոյր»։ 2.1.22 Եւ նա ասաց, «Երկեա, թէ զդայ առնուիք յինէն եւ զիս սպանանէք»։ 2.1.23 Եւ ետ ի նա փարաւոն զՍառայ1 եւ աղջիկ մի Հագար անուն ընդ նմա ի ծառայութիւն

Ms 2890 adds here: եւ ոչ մերձեցան ի նա “and they did not draw near to her.” This was very likely omitted from M4749 by haplography of ի նա ႕ ի նա. 1

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out of the land peacefully.29 2.1.24 And they went once more to the land of the Canaanites. 2.1.25 And once more God appeared to Abraham and said (to him) to take five things as whole burnt-offerings: A three-years old heifer, and a three-years old ram, and a three years old he-goat, and a turtle dove, and a dove.30 Explanation 2.1.26 The heifer for earth, the he-goat for water, the ram for air, the dove for fire, and the turtle-dove (for) the supernal hosts.31 These he presented to God, his own creatures. GINZBERG, (1909-1938), vol. 5, 221 n. 74, and KUGEL (1998), 273-274. It occurs already in the Genesis Apocryphon from Qumran, col. 20, ll. 30–32: “And the king gave her [m]uch silver and g[old]… and Hagar as well.” See also GenRabba 45:1, where Hagar is said to be Pharaoh’s daughter: “R. Simeon b. Yoḥai said: Hagar was Pharaoh’s daughter. When Pharaoh saw what was done on Sarah’s behalf in his own house, he took his daughter and gave her to Sarah, saying, ‘Better let my daughter be a handmaid in this house than a mistress in another house’; thus it is written, ‘And she had a handmaid, an Egyptian, whose name was Hagar,’ he (Pharaoh) said ‘Here is thy reward (agar)’.” (THEODOR – ALBECK [1965], 448; FREEDMAN [1951], 380). The phrase in our text might be thought to depend on Gal 4:23-25, but this seems unlikely since Paul connects Hagar with Arabia, not Egypt and the point of the passage differs. 29 Chapters 13 and 14 of Genesis are omitted at this point. These chapters retail Abraham’s separation from Lot and the war of the five kings. However, this latter incident is discussed in 2.2.3, and elsewhere in Part 2. Such migrations of whole incidents are not uncommon in this document. 30 See Gen 15:9. The Hebrew has the word for female goat; the Greek has the grammatically feminine, but gender undifferentiated word αἶξ, while the Armenian Bible has the same word as our text, քօշ, which means specifically a he-goat. Gen 15:1-8 dealing with Abraham’s descendants is omitted here, but the subject is dealt with in sections §§2.1.55, 2.2.76-77. Again, this is a case of displacement in the story line. This incident and the subsequent narrative about Ham and Noah are omitted from STONE (2012B), Text no. 4. The list of animals and birds is taken by some ancient exegetes symbolically to represent the events that came upon the descendants of Abraham: LEVENE (1951), 88-89. 31 This list of elements is completely at home in Armenian literature from early times. Here in addition to fire, the author has “the supernal hosts.” Philo, QGen 2.3 already made the connection of the animals with the four elements. He has ox = earth, goat = water, ram = air, birds = moving and fixed stars. Later in the same passage Philo says that the birds resemble “heavenly forces” and the “music of the spheres.” The expression used by Step‘anos Siwnec‘i (dub) is ambiguous, and conceivably “supernal hosts” should also be taken to mean stars, in line with Philo, though the next section weighs against this interpretation. Angels are said to be fiery, and this is already evident in Ps 104(103):4 which reads, in Armenian, “his messengers from flaming fire.” In Ełišē, CommGen (XAČ‘IKYAN et al. [2004]), 118119) the same equivalations are to be found since Ełišē remarks in this context: “heifer in exchange for earth, a goat … for water, a young pigeon … for fire, a turtle-dove in exchange for the higher world.” It seems that this equivalation may have entered Armenian

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նորա. 2.1.24 Եւ հանին զնոսա խաղաղութեամբ յերկրէն եւ դարձեալ եկին յերկիրն քանանացւոց։ 2.1.25 եւ դարձեալ երեւեցաւ Աստուած Աբրահամու եւ ասաց առնել զողջակէզն ի հինգ իրաց. երինջ եռամեան եւ խոյ եռամեան,2 եւ քաւշ եռամեան եւ տատրակ եւ աղաւնի։ 2.1.26 Երինջ ընդ հողոյ, քաւշ ընդ ջրոյ եւ խոյ ընդ աւդոյ, աղաւնի՝ ընդ հրոյ եւ տատրակ վերին զաւրացն, զոր ընծայեաց Աստուծոյ, զարարածս իւր։

2

This is the Kēosēeyan’s reading for երամեան of M4749.

28

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Expanded Narrative 2.1.27 And he32 cut them, the three into four quarters,33 twelve limbs.34 2.1.28 And he did not cut the birds for they hold the indivisible mysteries35 of those on high.36 2.1.29 And he put the cut-up parts facing one another.37 2.1.30 And the fire that descended from heaven38 passed between the cutup parts and, burning them up, it annihilated all of them. Explanation 2.1.31 And now, it is to be known that before this, Abraham established altars without sacrifice, in three places.39 2.1.32 Now, where there was no sacrifice (in) the whole earth/land and Abraham’s very will together with his good faith he was offering to God upon the altar. 2.1.33 Also here,40 where he did not establish an altar, God prepared the whole earth as a well-constructed altar.41 school teaching from Philo on. Interestingly, Philo, in QGen 35-38 connects the raven and dove sent by Noah with these sacrificial birds. Thus, he says, “… the dove is a clean creature …it received the honour of being offered on the altar among the sacrifices … the raven and the dove are symbols of vice and virtue.” 32 Literally, “that he.” 33 In Ełišē, CommGen (XAČ‘IKYAN et al. [2004], 119) we read, “And some say that the animals were divided into fours, cut according to [the number] of feet, but Philo says that they were cut into two, and Scripture testifies that he divided them in the middle, signifying that they were cut into two.” 34 Observe that in Gen 15:10 the offerings are cut into two parts, not four: contrast Armenian pseudo-Ephrem 5: “And by cutting them up into twelve limbs He revealed to him that there were to be twelve tribes (ազգ)” (MATHEWS [1998], 98 [text], 85 [transl.]). Mathews, ibid. n. 43, notes that a similar explanation is found in the commentary of Ishʽodad of Merv. 35 Or “symbols.” This idea is added to the narrative. 36 The reference may be in part to the Holy Spirit descending as a dove at Christ’s Baptism: see Mt 3:16, Mk 1:10, Lk 3:22 and Jn 1:32. However, it may also refer to the angelic hosts: see 2.1.26. 37 Gen 15:10. 38 Fire descending from heaven to consume a sacrifice is a common idea, see Lev 9:24, 1 Ki 18:38 and elsewhere, but here it is drawn from Gen 15:17. The prophecy related in Gen 15:13-14 is omitted from our text’s narrative, though it is referred to below in 2.1.38, 2.1.53 and 2.1.87. The fire that descended is described by Ełišē (p. 123) as being “the Lord himself, who in love of his friend animates him and appears to his eyes and eats the contemplative meal.” 39 See 2.1.13 above. In the relevant biblical texts only the building of altars is mentioned and not the offering of sacrifices. In the biblical Covenant between the Pieces (Gen 15) sacrifices are accepted by God, but no altar-building is mentioned: see Part 2.1 n. 41 below. Note that Jubilees 13:4, 13:9, and 16:20 say that he both built an altar and offered a sacrifice. 40 That is, in the event described in 2.1.30. 41 The text is concerned with the absence of an altar from the narrative of the sacrifice in Gen 15 and the absence of sacrifices where Abraham’s establishment of an altar is mentioned: see 2.1.13 and notes there. The comment resolves a potential difficulty in this connection. This is, once more, a mark of school learning.

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2.1.27 Եւ զի յաւշեաց զնոսա զերեքն ի չորս ոտն երկոյտասան անդամ։ 2.1.28 Եւ զթռչունսն ոչ յաւշեաց զի զվերնոցն ունին զանբեկ խորհուրդսն։ 2.1.29 Եւ զանդամաթիւսն եդ դէմ իրերաց։ 2.1.30 եւ հուրն, որ էջ յերկնից, անց ընդ մէջ անդամաթուոցն եւ ողջակիզեալ սպառեաց զամենայն։ 2.1.31 Եւ արդ, գիտելի է, զի նախ քան զայս յերեք տեղ սեղան կանգնեաց Աբրամ առանց պատարագի։ 2.1.32 Անդ ուր պատարագ ոչ էր ամենայն երկիր եւ կամք Աբրահամու բարի հաւատովն պատարագէր Աստուծոյ ի վերայ սեղանոյն։ 2.1.33 Եւ աստ ուր սեղան ոչ կանգնեաց, զամենայն երկիր հաստակառոյց սեղան յաւրինեաց Աստուծոյ։

30

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Narrative 2.1.34 And because Abram did not have a son,42 since his wife Sarai was barren,43 2.1.35 God also said to him, “Behold, regard the heavens above!” For it was night and all the stars were visible. 2.1.36 And Abram looked (and) saw the heavens and the innumerable multitude of the stars.44 2.1.37 And the Lord said to him, “Your seed shall be like the stars of the heavens in multitude and like the sand on the sea shore, without number.45 2.1.38 Then they will remain in servitude to the Canaanites46 for four hundred and thirty years,47 until the fourth generation.”48 Explanation See, here the nation is free and God promises to put the seed of blessing49 into servitude to the seed of Canaan.50 2.1.3951 And how and why was the seed of Canaan cursed?52 42 Gen 15:2-3. The possibility of Eliezer inheriting is mentioned in Gen 15:2, but omitted from Step‘anos Siwnec‘i’s (dub) Commentary. 43 Gen 11:30, 16:2. 44 Gen 15:5. It was observed in the notes on 2.1.30 above that the subject of Abraham’s descendants was omitted from the actual retelling of Chap. 15. As was the case with the equally omitted four hundred years’ servitude, it is taken up here in the subsequent exposition. 45 Gen 22:17 has both the stars and the sand, like here and the introduction of the simile of the sand at this point is suggested by the phrase about the stars of the heaven in Gen 15:5. 46 The biblical verse (Gen 15:13) says that God will judge that nation which Abraham’s descendants would serve. Of course, the usual interpretation is that this nation is the Egyptians, not the Canaanites. See, for example, Didymus the Blind in HILL (2016), 204. [However, the presence of the Canaanites here is confirmed by our author’s association of the curse of Canaan (see below §§39-48) with Gen 15:14 and 15:16. The word “slavery” associated with Canaan in Gen 9:25-27 may have brought about the strange prediction here: Sh. Efrati]. 47 According to Gen 15:13, the biblical verse paraphrased here, Abraham’s descendants will be in servitude for four hundred years. However, the passage in Exod 12:40-41 says the Israelites were settled in Egypt for four hundred and thirty years. The same figure appears also in Galatians 3:17, which expressly refers to the Covenant between the Pieces (Gen 15:5-18) as “Promise.” This term, which is not used in the Genesis account is known to our author from Galatians. It may be that our author confused the accounts of Genesis and Exodus. See further sections 2.1.53-2.1.60 below. 48 On the fourth generation, see 2.1.160. 49 I.e., the seed promised in the blessing just spoken; in other words, Abraham’s descendants. Compare Ełišē, CommGen 14:18-15:15 (XAČ‘IKYAN et al. [2004], 116-117) where Abraham is said to receive the “seed of blessing” as a result of giving a tithe to Melchizedek. 50 Sh. Efrati remarks that Section 2.1.49 is a direct continuation of this sentence. 51 Sections 2.1.39-2.1.48 are an excursus on Noah. Sh. Efrati suspects that this whole passage is an interpolation (see the preceding note). In my view, the passage might well have been introduced holus-bolus from another source, but that was most likely done by the author: non liquet. See n. 46 above. 52 Note this question, in the style of Question and Answer literature. Eusebius of Emesa’s CommGen 102-103 asks the why-question but not the how-question. Moreover, the answer

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2.1.34 Եւ զի որդի ոչ ունէր Աբրամ, վասն զի Սառայ կին նորա ամուլ էր։ 2.1.35 Եւ ասէ ցնա Աստուած. «Աւասիկ, տես յերկինս ի վեր», զի գիշեր էր եւ աստղք ամենայն երեւէին։ 2.1.36 Եւ Աբրամ հայեցեալ ետես զերկինս եւ զբազմութիւն անթիւ աստեղաց։ 2.1.37 Եւ ասէ Տէր ցնա, «Եղիցի զաւակ քո իբրեւ զաստեղս երկնից բազմութեամբ եւ որպէս զաւազ առ ափն ծովու առանց թուոյ։ 2.1.38 Այլ ի ծառայութիւն քանանացոցն կայցեն ամս ԴՃԼ. (430)3 մինչեւ ի չորրորդ ծնունդն». տես աստանաւր զազգն ազատ. եւ զաւակն աւրհնութեան ի ծառայութիւն տալ խոստանայ Աստուած անիծեալ զաւակին Քանանու։ 2.1.39 Եւ թէ որպէս եւ զիարդ էր անիծեալ զաւակն Քանանու,

3

M2890 has ԴՃԼԵ = 435. This is strange.

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Narrative, Explanatory For, after the water,53 Noah made wine and drank (it).54 2.1.40 And because he did not know the measure, he became drunk55 and he fell asleep, but in the house and not outside.56 2.1.41 And while he was sleeping he became uncovered. And his grandson, the child 57 Canaan, taking a wooden stick played with groin of his grandfather,58 that is his grandpa.59 given there is different. In Step‘anos Siwnec‘i’s CommGen, this sentence is surely intended to strengthen the ill prophecy of 2.1.38. 53 That is, the Flood. Here the association of Canaan with a curse provides a point d’appui for the introduction of Noah’s drunkeness. 54 Gen 9:20-22.1. 55 This sentence is designed to soften a potential accusation of drunkenness leveled at Noah. Compare GenRabba 36:4 (THEODOR – ALBECK [1965], 338; FREEDMAN [1951], 290): “He drank immoderately and was thus put to shame”: see Eusebius of Emesa, CommGen, 221. Step‘anos Siwnec‘i (dub) says explicitly that Noah became drunk. On the interpretation of drunkenness in the Hellenistic world, see LEWY (1929): see also the references in HARL (1986), 142-143 and Philo’s treatises De Ebrietate and De Sobrietate. That interpretation plays no role here. In QGen 68 Philo also forwards an interpretation that exculpates Noah of drunkenness. 56 Gen 9:22. Again, the extenuating circumstances are stressed. 57 This probably goes back the LXX translation of the expression in Gen 9:25, παῖς οἰκέτης, with the first word taken as “child” rather than “servant, slave”: see HARL (1986), 143. 58 Cf. Armenian Pseudo-Ephrem 4: “But they say that Ham had indeed seen that his son Canaan had mocked the nakedness of his old father, and had laughed, and Ham went and told his brothers outside” (MATHEWS [1998], 78 [text], 70-71 [transl.]). Note that in Ephrem’s GenComm 7.3.2 it is stated that “Canaan the youngest told of the nakedness of the old man” (MATHEWS – AMAR [1994], 145). The manuscript published by LEVENE (1951) says in Chapter 6, p. 84: “Now Caanan was cursed, because Ham was the wicked son who vexed his father and would thus be the father of one upon whom the curse alighted. But some say that Canaan was the first to see the nakedness of Noah.” A similar explanation is found in Rabbinc sources. As an example, see the tradition that Canaan, not Ham, saw Noah naked, see GenRabba 36:7 (THEODOR – ALBECK [1965], 340-341; FREEDMAN [1951], 293): “And he said: ‘Cursed be Canaan.’ Ham sinned and Canaan is cursed?... R. Nehemiah explained: ‘It was Canaan who saw it and informed them. Therefore, the curse is attached to him who did wrong’.” See further GINZBERG, (1909-1938), vol. 5, 191-192, nn. 60-61 and KUGEL (1998), 222-223. 59 Two points are of note. First, that the story of Canaan’s involvement is added to the biblical narrative in order to account for the cursing of Canaan rather than Ham in Gen 9:2527. The issue had already arisen earlier and is treated differently in Jubilees 7:10-13 where no explanation is offered, but Ham’s consequent anger is described. Philo attempts to preempt and solve this problem in QGen 2:70. A different explanation is to be found in Cave of Treasures 21 (MOTP, 555) saying that Canaan resumed doing the wicked deeds of Cain and also invoked demons. On the issue that may be designated: “Ham sinned and Canaan was cursed” in various exegetical traditions see GOLDENBERG (2003), 157-167. The second point of note is the lexical gloss on the quite rare word հաւ “grandfather,” a technique used elsewhere by Step‘anos Siwnec‘i: see Introduction above, 13.

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Զի Նոյ յետ ջրոյն արար գինի եւ արբ։ 2.1.40 Եւ զի զչափն ոչ գիտէր, արբեցաւ. եւ ի քուն եմուտ, բայց ի տանն եւ ոչ արտաքոյ։ 2.1.41 եւ ի քուն լինելն մերկացաւ եւ թոռն իւր Քանան մանուկն առեալ ծեղ փայտի եւ խաղայր ընդ երանս հաւուն, այսինքն՝ պապուն։

34

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2.1.42 And Ham, the father of the child, entered and was not respectful,60 2.1.43 and taking the child to his bosom, he kissed (him) and went outside to his brothers, laughing:61 he played the fool. He insulted his holy father and was contemptuous.62 2.1.44 At this, the conscientious Shem became offended and he killed his brother.63 2.1.45 And he took a cloak, walked backwards, and covered the nakedness of his honoured father. 2.1.46 And he (Noah), awaking, realised what had happened and cursed Canaan the child. Explanation He did not curse Ham, who was deserving of a curse, but now cursed the child Canaan, saying that he will be in servitude to his brothers.64 2.1.47 They say that upon the curse, the child Canaan turned black.65 2.1.48 They also (say):66 Why did he not curse Ham? Because God had blessed Ham along with his father and with his brothers,67 it was impossible for Noah to curse the one God had blessed.68 60

Gen 9:22. On the laughing or mockery, see HARL (1986), 143. 62 Note this continued expansion of Gen 9:22. 63 This is an addition to the biblical text, which does not have this incident and which also presents Shem and Japheth acting together: see Gen 9:23. Japheth was viewed as ancestor of the Armenians. 64 See the whole passage Gen 9:25-27 and sections 2.1.39-2.1.44 and note 122 above. 65 Compare GenRabba 36:7 (THEODOR – ALBECK [1965], 341; FREEDMAN [1951], 293): “R. Ḥiyya b. Abba said: Ham and the dog copulated in the Ark. Therefore, Ham came forth black-skinned (lit. sooty – S.E.) while the dog publicly exposes its copulation.” In the Story of Mamre, Mamre is a black servant who acts virtuously and in reward is turned white: see STONE (2012B), 12-13 and the texts discussed there. The idea that blackness of countenance is a result of sin is quite widespread: see, for example, 1 En 62:10, 63:11, Od Sol 15:2, Masseket Gehinnom 7 (MOTP, 741), 4 Ezra 7:125, 259. See also GOLDENBERG (2003). 66 The verb is singular in the text in MH. We prefer to read ասեն (3 p. plur) for MH’s ասէն (3 p. sing + demonstrative -ն). Such citation of multiple views on an exegetical issue, which occurs several times in the present work, is typical of scholastic writing. 67 Observe, once more, the incorporation of a question into the text. Indeed, the passage 2.1.46b-48 draws upon a Question and Answer source in what is likely close to its original wording. In 2.1.46b-48a the enumeration of causes is typical of that genre, but is an aside from the perspective of the flow of the narrative. 68 This important sentence, apparently based on Gen 9:9, strengthens the idea proposed in Excursus on Questions and Answers, in STONE (2019), 9-11, that certain points made in exegetical and narrative texts are formulated so as to take account of problems raised in existing erotapokritic lists: see further n. 125 above. The comment in this section continues the preceding one and the answer given here is that one whom God had blessed, cannot be cursed. Therefore, the curse that should have been Ham’s passes on to his son. This answer is found already in the Qumran (so-called) Genesis Commentary (4Q252) col. 2 ll. 6-7: “But he did not curse Ham, rather his son, for God had blessed the sons of 61

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2.1.42 Եւ մտեալ Քամ հայր մանկանն ետես զայն եւ ոչ պատկառեաց։ 2.1.43 Առեալ ի գիրկն զտղայն համբուրեաց եւ ելեալ արտաքս առ եղբայրսն ծիծաղելով այպանէր, նախատէր եւ արհամարհէր զհայրն սրբազան։ 2.1.44 Ընդ որ դառնացաւ զգաստն Սեմն, սատակեաց եղբաւրն։ 2.1.45 Եւ ինքն առեալ ձորձ գնաց յետս ընդդէն եւ ծածկեաց զմերկութիւն հաւրն պատուականի։ 2.1.46 Եւ նա զարթուցեալ գիտաց

զեղեալսն եւ անէծ զՔանան մանուկն։ ԶՔամ ոչ անէծ, որ արժանին էր անիծից, այլ աստ անիծեալ Քանան մանուկն. եւ եղիցի ի ծառայութիւն եղբարց իւրոց։ 2.1.47 Ասէն4 թէ, ընդ անիծելն սեաւ դարձաւ Քանան մանուկն. 2.1.48 Եւ թէ, զՔամ վասն է՞ր ոչ անէծ. զի յԱստուծոյ աւրհնեալ էր Քամ ընդ հաւրն եւ ընդ եղբարցն. Անմարթ էր Նոյի անիծանել զաւրհնեալն Աստուծոյ։

4

M2890 has ասեն, and I translated accordingly.

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2.1.4969 And why did God promise to give the free into servitude?70 2.1.50 First, on account of Sarah’s mocking of God’s word of good news.71 Second, (it is) according to the likeness of Adam, who was free in the Garden and fell into servitude to demons, until the fourth birth, Christ.72 The first birth (was) Adam from dust; The second, Eve from Adam; The third, Seth from Adam and Eve;73 The fourth, Jesus, only-begotten from the Virgin, who made salvation and freedom for those going to be captured a second time.74 Noah.” See BERNSTEIN (1994), 1-27, especially 9-12. Thus also Ephrem, GenComm 7.3.2: “Some say that because Ham had been blessed along with those who entered the ark and came out of it, Noah did not curse Ham himself” (MATHEWS – AMAR [1994], 145), and again in Armenian Ps.-Ephrem, MATHEWS (1998), 80 (text), 72 (transl.). Compare also the sources and references mentioned in Part 1 n. 46 above. This explanation is shared with Eusebius of Emesa, 103 and in Greek sources cited in HARL (1986), 143. See also Book of the Bee 20, p. 33. 69 Sections 2.1.46a-50 are formulated in the typical Question and Answer form, with an enumeration of possible answers. Such enumeration of causes or answers is characteristic of the erotapocritic genre, but at this point, as remarked above, it is an aside from the perspective of the dynamic of the narrative. These scholastic techniques are often to be observed in medieval Armenian writings and are discussed in the “Introductory Remarks,” section 2.1. 70 That is, ‘Why, according to the prediction in Gen 15:13, will Abraham’s seed be given into servitude?’ The question and the first answer apparently reflect concerns arising from the enslavement of the Israelites in Egypt and attempt to explain this sorry situation. These concerns are given a Christian twist when “the free” that were given to servitude are understood as Adam representing humanity as a whole and “the servitude” into which he fell is taken “spiritually” as (a symbol of) the enslavement of humans to Satan. 71 See Gen 18:12. [This solution is anachronistic in its present place in the narrative since Sarah’s laughter happened some time after the Covenant between the Pieces in Gen 15: Sh. Efrati]. 72 The term “to free (ազատել),” which implies its antonym, servitude, is frequently used in Armenian texts of the redemption of those under Satan’s power. See, for example, STONE (2019), Text no 7, §49, 98. Observe the numbered births (usually four) in Jonah 1 §§2, 28 and in Moses and Aaron §32, both works published in STONE (forthcoming 2). The idea underlying those enumerations of births is not clear. Here it refers to the four generations’ begetting which is set forth in the rest of this section. 73 Adam was created in the image of God (Gen 1:26-27), Eve was created from Adam (Gen 2:21-22) and Seth in the image of Adam (Gen 5:3), while Christ is the New Adam. The two captivities are that of Adam and Eve captured by Satan in the fall and a second captivity that might be of all of humanity by Satan, as related in the legend of the Cheirograph of Adam or, alternatively, the captivity of the saints in Hades until freed by Christ: see STONE (2002). Conceivably, the second capture and bondage were those of the Israelites in Egypt, but that does not make much sense in context. 74 The last words are not quite clear, but they seem to refer to the Descent into Limbo.

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2.1.49 Եւ թէ է՞ր վասն խոստացաւ Աստուած տալ զազատն ի ծառայութիւն. նախ՝ վասն ծիծաղելոյն Սառայի յաւետեաց բանին Աստուծոյ, երկրորդ՝ զի ըստ նմանութեան Ադամայ, որ ի դրախտին ազատ էր եւ ի ծառայութիւն դիւաց անկաւ մինչեւ ի չորրորդ ծնունդն, Յիսուսի։ 2.1.50 – Առաջին ծնունդն Ադամ ի հողոյ, – երկրորդ՝ Եւայ,5 – երրորդ՝ Սէթ յԱդամայ եւ յԵւայէ, – չորրորդ Յիսուս՝6 ի կուսէն միածին արար փրկութիւն եւ ազատութիւն կրկին գերելոցս։

5 6

M2890 adds յԱդամայ “from Adam,” which may be original. Kēosēeyan’s punctuation is odd here.

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2.1.51 And while Abraham received this promise from God, he did not doubt (in spite of) the days of (his) old age, observing that he was seventy-five years old.75 2.1.52 But he believed God’s promise that he would become father of many nations in the time of his old age,76 and having received (it),77 he became firm in faith and was not of two minds. 2.1.53 It (the text) reckons the four hundred and thirtieth78 year thus:79 fifteen years from Abram, from (his age of) eighty-five years80 up until the one hundredth year (of Abram’s life) (in) which he begot Isaac, and to the sixtieth year of Isaac until he begot Jacob. 2.1.54 And Jacob begot 81 and (when) he became one hundred and thirty, he went down into Egypt82 and he lived there for seventeen years.83 And he died there in the fifty-sixth year of Joseph’s life84 and in the twenty-sixth year of his rule, he who ruled in Egypt for eighty years.85 2.1.55 When he was thirty years old, Joseph became ruler86 (for) twenty-six years, up to the death of Jacob and (for) fifty-four years after the death of Jacob. 2.1.56 Joseph died at one hundred and ten years.87 2.1.57 And then the Children of Israel entered into servitude and they served for one hundred and fourteen years.88 For, from God’s promise 75 Abraham, at an advanced age, did not doubt God’s promise of descendants. This is the fifth of Abraham’s trials: see 2.1.120 and STONE (2012B), Text no. 13, 204 and parallels. 76 Gen 17:4. 77 That is, the promise. 78 See Section 2.1.38 above and note there. Compare also STONE (2012B), Text no. 5, §8, 82. 79 The following chronology is not easily unraveled. There are chronological elements throughout this work that lack biblical equivalents. To this section, which is stenographic in character, I have added some explanatory glosses. 80 According to 2.1.57, “The promise” (that is, the Covenant between the Pieces) was made in Abram’s eighty-fifth year. This figure has no basis in the biblical account. 81 The text is corrupt at this point. M2890 differs from the text in MH, but neither makes sense. The object of ծնաւ, “he begot” is lost. Most likely it was Joseph. 82 Gen 47:9. 83 Gen 47:28. 84 As noted, Joseph became ruler of Egypt when he was thirty years old (Gen 41:46). On the age of thirty as an acme of human development, see STONE (2019), Text no. 6, §14, 47: “thirty is the perfection of humankind in age and wisdom.” See also STONE (1996), 92 n. 1. After seven years of abundance and two years of famine (see Gen 44:6), Jacob went down to Egypt, and died there seventeen years later. The total is 30 + 7 + 2 + 17 = 56, the length of Joseph’s life up to Jacob’s death. 85 Joseph died at the age of one hundred and ten (see below), so 110 – 30 = 80: see Gen 47:28. 86 Gen 41:46. 87 Gen 50:26. 88 Thus 276 + 114 = 390.

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2.1.51 Եւ մինչ զայս խոստումս էառ7 Աբրամ յԱստուծոյ, ոչ երկբայեցաւ ի ծերութեան աւուրցն հայելով, զի ՀԵ. (75) ամաց էր։ 2.1.52 Այլ հաւատաց խոստմանն Աստուծոյ՝ հայր ազգաց բազմաց լինել իւր

ի ծերութեան ժամանակին եւ առեալ հաստատեցաւ ի հաւատս եւ ոչ երկմտեաց։ 2.1.53 Իսկ զԴՃԼ. (430) ամն այսպէս հաշուեաց. ԺԵ. (15) ամ Աբրամէ {ամուն} ի ՁԵ. (85) ամացն ի վեր մինչ ի Ճ. (100) ամն, որ ծնաւ զԻսահակ եւ Կ. (60) ամ Իսահակայն մինչ որ ծնաւ զՅակոբ։ 2.1.54 Եւ Յակոբ որ ծնաւ … եւ եղեւ ՃԼ. (130) ամաց էջ յԵգիպտոս եւ կեցեալ անդ ամս ԺԷ. (17) եւ վախճանաւ ի ԾԶ. (56) ամի կենացն Յովսէփայ. եւ ի ԻԶ. (26) ամի թագաւորութեան նորա, որ թագաւորեաց յԵգիպտոս ամս Ձ. (80) երեսնամեա։ 2.1.55 Թագաւորեաց Յովսէփ, ԻԶ. (26) ամ մինչ ի մահն Յակոբայ եւ ԾԴ. (54) ամ յետ մահուանն Յակոբայ։ 2.1.56 Եւ վախճանեցաւ Յովսէփ ՃԺ. (110) ամաց։ 2.1.57 Եւ ապա մտին որդիքն Իսրայէղի ի ծառայութիւն եւ ծառայեցին ՃԺԴ. (114) ամ, զի ի խոստմանէն Աստուծոյ մինչ յայն, որ

Աբրամէամուն is apparently corrupt for Աբրահամուն. M2980 has էլ առ for էառ. This does not affect the import of the phrase. 7

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until Jacob entered Egypt two hundred and five years had passed.89 And in the two hundred and twenty-fifth year in Egypt,90 they had been one hundred and fourteen years in servitude and the rest in freedom.91 2.1.58 And from (more than) the promise,92 thirty were added to them in servitude for two reasons: – 2.1.59 First, that they caused Moses, who was the saviour of Israel, to flee, who sought vengeance for the deprivation.93 – And again,94 that the measure of the sins of the Amorites was not yet full, which were prolonged unto three and unto four generations.95 2.1.60 When father and son and grandson were three, and great-grandson96 (was) four, they, acting together, were coming into the ill punishment.97 89 I.e., 15 + 60 + 130 = 205. Compare Armenian pseudo-Ephrem 5: “then the fifteen years of Abraham and the sixty years of Isaac and the one hundred thirty years of Jacob became for them ‘in a foreign land’ (cf. Gen 15:13) when (actually) they were dwelling in the land of inheritance” (MATHEWS [1998], 104 [text], 90 [transl.]; slightly altered). [The various chronological explanations in the Armenian commentary (see next note) have no parallel in Ephrem’s Syriac GenComm, 12.3.3: see MATHEWS – AMAR (1994), 153-154: Sh. Efrati]. 90 Sh. Efrati remarks: Compare Armenian pseudo-Ephrem 5: “For although they had dwelt there (in Egypt) two hundred and twenty-five years… Now indeed for two hundred and twenty-five years they dwelt there, but they were actually tormented for (only) eighty years” (MATHEWS [1998], 103-104 [text], p. 89 [transl.]). 91 205 + 225 = 430. 92 Here the author is resolving the difference between four hundred and four hundred and thirty years. “The Promise” means the Covenant between the Pieces (Gen 15): See 2.1.39 and note 110 there and 2.1.51. Didymus the Blind, On Genesis 15 (transl. HILL [2016], 204), solves the difficulty by some exegetical sleight of hand. 93 Exod 2:11-15. The “deprivation” is the suffering of the Israelites at the hand of the Egyptians. 94 This is the second reason. 95 Gen 15:16 “And they shall come back here in the fourth generation; for the iniquity of the Amorites is not yet complete”: See 2.1.38 above and also note Amos 1:13. [Sh. Efrati remarks: These two reasons are found, in a fuller form, in Ishʽodad of Merv’s GenComm ad loc.: “When four hundred years were completed Moses was sent for their redemption. When they despised their redeemer and reproached him, (saying) ‘who appointed you a chief and judge over us’ (Ex 2:14), and Moses fled to Midian, there was wrath upon them for thirty years. And again (= another explanation), since the sins of the Amorites were not completed until now, he endured with them for seventy years, thirty in Egypt and forty in the wilderness” (VOSTÉ – EYNDE [1950], 1.153 [text]; my translation). Our author’s “three and four generations” may correspond to Ishʽodad’s “seventy years, thirty in Egypt and forty in the wilderness.” However, the phrase “unto three and unto four generations” (յերիս եւ ի Դ. ազգ) may also be an allusion to Ex 20:5 which speaks of, “punishing children for the iniquity of parents, to the third and the fourth generation.” See below Part 2.1 n. 97. This expression may also have been generated by the influence of Ex 20:5 upon Gen 15:16. 96 See NBHL 1.819a, where the word թոռնիայն “grandson’s grandson” or “great-greatgrandson” is listed. 97 This sentence is intended to clarifiy the meaning of “until the fourth generation” of Gen 15:16. [Sh. Efrati remarks: This strange sentence perhaps stems from an exegesis of

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Յակոբ յԵգիպտոս եմուտ, ՄԵ. (205) ամ անցեալ էր եւ ՄԻԵ. (225) ամ յԵգիպտոս կացին զՃԺԴ. (114) ամն ի ծառայութիւն եւ զայլն յազատութիւն։ 2.1.58 Եւ քան զխոստումն Լ. (30) 8 յաւելաւ նոցա ի ծառայութիւն վասն Բ. (2) պատճառաց. – 2.1.59 նախ՝ զի Մովսէս, որ փրկիչն էր Իսրայէղի, փախուցին, որ խնդրէր զվրէժ զըրկելոյն։ – Եւ դարձեալ, զի չեւ էր լցեալ մեղք ամուրհացոցն, որ յերկարեալ յերիս եւ ի Դ. (4) ազգս լինի։ 2.1.60 Յորժամ հայրն եւ որդին եւ թոռն Գ. (3) եւ թոռիայն Դ. (4) մին գործով լինին՝ ի չարիսն գալոց է պատուհասն։

8 An additional word ամ is found here in M2890, and it is most likely correct. It is not found in Kēosēeyan’s text.

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Narrative 2.1.61 And because Abram did not have a son, Sarai his wife said to him, “My lord, behold my maidservant, Hagar. Enter into her and God will give you seed from her, and I will take the child and put it in my bosom, and you will have offspring and not die childless.”98 2.1.62 And when Abram was eighty-six years old, he had a son from Hagar, Sarah’s maidservant.99 And he gave him the name Ishmael, which is, “hearing of God.”100 2.1.63 And Ishmael grew up (and) went around on foot with Abram. 2.1.64 And again God appeared to Abram and spoke with him, to promise him that his seed would become many and he would inherit that land.101 Ex 20:5. See Ephrem, Commentary on Exodus 20.1: “ ‘I am the Lord who visits the sins of fathers on their children, down to the third and fourth generation of those who hate me.’ This means that in his patience, he tolerates the wicked man, his son, and his grandson. But if they do not repent, he will punish the first [one born] of the fourth (generation) who imitates the wickedness of his fathers” (MATHEWS – AMAR [1994], 258). A somewhat similar interpretation is found in rabbinic sources. See Pěsiqta deRav Kahana 25:3, NEUSNER (1987), 2:120 (slightly altered)]: “… punishes sons to the third and fourth generation for the iniquity of their fathers” (Num 14:18). (The matter may be compared) to four rooms, one above the other… if fire breaks out in one of them… if all of them were filled with oil, all of them would have burned up. So, if people keep hold of the practices of their fathers from one generation to the next, they are judged on their (forefathers’) account.” Indeed, Ełišē, CommGen (XAČ‘IKYAN et al. [2004], 120-121) makes this combination and argues that this shows God’s long-suffering, but if the sin reaches the seventh generation, then such sinners “are justly purged by God.” 98 See Gen 16:1-2. 99 Gen 16:15-16. 100 Here we find an onomastic explanation. An onomastic remark is to be observed already in Gen 6:11 that derives the name Ishmael from the Hebrew root √šm‘ which means ‘to hear, heed,’ thus reading, “for the Lord has given heed to your affliction.” “Hearing” is the meaning given in Philo, QGen 4.32 and in Ełišē CommGen (XAČ‘IKYAN et al. [2004], 124-125). Ona 1, too, gives լուր աստուծոյ իւրեանց “hearing of their God” (WUTZ [1915], 898-899) and Ona 5 l. 231 likewise has լուր Աստուծոյ “hearing of God.” Oddly, in M2980 of Step‘anos Siwnec‘i (dub) CommGen here Ishmael is said to mean “vision of God.” “Seeing of God” is also given as the meaning of Ishmael in STONE (2012B), Text no. 4, §12: see p. 86 and n. 66 there. This is, of course, a striking indication of the closeness of these two documents, discussed above in the “Introduction” pp. 11-13. In fact, “vision of God” or the like, is one explanation of “Israel.” One is also tempted to see “seeing” as lectio difficilior and to regard the text’s “hearing” as a correction. However, the stemmatic relationship of the two manuscripts is not clear, and “seeing” might also be regarded as a conjunctive error. 101 This is related in Gen 17:1-8. It was pointed out in Stone (2012B), 15 and 52n that the promise of the land is omitted from most Armenian Abraham texts. Here, the first part of the blessing derives from Gen 17:10 and, though its second part is influenced by Gen 27:40, it is not drawn directly from that verse. A number of such promise texts are also omitted from Step‘anos Siwnec‘i (dub)’s work, such as Gen 13:14-18.

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2.1.61 Եւ զի որդի ոչ գոյր Աբրամու, ասէ ցնա Սառայ կինն իւր. «Տէր իմ, ահա աղախինն իմ Հագար. մուտ առ նա եւ տացէ Աստուած ի նմանէ քեզ զաւակ եւ իմ առեալ զտղայն, արկից ի ծոց իմ. եւ եղիցի մեզ զաւակ եւ մի՛ մեռցուք անորդի»։ 2.1.62 Եւ ՁԶ. (86) ամաց լեալ Աբրամ եղեւ նմա որդի ի Հագարայ,9 յաղախնոյն Սառայի. եւ դնէ զանուն նորա Իսմայէլ. որ է Լսումն10 Աստուծոյ։ 2.1.63 Եւ զարգացեալ

Իսմայէլ շրջէր ոտիւք ընդ Աբրամու։ 2.1.64 Եւ դարձեալ երեւեցաւ Աստուած Աբրամու, եւ խաւսեցաւ ընդ նմա՝ խոստանալ նմա բազմանալ զաւակի նորա եւ ժառանգել զերկիրն

9 10

Kēosēeyan’s text has Հագարաց. M2890 has տեսումն.

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2.1.65 And Ishmael was with him, on account of whom Abram was wary102 lest blaming (him), God would rebuke him because he had known Hagar not by God’s command but by Sarah’s.103 2.1.66 Abram considered this and, shamed, he stood the child before the Lord and said, “May this Ishmael live before you, Lord.”104 2.1.67 And the Lord said, “This Ishmael will become a great nation, and will rule over many peoples, and his sword will be upon the shoulders of his enemies.”105 2.1.68 And it came to pass after these things, God appeared to Abram, while he was sitting by the oak of Mamre.106 2.1.69 They say that Mamre was Abram’s shepherd107 and he saw the good conduct of Abraham, 2.1.70 his strong faith and merciful habits, and he learned his virtue from him and he acted mercifully.108 2.1.71 And one day, Mamre extended charity to the poor also through hope in that charity. He planted his oaken staff in the earth. It struck root, greened, and became a great tree,109 by which Abraham, going off alone, prayed and contemplated the divine things,110 102

This is not paralleled in other sources. This point is notable and not paralleled in those Armenian Abraham texts I published. [However, Sh. Efrati remarks the following: Compare Armenian Pseudo-Ephrem 6 (MATHEWS [1998], 97): “Or because it was not by the command of God that he took Agar but rather at the counsel of Sara, he considered in his mind and said, ‘If there is to be given to me a son from Sara, then it is befitting that I offer supplications for life on behalf of Ishmael’.” Note, however, that Pseudo-Ephrem gives a list of four reasons why Abraham said “O, that Ishmael might live in your presence,” and does not have a parallel to our author’s narrative context.] 104 See Gen 17:18, though the context of this quote is not identical to the story told here. This point is also made by Eusebius of Emesa, 119, but in a different connection, that of the promise to Abraham that Sarah would bear a child. 105 In Gen 17:20, God promises Abraham that Ishmael will become a great nation and also compare Gen 16:12. There the angel tells Hagar that her son will be “a wild ass of a man.” Moreover, according to Gen 17:10 he will be father of twelve nations, a point not taken up here by Step‘anos Siwnec‘i (dub). The second part of this section may be influenced by Gen 27:40, but it is not drawn directly from there. 106 Gen 18:1. 107 See the texts about Mamre in STONE (2012B), in which this story is related: see “Index,” ibid, s.v. “Mamre.” This Mamre narrative is not to be found in Ełišē, CommGen which only speaks of the abundant growth of Mamre’s oak tree, exceeding the Garden of Eden (XAČ‘IKYAN et al. [2004], 128-129). Observe the scholastic expression, “They say,” which indicates that the author is drawing on an outside source. 108 Or: charitably. Mamrē’s merciful character is discussed in STONE (2012B), Text no. 11, §12. 109 This is a summary of the apocryphal Story of Mamre, concerning which see STONE (2012B), 12-13 and the sources cited there as well as in the Introduction to the present volume, pp. 11-13. 110 The complex incident of the oak tree, the shade and so on, as found in the Abraham saga, is not given here and Step‘anos Siwnec‘i (dub) and Ełišē share the greening of the oaken staff. 103

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զայն։ 2.1.65 Եւ Իսմայէլ ընդ նմա էր, վասն որոյ պատկառէր Աբրամ, թէ գուցէ մեղադրութեամբ յանդիմանէ զնա11 Աստուած. վասն գիտելոյն նմա զՀագար, զի ոչ էր հրամանաւ Աստուծոյ, այլ՝ Սառայի։ 2.1.66 Զայս զմտաւ ածեալ Աբրամ եւ ամաւթով զմանուկն առաջի Տեառն կացոյց եւ ասաց. «Իսմայէլս այս կեցցէ առաջի քո Տէր»։ 2.1.67 Եւ ասէ Տէր, «Իսմայէղ այդ յազգ մեծ եղիցի եւ տիրեսցէ ազգաց բազմաց եւ սուր դորա եղիցի ի վերա թիկանց թշնամեաց իւրոց»։ 2.1.68 Եւ եղեւ յետ այսորիկ երեւեցաւ Աստուած Աբրամու մինչդեռ նստէր նա առ կաղնեաւն Մամբրէի։ 2.1.69 Մամբրէն ասեն թէ հովիւ էր Աբրամու։ 2.1.70 եւ տեսեալ զբարի վարս Աբրամու, զքաջ հաւատսն եւ զողորմած բարս նորա, եւ ուսաւ ի նմանէ զառաքինութիւն նորա, եւ առնէր ողորմութիւն։ 2.1.71 Եւ յաւուր միում ետ Մամբրէ ողորմութիւն աղքատաց եւ յուսով այնմ ողորմութեամբն, տնկեաց զկաղնի գաւազանն իւր յերկիր, որ արմատացեալ կանաչացաւ եւ եղեւ ծառ մեծ, առ որ առանձացեալ Աբրամ աղաւթէր եւ խոկայր

11

Kēosēeyan has զՆա, by typographic error.

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and looked at the ways111 on which guests came to him. 2.1.72112 For he had sworn in his mind that he would not eat bread without a guest, and he had passed many days in hunger and he had not seen a guest, for Satan obstructed the ways for guests (to come).113 2.1.73 And while Abram was sitting by the oak of Mamrē, lifting up his eyes, he saw, and behold, three men were coming above him.114 2.1.74 Abram arose, ran to meet (them) and bowed down to them upon his face.115 2.1.75 And bringing (them), he sat them down by the oak of Mamre for from (their) coming he recognized the power of their being, that they were coming from above and not treading upon the earth.116 2.1.76 And Abram hastened to Sarah and said, “Hurry and knead three bushels of fine flour117 and make three loaves.” 2.1.77 And he took milk and butter, that is “butter,”118 and unleavened bread, which he had brought and he carried and placed (them) before them. 2.1.78 And Abram ran to the herd, that is “the herd,”119 took a calf, milk-fed and tender, and he brought it,120 and had it grilled. And he put 111 Or: paths. The legendary topography here differs from that of the Abraham stories. There, after the staff had greened and become a great tree, Abraham returned to his tent where Satan blocked the road and Abraham watched for guests. 112 Here again, we find an apocryphal story, about Satan’s blocking the road to Abraham’s dwelling. This tale is not in Ełišē’s CommGen, or at least not in the surviving parts thereof. From this point down to 2.1.87 the translated and annotated text was published in STONE (2012B), 22. 113 This incident is retailed in STONE (2012B), 52-53, and see the discussion there on pp. 12-13 and also in the comments on the translation of an excerpt of Step‘anos Siwnec‘i (dub) CommGen given there on p. 22. In those comments it is pointed out that Satan’s obstruction of travellers is a fairly common theme. 114 See STONE (2012B), Text no. 12, §§27-28, 198, which is clearly related our text here. It may be concluded, therefore, and this is significant, that our author knew stories resembling the apocryphal Abraham tales such as The Story of Mamre and Satan blocks the Road to Abraham. This is an important demonstration of the antiquity of the Armenian Abraham cycle, though not necessarily of the textual forms published in STONE (2012B), as they stand. It also throws light on the embroidering of biblical tales as a broad and a very early phenomenon in Armenian Christian culture. See further above, pp. 00. 115 That is, prostrated himself: see Gen 18:2. 116 See the parallel in STONE (2012B), Text no. 12, §§28-29, 198 and the comments on that passage there in note 80, where the position of the three men is discussed. 117 The kneading is found in Gen 18:6, as are the three measures of flour. Kneading is not mentioned in the Abraham texts published in STONE (2012B). 118 This is another lexical gloss, providing a common word for a rare one. The biblical Hebrew word, though used today for butter, may well have denoted buttermilk or some other milk product. 119 Again, this is a lexical gloss; compare the preceding note and Part 2.1 n. 59 above. 120 Gen 18:7.

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յաստուածայինսն եւ դիտէր զճանապարհս հիւրոց գալ առ նա։ 2.1.72 Զի ուխտեալ էր նա ի միտս իւր, որ առանց հիւրի ոչ ուտել հաց եւ զաւուրս բազում անաւթի անցուցեալ էր եւ հիւր ոչ էր տեսեալ, զի սատանայ արգել զճանապարհս հիւրոց։ 2.1.73 Եւ մինչ դեռ նստէր Մամբրէի կաղնեաւն Աբրամ ամբարձեալ զաչս իւր եւ ետես եւ ահա արք Գ. (3) գային ի վերոյ քան զնա։ 2.1.74 Յարեաւ Աբրամ, ընթացաւ ընդ առաջ եւ երկիր եպագ նոցա ի վերա երեսաց իւրոց։ 2.1.75 Եւ տարեալ նստոյց առ կաղնեաւն Մամբրէի եւ ծանեաւ զզաւրութիւն էութեան նոցա ի գալն, որ ի վերոյ գային, եւ յերկիր ոչ կոխէին։ 2.1.76 Եւ փութացաւ Աբրամ առ Սառայ եւ ասաց. «Փութա եւ թրեա գրիւս երիս ալիւր նաշոյ եւ12 արայ երիս նկանակս». 2.1.77 Եւ առեալ կաթն եւ կոգի, որ է կարագ, եւ զբաղարճն զոր հասոյց եւ տարեալ եդ առաջի նոցա։ 2.1.78 Եւ Աբրամ յանդեա, այսինքն՝ ի նախիրն ընթացաւ. առ որթ մի մատաղ եւ պարարտ. եւ բերեալ ետ խորովել եւ եդ առաջի նոցա։

12

There appears to be a typological error in Kēosēeyan’s text, reading նոշոյաւ for

նաշոյ եւ.

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it before them.121 2.1.79 Abram recognized that he122 was God, for that reason he did not order his servants to wait upon (them), but he himself and Sarah were serving the Lord’s face (presence).123 2.1.80 The Lord said to him, “Where is Sarah, your wife?” 2.1.81 Abram said, “Behold, she is in the tent.”124 2.1.82 And the Lord said “In this time I will come to you, in the same days,125 and Sarah will have a son in her bosom.”126 2.1.83 When Sarah heard, she laughed in her mind.127 2.1.84 And the Lord said, “Why did Sarah laugh?” 2.1.85 Then Sarah became afraid. She said, “I did not laugh, but I feared, O Lord.”128 The Lord said, “Nay, you did laugh.”129 Explanation 2.1.86 And see that Sarah was serving, but she lied130 because of bashfulness.131 2.1.87 Then, on account of the laughter, as if she scorned the promise of the good news, it was decreed that her sons would remain in servitude for four hundred years.132 121 The Armenian document does not say explicitly that heavenly figures eat. Indeed, their eating was a much-discussed issue: see STONE (2012B), 47 n. 6. See also below §§113114. Ełišē, CommGen says, “and though they are incorporeal, the angels ate and consumed it” (XAČ‘IKYAN et al. [2004], 116-117); see also LEVENE (1951), 90. Much earlier, however, Philo already raised this problem and discussed it, see QGen 4.9 on Gen 18:8. 122 I.e., the angel. Implied is that the central “man” was the Divinity and the other two figures were angels. Philo in QGen 4:2, commenting on Gen 18:2, spoke of “God coming with His two highest powers … the creative … and the kingly.” 123 This detail, already occurring in Philo, QGen 4.10, is found in other Abraham texts: see STONE (2012B), texts no. 2 and 12, §38 and ibid, p. 22 n. 82. The class of angels called “angels of the face” or “the presence” are those thought to serve directly before the Divinity. Here the attribute is transferred to Abraham and Sarah. Compare Gabriel’s self-description in Luke 1:19. A different motive is attributed to Sarah for herself serving the Lord by Ełišē, CommGen (XAČ‘IKYAN et al. [2004], 130-131). 124 Gen 18:9. 125 This expression is the attempted translation of a somewhat obscure Hebrew expression in Gen 18:10. 126 The wording here is rather different from Gen 18:10 and 14. 127 I.e., to herself. Gen 18:12. and this laughter is taken up frequently in later sources; see, for example, Palaea, 49 (MOTP, 619). 128 Gen 18:13. 129 Gen 18:15. 130 The word ստանեմ of the text here is not attested in the dictionaries; we translate it as derived from the stem սուտ- “lie.” 131 Philo in QGen 4.19 gives a tortuous explanation, showing that Sarah’s laughter was virtuous. 132 Gen 15:13; see 2.1.49 above for the periods of four hundred and four hundred and thirty years (2.1.38, 53 and 2.1.58-59) mentioned in connection with the servitude of Abraham’s descendants. In 2.1.58 exegetical reasons are adduced for the additional thirty years.

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2.1.79 Ծանեաւ Աբրամ, թէ Աստուած է, վասն այնորիկ ոչ ետ հրաման ծառայից իւրոց սպասաւորել, այլ ինքն եւ Սառայ կային ի սպասու երեսաց Տեառն. 2.1.80 Ասէ ցնա Տէր. «Ու՞ր է Սառայ կին քո»։ 2.1.81 Ասէ Աբրամ, «Աւասիկ ի խորանի անդ է»։ 2.1.82 Եւ ասէ Տէր. «Ի ժամանակիս յայսմիկ եկից առ քեզ ի սոյն աւուրս եւ եղիցի Սառայի որդի ի գիրկս իւր»։ 2.1.83 Իբրեւ լուաւ Սառայ, ծիծաղեցաւ ի միտս իւր։ 2.1.84 Եւ ասէ Տէր, «Զի՞ ծիծաղեցաւ Սառայ»։ 2.1.85 Յայնժամ երկուցեալ Սառայ ասաց. «Ոչ ծիծաղեցայ, այլ երկեա Տէր»։ Ասէ Տէր, «Ո՛չ, ծիծաղեցար»։ 2.1.86 Եւ տես, զի Սառայ ի սպասու կայր այլ ստանէ վասն ամաւթղածութեան. 2.1.87 բայց վասն ծիծաղելոյն իբր թէ քամահեաց զխոստումն աւետեացն, սահմանեցաւ որդոց նորա ի ծառայութիւն մնալ ամս ԴՃ. (400)։

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Narrative 2.1.88 And the Lord went thence to punish Sodom. And while Abraham was interceding,133 he called himself dust and ashes.134 2.1.89 And ten righteous were not found in Sodom, through whom the whole city might be saved, because of ten righteous.135 Explanation 2.1.90 For ten is a perfect number that indicates136 the perfectly righteous, who did not exist in the five cities, through the land (world).137 2.1.91 Just like Noah, who was a righteous man then,138 and perfect in his generation,139 2.1.92 also here, none140 existed in Sodom. On account of this they were punished by fiery rain.141 2.1.93 And Lot, through his particular righteousness, was saved together with his daughters, (and) delivered from the fire, on account of Abraham’s supplications. Narrative 2.1.94 And Lot’s wife having gone forth from Sodom, became a pillar of salt.142 Explanation 2.1.95 And why143 did she become salt and nothing else? 2.1.96 The reason is this: lest idol-worshippers coming, name (her) an idolatrous, false god.144 133

That is, for Sodom. Gen 18:27. 135 See Gen 18:32. 136 Literally: shows forth. 137 Ten is not a “perfect number” in the technical sense of the expression, for that is a number which is equivalent to the sum of its divisors. The smallest perfect number is 6, which is also the sum of 1 + 2 + 3. So here, “perfect” is related to the ten of Abraham’s argument with God. Ten is the smallest number of the righteous needed to avert the punishment according to Gen 18:32. Philo, in QGen 4.27 says of it, “And ten is altogether perfect.” In the same context, Ełišē, CommGen says, “ten is the number of perfection, through which it was not worthy to pass into the imperfect” (XAČ‘IKYAN et al. [2004], 135). 138 Or: there. 139 Gen 6:9, where Arm Genesis has the same word as here, կատարեալ “perfect.” Despite Noah’s righteousness, the world was destroyed by the Flood. 140 That is, no righteous man. 141 Concerning fiery rain, see Gen 18:24. 142 Gen 19:26. 143 Observe the question formula, which is found throughout this writing. It is discussed in the introduction, p. 8 above. Philo, QGen 4.52 asks the same question, but his answer is quite different. The disobedience of Lot’s wife is omitted here, and so the reason for her transformation into salt is not stated. See Gen 19:26. 144 [Sh. Eftati remarks: Compare Ishʽodad of Merv, GenComm to Gen 19:26: “And she did not become a statue of stone or bronze or some other (material), so that people 134

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2.1.88 Եւ գնացեալ անտի Տէր ի պատուհասել զՍոդոմ։ Եւ ի բարեխաւսելն Աբրամու կոչեաց զինքն հող եւ մոխիր։ 2.1.89 Եւ ոչ գտաւ ի Սոդոմ Ժ. (10) արդար, որով ամենայն քաղաքն ապրեալք լինէին, ի պատճառս Ժ. (10) արդարոցն։ 2.1.90 Զի Ժ. (10) կատարեալ թիւ է, որ զկատարեալ արդարն ցուցանէ, որ անդի Ե. (5) քաղաքն աշխարհաւ ոչ գոյր։ 2.1.91 Որպէս զՆոյ, որ էր այր արդար եւ կատարեալ անդ յազգի իւրում։ 2.1.92 Եւ անդ ի Սոդոմ ոչ գոյր, վասն որոյ եւ պատուհասեցան հրացան անձրեւաւք։ 2.1.93 Եւ Ղովտ իւր մասնաւոր արդարութեամբն ապրեցաւ դստերաւքն. զերծեալ ի հրոյն վասն աղաչանացն Աբրամու. 2.1.94 Եւ կինն Ղովտայ ելեալ ի Սոդոմայ եղեւ արձան աղի. 2.1.95 Եւ վասն է՞ր աղ եղեւ եւ ոչ այլ ինչ։ 2.1.96 Պատճառն այս է. զի մի՛ եկեալ կռապաշտիցն իբրեւ զկուռս զաստուածս անուանեն։

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Narrative 2.1.97 And when Abraham was ninety-nine years old, he was circumcised at God’s command, he and all the males of his house.145 2.1.98 And he received a new name from God in place of Abra{ha}m — Abraham, which means, “upward-looking father;”146 and in place of Sarai, Sarah.147 2.1.99 One letter was added to each name, Abraham and Sarah,148 to show their acceptance of the faith and their being honoured by God. would not think that she she was carved for idolatry or to commemorate their beloved or for athletes, as was then the custom… Others (i.e. other interpreters): […] again, she did not become stone and other (materials) so that she would not be worshipped in the following generations. Rather, she became a perishable and impermanent substance,” (VOSTÉ – EYNDE [1956], 1.165-166 [text]; Sh. Efrati transl.). Note that the second interpretation (at least) is cited from some earlier commentator. According to Ish‘odad it is not the form but rather the substance that matters. That would also seem to be the point of our author, who asks “why did she become salt and nothing else?”] Salt is connected with the desert’s infertility: See Jer 17:6, 48:9. Of course, salt is common in the area of the Dead Sea, which is called the “Salt Sea” in Hebrew. 145 Gen 17:10-11, 23-26. This is another instance in which the biblical narrative order is disturbed, for in Genesis, name change and circumcision both precede the visit of the three men and the order is reversed in CommGen by Step‘anos Siwnec‘i (dub). 146 The text has Աբրաամ “Abraam”, which is an alternative Armenian spelling of Abraham. Here, however, the reading Abraam is corrupt for Abram, which was his former name, see Gen 17:5. Sarai is renamed Sarah, see Gen 17:15. In Gen 17:5 the meaning of the name Abraham is given as “father of a multitude of nations.” The onomastic etymology given by Step‘anos Siwnec‘i (dub) here, “upward-looking father,” is uncommon and the translation “upward” may come from Hebrew rām “high.” In fact, this would be an appropriate etymology for Abram < ab ‘father’ + ram ‘high’. Perhaps “looking” comes from the Armenian հայիմ hayim “look, regard,” taken as the meaning of “-ha-” added to Abram. This would then be a hybrid etymology, produced in Armenian. In Philo, QGen 3:43, in WUTZ (1915), 962-963, line 22 we find հայր վերամբարձ “exalted father” for Abram, and similarly for Abraham in STONE (1981), 116, line 22 and ibid., 78, line 6; on p. 104, line 20 there, a similar etymology of Abram is found. In Ełišē, CommGen on 14:18-15:14 we read: “Abraham: the Lord gave him his sweetness” (XAČ‘IKYAN et al. [2004], 116-117). This is unparalleled elsewhere. In addition to the above, observe what may be a second etymology hidden in Philo’s statement: “Abraham is a contemplating father, who looked at the stars above and ruled the present things by obeying the voice of God” (QGen 3, 127). Indeed, that might conceivably be the source of the etymology in Step‘anos Siwnec‘i’s text. No etymology is offered here for Sarah. 147 The Armenian spellings of Sarah’s names are confusing and inconsistent in this text: according to Gen 17:15 Սարայ “Saray = Sarai” is changed into Սարա “Sara = Sarah.” We translate using the usual English distinction between Sarai and Sarah. 148 This claim, that a letter was added to Sarah, makes sense in Greek (Σαρα > Σαρρα) but not in Hebrew, Syriac or Armenian. The etymologies for Abram — Abraham, Sarai — Sarah are discussed in considerable detail by KAMESAR (1993), 105-106 and 112-118.

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2.1.97 Եւ ՂԹ ամաց լեալ Աբրամ, թլփատի հրամանաւն յԱստուծոյ ինքն եւ ամենայն արու տան իւրոյ։ 2.1.98 Եւ առնու նոր անուն յԱստուծոյ փոխանակ Աբրայամուն՝13 Աբրահամ, որ ասի. հայր վերահայեաց եւ փոխանակ Սարայի Սառայ։ 2.1.99 Յիւրաքանչիւր անուն, մի գիր յաւելաւ Աբրամուն եւ Սառայի առ ի ցուցանել զընթունելութիւն հաւատոցն. եւ զպատիւ մեծարանաց նոցա յԱստուծոյ։

13

This is also the reading of M2890, where we would expect Աբրամու.

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Explanation 2.1.100 And why does the law prescribe circumcision at eight days? For many reasons:149 – First, because of care for the mother, for by the eighth day, then the mother’s milk becomes clear; for seven days gum comes,150 and the gum is from the blood. 2.1.101 And if the pain lasts longer than eight (days), it increases. 2.1.102 This is (the answer) concerning the eighth day. 2.1.103 Another reason for the circumcision is this: – First that a sign was placed for the cleansing of the original sin, of which that member is the source.151 – Second,152 that the circumcision is a symbol153 for the baptism,154 which truly removes the original sin. – Third, since they were going to go down into Egypt, where155 females and males are circumcised.156 – Fourth, since that skin is superfluous upon the body, he said to cut off that superfluous skin. 2.1.104 And if he had caused that sign to be put in another place, on the nose or on the ear, the man would become holed.157 149 Observe the erotapocritic form, followed by enumerated responses. Here in §§100101 two answers are given, relating to circumcision at the age of eight days. The second answer in §§103-104 is to the question, “why should there be circumcision at all?” This question elicits five numbered responses. In 2.1.103, sexuality, which is not the dominant theme in Gen 2-3, is singled out as the source of sin. 150 Presumably the text refers to colostrum. 151 This is the first part of the reason for circumcision – the setting of a sign of cleansing, but the actual cleansing for a Christian can only come through baptism, see the next sentence. Our text here suggests that sexual desire is the source of original sin, which certainly goes beyond what is stated in Genesis. 152 This enumeration of multiple arguments is a scholastic characteristic. 153 Or: sign, type of. 154 This symbolism is also found in Ish‘odad of Merv, GenComm to Gen 17:11-12, though without reference to original sin [Sh. Efrati]. 155 Translating as ուր: a common variant. 156 This was indeed thought to be the case, but the source of the information is not the Bible. It is found in Philo, QGen 3.47 and from there, presumably, passed into Ełišē’s CommGen which says: “But it is because they had gone into Egypt, where both male and female are circumcised in their twelfth year” (XAČ‘IKYAN et al. [2004], 128-129). 157 That means, “incomplete, lacking.” Observe the requirement that a priest be without any bodily defects, as is stated in Lev 21:17-22. 17 Speak to Aaron and say: No one of your offspring throughout their generations who has a blemish may approach to offer the food of his God. . . . 21 No descendant of Aaron the priest who has a blemish shall come near to offer the Lord’s offerings by fire; since

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2.1.100 Եւ թէ վասն է՞ր եդաւ աւրէն, Ը. (8) աւր թլփատութեանն. վասն բազում պատճառի. – վասն գթոյն մաւրն, զի մինչեւ յութ աւրն ապա յըստակի կաթն մաւրն, քանզի Է. (7) աւր խիժ գայ եւ խիժն յարենէն է։ 2.1.101 Եւ թէ քան զԸ. (8) աւրն աւելի անցանէ ի վերա՝ կսկիծն շատանայ։ 2.1.102 այս վասն Ը. (8) աւուրն։ 2.1.103 Այլ պատճառ թլփատութեան այս է. – նախ՝ զի նշան եդաւ վասն սրբութեան սկզբնական մեղացն. որոյ աղբեւր անդամն այն է, – երկրորդ՝ զի աւրինակ է թլփատութիւն մկրտութեան, որ ճշմարտապէս բառնայ զսկզբնական մեղսն։ – երրորդ՝ զի յԵգիպտոս իջանելոց են, որ առ հասարակ զէգսն եւ զարուսն թլփատեն։ – չորրորդ՝ զի այն մաշկն աւելորդ է ի մարմնոյն վերա. զայն աւելի մաշկն ասաց կտրել։ 2.1.104 Եւ թէ յայլ տեղ տայր դնել զայն նշանն ի քիթն կամ յականջն՝ մարդն խոռնաւք լինէր։

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– 2.1.105 Fifth, for circumcision is nothing other than a sign of worshippers of God among the godless. 2.1.106 Indeed, in the future life there is going to be the true and perfect knowledge of God for human natures.158 2.1.107 It159 is an eighth era, as Paul says, “For now we see in a mirror, according to the pattern,160 but then we will see Him face to face,” as He indeed is.161 2.1.108 And now, it is to be known162 that circumcision is not on account of glory, but only a sign, so that by it, it may be evident that previously God was pleased with the righteous163 without circumcision, down to Abraham who from his fifteenth year on was pleasing to God.164 But the sign took place after ninety-nine years, and then he received (it). 2.1.109 And that circumcision took place in the ninety-ninth year shows that he himself (Abraham) was imperfect.165 2.1.110 And that it was close he has a blemish, he shall not come near to offer the food of his God. 22 He may eat the food of his God, of the most holy as well as of the holy. [Sh. Efrati remarks: Compare Ishʽodad of Merv, CommGen to Gen 17:11-12: “He sealed it (= circumcision) on that member because it was not appropriate that the body should suffer a loss by cutting one of its (other) members” (VOSTÉ – EYNDE [1950], 1.158 [text]; translation by Sh. Efrati). This “carnal” interpretation of the circumcision may be of Jewish origin: see NIEHOFF (2003), 89-123, especially 117-122); KISTER (2013), 172-176.] 158 Or: bodies, a common meaning of բնութիւն, most usually “nature.” 159 That is, the future life. These eras are discussed in STONE (2011), 69-75. See further concerning eight eras in STONE (2016), 34-36. The eighth era is the one following a cosmic week made up of seven eras. See also SHARF (1988), 27-50. In Late Antique Gnostic thought, the eighth heaven was the place of the origin of the soul and the abode of the high, good God, Father of All: see BROEK (2006). On the Rabbinic idea of the world-week, with renewal of creation to take place on the eighth cosmic day, see: STONE (2011), 72-74. 160 Or: symbol, type. Presumably the “eighth era” was inferred from the eighth day on which circumcision takes place. 161 1 Cor 13:12 with some difference at the end. The last phrase is problematic. MH reads որպէս եւ են “as indeed they are” which does not make sense and I propose reading էն “he is” and so I have translated: compare a similar expression in Part 2.1 n. 66 above. This is not part of the direct citation: perhaps it is a rephrasing of the end of the verse, “even as I have been fully known.” Such editorial addenda are discussed on p. 9 of the Introduction, above. 162 Note this scholastic formula; see “Introduction,” above p. 11. 163 That is, those who were righteous before Abraham. It was Abraham who first received the commandment to circumcise, but his predecessors were righteous anyway. 164 See 2.1.1, above; Abraham recognized God at the age of fifteen and so was pleasing to God from the age of fifteen to the age of ninety-nine without being circumcised. There is no biblical basis for this age of fifteen. A similar, but less specific argument was mounted by Cyril of Alexandria, Glaphyra on Genesis, 112-113 (transl. Lunn, 132); cf. Rom 4:11. 165 99 being one digit short of the round number 100, and circumcision being less than baptism. See above, Part 2.1 n. 151.

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– 2.1.105 Հինգերորդ՝ զի թլփատութիւն ոչ այլ ինչ էր քան թէ նշան աստուածապաշտիցն ի մէջ անաստուածիցն։ 2.1.106 Իսկ ճշմարիտ եւ կատարեալ աստուածածանաւթութիւն ի հանդերձեալ կեանքն է լինելոց մարդկայինս բնութեանս։ 2.1.107 Ութերորդ դար է որպէս ասէ Պաւղոս, թէ՝ «Այժմ տեսանեմք իբրեւ ընդ հայելի աւրինակաւ, այլ յայնժամ դէմ յանդիման տեսանեմք զնա որպէս եւ են»։14 2.1.108 Եւ արդ, գիտելի է, զի ոչ եթէ վասն փառաց է թլփատութիւն, այլ միայն նշան որպէս եւ յայտ անտի է, որ յառաջին արդարսն հաճեցաւ Աստուած առանց թլփատութեան մինչեւ յԱբրահամ, որ ի ԺԵ. (15) ամաց հետէ հաճոյացաւ Աստուծոյ, բայց զնշանն յետոյ ՂԹ. (99) ամաց լեալ եւ ապա առնեալ։ 2.1.109 Եւ զի անկատար թուին էր թլփատութիւն ՂԹ. (99) ամին ցուցանէր զինքն անկատար գոլով։ 2.1.110 Եւ այն որ

It seems that this should be էն, “he is.” The last phrase is not from 1 Cor. 13:12 the source of the rest. 14

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to the hundredth (year) shows that it was a forerunner of baptism, just as Moses was of Christ.166 Narrative 2.1.111167 And when Abraham was one hundred years old and Sarah was ninety years old,168 she bore Isaac, which (name) means “laughter.”169 2.1.112 And when Isaac was fifteen years old, and some say twenty-seven,170 He (God) asked Abraham to offer Isaac as a sacrifice.171 2.1.113 And Abraham willingly wished to sacrifice Isaac, because he knew that He is able to raise from the dead.172 2.1.114 Because173 he had seen the calf which the Lord with the angels had eaten on the day of the good news of the blessing of a son — after it was eaten, he saw it gambolling with its mother.174 166 Presumably because that year had a particular character and the statement here may have significance in a numerological or chiliastic connection, as remarked in the preceding note. The one hundredth year apparently signalled an end and a beginning. Philo, in QGen 3.61, also speaks of a hundred being a “more perfect generation” than ninety-nine. 167 §§111-119 were first translated some years ago in STONE (2012B), 23. 168 Gen 17:17. Abraham’s age is also found in Gen 21:5. 169 See Gen 21:5-6. This is the meaning of the name in the onomastic sources as well: see WUTZ (1915), 898-899 and STONE (1981), 136-137. 170 Note two typical scholastic features: the use of an onomastic explanation and the explicit citation of differing views. Isaac’s age at the time of the Aqedah, the Binding of Isaac, is not mentioned in Gen 22. The age of fifteen, here attributed to Isaac, is the same as Abraham’s age when he discovered God according to 2.1.1. Neither number is explicit in the Bible. It is worth observing that the surviving Armenian text of QGen preserves no questions relating to Gen 22. No basis for the number “twenty-seven” can be inferred. [Sh. Efrati: According to Isho’dad of Merv, CommGen 22:7 (174), Isaac was sixteen at the time of his binding.] 171 Gen 22:2. 172 Again, this reads like a prosing of a Question and Answer pair. This idea, of course, detracts from the power of Abraham’s willingness to sacrifice Isaac. In Ełišē, CommGen Abraham’s knowledge of the resurrection is spoken of in the context of the Binding of Isaac, but the tradition of the revived calf is not mentioned in the same connection: see XAČ‘IKYAN et al. (2004), 138-139. [Sh. Efrati: compare Ephrem, GenComm 20:3 (MATHEWS – AMAR [1994], 168-169): “In two things then was Abraham victorious: that he killed his son although he did not kill him and that he believed that after Isaac died he would be raised up again and would go back down with him. For Abraham was firmly convinced that He who said to him, through Isaac shall your descendants be named, was not lying.” Note that Ephrem suggests an inner-exegetical reason for Abraham’s belief, while our author suggests an extra-biblical narrative as an explanation.] 173 That is: He knew this because ... . 174 This is mentioned in T. Abr. A 6:5, and in Armenian Abraham texts, see: STONE (2012B), Text no. 8, §29 on p. 23 n. and Text no. 15, §29. On the angels or heavenly beings eating, see n. 205. This subject is also mentioned in Palaea 49:7-9 (MOTP, 619).

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մերձ էր Ճ.-ին (100) երեւի թէ կարապետ էր մկրտութեան որպէս եւ Մովսէս՝ Քրիստոսի։ 2.1.111 Եւ Ճ. (100) ամաց լեալ Աբրահամ եւ Սարայ Ղ. (90) ամաց ծնաւ զԻսահակ, որ ասի ծաղր։ 2.1.112 Եւ ԺԵ. (15) ամաց լեալ Իսահակ եւ ոմանք ԻԷ. (27) ասեն, խնդրեաց յԱբրահամէ պատարագել զԻսահակ։ 2.1.113 Եւ Աբրահամ յաւժար կամեցաւ զենուլ զԻսահակ, քանզի գիտէր, թէ կարող է եւ ի մեռելոց յարուցանել։ 2.1.114 Վասն զի զորթն զոր կերաւ Տէր հրեշտակաւք յաւրն յաւետեաց աւրհնել զաւակին յետ ուտելոյն ետես ընդ մաւրն ի խայտալ։

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Explanation 2.1.115 And Abraham became even firmer in faith. On account of this, in the sacrificing of Isaac, he took the ram from the thicket tree (or: the tree of Sabek),175 and Isaac having been saved, escaped.176 2.1.116 And the tree represents the Virgin Mary and the Cross, and the ram — Jesus.177 Narrative 2.1.117 And when Isaac was thirty-seven years old, Sarah died.178 2.1.118 And Sarah was the sister of Abraham from his father, a daughter of Terah.179 2.1.119 And Abraham’s mother’s name was Malk‘at‘u,180 and Sarah’s mother’s (name) was Zmrut‘.181 2.1.120 And Abraham encountered ten trials from God:182 175 See NBHL, 2.683a. “Sabek” is a transliteration of the Hebrew that is already found in the LXX and it occurs in the Armenian Bible Gen 22:13 and Eusebius of Emesa on 22.13 (130-131). This name is mentioned in other Abraham texts, see STONE (2012B), 23 n. 85. See also Palaea §58 (MOTP, 623), Jacob of Edessa, Scholium 5 (PHILLIPS [1864], 12). 176 That is, death; or translate the last verb “lived”. 177 Observe this allegorical concluding thought. The Cross as a Tree of Life is commonplace in Armenian iconograpy. Eusebius of Emesa takes the ram with its limbs stretched out to have the form of the Cross (22:13, 130-131). It was also understood as a sign that the Lamb of God will be hung on a cross: LEVENE (1951), 95. Cave of Treasures 29:9: “The ram in its branches signifies the undivided Logos’s human nature” (MOTP, 562). 178 Isaac’s age at the time of Sarah’s death is not recorded directly in the Bible. Nevertheless, this detail is based on biblical chronological data: Sarah bore Isaac at 90 (see Gen 17:17) and died at 127 (Gen 23:1). 179 According to Gen 11:29-31 Sarah was Abraham’s sister. In. v. 31 she is described as Terah’s daughter-in-law, wife of Abraham. However, in Gen 20:12 Abraham says, “She is my wife, daughter of my father but not of my mother.” This degree of relationship is forbidden for marriage in Lev 18:9. Ełišē, CommGen on 11:32 (XAČ‘IKYAN et al. [2004], 112-113) says that Sarai and Milcah were daughters of Ḥaran. Through this attempt to exculpate Abraham of deceit, a real conundrum is generated, as is discussed in the following note. 180 This name is not found in Genesis. In Jubilees 11:14 and Wives of the Patriarchs, Terah’s wife is called Yedna: on the names of the wives of the patriarchs, see LIPSCOMB (1979), 91 and STONE (1996), 165. In STONE (2012B), Text no. 4, §5, Milchah is Nahor’s wife and in ibid., Milchah is also the name of Serug’s wife. These are two different people. A genealogical table containing three later Milchah’s is to be found in STONE et al. (2004), 181-182. In none of those instances is Sarah Abraham’s cousin or half-sister. 181 Malk‘at‘u is perhaps a by-form of Milcah, but both these names are unusual for Terah’s wives and are unknown in other sources. The two names mentioned in Book of the Bee, Abraham section, are Yōnā and Shelmath (BUDGE [1886], 42). Yōnā as Abraham’s mother and Nahrit as Sarah’s mother occur in Cave of Treasures 28:17-18 (MOTP, 561). 182 This is part of the ending of this first Abraham section and the transition to the next event — the two incidents of Sarah in kings’ houses which is accompanied by some preliminary data. The death and summarizing genealogy of Sarah are followed by a list of the

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2.1.115 Եւ առաւել հաստատեցաւ Աբրահամ ի հաւատս, վասն որոյ ի պատարագելն զԻսահակ էառ զխոյն ի սաբեկայ ծառոյն եւ փրկեալ ապրեցաւ Իսահակ։ 2.1.116 Եւ ցուցանէր ծառն զկոյսն Մարիամ եւ զԽաչն եւ խոյն զՅիսուս։ 2.1.117 Եւ ԼԷ. (37) ամաց լեալ Իսահակ, մեռաւ Սարայ։ 2.1.118 Եւ էր Սառայ քոյր Աբրահամու ի հաւրէ դուստր Թարայի։ 2.1.119 Եւ էր Աբրահամու մաւր անունն Մալքաթու եւ Սառայի մաւրն Զմրութ։ 2.1.120 Եւ Ժ. (10) փորձանաց հանդիպեալ Աբրահամու յԱստուծոյ.

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First, going forth from his land and family; and this is a great trial, to leave one’s original place and homeland.183 Second, the dragging off of Sarah to Pharaoh’s house.184 Third, the contention and conflict of the shepherds, his and Lot’s.185 Fourth, not taking any of the booty of Sodom.186 Fifth, it was said to him that his seed would be multiplied like the stars and the sand, and he did not doubt.187 Sixth, that he gave Hagar into Sarah’s power.188 Seventh, that he expelled Ishmael and his mother from his own.189 Eighth, that Abimelech took Sarah.190 Ninth, that He said to him to be circumcised in the time of (his) old age.191 Tenth, that is, indeed, a great and fearful trial by God, that God asked his son of him as a sacrifice.192 Retold Narrative 2.1.121 And it is to be known that193 on two occasions there was a famine and Abraham was in a foreign parts, and on two occasions Sarah was taken from him and Abraham said that she was (his) sister, and she Ten Trials of Abraham, and that in turn is followed by a synoptic treatment of Sarah’s experiences with foreign kings, Pharaoh and Abimelech. The death of Sarah will be related in Part 2 of theCommGen by Step‘anos Siwnec‘i (dub) being published here, as well as the purchase of the Cave of Machpelah. After these subjects, the next episode in the drama, the story of Hagar and Ishmael, starts in 2.1.126. The trials or test that Abraham undergoes are usually said to be ten in number. The idea of trials is derived from Gen 22:1, where the Binding of Isaac is called a trial or test. The same list of Abraham’s ten trials occurs as an independent work, published in STONE (2012B) as Text no. 13. It is also found in STONE (2012B), text 14, §§11-§13 where, like here, it is embedded in another document: see STONE (2012B), 204-206. This is congruent with the list being a separate literary unit, used and adapted variously in different Armenian writings. See STONE (2012B), 21 for a discussion of its origin. Second Temple and Rabbinic literature also discusses Abraham’s ten trials, see Jubilees 19.8, m. ’Abot 5.2, and GINZBERG, (1909-1938), Vol. 5, 218 n. 52 and further references there. [Sh. Efrati adds: A parallel to our author’s list of trials is found in Armenian Pseudo-Ephrem 7 (MATHEWS [1998], 110111), though the wording differs considerably and the order of trials 8-9 is reversed.] 183 Gen 12:5. Observe that all these trials are clearly rooted in the Bible, and not in the apocryphal tales of the Abraham Saga. 184 Gen 12:15. 185 Gen 13:7. 186 Gen 14:23. 187 Gen 15:5. 188 Or: hand. Gen 16:6, 21:12. 189 That is, presence or dwelling. Gen 21:14. 190 Gen 22:2. 191 Gen 17:10-14. 192 Genesis chapter 22. 193 Observe the scholastic exegetical formula: see “Introduction,” p. 11.

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– նախ՝ ելանելն յերկրէն եւ յազգէն,15 եւ այս մեծ փորձանք է, թողուլ զբուն տեղիս եւ հայրենիս, – երկրորդ՝ քաշանքն Սառայի ի տունն փարաւոնի, – երրորդ՝ կայգ16 եւ կռիւն հովուացն իւրն եւ Ղովտացն, – չորրորդ՝ ոչ առնուլ յաւարէն Սոդոմայ, – հինգերորդ՝ ասացաւ նմա բազմանալ զաւակին, ըստ աստեղաց եւ աւազոյ եւ ոչ երկմտեաց, – վեցերորդ՝ զի ետ ի ձեռն Սառայի զՀագար, – եւթներորդ՝ եւ զի ի բաց արար յիւրմէն զԻսմայէլ եւ զմայր նորա, – ութերորդ՝ զի առ Աբիմէլէք զՍառայ, – իններորդ՝ զի ասաց նմա թլփատիլ ի ծերութեան ժամանակին, – տասներորդ՝ իսկ մեծ եւ ահագին փորձանքն յԱստուծոյ այն է,

որ խնդրեաց Աստուած զորդի նորա ի զենումն։

2.1.121 Եւ գիտելի է Բ. (2) անգամ սով եղեւ. եւ Աբրահամ յաւտարութեան եւ Բ. (2) հետ առաւ Սառայ ի նմանէ եւ Աբրահամ զնա քոյր

15 16

Kēosēeyan by typographical error has յազգեն. Translated as if կայք: on this variant, see STONE – HILLEL, Index, no. 205.

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remained untempted by sin.194 For they gave (her) back to Abraham; also in a friendly way they accused Abraham, “Why did you say your wife (is) your sister?” Pharaoh gave (her) Hagar,195 2.1.122 and Abimelech the Philistine, king of the Gerarites, (gave her) one thousand silver staters.196 2.1.123 And the reason that Sarah remained chaste was this, that their buttocks swelled up.197 2.1.124 And an angel of the Lord God appeared to the two kings and said, “This woman is the wife of that man. Give her to her husband198 and do not sin against the servants of the Lord, the living God,”199 as indeed David witnesses, 2.1.125 “Draw not near to my anointed, and do not sin against my prophets.”200 Narrative 1 2.1.126 And 201 Abraham did not have a son, because Sarah was barren and did not give birth. 2.1.127 Because of this, Sarah gave Hagar, her maidservant, in marriage to Abraham, so that they might have seed from her. 2.1.128 And when the handmaiden conceived, her mistress was despised in her eyes.202 2.1.129 And Sarah was very displeased and said (so) to Abraham. 2.1.130 And behold, he said this, “Your maidservant is 194 The incidents combined in this part of the text are related in §§14-28 above (Pharaoh), and the Abimelech of Gerar episode is drawn from Genesis chapter 20. This combined treatment draws into the document another passage from Genesis additional to that in §§14-28. As I remarked in the “Introduction” on pp. 10 this synoptic treatment of similar incidents occurs elsewhere in our document and is part of the author’s method. In Eusebius of Emesa the two incidents are treated in the same passage, but differences between them are highlighted (111, 225, 305). In Step‘anos Siwnec‘i’s text they are both discussed in the context of Abimelech and Gerar, while in Eusebius of Emesa they are linked to the incident of Pharaoh. 195 See 2.1.8 above. 196 Gen 20:16. 197 The Bible says that “great plagues” afflicted Pharaoh and not Abimelech: see Gen 12:17. The affliction was in the groin, according to STONE (2012B), Text no. 4, §10, 66. Swollen buttocks seem to be without parallel. 198 “Husband” is a translation of տէր, usually rendered “lord, master.” MH wrongly regards this Armenian word as a nomen sacrum at this point and has capitalized it. 199 With the angel’s speech here, compare the words of God to Abimelech in Gen 20:3-7. 200 The quotation is from Ps 105:15. This verse is similarly quoted in 2.1.20 above, but there it is attributed (oddly) to Solomon. 201 Literally: and that. 2.1.126-2.1.128 are based on Gen 16:1-3. This first conflict between Sarah and Hagar is not discussed by Eusebius of Emesa. 202 The following narrative is drawn from Gen 16:4-13. In general, in the present passage of Narrative, the retelling remains quite close to the biblical recital. Yet, once again the incident is moved from its original biblical context and inserted later in the narrative.

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ասէր եւ անփորձ մնաց ի մեղաց, զի դարձեալ յԱբրահամ տային եւ սիրով մեղադրէին Աբրահամու, թէ «քոյր ընդէ՞ր ասացեր զկինդ քո», փարաւոն զՀագար ետ։ 2.1.122 Եւ Աբիմէլէք փղշտացի արքայ գերերացւոց Ռ. (1000) սատեր արծաթոյ։ 2.1.123 Եւ պատճառ անփորձ մնալոյն Սառայի այս էր. զի երաստանք նոցա ուռան։ 2.1.124 Եւ հրեշտակ Տեառն Աստուծոյ երեւեալ Բ. (2) թագաւորաց եւ ասաց, «կինդ այդ առն այնորիկ կին է, տուք զդա ի տէր իւր եւ մի՛ մեղանչէք ծառայից Տեառն Աստուծոյ կենդանոյ» որպէս եւ Դաւիթ վկայէ։ 2.1.125 «Մի մերձենայք», ասէ, «յաւծեալս իմ եւ ի մարգարէս իմ մի՛ մեղանչէք»։ 2.1.126 Եւ զի որդի ոչ գոյր Աբրահամու, վասն զի Սառայ ամուլ էր եւ ոչ ծնանէր։ 2.1.127 Վասն որոյ ետ զՀագար Սառայ զաղախինն իւր ի կնութեան Աբրահամու, զի լիցի զաւակ նոցա ի նմանէ։ 2.1.128 Եւ յորժամ յղացաւ աղախինն, արհամարհեցաւ տիկինն յաչս նորա։ 2.1.129 Եւ Սառայ տրտմեցաւ յոյժ եւ ասաց Աբրահամու։ 2.1.130 Եւ նա ահաւասիկ ասաց. «Աղախին քո ի ձեռս քո է, արայ

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in your power,203 do with her whatever you wish.” 2.1.131 And Sarah whipped her greatly204 and expelled her from her205 house. And Hagar going forth, went through the desert and she was crying. 2.1.132 And an angel of the Lord met her; he said, “What is this that you are crying? and where are you going?” 2.1.133 And she said, “My mistress whipped me and turned me out.”206 2.1.134 The angel of the Lord said to her, “Return to your house, to your mistress, and fear not, for your offspring will become a great nation. But you, be obedient to your mistress and serve her whole-heartedly.” 2.1.135 And Hagar returned to Abraham’s house, to Sarah, and she was serving her. 2.1.136 And after some days, Hagar bore Ishmael.207 2.1.137 And Abraham and Sarah were very glad at the birth of Ishmael.208 2.1.138 And his name was called Ishmael, which is “seeing (vision) of God.”209 2.1.139 And when Abraham was circumcised, he was ninety-nine years old.210 2.1.140 And when Isaac was born, in the next year, Abraham was one hundred years old,211 2.1.141 and he circumcised Isaac at eight days.212 2.1.142 And when Isaac was weaned, Abraham made a great festival213 and he seated Isaac at his festive table. And he rejoiced greatly over his son Isaac, which means “laughter” and “rejoicing.”214 203

Literally: hands: Gen 16:6. Gen 16:6 simply has, “dealt harshly.” 205 That is, Sarah’s house. Gen 16:6 has simply “she ran away.” 206 Gen 16:7-8. 207 Compare Gen 16:4-9. Section 2.1.133 itself is an expansion of Gen 16:9 adding a number of details. In contrast to the biblical verse, this section explicitly lays the blame on Sarah. Is this in concert with the relatively positive attitude of Step‘anos Siwnec‘i (dub) CommGen towards Ishmael, which is evident below in Sections 2.1.156-2.1.160 and Part 2.1 n. 208. Didymus the Blind, On Genesis 16 (HILL [2018], 214-215) sings Hagar’s praises. The matter of the spring, which plays a role in Genesis, is passed over here in silence. 208 This is an embroidery. 209 This is another onomastic etymology, see WUTZ (1915), 898-899 and STONE (1981), Ona V, line 229, 136-137. See also n. 184 above, where this etymology is discussed. In Gen 16:11 the meaning of the name Ishmael is said to be different and is derived, as in the onomastica, from the Hebrew root √šm‘ which means “to hear.” Perhaps Gen 16:13 influenced the etymology given in the text. That verse reads: “So she named the Lord who spoke to her, ‘You are El-roi’; for she said, ‘Have I really seen God and remained alive after seeing him?’” 210 See §97 above. From the context, one might have expected a reference to Ishmael’s circumcision. 211 See §111 above. 212 Gen 18:4. 213 Gen 21:8. 214 This is yet another onomastic explanation: See WUTZ (1915), 898-899 and STONE (1981), Ona V, line 229, 136-137. Here the author suggests an alternative context for the 204

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ընդ նմա զինչ եւ կամիս»։ 2.1.131 Եւ Սառայ գան եհար զնա ուժգին եւ ի բաց եհան ի տանէ իւրմէ եւ Հագար ելեալ, երթայր ընդ անապատն եւ լայր։ 2.1.132 Եւ հանդիպեալ նմա հրեշտակ Տեառն ասաց. «Զի՞նչ է այդ, զի լաս եւ թէ ու՞ր երթաս»։ 2.1.133 Եւ նա ասաց, «Տիկինն իմ եհար զիս եւ ի դուրս արար»։ 2.1.134 Ասէ ցնա հրեշտակ Տեառն. «Դարձ ի տուն քո առ ի տիկինն եւ մի՛ երկնչիր, զի յազգ մեծ լինելոց է զաւակ քո, այլ դու հնազանդ լեր տիկնոջ քո եւ ծառայեա նմա միամտութեամբ սրտի քո»։ 2.1.135 Եւ դարձաւ Հագար ի տունն Աբրահամու առ Սառայ եւ ծառայէր նմա։ 2.1.36 Եւ յետ աւուրց ինչ ծնաւ Հագար զԻսմայէլ։ 2.1.137 Եւ եղեւ խնդութիւն մեծ Աբրահամու եւ Սառայի ի ծննդեանն Իսմայէլի։ 2.1.138 Եւ կոչեցաւ անուն նորա Իսմայէլ, որ է «տեսումն Աստուծոյ»։ 2.1.139 եւ ի թլփատելն Աբրահամու ՂԹ. (99) ամաց։ 2.1.140 Եւ ի ծնանելն Իսահակայ ի գալ տարւոյն էր Աբրահամ Ճ.-ամեայ (100)։ 2.1.141 եւ թլփատեաց զԻսահակ Ը. (8) աւրեայ։ 2.1.142 Եւ յորժամ հատաւ ի ստենէ Իսահակ արար տաւն մեծ Աբրահամ եւ նստոյց զԻսահակ ի սեղան հացկերութիւն17 իւրոյ, եւ ուրախացաւ յոյժ ի վերայ որդոյ իւրոյ Իսահակայ, որ ասի «ծաղր եւ ուրախութիւն»։

17

M2890 has a genitive, which seems preferable.

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Narrative 2 2.1.143 And one day, Ishmael was playing with Isaac215 and Isaac cried.216 2.1.144 And again217 Sarah was angry with him and she said to Abraham, “Expel this maidservant and her son!”218 2.1.145 And Abraham immediately acted according to her will and expelled (and) dispatched219 Hagar and Ishmael. 2.1.146 And Ishmael was sixteen years old when Abraham expelled him from his220 house. 2.1.147 And they went through the desert in a southern direction, and they were in need, (for) the water which Abraham had put in a water-skin with them was finished.221 2.1.148 And Ishmael’s breath and spirit weakened (and) were fainting.222 2.1.149 Then mother [H]agar put the child with the water-skin at a cedar tree, and herself drawing away, she sat far off and wept from a distance, so that she should not see the pitiable death of her son.223 2.1.150 And while Hagar was weeping, she opened her eyes and saw, and behold, living water was going (flowing) before her.224 2.1.151 And she arose immediately before the water225 and brought (it and) sprinkled it on the face of (her) son. 2.1.152 And she and (her) son drank and were strengthened. And they lived there, in the place by the water.226 origin of the name Isaac, a context that does not recall Sarah’s mocking laughter, but Abraham’s joy over his young son. Eusebius of Emesa, 129 does not restrain his pen when writing about Ishmael, “Hagar was wicked,” he says, and “also Ishmael was wicked.” 215 Gen 21:9. The text has the Armenian abbreviated form of Isaac, Սահակ “Sahak.” 216 Gen 21:10. Isaac’s crying is an embroidery added together with the expanded first part of the next sentence, to explain Sarah’s anger. In Gen 21:10 Sarah says, “for the son of this slave-woman will not inherit ...” This motive, already introduced in Gen 16:5, is replaced in the present text by Ishmael’s implied bullying of Isaac. Conceivably, the whole is a response to an unspoken question. Sarah’s motivation is simply jealousy according to Jubilees 17:4. 217 This brings to mind the earlier incident between Sarah and Hagar which is related in 2.1.128-2.1.136. 218 Gen 21:10. The beginning of the section 2.1.144 is an addition to the biblical narrative. 219 An instance of hendiadis, a not uncommon stylistic device in Ancient Armenian. 220 That is, Abraham’s house. The incident is related in different words in Gen 21:11-14. Ishmael’s age is not mentioned in Genesis, nor is anyone aged sixteen mentioned elsewhere in the Bible. 221 Gen 21:15. The next section, 2.1.148, is an embroidery. 222 Another hendiadis, marked by asyndeton: cf. note 219, above. 223 Gen 21:15-16. Note the idea of seeing, which is a theme here: the tree is visible, Hagar sits apart so she should not see Ishmael’s death. In the next section, she sees living (i.e., flowing but perhaps implying life-giving) water. 224 Gen 21:19, Jubilees 17:12. 225 The sprinkling of water on Ishmael’s face in the next phrase is an embroidery. 226 This last sentence is an embroidery. Gen 21:21 specifies the wilderness of Paran as the region that Ishmael inhabited.

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2.1.143 Եւ յաւուր միոջ խաղայր Իսմայէլ ընդ Սահակայ եւ ելաց Իսահակ։ 2.1.144 Եւ դարձեալ ընդ այն դժուարացաւ Սառայ եւ ասաց Աբրահամու, թէ՝ «Ի բաց հան զաղախինդ եւ զորդի դորա» 2.1.145 Եւ Աբրահամ անյապաղ արար, ըստ կամաց նորա եւ եհան, արձակեաց զՀագար եւ զ[Ի]սմայէլ։ 2.1.146 Եւ էր Իսմայէլ ԺԶ. (16) ամաց ի հանելն զնա Աբրահամու ի տանէն իւրմէ։ 2.1.147 Եւ գնացեալ ընդ անապատ ի հարաւակողմն եւ պակասեալ հատաւ ջուրն. զոր եդ Աբրահամ տկով ընդ նոսա։ 2.1.148 Եւ նուաղեալ քաղէին շունչն եւ ոգին Իսմայէլի։ 2.1.149 Իսկ մայրն [Հ]ագար եդ զմանուկն ընդ տակով եղեւին ծառոյ եւ ինքն մեկուսեալ նստաւ ի բացեայ եւ լայր ի հեռուստ, զի մի՛ տեսցէ զտառապեալ մահ որդոյն իւրոյ։ 2.1.150 Եւ մինչ դեռ լայր եբաց զաչս իւր Հագար եւ ետես եւ ահա ջուր կենդանի երթայր առաջի նորա։ 2.1.151 Եւ նա յարուցեալ վաղվաղակի առաջի18 ջրոյն եւ տարեալ ցանեաց յերեսս որդոյն։ 2.1.152 Եւ արբեալ ինքն եւ որդին զաւրացան եւ բնակեցան անդ ի տեղւոջն առ ջրով։

18

M2890 has առ ի “she took of,” which might be preferable here.

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2.1.153 And Ishmael became a skilled archer227 and a hunter, but he was short and weak in body.228 2.1.154 And his mother [H]agar brought him an Egyptian wife229 2.1.155 and, living there by the water230 he multiplied and became a great nation, according to the blessing of God, who blessed him for the sake of Abraham.231 2.1.156 And after some days, Abraham went to see his son Ishmael and his mother, and he found them by the water. And he gave them portions of his goods. 232 2.1.157 And then they celebrated Ishmael’s marriage.233 Explanation 2.1.158 And because Hagar saw living water,234 why does it (Scripture) say, “a well?”235 2.1.159 This is the reason: Sometimes it happens that the water, bubbling out, flows forth particularly in the spring and on rainy days, and sometimes it happens that in drought the waters are lessened and reduced. 227 This draws on Gen 21:20 which speaks of Ishmael’s skill at archery. His proficiency as a hunter is an embroidery, doubtless fashioned on the pattern of Nimrod (Gen 10:9) and Esau (Gen 25:27 and 27:30). Compare the role that Nimrod’s hunting plays in texts concerning the Tower of Babel (in Stone [forthcoming 2]). In Gen 10:8 Hebrew gibbor is translated by Armenian Nebrot (= Nimrod), thus forming the connection between Nimrod and the builders of the tower. See HARL (1986), 145. 228 There is nothing in Genesis about his stature or strength. Indeed, the word փանաքի “weak” does not even occur in the Arm Bible. This feature has not been found elsewhere either. 229 Gen 21:22. 230 The water as the location of Ishmael’s dwelling is not mentioned in the Bible: See above 2.1.152 and below 2.1.156-2.1.160. 231 The Bible, in Gen 21:21 only records that his mother, unnamed there, brought him a wife from Egypt. His living by the water is added by Step‘anos Siwnec‘i (dub) as was remarked in the preceding note and the end of the section is taken from Gen 17:20, cf. 21:18. Thus Step‘anos Siwnec‘i (dub) draws a picture of Ishmael and Hagar staying in the same place, by the stream of water that was revealed to Hagar in her plight. 232 The material included in 2.1.156-2.1.160 is apocryphal, and designed to highlight Ishmael’s role. 233 The marriage celebration is not mentioned in the Bible. [Perhaps this should be compared to 2.2.73-74 below, which reports that Abraham made Isaac’s wedding. Sh. Efrati]. 234 That is, running water. Observe the use of a “scientific” explanation given in sections 2.1.158-159 of the sudden appearance of the stream of water. 235 This question is based on Arm Bible and the LXX of Gen 21:19, which both speak of “a well of living water” where the Hebrew has just “a well of water.” This reading is not in the Peshitta. This water which was called “living water,” is taken by Gregory of Nyssa and other early Christian commentators, to refer to the waters of baptism, as Harl points out: HARL (1986), 190-191. That point is not taken up here by Step‘anos Siwnec‘i (dub).

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2.1.153 Եւ եղեւ Իսմայէլ աղեղնաւոր եւ որսորդ յաջողեակ, այլ էր անձամբն կարճ եւ փանաքի։ 2.1.154 Եւ [Հ]ագար մայր նորա էած նմա կին եգիպտացի. 2.1.155 եւ բնակեալ անդ առ ջրովն՝ բազմացաւ եւ եղեւ յազգ մեծ, ըստ աւրհնութեան Աստուծոյ, որ աւրհնեաց զնա, վասն Աբրահամու։ 2.1.156 Եւ յետ աւուրց ինչ գնաց Աբրահամ տեսանել զորդին իւր զԻսմայէլ եւ զմայր նորա եւ եգիտ զնոսա առ ջրովն եւ ետ նոցա բաժինս յընչից իւրոց։ 2.1.157 Եւ ապա արարին զհարսանիսն Իսմայէլի։ 2.1.158 Եւ զի ջուր կենդանի ետես [Հ]ագար. ջրհոր ընդէ՞ր ասէ։ 2.1.159 Այս է պատճառն. է երբեմն, զի ջուրն եռացեալ յառաջ ելանէ եւ մանաւանդ ի գարնանային եւ յանձրեւային աւուրս եւ է երբեմն, զի յերաշտութենէ նուազեալք ջուրք պակասին։

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2.1.160 But that (water) was a newly-created gift for Ishmael, that he should live there and he should become a great nation.236

236 Interestingly, the author of this section recoils from the “scientific” explanation of the appearance of the water that he has proposed in section 2.1.159 (see note 295 above). Instead, he says that the water that Hagar saw was “a newly-created gift” to fulfill Abraham’s blessing of Ishmael. See also section 2.1.67 above.

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2.1.160 Իսկ այն նորաստեղծ տուրք էին Իսմայէլին, զի անդ բնակեսցի եւ յազգ մեծ եղիցի։ Colophon.

TRANSLATION OF PART 2.2 2.2.1 Again, A Commentary from the Book of Genesis Narrative 2.2.2 And again1 it is to be known that Abraham controlled three divinely-given gifts, (those) of priesthood, prophecy, and royalty.2 Explanation 2.2.3 By the sacrifice3 he became priest;4 and by speaking with God, he became a prophet; and (through) his cutting down of the Chedorlaomerians5 — seven6 kingdoms with three hundred and eighteen men,7 he became a great and victorious king.8

1

Note that the word “again” serves to connect this text with the preceding. Observe that “again” also repeated in the title. “It is to be known” is a stock phrase for this author. See “Introduction,” p. 13. 2 This Narrative segment is not drawn from the text of Genesis as is usual, but is the author’s opening statement at the start of this new part of his Commentary. It serves as a text that is exegeted in the following explanatory remarks. Moreover, through its proposal of Abraham’s triple function, king, priest and prophet, thus his being a type of Christ, it sets the theme to be treated in this Part. In both its apocryphal character and in function it resembles the opening narrative of Part 2.1 of this work. 3 Probably referring to Gen 15:9-17, “the Covenant between the Pieces,” and/or Gen 22, “the Binding of Isaac.” See for the latter interpretation, Ełišē, CommGen in XAČ‘IKYAN et al. (2004), 140-141. 4 Apparently here, reference is to the sacrifice of Isaac. 5 I.e., Chedorleaomer and his allied kings, see Gen 14:1-2. 6 Five according to Gen 19:9. The confusion of 7 and 5 is common in Armenian manuscripts, emerging sometimes from a graphic error of ե for է: see STONE – HILLEL (2012B), “Index,” no. 407. See also Section 2.2.4 which has the original number of five, see Gen 14:2 and here 2.2.4. 7 Gen 14:14. In STONE (2012B) Text no. 6, 92 we read: “With three hundred and eighteen souls, / In the pattern of the holy fathers in Nicea.” Athanasius in Ad afros epistola synodica 2, says that there were three hundred and eighteen bishops at the Council of Nicea. See further discussion of this number, which is ignored by Step‘anos Siwnec‘i (dub), mentioned in STONE, ibid., p. 92, n. 27. 8 Abraham’s association with royalty is noteworthy and not obvious. These three qualities, priesthood, prophecy, and kingship are often attributed to Adam in medieval Armenian sources, see, for example, STONE (2013), 135 quoting Grigor Tat῾ewac῾i and Yovhanēs Erznkac῾i Corcorec῾i. They are of course qualities attributed to Christ, the New Adam.

TEXT OF PART 2.2 /M2890 fol 342v Title/

Գրոց

2.2.1 Դարձեալ մեկնութիւն ի յԱրարծոց

2.2.2 Եւ դարձեալ գիտելի է զի Գ. (3) աստուածատուր պարգեւացն տիրացաւ Աբրահամ, քահանայութեանն մարգարէութեանն եւ թագաւորութեանն։ 2.2.3 Պատարագաւն քահանայացաւ եւ ընդ Աստուծոյ խօսելովն մարգարէացաւ եւ կոտորելով զԳոդողգոմորեանսն Է. (7)1 թագաւորութիւնսն ԳՃ եւ ԺԸ. (318) արամբք, եղեւ թագաւոր մեծ եւ յաղթող։

2.2.3 զԳոդողգոմորեանսն] զգոդողգօմորեանսն

This seems to be a corruption of the numeral Ե. “five,” a common error; cf. Gen 14:9. See STONE – HILLEL, “Index,” no. 77 for this confusion of 5/7. 1

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Narrative 2.2.4 Because when five kingdoms came from the east and plundered Sodom and Gomorra, and taking (the plunder) they carried (it) off, and Lot, Abraham’s nephew with them.9 2.2.5 Then Abraham assembled all his slaves and his house-born (men), three hundred and eighteen men, and hastening after the takers of booty,10 he cut them down. 2.2.6 And he brought back all the booty of Sodom and his nephew Lot,11 as Christ did Adam from Hell.12 Explanation 2.2.7 And just as Abraham for reason of Lot, brought back the booty of Sodom, in this (same) fashion, Christ, also brought forth from Hell together with Adam, all the children of his offspring.13 Narrative 2.2.8 And when Abraham returned from cutting down the kings, Melchizedek went forth to meet him at the valley of Shaveh.14 2.2.9 And he offered him a gift,15 undefiled16 wine and unleavened cakes of bread cut up within it, which he had consecrated on Golgotha upon Adam’s tomb.17 And then, taking (it), he descended into the valley of Shavé and offered (it) to Abraham. 9

Gen 14:12. Or: plunder. 11 Gen 14:16. 12 That Sodom was a type of Hell is a commonplace in Christian exegesis. Here the exegetical gloss is actually rather clumsy. In Genesis, Abraham is said to return the booty and Lot to Sodom. In the tradition of the descensus ad infernos Christ brings forth Adam and his offspring from Hell. In Sect. 2.2 n. 8 we observed the similarity between Christ and Adam as well as Abraham. Here another resemblance of Abraham and Christ is explicitly evoked. 13 Observe that here Christ brings all the descendants of Adam forth, not just the patriarchs and other righteous. 14 Gen 14:17. On various understandings of Melchizedek in Late Antiquity, see HARL (1986), 160. On Melchizedek traditions, see also STONE (2012B), 8-12 and textual sources cited there. The bibliography on the subject is very large. 15 Gen 14:18. 16 Additives to the eucharistic wine were forbidden and in the Eastern Churches the wine was not mixed with water, as is done in the Latin Church. 17 Here, of course, the wine and bread are interpreted of the elements of the Eucharist, in line with the typological explanation that was broached in the preceding section. This is reinforced by the statement that the elements were consecrated on Golgotha. The description of the elements is in line with Armenian ecclesiastical practice. Genesis mentions the bread first, then the wine (Gen 14:18, cf. John 6:53-58). In Luke 22:17-20 the wine is first and 10

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2.2.4 Քանզի Ե. (5) թագաւորութիւն յարեւելից եկեալ աւար հարին զՍոդոմ եւ զԳոմոր եւ առեալ տանէին եւ զՂովտ եղբօր որդին Աբրահամու ընդ նոսա։ 2.2.5 Իսկ Աբրահամ ժողովեաց զամենայն ծառայսն եւ զյընդյոծինսն2 տան իւրոյ արս ԳՃ եւ ԺԸ. (318) եւ ընթացեալ զհետ աւար տարողացն կոտորեաց զնոսա։ 2.2.6 Եւ դարձոյց զամենայն աւարն Սոդոմայ եւ զՂովտ եղբօր որդին իւր. որպէս Քրիստոս զԱդամ ի դժոխոցն։ 2.2.7 Եւ որպէս Աբրահամ ի պատճառս Ղովտայ դարձոյց զաւարն Սոդոմայ, այսպէս եւ Քրիստոս ընդ Ադամայ եհան ի դժոխոց եւ զամենայն որդիս ծնընդոց նորա։ 2.2.8 Եւ ի դառնալն Աբրահամու ի կոտորածէ թագաւորացն ել Մելքիսեդեք ընդ յառաջ նորա ի ձորն3 Շաւէ։ 2.2.9 Եւ մատոյց առաջի նորա ընծայ գինի անապական եւ ի ներս կոտորած բաղարճ հացի զոր պատարագեալ էր ի Գողգոթայ ի վերայ գերեզմանին Ադամայ։ Եւ ապա առեալ էջ ի ձորն Շաւէ եւ մատոյց Աբրահամու։

2.2.5 զյընդյոծինսն] ընտոըծինսն 2.2.9 անապական] անապակ

2 3

յ above line, p.m. ն above line p.m.

2.2.8 յառաջ] առաջ : see 2.2.71, 2.2.152

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Explanation: enumerated 2.2.10 This Melchizedek is a model of Christ in many fashions. – First, 18 by (his) name, for Melchizedek is translated, “king of righteousness,”19 which is the true Christ, king of righteousness, according to that (verse), “You are an eternal priest after the order of Melchizedek.”20 – 2.2.11 Second, he is called King of Salem,21 for Salem means “peace,”22 who is Christ himself, (who is) the true Melchizedek and king of peace.23 – 2.2.12 Third, because Melchizedek was without mother and without father,24 not being reckoned to a family/people. In the same way Christ also is without mother in heaven and without father on the earth, and who can relate his ancestral house?25 not the bread. One Melchizedek tradition situates him on Golgotha by Adam’s tomb and that tradition is utilized here: see Abraham Text no. 7, Tree of Sabek §§13-14. The idea that the bread and wine offered by the priest Melchizedek were the Eucharist is widespread in the Abraham literature and in Christian exegesis of the Melchizedek incident: see HARL (1986), 161; Cave of Treasures 28:11-13 (MOTP, 561); Palaea 46:7 (MOTP, 618). It appears to be avoided deliberately in LEVENE (1951), 87. However, the details of the incident as related here — consecration on Golgotha and offering in the Valley of Shavé, are not paralleled in the published works. Observe that STONE (2012B), Text 7, §15, 100 should read: “which Melchizedek brought to Abraham.” MINOV (2020) discusses the various ways in which Eastern Christian traditions explained the presence of Adam’s grave on Golgotha. 18 Such enumerations are a sign of scholastic activity. They are frequent in exegetical and erotapokritic texts and prominent in the present work: see “Introduction,” p. 14, above. The characteristics of Melchizedek that are highlighted by the author who relates him to Christ typologically, are all drawn from Genesis chap. 14, Psalm 110 (109) and Hebrews chap. 7. There is abundant scholarly literature on the Melchizedek figure, its biblical sources and its functioning in Early Jewish and Christian thought. 19 Heb 7:2, 15, and 17: see WUTZ (1915), 978-979 and STONE (1981), Ona5, line 300, 142-143, both of which latter texts are identical with the onomastic explanation given here. Ełišē, CommGen, on 14:18-15:14 also has the same (XAČ‘IKYAN et al. [2004], 116117). 20 Psalms 110 (109):4, and cf. Heb 6:20. 21 Gen 14:18. See Ełišē, CommGen, (XAČ‘IKYAN et al. [2004], 116-117). 22 Heb 7:2. WUTZ (1915), 939-939 offers for this name: Սաղէմ. շնորհք “Salem, grace” but on pp. 986-987 he has the etymology that is offered here. STONE (1981), Ona5, line 426, 154-155 is identical with the latter one. 23 Heb 7:2. Note the exegetical use of etymology, quite typical of Armenian exegetical literature. 24 Heb 7:3. 25 Cyril of Alexandria, Glaphyra 104 (transl. Lunn, p. 125) says of Christ, “the holy Virgin was his mother upon earth, and God is his Father in heaven,” but the rest of Cyril’s long discourse on Melchizedek finds no echo in Step‘anos Siwnec‘i (dub), CommGen.

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2.2.10 Այս Մելքեսեդեկ օրինակեցաւ Քրիստոսի բազում կերպիւ, – նախ՝ անուամբն, զի Մելքեսեդեկ4 թագաւոր արդարութեան թարգմանի, որ է ճշմարիտն Քրիստոս, թագաւոր արդարութեան. ըստ այնմ թէ՝ «Դու ես քահանայ յաւիտեան ըստ կարգին Մելքեսեդեկի», – 2.2.11 երկրորդ՝ ասի եւ թագաւոր Սաղիմայ, զի Սաղիմ խաղաղութիւն ասի, որ է նոյն ինքն Քրիստոս ճշմարիտ Մեքեսեդեկ եւ թագաւոր խաղաղութեան, – 2.2.12 երրորդ՝ զի էր Մելքեսեդեկ անհայր եւ անմայր չհամարեալ

յազգ որպէս եւ է Քրիստոս անմայր յերկինս եւ անհայր յերկրի եւ զազգատոհմ նորա, ո՞ պատմեսցէ։

2.2.10 այս] այսպէս եւ

4

Sic!

2.2.11 խաղաղութիւն] om

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– 2.2.13 Fourth, for he26 has neither beginning of days nor completion of life27 — that is, since we do not know and Moses28 did not say. Thus, Christ too (is) a kingdom without beginning and end.29 – 2.2.14 Fifth, for he was priest of the Most High.30 In the same fashion too, Christ by nature has the priesthood from the Father, just as David witnesses, “You are priest forever, according to the order of Melchizedek.”31 – 2.2.15 Sixth, for (his) priesthood is eternal, as David says, “You are a priest (forever).”32 2.2.16 And (his priesthood is) not like Aaron’s, who served for twenty-seven years33 and from that point he stood back, but his resemblance (is) 34 to the Son of God, just as David says, “You are priest forever.”35 – 2.2.17 Seventh, for he was not under the restrictions of the law(s)36 of the Jews, just as Christ loosed the Sabbaths.37 – 2.2.18 Eighth, for he acted as priest to God for the prayers of the heathens: in the same fashion, too, our Lord (did) the same for the world. – 2.2.19 Ninth, for he offered to Abraham a cake of unleavened bread and unmixed wine: in the same way Christ, too, transmitted the same to the Apostles.38 – 2.2.20 Tenth, for he blessed Abraham,39 and our Lord (blessed) Peter.40 – 2.2.21 The eleventh comparison of Melchizedek with Christ, (is) that he tithed Abraham and took his portion of everything, and the Lord (took) the worthy from the whole earth.41 26

That is, Melchizedek. Heb 7:3. What this section says is that neither his birth nor his death is recorded in the Bible. 28 Observe the use of “Moses” to refer to the Pentateuch, just as in 2.2.14 and 15 he uses “David” to refer to Psalms. 29 Luke 1:33. 30 Gen 14:18, Ps 110(109):4, Heb 7:17. 31 Ps 110 (109):4 and Heb 7:17. 32 Ps 110 (109):4 and Heb 7:17. 33 The mention of this number, the source of which is unknown, fits with our author’s general fondness for chronological data. Aaron’s replacement by his son Eleazar is related in Num 20:26. 34 That is, Melchizedek is like … . 35 Ps 110 (109):4 and Heb 7:17. 36 Or: the Law; compare Heb 7:12. 37 Compare Mark 2:27-28, Mat 12:1-12, Luke 6:1-5, and Rom 10:4. 38 That is, in the course of the Last Supper: compare Mt 26:26-27, Mark 14:22-23, and Luke 22:19-20. This idea had been developed earlier by Ełišē in CommGen on 14:1815:14 (XAČ‘IKYAN et al. [2004], 116-117). 39 Gen 14:19. 40 Mat 16:17. 41 Gen 14:20, Heb 7:4-9. 27

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– 2.2.13 չորրորդ՝ զի նորա ոչ սկիզբն աւուրց եւ ոչ կատարած կենաց այն է, զի մեք ոչ գիտեմք եւ Մովսէս ոչ ասաց։ Այսպէս եւ Քրիստոս անսկիզբն եւ անվախճան թագաւորութիւն, – 2.2.14 հինգերորդ՝ զի նա քահանայ Բարձրելոյն եղեւ / fol. 342r / նոյնպէս եւ Քրիստոս բնութեամբ ի Հօրէ ունի զքահանայութիւն, որպէս եւ Դաւիթ վկայէ, «Դու ես քահանայ յաւիտեան ըստ կարգին Մելքեսեդեկի». – 2.2.15 վեցերորդ՝ զի մշտընջենաւոր է քահանայութիւն որպէս ասէ Դաւիթ, «դու ես քահանայ», 2.2.16 եւ ոչ որպէս զԱհարոնին որ ԻԷ. (27) ամ պաշտիւր եւ անտի յետս կայր։ Այլ նորայն նմանութիւն որդոյն Աստուծոյ որպէս ասէ Դաւիթ, «դու ես քահանայ յաւիտեան». – 2.2.17 եւթներորդն՝ զի նա ոչ էր ընդ խտրութեան օրինացն հրէից որպէս եւ Քրիստոս զշաբաթսն լուծանէր. – 2.2.18 ութերորդ՝ զի նա զաղօթս հեթանոսաց՝ քահանագործէր Աստուծոյ. նոյնպէս եւ Տէր մեր յաշխարհի. – 2.2.19 իններորդ՝ զի նա հաց բաղարճ եւ գինի անապակ մատոյց Աբրահամու, նոյնպէս եւ Քրիստոս զնոյն աւանդեաց առաքելոցն. – 2.2.20 տասներորդ՝ զի նա աւրհնեաց զԱբրահամ եւ Տէր մեր՝ զՊետրոս. – 2.2.21 տասնումեկերորդ համեմատութիւն Մելքիսետեկի ընդ Քրիոստի, զի նա տասանորդեաց զԱբրահամ եւ առ յամենայնէ իւր մասն, եւ Տէր յամենայն աշխարհէ զարժանաւորս։

2.2.13 անսկիզբն] անսկիզն : corrupt 2.2.15 է] + նորա նմանութիւն] ի նմանութիւն 2.2.17 Քրիստոս] + որ 2.2.18 յաշխարհի] աշխարհի 2.2.21 Տէր] +

մեր

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– 2.2.22 Twelfth, for he offered the cake of unleavened bread and unmixed wine to Abraham near Golgotha:42 and our Lord in the upper chamber (offered) the same mystery43 to the holy Apostles nearby, and there he was sacrificed upon the cross.44 Explanation Question & Answer: enumerated 2.2.23 And why did Abraham return the captivity of the Sodomites? For four reasons: – 2.2.24 First, so that the care of the saints for the common people should be evident, according to the likeness of God. – 2.2.25 On account of Lot, who was Abraham’s nephew and dwelt in Sodom. – So that they should not go elsewhere and teach others the evil deeds.45 – 2.2.26 Fourth, because punishment was destined to come, and it was due to them, just as to a46 poisonous insect, to burn in their body.47 Narrative 2.2.27 And the Lord rained fire and brimstone on Sodom.48 Explanation: Question & Answer: enumerated Why did the Lord smite them with fire and not with any other sort of punishment?49 – 2.2.28 First, since they transgressed the boundary (or: rule) set up by God, that males were to marry females. And they (did) not (act) thus, but males had intercourse with males.50 2.2.29 For that reason He changed the 42 That Melchizedek offered Abraham the bread and wine on Golgotha is stated in STONE (2012B), Text no. 7, §13-14, 99-100. 43 That is: the Eucharist. See Mat 26:26-27, Mark 14:22-23, and Luke 22:17-19. 44 For Christ as a sacrifice see, for example, Heb 10:12-14. 45 That is, they should not go elsewhere to seek to recover the booty, and so spread evil in the world. 46 Literally: this. 47 The word բնութիւն “nature” often has the meaning “body.” 48 The source is Gen 19:24 and the theme is taken up in Ps 11:6, Luke 17:29 and cf. Deut 29:23 (22). This brief citation resembles a lemma in a phrase by phrase commentary, but it is quite isolated and constitutes a Narrative section. 49 Observe the Question and Answer form employed here. 50 See Gen 19:5, Lev 18:22, 20:13, 1 Cor 6:9, and Rom 1:27.

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– 2.2.22 ԺԲ. (12) զի զհացն բաղարճ եւ զգինին անապակ մերձ Գողգոթայի մատոյց զնա Աբրահամու եւ Տէր մեր զնոյն խորհուրդն վերատունն աշակերտացն սրբոց առընթեր եւ անդ պատարագեցաւ ի վերայ խաչին։ 2.2.23 Եւ թէ վասն է՞ր դարձոյց Աբրահամ գերութիւնն սոդոմայեցւոց. վասն Դ. (4) պատճառի. – 2.2.24 նախ՝ զի երեւի խնամ սրբոցն ի վերայ հասարակաց ըստ նմանութեանն Աստուծոյ. – 2.2.25 վասն Ղովտայ որ եղբօր որդի էր Աբրահամու եւ ի Սոդոմ բնակէր. – զի մի գնասցեն այլ ուր եւ զչար գործս իւրեանց այլոց ուսուցանեն. – 2.2.26 չորրորդ՝ զի հանդերձեալ էր գալ պատիժն եւ պարտ էր նոցա որպէս զթիւնաւոր ճըճիս այրել ի բունս իւրեանց. 2.2.27 եւ Տէր տեղեաց ի Սոդոմ հուր եւ ծըծումն. վասն է՞ր հրով եւ ոչ այլ ազգ պատուհասիւ եհայր5 զնոսա Տէր, – 2.2.28 նախ՝ զի զեդեալ սահմանն Աստուծոյ անցին, որ արուք ընդ էգսն ամուսնանային եւ նոքա ոչ այնպէս, այլ արուք ընդ արուսն խառնակէին։ 2.2.29 Վասն այնորիկ զբնական օրէնս ամպոց եւ օդոց

2.2.22 առընթեր] + Գողգոթայի

5

For եհար.

2.2.27 եհայր] եհար

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natural laws of clouds and air, insomuch as he changed the rain from dew51 into fire. And he destroyed them with fiery rain.52 – 2.2.30 Second, because he was going to punish all their possessions with them. 2.2.31 And no other affliction53 could punish them as rigorously as fire, which reduced stone and wood54 and beasts and all their possessions together, to nothing. – 2.2.32 Third, since in the same way as (when) they burn harmful insects in their dwelling, other insects who receive the smell of burning are also killed.55 2.2.33 Thus too, He burnt them with fire; for whoever stinks56 with the smell of the same vain and impure desires will be killed, (after) having been rebuked (and) shamed fearfully and greatly in public; and he is punished more than Satan. – 2.2.34 Fourth, because they followed the strange desires, that is that males wished to carry out the female’s act. On account of this, also by turning the fire which runs about on high downwards,57 he burnt them. – 2.2.35 Fifth, and everybody who is polluted by the same sin, in the future will be burnt by the same fire.58 – 2.2.36 Sixth, also because they considered fiery things, they were burnt with fire.59

51

The text views the rain and dew as being the same and says that God changed the rain into fire, by which action he transgressed the natural law, in order to punish the Sodomites just as they had transgressed the natural law in their sinning. The expression “natural law” here means “the customary action of nature.” On this term as used in Hellenistic antiquity, see KOESTER (1968). It has had, of course, a substantial history. 52 2 Sam 22:13 and Ps 18:13. 53 Literally: blow, plague. 54 It is possible that “stone and wood” also evokes a reference to idols, as in Deut 4:28, 2 Ki 19:18, Isa 37:19, Ezek 20:32, Dan 5:4, et al. 55 The same imagery of harmful insects being burnt is found in 2.2.26, above. [Perhaps compare with Philo, QGen 4.42: “For it is proper not only to kill venomous creatures but also to destroy and lay waste their holes and caves, in which it may happen that there remains one that has not been destroyed.” Cf. also QGen 4.51. Sh.Efrati]. 56 Or: smell of. 57 Fire was associated with the heavenly vault. [See also Philo, QGen 4.51: “For sulphur and fire are light by nature, and for this reason they are borne aloft, but the innovation of the curse changed their movement into the opposite one, from up (to down).” Sh. Efrati.] 58 That is, the fire that punished Sodom is also the eschatological fire that will burn up the wicked. See also Isa 66:24. 59 It is not clear what this refers to.

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որ զանձրեւ ցօղէ ի հուր փոխարկեաց։ Եւ հրեղէն անձրեւօք զնոսա սատակեաց։ – 2.2.30 երկրորդ՝ զի զամենայն ինչս նոցա նոքօք պատուհասելոց էր։ 2.2.31 Եւ այլ հարուած ոչ կարէր այնպէս խստագոյն տանջել զնոսա որպէս զհուրն որ զքար եւ զփայտ եւ զանասունս եւ զամենայն ինչս նոցա առ հասարակ ծախեաց։ – 2.2.32 երրորդ՝ զի զոր օրինակ որ զվնասակար ճըճիս ի բոյնս / fol. 342v / այրեն եւ այլ ճըճիք որք զայրելոյն առնուն զհոտն սատակին։ 2.2.33 Այսպէս եւ զնոսա այրեաց հրով, զի որ ոք ի նոյն զազիր եւ գարշ ցանկութեանցն հոտ հոտոտայ իբրեւ զնոսա սատակեսցի6 եւ ահեղ եւ մեծ հրապարակին յանդիմանեալ խայտառակի եւ քան զսատանայ7 առաւել տանջի։ – 2.2.34 չորրորդ՝ զի օտար ցանկութեանցն հետեւեցան այսինքն զի արուքն ցանկային զգործս իգացն կատարել։ Վասն այսորիկ եւ հուրն որ վեր ընթացէ ի վայր դառնալով այրեաց զնոսա։ – 2.2.35 հինգերորդ՝ եւ ամենայն ոք որ նոյն մեղօքն ախտանայ ի հանդերձեալն նոյն հրով այրելոց է։ – 2.2.36 վեցերորդ՝ եւ զի հրեղէնսն մտաբերեցին հրով այրեցան։

2.2.32 բոյնս] բոյնսն 2.2.33 որ ոք] որք 2.2.34 իգացն] ի բաց : corrupt

6 7

ահեղ] յահեղ խայտարկին] ն erased

Probably this middle-passive should be active, and so I translate. Surmounted by three horizontal dots.

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M.E. STONE

Narrative 2.2.37 And in Isaac’s ninety-seventh year,60 Sarah died at the age of one hundred and twenty-five.61 And Abraham bought the cave from the Hittites,62 the sons of Hamor63 for four hundred silver staters and there he buried Sarah; and the cave was double within. 2.2.38 Then Lot who, with his daughters, had been saved from the fire climbed a mountain and there he did inconceivably evil things, although the divine book does not defame him.64 For he drank wine and was with his two daughters. 2.2.39 The one gave birth,65 and she called the boy Amon, that is “son of my nation.” And the other gave birth, and she named the boy Moab, that is, “son of my father.”66 Explanation: Narrative 2.2.40 And the daughters did that damage, and not that they were throbbing with desire for sin, but they thought that this world had passed away like (in)67 the Flood. 2.2.41 For they had heard that this world was going to pass away 60 According to STONE (2012B), no. 4, §24, 69 Sarah died in Isaac’s fortieth year. [Sh. Efrati suggests that the number “97” (ՂԷ), which is rather odd in this context, might be a miswriting of “37” (ԼԷ). See 2.1.117 above and note 262 (Part 2.2) there.] 61 The Bible has one hundred and twenty-seven in Gen 23:2. This is the common variant 5/7 with the Armenian ե/է : see STONE – HILLEL, “Index,” no. 222 and Part 2.2 n. 1 and Part 2.2 n. 6 above. 62 The story is related in Gen 23:3-16. The following incident of the daughters of Lot is probably introduced here through the association of the Cave of Machpelah with the cave in Gen 19:30. The writer is puzzled that Lot is not blamed more roundly for the incest, though according to the Bible it is the daughters who, under a misapprehension, deliberately got him drunk in order to beget children: See Gen 19:31-35. The sharp comment here is blunted by the narrative in 2.2.41. 63 For the confusion between Hamor and Ephron, see “Introduction” above, pp. 14-15. In Philo’s QGen 4.79, like in Genesis, Ephron is called a Hittite. 64 In the Bible the blame is placed squarely on Lot’s daughters, with the mitigating circumstances expounded in Gen 19:32. These circumstances are set forth by Step‘anos Siwnec‘i (dub) in the following sections 2.2.40-2.2.42. This issue is also discussed by HARL (1986), 183. 65 According to Gen 19:37-38 the first daughter bore “Moab” the ancestor of the Moabites and the second, “Ben-Ammi” who was father of the Ammonites. Here the order is reversed, and Amon is mentioned before Moab. 66 These two etymologies are derived from the Onomastica Sacra literature. In Ona 1 (WUTZ [1915], 852-853) we find Ամմովն. ժողովուրդ նոցա կամ որդի ազգի “their people or son of family.” Ona V has “his people” and “from father” (STONE [1981], 120121) and Մովաբ։ ի հաւրէ իմմէ “Movab. from my father” (WUTZ [1915], 912-913 and STONE [1981], 144-145). Also observe that this is another example of an exegetical use of name etymologies, so favoured by our author. 67 Literally, “according to.”

PART 2.2

87

2.2.37 Ի ՂԷ. (97) ամին Իսահակայ մեռաւ Սարայ ՃԻԵ. (125) ամաց։ Եւ Աբրահամ գնեաց զայրն ի քետացոց յորդոց Եմովրայ ԴՃ. (400) սատեր արծաթոյ եւ անդ թաղեաց զՍառայ. եւ էր այրն կրկին ի ներս. 2.2.38 Իսկ Ղովտ որ զերծաւ ի հրոյն դստերօքն ել ի լեառն եւ անդ զանհուն չարիս գործեաց, թէպէտ եւ ոչ բամբասէ զնա գիրք աստուածային զի էարբ գինի եւ եղեւ ընդ Բ. (2) դստերացն։ 2.2.39 Մինն ծնաւ եւ կոչեաց զանուն տղային Ամոն այսինքն որդի իմոյ եւ միւսն ծնաւ եւ եդ զանուն տղային Մովափ այս է՝ որդի հօր իմոյ։ 2.2.40 Եւ զվնասն զայն դստերքն արարին եւ ոչ թէ մեղաց ցանկութեամբ տրփացան այլ կարծեցին թէ աշխարհս անցաւ ըստ ջրհեղեղին. 2.2.41 Զի լուեալ էին թէ աշխարհս անցանելոց է ջրով եւ հրով

2.2.38 այրն] + այն

2.2.39 որդի ] A որդի B տղային2°] մանկանն

88

M.E. STONE

through water and through fire.68 Since they had heard of the passing of this world through water, and (since) they saw the fire of Sodom with their (own) eyes, they knew69 that all this world had passed away. 2.2.42 They found a stratagem for (re)building this earth and they gave Lot wine to drink and caused him to pass out, and entered him (and) conceived from him.70 Explanation: Question & Answer 2.2.43 And whence came the wine?71 They took a vessel with them from (their) house or salt meat.72 The wine had (been) devised, which they were fermenting and drinking. Narrative 2.2.44 And Lot’s wife turned back on the way and became a pillar of salt, a witness to God’s miracles.73 Explanation And when the abominable Arabian desert became visible and the previous destruction74 that had reached75 there, to the place where Lot’s wife 68 The idea of the two floods, one of water and one of fire, is widespread in Armenian writing and goes back to earlier Jewish belief, presumably transmitted to the Armenians through Syriac or Greek intermediaries. See, for example, Adam, His Sons and Grandsons, §41-44 and see Vita Adae 49:3, OTP, 2.826, and Josephus, AJ 1:70. [The same explanation (flood of fire) is offered by Ephrem, GenComm 16:8 (MATHEWS – AMAR [1994], 162). See also Mathews’ references in Arm. ps.-Ephrem, GenComm, 103 n. 41. Sh. Efrati] 69 գիտացին “knew,” meaning “presumed” here. 70 This narrative resembles and enriches the story in Gen 19:30-38. The point is similar, and the retelling at this juncture is much more lenient towards Lot than is 2.2.38 above. 71 Observe the Question and Answer form of this section. 72 Apparently, the text implies that the vessel into which they put the wine to ferment had originally held salted or dried meat, thus explaining how they made the wine. However, the text is not quite clear. 73 Note another lemma-length Narrative. The transformation of Lot’s wife to a pillar of salt has already been discussed in sections 2.1.94-96. In the Bible, this incident precedes the story of the daughters of Lot, see Gen 19:26 and compare Wisd 10:7. The pillar of salt, but not the story of the daughters of Lot nor the pillar’s prophesying, is to be found in STONE (2012B), no. 6, §23, 93. Moreover, as if by association, the author then adds the question in 2.2.46 about the reason for Lot’s residence in Sodom. That, in turn, provides a link for the introduction of the story of Abraham’s brother, Haran, which is rooted in Gen 11:28. This sort of associative ordering of incidents that are out of their biblical order, may also be observed in the section about Noah in Part 2.1. The commentator has added a pious coda at the end of this narrative section. 74 That is, of the road from Sodom and Gomorra. The Arabian desert is connected with the demonic world strikingly in Test. Sol. chapter 22; demons are often associated with deserts: see Sect 2.2 n. 77 below. 75 Literally: came arrived. This is an instance of a favoured Armenian construction, hendiadis.

PART 2.2

89

զի ջրով անցանելն աշխարհիս լուեալ էին եւ զհուրն Սոդոմայ աչօք տեսին եւ գիտացին թէ աշխարհս ամենայն անցաւ։ 2.2.42 վասն աշխարհիս շինութեան հնարեցան եւ արբուցին Ղովտայ գինի եւ ուշաթափեցին զնա եւ մտին առ նա յղացան ի նմանէ։ 2.2.43 Եւ թէ ուստի՞ էր գինին. առին աման ընդ ինքեանս ի տանէն եւ կամ ապուխտ էր հնարած զգինին զոր տրորէին եւ ըմպէին։ 2.2.44 Եւ կինն Ղովտայ ի ճանապարհին յետս դարձաւ եւ եղեւ արձան աղի, վկայ սքանչելեացն Աստուծոյ։ Եւ երեւել պղծոյն անապատի արաբացոյն եւ առաջին կորստեան որ եկն եհաս անդ ի տեղին ուր կինն Ղովտայ եղեւ արձան աղի եւ տեղին

2.2.42 աշխարհիս շինութեան] ‫׿‬ 2.2.43 ուստի] ուտի : corrupt perhaps preferable 2.2.44* երեւել] յերեւել եւ3°] om

աման] ամանով :

90

M.E. STONE

became a pillar of salt.76 And the place was full of demons.77 2.2.45 She spoke and said that Mohammed would become strong and that he would rule over the whole world.78 Explanation: Question & Answer Form 2.2.46 And why did Lot live in Sodom?79 2.2.47 Lot was the son of Haran (person),80 Abraham’s brother, who died in Haran (city) when he came there from the Chaldeans.81 For Terah, Abraham’s father, built a pagan temple, and set up an idol (in it) so that he and all his house might worship (it).82 2.2.48 And Abraham kindled a fire so that the pagan temple might be burnt and Haran went to extinguish the fire and, falling in, he was burned up before his father Terah.83 2.2.49 And (this was) also because Haran arranged the birth of the mule, on account of which he was punished.84 76

This incident has already been related, see 2.1.94-95 above. Demons were commonly thought to inhabit deserts. See, for example, Isa 34:14 and Test. Sol. 22-25 — the latter for demons in the Arabian desert. See further RILEY (1995), 235-240; see also JANOWSKY (1995). 78 This quite exceptional, contemporary reference involves a notable integration of an exegesis of Genesis and an aggiornamento of the event related. The “Arabian desert” is, of course, not the location of Sodom and Gomorra, but “Arabian” here, in an ethnonymic form, simply witnesses to the author’s lack of local geographic precision. The oracular speech by the pillar of salt that was Lot’s wife is a most unusual feature. 79 Observe the Question and Answer form in the text here. This incident is displaced from its position in the biblical narrative. See Part 2.2 n. 73, where the structure of this section of CommGen is considered. 80 In Armenian, this name is usually spelt as in the text here, Aṙan, not Haran. I have used the conventional English spelling. 81 That is, from Ur of the Chaldees as described in Gen 11:32. The same point is made in STONE (2012B), Text no. 4, §1. 64 and there, too, Haran’s death is recorded, together with the miscegenation in the engendering of the mule; see also ibid., Texts no. 6, §2, 89; no. 10, §9, 126; no. 12, §10-11, 194-195; and cf. no. 14, §6, 210. 82 There are many traditions that connect Terah with idolatry. His building an idolatrous temple is one: see the sources cited in the preceding note. Another is that Terah was a maker of idols, which is part of one of the stories of Abraham’s discovery of God: see Stone, (forthcoming 2). See also George Syncellus (ADLER – TUFFIN [2002], 132-133, cf. 112). 83 This tradition occurs in Jubilees 12:12-14, but without the miscegenation of the mule. Both traditions occur together in STONE (2012B), Text 2, §6, 43-44. The stress is on the death of Haran taking place while his father Terah is still alive and that derives from Gen 11:28: see STONE (2012B), 43 and further ibid., 65, 89, 126, and 194. See also Palaea 26:7-12 (MOTP, 610), Ephrem Syrus, Comm Gen, Jacob of Edessa Scholion 2 (PHILLIPS [1864], 4-5). Yet further concerning this, see ADLER (1989), 198-200. 84 Both reasons for Haran’s early death occur in other stories of Abraham: see STONE (2012B), Texts no. 2, §6, 43; no. 4, §6, 65; and no. 14, §6 210 (only the fire) and STONE (forthcoming 2), Text no. 4, §10: see also GINZBERG, (1909-1938), Vol. 5, 218 n52. There is no biblical prohibition of the begetting of the mule although it is the offspring of two 77

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լցեալ էր դիւօք. 2.2.45 խօսեցաւ եւ ասաց / fol. 343r / զզօրանալն Մահմետի եւ զտիրելն աշխարհի ամենայնի։ 2.2.46 Եւ թէ վասն է՞ր բնակէր Ղովտ ի Սոդոմ. 2.2.47 Ղովտ որդի էր Առանայ եղբօրն Աբրահամու որ մեռաւ ի Խառան ի գալն անդ ի քաղդէացւոց։ Զի շինեաց մեհեան Թարայ հայրն Աբրահամու եւ կանգնեաց կուռս զի պաշտեսցէ ինքն եւ ամենայն տուն իւր։ 2.2.48 Եւ Աբրահամ վառեաց հուր զի այրեսցի մեհեանն, եւ Առան գնաց շիջուցանել զհուրն եւ անկեալ ի ներս այրեցաւ առաջի հօր իւրոյ Թարայի։ 2.2.49 Եւ զի ծնունդ ջորոյն Առան արար, վասն որոյ պատուհասեցաւ։

2.2.48 այրեսցի մեհեանն] այրեսցէ զմեհեանն Առան արար] ‫׿‬

հօր] following ն erased A, հօրն B

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Narrative Conclusion to this Incident 2.2.50 And Lot remained with Abraham, who protected him carefully, and nurtured him with compassion, like his own son.85 2.2.51 And when Lot’s flocks and sheep multiplied, he separated himself from Abraham and lived in Sodom.86 And day by day, his pure soul was tortured by their lawless ways.87 Narrative 2.2.5288 And after Sarah’s death, Abraham spoke with the steward of his house, whose name was Eliazar,89 2.2.53 “Put your hand under my thigh and swear to me not to bring a wife for my son Isaac from the foreign people of the Canaanites. Rather, bring a wife for my son Isaac from my family and blood (relatives).”90 Explanation, Question & Answer: enumerated 2.2.54 And why does he give the oath on the thighs?91 For two reasons: 2.2.55 – First, since it is the entry and gateway of the blessing of seed. – Second, since the sign of a person’s health is in the thighs, as certain great ones92 say, “By your sun and your head, may these matters eventuate.”93 different sorts of animals, a horse and a donkey. This tradition, however, is firmly established in the Armenian apocrypha: see also the preceding note. 85 The latter part of this section is an embroidery. 86 Lot’s settling in Sodom is related in Gen 13:12 and see the passage 13:5-12. On the order of events, see note 73, above. 87 The author often tacks a phrase onto the end of the narrative sections, in which he responds to the events related: see “Introduction,” p. 9. That is also the case here. 88 The narrative passage which commences here is rather long, extending down to 2.2.75. 89 Ełiazar in Armenian: see Gen 15:2. This is a confusion of two similar names, see Part 2.2 n. 94 below. However, the biblical account of the incident referred to here simply says “the servant” and he is not identified with the Eliezer of chap. 15, etc.: see Gen 24:2-4 where this matter is related. The identification of the unnamed servant as Eliezer is widespread: see HARL (1986), 199. [So also Isho’dad of Merv, GenComm 24:2 (p. 176) reports that “others” identify Abraham’s servant with Eliezer the Damascene. This is also assumed by Arm. ps.-Ephrem, GenComm 7 (MATHEWS [1998], 111). This identification is quite common in Rabbinic literature as well; see GINZBERG, (1909-1938), Vol. 5, 259 n. 276: Sh. Efrati]. 90 See Gen 24:2-4. 91 See also 2.116. The author says that means the genitalia. See also the exegesis of Philo, QGen 4.86 and of Eusebius of Emesa on this passage (134-135). Abraham swore, Eusebius says, by his circumcision. 92 The source that is being cited named “certain great ones” is unknown to me. 93 In this gnomic saying it seems that the sun is taken as a euphemism for the genitals. The import of the saying is that the oath is by the two most crucial body parts, the genitals and the head.

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2.2.50 Եւ մնաց Ղովտ ընդ Աբրահամու զոր խնամով պահէր զնա եւ գթով սնուցանէր իբրեւ զիւր որդի։ 2.2.51 ի բազմանալն խաշանց եւ ոչխարացն Ղովտայ բաժանեցաւ յԱբրահամու եւ ի Սոդոմ բնակէր եւ օր ըստ օրէ զիւր սուրբ հոգին նոցա անօրէն գնացիւքն տանջէր։ 2.2.52 Եւ յետ մահուանն Սառայի ասաց Աբրահամ ընդ տանուտէր տան իւրոյ, որոյ անունն էր Եղիազար. 2.2.53 «Դիր զձեռն քո ընդ երանաւ իմով եւ երդուիր ինձ ոչ ածել կին Իսահակայ որդոյ իմոյ յօտար ազգէ քանանացւոց այլ յազգէն իմմէ եւ յարենէ ած կին որդոյ իմոյ Իսահակայ»։ 2.2.54 Եւ թէ վասն է՞ր զերդումն ի յերանսն տայ. վասն Բ. (2) պատճառի, – 2.2.55 նախ՝ զի մուտ է եւ դուռն աւրհնութեան զաւակին։ – Երկրորդ՝ զի նշանակ առողջութեան մարդոյն յերանսն է որպէս ասեն մեծաց ոմանց թէ, «քո արեւդ եւ քո գլուխտ որ այս բանս էնցէ»։

2.2.52 տան] տանն

անունն] անուն

2.2.53 երանաւ] B°, իրանաւ AB*

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Narrative: Incident 1 2.2.56 And Łazar94 going forth, he loaded ten95 camels with gifts and a bridal robe96 and went in search of Rebecca97 in Mesopotamia of the Syrians. 2.2.57 98 And he arrived 99 at Haran, at the house of Bathuel the Syrian. And when he drew near to Bathuel’s door, Rebecca ascended from the spring, with a water vessel in (her) hand. 2.2.58 Ełiazar requested the water of Rebecca, and she gave (it) to him: he took it and drank. 2.2.59 And bringing out the bride-price and a ring-bracelet, and a golden drachma, by those he signalled100 Rebecca as a bride for Isaac, 2.2.60 just as God sent the arch101 Gabriel with the good news of the greeting.102 He said that the Holy Virgin Mary had been signalled as the bride of the heavenly bridegroom at the spring of Nazareth.103 94 The text reads Łazar, Armenian Ղազար, an Armenian hypochoristicon for Ełiazar. On the falling together of Eleazar (Ełiazar) and Eliezer in Armenian, see AČAṘYAN, HAB 2.107-108. The Bible has “servant”: Gen 24:10 relates this incident. 95 Philo, QGen 4.92 takes up once more the idea of ten as a perfect number. See 2.1.90 above and note there, 96 Gen 24:10. The bridal robes are an apocryphal embroidery, as is the addition of the following phrase. On the incident at the well being an “engagement” or affiancing, see HARL (1986), 199 and the sources cited there. 97 The mention of Rebecca as this point is anachronistic. Observe that in CommGen’s retelling of the story here, Eliezer’s prayer to God, as also the element of the test that Rebecca passed (Gen 24:14), are omitted. Here Ełiazar (an Armenian confusion of Eliezer) knows in advance about Rebecca and immediately on encountering her, he puts the markers of affiancing upon her. Various Christian interpretations of Rebecca are presented by HARL (1986), 199. 98 Here the Narrative is an embroidery of the biblical text with many elements added and it concludes with this glossed, author’s comment. 99 Literally: having come, he arrived. A case of hendiadis, which is a stylistic feature of Ancient Armenian and cultivated by Step‘anos Siwnec‘i (dub): see Part 1, n. 209; Part 2.1 n. 222, and Part 2.2 n. 75 above. The story related in Gen 24:11-32 is manipulated here so as to produce a scene that prefigures the iconography of the Annunciation to the Virgin. This direction of influence, from iconography to text, is unusual and rarely demonstrable, while adapting iconography to the details of apocryphal tales is more common: see NIRA STONE (2019), 89-104. That it is this typology that is at work in the description of this incident is made explicit in STONE (2012B), Text no. 6, §5, 90 and compare 2.2.60 below. 100 Or marked; that is, the affiancing of. This is an elaboration of Genesis, which simply relates as follows: “When the camels had finished drinking, the man took a gold nosering weighing a half shekel, and two bracelets for her arms weighing ten gold shekels” (Gen 24:22). Our text’s interpretation of this gift, which it says included both a gold drachma and “the bride-price,” is doubtlessly determined by custom familiar to the author. This is already hinted at by the embroidery in 2.2.56. 101 Clearly, there is a corruption here, and պետն “the leader” is actually the second part of պետն “the arch.” Gabriel is, indeed, one of the archangels: see note 207 above. 102 I.e., that Christ was in her womb, see Luke 1:28-33. See STONE N. (2019), 91-99. 103 The author has, interestingly, omitted the scene with the water and the camels described in Gen 24:17-20, with the result that that the annunciation to Rebecca even further

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2.2.56 Եւ ելեալ ազար եբարձ տասն ուղտ պարգեւս եւ խըլայ8 հարսին եւ գնաց խնդիր Ռաբեկայ ի միջագետս ասորոց։ 2.2.57 Եւ

եկեալ եհաս ի Խառան ի տունն Բաթւէլի ասորոյ եւ ի մերձենալն նորա առ դուռն Բաթւէլի ել Հռաբեկ յաղբերէն ունելով ի ձեռինն ջուր ամանով, 2.2.58 զոր խնդրեաց Եղիազար զջուրն ի Հռաբեկայ եւ նա ետ նմա, զոր առեալ էարբ։ 2.2.59 Եւ հանեալ գինդ եւ մատանի ապրընջան եւ ոսկի դեկան եւ այնու նշանեաց զՀռաբեկ հարսն Իսահակայ9 2.2.60 որպէս պետն Գաբրիէլ Աստուած առաքեաց10 աւետօք ողջունին նշանեալ խօսեցաւ զսուրբ կոյս Մարիամ հարսն երկնաւոր փեսային յաղբեւրն Նազարեթայ։

2.2.56 ազար] B°, Ղազար AB* 2.2.57 յաղբերէն] յաղբեւրէն 2.2.59 այնու] յ above line B° 2.2.60 պետն ed պետն AB առաքեաց] A°, առաք A*B կոյս] կոյսն

ը above line, s.m. ի above line, s.m. 10 եաց above line, p.m. 8 9

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2.2.61104 And Rebecca went to the house of her father, Bathuel son of Nahor, Abraham’s brother.105 2.2.62 And they — her father, her mother, and her brother Laban — saw the girl adorned with signs,106 and they said to her, «What is this sign of marriage on your person?”107 2.2.63 And she said, «A man with ten camels and servants happened (to be) at the spring (and) he gave me this. And, behold, he is standing outside108 and wishes to come into this our house.”109 2.2.64 Then Bathuel said to his son, Laban, “Arise, go out at once and see that man and have him alight (from the camel).” And going forth, they saw Ełiazar and recognized him.110 2.2.65 And having brought him gladly into the house, they enquired about Abraham’s well-being and that of his house, and he told them of Abraham’s good deed(s).111 When they heard this, they were very glad.112 2.2.66 And bringing a table with bread (a meal),113 they put it before Łazar, and he did not eat, but said to them, “If that for which I came is accomplished, I will eat bread; but if not, I will not eat of this bread (meal).”114 2.2.67 And they said, “What is your wish?” And he said, “I wish to take Rebecca as a bride for my master’s son, Isaac. For my master, Abraham dispatched me on oath to you to bring a bride for his son from this house.” 2.2.68 And they said, “Your master’s command is good and your coming is good.115 But let us ask the maiden what she says.” And when they asked Rebecca, she said, “I will go.”116 2.2.69 And then Ełiazar was resembles the Annunciation to the Virgin, often painted with the Virgin going to a well and the door of her house visible behind her. See note 99 above on this procedure. 104 The author completes the narrative of Ełiazar’s successful execution of his mission in 2.2.74. The scene here is more elaborate than in the Bible. Our document contains no remarks on, or questions posed about this incident. 105 Gen 24:28. 106 This means “signs of affiancing.” This is how the word is used in the previous paragraph, where the cognate verb is translated “signal.” 107 A dittography of this phrase occurs in the manuscript. It is marked in our text here with curly brackets and is not translated. 108 Or, perhaps: at the door/gate. 109 Gen 24:30. In Genesis, Eliezer is waiting at the spring and not at the door of the house: see Part 2.2 n. 103 above. 110 Apparently, as being the man concerning whom Rebecca spoke and as Abraham’s servant. 111 Perhaps not just his good action (բարի գործն), but also his wealth: see Gen 24:35. 112 Most of this section is embroidery, the biblical narrative being much shorter. 113 “Bread” epitomizes food or meal, just as “table” can imply a banquet. 114 Eliezar’s conditional willingness to eat is featured in Gen 24:33. Gen 24 reports a subsequent long address by Eliezer that is omitted here. 115 That is: you are welcome. 116 See Gen 25:58. According to Gen 25:50-58, Rebecca is asked about her willingness only after Laban and Bethuel have already agreed to the marriage but are delaying its execution.

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2.2.61 Եւ գնացեալ / fol. 343v / Հռաբեկ ի տուն հօր իւրոյ Բաթւէլի որդոյ Նաքովրայ, եբօրն11 Աբրահամու. 2.2.62 եւ տեսին զաղչիկն12 զարդարեալ նշանօք հայրն եւ մայրն եւ եղբայրն Լաբան եւ ասեն ցնա, «Զի՞նչ է այդ նշան հարսնութեան յանձին քում»։ {Եւ նա ասաց, «Զի՞նչ է նշան հարսանեաց յանձին քում»։}13 2.2.63 Եւ նա ասաց, «Այր մի, Ժ. (10) ուղտօք եւ ծառայիւք հանդիպեալ յաղբեւրն եւ ետ ինձ զայս եւ ահա ի դուրս կայ եւ կամի գալ ի տունս մեր»։ 2.2.64 Յայնժամ ասէ Բաթւէլ ցԼաբան որդին իւր. «Արիք ելէք վաղվաղակի եւ տեսէք զայրն զայն եւ իջուցէք զնա». եւ ելեալ տեսին զԵղիազար եւ ծանեան զնա. 2.2.65 եւ տարեալ ուրախութեամբ ի տունն հարցանէին զողջնէն Աբրահամու եւ զտան նորա. եւ նա պատմեաց նոցա զբարի գործն Աբրահամու, զոր լուեալ ուրախացան յոյժ։ 2.2.66 Եւ ածեալ սեղան հաց եդին առաջի Ղազարու եւ ոչ եկեր այլ ասէ ցնոսա թէ, «յոր եկեալ եմ կատարի կերայց հաց, ապա թէ ոչ, ոչ կերայց ի հացէ այտի»։ 2.2.67 Եւ նոքա ասեն, «Զի՞նչ են կամք ձեր», եւ նա ասաց, «Կամիմ զի տարայց զՀռաբեկ հարսն տեառն իմոյ որդոյն Իսահակայ զի տէրն իմ Աբրահամ երդմամբ14 առաքեաց զիս առ ձեզ, ի տանէս յայսմանէ տանել կին որդոյ նորա»։ 2.2.68 Եւ նոքա ասեն, «Բարի է հրամանք15 տեառն քո եւ բարի է գալն քո բայց հարցուք զաղջիկն թէ զինչ ասէ նա»։ Եւ հարցեալ ի Հռաբեկ ասաց թէ «գնամ»։ 2.2.69 Եւ ապա

2.2.62 աղջիկ] B, աղչիկ A Նշանօք] նշանօքն 2.2.61 եբօրն] B եղբօրն A 2.2.66 ոչ] om B*, above line B° յոր] յոյ՞ր 2.2.65 զողջնէն] A, զողջունէն B 2.2.67 զհռաբեկ] erased word follows որդոյն] AB°, որդ B*, ոյն above line B°

Dittography of ղ at the end of a line. That is, աղջիկ “girl.” 13 This is a corrupt dittography. In it, the word հարսնութեանց is a plural. The dittographic text is not translated. 14 մ1° above line, s.m. 15 The plur. ending -ք is strange in the subject of a sing. verb. The mediaeval uses of the pluralising -ք are in need of further clarification. 11 12

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happy and he ate the meal117 and opening his baggage, he distributed the gifts.118 2.2.70 And taking Rebecca, he set forth and went119 and reached the place.120 And Abraham had supplicated God for success, as indeed happened.121 2.2.71 And Isaac went forth to meet the speedy coming of his bride.122 And when they drew close, Rebecca raised up her eyes and saw Isaac, who was elaxing in the field.123 2. 2.72 And she asked Ełiazar, “Who is that man?” And he said, “He is my lord Isaac, your husband.” When Rebecca heard (this) and learned that he was Isaac, she hid her face.124 2.2.73 And they went and reached the house. When Abraham saw this, he was very happy. 2.2.74 And he made Isaac’s wedding in the fortieth year of his (Isaac’s) life.125 2.2.75 And, taking his wife, Isaac entered his mother Sarah’s house.126 Narrative: Incident 2 2.2.76 Then Abraham, in the one hundred and forty-first year of his life, married a Hittite woman,127 Kendura128 and Abraham had six sons from her, and129 some of them went forth to the east.130 117

Literally: the bread: see Gen 24:54. Gen 24:52-53. 119 Gen 24:62. 120 That is, the place where Isaac was. 121 This sentence is an expansion. Why the verb is plur. remains a mystery. 122 The Bible has “to walk in the field”. 123 Gen 24:63-64. 124 Gen 24:65. 125 Gen 25:20 relates that Isaac married Rebecca in his fortieth year. Abraham’s actions described in this sentence are not in the biblical story. Section 2.2.73b is another of the author’s summarizing glosses. [The author highlights Abraham’s providing weddings for his offspring. Accordingly, he relates in 2.1.156–157 above that Abraham visited Ishmael and Hagar and then they celebrated Ishmael’s wedding: Sh. Efrati]. 126 Observe the cultural adaptation to the author’s familiar life-style, which has brought about the change of “tent” of the biblical story in Gen 24:67 to “house.” 127 This incident is related in Gen 25:1. There Keturah is not said to be a Hittite, nor is the “one hundred and fortieth year” mentioned. Its presence here may be the result of our text’s penchant for introducing dates. See STONE (2012B), 68-70. 128 Note the spelling with “n,” apparently a phoenetic shift from “Keturah,” which also occurs in the Armenian Bible. A similar shift is also witnessed in a later Syriac source in which name is Kentōrah: see Book of the Bee, BUDGE (1886), 43. Compare the two forms կեդրոն and կենդրոն listed in MALXASEANC‘ (1944), s.v. for the addition of an “n” in this phonetic context. 129 This and the following section resemble STONE (2012B), Text no. 4, §§24-27, 6970 in many details of language and content. 130 This last detail is drawn from Gen 25:6, where it says that Abraham sent them away to the East. Here only some of them are sent to the East. Cave of Treasures 31:2 (MOTP, 563) says that the Arabs are descended from them. 118

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ուրախացեալ Եղիազար, եկեր հաց. եւ բացեալ զբեռինսն բաշխեաց զպարգեւսն. 2.2.70 Եւ առեալ զՀռաբեկ յուղի անկեալ, գնաց եւ հասեալ ի տեղին։ Եւ Աբրահամ աղաչէր զԱստուած վասն յաջողմանն որպէս եւ դիպեցան։ 2.2.71 Եւ Իսահակ ելեալ ընդ յառաջ ճեպէր գալստեանն հարսին եւ ի մերձենալն ամբարձ Հռաբեկ զաչս իւր եւ ետես զԻսահակ զի բօսնոյր16 ի դաշտի անդ. 2.2.72 եւ հարցեալ ցԵղիազար թէ, «Ո՞վ է այրն այն», եւ նա ասաց, «Նա է տէրն իմ Իսահակ այրն քո»։ Իբրեւ լուաւ Հռաբեկ եւ գիտաց թէ նա է Իսահակ ծածկեաց զերեսս իւր։ 2.2.73 Եւ գնացեալ հասին ի տունն, զոր տեսեալ Աբրահամ ուրախացաւ յոյժ 2.2.74 եւ արար զհարսանիս Իսա/ fol. 344r /հակայ ի Խ. (40) ամի կենաց նորա։ 2.2.75 Եւ առեալ զկին իւր Իսահակ եմուտ ի տունն Սառայի մօր իւրոյ։ 2.2.76 Իսկ Աբրահամ ի ՃԽԱ. (141) ամի կենաց իւրոց առ իւր կին Քետացի զԿենդուրայ եւ եղեն ի նմանէ որդիք Աբրահամու Զ. (6) եւ ոմանք ի նոցանէ ելին յարեւելս.

2.2.71 յառաջ] առաջ : see 2.2.8, 2.2.152 բօսնոյր] բօսանայր B, զբաւսնայր B Իսահակ] իսահայ B*, ակ above line B° ի] om 2.2.74 զհարսանիս ] հարսանիս 2.2.76 ՃԽԱ] ԽԱ : corrupt 2.2.75 զկին] զկինն

16 The word as written, without the initial letter, is unknown. It is corrupt for զբօսոյր “was relaxing,” as is evident when we compare the text of the Armenian Bible.

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Explanation 2.2.77 And according to the(ir) likeness to bees because of their multitude, they were named Persians,131 who are the Parthians (Part‘ewakank‘) and the Arsacids.132 Narrative 2.2.78 And Isaac became stronger and stronger, for the Lord’s hand was with him. And for twenty years he did not draw near to his wife because of modesty,133 for he was a prototype of and like Christ.134 2.2.79 And Rebecca, being afflicted, complained to the priest Melchizedek and he said to her, “Be patient and do not be impatient, for I see that there are two principalities with you and the elder shall serve the younger.”135 Narrative 2.2.80 And there was a famine 136 that time,137 the second of the trials of Abraham relating to Isaac,138 so that he might appear (be perceived) 131 This comparison is somewhat surprising and the connection between “bees” and “Persians” is unclear. Conceivably it is onomatopoeic. 132 This genealogy of the Persians who descend from Keturah is also found in several other sources, such as STONE (2012B), Text no. 4, §26, 70; STONE (2016), Text no. 4, §5, 19; and STONE (2019), Text no. 4, §5, 18. Such an ancestry would result in a clear differentiation between the origins of the Persians, Parthians and Arsacids, and the Japhethite origin claimed for the Armenians. See STONE (2012B), Text no. 4, §26, 70 and Text no. 5, §4, 82 for another, apparently confused form of this tradition. These connections are ancient, for Ełišē in his CommGen counts the Arsacids and the Ishmaelites among Abraham’s descendants (XAČ‘IKYAN et al. [2004], 144-145). 133 See STONE (2012B), Text no. 4, §24, 69, where the same typological point is made. 134 Isaac, having been a sacrificial victim in the Aqeda (the Binding of Isaac) was often taken as a foreshadower of Christ. This stress on the chastity of biblical patriarchs has been repeatedly observed in Christian Old Testament exegesis: see STONE (2019), 12, 13, and 14. The tradition of Isaac’s chastity is older, for Philo, QGen 4.154 says that “it was not for the sake of irrational sensual pleasure of with eagerness that he had intercourse with his wife but for the sake of begetting legitimate children.” 135 This interpretation is briefly alluded to in Eusebius of Emesa, 139 and is formulated differently in Ełišē, CommGen: “She went with Melchizedek to ask God with him (25:22)”: XAČ‘IKYAN et al. (2004), 148-149. Cave of Treasures 31:6 (MOTP, 563) has the same tradition, as also LEVENE (1951), 96, there formulated as “perhaps … ” Philo’s QGen does not introduce Melchizedek at this point. [This tradition is attested to by Ephrem, GenComm 23:1 (MATHEWS – AMAR [1994], 171) and other Syriac and Antiochene authors, and it was even more widespread than that: See GINZBERG, (1909-1938), Vol. 5, 272 n. 18 and HARL (1986), 208: Sh. Efrati.] 136 The preposition ի has been omitted but is clearly to be supplied. 137 Gen 26:2. 138 This remark, which was entered into the Narrative in passing, concords with the list of Ten Trials of Abraham: see STONE (2012B), Text no. 13, 205, and in § 2.1.120 of the

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2.2.77 Եւ ըստ նմանութեան մեղուաց վասն բազմութեան Պարս անուանեցան, որ են Պարթեւականք17 եւ Արշակունիք։ 2.2.78 Եւ Իսահակ երթայր եւ զօրանայր զի ձեռն Տեառն էր ընդ նմա. եւ Ի. (20) ամ ի կինն ոչ մերձեցաւ Իսահակ վասն ողջախոհութեանն զի օրինակ եւ նման էր Քրիստոսի։ 2.2.79 Եւ Հռաբեկ նեղացեալ գանգատ արար քահանային Մելքեսեդեկի եւ նա ասաց նմա, «Համբերեա դու եւ մի կարճմտիր, զի ահա տեսանեմ առ քեզ Բ. (2) նահապետութիւնս եւ էրէցն18 կրսերոյն ծառայեսցէ». 2.2.80 Եւ եղեւ սով 19 ժամանակին յայնմիկ, կրկին ի փորձանքն20 Աբրահամու առ Իսահակ զի երեւի որդի հարազատ նմա։

17 18 19 20

եւ above the line, s.m. է above the line, s.m. The preposition ի has been omitted, but it is clearly to be supplied. This word should be in an oblique case.

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to be his genuine son. 2.2.81 And Isaac going forth, proceeded to the land of the Philistines and he said that Rebecca was his sister.139 2.2.82 And one day, from his window, Abimelech saw Isaac sporting with Rebecca, as a man with his wife. 2.2.83 He summoned him and blamed him, saying, “Why did you say that the woman is your sister?”140 And he said, “I feared lest I die unremembered.”141 2.2.84 And again there was fullness142 and Isaac returned to his place. And he sowed barley, and one (measure) became a hundred.143 2.2.85 And then, in the sixtieth year of Isaac’s life, he had two sons from one womb, from one bed.144 Explanation 2.2.86 And as Melchizedek, priest of God Most High, had said, “The elder will serve the younger,” this was seen145 in the birthing, in that Jacob held Esau’s hamstring.146 Jacob means:147 Deceiver, one who blinks,148 or Enticer. present text. Isaac underwent the same trial as Abraham’s second one and this incident involving Rebecca is the third iteration of the story, Abraham having featured in the first two instances. 139 Gen 26:7. 140 Compare STONE (2012B), Text no. 4, §29, 74. 141 Gen 26:8-10. The word “unremembered” is a somewhat odd addition in our text, but perhaps it means, “I feared lest I die without offspring” and for that reason he lied concerning his wife, Rebecca. [Indeed, according to the order of the text it seems that Isaac’s two sons were born after his sojourn in the land of the Philistines (above 2.2.85). Note that Rebecca went to Melchizedek to complain of Isaac’s not drawing near to her (above 2.2.78–79) and not because she was pregnant and suffering pains (cf. Gen 25:22). Thus, our author, while deviating considerably from the biblical account, is rather consistent: Sh. Efrati.] 142 That is, plenty; the famine was over. 143 Gen 26:12 from which this section was drawn, does not specify which grain was sowed. In any case, this verse marks the end of the famine. 144 Gen 25:24-26. 145 See 2.2.79 above. Eusebius of Emesa also notes on p. 239, in his commentary on this incident, that the birth of the twins was in accordance with Melchizedek’s prophecy. 146 Our author deviates here from the biblical text, which mentions Esau’s heel: Heb. ‘aqeb; thus also in the Septuagint πτέρνα and in the Armenian Bible գարշապար. On the significance of this change see below §2.2.148 and Part 2.2 n. 236. 147 Here another onomastic explanation is presented, continuing the use of this exegetical strategy. The specific exegesis for Jacob’s name is plausibly based on Gen 27:36 and Hos 12:4. Ona I and Ona 5 both have խաբող “Deceiver.” See on the etymology in KAMESAR (1993), 117 and also HARL (1986), 218-219. 148 This word, also used in this context by Ełišē, is translated there by Papazian as “ensnarer”: see XAČ‘IKYAN et al. (2004), 149. The wording of the context here differs from that in Ełišē.

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2.2.81 Եւ ելեալ Իսահակ գնաց յերկիրն փղըշտացուոց21 եւ ասաց զՀռաբեկ քոյր իւր։ 2.2.82 Եւ յաւուր միում ետես Աբիմելէք ի պատուհանէ իւրմէ զի խաղայր Իսահակ ընդ Հռաբեկայ իբրեւ այր22 ընդ կնոջ իւրոյ։ 2.2.83 Կոչեաց զնա եւ մեղադրեաց նմա թէ, «Վասն է՞ր ասացեր քեզ քոյր զկին.» եւ նա ասաց, «երկեա զի մի մեռանիցիմ անյիշատակ»։ 2.2.84 Եւ դարձեալ եղեւ լիութիւն եւ դարձաւ Իսահակ ի տեղի իւր եւ ցանեաց գարի եւ եղեւ մինն հարիւր։ 2.2.85 Եւ ապա ի Կ. (60) ամի կենացն Իսահակայ եղեւ նմա Բ. (2) որդի ի միում յարգանդէ, ի միոջէ

անկողնոյ։ 2.2.86 Եւ որպէս ասաց քահանայն Աստուծոյ բարձրելոյ Մելքեսեդեկ թէ էրէցն կրսերոյն ծառայեսցէ, երեւեցաւ այն ի ծնունդն զի Յակոբ ունէր զամոլաջիլն Եսաւայ։ Յակոբ այսինքն, Խաբող թարթող եւ կարթող։

2.2.82 Իսահակ --- զայր] om B* սահակ ընդ Հռաբեկա իբրեւ զայր B° : homoeoteleuton 2.2.83 զկին] + քո մի] om

21 22

Sic! The text has գայր, but the emendation is demanded by context.

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Narrative 2.2.87 And Esau was a fierce man, hairy in body, and Jacob was modest and quiet and smooth of hair.149 2.2.88 And one day, Esau went deer-hunting, for he was a fine hunter. And on that day, he caught nothing, but returned hungry. 2.2.89 And he saw Jacob who was eating lentil stew and he said to him, “Give me (some) so that I my eat.” And he150 said, “Give me your birthright and then I will give you the lentil stew.”151 Explanation 2.2.90 Then, the unmindful Esau gave Jacob the birthright for the sake of one meal.152 Narrative 2.2.91 And it came to pass that Abraham died153 at the age of one hundred and seventy-five, and his sons Ishmael and Isaac buried him and they put him in the cave, near Sarah.154 149 Gen 25:25-26. Note that in Gen 25:25 Jacob (Hebrew: ya‘aqob) is etymologized as from the Hebrew ‘aqēb “heel” cf. 2.2.86 above. The phrasing of this sentence resembles STONE (2012B), Text no. 4, §32, 74. The rest of this section resembles STONE (2012B), Text no. 4, §§33-34, 74-75. Similar but shorter descriptions occur in Ełišē, CommGen at this juncture. However, despite the profusion of adjectives, there is almost no overlap in wording between the two. See XAČ‘IKYAN et al. (2004), 148-149. 150 That is, Jacob. 151 Gen 25:29-33 tell this story. The story of the conflict between Isaac’s herdsmen and the Philistines over water wells, related in Gen 26:18-23, is omitted from Step‘anos Siwnec‘i’s retelling. 152 Literally: food, consumption. Compare Heb 12:16 and STONE (2012B), Text no. 4, §34, 74-75. Conceivably, it might be emended to the cognate կերակրոյ “meal.” This sentence is the author’s comment on the event. 153 The construction here means literally: And Abraham’s dying came to pass in the 175th year. 154 The last words, “near Sarah,” are an addition to the biblical statement but in line with many traditions that locate both Sarah and Abraham’s sepultures in the cave of Machpelah. [This is a reasonable interpretation of Gen 25:9-10: “Isaac and Ishmael, his sons, buried him in the cave of Machpelah… Abraham was buried there with Sarah, his wife.” Sh. Efrati] The author deviates (again) from the biblical account. Abraham’s death is reported in Gen 25:7-10, after the list of Keturah’s progeny (Gen 25:1-6 = above §76-77) and before the story of Rebecca’s barrenness and pregnancy (Gen 25:20-23 = above §78-79). However, the order of events in our text correctly reflects their (biblical) chronological order: Abraham died at 175, 15 years after Jacob and Esau were born to Isaac in his 60th year (= Abraham’s 160th): [Sh. Efrati]. See already Gen 23:19.

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2.2.87 եւ եղեւ Եսաւ այր գազանաբարոյ թաւամազ մարմնովն եւ Յակոբ էր հեզ եւ հանդարտ եւ լերկ ի մազոյ։ 2.2.88 Եւ յաւուր միում գնացեալ Եսաւ յորս էրէոց, զի էր քաջ որսական եւ ոչ ինչ կալաւ յայնմ աւուր այլ դարձաւ քաղցեալ. 2.2.89 եւ ետես զՅակոբ զի ուտէր ոսպնաթան եւ ասաց նմա, «Տուր ինձ զի » եւ նա ասաց, «Տուր ինձ զանդրանկութիւն քո եւ ապա տաց քեզ զոսպնաթանս». 2.2.90 Իսկ անմիտն Եսաւ / fol. 344v / վասն միոյ կերակոյ23 ետ զանդրանկութիւնն Յակոբայ։ 2.2.91 Եւ եղեւ մեռանել Աբրահամու ՃՀԵ. (175) ամաց եւ թաղեցին զնա Իսմայէլ եւ Իսահակ որդիք նորա եւ եդին զնա յայրին24 մերձ Սառայի։

2.2.89 ] B, կերաց A : see STONE – HILLEL, Index, no. 138

23 24

The ր has been lost by M2890; it is to be found inM4749. ր above line; perhaps corrector 2.

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Explanation 2.2.92 From this it appears that they were of one mind and there was love and peace between them.155 Narrative 2.2.93 And it came to pass that the eyes of Isaac grew dim156 and he, having fallen,157 remained in the house. 2.2.94 And one day he said to Esau to go and hunt deer,158 so that he might eat and bless him before he died.159 And Esau set out and went.160 2.2.95 Then mother Rebecca heard what Isaac161 said to Esau,162 and she said to Jacob, “My son, your father said to your brother to go to bring him venison, so that he might eat and bless him. 2.2.96 Now, hasten and bring two of our kids, so that I may make a stew to your father’s taste, so that he may eat (it) and bless you.”163 2.2.97 Jacob said, “How shall we do this? Perhaps my father will realize (it) and instead of the blessing, he will give curses upon me, for my brother is and I am smooth skinned.”164 2.2.98 His mother said, “May that curse which your father may say to you, my son, come upon me.”165 2.2.99 And Jacob went and brought two kids from his flocks and slaughtered (them). And Rebecca at once prepared that stew.166 2.2.100 And she washed the hairy skin of the kids and made the one into two cuffs and the other she put167 around Jacob’s neck. 2.2.101 And she put the 155 Note the scholarly formulation of this inference. According to Ełišē, Abraham brought this peace about: see CommGen, ed. trans. XAČ‘IKYAN et al. (2004), 146-147. 156 Gen 27:1. This telling of the story of the blessing of Jacob and Esau is abbreviated and includes almost nothing that differs from the biblical version of these incidents. 157 This seems to mean, “taken to his bed” rather than literally “having fallen.” The language of STONE (2012B), Text no. 4, §34, 75 is similar. 158 Literally: on a deer hunt. The Bible does not specify which game he was to hunt. 159 The incident is related in direct speech in Gen 27:2-4. 160 Gen 27:5. Again, we observe the hendiadys: see n. 436. 161 The Armenian text has the short form, “Sahak.” 162 Gen 27:5. 163 Gen 27:6-10. 164 Gen 27:11-12. STONE (2012B), Text no. 4, §36, 75 is similar, but shorter and it omits the material occurring from this point to the end of the paragraph. 165 Gen 27:13. This passage stays close to the biblical text. 166 Gen 27: 14, with some additional details. 167 Gen 27:16 — the details are added to the biblical text, which reads: “She put the skins ...,” not mentioning that Rebecca also prepared them. No particular reason for making this change can be found unless this is an answer to an unstated question.

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2.2.92 Այսու երեւի զի միաբանք էին եւ էր ի մէջ նոցա սէր եւ խաղաղութիւն։ 2.2.93 Եւ եղեւ զի վատացան աչք Իսահակայ եւ անկեալ կայր ի տան. 2.2.94 եւ յաւուր միում ասաց Եսաւայ երթալ յորս էրէոց, զի կերիցէ եւ աւրհնեսցէ25 զնա մինչչեւ մեռեալ իցէ,26 եւ յարուցեալ գնաց Եսաւ։ 2.2.95 Իսկ մայրն Հռաբեկ լուաւ զոր ինչ ասաց Սահակ Եսաւայ եւ ասաց Յակոբայ, «Որդեակ հայր քո ասաց եղբօր քո երթալ բերել նմա միս որսոյ զի կերիցէ եւ աւրհնեսցէ զնա. 2.2.96 արդ փութայ եւ բեր դու երկուս յուլուց մերոց զի արարից խորտիկս ըստ ախորժակաց հօր քո զի կերիցէ եւ աւրհնեսցէ զքեզ»։ 2.2.97 Ասէ Յակոբ, «Զիա՞րդ առնիցեմք զայդ. գուցէ գիտասցէ հայրն իմ եւ փոխանակ աւրհնութեանն տացէ ի վերայ իմ անէծս զի եղբայրս իմ 27 է եւ ես լերկ»։ 2.2.98 Ասէ մայրն, «Եկեսցէ ի վերայ իմ անէծքն այն զոր հայրն քո ասիցէ քեզ, որդեակ»։ 2.2.99 Եւ գնացեալ Յակոբ, եբեր ի հօտից իւրոց Բ. (2) ուլ եւ զենեաց եւ Հռաբեկ վաղվաղակի հասոյց զայն խորտիկ։ 2.2.100 Եւ մկրատեաց զմազ մորթին ուլուցն եւ զմինն արար Բ. (2) բազպան եւ զմիւսն էարկ պարանոցաւն Յակոբայ 2.2.101 եւ եդ ի ձեռս նորա զխորտիկսն

2.2.94 կերիցէ] կերցէ

25 26 27

2.2.97 ] ed լաւ AB

2.2.100 մորթին] մորթից

հ and a patiw above the line: corrector 2. է above line: corrector 2. The manuscripts’ reading լաւ “good” seems to be a corruption, apparently of the word

թաւ “bushy, shaggy.” I have emended accordingly on the basis of Gen 27:11.

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stew that she had made into his hands.168 She also clothed (him) in Esau’s cloak which was in Jacob’s house.169 2.2.102 And offering it to his father, he said, “Father, arise and eat of my venison, which your soul loves.”170 Isaac said, “Why is it, son, that you came (so) quickly?” And he said, “Your God favoured (me), my father.”171 Isaac said, “Who are you, my son?” 2.2.103 Jacob said, “I am Esau, your son.”172 Isaac said, “Draw near to me, my son, and kiss me.”173 And Jacob drew near and kissed his father Isaac, 2.2.104 . And Isaac held Jacob’s hand and said, “Your hand is Esau’s hand, my son, and your voice is Jacob’s voice.”174 2.2.105 And he took the stew and ate (it) and began, “175 from the heavens and from the earth, from the sea and from the dry land.”176 Explanation 2.2.106 Rebecca did this because she was annoyed by Esau’s wives, whom he brought from the pagans with their worship, against his parents’ will.177

168

Gen 27:14, 17. Gen 27:15. The order of the actions is different from the Bible which says that Esau’s garments were in Rebecca’s house. What consideration could have engendered this change is unclear, unless it is to shift blame in some measure from Jacob to Rebecca. 170 The last phrase is drawn from Rebecca’s words in Gen 27:9. 171 Gen 27:20. 172 Gen 27:18. Here there are minor changes in the order of events, with no particular conceptual Tendenz evident. 173 Here and in the next phrase, the Bible has “that I may feel you,” [replacing “feel” of vss. 21-22 with “kiss” of vss 26-27 brought about an abbreviation the narrative: Sh. Efrati]. 174 Gen 27:21-22. See also HARL (1986), 216. 175 The text reads oddly, “Jacob began to bless God.” I assume a corruption of something like, “he began to bless Jacob.” Perhaps, a phrase has been lost as well. The result is that Isaac’s blessing is based on Gen 27:27-29, but the author of our text puts the name “Jacob” into Isaac’s mouth though, as the story is told here, Isaac still had not acknowledged that Jacob and not Esau, stood before him. 176 The blessing is shorter and somewhat different than Gen 27:27-29, not mentioning Jacob’s mastery over Esau, which, however, is mentioned in Isaac’s words to Esau in 2.2.111. The sea and the dry land are an added embroidery. 177 See Gen 26:34-35, 27:46. This is, of course, a classic topos of pagan wives bringing their idolatry and corrupting kings through it. The most famous instances were King Solomon (for example 1 Ki 11:4), King Ahab and Jezebel (1 Ki 16:31-32). This topos is also at the heart of the Armenian apocryphal text Hezekiah and Manasseh (STONE [2019], 180-196). 169

PART 2.2

109

զոր արար։ Զգեցոյց եւ զպատմուճանն Եսաւայ որ էր ի տան անդր Յակոբայ։ 2.2.102 Եւ մատուցեալ առ հայրն ասաց, «Հայր, արի եւ կեր յորսոյ իմոյ զոր սիրէ անձն քո». Ասէ Իսահակ, «Զի՞ է որդեակ զի շուտով28 եկիր». եւ նա ասէ, «Աստուած քո յաջողեաց29 հայր իմ». Ասէ Իսահակ, «Ո՞վ ես դու որդեակ իմ.» 2.2.103 Ասէ Յակոբ, «Ես եմ Եսաւ որդին քո.» Ասէ Իսահակ, «Մօտ առ իս եկ որդեակ եւ համբուրեա զիս». Եւ մերձեալ Յակոբայ համբուրեաց զԻսահակ հայր իւր. 2.2.104 եւ կալեալ Իսահակ զձեռանէն Յակոբայ եւ ասաց. «Ձեռքդ ձեռք Եսաւայ է որդեակ եւ ձայնդ ձայն Յակոբայ». 2.2.105 Եւ առեալ եկեր զխորտիկն եւ սկսաւ աւրհնել զԱստուած30 զՅակոբ յերկնէ եւ յերկրէ, ի ծովէ եւ ի ցամաքէ։ 2.2.106 Զայս արար Հռաբեկ վասն զի ձանձրացեալ էր ի կանանց Եսաւայ զոր էած յայլ/ fol. 345r /ազգեացն պաշտմամբք իւրոց արտաքոյ ծնօղացն կամաց։

2.2.104 ] 2.2.101 զպատմուճանն] մատմուճան : corrupt B, om A 2.2.105 զՅակոբ] A, զԱստուած Յակոբ B : secondary correction

28 29 30

Sic! Thus I resolve the abbreviation յաջեց. Arm Genesis has պատրաստեաց. The զ- of this word is strange, but such anomalies are not unusual in mediaeval texts.

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Narrative 2.2.107 And Esau came, brought the game, and his mother took (it) and prepared it too,178 and gave it into Esau’s hand. He brought (it) to his father.179 2.2.108 When he said, “Let my father rise up and eat the venison, and your mouth will bless me.”180 Isaac said, “Son, I know that I ate and I blessed you.” 2.2.109 Esau said, “Father, behold I have not yet come.” Isaac said, “Your brother came and I did not know (it) and he took (received) the blessing.”181 2.2.110 Esau said, “Now, bless me too, father.” Isaac said, “He took (received) the blessing.” Esau said, “You have other blessings. Let your mouth bless me too, father.”182 2.2.111 Isaac said, “The blessing is one, my son. I established him as master, and you as his servant.”183 Then Esau was furious and wept bitterly, lamenting.184 2.2.112 And Isaac began to bless Esau as well,185 but Jacob received the true blessing and the birthright.186 2.2.113 Then, Esau looked askance at Jacob187 and was threatening to kill him, because he said, “He has deceived me twice; he tricked me and he took the birthright and he took the blessing.”188 2.2.114 And mother Rebecca learned of Esau’s ill will and advised Jacob to go to her brother Laban, in Haran.189 2.2.115 And Laban, Rebecca’s brother, was the son of Bathuel, son of Nahor, brother of Abraham.190 178 In Gen 27:31 it is Esau who prepared the food. This may be another instance of cultural adaptation or it may witness a tendency to inculpate Rebecca, or both. 179 These last two sentences of 2.2.108 are of a piece, with Rebecca and not Esau, cooking Esau’s game. In Jubilees 26:26, Esau is said to have prepared the game. 180 Gen 27:31. 181 Gen 27:35. Observe that “by deceit” of Gen 27:35 is omitted. 182 Gen 27:34, 38. 183 Gen 27:29. 184 Literally: with a lament; Gen 27:38. 185 The text of Esau’s blessing, found in Gen 27:39-40, is not given here by Step‘anos Siwnec‘i (dub). 186 This sentence serves the requirement of continuity and differs somewhat from Gen 27. The priority of the blessing given to Jacob is highlighted here. 187 The expression “looked askance at” is not in the text of Genesis, but occurs both here and in STONE (2012B), Text no. 4, §42, 76, which underlines once more the relationship between the two compositions. 188 In the Book of Genesis, this specific sentence said by Esau is mentioned earlier in the story, during his attempt to ask for a blessing which was recounted in Gen 27:36. After he received a lesser blessing, he decided to kill Jacob, see Gen 27:41. 189 This incident is much longer in Genesis chapter 27. 190 Gen 28:5.

PART 2.2

111

2.2.107 Եւ եկեալ Եսաւ եբեր զորսն եւ առեալ մայրն հասոյց զայն եւս եւ ետ ի ձեռն Եւաւայ տարեալ առ հայրն։ 2.2.108 Իբրեւ ասաց, «Յարիցէ հայր իմ եւ կերիցէ յորսոյ մսոյ եւ աւրհնեսցէ զիս բերան քո.» ասէ Իսահակ, «որդեակ գիտեմ զի կերայ եւ աւրհնեցի զքեզ». 2.2.109 Ասէ Եսաւ, «Հայր աւասիկ ես դեռ եկի.» ասէ Իսահակ, «Եկն եղբայր քո եւ ես ոչ գիտացի եւ նա էառ զաւրհնութիւնն». 2.2.110 Ասէ Եսաւ, «Արդ՝ աւրհնեա եւ զիս հայր.» Ասէ Իսահակ, «Նա էառ զաւրհնութիւնն.» Ասէ Եսաւ, «Գոն առ քեզ եւ այլ աւրհնութիւնք. աւրհնեսցէ եւ զիս բերան քո». 2.2.111 Ասէ Իսահակ, «Աւրհնութիւնն մին է որդեակ զնա տէր կացուցի եւ զքեզ ծառայ նորա»։ Յայնժամ գոռաց Եսաւ եւ ելաց դառնապէս ողբով։ 2.2.112 Եւ սկսաւ Իսահակ աւրհնել եւ զԵսաւ, այլ զճշմարիտ աւրհնութիւնն եւ զանդրանկութիւնն Յակոբ ընկալաւ, 2.2.113 իսկ Եսաւ ընդ ակամբ հայէր ի Յակոբ եւ սպառնայր սպանանել զնա քանզի ասէր թէ, «Այս Բ. (2) անգամ նենգեաց զիս խաբեաց եւ էառ զանդրանկութիւնն եւ առ զաւրհնութիւն»։ 2.2.114 Եւ մայրն Հռաբեկ գիտաց զչար կամսն Եսաւայ եւ խրատ ետ Յակոբայ գնալ առ Լաբան եղբայրն իւր ի Խառան։ 2.2.115 Եւ Լաբան եղբայրն Հռաբեկայ որդի էր Բադուէլի որդոյն Նաքովրայ եղբօրն Աբրահամու։

2.2.107 եկեալ] եկ above line B° տարեալ] զոր տարեալ B : perhaps correct 2.2.1072.2.109 աւասիկ ես] ‫׿‬ 108 իբրեւ] իւր եւ ասաց] աց B*, աս above line B° 2.2.113 զանդրանկութիւնն] ն2° above line B° 2.2.110 գոն] գոյն

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Explanation: Answers to unstated Questions and Genealogy 2.2.116 On account of that Abraham had Łazar swear on his thigh,191 which is the door and entry of blessed seed, to bring a wife for his son Isaac from Abraham’s family home.192 2.2.117 On account of that Rebecca sent Jacob to her father’s house, to her brother.193 And Jacob went to Laban in Haran and he married his uncle Laban’s daughters, Leah and Rachel, as wages for shepherding. 2.2.118 From this,194 he begot twelve sons, six from Leah and one daughter: Reuven, Simeon, Levi, Judah, Issachar and Zebulun, and Dinah their sister; 2.2.119 then two from Rachel, Joseph and Benjamin; and two from Zilpah, Leah’s maidservant, Dan and Naphtali; and two from Bilhah, Rachel’s maidservant, Gad and Asher. 2.2.120 Jacob had twelve sons and one daughter from the four women.195 They (were) all famous men, mighty and handsome.196 Explanation: Allegorical 2.2.121 And now, let us see Jacob and his wives according to mind and symbol.197 2.2.122 Jacob symbolized God and his wives, the two 191 Understood by Step‘anos Siwnec‘i (dub) as “his genitals.” So Eusebius of Emesa says, quoting the Hebrew text, Abraham had Ełiazar swear on his circumcision (135); similarly also LEVENE (1951), 95. Cyril of Alexandria in Glaphyra Genesis 5.272 (transl. Lunn 261-262) also follows this line of interpretation. 192 Compare the discussion of this idea in 2.2.54 above. 193 The idea is proposed that Abraham had made a providential decision to marry Isaac to Rebecca, because as a result, at the present juncture, Rebecca was able to send Jacob to the same family home in Mesopotamia from which she had come. There he married and begot children as specified in this passage of CommGen. Moreover, in Part 2.2, n. 91 the connection between the oath on Abraham’s “thighs” and seed or children is regarded as governing this whole series of events, including the survival of Jacob, “the blessed seed.” This observation is an embroidery: cf. Gen 27:46-28:4. The language used for the reference to Abraham’s genitals in 2.2.116 is the same as in 2.2.54-55 above. 194 That is, his marriages, or indeed, the whole process that started with Abraham sending Eliezer to Mesopotamia for a wife for Isaac. 195 Or: wives. 196 This passage, which commences in the preceding section, resembles Gen 35:22-26. It summarizes and totals the birth narratives of Jacob’s children related in Gen 29:32-30:13. Observe analogous summaries in 2.2.76-77 of the descendants of Abraham and Keturah, and in 2.2.58 of Isaac. See “Introduction,” p. 10. Similar summaries are to be found in Cave of Treasures 32:2-4 (MOTP, 564) and Palaea 65:7-9 (MOTP, 626). 197 Here the author notes explicitly that he is departing from exegesis of the plain text, which is dominant throughout, and, that in this section, he is going to use more “spiritual” exegetical methods, predominantly allegory. He calls this method exegesis “according to mind and symbol.” The allegorical exegesis continues until 2.2.128 and such a passage is found nowhere else in this document. His allegory is double: Rachel and Leah symbolize Jews and Gentiles, and also laity and ecclesiastics.

PART 2.2

113

2.2.116 Վասն այն ետ երդումն Ղազարու Աբրահամ յերանսն իւր զի դուռն եւ մուտ է աւրհնեալ զաւակին, կին ածել Իսահակայ յազգատոհմէ31 անտի տանն Աբրահամու։ 2.2.117 Վասն այն յղեաց Հռաբեկ զՅակոբ ի տուն հօր իւրոյ առ եղբայրն իւր։ Եւ գնացեալ32 Յակոբ առ Լաբան ի Խառան եւ առ զդստերս Լաբանու քեռոյն իւրոյ իւր ի կնութեան, զԼիայ եւ զՀռաքէլ ի վարձս հովուութեան, 2.2.118 ուստի ծնաւ ԲԺ.-ան (12) որդիս. Զ. (6) ի Լիայէ եւ դուստր մի — Ռուբէն, Շմավոն, Ղեւի, Յուդա, Իսաքար եւ Զաբողոն. եւ Դինայ քոյր նոցա, 2.2.119 Իսկ ի Հռաքելայ՝ Բ. (2) — Յովսէփ եւ Բենիամին եւ Բ. (2) ի Զելփայէ յաղախնոյն Լիայ — Դան եւ Նեփթաղիմ եւ Բ. (2) ի Բալլայէ յաղախնոյն Հռաքելայ — Գաթ եւ Ասեր։ 2.2.120 ԲԺ.-ան (12) որդիք եւ դուստր մի ի չորս կանանցն եղեն Յակոբայ ամենեքեան արք անուանիք զօրեղք եւ գեղեցկատիպք։ 2.2.121 Եւ արդ ըստ մտաց եւ խորհրդոց տեսցուք / fol. 345v / զՅակոբ եւ զկանայս իւր։ 2.2.122 Յակոբ նշանակէր զԱստուած եւ կանայքն

2.2.118 Շմավոն] շմաւոն

31 32

2.2.121 զկանայս] զկանայսն

գ above line, perhaps s.m. ն above line p.m.

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peoples — the Jews and the heathens; again, (they symbolize) the clerics and laity. 2.2.123 Leah (is) the symbol of Jews, she was bleary-eyed, but she had many sons. And by this she made Jacob happy, just as the race of the Jews (make God happy) by the Law.198 2.2.124 And the laity carry out the will of God through mercy (charity) and hospitality and God is pleased with that, for their good ordering, although they rejoice also in the bodily will according to the likeness of the bleary-eyedness of Leah.199 2.2.125 But Rachel, although she was barren, was the pattern of the heathen. On account200 of the beauty of (her) countenance she was beloved of Jacob, just as the heathen were loved by God on account of their loyal ways, 2.2.126 according to the pronouncement of the prophets, which says, “Sing, O you barren one who did not bear; shout, you who have not been in labour! For the children of the desolate woman will be more than of her that is married, says the Lord.”201 2.2.127 But also the ecclesiastics and the religious, though in this world they seem to be without fruit and without offspring, but by their good conduct and blameless virginity they live in holiness in the world. 2.2.128 They were pleasing to God’s will, like the angels, just as Rachel (was pleasing), whom Jacob loved more than Leah. 2.2.129 Indeed, after(wards) Jacob took the daughters of his uncle Laban as payment for the (his) shepherding for fourteen years. For he had signalled202 Rachel and for the same (the shepherding) was pleased to receive her. Narrative: Incident 1 2.2.130 And after seven years, on the day of the wedding, Jacob had remained and served so that they might give him Rachel, and they gave him Leah in the night, and he thought she was Rachel.203 2.2.131 And 198 Since §124 commences with the laity, the Jews must have been seen as corresponding to the priests. The author has taken a certain measure of liberty with the allegory at this point. The same exegesis is found in Cyril of Alexandria, Glaphyra 204 (transl. Lunn 209). 199 This symbolic interpretation of Rachel and Leah is to be found in Ełišē (XAČ‘IKYAN et al. [2004], 164-165) and in a number of Greek sources, cited by HARL (1986), 226-227. 200 Literally: but on account. 201 Literal quote of Isa 54:1, with a few words omitted. 202 I.e., become affianced to: see above §§59, 60, 62, 63. 203 Gen 29:23-25 has this story. Here our author abandons his allegorical explanation and resumes his close retelling of the biblical text with an extended narrative section.

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զԲ. (2) ժողովուրդն զհրէայսն եւ զհեթանոսս, դարձեալ՝ զեկեղեցականս եւ զաշխարհականս։ 2.2.123 Լիայ օրինակն հրէից գիջակն էր այլ բազմորդի էր եւ այնու Յակոբ ուրախ առնէր որպէս ազգն հրէից՝ օրինօքն։ 2.2.124 Եւ աշխարհականքն ողորմածութեամբն եւ հիւրընկալութեամբ զկամսն Աստուծոյ կատարեն եւ Աստուած այնու հաճի, ի բարի կարգութիւնս նոցա. թէպէտ եւ ի մարմնական կամսն հեշտանան ըստ նմանութեան գիճակնութեանն Լիայ. 2.2.125 Իսկ Հռաքէլ տիպն հեթանոսաց թէպէտ եւ ամուլ էր. այլ վասն գեղոյ երեսացն Յակոբայ սիրանական էր որպէս եւ հեթանոսք վասն անխարդախ բարուցն սիրեցան յԱստուծոյ, 2.2.126 ըստ աւետեաց մարգարէիցն որ ասէ. «Ուրախ լեր ամուլ որ ոչ ծնանէիր, գոչեա որ ոչդ երկնէիր, զի բազում եղեն որդիք սկընդկիդ առաւել քան զարամբոյն»։ 2.2.127 Այլ եւ եկեղեցականք եւ կրօնաւորք թէպէտ յաշխարհիս անպտուղ եւ անզաւակ երեւին, այլ բարի վարուքն եւ անախտ կուսութեամբն սրբութեամբ կենան յաշխարհի, 2.2.128 հաճոյ եղեն կամացն Աստուծոյ իբրեւ զհրեշտակս, որպէս Հռաքէլ Յակոբայ որ առաւել սիրէր քան զԼիայ. 2.2.129 իսկ յետ առնելոյն Յակոբայ զդստերսն քեռոյն Լաբանայ ի վարձսն հովուութեան ԺԴ. (14) ամացն, զի նշանեաց զՀռաքէլ եւ ի նոյն հաճեցաւ առնուլ զնա։ 2.2.130 Եւ յետ Է. (7) ամաց յաւուր հարսանեանց մնայր Յակոբ եւ սպասաւորէր թէ տային նմա զՀռաքէլ եւ ետուն ի գիշերի զԼիայ եւ նա գիտաց թէ Հռաքէլ էր։ 2.2.131 Եւ լուսանալն ետես զի

2.2.123 Յակոբ] զՅակոբ 2.2.124 հիւրընկալութեամբ] հեւրընկալութեամբ բարի կարգութիւնս] բարեկարգութիւն 2.2.130 յաւուր] յաւր 2.2.131 ] B, om A

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it became light, he saw that it was Leah. And he was gloomy and said to Laban, “Why did you lie to me and did not give (me) Rachel?”204 2.2.132 And Laban said to him, “Stay for seven years more in my house as a shepherd,205 and I will give you Rachel.”206 And then Jacob said, “Yes,” and he stayed for seven more years as a shepherd in207 Laban’s house and he received Rachel.208 Narrative: Incident 2 2.2.133 And then Laban said to him, “Henceforth you will receive wages from me for the needs of your wives and boys.” For with the two daughters that he gave to Jacob, he also gave two hand-maidens, Zilpah to Leah and Bilhah to Rachel.209 And they too became wives for Jacob.210 2.2.134 Jacob said to Laban, “From the coming year, give me the dappled lambs211 as wages.” Then Laban and his sons laughed and reckoned Jacob stupid, and promised that it would be in this fashion.212 2.2.135 And on the counsel of an angel of God, Jacob painted three sticks, of walnut, of willow,213 and of the pine, and he put them down in the pools where the sheep drank water.214 2.2.136 And when the flocks and the sheep and the herds drank water, they saw the dappled sticks in the water and they were in heat.215 And at the time of lambing they bore 204

Gen 29:25. Or: be a shepherd for etc. 206 Gen 29:27. 207 The text has ի տուն which means, “to, for a house.” It should be emended to ի տան, the locative, “in the house.” 208 Gen 29:28. 209 The preceding is expanded on the basis of the biblical story, see Gen 29:24, 29, cf. 30:4, 9. 210 Of course, all the basic information is already present in the genealogical passage in sections 2.2.117-2.2.119. 211 Literally: births. 212 Gen 30:34. The preceding narrative is rewritten Bible that stays very close to the biblical text. 213 Armenian ուշի։ the translation is uncertain and the word is not in NBHL. Malxaseanc‘ glosses: “a variety of tree.” Compare Gen 30:37 where three types of tree are mentioned, the second being the luz (Heb. “a variety of nut).” In STONE (2012B), Text no. 4, §43, 76, the same event is recounted, with the same tree names. There, too, I have translated ուշի “willow.” 214 Gen 30:38. 215 Or: constricted. However, this reading is corrupt. This verb in our text corresponds in position to Arm Bible Gen 30:38 and 39, going back ultimately one of two possibilities: (a) to a historically wrong etymological translation of Heb. ‫ יחמנה‬as if from √ḥmm “heat” 205

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Լիայ էր33 եւ տրտմեցաւ եւ ասաց ընդ Լաբան, «զի՞ ստեցեր ինձ եւ ոչ ետուր զՀռաքէլ»։ 2.2.132 Ասէ ցնա Լաբան, «Կաց Է. (7) ամ եւս ի տան իմում հովիւ եւ տաց քեզ զՀռաքէլ». եւ ապա ասէ Յակոբ, «Այո՛» եւ եկաց այլ եւս Է. (7) ամ հովիւ ի տունն Լաբանայ եւ էառ զՀռաքէլ։ 2.2.133 Եւ ապա ասէ ցնա Լաբան, «Այսուհետեւ վարձս առցես յինէն ի պէտս կանանց քոց եւ տղայոց». Զի ըստ Բ դստերացն զոր ետ Յակոբայ ետ եւ Բ. (2) նաժիշտ, Զելփայ Լիայի եւ Բալլայ Հրաքէլայ եւ նոքա եւս եղեն ի կանայս Յակոբայ։ 2.2.134 Ասէ Յակոբ ցԼաբան, «ի գալ տարոյս զխայտ ծնեալսն տացես ինձ վարձս». իսկ Լաբան եւ որդիք նորա ծիծաղեցան եւ զՅակոբ անմիտ / fol. 346r / համարեցան եւ խոստացան այնպէս լինել։ 2.2.135 Եւ խրատով հրեշտակի Աստուծոյ նկարեաց Յակոբ փայտս Գ. (3) ընկուզի ուշի եւ սօսի եւ ընկէց յաւազանսն ուր խաշինքն զջուր ըմպէին։ 2.2.136 Եւ յըմպելն զջուրն հօտքն եւ խաշինքն եւ անդէաքն տեսին զխայտուածս փայտիցն ի ջուրն եւ կծկէին եւ ի ժամ ծնընդեանն

2.2.133 դստերացն] + Լաբանայ

33

Gen 29:25. “And he was gloomy” is an embroidery.

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all their lambs dappled.216 And all those became Jacob’s, and his oxen and sheep increased.217 2.2.137 On account of this, Laban and his sons were eyeing him.218 When Jacob learned this, he wished to go away from them to his father’s house.219 2.2.138 The day came when Laban went to shear the sheep, he and his sons. For the shearing of their sheep was with a celebration, with wine and bards and the slaughtering of sheep.220 2.2.139 Then Jacob arose, took all his goods and his possessions and went off with (his) wives and sons.221 2.2.140 And Rachel stole her father’s idols,222 and not for the requirements of worship, but for reproach of the vain worship.223 Narrative: Incident 3 2.2.141 And Jacob reached the ford of the Jordan, and there he separated four hundred of the sheep and lambs as tithes, and sent them to Esau, his brother.224 2.2.142 And he sent across by the ford, all his flocks and not from √yḥm “to mate.” This is not reflected in the LXX, but presumably comes into the Arm Bible through Syriac. (b) Alternatively, and perhaps less complicated is the thesis that the Syriac word ḥmn of Gen 30:38 and 39 is mistranslated into Armenian here. Moreover, note that the reading of Arm Bible here is զկծիցին and that has been corrupted to the reading of our text. 216 Gen 30:39. 217 Gen 30:43. There he is said to have “large flocks, and male and female slaves, and camels and donkeys.” 218 That is, were jealous of him. See Gen 31:2, 5. 219 Gen 31:3, 13. 220 Gen 31:19. The order of events differs from that in Genesis and the sentence about the celebration on the shearing of the sheep, the festival with wine and singers is an expansion. It has no biblical basis here, and perhaps reflects some Armenian village custom. If so, it is another example of the author’s tendency, already noted, to understand features of the narrative by reference to his contemporary customs and realities. Jacob’s departure with his wives and possessions is related in Gen 31:17-18, preceding Laban’s going away for the shearing. 221 This section is an epitome of Gen 31:17-18. 222 Gen 31:32. The added explanatory sentence attempts to mitigate Rachel’s theft. The text omits Jacob’s encounter with Laban at Gilead, the next incident in the biblical narrative. It also passes over in silence Jacob’s encounter with the angels in Gen 32:1-2. 223 Observe the editorial intervention here which may have been generated by a question in an erotapocritic text. See the “Introduction,” p. 9. This sentence is closely parallel to one in Ełišē (XAČ‘IKYAN et al. [2004], 172-173): “Rachel stole her father’s golden idols, not because she worships them, but because at the appropriate time she will corrupt (ապականեսցէ) them.” 224 The view that the beasts sent to Esau were tithes is odd. The language of tithing is also found in Ełišē, CommGen (XAČ‘IKYAN et al. [2004], 178-179) and Ełišē adds that Jacob promised the tithe to God as a ransom of his people. Gen 32:14-15 gives explicit numbers: “two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty cows and ten bulls, twenty female

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ամենայն ծնընդականքն խայտ ծնանէին եւ այն ամենայն Յակոբայ եղեն եւ բազմացան նմա արջառք եւ ոչխարք։ 2.2.137 վասն որոյ, ակամբ հայէին ի նա Լաբան եւ որդիք նորա. զոր իմացեալ Յակոբայ եւ կամեցաւ գնալ ի նոցանէ ի տուն հօր իւրոյ։ 2.2.138 Եւ եհաս օր գնալ Լաբանայ ի կտուրս խաշանց, ինքն եւ որդիքն34 իւր. Զի հանդիսիւ լինէր կտուրք խաշանց նոցա, գինով եւ գուսանով եւ զենմամբ ոչխարաց։ 2.2.139 Յայնժամ յարուցեալ Յակոբ, առ զամենայն ինչս իւր եւ ստացուածս իւր եւ չուեալ գնաց, կանամբք եւ որդովք։ 2.2.140 Եւ Հռաքէլ գողացաւ զկուռս հօր իւրոյ եւ ոչ ի պէտս երկրպագութեան, այլ ի յանդիմանութիւն սնոտի պաշտամանն։ 2.2.141 Եւ հասեալ Յակոբայ ի հունն Յորդանանու եւ անդ որոշեաց յոչխարաց եւ ի գառանց թուով ԴՃ. (400) որպէս տասանորդս եւ առաքեաց Եսաւայ եղբօր իւրոյ։ 2.2.142 Եւ անցոյց զամենայն անդէայս

2.2.137 ակամբ] ընդ ակամբ 2.2.141 թուով] թըւով

34

ն2° above line p.m.

2.2.139 չուեալ] չըւեալ պաշտամանն] պաշտապանն

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and herds, the donkey(s) and camels, and also the women with the children.225 2.2.143 And he told his shepherds, “When they ask you, whose and whence? say that they are Jacob’s, Esau’s servant.”226 2.2.144 And Jacob remained alone on that side227 of the river and in prayer he praised God, (saying), “When I went to Laban, across this Jordan, I had but a staff in my hand, and today I have become two camps.”228 And behold, while he was praying the sun set and it became dark.229 2.2.145 And behold, a certain nimble man230 arose against Jacob and they smote one another from evening till morning.231 2.2.146 And when the sun shone, the Lord232 said, “Release me, for behold the sun is shining.”233 2.2.147 And Jacob said to him, “I will not let you go until you tell me your name.”234 And he said, “Why do you ask about my name, for my name is wondrous. 235 But your name will be Israel.” 2.2.148 And Jacob did not let him go until he grasped Jacob’s hamstring and lamed him.236 And thus he was taken away from Jacob’s power, and he saw him no more.237 donkeys and ten male donkeys.” The round number in our text is less than that total. Moreover, the Bible enumerates various beasts, while the text here only mentions sheep. 225 The crossing over of the remainder of his flocks is not stated explicitly in the Bible. The women and children were taken across, according to Gen 32:22. Section 2.2.142 is thus an embroidery as it stands. 226 Gen 32:16-22. The biblical narrative is abbreviated here. 227 I.e. the far side. 228 Gen 32:10-11. 229 The last phrase of the sentence is authorial. 230 On various understandings of this “man,” see HARL (1986), 242-243. 231 Gen 32:24. 232 Here the “man” of Gen 32:24 is identified as “the Lord,” which is explicit in 2.2.149. Usually in the Bible, such somewhat mysterious figures called “man” are identified by exegetes as angels, see 2.1.73, 2.1.79 of the present text, relating to the three “men” that appeared to Abraham. Of course, the verses Gen 32:28, 30 themselves strongly suggest that this mysterious “man” is a supraterrestial being. 233 Gen 32:26. 234 Combining Gen 32:26, 27 and 29. Knowledge of a name brings power over its bearer. 235 Gen 32:28. In the Bible the words “for my name is wondrous” do not occur in this story, but were added here from the similar angelophany in Judg 13:18. There the “man” appears to Manoah. 236 The Armenian ամոլաջիլ, which word also occurs in the Armenian Bible, designates the hamstring muscle. The Septuagint gives τοῦ πλάτους τοῦ μηροῦ “the flat place/width of the thigh,” not specifically the hamstring. This wrestling match precedes the naming incident in Gen 32:25. Compare STONE (2012B), Text no. 4, §48. Interestingly, Step‘anos Siwnec‘i (dub) uses the same word of Jacob’s “heel” in the birth story, where Jacob is born holding, in Hebrew, Esau’s heel (Gen 25:26), but in Step‘anos Siwnec‘i (dub), CommGen 2.2.86 he is holding Esau’s ամոլաջիլն “hamstring” (see above, note 490). Thus, Jacob, who held Esau’s ամոլաջիլն is himself wounded in his ամոլաջիլն, and goes to Esau limping because of it. However, Step‘anos Siwnec‘i (dub) is not usually so subtle in presenting his own interpretations. The place of Jacob’s injury is called ամոլաջիլն also in STONE (2012B), Text no. 4 §48, 77. 237 This phrase is an embroidery.

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եւ զհօտս իւր, զէշ եւ զուղտսն, ընդ հունն այլ եւ զկանայսն որդովքն։ 2.2.143 Եւ բանս եդ հովւացն թէ, «Ի հարցանելն զձեզ զումն եւ զուստն ասացէք թէ Յակոբայ է ծառային Եսաւայ»։ 2.2.144 Եւ մնաց Յակոբ միայն յայնկոյս գետոյն եւ աղօթիւք գոհանայր զԱստուծոյ թէ «Ի գնալն իմում առ Լաբան, ցուպ միայն ունէի ի ձեռս իմ ընդ այս Յորդանան եւ այսօր եղէ յերկուս բանակս»։ Եւ ահա մինչդեռ նա աղօթէր եմուտ արեգակն եւ նըսեմացաւ. 2.2.145 եւ այր ոմն յաջողակ յարեաւ ի վերայ Յակոբայ եւ բուռն հարեալ զմիմեանց յերեկօրեա մինչեւ ցառաւօտն 2.2.146 եւ ընդ ծագել արեւուն ասէ Տէր, «Թող զիս զի ահա լուսացաւ»։ 2.2.147 Եւ Յակոբ ասէ ցնա, «Ոչ թողից զքեզ մինչեւ ասիցես ցիս զանուն քո»։ Եւ նա ասէ, «Զի՞ հարցանես զանուանէ իմմէ, զի անուն իմ սքանչելի է, այլ անուն քո Իսրայէլ եղիցի»։ 2.2.148 Եւ ոչ թողոյր զնա Յակոբ մինչեւ կալեալ զամոլաջիլն Յակոբայ / fol. 346v / եւ կաղացոյց զնա եւ այնպէս յափշտակեցաւ ի ձեռացն Յակոբայ եւ այլ ոչ ետես զնա։

2.2.144 ունէի] է above line B°

122

M.E. STONE

Explanation: numbered 2.2.149 And it is to be known238 that it was the Lord who wrestled with Jacob. And he lamed him for three reasons: – 2.2.150 First: So that he should not think it to be a dream. – Second: So that Esau’s heart would have pity. – Third: Since it is the duty of the pious to stand fast 239 in persecution, like the lame. Narrative 2.2.151 And on the next day, Jacob crossed the river, and went on alone and was limping.240 2.2.152 And Esau, having heard (of this) went forth to meet him with four hundred horsemen.241 And he came across Jacob’s flocks and herds, his wives, and his daughters and his sons.242 2.2.153 When they were asked, they said, “It is Jacob’s, the servant of Esau. And behold, he is coming.” 2.2.154 And Esau drew near and saw Jacob limping and, dismounting from his horse, he fell upon his neck. And embracing each other, they kissed and wept greatly.243 And then rejoicing, they mounted their horses and left.244 2.2.155 And while Jacob was proceeding and limping, Esau saw and thus knew (him) that he bowed himself down to the ground to Esau and by that, Esau’s heart was struck with pity for Jacob.245 238 The following is a scholastic comment on the incident just related. This is indicated both by the tag “It is to be known” (see “Introduction,” p. 11) and by the enumeration of multiple reasons, answers to the implied question. 239 Or: remain. It is not clear why the lame are taken as a symbol of steadfastness. 240 This section utilizes Gen 32:31 and reformulates the first part of that verse. The picture of Jacob alone and limping is an embroidery: compare Gen 33:1-3. 241 This is based on Gen 33:1, while Esau’s meeting with Jacob’s wives, sons and daughters is drawn from Gen 33:5. Esau’s encounters with Jacob’s herds and the brothers’ words are not explicit in Gen 32:16-20. Jacob’s limp is mentioned in Gen 32:31, but its effect on Esau and Jacob’s encounter is an embroidery. This effect is presaged as being the divine intent, in 2.2.153. On the cavalry, see n. 224 below. 242 Daughters are not mentioned in the relevant verse, Gen 33:5, which speaks of “children” in general. Observe that only one daughter, Dinah, is mentioned by Genesis and by Step‘anos Siwnec‘i (dub) in 2.2.120. 243 Gen 33:4. The story is radically abbreviated here. 244 Gen 33:16. See also 2.2.150 above. The horses are not mentioned by the Bible. They are another instance of influence of the author’s own context on his telling of the tale. Jacob’s sevenfold prostration before Esau is omitted, see Gen 33:3. 245 This detail is introduced to complement the second reason for Jacob’s being lamed that is given in §153, above. Observe also that the separation of Jacob from Esau related in Gen 33:16-20 is omitted.

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2.2.149 Եւ գիտելի է զի Տէրն էր որ գօտէմարտեցաւ ընդ Յակոբայ։ Եւ կաղաց{ւոց}35 զնա վասն Գ. (3) պատճառաց, – 2.2.150 նախ՝ զի մի կարծեսցէ երազ գոլ. – եւ երկրորդ՝ զի ողորմ անկցի ի սիրտն Եսաւայ. – եւ երրորդ՝ զի պարտ է աստուածապաշտիցն ի հալածանս կալ որպէս

զկաղ։

2.2.151 Եւ վաղիւն անց Յակոբ ընդ գետն եւ գնայր միայն եւ կաղայր։ 2.2.152 Եւ լուեալ Եսաւ ել ընդ յառաջ նորա ԴՃ. (400) ձիաւորօք եւ

հանդիպեալ խաշանցն եւ հօտիցն Յակոբայ կանանցն եւ դստերաց եւ որդոց նորա, 2.2.153 որոց հարցեալ ասէին թէ, «Յակոբայ է ծառային Եսաւայ եւ ահա գայ նա»։ 2.2.154 Եւ մերձեցաւ Եսաւ եւ ետես զՅակոբ զի կաղայր եւ իջեալ ի ձիոյն անկաւ զպարանոցաւ նորա եւ գիրկս արկեալ համբուրեցին զմիմեանս եւ լացին յոյժ. եւ ապա ուրախացեալ հեծեալ ի ձիս գնացին։ 2.2.155 Եւ մինչդեռ գայր Յակոբ եւ կաղայր ետես Եսաւ եւ այնպէս գիտաց թէ երկիր պագանէ ինքեան Եսաւայ եւ այնու անկաւ ողորմ ի սիրտն Եսաւայ վասն Յակոբայ։

2.2.149 տէրն էր] տը էր : corrupt կարացոյց] ed. կաղացւոց A, կաղացւոյց B 2.2.152 յառաջ] առաջ : cf. 2.2.8 կանանցն] կանանց

35

Corrupt for կաղացոյց.

124

M.E. STONE

Narrative: Incident 2 2.2.156 And the time of Isaac’s death drew near, who lived for one hundred and eighty years, and he died in good old age.246 And he was gathered to his fathers in Shechem,247 and placed in the cave. Explanation 2.2.157 And Esau and Jacob, with their sons and daughters, assembled and buried Isaac with great pomp, and they put him with Sarah and with Abraham in the cave of Shechem. There they placed Rebecca their mother, and Leah.248 Narrative 2.2.158 And Jacob lived in tents249 in the region of Shechem. And one day, Dinah, Jacob’s daughter, went out to visit the daughters of the Shechemites.250 2.2.159 Shechem, son of Hamor, saw Dinah; he seized (her) and was with her.251 2.2.160 When Jacob and his sons learned of this, they were very vexed, and did not wish to be at peace with the Shechemites.252 And Hamor, Shechem’s father wished to be reconciled with Jacob and with his sons. 2.2.161 And he strove for peace by this means, that he sent to Jacob and said, “Give me your daughter for my son, and let us make an alliance and let there be peace between us.”253 2.2.162 The sons of Jacob said, “We will not give our sister to the uncircumcised. But, if you wish for peace, let every male of your house be circumcised.”254

246

Gen 35:28-29. There is a confusion of the cave Hebron and the cave of Shechem in Armenian apocryphal texts: see “Introductory Remarks,” pp. 9-10 above, where this is discussed and further instances of the confusion noted. 248 The burial description is much expanded, compared with the simple statement in Gen 35:29: “and his sons Esau and Jacob buried him.” It is to be seen as a clarification of the last phrase of 2.2.156. 249 Gen 33:16: “tents” seems to derive ultimately from Hebrew Sukkot (a place name), here translated (as does the LXX) as “tabernacles”. The continuation of the verse says that he built a house for himself, which would contradict the reading in LXX and Arm which have խորանս “tents”. 250 Gen 34:2. 251 Gen 34:2. The text omits “by force” which occurs in the biblical text. 252 Gen 34:5, 7. 253 Gen 34:8-10. 254 Gen 34:14-15. 247

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2.2.156 Եւ մերձեցաւ ժամանակ Իսահակայ մահուանն որ եկաց ՃՁ. (180) ամ, եւ մեռաւ բարւոք ծերութեան եւ յաւելաւ առ հարսն իւր ի Սիկիմ. եւ եդաւ յայրին։ 2.2.157 Եւ ժողովեցան Եսաւ եւ Յակոբ որդովք եւ դստերօք իւրեանց

եւ թաղեցին զԻսահակ մեծաւ պատուով եւ եդին ընդ Սառայի եւ ընդ Աբրահամու յայրին Սիկիմայ. անդ եդին զՀռաբեկ մայրն իւրեանց եւ զԼիայ։ 2.2.158 Եւ խորանօք բնակէր Յակոբ ի սահմանս Սիկիմայ եւ յաւուր միում, դուստրն Յակոբայ Դինայ ել ի զընին ընդ դստերսն սիկիմացւոց, 2.2.159 զոր տեսեալ Սիւքիմ որդին Եմովրայ զԴինայ կալեալ զնա եւ եղեւ ընդ նմա. 2.2.160 զոր գիտացեալ Յակոբայ եւ որդոց նորա յոյժ դժուրացան եւ ոչ կամէին կալ խաղաղութեամբ ընդ Սիկիմացիսն. եւ հայրն Սիւքիմայ Եմովր կամեցաւ հաշտութիւն առնել ընդ Յակոբայ եւ ընդ որդոց նորա։ 2.2.161 Եւ հնարեցաւ զխաղաղութիւն այնու որ յղեաց առ Յակոբ եւ ասաց, «Տուր ինձ զդուստր քո որդոյ իմոյ եւ արասցուք խնամութիւն եւ եղիցի խաղաղութիւն ի միջի մերում». 2.2.162 ասեն որդիքն Յակոբայ, / fol. 347r / «Ոչ տացուք զքոյր մեր անթլփատից այլ թէ կամիք զխաղաղութիւն, թլփատեսցի ամենայն արու տան ձերոյ»։

2.2.156 սիկիմ ] սկիմ

2.2.158 զդուստրն] դուստր զընին] զըննին

126

M.E. STONE

2.2.163 And despite that this was vexing for them, nonetheless, on account of Shechem, who was smitten by love of Dinah,255 Hamor and Shechem were circumcised. 2.2.164 And they constrained their relatives and all the peoples of the city to be circumcised.256 2.2.165 And every male of the city was circumcised, from the grandees down to the three-years old children, who stepped upon the thresholds of the houses.257 2.2.166 Then Simeon and Levi, the sons of Jacob, raised the sword and, having entered (the city), they cut down all the circumcised males of the city of Shechem, and not one of them was saved.258 2.2.167 At this, Jacob was very angry. He cursed259 Levi and Simeon, for they carried out this killing against his will. And Jacob was wary of the other peoples260 there, in whose midst they were dwelling, lest they gather together to take vengeance on them for the cutting down of Shechem.261 Explanation 2.2.168 By the trickery of the circumcision, they cut down the princes of Shechem with (their) army and all the inhabitants of the city. 2.2.169 And, although Jacob was wary of them, yet fear and fright of them fell upon all the nations in whose midst they rested.262 Brief Doxology For the Glory of Christ, our God.

255

Gen 34:19, cf. 34:3. Gen 34:24. 257 Gen 34:24. That is, the expansion adds, young children able to walk out of their homes. This is adapted from the biblical phrase, “all who went out of the gate of the city.” 258 Gen 34:25. 259 Gen 49:5-7 introduce the idea of his curse, which is moved here for narrative reasons. 260 Or: heathens. 261 Gen 34:30. 262 The document ends with this summary statement and a customary doxology. 256

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2.2.163 Եւ թէպէտ այս, դժուարին էր նոցա այլ սակայն վասն Սուքիմա որ յոյժ հարեալ էր ի սէրն Դինայի, թլփատեցաւ36 Եմովր եւ Սիւքիմ 2.2.164 եւ հարկեցին ի վերայ ազգականաց իւրեանց եւ ամենայն ժողովրդոց քաղաքին թլփատիլ։ 2.2.165 Եւ թլփատեցաւ ամենայն արու քաղաքին ի մեծամեծաց մինչեւ ցերամեան մանկունսն որ զսեամս տանցն կոխէին։ 2.2.166 Իսկ Շմաւոն եւ Ղեւի որդիքն Յակոբայ սուր եդեալ , կոտորեցին զամենայն թլփատեալ արուս Սիկիմայ քաղաքին եւ ոչ ոք ապրեցաւ ի նոցանէ, 2.2.167 ընդ որ յոյժ բարկացեալ Յակոբ. անէծ զՂեւի եւ զՇմաւոն որ զայն գործեցին զի առանց37 կամաց նորա արարին զսպանումն զայն եւ կասկածէր Յակոբ յայլազգացն անտի յորոց միջի բնակէին զի մի ժողովեսցին ի միասին առնուլ ի նոցանէ զվրէժ կոտորմանն Սիկիմայ։ 2.2.168 Զոր խաբէութեամբ թլփատութեանն կոտորեցին զիշխանսն Սիկիմայ հանդերձ զօրօք եւ ամենայն բնակչօք քաղաքին. 2.2.169 Եւ թէպէտ Յակոբ կասկածէր ի նոցանէ, այլ ահ եւ երկիւղ նոցա անկաւ ի վերայ ամենայն ազգացն յորոց միջի կային ինքեանք։ ի փառս Քրիստոսի Աստուծոյ մերոյ։

2.2.163 սուքիմա] սիւքիմայ 2.2.166 ] B, om A : homoeoteleuton 2.2.167 յայլազգացն] այլազգեացն

36 37

One might expect a plural verb here. Strange sign over ա2°.

INDEX OF ARMENIAN WORDS Bernard Coulie

This index displays the full list of the words present in the Commentary on Genesis attributed to Step‘anos of Siwnik‘. Entries (lemmas) are listed in alphabetical order, preceded by the indication of the total number of their occurrences. After the lemma, the various forms present in the text are listed in alphabetical order, with the exact reference to the place of each form in the text; if the form appears more than once under the same reference, the number of occurrences is then given in parentheses. See the following example: 8

աղախին աղախին 2.1.130 աղախինն 2.1.61; 2.1.128 զաղախինդ 2.1.144 զաղախինն 2.1.127 յաղախնոյն 2.1.62; 2.2.119 (2)

Forms with agglutinated prefix (preposition, negation) or suffix (demonstrative pronoun) appears under the different lemmas. For instance, the form զաղախինն (2.1.127) — analyzed զ-աղախին-ն — appear under the three lemmas զ (preposition), աղախին (noun), and ն (demonstrative pronoun). The indication « Tit. » (Titulus) refers to the forms present in titles. The lemmatization uses the linguistic tools and softwares developed in the frame of the GREgORI Project (Oriental Institute, UCLouvain, Belgium)1, with the collaboration of the Calfa Association (Paris, France)2. The lemmatization process results in the index printed in this volume and in a lemmatized concordance accessible online on the website of the GREgORI Project. A digital version of the text is searchable online in the Armenian corpus of the GREgORI Project3. We express our gratitude to Bastien Kindt (UCLouvain and Peeters Publishers) and Chahan Vidal-Gorène (Calfa) who were responsible for the technical treatment of the data. 1 See the website of the GREgORI Project at https://uclouvain.be/fr/instituts-recherche/ incal/ciol/gregori-project.html. 2 See the website of the Calfa Association at https://calfa.fr. 3 See at https://www.gregoriproject.com.

130 3 65

33

6

3 2 18

INDEX OF ARMENIAN WORDS

Աբիմելէք աբիմելէք 2.2.82 աբիմէլէք 2.1.120; 2.1.122 Աբրահամ աբրահամ 2.1.98; 2.1.111; 2.1.113; 2.1.115; 2.1.121 (2); 2.1.140; 2.1.142; 2.1.145; 2.1.147; 2.1.156; 2.2.2; 2.2.5; 2.2.7; 2.2.23; 2.2.37; 2.2.48; 2.2.52; 2.2.67; 2.2.70; 2.2.73; 2.2.76; 2.2.116 աբրահամու 2.1.13; 2.1.18; 2.1.25; 2.1.32; 2.1.118; 2.1.119; 2.1.120; 2.1.121; 2.1.126; 2.1.127; 2.1.129; 2.1.135; 2.1.137; 2.1.139; 2.1.144; 2.1.146; 2.1.155; 2.2.4; 2.2.8; 2.2.9; 2.2.19; 2.2.22; 2.2.25; 2.2.47 (2); 2.2.50; 2.2.61; 2.2.65 (2); 2.2.76; 2.2.80; 2.2.91; 2.2.115; 2.2.116; 2.2.157 զաբրահամ 2.2.20; 2.2.21 յաբրահամ 2.1.108; 2.1.121 յաբրահամէ 2.1.112 յաբրահամու 2.1.19; 2.2.51 Աբրամ աբրամ 2.1.1; 2.1.4; 2.1.8; 2.1.14; 2.1.31; 2.1.34; 2.1.36; 2.1.51; 2.1.62; 2.1.65; 2.1.66; 2.1.71; 2.1.73; 2.1.74; 2.1.76; 2.1.78; 2.1.79; 2.1.81; 2.1.97 աբրամէ 2.1.53 աբրամու 2.1.10; 2.1.61; 2.1.63; 2.1.64; 2.1.68; 2.1.69; 2.1.70; 2.1.88; 2.1.93 աբրամուն 2.1.99 աբրայամուն 2.1.98 զաբրամ 2.1.11; 2.1.21 Ադամ ադամ 2.1.50 ադամայ 2.1.49; 2.2.7; 2.2.9 զադամ 2.2.6 յադամայ 2.1.50 ազատ ազատ 2.1.38; 2.1.49 զազատն 2.1.49 ազատութիւն ազատութիւն 2.1.50 յազատութիւն 2.1.57 ազգ ազգ 2.2.27 ազգաց 2.1.52; 2.1.67 ազգացն 2.2.169 ազգէ 2.2.53 ազգի 2.2.39 ազգն 2.2.123 ազգս 2.1.59 զազգն 2.1.38 յազգ 2.1.67; 2.1.134; 2.1.155; 2.1.160; 2.2.12

INDEX OF ARMENIAN WORDS

1 2 1 1 1 1 8

8

1 9 1 1 1 1 4 8

131

յազգէն 2.1.120; 2.2.53 յազգէտ 2.1.10 յազգի 2.1.91 ազգական ազգականաց 2.2.164 ազգատոհմ զազգատոհմ 2.2.12 յազգատոհմէ 2.2.116 ազդ ազդ 2.1.17 ալիւր ալիւր 2.1.76 ախորժակ ախորժակաց 2.2.96 ախտանամ ախտանայ 2.2.35 ածեմ ած 2.2.53 ածեալ 2.1.5; 2.1.66; 2.2.66 ածել 2.2.53; 2.2.116 էած 2.1.154; 2.2.106 ակն ակամբ 2.2.113; 2.2.137 աչք 2.2.93 աչօք 2.2.41 զաչս 2.1.73; 2.1.150; 2.2.71 յաչս 2.1.128 ահ ահ 2.2.169 ահա ահա 2.1.14; 2.1.61; 2.1.73; 2.1.150; 2.2.63; 2.2.79; 2.2.144; 2.2.146; 2.2.153 ահագին ահագին 2.1.120 Ահարոն զահարոնին 2.2.16 ահաւասիկ ահաւասիկ 2.1.130 ահեղ ահեղ 2.2.33 աղ աղ 2.1.95 աղի 2.1.94; 2.2.44 (2) աղախին աղախին 2.1.130 աղախինն 2.1.61; 2.1.128 զաղախինդ 2.1.144

132

1 2 2 3

2 4

1 3

1 47

2 1 1

INDEX OF ARMENIAN WORDS

զաղախինն 2.1.127 յաղախնոյն 2.1.62; 2.2.119 (2) աղաչանք աղաչանացն 2.1.93 աղաչեմ աղաչեաց 2.1.4 աղաչէր 2.2.70 աղաւթեմ աղաւթէր 2.1.71 աղօթէր 2.2.144 աղաւթք աղաւթից 2.1.10 աղօթիւք 2.2.144 զաղօթս 2.2.18 աղաւնի աղաւնի 2.1.25; 2.1.26 աղբեւր աղբեւր 2.1.103 յաղբերէն 2.2.57 յաղբեւրն 2.2.60; 2.2.63 աղեղնաւոր աղեղնաւոր 2.1.153 աղջիկ աղջիկ 2.1.23 զաղչիկն 2.2.62 զաղջիկն 2.2.68 աղքատ աղքատաց 2.1.71 ամ ամ 2.1.53 (2); 2.1.55 (2); 2.1.57 (3); 2.1.58; 2.2.16; 2.2.78; 2.2.132 (2); 2.2.156 ամաց 2.1.1; 2.1.10; 2.1.51; 2.1.54; 2.1.56; 2.1.62; 2.1.97; 2.1.108 (2); 2.1.111 (2); 2.1.112; 2.1.117; 2.1.139; 2.1.146; 2.2.37; 2.2.91; 2.2.130 ամացն 2.1.53; 2.2.129 ամի 2.1.54 (2); 2.2.74; 2.2.76; 2.2.85 ամին 2.1.109; 2.2.37 ամն 2.1.53 (2); 2.1.57 ամս 2.1.38; 2.1.54 (2); 2.1.87 աման աման 2.2.43 ամանով 2.2.57 ամաւթ ամաւթով 2.1.66 ամաւթղածութիւն ամաւթղածութեան 2.1.86

INDEX OF ARMENIAN WORDS

2 30

1 2 1 4 1 1 1 7

1 13

29

1 1

133

ամբառնամ ամբարձ 2.2.71 ամբարձեալ 2.1.73 ամենայն ամենայն 2.1.18; 2.1.32; 2.1.35; 2.1.89; 2.1.97; 2.2.35; 2.2.41; 2.2.47; 2.2.136 (2); 2.2.162; 2.2.164; 2.2.165; 2.2.168; 2.2.169 ամենայնի 2.1.6; 2.2.45 զամենայն 2.1.19; 2.1.30; 2.1.33; 2.2.5; 2.2.6; 2.2.7; 2.2.30; 2.2.31; 2.2.139; 2.2.142; 2.2.166 յամենայն 2.2.21 յամենայնէ 2.2.21 ամենեքեան ամենեքեան 2.2.120 ամոլաջիլ զամոլաջիլն 2.2.86; 2.2.148 Ամոն ամոն 2.2.39 ամուլ ամուլ 2.1.34; 2.1.126; 2.2.125; 2.2.126 ամուսնանամ ամուսնանային 2.2.28 Ամուրհացի ամուրհացոցն 2.1.59 ամպ ամպոց 2.2.29 այդ այդ 2.1.67; 2.1.124; 2.1.132; 2.2.62 զայդ 2.1.21; 2.2.97 յայդմանէ 2.1.10 այժմ այժմ 2.1.107 այլ (այլոց) այլ 2.1.95; 2.1.103; 2.1.105; 2.2.25; 2.2.27; 2.2.31; 2.2.32; 2.2.110; 2.2.132; 2.2.148 այլոց 2.2.25 զայլն 2.1.57 յայլ 2.1.104 այլ (եւ) այլ 2.1.13; 2.1.38; 2.1.46; 2.1.52; 2.1.65; 2.1.79; 2.1.85; 2.1.86; 2.1.107; 2.1.108; 2.1.134; 2.1.153; 2.2.16; 2.2.28; 2.2.40; 2.2.53; 2.2.66; 2.2.88; 2.2.112; 2.2.123; 2.2.125; 2.2.127 (2); 2.2.140; 2.2.142; 2.2.147; 2.2.162; 2.2.163; 2.2.169 այլազգ յայլազգացն 2.2.167 այլազգի յայլազգեացն 2.2.106

134 38

6 1 1 26

1 5 1 4 1 5

16

INDEX OF ARMENIAN WORDS

այն այն 2.1.103 (2); 2.1.110; 2.1.120; 2.1.144; 2.1.160; 2.2.13; 2.2.72; 2.2.86; 2.2.98; 2.2.116; 2.2.117; 2.2.136 այնմ 2.1.71; 2.2.10 այնորիկ 2.1.79; 2.1.124; 2.2.29 այնու 2.2.59; 2.2.123; 2.2.124; 2.2.155; 2.2.161 զայն 2.1.42; 2.1.64; 2.1.103; 2.1.104; 2.2.40; 2.2.64; 2.2.99; 2.2.107; 2.2.167 (2) յայն 2.1.5; 2.1.57 յայնմ 2.1.9; 2.2.88 յայնմիկ 2.2.80 այնպէս այնպէս 2.1.16; 2.2.28; 2.2.31; 2.2.134; 2.2.148; 2.2.155 այո այո 2.2.132 այպանեմ այպանէր 2.1.43 այս (սա) այս 2.1.6; 2.1.66; 2.1.96; 2.1.102; 2.1.103; 2.1.120; 2.1.123; 2.1.159; 2.2.10; 2.2.39; 2.2.55; 2.2.113; 2.2.144; 2.2.163 այսորիկ 2.1.68; 2.2.34 այսու 2.1.1; 2.2.92 զայս 2.1.31; 2.1.51; 2.1.66; 2.2.63; 2.2.106 յայսմ 2.1.11 յայսմանէ 2.2.67 յայսմիկ 2.1.82 այսաւր այսօր 2.2.144 այսինքն այսինքն 2.1.41; 2.1.78; 2.2.34; 2.2.39; 2.2.86 այսուհետեւ այսուհետեւ 2.2.133 այսպէս այսպէս 2.1.53; 2.2.7; 2.2.13; 2.2.33 այտի այտի 2.2.66 այր (այրից) այրն 2.2.37 զայրն 2.2.37 յայրին 2.2.91; 2.2.156; 2.2.157 այր (արանց) այր 2.1.17; 2.1.91; 2.2.63; 2.2.87; 2.2.145 այրն 2.2.72 (2) առն 2.1.124 արամբք 2.2.3 արս 2.2.5

INDEX OF ARMENIAN WORDS

9

1 2 1 3

1 1 1 1 1 1 2 17 2 2

135

արսն 2.1.19 արք 2.1.14; 2.1.73; 2.2.120 զայր 2.2.82 զայրն 2.2.64 այրեմ այրեաց 2.2.33; 2.2.34 այրել 2.2.26 այրելոց 2.2.35 այրեն 2.2.32 այրեսցի 2.2.48 այրեցան 2.2.36 այրեցաւ 2.2.48 զայրելոյն 2.2.32 անախտ անախտ 2.2.127 անապակ անապակ 2.2.19; 2.2.22 անապական անապական 2.2.9 անապատ անապատ 2.1.147 անապատի 2.2.44 անապատն 2.1.131 անասուն զանասունս 2.2.31 անաստուած անաստուածիցն 2.1.105 անաւթի անաւթի 2.1.72 անաւրէն անօրէն 2.2.51 անբաւ յանբաւ 2.1.2 անբեկ զանբեկ 2.1.28 անգամ անգամ 2.1.121; 2.2.113 անդ անդ 2.1.18; 2.1.32; 2.1.54; 2.1.81; 2.1.91; 2.1.92; 2.1.152; 2.1.155; 2.1.160; 2.2.22; 2.2.37; 2.2.38; 2.2.44; 2.2.47; 2.2.71; 2.2.141; 2.2.157 անդամ անդամ 2.1.27 անդամն 2.1.103 անդամաթիւ անդամաթուոցն 2.1.30 զանդամաթիւսն 2.1.29

136 3

1 1 4 1 1 3

1 1 8

1 1 1 9

2 1 2 1 1

INDEX OF ARMENIAN WORDS

անդեայ անդէայս 2.2.142 անդէաքն 2.2.136 յանդեա 2.1.78 անդիմադարձեմ անդիմադարձեալ 2.1.13 անդր անդր 2.2.101 անդրանկութիւն զանդրանկութիւն 2.2.89 զանդրանկութիւնն 2.2.90; 2.2.112; 2.2.113 աներկբայ աներկբայ 2.1.10 անզաւակ անզաւակ 2.2.127 անէծք անէծս 2.2.97 անէծքն 2.2.98 անիծից 2.1.46 անթիւ անթիւ 2.1.36 անթլփատ անթլփատից 2.2.162 անիծանեմ անէծ 2.1.46 (2); 2.1.48; 2.2.167 անիծանել 2.1.48 անիծեալ 2.1.38; 2.1.39; 2.1.46 անիծեմ անիծելն 2.1.47 անխարդախ անխարդախ 2.2.125 անծանաւթ անծանաւթ 2.1.6 անկանիմ անկաւ 2.1.6; 2.1.49; 2.2.154; 2.2.155; 2.2.169 անկեալ 2.2.48; 2.2.70; 2.2.93 անկցի 2.2.150 անկատար անկատար 2.1.109 (2) անկողին անկողնոյ 2.2.85 անհայր անհայր 2.2.12 (2) անհուն զանհուն 2.2.38 անձանձիր անձաձիր 2.1.10

INDEX OF ARMENIAN WORDS

4

3

1 2 1 2 1 1 1 1 2 1 14

1 1 1 7 9

անձն անձամբն 2.1.153 անձն 2.2.102 յանձին 2.2.62; 2.2.63 անձրեւ անձրեւաւք 2.1.92 անձրեւօք 2.2.29 զանձրեւ 2.2.29 անձրեւային յանձրեւային 2.1.159 անմայր անմայր 2.2.12 (2) անմարթ անմարթ 2.1.48 անմիտ անմիտ 2.2.134 անմիտն 2.2.90 անյայտ անյայտ 2.1.7 անյապաղ անյապաղ 2.1.145 անյիշատակ անյիշատակ 2.2.83 անորդի անորդի 2.1.61 անուանեմ անուանեն 2.1.96 անուանեցան 2.2.77 անուանի անուանիք 2.2.120 անուն անուամբն 2.2.10 անուն 2.1.23; 2.1.98; 2.1.99; 2.1.138; 2.2.147 (2) անունն 2.1.119; 2.2.52 զանուանէ 2.2.147 զանուն 2.1.62; 2.2.39 (2); 2.2.147 անպտուղ անպտուղ 2.2.127 անսկիզբն անսկիզբն 2.2.13 անվախճան անվախճան 2.2.13 անտի անդի 2.1.90 անտի 2.1.11; 2.1.88; 2.1.108; 2.2.16; 2.2.116; 2.2.167 անցանեմ անց 2.1.30; 2.2.151

137

138

2 2 1 12

2 12 1 1 4 32

3 1 5

INDEX OF ARMENIAN WORDS

անցանելն 2.2.41 անցանելոց 2.2.41 անցանէ 2.1.101 անցաւ 2.2.40; 2.2.41 անցեալ 2.1.57 անցին 2.2.28 անցուցանեմ անցոյց 2.2.142 անցուցեալ 2.1.72 անփորձ անփորձ 2.1.121; 2.1.123 աշակերտ աշակերտացն 2.2.22 աշխարհ աշխարհաւ 2.1.90 աշխարհէ 2.2.21 աշխարհի 2.2.45 աշխարհիս 2.2.41; 2.2.42 աշխարհն 2.1.2 աշխարհս 2.2.40; 2.2.41 (2) յաշխարհի 2.2.18; 2.2.127 յաշխարհիս 2.2.127 աշխարհական աշխարհականքն 2.2.124 զաշխարհականս 2.2.122 ապա ապա 2.1.57; 2.1.100; 2.1.108; 2.1.157; 2.2.9; 2.2.66; 2.2.69; 2.2.85; 2.2.89; 2.2.132; 2.2.133; 2.2.154 ապարանջան ապրընջան 2.2.59 ապուխտ ապուխտ 2.2.43 ապրեմ ապրեալք 2.1.89 ապրեցաւ 2.1.93; 2.1.115; 2.2.166 առ (ի) առ 2.1.37; 2.1.43; 2.1.61; 2.1.68; 2.1.71 (2); 2.1.75; 2.1.76; 2.1.82; 2.1.99; 2.1.103; 2.1.134; 2.1.135; 2.1.152; 2.1.155; 2.1.156; 2.2.31; 2.2.42; 2.2.57; 2.2.67; 2.2.79; 2.2.80; 2.2.102; 2.2.103; 2.2.107; 2.2.110; 2.2.114; 2.2.117 (2); 2.2.144; 2.2.156; 2.2.161 Առան առան 2.2.48; 2.2.49 առանայ 2.2.47 առանձնանամ առանձացեալ 2.1.71 առանց առանց 2.1.31; 2.1.37; 2.1.72; 2.1.108; 2.2.167

INDEX OF ARMENIAN WORDS

1 9 3 1 4 4 1 1 27

38

1

139

առաջ առաջ 2.1.74 առաջի առաջի 2.1.66 (2); 2.1.77; 2.1.78; 2.1.150; 2.1.151; 2.2.9; 2.2.48; 2.2.66 առաջին առաջին 2.1.50; 2.2.44 յառաջին 2.1.108 առաւաւտ ցառաւօտն 2.2.145 առաւել առաւել 2.1.115; 2.2.33; 2.2.126; 2.2.128 առաքեմ առաքեաց 2.2.60; 2.2.67; 2.2.141 առաքելոցն 2.2.19 առաքինութիւն զառաքինութիւն 2.1.70 առընթեր առընթեր 2.2.22 առնեմ առնել 2.1.25; 2.2.160 առնելոյն 2.2.129 առնէր 2.1.70; 2.2.123 առնիցեմք 2.2.97 արայ 2.1.76; 2.1.130 արասցուք 2.2.161 արար 2.1.39; 2.1.50; 2.1.120; 2.1.133; 2.1.142; 2.1.145; 2.2.49; 2.2.74; 2.2.79; 2.2.100; 2.2.101; 2.2.106 արարին 2.1.17; 2.1.18; 2.1.157; 2.2.40; 2.2.167 արարից 2.2.96 առնում առ 2.1.78; 2.1.120; 2.2.21; 2.2.76; 2.2.113; 2.2.117; 2.2.139 առաւ 2.1.121 առեալ 2.1.41; 2.1.43; 2.1.45; 2.1.52; 2.1.61; 2.1.77; 2.2.4; 2.2.9; 2.2.58; 2.2.70; 2.2.75; 2.2.105; 2.2.107 առին 2.2.43 առնեալ 2.1.108 առնու 2.1.98 առնուիք 2.1.22 առնուլ 2.1.120; 2.2.129; 2.2.167 առնուն 2.2.32 առցեն 2.1.14 առցես 2.2.133 էառ 2.1.51; 2.1.115; 2.2.109; 2.2.110; 2.2.113; 2.2.132 յառնուլն 2.1.19 առողջութիւն առողջութեան 2.2.55

140

INDEX OF ARMENIAN WORDS

109 ասեմ ասաց 2.1.6; 2.1.14; 2.1.21; 2.1.22; 2.1.25; 2.1.66; 2.1.76; 2.1.85; 2.1.103; 2.1.120; 2.1.124; 2.1.129; 2.1.130; 2.1.132; 2.1.133; 2.1.144; 2.2.13; 2.2.45; 2.2.52; 2.2.63 (2); 2.2.67; 2.2.68; 2.2.72; 2.2.79; 2.2.81; 2.2.83; 2.2.86; 2.2.89 (2); 2.2.94; 2.2.95 (3); 2.2.102; 2.2.104; 2.2.108; 2.2.131; 2.2.161 ասացաւ 2.1.120 ասացեր 2.1.121; 2.2.83 ասացէք 2.2.143 ասացին 2.1.16 ասել 2.1.15; 2.1.21 ասելն 2.1.7 ասեն 2.1.69; 2.1.112; 2.2.55; 2.2.62; 2.2.67; 2.2.68; 2.2.162 ասեր 2.2.119 ասէ 2.1.10; 2.1.11; 2.1.20; 2.1.35; 2.1.37; 2.1.61; 2.1.67; 2.1.80; 2.1.81; 2.1.82; 2.1.84; 2.1.85; 2.1.107; 2.1.125; 2.1.134; 2.1.158; 2.2.15; 2.2.16; 2.2.64; 2.2.66; 2.2.68; 2.2.97; 2.2.98; 2.2.102 (3); 2.2.103 (2); 2.2.108; 2.2.109 (2); 2.2.110 (3); 2.2.111; 2.2.126; 2.2.132 (2); 2.2.133; 2.2.134; 2.2.146; 2.2.147 (2) ասէին 2.2.153 ասէն 2.1.47 ասէր 2.1.121; 2.2.113 ասի 2.1.98; 2.1.111; 2.1.142; 2.2.11 (2) ասիցես 2.2.147 ասիցէ 2.2.98 2 ասորի ասորոյ 2.2.57 ասորոց 2.2.56 2 աստ աստ 2.1.33; 2.1.46 1 աստանաւր աստանաւր 2.1.38 5 աստղ աստեղաց 2.1.36; 2.1.120 աստեղացն 2.1.5 աստղք 2.1.35 զաստեղս 2.1.37 1 աստղագիտութիւն աստղագիտութեան 2.1.5 60 աստուած աստուած 2.1.3; 2.1.6; 2.1.10; 2.1.25; 2.1.35; 2.1.38; 2.1.49; 2.1.61; 2.1.64; 2.1.65; 2.1.68; 2.1.79; 2.1.108; 2.1.120; 2.2.60; 2.2.102; 2.2.124 աստուծոյ 2.1.9; 2.1.13 (2); 2.1.26; 2.1.32; 2.1.33; 2.1.48; 2.1.49; 2.1.52; 2.1.57; 2.1.62; 2.1.65; 2.1.108; 2.1.124 (2); 2.1.138; 2.1.155; 2.2.3; 2.2.16; 2.2.18; 2.2.24; 2.2.28; 2.2.44; 2.2.86; 2.2.124; 2.2.128; 2.2.135; 2.2.169

INDEX OF ARMENIAN WORDS

1 2 2 1 1 1 1 3

1 1 1 1 1 5 5

3 1

141

զաստուած 2.1.1; 2.2.70; 2.2.105; 2.2.122 զաստուածս 2.1.96 զաստուածսն 2.1.4 զաստուծոյ 2.2.144 յաստուծոյ 2.1.48; 2.1.51; 2.1.97; 2.1.98; 2.1.99; 2.1.120 (2); 2.2.125 աստուածածանաւթութիւն աստուածածանաւթութիւն 2.1.106 աստուածային աստուածային 2.2.38 յաստուածայինսն 2.1.71 աստուածապաշտ աստուածապաշտիցն 2.1.105; 2.2.150 աստուածատուր աստուածատուր 2.2.2 Արաբացի արաբացոյն 2.2.44 արամբի զարամբոյն 2.2.126 արատ յարատ 2.1.19 արարած արարածոց 2.1.Tit. զարարածս 2.1.26 յարարծոց 2.2.1 արարիչ զարարիչ 2.1.5 արբենամ արբեցաւ 2.1.40 արբուցանեմ արբուցին 2.2.42 արգանդ յարգանդէ 2.2.85 արգելում արգել 2.1.72 արդ արդ 2.1.31; 2.1.108; 2.2.96; 2.2.110; 2.2.121 արդար արդար 2.1.89; 2.1.91 արդարն 2.1.90 արդարոցն 2.1.89 արդարսն 2.1.108 արդարութիւն արդարութեամբն 2.1.93 արդարութեան 2.2.10 (2) արեգակն արեգակն 2.2.144

142 2 2 1 1 2 2 3

2 1 3 1 1 9

1 1 1 2 1

INDEX OF ARMENIAN WORDS

արեւ արեւդ 2.2.55 արեւուն 2.2.146 արեւելք յարեւելից 2.2.4 յարեւելս 2.2.76 արժանաւոր զարժանաւորս 2.2.21 արժանի արժանին 2.1.46 արիւն յարենէ 2.2.53 յարենէն 2.1.100 արծաթ արծաթոյ 2.1.122; 2.2.37 արկանեմ արկեալ 2.2.154 արկից 2.1.61 էարկ 2.2.100 արհամարհեմ արհամարհեցաւ 2.1.128 արհամարհէր 2.1.43 արձակեմ արձակեաց 2.1.145 արձան արձան 2.1.94; 2.2.44 (2) արմատանամ արմատացեալ 2.1.71 Արշակունի արշակունիք 2.2.77 արու արու 2.1.97; 2.2.162; 2.2.165 արուս 2.2.166 արուսն 2.2.28 արուք 2.2.28 (2) արուքն 2.2.34 զարուսն 2.1.103 արուեստ յարուեստն 2.1.5 արջառ արջառք 2.2.136 արտ զարտոյ 2.1.3 արտաքոյ արտաքոյ 2.1.40; 2.2.106 արտաքս արտաքս 2.1.43

INDEX OF ARMENIAN WORDS

1 2 1 1 3 5

1 1 2 2 1 5

2 3

1 25

արքայ արքայ 2.1.122 աւազ աւազոյ 2.1.120 զաւազ 2.1.37 աւազան յաւազանսն 2.2.135 աւանդեմ աւանդեաց 2.2.19 աւասիկ աւասիկ 2.1.35; 2.1.81; 2.2.109 աւար աւար 2.2.4; 2.2.5 աւարն 2.2.6 զաւարն 2.2.7 յաւարէն 2.1.120 աւգտական աւգտական 2.1.4 աւգտակար աւգտակար 2.1.Tit. աւդ աւդոյ 2.1.26 օդոց 2.2.29 աւելի աւելի 2.1.101; 2.1.103 աւելորդ աւելորդ 2.1.103 աւետիք աւետեաց 2.2.126 աւետեացն 2.1.87 աւետօք 2.2.60 յաւետեաց 2.1.49; 2.1.114 աւծանեմ յաւծեալս 2.1.125 յաւծեալսն 2.1.20 աւտար աւտար 2.1.17 յօտար 2.2.53 օտար 2.2.34 աւտարութիւն յաւտարութեան 2.1.121 աւր աւուր 2.2.88 աւուրն 2.1.102 աւուրս 2.1.82; 2.1.159 աւուրց 2.1.36; 2.1.156; 2.2.13 աւուրցն 2.1.51

143

144

1 4

5

1 15

10

1 1 1 1 6

INDEX OF ARMENIAN WORDS

աւր 2.1.100 (2) աւրէ 2.1.9 աւրն 2.1.100; 2.1.101 զաւուրս 2.1.72 յաւուր 2.1.71; 2.1.143; 2.2.82; 2.2.88; 2.2.94; 2.2.130; 2.2.158 յաւրն 2.1.114 օր 2.2.51; 2.2.138 օրէ 2.2.51 աւրեայ աւրեայ 2.1.141 աւրէն աւրէն 2.1.100 օրէնս 2.2.29 օրինացն 2.2.17 օրինօքն 2.2.123 աւրինակ աւրինակ 2.1.103 աւրինակաւ 2.1.107 օրինակ 2.2.32; 2.2.78 օրինակն 2.2.123 աւրինակեմ օրինակեցաւ 2.2.10 աւրհնեմ աւրհնեա 2.2.110 աւրհնեալ 2.1.48; 2.2.116 աւրհնեաց 2.1.155; 2.2.20 աւրհնել 2.1.114; 2.2.105; 2.2.112 աւրհնեսցէ 2.2.94; 2.2.95; 2.2.96; 2.2.108; 2.2.110 աւրհնեցի 2.2.108 զաւրհնեալն 2.1.48 աւրհնութիւն աւրհնութեան 2.1.38; 2.1.155; 2.2.55 աւրհնութեանն 2.2.97 աւրհնութիւնն 2.2.111; 2.2.112 աւրհնութիւնք 2.2.110 զաւրհնութիւն 2.2.113 զաւրհնութիւնն 2.2.109; 2.2.110 ափ ափն 2.1.37 Բաբելացի բաբելացւոց 2.1.2 Բադուէլ բադուէլի 2.2.115 բազմամեայ բազմամեայ 2.1.10 բազմանամ բազմանալ 2.1.64; 2.1.120

INDEX OF ARMENIAN WORDS

1 3

1 6 1 4 1 1 2 4 1 5 4

1 2 1 2

բազմանալն 2.2.51 բազմացան 2.1.18; 2.2.136 բազմացաւ 2.1.155 բազմորդի բազմորդի 2.2.123 բազմութիւն բազմութեամբ 2.1.37 բազմութեան 2.2.77 զբազմութիւն 2.1.36 բազուկ զբազուկսն 2.1.6 բազում բազմաց 2.1.52; 2.1.67 բազում 2.1.72; 2.1.100; 2.2.10; 2.2.126 բազպան բազպան 2.2.100 Բաթւէլ բաթւէլ 2.2.64 բաթւէլի 2.2.57 (2); 2.2.61 բաժանեմ բաժանեցաւ 2.2.51 բաժին բաժինս 2.1.156 Բալլա բալլայ 2.2.133 բալլայէ 2.2.119 բաղարջ բաղարճ 2.2.9; 2.2.19; 2.2.22 զբաղարճն 2.1.77 բամբասեմ բամբասէ 2.2.38 բայց բայց 2.1.11; 2.1.40; 2.1.87; 2.1.108; 2.2.68 բան բան 2.1.Tit. բանին 2.1.49 բանս 2.2.55; 2.2.143 բանակ բանակս 2.2.144 բանամ բացեալ 2.2.69 եբաց 2.1.150 բաշխեմ բաշխեաց 2.2.69 բառնամ բառնայ 2.1.103 եբարձ 2.2.56

145

146 1 8

1 2 1 2 3 1 1 1 1 2 5

1 1 8

1 2

INDEX OF ARMENIAN WORDS

բարեխաւսեմ բարեխաւսելն 2.1.88 բարի բարի 2.1.32; 2.2.68 (2); 2.2.124; 2.2.127 բարիս 2.1.18 զբարի 2.1.70; 2.2.65 բարկանամ բարկացեալ 2.2.167 բարձրեալ բարձրելոյ 2.2.86 բարձրելոյն 2.2.14 բարւոք բարւոք 2.2.156 բարք բարուցն 2.2.125 բարս 2.1.70 բաց բաց 2.1.120; 2.1.131; 2.1.144 բացեայ բացեայ 2.1.149 Բենիամին բենիամին 2.2.119 բեռն զբեռինսն 2.2.69 բեր զբերս 2.1.3 բերան բերան 2.2.108; 2.2.110 բերեմ բեր 2.2.96 բերեալ 2.1.78 բերել 2.2.95 եբեր 2.2.99; 2.2.107 բնագիր բնագիրս 2.1.12 բնական զբնական 2.2.29 բնակեմ բնակեալ 2.1.155 բնակեսցի 2.1.160 բնակեցան 2.1.152 բնակէին 2.2.167 բնակէր 2.2.25; 2.2.46; 2.2.51; 2.2.158 բնակիչ բնակչօք 2.2.168 բնութիւն բնութեամբ 2.2.14

INDEX OF ARMENIAN WORDS

1 2 1 1 1 1 1 29

1 1 1 1 1 1 1 1

բնութեանս 2.1.106 բոյն բոյնս 2.2.32 բուն բունս 2.2.26 զբուն 2.1.120 բուռն բուռն 2.2.145 Գաբրիէլ գաբրիէլ 2.2.60 գազանաբարոյ գազանաբարոյ 2.2.87 Գաթ գաթ 2.2.119 գալուստ գալստեանն 2.2.71 գամ (գալ) գալ 2.1.71; 2.1.140; 2.2.26; 2.2.63; 2.2.134 գալն 2.1.75; 2.2.47; 2.2.68 գալոց 2.1.60 գայ 2.1.100; 2.2.153 գային 2.1.73; 2.1.75 գայր 2.2.155 գան 2.1.131 եկ 2.1.10; 2.2.103 եկեալ 2.1.96; 2.2.4; 2.2.57; 2.2.66; 2.2.107 եկեսցէ 2.2.98 եկի 2.2.109 եկին 2.1.24 եկիր 2.2.102 եկից 2.1.82 եկն 2.2.44; 2.2.109 գանգագ գանգատ 2.2.79 գառն գառանց 2.2.141 գարի գարի 2.2.84 գարնանային գարնանային 2.1.159 գարշ գարշ 2.2.33 գաւազան գաւազանն 2.1.71 գաւտէմարտիմ գօտէմարտեցաւ 2.2.149 գեղ

147

148 2 1 2 1 1 1 1 1 9

2 1 1 5 14

4

INDEX OF ARMENIAN WORDS

գեղոյ 2.2.125 գեղեցիկ գեղեցիկ 2.1.14; 2.1.17 գեղեցկատիպ գեղեցկատիպք 2.2.120 գետ գետն 2.2.151 գետոյն 2.2.144 գերեզման գերեզմանին 2.2.9 գերեմ գերելոցս 2.1.50 Գերերացի գերերացւոց 2.1.122 գերութիւն գերութիւնն 2.2.23 գին գինդ 2.2.59 գինի գինի 2.1.39; 2.2.9; 2.2.19; 2.2.38; 2.2.42 գինին 2.2.43 գինով 2.2.138 զգինին 2.2.22; 2.2.43 գիշեր գիշեր 2.1.35 գիշերի 2.2.130 գիջակն գիջակն 2.2.123 գիջակնութիւն գիճակնութեանն 2.2.124 գիտելի գիտելի 2.1.31; 2.1.108; 2.1.121; 2.2.2; 2.2.149 գիտեմ գիտասցէ 2.2.97 գիտաց 2.1.46; 2.2.72; 2.2.114; 2.2.130; 2.2.155 գիտացեալ 2.2.160 գիտացի 2.2.109 գիտացին 2.2.41 գիտելոյն 2.1.65 գիտեմ 2.2.108 գիտեմք 2.2.13 գիտէր 2.1.40; 2.1.113 գիր գիր 2.1.99 գիրք 2.2.38 գրոց 2.1.Tit.; 2.2.1

INDEX OF ARMENIAN WORDS

3 1 25

1 1 1 1 1 2 7

1 1 1 5

3

149

գիրկ գիրկն 2.1.43 գիրկս 2.1.82; 2.2.154 գլուխ գլուխտ 2.2.55 գնամ գնալ 2.2.114; 2.2.137; 2.2.138 գնալն 2.2.144 գնամ 2.2.68 գնայր 2.2.151 գնասցեն 2.2.25 գնաց 2.1.8; 2.1.13; 2.1.45; 2.1.156; 2.2.48; 2.2.56; 2.2.70; 2.2.81; 2.2.94; 2.2.139 գնացեալ 2.1.88; 2.1.147; 2.2.61; 2.2.73; 2.2.88; 2.2.99; 2.2.117 գնացին 2.2.154 գնաց գնացիւքն 2.2.51 գնեմ գնեաց 2.2.37 գոդողգոմորեան զգոդողգոմորեանսն 2.2.3 գոհանամ գոհանայր 2.2.144 գողանամ գողացաւ 2.2.140 Գողգոթայ գողգոթայ 2.2.9 գողգոթայի 2.2.22 գոմ գոլ 2.2.150 գոլով 2.1.109 գոյր 2.1.61; 2.1.90; 2.1.92; 2.1.126 գոն 2.2.110 Գոմոր զգոմոր 2.2.4 գոչեմ գոչեա 2.2.126 գոռամ գոռաց 2.2.111 գործ գործն 2.2.65 գործով 2.1.60 գործոց 2.1.2 գործս 2.2.25 զգործս 2.2.34 գործեմ

150

2 1 2 3 1 13

4

1 1 1 19

1

INDEX OF ARMENIAN WORDS

գործեաց 2.2.38 գործեցէր 2.1.21 գործեցին 2.2.167 գութ գթոյն 2.1.100 գթով 2.2.50 գուսան գուսանով 2.2.138 գուցէ գուցէ 2.1.65; 2.2.97 գտանեմ գտաւ 2.1.1; 2.1.89 եգիտ 2.1.156 գրիւ գրիւս 2.1.76 դ արեւդ 2.2.55 գինդ 2.2.59 գլուխտ 2.2.55 զաղախինդ 2.1.144 զկինդ 2.1.121 կինդ 2.1.124 հնազանդ 2.1.134 ձայնդ 2.2.104 ձեռքդ 2.2.104 յազգէտ 2.1.10 յերկրէտ 2.1.10 ոչդ 2.2.126 սկընդկիդ 2.2.126 դա դորա 2.1.67; 2.1.144 զդա 2.1.124 զդայ 2.1.22 դահեկան դեկան 2.2.59 Դան դան 2.2.119 դաշտ դաշտի 2.2.71 դառնամ դառնալն 2.2.8 դառնալով 2.2.34 դարձ 2.1.134 դարձաւ 2.1.47; 2.1.135; 2.2.44; 2.2.84; 2.2.88 դարձեալ 2.1.7; 2.1.24; 2.1.25; 2.1.59; 2.1.64; 2.1.121; 2.1.144; 2.2.1; 2.2.2; 2.2.84; 2.2.122 դառնանամ դառնացաւ 2.1.44

INDEX OF ARMENIAN WORDS

1 1 3 4 3 2 2 2 2 1 4

1 1 20

23

5

151

դառնապէս դառնապէս 2.2.111 դար դար 2.1.107 դարձուցանեմ դարձոյց 2.2.6; 2.2.7; 2.2.23 Դաւիթ դաւիթ 2.1.124; 2.2.14; 2.2.15; 2.2.16 դեռ դեռ 2.1.73; 2.1.150; 2.2.109 դեւ դիւաց 2.1.49 դիւօք 2.2.44 դէմ դէմ 2.1.29; 2.1.107 դժոխք դժոխոց 2.2.7 դժոխոցն 2.2.6 դժուարանամ դժուարացաւ 2.1.144 դժուրացան 2.2.160 դժուարին դժուարին 2.2.163 Դինայ դինայ 2.2.118; 2.2.158 դինայի 2.2.163 զդինայ 2.2.159 դիպեմ դիպեցան 2.2.70 դիտեմ դիտէր 2.1.71 դնեմ դիր 2.2.53 դնել 2.1.104 դնէ 2.1.62 եդ 2.1.29; 2.1.77; 2.1.78; 2.1.147; 2.1.149; 2.2.39; 2.2.101; 2.2.143 եդաւ 2.1.100; 2.1.103; 2.2.156 եդեալ 2.2.166 եդին 2.2.66; 2.2.91; 2.2.157 (2) զեդեալ 2.2.28 դու դու 2.1.14; 2.1.134; 2.2.10; 2.2.14; 2.2.15; 2.2.16; 2.2.79; 2.2.96; 2.2.102 զքեզ 2.1.14; 2.2.96; 2.2.108; 2.2.111; 2.2.147 քեզ 2.1.10; 2.1.61; 2.1.82; 2.2.79; 2.2.83; 2.2.89; 2.2.98; 2.2.110; 2.2.132 դուռն դուռն 2.2.55; 2.2.57; 2.2.116

152 15

3

1 3

7 50

19

2 44

INDEX OF ARMENIAN WORDS

դուրս 2.1.133; 2.2.63 դուստր դուստր 2.1.118; 2.2.118; 2.2.120 դուստրն 2.2.158 դստերաց 2.2.152 դստերացն 2.2.38; 2.2.133 դստերաւքն 2.1.93 դստերսն 2.2.158 դստերքն 2.2.40 դստերօք 2.2.157 դստերօքն 2.2.38 զդուստր 2.2.161 զդստերս 2.2.117 զդստերսն 2.2.129 դուք զձեզ 2.2.143 ձեզ 2.2.67 ձեր 2.2.67 դրախտ դրախտին 2.1.49 Եգիպտացի եգիպտացի 2.1.154 եգիպտացիք 2.1.14 եգիպտացոցն 2.1.17 Եգիպտոս յեգիպտոս 2.1.14; 2.1.16; 2.1.54 (2); 2.1.57 (2); 2.1.103 եթե եթէ 2.1.108 թէ 2.1.11; 2.1.15; 2.1.17; 2.1.22; 2.1.39; 2.1.47; 2.1.48; 2.1.49; 2.1.65; 2.1.69; 2.1.79; 2.1.87; 2.1.100; 2.1.101; 2.1.104; 2.1.105; 2.1.107; 2.1.110; 2.1.113; 2.1.121; 2.1.132; 2.1.144; 2.2.10; 2.2.23; 2.2.40 (2); 2.2.41 (2); 2.2.43; 2.2.46; 2.2.54; 2.2.55; 2.2.66 (2); 2.2.68 (2); 2.2.72 (2); 2.2.83; 2.2.86; 2.2.113; 2.2.130 (2); 2.2.143 (2); 2.2.144; 2.2.153; 2.2.155; 2.2.162 ելանեմ ել 2.1.10; 2.1.13; 2.2.8; 2.2.38; 2.2.57; 2.2.152; 2.2.158 ելանելն 2.1.120 ելանէ 2.1.159 ելեալ 2.1.12; 2.1.43; 2.1.94; 2.1.131; 2.2.56; 2.2.64; 2.2.71; 2.2.81 ելէք 2.2.64 ելին 2.2.76 եկեղեցական եկեղեցականք 2.2.127 զեկեղեցականս 2.2.122 եղանիմ եղեն 2.1.4; 2.1.7; 2.2.76; 2.2.120; 2.2.126; 2.2.128; 2.2.133; 2.2.136

INDEX OF ARMENIAN WORDS

153

եղեւ 2.1.9; 2.1.14; 2.1.54; 2.1.62; 2.1.68; 2.1.71; 2.1.94; 2.1.95; 2.1.121; 2.1.137; 2.1.153; 2.1.155; 2.2.3; 2.2.14; 2.2.38; 2.2.44 (2); 2.2.80; 2.2.84 (2); 2.2.85; 2.2.87; 2.2.91; 2.2.93; 2.2.159 եղէ 2.2.144 եղիցի 2.1.37; 2.1.46; 2.1.61; 2.1.67 (2); 2.1.82; 2.1.160; 2.2.147; 2.2.161 զեղեալսն 2.1.46 18 եղբայր եղբայր 2.2.109 եղբայրն 2.2.62; 2.2.114; 2.2.115; 2.2.117 եղբայրս 2.2.97 եղբայրսն 2.1.43 եղբարց 2.1.46 եղբարցն 2.1.48 եղբաւրն 2.1.44 եղբօր 2.2.4; 2.2.6; 2.2.25; 2.2.95; 2.2.141 եղբօրն 2.2.47; 2.2.61; 2.2.115 1 եղեւին եղեւին 2.1.149 6 Եղիազար եղիազար 2.2.52; 2.2.56; 2.2.58; 2.2.69 զԵղիազար 2.2.64 ցեղիազար 2.2.72 142 եմ եմ 2.2.66; 2.2.103 են 2.1.103; 2.1.107; 2.2.67; 2.2.77 ես 2.1.14; 2.2.10; 2.2.14; 2.2.15; 2.2.16; 2.2.102 է 2.1.11; 2.1.15; 2.1.31; 2.1.60; 2.1.62; 2.1.77; 2.1.79; 2.1.80; 2.1.81; 2.1.90; 2.1.96; 2.1.100; 2.1.103 (4); 2.1.106; 2.1.107; 2.1.108 (3); 2.1.113; 2.1.120 (2); 2.1.121; 2.1.124; 2.1.130; 2.1.132; 2.1.134; 2.1.138; 2.1.159 (3); 2.2.2; 2.2.10; 2.2.11; 2.2.12; 2.2.13; 2.2.15; 2.2.35; 2.2.39; 2.2.41; 2.2.55 (2); 2.2.62; 2.2.63; 2.2.68 (2); 2.2.72 (3); 2.2.97; 2.2.102; 2.2.104; 2.2.111; 2.2.116; 2.2.143; 2.2.147; 2.2.149; 2.2.150; 2.2.153 էին 2.1.160; 2.2.41 (2); 2.2.92 էնցէ 2.2.55 էր 2.1.2; 2.1.5; 2.1.32; 2.1.34; 2.1.35; 2.1.39; 2.1.46; 2.1.48 (2); 2.1.49; 2.1.51; 2.1.57; 2.1.59 (2); 2.1.65 (2); 2.1.69; 2.1.72 (3); 2.1.91; 2.1.105; 2.1.109; 2.1.110 (2); 2.1.118; 2.1.119; 2.1.123; 2.1.126; 2.1.140; 2.1.146; 2.1.153; 2.2.9; 2.2.12; 2.2.17; 2.2.25; 2.2.26 (2); 2.2.30; 2.2.37; 2.2.43 (2); 2.2.44; 2.2.47; 2.2.52; 2.2.78 (2); 2.2.87; 2.2.88; 2.2.92; 2.2.101; 2.2.106; 2.2.115; 2.2.123 (2); 2.2.125 (2); 2.2.130; 2.2.131; 2.2.149; 2.2.163 (2) իցէ 2.1.13; 2.2.94 4 Եմովր եմովր 2.2.160; 2.2.163

154 1 4 45

28

1 5

1 1 2 1 3

1 6

INDEX OF ARMENIAN WORDS

եմովրայ 2.2.37; 2.2.159 եռամ եռացեալ 2.1.159 եռամեան եռամեան 2.1.25 (3) ցերամեան 2.2.165 ես ես 2.2.97; 2.2.103; 2.2.109 (2) զիս 2.1.14; 2.1.22; 2.1.133; 2.2.67; 2.2.103; 2.2.108; 2.2.110 (2); 2.2.113; 2.2.146 իմ 2.1.15; 2.1.20; 2.1.61 (4); 2.1.125 (2); 2.1.133; 2.2.67; 2.2.72; 2.2.97 (3); 2.2.98; 2.2.102 (2); 2.2.108; 2.2.144; 2.2.147 ինձ 2.2.53; 2.2.63; 2.2.89 (2); 2.2.131; 2.2.134; 2.2.161 իս 2.2.103 յինէն 2.1.22; 2.2.133 ցիս 2.2.147 Եսաւ եսաւ 2.2.87; 2.2.88; 2.2.90; 2.2.94; 2.2.103; 2.2.107; 2.2.109; 2.2.110 (2); 2.2.111; 2.2.113; 2.2.152; 2.2.154; 2.2.155; 2.2.157 եսաւայ 2.2.86; 2.2.94; 2.2.95; 2.2.101; 2.2.104; 2.2.106; 2.2.114; 2.2.141; 2.2.143; 2.2.150; 2.2.153; 2.2.155 (2) զԵսաւ 2.2.112 երազ երազ 2.2.150 երան երանաւ 2.2.53 երանս 2.1.41 յերանսն 2.2.54; 2.2.55; 2.2.116 երաշտութիւն յերաշտութենէ 2.1.159 երաստանք երաստանք 2.1.123 երբեմն երբեմն 2.1.159 (2) երդնում երդուիր 2.2.53 երդումն երդմամբ 2.2.67 երդումն 2.2.116 զերդումն 2.2.54 երեկորեայ յերեկօրեա 2.2.145 երես երեսաց 2.1.6; 2.1.74; 2.1.79 երեսացն 2.2.125 զերեսս 2.2.72 յերեսս 2.1.151

INDEX OF ARMENIAN WORDS

1 12

6

2 2 6

1 1 6

17

1 2

երեսնամեայ երեսնամեա 2.1.54 երեւիմ երեւեալ 2.1.124 երեւել 2.2.44 երեւեցաւ 2.1.25; 2.1.64; 2.1.68; 2.2.86 երեւէին 2.1.35 երեւի 2.1.110; 2.2.24; 2.2.80; 2.2.92 երեւին 2.2.127 երեք երիս 2.1.76 (2) զերեքն 2.1.27 յերեք 2.1.31 յերիս 2.1.13; 2.1.59 երէ էրէոց 2.2.88; 2.2.94 երէց էրէցն 2.2.79; 2.2.86 երթամ երթալ 2.2.94; 2.2.95 երթայր 2.1.131; 2.1.150; 2.2.78 երթաս 2.1.132 երինջ երինջ 2.1.26 երինջ 2.1.25 երկբայիմ երկբայեցաւ 2.1.51 երկին երկնից 2.1.37 զերկինս 2.1.36 յերկինս 2.1.35; 2.2.12 յերկնէ 2.2.105 յերկնից 2.1.30 երկիր երկիր 2.1.32; 2.1.33; 2.1.74; 2.2.155 երկրին 2.1.3 զերկիրն 2.1.64 յերկիր 2.1.10; 2.1.71; 2.1.75 յերկիրն 2.1.14; 2.1.24; 2.2.81 յերկրէ 2.2.105 յերկրէն 2.1.24; 2.1.120 յերկրէտ 2.1.10 յերկրի 2.2.12 երկիւղ երկիւղ 2.2.169 երկմտեմ երկմտեաց 2.1.52; 2.1.120

155

156

INDEX OF ARMENIAN WORDS

երկնաւոր երկնաւոր 2.2.60 1 երկնեմ երկնէիր 2.2.126 4 երկնչիմ երկեա 2.1.22; 2.1.85; 2.2.83 երկնչիր 2.1.134 1 երկոտասան երկոյտասան 2.1.27 2 երկու երկուս 2.2.96 յերկուս 2.2.144 1 երկուցանեմ երկուցեալ 2.1.85 8 երկրորդ երկրորդ 2.1.49; 2.1.50; 2.1.103; 2.1.120; 2.2.11; 2.2.30; 2.2.55; 2.2.150 1 երկրպագութիւն երկրպագութեան 2.2.140 6 երրորդ երրորդ 2.1.50; 2.1.103; 2.1.120; 2.2.12; 2.2.32; 2.2.150 732 եւ եւ 2.1.1; 2.1.2; 2.1.3; 2.1.4 (2); 2.1.5 (3); 2.1.6 (6); 2.1.7 (2); 2.1.8; 2.1.9 (2); 2.1.10 (6); 2.1.12; 2.1.13 (3); 2.1.14 (5); 2.1.15; 2.1.16; 2.1.17 (2); 2.1.18 (5); 2.1.19 (3); 2.1.20 (2); 2.1.21; 2.1.22 (2); 2.1.23 (2); 2.1.24 (2); 2.1.25 (6); 2.1.26 (2); 2.1.27; 2.1.28; 2.1.29; 2.1.30 (2); 2.1.31; 2.1.32; 2.1.33; 2.1.34; 2.1.35 (2); 2.1.36 (3); 2.1.37 (2); 2.1.38; 2.1.39 (3); 2.1.40 (3); 2.1.41 (3); 2.1.42 (2); 2.1.43 (2); 2.1.45 (2); 2.1.46 (3); 2.1.48 (2); 2.1.49 (2); 2.1.50 (2); 2.1.51; 2.1.52 (2); 2.1.53; 2.1.54 (5); 2.1.55; 2.1.56; 2.1.57 (4); 2.1.58; 2.1.59 (2); 2.1.60 (3); 2.1.61 (5); 2.1.62 (2); 2.1.63; 2.1.64 (3); 2.1.65; 2.1.66 (2); 2.1.67 (3); 2.1.68; 2.1.70 (4); 2.1.71 (5); 2.1.72 (2); 2.1.73 (3); 2.1.74; 2.1.75 (3); 2.1.76 (4); 2.1.77 (4); 2.1.78 (4); 2.1.79; 2.1.82 (2); 2.1.84; 2.1.86; 2.1.88 (3); 2.1.89; 2.1.91; 2.1.92 (2); 2.1.93; 2.1.94; 2.1.95 (2); 2.1.97 (2); 2.1.98 (2); 2.1.99 (2); 2.1.100 (2); 2.1.101; 2.1.103; 2.1.104; 2.1.106; 2.1.107; 2.1.108 (3); 2.1.109; 2.1.110 (2); 2.1.111 (2); 2.1.112 (2); 2.1.113 (2); 2.1.115 (2); 2.1.116 (3); 2.1.117; 2.1.118; 2.1.119 (2); 2.1.120 (11); 2.1.121 (6); 2.1.122; 2.1.123; 2.1.124 (4); 2.1.125; 2.1.126 (2); 2.1.128; 2.1.129 (2); 2.1.130 (2); 2.1.131 (4); 2.1.132 (2); 2.1.133 (2); 2.1.134 (2); 2.1.135 (2); 2.1.137 (2); 2.1.138; 2.1.139; 2.1.140; 2.1.141; 2.1.142 (4); 2.1.143 (2); 2.1.144 (3); 2.1.145 (3); 2.1.146; 2.1.147 (2); 2.1.148 (2); 2.1.149 (2); 2.1.150 (3); 2.1.151 (2); 2.1.152 (3); 2.1.153 (3); 2.1.154; 2.1.155 (2); 2.1.156 (4); 2.1.157; 2.1.158; 2.1.159 (3); 2.1.160; 2.1.Tit.; 2.2.2 (2); 2.2.3 (4); 2.2.4 (3); 2.2.5 (3); 2.2.6 (2); 2.2.7 (3); 2.2.8; 2.2.9 (4); 2.2.11 (2); 2.2.12 (4); 2.2.13 (4); 1

INDEX OF ARMENIAN WORDS

157

2.2.14 (2); 2.2.16 (2); 2.2.17; 2.2.18; 2.2.19 (2); 2.2.20; 2.2.21 (2); 2.2.22 (3); 2.2.23; 2.2.25 (2); 2.2.26; 2.2.27 (3); 2.2.28; 2.2.29 (2); 2.2.31 (4); 2.2.32; 2.2.33 (5); 2.2.34; 2.2.35; 2.2.36; 2.2.37 (3); 2.2.38 (3); 2.2.39 (3); 2.2.40 (2); 2.2.41 (3); 2.2.42 (3); 2.2.43 (3); 2.2.44 (5); 2.2.45 (2); 2.2.46; 2.2.47 (2); 2.2.48 (3); 2.2.49; 2.2.50 (2); 2.2.51 (3); 2.2.52; 2.2.53 (2); 2.2.54; 2.2.55 (2); 2.2.56 (3); 2.2.57 (2); 2.2.58; 2.2.59 (4); 2.2.61; 2.2.62 (4); 2.2.63 (6); 2.2.64 (4); 2.2.65 (3); 2.2.66 (2); 2.2.67 (2); 2.2.68 (3); 2.2.69 (2); 2.2.70 (4); 2.2.71 (3); 2.2.72 (3); 2.2.73; 2.2.74; 2.2.75; 2.2.76 (2); 2.2.77 (2); 2.2.78 (4); 2.2.79 (4); 2.2.80; 2.2.81 (2); 2.2.82; 2.2.83 (2); 2.2.84 (4); 2.2.85; 2.2.86 (2); 2.2.87 (4); 2.2.88 (2); 2.2.89 (4); 2.2.91 (4); 2.2.92 (2); 2.2.93 (2); 2.2.94 (3); 2.2.95 (2); 2.2.96 (2); 2.2.97 (2); 2.2.99 (3); 2.2.100 (3); 2.2.101 (2); 2.2.102 (3); 2.2.103 (2); 2.2.104 (4); 2.2.105 (4); 2.2.107 (3); 2.2.108 (3); 2.2.109 (2); 2.2.110 (3); 2.2.111 (2); 2.2.112 (3); 2.2.113 (3); 2.2.114 (2); 2.2.115; 2.2.116; 2.2.117 (3); 2.2.118 (3); 2.2.119 (5); 2.2.120 (2); 2.2.121 (3); 2.2.122 (3); 2.2.123; 2.2.124 (4); 2.2.125 (2); 2.2.127 (4); 2.2.129; 2.2.130 (4); 2.2.131 (4); 2.2.132 (4); 2.2.133 (5); 2.2.134 (3); 2.2.135 (3); 2.2.136 (8); 2.2.137 (2); 2.2.138 (4); 2.2.139 (3); 2.2.140 (2); 2.2.141 (4); 2.2.142 (4); 2.2.143 (2); 2.2.144 (5); 2.2.145 (2); 2.2.146; 2.2.147 (2); 2.2.148 (4); 2.2.149 (2); 2.2.150 (2); 2.2.151 (3); 2.2.152 (5); 2.2.153; 2.2.154 (6); 2.2.155 (4); 2.2.156 (4); 2.2.157 (7); 2.2.158 (2); 2.2.159; 2.2.160 (4); 2.2.161 (4); 2.2.163 (2); 2.2.164 (2); 2.2.165; 2.2.166 (3); 2.2.167 (2); 2.2.168; 2.2.169 (2) չեւ 2.1.59 3 Եւա եւայ 2.1.50 եւաւայ 2.2.107 յեւայէ 2.1.50 2 եւթներորդ եւթներորդ 2.1.120 եւթներորդն 2.2.17 4 եւս եւս 2.2.107; 2.2.132 (2); 2.2.133 374 զ զաբրահամ 2.2.20; 2.2.21 զաբրամ 2.1.11; 2.1.21 զադամ 2.2.6 զազատն 2.1.49 զազգատոհմ 2.2.12 զազգն 2.1.38 զահարոնին 2.2.16 զաղախինդ 2.1.144 զաղախինն 2.1.127 զաղչիկն 2.2.62 զաղջիկն 2.2.68

158

INDEX OF ARMENIAN WORDS

զաղօթս 2.2.18 զամենայն 2.1.19; 2.1.30; 2.1.33; 2.2.5; 2.2.6; 2.2.7; 2.2.30; 2.2.31; 2.2.139; 2.2.142; 2.2.166 զամոլաջիլն 2.2.86; 2.2.148 զայդ 2.1.21; 2.2.97 զայլն 2.1.57 զայն 2.1.42; 2.1.64; 2.1.103; 2.1.104; 2.2.40; 2.2.64; 2.2.99; 2.2.107; 2.2.167 (2) զայս 2.1.31; 2.1.51; 2.1.66; 2.2.63; 2.2.106 զայր 2.2.82 զայրելոյն 2.2.32 զայրն 2.2.37; 2.2.64 զանասունս 2.2.31 զանբեկ 2.1.28 զանդամաթիւսն 2.1.29 զանդրակնութիւնն 2.2.112 զանդրանկութիւն 2.2.89 զանդրանկութիւնն 2.2.90; 2.2.113 զանհուն 2.2.38 զանձրեւ 2.2.29 զանուանէ 2.2.147 զանուն 2.1.62; 2.2.39 (2); 2.2.147 զաշխարհականս 2.2.122 զաչս 2.1.73; 2.1.150; 2.2.71 զառաքինութիւն 2.1.70 զաստեղս 2.1.37 զաստուած 2.1.1; 2.2.70; 2.2.105; 2.2.122 զաստուածս 2.1.96 զաստուածսն 2.1.4 զաստուծոյ 2.2.144 զարամբոյն 2.2.126 զարարածս 2.1.26 զարարիչ 2.1.5 զարժանաւորս 2.2.21 զարուսն 2.1.103 զարտոյ 2.1.3 զաւազ 2.1.37 զաւարն 2.2.7 զաւուրս 2.1.72 զաւրհնեալն 2.1.48 զաւրհնութիւն 2.2.113 զաւրհնութիւնն 2.2.109; 2.2.110 զբ 2.2.122 զբազմութիւն 2.1.36 զբազուկսն 2.1.6 զբաղարճն 2.1.77 զբարի 2.1.70; 2.2.65

INDEX OF ARMENIAN WORDS

159

զբեռինսն 2.2.69 զբերս 2.1.3 զբնական 2.2.29 զբուն 2.1.120 զգինին 2.2.22; 2.2.43 զգոդողգոմորեանսն 2.2.3 զգոմոր 2.2.4 զգործս 2.2.34 զդա 2.1.124 զդայ 2.1.22 զդինայ 2.2.159 զդուստր 2.2.161 զդստերս 2.2.117 զդստերսն 2.2.129 զեդեալ 2.2.28 զեկեղեցականս 2.2.122 զեղեալսն 2.1.46 զԵղիազար 2.2.64 զԵսաւ 2.2.112 զերդումն 2.2.54 զերեսս 2.2.72 զերեքն 2.1.27 զերկինս 2.1.36 զերկիրն 2.1.64 զզաւրութիւն 2.1.75 զզօրանալն 2.2.45 զէգսն 2.1.103 զէշ 2.2.142 զը 2.1.101 զընթունելութիւն 2.1.99 զթիւնաւոր 2.2.26 զթռչունսն 2.1.28 զինքն 2.1.88; 2.1.109 զիշխանսն 2.2.168 զիս 2.1.14; 2.1.22; 2.1.133; 2.2.67; 2.2.103; 2.2.108; 2.2.110 (2); 2.2.113; 2.2.146 զիսահակ 2.1.53; 2.1.111; 2.1.112; 2.1.113; 2.1.115; 2.1.141; 2.1.142; 2.2.71; 2.2.103; 2.2.157 զիսմայէլ 2.1.36; 2.1.120; 2.1.145; 2.1.156 զիւր 2.2.50; 2.2.51 զլիայ 2.2.117; 2.2.128; 2.2.130; 2.2.157 զխաղաղութիւն 2.2.161; 2.2.162 զխայտ 2.2.134 զխայտուածս 2.2.136 զխաչն 2.1.116 զխոյն 2.1.115 զխոստումն 2.1.58; 2.1.87

160

INDEX OF ARMENIAN WORDS

զխորտիկն 2.2.105 զխորտիկսն 2.2.101 զկալոյ 2.1.3 զկաղ 2.2.150 զկաղնի 2.1.71 զկամսն 2.2.124 զկամքս 2.1.6 զկանայս 2.2.121 զկանայսն 2.2.142 զկատարեալ 2.1.90 զկենդուրայ 2.2.76 զկին 2.2.75; 2.2.83 զկինդ 2.1.121 զկոյսն 2.1.116 զկուռս 2.1.96; 2.2.140 զհագար 2.1.65; 2.1.120; 2.1.121; 2.1.127; 2.1.145 զհայրն 2.1.43 զհարսանիս 2.2.74 զհարսանիսն 2.1.157 զհացն 2.2.22 զհեթանոսս 2.2.122 զհոտն 2.2.32 զհուրն 2.2.31; 2.2.41; 2.2.48 զհռաբեկ 2.2.59; 2.2.67; 2.2.70; 2.2.81; 2.2.157 զհռաքէլ 2.2.117; 2.2.129; 2.2.130; 2.2.131; 2.2.132 (2) զհրեշտակս 2.2.128 զհրէայսն 2.2.122 զհօտս 2.2.142 զձեզ 2.2.143 զձեռանէն 2.2.104 զձեռն 2.2.53 զղեւի 2.2.167 զղովտ 2.2.4; 2.2.6 զճանապարհս 2.1.71; 2.1.72 զճշմարիտ 2.2.112 զմազ 2.2.100 զմայր 2.1.120; 2.1.156 զմանուկն 2.1.66; 2.1.149 զմերկութիւն 2.1.45 զմիմեանս 2.2.154 զմիմեանց 2.2.145 զմինն 2.2.100 զմիւսն 2.2.100 զմտաւ 2.1.5; 2.1.66 զյակոբ 2.1.53; 2.2.89; 2.2.105; 2.2.117; 2.2.121; 2.2.134; 2.2.154 զյընդյոծինսն 2.2.5 զյիսուս 2.1.116

INDEX OF ARMENIAN WORDS

զնա

161

2.1.12; 2.1.65; 2.1.73; 2.1.107; 2.1.121; 2.1.131; 2.1.146; 2.1.155; 2.2.22; 2.2.38; 2.2.42; 2.2.50; 2.2.64 (2); 2.2.83; 2.2.91 (2); 2.2.94; 2.2.95; 2.2.104; 2.2.111; 2.2.113; 2.2.129; 2.2.148 (3); 2.2.149; 2.2.159 զնշանն 2.1.108 զնոյ 2.1.91 զնոյն 2.2.19; 2.2.22 զնոսա 2.1.17; 2.1.24; 2.1.27; 2.1.156; 2.2.5; 2.2.27; 2.2.29; 2.2.31; 2.2.33 (2); 2.2.34 զշաբաթսն 2.2.17 զշարժուածս 2.1.5 զշմաւոն 2.2.167 զողորմած 2.1.70 զողջակէզն 2.1.25 զողջունէն 2.2.65 զոսպնաթանս 2.2.89 զոր 2.1.10; 2.1.26; 2.1.77; 2.1.114; 2.1.147; 2.2.9; 2.2.32; 2.2.43; 2.2.50; 2.2.58 (2); 2.2.65; 2.2.73; 2.2.95; 2.2.98; 2.2.101; 2.2.102; 2.2.106; 2.2.133; 2.2.137; 2.2.159; 2.2.160; 2.2.168 զորդի 2.1.120; 2.1.144 զորդին 2.1.156 զորթն 2.1.114 զորսն 2.2.107 զուղտսն 2.2.142 զումն 2.2.143 զուստն 2.2.143 զչար 2.2.25; 2.2.114 զչափն 2.1.40 զպատիւ 2.1.99 զպատմուճանն 2.2.101 զպարանոցաւ 2.2.154 զպարգեւսն 2.2.69 զպետրոս 2.2.20 զջուր 2.2.135 զջուրն 2.2.58; 2.2.136 զսառայ 2.1.18; 2.1.21; 2.1.23; 2.1.120; 2.2.37 զսատանայ 2.2.33 զսեամս 2.2.165 զսկզբնական 2.1.103 զսոդոմ 2.1.88; 2.2.4 զսոսա 2.1.6 զսուրբ 2.2.60 զսպանումն 2.2.167 զվերնոցն 2.1.28 զվնասակար 2.2.32 զվնասն 2.2.40 զվրէժ 2.1.59; 2.2.167

162

1 2 1 1 1 13

2 3

1 1 1 1 1

INDEX OF ARMENIAN WORDS

զտան 2.2.65 զտառապեալ 2.1.149 զտարմս 2.1.3 զտիրելն 2.2.45 զտղայն 2.1.43; 2.1.61 զփայտ 2.2.31 զփարաւոն 2.1.19 զքահանայութիւն 2.2.14 զքամ 2.1.46; 2.1.48 զքանան 2.1.46 զքաջ 2.1.70 զքար 2.2.31 զքեզ 2.1.14; 2.2.96; 2.2.108; 2.2.111; 2.2.147 զքոյր 2.2.162 Զաբուղոն զաբողոն 2.2.118 զազիր զազիր 2.1.2; 2.2.33 զարգանամ զարգացեալ 2.1.63 զարդարեմ զարդարեալ 2.2.62 զարթուցանեմ զարթուցեալ 2.1.46 զաւակ զաւակ 2.1.37; 2.1.61 (2); 2.1.127; 2.1.134 զաւակի 2.1.64 զաւակին 2.1.38; 2.1.114; 2.1.120; 2.2.55; 2.2.116 զաւակն 2.1.38; 2.1.39 զաւր զաւրացն 2.1.26 զօրօք 2.2.168 զաւրանամ զաւրացան 2.1.152 զզօրանալն 2.2.45 զօրանայր 2.2.78 զաւրեղ զօրեղք 2.2.120 զաւրութիւն զզաւրութիւն 2.1.75 զբաւսնում զբօսնոյր 2.2.71 զգաստ զգաստն 2.1.44 զգեցուցանեմ զգեցոյց 2.2.101

INDEX OF ARMENIAN WORDS

163

Զելփայ Զելփայ 2.2.133 Զելփայէ 2.2.119 2 զենում զենեաց 2.2.99 զենուլ 2.1.113 2 զենումն զենմամբ 2.2.138 զենումն 2.1.120 2 զերծանեմ զերծաւ 2.2.38 զերծեալ 2.1.93 119 զի զի 2.1.11 (2); 2.1.27; 2.1.28; 2.1.31; 2.1.34 (2); 2.1.35; 2.1.39; 2.1.40; 2.1.48; 2.1.49; 2.1.51; 2.1.57; 2.1.59 (2); 2.1.61; 2.1.65; 2.1.72 (2); 2.1.86; 2.1.90; 2.1.96; 2.1.100; 2.1.103 (4); 2.1.105; 2.1.108; 2.1.109; 2.1.114; 2.1.120 (4); 2.1.121; 2.1.123; 2.1.126 (2); 2.1.127; 2.1.132; 2.1.134; 2.1.149; 2.1.158; 2.1.159 (2); 2.1.160; 2.2.2; 2.2.10; 2.2.11; 2.2.12; 2.2.13 (2); 2.2.14; 2.2.15; 2.2.17; 2.2.18; 2.2.19; 2.2.20; 2.2.21; 2.2.22; 2.2.24; 2.2.25; 2.2.26; 2.2.28; 2.2.30; 2.2.32; 2.2.33; 2.2.34 (2); 2.2.36; 2.2.38; 2.2.41 (2); 2.2.47 (2); 2.2.48; 2.2.49; 2.2.55 (2); 2.2.67 (2); 2.2.71; 2.2.78 (2); 2.2.79; 2.2.80; 2.2.82; 2.2.83; 2.2.86; 2.2.88; 2.2.89 (2); 2.2.92; 2.2.93; 2.2.94; 2.2.95; 2.2.96 (2); 2.2.97; 2.2.102; 2.2.106; 2.2.108; 2.2.116; 2.2.126; 2.2.129; 2.2.131; 2.2.133; 2.2.138; 2.2.146; 2.2.147; 2.2.149; 2.2.150 (3); 2.2.154; 2.2.167 (2) 13 զի՞ զի 2.1.84; 2.2.102; 2.2.131; 2.2.147 էր 2.1.48; 2.1.49; 2.1.95; 2.1.100; 2.2.23; 2.2.27; 2.2.46; 2.2.54; 2.2.83 8 զի՞նչ զինչ 2.1.13; 2.1.21; 2.1.130; 2.1.132; 2.2.62; 2.2.63; 2.2.67; 2.2.68 2 զիարդ զիարդ 2.1.39; 2.2.97 1 զհետ զհետ 2.2.5 1 Զմրութ զմրութ 2.1.119 1 զնին զընին 2.2.158 1 զրկեմ զըրկելոյն 2.1.59 3 էգ զէգսն 2.1.103 էգսն 2.2.28 իգացն 2.2.34 2

164 1 1 7

60

1 2 1 1 1 4

1 1 1 1 16 7

INDEX OF ARMENIAN WORDS

էշ

զէշ 2.2.142 էութիւն էութեան 2.1.75 ըմպեմ արբ 2.1.39 արբեալ 2.1.152 էարբ 2.2.38; 2.2.58 ըմպէին 2.2.43; 2.2.135 յըմպելն 2.2.136 ընդ ընդ 2.1.7; 2.1.17; 2.1.23; 2.1.26 (4); 2.1.30; 2.1.41; 2.1.44; 2.1.47; 2.1.48 (2); 2.1.63; 2.1.64; 2.1.65; 2.1.74; 2.1.107; 2.1.114; 2.1.130; 2.1.131; 2.1.143; 2.1.144; 2.1.147 (2); 2.1.149; 2.2.3; 2.2.4; 2.2.7; 2.2.8; 2.2.17; 2.2.21; 2.2.28 (2); 2.2.38; 2.2.43; 2.2.50; 2.2.52; 2.2.53; 2.2.71; 2.2.78; 2.2.82 (2); 2.2.113; 2.2.131 (2); 2.2.142; 2.2.144; 2.2.146; 2.2.149; 2.2.151; 2.2.152; 2.2.157 (2); 2.2.158; 2.2.159; 2.2.160 (3); 2.2.167 ընդդէմ ընդդէն 2.1.45 ընդէր ընդէր 2.1.121; 2.1.158 ընդոծին զյընդյոծինսն 2.2.5 ընդունելութիւն զընթունելութիւն 2.1.99 ընդունիմ ընկալաւ 2.2.112 ընթանամ ընթացաւ 2.1.74; 2.1.78 ընթացեալ 2.2.5 ընթացէ 2.2.34 ընծայ ընծայ 2.2.9 ընծայեմ ընծայեաց 2.1.26 ընկենում ընկէց 2.2.135 ընկոյզ ընկուզի 2.2.135 ըստ ըստ 2.1.49; 2.1.120; 2.1.145; 2.1.155; 2.2.10 (2); 2.2.14; 2.2.24; 2.2.40; 2.2.51; 2.2.77; 2.2.96; 2.2.121; 2.2.124; 2.2.126; 2.2.133 թագաւոր թագաւոր 2.2.3; 2.2.10 (2); 2.2.11 (2) թագաւորաց 2.1.124

INDEX OF ARMENIAN WORDS

2 5

3 3 1 1 1 1 6 1 4

1 1 9

8

թագաւորացն 2.2.8 թագաւորեմ թագաւորեաց 2.1.54; 2.1.55 թագաւորութիւն թագաւորութեան 2.1.54 թագաւորութեանն 2.2.2 թագաւորութիւն 2.2.4; 2.2.13 թագաւորութիւնսն 2.2.3 թաղեմ թաղեաց 2.2.37 թաղեցին 2.2.91; 2.2.157 Թարայ թարայ 2.2.47 թարայի 2.1.118; 2.2.48 թարգմանեմ թարգմանի 2.2.10 թարթող թարթող 2.2.86 թաւ թաւ 2.2.97 թաւամազ թաւամազ 2.2.87 թեպէտ թէպէտ 2.2.38; 2.2.124; 2.2.125; 2.2.127; 2.2.163; 2.2.169 թիկունք թիկանց 2.1.67 թիւ թիւ 2.1.90 թուին 2.1.109 թուոյ 2.1.37 թուով 2.2.141 թիւնաւոր զթիւնաւոր 2.2.26 թլփատել թլփատելն 2.1.139 թլփատեմ թլփատեալ 2.2.166 թլփատեաց 2.1.141 թլփատեն 2.1.103 թլփատեսցի 2.2.162 թլփատեցաւ 2.2.163; 2.2.165 թլփատի 2.1.97 թլփատիլ 2.1.120; 2.2.164 թլփատութիւն թլփատութեան 2.1.103; 2.1.108 թլփատութեանն 2.1.100; 2.2.168

165

166

INDEX OF ARMENIAN WORDS

թլփատութիւն 2.1.103; 2.1.105; 2.1.108; 2.1.109 թշնամի թշնամեաց 2.1.67 4 թողում թող 2.2.146 թողից 2.2.147 թողոյր 2.2.148 թողուլ 2.1.120 2 թոռն թոռն 2.1.41; 2.1.60 1 թոռնիայ թոռիայն 2.1.60 2 թռչուն զթռչունսն 2.1.28 թռչնոցս 2.1.6 1 թրեմ թրեա 2.1.76 1 ժամ ժամ 2.2.136 5 ժամանակ ժամանակ 2.2.156 ժամանակին 2.1.52; 2.1.120; 2.2.80 ժամանակիս 2.1.82 1 ժառանգեմ ժառանգել 2.1.64 3 ժողովեմ ժողովեաց 2.2.5 ժողովեսցին 2.2.167 ժողովեցան 2.2.157 2 ժողովուրդ ժողովուրդն 2.2.122 ժողովրդոց 2.2.164 390 ի ի 2.1.6; 2.1.7; 2.1.8; 2.1.11; 2.1.12; 2.1.16; 2.1.17; 2.1.18; 2.1.19 (2); 2.1.23 (2); 2.1.25; 2.1.27; 2.1.32; 2.1.35; 2.1.38 (3); 2.1.40 (2); 2.1.41; 2.1.43; 2.1.46; 2.1.49 (4); 2.1.50 (2); 2.1.51; 2.1.52 (2); 2.1.53 (3); 2.1.54 (2); 2.1.55; 2.1.57 (3); 2.1.58; 2.1.59; 2.1.60; 2.1.61 (2); 2.1.62; 2.1.67; 2.1.70; 2.1.72; 2.1.73; 2.1.74; 2.1.75 (2); 2.1.78; 2.1.79; 2.1.81; 2.1.82 (3); 2.1.83; 2.1.86; 2.1.87; 2.1.88 (2); 2.1.89 (2); 2.1.92; 2.1.93; 2.1.94; 2.1.99; 2.1.101; 2.1.103; 2.1.104; 2.1.105; 2.1.106; 2.1.108; 2.1.113; 2.1.114; 2.1.115 (3); 2.1.118; 2.1.120 (5); 2.1.121 (2); 2.1.124; 2.1.125; 2.1.127 (2); 2.1.130; 2.1.131 (2); 2.1.133; 2.1.134 (2); 2.1.135; 2.1.137; 2.1.139; 2.1.140 (2); 2.1.142 (3); 2.1.144; 2.1.146 (2); 2.1.147; 2.1.149 (2); 2.1.152; 2.1.159; 2.2.1; 2.2.6; 2.2.7 (2); 2.2.8 (3); 2.2.9 (4); 2.2.14; 2.2.22; 2.2.24; 2.2.25; 2.2.26; 2.2.27; 2.2.29; 2.2.32; 2.2.33; 2.2.34; 2.2.35; 2.2.37 (3); 2.2.38 (2); 2.2.42; 1

INDEX OF ARMENIAN WORDS

167

2.2.43; 2.2.44 (2); 2.2.46; 2.2.47 (3); 2.2.48; 2.2.51 (2); 2.2.54; 2.2.56; 2.2.57 (4); 2.2.58; 2.2.61; 2.2.63 (2); 2.2.65; 2.2.66; 2.2.67; 2.2.68; 2.2.70; 2.2.71 (2); 2.2.73; 2.2.74; 2.2.75; 2.2.76 (3); 2.2.78; 2.2.80 (2); 2.2.82; 2.2.84; 2.2.85 (3); 2.2.86; 2.2.87; 2.2.92; 2.2.93; 2.2.97; 2.2.98; 2.2.99; 2.2.101 (2); 2.2.105 (2); 2.2.106; 2.2.107; 2.2.113; 2.2.114; 2.2.117 (4); 2.2.118; 2.2.119 (3); 2.2.120; 2.2.124 (2); 2.2.129 (2); 2.2.130; 2.2.132 (2); 2.2.133 (2); 2.2.134; 2.2.136 (2); 2.2.137 (3); 2.2.138; 2.2.140 (2); 2.2.141 (2); 2.2.143; 2.2.144 (2); 2.2.145; 2.2.148; 2.2.150 (2); 2.2.154 (2); 2.2.155; 2.2.156; 2.2.158 (2); 2.2.161; 2.2.163; 2.2.164; 2.2.165; 2.2.166 (2); 2.2.167 (2); 2.2.169 (3) յաբրահամ 2.1.108; 2.1.121 յաբրահամէ 2.1.112 յաբրահամու 2.1.19; 2.2.51 յադամայ 2.1.50 յազատութիւն 2.1.57 յազգ 2.1.67; 2.1.134; 2.1.155; 2.1.160; 2.2.12 յազգատոհմէ 2.2.116 յազգէն 2.1.120; 2.2.53 յազգէտ 2.1.10 յազգի 2.1.91 յականջն 2.1.104 յաղախնոյն 2.1.62; 2.2.119 (2) յաղբերէն 2.2.57 յաղբեւրն 2.2.60; 2.2.63 յամենայն 2.2.21 յամենայնէ 2.2.21 յայդմանէ 2.1.10 յայլ 2.1.104 յայլազգացն 2.2.167 յայլազգեացն 2.2.106 յայն 2.1.5; 2.1.57 յայնմ 2.1.9; 2.2.88 յայնմիկ 2.2.80 յայսմ 2.1.11 յայսմանէ 2.2.67 յայսմիկ 2.1.82 յայրին 2.2.91; 2.2.156; 2.2.157 յանբաւ 2.1.2 յանդեա 2.1.78 յանձին 2.2.62; 2.2.63 յանձրեւային 2.1.159 յաշխարհի 2.2.18; 2.2.127 յաշխարհիս 2.2.127 յաչս 2.1.128 յառաջին 2.1.108 յառնուլն 2.1.19

168

INDEX OF ARMENIAN WORDS

յաստուածայինսն 2.1.71 յաստուծոյ 2.1.48; 2.1.51; 2.1.97; 2.1.98; 2.1.99; 2.1.120 (2); 2.2.125

յարատ 2.1.19 յարարծոց 2.2.1 յարգանդէ 2.2.85 յարենէ 2.2.53 յարենէն 2.1.100 յարեւելից 2.2.4 յարեւելս 2.2.76 յարուեստն 2.1.5 յաւազանսն 2.2.135 յաւարէն 2.1.120 յաւետեաց 2.1.49; 2.1.114 յաւծեալս 2.1.125 յաւծեալսն 2.1.20 յաւուր 2.1.71; 2.1.143; 2.2.82; 2.2.88; 2.2.94; 2.2.130; 2.2.158 յաւտարութեան 2.1.121 յաւրն 2.1.114 յեգիպտոս 2.1.14; 2.1.16; 2.1.54 (2); 2.1.57 (2); 2.1.103 յերանսն 2.2.54; 2.2.55; 2.2.116 յերաշտութենէ 2.1.159 յերեկօրեա 2.2.145 յերեսս 2.1.151 յերեք 2.1.31 յերիս 2.1.13; 2.1.59 յերկինս 2.1.35; 2.2.12 յերկիր 2.1.10; 2.1.71; 2.1.75 յերկիրն 2.1.14; 2.1.24; 2.2.81 յերկնէ 2.2.105 յերկնից 2.1.30 յերկուս 2.2.144 յերկրէ 2.2.105 յերկրէն 2.1.24; 2.1.120 յերկրէտ 2.1.10 յերկրի 2.2.12 յեւայէ 2.1.50 յըմպելն 2.2.136 յընչից 2.1.156 յինէն 2.1.22; 2.2.133 յիւրաքանչիւր 2.1.99 յիւրմէն 2.1.120 յոչխարաց 2.2.141 յոր 2.2.66 յորդոց 2.2.37 յորոց 2.2.167; 2.2.169 յորս 2.2.88; 2.2.94

INDEX OF ARMENIAN WORDS

1 10 13

1 2 5

6 13

1 6

1 48

169

յորսոյ 2.2.102; 2.2.108 յութ 2.1.100 յուլուց 2.2.96 յուղի 2.2.70 յօտար 2.2.53 իբր իբր 2.1.87 իբրեւ իբրեւ 2.1.37; 2.1.83; 2.1.96; 2.1.107; 2.2.33; 2.2.50; 2.2.72; 2.2.82; 2.2.108; 2.2.128 իմ իմմէ 2.2.53; 2.2.147 իմոյ 2.2.39 (2); 2.2.53 (2); 2.2.67; 2.2.102; 2.2.161 իմով 2.2.53 իմոց 2.1.20 իմում 2.2.132; 2.2.144 իմանամ իմացեալ 2.2.137 իններորդ իններորդ 2.1.120; 2.2.19 ինչ (ընչից) ինչս 2.2.30; 2.2.31; 2.2.139 ինչք 2.1.18 յընչից 2.1.156 ինչ (իրիք) ինչ 2.1.36; 2.1.95; 2.1.105; 2.1.156; 2.2.88; 2.2.95 ինքն զինքն 2.1.88; 2.1.109 ինքեան 2.2.155 ինքեանս 2.2.43 ինքեանք 2.2.169 ինքն 2.1.45; 2.1.79; 2.1.97; 2.1.149; 2.1.152; 2.2.11; 2.2.47; 2.2.138 իշխան զիշխանսն 2.2.168 իջանեմ էջ 2.1.30; 2.1.54; 2.2.9 իջանելոց 2.1.103 իջեալ 2.1.14; 2.2.154 իջուցանեմ իջուցէք 2.2.64 Իսահակ զիսահակ 2.1.53; 2.1.111; 2.1.112; 2.1.113; 2.1.115; 2.1.141; 2.1.142; 2.2.71; 2.2.103; 2.2.157 իսահակ 2.1.112; 2.1.115; 2.1.117; 2.1.142; 2.1.143; 2.2.71; 2.2.72 (2); 2.2.75; 2.2.78 (2); 2.2.80; 2.2.81; 2.2.82; 2.2.84; 2.2.91; 2.2.102 (2); 2.2.103; 2.2.104; 2.2.108; 2.2.109; 2.2.110; 2.2.111; 2.2.112

170

1 16 18

3 1 1 39

36

1 1 16

INDEX OF ARMENIAN WORDS

իսահակայ 2.1.140; 2.1.142; 2.2.37; 2.2.53 (2); 2.2.59; 2.2.67; 2.2.74; 2.2.85; 2.2.93; 2.2.116; 2.2.156 իսահակայն 2.1.53 Իսաքար իսաքար 2.2.118 իսկ իսկ 2.1.53; 2.1.106; 2.1.120; 2.1.149; 2.1.160; 2.2.5; 2.2.38; 2.2.76; 2.2.90; 2.2.95; 2.2.113; 2.2.119; 2.2.125; 2.2.129; 2.2.134; 2.2.166 Իսմայէլ զիսմայէլ 2.1.36; 2.1.120; 2.1.145; 2.1.156 իսմայէլ 2.1.62; 2.1.63; 2.1.65; 2.1.138; 2.1.143; 2.1.146; 2.1.153; 2.2.91 իսմայէլի 2.1.137; 2.1.148; 2.1.157 իսմայէլին 2.1.160 իսմայէլս 2.1.66 իսմայէղ 2.1.67 Իսրայէլ իսրայէլ 2.2.147 իսրայէղի 2.1.57; 2.1.59 իր իրաց 2.1.25 իրեար իրերաց 2.1.29 իւր (իւրեանց) իւր 2.1.6; 2.1.8; 2.1.26; 2.1.41; 2.1.52; 2.1.61; 2.1.71; 2.1.72; 2.1.73; 2.1.82; 2.1.83; 2.1.124; 2.1.127; 2.1.150; 2.1.156; 2.2.6; 2.2.47; 2.2.64; 2.2.71; 2.2.72; 2.2.75; 2.2.81; 2.2.84; 2.2.103; 2.2.114; 2.2.116; 2.2.117; 2.2.121; 2.2.138; 2.2.139 (2); 2.2.142; 2.2.156 իւրեանց 2.2.25; 2.2.26; 2.2.157 (2); 2.2.164 իւրն 2.1.120 իւր (իւրոց) զիւր 2.2.50; 2.2.51 իւր 2.1.93; 2.2.21; 2.2.76; 2.2.117 իւրմէ 2.1.131; 2.1.146; 2.2.82 իւրոյ 2.1.14; 2.1.97; 2.1.142 (2); 2.1.149; 2.2.5; 2.2.48; 2.2.52; 2.2.61; 2.2.75; 2.2.82; 2.2.117 (2); 2.2.137; 2.2.140; 2.2.141 իւրոց 2.1.6; 2.1.46; 2.1.67; 2.1.74; 2.1.79; 2.1.156; 2.2.76; 2.2.99; 2.2.106 իւրում 2.1.91 յիւրմէն 2.1.120 իւրաքանչիւր յիւրաքանչիւր 2.1.99 իք չիք 2.1.7 Լաբան լաբան 2.2.62; 2.2.114; 2.2.115; 2.2.117; 2.2.131; 2.2.132; 2.2.133; 2.2.134; 2.2.137; 2.2.144

INDEX OF ARMENIAN WORDS

7

1 2 10

2 18

1 2 1 2 8 1 1 1

լաբանայ 2.2.129; 2.2.132; 2.2.138 լաբանու 2.2.117 ցլաբան 2.2.64; 2.2.134 լամ ելաց 2.1.143; 2.2.111 լայր 2.1.131; 2.1.149; 2.1.150 լաս 2.1.132 լացին 2.2.154 լեառն լեառն 2.2.38 լերկ լերկ 2.2.87; 2.2.97 Լիայ զլիայ 2.2.117; 2.2.128; 2.2.130; 2.2.157 լիայ 2.2.119; 2.2.123; 2.2.124; 2.2.131 լիայէ 2.2.118 լիայի 2.2.133 լինելոց լինելոց 2.1.106; 2.1.134 լինիմ լեալ 2.1.1; 2.1.62; 2.1.97; 2.1.108; 2.1.111; 2.1.112; 2.1.117 լեր 2.1.134; 2.2.126 լինել 2.1.52; 2.2.134 լինելն 2.1.41 լինէին 2.1.89 լինէր 2.1.104; 2.2.138 լինի 2.1.59 լինին 2.1.60 լիցի 2.1.127 լիութիւն լիութիւն 2.2.84 լնում լցեալ 2.1.59; 2.2.44 լուծանեմ լուծանէր 2.2.17 լուսանամ լուսանալն 2.2.131 լուսացաւ 2.2.146 լսեմ լուաւ 2.1.10; 2.1.83; 2.2.72; 2.2.95 լուեալ 2.2.41 (2); 2.2.65; 2.2.152 լսումն լսումն 2.1.62 խաբեմ խաբեաց 2.2.113 խաբէութիւն խաբէութեամբ 2.2.168

171

172 1 8

3 2 1 1 1 6

2 6 1 4

2 1 2 1 1

INDEX OF ARMENIAN WORDS

խաբող խաբող 2.2.86 խաղաղութիւն զխաղաղութիւն 2.2.161; 2.2.162 խաղաղութեամբ 2.1.24; 2.2.160 խաղաղութեան 2.2.11 խաղաղութիւն 2.2.11; 2.2.92; 2.2.161 խաղամ խաղայր 2.1.41; 2.1.143; 2.2.82 խայտ զխայտ 2.2.134 խայտ 2.2.136 խայտամ խայտալ 2.1.114 խայտառակեմ խայտառակի 2.2.33 խայտուած զխայտուածս 2.2.136 խաշն խաշանց 2.2.51; 2.2.138 (2) խաշանցն 2.2.152 խաշինքն 2.2.135; 2.2.136 խաչ զխաչն 2.1.116 խաչին 2.2.22 Խառան խառան 2.1.11; 2.2.47; 2.2.57; 2.2.114; 2.2.117 խառանու 2.1.12 խառնակեմ խառնակէին 2.2.28 խաւսիմ խաւսեցաւ 2.1.64 խօսելովն 2.2.3 խօսեցաւ 2.2.45; 2.2.60 խիժ խիժ 2.1.100 խիժն 2.1.100 խլայ խըլայ 2.2.56 խնամ խնամ 2.2.24 խնամով 2.2.50 խնամութիւն խնամութիւն 2.2.161 խնդիր խնդիր 2.2.56

INDEX OF ARMENIAN WORDS

2 4 1 4

1 4

5

2 3

1 4

1 1 2 1

խնդութիւն խնդութեամբ 2.1.8 խնդութիւն 2.1.137 խնդրեմ խնդրեաց 2.1.112; 2.1.120; 2.2.58 խնդրէր 2.1.59 խոկամ խոկայր 2.1.71 խոյ զխոյն 2.1.115 խոյ 2.1.25; 2.1.26 խոյն 2.1.116 խոռ խոռնաւք 2.1.104 խոստանամ խոստանալ 2.1.64 խոստանայ 2.1.38 խոստացան 2.2.134 խոստացաւ 2.1.49 խոստումն զխոստումն 2.1.58; 2.1.87 խոստմանէն 2.1.57 խոստմանն 2.1.52 խոստումս 2.1.51 խորան խորանի 2.1.81 խորանօք 2.2.158 խորհուրդ խորհուրդն 2.2.22 խորհուրդսն 2.1.28 խորհրդոց 2.2.121 խորովեմ խորովել 2.1.78 խորտիկ զխորտիկն 2.2.105 զխորտիկսն 2.2.101 խորտիկ 2.2.99 խորտիկս 2.2.96 խստագոյն խստագոյն 2.2.31 խտրութիւն խտրութեան 2.2.17 խրատ խրատ 2.2.114 խրատով 2.2.135 ծագեմ

173

174 1 2 2 1 4

7

5

10 1 4 8

1 13

INDEX OF ARMENIAN WORDS

ծագել 2.2.146 ծախեմ ծախեաց 2.2.31 ծածկեմ ծածկեաց 2.1.45; 2.2.72 ծաղր ծաղր 2.1.111; 2.1.142 ծանուցանեմ ծանոյ 2.1.6 ծառ ծառ 2.1.71 ծառն 2.1.116 ծառոյ 2.1.149 ծառոյն 2.1.115 ծառայ ծառայ 2.2.111 ծառային 2.2.143; 2.2.153 ծառայից 2.1.79; 2.1.124 ծառայիւք 2.2.63 ծառայսն 2.2.5 ծառայեմ ծառայեա 2.1.134 ծառայեսցէ 2.2.79; 2.2.86 ծառայեցին 2.1.57 ծառայէր 2.1.135 ծառայութիւն ծառայութիւն 2.1.23; 2.1.38 (2); 2.1.46; 2.1.49 (2); 2.1.57 (2); 2.1.58; 2.1.87 ծեղ ծեղ 2.1.41 ծերութիւն ծերութեան 2.1.51; 2.1.52; 2.1.120; 2.2.156 ծիծաղեմ ծիծաղելոյն 2.1.49; 2.1.87 ծիծաղելով 2.1.43 ծիծաղեցայ 2.1.85 ծիծաղեցան 2.2.134 ծիծաղեցար 2.1.85 ծիծաղեցաւ 2.1.83; 2.1.84 ծծումն ծըծումն 2.2.27 ծնանիմ ծնանելն 2.1.140 ծնանէին 2.2.136 ծնանէիր 2.2.126 ծնանէր 2.1.126

INDEX OF ARMENIAN WORDS

1 1 8

2 1 2 1 1 3 2 4 2 13

10

ծնաւ 2.1.36; 2.1.53 (2); 2.1.54; 2.1.111; 2.2.39 (2); 2.2.118 ծնեալսն 2.2.134 ծննդական ծնընդականքն 2.2.136 ծնող ծնօղացն 2.2.106 ծնունդ ծնընդեանն 2.2.136 ծնընդոց 2.2.7 ծննդեանն 2.1.137 ծնունդ 2.2.49 ծնունդն 2.1.38; 2.1.49; 2.1.50; 2.2.86 ծով ծովէ 2.2.105 ծովու 2.1.37 ծոց ծոց 2.1.61 կաթն կաթն 2.1.77; 2.1.100 կալ զկալոյ 2.1.3 կաղ զկաղ 2.2.150 կաղամ կաղայր 2.2.151; 2.2.154; 2.2.155 կաղացուցանեմ կաղացոյց 2.2.148 կաղացւոց 2.2.149 կաղնի զկաղնի 2.1.71 կաղնեաւն 2.1.68; 2.1.73; 2.1.75 կամ (եւ) կամ 2.1.104; 2.2.43 կամ (կալ) եկաց 2.2.132; 2.2.156 կալ 2.2.150; 2.2.160 կայ 2.2.63 կային 2.1.79; 2.2.169 կայր 2.1.86; 2.2.16; 2.2.93 կայցեն 2.1.38 կաց 2.2.132 կացին 2.1.57 կամ (կամաց) զկամսն 2.2.124 զկամքս 2.1.6 կամաց 2.1.145; 2.2.106; 2.2.167

175

176

9

1 1 3 2 1 7

1 1 2 1 1 1 2 1 1 1

INDEX OF ARMENIAN WORDS

կամացն 2.2.128 կամսն 2.2.114; 2.2.124 կամք 2.1.32; 2.2.67 կամիմ կամեցաւ 2.1.113; 2.2.137; 2.2.160 կամէին 2.2.160 կամի 2.2.63 կամիմ 2.1.15; 2.2.67 կամիս 2.1.130 կամիք 2.2.162 կայ կայգ 2.1.120 կանաչանամ կանաչացաւ 2.1.71 կանգնեմ կանգնեաց 2.1.31; 2.1.33; 2.2.47 կասկածեմ կասկածէր 2.2.167; 2.2.169 կատարած կատարած 2.2.13 կատարեմ զկատարեալ 2.1.90 կատարեալ 2.1.90; 2.1.91; 2.1.106 կատարել 2.2.34 կատարեն 2.2.124 կատարի 2.2.66 կարագ կարագ 2.1.77 կարապետ կարապետ 2.1.110 կարգ կարգին 2.2.10; 2.2.14 կարգութիւն կարգութիւնս 2.2.124 կարեմ կարէր 2.2.31 կարթող կարթող 2.2.86 կարծեմ կարծեսցէ 2.2.150 կարծեցին 2.2.40 կարճ կարճ 2.1.153 կարճմտեմ կարճմտիր 2.2.79 կարող կարող 2.1.113

INDEX OF ARMENIAN WORDS

2 3

6

3 1 1 31

1 2 1 2 3

5

177

կացուցանեմ կացոյց 2.1.66 կացուցի 2.2.111 կեամ կենան 2.2.127 կեցեալ 2.1.54 կեցցէ 2.1.66 կեանք կեանքն 2.1.106 կենաց 2.2.13; 2.2.74; 2.2.76 կենացն 2.1.54; 2.2.85 կենդանի կենդանի 2.1.150; 2.1.158 կենդանոյ 2.1.124 կերակուր կերակրոյ 2.2.90 կերպ կերպիւ 2.2.10 կին զկանայս 2.2.121 զկանայսն 2.2.142 զկին 2.2.75; 2.2.83 զկինդ 2.1.121 կանամբք 2.2.139 կանայս 2.2.133 կանայքն 2.2.122 կանանց 2.2.106; 2.2.133 կանանցն 2.2.120; 2.2.152 կին 2.1.14; 2.1.17; 2.1.34; 2.1.80; 2.1.124; 2.1.154; 2.2.53 (2); 2.2.67; 2.2.76; 2.2.116 կինդ 2.1.124 կինն 2.1.61; 2.1.94; 2.2.44 (2); 2.2.78 կնոջ 2.1.14; 2.2.82 կծկեմ կծկէին 2.2.136 կնութիւն կնութեան 2.1.127; 2.2.117 կոգի կոգի 2.1.77 կոխեմ կոխէին 2.1.75; 2.2.165 կոյս զկոյսն 2.1.116 կոյս 2.2.60 կուսէն 2.1.50 կոչեմ կոչեաց 2.1.21; 2.1.88; 2.2.39; 2.2.83

178 2 4

1 1 3 1 1 1 1 2 1 1 3 2 15

1 1 3

INDEX OF ARMENIAN WORDS

կոչեցաւ 2.1.138 կոտորած կոտորած 2.2.9 կոտորածէ 2.2.8 կոտորեմ կոտորեաց 2.2.5 կոտորելով 2.2.3 կոտորեցին 2.2.166; 2.2.168 կոտորումն կոտորմանն 2.2.167 կորուստ կորստեան 2.2.44 կուռք զկուռս 2.1.96; 2.2.140 կուռս 2.2.47 կուսութիւն կուսութեամբն 2.2.127 կռապաշտ կռապաշտիցն 2.1.96 կռիւ կռիւն 2.1.120 կսկիծ կսկիծն 2.1.101 կտուր կտուրս 2.2.138 կտուրք 2.2.138 կտրեմ կտրել 2.1.103 կրաւնաւոր կրօնաւորք 2.2.127 կրկին կրկին 2.1.50; 2.2.37; 2.2.80 կրսեր կրսերոյն 2.2.79; 2.2.86 Հագար զհագար 2.1.65; 2.1.120; 2.1.121; 2.1.127; 2.1.145 հագար 2.1.23; 2.1.36; 2.1.61; 2.1.131; 2.1.135; 2.1.149; 2.1.150; 2.1.154; 2.1.158 հագարայ 2.1.62 հալածանք հալածանս 2.2.150 հալածեմ հալածեայ 2.1.6 հաճեմ հաճեցաւ 2.1.108; 2.2.129 հաճի 2.2.124

INDEX OF ARMENIAN WORDS

2 1 2 1 5

1 1 6

32

1 1 1 3 1

179

հաճոյ հաճոյ 2.1.9; 2.2.128 հաճոյանամ հաճոյացաւ 2.1.108 համարեմ համարեցան 2.2.134 չհամարեալ 2.2.12 համբերեմ համբերեա 2.2.79 համբուրեմ համբուրեա 2.2.103 համբուրեաց 2.1.43; 2.2.103; 2.2.104 համբուրեցին 2.2.154 համեմատութիւն համեմատութիւն 2.2.21 հայելի հայելի 2.1.107 հայիմ հայելով 2.1.51 հայեցան 2.1.19 հայեցաւ 2.1.5 հայեցեալ 2.1.36 հայէին 2.2.137 հայէր 2.2.113 հայր զհայրն 2.1.43 հայր 2.1.42; 2.1.52; 2.1.98; 2.2.95; 2.2.102 (2); 2.2.103; 2.2.108; 2.2.109; 2.2.110 հայրն 2.1.60; 2.2.47; 2.2.62; 2.2.97; 2.2.98; 2.2.102; 2.2.107; 2.2.160 հարսն 2.2.156 հաւր 2.1.11 հաւրէ 2.1.118 հաւրն 2.1.45; 2.1.48 հօր 2.2.39; 2.2.48; 2.2.61; 2.2.96; 2.2.117; 2.2.137; 2.2.140 հօրէ 2.2.14 հայրենի հայրենիս 2.1.120 հանդարտ հանդարտ 2.2.87 հանդերձ (ի) հանդերձ 2.2.168 հանդերձեմ հանդերձեալ 2.1.106; 2.2.26 հանդերձեալն 2.2.35 հանդէս հանդիսիւ 2.2.138

180 4 7

1 1 6

3 3 1 2 2 1 1 1 1 6

1 1 4

INDEX OF ARMENIAN WORDS

հանդիպիմ հանդիպեալ 2.1.120; 2.1.132; 2.2.63; 2.2.152 հանեմ եհան 2.1.131; 2.1.145; 2.2.7 հան 2.1.144 հանեալ 2.2.59 հանելն 2.1.146 հանին 2.1.24 հաշուեմ հաշուեաց 2.1.53 հաշտութիւն հաշտութիւն 2.2.160 հասանեմ եհաս 2.2.44; 2.2.57; 2.2.138 հասեալ 2.2.70; 2.2.141 հասին 2.2.73 հասարակ հասարակ 2.1.103; 2.2.31 հասարակաց 2.2.24 հասուցանեմ հասոյց 2.1.77; 2.2.99; 2.2.107 հաստակառոյց հաստակառոյց 2.1.33 հաստատեմ հաստատեցաւ 2.1.52; 2.1.115 հատանեմ հատաւ 2.1.142; 2.1.147 հարազատ հարազատ 2.2.80 հարաւակողմն հարաւակողմն 2.1.147 հարիւր հարիւր 2.2.84 հարիւրամեայ Ճ.-ամեայ 2.1.140 հարկանեմ եհայր 2.2.27 եհար 2.1.131; 2.1.133 հարեալ 2.2.145; 2.2.163 հարին 2.2.4 հարկեմ հարկեցին 2.2.164 հարուած հարուած 2.2.31 հարսանիք զհարսանիս 2.2.74 զհարսանիսն 2.1.157

INDEX OF ARMENIAN WORDS

5 1 7

8

1 1 6

1 4

1 4

1 1 1

հարսանեանց 2.2.130 հարսանեաց 2.2.63 հարսն հարսին 2.2.56; 2.2.71 հարսն 2.2.59; 2.2.60; 2.2.67 հարսնութիւն հարսնութեան 2.2.62 հարցանեմ հարցանելն 2.2.143 հարցանես 2.2.147 հարցանէին 2.2.65 հարցեալ 2.2.68; 2.2.72; 2.2.153 հարցուք 2.2.68 հաց զհացն 2.2.22 հաց 2.1.72; 2.2.19; 2.2.66 (2); 2.2.69 հացէ 2.2.66 հացի 2.2.9 հացկերութիւն հացկերութիւն 2.1.142 հաւ հաւուն 2.1.41 հաւատ հաւատովն 2.1.32 հաւատոց 2.1.10 հաւատոցն 2.1.99 հաւատս 2.1.52; 2.1.115 հաւատսն 2.1.70 հաւատամ հաւատաց 2.1.52 հաւտ զհօտս 2.2.142 հօտից 2.2.99 հօտիցն 2.2.152 հօտքն 2.2.136 հեզ հեզ 2.2.87 հեթանոս զհեթանոսս 2.2.122 հեթանոսաց 2.2.18; 2.2.125 հեթանոսք 2.2.125 հեծանիմ հեծեալ 2.2.154 հեշտանամ հեշտանան 2.2.124 հեռուստ հեռուստ 2.1.149

181

182 2 1 1 4 4

1 1 1 1 2 1 3 5

2 2 1 2 16

INDEX OF ARMENIAN WORDS

հետ հետ 2.1.121 հետէ 2.1.108 հետեւեմ հետեւեցան 2.2.34 հինգ հինգ 2.1.25 հինգերորդ հինգերորդ 2.1.105; 2.1.120; 2.2.14; 2.2.35 հիւր հիւր 2.1.72 հիւրի 2.1.72 հիւրոց 2.1.71; 2.1.72 հիւրընկալութիւն հիւրընկալութեամբ 2.2.124 հմուտ հմուտ 2.1.5 հնազան հնազանդ 2.1.134 հնարած հնարած 2.2.43 հնարեմ հնարեցան 2.2.42 հնարեցաւ 2.2.161 հոգի հոգին 2.2.51 հող հող 2.1.88 հողոյ 2.1.26; 2.1.50 հովիւ հովիւ 2.1.69; 2.2.132 (2) հովուացն 2.1.120 հովւացն 2.2.143 հովուութիւն հովուութեան 2.2.117; 2.2.129 հոտ զհոտն 2.2.32 հոտ 2.2.33 հոտոտամ հոտոտայ 2.2.33 հուն հունն 2.2.141; 2.2.142 հուր զհուրն 2.2.31; 2.2.41; 2.2.48 հուր 2.2.27; 2.2.29; 2.2.48 հուրն 2.1.30; 2.2.34 հրոյ 2.1.26

INDEX OF ARMENIAN WORDS

20

13

5

1 1 4 2 7

1 2 1 12

183

հրոյն 2.1.93; 2.2.38 հրով 2.2.27; 2.2.33; 2.2.35; 2.2.36; 2.2.41 Հռաբեկ զհռաբեկ 2.2.59; 2.2.67; 2.2.70; 2.2.81; 2.2.157 հռաբեկ 2.2.57; 2.2.61; 2.2.68; 2.2.71; 2.2.72; 2.2.79; 2.2.95; 2.2.99; 2.2.106; 2.2.114; 2.2.117 հռաբեկայ 2.2.58; 2.2.82; 2.2.115 ռաբեկայ 2.2.56 Հռաքէլ զհռաքէլ 2.2.117; 2.2.129; 2.2.130; 2.2.131; 2.2.132 (2) հռաքելայ 2.2.119 (2) հռաքէլ 2.2.125; 2.2.128; 2.2.130; 2.2.140 հրաքէլայ 2.2.133 հրաման հրաման 2.1.79 հրամանացն 2.1.13 հրամանաւ 2.1.65 հրամանաւն 2.1.97 հրամանք 2.2.68 հրանամ հրացան 2.1.92 հրապարակ հրապարակին 2.2.33 հրեայ զհրէայսն 2.2.122 հրէից 2.2.17; 2.2.123 (2) հրեղէն հրեղէն 2.2.29 հրեղէնսն 2.2.36 հրեշտակ զհրեշտակս 2.2.128 հրեշտակ 2.1.19; 2.1.124; 2.1.132; 2.1.134 հրեշտակաւք 2.1.114 հրեշտակի 2.2.135 հրեշտակապէտ հրեշտակապետն 2.2.60 ձայն ձայն 2.2.104 ձայնդ 2.2.104 ձանձրանամ ձանձրացեալ 2.2.106 ձեռն զձեռանէն 2.2.104 զձեռն 2.2.53 ձեռացն 2.2.148 ձեռինն 2.2.57 ձեռն 2.1.120; 2.2.78; 2.2.107

184

1 2 1 2 1 2 3 15

1 4 3 1 3 4

1 2 1

INDEX OF ARMENIAN WORDS

ձեռս 2.1.130; 2.2.101; 2.2.144 ձեռք 2.2.104 ձեռքդ 2.2.104 ձեր ձերոյ 2.2.162 ձի ձիոյն 2.2.154 ձիս 2.2.154 ձիաւոր ձիաւորօք 2.2.152 ձոր ձորն 2.2.8; 2.2.9 ձորձ ձորձ 2.1.45 Ղազար ղազարու 2.2.66; 2.2.116 Ղեւի զղեւի 2.2.167 ղեւի 2.2.118; 2.2.166 Ղովտ զղովտ 2.2.4; 2.2.6 ղովտ 2.1.93; 2.2.38; 2.2.46; 2.2.47; 2.2.50 ղովտայ 2.1.94; 2.2.7; 2.2.25; 2.2.42; 2.2.44 (2); 2.2.51 ղովտացն 2.1.120 ճայ ճայից 2.1.3 ճանաչեմ ծանեան 2.2.64 ծանեաւ 2.1.5; 2.1.75; 2.1.79 ճանապարհ զճանապարհս 2.1.71; 2.1.72 ճանապարհին 2.2.44 ճեպեմ ճեպէր 2.2.71 ճճի ճըճիս 2.2.26; 2.2.32 ճըճիք 2.2.32 ճշմարիտ զճշմարիտ 2.2.112 ճշմարիտ 2.1.106; 2.2.11 ճշմարիտն 2.2.10 ճշմարտապէս ճշմարտապէս 2.1.103 մազ զմազ 2.2.100 մազոյ 2.2.87 Մալքաթու մալքաթու 2.1.119

INDEX OF ARMENIAN WORDS

5

1 5

16

1 8

2 1 1 1 1 5 3

1 1 2

մահ մահ 2.1.149 մահն 2.1.55 մահուանն 2.1.55; 2.2.52; 2.2.156 Մահմետ մահմետի 2.2.45 Մամբրէ մամբրէ 2.1.71 մամբրէի 2.1.68; 2.1.73; 2.1.75 մամբրէն 2.1.69 մայր զմայր 2.1.120; 2.1.156 մայր 2.1.154 մայրն 2.1.149; 2.2.62; 2.2.95; 2.2.98; 2.2.107; 2.2.114; 2.2.157 մաւր 2.1.119 մաւրն 2.1.100 (2); 2.1.114; 2.1.119 մօր 2.2.75 մանաւանդ մանաւանդ 2.1.159 մանուկ զմանուկն 2.1.66; 2.1.149 մանկանն 2.1.42 մանկունսն 2.2.165 մանուկն 2.1.41; 2.1.46 (2); 2.1.47 մաշկ մաշկն 2.1.103 (2) մասն մասն 2.2.21 մասնաւոր մասնաւոր 2.1.93 մատաղ մատաղ 2.1.78 մատանի մատանի 2.2.59 մատուցանեմ մատոյց 2.2.9 (2); 2.2.19; 2.2.22 մատուցեալ 2.2.102 մարգարէ մարգարէից 2.1.20 մարգարէիցն 2.2.126 մարգարէս 2.1.125 մարգարէանամ մարգարէացաւ 2.2.3 մարգարէութիւն մարգարէութեանն 2.2.2 մարդ մարդն 2.1.104 մարդոյն 2.2.55

185

186 1 1 2 2 1 1 10

15

1 1 2 1 2 6

2 1

INDEX OF ARMENIAN WORDS

մարդիկ մարդիկքն 2.1.2 մարդկային մարդկայինս 2.1.106 Մարիամ մարիամ 2.1.116; 2.2.60 մարմին մարմնոյն 2.1.103 մարմնովն 2.2.87 մարմնական մարմնական 2.2.124 մաւտ մօտ 2.2.103 Մելքեսեդեկ մելքեսեդեկ 2.2.10 (2); 2.2.12; 2.2.86 մելքեսեդեկի 2.2.10; 2.2.14; 2.2.79 մելքիսեդեք 2.2.8 մելքիսետեկի 2.2.21 մեքեսեդեկ 2.2.11 մեծ մեծ 2.1.11; 2.1.14; 2.1.67; 2.1.71; 2.1.120 (2); 2.1.134; 2.1.137; 2.1.142; 2.1.155; 2.1.160; 2.2.3; 2.2.33 մեծաց 2.2.55 մեծաւ 2.2.157 մեծամեծ մեծամեծաց 2.2.165 մեծարանք մեծարանաց 2.1.99 մեկնութիւն մեկնութենէ 2.1.Tit. մեկնութիւն 2.2.1 մեկուսնեմ մեկուսեալ 2.1.149 մեհեան մեհեան 2.2.47 մեհեանն 2.2.48 մեղ մեղաց 2.1.121; 2.2.40 մեղացն 2.1.103 մեղսն 2.1.103 մեղք 2.1.59 մեղօքն 2.2.35 մեղադրեմ մեղադրեաց 2.2.83 մեղադրէին 2.1.121 մեղադրութիւն մեղադրութեամբ 2.1.65

INDEX OF ARMENIAN WORDS

3 1 10

3

1 1 3 9

8

6 16

14 1 1

187

մեղանչեմ մեղանչէք 2.1.20; 2.1.124; 2.1.125 մեղու մեղուաց 2.2.77 մեռանիմ մեռանել 2.2.91 մեռանելոյն 2.1.11 մեռանիցիմ 2.2.83 մեռաւ 2.1.117; 2.2.37; 2.2.47; 2.2.156 մեռեալ 2.2.94 մեռելոց 2.1.113 մեռցուք 2.1.61 մեր մերոյ 2.2.169 մերոց 2.2.96 մերում 2.2.161 մերկանամ մերկացաւ 2.1.41 մերկութիւն զմերկութիւն 2.1.45 մերձ մերձ 2.1.110; 2.2.22; 2.2.91 մերձենամ մերձեալ 2.2.103 մերձենալն 2.2.57; 2.2.71 մերձենայք 2.1.20; 2.1.125 մերձեցան 2.1.19 մերձեցաւ 2.2.78; 2.2.154; 2.2.156 մեք մեզ 2.1.6; 2.1.61 մեր 2.2.18; 2.2.20; 2.2.22; 2.2.63; 2.2.162 մեք 2.2.13 մէջ մէջ 2.1.30; 2.1.105; 2.2.92 միջի 2.2.161; 2.2.167; 2.2.169 մի (միոջ) մի 2.1.17; 2.1.23; 2.1.78; 2.1.99; 2.2.63; 2.2.118; 2.2.120 միոյ 2.2.90 միոջ 2.1.143 միոջէ 2.2.85 միում 2.1.71; 2.2.82; 2.2.85; 2.2.88; 2.2.94; 2.2.158 մի (ոչ) մի 2.1.20 (2); 2.1.61; 2.1.96; 2.1.124; 2.1.125 (2); 2.1.134; 2.1.149; 2.2.25; 2.2.79; 2.2.83; 2.2.150; 2.2.167 միաբան միաբանք 2.2.92 միածին

188 1 4 1 2 5

7 3 9

1 2 6

2 1 2 6

1

INDEX OF ARMENIAN WORDS

միածին 2.1.50 միամտութիւն միամտութեամբ 2.1.134 միայն միայն 2.1.108; 2.2.144 (2); 2.2.151 միասին միասին 2.2.167 միմեանս զմիմեանս 2.2.154 զմիմեանց 2.2.145 մին զմինն 2.2.100 մին 2.1.60; 2.2.111 մինն 2.2.39; 2.2.84 մինչ մինչ 2.1.51; 2.1.53 (2); 2.1.55; 2.1.57; 2.1.73; 2.1.150 մինչդեռ մինչդեռ 2.1.68; 2.2.144; 2.2.155 մինչեւ մինչեւ 2.1.38; 2.1.49; 2.1.100; 2.1.108; 2.2.145; 2.2.147; 2.2.148; 2.2.165 մինչչեւ 2.2.94 միջագետք միջագետս 2.2.56 միս միս 2.2.95 մսոյ 2.2.108 միտ զմտաւ 2.1.5; 2.1.66 միտս 2.1.72; 2.1.83 մտաց 2.2.121 մտաւք 2.1.19 միւս զմիւսն 2.2.100 միւսն 2.2.39 մկրտեմ մկրատեաց 2.2.100 մկրտութիւն մկրտութեան 2.1.103; 2.1.110 մնամ մնալ 2.1.87 մնալոյն 2.1.123 մնայր 2.2.130 մնաց 2.1.121; 2.2.50; 2.2.144 մշտնջենաւոր մշտընջենաւոր 2.2.15

INDEX OF ARMENIAN WORDS

1 1 3 1 3 1 10

68

1 5 1 1 1 2 1 2

189

մոխիր մոխիր 2.1.88 Մովաբ մովափ 2.2.39 Մովսէս մովսէս 2.1.59; 2.1.110; 2.2.13 մորթի մորթին 2.2.100 մուտ մուտ 2.1.61; 2.2.55; 2.2.116 մտաբերեմ մտաբերեցին 2.2.36 մտանեմ եմուտ 2.1.17; 2.1.40; 2.1.57; 2.2.75; 2.2.144 մտանելն 2.1.16 մտեալ 2.1.42; 2.2.166 մտին 2.1.57; 2.2.42 Յակոբ զյակոբ 2.1.53; 2.2.89; 2.2.105; 2.2.117; 2.2.121; 2.2.134; 2.2.154 յակոբ 2.1.54; 2.1.57; 2.2.86 (2); 2.2.87; 2.2.97; 2.2.99; 2.2.103; 2.2.112; 2.2.113; 2.2.117; 2.2.122; 2.2.123; 2.2.130; 2.2.132; 2.2.134; 2.2.135; 2.2.139; 2.2.144; 2.2.147; 2.2.148; 2.2.151; 2.2.155; 2.2.157; 2.2.158; 2.2.161; 2.2.167 (2); 2.2.169 յակոբայ 2.1.55 (2); 2.2.90; 2.2.95; 2.2.100; 2.2.101; 2.2.103; 2.2.104 (2); 2.2.114; 2.2.120; 2.2.125; 2.2.128; 2.2.129; 2.2.133 (2); 2.2.136; 2.2.137; 2.2.141; 2.2.143; 2.2.145; 2.2.148 (2); 2.2.149; 2.2.152; 2.2.153; 2.2.155; 2.2.158; 2.2.160 (2); 2.2.162; 2.2.166 յաղթող յաղթող 2.2.3 յայնժամ յայնժամ 2.1.85; 2.1.107; 2.2.64; 2.2.111; 2.2.139 յայնկոյս յայնկոյս 2.2.144 յայտ յայտ 2.1.108 յանդիման յանդիման 2.1.107 յանդիմանեմ յանդիմանեալ 2.2.33 յանդիմանէ 2.1.65 յանդիմանութիւն յանդիմանութիւն 2.2.140 յաջողակ յաջողակ 2.2.145 յաջողեակ 2.1.153

190 1 1 4 1 5

6 3 1 3 2 1 1 11 1 3 1 3

2 2

INDEX OF ARMENIAN WORDS

յաջողեմ յաջողեաց 2.2.102 յաջողումն յաջողմանն 2.2.70 յառաջ յառաջ 2.1.159; 2.2.8; 2.2.71; 2.2.152 յառաջադէմ յառաջադէմ 2.1.9 յառնեմ արի 2.2.102 արիք 2.2.64 յարեաւ 2.1.74; 2.2.145 յարիցէ 2.2.108 յարուցանեմ յարուցանել 2.1.113 յարուցեալ 2.1.6; 2.1.8; 2.1.151; 2.2.94; 2.2.139 յաւելում յաւելաւ 2.1.58; 2.1.99; 2.2.156 յաւժար յաւժար 2.1.113 յաւիտեան յաւիտեան 2.2.10; 2.2.14; 2.2.16 յաւշեմ յաւշեաց 2.1.27; 2.1.28 յաւրինեմ յաւրինեաց 2.1.33 յափշտակեմ յափշտակեցաւ 2.2.148 յետ յետ 2.1.10; 2.1.11; 2.1.36; 2.1.39; 2.1.55; 2.1.68; 2.1.114; 2.1.156; 2.2.52; 2.2.129; 2.2.130 յետոյ յետոյ 2.1.108 յետս յետս 2.1.45; 2.2.16; 2.2.44 յերկարեմ յերկարեալ 2.1.59 Յիսուս զյիսուս 2.1.116 յիսուս 2.1.50 յիսուսի 2.1.49 յղանամ յղացան 2.2.42 յղացաւ 2.1.128 յղեմ յղեաց 2.2.117; 2.2.161

INDEX OF ARMENIAN WORDS

191

յղփանամ յըղփացեալ 2.1.2 8 յոյժ յոյժ 2.1.129; 2.1.142; 2.2.65; 2.2.73; 2.2.154; 2.2.160; 2.2.163; 2.2.167 1 յոյս յուսով 2.1.71 4 Յովսէփ յովսէփ 2.1.55; 2.1.56; 2.2.119 յովսէփայ 2.1.54 2 Յորդանան յորդանան 2.2.144 յորդանանու 2.2.141 3 յորժամ յորժամ 2.1.60; 2.1.128; 2.1.142 1 Յուդա յուդա 2.2.118 1 յստակ յըստակի 2.1.100 499 ն աբրամուն 2.1.99 աբրայամուն 2.1.98 ազգացն 2.2.169 ազգն 2.2.123 աղախինն 2.1.61; 2.1.128 աղաչանացն 2.1.93 ամացն 2.1.53; 2.2.129 ամին 2.1.109; 2.2.37 ամն 2.1.53 (2); 2.1.57 ամուրհացոցն 2.1.59 այրն 2.2.37; 2.2.72 (2) անապատն 2.1.131 անաստուածիցն 2.1.105 անդամաթուոցն 2.1.30 անդամն 2.1.103 անդէայս 2.2.142 անդէաքն 2.2.136 անէծքն 2.2.98 անիծելն 2.1.47 անձամբն 2.1.153 անմիտն 2.2.90 անուամբն 2.2.10 անունն 2.1.119; 2.2.52 անցանելն 2.2.41 աշակերտացն 2.2.22 աշխարհականքն 2.2.124 աշխարհն 2.1.2 1

192

INDEX OF ARMENIAN WORDS

առաքելոցն 2.2.19 ասելն 2.1.7 աստեղացն 2.1.5 աստուածապաշտիցն 2.1.105; 2.2.150 արդարն 2.1.90 արդարոցն 2.1.89 արդարութեամբն 2.1.93 արդարսն 2.1.108 արեւուն 2.2.146 արժանին 2.1.46 արուսն 2.2.28 արուքն 2.2.34 արսն 2.1.19 աւարն 2.2.6 աւետեացն 2.1.87 աւուրն 2.1.102 աւուրցն 2.1.51 աւրհնութեանն 2.2.97 աւրհնութիւնն 2.2.111; 2.2.112 աւրն 2.1.100; 2.1.101 ափն 2.1.37 բանին 2.1.49 բարեխաւսելն 2.1.88 բարձրելոյն 2.2.14 բարուցն 2.2.125 գալն 2.1.75; 2.2.47; 2.2.68 գալստեանն 2.2.71 գաւազանն 2.1.71 գետն 2.2.151 գետոյն 2.2.144 գերեզմանին 2.2.9 գերութիւնն 2.2.23 գթոյն 2.1.100 գիճակնութեանն 2.2.124 գինին 2.2.43 գիտելոյն 2.1.65 գիրկն 2.1.43 գնալն 2.2.144 գնացիւքն 2.2.51 գործն 2.2.65 դառնալն 2.2.8 դժոխոցն 2.2.6 դուստրն 2.2.158 դստերացն 2.2.38; 2.2.133 դստերաւքն 2.1.93 դստերսն 2.2.158 դստերքն 2.2.40

INDEX OF ARMENIAN WORDS

դստերօքն 2.2.38 դրախտին 2.1.49 եգիպտացոցն 2.1.17 ելանելն 2.1.120 եղբայրն 2.2.62; 2.2.114; 2.2.115; 2.2.117 եղբայրսն 2.1.43 եղբարցն 2.1.48 եղբաւրն 2.1.44 եղբօրն 2.2.47; 2.2.61; 2.2.115 երեսացն 2.2.125 երկրին 2.1.3 եւթներորդն 2.2.17 զազատն 2.1.49 զազգն 2.1.38 զաղախինն 2.1.127 զաղչիկն 2.2.62 զաղջիկն 2.2.68 զամոլաջիլն 2.2.86; 2.2.148 զայլն 2.1.57 զայրելոյն 2.2.32 զայրն 2.2.37; 2.2.64 զանդամաթիւսն 2.1.29 զանդրակնութիւնն 2.2.112 զանդրանկութիւնն 2.2.90; 2.2.113 զաստուածսն 2.1.4 զարամբոյն 2.2.126 զարուսն 2.1.103 զաւակին 2.1.38; 2.1.114; 2.1.120; 2.2.55; 2.2.116 զաւակն 2.1.38; 2.1.39 զաւարն 2.2.7 զաւրացն 2.1.26 զաւրհնեալն 2.1.48 զաւրհնութիւնն 2.2.109; 2.2.110 զբազուկսն 2.1.6 զբաղարճն 2.1.77 զբեռինսն 2.2.69 զգաստն 2.1.44 զգինին 2.2.22; 2.2.43 զգոդողգոմորեանսն 2.2.3 զդստերսն 2.2.129 զերեքն 2.1.27 զերկիրն 2.1.64 զզօրանալն 2.2.45 զէգսն 2.1.103 զթռչունսն 2.1.28 զիշխանսն 2.2.168 զխաչն 2.1.116

193

194

INDEX OF ARMENIAN WORDS

զխոյն 2.1.115 զխորտիկն 2.2.105 զխորտիկսն 2.2.101 զկամսն 2.2.124 զկանայսն 2.2.142 զկոյսն 2.1.116 զհայրն 2.1.43 զհարսանիսն 2.1.157 զհացն 2.2.22 զհոտն 2.2.32 զհուրն 2.2.31; 2.2.41; 2.2.48 զհրէայսն 2.2.122 զձեռանէն 2.2.104 զմանուկն 2.1.66; 2.1.149 զմինն 2.2.100 զմիւսն 2.2.100 զյընդյոծինսն 2.2.5 զնշանն 2.1.108 զշաբաթսն 2.2.17 զողջակէզն 2.1.25 զողջունէն 2.2.65 զորդին 2.1.156 զորթն 2.1.114 զորսն 2.2.107 զուղտսն 2.2.142 զումն 2.2.143 զուստն 2.2.143 զչափն 2.1.40 զպատմուճանն 2.2.101 զպարգեւսն 2.2.69 զջուրն 2.2.58; 2.2.136 զվերնոցն 2.1.28 զվնասն 2.2.40 զտիրելն 2.2.45 զտղայն 2.1.43; 2.1.61 էգսն 2.2.28 էրէցն 2.2.79; 2.2.86 թագաւորացն 2.2.8 թագաւորութեանն 2.2.2 թագաւորութիւնսն 2.2.3 թլփատելն 2.1.139 թլփատութեանն 2.1.100; 2.2.168 թոռիայն 2.1.60 թուին 2.1.109 ժամանակին 2.1.52; 2.1.120; 2.2.80 ժողովուրդն 2.2.122 իգացն 2.2.34

INDEX OF ARMENIAN WORDS

195

իսահակայն 2.1.53 իսմայէլին 2.1.160 իւրն 2.1.120 լինելն 2.1.41 լուսանալն 2.2.131 խաշանցն 2.2.152 խաշինքն 2.2.135; 2.2.136 խաչին 2.2.22 խիժն 2.1.100 խոյն 2.1.116 խոստմանէն 2.1.57 խոստմանն 2.1.52 խորհուրդն 2.2.22 խորհուրդսն 2.1.28 խօսելովն 2.2.3 ծառային 2.2.143; 2.2.153 ծառայսն 2.2.5 ծառն 2.1.116 ծառոյն 2.1.115 ծիծաղելոյն 2.1.49; 2.1.87 ծնանելն 2.1.140 ծնեալսն 2.2.134 ծնընդականքն 2.2.136 ծնընդեանն 2.2.136 ծննդեանն 2.1.137 ծնունդն 2.1.38; 2.1.49; 2.1.50; 2.2.86 ծնօղացն 2.2.106 կաղնեաւն 2.1.68; 2.1.73; 2.1.75 կամացն 2.2.128 կամսն 2.2.114; 2.2.124 կանայքն 2.2.122 կանանցն 2.2.120; 2.2.152 կարգին 2.2.10; 2.2.14 կեանքն 2.1.106 կենացն 2.1.54; 2.2.85 կինն 2.1.61; 2.1.94; 2.2.44 (2); 2.2.78 կոտորմանն 2.2.167 կուսէն 2.1.50 կուսութեամբն 2.2.127 կռապաշտիցն 2.1.96 կռիւն 2.1.120 կսկիծն 2.1.101 կրսերոյն 2.2.79; 2.2.86 հայրն 2.1.60; 2.2.47; 2.2.62; 2.2.97; 2.2.98; 2.2.102; 2.2.107; 2.2.160 հանդերձեալն 2.2.35 հանելն 2.1.146 հարսն 2.2.156

196

INDEX OF ARMENIAN WORDS

հարցանելն 2.2.143 հաւատովն 2.1.32 հաւատոցն 2.1.99 հաւատսն 2.1.70 հաւուն 2.1.41 հաւրն 2.1.45; 2.1.48 հոգին 2.2.51 հովուացն 2.1.120 հովւացն 2.2.143 հունն 2.2.141; 2.2.142 հուրն 2.1.30; 2.2.34 հրամանացն 2.1.13 հրամանաւն 2.1.97 հրապարակին 2.2.33 հրեղէնսն 2.2.36 հրեշտակապետն 2.2.60 հրոյն 2.1.93; 2.2.38 հօտիցն 2.2.152 հօտքն 2.2.136 ձեռացն 2.2.148 ձեռինն 2.2.57 ձորն 2.2.8; 2.2.9 ղովտացն 2.1.120 ճանապարհին 2.2.44 ճշմարիտն 2.2.10 մահն 2.1.55 մահուանն 2.1.55; 2.2.52; 2.2.156 մամբրէն 2.1.69 մայրն 2.1.149; 2.2.62; 2.2.95; 2.2.98; 2.2.107; 2.2.114; 2.2.157 մանկանն 2.1.42 մանկունսն 2.2.165 մանուկն 2.1.41; 2.1.46 (2); 2.1.47 մաշկն 2.1.103 (2) մարգարէիցն 2.2.126 մարգարէութեանն 2.2.2 մարդիկքն 2.1.2 մարդն 2.1.104 մարդոյն 2.2.55 մարմնոյն 2.1.103 մարմնովն 2.2.87 մաւրն 2.1.100 (2); 2.1.114; 2.1.119 մեհեանն 2.2.48 մեղացն 2.1.103 մեղսն 2.1.103 մեղօքն 2.2.35 մերձենալն 2.2.57; 2.2.71 մինն 2.2.39; 2.2.84

INDEX OF ARMENIAN WORDS

միւսն 2.2.39 մնալոյն 2.1.123 մորթին 2.2.100 մտանելն 2.1.16 յազգէն 2.1.120; 2.2.53 յականջն 2.1.104 յաղախնոյն 2.1.62; 2.2.119 (2) յաղբերէն 2.2.57 յաղբեւրն 2.2.60; 2.2.63 յայլազգացն 2.2.167 յայլազգեացն 2.2.106 յայրին 2.2.91; 2.2.156; 2.2.157 յառնուլն 2.1.19 յաստուածայինսն 2.1.71 յարենէն 2.1.100 յարուեստն 2.1.5 յաւազանսն 2.2.135 յաւարէն 2.1.120 յաւծեալսն 2.1.20 յաւրն 2.1.114 յերանսն 2.2.54; 2.2.55; 2.2.116 յերկիրն 2.1.14; 2.1.24; 2.2.81 յերկրէն 2.1.24; 2.1.120 յըմպելն 2.2.136 յիւրմէն 2.1.120 նախիրն 2.1.78 նմանութեանն 2.2.24 նշանն 2.1.104 նորայն 2.2.16 շունչն 2.1.148 ոգին 2.1.148 ողորմածութեամբն 2.2.124 ողորմութեամբն 2.1.71 ողջախոհութեանն 2.2.78 ոչխարացն 2.2.51 որդին 2.1.60; 2.1.152; 2.2.4; 2.2.6; 2.2.64; 2.2.103; 2.2.159 որդիքն 2.1.57; 2.2.138; 2.2.162; 2.2.166 որդոյն 2.1.149; 2.1.151; 2.2.16; 2.2.67; 2.2.115 որդովքն 2.2.142 ուլուցն 2.2.100 ուտելոյն 2.1.114 չարիսն 2.1.60 պաշտամանն 2.2.140 պաշտմամբք 2.2.106 պապուն 2.1.41 պատարագաւն 2.2.3 պատարագելն 2.1.115

197

198

INDEX OF ARMENIAN WORDS

պատիժն 2.2.26 պատճառն 2.1.96; 2.1.159 պատուհասն 2.1.60 պարգեւացն 2.2.2 պղծոյն 2.2.44 ջուրն 2.1.147; 2.1.159; 2.2.136 ջրոյն 2.1.39; 2.1.151 ջրովն 2.1.155; 2.1.156 սահմանն 2.2.28 սաղմոսն 2.1.20 սեղանոյն 2.1.32 սեմն 2.1.44 սէրն 2.2.163 սիկիմացիսն 2.2.160 սիրտն 2.2.150; 2.2.155 սուրբն 2.1.11 սրբոցն 2.2.24 սքանչելեացն 2.2.44 վաղիւն 2.2.151 վարձսն 2.2.129 վարուքն 2.2.127 վերատունն 2.2.22 տանէն 2.1.146; 2.2.43 տանն 2.1.40; 2.2.116 տանցն 2.2.165 տարին 2.1.11 տարողացն 2.2.5 տարւոյն 2.1.140 տեղին 2.2.44 (2); 2.2.70 տեղւոջն 2.1.152 տէրն 2.2.67; 2.2.72; 2.2.149 տիկինն 2.1.128; 2.1.133; 2.1.134 տիպն 2.2.125 տղային 2.2.39 (2) տունն 2.1.18; 2.1.120; 2.1.135; 2.2.57; 2.2.65; 2.2.73; 2.2.75; 2.2.132 ցանկութեանցն 2.2.33; 2.2.34 ցառաւօտն 2.2.145 փայտիցն 2.2.136 փեսային 2.2.60 փորձանքն 2.1.120; 2.2.80 փրկիչն 2.1.59 քահանային 2.2.79 քահանայն 2.2.86 քահանայութեանն 2.2.2 քաղաքին 2.2.164; 2.2.165; 2.2.166; 2.2.168 քաղաքն 2.1.89; 2.1.90 քանանացոցն 2.1.38

INDEX OF ARMENIAN WORDS

1

ն

199

քաշանքն 2.1.120 քեռոյն 2.2.117; 2.2.129 քիթն 2.1.104 օրինակն 2.2.123 օրինացն 2.2.17 օրինօքն 2.2.123

բազմանալն 2.2.51 193 նա (սա) զնա 2.1.12; 2.1.65; 2.1.73; 2.1.107; 2.1.121; 2.1.131; 2.1.146; 2.1.155; 2.2.22; 2.2.38; 2.2.42; 2.2.50; 2.2.64 (2); 2.2.83; 2.2.91 (2); 2.2.94; 2.2.95; 2.2.104; 2.2.111; 2.2.113; 2.2.129; 2.2.148 (3); 2.2.149; 2.2.159 զնոսա 2.1.17; 2.1.24; 2.1.27; 2.1.156; 2.2.5; 2.2.27; 2.2.29; 2.2.31; 2.2.33 (2); 2.2.34 նա 2.1.19; 2.1.22; 2.1.23; 2.1.46; 2.1.61; 2.1.68; 2.1.71; 2.1.72; 2.1.130; 2.1.133; 2.1.151; 2.2.14; 2.2.17; 2.2.18; 2.2.19; 2.2.20; 2.2.21; 2.2.42; 2.2.58; 2.2.63 (2); 2.2.65; 2.2.67; 2.2.68; 2.2.72 (3); 2.2.79; 2.2.83; 2.2.89; 2.2.102; 2.2.104; 2.2.109; 2.2.110; 2.2.130; 2.2.137; 2.2.144; 2.2.147; 2.2.153 նմա 2.1.17; 2.1.23; 2.1.62; 2.1.64 (2); 2.1.65 (2); 2.1.120 (2); 2.1.130; 2.1.132; 2.1.134; 2.1.135; 2.1.154; 2.2.58; 2.2.78; 2.2.79; 2.2.80; 2.2.83; 2.2.85; 2.2.89; 2.2.95; 2.2.130; 2.2.136; 2.2.159 նմանէ 2.1.61; 2.1.70; 2.1.121; 2.1.127; 2.2.42; 2.2.76 նոսա 2.1.147; 2.2.4 նորա 2.1.10; 2.1.11; 2.1.23; 2.1.34; 2.1.54; 2.1.62; 2.1.64; 2.1.70 (2); 2.1.87; 2.1.120 (2); 2.1.128; 2.1.138; 2.1.145; 2.1.150; 2.1.154; 2.1.156; 2.2.7; 2.2.8; 2.2.9; 2.2.12; 2.2.13; 2.2.57; 2.2.65; 2.2.67; 2.2.74; 2.2.91; 2.2.101; 2.2.111; 2.2.134; 2.2.137; 2.2.152 (2); 2.2.154; 2.2.160 (2); 2.2.167 նորայն 2.2.16 նոցա 2.1.5; 2.1.18; 2.1.58; 2.1.74; 2.1.75; 2.1.77; 2.1.78; 2.1.99; 2.1.123; 2.1.127; 2.1.156; 2.2.26; 2.2.30; 2.2.31; 2.2.51; 2.2.65; 2.2.92; 2.2.118; 2.2.124; 2.2.138; 2.2.163; 2.2.169 նոցանէ 2.2.76; 2.2.137; 2.2.166; 2.2.167; 2.2.169 նոքա 2.2.28; 2.2.67; 2.2.68; 2.2.133 նոքօք 2.2.30 ցնա 2.1.21; 2.1.35; 2.1.37; 2.1.61; 2.1.80; 2.1.134; 2.2.62; 2.2.132; 2.2.133; 2.2.147 ցնոսա 2.2.66 1 Նազարեթ նազարեթայ 2.2.60 1 նաժիշտ նաժիշտ 2.2.133 10 նախ նախ 2.1.31; 2.1.49; 2.1.59; 2.1.103; 2.1.120; 2.2.10; 2.2.24; 2.2.28; 2.2.55; 2.2.150

200 1 1 1 1 2 1 1 3 1 1 1 1 5

8

1 1 3 3

7

INDEX OF ARMENIAN WORDS

նախատեմ նախատէր 2.1.43 նախիր նախիրն 2.1.78 նահապետութիւն նահապետութիւնս 2.2.79 նաշ նաշոյ 2.1.76 Նաքովր նաքովրայ 2.2.61; 2.2.115 նեղանամ նեղացեալ 2.2.79 նենգեմ նենգեաց 2.2.113 ներքս ներս 2.2.9; 2.2.37; 2.2.48 Նեփթաղիմ նեփթաղիմ 2.2.119 նկանակ նկանակս 2.1.76 նկարեմ նկարեաց 2.2.135 նման նման 2.2.78 նմանութիւն նմանութեան 2.1.49; 2.2.77; 2.2.124 նմանութեանն 2.2.24 նմանութիւն 2.2.16 նշան զնշանն 2.1.108 նշան 2.1.103; 2.1.105; 2.1.108; 2.2.62; 2.2.63 նշանն 2.1.104 նշանօք 2.2.62 նշանակ նշանակ 2.2.55 նշանակեմ նշանակէր 2.2.122 նշանեմ նշանեալ 2.2.60 նշանեաց 2.2.59; 2.2.129 Նոյ զնոյ 2.1.91 նոյ 2.1.39 նոյի 2.1.48 նոյն զնոյն 2.2.19; 2.2.22 նոյն 2.2.11; 2.2.33; 2.2.35 (2); 2.2.129

INDEX OF ARMENIAN WORDS

3 1 1 1 1 1 3 2 1 1 1 1 1 2 2 1 1 3

1 1 1 4

նոյնպէս նոյնպէս 2.2.14; 2.2.18; 2.2.19 նոր նոր 2.1.98 նորաստեղծ նորաստեղծ 2.1.160 նուազեմ նուազեալք 2.1.159 նուաղեմ նուաղեալ 2.1.148 նսեմանամ նըսեմացաւ 2.2.144 նստիմ նստաւ 2.1.149 նստէր 2.1.68; 2.1.73 նստուցանեմ նստոյց 2.1.75; 2.1.142 շաբաթ զշաբաթսն 2.2.17 շահաւէտ շահաւէտ 2.1.Tit. շատանամ շատանայ 2.1.101 շարժիչ շարժիչ 2.1.6 շարժուած զշարժուածս 2.1.5 Շաւէ շաւէ 2.2.8; 2.2.9 շինեմ շինեաց 2.1.13; 2.2.47 շինութիւն շինութեան 2.2.42 շիջուցանեմ շիջուցանել 2.2.48 Շմաւոն զշմաւոն 2.2.167 շմավոն 2.2.118 շմաւոն 2.2.166 շունչ շունչն 2.1.148 շուտ շուտով 2.2.102 շրջեմ շրջէր 2.1.63 ո՞ զումն 2.2.143

201

202

1 1 2 1 1 3 1 1 1 2 4

62

5

1

INDEX OF ARMENIAN WORDS

ո 2.2.12 ով 2.2.72; 2.2.102 ոգի ոգին 2.1.148 ողբ ողբով 2.2.111 ողորմ ողորմ 2.2.150; 2.2.155 ողորմած զողորմած 2.1.70 ողորմածութիւն ողորմածութեամբն 2.2.124 ողորմութիւն ողորմութեամբն 2.1.71 ողորմութիւն 2.1.70; 2.1.71 ողջախոհութիւն ողջախոհութեանն 2.2.78 ողջակէզ զողջակէզն 2.1.25 ողջակիզեմ ողջակիզեալ 2.1.30 ողջոյն զողջունէն 2.2.65 ողջունին 2.2.60 ոմն ոմանց 2.2.55 ոմանք 2.1.112; 2.2.76 ոմն 2.2.145 ոչ ոչ 2.1.4; 2.1.19; 2.1.28; 2.1.32; 2.1.33; 2.1.34; 2.1.40 (2); 2.1.42; 2.1.46; 2.1.48; 2.1.51; 2.1.52; 2.1.61; 2.1.65; 2.1.72 (2); 2.1.75; 2.1.79; 2.1.85 (2); 2.1.89; 2.1.90; 2.1.92; 2.1.95; 2.1.105; 2.1.108; 2.1.120 (2); 2.1.126 (2); 2.2.13 (4); 2.2.16; 2.2.17; 2.2.27; 2.2.28; 2.2.31; 2.2.38; 2.2.40; 2.2.53; 2.2.66 (3); 2.2.78; 2.2.88; 2.2.109; 2.2.126; 2.2.131; 2.2.140; 2.2.147; 2.2.148 (2); 2.2.160; 2.2.162; 2.2.166 ոչդ 2.2.126 չեւ 2.1.59 չիք 2.1.7 չհամարեալ 2.2.12 ոչխար յոչխարաց 2.2.141 ոչխարաց 2.2.138 ոչխարացն 2.2.51 ոչխարք 2.1.18; 2.2.136 ոսկի ոսկի 2.2.59

INDEX OF ARMENIAN WORDS

203

ոսպնաթան զոսպնաթանս 2.2.89 ոսպնաթան 2.2.89 2 ոտն ոտիւք 2.1.63 ոտն 2.1.27 100 որ զոր 2.1.10; 2.1.26; 2.1.77; 2.1.114; 2.1.147; 2.2.9; 2.2.32; 2.2.43; 2.2.50; 2.2.58 (2); 2.2.65; 2.2.73; 2.2.95; 2.2.98; 2.2.101; 2.2.102; 2.2.106; 2.2.133; 2.2.137; 2.2.159; 2.2.160; 2.2.168 յոր 2.2.66 յորոց 2.2.167; 2.2.169 որ 2.1.3; 2.1.30; 2.1.44; 2.1.46; 2.1.49; 2.1.53 (2); 2.1.54 (2); 2.1.57; 2.1.59 (3); 2.1.62; 2.1.71 (2); 2.1.72; 2.1.75; 2.1.77; 2.1.90 (2); 2.1.91; 2.1.98; 2.1.103 (2); 2.1.108 (2); 2.1.110; 2.1.111; 2.1.120; 2.1.138; 2.1.142; 2.1.155; 2.2.10; 2.2.11; 2.2.16; 2.2.25; 2.2.28; 2.2.29; 2.2.31; 2.2.32; 2.2.33; 2.2.34; 2.2.35; 2.2.38; 2.2.44; 2.2.47; 2.2.55; 2.2.77; 2.2.101; 2.2.126 (3); 2.2.128; 2.2.149; 2.2.156; 2.2.161; 2.2.163; 2.2.165; 2.2.167 (2) որոյ 2.1.3; 2.1.65; 2.1.92; 2.1.103; 2.1.115; 2.1.127; 2.2.49; 2.2.52; 2.2.137 որով 2.1.89 որոց 2.2.153 որք 2.1.19; 2.2.32 8 որդեակ որդեակ 2.2.95; 2.2.98; 2.2.102 (2); 2.2.103; 2.2.104; 2.2.108; 2.2.111 54 որդի զորդի 2.1.120; 2.1.144 զորդին 2.1.156 յորդոց 2.2.37 որդի 2.1.34; 2.1.61; 2.1.62; 2.1.82; 2.1.126; 2.2.25; 2.2.39 (2); 2.2.47; 2.2.50; 2.2.80; 2.2.85; 2.2.115 որդին 2.1.60; 2.1.152; 2.2.4; 2.2.6; 2.2.64; 2.2.103; 2.2.159 որդիս 2.2.7; 2.2.118 որդիք 2.2.76; 2.2.91; 2.2.120; 2.2.126; 2.2.134; 2.2.137 որդիքն 2.1.57; 2.2.138; 2.2.162; 2.2.166 որդոյ 2.1.142; 2.2.53 (2); 2.2.61; 2.2.67; 2.2.161 որդոյն 2.1.149; 2.1.151; 2.2.16; 2.2.67; 2.2.115 որդովք 2.2.139; 2.2.157 որդովքն 2.2.142 որդոց 2.1.87; 2.2.152; 2.2.160 (2) 2 որթ զորթն 2.1.114 որթ 2.1.78 1 որոշեմ որոշեաց 2.2.141 2

204 28

6

1 1 1 3 1 3

1 1 4

10

1 1 1

INDEX OF ARMENIAN WORDS

որպէս որպէս 2.1.20; 2.1.37; 2.1.39; 2.1.91; 2.1.107 (2); 2.1.108; 2.1.110; 2.1.124; 2.2.6; 2.2.7; 2.2.12; 2.2.14; 2.2.15; 2.2.16 (2); 2.2.17; 2.2.26; 2.2.31; 2.2.55; 2.2.60; 2.2.70; 2.2.86; 2.2.123; 2.2.125; 2.2.128; 2.2.141; 2.2.150 որս զորսն 2.2.107 յորս 2.2.88; 2.2.94 յորսոյ 2.2.102; 2.2.108 որսոյ 2.2.95 որսական որսական 2.2.88 որսորդ որսորդ 2.1.153 ութ յութ 2.1.100 ութերորդ ութերորդ 2.1.107; 2.1.120; 2.2.18 ուժգին ուժգին 2.1.131 ուլ յուլուց 2.2.96 ուլ 2.2.99 ուլուցն 2.2.100 ուխտեմ ուխտեալ 2.1.72 ուղի յուղի 2.2.70 ուղտ զուղտսն 2.2.142 ուղտ 2.2.56 ուղտք 2.1.18 ուղտօք 2.2.63 ունիմ կալաւ 2.2.88 կալեալ 2.2.104; 2.2.148; 2.2.159 ունելով 2.2.57 ունէի 2.2.144 ունէր 2.1.34; 2.2.86 ունի 2.2.14 ունին 2.1.28 ունկն յականջն 2.1.104 ուշաթափիմ ուշաթափեցին 2.2.42 ուշի ուշի 2.2.135

INDEX OF ARMENIAN WORDS

1 1 1 3 17

7 2 5

2 3 2 3 1 8 2 1

205

ուռնում ուռան 2.1.123 ուսանիմ ուսաւ 2.1.70 ուսուցանեմ ուսուցանեն 2.2.25 ուստի զուստն 2.2.143 ուստի 2.2.43; 2.2.118 ուտեմ եկեր 2.2.66; 2.2.69; 2.2.105 կեր 2.2.102 կերայ 2.2.108 կերայց 2.2.66 (2); 2.2.89 կերաւ 2.1.114 կերիցէ 2.2.94; 2.2.95; 2.2.96; 2.2.108 ուտել 2.1.72 ուտելոյն 2.1.114 ուտէին 2.1.3 ուտէր 2.2.89 ուր ուր 2.1.32; 2.1.33; 2.1.80; 2.1.132; 2.2.25; 2.2.44; 2.2.135 ուրախ ուրախ 2.2.123; 2.2.126 ուրախանամ ուրախացան 2.2.65 ուրախացաւ 2.1.142; 2.2.73 ուրախացեալ 2.2.69; 2.2.154 ուրախութիւն ուրախութեամբ 2.2.65 ուրախութիւն 2.1.142 ոք ոք 2.2.33; 2.2.35; 2.2.166 չար զչար 2.2.25; 2.2.114 չարիք չարիս 2.1.2; 2.2.38 չարիսն 2.1.60 չափ զչափն 2.1.40 չորրորդ չորրորդ 2.1.38; 2.1.49; 2.1.50; 2.1.103; 2.1.120; 2.2.13; 2.2.26; 2.2.34 չորք չորս 2.1.27; 2.2.120 չուեմ չուեալ 2.2.139

206 2 2 1 2 2 1 3

5

1 2 2 12

2 1 1

INDEX OF ARMENIAN WORDS

պագանեմ եպագ 2.1.74 պագանէ 2.2.155 պակասեմ պակասեալ 2.1.147 պակասին 2.1.159 պահեմ պահէր 2.2.50 պաշտաւն պաշտամանն 2.2.140 պաշտմամբք 2.2.106 պաշտեմ պաշտեսցէ 2.2.47 պաշտիւր 2.2.16 պապ պապուն 2.1.41 պատարագ պատարագ 2.1.32 պատարագաւն 2.2.3 պատարագի 2.1.31 պատարագեմ պատարագեալ 2.2.9 պատարագել 2.1.112 պատարագելն 2.1.115 պատարագեցաւ 2.2.22 պատարագէր 2.1.32 պատիժ պատիժն 2.2.26 պատիւ զպատիւ 2.1.99 պատուով 2.2.157 պատկառեմ պատկառեաց 2.1.42 պատկառէր 2.1.65 պատճառ պատճառ 2.1.103; 2.1.123 պատճառաց 2.1.58; 2.2.149 պատճառաւ 2.1.1 պատճառի 2.1.100; 2.2.23; 2.2.54 պատճառն 2.1.96; 2.1.159 պատճառս 2.1.89; 2.2.7 պատմեմ պատմեաց 2.2.65 պատմեսցէ 2.2.12 պատմուճան զպատմուճանն 2.2.101 պատուական պատուականի 2.1.45

INDEX OF ARMENIAN WORDS

1 3

4

2 1 2 3

1 1 2 1 1 2 1 1 18

պատուհան պատուհանէ 2.2.82 պատուհաս պատուհաս 2.1.3 պատուհասիւ 2.2.27 պատուհասն 2.1.60 պատուհասեմ պատուհասել 2.1.88 պատուհասելոց 2.2.30 պատուհասեցան 2.1.92 պատուհասեցաւ 2.2.49 պարանոց զպարանոցաւ 2.2.154 պարանոցաւն 2.2.100 պարապեմ պարապէին 2.1.2 պարարտ պարարտ 2.1.2; 2.1.78 պարգեւ զպարգեւսն 2.2.69 պարգեւացն 2.2.2 պարգեւս 2.2.56 պարթեւական պարթեւականք 2.2.77 Պարսք պարս 2.2.77 պարտ պարտ 2.2.26; 2.2.150 Պաւղոս պաւղոս 2.1.107 Պետրոս զպետրոս 2.2.20 պէտ պէտս 2.2.133; 2.2.140 պիղծ պղծոյն 2.2.44 ջորի ջորոյն 2.2.49 ջուր զջուր 2.2.135 զջուրն 2.2.58; 2.2.136 ջուր 2.1.150; 2.1.158; 2.2.57 ջուրն 2.1.147; 2.1.159; 2.2.136 ջուրք 2.1.159 ջրոյ 2.1.26 ջրոյն 2.1.39; 2.1.151 ջրով 2.1.152; 2.2.41 (2) ջրովն 2.1.155; 2.1.156

207

208 1 1 1 24

1 1 1 2 2 1 2 1 44

INDEX OF ARMENIAN WORDS

ջրհեղեղ ջրհեղեղին 2.2.40 ջրհոր ջրհոր 2.1.158 Ռուբէն ռուբէն 2.2.118 ս աշխարհիս 2.2.41; 2.2.42 աշխարհս 2.2.40; 2.2.41 (2) բանս 2.2.55 բնագիրս 2.1.12 բնութեանս 2.1.106 գերելոցս 2.1.50 եղբայրս 2.2.97 զանասունս 2.2.31 թռչնոցս 2.1.6 ժամանակիս 2.1.82 ինչս 2.2.30; 2.2.31; 2.2.139 իսմայէլս 2.1.66 մարդկայինս 2.1.106 յաշխարհիս 2.2.127 յաւծեալս 2.1.125 տանէս 2.2.67 տարոյս 2.2.134 տունս 2.2.63 քաղաքս 2.1.17 սա զսոսա 2.1.6 սաբեկ սաբեկայ 2.1.115 սակայն սակայն 2.2.163 Սահակ սահակ 2.2.95 սահակայ 2.1.143 սահման սահմանն 2.2.28 սահմանս 2.2.158 սահմանեմ սահմանեցաւ 2.1.87 Սաղիմ սաղիմ 2.2.11 սաղիմայ 2.2.11 սաղմոս սաղմոսն 2.1.20 Սառա զսառայ 2.1.18; 2.1.21; 2.1.23; 2.1.120; 2.2.37

INDEX OF ARMENIAN WORDS

4

2 2 1 1 1 7 1 1 3

6 2 1 3

3

209

սառայ 2.1.19; 2.1.34; 2.1.61; 2.1.76; 2.1.79; 2.1.80; 2.1.83; 2.1.84; 2.1.85; 2.1.86; 2.1.98; 2.1.118; 2.1.121; 2.1.126; 2.1.127; 2.1.129; 2.1.131; 2.1.135; 2.1.144 սառայի 2.1.14; 2.1.19; 2.1.49; 2.1.62; 2.1.65; 2.1.82; 2.1.99; 2.1.119; 2.1.120 (2); 2.1.123; 2.1.137; 2.2.52; 2.2.75; 2.2.91; 2.2.157 սարայ 2.1.111; 2.1.117; 2.2.37 սարայի 2.1.98 սատակեմ սատակեաց 2.1.44; 2.2.29 սատակեսցի 2.2.33 սատակին 2.2.32 Սատանայ զսատանայ 2.2.33 սատանայ 2.1.72 սատեր սատեր 2.1.122; 2.2.37 սաւս սօսի 2.2.135 սեամք զսեամս 2.2.165 սեաւ սեաւ 2.1.47 սեղան սեղան 2.1.13; 2.1.31; 2.1.33 (2); 2.1.142; 2.2.66 սեղանոյն 2.1.32 Սէթ սէթ 2.1.50 Սէմ սեմն 2.1.44 սէր սէր 2.2.92 սէրն 2.2.163 սիրով 2.1.121 Սիկիմ սիկիմ 2.2.156 սիկիմայ 2.2.157; 2.2.158; 2.2.166; 2.2.167; 2.2.168 Սիկիմացի սիկիմացիսն 2.2.160 սիկիմացւոց 2.2.158 սիրանական սիրանական 2.2.125 սիրեմ սիրեցան 2.2.125 սիրէ 2.2.102 սիրէր 2.2.128 սիրտ սիրտն 2.2.150; 2.2.155

210 4

2 1 1 2 1 1 13

1 1 3 2 5

3

1 1 1

INDEX OF ARMENIAN WORDS

սրտի 2.1.134 Սիւքիմ սիւքիմ 2.2.159; 2.2.163 սիւքիմայ 2.2.160 սուքիմա 2.2.163 սկզբնական զսկզբնական 2.1.103 սկզբնական 2.1.103 սկիզբն սկիզբն 2.2.13 սկնդուկ սկընդկիդ 2.2.126 սկսանիմ սկսաւ 2.2.105; 2.2.112 սնոտի սնոտի 2.2.140 սնուցանեմ սնուցանէր 2.2.50 Սոդոմ զսոդոմ 2.1.88; 2.2.4 սոդոմ 2.1.89; 2.1.92; 2.2.25; 2.2.27; 2.2.46; 2.2.51 սոդոմայ 2.1.94; 2.1.120; 2.2.6; 2.2.7; 2.2.41 Սոդոմայեցի սոդոմայեցւոց 2.2.23 սոյն սոյն 2.1.82 սով սով 2.1.14; 2.1.121; 2.2.80 սուր սուր 2.1.67; 2.2.166 սուրբ զսուրբ 2.2.60 սուրբ 2.2.51 սուրբն 2.1.11 սրբոց 2.2.22 սրբոցն 2.2.24 սպանանեմ սպանանել 2.2.113 սպանանեն 2.1.14 սպանանէք 2.1.22 սպանումն զսպանումն 2.2.167 սպառեմ սպառեաց 2.1.30 սպառնամ սպառնայր 2.2.113

INDEX OF ARMENIAN WORDS

2 2 1 1 2 1 1 1 2 2 1 1 1 4 2 1 51

1

211

սպաս սպասու 2.1.79; 2.1.86 սպասաւորեմ սպասաւորել 2.1.79 սպասաւորէր 2.2.130 ստացուած ստացուածս 2.2.139 ստեղծիչ ստեղծիչ 2.1.6 ստեմ ստանէ 2.1.86 ստեցեր 2.2.131 Ստեփանոս ստեփաննոս 2.1.11 ստին ստենէ 2.1.142 սրբազան սրբազան 2.1.43 սրբութիւն սրբութեամբ 2.2.127 սրբութեան 2.1.103 սքանչելի սքանչելեացն 2.2.44 սքանչելի 2.2.147 վախճան վախճանաւ 2.1.54 վախճանեմ վախճանեցաւ 2.1.56 վաղիւ վաղիւն 2.2.151 վաղվաղակի վաղվաղակի 2.1.7; 2.1.151; 2.2.64; 2.2.99 վայր վայր 2.2.34 վայրի 2.1.11 վառեմ վառեաց 2.2.48 վասն վասն 2.1.3; 2.1.15; 2.1.34; 2.1.48; 2.1.49 (2); 2.1.58; 2.1.65 (2); 2.1.79; 2.1.86; 2.1.87; 2.1.92; 2.1.93; 2.1.95; 2.1.100 (3); 2.1.102; 2.1.103; 2.1.108; 2.1.114; 2.1.115; 2.1.126; 2.1.127; 2.1.155; 2.2.23 (2); 2.2.25; 2.2.27; 2.2.29; 2.2.34; 2.2.42; 2.2.46; 2.2.49; 2.2.54 (2); 2.2.70; 2.2.77; 2.2.78; 2.2.83; 2.2.90; 2.2.106; 2.2.116; 2.2.117; 2.2.125 (2); 2.2.137; 2.2.149; 2.2.155; 2.2.163 վատանամ վատացան 2.2.93

212 4 2 3 1 16

1 2 2 3 1 2 1 1 2 1 35

INDEX OF ARMENIAN WORDS

վարձ վարձս 2.2.117; 2.2.133; 2.2.134 վարձսն 2.2.129 վարք վարուքն 2.2.127 վարս 2.1.70 վեր վեր 2.1.35; 2.1.53; 2.2.34 վերահայեաց վերահայեաց 2.1.98 վերայ վերա 2.1.67; 2.1.74; 2.1.101; 2.1.103; 2.2.166 վերայ 2.1.6; 2.1.32; 2.1.142; 2.2.9; 2.2.22; 2.2.24; 2.2.97; 2.2.98; 2.2.145; 2.2.164; 2.2.169 վերատուն վերատունն 2.2.22 վերին զվերնոցն 2.1.28 վերին 2.1.26 վերոյ վերոյ 2.1.73; 2.1.75 վեցերորդ վեցերորդ 2.1.120; 2.2.15; 2.2.36 վկայ վկայ 2.2.44 վկայեմ վկայէ 2.1.124; 2.2.14 վնաս զվնասն 2.2.40 վնասակար զվնասակար 2.2.32 վրէժ զվրէժ 2.1.59; 2.2.167 տակ տակով 2.1.149 տամ ետ 2.1.3; 2.1.23; 2.1.71; 2.1.78; 2.1.79; 2.1.120; 2.1.121; 2.1.127; 2.1.156; 2.2.58; 2.2.63; 2.2.90; 2.2.107; 2.2.114; 2.2.116; 2.2.133 (2) ետուն 2.2.130 ետուր 2.2.131 տալ 2.1.38; 2.1.49 տայ 2.2.54 տային 2.1.121; 2.2.130 տայր 2.1.104 տաց 2.2.89; 2.2.132 տացես 2.2.134

INDEX OF ARMENIAN WORDS

9

1 4

1 1 1 1 2 1 2 1 1 1 3

1 1 1

տացէ 2.1.61; 2.2.97 տացուք 2.2.162 տուր 2.2.89 (2); 2.2.161 տուք 2.1.124 տանիմ տանել 2.2.67 տանէին 2.2.4 տարայց 2.2.67 տարան 2.1.18 տարեալ 2.1.75; 2.1.77; 2.1.151; 2.2.65; 2.2.107 տանուտէր տանուտէր 2.2.52 տանջեմ տանջեաց 2.1.19 տանջել 2.2.31 տանջէր 2.2.51 տանջի 2.2.33 տառապիմ զտառապեալ 2.1.149 տասանորդ տասանորդս 2.2.141 տասանորդեմ տասանորդեաց 2.2.21 տասն տասն 2.2.56 տասներորդ տասներորդ 2.1.120; 2.2.20 տասնումեկերորդ տասնումեկերորդ 2.2.21 տատրակ տատրակ 2.1.25; 2.1.26 տար տարոյ 2.1.12 տարածեմ տարածեաց 2.1.6 տարակոյս տարակոյս 2.1.11 տարի տարին 2.1.11 տարոյս 2.2.134 տարւոյն 2.1.140 տարող տարողացն 2.2.5 տարր զտարմս 2.1.3 տաւն տաւն 2.1.142

213

214 2 8

33

1 33

1 4 1 1 2 5

1

INDEX OF ARMENIAN WORDS

տեղ տեղ 2.1.31; 2.1.104 տեղի տեղեաց 2.2.27 տեղի 2.2.84 տեղին 2.2.44 (2); 2.2.70 տեղիս 2.1.13; 2.1.120 տեղւոջն 2.1.152 տեսանեմ ետես 2.1.36; 2.1.42; 2.1.73; 2.1.114; 2.1.150; 2.1.158; 2.2.71; 2.2.82; 2.2.89; 2.2.131; 2.2.148; 2.2.154; 2.2.155 տես 2.1.35; 2.1.38; 2.1.86 տեսանել 2.1.156 տեսանեմ 2.2.79 տեսանեմք 2.1.107 (2) տեսեալ 2.1.14; 2.1.17; 2.1.70; 2.1.72; 2.2.73; 2.2.159 տեսէք 2.2.64 տեսին 2.2.41; 2.2.62; 2.2.64; 2.2.136 տեսցէ 2.1.149 տեսցուք 2.2.121 տեսումն տեսումն 2.1.138 տէր տեառն 2.1.19; 2.1.66; 2.1.79; 2.1.124 (2); 2.1.132; 2.1.134; 2.2.67; 2.2.68; 2.2.78 տէր 2.1.37; 2.1.61; 2.1.66; 2.1.67; 2.1.80; 2.1.82; 2.1.84; 2.1.85 (2); 2.1.88; 2.1.114; 2.1.124; 2.2.18; 2.2.20; 2.2.21; 2.2.22; 2.2.27 (2); 2.2.111; 2.2.146 տէրն 2.2.67; 2.2.72; 2.2.149 տիկ տկով 2.1.147 տիկին տիկինն 2.1.128; 2.1.133; 2.1.134 տիկնոջ 2.1.134 տիպ տիպն 2.2.125 տիրանամ տիրացաւ 2.2.2 տիրեմ զտիրելն 2.2.45 տիրեսցէ 2.1.67 տղայ զտղայն 2.1.43; 2.1.61 տղային 2.2.39 (2) տղայոց 2.2.133 տնկեմ տնկեաց 2.1.71

INDEX OF ARMENIAN WORDS

30

1 1 2 1 17

1 2 1 3 1 1 6

215

տուն զտան 2.2.65 տան 2.1.97; 2.2.5; 2.2.52; 2.2.93; 2.2.101; 2.2.132; 2.2.162 տանէ 2.1.131 տանէն 2.1.146; 2.2.43 տանէս 2.2.67 տանն 2.1.40; 2.2.116 տանցն 2.2.165 տուն 2.1.8; 2.1.134; 2.2.47; 2.2.61; 2.2.117; 2.2.137 տունն 2.1.18; 2.1.120; 2.1.135; 2.2.57; 2.2.65; 2.2.73; 2.2.75; 2.2.132 տունս 2.2.63 տուր տուրք 2.1.160 տրորեմ տրորէին 2.2.43 տրտմեմ տրտմեցաւ 2.1.129; 2.2.131 տրփանամ տրփացան 2.2.40 ց ցառաւօտն 2.2.145 ցեղիազար 2.2.72 ցերամեան 2.2.165 ցիս 2.2.147 ցլաբան 2.2.64; 2.2.134 ցնա 2.1.21; 2.1.35; 2.1.37; 2.1.61; 2.1.80; 2.1.134; 2.2.62; 2.2.132; 2.2.133; 2.2.147 ցնոսա 2.2.66 ցամաք ցամաքէ 2.2.105 ցանեմ ցանեաց 2.1.151; 2.2.84 ցանկամ ցանկային 2.2.34 ցանկութիւն ցանկութեամբ 2.2.40 ցանկութեանցն 2.2.33; 2.2.34 ցաւղեմ ցօղէ 2.2.29 ցուպ ցուպ 2.2.144 ցուցանեմ ցուցանել 2.1.99 ցուցանէ 2.1.12; 2.1.90 ցուցանէր 2.1.109; 2.1.116 ցուցից 2.1.10

216 1 4

1 2 7

1 2 3 1 1 4

3

1 1 1 7

1

INDEX OF ARMENIAN WORDS

փախուցանեմ փախուցին 2.1.59 փայտ զփայտ 2.2.31 փայտի 2.1.41 փայտիցն 2.2.136 փայտս 2.2.135 փանաքի փանաքի 2.1.153 փառք փառաց 2.1.108 փառք 2.2.169 փարաւոն զփարաւոն 2.1.19 փարաւոն 2.1.21; 2.1.23; 2.1.121 փարաւոնի 2.1.17; 2.1.18; 2.1.120 փեսայ փեսային 2.2.60 Փղշտացի փղըշտացուոց 2.2.81 փղշտացի 2.1.122 փոխանակ փոխանակ 2.1.98 (2); 2.2.97 փոխարկեմ փոխարկեաց 2.2.29 փոխեմ փոխեաց 2.1.11 փորձանք փորձանաց 2.1.120 փորձանք 2.1.120 փորձանքն 2.1.120; 2.2.80 փութամ փութա 2.1.76 փութայ 2.2.96 փութացաւ 2.1.76 փրկեմ փրկեալ 2.1.115 փրկիչ փրկիչն 2.1.59 փրկութիւն փրկութիւն 2.1.50 քահանայ քահանայ 2.2.10; 2.2.14 (2); 2.2.15; 2.2.16 քահանային 2.2.79 քահանայն 2.2.86 քահանայագործեմ քահանագործէր 2.2.18

INDEX OF ARMENIAN WORDS

1 3

7

2 1 1 4 1 8 7

3 4 3 1 1 2 2 2

217

քահանայանամ քահանայացաւ 2.2.3 քահանայութիւն զքահանայութիւն 2.2.14 քահանայութեանն 2.2.2 քահանայութիւն 2.2.15 քաղաք քաղաքին 2.2.164; 2.2.165; 2.2.166; 2.2.168 քաղաքն 2.1.89; 2.1.90 քաղաքս 2.1.17 Քաղդէացի քաղդէացւոց 2.1.4; 2.2.47 քաղեմ քաղէին 2.1.148 քաղցեալ քաղցեալ 2.2.88 Քամ զքամ 2.1.46; 2.1.48 քամ 2.1.42; 2.1.48 քամահեմ քամահեաց 2.1.87 քան քան 2.1.31; 2.1.58; 2.1.73; 2.1.101; 2.1.105; 2.2.33; 2.2.126; 2.2.128 Քանան զքանան 2.1.46 քանան 2.1.41; 2.1.46; 2.1.47 քանանու 2.1.14; 2.1.38; 2.1.39 Քանանացի քանանացոցն 2.1.38 քանանացւոց 2.1.24; 2.2.53 քանզի քանզի 2.1.100; 2.1.113; 2.2.4; 2.2.113 քաջ զքաջ 2.1.70 քաջ 2.1.5; 2.2.88 քար զքար 2.2.31 քարշանք քաշանքն 2.1.120 քաւշ քաւշ 2.1.25; 2.1.26 քեռի քեռոյն 2.2.117; 2.2.129 Քետացի քետացի 2.2.76 քետացոց 2.2.37

218 1 1 30

6

9 2 14

17

5 3 2 2 5 3 1 5 2

INDEX OF ARMENIAN WORDS

Քետուրա զկենդուրայ 2.2.76 քիթ քիթն 2.1.104 քո քո 2.1.6; 2.1.15; 2.1.37; 2.1.66; 2.1.80; 2.1.121; 2.1.130 (2); 2.1.134 (4); 2.2.53; 2.2.68 (2); 2.2.72; 2.2.89; 2.2.95 (2); 2.2.96; 2.2.98; 2.2.102 (2); 2.2.103; 2.2.108; 2.2.109; 2.2.110; 2.2.147 (2); 2.2.161 քո քո 2.2.55 (2) քոց 2.2.133 քում 2.2.62; 2.2.63 քումմէ 2.1.10 քոյր զքոյր 2.2.162 քոյր 2.1.15; 2.1.21; 2.1.118; 2.1.121 (2); 2.2.81; 2.2.83; 2.2.118 քուն քուն 2.1.40; 2.1.41 Քրիստոս քրիոստի 2.2.21 քրիստոս 2.2.6; 2.2.7; 2.2.10; 2.2.11; 2.2.12; 2.2.13; 2.2.14; 2.2.17; 2.2.19 քրիստոսի 2.1.110; 2.2.10; 2.2.78; 2.2.169 2 բ 2.1.58; 2.1.121 (2); 2.1.124; 2.2.38; 2.2.54; 2.2.79; 2.2.85; 2.2.99; 2.2.100; 2.2.113; 2.2.119 (3); 2.2.133 (2) զբ 2.2.122 3 գ 2.1.60; 2.1.73; 2.2.2; 2.2.135; 2.2.149 4 դ 2.1.59; 2.1.60; 2.2.23 5 ե 2.1.90; 2.2.4 6 զ 2.2.76; 2.2.118 7 է 2.1.100; 2.2.3; 2.2.130; 2.2.132 (2) 8 զը 2.1.101 ը 2.1.100; 2.1.141 8 ը 2.1.102 10 ժ 2.1.89 (2); 2.1.90; 2.1.120; 2.2.63 12 ԺԲ.-ան 2.2.118; 2.2.120

INDEX OF ARMENIAN WORDS

1

12

1

14

4

15

1

16

1

17

2

18

1

20

1

26

1

26

2

27

1

30

1

37

1 1 1 1 2 1 1 1 1 1 1

ժբ 2.2.22 ժդ 2.2.129 ժե 2.1.1; 2.1.53; 2.1.108; 2.1.112 ժզ 2.1.146 ժէ

2.1.54

ժը

2.2.3; 2.2.5

ի 2.2.78 իզ 2.1.55 իզ 2.1.54 իէ լ

լէ 40th խ 54 ծդ 56 ծզ 60 կ 60 կ 75 հե 75 հե 80 ձ 85 ձե 86 ձզ 90 ղ

2.1.112; 2.2.16 2.1.58 2.1.117 2.2.74 2.1.55 2.1.54 2.1.10 2.1.53; 2.2.85 2.1.51 2.1.12 2.1.54 2.1.53 2.1.62 2.1.111

219

220

INDEX OF ARMENIAN WORDS

1

97

3

99

1

99

1 1 1 1 2 1 2 1 1 1 1 1 2 4 1 1 1

ղէ

2.2.37

ղթ 2.1.97; 2.1.108; 2.1.139

ղթ 2.1.109 100 ճ 2.1.111 100 ճ 2.1.53 100th ճ 2.1.110 110 ճժ 2.1.56 114 զճժդ 2.1.57 ճժդ 2.1.57 125 ճիե 2.2.37 130 ճլ 2.1.11; 2.1.54 141 ճխա 2.2.76 175 ճհե 2.2.91 180 ճձ 2.2.156 205 մե 2.1.57 225 միե 2.1.57 300 գճ 2.2.3; 2.2.5 400 դճ 2.1.87; 2.2.37; 2.2.141; 2.2.152 430 դճլ 2.1.38 430 զԴՃԼ 2.1.53 1000 ռ 2.1.122

INDEX OF ANCIENT SOURCES Hebrew Bible Gen 1:26-27 Gen 2:21-22 Gen 3:17 Gen 5:3 Gen 6:9 Gen 6:11 Gen 8:7 Gen 9:9 Gen 9:20-22:1 Gen 9:22 Gen 9:25 Gen 9:25-27 Gen 10:8 Gen 11:4 Gen 11:21 Gen 11:26 Gen 11:28 Gen 11:29-31 Gen 11:30 Gen 11:32 Gen 12-33 Gen 12:1 Gen 12:4 Gen 12:5 Gen 12:7 Gen 12:8 Gen 12:10-14 Gen 12:15 Gen 12:17 Gen 13-14 Gen 13:5-12 Gen 13:7 Gen 13:8 Gen 13:12 Gen 13:14-18 Gen 14 Gen 14:1-2 Gen 14:2 Gen 14:9 Gen 14:12

36 36 30 36 50 42 18 34 32 30, 34 32 30, 34 70 20 20 20 90 60 30 90 9 20, 24 20, 22 62 22 24 22 62 64 26 92 62 22 92 42 78 74 74 75 76

Gen 14:16 Gen 14:17 Gen 14:18 Gen 14:19 Gen 14:20 Gen 14:23 Gen 15 Gen 15:1-8 Gen 15:2 Gen 15:2-3 Gen 15:5 Gen 15:5-18 Gen 15:9-17 Gen 15:10 Gen 15:13 Gen 15:14 Gen 15:16 Gen 16:1 Gen 16:1-2 Gen 16:1-3 Gen 16:2 Gen 16:4-13 Gen 16:5-16 Gen 16:6 Gen 16:7-58 Gen 16:11 Gen 16:12 Gen 16:13 Gen 16:17 Gen 17:1-8 Gen 17:3 Gen 17:4 Gen 17:5 Gen 17:10 Gen 17:10-11 Gen 17:10-14 Gen 17:15 Gen 17:17 Gen 17:18 Gen 17:20 Gen 17:23-26 Gen 18:1

76 76 76, 78, 80 80 80 62 28 26 92 30 30, 62 26 74 28 36, 40, 48 30 30, 40 24 42 64 30 64 42 62, 66 64 64 44 64, 64 68 42 20 38 52 42, 44 52 62 52 20, 58, 60 44 44, 70 52 44

222 Gen 18:2 Gen 18:7 Gen 18:9 Gen 18:10 Gen 18:12 Gen 18:13 Gen 18:15 Gen 18:24 Gen 18:27 Gen 18:32 Gen 19:5 Gen 19:9 Gen 19:23 Gen 19:24 Gen 19:26 Gen 19:30 Gen 19:30-38 Gen 19:31-35 Gen 19:32 Gen 19:37-38 Gen 20:3-7 Gen 20:12 Gen 20:16 Gen 21:5-6 Gen 21:8 Gen 21:9 Gen 21:10 Gen 21:11-14 Gen 21:12 Gen 21:15 Gen 21:15-16 Gen 21:19 Gen 21:20 Gen 21:21 Gen 21:22 Gen 22 Gen 22:1 Gen 22:2 Gen 22:9 Gen 22:13 Gen 23:1 Gen 23:2 Gen 23:3-16 Gen 23:8-10 Gen 23:19 Gen 24:2-4 Gen 24:10

INDEX OF ANCIENT SOURCES

20 44 48 48 36, 46 48 48 50, 64 50 50 82 74 86 82 50, 88 9, 86 88 86 86 86 64 60 64 58 64, 70 68 68 68 62 68 68 70 70 68, 70 70 58, 62, 74 62 62 22 60 60 86 9, 86 10 104 92 94

Gen 24:11-32 Gen 24:14 Gen 24:17-20 Gen 24:22 Gen 24:28 Gen 24:30 Gen 24:33 Gen 24:35 Gen 24:52-53 Gen 24:54 Gen 24:62 Gen 24:67 Gen 25:1 Gen 25:1-6 Gen 25:5 Gen 25:7-10 Gen 25:9-10 Gen 25:20 Gen 25:20-23 Gen 25:22 Gen 25:24-26 Gen 25:25 Gen 25:25-26 Gen 25:26 Gen 25:27 Gen 25:28 Gen 25:29-33 Gen 25:50-58 Gen 26:2 Gen 26:7 Gen 26:8-10 Gen 26:12 Gen 26:18-23 Gen 26:34-35 Gen 27:1 Gen 27:2-4 Gen 27:4 Gen 27:5 Gen 27:6-10 Gen 27:11 Gen 27:11-12 Gen 27:13 Gen 27:14 Gen 27:15 Gen 27:16 Gen 27:17 Gen 27:18

94 94 94 94 96 96 96 96 98 98 98 98 98 104 98 104 104 98 104 102 102 104 104 120 70 96 104 96 100 102 102 102 104 108 106 106 44 106 106 107 106 106 106, 108 108 106 108 108

223

INDEX OF ANCIENT SOURCES

Gen 27:20 Gen 27:21-22 Gen 27:26-27 Gen 27:27-29 Gen 27:29 Gen 27:30 Gen 27:31 Gen 27:34 Gen 27:35 Gen 27:36 Gen 27:38 Gen 27:40 Gen 27:41 Gen 27:46-28:4 Gen 28:5 Gen 29:23-25 Gen 29:24 Gen 29:25 Gen 29:27 Gen 29:28 Gen 29:29 Gen 29:32-30:13 Gen 30:34 Gen 30:37 Gen 30:38 Gen 30:39 Gen 30:43 Gen 31:2 Gen 31:3 Gen 31:5 Gen 31:13 Gen 31:17-18 Gen31:19 Gen 31:32 Gen 32:1-2 Gen 32:10-11 Gen 32:14-15 Gen 32:16-20 Gen 32:16-22 Gen 32:22 Gen 32:24 Gen 32:25 Gen 32:26 Gen 32:27 Gen 32:28 Gen 32:29 Gen 32:31

108 108 108 108 110 70 110 110 110 102, 110 110 44 110 112 110 114 116 116, 117 116 116 116 112 116 116 116, 118 116, 118 118 118 118 118 118 118 118 118 118 120 118 122 120 120 120 120 120 120 120 120 122

Gen 33:1-3 Gen 33:1 Gen 33:3 Gen 33:4 Gen 33:5 Gen 33:16 Gen 33:18-19 Gen 34:2 Gen 34:5 Gen 34:7 Gen 34:8-10 Gen 34:14-15 Gen 35:22-26 Gen 35:28-29 Gen 35:29 Gen 41:46 Gen 44:6 Gen 47:9 Gen 47:28 Gen 50:13-14 Gen 50:26

122 122 122 122 122 122 10 124 124 124 124 124 112 124 124 38 38 38 38 10 38

Ex 2:4 Ex 9:29 Ex 20:5

40 20 40, 42

Lev 9:24 Lev 18:22 Lev 20:13 Lev 21:17-22

28 82 82 54

Num 14:18 Num 20:26

42 80

Deut 4:28 Deut 29:22-23

84 82

Josh 24:32

10

Judg 13:18

120

2 Sam 22:13

84

1 Ki 8:22 1 Ki 8:38 1 Ki 8:56 1 Ki 11:4

20 20 20 108

224

INDEX OF ANCIENT SOURCES

1 Ki 16:31-32 1 Ki 18:38

108 28

Acts 7:2-4 Acts 17:3

22 20

2 Ki 19:18

84

Hos 12:4

102

Rom 1:27 Rom 4:11 Rom 10:4

82 56 80

Amos 1:13

40

Isa 34:14 Isa 37:19 Isa 54:1 Isa 66:24

90 84 114 84

1 Cor 6:9 1 Cor 13:12

82 56

Gal 4:23-25

26

Ps 11:6 Ps 18:13 Ps 104(103):4 Ps 105:14 Ps 105:15 Ps 110 (109) Ps 110(109):4

82 84 26 24 24, 64 78 78, 80

Dan 2:2 Dan 5:4

18 84

Heb 6:2 Heb 6:20 Heb 7:2 Heb 7:3 Heb 7:4-9 Heb 7:12 Heb 7:17 Heb 7:25 Heb 10:12-14 Heb 11:8 Heb 12:16

78 78 78 78, 80 80 80 78, 80 78 82 22, 104

1 Chron 16:22

24

New Testament Matt 3:16 Matt 12:1-12 Matt 15:17 Matt 26:26-27

28 80 80 80, 82

Mark 2:27-28 Mark 14:22-23 Mark 14:23

80 82 80

Luke 1:28-33 Luke 1:33 Luke 3:22 Luke 17:29 Luke 22:17-19 Luke 22:17-20 Luke 22:19-20

94 80 28 82 82 76 80

John 1:2 John 6:53-58

28 76

Apocrypha, Pseudepigrapha, Dead Sea Scrolls, Jewish Greek Writings 1 Enoch 62:10 1 Enoch 63:11

34 30

4 Ezra 7:125

34

4Q252

34

4QGenApoc 20.30-32

26

Adam, His Sons and Grandsons §41-44 88 Jonah 1 2, 28

36

Jubilees 11:11-20 Jubilees 11:14 Jubilees 11:15-12:16 Jubilees 12:12-14 Jubilees 13:4 Jubilees 13:9

18 60 20 90 28 28

225

INDEX OF ANCIENT SOURCES

Jubilees 16:20 Jubilees 19:8 Jubilees 26:26

28 62 110

LAE or Vita Adae 49:3

88

Mamre, Story of

44, 46

Moses and Aaron 32

36

Od Sol 15:2

34

Satan blocks the Road

46

Story of Mamre

12, 15

T Abraham A 6:5

58

T Solomon 22 T Solomon 22-25

88 90

Wisd 10:7

88

Wives of the Patriarchs

60

Josephus, AJ 1:70

88

Philo, QGen Philo, QGen 2:3 Philo, QGen 2:70 Philo, QGen 3:43 Philo, QGen 3:47 Philo, QGen 3:61 Philo, QGen 4:2 Philo, QGen 4:10 Philo, QGen 4:19 Philo, QGen 4:32 Philo, QGen 4:42 Philo, QGen 4:51 Philo, QGen 4:52 Philo, QGen 4:79 Philo, QGen 4:86 Philo, QGen 4:92 Philo, QGen 4:154 Philo, QGen 35 Philo, QGen 35-38 Philo, QGen 68

8 26 32 52 54 58 44 44 48 42 84 84 50 86 92 94 100 18 28 32

Commentaries on Genesis Arm. ps.-Ephrem 8 Arm. ps.-Ephrem, GenComm 4 32 Arm. ps.-Ephrem, GenComm 5 28, 40 Arm. ps.-Ephrem, GenComm 7 62, 92 Arm. ps.-Ephrem, GenComm 72, 80 36 Arm. ps.-Ephrem, GenComm 103 88 Cyril of Alexandria 78 Cyril of Alexandria, Glaphyra 104 78 Cyril of Alexandria, Glaphyra 112-113 56 Cyril of Alexandria, Glaphyra 204 114 Cyril of Alexandria, Glaphyra 5.272 112 Didymus the Blind, On Genesis 16 64 Ełišē, CommGen is cited by page nos. of the edition of Xač‘ikyan et alii (2004). Ełišē, CommGen 112-113 60 Ełišē, CommGen 116-117 30, 48, 52, 78, 80 Ełišē, CommGen 118-119 22, 26 Ełišē, CommGen 119 28 Ełišē, CommGen 123 28, Ełišē, CommGen 124-125 42 Ełišē, CommGen 128-129 44, 54 Ełišē, CommGen 130-131 48 Ełišē, CommGen 138-139 58 Ełišē, CommGen 140-141 74 Ełišē, CommGen 144-145 100 Ełišē, CommGen 146-147 106 Ełišē, CommGen 148-149 104 Ełišē, CommGen 149 102 Ełišē, CommGen 164-165 114 Ełišē, CommGen 172-173 118 Ełišē, CommGen 178-179 118 Ephrem Syrus, CommGen Ephrem, GenComm 13:1

8 24

226

INDEX OF ANCIENT SOURCES

Ephrem, GenComm 16:8 88 Ephrem, GenComm 20:3 58 Ephrem, GenComm 23:1 100 Ephrem, GenComm 7.3.2 32, 36 Ephrem, GenComm 12.3.3 40 Ephrem, Commentary on Exodus 20.1 42 Eusebius of Emesa, CommGen 7 Eusebius of Emesa, CommGen 92 Eusebius of Emesa, CommGen 135 112 Eusebius of Emesa, CommGen 102-103 30 Eusebius of Emesa, CommGen 103 36 Eusebius of Emesa, CommGen 111 64 Eusebius of Emesa, CommGen 113 24 Eusebius of Emesa, CommGen 119 44 Eusebius of Emesa, CommGen 129 68 Eusebius of Emesa, CommGen 130-131 60 Eusebius of Emesa, CommGen 134-135 92 Eusebius of Emesa, CommGen 135 112 Eusebius of Emesa, CommGen 139 100 Eusebius of Emesa, CommGen 221 32 Eusebius of Emesa, CommGen 224-225 24 Eusebius of Emesa, CommGen 225 64 Eusebius of Emesa, CommGen 239 102 Eusebius of Emesa, CommGen 305 64 Eusebius of Emesa, CommGen 307 24 Ish‘odad of Merv, GenComm to Gen 12:4 20

Ish‘odad of Merv, GenComm to Gen 12:15 24 Ish‘odad of Merv, GenComm to Gen 17:1154, 56 12 Ish‘odad of Merv, GenComm to Gen 19:26 50 Ish‘odad of Merv, GenComm to Gen 22:7 58 Ish‘odad of Merv, GenComm to Gen 24:2 92 Early Syriac Fathers on Genesis – Levene Levene 87 24, 78, 112 Levene 88-89 26 Levene 90 48 Levene 95 112 Levene 96 100 Rabbinic Writings GenRabba 36:4 GenRabba 36:7 GenRabba 41:2 m Abot 5:2 Masseket Gehinnom 7 Midrash Psalms 105:4 Pěsiqta deRav Kahana 25:3

32 34 22 62 34 24 42

Other Ancient Writings Athanasius, Ad afros epistola synodica 2 74 Jacob of Edessa, Scholion 2 Jacob of Edessa, Scholion 5

90 60

Book of the Bee 20 Book of the Bee 42 Book of the Bee 43

36 60 98

Cave of Treasures Cave of Treasures 28:11-13 Cave of Treasures 28:15 Cave of Treasures 28:17-18 Cave of Treasures 29:9 Cave of Treasures 31:2 Cave of Treasures 31:6 Cave of Treasures 32:2-4

21 32 78 24 60 60 98 100 112

227

INDEX OF ANCIENT SOURCES

Onomastica Ona 5.229 Ona 5.231 Ona 5.300 Ona 5.426

6 64 42 78 78

Palaea Historica Palaea 26:2

18

Palaea 26:7-12 Palaea 46:7 Palaea 49:7-9 Palaea 58 Palaea 65:7-9

90 78 58 60 112

Synaxarium (Cerenc‘ recension) 4

INDEX OF PERSONS AND PLACES Aaron 80 Abimelech 10, 24, 62, 64, 102 Abraham, Abram 6, 9, 10, 11, 12, 18, 26, 26, 18, 20, 22, 24, 30, 38, 42, 46, 48, 50, 52, 54, 56, 58, 60, 64, 66, 68, 70, 74, 76, 82, 86, 88, 90, 92, 96, 98, 100, 102, 104, 110, 112, 124 Adam 36, 76 Adam, New 74 Ammonites 86 Amon 86 Amorites 40 Arabia 26, 88 Arabs 98 Arsacids 15, 100 Asher 112 Athens 3 Babel, Tower of 12 Babylon 18 Bathuel 94, 96, 110 Ben-Ammi 86 Benjamin 112 Bilhah 112, 116 Canaan 6, 9, 20, 22, 30, 32, 34 Canaanites 26, 30, 92 Cave of Machpelah 10, 62, 86 Cave of Machpelah, confusion concerning 9-10 Chaldeans 18, 22, 90 Chedorlaomerians 74 Cheirograph of Adam, Legend of 36 Christ 36, 58, 74, 76, 78, 80, 100 Constantine, emperor 5 Constantinople 3 Dan 112 David, King 2, 14, 80 David Hiwpatos 3 Descent into Limbo 36 Dinah 112, 122, 124, 126 Dvin 3

Eden, four rivers of 6 Egypt 22, 24, 36, 38, 40, 54 Egyptian wife 70 Eleazar, son of Aaron 80 Eliazar (Ełiazar, Łazar), Abraham’s steward 15, 92, 96, 112 Eliezer: see Eliazar 92 Ephron 10, 86 Esau 102, 104, 106, 108, 110, 118, 120, 122, 124 Eve 36 Five Kings

9

Gad 112 Gełark‘unik‘ 3 Gerar 64 Gerarites 64 Germanos, Greek Patriarch Golgotha 76, 78, 82 Gomorra 76, 88, 90 Grigor Tat‘ewac‘i 74

3

Hades 36 Hagar 9, 24, 26, 36, 42, 44, 62, 64, 66, 68, 70, 98 Ham 32, 34 Hamor 9, 10, 86, 124, 126, Haran (place) 9, 20, 21, 90, 94, 110, 112 Haran (person) 11, 60, 88, 90 Hebron 9, 10, 124 Hell 76 Hittite 9, 10, 86, 98 Isaac 9, 10, 11, 38, 58, 60, 62, 66, 68, 70, 86, 92, 94, 96, 98, 100, 102, 104, 106, 108 Ishmael 9, 11, 42, 44, 62, 66, 68, 70, 72, 98, 104, 110, 112, 124 Israel 120 Issachar 112

229

INDEX OF PERSONS AND PLACES

Jacob 10, 11, 38, 40, 102, 104, 106, 108, 110, 112, 114, 118, 122, 124, 126, 129 Japhethites 100 Jesus 58 Jews 114 Jordan, River 120 Joseph 38, 112 Judah 112 Keturah (Kendura)

10, 11, 15, 98, 112

Laban 110, 112, 116, 118 Leah 112, 114, 116 Levi 112, 126 Levi, Rabbi 22 Lot 10, 50, 62, 76, 82, 86, 88, 90, 92 Lot, daughters of 9 Lot, wife of 15, 50, 88, 90 Mak‘enewac‘, monastery 3 Malk‘at‘u, mother of Abraham 58 Mamre 36, 44, 46 Melchizedek 11, 76, 78, 80, 82, 100, 102 Mesopotamia 94, 112 Midian 40 Milcah 60 Milcah, wife of Serug 60 Moab 86, 86 Moabites 86 Mohammed 15, 90 Moses 40, 58, 80 Movsēs Siwnec‘i 3 Nahor 96, 110 Nahrit, Sarah’s mother Naphtali 112 Nazareth 94 Nebrot 70 Nimrod (Nebrot) 70 Noah 32, 34, 50 Onomastica

60

86

Parthians 15, 100 Paul 14, 26, 56 Persians 11, 15, 100 Peter, apostle 80 Pharaoh 10, 11, 22, 24, 26, 62, 64

Philistine 64, 102 Philo of Alexandria 6 Pichol 24 Princes, seventy-two 12 Pseudo-Eupolemus 3 18 R. Nehemiah 32 Rachel 112, 114, 116, 118 Rebecca 11, 15, 16, 94, 96, 98, 100, 102, 106, 108, 110, 112, 124 Reuven 112 Rome 3 Sabek 58 Salem 78 Sarah, Sarai 10, 11, 22, 24, 26, 36, 42, 44, 46, 48, 52, 58, 60, 62, 64, 66, 68, 86, 92, 98, 104, 124 Satan 36, 46, 84 Seth 36 Shaveh, valley of 76, 78 Shechem (person) 124, 126 Shechem (place) 9, 10, 124 Shelemath, wife of Terah 60 Simeon 112, 126 Simeon b. Yohai 26 Siwnik‘ 3 Sodom 50, 62, 76, 84, 88, 90, 92 Sodomites 82, 84 Solomon, Abbot 3 Step‘anos Ōrbelean 4 Step‘anos Siwnec‘i, biography of 3 Stephen, St. 14, 20 Syrians 94 Terah Ur

20, 22, 58, 90

20, 22, 90

Yedna, Terah’s wife 60 Yōnāh, wife of Terah 60 Yovhannēs Erznkc‘i Corcoreci Yovhannēs T‘ulkuranc‘i 5 Zebulun 112 Zilpah 112, 116 Zmrut‘, mother of Sarah

58

74

TABLE OF CONTENTS PREFACE .

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Life and Works of Stepʿanos Siwnecʿi, the Alleged Author . . The Manuscripts . . . . . . . . . . . . . . . Identification of the Commentary and Working Hypothesis . Relations between CommGen 2.1 and 2.2 . . . . . . . 4.1. Structure and Exegetical Techniques . . . . . . . 4.2. Content . . . . . . . . . . . . . . . . 4.3. Cave of Machpelah . . . . . . . . . . . . 4.4. Genealogical and Chronological Summaries . . . . 5. Context of Origin. . . . . . . . . . . . . . . 5.1. Relation to Armenian Apocryphal Traditions . . . . 5.2. Exegetical Techniques and Evidence for Scholastic Origins 5.3. Contemporary References . . . . . . . . . . 6. Editorial Procedures . . . . . . . . . . . . . .

3 4 5 8 8 9 9 10 11 11 13 15 16

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INDEX OF ARMENIAN WORDS .

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INDEX OF ANCIENT SOURCES .

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INDEX OF PERSONS AND PLACES .

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