By Michael E. Stone
The Adam and Eve tales are a foundational delusion within the Jewish and Christian worlds, and how they have been mentioned unearths very much approximately these doing the retelling. How did the Armenians retell those tales? What values do those retellings show approximately women and men, their lifestyles on the earth, sin and redemption? provided listed below are twelve hundred years of Armenian telling of the Genesis 1 three tales in an unheard of selection 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 full of life present dialogue of the way biblical and apocryphal traditions have been retold, embroidered, and reworked into the lenses during which 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
However, in the story of Satan’s deceit of the serpent, much later on in the book, Satan says to it: “Come on, rise up, come to me and hear what I say to you. ”113 This speech is written from the perspective of the fallen Satan, just like Agat‘angełos 26. Yovhannēs Mandakuni makes a more general statement about envy. 114 Thus, Satan’s envy of God’s beneficence to Adam, and particularly of Adam’s potential immortality, is the dominant feature in the Armenian literature I have considered. This is effectively a reformulation of the apocryphal theme that Satan envied Adam’s preeminence in creation in terms of the biblical story.
Agat‘angełos 44. 138. See Stone 1990a, 188–89 for the Jewish sources. This idea is to be found in certain Greek patristic sources, such as those cited in Alexandre 1988, 290. 140. From the noun “form,” not the verb. “Stripped” here and elsewhere renders the same verb, մերկանամ, that was translated “became naked” above. It is very frequent in the Armenian sources relating to Adam and Eve. 141. Agat‘angełos 1, 4, and 26. The Armenian biblical text does not have the verb մերկանամ (“to be, become naked”) that Agat‘angełos uses, but the expression մերկ էի (“I was naked”), employing the adjective մերկ, deriving from the same stem.
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.
Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries by Michael E. Stone