An East Syrian Manuscript of the Syriac 'Masora' Dated to 899 CE. Band 2 An East Syrian Manuscript of the Syriac 'Masora' Dated to 899 CE: Introduction, List of Sample Texts, and Indices to Marginal Notes in British Library, Additional MS 12138 9781463236526

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An East Syrian Manuscript of the Syriac ‘Masora’ Dated to 899 CE

An East Syrian Manuscript of the Syriac ‘Masora’ Dated to 899 CE

Introduction, List of Sample Texts, and Indices to Marginal Notes in British Library, Additional MS 12138

Volume 2 Prepared by

Jonathan Loopstra

9

34 2015

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2015 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC.

2015

‫ܓ‬

9

ISBN 978-1-4632-0391-7

Library of Congress Cataloging-in-Publication Data Loopstra, Jonathan, 1973An East Syrian manuscript of the Syriac ‘Masora’ dated to 899 ce : introduction, list of sample texts, and indices to marginal notes in British Library, Additional MS 12138 / prepared by Jonathan Loopstra. volumes ; cm Introduction and notes in English; original text in Syriac. Includes bibliographical references. ISBN 978-1-4632-0391-7 1. Syriac language--Readers. 2. Bible. Syriac. Selections. 3. Masorah. I. Title. PJ5495.L667 2015 492’.38--dc23 2014049764 Printed in the United States of America

TABLE OF CONTENTS TABLE OF CONTENTS ................................................................................................................................................................... v

DEDICATION ............................................................................................................................................................................... ix ACKNOWLEDGMENTS .................................................................................................................................................................. x

ABBREVIATIONS AND TRANSLITERATION ................................................................................................................................ xi 1. INTRODUCTION TO ADD. MS 12138 AND THE SYRIAC ‘MASORA’ ...................................................................................... I

1.1. Background: The Syriac ‘Masora’ ...................................................................................................................................IV 1.2. An Overview of Add. MS 12138 ....................................................................................................................................VI 1.3. Bābai, the ‘Books of the Maqryānē,’ and Rabban Rāmīšoʿ....................................................................................... VIII 1.4. Relationship to West-Syrian ‘Masora’ Manuscripts ....................................................................................................... X 1.4.1 Origins ............................................................................................................................................................................. X 1.4.2 Types of Sources ...........................................................................................................................................................XI 1.4.3 Marginalia .......................................................................................................................................................................XI 1.4.4 Delimitation and Numeration ................................................................................................................................... XII 1.4.5 Sample Texts................................................................................................................................................................ XII 1.4.6 Accents ....................................................................................................................................................................... XIII 1.5. Publication History ....................................................................................................................................................... XIII 1.6. Presentation of Add. MS 12138 .................................................................................................................................. XVI

2. THE ‘COLLECTION OF ŠMĀHE AND QRĀYĀṮĀ ’ IN ADD. MS 12138 ......................................................................... XVII

2.1. Sample Texts ................................................................................................................................................................. XVII 2.2. Orthography................................................................................................................................................................... XIX 2.3. Dislocated Extracts ......................................................................................................................................................... XX 2.4. Variants and Corrections.............................................................................................................................................. XXI

3. SECTION DIVIDERS IN ADD. MS 12138 ........................................................................................................................ XXIII 3.1. Distribution of Section Dividers in Add. MS 12138............................................................................................... XXV

4. READING MARKS IN ADD. MS 12138 ........................................................................................................................... XXIX

4.1. Diacritical Marks ....................................................................................................................................................... XXIX 4.2. nāḡūḏā (‫ )ܢܓܘܕܐ‬................................................................................................................................................................ XXX

4.3. mhaggyānā (‫ )ܡܗܓܝܢܐ‬................................................................................................................................................... XXXI

4.4. marhṭānā (‫ )ܡܪܗܛܢܐ‬....................................................................................................................................................... XXXI 4.5. Spacing Marks ............................................................................................................................................................. XXXI 4.6. Correction marks .......................................................................................................................................................XXXII 4.6.1 Incorrect Letters, Words, or Clauses .................................................................................................................XXXII 4.6.2 Incorrect Points or Alternative Readings ..........................................................................................................XXXII

v

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ 4.6.3 Incorrect Order ................................................................................................................................................... XXXIII 4.6.3.1 Incorrect Letter Order .................................................................................................................................. XXXIII 4.6.3.2 Incorrect Word Order .................................................................................................................................. XXXIII 4.6.3.3 Incorrect Verse Order .................................................................................................................................. XXXIV 4.7. Rāmīšoʿ’s Marks ...................................................................................................................................................... XXXIV 4.7.1 Some Characteristics of Rāmīšoʿ’s Reading System........................................................................................... XXXV

5. VOWEL MARKS IN ADD. MS 12138 ...........................................................................................................................XXXVII

5.1. Vocalization in Add. MS 12138 ...........................................................................................................................XXXVII 5.2. Names of East-Syrian Vowels ..............................................................................................................................XXXVII 5.3. Vowels in the Marginal Notes ............................................................................................................................ XXXVIII

6. PHONOLOGICAL MARKS IN ADD. MS 12138 .....................................................................................................................XL

6.1. ‫ ܐܝܟ‬.......................................................................................................................................................................................XL

6.2. ‫ ܐܣܩ‬.................................................................................................................................................................................. XLI 6.3. ‫ ܐܦܩ‬................................................................................................................................................................................... XLI

6.4. ‫ ܐܩܦ‬................................................................................................................................................................................ XLII 6.5. ‫ܐ‬

‫ ܐܩܪܚ‬........................................................................................................................................................................... XLII 6.6. ‫ ܐܪܗܛ‬................................................................................................................................................................................ XLII 6.7. ‫ ܓܢܘܒ‬............................................................................................................................................................................ XLII 6.8. ‫ ܗܓܝ‬............................................................................................................................................................................. XLIII 6.9. ‫ ܚܕܐ‬................................................................................................................................................................................. XLIV 6.10. ‫ ܪܬܡ‬.............................................................................................................................................................................. XLIV 6.11. Individual Letters in the Margins ............................................................................................................................. XLV 6.12. Fricativization Markers in the Margins ................................................................................................................... XLV

6.12.1. ‫ ܪܟܟ‬rūkkāḵā ........................................................................................................................................................ XLVI 6.12.2. ‫ ܩܫܝ‬qūššāyā .......................................................................................................................................................... XLVI

7. NOTES ON SCHOOLS AND EXEGETICAL GLOSSES IN ADD. MS 12138................................................................... XLVII 8. ACCENT MARKS IN ADD. MS 12138 ...................................................................................................................................... L

8.1. The Value of Add. MS 12138 for the Study of East-Syrian Accents ........................................................................ LI 8.2. The Tract on Accents in Add. MS 12138 ................................................................................................................... LIV 8.3. Comparison with other East-Syrian Manuscripts .................................................................................................... LVI 8.3.1. Mingana syr. MS 148 ............................................................................................................................................... LVI 8.3.2. Comparison with other Biblical Manuscripts .................................................................................................... LVII 8.3.2.1 Matthew 11:17, 21–22 ....................................................................................................................................... LVII 8.3.2.2 Luke 12:28, 35–37 ............................................................................................................................................ LVIII 8.3.2.3 Acts 15:4 ............................................................................................................................................................... LIX 8.3.2.4 1 Peter 1:16–17 .......................................................................................................................................................LX 8.3.2.5 An East-Syrian Lectionary ....................................................................................................................................LX vi

TABLE OF CONTENTS 8.3.2.6 Liturgical Manuscript from Turfan ................................................................................................................... LXI 8.4. The Accents in Add. MS 12138 ................................................................................................................................. LXII 8.4.1 ‫( ܙܘܓܐ‬zāwgā) .............................................................................................................................................................. LXII 8.4.1.1 ‫ܥܠܝܐ‬

‫( ܙܘܓܐ‬zāwgā ʿelāyā) .................................................................................................................................... LXIII 8.4.1.2 ‫( ܙܘܓܐ ܕܕܐܡܐ ܠܥܨܝܢܐ‬zāwgā d-ḏāmē l-ʿeṣyānā) ..................................................................................................... LXIII 8.4.1.3 ‫( ܙܘܓܐ ܓܢܝܒܐ‬zāwgā ḡnīḇā) or ‫[( ]ܙܘܓܐ[ ܒܟܘܝܐ‬zāwgā] ḇāḵūyā) ...................................................................... LXIV 8.4.2 ‫( ܡܕܡܪܢܐ‬mḏammrānā) ................................................................................................................................................ LXV 8.4.3 ‫( ܡܙܝܥܢܐ‬mzīʿānā) ........................................................................................................................................................ LXVI 8.4.4 ‫( ܡܢܚܬܐ‬mnaḥḥtā) ...................................................................................................................................................... LXVI 8.4.5 ‫( ܡܢܝܚܢܐ‬mnīḥānā) .................................................................................................................................................... LXVII 8.4.6 ‫( ܡܩܝܡܢܐ‬mqīmānā).................................................................................................................................................. LXVII 8.4.6.1 ‫( ܦܠܓܘܬ ܡܩܝܡܢܐ‬pelgūṯ mqīmānā) ................................................................................................................... LXX 8.4.7 ‫( ܡܫܐܠܢܐ‬mšalānā) ..................................................................................................................................................... LXX 8.4.8 ‫( ܡܫܠܡܢܘܬܐ‬mašlmānūṯā) ‫( ܥܨܝܢܐ‬ʿeṣyānā) ................................................................................................................... LXXI 8.4.9 ‫( ܡܬܟܫܦܢܐ‬meṯkašpānā) ‫( ܡܨܠܝܢܐ‬mṣallyānā) ......................................................................................................... LXXII 8.4.10 ‫( ܢܝܫܐ‬nīšā)..............................................................................................................................................................LXXIII 8.4.11 ‫( ܢܦܨܐ‬nāṕṣā) ........................................................................................................................................................... LXXIV 8.4.12 ‫( ܣܡܟܐ‬sāmkā) ..................................................................................................................................................... LXXIV 8.4.12.1 ‫( ܣܡܟܐ ܓܢܝܒܐ‬sāmkā ḡnīḇā) .......................................................................................................................... LXXV 8.4.13 ‫( ܥܠܝܐ‬ʿelāyā) .......................................................................................................................................................... LXXV 8.4.14 ‫( ܒܬܪ ܥܠܝܐ‬bāṯar ʿelāyā) ....................................................................................................................................... LXXVI 8.4.15 ‫( ܦܣܩܐ‬pāsoqā) ..................................................................................................................................................... LXXVI 8.4.16 ‫( ܦܩܘܕܐ‬pāqoḏā).................................................................................................................................................... LXXVII 8.4.17 ‫( ܪܗܛܐ‬rāhṭā) ...................................................................................................................................................... LXXVIII 8.4.17.1 ‫( ܪܗܛܐ ܕܟܪܬܗ‬rāhṭā ḏ-ḵarteh)..........................................................................................................................LXXIX 8.4.17.2 ‫( ܪܗܛܐ ܕܦܣܩ‬rāhṭā ḏ-ṕāseq) ...........................................................................................................................LXXIX 8.4.18 ‫( ܪܬܡܐ‬reṯmā) ..........................................................................................................................................................LXXXI 8.4.19 ‫( ܬܚܬܝܐ‬taḥtāyā) ....................................................................................................................................................LXXXI 8.4.19.1 ‫( ܬܚܬܝܐ ܫܚܝܡܐ‬taḥtāyā šḥīmā) .................................................................................................................... LXXXII 8.4.19.2 ‫( ܬܚܬܝܐ ܕܬܠܬܐ‬taḥtāyā ḏa-ṯlāṯā) ................................................................................................................ LXXXII

BIBLIOGRAPHY ............................................................................................................................................................... LXXXIII LIST OF SAMPLE TEXTS ................................................................................................................................................................ 1

vii

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ BACK MATTER ........................................................................................................................................................................... 395

Tract on Accents ..................................................................................................................................................................... 396 On Combinations of Letters ‫ ܒ ܕ ܘ ܠ‬............................................................................................................................. 408 On the Letters ‫ܬ‬

‫ ܒ ܓ ܕ ܟ ܦ‬............................................................................................................................................ 408 On the Letters ‫ ܐ ܡ ܢܢ ܬ‬......................................................................................................................................................... 408 On the Letters ‫ ܐ ܗ ܘ ܝ ܟ ܢܢ ܬ‬............................................................................................................................................ 408

Explanation of Critical Marks ............................................................................................................................................... 409 Colophon ................................................................................................................................................................................. 410 Traditions of the Masters of the Schools ............................................................................................................................ 411

INDEX OF MARGINAL ABBREVIATIONS AND NOTES .......................................................................................................... 415

Phonological Abbreviations .................................................................................................................................................. 416 Rūkkākā / Qūššāyā .................................................................................................................................................................. 438 Letters ....................................................................................................................................................................................... 438 Vowels ...................................................................................................................................................................................... 439 Accents ..................................................................................................................................................................................... 440 Schools and School Books .................................................................................................................................................... 445 Exegetical Notes and Other Marks ...................................................................................................................................... 446

viii

DEDICATION For Carol Sue and Marilou too.

ix

ACKNOWLEDGEMENTS This project has benefitted from the input and advice of many. First, I would like to thank Monica Blanchard and Lucas Van Rompay, both of whom helped to set this project in motion by suggesting that it would be difficult to gain a more holistic picture of the West-Syrian ‘masoretic’ manuscripts, or even later Syriac commentary traditions, without an adequate study of BL Add. MS 12138. I have also profited from discussions with many colleagues, including Chaim Brovender, Michael Sokoloff, ‘Chip’ Coakley, Andreas Juckel, George Kiraz, Alison Salvesen, David Taylor, Terry Falla, Shawqi Talia, Erica Hunter, Mar Awa Royel, Mark Dickens, David Michelson, Adam McCollum, Aaron Butts, and Wido van Peurson. I am also thankful for the patience and support of my colleagues in the History Department at Capital University, namely Tom Maroukis, Sasha Pantsov, Andy Carlson, and Eva George. In particular, I would like to acknowledge the helpful insights of Wray Bryant, my colleague in our Religion Department, regarding Hebrew Masoretic accents. I am also indebted to Joy Schroeder, whose work exemplifies dedication to both teaching and scholarship. Of course, this list would be incomplete without mention of Melonie Schmierer-Lee, Acquisitions Editor at Gorgias Press, whose patience and attention to detail I have so appreciated. My sincere gratitude also goes out to David Way and his colleagues at the British Library for their support in seeing this project through to completion. Finally, my deepest appreciation goes to Sebastian Brock and Daniel King for their insightful comments on earlier drafts. Nevertheless, there are bound to be mistakes or items I have overlooked when working with such a detailed and often ambiguous manuscript. Bābai, the compiler of this manuscript, put it well: “‫ܘܐܢ ܦܕܬ ܫܘܒܩܢܐ ܠܡܚܝܠܘܬܝ ܫܟܢ‬.”

x

ABBREVIATIONS AND TRANSLITERATION c. Eng. esp. ex. fol(s). GEDSH i.e. n n.p. et passim r Syr. v #

century English especially example folio(s) Georgias Encyclopedic Dictionary of the Syriac Heritage that is footnote no publisher and following recto Syriac verso number rubricated reading

Biblical Books: Abbreviations follow the SBL guidelines. Transliteration: Syriac letters have been transliterated as follows: ʾ, b, g, d, h, w, z, ḥ, ṭ, y, k, l, m, n, s, ʿ, p, ṣ, q, r, š, t. East-Syrian vowels have been transliterated as follows: a (◌ܼ ), ā (◌), e (◌ܸ ), ē (◌ܹ ), ī (‫) ܼܝ‬, o (‫)ܘ‬, ū (‫) ܼܘ‬.

ܿ

ܵ

ܿ

Rūkkāḵā points have been marked by underlining b, d, k and t, and overlining g and p. Qūššāyā points are not marked in transliteration.

When the ālaṕ, yūḏ, or waw are matres lectionis they have not generally been marked; neither has the ālaṕ been marked when it comes at the front of a word. Exceptions, however, occur in sections 4 and 6 of the Introduction, on “Reading Marks” and “Phonological Marks,” where more detailed transliterations were needed. Only in these sections has the schwa (e) been noted.

The names of accents, vowels, and other less-familiar Syriac terms have been italicized. Personal names, titles, and more common words have not been put in italics. Personal names have not been transliterated if it was felt they could be more easily identified in another form (ex., ‘John’ vs. ‘Yūḥannan’). Likewise, for certain Syriac words that appear in print regularly with a different transliteration than is used here, the more familiar transliteration was included (ex., Peshiṭta vs. Pešīṭtā).

xi

1. INTRODUCTION TO ADD. MS 12138 AND THE SYRIAC ‘MASORA’ Closely connected with the biblical texts is that class of manuscripts which I have described under the head of ‘Punctuation’ or the ‘Syriac Masora.’ … But one is a very remarkable Nestorian codex, well deserving of a closer examination, if not of being published in full. William Wright, Catalogue of the Syriac Manuscripts in the British Museum (1872) 1 The state of development of the East Syrian accents in the eighth to ninth centuries is demonstrated clearly by Add. 12138. This, the most important manuscript extant for the study of East Syrian textual criticism, is an exposition of the East Syrian Massorah. Judah Benzion Segal, The Diacritical Point and the Accents in Syriac (1953) 2 It [Add. MS 12138] is the most important document for the elucidation of the textual criticism of the East Syrian tradition. Arthur Vööbus, History of the School of Nisibis (1965) 3

British Library Additional Manuscript 12138, known as the East-Syrian ‘Masora,’ has attracted the attention of a long list of prominent scholars since William Wright published his description of the manuscript in 1872. 4 Now, almost a century and a half later, Wright’s initial suggestion that Add. MS 12138 should be “published in full” is finally a reality. Given the upsurge of interest in Syriac Studies over the first decade of the twenty-first century, one hopes that the publication of this valuable manuscript will be of benefit to specialists in Middle Eastern biblical literature and to a wider audience. Add. MS 12138 is valuable primarily because it is the only surviving East-Syrian manuscript of an innovative type of Syriac ‘reader’ that had developed, we believe, sometime between the eighth and ninth centuries CE. Unlike most other biblical manuscripts, this composition consists mainly of individual words or clauses, while only at times including complete verses. The nature of this composition is reflected in its title: ‘a book of collections of words (šmāhe) and readings (qrāyāṯā) which are in the Scriptures.’ 5 In other words, what we have here is a collection of short sample texts taken from every book in the ninth-century East-Syrian biblical canon. This collection would have allowed the teacher or student to illustrate the proper pronunciation of difficult words and abridged readings from the Syriac Bible using only one manageable handbook. With the aid of this handbook, the student would have learned not only how to pronounce words correctly, but also how to

W. Wright, Catalogue of the Syriac Manuscripts in the British Museum (London: Trustees of the British Museum and Longmans, 1872; repr. Piscataway, NJ: Gorgias Press, 2002), 3:xviii. Parentheses have been removed from the original quote. 2 J. Segal, The Diacritical Point and the Accents in Syriac (Oxford: Oxford University Press, 1953; repr., Piscataway, NJ: Gorgias Press, 2004), 78. 3 A. Vööbus, History of the School of Nisibis (CSCO 266; Louvain: Peeters, 1965), 197. 4 For a full description, see Wright, Catalogue BM, 1:101–108. Martin’s remarks on Add. MS 12138 predate Wright’s work by a few years. See J.P.P. Martin, “Tradition karkaphienne, ou la Massore chez les Syriens,” Journal asiatique 6.14 (1869): 337–338. ̈ ̈ 5 Add. MS 12138, fol. 1v: ‫ܕܫܡܗܐ ܘܕܩ�ܝܬܐ ܕܐܝܬ ܒܨܘܪܬ ܟܬܒ‬ ‫ܕܠܘܩܛܐ‬ ‫ܟܬܒܐ‬. 1

I

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ punctuate and raise or lower his or her voice in accordance with traditions thought, by the compiler, to have been longestablished by teachers in the East-Syrian schools. Of course, the public reading of Scripture has been a central feature of most Christian communities throughout history. Yet, widespread literacy was rare before the advent of printing, meaning that the established pericope of biblical readings proclaimed aloud in the church offered most listeners their only access to the Scriptures; hence, the need for accuracy in oral recitation. But the recitation of Scripture could serve more than just devotional needs. For the first readers of this manuscript, the public recitation of readings from the Peshiṭta, the traditional Bible of Syriac-speaking Christianity, served also as a reminder of their native Christian identity in an increasingly Arabic-speaking and Islamic milieu. Similarly, the distinct method of pronunciation used in one’s own community strengthened denominational ties as well, whether East-Syriac (Diaphysite) or West-Syriac (Miaphysite). Thus, in the multi-ethnic and multi-linguistic environment of the Near East, the public reading of Scripture met devotional needs while reinforcing a sense of belonging to a particular faith community. 6 Yet, reading involves interpretation. How the lector punctuates and intones a passage often has implications for how the audience understands the passage. To be specific, the types and locations of reading marks placed in a sentence can impact the interpretation of a text. The following two English translations of the Hebrew text of Isaiah 40:3 make this clear: “The voice of him that crieth in the wilderness, ‘Prepare …’” (KJV). “A voice cries: ‘In the wilderness prepare …’” (ESV).

For this reason, the biblical passages in Add. MS 12138 are covered with a plethora of accent points in addition to vowel and diacritical points, often creating a bewildering assortment of marks which the compiler calls, with a touch of humor, a “net of characters.” 7 In Syriac biblical manuscripts, large points, customarily labeled accents, are placed above, below, or upon the line to indicate punctuation or the raising and lowering of one’s voice in oral recitation. 8 Vowels are indicated in East-Syrian manuscripts by smaller dots placed on letters to indicate the vowel quality. Likewise, a variety of diacritical points are also included in manuscripts. These smaller points help the reader to distinguish homographs, note the plural form of words, and recall the fricativization of certain letters, in addition to other purposes. According to the compiler, Add. MS 12138 was written in order to help students and teachers learn this “net of characters.” Consequently, we find in this manuscript a slightly different situation than in most other Syriac biblical manuscripts where these diverse marks are not often brought together in a single text. The following example from John 5:19b helpfully illustrates typical distinctions between this manuscript and others. An image from Add. MS 12138 is

Few studies have yet addressed, from socio-cultural perspectives, the connections between language and identity on the part of the Christian Oriental Churches in the early Islamic period. For a fine overview of the important place the Syriac language played in developing a sense of cultural identity, see R. Contini, “The Role of Linguistics in Syrian Society,” in History of Language Sciences (ed. A. Sylvain, E. Koerner, and H. Niederehe; Berlin: Walter de Gruyter, 2000), 341–344. 7 Add. MS 12138, fol. 310r. 8 The terms ‘accent’ and ‘accentuation’ are used consistently throughout this introduction for the sake of keeping with nomenclature employed by previous scholars. More accurate terms might include ‘recitation marks’ or ‘punctuation marks,’ but the name ‘accents’ has been retained in an attempt to connect with past scholarship on these marks. 6

II

INTRODUCTION followed by an image from a near-contemporary East-Syrian biblical manuscript, both from the late-ninth century. 9 For the sake of comparison, an image from a printed edition of the Gospels (published by the American Bible Society in 1886 CE) follows the manuscript images. 10 John 5:19b: BL Add. MS 12138 (fol. 259r, 27)

Paris, Bibliothèque nationale syr. 342 (fol. 101r, 8) American Bible Society Although both ninth-century manuscripts share many accent and diacritical points here, BL Add. MS 12138 includes more vowel marks than Paris, Bibliothèque nationale syr. 342. The printed American Bible Society edition, on the other hand, includes many of these diacritical marks, but the accents have changed and no longer reflect the earlier ninth-century accentuation. Moreover, the text in Add. MS 12138 is also distinctive in that it includes a larger variety of marginal notes on each folio, some added by the original scribe and others by later hands. These notes served to help the reader pronounce the Syriac Bible in accordance with prescribed standards. For example, the following glosses appear in the aforementioned folio in Add. MS 12138 (fol. 259r):

‫ܐܝܟ ܕ‬

Pronounce as a dālaṯ (John 5:13) for ‫ ܬ‬in ‫ܐܬܓܢܝ‬.

[‫� ܬܗ]ܓܐ‬

Do not vocalize with a schwa (John 5:6) for ‫ܕܬܬܚܠܡ‬.

Connected to the appropriate consonant by a rubricated mark, marginal notes such as these were meant to remind the student of East-Syrian orthoepic traditions. Such marks do appear in other Syriac manuscripts, but less systematically than in Add. MS 12138. In short, the numerous points in Add. MS 12138 would have indicated to the reader how words were to be pronounced and punctuated and how the intonation was to be raised or lowered in order to give emphasis to specific texts or to express various sentiments. In addition, a spectrum of marginal notes in this manuscript helped to clarify ambiguous readings, elucidate particular pronunciations, or transmit the opinions of various schools. These features combine to make Add. MS 12138 one of our most extensive single sources for this complex East-Syrian system of pronunciation and

9 Both manuscripts date within five years of each other: Add. MS 12138 is dated to 899 CE and Paris, Bibliothèque nationale syr. 342 is dated to 894 CE. Image published in W. Hatch, An Album of Dated Syriac Manuscripts (Boston: American Academy of Arts and Sciences, 1946; repr., Piscataway, NJ: Gorgias Press, 2002), plate CLXV. 10 ‫( ܟܬܒܐ ܕܕܝܬܝܩܐ ܚܕܬܐ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‬New York: American Bible Society, 1886), 230.

III

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ accentuation. Together with Western manuscripts of a somewhat similar character, these manuscript compilations of biblical sample texts are often labeled the Syriac ‘Masora.’ 11

1.1. BACKGROUND: THE SYRIAC ‘MASORA’

As is true in other Semitic languages such as Hebrew and Arabic, the Syriac alphabet does not include vowels. In fact, apart from modern printed editions of the Bible, few Syriac manuscripts have traditionally added vowel marks to every word. For early Syriac-speaking Christians, for whom the language of the Peshiṭta was still a mother tongue, consonants alone were enough to bring to mind the correct pronunciation of the text. Still, over time, it became necessary to remedy some of the difficulties of reading an exclusively consonantal text, with the result that diacritical points and vowel marks were developed to identify homographs and other unusual words. Thus, from an early date, Syriac-speaking scribes began to collect words (or šmāhe) into lists, first from the Scriptures and later from the works of the Church Fathers and other texts. 12 These lists then circulated for the purpose of helping readers to identify and pronounce these words correctly. Between the eighth and ninth centuries CE, extended texts reflecting rules for accentuated readings (or qrāyāṯā) were combined with lists of difficult words. 13 As such, these texts became known as ‘books’ or ‘collections’ of ‘words (šmāhe) and readings (qrāyāṯā).’ These extended readings now allowed the reader to see how the entire clause was vocalized, and, in addition, written accent marks on these readings reminded him or her of the proper punctuation and intonation of the passage. Rather than having to rely solely on memory, the reader now had access to thousands of accentuated sample texts, all in a single codex. By bringing together sample texts from both the Old and New Testament Peshiṭta in one comprehensive compilation, students could learn to imitate, and thus preserve, the traditional pronunciation and intonation of the Syriac Bible. The development of such a ‘reader’ in the eighth and ninth centuries makes sense given the rise of Arabic as the lingua franca of the Middle East and the concurrent decline of classical Syriac as a colloquial language for a substantial portion of the Christian population. To these annotated collections of sample texts were later added detailed appendices containing grammatical explanations, lists of homographs, exegetical comments, and other aids for the student of the Syriac Scriptures. These compilations, eventually present in both East- and West-Syrian communities, would become the foundation upon which later Syriac-speaking grammarians would build. At the same time, many of the innovations present in these manuscripts would, for various reasons, not be carried forward by later authors and are uniquely preserved only in these texts — fossilized remains of these earlier Syriac writing systems.

This term ‘sample texts’ has been borrowed from Andreas Juckel. A. Juckel, “The ‘Syriac Masora’ and the New Testament Peshiṭta,” in The Peshitta: Its Use in Literature and Liturgy (ed. Bas ter Haar Romeny; Leiden: E.J. Brill, 2006), 107–121. 12 Diettrich suggested that by šmāhe the vowels and diacritics are meant as well; qrāyāṯā would then refer to accented words or clauses. G. Diettrich, Die Massorah der östlichen und westlichen Syrer in ihren Angaben zum Propheten Jesaia nach fünf Handschriften des British Museum (London: Williams and Norgate, 1899), xi. One of the oldest extant treatises was studied by Hoffmann who suggests that these lists of ‘different meanings’ were used because the system of vowel points was not yet sufficiently developed so that the student could distinguish homographs without a teacher. G. Hoffmann, Opuscula Nestoriana (Kiel: G. von Maack, 1880), 2–49. Thomas of Margā refers to a monk ʿEnanīšoʿ (ca. 650–690 CE) who apparently ̈ ‫ܕܫܡܗܐ ܘܕܩ�ܝܬܐ‬ ̈ ̈ wrote on the walls of his room a “correction of abstruse words and readings that are in the books of the Fathers” (‫ܕܟܬܒܐ‬ ‫ܥܡܘܛܬܐ‬ ‫ܬܘܪܨܐ‬ ̈ ‫)ܕܐܒܗܬܐ‬. E.W. Budge (ed.), The Book of Governors: The Historia Monastica of Thomas Bishop of Marga (London: K. Paul, Trench, Trübner & co., 1893), 1:80. For more on this process, see C. Balzaretti, “Ancient Treatises on Syriac Homonyms,” Oriens Christianus 89 (1997): 73–81; R. Talmon, “Foreign Influence in the Syriac Grammatical Tradition,” in History of Language Sciences (ed. A. Sylvain, E. Koerner, and H. Niederehe; Berlin: Walter de Gruyter, 2000), 337–341. 13 Merx suggested that qrāyāṯā also included rules for orthography, pronunciation, and interpretation as defined in the schools. A. Merx, Historia artis grammaticae apud Syros (Leipzig: F.A. Brockhaus, 1889), 29 ff. 11

IV

INTRODUCTION Yet, since the late nineteenth century, these Syriac manuscripts have been identified in the West by another name, the Syriac ‘Masora.’ To be clear, the term ‘Masora’ appears nowhere in these manuscripts and neither were the compilers of these Syriac manuscripts called ‘masoretes.’ Nevertheless, these Hebrew terms were originally appropriated by William Wright and J.P.P. Martin from the better-known Hebrew Masora, largely because they viewed these manuscripts as fulfilling a similar purpose for Syriac-speaking communities. 14 Although some basic similarities do exist, it is now recognized that the unfortunate use of the foreign, non-Syriac term ‘Masora’ has at times led scholars to make assumptions about these manuscripts based on the Hebrew Masora that do not always reflect the realities one finds in these Syriac texts. 15 Nevertheless, after a century of continual use, it has proven difficult to find an alternative designation, despite some attempts to do so. 16 This Hebrew terminology is now deeply embedded in the literature about these manuscripts. It has been suggested that the Syriac term ‘mašlmānūṯā’ (‘tradition’) could be used as a more authentic title for these manuscripts. 17 This term mašlmānūṯā does indeed appear in five out of fifteen Western ‘Masora’ manuscripts to describe the tradition of vocalization for the Peshiṭta that is thought to derive from the Qarqāṕtā Monastery (hence, ‘mašlmānūṯā Qarqpāytā’). 18 In context, however, mašlmānūṯā is never used to refer to these manuscripts as a whole. That is, the term mašlmānūṯā Qarqpāytā does not appear to function as a title for these entire compilations; rather, the term is descriptive of the tradition of pronunciation used for sample texts from only the Peshiṭta Scriptures in these West-Syrian manuscripts. This is a key distinction. 19 Moreover, mašlmānūṯā is a very flexible term in West-Syrian literature; it is used in another sense, in these very same manuscripts, to describe the collection of sample texts from the Harklean ‘version’ (again, mašlmānūṯā) which follows these Peshiṭta collections. This term can also be used in other non-‘masoretic’ manuscripts to describe a specific ‘tradition of interpretation,’ such as the commentary tradition on Gregory Nazianzen’s Orations. 20 In Add. MS 12138 mašlmānūṯā most often appears as the name of an accent, although it can be used to refer to a tradition of interpretation as well. 21 Consequently, it is possible to associate the term mašlmānūṯā with these manuscripts in the sense of a vocalizing tradition as long as one understands that mašlmānūṯā is never used as a title for this type of manuscript compilation. In this

Wright, Catalogue BM, 1:101–115. Martin, “Tradition karkaphienne,” 359–361. Many scholars of Hebrew suggest that the word ‘masora’ derives from the root ‘to transmit’ (msr). This is, of course, only one interpretation of the term. See Page Kelly, Daniel Mynatt, and Timothy Crawford, The Masorah of Biblia Hebraica Stuttgartensia (Winona Lake, IN: Eerdmans, 1998), 2. 15 For example, see the many assumptions about these Syriac manuscripts drawn by Benjamin Warfield from an analogy to the Hebrew Masora. Some of his assumptions are correct, but others are wrong or exaggerated. B.B. Warfield, “The Massora Among the Syrians,” Hebraica 2.1 (1885): 13–23. 16 For example, see the dissertations by Brovender and Loopstra. C. Brovender, “‫ כתבי יד השמהא הסוריים נתוח טיפולוגי חשאתי‬The Syriac SHEMAHE MSS: A Typological and Comparative Study” (PhD diss., Hebrew University, Jerusalem, 1976); J. Loopstra, “Patristic Selections in the ‘Masoretic’ Handbooks of the Qarqaptā Tradition” (PhD diss., The Catholic University of America, Washington, DC, 2009). 17 See discussion in G. Kiraz, Tūrrāṣ Mamllā: A Grammar of the Syriac Language (Piscataway, NJ: Gorgias Press, 2013), 15–16. 18 In other words, it is only the title for the Peshiṭta collection of sample texts that reads ‘a collection of words (šmāhe) and readings (qrāyāṯā) of the Old and New Testaments according to the mašlmānūṯā Qarqpāytā.’ See, Vat syr. 152, fol. 2v; BL Add. MS 7183, fol. 1v; Syr. Orth. Patr. Dam. 7/16, fol. 1v; St. Mark syr. 42, 1v; and Mosul, St. Thomas 41, fol. 1v. 19 For the argument that the mašlmānūṯā Qarqpāytā refers only to the Peshiṭta collection, see Loopstra, “Patristic Selections,” ch. 11. This is also the conclusion reached in J.F. Coakley, “When Were the Five Greek Vowel-Signs Introduced into Syriac Writing?,” Journal of Semitic Studies 66.2 (2011): 319–320. 20 For example, we find ‘mašlmānūṯā’ used in a sense of a ‘commentary’ of Rabban Benyamin of Edessa on Nazianzen’s Orations. BL Add. MS 17179, fol. 1v. See also comments about the use of this term in the wider Syriac exegetical traditions, in Lucas Van Rompay (ed. and trans.), Le Commentaire sur Genèse-Exode 9,32 du manuscript (olim) Diyarbakir 22 (CSCO 484; Louvain: Peeters, 1986), 2:xxxii–xxxv. 21 See Add. MS 12138, fol. 311v. 14

V

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ present volume the now-conventional term ‘masora’ is used, while recognizing that for both Eastern and Western branches of Syriac Christianity the indigenous title remains ‘books’ or ‘collections of šmāhe and qrāyāṯā.’ As early exemplars of vocalized and accentuated biblical texts, these manuscripts are an important resource for our understanding of the development of the Syriac language. Unfortunately, these manuscripts have not often been easily available to scholars. This lack of access to ‘masoretic’ material was, in fact, pointed out by several nineteenth-century Syriacists whose works have helped to form the foundation of modern Syriac Studies. For example, in his Compendious Syriac Grammar, a now classic reference work, Theodor Nöldeke bemoaned his lack of personal access to Add. MS 12138 and other ‘masoretic’ manuscripts held in London. 22 He relied instead on William Wright of the British Museum to look up specific words in these manuscripts for him. We find a similar lack of direct access to ‘masoretic’ manuscripts in the field of Syriac lexicography. Most Syriac dictionaries commonly used today were compiled without full access to the vocalized words in these ‘masoretic’ texts. Carl Brockelmann, for one, complains in his introduction to the second edition of his Lexicon Syriacum that “The war prevented me from going as I had once hoped to London and the Vatican to examine the Masoretic codices kept there.” 23 While geographical distance and war are no longer primary hurdles for access to these ‘masoretic’ manuscripts, the main stumbling block for readers today is the unversified and abbreviated nature of these collections of sample texts. Few have the time or resources to read line-by-line through the continuum of individual words or portions of verses in order to find the desired passage and check the vocalization, accentuation, or diacritical marks on that specific passage. The reader might also discover, after much work, that the sought-after passage was not one included in the manuscript at all. It is with these limitations in mind that the author of the present monograph has sought to provide the necessary tools that will allow modern students and scholars relatively easy access to the sample texts in Add. MS 12138.

1.2. AN OVERVIEW OF ADD. MS 12138

Add. MS 12138 consists of 312 folios on vellum with between 30 and 38 lines per page. Each folio measures approximately 23.5 cm by 16.2 cm. 24 There are 31 numbered quires, with many of the early quires having been erased at one point in the manuscript’s history. According to the colophon, this manuscript was written by a certain Bābai the Deacon in “the year 1210 of the Greeks,” that is, in the spring of 899 CE. 25 The first few folios, however, appear to be more recent in date and some words on these folios incorporate West-Syrian vowels. Furthermore, although the original manuscript dates to the late ninth century, many marks have been added by later scribes in both the text and the margins. Erasures and additions can be seen on many folios; in a few locations the original points have been entirely obscured by these later actions. Bābai appears to have used dark brown ink for the text with bright red for rubricated titles and some marginal notations.

Nöldeke hoped that one day “a careful collation of the entire Masoretic material … would let us know pretty accurately and fully how the Jacobites on the one hand, and the Nestorians on the other, were wont to pronounce Syriac in Church use.” T. Nöldeke, Compendious Syriac Grammar (trans. J. Crichton; London: Williams & Norgate, 1904; repr., Winona Lake, IN: Eisenbrauns, 2003), viii. The publication of Add. MS 12138 in this present monograph is just one step towards this goal. 23 Translation in M. Sokoloff, A Syriac Lexicon (Winona Lake, IN: Eisenbrauns, 2009), 1686. Lacking access to Add. MS 12138, Brockelmann did make frequent use of the ‘masoretic’ text of Isaiah and Ruth published by Diettrich (see § 1.5). 24 There are slight differences in the size of each folio. For the sake of consistency, I have kept the same dimensions found in the Peshiṭta Institute, List of Old Testament Peshiṭta Manuscripts (Leiden: E.J. Brill, 1961), 14. 25 Add. MS 12138, fol. 310v. Wright, Catalogue BM, 1:106a–b. 22

VI

INTRODUCTION Add. MS 12138 as a whole can be divided into the following sections: 1) The first and largest part of this manuscript (fols. 1v–303v) consists of selections of šmāhe and qrāyāṯā from the entire Peshiṭta. These selections were set down with associated vowels, accents, and relevant marginal glosses. Readers will notice that the books of Ezra, Nehemiah, Chronicles, Esther, 2–3 John, 2 Timothy, Jude, and Revelation were not included in Add. MS 12138. 2) The second part of this manuscript (fols. 304r–308r) is a short tract illustrating combinations of accents. For the sake of convenience, this small tract will hereafter be referred to as the ‘Tract on Accents.’ Whereas the larger collection of šmāhe and qrāyāṯā in the first part of this manuscript does not list accents by name except in the margins, this short tract conveniently names each accent while providing a few examples of how each accent is used. (The rather ambiguous relationship between the larger collection of sample texts and this tract is discussed in § 8.2 below.) 3) The third part of this manuscript consists of a series of shorter tracts. These tracts discuss issues such as how to combine particles with nouns and verbs, how to treat bḡāḏkṕāṯ letters when they occur after particles, what to do with socalled letters of completion at the end of words, and how to vocalize consonants that indicate the future tense or participles. Many of the principles laid out in these grammatical tracts are echoed in the later compositions of East-Syrian writers such as Bar Malkon, Elias of Ṭīrhān, and the West-Syrian Jacob bar Šakko and it is probable that these later grammarians would have had access to similar tracts (if not similar ‘masoretic’ compilations). 26 4) Lastly, in a series of notes towards the end of this manuscript, the compiler explains the various marks he used in this manuscript, background on the manuscript’s compilation and owners, and, finally, various traditions of interpretation associated with the teachers of East-Syrian schools. The colophon indicates that this manuscript was first owned by a family from the city of Dūryā, which included at least one priest and a deacon. 27 Taken together, this material at the back of the manuscript makes it clear that Add. MS 12138 was composed primarily as a pedagogical work, with the aim of passing down the method of Scriptural recitation advanced in the schools. After the series of grammatical tracts, Bābai writes, “[here] ends a work beautifully arranged by the teachers, our masters, for the instruction of pupils, we their sons.” 28 And again, a few folios later we are informed that this manuscript was collated and corrected “for the improvement of teachers and the instruction of students.” 29 Moreover, we are also informed in the colophon that this manuscript was completed in the Monastery of Mār Gabriel in Ḥarrān during the patriarchate of Mār John; this was most certainly John III, who died towards the end of 899 CE (just a few months after this manuscript was written). 30 The association of this manuscript with Ḥarrān, ancient Carrhae, should not be overlooked. Located about 25 miles south of Edessa, Ḥarrān was considered by some to have been a center for Sabianism and pagan Greek thought, but this city was no backwater. Just over a century before Add. MS 12138 was written, Ḥarrān had become the capital of the waning Umayyad Caliphate (744–750 CE). Moreover, Christians of various sects were quite active in the city; for example, the well-known Melkite bishop Theodore Abū Qurra ministered

For such possibilities, see D. King, “Elements of the Syriac Grammatical Tradition as these Relate to the Origins of Arabic Grammar,” in The Foundations of Arabic Linguistics: Sibawayhi and Early Arabic Grammatical Theory (ed. A. Marogy; Leiden: E.J. Brill, 2012), 193–194. 27 Add. MS 12138, fol. 311r. 28 Add. MS 12138, fol. 309v. 29 Add. MS 12138, fol. 311r. 30 Add. MS 12138, fol. 310v. See Wright, Catalogue BM, 1:106a–b. J.B. Abbeloos and T.J. Lamy (eds.), Gregorii Barhebraei Chronicon Ecclesiasticum (Louvain: Peeters, 1877) 3:211–212. See also the helpful list of Patriarchs of the Church of the East in GEDSH, 483. 26

VII

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ here just over a half-century before Add. MS 12138 was written. 31 By 899 CE, scholars from Ḥarrān, such as the Sabian Thābīt ibn Qurra (d. 901 CE), were renowned for their involvement in the ongoing Greco-Arabic translation movement in Baghdad. 32 Clearly, as a city at the crossroads between East and West, late-ninth-century Ḥarrān would have been a bustling bazaar of peoples and ideas at the time when Add. MS 12138 was composed.

1.3. BĀBAI, THE ‘BOOKS OF THE M AQRYĀNĒ ,’ AND RABBAN RĀMĪŠOʿ

The compiler, Bābai, sets out his methodology in some detail in the colophon. He specifically informs us that his main source was what he calls the “books of the maqryānē.” 33 It is clear from other East-Syrian sources that the maqryānē (literally, ‘readers’) occupied a prominent place in the educational establishment in the East-Syrian schools. 34 Sources related to the so-called School of Nisibis suggest that it was the maqryānē who taught the student how to read the Syriac Bible. 35 Only when the student had mastered the requirements of the maqryānē would he then move up into the echelons of biblical exegesis and interpretation (although it seems the boundaries between reading and interpretation may not have been so clearly distinguished). 36 Because the Peshiṭta was the foundational textbook for East-Syrian students, it would have provided the practical basis for the development of a corpus of remarks concerning Syriac grammar, pronunciation, and accentuation — all elements we find in the text and margins of Add. MS 12138. If Bābai is to be believed, the collection he has set down in this manuscript is the written component of a tradition that can be traced back to Narsai, Abraham, and John, early leaders in the School of Nisibis. 37 On the last folio of Add. MS 12138 we find a curious collection of odds and ends recorded under the title “Traditions of the Masters of the Schools.” 38 Within this collection, between two fairly obscure interpretations of passages from the Pentateuch, is an important description of the work of a certain Joseph Hūzāyā (fifth/sixth c.). According to this tract, he was the first to develop nine of the East-Syrian accents, thereby laying a foundation for the later, more fully developed East-Syrian accentuation system. 39 That Hūzāyā is solely responsible for the development of these accents is likely an overstatement, but the influence he exerted in helping to direct these developments may have been substantial. In

We have textual evidence of Christianity in Ḥarrān beginning in the mid-fourth century. U. Possekel, “The Transformation of Harran from a Pagan Cult Center to a Christian Pilgrimage Site,” Parole de l’Orient 36 (2011): 303–310. On Abū Qurra, see Sidney Griffith, Theodore Abū Qurrah. The Intellectual Profile of an Arab Christian writer of the first Abbasid century (Tel Aviv: Tel Aviv University, 1992). 32 See also D. Pingree, “Ṣābians of Ḥarrān and the Classical Tradition,” International Journal of the Classical Tradition 9 (2002): 8–35. 33 Add. MS 12138, fol. 309v–310v. 34 The maqryānē appear to have been one of several groups of teachers in the East Syrian schools. See, A. Vööbus, History of Asceticism in the Syrian Orient (Louvain: Peeters, 1958), 408. See also Canon 20 of the School of Nisibis in Vööbus, The Statutes of the School of Nisibis (Stockholm: Estonian Theological Society in Exile, 1961), 83. For the most up-to-date treatment of this subject, see A. Becker, Fear of God and the Beginning of Wisdom (Philadelphia: University of Pennsylvania Press, 2006), 71, 88–91, 125. 35 For two descriptions of the school curricula at Nisibis and how students would advance in rank, see Becker, Fear of God, 92–93. 36 Becker, Fear of God, 88. 37 Although the name ‘Narsai’ has been carefully erased at a later date. Add. MS 12138, fol. 310r. 38 Add. MS 12138, fol. 312r. 39 This, we are told, was based on his work with the Syriac translations of Theodore of Mopsuestia’s commentaries. See Add. MS 12138, fol. 312r. Joseph is possibly the same author who, it is said, translated Dionysius Thrax’s Techne Grammatike into Syriac. On the suggestions about this attribution, see R. Contini, “Considerazioni interlinguistiche sull’adattamento siriaco della ‘Techne Grammatike’ di Dionisio Trace,” in La diffusione dell’eredità classica nell’età tardoantica e medievale. Il Romanzo di Alessandro e altri scritti (ed. B.M. Finazzi and A. Valvo; Alessandria: Edizioni dell’Orso, 1998), 95–111. See also the brief, but dated, treatment of Joseph Hūzāyā in A. Vööbus, History of the School of Nisibis, 160–161; and in Baumstark, Geschichte der syrischen Literatur (Bonn: A. Marcus & E. Webers Verlag, 1922), 116–117. 31

VIII

INTRODUCTION his Chronicle, the thirteenth-century West-Syrian polymath Bar ʿEbrāyā suggests that it was Hūzāyā who was responsible for altering the Scriptural mode of reading (qrāyṯā) from the Western to the Eastern mode. 40 By ‘qrāyṯā,’ Bar ʿEbrāyā may have had in mind both vocalization and accentuation, thus implying that it was during Hūzāyā’s tenure that the East-Syrian manner of pronunciation and accentuation became even more distinct from the West-Syrian method. It is this system, as passed down in the books of the maqryānē, that Bābai is ultimately concerned to set down. Yet, in addition to this foundational layer of material, Bābai also includes a layer of alternative readings, the details of which he attributes to another punctuator named Rabban Rāmīšoʿ. Thankfully, Bābai sketches an outline of how this system of rubricated and non-rubricated marks would have worked. 41 We discover that, by means of these marks, Bābai sought to pass on two things: readings from the books of the maqryānē and a commentary on these readings by the respected punctuator Rabban Rāmīšoʿ. In short, Bābai’s system of marks informs the reader whether one should agree or disagree with the books of the maqryānē and if the reading of Rabban Rāmīšoʿ should be preferred (see § 4.7). 42 Quite often, however, his scheme is not so clear to the modern reader who has not been tutored in his system. Although it is possible to conclude from his remarks that Bābai is a supporter of Rāmīšoʿ’s revisions, it has been a matter of scholarly debate as to who this punctuator was. In his landmark study of the Syriac grammatical tradition, Adalbert Merx suggested that Rāmīšoʿ was one of the students of East-Syrian Catholicos Mār Abā (d. 552 CE). 43 In 1904, however, Rahmani upset Merx’s theory by publishing in Studia Syriaca a letter (#14) by David bar Pawlos (eighth–ninth c.) to a certain Bishop John. 44 This particular letter concerns the punctuating work of a scribe named Rāmīšoʿ at the monastery of Mār Mattai, located in what is today northern Iraq. In his narrative, Bar Pawlos presents a colorful account of this apparently well-known punctuator, who learned his trade from his father Sabroy, the inventor of the pointing tradition (as Bar Pawlos claims). In Bar Pawlos’s narrative, moreover, Rāmīšoʿ is pictured as a scholar settled at Mār Mattai, where he and his sons after him “punctuated and emended” manuscripts. 45 We have, then, what appears to be a discrepancy between these two accounts: in Add. MS 12138 Rāmīšoʿ is presented as a respected East-Syrian punctuator, while Bar Pawlos places Rāmīšoʿ in a West-Syrian setting (namely, the Mār Mattai monastery). 46 This dichotomy led Vööbus to reject Bar Pawlos’s narrative off hand. 47 One may suggest, however, that the situation in the seventh and eighth centuries between East- and West-Syrian communities may have been more permeable than Vööbus would have allowed. 48 In fact, later East-Syrian writers such as Bar Malkon and Bar Zoʿbī have

“[Narsai’s] position was taken by Joseph of Beṯ Hūzāyē, his student, who altered the Edessene method of reading to the Eastern method, which the Nestorians use now.” Abbeloos and Lamy, Gregorii Barhebraei Chronicon Ecclesiasticum, 3:78. 41 Add. MS 12138, fol. 309v–310r. 42 See also Baumstark, Geschichte, 123; Merx, Historia artis grammaticae, 30. 43 Merx, Historia artis grammaticae, 31. 44 I. Rahmani (ed.), Studia Syriaca I (Lebanon: Seminario Scharfensi, 1904), 44–46. This letter was also published in F.H. Dolabani, Egrātā dDāwīd bar Pawlos (Mardin, Turkey, 1953). The text of this letter can also be found in Mingana syr. MS 29, fols. 19r–21r. See A. Mingana, Catalogue of the Mingana Collection of Manuscripts, now in the possession of the trustees of the Woodbrooke Settlement, Selly Oak, Birmingham (Cambridge: W. Heffer and Sons, 1933), 1:80. There is, unfortunately, a lacuna in the manuscript just where the story of Rāmīšoʿ gets quite detailed. 45 Rahmani, Studia Syriaca I, 45. On David, see Baumstark, Geschichte, 272–273; R. Gottheil, “Dawidh bar Paulos, a Syriac Grammarian,” Journal of the American Oriental Society 15 (1893): cxi–cxviii. 46 David claims that he is a distant relation to this family. For more on Sabroy, see Ignatius Aphram I Barsoum, Scattered Pearls: A history of Syriac literature and sciences (trans. Matti Moosa; Piscataway, NJ: Gorgias Press, 2003), 44. 47 Vööbus, History of the School of Nisibis, 201–202. 48 In fact, in K. Jenner’s view, the West Syrians later appropriated the Syriac ‘Masora’ model (based on Add. MS 12138) from the East Syrians, demonstrating more open channels of communication in Syriac biblical studies, despite the intense political and doctrinal differences at this time. 40

IX

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ clearly heard of Rāmīšoʿ. 49 The later West-Syrian polymath Bar ʿEbrāyā mentions Rāmīšoʿ by name in his grammar, labeling him as an influential ‘scholastic’ (‫ )ܣܟܘܠܝܣܛܝܩܐ‬in respect to East-Syrian accents. 50 Bar ʿEbrāyā even seems to excerpt a rule of accentuation he attributes to Rāmīšoʿ; a citation, incidentally, which occurs in a somewhat similar form in the colophon to Add. MS 12138. 51 Although our present sources do not allow us to resolve this apparent discrepancy in the life of Rāmīšoʿ completely, it is clear that the later Syriac grammatical traditions, both East and West, perceived a scribe named Rāmīšoʿ as an authority on punctuation and accentuation. 49F

50F

1.4. RELATIONSHIP TO WEST-SYRIAN ‘MASORA’ MANUSCRIPTS

Unfortunately, Add. MS 12138 is our only known copy of an East-Syrian ‘masoretic’ compilation containing selections from the entire Syriac Bible. This means that it is not possible to check the vocalization, accents, or diacritical marks in this manuscript against other manuscripts from the same family. We can only take the compiler Bābai at his word for many of the readings, a situation which is less than ideal (but see § 8.3). Still, because it is a unique manuscript, Add. MS 12138 remains an extremely valuable source for our understanding of the types of rules that had been established by the ninthcentury in East-Syrian Christianity for the recitation of the Syriac Peshiṭta. While we only have one copy of the East-Syrian ‘Masora,’ we do have multiple manuscripts of West-Syrian compilations of ‘šmāhe and qrāyāṯā,’ similarly known to scholars as the Syriac ‘Masora.’ 52 Add. MS 12138 has at times been grouped together with these later West-Syrian ‘masoretic’ manuscripts in ways that sometimes obscure the distinctiveness of each tradition. It is true that there is much in both Eastern and Western ‘masoretic’ manuscripts that is similar; all these manuscripts identify, vocalize, and provide alternative readings or marginal notes for specific biblical passages. In addition, both traditions also include a series of smaller tracts toward the end of these compilations. Nevertheless, while general similarities do exist, there are also real differences between these Eastern and Western manuscripts and these distinctions can highlight the unique position of Add. MS 12138. 1.4.1 Origins

Clear distinctions can be made between the period and place of composition for manuscripts of both traditions. While Add. MS 12138 was composed in Ḥarrān, the development of the West-Syrian ‘Masora’ has been traditionally associated with the Qarqaṕtā monastery near Rēšʿaynā. 53 Ḥarrān is quite close to Rēšʿaynā, less than 70–80 miles where we presume this

K.D. Jenner, “Some Introductory Remarks Concerning the Study of 8a1,” in The Peshiṭta: Its Early Text and History (ed. P.B. Dirksen and M. Mulder; Leiden: E.J. Brill, 1988), 209–211. 49 If, that is, the notations mentioned by Vööbus are to be believed. Vööbus, History of the School of Nisibis, 176n162. 50 It seems likely that this is the same Rāmīšoʿ. Text cited from the Kitāb d-ṣemḥe as published in G. Phillips, A Letter by Mār Jacob, Bishop of Edessa, on Syriac Orthography (London: Williams & Norgate, 1869), ‫( ܡܓ‬Syr), 61 (Eng). 51 Add. MS 12138, fol. 310r. 52 These Western Syriac ‘Masora’ manuscripts include BL Add. MS 12178; BL Add. MS 14667; BL Add. MS 17162/Dayr al-Suryān syr. 14; BL Add. MS 14482; BL Add. MS 14684; Vat. syr. 152; Barberini orient. 118; Syr. Orth. Patr. Dam. 7/16; Syr. Orth. Patr. Dam. 12/22; Mosul, St. Thomas syr. 41/Borgia syr. 117; Harvard syr. 176; Lund 58; Paris, Bibliothèque nationale syr. 64; Jerusalem, St. Mark syr. 42; Istanbul, Serail Lib. 120. 53 Largely because the term ‘mašlmānūṯā Qarqpāytā’ occurs in several of these manuscripts, as has been previously noted.

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INTRODUCTION Qarqaṕtā monastery was located. 54 Moreover, it appears that a major thoroughfare ran between Ḥarrān and Rēšʿaynā — a route that would have allowed for relatively unhindered access between these two regions. 55 Unfortunately, the exact role of the Qarqaṕtā monastery in the transmission of the West-Syrian ‘Masora’ remains uncertain. This is chiefly because the vast majority of these West-Syrian ‘masoretic’ manuscripts were composed only in the tenth through twelfth centuries in monasteries that were connected with the so-called West-Syrian Renaissance in Byzantine Melitene. 56 In other words, the earliest manuscript evidence for the development of this type of ‘masoretic’ compilation in West-Syrian circles appears to derive from innovations that took place in the region of Melitene, not Rēšʿaynā, more than a century after Add. MS 12138 was written. Yet, even if we locate the origin of the Western ‘Masora’ in Melitene, one cannot also rule out possible borrowing. 57 In his Chronicle, for example, Bar ʿEbrāyā describes the movement of ecclesiastical leaders between Ḥarrān and Melitene throughout the ninth to eleventh centuries; in fact, some of these leaders are also specifically mentioned in the colophons of West-Syrian ‘masoretic’ manuscripts. 58 1.4.2 Types of Sources

Add. MS 12138 is also unique among ‘masoretic’ manuscripts in that it limits sample texts to one body of literature, the Peshiṭta Bible. Most West-Syrian ‘masoretic’ manuscripts, on the other hand, include three major collections of sample texts: the Peshiṭta, the Harklean New Testament, and the writings of select Greek Fathers. 59 In addition, West-Syrian manuscripts include a fairly standardized collection of grammatical and exegetical tracts; this is a far larger collection than one finds in Add. MS 12138. These additional sample texts and tracts in Western manuscripts reflect distinctly West-Syrian interests. 1.4.3 Marginalia

Add. MS 12138 contains a substantial, detailed collection of marginal notes that have been added by the compiler and by later scribes. But whereas most of the marginal notes in Add. MS 12138 are comments on the proper pronunciation and accentuation of the biblical text in the body of the manuscript, the majority of notes in Western ‘masoretic’ manuscripts provide alternative spellings or vocalizations for the text in the body. To illustrate, in Add. MS 12138 the gloss ‫‘( ܚܕܐ ܫ‬one šīn’) for ‫ ܘܡܬܓܫܫܐ‬in Heb 12:18 (fol. 303r, 7) indicates that the reader should pronounce the two šīn in the word as if they

According to Barrington Atlas of the Greek and Roman World (ed. Richard Talbert; Princeton, NJ: Princeton University Press, 2000), 67, 89. All measurements are taken from this map. 55 Barrington Atlas, 67, 89. 56 The earliest dated West-Syrian ‘masora’ manuscript is Vat. syr. 152, dated to 980 CE. See colophon in Vat. syr. 152, fol. 205r. Most other Western manuscripts were written in the mid-eleventh century. For details of these various Western manuscripts and their connection with Melitene, see Loopstra, “Patristic Selections,” 48–82. Coakley similarly suggests that these developments date to this period. Coakley, “Five West Syrian Vowels,” 315–320. For more on the background to this movement in Melitene, see A. Palmer, “Charting Undercurrents in the History of the WestSyrian People: The Resettlement of Byzantine Melitene after 934,” Oriens Christianus 69 (1985): 40n12. 57 The distance between Melitene and Ḥarrān would have been approximately 150–180 miles, depending on routes taken. Barrington Atlas, 64, 67. 58 See his treatment of the period between the synod held near Ḥarrān in 896 CE and the consecration by Peter of Ḥarrān of John bar ʿAbdān (1004 CE). Abbeloos and Lamy, Gregorii Barhebraei Chronicon Ecclesiasticum, 2:393–423. John is mentioned by name in the West-Syrian ‘masoretic’ manuscript Mosul, St. Thomas syr. 41, last folio. 59 One manuscript, BL Add. 12178, categorized by Wright as the earliest Western ‘masoretic’ text, does not include selections from the Fathers and this might indicate that these Patristic compilations developed gradually, over time. Wright, Catalogue BM, 1:108–111. 54

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AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ were a single šīn. In Western manuscripts, these helpful marginal guides to phonology occur with much less frequency, if at all. More typical in these Western manuscripts are notes listing variant traditions of vocalization, such as the gloss ‫ܡܫ‬ ܰ ܰ 60 ‫ܢܛܝܠ‬ ܻ ‫ ܕܦ‬for the text ‫ܢܛܝܠ‬ ܷ ‫ ܕܦ‬in Exodus 6:25. Here the gloss indicates that the ‘tradition’ prefers a ḥḇāṣā (‘ī’ sound) under the yūḏ instead of the rḇāṣā (‘e’ sound) in the text. Moreover, while Add. MS 12138 mentions specific East-Syrian schools in the margins but never individual teachers, Western manuscripts feature notes attributed to famous punctuators (such as Ṭubānā, Sābā or the monks of the Qarqaṕtā monastery). 61 Most of the marginal notes in Add. MS 12138 also tend to be far more systematic and wide-ranging (that is, consistent over the entire manuscript) than one finds in Western counterparts. 62 59F

60F

61F

1.4.4 Delimitation and Numeration

Another substantial difference between these manuscripts concerns the delimitation of the Scriptures into separate sections of readings. In Add. MS 12138, we find a well-defined system of section dividers, carefully placed throughout the biblical text to allow somewhat convenient access to these selections (§ 3.1). The same, however, cannot be said for most Western ‘masoretic’ manuscripts. In early Western ‘Masora’ manuscripts (such as BL Add. MS 12178; Vat. syr. 152; Paris, Bibliothèque nationale syr. 64; and Mosul, St. Thomas 42) only the Psalter was originally provided with numerated dividers; other dividers were often added by later hands, sometimes even in Arabic. Regular, systematic numeration and division of the Old and New Testament selections appears unique to Add. MS 12138 when compared with Western ‘Masora’ manuscripts, helping to illustrate the care with which Bābai seems to have approached the text and his very pragmatic way of structuring the manuscript. 1.4.5 Sample Texts

The excerpts of sample texts chosen for inclusion in Add. MS 12138 can also be somewhat distinct from the texts included in the West-Syrian ‘Masora.’ Scholars have observed this dissimilarity when they have consulted Add. MS 12138 in studies of specific biblical books. 63 Dirksen, for example, in his study of the book of Judges, writes that Add. MS 12138 “represents a tradition of its own [that] is clear from its choice of extracts, which is completely different from that of the western [‘masoretic’] mss.” 64 Not only are the extracts in this manuscript sometimes different from Western ‘masoretic’ manuscripts, but the arrangement of the Scriptural text can be different as well. Take, for example, the sample text for Exodus 1:1 in Add. MS 12138, a reading identical to the text in the Leiden Peshiṭta: 65 ̈ ‫ܘܗܠܝܢ‬. ‫ܫܡܗܐ ܕܒܢ̈ܝ ܐܝܣܪܝܠ ܕܥܠܘ ܠܡܨܪܝܢ ܥܡ ܝܥܩܘܒ‬ Mosul, St. Thomas 41, fol. 7v. But nowhere in these manuscripts are the marginal notes attributed to the Qarqaptā identified as belonging to a ‘school’ in the same sense that one finds for the maqryānē. For a survey of marginal abbreviations in Western ‘Masora’ manuscripts, see Loopstra, “Patristic Selections,” 312– 320. 62 While this is generally true, there can be significant variation between these West-Syrian ‘masoretic’ manuscripts. 63 See, for example, J.A. Emerton, The Peshiṭta of the Wisdom of Solomon (Leiden: E.J. Brill, 1959), lxxv–lxxxvii; M.D. Koster, “A Clue to the Relationship of some West Syriac Peshiṭta MSS,” Vetus Testamentum 17 (1967): 494–496; idem, The Peshiṭta of Exodus: The Development of its Text in the Course of Fifteen Centuries (Amsterdam: Van Gorcum, 1977), 471–487; P.B. Dirksen, The Transmission of the Text in the Peshiṭta Manuscripts of the Book of Judges (Leiden: E.J. Brill, 1972), 88–99. 64 Dirksen, Book of Judges, 88. Similarly, Koster writes, regarding the book of Exodus, “Also, as has already been said, 9m1 [Add. MS 12138] appears to have hardly any substantial agreement with the w-mas mss, while the uncorrected peculiar variants prove that 9m1 has not directly influenced any one of the known mss.” Koster, The Peshiṭta of Exodus, 472. 65 Exodus in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991). 60 61

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INTRODUCTION Compare this reading to the text, when available, in multiple Western ‘masoretic’ manuscripts: 66 ̈ ‫ܘܗܠܝܢ‬. ‫ܫܡܗܐ ܕܒܢ̈ܝ ܐܝܣܪܝܠ ܕܥܠܘ ܥܡ ܝܥܩܘܒ ܠܡܨܪܝܢ‬

It is evident that the Western manuscripts have switched the order of the last part of the sentence to end with ‘Egypt,’ not ‘Jacob.’ Such differences are important observations that can help us better evaluate the biblical text in both East and West Syriac ‘masoretic’ traditions. 1.4.6 Accents

Perhaps one of the most important differences between Add. MS 12138 and the West-Syrian ‘masoretic’ manuscripts concerns accents. As was mentioned earlier, accents occur in Add. MS 12138 on the majority of sample texts, introducing the reader to an extensive and complex system of East-Syrian accentuation. Based on internal comparisons, it appears that, while not free from error, the accents in this Eastern manuscript have been placed more or less systematically and with some degree of intentionality (§ 8.1, § 8.3). On the other hand, the compilers of Western ‘masoretic’ manuscripts seem to have been far less interested in the placement of accents than with the placement of vowels and diacritics. Accents, if and when present, appear to have been placed with less consistency or intentionality than one finds in Add. MS 12138. 67

1.5. PUBLICATION HISTORY

William Wright published information about Add. MS 12138 in his Catalogue in 1872, about the same time that the French scholar J.P.P. Martin was incorporating many details from Add. MS 12138 in his groundbreaking work on the Syriac ‘Masora.’ 68 Because of its perceived value for Syriac punctuation, vocalization, and accentuation, some attempts were made, beginning in the early twentieth century, to reproduce the text of individual biblical books in this manuscript. The earliest and most notable of these attempts were the publications by Gustav Diettrich of the portions of Isaiah and Ruth in Add. 12138. 69 Diettrich made an innovative attempt to reproduce, in black and white, the sample texts for these two books using his own font system. In his volume on Isaiah, Diettrich also published, as an appendix, about one third of the Tract on Accents located in the back of Add. MS 12138. 70 (The entire tract is now reproduced and provided with updated verse citations in this present volume.) Although Diettrich’s publications were innovative for the time, the limitations of black and white reproductions meant that he often had to judge which rubricated marks or corrections he wanted to include or exclude. So it was that Diettrich excluded from the published text many of the rubricated marks attributed to Rāmīšoʿ. 71

Vat. syr. 152, fol. 9v; Jerusalem, St. Mark syr. 42, fol. 10v; Paris, Bibliothèque nationale syr. 64, fol. 9v. I have not been able to consult Dayr al-Suryān 14, Syr. Orth. Patr. Dam. 7/16 or Syr. Orth. Patr. Dam. 12/22. 67 This is a general statement; a few West-Syrian ‘Masora’ manuscripts appear to have been more intentional in the placement of accents than others. Yet, even these few manuscripts do not match the level of detail found in Add. MS 12138. 68 Wright, Catalogue BM, 1:101–108. References to Add. MS 12138 are scattered throughout the following works: J.P.P. Martin, “Histoire de la ponctuation: ou de la Massore chez les Syriens,” Journal asiatique 7.5 (1875): 81–208; idem, “Syriens orientaux et occidentaux. Essai sur les deux principaux dialectes araméens,” Journal asiatique 6.19 (1872): 305–483; idem, “Tradition karkaphienne,” 359–361. 69 Diettrich, Massorah; idem, “Die Massorah der östlichen und westlichen Syrer in ihren Angaben zum Buch Ruth nach fünf Handschriften,” Zeitshrift für die alttestamentiche Wissenschaft 22 (1902): 193–201. 70 Diettrich, Massorah, 98–113. ܿ 71 Compare, for example, the printed text for Isa 42:14 (‫ )ܡܢ ܥܵܠܡ‬in Diettrich with Add. MS 12138, fol. 181v. Diettrich, Massorah, 64. Or ܼ ܼ ܿ compare Isa 40:21 (‫ܐܡܪ‬ ܼ ‫ )ܘ� ܐ ܸܬ‬with Add. MS 12138, fol. 181v. Diettrich, Massorah, 60. Instead, Diettrich placed many of these rubricated marks in his Introduction, separate from the main text of Isaiah. Diettrich, Massorah, xx–xxi. 66

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AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ Nevertheless, despite these limitations, Diettrich’s publications provided generations of scholars with a glimpse of the types of material present in Add. MS 12138. 72 In 1933, Theodor Weiss published a black and white facsimile reproduction of the Genesis selections in this manuscript accompanied by a valuable study of the marginal notations. 73 Whereas Diettrich concentrated more on reproducing the text of Isaiah and Ruth and noting differences between Add. MS 12138 and West-Syrian ‘masoretic’ manuscripts, Weiss instead provided a very detailed commentary on the various accent marks and guides to pronunciation found in Genesis. Closely imitating Weiss’s example, Rudolf Schmitt published, in 1939, a commentary on the ‘masoretic’ notations in Exodus and Leviticus, although without an accompanying facsimile reproduction. 74 Shortly thereafter, the English scholar James Wood published two short surveys of this manuscript. 75 As was true with Diettrich’s publications, the studies of Weiss, Schmitt, and Wood made valuable contributions by describing material in individual biblical books. Nevertheless, these publications were hampered by the same limitations; that is, without access to the full-color manuscript, their readers were largely reliant upon the editors to interpret this vast array of points for them. Weiss’s black and white facsimile reproduction, while helpful, could not reflect for the reader the richly rubricated system. The black and white facsimile was also of no real help in discerning smaller erasures, vowels, or accents that were added by later hands. Nevertheless, Diettrich’s printed reproduction and Weiss’s facsimile reproduction have together provided scholars with the most direct access to the text of Add. MS 12138 to date — a total of only 79 pages out of the 624 pages (that is, 312 folios) in the entire manuscript. 76 In 1953, Judah ben Segal published his well-known book The Diacritical Points and the Accents in Syriac, in which he relied heavily on Add. MS 12138 for his study of East-Syrian accents. 77 Among other epithets, he called this Eastern manuscript “an authoritative work whose punctuation merits special attention.” 78 Nevertheless, the majority of Segal’s examples of accent placement from this manuscript were taken from the short Tract on Accents (fols. 303v–308v), while fewer examples were taken from the main collection of sample texts brought together by Bābai in folios 1v–303v. Segal was heavily influenced by this Tract for two reasons. First, he assumed, based on internal criteria, that the Tract is older than Bābai’s collection and it is less apt to textual corruption. 79 It also made sense for Segal to take many examples from this small Tract instead of from the larger collection because, unlike in Bābai’s collection, the examples in this Tract on Accents are largely self-explanatory; that is, a list of accents is provided, followed by examples of how these accents were used. His reliance upon these examples in the Tract meant, however, that Segal was often guided in his discussions of East-Syrian accents more by this Tract than by the previous 303 folios of biblical sample texts. To be fair, Segal recognized discrepancies between these two corpora. Yet, he understood that it was his best option to rely more exclusively on this tract, as he put it, “in the absence of a full critical edition” of Add. MS 12138. 80 Had he been able to achieve easier access to

72 Brockelmann, for example, repeatedly took his examples from the text of Isaiah and the Tract on Accents in Diettrich’s publication. See, M. Sokoloff, A Syriac Lexicon, passim. 73 T. Weiss, Zur ostsyrischen Laut- und Akzentlehre (Stuttgart: W. Kohlhammer, 1933). 74 R. Schmitt, Ostsyrische Masora zu Exodus und Leviticus (Zwickau, 1939). 75 J. Wood, Vocalization of the Proper Names in the Pentateuch According to a Syriac Manuscript: Add 12138 in the British Museum (Manchester: University of Manchester, 1939); idem, “A Syriac Masora,” Glasgow University Oriental Society 14 (1953): 35–42. 76 The Genesis collection consists of 47 pages; Isaiah, 30 pages; and Ruth, 2 pages. 77 Segal, Diacritical Point, ch. 3. 78 Segal, Diacritical Point, 31. 79 Segal does not explain why, exactly, he believes the Tract is less apt to corruption. Segal, Diacritical Point, 79. 80 Segal, Diacritical Point, 79.

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INTRODUCTION the unversified collection of šmāhe and qrāyāṯā in the first 303 folios, Segal would have been able to provide a more wellrounded description of the system of accentuation passed down in the entire manuscript. The List of Sample Texts in this present volume is a step towards Segal’s goal of a full critical edition. By listing the exact location in the Syriac Bible of the thousands of sample texts within folios 1v–303v, this List will make Add. MS 12138 much more accessible for wide-ranging study. Unlike Segal, the present reader will be able to compare, with relative ease, the biblical examples in the Tract with passages in the main body of the manuscript. In 1979 Chaim Brovender completed a detailed study of both East- and West-Syrian ‘masoretic’ manuscripts in his doctoral dissertation from the Hebrew University. Although he commented on both traditions, his discussion of Add. MS 12138 took up the bulk of his dissertation. 81 Brovender provided what was by far the most in-depth study of Add. MS 12138, surveying, for the first time, accents and other marks across the breadth of this manuscript. In many ways, the lists of marginal notes in this present monograph are only a continuation of what Brovender began. Add. MS 12138 has often been portrayed as a reliable guide to East-Syrian punctuation. 82 Segal, we have seen, used the adjective ‘authoritative’ to describe this manuscript. 83 Yet, at times, views of this manuscript have edged toward hyperbole. Francis Burkitt, for one, made the claim that “Add. 12138 [is] one of the most careful and accurate MSS. ever written.” 84 Although most scholars would not go so far in their assessment, this manuscript has sometimes been treated as if it were a de facto authority for East-Syrian punctuation. 85 While Add. MS 12138 may well be a carefully written manuscript, few studies have been previously available upon which to base such judgments. As the above history makes clear, studies of only five out of a total of 56 biblical books in this manuscript have been previously published. 86 As a result, little has been known about wider patterns of vocalization, punctuation, and accentuation across the entire manuscript. Moreover, although the publication of Add. MS 12138 in this present monograph will help to bring these wider patterns to light, more than a millennium of distance from the original setting poses a still more difficult challenge when analyzing handbooks of this type. Because many of the marks in this ‘reader’ were set down as short-hand notations to help the original readers recall otherwise unwritten traditions, we will never be able to approach the collections of sample texts in this manuscript with the same level of understanding as the first owners, who would have been familiar with the more comprehensive traditions underlying these written marks. As we will see, Bābai assumes that the reader has a basic competency with this material, and he does not necessarily take pains to extrapolate on how these various points were used. These written collections would have represented only the proverbial tip of the iceberg, under which lay the more substantial oral traditions of recitation and interpretation transmitted through the schools or the local community. It is to

Brovender, “The Syriac SHEMAHE MSS,” 217–430. For example, an article in the Church Quarterly Review states that “[Add. MS 12138] is fuller and more accurate than any surviving Syriac Jacobite copy [of the Syriac ‘masora’]. A. Headlam (ed.), review of B.D. de Lacy O’Leary, The Syriac Church and Fathers, in The Church Quarterly Review 69 (1910): 220–221. See also the references to Add. MS 12138 in F. Burkitt, Euphemia and the Goth (Oxford: Williams and Norgate, 1913), 169; Vööbus, History of the School of Nisibis, 197. Select examples from Add. MS 12138 along with readings from Western ‘Masora’ manuscripts were incorporated into P.E. Pusey and G. Gwilliam (eds.), Tetraeuangelium sanctum (Oxford: The Clarendon Press, 1901), xiv, et passim. 83 Segal, Diacritical Point, 31. 84 F. Burkitt, “The Syriac Forms of New Testament Proper Names,” Proceedings of the British Academy (London: Oxford University Press, 1912): 27. 85 See also, G. Gwilliam, “The Punctuation of Saint John 1:3, 4, in the Peshitto,” Journal of Theological Studies 4 (1903): 607. 86 Namely, Isaiah and Ruth (Diettrich); Genesis (Weiss); Exodus and Leviticus (Schmitt). 81 82

XV

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ our great loss that we no longer have trained maqryānē who can expertly lead us through this maze of sample texts, elucidating marginal notes, pronouncing letters, and describing in detail these various accents and the recitation of the text.

1.6. PRESENTATION OF ADD. MS 12138 Volume 1 A full-color facsimile reproduction of the entire manuscript is included in Volume One. This color reproduction allows the reader to inspect the text in a much more detailed way than has been possible in earlier black-and-white facsimile or printed reproductions. In order to help the reader locate specific passages, folio numbers have been placed at the top of each image alongside the range of verses present in that folio. The chapter and verse divisions in Add. MS 12138 have been numbered according to the system used in the Leiden Peshiṭta (for the Hebrew Bible) 87 and the British and Foreign Bible Society edition (for the New Testament). 88 The reader should keep in mind that the way verses are numbered in the Peshiṭta can differ at times from other biblical versions. The abbreviation ‘MT’ has been included where the chapter number in the Hebrew Masoretic Text differs from the Peshiṭta in the Book of Psalms. Volume 2 List of Sample Texts: The ‘collection of šmāhe and qrāyāṯā’ in Add. MS 12138 (fols. 1v–303v) contains just over 17,900 biblical sample texts. This List now makes it possible for the reader to determine at a glance which verses or parts of verses are represented among the šmāhe and qrāyāṯā in the manuscript. Every sample text present in Add. MS 12138, from Genesis to Hebrews, has been listed and provided with appropriate verse and chapter numbers. For the sake of clarity and to avoid ambiguous interpretations, no diacritical marks, apart from syāmē, have been added to these texts in the List. These texts are meant to be used as a guide to help the reader determine the location of the verse in the facsimile copy. Moreover, this List also clarifies where the text in Add. MS 12138 diverges from published editions of the Peshiṭta Bible; namely, the Leiden Peshiṭta for the Hebrew Bible and the British and Foreign Bible Society edition for the New Testament. 89 Significant variations in orthography, word choice, or other notable variants have been included in the endnotes following each biblical book. Minor variants have not always been included.

Back Matter: Following this List are various texts included towards the end of Add MS 12138. This material includes the Tract on Accents which has been published here in full for the first time, with Scriptural citations provided for each example. This tract is followed by grammatical material and the translations of the material in the colophon. Index of Marginal Notes: Finally, the Index of Marginal Notes organizes and lists the numerous marginal glosses in this manuscript according to the following categories: (1) phonological abbreviations, (2) rūkkāḵā/qūššāyā, (3) letters, (4) vowels, (5) accents, (6) notes attributed to schools, and (7) exegetical and miscellaneous notes.

Leiden Peshiṭta Institute, The Old Testament in Syriac According to the Peshiṭta Version (Leiden: E.J. Brill, 1972–2013). The New Testament in Syriac (London: The British and Foreign Bible Society, 1920). 89 With the exception of the books of Jeremiah, Lamentations, Ruth, and Sirach, which have not yet appeared in the Leiden edition at the time of publication. 87 88

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2. THE ‘COLLECTION OF Š MĀH E AND QRĀYĀṮĀ’ IN ADD. MS 12138 The largest part of Add. MS 12138 (fols. 1v–303v) consists of collections of šmāhe and qrāyāṯā, sample texts that may have posed difficulties for pronunciation, accentuation, or interpretation. While the ninth-century Syriac-speaking reader may have understood the rationale for selecting these various biblical passages, these selections can often seem quite random to the modern reader.

2.1. SAMPLE TEXTS

The following example from Exodus 1:1–8 (fol. 24r) reflects the type of variability we find in sample texts within this collection. For the purpose of illustration, brackets with lines through the text indicate portions of verses that have been omitted in the manuscript. Exodus 1:1–8

1:1 [‫ܘܗܠܝܢ ܫܡܗܐ ܕܒܢܝ ܐܝܣܪܝܠ ܕܥܠܘ ܠܡܨܪܝܢ ܥܡ ܝܥܩܘܒ ]ܓܒܪ ܘܒܝܬܗ ܥܠܘ‬ 1:2 [‫]ܪܘܒܝܠ ܘܫܡܥܘܢ ܘܠܘܝ ܘܝܗܘܕܐ‬ 1:3 [‫]ܘܐܝܣܟܪ ܘܙܒܘܠܘܢ ܘܒܢܝܡܝܢ‬ 1:4 [‫ܘܕܢ ܘܢܦܬܠܝ ܘܓܕ ܘܐܫܝܪ‬ ̈ ] ̈ ̈ 1:5 ‫]ܘܗܘܝ ܟܠ ܢܦܫܬܐ ܕܢܦܩ ܡܢ ܚܨܗ ܕܝܥܩܘܒ ܫܒܥܝܢ ܢܦܫܢ[ ܘܝܘܣܦ ܗܘܐ ܒܡܨܪܝܢ‬ ̈ 1:6 [‫]ܘܡܝܬ ܝܘܣܦ ܘܟܠܗܘܢ ܐܚܘܗܝ ܘܟܠܗ ܕܪܐ ܗܘ‬ ̈ 1:7 [‫ܘܒܢܝ ܐܝܣܪܝܠ ܟܒܪܘ ܘܐܘܠܕܘ ܘܣܓܝܘ ]ܘܬܩܦܘ ܛܒ ܛܒ ܘܐܬܡܠܝܬ ܐܪܥܐ ܡܢܗܘܢ‬ 1:8 ‫ܘܩܡ ܡܠܟܐ ܚܕܬܐ ܥܠ ܡܨܪܝܢ ܕ� ܝܕܥ ܗܘܐ ܠܗ ܠܝܘܣܦ‬

̈

̈

Of the first four lines of Exodus Chapter 1 in the manuscript, only portions of verses 1, 5, 7, and 8 have been included. Verses 2–4 and 6 are completely omitted. When, as often happens, only part of a verse is given in the manuscript, a dash (-) has been used in the List of Sample Texts to indicate that a portion of the verse has been omitted. For example, the selection from Exodus 1:1, given above, appears in the List as follows: ̈ ‫ܘܗܠܝܢ‬. - ‫ܫܡܗܐ ܕܒܢ̈ܝ ܐܝܣܪܝܠ ܕܥܠܘ ܠܡܨܪܝܢ ܥܡ ܝܥܩܘܒ‬ This final dash indicates that the last part of the verse was excluded in Add. MS 12138. Quite often, the first and last clauses of the verse are omitted, as in the following example from James 1:12.

̈ �‫ ܕܡܐ ܕܐܬܒܚܪ ܢܣܒ ܟܠܝ‬- ‫ܕܚܝܐ‬

While, at other times, only one word in the entire verse is included. - ‫ ܡܪܝ‬- (ex., Num 11:11, Matt 14:28, Matt 25:22, Luke 13:8, Luke 19:18)

Why include only one word out of an entire verse? After all, a Syriac word such as ‫‘( ܡܪܝ‬my Lord’) is fairly common and should have been easily vocalized by the reader. This gets to the heart of a question often asked regarding these ‘masoretic’ manuscripts; namely, what would have motivated the compiler to include some words or clauses and omit others? Without more descriptive material, many of our suggestions are at best educated guesses. Nevertheless, we do have

XVII

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ nearly eighteen thousand sample texts in Add. MS 12138 and these examples allow us some latitude to speculate on likely reasons for the compiler’s selectivity. ̈ At times, Bābai refers to these passages as collections of ‘difficult’ (‫ )ܥܣܩܐ‬šmāhe and qrāyāṯā. 90 It is, therefore, possible to assume that many of these sample texts must have been understood as challenges at some level. Perhaps some of these texts illustrated practical problems for the reader that Bābai wanted to address. Or, it is also possible that Bābai set down certain texts in order to meet the specific needs of his patron, whether that patron was of the family of Dādān of Dūryā, mentioned in the colophon, or another. 91 Moreover, studies of the relationships between multiple West-Syrian ‘masoretic’ manuscripts now make it clear that compilers were fairly free to pick and choose which texts they wanted to include from within select portions of Scripture. 92 The same may have been true of Add. MS 12138, which may help to explain Bābai’s references to the ‘books of the maqryānē’ as the backdrop for his own choice of selections. It might also be helpful to consider these sample texts as one part of what might have been a larger, unwritten corpus of oral traditions regarding punctuation and possibly exegesis. 93 That is, Bābai does not annotate every text in the passages he has chosen for inclusion in Add. MS 12138, but he is somewhat selective in his comments regarding punctuation, orthography, or accents. 94 Looking at this collection as a whole, we can additionally observe that many of these texts may have been included in order to help the reader intone words or clauses that come at critical junctures in the Scriptural narrative. We often find, for example, that only direct speech in the biblical narrative has been included. This, in particular, would help to explain why single words or phrases are sometimes included while the remainder of the verse is omitted. So, when the resurrected Jesus first appears to Mary at the garden tomb in John 20:16, Bābai only includes the two words uttered in the brief dialogue between the two main characters; hence, Jesus declares ‫‘( ܡܪܝܡ‬Mary’), and Mary responds ‫‘( ܪܒܘܠܝ‬Rabboni’). 95 Similarly, when the disciple Thomas encounters the risen Christ a few verses later, in John 20:28, only Thomas’s astonished expression has been included: ‫‘( ܡܪܝ ܘܐܠܗܝ‬my Lord and my God’). 96 It likewise appears that single-word terms of address, such as ‫‘( ܡܪܝ‬My Lord’), may have been considered difficult because these words could occur with different accents at different locations, depending on the context and the types of emotion the reader would need to convey (§ 8.1). This becomes particularly apparent when many of the single-word examples in the Tract on Accents are compared with the collection of sample texts in folios 1v–303v. At first glance, some of these single words in the Tract, such as .:‫‘( ܠܒܝ‬my heart’), 97 appear to be common as they recur in the biblical text without the specified accents. Yet, surprisingly, such words often occur with these specified accents only once in Bābai’s 89F

90F

91F

92F

93F

95F

96F

For example, see the end of Genesis in Add. MS 12138, fol. 24r. Add. MS 12138, fol. 311r. 92 See Loopstra, “Patristic Selections,” ch. 8, esp. pages 214–220. 93 In this sense, the Syriac ‘Masora’ may be similar to what Revell has noted in regard to the Hebrew Masora. “In fact, Masoretic scholars differed considerably in the extent to which they felt it necessary to alert their readers to matters of spelling or pronunciation or the relationship between them. In this respect, the Masorah should be thought of as a body of knowledge held in the memory of specialist scholars, of which only a selection appears in any written source. The information about the Bible is fixed by tradition, but the presentation of it is largely determined by practical considerations.” E.J. Revell, “The Leningrad Codex as a Representative of the Masoretic Text,” in The Leningrad Codex. A Facsimile Edition (ed. D. Freedman; Grand Rapids, MI: Eerdmans, 1998), xxxix. 94 Hence the need for later scribes to add their comments in the margins. 95 Add. MS 12138, fol. 265r, 35. 96 Add. MS 12138, fol. 265v, 12. 97 This is example #77 in the Tract on Accents. 90 91

XVIII

INTRODUCTION collection (fols. 1v–303v). 98 Such exclusivity may mean that both the author of the Tract and Bābai included these singleword examples in part because these common words were intoned in a unique way only at select locations in the Syriac Bible. Given the lack of versification in the Tract, we may also infer that the proficient ninth-century reader may well have been trained to distinguish, by ear, the specific location in the Scriptures where this precise intonation was meant to occur. Although there is no evidence that these ‘masoretic’ selections were based on the readings included in contemporary East-Syrian liturgical manuscripts, 99 we do find a few hints that some of the texts excluded from Add. MS 12138 may have been similarly omitted from non-‘masoretic’ biblical manuscripts when these passages were read aloud. For example, in Numbers 7:23–86 the text in Add. MS 12138 leaves out nearly 64 verses dealing with the majority of the offerings presented by the leaders of Israel. This is one of the largest omissions in the manuscript, but it is also a curious omission because this section of Scripture contains many proper names and repetitive detail. At the same time, some Peshiṭta manuscripts (namely, Vat. syr. 1 and BL Add. MS 7145) contain notes in the text and in the margins at this location, indicating that the reader should skip over this long list of names in Numbers. 100 Marginal notes in biblical manuscripts such as these hint that the choice of sample texts in Add. MS 12138 may have reflected, in part, the way biblical texts were read, probably in a church setting. 101

2.2. ORTHOGRAPHY

The sample texts in Add. MS 12138 reflect a distinctive orthography common to several other non-‘masoretic’ East-Syrian manuscripts. Moreover, because it contains excerpts from the entire East-Syrian canon, it is worth noting that many orthographic features in Add. MS 12138 remain fairly constant throughout the manuscript. For example, the uncontracted reading � ‫ ܐܢ‬can often be found where other Peshiṭta manuscripts read �‫( ܐ‬ex., Gen 24:49, Gen 42:16, Gen 42:37, Lev 5:1, Lev 13:54, Josh 22:24, Job 1:22, Dan 2:1, Zech 4:7, etc.). Many words in Add. MS 12138 also reflect a similar orthography found in other East-Syrian texts; so ‫ ܡܛܠ‬is never spelled as ‫ ܡܛܘܠ‬and ‫ ܟܠ‬never as ‫ܟܘܠ‬. Similarly, with the exception of Judges 11:23, ‘Israel’ is always spelled without the final ālaṕ, as in ‫ ܐܝܣܪܝܠ‬not ‫ܐܝܣܪܐܝܠ‬. In the Pentateuch, for example, Add. MS 12138 shares many orthographical features with Vat. syr. 1, a manuscript in which, as David Lane writes, “the text and the orthography characteristic of the so-called Nestorian tradition now becomes clear.” 102 In some texts, the EastSyrian tendency to pronounce the soft pē has resulted in the replacement of a pē in some words with a bēṯ (ex., Dan 3:2: ̈ ̈ ‫ ܬܒܬܝܐ‬for ‫ ;ܬܦܬܝܐ‬Dan 3:46: ‫ ܙܒܬܐ‬for ‫)ܙܦܬܐ‬. 103 Although Add. MS 12138 largely reflects the readings in other East-Syrian manuscripts, a few words or orthographic variants have been introduced into this text which are not found in many other 102F

So, the example from #77 occurs with the meṯkašpānā only in Dan 10:16 (fol. 231r). This, of course, assumes a certain level of consistency between the main folios 1v–303v and the Tract, which is not always the case. Nevertheless, the overall number of passages with identical or similar accentuation seems to be high enough to allow for the above comparison. 99 Comparisons with BL Add. MS 14492 (861–862 CE) and other East-Syrian liturgical manuscripts do not reveal clear correlations with the incipits and excipits of sample texts included in Add. MS 12138. 100 A. Hayman comments that Vat. syr. 1 “is the earliest Ms to insert ‫ ܫܘܪܬܐ‬before vii 18 and ‫ ܫܠܡܬ ܫܘܪܬܐ‬after vii 83, indicating that the reader should skip the tedious lists in vii 18–83 (9b1 has similar indications in the margin).” Numbers in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991), xvi. 101 Of course, there is also a chance that the opposite is true and these reading notes in biblical manuscripts were influenced by the Syriac ‘Masora’ compilations. But this option seems less likely given the relative paucity of ‘masoretic’ materials. 102 Leviticus in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991), xxi. 103 See Daniel in The Old Testament in Syriac According to the Peshiṭta Version, III,4 (Leiden: E.J. Brill, 1980). For more on this tendency, see Nöldeke, Syriac Grammar, § 27. 98

XIX

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ manuscripts of the same textual tradition (ex., Dan 3:25: ‫ܐܬܘܢܐ‬, ‘furnace’ for ‫ܢܘܪܐ‬, ‘fire’). Other orthographic idiosyncrasies also seem to be specific to Add. MS 12138, such as writing ‫ ܪܐܙ‬as ‫( ܐܪܙ‬ex., Sir 42:20 and Isa 24:16). More substantial orthographic and textual variants such as these have been noted in the endnotes present in the List of Sample Texts.

2.3. DISLOCATED EXTRACTS

Because the sample texts in these ‘masoretic’ manuscripts are detached from their contexts, one finds that some of these texts have been set down out of the normal order. 104 This problem occurs with some frequency in both Eastern and Western ‘masoretic’ manuscripts. On folios 25r–v, for example, one finds the following three clauses in the narrative of the burning bush in Exodus 3:6–7:

‫ܡܛܠ ܕܕܚܠ ̈ܠܡܚܪ ܠܘܬ �ܗܐ‬ ‫ܘܗܘܐ ܠܝܘܡܬܐ ܣܓܝܐܐ ܗܢܘܢ‬ ̈ ‫ܘܓܥܬܗܘܢ ܫܡܥܬ ܡܢ ܩܕܡ‬ ‫ܡܫܥܒܕܢܝܗܘܢ‬

Because he was afraid to look on God And it was during those many days And I heard their cry from before their oppressors

Even accounting for the abbreviated nature of these sample texts, something here seems out of place. Closer inspection ̈ shows that the second sample text listed above (‫ )ܘܗܘܐ ܠܝܘܡܬܐ ܣܓܝܐܐ ܗܢܘܢ‬does not occur in Exodus Chapter 3, rather in Exodus 2:23. In this case, as the above illustration shows, the misplaced text has been encircled, thus corrected, with red dots (see § 4.6.1). Such dislocations are not isolated, but recur throughout the manuscript. Moreover, few of these dislocated texts have been corrected as in the above example; 105 this is curious, especially for a manuscript that appears to have been so well used. 106 In the List of Sample Texts, dislocations in Add. MS 12138 have been indicated by the symbol ‘\ \’. So, the above dislocation from Exodus 2:23 reads in the List: 104F

105F

̈ \ - ‫ܠܝܘܡܬܐ ܣܓܝܐܐ ܗܢܘܢ‬ ‫ ܘܗܘܐ‬- \

An associated endnote also indicates that the text is out of order by means of the symbol ‘\ooo\’, and each endnote also provides the exact location of the misplaced text in the manuscript. T. Jansma, “A Note on Dislocated Extracts from the Book of Genesis in the Syriac Massoretic Manuscripts,” Vetus Testamentum 21.1 (1971): 127–129. This trend occurs widely in West-Syrian ‘masoretic’ manuscripts. 105 An example of a dislocated extract that has not been corrected by later scribes occurs in Gen 48:12, embedded between 49:21 and 49:22 (fol. 23v, 12–13), an entire folio away from its proper location (fol. 23r, 3–4). Lest one imagine that such dislocations occur only between different verses, we find that the text of 2 Kgs 22:17 has been duplicated and then placed within a single verse, 2 Kgs 22:19 (fol. 123v, 1). 106 Similarly, uncorrected texts also appear in West-Syrian ‘masoretic’ manuscripts. Loopstra, “Patristic Selections,” 159–187. 104

XX

INTRODUCTION 2.4. VARIANTS AND CORRECTIONS

Besides these dislocated extracts, Add. MS 12138 contains many textual variants or corrections by later scribes. Sometimes these deviations represent legitimate variants, but at other times they are simply mistakes. It should not be surprising to find such errors if the copyist were trying to transmit a series of sample texts without any sense of the context. As Emerton explains in his study of the Exodus material in these ‘masoretic’ manuscripts, “Because of the fragmentary nature of their text, the massoretic mss. are particularly liable to suffer corruption. There is a danger for example, that, at the beginning of extracts, conjunctions may be omitted … or added.” 107 These are the types of errors we find in Add. MS 12138. For example, in the context of the Joseph narrative in Genesis 44:8 (fol. 21v, 4–5), the sample text reads, “[the money in the sacks] we have returned from the land of Egypt (‫)ܕܡܨܪܝܢ‬.”

‫ܐܗܦܟܢܝܗܝ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ‬

The text should instead read ‘Canaan’, not ‘Egypt’; Bābai has simply confused the two locations. This mistake has been corrected in the text and the correct reading, ‘of Canaan’ (‫)ܕܟܢܥܢ‬, added in the margin. Later scribes have not, in fact, shied away from adding their corrections or additions to Add. MS 12138. We sometimes find that a scribe has tried to accommodate an additional word or a variant spelling. So, for example, in Ruth 1:17 the conjunctive �‫ ܐ‬has been included between ‫ ܐܙܠ‬and ‫ܐܢ‬. Ruth 1:17 (fol. 163r, 14)

‫ ]ܐ�[ ܐܢ ܡܘܬܐ ܒܠܚܘܕ ܢܦܪܘܫ ܒܝܢܝ ܘܠܟܝ‬-

In some cases, the additions may reflect the desire of later scribes to adapt the text in Add. MS 12138 to a different textual tradition, perhaps one with which they were more familiar. For example, in Deut 31:21 a later hand has added another taw to the word ‫ܬ]ܬ[ܛܥܐ‬. In this case, many biblical manuscripts from the same textual family have here only a single taw, as does Add. MS 12138. 108 107F

Emerton, Peshiṭta of the Wisdom of Solomon, lxxv. Such manuscripts include BL Add. MS 14425; Vat. syr. 1; and Florence, Bib. Med. Laurenziana, Or. 58. Deuteronomy in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991), 88. 107 108

XXI

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ Deut. 31:21 (fol. 72v, 11)

‫ܕ� ܬ]ܬ[ܛܥܐ ܡܢ ܦܘܡܐ ܕܙܪܥܗܘܢ‬

Nonetheless, in the following example from Numbers Chapter 16 the glossator has suggested the inclusion of a variant that appears to be well-attested in non-‘masoretic’ Peshiṭta manuscripts: the single word ‫ ܡܢܘ‬instead of ‫ܡܢ ܗܘ‬. 109 Num. 16:11 (fol. 53v, 1) 108F

Textual emendations and additions by later hands are noted, when possible, in the List of Sample Texts by brackets (ex., [�‫)]ܐ‬. Variants written in the margins are listed in the Index of Marginal Notes.

109

Numbers in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991), 52.

XXII

3. SECTION DIVIDERS IN ADD. MS 12138 Add. MS 12138 systematically separates these sample texts into sections by means of major division markers, or ṣḥāḥē ̈ ). Various rubricated markers in the body, alongside corresponding numeration in the margins, clearly mark the (‫ܨܚܚܐ‬ divisions of the entire biblical text in this single codex. 110 This is unusual because most non-‘masoretic’ Peshiṭta manuscripts never include the entire Syriac Bible in a single volume. Unlike most biblical manuscripts, therefore, Add. MS 12138 illustrates, in one manuscript, how a single scribe would have placed division markers systematically throughout the entire ninth-century East-Syrian canon. 109F

The section markers in Add. MS 12138 are of various types: 1) rubricated titles (with no additional symbols) 2) single ‘diamonds’ () 3) ‘boxed diamonds’ (represented here by ) 111 4) double ‘diamonds’ () 5) and one triple ‘diamond’ () in Num 28:16. 10F

These dividers constitute the physiognomy of the Scriptural divisions in Add. MS 12138. Tables on the following pages indicate the location of these divisions with corresponding markers. (Verses containing only rubricated titles as dividers have been identified by a blank space after the Scriptural reference.) These rubricated dividers are incorporated into this manuscript to such an extent that expected accents, particularly major pausal accents such as the pāsoqā, do not appear when these dividers are present. These easily identifiable section dividers would have allowed the reader to locate specific parts of the biblical text and to pick up and stop his or her readings at regular intervals, practices which would have been much more difficult in Western ‘masoretic’ manuscripts, which often lack such a systematic and numerated arrangement of ṣḥāḥē. The compiler also uses these numerated section dividers to indicate where these individual books fit as part of larger units within the canon. The first five books of the Bible, for example, form the Pentateuch, which includes 126 sections in Add. MS 12138. 112 This means that section divisions in the four books following Genesis reflect both the numeration of individual books and the numeration of the Pentateuch as a whole. Exodus 1:1, for example, is numbered both as section ‫ܐ‬ Some important work has been done in the past on the delimitation of the Syriac Peshiṭta and its possible relationship with the divisions of the Hebrew and Greek biblical texts. See, for example, C. Perrot, “Petuḥot and Setumot, Étude sur les alinéas du Pentateuque,” Revue Biblique 96 (1969): 50–91; K. Jenner, “The Unit Delimitation in the Syriac Text of Daniel and its Consequences for the Interpretation,” in Delimitation Criticism: A New Tool in Biblical Criticism (ed. M. Korpel and J. Oesch; Assen: Van Gorcum, 2000), 105–129; S. Brock, “Text History and Text Division in Peshiṭta Isaiah,” in The Peshitta: Its Early Text and History (ed. P. Dirksen and M. Mulder; Leiden: E.J. Brill, 1988), 49–80. 111 This symbol has been chosen for lack of an adequate font to reflect the manuscript text. 112 The Syriac term is ‫ܐܘܪܝܬܐ‬, but I have used the translation ‘Pentateuch’ because it is better known. 110

XXIII

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ (1), for the individual book, and ‫( ܠܗ‬35), for its place in the Pentateuch. The compiler, Bābai, has listed the total number of section dividers for each of these larger collections of books towards the end of this manuscript. 113 The numbering and location of these section dividers tend to correspond with other East-Syrian non-‘masoretic’ biblical manuscripts (such as Vat. syr. 1 for the Pentateuch). 114 At these dividers we almost always find continuous text both immediately preceding and following these markers. 115 In other words, the final clause of the verse preceding the divider is almost always followed by the first clause of the next verse. The following example of a section divider marked with two diamonds () from John 7:36 and 7:37 makes this clear: 12F

John 7:36–7:37 (fol. 260r, 31–32)

‫ ܐܢܬܘܢ � ܡܫܟܚܝܢ ]ܐܢܬܘܢ[ ܠܡܐܬܐ‬‫ܚ‬  - ‫ܒܝܘܡܐ ܕܝܢ ܪܒܐ ܕܐܝܬܘܗܝ ܐܚܪܝܐ ܕܥܕܥܕܐ‬

In the above example, the final clause of John 7:36 and the first clause of John 7:37 were both included by the compiler. In a manuscript known for its seemingly haphazard selections from Scripture, we find that the text around these dividers is almost always continuous, with no omissions. Such consistency makes sense when we understand that clauses both before and after section dividers would have constituted the beginning and end of pericopes of readings. As such, the reader would have needed to be especially aware of how to intone these key clauses properly. While these dividers often appear between two verses, as in the above example, they can also be placed within a single verse (ex., Gen 22:9), thereby dividing the modern verse into two distinct units.

See Add. MS 12138, fol. 303v. See, for example, the section dividers for the books of Numbers through Deuteronomy in The Old Testament in Syriac According to the Peshiṭta Version, I,2 (Leiden: E.J. Brill, 1991). 115 Exceptions include Ezek 36:36 and Ps 115 (MT116):7, 10. 113 114

XXIV

INTRODUCTION 3.1. DISTRIBUTION OF SECTION DIVIDERS IN ADD. MS 12138 Gen 1:1 2:8 3:20 5:21 7:10 9:8 10:30 12:14 14:18 17:1 18:16 19:18 21:1 22:9 24:10 24:50 25:29 27:6 28:6 29:31 30:41 31:43 33:1 34:25 36:9 37:12 38:20 40:9 41:38 42:29 44:3 45:21 47:14 49:1

                              

Exod 1:1 3:1 4:19 6:10 8:4 9:22 11:1 12:31 14:5 15:22 17:1 18:27 21:1 22:13 24:1 25:31 27:1 28:27 29:26 30:34 32:25 34:8 35:20 36:31 38:15 39:27

                        

Lev 1:1 3:12 5:1 6:17 8:1 9:7 11:1 13:1 13:38 14:18 15:6 16:11 17:13 19:15 20:22 22:17 23:26 25:1 25:47 26:39

                  

Num 1:1 2:1 3:27 4:21 5:17 7:1 8:23 10:22 11:27 13:30 14:39 16:1 17:6 18:20 20:7 21:21 22:26 23:28 25:19 26:57 28:16 29:22 31:25 32:20 33:41 35:9

                        

Deut 1:1 2:2 3:14 4:32 6:4 8:6 10:6 12:1 13:13 16:1 18:1 20:5 22:8 24:5 26:12 28:15 28:64 30:8 31:30 33:1

                  

XXV

Josh 1:1 2:17 4:10 6:6 7:10 8:18 9:15 10:20 11:10 13:1 14:6 15:34 17:14 19:10 21:1 21:43 22:27 24:5

                

Judg 1:1 2:6 3:20 5:1 6:11 7:4 8:11 9:16 10:1 11:23 13:8 15:1 16:18 18:11 19:20 20:32

             

1 Sam 1:1 2:12 3:16 5:9 7:12 9:11 10:22 12:19 14:16 15:5 16:12 17:34 18:19 20:5 21:8 23:6 25:2 26:1 28:1 30:1 31:2

                   

2 Sam 1:1 2:22 3:31 5:22 7:12 9:9 11:16 12:29 14:4 15:7 16:9 17:25 19:1 19:40 21:1 22:26 23:24

                

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ 1 Kgs 1:1 1:50 2:36 4:7 6:1 7:13 8:2 8:44 9:15 11:1 12:2 13:7 14:17 15:33 17:10 18:30 20:7 21:5 22:24

                 

2 Kgs 1:2 3:13 4:32 6:1 7:12 9:4 10:13 12:2 13:22 15:17 17:7 18:13 19:20 21:10 23:8 24:8

               

Ps 1:1 8:2 15:1 19:2 25:1 31:2 35:1 38:2 42:2 48:2 52:3 59:2 65:2 69:2 73:1 78:1 80:2 86:1 90:1 96:1 103:1 106:1 109:1 115:10 118:65 119:1 131:1 139:1 144:1

Prov 1:1 3:21 6:13 8:22 11:2 13:9 15:16 17:19 20:6 22:13 24:23 26:26 30:1

           

Sir 1:1 3:17 6:13 8:15 11:10 13:21 16:17 18:30 21:11 23:13 25:13 27:12 29:21 32:1 34:28 37:18 39:17 42:15 46:1 48:17

                  

Eccl 1:1 3:1 4:17 7:4 8:14 10:5

XXVI

     

Ruth 1:1 2:20



Song 1:1 4:16



Job 1:1 3:1 6:1 9:1 12:1 15:1 18:1 21:1 23:1 27:1 29:21 32:2 34:16 37:14 40:6

             

Isa 1:1 2:10 5:8 7:3 8:23 10:22 13:11 15:1 18:1 21:1 23:1 25:6 28:1 29:13 30:27 33:7 36:1 37:18 38:22 41:8 43:1 44:21 46:12 49:7 51:9 54:1 57:3 59:9 61:10 65:1

                         

INTRODUCTION Hos 1:1 4:1 7:8 10:9 14:2

Joel 2:15    

Zech 3:1 6:9 8:20 11:10 14:6

    

Mal 2:3





Amos 1:3 4:1 6:1 9:1

Jer 1:1 2:23 4:1 5:15 7:1 8:8 10:1 11:18 13:20 15:15 17:11 19:1 21:3 23:1 24:1 25:32 27:9 29:10 30:23 32:1 32:42 34:8 36:1 37:3 38:20 40:11 42:15 44:15 46:13 48:25 49:23 50:25 51:25 52:6

Obad

Jonah 1:1 4:9

   

                            

Lam 1:15 3:25

 

Ezek 1:1 3:16 6:1 8:7 11:1 13:1 14:21 16:40 17:22 20:1 21:1 22:17 23:36 25:9 27:16 29:1 31:1 32:26 34:1 36:1 37:1 38:17 40:5 41:1 43:1 44:15 46:1 47:13

Mic 3:9 6:6



           

Dan 1:1 2:24 3:7 3:46 4:16 5:13 6:15 7:19 9:1 10:4 11:18 14:1

           

  

XXVII

 

         

Nah 2:1

Matt 1:1 2:19 5:1 6:1 7:13 8:33 10:4 11:10 12:31 13:24 14:13 15:29 17:6 18:23 20:8 21:23 22:23 23:34 24:45 26:6 26:59 27:35



                    

Hab 1:11

Mark 1:1 2:13 4:1 5:14 6:21 7:17 8:34 9:47 10:47 12:13 13:14 14:27 15:11



           

Zeph 1:1 3:8

Luke 1:1 1:57 2:36 4:1 5:6 6:12 7:8 8:4 8:49 9:33 10:17 11:23 12:16 13:10 14:20 16:1 17:20 18:35 20:1 21:5 22:24 23:6 24:1

Hag 2:15



John 1:1 2:1 3:22 4:31 5:19 6:61 7:37 8:39 9:24 10:32 11:39 12:23 13:16 14:21 16:4 17:12 18:24 19:23 20:19

                 



                     

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ Acts 1:1 2:14 3:11 4:24 5:29 7:11 7:54 8:35 9:32 10:30 11:22 13:4 13:44 15:4 16:10 17:10 18:12 19:23 20:22 21:27 22:30 24:1 25:13 26:24 27:33

                       

Phil 2:1 3:13

 

Jas 1:1 2:20 5:7

Col 1:9 3:1

 

 

1 Pet 2:6 4:1

 

1 Thess 1:1  3:6 

1 John 2:7 3:21

 

2 Thess 1:1 

Rom 1:1 2:7 3:27 5:12 7:7 8:22 9:30 11:25 13:8 15:14

1 Cor 1:1 2:13 4:17 7:1 8:1 10:1 11:17 12:28 14:26 15:34

         

1 Tim 1:1 3:11 5:22

 

XXVIII

2 Cor 1:1 2:12 4:16 7:1 9:1 11:1 12:1

         

2 Tim 1:14 4:1

 

Gal 1:1 2:14 3:23 5:2

      

Titus 2:9

   

Phlm 

Eph 1:1 3:1 4:29 6:10

Heb 1:1 3:14 6:9 8:1 9:24 11:3 12:3

   

      

4. READING MARKS IN ADD. MS 12138 Add. MS 12138 contains an extensive array of marks placed on words within the biblical text. Most of these marks were incorporated into the text in order to help the reader pronounce words fluidly and clearly. Certain marks, for example, remind the reader that there should be shorter pauses between some words than others, while other marks identify the presence or absence of a schwa between consonants. A variety of correction marks are also used to indicate mistakes or later revisions. Moreover, the reader should keep in mind that not all marks in Add. MS 12138 are original; there is evidence of erasures, additions, and retouching of marks in the text.

4.1. DIACRITICAL MARKS

A number of smaller points have been included in Add. MS 12138 to help the reader disambiguate words. 116 These marks include syāmē as well as a number of other points to help the reader identify verb forms or homographs. Unlike many non‘masoretic’ manuscripts where diacritics can be omitted when vowels are added to the word, both diacritical marks and vowels are often retained in Add. MS 12138. The consequence of this mixture of diacritical and vowel marks is a sometimes ambiguous system of points which Diettrich has aptly named a “double vocalization system.” 117 In addition to single diacritical points, Add. MS 12138 also includes an inventory of three types of double points, similar to those outlined much later by Bar Malkon (twelfth/thirteenth c.) in his grammar The Net of Points. 118 Non-enclitic forms of ‫ܗܘܐ‬, for example, often take double points below the verb. John 1:3 (fol. 257r, 32) Similarly, third person feminine forms often take double points below the penultimate letter of the word, as do certain construct forms (ex., ‫ ܐܫܬܚ ܸܪܬ ܒ ܸܪܬ ܨܗܝܘܢ‬in Isaiah 1:8). 119 Add. MS 12138 also includes several combinations of points, which appear with some frequency in this manuscript. So, for example, the verb form ‫ ܗܘܬ‬will often take three points (two below and one above) in order to help the reader disambiguate this form. 18F

For more on the earlier system of Syriac pointing see the study of F.S. Jones, “Early Syriac Pointing in and behind British Museum Additional Manuscript 12,150,” Symposium Syriacum VII (ed. René Lavenant; Orientalia Christiana Analecta 256; Rome: Pontificio Istituto Orientale, 1998), 429–444. Considerable debate still exists about the possible influence of these Syriac marks on Hebrew scribes. For example, an article in Brill’s New Pauly states, “Jewish scholars called Masoretes used diacritical signs modeled on the older Syrian vocalization to designate the vowels and the quality of individual consonants.” “Masora,” Brill’s New Pauly. Encyclopaedia of the Ancient World (ed. Hubert Cancik and Helmuth Schneider; Leiden: E.J. Brill, 2006), 8:440. 117 He calls it a “doppelten Vocalisationssysteme.” Diettrich, Massorah, xiv. 118 In Camb. Add. MS 2013, fol. 189 ff. 119 Add. MS 12138, fol. 172r, 30. 116

XXIX

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ John 1:3 (fol. 257v, 1) 120 Likewise, the preposition ‫ ܥܠ‬and the conjunction �‫ ܐ‬often take a single point below, as do several other short words. John 3:23 (fol. 258v, 1) Gen 17:5 (fol. 8r, 4)

4.2. nā ḡū ḏā (‫ )ܢܓܘܕܐ‬121

The nāḡūḏā is a diagonal line mainly used as a conjunctive to connect the last syllable of one word to the first syllable of the next. 122 This mark often occurs on groups of three consonants located across two words. The term ‘nāḡūḏā’ appears only twice in the marginal notes in this manuscript and in these locations it is used to clarify indistinct marks. 123 How exactly text with the nāḡūḏā would have been pronounced in Add. MS 12138 is uncertain, for nowhere does the compiler explain its use. For later Syriac writers, the nāḡūḏā indicated that the reader would have pronounced a schwa between the first and second words. 124 Although the nāḡūḏā occurs in a wide variety of contexts in Add. MS 12138, it is often used to connect the last syllable of one word to the following preposition or relative pronoun (‫ )ܕ‬of the second word. ܿ Eccl 2:4 (fol. 160v, 32)

݇ ݇ ݁ ̈ ݁ ‫ܠܝ‬ - ‫ܠܝ‬ ‫ܼܐ‬ ܼ ‫ܝܬ‬ ݂ ‫ ܒ ܹܢ‬.‫ܥܒ ݂ܕܐ‬ ܼ ‫ܣܓܝ ݂ܬ‬ ݇ܵ ܿ ݁ John 11:4 (fol. 261v, 29) - ‫ܹܬܫܒܘܚܬܐ ܕܐܠܗܐ‬ This mark is also often placed on the verb ‫ ܐܡܪ‬or its enclitic pronoun in order to ensure the reader connects this verb with the following preposition ‫ ܠ‬or proper name. ݇ ̇ ܿ John 1:46 (fol. 257v, 27) - ‫ܐܡܪ ܠܗ ܦ ܼܝܠ ܼܝܦܘܣ‬ ܵ ܵ ݇ John 1:51 (fol. 257v, 30–31) - ‫ܐܡܝܢ ܐܡܝܢ ܐ ̇ܡܪ ܐܢܐ ܠܟܘܢ‬

This mark does not always have to be directly over the second consonant in the cluster. For example, sometimes the nāḡūḏā is placed directly over the mīm in ‫ ܿ ܐܡܪ‬instead of the rīš. Exod 32:21 (fol. 36v, 2) -

‫ܡܘܫܐ ܼ�ܗܪܘܢ‬ ܼ ‫ܘ ܹܐ ̣ ݇ܡܪ‬

The nāḡūḏā occurs in many other contexts in Add. MS 12138, though usually as a conjunctive.

This supralineal point can also be found, for example, in the eighth-century BL Add. MS 7157, fol. 77, 11b. See Merx, Historia artis grammaticae, Appendix II; Kiraz, Tūrrāṣ Mamllā, 99–100. 122 See especially Diettrich, Massorah, xxii; Schmitt, Ostsyrische, 10–13; Martin, “Syriens orientaux,” 400. 123 Num 4:10 (fol. 49r, 5) and 2 Cor 11:11 (fol. 290r, 22). In the 2 Corinthians example, the points of the mšālānā accent have been placed over the word ‫ܠܡܢܐ‬, perhaps making the nāḡūdā difficult to discern without a helpful marginal note. 124 Kiraz, Tūrrāṣ Mamllā, 99. 120 121

XXX

INTRODUCTION 4.3. mhaggyānā (‫ )ܡܗܓܝܢܐ‬125

The mhaggyānā is a horizontal line placed under a group of three consonants marking the presence of a schwa or occasionally a rḇāṣā vowel. Next to the nāḡūḏā, this is one of the most common reading marks in Add. MS 12138. Luke 16:1 (fol. 254r, 2) ‫ܐܟܠ‬ ܹ ݂ ‫( ܘ ܹܐ ̱݂ܬ‬wʾēṯeʾḵēl) The line is often placed directly under the first consonant or between the first and second consonants. Unlike the nāḡūḏā, which is rarely included in marginal notes, the presence of a mhaggyānā is often indicated in the margins of Add. MS 12138 by the phonological abbreviation ‫ §( ܗܓܝ‬6.8).

4.4. marh ṭānā (‫ )ܡܪܗܛܢܐ‬126

A horizontal line is often placed above the second letter in a group of three consonants in order to indicate the absence of a schwa. 1 Kgs 3:8 (fol. 110r, 6) ‫( ܹܡ ݂ܬܚ̄ ܸܫ ݂ܒ‬mēṯḥšeḇ) 125F

This is the opposite function of the mhaggyānā, and it appears to have been originally marked in Add. MS 12138 by the marginal abbreviation [‫ §( � ܬܗ]ܓܐ‬6.8). The term ‘marhṭānā,’ used by later Syriac writers, does not appear in Add. MS 12138, although this line appears frequently in the text. Later marginal notes in this manuscript identify this supralineal line by the abbreviation ‫ ܐܪܗܛ‬in the margins of the manuscript (§ 6.6). This should not be confused with the marginal abbreviation ‫ܪܗܛ‬, denoting the accent rāhṭā (§ 8.4.17).

4.5. SPACING MARKS

Raised points are generally used in Add. MS 12138 to indicate where a portion of the biblical text has been intentionally omitted between selections. Based on later East-Syrian practice, we can assume that these marks would have indicated where the reader would have been expected to continue the remainder of the verse’s recitation without a prompt. 127 This mark consists of either one or two points placed after the final word in the selection. By paying attention to these marks, the reader would have been able to distinguish the end of one sample text and the beginning of the next. The subsequent selection could occur in the same sentence, or even several verses or a chapter later. 1 Kgs 11:1 (fol. 113r, 17)

̈ ̈ ‫ܘܐܕܘܡܝܬܐ܁ ܘܨܝ ̈ܕܢܝܬܐ܂‬ ‫ܘܚܬܝܬܐ‬ ‫ܘܡܠܟܐ܁ ܫ̇ ܠܝܡܘܢ܆ ܁‬

In the above example, one raised point has been placed between separating two readings within the same verse. 1 Kgs 11:18, 20 (fol. 113r, 32)

̈ ‫ ܘܐ‬to indicate an omission, thereby ‫ ܫܠܝܡܘܢ‬and ‫ܕܘܡܝܬܐ‬

‫ ܁܁ ܘܝܠܕܬ ܠܗ ܚܬܗ ܕܬܚܦܝܣ ܠܓܒܘܬ ܒܪܗ‬.‫ܘܩܡܘ ܡܢ ܡܕܝܢ ܘܥܠܘ ܠܦܪܢ‬

In this second example, a break of two raised points separates two readings present in two different verses.

Kiraz, Tūrrāṣ Mamllā, 96–98. Kiraz, Tūrrāṣ Mamllā, 98–99. 127 For this insight, I am grateful to His Grace Mar Awa Royel, the Assyrian Church of the East Bishop of California. 125 126

XXXI

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’ These breaks are represented in the List of Sample Texts by a dash (–) in order to make the break more evident and to clarify where the sample text appears in modern chapter and verse numeration. So, the above example from 1 Kgs 11, verses 18 and 20 appears in the List as follows: 11:18 11:20

- ‫ܘܩܡܘ ܡܢ ܡܕܝܢ ܘܥܠܘ ܠܦܪܢ‬ - ‫ܘܝܠܕܬ ܠܗ ܚܬܗ ܕܬܚܦܝܣ ܠܓܒܘܬ ܒܪܗ‬

At times, however, these marks are placed between two consecutive words where there is no omission and the compiler has not skipped over biblical texts. If not simply mistakes, it is possible that these points may have indicated the presence of a sharp break in the pronunciation of the verse. Luke 15:18 (fol. 253v, 28) ‫ ܁ ܐܒܝ܄‬.‫‘( ܘܐܡܪ ܠܗ‬And I will say to him … “My Father.”’)

When, as in the example above, no text is omitted, a dash (–) has not been included in the List of Sample Texts.

4.6. CORRECTION MARKS

Although he seems to have been a fairly careful scribe, Deacon Bābai’s work is not free from error. In consequence, several different marks, in either red or black ink, have been used to indicate corrections in this manuscript. 4.6.1 Incorrect Letters, Words, or Clauses

As has been previously noted (§ 2.3), the abbreviated material in ‘masoretic’ manuscripts appears to have increased the tendency for some texts to have been placed in the wrong location. As we have seen, the compiler may have simply included a wrong word. Or, the compiler may have accidentally included additional material beyond what he meant to include in a specific selection. When such additional clauses or words are noticed, a circle of small red dots is often placed around the mistaken word or phrase to help draw attention to the error (as in § 2.3 and § 2.4). At other times, a line has simply been drawn through the mistake. In Exod 25:38–39 (fol. 33v, 10), for example, Bābai appears to have mistakenly included in the manuscript the word ‫ ܬܥܒܕܝܗ‬from verse 39. This seems to have been an instance of homoeoteleuton; that is, Bābai must have written down the phrase ‫ ܕܕܗܒܐ ܕܟܝܐ‬in verse 38, but then he skipped over the repetition of this identical phrase in verse 39 and inadvertently included the following word ‫ܬܥܒܕܝܗ‬.

Exod 25:38 ‫ܕܟܝܐ‬

̈ ̈ ‫ܘܡܙܡܟܝܗ ܕܕܗܒܐ‬ ‫ܡ�ܩܛܝܗ‬ ‫ܘܥܒܕ‬ Exod 25:39 ‫ܡܢ ܟܟܪܐ ܕܕܗܒܐ ܕܟܝܐ ܬܥܒܕܝܗ‬ The additional word, ‫ܬܥܒܕܝܗ‬, was therefore corrected. 4.6.2 Incorrect Points or Alternative Readings

Given the inclusion of hundreds of thousands of points, these Syriac ‘masoretic’ manuscripts are also very susceptible to pointing errors. In Add. MS 12138, when a point needs to be corrected, it is common for a line to be inscribed from out of the right side of the mark.

XXXII

INTRODUCTION So, for example, in Deut 32:41 (fol. 73r, 32) three points have been corrected around the word ܿ ̇ expected punctuation (‫ܫܠܡ܂‬ ܸ ‫) ܼܐ‬.

‫ܐܫܠܡ‬, leaving the

Interestingly, we have an illustration and description of the correction of a point in one of the marginal notes of the manuscript. This marginal note for Luke 7:44 (fol. 250r, 29) states that the School of Beṯ Īṯīlāhā reads the šīn in ‫ܫܘܝܬ‬ without a pṯāḥā. This description is then illustrated by a zqāṕā inserted above the šīn and a line drawn through the lower ܵ for a reading in the text that might be construed otherwise as ‫ ܼܿܫܘܝܬ‬. The note and point of the pṯāḥā: so, ‫ܫܘܝܬ‬ accompanying illustration are helpful because we often lack descriptions in this manuscript of how these marks were used. (fol. 250r, margin)

(fol. 250r, 29)

Lines through accents, however, do not necessarily indicate that the mark was added by mistake. Such lines appear to have been included in order to indicate the presence of either an alternate tradition of accent placement or an accent that was not necessarily endorsed by the scribe (see § 4.7).

(fol. 74v, 9) Notations such as these on accents also appear in other non-‘masoretic’ biblical manuscripts and are not specific to Add. MS 12138. 128 4.6.3 Incorrect Order

Marks consisting of three points, often in red (but not always), have been used to illustrate a necessary correction where Bābai has confused the order of letters, words, or even entire clauses. The reader would then understand that the characters or words under these marks should be reversed. 129 4.6.3.1 Incorrect Letter Order

Most often, these three-point correction marks occur when two letters have been switched in a single word. Acts 13:41 (fol. 270v, 4) ‫‘( ܡܣܒ�ܢܐ‬messengers’) changed to

‫‘( ܡܒܣ�ܢܐ‬scoffers’).

4.6.3.2 Incorrect Word Order

These marks are also often used to distinguish two words which a scribe felt were in the incorrect sequence.

128 See, for example, the use of this mark in Acts 18:6 in BL Add. MS 7157 (fol. 118r, 14a), which is identical to the mark on the same passage in Add. MS 12138 (fol. 272r, 14). 129 See similar explanation in Kiraz, Tūrrāṣ Mamllā, 117.

XXXIII

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’

Prov 1:21 (fol. 143v, 23) ‫ܕܬ�ܥܐ‬

‫ܕܟ�ܫܐ‬

changed to

Other scribes sometimes incorporate ‫ ܐ‬and 4:7).

‫ܕܬ�ܥܐ ܕܟ�ܫܐ‬.

‫ ܒ‬to correct the word order instead of three-point marks (ex., Mic 5:14; Col

4.6.3.3 Incorrect Verse Order

Rarely, these correction marks are also used to indicate that entire clauses or sentences need to be re-ordered. In the following example, the passage in Sir 4:30 was placed by Bābai after Sir 5:1. Three points in red have been placed above the first word of each passage (�) in order to draw the reader’s attention to this error. Sir 4:30 and 5:1 (fol. 151r, 11–12)

̈ ‫( � ܬܗܘܐ ܟܠܒ ܒܒܝܬܟ ܘܙܥܝܦ ܘܕܚܝܠ‬5:1) ‫ܒܥܒܝܕܬܟ‬ ̈ ‫( � ܬܬܟܠ ܥܠ‬4:30) ‫ܢܟܣܝܟ ܘܬܐܡܪ ܕܣܓܝ ܐܝܬ ܠܝ‬

changed to

̈ ‫( � ܬܬܟܠ ܥܠ‬4:30) ‫ܢܟܣܝܟ ܘܬܐܡܪ ܕܣܓܝ ܐܝܬ ܠܝ‬ ‫( � ܬܗܘܐ ܟܠܒ ܒܒܝܬܟ ܘܙܥܝܦ ܘܕܚܝܠ ܒܥ ̈ܒܝܕܬܟ‬5:1)

4.7. RĀMĪŠOʿ’S MARKS

In folios 309v–310r, Bābai helpfully summarizes the system he has used to indicate whether Rabban Rāmīšoʿ approved or disapproved of certain readings in ‘books of the maqryānē.’ We can consequentially piece together a portion of his system. 130 Based on this description, it appears that rubricated marks (whether lines, points, or characters) in the text indicate the preferred reading of the punctuator Rāmīšoʿ, while the marks of the maqryānē are in black ink. Although portions of his system are still ambiguous, it might be summarized as follows: • • • • • •

A black line over a black accent: correct, but its reading is optional. (ex., Luke 20:16, fol. 255r, 23) A red line over a red accent: not in the books of maqryānē, but its reading is correct. (ex., Exod 4:1, fol. 25v, 11) A red line over a black accent: in the books of maqryānē, but it is not correct. (ex., Exod 1:12, fol. 24v, 7) Šmāhe with black character: in the books of maqryānē. Šmāhe with red character: in the books of Rabban Rāmīšoʿ. Red points or characters: not in the books of maqryānē, but they belong to Rabban Rāmīšoʿ and are correct. (The in the following example indicates a rubricated letter.) (ex., Deut 10:20, fol. 65r, 8 ‫)>ܐܐܐܬ‬

‫ܐ ܕܒ‬

‫‪ ‬‬

‫̈ ܒܐ ‪-‬‬ ‫ܐ‬ ‫ܗܪ ܘ‬ ‫ܓ ̈ ܐ ܗ ܘ ܘܩ ‪-‬‬ ‫ـ ̈ܐ ܕ ܢ ̈ ܘ ܓ ܬ ܢ‬ ‫ܐ ـ̈‬ ‫ܐ‬ ‫̈ ܐ̈ ܐ ܕ‬ ‫̈‬ ‫ܪܘܢ ܘ ܒ ܘܢ ܓ ܐܐ ‪-‬‬ ‫ܒ ܪܒ ܐ ‪-‬‬ ‫ܦ‬ ‫ܐ ܚ ܘܬ ܡ ܒ‬ ‫ܙܠ‬

‫ܗܒ ܐ‬

‫ܐ‬

‫ܘܬܒ ܗ ܕ ܐ‬

‫ܘ‬

‫ܗ‬

‫‪The Dragon‬‬

‫‪14:23‬‬ ‫‪14:24‬‬ ‫‪14:26‬‬ ‫‪14:27‬‬

‫‪14:28‬‬

‫ܐܬ ܐ‬ ‫ܘ ܘܕܐܒ ܐ ܕܒ ܐܙܘܗܪܐ ܘ ܒܒܐ ܕܘܡܕܨ ܬܗ ܕܐܪ ܐܒܓ‬ ‫‬‫‪-‬‬

‫ܐ ܪ ܐ ܓ ̈ ܗܝ ܕܐܪ ܐ ܕܘܡ‬ ‫ ܘܓ‬‫‬‫ܕ̈ ܕ ܐ‬

‫ܝܙܘܗܪܐ ܘ ̈ ̈ܒܒܐ ܒ ܕ ܐܐܬܪܐ ܕܕ ܐ‬ ‫‪-‬‬

‫‪30:8‬‬

‫ܕ‬ ‫‪30:11‬‬ ‫‪30:12‬‬ ‫‪30:14‬‬

‫‪30:15‬‬ ‫‪30:16‬‬ ‫‪30:17‬‬

‫‪Isaiah Chapter 29‬‬

‫ܐ ܕ ܐ ܕܘ ‪-‬‬ ‫ܘܝ ܐܪ ܐܪ‬ ‫ ܘܬܗܘܐ ܗ ܐ ܘܐܘ ܐ ‪-‬‬‫ܒ ܒ ܐ‪-‬‬ ‫ܘ‬‫̈‬ ‫ܐ ̈ܪܢ‬ ‫ܘ‬‫‬‫̈‬ ‫ܒ ܘ ܐ ܘܒ ܐ ܘܒ ܪܒܐ ‪-‬‬ ‫ ܬܬ‬‫ܘܬܘܪܘ ܕܪܘ‬ ‫ܬ ܘ ܘܐܬܕ ܘ ܘܐܬ‬ ‫ܐ‬ ‫ܘܕ‬

‫ܘ‬

‫ܒܐ‬

‫ܥ‬

‫ܐ ‪ -‬ܘܐ‬

‫‪30:18‬‬ ‫‪30:19‬‬ ‫‪30:21‬‬ ‫‪30:22‬‬

‫ܐ‬

‫ܕ ܒ ̈ ܘ ܬܪ ܐ ܘ‬ ‫ܗܝ ̈ ܐ ܘܢ‬ ‫ܘ‬ ‫ܬܐ ܘ‬ ‫ܕܒ ܐ ܕܬ ܐ ܒܐܪ ܐ‬ ‫ܘ ܐܕ ܚ‪ -‬ܬ‬ ‫ܘ ܘܢ ܐ‬ ‫ܘܢ‬ ‫̈‬ ‫ܐܗ ܘ‬ ‫ܬܐ ܘܒ‬ ‫ܕܘܬܐ‬ ‫ܐܐ ܐ‬ ‫ܘܢ ܕ ܘܐ‬ ‫‪-‬‬

‫ܐ‬ ‫ܐ‬‫‬‫ܘ‬ ‫ܒ‬

‫ܕ ܒ ܐ ܕ ܐܕܕܘ ܐܕ‬ ‫‪-‬‬

‫̈‬

‫ܕ‬

‫ܢܕ ܪ ‬

‫ܒ‬ ‫ܐ‬ ‫‬‫ܘ‬ ‫‪-‬‬

‫ܕܒܒ -‬ܕ‬

‫ܐ< ‪-‬‬ ‫ܕ ̈ܒ ̈ܪ‬

‫‪‬‬

‫‪4:1‬‬ ‫‪4:2‬‬ ‫‪4:3‬‬ ‫‪4:4‬‬ ‫‪4:5‬‬ ‫‪4:8‬‬ ‫‪4:9‬‬ ‫‪4:12‬‬ ‫‪4:13‬‬ ‫‪4:14‬‬ ‫‪4:15‬‬

‫‪Song Chapter 2‬‬

‫‪2:5‬‬ ‫‪2:8‬‬ ‫‪2:9‬‬ ‫‪2:10‬‬ ‫‪2:13‬‬ ‫‪2:14‬‬

‫‬‫‬‫ܘܐ‬ ‫‬‫‬‫–‬

‫‪3:2‬‬ ‫‪3:3‬‬

‫ܐ ܬ ̈ܒ‬ ‫̈ ܐܕ‬

‫ܐ‬ ‫‬‫ܐ ܕ ܪܐ‬ ‫‬‫ܒ ܪܟ ܗܛ ‪-‬‬ ‫ܓ‬ ‫̈‬ ‫̈‬ ‫ܪ‬ ‫ܐ‬ ‫ܐܘ ܐ ܐ ܘ ܐ ܐ ܐ ܒ ܐܘܪ‬ ‫ܢ‬ ‫ܘܐ‬ ‫ܐ‪-‬‬ ‫ܬ ܘ ܕܐܘ ܐ ܐ ܕܐܘ‬ ‫ܘܐ ܐ ܪܒ ܒ ܪܐ ܕ ܐ ܐܗܘܐ ܐ‬ ‫ܐ ܐܪ‬‫ܐ ܒܓ ܪܐ ܕ ܒ‬ ‫ܬ ܒ ̈ ܐ ‪ -‬ܘܪ ܓ ̈‬ ‫ܐ ܬܕ‬ ‫ܐ ܕ̈ܪ ܬܐ‬ ‫ܒ‬ ‫ܒ ܝ‬ ‫ܝܒ ܒ ܗܕ ܢܕ‬ ‫̈‬ ‫ܙ ܐܕ ܐ ܐ‬ ‫ܓ ̈ܘ ܕܕܗܒܐ ܒ‬ ‫ ܕ‬‫ܒܪ ̈‬ ‫ܒ ܬܕܝ ܒ ܬ‬ ‫ ܕܪ‬‫ܓ ܕ ܐ ܕܕܝ ܒ ܐ ܕ ܓ‬ ‫ܪܨܦ‬ ‫ ܐܦ‬‫ܐ‬ ‫ܒ ܢ ܐ̈ܪܙܐ ܐ ܕ‬ ‫‬‫‬‫‪-‬‬

‫‪2:15‬‬ ‫‪2:16‬‬ ‫‪2:17‬‬

‫ܬ ̈ܒ‬

‫‪3:6‬‬ ‫‪3:11‬‬

‫ܒ ܘ̈ܪܐ ‪-‬‬ ‫ܐ‬ ‫̈ܪܐ‬ ‫ܪ‬ ‫ܗܐ ܗܘ ܐܡ ܒ ܪ ܐ‬ ‫ܨ ܬܐ‬ ‫ܬܝ̈‬ ‫ܓ ̈ ܐ ܘ ̈ܪܐ ܒ‬ ‫̈ ܒ ܒܐ ܕ ܐ ܒ‬ ‫‬‫ܕ ̈ܪ‬ ‫ܘ‬ ‫̈‬ ‫ܕܪ ܐ ܒ ܐ‬ ‫ܓ ܐܘ ܢ‬ ‫̈ܪܝ ܒ ̈ ܐ‬

‫‪Song Chapter 3‬‬

‫ܐ ܡ ܐܬ ܟ ܒ‬ ‫‪ -‬ܐ ܪ‬

‫‪‬ܒ‪‬‬

‫ܢ‬

‫̈ܪ‬

‫‪4:16‬‬

‫ܐ‬

‫̈ܐ‬

‫ܒ ̈ܝ ܘܙܠ‬ ‫ܪ ܐ ‪ -‬ܘܬܝ‬ ‫ܪܐ ܕ ܓܐ ܐ‬

‫̈‬

‫‪5:2‬‬ ‫‪5:4‬‬ ‫‪5:5‬‬ ‫‪5:7‬‬

‫‬‫ܘ‬

‫‪5:8‬‬ ‫‪5:9‬‬

‫ܐܒ̈ ܐ ̈‬ ‫ܘܒ‬ ‫ܘܢ‬

‫‪Song Chapter 4‬‬

‫̈‬

‫ܒ‬ ‫ܐ ܕ‬ ‫‬‫̈‬ ‫̈‬ ‫ܬܐ‬ ‫ܐ ̈ܓ ܪܐ ܕܓ ܬܐ ܕ‬ ‫ܒ‬ ‫ܐ ܘܕ ܓ ܐ‬ ‫ܕ‬ ‫ܘ‬‫ܐܐ ̈ ܐ ܨ ܐ ܕܪܘ ܐ ‪-‬‬ ‫̈‬ ‫ܐ ܕܓ ܒ ܐ‬ ‫ ܨܘܪ ̈ ܒ ܐ ܒ ܐ ‪̈ ̈ -‬‬‫̈‬ ‫ܙ ܬܐ ܐ ܕ ܒ ܐ ܕܪ‬ ‫ܬ̈ܪ ܬܕ ܐ ܬ̈ܪ‬ ‫ܒ̈ ܐ‬ ‫̈‬ ‫ܪ ܐ ܐܘ ܪ‬ ‫ ܬܐܬ ܘܬ ܒ‬‫̈ܪܝ ܐ‬ ‫ܐ ܕܐ̈ܪ ܬܐ ܘ‬ ‫ܒ‬ ‫ܢܘ‬ ‫ܘ‬ ‫̈‬ ‫ܒ ܐ‬ ‫ܐ ܒܒ‬ ‫ܝ‬ ‫ܒܒ‬ ‫ܐ ܨܘܪ‬ ‫ܒ‬ ‫ܐ ܓ ܐ ܕܐ ܐ ‪-‬‬ ‫ܓ ܐ ܕܐ ܐ ̈ ܝ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐ̈ܪܐ ܕܐܒ ܐ‬ ‫‬‫ܐܕ ܒ ܐ‬ ‫ܢ‬ ‫ܘ ܪ ܐ ܐܘ‬‫̈‬ ‫ܪ ܒ ܐ‬ ‫ܪܐ ܘ ܝ‬ ‫̈‬ ‫̈‬ ‫ܒ‬ ‫ܐ ܕܓ ̈ ܐ ܒ ܐ ܕ ܐ ܐ ܕ̈ܪܕ‬ ‫‪-‬‬

‫ܐܬ ܝ ܓ ܒ ܐ ܘܬܝ ܬ ܐ ܒ ̈ ܒܓ ܝ ܕܘܢ‬ ‫ܒ ̈‬ ‫ܐ̈ܪܐ ܕܐܒܒ ܗܝ‬ ‫ ܘܐ ܠ‬‫‪Song Chapter 5‬‬

‫‪‬‬

‫ـ ܐܬܗ‬

‫ܘܢ ‪ -‬ܐ ܬܗ ܘ ܐܪ ܗ‬ ‫ܒܬ‬ ‫ܕ ܬܝ‬ ‫ܐ ܕܐ ܗ ܒ ܐ ܘ‬ ‫̈‬ ‫ܕܒ ܐ‬ ‫}‪{164v‬‬ ‫‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܢܒ‬ ‫ܒ ܨܗ ܢ ܒ ܐ‬ ‫ܘ‬ ‫ܬܗ ܒ ܐ ܕ ܘܬ ܒ‬ ‫ܗܐ ܒ ܐܕ‬ ‫ܕ‬

‫ܕܕܝ‬

‫ܕ‬

‫‪5:11‬‬ ‫‪5:12‬‬

‫ܬܐ ‪-‬‬

‫‪5:13‬‬ ‫‪5:14‬‬

‫ܘ ܒ‬ ‫ܐ ܗ‬ ‫ܝ ܪܐ‬ ‫ܐܪܕ ܝ‬

‫ ܘ ̈ ܨܬܝ‬‫ܒܐ ‪-‬‬

‫̈ܪ‬

‫ܐ‬

‫ܐ ܕ ܐ‬ ‫ܕܕܝ ܐܘ‬ ‫ ̈‬‫ܐ‬ ‫ܘܨܒ‬ ‫ܝ ܪܐ‬ ‫̈ܒ‬ ‫‬‫ܐܐ‬ ‫ܕ ܬܪ‬ ‫ܐ‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܕܐ ܕܗ ܐ‬ ‫ܕܕ‬ ‫ܬ ܐ‬ ‫ܕܕܐ‬ ‫ܕܕ‬ ‫ܐܘ‬ ‫̈‬ ‫̈‬ ‫‬‫ ܨܬܗ‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܒ ܒܐ‬ ‫ܒ ܐܕ ܐܕ‬ ‫̈ ̈ ܗܝ ܐ ܕ‬ ‫ܬܐ‬ ‫ܘ ܒ‬ ‫̈‬ ‫̈‬ ‫ܒ ܐ ܕܒ ܐ ̈‪-‬‬ ‫̈ ̈ ܗܝ ܐ‬ ‫ܐ ܕܗܒܐ‬ ‫ܐ ܕܕܗܒܐ ܕ‬ ‫ܐ ܘܗܝ ܐ‬

‫‪192 ‬‬ ‫‪ ‬‬

‫‪RUTH‬‬ ‫‪ ‬‬ ‫‪ ‬‬

‫‪Ruth Chapter 4‬‬ ‫‪4:1‬‬ ‫‪4:4‬‬ ‫‪4:5‬‬ ‫‪4:6‬‬ ‫‪4:7‬‬ ‫‪4:8‬‬ ‫‪4:11‬‬ ‫‪4:13‬‬ ‫‪4:14‬‬ ‫‪4:15‬‬ ‫‪4:16‬‬ ‫‪4:17‬‬ ‫‪4:20‬‬ ‫‪4:22‬‬

‫ܬܐ ܒ ‪-‬‬ ‫ ܘܗܐ ܬܒ‬‫ ܘܐܕܥ ܕ ܗܘ ܬܒ ܐ ܘܐ ܐܬܒ ‪-‬‬‫ܘ ܐܪ ܬ‬ ‫ ܒ ܐ ܕܙܒ ܐ‬‫‬‫ܐܒ ܐ ܐ ܬܗ ܕܗܘ ܕ‬ ‫ܐ‬ ‫ܘܬ ܗ ܬܝ ܕ ܕ‬ ‫‬‫ܕܐܬܒ‬ ‫̈‬ ‫‬‫ܘܗܕܐ ܬܒ ܐ ܗܐ ܕ ܒ‬ ‫‬‫‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܒ‬ ‫ܒ ܒ ܐ‬ ‫ ܗ ܕܗ ܬ̈ܪܬ‬‫ܒ‬ ‫̈ ܒܐ ܬܐ ܘ ܝ‬ ‫ܘ ܬܒܐ‬ ‫ܐ ܘܒ‬ ‫ܘ ܒ‬‫‬‫ܘܐ ܢ ̈ ܐ‬ ‫ܬܗ ܗܝ ܕ ܐܒ‬ ‫ܕܐ ܒ‬ ‫ܕ‬ ‫‬‫ܒ ܐ ܒ̈‬ ‫}‪ {164r‬ܒ ̈‬ ‫ܗܒ ‪-‬‬ ‫ܐܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܒ ‪-‬‬ ‫ܘ ܝ‬‫ܢ ܐܘ‬ ‫‬‫ܐ‬ ‫ܘ‬ ‫ܘܐ ܐܘ‬ ‫ܘ ܒ ܐܘ‬

‫‪                                                            ‬‬ ‫‪‬‬

‫‪ Variants from the LP have not been listed in the endnotes as Ruth‬‬ ‫‪has not yet been published in the LP series.  ‬‬

‫‪191 ‬‬ ‫‪ ‬‬

‫‪Ruth‬‬

‫‪2:12‬‬ ‫‪2:13‬‬

‫‪Ruth Chapter 1‬‬

‫‪‬ܐ‪‬‬ ‫‪1:1‬‬ ‫‪1:2‬‬

‫‪1:4‬‬ ‫‪1:7‬‬ ‫‪1:8‬‬ ‫‪1:9‬‬ ‫‪1:11‬‬ ‫‪1:13‬‬ ‫‪1:14‬‬ ‫‪1:15‬‬ ‫‪1:16‬‬ ‫‪1:17‬‬ ‫‪1:20‬‬ ‫‪1:21‬‬

‫ܐ ܒܐܪ ܐ ‪-‬‬ ‫ܕ‬ ‫ܘܗܘܐ ܒ ̈ ܕ ̈ܐ‬ ‫ܕܐ ܬܗ‬ ‫ܘ‬ ‫ܓܒ ܐ‬ ‫ܘ‬ ‫̈‬ ‫̈‬ ‫ܘ‬ ‫ܢ ܘ ܢ ܐ ܬܐ‬ ‫ܐ ܕܒ ܗܝ }‪{163r‬‬ ‫ܕ ܘܕܐ ‪-‬‬ ‫ܒ‬ ‫̈‬ ‫ܕ ܐ ܐܘ‬ ‫ܘܢ ܐ ܐܒ ܐ‬ ‫ܘ ܒ‬ ‫ܕܐ ܬܐ ܪ ܬ ‪-‬‬ ‫̈‬ ‫ܗ‬ ‫ܗ ܗܝ ܘܬ̈ܪܬ‬ ‫ܐܪ ܐ ܕ‬ ‫ܘ‬ ‫‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܐ‬‫ܬܪ ܘ ܒ ܐ‬ ‫ܙ‬ ‫ܗ‬‫̈‬ ‫ܘ ܬ̈ܪ ܘܢ ܒ ܕ ̈ ܘ‬ ‫ܕܒܬ‬ ‫ܐ ‪-‬‬ ‫ܐ‪-‬ܘ‬ ‫ܐ‬ ‫ܘ‬ ‫̈‬ ‫ܕܕ ܐ ܬܘܒ ܘܘܢ‬ ‫ ܐ ܐܙ ܐ‬‫ܘܢ‬ ‫ܒ ̈ܐ ܘܐܬ‬ ‫ܘܐ ܓܒ ܐ ܒ ̈ ܝ‬ ‫ ܘܬܬ ܢ ܕ‬‫‬‫ܐ‬ ‫ܘ‬ ‫ܕ ܬ‬ ‫ܘ‬‫ܗ‬ ‫ܗ‪-‬ܪ ܬܕ‬ ‫ܐ‬ ‫̈‬ ‫‬‫ܘ ܒ ܐ‬ ‫ܗ‬ ‫ ܗܐ ܒ‬‫ܕ ܬܪ ܕܬܐܙ ܐܙܠ ‪-‬‬ ‫‬‫ ]ܐ [ ܐܢ ܬܐ ܒ ܕ ܘܫ ܒ ܘ‬‫ܬ‬ ‫ܐ‬ ‫ܬ‬ ‫ܘܐ ܬ‬ ‫ܐ‪-‬‬ ‫ܕ ܐ‬ ‫ܐ ܘܢ‬ ‫ܘ ܐ‬‫‪-‬‬

‫‪2:14‬‬ ‫‪2:15‬‬ ‫‪2:17‬‬ ‫‪2:18‬‬ ‫‪2:19‬‬

‫‪‬ܒ‪‬‬ ‫‪2:20‬‬ ‫‪2:21‬‬ ‫‪2:22‬‬ ‫‪2:23‬‬

‫‪2:1‬‬ ‫‪2:2‬‬ ‫‪2:6‬‬ ‫‪2:7‬‬ ‫‪2:8‬‬ ‫‪2:9‬‬

‫ܐ‬

‫ܗܘܐ ܓܒ ܐ‬

‫ܘ‬ ‫ܒ‬ ‫ܘ‬ ‫̈‬ ‫ܕ‬ ‫ܐܒ ܪ‬ ‫ܛ‬ ‫ܘ‬ ‫ ܐܙܠ‬‫̈ܪ ܐ ܒ ܗܝ ‪-‬‬ ‫ܕܐ‬ ‫ܐܪ ܐ ܕ ܐܒ‬ ‫ ܗܝ ܕܐܬܬ‬‫̈‬ ‫ܨ ܐ‬ ‫ܘ‬ ‫ܐܒ ܪ‬ ‫ܛ‬ ‫ܘܐ ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܗ ܝ‬ ‫‬‫‬‫ܒ̈‬ ‫ܝ‬ ‫ܘܒ ܬܝ ܬ‬ ‫̈‬ ‫̈ـ ܐ ܕܐ‬ ‫ܬ‬ ‫ܘܗܘ ܝ ܐ ܐ ܐ ܕ ‪ -‬ܗܐ‬ ‫ܐ‬ ‫ܪ ̈ ܘܐܢ ܨܗ ܐ ܐ ܝ ܙ ܘܐ ܝ‬ ‫ܐ‬ ‫ܕ‬

‫ܘܐ ܬ‬ ‫ܘܒ ܐܬ ܘ‬ ‫ܐ ̈ ܬܟ‬ ‫ܘ ܒ ܘܐܘܬܪܬ‬ ‫ܐ ‪ -‬ܘܐ‬ ‫ܘ ܒ‬‫ܒ ̈ܘܗܝ ܘܐ ܬ ܛ ܒ ̈‬ ‫ܒ‬ ‫ܘ‬‫ܐ ܘ ܬܗܪܘ‬ ‫̈‬ ‫ܕ ܐ‬ ‫ܒ ܐ‬ ‫ ܘ ܒ ܐ ܘܐ‬‫}‪{163v‬‬‫ܐܕ‬ ‫ܗ‬ ‫ܘ‬‫ܗ‬ ‫ܘܐ ܒ ‪ -‬ܘܐ‬ ‫ ܘܐܬܪ ܕܗܘ‬‫ܓܒ ܐ ܕ ܐ ܗܘ‬ ‫ܐ ܐ ܗܘܬ ‪ -‬ܒ‬ ‫ܐ‬ ‫ܒ‬ ‫ܗ ‪ -‬ܘܐ ܬ‬

‫ܘܐ ܬ‬ ‫ܬܢ ܗܘ‬ ‫ܬܒ‬ ‫ܬܘܒ ܕܕܒ‬ ‫ ܘܐ‬‫ܕܐ‬ ‫ ܒ ܒ ܬܝ ܕܕܒ‬‫ܝ‬ ‫ܕ‬ ‫ܒ‬ ‫̈‬ ‫̈ܬܗ ܕܒ‬ ‫ܝ‬ ‫ܐ‬ ‫ܕܐ ܕ ܐ ܘܕ ܐ‬

‫‪-‬‬

‫̈ܒ ܝ‬

‫ܐ ܕܓ‬

‫̈ ܗܘ ܐ‬

‫ܐܗܪ‬

‫ܐܕ‬

‫‪Ruth Chapter 3‬‬

‫‪Ruth Chapter 2‬‬

‫ܕ ܐ ‪ -‬ܓܒ ܐ‬

‫ܐ‬

‫ܐܕ‬ ‫̈‬ ‫ܝ‬ ‫̈ܪ ܐ ܒ‬ ‫ܕܐ‬ ‫ܐ‬ ‫ܒ ܒ ܕܐ ܟ ܘܐ ܐܗܘܐ ܐ‬ ‫‪-‬‬

‫ܐ‬

‫‪3:1‬‬ ‫‪3:2‬‬ ‫‪3:3‬‬ ‫‪3:4‬‬ ‫‪3:5‬‬ ‫‪3:6‬‬ ‫‪3:7‬‬ ‫‪3:8‬‬ ‫‪3:13‬‬ ‫‪3:14‬‬ ‫‪3:15‬‬ ‫‪3:16‬‬

‫ܐ ܘ ܐܒ‬ ‫ ܐܒ ܐ‬‫ܢ ܗܘ ‪-‬‬ ‫ܘܗܐ ܒ‬ ‫‬‫ܘ‬ ‫ܗ‬ ‫ܬ ̈ܪܓ ܗܝ ‪-‬‬ ‫ ܘܬ ܒ ܘܬܕ‬‫ܐܒ‬ ‫ܐ ܕܐ ܐ ܐ ܝ‬ ‫‬‫ܗ‬ ‫ܐ ܕ ܬܗ‬ ‫ܘ ܬ ܕܪܐ ܘ ܒ ܬ‬ ‫ܐܕ ܐ ܕ‬ ‫ ܐܬܐ ܘܕ ܒܓܒ ܕܐܕܪܐ ܘܒ‬‫ܒܐܕܪܐ ‪-‬‬ ‫ܗ ܘܬܘܗ ܕ ܐ ܐ ܬܐ ܕܕ ܐ ܬ‬ ‫ ܓܒ ܐ‬‫̈ܪܓ ܗܝ‬ ‫ܒ ‪ -‬ܕܐܢ ܗܘ ܕ ܒ‬ ‫ ܐܢ ܬܒ‬‫‬‫ܐ ܐ ܐܬܒ‬ ‫ܘ‬‫‬‫ܛ ‪ -‬ܘܐ ܬ‬ ‫ܒ ܐ‬ ‫̈‬ ‫ܕ ܐ‪-‬‬ ‫ܐ‬ ‫ ܘܐ ܪ‬‫ܐ ܐ ܪ ܬ‪-‬‬ ‫‪ -‬ܐ ܝ ܒ ܬܝ ܐ ܐ‬

‫‪190 ‬‬ ‫‪ ‬‬

ECCLESIASTES                                                                   Eccl 1:15 ] LP  Eccl 2:4 ] om LP | ‫ ̈ܒ ܝ ] ̈ܒ ܐ‬LP  Eccl 2:9 ] LP  Eccl 2:18 ‫]ܕܗܘܐ‬ ‫ ܕܗܘܐ‬LP  Eccl 2:19 ‫ ܥ ] ܥ‬LP  Eccl 2:20 ‫ܒ‬ ‫ܒ ]ܕܐ‬ LP  Eccl 2:22 ‫ ܕ ܐ ]ܘ ܐ‬LP ̈ ̈ ‫ܕܕܒ ܐ ܕ ̈ ]ܕ‬ ̈ LP  Eccl 4:17 ‫ܕܒ ܐ‬  Eccl 5:4 ‫ ]ܗܘ‬om LP  Eccl 5:10 ‫ܐ‬ ‫ ]ܘܗܘܬ‬om LP  Eccl 7:15 ‫ ܒܒ ܗ ]ܒܒ ܬܗ‬LP  Eccl 7:23 ‫ ܪ ܐ ܗܝ ]ܪ ܐ‬LP  Eccl 7:24 ] LP  Eccl 8:14 ‫ ܕܐܬ ܒ ]ܕ ܒ‬LP  Eccl 9:2 ‫ ]ܐܦ‬om LP  Eccl 10:1 ‫ ]ܐ‬om LP  Eccl 10:4 ‫ܬܐ ܒ ܐ ]ܕܐ ܬܐ ܒ ܐ‬ ‫ ܕ‬LP  Eccl 10:9 ‫ܘܐ‬ ‫ ܐ ܒ ܘܢ ]ܬܪܒ‬LP  Eccl 11:3 ‫ ]ܘܐܢ‬corr waw

189   

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪9:14‬‬

‫ ܘܐܬܐ‬‫̈‬ ‫ܐ‬

‫‪9:16‬‬ ‫‪9:17‬‬

‫‪10:1‬‬ ‫‪10:4‬‬

‫‪12:6‬‬

‫ܐ ܪܒܐ ܘ ܪܗ ܘܒ ܐ‬ ‫̈ ܐ‬

‫ܘܐ ܬ ܐ ܕ ܒܐ ܗܝ‬ ‫̈‬ ‫̈ ܐܒ ܐ‬ ‫ܒ ̈‬

‫ܐ‬

‫‪12:8‬‬ ‫‪12:9‬‬

‫ܓ ܒ ܘܬܐ ‪-‬‬ ‫ܐ‬ ‫ܙ ܐܕ‬

‫‪12:11‬‬ ‫‪12:12‬‬

‫‪Ecclesiastes Chapter 10‬‬

‫̈‬ ‫ܕܒܒܐ ܕ‬ ‫ܐ‬ ‫ܐܬ‬ ‫ܐܢ ܪܘ ܐ ܕ‬ ‫ܕܐ ܬܐ ܒ ܐ ̈‬

‫ܐ ܕ ܐ ܕܒ‬ ‫ܐܬܪܟ ܬ ܒ ܩ‬ ‫ܐ ̈ ܓ ܐܐ‬

‫ܐ‪-‬‬

‫‪12:14‬‬

‫‪10:5‬‬ ‫‪10:8‬‬

‫ܐ‬ ‫ܕ‬

‫‪10:9‬‬

‫ܕ‬

‫‪10:10‬‬ ‫‪10:11‬‬ ‫‪10:15‬‬ ‫‪10:18‬‬ ‫‪10:19‬‬

‫ܐܢ ܐ ܙ ‪-‬‬ ‫ܐܕ‬ ‫ܘܐܢ‬ ‫̈‬ ‫ܘܢ ܕ ̈ ܐ‬ ‫ܬܐ ܐ‬ ‫ ܘܒ‬‫ܐ‬ ‫ܘܬܐ ܒ‬ ‫‬‫ܕ ܐܕ‬ ‫‪-‬‬

‫‪10:20‬‬

‫‪11:3‬‬

‫‪11:5‬‬ ‫‪11:6‬‬ ‫‪11:9‬‬ ‫‪11:10‬‬

‫‪12:2‬‬ ‫‪12:3‬‬ ‫‪12:4‬‬ ‫‪12:5‬‬

‫ܒ‬

‫ܘܐ‬

‫ܓ‬ ‫ܗܝ ̈‬ ‫ܐ ܐ‬

‫ܬ‬

‫ܐܕ‬ ‫ܐ }‪ {162v‬ܒ‬ ‫ܐ‬ ‫ܐ ܐܒ ܒ ܘܕ‬

‫ܐܘ‬ ‫ܒ ܐ‪-‬‬ ‫ܡ ܗܒ‬ ‫ܐ ‪ -‬ܘܨܬ ܘܒ ܩ ܘܐܬ‬

‫ܘܬܬܒ‬ ‫̈‬ ‫ ܗܒ ܗܒ‬‫ܕܗܘܐ ܗ‬ ‫ܘ‬ ‫̈‬ ‫̈‬ ‫ܓ ܐܐ‬ ‫̈‬ ‫̈ ܐ ܐ ܙ ̈ ܬܐ ‪-‬‬ ‫ܐ ̈ ܓ ܐܐ‬ ‫ܒ‬ ‫‬‫ܓ ܐܐ ܘܬܐ ܗܝ ܕܒ ܐ‬ ‫ܕ ܐ ܘܓ ܐܢ ܕ‬ ‫‪-‬‬

‫ܦܘ‬

‫ـ‬

‫ܘܐܢ ܕܒ‬ ‫‪ ‬‬

‫‪‬ܘ‪‬‬

‫ܐ‪-‬‬ ‫ܘܕܬܪܥ‬

‫ܒ‬

‫ܘܪ ܕܗܒܐ‬

‫ܓܐ‬

‫̈ ܐ ܬܪܒ‬

‫ܐ‪-‬‬ ‫ܘܢ ‪-‬‬ ‫ܒ ܐ‬ ‫ܘ ܐܘ‬

‫ܐ ܕ ܘܢ‬

‫ܐ ܒ‬

‫̈ܐ‬

‫‪-‬‬

‫‪Ecclesiastes Chapter 11‬‬

‫̈‬

‫ܘܐܢ ̈‬ ‫ܐ‬ ‫ܐܒ‬ ‫ܘܐ‬ ‫ܬ‬ ‫ܐ‬‫ܕܒ ܐ ܕܒ ܐ ‪-‬‬ ‫ܐܘ ܗ ܐܘ ܗ ‪-‬‬ ‫ܕ ܥܐ ܐ ܐ‬ ‫‬‫̈‬ ‫‬‫ܐ ܘ ܐܒ‬ ‫ܬܟ ܝ‬ ‫ܒ‬ ‫ܒ ܘܐ ܩ ܒ ܐ ܒ ܟ ‪-‬‬ ‫ܐ ܒ ܪܘܓ ܐ‬ ‫̈‬ ‫ܐ ܪ ܐ ܐ ܢ ܘܐܢ‬ ‫ܐ ܘܐܘ ܒܐܬܪܐ ܕܓ ܒ ܐ ܐܬܪ ܕ‬

‫‪Ecclesiastes Chapter 12‬‬

‫̈ܐ ܒ ܪ‬ ‫ ܘ ̈ܗ‬‫‬‫ ܘ ܕܘܕܘܢ ܝ‬‫ܕܨ ܐ ‪-‬‬ ‫ܘ ܡ‬‫ܗܝ ܪܐ ܘ‬ ‫ ܘܒ‬‫ܒ‬ ‫ܘܬܒ‬ ‫ܘܬܬܒ ܪ‬ ‫ܒ‬ ‫ܘܐܬ‬ ‫ܒ‬

‫ܐ‬

‫ܘ ̈‬ ‫ܥ‬ ‫ܬܐ‬ ‫̈ ܐ‬

‫̈‬

‫ܐ ̈ܒ ܐ‬ ‫ܐ‬

‫ܕܐ ܘ ܓܐ‬ ‫ܕܐܙܠ ܒ ܐ‬

‫‪188 ‬‬ ‫‪ ‬‬

‫‪ECCLESIASTES‬‬ ‫‪4:17‬‬

‫‪ ‬‬

‫ܒ‬

‫ܐ ܕܐܙܐ ܠ‬ ‫ܪܓ‬ ‫̈‬ ‫̈‬ ‫ܕܒ ܐ‬ ‫̈ܗܒ ܐ ܕ‬

‫ܕ‬

‫ܐ‪-‬‬

‫‪7:13‬‬

‫ܒ ܕ‬

‫‪‬‬

‫‪Ecclesiastes Chapter 5‬‬ ‫‪5:1‬‬ ‫‪5:2‬‬ ‫‪5:3‬‬ ‫‪5:4‬‬ ‫‪5:5‬‬ ‫‪5:7‬‬ ‫‪5:8‬‬ ‫‪5:10‬‬ ‫‪5:11‬‬ ‫‪5:15‬‬ ‫‪5:17‬‬ ‫‪5:19‬‬

‫‪6:2‬‬ ‫‪6:3‬‬ ‫‪6:4‬‬ ‫‪6:5‬‬ ‫‪6:6‬‬ ‫‪6:8‬‬ ‫‪6:10‬‬

‫ܗ ܘܘܢ ܓ ̈ ̈ ܙ ̈ܪ‬ ‫‬‫ܒ ܓܐܬ ܓ ܐ‬ ‫ܕ‬ ‫ܘ‬‫ܬܗ ‪-‬‬ ‫ ܬ ܘ‬‫ܗܘ ܕ ܬܕܘܪ ܕܬܕܘܪ ܘ ܬ‬ ‫ܒ ܟ‪-‬‬ ‫ܬܬܠ‬ ‫ܕܪ ܐ‬ ‫ ܬܬ ܒ ܒ ܒ ܬܐ‬‫ܘܢ‬ ‫ܘܪ‬ ‫ܪ ܐ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܘ ܬܪ ܕܐܪ ܐ ܒ‬ ‫‬‫ܐ‬ ‫ ܘܗܘܬ‬‫ܐ ܐܢ ܙ ܪ ܘܐܢ ܓ ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ ܐ ܐ ܓ ܕܐܬܐ ܗ ܐ ܐܙܠ ‪-‬‬‫ܐ‪-‬‬ ‫ܘ‬ ‫ܐ‬ ‫ܗܘ ܘ‬ ‫‬‫ܒ ܘܬܐ ܕ ܒ‬ ‫ܕ ܐ ܐ‬ ‫‪-‬‬

‫‪7:15‬‬

‫‪7:16‬‬ ‫‪7:18‬‬ ‫‪7:19‬‬ ‫‪7:23‬‬ ‫‪7:24‬‬ ‫‪7:25‬‬

‫‪-‬‬

‫‪7:26‬‬ ‫‪7:27‬‬

‫‪Ecclesiastes Chapter 6‬‬

‫‪8:1‬‬ ‫‪8:7‬‬ ‫‪8:9‬‬ ‫‪8:10‬‬ ‫‪8:12‬‬ ‫‪8:13‬‬

‫ܐ ܕܪܐܓ ‪-‬‬ ‫ܡ‬ ‫ܘ‬‫̈‬ ‫̈‬ ‫ܓ ܐܢ ܐ ܘ ܓ ܢ‬ ‫ܓܒ ܐ ܐܐ ܘ‬ ‫ܐܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒ ܐ‪-‬‬ ‫ܬ ܒ‬ ‫ܐ ܕ ܗܝ ܘ‬ ‫ܐ‬ ‫ܐ‬ ‫ ܘܒ‬‫ܕ‬ ‫‬‫ܐܬܪܐ ܐܙܠ‬ ‫ ܐ ܗܘܐ‬‫ܐ‪-‬‬ ‫‬‫–ܘ‬ ‫ܐܬ ܝ‬ ‫ܡ ܕܗܘܐ‬ ‫ܕܬ‬ ‫ܢ‬

‫‪‬ܗ‪‬‬ ‫‪8:14‬‬ ‫‪8:15‬‬

‫‪Ecclesiastes Chapter 7‬‬ ‫‪7:1‬‬ ‫‪7:3‬‬

‫‪‬ܕ‪‬‬ ‫‪7:4‬‬ ‫‪7:8‬‬ ‫‪7:10‬‬ ‫‪7:11‬‬ ‫‪7:12‬‬

‫ ܘ ܐ ܕ ܬܐ‬‫ܪܘܓ ܐ ܓ‬ ‫ܒܐ‬

‫ܐ‬

‫ܐ ܕܐ ܘܬܐ ̈‬ ‫ܕܒܒ ܬ ܐ ܐ‬

‫ܐܒ‬

‫ܒܐ ܕ ̈ ܐ ܒܒ ܐܒ ‪-‬‬ ‫ܗ‪-‬‬ ‫ܗܕ ܓ ܐ‬ ‫ܒܐ ܗܝ ܐ‬ ‫ܐ‬ ‫ܕ ܗܘܐ ܒ‬ ‫ܐ ܗܘܐ ‪-‬‬ ‫ܬܐ‬ ‫ܗ‬ ‫ܐܐ ܠ‬ ‫̈‬ ‫ܐ‬ ‫ܘ‬‫ܐܬܐ ܗ‬ ‫ܐܕ‬ ‫‪ -‬ܘ ܘܬܐ ܕ‬

‫ܕ‬

‫}‪{162r‬‬

‫‬‫ܕ ܘܕ ܗܘ‬ ‫̈‬ ‫ܗܒ ‪-‬‬ ‫ܒ‬ ‫ܡ‬ ‫ܕܐܓ ܒܒ ܬܗ‬ ‫ܕ ܬܬ‬ ‫ ܘ ܬܬ‬‫ ܘܐܦ ܗ ܬܪ ܐ ܐ ܟ ‪-‬‬‫ܐ ̈ ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܕܐ ܒ‬ ‫ ܘܗܝ ܪ ܐ‬‫ܐܕ̈‬ ‫ܕܗܘܐ ܪܘ ܐ ܘ‬ ‫ܗܝ‬ ‫ܥܘ‬ ‫ܐ ܘ ܒ‬ ‫ܐܬ‬ ‫‬‫ܪ ܬܗ ̈ܕ‬ ‫ܕ‬ ‫ܕ‬ ‫ܐ ܬܐ‬‫‬‫ܘܙܒ‬ ‫̈‬ ‫ܒ ܐ‬ ‫ܐ‬ ‫‪ -‬ܐ‬

‫ܪܐ‬

‫ܐ ܗܒ ܕ ܒ‬ ‫ܬܗܘܢ ܐ ܒ ܐ ܕ̈ܪ ܐ ‪-‬‬ ‫ܘܬܐ ‪-‬‬ ‫ܘ ܒ ܐ‬

‫ܐ ̈‬ ‫ܐ‬

‫‪-‬ܘ‬

‫ܥ‬ ‫ܐ‬

‫ܡ‬

‫ܕܐ‬

‫ܙܕ ̈ ܐ ܕ‬

‫ܐ‬

‫‪Ecclesiastes Chapter 9‬‬

‫‪9:2‬‬ ‫‪9:3‬‬ ‫‪9:5‬‬ ‫‪9:6‬‬

‫ܘ‬‫‬‫ܐܦ ܪ‬ ‫ܐܒ ܬ ‪-‬‬ ‫ܟ‪-‬‬ ‫ ܘܐ ܝ ܒ ܒܐ ܒܐ‬‫ܐ ܬܐ ܕܪ‬ ‫ܘ ܝ ̈ܐ‬ ‫‬‫̈‬ ‫ܒ ܐ‪-‬‬ ‫ܘ‬ ‫‪-‬ܘ‬

‫‪9:11‬‬

‫ܪ‬

‫‪̈ Ecclesiastes Chapter 8‬‬ ‫ܗ ܕܓܒ ܐ ܬ ܪ ܐ ܗܝ ‪-‬‬ ‫‬‫ܐ‬ ‫ ܘ ܐ ܘܐ ܒ ܪܗ‬‫‬‫ܗ‬ ‫ܘ‬ ‫ܐ ܕܗ ܐ ܒ ܘ ‪-‬‬ ‫ܒ‬ ‫ ܘܐܬ‬‫̈‬ ‫‬‫ܕ ܐ ܒ ܒ ܐ ܐܐ ܘ ܓ‬ ‫ܐ‬ ‫ܡ‬ ‫ܕ ܐ ܘܗܝ ܕ‬ ‫‪-‬‬

‫‪-‬‬

‫‪9:7‬‬ ‫‪9:9‬‬

‫ܘܐ‬

‫ܐ‬

‫̈‬

‫ܒ ‪-‬ܐ‬

‫ܒ ܘ‬ ‫ܐܕ‬ ‫̈‬ ‫ܘܢ ‪-‬‬ ‫ܬܐ ܒ ܐ ܒ ܒ ܘܢ ܘܒ‬ ‫ܕܐܬ ܕܘ ܘܢ‬ ‫ܗܘܢ ܐܦ ܐܬܗܘܢ ܘܐܦ ܐܬܗܘܢ‬ ‫̈‬

‫ܐ ܐܦ ܗܘ ܕ‬

‫ܘ‬ ‫̈ ܗܒ‬

‫‪187 ‬‬ ‫‪ ‬‬

‫‪2:20‬‬ ‫‪2:22‬‬ ‫‪2:24‬‬ ‫‪2:26‬‬

‫‪Ecclesiastes‬‬

‫‪Ecclesiastes Chapter 1‬‬

‫‪‬ܐ‪‬‬ ‫‪1:1‬‬ ‫‪1:2‬‬ ‫‪1:4‬‬ ‫‪1:5‬‬ ‫‪1:6‬‬ ‫‪1:7‬‬ ‫‪1:8‬‬ ‫‪1:10‬‬ ‫‪1:11‬‬ ‫‪1:13‬‬ ‫‪1:15‬‬ ‫‪1:17‬‬

‫̈‬

‫ܓ ܗܝ ܕ ܗ‬ ‫ܗܒ ̈ܗܒ ܐ‬ ‫ܡ ܗܒ‬ ‫ܐ‬ ‫ ܘܐܪ ܐ‬‫ ܘ ܬܪ ܕܕ ܗܘ ܬܐܒ ܕ ܬ ܬܘܒ‬‫ܟ ܘܐܙܠ ܪܘ ܐ ܘ ̈ܪܬܗ ܬܐܒ‬ ‫‬‫ܪܘ ܐ‬ ‫‬‫ܘ ܐ‬‫̈‬ ‫ܐ ܐܕ‬ ‫ܘܢ ܓ ܐ – ܘ‬ ‫ܝ ܗ ܬ ܗܘ ‪-‬‬ ‫ܘܐ‬ ‫ܕ‬ ‫ܘܢ ܕܘ ܢ‬ ‫ܐ‬ ‫ܕܗܘ‬ ‫ܐ‬ ‫‬‫̈‬ ‫ܢܒ‬ ‫ ܐܒ ܐ ܒ ܐ ܒ ܐܕ‬‫ܐ‬ ‫ܘ‬ ‫ܘܕܐ‬ ‫‪-‬ܘ‬

‫̈‬

‫ܒ ܕܘ‬ ‫ܗ ܗܒ‬

‫ܘ‬

‫ܐ ܕܐܘܪ‬ ‫̈ܗܒ‬

‫‪2:4‬‬ ‫‪2:7‬‬ ‫‪2:8‬‬ ‫‪2:9‬‬ ‫‪2:10‬‬ ‫‪2:11‬‬ ‫‪2:12‬‬ ‫‪2:13‬‬ ‫‪2:18‬‬ ‫‪2:19‬‬

‫ܐ ܕܐ‬ ‫ܘܗ‬ ‫‬‫ܘ ܐ ܗܘܐ ܒ ܐ ܒ‬ ‫ܓܒ ܐ ܐ ܕ ܐ ܠ ܘܕ ܐ ‪-‬‬ ‫ܕ‬ ‫ ܘܐܦ ܗ ܗܒ ܘ ܪ ܐ ܕܪܘ ܐ‬‫‪Ecclesiastes Chapter 3‬‬

‫‪‬ܒ‪‬‬ ‫‪3:1‬‬ ‫‪3:2‬‬ ‫‪3:3‬‬ ‫‪3:4‬‬ ‫‪3:5‬‬ ‫‪3:7‬‬ ‫‪3:10‬‬ ‫‪3:14‬‬ ‫‪3:15‬‬

‫ܬܐ ‪-‬‬

‫‪3:17‬‬

‫‪Ecclesiastes Chapter 2‬‬ ‫‪2:1‬‬ ‫‪2:2‬‬ ‫‪2:3‬‬

‫ܒ ‪-‬‬

‫ܒ ܘܬܐ ܘ ܝ ܒ ܐ ‪-‬‬ ‫ ܬܐ ܐܒ‬‫ܓ ܐܐ ܬ ܐܗ ‪-‬‬ ‫ܒ‬ ‫ܪ ܒ ܒ‬ ‫ܒ ܐܒ ܝ‪̈-‬‬ ‫̈‬ ‫}‪ {161r‬ܒ ܐ ܒ‬ ‫ܒܐܒ‬ ‫ܐ ܓ‬ ‫ܐ‬ ‫ܒܐܘܪ‬ ‫ܕܗܘܘ‬ ‫ ܓ ܗܘܐ‬‫̈‬ ‫ܬܐ‬ ‫ܐ ܘܕܗܒܐ ‪ -‬ܒ ܬ‬ ‫ܐܦ‬ ‫ܘ ̈ ܐ‬ ‫ܘܐܦ‬ ‫[ ܒܐܘܪ‬ ‫ܕܗܘܘ ]‬ ‫‬‫ܝ‬ ‫ܝ‬ ‫ ܘܗܕܐ ܗܘܬ‬‫̈‬ ‫ܒ ܐ ܕ ܒ ܐ ܝ ܘܒ‬ ‫ܘ ܬܐ ܒ‬ ‫ܒ ‪-‬‬ ‫ܕ‬ ‫ܐܒ ܐ‬ ‫ܕ ܓܒ ܐ ܕ ܠ ܒ ܪ‬ ‫‬‫ܕܒܗ‬ ‫ܐ‬ ‫ܗܪܐ‬ ‫ܐ ܕ‬‫ܓܒ ܐ ܕܗܘܐ ܒ ܪܝ‬ ‫ܕ ܒ ܐ‬ ‫‬‫ܘ‬ ‫ܘܐ ܘܐܢ‬ ‫ܥ ܐܢ‬ ‫ܘ‬ ‫̈‬ ‫ܐ‬ ‫ܬ‬ ‫ܘܕܐܬ‬ ‫ܕܐ‬ ‫ܒ‬ ‫‪-‬‬

‫‪3:21‬‬ ‫‪3:22‬‬

‫‪4:1‬‬ ‫‪4:2‬‬ ‫‪4:3‬‬ ‫‪4:4‬‬ ‫‪4:5‬‬ ‫‪4:6‬‬ ‫‪4:8‬‬ ‫‪4:9‬‬ ‫‪4:11‬‬ ‫‪4:12‬‬ ‫‪4:15‬‬ ‫‪4:16‬‬

‫ܡ ܙܒ ܐ ܘܙܒ ܐ‬ ‫ܙܒ ܐ ܐ ܘܙܒ ܐ‬ ‫ܒܐ‬ ‫ܪ ܘܙܒ ܐ‬ ‫ ܙܒ ܐ‬‫ܘ ܘܙܒ ܐ‬ ‫ ܙܒ ܐ‬‫ܘܙܒ ܐ‬ ‫ ܙܒ ܐ‬‫ܪܐ ܘܙܒ ܐ‬ ‫ܙܒ ܐ‬

‫ܐ‬ ‫ܨܒ ܬ‬ ‫ܒ ܘܙܒ ܐ‬ ‫ܙܒ ܐ‬ ‫ܒܐ‬ ‫ܪ‬ ‫ܙܒ ܐ‬

‫ܘ‬

‫ܐ‬ ‫ܩ ܘܙܒ ܐ‬

‫ܐ ܕ ܒ ܐ ܒ̈ ܐ‬ ‫‬‫ܐ ܗܘ ܘܐ‬ ‫ܕܒ‬ ‫ܕ‬ ‫ܐ ܕ ܘܐ‬ ‫ܘ ܐ ܘܗܝ ܘ‬ ‫ܐ ܕܗܘܐ‬ ‫ܓ ܗܘܐ ‪-‬‬ ‫ܐ ܕܐܢ ‪ -‬ܘ‬ ‫ܒ‬ ‫ ܙܕ ܐ ܘ ܪ ܐ‬‫ܬ‬ ‫̈‬ ‫ܘܪܘܚ ܒ ܐ‬ ‫ܐ‬ ‫ܥ ܐܢ ܪܘܚ ܒ ܐ‬ ‫ܘ‬ ‫ܪܐ‬ ‫ܐ ܗܝ‬ ‫̈‬ ‫ ܐ ܕ ܐ ܐ ܒ ܒ ܘܗܝ ‪-‬‬‫ܒ‬

‫‪Ecclesiastes Chapter 4‬‬

‫ܪ‬

‫ܘܢ‬ ‫ܘ‬ ‫‬‫̈‬ ‫ܘ‪-‬‬ ‫ܐܕܒ‬ ‫ܘ ܒ ܐ‬ ‫ܗܘܐ ‪-‬‬ ‫ ܕ‬‫̈‬ ‫ܐܕܒܐ‪-‬‬ ‫ܘ‬ ‫ܐ‬ ‫ܘ‬ ‫̈‬ ‫ܒ ܗ‬ ‫ܐ ܘܗܝ ܘܐ‬ ‫ܐ‪-‬‬ ‫}‪{161v‬‬ ‫ܐ‬ ‫ܘ‬‫ܦ‬ ‫ܘ‬‫ܒ ܐ‪-‬‬ ‫ܘ‬ ‫ܘܢ‬ ‫ܘܢ ܐܓ ܐ ܒܐ ܒ‬ ‫ ܕܐ‬‫ܢ‪-‬‬ ‫ܘܐܢ ܒ ܢ ܬ̈ܪ‬ ‫ܒ ‪-‬‬ ‫ܢ‬ ‫ܬ̈ܪ ܘܢ‬ ‫ܘܐܢ‬ ‫ܗܝ‬ ‫ܐܬ ܐܕ ܡ‬ ‫‬‫ܕܐܦ ܗ ܗܒ ܘ ܪ ܐ ܕܪܘ ܐ‬ ‫‪-‬‬

‫‪‬ܓ‪‬‬

‫‪186 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫‪50:25‬‬ ‫‪50:26‬‬ ‫‪50:27‬‬ ‫‪50:28‬‬ ‫‪50:29‬‬

‫ܒ̈ܪ‬ ‫ܒ ܓܒ‬

‫̈‬

‫̈ܕ‬ ‫ ܘܐ ܐ‬‫ܒܝ‬ ‫‪-‬‬

‫ܘܕܬ‬

‫ܐ ܗܘܐ‬

‫ܐܬܬ‬ ‫̈‬ ‫ܘ ـ ܐ‪-‬‬ ‫̈ ܐ ܘܐܘ ̈ ̈ ܬܗܘܢ ̈ܒ ܒ‬ ‫ܐ ܘ ܒ ܐ‬ ‫ܘ‬ ‫ܘ ܬ ܒ‬

‫‪ ‬‬ ‫‪ ‬‬

‫ܐ‬

‫‪                                                            ‬‬

‫ܐܗ‬

‫‪‬‬

‫‪ Variants from the LP have not been listed in the endnotes as Sirach‬‬ ‫‪has not yet been published in the LP series.  ‬‬

‫‪‬‬

‫‪Sir 4:30 /ooo/ between Sir 5:1 and Sir 5:4 (151r, 12) | corr‬‬ ‫)‪Sir 11:17 /ooo/ between Sir 11:19 and Sir 11:20 (152v, 5‬‬ ‫‪‬‬ ‫‪] rep corr‬ܙ ܪܐ ‪Sir 20:27‬‬ ‫‪‬‬ ‫‪] rub yūd‬ܘܐ ܪܪܝ ‪Sir 24:8‬‬ ‫‪‬‬ ‫‪Sir 39:27‬‬ ‫]ܗ‬ ‫ܗ‬ ‫‪| corr‬‬ ‫‪‬‬ ‫‪Sir 39:32‬‬ ‫ܗ ]ܗ‬ ‫‪| corr‬‬ ‫‪‬‬

‫‪Sirach Chapter 51‬‬ ‫‪51:2‬‬ ‫‪51:3‬‬ ‫‪51:4‬‬ ‫‪51:8‬‬ ‫‪51:11‬‬ ‫‪51:15‬‬ ‫‪51:16‬‬ ‫‪51:18‬‬ ‫‪51:19‬‬ ‫‪51:21‬‬ ‫‪51:23‬‬ ‫‪51:24‬‬ ‫‪51:25‬‬ ‫‪51:26‬‬ ‫‪51:29‬‬ ‫‪51:30‬‬

‫ܒ ‪-‬‬

‫ܒ ܝ‬ ‫ܘ‬‫ܓܐܐ‬ ‫ܘ‬ ‫ ܘ ܐ ܐ ܕܒ ܐ‬‫ܕ ̈ ܝ ܙܒ‬ ‫ܒ ܐ ܕ ܪܐ ܕ ܪܬ‬ ‫ܘ‬ ‫ܘܢ‬ ‫ܕܬ‬ ‫ ܘ ܩ }‪ {160v‬ܘܢ‬‫ܐܒ‬ ‫ ܘܐܬܕ ܟ ܒ ̈ܒ ܐ ܗ‬‫ܝ‬ ‫ܘܨܬ‬ ‫ܐ ܝ‪-‬‬ ‫ܕܪ ܪܓ ܒ‬ ‫ܨ ܬܗ ܙ ܪ ܐ ‪-‬‬ ‫ܘܨ‬ ‫ܐܒ ‪-‬‬ ‫ܘܐܬ ܒ‬ ‫ܒ ܪܗ ‪-‬‬ ‫ܒ ‪ -‬ܒ‬ ‫ܐܬܕܒ‬ ‫ܒ‬ ‫ܘܐ‬ ‫ܘܐܬ ܪܬ‬ ‫̈‬ ‫ܒ ‪-‬‬ ‫ܐ ܬ ܪܐ‬ ‫ܐ‬ ‫ܬܝ ̈ ܘܒ ܬܘ ܒ‬ ‫ܢ ܬܗܘܐ ܨܗ ܐ‬ ‫ܐ ܝ ܬ ܘܢ ܗ ܘ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܢ‬ ‫ܒ ܒ‬ ‫ܘ‬ ‫ܐ‬ ‫ܢ ܕܘܬܐ ‪-‬‬ ‫ ܘܬ ܒ‬‫ܢ ܒ ܒ ܬܝ ‪-‬‬ ‫ܬ ܐ‬ ‫ܪܕܪ ‪-‬‬ ‫ܘ ܒ‬ ‫ܐ‬ ‫ܒ‬‫ܢ‬ ‫ܐ ܪ ܐ ܓ ܗܝ ܕ ܥ ܒ‬ ‫ܐܒ ܐ‬ ‫ܕ‬

‫‪185 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪46:6‬‬ ‫‪46:7‬‬ ‫‪46:9‬‬ ‫‪46:10‬‬ ‫‪46:11‬‬ ‫‪46:12‬‬ ‫‪46:13‬‬ ‫‪46:14‬‬ ‫‪46:16‬‬ ‫‪46:17‬‬ ‫‪46:18‬‬ ‫‪46:20‬‬

‫‪48:10‬‬ ‫‪48:11‬‬ ‫‪48:12‬‬

‫ܘܢ ܘ‬ ‫ܒ ܪ‬

‫ܐ ܐܐ ܘܐܘܒ‬ ‫ܘܒ‬ ‫̈‬ ‫ܐ‬ ‫ܐ ‪ -‬ܘܐܦ ܗܘ‬ ‫ܐ‬ ‫ܘܢ‬ ‫ܐ‪-‬‬ ‫ܒ ܘܪ ܐ ܕ ܐ‬ ‫‬‫ܬܗ‬ ‫ܒ ܬܗ ܐܬ‬ ‫ܘ ܐ‬‫ܕܐܪ ܐ ‪-‬‬ ‫ܬܘ‬ ‫ܕ ܐ‬ ‫ܕ ܥ ܙܪ ܕ ܒ ܕ‬ ‫ܘܕ ̈ ܗܝ‬ ‫‬‫ܓܒ ܓܒ ܒ‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܘܢ ܐ‬ ‫ܘ ܗܪܘܢ ܓ‬ ‫ܐ ܕܐ ‪-‬‬ ‫ܕܐ ܐܠ‬ ‫ܒ‬ ‫ܘܪ‬ ‫̈‬ ‫ܗܕ ܒ‬ ‫ܐܐ ܐܕ‬ ‫ܒ‬ ‫̈‬ ‫ܘܢ ̈ܪܘܗܝ ܒ‬ ‫ܘܐܦ ܗܘ ܬܒ ܐܐ‬ ‫ܐ ܐ ܕ ܒܐ‬ ‫ܐܐ‬ ‫ ܘܒ ܐ‬‫̈‬ ‫ܘܢ‬ ‫ܐ ܕܨܘܪ ‪-‬‬ ‫ܬܒ‬ ‫ܘ ܒ ܪ ܬܗ ܐ ܐܠ ‪-‬‬

‫‪48:15‬‬ ‫‪48:16‬‬

‫‪47:24‬‬ ‫‪47:25‬‬

‫‪48:17‬‬ ‫‪48:21‬‬ ‫‪48:22‬‬

‫‪48:2‬‬ ‫‪48:6‬‬ ‫‪48:8‬‬

‫‪49:1‬‬ ‫‪49:3‬‬ ‫‪49:6‬‬ ‫‪49:7‬‬ ‫‪49:9‬‬ ‫‪49:10‬‬ ‫‪49:12‬‬ ‫‪49:13‬‬ ‫‪49:15‬‬

‫ܕ‬

‫‪-‬ܕ‬

‫ܗܐ‬

‫ܐ ܒܐ‬

‫ܕ ܐ‪-‬‬ ‫ܐ ܒ ‪-‬‬ ‫ܘܐ‬ ‫ܒ ܗܒ‬ ‫ܕ ܐ ܘܐܨ ܕ‬ ‫ܘ ܘ ܪ‬ ‫ܐܪ ܐ‬ ‫ܐ ܕܐ ܒ ܐ‬ ‫ܕܗܘܐ‬ ‫̈‬ ‫ܐܘ̈ܪ ܗ ܙܕ ܬܐ ܗܘܝ‬ ‫ܕ‬‫ܘܢ ܗܪ ܬ ܬ ܘܢ ‪-‬‬ ‫ ܘ ܘܘܢ ܓ‬‫ܘܐܦ ܥ ܒ ܙܕܩ ‪-‬‬ ‫ܒ ܢ ܘܒ‬ ‫ܕܐ‬ ‫ܐ ܓܐ ܕܘ‬ ‫̈‬ ‫ܢ ܘ ܒ ܬ̈ܪ ܘ‬ ‫ ܘܐܦ ܓ ̈ܗ ܒ ܐ ܐܬ ‪-‬‬‫‪Sirach Chapter 50‬‬

‫‪50:1‬‬ ‫‪50:2‬‬ ‫‪50:3‬‬ ‫‪50:7‬‬ ‫‪50:8‬‬ ‫‪50:9‬‬ ‫‪50:10‬‬ ‫‪50:11‬‬

‫‪Sirach Chapter 48‬‬

‫̈‬

‫ܐ‪-‬‬ ‫ܐܒ‬ ‫ܗ ܕܐܬܘܪ ܐ‬ ‫ܘܬܒ‬ ‫ܐܕ‬ ‫ܕܒ‬ ‫ܒ ܐ ܕ ̈ܒ ܐ‬ ‫‪Sirach Chapter 49‬‬

‫‬‫ܐ̈ܪ ܬܐ ܐ ܓ ̈ ܐ‬ ‫ܒ ܪ ܬܗ ܕܓ‬ ‫ ܘܬܒ‬‫ܕ‬ ‫‬‫̈‬ ‫ܗ ܒ ܝ ܐ ܒ ܒ ܬܐ ‪-‬‬ ‫ܘܢ‬ ‫ܐ ܬܒ‬ ‫ܐ‬ ‫ ܘܐܦ‬‫̈‬ ‫ܐܒ ܐ‬ ‫ܒ ܬ ܒ ܐ ̈ܪܘܪܒ ܐ‬ ‫ܢ‪-‬‬ ‫ܐܒ ܐ‬ ‫ܢ ‪[-‬‬ ‫ܬܟ‬ ‫ܗܘ ܒ‬ ‫] ܐ‬ ‫‬‫ܐ ܐ‬ ‫ܐ ̈ ܓ ̈ܪܬܐ ̈ܪ‬ ‫‬‫̈‬ ‫ܐ‬ ‫ܐ ܒ ܒܐ ܘܒ ܒ ܬܐ ܐܬ ܬ‬ ‫ܕ‬ ‫ܒ ܘܢ‬ ‫ܕ ܬ ܢ‬‫̈‬ ‫ܢ‪-‬‬ ‫̈ܪܬ‬ ‫ܓ‬ ‫̈‬ ‫ ̈‬‫ܘܒ ܙܕ ܗܝ ܓ ‪-‬‬ ‫ܐ ܪ ܒ ܕܒ‬ ‫ ܓܐ ̈ ܬܐ ܘ‬‫‬‫ܒ ܪ ܗ‬ ‫ܓ ܐ ܢ ܐܬܪܗܘܢ ‪-‬‬ ‫ܒ ̈ ܐ ܐܬ‬ ‫ܘ‬ ‫‪ -‬ܘܒ‬

‫ܒ‬ ‫ܐ ܐ‬ ‫ܐ‪-‬ܘ‬

‫‪ ‬‬

‫‪Sirach Chapter 47‬‬

‫‪47:3‬‬ ‫‪47:4‬‬ ‫‪47:5‬‬ ‫‪47:6‬‬ ‫‪47:7‬‬ ‫‪47:10‬‬ ‫‪47:13‬‬ ‫‪47:14‬‬ ‫‪47:16‬‬ ‫‪47:17‬‬ ‫‪47:20‬‬ ‫‪47:21‬‬ ‫‪47:22‬‬ ‫‪47:23‬‬

‫ܒ ܘ ̈ܒ‬ ‫ܘ‬‫ܐܬ ܐ‬ ‫ܒܡܕ‬‫ܒ‬ ‫ܐ ܒܐܘܨ̈ܪܐ ܐܬ‬ ‫ܒ‬ ‫ ܘ ܪ ܘܕܐ ܒ ܕܘܗܝ ‪{160r} -‬‬‫̈ ܐ‬ ‫‪ -‬ܘܐ ܕܐܘ‬

‫‪ ‬‬

‫‪50:12‬‬ ‫‪50:14‬‬ ‫‪50:24‬‬

‫ܒܥ ܐ ܢ‬ ‫̈ܪ ܬܗܘܢ‬ ‫ܐ‬ ‫̈‬ ‫ܒ ‪-‬‬ ‫ܐ‬

‫ܐ‬

‫ܪܒܐ ܕܒ ̈ ܗܝ ܐܬܒ‬

‫ܢܒ‬ ‫‬‫ܒ ܐ ܘܐܬܬ ܗ‬ ‫̈‬ ‫ܪܐ ܘ‬ ‫ܪܬܐ‬ ‫ܐ ܘܐܬܒ‬ ‫ܘܐܬܬ‬ ‫ܒ ܐ‬ ‫ܘ‬ ‫̈‬ ‫‬‫ܐ ܕܕ‬ ‫ܘܐ‬ ‫̈‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܐܒ ܒ‬ ‫ ܘܐ‬‫‬‫ܟ‬ ‫ܐ ܕܕܗܒܐ ܕ‬ ‫ ܘܐ‬‫̈‬ ‫̈ܗܝ‬ ‫ ܘܐ ܐ ̈ܐ ܕ ܐ ܕ ܒ ܒ‬‫ܐ ܕܐ ܐ‬ ‫ܐ ܕ ܕ ܐ ܘܒ‬ ‫ܒ ܒ‬ ‫̈‬ ‫ܒ ܬ ܒ ܐ ܒ ܐ ܬܐ ܕܬܘ ܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܕ‬ ‫̈‬ ‫̈‬ ‫ܒ ܒ ܬܗ ܗܕ ܐ ܕܒ ܐ ܐ ܐ ܕܐ ܗܝ ‪-‬‬ ‫ܒܐ‪-‬‬ ‫ܐ ܕܓ‬ ‫ܘ‬ ‫ܐ‪-‬‬ ‫ܢ‬

‫‪184 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫‪ ‬‬

‫‪40:30‬‬

‫‪41:1‬‬ ‫‪41:2‬‬

‫‪41:5‬‬ ‫‪41:8‬‬ ‫‪41:9‬‬ ‫‪41:12‬‬

‫‪42:9‬‬ ‫‪42:10‬‬ ‫‪42:11‬‬ ‫‪42:12‬‬ ‫‪42:13‬‬

‫‪ ‬‬

‫ܒ‬

‫ܐ ܬܒ‬

‫ܕ‬

‫‪Sirach Chapter 41‬‬

‫ܐ‬

‫ܐ‬

‫‪Sirach Chapter 43‬‬

‫ܗ‪-‬‬

‫‪ -‬ܓܒ ܐ ܕ‬

‫‪43:3‬‬ ‫‪43:4‬‬

‫ܘ‬

‫ܐ ܬܐ ܐ ܒ‬ ‫ܒ‬ ‫ܢ‪-‬‬ ‫ܓܒ ܐ ܕܬܒ ܘ‬ ‫ܐ‬ ‫ܐܘ ܬܐ ܐ‬ ‫ܘ‬ ‫ܢܘ‬ ‫ܒ‬ ‫ܓܒ ܐ ܒܐ ܕ ܬ‬ ‫ܒ‬ ‫ܘ‬ ‫̈‬ ‫ܐ ܬܘ ܬܐ ܕ ܐ ܘ ܒ ܐ ܕܘܝ‬ ‫ܙܪ ܐ‬ ‫ܬܘ ܬܐ ܕ ̈‬ ‫ܐ‬ ‫ܐ ܘܢ‬ ‫ܘܝ ܘܢ ܐ ̈ ܕܕܘܘ‬ ‫ܐ ܕ ܬܗܘܢ‬ ‫‬‫ܘܬܐ ܕ‬ ‫ܐ ܬܐ ܬܐ‬ ‫ܕ ܒ‬ ‫‬‫ܕܗܘ‬ ‫̈ܗܒ ܐ ܘ ̈ ܐ ‪ -‬ܐ ܐ ܕ ܐ ܕ ܒ ܐ‬ ‫ܐ‬ ‫ܐ ܐ‬ ‫ܓ ܐܕ ܒܐ‬ ‫ܐ‬

‫‪43:7‬‬ ‫‪43:8‬‬ ‫‪43:10‬‬

‫‬‫‬‫‬‫‪-‬‬

‫ܘܨ‬ ‫ܘ‬ ‫ܘܒ‬ ‫ܘܒ‬

‫ܒܐ ܬܐ‬

‫ܕܐ‬

‫ܐ‬ ‫̈ܐ‬ ‫ܒ‬

‫‪44:4‬‬ ‫‪44:5‬‬ ‫‪44:6‬‬ ‫‪44:9‬‬ ‫‪44:10‬‬ ‫‪44:11‬‬ ‫‪44:14‬‬ ‫‪44:17‬‬

‫ܗ‪-‬‬ ‫ܕܐ‬ ‫‬‫ܕ ܬ ܐܒ‬ ‫ܐܕ ܐ‪-‬‬ ‫ܟ ܬܒ ܬܟ ܒ‬ ‫ܕ‬ ‫̈‬ ‫ܐ‬ ‫ܬ‬ ‫ܐܗ ܐ ܐ‬ ‫ܕܒ ܒ ܐ‬ ‫ܬܐ ܕ ܒ ܬܗ‬ ‫̈ܒ ܘܗܝ ܕ‬

‫‪42:15‬‬

‫ܐܬܕ ܘ‬

‫‪42:16‬‬ ‫‪42:17‬‬ ‫‪42:18‬‬

‫‬‫ܐ ܕܕ‬ ‫ܐ‬ ‫ܗܝ ‪-‬‬ ‫ ܓ ܒ ܘܬܐ ܒ‬‫ܐܓ‬ ‫ܬܗܘ ܐ ܘ ܒܐ ܗܘ ܒ ܩ ‪ -‬ܐ‬ ‫ܗܝ ‪-‬‬ ‫ܐ‪-‬‬ ‫ܕܐܬ‬ ‫ܗܝ‬ ‫ܘܓ‬ ‫ܐܘ‬ ‫ܗܝ‬ ‫ܘ }‪ {159r‬ܐ‬ ‫ܗܝ ܪܙ ܓ ܒ ܘܬܐ‬ ‫ܐ‬ ‫ܗܝ‬ ‫ܐ‬ ‫ܘ‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܒ‬ ‫ܘ ܘܢ ܒ ܘܗܝ‬ ‫ ܘ ܗܒ‬‫ܘ‬ ‫ܘ̈‬ ‫ܘܢ‬ ‫ܒ‬

‫ܐܘ‬

‫ܐܕ‬

‫‪44:20‬‬ ‫‪44:23‬‬

‫‪42:21‬‬ ‫‪42:22‬‬ ‫‪42:23‬‬

‫ܐ‬

‫ܘ̈ ܐܒ‬ ‫ܘ ̈‬ ‫ܐܒ‬ ‫ ܘܐ ܝ‬‫ܘܒ ̈‬ ‫ܐ‬ ‫ ܘܒ‬‫ ܒ ܬܗܘܢ‬‫ܘ ܙܪ ܘܢ‬ ‫ܓ ܘܢ ܒ‬ ‫ܚ ܙܕ ܐ ܐ‬ ‫ܐ‬ ‫ܒ‬ ‫ܘ‬‫ܐ‬ ‫ܘܒ‬ ‫ܘܐܬ‬ ‫ܘ‬‫̈ܪ ܐ ܒ ̈‬

‫ܗܘܢ‬ ‫ܒ‬ ‫ܬܗܘܢ ̈ ܐ‬ ‫̈ ܒ ̈ ܒ ܗܘܢ‬ ‫ܒ ܒܐ ܕܐ ܐ ܕܬܘ ܐ‬ ‫ܬܘ ܘܢ‬ ‫ܘ‬ ‫ܐ ܕܒ‬ ‫ܬܓ‬ ‫ܒ ܘܢ ‪-‬‬ ‫‬‫ܐ ܐܬ‬ ‫ܒ ܒ ܐ ܕ ܐ ܗܘܐ‬ ‫ܒ ܪܗ‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܒܒ ܗ ܐܬܬ‬ ‫ܐ‬ ‫ܘܢ‬

‫‪Sirach Chapter 45‬‬ ‫‪45:1‬‬ ‫‪45:2‬‬ ‫‪45:3‬‬ ‫‪45:18‬‬ ‫‪45:20‬‬ ‫‪45:22‬‬ ‫‪45:26‬‬

‫ܐ‬

‫‪-‬‬

‫‪42:19‬‬ ‫‪42:20‬‬

‫̈ܪܐ ‪ -‬ܘ‬ ‫ܐܕ‬

‫ܪ‬

‫‪Sirach Chapter 44‬‬

‫‪Sirach Chapter 42‬‬

‫ܗ‬ ‫ܒ‬

‫‬‫‬‫ܙ‬ ‫‬‫‬‫‪-‬‬

‫ܘ ܡ‬ ‫ܐ‬ ‫ܬ ܐ ܗܝ‬ ‫̈‬ ‫̈ ܗܝ ܘ ܓ ܐ‬ ‫ܐ‬ ‫ܐ ܕܓ‬ ‫ܐ ܕܪܘ ܐ ܕ ܪ ܒ‬ ‫ܐ ܕ‬ ‫ܢ‬ ‫ܘܒ ܗ ܘܢ‬

‫ܐ‬ ‫‪ ‬‬ ‫‪46:1‬‬ ‫‪46:2‬‬ ‫‪46:4‬‬

‫ܘܪ‬ ‫ܘܪܒ‬ ‫ܘܐ‬ ‫ܘ‬‫ ̈ܪ‬‫ܘ‬‫‬‫ܕ̈ܪܐ ܕ‬

‫ܪ‬ ‫̈ܐ‬

‫̈ܒ‬

‫‪-‬ܘ‬

‫ܐ ܘܐܦ ܒ ̈‬ ‫ܡ‬ ‫̈‬ ‫ܒܒ ̈ܪ ܐ ܘܬ‬ ‫ܐ‪-‬‬ ‫ܐ ܘ̈ ܗ‬ ‫ܡ‬ ‫ܒ ܒ ܒ ܐ ܐ ܕܬܢ ܘܐܒ ܡ ‪-‬‬ ‫ܘ ܪ‬ ‫ܐ ܕ ܕ ܐ ܘ ̈ܪܐ ܕ ܐ‬ ‫ܘܢ ‪-‬‬ ‫ܓ ܬܐ‬ ‫ܘܢ‬ ‫ܐ ܒ ܘܢ ܘ‬ ‫ܕ‬ ‫ܐ‬

‫ܒ̈ ܐ ܐ ‪-‬‬

‫‪Sirach Chapter 46‬‬

‫ܥ ܒ ܢ ܒ ܒ ܬܐ ܐܬ‬

‫ܓܒ ܐ ܒ‬ ‫ܐ ܪܒܐ ‪-‬‬ ‫ܐ‬ ‫}‪ {159v‬ܒ‬ ‫ܐ ܐܐ‬ ‫̈‬ ‫‪ -‬ܘܗܘܐ ܐ ܬ̈ܪ‬

‫ܘܐ‬

‫ܐ ܕܒܐ ܗ ‪-‬‬

‫‪183 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪38:9‬‬ ‫‪38:16‬‬ ‫‪38:17‬‬ ‫‪38:21‬‬ ‫‪38:22‬‬ ‫‪38:23‬‬ ‫‪38:24‬‬ ‫‪38:25‬‬ ‫‪38:26‬‬ ‫‪38:27‬‬ ‫‪38:28‬‬ ‫‪38:29‬‬ ‫‪38:30‬‬ ‫‪38:31‬‬ ‫‪38:32‬‬ ‫‪38:34‬‬ ‫‪38:35‬‬

‫‪39:2‬‬ ‫‪39:3‬‬ ‫‪39:6‬‬ ‫‪39:9‬‬ ‫‪39:11‬‬ ‫‪39:12‬‬ ‫‪39:13‬‬

‫‪39:14‬‬ ‫‪39:15‬‬ ‫‪39:16‬‬

‫ܐ‬

‫̈‬ ‫ܐ‬

‫‪ ‬‬

‫‪39:17‬‬

‫ܐܪ ܐ‬

‫ܘ‬ ‫ܨ ܡ‬ ‫ܒ ܝ ܐܦ ܒ‬ ‫ܐ ܕܗܘ ܐ ܐ‬ ‫ܘܐ ܐܘ ܐ ‪-‬‬ ‫ ܘ ܐܒ‬‫̈‬ ‫‬‫ܐ ܘ ܒ ܬܐ ܒ ܐ ܐ ܕ‬ ‫ܒ ܒܐ‬ ‫ܕ‬ ‫ܬܪܐ‬ ‫ܘ ܬܬ‬ ‫ܐܕ ܐܕ ܐܘ ܐ‪-‬‬ ‫ܕܐ‬ ‫‬‫ܐ ܗܘ‬ ‫ܐܬܕ ܕ‬ ‫‬‫ܕܘ‬ ‫ܐܗ ܐܒ‬ ‫ܐ ܕܒ‬ ‫ܐ ܗܘ‬ ‫ܩ‬ ‫ ܘܕ‬‫‬‫ ܕܒ ܘ̈ܪܐ ܕܒ ܘܒ ܘ̈ܪܐ‬‫ܘ ܒ ܪ ܒ ܓ ܐ ܕܙܪ ܘ ܪܗ ܓ ܘ ܒ ܗ‬ ‫ ܒ ܒ ܐ ܕܓ ܐ ܘܕ ̈ܒ ܐ ܘܕ ܓ ܐ ‪-‬‬‫̈ ܒ ܗ‪-‬ܘ ܒ‬ ‫ ـ ̈ ܒ ܐ ܕ ܪܐ‬‫ܨܘܪܬܐ ܕ ܒ ܗ ̈ ܕܢ ̈ ܗܝ‬ ‫̈‬ ‫ܗ ܐ }‪ ̈ {158r‬ܗܝ ܒ ܐ‬ ‫ܒ‬ ‫ܘ‬‫ܒܗ‬ ‫ܘܓ‬ ‫ܐܬ‬ ‫ܐܘ‬ ‫ܘܕ̈ܪ ܗܝ‬ ‫‬‫ܗܘܢ ‪-‬‬ ‫ܘܢ ܗ‬ ‫ܐ‬ ‫ܐ‪-‬ܒܡ‬ ‫ܒܐ‬ ‫ܘܢ‬ ‫ܘܒ‬ ‫ܒܢ‬ ‫ܕ ܐ‬ ‫ ܘܪ ܘܢ ܒ ܒ ܐ ܕܐܘ ܬܗܘܢ‬‫ܐ‪-‬‬ ‫ܒ ܡ ܗܘ ܕ ܒ‬

‫‪ ‬‬ ‫‪39:23‬‬ ‫‪39:25‬‬ ‫‪39:26‬‬ ‫‪39:27‬‬ ‫‪39:28‬‬ ‫‪39:29‬‬ ‫‪39:30‬‬ ‫‪39:31‬‬ ‫‪‬‬

‫‪39:34‬‬

‫ܘ‬ ‫ܕܗ ܒ ܘܗ‬ ‫ܓܒ‬

‫ܕ‬

‫ܒ‬

‫ܐ ܘܒ ܐ ܗ ܗܘ‬ ‫ܒ ܐ ܗ‬ ‫ܐ‬ ‫ܘܢ‬ ‫ ܘܗ ܐܪ ܐ ܕ‬‫̈‬ ‫ܒܐ ܐܬܒ ‪-‬‬ ‫ܒ ܐ ܒ‬ ‫ ̈ܐ ܘ ܪܐ ܘ ܙ ܘ ܐ ‪ -‬ܘ ܒܐ ܘ ܐ ܘ‬‫‬‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܒ ܐ ܐܒ ܘ ܒ ܐ‬ ‫ܗ‬ ‫ܗ̈‬ ‫ܐ ܪܘ ܐ ܕ ̈ ܐ ܐܬܒ ܝ ‪-‬‬ ‫ܪܐ ܘܒ ܕܐ ܘ ܐ ܐ ܕ ܬܐ ‪-‬‬ ‫ܬ ܐ ܘ ܒܐ ܘ ̈ ܘܬܐ ‪-‬‬ ‫̈ ܗܘܢ‬ ‫ܗ‬ ‫ ܘܒ‬‫̈‬ ‫ܒ ܐ ܐ‬ ‫ܐܬܒ ܐ‬ ‫ܕ ̈ ܒ‬ ‫‬‫ܕܒ ܒܐ ܒ ܗ‬ ‫‪ -‬ܘ ܢ ܙܒ ܘܢ ܓܒ‬

‫ܐ‬

‫‪Sirach Chapter 40‬‬

‫‪40:1‬‬ ‫‪40:2‬‬ ‫‪40:3‬‬ ‫‪40:4‬‬ ‫‪40:5‬‬ ‫‪40:6‬‬ ‫‪40:8‬‬ ‫‪40:12‬‬ ‫‪40:14‬‬ ‫‪40:15‬‬

‫‪Sirach Chapter 39‬‬

‫̈‬

‫ ܘܒ‬‫ܬܐ‬ ‫ ܘܒ‬‫̈‬ ‫ܬܪ ‪-‬‬ ‫ ܗܘ‬‫ܕܘ‬ ‫ܘ ܒ‬ ‫ܐ‬ ‫ ܘܒ ܐ‬‫‬‫ܐ‬ ‫ܒ ‪-‬‬ ‫ܐܢ ܒܐ ܒܐ‬ ‫̈‬ ‫ܬܪ ܐ‬ ‫ܪܐ ܒ‬ ‫ܐ‬‫̈‬ ‫̈‬ ‫ܢ ܐ ̈ ܐ ܘܐ‬ ‫ܙܕ ܐ ܘ ܥ ܒ‬ ‫̈‬ ‫̈ܐ ܘܐ ܒ ܐ ܒܐ ܒ‬ ‫ܐ̈ܪܙܐ ܕ‬ ‫ܪ ܢ‬ ‫ܐܕ‬ ‫ܐ ܪ ܐ ܕ ܒ ܒܐ̈ܪܙܘܗܝ ܘܐ‬ ‫‬‫̈‬ ‫ܓܒ ܘܬܗ ܒ ܒ ܐ ‪-‬‬ ‫ܘܢ ̈ܒ ܘܗܝ ܕ ܐ ܐ ܐ ܐ ‪-‬‬

‫‪39:32‬‬

‫ܕܐ‬

‫ܗ‬

‫ܐ ܘܗ‬

‫ܐ‪-‬ܘ‬ ‫ܘܢ ܒ ܘܢ‬

‫ܕܐ‬

‫‪40:16‬‬ ‫‪40:18‬‬ ‫‪40:21‬‬ ‫‪40:25‬‬ ‫‪40:28‬‬ ‫‪40:29‬‬

‫ܐ‬

‫ܪܐܕ̈ܐ‬ ‫ܘ ܐܕ‬‫ܐ ܕ ܬܗܘܢ‬ ‫ܐ‬ ‫‬‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܒ‬ ‫ܒ ̈ܪ ܬܐ ܕ ܐ ܘ ܐ‬ ‫ܘ ܐ‬ ‫ܝ ܬܓܐ ‪-‬‬ ‫ܘܢ‬ ‫ܘ ܐܘ ܐ‪-‬ܒ ܐܕ ܐ‬‫ܒ ܘܐ ܕ ܐ ‪-‬‬ ‫ܕ‬ ‫ܗܘܢ‬ ‫}‪{158v‬‬ ‫ ܘ ܬܪܐ‬‫ܢ‬ ‫ܐ ܐܦ ܗ ܢ‬ ‫ܘ ܝ‬‫ܓ ܘܢ‬ ‫ܗ ܢܓ‬ ‫ܘ ܐ ̈ ܐ ̈ܪ ܐ ܬܗܘܐ ‪ -‬ܐ ܒ ܕ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܓ ܐܕ ‪-‬‬ ‫ܘܐ ܒ ܒ ܕ‬ ‫ܢ ܐ‪-‬‬ ‫ܪܒ ܬܐ ܘܐ ܐ‬ ‫ܙ ܐ‪-‬‬ ‫ܐܒ ܒܐ ܘܐ ܕ ܐ ܒ‬ ‫ܐ ܒܐ‬ ‫ܕܗܒܐ ܘ ܐ ܐ ̈ ܪܓ ܘ ܬ̈ܪ ܘܢ‬ ‫ܬ ܗܝ ‪-‬‬ ‫ܒ ܝ ܕ ܐܠ‬ ‫ܒ ܗܝ‬ ‫ܐ‬ ‫ܘܪܐ ܕܐ‬ ‫ܓܒ ܐ ܕ ܒ‬ ‫ܐ ܕ ܐ ܗܘ ܐ‬ ‫ܕܪ ̈ܪܓ ܓ ܐ ‪-‬‬

‫‪182 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫‪ ‬‬

‫‪33:17‬‬ ‫‪33:19‬‬ ‫‪33:20‬‬ ‫‪33:21‬‬ ‫‪33:24‬‬ ‫‪33:25‬‬ ‫‪33:30‬‬

‫ ܘܐ‬‫ܐ ܨܘܬܘ‬ ‫ ܘ̈ܪܘܪܒ ܐ ܕ‬‫ܒ ܒ ̈‬ ‫ ܬ‬‫ܐܒ‬ ‫ܘ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܘܒ ܒ ܐ ܕ ܓ ܘܢ‬ ‫ܐܘ ܐܘ ܐ‬ ‫ܝ‬ ‫ܐ‬ ‫ܘܐ ܐ ܕܘ‬ ‫ܐ ܓܐ ܐ ̈ܪܘܗܝ ‪-‬‬ ‫ܐ‬

‫‪Sirach Chapter 36‬‬

‫ܪܬܝ‬

‫̈‬

‫ܒ‬

‫ܬ‬

‫‪36:4‬‬ ‫‪36:6‬‬ ‫‪36:7‬‬ ‫‪36:9‬‬ ‫‪36:10‬‬ ‫‪36:16‬‬ ‫‪36:19‬‬ ‫‪36:20‬‬ ‫‪36:21‬‬ ‫‪36:25‬‬ ‫‪36:29‬‬ ‫‪36:30‬‬

‫ܒ‬

‫‪-‬‬

‫ܐ‪-‬‬ ‫ܒܒ ܟ ܘܐܢ‬

‫‪Sirach Chapter 34‬‬ ‫‪34:4‬‬ ‫‪34:5‬‬ ‫‪34:6‬‬ ‫‪34:8‬‬ ‫‪34:9‬‬ ‫‪34:12‬‬ ‫‪34:13‬‬ ‫‪34:18‬‬ ‫‪34:19‬‬ ‫‪34:25‬‬ ‫‪34:27‬‬

‫ܘ‬

‫ܪ‬

‫̈ ܐܘ ̈‬ ‫ܡ‬

‫ܘܐܢ‬ ‫‬‫ܒ‬ ‫ܒܐܬܪܐ ܕ‬ ‫ ܘܕ‬‫ܓ‬ ‫̈‬ ‫ܙܒ ̈ ܐ ܓ ܐܬܐ‬ ‫ܐܬܬ‬ ‫ܘ‬‫ܪ‬ ‫ ܘܕ‬‫‪ -‬ܘܗܘ ܒ‬

‫ܙ ܬܐ ‪-‬‬ ‫ܬܐ ‪-‬‬ ‫ܐ ܘ ـ ̈ܐ‬ ‫ܐܒ ̈ ܒ‬ ‫ܐ ܐܬ‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܐܪܐ‬ ‫ܡܒܐ‬ ‫‬‫‬‫ܬܐ‬ ‫ܐ‬ ‫ܘ ܗܘܐ‬ ‫ܕ‬ ‫ܐܐ ‪ -‬ܘ‬ ‫ܘܢ ܐ ܕ ܐ ܙ ܐ‬ ‫ܪ ܐܒ ܐ‬

‫ܐ‬

‫‪37:3‬‬ ‫‪37:5‬‬ ‫‪37:6‬‬ ‫‪37:8‬‬ ‫‪37:10‬‬ ‫‪37:11‬‬

‫‪ ‬‬ ‫‪34:28‬‬ ‫‪34:29‬‬ ‫‪34:31‬‬

‫ܪ‬

‫ܒ ܐ ܘܐ‬ ‫ܒ ܟ ܘܐ‬ ‫ܐ‬ ‫‪ -‬ܐܘ ܐ ܐܗ ܕܨܡ‬

‫ܐ ܐܗ‬ ‫ܒ ܕ‬

‫ܐ‬

‫ܐ‬ ‫ܬ̈ܪ ܘܢ‬ ‫‪37:13‬‬ ‫‪37:14‬‬ ‫‪37:15‬‬

‫‪Sirach Chapter 35‬‬ ‫‪35:4‬‬ ‫‪35:7‬‬ ‫‪35:9‬‬ ‫‪35:11‬‬ ‫‪35:12‬‬ ‫‪35:15‬‬ ‫‪35:21‬‬ ‫‪35:23‬‬ ‫‪35:24‬‬ ‫‪35:26‬‬

‫ܐ‬

‫ܐ ܗܘ‬

‫ܘܕ ܒ ܙܕ‬ ‫ܗܘ‬ ‫ܕܒ ܕ‬ ‫ܕ‬ ‫ܗܒ ܗ ܕܒ ܐ ܒܐ ܬܬ ܒ ‪-‬‬ ‫ܢܐ ̈ ‪-‬‬ ‫̈ܗܒ ܟ ̈ ܘ‬ ‫ܒ‬ ‫ܘ ܐ ܐ ܐܢ ܗܘ‬ ‫ܓ‬ ‫‬‫ܕ ܐ ܒ ܕ ܐ ܗܘ ‪-‬‬ ‫‬‫ ܘ ܡ ܐ ܪܒ ܬܐ ܐ ‪-‬‬‫̈‬ ‫ܘܢ ܕ ܐ ‪-‬‬ ‫ܐܕ ܒ‬ ‫‬‫̈‬ ‫ܒ ܐ ܒ ܘܢ ‪-‬‬ ‫ܐܕ‬ ‫ܐ ܕ ܐ ܒܒܐ ܕ ܒ ܐ‬ ‫‪-‬ܐ‬

‫ܒ ‪-‬‬ ‫ܒ ܐ ܕ ̈ ܘܢ ܐܬ‬ ‫ܬ ̈‬ ‫ܐܬܘܬܐ ܘ ܐ ܬ ̈ ܬܐ‬ ‫ܬ ܐ ܐ ܘܕܪ ܐ ܕ ܐ‬ ‫ܒ ܒܒܐ‬ ‫ܬܒ ܐܐ ܘܒ‬ ‫ܐ ܘ ܐ ܙܒ ܐ ‪-‬‬ ‫ܐܒ‬ ‫̈‬ ‫̈‬ ‫ܐ }‪{157v‬‬ ‫ܐ‬ ‫ܘ ܐܪܬܘܢ ܐ ܐ ܕܐ ܬ‬ ‫ܘ ܐ ܟܗ‬‫̈‬ ‫ܒ‬ ‫ܕ‬ ‫ ܘ ܐܬ ܒ ̈ ܬܐ ܕ ܒ ܐ‬‫ܗ ܢ‬ ‫ ܘ ̈ܒ‬‫ܐ ܓ ܐܐ ܨ ܗ ‪-‬‬ ‫ܒܐ‬ ‫ܒ‬ ‫ܗܝ‬ ‫ ܪܐ ܗܝ ܓ ܐ ܬܟ ܘܐ‬‫ܐ ܬܐ ܓ ܘ ܒ ܪ‬ ‫ ܘܐܬܪ ܕ‬‫‪Sirach Chapter 37‬‬

‫ܐ ܐܬܒ‬ ‫ܫ‬

‫ܐܪ ܐ ̈ܒ ܐ ܕ‬ ‫ܒܒܐ ܘܐ‬

‫ܐ‬ ‫ܒ‬

‫ܐܐ ܘܒ ܐ‬ ‫ܒ‬ ‫ܪ ܐܕ‬ ‫ܐ‬ ‫ܗܝ ܒܒ ܟ‬ ‫ܘ ܬ‬‫ܡ ܐܒܐ‪-‬ܕ ܐ ܐ‬ ‫ ܘܕܥ‬‫ܬܘ ܐ ܒ ܐ‬ ‫ܪܐܙܟ‬ ‫ܒ ܐܟ ܘ‬ ‫ܬܬ‬ ‫ܘ‬‫ܒ‬ ‫ܙܒ ܐܘ‬ ‫ܒ ܐ‬ ‫ܒ ̈ܪ ܐ ‪-‬‬ ‫̈ܪ ܐ‬ ‫ܘ ܐ ܐܕ‬ ‫ܕ‬ ‫ܘܗܝ ܬܗܘܐ‬ ‫ܒ ܐ ܕܒ ܐ‬ ‫ܘ‬ ‫ܐ‬ ‫ܒ‬ ‫ܕܗ ܬܗ ܗܝ ܬ ܗܝ ‪-‬‬ ‫ܬܪܐ ܕ ܐ ܕ‬ ‫‬‫̈‬ ‫ܐ ܡܒ ܐ ܐܘ ܡ‬ ‫ܐܘܪ ܒ‬ ‫ ܕܗܘ‬‫ܡ‬

‫‪ ‬‬ ‫‪37:18‬‬ ‫‪37:24‬‬ ‫‪37:29‬‬

‫ܐܒܐ‬ ‫ܘܕ‬ ‫̈ ܗܝ‬ ‫ܬ ܓܐ‬ ‫ܐ‬

‫ܘܒ ‪-‬‬ ‫ܒ ܬ ̈ ܐܘ ܒ‬

‫ܘܢ‬

‫ܐ ܕܬ ̈ ܐ ܘ ܬܒܐܫ‬ ‫ܐ‬ ‫ܐ ܓ ܐܬܐ‬

‫‪Sirach Chapter 38‬‬ ‫‪38:3‬‬ ‫‪38:8‬‬

‫ܬܪ‬ ‫ܘܐܦ ܒ‬

‫ܗ ܕܐ ܐ‬ ‫ܐ‬

‫ܒ ̈ ܐ‬

‫‬‫ܕ ܒ‬

‫ܒܐ‬

‫‪181 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪29:9‬‬ ‫‪29:12‬‬ ‫‪29:14‬‬ ‫‪29:17‬‬ ‫‪29:18‬‬ ‫‪29:19‬‬ ‫‪29:20‬‬

‫‪‬‬

‫‪‬‬

‫‪29:21‬‬ ‫‪29:22‬‬ ‫‪29:24‬‬ ‫‪29:25‬‬ ‫‪29:26‬‬ ‫‪29:28‬‬

‫ܕ‬

‫ܘܐ‬ ‫ܨܘܪ ܙܕ ܐ ܘ‬ ‫ܕܒ‬ ‫ܒ‬ ‫ ܘ ܕ ܒ ܒ ܬܬܐ ܩ‬‫ܒ‬ ‫ܘܕ ܒ ܒ‬ ‫ܐ̈‬ ‫ܝ‬ ‫ ܐܦ‬‫̈‬ ‫ܗܝ ܕ ܐ ܒ ܒ ܬܐ‬ ‫ܐܕܒ‬ ‫̈‬ ‫‬‫ܒ‬ ‫ܐ‬ ‫ܗܝ‬ ‫ܒ‬ ‫ܘܕܪܕܦ‬ ‫ܐ ܐ‬ ‫ܘ ܐ‬‫ܪ‬

‫ܒ‬ ‫̈ܐ‬

‫ܐ‬ ‫ܐ‬ ‫‪-‬‬

‫ܐܪܘ ܝ ‪-‬‬ ‫ܒ ܓ ܟ ܘܗܝ ܬ‬

‫‪30:13‬‬ ‫‪30:21‬‬ ‫‪30:22‬‬ ‫‪30:23‬‬ ‫‪30:24‬‬

‫‪31:21‬‬ ‫‪31:22‬‬

‫ܐ‪-‬‬ ‫ܐ ܘ ̈ ܐ ܘܬ‬ ‫ܗܝ ܕܒ ܐ‬ ‫ܗ‪-‬‬ ‫ـ ܕ‬ ‫ܐܬ‬ ‫ܐ ܢ ̈ ܗܝ ܕ‬ ‫ܒ̈ ܐ ܒ ܒ ‪-‬‬ ‫ܐܐ ܘ ܐܨ ܐ‪-‬‬ ‫ܘܪܐ ‪-‬‬ ‫ܐܐ ܒ ܬ‬ ‫ܐܬܐ ܘ̈ܪܒ ܐ ܘ ܐ ܕ ܙ ܐ‬

‫‪Sirach Chapter 30‬‬ ‫‪30:1‬‬ ‫‪30:4‬‬ ‫‪30:5‬‬ ‫‪30:7‬‬ ‫‪30:9‬‬ ‫‪30:10‬‬ ‫‪30:11‬‬ ‫‪30:12‬‬

‫‪31:11‬‬ ‫‪31:13‬‬ ‫‪31:14‬‬ ‫‪31:16‬‬ ‫‪31:19‬‬ ‫‪31:20‬‬

‫̈‬

‫‪31:28‬‬ ‫‪31:29‬‬ ‫‪31:30‬‬ ‫‪31:31‬‬

‫‪ ‬‬

‫ܘܗܝ ‪-‬‬

‫‪32:2‬‬ ‫‪32:6‬‬ ‫‪32:11‬‬ ‫‪32:17‬‬ ‫‪32:19‬‬ ‫‪32:20‬‬

‫̈‬

‫̈‬ ‫ܗ‬

‫ܗܘ ܙ ܪ‬

‫‪32:23‬‬ ‫‪32:24‬‬

‫‪31:1‬‬ ‫‪31:2‬‬ ‫‪31:3‬‬ ‫‪31:8‬‬ ‫‪31:10‬‬

‫‬‫‬‫‬‫‪-‬‬

‫ܓܒ ܐ‬

‫ܐ‪-‬‬

‫ܟ ܬܬܪ‬ ‫ܐ‬

‫̈ܐ ܬ‬ ‫ܘܒ‬ ‫ܘܢ ܘ ܦ ܕ ܘܢ ܘ‬

‫ܪܒܐ ܐ‬ ‫ܒ ܪ‬ ‫ܗܘܝ‬ ‫ܐ‬ ‫ܒ‬ ‫ܬܗܘܢ ܬ ܘܪܒ ‪-‬‬ ‫̈‬ ‫ܐ ܕܕܗܒܐ ܘ ܒ ܐ ܘܙ ܓ ܐ ‪-‬‬ ‫ܐ‬ ‫ܒ ܟ‬ ‫ܗܕ‬ ‫ܘ ܐ ܒ‬‫ܐ‪-‬‬ ‫ܐ‬ ‫ܐ‬ ‫ܒ ܐ‬ ‫ܬ ܐ‬ ‫ܘ ܒ ܪܕܒ ܐ‬‫ܒ ܐ ܐ‬ ‫ܒܐܘܪ ܐ ܕ ܪܬܐ ܬܐܙܠ ܕ ܐ ܬܬ‬ ‫ܕܬ̈ܪܬ ̈ܙܒ‬ ‫ܗܘ‬ ‫ܕܗ ܐ ܗܘ‬ ‫ܕ‬ ‫‬‫ܕ ܐ‪-‬‬ ‫ܕ ܐܘܪ‬ ‫‪Sirach Chapter 33‬‬

‫‪33:1‬‬ ‫‪33:6‬‬ ‫‪33:7‬‬

‫ܐ‪-‬‬

‫‪Sirach Chapter 31‬‬

‫ܕܐ‬ ‫ܘܨ ܐ‬ ‫ܐ‬ ‫ܘ ܐܬ ܐ‬ ‫̈‬ ‫ܒ ܬ ܐ‬ ‫ܘ ܬ‬ ‫ܐ‬ ‫ܘܒ ܪ‬ ‫ܗ ܕܐܬܕܒ ܒ ܘܗܘܐ‬ ‫ܗ ܕܐ‬ ‫ܒ ܐ‬

‫ܒ ܘܬ ܒ ̈ ܗ‬ ‫̈‬ ‫ܘ ܐ ܐܕ ܐܕ̈ ܐ‬‫ ܘܒ ܓ ܐ ܬ ܒ ܨ ܐ ܟ‬‫ ܘ ܬܗܘܐ ܓܓ ܢ ܕ ܬ‬‫ܗ ܕܙܕ ܐ ‪-‬‬ ‫ܡܓ ܙ ܪ‬ ‫ܐܒܐ ܘ ܪܐ ܘ ܐ ܘ ܐ ܘܗ ܓ ܐ‬ ‫ܐ‪-‬‬ ‫ܓ ܐ ܘܬܬ‬ ‫ܓ‬‫ܒ ܗܘ‬ ‫ܒ‬‫ ܘ ܬܒ‬‫‬‫ܐ‬ ‫ܬܐ ܒ‬ ‫ܐܕ‬ ‫‬‫ܬܐ ܘ ܐܒ ܪ ܐ ‪-‬‬ ‫ܐܒܐ ܘ‬ ‫̈‬ ‫̈‬ ‫ܗ‬ ‫ܘ ܓ ܨܘ‬ ‫‬‫̈‬ ‫ܒ ܐ ܐ‬ ‫‪ -‬ܘ ܬܨܐ‬

‫̈ ܐ‬

‫‪Sirach Chapter 32‬‬ ‫‪32:1‬‬

‫ܕܪ ܒ ܗ ܬ ܙ‬ ‫‬‫ܐܒ ܗܝ ܘ ܒ ܕ‬ ‫ܐ }‪{156v‬‬ ‫ ܘܒ ܬܗ‬‫ܐ ܩ ܒ‬ ‫ܘ‬‫ ܘܐܢ ܬܓ‬‫ ]ܕ ܓ ܟ[ ܘ ܬܐ ܐ‬‫ܬܗ ‪-‬‬ ‫ܗܝ ܒ‬ ‫ܬ‬ ‫ܗܘ ܘ‬ ‫ܦܪ‬ ‫ܘ ܕ‬ ‫ܕ‬ ‫̈‬ ‫ܬܗ‬ ‫ܕ ܐ‪-‬ܒ‬ ‫̈‬ ‫ܒ ܐܕ‬ ‫ ܘ ܬܬ‬‫̈‬ ‫ܗܝ ܕܒ‬ ‫ܘܬ ܒܐ ܐ ܢ ܓ‬ ‫ܒ ‪-‬‬ ‫ܘ‬ ‫ܠ‬ ‫ܐ ̈ܪܬܐ ܨ‬ ‫‪ -‬ܘܕ ܒ ܒ‬

‫̈‬

‫‪ ‬‬

‫ܗ‬ ‫ܕ‬

‫‪33:8‬‬ ‫‪33:11‬‬ ‫‪33:12‬‬ ‫‪33:16‬‬

‫ܐ ܘܗܘܐ‬ ‫ܐܘ ܐ‪-‬‬

‫ܓ ܒ ܒ ܐ ܐ ܐܢ ܒ‬ ‫ܐ‬ ‫ܕܕ‬ ‫ܐ ̈ܪ ܗܝ ܕ ‪-‬‬ ‫ܐ‬ ‫ܐ‬ ‫̈‬ ‫ܐ‬ ‫ܐ }‪ {157r‬ܒ ܐ ܕ‬ ‫ܐܐ‬ ‫‬‫‬‫ܗ ܕ ܐ ܐܬ‬ ‫ܒܡܒ‬ ‫ܗܕ ܐ ܫܐ ܢ‪-‬‬ ‫ܒܡܒ‬ ‫ܘܢ‬ ‫ܘܗ ܘ ܐ ܢ‬ ‫ ܘ ܘܢ‬‫ܒ ܕ ܐܒ ܪ‬ ‫ܐܬ ܐ‬ ‫ܘܐܦ ܐ ܐ‬ ‫̈ ܐ‬

‫‪-‬‬

‫‪180 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫ܒ ̈ܝ ܘ ܬܪ‬

‫‪ ‬‬

‫‪25:12‬‬

‫‪-‬ܐ ܕ‬

‫‪25:13‬‬ ‫‪25:17‬‬

‫ܬܐ ܘ ܐ ̈‬ ‫ ܒ ܐ ܬܘܪܩ ܐ‬‫ܓ ܕ ܐ‬ ‫ܬ‬ ‫ ܘܕ ܒ ܒ‬‫̈‬ ‫ ܐ ܬܘܪ ܐ ܓ ܕ ܐ ܕܐܙ ܘ ܓ ܐ ‪-‬‬‫ܒ ܟ‬ ‫ܘ‬ ‫‪ -‬ܒ ܟ ܨ ܗܒ‬

‫‪ ‬ܐ‪‬‬

‫‪25:18‬‬ ‫‪25:25‬‬ ‫‪25:26‬‬

‫ܕ‬

‫‪26:29‬‬

‫ܐ ܬܗ‬

‫ܬܐ ܕ ܒܐ ‪ -‬ܒ ܬܗ ̈ ܕܐ ܬܐ‬ ‫ܘܬܘ ܐ ܐ‬ ‫ܐ ̈ ܗܝ ܕܒ‬

‫‪26:10‬‬ ‫‪26:12‬‬

‫‪26:14‬‬ ‫‪26:15‬‬ ‫‪26:16‬‬ ‫‪26:18‬‬ ‫‪26:20‬‬ ‫‪26:22‬‬ ‫‪26:24‬‬ ‫‪26:26‬‬ ‫‪26:27‬‬

‫‪26:28‬‬

‫ܐܕ‬

‫‪Sirach Chapter 27‬‬

‫‪27:6‬‬ ‫‪27:10‬‬

‫‪ ‬‬ ‫‪27:12‬‬ ‫‪27:13‬‬ ‫‪27:14‬‬ ‫‪27:17‬‬ ‫‪27:21‬‬

‫‪Sirach Chapter 26‬‬

‫‪26:2‬‬ ‫‪26:4‬‬ ‫‪26:7‬‬ ‫‪26:8‬‬ ‫‪26:9‬‬

‫ ܐܢ ܒ ܕܐ ܒ ܕܐ‬‫̈ܐ‬

‫ܬ‬

‫ܕܕܩ‬

‫ܘ ̈‬‫̈ ܗܝ ܒ ܘܬܐ‬ ‫‬‫ܗܘ ܘܐܢ‬ ‫ܐܢ‬ ‫ܒܐ‬ ‫ܐ‬ ‫ܘ ܕ ܒ‬‫ܐ‪-‬‬ ‫ܪܘܓ ܐ ܪܒܐ ܐ ܬܐ ܪܘ ܐ ܘ‬ ‫̈‬ ‫ܘ‬ ‫ܬ }‪{155v‬‬ ‫ܙ ܬܗ ܕܐ ܬܐ ܒ‬ ‫ܓܒ ̈ ܬܬ ܥ‬ ‫ܐ ܐ ܐܢ ܓ ܒ‬ ‫ܕ‬ ‫‬‫̈‬ ‫ܐܘ‬ ‫ܘ‬‫ܗ ܐ ܗܝ ܐ ܬܐ‬ ‫ܓܐܪܐ‬ ‫ܘ ܡ‬ ‫ܪ‬ ‫ܓ ܬܐ ܕ‬ ‫̈‬ ‫ܕ ܐ ܒ ܘܬ ܓܓ ܬܐ‬ ‫ܘ‬‫ܒ ܬܐ ܐ ܬܐ ܒ ܘܬܬ ܐ ‪-‬‬ ‫ܒ ܬܐ‬ ‫ܗ ܕܐ ܬܐ‬ ‫ܐ ܕܕ ܒ ܐ ܕ ܐ ܗ ܐ‬ ‫ܐ‬ ‫ܒ ̈ܐ ܒ ܬܒ ܒ ܗ‬ ‫ܒ ܗ‬ ‫ ܐ ̈ܒ ܗ ܒ‬‫ܐ ܒ ܐ‪-‬‬ ‫ܪܥ‬ ‫ܬܟ‬ ‫ܒ‬ ‫ܐ ܬ ܓܒ ܐ ܕ ܐ‬ ‫ܡ ܬܬ‬ ‫ܐ ܬܐ ܓ ܬܐ ـ‬ ‫ܬܬ‬ ‫ܕ ܕܒ‬ ‫ܓ ܗܝ ܕ ܬܐ‬ ‫ܒ ܬܐ ܕ‬ ‫ܬܐ ܐ ̈ ܐ ܕ ܒ ܬܐ ܨ ܐ ܒ‬ ‫ܬܬ‬ ‫ܐ ܐܦ ܒ‬ ‫ܐ‬ ‫ܬܬ ܥ‬ ‫ܐ ܒܓܐ ܬܗ‬ ‫ܐܕ ܕ‬ ‫ܪ‬‫ܐ ܗ ܐ ܬܬ ܐ‬ ‫ ܘܐ ܐ ܐ ܕ‬‫ܐ‬ ‫ܒ‬ ‫ܐܐ‬ ‫ܐܘ‬ ‫ܐ ܬܐ‬ ‫ܒ ܕܐ‬ ‫ܐܕ ܕ‬ ‫ܕ ܒܐ ܬܬ‬ ‫̈‬ ‫ܬܬܪ ܐ ܒ ܓ ܐ ܕ ܒܐ ܐ ܒܐܘ‬ ‫ܕܒ ܘܢ‬ ‫̈‬ ‫ܓܒ ܐ ܒ ܐ̈ܪܐ‬ ‫ܬ̈ܪܬ ܨܒ ܢ ܬܘܪ ܒ ‪-‬‬ ‫ܘܐܨ ܟ ܘ ̈ ܐ ܝ ܐ ܕܐܬܒ ܪ‬ ‫ܕܐܬ‬ ‫ܐܕ‬ ‫ܗܝ‬ ‫ܐ‬ ‫ܐ ܗܘܢ ‪ -‬ܒ‬

‫‪27:25‬‬ ‫‪27:26‬‬ ‫‪27:27‬‬ ‫‪27:29‬‬ ‫‪27:30‬‬

‫ܐ‬ ‫‪-‬‬

‫ܕ‬

‫ܐ ܕܐ ܐ ܒ‬ ‫̈ܐ‬ ‫̈ܒ ܝ‬

‫ܐ̈ܪܘܗܝ ܗ ܐ ‪-‬‬

‫̈‬ ‫‬‫ܒ‬ ‫ܘܢ‬ ‫ܬܐ ܗܘ‬ ‫ ܘܓ‬‫̈‬ ‫ܐ ܐܕ ܐ‬ ‫ܗܒ ܗ ܕܪ ܐ‬ ‫ܗܝ ‪-‬‬ ‫ܐ ܒ ܟ ܘܐܬܬ‬ ‫ܒܐ ܘ ܘܬܐ ܐ ܬܪ ܬܐ‬ ‫ܐܐ‬ ‫ܕ ܘ‬ ‫ܒ ܐ ܗܘ‬ ‫ܓ ܕ ܪܐܙܐ‬ ‫ܒ‬ ‫ ܘܕ ܐ ܒ ܪܐ ܒ‬‫ܗܝ ‪-‬‬ ‫ܗ }‪{156r‬‬ ‫ܓ ܐܒ‬ ‫ܕ‬ ‫‬‫ܒ ܐܒ‬ ‫ܘܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ ܐ ܢ‬ ‫ܘܗ‬ ‫ܘ‬ ‫ܐ ܘ ܬܐ ܗ‬ ‫ܐ‬ ‫ܐ ܕ ̈ܬܗܘܢ ̈‬ ‫ܐܢ ‪-‬‬ ‫ܐܬܐ ܘܪܘܓ ܐ ܐܦ ܗ‬ ‫‪Sirach Chapter 28‬‬

‫‪28:5‬‬ ‫‪28:6‬‬ ‫‪28:7‬‬ ‫‪28:10‬‬ ‫‪28:11‬‬ ‫‪28:12‬‬ ‫‪28:19‬‬ ‫‪28:23‬‬ ‫‪28:24‬‬

‫ܒ ‪-‬‬

‫ܗܘ ܕܒ ܐ ܗܘ ܨܒܐ‬ ‫ܘ‬‫ܠ ܘ ܒ ܘܐܬ‬ ‫ܡܕ‬ ‫ ܘܗܒ‬‫ܕܬܪ ܐ ܒ ܪܐ ܐ ܘ ܐ ܕܬ‬ ‫ܓܐ ܕ ̈ ܗܝ‬ ‫ܓܐ ‪ -‬ܘܐ‬ ‫ܪܐ ‪-‬‬ ‫ܨܪܘܐ ܘ‬ ‫ܐܢ ܬ ܚ ܒ ܪܐ ܬܐ ܘܐܢ ܬܪܘܣ‬ ‫ ܒ ܗܝ ܓܒ ܐ ܕ ܓ ܒ‬‫ܐܬܐ‬ ‫ܒ ܘܢ ܐ ܐܪ ܐ ܘܐ‬ ‫ ܘܬ‬‫ܒ‬ ‫ܐ ܐ ܓ ܕ ܐܓ ܐ‬

‫ܕ‬

‫ܐ‬

‫ܓܐ ܒ ܐ‬ ‫ܗ ܐ ܪ ܐ ܪܘ‬

‫ܓܐ‬

‫̈ܐ ܬܕ ‪-‬‬ ‫ܗ ܘܒܐ ̈ ܪܘܗܝ‬ ‫ܐ ܬܒ ܒ‬ ‫̈ ܐ‬

‫ܐ ܢ‬

‫‪Sirach Chapter 29‬‬

‫‪29:1‬‬ ‫‪29:2‬‬ ‫‪29:3‬‬ ‫‪29:5‬‬ ‫‪29:7‬‬

‫ܕ ܙܦ ܒ ܗ ܘܕܐ ܒܐ ܐ‬ ‫ܪ ܐ ̈ܒ‬ ‫ܗܘ‬ ‫ܒܟ‪-‬‬ ‫ ܘܐܬ‬‫ܒܟ‪-‬‬ ‫ܟ ܘܐܬ‬ ‫ܘܐ‬ ‫‬‫ܐ‬ ‫ ܘܒ ܕ ܐ‬‫ܐ‬ ‫ܗܪܬܐ‬ ‫ܕܕ‬ ‫ܐ‬‫̈ܒܐ‬

‫‪179 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪Sirach Chapter 22‬‬ ‫‪22:1‬‬ ‫‪22:9‬‬ ‫‪22:12‬‬ ‫‪22:13‬‬ ‫‪22:14‬‬ ‫‪22:15‬‬ ‫‪22:16‬‬ ‫‪22:17‬‬ ‫‪22:20‬‬ ‫‪22:21‬‬ ‫‪22:22‬‬ ‫‪22:24‬‬ ‫‪22:27‬‬

‫‪23:23‬‬

‫ܐ‪-‬‬

‫ܐ ܐ ܐ ܨ ܐ ܕܪ ܐ ܒ‬ ‫ܐ‬ ‫ܐ‬ ‫ܕ ܐ‬ ‫ ܘܐ ܐ ܕ‬‫̈‬ ‫̈‬ ‫ܗܝ‬ ‫ ܘܒ ܒ ̈ ܐ ܕ‬‫ܗܘ‬ ‫̈ ܐ‪-‬ܘ‬ ‫ܬ‬ ‫‬‫}‪{154v‬‬ ‫ܘ‬‫ܐ‬ ‫‬‫ܘ ܐܘ ܐܕ ܙ‬ ‫̈‬ ‫̈‬ ‫ܐ ܕ ܐ ܕܐ ܐ ܒܐ ܐ ܕܙܘ ܐ ܕܒ ܐ ܗ ܐ‬ ‫ܐ‬ ‫‬‫ܒܐ ܘ ܒ ܐ ܕܪ‬ ‫̈‬ ‫̈‬ ‫ ܐ ܨܒ ܐ ̈‬‫ܐ ܒ ܬܐ‬ ‫ܕܓ ܐ‬ ‫ܪ ܬܐ‬ ‫ ܬ ܒ ܕܐ‬‫‬‫ܐ ܬܘ‬ ‫ܪ ܐܐ ܬ ܛ‬ ‫ ܒ ̈ ܐ ܕܓ ܪܐܙܐ ܘ ܬܐ ܕ ܪܐ ܒ ܐ‬‫ܪ ܬܐ‬ ‫ܘ ܡܐ ܕ ܐܨ ܐ‬‫̈‬ ‫̈‬ ‫ܬܝ‬ ‫ܪܐ ܘ‬ ‫ܕ ܐ‬ ‫ܐ ܕܐ ܐ ‪-‬‬

‫‪-‬‬

‫‪23:1‬‬ ‫‪23:2‬‬ ‫‪23:3‬‬ ‫‪23:5‬‬ ‫‪23:6‬‬ ‫‪23:7‬‬ ‫‪23:11‬‬ ‫‪23:12‬‬

‫ ܬܬ‬‫ܕ ܐ‬ ‫ܕ‬ ‫ܘܓ‬ ‫ܘ ܒܐ‬ ‫ܘ ܐ ܕܒ‬ ‫ܐܕ‬ ‫ܓܒ ܐ‬ ‫‪ -‬ܘܐܦ‬

‫‪24:4‬‬ ‫‪24:5‬‬ ‫‪24:7‬‬ ‫‪24:8‬‬

‫‪24:11‬‬ ‫‪24:14‬‬ ‫‪24:15‬‬

‫‪24:16‬‬ ‫‪24:17‬‬ ‫‪24:19‬‬ ‫‪24:21‬‬ ‫‪24:22‬‬ ‫‪24:25‬‬ ‫‪24:26‬‬ ‫‪24:27‬‬ ‫‪24:28‬‬ ‫‪24:30‬‬ ‫‪24:31‬‬

‫̈ܐ‬

‫‪‬ܝ‪‬‬ ‫‪23:13‬‬ ‫‪23:14‬‬ ‫‪23:15‬‬ ‫‪23:17‬‬ ‫‪23:18‬‬

‫‪23:19‬‬

‫ܐ ܘܕܬ̈ܪܬ ܒܒ‬

‫‪Sirach Chapter 24‬‬

‫‪Sirach Chapter 23‬‬

‫ܗܘܢ‬ ‫ܬܪ ܝ ܐ ‪-‬‬ ‫̈‬ ‫ܝ‬ ‫ܢ‬ ‫ܓܢ ̈ ܒ ܘ‬ ‫ܐܐ‬ ‫ܡ ܒ ܒܒܐ ܘ ܐ‬ ‫ܡܕ‬ ‫ܐ ܐܪ‬ ‫‬‫ܐ‬ ‫̈‬ ‫ܒ ܐ‪-‬‬ ‫ܐ ܐ ̈ ܒܐ ‪-‬‬ ‫ܐ ܘܒ‬ ‫ܗ‬ ‫ܕܙ ܓ‬

‫ܐܕ ܒ ܒ‬

‫ܐܕ‬

‫ܬܗ‬

‫ܬܐ ܬ‬ ‫ܘܐܦ‬ ‫ܐܬܒ ‪-‬‬ ‫ ܘܬܐ ܕ‬‫ܐ ܒ ܓܒ ܐ ܕ ܒ ܐ ܕܒ ܗ‬ ‫ܘ‬‫‬‫ܒ ܒ‬ ‫ܒ ܐ ܕܓܒ ܐ ܐ‬ ‫ܘܐ ܒ‬ ‫ܐܕ‬ ‫ܬ‬ ‫ܓܒ ܐ ܕ‬ ‫̈‬ ‫ܘ ـ‬ ‫̈ܪܢ‬ ‫ܗܐ ܐ ܐ ܕܒ ܝ‬ ‫ܐ‬ ‫‬‫ܕܒ ܝ ܓ‬ ‫ܒܒ ܒ ܐ‪-‬‬ ‫ܘ ܥ ܕ ܗܝ ܕ ܐ ̈ܪܘܪܒ‬ ‫ܐ ܒ ـ ܒ ܘܢ‬ ‫ܒ‬ ‫ܘ‬ ‫‪-‬‬

‫‪25:1‬‬ ‫‪25:3‬‬ ‫‪25:7‬‬ ‫‪25:8‬‬ ‫‪25:9‬‬

‫ܐ ܒ ܘ ܐ ̈ ܐ‬ ‫̈ܐ‬ ‫‬‫ܒ ܐܐ ܐ‬ ‫ܕܒܐ ܐ ܬܪ ܐ ܐ‬ ‫ܐܒ‬ ‫ܘܒ‬ ‫ܘ ܕ ܒ ܘܐ ܝ‬ ‫ܐ‬ ‫ܗ‬ ‫ܐ‬ ‫ܕܒ ܒ ܝ }‪ {155r‬ܘܐ ܪܪܝ‬ ‫ܒܐ‬ ‫ܗܘܐ‬ ‫ ܘܒܐܘܪ‬‫ ܘܐܬܪܒ ܐ ܕܘ ܒܐ‬‫ܒ ܘܪܕܐ ܒܐ‬ ‫ ܘܐ‬‫̈‬ ‫ܐ‬ ‫̈‬ ‫ܪܐ ܒܐ ܐܒ‬ ‫ܐ ܘ ܐ ܕܒ ܐ ܘܐ‬ ‫ܘܐ‬ ‫ܒ ܐܘ ܒ ܐܘ ܐܘ ܪ ܐ‬ ‫ܪ ܘܐ‬ ‫ܐ ܒܐ ܒ ܪ‬ ‫ܘܐ‬ ‫̈‬ ‫ܝܘ̈‬ ‫ܐ ܐ ܪܘܕܕ ܐ‬ ‫ܬ ܒ ܐ ܘܐ ܐ‬ ‫ܐ ܘ ܪܒ ̈ܪܒ ܙ ܐ ̈ܘܗܕܪܐ‬ ‫ܐ ܐ ܓ ܐ ܐ‬ ‫ܝ‬ ‫ܘ‬ ‫ܕ ܪܓ ܓ‬ ‫ܬܝ‬ ‫̈ܒ ܐ ܬܬ ܢ‬ ‫ܘ ̈‬‫ܬܘܒ ܗܘܢ‬ ‫‬‫ܕ‬ ‫̈‬ ‫ܗ‬ ‫ܒ‬ ‫ ܘܐ ܕ‬‫ܘ‬ ‫ܬܐ ‪-‬‬ ‫ܬ‬ ‫ܐܐ‬ ‫ܐ‪-‬‬ ‫ܪܐ‬ ‫ܐܐ‬ ‫ܘ‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܓ ܘ‬ ‫̈‬ ‫̈‬ ‫ ܘܐ ܐ ܐ ܕ ܐ ܕ ܐ ܓ ܐ‬‫̈ ܒ ܝ ܘܗܐ ܐܦ ܗܘܐ‬ ‫ܐ ܬ ܕܐ ܐ ܓ ܝ ܘܐܪܘܐ‬ ‫‬‫ܘ ܪ‬

‫ܒ‬

‫̈ ܕܝ‬

‫‪Sirach Chapter 25‬‬ ‫̈‬ ‫̈‬ ‫ܐ ܬܐ‬‫ܨܒ ܢ ܐܬܪܓ ܓ‬ ‫ܘܘܢ‬ ‫ܘܓܒ ܐ ܘܐ ܬܗ‬ ‫ܘܪ ܬ ̈ܪ‬ ‫ܒ‬ ‫ܐ‪-‬‬ ‫ܬܟ‬ ‫ܒ ܒ ‪-‬‬ ‫ܬ ܕ‬ ‫‬‫ ܒ ܗܝ‬‫̈ܪ ܐ ‪ -‬ܒ ܗܝ ܓܒ ܐ‬ ‫ܒ ܗܝ ܓܒ ܐ ܕܐ‬ ‫ܬܐ‬ ‫ܬܐ ܘ ܬܒ ܬܗ‬ ‫ܕ ܬܒ ܬܗ‬

‫‪178 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫‪ ‬‬

‫‪18:9‬‬ ‫‪18:10‬‬ ‫‪18:13‬‬ ‫‪18:14‬‬ ‫‪18:15‬‬ ‫‪18:16‬‬ ‫‪18:17‬‬ ‫‪18:18‬‬ ‫‪18:22‬‬ ‫‪18:23‬‬ ‫‪18:25‬‬ ‫‪18:29‬‬

‫‪19:29‬‬ ‫‪19:30‬‬

‫ܘܢ‬ ‫̈‬ ‫ܓܐ‬ ‫ܐ ܕ ܗܝ ܕܒ ܐ‬ ‫ܐ‪-‬‬ ‫ܓ ܪܐ‬ ‫ܐ ܕ‬ ‫ܒ ܗ ܘ̈ܪ ܗܝ ܕ ܐ‬ ‫̈ܪ ܐ ܕܒ ܐ‬ ‫̈‬ ‫ܘܢ ܒ ܘܗܝ ‪-‬‬ ‫ܗܝ ‪-‬‬ ‫ܕ ܒ‬ ‫ܒ ܘܢ‬ ‫ ܘܒ ܕ ܒ ܬܒܐܫ‬‫ܒܐ ‪-‬‬ ‫ܐܓ ܕ ܒ‬ ‫ܐ‬ ‫ܐ ܐ‬ ‫ ܘܬ̈ܪܬ‬‫̈‬ ‫ܐ ܐ‬ ‫ ܘ ܗܒ ܗ ܕܪ ܐ‬‫ܬܬܠ ܙܒ ܐ‬ ‫ܐ ܕܬ ܩ‬ ‫ ܘ ܬܗܘܐ ܫ‬‫̈‬ ‫‬‫ܒ‬ ‫ܪ ‪-‬‬ ‫ܬܕܘܪ‬ ‫̈‬ ‫ܒܐ‪-‬‬ ‫ܐܒ‬ ‫ܗܘ ܕ‬ ‫̈‬ ‫ܢ‪-‬ܘ‬ ‫ܐ ܐܦ ܗ ܢ‬ ‫ܐܕ ܐ‬ ‫ܐܘ‬ ‫ܕ‬ ‫ܐ ܐܐ ̈‬

‫‪18:30‬‬ ‫‪18:31‬‬ ‫‪18:33‬‬

‫‪20:3‬‬ ‫‪20:8‬‬ ‫‪20:9‬‬ ‫‪20:14‬‬ ‫‪20:15‬‬ ‫‪20:16‬‬

‫‪20:20‬‬ ‫‪20:22‬‬ ‫‪20:25‬‬ ‫‪20:27‬‬ ‫‪20:29‬‬

‫ܡ‬

‫‪Sirach Chapter 19‬‬ ‫‪19:1‬‬ ‫‪19:2‬‬ ‫‪19:4‬‬

‫‪21:2‬‬

‫ܪ‪-‬‬

‫ܘܕ‬

‫‪19:7‬‬ ‫‪19:9‬‬ ‫‪19:10‬‬ ‫‪19:12‬‬ ‫‪19:14‬‬ ‫‪19:16‬‬ ‫‪19:22‬‬

‫‬‫‬‫ܐ‬ ‫‬‫‪-‬‬

‫‪19:23‬‬ ‫‪19:26‬‬ ‫‪19:28‬‬

‫ܕ‬ ‫‬‫‬‫ܐ‬ ‫‪-‬‬

‫̈ ܕܢ‬

‫ܗܝ‬

‫‪Sirach Chapter 20‬‬

‫‪‬ܚ‪‬‬

‫ܬܐܙܠ ‪-‬‬ ‫ܒܝܒ ܪ ܐ‬ ‫ ܐ ܗܘ ܗܘ ܕ ܒ ܨܒ ܐ ܕ ܐܗ‬‫ܘ‬ ‫ܘܪܘܝ ܘܙ‬ ‫ܬܗܘܐ‬ ‫ܒ‬

‫ܒܠ ܥ‬ ‫ܘ‬‫̈‬ ‫ܗ ܕܒ ܐ‬ ‫‪-‬ܘ‬

‫ܐ }‪{154r‬‬

‫ܪܘ ܐ‬ ‫ܐ ܐܒ‬ ‫ܒܐ ܘܕ ܕܒ‬ ‫ܐ ܘܐ ܬܐ‬ ‫ܪ ܐ ܗܘ ܕ ܐ‬ ‫ܒܓ‬ ‫ܗܝ‬ ‫ܟ‬ ‫ܐ ܘܐ‬ ‫ܬܬ‬ ‫ܘܐ ܒ‬ ‫ܘܐ‬ ‫ܗܘܬ ܓܐܪܐ ܕܬܒ ܘܬ ܩ‬ ‫ܓܐܪܐ ܕ ܐ ܒ ܘܬܗ ܕܓܒ ܐ ‪-‬‬ ‫ܘܐܢ ܐ ܕ‬ ‫ܘ ܒ‬ ‫ܘܐ ܕ ܬ‬ ‫ܬܪ ܐ ܕ ܐ̈‬ ‫ܐ ܕܒ ܘ‬ ‫ܐ‬ ‫ܐ̈‬ ‫ܕ‬ ‫ܘܐ‬ ‫ܘܓ ܒ‬ ‫ܐ‬ ‫ܕ‬ ‫ܒ‬ ‫ܕ‬ ‫ܕ‬

‫‪21:4‬‬ ‫‪21:7‬‬ ‫‪21:8‬‬ ‫‪21:10‬‬

‫ܒ‬

‫ܕ ܘ‬ ‫ܒ‬ ‫ܘ‬ ‫̈‬ ‫ܢ ܗܝ‬ ‫ ܘܕ ܓܐܐ‬‫ܡ ܕ ܒ ܗ ܗܘ ܕܓܒ ܐ ‪ -‬ܐ ܐ ܕܬ ܐ‬ ‫ܐ‬ ‫ܗܝ ‪-‬‬ ‫ܐ ܐ ܒ ܐ ܘܬ‬ ‫̈‬ ‫ܕ ܗܝ‬ ‫ܐ‬ ‫ܗܒ ܗ ܕ‬ ‫ܪ ܬܐ‬ ‫ܒܒܐ‬ ‫̈‬ ‫ܐܘ ܒ ܐ ܐ‬ ‫ܕܗ ܐ ܐ ܘܢ‬ ‫ܐ‬‫ܐ ܢ‬ ‫ܒ ܬܝ‬ ‫ܒ‬ ‫̈ܪ ܐ ܘ‬ ‫ܐ‬ ‫ܐ‬ ‫ܢ ܗܝ ‪ -‬ܐ ܐ ܕ‬ ‫ ܐ ܐ ܬܗ‬‫ܐ‪-‬‬ ‫ܕ‬ ‫ܐ ܕܬܬܐ‬ ‫ܐ‪-‬‬ ‫ܬܬ‬ ‫ܕ‬ ‫ܒ‬ ‫ܘ‬‫ܐ ܗܝ ܓ‬ ‫ ܘܬ̈ܪܬ ܘܢ ܐܘ̈ܪ ܗ ܒ ܬܬܐ ܪܬܢ‬‫̈‬ ‫‬‫ܐ ܐ ܙ ܪܐ ܙ ܪܐ ܐ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐ ܒ ܬ ̈ܐ ܘ‬ ‫ܪܒ ܐ ܘ‬ ‫ܬܐ‬ ‫ܘ ܒ‬ ‫‪Sirach Chapter 21‬‬

‫ܒܝ‬ ‫ܬܗ‬ ‫ܨ‬ ‫ ܘܒ‬‫‬‫‪-‬‬

‫‪‬ܛ‪‬‬ ‫‪21:11‬‬ ‫‪21:15‬‬ ‫‪21:17‬‬ ‫‪21:18‬‬ ‫‪21:21‬‬ ‫‪21:25‬‬ ‫‪21:27‬‬

‫ܕ‬

‫ܐ ܘܐܢ ܬ ܘܒ‬ ‫ܩ‬ ‫ܓ ܗܘ‬ ‫̈‬ ‫ܐܪ ܐ ܗܝ ܒ ܬܐ ‪-‬‬ ‫ܟܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܓ ܐܐ‬ ‫ܐ ܘܐ‬ ‫ܒܐ‬ ‫ܐ‬ ‫ܐ‬ ‫̈‬ ‫ܐ ܗܘ ̈ ܒ ܓ‬ ‫ܐ ܐ ܓܗ‬ ‫ܐ‬ ‫ܕ ܬܗ ܓ ܒܐ ܗܘ‬ ‫ܐ‬

‫ܪܗ ܘܕܕ‬

‫ܐ‬

‫ܐ‬

‫ܡ‬ ‫̈‬ ‫ܓܒ ܗܝ‬ ‫ ܘܪ ܐ‬‫ܘ‬‫ܢ ܒ ܘܢ‬ ‫‬‫ܐ‬ ‫ܐ ܒ ܐ ܐ ܗܝ‬ ‫ܐ‬ ‫ܘܐ‬ ‫ܐ‬ ‫ܒܐ ܕܕܗܒܐ‬ ‫ܗܕ ܐ‬ ‫ܐ‬ ‫ ܘܒ‬‫ܗܘ‬ ‫ܐ‬ ‫ܕ‬ ‫ܛ‬

‫ܨ‬

‫ܐ‬

‫‪177 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪13:19‬‬

‫‪‬ܘ‪‬‬ ‫‪13:21‬‬ ‫‪13:22‬‬ ‫‪13:23‬‬ ‫‪13:24‬‬

‫‪Sirach Chapter 16‬‬

‫ܐ‬

‫ܗ ܕܐܪ ܐ‬ ‫ܐ‬ ‫̈‬ ‫ܐ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬‫ܘܐ‬ ‫ܘ‬‫ܬ‬

‫ܐ‬

‫̈ܓ‬ ‫̈‬ ‫ܐܒ‬ ‫ܬܪܐ ܕ‬

‫ܕܐ ܕܒ ܒ ܐ ܗ ܐ‬

‫ܘ ܕܐ ܒ‬ ‫ܗܝ ̈ ܐ‬ ‫ܓܥ‪-‬‬ ‫ܐ̈‬ ‫ܐ‬ ‫ܗܝ‬

‫‪16:2‬‬ ‫‪16:3‬‬ ‫‪16:4‬‬ ‫‪16:5‬‬

‫ܗ‬

‫‬‫ܐ‬

‫‪16:9‬‬ ‫‪16:10‬‬ ‫‪16:11‬‬

‫‪ -‬ܘܐܢ‬

‫̈ ܒܐ ‪-‬‬

‫‪16:13‬‬

‫‪Sirach Chapter 14‬‬ ‫‪14:2‬‬ ‫‪14:5‬‬ ‫‪14:13‬‬ ‫‪14:18‬‬ ‫‪14:19‬‬ ‫‪14:21‬‬ ‫‪14:22‬‬ ‫‪14:23‬‬ ‫‪14:26‬‬ ‫‪14:27‬‬

‫ܘ ܒ‬

‫ܒ ܗܝ ܓܒ ܐ ܕ ܒ ܬܗ‬ ‫ܗܝ ‪-‬‬ ‫̈‬ ‫ܐ ܒ ܗ‬ ‫ܘ‬‫ܗܒ‬ ‫ ܘ ܡ ܕ ܐܠ‬‫ܪ ܘܗ‬ ‫ܐ ܕܐ ̈ ܐ }‪ {153r‬ܕܗ‬ ‫ܐ‬ ‫‬‫̈‬ ‫ܗܝ ‪-‬‬ ‫ܒ ܘܗܝ ܒ‬ ‫ܘ‬ ‫ܕ ܐ ܘ̈ܪ ܗ ܒ ‪-‬‬ ‫ܒ̈‬ ‫ܒܐ ܘ‬ ‫ܒ ܪܗ ܐ‬ ‫ܘ‬ ‫ܘ‬ ‫ ܘܒ‬‫‪ -‬ܘܒ‬

‫‪16:16‬‬

‫‪‬ܙ‪‬‬ ‫‪16:17‬‬ ‫‪16:18‬‬ ‫‪16:23‬‬ ‫‪16:26‬‬ ‫‪16:28‬‬

‫ܘܐ‬

‫̈ ‪-‬‬ ‫ܗ ܘܐ‬ ‫ܘܐ‬

‫‪15:2‬‬ ‫‪15:4‬‬ ‫‪15:6‬‬ ‫‪15:7‬‬ ‫‪15:9‬‬ ‫‪15:11‬‬ ‫‪15:12‬‬ ‫‪15:14‬‬ ‫‪15:18‬‬ ‫‪15:20‬‬

‫ܐ ܗܝ‬

‫ܡ ܐ ܐܬ ܐ ‪ -‬ܐܘ‬ ‫ܬܐ ܕ‬ ‫̈‬ ‫ܒ ̈ܪܘ ܐ ܕ ܘܢ ܒ ܐ‬ ‫ܐܘ ̈‬ ‫ܐ ܘܬܗܘ ܐ ܕܐܪ ܐ ܒܓ‬ ‫ܗܐ‬ ‫ܘܢ‬ ‫ܕ‬ ‫ܝ ܒܐ ܐ ܘܢ ܗ ‪-‬‬ ‫̈ ܘܢ‬ ‫ܒ ̈ ܗܘܢ‬ ‫‬‫‬‫‪Sirach Chapter 17‬‬

‫‪17:2‬‬ ‫‪17:4‬‬ ‫‪17:6‬‬

‫‪Sirach Chapter 15‬‬

‫ܐ ܐ ܘܐ‬

‫ܬ ܐ ܒ ܘܢ ‪-‬‬ ‫ܓ‬ ‫ܐ‬ ‫̈‬ ‫̈‬ ‫ܒ ܐ ܓ ܐܐ ܕ‬ ‫ ܗܘ ܕܗܘ‬‫ܐ‪-‬‬ ‫̈ ܓ ܕܕ‬ ‫ܗ‬ ‫ܘܕ‬ ‫ܬ‬ ‫ܕ ܓ ܐܢ ܗ‬ ‫ܐܕ‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܘ ܪ‬ ‫̈‬ ‫ܘܢ‬ ‫ܪ‬ ‫ܐܬ‬ ‫ܪܓ‬ ‫ܐܐ‬ ‫ܒ ܘܐܦ‬ ‫ ܘ ܓܐ‬‫ܘܐܦ ܐܢ ܐ‬ ‫̈ܐ‬ ‫ܬܒ‬ ‫̈‬ ‫̈‬ ‫ܐ ܘ ܓ ـ ܙܐ ܘ ܒ‬ ‫ܒܝ‬ ‫ܒ ܗܘܢ ܕܙܕ ̈ ܐ‬ ‫ܒ̈ ܐ‬ ‫‪ -‬ܘ ܗܪܗ ܘ‬

‫ܐ ܬ‬

‫ܘܬ ܒ ܗܝ ܐ‬ ‫ܬ ܒ ܗܝ‬ ‫‬‫ܘ‬ ‫ܘ‬ ‫ ܘ ܐ ܕ ܐ ܬܘܪܬ ܗܝ‬‫ܢܒ ̈ ܐ‪-‬‬ ‫ܗܘܬ ܐ ܐ ܒ ܐ ܕ ‪-‬‬ ‫ܐ‬ ‫ܘ‬ ‫ܡ‬ ‫ܬܐ ܕ‬ ‫ܕ ܡܕ ܐ ܒ‬ ‫‬‫ܕ ܐ ܬܐ ܕܗܘ ܐܬ‬ ‫ܐ ܢ ܒ ܪܗܘܢ‬ ‫ ܘܐ‬‫ܓܒ ܘܬܐ ܗܘ‬ ‫ ܘܬ‬‫ܒ̈‬ ‫̈‬ ‫ܢܘ ܐ‬ ‫ܒ ܐܕ‬ ‫ܢ‪-‬‬ ‫ܕ‬

‫ܬܐ‬

‫‪17:11‬‬ ‫‪17:14‬‬ ‫‪17:19‬‬ ‫‪17:25‬‬ ‫‪17:29‬‬ ‫‪17:30‬‬

‫ܐܕ ̈ ܐ‬ ‫ܘܐܪ ܕ ܗܘܢ‬ ‫ܐܘ‬ ‫ܘܒ ܐ ܘܢ‬ ‫ܐ‪-‬‬

‫ܘܢ ܕ ܘܘܢ‬ ‫ܒ ‪-‬‬ ‫ܐ ܘ ̈ܐ ̈‬ ‫ܘܐܕ ܘ ܒܐ‬ ‫ܘܢ‬

‫‪-‬‬

‫ܘܢ‬ ‫ܘ‬‫ܒܗ‬ ‫ܐ ܢ ܓܒ‬ ‫̈‬ ‫}‪{153v‬‬ ‫ܐܕ‬ ‫ܘܢ ܒ ܘܢ ܐ‬ ‫ܗܝ ‪-‬‬ ‫ܬ ܐ ܘܬܬܘܒ ܢ ܕ ܐܒ ‪-‬‬ ‫ܬܘܒ‬ ‫ܬܗ‬ ‫ܕܬ ܒ‬ ‫ܕ ܒ‬‫ܕ ܗܘܐ ܐ ܗ ܒܐ ܐ ‪-‬‬ ‫‪Sirach Chapter 18‬‬

‫‪18:1‬‬ ‫‪18:2‬‬ ‫‪18:5‬‬ ‫‪18:7‬‬

‫ܒ ܐ‬

‫ܐ‬

‫ܒ ܐܐ‬ ‫ܐ‬ ‫ܘ ܐ ܒ ܕܘܗܝ ܙ‬ ‫ܐ ܓܒ ܘܬܗ\‬ ‫\ܐܘ‬ ‫̈‬ ‫ܘܢ ܕܒ ܐ ܗ ܢ‬ ‫ܒ‬

‫ܘܐܢ‬

‫ܘܒ ܢ‬

‫‪176 ‬‬ ‫‪ ‬‬

‫‪SIRACH‬‬ ‫‪ ‬‬

‫‪9:9‬‬ ‫‪9:10‬‬ ‫‪9:14‬‬ ‫‪9:17‬‬ ‫‪9:18‬‬

‫‪10:3‬‬ ‫‪10:4‬‬ ‫‪10:5‬‬ ‫‪10:6‬‬ ‫‪10:10‬‬ ‫‪10:12‬‬ ‫‪10:13‬‬ ‫‪10:14‬‬ ‫‪10:15‬‬ ‫‪10:17‬‬ ‫‪10:24‬‬ ‫‪10:26‬‬ ‫‪10:28‬‬ ‫‪10:29‬‬ ‫‪10:31‬‬

‫ܠ‬ ‫ܬ ܬ‬ ‫ܠ‬ ‫ܘܒ ܐ ܒܐ ܬ ܬ‬ ‫ܗܝ‬ ‫ܩܬ‬ ‫ܕ‬‫̈‬ ‫ܪܐܙܐ‬ ‫ܐ ܗܘ‬ ‫ܘ‬‫ܗ ܘܕ‬ ‫ܗ ܕܕ ܐ ܬܬ‬ ‫ܒ‬ ‫ܢ‬ ‫ܘ‬ ‫ܐ ܓܒ ܐ ܐ ‪-‬‬ ‫ܒ‬ ‫ܕ‬ ‫‪Sirach Chapter 10‬‬

‫ܒܐ‬

‫ܐܒ‬

‫‪11:12‬‬

‫‪11:15‬‬

‫ܒ‬ ‫‪11:16‬‬ ‫‪11:17‬‬ ‫‪11:19‬‬

‫ܐ ܕ ـ̈‬

‫ܘ‬‫ܘܕ‬ ‫̈‬ ‫‬‫ܐܕ‬ ‫ܒܐ ܘܗܝ ܕ ܐ‬ ‫̈‬ ‫ ܘ ܬܗ ܒܐܘܪ ܐ ܕܓܐܘܬ ‪-‬‬‫ܓܒ ̈ ܗܝ ܘ ̈ ܗܝ ܐ ܐ ܪܐ ‪-‬‬ ‫ܒ ܘܢ‬ ‫ ܘ ̈ܒ ܘܢ‬‫̈ ܘܢ‬ ‫ܐ‬ ‫ܫ‬ ‫ܗ‬ ‫‬‫̈‬ ‫ܐ‪-‬‬ ‫ܪ ܐ ܕܓܐܘܬ‬ ‫̈‬ ‫̈‬ ‫ܘܢ‬ ‫ܐ‬ ‫ܐܘ ܒ‬ ‫ܕܓܐܘܬ‬ ‫ܐ‬ ‫ܒ ܐ ܕܘ ܘܢ‬ ‫ ܘܓ‬‫‬‫ܐ ܘܕ ܐ‬ ‫ܪܒܐ ܘ‬ ‫ܒ ܒܟ‪-‬‬ ‫ܬܬ ܒ‬ ‫‬‫ܒ ܝ ܒ ܬܐ‬ ‫ܗܝ ܐܘ‬ ‫ܒܝ ܕ‬ ‫ܕ ܠ‬ ‫ܐ ܘܕܙ‬ ‫ܬܗ ܒ ܬܪܗ‬ ‫ܒ‬ ‫ܕ‬‫ܐ‬ ‫ܬܗ ܒ ܬܪܗ‬ ‫ܒ‬

‫‪11:20‬‬ ‫‪11:30‬‬

‫‪11:32‬‬ ‫‪11:33‬‬ ‫‪11:34‬‬

‫‪11:1‬‬ ‫‪11:3‬‬ ‫‪11:4‬‬ ‫‪11:5‬‬ ‫‪11:7‬‬ ‫‪11:9‬‬ ‫‪11:10‬‬

‫‪‬ܗ‪‬‬ ‫‪11:11‬‬

‫ܘ‬

‫ܓܗܘ‬ ‫ܘ‬‫ܐ ܗ ܕ ܐ ܗܝ ܐܒ ܘ ܗܝ‬ ‫ܐ‬ ‫ܘ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܐ ܘ ܬܐ }‪ {152v‬ܘܐ‬ ‫̈‬ ‫̈‬ ‫ܬܗ‬ ‫̈ ܬ ܐ ܗܝ ܒܐ ܘܐܘ̈ܪ ܐ ܕ ܒ ܐ ܒܐ‬ ‫ܐ‬ ‫ܘܢ ܐܒܐ‬ ‫ܒ ܐ‬‫ ܘܨܒ‬‫ܠ‬ ‫ܐ ܗܐ‬ ‫ܘܒ ܕܐ ܐ‬ ‫̈ܒ ܝ ‪-‬‬ ‫ܘܒ ̈ܒ ܙܠ‬ ‫ܐ‬ ‫ܒ ܝ ܡ ܘܪ ܘ‬ ‫ܘܐ ܩ‬ ‫̈ܓ ܨ ܐ ܒ ܒ ܐ ܒ ܕܓܐ ܐ ‪ -‬ܐ‬ ‫ܐ‬ ‫̈‬ ‫̈‬ ‫ܒ‬ ‫ܒܐ ܕ‬ ‫ܒ ܘܢ ܕ ܐ‬ ‫ܓܐ‬ ‫‬‫ܐܠ ܘ‬ ‫ܐ ܐ ܪܐ ‪-‬‬ ‫ܕ ܒ ܒܐܕ ܐ‪-‬‬ ‫ܒ ܐ‬ ‫ܕ‬ ‫ܘܪ ܘ‬ ‫‬‫‪Sirach Chapter 12‬‬

‫‪12:1‬‬ ‫‪12:2‬‬ ‫‪12:5‬‬ ‫‪12:9‬‬ ‫‪12:10‬‬ ‫‪12:11‬‬ ‫‪12:13‬‬ ‫‪12:17‬‬ ‫‪12:18‬‬

‫‪Sirach Chapter 11‬‬

‫ـ ̈ ܐ ܬܘܬܒ ܗܝ‬ ‫ ܘܒ‬‫̈‬ ‫ܐ ܐܒ‬ ‫ܗ‬ ‫ܒܐ ܕ‬ ‫ ܘܪ‬‫ܒ ܕ ܒ ܪܘ ܐ ܬܓ ‪ -‬ܘ‬ ‫ܒ ̈ ܐ ̈ܒ ܘܗܝ‬ ‫ܒܐ ‪-‬‬ ‫ܗܘܘ‬ ‫ܕ‬‫ܐ‬ ‫ܒ‬ ‫ܡ ܘܗ‬ ‫‬‫ܬ ܓܐ‬ ‫ ܘܒܓ‬‫ܒ ܝ ܕ ܐ ܬ ܓܐ ܒ ܟ ܘܕܪܗܛ‬ ‫ܙܐ‬

‫ܬܐ‬ ‫ܐ‬

‫‪13:1‬‬ ‫‪13:2‬‬ ‫‪13:5‬‬ ‫‪13:6‬‬ ‫‪13:7‬‬ ‫‪13:9‬‬ ‫‪13:12‬‬ ‫‪13:18‬‬

‫ܓ ܬܗ‬

‫ܒ ܝ ܐܢ ܬܪܗܛ ܬܕܪܟ ‪-‬‬ ‫ܘ‬ ‫ܗܘ‬ ‫‪ -‬ܘܒ‬

‫ܐܢ‬ ‫ܐ‬‫ܬ̈ܪ ܒ‬ ‫ ̈‬‫ܘܒܒ‬ ‫‬‫ ܘܬܕܥ‬‫ܓ‬ ‫ ܘܒ ܐ‬‫‪-‬ܘ ܓ‬

‫ܐܒ ܐ‬

‫ܒ ܐ‪-‬‬ ‫ܡ ܗ‬ ‫ܕܨܪ‬

‫ܬܟ ‪-‬‬

‫ܒ‬ ‫ܐ‬ ‫ܗ ܐܬ ܫ ܪ ܐ‬ ‫ܒܗ‬ ‫ܐ ܗܘ ܕ‬ ‫ܕܐ‬ ‫ܬܐ ܕ ܐܬܗ‬ ‫ܐ‪-‬‬ ‫ܐܕ‬ ‫ܘ ̈ܒ‬ ‫ܘ ܐ ܐ ̈ ܗܝ‬

‫‪Sirach Chapter 13‬‬

‫ܐ ܕܒ ܐ ܒܐ ܗ ‪-‬‬ ‫ܕ ܒ‬ ‫ ܐ ܬ ܘܬܦ ܪܐ ܕ ܐ ܐ ܕ‬‫‬‫ܘܬܒ ܐ‬ ‫ܘ‬‫ܘ ܗܘ‬ ‫ܘ‬‫ܐ‬ ‫ܘܓܒ ܐ‬ ‫̈‬ ‫ܘ ܒ ܬܟ ܒ ܘ ܗܝ ‪-‬‬ ‫ ܘܒ ܒ ܗܘ ܒ‬‫ܥ ܪ ܬܐ ‪-‬‬ ‫ܘܕ ̈ܪ ܐ‬ ‫ܒܐ ܐܘ ܐ‬ ‫ܐ ܐ‬ ‫ܐܬ‬

‫ܐܕ ܐ‬

‫ܐ‬

‫‪175 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪5:7‬‬ ‫‪5:9‬‬ ‫‪5:11‬‬ ‫‪5:12‬‬ ‫‪5:13‬‬ ‫‪5:14‬‬

‫‪6:1‬‬ ‫‪6:3‬‬ ‫‪6:5‬‬ ‫‪6:6‬‬ ‫‪6:7‬‬ ‫‪6:12‬‬

‫‪‬ܓ‪‬‬ ‫‪6:13‬‬ ‫‪6:17‬‬ ‫‪6:20‬‬ ‫‪6:21‬‬ ‫‪6:23‬‬ ‫‪6:24‬‬ ‫‪6:25‬‬ ‫‪6:27‬‬ ‫‪6:28‬‬ ‫‪6:31‬‬ ‫‪6:32‬‬ ‫‪6:34‬‬ ‫‪6:35‬‬ ‫‪6:36‬‬ ‫‪6:37‬‬

‫‪7:10‬‬ ‫‪7:11‬‬

‫ܗܝ ‪ -‬ܘ ܢ ܪ ܐ ܐܒ‬ ‫ܬ ܘ ܕܬܬܘܒ‬ ‫ܒ‬ ‫ܐ‬ ‫ܪܘܚ ܘ‬ ‫ܬܗܘܐ ܪܕܐ‬ ‫ܒ‬ ‫ܬܐ ܗܘ‬ ‫ܘܒ‬ ‫ܗܒ‬ ‫ܗܘ‬ ‫ܓ ܐ‬ ‫ ܘܐ ܢ ܐ ܟ‬‫‬‫ܕ‬ ‫ܐ ܐܘ ـ ܒ‬ ‫‬‫ܬܬ‬ ‫ܒ ̈ܪܬ ܘܒ‬ ‫ܬܬ ܐ‬ ‫‪Sirach Chapter 6‬‬

‫‪7:12‬‬ ‫‪7:14‬‬ ‫‪7:17‬‬ ‫‪7:22‬‬ ‫‪7:24‬‬ ‫‪7:25‬‬ ‫‪7:31‬‬

‫ܕ‬ ‫ ܘ ܐ ܘ ̈ ܒܐ‬‫ܬܬ̈ܪ ܘܐܒ ܬܐ ܠ ‪-‬‬ ‫ܐ ܒ ܐ ܓ ܢ ̈ܪ ܗܝ ܘ ̈ ܬܗܘܢ ܕ ܐ̈‬ ‫ܐ̈ ܐ ܕ ܐ‬ ‫̈‬ ‫ܘܘܢ ܓ ܐ ܘܒ ܪܙܟ‬ ‫ܐ‬ ‫ܘ ܬ‬‫‪-‬ܘ‬

‫ܒ ̈ܪܬ‬

‫ܬ‬ ‫ܪܗܒ‬ ‫ܐܙܠ ܘ‬

‫ܐ‬

‫‪7:35‬‬

‫‪8:1‬‬ ‫‪8:2‬‬

‫ܗܝ‬

‫‪8:3‬‬ ‫‪8:5‬‬ ‫‪8:6‬‬ ‫‪8:8‬‬ ‫‪8:9‬‬ ‫‪8:13‬‬

‫ܐܟ ܐܬܪ‬ ‫ܘ‬ ‫̈‬ ‫ܕܐ ܬܗ‬ ‫ܬܗܘܢ‬ ‫ܕ ܗܝ ܕ ܐ‬ ‫ܗ ܐ ̈ܪ ܗܝ ‪-‬‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܐ ܐ‬ ‫ܪܘ‬ ‫ܬܐ ܗܝ ܕ‬ ‫ܐ ܐ ܐ ܗܝ‬ ‫ܕܘܬܝ‬ ‫ ܘ ܬܒ‬‫ܐ‬ ‫ܪܓ }‪ {151v‬ܒ ܬܗ ‪-‬‬ ‫ܗ‬ ‫ܒ‬ ‫ ܘ ܬܬ‬‫‬‫ܒ ܩ ܘܒ ܝ ܘܒ ܘܬ‬ ‫̈‬ ‫ܐ ܘܬ ܐ ‪-‬‬ ‫ܘܒ ܬܗ ܬ‬ ‫ܕܬ ܒ ܐ ܬ ܟ‬ ‫ܘ ܒ ܐ ܕܐ ܐ ܬ ܒ ܘ‬ ‫ܒ ܬܗܘܐ‬ ‫ ܘܐܢ ܬ‬‫ܐܬܕܒ‬ ‫ܘ ܝ‬‫ܐ̈‬ ‫ܘ̈‬‫ܕ‬ ‫ ܘܬܕܪܘܫ ܐ ̈ ܗ ܪܓ‬‫ܐܘ̈ܪ ܟ ‪-‬‬ ‫ ܘܗܘ‬‫‬‫ܘܢ ܪ‬

‫‪8:14‬‬

‫‪7:3‬‬ ‫‪7:5‬‬ ‫‪7:8‬‬ ‫‪7:9‬‬

‫ܕ‬‫ܬܙ ܐ‬ ‫ܬܬ‬ ‫‪ -‬ܘܒ‬

‫ܒ̈‬

‫ܨ ܬܟ ‪-‬‬ ‫ܐܕ ܢ‬

‫̈ ܗܝ‬

‫ܕܐ‬

‫ܒܐܒ ܐ‬ ‫ܐ ܐܕ‬ ‫‬‫ܐ‬ ‫ܘܐܢ‬ ‫ܐ ܗܝ‬ ‫ܒ‬ ‫ܒ ܐܐ‬ ‫̈‬ ‫ܐ‬ ‫ܒ ܗ ܘ ܬ ܪ‬ ‫ܒ̈ ܐ ܐ‬ ‫ܗܒ‬ ‫ ܘ ܓܒ ܐ ܕ ܕ‬‫ܐ‬ ‫ܐ ܕܐܬ ܬ‬ ‫ ܘܗܒ ܘܢ ܙܕ ܘܢ ܐ‬‫ܕ ̈ܪܒ ܐ ܘ̈ܪ ܐ ܕܐ ̈ ܐ‬ ‫ܗ ܐ‬ ‫ܐܕ‬ ‫ܬ ܐܢ‬ ‫ܬܬܪ‬ ‫‪Sirach Chapter 8‬‬

‫ܓܒ ܐ ܕ ܐ‬ ‫ܬ ܐ‬ ‫ܐ‬ ‫ܠ‬ ‫ܕ ܐ‬‫ܐ‬ ‫ܗܘ‬ ‫ܓܒ ܐ ̈ ܐ ‪-‬‬ ‫ܬܨܐ‬ ‫ ܐܬܕ ܕ‬‫ܐܒ‬ ‫ܐ ܕ ܐܒ ܐܬܕ ܕ‬ ‫ܬܓ ̈‬ ‫ܘܢ ܗܘ ܕܪܫ ‪-‬‬ ‫ ܘܒ‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܒ ܘܢ ‪-‬‬ ‫ܐ ܕ ܒܐ ܕ‬ ‫ܒ‬ ‫ܬܬ‬ ‫ܘܐܢ ܒ ܗܘܝ ܐ‬ ‫ܕ‬ ‫ܬ ܘܒ‬ ‫ܥ‬ ‫ ܕ ܐ ܨܒ ܬܕܘܢ‬‫‬‫‪ -‬ܘܐܦ ܒܐ ܕ ̈‬

‫‪‬ܕ‪‬‬ ‫‪8:15‬‬ ‫‪8:16‬‬ ‫‪8:19‬‬

‫‪9:2‬‬ ‫‪9:3‬‬ ‫‪9:4‬‬ ‫‪9:5‬‬ ‫‪9:6‬‬ ‫‪9:7‬‬ ‫‪9:8‬‬

‫‪Sirach Chapter 7‬‬

‫ܒ ܒ ܐ ܬ ܕ ܗܝ‬ ‫ܡ ̈ ܐ‪-‬‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܐ ̈ܪܒ‬ ‫ܒܐ‬

‫ܬܬ‬ ‫ܘ ܬܓ‬ ‫ܘ‬ ‫ܕ‬ ‫ ܐܦ‬‫‪ -‬ܬܪ‬

‫‪ ‬‬

‫ܒ‬

‫ܓܒ ܐ‬ ‫ܒ ܟ‪-‬‬ ‫‪-‬ܕ‬

‫ܐ ܬܐܙܠ ܒܐܘܪ ܐ ܕ‬

‫ܬܨܐ ܘܬܐ ‪-‬‬ ‫ܒ ܒ ܬܐ‬

‫‪Sirach Chapter 9‬‬

‫‪-‬‬

‫ܐ‬

‫ܐ‬

‫ܬܗ‬

‫ܐ ܕܐ‬

‫ܙ ܐ‪-‬‬ ‫ܬ ܐ‬ ‫ܙ ܬܐ ܬ ܘܕ ‪-‬‬ ‫ܗ }‪ {152r‬ܐ ܐ‬ ‫ܒ‬ ‫ ܕ ܐ ܬܬ‬‫ ܕ ܬܘܒ ܬܪ ܕ ̈‬‫ܒ ̈‬ ‫ܐ ܘܬܬ ܒ ܒܓ ܪܐ ܕ ̈ ܒܐ‬ ‫ܘܬܨ‬ ‫ܬܐ‬ ‫ܘ‬‫ܬܒ ܐ ܬ ܟ‬

‫‪174 ‬‬ ‫‪ ‬‬

‫‪Sirach‬‬

‫‪3:16‬‬

‫‪Sirach Chapter 1‬‬

‫‪‬ܐ‪‬‬ ‫‪1:1‬‬ ‫‪1:2‬‬ ‫‪1:4‬‬ ‫‪1:6‬‬ ‫‪1:9‬‬ ‫‪1:13‬‬ ‫‪1:15‬‬ ‫‪1:16‬‬ ‫‪1:19‬‬ ‫‪1:20‬‬ ‫‪1:29‬‬ ‫‪1:30‬‬

‫‪2:1‬‬ ‫‪2:3‬‬ ‫‪2:8‬‬ ‫‪2:10‬‬ ‫‪2:11‬‬ ‫‪2:12‬‬ ‫‪2:13‬‬ ‫‪2:14‬‬ ‫‪2:17‬‬ ‫‪2:18‬‬

‫‬‫ܒ‬ ‫ܕܕ‬ ‫‬‫‬‫‬‫‬‫‬‫‪-‬‬

‫ܐ‬

‫ܡ‬

‫ܕ ܐ ܘ̈‬

‫ܐܕ‬ ‫ܕ‬

‫ܐ ܗܝ ܘܗܝ‬

‫ܗܝ‬

‫‪3:17‬‬

‫ܐ‪-‬‬ ‫ܐܬܓ‬

‫ܐ‬

‫‪‬ܒ‪‬‬

‫ܘ‬

‫ܝ‬

‫‪3:18‬‬ ‫‪3:22‬‬ ‫‪3:23‬‬ ‫‪3:25‬‬

‫ܬܐ‬

‫ܥ‬ ‫ܘ ܒ ‪-‬‬ ‫ܘ ܗܘ‬ ‫̈‬ ‫ܗ ܒܟ‬ ‫ܐ ܬ ܐܒ ܬܗ ܘܒܐ‬ ‫ܗ‬ ‫ܘ ܙܪ ܘܢ ܐܬ‬ ‫̈‬ ‫ܗ‬ ‫ܓܐܬ‬ ‫ܘ ܒܐ ܘ ܐ‬ ‫ܬ ܒ ܐ‪-‬‬ ‫ܐ ܗܝ ܕܬܘ ܐ ܘܒ‬ ‫̈‬ ‫ܐ‪-‬ܪ ܕ ܗܕ ܐ‬ ‫ܒܐ‬ ‫ܗ‬ ‫ܘܒ ܘ ܬܬ ܢ ‪-‬‬ ‫ܐ‬ ‫ܘܒ ̈ ܬܟ ܗܘ ܙܗ‬ ‫ܐ‬ ‫ـ ‪ -‬ܘܒܓ‬ ‫ܘ ܬ ܓܐ‬ ‫ ܘܓ ܗ ܕ ܒ‬‫}‪{150v‬‬

‫‪Sirach Chapter 2‬‬

‫ܗܕ‬ ‫ܒ ܝ ܐܢ ܒ‬ ‫‬‫ܐܬܕܒ ܒ ܘ ܬܪ‬ ‫ܒ ܐܓ ܢ‬ ‫ ܘܗܘ‬‫ܕ ܗܘܐ ܘ‬ ‫ܡܕ‬ ‫ܐ‬ ‫ܝܘ‬ ‫ܐ ܐܬܒ ܘ ܘ ‪ -‬ܐܘ‬ ‫ܐ‪-‬‬ ‫ܕ ܐ ܗܘ ܘܪ‬ ‫ܐ‪-‬‬ ‫ܐ ܘܐ ̈ ܐ‬ ‫ܒܐ‬ ‫‬‫ܒܐ ܕ‬ ‫ܘܝ‬ ‫ܘܢ ܐ‬ ‫ ܐ ܬ ܒ ܘܢ‬‫ܒ ‪-‬‬ ‫ܐ‬ ‫ܕܕ‬ ‫ܕܐ ܪܒ ܬܗ ܗ ܐ ̈ܪ ܗܝ ‪-‬‬

‫‪3:30‬‬ ‫‪3:31‬‬

‫‪4:1‬‬ ‫‪4:2‬‬ ‫‪4:6‬‬ ‫‪4:7‬‬

‫ܐ‪-‬‬

‫‪3:4‬‬ ‫‪3:5‬‬ ‫‪3:6‬‬ ‫‪3:9‬‬ ‫‪3:10‬‬ ‫‪3:12‬‬

‫ܘ ܐܡ‬ ‫ܘ ܐ‬ ‫ܘ‬‫̈‬ ‫̈‬ ‫ܐ‬ ‫ ܘܪ ܐ ܒ ܒܐ‬‫ܐ‪-‬‬ ‫ܒ ܪ ܐ ܕܐܒܐ ܬ‬ ‫ܕ ܗܘܐ ܐ ܐ ܗܘܐ‬ ‫‬‫ܒ ܝ ܐܬ ܒܐ ܗ ܕܐܒ ܟ ‪-‬‬

‫ܕ ܐܛ ܒ ܗܝ ܘ‬ ‫ܬܐ ܗ‬

‫ܒ ܝ ܒ ܬܪܟ ܒ‬ ‫̈ܗܒ ܐ‬ ‫ܒ‬ ‫ܕܐ ܕܪܒ ܒ ܐ ܐܙ‬ ‫‬‫ܟܐ‬ ‫ܒ ܐ ܕܐ‬ ‫ܐܬ ܝ‬ ‫ܕܕ ܓ‬ ‫‬‫̈‬ ‫ܒܒ ܐ ܕ ܐ‬ ‫ܕ‬ ‫ܐ ܬܗܘܐ‬ ‫ܕܓ ܪ ܐ‬ ‫̈‬ ‫ܢ ܐ‪-‬‬ ‫ܪܐ ܕ ܐ‬ ‫ܒܐܘܪ ܘܒ‬ ‫ܕܒ ܕ‬ ‫ܐ‬

‫ܘ‬

‫ܓܒ ܐ ܕ ܒ‬ ‫‬‫ܗܪܐ ܗܘ ܘ ܐ‬ ‫ܕ‬

‫‪Sirach Chapter 4‬‬

‫‪4:8‬‬ ‫‪4:9‬‬ ‫‪4:11‬‬ ‫‪4:13‬‬

‫ܕ̈ܪܝ‬ ‫ܝ‬

‫‪4:16‬‬ ‫‪4:17‬‬

‫‪4:18‬‬ ‫‪4:23‬‬ ‫‪4:25‬‬ ‫‪4:29‬‬

‫‪Sirach Chapter 3‬‬

‫̈ ܐ‬

‫ܕ‬

‫ܕ ܓܦ‬

‫ܡܒ‬

‫ܕ‬

‫‪‬‬

‫‪4:30‬‬

‫ܕ‬

‫ܐ‬

‫ܐ‬

‫ܘ ܬ ܦ‬‫ܬ ܐܒ ܪܘ ܘ ܬ ܐ ܪܘ ܕܐ ܐ‬ ‫ܐܕ‬ ‫ܕܬܒ ܐ‬ ‫̈‬ ‫‬‫ܐ‬ ‫ܛ ܗܘ ܓ‬ ‫̈‬ ‫ܐܐ‬ ‫ܐܕ‬ ‫ܐܘ‬ ‫ܐܪ‬ ‫ܪ‬ ‫ܬܐ‬ ‫ܐܒ‬ ‫ ܘ ܗܝ‬‫ ܘ ܬܬ ܐ ܪܘ ܒ ܐ ܬܪ ܐ‬‫ܒ }‪{151r‬‬ ‫ܕ‬ ‫ ܘܬ ܪ‬‫ܢ ܘܐܬܪܐ‬ ‫ܐ‬ ‫ܡ‬ ‫ܘܕ ܕܒ ܒ ܐ ܐ‬ ‫ܘܢ‬ ‫ܕܒ ܟ ܐ ܒ‬ ‫ܘܢ ܕ̈ܪܐ ܕ ܐ‬ ‫ܒ ܐܪܬ ܘ ܒ‬ ‫ܐܢ‬ ‫ܐܒ ܗܝ‬ ‫ܘ‬ ‫ܕܗ ܐ ܐܗ‬ ‫ܕ ܐ ܘܙܘ ܐ ܐܪ ܐ ܗܝ ܘܐܒ ܗܝ ܒ ̈‬ ‫ܒ ܒ‬ ‫ܢܕ‬ ‫‬‫ܐܗ ܟ ܐܬ‬ ‫ܟ‬ ‫ܘ ܬ ܐ‬‫̈‬ ‫ܬܟ ܐܬ‬ ‫ܐܘ‬ ‫ܬ ܘܒ‬ ‫̈‬ ‫ܒ ܒ ܬܟ‬ ‫ܘܪ ܐ ܘ‬ ‫ܬܗܘܐ ܒ ܪܢ ܒ‬ ‫̈‬ ‫ܒ ܒ ܬܟ\‬ ‫ܘܕ‬ ‫ܒܒ ܟ ܘܙ‬ ‫\ ܬܗܘܐ‬ ‫‪Sirach Chapter 5‬‬

‫‪5:1‬‬ ‫‪5:4‬‬ ‫‪5:6‬‬

‫ܬܬ‬ ‫‬‫‪-‬ܘ‬

‫̈ ܘܬܐ ܕ ܓ ܐ‬ ‫ܕ ܐ ܓ ܪܘ ܐ ܗܘ‬ ‫ܓܐܐ ܕ ̈ ܒܐ ܗܘ ܒ‬

‫‪173 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪30:26‬‬ ‫‪30:27‬‬ ‫‪30:28‬‬ ‫‪30:31‬‬ ‫‪30:33‬‬

‫‪ ‬‬ ‫‪ ‬‬

‫ܘܢ‬ ‫ܒ ‪-‬‬ ‫ܘ ̈ܓ ܐ ܕܒ‬ ‫ܘܢ ‪-‬‬ ‫ܘ ̈ ܐܕ‬ ‫ܐ ܕ ܒ ܐ ܒܐ ̈ ‪-‬‬ ‫ܘܐ‬ ‫̈‬ ‫ܒ ܬ̈ܪ ܓ ܐ ‪-‬‬ ‫ܘܐܒ ܐ ܕ ܕܪ‬ ‫ܕ ܒܐ ܐ ܐܘܬܐ ܘܐܢ ܬ ܒ ܫ ܐ ܟ‬ ‫ܐ ܩܕ ܐ‪-‬‬

‫‪                                                            ‬‬ ‫‪‬‬ ‫‪Prov 1:10‬‬ ‫]ܬܬ‬ ‫‪ LP‬ܬ‬ ‫‪‬‬ ‫‪ LP |corr‬ܕܬ̈ܪ ܐ ܕ ܐ ]ܕ ܐ ܕܬ̈ܪ ܐ ‪Prov 1:21‬‬ ‫‪‬‬ ‫‪ LP‬ܒ ܒ ]ܒܓ ܟ ‪Prov 7:1‬‬ ‫‪‬‬ ‫‪ LP‬ܘܒ ܘܕ ]ܘܒ ܕ ‪Prov 7:21‬‬ ‫‪‬‬ ‫‪ LP‬ܒ ܪܒܐ ]ܒܐܘܪ ܐ ‪Prov 9:12‬‬ ‫‪‬‬ ‫ܬ ] ܬ ‪Prov 10:8‬‬ ‫‪LP‬‬ ‫̈‬ ‫‪‬‬ ‫‪ LP‬ܕܬ̈ܪ ܐ ]ܕܙ ܐ ‪Prov 11:11‬‬ ‫‪‬‬ ‫‪Prov 11:17‬‬ ‫‪ LP‬ܓ ܗ ]‬ ‫‪‬‬ ‫]ܕ ܒ ‪Prov 14:30‬‬ ‫‪ LP‬ܕ‬ ‫‪‬‬ ‫‪] om LP‬ܗܘ ‪Prov 16:12‬‬ ‫‪‬‬ ‫ܬܐ ] ܐ ‪Prov 16:22‬‬ ‫‪LP‬‬ ‫‪‬‬ ‫]ܒ ܐ ‪Prov 19:25‬‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪ LP |corr‬ܘ ܐ ܘܒ ܐ ]ܘܒ ܐ ܘ ܐ ‪Prov 21:17‬‬ ‫‪‬‬ ‫‪ LP‬ܕܐܘܪ ]ܕܐܘܪ ܐ ‪Prov 22:6‬‬ ‫‪‬‬ ‫‪ ] LP‬ܡ ‪Prov 23:1‬‬ ‫‪‬‬ ‫ܐ ܗܝ ‪Prov 24:9‬‬ ‫‪ LP‬ܗܝ ‪] om‬‬ ‫‪‬‬ ‫‪ LP‬ܐ ܗܘ ܗܘ ]ܐ ܗܘ ‪Prov 25:20‬‬ ‫‪‬‬ ‫‪ LP‬ܒܐ ܗܝ ] ܒܐ ‪Prov 27:5‬‬ ‫‪‬‬ ‫ܐ ܕ ܐ ‪Prov 27:7‬‬ ‫ܐ]‬ ‫‪ LP‬ܕ ܐ‬ ‫‪‬‬ ‫‪Prov 27:9‬‬ ‫‪ LP‬ܒ ܗ ]‬ ‫‪‬‬ ‫‪ LP‬ܬ ] ܬ ‪Prov 29:2‬‬ ‫‪‬‬ ‫‪ LP‬ܐ ] ܐܐ ‪Prov 29:27‬‬ ‫‪‬‬ ‫‪] rub yūd‬ܘܐ ܝ ‪Prov 31:29‬‬ ‫‪‬‬ ‫‪ LP‬ܗܒ ]ܗܒ ‪Prov 31:31‬‬

‫‪Proverbs Chapter 31‬‬ ‫‪31:1‬‬ ‫‪31:2‬‬ ‫‪31:4‬‬ ‫‪31:6‬‬ ‫‪31:10‬‬ ‫‪31:11‬‬ ‫‪31:12‬‬ ‫‪31:13‬‬ ‫‪31:14‬‬ ‫‪31:15‬‬ ‫‪31:16‬‬ ‫‪31:17‬‬ ‫‪31:19‬‬ ‫‪31:22‬‬ ‫‪31:23‬‬ ‫‪31:24‬‬ ‫‪31:26‬‬ ‫‪31:29‬‬ ‫‪31:30‬‬ ‫‪31:31‬‬

‫̈‬

‫‬‫‬‫‪-‬‬

‫ܘܐ ܬ‬

‫ܐ ܒ ܐ ܕܪܕܬܗ ܐ‬ ‫ܗܝ ܕ ܐ‬ ‫ܘ ܒ ̈ܪܝ‬ ‫ܒܝܘ ܒ‬ ‫̈‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܘ‬ ‫ܝ ܐ‬ ‫ܘ ܐ‬ ‫ܐ̈ ܐ ̈ܒ ܐ ܕܕ ̈‬ ‫ܐ }‪ {150r‬ܗܝ ܓ‬

‫ ܘܐ ܐ‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܢ‬ ‫ܐ ܕ ܗܝ‬ ‫ܒܬ ̈ ܒ ܐܘ ܒ ܐ‬ ‫ܐ ܨܒ‬ ‫ܘܒ ܐ‬‫ܐ ܕܬܓ ܐ ܕ ܪܘ ܐ ܐܬ ܐ ܬܐܓ ܪܬܗ‬ ‫ܗܘܬ ܐ‬ ‫̈‬ ‫ܐ ܒ ܒ ܗ‬ ‫ܒ ܐܘ ܒ ܐ‬ ‫ܘ‬ ‫̈‬ ‫ـ ܗ‬ ‫ܘܒܐ‬ ‫ܐ ܘܙܒ ܗ ‪-‬‬ ‫ܘ ܬܒ‬ ‫̈‬ ‫ܒ ܐ ܘ ܪܬ ̈ ܕ̈ܪ‬ ‫ܘܐ ܬ‬ ‫ܒ ܘܬܐ ܘܐ‬ ‫ܕ̈ܪ ܐܘ‬ ‫‬‫ܐ ܒܬ‬ ‫ܬ‬ ‫̈‬ ‫̈‬ ‫ܐ‪-‬‬ ‫ܒ‬ ‫ܗܘܐ ܒ‬ ‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܐ ܒ‬ ‫ܒ ܬ ܘܙܒ ܘܐ‬ ‫ܐ ܕ̈ܪ ܐ‬ ‫ܘ‬‫̈‬ ‫̈‬ ‫ܬܪܐ ܘܐ ܝ ܒ ܬܝ‬ ‫ܘ ܓܐܐ ܕܒ ܗ‬ ‫̈‬

‫ܕܓ ܗܝ ܐ ܬܐ ܘ‬ ‫ܐ ܗܝ ܬ ̈ܒ‬ ‫ܐ̈ܪܐ ܕܐ‬ ‫ܗܒ‬

‫]ܗܘ[‬ ‫ܘ ܒ‬

‫ܐ ܘܐ ܬܐ ܕܕ‬ ‫̈ܒ‬

‫ܒ ܪܐ‬

‫‪172 ‬‬ ‫‪ ‬‬

‫‪PROVERBS‬‬ ‫‪ ‬‬

‫‪ ‬‬ ‫‪26:26‬‬ ‫‪26:27‬‬

‫ܕ‬ ‫ܕ‬

‫‪‬‬

‫‪29:2‬‬ ‫‪29:3‬‬ ‫‪29:4‬‬ ‫‪29:9‬‬ ‫‪29:11‬‬ ‫‪29:12‬‬ ‫‪29:13‬‬

‫ܐ ܐܬܐ ܒ ܒ ‪-‬‬ ‫ܒ ‪-‬‬ ‫ܓ ܐ‬

‫‪Proverbs Chapter 27‬‬ ‫‪27:3‬‬ ‫‪27:4‬‬ ‫‪27:5‬‬ ‫‪27:6‬‬ ‫‪27:7‬‬ ‫‪27:9‬‬ ‫‪27:10‬‬ ‫‪27:11‬‬ ‫‪27:13‬‬ ‫‪27:14‬‬ ‫‪27:15‬‬ ‫‪27:16‬‬ ‫‪27:24‬‬ ‫‪27:25‬‬

‫‪28:3‬‬ ‫‪28:4‬‬ ‫‪28:8‬‬ ‫‪28:9‬‬ ‫‪28:10‬‬ ‫‪28:14‬‬ ‫‪28:15‬‬ ‫‪28:17‬‬ ‫‪28:18‬‬ ‫‪28:22‬‬ ‫‪28:23‬‬ ‫‪28:25‬‬

‫ܐ ܐ ܐܘ‬ ‫ܘ‬‫ܡ ܡ‬ ‫ܐ‬ ‫ܬܐ ܕܓ ܐ ܪ ܬܐ ܕ‬ ‫ܒܐ‬ ‫̈‬ ‫̈‬ ‫ܢ‬ ‫ܗ ܕܒ ܒܒܐ‬ ‫ܬܗ ܕܪ ܐ‬ ‫ܬܐ‬ ‫ܐ ܐܦ‬ ‫ܐܕ ܐܘ ܐ‬ ‫ܐ ܕ̈ ܒ ܐ‬ ‫̈ ܐ‬ ‫ܒ ܐܕ‬ ‫ ܗ ܐ ܗܘ ܕ ܒ‬‫ܐ ܐ ܕܪ‬ ‫ܗܘ ܒܒܐ ܕ‬ ‫‬‫ܐܕ ̈‬ ‫ ܘܒ‬‫̈‬ ‫ܘ‬‫ܐ‬ ‫ܬܐ ܒ ܪ ܐ ܗܘܐ‬ ‫ܕ ܒܟ ܒܗܒ‬ ‫ܗܘ ܕ ܛ‬ ‫ܒ ܐܕ ܓܐ‪-‬‬ ‫ܐ ܕ ܐܕ‬ ‫ܐ‬ ‫ ܘܒ ܐ ܕ ܐ‬‫ܐܘ ‪-‬‬ ‫ܕ ܗܘܐ‬ ‫ܒܐ ܕ ̈ܪܐ‬ ‫ ܘܐܬ‬‫‬‫ܐ‬

‫‪29:14‬‬ ‫‪29:16‬‬ ‫‪29:17‬‬ ‫‪29:18‬‬ ‫‪29:20‬‬ ‫‪29:27‬‬

‫ܒ‬

‫ܐܕ ̈‬ ‫ܐ‬ ‫ܬ‬ ‫ ܘܒ‬‫ ܘܕܪ ܐ ܒ ܬܐ ܒ‬‫ ܘܓܒ ܐ‬‫ܬ‬ ‫ ܘܪܓ ܘܓ ܘ‬‫‬‫ܗ‬ ‫̈‬ ‫ܐ ܢ‬ ‫ܗܝ‬ ‫ܘܢ }‪{149v‬‬ ‫‬‫̈‬ ‫ܪ ܐ‬ ‫ܒ ܘ ܐ‬ ‫ܐ ܘ ܐܒܐ ܓ‬ ‫ܕܬ̈ܪ ܘܢ‬ ‫ܒ ̈ܐ‬ ‫ ܪ‬‫‬‫ܓܐ‬ ‫ܒ ܓܐܗܘܢ ܕ‬ ‫ܘܒ‬ ‫ܪܕܝ ܒ ܟ ܘ‬ ‫̈‬ ‫ܬܪܥ ܐ ‪-‬‬ ‫ܒ ܓܐܐ ܕ‬ ‫̈‬ ‫ܓܒ ܐ ܕ ܗܒ ܒ ܗܝ ‪-‬‬ ‫ܐܢ‬ ‫ܘܐܘܪ ܐ ܬܪ ܬܐ ܐܐ ܗܝ‬ ‫ܐܐ ܗܘ ܕ ܐ ܓܒ ܐ‬ ‫̈‬ ‫‪Proverbs Chapter 30‬‬

‫‪‬‬

‫‪30:1‬‬

‫‪‬‬

‫‪30:2‬‬ ‫‪30:3‬‬ ‫‪30:4‬‬

‫‪Proverbs Chapter 28‬‬

‫ܐ ܒ ܐܕ‬

‫‪Proverbs Chapter 29‬‬

‫ܬܪܢ‬

‫ܐ‬‫ܘܢ‬ ‫ܐ‬ ‫ܕ‬ ‫ ܘܐ‬‫ܨܐ ܘ ܪܒ ܐ ‪-‬‬ ‫ܕ ܓܐ ̈‬ ‫ܐ ܐܦ ܨ ܬܗ ܐܐ‬ ‫ܐܕ ܗܝ ܕ‬ ‫ܕ‬ ‫ܗܝ‬ ‫‬‫ܕ ܐ ܬܪ ܐ ܒܐܘܪ ܐ ܒ ܐ ܒܓ ܐ‬ ‫ܒܒ ܐ‬ ‫ ܘܐ ܐ ܕ ܐ ܒ‬‫ܐ‬ ‫ܕܐ‬ ‫ܐܪ ܐ ܡ ܘܕܒܐ ܒ‬ ‫ܐ‬ ‫ܒ ܐܕ ܐ‪-‬‬ ‫ܒ ܐܕ‬ ‫̈‬ ‫ܒܓ ܐ‬ ‫ܐܘ̈ܪ ܗ‬ ‫ ܘܕ‬‫ܐܬܐ ܗܝ‬ ‫ܘ ܥܕ‬‫ܗܘ ܕ‬ ‫ܒ ܐ ̈ܪ ܐ‬ ‫ܕ‬ ‫ܒ‬ ‫ܐ ܗܢ‬ ‫‪ -‬ܘܕ ܬ‬

‫‪30:7‬‬ ‫‪30:8‬‬ ‫‪30:9‬‬ ‫‪30:13‬‬ ‫‪30:14‬‬ ‫‪30:15‬‬ ‫‪30:16‬‬ ‫‪30:17‬‬ ‫‪30:19‬‬ ‫‪30:22‬‬ ‫‪30:23‬‬ ‫‪30:25‬‬

‫ܕ ܒ ܒ ܬܐ ܘܐܬ ܝ‬ ‫̈ ܗܝ ܕܐܓ ܪ ܒ‬ ‫ܬ ܐ‬ ‫ܘܐ‬ ‫̈‬ ‫ܕܒ ܐ‬ ‫ܒ‬ ‫ܘ‬ ‫ܗܘ ܪ‬ ‫ܕ‬ ‫ܐ‪-‬‬ ‫ܘ‬ ‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܗܝ ܘ ܨܪ ܐ ܒ‬ ‫ ܘ ܐ ܪܘ ܐ ܒ‬‫‬‫ܐ ܬ‬ ‫ ܬ‬‫ܝ‬ ‫ܐ‬ ‫ ܗܒ‬‫ܐ ܘܕ ܐܬ‬ ‫ܕ ܐ ܒ ܘܐ ܒ ܘܐ‬ ‫ܕ ܝ‬ ‫ܘܐܓ ܒ ܘܐ ܐ ܒ‬ ‫ܕܪܐ ܐ ܕ̈ܪ ̈ ̈ ܗܝ ܘܬ ܘܗܝ‬ ‫̈ ܐ ̈ܒ ܗܝ ‪-‬‬ ‫̈ ܗܝ ܘ‬ ‫ܐܐ‬ ‫ܕܪܐ ܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒ ܒܒ ‪-‬‬ ‫ܐ ܬ ܗܘܝ‬ ‫‬‫ܠ ܘܐ ܬ ̈ܪ‬ ‫̈ܪܒܐ ܕ ‪-‬‬ ‫ ܘ‬‫ܐ‪-‬‬ ‫ܐܘܪ ܐ ܕ ܐ ܒ ܐ ܘܐܘܪ ܐ ܕ ܐ‬ ‫ܬܗ‬ ‫ܘܐܘܪ ܐ ܕ ܓܒ ܐ ܒ‬ ‫ܬ‬ ‫ܐ‬ ‫ܕ ܒ‬ ‫ܘܬ‬ ‫ܒܐ‬ ‫ܐ ܐܕ ܐ‬ ‫ܐܬܐ ܕܗܘ ܐ ܓܒ ܐ ܘܬ‬ ‫ܘܬ‬ ‫ܬܗ‬ ‫̈‬ ‫ܐ‬ ‫ܒ ܘܢ ܘ ܒ‬ ‫ܐܕ‬

‫‪171 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪23:4‬‬ ‫‪23:6‬‬ ‫‪23:7‬‬ ‫‪23:8‬‬ ‫‪23:13‬‬ ‫‪23:14‬‬ ‫‪23:15‬‬ ‫‪23:19‬‬ ‫‪23:21‬‬ ‫‪23:29‬‬ ‫‪23:30‬‬ ‫‪23:31‬‬ ‫‪23:34‬‬ ‫‪23:35‬‬

‫‪24:34‬‬

‫ܐ ܐܬ ܩ‬ ‫ܐ ܒ‬‫ܓܒ ܐ ܪܐ ‪-‬‬ ‫ܬ‬ ‫ܐ ܓ ܕܐ ܒ ܙ ܐ ‪ -‬ܘ ܒ ܗܘܐ ܬܟ‬ ‫‬‫ܐ‬ ‫ܘ ܐ ܕܐ‬ ‫ܐܬ‬ ‫ܕܐܢ ܐ ܐ‬ ‫‬‫ܒܒ ܐ‪-‬‬ ‫ܐܐ‬ ‫ܐ ܓ‬ ‫ܒ ܝ ܐܢ‬ ‫ܒ ‪-‬‬ ‫ ܘܬܕܘܨ ܬܪ ܝ ܒ ܒ‬‫ܕܕܪܘܝ ܒ ܐ ܘܐ ܛ ܒܒ ܐ ܐܒ ܘܕܕ‬ ‫ܒ ܒܕ ܐ‬ ‫̈‬ ‫̈‬ ‫ܗܝ‬ ‫ܐܢ‬ ‫ܐ ܕ ܓ ܘܕ‬ ‫̈ܨܘ‬ ‫ܘ‬‫ܒ ܐ‪-‬‬ ‫ܕ‬ ‫ܐ ܕܐ‬ ‫ܒ ܐ‪-‬‬ ‫ܒ ܐ ܕܙܪܓܐ‬ ‫ܬܨ ܕ‬ ‫ܒ ܒ ܕ ܐ ܘܐ‬ ‫ܐ ܗܘ ܕ‬ ‫ܘܗܘܐ ܐ‬ ‫ܪܒܐ‬ ‫ܐܒ‬ ‫ܗܘܘ ܒ ܘ ܥ‬ ‫ܘ ܒ‬ ‫ܘܬܐ ܕ ܐܘ ܘ‬ ‫ܗܘ ܐ ܝ ܐܬܬ ܘܐܙܐ ܠܒ‬

‫‪24:3‬‬ ‫‪24:7‬‬ ‫‪24:9‬‬ ‫‪24:10‬‬ ‫‪24:11‬‬ ‫‪24:12‬‬ ‫‪24:13‬‬ ‫‪24:15‬‬ ‫‪24:22‬‬

‫ܘܬܪ‬ ‫ܘ ̈‬ ‫ܐ‬ ‫ ܘܕ‬‫ܘ‬‫ܬ‬ ‫‪-‬ܘ‬

‫‪25:1‬‬ ‫‪25:4‬‬ ‫‪25:5‬‬ ‫‪25:7‬‬ ‫‪25:8‬‬ ‫‪25:10‬‬ ‫‪25:11‬‬ ‫‪25:12‬‬ ‫‪25:13‬‬ ‫‪25:16‬‬ ‫‪25:17‬‬ ‫‪25:18‬‬ ‫‪25:19‬‬ ‫‪25:20‬‬

‫‪ ‬ܐ‪‬‬ ‫‪24:23‬‬ ‫‪24:24‬‬ ‫‪24:26‬‬ ‫‪24:27‬‬ ‫‪24:28‬‬ ‫‪24:29‬‬ ‫‪24:30‬‬ ‫‪24:31‬‬ ‫‪24:32‬‬

‫‪25:22‬‬ ‫‪25:24‬‬

‫ܬ‬ ‫‬‫ܐܪ ܐ‬ ‫ܐ ܗܝ ‪-‬‬ ‫ܗܕ‬ ‫ܒ ܐ ܬܕܒ ܐ ܢ ܒ ܐ ܕܐܘ‬ ‫ܬܐ ‪-‬‬ ‫ܕ ܕܒ‬ ‫ܗܘ ܥ ‪-‬‬ ‫ܐܒ‬ ‫ܐ‬ ‫ܒ ܗ ܕܙܕ ܐ ܘ ܬܒ ܙ ܒ‬ ‫ܥ‬ ‫ܐ ܕ ̈ ܘܢ‬ ‫̈‬

‫ܐ ‪-‬‬

‫ܬܐ ܐ‬

‫‪Proverbs Chapter 25‬‬

‫‪Proverbs Chapter 24‬‬

‫‪ -‬ܘܒ‬

‫‪ -‬ܘܬܕܪ‬

‫ܨܪ‬

‫ܓܒ ܐ ܒ ܐ‬

‫‪26:2‬‬ ‫‪26:3‬‬ ‫‪26:5‬‬ ‫‪26:9‬‬ ‫‪26:10‬‬ ‫‪26:11‬‬ ‫‪26:14‬‬ ‫‪26:16‬‬ ‫‪26:18‬‬ ‫‪26:19‬‬ ‫‪26:20‬‬ ‫‪26:21‬‬

‫ܐܐ‬ ‫ܗ‬ ‫̈‬ ‫ܐ }‪ {148v‬ܘ‬ ‫‬‫ܕ ̈‬ ‫̈‬ ‫ܢ ܕܐ‬ ‫ܘ ܬܐ‬ ‫ ܘܒ ܪ ܬܒ ܐ ܒ ܟ‬‫̈‬ ‫ܗܝ ܒ ܬܟ‬ ‫ܘ ܬ‬‫̈‬ ‫ܗܝ ܐ ܒ ܘܗܝ‬ ‫ ܘܐ‬‫̈ ܕܓܒ ܐ ̈ ܒ ܐ ̈ܒ ܬ ‪̈ -‬‬ ‫ܐ ܘ ܓ ܗܝ ܕ ܐ ܐ‬ ‫ܐ ܗܝ‬ ‫ܘ‬‫ܐ‬ ‫ܕܘܬܐ‬ ‫‪-‬ܘܒ‬

‫̈‬ ‫ܐ ܬܐ‬

‫‪26:24‬‬ ‫‪26:25‬‬

‫̈‬ ‫ܗܝ ܕ‬ ‫ܐܦ ̈ܗ‬ ‫ܐ ܐܕ‬ ‫ܓܒ‬ ‫ܒ ܕ ܬܐ‬ ‫ܪ‬ ‫ܘ‬‫‬‫ܕ‬ ‫‬‫ܟܪ‬ ‫ܐ‬ ‫ܬܕܘܢ ܒܐ‬ ‫ܕ‬‫̈‬ ‫ ܘ ܢ ܒ ܓ ܐܐ‬‫ܐ‬ ‫ܘܪܐ ܕܕܗܒܐ ܒ ܓ ܕܐ ܕ ܐ ܐ ܕ‬ ‫ܐ ܕܕܗܒܐ ܘ ܕܘܢ ܒܐ ‪-‬‬ ‫ܐ‬ ‫ܬ ܓܐ ܒ ܐ ܕ ܕܐ‬ ‫ܐ ܕ ܐܕ‬ ‫̈ܪܘܗܝ ‪-‬‬ ‫ܐ‬ ‫ܗ ܐܐ ܓܐ‬ ‫ܟܐ ܠ‪-‬‬ ‫ܕܒ ܐ‬ ‫ܐ ܕܐ‬ ‫‬‫ܒ ܪ‬ ‫ܬܬ ܪܓ‬ ‫ܐ‪-‬‬ ‫ܘ ܐ ܘ ܐ ܘܓܐܪܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ‪-‬‬ ‫ܐ ܕܒ ܐ ܘܐ ܪܓ‬ ‫ܒ ܗ ܒ ܐ ܕ ܬܐ ܐ ܗܘ‬ ‫ܐ‬ ‫ܕ‬ ‫ܪܐ ܘ ܪܦ ܒܐ ܒܐ ‪-‬‬ ‫ܕܪ ܐ‬ ‫ܪ ‪-‬‬ ‫ ܓ ܐ ܕ ܪܐ ܐ ܐ‬‫̈‬ ‫ܐ ܘܒܒ ܐ ܕ ܓ ܬܐ‬ ‫ܐ ܬܐ‬ ‫ ܕ‬‫‪Proverbs Chapter 26‬‬

‫ܬ‬

‫ܐܕ‬

‫ܢ ̈ ܐ‪-‬‬ ‫ܕܐ‬ ‫ܩ ܐ‬

‫ܒܐܐܪ ܗ ܐ‬

‫ܐ‬

‫ܐ ܨ ܐܘ‬ ‫ܐ ܐ‬ ‫ܐ‪-‬‬ ‫ܐ ܘܙ ܐ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܕ‬ ‫ܕ ܒ ܒ‬‫ܒܐ ܗ ܕܪܘ ܐ ‪-‬‬ ‫̈ܒܐ‬ ‫ ܘܪܘ ܐ ܒ ܐ‬‫ܬ ܒ ‪-‬‬ ‫ܒܐ ܕܗ‬ ‫ܐ‬ ‫ܨ ܬܗ ‪-‬‬ ‫ܟ‬ ‫ܐ ܬܪ ܐ ܕ‬ ‫̈‬ ‫ܐ‬ ‫ܒܐ ܒ‬ ‫‬‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܐ ܕ ܬܐ‬ ‫ܐ ܓܐ̈ܪܐ‬ ‫ܕ ܒ ̈ܪ‬ ‫ܓ ܓ‬ ‫ܗܝ ܐ‬ ‫ ܘ ܐ ܕܐ‬‫ܓ ܐ ܐ ܘܬܐ‬ ‫ ܘܐܬܪ }‪ {149r‬ܕ‬‫̈‬ ‫ܐ‬ ‫ܓ ܐ ܘ ܐ ܪܐ ܘܓܒ ܐ‬ ‫ܓ ܓ ܗܪܬܐ‬ ‫ܐ‬ ‫ ܘܒܓ ܗ‬‫ܕ ܒ ܒ ̈‬ ‫ܗܝ‬ ‫ܬܗ‬ ‫ܕܐܢ‬ ‫ܐ ܒܓ ܗ‬

‫‪170 ‬‬ ‫‪ ‬‬

‫‪PROVERBS‬‬ ‫‪ ‬‬

‫‪19:15‬‬ ‫‪19:17‬‬ ‫‪19:18‬‬ ‫‪19:19‬‬ ‫‪19:25‬‬ ‫‪19:26‬‬ ‫‪19:28‬‬ ‫‪19:29‬‬

‫ܐ‬

‫ܒܐ‬ ‫̈ܒ ܘܗܝ‬

‫ܐܘ‬

‫ܐܪ‬ ‫ܥ‬ ‫ܒܐ‪-‬‬

‫ ܘܐ‬‫ܕܐ‬ ‫ܪܕܝ ܒ ܟ‬ ‫ܘ ܐܕ‬‫ܐ‬ ‫ܒ ܐ ܐܕ ܓ‬ ‫ ܒ ܐ ܗܘ ܒ ܬ ܘ‬‫ܕ ܐ‪-‬‬ ‫ܕܐ‬ ‫̈‬ ‫ܕ‬ ‫ܒ ܐܒܐ‬

‫‪21:14‬‬ ‫‪21:15‬‬ ‫‪21:16‬‬

‫ܐܬ‬

‫‪21:17‬‬

‫ܕܗܪ ‪-‬‬

‫‪21:20‬‬ ‫‪21:22‬‬ ‫‪21:24‬‬ ‫‪21:27‬‬ ‫‪21:28‬‬ ‫‪21:29‬‬ ‫‪21:31‬‬

‫ܕ ܐ‪-‬‬

‫‪Proverbs Chapter 20‬‬ ‫‪20:1‬‬ ‫‪20:2‬‬ ‫‪20:3‬‬ ‫‪20:5‬‬

‫‪‬ܛ‪‬‬ ‫‪20:6‬‬ ‫‪20:7‬‬ ‫‪20:9‬‬ ‫‪20:10‬‬ ‫‪20:14‬‬ ‫‪20:16‬‬ ‫‪20:17‬‬ ‫‪20:18‬‬ ‫‪20:19‬‬ ‫‪20:20‬‬ ‫‪20:24‬‬ ‫‪20:25‬‬ ‫‪20:26‬‬ ‫‪20:28‬‬ ‫‪20:30‬‬

‫‪21:1‬‬ ‫‪21:2‬‬ ‫‪21:5‬‬ ‫‪21:8‬‬ ‫‪21:13‬‬

‫ܗܘ‬

‫ܐ ܘܪܘ ܬܐ‬

‫ܗܘܐ‬ ‫ܐ‬ ‫ ܘܕ‬‫ܬ ܒ ܗ ܕܓܒ ܐ ܐ ܕ‬ ‫ܐ‬ ‫‪ -‬ܘܓܒ ܐ‬

‫ܐܘ‬ ‫ܩ‬

‫ܪܚ ܒ‬

‫ܕ‬ ‫ܐ‪-‬‬

‫ܗܒ ܐ ܕܒ‬ ‫̈‬ ‫ ܘܬܒ ܐ ܒ ܝ‬‫ܒ ̈ ܐܪ ܐ ܬ‬ ‫‬‫ܘܬܐ ܘܒ‬ ‫ܘܪ‬ ‫ܓܒ ܐ ܕ‬ ‫ܪ‬ ‫ܐ ܪܓ ܓ ܐ ܘ ܐ ܒ ܐ‬ ‫ܕܒ ̈ ܐ ܐ ܒ‬ ‫ܐ ܕܬܘ‬ ‫ܘܒ‬‫ܒܐ ܗ‬ ‫ ܒ‬‫̈‬ ‫ܐ ܗܘ ‪-‬‬ ‫ܘܕܒ ܐ ܕ‬ ‫ܕܐ ܕܓ ܐܒ ‪-‬‬ ‫ܐܘ̈ܪ ܐ ܕ‬ ‫ ܘܐ ܐ ܕܬܪ ܗܘ‬‫ܐ ܕ ܒܐ ‪-‬‬ ‫ܐ‬

‫ܐ‬

‫ܐܘ‬ ‫ܐܘ‬

‫‪Proverbs Chapter 22‬‬

‫ܓܐܐ ̈‬ ‫ܓܒ ܐ‬ ‫ܕܒ ܐ‬ ‫ ܒ ܘܢ ܒ ̈ ܗܝ ܒ ܪܗ‬‫ܒ ܘܐܬܕ‬ ‫ܐ ܕܙ ܐ‬ ‫ܐ‪-‬‬ ‫ܘ‬ ‫ܘ‬ ‫ܘܗ‬ ‫ܒܗܕ‬ ‫ܪ ܐ ܐ‬ ‫ܐܘ‬ ‫ܕ ܕ ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫̈‬ ‫ܨܐ‬ ‫ ܘܒ ܪ ܗ‬‫ܐ‪-‬‬ ‫ܒ ܐܒ ܪ ܐ‬ ‫ܨܐ ‪-‬‬ ‫ܕܓ ܐܪܙܐ ܐ‬ ‫ܐ‬ ‫ܓ ܐ ܒܒ ܐ‬ ‫‬‫ܐܘܪ‬ ‫ ܘܐ ܒ ܐ ܕ‬‫ ܘ ܒ ܪ ܕ ܪ ܬܘ ܐ‬‫ܒܪ ̈‬ ‫ܐܘ‬ ‫ܐ‬ ‫ܓܓ‬ ‫ܒ ܒ ܬܐ‬ ‫ܪ‬ ‫ܘ‬‫̈‬ ‫ܘܢ‬ ‫‪ -‬ܘ ܬܐ ܘ ܕ‬

‫‪22:2‬‬ ‫‪22:3‬‬ ‫‪22:5‬‬

‫ܐ‪-‬‬ ‫̈‬

‫ܐ‬

‫‪22:6‬‬

‫̈ܒ‬

‫}‪{147v‬‬

‫‪22:11‬‬

‫ܐ‬ ‫‪22:12‬‬

‫‪‬ܝ‪‬‬ ‫‪22:13‬‬ ‫‪22:15‬‬ ‫‪22:16‬‬ ‫‪22:17‬‬ ‫‪22:18‬‬

‫ܘܢ‬ ‫‪22:21‬‬ ‫‪22:22‬‬ ‫‪22:23‬‬ ‫‪22:29‬‬

‫‪Proverbs Chapter 21‬‬

‫ ܘ ܬܪ ܕܨܒܐ‬‫ܒܐ‬ ‫ܘ ܐ‬‫ܢ‬ ‫ ܘܕܒ ܐ‬‫ܐܘܪ ܓܒ ܐ ܗܘ‬ ‫ܕܗ‬ ‫̈‬ ‫ܐܕ ܗܝ ܕ‬ ‫ܕ‬

‫ܐ‬

‫ܐ ܪܘܓ ܐ ‪-‬‬

‫‪23:1‬‬

‫ܐ‪-‬‬

‫‪23:2‬‬

‫ܐ‪-‬‬

‫ܒ‬

‫ܐ ܓ‬ ‫ܐܘ‬ ‫ ܘ ܐ ܐܬܪܕܝ ‪-‬‬‫ܐ‪-‬‬ ‫̈ ܒܐ ܘ ̈ ܐ ܒܐܘܪ ܐ‬ ‫ܕܐܘܪ ܐ ܐ‬ ‫ܐ‬ ‫ܕ‬ ‫ܐ‬ ‫̈‬ ‫ܬܐ‬ ‫ܐ ܐ ܕܕ ܐ ܒ ܒ ܘ‬ ‫ܪ‬ ‫ܕ̈ܪ ܗܝ ܕ ܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܓ ܐ‬ ‫ܐܘ ܒܢ‬ ‫̈ ܗܝ ܕ ܐ ܢ‬ ‫‪-‬‬

‫ܐ‬ ‫ܕܪ ‪-‬‬ ‫ܒ ܐ ܐܕ‬ ‫ܕܐ ܒ ܕ ܐ ‪-‬‬ ‫ܬܐ‬ ‫ܐ ܓܐ ܒ ܗ ‪-‬‬ ‫ܕܬܐܟ‬ ‫ܘ‬‫ܝ‬ ‫ܒ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐ ܐ‬ ‫ܐ ‪-‬ܘ‬ ‫ܕܒ‬ ‫̈ ܬܟ‬ ‫ܕ ܪܟ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ ܕܬܗ }‪{148r‬‬‫ܗܘ ‪-‬‬ ‫ܕ‬ ‫ܐ‬ ‫ܬܬܘܟ‬ ‫ܘܢ‬ ‫ܘ‬‫ܒܐ ܕ‬ ‫ܥ‬ ‫̈‬ ‫ܐ ܡܘ‬ ‫ܒܒܗ ܡ‬ ‫ܓܒ ܐ ܕ‬ ‫ܐܢ‬ ‫̈‬ ‫ܐ‬ ‫ܡ ܡ‬ ‫‪Proverbs Chapter 23‬‬

‫ܐܢ‬ ‫ܕ‬ ‫ܕ ܬ‬

‫ܡ‬

‫ܒܐ‬ ‫ܐܒ‬

‫ܐܢ ܐ‬

‫ܐܐ‬

‫ܘܕܥ‬

‫ܡ‬

‫ܓܒ ܐ ܕ‬

‫‪169 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪14:29‬‬ ‫‪14:30‬‬ ‫‪14:32‬‬ ‫‪14:34‬‬ ‫‪14:35‬‬

‫ ܘܕ ܐ ܪܘ‬‫ܗ ܐ ܐ ܗܘ ܕ ܒ ‪-‬‬ ‫ܕ‬ ‫̈‬ ‫ܐ ܙܕ ܐ ܗܘ‬ ‫ܕ‬ ‫ ܘܕܬ‬‫̈‬ ‫̈‬ ‫ܐ‬ ‫ܐ ܬܐ‬ ‫ܘ‬‫‬‫‪ -‬ܘܒ‬

‫‪15:1‬‬ ‫‪15:2‬‬ ‫‪15:5‬‬ ‫‪15:9‬‬ ‫‪15:13‬‬ ‫‪15:15‬‬ ‫‪15:16‬‬ ‫‪15:17‬‬ ‫‪15:18‬‬ ‫‪15:21‬‬ ‫‪15:22‬‬ ‫‪15:26‬‬ ‫‪15:30‬‬

‫ܐ‬

‫‪16:2‬‬ ‫‪16:3‬‬ ‫‪16:12‬‬ ‫‪16:14‬‬ ‫‪16:15‬‬ ‫‪16:18‬‬ ‫‪16:22‬‬ ‫‪16:26‬‬ ‫‪16:28‬‬ ‫‪16:29‬‬ ‫‪16:33‬‬

‫‪17:2‬‬ ‫‪17:3‬‬ ‫‪17:5‬‬

‫‪17:10‬‬ ‫‪17:18‬‬

‫‪Proverbs Chapter 15‬‬

‫ܐܪ‬ ‫ܐܕ̈‬ ‫ ܘܕ‬‫ܐ ܕ ܒ ܙܕ‬ ‫ ܘܪ‬‫ܓ‬ ‫ܒܐ ܐ‬ ‫ܒ‬ ‫‪ -‬ܘܒ ̈ ܐ‬

‫‪‬ܙ‪‬‬

‫‪17:7‬‬ ‫‪17:8‬‬ ‫‪17:9‬‬

‫ܐ‬

‫ܐ‬ ‫ܐ‬

‫ܐܒ ܪܘ ܐ‬

‫‬‫ܐ‪-‬‬

‫‪17:20‬‬

‫ܕ‬ ‫ܒܒ ܐ‬ ‫ ܪܘ ܐ ܕ ܒܐ ܒ ܐ ܓ ܐ‬‫ܘ‬ ‫ܓ ܒ ܗܝ ܒ ܐ‬ ‫‬‫ܟ ܕ ܐ‬ ‫ܐ }‪{147r‬‬ ‫ܐܕ‬ ‫̈‬ ‫ܬܗ‬ ‫ܘܕ‬

‫ܪ‬

‫ܐ ܘܗܪܬܐ ܘܕ‬

‫ܒ‬

‫ܬܪ‬

‫ܒ ܐ ܬܒ ܐ‬

‫ܒ ܐ ܘܕܗ‬ ‫ܬܗ‬ ‫ܐ‬

‫‪Proverbs Chapter 18‬‬

‫‪Proverbs Chapter 16‬‬

‫ܘ ܐ‬‫̈‬ ‫ܐ ܒ ܘ‬ ‫ܓ‬ ‫ܕܒ ܕ ܬܐ ܗܘ‬ ‫‬‫ܐ‬ ‫ ܘܓܒ ܐ‬‫ܐ‬ ‫ܐܒ‬ ‫ ܘܨܒ ܐ‬‫ܡ ܬܒ ܐ ܨ ܐ ‪-‬‬ ‫ܕ‬ ‫ܗܘ‬ ‫ܒ ܐܕ̈ܐ‬ ‫ܕ̈‬ ‫ܐ ܗܝ ̈‬ ‫‬‫ܐ ܐܒ ܐ ܐܒ‬ ‫ܐ ܪܕܦ ̈ܪ ܗܝ‬ ‫ܘ‬‫ܐ‬ ‫ܒܐܘܪ ܐ ܕ‬ ‫ܘ ܒ‬‫ܬܗ ‪-‬‬ ‫ܒ ܒ ܕ ܐ‬

‫̈ܒ ܟ‬ ‫ܪ ܐ‬

‫ܘ ܕܘܬܐ‬

‫‪18:3‬‬ ‫‪18:6‬‬ ‫‪18:9‬‬ ‫‪18:13‬‬ ‫‪18:14‬‬ ‫‪18:16‬‬

‫ ܐܬ ܐ ܗܝ‬‫̈ ܐ‬ ‫ܘ‬‫ܘܐ ܐ ܕ ܐ ܐ ܘܗܝ‬ ‫ܗܘ ܘ‬ ‫‬‫ ܘܪܘ ܐ ܐܒ ܐ‬‫̈ܗܒ ܐ ܕܒ ܐ ܐ‬

‫‪18:17‬‬ ‫‪18:19‬‬ ‫‪18:22‬‬ ‫‪18:24‬‬

‫ ܘ ̈ ܐ ܕܐܬܐ ܒ ܗ ܒ ܩ‬‫ܐܕ ܐ‬ ‫ܐ‬ ‫ ܘܐ‬‫ܐ‪-‬‬ ‫ ܘ ܒ ܨܒ ܐ‬‫ܐܐ‬ ‫‪ -‬ܘܐ ܪ ܐ ܕ‬

‫ܬܐ ܘܨ ܐ ܘ‬ ‫ܬܐ‬ ‫ܒܒܗ‪-‬‬ ‫ܐ‬ ‫ܒ‬ ‫ܘ ܡ ̈ܪܘܪܒ ܐ‬ ‫ܘ‬ ‫ܐ‬

‫̈‬

‫‪Proverbs Chapter 19‬‬

‫‪19:3‬‬ ‫‪19:4‬‬ ‫‪19:6‬‬ ‫‪19:7‬‬ ‫‪19:9‬‬ ‫‪19:11‬‬ ‫‪19:13‬‬ ‫‪19:14‬‬

‫‪Proverbs Chapter 17‬‬

‫ܒܐ‬ ‫ܨܪ ܐ ܒ ܐ‬ ‫‪ -‬ܘܕ ܐ‬

‫‪17:19‬‬

‫ܕܪ‬

‫‪17:22‬‬ ‫‪17:25‬‬ ‫‪17:26‬‬ ‫‪17:28‬‬

‫ܒܐ ܗܝ ܘܬܐ ܕ ܐ ܘ ܒܐ ܕ‬ ‫ܗܘ ܐ‬ ‫ ܘܓܒ ܐ ܓ ܪܘ ܐ‬‫ܒܐ ܗܘ ‪-‬‬ ‫ܓܒ ܐ ܕ‬ ‫̈‬ ‫ܐ ܬܬ‬ ‫ ܘܒ ܓܐܐ ܕ‬‫̈‬ ‫ܐ‬ ‫ ܘܕ ̈ ̈ ܒ‬‫ܓ ܐ‬ ‫ ܘ ܒܐ ܒܐ‬‫ܐܘܪ‬

‫ܗܝ ‪-‬‬ ‫ܪ ܐ‬

‫‪‬ܚ‪‬‬

‫ܐ‪-‬‬ ‫ܐ ‪{146v} -‬‬

‫ܬܐ‬ ‫ܬܐ‬ ‫ܐ ܘ ܒܐ ܒܐ‬ ‫ܒ‬

‫ܐ‪-‬‬ ‫ܐ‬ ‫ܐܐ‬ ‫̈‬ ‫ܕܕ‬ ‫ܐ ܗܝ ܒ‬ ‫ܐ ܐ ܕ̈ܪ ܐ‬ ‫ܒ ܐ ܪ ܬܐ ܘܕ ܐ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ ܪܐ ܫ‬ ‫ܘ‬‫ܘ ܪܓ‬ ‫ܓ‬ ‫ܐܬܐ‬ ‫‪ -‬ܕ ܒ ܒ ܗ ܒ ܬܐ‬

‫ܒܒ ܐ ܒ ܬ ‪-‬‬ ‫ܐ ܐ ܘ ܪܐ ܗܒܐ ‪-‬‬ ‫ܐ‬ ‫ܒܐ‬

‫‬‫‬‫‬‫‬‫ܒ‬

‫ܐ ܐܘ̈ܪ ܗ ‪-‬‬ ‫ܬܗ ܕܓܒ ܐ‬ ‫̈‬ ‫̈ܪ ܐ ܓ ܐܐ ‪-‬‬ ‫ܐ‬ ‫̈‬ ‫̈‬ ‫ܒ ܗܒ ܐ‬ ‫ܘ ܒ‬ ‫̈‬ ‫ܒ ܗܝ‬ ‫ܐ ܐܕ‬ ‫ܕܓ ܬܐ ܐܒ‬ ‫ܘܕ‬ ‫ܕܓܒ ܐ ܓ ܘܬ ܪܘ ܗܝ ‪-‬‬ ‫ܪ ܕܐ ܬܐ‬ ‫ܘܐ ܕ ܐ ܕ‬ ‫ܐ ܗܘ‬ ‫ܐ ܘ ܐ ܪܬ ܗܘ ܕܐܒܐ ܘ‬ ‫ܐ ܐ ܬܐ ܓܒ ܐ‬

‫‪168 ‬‬ ‫‪ ‬‬

‫‪PROVERBS‬‬ ‫‪10:14‬‬ ‫‪10:18‬‬ ‫‪10:24‬‬ ‫‪10:26‬‬ ‫‪10:27‬‬ ‫‪10:28‬‬ ‫‪10:29‬‬

‫‪11:1‬‬

‫ܢ‬ ‫ܐ‪-‬‬ ‫̈ ܐ‬ ‫̈‬ ‫ܒ ܒܒ ܬܐ ̈‬ ‫ܐ‬ ‫ܪ ܐ ܗܘ‬ ‫‬‫ܒ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܗ ܐ ܐ‬ ‫ܘܬ ܐ‬ ‫ܐ‬ ‫ܐ ܐ ܕܒ ܐ‬ ‫̈ܒ ܕܘܗܝ‬ ‫ ܘ ̈ ܘܢ ܕ ̈‬‫ܒ ̈ܪܢ‬ ‫ ܘ ܒ ܐ ܕ ̈ ܐܒ‬‫̈ܒ ܝ‬ ‫̈ ܐ ܘܬܒ ܐ‬ ‫ܐ ܐܘܪ ܕ ܐ‬

‫‪12:12‬‬ ‫‪12:13‬‬ ‫‪12:14‬‬ ‫‪12:20‬‬ ‫‪12:22‬‬ ‫‪12:23‬‬ ‫‪12:25‬‬ ‫‪12:26‬‬

‫ܬܐ ܕ ̈ ܘܕ‬

‫‪Proverbs Chapter‬‬ ‫‪̈ 11‬‬

‫ܐܬܐ ܕ‬

‫̈‬

‫ܐ ܘܒ‬

‫‪13:1‬‬ ‫‪13:5‬‬ ‫‪13:7‬‬

‫ܬ̈ܪ ܐ ܨܒܐ‬

‫‪‬ܗ‪‬‬ ‫‪11:2‬‬ ‫‪11:5‬‬ ‫‪11:10‬‬ ‫‪11:11‬‬ ‫‪11:13‬‬ ‫‪11:14‬‬ ‫‪11:16‬‬

‫‪11:17‬‬ ‫‪11:20‬‬ ‫‪11:21‬‬ ‫‪11:22‬‬ ‫‪11:24‬‬ ‫‪11:25‬‬ ‫‪11:28‬‬ ‫‪11:29‬‬ ‫‪11:31‬‬

‫ܬܐ ܐܠ ܨ ܐ ‪-‬‬

‫ܐܬܪ ܕ ܐ ܙ‬ ‫ ܘܒ‬‫̈‬ ‫ܐ‪-‬‬ ‫ܒ ̈ܒ ܗܘܢ ܕܙܕ ܐ ܬ‬ ‫ܐ‪-‬‬ ‫ܒܒ ̈ܪ ܗܘܢ ܕܙܕ ̈ ܐ ܬܬܪ‬ ‫ܐ‬ ‫ܐ‬ ‫ܒܘ‬ ‫ܨܐ ܓ ܐܪܙܐ ܘܕ‬ ‫ܐ‬ ‫‬‫ܐܕ ܒ‬ ‫ܐ ܬ ܒ ܐ ܓܒ ܐ‬ ‫ܐ‬ ‫ܐ ܬܐ‬ ‫̈‬ ‫ܪܐ ܒ ܐ ܐܦ‬ ‫ܪ ܐ ܕ ܕܨ ܐ ܐ ܬܐ‬ ‫̈‬ ‫ܐ‬ ‫ܘ ܐ‬ ‫ܒ ܬܪܗܘܢ ܗܘ ܨ̈ܪ‬ ‫ܓܒ ܐ ܕ‬ ‫ܘ ܒ‬‫̈‬ ‫ܒܐ ‪-‬‬ ‫ܐ‬ ‫̈‬ ‫ܐ‬ ‫ ܘܙܪ ܐ ܕܙܕ ܐ‬‫ܐ ܕܕܗܒܐ ܒ ܗ ܕ ܬܐ ܗ ܐ ܗܝ ܐ ܬܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܬܐ‬ ‫ܘܙ ܪ ܗܘ‬ ‫ ܘܐ ܕܕ ܕ‬‫ܐ ܒ ܐ ܬܕܗܢ ܘ ܐ ܬܘܒ ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ ܘܙܕ ̈ ܐ ܐ‬‫ ܒ ܩ ̈ܒ ܗܝ ܬ ̈ ܐ ‪-‬‬‫ܐ‪-‬‬ ‫ܐܢ ܙܕ ܐ‬

‫‪13:8‬‬

‫‪‬ܘ‪‬‬ ‫‪13:9‬‬ ‫‪13:10‬‬ ‫‪13:11‬‬ ‫‪13:12‬‬ ‫‪13:14‬‬ ‫‪13:15‬‬ ‫‪13:16‬‬ ‫‪13:19‬‬ ‫‪13:20‬‬ ‫‪13:22‬‬

‫‪14:1‬‬ ‫‪14:2‬‬ ‫‪14:4‬‬ ‫‪14:11‬‬ ‫‪14:13‬‬ ‫‪14:17‬‬ ‫‪14:20‬‬ ‫‪14:22‬‬ ‫‪14:23‬‬ ‫‪14:28‬‬

‫‪Proverbs Chapter 12‬‬ ‫‪12:2‬‬ ‫‪12:3‬‬ ‫‪12:4‬‬ ‫‪12:7‬‬ ‫‪12:10‬‬

‫ܐܒ ܓܒ ܐ ܕ‬ ‫ܒ ܐܒ‬ ‫ܐ ܬܐ ܓܒ ܐ‬ ‫ܘܬܘ ܐ ܒ ܐ ‪-‬‬ ‫ܗ ܢ ̈ ܘ‬ ‫̈ܪ‬ ‫‪-‬ܘ ̈ ܐ‬

‫ܕ‬

‫ܨܒ‬

‫‬‫ܗܝ ܕܒ‬ ‫ܘܢ‬

‫ܐ‪-‬‬ ‫ܘܐ‬

‫ܒ‬

‫ܐ‬

‫ܢ‪-‬‬

‫ ܘ ܐ ܕܙܕ‬‫ܙܕ‬ ‫ܘ‬‫ܓܒ ܐ ܒܐ‬ ‫ܕ‬ ‫ ܘܐ‬‫ ܘܨܒܐ ܒܐ‬‫ ܘ ܒܐ ܕ ̈‬‫ܐܕ‬ ‫ܙܕ ܐ‬ ‫ܬ ܐܐ ܢ‬

‫̈ܐ ܚ‬ ‫ܐ ܐܘ‬ ‫ܒ ‪-‬‬ ‫ܐ̈ܪܝ }‪{146r‬‬ ‫ܐ ܬܗܘܐ ܘܢ ܘܬܐ‬ ‫ܕ ܒ ܗ ܬܐ‬ ‫ܐ ܒ ܐ‬ ‫ܐ ܒ ܕܓܒ ܐ ܕ ܐ ‪-‬‬ ‫ܘܐܘܪ ܘܢ ܕ ̈‬ ‫ܐ ܒܐ‬

‫‪Proverbs Chapter 13‬‬

‫ ܘܒ ܐ ܒ ܐ ܕ‬‫ܘ‬‫ܒ ܬܘ‬ ‫ܘܢ ܘ ܡ‬ ‫ܐ ܕ ̈ܪ‬ ‫ܘ ܐ ܓܐܐ‬ ‫ܕ‬ ‫ܐܬܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܘ‬‫ܒ‬

‫ܐܬܐ ܐܒ‬

‫ܗܪܐ ܕܙܕ ̈ ܐ ܘܙ ܘ‬ ‫ܕ‬ ‫ ܘܐ‬‫ܒܕ‬ ‫ ܘܕ‬‫ܗܘ ܕܬ‬ ‫‬‫ܕ‬ ‫‬‫ܒܐ ܒ ̈ܪ‬ ‫ܘ‬‫ܪܓ ܐ ܐ ܐ ܬܒ‬ ‫ܐ‬ ‫ܒܐܫ‬ ‫ ܘܕ‬‫ܐ‬‫ܐ‪-‬‬ ‫ܕ ܐ ܘܢ‬

‫ܓܐ ܕ ̈‬ ‫̈ ܐܐ ܢ‬ ‫ܬܐ ܓܐ‬ ‫ܒ ܒܐ‪-‬‬ ‫̈ ܐ ܕ ܬܐ‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܐ ܘ ܐܘܬܐ ܕ ̈‬

‫‪Proverbs‬‬ ‫‪̈ Chapter 14‬‬

‫‪ ‬‬

‫ܘܢ ܘܐ‬

‫ܐ ܗܝ‬

‫ܗ‬

‫ܐ ܒܐ‬ ‫ܘ‬‫ܐܛ‬ ‫ܒܐܘܪ‬ ‫ ܘܕ‬‫ܬܘ̈ܪܐ ܕ ܐܘ̈ܪܘܬܐ ‪-‬‬ ‫ܐܬܪ ܕ‬ ‫̈‬ ‫ܐܒ ‪-‬‬ ‫ܒ ܐܕ‬ ‫ܐܦ ܒܓ ܐ ܐܒ ܒܐ ܘ ܬܐ ܕ ܘܬܗ ܐܘ ܐ‬ ‫ܐܪ‬ ‫ܘܓܒ ܐ‬ ‫ܕܒ‬ ‫ܐ‪-‬‬ ‫ܐܦ ܒ ܘܗܝ ܐ‬ ‫̈‬ ‫̈‬ ‫ܒ ܝ ܒ ܐ ܗܝ‬ ‫ܬܐ ܕ ܘܗ ܬܐ‬ ‫‬‫̈‬ ‫̈‬ ‫ܘܢ‬ ‫ ܘ ـ ܕ ܬܗܘܢ ܕ‬‫ܐ‬ ‫ܕ ܐ ܬܒ‬ ‫‪ -‬ܘܒ‬

‫‪167 ‬‬ ‫‪ ‬‬

‫ ’‪AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA‬‬ ‫‪ ‬‬

‫‪5:18‬‬ ‫‪5:19‬‬ ‫‪5:22‬‬

‫‪Proverbs Chapter 8‬‬

‫‬‫ܒ‬ ‫ܘ ܘܐ ܒ‬ ‫ܐ ܘܕ ܬܐ ܕܪ‬ ‫ܐ ܐ ܕܪ‬ ‫̈‬ ‫‪ -‬ܘܒ ܒ ܕ ܘܗܝ‬

‫‪8:7‬‬ ‫‪8:8‬‬ ‫‪8:9‬‬ ‫‪8:10‬‬

‫ܐ‪-‬‬

‫‪Proverbs Chapter 6‬‬ ‫‪6:1‬‬ ‫‪6:3‬‬ ‫‪6:6‬‬ ‫‪6:7‬‬ ‫‪6:12‬‬

‫ܒܟ‪-‬‬ ‫ܒ ܝ ܐܢ ܒ‬ ‫ܕ‬ ‫ܒ ܗ ̈ ܐ ܒ ܝ ܘܐܬ ܐ‬ ‫ܒܐ ܝ ܒ ܒܒ ‪-‬‬ ‫ܐ ܘ ܝ ܐܘ̈ܪ ܗ ܘ‬ ‫ܐܬܕ ܐ‬ ‫ܕܐ‬ ‫ܕܐ‬ ‫ ܘܐ‬‫ܒ ܐ‬

‫̈‬

‫ܒܟ‬

‫‪8:11‬‬

‫ܕ‬

‫‪8:12‬‬ ‫‪8:15‬‬ ‫‪8:21‬‬

‫‪‬ܕ‪‬‬

‫‪‬ܓ‪‬‬ ‫‪6:13‬‬ ‫‪6:14‬‬ ‫‪6:19‬‬ ‫‪6:25‬‬ ‫‪6:28‬‬ ‫‪6:31‬‬ ‫‪6:32‬‬ ‫‪7:1‬‬ ‫‪7:5‬‬ ‫‪7:6‬‬ ‫‪7:8‬‬ ‫‪7:10‬‬ ‫‪7:11‬‬ ‫‪7:13‬‬ ‫‪7:16‬‬ ‫‪7:17‬‬ ‫‪7:18‬‬ ‫‪7:19‬‬ ‫‪7:21‬‬ ‫‪7:23‬‬ ‫‪7:27‬‬

‫ܒ‬

‫ܓܒ ܐ‬ ‫̈‬ ‫ ܘܪ ܒ ܒ ܗ‬‫ܘ ܗ ܒ ܒ ̈‪ -‬ܘ ܓ‬ ‫ܘ ܪ ܐܒ ܐܐ‬‫ܘ ܬ ܒ ܒ‬‫̈ ܓܒ ܐ‬ ‫ܐܘ ܕ ܐ‬ ‫ܘ̈ܪܓ ܗܝ‬ ‫ܥ‬ ‫ܘܐܢ ܬ ܕܓ‬ ‫ܪ ܐ‬ ‫ܕܓܐܪ ܕ ܐ ܬܐ‬

‫‪8:22‬‬ ‫‪8:23‬‬ ‫‪8:25‬‬ ‫‪8:27‬‬

‫ܬܐ‬ ‫ܒ‬ ‫ܓ‬

‫ܬ̈ܪ‬

‫‪8:29‬‬ ‫‪8:30‬‬ ‫‪8:34‬‬ ‫‪8:35‬‬

‫ܐ ܕ ܪܐ‬

‫ܒܒܐ‪-‬‬ ‫ܗܘ ܘ ܒ‬

‫ܐ ܗܘ ܓ ܪ‬ ‫ܘ‬‫ܬ ܘ‬ ‫ܒ‬ ‫̈‬ ‫̈‬ ‫ܥܐ‬ ‫ܕܨܒ‬ ‫ ܘܬ̈ܪ ܐ‬‫ܢ‬ ‫ܐ ܘܓܒ‬ ‫ܕܘܬܐ ܘ‬ ‫ܒ‬ ‫ܐ‬ ‫ܕܗܒܐ‬ ‫ܕܗܒܐ‬ ‫ܐ‬ ‫̈ ܕ ܒܐ ̈ܗܝ‬ ‫ܐ ܐ ܒ ܐ‪-‬‬ ‫ܘ‬‫ܐ‬ ‫ܐ ܘܬܪ ܐ ܐ‬ ‫̈‬ ‫ܙܕ ܬܐ‬ ‫ܐܒ‬ ‫ܘ‬‫̈‬ ‫ܗܘܢ ܐ‬ ‫ܘ‬‫‬‫ܐ‬

‫ܘ‬ ‫ܘ‬

‫ܐ‬

‫̈‬ ‫ܘ‬‫ܘ‬‫‪-‬ܘ‬

‫ܗܘ‬ ‫‪-‬‬

‫ܒ ܒ ܒ‬ ‫ܡ ̈ ܐ ܐܬ‬ ‫ܢ ̈ܪܐ ‪-‬‬ ‫ܗܘ ܘ‬ ‫ܐ‬ ‫̈‬ ‫ܐ‬ ‫ܘ‬ ‫ܬܗ‬ ‫̈‬ ‫ܕܐܪ ܐ‬ ‫ܐ‬ ‫ܒ‬ ‫̈ ܐ ܗܘ ‪-‬‬ ‫ܐ ܕܬ̈ܪ‬ ‫ܐ‬ ‫ܐ‬ ‫ܨܒ ܐ‬

‫ܐ‬ ‫ܐܘ‬

‫ܡ ̈ܒ ܘܗܝ‬ ‫ܒ‬

‫ܘܢ‬

‫ܓ ܐ‬

‫‪Proverbs Chapter 9‬‬ ‫‪9:2‬‬ ‫‪9:3‬‬ ‫‪9:4‬‬ ‫‪9:5‬‬ ‫‪9:6‬‬ ‫‪9:9‬‬

‫‪Proverbs Chapter 7‬‬

‫ ܘ ̈ ܐ ܐ ܒܓ ܟ‬‫̈‬ ‫ܐܕ ̈‬ ‫ܕ ܟ ܐ ܬܐ‬ ‫ܘܢ ܐܕ‬ ‫ܬܐ ܕܒ ̈ ܗ ܘ‬ ‫ܕ‬ ‫̈‬ ‫]ܓ [ ܙܘ ܐ ܕ ܒ ܒ ܗ‬ ‫‬‫̈‬ ‫ܐ‬ ‫ ܕ ܕܐ ܒ ܘܢ ܕ‬‫̈‬ ‫ܐ ܘܒܒ ܗ ̈ ̈ܪܓ‬ ‫ܘ ܘܕ ܐ ܘܐ‬ ‫ܘܐ ܬ‬ ‫ܐ‬ ‫ܗ ܘܐ‬ ‫ܘܐ ܬܗ ܘ‬ ‫ܒ‬ ‫ܗ‬ ‫ܘܒ ܐ ̈ܪ ܐ‬ ‫ܐ‬ ‫ܪܐ ܘ ܪ ܐ ܘ ܐ‬ ‫ܘܪ‬ ‫ܘ‬‫ܒܓ ܐ‬ ‫ܗܘܐ ܓ }‪ {145r‬ܒܒ ܐ ܓܒ ܝ ‪-‬‬ ‫ܗ ܒ ܓܐܐ ܕ ̈‬ ‫ܘܒ ܕ ܕ ̈ ܬܗ ܬܗ‬ ‫ܘܐ‬ ‫ܗ‬ ‫ܘܐ ܐ ܕ ܚ ܓܐܪܐ ܒ ܒ ܗ ‪-‬‬ ‫̈ܘ ܕ ܬܐ‬ ‫‪-‬ܕ ̈ ܢ‬

‫‪9:12‬‬

‫‪9:13‬‬ ‫‪9:17‬‬

‫‪10:4‬‬ ‫‪10:5‬‬ ‫‪10:8‬‬

‫ܘ̈ܪ‬

‫ܗܘ ܒ‬ ‫ܗܘ ܓ‬ ‫ܘ‬ ‫̈ܪ ܐ ܘ ܐ ܘܢ‬ ‫ܘ ܪܬ ܒ ܕ ܘܢ‬ ‫ܘܐ‬ ‫ܪ‬ ‫ܕ ܒ ܐܬܐ ܬܝ ܘܕ‬ ‫ܐܕ ܓ‬ ‫ ܘܐ ܘ‬‫ ܘܐܘܪ ܐ ܬܪ ܬܐ ܐܬܪ‬‫̈ ‪-‬‬ ‫ܐ ܕܬܘܒ‬ ‫ܗܒ ܐ ܐ‬ ‫̈‬ ‫ ܘܐܢ ܬܗܘܐ ܒ ܒ ܕ ܬܕ ܐ ܒ ܟ ܐ ܐ‬‫ܕ ܒ ܕܓ ܪ ܐ ̈ܪܘ ܘܪܕܦ ܐ ܕ ܐ ‪-‬‬ ‫ܕܐ ܒܐܘܪ ܐ ܕ ̈ ܘ ܐ ܐ ܕܕܪ ܐ ܪܕܐ ܒ ܗ ܐ ܐܦ‬ ‫ܡ‬ ‫ܗܘ‬ ‫ܐ ܒ ܬܬܐ‬ ‫ܐܘ‬ ‫ܬܪ ܐ‬ ‫ܐ ܬܐ‬ ‫}‪{145v‬‬ ‫ܐܒ‬ ‫ܘ ܐ‬‫‪Proverbs Chapter̈ 10‬‬

‫̈ܪܢ‬

‫ܐ ܐܕ ܕ ܐ‬‫ ܘܕܕ ܒ ܕܐ ܒ ܐ ܗܘ ܒ ܬ‬‫ ܘܕ ̈‬‫̈ ܬܗ ܬ‬

‫‪166 ‬‬ ‫‪ ‬‬

‫‪3:18‬‬ ‫‪3:20‬‬

‫‪Proverbs‬‬

‫‪Proverbs Chapter 1‬‬

‫‪‬ܐ‪‬‬ ‫‪1:1‬‬ ‫‪1:2‬‬ ‫‪1:6‬‬ ‫‪1:9‬‬ ‫‪1:10‬‬ ‫‪1:11‬‬ ‫‪1:12‬‬ ‫‪1:13‬‬ ‫‪1:14‬‬ ‫‪1:16‬‬ ‫‪1:18‬‬ ‫‪1:21‬‬ ‫‪1:22‬‬ ‫‪1:23‬‬ ‫‪1:25‬‬ ‫‪1:26‬‬ ‫‪1:28‬‬ ‫‪1:32‬‬

‫‪2:1‬‬ ‫‪2:2‬‬ ‫‪2:10‬‬ ‫‪2:15‬‬ ‫‪2:16‬‬ ‫‪2:21‬‬

‫̈‬

‫‪‬ܒ‪‬‬

‫ܢ ܒ ܕܘ‬ ‫ܗܝ ܕ‬ ‫ܒ‬ ‫ܐ ܘ ܕܘܬܐ ܘ‬ ‫ܥ‬ ‫̈‬ ‫̈‬ ‫ܐ ܘܐܘ ܬܗܘܢ‬ ‫ܘ̈ ܕ‬‫ܐ ܘܪܟ‬ ‫ܘܗ‬ ‫ܐ ܬܐ ܐ ܢ ܓ‬ ‫̈‬ ‫ܐ ܬܬ‬ ‫ܒ ܝ ܐܢ‬ ‫ܐܘ ܐ‬ ‫ܬܐ‬ ‫ܘܐܢ ܐ ܘܢ‬ ‫ܒ ܐ‬ ‫ܡܐ‬ ‫ܐܘ‬ ‫ܠ‬ ‫ܘ ܒ ܗܝ ܐ‬ ‫̈ ܝ ܓ ܒܐ‬ ‫̈‬ ‫ܘ ܒ ܒ ܬܐ‬ ‫ܬܪܗ ܘܐ ܗ‬ ‫ܬܟ ܐܪ ܐ ܒ ܢ ‪-‬‬ ‫ܐ ܕ ܐܙ ܐ‬ ‫̈ܪܗܒ‬ ‫ܘ‬‫̈‬ ‫ܗܘܢ‬ ‫ܐܘ‬ ‫ܘ‬ ‫ܙܐ ܘܒ ̈ ܐ ܕ ܐ ܕܬ̈ܪ ܐ ̈‬ ‫ܘܒ ܒ ܐ‬ ‫ܐ ܐ‬ ‫̈‬ ‫ܬܐ ‪-‬‬ ‫ܐ ̈ܪܓ ܐ ܘܢ‬ ‫ܘ‬‫ܢ ܪܘ ܘܐܘܕ ܢ‬ ‫ܝ‬ ‫ ܐܒ‬‫ܬ̈ܪ ܝ ‪-‬‬ ‫ܘܢ‬ ‫ܘ‬ ‫ܬܒ ܢ ‪-‬‬ ‫ܐܦ ܐ ܐܓ‬ ‫ܢ ܬܝ ܘ‬ ‫ܘ‬‫ܬܐ ܕ ܒ ܐ ܬ ܐ ܠ ܢ ‪-‬‬ ‫ܗ‬ ‫ܐܕ‬

‫‪Proverbs Chapter 2‬‬

‫̈‬

‫‪3:21‬‬ ‫‪3:22‬‬ ‫‪3:23‬‬ ‫‪3:24‬‬ ‫‪3:27‬‬

‫ܒ̈ ܕ‬

‫ܐ‬

‫‪3:28‬‬ ‫‪3:32‬‬

‫‪4:3‬‬ ‫‪4:4‬‬ ‫‪4:6‬‬ ‫‪4:8‬‬ ‫‪4:9‬‬ ‫‪4:11‬‬ ‫‪4:16‬‬ ‫‪4:18‬‬ ‫‪4:21‬‬ ‫‪4:24‬‬ ‫‪4:25‬‬ ‫‪4:26‬‬

‫‪3:1‬‬ ‫‪3:6‬‬ ‫‪3:9‬‬ ‫‪3:10‬‬ ‫‪3:11‬‬ ‫‪3:16‬‬

‫ܬ ܐܒ ܒ‬

‫‪5:1‬‬ ‫‪5:2‬‬ ‫‪5:5‬‬ ‫‪5:6‬‬ ‫‪5:9‬‬ ‫‪5:10‬‬ ‫‪5:11‬‬

‫ܒ‬ ‫ܐܘ̈ܪ‬

‫ܐ‬ ‫ ܘ ̈ܪܬܟ ܒ̈‬‫ܒ‬ ‫ ܘ ܬ ܐܢ‬‫ܓܐܕ ̈ ܐܒ‬

‫ܟ‪-‬‬ ‫ܘ ܪ‬ ‫ܐ‬ ‫ܬܗ‬ ‫ܘ ܬܪܐ ܘܐ ܐ ܒ‬ ‫̈‬

‫ܘܪܟ‬ ‫ܟ‬ ‫ܕ‬

‫ܐ ܒܐ‬

‫ܬܘܒ‬ ‫ܐ‪-‬‬

‫̈‬ ‫ܘܐܬܠ‬

‫ܐ‬

‫ܡܐ‬

‫ܐܘ‬ ‫ܒ ܐ ܓ ܗܘ ܒ‬ ‫ܝܒ ܒ ‪-‬‬ ‫ ܬܬ‬‫ܕܬ ܙܒ‬ ‫ܪ‬‫ܕܬ ܟ‬ ‫ܘ‬ ‫ܒܒ ܕܬܪ‬ ‫ܕ ܒ ܐܬ ܒ‬ ‫ ܘܒ‬‫̈‬ ‫ ܘܗ ܟ ܒ ܒ ܬ̈ܪ ܐ‬‫ܐ ܕ ܒ ܨܒ ܘܢ‬ ‫ܗܘܢ‬ ‫ ܘ ܐ ܗܝ‬‫̈‬ ‫ܗܪܐ ܗܪܐ ‪-‬‬ ‫ܐܘܪ ܐ ܕ ܕܙܕ ܐ ܐ‬ ‫̈ ܒ ̈ ‪-‬‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫ܐܒ‬ ‫ܪܨܘܢ‬ ‫ܒ‬ ‫ ܘܬ‬‫ܐܘ̈ܪ ܟ ̈‬ ‫ܘ‬‫‪Proverbs Chapter 5‬‬

‫‪Proverbs Chapter 3‬‬

‫ܘ‬‫ܕ ܝܒ‬

‫ܒ ܝ ] ܠ[ ܒ ̈‬ ‫ܘܪܘ ܐ‬ ‫ܘ ܘܘܢ ̈ ܐ‬ ‫ܬܬ‬ ‫ ܘܒ ܓ‬‫ܘܬܒ‬ ‫ ܘܬ‬‫ܐ‬ ‫ܒ ܕ‬ ‫ܬܬ‬ ‫ܒ‬ ‫ܒ ܟ ܕܙܠ ܘܬܐ‬ ‫ ܬܐ‬‫ܡ‬ ‫ܕ ܐ ܗܘ‬

‫ܘܬ̈ܪ‬

‫‪Proverbs Chapter 4‬‬

‫ܒ ܝ ܐܢ ܬ ܒ ̈ ܘ‬ ‫}‪{144r‬‬ ‫ܐ ܘܬ ܐ ܒ‬ ‫ܘܬܨ ܐܕ‬ ‫ܬܒ‬ ‫ܐ‬ ‫ܘ‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܒ ܘܢ‬ ‫ܐܘ̈ܪ ܗܘܢ‬ ‫ܘ‬ ‫ܐ ̈‬ ‫ܐܕ‬ ‫ܐ ܐ ܬܐ‬ ‫ܬ‬ ‫ܒ‬ ‫ܡܐ ܢ‬ ‫ܕܕ‬ ‫ ܘܐ‬‫̈‬

‫ܕ‬ ‫ ܘܐ‬‫ܗ ܐܬܒ‬ ‫ܘܒ‬

‫ܒ ܘܢ‬ ‫̈‬ ‫ܬܗܘ ܐ ܘ ̈ ܐ ܪܣ‬

‫‪5:13‬‬ ‫‪5:14‬‬ ‫‪5:15‬‬ ‫‪5:16‬‬ ‫‪5:17‬‬

‫ܟ‬

‫‪165‬‬

‫ܝ‪-‬‬ ‫ܒ ܝ ܨܘܬ‬ ‫̈‬ ‫ܢ‬ ‫ܬܟ‬ ‫ܐ‬ ‫ܘ‬‫̈‬ ‫ܐ‬ ‫ܗ‬ ‫ ܠܗ‬‫̈‬ ‫ܘ‬ ‫ ܬܘ ܐ ܐ ܢ ܓ ܒ‬‫ܘ ̈‬‫ܕ }‪{144v‬‬ ‫‬‫ܐ‬ ‫ܘ ܒ ܢ‬ ‫ܐ ܕܓ ܒ ܐ‬ ‫ܘܒ ܒ ܬܟ ܬܬܘ‬ ‫ܕܓ‬ ‫̈‬ ‫ܨ‬ ‫ܐܕ‬ ‫ܘ‬‫̈‬ ‫ܒ ‪-‬‬ ‫ܒ‬ ‫ܗܘܐ ܗܘ‬ ‫ܐ ܝ ̈ ܐ ܒ ܟ ܘ̈ܪܕ ܐ‬ ‫ܘܒ ̈‬ ‫ܢ ̈ ܒ̈‬ ‫ܕܘܢ‬ ‫ܘ‬ ‫ܒ ܕ ‪-‬‬ ‫ܘ ܘܘܢ‬

‫ܝ‬

AN EAST SYRIAN MANUSCRIPT OF THE SYRIAC ‘MASORA’                                                                                                                    Ps 97:2 ‫ܪ‬ ‫ ]ܒ ܕ ܬܐ ܘܒ ܐ‬/ooo/ between Ps 97:11 and Ps 97:12 (136r, 3)  Ps 104:25 ‫ ܗ ]ܗ‬LP  Ps 105:5 ‫ ܐܬܕ ]ܐܬܕ ܘ‬LP  Ps 105:8 ‫ ܕ ]ܐܬܕ‬LP  Ps 105:11 ‫ ܕ ܬܘܬܗܘܢ ]ܕ ܬܘܬ ܢ‬LP  Ps 105:16 ‫ ܬܒ ]ܬܒ ܘ‬LP  Ps 105:25 ‫]ܘܗ‬ ‫ ܘܗ‬LP  Ps 106:47 ‫]ܘ‬ ‫ ܘ‬LP  Ps 107:34 ‫ ܐ̈ܪ ] ܐ̈ܪܐ‬LP  Ps 107:41 ‫ ܒ ] ܒ ܘ‬LP | corr  Ps 109:13 ‫ ܐ ܐ ]ܐ‬LP  Ps 109:18 ] LP ̈  Ps 111:10 ‫̈ܒ ܕ ] ܒ ܕܗ‬ LP  Ps 114:9 Numbering diverges here from the LP  Ps 115:4 ‫ ܐܘܢ ]ܐܘ‬LP  Ps 117:19 ] ‫ ܚ‬LP  Ps 117:22 /ooo/ between Ps 117:23 and Ps 117:25 (138v, 7)  Ps 118:176 ‫ ܒܐ ] ܐ‬LP | ‫ ܐܒ ܐ ]ܐܒ ܬܐ‬LP  Ps 119:2 ‫ ܘ ܗ ]ܘ‬LP  Ps 124:5 ] LP  Ps 127:6 ] LP  Ps 128:2 ‫]ܒ‬ LP  Ps 130:2 ‫]ܕ‬ LP ̈  Ps 134:10 ‫ܐ‬ ] ‫ ̈ ܐ‬LP  Ps 135:15 ‫ܦ‬ ] ‫ ܘ ܦ‬LP ̈  Ps 139:4 ‫ܬܗܘܢ‬ ] ‫ܘܢ‬ LP  Ps 143:3 ‫ ܒ ܐ ]ܒ ܐ ܐ‬LP  Ps 143:8 ] LP ̈ ̈  Ps 143:12 ‫ ܘܒ ܢ ]ܘܒ ܗܘܢ‬LP ̈ ] ‫ܬܘܘ‬ ̈ LP  Ps 143:13 ‫ܬܘ ܘܢ‬  ̈ ‫]ܒ‬ ̈‫ܒ‬ Ps 143:14 ‫ܘܢ‬ ‫ ܒ ܢ ]ܒ‬LP | ‫ ܕ ܢ ]ܕ ܐ‬LP | ‫ܘܢ‬ LP  Ps 147:2 ‫]ܕܐ‬ ‫ ܕ‬LP  Ps 149:6 ‫ܢ‬ ‫ܢ ]ܘ‬ LP  Ps 150:6 ‫ ܬ ܒ ] ܒ‬LP

164   

‫‪PSALMS‬‬ ‫‪148:5‬‬ ‫‪148:8‬‬ ‫‪148:10‬‬ ‫‪148:14‬‬

‫ܕܗܘ ܐ ܘܗܘܘ ܘܗܘ‬ ‫‬‫ܪܐ ܘܒ ܕܐ ܘܬ ܓܐ ܘܓ ܐ ‪-‬‬ ‫ܪ ܐܘ ܐܘ‬‫ܐ‬ ‫ܘܬ ܒ ܐ‬ ‫ܕ‬ ‫ܐܕ‬ ‫ܘ ܒ̈ ܐ‬

‫‪ ‬‬ ‫‪ ‬‬

‫ܘܐܬܒ‬ ‫ܘܢ ܙܕ ̈ ܗܝ‬

‫‪Psalm 149‬‬ ‫‪149:1‬‬ ‫‪149:2‬‬ ‫‪149:3‬‬ ‫‪149:6‬‬ ‫‪149:7‬‬ ‫‪149:9‬‬

‫ܐܕ‬ ‫ܬܐ‬ ‫>‬ ‫ܒ‬ ‫ܐ ܬ ܒ ܐ ܬܐ ‪-‬‬ ‫̈‬ ‫ܘܢ‬ ‫ ܘܒ ܨܗ ܢ ܘܙܘܢ ܒ‬‫̈ܒ ܓܐ ܘܒ ܒ ܐ ܘܒ‬ ‫ܘ ܒ ܢ‬

‫‬ ‫ܒ‬ ‫‬‫ܒ‬ ‫ܒ‬

‫ܐ ܒܓ ܓ ܬܗܘܢ‬ ‫ܘܢ ̈‬ ‫ܐ ܬܐ }‪{143v‬‬ ‫ܒ ܐ‬ ‫ܕ ܐܕ‬

‫ܐ‬

‫ܘܢ‬

‫ܐ ܕܬ̈ܪ‬ ‫‪ LP‬ܐܬܕ‬

‫ܘܢ‬ ‫‪LP‬‬

‫ܬ ܬܐ ܕ ܬ‬ ‫ܐܒ ܕ‬ ‫ܒ ܗܝ ܒܐܪ ܐ ܕ‬ ‫̈‬ ‫ܐ‬ ‫ܒ ܗܝ ܒ ̈ ܐ‬ ‫ܗܝ ܒ ̈ ܨ‬ ‫ܐ ܒ ܗܝ ܒ ܘܒ‬ ‫ܐ‬ ‫ܐ ܒ‬

‫‪                                                            ‬‬ ‫ܒ ܐ ‪Ps 2:12‬‬ ‫‪ LP‬ܐ ܕ ܕܘܬܐ ]‬ ‫‪‬‬ ‫‪Ps 6:9‬‬ ‫‪ LP‬ܘܩ ] ܘ‬ ‫‪‬‬ ‫‪ LP‬ܒܐܪܐ ]ܒ ܐ ‪Ps 7:16‬‬ ‫‪‬‬ ‫‪Ps 10:15‬‬ ‫]‬ ‫‪ LP‬ܬ‬ ‫‪‬‬ ‫‪ LP‬ܘܕ ܓ ـ ̈ ܬܐ ]ܘ̈ܪܓ ܐ ‪Ps 18:5‬‬ ‫̈‬ ‫̈‬ ‫‪‬‬ ‫] ܐ ܐ ‪Ps 18:16‬‬ ‫‪ LP‬ܐ‬ ‫‪‬‬ ‫‪Ps 18:27‬‬ ‫‪ LP‬ܬܬ ܠ ]ܬܬ‬ ‫‪‬‬ ‫‪Ps 22:2‬‬ ‫‪] LP‬‬ ‫‪‬‬ ‫‪ LP‬ܒܓ ]ܒܓ ܝ ‪Ps 22:15‬‬ ‫‪‬‬ ‫‪Ps 27:1‬‬ ‫]‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪Ps 33:3‬‬ ‫]‬ ‫‪ LP‬ܕ‬ ‫‪‬‬ ‫ܐ ] ܐ ‪Ps 34:8‬‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪ LP‬ܒ ] ܐܒ ‪Ps 27:25‬‬ ‫‪‬‬ ‫]ܐܬ ܬ | ‪ LP‬ܘܕܘ ]ܘܐܬܕܘ ‪Ps 39:3‬‬ ‫‪‬‬ ‫] ‪Ps 39:7‬‬ ‫‪LP‬‬ ‫‪‬‬ ‫]ܘ ܘ ‪Ps 44:27‬‬ ‫‪ LP‬ܘ ܘ‬ ‫‪‬‬ ‫‪Ps 45:3‬‬ ‫]‬ ‫‪ LP‬ܕ‬ ‫‪‬‬ ‫‪ LP‬ܬܝ ] ܬ ‪Ps 45:9‬‬ ‫‪‬‬ ‫‪Ps 52:7‬‬ ‫ܗܝ ]ܘ‬ ‫| ‪ LP‬ܘ‬ ‫‪‬‬ ‫]ܐ ܗܘ ‪Ps 58:12‬‬ ‫‪ LP‬ܐ‬ ‫‪‬‬ ‫‪Ps 62:5‬‬ ‫]‬ ‫‪LP‬‬ ‫‪‬‬ ‫]ܬ ܘ ‪Ps 66:18‬‬ ‫‪ LP‬ܬ‬ ‫‪‬‬ ‫‪ LP‬ܒ ̈ܪܐ ] ̈ܪܐ ‪Ps 68:17‬‬ ‫‪‬‬ ‫‪̈ LP‬ܓ ܝ ]ܓ ‪Ps 69:4‬‬ ‫‪‬‬ ‫ܝ ] ܐ ‪Ps 70:6‬‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪Ps 71:6‬‬ ‫]‬ ‫‪ LP‬ܕ‬ ‫‪‬‬ ‫ܐ ‪Ps 74:3‬‬ ‫]ܒ‬ ‫‪ LP‬ܒ‬ ‫‪‬‬ ‫̈‬ ‫‪ LP‬ܬ ̈‬ ‫]ܬ ܐ ‪Ps 74:17‬‬ ‫‪‬‬ ‫‪Ps 74:20‬‬ ‫‪ LP‬ܕ ܐ ]ܕ‬ ‫‪‬‬ ‫‪ LP‬ܨܘܬ ]ܨܘܬܘ ‪Ps 78:1‬‬ ‫‪‬‬ ‫ܐ ]ܕ ̈ ‪Ps 78:71‬‬ ‫‪ LP‬ܕ‬ ‫‪‬‬ ‫‪Ps 80:12 ̈ ] ̈ LP‬‬ ‫‪‬‬ ‫‪Ps 81:2‬‬ ‫]‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪ LP‬ܕܘܬܐ ] ܕܘܬܗ ‪Ps 81:6‬‬ ‫‪‬‬ ‫‪Ps 81:12‬‬ ‫]ܐܬ‬ ‫‪ LP‬ܐܬ‬ ‫‪‬‬ ‫ܝ ‪Ps 83:8‬‬ ‫]ܘܕ‬ ‫‪ LP‬ܘܕ‬ ‫‪‬‬ ‫ܘܐ ]ܐ ܘܐ ‪Ps 85:7‬‬ ‫‪ LP‬ܐ‬ ‫‪‬‬ ‫‪Ps 90:8‬‬ ‫]‬ ‫‪LP‬‬ ‫‪‬‬ ‫‪ LP‬ܘܓ ]ܘܓ ܘ ‪Ps 90:9‬‬ ‫‪‬‬ ‫]ܘܬ ܬ ‪Ps 91:4‬‬ ‫‪ LP‬ܘܬ‬ ‫‪‬‬ ‫‪ LP‬ܓ ܐ ] ܓ ܐ ‪Ps 93:5‬‬ ‫‪‬‬ ‫‪Ps 94:1‬‬ ‫‪ LP‬ܐܬܓ ]ܐܬܓ‬ ‫‪ LP‬ܕ ̈‬ ‫‪‬‬ ‫]ܕ ̈ ‪Ps 94:18‬‬ ‫‪‬‬ ‫‪ LP‬ܢ ] ܐ ‪Ps 96:4‬‬ ‫‪‬‬

‫ܐ‬ ‫ܐܬ‬ ‫‬‫‬‫ܐ‬ ‫‬‫ܒܐܘܪ‬ ‫‪-‬‬

‫ܐ ܕܒܒܒ ‬ ‫ܐܪ‬ ‫ܪܒ‬ ‫ܕܘ‬

‫ܬܟ‬ ‫ܕܪܕܪ ‪-‬‬

‫ܢ‬

‫ܘ‬

‫ܬ‬ ‫ܐ‬

‫ ܒܐ‬‫ܚܐ ܐ ܟ‬ ‫ܗܘ ܐ‬ ‫ܘ ܒ ܨܒ ܐ ܕܕ ̈‬ ‫‪ -‬ܘܒ ܢ‬

‫ܕ‬

‫ܒ‬

‫‪-‬‬

‫ܐ ܒ ܒ ܘܢ‬ ‫ܘܢ }‪ {143r‬ܐ‬ ‫ܕ‬ ‫ܘ ܒ ܐ ܨܒ ܐ ܕ‬ ‫ܐ‬ ‫ܒ‬ ‫ܕ‬ ‫ܗܝ ‪-‬‬ ‫ܐܕ ܕ‬ ‫ܒ̈ ܒ ܐ‬

‫ܨܘܦ ܐ ܕ ܐ‬ ‫ܐ‬ ‫ܒ‬ ‫ܒܐ ܗ ܪ ܐ‬ ‫ܕ‬‫̈‬ ‫ܕܐ ܒ ܘܢ ‪-‬‬ ‫ܘ ܐܘ‬‫ ܪ ܙܕ ̈ ܐ‬‫ܐ‪-‬‬ ‫ܨܗ ܢ‬ ‫ܘ‬ ‫ܐ‬ ‫ܐ‬

‫ܪܕܪ‬

‫)‪Psalm 146 (MT 147: 1-11‬‬ ‫‪146:1‬‬ ‫‪146:5‬‬ ‫‪146:8‬‬ ‫‪146:9‬‬ ‫‪146:11‬‬

‫ܐ ܕܒܒܒ ‬ ‫ܢ ܘܒ‬ ‫ܪܒ ܗܘ ܢ ܘ‬ ‫ܐܪ ܐ‬ ‫ܐ‬ ‫ ܒ‬‫̈‬ ‫ܒܐ ܕ‬ ‫ܘ ܒ‬‫ܕ‬ ‫‪ -‬ܘܒܐ‬

‫ܘ‬ ‫‬‫‪-‬‬

‫ܗܘ ܐ ܐ ܬ ܒ‬

‫ܐ‬

‫ܒ ܬܗ‬

‫)‪Psalm 147 (MT 147: 12-20‬‬ ‫‪147:1‬‬ ‫‪147:2‬‬ ‫‪147:8‬‬ ‫‪147:9‬‬

‫‪ ‬‬

‫ܨܘܦ ܐ ܕܒܒܒ ܬܘܕ ܐ ܕ ܐ ܕ ‬ ‫ܒ‬ ‫ܒ ܗܝ‬

‫ܒ‬ ‫ܒ ܬܐ‬ ‫ܐ‪-‬‬ ‫ܐ‬ ‫̈‬ ‫ܐ‪-‬‬

‫ܐܕ‬

‫ܐ‬

‫ܐܒ‬ ‫ܬܒ‬ ‫ܥܐ‬ ‫ܐ‬ ‫ܐ ܘܬܕ‬ ‫ܗܘܬ‬ ‫ ܘܐ ܐ ܐ ܐ‬‫̈ ܐ ܕ‬ ‫ܘܐܢ ܐܪ‬ ‫ܕ ܐ‬ ‫ܐܦ ܬ ܐ ܟ ܬܐ‬ ‫ܐ ܬܕ ܐ ܪ‬ ‫ܘ ܐ‬ ‫‪-‬ܘܒ‬

‫ܘ‬ ‫ܪܬܐ ‪-‬‬

‫‪-‬‬

‫ܐ ܘܐ ܐ ܒ ܬܗ }‪{142r‬‬

‫ܘܬܕܒ‬ ‫ܘ ܐ ܪ ܒܐ‬ ‫ܘ ܐܐ ܐ ܐ‬ ‫ܕܐ‬

‫ܕ‬ ‫ܘ ܝ ܐܢ ܐ‬ ‫ܕ‬

‫ܬܐ‬ ‫ܟܘ ܒ ܒ‬ ‫ܐ ܕܒ‬ ‫ܒ ܐܘܪ ܐ ܕ‬

‫ܟ‬ ‫ܒܐܘܪ‬

‫)‪Psalm 139 (MT 140‬‬

‫‪ ‬‬ ‫‪139:1‬‬ ‫‪139:4‬‬ ‫‪139:6‬‬ ‫‪139:7‬‬ ‫‪139:8‬‬ ‫‪139:9‬‬ ‫‪139:10‬‬ ‫‪139:11‬‬ ‫‪139:12‬‬ ‫‪139:14‬‬

‫‪140:1‬‬ ‫‪140:4‬‬ ‫‪140:5‬‬

‫ܪܐ ܕܒ ܐ‬

‫ܬ‬ ‫ܒ‬ ‫‪ -‬ܐܒ‬

‫ܗ ܕ ܐ ܕܒܒܒ ‬ ‫ܐ‬ ‫ܐ‬ ‫‪-‬‬

‫ܐܫܬ‬ ‫ܐܪ‬

‫‬ ‫‪123:1‬‬ ‫‪123:2‬‬ ‫‪123:3‬‬ ‫‪123:4‬‬ ‫‪123:7‬‬ ‫‪123:8‬‬

‫ܘ‬

‫‪124:1‬‬

‫‬‫ܘ ܐ‬ ‫ܗܘܘ‬

‫‪124:3‬‬ ‫‪124:4‬‬

‫̈ܐ‬

‫ܢ‬

‫‬ ‫ܐܢ‬

‫‪126:2‬‬ ‫‪126:3‬‬ ‫‪126:4‬‬

‫‬‫‬‫‪-‬‬

‫ܨܘܦ ܐ ܕ ܐܛܝܟܠܡ ܣܥܦܨܩܪ‬ ‫ܐ ܕܒ ܬܝ‬ ‫ܕ‬ ‫ܪ‬ ‫ܬܝ ܒ ܐ ܕܐ ܗܝ‬ ‫ܘ ܐܕ‬ ‫̈‬ ‫ܕ ܪܘ ܒ ܕ ܬܐ ‪-‬‬ ‫ܐܘ ܐ ܗ‬ ‫ܕ ܐ‬ ‫ܘܒ‬ ‫ܐ ܘܙܕ ‪-‬‬ ‫ܐ‬ ‫‬‫ܐܬ‬ ‫ܘ‬

‫ܝ ܐ ܐܘܕܐ‬ ‫ܐ ܕ ܗܘ ܘ‬ ‫ܐܘܕܘ‬

‫ܐ ܒ‬ ‫ܒ ܬܗ‬

‫ܐ‬ ‫̈ܪܐ ܕ ܐ ܕܒܒܒ ܒܓܕܗܘܙ‬

‫‪Psalm 111‬‬

‫̈ ܒ ܐ‬

‫‪114:1‬‬

‫ܙܐ‬

‫‪Psalm 110‬‬

‫>‬ ‫ܐ‬

‫>‬ ‫ܐܘܕܐ‬ ‫ܘ‬‫‬‫ܘ‬‫‬‫‪-‬ܘ‬

‫ܬܐ ܕ ܬ ܐ‬

‫ܐ ̈‬ ‫ܬܗ ܐ‬ ‫ܝܬ‬ ‫ܐ‬ ‫ܐ‬ ‫ܡ‬

‫‪13:3‬‬

‫ܐ