By Michael E. Stone
The Adam and Eve tales are a foundational fable within the Jewish and Christian worlds, and how they have been acknowledged finds greatly approximately these doing the retelling. How did the Armenians retell those tales? What values do those retellings convey approximately women and men, their lifestyles on the earth, sin and redemption? awarded listed below are twelve hundred years of Armenian telling of the Genesis 1 three tales in an exceptional 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 vigorous present dialogue of ways biblical and apocryphal traditions have been retold, embroidered, and remodeled into the lenses in which the Bible itself was once learn.
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Additional resources for Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries
Adam (20):4 and Greek Apoc. Mos. 20:5 infers that the tree was a fig from the fact that Adam and Eve made their loincloths from fig leaves. 90. Mambrē 2. 91. Agat‘angełos 5. This matter is discussed in the excursus below. 92. Eznik 6 and 9. Alexandre 1988, 297 observes that Cyril of Alexandria says that Satan is transformed into the serpent and speaks as such (C. Julianum 3 [PG 76:632b–c]). 93. 3. 94. Ełišē 3. 3. 1. 2 The Fall of Satan In a text enumerating single sins in the past that have had major consequences, Yovhannēs Mandakuni writes, “Adam went out of the Garden because of one sin; .
1. 1 Change in the Nature of the World Agat‘angełos extends the idea that the earth was cursed because of Adam’s sin121 beyond the “agricultural curses,” that is, the sweat of the brow, and thorns and thistles of Gen 3:17–18. He describes the postlapsarian corruption of creation as follows: For those who once were formed for the delight and glory of man became corrupted and dishonored on account of his anger. And the earth was cursed and made to produce thorns, flooded and consumed by fire, shaken to its foundations and disturbed; and the winds were corrupted according to the seasons, the luminaries were darkened and became signs of blood, and the heavens lost their color, … 122 This passage draws together a number of biblical themes which all relate to the corruption and confusion of the natural order.
The picture emerging so far is that God created Adam for eternal life and for eventual transfer to an angelic state. 26 Wisdom or discernment enabled Adam to recognize the creatures and thus to name them, and also to recognize God’s grace, which God shows above all by taking on a human image in the incarnation. So far Agat‘angełos’s teaching is clear, and the same is echoed also by the Yačaxapatum Čaṙk‘. ”29 Here 25. Agat‘angełos 17. 6, as here, has to do with reason, with humans being rational, with humans loving and seeking wisdom, and with a human being king.
Adam and Eve in the Armenian Traditions, Fifth Through Seventeenth Centuries by Michael E. Stone