(9781463213503 - Jacob of Sarug's Homily On The Chariot That Prophet Ezekiel Saw) Jacob of Sarug's Homily On The Chariot That Prophet Ezekiel Saw

Jacob of Sarug’s Homily on the
Chariot that Prophet Ezekiel Saw

Texts from Christian Late Antiquity
Series Editor
George Anton Kiraz
TeCLA (Texts from Christian Late Antiquity) is a series presenting

ancient Christian texts both in their original languages and with
accompanying contemporary English translations.
Jacob of Sarug’s Homily on the
Chariot that Prophet Ezekiel Saw
Metrical Homilies of Mar Jacob of Sarug
Fascicle 14
Translation and Introduction by

Alexander Golitzin
Edited with Notes by
Mary T. Hansbury
9
34 2016
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ISBN 978-1-59333-735-3 ISSN 1935-6846
Library of Congress Cataloging-in-Publication Data
Names: Jacob, of Serug, 451-521, author. | Golitzin,

Alexander, translator. |
Hansbury, Mary editor. | Jacob, of Serug, 451-521.
Homily on the chariot
that Prophet Ezekiel saw. | Jacob, of Serug, 451-521.
Homily on the
chariot that Prophet Ezekiel saw. English.
Title: Jacob of Sarug’s Homily on the chariot that
Prophet Ezekiel saw /
translation and Introduction by Alexander Golitzin ;
edited with notes by
Mary Hansbury.
Other titles: Homily on the chariot that Prophet Ezekiel
saw
Description: Piscataway, NJ : Gorgias Press, 2016. |
Series: Texts from
Christian late antiquity, ISSN 1935-6846 | In English
and Syriac; with
English translation from Syriac. | Includes
bibliographical references.
Identifiers: LCCN 2016003322 | ISBN 9781593337353
Subjects: LCSH: Bible. Ezekiel, I--Sermons. | Jacob, of
Serug, 451-521.
Classification: LCC BS1545.54 .J336 2016 | DDC
224/.406--dc23
LC record available at http://lccn.loc.gov/2016003322
Printed in the United States of America

TABLE OF CONTENTS
Table of Contents ..................................................................................... v

Abbreviations .......................................................................................... vii
Introduction .............................................................................................. 1
Outline............................................................................................. 11
Manuscripts containing these homilies ...................................... 13
Text and Translation .............................................................................. 15
Partial Bibliography of Cited and Suggested Works .......................151
Translations ..................................................................................151
Ephrem ...................................................................................151
Jacob of Serug ........................................................................151
Rabbinics.......................................................................................152
Modern Studies ............................................................................152
Partial List of Occurrences of Some Key Terms ............................159
Index of Biblical References ...............................................................161
v
ABBREVIATIONS
Annali di Scienze Religiose (Milan).

Christian Orient (Kottayam).
ASR
CSCO Corpus Scriptorum Christianorum Orientalium (Leu-

ChrOR
ven).
DSpir Dictionnaire de Spiritualité (Paris).
(Kottayam).
Harp The Harp: a Review of Syriac and Oriental Studies
Harvard Theological Review (Cambridge Mass).

Journal of the Canadian Society for Syriac Studies (Toronto).
HTR
Journal of Early Christian Studies (Baltimore).

JCSSS
Journal of Northwest Semitic Languages (Stellenbosch).

JECS
Journal of Semitic Studies (Oxford/Manchester).

JNSL
JSS
Roman Period (Leiden).

JSJ Journal of the Study of Judaism in the Persian, Hellenistic and
Journal of Jewish Studies (Oxford).

Journal of Theological Studies (Oxford).
JJS
Le Muséon (Louvain la Neuve).

JTS
Mémorial Mgr. Gabriel Khouri-Sarkis, ed. F. Graffin (Leu-

LM
ven, 1969).
MKS
New Blackfriars (Oxford).

Novum Testamentum (Leiden).
NB
Orientalia Christiana Analecta (Rome).

NT
Orientalia Christiana Periodica (Rome).

OCA
L’Orient Syrien (Vernon).

OCP
Parole de l’Orient (Kaslik, Lebanon).

OS
PO Patrologia Orientalis (Turnhout).

PdO
Proche Orient Chrétien (Jerusalem).

Scottish Journal of Theology (Edinburgh).
POC
SEERI St Ephrem Ecumenical Research Institute (Kottayam).

SJT
SC Sources Chrétiennes (Paris).

Studia Monastica (Barcelona).
Symposium Syriacum (OCA).
SM
SympSyr
vii
viii ON THE CHARIOT EZEKIEL SAW
Studia Patristica (Kalamazoo/Leuven/Berlin/Oxford).

St. Vladimir’s Theological Quarterly (New York).
StPatr
Theological Studies (Baltimore).

SVTQ
Vetera Christianorm (Bari).

TS
Vigiliae Christianae (Leiden).

VetChr
WS Woodbrooke Studies (Cambridge).

VC
Zeitschrift für die neutestamentliche Wissenschaft und

die Kunde des alten Christentum (Berlin).
ZNW
INTRODUCTION
INFORMATION ON THIS HOMILY

Homily Title: [Homily 125] The Chariot that Ezekiel the Prophet Saw
Source of Text: Homiliae selectae Mar-Jacobi Sarugensis, edited by Paul Bedjan
(Paris-Leipzig 1905, 2nd ed. Piscataway: Gorgias Press, 2006), vol. 4,
pp. 543–610.
Jacob of Serug was born around the middle of the fifth century, the
son of a parish priest in the town of Batnan of the region of Serug
in the largely Syriac-speaking, Roman province of Ossrhoene. He
was himself ordained to the priesthood as a celibate in the early
470’s, and served as circuit inspector and preacher, chorepiskopos or
periodeutes, in the region of his birth. In 519, he was consecrated
bishop of his native town and died there just over two years later.
His works include over three hundred extant verse and prose
homilies, together with several dozen letters, while his reputation in
the world of Syriac-speaking Christianity – at least of the West Syr-
ians – is second only to St. Ephrem Syrus (+373), whom Jacob
himself revered as his own model and inspiration in theology and
exegesis.
Jacob’s work after having been interpreted by some as mytho-
logical or even gnosticizing, has now been re-evaluated and Jacob’s
mythology resolves into the themes of classical Christian preaching:
for example, the “hiddeness of God,” the angelic and earthly litur-
gies, the creation and fall of Adam, and the Word of God’s descent
into incarnation, death and hell itself in order – using the language
of the liturgy ascribed to Basil of Cesarea – “to fill all things with
Himself”. Jacob confines himself entirely to scriptural and related
language, that is, to the diction of biblical and traditional imagery,
and avoids like the plague the abstract terminology of Greek phi-
losophy. One might even speak of a kind of deliberately archaizing
quality to his writings. In any case, he detested in consequence the
1
2 ON THE CHARIOT EZEKIEL SAW
sort of learned, philosophical theology which he believed had done

so much to prompt and sustain the christological controversy of
his era – better that Nestorius had never been born, he grumbles in
one of his letters – but this animus toward rational (or rationalistic)
analysis of the things of God is part and parcel of his deeply tradi-
tional emphasis on a kind of “learned ignorance” or, more positive-
ly, on what he himself refers to as “wonder” – worship, we might
say – before the mystery of the God become man.
The very fact that Jacob devoted a homily, and a very long
one at that, to Ezekiel’s chariot vision puts him at least in a rough
parallel with the contemporary, Jewish mysticism of the merkabah,
the divine chariot throne, and I myself think that the parallel is
quite real and deliberate. Both Jacob’s homily and the rabbinic-era
literature of the hekhalot, the heavenly palaces – together I might
add, with the Nag Hammadi trove – share common roots in the
much earlier, Second Temple-era literature of those Jewish apoca-
lypses which featured an ascent to heaven and a vision of the di-
vine throne. Both Jacob and the Jewish mystics are concerned with
the contemporary possibility of experiencing Ezekiel’s vision of the
enthroned Glory of God, and in this they share with one of the
oldest passages in apocalyptic literature, the ascent and visio gloriae
of Enoch in 1 Enoch 14. Jacob, though, differs from the Jewish
merkabah tradition in certain fundamental respects, most notably of
course in his identification of the enthroned Glory with Christ, but
also, secondly, in his assertion that the place of the Glory’s abiding
is the altar of the Christian Eucharist. For our preacher, heaven and
earth have been joined in Christ, who has broken down the “wall
of enmity” (Eph 2:14–15) between those above and those below.
Jacob, therefore, writes precisely against the possibility or necessity
of the “ascent to heaven,” and I shall come back to that theme later
on in this essay.
The homily is very long, indeed, fourteen hundred lines and
more than sixty pages in Bedjan’s edition of Jacob. If length is any
indication of the importance a writer accords his topic, then Jacob
very clearly thought Ezekiel’s vision rated quite special attention. I
myself believe that he is directing his words to certain among his
listeners who were attracted by the idea of ascending to the heaven-
ly throne, like Enoch in the old apocalypses. However, Jacob sets
his face against the notion of ascent, and his opposition to this tra-
dition comprises what I would venture to call the secondary theme,
INTRODUCTION 3
or even the subtext of his homily. The latter’s first concern,

though, is to link the chariot vision with the divine economy in
Christ.
With these preliminary remarks in mind, let me proceed to a
sketch of the homily and then to a few concluding remarks. The
whole huge piece revolves around three fundamental texts: Ezekiel
1, especially verse 26; Gen. again particularly verse 26; and Phil.
2:6–7. The link between all three is the Syriac term, dmûtâ or “like-
ness,” which the Peshitta uses to render both its Hebrew equiva-
lent, demut found in Gen. 1:26 and Ezek. 1:26, and the morphe,
“form,” of Phil. 2:6–7. Jacob is the only patristic writer I know of
to dwell at such length on the linkage of these three texts, though
he is obviously helped by the translation he used.
The homily opens by stressing the mystery of God’s tran-
scendence, the “Hidden One” who is “seated on the unsearchable
chariot,” and who is infinitely above the angels, “the assemblies of
the sons of light.” Jacob begs for “a new tongue” in order to offer
fitting praise. At this point, the first note of the imago dei appears,
that is, that it is precisely the office of the human tongue – or in-
deed, as we might say, of the mind – to offer up worship. While,
Jacob says God could have made the dumb creation sing his prais-
es, he set this task aside specifically for his speech-endowed image.
As Jacob writes:
Let everything created abide in what is its own, just as you cre-
ated it,
…The sea for fish, and the earth that it may bear the sons
of men,
and the image with speech, that it may be stirred all the
day to Your praise.
(546: 53–56)
“The very pulse of my created being,” he adds, “requires Your
praise.”
In the next section of over a hundred lines, Jacob moves in ef-
fect to a paraphrase and meditation on the opening lines of Gene-
sis. God’s power (ḥaylâ) and sign (remzâ), sustain the universe after
bringing it into being from nothing. The divine power sustains the
cosmos like the force of a man’s arm sustains a stone thrown into
the air. This similitude allows Jacob to bring into play the ancient
theme of the human being as microcosm: “The power abides in the
creation,” he writes, “like a soul <abides> in its members.” Here I

should add that, at least on occasion, the term “power” is more
than simply a way for Jacob of speaking about God ad extra. It
sometimes overlaps with the Second Person of the Trinity. Put
another way, Jacob engages in something like the old Logos theol-
ogy of the Apologists and Alexandrines, with the Word of God
acting as the divine immanence and power at work in creation, in-
deed, as almost a kind of world soul. Microcosmos and macrocos-
mos, or anthropos and makranthropos, reflect one another, and
Jacob thus goes on to speak of the human intellect, hawnâ, specifi-
cally as the “ṣalmâ of the Great Being.” Both the image and the
original, are not confined by their respective bodies:
Heaven does not contain the Lord, although he dwells in it,
nor in turn does the body contain the intellect, though it so-
journs in it.
(556: 272–73)
The fallen intellect’s penchant for travelling outside the bounds in
which it ought to remain – “If your intellect obeys you,” Jacob
writes, “confine it to the place of the body, that it may gaze within”
– provides our homilist with his opening for the discussion of Eze-
kiel’s vision. In the prophet’s case, the heavens were truly opened.
Trembling, Jacob says, he beheld the fiery angels and
The high throne established gloriously upon the backs
of the ministering cherubs of fire who bear it,
the wondrous Glory which tongue cannot utter;
…the Son of the Creator, who is seated there in the high
place…
(558: 320–24)
Let me pause here to note the clear identification of the Second
instance, but the more technical terms, šekintâ, ʿîqârâ and rabûtâ in
Person with the term, glory, where the Syriac word is šûbḥâ in this
other passages of the homily, just as the Word is identified, at least

occasionally, with the ḥaylâ or power. At this point Jacob sounds a
theme that he will come back to, the secondary one or subtext I
noted above. The vision of the heavenly throne and its ministering
angels, he writes, which the “questing intellect” seeks is dreadful
and terrible while, on the other hand, “the table of the King is full
of blessing for whom ever reclines at it.” Not for us humans, in
INTRODUCTION 5
other words, is the vision of the chariot, but rather the altar of the
Eucharist.
Ezechiel is then interrogated about his vision, and Jacob para-
phrases the biblical passage at length, dwelling with particular gusto
on the strange forms of the “living creatures,” the haywâtâ (Hebrew
hayyot), who carry and accompany the throne together with the ap-
pearance of the Glory (here ʿîqârâ) as a man seated on the sapphire
throne. How then, Jacob wonders, are we to interpret this vision?
Not, he insists, by prying into that Lamp (i.e. the Son) of the Great
Light.” The vision, the forms which the angels took on within it,
and the appearance of the Lamp and Glory as a man, probably
overwhelm rational thought. So, our preacher says, he will “not
promise an explanation but rather wonder” before the paradox of
“the Word of God mounted on the cherubim” when it is He, the
Son, who is in truth the one who carries both them and all creation.
Even though he promises no explanation, Jacob does of
course set out to deliver one. It comes in two parts. In part one,
the chariot is explained as having been created for the sake of the
angels, since otherwise God, who in Himself is hidden even from
them, would have given the sons of light cause for confusion and
alarm:
And they would have been looking in all directions to see
Him…
For this reason… He depicted a place for His Presence
(škintâ), that there it might dwell,
and He made it like a chariot, that on it He might be carried in
state,
that the whole vision of the heavenly ones might be concen-
trated, caught up and bound
to that one place where His banner is placed...
And thus <all the angels> look toward that metaphorical
place, which He has chosen,
and are soothed by it, and shout praise to his Glory (ʿîqârâ).
(570:567– 577; 571:600–601)
In part one, section two, Jacob says that Ezekiel was granted his
vision of this heavenly liturgy because he was in exile, mourning
the loss of the Temple on Zion and of its services. Thus here he
was assured that, “even if God’s ministry in the land of Judah had
ceased, lo! His praise thunders richly among the cherubim.
But the son of Buzi was, after all, a prophet, and for Jacob all
biblical prophecy touches on “the mysteries (râzê) of the Son of
God.” The use of the term, “mysteries,” here refers not to some
esoteric doctrine of Jesus but simply to the divine economy ac-
complished in Christ. Mystery, râzâ, in this homily, as in all Jacob’s
work and in Ephrem’s before him, echoes its use in the Pauline and
deutero-Pauline epistles, for example, most notably in Eph. 1:9 and
Col. 1:26. It is Christ, Jacob says, who is “the mystery of all myster-
ies of prophecy” and Ezekiel is no exception. It was Christ whom
he saw on the chariot, just as Daniel had seen Him “borne on the
clouds.” Here we arrive at the literal and architectural center of the
homily, the point where all three texts I noted earlier converge.
Quoting Jacob:
Ezekiel, too, sees Him on the high throne atop the chariot, As
seated like a man, <He who> was also God, that likeness
(dmûtâ), here obviously rendering morphe) of the servant that He
assumed within the womb <of Mary> was whispered on the
wings of the heavenly beings.
(575:682–85)
The manifestation of the Son and Glory of God in human form
signals the paradox and promise of the Incarnation. In Jacob’s in-
sistence on that paradox of the one Son, we can discern a certain
echo of the Christological controversy of the era. Our preacher is
nothing if not insistent on the unity of God and man in Christ, as
opposed to those – dyophysites like Nestorius – who divide and
“number the one Son. The “appearance as a man,” and simultane-
ously “as God in great splendor,” is “the way,” Jacob tells us, “that
was trodden by the Son of God, both divinely and humanly,
though He is One.” Turning then, he interprets the fire above and
below the loins of the human figure in Ezekiel’s vision (Ezek 1:27):
between heaven and earth, angels and humans, “in order to make
peace between those on high and those below.” Here as well the
prophet is shown the reconciliation to come between “the hidden
Father and the great Adam,” accomplished through the one media-
tor, Christ (576:708–577:716). The whole of the Gospel, he con-
cludes, is inscribed in the chariot vision (578:734–746).
The second half of the homily is devoted to the elaboration of
this central point, often in fascinating and moving fashion. Here I
INTRODUCTION 7
touch on only a few highlights before moving on to Jacob’s and my

own conclusions. The first is, again, a clear allusion to and borrow-
ing from Phil. 2. “Look closely at Him,” Jacob tells Ezekiel, so you
may recognize:
…Him when He takes a body in truth.
To this condition your Lord came down when He emptied
Himself,
that the world might see Him in the form (dmûtâ) of a servant.
(583:847–49)
If it were not thus, Jacob continues, then the prophet’s vision
would have been simply inexplicable:
…if our Lord had not appeared on earth as a man
This revelation of Ezekiel would have been very obscure…
…<the human form> is too small to be about God,
That a throne should hold him…
(584:878–885)
The Incarnation is thus the retroactive confirmation of the vision’s
truth.
This leads Jacob to an interesting apostrophe addressed to “a
Jew,” in which we might well be seeing some of the traditions at-
taching to the notion of the mystical vision of the body of God in
rabbinical circles, the shiʾur qomah (measurement of the body) texts
associated with merkabah literature. For Jacob, the interpretation of
Ezekiel’s vision in the fashion of this latter tradition is rank an-
thropomorphism. Instead, he insists that the prophet’s chariot
“drew the image of the Virgin Mother who bore <Christ>,” while
the form seen appearing thereon was, as we have seen, that of the
Incarnate Word. While I gather that elsewhere as well, our preacher
shows signs of knowing something about contemporary Jewish
thought, I am not altogether sure that he is engaging here solely in
debate with the rabbis. I think, rather, that his remarks are directed
at least as much to those among his audience who may have been
tempted by an anthropomorphic understanding of the divine form,
as well as by a mysticism of ascent similar to the merkabah lore. In-
deed, we find him at the homily’s conclusion addressing a direct
warning to his listeners. “Do not, he says there, “look for Him on
high, else you sin in your seeking,” or again this emphatic statement
a little before the last:
There is no chariot there (i.e. the highest heaven) either to

ascend to, or to seek out,
nor are there wheels nor creatures in their <different kinds>
where the Trinity dwells in great splendor.
(601:1210–12)
A third highlight I should like to point out is the reiteration of the
theme of the image. All the wonders of the chariot throne, the fiery
spirits in their strange and terrible forms, the crystal and the sap-
phire, all the heavenly assemblies, are dominated by a human form.
The Lord of the angels, Jacob points out, was seen by Ezekiel “as a
man.” Here in lines which recall Irenaeus of Lyons centuries earli-
er, we find Jacob’s statement that Adam was created in the likeness
of the Incarnate Word:
Before creation, the Father had drawn the image (ṣalmâ) of His
Son,
and depicted Him, and showed Him how He would shine
forth on all the earth.
The Father gazed at the likeness (dmûtâ) of His Son, and mold-
ed Adam,
since He was going to give <the Son> to the world, He deline-
ated Him beforehand.
(591:1014–1017)
I would add that, in view of what we noted above concerning the
microcosmos and macrocosmos, anthropos and makranthropos, it
makes a kind of humorous sense for Jacob to have remarked earlier
on that the “Word sits on the throne (before Ezekiel) in order to
get accustomed to human dimensions.” he is obviously toying with
the shiʾur qomah traditions in a playful way, but the imagery of the
makranthropos, the divine spirit investing the cosmos like the soul
in the body, “downsizing,” as it were, in order to be incarnate is
both ancient and common, particularly among Syriac-speaking
Christians. We find it, for example, in the Odes of Solomon, in
Ephrem, and in the Syrian-influenced Macarian Homilies. Certain-
ly, Jacob understands the notion of the Great One “making Him-
self small” in a metaphorical sense, not a literal one, but he is clear-
ly drawing on very old traditions of the imago dei in its relation to
the divine Glory, the kavod YHWH. Then, too, the notion that the
Second Person particularly, as in the old Logos Christology, is al-
INTRODUCTION 9
ready in a sense vested with a body, i.e., the cosmos itself, lends
extra force to the imagery here.
A last highlight concerns the place where we should be look-
ing to encounter the splendor of the divinity. This is, again, Jacob’s
subtext. In a wonderful passage, he takes up Ezek. 10, with its pic-
ture of the “angel in white linen” approaching the chariot in order
to receive from the hand beneath the three coals of fire, which he
then scatters over Jerusalem as a sign of the judgement ordained
for the city. This, Jacob tells us, is an image of the Christian priest
celebrating the Eucharist. The liturgy of heaven and the worship of
the Church are one and the same:
Within the chariot were holy coals of fire,
in the holy altar are precious pearls.
On the altar is the Body, and on the chariot, fire abides,
for both above and below there is a single mystery of the Only
One.
(596:1116–19)
The hand beneath the chariot is an image of the Holy Spirit who
“overshadows and dwells within the bread and makes it the body
<of Christ>.” At this point, Jacob moves on to link together the
worship of the Old and New Covenants, rightly noting the express-
ly sacerdotal imagery of the angel’s white linen. “Moses,” he notes,
“saw the whole picture of these mysteries …<and> so Ezekiel saw
them as well.” Sinai and Temple, heaven and Church’s worship, are
all of them joined in Christ, the bond between them and now, as
well as between those on high and those below.
Thus we arrive at the force of Jacob’s concluding remarks. We
are not to go looking for a way to climb up to heaven. The Pres-
ence, the shekinah, is here among us:
The hidden altar, which is ministered to in mystery –
see! it is revealed, and is among earthly “angels.”
(607:1347–48)
“If,” he adds, the eye of our soul were as limpid as the prophet’s
the shining throng of their (angels) hovering would entrance us.”
Indeed:
And all the mysteries that were hidden among the angels
come to pass in her (i.e., the Church), and she is <now>
like a schoolmistress of the heavenly beings.

(609:1381–82)
There is therefore a greater thing among us now than Ezekiel’s
chariot throne, for if in heaven the cherubim “bear him upon their
backs with wonder,” in the Church on earth we may “hold him fast
in the hollows” of our hands.
There is more that I could say, including the lovely symmetry
of the piece, beginning as it does with the “Exalted One on the
unsearchable chariot,” concluding with the mystery of “The Cruci-
fied One in whom all the mysteries are accomplished,” and turning
on the punch line of Philipians 2, but there is enough in what I
have said, I think, for me to say now that the characterization of
Jacob as somehow strange and aberrant, a fringe person, could not
be further from the truth (574:657–663, n. 36). In this homily,
which I gather resonates comfortably with his other works, he is at
root lending expression to the common faith of the Church. Per-
haps the very fact that he does move so completely in the thought
world of the scriptures and the liturgy makes him appear odd to
those who are looking for a more contemporary and philosophical
account of Christian belief, but this should not stop us from giving
him a most sympathetic hearing. I for one am confident that a
careful account of his thought and his use of sources will only do
him credit, and will confirm the status he continues to enjoy today
among Syriac-speaking Christians, along with his beloved Ephrem,
the great singer of the Faith.
[Excerpted from notes of Alexander Golitzin. For a more ample version,

see his article “The Image and Glory of God in Jacob of Serug’s Homily, ‘On
the Chariot that Ezekiel the Prophet Saw,’ in St. Vladimir’s Theological
Quarterly 47: 3–4 (2003) 323–64.]
Translation and Introduction, A. Golitzin;

edited with Notes, M. Hansbury.
Both the translator and the editor are very grateful for the oversight
of Sebastian Brock.
INTRODUCTION 11
OUTLINE
I. Jacob’s petition for the ability to sing God’s praises. (1–36)
II. It is the office of the human tongue to sing praises, not the
dumb creation – even though the stones could sing, were
God to will it so. (37–62)
III. God is greater than all creation, above the heights and be-
neath the depths, infinite and not comprehended. (63–90)
IV. He created the universe from nothing and it hangs, sus-
pended, on His authority. (91–112)
V. His power (ḥaylâ) and His sign (remzâ) sustain it, preserving
the opposites in harmony. (113– 163)
VI. His sign and power are the world’s sole foundation, the
ground of its motion. (164–181)
VII. As a man casts a stone and the force of his arm sustains it
in flight, so does God’s power sustain creation. (182–219)
VIII. Macrocosmos and microcosmos: as is the power/sign in
the universe, so is the soul in the members. (220–263)
IX. Role of the intellect (hawnâ): the image of God, not con-
fined by the body, climbing to the heaven. (264–303)
X. Ezekiel’s vision of the Chariot: a description of his vision
and warning against forced ascent to Eden. (304–341)
XI. Paraphrase of Ezekiel’s account of the chariot vision.
(342–413)
XII. On the great difficulty of interpreting the vision: Why the
different forms? What do they mean? (414–456)
XIII. None can say why these particular forms [but Jacob will
try!]. Certainly, the forms are not the reality. (457–488)
XIV. The mystery of the motion of the living creatures: four di-
rections and the same direction. (489–514)
XV. Neither the foolish nor the wise can explain this miracle. It
overwhelms reason. (515–529)
XVI. So Jacob will make his discourse an account of his amaze-
ment. (530–541)
XVII. The paradox of the Word who carries all creation, yet who
is carried here by the cherubim. (542–555)
XVIII. An explanation of the chariot’s origin: God gave it to pro-
vide a place for the angels to see and worship him, since
He transcends even them. His own “place” is hidden and
infinite. (556–611)
XIX. Why was Ezekiel shown the chariot created for the angels?
As consolation for the exile, to show him God’s “mounts”
are incomparably greater than the ornamented horses of
the conquerors. (612–653)
XX. And as a prophecy concerning the Son of God, who is the
breath of prophecy, the mystery of its mysteries. (654–669)
XXI. The form on the chariot is an anticipation of the incarnate
Word, as the chariot itself is a prefiguration of the virgin
Mother, the Theotokos. (670–691)
XXII. Ezekiel’s vision and the unity of the Son of God: The One
uniting God and man, angels above with humans below is
the same unique Son, the one mediator making peace.
(694–749)
XXIII. The whole Gospel is therefore inscribed in the chariot.
The four living creatures represent it preached to the four
corners of the world – Jacob notes the four evangelists,
but creatures represent all of the apostles. The wheels re-
veal the relationship of the OT and NT. (750–827)
XXIV. The form on the chariot is the form of the incarnate
Word, the humility of the Son of God. (828–857)
XXV. The incarnation is the confirmation of the prophecy, the
retroactive source of Ezekiel’s authority (vs. merkabah
speculation?), without which the chariot vision is merely
obscure. The New Testament supports the Old, as the
prophets and apostles do each other. (858–931)
XXVI. Apostrophe to the Jew: the form on the chariot is not the
Father – else anthropomorphism and foolish literalism –
but the incarnate Son. The throne is a type of the Virgin.
(932–1003)
XXVII. All the wonders of the chariot, the forms and flames, are
dominated by the figure of a man. This is the image of
God, and the Father molded Adam in the likeness of the
incarnate Christ who was to come. (1004–1045)
XXVIII. All the forms of the chariot owe to the economy of the
revelation, thus shapes are given the angels who are them-
selves of fire. (1046–1063)
XXIX. The angel in white linen and the coals of fire (see Ezk.
10:2–8). Parallels with the high priest of the temple and the
priest of the Christian Eucharist. The chariot is also the
revelation of the mysteries of the Church. Note im-
INTRODUCTION 13
portance of the epiclesis, i.e., the central role of the Holy

Spirit in the effecting of the Eucharistic change. (1064–
1169)
XXX. Both Sinai in Exodus (see Ex. 25ff) and Ezekiel’s chariot
are prophecies of Christ and the Church, especially the lat-
ter’s Eucharist. Thus Christ is the one who links together
the liturgies of heaven and earth. The altar of the Eucharist
parallels the chariot of the angels. (1170–1203)
XXXI. But God, the Trinity, in Himself is hidden from both hu-
mans and angels. His being (ousia) is hidden. One may
know only “that it is”, not “what it is”. (1204–1234)
XXXII. Yet God does come down to revelation: to the highest an-
gels ineffably, to the intermediate angels in the chariot, and
to us on earth in the Church’s sanctuary. (1235–1260)
XXXIII. Ezekiel saw the splendor of the angels, and then realized
even this – the merkabah – was not the ultimate and inac-
cessible place of divinity. (1261–1306)
XXXIV. The lesson is therefore that we are not to look for God
“up there,” but rather here, at the altar of the Church.
Here is the “place” to which we are to bind the intellect
and focus its attention. To the limpid eye, all the glories of
heaven are present here – and even more than the angels:
they carry the Word upon their backs, but we are given to
hold Him in the hollows of our hands. (1307–1400)
MANUSCRIPTS CONTAINING THIS HOMILY

For his edition, Bedjan employed:
• London, British Library, Add. 12162;
• London, British Library, Add. 14590;
• Oxford, Bodleian Library, Cat.135 (Pococke 404);
• Vat. Syr. 117.
Fourteen other manuscripts may be found in
• A. Vööbus’ Handschriftliche Überlieferung der Memre-Dichtung
des Ja’qob von Serug, I–IV(CSCO Subsidia 39–40, 60–61;
1973–80), see v.40.
TEXT AND TRANSLATION
15
HOMILY 125: ON THAT CHARIOT WHICH

EZEKIEL THE PROPHET SAW
Jacob’s petition for the ability to sing God’s praises
Exalted One, seated on the unsearchable chariot:
give me Your word, that on earth I may proclaim Your infinity.
Hidden One, 1 exalted above the heavenly beings who bear You
aloft,
grant that I may sing to You here in the regions below which you
have redeemed.
5 Essence 2 alone with knowledge of itself, how it exists,
speak distinctly in me that I may speak of You.
O! You, served by the legions of flame,
let my tongue serve You with the beauty of its singing.
Awesome One, by whom the sun is dazzled if it gazes upon You,
10 let my intellect gaze on You and be greatly moved to Your praise.
Hidden One, who are far from the assemblies of the sons of light,
reveal Your mysteries to me, that with its song my tongue may re-
veal You.
Borne by the cherubim, ineffable for us on earth,
speak through me for the sake of the mercies which You sustain.
1 Hidden One (genîzâ): according to Koonammakkal in every religion

there is a tension between God as beyond and God as here and now, ‘the
Hidden One manifested Himself in revelation,’ see Koonammakkal, “Self-
Revealing God.” See also his “Divine Names and Theological Language in
Ephrem.” And see Noujaïm, “Anthropologie et économie,” which deals
in depth with hiddenness (kasyûtâ) and manifestation (galyûtâ).
2 Essence (ʿityâ).
‫‪TEXT AND TRANSLATION‬‬ ‫‪17‬‬
‫ܡܐܡܪܐ ‪.‬ܩܟܗ‪.‬‬
‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܠ ܺ‬ ‫ܰ ܳ ܰ ܰ ܳ‬
‫ܒܬܐ ܰܕ ܳ‬
‫ܢܒ ܳܝܐ‪.‬‬ ‫ܥܠ ܗܝ ܡܪܟ‬
‫ܐܡܪ ܐ ܽܫ ܳ‬
‫ܝܬܘܗܝ ܶܕܝܢ ܳܗ ܳܢܐ ܺܡ ܳ‬ ‫ܺ ܰ‬
‫ܘܪܝ‬ ‫ܐ‬
‫ܰ‬
‫ܺܡܐܡ� ̱‬
‫ܘܗܝ‬
‫ܥܩܘܒ‪.‬‬‫ܝܫܐ ܳܡܪܝ ܝܰ ܽ‬‫ܰܕܩ ܺܕ ܳ‬
‫‪B 125‬‬
‫‪543‬‬ ‫ܬܒ ܳ‬ ‫ܒܬܐ ܳܕ� ܶܡ ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܬܒ ܥ ܰ‬ ‫ܳܳ ܳ ܶ‬
‫ܪ ܰܡܐ ܺܕܝ ܶ ܳ ܰ ܶ ܰ ܳ ܰ ܳ ܳ ܰ‬
‫ܐ‪:‬‬ ‫ܨ�‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܠ‬
‫ܗܒ ܠܝ ܡܠܬܟ ܕ ܳܐܟܪܙ ܒܐܪܥܐ ܕܕ� ܣܟ ܐܢ̱ܬ܀‬
‫̈‬ ‫ܳ‬
‫ܓܢ ܳܝܙ ܐ ܕܥܶܠܝ ܶܡܢ ܥܶܠ ܷܝܐ ܰ ܰܟܕ ܛܥܺ ܺܝܢܝܢ ܶܠܗ‪:‬‬ ‫ܺ‬
‫ܳ‬
‫ܦܪ ܺܝܩܝܢ ܳܠܟ܀‬ ‫ܐܙܡܪ ܳܠܟ ܶܒܝܬ ܬ ̈ܚܬ�ܶܐ ܰܕ ܺ‬ ‫ܨܒܝ ܶܕ ܰ‬ ‫ܺ‬
‫‪5‬‬
‫ܰ‬
‫ܐܝܟܢ ܐܺܝܬܘܗܝ‪:‬‬ ‫�ܚܘܕ ܰܕ ܰ‬ ‫ܝܬ�ܐ ܳܕܝ ܰܕܥ ܽܗܘ ܶܠܗ ܰܒ ܽ‬ ‫ܐܺ ܳ‬
‫ܳ ܶ ܶ‬ ‫ܰܐܢ̱ܬ ܰܡܠܶܠ ܺܒܝ ܳܦ ܽܪ ܳ‬
‫ܕܠܟ ܐ ܰܡܠܠ܀‬ ‫ܘܫ ܻܐܝܬ‬
‫ܳ ܶ ܰ ܰ ܶ ܶ ̈ ܽ ܶ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܕܫ ܳ‬ ‫ܓܝܘܢܐ‬ ‫ܶ‬ ‫ܐܘ ܕܡܫܬܡܫ ܡܢ ܠ‬
‫ܳ‬ ‫ܺ‬
‫ܙܡܝ�ܬܗ ܰܶܫܦܝ� ܰܬܐ܀‬ ‫ܳ‬ ‫ܡܫܟ ܶܠ ܳܫܢܝ ܰܒ ܺ‬ ‫ܰܢܫ ܳ‬
‫ܡܫܐ ܳܓ ܰܗܪ ܶܡܢܶܗ ܐܢ ܳܚܐܪ ܶܒܗ ܶ‪:‬‬ ‫ܕܚ ܳܝ� ܶ‬
‫ܕܫ ܳ‬ ‫ܺ‬
‫‪544‬‬ ‫‪10‬‬
‫ܽ ܳ‬
‫ܽܢܚܘܪ ܳܒܟ ܰܗ ܳܘܢܐ ܘܢܶܬܬܙܺܝܥ ܰܪ ܰܒܬ ܥܰܠ ܬܫܒܘܚܬܟ܀‬
‫ܰܟ ܳ ܰ ܰ ܶ ܶ ܰ ̈ ܽ ܰ ̈ ܰ ܽ ܳ‬
‫ܣܝܐ ܺܕܡܒܥܕ ܰ ܡܢ ܶ ܟܢܫ ܶܝܗܘܢ ܶ ܳܕܒܢܝ ܰ ܢ ܺܘܗܪ ܳܐ‪ܶ :‬‬ ‫ܺ‬
‫ܓܠܝ ܠܝ ܐ̱�ܙܝܟ ܢ ܳܓܠܝܟ ܠܫܢܝ ܒܙܡ ܰܝ�ܬܗ܀‬
‫��ܢܶܐ‪:‬‬ ‫ܬܡܠܰܠ ܶܡܢ ܐ ܳ‬ ‫ܘܒܐ ܕ� ܶܡ ܰ‬ ‫ܟ� ܶ‬ ‫ܫܩܝܠ ܰܒ ܽ‬ ‫ܺ‬
‫ܰ ܶ ܰ ܺ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬
‫ܥܙܝܠܝܢ ܳܒܟ܀‬ ‫ܐܢ̱ܬ ܰܡܠܠ ܺܒܝ ܶܡܛܠ �ܚܡܐ ܕ‬
15 Exalted One, who are far above the heavenly assemblies,

show me Your wonder, 3 that without prying I may speak of You.
Good Lord to whom dominions belong,
through You may I be stirred to speak of You.
O! You, blessed by the motion of the speaking wheels,
20 move my voice to multiply Your praise abundantly.
O! Power which carries its sign 4 to the earth and guides it, 1 Cor 1:24
by that same Power which is from You, make this homily shine out
to its listeners.
O! You, who have spoken to us in part and through likenesses Heb 1:1
let Your instruction be voiced by me through the Son who is of
Your essence. 5
25 O! hidden Word, which came down to the earth openly,
give me of Your wealth, that I may impart it amongst the poor.
Lord most high, my mouth is insufficient for Your praise: 6
make a new mouth for me that it may proclaim Your songs.
3 Wonder (tehrâ): not simply an emotion brought on by what sur-

passes expectation or experience but a way of seeing, perceiving and feel-
ing divine realities. As an integral part of revelation (gelyânâ) it occurs very
often in Jacob. In his homily “On the Nativity of Our Lord,” (Bedjan,
SMS,790–808) there are thirteen occurrences of tehrâ and thirteen of dum-
râ. See also his homily, “On the Name ‘Wondrous’ that Our Lord was
Called.” And see Hansbury, “Insight without Sight,” for the importance
of tehrâ/temhâ in later Syriac tradition.
4 Sign (remzâ): according to Alwan remzâ is the personification of
God’s thought (ḥuššâbâ), pronounced in the form of a commandment

(pûqdânâ) and realized through His power (ḥaylâ). See Alwan, “ ‘Remzo’,”
105.
5 Essence (ʿitûtâ ): a synonym of ʿityâ not found in early Syriac texts,
first used by Aphrahat where he equates it with ʿityâ. See U. Possekel,

Evidence of Greek Philosophical Concepts (CSCO) 55–59.
6 Jacob inherits Ephrem’s insistence on praise. In the Table Blessings
of Ephrem there is a singular interpretation of the fall of Adam: his sin

was that ‘he ate fruit and did not give praise.’ The ingratitude of Adam
was redeemed by Christ when He ‘gave praise and broke bread.’ See
Hansbury, Hymns of Saint Ephrem, Memra III 6.
‫ܢܫ ̈ܝ ܽܗܘܢ ܰܕ ̈ܫ ܶ ܰܡ ܳ�ܢܶܐ‪:‬‬ ‫ܕܡܒܥܰܕ ܶܡܢ ܶܟ ܰ‬ ‫ܳܪ ܳܡܐ ܰ‬ ‫‪15‬‬

‫ܶ‬ ‫ܒܨܬܐ ܥܠ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬
‫ܰܚ ܳܘܢܝ ܬ ܳ‬
‫ܝܟ ܐ ܰܡܠܠ܀‬ ‫ܳ‬
‫ܗܪܟ ܰܕܕ� ܳ‬
‫ܶ ܶ‬ ‫ܳ‬
‫ܳܡ ܳܪ ܐ ܛ ܶ ܳܒܐ ܺܕܕܝܠܗ ܐ ܽܢܘܢ ܳܡ ܰ� ܳܘܬܐ‪:‬‬
‫ܽ ܳ ܳ‬ ‫ܰ ܰ ܳ ܽ‬
‫ܡܡܠܠܘ ܶܡܛ ܶܠܬܟ܀‬ ‫ܳ ܶܡ ܳܢܟ ܐ ܽܙܘܥ ܠ‬
‫̈ܳ ܳ‬ ‫ܒܙ ܳ‬‫ܬܒ ܰܪܟ ܰ‬ ‫ܐܘ ܶ‬
‫ܝܓ� ܰܡ ܴܠܠܬܐ‪:‬‬ ‫ܕܓ ̈‬ ‫ܘܥܐ ܺ‬ ‫ܕܡ ܰ‬
‫ܰܐ ܺܙܝܥ ܳܩ ܰ� ̈ܝ ܰܢ ܽ‬ ‫‪20‬‬
‫ܺ‬
‫ܘܒܚܟ ܥܰܬ ܳܝܪܐܺܝܬ܀‬ ‫ܦܪܘܢ ܽܫ ܳ‬
‫ܡܕ ܰܒܪ ܳ� ̇ܗ‪:‬‬ ‫ܪܥܐ ܰܘ ܰ‬ ‫ܡܙܗ ܰ� ܳ‬ ‫ܰܚ ܳܝ� ܰܕܛܥܺܝܢ ܶܪ ܶ‬
‫ܰ ܳ‬
‫ܐܡܪ ܐ ܥܰܠ ܳ ܳܫ ܽܡ ̈ܘܥܶܐ܀‬ ‫ܕܡ ܳܢܟ ܢܶ ܰܕܢܚ ܺܡ ܳ‬
‫ܳܒܝ ܰ ܶ ܰ ܰ ̈ ܰ ܳ ܳ‬
‫ܚ� ܶ‬
‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬
‫ܶܐܘ ܰܕܡ ܰܠܠ ܺ ܠܢ ܺܒܡ ܳ�ܘܬܐ ܰ ܘ ܳܒܕܡ ܶܘܬܐ‪ܳ ܽ ܺ :‬‬
‫ܢܬܡܠܠ ܒܝ ܡܐܡܪܟ ܰܒܒܪ ܐ ܕܡܢ ܐܝܬܺܘܬܟ܀‬
‫‪25‬‬
‫ܦܩܬ � ܳ‬ ‫ܝܬܐ ܕܢܶ ܰ‬ ‫ܶ ܳ ܺ ܳ‬
‫�� ܳܢܐܝܬ‪:‬‬ ‫ܪܥܐ ܶܓ ܳ‬
‫ܰܡܠܬܐܺ ܟܣܽ ܰ ܶ ܶ ܶ‬
‫ܶ‬ ‫ܺ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬
‫ܗܒ ܠܝ ܥܘܬ�ܝܟ ܐܬ ܶܠ ܐܢܘܢ ܒܝܬ ܡܣܟܢܐ܀‬ ‫ܽ‬
‫ܘܚܬܟ ܳܡ ܶܪ ܐ ܰ� ܶ‬ ‫ܽ ܳ‬ ‫ܒܨܝܪ ̱ܗܘ ܶ‬ ‫ܘܡܐ ܺ‬ ‫ܽܦ ܳ‬
‫ܘܡܐ‪:‬‬ ‫ܽ ܳ ܰ ܳ ܶ ܺ ܰ ܶ ܰ ܺ ܳ‬ ‫ܫܒ‬ ‫ܬ‬ ‫ܢ‬ ‫ܡ‬
‫ܙܡ ܳܝ�ܬܟ܀‬ ‫ܦܘܡܐ ܚܕܬܐ ܥܒܕ ܠܝ ܕܢܟܪܙ ܠ‬
On those chosen lips which you promised in the prophecy, Zeph 3:9
30 may the wonderful teaching of Your divinity be voiced by me.
By the love which is the sum of all wisdom,
let my discourse extend to the telling of what is incomprehensible.
By that faith which is the very breath of the new life,
may I reach out to Your recital, which is far above any who speak.
35 Through hope in You let me open my mouth to You, since I am
convinced
that You will fill it with great praise as You have promised.
It is the office of the human tongue to sing praises, not the dumb creation –
though even the stones could sing, were God to will it so.
The open mouth as an empty vessel – see! – is looking to you,
as You have promised: fill it with praise for Your love’s sake. 7
Were You to will it, it would be easy for the stones to speak of
Your glory, 8
7 Love (ḥûbâ): on divine love Brock says that “God’s boundless love
is a central theme throughout Syriac tradition” from Ephrem to Isaac the
Syrian, see Brock, Spirituality, 84. According to Bou Mansour , the centrali-
ty of divine love in Jacob’s teaching is understudied and may be the most
profound intuition of his work, see Bou Mansour, Théologie de Jacques I, 31–
33. Jacob situates love not in the divine will which might imply creation
out of necessity but in the divine essence (ʿitûtâ). He sees divine mercy as
the source of Creation, Salvation and Incarnation. And Jacob says human
love is the only adequate response to God’s love as seen in the divine
economy. It is also divine love that empowers human love in the under-
standing of Scripture, see Hansbury, “Love as an Exegetical Principle.”
And elsewhere Jacob actually calls love a mediary (meṣʿâyâ): “It is right that
love should stand now as a mediary, for without love, the hearer has no
understanding.” See Brock, Veil on Moses Face, lines 19–20.
8 Glory (šûbhâ): refers to the glory of God, human participation in
this Glory, and the manifestation of the Glory throughout creation.

Words used are šûbhâ and téšbohtâ. These together with ʿiqârâ and škîntâ are
the equivalent of kavod from the Hebrew root meaning heaviness and
glory. Kavod is found to indicate power and majesty not only in nature and
history, but also to describe an “outward manifestation of ultimate Reali-
‫ܺ ܳ ܳ ܶ ܰ ܺ ݁ ܰ ܺ ܳ‬ ‫ܶ ܳ‬
‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܒܣܦܬܐ ܓܒܝܬܐ ܗܝ ܶܕܐܫܬܘܕܝܬ ܳܒ‬
‫ܟ܀‬ ‫ܘܬ‬ ‫ܐܠ ܽ‬
‫ܗ‬ ‫ܗܪ ܐ ܰܕ ܳ‬ ‫ܐܡܪ ܬ ܳ‬ ‫ܬܡܠܰܠ ܺܒܝ ܺܡ ܰ‬ ‫ܢܶ ܰ‬ ‫‪30‬‬
‫‪545‬‬ ‫ܳ ܳ ܽ ܳ ܰܺ ܽ ܳ‬ ‫ܰ‬
‫ܝܡܘܬܐ‪:‬‬ ‫ܘܒܐ ܺܕܐܝܬܘܗܝ ܣܟܐ ܰܕܟ� ̇ܗ ܚ ܳܟ‬ ‫ܒܚ ܳ‬ ‫ܽ‬
‫ܬܕ ܳܪܟܐ܀‬ ‫ܶܐܡܬܘܚ ܶܡܠܰܬܝ ܥܰܠ ܬܫܥܺܝܬܐ ܕ� ܶܡ ܰ‬
‫ܳ‬ ‫ܽ‬
‫ܰ ܳ ܰ̈ ܰ ̈ ܶ‬ ‫ܘܬܐ ܺ‬ ‫ܰ ܳܽ ܳ‬
‫ܐ‪:‬‬ ‫ܬ‬
‫ܰ ܺ ܶ ܰ ̈ ܶ‬ ‫ܕ‬ ‫ܚ‬ ‫ܐ‬‫ܝ‬‫ܷ‬ ‫ܕܚ‬ ‫ܐ‬ ‫ܘܩ‬ ‫ܣ‬ ‫ܝ‬‫ܗ‬‫̱‬ ‫ܝ‬‫ܕܗ‬ ‫ܶܒܗܝܡܢ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬
‫ܐܡܛܐ ܠܫܪܒܟ ܶܕܪܡ ̱ܗܘ ܣܓܝ ܡܢ ܡ ܴ��܀‬
‫‪35‬‬
‫ܰ‬
‫ܒܪ ܐ ܰܕܥܠܰܝܢ ܐܦܬܚ ܳܠܟ ܽܦ ܰܘܡܝ ܰܟܕ ܰܡ ܰܫܪ ܐ̱ ܳܢܐ‪:‬‬ ‫ܒܣ ܳ‬ ‫ܰ‬
‫ܶ ܰ‬ ‫ܕܡܠܶܝܬ ̱ܗܘ ܶܠܗ ܽܫ ܳ‬
‫ܘܕܝܬ܀‬ ‫ܐܫܬ ܺ‬ ‫ܘܒܚܐ ܰܪ ܳܒܐ ܐܝܟ ܰܕ‬ ‫ܳ‬
‫ܝܚܐ ܳܡ ܳܐܢܐ ܺ‬ ‫ܺ‬ ‫ܽܦ ܳ‬
‫ܝܩܐ ܳܗܐ ܳܚܐܪ ܳܠܟ‪:‬‬ ‫ܣܦ ܳ‬ ‫ܦܬ ܳ‬ ‫ܐ‬ ‫ܘܡ‬
‫ܘܒܚܐ ܶܡܛܠ ܽܚ ܳ‬
‫ܘܒܟ܀‬ ‫ܘܕܝܬ ܬܶܡܠܺܝܘܗܝ ܽܫ ܳ‬ ‫ܐܫܬ ܺ‬ ‫ܰ ܶ ܰ‬
‫ܕܐܟ ܕ‬
‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫̈‬ ‫ܺ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܺ‬
‫ܘܒܚܟ ܐܠܘ ܳܨܒܝܬ‪:‬‬ ‫ܐܦܐ ܫ ܳ‬ ‫ܦܫܝܩ ̱ܗܘ ܢܡܠܢ ܟ ܷ‬
‫‪ty.” See Quispel, “Ezekiel 1:26.” Both Jacob and the rabbis are concerned‬‬
‫‪about the possibility of experiencing Ezekiel’s vision of the throne of‬‬
‫‪Glory. Also in Aphrahat, particularly in Demonstration 14, one finds glory‬‬
‫‪imagery and even allusions to Hekhalot literature. See Golitzin, “Recover-‬‬
‫”‪ing the ‘Glory of Adam’.‬‬
40 deign rather to be praised by lips that speak.

If the heights and depths were moved to speak,
they would be too small to speak of You with their various forms. 9
May these silent ones not enter to Your praise instead of me,
let them rather move me, who am endowed with speech, to won-
der at Your doctrine.
45 If You had willed it so, the sea and the dry land would have sung
Your praise. 10
Let the sea keep silent, and may the hymns of Your praise be sung
by me.
If it pleased You, the earth would speak out concerning You,
to it give silence instead, O Giver, and to me Your praise.
Let these be silent, for they are silent in their natures,
50 and may discourse on Your glory be richly pronounced by me.
Even if fallen from freedom, I am still Your image, 11
speak through Your image, which by Your gift was endowed with
speech.
Let everything created abide in what is its own, just as You created
it,
lest the order dear to Your creative activity 12 be altered.
9 Forms (schemata).
10 Praise (téšbuḥtâ): according to Ephrem, to praise God is the role of
humanity, angels, seraphim and the natural world. See Brock, “Humanity
and the Natural World.” And see F. Rilliet, “La Louange des Pierres,”
commenting on Jacob he says ‘all creation is filled with divine presence
and continually gives praise and thanksgiving.’ Both Christian and Jewish
sources refer to this. See Ginzberg, Legend of the Jews Vol. I 42–46, Vol. V
60–62. And see the very beautiful lines of this homily, 59–60: “The very
pulse of my created being requires Your praise, and, as by its nature, it
hastens to You to give praise.”
11 Image (ṣalmâ): see the discussion of this in Bou Mansour, “Étude
de la Terminologie,” 239–46.
12 Creative activity (ʿâbûdûtâ): Ephrem contrasts this with human
technique (ûmânûtâ), (Eccl. 45,22). As elsewhere he contrasts divine remzâ

‫‪40‬‬
‫ܶ ܶ ̈ܳ ܰ ̈ܳ ܳ ܺ ܶ ܰ‬
‫ܨܒܝ ܕܬܫܬ ܰܒܚ܀‬ ‫ܦܘܬܐ ̈ ܶܡ ܴܠ ܶܠ ܽܬܐ ܶ‬
‫ܡܢ ܣ ܴ‬
‫ܰ ܰ ܳ ܽ‬ ‫ܺ‬ ‫ܘܡܐ ܽ‬ ‫ܱ� ܶ‬
‫ܘܥܘܡܩܐ ܐܠܘ ܐܬܬܙܝܥܘ ܠܡܡܠܠܘ‪:‬‬
‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܘܢܟ ܶܒ ܺ‬ ‫ܢܡܠ ܽ ܳ‬ ‫ܘܪܝܢ ̱ܗ ܰܘܘ ܳܠܟ ܰܕ ܰ‬ ‫ܙܥ ܺ‬ ‫ܽ‬
‫ܡܫ ܳܒ ܽܚܘ‪:‬‬
‫ܽ‬
‫ܚ� ܰܦܝ ܢܶܥܠܘܢ ܰܠ ܰ‬ ‫ܳ� ܰܫܬܝ̈ܩܐ ܳ‬ ‫ܺ‬
‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ ܰ ܷܳ ܳ ܺ ܰ ܶ‬
‫ܶܠܝ ܡ�� ܢܥܝܪܢܝ ܬܗܪ ܐ ܥܠ ܶܝܘܠܦܢܟ܀‬
‫‪45‬‬
‫ܽ ܳ‬ ‫ܐ ܽܠܘ ܳܒܥܶܝܬ ܝܰ ܳܡܐ ܘܝܰ ܳ‬
‫ܫܒܘܚܬܟ‪:‬‬ ‫ܒܫܐ ܰܙܡܪܘ ܬ‬
‫ܡܪܘܢ܀‬ ‫ܘܒܚܟ ܺܒܝ ܢܶ ܰܙܕ ܽ‬ ‫ܘܩܠ ܰ ̈ܝ ܽܫ ܳ‬ ‫ܫ� ܝܰ ܳܡܐ ܳ‬ ‫ܶ ܶ‬
‫ܢ‬
‫ܶ ܳ ܰ ܳ ܰ ܳ ܰ ܳ ܶ ܳ ܳ‬
‫ܐܢ ܫܦܪ ܠܟ ܐܪܥܐ ܡܡ�� ܡܛܠܬܟ‪:‬‬
‫ܰ ܳܽ ܳ ܶ ܳ ܰ ܳ ܺ ܶ ܽ ܳ‬
‫ܗܒ ܝܗܘܒܐ ܫܬܩܐ �ܪܥܐ ܘܠܝ ܬܫܒܘܚܬܐ܀‬
‫ܟܝ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܫ� ܴ̈ܝܐ ܐ̱ ܽܢܘܢ ܰܒ ܳ‬ ‫ܢܶܫܠܽܘܢ ܳܗ ܶܠܝܢ ܰܕ ܰ‬
‫‪50‬‬
‫ܺ‬ ‫ܬܡܠܰܠ ܺܡ ܳ‬
‫ܘܒܚܟ ܳ ܥܰܬ ܳܝܪ ܻܐܝܬ܀‬ ‫ܕܫ ܳ‬ ‫ܐܡܪ ܐ ܽ‬
‫ܳ‬
‫ܘܒܝ ܢܶ ܰ‬
‫ܶ‬
‫ܺ‬
‫ܶ‬
‫ܠܡܟ ܐ ܳܢܐ ܐ ܶܦܢ ܢܶܦܠܬ ܶܡܢ ܺܚ ܽܐܪܘܬܐ‪:‬‬ ‫ܰܨ ܳ‬
‫‪546‬‬ ‫ܰ ܳ ܰ ܶ ܰ ܶ ܶ ܳ ܶ ܰ ܰ ܳ‬
‫ܒܨܠܡܟ ܡܠܠ ܕܩܢܐ ܡܠܬܐ ܰ ܡܢ ܡܘܗܒܬܟ܀‬
‫ܰ ܰ ܳ‬ ‫ܒܕܝܠܶܗ ܽܟܠ ܰܡܢ ܰܕ ܶ‬ ‫ܰܢܩ ܶܘܐ ܺ‬
‫ܒܪ ܳܝܬܝܗܝ‪:‬‬ ‫ܒܪ ܐ ܐܝܟ ܕ‬
‫ܕܥ ܽܒ ܽ‬ ‫ܝܡܐ ܳ‬ ‫ܪܚ ܳ‬ ‫ܛܟܣܐ ܺ‬ ‫ܫܬܚܠܰܦ ܳ‬ ‫ܳ ܶ ܰ‬
‫ܘܕܘܬܟ܀‬ ‫ܘ� ܢ‬
‫‪with human inclination (yeṣrâ) and teaching yûlpânâ. See Bou Mansour,‬‬
‫‪“Pensée Symbolique,” 412.‬‬
55 The sea for the fish, and the earth that it may bear the sons of men,
and the image with speech, that it may be stirred all the day to Your
praise.
By virtue of what is Yours, my Lord, let there be limpid 13 praise
from those who are endowed with speech.
What my nature has demanded of me is that I sing Your praise
while I stand amazed. 14
The very pulse of my created being requires Your praise,
60 and, as by its nature, it hastens to You to give praise.
Your instruction has shone forth in me, though I did not insist on
gathering
voices and words from the silent creatures.
God is greater than all creation, above the heights and beneath the depths,
infinite and not comprehended
It is from myself that both knowledge and wonder have come Ps 138:6
and it is not from any other source that I have known what Your
glory is.
65 It is from my creation, my Lord, that the knowledge of You comes
that You are without limit,
and by nature I knew that I would find it incomprehensible.
You have concealed that knowledge, which knows Your business,
in human nature,
and in the case of whatever human nature does not know, Error
steps in and takes hold.
Wherever should I go to seek You, my Judge, if I should go astray?
13 Limpid (šapyâ, šapyûtâ): refers to transparency of soul, opening one

to revelation and entry to the New World. There are two references to it
in biblical writings: 4 Esdras 6:32 and Apoc. Baruch 66.1. The term occurs
several times in Ephrem. In Hymns on the Nativity 3.8, he refers the term to
Christ. In John the Solitary, Christ is referred to as the model of limpidity.
See Lavenant, Dialogues et Traités, Introd.
14 Amazed (tehrâ).
‫ܒ� ̈� ܳܢ ܳܫܐ‪:‬‬ ‫ܐܪܥܐ ܕܬܶܛܥܰܢ ܰܠ ܰ‬ ‫�� ̈ܘܢܶܐ ܰܘ ܳ‬‫ܝܰ ܳܡܐ ܽ‬ ‫‪55‬‬

‫ܠܡـــܐ ܡܠܺܝـــ� ܕܢܶܬܬܙܺܝـــܥ ܽܟ ܽ‬ ‫ܳ‬
‫�ܝـــܘܡ ܥܰـــܠ‬ ‫ܘܨ ܳ‬ ‫ܰ‬
‫ܶ ܽ ܳ‬
‫ܽ ܳ ܰ ܳ ܶ ܰ ̈ ܶ‬ ‫ܬܫܒܘܚܬܟ܀‬
‫ܺ ܳ‬
‫ܒܕܝܠܟ ܰ ܳܠܟ ܡܶܪܝ ܫܘܒܚܐ ܫܦܝܐ ܳܡܢ ܡ ܴ��‪:‬‬ ‫ܳ‬
‫ܘܒܚܟ ܰܟܕ ܬ ܰܗܪ ܶܐ̱ ܳܢܐ܀‬ ‫ܟܝܢܝ ܬܒܥܰܢܝ ܐ ܰܙܡܪ ܽܫ ܳ‬ ‫ܰܕ ܳ‬
‫ܽ ܳ‬
‫ܫܒܘܚܬܟ‪:‬‬ ‫ܬܒܥ ܥܰܠ ܬ‬ ‫ܦܬܐ ܕܬܶ ܰ‬ ‫ܰ ܳܶ ܳ ܳ‬
‫ܒܪܝܬܝ ܒܟ�ܢܗ ܳܪ‬ ‫ܰ‬
‫‪60‬‬
‫�ܘܬܟ ܰܠ ܰ‬ ‫ܳ‬ ‫ܡܟܢܶܐ ܶܪܗܛܐ ܳ‬ ‫ܰܘܐܝܟ ܰܕ ܰ‬
‫ܡܫ ܳܒ ܽܚܘ܀‬ ‫ܳ‬
‫ܨܦܬ ܰܠ ܰ‬
‫ܡܟ ܳܢ ܽܫܘ‪:‬‬ ‫ܐܡܪܟ ܰܟܕ � ܝ ܶ ܶ‬ ‫ܰܕܢܚ ܺܒܝ ܺܡ ܳ‬
‫ܳ ̈ ܶ ̈ ܶ ܶ ܳ ܳ ܰ ܺ ܳ̈ ܳ‬
‫ܐ܀‬ ‫ܬ‬
‫ܶܩ ܷ� ܘܡ ܷ� ܰܡܢ ܳ ܒ ܳ�ܝܬܐ ܺ ܰܫܬܳܝܩ ܳ ܶ ܽ ܳ‬
‫ܡܢܝ ̱ܗܘ ܕܗܘܬ ܐܦ ܝܕܥܬܐ ܐܦ ܬܕܡܘܪܬܐ‪:‬‬
‫ܘܒܚܟ ܳܡܢܐ ̱ܗܘ܀‬
‫ܰ‬ ‫ܚܪ ܳܢܐ ܝܶܕܥܶܬ ܽܫ ܳ‬ ‫ܘܠܘ ܶܡܢ ܰܓ ܳܒܐ ܐ ܺ‬ ‫ܰ‬
‫̱‬
‫‪65‬‬
‫ܳ‬ ‫ܳ‬ ‫ܶܡ ܳܢ ̇ܗ ܰܕ ܺ‬
‫ܒܪܝܬܝ ܺܝ ܰܕܥܬܟ ܳ ܳܡܪܝ ܰܕܕ� ܳܣ ܰܟܐ ܐܢ̱ܬ‪:‬‬
‫ܬܕ ܰܪܟܬ܀‬ ‫ܟ� ܳܢ ܺܐܝܬ ܝܶܕܥܶܬ ܶܕ ܰܐܕܥ ܕ� ܶܡ ܰ‬ ‫ܰܘ ܳ‬
‫ܕܥܐ ܰܫ ܳ‬ ‫ܳ‬
‫ܛܡܪܬ ܺܝ ܰܕܥܬܐ ܕܝܳ ܳ‬ ‫ܟ� ܳܢܐ ܰ‬ ‫ܶܒܗ ܰܒ ܳ‬
‫ܪܒܟ‪:‬‬
‫ܝܟܐ ܳ� ̇ܗ܀‬ ‫ܠܒ ܳ‬ ‫ܝܡܐ ܰܘ ܺ‬ ‫ܘܥܝܝ ܳܩ ܳ‬ ‫ܘܡܐ ܳܕ� ܳܝ ܰܕܥ ܛܽ ܰ‬ ‫ܳ‬
‫ܶ ܳ‬ ‫ܶ‬ ‫ܰ ܳ ܺ‬
‫ܝܟܐ ܐ ܰܙܠ ܐܒܥܶܝܟ ܰܕ ܝܳܢܝ ܐܢ ܛ ܶ� ܳܢܐ ܐ̱ ܳܢܐ‪:‬‬ ‫�‬
70 And to what place where you are not, if I should wander?

Were I to go up to the heavens – see! – You are there;
and if again I were to go down to Sheol, there, too, You are to
be found. Ps 139:8
If my intellect were to lift me up to the heights, I would see You;
and if my understanding were to hurl me into the abyss, I would
find You.
75 Heaven is too small and is filled by You, and You bear it up,
and the earth as well is inadequate and not sufficient for You, that
You should be contained by it.
The world is too small for You, and all its regions do not suffice
You,
and where would the intellect go looking were it to seek You out?
If I should go looking for You by casting my intellect beyond the
world,
80 see! there You are, in the place void of other inhabitants.
If I should remain on this side of the world, You are not far away,
because You are close to whomever seeks to cleave to You.
If I should stand at the top of all the high places,
there are yet other heights, there beneath You, which are subject to
You.
85 And if I descend beneath the bottom of all the depths,
beneath them all You stand, supporting the depths lest they grow
weak.
You are resplendent in the height, and if You were to let it go, it
would not stand.
You hold fast the deep, and, once more, were You to abandon it, it
would founder.
You embrace the air, and if You let go of it, it too would pass away.
90 The sea is grasped by You, and the fact that it will not become
desolate is due to You.
He created the universe from nothing and it hangs, suspended, on His authority
The world is a great tent that You have pitched for all the species
You created,
and because of You it hangs established on nothing.
‫‪70‬‬
‫ܰ ܳ ܰ ܳ ܰ ܰ ܰ ܶ‬
‫ܕܠܘ ܬ ܳܡܢ ܐܢ̱ܬ ܐܢ ܳܫ ܰ ܶܓܐ ܐ̱ ܰܳܢܐ܀‬ ‫ܶܘ�ܝܢܐ ܐܬܪ ܐ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܶ‬ ‫ܐܢ ܰܠ ܰ‬
‫ܫܡ ܳܝܐ ܓܝܪ ܽܣܠܩ ܐ̱ܢܐ ܗܐ ܬܡܢ ܐܢ̱ܬ‪:‬‬ ‫ܶ‬
‫ܟܚ ݁‬ ‫ܳܶ ܳ ܳ̇ ܶ ܰ‬ ‫ܐܢܗܘ ܰ‬ ‫ܶܘ ܽ‬
‫‪547‬‬
‫܀‬ ‫ܬ‬ ‫ܫܬ ܰ‬ ‫ܕܠ ܽܫܝܘܠ ܬܘܒ ܢܚܬ ܐ̱ܢܐ ܒܗ ܡ‬
‫ܘܡܐ ܰܢܕ ܶܠܝܢܝ ܰܗ ܳܘܢܐ ܳܠܟ ܳܚ ܶܙ ܐ ܐ̱ ܳܢܐ‪:‬‬ ‫ܡܪ ܳ‬ ‫ܶܐܢ ܰܠ ܰ‬
‫ܫܟܚ ܐ̱ ܳܢܐ܀‬ ‫ܫܕܝܢܝ ܰܡ ܰܕܥܝ ܳܠܟ ܶܡ ܰ‬ ‫ܘܡܐ ܢܶ ܶ‬ ‫ܬܗ ܳ‬ ‫ܶܘܐܢ ܰܠ ܽ‬
‫�ܝܐ ܶܡ ܳܢܟ ܰܘ ܶܛܥܺ ܳܝܢܐ ܳܠܟ‪:‬‬ ‫ܘܡ ܳ‬ ‫ܘܪ�ܐ ܰ‬ ‫ܙܥ ܳ‬ ‫ܫܡ ܳܝܐ ܽ‬ ‫ܰ‬ ‫‪75‬‬
‫ܰ‬ ‫ܳ‬
‫ܦܩܐ ܳܠܟ ܕܬܣܬ ܰܝܰܟ ̄ ܳܒ ܳ ̇ܗ܀‬ ‫ܒܨ ܳܝܪ ܐ ܘ� ܳܣ ܳ‬
‫ܳ‬
‫ܐܪܥܐ ܺ‬ ‫ܰܘ ܳ‬
‫ܬ�ܘܬܐ‪:‬‬ ‫ܦܩܝܢ ܳܠܟ ܐ ܰ‬ ‫�ܡܐ ܘ� ܳܣ ܺ‬ ‫ܙܥܘܪ ܳܠܟ ܳܥ ܳ‬ ‫ܽ‬
‫ܶ‬
‫ܐܝܟܐ ܺܢ ܰܐܙܠ ܢܶܒܥܶܝܟ ܰܗ ܳܘܢܐ ܐܢ ܳܒܥܶܐ ܳ‬ ‫ܰܘ ܳ‬
‫ܟ܀‬‫ܶ‬ ‫ܠ‬ ‫ܶ ܳ ܳ ܶ‬
‫�ܡܐ ܐܢ ܳܫ ܶܪ ܐ ܺܠܝ ܰܗ ܳܘܢܐ ܐܒܥܶܝܟ‪:‬‬ ‫�ܗ ܰܠ ܰܡܢ ܥ‬ ‫ܰ‬
‫ܐ܀‬
‫ܰ ܳ ܰ ܶܕ ܶ ܳ ܽ ܶ‬
‫ܘ�‬ ‫ܡ‬ ‫ܥ‬ ‫ܢ‬ ‫ܡ‬ ‫ܐ‬ ‫ܨ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐܬܪ‬ ‫ܒ‬ ‫ܬ‬ ‫̱‬ ‫ܢ‬ ‫ܐ‬ ‫ܢ‬ ‫ܳܗܐ ܬ ܳ‬
‫ܡ‬ ‫‪80‬‬
‫ܳ ܳ ܰ ܰ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܠܟܐ ܶܡܢ ܳܥ ܳ‬
‫ܪܚܩ ܐܢ̱ܬ‪:‬‬ ‫�ܡܐ ܐܢ ܳܩܐܡ ܐ̱ܢܐ ܰ� ܡ‬ ‫ܳ‬
‫ܬܛ ܶܦܐ ܶ ܳܒܟ܀‬ ‫ܕܒܥܶܐ ܕܢܶ‬ ‫ܘܪܒܐ ܰܐܢ̱ܬ ܰ� ܳܝܢܐ ܳ‬ ‫ܒܩ ܳ‬ ‫ܰܕ ܽ‬
‫ܶ‬ ‫�ܗܘܢ ܰ� ܶ‬ ‫ܥܰܠ ܺܪ ܺܫܝܬܐ ܽܕܟ ܽ‬ ‫ܳ‬
‫ܘܡܐ ܐܢ ܳܩܐܡ ܐ̱ ܳܢܐ‪:‬‬
‫ܠܬܚܬ ܶܡ ܳܢܟ ܐܺܝܬ ܰܕ ܺ‬ ‫ܰ‬ ‫ܘܡܐ ܐ ܳ‬ ‫ܰ� ܶ‬
‫ܝܫܝܢ ܳܠܟ܀‬ ‫ܟܒ ܺ‬ ‫ܐ‬ ‫ܚ� ܢܶ‬ ‫̱‬
‫‪85‬‬
‫ܽ ̈ ܶ‬ ‫ܫܬܐ ܽܕܟ ܽ‬ ‫ܶ ܳ‬
‫ܘܡ ܶܩܐ ܐܢ ܳ ܳܢ ܶܚܬ ܐ̱ ܳܢܐ‪:‬‬ ‫�ܗܶܘܢ ܥ‬ ‫ܰ‬ ‫ܶ‬ ‫ܬܚܝܬ ܐ‬ ‫ܰܘ ܶ‬
‫ܰ‬
‫ܬܪ ܽܦܘܢ܀‬ ‫ܘܡ ܶܩܐ ܕ� ܢܶ ܰ‬
‫ܶ‬
‫ܠܬܚܬ ܳܩܐܡ ܐܢܬ ܕܬܛܥܰܢ ܽܥ ̈‬
‫̱‬
‫ܪܦܝܬ � ܳܩܐܡ ̱ܗܘܐ‪ܳ:‬‬ ‫ܳ‬ ‫ܘܡܐ ܺܙܗܝܪ ܐܢܬ ܶܘܐܠܘ ܰܐ ܺ‬ ‫ܒܪ ܳ‬ ‫ܰ‬
‫ܳ‬ ‫ܽ‬ ‫ܾ‬ ‫̱‬
‫ܫܒ ܳܩܬܝܗܝ ܬܘܒ ܛ ܰܒܥ ̱ܗ ܳܘܐ܀‬
‫ܰ ܳ‬
‫ܐܠܘ‬ ‫ܠܒܝܟ ܰܐܢܬ ܶܘ ܽ‬ ‫ܘܡܩܐ ܺ‬ ‫�ܥ ܳ‬ ‫ܽ‬
‫ܶ‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬
‫ܝܩܬ �ܐܪ ܶܘܐܢ ܳܬܪܦܐ ܶܠܗ ܳܥ ܰܒܪ ܳܐܦ ܽܗܘ‪:‬‬ ‫ܥܦ ܰ‬
‫ܚܪܒ ܶܡܢ ܺܕܝܠ ܽܟ ̱ܗ ܶܝ܀‬ ‫ܰܐ ܺܚܝܕ ܳܒܟ ܝܰ ܳܡܐ ܰܘܕ� ܢܶ ܰ‬ ‫‪90‬‬
‫ܒܪܝܬ‪:‬‬ ‫ܘܗܡܐ ܰܕ ܰ‬ ‫�ܡܐ ܠܛ ̈‬ ‫ܫܟܢܐ ܰܪ ܳܒܐ ܺܢܩܝܫ ܳܠܟ ܳܥ ܳ‬ ‫ܰܡ ܳ‬
‫ܰ ܶ ܳ ܶ ܰ ܳ ܶ ܶ ܶ ܽ ܳ ܳ‬
‫ܘܬ� ܩܐܡ ܥܠ � ܡܕܡ ܡܛܠܬܟ܀‬
The heights are secured and the world is built up, without founda-
tions,
established without anything, it stands there as though on some-
thing.
95 The earth is laid out, and there is nothing on which it is laid,
yet it hangs and stands, indeed, this earth which is not founded on
anything.
The citadel of the human species is mightily built and established,
and is suspended, by means of the sign, without foundations or
columns.
There is nothing beneath the earth to carry its great weight,
100 nor is there anything above that might hold the wide world.
There is no support for the heights to hold up their habitations,
neither are there walls for the deeps to hold up their roofs.
The house of the human species stands isolated on all sides,
there are neither walls, nor foundations, nor columns.
105 The creation is stirred and dwells in this house full of wonders,
and does not discern that all of it exists in a void.
For what thing could there be that would carry all the earth,
and could bear this weight and not succumb?
Even if there were something that could carry the whole earth,
110 it would collapse on itself because of the weight it would bear.
But because it is on nothing that the earth is suspended,
it stands and still is immoveable, for there is nothing that might
collapse.
His power [ḥaylâ] and His sign [remzâ] sustain it, preserving the opposites in
harmony
The hidden sign carries it and stands like the Mighty One,
and there is nothing that knows how to fall or grow weak.
115 The sea and the dry land dwell in proximity with each other,
and neither are they overpowered nor exceed their bounds.
They are opposites but are filled with peace, this one with that one,
and their domains are not corrupted by their contraries.
The earth is set above the waters and is not melted away,
‫ܺ ܺ ܰ ܶ ܰ ܶ ܳ ܳ ܳ ܶ ܶ ̈ܶ‬
‫ܐܣܐ‪:‬‬ ‫�ܡܐ ܕ� ܫܬ‬ ‫ܘܡܐ ܰܘܒܢܐ ܳ ܶܥ ܰ‬ ‫ܩܒܝܥܝܢ �‬ ‫ܳ‬
‫ܰܘܕ� ܶܡ ܶܕ ܰܡ ܡ ܳܬܩܢ ܩܐܡ ܐܝܟ ܕܒܡܕܡ܀‬
‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬
‫‪548‬‬
‫ܝܡܐ‪:‬‬ ‫ܪܥܐ ܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܥܠܰܘܗܝ ܺܣ ܳ‬ ‫ܝܡܐ ܐ ܳ‬ ‫ܺܣ ܳ‬ ‫‪95‬‬
‫ܝܡܐ ܐܦ ܺܗܝ ܕ� ܥܰܠ ܶܡ ܶܕܡ܀‬
‫ܳ‬ ‫ܳ‬ ‫ܘܩ ܳ‬ ‫�ܝܐ ܳ‬ ‫ܶܐ ܳ� ܬ ܳ‬
‫ܰ‬
‫ܘܗ ܶܡܐ ܰܳܓܢ̱ ܳܒ ܳܪܐܺܝܬ‪:‬‬ ‫ܝܪܬ ܛܽ ̈‬ ‫ܝܡܐ ܺܒ ܰ‬ ‫ܘܩ ܳ‬ ‫ܰܒ ܳܢܝܐ ܳ‬
‫ܰ ܽ ̈ܶ‬ ‫ܰ ܳ ܶ ܳ ܳ ܶ ܶ ̈ܶ‬
‫ܘܕ ܐ܀‬ ‫ܐܣܐ ܘ� ܥܡ‬ ‫�ܝܐ ܒܪܡܙ ܐ ܰܕ� ܫܬ‬ ‫ܘܬ‬
‫ܘܩܪ ܐ ܰܪܒܐܳ‬ ‫ܪܥܐ ܶܡ ܶܕܡ ܢܶܛܥܰܢ ܽܝ ܳ‬ ‫ܬܚܝܬ ܐ ܳ‬ ‫ܳ� ܶ‬
‫�ܡܐ ܰܦ ܳ‬
‫ܬ�ܐ‬ ‫ܳܘ� �ܥܶܠ ܶܡ ܳܢ ̇ܗ ܶܡ ܶܕܡ ܰܕ ܺܐܚܝܕ ܳܥ ܳ‬ ‫‪100‬‬
‫ܕ� ܰ ܰ� ܽܝܗܘܢ‪:‬‬ ‫ܐܚܘܕ ܶܡ ܳ‬ ‫ܡܟܐ ܕܢܶ ܽ‬ ‫ܘܡܐ ܳܣ ܳ‬ ‫ܡ� ܶ‬ ‫ܳ� ܰܠ ܰ‬
‫ܝܗܘܢ܀‬ ‫ܛ� ̈ܝܠ ܰ ܽ‬ ‫�ܒܟ ܬ ܺ‬ ‫ܠܡ ܰ‬ ‫ܘܡ ܶܩܐ ܶܐ ̈ܶܣܐ ܶ‬ ‫�ܥ ̈‬ ‫ܦ� ܽ‬ ‫ܳ ܳ‬
‫̈‬ ‫ܰ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܐ ܰ ܰ ܳ ܶ ܰ ܳ ܽ ̈ܶ‬
‫ܡܫܠ ܶܚ ܩܐ ܳܡ ܒܝܬܐ ܕܛ ܳܘܗܡܐ ܡܢ ܟܠ ܓܒܝܢ‪:‬‬
‫ܐܣܐ ܘ� ܥܰ ܽܡ ̈ܘ ܶ‬ ‫ܶ ܶ ̈ܶ‬ ‫ܰ ܳ ̈ܶ‬
‫ܘܡܪ ܐ‪ܳ:‬‬ ‫ܡ� ܽܕ ܳ‬ ‫ܕ� ܐ ܳ ܺ ܳ ܰ ܳ ܰ ܳ ܶ‬
‫ܐ܀‬ ‫ܕ‬ ‫ܬ‬ ‫ܫ‬ ‫ܘ�‬ ‫ܐ‬ ‫ܣ‬
‫ܺ‬
‫ܘ‬
‫‪105‬‬
‫ܳܫܓܝܫܐ ܒܪܝܬܐ ܳ ܘܫܪ�ܐ ܒܒܝܬܐ‬
‫ܝܡܐ ܟ� ܰ ̇ܗ܀‬ ‫ܳ‬ ‫ܽ‬ ‫ܬܒ ܳܝܢܐ ܰܕܒ� ܶܡ ܶܕܡ ܳܩ ܳ‬ ‫ܘ� ܶܡ ܰ‬
‫ܪܥܐ‬ ‫ܗܘܐ ܕܢܶܛܥܰܢ � ܳ‬ ‫ܡܘܢ ܶܓܝܪ ܶܡ ܶܕܡ ܐܺܝܬ ܳ‬
‫ܬܪ ܶܦܐ܀‬ ‫ܘܩܪ ܐ ܳܘ� ܢܶ ܰ‬ ‫ܝܒܪ ܗ ܳܘܐ ܳܗ ܳܢܐ ܽܝ ܳ‬ ‫ܢܣ ܰ‬ ‫ܰܘ ܰ‬
‫̱‬
‫ܪܥܐ ܽܟ ܳ� ̇ܗ‬ ‫ܶܐ ܾܠܘ ܶܡ ܶܕܡ ܐܺܝܬ ܗ ܳܘܐ ܰܕܛܥܺܝܢ � ܳ‬
‫ܰ‬
‫̱‬
‫ܺ‬ ‫ܰ‬
‫ܠ ̱ܗܘܐ ܠ ܰܗ ܒܝ ܰܘܩܪ ܐ ܕܛܥܝܢ܀‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܗܘ ܰܗܘ ܶܡ ܶܕܡ ܳܢ ܶ‬
‫ܦ‬ ‫‪110‬‬
‫ܪܥܐ‪:‬‬ ‫�ܝܐ ܐ ܳ‬ ‫ܶܐ ܳ� ܶܡܛܠ ܕܥܰܠ ܳ� ܶܡ ܶܕܡ ܬ ܳ‬
‫ܝܟܢ ܳܢ ܶܦܠ܀‬ ‫�ܝܐ ܳ� ܶܡ ܶܕܡ ܶܓܝܪ ܰܐ ܰ‬ ‫ܘܫ ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܳܩ ܳ‬
‫ܰ‬ ‫ܶ‬ ‫ܣܝܐ ܛܥܺܝܢ ܳ� ̇ܗ ܳ‬ ‫ܶܪ ܳ‬
‫ܘܩܐܡ ܰܐܝܟ ܰܓܢ̱ ܳܒ ܳܪ ܐ‪:‬‬ ‫ܡܙ ܐ ܰܟ ܳ‬
‫ܬܪ ܶܦܐ܀‬ ‫ܘܠܘ ܶܡ ܶܕܡ ܗܘ ܳܕܝ ܰܕܥ ܳܢ ܶܦܠ ܐܘ ܢܶ ܰ‬
‫ܰ ܳ ܰ ܳ ̱ ܰ ܳ ܽ ܳ ܶ ܰ ܳ ܶ̈‬
‫ܰ‬
‫ܘܬܐ ܫܪܝܢ ܕܚܕ ܷܕܐ‪:‬‬ ‫ܝ ܳܡܐ ܘܝܒܫܐ ܒܫܒ ܳܒ‬ ‫‪115‬‬
‫‪549‬‬ ‫ܳ‬
‫ܬܚܘܡܝܗܘܢ܀‬ ‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫�ܒܝܢ ܘܐܦ� ܥ�ܒܝܢ ܒ ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܘ� ܶܡܬܥܰ ܺ‬
‫ܶ‬ ‫ܰܣ ܽܩ ܳ‬
‫ܘܒ� ܺܝܝܢ ܰܘܡܠܝܢ ܰܫ ܳܝܢܐ ܳܗ ܳܢܐ ܥܰܡ ܰܗܘ‪:‬‬
‫ܘܒܠ ܰ ܽ‬ ‫ܒܣ ܽܩ ̈‬ ‫ܝܗܘܢ ܰ‬ ‫ܘܠܛ ܰܢ̈ ܽ‬ ‫ܳ ܶ ܰ ܺ ܽ ܳ‬
‫ܝܗܘܢ܀‬ ‫ܬܚ ܳܒܠܝܢ ܶܫ ܶ ܰ ܳ ̈ ܳ‬ ‫ܺܘ� ܳܡ ܰ‬
‫ܳ‬ ‫ܰ‬
‫ܣܝܡܐ ܐܪܥܐ �ܥܠ ܡܢ ܡܝܐ ܘ� ܡܬܡܣܝܐ‪:‬‬ ‫ܶ‬
120 and the sea is collected in the depths of the earth and does not dig
through it.
And the earth carries the sea, and is not harmed by it,
and the floods support the dry land, and the latter is not soaked by
them.
Soil is scattered over the raging floods
and bears the burden of all the species without weakening.
125 And the seas collect on the slopes of the dry land,
and do not wear away the lowly soil beneath them.
And – see! – it seems that the waters bear up the earth,
and the earth, the seas, and whoever sees this will understand
that everything is founded on the void by the Creator,
130 and by His command 15 everything exists where it is.
The hidden sign watches mightily over the natures,
and because of this the elements 16 are free from strife.
Dust and water would not have wanted to be become neighbors
if they had not been bound by the Power that guides the worlds.
135 If it were the case that the waters were actually carrying the earth,
as they seem to,
what then is carrying these waters that carry the earth?
If it were that the earth was bearing the sea, as we were saying,
what would be holding fast this earth which is beneath the sea?
It is clear even to a person lacking in knowledge,
140 that there is nothing which supports anything, save for the sign.
For the waters would be incapable of carrying the high mountains,
nor would the earth which is beneath the seas be capable of carry-
ing their torrents,
but because of the Power that is hidden and carries them both,
the sea and dry land exist and are at peace within their bounds.
15 Command (pûqdânâ).
16 Elements (ʿesṭuksê): corresponding to the Greek στοιχεία, which
can refer to the letters of the alphabet, but can also denote the stars or
planets, the components of matter, or a fundamental principle.
‫‪120‬‬
‫ܽ ̈ ܶ ܰ ܳ ܳ‬
‫ܐܪܥ ܳܐ ܘ� ܳܦ ܶܚܬ ܳ� ̇ܗ܀‬ ‫ܝܗ ܕ‬ ‫ܩܒܐ ܝܰ ܳܡܐ ܒܥܘܡܩ ̇‬
‫ܰ‬
‫ܰܘ ܶ‬
‫ܘ� ܰܡ ܶܟܐ ܳ� ̇ܗ܀‬ ‫ܐ‬ ‫�ܝ ܳܡܐ ܐ ܳ‬
‫ܪܥ‬ ‫ܰܘܛܥܺ ܳܝܢܐ ܶܠܗ ܰ‬
‫ܬܪ ܐ ܳ� ̇ܗ܀‬ ‫ܝܫܬܐ ܛܥܺܝܢ ܳܡ ܽܡ ܳܘ� ܳܘ� ܰܡ ܶ‬ ‫ܰ ܰܺ ܳ‬
‫ܘ�ܝܒ‬
‫ܥܪ ܳܝ��ܐ‪ܶ:‬‬ ‫ܦܪ ܐ ܥܰܠ ܳܡ ܽܡ ̈ܘ ܶ� ܰܒ ܺ‬ ‫ܡܒ ܰܕܪ ܥܰ ܳ‬ ‫ܰ‬
‫ܳ‬ ‫ܶ‬ ‫�ܗܘܢ ܛܽ ̈‬ ‫ܳ‬
‫ܬܪ ܶܦܐ܀‬
‫ܘܗܡܐ ܘ� ܶܡ ܰ‬ ‫ܘܠܬܐ ܽܕܟ ܽ‬ ‫ܫܩ‬ ‫ܰܘܛܥܺܝܢ ܽ‬
‫‪125‬‬
‫ܟܢܐ ܰܕܥܠ ܶ ̇‬ ‫ܒܪ ܳ‬ ‫ܝܫܬܐ ܶ‬ ‫ܰ ܶ ܰ̈ ܶ ܰ ܰܺ ܳ‬
‫ܝܗ‪:‬‬ ‫ܘ ܳܩܒ ܳܝܢ ܺܝܡܡܐ ܶ ܥܠ ܰܝܒ ܳ ܺ ܳ ܰ ܽ ܰ‬
‫ܽ‬
‫ܘ� ܬܠܚܝܢ ܠܗ �ܥܦܪ ܐ ܫܝܛܐ ܕ ܰܬܚܘܬܝܗܘܢ܀‬
‫ܒܪ ܐ ܰܕܛܥܺ ܺܝܢܝܢ ܳ� ̇ܗ ܰܡ ܳ ̈ܝܐ � ܳ‬ ‫ܣܬ ܳ‬ ‫ܳ ܶ ܰ‬
‫ܪܥܐ‪:‬‬ ‫ܘܗܐ ܡ‬
‫ܽ‬ ‫ܰ‬ ‫ܰ ܳ ܰ ̈ܶ ܰ ܳ ܳ ܰ ܶ ܰ‬
‫ܘܐܪܥܐ ܳ�ܝܡܡܐ ܘܐܝܢܐ ܕܚܐܪ ܡܣܬܟܠ ܗܘ܀‬
‫ܘ�ܐ‪:‬‬ ‫ܟ�ܡ ܶܕܡ ܶܡܢ ܳܒ ܽܪ ܳ‬ ‫ܶ‬ ‫ܕܥܰܠ � ܶܡ ܶܕܡ ܺܣܝܡ‬
‫‪130‬‬
‫ܰ‬ ‫ܰ‬
‫�ܡ ܶܕܡ ܐ ܳ‬ ‫ܡܟܢ ܽܟ ܶ‬ ‫ܘܩܕ ܳܢܐ ܳ‬ ‫ܰܘ ܽ‬
‫ܝܟܐ ܺܕܐܝܬܘܗܝ܀‬ ‫ܒܦ ܳ‬
‫ܝܬ‪:‬‬ ‫ܟ� ܳܢܐ ܰܓܢ ܳܒ ܳܪܐ ܺ‬
‫̱‬ ‫ܣܝܐ ܺܙܗܝܪ ܰܒ ܳ ̈‬ ‫ܡܙ ܐ ܰܟ ܳ‬ ‫ܘܪ ܳ‬ ‫ܶ‬
‫ܶ ܶ ܽ ̈ܶ ܶ ܰ ܽ‬ ‫ܶ‬
‫ܘܫܐ܀‬ ‫ܟܬ ܳ‬ ‫ܘܟܣܐ ܡܢ ܬ‬ ‫ܳ‬ ‫ܘܡܛܠ ܳܗ ܳܢܐ ܫܠܝܢ ܐܣܛ‬
‫ܫܒ ܶܒܐ ܕܢܶ ܽ‬ ‫ܳ‬
‫ܘܡ ܳ ̈ܝܐ ̈‬ ‫ܥܰ ܳ‬
‫ܗܘܘܢ ܳ � ܳܨ ܶܒܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܦܪ ܐ ܰ‬
‫ܚܙ ܺܝܩܝܢ ̱ܗ ܰܘܘ܀‬ ‫�ܡܐ � ܺ‬ ‫ܰ ܰ ܳ ̈ܶ‬
‫ܥ‬ ‫ܪ‬ ‫ܒ‬ ‫ܡܕ‬ ‫ܝ�‬
‫ܳ‬
‫ܒܚ‬ ‫ܶܐ ܽܠܘ ܰ‬
‫‪550‬‬
‫ܝܪܝܢ‪:‬‬ ‫ܣܒ ܺ‬ ‫ܪܥܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܶܐ ܽܠܘ ܰܡ ܳ ̈ܝܐ ܛܥܺ ܺܝܢܝܢ ܰ� ܳ‬ ‫‪135‬‬
‫ܳ‬ ‫ܳ‬
‫�ܗ ܶܠܝܢ ܰܡ ̈ܝܐ ܰܰܕܛܥܺ ܺܝܢܝܢ ܳ ܳ� ̇ ܰܗ ܰܡܢ ܛܥܶܢ ̱ܗ ܳܘܐ܀‬ ‫ܳ‬
‫ܢ‪:‬‬ ‫ܐܡ ܰ‬
‫ܪܢ‬ ‫ܫܩܝ� ܐܟ ܶܕ ܰ‬ ‫ܪܥܐ ܺ‬ ‫�ܝ ܳܡܐ ܐ ܳ‬ ‫ܐܠܘ ܰ‬ ‫ܶܘ ܽ‬
‫ܶ‬ ‫�ܗܝ ܰܐ ܳ‬ ‫ܳ� ̇ܗ ܳ‬
‫ܬܚܝܬ ܝܰ ܳܡܐ ܰܡܢ ܳܚܐܨ ̱ܗ ܳܘܐ܀‬ ‫ܪܥܐ ܰܕ ܶ‬
‫ܳ‬
‫ܺܰ ܳ‬ ‫�ܝܐ ܳܗ ܶܕ ܐ ܐܦ ܰܠ ܰ‬
‫ܕܚ ܺܣܝܪ ܶܡܢ ܝܕܥܬܐ‪:‬‬ ‫ܰܓ ܳ‬
‫ܡܙ ܐ܀‬ ‫ܳܕ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܛܥܺܝܢ ܶܡ ܶܕܡ ܐ ܴ� ܶܪ ܳ‬ ‫‪140‬‬
‫ܰ ܳ ܺ ܽ ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܥܢܝܢ ܛܘ� ܐ ܳ� ܽ ܶܡܐ‪:‬‬ ‫� ܶ ܳܓ ܰܝܪ ܰܡ ̈ܝܐ ܡܨܶܝܢ ̱ܗܘܘ ܛ‬
‫ܝܗܘܢ܀‬ ‫ܘܠ ̈‬ ‫ܠܡ ܽܡ ܰ‬ ‫ܬܚܝܬ ܝܰ ̈ܡ ܶܡܐ ܳ‬ ‫ܪܥܐ ܰܕ ܶ‬ ‫ܳܘܐܦ� ܐ ܳ‬
‫�ܗܘܢ‪:‬‬ ‫ܟܣܐ ܰܘܛܥܺܝܢ ܽ‬ ‫ܶܐ ܴ� ܶܡ ܽܛܠ ܰܚܝ� ܰܕ ܶ‬
‫ܳ‬
‫ܘܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܬܚ ܰ‬ ‫ܒܫܐ ܰܒ ܽ‬ ‫ܝܡܝܢ ܰܘܫܠܶܝܢ ܝܰ ܳܡܐ ܘܝܰ ܳ‬ ‫ܳܩ ܺ‬
145 And the seas are held fast by the Power, and it watches over them,
And if it had let go of them, they would have overthrown the earth
and the latter would not have been inhabited.
And the waters confined beneath earth are bridled by <the Power>,
and the citadel of clay is placed on them and not injured.
Now listener, give me your intellect to gaze into hidden matters,
150 and come, see with amazement that other sea which is on high,
which is gathered to stand on the summit of the great height,
and the firmament, like a garment, is extended, and supporting it
without wearing it away.
And above, the exalted floods of the sea on high slip away,
as is natural, from that sign which has confined them.
155 And the heights are exalted, and the waters are collected above the
heights,
and they neither flow away nor are exhausted by one another.
And, just as they have been instructed by that sign which set them
in order,
there they stand, as though they were still and at rest in the deep.
Let your mind take flight above the inhabited earth in which you
dwell,
160 and see how it is set between the seas, and the latter do it no harm.
And over both those waters on high and those below is the com-
mandment watchful,
and they do not resist the Power that stands at their bounds.
His sign and Power are the world’s sole foundation, the ground of its motion
Look now above, for it is easy for you to see the wonder,
that there is nothing which supports the height except for the sign.
165 And from the testimony of this hollow place of the present life,
know that the deep beneath the earth is also without foundations,
and that the edifice was not founded on anything, for the earth to
be established.
Nor, indeed, is the firmament set on anything, as you can see –
heights and depths and every side, and between the sides,
‫ܒܚ ܳܝ� ܰܘ ܺܙܗܝܪ ܒ ܽ‬ ‫‪145‬‬

‫ܡܡܐ ܰ‬ ‫ܰ ܺ ܺ ܶ ܰ ̈ܶ‬
‫ܘܬܘܒ ܳ� ܝ ܶ ܰ‬
‫ܘܢ‪:‬‬ ‫ܗ‬ ‫ܐܣܝܪܝܢ ܳܠܗ ܽܝ ܰ ܽ ܰ ܳ ܽ‬ ‫ܽ‬
‫ܘ‬
‫ܬܒܬ܀݀‬ ‫ܐ‬ ‫ܪܥ‬ ‫�‬ ‫ܘܗ‬‫ܶܘܐܠܘ ܫܪ ܐ �ܗܘܢ ܗܦܟ ̇‬
‫ܪܥܐ‪:‬‬ ‫ܬܚܝܬ ܰܐ ܳ‬ ‫ܚܒ ̈ܝ ܶܫܐ ܰܕ ܶ‬ ‫ܦܓܝ ܺܕܝܢ ܶܠܗ ܰܡ ܳ ̈ܝܐ ܺ‬ ‫ܰܘ ܺ‬
‫ܳ‬ ‫ܰ ܽ ܺ ܰ ܶ ܳ‬ ‫݂‬
‫ܟܝܐ܀‬ ‫ܬܢ ܳ‬ ‫ܶ ܰ‬ ‫ܺ ܳ‬
‫ܘܣ ܰܝܡܐ ܺܥܠܝܗ ܳܘܢܳ ܒ ܰܝܪ ܳܬ ܡ ܶ ܽܕܪ ܐ ܘ�ܰ ܡ ܺ ̈ ܳ ܳ‬
‫ܳ ܗܒ ܠܝ ܗܫܐ ܗܘܢܟ ܢܚܘܪ ܒ ݂ܓ��ܙܬܐ‪:‬‬
‫‪150‬‬
‫ܒܬ ܳ‬ ‫ܶ‬
‫ܚܪ ܳܢܐ ܰܗܘ ܥ ܶ ܳ� ܳܝܐ܀‬ ‫�ܝ ܳܡܐ ܐ ܺ‬
‫̱ܶ‬ ‫ܗܪ ܐ ܰ‬
‫ܶ‬
‫ܘܬܐ ܺ‬
‫ܚܙܝ‬
‫ܘܡ ܳܐ ܰܪ ܳܳܒܐ‪:‬‬ ‫ܪܩܦܬܗ ܰܕܪ ܳ‬ ‫ܘܩܐܡ ܥܰܠ ܰܩ ܰ‬ ‫ܩܒܐ ܳ‬ ‫ܰܕ ܶ‬
‫ܰ ܳ‬
‫ܦܪܝܣ ܰܘܛܥܺܝܢ ܶܠܗ ܘ� ܬ ܰܠܚ ܶܠܗ܀‬ ‫ܝܥܐ ܺ‬ ‫ܚܬܐ ܺܪܩ ܳ‬ ‫ܘܢ‬
‫ܶ‬ ‫ܰ‬ ‫ܳ‬
‫ܰ ܰܘ�ܥܠ ܫܪܥܝܢ ܫܦ�ܘܗܝ � ܰܡܐ ܶܕܝܡܐ ܕ�ܥܠ‪:‬‬
‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬
‫ܡܙ ܐ ܕܬ ܶܚܡ ܐ ܽܢܘܢ܀‬ ‫ܡܟ ܺܢܝܢ ܶܡܢ ܰܗܘ ܶܪ ܳ‬ ‫ܐܝܟ ܰܕ ܳ‬
‫ܘܡܐ‪:‬‬ ‫ܩܒܝܢ ܰܡ ܳ ̈ܝܐ �ܥܶܠ ܶܡܢ ܰ� ܶ‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫ܘܪ ܶܡܝܢ ܰ� ܶ‬ ‫ܳ‬ ‫‪155‬‬
‫ܫܕܝܢ ܰܐܘ ܶܡ ܰܙܕ�ܥܺܝܢ ܰܠ ܳ‬ ‫ܳ ܶ ܰ‬
‫ܚܕ ܰ� ܽܝܗ ܶܘܢ܀‬ ‫ܰܘ� ܡ ܶ ܰ ܰ ܶ ܰ ܶ ܳ ܰ‬
‫ܬܬ ܺ‬
‫ܽ‬
‫ܡܙ ܐ ܕܛܟܣ ܐܢܘܢ‪:‬‬ ‫ܶ‬
‫‪551‬‬ ‫ܶ ܰ ܺ ܺ‬ ‫ܕܘ ܡܢ ܰ ܗ ܽܘ ܪ ̈ܶ‬ ‫ܐܬܦܩ‬ ‫ܐܝܟ ܕ ܰ‬ ‫ܘ‬
‫ܰ ܳܩܝܡܝܢ ܬܡܢ ܘܐܝܟ ܕܒܥ ܳܘܡܩܐ ܫܠܝܢ ܘ ܰܒܗܝܠܝܢ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬
‫ܶ‬ ‫ܐܛܺܝܪ ܰܗ ܳܘܢܟ ܥܰܠ ܳܥ ܰܡܪܬܐ ܳ‬
‫ܕܒ ̇ܗ ܳ ܝܳܬܒ ܐܢ̱ܬ‪:‬‬
‫ܝܡܐ ܶܡܨܥܰܬ ܝܰ ̈ܡ ܶܡܐ ܘ� ܰܡ ܶܟܝܢ ܳ� ̇ܗ܀‬ ‫ܕܣ ܳ‬ ‫ܚܙܝ ܺ‬ ‫ܰܘ ܺ‬ ‫‪160‬‬
‫ܰܘܒܥܶܠ ܷܝܐ ܰܘܒܬܚܬ�̈ܶܐ ܺܙܗܝܪ ܽܦ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬
‫ܘܩܕ ܳܢܐ‪:‬‬
‫ܘܢ܀‬ ‫ܗ‬ ‫ܘܡ ̈ܝ ܽ‬ ‫ܬܚ ܰ‬ ‫ܠܚ ܳܝ� ܳܕܩܐܶܡ ܰܒ ܽ‬ ‫ܳܘ� ܳ�ܨܶܝܢ ܶܠܗ ܰ‬
‫ܗܪ ܐ ܬܶ ܶ‬
‫ܚܙ ܐ‪:‬‬ ‫ܦܫܝܩ ܳܠܟ ܬܶ ܳ‬ ‫ܽܚܘܪ ܰܐܢ̱ܬ ܳܗ ܳܫܐ �ܥܶܠ ܰܕ ܺ‬
‫ܡܙ ܐ܀‬‫ܘܡܐ ܶܐ ܴ� ܶܪ ܳ‬ ‫ܕܠܘ ܶܡ ܶܕܡ ܐܺܝܬ ܰܕܛܥܺܝܢ ܰܪ ܳ‬ ‫ܰ‬
‫‪165‬‬
‫ܬܪ ܐ ܚܠܺܝ� ܰܕ ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܗܕܘܬܗ ܳܕܗ ܳܢܐ ܐ ܳ‬ ‫ܶ‬ ‫ܘܡܢ ܳܣ ܽ‬ ‫ܶ‬
‫ܬ�ܢ‪:‬‬
‫ܰ ܳ ܳ ܶ ܶ ̈ܶ‬ ‫ܘܡܩܐ ܰܕ ܶ‬ ‫ܰܕܥ ܳܕܐܦ ܽܥ ܳ‬
‫ܐܣܐ ̱ܗܘ܀‬ ‫ܬܚܝܬ ܐܪܥܐ ܕ� ܫ ܶܬ‬
‫ܬܩܢ‪:‬‬ ‫ܐܪܥܐ ܬ ܰ‬ ‫ܘܠܘ ܥܰܠ ܶܡ ܶܕܡ ܺܣ ܶ ܳ ܳ ܰ ܳ‬ ‫ܰ‬
‫ܝܡ ܒ ܺܢ�ܢܐ ܕ ܳ ܳ ܶ ܰ‬ ‫ܳܕܐܦ� ܺܪܩ ܳ‬ ‫ܳ‬
‫ܝܥܐ ܶܥܰܠ ܶܡ ܶܕܡ ܣܝܡ ܗܐ ܚܙ ܐ ܐܢ̱ܬ܀‬
‫ܶ‬ ‫�ܗܘܢ ܰܓ ̈ܶܒܐ ܶ‬ ‫ܘܡܩܐ ܽ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܰ� ܶ‬
‫ܘܡܨܥܰܬ ܰܓ ̈ܒܐ‪:‬‬ ‫ܘܟ ܽ‬
170 sea and dry land, the firmament and the earth, in every quarter –
see! – they stand suspended and stand like a bird suspended in the
air,
and there is nothing on which it may perch, save on the sign.
But rather the Power moves it without either wings or pinions,
in order for it to stand still on nothing as if it were on something.
175 The Power by which the universe stands is something great,
and it carries the weight of all the creatures without effort.
It summoned the beings, and from nothing they stirred in order to
be gathered together,
and everything that was made was suspended and stood on what
was not made.
It embodied and arranged the various bodies upon nothing,
180 and it assigned them places as if it were in something.
As one casts a stone and the force of his arm sustains it in flight, so does God’s
Power sustain creation
If, with your hand, you throw a stone up into the air,
what carries that stone if not your power?
Lift up your arm and throw the stone away from you to a distance,
without wings it will fly in the air as if it were winged.
185 And it treads on nothing and goes on wherever it goes,
because there is neither anything above it nor anything beneath.
Beneath it there is an abyss, and above it a great height,
and from this side and that side there is nothing to hold it up.
And what is this that causes the stone to speed through the air,
190 if not the power that went forth with it from Your right hand?
As long as there remains with it the force from Your right hand
it hastens on its course, and yet it is not the stone which hastens,
but Your power.
The latter makes it go swiftly, and when the power ceases from it, it
rests,
and without the power it would not have been stirred to go.
‫‪170‬‬
‫ܶ ܳ̈ ܳ‬ ‫ܰܳ ܰ ܳ ܺ ܳ ܰ ܳ ܽ‬
‫ܐ܀‬ ‫ܬ‬
‫ܝ ܳܡܐ ܶܘܝܒܫ ܳܐ ܺܪܩܝܥܐ ܰ ܘܐܪܥ ܳܐ ܰ ܘܟ ܳܠ ܰܦܢܝܳ ܳ ܰ‬
‫ܗܳܐ ܬܠܝܢ ܩܝܡܝܢ ܐܝܟ ܦܪ ܶܚܬܐ ܶܕܬ�ܝܐ ܒܐܐܪ‪:‬‬
‫ܡܙ ܐ܀‬ ‫ܫܟܢ ܐ ܴ� ܶܪ ܳ‬ ‫ܘܗܝ ܬ ܰ‬ ‫ܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܥܠ ܰ‬
‫̱‬
‫ܳ‬
‫ܡܙܝܥ ܰ ܳ� ̇ܗ ܰܚܝ�‪:‬‬ ‫ܒ� ܐ ܺ‬ ‫ܰܘ ܳܕ� ܶܓ ̈ܶܦܐ ܰܘ ܳܕ� ܶܐ ܶ‬
‫ܫ� ܥܰܠ ܳ� ܶܡ ܶܕܡ ܐܝܟ ܰܕ ܶ‬ ‫ܶ ܳ‬ ‫ܰܕ ܽ‬
‫ܒܡ ܺ ܶܕܡ܀‬ ‫ܬ‬ ‫ܘܡ‬ ‫ܬܩ‬
‫ܝܡܐ ܬ ܶܒܝܠ‪:‬‬ ‫ܘܗܝ ܳܩ ܳ‬ ‫̱‬
‫ܶܡ ܶܕ ܽܡ ܗܘ ܰܪܒ ܰܚ ܳܝ� ܰܕܥܠ ܰ‬
‫̱‬ ‫‪175‬‬
‫ܳ‬
‫ܘܩܪ ܐ ܽܕܟܠ ܶܒ�ܝܳܬܐ܀‬ ‫ܘܠܘ ܰܟܕ ܳ�ܶܐ ܳܛܥܶܢ ܽܝ ܳ‬ ‫ܰ‬
‫ܬܟ ܽ‬ ‫ܘܡܢ � ܶܡ ܶܕܡ ܳܙܥܘ ܢܶ ܰ‬ ‫ܳ‬ ‫ܗܘ�ܶܐ ܶ‬ ‫ܳ‬
‫ܩܪ ܐ ܰܠ ̈‬ ‫ܳ‬
‫ܢܫܘܢ‪:‬‬ ‫ܽ‬
‫ܽ ܳ ̈ܶ ܳ ܳ ̈ܶ‬ ‫ܝܡܝܢ ܽ‬ ‫ܬܠܝܢ ܳܩ ܺ‬ ‫ܰܘ ܶ‬
‫‪552‬‬ ‫ܐ܀‬ ‫ܢ‬ ‫ܘܩ‬ ‫ܬ‬ ‫ܒ�‬ ‫ܐ‬ ‫ܢ‬ ‫ܩ‬ ‫ܬܘ‬ ‫ܠ‬ ‫ܟ‬
‫ܳ‬
‫ܘܫܡܝܢ ܥܰܠ � ܶܡ ܶܕܡ‪:‬‬ ‫ܘܫ ܺܡܝܢ ܽܓ ܺ‬ ‫ܣܕܪ ܽܓ ̈‬ ‫ܰܓ ܶܫܡ ܰܘ ܰ‬
‫ܐܠܒܟ ܶܐ ܽܢܘܢ ܐ ܰ‬ ‫‪180‬‬
‫ܒܕܡ ܶ‬ ‫ܬ� ܳܘܬܐ ܐܝܟ ܰܕ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܘ ܶ‬
‫ܶ ܳܰ‬ ‫ܡ܀‬ ‫ܕ‬ ‫ܶ‬
‫ܐܦܐ �ܥܶܠ ܶܡܢ ܐܐܪ‪:‬‬ ‫ܫܕ ܐ ܺܟ ܳ‬ ‫ܶܐܢ ܶܡܢ ܐ ܺ ܳܝܕܟ ܬ ܶ‬
‫ܳ‬ ‫�ܗܝ ܺܟ ܳ‬
‫ܐܦܐ ܳܡ ܳܢܐ ܛܥܺܝܢ ܳ� ̇ܗ ܐ ܴ� ܰܚܝܠܟ܀‬ ‫ܳ� ̇ܗ ܳ‬
‫ܘܪ ܐ ܰ ܶܡ ܳܢܟ‪:‬‬
‫ܰ‬
‫ܐܦܐ ܠܛ ܳ‬ ‫ܫܕܝ ܺܟ ܳ‬ ‫ܳܕܪ ܳܥܟ ܰܐܢܺܝܦ ܰܘ ܺ‬
‫ܪܚܐ ܰ ܳܒܐܐܪ܀‬ ‫ܒܓ ܶܦܐ ܳܦ ܳ‬ ‫ܰܘ ܳܕ� ܶܓ ̈ܶܦܐ ܰܐܝܟ ܰܕ ̈ܶ‬
‫ܝܟܐ ܳܕ ܳܐܙ ̱�‬ ‫ܒܪ ܐ � ܳ‬ ‫ܘܥ ܳ‬ ‫ܘܠܘ ܳܥܠ ܶܡ ܶܕܡ ܳܕ ܳܪܟܐ ܳ‬ ‫ܰ‬ ‫‪185‬‬
‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬
‫�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܘ� ܠܬܚܬ ܶܡ ܳܢ ̇ܗ ܐܺܝܬ ̱ܗܘ ܶܡ ܶܕܡ܀‬ ‫ܕ�‬
‫ܘܡܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܘܡܩܐ ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܰܪ ܳ‬ ‫ܬܚܘܬܶ ̇ܝܗ ܽܥ ܳ‬ ‫ܽ‬
‫ܺ‬ ‫ܳ‬
‫ܡܣ ܶܡܟ ܳ� ̇ܗ ܰ܀‬ ‫ܘܡ ܳܟܐ ܶܡ ܳܟܐ � ܐܝܬ ܶܡ ܶܕܡ ܰܕ ܰ‬ ‫ܶ‬
‫ܠܟ ܳ‬ ‫ܪܗܛ ܗ ܳܘܐ ܳ� ̇ܗ ܺ‬
‫ܐܦܐ ܳܒܐܐܪ‪:‬‬ ‫ܕܡ ܶ ̱‬ ‫ܘܡ ܽܢܘ ܳܗ ܳܢܐ ܰ‬ ‫ܰ‬
‫ܶܐ� ܰܚܝ� ܰܕ ܰ‬ ‫‪190‬‬
‫ܳ‬
‫ܢܦܩ ܥܰ ܳܡ ̇ܗ ܳ ܶܡܢ ܝܰ ܺܡ ܳܝܢܟ܀‬ ‫ܴܰܳ ܳ ܶ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܥܕܡܐ ܕܦܐܫ ܡܢ ̇ܗ ܚܝ� ܗܘ ܕܕܪܥܟ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬
‫ܶ ܰ ܳ ܳ ܰ ܺ ܳ ܳ ܶ ܰ ܳ‬
‫ܡܪܗܛ ܪܗܛܐ ܘܠܘ ܗܝ ܪܗܛܐ ܐ ܴ� ܚܝܠܳܟ܀‬
‫ܕܦܫ ܶܡ ܳܢ ̇ܗ ܰܚܝ� ܶܫܟܢܬ‪:‬‬
‫ܰ‬ ‫ܘܡܐ ܳ‬ ‫ܪܗܛ ܳ� ̇ܗ ܳ‬ ‫ܽܗܘ ܰܡ ܶ‬
‫ܡܗ ܳܠ ܽܟ݀ܘ܀‬ ‫ܝܥܐ ̱ܗ ܳܘܬ ܰܠ ܰ‬ ‫ܰܘ ܳܕ� ܰܚ ܳܝ� ܳ� ܳܙ ܳ‬
195 Therefore it moves corresponding to the strength of the person

who threw it,
and when the power is sound, the stone hastens which comes forth
from it.
If the power is strong, the stone speeds for an extended distance,
and if it be a little enfeebled, the stone quickly wobbles and falls on
the earth.
A person wields the stone in accordance with his strength, so that
it may travel through the air.
200 He will throw it so that it travels as much as possible, without
hindrance.
So, now, the Mighty One stirs the creation to move.
It is suspended and established on nothing by the Power of His
hand.
And because His great Power which went forth with it does not
wane.
It rests not, and neither is there any place where it might rest.
205 He threw creation forth that it might come to be, and it was as He
willed,
and His Power bears it and rules it divinely.
And because His Power ceases not from it, it too is established,
and because his Power does not grow weak, which might cause it
to fail,
the Mighty One has suspended the great stone and placed it in the
air,
210 and – look! – six thousand years it stands, and He does not put it
aside.
For He does not grow weary, and had He not wanted, He would
not give it rest,
and when He loosed it, it was not because He was weary, but be-
cause He willed it.
His great Power suspended the creation over nothing,
and it became itself the something on which creation is established
without swerving.
‫ܫܕ ̇ܗ‪:‬‬ ‫ܐܝܢܐ ܰܕ ܳ‬ ‫ܟܡܐ ܕܐܺܝܬ ܰܚ ܳܝ� ܰܒ ܳ‬ ‫ܘܗ ܰܟܢ ܳܐ ܳܙ ̱� ܳ‬ ‫ܳ‬ ‫‪195‬‬
‫ܐܦܐ ܳܕܢ ܳ‬ ‫ܳ‬
‫ܟܡܐ ܰܕܚܠܺܝܡ ܳܪܗܛܐ ܺܟ ܳ‬
‫ܦܩܐ ܳ ܶܡܢܶܗ܀‬ ‫ܰܘ ܳ‬
‫ܐܦܐ‪:‬‬‫ܝܚܐ ܳܪܗܛܐ ܺܟ ܳ‬ ‫ܡܬ ܳ‬ ‫ܺ‬
‫ܐ‬ ‫ܶܐܢ ܰܓܢ ܳܒ ܰܪ ܐ ܗܘ ܰܛ ܳ‬
‫ܘܪ‬
‫ܦ� ܰܒ ܳ‬ ‫ܳ ܳ ܳ ܳ‬ ‫ܶ ̱ܰܳ ܰ ̱ ܰ ܺ‬
‫ܐ܀‬ ‫ܐܪܥ‬
‫ܺ ܳ ܶ ܶ ܳ ܰ‬ ‫ܘܢ‬ ‫ܐ‬ ‫ܣܥ‬ ‫ܦ‬ ‫ܝܠ‬ ‫ܘܐܢ ܰܚ�ܫܐ ̱ܗܘ ܩܠ‬
‫ܳ‬ ‫ܺ‬ ‫ܶ‬
‫ܐ̱ ܳܢܫ ܐܝܟ ܰܚܝܠܗ ܡܢ ܳܝܦ � ܳ ̇ܗ ܠܟܐܦܐ ܕܬܪܕ ܐ ܒܐܐܪ‪:‬‬
‫‪553‬‬
‫�ܝܐ܀‬ ‫ܬܟ ܳ‬ ‫ܫܕ ̇ܝܗ ܐ ܳܙ ̱� ܘ� ܶܡ ܰ‬ ‫ܨ�ܐ ܢܶ ܺ‬ ‫ܕܡ ܳ‬ ‫ܟܡܐ ܰ‬ ‫ܰܘ ܳ‬ ‫‪200‬‬
‫ܳ‬ ‫ܶܡ ܺܟܝܠ ܳܗ ܳܫܐ ܺ‬
‫ܒܪܝܬܐ ܰܕ ܺܐܙܝܥ ܰܗܘ ܰܳܓܢ̱ ܳܒ ܳܪ ܐ‪:‬‬
‫ܝܡܐ ܥܰܠ � ܶܡ ܶܕܡ܀‬ ‫ܘܩ ܳ‬ ‫�ܝܐ ܳ‬ ‫ܝܕܗ ܰܬ ܳ‬ ‫ܒܚ ܳܝ� ܕܐ ܺ ܶ‬ ‫ܰ‬
‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬
‫ܰܘܕ� ܳ ܰܡܘܦܐ ܰܚܝܠ ܳܗ ܪ ܳܒܐ ܰܕܢܦܩ ܥܰ ܳܡ ̇ܗ ܶ‪:‬‬
‫ܘܟܬܐ ܬ ܰ‬ ‫ܺ ܳ ̇ ܽ ܳ‬ ‫ܳܗܐ � ܳܫ ܳ‬
‫ܫܟܢ܀‬ ‫ܟܢܐ ܳܕܐܦ� ܶ ܐܝܬ �ܗ ܰܕ‬
‫‪205‬‬
‫ܝܟܢ ܰܕ ܳ‬ ‫ܗܘܬ ܐ ܰ‬ ‫ܗܘܐ ܰܘ ܳ‬ ‫ܒܪܝܬܐ ܕܬ ܶ‬ ‫ܳ‬ ‫ܫܕ ̇ܗ ܰܠ ܺ‬ ‫ܳ‬
‫ܨܒܐ‪:‬‬ ‫ܰ‬
‫ܺ‬ ‫ܡܕ ܰܒܪ � ̇ܗ ܴܐ ܳ‬ ‫ܳ‬ ‫ܘܚܝܠܗ ܛܥܝܢ � ̇ܗ ܰܘ ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬
‫�ܗܐܝܬ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܰܘܕ� ܦܐܫ ܰܚܝܠܗ ܶܡ ܳܢ ̇ܗ ܳܩ ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܳ‬ ‫ܝܡܐ ܐܦ ܶ ܺܗܝ‪:‬‬
‫ܡܚܠ ܰܚܝܠܗ ܕܬ ܶܦ ܰܠ ܐܦ ܺܗܝ܀‬
‫ܶ‬ ‫ܡܚܠܽܘ ܰܡ ܶ‬ ‫ܕܠܘ ܰܡ ܳ‬ ‫ܰ‬
‫ܘܣ ܳܡ ̇ ܳܗ ܳܒܐܐܪ‪:‬‬ ‫ܒܬܐ ܳܬ� ܰܓܢ̱ ܳܒ ܳܪ ܐ ܳ‬ ‫ܰ ܳ ܰ ܳ‬
‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܪܝ ܳܡܬܐ ܳܪ ܰ ܺ‬ ‫‪210‬‬
‫ܫ�ܝܐ ܩܝܡܐ ܘ� ܡܢܝܚ � ̇ܗ܀‬ ‫ܝܢ ܶ ܳ‬ ‫ܠܦ‬ ‫ܳܘܗܐ ܶ ܫܬ ܳܐ ܶ ܐ ܶ ܳ‬
‫ܳ‬ ‫ܶ‬
‫� ܓܝܪ �ܐ ܘܐ� ܒܥܐ � ܡܫܟ ܺܢ ܶ� ̇ܗ܀‬ ‫ܰ‬ ‫ܳ‬
‫ܕܫ ܶܪ ܐ ܳ� ̇ܗ ܰܠܘ ܥܰܠ ܰܕ �ܝ ܐ ܴ� ܳ ܰܕܨܒܐ܀‬
‫ܳ‬ ‫ܘܡܐ ܳ‬ ‫ܳ‬
‫ܝܬܐ ܥܰ‬ ‫ܰ ܶ ܰܳ ܳ ̇ ܰ ܺ ܳ‬
‫ܠ � ܶܡܰ ܶܕܡ‪:‬‬ ‫ܬ�ܗ ܰ ܠܒܪ ܺ ܳ ܳ‬ ‫ܚܝܠܗ ܪܒܐ‬
‫ܳ‬
‫ܘܗܝ ܣܝܡܐ ܘ� ܡܨ ܛ�ܝܐ܀‬ ‫ܶ‬ ‫ܘܝܘ ܶܡ ܶܕܡ ܕܥܠ ̱‬ ‫ܰ‬ ‫ܘܗ ܽ‬ ‫ܽ‬
215 He does not grow feeble that the great stone which He loosed
should fall.
His Power is in Him, and when He wills it, His sign makes it stand.
The latter bears the seas and the lowly earth beneath them,
and He holds fast the earth and bears the seas which in turn carry
the earth.
Macrocosmos and microcosmos: as is the power/sign in the universe, so is the

soul in its members
The <Power> abides in the creation like a soul abides in <the
body’s> members,
220 and <the creatures> are moved by it as the body is moved by the
soul.
If the soul abandons the body, the latter ceases to exist,
and if His Power abandoned creation, the latter would be dis-
solved.
The soul bears up the entire body, it lodges in it throughout,
in all the members and in all the organs of sensation by which <the
soul> perceives,
225 and apart from <the soul> there are neither senses nor members,
but they all move and exist within it.
The soul carries the whole burden of the whole body,
and if it abandons it, it falls to earth and turns into dust.
Just as God holds fast the natures by His operation,
230 and if He were to forsake it, creation would end up a vast desert.
It is not known where the soul’s place is in the body,
but it dwells in the whole of the body amazingly, and holds it fast.
Just as God makes His Power overshadow the creatures,
and moves them so that they have come to be as they are,
235 Whereas His abode is above the heights and beneath the deeps,
He is yet in the world, while outside of it and present from every
side.
So, too, the soul abides in and dwells in all the members.
The very same soul is in the head and the feet and in all the organs
of perception.
The heights and the deeps of the body are all established within it.
‫‪215‬‬
‫ܶܶ ܺ ܳ ܰ ܳ‬
‫ܒܬܐ ܰܕ ܳ‬
‫ܫܕ ܐ‪:‬‬ ‫ܰܠܘ ܰܚ ܳ� ܰܫܐ ̱ܗܘ ܕܬܦܠ ܪܝܡܬܐ ܪ‬
‫ܡܙܗ܀‬ ‫ܡܩܝܡ ܳ� ̇ܗ ܶܪ ܶ‬ ‫ܟܡܐ ܳܕܨ ܶܒܐ ܺ‬ ‫ܶܒ ܽܗ ̱ܗܘ ܰܚܝܠܶܗ ܰܘ ܳ‬
‫ܺ ܰ ̈ܶ ܰ ܳ ܺ ܳ ܰ ܽ ܰ‬
‫ܬܚܘܬ ܽܝܗܘܢ‪:‬‬ ‫ܡܡܐ ܘ�ܪܥܐ ܪܟܝܢܬܐ ܕ‬ ‫ܰ‬ ‫ܽܗܘ ܛܥܝܢ ܝ‬
‫ܶ‬
‫ܡܡܐ ܰܕܛܥܺ ܺܝܢ ܶܝܢ ܳ� ̇ܗ܀‬ ‫ܪܥܐ ܰܘܛܥܺܝܢ ܝܰ ̈‬ ‫ܠܒܝܟ � ܳ‬ ‫ܘܗܘ ܺ‬ ‫ܽ‬
‫ܒܓܘ ܰܗ ܳܕ ̈‬ ‫ܦܫܐ ܰ‬ ‫ܕܡܘܬ ܰܢ ܳ‬ ‫ܝܬܐ ܰܒ ܺ‬ ‫ܳ ܰ ܺ ܳ‬
‫ܐ‪:‬‬ ‫ܡ‬ ‫ܫܪ ܐ ܒ ܶܒܪ ܺ ܺ ܰ‬ ‫‪220‬‬
‫ܰ ܳ ܰ ܳ ܳܰ‬ ‫ܳ‬ ‫ܶ‬
‫‪554‬‬
‫ܘܒܗ ܡܬܬܙܝܥܝܢ ܐܝܟ ܕܐܦ ܦ ܳܓܪ ܐ ܶܒܢܦܫܐ ܙ ܐܥ܀‬
‫ܓܪ ܐ � ܳܩܐܡ ̱ܗ ܳܘܐ‪:‬‬ ‫ܠܦ ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܒܩ ݂ܬ ܰܢ ܳ‬ ‫ܶܐ ܽܠܘ ܶܫ ܰ‬
‫ܰ‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܶܘ ܽ‬
‫ܒܪܝܬܐ ܶܡܫܬ ܳܪ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܐܠܘ ܰܚܝܠܗ ܫܒܩ ܠ‬
‫ܪ�ܐ‪:‬‬ ‫ܒܟܠܶܗ ܰܫ ܳ‬ ‫ܦܫܐ ܽ‬ ‫ܓܪ ܐ ܛܥܺ ܳܝܢܐ ܰܢ ܳ‬ ‫ܠܟܠܶܗ ܰܦ ܳ‬ ‫ܽ‬
‫ܝܫܝܢ ܳܒ ̇ܗ܀‬ ‫ܪܓ ܺ‬ ‫ܓܫܝܢ ܰܕ ܺ‬ ‫ܒܟܠ ܶ� ܺ‬ ‫ܰܳܺ ̈ ܰ ܽ‬ ‫ܽ‬
‫ܰܒܟ ܰܠ ܶܗ ܳܕܡܝ ܳܢ ܘ ܺ ܶ ܶ ܳ ܰ ܳ ̈ܶ‬ ‫‪225‬‬
‫ܶܘܠܒܪ ܡܢ ̇ܗ � ܐܝܬ �ܓܫܐ ܳ ܘ� ܗܕܡܐ‪:‬‬
‫ܰ‬
‫�ܗܘܢ ܳܒ ̇ܗ ̱ܗ ܽܘ ܳܙܝܥܺܝܢ ܐܦ ܐܺܝܬ ܽܝܗܘܢ܀‬ ‫ܐ ܴ� ܽܟ ܽ‬
‫ܘܩܪ ܐ ܽܕܟܠܶܗ ܰܦ ܳ‬
‫ܓܪ ܐ‬ ‫ܠܟܠܶܗ ܽܝ ܳ‬ ‫ܦܫܐ ܽ‬ ‫ܛܥܺ ܳܝܢܐ ܰܢ ܳ‬
‫ܘܗ ܶܘܐ ܥܰ ܳ‬ ‫ܐܪܥܐ ܳ‬ ‫ܒܩܐ ܶܠܗ ܳܢ ܶܦܠ ܰܒ ܳ‬ ‫ܘܐܢ ܳܫ ܳ‬ ‫ܶ‬
‫ܦܪ ܐ܀‬ ‫ܰ ܳ ̈ܶ ܳ ܽ ܽ ܶ‬
‫ܘܕܘܬܗ‪:‬‬ ‫ܠܒܝܟ ܠܟ�ܢܐ ܒܥܒ‬ ‫ܐܠ ܳܗܐ ܺ‬ ‫ܰܘܐܝܟ ܰܕ ܳ‬
‫ܐܠܘ ܰܐ ܺ‬ ‫‪230‬‬
‫ܳ‬
‫ܫܪܟ ܶܒ�ܝܳܬܐ �ܨܶ ܳܕ�ܐ ܰܪܰ ܳܒܐ܀‬ ‫ܪܦܝ ܶ‬
‫ܳ‬
‫ܶܘ ܽ‬
‫ܓܪ ܐ ܐ ܳܝܕ ܐ ̱ܗܝ‪:‬‬ ‫ܒܦ ܳ‬ ‫ܕܥܐ ܰ‬ ‫ܦܫܐ � ܶܡܬܝܰ ܳ‬ ‫ܘܟܬ ܰܢ ܳ‬ ‫ܽܕ ܰ‬
‫ܝܟܐ ܶܠܗ܀‬ ‫ܠܒ ܳ‬ ‫ܗܪ ܐ ܰܘ ܺ‬ ‫ܒܬ ܳ‬ ‫ܶ‬
‫ܡܪ ܐ‬‫ܒܟܠܶܗ ܳܥ ܳ‬ ‫ܶܐ ܴ� ܽ‬
‫ܳ‬
‫ܒܓܘ ܶܒ�ܝܳܬܐ‪:‬‬ ‫ܐܠ ܳܗܐ ܰܡ ܶܓܢ ܰܚܝܠܶܗ ܰ‬ ‫ܰܐܟ ܰܕ ܳ‬
‫ܝܬ ܶ‬ ‫ܺ ܰ‬ ‫ܶ ܰ ܰ̈ ܳ ܳ̈ ܰ‬ ‫ܰܘ ܺ‬
‫ܝܢ܀‬ ‫ܝܗ‬ ‫ܕܐ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܡܙܝܥ �ܗܝܢ ܕܗܘܝ ܩܝܡܢ‬
‫‪235‬‬
‫ܽ ̈ܶ‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫ܘܡܪܗ �ܥܶܠ ܶܡܢ ܰܪ ܳ‬ ‫ܐܝܬܘܗܝ ܽܥ ܶ‬ ‫ܺ ܰ‬
‫ܬܚܝܬ ܥܘܡܩܐ‪:‬‬ ‫̱‬ ‫ܘ‬
‫̈‬ ‫ܰ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܰ ܰܘܒܓܘ ܥ�ܡܐ ܘܠܒܪ ܡܢܗ ܘܒܟܠ ܓܒܝܢ܀‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬
‫ܺ‬
‫ܒܟܠ ܰܗ ܳܕ ̈ܡܝܢ‪:‬‬ ‫ܡܪ ܐ ܽ‬ ‫ܘܥ ܳ‬ ‫ܦܫܐ ܳ‬ ‫ܪ�ܐ ܰܢ ܳ‬ ‫ܐܝܟ ܳܕܐܦ ܰܫ ܳ‬
‫ܺ ܳ ܶ ܶ‬
‫ܓܫܝܢ ܺܗܝ ̱ܗܝ ܰܟܕ ܺܗ ܶܝ܀‬ ‫ܒܟܠ ܶ� ܺ‬ ‫ܓ� ܰܘ ܽ‬ ‫ܒܪܫܐ ܘ�‬
‫ܳ‬ ‫ܽ‬
‫ܘܡܗ ܕܦܓܪ ܐ ܘܥܘܡܩܗ ܕܦܓܪ ܐ ܒ ̇ܗ ̱ܗܘ ܩܐܡ‪:‬‬‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܪ ܶ‬
240 From top to bottom, there is nowhere where it is not.

The sight of the eyes is within the soul, and the touch of the hands,
through it the mouth speaks, breath is drawn by it, and the ears
hear,
and there is nothing which perceives without the soul.
And there is no member which possesses movement except by
means of it.
245 So it is that the creatures are established by God,
and they both begin from Him and rest on Him until their end.
And by Him the heights and depths throb in their domains,
and in Him are the depths and the ends, and the regions and their
inhabitants.
In Him the luminaries of heaven shine in their dominions,
250 the moon in its rising, the sun in its course and its gleamings.
Aldebaron and the Pleiades are moved by Him on their paths,
and He steers the giant Orion on its way without hindrance.
The heights and deeps are girded by Him and not overthrown,
and the heights are suspended above the depths, and do not grow
weak.
255 As in a living being, the feet move in order to walk,
and likewise the head perceives through the seven gates which are
open in it,
and the hands move with the wealth of their ten fingers,
and the mouth initiates sounds and words of all kinds.
For man is a little world, and an amazing one,
260 that in himself he sees the great world and its works: 17
that his head answers to the heights, and his feet to the depths be-
neath the earth,
and all creation is as the members which are marshaled in him.
17 Microcosm/macrocosm: on the human being as microcosm, cen-

ter of creation as macrocosm, see Alwan, “L’homme le microcosme’. And
see Bou Mansour, Théologie de Jacques I, 71–72. See also Pasquet,
“L’homme, lien de l’univers”. This concept has Jewish roots, see
L.Ginzberg, The Legends of the Jews, I 49–50.
‫‪240‬‬
‫ܶ ̈ܶ ܺ ܳ ܳ ܺ ܰ ܳ ܰ ܰ‬
‫ܕܠܘ ܬ ܺ ܳܡܢ ̱ܗ ܺܝ܀‬ ‫ܒܥܩܒܐ ܘܪܫܐ ܘ� ܐܝܬ ܐܝܟܐ‬
‫ܘܓ ܳ ̈ܫܢ ܐ ̈ܝܕ ܐ‪ܶ:‬‬ ‫ܦܫܐ ܳܚ ̈ܙ ܝܳܢ ܥܰܝܢ̈ܶܐ ܳ‬ ‫ܒܢ ܳ‬‫ܳܒ ̇ܗ ̱ܗ ܽܘ ܰ‬
‫‪555‬‬ ‫ܰ ܳ ܳ ܳ ܶ ܶ‬ ‫ܡܡܠܶܠ ܽܦ ܳ‬
‫ܘܫܡܥ̈ܢ ܐܕܢ̈ܐ܀‬ ‫ܡܪܝܚ ܣܘܩܐ‬ ‫ܘܡܐ ܰܘ ܺ‬ ‫ܰ‬
‫ܪܓܫ‪:‬‬ ‫ܦܫܐ ܐܺܝܬ ܶܠܗ ܕܢܶ ܰ‬ ‫�ܥܕ ܰܢ ܳ‬ ‫ܕܒ ܳ‬ ‫ܳܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܶ‬
‫ܳ ܰܳܳ ܺ ܶ ܰ ܳ ܶ ܶ‬
‫ܘܥܐ ܐ ܴ� ܐܢ ܳܒ ̇ܗ܀‬ ‫ܘ� ܗܕܡܐ ܕܐܝܬ ܠܗ ܙ‬
‫‪245‬‬
‫ܳ ܰܳ ܶ ܳ ܰ ܳ ܳ ܳ ܶ ܳ ܳ‬
‫ܗܟܢܐ ܓܝܪ ܐܦ ܒܐܠܗܐ ܩܡ ܒ�ܝܬܐ‪:‬‬
‫ܡܫ�ܡܘ܀‬ ‫ܽ‬ ‫ܳ‬ ‫ܚܝܢ ܳܠ ܳ‬ ‫ܘܗܝ ܳܢ ܳ ̈‬ ‫̱‬
‫ܡܫ�ܝܳܢ ܰܘܥܠ ܰ‬ ‫ܘܡܢܶܗ ܰ‬ ‫ܶ‬
‫ܶ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܦܬܝܢ ܰ� ܶ‬ ‫ܽ ܳ ܺ‬
‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܘܡܩܐ ܽܒ ܳ‬ ‫ܪ‬ ‫ܘ‬ ‫ܗ‬
‫̱‬ ‫ܗ‬ ‫ܘܒ‬‫ܶ‬
‫ܘ� ܶ‬ ‫ܘܥ ܽܡ ܰ‬ ‫ܬܐ ܳ‬ ‫ܽ ̈ܶ ܰ ̈ ܶ ܳ ܶ ܳ ̈ ܳ‬
‫ܝܗܝܢ܀‬ ‫ܥܘܡܩܐ ܘܣܘܦܐ ܐܦ ܦܢܝ‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܶ ܰܺ ܺ ܳ ܰܺ ܶ ܽ ܳ‬
‫ܘܠܛ�ܝܗܘܢ‪:‬‬ ‫ܰܒܗ ܳܢܗܝܪ ܶܝܢ ܶ ܐܦ ܢ ܶܗܝ�ܳ ܐ ܒܫ ܰ ܶ‬
‫̈‬ ‫ܰ‬ ‫ܺ‬
‫ܣܗܪܳܐ ܒܕܢܚܗ ܘܫܡܫܐ ܒܪ ܳܗܛܗ ܘܒܙܠܝܩܘܗܝ܀‬ ‫ܰ‬ ‫ܰ‬ ‫‪250‬‬
‫ܝܗܝ̈ܢ‪:‬‬ ‫ܫܒܝܠ ܰ ܶ‬ ‫ܝܡܐ ܶܒܗ ܶܡܬܬܙܺܝܥ̈ܢ ܰܒ ܺ‬ ‫ܘܟ ܳ‬ ‫ܥܝܘܬܐ ܺ‬ ‫ܽ‬
‫ܬܟ ܳ‬ ‫ܐܘܪܚܐ ܕ� ܶܡ ܰ‬ ‫ܳ‬ ‫ܪܗܛ ܽܒ ܳ‬ ‫ܠܓܢ̱ ܳܒ ܳܪ ܐ ܶܡ ܰ‬ ‫ܰܘ ܰ‬
‫�ܝܐ܀‬ ‫ܳ‬ ‫ܶ‬
‫ܣܬ ܺ‬ ‫ܶ ܰ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܚܙ ܺܝܩܝܢ ܰ� ܶ‬ ‫ܶܒܗ ̱ܗ ܽܘ ܺ‬
‫ܚܦܝܢ‪:‬‬ ‫ܘܡܩܐ ܳܘ� ܡ‬
‫ܬܪ ܶܦܐ܀‬ ‫ܘܡܩܐ ܘ� ܶܡ ܰ‬ ‫ܘܡܐ �ܥܶܠ ܶܡܢ ܽܥ ܳ‬ ‫ܰܘ ܶܬ� ܰܪ ܳ‬
‫‪255‬‬
‫ܰ ܰ ܰ ܳ ܳ ܳ ̈ ܶ ̈ܶ‬
‫ܡܗ ܳܠ ܽܟܘ‪:‬‬ ‫ܩܒܐ ܰܠ ܰ‬ ‫ܐܝܟ ܕܒܢܦܫܐ ܙܝܥܢ ܥ‬
‫ܶ‬ ‫ܺ‬ ‫ܳ ܰ ܺ ܳ ܰ ܳ ܰ ܶ ܰ ܺ‬
‫ܘܗܟܢ ܪܫܐ ܒܫܒܥܐ ܬ�ܥܐ ܳ ܕܦܬܝܚܝܢ ܒܗ܀‬
‫ܳ ܳ ܺ ̈ܶ ܰ ܰ ܶ ̈ ܰ ܺ ܳ ̈ ܳ‬
‫ܐ‪:‬‬ ‫ܬ‬
‫ܥܣܪ ܨ ̈ܶ ܶܒܥܢ ܽܟܗܝܢ ܶ ܺ‬ ‫ܰܘ� ܺܦܬܢ ܽܐܝܕ ܐ ܳ ܒ ܳ ̈ ܶ‬
‫ܣܟܡܝܢ܀‬ ‫ܺ‬ ‫̈‬ ‫ܘܡܙܝܥ ܦܘܡܐ ܩ� ܘܡ�‬
‫ܺ‬ ‫ܰ‬ ‫ܽ‬ ‫ܕܟܠܽ ܐ ܳ ܳ‬ ‫ܽ‬ ‫ܰܒ ܳܪܢ ܳܫܐ ܶܓܝܪ ܳܥ ܳ‬
‫�ܡܐ ̱ܗܘ ܙܥܘܪ ܐ ܶ ܐܦ ܗܘ ܕܬܡܝܗ‪:‬‬
‫ܗ܀‬ ‫ܬ‬ ‫ܥܒ ܳ ̈‬
‫ܝܕ‬ ‫�ܡܐ ܰܪ ܳܒܐ ܰܘ ܺ‬ ‫ܕܒܗ ܳܚ ܶܙ ܐ ܐ̱ ܳܢܫ ܳܥ ܳ‬ ‫ܶ‬ ‫‪260‬‬
‫ܬܚܝܬ ܰܐ ܳ‬
‫ܪܥܐ‪:‬‬ ‫ܘܡܩܐ ܰܕ ܶ‬ ‫ܽ ̈ܶ‬
‫ܩܒ ̈ܘܗܝܶ ܥ‬ ‫ܘܡܐ ܘܥ ܶ ܰ‬ ‫ܺܕܪ ܶܫܗ ܰ� ܶ‬
‫‪556‬‬ ‫ܬܐ ܰܐܝܟ ܰܗ ܳܕ ̈ܡܐ ܰܕ ܺ‬ ‫ܶ ܳ ܳ‬
‫ܣܕ ܺܝܪܝܢ ܶܒܗ܀‬ ‫ܘܟܠ ܒ�ܝ‬ ‫ܽ‬
Role of the intellect: it is the image of God, not confined by the body, climbing
to the heavens
There is an intellect 18 in him which is an image of the Great Being,
which is in all of him, and outside, and is not contained.
265 The body does not contain the mind when the latter sojourns in it,
just as God is never contained by the world.
Suppose someone say now that the mind has its abode in the brain,
but then what is it that goes out of it and wanders in different places?
God, too, is seated in glory above the heavens,
270 and His Power goes outside the world and holds fast its rule. I Cor 1:24
Heaven does not contain the Lord, although He dwells in it, nor in
turn does the body contain the intellect, although it sojourns in it.
O, intellect! What is there on earth that can serve as a bridge to
you? 19
Will you go out to see what there is which is behind the world?
275 What can keep hold of you when you go down to look in the places
that are beneath the earth, how it is founded upon nothing?
Who can hold you up when you go up to the place of those on
high,
and look with amazement on the multitudes and multitudes of
heavenly beings?
Above the heights and beneath the depths – who has put you
there?
18 The human intellect (hawnâ) as the “image (ṣalmâ) of the Great Be-
ing,” see Boulos Sony, “L’anthropologie,” 175–77 on hawnâ as image.
19 Bridge (gašrâ) is necessary because of the chasm (peḥtâ) separating
creation from the Creator. In Ephrem “the glorious name of Jesus is the
hidden bridge leading humanity from death to life.”(Hymn on Faith 6.17).
Koonammakkal clarifies this: “Ephrem’s idea of the ontological chasm is
only a corollary of the semitic concept of God being absolutely unique
rather than indicating a spatial divide.” See Koonammakkal, Theology of
Divine Names, 147.
‫ܝܬ�ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܠܡܐ ܕܐ ܺ ܳ‬ ‫ܘܝܘ ܰܨ ܳ‬ ‫ܐܺܝܬ ܶܒܗ ܰܗ ܳܘܢܐ ܽܕܗ ܽ‬

‫ܰ‬ ‫ܳ‬ ‫ܒܟܠܶܗ ̱ܗ ܽܘ ܰܘ ܰ‬ ‫ܰܕ ܽ‬
‫ܠܒܪ ܶܡܢܶܗ ܘ� ܶܡܣܬܝܰܟ܀‬
‫�ܗ ܳܘܢܐ ܳܰܟܕ ܶܒܗ ܳܥ ܰܡܪ‪:‬‬ ‫ܓܪ ܐ ܰ‬‫ܡܣ ܶܝܟ ܶܠܗ ܰܦ ܳ‬ ‫ܳ� ܰ‬ ‫‪265‬‬
‫ܰ‬
‫�ܡܐ ܶܡܡܬܘܡ � ܶܡܣܬܝܰܟ܀‬
‫ܽ‬ ‫ܒܥ ܳ‬ ‫ܐܠ ܳܗܐ ܳ‬ ‫ܰܐܝܟ ܰܕ ܳ‬
‫ܘܚܐ ܐܺܝܬ ܶܠܗ ܽܥ ܳ‬
‫ܘܡܪ ܐ‪:‬‬ ‫ܒܡ ܳ‬‫ܕܗ ܳܘܢܐ ܽ‬ ‫ܐܡܪ ܳܗ ܳܫܐ ܰ‬ ‫ܺܢ ܰ‬
‫ܳ ܶ ܰ ܰ ܳ‬
‫ܐܬ� ܳܘܬܐ܀‬ ‫ܘܡ ܽܢ ܰܘ ܳܗ ܳܢܐ ܰܕܢ ܺܦܝܩ ܦܗܐ ܒ‬ ‫ܰ‬
‫ܳ‬
‫ܶ ܰ ܰ ܳ ܽ ܳ ܳ ܶ‬
‫ܐܦ ܐ ܳܠ ܳܗܐ �ܥܠ ܒܫܡܝܐ ܒܫܘܒܚܐ ܝܬܒ‪:‬‬
‫ܠܒܝܟ ܐ ܽ ܳ‬
‫ܘܚܕ ܳܢܐ܀‬ ‫�ܡܐ ܺ‬ ‫ܠܒܪ ܶܡܢ ܳܥ ܳ‬ ‫ܰܘܢ ܺܦܝܩ ܰܚܝܠܶܗ ܰ‬ ‫‪270‬‬
‫ܶ‬ ‫ܝܟܐ ܶܠܗ ܰ‬ ‫ܳ� ܰ‬
‫ܪ�ܐ ܐܢ ܳܫ ܶܪ ܐ ܳܒ ̇ܗ‪:‬‬ ‫ܠܡ ܳ‬ ‫ܫܡ ܳܝܐ ܳ‬ ‫ܡܣ ܳ‬
‫ܳ ܳ‬
‫ܘܫܡܐ ܰܟܕ ܳܥ ܰܡܪ ܶܒܗ܀‬ ‫ܡܣ ܶܝܟ ܽܓ ܳ‬ ‫�ܗ ܳܘܢܐ ܰ‬ ‫ܦ� ܰ‬ ‫ܳܐ‬
‫ܒ� ̇ܝܗ ܰܕܐܪܥܐ‪ܳ:‬‬ ‫ܓܫܪ ܳܠܟ ܥ ܶ ܶ‬ ‫ܽ‬ ‫ܰ‬
‫ܐܘ ܠܟ ܗܘܢܐ ܡܢܘ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬
‫ܳܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܣܬܪ ܳܥ ܳ‬ ‫ܶ ܶ ܶ ܰ‬ ‫ܕܬ ܰ‬ ‫ܺ‬
‫ܘܢ ܐܝܬ ܬܡܢ܀‬ ‫ܡ‬ ‫ܐ‬ ‫�ܡ‬ ‫ܒ‬ ‫ܐ‬ ‫ܚܙ‬‫ܬ‬ ‫ܠ‬ ‫ܐܙ‬
‫‪275‬‬
‫ܰ ܽ ܰ ܳ ܶܽ ܶܽ ܰ ܰ ܳ‬
‫ܐܬ� ܳܘ ܳܬܐ‪:‬‬ ‫ܡܢܘ ܠ ܰܒܟܟ ܰܬܚܘܬ ܬܚܘܪ ܒ‬
‫ܶ‬
‫ܝܡܐ ܥܠ � ܡܕܡ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܟܢ ܺܣ ܳ‬ ‫ܪܥܐ ܐ ܰ‬ ‫ܬܚܝܬ ܐ ܳ‬ ‫ܰܕ ܶ‬
‫ܶ‬ ‫ܶ‬
‫ܠܒܝܬ ܥ ܶ ܳ� ̈ܝܐ‪:‬‬ ‫ܣܡܟ ܳܠܟ ܬ ܰܣܩ ܳܗ ܳܫܐ ܶ‬ ‫ܰܡ ܽܢܘ ܰ‬
‫ܶ ܶ ܶ ܳ ܶ ܺ̈ ܶ ܺ̈ ܰ ܰ ܳ‬
‫ܫܡ ̈�ܢܶܐ܀‬ ‫ܒܬܗܪܰ ܐ ܶܟܢܫ ܰܝܢ ܶܟܢܫܝܢ ܽ ܕ ̈ܶ‬ ‫ܘܬܚܙ ܐ‬
‫�ܥܶܠ ܡܢ �ܘܡܐ ܘܬܚܝܬ ܥܘܡܩܐ ܡܢܘ ܣܡܟ‪:‬‬
‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬
280 But, this is the likeness 20 of God which is inscribed in you.

The world and the body are alike to the person who has under-
standing.
The divine Being and the intellect act as reality and type to a person
with insight.
The Hidden Being is not confined by the visible world 21
neither is the spiritual intellect confined to the dense body.
285 The intellect journeys to different places and cities,
and going out even while not going far from the body, it sees its
enemies and its friends.
While you are here below, your intellect goes out on some busi-
ness,
and releases you, and binds you, and buffets you with its doings.
Summon it to come and – look! – it makes you rush to its affairs.
290 You will see it in places far away from you.
If your intellect obeys you, confine it to the place of the body,
that it may gaze within, in the little place which is prepared for it.
I have forbidden my mind, but it does not obey me and stay at my
side,
for see how it wanders in all directions, amidst sights
incomprehensible.
295 This frail thing 22 has put on the Great Likeness, which does not
belong to it,
and through the latter it overcomes me, and I am unable to keep it
beside me.
Because it is made in the image of God, the Great Intellect,
it is not brought down to abide with me in the dust.
Now it has left me and gone up to stand in the place of the angels,
20 Likeness (dmûtâ): see Bou Mansour, “Étude de la Terminologie,”

231–39.
21Hidden Being, see n.1. See also Murray, “Paradox of God’s Hid-
denness.”
22 I.e. the intellect (hawnâ).
‫‪280‬‬
‫ܪܫ ܳ‬ ‫ܐܠ ܳܗܐ ܰܕ ܺ‬ ‫ܘܬܐ ܳܗܝ ܰܕ ܳ‬ ‫ܶܳ ܽ ܳ‬
‫ܝܡܐ ܳܒܟ܀‬ ‫ܐ ܴ� ܕܡ‬
‫ܰ‬ ‫ܽ ܳ ܳ ܶ ܶܽ ܰ ܶ ܰ‬ ‫ܳܥ ܳ‬
‫�ܡܐ ܘܓܘܫܡܐ ܕܡܝܢ ܐܢܘܢ ܠܕܡܣܬܟܠ‪:‬‬
‫ܬܒ ܰܝܢ܀‬ ‫ܕܡ ܰ‬ ‫ܘܦܣܐ ܰܠ ܶ‬ ‫ܫܪ ܳܪ ܐ ܘܛܽ ܳ‬ ‫ܘܗ ܳܘܢܐ ܳ‬ ‫ܝܬ�ܐ ܰ‬ ‫ܐܺ ܳ‬
‫‪557‬‬ ‫ܳ ܶ ܰ‬
‫�ܝܐ‪:‬‬ ‫�ܡܐ ܰܓ ܳ‬ ‫ܒܥ ܳ‬ ‫ܣܝܐ ܳ‬ ‫ܝܬ�ܐ ܰܟ ܳ‬ ‫ܬܬ ܰܚܡ ܐ ܺ ܳ‬ ‫ܳ� ܳܡ‬
‫ܒܝܐ܀‬ ‫ܒܓܘܫܡܐ ܥ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܦ� ܗܘܢܐ ܪܘܚ� ܳܝܐ ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬
‫‪285‬‬
‫ܳ ܶ ܰ ܳ ܰ ܰ ܳ ܳ ܰ ܺ ܳ̈ ܳ‬
‫ܘܠ ܶܡܕܝܢ ܰܬܐ‪ܳ :‬‬ ‫ܳ‬
‫ܚܙܩ ܗܘܢܐ �ܬ�ܘܬܐ‬
‫ܳ ܶ ܳܶ ܳ ܶ‬
‫ܠܣܢ̈ܐܐ ܘ�ܚܡܐ ܟܕ � ܡܪܚܩ܀‬
‫ܶ‬ ‫ܰ‬ ‫ܘܐܙܠ ܚܙ ܐ‬
‫ܘܥ� ܢܐ‪ܶ:‬‬ ‫ܘܗ ܳܘܢܐ ܰܢ ܺܦܝܩ ܥܰܠ ܽܣ ܳ‬ ‫ܳܗ ܳܪܟܐ ܰܐܢ̱ܬ ̱ܗ ܽܘ ܰ‬
‫ܳ ܶ ܳ ܰ ܰ ܰ ܰ ܳ ܰ ܺ ܳ̈ ܶ‬
‫ܡܩܦ ܰܚ ܶܠܟ ܳܒܥܒ ܰܝܕܬ ܶ ܳ ̈ ܶ‬
‫ܗ܀‬ ‫ܫܪ ܐ ܘܐܣܪ ܳ ܳܘ‬
‫ܩܪܝ ܶ ܳܠܗ ܐܬܐ ܕܗܐ ܡܪܗ ܶܛ ܠ ܶܟ ܥܠ ܨܒܘܬܗ‪:‬‬ ‫ܳ‬ ‫ܺ‬
‫ܘܢ܀‬ ‫ܚܙ ܐ ܐ ܽܢ‬ ‫ܝܩܝܢ ܳܠܟ ܬ ܶ‬ ‫ܐܬ� ܳܘܬܐ ܰܕܪ ܺܚ ܺ‬ ‫ܰܒ ܰ‬ ‫‪290‬‬
‫ܶ‬ ‫ܰܬ ܶܚܡ ܰܗ ܳܘܢܟ ܰܒ ܶ‬
‫ܘܫܡܟ ܐܢ ܳܫ ܰܡܥ ܳܠܟ‪:‬‬ ‫ܕܓ ܳ‬ ‫ܐܬܪܗ ܽ‬
‫ܰ ܰ ܶܽ ܰ ܳ ܽ ܳ ܰ ܰ‬
‫ܡܛ ܰܝܒ ܶܠܗ܀‬ ‫ܻ‬ ‫ܕܠܓܘ ܢܚܘܪ ܒܐܬܪ ܐ ܙܥ ܳܘܪ ܐ ܕ‬
‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ ܶ‬
‫�ܗ ܳܘܢܐ ܶܘ� ܳܫܡ ܶܥ ܳܠܝ ܢܩܘܐ ܨ ܐܕܝ‪:‬‬
‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܬܗ ܰ‬ ‫ܟܠ‬
‫ܺ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫̈‬ ‫ܰ ܺ‬ ‫ܽ‬
‫ܳܕܗܐ ܳܒܟܠ ܓܒܝܢ ܦܗܐ ܒܚܙܘܐ ܕ� ܡܬܕܪܟܝܢ܀‬
‫ܰ‬ ‫ܶ‬
‫‪295‬‬
‫ܕܠܘ ܺܕܝܠܶܗ ̱ܗ ܺܝ ܶ‬ ‫ܰ ܳ‬
‫ܠܒܫ ܰܚ ܳ� ܳܫܐ‪:‬‬ ‫ܳ‬
‫ܒܬܐ ܰ‬ ‫ܕܡܘܬܐ ܪ‬ ‫ܽ‬
‫ܝܘܗܝ ܶܨ ܰܐܕܝ � ܶܡ ܰ‬ ‫ܶ‬ ‫ܳ ܶ ܺ‬
‫ܫܟܚ ܐ̱ ܳܢܐ܀‬ ‫ܘܒ ̇ܗ ܳܙܟܐ ܠܝ ܶܘܐܟܠ ̱‬
‫ܐܠ ܳܗܐ ܰܗ ܳܘܢܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܥܒܝܕ ܰܕ ܳ‬ ‫ܠܡܐ ܺ‬ ‫ܒܨ ܳ‬ ‫ܥܰܠ ܰܕ ܰ‬
‫ܚܬܐ ܰܢܩ ܶܘܐ ܶܨ ܰܐܕܝ ܥܰܠ ܰܕ ܺܚ ܳ‬ ‫ܳ ܶ ܰ ܶ‬
‫ܰ ܰ ̈ܶ‬ ‫ܐ܀‬ ‫ܝܚ‬ ‫� ܡܬܬ‬
‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܰ ܳ ܳ ܰ ܶ‬
‫ܫܒܩܢܝ ܗܫܐ ܘܣܠܩ ܩܡ ܠܗ ܒܝܬ ܡ�ܟܐ‪:‬‬
300 in the awesome places which it cannot go beyond at all.

And the assemblies of angels constrained it, and escorted it and
brought it in to the chariot.
And it saw the latter and was afraid, and wondered, and was con-
sumed by great wonder.
Ezekiel’s vision of the Chariot: a description of his vision and a warning

against forced ascent to Eden
So, too, is the prophet shattered, the son of Buzi, filled with revela-
tions.
He opened the gate, and he dared enter even while quaking.
305 And – see! – now the intellect is shattered at the wonder together
with Ezekiel,
that it, too, should see a mighty vision like the one he saw:
the cherubs joined to the shining yoke of flame;
awesome visions in the living, impalpable fire;
faces and wings and radiance issuing from the flame;
310 the shining lightning flash which is fearful and extends from the
living creatures;
the cloud of light which is suspended in the glorious height of the
air;
wheels of wonder which pour out speech abundantly;
the tent of wings that are compacted by fire and set alight;
the splendor which flashes, and eyes which are afraid to gaze on it;
315 the one legion which was assigned as a chariot,
and filled wholly and from every side with visions of wonder;
a fearful thundering and a great vision uncontained;
the assembly of fire multiplying voices of flame;
the high throne established gloriously upon the backs
320 of the ministering cherubs of fire who bear it,
the wondrous Glory which tongue cannot utter;
the portrait of mysteries that cannot be drawn with the lips;
the Son of the Creator who is seated there in the high place, Ezek 1:26–28
‫ܒܪܝܢ܀‬ ‫ܓܡܪ ܳ� ܶܡܬܥܰ ܺ‬ ‫ܕܠ ܳ‬ ‫ܕܚ ܶܝ� ܰ‬ ‫ܐܬ� ܳܘ ܳܬܐ ܺ̈‬ ‫ܰܒ ܰ‬ ‫‪300‬‬
‫ܶ ܰ ܰ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ ̈ܶ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܢܫܐ ܘܝܰ ܶܒܠܘ ܐܥܠܘܗܝ ܨܝܕ ܡ‬ ‫ܘܗܝ ܟ‬ ‫̱‬ ‫ܰܙ ܽܪܒ‬
‫ܒܬ ܳ‬ ‫ܶ‬ ‫ܬܗܪ ܰܘ ܺ‬
‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫ܶ‬ ‫ܝ‬ ‫ܐܘܦ‬ ‫ܕܚܠ ܰܘ ܰ‬ ‫ܚܙ ̇ܗ ܰܘ ܶ‬ ‫ܰܘ ܳ‬
‫�� ܳܢܐ‪:‬‬
‫ܘܙܝ ܡ� ܶܓ ܳ‬ ‫ܝܩܐ ܰܗܘ ܰܒܪ ܽܒ ܺ‬ ‫ܫܚ ܳ‬ ‫ܢܒ ܳܝܐ ܺ‬ ‫ܺ‬
‫‪558‬‬
‫ܰ‬ ‫ܰ‬ ‫ܰ‬
‫ܐܡܪܚ ܶ� ܽܥܘܠ ܰܟܕ ܶܡܣܬ ܰܪܕ܀‬ ‫ܪܥܐ ܰܘ ܰ‬ ‫ܦܬܚ ܶܠܗ ܬ ܳ‬
‫‪305‬‬
‫ܗܪ ܐ ܥܰܡ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܰ‬ ‫ܫܚܝܩ ܳܗ ܳܫܐ ܳ ܰܗ ܳܘܢܐ‬ ‫ܘܗܐ ܺ‬ ‫ܳ‬
‫ܳ‬ ‫ܳܕܐܦ ܽܗܘ ܢܶ ܶ‬
‫ܚܙ ܐ ܰܗܘ܀‬ ‫ܕܚܝܠܬܐ ܐܝܟ ܰܕ ܳ‬ ‫ܚܙܬܐ ܺ‬ ‫ܚܙ ܐ ܳ‬
‫ܽ ܶ ܺ ̈ܶ ܺ ܳ ܰ ܳ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܟܕܝܢܐ ܒܢܝܪ ܐ ܙܗ�ܐ ܳܕܫ‬ ‫ܟ�ܘܒܐ‬
‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ ̈ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬
‫ܰܚ ܶܙܘܐ ܕܚ� ܶ� ܒܢܘܪ ܐ ܚܝܬܐ ܕ� ܡܬܓܫܫܐ܀‬
‫̈ ܶ ̈ ܰ ܳ ܳ ܶ ܶ ܰ ܰ ܳ‬
‫ܗܪ ܐ ܕܢܦ ܰܩ ܺ ܡܢ ܓܶܘܙ ܰ ܳ ̈ ܳ‬
‫ܐ‪:‬‬ ‫ܠܬ‬ ‫ܐܦܐ ܘܓܦܐ ܘܙ‬
‫‪310‬‬
‫ܰ ܳ ܺ ܳ ܰ ܺ‬
‫ܡܬܝܚ ܘܕܚܝܠ ܡܢ ܚ ܰܝܘܬܐ܀‬ ‫ܪܩܐ ܽܕܙܝܘܐ ܳ ܕ ܰ‬ ‫ܒ‬
‫ܳ‬ ‫ܳ‬
‫ܥ�ܢܐ ܕܢܘܗܪ ܶܐ ܕܬ�ܝܐ ܒܪܘܡܐ ܓܐ�ܐ ܕܐܐܪ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܺ‬ ‫ܳ ܰ ܰ ̈ܳ ܰ‬
‫ܡܡܠܠܢ ̱ܗ ̈ܘܝ ܥܰܬ ܳܝܪܐܺܝܬ܀‬ ‫ܝܓܠ ܳܰܝ ܬܗܪ ܐ ܶ ܕ‬ ‫ܺܓ ̈‬
‫ܡܫ ܰ‬ ‫ܘܙܠܬܐ ܺܪܨܝܦ ܰܘ ܰ‬ ‫ܳ‬ ‫ܒܓ ܰ‬ ‫ܕܓ ̈ܦܐ ܰܕ ܰ‬ ‫ܰܡܛ�� ܶ‬
‫�ܗܒ‪:‬‬ ‫ܳ‬
‫ܘ�ܢ ܶܒܗ܀‬ ‫ܒܪܩ ܳܘܕܚܠ ̈ܢ ܥܰܝܢ̈ܶܐ ܰܕ ܽܢܚ ܳ‬ ‫ܕܡ ܶ‬ ‫ܗܪ ܐ ܰ‬ ‫ܰܙ ܳ‬
‫‪315‬‬
‫ܳ ܶ ܽ ܳ ܰ ܰ ܳ ܳ ܰ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܚܕ ܐ ܠܓܝܘܢܐ ܕܡܦܓܕ ܐ ܶ ̱ܗܘܬ ܐܝܟ ܡ‬
‫ܰ ܺ‬ ‫�ܝܐ ܽܟ ܳ� ̇ܗ ܶܚ ܰ ̈ܙܘܝ ܬ ܳ‬
‫ܗܪ ܐ ܶܡܢ ܽܟܠ ܓܒܝܢ܀‬
‫̈‬
‫ܳ‬ ‫ܳ‬
‫ܘܡ ܳ‬ ‫ܰ‬
‫ܰ‬
‫ܘܚ ܳܙܘܐ ܰܪܳ ܳ ܶܒܐ ܕ� ܶܡܣܬܝܰܟ‪:‬‬ ‫ܕܚܝ� ܶ‬ ‫ܥܡܐ ܺ‬ ‫ܰܪ ܳ‬
‫ܶ ܳ ܽ ܳ ܰ ܶ ̈ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ܀‬ ‫ܘܪ ܐ ܳ ܕܡ ܰܦܪ ܐ ܰܩ� ܰܕܫ ܶ‬ ‫ܟܢܫܐ ܕܢ‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬
‫ܘܪܣܝܐ ܪܡܐ ܕܡܬܩܢ ܘܓܐܐ ܥܠ ܚܨ ܝܗܘܢ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܟ ܳ‬
‫ܫܩܝܠܝܢ ܶܠܗ܀‬
‫ܰ ܰ ܳ̈ ܶ ܽ ܰ ܽ ܳ ܰ ܺ ܺ‬ ‫‪320‬‬
‫ܰ‬ ‫ܘܒܝ ܶܢ ܳܘܪ ܳܐ ܕܳ‬ ‫ܕܡܫܡܫܢܐ ܟ�‬
‫ܬܗ ܳܝܪ ܐ ܕܒ� ܳܫܢ ܳܐ � ܡܬܡܠܠ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܒܚܐ ܺ‬ ‫ܽܫ ܳ‬
‫ܽ ܳ‬
‫ܬܪ ܳ‬ ‫ܦܘܬܐ � ܶܡ ܰ‬ ‫ܳ‬
‫ܒܣ ̈‬ ‫ܘܪܬܐ ܕܐ̱� ܙܶ ܐ ܰܕ ܶ‬ ‫ܳ‬
‫ܫܡܐ܀‬ ‫ܨܰ ܳ ܽ ܳ ܳ ܶ ܰ‬
‫ܳ‬ ‫ܳ‬
‫ܒܪ ܒܪܘ�ܐ ܕܝܬܒ ܬܡܢ ܒܐܬܪܗ ܪܡܐ‪:‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬
and the yoked cherubs tremble at Him who rests 23 on their necks;
325 a place which is filled with brightness and honor and glorious
light,
a vision that the tongue, too, is defeated by and cannot tell of it.
As for you, my intellect, companion of utter audacity:
Know your own self, that your grasp is tied to a clump <[of
earth>.
Let <your intellect> descend: let your musing be on the dust, your
search in the clay.
330 Your course is on earth, to the place of thorns your way is to be
trod.
The intellect, though, does not want to contain, but only to wonder
at the high place, from whose beauty Adam fell away.
The intellect gazes at that spiritual paradise
which is the vision of the invisible divinity.
335 Would that the intellect stayed there, in that great wonder,
for if it does not come down, neither will it depart from the para-
dise.
Fearful above all things is the One who has yoked the cherubs to
his Glory.
Should the mind see him, as it stands in Eden – provided it does
not fall <as Adam did>,
if it examines that chariot, awesome to see,
340 it would be a table of the King, full of blessings for whoever
reclines at it. 24
23 Rests (aggen), see note 56.

24 See Golitzin, “Image and Glory,” 335: “Not for us humans, in
other words, is the vision of the chariot assigned the angels, but rather the
altar of the Eucharist – though perhaps also suggested here is the idea that
the human being is him – or herself to become a “table of blessings” for
others.”
‫ܘ� ܽܝܗܘܢ܀‬ ‫ܕܡ ܰܓܢ ܥܰܠ ܰܨ ܰ‬ ‫ܟܕ ̈�ܢܶܐ ܰ‬ ‫ܘܪ ܺܬܝܢ ܶܡܢܶܗ ܺ‬ ‫ܳ‬
‫‪559‬‬ ‫‪325‬‬
‫ܘܗܪ ܐ ܰܓ ܳ‬ ‫ܘܗ ܳܕܪ ܐ ܽܘܢ ܳ‬ ‫ܬܪ ܐ ܰܕܡ� ܺܙ ܳܝܘܐ ܶ‬ ‫ܶ‬ ‫ܰܐ ܳ‬
‫ܐ�ܐ‪:‬‬
‫ܰ ܳ ܳ ܶ ܳ ܶ ܳܳ ܶ ܰ ܺ ܶ‬
‫ܝܬܗ܀‬ ‫ܫܥ ܳ‬ ‫ܳܡܫܩ� ܕܚܐܒ ܐܦ ܠܫܢܐ ܡܢ ܬ‬
‫ܫܒ ܳܒܐ ܽܕܟ ܳ� ̇ܗ ܰܡܪܚܘܬܐ‪:‬‬
‫ܽ‬ ‫ܳ‬ ‫ܐܘ ܳܠܟ ܰܗ ܳܘܢܐ ܳ‬
‫ܘܚܕ ܳܢܟ܀‬ ‫ܘ� ܳܥܐ ܐ̱ ܺܣܝܪ ܐ ܽ ܳ‬ ‫ܒܩ ܳ‬ ‫ܘܡܟ ܰܕ ܽ‬ ‫ܩܢ ܳ‬‫ܰܕܥ ܰܠ ܽ‬
‫ܺ ܳ ܳ ܳ‬ ‫ܦܪ ܐ ܶܗ ܳ‬ ‫ܗܘܐ ܒܥܰ ܳ‬ ‫ܢܶ ܽܚܘܬ ܢܶ ܶ‬
‫ܒܥܬܟ‪:‬‬ ‫ܪܓܟ ܒܛܝܢܐ‬
‫‪330‬‬
‫ܝܫܐ ܐ ܳ‬ ‫ܽ‬ ‫ܘܒܐ ܕܪ ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܠܒܝܬ ܽܟ ̈‬ ‫ܐܪܥܐ ܰܪܗܛܟ ܰܕ ܶ‬ ‫ܳ‬ ‫ܰܒ ܳ‬
‫ܘܪܚܟ܀‬ ‫ܶ‬
‫ܢܣ ܶܝܟ ܰܗ ܳܘܢܐ ܳܒܥܶܐ ܐ ܴ� ܕܢܶ ܰ‬ ‫ܰܠܘ ܰܕ ܰ‬
‫ܬܗܪ‪ܶ :‬‬ ‫ܰ ܳ ܳܳ ܰ ܰ ܳ‬
‫ܢܦܠ ܐ ܳܕܡ ܶܡܢ ܰܦ ܽܐܝܘܬܗ܀‬ ‫ܒ ܰܐܬܪ ܐ ܪܡܐ ܕ‬
‫ܳ‬ ‫ܳ‬ ‫ܽ‬
‫ܳܚܐܪ ܰܗ ܳܘܢܐ ܒܗܘ ܦܪܕ ܳܝܣܐ ܳ ܪܘܚ�ܝܐ‪:‬‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬
‫ܬܚ ܳܙ�ܐ܀‬ ‫ܐܠ ܽܗܘܬܐ ܕ� ܶܡ ܰ‬ ‫ܘܝܘ ܶܚ ܳܙܘ ̇ܗ ܰܕ ܳ‬ ‫ܽܕܗ ܽ‬
‫‪335‬‬
‫ܒܬ ܳ‬ ‫ܶ‬ ‫ܰ ܰ ܰ‬
‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫�ܘܝ ܬ ܳܡ ܳܢ ܳ ܰܩ ܺܘܝ ܰܗ ܳܘܢܐ‬ ‫ܶܕ ܳ‬
‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܶ‬ ‫ܡܢ ܽܦ ܶܪܕܝܣ ܰܐ܀ ܺ‬ ‫ܕܐ� ܢܚܬ ܐܦ� ܢ ܳܦܩ‬
‫ܕܚܝܠ ܥܰܠ ܽܟ� ܰܗܘ ܕܟ�ܘܒ ܶܐ ܟܕܢ �ܝܩܪܗ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܺ‬
‫ܥܕܢ ܐ ܴ� ܶ ܳܢ ܶܦܠ܀‬ ‫ܚܙ ܐ ܰܗ ܳܘܢܐ ܳܕܩܡ ܶܠܗ ܰܒ ܶ‬ ‫ܕܢܶ ܶ‬
‫ܬܒ ܶܩܐ‪:‬‬ ‫ܕܚܝܠܰܬ ܶܚ ̈ܶܙܘܐ ܐܢ ܶܡ ܰ‬ ‫ܒܬܐ ܺ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܒܗܝ ܡܪܟ‬
‫‪340‬‬
‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬
‫ܳܦܬܘܪ ܰܡ�ܟܐ ̱ܗܘ ܕܡ� ܛܘܒܐ ܠܕ ܳܓܢܐ ܒܗ܀‬
‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬
Paraphrase of Ezekiel’s account of the chariot vision

Come, Ezekiel, and bring the scroll of your prophecy;
let today have enjoyment from your divine revelations.
I am moved today to speak of the chariot.
Tremble, listeners, and lift your voices up to sing praises!
345 Come, let us empty ourselves of physical conceptions,
for the topic requires serene attention for it to be spoken of.
That chariot which carries Him is full of movement,
[so] let us too be amazed when we hear discourse concerning it.
Let the prophet of sufferings enter now and recite his vision,
350 In order that we may invite grace to expound his revelation.
O Ezekiel, what do you say about the chariot?
What is the vision? Speak to us now in detail.
The prophet says: “I was among the Captivity on the banks of the
river,
“and the heavens were opened, and I saw a vision of the divinity,
355 “and the hand of the Lord was on me there in captivity,
“and I saw the vision of the Spirit coming like a whirlwind,
“the great cloud and the fire burning fiercely,
“and within the cloud there was a sight shining out from the midst
of the fire,
“and within the fire there was the likeness of four living
creatures, 25
360 “and each of the creatures had four faces,
“and again I saw each one of them had four wings,
“and I observed their feet which were stretched out,
“and the hand of a man was beneath the wings on their sides,
“and on their sides were their faces as well as their wings,
25 On living creatures (haywâtä), hayyot in Jewish mystical literature,

see P. Schäfer, Hidden and Manifest God, esp. 21–27, 62–64 and 129–32.
Here they carry and accompany the throne of the Glory (ʿîqârâ). For an
interpretation of lines 353–413, see Golitzin, Image and Glory, 336.
‫ܰ ܳ ܶ ܳ ܰ ܺ ܳ‬ ‫ܳ‬
‫ܢܒ ܰܽܝܘܬܟ‪:‬‬ ‫ܬܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܘܐܝܬܐ ܟܪܟܐ ܕ‬
‫ܶ‬ ‫ܶ ܰ ܰ ܳ ܶ ܶ ܳܰ‬
‫��ܢ̈ܝܟ ܐ ܳܠ ܳܗ�̈ܐ܀‬ ‫ܢܒܣܡ ܝܘܡܢ ܡܢ ܓ‬
‫ܰ ܰ ܳ ܳ ܶ ܰ ܳ ܰ ܰ ܳ ܽ‬
‫ܒܬܐ ܙܥܬ ܝܘܡܢ ܠܡܡܠܠܘ‪:‬‬ ‫ܶ‬ ‫ܥܰܠ ܡܪܟ‬
‫ܡܫ ܳܒ ܽܚܘ܀‬ ‫�ܟܘܢ ܰܠ ܰ‬ ‫ܽܙܘܥܘ ܳܫ ܽܡܘܥ̈ܐ ܰܘ ܺܐܪܝܡܘ ܳܩ ܽ‬
‫‪345‬‬
‫ܘܫ ܶܒܐ ܰܦ ܳ‬ ‫ܣܬ ܰܦܩ ܶܡܢ ܽܚ ܳ ̈‬ ‫ܰ ܶ ܰ‬
‫ܓ� ܳ� ܶܝܐ‪:‬‬ ‫ܬ ܰܘ ܳܢ ܺ ܳ‬
‫ܶ‬ ‫ܰ‬
‫ܕܨܘܬܐ ܒܗܝ� ܒܥܐ ܫܪܒܐ ܕܢܬܡܠ ܳܠ ܒܗ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬
‫‪560‬‬ ‫ܝܥܐ ܽܟ ܳ� ̇ܗ ܰܕ ܺ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܫܩܝ� ܶܠܗ‪:‬‬ ‫ܒܬܐ ܺܙ ܳ‬ ‫ܗܝ ܡܪܟ‬
‫ܶ ܰ ܰ ܰ ܰ ܳ ܺ ܰ ܰ ܳ ܰ ̇ܶ‬
‫ܢܬܗܪ ܘܚܢܢ ܟܕ ܫܡܥܝܢܢ ܫܪܒܐ ܕܥܠܝܗ܀‬
‫ܳ ܳ ܺܳ ܰ ܶ‬
‫ܕܚ ̈ܫܐ ܘܢܶܬܢܶܐ ܶܚ ܳܙܘ ̇ܗ‪:‬‬ ‫ܶ� ܽܥܘܠ ܗ ܳܫܐ ܢܒܝܐ‬
‫‪350‬‬
‫ܬܦ ܶܫܩ ܥܰܠ ܶܓ ܳ‬ ‫ܩܪ ܐ ܰ‬ ‫ܝܒܘܬܐ ܢܶ ܶ‬ ‫ܠܛ ܽ‬ ‫ܰ ܰ‬
‫��ܢܶܗ܀‬ ‫ܽ ܳܰ ܰ‬ ‫ܳܕ‬
‫ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬
‫ܐܘ ܰܚܙܩܝܐܝܠ ܡܘܢ ܐܡܪ ܐܢ̱ܬ ܥ ܺܠ ܡܪܟܒܬܐ‪:‬‬
‫ܘܥܪ ܳܢܐܝܬ܀‬ ‫ܰܡ ܽܢܘ ܶܚ ܳܙܘܐ ܰܡܠܶܠ ܳܗ ܳܫܐ ܽܣ ܳ‬
‫ܝܬܐ ܗ ܺܘܝܬ ܥܰܠ ܝܰܕ ܰܢ ܳ‬ ‫ܺܳ ܳܰ ܰ ܺ ܳ‬
‫ܗܪ ܐ‪:‬‬ ‫ܶ ܳ ܰ ܳ ܽ ܳ‬ ‫̱‬ ‫ܢܒܝܐ ܐܡܪ ܒܫܒ‬
‫ܰ‬
‫ܫܡܝܐ ܘܚܙܝܬ ܚܙܘܐ ܕܐܠܗܘܬܐ܀‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܬܦܬܚ ܰ‬ ‫ܶܘ‬
‫‪355‬‬
‫ܰ ܳ ܳ ܺܶ ܳ ܳ ܰ ܰ ܺ ܳ‬ ‫ܰ‬
‫ܫܒ ܳܝܬܐ‪:‬‬ ‫ܘܗܘܬ ܬܡܢ ܐܝܕܗ ܕܡܪ�ܐ ܰܥܠܝ ܒ‬
‫ܳ‬
‫ܐܬ�ܐ ܐܝܟ ܥܰ��܀‬ ‫ܘܚܐ ܳܕ ܳ‬ ‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܽܕܪ ܳ‬ ‫ܰܘ ܺ‬
‫ܳ‬
‫ܩܕ ܐ ܰ� ܺܙ ܳܝܙ ܐܺܝܬ‪:‬‬ ‫ܘܪ ܐ ܕܝܳ ܳ‬ ‫ܥ� ܳܢܐ ܰܪܒܬܐ ܽܘܢ ܳ‬ ‫ܳ‬
‫ܕܡ ܰܙܗܪ ܶܡܢ ܰܓܘ ܽܢ ܳ‬
‫ܘܪ ܐ܀‬ ‫ܒܓ ܳܘ ̇ܗ ܶܚ ܳܙܘܐ ܰ‬ ‫ܺܘܐܝܬ ̱ܗ ܳܘܐ ܰ‬
‫ܐܪܒܥ ܰܚ ܳ ̈‬ ‫ܳ ܽ ܳ‬ ‫݂‬ ‫ܘܪ ܐ ܐ ܺ‬ ‫ܒܓܘ ܽܢ ܳ‬
‫ܝܘܢ‪:‬‬ ‫ܘܬܐ ܰܕ ܰ‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬
‫̱‬ ‫ܝܬ‬ ‫ܰܘ ܰ‬
‫‪360‬‬
‫ܳ ܰ ܳ ܶ ܰ ̈ܳ ܳ‬ ‫ܰ‬
‫ܐܪܒܥ ܐ ܺܦ ̈ܝ ܺܢ ܐܺܝܬ ̱ܗܘܐ ܠܚܕ ܐ ܽܡܢ ܚ�ܘܬܐ܀‬ ‫ܰܘ ܰ‬
‫ܢܗܝܢ ܬܘܒ ܳܚ ܶܙ ܐ ̱ܗ ܺܘܝܬ‪:‬‬ ‫ܚܕ ܐ ܶܡ ܶ‬ ‫ܐܪܒܥܐ ܶܓ ̈ܦܝܢ ܰܠ ܳ‬ ‫ܰܘ ܳ‬
‫ܬܒ ܶܩܐ ̱ܗ ܺܘܝܬ܀‬ ‫�ܢ ̱ܗ ܰ ̈ܘܝ ܶܡ ܰ‬ ‫ܰ ܶ ܰ ܶ ܰ ܺ̈ ܳ‬
‫ܘܒ�ܓܠܝܗܝܢ ܕܦܫܝ‬
‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬
‫ܬܚܝܬ ܰ ܓܦܝܗ ܳܝܢ ܥܠ ܓܒܝܗܝܢ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܐܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܶ‬ ‫ܺܘ ܳ‬
‫ܒܓ ܰܒ ̈ܝ ܶܗܝܢ ܐܺܝܬ ܐ ܰܦ ̈ܝ ܶܗܝܢ ܐܦ ܶܓ ܰܦ ̈ܝ ܶܗܝܢ܀‬ ‫ܰܘ ܰ‬
365 “and the wings were cleaving to the wings as they flew,
“and as they went, they turned not away from their impetus,
“and all kinds of likenesses were visible upon their faces,
“and all the likenesses of their persons were fearful:
“faces of a lion and of a man on the right,
370 “faces of a bull and of an eagle on the left,
“and all their wings were stretched out over their faces,
“and they were joined this one to that one to hide their faces,
“and each was guided in the direction of its face,
“and where the Spirit goes the living creatures go as well,
375 “and their persons 26 are in the likeness of coals of flame,
“and their appearances are also like a flame of the great light,
“and between the living creatures there proceeded as it were a lamp
stand,
“and giving brightness to their appearance, lightening went forth
from the living creatures;
“and I saw wheels that were placed there next to the living
creatures,
380 “and the appearance of the wheels was like a precious stone,
“and their action was one, and one the likeness of their forms,
“and within the wheel another wheel was visible,
“and when they went, they were guided by the four spirits, 27
“and one did not turn after another, and there were not any that
turned back,
385 “and on their backs was a height without limit,
“and that same height was, as it were, full of revolving eyes,
“and a living spirit was in the wheels and they were speaking,
“and they were exalted with the living creatures of the chariot,
“and, as if endowed with intellect, they were moved to speak,
26 Persons (qnomê) see Possekel, Terminology, 65–74.

27 Spirits or winds.
‫ܝܗܝܢ‪:‬‬ ‫ܦ� ܰܚ ܶ‬ ‫ܒܓ ܶܦܐ ܰܒ ܳ‬ ‫ܝܦܝܢ ܗ ܰܘܘ ܶܓ ̈ܶܦܐ ̈ܶ‬

‫̱‬
‫ܰܘܢ ܺܩ ܺ‬ ‫‪365‬‬
‫ܬܗ ̈ܦ ܳܟܢ ܶܡܢ ܺܚ ܰ‬ ‫ܳ‬
‫ܘܡܐ ܳܕ ܳܐܙ ̈ ̱ܠܢ ̱ܗ ܰ ̈ܘܝ � ܶܡ ܰ‬
‫ܐܦ ̈ܝ ܶܗܝܢ܀‬ ‫ܰ‬
‫ܳ‬
‫ܡܘܢ ܥܰܠ ܐ ܰܦ ̈ܝ ܶܗܝܢ‪:‬‬ ‫ܡܘܢ ܶܕ ܳ ̈‬ ‫ܬܚ ̈ܙ ܝܳܢ ܗ ܰ ̈ܘܝ ܶܕ ܳ ̈‬ ‫ܶ‬
‫ܳ‬ ‫ܳ‬ ‫ܘܡ ܰܳ ̈ ܰ ̱‬
‫ܘܡ ̈ܝ ܶܗܝܢ܀‬ ‫ܩܢ ܰ‬ ‫ܡܘܬܐ ܰܕ ܽ‬ ‫ܕܚܝܠܢ ܗ ̈ܘܝ ܽܟܠ ܶܕ ̈‬ ‫ܰܘ ܺ‬
‫‪561‬‬
‫̱‬
‫ܐ‪:‬‬ ‫ܕܒ ܳܪܢ ܳܫܐ ܶܡܢ ܝܰ ܺܡ ܳ‬
‫ܝܢ‬ ‫ܐܪ�ܐ ܰܘ ܰ‬ ‫ܰܐ ̈ܶܦܐ ܰܕ ܳ‬
‫‪370‬‬
‫ܰ ̈ܶ ܰ ܳ ܰ ̈ܶ ܶ ܳ ܶ ܶ ܳ ܳ‬
‫ܶ‬ ‫̈‬ ‫ܰܘܐܦ ܺܐ ܺܕܬܘܪ ܐ ܰܘܐܦ ܽܐ ܕܢܫܪ ܐ ܶ ܰ ̈ܡܢ ܶܣܡ ܰ ܰ ܰ‬
‫܀‬ ‫�‬
‫ܠ ܐܦܝܗܝܢ‪:‬‬ ‫ܝܗ ܽܝܢ ܥ ܶ‬ ‫ܘܦܪܝܣܝܢ ̱ܗܘܘ ܟܠ ܓܦ‬
‫ܶ‬
‫�ܗ ܳܢܐ ܢܟܣܘܢ ܐܢܝܢ܀‬ ‫ܰ‬ ‫ܝܦܝܢ ̱ܗ ܰܘܘ ܳܗ ܳܢܐ ܳ‬ ‫ܰܘܢ ܺܩ ܺ‬
‫ܽ ܰ ܰ̈ ̇ ܳ ܳ ܶ ܶ ܶ ܰ ܳ ܰ‬ ‫ܶ‬
‫ܒ�ܢ ̱ܗ ̈ܘܝ‪:‬‬ ‫ܚܕ ܐ ܳܚܕ ܐ ܡܢܗ ܳܝܢ ܡܬܕ‬ ‫ܠ ܐܽܦ ܳܝܗ ܳ ܳ‬ ‫ܰܘܠܘܩܒ‬
‫ܳ‬ ‫̈‬ ‫ܰ‬
‫ܝܟܐ ܕܐܙ ̱� ܪܘܚܐ ܐܙܠܢ ܐܦ ܚ�ܘܬܐ܀‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܘ� ܳ‬
‫‪375‬‬
‫ܽ ܶ ܰ ܶ ܺ ܳ‬ ‫ܘܡ ̈ܝ ܶܗܝܢ ܰܒ ܽ‬ ‫ܩܢ ܰ‬ ‫ܰܘ ܽ‬
‫ܕܡܘܬ ܓܘܡ� ܐ ܕܫ�ܗܒܝܬܐ‪:‬‬
‫ܘܗܪ ܐ ܰܪ ܳ‬ ‫ܠܬܐ ܽܕܢ ܳ‬ ‫ܳ ܶ ܰ̈ ܶ ܰ ܰ ܰ ܳ‬
‫ܐ܀‬
‫ܰ ܳ̈ ܳ‬ ‫ܒ‬ ‫ܐܦ ܚܙܘܝܗܝܢ ܐ ܰܝܟ ܓܘܙ‬
‫ܡܗ ܶܠܟ ̱ܗ ܳܘܐ ܐܝܟ ܰܠܡܦܐܕ ܐ ܒܝܬ ܳ ܚܝܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰܘ ܰ‬
‫ܰ ܰ ܶ ܳ ܳ ܶ ܰ ܳ ܶ ܰ ̈ܳ‬
‫ܐ܀ ܳ ܳ‬ ‫ܡܙܗܪ ܚܙܘܐ ܘܢ ܶܦܩ ܒܪܩܐ ܰܡܢ ܚܝܘܬ‬
‫ܕܣ ܳ ̈‬
‫ܝܡܢ ܬ ܳܡܢ ܶܨܝܕ ܚ ܳ�ܘܬܐ‪:‬‬
‫̈‬ ‫ܰ‬ ‫ܝܓ� ܺ‬ ‫ܚܙܝܬ ܺܓ ̈‬ ‫ܰܘ ܺ‬
‫‪380‬‬
‫ܳ‬ ‫ܶ‬
‫ܠܟܐܦܐ ܳ ܝܰ ܺܩܝܪܬܐ܀‬ ‫ܝܓ� ܳܕܕ ܶܡܐ ܺ‬ ‫ܕܓ ̈‬ ‫ܘܚ ܳܙܘܐ ܺ‬ ‫ܶ‬
‫ܐܣܟ ܰܡ ̈ܝ ܶܗܝܢ‪:‬‬ ‫ܕܡܘܬܐ ܶܕ ܺ‬ ‫ܚܕ ܐ ܽ‬ ‫ܕܗܝܢ ܰܘ ܳ‬ ‫ܘܚܕ ̱ܗ ܳܘܐ ܳܥ ܶܒ ܶ‬ ‫ܰ‬
‫ܚܪܬܐ ܶܡ ܰ‬ ‫ܳ‬ ‫ܒܓܘ ܺܓܝܓ� ܺܓܝܓ� ܐ ܺ‬ ‫ܳ‬ ‫ܳ‬
‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ܀‬ ‫̱‬ ‫ܰܘ ܰ‬
‫ܰ‬ ‫ܰ ܰ ܽ ܺ ܶ ܰ ܳ ܰ‬
‫ܒ�ܢ ̱ܗ ̈ܘܝ ܳ ܳܡܐ ܳܕ ܳܐܙ ̈ ̱ܠܢ ̱ܗ ̈ܘܝ‪:‬‬ ‫ܘ�ܪܒܥ �ܘܚܝܢ ܡܬܕ‬
‫̈‬ ‫ܶ ܰܳ‬ ‫ܳ‬ ‫ܳ ܶ ܰ ܳ ܳ ܳ ܰ‬
‫ܘ� ܡܬܗܦܟܐ ܗܝ ܒܬܪ ܗܝ ܳ ܘ� ܕܡܬܦܢܝܢ܀‬
‫‪385‬‬
‫ܰ‬ ‫ܠܚ ܰܨ ܝ ̈ ܶܗܝܢ ܐܺܝܬ ̱ܗ ܳܘܐ ܰܪ ܳ‬
‫ܘܡܐ ܕ� ܶܡܣܬܝܰܟ‪:‬‬ ‫ܶ‬
‫ܰܘ ܰ‬
‫�ܟܢ܀‬ ‫ܬܟ ܳ‬ ‫ܘܡܐ ܡ� ̱ܗ ܳܘܐ ܥܰܝܢ̈ܶܐ ܰܟܕ ܶܡ ܰ‬ ‫ܘܗܘ ܰܗܘ ܰܪ ܳ‬ ‫ܽ‬
‫ܳ ܺ ̈ ܶ ܰ ܰ ̈ ܳ ̈ܰ‬ ‫ܺ‬ ‫ܽ ܳ ܰ ܳ‬
‫ܝܬܐ ܐܝܬ ̱ܗܘܐ ܒܓܝܓ� ܘܡܡܠܠܢ ̱ܗܘܝ‪:‬‬ ‫ܘܪܘܚܐ ܚ‬
‫̈‬ ‫ܰ ܰ ̈ܳ ܳ ܰ ܰ ܰ ܳ ܶ ܰ ̈ ܳ ܰ‬
‫ܘܥܡ ܚ�ܘܬܐ ܕܒܡܪܟܒܬܐ ܡܫܬܩܠܢ ̱ܗܘܝ܀‬
‫ܰ ܰ ܳ ܶ ܺ ̈ ܳ ܰ̈ ܰ ܰ ܳ ܽ‬
‫ܡܡܠܠܘ‪:‬‬ ‫ܰܘܐܝܟ ܕܒܗܘܢܐ ܡܬܬܙܝܥܢ ̱ܗܘܝ ܠ‬
390 “the wheels of fire as well as the living creatures of flame,

“and the wheels turned by means of the knowledge that was in
them,
“for they were not driven to travel out of compulsion,
“and they hastened to speak together with the living creatures,
“and they were not terrified in the way of dumb animals,
395 “and I saw that, stretched out above the heads of the living
creatures,
“was the terrifying appearance of the crystal of divinity,
“and beneath this their wings set straight in front of their faces,
“and there is neither change nor confusion from any side,
“and I heard the sound of the wings as the sound of the seas,
400 “and, as it were, of God when He speaks with power,
“and as the sound of speaking of a great multitude of people, com-
ing from a host,
“a great thunder at the movement of the wheels of the creatures,
“and when they were standing, their wings ceased from their flight,
“there is a voice from above the roof over their heads,
405 “a fearful appearance which had the likeness of a sapphire,
beautiful to see,
“and on that stone the likeness of a throne was visible,
“and above it, the likeness and appearance as of a man,
“and I saw an appearance that was of God within the fire,
“and around Him radiance and glory from every side,
410 “and the radiance which is like the color of the bow which is in the
clouds,
“and this is the appearance of the great splendor that is around
Him,
“and this the likeness I saw with respect to His Glory in that reve-
lation.”
On the great difficulty of interpreting the vision: Why the different forms? What
do they mean?
Prophet of wonder, your revelation is beyond those endowed with
speech,
it required of you a mouth of fire in order for it to be uttered
thereby,
‫‪562‬‬ ‫‪390‬‬
‫ܺ ̈ ܳ ܽ ܳ ܳ ܰ ܳ̈ ܳ ܰ ܶ ܺ ܳ‬
‫ܐ܀‬ ‫ܝܬ‬ ‫ܓܝܓ� ܕܢܘܪ ܐ ܐܦ ܚܝܘܬܐ ܕܫ�ܗܒ‬
‫̈‬ ‫ܳ ܺ ̈ ܶ ܶ ܰ ܳ̈ ܰ‬ ‫ܶ ܺܰ ܳ‬
‫ܥܬܐ ܺܕܐܝܬ ̱ܗܘܐ ܒܓܝܓ� ܡܬܗܦܟܢ ̱ܗܘܝ‪:‬‬ ‫ܘܡܢ ܝܕ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ ܰ ܺ ܳ ܶ ܰ ܳ ܰ‬
‫ܩܛܝܪ ܐ ܡܬܕܒ�ܢ ̱ܗܘܝ ܠܡܗܠܟܘ܀‬ ‫ܘܠܘ ܒ‬
‫̈‬ ‫ܰ ܰ ̈ ܳ ܳ ܶ ܰ ܳ ܰ̈ ܰ ܰ ̈ ܳ ܰ‬
‫ܘܥܡ ܚ�ܘܬܐ ܡܬ�ܗܒܢ ̱ܗܘܝ ܘܡܡܠܠܢ ̱ܗܘܝ‪:‬‬
‫ܝ܀‬ ‫ܘ‬‫ܬܒܠ̈ܗܝܳܢ ܗ ܰ ̈‬ ‫ܝܗܝܢ ̱ܗ ܰ ̈ܘܝ ܕܢܶ ܰ‬ ‫ܰ ܰ ܳ ܳ ܺ ܰ‬
‫ܝܬ ܶ‬ ‫ܕܠܘ ܚ�ܫܬܐ ܐ‬
‫̱‬
‫‪395‬‬
‫ܰ ̈ܳ ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰܘ ܺ‬
‫ܚܙܝܬ ܰܕ ܳܡܬܝܚ �ܥܠ ܡܢ ܪܫܐ ܳܕܟܠ ܚ�ܘܬܐ‪:‬‬ ‫ܳ‬
‫ܰ ܳ ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܕܚܝ� ܰܕ ܽ‬ ‫ܶܚ ܳܙܘܐ ܺ‬
‫ܠ ̈ܶܘܣ ܽܕܐܠ ܰܗܘܬܐ܀ ܰ ̈ܶ‬ ‫ܩܪܘܣܛ‬
‫ܬܚܝܬ ܳܗ ܳܢܐ ܺ‬ ‫ܰܘ ܶ‬
‫ܬܪ ܺܝܨ ܳܝܢ ܶܓܦܐ ܠܘܩܒܠ ܐܦܐ‪:‬‬
‫ܒܚܕ ܶܡܢ ܰܓ ܺܒ ̈ܝܢ܀‬ ‫ܘܚ� ܳܦܐ ܰ‬ ‫ܘܠܒ ܳ� ܘ� ܽܫ ܳ‬ ‫ܘܠܝܬ ܽܒ ܳ‬ ‫ܰ‬
‫ܰ ̈ܶ‬ ‫ܰ‬ ‫ܳ‬
‫ܡܡܐ‪:‬‬ ‫ܘܫܡܥܶܬ ܳܩ� ܶܡܢ ܶܓ ܰܦ ̈ܝ ܶܗܝܢ ܐܝܟ ܳܩܠ ܝ‬ ‫ܶ‬
‫ܡܡܠܠ ܰ� ܺܙ ܳܝܙ ܐܺܝܬ܀‬
‫ܰ ܳ ܳ ܳ ܰ ܰ ܶ‬
‫ܕ‬ ‫ܐ‬ ‫ܡ‬ ‫ܐ‬ ‫ܗ‬ ‫ܐܠ‬ ‫ܕ‬ ‫ܐܝܟ‬ ‫ܰ‬
‫ܘ‬ ‫‪400‬‬
‫ܳ ܰܳ ܰܳ ܶ ܰ ܺ ܳ‬
‫ܫܪܝܬܐ‪:‬‬ ‫ܰܘܐܝܟ ܳܩܠ ܰܡܡ�� ܕܥܡܶܐ ܪܒܐ ܡ ܳܢ ܡ‬
‫ܕܚ ̈� ܳܘܬܐ܀‬ ‫ܝܓ� ܰܘ ܰ‬ ‫ܕܓ ̈‬ ‫ܘܥܐ ܺ‬ ‫ܒܙ ܳ‬ ‫ܥܡܐ ܰܪ ܳܒܐ ܰ‬ ‫ܰܪ ܳ‬
‫ܝܗܝܢ‪:‬‬ ‫ܦ� ܰܚ ܶ‬ ‫ܝܡܢ ܗ ܰ ̈ܘܝ ܳܫܠܶܝܢ ܶܓ ̈ܶܦܐ ܰܕ ܳ‬ ‫ܘܡܐ ܳܕܩ ܳ ̈‬ ‫ܳ‬
‫ܳ‬ ‫̱‬ ‫ܳ‬
‫ܝܗܝܢ܀‬ ‫ܘܗ ܶܘܐ ܳܩ� �ܥܶܠ ܶܡܢ ܰܡܛ�� ܕܥܰܠ ܺ� ܰܫ ܶ‬ ‫ܳ‬
‫‪405‬‬
‫ܰ ܺ ܳ ܶ ܰ ܳܶ‬ ‫ܕܚ ܳܝ� ܽ‬ ‫ܶܚ ܳܙܘܐ ܺ‬
‫ܚܙܬܗ‪:‬‬ ‫ܕܡܘܬ ܳܣܦܝ� ܦܐܐ ܒ‬
‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܘܪܣܝܐ ܶܡ ܰ‬ ‫ܕܡܘܬܐ ܽܕܟ ܳ‬ ‫ܐܦܐ ܽ‬ ‫ܒܗܝ ܺܟ ܳ‬ ‫ܰܘ ܳ‬
‫ܰ‬ ‫ܳ‬ ‫ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܽ‬
‫ܘܚ ܳܙܘܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܕܡܘܬܐ ܶ‬
‫ܘܪ ܐ܀‬ ‫ܐ�ܗܐ ܗ ܳܘܐ ܶܡܢ ܰܓܘ ܽܢ ܳ‬ ‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܰܕ ܳ‬ ‫ܰܘ ܺ‬
‫ܰ ̈ܺ‬ ‫̱‬
‫ܘܗ ܳܕܪ ܐ ܶܡܢ ܽܟܠ ܓܒܝܢ‪:‬‬ ‫ܟܪܟ ̱ܗ ܳܘܐ ܶܠܗ ܺܙ ܳܝܘܐ ܶ‬ ‫ܰܘ ܰ‬
‫ܫܬܐ ܕܐܺܝܬ ܰܒ ܳ ̈‬ ‫‪410‬‬
‫ܰ ܳ ܶ ܳ‬ ‫ܰܘܙ ܳ‬
‫‪563‬‬
‫ܥ�ܢܶܐ܀‬ ‫ܗܪ ܐ ܳܕܕ ܶܡܐ ܠܓܘܢܐ ܕܩ‬
‫ܗܪ ܐ ܰܪ ܳܒܐ ܺ ܰܕ ܶܕܪܟ ̱ܗ ܳܘܐ ܶܠܗ‪:‬‬ ‫ܳܗ ܰܢܘ ܶܚ ܳܙܘܐ ܰܕܙ ܳ‬
‫ܳܶ ܽ ܳ‬
‫�� ܳܢܐ܀‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫ܚܙܝܬ � ܳܝܩ ܶܪܗ ܰ‬ ‫ܘܬܐ ܺ‬
‫̈‬ ‫ܘܗܕ ܐ ܺ ܳܕܡ ܶ ܳ ܳ ܶ ܳ ܳ ܶ ܰ ܳ‬
‫ܢܒܝܐ ܕܬܗܪ ܐ ܪܡ ܓ��ܢܟ ܡܢ ܡ��‪:‬‬
‫ܬܡܠܰܠ ܶܒܗ܀‬ ‫ܘܪ ܐ ܳܒܥܶܐ ̱ܗ ܳܘܐ ܳܠܟ ܕܢܶ ܰ‬ ‫ܘܡܐ ܽܕܢ ܳ‬ ‫ܘܦ ܳ‬ ‫ܽ‬
415 or a tongue of flame in order to expand it,

or for lips from whose words coals fall.
Your subject is fearful, and your speech even more difficult than
usual,
for it to be suitable for a spiritual man to speak of it.
Who is it who dares to try to speak about the chariot,
420 when even reciting it over and over wearies the teacher?
There are no painters to depict 28 the appearance of your prophecy,
and no sages to learn of it just as you saw it.
And if there is an interpreter who ventures to interpret it, he will
only get agitated himself
by these visions. He will repeat them, but still not understand.
425 The intellect is terrified to venture entering the place of the living
creatures,
and there gaze on and learn about their various kinds and their
forms.
This vision is not what is usual in prophecy,
and it is a serious thing in the interpretation of which enquiry is
defeated.
To learn the reason for that chariot is a very great matter.
430 Why are these likenesses on likenesses marshaled in it?
What is the face of the lion for, and to what purpose?
And that of the man, how was it seen?
Why are there faces of bulls on the cherubs of divinity,
and why is it that eagles’ faces are <to be sought> among the
angels?
435 In the case of the appearances of these species, why was it needed
to make them of fire
by which He would be ministered?
Then there was the living spirit in the speaking wheels,
and who is there who will say what these wheels are?
Shall we say whether the wheels that he saw are spirit?
28 Depict (ṣûr), see n.41.

‫‪415‬‬
‫ܝܬܐ ܕܢܶ ܰ‬ ‫ܳ ܶ ܳܳ ܰ ܶ ܺ ܳ‬
‫ܬܦ ܰܫܩ ܶܒܗ‪:‬‬ ‫ܐܘ ܠܫܢܐ ܕܫ�ܗܒ‬
‫ܳ ܶ ܳ ̈ ܳ ܳ ܳ ܽ ܶ ܶ ܶ ܰ ̈ܶ‬
‫ܐܘ ܣܦܘܬܐ ܕܢܬܪܢ ܓܘܡ� ܐ ܡܢ ܡܠܝܗܝܢ܀‬
‫ܐܡܪܟ ܶܡܢ ܰܕ ܳ‬
‫ܥ�ܕ ܐ‪ܳ:‬‬ ‫ܥܣܝܩ ܺܡ ܳ‬ ‫ܪܒܟ ܰܘ ܺ‬ ‫ܝܠ ̱ܗܘ ܰܫ ܳ‬ ‫ܕܚ ܽ‬ ‫ܺ‬
‫ܬܡܠܰܠ ܶܒܗ܀‬ ‫ܘܚ ܳܢܐ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ ܶܠܗ ܕܢܶ ܰ‬ ‫ܕܐ̱ ܳܢܫ ܽܪ ܳ‬
‫ܰ ܰ ܳ ܰ ܰ ܳ ܽ‬ ‫ܰܡ ܽܢܘ ܰܡ ܰ‬
‫ܡܡܠܠܘ‪:‬‬ ‫ܡܪܚ ܥܰ ܶܠ ܡܪܟܒܬܐ ܠ‬
‫ܘܟܢ ܳܩ ܶܪ ܐ ܶܠܗ܀‬ ‫ܦܪ ܐ ܶ‬ ‫ܪ� ܳܢ ̇ܗ ܰܡ�ܐ ܳ ܳ‬ ‫ܳܕܐܦ ܶܩ ܳ‬ ‫‪420‬‬
‫ܠܣ ܽ ܳ‬ ‫ܳ� ܰܨ ܳ� ܶ� ܐ ܳܨ ܺܝܪܝܢ ܶܚ ܳܙܘܐ ܰܕ ܺ‬
‫ܟ‪:‬‬ ‫ܘܬ‬ ‫ܝ‬ ‫ܢܒ‬
‫ܶ ܳ ܺ ܶ ܰ ܰ ܰ ܳ‬ ‫ܳ ܰ ܺ ̈ܶ‬
‫ܚܙܝܬܝܗܝ܀‬ ‫ܝܡܐ ܶ ܡܨܝܢ ܝ�ܦܝܢ ܠܗ ܐܝܟ ܕ‬ ‫ܘ� ܚܟ‬
‫ܶ‬
‫ܡܪܚ ܳܡܬܕܘܕ ܠܗ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܡ‬‫ܰ‬ ‫ܘ‬ ‫ܢܗ‬ ‫ܽ‬ ‫ܐ‬ ‫ܐ‬ ‫ܢ‬‫ܳ‬ ‫ܳ‬
‫ܫܩ‬ ‫ܡܦ‬‫ܰܘ ܰ‬
‫ܠ܀‬ ‫ܟ‬ ‫ܣܬ ܰ‬ ‫ܶ ܰ‬
‫ܡ‬ ‫�‬ ‫ܘܢ‬ ‫ܢ‬‫ܒܗ ܶܠܝܢ ܶܚ ̈ܶܙܘܐ ܘܢܶܬܢܶܐ ܶܐ ܽ‬ ‫ܳ‬
‫‪425‬‬
‫ܰ ̈ܳ ܳ‬
‫ܡܪܚ ܶ� ܰܽܥܘܠ ܶܒܝܬ ܚ�ܘܬܐ‪:‬‬ ‫ܳܕ ܶܚܠ ܰܗ ܳܘܢܐ ܰܢ ܰ‬
‫ܐܣܟ ܰܡ ̈ܝ ܶܗܝܢ܀‬ ‫ܝܗܝܢ ܶܘ ܺ‬ ‫ܘܚ� ̈ܦ ܶ‬ ‫ܐܠܦ ܽܫ ܳ‬ ‫ܰܘ ܽܢܚܘܪ ܺܢ ܰ‬
‫ܰ ܺ ܳ‬ ‫ܕܠܘ ܰܕ ܳ‬ ‫ܕܚ ܳܙܘܐ ܳܗ ܳܢܐ ܰ‬
‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܥ� ܳܕ ܐ ̱ܗܘ ܕ‬ ‫ܶ‬
‫ܒܥܬܐ ܶܡܢ ܽܦ ܳ‬ ‫ܳ‬ ‫ܘܡ ܶܕܡ ܰܪ ܳܒܐ ܳ‬
‫ܘܫ ܶܩܗ܀‬ ‫ܝܒܐ ܳ‬ ‫ܕܚ ܳ‬ ‫ܶ‬
‫ܶ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܣ ܺܓܝ ܰܪ ܳܒܐ ܺܢ ܰ‬ ‫ܰ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܐܠܦ ܥܠܬܗ ܕܗܝ ܡ‬
‫‪430‬‬
‫ܳ‬ ‫ܳ‬
‫ܡܘܢ ܶܕ ̈‬ ‫ܳ‬
‫ܘܡܛܠ ܳܡ ܳܢܐ ܶܕ ̈‬ ‫ܽ‬ ‫ܶ‬
‫ܣܕܝ�ܢ ܳܒ ̇ܗ܀‬ ‫ܡܘܢ ܰܕ ܺ‬
‫ܘܪܣܐ‪:‬‬ ‫ܐܪ�ܐ ܶܡܛܠ ܳܡ ܳܢܐ ܘ� ܳܝܢܐ ܽܦ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰܐ ̈ܶܦܐ ܰܕ ܳ‬
‫‪564‬‬
‫ܳ‬ ‫ܰ ܰ ܳܳ ܰ ܳ ܶ ܳ‬
‫ܬܚܙܝܳܢ ̱ܗ ̈ܘ ܳܝ܀‬ ‫ܠܬܐ ܶܡ ܰ‬ ‫ܰܘ ܶܕܒܪܢ ܰܫܐ ܒܐܝܢܐ ܥ‬
‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܗ‬ ‫ܽ‬ ‫ܳ‬
‫ܐܠ‬ ‫ܰ‬
‫ܕ‬ ‫ܐ‬ ‫ܶ‬
‫ܘܒ‬ ‫ܽ‬
‫ܟ�‬ ‫ܠ‬ ‫ܰ‬ ‫ܘܢ‬ ‫ܠܡ‬ ‫ܘܪ ܐ ܽ‬ ‫ܐ ̈ܦܐ ܕܬ ܳ‬
‫ܰ ܶ‬ ‫ܰ ̈ܶ‬
‫ܬܒ ̈� ܳܝܢ ܶܒܝܬ ܰܡ� ܰ ̈ܟܐ܀‬ ‫ܠܡܘܢ ܶܡ ܰ‬ ‫ܫܪ ܐ ܽ‬ ‫ܐܦܐ ܕܢܶ ܳ‬ ‫ܘ‬
‫‪435‬‬
‫ܰ‬
‫ܳܗܠܝܢ ܶܚܙܘܐ ܕܗܠܝܢ ܶܓܢܣܐ ܠܡܘܢ ܟܝ ܐ ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬
‫�ܨܬ‪:‬‬
‫ܶ ܰ ܶ ܰ ܰ ܳ ܶ ܰ‬ ‫ܢܶ ܽ‬
‫ܫܬ ܰܡܫ ܳܒ ̇ܗ܀‬ ‫ܦܣܘܩ ܢܥܒܕ ܡܢ ܓܘܙܠܬܐ ܕܡ‬
‫ܳ ܺ ̈ ܶ ܰ ܳ̈ ܳ ܳ‬ ‫ܺ‬ ‫ܽ ܳ ܰ ܳ‬
‫ܒܓܝܓ� ܡܠܠܬܐ‪:‬‬ ‫ܝܬ ̱ܗܘ ܺܐ ̈ ܶ‬ ‫ܪܘܚܐ ܚܝܬܐ ܐ‬
‫ܶ‬ ‫ܺ ܰ‬ ‫ܽ‬ ‫ܶ‬
‫ܐܡܪ ܳܗܠܝܢ ܓܝܓ� ܕܡܘܢ ܶ ܐܝܬܝܗܝܢ܀‬ ‫ܘܡ ܽܢܘ ܺܢ ܰ‬ ‫ܰ‬
‫ܝܓ� ܰܕ ܳ‬
‫ܚܙ ܐ‪:‬‬ ‫ܘܚܐ ̱ܗ ܰ ̈ܘܝ ܺܓ ̈‬ ‫ܚܢܢ ܶܕܐܢ ܽܪ ܳ‬ ‫ܐܡܪ ܰܘ ܰ‬ ‫ܺܢ ܰ‬
440 But how can it be that spirit was poured into spirit?
Ezekiel declared that a living spirit was in the wheels,
so are these wheels then from another spirit which was also living?
The living Spirit was in the wheels which are of the spirit, that the
latter might also have life and a mighty intellect,
445 in order that nothing dumb or without sensation should be yoked
to that chariot, it yoked the speaking wheels,
and because these wheels were spirit in the living Spirit,
the latter gave them life, so that they might be moved perceptibly.
The hues of precious stones and of hyacinth,
450 and the appearance of the wheels which speak, were as angels.
The wheel, in <the role of> a type, when it be inquired into, was
an angel
which lives and blesses the divinity with loud voice.
The wheels are like the stones of glory in their forms.
that were yoked and in the likeness of wheels beneath the chariot.
455 And, because a living spirit was in them, they were living creatures,
and their shouts <of joy were> mingled with those of the cherubs.
None can say why these particular forms (though Jacob will try!). Certainly, the
forms are not the reality.
And no one knows how to say why or for what reason
He yoked the living creatures and the wheels in the vision of that
chariot, and no one can explain why indeed it is
460 that He depicted lion faces for the cherub, although the latter is of
fire.
The prophet saw the lion faces, though it was not an actual lion,
the watcher 29 of fire whose face of a lion was visible to him.
Four cherubs, and each of them with four faces,
with two on each side, two on the left and two on the right.
29 The Syriac tradtion frequently designates angels as Watchers (Dan.

4:13,17). Watchers figure prominently in pseudepigraphic and later Jewish
mystical literature. In Merkabah texts such as 3 Enoch, they are a separate
order: “Above all these are four great princes called Watchers… their
abode is opposite the throne of Glory… they receive glory from the glory
of the Almighty and are praised with the praise.” See 3 Enoch 28:1–3.
‫ܐܝܟ ܳܢܐ ܰܟܝ܀‬ ‫ܣܟ ݂ܬ ̱ܗ ܳܘܬ ܰܘ ܰ‬ ‫ܬ� ܰ‬ ‫ܘܚܐ ܶܐ ܰ‬ ‫ܒܪ ܳ‬ ‫ܘܚܐ ܽ‬ ‫ܽܪ ܳ‬ ‫‪440‬‬
‫ܶ‬ ‫ܝܬܐ ܐܺܝܬ ̱ܗ ܳܘܐ ܺ‬ ‫ܽ݀ ܳ ܰ ܳ‬
‫ܬ�ܐ ܰܚ ܺܙܩ ܶܝܐܠ‪:‬‬ ‫ܝܓ� ܳ‬ ‫ܒܓ ̈‬ ‫ܪܘܚܐ ܚ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܳ ܶ ܳ ܶ ܶ ܺ ܳ ܰ‬
‫ܡܕܝܢ ܗܠܝܢ ܡܢ ܪܘܚܐ ܗܘܝ ܕܐܦ ܚܝܐ ܗܘܬ܀‬
‫ܳ ̱ܺ ̈ ܶ ܶ ܽ ̱ܳ ܰ‬ ‫ܳ‬
‫ܘܚܐ ܰܚܝܬܐ ܐܺܝܬ ̱ܗܘܐ ܒܓܝܓ� ܕܡܢ ܪܘܚܐ ̱ܗܘܝ‪:‬‬
‫̈‬ ‫ܽܪ ܳ‬
‫ܘܗ ܳܘܢܐ ܰܪ ܳܒܐ܀‬ ‫�ܗܝܢ ܰܚ ̈ܝܶܐ ܰ‬ ‫ܗܘܐ ܐܺܝܬ ̱ܗ ܳܘܐ ܰܘ ܶ‬ ‫ܕܢܶ ܶ‬
‫ܘܫ ܳܐ‪:‬‬ ‫ܪܫܐ ܳܘ� ܳܪ ܽܓ ܳ‬ ‫ܟܕܘܢ ̱ܗ ܳܘܐ ܶܡ ܶܕܡ ܰܚ ܳ‬ ‫ܳܕ� ܢܶ ܽ‬ ‫‪445‬‬
‫ܳ ܰ ܰ ܳ ܰ ܳ̇ ܺ ̈ ܶ ܳ ̈ ܳ‬
‫ܝܓ� ܰܡܠܠܬܐ܀‬ ‫ܒܗܝ ܡܪܟܒܬܐ ܟܕܢ ܒܗ ܓ‬
‫ܰ ܽ ܳ ܰ̈ ܳ ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬
‫ܒܪܘܚܐ ܚܝܬܐ‪:‬‬ ‫ܝܓ� ܳ ܺ‬ ‫ܰܘܟܕ ܪ ܶܘܚܐ ̱ܗܘܝ ܗܠܝܢ ܓ‬
‫ܳ‬ ‫ܰ‬ ‫ܐ ܺܚܝ ܐܢܶܝܢ ܕܢܶ ܺ̈‬
‫ܬܬܙܝ ܳܥܢܳ ̱ܗ ̈ܘܝ ܪ ܓܘܫܐܝܬ܀‬ ‫ܽ‬
‫ܰ ܳ ܺ ̈ܶ ܰ ܺ ܳ ܰ ܽ ܳ ̈ ܳ‬
‫ܐ‪:‬‬ ‫ܬ‬
‫ܓ ܳܘܢܐ ܕܟ ܺܐܦܐ ̈ ܶܝܩ ܰܝܪܬܐ ܰ ̈ ܘܕܝ ܳܘܩܢ ܰ ̈ ܰ ܰ ܰ ̈ܶ‬
‫ܘܚܙܘܐ ܶܕܓܝܓ� ܕܡܡܠܢ ̱ܗܘܝ ܐܟ ܰܡ�ܟܐ܀‬ ‫ܶ‬ ‫‪450‬‬
‫ܽ‬
‫ܐܬܒܨܝܰܬ ܰܡ� ܳܟܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܘܡܐ ܶܕ ܰ‬ ‫ܘܦܣܐ ܳ‬ ‫ܒܛ ܳ‬ ‫ܝܓ�‬‫ܺܓ ̈‬
‫‪565‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܡܒ ܶܪܟ � ܳܠ ܽܗܘܬܐ ܳ‬ ‫ܰ‬
‫ܒܩ� ܪ ܳܡܐ܀‬ ‫ܰ‬ ‫ܶ‬
‫ܕܚܝ ܰܘ ܰ‬ ‫ܰ‬
‫ܝܡ ܶ‬ ‫ܰ‬
‫ܐܣܟ ̈‬ ‫ܘܒܚܐ ܶܒ ܺ‬ ‫ܐܦܝ ܽܫ ܳ‬ ‫ܠܟ ̈‬ ‫ܝܓ� ܺ‬ ‫ܡܝܢ ܺܓ ̈‬ ‫ܳܕ ܳ ̈‬
‫ܝܗܝܢ‪:‬‬ ‫ܶ‬
‫ܰ ܰ ܳ‬
‫ܪܟܒܬܐ܀‬ ‫ܬܚܝܬ ܡ‬ ‫ܝܓ� ܶ‬ ‫ܕܡܘܬ ܺܓ ̈‬ ‫ܘܒ ܽ‬ ‫ܟܕ ܳܝܢ̈ܢ ̱ܗ ܰ ̈ܘܝ ܰ‬ ‫ܰܕ ܺ‬
‫‪455‬‬
‫ܳ ܶ ܽ ܳ ܰ ܳ ܰ ܳ ̈ ܳ ̈ܰ‬
‫ܘܥܰܠ ܺܕܐܝܬ ̱ܗܘܐ ܒܗܝܢ ܪܘܚ ܳܐ ܚܝܬܐ ܚܝܬܐ ̱ܗܘܝ‪:‬‬
‫ܝܗܝܢ܀‬ ‫ܘܒ ܰ ̈ܒ ܶ‬ ‫ܘܒܐ ܚܠܺܝܛ ̱ܗ ܳܘܐ ܳܩ� ܽܕܝ ܰ‬ ‫ܟ� ܶ‬ ‫ܘܥܰܡ ܰܕ ܽ‬
‫ܘܡܛܠ ܳܡ ܳܢܐ‪:‬‬
‫ܶ ܽ‬
‫ܠܡܘܢ‬ ‫ܐܡܪ ܰܕ ܽ‬ ‫ܳܘ� ܐ̱ ܳܢܫ ܳܝ ܰܕܥ ܺܢ ܰ‬
‫ܰ ܰ ܳ̈ ܳ ܺ ̈ ܶ ܶ ܳ ܳ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ܀‬ ‫ܳܟܕܢ ܚܝܘܬܐ ܘܓܝܓ� ܒܚܙܘܐ ܕܗܝ ܡ‬
‫ܠܡܐ ܟܝ‪:‬‬ ‫ܰ‬ ‫ܡܦ ܳܫ ܽܩܘ ܰܕ ܳ‬ ‫ܫܟܚ ܰܠ ܰ‬ ‫ܘ� ܐ̱ ܳܢܫ ܶܡ ܰ‬
‫ܘܪ ܰܢܐ ܰ ̱ܗܘ܀‬ ‫ܘܒܐ ܰܟܕ ܽܢ ܳ‬ ‫ܐܪ�ܐ ܳܨܪ ܰܠ ܽ‬
‫ܟܪ ܳ‬ ‫ܰܐ ̈ܶܦܐ ܰܕ ܳ‬ ‫‪460‬‬
‫ܰ ̈ܶ ܰ ܳ ܳ ܳ ܺ ܳ ܳ‬
‫ܘ� ܶ ̱ܗ ܳܘܐ ܐ ܳܪ�ܐ‪:‬‬ ‫ܐ ܺܦ ܳܐ ܕ ܽܐܪ� ܳܐ ܚܙ ܶܐ ̱ܗ ܰܘܐ ܳ ̈ܢܒܝ ܶܐ ܰ‬
‫ܳ‬ ‫ܰ‬ ‫̈‬
‫̈‬ ‫ܘܪ ܐ ܶܕܡ ܰܬܚ ܰܙܝܢ ܶܠ ܽܗ ܐܦܐܰ ܰܕܐܪ� ܰܐ܀ ܺ‬ ‫ܽ‬
‫ܰܥܝܪ ܐ ܕܢ‬
‫ܐ ܳ‬
‫ܪܒܥܐ ܟ�ܘܒܐ ܘܠܚܕ ܡܢܗܘܢ ܐܪܒܥ ܐܦܝܢ‪:‬‬
‫ܶ‬ ‫ܬܪܝܢ ܰܓ ܺܒ ̈ܝܢ ܶܡܢ ܝܰ ܺܡܝܢܶܗ ܶ‬ ‫ܰܒ ܶ‬
‫ܘܡܢ ܶܣ ܳܡܠܗ܀‬
465 And there are four wings to each cherub of the chariot,
so that the wings above the faces might serve as their covering.
And who is it who dares say why a lion, or a man,
or a bull, or an eagle in a cherub which is all fire?
And why four are yoked instead of more,
470 since ten thousand times ten thousand stand before Him to
minister?
And <none can say> for what reason lightning proceeds from the
living creatures,
or why the throne, on which sits the Lord of heights.
And there is no one to pry into that Lamp of the Great Light,
why it was fitting that He should walk among the living creatures.
475 And no one can say why there is the color of the bow that is in the
clouds
stretched out and surrounding that chariot from every side.
Words fail and, moreover, cannot even ask
why the throne of crystal is on the chariot,
nor why <one> like a man was seated on it,
480 whose appearance was not fearful, like that of the cherubs who
bore Him.
Nor why the one who showed Himself as a man,
was the same as the one whom the prophet saw again in the form
of God.
The sages are defeated, as are the expounders and the scrutinizers,
by the riddles and allegories of the chariot.
485 Nor is there a word which suffices to speak of the cherubs,
nor to comprehend that Exalted One whom they bear,
nor to say how, when they went, they did not turn
either toward the wheels nor toward the living creatures opposite
them.
The mystery of the motion of the living creatures: four directions at once, and yet
the same direction
It is as if to say, each one is turning in a different direction,
‫‪465‬‬
‫ܰ ܳ ܶ ܺ̈ ܺ ܰ ܽ ܳ ܰ ܰ ܰ ܳ‬
‫ܘܒ ̈ܶܐ ܕܒܡ ܰܪܟ ܺ ܰ ܽ‬
‫ܐ‪:‬‬ ‫ܒܬ‬ ‫ܝܬ ܠ ܶܟܪ ܰ‬ ‫ܘܐܪܒܥܐ ܓܦܶܝܢ ܐ‬
‫ܗܘܘܢ ܶܓ ̈ܦܐ �ܥܠ ܰܡܢ ܐ ܰܦܐ ܠܬܛܠܝܠܝܗܘܢ܀‬
‫̈‬ ‫ܶ‬ ‫ܕܢܶ ܽ‬
‫ܠܡܘܢ ܐ ܳܪ�ܐ ܐܘ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܡܪܚ ܰܕ ܽ‬ ‫ܘܡ ܽܢܘ ܰܡ ܰ‬ ‫ܰ‬
‫ܘܒܐ ܽܕܟܠܗ ܽܢ ܰ‬ ‫ܶ‬ ‫ܟܪ ܳ‬ ‫ܘܪ ܐ ܘܢܶܫ ܳܪ ܐ ܐܺܝܬ ܰܒ ܽ‬ ‫ܘܬ ܳ‬ ‫ܰ‬
‫ܘܪ ܐ ̱ܗܘ܀‬ ‫ܰ‬
‫ܶ‬
‫ܪܒܥܐ ܚܠܦ ܰܣ ܺܓ ̈ܝܐܐ‪:‬‬
‫ܳ ܳ‬
‫ܟܕ ܺܝܢܝܢ ܐ‬ ‫ܠܡ ܳܢܐ ܺ‬ ‫ܳܘ� ܰܕ ܳ‬
‫ܡܫ ܳܡ ܽܫܘ܀‬ ‫ܘܗܝ ܰܠ ܰ‬ ‫̱‬ ‫ܘܕܡ‬ ‫ܝܡܝܢ ܽܩ ܰ‬ ‫ܒܘܢ ܳܩ ܺ‬ ‫ܶܪ ܽܒܘ ܶ� ܳ‬ ‫‪470‬‬
‫ܳ ܰ ܳ ܳ ܳ ܶ ܰ ܳ ܶ ܰ ܳ̈ ܳ‬
‫ܝܘܬܐ‪:‬‬ ‫ܳܘ� ܕܠܡܢܐ ܢܦܩ ܒܪܩܐ ܡܢ ܚ‬
‫‪566‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܪܣܝܐ ܰܕܥܠ ܰ‬ ‫ܠܡܘܢ ܽܟ ܳ‬ ‫ܘ� ܽ‬
‫ܘܗܝ ܝܳܬܒ ܡܪ ܐ �ܘܡܐ܀‬ ‫̱‬
‫ܘܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܝܕ ܐ ܽܕܢ ܳ‬ ‫ܡܦ ܳ‬ ‫ܕܗܘ ܰܠ ܺ‬ ‫ܳܘ� ܐ̱ ܳܢܫ ܳܒܨܶ ܐ ܰ‬
‫ܠܡܘܢ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ܀‬ ‫ܝܘ ܳܬܐ ܽ‬ ‫ܡܗ ܶܠܟ ܗ ܳܘܐ ܶܒܝܬ ܰܚ ܳ ̈‬
‫̱‬ ‫ܰܕ ܰ‬
‫ܳܘ� ܰܕ ܳ‬ ‫‪475‬‬
‫ܰ ̈ ܶܳ‬ ‫ܳ‬ ‫ܘܢܐ ܶ‬
‫ܕܩܫܬܐ ܺܕܐܝܬ ܒܥ�ܢܐ‪:‬‬ ‫ܠܡ ܳܢܐ ܰܓ ܳ‬
‫ܺ‬ ‫ܳ ܶ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܺ‬
‫ܪܟܒܬܐ ܳ ܶܡܢ ܽܟܠ ܰܓ ̈ܒܝܢ܀‬ ‫ܡܬܝܚ ܘܟܪܟ ܳ� ܽܗ �ܗܝ ܡ‬
‫ܳ ܳ ܶ ܳ‬
‫ܡܫܐ ܽܠܘ‪:‬‬ ‫ܛܝܐ ܰܠ ܰ‬ ‫ܠܬܐ ܘ� ܬܘܒ ܳܡ ܳ‬ ‫ܚܝܒܐ ܡ‬
‫ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܳ ܰ ܽ ܰ ܽ‬ ‫ܽ‬ ‫ܰܕ ܽ‬
‫ܠܡܘܢ ܽ ܟܘܪܣܝܐ ܕ ܰܩܪܘܣܛܠܘܣ ܥܠ ܡܪܟܒܬܐ܀‬
‫ܶ‬
‫ܕܡܛܠ ܽܡܘܢ ܰܐܝܟ ܰܒ ܽ ܳܪܢ ܳܫܐ ܥܠܰܘܗܝ ܝܳܬܒ ̱ܗ ܳܘܐ‪:‬‬ ‫ܳܘ� ܶ‬
‫ܘܒܐ ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ܀‬ ‫ܕܚܝܠ ܶܚ ܶܙܘܗ ܐܝܟ ܰܕܟ� ܶ‬ ‫ܳܘ� ܺ‬ ‫‪480‬‬
‫ܳ ܰ ܳ ܳ ܰ ܶ ܰ ܰ‬
‫ܐܬܚ ܺܘܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܽܘ� ܕܠܡܢܐ ܳܗܘ ܕ‬
‫ܽ‬ ‫ܰ‬ ‫ܳ‬
‫ܕܡܘܬܐ ܚܙܝܗܝ ܕܐܠ ܳܗܐ ܕܗܘ ̱ܗܘܐ ܟܕ ܗܘ܀‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬܘܒ ܰܒ ܽ‬
‫ܶ‬ ‫ܦ� ܐ ܰܘ ܰ‬ ‫ܝܒܝܢ ܳܣ ܶ‬
‫ܫܩܢ̈ܐ ܐܦ ܳܒ ܽܨ ̈ܘ�ܶܐ‪:‬‬ ‫ܡܦ ܳ‬
‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬
‫ܳܚ ܺ‬
‫ܶ ܶ ܰ ܰ ܰ ܳ‬ ‫ܶܡܢ ܐ ܽ ܳ ̈‬
‫ܪܟܒܬܐ܀‬ ‫ܘܚܕܬܐ ܘܡܢ ܦ�ܬܐ ܕܒܡ‬
‫ܡܡܠܠܘ‪:‬‬
‫ܳ ܰ ܽ ܶ ܳ ܳ ܶ ܳ ܰ ܰ ܳ ܽ‬
‫ܳܘ� ܠܟ�ܘܒܐ ܣܦܩܐ ܡܠܬܐ ܠ‬ ‫‪485‬‬
‫�ܗܘ ܳܪ ܳܡܐ ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ ܳ ܰܠܡܣܝܟܘ܀‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘ� ܰ‬
‫ܬܦܢ̈ܝܢ‪:‬‬
‫ܶ ܰܳ‬ ‫ܰ‬
‫ܐܝܟ ܳܢܐ ܳܡܐܶ ܳܕ ܳܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ ܳ � ܡ‬
‫ܳ‬ ‫ܳܘ� ܰܕ ܰ‬
‫ܘܩܒ ܶ‬ ‫ܠܚ ̈� ܳܘܬܐ ܶܡܢ ܽܠ ܰ‬ ‫ܝܓ� ܘ� ܰ‬ ‫ܠܓ ̈‬ ‫ܦ� ܺ‬ ‫ܳ ܳ‬
‫�ܗܝܢ܀‬ ‫ܰܐ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ ܳ ܰ ܳ ܺ ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬
‫ܐܝܟ ܕܠܡܐܡܪ ܚܕ ܐ ܚܕ ܐ ܠܚܕ ܐ ܦܢܝܬܐ ܦܢܝܐ‪:‬‬
490 and hastens swiftly in that direction when it is bidden,

away from its course, if the onlooker looks on in the normal way.
There is no way for them to move simultaneously when they are
yoked,
because each one hastens to go in a different direction.
And thus all of them turn swiftly in four directions,
495 each of them keeps hurrying on its course corresponding to its
faces.
Yet it also goes together with the chief one, and is not turned.
For him who looks on it, this course of theirs is not one that be-
longs to ordinary nature,
for they go in all directions and yet in one direction, and are not
troubled.
The matter is difficult, so give me your intellect, O student,
500 and take your stand in the place of discourse, and listen
discerningly.
Let the awesome rushing of that chariot fill you with wonder,
and, without any investigation, wonder at the carriage of the Son of
God.
It is as difficult for you to hear of it as it is for me to speak,
because of the course of the cherubs which is inexplicable.
505 Four living creatures, going in the four different directions which
creation has,
were yoked to it, and each goes its way without disturbance.
The eastern one hurries toward the east corresponding to its faces,
and that western one hastens toward the west while remaining
yoked.
So, too, the southern one hurries to the south without turning,
510 likewise the northern one goes north with great impetus.
Yet when the head strives to go in one direction,
all of them go with it, although they have not turned back.
And all of them hasten in the four directions while remaining
yoked,
yet at the same time their course proceeds in the one direction
without being troubled.
‫‪490‬‬
‫ܬܦ ܳ‬ ‫ܕܡ ܰ‬ ‫ܐܦܐ ܳܡܐ ܶ‬ ‫ܒܚ ܳ‬ ‫ܗܛܐ ܺ‬ ‫ܳ ܰ ܺ ܳ ܳ ܳ‬
‫ܩܕ ܐ܀‬ ‫ܘ� ̇ܗ ܠܦܢ ܳܝܬ ܶܐ ܪ‬
‫ܥ� ܳܕ ܐ ܽܢܚܘܪ ܰܚ ܳܙ ܳ�ܐ‪:‬‬ ‫ܘܡܢܶܗ ܰܕܪܗܛܐ ܐܢ ܒ ܳ‬
‫ܰ‬ ‫ܶ‬
‫ܟܕܝܢ̈ܢ܀‬
‫ܰ ܰ ܳ ܰ ܺ ܳ‬
‫ܕ‬ ‫ܐ‬ ‫ܡ‬ ‫ܬ‬ ‫ܘܝ‬ ‫ܫ‬ ‫ܢ‬ ‫ܠ‬‫̱‬ ‫ܘܪܣܐ ܺܢ ܳܐܙ̈‬ ‫ܳ� ܐܺܝܬ ܽܦ ܳ‬
‫ܳ ܺ‬ ‫ܶ ܽ ܰ ܳ ܰ ܳ ܺ ܳ‬
‫ܦܢܝܬܐ ܳܪܗܛ ܳܐ ܺ ܕܬ ܰܐܙܠ‪:‬‬ ‫ܡܛܠ ܕܚܕ ܐ ܠܚܕ ܐ‬
‫‪567‬‬ ‫ܳ ܰ ܽ ܶ ܰ ܰ ܶ ܳ̈ ܰ ܺ‬
‫ܝܬ܀ ܳ ܰ ܳ‬ ‫ܘܗܟܢ ܟ�ܗܝܢ �ܪܒܥ ܦܢܝܢ ܰܩܠܝ�‬
‫‪495‬‬
‫ܘܩܒܠ ܳܐ ܶܦ ̈ܝ ̇ܗ ܠܒܝܟܐ ܪܗܛܐ‪:‬‬ ‫ܺ‬ ‫ܢܗܝܢ ܽܠ ܰ‬
‫ܳ‬ ‫ܳ‬
‫ܚܕ ܐ ܶܡ ܶ‬ ‫ܚܕ ܐ ܳ‬ ‫ܳ‬
‫ܘܥܰܡ ܪ ܺܫܝܬܐ ܐ ܳܙ � ܐܦ ܺܗܝ ܘ� ܶܡ ܰ‬ ‫ܳ‬ ‫ܺ‬
‫ܬܦ ܳܢܝܐ܀‬ ‫ܳ ܳ ܰ ܳ ܰ ̱ܳ ܰ‬
‫ܟ�ܢܐ ̱ܗܘ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬
‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܘܗܢ ܽܐ ܪܗܛܐܰ ܺ̈ܠܕܚܐܰܪ ܒܰܗ ܰܠܘ ܳ ܕ ܳ‬
‫ܕܠܟܠ ܓܒܝܢ ܘܠܚܕ ܓܒܐ ܘ� ܡܬܕܘܕ܀‬
‫ܳ‬ ‫ܰ ܳ ܰ ܺ ܰ ܳ ܳ ܳ ܽ‬ ‫ܥܣ ܽ‬ ‫ܺ‬
‫ܝܩ ̱ܗܘ ܫܪܒܐ ܗܒ ܠܝ ܗܘܢܟ ܐ ܺܘ ܝܠܘܦܐ‪:‬‬
‫‪500‬‬
‫ܝܗ ܳܦ ܽܪ ܳ‬ ‫ܫܡܥܺ ̇‬ ‫ܕܡܠܬܐ ܽܩܘܡ ܰܘ ܰ‬ ‫ܳ‬ ‫ܐܬܪ ̇ܗ ܶ‬ ‫ܘܒ ܳ‬ ‫ܰ‬
‫ܘܫܐܝܬ܀‬ ‫ܶ‬
‫ܳ ܺ ܳ ܺ ܳ ܳ ܰ ܰ ܳ‬ ‫ܶ ܶ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܡܠܝܟ ܳ ܬܗܪ ܐ ܚܐܦܐ ܕܚܝ� ܕܗ ܰܝ ܡ‬ ‫ܢܰ ܳ‬
‫ܳ‬ ‫ܳ‬
‫ܘܕ� ܒܨܬܐ ܬܗܪ ܶܒܪܟܘܒ ܰܗ ܕܒܪ ܐܠܗܐ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬
‫ܫܡܥ ܐܝܟ ܳܕ ܳܐܦ ܺܠܝ ܥܣܝܩ ܠܝ ܕܐܡܪ‪:‬‬
‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܥܣܝܩ ܳܠܟ ܕܬ ܰ‬
‫ܳ‬
‫ܺ‬
‫ܶ ܰ ܰ‬ ‫ܟ� ܶ‬ ‫ܶܡ ܽܛܠ ܰܪܗܛܐ ܰܗܘ ܰܕ ܽ‬
‫‪505‬‬
‫ܩ܀‬ ‫ܘܒܐ ܺܕ� ܡ ܰܬܦ ܺܫ ܳ‬
‫ܪܒܥ ܶܦ ̈� ܳܝܢ ܕܐܝܬ ܳ ܠܒܪܝܬܐ‪:‬‬ ‫ܝܘܢ ܰ� ܰ‬ ‫ܪܒܥ ܰܚ ܳ ̈‬ ‫ܰܐ ܰ‬
‫ܐ܀‬ ‫ܘܘ ܳ‬
‫ܕ‬ ‫ܚܕ ܐ ܕ� ܽܕ ܳ‬ ‫ܟܕ ܳܝܢ̈ܢ ̱ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܳܘ ܳܐܙ̈ ̱ܠܢ ܰܠ ܳ‬ ‫ܺ‬
‫ܶ‬ ‫ܰ‬ ‫ܕܢܚܐ ܪܗܛܐ ܽܠ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܢܚܝܬܐ ܰ‬ ‫ܳ‬ ‫ܳܗܝ ܰܡ ܳ‬
‫ܘܩܒܠ ܐܦ ̈ܝ ̇ܗ‪:‬‬ ‫ܳ‬
‫ܠܡ ܳ‬
‫ܟܕ ܳܝܢܐ܀‬ ‫ܥܪܒܐ ܳܪܗܛܐ ܐܝܟ ܰܕ ܺ‬ ‫ܰ‬ ‫ܠܡ ܳ‬ ‫ܥܪܒܝܬܐ ܰ‬ ‫ܳ‬ ‫ܳܐܦ ܰܡ ܳ‬
‫ܬܗ ܳ‬ ‫ܗܛܐ ܳܘ� ܶܡ ܰ‬ ‫ܰ ܳ ܳ ܳ‬ ‫ܳ ܰ ܳ ܳ‬
‫ܦܟܐ‪:‬‬ ‫ܪ‬ ‫ܐ‬ ‫ܝܡܢ‬ ‫ܠܬ‬ ‫ܐ‬ ‫ܝܬ‬ ‫ܐܦ ܬܝܡܢ‬
‫‪510‬‬
‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܳ ܰ ܳ ܳ‬
‫ܐܦ ܓܪܒܝܝܬܐ ܠܓܪܒܝܐ ܐ ܙ ̱� ܒܚ ܺܐܦܐ ܪܒܐ܀‬
‫ܳ ܺ ܺ ܳ ܳܰ ܰ ܳ ܺ ܳ‬
‫ܦܢܝܬܐ ܬ ܰܐܙܠ‬ ‫ܳܘܡܐ ܕܪܫܝܬܐ ܚܪܬ ܠܚܕ ܐ‬
‫̈‬ ‫ܰܳ ̇ ܽ ܶ ܰ ܳ ܶ ܰ ̈ܳ ܰ‬ ‫ܐ ܳܙ̈‬
‫�ܗܝܢ ܟܕ � ܡ ܰܬܦ�ܝܢ ̱ܗܘܝ܀‬ ‫ܟ‬ ‫ܗ‬ ‫ܡ‬ ‫ܥ‬ ‫ܢ‬
‫ܳ ܳ‬‫ܠ‬
‫̱‬
‫ܟܕܝܢ̈ܢ‪:‬‬
‫ܰ ܺ ܳ‬
‫ܪܒܥ ܶܦ ̈ܢܝܢ ܳܐܝܟ ܕ‬
‫ܳ‬ ‫�ܗܝܢ ܰ� ܰ‬ ‫ܗ�ܢ ܽܟ ܶ‬ ‫ܘ�‬
‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ ܶ ܰ ܳ ܰ ܳ ܺ ܳ‬
‫ܘܐܙܠ ܪܗܛܐ ܠܚܕ ܐ ܦܢܝܬܐ ܘ� ܡܬܕܘܕ܀‬
Neither the foolish nor the wise can explain this miracle. It overwhelms reason.
515 And if someone ventures to explain this wonder,
he will be a laughing stock, and exposed as being ignorant.
Whoever simply wonders and is amazed is not exposed,
because wonder is good both for the instructed and the uninstruct-
ed.
And no one can say how he is amazed, if he is instructed,
520 or, if he is ignorant, how it is that the wonder has captured him.
So let it be a wonder whether he knows or does not know,
and if someone be uninstructed, he will stand with the learned in
amazement.
And he will be equal to him, without exposing him in the wonder
that seizes him.
And if the learned one promises to explain it, he will expose
himself.
525 And his discourse will fall under the censure of the wise,
and everyone will have trampled on it, whether learned or un-
learned,
and they will have begun to hurl words of rejection, the one accus-
ing, the other with censure.
This one adds, the other subtracts according to his reckoning.
So Jacob will make his discourse the account of his amazement

Let my discourse receive neither accusation nor censure,
530 because I do not promise an explanation, but wonder.
Come, listener, be amazed with us at the chariot,
since, save through wonder, there is no word you might speak that
suffices [it]:
whether about the speaking wheels which are yoked to it,
or about the faces of the likenesses on likenesses that are marshaled
in it,
535 or about the shining flame which is kindled within it,
or about the fire and the living spirit that are borne by it,
or the nature of the ministers, whence it derives,
or that spirit that is within the wheels, what its nature is,
or the chariot, if it is not carrying anything why is it required?
‫�ܗ ܳܢܐ ܬܶ ܳ‬
‫ܗܪ ܐ‪:‬‬ ‫ܡܦ ܳܫ ܽܩܘ ܳ‬ ‫ܡܪܚ ܐ ܳܢܫ ܰܠ ܰ‬
‫ܶܘܐܢ ܰܡ ܰ ̱‬ ‫‪515‬‬
‫ܳ‬ ‫ܘܡ ܰ‬
‫ܪܣܐ ܳ ܶܠܗ ܕ� ܳܝ ܽܕܘܥܐ ̱ܗ ܽܘ܀‬ ‫ܬܦ ܶ‬ ‫ܘܚܟܐ ܶ‬ ‫ܳܗ ܶܘܐ ܽܓ ܳ‬
‫‪568‬‬ ‫ܬܦ ܶ‬ ‫�ܚܘܕ � ܶܡ ܰ‬ ‫ܬܗܪ ܰܒ ܽ‬ ‫ܕܬ ܰܗܪ ܶܡ ܰ‬ ‫ܰ ܳ ܳ‬
‫ܪܣܐ‪:‬‬ ‫ܐ ܰܝܢܐ ܺ ܶ ܳ ܰ ܳ ܽ ܳ ܰ ܳ‬
‫ܰ‬ ‫ܳ‬
‫ܳܕܫܦܝܪ ܳܬܗܪ ܐ ܘ��ܕܘܥܐ ܰ ܘܠ ܶܕ� ܝܕܥ܀‬
‫ܘܥܐ ̱ܗܘ‪ܽ:‬‬ ‫ܠܡܘܢ ܬ ܺܗܝܪ ܐܢ ܳܝ ܽܕ ܳ‬ ‫ܘ� ܐ̱ ܳܢܫ ܐ ܰܡܪ ܰܕ ܽ‬
‫‪520‬‬
‫ܰ ܶ ܶ ܳ ܶ‬ ‫ܽ‬ ‫ܳ‬
‫ܗܪ ܐ ܳ ܐ ܴ� ܳܝ ܰܕܥ܀‬ ‫ܐܘ ܶܡܛܠ ܽܡܘܢ ܳܫܩܠܗ ܬ‬
‫ܥ‪:‬‬ ‫ܬܗܪ ܐܺܝܬ ܶܠܗ ܐ ܶܦܢ ܳܝ ܰܕܥ ܶܘܐ� ܳܝ ܰ‬
‫ܕ‬ ‫ܢܶ ܰ‬
‫ܶ ܳ ܳ ܶ‬ ‫ܶ ܶ ܽ ܳ ܽ ܰ ܰ ܺ ̈ܶ‬
‫ܘܐܢ ܗܕܝܘܛܐ ̱ܗܘ ܥ ܳܡ ܚܟܝܡܐ ܒܬܗܪ ܐ ܩܐܡ܀‬
‫ܰ‬
‫ܗܪ ܐ ܰܕܬܗܪ‪:‬‬ ‫ܪܣܐ ܶܠܗ‬ ‫ܡܦ ܶ‬ ‫ܫܘܐ ܗ ܽܘ ܥܰ ܶܡܗ ܘ� ܰ‬
‫ܰܘ ܶ ̱‬
‫ܪܣܐ ܰܢ ܶ‬ ‫ܡܦ ܶ‬ ‫ܡܦ ܳܫ ܽܩܘ ܰ‬ ‫ܘܕ ܐ ܰܠ ܰ‬ ‫ܰ‬
‫ܶܘܐܢ ܶܡܫܬ ܶ‬
‫ܦܫܗ܀‬
‫‪525‬‬
‫ܬܚܝܬ ܥ ܶ ܳ‬ ‫ܳ ܳ ܶ ܶ‬
‫ܕܡ ܳܢ ܰܚ ܺܟ ̈ܝ ܶܡܐ‪:‬‬ ‫ܕ� ܳܝܐ ܶ‬ ‫ܠܬܗ ܶ‬ ‫ܘܢܦ� ܡ‬
‫ܳܘܕ ܳܫ ̇ܗ ܽܟܠ ܐ̱ܢܫ ܘ ܺܐܝܢܐ ܕܚܟܝܡ ܘܕ� ܚܟܝܡ܀‬
‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬
‫ܕ� ܳܝܐ‪:‬‬ ‫ܘܫ ܺܪܝܘ ܳܫ ܶܕܝܢ ܰܗܘ ܺܙ ܛ ܳܡܐ ܰܗܘ ܥ ܶ ܳ‬ ‫ܰ‬
‫ܚܪ ܳܢܐ ܳܒ ܰܨܪ ܐܟ ܶܕ ܰ‬ ‫ܰ‬ ‫ܘܣܦ ܐ ܺ‬ ‫ܳܗ ܳܢܐ ܰܡ ܶ‬
‫ܐܬܚ ܰܫܒ܀‬ ‫ܳ‬ ‫̱‬
‫ܒ� ܶܡ ܶܠܰܬܝ‪:‬‬ ‫ܡܩ‬ ‫ܕ� ܳܝܐ ܰ‬ ‫ܝܡܐ ܳܘ� ܥ ܶ ܳ‬ ‫ܳ� ܺܙ ܛܺ ܳ‬
‫ܘܕ ܐ ܐ ܳܢܐ ܶܐ� ܬ ܳ‬ ‫‪530‬‬
‫ܫܬ ܶ‬ ‫ܰ ܽ ܳܳ ܶ ܰ‬
‫ܗܪ ܐ܀‬ ‫ܴ‬ ‫̱‬ ‫ܳܕܠܘ ܦܘܫܩܐ ܡ‬
‫ܒܬܐ ܳܐܘ ܳܫ ܽܡܘܥܐ‪ܳ:‬‬ ‫ܰ ܰ ܳ‬
‫ܬܗܪ ܥܰ ܰܡܢ ܳ ܥܰܠ ܡܪܟ‬ ‫ܬܐ ܰ‬
‫ܛܝܐ ܬ ܰ‬ ‫ܺ‬ ‫ܕܡ ܳ‬ ‫ܠܬܐ ܳ‬ ‫ܺ ܶ ܳ‬ ‫ܒܬ ܳ‬ ‫ܶܳ ܶ‬
‫ܐܡܪ܀‬ ‫ܗܪ ܐ � ܐ ܶܝܬ ܳܡ‬ ‫ܳܕܐ�‬
‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܺ‬ ‫ܰ‬
‫ܓܝܓ� ܡܠܠܬܐ ܕܟܕܝܢܢ ܒ ̇ܗ‪:‬‬ ‫ܐܘ ܥ ܠ‬
‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫̈‬ ‫ܳ ܰ ܰ ̈ܶ ܶ ܳ ̈ ܶ ܳ‬
‫ܳܐܘ ܥܠ ܐܦܐ ܕܕܡܘܢ ܕܡܘܢ ܕܣܕܝ�ܢ ܒ ̇ܗ‪:‬‬
‫‪535‬‬
‫ܳ‬ ‫ܬܓ ܰ‬ ‫ܕܡ ܰ‬ ‫ܝܬܐ ܶ‬ ‫ܰ ܰ ܳ ܰ ܶ ܺ ܳ‬
‫ܘܙܠ ܒ ̇ܗ‪:‬‬ ‫ܳܐܘ ܥܠ ܙܗܪ ܐ ܕܫ�ܗܒ‬
‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܪ ܐ ܽܘܪ ܳ‬ ‫ܐܘ ܥܰܠ ܽܢ ܳ‬
‫ܘܚܐ ܰܚܝܬܐ ܕܛܥܝܢܐ � ̇ܗ܀‬
‫ܘܗܝ‪:‬‬ ‫ܕܡܢ ܶ ܽܡܘܢ ܐܝܬ ̱ܰ‬
‫ܺ ܰ‬ ‫ܡܫܢܶܐ ܶ‬ ‫ܡܫ ܳ ̈‬ ‫ܟ� ܳܢܐ ܰܕ ܰ‬ ‫ܳܐܘ ܰܠ ܳ‬
‫ܢܣ ̇ܗ ܐ ܰܝܢܘ܀‬ ‫ܝܓ� ܶܓ ܳ‬ ‫ܒܓܘ ܺܓ ̈‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܳܐܘ ܳܗܝ ܽܪ ܳ‬
‫‪569‬‬ ‫ܠܡܘܢ ܶܡ ܰ‬ ‫ܒܬܐ ܰܟܕ ܳ� ܛܥܺ ܳܝܢܐ ܽ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܥܝܐ‪:‬‬‫ܬܒ ܳ‬ ‫ܐܘ ܡܪܟ‬
540 or that one who bears the heights and depths, why is it that He is
borne in state?
The paradox of the Word who carries all creation, yet who is carried here by
the cherubim
And if the chariot is carrying something, the matter is exalted be-
yond explanation.
If it does not carry anything, there is great dismay why the chariot
was yoked.
Ezekiel wrote in the prophecy that He mounted on the cherubs
and flew,
yet, even if He flew, it is from superfluity that He is mounted on
the cherubs.
545 He holds the cherubs up, had he let them go, they would have
fallen and been confused.
He holds them fast, and for that reason they fly swiftly.
His hidden Power supports the cherubim who carry Him,
for who can carry Him who carries the world entire?
Creation is suspended by His hidden sign, and this guides it,
550 and what construction would suffice to carry Him in state?
He is higher than the heights, and He is beneath the depths em-
braced by created beings,
and to what degree could that chariot be sufficient for His great
Power?
On every side He makes the creation firm that it not fail,
so to what purpose did He harness the chariot in order to be
carried in state by it?
An explanation of the chariot’s origin: God gave it to provide a place for the
angels to see and worship him, since he transcends even them. His own
“place” is hidden and infinite.
555 See! The world is borne by Him below, and He stands like a mighty
one,
and what can carry the One who carries the entire world?
It is not the cherubs, nor indeed the chariot, that carry Him.
‫ܠܡܘܢ ܶܡ ܰܙܕ ܰܝܚ܀‬ ‫ܘܡ ܶܩܐ ܽ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܳܐܘ ܰܗܘ ܰܕܛܥܺܝܢ ܰ� ܶ‬ ‫‪540‬‬
‫ܠܬܐ ܶܡܢ ܽܦ ܳ ̈‬ ‫ܶ ܳ‬ ‫ܶܘܐܢ ܺܗܝ ܛܥܺ ܳܝܢܐ ܳܪ ܳ‬
‫ܘܫ ܶܩܐ‪:‬‬ ‫ܡ‬ ‫ܝ‬ ‫ܗ‬ ‫̱‬ ‫ܐ‬‫ܡ‬
‫ܬ܀‬ ‫ܬܟ ܰ‬
‫ܕܢ‬ ‫ܠܡܘܢ ܶܐ ܰ‬ ‫ܗ�ܐ ̱ܗ ܽܘ ܰܪ ܳܒܐ ܽ‬ ‫ܶܘ ܳܐ� ܛܥܺ ܳܝܢܐ ܶܦ ܳ‬
‫ܽ ܶ ܰ ܰ ܰ ܰ ܰ ܺ ܳ‬ ‫ܶ‬
‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܪܟܒ ܥܰܠ ܟ�ܘܒܐ ܘܦܪܚ ܡܟܬܒ ܒ‬
‫ܟ� ܶ‬ ‫ܬ ܽܝܪܘ ܺܪܟܝܒ ܰܠ ܽ‬ ‫ܶ ܽ ܳ ܰ ܶ ܰ ܺ‬
‫ܘܒܐ܀‬ ‫ܚ ܶܡܢ ܶܝ ܽ ܰ‬ ‫ܘܐܢ ܗܘ ܦܪ‬
‫ܰ‬
‫ܐܬܕ ܺܘܕܘ‪:‬‬‫ܰ‬ ‫ܶ‬
‫ܘ‬ ‫ܠܘ‬ ‫ܢܦ‬ ‫ܰ‬ ‫ܝ‬ ‫ܺ‬
‫ܪܦ‬ ‫ܐ‬ ‫ܘ‬ ‫ܐܠ‬ ‫ܘ‬ ‫ܐ‬ ‫ܘܒ‬ ‫ܽ‬
‫ܟ�‬ ‫ܗ‬‫ܒ‬‫ܬܠܝܢ ܶ‬ ‫ܶ‬ ‫‪545‬‬
‫ܺܳ‬ ‫�ܗܝ ܳܦ ܺ‬ ‫�ܗܘܢ ܘܥܰ ܳ‬
‫ܪܚܝܢ ܰܩܠܝ�ܝܬ܀‬ ‫ܠܒܝܟ ܽ‬ ‫ܽܗܘ ܺ‬
‫ܘܒܐ ܰܕܛܥܺ ܺܝܢܝܢ ܳ ܶܠܗ‪:‬‬ ‫ܟ� ܶ‬ ‫ܣܝܐ ܛܥܺܝܢ ܰܠ ܽ‬ ‫ܰܚܝܠܶܗ ܰܟ ܳ‬
‫ܶ‬
‫�ܡܐ ܽܟܠܗ ܰܡܢ ܛܥܶܢ ܶܠܗ܀‬ ‫�ܗܘ ܶܓܝܪ ܰܕܛܥܺܝܢ ܳܥ ܳ‬ ‫ܰ‬
‫ܡܕ ܰܒܪ ܳ� ̇ܗ‪:‬‬ ‫ܣܝܐ ܰܘ ܰ‬ ‫ܡܙܗ ܰܟ ܳ‬ ‫ܒܪ ܶ‬ ‫ܒܪܝܬܐ ܶ‬ ‫ܳ‬ ‫�ܝܐ ܺ‬ ‫ܰܬ ܳ‬
‫ܘܒܐ ܳܣ ܶܦܩ ̱ܗ ܳܘܐ ܶܠܗ ܕܢܶ ܰܙܕ ܰܝܚ ܶܒܗ܀‬ ‫ܐܝܢܐ ܽܪܟ ܳ‬ ‫ܰܘ ܳ‬ ‫‪550‬‬
‫ܰ ܰܳ‬ ‫ܘܡ ܶܩܐ ܺ‬ ‫ܬܚܝܬ ܽܥ ̈‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫�ܥܶܠ ܶܡܢ ܰ� ܶ‬
‫ܗܘ�̈ܐ‪:‬‬ ‫ܥܦܝܩ ܠ‬
‫ܰ ܶ‬ ‫ܰ ܳ ܽ ܶ ܰ ܳ ܰ ܰ ܳ‬
‫ܠܚ ܶܝܠܗ ܰܪ ܳܒܐ܀‬ ‫ܣܦܩ ܺܗܝ ܡ ܰܪܟ ܺ ܳ ܳ‬
‫ܐ‬ ‫ܒܬ‬ ‫ܘܟܡܐ ܗܘ ܬ‬
‫ܳ‬ ‫ܶ‬ ‫ܽ ܽ ̱ ܰ ̈ܶ‬
‫ܰܒܟ�ܗܘܢ ܓܒܐ ܣܡܝܟ ܠܒܪܝܬܐ ܕ� ܬܦܠ � ̇ܗ‪:‬‬
‫ܳ ܽ ܳ ܰ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ ܕܢܶ ܰܙܕ ܶܰܝܚ ܰ ܳܒ ̇ܗ܀‬ ‫ܘ�ܝܢܐ ܦܘܪܣܐ ܟܕܢ ܡ‬
‫ܘܩܐܡ ܐܝܟ ܰܓܢ ܳܒܪ ܐ‪ܳ:‬‬
‫̱‬ ‫ܳ‬ ‫ܶ‬
‫�ܡܐ ܛܥܝܢ ܠܗ‬ ‫ܺ‬ ‫ܬܚܝܬ ܳܥ ܳ‬ ‫ܳܗܐ ܶ‬ ‫‪555‬‬
‫ܳ‬ ‫ܶ‬
‫�ܡܐ ܽܟܠܗ ܳ ܰܡܢ ܛܥܶܢ ܶܠܗ܀‬ ‫�ܗܘ ܰܕܛܥܺܝܢ ܳܥ ܳ‬ ‫ܰܘ ܰ‬
‫ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܘܒܐ ܘ� ܡ‬ ‫ܟ� ܶ‬ ‫ܳ‬
‫ܥܢܝܢ ܶܠܗ ܐܦ� ܽ‬ ‫ܳ‬ ‫ܳ� ܳܛ ܺ‬
He has harnessed it for the purpose of the mysteries marshaled in

it.
He has separated out a place where his Presence 30 was dwelling in
His place, 31
560 where the ranks on high might multiply their praise,
and not go wandering in the secret places which are on high
when they seek for somewhere to praise Him in their forms.
And because He is hidden and the heavenly powers see Him not,
there would have been a search and a great cause for stumbling
among their assemblies,
565 and in all the exalted places in the heights they would have
investigated where He is,
and they would have been looking in all directions in order to see
Him,
and the assembly of the choir on high would have been scattered
by this,
and the powers would have disintegrated without any order,
and there, too, debates would have multiplied, with this one saying
to that one:
570 “Where is He? Where is the Exalted One who is hidden, that
we may praise Him in His place?” Ezek 3:12–13
For this reason He harnessed the chariot and made the place
known,
and showed them the likeness in order for it to be an opportunity
for the heavenly ones.
And He depicted a place for His Presence, that there it might dwell,
and He made it like a chariot, that on it He might be carried in
state,
30 Presence (škintâ), see N. Séd, “La shekhinta et ses amis ‘ara-

méens’.” And see Cerbelaud, “Aspects de la Shekinah,” esp. 105–06. See
also Chernus, Mysticism in Rabbinic Judaism, 74–87.
31 Place (atrâ): the term “place” occurs in scriptures often associated
with theophany and with the tabernacle/temple. On the use in Rabbinic

thought of maqom / place, as divine name denoting God’s omnipresence
and on occasion overlapping with shekinah, see Urbach, Sages, 66–79. For
topos in Evagrius, see Stewart “Imageless Prayer,” 195–201. See also Go-
litzin, “Image and Glory,” 354.
‫ܣܕ ܺܝܪܝܢ ܳܒ ̇ܗ܀‬ ‫ܘܪܣܐ ̱ܗ ܽܘ ܰܟ ܳܕܢ ̇ܗ ܶܡ ܽܛܠ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܠܦ ܳ‬ ‫ܽ‬

‫ܝܢܬܗ ܰܒ ܶ‬ ‫ܰ ܳ ܰ ܶ ܰ ܳ ܰ ܳ ܺ ܶ‬
‫ܐܬܪܗ‪:‬‬ ‫ܐܬܪ ܐ ܦܪܫ ܠܗ ܕܗܘܬ ܫܪ�ܐ ܫܟ‬
‫‪560‬‬
‫ܽ‬ ‫̈‬ ‫ܰ ܽ ܶ ܶ ܰ ܶ ܽ ܳ ܰ‬
‫‪570‬‬
‫ܘܗܝ ܢܦܪܘܢ ܣܕ� ܐ ܳ ܕ�ܥܠ ܩܘܠܣܝܗܘܢ܀‬ ‫ܘܨ ܰܐܕ ̱‬ ‫ܶ‬
‫ܓ� ̈� ܶܙ ܐ ܰܕ�ܥܶܠ‪:‬‬ ‫ܰ‬
‫ܗܘܘ ܳܦ ܶܗܝܢ ܰܒܐܬ� ܳܘܬܐ ܺ‬ ‫ܳܕ� ܰ‬
‫ܐܣܟ ܰ ܳܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܒܚܘܢ ܶܒ ܺ‬ ‫ܐܝܟܐ ܰܢܫ ܽ‬ ‫ܰܟܕ ܳܒܥܶܝܢ ܶܠܗ ܰܕ ܳ‬
‫ܶ ܽ ܰ ܶ ܳ‬
‫ܟܣܐ ܳܘ� ܳܚ ܶܙܝܢ ܶܠܗ ܰܚ ̈ܝ ܰ� ܳܘܬܐ‪:‬‬ ‫ܘܡܛܠ ܕ‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ ܶ ܳ ܳ‬
‫ܬܗܘܐ ܒܥܬܐ ܘܟܫ� ܪܒܐ ܒܝܬ ܟܢܫܝܗܘܢ܀‬
‫ܰ‬ ‫ܰ‬
‫ܩܒܘܢ ܕܐܝܟܘ‪:‬‬ ‫ܘܡܐ ܢܥܰ ܽ‬ ‫ܡ� ܶ‬‫ܘܡܝܢ ܺܕܐܝܬ ܰܒ ܰ‬ ‫ܒܟܠ ܰ� ܺ‬ ‫ܰܘ ܽ‬ ‫‪565‬‬
‫ܝܪܝܢ ܰܕܡ ܳܚ ܶܙܝܢ ܶܠܗ܀‬ ‫ܗܘܘܢ ܳܚ ܺ‬ ‫ܒܟܠ ܶܦ ̈� ܳܝܢ ܢܶ ܽ‬ ‫ܰܘ ܽ‬
‫ܽ ܳ ܽ ܳ ܳ ܳ‬
‫ܘܕ ܐ ܥܶܠ ܳܝܬܐ‪:‬‬ ‫ܬܒ ܰܕܪ ܶܠܗ ܟܢܘܫܝܐ ܕܓ‬ ‫ܶ‬
‫ܘܢܶ ܰ‬
‫ܗܘ ܳܘܢ ܳܪܦܬ ܶܝܢ ܰܚ ̈ܝ ܰ� ܳܘܬܐ܀‬
‫ܺ‬ ‫ܟܣܐ ܢܶ ܽ‬ ‫ܰܘ ܳܕ� ܛ ܳ‬
‫�ܗ ܳܢܐ ܶܡܢ ܰܗܘ‪:‬‬ ‫ܣܓܘܢ ܰܬ ܳܡܢ ܐܦ ܽܫ ܳ ̈ܘܐ� ܳ‬ ‫ܘܢܶ ܽ‬
‫ܶ‬
‫ܒܚܗ ܰܒܰܐܬܪܗ܀‬ ‫ܟܣܐ ܰܢܫ ܶ‬ ‫ܐܝܟܘ ܐܝܟܘ ܪ ܳܡܐ ܰܕ ܶ‬‫ܳ‬ ‫ܰܕ ܰ‬ ‫‪570‬‬
‫ܐܘܕܥ ܐ ܳ‬ ‫ܪܟܒܬܐ ܰܘ ܰ‬ ‫ܳ‬ ‫ܟܕܢ ܰܡ ܰ‬ ‫ܛ�ܗ ܳܢܐ ܰ‬ ‫ܶܡ ܳ‬
‫ܬܪ ܐ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܫܡ ܳ ̈�ܢܶ‬
‫ܦܬܐ ܰܠ ܰ‬ ‫ܳ‬ ‫ܕܡܘܬܐ ܕܬ ܶ‬ ‫ܘܚ ܺܘܝ ܽ‬ ‫ܰ‬
‫ܐ܀‬
‫ܳ ܰ ܺ ܶ ܽ ܳ ܶ ܶ ܰ ܳ ܳܰ‬ ‫ܐ‬ ‫ܐ‬ ‫ܗܘ‬
‫ܘܨܪ ܠܫܟܝܢܬܗ ܕܘܟܬܐ ܕܬܗܘܐ ܫܪ�ܐ ܬܡܢ‪:‬‬
‫ܗܘܐ ܶܡ ܰܙܕ ܰܚܝ ܶܒܗ܀‬ ‫ܥܒܕ ܶܠܗ ܕܢܶ ܶ‬ ‫ܘܟܐ ܰ‬ ‫ܰܘܐܝܟ ܳܩ ܽܪ ܳ‬
575 that the whole vision of the heavenly ones might be concentrated,
caught up and tied
to that one place where His banner 32 is placed.
And they stand before Him as though He was fully there,
and the assemblies throng as though at the gate of the Great King,
and myriad myriads minister in their forms,
580 and offer voices of praise up to Him at the entry of His place.
And lightning and fearful radiance issue from the chariot,
to assemble the heavenly ones to great praise,
in order that they may stand, ranks on ranks, for ministry,
and all their legions gaze on the one Lord.
585 And the gaze of the sons of light rests on the chariot,
and they are not thrown hither and thither to make inquiry:
the cherubs rejoice as if they were actually carrying Him.
The seraphs cry “holy!” as they gaze on Him, for holy is His
place. Ezek 3:12–13
The hosts rejoice as at the gate of the place of the Kingdom,
590 all of them making a joyful noise because they are held worthy to
see His high place.
The [various] crowds that are higher than their fellows set other
crowds in motion,
they all cry out one to another at the entry to His place.
All the choirs gather and stand at the gate of the King,
at the flame of His fire they swarm to bless Him,
595 the commanders and the hosts bend down and gaze,
and give thanks that they have been held worthy to look on the
Exalted One in His place.
Disputation is rendered idle, lest they be scattered to make inquiry,
at the borders of the high place, into the hidden One who is not
confined in any place.
And all of them look at that metaphorical place, which He has
chosen,
32 Banner (nišâ), see Bou Mansour, “Étude de la Terminologie Sym-

bolique,” 250–53.
‫‪575‬‬
‫ܶ ܶ ܺ ܳ ܺ ܳ ܺ ܳ ܳܳ‬
‫ܚܙܬܐ ܽܟ ܳ� ̇ܗ‪:‬‬ ‫ܕܬܗܘܐ ܟܢܝܫܐ ܨܝܕ ܐ ܰܨܡܝܕ ܐ‬
‫ܶ‬
‫ܬܪ ܐ ܕܣܝܡ ܒܗ ܢ ܰܝܫܗ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫�ܗܘ ܰܚܕ ܐ ܳ‬ ‫ܫܡ ܳ ̈�ܢܶܐ ܰ‬ ‫ܰܕ ܰ‬
‫ܟܡܐ ܽܕܟܠܗ ܳܗܐ ܬ ܳܡܢ ̱ܗ ܽܘ‪:‬‬
‫ܶ‬ ‫ܘܗܝ ܰܐ ܳ‬ ‫ܘܕܡ ܰ ̱‬ ‫ܝܡܝܢ ܽܩ ܰ‬ ‫ܘܩ ܺ‬ ‫ܳ‬
‫ܰ‬ ‫ܶ‬
‫�ܟܐ ܰܪ ܳܒܐ܀‬ ‫ܕܡ ܳ‬ ‫ܢܫܐ ܐܝܟ ܰܕܒܬܪܥܶܗ ܰ‬ ‫ܒܨܝܢ ܶܟ ̈‬ ‫ܘܚ ܺ‬ ‫ܳ‬
‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܒܘܢ ܶܒ ܺ‬ ‫ܡܫܝܢ ܶܠܗ ܶܪ ܽܒܘ ܶ� ܳ‬ ‫ܡܫ ܺ‬ ‫ܰܘ ܰ‬
‫‪580‬‬
‫ܥܕ ܐ ܰܕ ܶ‬ ‫�ܘ ܳ‬ ‫ܘܒܚܐ ܰ‬ ‫ܕܪܝܢ ܶܠܗ ܳܩܠ ̈ܝ ܽܫ ܳ‬ ‫ܰ‬ ‫ܡܫ ܺ‬ ‫ܰܘ ܰ‬
‫ܐܬܪܗ܀‬
‫ܳ ܶ ܰ ܳ ܰ ܳ ܺ ܳ ܶ ܰ ܰ ܳ‬
‫ܘܢܦܩ ܒ ܶܪܩܐ ܘܙܗܪ ܐ ܕܚܝ� ܡܢ ܡܪܟܒܬܐ‪:‬‬
‫‪571‬‬ ‫ܫܡ ܳ�ܢ̈ܶܐ ܽ‬
‫ܘܒܚܐ ܰܪ ܳܒ ܶܐ܀‬ ‫ܠܫ ܳ‬ ‫ܢܟܢܘܫ ܐ ܽܢܘܢ ܰܠ ܰ‬ ‫ܶܕ ܽ‬
‫ܶ ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܗܘܘܢ ܳܩ ܺ‬
‫ܫܡܫܬܐ‪:‬‬ ‫ܝܡܝܢ ܶܣܕ�ܝܢ ܶܣܕ�ܝܢ ܥܰܠ ܬ‬ ‫ܕܢܶ ܽ‬
‫ܝܗܘܢ܀‬ ‫ܓ� ̈ܘ ܰܢ ܽ‬ ‫�ܗܝܢ ܶܠ ܽ‬ ‫ܪ�ܐ ܳܚ ܳܝ�ܢ ܽܟ ܶ‬ ‫ܠܚܕ ܳܡ ܳ‬ ‫ܰܘ ܰ‬
‫‪585‬‬
‫ܰ ܰ ܳ‬ ‫ܘܗܪ ܐ ܥܰ‬ ‫ܒܢ ̈ܝ ܽܢ ܳ‬ ‫ܬܗܘܢ ܰܕ ܰ‬ ‫ܚܙ ܽ‬ ‫ܝܚܐ ܳ‬ ‫ܳܘܢ ܳ‬
‫ܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܰ ܳ ܰ ܳ ܳ ܶ ܰ ܳ ܰ ܰܳ‬
‫ܡܫܐ ܽܠܘ܀‬ ‫ܘܠܟܐ ܘܠܟܐ ܰ � ܡܫܬܕܝܢ ܠ‬
‫ܶ‬
‫ܕܡܛܥܰܢ ܗܐ ܛܥܝܢܝܢ ܰܠܗ‪:‬‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܟܡܐ ܶ‬ ‫ܘܒܐ ܳܚ ܶܕܝܢ ܐ ܳ‬ ‫ܟ� ܶ‬ ‫ܽ‬
‫ܬܪܗ܀‬ ‫ܕܫܝܢ ܰܟܕ ܳܚ ܶܕܝܢ ܶܒܗ ܰܕܩ ܺܕܝܫ ܐ ܶ‬ ‫ܡܩ ܺ‬ ‫ܣ� ܶܦܐ ܰ‬ ‫ܳ‬
‫ܰ ܽ ܳ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܶ‬
‫ܕܒܝܬ ܰܡ�ܟܘܬܐ‪:‬‬ ‫ܪܥܐ ܶ‬ ‫ܒܬ ܳ‬ ‫ܳ� ܺܘܙܝܢ ܶܣܕ� ܐ ܐܟ ܕ‬
‫ܬܪܗ ܳܪ ܳܡܐ܀‬ ‫ܚܙܘܢ ܐ ܶ‬ ‫ܫܘܘ ܢܶ ܽ‬ ‫�ܗܘܢ ܰܕ ܰ‬ ‫ܒܒܝܢ ܽܟ ܽ‬ ‫ܡܝ ܺ‬ ‫ܰ‬ ‫‪590‬‬
‫ܢܫܐ ܳܕܪ ܺܡܝܢ ܶܡܢ ܰܚ ܰ‬ ‫ܶ ̈ܶ‬ ‫ܺ ܺ ܶ ̈ܶ‬
‫ܒ� ܽܝܗܘܢ‪:‬‬ ‫ܢܫܐ ܠܟ‬ ‫ܡܙܝܥܝܢ ܟ‬
‫ܶ‬
‫ܘܩ ܶܪܝܢ ܽܟ�ܗܘܢ ܗܢܐ �ܗܢܐ �ܘܥܕ ܐ ܕܐܬܪܗ܀‬
‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬
‫�ܟܐ‬ ‫ܬܪܥ ܰܡ ܳ‬ ‫�ܗܝܢ ܽܓ ̈ܘ ̈◌ ܶܕ ܐ ܰܒ ܰ‬ ‫ܢܫܢ ܳܩ ̈ܝ ܳܡܢ ܽܟ ܶ‬ ‫ܳܟ ܳ ̈‬
‫ܰ ܰ ܰ ܳ ܽ ܶ ܳ ܳ‬
‫ܡܒ ܳ ܳܪ ܽܟܘ܀‬ ‫ܦܬܢ ܰܠ ܰ‬ ‫ܘܒܓܘܙܠܬܐ ܕܢܘܗܪܗ �‬
‫‪595‬‬
‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬
‫ܝܪܝܢ ܰ� ܰܒܝ ܰܚ�� ܰ‬ ‫̈‬ ‫ܘܚ ܺ‬ ‫ܘܨ ܶܠܝܢ ܳ‬ ‫ܳ‬
‫ܘܚܝ�ܘܬܐ‪:‬‬
‫ܶ‬
‫ܒܪ ܳܡܐ ܰܒܐܬܪܗ܀‬ ‫ܫܘܘ ܰܕ ܽܢܚܘܪܘܢ ܶܒܗ ܳ‬ ‫ܽ‬ ‫ܘܕܝܢ ܰܕ ܰ‬ ‫ܘܡ ܶ‬ ‫ܰ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܒܥܬܐ ܕ� ܢܶ ܰܙܕ ܽܪܩܘܢ ܰܠܡܥܰ ܳ ܳܩ ܽܒܘ‪:‬‬ ‫ܳܒܛ� ܳ‬
‫ܰ‬ ‫ܕܒ ܳ‬ ‫ܒܣ ̈ܘ ܰܦܝ ܳܪ ܳܡܐ ܰ‬
‫ܐܬܪ ܐ � ܳ ܶܡܣܬܝܰܟ܀‬ ‫ܣܝܐ ܰ‬ ‫ܠܟ ܳ‬ ‫ܰ‬
‫ܓܒܐ‪:‬‬ ‫ܬܪ ܐ ܺܫܐܝ� ܰܕ ܳ‬ ‫�ܗܘܢ ܶܨܝܕ ܰܗܘ ܰܐ ܳ‬ ‫ܝܪܝܢ ܽܟ ܽ‬ ‫ܘܚ ܺ‬ ‫ܳ‬
600 and are soothed by it, and shout praise to His Glory.
The hosts give thanks, because they are marshaled at the chariot.
The cherubs bless, because they are yoked and carry Him.
The assemblies give praise, because they have been assembled for
His praise.
Thousands sing, because He has allowed them to stand before
Him.
605 All these things abound because of the chariot which is yoked to
Him,
though He did not need to set a limit to His being for the purpose
of the chariot.
He sustained these powers with the metaphorical vision which He
harnessed,
in order that, from every place, they might bring His praise to the
one place.
For this reason there was need for that great vision,
610 so that with one accord they might multiply their shouts of joy to
Him.
Why was Ezekiel shown the chariot created for the angels? First, as
consolation for the exile, to show him God’s “mounts” are incomparably
greater than the ornamented horses of the conquerors.
As for Ezekiel, why indeed was it necessary for him to have 1 Kings 7:23–27;
been shown, 2 Chr 4:3–5; 14–15
with great wonder, his God’s exalted vehicles among the Chalde-
ans? 33
If the angels were constrained to see His place,
this prophet, a son of exile: what was he looking <at it> for?
615 For what cause should the fearful vision of the heavenly beings
have come down to earth in order for the prophet to see the vision
on high?
This prophet was much troubled, in a discerning way,
33 On how Ezekiel was given this “vision of the heavenly liturgy be-
cause he was in exile mourning the loss of the Temple in Zion and its
services, grieved by the proud display of Israel’s foes,” see Golitzin, “Im-
age and Glory,” 339.
‫�ܘܬ ܐ ܺ ܳܝܩ ܶܪܗ܀‬ ‫ܘܒܚܐ ܳ‬ ‫ܥܩܝܢ ܽܫ ܳ‬ ‫ܘܚܝܢ ܶܒܗ ܳܘܙ ܺ‬ ‫ܬܪ ܺ‬ ‫ܘܡ ܰ‬ ‫ܶ‬ ‫‪600‬‬
‫ܰ ܶ ܶ ܶ ܰ ܰ ܺ ܺ ܶ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܡܘܕܝܢ ܣܕ� ܐ ܥܠ ܕܣܕܝܪܝܢ ܨܝܕ ܡ‬
‫ܶ‬
‫ܟܕ ܺܝܢܝܢ ܰܘܛܥܝܢ ܶܝܢ ܠܗ܀‬ ‫ܺ‬ ‫ܺ‬ ‫ܪܟܝܢ ܥܰܠ ܰܕ ܺ‬ ‫ܡܒ ܺ‬ ‫ܘܒܐ ܰ‬ ‫ܟ� ܶ‬ ‫ܽ‬
‫‪572‬‬ ‫ܽ ܶ‬ ‫ܰ ܺ ܶ ̈ܶ‬
‫ܫܒܘܚܬܗ‪:‬‬ ‫ܐܬܟ ܰܢܫܘ ܥܰܠ ܬ‬ ‫ܢܫܐ ܥܰܠ ܶܕ ܰ‬ ‫ܡܫܒܚ ܰܝܢ ܶܟ‬
‫ܽ‬
‫ܘܗܝ ܝܰܗܒ ܕܢܩܘܡܘܢ܀‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬
‫ܠܦܐ ܥܠ ܕ ܳ‬ ‫ܰ‬ ‫ܡܪܝܢ ܐ ̈‬ ‫ܳܙ ܺ‬
‫ܩܕܡ ܳ ̱‬
‫‪605‬‬
‫ܳ ܶ ܺ ܰ‬
‫ܟܕ ܳܝܢܐ ܶܠܗ‪:‬‬ ‫ܪܟܒܬܐ ܰܕ ܺ‬ ‫ܬܪܘ ܶܡܢ ܰܡ ܰ‬ ‫ܗܠܝܢ ܝ‬
‫ܰ ܰ ܳ‬ ‫ܳ ܰ ܶ ܳ ܶ‬
‫ܰܠܘ ܽܗܘ ܣܢ ܶܝܩ ̱ܗܘܐ ܢܬܚ ܳܡ ܝܬܗ ܥܠ ܡܪܟܒܬܐ܀‬
‫ܰ‬ ‫ܺ‬
‫ܰ ܰ ܳ ܺ ܳ‬
‫ܟܕܢ‪:‬‬ ‫ܐܝܠܬܐ ܰܕ ܰ‬ ‫�ܗ ܶܠ ܰܝܢ ܰܚ ̈�� ܣܡܟ ܰܒܚܙܬܐ ܫ‬ ‫ܳ‬
‫ܽ‬ ‫ܺ‬ ‫ܠܚܕ ܐ ܳ‬
‫ܘܒܚܗ ܰܢܝܬܘܢ܀‬ ‫ܬ�ܝܢ ܽܫ ܶ‬ ‫ܬܪ ܐ ܶܡܢ ܰ ܽܟܠ ܐ‬ ‫ܰܕ ܰ‬
‫�ܨܬ ܥܰܠ ܰܗܘ ܶܚ ܳܙܘܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܶܡ ܽܛܠ ܳܗ ܶܠܝܢ ܐ ܰ‬
‫ܝܗܘܢ܀‬ ‫ܘܒ ܰ ̈ܒ ܽ‬ ‫ܘܗܝ ܽܝ ܳ‬ ‫̱‬ ‫ܐܕ‬ ‫ܦܪܘܢ ܶܨ ܰ‬ ‫ܝܫ ܺܐܝܬ ܰܢ ܽ‬ ‫ܟܢ ܳ‬ ‫ܰܕ ܺ‬ ‫‪610‬‬
‫ܬܚ ܶܘܐ ̱ܗ ܳܘܐ‪:‬‬ ‫�ܨ ݂ܬ ܕܢܶ ܰ‬ ‫ܶܨܝܕ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽܡܘܢ ܰܟܝ ܰܐ ܰ‬
‫ܒܬ ܳ‬ ‫ܶ‬ ‫ܘܒܗ ܳܪ ܳܡܐ ܶܒܝܬ ܰܟ ܳ ̈‬
‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫�ܕ�ܶܐ‬ ‫ܽܪܟ ܶ‬
‫ܐ�ܨܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܬ ܺ‬ ‫ܶ ܶ ܰ‬
‫ܚܙ ܳܘܢ ܐܬܪܗ ܡ‬
‫ܰ‬ ‫ܬܪܗ ܕܢܶ ܽ‬ ‫ܶܐܢ ܰܡ� ̈ܟܐ ܐ ܶ‬
‫ܰ‬ ‫ܶ‬ ‫ܰ‬
‫ܽ‬
‫ܢܒ ܳܝܐ ܰܒܪ ܳܓ ܳܠܘܬܐ ܽܡܘܢ ܳܒܥܶܐ ̱ܗ ܳܘܐ܀‬ ‫ܳܗ ܳܢܐ ܺ‬
‫‪615‬‬
‫ܳ ܳ ܳ ܺ ܳ ܰ ܰ ܳ‬ ‫ܽ‬
‫ܫܡ ̈�ܢܶܐ‪:‬‬ ‫ܶܡܛܠ ܰ ܡܢܐ ܚܙܬܐ ܕܚܝܠܬܐ ܳ ܕ‬
‫ܚܙܬܐ ܰܕ�ܥ ܶ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܚܙ ܐ ܺ‬ ‫ܪܥܐ ܕܢܶ ܶ‬ ‫ܚܬܬ � ܳ‬ ‫ܶ ܰ‬
‫ܠ܀‬ ‫ܳ ܳܽ ܳܺ‬ ‫ܢ‬
‫ܗܢܐ ܢܒܝܐ ܣܓܝ ܡܥܩ ̱ܗܘܐ ܦܪܘܫܐܝܬ‪:‬‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬
because of the captivity of the Lord’s people, who had been

brought low.
And he was much saddened by the suffering of his soul from
within,
620 because of Jerusalem, the city of the kings, that was desolate,
and he was meditating on Zion, the mother of priests and temple
of the sacrifices,
that the wild boar had entered her and had spoiled all her beauty,
and that of David’s House, those kings who had triumphed in their
wars,
who now had fallen and been brought low and become slaves
among the Chaldeans.
625 And the polluted gentiles, whom the Lord had despised, were
now become “lords”
for the House of Isaac, and had made light of his sacrifice with the
knife.
on the power of the gentiles who had prevailed so much over the
Hebrews. Gen 22
The prophet of visions was shaken when he looked
For he saw as well the Hebrews, how much they had been brought
low,
630 and the Chaldeans, on the other hand, who were exalted by their
empires.
And when he saw the ornamented mounts of the rulers,
his soul grew faint for the sake of his race which had been humili-
ated.
He saw the trained Chaldean stallions and the lofty elephants,
ornamented with pearls and rows of precious stones.
635 And as though he was envious of the mounts of the Assyrians,
the Lord then showed him the carriage of Glory in order to con-
sole him,
that with the fearful chariot, full of visions and mysteries,
he might also scorn and despise the Assyrian mounts,
and that his soul might be exalted at the thought of what lord is
equal to Him,
‫ܪ�ܐ ܶܕܐܫܬ ܰܦܠ ̱ܗ ܳܘܐ܀‬

‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܒܝܐ ܕܥܰ ܶܡܗ ܳ‬ ‫ܶܡ ܽܛܠ ܶܫ ܳ‬
‫ܠܓܘ‪:‬‬ ‫ܦܫܗ ܶܡܢܶܗ ܰܘ ܰ‬ ‫ܒܚ ܳܫܐ ܰܕܢ ܶ‬ ‫ܪܡܪ ̱ܗ ܳܘܐ ܰ‬ ‫ܬܡ ܰ‬ ‫ܘܡ ܰ‬ ‫ܶ‬
‫‪620‬‬
‫ܕܚ ܺܪ ܳ‬ ‫ܽ ܶ ܶ ܽ ܰ ܰ ̈ܶ‬
‫ܝܒܐ ̱ܗ ܳܘܬ܀‬ ‫�ܟܐ ܰ‬ ‫ܥܰܠ ܐܘܪܫܠܡ ܶ ܩܘܪܝܬ ܡ‬
‫ܒܚܐ‪:‬‬‫ܝܟܠ ܶܕ ̈ܶ‬ ‫ܘܗ ܰ‬ ‫ܘܡ� ܐ ܰ‬ ‫ܗܝܘܢ ܐ ܳܡܐ ܽܕܟ ܶ‬ ‫ܘܪ ܢܶܐ ܒܨܶ ܽ‬ ‫ܳ‬
‫ܘܚ ܶܒܠ ܽܟܠܶܗ ܽܫ ܳ‬
‫ܘܦܪ ̇ܗ܀‬ ‫ܕܥ ܳܒܐ ܰ‬ ‫ܚܙ ܳܝܪ ܐ ܳ‬ ‫ܕܥܰܠ ܳ� ̇ܗ ܺ‬
‫ܝܗܘܢ‪:‬‬ ‫ܩ� ܰܒ ܽ‬ ‫ܕܒܝܬ ܰܕ ܺܘܝܕ ܳܗ ܶܠܝܢ ܰܕ ܰܢܨܚܘ ܰܒ ܳ‬ ‫ܰܘ ܶ‬
‫ܰ ̈ ܶܳ‬ ‫ܶ‬ ‫ܗܘܘ ܥܰ ̈‬ ‫ܢܚܬܘ ܶܘܐܫܬ ܰܦܠܘ ܰܘ ܰ‬ ‫ܰ‬
‫ܒܕ ܐ ܶܒܝܬ ܟ�ܕ�ܐ܀‬ ‫ܶ‬
‫‪573‬‬ ‫‪625‬‬
‫ܡܡܐ ܛ ̈ܡܐܐ ܰܕܐܣܠܺܝ ܳܡ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬
‫ܗܘܘ ܳܡ ܰ� ܳ�ܐ‪:‬‬ ‫ܪ�ܐ ܰ‬ ‫ܥܰ ̈‬
‫ܒܚ ܰܗ ܥܰܠ ܰܣ ܺܟ ܳܝܢܐ܀‬ ‫ܒܕ ܶ‬ ‫ܝܣܚܩ ܰܕܐܩܠܺܝ ܶ‬ ‫ܕܒܝܬ ܐ ܺ ܳ‬ ‫ܰܠ ܶ‬
‫ܳ ܺܳ ܶ ܶ‬ ‫ܰ‬
‫ܕܚ ܶ ̈ܙܘܐ ܰܟܕ ܳܚܐܪ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰܘܡܛ ܰܪܦ ̱ܗܘܐ ܶܢܒܝܐ‬
‫ܫܬ ܰܩܠܘ ܥܰܠ ܥ ܶ ܳ‬ ‫ܰ‬ ‫ܡܡܐ ܳ‬ ‫ܘܫܢܐ ܕܥܰ ̈‬ ‫ܒܥ ܳ‬ ‫ܽ‬
‫ܒ��ܶܐ‬ ‫ܶ‬ ‫ܟܡܐ ܐ‬
‫ܰ‬ ‫ܳܚ ܶܙ ܐ ܗ ܳܘܐ ܶܓܝܪ ܰܘ�ܥ ܶ ܳ‬
‫ܟܡܐ ܐܫܬ ܰܦܠܘ‪:‬‬ ‫ܒ��ܶܐ ܳ‬
‫ܰ ܰ ̱ ܳ ̈ܶ ܽ‬ ‫‪630‬‬
‫ܽ‬ ‫̈‬ ‫ܰ ܽ ܳܰ‬ ‫ܶ‬ ‫ܳ‬
‫ܐܘܚܕ ܢܝܗܘܢ܀‬ ‫ܘܒ ܶܕܪܡܝܢ ܰ ̈ ̱ܗܘ ܶܘ ܒ ܳ ܰ ܳ ܳ‬ ‫ܘܠܟ�ܕ�ܐ ܬ‬
‫ܘܟܕ ܳܚ ܶܙ ܐ ̱ܗ ܳܘܐ ܽ�ܟܘܒܐ ܡܨܒܬܐ ܕܡ�ܘܬܐ‪:‬‬ ‫ܽ‬ ‫ܰ‬
‫ܡܩ ܰܦܚ ̱ܗ ܳܘܐ܀‬ ‫ܢܣܗ ܰܕ ܰ‬
‫ܳ ܰ ܳ ̈ܶ ܰ ܳ ܰ ܶ ܺ ܶ‬
‫ܦܫܗ ܶܡܛܠ ܶܓ ܶ‬ ‫ܥܪ ܐ ܰܢ ܶ‬ ‫ܳܙ ܳ‬
‫ܘܦ ̈� ܳ� ܳ� ܶܡܐ‪:‬‬ ‫ܚܙ ܐ ܠܟ�ܕ�ܐ �ܟܫܐ ܡܕ ܺ�ܫܐ‬
‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܕ� ܐ ܺܕܟ ̈‬ ‫ܰ ܳ ܳ ܳ ܶ ܶ‬
‫ܐ܀‬ ‫ܬ‬ ‫ܝ�‬ ‫ܩ‬
‫�ܓ ܶܢܝܬܐ ܳܘܣ ܰ ܽ ܰ ܽ ܰ ܰ ܳ ܳ‬ ‫ܝ‬ ‫ܐ‬ ‫ܐܦ‬ ‫ܒܡ‬
‫ܰܘܐܝܟ ܚܣܡ ̱ܗܘܐ ܒ�ܟܘܒܝܗܘܢ ܕܐܬ�ܘܬܐ‪:‬‬ ‫ܳ‬ ‫‪635‬‬
‫ܬܒ ܰܝܐ ܶܒܗ܀‬ ‫ܘܒܚܐ ܕܢܶ ܰ‬ ‫ܕܫ ܳ‬ ‫ܘܒܐ ܽ‬ ‫ܪ�ܐ ܽܪܟ ܳ‬ ‫ܘܚܘܝܶܗ ܳܡ ܳ‬ ‫ܰ‬
‫ܳ‬ ‫ܕܚܝܠܰܬ ܶܚ ̈ܙܘܐ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܒܡ ܰ‬ ‫ܰܘ ܰ‬
‫�ܝܬ ܐ̱� ܙܶ ܐ‪:‬‬ ‫ܘܡ ܰ‬
‫ܽ‬
‫ܪܟܒܬܐ ܰ‬
‫ܝܗܘܢ ܳܕܐܬ ܳܘ��ܶܐ܀‬ ‫ܘܒ ܽ‬ ‫�ܟ ܰ‬ ‫ܢܫܘܛ ܰܠ ܽ‬ ‫ܒܣܘܪ ܽ‬ ‫ܘܢܶ ܽ‬
‫ܺ‬
‫ܗܘܐ ܶܠܗ‪:‬‬ ‫ܫܘܐ ܕܢܶ ܶ‬ ‫ܐܝܢܐ ܳܡ ܳܪ ܐ ܳ‬ ‫ܦܫܗ ܰܕ ܳ‬ ‫ܘܬ ܰܐܪܒ ܰܢ ܶ‬
640 because the Lord is the most exalted of all lords,

and <that> the voice of the wheels and the thunder of the wings
might drive away from him
the grief of exile which had covered over his mind,
and <that>, while he was meditating on the temple of Zion that
had been left desolate,
he might be encouraged by how greatly that chariot gleamed,
645 and <that>, if <God’s> ministry in the land of Judah had 1 Kings 8:6–7;
ceased – 2 Chr 3:7–14
see! – His praise thunders richly among the cherubim,
that the prophet might discern these visions which he saw,
and not imagine that the Chaldeans had <really> become lords.
and that, in comparison with the glory of that exalted chariot which
he saw,
650 he might reckon lowly the Assyrians and their mounts.
For this reason Ezekiel saw the great vision,
that the sights of the time among the exiles not discourage him.
And as a prophecy concerning the Son of God, who is the breath of prophecy,
the mystery of its mysteries
The Son of God is the breath of prophecy,
and, if that were not the case, then revelations would not have
issued from His Father.
655 Just as a body cannot stand without a soul,
so there is no prophecy without the mysteries 34 of the Son of Dan 2:18ff;
God. Eph 1:9
The Father did not speak to the prophets, save through His Son,
34 Mysteries (râzê, also symbol, secret). In Syriac tradition: “Types

and symbols are a means of expressing relationships and connections, of
instilling meaning into everything. They operate in several different ways,
between the Old Testament and the New, between this world and the
heavenly, between the New Testament and the Sacraments, between the
Sacraments and the eschaton. In every case they ‘reveal’ something that is
otherwise ‘hidden’,” found in Brock, Paradise Hymns, 42. See Kollam-
parampil, Salvation, 58, 66, 87. And see Golitzin, “Image and Glory,” 339.
‫‪640‬‬
‫ܳ‬ ‫ܳܳ ܺ ܰ‬
‫�ܗܘܢ ܳܡ ܰ� ܳܘܬܐ܀‬ ‫ܘܗܝ ܳܡ ܳܪ ܐ ܽܕܟ ܽ‬
‫ܪ ܳܡ ܳܐ ܕ ܺ ̈ ܶ‬
‫̱‬ ‫ܐܝܬ‬
‫ܶ‬ ‫ܶ‬ ‫ܽ‬
‫ܘܩ� ܕܓܝܓ� ܘܪܥܡܐ ܕܓܦܐ ܢܛܪ ܰܘܕ ܡܢܗ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬
‫ܶ‬ ‫ܒܝܐ ܰܕ ܺ‬ ‫ܳ ܳ‬
‫ܝܡܐ ̱ܗ ܳܘܬ ܥܰܠ ܬܪܥܺܝܬܗ܀‬ ‫ܩܪ ܳ‬ ‫ܕܫ ܳ‬ ‫ܩܬܐ ܶ‬ ‫ܥ‬
‫ܐܬܓ ܺܙܝ ̱ܗܘܐ‪ܳ:‬‬ ‫ܶ‬ ‫ܽ‬
‫ܘܡܐ ܕܪ ܢܐ ̱ܗܘܐ ܒܗܝܟܠ ܨܗܝܘܢ ܕ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܳ‬ ‫ܟܡܐ ܰܙ ܳ‬ ‫ܒܬܐ ܳ‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܬܠ ܰ‬ ‫ܢܶ ܰ‬
‫ܗ�ܐ ̱ܗܘܬ܀‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܝ‬‫ܒܗ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬
‫̱‬ ‫ܒ‬ ‫ܒ‬
‫‪645‬‬
‫ܺ ܳ‬ ‫ܫܬܗ ܰܒ ܳ‬ ‫ܶ ܶ ܶ ܶ‬
‫ܐܪܥܐ ܺܕ ܽܝܗܘܕ ܰܒܛܝ� ̱ܗ ܳܘܬ‪:‬‬ ‫ܘܐܢ ܬܫܡ‬
‫ܺ‬ ‫ܳ‬ ‫ܳ ܰ ܽ ܶ ܳ ܶ ܽ ܶ ܰ ܺ‬
‫ܗܐ ܒܟ�ܘܒܐ ܪܥܡ ܫܘܒܚܗ ܥܬܝܪܐܝܬ܀‬
‫‪574‬‬ ‫ܒܗ ܶܠܝܢ ܶܚ ̈ܶܙܘܐ ܰܕ ܳ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܬܒ ܰܝܢ ̱ܗ ܳܘܐ ܺ‬ ‫ܕܢܶ ܰ‬
‫ܚܙ ܐ‪:‬‬
‫ܕܡ ܰ� ܳ�ܐ ̱ܗ ܰܘܘ܀‬ ‫�ܕ�̈ܶܐ ܳ‬ ‫ܣܒܪ ܶܠܗ ܥܰܠ ܰܟ ܳ‬ ‫ܳܘ� ܰܢ ܰ‬
‫ܡܬܐ ܰܕ ܳ‬ ‫ܽ ܳ̇ ܳ ܰ ܰ ܳ ܳ ܳ‬ ‫ܰܘ ܽ‬
‫ܚܙ ܐ‪:‬‬ ‫ܠܦܘܬ ܫܘܒܚܳܗ ܽ ܕܗܝ ܡܪܟܒܬܐ ܪ‬
‫ܝܗܘܢ܀‬ ‫ܘܒ ܽ‬ ‫�ܟ ܰ‬ ‫ܘܠ ܽ‬ ‫ܚܫܘܒ �ܬ ܳܘ��ܶܐ ܰ‬ ‫ܰܫ ̈ܦ ܶ� ܢܶ ܽ‬ ‫‪650‬‬
‫ܐܝܠ ܶܚ ܳܙܘܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶ‬
‫ܝ‬ ‫ܶܡ ܽܛܠ ܳܗ ܳܢܐ ܳ‬
‫ܝܗܝ܀‬ ‫ܘܢ‬‫ܝܩ ܳ‬ ‫ܒܢܐ ܶܒܝܬ ܰܫ ܳ ̈ܒ ܶܝܐ ܳ� ܢܥܺ ܽ‬ ‫ܕܚ ̈ܶܙܘܐ ܰܕܙ ܳ‬ ‫ܶ‬
‫ܰ ܺܽ ܳ‬ ‫ܰ ܳ ܳ ܰ ܳ ̇ ܺ ܰ‬ ‫ܰ‬
‫ܘܗܝ ܰ ܕܢܒܝ ܶܘܬܐ‪ܰܽ :‬‬ ‫ܝܬ ̱‬
‫ܶ‬ ‫̈‬
‫ܒܪ ܐܠܗܐ ܣܘܩܗ ܐ‬
‫ܶ ܽ ܳ ܽ ܳ ܶ ܳ‬
‫ܘܗܝ܀‬ ‫ܳܘ ܳܐܠܘ � ܗܘ ܘ� ܓ��ܢܐ ܺܢܦܩܘ ܡܢ ܐܒ ̱‬
‫ܝܬ ܶܠܗ ܰܕ ܽܢܩܘܡ‪:‬‬ ‫ܦܫܐ ܐ‬ ‫�ܥܕ ܰܢ ܳ‬ ‫ܓܪ ܐ ܶܒ ܳ‬ ‫ܐܦ� ܰܦ ܳ‬ ‫‪655‬‬
‫ܰ‬ ‫�ܥܕ ܐ̱ ܳ� ܙܶ ܐ ܰ‬ ‫ܳ ܽܽ ܳ‬
‫ܕܒܪ ܐ ܶ ܳܠ ܳܗܐ܀‬ ‫ܘܬܐ ܶܒ ܳ‬ ‫ܘ� ܢܒܝ‬
‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ ܰ ܺ̈ ܶ ܳ ܰ ܶ‬
‫ܐ̱ܒܐ ܠܢܒܝܐ � ܡܡܠܠ ̱ܗܘܐ ܐ ܴ� ܒܒܪܗ‪:‬‬
and He would not have given revelation to anyone, except through

Him.
What wealth does the sun have, if not its light?
660 And what mystery does the Father have, if not that of His Son?
Through Him 35 mysteries go forth into the open from the
Father’s house, Col 1:26
because He is the mystery of all the mysteries of prophecy. 36
By Him Ezekiel, too, was carried off in his prophecy,
and in the great revelation which he saw, it was <the Son> he saw.
665 The Son’s intention was set to come down to earth,
and for this reason He bestowed on prophecy various visions.
The chariot, too, did the Father harness for His sake,
that He might be shown in a revelatory way to the heavenly beings.
The form on the chariot is an anticipation of the incarnate Word, as the chariot
itself is a prefiguration of the virgin Mother, the Theotokos (note allusions
to Phil.2:6ff, as well as to the theophany in Daniel 7).
Man, too, had wanted to become a son of God,
670 and it was for this reason that Ezekiel saw Him as a man.
See! He had made ready already from then to dwell in <the Vir-
gin’s> belly,
and for this reason He made for Himself a throne and was seated
upon it.
He willed to come down to human conditions,
and for this reason clothed Himself with humble likenesses.
35Through Him: “by His hand”, i.e. the Son’s.

36“The use of the term, ‘mysteries’, here refers not to some esoteric
doctrine of Jesus… but rather to the divine economy accomplished in
Christ.” See Golitzin, “Image and Glory,” 338–39. As noted by Golitzin,
Bondi interprets this as esoteric doctrine rather than divine economy
(madabbrânûtâ). See Bondi, Three Monophysite Christologies, 128–31. See also
Golitzim, 324–330, for other comments on the re-evaluation of Jacob’s
“Mythology” as rather ‘themes of classical Christian preaching’.
‫ܶ ܳ ܶ ܶ ܳ ܶ ܳ ܳ‬
‫�� ܳܢܐ � ܝܳ ܶ ܶܗܒ ̱ܗ ܳܘܐ܀‬ ‫ܰܘܐ� ܐܢ ܒܗ �̱ܢܫ ܓ‬
‫ܘܬܪ ܐ ܐܺܝܬ ܶܠܗ ܰ ܠܫ ܶܡܫܐ ܐ ܴ� ܢܘܗܪܗ‪:‬‬
‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐ ܳܝܢܐ ܽܥ ܳ‬
‫ܗ܀‬ ‫ܐܝܢܐ ܐ ܳܪ ܳܙ ܐ ܐܺܝܬ ܶܠܗ � ܳܒܐ ܐ ܴ� ܰܕ ܶ‬
‫ܒܪ‬ ‫ܰܘ ܳ ̱‬ ‫‪660‬‬
‫ܽܰ‬ ‫ܳ‬ ‫ܘܗܝ ܳܢ ܺ‬ ‫ܐܝܕ ̈‬
‫�ܝܐ ܳ ܶܡܢ ܶܒܝܬ ܐܒ ̱‬
‫ܘܗܝ‪:‬‬ ‫ܠܓ ܳ‬ ‫ܦܩܝܢ ܐ̱� ܙܶ ܐ ܶ‬ ‫̱‬ ‫ܺܒ ܰ‬
‫ܐ܀‬ ‫ܘܬ‬ ‫ܢܒ ܽ‬
‫ܝ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܘܝܘ ܐ̱ ܳܪ ܳܙ ܐ ܽܕܟ ܽ‬ ‫ܽܕܗ ܽ‬
‫ܰ ܺ ܶ‬ ‫ܶ ܶ ܰ ܰ ܳ‬
‫ܢܒ ܽܝܘܬܗ‪:‬‬ ‫ܘܪܪ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܒ‬ ‫ܒܗ ܐܬܓ‬
‫ܳ‬ ‫ܶ‬ ‫ܳ‬
‫��ܢܐ ܪܒܐ ܕܚܙ ܐ ܠܗ ܚܙ ܐ ̱ܗܘܐ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘ ܶ‬
‫ܒܓ‬
‫‪665‬‬
‫ܰ‬ ‫ܝܡܢ ܗ ܰ ̈ܘܝ ܶܠܗ ܰܠ ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܒܪ ܐ ܳܐ ܰܦ ̈ܘ ̱ܗܝ‪:‬‬ ‫̱‬
‫ܪܥܐ ܺܣ ̈‬ ‫ܕܢܶ ܽܚܘܬ � ܳ‬
‫ܢܒ ܽܝܰܘܬܐ܀‬ ‫ܣܪܚ ܶܚ ܺ̈ܙܘܝܢ ܶܚ ܺ̈ܙܘܝܢ ܰܠ ܺ‬ ‫�ܗܝ ܰܐ ܰ‬ ‫ܘܥܰ ܳ‬
‫ܘܗܝ‪:‬‬ ‫ܟܕܢ ̱ܗ ܳܘ ܳܐ ܐ ܽܒ ̱‬
‫ܶ‬
‫ܪܟܒܬܐ ܶܡܛܠܬܗ ܰ‬‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳܐܦ ܰܡ ܰ‬
‫ܫܡ ̈�ܢܶ ܰܐ܀‬ ‫ܬܚ ܶܘܐ ̱ܗ ܳܘܐ ܰܠ ܰ‬ ‫�� ܳܢ ܺܐܝܬ ܢܶ ܰ‬ ‫ܕܓ ܳ‬ ‫ܶ‬
‫‪575‬‬ ‫ܳ‬
‫ܗܘܐ ܰܒܪ ܐܠ ܳܗܐ‪:‬‬ ‫ܪܓܝܓ ̱ܗ ܳܘܐ ܕܢܶ ܶ‬ ‫ܳܐܦ ܰܒ ܳܪܢ ܳܫܐ ܺ‬
‫ܝܗܝ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܚܙ‬ ‫ܘܡ ܽܛܠ ܳܗ ܳܢܐ ܰܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܶ‬ ‫‪670‬‬
‫ܰ‬ ‫ܶ‬ ‫ܪܣܐ ܳܗܐ ܶܡܢ ܳܗ ܶ‬ ‫ܫܪ ܐ ܰ‬ ‫ܕܢܶ ܶ‬
‫ܝܕܝܢ ܐܬܛ ܰܝܒ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܟ ܳ‬
‫ܶ‬ ‫ܥܒܕ ܶܠܗ ܽܟ ܳ‬ ‫ܶ‬
‫ܘܒܗ ܝܳܬܒ ̱ܗ ܳܘܐ܀‬ ‫ܘܪܣܝܐ ܶ‬ ‫ܛ�ܗ ܳܢܐ ܰ‬ ‫ܘܡ ܳ‬
‫ܳ ܳ‬ ‫ܳ ܶ ܰ ܶ ܶ ܽ ̈ ܳ‬
‫ܘܫܳ ܳܚܬܐ ܐ̱ ܳܢ ܳ ܳܫ ̈ܝܬܐ‪:‬‬ ‫ܨܒܐ ܕܢܬܬܚܬܐ ܨܝܕ ܡ‬
‫ܳ ܳ ܶ ܶ ܳ̈ ܰ ܺ ̈ ܳ‬ ‫ܶ‬
‫ܘܡܛ�ܗܢܐ ܠܒܫ ܕܡܘܬܐ ܡܟܝܟܬܐ܀‬
675 Heaven together with the worlds and their principalities do not
contain Him,
yet the throne held Him, as indeed Ezekiel bears witness to us.
The ends and the extents and all the directions do not contain
Him,
yet, because He chose it, the womb contained <Him>, and Mary
bears witness.
Daniel saw Him borne on the clouds and coming Dan 7:13
680 as a man to judge the kings and their empires.
Ezekiel, too, sees Him on the high throne atop the chariot,
As seated like a man, <He who> was also God.
That likeness of a servant that He assumed within the womb
was whispered on the wings of the heavenly beings.
685 Before He was to become what He became in the latter times,
He willed to show, in a great wonder, how He would become it. 37
And because He was prepared that the world should see Him cor-
poreally,
the likeness of a body was seen upon the chariot.
When He was not clothed with a body, He was yet seen in the
likeness of a servant,
37 Kollamparampil quotes De Halleux in saying that “speech on the

becoming of the Son is not an ontological reflection on the very being of
the Son. It is an attempt to describe divine realities in analogical terms in
so far as the divine self revelation has provided for humanity to under-
stand.” He footnotes saying that: ‘becoming’ and ‘divine economy’
(madabbrânûṯâ) are synonyms; it is through the ‘becoming’ the economy
becomes visible. And he continues: “The divine descent to the level of
humanity and the subjection to ‘becoming’ forms part of the divine econ-
omy for the salvation of the world. Hence it not any analysis of the ‘be-
coming in itself’, but a ‘becoming for’, a becoming for the sake of hu-
manity. Therefore, this becoming is something with respect to humanity
and not with respect to the Son in himself. The ‘becoming’ (hwâyâ) of the
Son for the sake of humanity is in fact a descent into human dimensions.”
See Kollamparampil, Salvation in Christ, 321–26; and see De Halleux,
Philoxène, 320.
‫ܳ� ܳܐ ܺ‬ ‫‪675‬‬
‫ܰ ܳ ܳ ̈ܶ‬ ‫ܚܕܝܢ ܶ‬
‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬
‫�ܡܐ ܽܘ ܳ‬
‫ܳ‬ ‫ܘܥ‬ ‫ܐ‬‫ܝ‬ ‫ܫܡ‬ ‫ܗ‬ ‫ܠ‬
‫ܘܪܣܝܐ ܰܟܕ ܶ ܳܣ ܶܗܕ ܰܠܢ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܐܚܕܗ ܽܟ ܳ‬ ‫ܰܘ ܶ‬
‫ܳ ܳ‬ ‫ܳ ܳ ܺ ܶ ܰ ̈ ܶ ̈ܶ‬
‫ܘܟܠ ܶܦ ̈ܢܝܬܐ‪:‬‬ ‫ܬܚܐ ܽ‬ ‫ܘܡ‬
‫� ܶܣ ܽܦܩܝܢ ܰ ܳܠܗ ܰ ܣ ܳܘܦܐ ܳ ܶ‬
‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬
‫ܘܡܛܠ ܕܨܒܐ ܟܪܣܐ ܥܪܬܗ ܘܣܗܕ ܐ ܡ ܳܪܝܡ܀‬
‫ܳܶ‬
‫ܥ�ܢ̈ܐ ܳܘܐܬܐ‪:‬‬ ‫ܛ� ̈� ܳܢܢ ܶ ܶܠܗ‬ ‫ܚܙܝܗܝ ܳܕ ܺ� ܶܝܐܝܠ ܰܕ ܺ‬ ‫ܳ‬
‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ܀‬‫�ܟܐ ܽܒ ܳ‬ ‫ܰܐܝܟ ܰܒܪ ܐ ܳܢ ܺ̈ܫܝܢ ܰܕ ܽܢܕܘܢ ܰܡ ̈‬
‫̱‬ ‫‪680‬‬
‫ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܘܪܣܝܐ ܳܪ ܳܡܐ ܥܰܠ ܡ‬ ‫ܒܟ ܳ‬ ‫ܳܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽ‬
‫ܐܠ ܳܗܐ ̱ܗ ܳܘܐ܀‬ ‫ܬܒ ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܰܘ ܳ‬ ‫ܰ ܳ ܶ‬
‫ܝܗܝ ܟܕ ܝ‬ ‫ܚܙ‬‫ܳ‬
‫ܢܣܒ ̱ܗ ܳܘܐ ܶܡܢ ܰܓܘ ܰܟ ܳ‬ ‫ܒܕ ܐ ܳܗܝ ܰܕ ܰ‬ ‫ܘܬܐ ܕܥܰ ܳ‬ ‫ܽ ܳ‬
‫ܪܣܐ‪:‬‬ ‫ܕܡ‬
‫ܶ ܰ ̈ ܽ ܰ ܰ ܳ ̈ܶ‬ ‫ܰ‬ ‫ܳ‬
‫ܶܡ ܳܬܢܨܪ ܐ ̱ܗܘܬ ܥܠ ܓܦܝܗܘܢ ܕܫܡ�ܢܐ܀‬ ‫ܳ‬ ‫ܰ‬
‫‪685‬‬
‫ܶ‬
‫ܒܚ ܰܪܬ ܰܙܒܢ̈ܐ‪:‬‬ ‫ܗܘܐ ܰ‬ ‫ܗܘܐ ܶܡ ܶܕܡ ܰܕ ܳ‬ ‫ܥܰܕ� ܢܶ ܶ‬
‫ܗܪ ܐ ܺ ܰܪ ܳܒܐ܀‬ ‫ܐܝܟܢ ܳܗ ܶܘܐ‬‫ܨܒܐ ܰܕ ܰܢܚ ܶܘܐ ܰܕ ܰ‬ ‫ܳ‬
‫�ܡܐ ܢܶ ܺ‬ ‫ܘܫܡ ܳܢܐܝܬ ܳܥ ܳ‬ ‫ܕܓ ܳ‬ ‫ܺ‬
‫ܘܥܰܠ ܰܕܥܬܝܕ ̱ܗ ܳܘܐ ܽ‬
‫ܚܙܝܘܗܝ‪:‬‬ ‫ܽ ܳ‬
‫ܰ ܰ ܳ‬
‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ ܥܰܠ ܡܪܟܒܬܐ܀‬ ‫ܘܫܡܐ ܶܡ ܰ‬ ‫ܕܓ ܳ‬
‫ܰܕܡ ܳ ݂ ܰ ܰ ܽ ܳ‬
‫ܘܬܐ ܽ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬
‫ܟܕ � ܡܓܫܡ ܕܡ ݂ܘܬܐ ܕܥܒܕ ܐ ܡܬܚܙ�ܐ ̱ܗܘܬ‪:‬‬ ‫ܳ‬ ‫ܰ‬
690 so that when He became embodied He would not be blasphemed

by the headstrong.
He made a habitation and throne and chariot for His Glory,
because He willed to lower Himself to the affairs of men.
Ezekiel’s vision and the unity of the Son of God: The One uniting God and
man, angels above with humans below, is the same unique Son, the one
mediator making peace.
These earthly things of ours, He joined to Himself,
so that when He lowered Himself, His powers <would> not
defame Him.
695 For this reason Ezekiel saw Him as a man,
so that when in truth He became the son of man, Ezekiel would
recognize Him.
He sat on the throne and, to the eye of Ezekiel, the throne held
Him,
so that when the womb would hold Him, he would be assured that
He had become flesh.
The prophet had said: “I saw the appearance as a Ezek 1:26–28;
man,” Phil 2:6–7
700 “And, again, the appearance was as God in great glory.”
This is the way that was trodden by the Son of God 38
both divinely and humanly, though He is One.
“I saw from the vision that from His loins upwards <He was> as
fire,
and also from the vision, that His loins downwards <He was> like
fire.”
38 On the imagery of the ‘way’ or ‘path’ (ûrḥâ), see T. Kollam-

parampil, “Divine Pedagogy on the Road of Salvation.” On this way (p.
87), “Adam is an image of the invisible Only-Begotten, and when he at-
tains his goal, he attains the full likeness of the Only-Begotten… Adam’s
growth to perfection in, through and with Christ, is the foundation of this
imagery of ‘the way’ that depicts the stages of revelation, the patterns of
human behavior, the story of salvation… in a symbolic manner.” See also
F. Rilliet, “La métaphore du chemin.”
‫‪576‬‬
‫ܬܓ ܰܕܦ ܶܡܢ ܰܡ ܳ� ܶܚ ܺܐ܀‬ ‫ܕܡܐ ܶܕ ݂ܐܬ ܰܓ ܰܫܡ ܳ� ܢܶ ܰ‬ ‫ܳ‬ ‫‪690‬‬
‫ܰ ܰ ܳ‬ ‫ܳ‬
‫ܥܒܕ � ܳܝܩ ܶܪܗ‪:‬‬ ‫ܒܬܐ ܰ‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܦ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܟ ܳ‬
‫ܘܪܣܝ‬ ‫ܬܒܐ ܽ‬ ‫ܝܰ ܳ‬
‫ܰ ܶ‬
‫ܨܒܐ ܕܢܶ ݁ܬܬܚܬܐ܀‬ ‫ܒ� ̈� ܳܢ ܳܫܐ ܳ‬ ‫ܒܘ ܳܬܐ ܰܕ ܰ‬ ‫ܰܕ�ܨܶ ܳ ̈‬
‫ܬܐ ܰܡ ܶܩܦ ܗ ܳܘܐ ܶ‬ ‫ܳ ܶ ܺ ܰ ܰ ܳ ܳ̈ ܳ‬
‫ܗ‪:‬‬ ‫ܠ‬
‫ܰ ܰ ܳ̈ ܶ‬ ‫̱‬ ‫ܚܬܝ‬ ‫ܳ‬ ‫ܗܠܝܢ ܕ ܰܝܠܢ ܬ‬
‫ܺ‬
‫ܕܡܐ ܶܕ ݁ܐܬܬܚܬܝ � ܰܢܫܟܪܘܢܝܗܝ ܰ ܚܝ�ܘܬܗ܀‬
‫ܳ‬ ‫ܽ‬ ‫ܳ‬
‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶܝܐܝܠ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܶܡ ܳ‬
‫ܛ�ܗ ܳܢܐ ܳ‬ ‫‪695‬‬
‫ܗܘܐ ܳܝ ܰܕܥ ܶܠܗ܀‬ ‫ܒܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܗܘܐ ܶ‬ ‫ܕܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܕܡܐ ܰ‬ ‫ܳ‬
‫ܳ ܺ ܶ‬
‫ܘܪܣܝܐ �ܥܺܝܢ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܐܚܕܗ ܽܟ ܳ‬ ‫ܬܒ ܰܘ ܶ‬ ‫ܒܟܘܪܣܝܐ ܝ‬ ‫ܽ‬
‫ܗܘܐ ܰܡ ܰܫܪ ܶܠܗ܀‬ ‫ܣܪ ܐ ܳ‬ ‫ܕܒ ܳ‬
‫ܰ‬
‫ܪܣܐ ܶ‬ ‫ܐܚܕ ܐ ܶܠܗ ܰܟ ܳ‬ ‫ܕܡܐ ܳܕ ܳ‬ ‫ܳ‬
‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܰܕ ܺ‬ ‫ܐ̱ ܰܡܪ ̱ܗ ܳܘܐ ܺ‬
‫‪700‬‬
‫ܘܬܘܒ ܰܐܝܟ ܶܚ ܳܙܘܐ ܗ ܳܘܐ ܰܕ ܳ‬ ‫ܽ‬
‫ܘܒܚܐ ܰܪ ܳܒܐ܀‬ ‫ܒܫ ܳ‬ ‫ܐܠ ܳܗܐ ܽ‬ ‫̱‬
‫ܝܫܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܕܒܪ ܰܐ ܳܠ ܳܗܐ ܰܕ ܺܕܪ ܳ‬ ‫ܘܪܚܗ ܰ‬ ‫ܳܗ ܶܕ ܐ ̱ܗ ܺܝ ܐ ܽ ܶ‬
‫ܰܳ ܳ ܺ ܳ ܳܳܺ ܰ ܰ ܺ ܰ‬
‫ܘܗܝ܀‬ ‫̱‬ ‫ܝܬ ܟܕ ܰܚܕ ܶܐ ܰ‬
‫ܝܬ‬ ‫ܐܠܗܐܝܬ ܐܦ ܐ̱ܢܫܐ‬
‫ܰ‬ ‫ܳ‬
‫ܚܙܝܬ ܶܡܢ ܶܚ ܳܙܘܐ ܕܚ ܰܨܘܗܝ ܘ�ܥܠ ܰ ܐܝܟ ܢܘܪ ܐ ܠܡ‪:‬‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܺ‬
‫ܠܬܚܬ ܐܝܟ ܽܢ ܳ‬ ‫ܳ ܶ ܶ ܳ ܰܰ̈ ܰ ܰ‬
‫ܘܪ ܐ ܰܠܡ܀‬ ‫ܐܦ ܡܢ ܚܙܘܐ ܕܚܨܘܗܝ ܘ‬
705 And if from the vision of His loins upwards <was> as fire,
and again, the appearance of His loins downwards is fire,
why was it necessary for the prophet to repeat the description of
the vision, then
to say ‘above’ and then repeat the same about what is below in his
prophecy?
He wanted to show the higher and the lower aspects of the Son of
God,
710 how that supernal Being had become an earthly one below,
and that He had become a mediator, because He stood in the Eph 2:14–15;
midst between the two sides 1 Tim 2:5
in order to make peace between those on high and those below. Col 1:20
Thus He girded Himself with peace in the prophecy,
for something in the likeness of a <rainbow> of the clouds He Gen 9:11–17;
saw surrounding him, Ezek 1:26–28
715 a sign of peace that He would come and make with those below.
Because the <rainbow> bow was created and suspended in the air
for the sake of peace.
It was given to Noah as a gift, full of peace,
that when his descendents should see it, they would know that
there was peace <with God>.
Ezekiel, too, saw the sign around the chariot,
720 and said: “I saw the likeness of the <rainbow> that is of the clouds
surrounding the throne of Him who is glorious upon the chariot.”
Ezekiel saw the sign of peace which is in the clouds,
that he might know that He who was manifested on the chariot
would make peace between those on high and those below.
725 And this sign was seen in Him who loves peace,
for the hue of the <rainbow> surrounds Him who is entirely
peace. Gen 1:26–27;
He sits on the throne in order that He might become familiar Phil 2:6–7
in human dimensions, and then He would lower Himself among
those on earth. 39
39 See Golitzin, “Image and Glory,” 350: “…the Word investing the
cosmos like the soul in a human body,”… “…drawing on very old tradi-
tions of the imago dei in its relation to the divine Glory, the kavod.” See also
‫ܘܪ ܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܘܗܝ ܰܘ�ܥܶܠ ܰܐܝܟ ܽܢ ܳ‬ ‫ܕܚ ܰܨ ̈‬

‫ܶܘܐܢ ܶܡܢ ܶܚ ܳܙܘܐ ܰ‬ ‫‪705‬‬
‫ܠܬܚܬ ܺܗܝ ܗ ܺܝ ܽܢ ܳ‬ ‫ܶ ܶ ܳ ܰܰ̈ ܰ ܰ‬ ‫ܽ‬
‫ܘܪ ܐ܀‬ ‫̱‬ ‫ܘܬܘܒ ܳ ܡܢ ܚܙܘܐ ܕܚܨܘܗܝ ܘ‬
‫ܝܕܝܢ‪:‬‬‫ܢܒ ܳܝܐ ܳܗ ܶ‬ ‫ܠܚ ܳܙܘܐ ܺ‬ ‫ܦܦܗ ܶ‬ ‫�ܨ ܐ ܗ ܳܘܬ ܢܥܰ ܶ‬ ‫ܽܡܘܢ ܐ ܳ‬
‫ܰ ܺܽ ܶ‬ ‫ܺ ܰ ܰ ̱ܶ ܶ ܶ ܰ ܰ‬
‫ܬܢܐ ܕܠܬ ܰܚܬ ܒܢܒܝܘܬܗ܀‬ ‫ܠ ܳܘܢ ܽ ܶ‬ ‫ܶܘܢ ܳܐܡ ܽܪ ܕ ܶ�ܥ ܰ‬
‫ܳ‬ ‫ܳ‬
‫ܥ�ܝܘܬܗ ܘܬܚܬܝܘܬܗ ܕܒܪ ܐ ܰܠܗܐ‪:‬‬ ‫ܰ‬
‫‪710‬‬
‫ܚܬ ܳ‬ ‫ܳ‬ ‫ܕܗܘ ܥ ܶ ܳ� ܳܝܐ ܳ‬ ‫ܨܒܐ ܰܕ ܰܢܚ ܶܘܐ ܰ‬ ‫ܳ‬
‫‪577‬‬ ‫ܰ ܰ ܳ ܶ‬‫ܐ܀‬ ‫�‬ ‫ܬ‬ ‫ܐ‬ ‫ܗܘ‬
‫ܶ ܳ ܳ ܳ ܰ ܳ ܰ ̈ܶ‬
‫ܘܡܨ�ܝܐ ̱ܗܘܐ ܕܒܝܢܬ ܓܒܐ ܡܡܨܥ ܩܐܡ‪:‬‬
‫ܚܬ�̈ܶܐ ܰܫ ܳܝܢܐ ܢܶ ܶ‬ ‫ܶ ܳ ̈ܶ ܰ ܰ ܳ‬ ‫ܶ‬
‫ܥܒ ܳܕ܀‬ ‫ܕܒܝܬ ܥ�ܝܐ ܘܠܬ‬
‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܳܗ ܰܟܢ ܰܫ ܳܝܢܐ ܳܟ ܶܪܟ ̱ܗ ܳܘܐ ܶܠܗ ܰܒ ܺ‬
‫ܕܚ ܰܕܪ ܶܠܗ܀‬ ‫ܚܙ ܐ ܳ‬ ‫ܥ�ܢܶܐ ܳ‬ ‫ܫܬܐ ܳܗܝ ܰܕ ܳ ̈‬ ‫ܶ ܳ‬
‫ܕܡܘܬ ܩ‬ ‫ܕܒ ܽ‬ ‫ܰ‬
‫‪715‬‬
‫ܳ ܳ ܰ ܳ ܶ ܳ ܶ ܶ ܰ ܰ ̈ܶܳ‬
‫ܐܬ ܶܐ ܽܕܫܝܢܐ ܰܐܬ ܳܐ ܕܢ ܺܥܒܕ ܳ ܥ ܶܡ ܬ ܳܚܬ�ܰܐ‪ܰ ܳ ܳ :‬‬
‫ܕܡܛܠ ܶ ܫܝܢܐ ܥܒ ܰܝܕ ܐ ܩܫܬܐ ܘܬ�ܝܐ ܒܐܐܪ܀‬
‫ܳ‬ ‫ܕܡ ܳ‬ ‫ܒܬܐ ܰ‬ ‫ܰ ܰ ܳ‬ ‫�ܢܘܚ ܐܬܝܰ ܰ‬ ‫ܽ‬
‫�ܝܐ ܰܫܝܢܐ‪:‬‬ ‫ܗܒ ݂ܬ ܐܟ ܡܘܗ‬
‫ܗܘܐ ܰܫ ܳܝܢܐ܀‬ ‫ܕܥܘܢ ܰܕ ܳ‬ ‫ܘܗܝ ܢܶ ܽ‬ ‫�ܕ ̈‬ ‫ܕܚ ܶܙܝܢ ܳ� ̇ܗ ܝܰ ܰ‬ ‫ܕܡܐ ܳ‬ ‫ܳ‬
‫ܳ̇ ܳ ܳ ܶ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܚܙܗ ̱ܗܘܐ �ܬܐ ܨܝܕ ܡ‬
‫ܫܬܐ ܳܗܝ ܰܕ ܳ ̈‬ ‫‪720‬‬
‫ܶ ܳ‬ ‫ܚܙܝܬ ܰܒ ܽ‬ ‫ܶܘ ܰ‬
‫ܥ�ܢܶܐ܀‬ ‫ܷ‬ ‫ܶ‬ ‫ܕܡܘܬ ܩ‬ ‫ܐܡܪ ܰܕ ܺ‬
‫ܰ ܰ ܳ‬ ‫ܚܕ ܰܪܝ ܽܟ ܳ‬
‫ܕܗܘ ܰܕ ܓܐܐ ̱ܗ ܳܘܐ ܥܰܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܘܪܣܝܐ ܰ‬ ‫ܳ‬
‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܥ�ܢܶܐ ܳ‬ ‫ܕܫ ܳܝܢܐ ܺܕܐܝܬ ܰܒ ܳ ̈‬ ‫ܳܐ ܳܬܐ ܰ‬
‫ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܐܬܚ ܺܘܝ ܥܰܠ ܡ‬ ‫ܕܗܘ ܶܕ ܰ‬ ‫ܗܘܐ ܳܝ ܰܕܥ ܰ‬ ‫ܕܢܶ ܶ‬
‫ܶ ܳ ̈ܶ ܰ ܰ ܳ ̈ܶ‬
‫ܰܫ ܳܝܢܐ ܳ ܳܥ ܳ ܶܒܕ ܶܒܝܬ ܥ�ܝܐ ܘܠܬܚܬ�ܐ܀‬
‫ܕܫ ܳܝܢܐ ܳܪ ܶܚܡ‪:‬‬ ‫ܬܚ ܳܙ�ܐ ܶܒܗ ܰ‬ ‫ܘܗ ܶܕ ܐ ܐܬܐ ܶܡ ܰ‬ ‫ܳ‬ ‫‪725‬‬
‫ܶ‬ ‫ܳ ܳܰ ܶ ܰ ܳ ܶ ܳ‬
‫ܕܩܫܬܐ ܽܕܟܠܗ ܰܫ ܳܝܢܐ ̱ܗ ܽܘ܀‬ ‫ܕܗܐ ܚܕܪ ܠܗ ܓܘܢܐ‬
‫ܳ ܳ ܶ ܰ ܽ ܳ̈ ܳ ܳ ܳ ܳ̈ ܳ‬ ‫ܽ‬
‫ܒܟܘܪܣܝܐ ܝܬܒ ܕܒܡ ܰܘܫܚܬܐ ܐ̱ܢܫܝܬ ܰܐ‪:‬‬
‫ܠܒܝܬ ܐ ܳ‬ ‫ܶ‬ ‫ܬ� ܰܝܕ ܗ ܳܘܐ ܶ‬
‫��ܢܶܐ܀‬ ‫ܚܬܐ ܶ‬ ‫ܘܟܢ ܢܶ ݁ܬܬ‬ ‫ܢܶ ܰ ̱‬
‫‪Goshen-Gottstein, “Body as Image of God.” And see note 50 for further‬‬

‫‪remarks on the shiʾur qomah tradition.‬‬
And He has girded Himself from all sides with splendor and honor,
730 like the colors of the bow, that He might proclaim the report of
His way,
and that He might console the sharers in His mystery 40 with the
prophecy
that He would be coming to accomplish peace on the earth when
He does come to it.
And that strife which the serpent started among the trees
He will remove, and the quarrel will cease that had been inflamed.
735 And the hidden Father and the great Adam, who were at enmity,
will be reconciled in the Son who stands as the mediator.
And a great peace will occur in the world when He comes down to
it,
And this is the sign: the bow’s colors with which – see! – He girds
Himself.
As for the prophet, who was grieved because of the desolation and
captivity of His place,
740 there was shown to him that there would be peace in all the world.
And the captivity of the Hebrews, too, would return to the land of
Judah,
while all those of the house of Adam would return to Eden in the
person of the Son of God.
It was the great peace with the colors of the bow that is in the
clouds
which the Spirit of prophecy depicted 41 in this revelation.
40 Sharers in His mystery, “sons of the mystery,” as an aspect of theo-

sis: “Ephrem understands it as a way of making explicit what it means to
become ‘children of God’, seeing that in the Semitic languages the term
bar, ‘son of’, may have the sense of ‘sharing in the attributes of’ or ‘be-
longing to the category of’.” See Brock, Luminous Eye, 148–54. See also the
comments on divinization in his Paradise Hymns, 71–74. And on diviniza-
tion in Jacob, see Bou Mansour, Théologie de Jacques I, 272–75.
41 Depict (ṣûr): Jacob like Ephrem speaks of types and symbols (râzê)
as being depicted or drawn in Scripture. In Ephrem: “God or Christ is the

artist who in the Scriptures has painted pictures of the whole economy of
salvation in the words and deeds of the prophets and the apostles,” see
S.H. Griffith, “The Image of the Image Maker.” See also Jacob’s “On the
‫ܺ‬
‫ܘܗ ܳܕܪ ܐ ܶܡܢܶ ܽܟܠ ܰܓ ̈ܒܝܢ‪:‬‬ ‫ܐܚܕܪ ̱ܗ ܳܘܐ ܶܠܗ ܺܙ ܳܝܘܐ ܶ‬ ‫ܰܘ ܰ‬
‫‪730‬‬
‫ܟܪܙ ܛ ܳܒܐ ܽܕ ܶ‬ ‫ܫܬܐ ܰܕܢ ܶ‬ ‫ܰ ܰ ܰ ܳ ܶ ܳ‬
‫‪578‬‬
‫ܐܘܪܚܗ܀‬ ‫ܐܰܝܟܰ ܶܗܘ ܓ ܳܘܢܐ ܰܕܩ ܰ ̈ ܳ ܶ ܰ ܺ ܽ ܳ‬
‫ܘܢ�ܒ ܳܒ ܶ ̱ܗܘܐ ܠܒܢܝ ܐ̱� ܙܗ ܒܢܒ ܶܝܘܬܐ‪:‬‬
‫ܐܪܥܐ ܳܡܐ ܳܕܐܬܐ ܺ ܳ� ̇ܗ܀‬ ‫ܥܒܕ ܰܒ ܳ‬ ‫ܕܫ ܳܝܢܐ ܐܬܐ ܕܢܶ ܶ‬
‫ܳ‬
‫ܰ‬
‫ܳ ܶ‬
‫ܝ�ܢ̈ܐ‪:‬‬ ‫ܘ�ܐ ܶܒ ܳܝܬ ܐ‬ ‫ܐܪܡܝ ܶܚ ܳ‬ ‫ܘܗܝ ܰܡ ܽܨܘܬܐ ܰܕ ܺ‬ ‫ܳ‬
‫ܝܪ ܐ ̱ܗ ܳܘܬ܀‬ ‫ܫܓ ܳ‬ ‫ܳ ܳ ܶ ܰ‬ ‫ܽܗܘ ܰܡ ܶ ܳ‬
‫ܪܚܩ � ̇ܗ ܰܘܒܛ� ܗܪܬܐ ܕ ܺ ݂‬
‫ܪܓܰ ܺܝܙܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܣܝܐ ܳܘ ܳܐܕܡ ܪ ܳܒܐ ܰܕ ܺ‬ ‫ܰܘ ܳܐܒܐ ܰܟ ܳ‬ ‫‪735‬‬
‫ܒܪ ܐ ܳܕܩܐܡ ܐܟ ܶܡ ܳ‬ ‫ܶ‬ ‫ܬܪܥܶܝܢ ܰܒ ܳ‬ ‫ܶܒܗ ܶܡ ܰ‬
‫ܨ� ܳܝܐ܀‬
‫�ܡܐ ܳܡܐ ܳܕܢ ܶܚܬ ܶܠܗ‪:‬‬ ‫ܒܥ ܳ‬ ‫ܘܫ ܳܝܢܐ ܰܪ ܳܒܐ ܳܗ ܶܘܐ ܳ‬ ‫ܰ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܕܩܫܬܐ ܳܗܐ ܰܚ ܰܕܪ ܶܠܗ܀‬ ‫ܘܢ ̇ܗ ܶ‬
‫ܽ‬
‫ܘܗ ܶܕ ܐ ̱ܗ ܺܝ ܐ ݂ܬܐ ܰܓ ܳ‬ ‫ܳ‬
‫ܒܝܐ ܰܕ ܶ‬
‫ܐܬܪܗ‪:‬‬ ‫ܘܫ ܳ‬ ‫ܘܪܒܐ ܶ‬ ‫ܡܥܩ ̱ܗ ܳܘܐ ܶܡܛܠ ܽܚ ܳ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܺ‬
‫�ܡܐ ܽܟܠܗ܀‬
‫ܶ‬ ‫ܒܥ ܳ‬ ‫ܐܬܚ ܺܘܝ ܶܠܗ ܳܕܗ ܶܘܐ ܰܫ ܳܝܢܐ ܳ‬ ‫ܶܘ ܰ‬ ‫‪740‬‬
‫ܰ‬ ‫ܳ‬
‫ܝܬܐ ܰܘܕܥܶܒ��ܶܐ � ܳ‬ ‫ܳ‬ ‫ܘܗ ܳ‬
‫ܪܥܐ ܺܕ ܰ ܽܝܗܘܕ‪:‬‬ ‫ܫܒ ݂‬‫ܦܟܐ ܺ‬
‫ܳ‬
‫ܳ‬
‫ܒܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܥܕܢ ܰ‬ ‫ܦܟܝܢ ܰܠ ܶ‬ ‫ܕܒܝܬ ܐ ܳܕܡ ܳܗ ܺ‬ ‫ܰܘ ܶ‬
‫ܥ�ܢܶܐ‪:‬‬ ‫ܫܬܐ ܺܕܐܝܬ ܰܒ ܳ ̈‬ ‫ܰ ܳ ܶ ܳ‬
‫ܒܓܘܢܐ ܕܩ‬ ‫ܐ‬ ‫ܰܫ ܳܝܢܐ ܰܪ ܳ‬
‫ܒ‬
‫ܳܰ ܽ ܳ ܰ ܺ ܽ ܳ‬
‫�� ܳܢܐ܀‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫ܘܬܐ ܰ‬ ‫ܨܪ ݂ܬ ܪܘܚܐ ܕܢܒܝ‬
‫‪Mysteries, Types and Figures of Christ,” with its extensive visual termi-‬‬
‫‪nology: depict, figure represented, made an image, draw, trace, skilled‬‬
‫‪painter, resemblance, carve an image, color, imprint, resemble, etc. See‬‬
‫‪J.A. Konat, “A Metrical Homily.” Konat does have issues with Jacob’s‬‬
‫‪authorship of the homily, at least in part.‬‬
745 And that the prophet might make known how there would be
peace,
He drew the whole Gospel of the Son of God in the cherubim.
And had the world not neglected the teaching,
so far as a man might want, he would find the mysteries of our
Lord.
The whole Gospel is therefore inscribed in the chariot. The four living creatures
represent it preached to the four corners of the world – Jacob notes the four
evangelists, but the living creatures represent all of the apostles while the
wheels reveal the relationship of the Old and New Testaments.
The whole Gospel was engraved in that chariot
750 which bore the Son of God with great impetus.
And it hurries in the four directions to seize the whole world,
and to the unique sign of the Cross its path is directed.
The four cherubs who carried <it> in procession
are Matthew, Mark, Luke the Apostle and John.
755 With the cherubs, likenesses on likenesses are marshaled,
as if to say, the nations upon nations which have had the good
news proclaimed.
The face of the lion <represents> the might of kings and of princ-
es,
which here below have submitted themselves to the yoke of the
Cross.
The face of the man represents all the race of humanity,
760 which has all entered the service of the Father through the Son.
The face of the bull <signifies> the world which is yoked, as if
under a yoke,
and which wholly serves the Son who is crucified on its account.
The face of the eagle represents the whole image of the proclama-
tion,
which flew as if with wings to the heights towards the heavenly
beings.
765 The hand of the man that was seen beneath the wings,
is the right hand which the Son of God gave to His Apostles,
and which carries the whole of His Gospel in all places,
and which upholds it and guides it that it may take hold of the ex-
tremities <of the earth>.
By the laying on of hands of apostleship the earth has grown rich
‫ܐܝܟܢ ܳܗ ܶܘܐ ܰܫ ܳܝܢܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܰܕ ܰ‬ ‫ܘܕܥ ̱ܗ ܳܘܐ ܺ‬ ‫ܰܘ ܰܕܢ ܰ‬ ‫‪745‬‬
‫ܟ� ܶ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳܨܪ ܰܒ ܽ‬ ‫ܰ‬ ‫ܣܒܪܬܗ ܰ‬ ‫ܶ‬ ‫ܽܟ ܳ� ̇ܗ ܰ‬
‫ܘܒܐ܀‬
‫ܘܠܦ ܳܢܐ‪:‬‬ ‫�ܡܐ ܳ� ܰܐ ܶܡܐܢ ܗ ܳܘܐ ܶܡܢ ܽܝ ܳ‬ ‫ܐܠܘ ܳܥ ܳ‬ ‫ܶܘ ܽ‬
‫̱‬
‫ܫܟܚ ̱ܗܘܐ ܐ̱ ܳ� ܰܙܝ ܳܡ ܰܪܢ܀‬ ‫ܕܒܥܶܐ ܐ̱ ܳܢܫ ܳܐܦ ܶܡ ܰ‬ ‫ܟܡܐ ܳ‬ ‫ܳ‬
‫ܒܬܐ ܶܡ ܰ‬ ‫ܰ ܽ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܳ‬
‫ܫܡܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܬܪ ܳ‬ ‫ܣܒܪܬܐ ܟ�ܗ ܒܗ ܰܝ ܡܪܟ ݂‬
‫ܒܚܐܦܐ ܪܒܐ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ ܺ‬ ‫ܰܕܛܥܺ ܳܝܢܐ ܶܠܗ ܰ‬ ‫‪750‬‬
‫�ܡܐ ܽܟܠܗ‪:‬‬
‫ܶ‬ ‫ܗܛܐ ܕܬܶ ܽܐܚܘܕ ܳܥ ܳ‬ ‫ܰ ܰ ܶ ܳ̈ ܳ ܳ‬
‫ܘ�ܪܒܥ ܦܢܝܢ ܪ‬
‫‪579‬‬ ‫ܽ‬
‫ܝܫܐ ܰܕܙܩܝܦܘܬܐ ܬܪ ܳܝܨ ܐ ܐ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܠܚܕ ܺܢ ܳ‬ ‫ܰܘ ܰ‬
‫ܘܪܚ ̇ܗ܀‬
‫ܡܙ ܳܝ ܽܚܘ‪:‬‬ ‫ܘܒܝܢ ܰܕܛܥܺ ܺܝܢܝܢ ̱ܗ ܰܘܘ ܰܠ ܰ‬ ‫ܟ� ܺ‬ ‫ܪܒܥܐ ܽ‬ ‫ܰܐ ܳ‬
‫ܘܚ ܳܢܢ܀‬ ‫ܝܚܐ ܳܐܦ ܽܝ ܰ‬ ‫ܘܩܐ ܫܠ ܺ ܳ‬ ‫ܪܩܘܣ ܽܠ ܳ‬ ‫ܬܝ ܰܡ ܽ‬ ‫ܰ ܰ‬
‫ܡ‬
‫‪755‬‬
‫̈‬ ‫ܰ ܽ ܶ ܶ ܳ̈ ܶ ܳ̈ ܰ ܺ ܳ ܰ‬
‫ܰ ܺܘܐܝܬ ܒܟ�ܘܒܐ ܕܡܘܢ ܕܡܘܢ ܕܣܕܝ�ܢ ̱ܗܘܝ‪:‬‬
‫ܡܡܝܢ ܶܕܐܣܬ ܰܒܪܘ ̱ܗ ܰܘܘ܀‬
‫ܰ‬ ‫ܡܡܝܢ ܥܰ ܺ̈‬ ‫ܐܡܪ ܥܰ ܺ̈‬ ‫ܠܡ ܰ‬ ‫ܐܝܟ ܰܕ ܺ‬
‫ܰ ̈ܶ ܰ ܳ ܽ ܳ ܰ ̈ܶ ܰ ܺ ܳ ܶ‬
‫ܘܫܠܝܛܢ̈ܐ‪:‬‬ ‫ܐܦܐ ܕܐܪ�ܐ ܥܘܫܢܐ ܕܡ�ܟܐ‬
‫ܰ‬ ‫ܰ‬ ‫ܺ ܳ ܰ ܺ ܽ ܳ ܶ ܰ‬ ‫ܰܕ ܶ‬
‫ܬܚܝܬ ܢܝܪ ܐ ܕܙܩܝܦܘܬܐ ܐܫܬܥܒܕܘ ̱ܗܘܘ܀‬
‫ܰ ̈ܶ ܳ ܳ ܽ ܶ ܶ ܳ ܰ ܰ ܳ‬
‫ܒܢܝܢ̈ ܳܫܐ‪:‬‬ ‫ܐܦܐ ܕܐ̱ܢܫ ܶܐ ܟܠܗ ܓܢܣ ܰܐ ܕ‬
‫ܶ‬
‫ܕܟܠܗ ܰ ܳܥܐܠ ܢܶܦܠܘܚ � ܳܒ ܰܐ ܒܐܝܕ ܐ ܕܒܪܗ܀‬
‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ ܶ‬ ‫‪760‬‬
‫ܝܪ ܐ‪:‬‬ ‫ܒܢ ܳ‬ ‫ܟܕܝܢ ܐܟ ܰܕ ܺ‬ ‫�ܡܐ ܰܕ ܺ‬ ‫ܘܪ ܐ ܳܥ ܳ‬ ‫ܰܐ ̈ܶܦܐ ܕܬ ܳ‬
‫ܱ ܽ ܳ ܶ‬ ‫ܘܦܠܰܚ ܽܟܠܶܗ ܰܠ ܳ‬ ‫ܳ‬
‫ܒܪ ܐ ܰܳܕ ܺܙܩܝܦ ܶܡ ܳܛܠܬܗ܀‬
‫ܫܪ ܐ ܽܟ ܳ� ̇ܗ ܽܨܘܪܬܐ ܳܕܟ ܽܪ ܽܘܙܘܬܐ‪:‬‬ ‫ܰܐ ̈ܶܦܐ ܕܢܶ ܳ‬
‫ܶ‬ ‫ܒܓ ܶܦܐ ܶܦ ܰ‬ ‫ܰܕܐܝܟ ܰܕ ̈ܶ‬
‫ܘܡܐ ܶܨܝܕ ܥ ܶ ܳ� ̈ܝܐ܀‬ ‫�ܪ ܳ‬ ‫ܪܚ ݂ܬ ܰ‬
‫‪765‬‬
‫ܬܚܝܬ ܶܓ ̈ܦܐ ܶܡ ܰ‬ ‫ܶ‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܰܕ ܶ‬
‫ܬܚ ܳܙ�ܐ ܰ ̱ܗ ܳܘܬ‪:‬‬
‫ܐ܀‬ ‫ܗ‬ ‫ܘܗܝ ܰܒܪ ܐ ܳܠ ܳ‬ ‫̱‬ ‫ܳܗܝ ܝܰ ܺܡ ܳܝܢܐ ܕܝܰ ̱ܗܒ ܰܠܫܠ ܺ ܰ ̈‬
‫ܝܚ‬
‫ܒܟܠ ܰܐ ܰ‬
‫ܬ� ܳܘܢ‪:‬‬ ‫ܣܒܪܬܗ ܽ‬ ‫ܠܟ ܳ� ̇ܗ ܰ‬ ‫ܺܗܝ ܛܥܺ ܳܝܢܐ ܳ� ̇ܗ ܽ‬
‫ܶ‬
‫ܕܣ ̈ܘ ܶܦܐ ܬ ܽ‬ ‫ܒܪ ܐ ܳ� ̇ܗ ܰ‬ ‫ܡܕ ܳ‬ ‫ܡܟܐ ܳ� ̇ܗ ܰܘ ܰ‬ ‫ܡܣ ݂ ܳ‬ ‫ܰܘ ܰ‬
‫ܠܒܘܟ܀‬ ‫ܰ ܳ ܺܳ ܰ ܺ ܽ ܳ‬
‫ܪܥܐ‪:‬‬ ‫ܬܪ ݂ܬ ܰܐ ܳ‬ ‫ܘܬܐ ܥ ܶ ܰ‬ ‫ܒܣܝܡ ܐܝܕ ܐ ܕܫܠܝܚ‬
770 in Baptism, and in the priestly office which looses knots.

Ezekiel saw the hand of a man which is beneath the wings:
this is the Hand which washes the world clean of its iniquity.
The hand of the man was supported by that chariot
from every side, and it depicts the mysteries of the apostleship,
775 which, through the imposition of hands, has enriched and seized all
the world,
and supports the preaching office in all regions.
The back, which is described as filled with revolving eyes,
is the great light of the Gospel which is not contained.
And as for the feet, which are described as extended, this is the
mystery:
780 that the path of the Son of God proceeds in a straightforward way.
And the wheel, which is described as having been seen within the
wheel,
this is the new Gospel within the Law which is full of mysteries.
He wished to reveal each testament separately,
with the wheels and the wheels, which were seen the one within the
other.
785 The living Spirit who was in the wheels, this is our Lord,
who is set within the two like the soul within the body’s members.
And that the living creatures did not swerve when they moved,
signifies that in the way of apostleship there is no swerving.
And the course of the cherub going according to the direction of
its face,
790 this [signifies] that each one of the disciples converted his own
region.
Simon was in Rome, and his companions went forth to <other>
cities,
for toward all the directions of the world they set their faces to
preach the Gospel.
Each one of them left for his place and he did not turn from his
path,
and, following Simon, all traveled in apostleship.
‫‪770‬‬
‫ܪ�ܐ ܶܩ ܶ‬ ‫ܕܫ ܳ‬ ‫ܘܬܐ ܳ‬ ‫ܰ ܽ ܺ ܳ ܰ ܳ ܽ ܳ‬
‫ܛ� ܐ܀‬ ‫ܗܢ ̈ܶ‬ ‫ܒܡܥܡܘܕܝܬܐ ܘܒܟ‬
‫ܬܚܝܬ ܓܦܐ ܚܙ ܐ ܚܙܩܝܐܝܠ‪:‬‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܰܕ ܶ‬
‫ܘܠܗ܀‬ ‫�ܡܐ ܥܰ ܶ‬ ‫�ܥ ܳ‬ ‫ܝܓܐ ܶܠܗ ܳ‬ ‫ܡܫ ܳ‬ ‫ܳܗ ܳܕ ܐ ̱ܗܝ ܐ ܺ ܳܝܕ ܐ ܰܕ ܺ‬
‫‪580‬‬ ‫ܺ ܳ ܳ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫݂‬
‫ܪܟܒܬܐ‪:‬‬ ‫�ܗ ܰ�ܗ ܺܝ ܽܡ ܳ‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܣܡ ݂ܝܟܐ ̱ܗܘܬ‬
‫ܶ‬
‫ܘܨ ܳܝܪ ܐ ܐ̱ ܳ� ܙܶ ̇ܝܗ ܕܫܠܝܚܘܬܐ܀‬ ‫ܝܗ ܳ‬ ‫ܶܡܢ ܽܟܠ ܰܓ ̈ܒ ̇‬
‫�ܡܐ ܽܟܠ ܰܗ‪:‬‬
‫ܶ‬ ‫ܐܚܕܬ ܳܥ ܳ‬ ‫ܬܪܬ ܶܘ ܰ‬ ‫ܣܝܡ ܰܐ ܳܝܕ ܐ ܥ ܶ ܰ‬ ‫ܕܒ ܳ‬ ‫ܰ‬ ‫‪775‬‬
‫ܰ‬ ‫ܠܟ ܽܪ ܽܘܙܘܬܐ ܽ‬ ‫ܳ‬ ‫ܝܟܐ ܳ� ̇ܗ ܳ‬ ‫ܠܒ ܳ‬ ‫ܘܗܝ ܺ‬ ‫ܺ‬
‫ܒܟܠ ܐܬ� ܳܘܢ܀‬ ‫ܶ‬
‫ܬܟ ܳ‬ ‫ܟܬܝܒ ܰܕܡ� ܥܰܝܢ̈ܐ ܰܟܕ ܶܡ ܰ‬ ‫ܶ‬ ‫ܰܳ ܰ ܺ‬
‫�ܟܢ‪:‬‬ ‫ܚܨ ܐ ܕ‬
‫ܰ‬ ‫ܰܳ ܳܽ ܽ ܳ ܳ ܶ ܰ‬ ‫ܽܢ ܰ‬
‫ܘܗܪ ܐܶ ̱ܗܘ ܪܒܐ ܕܟܪܘܙܘܬܐ ܕ� ܡܣܬܝܟ܀‬
‫ܰ ܺ ܰ ܺ ܳ ܰ‬ ‫ܶ‬
‫ܦܫ ̈ܝ�ܢ ̱ܗ ̈ܘ ܰܝ ܐ̱ ܳܪ ܳܙ ܐ ܳܗ ܰܢܘ‪:‬‬ ‫ܘ�ܓ� ܺܕܟܬܝܒ ܕ‬
‫‪780‬‬
‫ܝܛܐܝܬ ܳܪ ܳܕ�ܐ ܐ ܽ ܶ‬ ‫ܰ ܺ ܳ‬
‫ܕܒܪ ܐ ܳܠ ܳܳܗܐ܀‬ ‫ܘܪܚܗ ܰ‬ ‫ܕܦܫ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ ܳ ܰ ܺ‬
‫ܝܓ� ܕ ܳܟܬܝܒ ܕܒܓܘ ܓܝܓ� ܡܬܚܙ�ܐ ̱ܗܘܬ‪:‬‬ ‫ܘܓ ܳ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܽܳ ܳ‬ ‫ܰ‬ ‫ܰ‬
‫ܣܒܪܬܐ ܚܕܬܐ ܒܓܘ ܐܘܪܝܬܐ ܕܡ�ܝܐ ܐ̱ܪ ܙ ܐ܀‬
‫ܺ‬
‫ܰܠܕܝܰܬ ܺܩܐ ܰܘܕܝܰܬ ܺܩܐ ܳ‬ ‫ܺ‬
‫ܨܒܐ ܰܕ ܰܢܚ ܶܘܐ‪:‬‬
‫ܰ‬
‫ܬܚ ̈ܙ ܝܳܢ ̱ܗ ̈ܘܝ܀‬ ‫ܚܕ ܐ ܶܡ ܰ‬ ‫ܚܕ ܐ ܰܒ ܳ‬ ‫ܝܓ ܶ� ܰܕ ܳ‬ ‫ܘܓ ̈‬ ‫ܝܓ ܶ� ܺ‬ ‫ܒܓ ̈‬ ‫ܺ‬
‫‪785‬‬
‫ܶ‬ ‫ܳ‬ ‫ܽܪ ܳ‬
‫ܘܝܘ ܳܡ ܰܪܢ‪:‬‬ ‫ܝܓ� ܽܗ ܽ‬ ‫ܒܓ ̈‬ ‫ܘܚܐ ܰܚܝܬܐ ܺܕܐܝܬ ̱ܗ ܳܘܐ ܺ‬
‫ܰ ܰ ܰ‬
‫ܒܓܘ ܰܗ ̈ܕ ܶܡܐ܀‬
‫ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܝܗܝܢ ܺܣܝܡ ܰܐܝܟ ܰܢ ܳ‬ ‫�ܬ ܶ‬ ‫ܕܒܬ‬
‫̈‬ ‫ܰ ܰ ̈ ܳ ܳ ܳ ܶ ܰ ܳ̈ ܳ ܳ ܳ ̈ ܰ‬
‫ܘܕܚ�ܘܬܐ ܽ� ܡܬܗܦܟܢ ܳܡܐ ܕܐܙ ̱ܠܢ ̱ܗ ܳܘܝ‪:‬‬
‫ܺ‬ ‫ܳ ܳ‬ ‫ܘܪܚܐ ܰܕܫܠ ܺ ܽ‬ ‫ܥܰܠ ܰܕܒܐ ܳ‬
‫ܳ ܰ ܶ‬ ‫ܝܬ܀‬ ‫ܐ‬ ‫�‬ ‫ܐ‬ ‫ܟܬ‬ ‫ܗܦ‬ ‫ܰ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܝܚ‬
‫ܗܝ ܺܣܝܡܰ ̱ܗܘܐ ܪܗܛܗ‪:‬‬ ‫ܠ ܐ ܰܦ ̈ܘ‬ ‫ܘܒܐ ܽܠ ܰ‬
‫ܘܩܒ‬ ‫ܟܪ ܳ‬ ‫ܘܗܝ ܰܕ ܽ‬ ‫ܳ‬
‫‪790‬‬
‫ܝܕ ܐ ܐ ܶ‬ ‫ܰ‬ ‫ܺ ̈ܶ‬ ‫ܰ‬
‫ܠܡܕ܀‬ ‫ܬܪܗ ܬ ܶ‬ ‫ܕܚܕ ܰܚܕ ܶܡܢ ܬܠܡ‬ ‫ܳܗܝ ̱ܗ ܺܝ ܰ‬
‫ܰ ܺ ܳ‬ ‫ܢܦܩܘ ܰܚ ܰ‬ ‫ܡܥܘܢ ܰܘ ܰ‬ ‫ܗܘܡܐ ܶܫ ܽ‬ ‫ܒܪ ܺ‬ ‫ܽ‬
‫ܡܕ ̈� ܳܢܬܐ‪:‬‬ ‫ܒ�ܘܗܝ ܠ‬
‫ܡܣ ܳܒ ܽܪܘ܀‬ ‫ܠܟܠ ܶܦ ܳܢ̈ܝܢ ܳܣܡܘ ܰܐ ܰܦ ̈ܝܗܘܢ ܰܠ ܰ‬ ‫ܰܕ ܽ‬
‫ܗܦܟ ܐ ܽ ܶ‬ ‫ܢܦܩ ܗ ܳܘܐ ܘ� ܰ‬ ‫ܳ‬ ‫ܬܪܗ ܰ‬ ‫ܰ‬
‫ܢܗܘܢ � ܶ‬ ‫ܰܚܕ ܰܚܕ ܶܡ ܽ‬
‫ܘܪܚܗ‪:‬‬ ‫ܳ ܰ ܶ ܽ ܳܶ ܽ ܽ ܰ ܽ ܽ ܳ‬ ‫̱‬
‫ܝܚܘܬܐ܀‬ ‫ܘܒܬܪ ܫܡܥܘܢ ܪ ܕܝܢ ܟ�ܗܘܢ ܒܫܠ‬
795 That image of the mysteries appeared and shone forth, that of the
cherubs,
and that of the living creatures who did not swerve when they
moved.
In their head Simon was depicted, the head of the disciples,
and in the other living creatures, his other companions in the <dif-
ferent> countries.
Each man with his face set toward his place in order to preach the
Gospel,
800 and with Simon’s confession they hasten and do not swerve:
Thomas in India and Addai in Mesopotamia,
Matthew in Judah and Paul among the nations of the earth.
And they all travel to convert, each his <particular> country.
Along with Simon, they all go as he had confessed.
805 Like a harnessed chariot, the proclamation will go swiftly in all the
world,
and, as with the cherubs, swift is the wing of apostleship.
And, like the lamp which walked among the living creatures,
the light of faith dawns in the different countries.
As the spirit went, so did the living creatures also go,
810 while the Apostles of the Son were moved by the Holy Spirit.
This is the Spirit who guided them in the countries,
and to where He wished, He drew them to preach the Gospel.
It is written about the wheels that they went with the living crea-
tures:
behold the testaments which support the proclamation.
815 Together with the disciples, the books of the Son went forth to
creation,
and in them the whole Gospel hastens in all the earth.
The type of the wheel indicates the course to the one who under-
stands.
For the Spirit does not require a wheel on the course of its way.
The living Spirit which was there <in the prophecy> did not need
‫‪581‬‬ ‫‪795‬‬
‫ܟ� ܶ‬ ‫ܘܪܬܐ ܕܐ ܳ� ܙܶ ܐ ܳܗܝ ܰܕ ܽ‬ ‫ܶ ܰ ܶ ܰ ܽ ܳ‬
‫ܘܒܐ‪:‬‬ ‫̱‬ ‫ܕܢܚܬ ܢܗܪܬ ܨ‬
‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܰ ܰ ̈ ܳ ܳ ܳ ܶ ܰ ܳ̈ ܳ ܳ ܳ‬
‫ܘܕܚ�ܘܬܐ ܕ� ܡܬܗܦܟܢ ܡܐ ܕܐܙ ̱ܠܢ ̱ܗ ܰܘܝ܀‬
‫ܠܡ ̈�ܕ ܐ‪ܶ:‬‬ ‫ܡܥܘܢ ܺܪܫ ܬ ܺ‬ ‫ܝܬܐ ܺܨܝܪ ܗ ܳܘܐ ܶܫ ܽ‬ ‫ܳ ܺ ܺ ܳ‬
‫ܰ ܰܳ ܳ‬ ‫̱‬ ‫ܒܗܝ ܪܫ‬
‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬
‫ܢܝܬܐ ܐ̱ܚ� ܢܐ ܚܒ� ܰܘܗܝ ܒܐܬ�ܘܬܐ܀‬ ‫ܘܒܐܚ�‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܽ ܳ ܰ ܶ ܺ ܳ‬
‫ܟ�ܢܫ �ܬܪܗ ܣܝܡܢ ܐܦܘܗܝ ܳܠܡܣܒܪܘ‪:‬‬
‫‪800‬‬
‫ܺ‬ ‫ܡܥܘܢ ܳܪܗܛܺܝܢ ܘ� ܶܡ ܰ‬ ‫ܕܫ ܽ‬ ‫ܝܬܗ ܶ‬ ‫ܰ ܰ ܺ ܶ‬
‫ܬܗܦܟܝܢ܀‬ ‫ܒܬܘܕ ܽ ܰ ܰ ܰ ܰ ܳ ܰ ܰ ܳ ܳ‬ ‫ܘ‬
‫ܒܗܢܕܘ ܬܐܘܡܐ ܘܐܕܝ ܒܝܢܬ ܢܗ�ܘܬܐ‪:‬‬ ‫ܽ‬ ‫ܶ‬
‫ܽ‬ ‫ܰ‬ ‫ܡܡܐ ܰܕ ܳ‬ ‫ܺ ܽ ܰ ܰ ܰ ܳ ܰ ̈ܶ‬
‫ܘܠܘܣ܀‬
‫ܶ‬ ‫ܒ ܰܝܗ ܽܘܕ ܡܬ ܰܝ ܰܘܒܝܢ ܶܬ ܽ ܥ ܳ ܶ ܰ ܶ ܰ‬
‫ܦ‬ ‫ܐ‬‫ܐܪܥ‬
‫ܘܟܕ ܟܠ ܚܕ ܚܕ ܡܢܗܘܢ ܪ ܕ ܐ ܰܢܬܠܡܕ ܐܬܪܗ‪:‬‬
‫ܐܘܕ ܶܝ ܽܗܘ܀‬ ‫�ܗܘܢ ܐܝܟ ܰܕ ܺ‬ ‫ܡܥܘܢ ܳܪ ܶܕܝܢ ܽܟ ܽ‬ ‫ܕܫ ܽ‬ ‫ܥܰ ܶܡܗ ܶ‬
‫‪805‬‬
‫�ܡܐ ܬ ܰ‬ ‫ܒܥ ܳ‬ ‫ܣܒܪܬܐ ܳ‬ ‫ܳ‬ ‫ܟܕ ܳܝܢܐ ܰ‬ ‫ܪܟܒܬܐ ܺ‬ ‫ܳ‬ ‫ܰܐܝܟ ܰܡ ܰ‬
‫ܪܗܛ‪:‬‬ ‫ܶ ܳ ܰ ܺ ܽ ܳ‬ ‫ܺ‬ ‫ܰܘܐܝܟ ܰܕ ܽ‬
‫ܝܚܘܬ ܳܐ܀‬ ‫ܘܒܐ ܰܩܠܝܠ ܓܦ ̇ܗ ܕܫܠ‬ ‫ܟ� ܶ‬
‫ܝܘܬܐ‪:‬‬ ‫ܡܗ ܶܠܟ ܗ ܳܘܐ ܶܒܝܬ ܰܚ ܳ ̈‬ ‫ܰ‬ ‫ܕ‬ ‫ܰ‬ ‫ܐ‬ ‫ܳ‬
‫ܐܕ‬ ‫ܡܦ‬‫ܰܘܐܝܟ ܻ ܰܠ ܺ‬
‫ܰܺ ܽ ܳ ܰ ܳ ܽ ܳ ܰ ̱ ܰܳ ܳ‬
‫ܐܬ�ܘܬ ܰܐ܀ ̈ ܳ ܳ‬ ‫ܘܬ ܳܐ ̈ ܒ ܳ‬ ‫ܝܚ ܳܢܘܗܪ ܐ ܳ ܕܗ ܽܝܡܳܢ ܳ‬ ‫ܳ‬
‫ܰܕ ܢ‬
‫ܐܝܟ ܕܐܙ ̱� ̱ܗܘܬ ܪܘܚܐ ܐ ܙ ̱ܠܢ ܐܦ ܚ�ܘܬܐ‪:‬‬
‫ܰ‬
‫ܬܬܙܝܥܝܢ ̱ܗܘܘ܀‬ ‫ܺ‬ ‫̈‬ ‫ܺ‬ ‫ܡ‬‫ܘܕܫܐ ܶ‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܒܪ ܳ‬ ‫ܒܪ ܐ ܽ‬ ‫ܝܚ ̈ܘܗܝ ܰܕ ܳ‬
‫̱‬ ‫ܫܠ ܺ ܰ‬ ‫‪810‬‬
‫ܽ ܽ ܽ ܳ ܰܰ ܳ ܽ ܰ ܰ ܳ‬
‫ܐܬ� ܳܘܬܐ‪:‬‬ ‫ܗܰܘܝܘ ܪܘܚܐ ܡܕܒܪ ̱ܗܘܐ �ܗܘܢ ܒ‬
‫ܘ܀‬ ‫ܪ‬ ‫ܽ‬ ‫ܒ‬ ‫ܳ‬ ‫ܡܣ‬ ‫ܰ‬ ‫ܠ‬ ‫�ܗܘܢ ܰ‬ ‫ܝܟܐ ܳܕܨ ܶܒܐ ܳܢ ܶܓܕ ̱ܗ ܳܘܐ ܽ‬ ‫ܘ� ܳ‬
‫ܰ ܰ ܳ̈ ܳ‬ ‫ܰ ܽ‬ ‫ܺ ̈ ܶ ܳ‬ ‫ܺ‬
‫ܝܘܬܐ‪:‬‬ ‫ܝܓ� ܳܕܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ ܳܬܘܒ ܥܡ ܚ‬ ‫ܟܬܝܒ ̈ ܥܰܠ ܓ‬
‫ܠܟ ܽܪ ܽܘܙܘܬܐ܀‬ ‫ܳܗܐ ܺܕ ܝܰܬ ܰܩܣ ܰܕܡܥܰ ܳܕ�ܢ ܳ� ̇ܗ ܳ‬
‫‪815‬‬
‫ܰ ܺ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ ܻܰ ܺ ̈ܶ ܳ‬
‫‪582‬‬
‫ܥܡ ܬܠܡ� ܳܕ ܐ ܟܬܒܘ ̱ܗܝ ܕ ܳܒܪ ܐ ܢܦܩܘ ܰܠܒܪܝܬܐ‪:‬‬
‫ܪܥܐ܀‬ ‫ܒܟ ܳ� ̇ܗ ܐ ܳ‬ ‫ܣܒܪܬܐ ܽ‬ ‫ܒܗܘܢ ܳܪܗܛܐ ܽܟ ܳ� ̇ܗ ܰ‬ ‫ܰܘ ܽ‬
‫ܰܰ‬ ‫ܘܕܥ ܰܠ ܶ‬ ‫ܕܓܝܓ� ܰܪܗܛܐ ܰܡ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܦܣܐ ܺ‬ ‫ܛܽ ܳ‬
‫ܕܡܣܬܟܠ‪:‬‬ ‫ܳ‬ ‫ܳ‬
‫ܒܪܗܛܐ ܽܕ ܳ‬
‫ܐܘܪܚ ̇ܗ܀‬ ‫ܘܚܐ ܶ‬ ‫ܥܝܐ ܽܪ ܳ‬ ‫ܰܠܘ ܶܓܝܪ ܺܓܝܓ� ܳܒ ܳ‬
‫ܰ‬ ‫ܳ‬ ‫ܝܩܐ ̱ܗ ܳܘܬ ܽܪ ܳ‬ ‫ܣܢ ܳ‬‫ܳ� ܺ‬
‫ܘܚܐ ܰܚܝܬܐ ܺܕܐܝܬ ̱ܗ ܳܘܐ ܬ ܳܡܢ‪:‬‬
820 to become a wheel and so to hasten, because it was Spirit.

Rather, it was in order to make known the course of the way of
apostleship
that the Spirit was seen in the type of a wheel.
The revelation of truth shone forth for prophecy
indicating in what likeness 42 the Son of God would descend to the earth.
825 It was such things as these that were said in the revelation
to Ezekiel, who saw the Presence 43 in a great mystery.
The form on the chariot is the form of the incarnate Word, the humility of the
Son of God.
Look, Ezekiel, and see the wonder in the portent,
and gather into your soul these mysteries which you see.
in this likeness, which is upon the throne above the chariot,
830 gaze on your Lord who is coming to the earth when He comes
down to it.
See that He is seated still on the throne as a man,
and do not doubt once the Daughter of Man has carried Him on
earth.
Gaze on Him now, and take His likenesses from the chariot,
so that when you see Him mounted on the ass’ foal, He will not
seem insignificant to you.
835 See that the cherubs tremble at giving the blessing before Him
and have no doubts when He is insulted by the Jews.
Look closely at Him now, who is splendid in His great glory, 44 Phil 2:6–7
and acknowledge that this is He when He has lowered Himself to
poverty.
Take from His likenesses and draw Him as an image in your mind,
42 Likeness (dmûtâ).
43 Presence (škintâ).
44 Lines 838–853: ‘the second half of the homily is devoted to the
elaboration of the Incarnation as explanation of Prophecy. If it were not a

revelation of the Incarnation, the prophet’s vision would have been simp-
ly ignored, and even been inexplicable.’ See Golitzin, “Image and Glory,”
341–43. See also Kollamparampil, “Divine Pedagogy on the Road of Sal-
vation.”
‫‪820‬‬
‫ܘܚܐ ܳ‬ ‫ܗܛܐ ܰܟܕ ܽܪ ܳ‬ ‫ܶ ܶ ܺ ܳ ܳ ܶ ܶ ܳ‬
‫ܗܘܬ܀‬ ‫ܝܓ� ܽܘܗܝܕ ܳܝܢ ܪ ܰ ܺ ܽ ܳ‬ ‫ܶܕܬܗܘ ܰܐ ܰܓ ܰ ܳ‬
‫ܐ ܴ� ܕܬܘܕܥ ܪܗܛܐ ܽܕܐܘܪܚ ̇ܗ ܕܫܠܝܚ ܳܘܬܐ‪:‬‬
‫ܳ‬ ‫ܳ‬
‫ܕܓܝܓ� ܳ ܡܬܚܙ�ܐ ̱ܗܘܬ܀‬‫ܰ‬ ‫ܶ‬ ‫ܘܦܣܐ ܺ‬ ‫ܘܚܐ ܒܛ ܳ‬ ‫ܺܗܝ ܳܗܝ ܽܪ ܳ‬
‫ܰ ܺܽ ܳ‬
‫ܕܫ ܺܪ ܳܝ�ܬܐ‪:‬‬ ‫�� ܳܢܐ ܰ‬ ‫ܘܬܐ ܰܕܢܚ ܶܓ ܳ‬
‫ܰ ܠ ܳܢܒܝ ܽ ܳ ܳ ܶ ܰ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܕܒܐܝܕ ܐ ܕܡܘܬܐ ܢܚܬ �ܪܥܐ ܒܪ ܐ ܕܐܠܗܐ܀‬ ‫ܳ‬ ‫ܳ‬
‫‪825‬‬
‫ܳ ܳ ܶ ܶ ܰ ܳ ܰ‬
‫ܐܡ�ܢ ̱ܗ ̈ܘܝ ܶܡܢ ܓ��ܢܐ‪:‬‬
‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܘܐܝܟ ܡܐ ܕܗܠܝܢ ܡܬ‬
‫ܳܳ ܰ ܳ‬ ‫ܳ‬ ‫ܚܙ ܐ ܺ‬ ‫ܶܨܝܕ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܕ ܳ‬
‫ܝܢܬܐ ܰܒ ̱ܐ ܪ ܙ ܐ ܶ ܪ ܽܒܐ܀ ܳ‬ ‫ܚܙܝ ܬ ܳ‬
‫ܫܟ‬
‫ܶ‬ ‫ܽܚܘܪ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܘ ܺ‬
‫ܗܪ ܐ ܒܓܘ ܬܕܡ ܰܘܪܬܐ‪:‬‬
‫ܦܫܟ ܳܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܳܕܗܐ ܳܚ ܶܙ ܐ ܐܢ̱ܬ܀‬ ‫ܚܡܘܠ ܰܢ ܳ‬ ‫ܘܬܶ ܽ‬
‫ܰ ܰ ܳ‬ ‫ܘܬܐ ܺܕܐܝܬ ܥܰܠ ܽܟ ܳ‬ ‫ܳܶ ܽ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܘܪܣܝܐ ܶܕܥܰܠ ܡ‬ ‫ܽܒܗܕ ܐ ܶܕܡ ܳ ܳ ܳ ܶ ܰ‬
‫ܳ‬ ‫ܳ‬
‫ܚܘܪ ܠܗ ܠܡܪܟ ܕܐܬܐ �ܪܥ ܶܐ ܰܡܐ ܕܐܬܐ � ̇ܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫‪830‬‬
‫ܳ ܶ‬ ‫ܚܙܝ ܰܕ ܽ‬
‫ܘܪܣܝܐ ܝܳܬܒ ܰܘܫ� ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ‪:‬‬ ‫ܒܟ‬ ‫ܶ‬
‫ܺ‬
‫ܐܪܥܐ܀‬ ‫ܕܒܪܬ ܐ ܳܢ ܳܫܐ ܛܥܰܢܬܗ ܰܒ ܳ‬‫ܶ‬
‫̱‬ ‫ܳܘ� ܬ ݂ܬ ܰܦܠܓ ܳܡܐ ܰ‬‫ܰ‬
‫ܽ ܶ ܳ ܳ ܰ ܶ ܳ̈ ܶ ܶ ܰ ܰ ܳ‬ ‫̱‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܚܘܪ ܒܗ ܗܫܐ ܘܣܒ ܕܡܘ ܳܬܗ ܳ ܡܢ ܡ‬
‫ܳ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܚܙܝܬܝܗܝ ܺ ܰܕ ܺܪܟܝܒ ܥܺܝ� � ܢܶܙܥܰܪ ܠܟ܀‬ ‫ܕܡܐ ܕ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬
‫ܚܙܝ ܶ ܰܕܟ�ܘܒܐ ܪܐܬܝܢ ܡܢܗ ܠܡܒܪܟܘ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫‪835‬‬
‫‪583‬‬ ‫ܶ‬
‫ܐܬܩ ܰܦܚ ܶܡܢ ܽܝ ̱ܗ ܳܘܕ�̈ܐ܀‬ ‫ܳܘ� ܬ ݂ܬ ܰܦܠܰܓ ܳܡܐ ܶܕ ܰ‬
‫ܐ‪:‬‬ ‫ܒ‬ ‫ܘܒܚܗ ܰܪ ܳ‬ ‫ܒܫ ܶ‬ ‫ܬܒ ܳܩܐ ܶܒܗ ܳܗ ܳܫܐ ܰܕ ܓܐܶܐ ܽ‬ ‫ܶܐ ܰ‬
‫ܶ ܺ ܳ‬ ‫ܰ ܺ‬
‫ܣܟ ܽܢܘܬ ܰܐ܀‬ ‫ܘܝ ܶܘ ܳܡܐ ܶܕ ݁ܐܬܬܚܬܝ ܠܡ‬ ‫ܐܘܕ ܐ ܽܕܗ ܽ‬ ‫ܰܘ ܳ‬
‫ܺ ܳ‬ ‫ܠܡܐ ܰ‬ ‫ܘܨܘܪ ܶܠܗ ܰܨ ܳ‬ ‫ܡܘܬܗ ܽ‬ ‫ܳ‬
‫ܰܣܒ ܶܕ ̈‬
‫ܒܓܘ ܬܪܥܝܬܟ‪:‬‬
840 in order that you preserve it so you may show the earth that He is
its Lord.
He will come down to deliver the land from the captors,
and make peace in all the world which had become corrupted.
With this type 45 that you have been shown upon the chariot,
the land sees His humility as He delivers it.
845 By these faces, which He has now asked that you be shown,
in them you will see Him when He has taken a body in truth.
To this condition your Lord will come down once He has emptied
Himself,
that the world might see Him in the form of a servant, and this is
indeed the Lord.
This is He who shall come in the flesh, in a revealed way,
850 that in Him the human race may be set free from servitude.
The revelation depicted the whole path 46 of the Son of God,
and it taught Ezekiel the mystery through that chariot.
For the prophecy foresees those things which will come after a
time,
and repeats them, and they take place,
855 that the prophet might be believed, and recognized in the house of
God,
that Ezekiel was a sharer in His Mystery, once His revelation had
gone forth to accomplishment.
The incarnation is the confirmation of the prophecy, the retroactive source of

Ezekiel’s authority (vs. merkabah speculation?), without which the
chariot vision is merely obscure. The New Testament supports the Old, as
the prophets and apostles do each other.
Until the Son of God came to the world and the latter saw Him,
not even the prophets’ revelations were held to be true.
Our Lord manifested Himself in the world when He came to it,
45 Form (ṭûpsâ): see Bou Mansour, “Étude,” 224–51.

46 Path (ûrḥâ): see note 38.
‫‪840‬‬
‫ܓ� ܰ� ܳ‬ ‫ܶ ܶ‬ ‫ܶ ܶ ܺ‬
‫ܘܝܘ ܳܡ ܳܪ ̇ܗ܀‬ ‫ܪܥܐ ܽܕܗ ܽ‬ ‫ܗܘܐ ܢܛܝܪ ܳܠܟ ܰ ܕܬ‬ ‫ܕܢ‬
‫ܳ ܶ ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܳ‬
‫ܳܗܢܐ ܢܚܬ ܦܪܩ �ܪܥܐ ܡܢ ܫܒܝܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܡܚ ܰܒܠ ̱ܗ ܳܘܐ܀‬ ‫�ܡܐ ܽܟܠܶܗ ܰܕ ܰ‬ ‫ܒܥ ܳ‬ ‫ܘܥ ܶܒܕ ܰܫ ܳܝܢܐ ܳ‬ ‫ܳ‬
‫ܰ ܰ ܳ‬ ‫ܒܗ ܳܢܐ ܛܽ ܳ‬
‫ܐܬܚ ܶ ܺܘܝ ܳܠܟ ܥܰܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܘܦܣܐ ܶܕ ܰ‬
‫ܰ‬
‫ܳ‬
‫ܕܦ ܶܪܩ ܳ� ̇ܗ܀‬ ‫ܝܟܘܬܗ ܳܡܐ ܳ‬ ‫ܪܥܐ ܰܡ ܺܟ ܽ‬ ‫ܳܚ ܳܙ�ܐ ܐ ܳ‬
‫‪845‬‬
‫ܒܗ ܶܠܝܢ ܰܐ ̈ܦܐ ܰܕ ܶܫܐܠ ܳܗ ܳܫܐ ܕܢܶ ܰ‬ ‫ܶ‬
‫ܬܚ ܶܘܐ ܳܠܟ‪:‬‬ ‫ܳ‬
‫ܺ‬
‫ܐܬܓ ܰܫܡ ܰܫ ܺܪ ܳܝܪܐܝܬ܀‬ ‫ܒܗܝܢ ܳܚ ܶܙ ݁ܝܬ ܶܠܗ ܳܡܐ ܶܕ ܰ‬ ‫ܶ‬
‫ܰ‬ ‫ܳܶ ܽ ܳ‬
‫ܡܫܘܚܬܐ ܳܢ ܶܚܬ ܳܡ ܳܪܟ ܳܡܐ ܶܕܐܣܬ ܰܪܩ‪:‬‬ ‫�ܗܕ ܐ‬
‫ܳ‬ ‫ܳ‬
‫ܘܗܘܝܘ ܡܪ ܐ܀‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܢܶ ܺ‬
‫�ܡ ܶܐ ܰܒܕܡ ܰܘܬ ܶܥܒܕ ܐ ܳ ܳ ܺ‬ ‫ܚܙܝܘܗܝ ܥ‬
‫ܺ‬
‫ܝܬ‪:‬‬ ‫��ܢܐ ܽ ܳ‬ ‫ܳܗ ܰܢܘ ܰܕܥܬܝܕ ܺܕܢܐܬܐ ܒܒܣܪ ܓ‬
‫ܢܣܐ ܰܕܐ̱ ܳܢ ܳܫܐ ܶܡܢ ܥܰܒܕܘܬܐ܀‬ ‫ܬܚ ܰܪܪ ܶܒܗ ܶܓ ܳ‬ ‫ܘܢܶ ܰ‬ ‫‪850‬‬
‫�� ܳܢܐ‪:‬‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳܨܪ ܶܓ ܳ‬ ‫ܘܪܚܗ ܰ‬ ‫ܽܟ ܳ� ̇ܗ ܐ ܽ ܶ‬
‫ܰ ܰ ܺ ܶ ܰ ܶ ܳܳ ܳ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ܀‬ ‫ܘܠܚ ܳܙܩܝܐܝ�ܠܦܗ ܐ̱ܪ ܙ ܐ ܶ ܒܗܝ ܡ‬
‫ܰ‬
‫ܢܒ ܽܝܘܬܐ ܶܓܝܪ ܳܗ ܶܠܝܢ ܳܕ ܳܐܬܝ̈ܢ ܳܒܬܪ ܙܒܢܐ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܺ‬
‫ܣܬ ܳ‬ ‫ܳ ܶ ܶ ܰ‬ ‫ܘܚ ܳܙ�ܐ ܰܘ ܶ‬ ‫ܕܡܐ ܳ‬ ‫ܳܩ ܳ‬
‫ܥ�ܢ܀‬ ‫ܡ‬ ‫ܢ‬ ‫ܘܟ‬ ‫ܐ‬‫ܢܝ‬ ‫ܬ‬ ‫ܝܢ‬ ‫�ܗ‬
‫‪855‬‬
‫ܰ‬
‫ܝܡܢ ܺܘ ܺܝܕܝܥ ܶܒܝܬ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܡܗ ܰ‬ ‫ܢܒ ܳܝܐ ܰ‬ ‫ܗܘܐ ܺ‬ ‫ܕܢܶ ܶ‬
‫ܥܒ ܳܕ ܐ܀‬ ‫ܢܦܩ ܰܠ ܳ‬ ‫��ܢܶܗ ܰ‬ ‫ܕܓ ܳ‬ ‫ܕܒܪ ܐ̱ ܳܪ ܙܶܗ ̱ܗ ܳܘܐ ܳܡܐ ܶ‬ ‫ܰ‬
‫‪584‬‬ ‫�ܡܐ ܰܘ ܳ‬ ‫�ܥ ܳ‬ ‫ܰ‬
‫ܥܕ ܳܡܐ ܶܕܐܬܐ ܰܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܚܙܝܗܝ‪:‬‬
‫�ܝ ܰ� ̈ܝ ܽܗܘܢ܀‬ ‫ܐܫܪܝܢ ̱ܗ ܰܘܘ ܶܓ ܳ‬ ‫ܰ‬
‫ܢܒ ̈ܝܐ ܶܡ ݂ܬ ܺ‬ ‫ܶ‬ ‫ܳܐܦ� ܺ‬ ‫ܳ‬
‫ܶܳ‬
‫�ܡܐ ܳܡ ܰܪܢ ܰܟܕ ܐܬܐ ܶܠܗ‪:‬‬ ‫ܒܥ ܳ‬ ‫ܦܫܗ ܳ‬ ‫ܰܚ ܺܘܝ ܰܢ ܶ‬
860 and illumined the face of prophecy with the result that everyone
recognized it,
how great it is, and how often prophecy enters in and learns of
mysteries
of divinity, and then goes forth to reveal truths.
For if God had not appeared as a man,
Ezekiel would not have been renowned for these riches,
865 and people would not have said that he had authority over hidden
things,
and the nations would not have comprehended the scroll of his
prophecy,
and his story would not have been spoken among the nations of
the world,
and his revelation would not have been praised in all the extremi-
ties <of the earth>.
Yet now, because the Son of God came to the world,
870 Ezekiel is glorified who saw His mystery.
And he knew beforehand, like someone belonging to the
household of divinity, Col 1:15–20
the whole path of the Son of God, and he drew His image.
In the revelation he marked out all the proclamation.
And the moment Christ came, he who had prophesied became
celebrated and was glorified,
875 and his discourse was exalted, and all recognized how true it was.
And – see! – his beautiful name is exalted in the assemblies.
If our Lord had not appeared on earth as a man,
this revelation of Ezekiel would have been very ordinary,
and it would have been asked, “why did he see Him as a man,
880 who, without any likeness, is glorious in the secrecy of His high
place?”
And <it would be asked,> “what is this, that he saw the cherubs in
great splendor, Is 66:1
and yet <saw> the Lord of the cherubs without splendor as man?
This appearance is too small to be about God,
that a throne should hold Him whose Glory even the heavens do I Kings 8:27;
not contain.” Is 6:1–6
‫‪860‬‬
‫ܕܥ ̇ܗ ܽܟ ܳ‬ ‫ܘܬܐ ܕܝܰ ܳ‬ ‫ܰ ܰ ܰܶ̈ ܰ ܺܽ ܳ‬
‫�ܢܫ܀‬ ‫ܳ‬ ‫ܘܢܗܪ ܐܦܝ ̇ܗ ܕܢܒܝ‬
‫ܳ‬
‫ܟܡܐ ܥܐ� ܘܝܳ�ܦܐ ܳܐ̱ܪ ܳܙ ܐ‪:‬‬‫ܳ‬ ‫ܳ‬ ‫ܟܡܐ ܰܪ ܳܒܐ ܰܘ ܳ‬ ‫ܰܕ ܳ‬
‫ܰ ܳ ܽ ܳ‬
‫ܘ�ܐ ܰ ܰܫ ܺܪ ܳܝ�ܬܐ܀‬ ‫ܡܚ ܳ‬ ‫ܦܩܐ ܰ‬
‫ܰ ܰ‬
‫ܘܬܐ ܳܘܢ ܳ‬
‫ܶܕ ܽܐܠܗ ܳ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܐ ܳܠܘ � ܓܝܪ ܕܢܚ ܐܠܗܐ ܐܝܟ ܒܪ ܐ̱ܢܫܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬
‫ܰ‬ ‫ܶ‬
‫ܒܗ ܶܠܝܢ ܽܥܘܬ� ܐ ܶܡ ܶܫܬ ܰܡܗ ̱ܗܘܐ܀‬
‫ܳ‬ ‫ܘ� ܰܚ ܺܙܩ ܶܝܐܝܠ ܳ‬
‫ܳܘ� ܳܐ ܺ‬ ‫‪865‬‬
‫ܰ‬ ‫ܰ ܰ ܰ ܳ̈ ܳ‬
‫ܫܬ ܰܠܛ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ ܰ ̈ܶ ܶ ܳ ܰ ܺ ܶ‬ ‫ܐ‬ ‫ܐ‬ ‫ܬ‬ ‫ܣܝ‬ ‫ܟ‬ ‫ܠ‬ ‫ܕܥ‬ ‫ܘ‬ ‫ܘ‬ ‫ܗ‬
‫̱‬ ‫ܝܢ‬ ‫ܡܪ‬
‫ܢܒ ܽܝܘܬܗ܀‬ ‫ܚܕܝܢ ܳ ̱ܗܘܘ ܥܡܡܐ ܟܪܟܐ ܕ‬ ‫ܳܘ� ܳܐ ܺ‬
‫ܬܡܠܰܠ ̱ܗ ܳܘܐ‪:‬‬ ‫ܪܒܗ ܶܡ ܰ‬ ‫�ܡܐ ܰܫ ܶ‬ ‫ܕܥ ܳ‬ ‫ܐܡܘܬܐ ܳ‬ ‫ܳܘ� ܶܒ ܳ ̈‬
‫ܰ‬ ‫ܰ ̈ܶ‬ ‫ܒܟ ܽ‬ ‫��ܢܶܗ ܽ‬ ‫ܳܘ� ܶܓ ܳ‬
‫ܘܦܐ ܶܡܫܬ ܰܒܚ ̱ܗ ܳܘܐ܀‬ ‫�ܗܘܢ ܣ‬ ‫ܶ ܳ‬
‫ܒܪ ܐ ܰܕ ܳ‬ ‫�ܡܐ ܳ‬ ‫ܐܬܐ ܳ‬ ‫ܽ‬
‫ܐܠ ܳܗܐ‪:‬‬ ‫�ܥ ܳ‬ ‫ܘܗ ܳܫܐ ܶܡܛܠ ܳ ܕ‬ ‫ܳ‬
‫‪870‬‬
‫ܳ ܶ ܰ‬
‫ܚܙ ܐ ܳ ܐ̱ ܳܪ ܙܶܗ܀‬ ‫ܫܬ ܰܒܚ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܕ ܳ‬ ‫ܗܐ ܡ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܶ ܺܰ ܰ ܰ ܳ‬
‫ܘܩܕܡ ܝܕܥ ܐܝܟ ܒ ܰܝܬ�ܐ ܕܐܠܗܘܬܐ‪:‬‬
‫ܘܨܪ ܶܠܗ ܨ ܶܠܡܐ܀‬
‫ܳ‬ ‫ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫ܘܪܚܗ ܰ‬ ‫ܽܟ ܳ� ̇ܗ ܐ ܽ ܶ‬
‫ܠܟ ܳ� ̇ܗ ܳܟ ܽܪ ܽܘܙܘܬܗ‪:‬‬ ‫ܫܡ ̇ܗ ܽ‬ ‫�� ܳܢܐ ܰܪ ܳ‬ ‫ܒܓ ܳ‬ ‫ܰܘ ܶ‬
‫ܶ ܳ ܶ ܰ ܶ ܰ‬ ‫ܳ‬
‫ܐܬ� ܺܒܝ܀‬ ‫ܐܫܬ ܰܒܚ ܰܗܘ ܶܕ ܰ‬ ‫ܘܡܚܕ ܐ ܕܐܬܐ ܢܨܚ ܘ‬
‫‪875‬‬
‫ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬
‫ܪܒܬ ܶܡܠܬܗ ܘܝܕܥܗ ܟ�ܢܫ ܕܟܡܐ ܫܪܝܪ‪:‬‬
‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܝ ܶ ܰ‬
‫ܫܡܗ ܰܫ ܺܦ ܳ‬ ‫ܘܫܬܐ ܶ‬ ‫ܳ‬ ‫ܟܢ ܳ ̈‬ ‫ܬܩܠܰܣ ܰܒ ܽ‬ ‫ܘܗܐ ܶܡ ܰ‬ ‫ܳ‬
‫ܝܪ ܐ܀‬
‫‪585‬‬ ‫ܶܐ ܽܠܘ � ܰܕܢܚ ܳܡ ܰܪܢ ܰܒ ܳ‬
‫ܰ‬ ‫ܳ‬
‫ܐܪܥܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬
‫�� ܰܳܢܐ ܺܕܨܝܪ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܫܚܝܡ ̱ܗ ܳܘܐ ܰܗܘ ܶܓ ܳ‬ ‫ܰܣ ܺܓܝ ܺ‬
‫ܚܙ ܺܝܗܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܠܡܐ ܳ‬ ‫ܬܐܡܪ ܐ ̱ܗ ܳܘܬ ܰܕ ܳ‬ ‫ܳ‬ ‫ܘܡ‬‫ܶ‬
‫‪880‬‬
‫ܣܝܐܝܬ ܰܒ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܐܬܪܗ ܳܪ ܳܡܐ܀‬ ‫ܕܡܘܬܐ ܓܐܐ ܰܟ ܳ‬ ‫�ܗܘ ܕ� ܽ‬ ‫ܰ‬
‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܒܙ ܳ‬ ‫ܘܒܐ ܰ‬ ‫ܟ� ܶ‬ ‫ܚܙ ܐ ܽ‬ ‫ܘܡ ܳܢܐ ̱ܗܝ ܳܗ ܶܕ ܐ ܰܕ ܳ‬ ‫ܳ‬
‫ܰ‬ ‫ܟ� ܶ‬ ‫ܠܡ ܳܪ ܐ ܽ‬ ‫ܗܪ ܐ ܳ‬ ‫ܰܘܕ� ܰܙ ܳ‬ ‫ܳ‬
‫ܘܒܐ ܐܝܟ ܰ ܰܒ ܳܪܢ ܳܫܐ܀‬
‫ܗܘܐ ܶܨܝܕ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܙܥܘܪ ̱ܗ ܽܘ ܳܗ ܳܢܐ ܶܚ ܳܙܘܐ ܕܢܶ ܶ‬
‫ܳ ܶ ܶ ܳ ܳ‬
‫ܽ‬
‫ܘܒܚܗ܀‬ ‫ܪ�ܐ ܽܫ ܶ‬ ‫ܫܡ ܳܝܐ ܳܥ ܳ‬ ‫ܐܦ� ܰ‬ ‫ܽܕܟܘܪܣܝܐ ܢܐܚܕܗ ܕ‬
885 This revelation would have been neglected by the wise men
if our Lord had not come in the flesh as a man.
And, now that He has come and has become a son of man, from
the womb,
the beauty of the prophecy has shone forth to all the world.
And it became material for all the teachers of the assemblies,
890 to expound on the chariot with raised voices.
From the moment when God went forth to the creation as a man,
the revelation that Ezekiel saw Him as a man proved true.
Once the Virgin bore Him, in poverty, in Zion,
people say that this is He who willed to sit on the throne.
895 Once He had humbled Himself, and the earth had seen Him in a
despised state,
everyone held it true that the prophet had seen His likeness in His
place.
For if the prototype of the mysteries had not shone forth in truth,
neither would the mystery have been explained, because it <re-
mained> hidden.
Unless, again, He had shown beforehand in prophecy
900 how He would come, there would have been room for scandal
about Him,
and that would have been said which was said among the disciples:
“Who is this that the sea and the winds obey Him?”
He bound the apostleship up beforehand with prophecy,
like that wheel which was seen within the wheels.
905 He brought the New Testament to the Old and joined them,
like the right hand when it carries with the left.
When the Apostle announces the Son of God to the earth,
if he is asked, “who is this; for – look! – He is just a man.”
The prophet will answer together with the heralds of the faith:
‫‪885‬‬
‫ܶ ܰ ܰ ܳ ܰ ܶ ܳ ܳ ܶ ܰ ܺ ̈ܶ‬
‫ܝܡܐ‪:‬‬ ‫ܶܡܬܒܳܨܪ ܳ ̱ܗܘܐ ܗܘ ܓ�� ܰܢܐ ܡܢ ܚܟ‬
‫ܒܣܪ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܐ ܽܠܘ � ܐ̱ܬܐ ܳܡ ܰܪܢ ܰܒ ܰ‬
‫ܗܘܐ ܶܡܢ ܰܟ ܳ‬ ‫ܒܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܐܬܐ ܰܘ ܶ‬ ‫ܳ ܳ ܶ ܳ‬
‫ܪܣܐ‪:‬‬ ‫ܰܘܗܫܐ ܕ‬
‫ܽ ܳ̇ ܰ ܺܽ ܶ ܳ ܳ ܽ ܶ‬ ‫ܐ ܶ‬
‫ܘܦܪܗ ܕܢܒܝܘܬܗ ܒܥ�ܡܐ ܟܠܗ܀‬ ‫ܳ‬ ‫ܙܠ ݂ܓ ܫ‬
‫ܰ ܳ ̈ܶ ܰ ܽ ܳ ̈ ܳ‬ ‫ܗܘܐ ܡܠܽܘܐܐ ܽ‬ ‫ܰܘ ܳ‬
‫ܘܫܬܐ‪:‬‬ ‫ܠܟܠ ܡ�ܦܢܐ ܳܕܟܢ‬
‫‪890‬‬
‫ܰ ܰ ܳ‬
‫ܒܩ� ܳܪ ܳܡܐ܀‬ ‫ܒܬܐ ܳ‬ ‫ܡܦ ܳܫ ܽܩ ܳܘ ܥܰܠ ܰ ܡܪܟ‬ ‫ܰܠ ܰ‬
‫ܰ ܳܳ ܰ ܰ ܺ ܳ‬ ‫ܶܡܢ ܰܕܐ ܳ‬
‫ܒܪܝܬܐ‪:‬‬ ‫�ܗܐ ܐܝܟ ܒܪܢܫܐ ܢܦܩ ܠ‬
‫ܐܝܠ܀‬ ‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶ‬
‫ܝ‬ ‫�� ܳܢܐ ܰܕܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܰܫܪ ܶܓ ܳ‬
‫ܽ ܳ ܶ ܽ ܶ ܺܳܺ‬ ‫ܶ‬
‫ܳ ܶܡܢ ܰܕܛܥܰܢܬܗ ܒܬܘܠܬܐ ܒܨܗܝܘܢ ܡܣܟܢܐܝܬ‪:‬‬
‫ܶ‬ ‫ܡܪܝܢ ܳܕܗ ܰܢܘ ܰܗܘ ܕܥܰܠ ܽܟ ܳ‬ ‫ܐ ܺ‬
‫ܨܒܐ ܺܘܝܬܒ ̱ܗ ܳܘܐ܀‬ ‫ܘܪܣܝܐ ܳ‬
‫‪895‬‬
‫ܰ‬
‫ܚܙܬܗ ܐ ܳ‬ ‫ܶ‬ ‫ܒܫܝܛܘܬܐ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܐܬܡ ܰܟܟ ܰܘ ܺ‬ ‫ܶܡܢ ܶܕ ܰ‬
‫ܪܥܐ‪:‬‬ ‫ܶ‬
‫ܐܬܪܗ܀‬ ‫ܕܡܘܬܗ ܰܒ ܶ‬ ‫ܢܒ ܳܝܐ ܽ‬ ‫ܚܙ ܐ ܺ‬ ‫�ܢܫ ܰܕ ܳ‬ ‫ܰܐ ܰܫܪ ܽܟ ܳ‬
‫ܦܢܝܟ ܐ ܳ� ܙܶ ܐ ܰܕܢܚ ܰܒ ܳ‬ ‫ܰ‬ ‫ܶܽ ܳ‬
‫ܫܪ ܳܪ ܐ‪:‬‬ ‫ܳܐܠ ܳܘ ܳ� ܶܓܝܪ ܬ ܺ ̱‬
‫ܟܣܐ ̱ܗ ܳܘܐ܀‬ ‫ܬܦ ܰܫܩ ̱ܗ ܳܘܐ ܥܰܠ ܰܕ ܶ‬ ‫ܳ ܶ ܰ‬
‫‪586‬‬ ‫ܶܐ ܽܦ� ܳܐ̱ܪ ܙ ܐ ܽ ܡ ܰ ܶ ܰ ܺ ܰ ܺ ܽ ܳ‬
‫ܐܠܘ � ܳ ܶܬܘܒ ܩܕܡ ܰܚܘܝ ܒܢܒܝ ܳܘܬܐ‪:‬‬
‫ܘܗܝ܀‬ ‫̱‬ ‫ܰ‬
‫ܠܟܫ� ܶܨ ܰܐܕ‬ ‫ܬܪ ܐ ܳ‬ ‫ܐܝܟܢ ܐܬܐ ܐܺܝܬ ܗ ܳܘܐ ܐ ܳ‬
‫̱‬ ‫ܰܕ ܰ‬ ‫‪900‬‬
‫ܺ ̈ܶ‬ ‫ܰ‬
‫ܐܡܪ ܐ ̱ܗ ܳܘܬ ܳܗܝ ܶܕ ݂ܐܬ ܰ‬ ‫ܘܡܬ ܳ‬ ‫ܰ‬ ‫ܶ‬
‫ܝܕ ܐ‪:‬‬ ‫ܐܡܪܬ ܶܨܝܕ ܬܠܡ‬
‫ܰܽ ܳܳ ܰܳ ܽ ܶ ܶ ܰ‬
‫ܡܥܺܝܢ ܶܠܗ܀‬ ‫ܕܡܢܘ ܰܗܢ ܳܐ ܕܝ ܰܡܐ ܺܘ� ܽܘܚܐ ܳ ܡ ܰ ܺ ܽ ܳ‬
‫ܫܬ‬
‫ܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܰ ܰܩ ܶܕܡ ܐܣܪ ̇ܗ ܠ ܳܫܠܝܚܘܬܐ ܒܢܒܝ‬
‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܝܓ� ܶܡ ܰ‬ ‫ܒܓܘ ܺ ̈‬ ‫ܐܝܟ ܳܗܝ ܺܓܝܓ� ܰܕ ܰ‬
‫ܓ ܶ ܶܶ‬ ‫ܝܩܬܐ ܰ‬ ‫ܰ ܺ ܰܳ ܶ ܰ ܺ ܳ‬ ‫‪905‬‬
‫ܦ ܐܢܝܢ‪:‬‬ ‫ܚܕܬܐ ܳܨܝܕ ܰ ܥ ܺܬ ܳ ܰ ܶ ܳ ܳ‬
‫ܐܩ‬ ‫ܘ‬ ‫ܰܐܝܬܝ‬
‫ܐܝܟ ܝܡܝܢܐ ܡܐ ܕܛܥܝܢܐ ܰ ܥܡ ܣܡ� ܰ܀‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬
‫ܳ‬
‫ܠܒܪ ܐܠܗܐ‪:‬‬ ‫ܳ‬ ‫ܪܥܐ ܰ‬ ‫ܡܣ ܰܒܪ � ܳ‬ ‫ܝܚܐ ܰ‬ ‫ܳܡܐ ܰܕܫܠ ܺ ܳ‬
‫ܫܬ ܰܐܠ ܰ‬ ‫ܶ ܶ ܰ‬
‫ܕܡ ܽܢܘ ܳܗ ܳܢܐ ܳܕܗܐ ܳܰܒܪ ܐ̱ ܳܢ ܳܫܐ ̱ܗ ܽܘ܀‬ ‫ܐܢ ܡ‬
‫ܽ‬ ‫ܳ‬
‫ܢܶܥܢܶܐ ܢܒܝܐ ܥܡ ܟ�ܘܙ ܐ ܕܗܝܡܢܘܬܐ‪:‬‬
‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬
910 “This is He whom I saw like a man on the chariot.”

And new people in the telling of Him were mingled with the old,
and they sing praise without being despised for their words.
Matthew spoke concerning the story of the Son of God,
that He was conceived and born and walked in the streets of Zion.
915 And – see! – Ezekiel bore witness that he had seen Him as a man,
and a man who knows does not reject two witnesses.
Unless he had seen Him as a man in the prophecy,
the Son of Man would not have been believed by the apostleship,
but because the prophecy depicted His type,
920 the apostleship also gave the truth of His body to the world.
It is proclaimed both by prophecy and by the apostleship
that He who was, is He who is embodied.
If the world rejects the Apostles as false,
why should the prophets who depicted Him as a man be slandered?
925 Let prophets as elder witnesses in the house of God come along,
and likewise the younger people – the Apostles – who preached
Him in the countries.
And while those younger in the Spirit declared that He became a
man,
the elders, too, witnessed that they had seen Him as a man.
From the testimony of prophecy and of the apostleship,
930 who is it who flees, except an enemy of the faith?
Apostrophe to the Jew: the form on the chariot is not the Father – else
anthropomorphism and foolish literalism – but the incarnate Son. The
throne is a type of the Virgin.
Come, Jew, companion of the night, and bring with you
the precious scroll of that Ezekiel, the son of exile.
Look in your Ark, and if you have not torn it up – see! there it is:
bring it that we may read it, and let explanation be given to us
concerning its revelation.
‫‪910‬‬
‫ܰ ܰ ܳ‬ ‫ܰ ܽ ܰ ܰ ܰ‬
‫ܪܟܒܬܐ܀‬ ‫ܚܙܝܬ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܥܰܠ ܡ‬ ‫ܰܕܗ ܰܘ ̱ܗ ܰܘ ̈ܕ ܶ‬
‫ܶ‬ ‫̈‬ ‫ܺ ܺ ܰ ܰ ܺ‬ ‫ܶ‬ ‫ܰ‬
‫ܘܗܘܘ ܚܕܬܐ ܒܫܪܒܗ ܳ ܚܠܝܛܝܢ ܥܡ ܥܬܝܩ ܽܐ‪:‬‬
‫ܝܗܘܢ܀‬ ‫ܝܪܝܢ ܶܡܢ ܶܡܠ ܰ ̈‬ ‫ܒܣ ܺ‬ ‫ܘܒܚܐ ܰܟܕ � ܺ‬ ‫ܡܪܝܢ ܽܫ ܳ‬ ‫ܳܘܙ ܺ‬
‫ܰ‬ ‫ܰܡܠܶܠ ܰܡܬܝ ܶܡܛܠ ܰܫ ܶ‬ ‫ܽ‬ ‫ܰ‬
‫ܕܒܪ ܰ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܪܒܗ ܰ‬
‫ܰ ܺ‬
‫ܗܝܘܢ܀‬ ‫ܘܩܝ ܶܨ ܽ‬ ‫ܒܫ ̈‬ ‫ܡܗ ܶܠܟ ̱ܗ ܳܘܐ ܽ‬ ‫ܒܛܝܢ ܺܘܝܠܺܝܕ ܰܘ ܰ‬ ‫ܕ‬
‫‪915‬‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬
‫ܚܙܝܗܝ ܐ ܶܝܟ ܒܪܢܫܐ‪:‬‬ ‫ܐܝܠ ܣ ܳܗܕ ܰ ܕ ܶ‬ ‫ܘܗܐ ܚܙܩܝ‬
‫ܰ‬ ‫ܽ‬
‫ܬܪܝܢ ܣܗܕ ܰܝܢ � ܡܣ� ܐ̱ܢܫ ܐܢ ܝ ܳܕܘܥܐ ̱ܗܘ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܘܠ ܶ‬ ‫ܰ‬
‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܝ‬ ‫ܢܒ ܽ‬ ‫ܚܙܝܗܝ ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ ܰܒ ܺ‬ ‫ܶܐ ܽܠܘ � ܳ‬ ‫ܳ‬
‫ܳ ܶ ܳܳ ܶ ܰܰ ܳ ܰ ܺ ܽ ܳ‬
‫ܝܚܘܬܐ܀‬ ‫ܶܘ� ܒܪܗ ܕܐ̱ܢܫܐ ܡ ܳܫܬܪܪ ̱ܗܘܐ ܒܫܠ‬
‫ܘܦܣܗ ܳܨ ܰܪܬ‪:‬‬ ‫ܢܒ ܽܝܘܬܐ ܛܽ ܶ‬ ‫ܐ ܴ� ܶܡ ܽܛܠ ܰܕ ܺ‬
‫‪587‬‬ ‫‪920‬‬
‫�ܡܐ ܝ ܶ ܰ‬ ‫�ܥ ܳ‬ ‫ܘܫܡܗ ܳ‬ ‫ܕܓ ܶ‬ ‫ܫܪ ܳܪ ܐ ܽ‬ ‫ܘܬܐ ܳ‬ ‫ܰ ܺ ܽ ܳ‬
‫ܗܒܬ܀‬ ‫ܳܘܫܠ ܶܝܚ ܰ ܳ ܰ ܺ ܽ ܳ ܰ ܺ ܽ ܳ‬
‫ܢܒܝ ܽܘܬܐ ܽܘܒ ܺܫܠ ܰܝܚܘܬܐ‪ܺ ܳ ܳ ܰ :‬‬ ‫ܳ‬
‫ܗܐ ܡܣܬܒܪ ܐ ܒ‬
‫ܰ ܺ ܰ‬
‫ܘܗܝ ܦܓܪ ܢܐܝܬ܀‬ ‫ܐܝܬ ܶܘܗܝ ̱ܗ ܶܘܐ ܗܘܝܘ ܕ ܳܐܝܬ ̱‬ ‫ܕܗܘ ܕ‬
‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ ܰ ܺ‬
‫ܐܢ ܠܫܠܝܚܐ ܰܡܣ� ܥ�ܡܐ ܕ� ܫܪܝܪ ܰܝܢ‪:‬‬
‫ܺ‬
‫ܠܡܘܢ ܰ ܶܡܬܛ�ܡܝܢ܀‬ ‫ܪܘܗܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܽ‬ ‫̱‬ ‫ܨ‬‫ܢܒ ̈ܝܐ ܳ‬ ‫ܺ‬
‫‪925‬‬
‫ܕܒܝܬ ܐ ܳܠ ܳ‬ ‫ܗܕ ܐ ܶ‬ ‫ܺ ̈ܶ ܺ ܽ ܳ ̈ܶ ܳ ̈ܶ‬
‫ܰ ܰܳ ܳ‬ ‫ܐ‪:‬‬ ‫ܗ‬ ‫ܢܒܝܐ ܢܐܬܘܢ ܣܒܐ ܣ‬
‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܘܐ ܳܢ ܳܫܐ ܰ‬
‫ܥ� ̈ܝ ܶܡܐ ܫܠܝܚܐ ܕܣܒܪܘܗܝ ܒܐܬ�ܘܬܐ܀‬ ‫ܰ‬ ‫̈‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫̱ ܳ ܰ ܳ ̈ܶ‬
‫ܘܡܐ ܕܛ�ܝܐ ܒܪܘܚܐ ܙܡܪܘܗܝ ܰ ܕܗܘܐ ܐ̱ܢܫܐ‪:‬‬
‫ܘܗܝ ̱ܗ ܰܘܘ ܐܝܟܳ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫̱‬
‫ܚܙ ܐ ܽ‬ ‫ܣܗܕܘ ܳܣ ̈ܶܒܐ ܰܕ ܰ‬ ‫ܰܘ ܶ‬
‫ܘܕܫܠ ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܡܢ ܳܣ ܽ ܰ ܺ ܽ‬ ‫ܳ‬
‫ܝܚܘܬܐ‪:‬‬ ‫ܗܕܘܬܐ ܶ ܕܢܒܳܝ ܳܘܬܐ ܰ ܳ ܽ ܳ‬
‫ܰܡ ܽܢ ܳܘ ܳ� ܶܪܩ ܐ ܴ� ܣܢܐܐ ܕܗܝܡܢܘܬܐ܀‬ ‫‪930‬‬
‫ܳ‬ ‫ܒܪܗ ܶ‬ ‫ܬܐ ܽܝܗ ܳܘܕ ܳ�ܐ ܰܚ ܶ‬
‫�ܝܐ ܰܘܐܝܬܐ ܥܰ ܳܡ ܳܟ‪:‬‬ ‫ܕܠ ܳ‬ ‫̱‬
‫ܽ‬
‫ܕܗܘ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܒܪ ܳܰܓܠܘܬܐ܀‬ ‫ܝܡܐ ܰ‬
‫ܳ‬
‫ܪܚ ܳ‬ ‫ܪܟܗ ܺ‬ ‫ܶܟ ܶ‬
‫ܬܠܝܚ ܳܠܟ ܳܗܐ ܬ ܳܡܢ ܽ ̱ܗܘ‪:‬‬ ‫ܒܥܺܝ ܳܒ ܽܐܪ ܳܘܢܟ ܶܘܐ� ܺ‬
‫ܬܦ ܰܫܩ ܰܠܢ ܥܰܠ ܶܓ ܳ‬ ‫ܩܪܝܘܗܝ ܘܢܶ ܰ‬ ‫ܝܬܝܗܝ ܢܶ ܺ‬ ‫ܰ ܳ‬
‫��ܢܶܗ܀‬ ‫ܐ‬
935 If you have utterly slandered the Virgin, and are not convinced
that she conceived and gave birth in her virginity to the Son of
God,
what do you say about the chariot that bears Him:
“See! He is shown as a man, though He is God.”
In a place where there is neither a body nor limbs,
940 Ezekiel saw Him as a man – and you do not murmur?
In a womb of flesh He took a body in her, and from her He came
to be.
Why do you slander Him because you saw Him as a man?
Then according to what you say, Ezekiel is not true,
nor in the case of prophecy, when it utters, is its revelation
beloved!
945 Nor does the appearance on the chariot need to be explained,
and it was not a mystery, but the summit of divinity.
If you do not affirm that the Son of God became a man,
then the matter refers to the Father, that He is going to become
man,
and it was the hidden Father that Ezekiel saw on the chariot
950 as a man, if it was not the form of His Only One.
Is it right for you to sin against the form of the hidden Father,
and, because you crucified the Son, to say foolishly: “He does not
even exist?”
And yet you agreed to say that the Father is like a man,
and that it should not be believed that He has a Son, and that <the
Father> became like us!
955 It is not easy for you to deny all the mysteries of that chariot,
and reckon up all its allegories as nothing.
And if there is no mystery when that revelation is uttered,
who should hear it or believe in it when it is put into action?
Well, then, were the wheels joined at the axle in order to proceed,
‫‪935‬‬
‫ܰ‬ ‫ܶ ܰ ܽ ܳ ܰ ܳ ܰ ܳ ܳ‬
‫ܓܡܪ ܳܘ� ܰܡ ܰܫܪ ܐܢ̱ܬ‪:‬‬ ‫ܐܢ ܠ ܰܒܬܘܠܬܐ ܛܠܡܬ ̇ܗ ܠ‬
‫ܽ‬ ‫ܽ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܶܒ ܰ‬
‫�ܕܬ ܰܒܒܬܘܠ ܳܘܬ ̇ܗ ܰ܀‬ ‫ܛܢܬ ܝ ܶ ܰ‬ ‫ܰ‬
‫ܰ ܰ ܳ‬
‫ܒܬܐ ܰܕܛܥܺ ܳܝܢܐ ܶܠܗ ܰ ܽܡܘܢ ܐ ܰܡܪ ܐܢ̱ܬ‪:‬‬ ‫ܰ‬ ‫ܥܰܠ ܡܪܟ‬
‫ܬܚ ܶܘܐ ܐ ܳܝܟ ܳ ܰܒ ܳܪܢ ܳܫܐ ܰܟܕ ܐ ܳ ܳܠ ܳܗܐ ̱ ܶܗ ܽܘ܀‬ ‫ܳܕܗܐ ܶܡ ܰ‬
‫ܘܫܡܐ ܘ� ܳ ܰܗ ܳܕ ̈ܡܐ‪:‬‬ ‫ܝܟܐ ܳܕ� ܐܺܝܬ ܐܦ� ܽܓ ܳ‬ ‫ܰܐ ܳ‬
‫‪940‬‬
‫ܰ‬
‫‪588‬‬
‫ܐܝܠ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܘ� ܳܪ�ܢ ܐܢ ̱ܬ܀‬ ‫ܶ‬ ‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶܝ‬ ‫ܳ‬
‫ܗܘܐ ܶ ܰܡ ܳܢ ̇ܗ‪:‬‬ ‫ܬܓ ܰܫܡ ܳܒ ̇ܗ ܰܘ ܳ‬ ‫ܣܪ ܐ ܐ ܰ‬ ‫ܕܒ ܳ‬ ‫ܪܣܐ ܶ‬ ‫ܒܟ ܳ‬ ‫ܰ‬
‫ܰ ܰ ܰ ܳ‬ ‫ܳ ܳ ܰ ܳ‬
‫ܚܙܝܬܝܗܝ ܐ ܰܝܟ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܕ‬
‫ܳ ܶ ܰܺ ܰ‬ ‫ܠ‬ ‫ܥ‬ ‫ܝܗܝ‬ ‫ܡܬ‬ ‫ܳܠܡܢܐ ܛܠ‬
‫ܳܘ� ܰܚ ܺܙܩ ܶܝ ܳܐܝܠ ܡܕܝܢ ܫܪ ܳܝܪ ܐܝܟ ܕܐܡܪ ܐܢ̱ܬ‪:‬‬
‫ܰ‬ ‫ܳ‬
‫�� ܳܢ ̇ܗ܀‬ ‫ܪܚܝܡ ܶܓ ܳ‬ ‫ܡܡ�� ܺ‬ ‫ܢܒ ܽܝܘܬܐ ܳܡܐ ܰܕ ܰ‬ ‫ܘ� ܺ‬
‫‪945‬‬
‫ܣܢܝܩ ܢܶ ܰ‬ ‫ܪܟܒܬܐ ܺ‬ ‫ܳ‬ ‫ܦ� ܶܚ ܳܙܘܐ ܕܥܰܠ ܰܡ ܰ‬ ‫ܳ ܳ‬
‫ܬܦ ܰܫܩ‪:‬‬ ‫ܐ ܰ ܳܳ ܳ ܶ ܳ ܳ ܰ ܳ ܽ ܳ‬
‫ܶܘܠ ܰܘ ܐ̱ܪ ܙ ܐ ̱ܗܘܐ ܰ ܐ ܴ� ܣܟ ̇ܗ ܕܐܠܗܘܬܐ܀‬
‫ܗܘܐ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫ܐ ܴ� ܬ ܰܫܪ ܰ‬
‫ܳ‬
‫ܬܪ ܰܐ ܳܒܐ ܳܪ ̇ܗܛܐ ܽܨܒܘܬܐ ܕܢܶ ܶ‬ ‫ܳ‬ ‫ܳ ܰ‬
‫ܗܘܐ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܒܰ‬
‫ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬
‫ܰܘ�ܒܐ ܟܣܝܐ ܶ ܚܙ ܐ ܚ ܳܙܩܝܐܝܠ ܥܠ ܡܪܟܒܬܐ‪:‬‬
‫ܝܕ ܝܶܗ܀‬ ‫ܝܚ ܳ‬ ‫ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܐ ܴ� ܽܨܘܪܬܐ ̱ܗܝ ܺܕ ܺ‬ ‫‪950‬‬
‫ܣܪܘܚ ܽܨܘܪܬܗ ܰܕ ܳܐܒܐ ܰܟ ܳ‬ ‫ܶ‬ ‫ܰܫ ܺܦܝܪ ܽܗܘ ܳܠܟ ܬܶ ܽ‬
‫ܣܝܐ‪:‬‬
‫ܰ ܳ ܳ ܰ ܳ ܳ ܺ ܰ‬ ‫ܰ ̱ܰ ܰ ܳ‬
‫ܪܒܬ ܕܐܦ� ܐܝܬܘܗܝ܀‬ ‫ܦܬܝܗܝ ܺ ܰܠܒܪ ܐܰ ܳܣ ܰ‬ ‫ܘܥܠ ܕܙܩ‬
‫ܡܩ ܶܒܠ ̱ܗܘܝܬ ܬܐܡܪ ܕܐܒܐ ܐܝܟ ܶܒܪܢܫܐ ̱ܗܘ‪:‬‬
‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܘ ܰ‬
‫ܬܕ ܺܡܝ܀‬ ‫ܘܠܢ ܐ ܰ‬ ‫ܒܪ ܐ ܐܺܝܬ ܶܠܗ ܰ‬ ‫ܝܡܢ ܰܕ ܳ‬ ‫ܬܗ ܰ‬‫ܳܘ� ܢܶ ܰ‬
‫ܦܫܝܩ ܕܬܶܛܠܽܘܡ ܽܟ ܽ‬ ‫ܳ� ܺ‬ ‫‪955‬‬
‫ܳܶ ܳ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫�ܗܘܢ ܰܐ̱� ܙ ܐ ܳܕܗܝ ܡ‬ ‫ܰ ̈ܶ‬
‫ܚܫܘܒ ܐܝܟ � ܶܡ ܶܕܡ܀‬ ‫�ܗܝܢ ܬܶ ܽ‬ ‫ܠܦ ܳ� ܳܬ ̇ܗ ܽܟ ܶ‬
‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܘ ܳ ܳ ܶ ܶ‬
‫ܘܕ� ܐ� ܙ ܐ ܐܢ ܡܬܡܠܠ ܗܘ ܓ��ܢܐ‪:‬‬
‫ܰ‬ ‫ܰ ̱ܳ ܰ ܶ ܰ ܰ ܰ ܶ ܰ ܶ ܰ‬
‫ܡܢ ܫܡܥ ܶܠܗ ܐܘ ܡܫܪ ܠܗ ܐܝܟ ܕܐܫܬܡܫ܀‬
‫ܡܗ ܳܠ ܽܟܘ‪:‬‬ ‫ܟܕ ܳܝܢ̈ܢ ܰܠ ܰ‬ ‫ܒܣ ܳܪܢܐ ܺ‬ ‫ܝܓ� ܰ‬ ‫ܳܡ ܶܕܝܢ ܺܓ ̈‬
960 and were the wings really flying, as you are saying?
and was the throne the prophet saw made of stone,
and did the whole matter end with the words “on the throne like a
man”?
O Jew! Come down from this height of foolish speech,
and stand with us on the edifice of the faith.
965 Allow the mysteries to be explained to you, and learn of the
prophecy,
that it hints with a sign of the Son of God, as in a picture,
and draws an image, and keeps it to show to all the earth Col 1:15–20
that the hidden Father has a Son, and has willed to reveal Him.
It is as a man that He has willed to show Him to the sons of men,
970 and therefore revealed Him as a man in the prophecy.
And that chariot which the prophet saw among the Chaldeans
if you look, is entirely full of types of the Son.
And it is for this that the chariot came down to the earth:
that through prophecy it might represent the descent of its Lord.
975 And the glorious throne and blue of chastity that the prophet saw
there 47 Ex 24:10
is the womb of Mary which He kept closed in order to bear the
Son of God.
Also, that likeness which was seen upon the throne
is the Son of God who came in the flesh as a man. 48
47 Golitzin says “that the blue of the prophet’s sapphire throne,

which is itself surely an echo of the blue of the pavement beneath the
divine throne in the theophany of Ex 24:10, denotes Mary, the Theoto-
kos. This might suggest the reason for the traditional color – blue – most
often associated with her in Christian iconography. Certainly Jacob is him-
self quite clear that the whole ‘throne and seat upon the chariot… <is>
an image of the Virgin Mother’ l.988–89.” See Golitzin, “Image and Glo-
ry,” 347–48.
48 Cf. Hansbury, Jacob of Serug on the Mother of God, 19–20 (Theotokos
as “chariot and “palace”); 53–55 (as the “Ark” worshipped by Zechariah

in the Temple and like the darkness of Sinai’s cloud); 59–60 (again like the
chariot and the cloud at Sinai); 74 (the Baptist dances in Elizabeth’s womb
like David before the Ark); and 80 (the Theotokos as greater than the
chariot).
‫‪960‬‬
‫ܶ ̈ܶ ܰ ܳ ܶ ܰ ܳ ܺ ܰ ܳ ܰ ܰ‬
‫‪589‬‬
‫ܐܡܪ ܐܢ ̱ܬ܀‬ ‫ܘܓܦܐ ܬܡܢ ܡܦܪܚ ܰܦܪܚܝܢ ܐܝܟ ܕ‬
‫ܐܦܐ ̱ܗܘܐ‪ܳ:‬‬ ‫ܢܒ ܳܝܐ ܬ ܳܡܢ ܶܡܢ ܺܟ ܳ‬ ‫ܚܙ ܐ ܺ‬ ‫ܘܪܣܝܐ ܰܕ ܳ‬‫ܘܟ ܳ‬ ‫ܽ‬
‫ܳ ܰ‬ ‫ܪܒܐ ܽܟܠܶܗ ܽ‬ ‫ܰܘܫܠܶܡ ܰܫ ܳ‬
‫ܘܪܣܝܐ ܳ ܐ ܳܝܟ ܰܒ ܳܪܢ ܰܫܐ ̱ܗܘ܀‬ ‫ܒܟ‬
‫ܘܒܘܬܐ ܐܘ ܽܝ ܳ ̱ܗ ܳܘܕ ܳ�ܐ‪:‬‬ ‫ܕܣ ܽܪ ܽ‬ ‫ܪܓܐ ܳ‬ ‫ܶܦܠ ܶܡܢ ܰܕ ܳ‬
‫ܕܗ ܳ‬ ‫ܘܬܐ ܽܩܘܡ ܥܰ ܰܡܢ ܥܰܠ ܶܒ ܳܢ� ܳܢܐ ܰ‬ ‫ܳ‬
‫ܝܡ ܽܢ ܳܘܬܐ܀‬
‫ܢܒ ܰܽܝܘܬܐ‪:‬‬ ‫ܫܩܘܢ ܳܠܟ ܐ̱ ܳ� ܙܶ ܐ ܺܘܝܠܰܦ ܰܕ ܺ‬ ‫ܬܦ ܽ‬ ‫ܘܢܶ ܰ‬ ‫‪965‬‬
‫ܶ ܰ ܳ ܳ ܰ ܰ ܽ ܳ‬
‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܘܪܬܐ ܰ‬
‫ܡܙ ܐ ܐ ܳܝܟ ܳܕܒܨ ܰ ܶ ܰ‬ ‫ܕܡܪܡܙ ܪ‬
‫ܳ‬ ‫ܽ‬ ‫ܳ‬
‫ܠܡܐ ܳܨܝܪ ܐ ܘܢ ܰܛܪ ܐ ܬܚܘܐ �ܪܥܐ ܟ� ̇ܗ‪:‬‬ ‫ܳ‬ ‫ܘܨ ܳ‬ ‫ܰ‬
‫ܳ ܰ ܳ ܰ ܳ ܶ ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬
‫ܰܕܒܪ ܐ ܐܝܬ ܠܗ �ܒܐ ܟܣܝܐ ܘܨܒܐ ܕܢܓܠܝܘܗܝ܀‬
‫ܰ ܰ ܳ‬
‫ܒܢܝܢ̈ ܳ ܳܫܐ‪:‬‬ ‫ܨܒܐ ܰ ܰܕ ܰܢܚ ܶܘܝܘܗܝ ܠ‬ ‫ܰܘܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬
‫ܢܒ ܽܝܘܬܐ܀‬ ‫�ܗܝ ܰܚܘܝܶܗ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܰܠ ܺ‬ ‫ܘܥܰ ܳ‬ ‫‪970‬‬
‫ܰ ܳ ̈ܶ‬ ‫ܢܒ ܳܝܐ ܶ‬ ‫ܚܙ ܐ ܺ‬ ‫ܒܬܐ ܰܕ ܳ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܽܘܗܝ ܰ ̈ܡܪܟ ܰ ܳ ܰ ܳ ܽ ܳ ܶ ܳ ܰ ܰ‬
‫ܐ‬ ‫�‬ ‫�ܕ‬ ‫ܟ‬ ‫ܝܬ‬ ‫ܒ‬
‫ܛܘܦܣܘܗܝ ܕܒܪ ܐ ܡ�ܝܐ ܰܟ� ̇ܗ ܐܢ ܚܐܪ ܐܢ̱ܬ܀‬
‫ܳ ܶ ܰ‬ ‫ܶ ܽ ܳܳ ܳ ܰ ܰ ܳ‬
‫ܚܬܬ‪:‬‬ ‫ܰ ܺܽ ܳ‬ ‫ܢ‬ ‫ܐ‬ ‫ܪܥ‬ ‫�‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܰܘܡ ܰܛ ܰ�ܗܢ ܶܐ ܗ ܳܝ ܶܡܪܟ ܶ‬
‫ܕܠܡܚܬܬܗ ܕܡܪܗ ܬܪܫܘܡ ܒܢܒܝܘܬ ܰܐ܀‬ ‫ܽ‬
‫ܳ‬
‫ܚܙ ܐ ܬܡܢ‪:‬‬ ‫ܟܦܐ ܰܕ ܳ‬ ‫ܘܢܐ ܰܢ ܳ‬ ‫ܘܓ ܳ‬ ‫ܐ�ܐ ܽ‬ ‫ܘܪܣܝܐ ܰܓ ܳ‬ ‫ܘܟ ܳ‬ ‫ܽ‬ ‫‪975‬‬
‫ܰ‬
‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܐܚܕ ܢܶܛܥܰܢ ܰ‬ ‫ܕܡܪܝܳܡ ܶܕ ܰ‬
‫ܳ‬
‫ܘܒ ̇ܗ ܰ‬ ‫ܽܥ ܳ‬
‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ‪:‬‬‫ܘܪܣܝܐ ܶܡ ܰ‬ ‫ܕܡܘܬܐ ܳܗܝ ܕܥܰܠ ܽܟ ܳ‬ ‫ܳܐܦ ܺܗܝ ܽ‬
‫ܶ ܳ ܰ ܰ ܰ‬ ‫ܰ‬
‫ܒܣܪ ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܰܒܪ ܐ ܳܠ ܰܗܐ ̱ܗܘ ܕܐܬܐ ܒ‬
Whereas no eye has ever seen the Father from eternity,

980 nor the Son either, until He visited the earth in the flesh.
And this likeness, which the prophet saw on the chariot,
this is of the Son who came to seek out the sheep who had gone
astray.
And all these mysteries and types which are in the chariot
depict the Son with their forms and their appearances.
985 And if you are not convinced by the Apostles who preached the
Son,
behold! His revelation is plainly drawn by the prophets.
The prophet saw the throne and the seat upon the chariot,
and drew the image of the Virgin Mother who bore Him.
Come, Jew, read the prophet and – see! – you will find
990 the image of the Son who is revealed and standing as manifest.
With Him the chariot, adorned with appearances, was yoked,
and in its varieties it carried His mysteries to bring them to the
earth.
By Him the four living creatures moved as they moved,
and He commanded and drew them forth when they were standing
still.
995 By Him the wheels and the spirits were stirred into motion
in their forms, just as His will caused them to move.
For the sake of the Son of God they were given
various appearances, in order for the prophecy to declare His story.
And He showed His likeness in concealment to the sharers in His
mystery,
1000 that they might bring to the earth the picture of His beauty through
their revelations.
And if that were not so, for what purpose did Ezekiel see Him as a
man,
if not to make it known in what likeness He would appear in the
world?
‫ܚܙܬ ܥܰ ܳܝܢܐ ܳܗܐ ܶܡ ܰܢ ܳܥܠܰܡ‪:‬‬ ‫ܡܬܘܡ ܳ� ܳ‬ ‫ܰ ܳ ܶ ܽ‬

‫ܳܘ� ܳܒܐ ܡ‬
‫ܐܦ� ܰܠܒܪ ܐ ܳ ܥܕܡܐ ܕܒܒܣܪ ܣܥܪ ̇ܗ �ܪܥܐ܀‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫‪980‬‬
‫ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܥܰܠ ܡ‬ ‫ܚܙ ܐ ܺ‬ ‫ܕܡܘܬܐ ܰܕ ܳ‬ ‫ܘܗ ܶܕ ܐ ܽ‬ ‫ܳ‬
‫‪590‬‬ ‫ܒܪ ܐ ܶܕܐܬܐ ܕܢܶܒܥܶܐ ܥ ܶ ܶ‬ ‫ܳ‬ ‫ܳܗ ܳܕ ܐ ܗܝ ܰܕ ܳ‬
‫�ܒܐ ܰܕܛܥܰܘ܀‬
‫ܽ ̱ ܽ ܳ ܶ ܳ ܶ ܽ ̈ܶ ܰ ܰ ܰ ܳ‬
‫ܘܟ�ܗܘܢ ܗܠܝܢ ܐ̱� ܙ ܐ ܘܛܘܦܣܐ ܕܒܡܪܟܒܬܐ‪:‬‬
‫ܒܚ ̈ܙ ܰܘ ܽܝܗ ܰܘܢ܀‬ ‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ ܰܘ ܶ‬ ‫ܒܪ ܐ ܗܘ ܳܨ ܺܝܪܝܢ ܶܒ ܺ‬ ‫ܰܠ ܰ‬
‫̱‬
‫‪985‬‬
‫ܳ‬ ‫ܒܪܘܗܝ ܰܠ ܳ‬ ‫ܕܣ ܽ‬ ‫ܺ‬
‫ܶܘܐܢ ܰܠܫܠ ̈ܶ‬
‫ܒܪ ܐ � ܰܡ ܰܫܪ ܐܢ̱ܬ‪:‬‬ ‫ܝܚܐ ܰ‬
‫��ܢܶܗ ܰܢ ܺܗ ܳܝܪܐܺܝܬ܀‬ ‫ܢܒ ܶܝܐ ܺܨܝܪ ܶܓ ܳ‬ ‫ܳܗܐ ܰܒ ܺ̈‬
‫ܰ ܰ ܳ‬ ‫ܽܟ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܥܰܠ ܡ‬ ‫ܚܙ ܐ ̱ܗ ܳܘܐ ܺ‬ ‫ܘܬܒܐ ܳ‬ ‫ܘܡ ܳ‬
‫ܳ ܳ ܰ ܳ ܶ‬
‫ܘܪܣܝܐ ܰ‬
‫ܽ ܳ‬
‫ܠܡܐ � ܳܡܐ ܒܬܘܠܬܐ ܰܕܛܥܺ ܳܝܢܐ ܰ ܶܠܗ܀‬ ‫ܘܨܪ ܳ � ̇ܗ ܨ‬
‫ܰ‬
‫ܬܐ ܽܝ ̱ܗ ܳܘܕ ܳ�ܐ ܩܪܝ ܶ ܒܢܒ ܶܝܐ ܰܘܗܐ ܡܫܟܚ ܐܢ̱ܬ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܺ‬
‫ܐ܀‬ ‫ܝܪ‬‫ܘܩܐܡ ܐܟ ܰܢ ܺܗ ܳ‬ ‫ܒܪ ܐ ܰܕ ܓ� ܳ‬ ‫ܠܡܗ ܰܕ ܳ‬ ‫ܰܨ ܶ‬ ‫‪990‬‬
‫ܺ ܰ ܶ ̈ܶ‬ ‫ܶ ܶ ܰ ܰ ܳ ܰ ܰ ܳ‬
‫ܬ ܚܙܘܐ‪:‬‬ ‫ܝܟ ܰ‬ ‫ܒܗ ܐܬܟܕܢܬ ܗܝ ܡܪܟܒܬܐ ܦܬ‬
‫ܶ ܰ ܰ ܶ‬
‫ܝܗ ܐ̱ ܳ ܰ� ܰܙܘܗܝ ܛܥܢܬ ܬܝܬܐ �ܪܥܐ܀‬
‫ܳ‬ ‫ܘܚ ܳ� ܶܦ ̇‬ ‫ܒܫ ̈‬
‫ܳ‬
‫ܰܘ ܽ‬
‫ܰ‬ ‫ܳ‬ ‫ܶܒܗ ܐ ܳܙ̈ ̱ܠܢ ̱ܗ ܰ ̈ܘܝ ܐ ܰ‬
‫ܥ ܰܚ ̈� ܳܘܢ ܳܡܐ ܳܕܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ‪:‬‬ ‫ܪܒ‬
‫ܽ ܳ ܶ ܳ ܰ ܰܶ‬
‫ܶ ܳ ܳ ܳ̈ ܰ‬
‫ܝܡܢ ̱ܗ ̈ܘܝ܀‬ ‫ܡܫ� ܶ ̱ܗ ܳܘܐ �ܗܝܢ ܡܐ ܕܩ‬ ‫ܘܗܘ ܦܩܕ ܗܘܐ ܘ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ ܶ ܺ ̱̈ ܳ ܺ ̈ ܽ‬ ‫‪995‬‬
‫ܒܗ ܡܬܬܙܝܥܢ ܓܝܓ� ܘ�ܘܚܐ ܠܡܫ�ܝܘ‪:‬‬
‫ܶ‬
‫ܐܣܟ ܰܡ ̈ܝܗܝܢ܀‬ ‫�ܗܝܢ ܶܒ ܺ‬ ‫ܒ�ܢܶܗ ܰܡ ܶܪܦ ̱ܗ ܳܘܐ ܶ‬ ‫ܰܘܐܝܟ ܶܨ ܳ‬
‫ܗܒܝܢ ܺ ̱ܗ ܰܘܘ‬ ‫ܕܒܪ ܰܐ ܳܠ ܳܗܐ ܶܡܬܝܰ ܺ‬ ‫ܬܗ ܰ‬ ‫ܶ ܽ ܳ ܶ‬
‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶܡ ܺ̈ܛܠ ܶ ܺ̈ ܰ ܺ ܽ ܳ‬
‫ܚܙܘܝܢ ܚܙܘܝܢ ܠܢܒ ܶܝܘܬܐ ܕܫܪܒܗ ܬܐܡܪ܀‬
‫ܶ‬ ‫ܒܢ̈ܝ ܐ ܳ‬ ‫ܶ ܳ ܰ ܰ‬ ‫ܡܚ ܶܘܐ ̱ܗ ܳܘܐ ܽ‬ ‫ܰܘ ܰ‬
‫ܗ‪:‬‬ ‫ܙ‬ ‫�‬ ‫̱‬ ‫ܠ‬ ‫ܐ‬ ‫ܣܝ‬ ‫ܒܟ‬ ‫ܗ‬ ‫ܘܬ‬ ‫ܕܡ‬
‫‪1000‬‬
‫�� ܰܢ ܽ ̈‬ ‫ܒܓ ܳ‬ ‫ܘܦܪܗ ܶ‬ ‫ܕܫ ܶ‬ ‫ܘܪܬܐ ܽ‬ ‫ܰ ܽ ܰ ܳ ܽ ܳ‬
‫ܝܗܘܢ܀‬ ‫ܶܕܢܝܬ ܰܘܢ � ܽܪܥܐ ܨ ܰ‬
‫ܳ‬
‫ܶܘ ܴܐ� ܥܠ ܡܘܢ ܐܝܟ ܒ ܳܪܢܫܐ ܚܙܩܝܐܝܠ ܚܙܝܗܝ‪:‬‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬
‫�ܡܐ ܳܕ ܰܢܚ܀‬ ‫ܒܥ ܳ‬ ‫ܕܡܘܬܐ ܳ‬ ‫ܐܝܕ ܐ ܽ‬ ‫ܕܒ ܳ‬ ‫ܘܕܥ ܰ‬ ‫ܐ ܴ� ܰܕܢ ܰ‬
All the wonders of the chariot, the forms and flames, are dominated by the
figure of a man. This is the image of God, and the Father molded Adam
in the likeness of the incarnate Son who was to come.
The spirits and the wheels and the living spirit and the great
splendor,
and the appearance of fire, and the faces and wings of flame,
1005 and the voice of the wheels, and the thunder that proceeds from
the living creatures,
and the burning fire, and the dreadful appearance of the crystal,
and the backs of the cherubs which were set there as the lofty tri-
bunal of the Godhead,
and the eyes of fire which were fixed on it from every side,
and above it the high throne of the Son of God,
1010 yet He is seated in the great wonder like a man.
The cherub servants were seen in various likenesses,
yet He who was their Lord, Ezekiel saw Him as a man.
Before creation, the Father had drawn the image of His Son, Ezek 1:26–28;
and depicted Him, and showed him how He would shine forth Phil 2:6–7
on all on earth.
1015 The Father gazed at the likeness of His Son and molded Adam, Is 6:1–6
since He was going to give the Son to the world, He delineated
Him beforehand. 49
For this cause He said, “Let us make man in our image”, Gen 1:26–27; 9:6
in this same likeness in which Mary gave birth to the Only One.
The Father willed to send Him into the world as a man,
49Cf. Boulos Sony, “Hymne sur la création de l’homme,” esp. 179–

82 (Syr. 110–12) on the creation of Adam as a prefiguration of the Incar-
nate Word.
‫‪591‬‬ ‫ܝܬܐ ܰܘܙ ܳ‬ ‫ܽ ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬

‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫�ܘܚܐ ܘܓܝܓ� ܘܪܘܚܐ ܚ‬
‫ܶ ܳ ܽ ܳ ܰ ̈ܶ ܶ ̈ܶ ܰ ܶ ܺ ܳ‬
‫�ܗܒ ܰܝܬ ܳ ̈ܐ܀ܳ‬ ‫ܘܚ ܳܙܘܐ ܕܢܘܪ ܐ ܶܘܐܦܐ ܘܓܦܐ ܕܫ‬
‫ܥܡܐ ܳ ܳܕܢ ܶܦܩ ܡܢ ܚܝܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܘܪ ܳ‬ ‫ܝܓ� ܰ‬ ‫ܕܓ ̈‬ ‫ܘܩ� ܺ‬ ‫ܳ‬ ‫‪1005‬‬
‫ܽ ܳ ܳ ܳ ܶ ܳ ܺ ܰ ܽ ܰ ܽ‬
‫ܘܣ܀‬ ‫ܠ ܳ‬ ‫ܘܢܘܪ ܐ ܕܝܩܕ ܐ ܘܚܰܙܘܐ ܕܚܝ� ܕܩܪܘܣܛ‬
‫ܳ‬
‫ܬܩܢ ܐܝܟ ܳ ܺܒܝܡ ܳܪܡܬܐ ܰܕܐܠܗܘܬܐ‪:‬‬
‫ܽ‬ ‫ܳ‬ ‫ܕܡ ܰ‬ ‫ܘܚ ܳܨ ܐ ܰ‬‫ܰ‬
‫ܰ ̈ܺ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬
‫ܠ ܓܒܝܢ܀‬ ‫ܰ‬ ‫ܩܒܝܥܢ ܳܒ ̇ܗ ܶܡܢ ܽܟ‬ ‫ܘܥܰܝܢ̈ܐ ܽܕܢܘܪ ܐ ܰܕ ܺ‬
‫ܕܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܘܪܣܝܐ ܳܪ ܳܡܐ ܰ‬ ‫ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܽܟ ܳ‬
‫‪1010‬‬
‫ܒܬ ܳ‬ ‫ܶ‬ ‫ܶ ܰ‬
‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫ܘܗܘ ܰܟܕ ܝܳܬܒ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‬ ‫ܽ‬
‫ܬܚ ܶܘܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܡܘܢ ܶܡ ܰ‬ ‫ܡܘܢ ܶܕ ܳ ̈‬ ‫ܒܕ ܳ ̈‬ ‫ܒܕ ܐ ܶ‬ ‫ܽ ܶ ܰ ̈ܶ‬
‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܟ�ܘܒܐ ܳܥ ܳ ܳ ܰ‬ ‫ܽ‬
‫ܘܗܘ ܕܡܪ ܐ ̱ܗܘܐ ܐܝܟ ܒܪܢܫܐ ܰ ܚܙܝܗܝ ܚܙܩܝܐܝܠ܀‬
‫ܠܡܐ ܰܕ ܶ‬ ‫ܪܫܡ ̱ܗ ܳܘܐ ܐ ܳܒܐ ܰܨ ܳ‬ ‫ܳ‬
‫ܩܕܡ ܶܒ�ܝܳܬܐ ܰ‬ ‫ܳ‬
‫ܒܪܗ‪:‬‬ ‫ܰ‬
‫ܐ܀‬ ‫ܳ‬
‫ܘܚܘܝܶܗ ܰܕܐܝܟܢ ܳܕ ܰܢܚ ܶܒܝܬ ܐ��ܢܶ‬ ‫ܰ‬ ‫ܘܨ ܶܪܗ ܰ‬ ‫ܳ‬
‫‪1015‬‬
‫ܰ ܳ ܰ ܶ ܳ ܳ ܰ ܳ ܰ ܶ ܳܳ‬
‫ܰܒܨܠܡܐ ܕܒܪܗ ܚܪ ̱ܗ ܶܘܐ ܰ ܐܒܐ ܘܓܒܠܗ �ܕܡ‪:‬‬
‫ܪܥܐ ܰܩ ܶܕܡ ܰܪ ܶ‬ ‫ܥܬܝܕ ܗ ܳܘܐ ܺܕܢܐܬܐ � ܳ‬ ‫ܰ ܺ‬
‫ܫܡܗ܀‬ ‫ܐ ܶܝܟ ܕ ܳ ܳ ܶ ܶ ܳ ܳ ܰ ܰ ܶ‬ ‫̱‬
‫ܰ‬
‫ܡܛ�ܗܢܐ ܳܕܢܥܒܕ ܐ̱ܢܫܐ ܒܨܠܡܢ ܐܡܪ‪:‬‬
‫ܝܕ�ܐ܀‬ ‫ܳ‬ ‫ܝܚ ܳ‬ ‫�ܕܬ ܰܡܪܝܰܡ ܺܠ ܺ‬ ‫ܕܡܘܬܐ ܕܝ ܶ ܰ‬ ‫ܒܗ ܶܕ ܐ ܽ‬‫ܳ‬
‫ܕܪܗ � ܳ‬ ‫ܰ‬ ‫ܰ‬
‫ܨܒܐ ܗ ܳܘܐ ܐ ܳܒܐ ܰܢܫ ܶ‬ ‫ܰ‬
‫ܪܥܐ‪:‬‬ ‫ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ ̱‬
1020 and drew beforehand His form, the Great Image, in Adam.
And Ezekiel saw the likeness on the chariot
as a man higher than the summit of the heavens. 50 Is 66:1
He made that son of captivity, who was so concerned about the
exiled community,
an envoy, and He sent Him to the earth before His coming
1025 in order to come and announce concerning the Savior that, behold!
He is coming,
and His face was set to redeem the world at His coming:
“Behold! I saw His Glory upon the chariot when I was in captivity,
mounted on Might and coming to rebuild the world which had
been overthrown,
for He has set His face to come to the earth,
1030 for He seeks to save men from their captors.”
“Behold! On the cherubs His way presses toward His coming,
and He will not be tardy in saving, He who is coming to accom-
plish it.
With the voice of His speaking wheels, He cast fear
upon the captor, so that the latter might release the exiled
community from His hand.
1035 The Son of God will go forth to the earth as a man,
just as I saw Him on the chariot of the heavenly beings.
Then the blind people will believe firmly in the Son of God,
whose Father sent Him as a man that He might save the world.”
It was He whom the prophet saw seated upon the chariot
1040 and descending to the earth to trace a picture of His coming.
Whom did Ezekiel, son of the Hebrews, see on the throne?
For whom is this throne needful, if not for Him?
For Him, who was ready to come to the womb and be born,
and become a man. For Him a throne was also most appropriate.
50 On the shiʾur qomah tradition in Judaism, see Scholem, Jewish Gnos-

ticism, 36–42. And see Cohen, The Shiʾur Qomah. Cohen dates the text to
the sixth century, nearly contemporary with Jacob. On further comments
about shiʾur qomah and possible links of this homily with its tradition, see
Golitzin, “Image and Glory,” 344–47.
‫ܠܡܐ ܰܪ ܳܒܐ܀‬ ‫ܫܡ ̇ ̄ܗ ܽܨܘܪܬܶܗ ܳܒ ܳܐܕܡ ܰܨ ܳ‬ ‫ܘܩ ܶܕܡ ܳܪ ܳ‬ ‫ܰ‬ ‫‪1020‬‬

‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܥܰܠ ܡ‬ ‫ܕܡܘܬܐ ܳ‬ ‫ܘ� ̇ܗ ܰܠ ܽ‬
‫ܐ܀‬
‫ܶ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬
‫ܢ‬ ‫�‬ ‫ܫܡ‬ ‫ܕ‬ ‫ܐ‬ ‫ܨ‬ ‫ܚ‬ ‫ܢ‬ ‫ܡ‬ ‫ܠ‬ ‫ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ �ܥ ܶ‬
‫‪592‬‬ ‫ܽ ܳ‬ ‫ܺ‬
‫ܒܝܐ ܰܕܒܛ ܰܝܠ ̱ܗ ܳܘܐ ܶܠܗ ܺܥܰܠ ܳܓܠܘܬܐ‪:‬‬ ‫�ܗܘ ܰܒܪ ܶܫ ܳ‬ ‫ܰ‬
‫ܶ‬ ‫ܕܪܗ � ܳ‬ ‫ܘܫ ܶ‬ ‫ܥܒܕ ܐܺܝܙ ܰܓ ܳܕ ܐ ܰ‬
‫ܩܕ ܳܡ ܶ ܶܡܐܬܝܬܗ܀‬ ‫ܪܥܐ ܳ‬ ‫ܰ‬
‫ܘܩܐ ܳܕܗܐ ܐܬܐ ܶܠܗ‪:‬‬ ‫ܢܣ ܰܒܪ ܥܰܠ ܳܦ ܽܪ ܳ‬ ‫ܺܕܢܐܬܶܐ ܰ‬ ‫‪1025‬‬
‫�ܡܐ ܢܶ ܽ‬ ‫�ܥ ܳ‬ ‫ܝܬܗ ܳ‬ ‫ܺ ܳ̈ ܰ ܰ ̈ ܰ ܶ ܺ ܶ‬
‫ܦܪܘܩ܀‬ ‫ܘܣܝܡܢ ܐܦܘܗܝ ܕܒܡܐܬ‬
‫ܰ ܰ ܳ ܺ ܰ ܺ ܳ‬
‫ܳܗܐ ܐ ܺ ܳܝܩ ܶܪܗ ܥܰܠ ܡܶܪܟܒܬܐ ܚܙܝܬ ܒܫܒܝܬܐ‪:‬‬
‫ܣܚܝܦ܀‬ ‫�ܡܐ ܰܕ ܺ‬ ‫�ܥ ܳ‬ ‫ܘܫܢܐ ܳܘܐܬܐ ܕܢܶܒܢܶܐ ܳ‬ ‫ܰܕ ܺܪܟܝܒ ܽܥ ܳ‬
‫ܪܥܐ‪:‬‬ ‫ܒܢ ܳܝܢ̈ ܳܫܐ ܳܣܡ ܶܠܗ ܰܐ ̈ܶܦܐ ܺܕܢܐܬܶܐ ܰ� ܳ‬ ‫ܰܕ ܰ‬
‫‪1030‬‬
‫ܶ‬ ‫ܒܢܝܢ̈ ܳܫܐ ܳܒܥܶܐ ܕܢܶ ܽ‬ ‫ܳ‬ ‫ܰ‬
‫ܺ‬ ‫ܦܪܘܩ ܶܡܢ ܰܫ ܳܒ ̈ܝܐ܀‬ ‫ܕܠ ܰ‬
‫ܶ‬ ‫ܝܒܐ ܐ ܽ ܶ‬ ‫ܳܗܐ ܰܒ ܽ‬
‫ܘܪܚܗ ܥܰ ܶܠ ܶܡܐܬܝܬܗ‪:‬‬ ‫ܪܗ ܳ‬ ‫ܘܒܐ ܺ‬ ‫ܟ� ܶ‬
‫ܘܪܩ ܳܢܐ ܳܕܐܬܐ ܕܢܶ ܶ‬ ‫ܘܚܪ ܶܡܢ ܽܦ ܳ‬ ‫ܫܬ ܰ‬ ‫ܳ ܶ ܰ‬
‫ܥܒܕ܀‬ ‫ܘ� ܳ ܡ‬
‫ܪܡܝ ܰܙܘܥܐ‪ܳ:‬‬ ‫ܬܐ ܰܐ ܺ‬ ‫ܰ ܳ ܳ̈ ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܒܩ� ܺ‬ ‫ܳ‬
‫ܕܓ ܳܝܓ ܰܠ ܶܘܗܝ ܺ ܶܡܠܠ ܶ ܳ ܽ ܳ‬
‫ܰܥܰܠ ܰܫ ܳܒܝܐ ܕܢܪܦܐ ܐ ܰܝܕܗ ܡܢ ܓܠܘܬܐ܀‬
‫ܐܠ ܳܗܐ‪:‬‬ ‫ܒܪ ܐ ܰܕ ܳ‬ ‫ܪܥܐ ܳ‬ ‫ܐܝܟ ܰܒܪ ܐ ܳܢ ܳܫܐ ܳܢ ܶܦܩ � ܳ‬ ‫‪1035‬‬
‫ܰ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܰ‬ ‫ܰ ܰ ܺ ̱ܶ‬
‫ܐܝܟ ܕܚܙܝܬܗ ܥܳܠ ܡܪܟܒܬܐ ܰ ܕܫܡ�ܢܐ܀‬
‫ܠܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܥܘ ܳܝܪ ܐ ܰ‬ ‫ܰܢ ܰܫܪ ܳܡ ܶܕܝܢ ܥܰܡܐ ܺ‬
‫ܦܪܘܩ܀‬ ‫�ܡܐ ܢܶ ܽ‬ ‫ܕܥ ܳ‬ ‫ܕܪܗ ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܰܕ ܳܐܒܐ ܰܫ ܶ‬
‫ܰ ܰ ܳ‬ ‫ܶ ܽ ܳ ܳ ܺܳ ܳ ܶ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܒ ܥܰܠ ܡ‬ ‫ܬ‬ ‫ܠܗ ̱ܗ ܰܘ ܚܙ ܐ ̱ܗܘܐ ܺܢܒܝܐ ܕܝ‬
‫‪1040‬‬
‫ܶ‬
‫ܝܬܗ ܽܨܘܪܬܐ ܢ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܪܥܐ ܰܕ ܶ‬ ‫ܳܘܢ ܶܚܬ � ܳ‬
‫ܪܫܘܡ܀‬ ‫ܠܡܐܬ‬
‫ܰ ܶ ܳܶ‬
‫ܒܪ�̈ܐ‪:‬‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܶܒܪ ܶܥ‬ ‫ܘܪܣܝܐ ܳ‬ ‫ܒܟ ܳ‬ ‫ܠܡ ܽܢܘ ܽ‬ ‫ܰ‬
‫ܠܡܢ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ ܐ� ܐܢ ܶܠܗ܀‬ ‫ܘܪܣܝܐ ܰ‬ ‫ܰܐܘ ܽܗܘ ܽܟ ܳ‬
‫‪593‬‬ ‫ܠܡ ܳ‬ ‫ܪܣܐ ܰܘ ܰ‬ ‫ܠܟ ܳ‬ ‫ܐܬܛ ܰܝܒ ܺܕܢܐܬܶܐ ܰ‬ ‫ܰ ܶ ܰ‬
‫ܘ� ܳܕ ܐ‪:‬‬ ‫ܳ ܳ‬ ‫�ܗ ܶܘ ܕ ܳ ܳ ܶ ܳ‬
‫ܳ‬
‫ܘܢܶܗܘܐ ܐ̱ܢܫܐ ܠܗ ܐܦ ܟܘܪܣܝܐ ܛܒ ܚܫܚ ̱ܗܘܐ܀‬
‫ܰ‬ ‫ܳ‬ ‫ܽ‬
All the forms of the chariot owe to the economy of the revelation, thus shapes
are given the angels who are themselves of fire.
1045 The prophet, in the Spirit, saw the Son in a revealed fashion,
the cherubs of fire carrying Him solemnly upon their backs.
He saw the chariot and the different kinds joined to it,
and Him, seated like a judge on the high place above.
The spirit which blows and the fire that burns, yet is intangible,
1050 are angels and ministers for the Son of God.
As it is written, “He made them fire and spirit,” Ps 104
and brought them into being for His service from eternity.
This is the wonder, that from the fire all sorts of shapes,
wheels and faces and eyes of fire as revolving,
1055 He yoked to His Glory beings broken off from flame,
and from the fire, faces and wings in great awe. 51
and He divided up forms and members into spirit,
and likenesses and bodies and kinds.
And in a measured way He arranged the fire as wings on wings,
1060 faces upon faces, wheels and feet and hooves as well.
All the hosts were broken off from flame
and the fire of their shapes was divided up into likenesses.
The angel in white linen and the coals of fire (see Ezk 10:2–8). Parallels with
the high priest of the temple and the priest of the Christian Eucharist.
The chariot is also the revelation of the mysteries of the Church. Note the
importance of the epiclesis, i.e., the central role of the Holy Spirit in the
effecting of the eucharistic change.
Ezekiel saw a man of fire clothed with white linen,
and this linen, too, was of the angel’s fire. Ezek 10:2–8
51On “Fire” as one of Jacob’s favorite words for the Word, see
Brock, “Baptismal Themes,” 334–46. “Fire” is likewise one of the Rabbis’
favorite expressions for the word of revelation, cf. Harrington, Holiness,
132–33; 155–56. See also Brock, Fire from Heaven.
‫‪1045‬‬
‫ܳ ܰ ܳ ܶ ܳ ܺ‬ ‫ܢܒ ܳܝܐ ܽ‬ ‫ܺ‬
‫�� ܳܢܐܝܬ‪:‬‬ ‫ܓ‬ ‫ܐ‬ ‫ܒܪ‬ ‫ܠ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫̱‬ ‫ܝܗܝ‬ ‫ܘܚܐ ܳ‬
‫ܚܙ‬ ‫ܒܪ ܳ‬
‫ܝܗܘܢ܀‬ ‫ܘܪ ܐ ܥܰܠ ܰܚ ܰܨ ܽ ̈‬ ‫ܘܒܝ ܽܢ ܳ‬ ‫ܟ� ܰ‬ ‫ܝܚܝܢ ܶܠܗ ܽ‬ ‫ܡܙ ܺ‬ ‫ܰܕ ܰ‬
‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܡ ܰ‬
‫ܟܕ ܺܝܢܝܢ ܳܒ ̇ܗ‪:‬‬ ‫ܠܫܘܚ�ܦܐ ܰܕ ܺ‬ ‫ܪܟܒܬܐ ܰܘ ܽ‬
‫ܰ‬
‫ܚܙ ܐ ܰ‬ ‫ܳ‬
‫ܶ‬ ‫ܶ‬
‫ܘܡܐ ܰܕ�ܥܶܠ܀‬ ‫ܒܪ ܳ‬
‫ܳ‬
‫ܘܠܗ ܰܟܕ ܝܳܬܒ ܐܝܟ ܰܕ ܳ� ܳܢܐ ܰ‬
‫ܫܫܐ‪:‬‬ ‫ܬܓ ܳ‬ ‫ܩܕ ܐ ܘ� ܶܡ ܰ‬ ‫ܘܪ ܐ ܕܝܳ ܳ‬ ‫ܫܒܐ ܽܘܢ ܳ‬ ‫ܘܚܐ ܳܕܢ ܳ‬ ‫�ܪ ܳ‬ ‫ܽ‬
‫‪1050‬‬
‫ܺ ܰ ܰ ̈ܶ ܰ ܰ ܳ ̈ ܶ ܰ ܰ‬
‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܰܐܝܬ ܡ�ܟܐ ܘܡܫܡܫܢ ܶܐ‬
‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܟܬܝܒ ܰܕ ܰ‬ ‫ܰ ܰ ܺ‬
‫ܥܒܕ ܶ ܐܢܘܢ ܢܘܪ ܐ ܘܪܘܚܐ‪:‬‬ ‫ܝܟܢ ܕ ܶ‬ ‫ܐ‬
‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬
‫ܝܡ ܐܢܘܢ ܥܠ ܬܫܡܫܬܗ ܗܐ ܡܢ ܥܠܡ܀‬ ‫ܘܐܩ‬
‫̈‬ ‫ܳ ܰ ܶ ܳ ܶ ܳ ܽ ܳ ܶ ܳ̈ ܶ ܳ‬
‫ܗܢܘ ܬ ܶܗܪ ܐ ܕܡ ܶܢ ̇ܗ ܕܢܘܪ ܐ ܕܡܘܢ ܕܡܘܢ‪:‬‬
‫ܳ‬
‫ܘܪ ܐ ܰܟܕ ܶܡܬܟ�ܟܢ܀‬
‫ܰ‬ ‫ܘ� ̈�ܢܶܐ ܽܕܢ ܳ‬ ‫ܘܓ ̈ܦܐ ܰ‬ ‫ܶ‬ ‫ܺ ̈‬
‫ܺ ̈ܰ ܶ ܰ ܰ ܳ‬ ‫ܝܓ� ܳ ܶ ܽ ̈ܶ‬ ‫ܓ ܺ‬ ‫ܰ‬ ‫‪1055‬‬
‫ܟܕ ܶܢ �ܝܩܪ ܶܗ ܩܢܘܡܐ ܦܣܝܩܝ ܡܢ ܓܘܙܠܬܐ‪:‬‬
‫ܒܙܘܥܐ ܪ ܳ ܶܒܐ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬
‫ܘܓܦܐ ܶܡ ܳܢ ̇ܗ ܽܕܢܘܪ ܐ ܰ‬ ‫̈‬ ‫ܰܘܐܦܐ ܶ‬ ‫̈‬
‫ܳ‬ ‫ܳ‬ ‫ܠܓ ̇ܗ ܽ‬ ‫ܰܦ ܳ‬
‫�ܗ ܳܕ ܶ ̈ܡܐ‪:‬‬ ‫�ܨܘ�ܬܐ ܰܘ ܰ‬ ‫ܘܚܐ ܰܘ ܽ‬ ‫�ܪ ܳ‬
‫ܳ‬
‫ܠܫ ܳ ̈‬ ‫ܘܡܬܐ ܰܘ ܽ‬ ‫ܳ‬ ‫ܳ‬
‫ܠܩ ̈‬ ‫ܡܘܬܐ ܰܘ ܰ‬ ‫ܳ‬
‫�ܕ ̈‬ ‫ܰܘ ܶ‬
‫ܘܚ� ̈ܦܐ܀ ܶ ̈ܺ‬ ‫�ܢ ܳ‬ ‫ܬܐ ܰܣ ܳܕܪ ̇ܗ ܽ‬ ‫ܰ ܽ ܳ̈ ܳ‬
‫ܘܪ ܐ ܳ ܶܓ ܺܦܝܢ ܓܦܝܢ‪:‬‬ ‫ܘܫܚ ܺ ̈ ܶ ܶ ܶ‬ ‫ܰܘ ܺ̈ܠܡ ܰ ܺ‬ ‫‪1060‬‬
‫ܰ ܳ ܳ‬ ‫̈‬
‫�ܣ ܰܬ ܳܐ܀ܳ‬ ‫̈‬ ‫ܰ‬
‫ܐܦܝܢ ܐܦܝܢ ܓܝܓ� ܘ�ܓ� ܐܦ ܦ‬
‫ܝܩܝܢ ܽܟ ܽ‬ ‫ܦܣ ܺ‬ ‫ܠܬܐ ܺ‬ ‫ܶ ܰ ܰ ܳ‬
‫�ܗܘܢ ܚܝ�ܘܬܐ‪:‬‬ ‫ܰܡܢ ܶܓ ܳ ̈ܘܙ ܳ‬
‫ܽ‬ ‫̈‬
‫ܘ�ܕܡܘܬܐ ܡܦܠܓܐ ܢܘܪ ܐ ܕܐܣܟܡܝܗܘܢ܀‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬
‫‪594‬‬ ‫ܒܪ ܐ ܽܕܢ ܳ‬
‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝ ܰܐܝܠ‪:‬‬ ‫ܘܨ ܐ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܘܪ ܐ ܰܕ ܺ‬ ‫ܰܓ ܳ‬
‫ܕܗܘ ܰܡ� ܳܟܐ܀‬ ‫ܘܪܗ ̱ܗ ܳܘܐ ܰ‬ ‫ܘܨ ܐ ܶܡܢ ܽܢ ܶ‬ ‫ܳܕܐܦ ܽܗܘ ܽܒ ܳ‬
1065 The spirit in the vision was called a man clothed

in white linen, in fire, and it did not burn up because it was not
linen.
It was a kind 52 of linen, belonging to the likeness of a man that he
saw there,
for both He and his clothing were altogether of the nature of
flame.
With our own voices that we hear in the air
1070 the lofty accounts of the divinity are told to us.
For it was a man standing amidst the wheels that Ezekiel saw:
he saw Him as a man. And what was He to call Him except a man?
The Hidden Will broke off from the fire one spiritual <being>,
and depicted it and forged it, and Ezekiel saw Him in the likeness
of a man.
1075 The fire of that angel was clothed with resplendent hue,
and for this reason the prophet proclaimed it to be pure linen.
The one clothed with pure linen is at the place of the wheels
in order to receive coals in His palms of fire, and for what pur-
pose?
Coals of fire in the palms of flame,
1080 and the man of fire enters as well to take up the coals with His
hands.
And a cherub came and stretched out his hand amidst the wings,
and took the coals and placed <them> in the palms of flame.
And no man knows what the nature is
of these coals that are taken, or the variety of their shapes. 53
1085 That chariot and all its fittings are of fire,
accordingly the coals are made known as being another kind of fire.
And when he was able to let the coals fall from his fingers,
this angel, who is of fire – as was necessary –
<was able> to stretch out again and take the coals in his palms of
fire,
52 Kind (schema).
53 Shapes (schemata).
‫ܠܒܝܫ‪:‬‬ ‫ܒܪ ܐ ܰܕ ܺ‬ ‫ܪ�ܐ ܗ ܳܘܬ ܰܓ ܳ‬

‫ܬܩ ܳ ̱‬ ‫ܒܚ ܳܙܘܐ ܶܡ ܰ‬ ‫ܘܚܐ ܶ‬ ‫ܽܪ ܳ‬ ‫‪1065‬‬
‫ܕܠܘ ܽܒ ܳ‬ ‫ܘܪ ܐ ܘ� ܝܳ ܶܩܕ ܗ ܳܘܐ ܰ‬ ‫ܳ‬ ‫ܒܢ ܳ‬ ‫ܽܒ ܳ‬
‫ܘܨ ܐ ܰ ̱ܗ ܳܘܐ܀‬ ‫̱‬ ‫ܘܨ ܐ ܽ‬
‫ܚܙ ܐ ܬ ܳܡܢ‪:‬‬ ‫ܒܪ ܐ ܰܕ ܳ‬ ‫ܕܡܘܬ ܰܓ ܳ‬ ‫ܘܨ ܐ ܰܠ ܽ‬ ‫ܣܟܝܡ ܽܒ ܳ‬ ‫ܶܐ ܺ‬
‫ܶ‬ ‫ܽ ܰ ܽ ܶ ܶ ܰ ܰ ܳ‬
‫ܡܟܢ ̱ܗ ܳܘܐ ܽܟܠܗ܀‬ ‫ܠܬܐ ܳ‬ ‫ܕܗܘ ܘܠܒܘܫܗ ܡܢ ܓܘܙ‬
‫ܰ‬ ‫ܺ‬ ‫ܳ ܰ̈ ܺ ܰ ܰ ܰ ܳ ܰ ܶ ܰ‬
‫ܒܩܠܝܢ ܕܝܠܢ ܕܒܓܘ ܐܐܪ ܡܫܬܡܥܝܢ ܳ ܠܢ‪:‬‬
‫ܐܠ ܽܗܘܬܐ܀‬ ‫�ܒܐ ܳ� ܶܡܐ ܰܕ ܳ‬ ‫ܬܡܠܺܝܢ ܰܠܢ ܰܫ ܶ‬ ‫ܶܡ ܰ‬ ‫‪1070‬‬
‫ܶ‬ ‫ܶ‬
‫ܚܙ ܐ ܰ ܶܚ ܳ ܺܙܩ ܶܝܐܝܠ‬ ‫ܝܓ� ܳ‬ ‫ܒܪ ܐ ܳܕܩܐܡ ܰܒ ܳܝܢܬ ܺܓ ̈‬
‫ܰ‬
‫ܕܓ ܳ‬ ‫ܰ‬
‫ܒܪ ܐ܀‬‫ܩܪܝܘܗܝ ܐ� ܰܓ ܳ‬ ‫ܘܡ ܳܢܐ ܢܶ ܺ‬ ‫ܒܪ ܐ ܳ‬ ‫ܚܙܝܗܝ ܐܝܟ ܰܓ ܳ‬ ‫ܳ‬
‫̱ܽ‬ ‫̱‬
‫ܘܚ ܳܢܐ‬
‫ܘܪ ܐ ܰܚܕ ܪ ܳ‬ ‫ܦܣܩ ܡܢ ܽܢ ܳ‬
‫ܣܝܐ ܶ ܰ ܼ‬ ‫ܡܙ ܐ ܰܟ ܳ‬ ‫ܶܪ ܳ‬
‫ܚܙܝ ܰ ̱ܗܝ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܒܪ ܐ ܳ‬ ‫ܕܡܘܬ ܰܓ ܳ‬ ‫ܘܒ ܽ‬ ‫ܘܚܫܠܗ ܰ‬ ‫ܘܨ ܶܪܗ ܰ‬ ‫ܳ‬
‫ܕܗܘ ܰܡ� ܳܟܐ‪:‬‬ ‫ܘܪܗ ܰ‬ ‫ܒܫܬ ܽܢ ܶ‬ ‫ܐ�ܐ ܶܠ ܰ‬ ‫ܘܢܐ ܰܓ ܳ‬ ‫ܰܓ ܳ‬ ‫‪1075‬‬
‫ܟܝܐ܀‬ ‫ܘܨ ܐ ܰܕ ܳ‬ ‫ܢܒ ܳܝܐ ܽܒ ܳ‬ ‫ܩܪܝܗܝ ̱ܗ ܳܘܐ ܺ‬ ‫�ܗ ܳܢܐ ܳ‬ ‫ܘܡ ܽܛ ܳ‬ ‫ܽ‬
‫ܟܝܐ‪:‬‬ ‫ܘܨ ܐ ܰܕ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܝܓ ܶ� ܽܗܘ ܰܗܘ ܰܕ ܺ‬ ‫ܥܰܠ ܶܒܝܬ ܺܓ ̈‬
‫ܠܡ ܳܢܐ ܰܟܝ܀‬ ‫ܘܪ ܐ ܰܘ ܳ‬ ‫ܒܚ ̈ܘܦܢܶܐ ܽܕܢ ܳ‬ ‫ܘܡ� ܐ ܽ‬ ‫ܫܩܘܠ ܺܓ ܶ‬ ‫ܕܢܶ ܽ‬
‫ܽ ܶ ܽ ܳ ܰ ܳ ܽ ̈ܶ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܓܘܡ� ܐ ܕܢܘܪ ܐ ܒ ܶܝܢܬ ܚܘܦܢܐ ܕܫ‬
‫̈‬ ‫ܰ‬
‫ܘܡ� ܐ ܒܐܝܕܘܗܝ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܘܥܐܠ ܕܢܶ ܽ‬ ‫ܘܪ ܐ ܳ‬ ‫ܒܪ ܐ ܽܕܢ ܳ‬ ‫ܰ ܳ‬ ‫‪1080‬‬
‫ܘܓ ܽ ܳ ܰ ܶ ܺ ܶ ܰ ܳ ܶ ̈ܶ‬
‫ܓ‬ ‫ܘܠ‬ ‫ܫܩ‬ ‫ܳ‬
‫ܶܘܐܬܐ ܟܪܘܒܐ ܘܐܘܫܛ ܐܝܕܗ ܒܝܢܬ ܓܦܐ‪:‬‬
‫ܳ ܽ ̈ܶ ܰ ܶ ܳ‬ ‫ܫܩܠ ܽܓ ܶ‬ ‫ܰܘ ܰ‬
‫�ܗ ܺܒܝܬܐ܀‬ ‫ܘܣܡ ̱ܗܘܐ ܒܚܘܦܢܐ ܕܫ‬ ‫ܘܡ� ܐ ܳ‬
‫‪595‬‬ ‫ܳ ܳ ܳ ܰ ܳ ܶ ܽ ܶ ܶ ܰ ܳ̈ ܰ‬
‫ܣܒܢ ̱ܗ ̈ܘܝ‪:‬‬ ‫ܘ� ܐ̱ܢܫ ܝܕܥ ܕܗܠ ܰܝܢ ܓܘܡ� ܐ ܕܡܬܢ‬
‫ܘܚ� ܳܦܐ ܶܕܐܣܟ ܳܡܝܗܝܢ܀‬
‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܺ‬ ‫ܢܗܝܢ ܐܘ ܽܫ ܳ‬ ‫ܟܝ ܶ‬ ‫ܕܡܘܢ ̱ܗ ܳܘܐ ܳ‬ ‫ܽ‬
‫‪1085‬‬
‫ܘܪ ܐ ̱ܗܝ ܽܟ ܳ� ̇ܗ ܰܘ ܺ‬ ‫ܒܬܐ ܽܕܢ ܳ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܥܒ ̈� ܳܕܬ ̇ܗ‪:‬‬ ‫ܗܝ ܡܪܟ‬
‫̈‬ ‫ܳ ܶ ܽ ܶ ܽ ܳ ܺ ܳ ܶ ܰ ܳ̈ ܰ‬
‫ܡܕܝܢ ܓܘܡ� ܐ ܕܢܘܪ ܐ ܐ̱ܚܪܬܐ ܡܬܝܕܥܢ ̱ܗܘ ܳܝ܀‬
‫ܶ‬ ‫ܬܪ ܽܓ ܶ‬ ‫ܳ ܰ ܰ‬
‫ܘܡ� ܐ ܶܡܢ ܶܨܒܥ̈ܬܗ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܫܟܚ ̱ܗܘܐ ܕܢ‬ ‫ܘܟܕ ܶܡ ܰ‬
‫ܰ‬
‫ܰ‬
‫�ܨܬ܀‬ ‫ܝܟܢ ܐ ܰ‬ ‫ܘܪ ܐ ̱ܗ ܳܘܐ ܐ ܰ‬ ‫ܰܗܘ ܰܡ� ܳܟܐ ܰܕ ܽܕܢ ܳ‬
‫ܘܦܢܶܐ ܽܕܢ ܳ‬ ‫ܒܚ ̈‬ ‫ܘܡ� ܐ ܽ‬ ‫ܢܣܒ ܽܓ ܶ‬ ‫ܘܫܛ ̱ܗ ܳܘܐ ܰܘ ܰ‬ ‫ܕܬܘܒ ܰܢ ܶ‬ ‫ܽ‬
‫ܘܪ ܐ‪:‬‬
1090 and then to go forth to scatter them, as he had been commanded

by the Majesty.
The cherubs of fire and the ministers of flame
were also seen among these coals of fire.
The man of fire took the fire from the chariot which is
all of fire, and He scattered the coals – but for what purpose?
1095 The whole vision was drawn, and is, from flame,
and nothing moved there that was not of fire.
And the cherubs of fire are among the cherubs of flame,
and the coals of fire the man gave who is also of fire.
To what end are these coals of the chariot needed?
1100 It is to this point that the whole enquiry looks, and the speaker has
come to a stop.
If the Lord of the cherubs had wanted to set the earth afire,
with the single tip of a wing He would have moved the fire and set
the universe alight.
From every side that chariot lets fire gently fall,
and for what purpose were coals kept in it, which itself was fire?
1105 The Son of God is all the beauty of prophecy,
and without Him there is neither prophecy nor revelation.
In the coals of fire the pearls of His body are drawn,
and in the chariot the holy altar of divinity.
The Son of God is both judge and savior,
1110 and He is both propitiation in all the world and avenger.
These coals of fire that are in the chariot depict His body.
They were placed in it both for retribution and for forgiveness.
One of them was given to Isaiah to forgive his iniquity, Is 6:1–6
and others were scattered in Jerusalem for punishment.
‫‪1090‬‬
‫ܳ‬ ‫ܕܪ ܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܘܢܶ ܽܦܘܩ ܢܶ ܶ‬
‫ܦܩܝܕ ̱ܗ ܳܘܐ ܶܡܢ ܰܪ ܽܒܘܬܐ܀‬
‫ܽ ܶ ܽ ܳ ܰ ܰ ܳ̈ ܶ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܟ�ܘܒܐ ܕܢܘܪ ܐ ܘܡܫܡܫܢܐ ܕܫ‬
‫̈‬ ‫ܰ ܳ ܳ ܶ ܽ ܶ ܽ ܳ ܶ ܰ ܳ̈ ܰ‬
‫ܘܒܝܢܬ ܗܠܝܢ ܓܘܡ� ܐ ܕܢܘܪ ܐ ܡܬܚܙܝܢ ̱ܗܘܝ܀‬
‫ܒܬܐ ܽܕܟ ܳ� ̇ܗ ܽܢ ܳ‬ ‫ܳ ܽ ܳ ܶ ܰ ܰ ܳ‬ ‫ܰ‬
‫ܘܪ ܐ ̱ܗܝ‪:‬‬ ‫ܫܩܠ ̱ܗܘܐ ܢܘܪ ܐ ܡܢ ܡܪܟ‬
‫ܠܡ ܳܢܐ ܰܟܝ܀‬ ‫ܘܪ ܐ ܰܘ ܳ‬ ‫ܒܪ ܐ ܽܕܢ ܳ‬ ‫ܘܡ� ܐ ܰܓ ܳ‬ ‫ܰܘ ܳܕܪ ܐ ܽܓ ܶ‬
‫‪1095‬‬
‫ܶ‬ ‫ܳ ܳ ܶ‬ ‫ܶ ܰ ܰ ܳ‬
‫ܘܩܐܡ ܽܟܠܗ ܶܚ ܳܙܘܐ‪:‬‬ ‫ܘܙܠܬ ܳܐ ܺܨ ܰܝܪ ̱ܗܘܐ‬ ‫ܡ ܶܢ ܶܓ ܰ‬
‫ܳ‬ ‫ܳ‬
‫ܘܡܕܡ ܬܡܢ � ܙ ܐܥ ̱ܗܘܐ ܕܠܘ ܢܘܪ ܐ ̱ܗܘܐ܀‬‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܘܒܐ ܽܕܢܘܪ ܐ‪ܳ:‬‬ ‫ܝܬܐ ܽ‬ ‫ܽ ܶ ܰ ܶ ܺ ܳ‬ ‫ܶ‬
‫ܟܪ ܳ‬ ‫ܘܡܢ ܶܒܝܬ ܟ�ܘܒܐ ܕܫ�ܗܒ‬
‫ܒܪ ܐ ܳܕܐܦ ܽܗܘ ܽܢ ܰ‬
‫ܘܪ ܐ ̱ܗܘ܀‬ ‫ܘܪ ܐ ܝܰܗܒ ܗ ܳܘܐ ܰܓ ܳ‬ ‫ܘܡ� ܐ ܽܕܢ ܳ‬ ‫ܘܓ ܶ‬ ‫ܽ‬
‫ܶ ܰ ̈ܳ ܳ ܶ ܽ ܶ ܳ ܰ ܰ ܳ‬ ‫̱‬ ‫̱‬
‫ܠܡܘܢ ܡܬܒ�ܝܢ ܗܠܝܢ ܓܘܡ� ܐ ܳ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܽ‬
‫‪1100‬‬
‫ܒܥܬܐ ܳܘܢܚ ܐ ܽܡ ܳ‬ ‫ܳ‬ ‫ܝܪ ܐ ܽܟ ܳ� ̇ܗ ܳ‬ ‫�ܗ ܳܪܟܐ ܳܚ ܳ‬ ‫ܳ‬
‫ܘܪ ܐ܀‬
‫ܘܗܝ‪:‬‬ ‫ܘܒ‬‫ܟ� ܰ‬ ‫ܪܥܐ ܰܗܘ ܰܕ ܽ‬ ‫ܘܩܕ ܰ� ܳ‬ ‫ܒܥܐ ܗ ܳܘܐ ܰܕܢ ܶ‬ ‫ܶܐ ܽܠܘ ܳ‬
‫̱‬
‫ܩܕ ܐ ܬ ܶܒܝܠ‬
‫ܳ ܽ ܳ ܳ ܳ ܺ‬
‫ܡܙܝܥ ̱ܗܘܐ ܢܘܪ ܐ ܘܝ‬ ‫ܒܚܕ ܺܪܫ ܶܓ ̈ܶܦܐ ܺ‬ ‫ܰ‬
‫ܰ ܶ̈̇ ܽ ܳ ܳ ܳ ܳ ܰ ܰ ܳ‬
‫ܘܡܢ ܽܟܠ ܓܒܝܗ ܢܺܘܪ ܐ ܪܣܡܐ ܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܶ‬
‫‪596‬‬ ‫ܕܗܝ ܽܢ ܳ‬ ‫ܘܡ� ܐ ܢܛ ܳܝ�ܢ ̱ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܺ‬ ‫ܠܡܘܢ ܽܓ ܶ‬ ‫ܰܘ ܽ‬
‫ܘܪ ܐ ̱ܗ ܳܘܬ܀‬
‫‪1105‬‬
‫ܽ ܶ ܽ ܳ ܰ ܺ ܳ‬ ‫ܰܒܪ ܰܐ ܳܠ ܰ‬
‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܘܦܪ ܐ ܕ‬ ‫ܫ‬ ‫ܗ‬ ‫ܠ‬ ‫ܟ‬ ‫ܘ‬ ‫ܗ‬ ‫̱‬ ‫ܐ‬ ‫ܗ‬
‫ܰ ܰ ܶ ܶ ܳ ܺܽ ܳ ܳ ܶ ܳܶ‬
‫��ܢ̈ܐ܀‬ ‫ܘܠܒܪ ܡܢܗ � ܢܒܝܘܬܐ ܘ� ܓ‬
‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ ܰ ܽ ܳ ܰ ܳ ܳ‬
‫�ܓ ܳܢܝܬܐ ܕܦܓܪܗ ܳ ܨܝ�ܢ‪:‬‬
‫ܺ‬ ‫ܒܓܘܡ�ܝ ܢܘܪ ܐ ܡ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܰ ܰ ܳ ܰ ܰ ܽ ܳ‬
‫ܒܡܪܟܒܬܐ ܡܕܒܚܩܘܫܬܐ ܕܐܠܗܘܬܐ܀‬ ‫ܰܘ ܰ‬
‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬
‫ܳ‬ ‫ܽ‬ ‫ܒ ܽܪ ܐܠܗܰܐ ܳܗ ܳܘ ܕ�ܢ ܳܐ ܳܘܗܘ ܽܦ ܶܪܘܩ ܽܐ‪ܳ :‬‬ ‫‪1110‬‬
‫ܘܗܘ ܡܚܣ�ܢܐ ܒܥ�ܡܐ ܟܠܗ ܘܗܘ ܬܒܘܥܐ܀‬
‫ܰ ܶ ܺ ܳ ܳ ܶ ܽ ܶ ܰ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܠܦܓܪܗ ܨܝ�ܢ ܗܠܝܢ ܓܘܡ�ܳܐ ܕܒܡ‬
‫ܳ‬ ‫ܘܪ� ܽܢܘܬܐ ܰܘ ܽ‬ ‫ܠܦ ܳ‬ ‫ܕܣ ̈ܝ ܳܡܢ ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܽ‬
‫ܠܫܘܒܩܢܐ܀‬ ‫ܳ‬
‫ܶ‬ ‫ܺ ܶ ̱‬
‫ܘܠܗ‪:‬‬ ‫ܫܒܘܩ ܥܰ ܶ‬ ‫ܗܒܐ ̱ܗ ܳܘܬ ܕܬ ܽ‬ ‫ܥܝܐ ܶܡܬܝܰ ܳ‬ ‫ܚܕ ܐ � ܰܫ ܳ‬ ‫ܳ‬
‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܬܒܥܬܐ ܶܡ ܰ‬ ‫ܳ‬ ‫ܰ‬
‫ܘܨܝܕ ܐܘܪܫܠܡ ܐܝܟ ܠ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬
‫ܬܕ �ܝܢ ̱ܗܘܝ܀‬
1115 Within the chariot were holy coals of fire,

in the holy altar or sanctuary are precious pearls.
In the altar is the Body and on the chariot, fire abides,
for both above and below there is a single mystery of the Only
One. 54
The angel who was clothed in white linen in the revelation
1120 is a type of the priest clothed with the form of the Son of God.
is <a type> of the priest who enters <the sanctuary> and conse-
crates in the place of propitiation.
And the fact that the cherub stretches the coals out to the one out-
side,
is in order that the priest should know that he is not the one who
has authority for propitiation.
1125 Rather, the Holy Spirit stands between him and the Father,
and He breaks and gives the body of the Son to the priest to go
forth
in the assembly to scatter the body on the just and on the sinners,
that he might make judgment and forgive the iniquities of all the
world.
The cherub within the chariot stretched out his hand
1130 and gave the coals to the one who was clothed in white linen there.
And here he taught of the Spirit who is in the place of propitiation,
and it is He who extends the body to the priest to distribute.
And it is not the priest who has authority to sacrifice the Only
One, 55
and to lift Him up before His Father as a sacrifice for sinners.
54 The liturgy of heaven and the worship of the Church are therefore
one and the same.
55 Lines 1134–1145: The angel himself is “a type of the <Christian>
priest clothed with the form (ṣurtâ) of the Son of God” while the hand
beneath the chariot is an image of the Eucharistic change, as Jacob makes
clear in this extended passage. See Golitzin, “Image and Glory,” 355.
‫‪1115‬‬
‫ܰ ܰ ܰ ܳ ܽ ܶ ܽ ܳ ܰ ܺ ܳ̈ ܳ‬
‫ܝܫܬܐ‪:‬‬ ‫ܘܡ� ܐܳ ܳܕܢܘܪ ܰܐ ܺ ܩܳܕ ܳ‬ ‫ܒܓܘ ܡܪܟܒܬܐ ܓ‬
‫ܘܕܫܐ ܰܡ�ܓܢܝܬܐ ܝܩܝ�ܬܐ܀‬ ‫ܳ‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܒܡ ܰ‬ ‫ܰ‬
‫ܒܬܐ ܽܢ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܕܒܚܐ ܰܦ ܳ‬
‫ܪ�ܐ‪:‬‬‫ܘܪ ܐ ܰܫ ܳ‬ ‫ܓܪ ܐ ܘܥܰܠ ܡܪܟ‬ ‫ܒܡ ܳ‬ ‫ܰ‬
‫ܰܕ�ܥܶܠ ܰܘܠܬܚܬ ܰܚܕ ̱ܗ ܽܘ ܐ̱ ܳܪ ܳܙ ܐ ܺܕ ܺ‬ ‫ܰ‬
‫ܝܕ ܳ�ܐ܀‬ ‫ܝܚ ܳ‬
‫�� ܳܢܐ‪:‬‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫ܘܨ ܐ ܰ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܰܗܘ ܰܡ ܰ� ܳܟܐ ܰܕ ܺ‬
‫‪1120‬‬
‫ܽ ܶ ܳ ܳ ܰ ܺ ܽ ܶ ܰ ܰ‬
‫ܕܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܘܦܣܗ ܕܟܗܢܐ ܕܠܒܝܫ ܨܘܪܬܗ‬ ‫ܰܛ ܳ ܶ‬
‫ܳ ܰ ܳ ܺ ̈ ܶ ܰ ܰ ܰ ܳ‬
‫ܘܕܥܐܠ ̱ܗܘ ܶܐ ܒܝܢܬ ܓܝܓ� ܠܓܘ ܡܪܟܒܬܐ‪:‬‬
‫ܘܣ ܳܝܐ܀‬ ‫ܡܩ ܶܕܫ ܶܒܝܬ ܽܚ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܕܥܐܠ ܳܟ ܳ‬ ‫ܳܗܝ ܗ ܺܝ ܳ‬
‫ܘܒܐ ܽܓ ܶ‬ ‫̱‬
‫�ܗܘ ܰܒ ܳܪ�ܐ‪ܳ:‬‬ ‫ܘܡ� ܐ ܰ‬ ‫ܟܪ ܳ‬ ‫ܘܫܛ ܗ ܳܘܐ ܽ‬ ‫ܶ‬ ‫ܰܘ ܰ‬
‫ܕܡ‬
‫ܺ‬ ‫̱‬
‫ܘܣ ܳܝܐ܀‬ ‫ܕܠܘ ܽܗܘ ܰܫܠܝܛ ܥܰܠ ܽܚ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܶܕ� ܰܕܥ ܳܟ ܳ‬
‫ܶܐ ܴ� ܽܪ ܳ‬ ‫‪1125‬‬
‫ܳܰ‬ ‫ܶ‬
‫‪597‬‬
‫ܘܕܫܐ ܳܩܐܡ ܶܒܝܬ ܶܠܗ �ܒܐ‪:‬‬ ‫ܘܚܐ ܽܕܩ ܳ‬
‫ܗܢܐ ܢܶ ܽܦܘܩ܀‬ ‫ܠܟ ܳ‬ ‫ܒܪ ܐ ܳ‬ ‫ܓܪܗ ܰܕ ܳ‬ ‫ܘܩܨܶ ܐ ܘܝܳ ܶܗܒ ܰܦ ܶ‬
‫ܶ ܶ ܶ ܳ ܰ ܰ ܺ ̈ܶ‬
‫ܳ‬
‫ܳܶ‬
‫ܝܩܐ ܳܘܥܰܠ ܰܚܛ ̈ܝܐ‪:‬‬ ‫ܢܕܪ ܐ ܒܟܢܫܐ ܥܠ ܙ ܕ‬
‫ܳ ܳ ܽ ܶ‬ ‫ܰ‬ ‫ܥܒܕ ܺܕ ܳܝܢܐ ܘܢܶ ܽ‬ ‫ܕܢܶ ܶ‬
‫�ܡܐ ܟܠܗ܀‬ ‫ܰ‬ ‫ܫܒܘܩ ܥܘ� ܕܥ‬
‫ܘܫܛ ܐ ܺ ܶ‬ ‫ܒܬܐ ܐ ܶ‬ ‫ܽ ܳ ܰ ܰ ܶ ܰ ܰ ܳ‬
‫ܗ‪:‬‬ ‫ܝܕ‬ ‫ܟܪܘܒܐ ܕܠܓܘ ܡܢ ܡܪܟ‬
‫‪1130‬‬
‫ܳ‬ ‫ܳ ܽ ܳ ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܝܰܗܒ ܗ ܳܘܐ ܽܓ ܶ‬
‫�ܗܘ ܕܠܒܝܫ ̱ܗܘܐ ܒܘܨ ܐ ܬܡܢ܀‬ ‫ܐ‬ ‫ܘܡ�‬
‫ܰ ̱ܶ ̱ܳ ܳ ܽ ܳ ܳ ܶ‬
‫ܳ‬ ‫ܳ‬ ‫ܽ‬
‫ܘܐܠܦ ܗܪܟܐ ܕܪܘܚܐ ܕܩܐܡ ܒܝܬ ܚܘܣܝܐ‪:‬‬ ‫ܶ‬
‫ܽ‬ ‫ܽ ܰ ܶ ܶ ܰ ܳ ܳ ܳ ܰ ܰ ܳ‬
‫ܘܗܘ ܡܘܫܛ ܠܗ ܦܓܪ ܐ ܠܟܗܢܐ ܠܡܦܠܓܘ܀‬
‫ܝܕ ܳ�ܐ‪:‬‬
‫ܝܚ ܳ‬ ‫ܕܒܘܚ ܺܠ ܺ‬ ‫ܗܢܐ ܰܫܠܺܝܛ ܕܢܶ ܽ‬ ‫ܘܠܘ ܽܗܘ ܳܟ ܳ‬ ‫ܰ‬
‫ܳ ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܰ‬
‫ܒܚܐ ܚܠܦ ܚܛܝܐ܀‬ ‫ܘܗܝ ܰܢܥܠܗ ܶܕ ܳ‬ ‫ܩܕܡ ܐ ܽܒ ̱‬ ‫ܰܘ ܳ‬
1135 Rather, the Holy Spirit comes forth from the Father,
and descending, He overshadows 56 and dwells within the bread and
makes it the body. 57
And it is He who makes it precious pearls,
and who will clothe souls who are betrothed to Him with riches.
It is He who permits the priest to break <the bread>, and then He
does so
1140 and He takes it out to scatter on the sinners and make them
righteous.
And the Spirit who is within stretches out to the priest who is out-
side,
like the cherub stretched out to the man who was in white linen,
and the priest takes from Him the propitiatory fire in the hollow of
his hand,
and, taking it out, he gives flowing wealth to all the world.
1145 And those coals which were in the hollow of the chariot,
this is the fire that was kindled to consume the briars of the earth.
For this reason the angel was clothed with white linen,
that with its actions it might depict a priest for the sons of Aaron.
There is no clothing among the angels. Yet the angel was clothed
1150 that it might reveal a type that depicts 58 for those on earth:
just as the high priest, when he entered the holy of holies,
was ordered by the Law to wear clothing of white linen. Lev 16:2–5
And for this reason, in that shape of the high priest,
the angel drew near the chariot that was filled with fire.
56 Overshadows (aggen) has its roots in Jewish Aramaic and in the

Peshitta. It is also found in many Syriac anaphoras. From its use in the
Annunciation narrative, Lk 1:35, one sees that within the Syriac tradition it
is a term for divine activity of a salvific nature. See Brock, “Passover, An-
nunciation and Epiclesis”. For the use of aggen in later spiritual writers see,
Brock, “Maggnanuta”.
57 Elsewhere Jacob uses škintâ as denoting the Second Person, and
here uses the same root, škn, in verbal form for the action of the Spirit at
the Eucharistic epiklesis. Thus the Spirit’s coming to dwell (šken) in the Gifts
makes present the dwelling (škintâ) among us of Christ, the Immanuel.
58 Depicts (ṣur), i.e. gives a picture, see note 41.
‫ܘܕܫܐ ܳܢ ܶܦܩ ܶܡܢܶܗ ܰܕ ܳܐܒܐ‪:‬‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܶܐ ܴ� ܽܪ ܳ‬ ‫‪1135‬‬

‫ܒܕܗ ܰܦ ܳ‬
‫ܓܪ ܐ܀‬ ‫ܚܡܐ ܘܥܰ ܶ‬ ‫ܘܫ ܶܪ ܐ ܒܠ ܰ ܳ‬ ‫ܳܘܢ ܶܚܬ ܰܡ ܶܓܢ ܳ‬
‫ܳ‬ ‫ܳܶ ܶ ܶ ܰ ܳ ܳ‬
‫�ܓ ܳܢܝܬܐ ܝܰ ܺܩ ܳܝ�ܬܐ‪:‬‬ ‫ܘܥܒܕ ܡܢܗ ܡ‬
‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ ܰ ܳ̈ ܳ‬
‫ܦܫܬܐ ܰܕܡܟܝ�ܢ ܠܗ ܥܘܬܪ ܐ ܢ�ܒܫ܀‬ ‫ܘ�ܢ‬
‫ܶ‬ ‫ܳ‬ ‫ܶ‬
‫ܽܗܘ ܡܦܣ ܠܗ ܠܟܗܢܐ ܢܩܨܶ ܐ ܶܘܟܢ ܩܨܶ ܐ ܠܗ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬
‫ܘܡ ܶܦܩ ܳܕ ܶܪ ܐ ܥܰܠ ܰܚܛ ̈ܝܐ ܰܢܙ ܶܕܩ ܐ ܽܢܘܢ܀‬
‫ܳܶ‬ ‫ܰ‬ ‫‪1140‬‬
‫ܠܒܪ‪:‬‬‫ܗܢܐ ܰܕ ܰ‬ ‫ܠܟ ܳ‬ ‫ܘܫܛ ܶܠܗ ܳ‬ ‫ܠܓܘ ܽܗܘ ܰܡ ܶ‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܽܘܪ ܳ‬
‫ܘܫܛ ̱ܗ ܳܘܐ܀‬ ‫ܘܨܗ ܽܗܘ ܰܡ ܶ‬ ‫ܒܪ ܐ ܽܕܒ ܶ‬ ‫ܠܓ ܳ‬ ‫ܘܒܐ ܰ‬ ‫ܟܪ ܳ‬ ‫ܰܐܝܟ ܰܕ ܽ‬
‫ܽ ܰ̈ ܽ ܳ ܰ ܳ ܳ‬
‫ܣ� ܺܢܝܬܐ‪:‬‬ ‫ܘܫ ܶܩܠ ܶܡܢܶܗ ܒܚܘܦ�ܘ ̱ܗܝ ܢܘܪ ܐ ܡܚ‬ ‫ܳ‬
‫ܳ ܳ ܽ ܶ‬ ‫ܳ‬
‫ܘܡ ܶܦܩ ܝܳ ܶܗܒ ܽܥܘܬܪ ܐ ܰܫ ܳ‬ ‫ܰ‬
‫ܪ�ܐ �ܥ�ܡܐ ܟܠܗ܀‬
‫‪1145‬‬
‫ܳ ܽ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܗ ܶܠܝܢ ܽܓ ܶ‬ ‫ܳ‬
‫ܘܡ� ܐ ܺܕܐܝܬ ܰ ̱ܗܘܐ ܒܥܘܒܗ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬
‫ܐܪܥܐ܀‬ ‫ܥܪ ̇ܗ ܰܕ ܳ‬ ‫ܘܩܕ ܝܰ ܳ‬ ‫ܕܣ ܰܦܬ ܕܬ ܶ‬ ‫ܘܪ ܐ ܶ‬ ‫ܳܗ ܳܕ ܐ ܗܝ ܽܢ ܳ‬
‫ܳ ܽ ܳ ܰ ܰܰ‬ ‫̱‬
‫ܳ‬
‫ܶܡܛ�ܗܢ ܰܐ ܠܒܝܫ ̱ܗܘܐ ܒܘܨ ܐ ܗܘ ܶܡ�ܟܐ‪:‬‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬
‫‪598‬‬ ‫ܥܒ ܳ ̈‬ ‫ܗܢܐ ܽܢܨܘܪ ܰܒ ܺ‬ ‫ܗܪܘܢ ܳܟ ܳ‬ ‫ܒܢ̈ܝ ܐ ܽ‬ ‫ܰ ܰ‬
‫ܶ ܰܰ‬ ‫ܗ܀‬ ‫ܬ‬ ‫ܝܕ‬ ‫ܰ ܰ ̈ܶ‬ ‫ܕܠ‬
‫ܳ‬ ‫ܶ‬ ‫ܽ ܳ ܰ ܰ‬
‫ܝܬ ܡ�ܟܐ ܠܒܫ ܡ�ܟܐ‪:‬‬ ‫ܘܗܝ ܳ ܰܒ ܰ‬ ‫ܠܒܘܫܐ ܕܠܝܬ ̱‬
‫ܶ‬ ‫ܳ‬
‫ܘܦܣܐ ܕܨ ܐܪ ܶ��ܥ�ܝܐ܀‬ ‫ܳ‬ ‫ܰܕ ܰܢܚ ܶܘܐ ̱ܗ ܳܘܐ ܛܽ ܳ‬ ‫‪1150‬‬
‫ܩܕܘܫ ܽܩ ܺ̈‬
‫ܘܕܫܝܢ‪:‬‬ ‫ܕܥܐܠ ̱ܗ ܳܘܐ ܰܠ ܽ‬ ‫ܘܡ� ܐ ܳܡܐ ܳ‬ ‫ܳܕܐܦ ܰܪܒ ܽܟ ܶ‬
‫ܘܣܐ܀‬ ‫�ܒܫ ܶܡܢ ܳܢ ܽܡ ܳ‬ ‫ܦܩܝܕ ̱ܗ ܳܘܐ ܕܢܶ ܰ‬ ‫ܘܨ ܐ ܺ‬ ‫ܘܫܐ ܽܕܒ ܳ‬ ‫ܠܒ ܳ‬ ‫ܽ‬
‫ܗܢܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܣܟ ܳܡܐ ܳܕܟ ܳ‬ ‫ܒܗܘ ܶܐ ܺ‬ ‫�ܗ ܳܢܐ ܰ‬ ‫ܘܡ ܽܛ ܳ‬ ‫ܶ‬
‫�ܝܐ ܽܢ ܳ‬ ‫ܕܡ ܳ‬ ‫ܪܟܒܬܐ ܰ‬ ‫ܳ‬ ‫ܩܪܒ ܰܡ� ܳܟܐ ܶܨܝܕ ܰܡ ܰ‬ ‫ܰ‬ ‫ܶ‬
‫ܘܪ ܐ܀‬
1155 And he took up the coals which the cherub within stretched out to
give him,
and an image was drawn of the altar and the priest and the propitia-
tion.
And the earth learned, by the workings of that chariot,
all the mysteries of the virgin Church and of her ministers.
And that angel who was clothed with white linen and who received
the coals,
1160 represented the priest who takes hold of the pearl,
and the Holy Spirit who stands hidden in the place of the oblation.
It is He who provides for the holy priest that He might offer propi-
tiation for the world,
and who breaks and places the body of the Son in the priest’s
hands,
and who, in the midst of the assemblies, distributes it to all the
world.
1165 The priests of the People were clothed in linen within the holy of
holies, Lev 16:2–5
just as the angel at the chariot was clothed in white linen.
It was not the angel who took his cue from the priest who was
clothed, 59
but rather it was the priest who was made like that angel.
Both Sinai in Exodus (see Ex 25 ff) and Ezekiel’s chariot are prophecies of
Christ and the Church, especially of the latter’s eucharist. Thus Christ is
the one who links together the liturgies of heaven and earth. The altar of
the eucharist parallels the chariot of the angels.
Moses saw the whole form of these mysteries, Ex 25:9ff
1170 and he came down from Sinai to trace it in the tabernacle and its
furnishings.
And, just as Moses saw, so Ezekiel saw them as well,
59 Jacob means OT priests, i.e. a type of the angelic priests.

‫ܘܒܐ ܰܕ ܰ‬
‫ܠܓܘ‪:‬‬ ‫ܟܪ ܳ‬ ‫ܐܘܫܛ ܝܰܗܒ ܶܠܗ ܽ‬
‫̱‬ ‫ܘܡ� ܐ ܰܕ ܶ‬ ‫ܫܩܠ ܽܓ ܶ‬ ‫ܰܘ ܰ‬ ‫‪1155‬‬
‫ܘܣ ܳܝܐ܀‬ ‫ܠܚ ܳ‬ ‫ܗܢܐ ܰܘ ܽ‬ ‫ܘܟ ܳ‬ ‫ܕܒܚܐ ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܡܐ ܰ‬ ‫ܐܬܬܨܝܪ ܰܨ ܳ‬‫ܶܘ ܺ‬
‫ܶ ܰ ܰ ܳ ܰ ܺ ܳ̈ ܳ ̇ ܳ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܘܝ�ܦܬ ܐܪܥܐ ܒܥܒܝܕܬܗ ܕܗܝ ܡ‬
‫ܺ ܳ ܽ ܳ ܰ ܰ ܳ‬
‫ܝܗ܀‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ̇ܝܗ ܕܥܕܬܐ ܒܬܘܠܬܐ ܘܕܫܡܫ ̇‬
‫ܶ‬ ‫̈‬ ‫ܽܟ ܽ‬
‫ܘܫ ܶܩܠ ܽܓ ܶ‬ ‫ܘܨ ܐ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܰ‬
‫ܘܗܘ ܰܡ� ܳܟܐ ܰܕ ܺ‬ ‫ܰ‬
‫ܘܡ� ܐ‪:‬‬
‫‪1160‬‬
‫ܳ ܳ ܰ ܰ ܶ ܳ ̇ ܰ ܳ ܳ‬ ‫ܰܪ ܶ‬
‫ܪܓ ܺܢܝܬܐ܀‬ ‫ܫܡܗ ܠܟܗܢܐ ܕܡܗܦܟ ܶ�ܗ ܠܡ‬
‫ܘܪܒ ܳܢܐ‪:‬‬ ‫ܣܝܐ ܳܩܐܡ ܶܒܝܬ ܽܩ ܳ‬ ‫ܒܟ ܳ‬ ‫ܘܕܫܐ ܶ‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܽܘܪ ܳ‬
‫�ܥ ܳ‬
‫�ܡܐ܀‬ ‫ܘܕܫܐ ܰܢܚ ܶܣܐ ܳ‬ ‫ܗܢܐ ܽܩ ܳ‬ ‫ܠܟ ܳ‬ ‫ܘܗܘ ܝܳ ܶܗܒ ܶܠܗ ܳ‬ ‫ܽ‬
‫ܒܪ ܐ‪:‬‬ ‫ܓܪܗ ܰܕ ܳ‬ ‫ܗܢܐ ܰܦ ܶ‬ ‫ܐܝܕܝ ܳܟ ܳ‬ ‫ܘܣܐܶܡ ܺܒ ܰ ̈‬ ‫ܘܩܨܶ ܐ ܳ‬ ‫ܳ‬
‫ܶ‬ ‫ܰ ܰ ܶ ܶ ܰ ܳ ܶ ̈ܶ‬
‫�ܡܐ ܽܟܠܗ܀‬ ‫�ܥ ܳ‬ ‫ܢܫܐ ܳ‬ ‫ܘܡܦܠܓ ܠܗ ܒܝܢܬ ܟ‬
‫ܽ ̈ܶ‬
‫ܝܫܝܢ ܒܩܕܘܫ ܩܘܕܫܐ‪:‬‬ ‫ܽ‬ ‫ܰ‬ ‫ܠܒ ܺ‬ ‫ܘܨ ܐ ܺ‬ ‫ܳܟܗܢ̈ܶܐ ܕܥܰ ܳܡܐ ܽܒ ܳ‬ ‫‪1165‬‬
‫ܪܟܒܬܐ܀‬
‫ܽ ܳ ܶ ܰ ܰ ܳ‬
‫ܠܒܝܫ ܒܘܨ ܐ ܨܝܕ ܡ‬ ‫ܰܐܝܟ ܰܡ ܰ� ܳܟܐ ܰܕ ܺ‬
‫‪599‬‬ ‫ܘܦܣܐ ܰܘ ܶ‬ ‫ܗܢܐ ܛܽ ܳ‬ ‫ܫܩܠ ܶܡܢ ܳܟ ܳ‬ ‫ܘܠܘ ܰܡ ܰ� ܳܟܐ ܰ‬ ‫ܰ‬
‫ܠܒܫ‪:‬‬
‫ܗܘܐ܀‬ ‫ܬܕ ܶܡܐ ܳ‬ ‫ܒܗܘ ܰܡ� ܳܟܐ ̱ܗ ܳܘܐ ܶܡ ܰ‬ ‫ܰ‬ ‫ܗܢܐ ܰ‬ ‫ܶܐ ܴ� ܳܟ ܳ‬
‫ܚܙ ܐ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܘܪܬܐ ܳܕܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܳ‬ ‫ܽ ܳ ܽ ܳ‬
‫ܘܫܐ‪:‬‬ ‫ܟ� ̇ܗ ܨ‬
‫‪1170‬‬
‫ܰ ܰ ܰ ܳ ܰ ܶ ܳ̈ ܶ‬ ‫ܢܚܬ ܰܪ ܳ‬ ‫ܰܘ ܶ‬
‫ܫܡ ̇ܗ ܒܡܫܟܢܙܒܢܐ ܳܘܒܨܒܘܬܗ܀‬
‫ܚܙ ܐ ̱ܗ ܳܘܐ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܘܫܐ ܳ‬ ‫ܚܙ ܐ ܽܡ ܶ‬ ‫ܐܝܟܢ ܰܕ ܳ‬ ‫ܰܘ ܰ‬
and these mysteries of the place of the angels were hinted at,
the mystery of the Church was prior to both Moses and Ezekiel,
and on it the angels, too, longed to gaze. 60 1 Kings 6
1175 This deed our Lord came down and accomplished on the earth,
it was carried out in the heavenly places – lo! – from eternity.
The heavenly powers longed to gaze on these mysteries,
just as the prophets had longed for the day of the Only One.
The altar or sanctuary was sketched in that chariot in which were
the coals,
1180 and these coals depicted the holy body of the Son of God.
The mysteries of our Lord were celebrated amongst those on high,
and by grace they came down to be given also to those below.
Without Him there is no life to be found with those on high,
nor are those below able to exist save through Him.
1185 He is the breath of both those on high and those below,
and both angels and men live through Him.
He gives His body to men that He might sanctify them,
while to the angels He gave the splendor of His Glory that He
might adorn them.
From Him they suck breath and life and sweetness,
60 “Jacob depends here on a tradition that was already old by the

time of Christ, which is that, at the time of the revelation on Sinai, Moses
was accorded a vision of – or, in some accounts, an actual ascent to –
heaven, where he was shown the celestial temple and liturgy. Likewise, the
reference here to the Church as antedating both Ezekiel and Moses is,
first of all, dependent on another, related tradition: that Paradise was de-
signed as a temple and that Adam’s original calling was to be priest. We
find the idea implicit in the accounts of the Hebrew scriptures themselves
in the relationship obtaining between Genesis, Exodus (on the making of
the tabernacle) and I Kings (the design and consecration of Solomon’s
temple). The idea then becomes explicit as early as Jubilees in the second
century B.C., and it is quite prominent in Jacob’s own beloved Ephrem,
particularly in the latter’s Hymns on Paradise,” as found in Golitzin, “Image
and Glory,” 357–58. On Moses’ ascent to heaven see W.A. Meeks, The
Prophet King. See Brock, Hymns on Paradise, 3.7–16; 14.7–12 and Introd.,
esp. 49–74. See also Albert, “Mimro inédit de Jacques de Saroug sur la
sacerdoce et l’autel.”
‫ܡܙܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܬܪ ܺ‬ ‫ܕܒܝܬ ܰܡ ܰ� ̈ܶܟܐ ܶܡ ܰ‬ ‫ܳܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܶ‬

‫ܳܳ ܺ ܳ‬
‫ܠܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܘܫܐ ܰܩ ܺܕܝܡ ܰܘ ܰ‬
‫ܳ ܰ ܰ ̈ܶ‬
‫ܠܡ ܶ‬‫ܕܬܐ ܽ‬ ‫ܐ̱ܪ ܙ ̇ܗ ܶܕܥ‬
‫ܰ‬ ‫ܽ‬
‫ܘܒܗ ܐܬܪ ܓܪܓܘ ܐܦ ܡ�ܟܐ ܕܢܕܝܩܘܢ ̱ܗܘܘ܀‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬
‫ܐܪܥܐ ܳܡ ܰܪܢ‪:‬‬ ‫ܥܒܕ ܰܒ ܳ‬ ‫ܢܚܬ ܰܘ ܰ‬ ‫ܥܒ ܳܕ ܐ ܰܕ ܶ‬ ‫ܳܗ ܳܢܐ ܳ‬ ‫‪1175‬‬
‫ܶ‬ ‫ܶ ܰ‬
‫ܽܗܘ ܐܫܬ ܰܡܫ ܶܒܝܬ ܥ ܶ ܳ� ̈ܝܐ ܳܗܐ ܶܡܢ ܳ ܳܥܠܰܡ܀‬
‫ܒܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܰܪ ܓܘ ܰܕ ܺܢܕ ܽܝܩܘܢ ܰܚ ̈ܝ ܰ� ܳܘܬܐ‪:‬‬ ‫ܳ‬
‫ܝܕ ܳ�ܐ܀‬ ‫ܝܚ ܳ‬ ‫ܘܡܗ ܺܕ ܺ‬ ‫ܢܒ ̈ܝܐ ܰܪ ܓܘ ̱ܗ ܰܘܘ ܝܰ ܶ‬ ‫ܶ‬ ‫ܰܐܝܟ ܰܕ ܺ‬
‫ܒܬܐ ܺܕܐܝܬ ܳܒ ̇ܗ ܽܓ ܶ‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܕܒܚܐ ܺ‬ ‫ܰܡ ܳ‬
‫‪1180‬‬
‫ܘܡ� ܐ‪:‬‬ ‫ܰ‬ ‫ܪܫܝܡ ܶ ̱ܗܘܐ ܒܗܝ ܡܪܟ‬
‫ܕܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܣܝܐ ܰ‬ ‫ܓܪܗ ܰܚ ܳ‬ ‫ܘܗ ܶܠܝܢ ܽܓܘܡ� ܐ ܰܦ ܶ‬ ‫ܳ‬
‫ܶ‬ ‫ܳܰ ܰ ܰ ܶ ܰ‬
‫ܡܫܝܢ ̱ܗ ܰܘܘ ܶܒܝܬ ܥ ܶ ܳ� ̈ܝܐ‪:‬‬ ‫ܫܬ ܺ‬ ‫ܐ̱ܪ ܙܝ ܡܪܢ ܳ ܡ‬
‫ܶ ܰ ܽ ܰ ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܰ ܰ‬
‫ܝܒܘܬܐ ܢܚܬܘ ܢܬܝܗܒܘܢ ܘܠܬܚܬ�ܐ܀‬ ‫ܒܛ‬ ‫ܘܳ‬
‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈ܶ ܳ ܶ ܺ ܺ ܰ ̈ܶ‬
‫ܳܘ� ܰ�ܥ�ܝܐ ܫܟܝܚܝܢ ܚܝܐ ܶܡܢ ܶ ܒ��ܕܘܗܝ‪:‬‬
‫ܚܬ�̈ܶܐ ܡܨܶܝܢ ܰܕ ܽܢܩ ܽ‬ ‫ܳ‬
‫ܘܢ ܐ ܴ� ܐܢ ܶܒܗ܀‬ ‫ܘܡ‬ ‫ܘ� ܬ‬
‫ܽ ܽ ܰ ܳ ܰ ܶ ܳ ̈ܶ ܰ ܰ ܳ ̈ܶ‬
‫� ܶܝܐ ܘܕܬܚܬ�ܐ‪:‬‬ ‫ܗܘܝܘ ܣܘܩܐ ܘܕܥ‬ ‫‪1185‬‬
‫ܳ‬ ‫̈‬ ‫ܶ ܶ ܳܶ ܳ ܰܰ ̈ ܰ ܰ ܳ‬
‫ܐ܀‬ ‫ܘܡܢܗ ܰܚܐܝܢ ܶ ܐܦ ܰ ܡ ܰ� ܳ ̈ܟ ܳܐ ܘ ܰܒܢ ܶܝܢܫ ܶ‬
‫ܝܳ ܶܗܒ ܰ ܦܓܪܗ ܠܒܢܝܢܫܐ ܢܩܕܫ ܶ ܐܢܘܢ‪:‬‬
‫ܽ‬
‫ܘܒܚܗ ܰܢܙ ܶܗܐ ܐ ܽ‬ ‫ܕܫ ܶ‬ ‫ܙܗܪ ܐ ܽ‬ ‫ܠܡ� ܳܟܐ ܳ‬ ‫ܰ ܰ‬
‫‪600‬‬ ‫ܘܶ ܶ ܳ ܺ ܰ ܳ ܰ ̈ ܶ ܰ ܺ ܽ ܳ‬
‫ܘܢ܀‬ ‫ܢ‬
‫ܡܢܗ ܝܢܩܝܢ ܣܘܩܐ ܘܚܝܐ ܘܒܣܝܡܘܬܐ‪:‬‬
1190 both the watchers on high and men below, each within their
bounds.
In the heights and in the depths He created visible habitations
that He might dwell among them, with both those on high and the
ones below,
that for those on high there might be <a place of> meeting at the
chariot,
and for those below refreshment at the altar.
1195 The altar is a haven in the tumult of the world-sea,
for when sinners grow weary with labor in the world they have
found rest in that harbor.
And from the highways and the districts, and from the tempests,
the wearied may resort to it in order to find rest at His table.
While for those on high there is the chariot as a place of meeting,
1200 and from it issues the Breath that gives life to their legions.
He manifests Himself to all the ranks according to their powers,
when, insofar as they are able to gaze on Him, He is revealed to
them.
But God, the Trinity, in himself is hidden from both humans and angels. His
being (ousia) is hidden. One may know only “that it is”, not “what it
is”.
And, as it is presumptuous for the intellect to venture into hidden
things,
so it is yet more so to speak of the generation of the Only One.
1205 There is a place where not even the cherubs are able to enter,
neither do the exalted seraphs extend their wings to reach its
height,
nor does the lightning flash try to walk there,
nor does created light shine forth in its neighborhood.
There, no chariot either ascends or is required,
‫‪1190‬‬
‫ܳܳ ܰ ܰ‬ ‫ܥܺ ܶ‬
‫ܘܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܬܚ ܰ‬ ‫ܠܬܚܬ ܰܒ ܽ‬
‫ܰ‬ ‫ܝ� ܐ ܰܕ�ܥܶܠ ܘܐ̱ܢܫܐ ܕ‬
‫ܰ ܳ ܽ ܳ ܰ ܳ ̈ܶ ܶ ܰ ܶ‬
‫ܬܚ ܳܙ�ܢ̈ܐ‪:‬‬ ‫ܒܪܘܡܐ ܘܥܘܡܩܐ ܥܒܕ ܐܘܢܐ ܡ‬
‫ܰ ܽ ܶ ܶ ܶ ܶ ܳ ̈ܶ ܶ ܰ ܳ ̈ܶ‬
‫ܕܒܗܘܢ ܢܫܪ ܐ ܨܝܕ ܥ�ܝܐ ܘܨܝܕ ܬܚܬ�ܐ܀‬
‫ܰ ܶ ܳ ̈ܶ ܶ ܶ ܰ ܳ ܶ ܰ ܰ ܳ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܕ�ܥ�ܝܐ ܢܗܘܐ ܨܘܒܐ ܨܝܕ ܡ‬
‫ܰ ܰ ܳ ̈ܶ ܶ ܶ ܺ ܳ ܰ ܰ ܽ ܳ‬
‫ܕܒܚܩܘܫܬܐ܀‬ ‫ܒܡ ܶ‬ ‫ܘܠܬܚܬ�ܐ ܢܗܘܐ ܢܦܐܫܐ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܠܡ ܰܐܢܐ ܺ ̱ܗܘ ܰܒܫܓܝܫܘܬܗ ܕܥ�ܡܐ ܝܡܐ‪:‬‬
‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܕܒܚܐ ܺ‬ ‫ܰܡ ܳ‬ ‫‪1195‬‬
‫�ܡܐ �ܝܘ ܰܚܛ ̈ܝܐ ܳܢܚܘ ܰܒ ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܒܥ ܳ‬ ‫ܕܡܐ ܰܕ ܳ‬ ‫ܳ‬
‫�ܡ ܳܐܢ ܶܐ܀‬ ‫ܽ‬
‫ܳ ܳ ܶ ܶ ܳ̈ ܳ‬
‫ܚܫ ̈ܘ�‪:‬‬ ‫ܘܡܢ ܰܡ ܽ‬ ‫ܬܐ ܶ‬ ‫ܘܡܢ ܶ ܐܘ�ܚܬܐ ܘܡܢ ܦܢܝ‬ ‫ܶ‬
‫ܘܪܗ܀‬ ‫ܘܚܘܢ ܥܰܠ ܳܦ ܽܬ ܶ‬ ‫ܫܚ ̈ܝ ܶܩܐ ܽܢܢ ܽ‬ ‫ܝܒܝܢ ܺ‬ ‫�ܘܬܗ ܳܨ ܺ‬ ‫ܳ‬
‫ܪܟܒܬܐ ܐܝܟ ܶܒܝܬ ܰܨ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘ�ܥ ܶ ܳ� ̈ܝܐ ܐ ܰ ܰ‬ ‫ܺ‬ ‫ܶ‬
‫ܘܒܐ‪:‬‬ ‫ܝܬ ܳܡ ܰ ܶ ܶ ܽ ܰ ̈ܽ‬
‫ܘܡ ܳܢ ̇ܗ ܳܢ ܶܦܩ ܶ ܰܣܘܩܐ ܕܡܚܐ ܠܓܝܘܢܝܗܘܢ܀‬ ‫ܶ‬ ‫‪1200‬‬
‫̈ܶ‬ ‫ܽ‬
‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܦܫܗ ܽܒ ܳ‬ ‫ܡܚ ܶܘܐ ܰܢ ܶ‬ ‫ܓܡܐ ܰ‬ ‫�ܗܘܢ ܬ‬ ‫ܠܟ ܽ‬
‫ܬܚ ܶܘܐ܀‬ ‫�ܗܘܢ ܶܡ ܰ‬ ‫ܘܪܘܢ ܶܒܗ ܽ‬ ‫ܦܩܝܢ ܰܕ ܽܢܚ ܽ‬ ‫ܕܣ ܺ‬ ‫ܟܡܐ ܳ‬ ‫ܰܘ ܳ‬
‫ܰ ܳ ܰ ܽ ܰ ܳ ܰ ܰ ܰ ܰ ܳ̈ ܳ‬
‫ܽ ܘ ܶܕܦܣܥ ̱ܗܘ ܗܘܢܐ ܕܢܡܪܚ ܥܠ ܟܣܝܬܐ‪:‬‬
‫ܝܕ ܳ�ܐ܀‬ ‫ܝܚ ܳ‬ ‫ܪܒܗ ܺܕ ܺ‬ ‫ܢܡܠܶܠ ܰܫ ܶ‬ ‫ܬܘܒ ܐܬܥܰܠܺܝ ܰ‬
‫‪1205‬‬
‫ܺ ܽ ܰ ܳ ܳ ܳ‬
‫ܘܒܐ ܡܨܶܝܢ ܳܪ ܶܕܝܢ ܶܒ ܽܗ‪:‬‬ ‫ܟ� ܶ‬
‫ܶ ̈ܶ‬
‫ܐܦ� ܽ‬ ‫ܝܬ ̱ܗܘ ܐܬܪ ܐ ܕ‬ ‫ܳܐ ܳ‬
‫ܶ‬
‫ܦ� ܣ�ܦܐ ܡܪܝܡܝܢ ܰ ܓܦܐ �ܪܘܡܗ ܢܡܛܘܢ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳܐ ܳ‬
‫ܦ� ܒ�ܩܐ ܦܣܥܝܢ ܬܡܢ ܠܡܗܠ ܶܟܘ‪:‬‬ ‫ܳܐ ܳ‬
‫ܢܗܪ ܒ ܰܫܒܒܘܬܗ܀‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܽ‬
‫‪601‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܗܪ ܐ ܳܥܒ ܳܝܕ ܐ ܳܡ ܰ‬ ‫ܰ‬
‫ܐ ܳܦ� ܢ‬
‫ܘ� ܰܡܪܟܒܬܐ ܣ�ܩܐ ܬܡܢ ܐܘ ܡܬܒܥܝܐ‪:‬‬
‫ܳ‬ ‫ܰ‬
1210 nor are there wheels, nor creatures in their <different> kinds
where the Trinity dwells in great glory. 61
That place is hidden both for ministry and to ministers,
and neither intellects nor intelligences gaze on it,
nor do the thoughts of heavenly beings attain to it,
1215 nor can the cherub raise its wing towards its magnificence,
nor is any angel able to see it at all, or be sufficient to it.
It is an empty place which is filled with an aspect of divinity,
and neither legions nor ministers can arrive at it.
And had the <angelic> fire ascended to it, the fire would have
been burnt up by His Breath,
1220 and had created spirit blown towards it, it would have come to an
end,
nor is there any path for fire and spirit to travel in it.
It is not for the spirits or luminaries to go around in it,
and neither radiance nor honor enters to function in it,
nor does the glory of anything created come nigh it.
1225 The place is sublime, and neither is it lowered not even to be
glorified.
For its height is even loftier than the supernal principalities.
To what point does the intellect ascend and yet ascend no further?
The watchers go up, and even above them the height is great.
And there, there are neither likenesses nor any chariot,
1230 nor are there cherubs nor angels nor ministers.
The Trinity transcends the word of everything that speaks,
the divinity is in a place which is far from all inquirers.
The Father begetting and the Son begotten and the living Spirit.
A Being whose place no one knows, save He alone.
61 “God transcends the chariot which is merely an act of divine con-

descension for the needs of the angels.” See Golitzin, “Image and Glory,”
353. See also Jacob’s homily, “On the Ascension,” Kollamparampil, Select
Festal Homilies, 348–52: Christ’s ascent above all the angelic orders to “the
exalted place,” the” holy of holies,” “the tabernacle of the Father,” and
“the hidden place.” For “the brightness of the godhead,” and “the citadel
of the light of his being,” see his homily “On the Establishment of Crea-
tion,” in Trigg, Biblical Interpretation, 187.
‫ܒܫ ܳ ̈‬ ‫ܝܓ ܶ� ܳܘ� ܰܚ ̈� ܳܘ ܳܬܐ ܽ‬ ‫‪1210‬‬

‫ܘܚ� ܰܦ ܶ‬ ‫ܦ� ܺܓ ̈‬ ‫ܳ ܳ‬
‫ܝܗܝܢ܀‬ ‫ܰܐ ܳ ܰ ܳ ܺ ܳ ܽ ܳ‬
‫ܳ‬ ‫ܰ‬
‫ܐܝܟܐ ܕܫܪ�ܐ ܬܠܝܬܝܘܬܐ ܒܫܘܒܚܐ ܪܒܐ‪:‬‬ ‫ܳ‬ ‫ܽ‬
‫ܰ ܳ ܰ ܺ ܶ ܶ ܶ ܳ ܶ ܰ ܳ ̈ܶ‬
‫ܐ ܳܬܪ ܐ ܕ ܓܢܝܙ ܡܢ ܳ ܬ ܳܫܡܫܬܐ ܳܘܡܢ ܫܡܫܐ܀‬
‫ܥ�ܢܶܐ‪:‬‬ ‫ܘ� ܳܕ ܺܝܩܝܢ ܶܠܗ ܐܦ� ܰܗܘܢ̈ܶܐ ܘ� ܶ� ܳ‬
‫ܳ ܽ ܳ̈ ܶ ܰ ܰ ̈ ܶ ܳ ܶ ܳ ܶ‬
‫ܳܘ� ܚ ܺܘܫܒܐ ܶ ܕ ̈ܶܫܡ� ܽܢܐ ܳ �ܘ ܶܬܗ ܰ ܡ ܶ ܰ ܽ ܶ‬
‫ܝܢ܀‬ ‫ܛ‬
‫‪1215‬‬
‫ܚ ܨܝܕ ܓܐܝܘܬܗ‪:‬‬
‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܡ ܓܶܦ ܺܐ ܟܪܘܒ ܰܐ ܡ ܳܫܟ ܰ‬ ‫ܳ‬ ‫ܳܘ� ܰܢܪ ܰ‬
‫ܣܦܩ ܠܗ܀‬ ‫ܓܡܪ ܰ ܐ ܳܘ ܽܢ ܳ‬ ‫ܰܘ� ܡ�ܟܐ ܕܢܚܙܝܘܗܝ ܶܠ‬
‫ܝܩ ܳܐ ܰܕܡ� ܡܢ ̇ܗ ܳܕܐܠܗܘܬܐ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܣܦ ܳ‬ ‫ܬܪ ܐ ܗܘ ܺ‬ ‫ܐ ܰ‬
‫ܶ‬ ‫ܶ ܽ ܶ‬ ‫̱‬ ‫ܳ‬
‫ܓܝܘܢ̈ ܶܐ ܘ� ܰܫ ܳܡ ̈ܫܐ܀‬ ‫ܘ� ܳܕ ܺܪܟܝܢ ܶܠܗ � ܠ‬
‫ܩܕܬ‬‫ܘܦܗ ܝ ܶ ܰ‬ ‫ܒܗ ܶ‬ ‫�ܘܬܗ ܰ‬ ‫ܘܪ ܐ ܳ‬ ‫�ܩܬ ܽܢ ܳ‬ ‫ܐܠܘ ܶܣ ܰ‬ ‫ܶܘ ܽ‬
‫‪1220‬‬
‫ܶ‬ ‫ܫܒܬ ܽܪ ܳ‬ ‫ܶܘ ܽ‬
‫ܚܕ ܐ ܶܣ ܰܦܬ܀‬ ‫�ܘܬܗ ܶܡ ܳ‬ ‫ܘܚܐ ܳ‬ ‫ܐܠܘ ܢܶ ܰ‬
‫ܬܗ ܶܠܟ ܶܒܗ‪:‬‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܘܪ ܐ ܽܘܪ ܳ‬ ‫�ܢ ܳ‬ ‫ܘܪܚܐ ܽ‬ ‫ܳܘ� ܐܺܝܬ ܐ ܽ ܳ‬
‫ܪܟܘܢ ܶܒܗ܀‬ ‫ܬܟ ܽ‬ ‫ܗܪܝ� ܐ ܕܢܶ ܰ‬ ‫�ܢ ܶ‬ ‫ܘܚܢܶܐ ܰܘ ܰ‬ ‫�� ܳ‬ ‫ܳ� ܽ‬
‫ܘܗ ܳܕܪ ܐ ܶ� ܽܥܘܠ ܢܶ ܰ‬ ‫ܳ ܳ‬
‫ܬܗ ܰܦܟ ܶܒܗ‪:‬‬ ‫ܦ� ܺܙ ܳܝܘܐ ܶ‬
‫ܳܐ ܳ‬
‫ܶ‬
‫ܰܐܦ� ܫܘܒܚ ܳܐ ܕܡܕ ܰܡ ܒܪ�ܐ ܳܕܢܬܩܪܒ ܠܗ܀‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬
‫‪1225‬‬
‫ܰ‬ ‫ܶ‬
‫ܬܪ ܐ ܳܪ ܳܡܐ ܘ� ܶܡ ܳܬܬܚܬܐ ܰܘ� ܕܢܶܫܬ ܰܒܚ‪:‬‬ ‫ܐ ܳ‬
‫ܳ ܳ‬ ‫ܳܕܪܡ ܽ ̱ܗܘ ܰܪ ܶ‬
‫ܘܡܗ ܐܦ ܶܡܢ ܐ ܰ�ܟ ܽܣ ܥ ܶ ܳ ܳ� ̈ܝܬܐ܀‬
‫ܶ‬ ‫ܰܳ ܰ ܳ ܳ ܶ‬
‫ܕܣܠܩ ܰܗ ܳܘܢܐ ܘܬܘܒ � ܳܣܠܩ‪:‬‬ ‫ܥܕܡܐ �ܝܟܐ‬
‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬
‫�ܩ ܳܝܢ ܥܺܝ� ܐ ܳܘܡܢܗ ܳܘܢ ܘ ܳ�ܥܠ ܪܘܡܐ ܪܒܐ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳܣ ܺ‬
‫ܰ ܰ ܳ‬ ‫ܶ ̈ܳ‬ ‫ܘܬ ܳܡܢ � ܐ ܺ‬ ‫ܰ‬
‫ܡܘܬܐ ܳܘ� ܡܪܟܒܬܐ‪:‬‬ ‫ܕ‬ ‫�‬ ‫ܝܬ‬
‫‪602‬‬ ‫‪1230‬‬
‫ܰ ܳ ̈ܶ‬ ‫ܳ ܳ ܽ ܶ ܳ ܰ ܰ ̈ܶ‬
‫ܰ ܳ̈ ܶ‬ ‫ܐ܀‬ ‫ܫ‬ ‫ܡ‬ ‫ܫ‬ ‫ܘ�‬ ‫ܐ‬ ‫ܟ‬ ‫ܘܒܐ ܘ� ܡ�‬ ‫ܟ� ܳ‬ ‫ܐܦ�‬
‫ܽ‬ ‫ܶ ܶ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ ܳ‬
‫ܰܬܠܝܬ ܳܝܘܬܐ �ܥܠ ܡܢ ܡܠܬܐ ܕܟܠ ܡ��‪:‬‬
‫ܶ‬ ‫ܐ ܽܠܗܘܬܐ ܰܒ ܳ‬
‫ܕܡܒܥܰܕ ܶܡܢ ܳܒ ܽܨܘ�̈ܐ܀‬ ‫ܐܬܪ ܐ ܰ‬
‫ܘܚܐ ܶ ܰܚ ܳܝܐ‪:‬‬ ‫ܝܕ ܐ ܽܘܪ ܳ‬ ‫ܒܪ ܐ ܝ̱ܠ ܺ ܳ‬ ‫ܘܕ ܐ ܰܘ ܳ‬ ‫ܐ̱ ܳܒܐ ܝܳܠܽ ܳ‬
‫ܶ‬ ‫ܳ‬ ‫ܝܬ�ܐ ܰܕ� ܶ‬ ‫ܐܺ ܳ‬
‫ܬܪܗ ܐ̱ ܳܢܫ � ܳܝ ܰܕܥ ܐ ܴ� ܐܢ ܽܗܘ܀‬
Yet God does come down to revelation: to the highest angels ineffably, to the
intermediate angels in the chariot, and to us on earth in the Church’s
sanctuary. Almost triadic, like Dionysius!
1235 And because of His mercies, He stirs and comes down from His
lofty dwelling
to the ones on high, and He is revealed to them in their assemblies.
He abases himself because there is no path for the watchers to go
to Him,
and His armies see His Glory by means of likenesses.
And in all the heights He manifests himself among His assemblies
1240 by whatever likeness He knows them to be capable of gazing on
Him.
To those on high by means of a great thing which cannot be spo-
ken
He is manifested to them, since indeed they are sufficient to gaze
on Him.
And He yoked the chariot to the intermediate <orders>, another
assembly,
and He sent down to place the mystery within it in order to bring
to the world an account of Him.
1245 And within the inhabited earth He set up the altar for those with
bodies,
and He Himself became a body from which they would eat in their
habitations.
And He came down in the body to another place beneath the
earth. 62
not even there can discourse attain to speak of it.
And the dead saw His Presence there, so far as they could see it,
1250 for not even were they deprived of His grace.
And the dead saw Him in the lowly place, beneath the earth,
and so did men see Him, for He visited the assembly of the strick-
en.
And the watchers of fire saw Him upon the chariot of flame,
and the other assemblies saw Him in another manner which is too
high for us,
62 Beneath the earth, i.e. to Sheol.

‫ܕ� ܰ�ܘܗܝ‪:‬‬ ‫ܘܗܝ ܳܕ ܶܐܠ ܳܢ ܶܚܬ ܶܡܢ ܶܡ ܳ‬ ‫ܚܡ ̱‬ ‫ܘܡ ܽܛܠ ܰ� ܰ‬ ‫ܶ‬ ‫‪1235‬‬
‫ܢܫ ̈ܝ ܽ ܰܗܘܢ܀‬ ‫�ܗܘܢ ܶܨܝܕ ܶܟ ܰ‬ ‫ܬܚ ܶܘܐ ܽ‬ ‫ܘܡ ܰ‬ ‫ܶܨܝܕ ܥ ܶ ܳ� ̈ܝܶܐ ܶ‬
‫ܶ‬ ‫ܺ ܶ ܳ ܶ‬ ‫ܳܕ� ܐܺܝܬ ܐ ܽ ܳ‬
‫�ܘܬܗ ܽܗ ܶܘ ܶܡܬܬܚܬܐ‪:‬‬ ‫ܘܪܚܐ �ܥܝ� ܐ‬
‫ܰ ܶ ܳ̈ ܳ ܳ ܶ ܽ ܶ ܰ ܰ ܳ‬
‫ܝ�ܘ̈ܬܗ܀‬ ‫ܘܒܕܡܘܬܐ ܚܙܝܢ ܫܘܒܚܗ ܚ‬
‫ܦܫܗ‪:‬‬ ‫ܰ‬
‫ܢܫܘܗܝ ܰܚܘܝ ܢ ܶ‬ ‫ܺ‬ ‫̈‬ ‫ܘܡܐ ܰܒ ܳܝܢܬ ܶܟ ܰ‬ ‫ܒܟܠ ܰܪ ܳ‬ ‫ܰܘ ܽ‬
‫‪1240‬‬
‫ܘܬܐ ܳܕܝ ܰܕܥ ܰܕܡܨܶܝܢ ܰܕ ܽܢܚ ܽ‬ ‫ܰ ܳ ܽ ܳ‬
‫ܘܪܘܢ ܶܒܗ܀‬ ‫ܶܒܐܝܕ ܐ ܶ ܳܕܡ ̈ܶ ܶ ܶ ܰ ܳ ܳ‬
‫ܰ‬ ‫ܰ‬
‫ܨܝܕ ܥ�ܝܐ ܒܡܕ ܰܡ ܪܒܐ ܕ� ܡܬܡܠܠ‪:‬‬‫ܶ‬
‫ܶ‬
‫ܦܩܝܢ ܰܕ ܽܢܚܘܪܘܢ ܒܗ܀‬‫ܽ‬ ‫�ܗܘܢ ܐܝܟ ܳܕܐܦ ܳܣ ܺ‬ ‫ܬܚ ܶܘܐ ܽ‬ ‫ܶܡ ܰ‬
‫ܺܳ ܰ ܰ ܰ ܳ‬ ‫ܨ� ̈ܝܶܐ ܶܟ ܳ‬ ‫ܠܡ ܳ‬
‫ܰܘ ܶ‬
‫ܪܟܒܬܐ‪:‬‬ ‫ܢܫܐ ܐ̱ܚܪ ܢܐ ܰ ܟܕܢ ܡ‬
‫�ܡܐ ܰܫ ܶ‬ ‫�ܥ ܳ‬ ‫ܣܕܪ ܳܒ ̇ܗ ܕܬܝܬܐ ܳ‬‫ܶ‬ ‫ܐܚܬ ܐܪ ܳܙ ܐ ܰ‬ ‫ܳ‬ ‫ܰܘ ܶ‬
‫ܪܒܗ܀‬
‫‪1245‬‬
‫ܠܦ ܳ‬ ‫ܕܒܚܐ ܰ‬ ‫ܰ‬
‫ܒܓܘ ܬ ܶܒܝܠ ܐ ܶ‬ ‫ܺ‬
‫ܓ� ܳ� ܶܝܐ‪:‬‬ ‫ܬܩܢ ܰܡ ܳ‬ ‫ܰܘ ܰ‬
‫ܥܡ ܽ‬
‫ܪܗܘܢ܀‬ ‫ܕܡܢܶܗ ܢܶܐܟܠܽܘܢ ܶܒܝܬ ܰܡ ܰ‬ ‫ܓܪ ܐ ܶ‬ ‫ܗܘܐ ܰܦ ܳ‬ ‫ܘܗܘ ܳ‬ ‫ܽ‬
‫ܪܥܐ‪:‬‬ ‫ܬܚܝܬ ܰܐ ܳ‬ ‫ܚܪ ܳܢܐ ܰܕ ܶ‬ ‫ܬܪ ܐ ܐ ܺ‬ ‫ܦܓܪ ܰ� ܳ‬ ‫ܢܚܬ ܰܒ ܰ‬ ‫ܰܘ ܶ‬
‫ܰ ܰ ܳ ܽ‬ ‫ܳ‬ ‫̱‬ ‫ܰ‬ ‫ܳ‬
‫ܡܡܠܠܘ܀‬ ‫ܛܝܐ ܶܡ ܰܠܬܐ ܰܠ‬ ‫ܠܬ ܳܡܢ ܳܡ ܳ‬ ‫ܳܕܐܦ�‬
‫ܝܟܢ ܰܕ ܰ‬ ‫ܝܢܬܗ ܬ ܳܡܢ ܐ ܰ‬ ‫ܰ ܰ ܺ ̈ ܶ ܺ ܶ‬
‫‪:‬‬ ‫ܘ‬ ‫ܚܙ‬ ‫ܘܚܙ ܳܘ ܡܝܬܐ ܫܟ‬
‫‪603‬‬ ‫‪1250‬‬
‫ܰ ܶ ܰ ܽ ܶ‬
‫ܘܬܗ܀‬ ‫ܰ‬ ‫ܳܕܐܦ� ܶܗ ܽܢܘܢ ܢܶܬܓ�ܙܘܢ ̱ܗܘܘ ܡܢ ܛܝܒ‬ ‫ܽ‬ ‫ܰ‬
‫ܺ ̈ ܶ‬
‫ܬܚܝܬ ܐ ܳ‬
‫ܪܥܐ‪:‬‬ ‫ܟܟܐ ܰܕ ܶ‬ ‫ܡܡ ܳ‬ ‫ܐܬܪ ܐ ܰ‬ ‫ܬܐ ܰܒ ܳ‬ ‫ܚܙ ܐܽܘܗܝ ܡܝ‬ ‫ܰ‬
‫ܰ ܰ ܳ ̈ ܳ ܰ ܰ ܶ ̈ܶ ܰ ܰ ܳ‬
‫ܡܡ ܰܚ ̈ܝܐ܀‬ ‫ܘܒܢܝܢܫܐ ܕܣܥܪ ܟܢܫܐ ܕ‬
‫ܰ ܰ ܳ ܰ ܶ ܺ ܳ‬ ‫ܘܪ ܐ ܥܰ‬ ‫ܝ� ܐ ܽܕܢ ܳ‬ ‫ܘܥܺ ܶ‬
‫ܒܬܐ ܕܫ�ܗܒܝܬܐ‪:‬‬ ‫ܪܟ‬
‫ܶ ̈ܶ ܳ ܶ ܶ ܳ ܺ ܳ‬ ‫ܡ‬ ‫ܠ‬
‫ܚܪܬܐ ܳܕܪ ܳܡܐ ܶܡ ܰܢܢ܀‬ ‫ܘܟܢܫܐ ܐ̱ܚ� ܢܐ ܒܥܠܬܐ ܐ̱‬
1255 and above everything whatsoever, Christ has penetrated even to

the Father,
to the tabernacle which is not of created nature. Heb 9:11
All created natures, within their limits, fall short of Him,
while He has entered the holy of holies, to His Begetter.
And the cherubs of fire, knowing this mystery,
1260 cry out all of them, trembling: “Blessed is He from His place!” Ezk 3:12–13
Ezekiel saw the splendor of the angels, and then realized even this – the
merkabah – was not the ultimate and inaccessible place of divinity. Note
the prominence here of Ezk 3:12, used here to indicate that
inaccessibility.
The prophet saw the vision of the wheels and of the living crea-
tures,
and also the wings and the faces of the cherubs,
and the likenesses and the varied forms of their persons,
and the shining and excellency that flamed from the chariot,
1265 and the voice of the wheels and the thunder of the wings of the
living creatures,
and the glories set in order which a scribe is unable to recount,
and the awesome throne upon the backs of the heavenly beings,
and the Exalted One sitting on that height which is without bound.
And when he had been convinced that he had seen the vision of
what is above,
1270 and had comprehended the Exalted One in all the ways of His
concealment,
then the sign roused the wheels, and the living creatures,
and the chariot to lift up its voice in praise.
And all the cherubs called out with the trembling of their forms,
as they cried out to Him: “Blessed is He from His place, wherever
He is.”
1275 When the prophet had thought that He had seen Him in the
exalted place,
“Blessed is He from His place,” he heard them crying, and aston-
ishment took hold of him.
From the knowledge of the divinity that the cherubs have
they stirred in order to demonstrate to the prophecy that His place
is hidden.
Ezekiel saw His Glory and was astonished by the resplendence,
‫‪1255‬‬
‫ܰ‬ ‫ܰܘ�ܥܶܠ ܶܡܢ ܽܟܠ ܳܡܐ ܶܕ ܰ‬
‫ܐܬܓ ܺܘܝ ܥܰܠ ܶܨܝܕ ܐ ܳܒܐ‪:‬‬
‫ܶ ܶ ܳ ܳ ܳ ܳ ܳ‬ ‫ܰ ܳ ܰ ܰ‬
‫ܟܝ ܳ� ̈ܝܬܐ܀‬ ‫ܕܠܝܬܘܗܝ ܡܢ ܒ�ܝܬܐ‬ ‫ܡܫܟܢܐ‬
‫ܳ‬ ‫ܳܶ‬
‫ܟ�ܢ̈ܐ ܽܟ�ܗܘܢ ܦܝܫܝܢ ܡܢܗ ܒܬܚܘܡܝܗܘܢ‪:‬‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܽ‬
‫ܘܕܗ܀‬ ‫ܘܕܫܐ ܶܨܝܕ ܝܳܠܽ ܶ‬ ‫ܽ ̈ܶ‬
‫ܩܕܘܫ ܩ‬ ‫ܬܓ ܶܘܐ ܽܗܘ ܰܠ ܽ‬ ‫ܘܡ ܰ‬ ‫ܶ‬
‫ܘܪ ܺܐ‪:‬‬ ‫ܘܒܝ ܽܢ ܳ‬ ‫ܟ� ܰ‬ ‫�ܗ ܳܢܐ ܐ ܳܪ ܳܙ ܐ ܽ‬ ‫ܰܘܕܝܳܕܥܺܝܢ ܶܠܗ ܳ‬
‫̱‬ ‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫‪1260‬‬
‫ܺ‬ ‫�ܗܘܢ ܰ‬ ‫ܬܪܗ ܳܩ ܶܪܝܢ ܽܟ ܽ‬ ‫ܺ‬
‫ܝܬܝܢ܀‬ ‫ܪܬ‬
‫ܳ ܳ ܺܳ ܳܳ ܺ ̈ ܶ ܰ ܰ ܳ‬ ‫ܕ‬ ‫ܟ‬
‫ܕܚ ̈� ܳܘܬܐ‪:‬‬ ‫ܚܙ ܐ ̱ܗܘܐ ܢܒܝܐ ܰܚܙܬܐ ܕܓܝܓ� ܘ‬
‫ܠܓ ܰܦܝܗܘܢ܀‬ ‫ܽ‬ ‫̈‬ ‫ܘܒܐ ܰܘ� ܰܦ ̈ܝ ܽܗܘܢ ܰܘ ܶ‬ ‫ܟ� ܶ‬ ‫ܳܘܐܦ ܰܠ ܽ‬
‫ܝܗܘܢ‪:‬‬ ‫ܘܦ ܽ‬ ‫�ܨ ܰ‬ ‫ܕܦ ܽ‬ ‫ܘܚ ܳ� ܶܦܐ ܰ‬ ‫ܠܫ ̈‬ ‫�ܕ ̈ܡ ܳܘ ܳܬܐ ܰܘ ܽ‬ ‫ܰܘ ܶ‬
‫ܳ ܶ ܰ ܰ ܳ‬ ‫ܬܢ ܰ‬ ‫ܘܗܕܪ ܐ ܶܡ ܰ‬ ‫ܳ‬ ‫ܺܘܙ ܳܝܘܐ ܶ‬
‫ܒܬܐ܀‬ ‫ܪܟ ̈ ܳ ܳ‬ ‫ܒܪܫ ̱ܗܘܐ ܶ ܡܢ ܡ‬
‫‪1265‬‬
‫ܕܓ ̈ܦܐ ܶ‬ ‫ܘܪ ܳ‬ ‫ܝܓ� ܰ‬ ‫ܶ‬ ‫ܕܓ ̈‬ ‫ܘܩ ܳ� ܺ‬ ‫ܳ‬
‫ܕܡܢ ܶ ܰܚ�ܘܬܐ‪:‬‬ ‫ܥܡܐ ܶ‬
‫ܶ‬
‫ܳ ܳ ܰ ܶ‬ ‫ܣܕ ܶܝ� ܐ ܳ‬ ‫ܘܫ ̈ܶ‬
‫ܢܡܠ� ܽܢܘܢ܀‬ ‫ܕܚܐܒ ܣ ܽܦܪ ܐ‬ ‫ܳ‬
‫ܘܒܚܐ ܺ‬ ‫ܽ‬
‫ܰ ܰ ̈ ܰ ܰ ܳ ̈ܶ‬ ‫ܽ‬
‫ܕܚܝ� ܥܰܠ ܚܨܝܗܘܢ ܳܕܫܡ�ܢܐ‪:‬‬ ‫ܘܪܣܝܐ ܺ‬ ‫ܘܟ ܳ‬
‫ܰ‬ ‫ܘܪ ܳܡܐ ܕܝܳܬܒ ܥܰܠ ܰܗܘ ܰܪ ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܘܡܐ ܳܕ� ܶܡܣܬܝܰܟ܀‬
‫ܰ ܳ ܰ ܳ ܰ ܳ‬
‫ܚܙܬܐ ܰܕ�ܥܶܠ ܶ‪:‬‬ ‫ܚܙ ܐ ܳ‬ ‫ܡܛܐ ܰܘ ܳ‬ ‫ܘܟܕ ܣܒܪ ̱ܗܘܐ ܕ‬
‫ܓܢܝܙܘܬܗ܀‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܡܐ ܒܟ� ̇ܗ ܶܐ‬ ‫ܳ‬ ‫ܽ‬ ‫�ܪ ܳ‬ ‫ܝܟܗ ܰ‬ ‫ܘܣ ܶ‬ ‫ܰ‬ ‫‪1270‬‬
‫‪604‬‬ ‫ܘܪܚܐ ܰܕ ̈ ܳ ܳ‬ ‫ܝܕܝܢ ܐ ܺܙܝܥ ܶܪ ܳ‬ ‫ܰ‬ ‫ܳܗ ܶ‬
‫ܝܓ� ܰܘܠܚ ܶ�ܘܬܐ‪:‬‬ ‫ܠܓ ̈‬ ‫ܡܙ ܐ ܺ‬
‫ܽ ܳ‬ ‫ܒܬܐ ܰܕ ܺ‬ ‫ܰ ܰ ܰ ܳ‬
‫ܫܒܘܚܬܐ܀‬ ‫ܬܪܝܡ ܳܩ ܳ� ̇ܗ ܥܰܠ ܬ‬ ‫ܘܠܡܪܟ‬
‫ܰܘܙܥܶܩܘ ܟ�ܗܘܢ ܟ�ܘܒܐ ܒܙ ܰܘܥܐ ܕ ܰܐܣܟܡܝܗܘܢ‪:‬‬
‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬
‫ܰ‬ ‫ܬܪܗ ܐ ܳ‬ ‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܰܟܕ ܳܩܥܶܝܢ ܶܠܗ ܺ‬
‫ܝܟܐ ܺܕܐܝܬܘܗܝ܀‬
‫ܐ‪:‬‬ ‫ܡ‬ ‫ܐܬܪ ܐ ܳܪ ܳ‬ ‫ܚܙܝܗܝ ܰܒ ܳ‬ ‫ܢܒ ܳܝܐ ܰܕ ܳ‬ ‫ܰܟܕ ܳܣ ܰܒܪ ̱ܗ ܳܘܐ ܺ‬ ‫‪1275‬‬
‫ܐܚܕܗ ܬܶ ܳ‬
‫ܗܪ ܐ܀‬ ‫ܫܡܥ ̱ܗ ܳܘܐ ܳܕܩܥܶܝܢ ܰܘ ܶ‬ ‫ܬܪܗ ܰ‬ ‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫ܺ‬
‫ܟ� ܶ‬ ‫ܘܬܐ ܺܕܐܝܬ ܰܒ ܽ‬ ‫ܶ ܺܰ ܳ ܰ ܳ ܽ ܳ‬
‫ܘܒܐ‪:‬‬ ‫ܰ‬ ‫ܳܡܢ ܰܝܕ ܰ ܽܥܬܐ ܕ ܰܐܠ ܺܗ ܽ ܳ‬
‫ܶ‬ ‫ܶ‬ ‫ܰ‬
‫ܗ܀ ܽ ܶ‬ ‫ܙܥܘ ܕܢܚܘܘܢ ܠܢܒܝܘܬܐ ܕܟܣܐ ̱ܗܘ ܐܬܪ‬
‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽܫ ܶ‬
‫ܬܗܪ ܶܡܢ ܓܐܝܘܬܗ‪:‬‬ ‫ܰ‬ ‫ܘܒܚܗ ܰܘ ܰ‬ ‫ܳ‬
1280 and he heard the motion of the wheels, and was shaken by His
Greatness.
And when the whole vision was formed for him within his mind,
then would it go on to say: “What is the place of divinity?”
And great is his soul because he had seen the exalted place of God,
“Blessed is He from His place,” he heard them crying, and terror
took hold of him.
1285 And he was terrified and dismayed, and he fell on the earth with
great astonishment,
and he embraced its clay and his soul cleaved to the dust of the
earth.
And at the wonder, he thought in revealed fashion:
“Now if this is not His place, then what is His place?
If this chariot of glory and of varied forms
1290 is not His place, then in what place would it be suitable for Him to
escorted?
“If this thunder of the speaking wheels
and the exalted voice, is not sent by Him from His place,
Where shall I go to seek a place greater than this,
Since I have not been able even to define this vision”?
1295 “If His place is hidden even from this burning assembly,
where is the fire that might approach without being harmed?”
Descending, He comes down from His lofty habitation to the char-
iot,
and He has a place which is hidden from the beings above.
The wonder is great of the ministers that carry Him aloft,
1300 and yet they bless that other place which is His alone.
For seven days was the son of Buzi seized with amazement
by the great vision, and was unable to speak.
He was filled with wonder and incapable of speaking,
because the vision of <God> is greater than those endowed with
speech or those who are silent,
1305 and His wonder higher than the watchers, the sons of flame,
and His glory more splendid than the legions of flame.
‫‪1280‬‬
‫ܶ‬ ‫ܰ ܰ ܰ ܳ ܺ ̈ ܶ‬
‫ܝܓ� ܰ ܳܘܪܥܶܠ ܶܡܢ ܰܪ ܽܒܘܬܗ܀‬ ‫ܘܫܡܥ ܙܘܥܐ ܕܓ‬
‫ܶ‬ ‫ܳ‬ ‫ܶ‬
‫ܘܟܕ ܺܨ ܳܝܪ ܐ ܶܠܗ ܰ ܽܟ� ̇ ܰܗ ܚܙܬܐ ܒܓܘ ܳ ܪܥ�ܢܗ‪:‬‬
‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬
‫ܐܠ ܽܗܘܬܐ܀܀‬ ‫ܬܪ ̇ܗ ܰܕ ܳ‬ ‫ܐܡܪ ܐ ܰܝܢܘ ܐ ܳ‬ ‫ܕܢܶ ܽܦܘܩ ܺܢ ܰ‬
‫ܐܠ ܳܗܐ‪:‬‬ ‫ܚܙ ܐ ܰܕ ܳ‬ ‫ܐܬܪܗ ܳܪ ܳܡܐ ܳ‬ ‫ܦܫܗ ܰܕ ܶ‬ ‫ܘܪ ܳܒܐ ܰܢ ܶ‬ ‫ܰ‬
‫ܐܚܕܗ ܽܓ ܳ‬ ‫ܫܡܥ ܰܟܕ ܳܩܥܶܝܢ ܰܘ ܶ‬ ‫ܬܪܗ ܰ‬ ‫ܰ‬
‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܺ‬
‫ܘܢܚܐ܀‬
‫‪1285‬‬
‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܐܪܥܐ‬ ‫ܢܦܠ ܰܒ ܳ‬ ‫�ܗܝ ܰܘ ܰ‬ ‫ܐܬܒ ܺ‬ ‫ܳܘܙܥ ܶܘ ܰ‬
‫ܦܪ ܐ ܰܕ ܳ‬
‫ܐܪܥܐ܀‬ ‫ܦܫܗ �ܥܰ ܳ‬ ‫ܥܦ ܶ ܶ ܶ ܰ ܰ ܶ‬ ‫ܰܘ ܰ‬
‫ܩ ܳܡ ܶܕܪܗ ܰܘܢ ܰܩܦܬ ܳ ܢ ܶ ܳ ܳ ܺ‬ ‫ܒܕ ܳ‬ ‫ܰܘ ܽ‬
‫��ܢܐܝܬ‪:‬‬ ‫ܓ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬
‫̱‬ ‫ܒ‬ ‫ܫ‬ ‫ܬܚ‬ ‫ܡ‬ ‫ܐ‬ ‫ܪ‬ ‫ܘܡ‬
‫ܗ܀‬ ‫ܬܪ ܽܗ ܗܘ ܰܐ ܰܝܢܘ ܰܐ ܶ‬ ‫ܐܢܗܘ ܳܕܗ ܳܢܐ ܰܠܘ ܰܐ ܶ‬ ‫ܶ ܽ‬
‫ܶܕ ܰ ܰ ܳ ܳ ܶ ܽ ܳ ܰ ܽ ܳ ̈ܶ‬
‫ܬܪ‬ ‫̱‬
‫ܐܢ ܡ ܰܪܟܒܬܐ ܗܕ ܐ ܕܫ ܰܘܒܚܐ ܘܕܫܘܚ�ܦܐ‪:‬‬
‫ܦܫܝܩ ܳ ܢܶ ܰܙܕ ܰܝܚ܀‬ ‫ܬܪ ܐ ܺ‬ ‫ܐܝܢܐ ܐ ܳ‬ ‫ܬܪ ܽܗ ̱ܗܘ ܰܒ ܳ‬ ‫ܰܠܘ ܐ ܶ‬ ‫‪1290‬‬
‫ܳ ̈ ܳ‬ ‫ܶ‬ ‫ܶܐ ܽܢܗܘ ܳܕܗ ܳܢܐ ܰܪ ܳ‬
‫ܝܓ� ܰܡܠܠܬܐ‪:‬‬ ‫ܕܓ ̈‬ ‫ܥܡܐ ܺ‬
‫‪605‬‬ ‫ܰ‬ ‫ܘܩ ܳ� ܳܪ ܳܡܐ ܰܠܘ ܶܡܢ ܰܐ ܶ‬
‫ܬܪܗ ܶܡܫܬ ܰܕܪ ܶܠܗ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬
‫ܳ‬
‫ܬܪ ܐ ܰܕܪܒ ܶܡܢ ܳܗ ܳܢܐ‪:‬‬ ‫ܝܟܐ ܐ ܰܙܠ ܐܒܥܶܐ ܐ ܳ‬ ‫ܰ� ܳ‬
‫ܳ ܳ‬
‫ܡܣ ܳܝ ܽܟ ܰܘ܀‬ ‫ܦܩܬ ܰܠ ܰ‬ ‫�ܗ ܳܢܐ ܶܚ ܳܙܘܐ ܶܣ ܶ‬ ‫ܐܦ� ܳ‬ ‫ܶܕ‬
‫ܶ‬
‫ܫܓܝܪ ܐ ܳ ܓܢܝܙ ̱ܗܘ ܐܬܪܗ‪:‬‬ ‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫‪1295‬‬
‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܐܢ ܳ ܡ ܽܢ ܳܗܢܐ ܳ ܟ ܳܢܫܐ ܳ ܶ‬
‫ܐܝܟܐ ܢܘܪ ܐ ܩܪܒܐ �ܘܬܗ ܘ� ܡܬܢܟܝܐ܀‬
‫ܶ ܰ ܰ ܳ‬
‫ܕ� ܰ�ܘܗܝ ܨܝܕ ܡܪܟܒܬܐ‪:‬‬ ‫ܶܡ ܰܚܬ ܳܢ ܶܚܬ ܶܡܢ ܶܡ ܳ‬
‫ܶ‬ ‫ܐܬܪ ܐ ܳܪ ܳܡܐ ܐܺܝܬ ܶܠܗ ܰܕ ܶ‬ ‫ܰܘ ܳ‬
‫ܟܣܐ ܶܡܢ ܥ ܶ ܳ� ̈ܝܐ܀‬
‫ܡܫܢܶܐ ܰܕܛܥܺ ܺܝܢܝܢ ܰ ܶܠܗ‪:‬‬ ‫ܡܫ ܳ ̈‬ ‫ܗܪ ܐ ̱ܗܘ ܰܪ ܳܒܐ ܰܕ ܰ‬ ‫ܬܶ ܰ‬
‫ܰ� ܳ‬ ‫‪1300‬‬
‫ܰ‬
‫ܪܟܝܢ ܶ ܺܕܐܝܬ ܶܠܗ ܐܝܟܐ ܺܕܐܝܬܘܗܝ܀‬ ‫ܡܒ ܺ‬ ‫ܚܪ ܳܢܐ ܰ‬ ‫ܬܪ ܐ ܐ ܺ‬
‫̱‬
‫ܘܙܝ‪:‬‬ ‫�ܗܘ ܰܒܪ ܽܒ ܺ‬ ‫ܗܪ ܐ ܰ‬ ‫ܚܕܗ ܬ ܳ‬ ‫ܘܡܝܢ ܰܐ ܶ‬ ‫ܒܥܐ ܝܰ ܺ̈‬ ‫ܰܫ ܳ‬
‫ܳ ܰ ܰ ܳ ܽ‬ ‫ܒܚ ܳܙܘܐ ܰܪ ܳܒܐ ܘ� ܶܡ ܰ‬‫ܳ‬ ‫ܶ‬
‫ܫܟܚ ̱ܗܘܐ ܳ ܠܡܡܠܠܘ܀‬
‫ܶ ܽ ܳ ܳ ܰ ܰ ܶ‬
‫ܢܡܠܠ ܳ ̱ܗ ܳܘ ܶܐ � ܳܣ ܶܦܩ ̱ܗ ܳܘܐ‪:‬‬ ‫ܡ� ܕܘܡܪ ܐ ܘܕ‬
‫ܶ ܰ ܺ‬ ‫̈‬
‫ܰܕܪܒ ܽ ̱ܗܘ ܶ ܶܚ ܶܙܘܗ ܳܡܢ ܡ�� ܘܡܢ ܫܬܝܩܐ܀‬
‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬
‫‪1305‬‬
‫ܶ ܺ ܶ ܰ̈ ܰ ܰ ܳ‬ ‫ܘܪܡ ܽܗܘ ܬ ܶ‬ ‫ܳ‬
‫ܘܙܠܬܐ‪:‬‬ ‫ܗܪܗ ܐܦ ܡܢ ܥܝ� ܐ ܒܢܝ ܓ‬ ‫̱‬
‫ܰ ܶ ܽ ܶ ܶ ܶ ܽ̈ܶ ܰ ܶ ܳ‬
‫�ܗ ܺܒܝܬܐ܀‬ ‫ܘܓܐܐ ܫܘܒܚܗ ܡܢ ܠܓ�ܘܢܐ ܕܫ‬
The lesson is therefore that we are not to look for God “up there”, but rather
here, at the altar of the Church. Here is the “place” to which we are to
bind the intellect and focus its attention. To the limpid eye, all the glories
of heaven are present here – and even more than for the angels: they carry
the Word upon their backs, but we are given to hold him in the hollows
of our hands.
If we had had a soul as limpid as the prophet’s,
the wonder of the vision would have silenced us, as it also <si-
lenced> him.
The angels, though, because their minds 63 are limpid,
1310 as with the prophet, render every blessing in the direction of
<God’s> place.
The cherubs were amazed at Him when they saw that He had
come down to visit them,
and they blessed His exalted place with great movement.
In these mysteries of the Bride who is betrothed to the Passion –
see! – these songs of the heavenly beings are being sung.
1315 Do not look for Him on high, O Sinner, when you are seeking, 64
He has come to you, to your place – look at Him, for He is with
you!
63Minds (reʿyânê).
64According to Golitzin: “The prohibition against making a heaven-
ly journey suggests to me that some of Jacob’s audience were interested in
doing just that,” “Image and Glory,” 354. Elsewhere he says: “Both Jacob
and the Jewish mystics are concerned with the contemporary possibility of
experiencing Ezekiel’s vision of the enthroned Glory of God, and in this
they share with one of the oldest passages in apocalyptic literature, the
ascent and visio gloriae of Enoch in I Enoch 14. Jacob, though, differs from
the Jewish Merkabah tradition in certain fundamental respects, most no-
tably of course in his identification of the enthroned Glory with Christ,
but also, secondly, in his assertion that the place of the Glory’s abiding is
the altar of the Christian Eucharist. For Jacob, heaven and earth have
been joined in Christ, who has broken down the “wall of enmity” be-
tween those above and those below. Jacob, therefore, writes precisely
against the possibility or necessity of the “ascent to heaven.” See Golitzin,
“ Image and Glory,” 329.
‫ܝܬܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܶܽ ܺ ܰ ܰ ܳ ܺ ܳ‬

‫ܢܒ ܳܝܐ‪:‬‬ ‫ܐܠ ܰܘ ܶܐܝܬ ܳܠܢ ܰܢܦܫ ܶܐ ܶܫܦ ܶ ܳ ܰ‬
‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܡܫ ܶܬܩ ̱ܗܘܐ ܠ ܽܢ ܬܗܪܗ ܕܚܙܘܐ ܐܟܡܐ ܕܐܦ ܠܗ܀‬
‫ܝܗܘܢ‪:‬‬ ‫ܫܦܝܢ ܶ� ܳ‬
‫ܥ� ܰܢ ܽ‬ ‫ܰܡ ܰ� ̈ܟܐ ܶܓܝܪ ܶܡܛܠ ܰܕ ܶ‬
‫ܕܪܝܢ ܰ� ܶ‬ ‫ܰܐܝܟ ܰܕ ܺ‬ ‫‪1310‬‬
‫ܽ ܳ ܳ‬ ‫ܬܪܗ ܽ‬ ‫ܡܫ ܺ‬
‫ܢܒ ܳܝܐ ܰ‬
‫ܬܐ܀‬ ‫ܘ�ܟ‬ ‫ܒ‬
‫ܽ ܶ ܰ ܰ ܰ ܶ ܶ ܽ ܶ‬ ‫ܠ‬ ‫ܟ‬
‫ܣܥܘܪ ܐ ܽܢܘܢ‪:‬‬ ‫ܬܗܪܘ ܶܒܗ ܟ�ܘܒ ܰܐ ܕܚܙܘ ܕܢܚܬ ܢ‬ ‫ܰ‬
‫ܘܥܐ ܰܪ ܳܒܐ܀‬ ‫ܒܙ ܳ‬ ‫ܬܪܗ ܳܪ ܳܡܐ ܰ‬ ‫ܪܟܝܢ ܗ ܰܘܘ � ܶ‬ ‫ܡܒ ܺ‬
‫ܰܘ ܰ‬
‫‪606‬‬ ‫ܳ ܶ ܳ ܶ ̱ ܳ ܶ ܰ ܳ ܺ ܰ ܰ ̈ܶ‬
‫ܠܬܐ ܡܟܝܪܬ ܚܫܐ‪:‬‬ ‫ܒܗܠܝܢ ܐ� ܙ ܐ ܕܗܕ ܐ ܟ‬
‫ܶ‬ ‫̈‬ ‫ܳ ܶ ܰ ̱ ܺ ܳ ܶ ܳ̈ ܶ ܰ ܰ ܳ‬
‫ܫܡ ܳ�ܢ ܳܐ܀ ܳ ܳ ܶ ܰ‬ ‫ܗܐ ܳ ܡܙܕܡܪܝܢ ܶܗܠܝܢ ܩ� ܳܕ‬
‫‪1315‬‬
‫ܳ � �ܥܶܠ ܳܬܒܥܶܝܘܗܝ ܐܘ ܚܛܝܐ ܡܐ ܕܒܥܐ ܐܢ̱ܬ‪:‬‬‫ܰ‬
‫ܐܬܪܟ ܽܚܘܪ ܶܒܗ ܳܕܗܐ ܥܰ ܳܡܟ ܽ ̱ܗܘ܀‬ ‫�ܘܬܟ ܰܒ ܳ‬ ‫ܐ̱ܬܐ ܶܠܗ ܳ‬
He has come to the altar as a meeting place with you, so that you
may see Him as He rests upon the table,
and from the particles of His body all creation is satisfied.
This being so, are you still desirous now to be as if you had seen
Him among the angels,
1320 and your soul been worthy to receive His glory amidst the supernal
beings?
And maybe the latter were all desiring, in their various forms,
if only they had taken hold of Him as you have held <Him in the>
place of propitiation.
Blessed <is He> from His place! The altar is His place among
earthly beings.
Come hither, to this <place>, man of sores, and heal yourself!
1325 Blessed <is He> from His place! which, indeed, is the chariot for
the beings on high,
and the Splendor which supports the heavenly beings comes down
from it.
Blessed <is He> from His place, for the Father is the place of the
Son,
and naturally so – only <the Father> is sufficient for <the Son>.
All of Him is in the world, and indeed the world itself, exists
through Him, Jn 1:10
1330 and among the angels, too, in order to fill up their need,
while remaining above all things, because He is hidden from creat-
ed beings.
And He is beneath the earth, for it is He who is bearing it up in
order that it not fall.
He is outside everything, for there is no place empty of Him.
From all sides He is present with you at the holy altar.
‫ܫܪ ܐ ܥܰܠ ܳܦ ܽܬ ܳ‬
‫ܘܪ ܐ‪:‬‬ ‫ܚܙܝܘܗܝ ܰܕ ܶ‬ ‫ܥܕܟ ܕܬܶ ܺ‬ ‫ܕܒܚܐ ܰܘ ܳ‬ ‫ܠܡ ܳ‬ ‫ܰ‬
‫ܰ ܶ ܳ ܳ ܽ ܳ ̇ ܺ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܘܡܢ ܰ‬ ‫ܶ‬
‫ܐ‪:‬‬ ‫ܝܬ‬ ‫ܒܪ‬ ‫ܗ‬ ‫�‬ ‫ܟ‬ ‫ܐ‬ ‫ܒܥ‬ ‫ܣ‬ ‫ܗ‬ ‫ܓܪ‬ ‫ܕܦ‬ ‫ܐ‬ ‫ܘܬ‬ ‫�ܬ‬ ‫ܦ‬
‫ܰ ܶ‬ ‫ܰ ܳ ܳ ܶܽ ܰ ܳ‬
‫ܚܙܝܬܝܗܝ ܶܒܝܬ ܰܡ� ̈ܟܐ‪:‬‬ ‫ܪܓܝܓ ܐܢ̱ܬ ܗܫܐ ܐܠܘ‬ ‫ܺ‬
‫ܳ ܳ ̈ܶ‬
‫ܘܒܚܗ ܶܒܝܬ ܥ�ܝܐ܀‬ ‫ܬܩ ܶܒܠ ܽܫ ܶ‬ ‫ܦܫܟ ܰ‬ ‫ܫܘܬ ܰܢ ܳ‬ ‫ܰܘ ܳ‬ ‫‪1320‬‬
‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ‪:‬‬ ‫�ܗܘܢ ܶܒ ܺ‬ ‫ܝܓܝܢ ܽܟ ܽ‬ ‫ܪܓ ܺ‬‫ܐܟܒܪ ܳܗ ܶܠܝܢ ܺ‬ ‫ܰܘ ܰ‬
‫ܘܣ ܳܝܐ܀‬ ‫ܟܬܝܗܝ ܶܒܝܬ ܽܚ ܳ‬ ‫ܰ ܰ ܰ ܳ‬
‫ܠܒ‬ ‫ܕ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܝ‬ ‫ܘܗ‬ ‫ܶܐ ܽܠܘ ܰܠ ܽ‬
‫ܒܟ‬
‫̱‬
‫ܬܪܗ ܶܒܝܬ ܰܐ ܳ‬ ‫ܕܒܚܐ ܗܘ ܰܐ ܶ‬ ‫ܰ ܶ‬ ‫ܺ‬
‫��ܢܶܐ‪:‬‬ ‫ܒܪܝܟ ܶܡܢ ܐܬܪܗ ܰܡ ܰ ̱‬
‫ܦܫܟ܀‬ ‫ܐܣܐ ܰܢ ܳ‬ ‫ܘܚ� ̈ܘܗܝ ܰܘ ܳ‬ ‫ܕܫ ܰ‬ ‫ܒܪ ܐ ܽ‬ ‫ܩܪܘܒ ܳܠܟ ܰܓ ܳ‬ ‫�ܗ ܳܢܐ ܽ‬ ‫ܳ‬
‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫‪1325‬‬
‫ܶ‬ ‫ܰ ܰ ܰ‬
‫ܪܟܒܬܐ ̱ܗܘ ܶܒܝܬ ܳܥ ܳ� ̈ܝܐ‪:‬‬ ‫ܬܪܗ ܳܕܐܦ ܡ‬ ‫ܺ‬
‫ܶܳ̇ ܳ ܶ ܰ ܳ ܳ ܳ ܰ ܰ ܳ‬
‫ܫܡ ܰ ̈�ܢܶܐ܀‬ ‫ܩ ܙܗܪ ܐ ܕܣܡܟ ܠ‬ ‫ܘܡܢܗ ܢܦ‬
‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ ܶ ܰ ܶ ܰ ܳ ܺ ܰ‬
‫ܘܗܝ ܐܬܪ ܐ ܕܐܒܪܗ‪:‬‬ ‫ܒܪܝܟ ܺ ܡܢ ܶ ܐܬܪ ܶܗ ܕܐܒܐܳ ܐܝܬ ̱‬
‫ܗ܀‬ ‫ܠ‬ ‫ܶ‬ ‫ܩ‬ ‫ܦ‬‫ܟ� ܳܢܐܝܬ ܐ� ܐܢ ܽܗܘ � ܳܣ ܶ‬ ‫ܰܘ ܳ‬
‫ܳ ܽ ܳ ܳ ܺ ܶ ܳ ܶ‬ ‫ܴ‬
‫�ܡܐ ̱ܗܘ ܶ ܘܐܦ ܗܘ ܥ�ܡܐ ܒܐܝܕܗ ܩܐܡ‪:‬‬ ‫ܒܥ ܰ‬ ‫ܽܟܠܶܗ ܳ‬
‫�ܗܘܢ ܽܣ ܳ‬
‫ܘܢܩ ܰ� ̈ܝ ܽܗܘܢ܀‬ ‫ܘܒܝܬ ܰܡ ܰ� ̈ܶܟܐ ܕܢܶܡ� ܽ‬ ‫ܶ‬ ‫‪1330‬‬
‫ܳ‬
‫ܟܣܐ ̱ܗܘ ܳ ܶܡ ܶܢ ܶܒ�ܝܳܬܐ‪:‬‬ ‫ܰܘ�ܥܶܠ ܶܡܢ ܽܟܠ ܶܡ ܽܛܠ ܰܕ ܶ‬
‫ܘܝܘ ܛܥܺܝܢ ܳ� ̇ܗ ܳܕ� ܬ ܶܦܠ ܳ� ̇ܗ܀‬ ‫ܬܚܝܬ ܰܐܪܥܰܐ ̱ܗܘ ܽܕܗ ܽ‬ ‫ܰܘ ܶ‬
‫‪607‬‬
‫ܝܩܐ ܶܡܢܶܗ � ܐܺܝܬ‪:‬‬ ‫ܣܦ ܳ‬ ‫ܐܬܪ ܐ ܺ‬ ‫ܠܒܪ ܶܡܢ ܽܟܠ ܰܕ ܳ‬ ‫ܰܘ ܰ‬
‫ܘܕܫܐ܀‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܒܡ ܰ‬‫ܘܡܢ ܽܟܠ ܰܓ ܺ̈ܒܝܢ ܳܗܐ ܶܨ ܰܐܕܝܟ ܽ ̱ܗܘ ܰ‬ ‫ܶ‬
1335 Here, in this place, I have bound 65 the intellect which had been
seeking to escape from me,
and with restricted thoughts I have bound that wild thing. 66
The Son, the mediator, has set up His ensign in this place,
that we may direct all our way to travel towards Him
See! He dwells in the bread and is mingled 67 entirely with the wine
so that we may drink Him.
1340 Let us find joy with Him from His table, and let no one make
inquiry into Him.
Do not attach your intellect to the chariot to speak about it,
it is not to be spoken of by you: what have you got to do with hid-
den matters?
A matter which is higher than speech is not to be spoken,
rather stretch out your hand in your place and give Him to your
fellow people.
1345 All the wealth of the heavenly beings has descended to the earth
in Immanuel, who is both with us, and is our God.
The hidden altar, which is ministered to in mystery –
see! – it is revealed, and is among earthly “angels”.
And the body of the Son of God is set opposite against our iniqui-
ty,
1350 and has drawn near to bind up all our sores and ulcers.
And all the mysteries and types and beauties of the heavenly beings –
see! – they are in Him! Let no one lust for greater things!
Look! – in the ministry of the holy altar, at the time of the Myster-
ies,
are marshaled the heavenly powers, standing with their cries of
“Holy!”
65 Bound: yoked (kêdîdîn).

66 See lines 264–303; 328–341 on the role of the intellect (hawnâ): ‘it
is the image of God, not confined by the body, climbing to the heaven’.
67 Ephrem uses the term mingled (mzag) for the union of the divine
Persons; our union with Christ through the sacraments and for his union
with the Church, his Bride. On mixing language in Ephrem see Stewart,
‘Working the Earth of the Heart’, 191–98. See also the chart Stewart gives for
all the occurrences of mixing and blending vocabulary in Ephrem, Ap-
pendix 8.
‫ܡܪܕ ̱ܗ ܳܘܐ ܶܡܢܝ‪:‬‬ ‫ܒܥܐ ܢܶ ܰ‬ ‫�ܗ ܳܘܢܐ ܰܕ ܳ‬ ‫ܳܗ ܳܪܟܐ ܐ̱ ܰܣܪܬܶܗ ܰ‬ ‫‪1335‬‬
‫ܥܪ ܳܝܪ ܳ�ܐ܀‬ ‫ܠܒ ܺ‬ ‫ܝܨܶ ܐ ܐ̱ ܰܣܪܬܶܗ ܰ‬ ‫ܘܫ ̈ܶܒܐ ܺܚ ̈‬ ‫ܒܚ ܳ‬ ‫ܰܘ ܽ‬
‫ܨ� ܳܝܐ‪:‬‬ ‫ܒܪ ܐ ܶܡ ܳ‬ ‫ܝܫܐ ܳ‬ ‫ܬܪ ܐ ܳܣܡ ܶܠܗ ܺܢ ܳ‬ ‫ܒܗ ܳܢܐ ܰܐ ܳ‬ ‫ܳ‬
‫ܡܗ ܳܠ ܽܟܘ܀‬ ‫ܘܪܚܢ ܰܠ ܰ‬ ‫ܬܪܘܨ ܽܟ ܳ� ̇ܗ ܐ ܽ ܰ‬ ‫ܶܨ ܰܐܕܘܗܝ ܢܶ ܽ‬
‫̱‬
‫ܽ ܶ ܰ ܳ ܶ ܶ‬ ‫ܰ‬ ‫ܶ‬
‫ܳܗܐ ܫܪ ܐ ܒܠܚܡܐ ܘܡܙܝܓ ܟܠܗ ܳܒܚܡܪ ܐ ܢܫܬܝܘܗܝ‪:‬‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬
‫ܘܪܗ ܘܐ̱ ܳܢܫ � ܢܶܒܨܶܝܘܗܝ܀‬ ‫ܒܣܡ ܥܰ ܶܡܗ ܶܡܢ ܳܦ ܽܬ ܶ‬ ‫ܢܶ ܰ‬ ‫‪1340‬‬
‫ܳ ܰ ܰ ܳ ܶ ܰ ܰ ܳ ܰ ܰ ܳ ܽ‬
‫� ܒܡܪܟܒܬܐ ܬܣܒܟ ܗܘܢܐ ܠܡܡܠܠܘ‪:‬‬
‫ܳ ܶ ܰ ܳ ܳ ܶ ܳ ܳ ܶ ܰ ܳ̈ ܳ‬
‫� ܡܬܡ�� ܠܟ ܓܝܪ ܳܡܐ ܠܟ ܨܝܕ ܟܣܝܬܐ܀‬
‫ܬܡܠܰܠ‪:‬‬ ‫ܪܒܐ ܳܕܪܡ ܽ ̱ܗܘ ܶܡܢ ܶܠ ܳܫ ܳܢܐ � ܶܡ ܰ‬ ‫ܰܫ ܳ‬
‫ܘܫܛ ܰܗ ܳܒܝܗܝ܀‬ ‫ܶܐ ܴ� ܰܒܐܬܪܟ ܰܠܒܢ̈ܝ ܥܰ ܳܡܟ ܐ ܶ‬
‫ܰ‬ ‫ܰ‬ ‫ܳ‬
‫‪1345‬‬
‫ܶ ܶ ܰ ܳ ܽ ܶ ܽ ܳ ܰ ܰ ܶ‬
‫ܫܡ ܳ�ܢ̈ܐ‪:‬‬ ‫ܢܚܬ ܠܶܗ �ܪܥܐ ܟܠܗ ܥܘܬܪ ܐ ܕ‬
‫ܳ‬ ‫ܰ‬
‫ܒܥܰ ܰܡ ܽܢܘܐܝܠ ܺܕܐܝܬܘܗܝ ܥܰ ܰܡܢ ܰܘܐܠ ܺܗܢ ̱ܗܘ܀‬
‫ܽ‬ ‫ܰ‬
‫ܰ ܳ ܰ ܳ ܰ ܶ ܰ‬
‫ܫ ܐ̱ ܳܪ ܳܙ ܢܳܐܝܬ‪:‬‬ ‫ܐܫܬ ܰ‬
‫ܣܝܐ ܶܗܘ ܕ ܰ ܰ ̈ܶ ܰ‬
‫ܡ‬ ‫ܳܡܕܒܚ ܶܐ ܟ ܳ ܶ‬
‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫ܗܐ ܓ� ܘܩܐܡ ܒܝܬ ܰܡ�ܟܐ ܐ�ܥ�ܝܐ܀‬
‫ܰ‬
‫ܘܩܒܠ ܰܥܘܠܢ‪:‬‬ ‫ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܽܠ ܰ‬ ‫ܓܪܗ ܰ‬ ‫ܣܕܝܪ ܰܦ ܶ‬ ‫ܰܘ ܺ‬
‫‪1350‬‬
‫ܳ‬ ‫�ܗܘܢ ܽܫܘܚܢ̈ܐ ܰܘ ܳ‬ ‫ܶ‬ ‫ܥܨܘܒ ܽܟ ܽ‬ ‫ܘܩ ܺܪܝܒ ܢܶ ܽ‬ ‫ܰ‬
‫ܚܒ�ܬܢ܀‬
‫ܳ ܶ ܽ ̈ܶ ܽ ܶ ܰ ܰ ܳ ̈ܶ‬ ‫ܘܟ ܽ‬ ‫ܽ‬
‫ܘܢ ܐ̱� ܙ ܐܳ ܘܛܘܦܣܐ ܘܫܘܦ� ܐ ܳ ܕܫܡ�ܢܐ‪:‬‬ ‫ܶ‬ ‫�ܗ‬
‫ܺ‬
‫ܳܗܐ ܶܒܗ ܐ ܽܢܘܢ � ܐ̱ ܳܢܫ ܶ� ܰܪܓ ܝܰܬ ܳܝ�ܬܐ܀‬
‫ܶ ܶ ܶ‬
‫ܒ� ܳܕܢ ܐ̱ ܳ� ܳܙ ܐ‪:‬‬ ‫ܘܕܫܐ ܶ‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܕܡ ܰ‬ ‫ܫܬܗ ܰ‬ ‫ܳܗܐ ܒܬܫܡ‬
‫‪608‬‬ ‫ܝ�ܘ̈ܬܐ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܡܝܢ ܰܚ ܰ‬ ‫ܣܕ ܺܝܪܝܢ ܳܩ ܺ‬
‫ܘܕ ܰܫ ̈ܝ ܽܗܘܢ܀‬ ‫ܒܩ ܳ‬ ‫ܺ‬
1355 And if the eye of our soul 68 were limpid as the prophet’s,
the shining throng of their hovering would marvel us.
If we had an ear to listen mystically,
we would be moved by the awesome thunder of their shouts of joy.
The body of the Son of God – see! – is on the table,
1360 and encircling it are the spiritual powers.
And they all stand in splendor, trembling
and ministering to Him with those below, in order that He does
not suffer dishonor.
The altar is arranged, instead of the chariot of heavenly beings,
and borne solemnly upon it is He with whose glory the heavens are
filled.
1365 And these are the coals that were in the inner part of that chariot –
look! – they are divided on the table for all the world.
And, in place of the man clothed in white linen, stands the priest,
to go out and scatter the pearls on those in need.
And one of the chiefs of the <heavenly> powers stands beside
him,
1370 and, with the Holy Spirit, stretches out the bread for the priest to
break.
He brings forth riches incomprehensible from the house of the
Father,
to make the entire needy world wealthy, which had been destitute.
And rivers of living water pour out on the earth
from the font that the lance had made to flow on Golgotha.
68 Eye of the soul: Jacob often has his hearers look into the mystery
of Christ, as well as into the Scriptures, with a lucid eye of the soul (b-ʿaynâ
nahhirtâ d-napšâ). See Kollamparambil, Salvation in Christ, 78, 168 172, 191,
362, 390. In the Prose Homily on the Friday of the Passion, he opens
saying : “Let us consider the feast of today with the lucid eye of the soul
for which it is easy to see the distant things as if from close at hand.” Ac-
tually here in line 1355 Jacob uses the term ‘limpid’ (shaphyâ) which is the
term used by Ephrem, ʿaynâ shaphîtâ, for the luminous eye which is so
crucial to his vision of faith, since faith is the eye which can see hidden
things. As noted by Brock shaphyâ can mean ‘clear, pure, limpid, lumi-
nous’. See S. Brock, Luminous Eye, ch.4.
‫ܢܒ ܳܝܐ‪:‬‬ ‫ܦܫܢ ܰܐܝܟ ܰܕ ܺ‬ ‫ܦܝܐ ܥܰ ܳܝܢܐ ܰܕܢ ܰ‬ ‫ܐܠܘ ܰܫ ܳ‬ ‫ܶܘ ܽ‬ ‫‪1355‬‬
‫ܝܗܘܢ܀‬ ‫ܘܚ ܰܦ ܽ‬ ‫ܗ�ܐ ܽܕ� ܳ‬ ‫ܒܨ ܐ ܰܙ ܳ‬ ‫ܬܗܪ ̱ܗ ܳܘܐ ܰܠܢ ܶܚ ܳ‬ ‫ܰܡ ܰ‬
‫ܶܽ ܺ ܰ ܶ ܳ ܳ ܳ ܽ ܳ ܺ‬
‫ܘܚ ܳܢܐܝܬ‪:‬‬ ‫ܐܠܘ ܐܝܬ ܠܢ ܐܕܢܐ ܕܫܡܥܐ ܪ‬
‫ܽ‬ ‫̈‬ ‫ܳ ܰ ܰ ܳ ܺ ܳ ܽ ܳ ܰ‬ ‫ܺ‬
‫ܝܗܘܢ܀‬ ‫ܰ‬ ‫ܡܙܝܥ ̱ܗܘܐ ܠܢ ܪܥܡܐ ܕܚܝ� ܕܝܘܒܒ‬
‫ܕܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܓܪܗ ܰ‬ ‫ܘܪ ܐ ܳܗܐ ܺܣܝܡ ܰܦ ܶ‬ ‫ܥܰܠ ܳܦ ܽܬ ܳ‬
‫ܐ܀‬ ‫ܘܚ ܳ ̈� ܶ‬
‫ܝ‬ ‫ܝ� ܳܘ̈ ܳܬܐ ܽ� ܳ‬ ‫ܝܟܝܢ ܶܠܗ ܰܚ ܰ‬ ‫ܰܘ ܺ‬
‫ܟܪ ܺ‬ ‫‪1360‬‬
‫ܰ ܰ ܽ ܳ ܳ ܺ ܽ ܽ ܰ ܰܺ ܺ‬
‫ܝܬܝܢ‪:‬‬ ‫ܘܢ ̈ܶ ܟܕ ܳ ܪܬ ܶ ܰ‬ ‫ܘܒܙܗܝܘܬܐ ܩܝܡܝܢ ܟ�ܗ‬
‫ܰ‬ ‫ܰ ܰ ܺ ܶ ܰ ܰ ܳ‬
‫ܘܡܫܡܫܝܢ ܠܗ ܥܡ ܬܚܬ�ܐ ܕ� ܢܨ ܛܥܪ܀‬
‫ܳ ܰ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܬܩܢ ܰܡ ܳ‬ ‫ܘܡ ܰ‬ ‫ܰ‬
‫ܕܒܚܐ ܚܠܦ ܡܪܟܒܬܐ ܶ ܕܫܡ�ܢܐ‪:‬‬
‫ܽ ܶ‬ ‫ܶ‬ ‫ܘܡ ܰܙܕ ܰܝܚ ܶܒܗ ܰܗܘ ܰܕ ܰ‬ ‫ܶ‬
‫ܫܡ ܳܝܐ ܡܠܝܢ ܬܫܒܘܚܬܗ܀‬
‫‪1365‬‬
‫ܳ ܽ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܗ ܶܠܝܢ ܽܓ ܶ‬ ‫ܳ‬
‫ܘܡ� ܐ ܺܕܐܝܬ ̱ܗܘܐ ܒܥܘܒܗ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܰ‬
‫ܶ‬
‫�ܡ ܶܐ ܽܟܠܗ܀‬ ‫�ܥ ܳ‬ ‫ܘܪ ܐ ܳ‬ ‫ܠܓܢ ܥܰܠ ܳܦ ܽܬ ܳ‬ ‫ܬܦ ܳ‬ ‫ܳܗܐ ܶܡ ̈‬
‫ܗܢܐ ܳܩܐܡ‪:‬‬ ‫ܘܨ ܐ ܳܟ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܒܪ ܐ ܰܕ ܺ‬ ‫ܰܘܚܠܳܦ ܰܓ ܳ‬
‫ܬܐ ܥܰܠ ܰܚ ܺܣ ܶ‬ ‫ܶ ܶ ܰ ܳ ܳ ܳ‬
‫ܝ� ܐ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܢܶ ܽܦܘܩ ܢܕܪ ܐ ܡ�ܓܢܝ‬
‫ܕܚ ̈ܝ ܰ� ܳܘܬܐ ܳܩܐܡ ܶܨ ܰܐܕܘܗܝ‪:‬‬ ‫ܘܚܕ ܶܡܢ ܺ� ܶܫܐ ܰ‬ ‫ܰ‬
‫ܗܢܐ ܢܶ ܰܩܨܶ ܐ܀‬ ‫ܠܟ ܳ‬ ‫ܚܡܐ ܳ‬ ‫ܘܫܛ ܰܠ ܳ‬ ‫ܘܕܫܐ ܰܡ ܶ‬ ‫ܘܚܩ ܳ‬ ‫ܒܪ ܽ‬‫ܰܘ ܽ‬ ‫‪1370‬‬
‫ܳ‬ ‫ܶ‬
‫ܘܡ ܶܦܩ ܽܥܘܬ� ܐ ܕ� ܶܡ ܰ‬
‫ܬܕ ܺܪܟܝܢ ܶܡܢ ܶܒܝܬ ܐ ܳܒܐ‪:‬‬ ‫ܰ‬
‫ܺ ܳ ܶ ܰ‬ ‫ܽܕܟܠܶܗ ܳܥ ܳ‬
‫ܡܓ ܰܙܝ ̱ܗ ܳܘܐ܀‬ ‫ܥܬܪ ܰܕ ܰ‬ ‫�ܡܐ ܣܢܝܩܐ ܳ ܢ‬
‫ܳ ܺ ܰ ܳ ܰ ܰܳ ܰ ܳ ܶ‬
‫ܕܡ ̈ܝܐ ܰܚ ̈ܝܐ‪:‬‬ ‫ܘܫܦܥܝܢ ܒܐܪܥ ܶܐ ܢܗ�ܘܬܐ‬
‫ܳ‬
‫ܘܥܐ ܕܬܪܥܰܬ ܽܪܘܡܚܐ ܥܠ ܓܓܘܠܬܐ܀‬
‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܡܢ ܰܡ ܽܒ ܳ‬
1375 And the virgin approaches and sees her betrothed Bridegroom,
who was slain,
and burning with love for Him, she kneels to embrace the body of
the Son,
and, with her lips, she swallows the blood from His wounds,
and hangs, like a necklace, all His sufferings on her neck.
And she calls the peoples to the table of the King, so that she may
give them enjoyment
1380 from the particles of the Bridegroom’s body, for they are too many
for her.
And all the mysteries that were hidden among the angels
come to pass in her, who is now like a schoolmistress of the heav-
enly beings.
And the hidden, <heavenly> powers call “blessed!” from on high
to the sons of men who have been made worthy to attain such life.
1385 And if there were jealousy among the angels there,
the cherubs would have been close to being jealous of the sons of
men.
Since the former bear Him upon their backs with wonder,
and the latter hold Him fast in the hollows of their hands.
The former cry out from afar: “Blessed <is He> from His place!”,
1390 while the latter eat from His body as nigh them.
He gave the chariot as a shadow by which He might be escorted,
while He gave to the Church His body and blood, which are not a
shadow <at all>.
He has summoned her and allowed her to touch and hold His body
fast,
to show her openly the truth of how much he loves her.
‫‪609‬‬ ‫‪1375‬‬
‫ܺ‬ ‫ܡܟ ܳ‬ ‫ܬܢܐ ܺ‬ ‫ܠܚ ܳ‬ ‫ܽ ܳ‬ ‫ܘܩ ܳ‬ ‫ܳ‬
‫ܝܪ ̇ܗ ܰܕܩܛܝܠ‪:‬‬ ‫ܘܚ ܳܙ�ܐ ܰ‬ ‫ܘܠܬܐ ܳ‬ ‫ܪܒܐ ܒܬ‬
‫ܓܪܗ ܰܕ ܳ‬
‫ܒܪ ܐ܀‬ ‫ܦܩܐ ܰܦ ܶ‬ ‫ܪܟܐ ܡܥܰ ܳ‬ ‫ܘܒ ܳ‬ ‫ܘܒܗ ܳ‬ ‫ܒܚ ܶ‬ ‫ܘܝܳ ܳ ܽ‬
‫ܩܕ ܐ ܳ ̈ ܳ ܳ ܳ ܰ ܶ ܶ ܰ ܳ ̈ ܶ‬ ‫ܰܘ ܶ‬
‫ܒܣܦܘܬ ̇ܗ ܣܪܦܐ ܠܕܡܗ ܡܢ ܡ ܰܚܘܬܗ‪:‬‬ ‫ܳ‬
‫ܡܢ ܳ‬
‫ܝܟܐ܀‬ ‫�ܗܘܢ ܰܚ ܰܫ ̈ܘܗܝ ܐܝܟ ܰܗ ܺ‬ ‫ܘܪ ̇ܗ ܽܟ ܽ‬ ‫ܒܨ ܳ‬ ‫�ܝܐ ܰ‬ ‫ܘܬ ܳ‬
‫ܶ‬ ‫ܠܦ ܽܬܘܪ ܰܡ ܳ‬ ‫ܪ�ܐ �ܥܰ ̈ܡ ܶܡܐ ܳ‬ ‫ܳ‬
‫ܬܒ ܶܣܡ ܐ ܽܢܘܢ‪:‬‬ ‫�ܟܐ ܰ‬ ‫ܘܩ ܳ‬
‫‪1380‬‬
‫ܶ ܰ ܽ ܶ ܰ ܶ ܰ ܳ ܰ ܺ‬
‫ܕܣ ܺܓܝܐ ܰܝܢ ܶ ܳ� ̇ܗ܀‬ ‫ܡܢ ܦ�ܬܘܬܐ ܕܦܓܪܗ ܕܚܬܢܐ‬
‫̈‬
‫ܓܢܝܙܝܢ ̱ܗ ܰܘܘ ܳ ܒܝܬ ܡ�ܟܐ‪:‬‬
‫ܰ‬ ‫ܶ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܘܟ ܽ‬ ‫ܽ‬
‫ܰ ܰ ܳ‬ ‫ܳ̇ ܶ ܰ‬
‫ܫܡ ̈�ܢܶܐ܀‬ ‫ܡܫܝܢ ܰܕ ܰܐܝܟ ܳ ܳܣ ܰܦܪܬܐ ̱ܗܝ ܕ‬ ‫ܫܬ ܺ‬ ‫ܒܗ ܡ‬
‫ܶ‬ ‫ܰ‬ ‫ܺ ̈ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܝܳ ܺ‬
‫ܘܒܐ ܚܝ�ܘܬܐ ܓܢܝܙ ܐ ܕ�ܥܠ‪:‬‬ ‫ܗܒܝܢ ܛ‬
‫ܰ ܰ ̈ ܳ ܳ ܰ ܶ ܰ ̈ܶ ܰ ܶ ܰ ܽ‬
‫ܘܢ܀‬
‫ܫܘܘ ܕܢܶܬܡ ܰܛ ܰ ̈ܶ‬ ‫ܶܠ ܽܒ��ܢ ܺܫܐ ܕ� ܳܝܠܝܢ ܳܚ ܳܝܐ ܰ‬
‫ܘܐܠܘ ܐܝܬ ̱ܗܘܐ ܚܣܡܐ ܬܡܢ ܒܝܬ ܡ�ܟܐ‪:‬‬ ‫ܳ‬ ‫‪1385‬‬
‫ܝܒܝܢ ̱ܗ ܰ ܽܘܘ܀‬ ‫ܒܢ ܳܝܢ̈ ܳܫܐ ܰܩ ܺܪ ܺ‬ ‫ܚܣܡ ܰܒ ܰ‬ ‫ܠܡ ܰ‬ ‫ܘܒܐ ܶ‬ ‫ܟ� ܶ‬ ‫ܽ‬
‫ܗܪ ܐ ܳܗ ܶܠܝܢ ܥܰܠ ܰܚ ܰܨ ̈‬ ‫ܒܬ ܳ‬ ‫ܶ‬
‫ܝܗܘܢ‪:‬‬ ‫ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ‬
‫ܶ‬
‫ܒܚܘܦܢ̈ܐ ܳܗ ܶܠܝܢ ܥܰܠܰ ܐ ܺ ܰܝܕ ܝ ̈ ܽܗܘܢ܀‬ ‫ܝܟܝܢ ܶܠܗ ܽ‬
‫ܰ‬
‫ܠܒ ܺ‬ ‫ܰܘ ܺ‬
‫ܬܪܗ‪:‬‬ ‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܝܩܐ ܺ‬ ‫ܳܩܥܶܝܢ ܳܗ ܶܠܝܢ ܐܝܟ ܰ� ܺܚ ܶ‬
‫ܝܒܐ܀‬ ‫ܘܪܗ ܰܐܝܟ ܰܩ ܺ� ܶ‬ ‫ܳܘܐܟܠܺܝܢ ܳܗ ܶܠܝܢ ܶܡܢ ܳܦ ܽܬ ܶ‬ ‫‪1390‬‬
‫̇‬ ‫ܢܙܕ ܰܝܚ ܳ‬ ‫ܝܬܐ ܶܕ ܰ‬ ‫ܶ ܳ ܺ ܳ‬ ‫ܒܬܐ ܝܰ‬ ‫ܰ ܰ ܳ‬
‫ܰ ܶ ܳ ܰ‬ ‫‪:‬‬ ‫ܗ‬ ‫ܒ‬ ‫ܢ‬ ‫�‬ ‫ܛ‬ ‫ܠܡܪܟ ܳ ̄ ܺ ܶ‬
‫ܒ‬ ‫ܗ‬‫̱‬
‫ܘܝܰܗܒ � ̇ܗ �ܥܕܬܗ ܶ ܦܓܪܗ ܘܕܡܗ ܕܠܘܶ ܛ�� ̱ܗܘ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬
‫ܠܒܘܟ ܰܦ ܶ‬
‫ܓܪܗ‪:‬‬ ‫ܘܫܡܗ ܘܬ ܽ‬ ‫ܪܒ ̇ܗ ܕܬ ܽܓܘܫ ܽܓ ܶ‬ ‫ܘܩ ܳ‬ ‫ܩܪ ܐ ܳ� ̇ܗ ܰ‬ ‫ܳ‬
‫ܟܡܐ ܳܪ ܶܚܡ ܳ� ̇ܗ܀‬ ‫�ܝܐ ܳ‬ ‫ܒܓ ܳ‬ ‫ܫܪ ܳܪ ܐ ܶ‬ ‫ܰܕ ܰܢܚ ܶܘܐ ܳ� ̇ܗ ܳ‬
1395 All these, His mysteries that were among the angels,
are hers, and in them she arrives at His ministry.
And there is nothing else in that chariot that was ministered to,
save He alone in the hidden mystery amid the beings on high.
It is in the Son that both those on high and those below exist,
1400 Blessed is the Crucified One, 69 in whom all the mysteries are
accomplished!
Amen.
69Crucified One: zaqîfâ, as noted by Brock, normally means “cross,”

but Jacob sometimes uses it in the sense of “crucified one,” see Brock,
Veil of Moses, lines 144, 188, 317, 392, 413.
‫‪610‬‬ ‫‪1395‬‬
‫ܰ ܶ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܰܙܘܗܝ ܳܗ ܶܠܝܢ ܰܕ ܰ‬
‫ܝܬ ܰܡ� ̈ܟܐ‪:‬‬ ‫ܶ‬ ‫ܗܘܘ ܶܒ‬ ‫ܶ‬
‫ܽܟ ܽ‬
‫ܶ ܶ‬ ‫ܒܗܘܢ ܳܩ ܳ‬ ‫ܺܕ ܳ‬
‫ܫܡܫܬܗ܀‬ ‫ܝܡܐ ܥܰܠ ܬ‬ ‫ܝ� ̇ܗ ܐ ܽܢܘܢ ܰܘ ܽ‬
‫ܰ‬ ‫ܒܬܐ ܐ ܺ‬ ‫ܳ ܰ ܰ ܳ‬
‫ܚܪ ܳܢܐ ܶܡ ܶܕܡ ܶܡܫܬ ܰܡܫ ̱ܗ ܳܘܐ‪:‬‬ ‫̱‬ ‫ܶܘ� ܶܒܡܪܟ‬
‫ܳ ܳ ܰ ܳ ܶ ܶ ܳ ̈ܶ‬
‫ܐ܀‬
‫ܰ‬ ‫�ܝ‬ ‫ܳ‬ ‫ܐ ܴ� ܐܢ ܽܗܘ ܒ ̱ܐ ܪ ܙ ܐ ܟ ܳܣܝܐ ܨܝܕ ܥ‬
‫ܳ ܶ‬ ‫ܶ‬
‫ܝܡܝܢ ܐܦ ܥ ܶ ܳ� ̈ܝܐ ܐܦ ܬ ܶܚܬ�̈ܐ‪:‬‬ ‫ܒܪ ܐ ̱ܗܘ ܳܩ ܺ‬‫ܰܒ ܰ‬
‫‪1400‬‬
‫ܰ‬
‫�ܗܘܢ ܳܐ� ܙܶ ܐ ܶܒܗ ܐܫܬ ܰܡܫܘ܀‬ ‫ܝܦܐ ܽܕܟ ܽ‬ ‫ܒܪܝܟ ܽܗܘ ܺܙܩ ܳ‬
‫̱‬
‫ܺ‬
‫ܰ ܰ ܳ‬ ‫ܫܠܶܡ ܺܡ ܳ‬
‫ܚܙ ܐ ܰܚ ܺܙܩܝܶܐܝܠ‪:‬‬
‫ܒܬܐ ܰܕ ܳ‬‫ܐܡܪ ܐ ܕܥܰܠ ܡܪܟ‬
‫ܥܩܘܒ‪.‬‬ ‫ܠܡ ܳ‬
‫�ܦ ܳܢܐ ܳܡܪܝ ܝܰ ܽ‬ ‫ܺ‬
‫ܕܣܝܡ ܰ‬
PARTIAL BIBLIOGRAPHY OF CITED AND
SUGGESTED WORKS
TRANSLATIONS
Ephrem
J.T. Wickes, (tr.), St. Ephrem the Syrian. The Hymns on Faith (Wash-
ington, D.C.: CUA Press, 2015).
S.P. Brock, (tr.), Hymns on Paradise (Crestwood NY: 1990).
F.Graffin, s.j., “Les Hymnes sur la Perle de Saint Ephrem,” OS 12
(1967): 129–50.
M. Hansbury, (tr.), Hymns of Saint Ephrem the Syrian (Table Bless-
ings) (Oxford, Fairacres: SLG Press, 2006).
E. G. Mathews, “Madrase on Faith, 81–85, Hymns on the Pearl, I–
V,” SVTQ 38 (1994): 45–72.
Jacob of Serug
M. Albert, (tr.), Jacques de Saroug, Homélies contre les Juifs PO 38.1
(1976).
———, “Mimro inédit de Jacques de Saroug sur le sacerdoce et
l’autel,” PdO X (1981/2): 55–77.
Kh. Alwan, Jacques de Saroug. Quatre homélies sur la création (CSCO
508–9 = SS 214–5; 1989).
B.M. Boulos Sony, “Hymne sur la création de l’homme de
l”Hexaemeron de Jacques de Saroug,” PdO 11 (1983), 167–
200.
S. P. Brock, “Jacob of Serugh, on the veil of Moses,” Sobor-
nost/ECR 3:1 (1981): 70–85.
———, Jacob of Serug’s Homily on the Veil on Moses’s Face, TECLA
vol. 20, (Piscataway, 2009).
151
M. Hansbury, (tr.), Jacob of Serug, On the Mother of God (Crestwood

NY: 1998).
T. Kollamparampil, (tr.), Select Festal Homilies (Bangalore: Dhar-
maram Publications, 1997).
J. Konat, “A Metrical Homily of Jacob of Serugh on the Mysteries,
Types, and Figures of Christ: Authentic or Compilation,” LM
118 (2005): 71–86.
F. Rilliet, (tr.), Jacques de Saroug, Six Homélies Festales en Prose PO 43,4
(1986).
J. Thekeparampil, “Jacob of Sarug’s Homily on Melkizedek,” The
Harp 6 (1993): 53–64.
R.D. Young, (tr.), “Jacob of Serug ‘On the Establishment of Crea-
tion, Memra One: The First Day,” in J.W. Trigg, ed., Biblical
Interpretation (Wilmington: 1988), 184–202.
RABBINICS
P. Alexander, 3 (Hebrew Apocalypse of) Enoch (fifth-sixth century
A.D.) in The Old Testament Pseudepigrapha ed. J.H. Charlesworth
2 vols. (New York: Doubleday, 1983) vol.1: 223–315.
J. Davila, (tr.) Hekhalot Literature in Translation: major texts of Merkavah
mysticism (Leiden: Brill, 2013).
L. Lieber, Yanni on Genesis: an invitation to piyyut (Cincinnati, OH:
Hebrew Union College Press, 2010).
MODERN STUDIES
Kh. Alwan, “L’ homme le ‘Microcosme’ selon Jacques de Saroug
(+ 521),” PdO XIII (1986): 51–78.
———, “Le ‘Remzo’ selon la Pensée de Jacques de Saroug,” PdO
XV (1988–1989): 91–106.
S.J. Beggiani, Early Syriac Theology with Special Reference to the Maronite
Tradition (Washington, D.C.: CUA Press, rev. ed. 2015).
———, “The Typological Approach of Syriac Sacramental Theol-
ogy,” TS 64 (2003): 543–57.
M. Bochmuel, “The ‘Form of God’ (Phil 2:6): Variations on a
Theme of Jewish Mysticism,” JTS 48.1 (1997): 1–23.
BIBLIOGRAPHY 153
P.J. Botha, “Fire Mingled with the Spirit: St. Ephrem’s Views on
Angels and the Angelic Life of Christians.” The Harp 8–9
(1995–96): 95–104.
B. M. Boulos Sony, “L’Anthropologie de Jacques de Saroug,” PdO
XII (1984–85): 153–85.
———, La Doctrine de Jacques de Saroug sur la Création et
l’Anthropologie. (Rome: Lateran University, unpublished diss.,
1989).
———, “La Methode Exegetique de Jacques de Saroug,” PdO IX
(1979–80), 67–103.
T. Bou Mansour, “Étude de la Terminologie Symbolique chez Saint
Ephrem,” PdO XIV (1987): 221–62.
———, La théologie de Jacques de Saroug, I–II (Kaslik, 1993, 2000).
R. Boustan, M. Himmelfarb and P.Schäfer, eds., Hekhalot Literature
in Context between Byzantium and Babylonia (Tubingen: Mohr Sie-
beck, 2013).
S.P. Brock, “Baptismal Themes in the Writings of Jacob of Se-
rugh,” SympSyr 1976 (OCA 205; 1978): 324–47.
———, Fire from Heaven. Studies in Syriac Theology and Liturgy (Alder-
shot, 2006).
———, The Luminous Eye, (Kalamazoo, MI: Cistercian Publica-
tions, 1992).
———, “Maggnanuta: a Technical Term in East Syrian Spirituality
and its Background.” Pages 121–129 in Mélanges Antoine Guil-
laumont: Contributions a l’étude des christianismes orientaux. Cahiers
d’Orientalisme 20 (Geneva, 1988).
———, “Passover, Annunciation and Epiclesis: Some Remarks on
the Term aggen in the Syriac Versions of Lk 1:35,” NT 24
(1982): 224–33.
D. Cerebaud, “Aspects de la Shekinah chez les Auteurs Chrétiens
Syriens,” LM 123 (1–2): 91–125.
I. Chernus, “Visions of God in Merkabah Mysticism,” JSJ 13.1–2
(1982): 123–46.
———, Mysticism in Rabbinic Judaism: Studies in the History of Midrash
(Berlin/NY: 1982).
R. Chesnut, Three Monophysite Christologies: Severus of Antioch, Philox-

enus of Mabbug and Jacob of Serug (Oxford: University Press,
1976).
M. S. Cohen, The Shiur Qomah: Liturgy and Theurgy in Pre-Kabbalistic
Jewish Mysticism (Latham/NY/London: 1983).
J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish Ma-
trix of Christianity (New York: 1984).
A. De Conick, Seek to See Him: Ascent and Vision Mysticism in the Gos-
pel of Thomas (Leiden: 1996).
A. De Halleux, Philoxène de Mabbog: Sa Vie, ses Écrits, sa Théologie
(Louvain: 1963).
I.-H. Dalmais, “Raza et sacrament,” in Rituel: Mélanges offerts à Pierre-
Marie Guy, O.P., ed. P. de Clerck and E. Palazzo (Paris: 1990):
173–82.
J.R. Davila, Descenders to the Chariot: the people behind the Hekhalot litera-
ture (Leiden; Boston, MA: Brill, 2001).
H. Drijvers, “Introduction”, Acts of Thomas in New Testament
Apocrypha (Phila.: 1991, 2nd ed.).
J. Fossum, The Image of the Invisible God: Essays on the Influence of Jewish
Mysticism on Early Christology (Freiburg/Göttingen: 1995).
———, The Name of God and the Angel of the Lord (Tubingen: 1985).
A. Golitzin, “The Demons Suggest an Illusion of God’s Glory in a
Form,” Purity of Heart in Early Ascetic and Monastic Literature, ed.
H.A. Luckman and L. Kulzer (Collegeville: 1999), 107–29.
A. Goshen-Gottstein, “The Body as Image of God in Rabbinic
Literature,” HTR 87.2 (1994): 171–95.
F. Graffin, s.j., “Le Thème de la Perle dans une Lettre de Jacques
de Saroug,” OS 12 (1967): 355–70.
S.H. Griffith, “The Image of the Image Maker in the Poetry of St.
Ephraem the Syrian,” St Patr 25 (1993): 258–69.
M. Halbertal, Concealment and revelation: esotericism in Jewish thought and
its philosophical implications (Princeton NJ : Princeton University
Press, 2007).
D. J. Halperin, Faces of the Chariot: early Jewish responses to Ezekiel’s
Vision (Tubingen: Mohr, 1988).
BIBLIOGRAPHY 155
M. Hansbury, “‘Insight without Sight’: Wonder as an Aspect of

Revelation in the Discourses of Isaac the Syrian,” JCSSS 8
(2008): 60–73.
———, “Love as an Exegetical Principle in Jacob of Serug,” The
Harp 27 (2011), 353–68.
H. K. Harrington, Holiness: Rabbinic Judaism and the Graeco-Roman
World (London/NY: 2001).
M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses
(NY/Oxford, 1993).
T. Jansma, “L’Hexameron de Jacques de Saroug,” OS 4 (1959): 3–
42; 129–62; 253–84.
T. Kollamparampil, “Divine Pedagogy on the Road of Salvation
and Early Syriac Perspectives,” PdO XXXVI (2011): 85–98.
———, Salvation in Christ according to Jacob of Serug (Bangalore:
Dharmaram Publications, 2001).
N. Koltun-Fromm, “Yokes of the Holy-Ones: The Embodiment
of a Christian Vocation,” HTR 94:2 (2001): 205–18.
T. Koonammakkal, “Divine Names and Theological Language in
Ephrem,” StPatr 25 (1993): 318–23.
———, “The Self-Revealing God and Man in Ephrem,” Harp 6
(1993): 233–48.
———, The Theology of Divine Names in the Genuine Works of St.
Ephrem (SEERI, 2015).
W.A. Meeks, The Prophet King: Moses Traditions and Johannine Christolo-
gie (Leiden: 1967).
T. D.N. Mettinger, The Dethronement of Sabaoth: Studies in the Shem and
Kabod Theologies (Lund: 1982).
C.R.A. Morray-Jones, “Transformational Mysticism in the Apoca-
lyptic-Merkavah Tradtion,” JJS 43 (1992): 1–31.
O. Münz-Manor, Ancient Piyyut. An annotated anthology (Tel Aviv: Tel
Aviv University Press, 2015).
——— “Liturgical Poetry in the Late Antique Near East – a Com-
parative Approach,” Journal of Ancient Judaism 1 (2010): 336–61.
R. Murray, “The Paradox of God’s Hiddenness and Accessibility in
St. Ephrem,” NB 85 (2004): 158–62.
———, Symbols of Church and Kingdom. A Study in Early Syriac Tradi-

tion (Cambridge, 1975; Piscataway, 2004).
———, “The Theory of Symbolism in St. Ephrem’s Theology,”
PdO VI/VII (1975/76):1–20.
G. Noujaim, “Anthropologie et économie de Salut chez Saint
Ephrem,” PdO 9 (1979/80): 313–15 (resumé of diss. which is
forthcoming from Kaslik).
A. Orlov and A. Golitzin, “‘Many Lamps are Lightened by the
One’: Paradigms of the Transformational Vision in the Maca-
rian Homilies,” VC 55 (2001): 281–99.
C. Pasquet, “L’homme, lien de l’univers, dans la tradition syro-
orientale,” StPatr XLV (2010): 203–10.
U. Possekel, Evidence of Greek Philosophical Concepts in the Writings of
Ephrem the Syrian (CSCO 580, Subsidia 102: 1999).
G. Quispel, “Ezekiel 1:26 in Jewish Mysticism and Gnosis,” VC 22
(1968): 81–93.
C. Reeves, Heralds of that Good Realm: Syro-Mesopotamian Gnosis and
Jewish Traditions (Leiden: 1996).
F. Rilliet, “La métaphore du chemin dans la sotériologie de Jacques
de Saroug,” StPatr 25 (1993): 324–31.
C. Rowland, The Open Heaven: A Study of Apocalyptic in Judaism and
Early Christianity (New York: 1982).
D.S. Russell, The Method and Message of Jewish Apocalyptic (Philadelph-
ia: 1965).
P. Schäfer, The Hidden and Manifest God: Some Major Themes in Early
Jewish Mysticism (New York: SUNY Press, 1992).
G. Scholem, Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradi-
tion (1960, 2nd ed., NY: 1965)
———— Major Trends in Jewish Mysticism (New York: Schocken
Books, 1961)
N. Séd, “La Shekhinta et ses amis ‘araméens,” Mélanges Antoine Guil-
laumont, Cahiers d’ Orientalisme 20 (Genève: 1988).
A. Segal, Two Powers in Heaven: Early Rabbinic Reports about Chrisitiani-
ty and Gnosticism (Leiden: 1977).
W.F. Smelik, “On the Mystical Transformation of the Righteous
into Light,” JSJ 27.2 (1995): 122–44.
BIBLIOGRAPHY 157
C. Stewart, “Imageless Prayer and the Theological Vision of

Evagrius Ponticus,” JECS 9.2 (2001): 173–204.
——— ‘Working the earth of the heart’. The Messalian Controversy in His-
tory, Texts, and Language to AD 431 (Oxford, 1991).
G. G. Stroumsa, “Form(s) of God: Some Notes on Metatron and
Christ,” HTR 76.3 (1983): 269–88.
E. E. Urbach, The Sages: Their Concepts and Their Beliefs, tr. I. Abra-
hams (Cambridge, MA: 1995).
PARTIAL LIST OF OCCURRENCES OF SOME
KEY TERMS
Angels: 299, 1319, 1330

Appearance (ḥézwâ): 376, 380, 396, 405–11, 450, 699–700
Banner (nišâ): 576
Bridge (gašra): 273
Crucified One (zaqîfâ): 1400
Depict (ṣûr): 421, 573, 744, 966–67, 1148–50
Essence (ʾitûtâ, ʾityâ): 5, 24, 283–84
Form, picture, depiction (ṣûrtâ): 322, 966–67, 1000
Glory (šûbḥâ): 39, 269, 600, 1320
Hidden Being: 283
Hidden Father: 735, 949–951
Hidden One: 3, 11, 598
Hidden Power: 547
Hidden sign: 113, 131
Hidden Will: 1073
Hidden Word: 25
Image (ṣalmâ): 51–2, 263, 839, 872, 967
Intellect (hawnâ): 78–9, 263–302, 444, 499
Likeness (dmûtâ): 280, 359, 824, 999, 1067
Love (ḥûbâ): 31, 38
Macrocosm/microcosm: 219–62
Majesty (rabûtâ): 1090
Mediator (meṣʿâyâ): 711, 1337
Mingled (mûzâgâ): 1339
Mystery (râzâ): 637, 662, 890
Only One (îhîdâyâ): 950
Overshadows, rests (aggen): 324, 1136
Path, way (ûrḥâ): 701, 851, 872
Pearls: 634, 1107, 1116, 1137, 1160
Place (atrâ): 271, 299–300, 325, 561, 570–3, 880, 1205, 1212, 1217, 1310,
1335, 1337, 1344
159
Power (ḥaylâ): 21–22, 134, 143, 147, 163, 173, 175, 202–16, 219, 222, 233,
255, 270, 547
Praise (téšbuḥtâ): 38–60
Presence (šekintâ): 559, 573, 826, 1137, 1249
Sharers in the mystery: 731, 999
Sign (remzâ): 21, 98, 113, 140, 164, 966
Watcher(s): 462, 1190, 1253, 1305
Wonder (tehrâ): 16, 163, 302, 305, 312, 316, 335
Yoked (kédîdîn): 324, 445–6, 454, 492, 506–8, 571, 761, 991, 1055, 1335–6
INDEX OF BIBLICAL REFERENCES
Genesis 3:12–13 570, 588, 1260

1:26–27 727, 1017 10:2–8 1064
9:6 1017 Daniel
9:11–17 714–16 2:18 656
22 627 7:13 679
Exodus Zephaniah
24:10 975 3:9 29
25:9ff 1169 John
Leviticus 1:10 1329
16:2–5 1152, 1165 I Corinthians
I Kings 1:24 21, 270
6 1174 Ephesians
7:23–27 611–52 1:9 656
8:6–7 645–46 2:14–15 711–13
8:27 887 Philippians
2 Chronicles 2:6–7 699, 727, 837,
3:7–14 645–46 1013–19
4:3–5; 14–15 611–52 Colossians
Psalms 1:15–20 871–72, 967–68
104 1051 1:20 712
138:6 63 1:26 661–62
139:8 72 I Timothy
Song of Songs 2:5 711–13
5:10–16 1020–22 Hebrews
Isaiah 1:1 23
6:1–6 884, 1113 9:11 1256
66:1 881–84, 1022
Ezekiel
1:26–28 323, 699, 714,
1013–19
161

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Jacob of Sarug’s Homily on the

Chariot that Prophet Ezekiel Saw

George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting

Metrical Homilies of Mar Jacob of Sarug

Translation and Introduction by

Edited with Notes by

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Library of Congress Cataloging-in-Publication Data

Names: Jacob, of Serug, 451-521, author. | Golitzin,

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Table of Contents ..................................................................................... v

Annali di Scienze Religiose (Milan).

CSCO Corpus Scriptorum Christianorum Orientalium (Leu-

Harvard Theological Review (Cambridge Mass).

Journal of Early Christian Studies (Baltimore).

Journal of Northwest Semitic Languages (Stellenbosch).

Journal of Semitic Studies (Oxford/Manchester).

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PO Patrologia Orientalis (Turnhout).

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SEERI St Ephrem Ecumenical Research Institute (Kottayam).

SC Sources Chrétiennes (Paris).

Studia Patristica (Kalamazoo/Leuven/Berlin/Oxford).

Theological Studies (Baltimore).

Vetera Christianorm (Bari).

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WS Woodbrooke Studies (Cambridge).

Zeitschrift für die neutestamentliche Wissenschaft und

INFORMATION ON THIS HOMILY

sort of learned, philosophical theology which he believed had done

or even the subtext of his homily. The latter’s first concern,

creation,” he writes, “like a soul <abides> in its members.” Here I

other passages of the homily, just as the Word is identified, at least

touch on only a few highlights before moving on to Jacob’s and my

There is no chariot there (i.e. the highest heaven) either to

like a schoolmistress of the heavenly beings.

[Excerpted from notes of Alexander Golitzin. For a more ample version,

Translation and Introduction, A. Golitzin;

portance of the epiclesis, i.e., the central role of the Holy

MANUSCRIPTS CONTAINING THIS HOMILY

HOMILY 125: ON THAT CHARIOT WHICH

1 Hidden One (genîzâ): according to Koonammakkal in every religion

15 Exalted One, who are far above the heavenly assemblies,

3 Wonder (tehrâ): not simply an emotion brought on by what sur-

God’s thought (ḥuššâbâ), pronounced in the form of a commandment

first used by Aphrahat where he equates it with ʿityâ. See U. Possekel,

of Ephrem there is a singular interpretation of the fall of Adam: his sin

‫ܢܫ ̈ܝ ܽܗܘܢ ܰܕ ̈ܫ ܶ ܰܡ ܳ�ܢܶܐ‪:‬‬ ‫ܕܡܒܥܰܕ ܶܡܢ ܶܟ ܰ‬ ‫ܳܪ ܳܡܐ ܰ‬ ‫‪15‬‬

this Glory, and the manifestation of the Glory throughout creation.

40 deign rather to be praised by lips that speak.

technique (ûmânûtâ), (Eccl. 45,22). As elsewhere he contrasts divine remzâ

13 Limpid (šapyâ, šapyûtâ): refers to transparency of soul, opening one

‫ܒ� ̈� ܳܢ ܳܫܐ‪:‬‬ ‫ܐܪܥܐ ܕܬܶܛܥܰܢ ܰܠ ܰ‬ ‫�� ̈ܘܢܶܐ ܰܘ ܳ‬‫ܝܰ ܳܡܐ ܽ‬ ‫‪55‬‬

70 And to what place where you are not, if I should wander?