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Nor baṙgirkʿ haykazean lezui compares with Old Georgianგოდოლი(godoli, “pillar; tower”).[2] Ačaṙean considers the latter to be a borrowing from Armenian and leaves the origin of կոթող(kotʻoł) open.[3]
Nicholas Adontz derives from Akkadian𒆪𒁺𒊒(kudurru, “kudurru, boundary stone”), which is accepted by J̌ahukyan 1987 with a question mark.[4] This etymology is criticized by Russell on phonetic (-ռ-(-ṙ-) is expected rather than -ղ-(-ł-)) and cultural grounds (there is no material evidence of boundary stones in Armenia before the time of Artašēs I, i.e. a millennium after the Akkadian influence). Russell prefers a relation with Armenian կոթ(kotʻ, “handle; stem”) in the sense of something elongated and upraised, or, if a Semitic root is to be sought, a form of the root ɡ-d-l, whence Hebrewמִגְדָּל(miḡdāl, “tower”), Classical Syriacܡܓܕܠܐ(maḡdlā, “tower”).[5]
J̌ahukyan 2010 considers the origin to be unknown, remarking only that a relation with Armenian կոթ(kotʻ, “handle; stem”) or Proto-Indo-European*gʷet-(“swelling”) is unlikely.[6] See Pokorny on this root.[7]
եւ ասէ․ Զի՞նչ է կոթողն այն զոր ես տեսանեմ։ Եւ ասեն ցնա արք քաղաքին․ Այրն Աստուծոյ է՝ որ եկն ի Յուդայ, եւ բարբառեցաւ զբանս զայսոսիկ ի վերայ սեղանոյն Բեթելայ։
ew asē; Zi?nčʻ ē kotʻołn ayn zor es tesanem. Ew asen cʻna arkʻ kʻałakʻin; Ayrn Astucoy ē, or ekn i Yuday, ew barbaṙecʻaw zbans zaysosik i veray sełanoyn Betʻelay.
Then he said, "What is this monument that I see?" And the men of the city told him, "It is the grave of the man of God who came from Judah and proclaimed these things which you have done against the altar of Bethel."
Զի ի միոջէ բարբառոյ հազարք փախիցեն, եւ ի բարբառոյ հնգից բազումք փախիցեն․ մինչեւ մնասջիք իբրեւ զձող ցցեալ ի վերայ լերին, եւ իբրեւ զկոթող կանգնեալ ի վերայ բլրոյ։
Zi i mioǰē barbaṙoy hazarkʻ pʻaxicʻen, ew i barbaṙoy hngicʻ bazumkʻ pʻaxicʻen; minčʻew mnasǰikʻ ibrew zjoł cʻcʻeal i veray lerin, ew ibrew zkotʻoł kangneal i veray blroy.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
Եւ շինեցեր զպոռնկոցս ի գլուխս ամենայն ճանապարհաց, եւ կոթողս կոթողէիր յամենայն հրապարակս․ եւ ոչ եղեր իբրեւ զկին մի պոռնիկ որ ժողովէ զկապէնս։
Ew šinecʻer zpoṙnkocʻs i gluxs amenayn čanaparhacʻ, ew kotʻołs kotʻołēir yamenayn hraparaks; ew očʻ ełer ibrew zkin mi poṙnik or žołovē zkapēns.
In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire.
Եւ մատնեցից զքեզ ի ձեռս նոցա, եւ կործանեսցեն զպոռնկոցս քո, եւ քակեսցեն զկոթողս քո, եւ մերկասցեն ի քէն զհանդերձս քո, եւ առցեն զպսակս պարծանաց քոց, եւ թողցեն զքեզ մերկ խայտառակեալ։
Ew matnecʻicʻ zkʻez i jeṙs nocʻa, ew korcanescʻen zpoṙnkocʻs kʻo, ew kʻakescʻen zkotʻołs kʻo, ew merkascʻen i kʻēn zhanderjs kʻo, ew aṙcʻen zpsaks parcanacʻ kʻocʻ, ew tʻołcʻen zkʻez merk xaytaṙakeal.
And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.
^ Olsen, Birgit Anette (1999) The noun in Biblical Armenian: origin and word-formation: with special emphasis on the Indo-European heritage (Trends in linguistics. Studies and monographs; 119), Berlin, New York: Mouton de Gruyter, page 951
^ Ačaṙean, Hračʻeay (1973) “կոթող”, in Hayerēn armatakan baṙaran [Armenian Etymological Dictionary] (in Armenian), 2nd edition, a reprint of the original 1926–1935 seven-volume edition, volume II, Yerevan: University Press, pages 614–615
^ J̌ahukyan, Geworg (1987) Hayocʻ lezvi patmutʻyun; naxagrayin žamanakašrǰan [History of the Armenian language: The Pre-Literary Period] (in Armenian), Yerevan: Academy Press, page 458
^ Russell, James R. (1987) Zoroastrianism in Armenia (Harvard Iranian Series; 5), Cambridge: Harvard University Department of Near Eastern Languages and Civilizations and National Association for Armenian Studies and Research, page 98