By Michael E. Stone
The Adam and Eve tales are a foundational delusion within the Jewish and Christian worlds, and how they have been stated unearths greatly approximately these doing the retelling. How did the Armenians retell those tales? What values do those retellings convey approximately women and men, their existence on the planet, sin and redemption? awarded listed below are twelve hundred years of Armenian telling of the Genesis 1 three tales in an unprecedented number of all major narratives of Adam and Eve in Armenian literature prose and poetry, homilies and commentaries, calendary and mathematical texts from its inception within the 5th century to the 17th century. This seminal source contributes to the energetic present dialogue of ways biblical and apocryphal traditions have been retold, embroidered, and remodeled into the lenses wherein the Bible itself used to be learn.
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Extra resources for Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries
36. Literally: him. 37. Agat‘angełos 14. Thomson translates differently and see Part 2, notes on this excerpt. 1. ”38. In fact, as Agat‘angełos points out, both Adam and an angel chose to disobey God’s command. ” In this passage the command to glorify eternally and unceasingly that is laid upon the angels is contrasted with the minor command given to Adam not to eat of the tree. 43 Both humans and angels were given commands in accordance with their abilities and natures. 44 Elsewhere their conduct is contrasted with that of other elements of nature, which are obedient to God, an idea comparable to 1 En.
56. Agat‘angełos 17. 57. Agat‘angełos 12–14. See Thomson 2001, 67, discussing §265. 58. In P‘awstos Buzand the verb is առնեմ (“to make, do”), while in Genesis and in Agat‘angełos it is ստեղծանեմ (“to create”). Compare P‘awstos Buzand 1 and Agat‘angełos 6. 59. Garsoïan 1989, 274. She observed the parallels between this passage of P‘awstos Buzand and the Teaching of St. Gregory of Agat‘angełos, which I also highlighted above. 60. Yačaxapatum Čaṙk‘ 3. 20 ADAM AND EVE IN THE ARMENIAN TRADITION Buzand, creation in the image means that humans were endowed with free will,61 a virtually identical line of exegesis.
4:23 already expresses this view. VanderKam 1984 analyzes the ancient sources relating to Enoch, and Stone 2010, 517–30 presents Armenian sources on Enoch. In any case, the view Agat‘angełos expresses here implies familiarity with apocryphal traditions about Enoch. 20. Agat‘angełos 6, 25, and elsewhere. 21. Yačaxapatum Čaṙk‘ 3. This is already to be found in Clement of Alexandria; see Alexandre 1988, 184–85. 23. That wisdom is related to the image or spirit of God with which Genesis 1–2 says that God endowed Adam.
Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries by Michael E. Stone