Relevant bibliographies by topics / Armenian Bible

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Academic literature on the topic 'Armenian Bible'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Armenian Bible"

1

Seferyan, Sona. "Shakespeare and the Bible." Armenian Folia Anglistika 1, no. 1-2 (1) (2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.

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In the Armenian reality the translations of Shakespeare’s works have been studied from diverse perspectives – text equivalence, choice of words, fidelity to style and poeticism. The Armenian classical translator Hovhannes Massehian was the first who investigated the imagery of the original and Biblical allusions. He revealed the Biblical language of Shakespeare and used Armenian equivalents in his interpretations. The most successful translations of 12 Shakespearean works by Massehyan confirm the invaluable contribution that the Armenian translator made in the history of the art of translation
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2

Stone, Michael E. "The Armenian Embroidered Bible." Journal for the Study of the Pseudepigrapha 29, no. 1 (2019): 3–11. http://dx.doi.org/10.1177/0951820719854026.

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The pseudepigraphic literature of the ‘Old Testament’ in the Armenian language is an extraordinarily rich corpus. For example, the texts relating to Joseph are eight in number, four otherwise unknown and two translated from Greek. This rich literature comprises a number of genres, including parabiblical narrative, homilies and sermons, erotapokritic texts, scholastic lists, allegory and more. By examining the forms of literature, some preliminary conclusions are drawn as to matrices of origins of different types of works.
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3

KHACHATRYAN, Lalik. "STRUCTURAL TYPES OF ARMENIAN LANGUAGE VARIANT- UNITS IN THE TRANSLATION BOOKS OF THE BIBLE." Main Issues Of Pedagogy And Psychology 17, no. 1 (2020): 126–36. http://dx.doi.org/10.24234/miopap.v17i1.372.

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The correlative study of variants’ form and meaning in the Bible books shows that some types of variants; word-variants, phonetic-variants, grammatical variants, that give some idea about present linguistic reality from the synchronic point. The marginal components of word variants are words which have different manifestations of the form. Phonetic variants have been formed through sound- interchange. Grammatical variants are formed by different declensional forms.
 The results of the investigation can serve as a means of comparison for both the interlinguistic and interlinguistic typolog
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4

Khachatryan, L. M., and V. V. Madoyan. "Reduplication in old Armenian and its functional implementations (experience of comparative diachronic analysis)." Forum for Linguistic Studies 6, no. 2 (2024): 1159. http://dx.doi.org/10.59400/fls.v6i2.1159.

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The reduplication in the Indo-European languages has been studied quite thoroughly both in connection with the issues of the origin and development of the language, and with the issues of assessing their functional content. Regarding the latter, scientists are more inclined to believe that this is due to the reproduction of child’s or imperfect speech. The article examines the reduplicates in the Armenian language, which is central to the territory of settlement of the Indo-Europeans. Using the example of the translation of the Bible, the authors show that only in Armenian the reduplicates had
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5

SHIRINYAN, LEVON. "IN THE SOURCES OF CIVILIZATION." Main Issues Of Pedagogy And Psychology 4, no. 1 (2014): 138–45. http://dx.doi.org/10.24234/miopap.v4i1.304.

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Every scientific statement of a given method obtains a principal role and it sheds light on the historical event as well as it changes the whole perception of the problem. In this case the author uses the principle of actuality. Via this method he tries to illustrate and give some explanations about the Biblical hypothesis on Armenian civilization. According to genetic and linguistic data of the Bible, Armenia had an aborigine civilization
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Khachatryan, Lalik. "REDUPLICATION IN OLD ARMENIAN." Main Issues Of Pedagogy And Psychology 21, no. 1 (2022): 99–110. http://dx.doi.org/10.24234/miopap.v21i1.431.

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ABSTRACT Reduplicative compounds form a unique group in the word- stock of Armenian translated books of Bible. The study of subject matter of originals reveals the following types of reduplication; a) root–type – gowndagownd (in troops, in regiment), dasadas (in classes), zanazan (different), mec'amec' (very big), charcharanq (torture), p'oghp'oghel (to wave), b) vowel alternation-type and alternation-type - barbar' (dialect), t'o't'ap'el (to toss), kskc'eli (painful) boghboj (blossom), karkam (bent), c) phomenic deletion-type - sasanel (to shake), papand'il (to be silent), dadar (pause, break
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Khachatryan, Lalik. "REDUPLICATION IN OLD ARMENIAN." Main Issues Of Pedagogy And Psychology 21, no. 1 (2022): 99–110. http://dx.doi.org/10.24234/miopap.v21i1.431.

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ABSTRACT Reduplicative compounds form a unique group in the word- stock of Armenian translated books of Bible. The study of subject matter of originals reveals the following types of reduplication; a) root–type – gowndagownd (in troops, in regiment), dasadas (in classes), zanazan (different), mec'amec' (very big), charcharanq (torture), p'oghp'oghel (to wave), b) vowel alternation-type and alternation-type - barbar' (dialect), t'o't'ap'el (to toss), kskc'eli (painful) boghboj (blossom), karkam (bent), c) phomenic deletion-type - sasanel (to shake), papand'il (to be silent), dadar (pause, break
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8

Khachatryan, Lalik. "REDUPLICATION IN OLD ARMENIAN." Main Issues Of Pedagogy And Psychology 9, no. 1 (2022): 99–110. http://dx.doi.org/10.24234/miopap.v9i1.431.

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ABSTRACT Reduplicative compounds form a unique group in the word- stock of Armenian translated books of Bible. The study of subject matter of originals reveals the following types of reduplication; a) root–type – gowndagownd (in troops, in regiment), dasadas (in classes), zanazan (different), mec'amec' (very big), charcharanq (torture), p'oghp'oghel (to wave), b) vowel alternation-type and alternation-type - barbar' (dialect), t'o't'ap'el (to toss), kskc'eli (painful) boghboj (blossom), karkam (bent), c) phomenic deletion-type - sasanel (to shake), papand'il (to be silent), dadar (pause, break
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9

Terian, Abraham. "Christ as Charioteer: An Expanded Image in Early Armenian Literature." Journal of Medieval Religious Cultures 50, no. 1 (2024): 35–61. http://dx.doi.org/10.5325/jmedirelicult.50.1.0035.

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ABSTRACT Beginning with the perception of God as warrior in the Hebrew Bible, the article explores the image of God as charioteer in a spectrum of theophanic texts, both biblical and parabiblical, underlying Jewish apocalyptic traditions translated into Christian beliefs surrounding the Cross as means of heavenly ascent. Equating the Cross with the tetramorphic chariot-throne of God in Ezekiel’s visions, an interpretive tradition mediated primarily through Syriac Christianity and rooted in the Christology of the New Testament, Armenian interpreters expanded the tradition. A close reading of ea
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10

Arakelyan, M. G. "Illuminated Bible of the Armenian Master Ghazar Baberdatsi of Lvov." Art & Culture Studies, no. 2 (June 2023): 248–67. http://dx.doi.org/10.51678/2226-0072-2023-2-248-267.

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The proposed subject has tremendous significance for specialists in the field of studying iconography, Armenian miniature painting and theology, since the article examines and analyzes the relationship of miniatures of the masters of the Armenian community of New Julfa (Isfahan, Iran) with the works of Armenian miniaturists of the Polish-Lithuanian Commonwealth of the first quarter of the 17th century. This is especially presented in the iconography of full-page miniatures with the biblical and apocalyptical scenes in the traditions of the East and West. Thus, the miniatures of the Bible (Mate
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Books on the topic "Armenian Bible"

1

Armenian Church. Diocese of the Armenian Church of America, American Bible Society, and Krikor and Clara Zohrab Information Center, eds. The Armenian Bible. Diocese of the Armenian Church of America, 1996.

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2

Library, British, ed. The Bible in the Armenian tradition. J. Paul Getty Museum, 2001.

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3

1923-, Garsoïan Nina G., Mahé Jean-Pierre, and Thomson Robert W. 1934-, eds. From Byzantium to Iran: Armenian studies in honour of Nina G. Garsoïan. Scholars Press, 1997.

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4

Cowe, S. Peter. The Armenian version of Daniel. Scholars Press, 1992.

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5

Mugrdechian, Barlow Der. The Armenian Bible: A symposium celebrating the 1600th anniversary of the discovery of the Armenian alphabet and the translation of the Bible into Armenian. Western Diocese of the Armenian Church of North America, 2007.

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6

Ahmaranyan, Jon. The Hurro-Armenian origins of Abraham. Windsor Productions, 2004.

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7

1948-, Nersessian Vrej, ed. Armenian illuminated Gospel-Books. British Library, 1987.

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8

Nersessian, Vrej. Armenian illuminated Gospel-books. British Library, 1987.

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9

Batchelor, Mary. Astuatsashunchʻ bolor tarikʻneru hamar: 365 patmutʻiwn. Libanani Astuatsashunchʻi ěnkerutʻiwn, 2001.

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10

Ashikean, Ashot. Hamaṛōt hamabarbaṛ Astuatsashunchʻ mateani. "Hayastan" ; "Noyyan Tapan", 1996.

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Book chapters on the topic "Armenian Bible"

1

Cox, Claude. "The Syriac Presence in the Armenian Translation of the Bible, with Special Reference to the book of Genesis." In Journal of the Canadian Society for Syriac Studies 10, edited by Amir Harrak. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463233242-004.

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2

"Liturgical Language and Bible." In The Armenian Rite. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463217020-017.

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3

Cowe, S. Peter. "The Bible in Armenian." In The New Cambridge History of the Bible. Cambridge University Press, 2012. http://dx.doi.org/10.1017/chol9780521860062.010.

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4

Stone, Michael E. "Armenian." In A Guide to Early Jewish Texts and Traditions in Christian Transmission. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0008.

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This chapter presents the Jewish Old Testament apocryphal tradition that was transmitted in Armenian and other such works, created in Armenian drawing on biblical and apocryphal tradition. The Jewish works were translated from Greek and Syriac, and the question of Armenian knowledge of Hebrew is discussed. The works attributed to “Books” and “Secret Books of the Jews” are discussed, as well as Canon Lists. Well-known pseudepigrapha are presented, including Testaments of the Twelve Patriarchs, Joseph and Asenath, 4 Ezra, Life of Adam and Eve, Vitae Prophetarum and other such writings. Embroider
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5

Stone, Michael E., and Aram Topchyan. "“Ararat” and Armenia in the Bible and Associated Traditions." In Jews in Ancient and Medieval Armenia. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197582077.003.0001.

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The references in the Bible to Ararat and the interpretations and location of the Mountains of Ararat are carefully considered in light of evidence from the Greco-Roman world, the Bible versions, Josephus, Byzantine Chronicles, and the Armenian sources, particularly P‘awstos. Jubilees and Qumran evidence on Mount Lubar is discussed. Other biblical passages that have been taken to refer to Armenia and the Caucasus are analyzed, including Isaiah 37:38 and Jeremiah 51:27 as they are interpreted in the Greek and Aramaic translations. The tradition of the city built after the exit from the Ark in J
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6

"The Armenian Bible: Status Quaestionis." In Armenian Philology in the Modern Era. BRILL, 2014. http://dx.doi.org/10.1163/9789004270961_011.

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7

Considine, John. "Wordlists with Hebrew, Arabic, and Armenian." In Sixteenth-Century English Dictionaries. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198832287.003.0013.

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Chapter 12 turns to the learned languages of the Mediterranean world and eastern Christianity. The first of these was produced by William Patten in 1570, in the course of his decipherment of an Armenian manuscript. Patten also produced a guide to Hebrew words in the English translation of the Bible, including many proper names. Another wordlist of biblical proper names was presented as one of the ‘concordances’ issued with an important English translation of the Bible, and a short Hebrew dictionary was published as part of John Udall’s Key of the holy tongue in 1593. The continental European b
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8

Vaux, Bert. "Introduction." In The Phonology Of Armenian. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198236610.003.0001.

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Abstract Armenian is one of the most widespread languages of the world, with distinct dialects located as far west as Transylvania and as far east as India. It has a rich literary history dating from the fourth century AD, when the Bible was translated into Classical Armenian. It is one of the most linguistically divergent of the Indo-European languages, having undergone a host of complicated phonological, morphological, and syntactic changes that continue to resist satisfactory analysis by historical linguists. The historical interest of the language derives in part from the significant lexic
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9

Sargsyan, Hasmik. "Linguistic Divergence in Armenian Bible and Lectionary Palimpsests." In Palimpsests and Related Phenomena across Languages and Cultures. De Gruyter, 2024. http://dx.doi.org/10.1515/9783111552170-012.

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10

Pifer, Michael. "Cilician Riddles." In Kindred Voices. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300250398.003.0007.

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Although Muslim poets accommodated linguistic and cultural heterogeneity in their compositions, they were not alone in this practice. Chapter 6 examines how Armenian poets adapted vocabulary, genres, themes, tropes, and styles from Islamicate literature around medieval Cilicia, the last Armenian kingdom. As it shows, such poets generally instructed their audiences to read their compositions within a distinctly Christian interpretive frame. For example, St. Nerses Shnorhali (d. 1173), the head of the Armenian church, rewrote the Bible as a series of interlocking riddles that train an audience t
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Conference papers on the topic "Armenian Bible"

1

Մխիթարյան, Գայանե. "Հայերեն Աստվածաշնչում սեռական, տրական հոլովով ենթակաների գործածության շուրջ". У Հայոց լեզվի պատմության հիմնախնդիրներ. ՀՀ ԳԱԱ Հ. Աճառյանի անվան լեզվի ինստիտուտ, 2024. https://doi.org/10.54503/978-9939-970-07-3-5.

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Рассмотрены особенности употребления сослагательного наклонения с наклонными формами в армянской Библии. Употребление сослагательного наклонения с переходным глаголом в родительном и дательном падежах свидетельствует о том, что древнеармянскому языку не были чужды структуры эргативного характера. Исследования подтверждают, что подобные конструкции имели широкое функциональное применение в древнеармянском языке. Об этом свидетельствуют материалы как переводной, так и самостоятельной литературы, подобные конструкции весьма распространены и в современном диалектном армянском языке. Все это опрове
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