Written by This talk was given at the 13th Colloquium of Syriac Patrimony under the title The Syriac Exegetes at the Maronite Patriarchal Seminary, Ghazir, Lebanon, in February 2015. It was published in English and Arabic by Centre d’Études et de Recherches Orientales (CERO) in its Patrimoine Syriaque: Les Exégètes Syriaques – Actes du Colloque XIII (2015). We thank CERO for granting us permission to republish the English version on the hiddenpearl.org. This links displays/downloads an Arabic Translation of this article in pdf.
Abstract
The Treasury of Prophecy, i.e., the Old Testament, reveals the Son of God according to Jacob of Sarug. God the Father chose prophets to reveal this truth. Their prophecies disclose the only-begotten Son, his coming, crucifixion, and resurrection in numerous types and symbols. These prophets gaze upon the Son through the exalted or luminous Eye of Prophecy (ܥܰܝܢܳܐ ܕܰܢܒܺܝܘܽܬܳܐ). For example, with the luminous Eye of Prophecy, David saw the Son, who heals the earth by his blood. Moses perceived with the exalted Eye of Prophecy the creation of the world ex nihilo. With the same Eye, he saw the Son of God united to his Church in the waters of the Jordan. The objective of this presentation is to elucidate Jacob’s understanding of the Eye of Prophecy and its relationship to Jesus Christ.
Reading Jacob’s work, I was intrigued by the phrase the “Eye of Prophecy” (ܥܰܝܢܳܐ ܕܰܢܒܺܝܘܽܬܳܐ). What makes this phrase interesting is its relationship to Jesus Christ, the Son of God. Therefore, my objective today is to present briefly my understanding of Jacob’s “Eye of Prophecy.”
A caveat is due before I begin with the presentation. This talk does not claim to be an extensive treatment of prophecy in the writings of Jacob of Sarug. Moreover, it neither evaluates his ideas nor compares them to others. As far as I am aware, no one before has treated this subject as elaborated by Jacob. I am content to share with you a glimpse into Jacob’s theological insight concerning the Eye of Prophecy. To do so, I propose talking about the following five points:
- God’s Problem
- Witness to Jesus is the Spirit of Prophecy (Rev. 19:10)
- The Eye of Prophecy
- The Eye of Prophecy, God’s Gift
- Jesus Christ, the Eye of Prophecy
1. God’s Problem
God has a huge problem at hand. His problem is not that he has a Son whom no one knows. His problem is how to reveal his Beloved without tempting human beings into worshiping many gods. How could he make his Son known without being the cause that leads people to polytheism?1 Over and over did the prophets he sent to announce, “The Lord is one! The Lord is one!” Yet, God’s people chose to worship a man-made calf over him. What would they have done if the prophets had proclaimed the Trinity to them?
He hid [the Son’s] account from the insolent and ungrateful ones
and from the mind that loves to spread idols throughout the earth.
The Nation desired to exalt all gods.
That is why it heard through the prophets, “The Lord is one!”
Instead of [adoring] the Father, the Nation forged a calf (see Ex 32) to worship it.
Since the Father saw that, he hid [his] Son from the Jews
so that the Nation would not forge something else because of him,
and would say, “The calf has a son just like God!”
God would then be made the cause for the Nation to add
other idols to its many gods.
For this reason, “The Lord is one! The Lord is one!,”
cried out the prophets to [the Nation]. Still, it refused to listen to them.
And although they were saying to it, “He is one,” it still fashioned many [idols],
if they had revealed the Trinity to it, how many [idols] would it have made?2
Prophecy is the solution that God chose to solve this problem. His prophets maintain his unicity and depict his hidden Son through prophecies. The prophecies make known the Only-Begotten through types and symbols. These types and symbols contain the whole truth about the Son and are recorded in the Old Testament. Rather than openly revealing God’s Son, these prophecies point to him. This means that God manifested his Beloved through the Old Testament. Yet, he covered it as if with a veil to camouflage the coming of his Son.
The mystical meaning of the veil covering the face of Moses (see Ex 34:35) is
that the sayings of prophecy are completely hidden!
For this reason the Lord hid the face of Moses
so that it might be a type of hidden prophecy.
The Father has a concealed Son and no one knows [this].
He wanted to reveal his account typologically.
He chose to talk about his Beloved through prophecy.
He covered [the face of] Moses that he become an image of prophecy.
Whenever a prophet emerges on earth to speak, let it be known
that his words are utterly concealed from the hearers
and that something concealed is buried in the account of the speaker.
His word seeks the Children of Mystery and then it is heard.
For this reason he cried out through the prophet, “I have a secret! I have a secret!”
that the world be aware that prophecy contains secrets.
Its sayings and actions are completely concealed
and its accounts are buried in allegories that they not be known.
Parables are composed and, as if in a mystery, utter sayings
that the world would not be overtly aware of the Son of God.3
Nonetheless, God does not intend for this veil to remain forever. It is temporary until the advent of the Lord. Upon his coming, the Lord will remove and rend it. He will then openly expose the truth that had been lying beneath this veil.
Moses was covered with this veil full of mysteries
and was openly calling out the covered revelation.
All the sayings in the book of the great teacher
are laid under a cover like treasures.
His face and prophecy are covered like a hidden [object].
Only the Lord revealed the veiled mysteries.4
With the veil torn and the mysteries uncovered, those who love the Old Testament could now see clearly in it the way of the Lord. Is the way of the Lord that obvious in the Old Testament?
2. Witness to Jesus is the Spirit of Prophecy (Rev. 19:10)
Without a shadow of a doubt, Jacob of Sarug would answer this question with a resounding YES! He calls the Pentateuch, i.e., the first five books of the Hebrew Bible, the Treasury of Prophecy.5 This title could be easily applied to the entire Old Testament. Jacob of Sarug marvels and wonders at the “riches, treasures and valuable pearls” discovered between its lines.6 According to him, “an immeasurable treasure” is buried between the verses of scriptural readings.7 Riches, valuable pearls, immeasurable treasures? These descriptions make the Old Testament sound like a hidden treasure chest that should be coveted by pirates and treasure hunters alike. Obviously, it is not a treasure chest, but something vastly more important. What then could it be? What is Jacob of Sarug trying to portray? What kind of a treasure did he find in the Treasury of Prophecy?
The Son is overtly revealed in the Treasury of Prophecy. He lies in this treasury and is this immeasurable riches. For Jacob of Sarug, the Book of the Father, i.e., the Old Testament, is a map illustrating the way of the Only-Begotten. The Son’s depiction in the Old Testament is ubiquitous. The Book of the Father is filled with the types of the Son. These types appear intensely as bright lights.8 For Jacob of Sarug, there is not even one line in the Old Testament that does not proclaim the way of the Son.9 No one page of Scripture is to be found that does not contain his depiction. No scripture reading exists that does not overtly speak about him.10 The Lord inundates the scriptures and shines brighter than any celestial luminary.11 Accordingly, each word and expression in the Word of Life, a pearl to those who love it,12 is filled with light.13 The Holy Scriptures and the Son of God are so intertwined, that Jacob likens the Scriptures to body parts whose soul is the Lord himself. Jacob puts it poetically stating,
Not so are waters gathered in the great sea
like the Book of Moses is filled with the mysteries of our Lord.
The sky is not lit by the moon, that orbits in it,
like the Torah shines with the news of the Son of God.
The sun is not adorned by rays surrounding it,
as the Book of the Father manifesting the beauty of the Son.
The glow [of a flame] is not close to it
as the Cross lucidly depicted in the Scriptures.
All those who prophesied about hidden things foretold about our Lord,
for otherwise the revelations of truths would be of no effect.
The Scriptures were for him like [body] members, he was like a soul to them
and through him they were moved to speak about him abundantly.14
If the Son of God is hidden from human beings, how then did the prophets reveal him clearly? How did they have access to God’s hidden mysteries? To speak about his Beloved,15 God granted the Prophets a special access to this concealed knowledge.16 Consequently, they reveal the gifts granted to them17 and carry on the revelation of the ones preceding them.18 Furthermore, they perceive the Son in many different types.19 They do so with the exalted or luminous Eye of Prophecy.
3. The Eye of Prophecy
The Eye of Prophecy is the necessary and essential “organ” needed for a prophet to have access to the hidden mysteries of God. Jacob of Sarug summarizes his thought composing,
Prophecy knows this mystery
and is aware that God has a hidden Son.
To his household and the kinsmen of his divinity
the Father revealed his Offspring by prophecy.
He also said, “I have a secret for me and my household.”
Since they were worthy of it, he informed them about his Beloved.
With the hidden Eye of Prophecy that explores his treasures, the prophets of the Spirit see the Son of God.
Moses saw him who dwelt in the bush with his Begetter (see Ex 3:1-6)
and asked the Father to send him to Egypt on account of salvation (see Ex 3:7-22).
Daniel saw him whom clouds were carrying and who was coming
as the Son of Man (see Dn 7:13) to depose the crowns of rulers.
Jonah saw him descending to be inside the earth.
So, he dove and descended (see Jon 2:1) to prepare the way for the Lord, his Lord.
The prophet saw him riding a colt, the foal of a donkey.
He then hastened to announce to the Daughter of the Hebrews that her king is coming (see Is 62:11; Zec 9:9).
Zechariah saw him in the likeness of a man whose name is dawn.
He brought his image into the world that it know his [image] when he shines in it.
Ezekiel saw him on a chariot like a Son of Man (see Ez 1)
and took away his archetypes from among the wings to bring it to earth.
King David saw his conception without relations
and depicted him as grass sprouting out of the earth without seeds.
Job realized that there is a redeemer for all who have been tried.
He will be revealed at the end [of time], and, by his manifestation, he will redeem the earth.
Jesse’s son [David] saw him while his hands and feet were being pierced
and while they were giving him a bitter drink and vinegar when he thirsted.
Jacob saw his crucifixion in the baptismal waters
and depicted his image and put it in the rods he drove in the streams.
Isaac saw him in the ram that was begotten without relations
and untied his bonds and saved him from the knife (see Gn 22).
Abraham saw him in the ram that he took up to the mountaintop
and rejoiced in him, for he longed to see his day (see Gn 22).
Melchizedek saw him giving his body and blood to the world
and depicted his image through the bread and wine he offered (see Gn 14:18).
The righteous Noah greatly honored, for his sake,
virginity, from which he will appear, for five hundred years.
Abel saw him coming to become a sacrifice in the world.
So, he shed the blood of his throat on the road so that he would be honored.
The beautiful Seth brought the image of his beauty to earth
and taught the world that the Son resembles the Father entirely.
The formation of Adam in the Son is depicted bodily.
He gave his image to dust that it be exalted because of him.
In the image of his Son he knew and drew
Adam’s descendants while creating them spiritually.20
The following examples are to illustrate better what Jacob of Sarug means by this lengthy quote. A prophet possesses the Eye of Prophecy. Through it, God allows a prophet access to his hidden mysteries. God’s hidden mysteries could, for instance, refer to God’s act of creation. How was Moses able to write down the creation stories in Genesis? Jacob wrote, “He [Moses] looked and saw, with the exalted Eye of Prophecy, the Creation being created and existing out of nothing.”21 The hidden mysteries of God could also point to Christ’s saving actions. Jacob penned, “He [David] saw, with the luminous Eye of Prophecy, Christ, the priest who forgave the earth by his own blood.”22 Furthermore, the hidden mysteries of God could also describe the union between Christ and his Church. Jacob informs his audience, Moses “saw, through the exalted Eye of Prophecy, Christ becoming one with his Church in the waters [of the Jordan].”23 The Prophet Elisha had access to all concealed things also through the Eye of Prophecy.24
Through the Eye of Prophecy, a prophet is able to gaze upon the Son and model his example. Jacob wrote, “Our Lord did not walk in the footsteps of his prophets. Rather, they gazed upon him and depicted his types through their deeds.”25 A prophet does not predict what the Son will be doing. Rather, they report through their actions what the Son reveals to them. Consequently, by gazing at the Only-Begotten, a prophet knows how to act. Why did Moses and Elijah fast forty days? Jacob wrote,
Moses set his face toward the Lord’s mountain, Horeb,
and fasted forty [days] until he reached its location.
The shadow of the Lord’s fast rested upon him.
For this reason he endured the forty [days] without food.
A desert is collated with a desert symbolically,
a fast with a fast and the wholly chaste with the Only-Begotten.
Days entered and stood for days to depict them,
this number for that appointed amount.
The forty [days] that the Lord rested while traveling:
Moses also depicted them while fasting.
Our Lord did not travel in the footsteps of his prophets.
They gazed upon him and displayed his types by their deeds.
They followed him. Since they saw that he was ready to fast, they fasted too.
Whereas our Lord did not fast to emulate that jealous one,
Elijah fasted for the sake of [the Lord’s]!
The prophet dared to be like him while portraying him.
He fasted forty days as he [Jesus] was ready to do.
For this reason he went out, fasting, into a desolate place
to depict the desert where Christ was tested.26
Melchizedek is another example of a prophet who modeled the type of Jesus Christ. Melchizedek enjoyed an access to the mysteries of the Son27 and profited greatly from the hidden knowledge of God. How? According to Jacob of Sarug, Melchizedek leaped over generations, descended and gazed upon the Crucified One.28 The Crucified One enlightened Melchizedek and instructed him.29 Melchizedek did not actually see Jesus on the cross. However, he acted as if he had been an eye-witness to the actual crucifixion. Which are the deeds of Christ did Melchizedek model?
Gazing upon the Crucified One, Melchizedek models his priesthood upon the perfect priesthood of the Son. For Jacob of Sarug, Melchizedek is, in and of himself, a figure of captivating mystery. Scriptures keep this Canaanite’s birth and death30 a mystery and mention neither his beginning nor his end.31 Moreover, they state that he is a priest forever.32 His everlasting priesthood does not have a beginning or an end.33 It was not conferred on him by a priest, nor did he confer it on another.34 How does Melchizedek model his priesthood on that of the Son’s?
Except for the priesthood of Melchizedek, every other priesthood in the Old Testament is imperfect. This imperfection lies in the manner by which the priests of old worshiped. They immolated sacrificial animals to God, a gift outside of themselves.35 Abel, Noah the righteous, Abraham,36 Levi and his descendants, the great Aaron, the distinguished priest Eleazar, even Phineas, who kept the angel of death away from the Hebrews,37 and all other priests of old sacrificed animals and shed animal blood before God.38 In spite of the holiness of these priests,39 their “priesthood was imperfect, for it served shadows until his advent,”40 i.e., until the advent of the Son of God.41
Melchizedek, on the other hand, did not perform his priestly duties as other priests.42 He did not vest like them, for he was a king-priest.43 The way he worshiped was distinct. He did not imbrue his hands in the blood44 of sacrificial animals.45 He pleased the Father46 by offering him nothing other than his pure self47 and his spotless person.48 Through perfectness, Melchizedek brought his being to the Lord of Holiness.49 He stood before God with a pure heart, chaste thoughts50 and a pure conscience51 offering him the sacrifice of the self.52 Accordingly, he made himself a pure oblation, a burnt offering and ascended to God a savory scent that does not stink.53 Prayers and a pure mind are, in his eyes, more precious and exalted than sacrifices.54 Jacob imagined Melchizedek saying,
I shall not bring [animal] flesh to offer to the Lord,
because he certainly does not eat the sacrifice offered to him.
The sacrifice of animals will be an insult to the Lord.
[Therefore,] I shall purify myself and sacrifice my mind to God.55
Jacob of Sarug also penned,
Behold from [the time of] Abel56 till [the time of] Annas and Caiaphas57
every priest immolated oxen and sheep to God.
This is the rite of the old [days] that was celebrated.
Only the Crucified One showed us the perfect offering.
Behold from [the time of] our Lord forward it was manifested spiritually,
for the movements of the mind are dearer to him than sacrifices.
This priest [Melchizedek], whose account we are narrating today,
was guided by this rite that Christ manifested.58
What else, other than the priesthood of the Son, does Melchizedek model? He offers the perfect offering he learned from Christ. Jacob of Sarug focuses his audience’s attention on the fact that Melchizedek is the only priest in the Old Testament who offers bread and wine in lieu of animal flesh.59 This is in reference to Gn 14:18. After Abraham‘s victory over the four kings,60 Melchizedek brought out bread and wine.
Moses wisely called him Melchizedek and the king of Salem
for he is both the king of righteousness and of peace.
He brought out bread and wine to Abraham
that Abraham have a share in his spiritual mysteries.
He offered bread and wine in the holy of holies
to celebrate henceforth the mystery of the Church.
He did not offer oxen and sheep.
He performed his priestly duties with bread and wine all his life.
He celebrated the spiritual rites of the Church
for the blood of slaughtered animals are, in his eyes, worthless to be offered.61
The meaning of the bread and wine are concealed until the Lord reveals them on the cross. Jacob of Sarug saw in the bread and wine a clear indication of the Eucharistic offering that the Church celebrates at the altar of her Lord. Melchizedek was gratified with the perfect food of the Spirit daily.62 He realized that Abraham was worthy of receiving these mysteries. Since Abraham was also inflamed with the love of the Lord,63 Melchizedek took a portion of his offering to give to Abraham that the latter be joined to the former. Melchizedek carried bread and wine and brought out body and blood that Abraham, who was the only one worthy of this honor, partake of the mysteries of his Lord and be joined to this grace-filled service.
No one except Melchizedek celebrated this mystery,
until our Lord, who revealed them by his crucifixion.
Melchizedek alone was the “eye-witness” of these types
which he celebrated spiritually in the place of worship.
He did not have a companion with whom to perform his priestly duties.
He alone was made to shine for the sake of his worship.
No one introduced this spiritual rite
till the Crucified One except only Melchizedek.
He saw that Abraham, the just, was worthy of his fellowship.
Therefore, he took a portion of his offering and brought it to Abraham to join Abraham to himself.
He carried bread and wine and brought out body and blood
that the Father of the Nations [Abraham] be united to the mysteries of his Lord.
No one else in this generation was worthy
to be united to this grace-filled service.64
How did Melchizedek know to offer bread and wine? Jacob states, “Melchizedek saw the Son of God giving the world his Body and Blood and illustrated his image by the bread and wine he offered.”65 This is probably a reference to the water and blood gushing out of the side of Jesus on the cross.66 This conclusion could be sustained since Melchizedek, in the theological mind of Jacob of Sarug, gazed upon the Crucified One.
These examples illustrated the functions of the Eye of Prophecy. Through it, God’s prophets see the Son. They, in turn, reveal him in hidden prophecies recorded in the Old Testament. These prophecies are overtly revealed by Jesus Christ. The Eye of Prophecy is always directed toward the Son of God. Consequently, it allows the prophet to become an “eye-witness” to the deeds of the Trinity. Does Jacob of Sarug’s Eye of Prophecy not bring to mind the eye of Balaam? The book of Numbers states, “The Oracle of Balaam, son of Beor, the oracle of the man whose eye is true, the oracle of the man who hears what God says, and knows what the Most High knows, of one who sees what the Almighty sees, in rapture and with the eyes unveiled.”67
4. The Eye of Prophecy, God’s Gift
The Eye of Prophecy is God’s gift to his prophets. “Blessed is God, who gave his prophet the treasures and riches of prophecy,”68 penned Jacob of Sarug. Indeed, God grants his prophets the Eye of Prophecy as a gift. If they sin, however, he takes it away from them. And when he wills, he gives it back to them. At that time, the prophets recognize their sins and repent. Jacob of Sarug’s mimro (a verse homily) on King Uzziah and the prophet Isaiah provides a good example to illustrate how a prophet would lose his gift of prophecy. King Uzziah committed the grievous sin of burning incense to the Lord, a duty reserved only to priests.69 Azariah the priest confronted the king and reprimanded him. He even dared to expel the king from the Lord’s sanctuary.70 In contrast to Azariah,
the prophet Isaiah did neither rebuke the king
nor assist the priest in reprimanding him.
The prophet feared the crown, was terrified of the authority,
and did not rebuke the king for the committed iniquity.
He kept silent, and did not show the king that he acted wrongly.
This silence is a diminishing of prophecy.71
Isaiah was, consequently, punished. His punishment was to remain silent, i.e., he could no longer prophesy. God takes away from Isaiah the Eye of Prophecy, the gift of prophecy that God had granted him.
The priest was moved to rebuke the king.
Now since the prophet remained silent, they took away his prophecy.
Justice issued forth a sentence against Isaiah.
He judged him thus, “Unless he rebukes, he shall not prophesy!”
Since he was silent against Uzziah and did not rebuke him,
he shall also be silent from uttering the visions of prophecy.
Thenceforth he shall be neither a rebuker nor a prophet.
He shall be silent to be void of both.
The Judge ruled, “Since he abstained from rebuking,
he shall also be a stranger to the beauty of prophecy.”
Isaiah was void of the revelations of prophecy.
Uzziah also was a stranger to the kingdom.
The spirit of prophecy departed from Isaiah
and the authority to lead departed from Uzziah.
Instead of Isaiah, Hosea abided in prophecy.
Instead of Uzziah, Jotham governed the kingdom.
The Lord kept the son of Amos from prophesying
until the year of the death of Uzziah, the unclean king.72
Isaiah’s punishment lasted until the year of King Uzziah’s death when the Lord gives him anew the gift of prophecy. “After the death of Uzziah, the Lord willed to be reconciled with Isaiah and to return to him the revelations of his prophecy.”73 At that time, Isaiah recognizes the sin he committed against the Lord.74 What could this Eye of Prophecy be?
5. Jesus Christ, the Eye of Prophecy
The Eye of Prophecy is Jesus Christ! Therefore, Jesus Christ is both the vision seen by a prophet and the Eye of Prophecy through which a prophet sees. Moreover, Jesus Christ is the breath that gives life to the soul of prophecy. He is also the light who enlightens the prophet. He gives prophecy its meaning. Without him, prophecy is of no benefit.
The entire beauty of prophecy is found in our Lord.
All the types of truths are depicted in him.
Through him are issued forth all revelations from the house of the Father,
for he is the gate through which one enters to the Majesty.
He is the Eye of Prophecy that sees the mysteries.
Through him gazes the one who beholds the secrets.
He is the light of both visible and invisible,
for, without him, it is impossible to see anything.
He carries the Father’s riches to the entire world,
for he distributes all that is necessary to human beings.75
Prophecy has a soul and the Lord is its breath.
Our Lord is breath to the soul of prophecy.
Without his types, it would not be possible for it to live.
If he would not breathe into it, it would not be moved to act,
for prophecy has no knowledge except of what is his own.76
Furthermore,
The types of the Lord are the beauty of prophecy
Unless it has them [types of the Lord], it [prophecy] is not beautiful.
He provides it [prophecy] with power, light and the ability to act
so that it might clearly depict this types.
It derives its exquisite colors, that are not perceived, from him
to portray wisely his image in Scriptures.
The Lord is the living spirit of prophecy.
It is moved by him just as a body is sustained by a soul.
Elisha was emboldened by him and was victorious,
for he [Elisha] put him [the Lord] on throughout the path of the prophecy77
The Lord is light. A prophet like Elisha is enlightened by the Lord and acquires his knowledge from him. Being far from God means that a prophet would walk in darkness.
The Lord is Light. The ones who know him are enlightened by him.
The one who is away from God is in darkness.
The eye of the Lord’s servant is uncovered and filled with light.78
Furthermore, “The Son of God is the beauty of prophecy. Without him, there is neither prophecy nor revelations.”79
The Father reveals prophecies only through the Son.
The Son of God is the breath of prophecy.
If he were not, no revelations would be issued out from the Father.
Neither a body would be able to stand without a soul,
nor prophecy without the types of the Son of God.
The Father does not speak to a prophet except through his Son.
Only through him does he reveal to anyone.
What are the sun’s riches if not its light?
What is God’s mystery if not his Son?
By his power the types set out from the house of his Father to be revealed
for he is the mystery of all the types of prophecy.80
6. Conclusion
In the theological view of Jacob of Sarug, the Son of God, Jesus Christ, is the center of every prophecy. All prophecies point to him and he gives them their meaning. Through him, the deeds of the prophets and their words come to light. These prophecies do not predict his coming. Rather, they report what the Father reveals through the Son about the Son and his salvific deeds. If this were not so, all prophecies would be of no benefit. The prophets, in turn, report what they witness through the Eye of Prophecy. The Eye of Prophecy is Jesus himself! The Lord announces in the Book of Revelation, “I am the Alpha and the Omega, the first and the last, the beginning and the end.”81 He also announces through Jacob of Sarug, I am the olaph (ܐ) and the taw of prophecy (ܬ) – the first and last letters of the Syriac alphabet.
Bibliography
“Bedjan I” = Paul Bedjan, ed. Homiliae Selectae Mar-Jacobi Sarugensis. Vol. I, Paris, Leipzig: Harrassowitz, 1905.
“Bedjan II” = Paul Bedjan, ed. Homiliae Selectae Mar-Jacobi Sarugensis. Vol. II, Paris, Leipzig: Harrassowitz, 1906.
“Bedjan III” = Paul Bedjan, ed. Homiliae Selectae Mar-Jacobi Sarugensis. Vol. III, Paris, Leipzig: Harrassowitz, 1907.
“Bedjan IV” = Paul Bedjan, ed. Homiliae Selectae Mar-Jacobi Sarugensis. Vol. IV, Paris, Leipzig: Harrassowitz, 1908.
“Bedjan V” = Paul Bedjan, ed. Homiliae Selectae Mar-Jacobi Sarugensis. Vol. V, Paris, Leipzig: Harrassowitz, 1910.
1. Paul Bedjan, ed., Homiliae Selectae Mar-Jacobi Sarugensis, III (Paris, Leipzig: Harrassowitz, 1907), 285:13-286:20. ↩
2. Paul Bedjan, ed., Homiliae Selectae Mar-Jacobi Sarugensis, V (Paris, Leipzig: Harrassowitz, 1910), 396:3-16.↩
ܟܰܣܺܝ ܫܰܪܒܶܗ ܡܶܢ ܡܰܪ̈ܳܚܶܐ ܘܡܶܢ ܛܳܠܘܽܡ̈ܶܐ܃ ܘܡܶܢ ܬܰܪܥܺܝܬܳܐ ܕܪܳܚܡܳܐ ܕܬܰܣܓܶܐ ܦܬܰܟܪ̈ܶܐ ܒܰܐܪܥܳܐ܀
ܪܓܺܝܓ ܗ̱ܘܳܐ ܥܰܡܳܐ ܕܢܰܣܓܶܐ ܗ̱ܘܳܐ ܠܶܗ ܟܽܠ ܐܰܠܳܗܺܝ̈ܢ܃ ܘܡܶܛܽܠܗܳܢܳܐ ܕܚܰܕ ܗ̱ܘܽ ܡܳܪܝܳܐ ܫܡܰܥ ܒܰܢܒܺܝ̈ܶܐ܀
ܚܠܳܦܰܘܗ̱ܝ ܕܰܐܒܳܐ ܥܰܡܳܐ ܥܶܓܠܳܐ ܚܫܰܠ ܢܶܣܓܘܽܕ ܠܶܗ܃ ܘܕܰܚܙܳܐ ܐܰܒܳܐ ܟܰܣܝܶܗ ܠܰܒܪܳܐ ܡܶܢ ܝܗ̱̈ܘܽܕܳܝܶܐ܀
ܕܠܳܐ ܚܠܳܦܰܘܗ̱ܝ ܬܘܽܒ ܢܶܚܫܘܽܠ ܥܰܡܳܐ ܐ̱ܚܪܺܢܳܐ ܡܶܕܶܡ܃ ܘܢܺܐܡܰܪ ܕܰܒܪܳܐ ܐܺܝܬ ܠܶܗ ܠܥܶܓܠܳܐ ܐܰܝܟ ܕܰܐܠܳܗܳܐ܀
ܘܬܶܗܘܶܐ ܥܶܠܬܳܐ ܡܶܢ ܐܰܠܳܗܳܐ ܘܢܰܘܣܶܦ ܥܰܡܳܐ܃ ܦܬܰܟܪ̈ܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܥܰܠ ܐܰܠܳܗ̈ܶܐ ܕܣܰܓܺܝܺܐܝܢ ܠܶܗ܀
ܡܶܛܽܠܗܳܢܳܐ ܚܰܕ ܗ̱ܘܽ ܡܳܪܝܳܐ ܚܰܕ ܗ̱ܘܽ ܡܳܪܝܳܐ܃ ܩܥܰܘ ܠܶܗ ܢܒܺܝ̈ܶܐ ܘܠܳܐ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܶܫܡܰܥ ܐܶܢܘܽܢ܀
ܘܶܐܢ ܟܰܕ ܚܰܕ ܗ̱ܘܽ ܐܳܡܪܺܝܢ ܗ̱ܘܰܘ ܠܶܗ ܥܒܰܕ ܣܰܓܺܝ̈ܶܐܐ܃ ܘܶܐܠܘܽ ܓܠܰܘ ܠܶܗ ܬܠܺܝܬܳܝܘܽܬܳܐ ܟܡܳܐ ܥܳܒܶܕ ܗ̱ܘܳܐ܀
3. “Bedjan III,” 284:16-285:12.↩
ܗܳܝ ܫܽܘܫܶܦܳܐ ܕܒܰܐ̈ܦܰܝ ܡܘܽܫܶܐ ܗܳܢܰܘ ܐ̱ܪܳܙܳܗ܃ ܕܰܡܚܰܦܳܝܘ ܡܚܰܦ̈ܝܳܢ ܡܶܠܶܝ̈ܗ݀ ܕܰܢܒܺܝܘܽܬܳܐ܀
ܡܶܛܽܠ ܗܳܢܳܐ ܚܰܦܺܝ ܡܳܪܝܳܐ ܠܡܘܽܫܶܐ ܐܰܦܰܘ̈ܗ̱ܝ܃ ܕܢܶܗܘܶܐ ܛܘܽܦܣܳܐ ܠܰܢܒܺܝܘܽܬܳܐ ܕܰܡܚܰܦܰܝܬܳܐ ܗ̱ܝ܀
ܒܪܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܠܶܗ ܠܰܐܒܳܐ ܒܟܶܣܝܳܐ ܘܠܳܐ ܐ̱ܢܳܫ ܝܳܕܰܥ܃ ܘܰܒܥܳܐ ܕܢܶܓܠܶܐ ܫܰܪܒܶܗ ܐ̱ܪܳܙܳܢܳܐܺܝܬ܀
ܘܒܰܢܒܺܝܘܽܬܳܐ ܨܒܳܐ ܕܰܢܡܰܠܶܠ ܥܰܠ ܚܰܒܺܝܒܶܗ܃ ܘܚܰܦܶܝܗ ܠܡܘܽܫܶܐ ܕܢܶܗܘܶܐ ܨܰܠܡܳܐ ܠܰܢܒܺܝܘܽܬܳܐ܀
ܕܡܳܐ ܕܩܳܡ ܒܰܐܪܥܳܐ ܢܒܺܝܳܐ ܢܡܰܠܶܠ ܢܶܗܘܶܐ ܝܺܕܰܥ܃ ܕܰܡܚܰܦܳܝܘܽ ܡܚܰܦ̈ܝܳܢ ܡܶܠܰܘ̈ܗ̱ܝ ܡܶܢ ܫܳܡ̈ܘܽܥܶܐ܀
ܘܡܶܕܶܡ ܟܰܣܝܳܐ ܛܡܺܝܪ ܒܶܗ ܒܫܰܪܒܳܐ ܗܰܘ ܕܰܡܡܰܠܶܠ܃ ܘܰܒ̈ܢܰܝ ܐ̱ܪܳܙܳܐ ܒܳܥܝܳܐ ܡܶܠܬܶܗ ܘܟܶܢ ܡܶܫܬܰܡܥܳܐ܀
ܘܡܶܛܽܠ ܗܳܢܳܐ ܐ̱ܪܳܙ ܠܺܝ ܐ̱ܪܳܙ ܠܺܝ ܩܥܳܐ ܒܰܢܒܺܝܳܐ܃ ܕܢܶܪܓܰܫ ܥܳܠܡܳܐ ܕܐ̱ܪ̈ܳܙܶܐ ܐܺܝܬ ܠܳܗ݀ ܠܰܢܒܺܝܘܽܬܳܐ܀
ܘܡܚܰܦܳܝܘܽ ܡܚܰܦ̈ܝܳܢ ܡܶܠܶܝ̈ܗ݀ ܘܰܥܒܺܝܕܳܬܳܗ݀܃ ܘܰܒ̈ܦܶܠܳـܬܳܐ ܛܳܡܪܳܐ ܫܰܪ̈ܒܶܝܗ݀ ܕܠܳܐ ܢܶܬܝܰܕܥܘܽܢ܀
ܡ̈ܰܬܠܶܐ ܡܪ̈ܰܟܒܶܐ ܘܰܐܝܟ ܕܰܒܐ̱ܪܳܙܳܐ ܐܳܡܪܳܐ ܡܶܠܶܐ̈܃ ܕܠܳܐ ܓܰܠܝܳܐܺܝܬ ܢܶܪܓܰܫ ܥܳܠܡܳܐ ܒܒܰܪ ܐܰܠܳܗܳܐ܀
4. “Paul Bedjan, ed., Homiliae Selectae Mar-Jacobi Sarugensis, IV (Paris, Leipzig: Harrassowitz, 1908), 105:16-21.↩
ܡܚܰܦܰܝ ܡܘܽܫܶܐ ܒܗܳܝ ܫܘܽܫܦܳܐ ܡܰܠܝܰܬ ܐ̱ܪ̈ܳܙܶܐ܃ ܘܩܳܥܶܐ ܒܓܶܠܝܳܐ ܠܰܢܒܺܝܘܽܬܳܐ ܕܰܡܚܰܦܰܝܬܳܐ ܗ̱ܝ܀
ܘܟܽܠܗܘܽܢ ܡܶܠܶܐ̈ ܕܺܐܝܬ ܒܰܟܬܳܒܶܗ ܕܣܳܦܪܳܐ ܪܰܒܳܐ܃ ܬܚܶܝܬ ܬܰܚܦܺܝܬܳܐ ܣܺܝ̈ܡܳܢ ܟܽܠܗܶܝܢ ܐܰܝܟ ܣܺܝ̈ܡܳܬܳܐ܀
ܡܚܰܦ̈ܝܳܢ ܐܰܦܰܘ̈ܗ̱ܝ ܐܰܝܟ ܕܰܡܚܰܦܝܳܐ ܘܰܢܒܺܝܽܘܬܶܗ܃ ܘܶܐܠܳܐ ܡܳܪܰܢ ܠܳܐ ܓܠܳܐ ܐ̱ܪ̈ܳܙܶܐ ܕܰܡܚܰܦܶܝܢ ܗ̱ܘܰܘ܀
5. “Bedjan III,” 80:10.↩
ܘܥܰܠ ܩܳܡ ܗܰܘܢܳܐ ܒܗܰܘ ܒܶܝܬ ܓܰܙܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃
The mind entered and stood in the Treasury of Prophecy.
6. Ibid., 80:8-9.↩
ܩܪܺܝܬ ܒܐܘܽܪܳܝܬܳܐ ܣܺܝܡܰܬ ܣܶܦܪ̈ܶܐ ܘܰܚܙܺܝܬ ܬܰܡܳܢ܃ ܥܘܽܬܪ̈ܶܐ ܘܓܰܙܶܐ̈ ܘܡܰܪ̈ܓܳܢܝܳܬܳܐ ܝܰܩܺܝܪ̈ܳܬܳܐ܀
I read in the Pentateuch, the Treasury of Scriptures, and saw there
riches, treasures and valuable pearls.
7. Ibid., 175:10-11.↩
ܒܰܝܢܳܬ ܚ̈ܘܽܩܶܐ ܛܡܺܝܪ ܠܳܟ ܥܘܽܬܪܳܐ ܕܠܳܐ ܡܶܣܬܰܝܰܟ܃ ܕܟܽܠ ܚܰܟܺܝ̈ܶܡܐ ܡܶܢܶܗ ܣܳܒܠܺܝܢ ܘܰܐܝܟ ܕܺܐܝܬܰܘܗ̱ܝ ܗ̱ܘܽ܀
Between [scriptural] verses is buried for you an immeasurable treasure,
out of which the wise carry away and it remains as it was.
8. Ibid., 225:11.↩
ܐ̱ܪ̈ܳܙܰܝܟ ܐܰܕܺܝܩܘ ܐܰܝܟ ܙܰܗܪܝܪ̈ܶܐ ܩܰܛܺܝܢܳܐܺܝܬ܃ ܘܰܢܒܺܝܘܬܳܐ ܒܕܶܡ̈ܘܳܢ ܕܶܡܘܶܢ ܐܶܣܬܰܟܰܠܬܳܟ܀
Your mysteries appear sharply like bright lights
and prophecy perceived you through different types.
9. Ibid., 208:10-11.↩
ܚܘܽܪ ܒܰܟܬܳܒܳܐ ܘܗܳܐ ܡܶܫܟܰܚ ܐܰܢ̱ܬ ܐܘܽܪܚܶܗ ܬܰܡܳܢ܃ ܕܠܳܐ ܐܺܝܬ ܣܶܪܛܳܐ ܕܠܳܐ ܥܠܰܘܗ̱ܝ ܡܰܟܪܶܙ ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ܀
Look in the Book and, behold you shall find his [Jesus’] way there,
for there is no line in Scriptures that does not proclaim him [Jesus].
10. Ibid., 208:16-17.↩
ܠܳܐ ܐܺܝܬ ܕܰܦܳܐ ܕܠܳܐ ܥܠܰܘܗ̱ܝ ܩܳܐܶܡ ܨܰܠܡܶܗ ܕܰܒܪܳܐ܃ ܘܠܳܐ ܩܶܪܝܳܢܳܐ ܕܠܳܐ ܒܶܗ ܡܡܰܠܶܠ ܢܰܗܺܝܪܳܐܝܬ܀
There is no page [of Scriptures] on which the image of the Son does not exist
and no reading that does not speak about him.
11. Ibid., 243:20-244:2.↩
ܠܳܐ ܢܰܗܺܝܪܳܐ ܫܡܰܝܳܐ ܒܣܰܗܪܳܐ ܕܰܡܗܰܠܶܟ ܒܳܗ݀܃ ܐܰܝܟ ܕܐܘܽܪܳܝܬܳܐ ܨܳܡܚܳܐ ܒܫܰܪܒܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ܀
ܠܳܐ ܗܕܺܝܪ ܫܶܡܫܳܐ ܡܶܢ ܙܰܠܺܝ̈ܩܶܐ ܕܰܟܪܺܝܟܺܝܢ ܠܶܗ܃ ܐܰܝܟ ܕܰܟܬܳܒܶܗ ܕܰܐܒܳܐ ܡܚܰܘܶܐ ܫܘܽܦܪܶܗ ܕܰܒܪܳܐ܀
The sky is not lit by the moon, that orbits in it,
like the Torah shines with the news of the Son of God.
The sun is not adorned by rays surrounding it,
as the Book of the Father manifesting the beauty of the Son.
12. Paul Bedjan, ed., Homiliae Selectae Mar-Jacobi Sarugensis, II (Paris, Leipzig: Harrassowitz, 1906), 197:10.↩
ܡܶܠܝܰܬ ܚܰܝ̈ܶܐ ܡܰܪܓܳܢܺܝܬܳܐ ܗ̱ܝ ܠܰܕܪܳܚܶܡ ܠܳܗ݀ ܃
It is a life-filled pearl to those who love it.
13. Ibid., 197:4.↩
ܟܽܠܗܶܝܢ ܡ̈ܶܠܶܐ ܕܐܺܝܬ ܒܰܟ̈ܬܳܒܶܐ ܢܘܽܗܪܳܐ ܡܰܠܝܳܢ܃
Every word in Scriptures is filled with light.
14. “Bedjan III,” 243:18-244:8.↩
ܠܳܐ ܗܳܟܰܢܳܐ ܫܟܺܝܚܺܝܢ ܡܰܝ̈ܳܐ ܒܝܰܡܳܐ ܪܰܒܳܐ܃ ܐܰܟܡܳܐ ܕܰܡܠܶܐ ܟܬܳܒܶܗ ܕܡܘܽܫܶܐ ܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ܀
ܠܳܐ ܢܰܗܺܝܪܳܐ ܫܡܰܝܳܐ ܒܣܰܗܪܳܐ ܕܡܗܰܠܶܟ ܒܳܗ݀܃ ܐܰܝܟ ܕܽܐܘܪܳܝܬܳܐ ܨܳܡܚܳܐ ܒܫܰܪܒܶܗ ܕܒܰܪ ܐܠܳܗܳܐ܀
ܠܳܐ ܗܕܺܝܪ ܫܶܡܫܳܐ ܡܶܢ ܙܰܠܺܝ̈ܩܶܐ ܕܰܟܪܺܝܺܟܺܝܢ ܠܶܗ܃ ܐܰܝܟ ܕܰܟܬܳܒܶܗ ܕܰܐܒܳܐ ܡܚܰܘܶܐ ܫܘܽܦܪܶܗ ܕܰܒܪܳܐ܀
ܠܳܐ ܩܰܪܺܝܒܬܳܐ ܚܰܡܺܝܡܘܬܳܐ ܨܶܝܕ ܓܰܘܙܰܠܬܳܐ܃ ܐܰܝܟ ܕܰܨܠܺܝܒܳܐ ܨܺܝܪ ܒܰܟ̈ܬܳܒܶܐ ܢܰܗܺܝܪܳܐܺܝܬ܀
ܒܡܳܪܰܢ ܡܰܠܶܠܘ ܟܽܠ ܕܐܶܬܢܰܒܺܝܘ ܥܰܠ ܟܰܣ̈ܝܳܬܳܐ܃ ܘܶܐܠܘܬܳܐ ܗܘܽ ܒܛܶܠܘ ܓܶܠܝܳܢ̈ܶܐ ܕܫܰܪܺܝܪ̈ܳܬܳܐ܀
ܗܘܰܘ ܠܶܗ ܟ̈ܬܳܒܶܐ ܐܰܝܟ ܗܰܕܳܡ̈ܶܐ ܘܗܘܽ ܠܗܘܽܢ ܢܰܦܫܳܐ܃ ܘܒܶܗ ܡܶܬܬܙܺܝܥܺܝܢ ܕܶܢܡܰܠܠܘܽܢܳܝܗ̱ܝ ܥܰܬܝܪܳܐܺܝܬ܀
15. Ibid., 285:1.↩
ܘܒܰܢܒܺܝܘܽܬܳܐ ܨܒܳܐ ܕܰܢܡܰܠܶܠ ܥܰܠ ܚܰܒܺܝܒܶܗ܃
The Father chose to speak about his Son through prophecies.
16. On the Holy Ones having access to hidden things according to Jacob of Sarug, see “Bedjan IV,” 333-349.↩
17. “Bedjan III,” 16:7.↩
ܘܚܰܕ ܡܶܢܗܘܽܢ ܐܰܝܟ ܡܰܘܗܰܒܬܳܐ ܕܶܐܬܝܰܗܒܰܬ ܠܶܗ܃
And each one according to the talent given to him
18. Ibid., 14:12-18:3.↩
19. Ibid., 225:11-12.↩
ܐ̱ܪ̈ܳܙܰܝܟ ܐܰܕܺܝܩܘ ܐܰܝܟ ܙܰܗܪܺܝܪ̈ܶܐ ܩܰܛܺܝܢܳܐܺܝܬ܃ ܘܰܢܒܺܝܘܽܬܳܐ ܒܕܶܡ̈ܘܳܢ ܕܶܡ̈ܘܳܢ ܐܶܣܬܰܟܰܠܬܳܟ܀
Your mysteries appear sharply like bright lights
and prophecy perceived you through different types.
20. “Bedjan V,” 399:1-401:2.↩
ܢܒܺܝܘܽܬܳܐ ܓܶܝܪ ܝܳܕܥܳܐ ܗ̱ܘܳܬ ܠܶܗ ܠܗܳܢܳܐ ܐ̱ܪܳܙܳܐ܃ ܘܰܪܓܺܝܫܳܐ ܗ̱ܘܳܬ ܕܺܐܝܬ ܠܶܗ ܒܟܶܣܝܳܐ ܒܪܳܐ ܠܰܐܠܳܗܳܐ܀
ܠܰܒ̈ܢܰܝ ܒܰܝܬܶܗ ܘܰܠܩܰܪ̈ܺܝܒܶܐ ܕܰܐܠܳܗܘܽܬܶܗ܃ ܓܠܳܐ ܗ̱ܘܳܐ ܐܰܒܳܐ ܡܶܛܽܠ ܝܰܠـܕܶܗ ܒܰܢܒܺܝܘܽܬܳܐ܀
ܐܳܦ ܐܶܡܰܪ ܗ̱ܘܳܐ ܕܐ̱ܪܳܙܳܐ ܐܺܝܬ ܠܺܝ ܠܺܝ ܘܠܰܒ̈ܢܰܝ ܒܰܝܬܝ܃ ܕܫܳܘܶܝܢ ܗ̱ܘܰܘ ܠܶܗ ܢܶܓܠܶܐ ܗ̱ܘܳܐ ܠܗܘܽܢ ܥܰܠ ܚܰܒܺܝܒܶܗ܀
ܒܥܰܝܢܳܐ ܟܣܺܝܬܳܐ ܕܰܢܒܺܝܘܽܬܳܐ ܕܡܳܝܫܳܐ ܓܰܙܰܘ̈ܗ̱ܝ܃ ܚܳܙܶܝܢ ܗ̱ܘܰܘ ܠܶܗ ܢܒܺܝ̈ܶܐ ܕܪܘܽܚܳܐ ܠܒܰܪ ܐܰܠܳܗܳܐ܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܡܘܽܫܶܐ ܕܰܫܪܶܐ ܒܣܰܢܝܳܐ ܨܶܝܕ ܝܳܠܘܽܕܶܗ܃ ܘܰܐܦܺܝܣ ܠܰܐܒܳܐ ܢܫܰܕܪܶܗ ܠܡܶܨܪܶܝܢ ܥܰܠ ܦܘܽܪܩܳܢܳܐ܀
ܚܙܳܝܗ̱ܝ ܕܳܢܺܝܐܶܝܠ ܕܰܫܩܺܝ̈ܠܳܢ ܠܶܗ ܥܢܳܢ̈ܶܐ ܘܳܐܬܶܐ܃ ܐܰܝܟ ܒܰܪ ܐ̱ܢܳܫܺܝ̈ܢ ܢܶܫܪܶܐ ܬܳܓܳܐ ܕܫܰܠܺܝ̈ܛܳܢܶܐ܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܝܰܘܢܳܢ ܕܢܳܚܶܬ ܢܶܗܘܶܐ ܒܠܶܒܳܗ݀ ܕܰܐܪܥܳܐ܃ ܘܰܥܡܰܕ ܘܰܢܚܶܬ ܢܰܬܩܶܢ ܐܘܽܪܚܳܐ ܠܡܳܪܝܳܐ ܡܳܪܶܗ܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܢܒܺܝܳܐ ܕܰܪܟܺܝܒ ܥܺܝܠܳܐ ܒܰܪ ܐܰܬܳܢܳܐ܃ ܘܰܪܗܶܛ ܣܰܒܪܳܗ݀ ܠܒܰܪ̱ܬ ܥܶܒܪܳܝܶܐ ܕܳܐܬܶܐ ܡܰܠܟܳܗ݀܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܙܟܰܪܝܳܐ ܒܰܕܡܘܽܬ ܓܰܒܪܳܐ ܘܰܫܡܶܗ ܕܶܢܚܳܐ܃ ܘܰܐܝܬܺܝ ܠܥܳܠܡܳܐ ܨܰܠܡܶܗ ܕܢܶܕܰܥ ܡܳܐ ܕܕܳܢܰܚ ܒܶܗ܀
ܚܙܳܝܗ̱ܝ ܚܰܙܩܺܝܐܶܝܠ ܥܰܠ ܡܰܪܟܰܒܬܳܐ ܐܰܝܟ ܒܶܪܢܳܫܳܐ܃ ܘܡܶܢ ܒܶܝܬ ܓܶܦ̈ܶܐ ܫܩܰܠ ܕܶܡ̈ܘܳܬܶܗ ܕܢܰܝܬܶܐ ܠܰܐܪܥܳܐ܀
ܕܰܘܺܝܕ ܡܰܠܟܳܐ ܚܙܳܐ ܗ̱ܘܳܐ ܒܰܛܢܶܗ ܕܠܳܐ ܙܘܽܘܳܓܳܐ܃ ܘܨܳܪܶܗ ܒܥܶܣܒܳܐ ܕܰܕܠܳܐ ܙܰܪܥܳܐ ܫܘܰܚ ܡܶܢ ܐܰܪܥܳܐ܀
ܐܰܪܓܶܫ ܐܺܝܘܽܒ ܕܺܐܝܬ ܦܳܪܘܽܩܳܐ ܠܟܽܠ ܕܶܐܬܢܰܣܺܝ܃ ܘܡܶܬܓܠܶܐ ܒܣܰܘܦܳܐ ܘܰܒܓܶܠܝܳܢܶܗ ܠܰܐܪܥܳܐ ܦܳܪܶܩ܀
ܚܙܳܝܗ̱ܝ ܒܰܪ ܐܺܫܰܝ ܟܰܕ ܡܶܬܒ̈ܰܙܥܳܢ ܐܺܝܕܰܘܗ̱ܝ ܘܪ̈ܶܓܠܰܘܗ̤ܝ܃ ܘܰܕܝܳܗܒܺܝܢ ܠܶܗ ܡܪܳܪ̈ܶܐ ܘܚܰܠܳܐ ܒܥܶܕܳܢ ܨܰܗܝܶܗ܀
ܚܙܳܐ ܗ̱ܘܳܐ ܝܰܥܩܘܽܒ ܙܩܺܝܦܶܗ ܒܡܰܝ̈ܳܐ ܕܡܰܥܡܘܽܕܺܝܬܳܐ܃ ܘܨܳܪ ܠܶܗ ܨܰܠܡܳܐ ܘܣܳܡܶܗ ܒܪ̈ܳܗܛܶܐ ܒܙܶܩ̈ܬܶܐ ܕܰܩܒܰܥ܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܐܺܝܣܚܳܩ ܒܕܶܟܪܳܐ ܕܺܝܠܺܝܕ ܕܠܳܐ ܙܘܽܘܳܓܳܐ܃ ܘܫܳܪܶܐ ܦܟܳܪ̈ܰܘܗ̱ܝ ܘܰܡܦܰܨܶܐ ܠܶܗ ܡܶܢ ܣܰܟܺܝܢܳܐ܀
ܚܙܳܝܗ̱ܝ ܐܰܒܪܳܗܳܡ ܒܕܶܟܪܳܐ ܕܰܐܣܶܩ ܥܰܠ ܪܺܫ ܛܘܽܪܳܐ܃ ܘܚܰܕܺܝ ܗ̱ܘܳܐ ܒܶܗ ܕܰܡܣܰܘܰܚ ܗ̱ܘܳܐ ܕܢܶܚܙܶܐ ܝܰܘܡܶܗ܀
ܚܙܳܝܗ̱ܝ ܡܰܠܟܺܝܙܕܶܩ ܕܦܰܓܪܶܗ ܘܰܕܡܶܗ ܠܥܳܠܡܳܐ ܝܳܗܶܒ܃ ܘܨܳܪ ܠܶܗ ܨܰܠܡܳܐ ܒܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܕܰܡܩܰܪܶܒ ܗ̱ܘܳܐ܀
ܢܘܽܚ ܙܰܕܺܝܩܳܐ ܚܰܡܶܫܡܳܐܐ ܫܢܺܝ̈ܢ ܡܶܛܽܠܳܬܶܗ܃ ܐܰܣܓܺܝ ܝܰܩܪܳܗ݀ ܠܰܒܬܘܽܠܘܽܬܳܐ ܕܡܶܢܳܗ݀ ܕܳܢܰܚ܀
ܚܙܳܝܗ̱ܝ ܗ̱ܘܳܐ ܗܳܒܶܝܠ ܕܳܐܬܶܐ ܕܢܶܗܘܶܐ ܒܥܳܠܡܳܐ ܕܶܒܚܳܐ܃ ܘܰܕܡܳܐ ܕܨܰܘܪܶܗ ܙܠܰܚ ܠܶܗ ܒܐܘܽܪܚܳܐ ܕܢܶܬܝܰܩܰܪ ܗܘܽ܀
ܫܝܬ ܫܰܦܺܝܪܳܐ ܨܘܽܪܬܳܐ ܕܫܘܽܦܪܶܗ ܐܰܝܬܺܝ ܠܰܐܪܥܳܐ܃ ܘܰܐܠܦܶܗ ܠܥܳܠܡܳܐ ܕܰܒܪܳܐ ܠܰܐܒܘܽܗ̱ܝ ܕܳܡܶܐ ܟܽܠܶܗ܀
ܓܒܺܝܠܬܶܗ ܕܳܐܕܳܡ ܒܰܒܪܳܐ ܪܫܺܝܡܳܐ ܦܰܓܪܳܢܳܐܺܝܬ܃ ܘܗܘܽ ܝܰܗ̱ܒ ܨܰܠܡܶܗ ܠܥܰܦܪܳܐ ܕܢܺܐܪܰܒ ܡܶܛܽܠܳܬܶܗ܀
ܒܨܽܘܪܬܳܐ ܕܰܒܪܶܗ ܝܺـܕܰܥ ܐܶܢܘܽܢ ܘܰܪܫܰܡ ܐܶܢܘܽܢ܃ ܠܰܕܒܶܝܬ ܐܳܕܳܡ ܟܰܕ ܒܳܪܶܐ ܠܗܘܽܢ ܪܘܽܚܳܢܳܐܺܝܬ܀
21. “Bedjan III,” 98:10-11.↩
ܗܘܽ ܚܳܪ ܘܰܚܙܳܐ ܒܥܰܝܢܳܐ ܪܳܡܬܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܟܰܕ ܡܶܬܒܰܪܝܳܐ ܒܪܺܝܬܳܐ ܘܩܳܝܡܳܐ ܡܶܢ ܠܳܐ ܡܶܕܶܡ܀
22. “Bedjan II,” 198:19-20.↩
ܚܙܳܝܗ̱ܝ ܠܰܡܫܺܝܚܳܐ ܒܥܰܝܢܳܐ ܫܦܺܝܬܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܕܰܗܘܳܐ ܟܘܽܡܪܳܐ ܘܒܰܕܡܳܐ ܕܢܰܦܫܶܗ ܡܚܰܣܶܐ ܠܰܐܪܥܳܐ܀
23. “Bedjan III,” 288:7-8.↩
ܒܥܰܝܢܳܐ ܪܰܒܬܳܐ ܕܰܢܒܺܝܘܽܬܳܐ ܚܙܳܐ ܠܰܡܫܺܝܚܳܐ܃ ܕܰܐܝܟܰܢ ܗܳܘܶܐ ܚܰܕ ܗܘܽ ܘܥܺܕ̱ܬܶܗ ܡܶܢ ܓܰܘ ܡܰܝ̈ܳܐ܀
24. “Bedjan IV,” 273:10.↩
ܘܢܶܚܙܶܐ ܒܥܰܝܢܳܐ ܕܰܢܒܺܝܘܽܬܳܐ ܟܽܠ ܟܰܣ̈ܝܳܬܳܐ܀
And he saw with the Eye of Prophecy all that is concealed
25. Ibid., 141:13-14.↩
ܠܰܘ ܗܘܽ ܡܳܪܰܢ ܒܳܬܰܪ ܥܶܩܒܳܐ ܪܕܳܐ ܕܰܢܒܺܝܰܘ̈ܗ̱ܝ܃ ܗܶܢܘܽܢ ܚܳܪܘ ܒܶܗ ܘܨܳܪܘ ܕܶܡ̈ܘܳܬܶܗ ܒܣܘܽܥܪ̈ܳܢܰܝܗܘܽܢ܀
26. Ibid., 141:3-22.↩
ܠܘܽܩܒܰܠ ܛܘܽܪܶܗ ܕܡܳܪܝܳܐ ܠܚܘܽܪܺܝܒ ܣܳܡ ܗ̱ܘܳܐ ܐܰܦܰܘ̈ܗ̱ܝ܃ ܘܗܳܠܶܝܢ ܐܰܪܒܥܺܝܢ ܨܳܡ ܗ̱ܘܳܐ ܡܘܽܫܶܐ ܕܢܶܡܛܶܐ ܠܰܐܬܪܶܗ܀
ܛܶܠܳܢܺܝܬܳܐ ܕܨܰܘܡܶܗ ܕܡܳܪܰܢ ܫܶܟܢܰܬ ܥܠܰܘܗ̱ܝ܃ ܘܥܰܠ ܗܳܝ ܐܰܪܒܥܺܝܢ ܡܶܬܥܰܫܰܢ ܗ̱ܘܳܐ ܕܠܳܐ ܡܶܐܟܘܽܠܬܳܐ܀
ܡܰܕܒܪܳܐ ܒܡܰܕܒܪܳܐ ܐܶܬܦܰܚܰܡ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܢܳܐܺܝܬ܃ ܘܨܰܘܡܳܐ ܒܨܰܘܡܳܐ ܘܟܽܠܶܗ ܒܬܘܽܠܳܐ ܒܺܝܚܺܝܕܳܝܳܐ܀
ܘܥܰܠܘ ܩܳܡܘ ܝܰܘ̈ܡܶܐ ܚܠܳܦ ܝܰܘ̈ܡܳܬܳܐ ܢܨܘܽܪܘܽܢ ܐܶܢܘܽܢ ܗܰܘ ܡܶܢܝܳܢܳܐ ܠܗܰܘ ܚܘܽܫܒܳܢܳܐ ܕܰܡܛܰܝܰܒ ܗ̱ܘܳܐ܀
ܠܗܳܠܶܝܢ ܐܰܪܒܥܺܝܢ ܕܰܒܪܳܐ ܢܳܚ ܟܰܕ ܪܳܕܶܐ ܗ̱ܘܳܐ܃ ܕܳܐܦ ܗܘܽ ܡܘܽܫܶܐ ܠܗܘܽܢ ܪܳܫܶܡ ܗ̱ܘܳܐ ܟܰܕ ܨܳܐܶܡ ܗ̱ܘܳܐ܀
ܠܰܘ ܗܘܽ ܡܳܪܰܢ ܒܳܬܰܪ ܥܶܩܒܳܐ ܪܕܳܐ ܕܰܢܒܺܝܰܘ̈ܗ̱ܝ܃ ܗܶܢܘܽܢ ܚܳܪܘ ܒܶܗ ܘܨܳܪܘ ܕܶܡ̈ܘܳܬܶܗ ܒܣܘܽܥܪ̈ܳܢܰܝܗܘܽܢ܀
ܒܳܬܪܶܗ ܕܺܝܠܶܗ ܗܰܠܶܟܘ ܗܶܢܘܽܢ ܘܥܰܠ ܕܰܚܙܰܐܘܗ̱ܝ܃ ܕܰܡܛܰܝܰܒ ܗ̱ܘܳܐ ܕܢܶܠܒܘܽܟ ܨܰܘܡܳܐ ܨܳܡܘ ܐܳܦ ܗܶܢܘܽܢ܀
ܨܳܡ ܓܶܝܪ ܡܳܪܰܢ ܠܰܘ ܕܰܢܡܰܪܶܐ ܒܗܰܘ ܛܰܢܳܢܳܐ܃ ܐܶܠܳܐ ܡܶܛܽܠ ܨܰܘܡܶܗ ܕܺܝܠܶܗ ܨܳܡ ܐܺܠܺܝܳܐ܀
ܢܒܺܝܳܐ ܐܰܚܨܶܦ ܢܶܬܕܰܡܶܐ ܠܶܗ ܟܰܕ ܨܳܐܰܪ ܠܶܗ܃ ܘܨܳܡ ܗ̱ܘܳܐ ܐܰܪܒܥܺܝܢ ܐܰܝܟ ܗܳܝ ܕܳܐܦ ܗܘܽ ܥܬܺܝܕ ܗ̱ܘܳܐ ܢܶܥܒܶܕ܀
ܘܡܶܛܽܠ ܗܳܕܶܐ ܠܚܘܽܪܒܳܐ ܢܦܰܩ ܗ̱ܘܳܐ ܟܰܕ ܨܳܐܶܡ ܗ̱ܘܳܐ܃ ܕܰܠܡܰܕܒܪܳܐ ܗܰܘ ܕܶܐܬܢܰܣܺܝ ܒܶܗ ܡܫܺܝܚܳܐ ܢܶܪܫܘܽܡ܀
27. “Bedjan V,” 157:6.↩
ܒܐ̱ܪ̈ܳܙܰܘܗ̱ܝ ܕܰܒܪܳܐ ܡܶܬܓܰܐܶܐ ܗ̱ܘܳܐ ܪܘܽܚܳܢܳܐܺܝܬ܀
He [Melchizedek] rejoiced spiritually in the mysteries of the Son.
28. Ibid., 160:1-4.↩
ܦܣܰܥ ܥܰܠ ܕܳܪ̈ܶܐ ܘܰܢܚܶܬ ܚܳܐܰܪ ܒܰܙܩܺܝܦܘܽܬܳܐ܃ ܕܰܠܟܘܽܡܪܽܘܬܶܗ ܒܳܗ݀ ܢܶܪܫܘܽܡ ܗ̱ܘܳܐ ܐ̱ܪܳܙܳܢܳܐܺܝܬ܀
ܐܰܪܦܺܝ ܠܒܳܬܪܶܗ ܢܘܽܚ ܘܰܐܒܪܳܗܳܡ ܕܰܫ̈ܡܳܗܳܬܳܐ܃ ܘܰܒܕܶܒܚܰܝ̈ܗܘܽܢ ܠܳܐ ܕܰܡܺܝ ܗ̱ܘܳܐ ܘܰܓܒܰܝ̈ܳܐ ܗ̱ܘܰܘ܀
He [Melchizedek] leapt over generations, descended and gazed upon the crucifixion
to depict spiritually his [Jesus’] priesthood.
He left behind him the renowned Noah and Abraham
and did not imitate their sacrifices although they [Noah and Abraham] were chosen.
29. Ibid., 159:21-22.↩
ܠܳܐ ܚܙܳܐ ܙܩܺܝܦܳܐ ܘܰܐܝܟ ܗܰܘ ܕܰܚܙܳܝܗ̱ܝ ܐܶܬܢܰܗܰܪ ܗ̱ܘܳܐ܃ ܘܰܒܝܘܽܠܦܳܢܳܐ ܚܰܕܬܳܐ ܕܡܳܪܰܢ ܐܶܬܢܰܦܰܩ ܗ̱ܘܳܐ܀
He did not see the Crucified One. He was enlightened as if he had seen him,
and he was instructed by the new teaching of our Lord.
30. Ibid., 161:9-12.↩
ܠܳܐ ܠܰܡ ܐܰܒܘܽܗܝ ܐܳܦܠܳܐ ܐܶܡܶܗ ܟܬܰܒ ܢܳܡܘܽܣܳܐ܃ ܘܒܝܘܽܒܳܠܳܐ ܠܰܝܬܰܘܗ̱ܝ ܓܶܢܣܶܗ ܕܡܰܢܘܽ ܝܰܠܕܶܗ܀
ܠܳܐ ܪܺܫܺܝܬܳܐ ܕܝܰܘ̈ܡܰܘܗ̱ܝ ܓܰܠܝܳܐ ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ܃ ܐܳܦܠܳܐ ܓܡܘܽܪܝܳܐ ܕܰܫ̈ܢܰܘܗ̱ܝ ܝܕܺܝܥ ܒܰܟ̈ܬܳܒܳܬܳܐ܀
The Law did not write about his [Melchizedek’s] father or mother,
and there is no genealogy [that lists] who his father was.
[Scriptural] readings do not reveal the beginning of his days,
nor are the end of his years known in Scriptures.
Ibid., 162:3-4.
ܚܰܦܺܝ ܟܬܳܒܳܐ ܝܰܠـܕܶܗ ܘܡܰܘܬܶܗ ܡܛܽܠ ܦܘܽܪܣܳܐ܃ ܕܠܳܐ ܢܶܥܒܶܕ ܠܶܗ ܠܳܐ ܫܘܽܪܳܝܳܐ ܘܠܳܐ ܫܘܽܠܳܡܳܐ܀
The Book [i.e., the Bible] hid his [Melchizedek’s] birth and death for a reason
to establish for him neither a beginning nor an end.
31. Ibid., 161:5-6.↩
ܠܳܐ ܣܳܡ ܗ̱ܘܳܐ ܠܶܗ ܠܳܐ ܫܘܽܪܳܝܳܐ ܘܠܳܐ ܫܘܽܠܳܡܳܐ܃ ܕܬܶܗܘܶܐ ܕܡܘܽܬܶܗ ܠܥܶܠ ܡܶܢ ܣܳܟܳܐ ܐܰܝܟ ܕܰܡܫܺܝܚܳܐ܀
Neither a beginning nor an end were set for him [Melchizedek]
that his likeness be transcendent like Christ.
32. Ibid., 162:5-6.↩
ܐܰܝܟ ܠܺܐܝܩܳܪܳܐ ܓܢܰܙ ܬܰܫܥܺܝܬܶܗ ܡܶܢ ܫܳܡ̈ܘܽܥܶܐ܃ ܕܢܶܗܘܶܐ ܡܫܰܡܰܗ ܟܘܽܡܪܳܐ ܠܥܳܠܰܡ ܒܶܝܬ ܩܶܪ̈ܝܳܢܶܐ܀
His [Melchizedek’s] account was hidden from the hearers as an honor
that he be called a priest forever in the scriptural readings.
33. Ibid., 155:20.↩
ܕܰܠܟܘܽܡܪܘܽܬܶܗ ܠܳܐ ܫܘܽܪܝܳܐ ܘܠܳܐ ܫܘܽܠܳܡܳܐ܀
No beginning or end to his priesthood
Ibid., 161:14.
ܕܳܐܦ ܟܘܽܡܪܽܘܬܶܗ ܠܥܳܠܰܡ ܩܳܝܡܳܐ ܕܠܳܐ ܫܘܽܚܠܳܦܳܐ܀
His priesthood remains forever without change
34. Ibid., 155:21-22.↩
ܠܰܘ ܡܶܢ ܟܘܽܡܳܪܳܐ ܐ̱ܚܪܺܝܢܳܐ ܩܰܒܶܠ ܢܶܗܘܶܐ ܟܘܽܡܪܳܐ܃ ܐܳܦܠܳܐ ܠܟܳܗܢܳܐ ܐ̱ܚܪܺܝܢܳܐ ܐܰܫܠܶܡ ܪܺܫܳܢܘܽܬܶܗ܀
He [Melchizedek] did not accept to become a priest from another
and did not surrender his power to another priest.
35. “Bedjan II,” 201:5-6.↩
ܚܙܳܐ ܗ̱ܘܳܐ ܠܟܽܠܗܘܽܢ ܕܒܰܕܠܳܐ ܕܺܝܠܗܘܽܢ ܘܰܠܒܰܪ ܡܶܢܗܘܽܢ܃ ܡܰܝܬܶܝܢ ܕܶܒ̈ܚܶܐ ܠܐܰܠܳܗܘܽܬܳܐ ܠܰܡܩܰܪܳܒܘܽ܀
He [David] saw that all of them [priests]
brought sacrifices, that do not belong to them and are outside of them, to offer to the Godhead.
36. “Bedjan V,” 156:11-14.↩
ܩܰܪܶܒ ܗܳܒܺܝܠ ܒܘܽܟܪ̈ܶܐ ܕܥܳܢ̈ܶܐ ܘܫܰܡܺܝܢܰܝܗܘܽܢ܃ ܘܢܘܽܚ ܙܰܕܺܝܩܳܐ ܢܟܰܣ ܚܰܝ̈ܘܳܬܳܐ ܒܕܶܒ̈ܚܶܐ ܕܰܥܒܰܕ܀
ܐܰܒܪܳܗܳܡ ܬܘܽܒ ܬܰܘܪܳܐ ܬܘܽܠܬܳܐ ܘܥܶܙܳܐ ܬܘܽܠܬܳܐ܃ ܐܳܦ ܫܘܽܦܢܺܝ̈ܢܶܐ ܥܰܡ ܒܰܪ ܝܰܘܢܳܐ ܕܒܰܚ ܠܰܐܠܳܗܳܐ܀
Abel offered the firstlings of sheep and their fats.
The righteous Noah slew animals through the sacrifices he performed.
Also Abraham sacrificed to God a three-year old bull, a three-year old goat
along with turtledoves and young doves.
37. “Bedjan II,” 200:5-20.↩
ܗܘܳܐ ܬܘܽܒ ܟܘܽܡܪܳܐ ܢܘܽܚ ܙܰܕܺܝܩܳܐ ܒܙܰܒܢܳܐ ܕܰܡܛܳܝܗ̱ܝ܃ ܘܰܐܣܶܩ ܕܶܒ̈ܚܶܐ ܡܶܢ ܚܰܝ̈ܘܳܬܳܐ ܩܕܳܡ ܪܒܘܽܬܶܗ܀
ܘܰܟܬܺܝܒ ܕܰܐܪܺܝܚ ܘܶܐܬܬܢܺܝܚ ܡܳܪܝܳܐ ܒܗܰܘ ܩܘܽܪܒܳܢܳܐ܃ ܘܠܳܐ ܨܒܳܐ ܕܰܘܺܝܕ ܢܶܩܪܺܝܘܗ̱ܝ ܠܰܒܪܳܐ ܟܘܽܡܪܳܐ ܐܰܝܟ ܢܘܽܚ܀
ܟܳܗܢܳܐ ܕܡܰܝܬܶܐ ܕܶܒ̈ܚܶܐ ܠܡܳܪܝܳܐ ܡܶܢܶܗ ܘܰܠܒܰܪ܃ ܠܳܐ ܨܺܝܪܳܐ ܒܶܗ ܗܳܝ ܟܘܽܡܪܘܽܬܳܐ ܕܒܰܪ ܐܰܠܳܗܳܐ܀
ܘܡܶܛܽܠ ܗܳܢܳܐ ܠܳܐ ܕܰܡܶܝܗ ܗ̱ܘܳܐ ܠܰܒܪܳܐ ܕܰܘܺܝܕ܃ ܠܗܳܠܶܝܢ ܟܘܽܡܪ̈ܶܐ ܕܡܰܣܩܺܝܢ ܕܶܒ̈ܚܶܐ ܡܶܢ ܚܰܝ̈ܘܳܬܳܐ܀
ܐܳܦ ܐܰܒܪܳܗܳܡ ܪܳ̇ܚܡܳܐ ܘܟܳܗܢܳܐ ܗܘܳܐ ܠܰܐܠܳܗܳܐ܃ ܘܰܐܝܬܺܝ ܬܘ̈ܽܠܬܶܐ ܘܰܥܒܰܕ ܕܶܒ̈ܚܶܐ ܐܰܝܟ ܕܶܐܬܦܰܩܰܕ܀
ܘܪܰܒ ܗ̱ܘܳܐ ܓܰܒܪܳܐ ܘܒܰܝܬܳܝܳܐ ܗ̱ܘܳܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ܃ ܘܠܳܐ ܐ̱ܡܰܪ ܕܰܘܺܝܕ ܕܰܐܢ̱ܬ ܗ̱ܘܽ ܟܘܽܡܪܳܐ ܐܰܝܟ ܐܰܒܪܳܗܳܡ܀
ܠܫܰܒܛܳܐ ܕܠܶܘܺܝ ܦܶܨܬܳܐ ܕܟܘܽܡܪ̈ܶܐ ܠܶܗ ܐܶܬܝܰܗܒܶܬ܃ ܘܩܳܡܘ ܗ̱ܘܰܘ ܡܶܢܶܗ ܟܳܗ̈ܢܶܐ ܙܗ̈ܰܝܳܐ ܕܰܫ̈ܡܰܗܳܬܳܐ܀
ܐܰܗܪܘܽܢ ܪܰܒܳܐ ܘܶܐܠܺܝܥܙܰܪ ܟܳܗܢܳܐ ܙܰܗܝܳܐ܃ ܘܦܺܝܢܚܶܣ ܕܰܟܠܳܐ ܡܰܠܰܟ ܡܰܘܬܳܐ ܡܶܢ ܥܶܒܪ̈ܳܝܶܐ܀
Noah was also a righteous priest during his time
and raised sacrifices of animals before his [the Lord’s] greatness.
It was written that the Lord smelled and was pleased with this offering.
Still, David did not want to call the Son a priest like Noah.
The priesthood of the Son is not depicted in a priest who brings sacrifices outside of himself to the Lord.
For this reason, David did not liken the Son
to those priests who ascends animal-sacrifices.
Even about Abraham, God’s friend and priest,
although he had brought three-year old [animals] and performed sacrificial [rites] as he had been commanded
and was a great man and belonged to the family of the house of God,
David did not say that he [the Son] was a priest like Abraham.
To the tribe of Levi was given the title of priests
and out of it came renowned and distinguished priests:
the great Aaron, Eleazar, a distinguished priest,
Phineas, who kept the angel of death away from the Hebrews.
38. “Bedjan V,” 156:5.↩
ܟܳܗ̈ܢܶܐ ܩܰܕܡ̈ܶܐ ܕܡܳܐ ܕܚܰܝ̈ܘܳܬܳܐ ܐ̱ܫܰܕܘ ܠܰܐܠܳܗܳܐ܃
The priests of old shed the blood of animals to God
39. “Bedjan II,” 200:21-22.↩
ܐ̱ܢܳܫܳܐ ܕܰܗܘܰܘ ܒܶܝܬ ܐܰܠܳܗܳܐ ܠܰܒܢܰܝܢܳܫܳܐ܃ ܘܰܒܥܶܛܪ̈ܰܝܗܘܽܢ ܘܰܒܕܶܒ̈ܚܰܝܗܘܽܢ ܩܰܕܺܝܫܺܝܢ ܗ̱ܘܰܘ܀
[These] people [priests] were between God and human beings
and were holy through their incense-offerings and sacrifices.
40. “Bedjan V,” 158:21-22.↩
ܠܳܐ ܓܡܺܝܪܬܳܐ ܗ̱ܘܳܬ ܗܳܝ ܟܘܽܡܪܘܽܬܳܐ ܕܰܒ̈ܢܰܝ ܠܶܘܺܝ܃ ܠܛܶܠܢ̈ܝܳܬܳܐ ܡܫܰܡܫܳܐ ܗ̱ܘܳܬ ܓܶܝܪ ܥܰܕ ܐܳܬܶܐ ܗܘܽ܀
41. See Heb. 8:5, 10:1↩
42. Ibid., 156:15-16.↩
ܡܰܠܟܺܝܙܕܶܩ ܕܶܝܢ ܠܰܘ ܐܰܝܟ ܗܳܠܶܝܢ ܡܶܬܕܰܒܰܪ ܗ̱ܘܳܐ܃ ܕܠܰܘ ܡܳܝ̈ܘܽܬܶܐ ܕܶܒ̈ܚܶܐ ܩܰܪܶܒ ܠܰܐܠܳܗܘܽܬܳܐ܀
However, Melchizedek did not act like them,
for he did not offer dead sacrifices to the Godhead.
43. Ibid., 157:11-158:4.↩
ܠܳܐ ܕܳܡܶܐ ܗ̱ܳܐ ܠܟܳܗ̈ܢܶܐ ܕܥܰܡܶܐ ܒܰܥܒܺܝܕܳܬܶܗ܃ ܕܠܰܘ ܚܰܝ̈ܘܳܬܳܐ ܢܟܰܣ ܠܰܐܠܳܗܳܐ ܕܰܢܩܰܪܶܒ ܠܶܗ܀
ܠܰܘ ܐܰܦܘܽܕܳܐ ܠܒܺܝܫ ܗ̱ܘܳܐ ܘܩܳܐܶܡ ܒܶܝܬ ܚܘܽܣܳܝܳܐ܃ ܕܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܠܶܗ ܠܒܘܽܫܳܐ ܕܟܳܗܢܳܐ ܡܰܠܟܳܐ ܗ̱ܘܳܐ ܓܶܝܪ܀
ܠܳܐ ܗ̱ܘܳܐ ܒܦܶܕܬܳܐ ܘܰܒܡܰܨܢܰܦܬܳܐ ܥܰܠ ܕܰܢܟܰܗܶܢ܃ ܠܒܘܽܫܳܐ ܡܨܰܒܬܳܐ ܕܝܰܗ̱ܒ ܢܳܡܘܽܣܳܐ ܠܥܰܡܳܐ ܫܰܒܪܳܐ܀
ܠܰܘ ܐܰܝܟ ܐܰܗܪܘܽܢ ܒܰܦܪܳܙܘܽܡܳܐ ܚܫܺܝܠܳܐ ܥܰܠ ܗ̱ܘܳܐ܃ ܕܰܒܪ̈ܘܽܡܳܢܶܐ ܘܙܰܓ̈ܶܐ ܕܕܰܗܒܳܐ ܡܶܨܛܰܒܰܬ ܗ̱ܘܳܐ܀
ܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܠܶܗ ܟܰܠܘ̈ܶܐ ܘܟܺܐܦ̈ܶܐ ܝܰܩܺܝܪ̈ܳܬܳܐ܃ ܕܗܳܢܳܐ ܨܶܒܬܳܐ ܐܶܠܳܐ ܠܫܰܒܪ̈ܶܐ ܠܳܐ ܚܳܫܰܚ ܗ̱ܘܳܐ܀
ܠܳܐ ܡܩܰܪܶܒ ܗ̱ܘܳܐ ܬܰܪܒܳܐ ܕܕܶܟܪ̈ܶܐ ܘܰܕܟ̈ܘܽܠܝܳܬܳܐ܃ ܨܠܘܽܬܶܗܐ ܐܰܥܛܰܪ ܕܬܶܗܘܶܐ ܣܘܳܬܳܐ ܕܠܳܐ ܬܶܢܳܢܳܐ܀
ܠܳܐ ܡܰܝܬܶܐ ܗ̱ܘܳܐ ܕܶܟܪ̈ܶܐ ܕܥܳܢܴ̈ܐ ܘܫܰܡܺܝ̈ܢܰܝܗܘܽܢ܃ ܕܰܒܚ̈ܘܽܫܳܒܶܐ ܡ̈ܨܰܠܠܶܐ ܓܒܳܐ ܠܶܗ ܕܰܢܟܰܗܶܢ ܗ̱ܘܳܐ܀
ܠܳܐ ܬܰܪܣܺܝ ܗ̱ܘܳܐ ܥܠܳـܬܳܐ ܒܕܶܒ̈ܚܶܐ ܒܶܣܪ̈ܳܢܳܝܶܐ܃ ܟܽܠ ܬܰܘܕܺܝܬܳܐ ܕܒܰܚ ܠܰܐܠܳܗܳܐ ܕܚܰܒܺܝܒܳܐ ܠܶܗ܀
He [Melchizedek] did not resemble the priest of the Nation by his deeds,
for he did not slay animals to offer to God.
He did not wear an ephod and did not stand in the Holy of Holies
because he did not have a priestly vestment, for he was a king.
He did not enter [the sanctuary] to perform priestly duties with an ephod and amice,
[wearing] adorned vestment that the law gave the infantile Nation.
He did not enter [the sanctuary] like Aaron girt with a fashioned belt
adorned with pomegranates and golden bells.
He did not have a miter and precious stones,
for this adornment befits only children.
He did not offer the fat of rams and kidneys.
He made fragrant his prayer that it be a savor without smoke.
He did not bring rams and their fats,
for he chose to perform priestly duties with spotless thoughts.
He did not supply the holocaust-altar with sacrificial meat.
He sacrificed to God every thanksgiving, for he was his beloved.
44. Ibid., 156:9.↩
ܠܳܐ ܨܳܒܶܐ ܗ̱ܘܳܐ ܕܢܰܣܚܶܐ ܒܰܕܡܳܐ ܕܕܶܒ̈ܚܶܐ ܐܺܝ̈ܕܰܘܗ̱ܝ܃
He [Melchizedek] did not want to imbrue his hands in the blood of sacrifices
45. “Bedjan II,” 201:11-12.↩
ܚܙܳܐ ܠܡܰܠܟܺܝܙܕܶܩ ܕܰܕܠܳܐ ܕܶܒ̈ܚܶܐ ܥܒܺܝܕ ܗ̱ܘܳܐ ܟܘܽܡܪܳܐ܃ ܘܠܳܐ ܐܶܫܰܕ ܗ̱ܘܳܐ ܕܡܳܐ ܕܚܰܝ̈ܘܳܬܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ܀
He [David] saw Melchizedek, who became a priest without sacrifices,
and did not shed the blood of animals before God.
46. “Bedjan V,” 155:18.↩
ܐܰܝܟ ܡܰܠܟܺܝܙܕܶܩ ܕܰܕܠܳܐ ܕܶܒ̈ܚܶܐ ܪܰܥܺܝ ܠܰܐܒܳܐ܀
Like Melchizedek who pleased the Father without sacrifices
47. Ibid., 156:17.↩
ܢܰܦܫܳܐ ܫܦܺܝܬܳܐ ܕܒܰܚ ܠܰܐܠܳܗܳܐ ܘܠܶܒܳܐ ܕܰܟܝܳܐ܃
He sacrificed to God a pure self and a clear heart
48. Ibid., 156:19-20.↩
ܡܶܢܶܗ ܘܰܠܒܰܪ ܐܳܦܠܳܐ ܡܶܕܶܡ ܝܰܗ̱ܒ ܠܐܰܠܳܗܳܐ܃ ܩܢܘܽܡܶܗ ܐܰܝܬܺܝ ܚܠܳܦ ܩܘܽܪܒܳܢܳܐ ܕܠܳܐ ܟ̈ܘܽܬܡܳܬܳܐ܀
He did not give to God one thing outside of himself.
He brought his spotless person instead of an oblation.
49. Ibid., 156:10.↩
ܩܢܘܽܡܶܗ ܩܰܪܶܒ ܒܰܓܡܺܝܪܘܽܬܳܐ ܠܡܳܪܶܐ ܩ̈ܘܽܕܫܶܐ܀
He offered his self in perfection to the Lord of holies.
50. “Bedjan II,” 201:19-20.↩
ܐܶܠܳܐ ܩܳܡ ܗ̱ܘܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ ܒܠܶܒܳܐ ܕܰܟܝܳܐ܃ ܘܰܒܚ̈ܘܽܫܳܒܶܐ ܙܗ̈ܰܝܳܐ ܕܪ̈ܳܡܺܝܢ ܡܶܢ ܕܶܒ̈ܚܳܬܳܐ܀
Rather, he stood before God with a pure heart
and chaste thoughts that are more exalted than sacrifices.
51. Ibid., 202:2.↩
ܘܠܳܐ ܢܶܥܒܶܕ ܗ̱ܘܳܐ ܥܠܳܬܳܐ ܠܡܳܪܝܳܐ ܐܶܠܳܐ ܢܰܦܫܶܗ܃ ܘܬܶܐܪܬܳܐ ܕܟܺܝܬܳܐ ܬܶܗܘܶܐ ܕܶܒܚܳܐ ܕܠܳܐ ܙܰܗܡܘܽܬܳܐ܀
He [Melchizedek] did not make a holocaust to the Lord other than himself.
A pure conscience becomes a sacrifice that does not reek.
52. “Bedjan V,” 156:6.↩
ܡܰܠܟܺܝܙܕܶܩ ܕܶܝܢ ܒܕܶܒ̈ܚܶܐ ܕܢܰܦܫܳܐ ܥܒܺܝܕ ܗ̱ܘܳܐ ܟܘܽܡܪܳܐ܀
Melchizedek had been made a priest by the sacrifices of the self.
53. “Bedjan II,” 201:21-202:2.↩
ܘܕܳܢ ܗ̱ܘܳܐ ܒܢܰܦܫܶܗ ܕܗܘܽ ܢܶܨܛܰܠܰܠ ܐܰܝܟ ܩܘܽܪܒܳܢܳܐ܃ ܘܗܰܘܢܶܗ ܢܶܕܒܘܽܚ ܠܰܘ ܚܰܝ̈ܘܳܬܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ܀
ܘܠܳܐ ܢܶܥܒܶܕ ܗ̱ܘܳܐ ܥܠܳܬܳܐ ܠܡܳܪܝܳܐ ܐܶܠܳܐ ܢܰܦܫܶܗ܃ ܘܬܶܐܪܬܳܐ ܕܟܺܝܬܳܐ ܬܶܗܘܶܐ ܕܶܒܚܳܐ ܕܠܳܐ ܙܰܗܡܘܽܬܳܐ܀
He [Melchizedek] inwardly judged to keep himself pure as an oblation
and to sacrifice before God his mind but not animals.
He did not make a holocaust to the Lord other than himself,
and a pure conscience becomes a sacrifice that does not reek.
54. Ibid., 201:19-20.↩
ܪܰܒ ܗ̱ܘܳܐ ܒܥܰܝ̈ܢܰܘܗ̱ܝ ܡܰܕܥܳܐ ܕܰܟܝܳܐ ܡܶܢ ܩܘܽܪܒܳܢܳܐ܃ ܘܰܨ̈ܠܰܘܳܬܳܐ ܝܰܩܺܝܪ̈ܳܢ ܗ̱ܘܰܝ̈ ܡܶܢ ܕܶܒ̈ܚܳܬܳܐ܀
In his eyes, a pure mind is more exalted than an oblation
and prayers more precious than sacrifices.
55. Ibid., 202:3-6.↩
ܠܳܐ ܡܰܝܬܶܐ ܐ̱ܢܳܐ ܒܶܣܪܳܐ ܠܡܳܪܝܳܐ ܠܰܡܩܰܪܳܒܘܽ܃ ܕܠܳܐ ܗ̱ܘܳܐ ܡܶܐܟܰܠ ܐܳܟܶܠ ܕܶܒܚܳܐ ܕܡܶܬܰܩܰܪܰܒ ܠܶܗ܀
ܨܰܥܪܰܐ ܗ̱ܘ ܢܶܗܘܶܐ ܕܶܒܚܳܐ ܠܡܳܪܝܳܐ ܡܶܢ ܚܰܝ̈ܘܳܬܳܐ܃ ܢܰܦܫܝ ܐܶܫܰܦܶܐ ܘܪܶܥܝܳܢܝ ܐܶܕܒܘܽܚ ܠܰܐܠܳܗܘܽܬܳܐ܀
56. See Genesis 4:1-16.↩
57. Annas and Caiaphas were the high priests during the time of Jesus. See Mt 26:3, 57; Lk 3:2; Jn 11:49, 18:12-28; Acts 4:6.↩
58. “Bedjan V,” 159:11-18.↩
ܗܳܐ ܡܶܢ ܗܳܒܶܝܠ ܥܕܰܡܳܐ ܠܚܰܢܳܢ ܘܰܠܩܰܝܳܦܳܐ܃ ܟܽܠܗܘܽܢ ܟܘܽܡܪ̈ܶܐ ܬܰܘܪ̈ܶܐ ܘܥܶܪ̈ܒܶܐ ܢܟܰܣܘ ܠܰܐܠܳܗܳܐ܀
ܗܳܢܰܘ ܛܰܟܣܳܐ ܕܥܰܬܺܝ̈ܩܳܬܳܐ ܕܶܐܫܬܰܡܰܫ ܗ̱ܘܝ̈܃ ܘܰܓܡܺܝܪܘܽܬܳܐ ܐܶܠܳܐ ܙܩܺܝܦܳܐ ܠܳܐ ܚܰܘܺܝ ܠܰܢ܀
ܗܳܐ ܡܶܢ ܡܳܪܰܢ ܘܰܠܟܳܐ ܕܶܢܚܰܬ ܪܘܽܚܳܢܳܐܺܝܬ܃ ܕܛܳܒ ܡܶܢ ܕܶܒ̈ܚܶܐ ܙܰܘ̈ܥܶܐ ܕܢܰܦܫܳܐ ܚܰܒܺܝܒܺܝܢ ܠܶܗ܀
ܗܳܢܳܐ ܟܘܽܡܪܳܐ ܕܗܳܫܳܐ ܫܰܪܒܶܗ ܡܶܬܡܰܠܰܠ ܒܰܢ܃ ܒܗܳܢܳܐ ܛܰܟܣܳܐ ܕܚܰܘܺܝ ܡܫܺܝܚܳܐ ܡܶܬܕܰܒܰܪ ܗ̱ܘܳܐ܀
59. “Bedjan IV,” 796:12-13.↩
ܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܚܠܳܦ ܟܽܠ ܕܶܒܚܺܝ̈ܢ ܡܶܬܩܰܪܰܒ ܗ̱ܘܳܐ܃ ܡܶܢ ܡܰܠܟܺܝܙܕܶܩ ܟܘܽܡܪܳܐ ܪܰܒܳܐ ܒܐ̱ܪܳܙܳܐ ܟܰܣܝܳܐ܀
Instead of all sacrifices, bread and wine were offered
by Melchizedek, the great priest, in a hidden mystery.
60. Genesis 14:18-20↩
61. “Bedjan V,” 165:16-166:3.↩
ܩܪܳܝܗ̱ܝ ܡܰܠܟܺܝܙܕܶܩ ܘܰܡܠܶܟ ܫܳܠܺܝܟ ܦܳܪܘܽܫܳܐܺܝܬ܃ ܕܺܐܝܬܰܘܗ̱ܝ ܡܰܠܟܳܐ ܕܙܰܕܺܝܩܘܽܬܳܐ ܐܳܦ ܕܰܫܠܳܡܳܐ܀
ܗܳܢܳܐ ܐܰܦܶܩ ܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܨܶܝܕ ܐܰܒܪܳܗܳܡ܃ ܕܢܶܫܬܰܘܬܰܦ ܗ̱ܘܳܐ ܒܐ̱ܪ̈ܳܙܰܘܗ̱ܝ ܪ̈ܘܚܳܢܳܝܶܐ܀
ܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܩܰܪܶܒ ܗ̱ܘܳܐ ܓܶܝܪ ܒܶܝܬ ܚܘܽܣܳܝܳܐ܃ ܕܗܳܢܳܐ ܐ̱ܪܳܙܳܐ ܕܥܺܕ̱ܬܳܐ ܢܫܰܡܶܫ ܗܳܐ ܡܶܢ ܗܳܝܕܶܝܢ܀
ܠܳܐ ܡܣܶܩ ܗ̱ܘܳܐ ܬܰܘܪ̈ܶܐ ܘܥܶܪ̈ܒܶܐ ܚܠܳܦ ܩܘܽܪܒܳܢܳܐ܃ ܒܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܡܟܰܗܶܢ ܗ̱ܘܳܐ ܓܶܝܪ ܟܽܠ ܝܰܘ̈ܡܳܬܶܗ܀
ܒܗܳܠܶܝܢ ܛܰܟ̈ܣܶܐ ܪ̈ܘܽܚܳܢܳܝܶܐ ܕܥܺܕ̱ܬܳܐ ܫܰܡܶܫ܃ ܘܰܕܡܳܐ ܕܕܶܒ̈ܚܶܐ ܫܺܝܛ ܗ̱ܘܳܐ ܒܥܰܝܢܰܘ̈ܗ̱ܝ ܕܰܢܩܰܪܶܒ ܗ̱ܘܳܐ܀
62. Ibid., 178:2.↩
ܒܗܳܝ ܡܶܟܘܽܠܬܳܐ ܓܡܺܝܪܬܳܐ ܕܪܘܽܚܳܐ ܫܪܶܐ ܗ̱ܘܳܐ ܟܽܠ ܝܘܽܡ܃
Melchizedek was gratified daily with the perfect food of the Spirit.
63. Ibid., 167:2.↩
ܕܳܐܦ ܗܘܽ ܒܚܘܽܒܶܗ ܕܡܳܪܝܳܐ ܟܽܠ ܝܘܽܡ ܡܶܬܓܰܘܙܰܠ ܗ̱ܘܳܐ܀
He [Abraham] was also inflamed daily with the love of the Lord.
64. Ibid., 166:6-19.↩
ܒܗܳܠܶܝܢ ܐ̱ܪ̈ܳܙܶܐ ܠܳܐ ܢܳܫ ܟܰܗܶܢ ܐܶܠܳܐ ܐܶܢ ܗܘܽ܃ ܥܕܰܡܳܐ ܠܡܳܪܰܢ ܕܰܓܠܳܐ ܐܶܢܘܽܢ ܒܰܙܩܺܝܦܘܽܬܶܗ܀
ܗܘܽ ܒܰܠܚܘܽܕܰܘܗ̱ܝ ܗܘܳܐ ܚܰܙܳܝܳܐ ܕܗܳܠܶܝܢ ܛܘܽܦ̈ܣܶܐ܃ ܕܰܢܫܰܡܶܫ ܗ̱ܘܳܐ ܪܘܽܚܳܢܳܐܺܝܬ ܒܶܝܬ ܟܘܽܘܡܪܘܽܬܳܐ܀
ܠܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܠܶܗ ܚܰܒܪܳܐ ܒܥܳܠܡܳܐ ܢܫܰܡܶܫ ܥܰܡܶܗ܃ ܘܺܝܚܺܕܳܐܺܝܬ ܡܶܙܕܰܗܶܐ ܗ̱ܘܳܐ ܥܰܠ ܬܶܫܡܶܫܬܶܗ܀
ܠܳܐ ܐ̱ܢܳܫ ܥܰܠ ܗ̱ܘܳܐ ܠܗܳܢܳܐ ܛܰܟܣܳܐ ܕܪܘܽܚܳܢܘܽܬܳܐ܃ ܥܕܰܡܳܐ ܙܩܺܝܦܳܐ ܐܶܠܳܐ ܗܳܢܳܐ ܗܘܽ ܒܰܠܚܘܽܕܰܘܗ̱ܝ܀
ܚܙܳܝܗ̤ܝ ܠܰܐܒܪܳܗܳܡ ܟܺܐܢܳܐ ܕܫܰܘܶܐ ܠܫܰܘܬܳܦܘܬܶܗ܃ ܘܡܶܢ ܩܘܽܪܒܳܢܶܗ ܦܪܰܫ ܘܰܐܦܶܩ ܠܶܗ ܢܚܰܠܛܶܗ ܥܰܡܶܗ܀
ܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܛܥܰܢ ܗ̱ܘܳܐ ܘܰܢܦܰܩ ܦܰܓܪܳܐ ܘܰܕܡܳܐ܃ ܕܰܢܫܰܘܬܶܦ ܗ̱ܘܳܐ ܠܰܐܒܳܐ ܕܥܰܡ̈ܡܶܐ ܒܐ̱ܪ̈ܳܙܰܝ ܡܳܪܶܗ܀
ܠܳܐ ܓܶܝܪ ܐܺܝܬ ܚܪܺܝܢܳܐ ܕܫܳܘܶܐ ܒܗܳܠܶܝܢ ܕܳܪ̈ܶܐ܃ ܕܢܶܬܚܰܠܰܛ ܗ̱ܘܳܐ ܒܗܳܝ ܬܶܫܡܶܫܬܳܐ ܡܰܠܝܰܬ ܫܘܽܦ̈ܪܶܐ܀
65. Ibid., 400:11-12.↩
ܚܙܳܝܗ̱ܝ ܡܰܠܟܺܙܕܶܩ ܕܦܰܓܪܶܗ ܘܰܕܡܶܗ ܠܥܳܠܡܳܐ ܝܳܗܶܒ܃ ܘܨܳܪ ܠܶܗ ܨܰܠܡܳܐ ܒܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܕܰܡܩܰܪܶܒ ܗ̱ܘܳܐ܀
66. Jn. 19:34↩
67. Num. 24: 3-4↩
68. “Bedjan IV,” 367:14-15.↩
ܢܒܺܝܳܐ ܕܬܰܗܪܳܐ ܒܟܽܠ ܢܶܨ̈ܚܳܢܺܝܢ (ܐܶܬܢܰܨܰܚ؟) ܗ̱ܘܳܐ܃ ܒܪܺܝܟ ܗ̱ܘܽ ܕܝܰܗ̱ܒ ܠܶܗ ܓ̈ܰܙܶܐ ܘܥܘܽܬܪܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܀
69. 2 Chr. 26:16↩
70. 2 Chr. 26:17-18↩
71. “Bedjan V,” 416:21-417:4.↩
ܘܠܳܐ ܡܠܳܐ ܦܘܽܡܶܗ ܡܰܟܣܳܢܘܽܬܳܐ ܠܘܽܩܒܰܠ ܡܰܠܟܳܐ܃ ܘܠܳܐ ܥܰܕܪܶܗ ܗ̱ܘܳܐ ܠܟܳܗܢܳܐ ܒܫܰܪܒܶܗ ܟܰܕ ܡܰܟܰܣ ܠܶܗ܀
ܕܚܶܠ ܡܶܢ ܬܳܓܳܐ ܘܶܐܣܬܰܪܰܕ ܗ̱ܘܳܐ ܡܶܢ ܫܘܽܠܛܳܢܳܐ܃ ܘܠܳܐ ܐܰܟܣܶܗ ܗ̱ܘܳܐ ܢܒܺܝܳܐ ܠܡܰܠܟܳܐ ܒܥܰܘܠܳܐ ܕܰܥܒܰܕ܀
ܫܬܶܩ ܗ̱ܘܳܐ ܢܒܺܝܳܐ ܘܠܳܐ ܚܰܘܺܝ ܠܶܗ ܠܡܰܠܟܳܐ ܕܰܐܣܟܶܠ܃ ܘܗܳܢܳܐ ܫܶܬܩܳܐ ܒܘܽܨܳܪܳܐ ܗ̱ܘܳܐ ܠܰܢܒܺܝܘܽܬܳܐ܀
72. Ibid., 417:7-418:2.↩
ܘܶܐܬܬܙܺܝܥ ܟܳܗܢܳܐ ܒܡܰܟܣܳܢܘܽܬܳܐ ܠܘܽܩܒܰܠ ܡܰܠܟܳܐ܃ ܘܡܶܛܽܠ ܕܰܫܠܺܝ ܢܒܺܝܳܐ ܫܰܩܠܘܽܗ݀ ܠܰܢܒܺܝܘܽܬܶܗ܀
ܢܦܰܩ ܦܘܽܩܕܳܢܳܐ ܡܶܢ ܟܺܐܢܘܽܬܳܐ ܥܰܠ ܐܶܫܰܥܝܳܐ܃ ܘܗܳܟܰܢ ܕܳܢܶܗ ܕܶܐܠܳܐ ܡܰܟܶܣ ܠܳܐ ܢܶܬܢܰܒܶܐ܀
ܥܰܠ ܕܰܫܬܶܩ ܗ̱ܘܳܐ ܡܶܢ ܥܘܽܙܺܝܳܐ ܘܠܳܐ ܒܰܣܪܶܗ ܗ̱ܘܳܐ܃ ܢܶܗܘܶܐ ܫܰܬܺܝܩ ܐܳܦ ܡܶܢ ܚܶܙܘ̈ܶܐ ܕܰܢܒܺܝܘܽܬܳܐ܀
ܠܳܐ ܡܰܟܣܳܢܳܐ ܐܳܦܠܳܐ ܢܒܺܝܳܐ ܢܶܗܘܶܐ ܡܶܟܺܝܠ܃ ܡܶܫܠܳܐ ܢܶܫܠܶܐ ܕܢܶܗܘܶܐ ܒܰܛܺܝܠ ܡܶܢ ܬܰܪ̈ܬܰܝܗܶܝܢ܀
ܓܙܰܪ ܕܰܝܳܢܳܐ ܥܰܠ ܕܶܐܬܢܰܟܪܺܝ ܠܡܰܟܣܳܢܘܽܬܳܐ܃ ܢܶܗܘܶܐ ܢܘܽܟܪܳܝ ܐܳܦ ܡܶܢ ܫܘܽܦܳܪܐ ܕܰܢܒܺܝܘܽܬܳܐ܀
ܒܛܶܠ ܐܶܫܰܥܝܳܐ ܡܶܢ ܓܶܠܝܳܢ̈ܶܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܐܳܦ ܥܘܽܙܝܳܐ ܗ̱ܘܳܐ ܢܘܽܟܪܳܝܳܐ ܡܶܢ ܡܰܠܟܘܽܬܳܐ܀
ܡܶܢ ܐܶܫܰܥܝܳܐ ܥܶܒܪܰܬ ܪܘܽܚܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܘܡܶܢ ܥܘܽܙܝܳܐ ܥܒܰܪ ܫܘܽܠܛܳܢܳܐ ܕܪܺܫܳܢܘܽܬܳܐ܀
ܚܠܳܦ ܐܶܫܰܥܝܳܐ ܩܰܘܺܝ ܗܘܽܫܰܥ ܒܰܢܒܺܝܘܽܬܳܐ܃ ܘܰܚܠܳܦ ܡܰܠܟܳܐ ܕܒܰܪ ܝܘܽܬܳܡ ܒܶܝܬ ܡܰܠܟܘܽܬܳܐ܀
ܘܢܰܛܪܶܗ ܡܳܪܝܳܐ ܠܗܰܘ ܒܰܪ ܐܳܡܘܽܨ ܕܠܳܐ ܢܶܬܢܰܒܶܐ܃ ܥܕܰܡܳܐ ܠܫܰܢ̱ܬܳܐ ܕܡܺܝܬ ܥܘܽܙܺܝܳܐ ܡܰܠܟܳܐ ܛܳܡܳܐܐ܀
73. Ibid., 418:7-8.↩
ܘܒܳܬܰܪ ܡܰܘܬܶܗ ܨܒܳܐ ܗ̱ܘܳܐ ܡܳܪܝܳܐ ܕܢܶܬܪܰܥܶܐ ܠܶܗ܃ ܘܰܢܦܰܢܶܐ ܠܶܗ ܐܳܦ ܓܶܠܝ̈ܳܢܶܐ ܕܰܢܒܺܝܘܽܬܶܗ܀
74. Is 6:5↩
75. “Bedjan IV,” 265:13-22.↩
ܒܡܳܪܰܢ ܩܳܐܶܡ ܟܽܠܶܗ ܫܘܽܦܪܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܘܒܶܗ ܗ̱ܘܽ ܪܫܺܝܡܺܝܢ ܟܽܠܗܘܽܢ ܛܘܽܦ̈ܣܶܐ ܕܫܰܪܺܝܪ̈ܳܬܳܐ܀
ܒܶܗ ܗ̱ܘܽ ܢܳܦܩܺܝܢ ܟܽܠ ܓܶܠܝܳܢܺܝ̈ܢ ܡܶܢ ܒܶܝܬ ܐܰܒܳܐ܃ ܕܗܘܽܝܘܽ ܬܰܪܥܳܐ ܕܒܶܗ ܥܳܐܶܠ ܐ̱ܢܳܫ ܨܶܝܕ ܪܰܒܘܬܳܐ܀
ܗܘܽܝܘܽ ܥܰܝܢܳܐ ܕܰܢܒܺܝܘܽܬܳܐ ܕܚܳܙܝܳܐ ܐ̱ܪ̈ܳܙܶܐ܃ ܘܒܶܗ ܗ̱ܘܽ ܚܳܐܰܪ ܐܰܝܢܳܐ ܕܰܡܕܺܝܩ ܥܰܠ ܟܰܣ̈ܝܳܬܳܐ܀
ܗܘܽܝܘܽ ܢܘܽܗܪܳܐ ܘܰܕܚܰܙܳܝ̈ܶܐ ܘܕܰܓܢܺܝ̈ܙܳܬܳܐ܃ ܕܡܶܢ ܒܶܠܥܳܕܰܘܗ̱ܝ ܢܶܚܙܘܽܢ ܡܶܕܶܡ ܦܘܽܪܣܳܐ ܠܳܐ ܐܺܝܬ܀
ܒܶܗ ܡܶܣܬܰܒܠܺܝܢ ܥܘܽܬܪ̈ܰܘܗ̱ܝ ܕܰܐܒܳܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ܃ ܕܗܘܽܝܘܽ ܡܦܰܠܶܓ ܟܽܠ ܣܘܽܢ̈ܩܳܢܺܝܢ ܠܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ܀
76. Ibid., 278:9-12.↩
ܣܰܘܩܳܗ݀ ܕܢܰܦܫܳܗ݀ ܕܰܢܒܺܝܘܽܬܳܐ ܡܳܪܰܢ ܐܺܝܬܰܘܗ̱ܝ܃ ܘܒܶܠܥܳܕ ܐ̱ܪ̈ܳܙܰܘܗ̱ܝ ܬܶܚܶܐ ܡܶܢ ܡܬܘܽܡ ܦܘܽܪܣܳܐ ܠܳܐ ܐܺܝܬ܀
ܐܶܠܳܐ ܢܦܰܚ ܒܳܗ݀ ܠܳܐ ܡܶܬܬܙܺܝܥܳܐ ܥܰܠ ܣܘܽܥܪܳܢܳܐ܃ ܕܶܐܠܳܐ ܒܕܺܝܠܶܗ ܠܰܝܬ ܝܺܕܰܥܬܳܐ ܠܰܢܒܺܝܘܽܬܳܐ܀
77. Ibid., 312:5-14.↩
ܐ̱ܪ̈ܳܙܰܝ ܡܳܪܰܢ ܫܘܽܦܪܳܗ݀ ܐܶܢܘܽܢ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܘܰܕܠܳܐ ܗܶܢܘܽܢ ܐܶܠܘܽ ܐܺܝܬܶܝܗ݀ ܠܳܐ ܫܰܦܺܝܪܳܐ܀
ܗܘܽܝܘܽ ܝܰܗ̱ܒ ܠܳܗ݀ ܚܰܝܠܳܐ ܘܢܘܽܗܪܳܐ ܘܣܳܥܘܽܪܘܽܬܳܐ܃ ܠܰܢܒܺܝܘܽܬܳܐ ܕܬܶܪܫܘܽܡ ܛܘܽܦܣܰܘ̈ܗ̱ܝ ܢܰܗܺܝܪܳܐܺܝܬ܀
ܡܶܢܶܗ ܫܶܩܠܰܬ ܓܰܘ̈ܢܶܐ ܓܒܰܝ̈ܳܐ ܕܠܳܐ ܡܶܬܕܰܪܟܺܝܢ܃ ܕܰܬܨܘܽܪ ܨܰܠܡܰܘ̈ܗ̱ܝ ܒܶܝܬ ܩܪ̈ܝܳܢܶܐ ܚܰܟܺܝܡܳܐܺܝܬ܀
ܗܘܽܝܘܽ ܡܳܪܰܢ ܪܘܽܚܳܐ ܚܰܝܳܐ ܕܰܢܒܺܝܘܬܳܐ܃ ܘܒܶܗ ܡܶܬܬܙܺܝܥܳܐ ܐܰܝܟ ܡܳܐ ܕܦܳܓܪܳܐ ܒܢܰܦܫܳܐ ܩܳܐܶܡ܀
ܒܶܗ ܐܶܠܺܝܫܰܥ ܐܶܬܓܰܒܰܪ ܗ̱ܘܳܐ ܥܰܠ ܢܶܨ̈ܚܳܢܶܐ܃ ܕܠܶܗ ܗܘܽ ܠܒܺܝܫ ܗ̱ܘܳܐ ܒܟܽܠܳܗ݀ ܐܘܽܪܚܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܀
78. Ibid., 345:21-346:1.↩
ܡܳܪܝܳܐ ܢܘܽܗܪܰܐ ܗ̱ܘ ܘܡܶܢܶܗ ܢܳܗܪܺܝܢ ܟܽܠ ܝܳܕܘܽܥܰܘ̈ܗ̱ܝ܃ ܘܰܐܝܢܳܐ ܕܪܰܚܺܝܩ ܡܶܢ ܐܰܠܳܗܳܐ ܒܚܶܫܟܳܐ ܪܳܕܶܐ܀
ܥܰܒܕܶܗ ܕܡܳܪܝܳܐ ܓܰܠܝܳܐ ܥܰܝܢܶܗ ܘܡܰܠܝܳܐ ܢܘܽܗܪܳܐ܃
79. Ibid., 596:2-3.↩
ܒܰܪ ܐܰܠܳܗܰܐ ܗ̱ܘ ܟܽܠܶܗ ܫܘܽܦܪܳܐ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܘܰܠܒܰܪ ܡܶܢܶܗ ܠܳܐ ܢܒܺܝܘܽܬܳܐ ܘܠܳܐ ܓܶܠܝܳܢ̈ܶܐ܀
80. Ibid., 574:7-16↩
ܒܰܪ ܐܰܠܳܗܳܐ ܣܰܘܩܳܗ݀ ܐܺܝܬܰܘܗ̱ܝ ܕܰܢܒܺܝܘܽܬܳܐ܃ ܘܶܐܠܘܽ ܠܳܐ ܗܘܽ ܘܠܳܐ ܓܶܠܝܳܢ̈ܶܐ ܢܦܰܩܘ ܡܶܢ ܐܰܒܘܽܗ̱ܝ܀
ܐܳܦܠܳܐ ܦܰܓܪܳܐ ܒܶܠܥܳܕ ܢܰܦܫܳܐ ܐܺܝܬ ܠܶܗ ܕܰܢܩܘܽܡ܃ ܘܠܳܐ ܢܒܺܝܘܽܬܳܐ ܒܶܠܥܳܕ ܐ̱ܪ̈ܳܙܶܐ ܕܒܰܪ ܐܰܠܳܗܳܐ܀
ܐܰܒܳܐ ܠܰܢܒܺܝ̈ܶܐ ܠܳܐ ܡܡܰܠܶܠ ܗ̱ܘܳܐ ܐܶܠܳܐ ܒܰܒܪܶܗ܃ ܘܶܐܠܳܐ ܐܶܢ ܒܶܗ ܠܐ̱ܢܳܫ ܓܶܠܝܳܢܳܐ ܠܳܐ ܝܳܗܶܒ ܗ̱ܘܳܐ܀
ܐܰܝܢܳܐ ܥܘܽܬܪܳܐ ܐܺܝܬ ܠܶܗ ܠܫܶܡܫܳܐ ܐܶܠܳܐ ܢܘܽܗܪܶܗ܃ ܘܰܐܝܢܳܐ ܐ̱ܪܳܙܳܐ ܐܺܝܬ ܠܶܗ ܠܰܐܒܳܐ ܐܶܠܳܐ ܕܰܒܪܶܗ܀
ܒܺܐܝ̈ܕܰܘܗ̱ܝ ܢܳܦܩܺܝܢ ܐ̱ܪ̈ܳܙܶܐ ܠܓܶܠܝܳܐ ܡܶܢ ܒܶܝܬ ܐܰܒܘܽܗ̱ܝ܃ ܕܗܘܽܝܘܽ ܐ̱ܪܳܙܳܐ ܕܟܽܠܗܘܽܢ ܐ̱ܪ̈ܳܙܶܐ ܕܰܢܒܺܝܘܽܬܳܐ܀
81. Rev. 22:13↩
