While at the AELAC meeting in Dole I picked up a book on Armenian Apocrypha (Calzolari Bouvier, V., J-D. Kaestli, and B. Outtier, eds. Apocryphes arménians: Transmission, traduction, création, iconographie. Actes du colloque international sur la literature apocryphe en langue arménienne [Genève, 18-20 septembre 1997]. PIRSB 1. Lausanne 1999). The book contains some interesting essays. Here is the table of contents:

V. Calzolari Bouvier, “En guise d’introduction: quelques réflexions sur le role de la literature apocryphe dans l’Arménie chrètienne ancienne (9-18)

Hence his viceroy, the renegade Armenian Merouzhan, closed the schools, proscribed Greek learning, and burnt all Greek books, especially the Scriptures. Syriac books were spared, just as in Persia itself; but in many cases the clergy were unable to interpret them to their people. History of Armenian Bible Armenia was in large measure Christianized by Gregory Lousavorich ('the Illuminator': consecrated 302 AD; died 332), but, as Armenian had not been reduced to writing, the Scriptures used to be read in some places in Greek, in others in Syriac, and translated orally to the people. The Syriac text of the short Epitome has been edited by E. Sachau in his publication of profane Greek writings in Syriac translation (1870). His text was based upon the British Museum manuscript Or.Add.14.614 (773.4b), more accurately that part of the manuscript which dates from the eighth or ninth century. Greek Scriptures of both Old and New Testaments, rather than a Hebrew Old Testament-Greek New Tes-tament structure which is prevalent today in the Eng-lish Bible. This all-Greek mode was the norm in West-ern Churches for hundreds of years during the devel-opment of the Latin, Syriac and Coptic Scriptures.

M. E. Stone, “Two Armenian Manuscripts and the Historia sacra” (21-36)

Syriac And Armenian Apocrypha Ivrejected Scriptures Study

A. Orengo, “Frammenti di testi apocrifi nei primi libri armeni a stampa” (37-52)

V. Calzolari Bouvier, “Un projet de répertoire des manuscrits arméniens contenant les texts apocryphes chrétiens” (53-70)

Ch. Burchard, “Character and Origin of the Armenian Version of Joseph and Aseneth” (73-90)

S. P. Cowe, “Text Critical Investigation of the Armenian Version of Third Corinthians” (91-102)

Th. M. van Lint, “Grigor Narekac‘i’s Tal Yarut‘ean. The Throne Vision of Ezekiel in Armenian Art and Literature I” (105-127)

B. Outtier, “Une forme enrichie de la Légende d’Abgar en arménien” (129-145)

A. Hultgård, “The Vision of Enoch the Just and Medieval Apocalypses” (147-158)

N. Stone, “Apocryphal Stories in Armenian Manuscripts” (161-169)

Syriac And Armenian Apocrypha Ivrejected Scriptures

L. Zakarian, “La miniature du Vaspourakan et les apocryphes” (171-178)

N. Thierry, “Images cappadociennes atypiques du procès du Christ. L’intervention de la femme de Pilate – Le Christ en gloire – Caïphe deicide” (179-187)

Syriac And Armenian Apocrypha Ivrejected Scriptures Bible

Of particular interest is the piece by Calzolari Bouvier …

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