Най-древните човешки същества според библейската традиция
Ключови думи :
Адам, Арарат (планина), Апокрифи за Адам и Ева, Армения, Догматичен саркофаг, Ева, Битие (Книга), Протоевангелия, царски образи в Библията, Санта Мария Маджоре (иконография), Нахичеван, УрартуАбстракт
Статията разглежда основните черти на първите човешки същества, представени в книгата Битие: тяхното създаване, тяхната природа и качествата, с които са надарени; връзката им с Бог и сътворената вселена, както и тяхното призвание и съдба. Обхванати са не само образите на Адам и Ева, но и на Ной, който, макар и да отразява Адам, представлява един различен вид баща на човечеството. В раздели i–iv библейските повествования се анализират на фона на древни месопотамски и египетски източници, а раздел iv.i изследва мястото на зараждане на човечеството след потопа върху библейската карта на света. В раздел v се обръща особено внимание на връзките между човешкия, растителния и животинския свят преди и след потопа. Раздел vi се съсредоточава върху представянето на първите хора в еврейската и в християнската парабиблейска литература. Раздел vii е посветен на рецепцията на библейското предание за човешкия произход в Новия завет и на развиването на това предание в ранни патристични текстове, апокрифни писания и визуални източници. Проучването подчертава устойчивостта на царската образност в текстуалните и визуалните представяния на Адам.
Литература (библиография)
Abou-Assaf, A., Bordreuil, P. and Millard, A.R. (1982), La statue de Tell Fekherye et son inscription bilingue assyro-araméenne, Paris.
André-Salvini, B and Salvini, M. (2015), The Myth of Ararat and the Fortresses of Urartu, in Aruz, J. et al. (Eds), Assyria to Iberia at the Dawn of the Classical Age, New York, 83-86.
Andreasen, N.-E. (1981), Adam and Adapa: Two Anthropological Characters, Andrews University Seminary Studies, Vol. 19, 179-194.
Angerstorfer, A. (1997), Ebenbild eines Gottes in babylonischen und assyrischen Keilschrifttexten, Biblische Notizen, Vol. 88, 47-58.
Aptowitzer, V. (1924), Les éléments juifs dans la légende du Golgotha, Revue des Études Juives, Vol. 79 (158), 145-162.
Baillet, M. (1982), Qumran Grotte 4.111: 4Q482-4Q520, Oxford.
Bisconti, F. (1988), Un fenomeno di continuità iconografica: Orfeo citaredo, Davide salmista, Cristo Pastore, Adamo e gli animali, Augustinianum, Vol. XXVIII, 429-436.
Bottéro, J. (1986), Naissance de Dieu. La Bible et l’historien, Paris.
Bovon, F. (1989), Das Evangelium nach Lukas, Vol. 1 (Lk I,1-9,50), Neukirchen.
Böttrich, Ch. (2011), Adam und Eva im Christentum, in Böttrich, Ch., Ego, B. and Eissler, F., Adam und Eva in Judentum, Christentum und Islam, Göttingen, 79-137.
Canivet, P. and Canivet, M.T. (1987), Ḥūarte. Sanctuaire chrétien d’Apamène (IVe-VIe s.), Paris.
Carr, D. (2020), The Formation of Genesis 1–11. Biblical and Other Precursors, Oxford.
Castellino, G. (1957), Les origines de la civilisation selon les textes bibliques et les textes cunéiformes, in de Boer, P.A.H. (Ed.), Volume du Congrès International pour l’étude de l’Ancien Testament, Strasbourg 1956, Leiden, 116-137.
Clottes, J. and Lewis-Williams, D. (2012), ‘Palaeolithic Art and Relgion’, in J.R. Hinnells (Ed.), A Handbook of Ancient Religions, Cambridge, 7-45.
Collins, J.J. (1999), In the Likeness of the Holy Ones: the Creation of Humankind in a Wisdom text from Qumran, in Parry, D. et al. (Eds), The Provo International Conference on the Dead Sea Scrolls, Leiden, 609-618.
Collins, J.J. (2004), Before the Fall: The Earliest Interpretations of Adam and Eve, in Najman, H. et al. (Eds), The Idea of Biblical Interpretation, Leiden, 293-308.
Collins, J.J. (2012), The Interpretation of Genesis in the Dead Sea Scrolls, in Moriya, A. et al. (Eds), Pentateuchal Traditions in the Late Second Temple Period, Leiden, pp. 157-175.
Collins, J.J. (2017), The Pre-Christian Adam, in Amsler, F. et al. (Eds), La Vie d’Adam et Ève et les traditions adamiques, Lausanne, pp. 273-288.
Donabédian, P. (2023), The Monumental Heritage of Artsʽakh and Nakhichevan: Christian Architecture, in Dorfmann-Lazarev, I. et al. (Eds), Monuments and Identities in the Caucasus. Karabagh, Nakhichevan and Azerbaijan in Contemporary Geopolitical Conflict (Texts and Studies in Eastern Christianity; XXXI), Leiden, 65-88.
Donceel-Voûte, P. (1988), Les pavements des églises byzantines de Syrie et du Liban. Décor, archéologie et liturgie, Louvain-la-Neuve.
Dorfmann-Lazarev, I. (2014), The Cave of the Nativity Revisited: Memory of the Primæval Beings in the Armenian Lord’s Infancy and Cognate Sources, Travaux et Mémoires, Vol. 18, 285-334.
Dorfmann-Lazarev, I. (2016), Kingship and Hospitality in the Iconography of the Palatine Church at Ałtʽamar, Rivista di Storia e Letteratura Religiosa, Vol. 52/3, pp. 493-515.
Dorfmann-Lazarev, I. (2020), Eve, Melchizedek and the Magi in the Cave of the Nativity According to the Armenian Corpus of Homilies Attributed to Epiphanius of Salamis, in Bremmer, J.N. et al. (Eds), The Protevangelium of James (Studies on Early Christian Apocrypha; 16), Leuven, 264-311.
Dorfmann-Lazarev, I. (2021a), Concerning Four Kings From the Land of “Deep Ravines, Dense Forests and Dark Thickets”, in Forness, Ph.M. et al. (Eds), The Good Christian Ruler in the First Millennium: Views from the Wider Mediterranean World in Conversation, Berlin, 249-288.
Dorfmann-Lazarev, I. (2021b), The Historian’s Craft and Temporal Bridges in Apocrypha and in Early Christian Art. Para-Biblical Sources in the Light of Marc Bloch’s Œuvre, in Id. (Ed.), Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond, Leiden, 295-312.
Edelman, D., Davies, P.R., Nihan, Ch. and Römer, Th. (2011), Opening the Books of Moses. Volume One of The Books of Moses, Sheffield.
Ego, B. (2011), Adam und Eva im Christentum, in Böttrich, Ch., Ego, B. and Eissler, F., Adam und Eva in Judentum, Christentum und Islam, Göttingen, 11-78.
Field, F. (Ed.) (1875), Origenis hexaplorum quae supersunt, Vol. I, Oxford.
George, A.R. (2003), The Babylonian Gilgamesh Epic, Oxford.
George, A.R. and al-Rawi, F.N.H. (1996), Tablets from the Sippar Library VI. Atra-ḫasīs, Iraq, Vol. 58, 147-190.
Glassner, J.-J. (2015), « Noé » dans les sources mésopotamiens, Revue de l’histoire des religions, Vol. 232/4, 487-498.
Gounelle, R. (2008), Les recensions byzantines de l’Évangile de Nicodème. Euangelium Nicodemi byzantinum, Turnhout.
Grayson, A.K. (1991), Assyrian Rulers of the Early First Millennium BC, Vol. I (1114–859 BC), Toronto.
Grayson, A.K. (1996), Assyrian Rulers of the Early First Millennium BC, Vol. II (858–745), Toronto.
Grypeou, E. and Spurling, H. (2013), The Book of Genesis in Late Antiquity, Leiden.
Gunkel, H. (1901), Genesis (Handkommentar zum Alten Testament), Göttingen.
Hayward, C.T.R. (2012), Genesis and its Reception in Jubilees, in Evans, C.A. et al. (Eds), The Book of Genesis. Composition, Reception, and Interpretation, Leiden, 375-404.
Heckl, R. (2012), Die Exposition des Pentateuchs. Überlegungen zum literarischen und theologischen Konzept von Genesis 1–3, in Berlejung, A. et al. (Eds), Ex oriente Lux. Studien zur Theologie des Alten Testaments, Leipzig, 3-37.
Helck, W. (1977), Die Lehre für König Merikare, Wiesbaden.
Herrmann, S. (1961), Die Naturlehre des Schöpfungsberichtes. Erwägungen zur Vorgeschichte von Genesis 1, Theologische Literaturzeitung, Vol. 86, 414-424.
Hewsen, R.H. (2001), Armenia. A Historical Atlas, Chicago.
Janowski, B. (2004), Die lebendige Statue Gottes. Zur Anthropologie der priesterlichen Urgeschichte, in Witte, M. (Ed.), Gott und Mensch im Dialog Festschrift für Otto Kaiser zum 80. Geburtstag, Berlin, pp. 183-214.
Kaestli, J.-D. (1997), Questions de Bathélemy, in Bovon, F. et al. (Eds), Écrits apocryphes chrétiens, Vol. I, Paris, 255-295.
Kartsonis, A.D. (1986), Anastasis: the Making of an Image, Princeton.
Keel, O. and Schroer, S. (2002), Schöpfung. Biblische Theologien im Kontext altorientalischer Religionen, Goettingen.
Kmosko, M. (Ed.) (1907), Testamentum Adae, in Patrologia Syriaca, Vol. 2, Paris, 1306-1360.
Koch, K. (2000), Imago Dei – Die Würде des Menschen im biblischen Text, Hamburg.
Kreuzer, S. (2021), Kaige and “Theodotion”, in Salvesen, A.G. et al. (Eds), The Oxford Handbook of the Septuagint, Oxford, 449-458.
Kvanvig, H.S. (2011), Primeval History: Babylonian, Biblical, and Enochic. An Intertextual Reading, Leiden.
Lambert, W.G. and Millard, A.R. (1969), Atra-Ḫasīs. The Balylonian Story of the Flood, Oxford.
L’Hour, J. (2016), Genèse 1-2,4a. Commentaire, Leuven.
L’Hour, J. (2018), Genèse 2, 4b-4,26. Commentaire, Leuven.
Lichtheim, M. (2006), Ancient Egyptian Literature, Vol. 1, Berkeley.
Lipscomb, W.L. (1990), The Armenian Apocryphal Adam Literature, Atlanta.
Mahé, A. and Mahé, J.-P. (2012), Histoire de l’Arménie des origines à nos jours, Paris.
Mayer, W.R. (1987), Ein Mythos von der Erschaffung des Menschen und des Königs, Orientalia, Vol. 56/1, 55-68.
Murmelstein, B. (1928), Adam, ein Beitrag zur Messiaslehre, Wiener Zeitschrift für die Kunde des Morgenlandes, Vol. 35, 242-275; Ivi, Vol. 36 (1929), 51-86.
Neumann-Gorsolke, U. (2012), Wer ist der »Herr der Tiere«? Eine hermeneutische Problemanzeige, Goettingen.
Noort, E. (1999), The Stories of the Great Flood: Notes on Gen 6:5-9:17 in its Context of the Ancient Near East, in García Martínez, F. et al. (Eds), Interpretations of the Flood (Themes in Biblical Narrative, Jewish and Christian Traditions 1), Leiden, 1-38.
Parrott, D.M. (Ed.) (1979), Nag Hammadi codices V, 2–5 and VI with Papyrus Berolinensis 8502, 1 and 4, Leiden.
Pettorelli, J.-P. (Ed.) (2012), Vita latina Adae et Evae (Corpus christianorum; series apocryphorum 18), Turnhout.
Picchioni, S.A. (1981), Il poemetto di Adapa, Budapest.
de Pury, A. (1986), Le chant de la création. L’homme et l’univers selon le récit de Genèse (Cahiers bibliques; 1), Aubonne.
de Pury, A. (2016), Commentaires, in Id. et al., L’Ancien Testament commenté. La Genèse, Geneva.
Robert-Lamblin, J. (2001), Chauvet : un regard anthropologique, in Clottes, J. (Ed.), La grotte Chauvet. L’art des origines, Paris, pp. 200-208.
Römer, Th. (2018), « homme et femme il les créa » : la complémentarité entre le masculin et le féminin dans les deux récits de création de la Bible, Comptes rendus des séances de l’Académie des Inscriptions et Belles-Lettres, 1737-1742.
Salvini, B. and Salvini, M. (2003), Ararat and Urartu: Holy Bible and History, in Deutsch, R. (Ed.), Shlomo. Studies in Epigraphy, Iconography, History and Archaeology in Honor of Shlomo Moussaieff, Tel Aviv, 225-242.
Salvini, M. (1995), Geschichte und Kultur der Urartäer, Darmstadt.
Sarna, N.M. (1989), The JPS Torah Commentary. Genesis בראשית, Philadelphia.
Sasson, V. (1985), The Aramaic Text of the Tell Fakhriyah, Zeitschrift für die Alttestamentliche Wissenschaft, Vol. 97, 87-103.
Sjöberg, Å.W. (1984), Eve and the Chameleon, in Barrick, W.B. et al. (Eds), In the Shelter of Elyon. Essays on Ancient Palestinian Life and Literature in Honor of G.W. Ahlström, Sheffield, 217-225.
Ska, J.-L. (1984), “Je vais lui faire un allié qui soit son homologue” (Gn 2.18) À propos du terme ʿezer – “aide”, Biblica, Vol. 65, 233-238.
Speiser, E.A. (1964), The Anchor Bible. Genesis, New York.
Stern, M. (1974), Greek and Latin Authors on Jews and Judaism, Vol. I, Jerusalem.
Stone, M.E. (1982), Armenian Apocrypha Relating to Patriarchs and Prophets, Jerusalem.
Stone, M.E. (1992), A History of the Literature of Adam and Eve, Atlanta.
Stone, M.E. (2002), Adam’s Contract with Satan. The Legend of the Cheirograph of Adam, Indiana U.P.
Stone, M.E. (2010), Mount Ararat and the Ark, in Id. et al. (Eds), Noah and His Book(s), Atlanta, 307-316.
Stone, M.E. (2015), Biblical and Apocryphal Themes in Armenian Culture, in Gounelle, R. et al. (Eds), La littérature apocryphe chrétienne et les Écritures juives, Prahins, 393-408.
Stone, M.E. (2019), Armenian, in Kulik, A. (Ed.), A Guide to Early Jewish Texts and Traditions in Christian Transmission, Oxford, 139-164.
Stone, M.E. and Topchyan, A. (2022), Jews in Ancient and Medieval Armenia. First Century BCE to Fourteenth Century CE, Oxford.
Tal, A. (2021), Bridging the Gaps in the Samaritan Tradition, in Dorfmann-Lazarev, I. (Ed.), Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond, Leiden, 262-275.
Talon, Ph. (2005), The Standard Babylonian Creation Myth. Enûma Eliš, Helsinki.
Todorov, V. (2022), Monofonemni slovo- i formoobrazuvatelni formanti v semitskite ezitsi: etimologichen alaliz. Universitetsko izdatelstvo "Sv. Kliment Ohridski", Sofia.
Tsereteli, K. G. (1979), Siriyskiy yazyk. Nauka, Moscow.
Waltke, B.K. and O’Connor, M. (1990), An Introduction to Biblical Hebrew Syntax, Winona Lake.
Weinfeld, M. (1980), The Old Testament – the Discipline and Its Goals, Supplements to Vetus Testamentum, Vol. 32.
Weinfeld, M. (1981), Sabbath, Temple and the Enthronement of the Lord: The Problem of the Sitz im Leben of Genesis 1:1–2:3, in Caquot, A. et al. (Eds), Mélanges bibliques et orientaux en l’honneur de M. Henri Cazelles, Kevelaer.
Wilhem, G. (1989), The Hurrians, Warminster.
Witte, M. (1998), Die biblische Urgeschichte Redaktions- und theologiegeschichtliche Beobachtungen zu Genesis 1,1 — 11,26, Berlin.
Wright III, B.G. (2010), Noah and the Flood in the Septuagint, in Stone, M.E. et al. (Eds), Noah and His Book(s), Atlanta, 137-142.