Jacob of Sarug's Homily on Aaron the Priest 9781463244279, 1463244274

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Jacob of Sarug’s Homily on Aaron the Priest

Texts from Christian Late Antiquity

71 Series Editor George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting ancient Christian texts both in their original languages and with accompanying contemporary English translations.

Jacob of Sarug’s Homily on Aaron the Priest

Translation and Introduction by

Kristian S. Heal

gp 2022

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2022 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.

‫ܐ‬

1

2022

ISBN 978-1-4632-4427-9

ISSN 1935-6846

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Table of Contents ......................................................................... v Acknowledgments ...................................................................... vii Abbreviations .............................................................................. ix Introduction ................................................................................. 1 Prolegomena ......................................................................... 1 A Mimro in Multiple Meters ................................................. 4 A Mimro in Multiple Recensions........................................... 8 Outline ................................................................................ 10 Metrical Summary .............................................................. 15 Thematic Summary ............................................................ 15 Aaron in the Early Syriac Tradition ................................... 18 Reception of Num 20:23–29 in the Syriac Tradition ......... 20 Text and Translation .......................................................... 25 Text and Translation .................................................................. 27 Memra 5 On Aaron the Priest ............................................ 28 [Death and the Priesthood]........................................... 28 [Moses, Miriam, and Aaron in the Camp of Israel] .................................................................... 36 [Eleazar Instructed in his Priestly Duties] .................... 44 [God Calls Moses to Lead Aaron to his Death] ............. 50 [Succession of Priesthood from Aaron to Eleazar] ................................................................. 56 [Farewell, Blessing, and Burial] .................................... 64 Bibliography ............................................................................... 85 Primary Sources ................................................................. 85 Works Cited ........................................................................ 88 v

vi

HOMILY ON AARON THE PRIEST

Index......................................................................................... 101 Index of Names and Themes ............................................ 101 Index of Biblical References ............................................. 103

ACKNOWLEDGMENTS Sincerest thanks to Michael Pregill for sharing his notes on and draft translations of portions of this text, to Aaron Butts for sharing work in progress and for offering valuable comments on a near final draft of the whole volume, to Manolis Papoutsakis for reading through the translation and offering many helpful corrections and valuable suggestions, and to David Taylor for very kindly sharing with me his translation of a passage from the Commentary on Numbers by Dionysius Bar Ṣalibi. I am especially grateful to Sebastian Brock for accepting this volume into the series and for his careful review of the manuscript, which yielded many valuable suggestions and corrections.

vii

ABBREVIATIONS BO

Assemani, Bibliotheca Orientalis Clementino-Vaticana.

CFMM

Manuscripts of the Church of Forty Martyrs, Mardin (digitized by the Hill Museum and Manuscript Library).

CSCO

Corpus Scriptorum Christianorum Orientalium.

DIYR

Manuscripts of the Church of Meryem Ana Kilisesi, Diyarbakir (digitized by the Hill Museum and Manuscript Library).

GECS

Gorgias Eastern Christian Studies.

HS

Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis.

MGMT

Manuscripts of Mor Gabriel Monastery, Turkey (digitized by the Hill Museum and Manuscript Library).

SMMJ

Manuscripts of Saint Mark’s Monastery, Jerusalem (digitized by the Hill Museum and Manuscript Library).

STAC

Studien und Texte zu Antike und Christentum.

TeCLA

Texts from Christian Late Antiquity.

ix

INTRODUCTION INFORMATION ON THIS HOMILY

Homily Title: On Aaron the Priest Source of Text: Homiliae Selectae Mar-Jacobi Sarugensis, edited by Paul Bedjan (Paris-Leipzig: Harrassowitz, 1907, 2nd ed. Piscataway: Gorgias Press, 2006), vol. 1, pp. 68–84. [Homily 5] Lines: 494

PROLEGOMENA

The title of the mimro in Bedjan’s edition, which is taken from Vatican Syriac 117, is slightly misleading. 1 Rather than retelling the whole life of Aaron, the donnée of the mimro is the period leading up to and including the death and burial of Aaron as described in Num 20:22–29. 2 The contents are better reflected by the title of the mimro in other manuscripts. In Oxford Bodleian Or. 19 (1552 A.D.), for example, the title is “A mimro on the death of Aaron.” The scribe of the 13th century DIYR 3 is more effusive, giving both title and a synopsis of the work: “Next, we will write a mimro about the burial of Aaron, son of Amram … The subject of the mimro: How sad was the hour of the death of

As noted by Wurmbrand, “Homilie de Jacques de Saroug,” 255. The details of Aaron’s death are summarized in Num 33:38–39 and Deut 32:50. The alternative tradition of Aaron dying on Mt. Moserah found in Deut 10:6 receives no attention in this text.

1 2

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HOMILY ON AARON THE PRIEST

Aaron the priest, the high priest of the Old Testament, when Moses his brother strips him of the holy garments.” 3 The death of Aaron is treated extensively in Syriac literature only in this mimro. 4 It is not impossible that there were other treatments, since this passage had a presence in the liturgy. 5 The episode is also taken up in a single short liturgical taksheptho “Supplication,” attributed to Rabbula. 6 This unique mimro was popular in medieval and early modern Syriac manuscript anthologies. It was collected with the works of Jacob of Sarug (e.g. CFMM 132), collected with other mimre on priests (e.g. Vatican Syriac 117), or among funerary texts (e.g. Harvard Syriac 85 and DIYR 292). 7 In DIYR 3, a large homilary from the 13th century, the mimro is collected together with funeral homilies for bishops, priests, deacons, monks and children. 8 The popularity of the mimro is perhaps best illustrated by its development in transmission, resulting in four distinct recensions among the fifteen surviving Syriac manuscripts.

DIYR 3 f.464r ‫ ܥܢܝܢܐ‬... ‫ܬܘܒ ̇ܟܬܒܝܢܢ ܡܐܪܡܐ ܕܥܠ ܩܒܘܪܬܗ ܕܐܗܪܘܢ ܒܪ ܥܡܪܡ‬ ‫ ܟܕ ܡܫܠܚ‬.‫ ܪܒܐ ܕܥܬܝܩܬܐ‬.‫ ܟܡܐ ܚܢܝܓܐ ܗܘܬ ܫܥܬ ܡܘܬܗ ܕܐܗܪܘܢ ܟܗܢܐ‬.‫ܕܝܠܗ ܕܡܐܡܪܐ‬ .‫ܠܗ ̈ܡܐܢܝ ܩܘܕܫܐ ܡܘܫܐ ܐܚܘܗܝ‬ 3

Another unique mimro attributed to Jacob is devoted to the burial of Moses (Akhrass and Syryany, 160 Unpublished Homilies, I.363–373), a theme that is well known in the Jewish tradition (Kushelevsky, Moses and the Angel of Death). 5 See Burkitt, “Early Syriac Lectionary System,” 25. The first Sunday in Lent is the Commemoration of Moses and Aaron in the Melkite Gospel lectionary found in British Library Additional 14,488 f. 62b (11th C). 6 See below. There are no citations of these verses given in the published editions of Ephrem and Aphrahat. 7 See below for more information on these manuscripts. 8 Vööbus’s description of this collection of funeral homilies is slightly incorrect (Handschriftliche Überlieferung, II.78–79). Item 120 is a mimro on the burial of Bishops attributed only to Jacob, while item 121 is a mimro on the burial of bishops attributed to Ephrem. 4

INTRODUCTION

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Like several of the mimre attributed to Jacob, this mimro was translated into Arabic and Ethiopic. 9 Extracts of the Arabic and early Ethiopic versions have been translated into French by Max Wurmbrand, who also published a complete Hebrew translation and study of the later Ethiopic version taken from a Beta Israel manuscript. 10 He concluded that, with the exception of some interesting additions, omission, and reordering of sections, the Arabic translation was “fairly faithful to the original Syriac in the parts that he compared,” and that the earlier Ethiopic version was similarly faithful to the Arabic and Syriac. 11 These early translation efforts by Wurmbrand and others were followed by studies of the mimro in the context of the interesting Jewish, Islamic and Beta Israel traditions concerning the death of Aaron. 12 Thus far, more attention has been given in the literature On Jacob in Arabic and in Ethiopic see, most recently, Butts, “Christian Arabic Transmission”; Butts, “Diversity in the Christian Arabic Reception”; and Butts and Erho, Jacob of Serugh in Ethiopic Homiliary Manuscripts. This latter book contains valuable information on the Death of Aaron in Arabic and Ethiopic. I am grateful to the authors for sharing their work with me prior to publication. 10 In “Homélie de Jacques de Saroug,” Wurmbrand translates extracts unattested in the Syriac edition of Bedjan from a single Arabic witness and the earliest of the two Beta Israel manuscripts known to him. A complete Hebrew translation of the later of the two Beta Israel manuscripts is given in Wurmbrand, The Death of Aaron [Hebrew]. 11 Wurmbrand, “Homélie de Jacques de Saroug,” 259, though he observed on page 260 that the Ethiopic shows some connection with the Syriac text that is not represented in the Arabic Vorlage that he examined. On the transmission of Syriac texts into Ethiopic see Butts, “From Syriac to Arabic to Ethiopic.” 12 Wurmbrand, “Homélie de Jacques de Saroug”; Schwarzbaum, “Legends of the Death of Aaron,” which has a detailed annotated summary of the Arabic version (199–206); Frösén and Miettunen, “Aaron in Religious Literature, Myth and Legend,” which serves as an introduction to a three-volume excavation report of Jabal Harun; and most recently, Phenix, “Death of Aaron in Christian, Jewish, and Islamic Sources.” Phenix’s otherwise useful survey contains a few misleading statements 9

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HOMILY ON AARON THE PRIEST

to these other traditions and to the later versions than has been given to the Syriac text, for which there is no critical edition, no complete translation, and no study. 13 This volume takes a modest step towards addressing this lacuna by providing a more substantial introduction to the mimro together with an annotated translation of the recension published by Paul Bedjan.

A MIMRO IN MULTIPLE METERS

As Sebastian Brock notes, “basically there are two categories of [Syriac] poetry, isosyllabic couplets (known as memre) for narrative and didactic verse, and stanzaic verse, known above all as madrashe.” 14 Behind Brock’s “basically” lie some of the interesting anomalies of these two genres. On Aaron the Priest represents one such anomaly because it is comprised of sections written in and errors, which are easily corrected: there is one, not two texts on Aaron attributed to Rabbula of Edessa (73); the text attributed to Balai (73) is not an independent additional witness to the death of Aaron tradition, but an integral part of the Syriac mimro, and, in fact, the reference to MS Bodl. Or. 19 f. 30, is not to a distinct work, but the part of the mimro said to be written in the meter of Mor Balai (see below for more details on this manuscript); in footnote 20, read MS Diyarbakir Mar Jaqob 1/3, not 113; also the work cited by Vööbus in the second paragraph of footnote 20 does not contain manuscript witnesses to “other poetry by Jacob of Sarugh on Aaron or Aaron’s burial,” but simply additional witnesses to the mimro on Aaron the Priest treated in the present volume (see below for further details on these and other manuscript witnesses); contrary to Phenix (77) the Severus Catena found in Vatican Syriac 103 is not known in English language scholarship as the “Jacobite Scholion.” On the death of Aaron in Jewish sources, see more recently, Mehlman, “Midrash Petirat Aharon”; and Witztum, “‘O Believers, Be Not as Those Who Hurt Moses’,” 123–25. 13 Khouri-Sarkis translated extracts of the mimro into French in the footnotes a–c of Wurmbrand, “Homélie de Jacques de Saroug” (a. lns 11–26, 35–36; b. 63–100; c. 291–308). A partial Hebrew translation was made by Abraham Dov Singer. 14 Brock, “Poetry and Hymnography (3): Syriac,” 658.

INTRODUCTION

5

three different meters. 15 The manuscripts follow the accepted pattern of marking each metrical section with the name of the Syriac author most known for that section’s meter (e.g. Jacob, Ephrem or Balai). 16 Thus, for example, in Vatican Syriac 117 sections in 7+7 meter lines are marked by ‫“ ܒܢܝܫܐ ܕܡܪܝ ܐܦܪܝܡ‬In the meter of Mor Ephrem,” as in f. 151r, or more simply ‫ܡܪܝ‬ ‫“ ܐܦܪܝܡ‬Mor Ephrem,” as in f. 152r. This fact, combined with the attribution of the mimro to Jacob of Sarug in the title, has been a cause of some confusion, leading cataloguers and historians of Syriac literature alike to treat each section of the mimro as a separate work, attributing authorship where scribes only intended to indicate meter. Splitting the mimro into distinct sections began with Assemani’s Bibliotheca Orientalis and the catalogue of the Vatican Library, 17 was continued by Baumstark, 18 and is perpetuated by scholars interested primarily in the authors whose names are given to one or other of the meters. 19 Beginning with Max As we shall see, only the recension edited by Bedjan contains three meters. The other three recensions have only two meters, the so-called meters of Jacob (couplets of 12 syllable lines) and Ephrem (quatrains of 7 syllable lines). 16 Khouri-Sarkis, “Note sure les mètres poétiques syriaques.” 17 BO I.168 refers to the section in the meter of Balai as a separate poem in the list of Balai’s works; BO I.313 lists the three sections of the poem in the meter of Mor Jacob as three separate works (41–43) by Jacob of Sarug. In the catalogue entry for Vatican Syriac 117 (Assemani and Assemani, Catalogus I.3 p. 87–107), the mimro on Aaron is described imperfectly under items 54–57 (the first and last portions of the mimro are not listed at all). 18 Baumstark, Geschichte, 62, which refers the fifth section as a work of Balai, and provides, in fn 12, references to the Vatican and Bodleian manuscripts, and the published versions. 19 For example, Phenix, Sermons on Joseph of Balai, 15 following Duval (sic)—though Duval says nothing about “a work on the death of Moses,” contra Phenix, nor does he suggest that Wenig’s Chrestomathy contains “the works on St. George and Sts. Faustina and Metadora.” Rather, Duval, Littérature syriaque, 335 (not 334 as Phenix) gives only a 15

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HOMILY ON AARON THE PRIEST

Wurmbrand’s 1961 study, scholars began to treat the mimro seriously as a whole. But he still questioned the integrity of the mimro and felt compelled to conclude that “even a superficial examination of the published text leaves the impression that it is unlikely that we have before us the homily in its original form.” The combination of multiple meters and a certain awkwardness of composition suggested to him that, “at least two different homilies have been entangled by some unskilled editor to form an artificial unit.” 20 In his supporting note, Khouri-Sarkis considered Wurmbrand’s opinion to be “fully justified,” adding that Jacob is unlikely to have composed a mimro using three different meters. He enriches the argument by observing that, “each time the story passes from one meter to another, the connection appears clearly as artificial. In addition, the style is very different in the Jacobian meter and in the other two.” 21 Subsequent scholarship has followed Wurmbrand’s conclusion that the mimro is a composite work made up from extracts from the authors whose names signify the metrical units. 22 The scholarship to this point is limited, however, by the failure to observe that On Aaron the Priest is actually one of sevbibliography of published texts attributed to Balai. See also, Phenix and Horn, Rabbula Corpus, xci citing Overbeck. 20 Wurmbrand, “Homélie de Jacques de Saroug,” 255. 21 Wurmbrand, “Homélie de Jacques de Saroug,” 255 note (a). Oddly, in his summary of the mimro, Khouri-Sarkis omits the first section written in the meter of Jacob. 22 Schwarzbaum, “Legend of the Death of Aaron,” 198, and repeated with certainty in Phenix, “Death of Aaron,” 75. Schwarzbaum does, however, question Wurmbrand’s argument for the garbled incoherence in the first section (“Legend of the Death of Aaron,” 199 n. 35). There is some merit to the arguments made by Wurmbrand and Khouri-Sarkis, and I am inclined to agree that this mimro represents a later, reworked version of an original work. However, I do think that their reading ignores the complex connections between the metrical units. Some of these connections are drawn out in the notes to the translation, but this introduction is not the place to work out this argument.

INTRODUCTION

7

eral surviving examples of mimre composed in multiple meters. 23 The earliest and best-known examples of this type are Cyrillona’s On the Institution of the Eucharist (7+7, 5+5, 4+4) and On the Pasch of Our Lord (7+7, 5+5, 4+4, 7+7, 5+5). 24 To these two mimre we can now add a mimro On Joseph in Three Meters, 25 two mimre On David and Uriah, 26 a mimro On Nebuchadnezzer in Three Meters, 27 and the mimro presented in this volume. The mimre by Cyrillona are evidently original compositions in multiple meters. 28 Two others, On Joseph in Three Meters and On Nebuchadnezzer in Three Meters, are rewritings of known mimre composed in twelve syllable lines throughout. 29 Thus, there are actually three plausible ways to understand the mimro On Aaron the Priest: it is an original composition, a rewritten work, or a

Robert Murray assumed the poetic form to be “a peculiarity of Cyrillona” in his Symbols of Church and Kingdom, 122. 24 Edition and translation found in Griffin, The Works of Cyrillona; study in Griffin, Cyrillona: A Critical Study and Commentary, with notes on meter at 56 and 132. 25 Found in Berlin Sachau 190. Partially published in Engel, Die Geschichte. I have an edition and translation in preparation. 26 Found in Chicago Oriental Institute A 12,008 184v–188r. I have an edition and translation in preparation. 27 Found in Charfet Rahmani MS 151 (Sony 775) f. 26a–40a. I have an edition and translation in preparation. I am grateful to Philip Forness for bringing this text to my attention and sharing images of the manuscript with me. 28 The sixth century manuscript of the works of Cyrillona (BL Add. 14,591) does not give separate headings to the metrical sections. 29 On Joseph in Three Meters is based on Joseph Son of Jacob, a narrative poem written in two mimre, and attributed in the manuscripts to both Narsai and Jacob of Sarug (published by Bedjan, Homiliae Mar Narsetis in Joseph). On Nebuchadnezzer in Three Meters is based on Jacob of Sarug’s On the Tree which Nebuchadnezzar Saw. On the former see my “Five Kinds of Rewriting,” 57. On the latter, see Henze, The Madness of King Nebuchadnezzar, esp. 143–201 (study) and 251–69 (translation). 23

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HOMILY ON AARON THE PRIEST

composite text drawn from pre-existing mimre written in twelve, seven or eight syllable lines. 30 I am inclined to believe that this text derives from an original mimro by Jacob of Sarug, but I will not attempt to justify this claim and resolve the authorship issue here. Nor will I tackle the quite separate question of the transmission history of the text. 31 Rather, in this introduction I propose to consider the mimro as a coherent composition as it is presented in the manuscripts. 32 This means attending to the mimro as a representative of its literary type rather than as a flawed or derivative work.

A MIMRO IN MULTIPLE RECENSIONS

The study of this mimro is made more interesting when we consider its transmission history. Bedjan based his edition of the mimro on Vatican Syr. 117 f. 151a–152b, a large paper codex from the 12th or 13th century acquired from Deir es-Suryan. The information provided in Arthur Vööbus’ four-volume survey of the manuscript transmission of Jacob’s mimre, together with the latest catalogues available from the Hill Museum and Manuscript Library, reveal fourteen additional witnesses to the text dating from the twelfth to the nineteenth century. 33 These manuscripts preserve our mimro in four distinct recensions. The three earliest manuscripts each attest a different recension (R1, R2, R3). A fourth recension from the 15th century has the distinction of structuring Aaron’s blessing of his son Eleazar as an I discuss composite mimre in, “Five Kinds of Rewriting,” 55–56. I plan to treat these issues in a subsequent study of the transmission of this mimro. 32 It is worth noting here that, contrary to the expectations of early scholars, beginning with Wurmbrand, “Homélie de Jacques de Saroug,” 258, a complete survey of the surviving manuscripts does not yield an earlier uncorrupted version of this mimro. 33 Vööbus, Handschriftliche Überlieferung der Mēmrē-Dichtung des Ja‘qōb von Serūg. The manuscript holdings of the Hill Museum and Manuscripts Library are accessible at: https://www.vhmml.org/ 30 31

INTRODUCTION

9

alphabetic acrostic. Only R1 exhibits a third metrical form. The manuscripts align with the recensions as follows: Recension 1 (R1 – edited in this volume)

1. Vatican Syriac 117, f. 151r–152v (12th/13th C). 34 2. Oxford Bodleian Or. 19, f. 18r–32r (1552). 35

Recension 2 (R2)

3. Harvard MS Syriac 85, 48r–58r (12th C). 36 4. DIYR 32 f. 75r–82r (1187/8).

5. MGMT 300 p. 296–318/f. 148v–159v (17th C).

6. Staatsbibliothek zu Berlin MS Sachau 113, f. 77b–83b (1803). 37

7. SMMJ 163 f. 22v–41v (1830).

8. MGMT 284 p. 239–57; f. 121r–130r (1874).

Recension 3 (R3)

9. DIYR 3, f. 462r–65v. (13th C).

10. DIYR 292 f. 34b–38a (15th C).

11. CFMM 132, f. 62r–65v (15th C).

12. Mingana Syriac 466, f. 7a–10b (c. 1600). 38

13. CFMM 137, f. 332r–332v (single leaf) (18th C).

14. CFMM 142, p. 43–50 (1914).

Recension 4 (R4).

15. Paris Syriac 122 f. 84v–91r (15th C). 39

Assemani and Assemani, Catalogus I.3 p. 87–107, items 54–57. Payne Smith, Catalogi Codicum Manuscriptorum,438–40, item 2. 36 Goshen-Gottstein, Syriac Manuscripts in the Harvard College Library, 85. 37 Sachau, Verzeichniss der syrischen Handschriften, 508–514, items 18– 19. 38 Mingana, Catalogue of the Mingana Collection, I.836–42, item B 39 Zotenberg, Catalogues des manuscrits Syriaques, 81–82, item 5a. 34 35

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HOMILY ON AARON THE PRIEST

Recognizing the development of multiple recensions has obvious implications for the transmission of the mimro into Arabic and Ethiopic. It is clear from the 1961 article by Max Wurmbrand that there are significant divergences between R1 and the text of the Arabic and Ethiopic versions in the manuscripts that he used for comparison. He assumed that those variations represented the Ur-text of the mimro on Aaron, which he thought was written by Jacob in his usual isosyllabic meter. However, several of the omissions to R1 that appear in the versions are attested in the other recensions. I will present critical editions and translation of all four recensions in a future volume. For now, it is sufficient to note that there are some interesting passages preserved in recensions R2, R3 and R4, but not in R1, and among these are passages that are present in the Ethiopic version. 40 Publication of all four recensions will thus, inter alia, greatly impact the study of the versions. The remainder of the introduction is written primarily with reference to the main text (R1) originally published by Bedjan. First, I provide an outline of the contents of this mimro together with two schematic summaries (metrical and thematic). Then I give a brief account of the figure of Aaron in the early Syriac tradition, and a succinct examination of Num 20:23–29 in the later commentaries. I conclude with a note on the text and translation. The text and translation of R1 follows.

OUTLINE

The mimro can be divided in two parts, with three sections in each part. In the first part (A–C) we are introduced to the These correspond to the passages given in Wurmbrand, “Homélie de Jacques de Saroug,” 261 (cf. R3 ln. 49), 263 (cf. R3 lns. 193–98), the opening lines of the passage on 269 (cf. R2 lns. 258–65), the first passage on 272 (cf. R2 lns. 284–85), the passage in the last paragraph of 276 (cf. R3 lns. 441–43 etc), and the opening line of the passage beginning at the bottom of 277 (cf. R3 ln. 480ff). I cite these texts from an edition of the four recensions that is in preparation.

40

INTRODUCTION

11

dramatis personae, Death, Moses, Aaron and Eleazar, with smaller roles played by Adam and Miriam. The second part (D– F) is occupied with the death of Aaron, from God’s initial call to Moses, to the ascent of Mount Hor, the transfer of priesthood, and the farewell and the moment of death, which is attended by hosts of angels and the Lord. The origins of the theme of the mimro are considered in the introduction, where we find priesthood and death in the garden with Adam and learn that both priesthood and death are inherited by Aaron. The momentum of the narrative is provided by the inevitable and ineluctable fact of death, even for a priest who held back death from thousands. The mimro is not only about death, however, but about the origins and perpetuation of the priesthood, in this case as an inherited office. The inheritance of the priesthood and Aaron’s death are made deeply personal by the presence of Eleazar, who watches and learns from his father in the first part of the mimro and receives his father’s robes and his father’s blessing on Mount Hor in the second part. A. The proem (1–46) is etiological, describing the first cause of death (3–10) and the origins of priesthood (1–2, 37–46). Throughout, the intimate connection between death and priesthood is suggested rather than explained. A connection between Adam and Aaron is also made (cf. also 273–76). There is cogency in the broad strokes of the proem, but the transitions feel abrupt, and, as some have tried to argue, the sequence of death visiting Moses (12–26) prior to Aaron seems anachronistic. 41 I am inclined to agree with Schwarzbaum, however, who notes that the “encounter with Death is presented here in order to obtain the legal endorsement from Moses.” Knowing that death has Wurmbrand, “Homélie de Jacques de Saroug,” 257 (along with the footnote by Khouri-Sarkis) point to this apparent anomaly as a specific example of the incoherence, and hence composite nature of the mimro. The death of Moses is recounted in Deut 32:48–52 and treated at length by Jacob of Sarug in his mimro, On the Burial of Moses (ed. Akhrass and Syryany, I.363–372).

41

12

HOMILY ON AARON THE PRIEST

a legal hold on Aaron, “[Moses] is thus morally obliged to help to prepare Aaron for his approaching death.” 42 B. In the next section (47–104) we are introduced to the roles played by Moses (47–48), Miriam (49–50), and Aaron (51–52) in the camp of Israel, with emphasis placed naturally on Aaron (53–104). 43 The first six lines introduce Moses, Miriam and Aaron as the triumvirate of leaders over the camp of Israel (cf. Micah 6:4), after which the narrative moves to focus on Aaron’s dual role as propitiator and protector, making atonement (e.g. 77–80) and holding back death (e.g. 85–98). His ability to do both is contingent upon his inner holiness, which is treated in a poetical meditation on the inner fire of the heart and mind (57– 76). It was this inner fire that made it possible for Aaron to turn back the destroying angel (Num 16:46–50). C. The next section (105–174) introduces Eleazar, the final character in the drama of the death of Aaron. We see Eleazar watching his father and learning the functions of a priest mimetically (105–12). Learning from Aaron’s exemplary service is combined with Eleazar’s own purity of mind and modest demeanor, allowing him to perform perfectly in the tabernacle (113–18). The narrative now pivots to Aaron, resplendent in his priestly robes ministering in the tabernacle (119–30). At this point we are reminded that Aaron was ordained to this priestly service by God through Moses (131–40). The narrative then returns to the instruction of Eleazar, specifically that Aaron taught him how to carry the censer of atonement and how to enter and call out to God in purity of heart (141–48). While Eleazar is serving in the tabernacle the moment arrives for Aaron’s death and Eleazar’s succession. The reason for Aaron’s death is twoSchwarzbaum, “Legend of the Death of Aaron,” 199 n. 35. Note also that in lns. 317–18 Moses needs to release Aaron before the Angel of Death can take him. 43 A triad of leaders first recognized in Micah 6:4 and treated together as the leaders of Israel in Aphrahat Demonstrations 23. 4 (Lehto, Demonstrations, 487–88). 42

INTRODUCTION

13

fold; it is both the sin of the congregation and Adam’s contract with death that are stirred up at that moment (149–60). The narrator then marvels that even Aaron, who made atonement for the people could not escape the debt of the congregation, and that even Aaron, who had driven out death could not escape from Adam’s debt to death (161–174). D. The second part of the mimro begins with God’s call to Moses to lead Aaron to his death. This section (175–230) is concerned with calls and instructions. God prepares Moses for the task with an admonition to not be sad or distressed by what he will be called to do (175–88). Moses conveys his willingness to serve (189–92) and God informs Moses that the time for Aaron’s death has come, as has the time for Eleazar to stand in his place (193– 200). Moses is then instructed to go up to a mountain with Eleazar and transfer the mysteries—the instructions are limited at this point, however, while God consoles and encourages Moses and, indirectly, Eleazar (201–216). With the change of meter, Moses is called once again to lead Aaron and Eleazar to the mountain, with the instructions focused on preparing Eleazar to be clothed in the robes of the priesthood (217–30). E. Moses now calls Aaron and Eleazar and leads them off to Mount Hor (231–36). There, Moses seeks to console his brother as he explains the reason for their journey (237–66). Note how the God-Moses relationship described in the previous section (175–88) is here mirrored in the Moses-Aaron relationship, as Moses seeks to instruct and console his brother. Moses’s attempts to comfort and explain matters to his brother are cut short by a gesture from God and instructions to Moses to remove the priesthood garments from Aaron and place them upon Eleazar (267–76), which Moses then proceeds to do (277–86). Naked, Aaron looks upon his son clothed in the priesthood of the house of God and is glad (287–304). An authorial apostrophe wonders at the restraint of both Aaron and Moses from weeping (305–8). Throughout this and the following section the author achieves a great measure of pathos by patiently and thoughtfully portraying and remembering the relationship of the

14

HOMILY ON AARON THE PRIEST

brothers (e.g. 243–44) and of Aaron and his son (e.g. 291–94) as they prepare for Aaron’s death. F. The final section, beginning in the meter of Ephrem, is devoted to farewells, blessings, and burial (309–494). Once again, the narrative is propelled forward by God gesturing to Moses, this time instructing him to hurry and bid farewell to his brother before the people fall once again into idolatry (309–22). The ensuing conversation between God and Moses over the necessity and difficulty of Moses bidding farewell to his brother (323–30) gives Eleazar a chance to approach his father and request a blessing (331–38). Aaron’s long prayer for his son (339–442) petitions that he live a virtuous life pleasing to God (346–58), that he might be effective in his ministry (359–74), that God will hear his prayers and grant him joy (375–82), that he may have respect in his office (383–90) and that God will be with and protect him (391–422). God hears Aaron’s prayer (423–26). At this point Moses draws near and embraces his brother and bids him farewell (427–430). We then move into a different meter (eight syllable lines) and Moses and Aaron exchange their parting words in alternating couplets (431–52). The mimro now makes its last change of meter (Mor Jacob), and we continue the narrative at the moment immediately after Moses has kissed Aaron, and Aaron’s soul departs from his body (453–54). The soul, which is likened to a little bird and a dove, leaves while the body remains; the old priest leaves, while the new priest remains (455–60). Moses and Eleazar are grief-stricken, but do not show their grief (461–72). Eleazar completes the burial service, joined by the Lord and hosts of ministering angels (473– 90). The angels marvel at the honor that the Lord extended to Aaron (491–92). The mimro ends with a benediction for the peace of the church (493–94).

INTRODUCTION

15

METRICAL SUMMARY 44

a. 1–62

“[In the meter of Mor Jacob]” 12+12 meter. 45

b. 63–216

“In meter of Mor Ephrem” (7+7).

c. 217–308

“[In the meter] of Mor Jacob” (12+12).

d. 309–430

“[In the meter of] Mor Ephrem” (7+7).

e. 431–52

“[In the meter] of Mor Jacob [and] of Mor Balai” (8+8). 46

f. 453–94

“[In the meter] of Mor Jacob” (12+12).

THEMATIC SUMMARY

A.

Proem: Death and Priesthood

1–2

Adam made a priest from the beginning.

3–10

Death obtains power over Adam and his posterity (Gen 3:1–6).

The metrical summary provided by Khouri-Sakis in note (a) of Wurmbrand, “Homilié” is missing the first metrical section. 45 Following BO, Brock lists all three sections in the meter of Jacob as separate works (ln. 361, 471, 333), with the first incipit referencing #41 in Assemani’s list and HS I.68–84, while the latter two refer mistakenly to #40 in Assemani’s list and are marked as unedited (Brock, “Published Verse Homilies.”). In Brock’s 2006 index of incipits of Jacob’s works (‘‘Index of First Lines”) he still lists three separate incipits but identifies them as part of the mimro on Aaron (lns. 239, 323 and 225). Akhrass’s 2015 list (Akhrass, “A List of Homilies of Mar Jacob of Serugh”) includes only the first incipit for this mimro (#5). 46 Note that this meter has couplets with eight-syllable lines, with each line made up of 4+4 syllables as noted in BO I.168, rather than the five-syllable lines normally associated with Balai. Nonetheless, this portion of the mimro is listed together with other works attributed to Balai, together with brief comments and bibliography in, Phenix, Sermons on Joseph of Balai, 15; and Phenix & Horn, Rabbula Corpus, xci. 44

16

HOMILY ON AARON THE PRIEST

11–26

Death comes to Moses and explains the debt owed to him because of Adam.

27–34

Death comes to all, prophets, kings and priests.

35–36

Death comes to Aaron.

37–46

Origin of Aaron’s priesthood.

B.

Moses, Miriam and Aaron in the Camp of Israel

47–52

The role of Moses, Miriam and Aaron in the camp of Israel.

53–104

Aaron makes atonement and holds back the destroying angel with fire, both internal and external (Num 17:11–15).

C.

Eleazar Instructed in his Priestly Duties

105–118

Eleazar watches his father.

119–30

Aaron’s priestly robes.

131–40

God instructs Moses concerning the priesthood and succession.

141–48

Eleazar learns from his father Aaron.

149–74

While Eleazar serves in the tabernacle the time for Aaron’s death arrives.

D.

God Calls Moses to Lead Aaron to his Death

175–88

God prepares Moses for the task.

189–92

Moses responds with willingness.

193–212

God informs Moses that the time of Aaron’s death has arrived.

213–16

God instructs Eleazar to comfort Moses at the time of Aaron’s death.

217–30

God calls Moses to lead Aaron and Eleazar as he has been commanded.

INTRODUCTION

17

E.

The Succession of Priesthood on Mount Hor

231–34

Moses tells Aaron and Eleazar that they are to go to Mount Hor together.

235–36

The journey to Mount Hor.

237–66

Moses comforts Aaron as he tells him the reason for their journey.

267–76

God gestures to Moses to remove the priestly robes from Aaron and clothe Eleazar.

277–86

Moses removes the robes and clothes Eleazar.

287–304

Aaron, stripped naked, looks at his son Eleazar dressed in the robes of the priesthood.

305–308

Authorial apostrophe.

F.

Farewell, Blessing, and Burial

309–322

God gestures to Moses and instructs him to bid farewell.

323–26

Moses responds to God.

327–30

God responds to Moses.

331–38

Eleazar asks a blessing from his father Aaron.

339–426

Aaron blesses Eleazar.

427–52

Moses bids farewell to Aaron.

453–60

Aaron’s soul departs.

461–72

Moses and Eleazar stay their grief.

473–90

Companies of angels and the Lord join Moses and Eleazar to complete the burial service.

491–92

The angels marvel at the honor shown to Aaron.

493–94

Benediction.

18

HOMILY ON AARON THE PRIEST

AARON IN THE EARLY SYRIAC TRADITION

In the early Syriac tradition Aaron is primarily construed as an exemplary figure, and a provider of protection through the priesthood. 47 In Aphrahat, Aaron is a model of repentance, since, though he caused the people to sin through the calf, he confessed and God forgave him (cf. Ex 32:21–25). 48 Moreover, for Aphrahat, Aaron is a model of humility, since he “did not glorify himself in order to become the leader of the priests.” 49 Ephrem is more concerned in his Exodus commentary to gloss over Aaron’s role in the golden calf incident and place the blame entirely on the people. 50 This develops into a malediction against the unfaithfulness of the Jews. 51 In Ephrem’s spiritual typology, the people of Israel never ascended up Mount Sinai, while Aaron ascended halfway, and Moses ascended to the top. 52 Aaron’s priesthood is important to both Aphrahat and Ephrem, both in terms of its lineage and its power to preserve the people from death. According to Aphrahat, priesthood and kingship come through the family of Amram, Aaron and

For Ephrem see Conway-Jones, “An Ambiguous Type.” Demonstrations 7.15 (Lehto, Demonstrations, 208). 49 Demonstrations 14.28 (Lehto, Demonstrations, 332). Note also how Aphrahat points out that in Demonstrations 17.3 (Lehto, Demonstrations, 386) that God made Moses a god to Aaron. 50 Commentary on Exodus 32.1 (Salvesen, Exodus Commentary, 62–63). Cf. Conway-Jones, “An Ambiguous Type,” 393–94, who notes that Ephrem is building on the Peshitta translation of ‫אַה ֔ר ֹן‬ ֲ ‫“ וַ יַּ ֣ ְ רא‬and Aaron saw” in Ex 32:5 as ‫ܘܕܚܠ ܐܗܪܘܢ‬ ݂ “and Aaron was afraid” to justify Aaron’s involvement in the golden calf incident. In addition, see Ephrem, Hymns against Heresies 43.10; 43.13 (Ruani, Ephrem de Nisibe, 256–57). In another attempt to shift the blame away from Aaron, Aphrahat claims that Miriam was the cause of Aaron speaking against Moses in Num 12:1–2. See, Demonstrations 6.3 (Lehto, Demonstrations, 177–78) and Demonstrations 9.8 (Lehto, Demonstrations, 245). 51 Conway-Jones, “An Ambiguous Type,” 396. 52 Conway-Jones, “An Ambiguous Type,” 396–97, with references. 47 48

INTRODUCTION

19

Phineas. 53 Likewise, Ephrem is particularly interested in tracing the genealogy of the priesthood of John the Baptist and Christ back to Aaron. 54 Aaron is explicitly linked to preservation by Aphrahat when he exclaims to God, “You heard Aaron and the plague was stopped.” 55 Likewise, Ephrem notes that Aaron “held you back, Death, by means of the fragrant incense.” 56 This latter aspect of Aaron’s story is picked up and developed in our mimro. In two fifth-century hymns attributed to Balai we find Aaron awaiting faithful departed priests and deacons in the Paradise of Eden. In the third stanza of the seventh ba‘utho (“Supplication”) found in Bodleian MS. Marsh 479, Balai implores, “The priests, Lord, who have ministered to Thee, And the deacons who have hovered over Thee, Who have kept watch in the midst of thy church,--May they be with Aaron.” 57 Similarly, in the first ba‘utho found in Bodleian MS. Huntingdon 594, Balai prays that the departed priest may rest in bliss “with Aaron the priest.” 58 We can thus assume that Aaron becomes associated with the Demonstrations 23.15–16 (Lehto, Demonstrations, 497–98). For references in Ephrem see Conway-Jones, “An Ambiguous Type,” 394–95. This link between the priesthood of Aaron and Christ extends into ways in which Aaron deploys types of Christ in his staff, which consumes the snakes of the Egyptians (Ex 4:1–4) and sprouts leaves and fruit miraculously (Num 17). See Conway-Jones, “An Ambiguous Type,” 395–96 for discussion and references. For another reference to Aaron’s staff as a type of Christ see also Ephrem, Hymns on the Church 1.ult. Aaron is contrasted with Christ in Hymns on Nisibis 14.5–6 and 18.3. 55 Demonstrations 23.54 (Lehto, Demonstrations, 517), with reference to Num. 17:6–15. See also Demonstrations 23.4 (Lehto, Demonstrations, 487–88), where Aaron is said to provide protection for the children of Israel because of his righteous life. On the righteousness of Aaron, see also Ephrem, Hymns on the Church 11:3, and Hymns on Nisibis 71.1. 56 Hymns on Nisibis 53.13 (Brock and Kiraz, Selected Poems, 161). 57 The text is found in Overbeck, S. Ephraemi Syri, 333–34; and the translation in Connolly, “Some Early Syriac Hymns,” 144. 58 Overbeck, S. Ephraemi Syri, 335 (Connolly, “Some Early Syriac Hymns,” 145). 53 54

20

HOMILY ON AARON THE PRIEST

death of priests at an early stage in Syriac literature, perhaps setting the stage for the composition of our mimro both as a meditation on his death as recorded in Numbers, and as a funeral sermon for priests, which is clearly the function that it served in some of the twelfth century manuscripts.

RECEPTION OF NUM 20:23–29 IN THE SYRIAC TRADITION

As noted above, one of the brief takshpotho “Supplications” attributed to Rabbula is devoted to the death of Aaron. 59 For the sake of analysis, I reproduce the text and translation here:

.‫ ܘܐܠܝܥܙܪ ܘܡܘܫܐ ܿ ܼܥܦܝܘܗܝ‬.‫ ܥܠ ܪܝܫ ܛܘܪܐ‬.‫ܡ ܼܝܬ ܼܗܘܐ ܐܗܪܘܢ‬ ̈ .‫ܟܢ̈ܫܐ ܕܥܝ�ܐ ܢܚܬܘ ܨܝܕܝܗܘܢ‬ ‫ ܢܘ�ܢܐ ܥܡ‬.‫ܒܩ� �ܓܝܓܐ ܕܝܘܒܒܐ‬ ܼ ‫ ܘܡܪܝܐ ܥܡܗܘܢ ܿܩܐܡ ܼܗܘܐ‬.‫ ܿ �ܗܪܘܢ ܟܗܢܐ ܘܠܘܝܐ‬.‫ܥܦ�ܢܐ ܼܿܫ ܸܡܫܘ ܬܡܢ‬ ̈ ‫ܘܡܬܬܢܝܚܘ �ܝܥܙܪ ܫܓܝܫ ܠܗ ܛܘܪܐ‬ .‫ܒܐܘܠܝܬܗ‬ ‫ܡܘܫܐ ܿܕܒܟܐ‬ ܼ ̈ ‫ ܘܠܢܦܫܗ‬.‫ܘܡ�ܟܘܗܝ ܥܒ ܼܝܕܝܢ ܡ�ܘ�̈ܢܐ �ܗܪܘܢ ܟܗܢܐ ܙܗܝܐ‬ ‫ܡܪܝܐ‬ ܿ ܿ ܿ ̈ ‫ ܡܪܗ‬.‫ ܒܪܟܘ ܫܡܝܐ ܘܐܪܥܐ ܠܡܪܝܐ‬.‫�ܘ�ܪ ܚܝܐ ܘ�ܬܪܐ ܕܢܝܚܐ ܼܡܢܥܘܗ‬ ܿ ‫ܕܡܘܬܐ‬ ‫ ܘܡܚܕܬܢܗ ܕܓܢܣܢ ܠܥܠܡܥܠܡܝܢ܀‬.‫ܘܡܦܩܢܐ‬ ܼ Aaron died atop the mountain, and Eliezer and Moses enshrouded him. The assembly of the watchers descended toward them with delightful sounds of joyful noise. 60 The fiery ones along with those [made of] dust ministered there to Aaron the priest and Levite, and the Lord was standing with them. Moses, who was weeping and groaning, and Eleazar with his laments made the mountain shake. The Lord and his angels accompanied the funerary rites for Aaron the splendid priest, 61 and they transported his soul to the storehouse of

Phenix and Horn, Rabbula Corpus, 302–303 (Supplications IV.15) 2.3, with a parallel from the Mosul Brevarium given on 360–61 (IV.2.3). Note, these are two witnesses to the same text, not two different texts. 60 I translate “delightful sounds” instead of Phenix and Horn’s “tumultuous voices.” 61 As the editor’s note, the Mosul Brevarium reads “the priest and Levite” here, as above. 59

INTRODUCTION

21

life and the place of rest. Heaven and earth, bless the Lord, the Lord of death and of the departed and the bringer of joy to our race, forever and ever. 62

There are several points that indicate that the Supplication, or a common source, inspired the final section of our mimro (453– 94). The genre demands brevity. However, there are clear points ̈ of contact. The “assembly of watchers” ‫ ܟܢܫܐ ܕܥܝ�ܐ‬are paralleled ܶ ܺ ̈ ܽ (475), in our mimro by the “companies of watchers” ‫ܓܘ ܶܕ ܐ ܕܥܝ� ܐ‬ though it seems that the collocation found in the Supplication is earlier. 63 Similarly, they also raise their voices in a joyful noise, with the nominal form (‫ )ܝܘܒܒܐ‬appearing in the Supplication and ܶ the verbal form (‫ ) ܰ�ܒܒܘ‬in the mimro (cf. lns. 477–80). The “fiery ones” (‫ )ܢܘ�ܢܐ‬of the Supplication correspond to the “fiery compaܳ ̈ ܽ ) of line 489, though again, the latter collocation nies (‫ܓܘ ܰܕܝ ܽܢܘܪ ܐ‬ seems later and rarer. The pairing of heavenly and earthly (“fiery ones along with those [made of] dust”) in the ministration of Aaron is also found in the mimro, where we have “earthly and spiritual ones” preparing and burying Aaron (485). We find a parallel to “the Lord was standing with them” in line 474, where “the Lord came with [Moses and Eleazar] to accompany Aaron the priest.” We also find the exact collocation “splendid priest” ‫ ܟܗܢܐ ܙܗܝܐ‬for Aaron in line 36 of the mimro. 64 There are also a couple of interesting differences between the two sources. In the Supplication, after Aaron finally passes, 63F

Text and translation (adapted, as indicated in the footnotes) from Phenix & Horn, Rabbula Corpus, 302–303. ̈ 63 We find ‫ ܟܢܫܐ ܕܥܝ�ܐ‬in Ephrem Hymns on Nativity 22.37 (McVey, Ephrem the Syrian, 185 “throngs of watchers”) and Sog. II.16 (Brock, Bride of Light, 85 “hosts of angels”), both with reference to the angels attending ̈ the nativity. The collocation ‫ ܓܘܕܐ ܕܥܝ�ܐ‬appears in Narsai, On the Departed and the Resurrection (Patriarchal Press 1.751.13) and Jacob On the Sunday of Resurrection I (HS 2.614 ln. 19), but not in Ephrem. Both terms are used in the liturgical texts. ܳ ‫ ܽܟ‬in line 293, and the adjective 64 ܳ ‫ܘܡܪܐ ܰܙ‬ We also find the variation ‫ܗ�ܐ‬ used of Aaron in 116, and the adverb used in Aaron’s instruction to Eliezer in 358 and 360. 62

22

HOMILY ON AARON THE PRIEST

Moses “was weeping and groaning, and Eleazar with his laments made the mountain shake.” Our mimro expresses entirely the opposite sentiment, perhaps in response to the Supplication. There are even specific admonitions not to grieve in 177–188 (God to Moses), 209–212 (again to Moses), 213–216 (to Moses for Eleazar), 259–266 (Moses to Aaron). The key to these sentiments may well be a line from the last of these admonitions (261), in which Aaron is counselled to not “become a stranger to the Lord for the sake of grief.” Grief, in the mind of the author, alienates the griever from God because they are not only grieving an event which is the common lot of all humans, but also showing a lack of faith in the world to come. Thus, although Moses and Eleazar were “grief stricken” at the moment of death (461), instead of weeping and groaning, Moses holds back his tears, “because he knew that God has another world” (468). And Eleazar, “suppressed his tender feelings” and stayed his grief (470), and instead focused on keeping the commandment of God perfectly (471–72). In taking this stance, our mimro breaks ranks with other mimre by Jacob, and the corpus of anonymous narrative poetry, which are filled with descriptions of grief. 65 Clearly, there was an active debate about the role of displays of mourning and grief in Christian communities. 66 Finally, in the Supplication the proceedings are abbreviated such that only “the Lord and his angels performed the funerary rites for Aaron.” In the mimro, however, Eleazar completes the service begun by the heavenly beings (481–82), which is in keeping with the theme of the mimro. The linguistic variations noted in the preceding paragraph together with these differences suggest the conclusion that the Supplication represents a layer of the death of Aaron tradition in Syriac that precedes the mimro. Examples have been gathered and contextualized in Harvey, “Guiding Grief.” See also Rahn, “Frauenstimmen gegen den Tod.” 66 Doerfler, Jephthah’s Daughter, Sarah’s Son. Doerfler notes, for example, that “Jacob had set himself the rather monumental task of reconfiguring his community’s emotional allegiances, and of providing his audience with new scripts and new models for performing grief” (122). 65

INTRODUCTION

23

Though possibly a direct source, it seems more likely that both texts are dependent on an earlier layer of the tradition. This would explain the variation in Moses and Eleazar weeping, since the mimro could be reacting to a source that contains similar ideas to the Supplication. Among the later commentaries and scholia on Numbers, I have only found mention of the death of Aaron in the Commentary on Numbers by Dionysios bar Ṣalibi (d. 1171) and the Storehouse of Mysteries by Bar ʿEbroyo (d. 1286). 67 After commenting on the waters of Meribah episode (Num 20:1–13), the literal commentary by Dionysius gives the following: 68 “And let Aaron be gathered to (his people)” (Num 20:24), that is, instead of “let him be buried,” scripture says, “let him be gathered”. But (scripture) does not first say “he shall die” but “let him be gathered (and he shall die)” (Num 20:26), that is, let him go up to the mountain (Num 20:25) and there (Num 20:26) let him stretch out and arrange his hands and his feet like those who are dying, and his spirit will depart without pain. The time of his ending was made known to Aaron in order that he might be sad about the fact that he had not sanctified the Lord by the waters (of Dispute), and because he had doubted (and had not believed)

I checked the section on Numbers from the Catenae of Jacob of Edessa, the section on Numbers from the Severus Catenae both found in Vatican Sir. 103, the Liber Scholiorum of Theodore bar Koni (written c. 791/792), the Selected Questions of Isho‘ bar Nun (d. 828), and the Commentary on Numbers by Isho‘dad of Merv (fl. c. 850). For the later Syriac tradition of Old Testament commentary see Van Rompay, “Development of Biblical Interpretation in the Syrian Churches of the Middle Ages.” 68 I am grateful to David Taylor for sharing with me his translation of this passage (the footnote in the translation is also his). The text is found in Akçay, The Commentary on the Pentateuch by Dionysius Jacob Bar Salibi, 359. 67

24

HOMILY ON AARON THE PRIEST (Num 20:12, 24), 69 and in order that he should repent before he met the Lord, and in order that through this just (people) might be distinguished from sinners, because when the just perceive their end they are not sad since they know that their soul will live even if the body is at rest. Again, some people say that this was told to Moses alone, and when (Moses) said to (Aaron) that he should strip off his garments and put them on Eleazar (Num 20:26, 28), (Aaron) knew that his passing away was close at hand.

In the briefer notes by Bar ʿEbroyo he simply quotes Num. 20:25 and explains the presence of Eleazar by observing, “i.e. that when [he should have divested] Aaron of the stole of priesthood ̇ (‫)ܐܣܛܠ ܟܗܢܘܬܐ‬, he might invest (‫ܢܠܒܫܗ‬ ) his son with it.” 70 Although the manuscript evidence suggests that the mimro on the Death of Aaron may well have been known by both authors, it does not appear to influence either of their works on Numbers. They seem rather to be interested in specific textual cruxes, rather than in the reception of this scene in the tradition. It could be argued, however, that in attending to the presence of Eleazar in this brief comment Bar ʿEbroyo was inspired by the significant place given in our mimro to the succession of priesthood and the robing of Eleazar. 69F

Num 20:1–13 tells the episode of the waters of Meribah (in Syriac: the waters of Dispute), when the Israelites were thirsty and rebelliously demanded water, and water was produced by Moses striking a rock with his staff. In Num 20:8 God tells Moses and Aaron “Speak over the rock in their sight.” In v. 11 Moses simply strikes the rock with the staff, without first speaking over it. In v.12 God rebukes Moses and Aaron “because you did not believe me, to sanctify me” before the children of Israel, a charge that is repeated in v.24. In his exegesis of v.8 (“speak over this rock”), Bar Ṣalibi explains that “speak” means “praise and confess God,” and this is repeated in his exegesis of v.12. The lack of faith in God, and the failure to praise and glorify him, is the reason that neither Moses nor Aaron will enter the Promised Land. 70 Sprengling and Graham, Barhebraeus’ Scholia on The Old Testament, 205–206. 69

INTRODUCTION

TEXT AND TRANSLATION

25

Prior to the publication of Bedjan’s edition, the brief section of the mimro under the name of Balai (lns. 431–52) had been previously published in Overbeck’s 1865 anthology of the works of Ephrem, Isaac and Balai, taken from Oxford Bodlein Or. 19, 71 and a year later in Wenig’s chrestomathy, taken from Vatican Syriac 117. 72 Bedjan published the complete poem in 1905, with the text taken from Vatican Syriac 117. 73 In keeping with the other volumes in this series, the text reproduces Bedjan’s edition in vocalized serto, including his corrections. Bedjan’s edition placed each twelve-syllable line on its own printed line, but places two seven-syllable lines on a printed line and sets the brief section of eight-syllable lines in prose. For the sake of clarity, I have chosen to place each poetic line on a printed line. I have added the six main section headings to the translation to aid the reader. Scripture citations and allusions are given in the footnotes.

Overbeck, S. Ephraemi Syri, 366. Wenig, Chrestomathia Syriaca, 161*–162*. 73 Bedjan, HS I.68–84. 71 72

TEXT AND TRANSLATION

27

28

HOMILY ON AARON THE PRIEST

MEMRA 5

ON AARON THE PRIEST 1

[Death and the Priesthood]

In the beginning, 1 when the Lord created Adam, He made him a priest so that he might stand in His service. 2 Indeed, 3 the Lord set a boundary 4 for Adam:

ܳ

“In the beginning” (‫ ]) ܶܡܢ ܽܫܘܪ ܳ�ܐ‬Lit. “From the beginning.” A phrase used frequently in early sources to indicate the status of things at or after creation. Also appears in opening line of Jacob of Sarug, The Creation of Adam. Mathews renders the phrase, “At the beginning” (Mathews, Creation of Adam, 14). ܳ ‫ ]) ܳܟ‬In Ephrem Hymns on Paradise 3:16 Adam is 2 Adam as “Priest” (‫ܗܢܐ‬ ‫“ ܐܝܟ ܟܗܢܐ‬like a priest.” In Cave of Treasures 2.18, 23 et passim, Adam is ‫“ ܟܗܢܐ ܡܠܟܐ ܘܢܒܝܐ‬priest, king, and prophet.” On Adam as Priest in the Cave of Treasures see Ri, Commentaire de la Caverne des Trésors, 149–53; and Toepel, Die Adam- und Seth-Legenden, 123ff. Note that in Cave of Treasures 50.14 Aaron is the quintessential representative of priesthood, just as Moses represents prophecy and David kingship. These three titles pass on to Christ typologically as the munus triplex christi. See Minov, Memory and Identity, 89–95. On the priesthood of Christ, see Murray, Symbols, 178–82. For Adam as a priest in Syriac liturgical theology, see Varghese, West Syrian Liturgical Theology, 8–9. In the Syriac Life of Abel §2, Cain and Abel are the first priests. Brock connects this to the opening lines of Jacob’s mimro on Cain and Abel (HS V.3ff), where “Adam tells his sons to sacrifice since he feels unable to act as a priest himself, owing to his disobedience” (Brock, “Syriac Life of Abel,” 486). As Bou Mansour notes (Le ministère sacerdotal, 13), in Jacob of Sarug’s writings, Adamܺ is both ‫( ܟܗܢܐ‬kohno) and ‫( ܟܘܡܪܐ‬kumro). ܳ ܺ ܰ )] Echoing Gen 3:1. This and other terms show that 3 “Indeed” (‫ܫܪܝܪܐܝܬ‬ the author is alluding to Gen 3:1–3 rather than Gen 2:16–17. ܳ ‫ܬܚ‬ ܽ )] In Ephrem, Hymns on Paradise 4.1, where, after 4 “Boundary” (‫ܘܡܐ‬ the Fall, the “Just One” replaces “that gentle and pleasant boundary” with “a boundary guarded by force” (Brock, Hymns on Paradise, 97). In ܳ ‫ܬܚ‬ ܽ is the post-transgression Aphrahat Demonstrations 23.3 the ‫ܘܡܐ‬ “boundary” around the tree of life that “surrounds and guards it” 1

TEXT AND TRANSLATION B5

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29

ܳ ‫ܺܡ‬ ‫ܐܡܪ ܐ ܗ‬ ܽ ‫ܕܥܠ ܰܐ‬ ܰ ܳ ‫ܗܪܘܢ ܳܟ‬ .‫ܗܢܐ‬

ܳ ܳ ܳ ܶ ܶ ܳ ܰ ܳܳ ܽ ܶ :‫ܪ�ܐ � ܳܕܡ‬ ‫ܡܢ ܫܘܪ�ܐ ܟܕ ܒܪܐ ܠܗ ܡ‬ ܶ ܶ ܶ ܰ ܶ ܳ ܶ ܶ ܶ ܰ ܳ ܳ ‫ܟܗܢܐ ܥܒܕܗ ܕܢܗܘܐ ܩܐܡ ܥܠ�ܬܫܡܫܬܗ܀‬ ܺ ܳ ܳ ܽ ܳ ܳ ܶ ܳ :‫ܘܡܐ � ܳܕܡ ܰܫ ܺܪ ܳܝܪܐܝܬ‬ ‫ܣܡ ܠܗ ܡܪ�ܐ ܬܚ‬

(Lehto, Demonstrations, 484), more usually ‫“ ܣܝܓܐ‬barrier.” Our author follows Ephrem, as in Hymns on Nisibis 32.2, where the boundary is the ‫“ ܬܚܘܡܐ ܕܦܘܩܕܢܐ‬boundary of the commandment” given to Adam in Gen 2:16–17. Similarly, in Narsai, On Creation IV 31–40 (Gignoux, Homélies de Narsai, 612–13) the “boundary” (33) is the commandment (31) of Gen 2:16–17 (35–36). Cf. also Narsai, On Creation I 195 (Gignoux, Homélies de Narsai, 538–39): “The Lord called Adam his Image and set a boundary for him.” In Jacob of Sarug, On Women 2a, the commandment is the boundary (Akhrass and Syryany, 160 Unpublished Homilies, II.533; Walsh, “Mourning Eve,” 55). There seems to be some inherent connection between the boundary set for Adam and him being called God’s Image on one hand, and Adam being made a priest on the other. Aaron is a new Adam, with the tabernacle as a new Eden and Moses as the new god. Aaron does not transgress the boundaries. He holds back death, while Adam transgressed the boundaries and brings on death. Just as a priest sets a boundary to death for the people, so God set a boundary for Adam. The connection is taken up again in lines 273–76 below.

1

30

5

10

HOMILY ON AARON THE PRIEST

“Eat, Adam, from every fruit that is in Paradise. But do not touch the tree that is in the middle, for as soon as you touch it you will taste death.” 5 The Evil One envied Adam 6 because he was made the image of God, 7 and he counseled Eve, 8 and she plucked and ate from the tree. She gave to Adam and he ate and transgressed the commandment, 9 and death ruled over Adam, as it has been said. Adam died and behold, death was handed down through all generations, 10 and (death) came and reached Moses like a capturer. 11 As the captor of all brought the contract 12 and showed it to Moses; Gen 2:16–17. ܳ ‫ܝܫܐ ܳܒ‬ ܰ )] Satan’s envy of Adܳ ‫ܚܣܡ ̱ܗ ܳܘܐ ܺܒ‬ “The Evil One envied Adam” (‫ܐܕܡ‬ am is noted in Ephrem, Hymns on Faith 50.6 (Wickes, Hymns on Faith, 263). Narsai, On the Nativity 25–32 (McLeod, Narsai, 38–39) specifies that the image was the cause of envy. 7 Gen 1:26–27. ܳ ‫ ]) ܰܡ‬The same verb is used of the ser8 ܰ ‫�ܟ ̇ܗ‬ “He counselled Eve” (‫�ܚ ܳܘܐ‬ pent and Eve in Aphrahat Demonstrations 14.12 (Lehto, Demonstrations, 316), Book of Steps 21.9 (Kitchen and Parmentier, Book of Steps, 240), and in Cyrillona, On Zacchaeus 17–18 (Griffin, Works of Cyrillona, 198– 99). See Papoutsakis, Vicarious Kingship, 58. 9 Gen 3:4–6. ܳ 10 behold, [death] was handed down through all generations” ( ‫ܘܗܐ‬ ܺ “And ܽ ܰ ܶ ܳ ܰ ܰ ‫ ])ܡܬ�ܒܠ�ܥܠ ܟܠ ܕ �ܝܢ‬appears also as the last 8 syllables in line 263. On the legacy of death from Adam in pseudepigrapha and early Jewish sources see Schwarzbaum, “Legends of the Death of Aaron,” 192, esp. n. 19. ܰ ‫ ]) ܰܐܝܟ‬Cf. Narsai, On the Soul (Mingana II.248– 11 “Likeܵ a capturer” (‫ܫ ܳܒ ܳܝܐ‬ ܿ ܵ ܿ ܿ ‫ܘܬ ܐ‬ ܵ ‫�ܥܘ‬ ܿ ܵ ‫ ܼܿܘܡ ܼܿܫ ܿ ܼܠܚ ܵܠ ̇ܗ ̣ܡܢ ܵܓܘ ܿ ܼܦ‬:‫ܡܪ ̇ܗ‬ 49): ‫ܓܪ ܐ ܼܕ ܼܟܢ ܼܝ ܼܟ ܼܘ ܼܬ ̇ܗ‬ ‫ܼܐܝܟ ܼܿܫ ܵܒ ܵܝܐ ܵܥ ܹ ̇ܐܠ ̇ܡ‬ ܼ ‫ܝܟܠ‬ ܼ ‫ܠܗ‬ ܼ ܼ ‫“ ܀‬Death enters the temple of her dwelling like a capturer, and rips her out of the body of her modesty.” ܳ ܶ 12 “Contract” (‫ ])ܦܛܩܐ‬Gk. πιττάκιον (also spelled ‫)ܦܬܩܐ‬. Also ln. 19, 25, 34, 159, 168. Not the usual term used of Adam’s “contract” or “bond” 5 6

TEXT AND TRANSLATION

31

ܳ ܰ ܳ ܰ ܰ ܶ ‫ܝܣܐ ܐ ܽܟܘܠ ܐ ܳܕܡ܀‬ ‫ܶܡܢ ܽܟܠ ܺܦܐ� ܐ ܺܕܐܝܬ ܒܦܪܕ‬ ܳ ܰ ܰ ܳ ܺ �‫ܰܘ‬ ܰ ܶ‫ܥܬܐ ܳ� ܬ‬ :‫ܬܩ ܰܪܒ‬ ‫ܝ� ܳܢܐ ܺܕܐܝܬ ܒܡܨ‬ ܳ ܰ ܶ ܰ ܰ ܶ ܳܳܶ ܰ ܰ ܶ‫ܘܬ ܐ ܬ‬ ‫ܛܥܡ܀‬ ‫ܕܒ�ܕ ܢܐ ܕܬܬܩܪܒ ܠܗ ܡ‬ ܰ ܶ ܳ ܺ ‫ܝܫܐ ܳܒ ܳܐܕܡ ܰܕ‬ ܰ ܳ ‫ܚܣܡ ̱ܗ ܳܘܐ ܺܒ‬ :‫ܥܒܝܕ ܨܠܡ ܐ� ܳܗܐ‬ ܺ ܰ ‫ܘܩ‬ ܳ ‫ܐܟܠܬ ܶܡܢ ܐ‬ ܶ ‫�ܚ ܳܘܐ‬ ܳ ‫ܘܡ‬ ܰ ‫ܛܦܬ ܶܘ‬ ܰ ܰ ‫�ܟ ̇ܗ‬ ‫ܝ� ܳܢܐ܀‬ ܰ ‫ܗܒܬ ܳ� ܳܕܡ ܶܘ ܰܐܟܠ ܰܘ‬ ܰ ܶ�‫ܘ‬ ܳ ‫ܥܒܪ ܰܥܠ ܽܦ‬ :‫ܘܩܕ ܳܢܐ‬ ܰ ܶ ܰ ܳ ܳ ܳ ܰ ܳ ܰ ܰ ‫ܐܬܐ‬ ‫ܡܪܬ܀‬ ‫ܶܘܐܫܬ ܰܠܛ ̱ܗܘܐ ܡܘܬ ܐ ܒܐܕܡ ܐܝܟ ܕ‬ ܺ ܳ ‫ܺܡܝܬ ̱ܗ ܳܘܐ ܳܐ ܳܕܡ‬ ܰ ‫ܘܗܐ ܶܡ‬ :‫ܬ� ܰܒܠ ܰ�ܥܠ ܽܟܠ ܳܕ �ܝܢ‬ ܰ ܶ ܽ ܳ ܰ ܳ ܰ ܳ ܶ ‫ܘܫܐ ܐܝܟ ܰܫ ܳܒ ܳܝܐ܀‬ ‫ܘܐܬ ܐ ܡܘܬ ܐ ܘܡܛܐ �ܡ‬ ܰ ܶ ܽ ܺ ܰ ܽ ܳ ‫ܝܬܝ ܶܦ‬ ܶ ܳ ܰ ‫ܛܩܐ‬ :‫ܘܚܘ�ܶܗ �ܡܘܫܐ ܐܝܟ ܫܒܐ ܟܠ‬ ‫ܐ‬

with Death. This term is used of the contract of sale with which Joseph’s brothers sold him to the merchants in Joseph Son of Jacob II.820 etc (Bedjan, Homiliae Mar Narsetis in Joseph, 80/598). The expected term, ‫“ ܐܫܛܪܐ‬bond,” is found in ln. 164 and 256 (see note on ln. 164 below). That both ‫ ܦܛܩܐ‬and ‫ ܐܫܛܪܐ‬were used as contemporary debt instruments is suggested by Cyrillona, On the Scourges 382–85 (Griffin, Works of Cyrillona, 168–69).

5

10

32

15

20

HOMILY ON AARON THE PRIEST

Death called out and addressed Moses that son of Amram: 13 “I have a dispute with you, 14 I say, because of your father; you will not cross hence from this place, Moses, unless you pay me. Adam incurred a great debt to me among the trees, and unless you repay me by no means may you cross hence.” Moses read the contract that his father Adam bequeathed, and he saw that in it was a dreadful death for all of [Adam’s] children. It was written thusly, “Because I am in debt to death I will die, and because I sinned, I gave all my children to death. I must repay the debt that I owe because I am guilty, and every generation, in succession, have I given over to death.” 15

ܰ

“Son of Amram” (‫ ]) ܰܒܪ ܰܥܡܪܡ‬Also lns. 175, 201, 209, 309, 331. Standard epithet for Moses used throughout Narsai, Isaac and Jacob of Sarug, following Ephrem, Hymns of Nisibis 48.4. Cf. also Ephrem, Sermones IV.4.392, 632, 671. Rarely, we also find the epithet “Son of Jochebed” (‫ܒܪ ܝܘܟܒܪ‬, cf. Num 26:59), as in Ephrem, Sermones in Hebdomadem Sanctum 6.278. ܺ ܺ ܳ ‫ ]) ܺܕ‬In the sense of a legal 14 “I have a dispute with you” (‫ܝܢܐ ܐܝܬ ܠܝ ܰܥ ܳܡܟ‬ claim or judgement against an individual. We find this expression in Balai, On Joseph VI.121 (Bedjan, Histoire complete de Joseph, 132): ‫ܬ‬ ܼ ‫ܕܐ ܼܝ‬ ‫“ ܹܠܗ ܕ ܼܝ ܵܢܐ ܿ ܼܥܡ ܿ ܼܚ ܼܒ ܹܪܗ‬He has the right to judge his fellowman.” This is said with respect to Joseph’s rights as regent vis-à-vis the Egyptians. See also Julian Romance (Hoffman, Julianos der Abtruennige, 198) ‫ܘܠܢ ܗܫܐ‬ ‫ܗܘܐ‬ ܼ ‫ܥܡܟ � ܐܝܬ‬ ܼ ‫“ ܕܝܢܐ‬and we would not have had a dispute with you” (Sokoloff, Julian Romance, 402), in the sense of a rightful claim with respect to Jovian to become the emperor. 15 “Given over”] i.e. assigned. 13

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‫‪15‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܶ ܰ ܶ ܰ ܳ‬ ‫ܘܫܐ ܰܗܘ ܰܒܪ ܰܥ ܰ‬ ‫ܘܬ ܐ ܽ‬ ‫�ܡ ܶ‬ ‫ܡܪܡ܀‬ ‫ܩܪܐ ܘܐܡܪ ܠܗ ܡ‬ ‫ܽܰ‬ ‫ܺ ܳ ܺ ܺ ܺܰ ܰܳ ܶ ܽ‬ ‫ܕܝܢܐ ܐܝܬ ܠܝ ܐܡܪ ܥܡܟ ܡܛܠ ܐܒܘܟ‪:‬‬ ‫ܳ ܳ ܰ ܰ ܶ ܳ ܽ ܶ ܶܳ ܰ ܳ‬ ‫ܦܪܥܬܢܝ܀‬ ‫ܕ� ܥܒܪ ܐܢ̱ܬ ܡܟܐ ܡܘܫܐ ܐ �‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܚܘܒܬܐ ܰܪܒܬܐ ܳܚܒ ܺܠܝ ܐ ܳܕܡ ܶܒܝܬ ܐ�̈�ܢܶܐ‪:‬‬ ‫ܶ ܰ ܶ ܳ ܽ ܳ ܳ ܺ‬ ‫ܶ ܳ ܰ ܳ‬ ‫ܘܪܣܐ � ܐܝܬ܀‬ ‫ܦܪܥܬܢܝ ܕܬܥܒܪ ܡܟܐ ܦ‬ ‫ܘܐ�‬ ‫ܳ ܽ ܶ ܶ ܳ ܰ ܺ ܳ ܳ ܽܰ‬ ‫ܳ‬ ‫ܘܗܝ‪:‬‬ ‫ܩܪܝܗܝ ̱ܗܘܐ ܡܘܫܐ ܠܦܛܩܐ ܕܐܪܦܝ ܐܕܡ ܐܒ ̱‬ ‫ܶ ܰ ܳ ܺ ܳ‬ ‫ܝ� ܽ‬ ‫�ܟ ܽ‬ ‫ܰܘ ܳ‬ ‫�ܗܘܢ ܰ� ܰ‬ ‫�ܕܘ ̈ ̱ܗܝ܀‬ ‫ܚܙ ܐ ܺܕܐܝܬ ܒܗ ܡܘܬ ܐ ܕܚ‬ ‫ܰ ܳ ܶ‬ ‫ܺ‬ ‫ܟܬܝܒ ̱ܗ ܳܘܐ ܳܗ ܰܟܢ ܰ‬ ‫�ܡܘܬ ܐ ܐ ܽܡܘܬ‪:‬‬ ‫ܕܚ ܳܝܒ ܐ̱ ܳܢܐ ܶܠܗ‬ ‫ܰ ܳ‬ ‫ܶ ܽ ܰ ܺ‬ ‫ܚܛܝܬ ܽܟ ܽ‬ ‫ܘܬ ܐ �ܶ ܶ‬ ‫�ܗܘܢ ܰ� ܰ ̈‬ ‫ܗܒܬ܀‬ ‫�ܕܝ �ܡ‬ ‫ܘܡܛܠ ܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܒܬܐ ܳ‬ ‫ܕܚܒܬ ܐܢܐ ܐܦܪܘܥ ܥܠ ܕ ܰ‬ ‫ܐܬܚܝܒܬ‪:‬‬ ‫ܚ‬ ‫ܺ ܳ ܺ ܳ ܽ ܽ ܳܶ ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܒܐܝܕܐ ܒܐܝܕܐ �ܟ�ܗܘܢ ܕ � ܐ �ܡܘܬ ܐ ܣܡܬ܀‬

‫‪69‬‬

34 25

30

35

HOMILY ON AARON THE PRIEST

Moses saw the contract that his father Adam made, and drawing near he tasted the cup of death 16 with great sorrow. All the just ones as well as the righteous ones, prophets, and kings, tasted the cup of Adam, who transgressed the commandment. 17 None of the priests, who bear the mysteries of the house of God, (managed to) cross and avoid that verdict of guilt. All the prophets and kings and priests, the children of Adam, were subject to the sentence of our father Adam. Whenever a priest, a prophet, or a king rises, behold he transgresses: he saw the written decree and delivered himself over to the cup of death. And as greedy death 18 was handed down to each generation, he reached Aaron, the noble priest of the house of God. 19 The aim of the homily which I have begun is this, 20

ܳ

ܳ

ܰ ‫ ])ܟ ܶܣܗ‬Also lns. 34, 171, 212, 256, 262. This “Cup of Death” (‫ܕܡܘܬ ܐ‬ collocation elsewhere refers to the cup of the passion (Matt 26:39– 42/Mk 14:36/Lk 22:42/Jn 18:11), as in Jacob of Sarug, Vigil of Wednesday of Holy Week (HS 2.502 ln. 1); and Narsai, On the Passion 245 (Mcleod, Narsai, 114–115), where the collocation is extended to “the cup of voracious death.” 17 Rom 5:14. Cf. Papoutsakis, Vicarious Kingship, 132. 18 “Greedy Death” (‫ ])ܡܘܬܐ ܝܥܢܐ‬This collocation is first found in Aphrahat, Demonstration, 21.18 (Lehto, Demonstrations, 453): ‫ܡܢ ܕܢܝܐܝܠ‬ 16

̈ ‫ܘܡܚܒ�ܢܐ܂ ܘܡܢ ܝܫܘܥ ܐܣܬܟܪ ܦܘܡܗ ܕܡܘܬܐ ܝܥܢܐ‬ ‫ܐܣܬܟܪ ܦܘܡܐ ܕܐ�ܝܘܬܐ܂ ܝܥܢ̈ܐ‬ ‫“ ܘܡܚܒܠ� ܨܘ�ܬܐ܂‬The mouth(s) of the greedy and devouring lions were

shut by Daniel, and the mouth of greedy death, the devourer of appearances, was shut by Jesus.” ܳ ‫ܽܟ‬ ܳ ‫ ]) ܳܟ‬See also 293, which has the synonym ‫ܘܡܪܐ‬ 19 ܳ ‫ܗܢܐ ܰܙ‬ “Noble priest” (‫ܗ�ܐ‬ ܳ‫ ܰܙܗ�ܐ‬. On ‫ܙܗܝܐ‬, see Papoutsakis, “Is He the Rider of the Quadriga,” 407 n. 46, where he argues for the rendering “pure,” as in “the purity of ascetic life.” ܶ ܶ ܳ ܺ ‫ܠܬܗ‬ 20 “Aim of the Homily” (‫ܕܡܐܡܪ ܐ‬ ‫ ])ܥ‬This is formulaic in Jacob, as in, for example, On the Star Seen by the Magi (HS I.85), or, On the Rich Man and Lazarus (HS I.408).

‫‪35‬‬ ‫‪25‬‬

‫‪30‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܳ ܽ ܶ ܶ ܳ ܰ ܰ ܳ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܚܙ ܐ ̱ܗܘܐ ܡܘܫܐ ܠܦܛܩܐ ܕ‬ ‫ܥܒ ܳܕ ܐ ܳܕܡ ܐ ܽܒ ̱‬ ‫ܰ‬ ‫ܰܘ ܶ‬ ‫ܥܡܗ ܳ‬ ‫ܩܪܒ ܰܛ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫�ܟ ܶܣܗ ܕܡܘܬ ܐ ܰ‬ ‫ܒܚ ܳܫܐ ܪܒܐ܀‬ ‫ܽ ܽ ܺ ̈ܶ ܳ ܰ ܺ ̈ ܶ ܺ ̈ܶ ܰ ̈ܶ‬ ‫�ܟܐ‪:‬‬ ‫ܟ�ܗܘܢ ܟܐܢܐ ܐܦ ܙ ܕ�ܩܐ ܢܒܝܐ ܘܡ‬ ‫ܽ‬ ‫ܘܗܝ ܳ‬ ‫ܰܛ ܽ‬ ‫ܳ‬ ‫�ܟ ܳܣܐ ܳܕ ܳܐܕܡ ܰܕ ܰ‬ ‫ܳ‬ ‫ܥܒܪ ܰܥܠ ܦܘܩܕ ܢܐ܀‬ ‫ܥܡ‬ ‫̱‬ ‫ܽ ܽ ܳ ̈ܶ ܰ ܰ ܳܶ ܶ ܰ‬ ‫ܕܒܝܬ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܟ�ܗܘܢ ܟܗܢܐ ܕܛܥܢܘ ܐ̱� ܙ ܐ‬ ‫ܳ ܰ ܰ ܰ ܰ ܰ ܺ ܳ ܰ ܳܽ ܳ‬ ‫� ܦܣܥܘ ܘܥܒܪܘ ܥܠ ܗܘ ܕܝܢܐ ܕܚܝܒܘܬ ܐ܀‬ ‫ܺ ̈ܶ ܰ ̈ܶ‬ ‫�ܟܐ ܳ‬ ‫ܽܟ ܽ‬ ‫ܳ‬ ‫ܘܟ ̈ܗܢܶܐ ܰ� ܰ‬ ‫�ܕܘ ̈ ̱ܗܝ ܳܕܐܕܡ‪:‬‬ ‫�ܗܘܢ ܢܒܝܐ ܘܡ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܫܬ ܰ‬ ‫ܥܒܕܘ ̱ܗ ܰܘܘ ܰܠ ܳ‬ ‫ܓܙܪ ܺܕ ܳܝܢܐ ܰܕ ܽܐܒܘܢ ܐ ܳܕܡ܀‬ ‫ܐ‬ ‫ܶ‬ ‫ܘܡ ܳ‬ ‫�ܟܐ ܳ‬ ‫ܗܢܐ ܺ‬ ‫ܢܒ ܳܝܐ ܰ‬ ‫ܳܡܐ ܳܕܩܡ ܳܟ ܳ‬ ‫ܘܗܐ ܢܶ ܰ‬ ‫ܥܒܪ ܠܗ‪:‬‬ ‫ܳ ܶ ܰ ܳ‬ ‫ܚܙܝܗܝ ܗ ܳܘܐ ܶ‬ ‫ܛܩܐ ܰܘ ܶ‬ ‫ܠܦ ܳ‬ ‫ܐܫܠܡ ܰܢ ܶ‬ ‫ܦܫܗ �ܟܣܗ ܕܡܘܬ ܐ܀‬ ‫ܳ ̱ ̱‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܥܢܐ ܽ‬ ‫ܰ‬ ‫ܒܟ ܽ‬ ‫ܘܬ ܐ ܰ� ܳ‬ ‫ܘܟܕ ܶܡ ܰ‬ ‫�ܗܘܢ ܳܕ � ܐ‪:‬‬ ‫ܬ� ܰܒܠ ܡ‬ ‫ܳ ܶ ܰ ܽ ܳ ܳ ܰ ܳ ܶ ܰ‬ ‫ܕܒܝܬ ܐ ܳ� ܳܗܐ܀‬ ‫ܡܛܐ ܨܝܕ ܐܗܪܘܢ ܟܗܢܐ ܙܗ�ܐ‬ ‫ܶ ܶ ܺ ܳ ܰ ܰ ܺ ܶ ܳܶ ܺ‬ ‫ܶ‬ ‫ܥܠܬܗ ܕܡܐܡܪܐ ܕܡܩܦ ܠܝ ܒܗ ܗܕܐ ܐܝܬ ̇ܝܗ‪:‬‬

36

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HOMILY ON AARON THE PRIEST

(to tell) about how the priesthood of the sons of Levi came about. Adam bore (the priesthood) from the beginning of all generations, and he handed [the priesthood] down in succession to those following. That priesthood of our father Adam reached and came to Aaron and he carried it solemnly and bore it lovingly. 21 And when he was standing, clothed in the mysteries of the House of God, he would loose and bind between earthly and heavenly things. 22 And when he stood in the tabernacle over Israel, no one transgressed his command among all the people. [Moses, Miriam, and Aaron in the Camp of Israel]

Now Moses was made like God over the camp, 23 permitting and commanding the sons of Jacob like God. Miriam was appointed as a bride of the House of God, 24

On priesthood succession, see Bou Mansour, Le ministère sacerdotal, 527–37, esp. 532. 22 On the limits of Aaron’s priesthood power, see Bou Mansour, Le ministère sacerdotal, 240–41. ܳܰ ܰ ܺ ‫ܘܫܐ‬ ܶ ‫ ]) ܽܡ‬In Ex 4:16 Mo23 “Moses was made like God” (‫ܥܒܝܕ ̱ܗ ܳܘܐ ܐܝܟ ܐ� ܳܗܐ‬ ses serves as a God to Aaron, while in Ex 7:1 Moses is given as a god to ܳܰ ܰ Pharaoh. Here, Moses is “like God” (‫“ )ܐܝܟ ܐ� ܳܗܐ‬over the camp” ( ‫ܰܥܠ‬ ܳ ‫ ) ܳܫ ܶܪܐ‬the sons of ܳ �ܺ ), and also “allowing and commanding” (‫ܘܦ ܶܩܕ‬ ‫ܣܪ�ܶܠ‬ Jacob like God in the following line. For the reception of Ex 4:16 and 7:1 in the early Syriac tradition see Bruns, Das Christusbild Aphrahats, 128–33. 24 ܰ ‫ ]) ܰܡ‬Miriam is presented as one of the leaders of the “Miriam” (‫ܪ�ܡ‬ camp of Israel as early as Micah 6:4. In Ex 15: 20 she is called a prophetess, a title picked up by Aphrahat in Demonstrations 14.33 (Lehto, Demonstrations, 336) and Ephrem in Hymns on Faith 28.9–11 (Wickes, Hymns on Faith, 183–84). Miriam is notable in early Syriac literature primarily for being the sister mentioned in Exodus chapter two, as in Aphrahat Demonstrations 21.10 (Lehto, Demonstrations, 447); Ephrem, 21

TEXT AND TRANSLATION

70

37

ܳ ܶ ܰ ܰ ܺ ܶ ̈ܰ ܰ ܳ ܽ ܳ ܰ ‫ܐܝܟܢ ܐܬܬ܀‬ ‫ܥܠ ܟܗܢܘܬ ܐ ܕܒܢܝ �ܘܝ ܕ‬ ܶ ܳ ܽ ܽ ܳ ܳ ܽ ܶ ܳܳ ̇ ܳ ܰ :‫ܛܥܢܗ ܐܕܡ ܡܢ ܫܘܪ�ܐ ܕܟ�ܗܘܢ ܕ � ܐ‬ ܰ ܳ ܰ ܳ ܺ ܳ ܺ ̇ܳ ܰ ܶ ܰ ܶ ‫ܬ‬ ‫ܪܟܢ܀‬ ‫ܘܐܘܫܛ �ܗܒܗ ܒܐܝܕܐ ܒܐܝܕܐ ܠܕܒ‬ ܳ ܽ ܳ ܳ ܽ �ܰ ‫ܥܕ ܳܡܐ‬ ܰ ‫ܘܬ ܐ ܰܕ ܽܐܒܘܢ ܳܐ ܳܕܡ‬ :‫ܗܪܘܢ‬ ‫ܗܝ ܟܗܢ‬ ܺ ܳ ܺ ܰ ܳ ܰ ܰܰ ܳ ܶ ܳ ܳ ‫ܡܛܬ ̱ܗܘܬ ܘܐܬܬ ܘܙ�ܚ ܛܥܢ ̇ܗ ܚܒܝܒܐܝܬ܀‬ ܰ ܶ ܶܳ ܰ ܺ ‫ܘܟܕ ܳܩܐܶܡ ̱ܗ ܳܘܐ ܰܘ‬ :‫ܕܒܝܬ ܐ ܳ� ܳܗܐ‬ ‫�ܒܝܫ ܐ̱� ܙ ܐ‬ ܶ ܰ ܰ ܶ ܳ ܰ ܶ ܰ ܳ ܶܳ ‫ܫܡ ܳ�ܢ̈ܐ܀‬ ‫ܘܫܪܐ ܘܐܣܪ ܒܝܬ ܐ��ܢܐ ܠ‬ ܳ �ܺ ‫ܒܢܐ ܰܥܠ‬ ܰ ‫ܒܡ‬ ܰ ܳ ‫ܫܟ ܰܢܙ‬ ܰ ‫ܘܟܕ ܳܩܐܶܡ ̱ܗ ܳܘܐ‬ :‫ܣܪ�ܶܠ‬ ܽ ‫ܘܩܕ ܢܶܗ‬ ܳ ‫ܳܘ� ܺܐܝܬ‬ ܳ ‫ܕܥ ܰܒܪ ܰܥܠ ܽܦ‬ ‫ܒܟ ܶܠܗ ܰܥ ܳܡܐ܀‬ ܳ ܺ ܰ ܰ ܳ ܳܰ ܰ ܳ ܽ ܺ ‫ܘܫܐ‬ ܶ ‫ܘܡ‬ :‫ܫܪܝܬܐ‬ ‫ܥܒܝܕ ̱ܗܘܐ ܐܝܟ ܐ�ܗܐ ܥܠ ܡ‬ ܰ ܰ ܳ ܳܰ ܰ ܶ ܳ ܶܳ ܽ �ܰ ‫ܒܢ̈ܝ‬ ‫ܥܩܘܒ܀‬ ‫ܘܫܪܐ ܘܦܩܕ ܐܝܟ ܐ�ܗܐ ܠ‬ ܰ ܶ ܳ ܰ ܽ ܰ ܰ ܰ ܳ ܺ ܳ ܳ :‫ܥܒܝܕܐ ܡܪ�ܡ ܒܕܡܘܬ ܟܠܬܐ ܕܒܝܬ ܐ�ܗܐ‬

Hymns on Faith 28.10 (Wickes, Hymns on Faith, 183); and Ephrem, Commentary on Exodus 2.2–3 (Salvesen, Exodus Commentary, 15–16), and for complaining against Moses in Num 12, as in Aphrahat, Demonstrations 6.3 (Lehto, Demonstrations, 177–78); Aphrahat, Demonstrations 9.8 (Lehto, Demonstrations, 245); and Ephrem, Hymns on Faith 28.11, emphasizing that even someone as important as Miriam is punished for speaking against Moses (Wickes, Hymns on Faith, 183). Here, however, her epithets are not only entirely laudatory, but also entirely novel within the surviving sources, suggesting a more nuanced reading of the figure of Miriam in the early Syriac tradition. For Miriam in the Quran, see most recently, Dorival, “Is Maryam.”

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45

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HOMILY ON AARON THE PRIEST

also like a harp playing among the tribes. 25 And Aaron would bear the censer and enter the tabernacle, and burn incense and make atonement for their sins. 26 And he would drive out dreadful death from the camp 27 with the censer he presented, and suddenly 28 restrain the destroyer. 29 And Moses and Aaron saved the people from the midst of Egypt; Aaron, the priest, was appointed as one who pardons and makes atonement. And he burns incense, and the hidden fire becomes accepted for him, 30

ܳܳ ܺ

“Harp” (‫ ])ܩܝܬܪ ܐ‬Miriam is connected with music and song in Ex 15:20–21 (though there she plays a ‫“ ܦܠܓܐ‬tambourine”). Cf. Ephrem, Hymns on Virginity 35.13 (McVey, Ephrem the Syrian, 419) refers to the “the Harp of Moses” (‫)ܩܝܬܪܗ ܕܡܘܫܐ‬. 26 The difference between Narsai and Jacob’s treatment of symbolism of the tabernacle is discussed in Bou Mansour, Le ministère sacerdotal, 221– 222, esp. n. 75. ܳ ܺ ܳ ܰ 27 “Dreadful death” (�‫ܕܚܝ‬ ‫ ])ܡܘܬ ܐ‬Rare, but already in Ephrem, Hymns on the Church 33.7, and Narsai, On David and Saul (Patriarchal Press II.791 ln. 16). ܶ ‫ ]) ܶܡ‬Used here adverbially to qualify the actions of 28 “Suddenly” (‫ܢܫܠܝ‬ Aaron in response to ܳ the plague, rather than adjectively in the “sudden ܶ ‫ ) ܰܡܘܬ ܳ�ܐ‬of Num 16:46–50. ܳ ‫ܕܡܢ ܶܫ‬ plague” (‫�ܝܐ‬ ܳ ܰ )] The agent of annihilation in Num 16:46– 29 “The destroyer” (‫ܡܚܒ� ܳܢܐ‬ 50 is here identified with the Destroyer of Ex 12:23. Note, that this ܳ ܰ agent is also called an angel (‫ ) ܰܡ�ܟܐ‬in lns. 85 and 89, and a watcher ܳ ܺ (‫ )ܥܝܪ ܐ‬in ln. 93. ܳ ܺ ܳ ܽ 30 “Hidden Fire” (‫ܟܣܝܬܐ‬ ‫ ])ܢܘܪܐ‬Also lns. 60, ܳ 68, 72, 91. Note, in ln. 68 it ܺ ܳ ܽ ܳ ܶ is the “hidden fire in his mind” (‫ܥ�ܢܶܗ‬ ܳ ܺ ‫)ܢܘܪܐ ܟܣ ܽܝܬ ܳܐ ܒܪ‬, and in ln. 72 the ܶ ܶ ܳ “hidden fire of his mind” (‫)ܢܘܪ ܐ ܟܣܝܬܐ ܕܪܥ�ܢܗ‬. We also find the simpler ܶ ܳ “fire of his heart” (‫ ) ܽܢܘܪ ܐ ܕ� ܶܒܗ‬in lns. 61 and 69, and “the fire of his ܶ ܳ ܶ ܽ ܳ mind” (‫ )ܢܘܪ ܐ ܕܪܥ�ܢܗ‬in ln. 83. On the heart and mind in the Syriac tradition see Brock, “Prayer of the Heart,” 132–33. In Ephrem, Hymns on Nativity 14.17 (McVey, Ephrem the Syrian, 144) the hidden fire is equated to “bodily desire” (‫ ;)ܪܓܬ ܦܓܪܐ‬whereas in Hymns on Virginity, 25.14 (McVey Ephrem the Syrian, 373–74) the hidden fire is a fever (‫)ܐܫܬܐ‬, 25

TEXT AND TRANSLATION

39

ܶ ܳ ܺ ܳ ܳ ‫ܝܬ ܳܪܐ ܰܐ ܺܚ‬ ‫ܝܕܐ ̱ܗ ܳܘܬ ܰܒ ܳܝܢܬ ܰܫ ̈ܒܛܐ܀‬ ‫ܐܦ ܩ‬ ܳ ܶ ܽ ‫ܰܘ‬ ܺ ܶ ܰ ܳ ܳ ܳ ܰ :‫ܐܗܪܘܢ ܛܥܢ ܦܝܪܡܐ ܘܥܐܠ �ܡܫܟܢ ܰܙܒܢܐ‬ ܳ ܰ ܰ ܰ ‫ܥܛܪ ܶܒ ̈ܣ ܶܡܐ ܰܘ‬ ‫ܡܚ ܶܣܐ ̱ܗ ܳܘܐ ܰܠܚܛ ܰܗ�̈ ܽܗܘܢ܀‬ ‫ܘܡ‬ ܳ ܺ ܰ ܶ ܳ ܺ ܳ ܰ ܳ ܶܳ ܽ :‫ܘܗܘ ܛܪܕ ̱ܗܘܐ �ܡܘܬ ܐ ܕܚܝ� ܡܢ ܡܫܪܝܬܐ‬ ܺ ܳ ܳ ‫ܝܪܡܐ ܰܕܩ ܶܪܒ ܰܘ‬ ܳ ‫ܒܦ‬ ܳ ܶ ‫ܟܠܝ ̱ܗܝ ܶܡ‬ ܰ ‫ܢܫܠܝ ܰܠ‬ ‫ܡܚܒ�ܢܐ܀‬ ܽ ‫ܘܫܐ ܰܘ‬ ܶ ‫ܐܗܪܘܢ ܰܦ‬ ܰ ‫ܪܩܗ‬ ܽ ܶ ‫ܘܡ‬ :‫�ܥ ܳܡܐ ܶܡܢ ܰܓܘ ܶܡ ܶ�ܪܝܢ‬ ܽ ‫ܰܐ‬ ܳ ‫ܥܒܝܕ ܳܫ ܽܒ‬ ܺ ‫ܗܢܐ‬ ܳ ‫ܗܪܘܢ ܳܟ‬ ܳ ‫ܡܚ‬ ܰ ‫ܘܩܐ ܰܘ‬ ‫ܣ� ܳܢܐ܀‬ ܳ ܺ ܳ ܽ ܶ ܳ ܰ ܰ ܶ ̈ ܶ ܰ ܰ :‫ܟܣܝܬܐ‬ ‫ܘܡܥܛܪ ܒܣܡܐ ܘܡܩܒ� ܠܗ ܢܘܪܐ‬

which is healed by the “fire of the height (i.e. heaven)” (‫ )ܢܘܪܐ ܕܪܘܡܐ‬within Christ. Christ is identified with fire in Ephrem, Hymns on Nativity 22:13–14 (McVey, Ephrem the Syrian, 181–82), and, by extension, the fiery sanctifying coal (‫ )ܓܡܘܪܬܐ‬of Is 6:5–7 (for further references to Christ as this sanctifying coal see McVey, Ephrem the Syrian, 374 fn. 371). The positive connotations of the hidden fire perhaps developed out of the confluence of the prayer of the heart, purity of heart, and the altar of the heart, as discussed in Brock, “Fire from Heaven: From Abel’s Sacrifice to the Eucharist.”

50

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HOMILY ON AARON THE PRIEST

and the fire within the fire gives a scent before the onlookers. Where have you seen a fire that burns more than the flame, except here, where the hidden fire has shown its love? Aaron caused the fire of his heart to smoke in the Holy of Holies, and that (fire) rapidly restrained death from the camp. 31 In the Meter of Mor Ephrem

65

70

Aaron bore fire and fire and introduced (them) before God. And God saw his heart and accepted both (fires). 32 He carried the visible fire in his hand, and the hidden fire in his mind. 33 And the fire of his heart pleased Him, and the fire of his hands was accepted. For, if the hidden fire of his mind had not been pure, God would not have accepted the fire that he was carrying (in his hand). 34

ܺܳ ܺ

“Rapidly (‫ ]) ܰܩܠܝ�ܝܬ‬Recasting of ‫ ܡܢܫܠܝ‬in 54 above. 32 This quatrain is translated and discussed in Bou Mansour, Le ministère sacerdotal, 203 33 Cf. the West Syrian Beth Gazzo (Vatican Syriac 68 f. 120a), where Aaron enters the tabernacle with “fire in his hand and the hidden fire in his mind” (‫)ܢܘܪܐ ܒܐܝܕܗ ܘܢܘܪܐ ܟܣܝܬܐ ܒܪܥܝܢܗ‬. ܺ 34 “Carrying” (‫ ])ܛܥܝܢ‬Passive participle with active sense (Nöldeke, Compendious Syriac Grammar, §280). 31

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‫‪TEXT AND TRANSLATION‬‬

‫ܒܢ ܳ‬ ‫ܽܘܢ ܳ‬ ‫ܘܪܐ ܳ� ܳ‬ ‫ܘܪܐ ܽ‬ ‫ܝܚܐ ܳ‬ ‫ܗܒܐ ܺܪ ܳ‬ ‫ܩܕܡ ܰܚ ܳܙ�̈ܶܐ܀‬ ‫ܳ‬ ‫�ܟܘܢ ܽܢ ܳ‬ ‫ܚܙ ܐ ܽ‬ ‫ܰܐ ܳ‬ ‫ܝܟܐ ܶ‬ ‫ܘܪܐ ܳܕ� ܳ‬ ‫ܩܕܐ ܶܡܢ ܰܓ ܰܘܙܠܬܐ‪:‬‬ ‫ܶܳ ܳ ܳ ܽ ܳ ܺ ܳ‬ ‫ܘ�ܬ ܽܚ ܳ‬ ‫ܝܬܐ ܰܚ ܰ‬ ‫ܘܒ ̇ܗ܀‬ ‫ܐ � ܗܪܟܐ ܕܢܘܪܐ ܟܣ‬ ‫ܰ‬ ‫ܽ ܳ ܶ ܶ ܰ ܰ‬ ‫ܽ‬ ‫ܥܛܪ ܐܗܪܘܢ ܶܒܝܬ ܽܚ ܳ‬ ‫ܘܣ ܳܝܐ‪:‬‬ ‫ܢܘܪܐ ܕ�ܒܗ ܐ‬ ‫ܳ ܰ ܳ ܶ ܰ ܺ ܳ ܰ ܺ ܳܺ‬ ‫ܺ‬ ‫ܘܗܝ ܟܠܬ ܡܘܬ ܐ ܡܢ ܡܫܪܝܬܐ ܩܠܝ�ܝܬ܀‬

‫ܕܡܪܝ ܰܐ ܶ‬ ‫ܝܫܐ ܳ‬ ‫ܺ‬ ‫ܒܢ ܳ‬ ‫ܦܪܝܡ‪.‬‬

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‫ܘܪܐ ܛܥܶܢ ܰܐ ܽ‬ ‫ܘܪܐ ܽܘܢ ܳ‬ ‫ܽܢ ܳ‬ ‫ܗܪܘܢ‪:‬‬ ‫ܳ ܳ ܰ‬ ‫ܩܕܡ ܐ ܳ� ܳܗܐ‪.‬‬ ‫ܰܘܐܥܶܠ ̱ܗܘܐ‬ ‫ܶ‬ ‫ܰ ܳ ܰ‬ ‫ܚܙ ܐ ܐ ܳ� ܳܗܐ � ܶܒܗ‪:‬‬ ‫ܘ‬ ‫ܰ ܰ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܠܬ�ܬܝܗܝܢ ܩܒܠ ̱ܗܘܐ‪.‬‬ ‫ܺ ܳ‬ ‫ܛܥܶܢ ܽܢ ܳ‬ ‫ܝܬܐ ܺܒ ܶ‬ ‫ܐܝܕܗ‪:‬‬ ‫ܘܪܐ ܓܠ‬ ‫ܽ ܳ ܺ ܳ‬ ‫ܝܬܐ ܶ‬ ‫ܒܪ ܳ‬ ‫ܥ�ܢܶܗ‪.‬‬ ‫ܘܢܘܪܐ ܟܣ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܫ ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܦܪܬ ܠܗ ܢܘܪܐ ܕ�ܒܗ‪:‬‬ ‫ܳ‬ ‫ܐܬܩ ܰ‬ ‫ܶܘ ܰ‬ ‫ܘܗܝ‪.‬‬ ‫ܒܠܬ ܳ ܽܢܘܪܐ ܺܕ ̈ܐܝ ܰܕ ̱‬ ‫ܶܐ ܽܠܘ ܶܓܝܪ � ܰܕ ܳ‬ ‫ܟܝܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܽ ܳ ܺ ܳ‬ ‫ܝܬܐ ܶܕܪ ܳ‬ ‫ܥ�ܢܶܗ‪.‬‬ ‫ܢܘܪܐ ܟܣ‬ ‫ܳ ܳ‬ ‫ܦ� ܽܢ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܪܐ ܕܛܥܝܢ ̱ܗܘܐ‪:‬‬ ‫ܐ‬ ‫ܳ ܳ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܡܩܒܠ ̱ܗܘܐ ܠ ̇ܗ ܐ�ܗܐ‪.‬‬

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HOMILY ON AARON THE PRIEST

But because of the fire of his mind 35 the fire of his hands was accepted— Yea, the absolving fire 36 that forgives debts and sins. Offer up a fire like this, sinners, and receive forgiveness. The fire of his hands smoked and the watchers above rejoiced in it. and the fire of the mind smoked and the Lord in the height rejoiced in it. Wherever the angel threatened that he would destroy the camp, (Aaron) bore the censer filled with fire and went out and held him back from the people. 37 The angel saw the fire and fled away from its brightness. He saw the hidden fire there and was struck with terror at the sight of it. The fire drove the watcher away and the spear 38 he was holding turned away.

ܶ

ܳ

ܳ ‫ ]) ܽܢܘܪܐ ܕܪ‬Narsai, On the Confessors (Mingana “Fire of his Mind” (‫ܥ�ܢܶܗ‬ II.35 ln. 15–16) refers to the fire of the minds of the “(spiritual) athletes”. ܳ ܳ ܰ ܳ ܽ 36 “Absolving fire” (‫ܣ� ܺܢܝܬܐ‬ ‫ ])ܢܘܪܐ ܡܚ‬Aaron is referred to as the “propitiator” (‫ )ܡܚܣܝܢܐ‬in Aphrahat, Demonstrations 23.4 (Lehto, Demonstrations, 487). 37 Num 17:10–15. 38 ܳ ‫ ]) ܽܪ‬In Syriac tradition, the “sharp revolving sword” “Spear” (‫ܘܡܚܐ‬ ܳ ܳ ) of Peshitta Gen 3:24 with which the cherub ܶ ܳ ܰ ܰ ‫ܫ� ܳܢܐ‬ (‫ܕܚܪܒܐ ܕܡܬܗܦܟܐ‬ ܳ ‫) ܽܪ‬. For guarded the way back to paradise becomes a spear or lance (‫ܘܡܚܐ‬ references and discussion see, Murray, “The Lance which Re-opened Paradise.” Moreover, the angel wreaking destruction in 2 Sam 24:15–17 wields a spear in Daniel of Salah’s commentary on Psalm 141 (Çiçek, Pušāq mazmurē, 507, col. 2, lns. 5–15). Daniel of Salah also notes that the warrior angels unseen by Hezekiah in 2 Chron 32:7–8 carry spears 35

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܡ ܽܛܠ ܽܢ ܳ‬ ‫ܶ‬ ‫ܘܪܐ ܶܕܪ ܳ‬ ‫ܥ�ܢܶܗ‪:‬‬ ‫ܳ‬ ‫ܬܩ ܰ‬ ‫ܶܐ ܰ‬ ‫ܘܗܝ‪.‬‬ ‫ܒܠܬ ܽܢܘܪܐ ܺܕ ̈ܐܝ ܰܕ ̱‬ ‫ܳ ܽ ܳ ܰ ܳ ܳ‬ ‫ܣ� ܺܢܝܬܐ‪:‬‬ ‫ܐܘ ܢܘܪܐ ܡܚ‬ ‫ܳ ܳ ܰ ̈ ܶ ܰ ܳ ̈ܶ‬ ‫ܕܫܒܩܐ ܚܘܒܐ ܘܚܛܗܐ‪.‬‬ ‫ܰܕܐܝܟ ܳܗ ܶܕܐ ܽܢ ܳ‬ ‫ܘܪܐ ܰܩ ܶܪܒܘ‪:‬‬ ‫ܘܣܒܘ ܽܫ ܳ‬ ‫ܰܚ ܳܛܝ̈ܶܐ ܰ‬ ‫ܘܒܩ ܳܢܐ‪.‬‬ ‫ܳ‬ ‫ܥܶ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܛܪܬ ̱ܗ ܳܘܬ ܽܢܘܪܐ ܺܕ ̈ܐܝ ܰܕ ̱‬ ‫ܚܕܝܘ ܳܒ ̇ܗ ܺܥ ܶ‬ ‫ܰܘ ܺ‬ ‫ܝ�ܐ ܰܕ�ܥܶܠ‪.‬‬ ‫ܛܪܬ ܽܢ ܳ‬ ‫ܘܥܶ ܰ‬ ‫ܘܪܐ ܶܕܪ ܳ‬ ‫ܥ�ܢܶܗ‪:‬‬ ‫ܪ�ܐ ܰ‬ ‫ܒܪ ܳ‬ ‫ܰܘ ܺ‬ ‫ܚܕܝ ܳܒ ̇ܗ ܳܡ ܳ‬ ‫ܘܡܐ‪.‬‬ ‫ܰ‬ ‫ܰܐ ܳ‬ ‫ܝܟܐ ܰܕ ܰ‬ ‫ܓܙܡ ܰܡ� ܳܟܐ‪:‬‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܫܪܝܬܐ ܰܢܚ ܶܒܠ ̱ܗ ܳܘܐ‪.‬‬ ‫ܕ�ܡ‬ ‫ܶ ܺ ܳ ܰ ܶ‬ ‫ܡ� ܽܢܘܪܐ‪ܳ:‬‬ ‫ܛܥܢ ܦܝܪܡܐ ܕ‬ ‫ܰܘ ܰ‬ ‫ܢܦܩ ܰܘ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܟܠܝ ̱ܗܝ ܡܢ ܥܡܐ‪.‬‬ ‫�ܢ ܳ‬ ‫ܚܙ ̇ܗ ̱ܗ ܳܘܐ ܰܡ ܰ� ܳܟܐ ܽ‬ ‫ܳ‬ ‫ܘܪܐ‪:‬‬ ‫ܰܘ ܰ‬ ‫ܥܪܩ ̱ܗ ܳܘܐ ܶܠܗ ܶܡܢ ܺܙ ܳܝܘ ̇ܗ‪.‬‬ ‫ܽ ܳ ܺ ܳ ܳ ܰ‬ ‫ܚܙ ܐ ܬ ܳܡܢ‪:‬‬ ‫ܢܘܪܐ ܟܣܝܬܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶܘܐܣܬ ܰܪܕ ̱ܗ ܳܘܐ ܡܢ ܚܙܘ ̇ܗ‪.‬‬ ‫ܰ ܶ ܶ‬ ‫ܩܬܗ ܽܢ ܳ‬ ‫ܘܪܐ ܺ‬ ‫�ܥ ܳ‬ ‫ܝܪܐ‪:‬‬ ‫ܐܥܪ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܡܚܐ ܰܕ ܺ‬ ‫ܘܦ ܰܪܕܬ ܪ ܳ‬ ‫�ܒܝܟ ̱ܗ ܳܘܐ‪.‬‬

‫‪in his commentary on Psalm 91:7 (Çiçek, Pušāq mazmurē, 343, col. 1,‬‬ ‫‪ln. 30–col. 2. ln. 4).‬‬

44 95

100

105

110

HOMILY ON AARON THE PRIEST

With the divine command the priest restrained the plague. And by means of his incense 39 he would restrain the angel from wreaking havoc. But when it was time to die, he did not avoid death. Aaron was standing constantly between God and the people, and by means of the will of God he was made the director of the people. 40 [Eleazar Instructed in his Priestly Duties]

Now Eleazar would stand inside the tabernacle and watch to learn how he should stand in the service of God. And he would watch his father constantly how he would offer up sacrifices, that he himself might also offer up (sacrifices) like him, in purity and holiness. And as the child was being instructed how he should behave in the rank—

ܶ ܶ

ܰ ).] See also ln. 170. Cf. Aphrahat, “By means of his incense (‫ܒܝܕ ܥܛܪܗ‬ Demonstrations 23.4, where Aaron’s role as protector is explicitly connected to incense (Lehto, Demonstrations, 487). Ephrem also explicitly says that Aaron held back death “by means of the fragrant incense” (Hymns on Nisibis 53.13; trans. Brock and Kiraz, Select Poems, 161). ܳ ‫ ]) ܳܦ ܽܩ‬Cf. Jer 20:1, where Pahur the priest is said to be 40 “Director” (‫ܘܕ ܐ‬ the “director and leader of the House of the Lord” ( ‫ܦܩܘܕܐ ܗܘ ܼܐ ܘܫܠܝܛܐ‬ ‫)ܒܒܝܬܗ ܕܡܪܝܐ‬. Bou Mansour summarizes Jacob’s presentation of the governing function of priestly offices in the Old Testament in Le ministère sacerdotal, 241–43. 39

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‫‪TEXT AND TRANSLATION‬‬

‫ܽ ܳܳ ܰ ܳ ܳ‬ ‫ܐ� ܽܗܘܬ ܐ‪:‬‬ ‫ܒܦܘܩܕ ܢ ̇ܗ ܕ‬ ‫ܳ ܳ ܳ ܳ ܰ ܳ‬ ‫ܳ‬ ‫ܟܗܢܐ ܟ� ̱ܗܘܐ �ܡܘܬ�ܐ‪.‬‬ ‫ܒܝܕ ܥܶ ܶ‬ ‫ܰܘ ܰ‬ ‫�ܡ ܰ� ܳܟܐ ܰ‬ ‫ܛܪܗ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳܟ� ̱ܗ ܳܘܐ ܶܠܗ ܕ� ܰܢܚ ܶܒܠ‪.‬‬ ‫ܪܨܬ ܰ‬ ‫ܰ‬ ‫ܘܗܝ ܰܕ ܽ‬ ‫ܘܟܕ ܥܶ ܰ‬ ‫ܢܡܘܬ‪:‬‬ ‫ܥ� ̱‬ ‫ܳ‬ ‫ܳ ܶ ܶ‬ ‫� ܐܫܬܐܠ ̱ܗ ܳܘܐ ܶܡܢ ܰܡܘܬ ܐ‪.‬‬ ‫ܶܒܝܬ ܰܐ ܳ� ܳܗܐ ܰܘ ܰ‬ ‫�ܥ ܳܡܐ‪:‬‬ ‫ܶ‬ ‫ܰܐ ܽ‬ ‫ܗܪܘܢ ܽܟ ܳ‬ ‫�ܫܥ ܳܩܐܡ ̱ܗ ܳܘܐ‪.‬‬ ‫ܡܙܗ ܰܕ ܳ‬ ‫ܒܝܕ ܶܪ ܶ‬ ‫ܰܘ ܰ‬ ‫ܐ� ܳܗܐ‪:‬‬ ‫ܘܕܐ ܰ‬ ‫ܺ‬ ‫ܥܒܝܕ ̱ܗ ܳܘܐ ܳܦ ܽܩ ܳ‬ ‫�ܥ ܳܡܐ‪.‬‬ ‫ܶ ܺ ܳ ܶ‬ ‫ܝ� ܳܙܪ ܳܩܐܡ ̱ܗ ܳܘܐ‪:‬‬ ‫ܘܐܠ‬ ‫ܰ ܰ ܰ ܰ ܳ ܳܰ‬ ‫ܒܓܘ ܡܫܟܢܙܒܢܐ ܘܚܐܪ‪.‬‬ ‫ܐܠܦ ܰܕ ܰ‬ ‫ܺܕܢ ܰ‬ ‫ܳ‬ ‫ܐܝܟܢ ܢܶ ܽܩܘܡ ̱ܗܘܐ‪:‬‬ ‫ܰ ܶ ܶ ܶ‬ ‫ܫܬܗ ܰܕ ܳ‬ ‫ܐ� ܳܗܐ‪.‬‬ ‫ܥܠ�ܬܫܡ‬ ‫ܳܶ ܳ ܽ ܳ ܰ‬ ‫ܽ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܚܙ ܐ ̱ܗܘܐ ܟ�ܫܥ �ܒ ̱‬ ‫ܰܕ ܰ‬ ‫ܐܝܟܢ ܶܕ ̈ܒ ܶܚܐ ܰܡ ܶܣܩ ̱ܗ ܳܘܐ‪.‬‬ ‫ܳ ܽ ܰ ܶ ܰ ܳ ܶ‬ ‫ܟܘܬܗ‪:‬‬ ‫ܕܐܦ ܗܘ ܢܣܩ ܐ‬ ‫ܰ ܽ ܳ ܰ ܺ ܽ ܳ‬ ‫ܒܕܟܝܘܬ ܐ ܘܩܕܝܫܘܬ ܐ‪.‬‬ ‫ܰ‬ ‫ܘܟܕ ܰܛ ܳ‬ ‫�ܝܐ ܶܡ ܰ‬ ‫ܬ� ܰܠܦ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰܕ ܰ‬ ‫ܐܝܟ ܳܢܐ ܽܢܩܘܡ ܰܥܠ ܰܕ ܳ‬ ‫ܪܓܐ‪.‬‬

‫‪72‬‬

46 115

120

125

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HOMILY ON AARON THE PRIEST

And his mind was pure and luminous and his whole mind was splendid— he was also perfecting his life of decorum in the tabernacle. Now, Aaron his father, would stand wearing the vestments of the priesthood; the fair raiment of the office— the fire that came down from on high. And he would place the crown upon his head 41 and the headcover atop his body. 42 And truly he would wear an ephod 43 fastened with whole stones. 44 And bells of gold were upon his clothes, 45 and he was appointed the priest 46 of God. And he would enter, pardoning sins in the tabernacle, as it is written. 47 God said to Moses, “I have made you a god to pharaoh. 48 And Aaron your brother will be for you an interpreter 49 to the numerous people. 50

Ex 28:36. ܳ ܰ ܰ Ex 28:37. “Headcover” (‫ܨܢܦܬܐ‬ ‫ ])ܡ‬This seems preferable to “Headdress” (Jewish Study Bible), or “Turban” (NRSV and Antioch Bible). On this vestment in the Syriac tradition, see Innemée, Ecclesiastical Dress, 80–81. 43 Ex 28:6. 44 Ex 28:12. 45 Ex 28:34. ܳ ܽ 46 Here and ln. 293 we find the synonym ‫( ܟܘܡܪ ܐ‬kumro) rather than the ܳ ܳ usual ‫( ܟܗܢܐ‬kohno). In early Syriac sources, kumro is used either for Pagan priests or as a synonym for kahno. For a full discussion see, Bou Mansour, Le ministère sacerdotal, 9–15. ܰ ܺ 47 “As it is written” (‫ ])ܐܝܟ ܰܕܟܬܝܒ‬Shortened for metrical purposes. In 12 ܺ ܳ ‫ ܰܐ‬. syllable lines (258 and 481) we find the more usual ‫ܟܡܐ ܰܕܟܬܝܒ‬ 48 Ex 7:1. 41 42

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‫‪TEXT AND TRANSLATION‬‬

‫ܰܘ ܶܢܩܕ ܰܘ ܶ‬ ‫ܫܦܐ ܶܪ ܳ‬ ‫ܥ�ܢܶܗ‪:‬‬ ‫ܰ ܳ ܽ ܳ ̇ ܰ ܺ ܶ‬ ‫ܪܥܝܬܗ‪.‬‬ ‫ܘܙܗ�ܐ ܟܠܗ ܬ‬ ‫ܳ ܽ ܳܶ ܰ ܽ ܳ‬ ‫ܐܦ ܕܘܒ�ܐ ܕܢܟܦܘܬ ܐ‪:‬‬ ‫ܰ ܰ ܰ ܳ ܰ ܶ‬ ‫ܳ‬ ‫ܒܡܫܟܢ ܙܒܢܐ ܡܫܡ� ̱ܗܘܐ‪.‬‬ ‫ܶ‬ ‫ܽ ܰ‬ ‫ܘܗܝ ܳܩܐܡ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰܘܐܗܪܘܢ ܐ ܽܒ ̱‬ ‫ܳ ܰ̈ ܳ ܽ ܳ‬ ‫ܰܘ ܺ‬ ‫ܗܢܘܬ ܐ‪.‬‬ ‫�ܒܝܫ ܡܐܢܝ ܟ‬ ‫ܽ ܳ ܰ ܳ ܶ ܶ ܳ‬ ‫ܫܡܫܬܐ‪:‬‬ ‫�ܒܘܫܐ ܦܐ�ܐ ܕܬ‬ ‫ܽ ܳ ܶ ܰ‬ ‫ܰ‬ ‫ܚܬܬ ܶܡܢ ܪ ܳ‬ ‫ܘܡܐ‪.‬‬ ‫ܢܘܪܐ ܕܢ‬ ‫ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܘܣܝܡ ̱ܗ ܳܘܐ ܟܠܝ� ܰܥܠ ܪ ܶ‬ ‫ܝܫܗ‪:‬‬ ‫ܰ ܰ ܳ‬ ‫ܦܬܐ �ܥܶܠ ܶܡܢ ܽܓ ܶ‬ ‫ܘܫܡܗ‪.‬‬ ‫ܘܡܨܢ‬ ‫ܳ‬ ‫ܫܪ ܪܐ‪ܳ:‬‬ ‫ܶ‬ ‫�ܒܝܫ ̱ܗ ܳܘܐ ܰܒ ܳ‬ ‫ܘܦܕܬ ܐ ܺ‬ ‫ܺ ̈ܶ ܳ ܳ ܰ ̈ ܳ ܳ‬ ‫�ܡܬܐ‪.‬‬ ‫ܘܟܐܦܐ ܬ� ̱ܗܘܐ ܫ�ܡ‬ ‫ܗܒܐ ܰܒ ܽ‬ ‫ܰܘܙ ̈ܶܓܐ ܰܕܕ ܳ‬ ‫�ܒ ܶ‬ ‫ܘܫܗ‪:‬‬ ‫ܘܡܪܐ ܰܕ ܳ‬ ‫ܥܒܝܕ ܽܟ ܳ‬ ‫ܰܘ ܺ‬ ‫ܐ� ܳܗܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܥܐܶܠ ܰ‬ ‫ܡܚ ܶܣܐ ܰܚ ̈ܘ ܳܒܬܐ‪:‬‬ ‫ܰ ܰ ܰ ܳ ܰ‬ ‫ܺ‬ ‫ܒܢܐ ܐܝܟ ܰܕܟܬܝܒ‪.‬‬ ‫ܒܡܫܟܢܙ‬ ‫ܽ ܶ ܶܰ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫�ܡܘܫܐ ܐܡܪ ܐ�ܗܐ‪:‬‬ ‫ܰ ܳ‬ ‫ܕܬܟ ܰܐ ܳ� ܳܗܐ ܶ‬ ‫ܽ‬ ‫ܠܦܪܥܘܢ‪.‬‬ ‫ܥܒ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰܘܐܗܪܘܢ ܐ ܽܚܘܟ ܢܶ ܶ‬ ‫ܗܘܐ ܳܠܟ‪:‬‬ ‫ܰ‬ ‫ܪܓܡ ܳܢܐ ܰ‬ ‫ܡܬ ܳ‬ ‫�ܥ ܳܡܐ ܰܪ ܳܒܐ‪.‬‬ ‫ܰ‬

‫‪ֶ֔ “Mouth” implying‬פה ‪)] Translating Hebrew‬ܡܬ ܳ‬ ‫ܪܓܡ ܳܢܐ( ”‪“Interpreter‬‬ ‫‪mouthpiece. The Syriac translation suggests the idea that, like Joseph‬‬ ‫‪in Gen 42:23 (MS 7h5 uses same noun), Moses would speak Egyptian‬‬ ‫‪and would thus need to speak to the Hebrews through an interpreter.‬‬ ‫‪50‬‬ ‫‪Ex 4:16.‬‬ ‫‪49‬‬

48 135

140

145

150

155

HOMILY ON AARON THE PRIEST

And when you have come out from Egypt, then he will serve in the priesthood; it is right that a man like him, should serve in the house of Adonai. 51 And he should rightly practice the priesthood that has been entrusted to him.” And as he stands in the tabernacle, and his son with him in the holy house, and he learns the mysteries of priesthood he is being made perfect in his way of life. His father taught him how to carry the censer of atonement; and how to enter and call out to God in purity of heart. And while the boy Eleazar was serving in the tabernacle the common debt 52 was aroused to require its due from Aaron. For the moment had arrived that Aaron would hand over the (liturgical) treasures, and the moment for Eleazar to enter and stand in his place. And as Aaron was wearing priesthood and was standing in the sanctuary, the contract of Adam was aroused

ܰ

ܰ ‫ ]) ܶܒܝܬ ܐ ܽܕ‬Found regularly in Jacob, as in On the “House of Adonai” (‫ܘܢܝ‬ Star Seen by the Magi (HS I.90.19). ܰ ‫ ]) ܰܚ‬Also lns. 164, 255. Cf. Ephrem, Hymns 52 ܰ ‫ܘܒܬ‬ “Common debt” (‫ܓ ܳܘܐ‬ on Epiphany 13.2; Hymns on the Unleavened Bread 12.1 (Walters 50–51). Line 276 indicates that the sin is not Aaron’s. See also Sony, “La dette commune (ḥawbat gawo).” I am grateful to Sebastian Brock for this latter reference. 51

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܰ ܰ ܽ‬ ‫ܢܦܩܬܘܢ ܶܡܢ ܶܡ ܶ�ܪܝܢ‪:‬‬ ‫ܘܡܐ ܕ‬ ‫ܳ ܶ ܰ ܶ ܳ ܽ ܳ‬ ‫ܗܝܕܝܢ ܢܫܡܫ ܟܗܢܘܬ ܐ‪.‬‬ ‫ܠܓ ܳ‬ ‫ܰ‬ ‫ܒܪܐ ܰܕܐܝܟ ܳܗ ܳܢܐ ܳܙ ܶܕܩ‪:‬‬ ‫ܰ‬ ‫ܰܕ ܰܢܫ ܶܡܫ ܶܒܝܬ ܐ ܽܕ ܰܘܢܝ‪.‬‬ ‫ܺ‬ ‫ܰܘ ܰܢܕ ܰܒܪ ܳܠ ̇ܗ ܺܟ ܳܐܢܐܝܬ‪:‬‬ ‫ܳ ܽ ܳ‬ ‫ܐܬܓ ܰ‬ ‫ܘܬ ܐ ܶܕ ܰ‬ ‫ܥܠܬ ܶܠܗ‪.‬‬ ‫ܟܗܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܡܫܟ ܰܢܙ ܳ‬ ‫ܘܟܕ ܩܐܡ ܰ‬ ‫ܒܢܐ‪:‬‬ ‫ܰܘ ܶ‬ ‫ܒܪܗ ܰܥ ܶܡܗ ܶ‬ ‫ܒܒܝܬ ܽܩ ܳ‬ ‫ܘܕܫܐ‪.‬‬ ‫ܳ ܶ ܳܶ ܳ ܽ ܳ‬ ‫ܗܢܘܬ ܐ‪:‬‬ ‫ܘ�ܠܦ ܐ̱� ܙ ܐ ܕܟ‬ ‫ܶ ܰ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܗܝ‪.‬‬ ‫ܘܡܫܬܡ� ̱ܗ ܳܘܐ ܒܕܘܒ� ̱‬ ‫ܰ ܶ ܰ‬ ‫ܘܗܝ ܰܕ ܰ‬ ‫ܐܝܟ ܳܢܐ‪:‬‬ ‫ܐܠܦܗ ܐ ܽܒ ̱‬ ‫ܢܶ ܰ‬ ‫ܛܥܢ ܺܦ ܳ‬ ‫ܕܚ ܳ‬ ‫ܝܪܡܐ ܽ‬ ‫ܘܣ ܳܝܐ‪.‬‬ ‫ܐܝܟ ܳܢܐ �ܶ ܽܥܘܠ ܢܶ ܶ‬ ‫ܰܘ ܰ‬ ‫ܩܪܐ‪:‬‬ ‫ܒܕ ܽ‬ ‫ܰ� ܳ� ܳܗܐ ܰ‬ ‫ܟܝܘܬ ܶ� ܳܒܐ‪.‬‬ ‫�ܝܐ ܶܐ ܺܠ ܳ‬ ‫ܰ‬ ‫ܘܟܕ ܰܛ ܳ‬ ‫ܝ� ܳܙܪ‪:‬‬ ‫ܒܡ ܰ‬ ‫ܫܟ ܰܢܙ ܳ‬ ‫ܰ‬ ‫ܒܢܐ ܰ‬ ‫ܡܫ ܶܡܫ ̱ܗ ܳܘܐ‪.‬‬ ‫ܶܐ ܺ‬ ‫ܬܬܥ ܰ‬ ‫ܝܪܬ ܰܚ ܰ‬ ‫ܘܒܬ ܰܓ ܳܘܐ‪:‬‬ ‫ܝܠ ̇ܗ ܶܡܢ ܰܐ ܽ‬ ‫ܬܒܥ ܺܕ ܳ‬ ‫ܕܬܶ ܰ‬ ‫ܗܪܘܢ‪.‬‬ ‫ܳ‬ ‫ܡܛܐ ̱ܗ ܳܘܐ ܶܠܗ ܶܓܝܪ ܶ� ܳܕ ܳܢܐ‪:‬‬ ‫ܰܕ ܽ‬ ‫ܐܗܪܘܢ ܰܓܙ̈ܶ ܐ ܰܢ ܶ‬ ‫ܫܠܡ ̱ܗ ܳܘܐ‪.‬‬ ‫ܶ‬ ‫ܘ� ܳܕ ܢܶܗ ܶܕ ܺܐܠ ܳ‬ ‫ܝ� ܳܙܪ‪:‬‬ ‫ܶ‬ ‫ܕ�ܶ ܽܥܘܠ ܽܢܩܘܡ ̱ܗ ܳܘܐ ܰܥܠ ܽܕܘܟܬܗ‪.‬‬ ‫ܳ ܽ ܳ‬ ‫ܰ‬ ‫ܘܟܕ ܺ‬ ‫ܗܢܘܬ ܐ‪:‬‬ ‫�ܒܝܫ ̱ܗ ܳܘܐ ܳܠ ̇ܗ �ܟ‬ ‫ܰܐ ܽ‬ ‫ܗܪܘܢ ܳ‬ ‫ܘܩܐܶܡ ܶܒܝܬ ܽܩ ܳ‬ ‫ܘܕܫܐ‪.‬‬ ‫ܬܬܥܝܪ ̱ܗ ܳܘܐ ܶܦ ܶ‬ ‫ܶܐ ܺ‬ ‫ܛܩܗ ܳܕ ܳܐܕܡ‪:‬‬

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165

170

HOMILY ON AARON THE PRIEST

to require its due from Aaron. He who had served the priesthood for forty years in the tabernacle, was not able to get loose from the bond 53 of the common debt. He who had made atonement for the people and over whom the angel of wrath could not rule, 54 was unable to escape from the contract that Adam wrote. He who had driven out death and the angel by means of his incense, 55 was not able to save himself when the cup of death came upon him. [God Calls Moses to Lead Aaron to his Death]

When the moment had come that Aaron should taste death,

ܳܳ ܶ

164. “Bond” (‫ ])ܐܫܛܪ ܐ‬This is the usual term for Adam’s document of debt used elsewhere in the early sources. See, for example, Narsai, following Ephrem and Col 2:14, in On the Epiphany, 248 (McLeod, Narsai, 86–87), where Jesus says, “I am paying for the bond that Adam wrote in Eden”; and On the Resurrection, 51–54 (McLeod, Narsai, 140–41), where Satan says, “A bond Adam wrote me in Eden, because he succumbed to sin.” The same theme is treated more obliquely in Ephrem, On the Crucifixion 9.2, where “[Christ’s] forgiveness tore up our document of debt” (trans. Brock, Luminous Eye, 81); and On the Nativity 5.12, where Jesus comes to “cancel our bonds (of debt)” (‫ )ܕ ܼܥܛܐ ܫܛ�ܝܢ‬and ̈ Hymns on Virginity 46.10, where we have a “bond of debts” (‫)ܐܫܛܪ ܚܘܒܐ‬ hidden within us. Cf. note to line 13 above. 54 Num 16:46–50. ܶ ܶ ܰ )] A theme found in 55 Num 16:47. “By means of his incense” (‫ܒܝܕ ܥܛܪܗ‬ the divine office. See Breydy, Le concept du sacerdoce, 37. 53

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‫‪TEXT AND TRANSLATION‬‬

‫ܝܠܗ ܶܡܢ ܰܐ ܽ‬ ‫ܬܒܥ ܺܕ ܶ‬ ‫ܕܢܶ ܰ‬ ‫ܗܪܘܢ‪.‬‬ ‫ܳܳ ܰ ܶ ܳ ܽ ܳ‬ ‫ܗܢܐ ܕܫܡܫ ܟܗܢܘܬ ܐ‪:‬‬ ‫ܰܐ ܺ‬ ‫ܰ‬ ‫ܪܒܥܝܢ ܺ‬ ‫ܳ‬ ‫ܫ�ܝ̈ܢ ܰ‬ ‫ܰ‬ ‫ܒܡܫܟܢܙܒܢܐ‪.‬‬ ‫ܫܟܚ ܢܶ ܶ‬ ‫ܳ� ܶܐ ܰ‬ ‫ܫܪܐ ܶܡܢܶܗ‪:‬‬ ‫ܶ ܳ‬ ‫ܕܚ ܰ‬ ‫ܫܛ ܳܪܐ ܰ‬ ‫ܘܒܬ ܰܓ ܳܘܐ‪.‬‬ ‫�‬ ‫ܳܗ ܳܢܐ ܰܕ ܰ‬ ‫�ܥ ܳܡܐ ܰܚ ܺܣܝ‪:‬‬ ‫ܳܘ� ܰ‬ ‫ܫܠܛ ܶܒܗ ܰܡ ܰ�ܟ ܽܪ ܳ‬ ‫ܘܓܙ ܐ‪.‬‬ ‫ܳ� ܶܐ ܰ‬ ‫ܫܟܚ ̱ܗ ܳܘܐ ܰܕܢ ܶܡܕ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ ܳ‬ ‫ܶܡܢ ܶܦ ܳ‬ ‫ܛܩܐ ܰܕܟܬܒ ܐ ܳܕܡ‪.‬‬ ‫ܳܳ ܰ ܰ ܳ ܰ ܳ‬ ‫�ܡܘܬ ܐ‪:‬‬ ‫ܗܢܐ ܕܛܪܕ ̱ܗܘܐ‬ ‫ܒܝܕ ܥܶ ܶ‬ ‫ܰܘ ܰ‬ ‫�ܡ ܰ� ܳܟܐ ܰ‬ ‫ܛܪܗ‪.‬‬ ‫ܰ ܰ ܶ ܳ ܶ ܰ ܳ‬ ‫ܟܕ ܦܓܥ ܒܗ ܟܣܗ ܕܡܘܬ ܐ‪:‬‬ ‫ܳ� ܶܐ ܰ‬ ‫ܫܟܚ ܰܢܫܘܙܶܒ ܰܢ ܶ‬ ‫ܦܫܗ‪.‬‬ ‫ܳ‬ ‫ܰܟܕ ܡܛܐ ̱ܗ ܳܘܐ ܶܠܗ ܶ� ܳܕ ܳܢܐ‪:‬‬ ‫ܰ ܽ ܰ ܳ‬ ‫ܘܬ ܐ ܢܶ ܰ‬ ‫ܛܥܡ ̱ܗ ܳܘܐ‪.‬‬ ‫ܕܐܗܪܘܢ ܡ‬

52 175

180

185

190

195

HOMILY ON AARON THE PRIEST

the Lord called out to the son of Amram and spoke with him, and said to him, 56 “Hear O Moses, I will speak to you, and do not be sad because of this thing. Do not be disheartened at the news that befalls your hearing. Do not let your mind be agitated nor let distress take over your heart. And may tears not overflow your eyes at the sorrowful thing that I will tell you. I do not want to see distress in you because of this mystery that is between you and me. And you should not come to despair or became weak like everyone else.” Then Moses answered and said to God, “Whatsoever your majesty desires I will perform according to your will.” The compassionate Lord said, “Behold, I say to you Moses the moment of your brother has come 57 to depart from this world. The time of your brother has come that another shall stand in his place. The time of your brother has come

Num 20:23–26. ܶ “Has come” (‫ܠܗ‬ change of state.

56 57

ܳ ‫])ܡܛܐ‬

Ethical dative, used for verbs of motion or

‫‪53‬‬ ‫‪175‬‬

‫‪180‬‬

‫‪185‬‬

‫‪190‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ‬ ‫�ܒܪ ܰܥ ܰ‬ ‫ܪ�ܐ ܰ‬ ‫ܩܪܐ ܶܠܗ ܳܡ ܳ‬ ‫ܡܪܡ‪:‬‬ ‫ܘܡ ܶܠܠ ܰ�ܥ ܶܡܗ ܶܘ ܰ‬ ‫ܰ‬ ‫ܐܡܪ ܶܠܗ‪.‬‬ ‫ܳ ܽ ܶ ܰ ܺ‬ ‫ܫܡܥ ܐ ܰܡܪ ܳܠܟ‪:‬‬ ‫ܐܘ ܡܘܫܐ‬ ‫ܳܘ� ܬܶ ܶ‬ ‫ܟܪܐ ܳܠܟ ܰܥܠ ܳܗܕܐ‪ܶ.‬‬ ‫ܳ� ܢܶ ܰ‬ ‫ܬܩ ܰܛܥ ܶܪ ܳ‬ ‫ܥ� ܳܢܟ‪:‬‬ ‫ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܫܡܥܬܟ‪.‬‬ ‫ܒܛ ܳܒܐ ܳܕܢ ܶܦܠ ܒܡ‬ ‫ܳ ܶ ܰܰ ܰ ܺ ܳ‬ ‫ܪܥܝܬܟ‪:‬‬ ‫� ܬܬܕ ܘܕ ܬ‬ ‫ܳ‬ ‫ܘܬܶ ܰ‬ ‫ܫܠܛ ܳܥܩܬܐ ܰܥܠ ܶ� ܳܒܟ‪.‬‬ ‫ܳܘ� ܰܢ ܳ‬ ‫�ܕ�ܢ ܶܕ ̈ܡܥܶܐ ܰ� ̈� ܰܢܝܟ‪:‬‬ ‫ܒܚ ܳܫܐ ܰܕ ܰ‬ ‫ܰ‬ ‫ܡܡ ܶܠܠ ܐ̱ ܳܢܐ ܳܠܟ‪.‬‬ ‫ܳ ܶ ܶ ܳ ܰ ܽ ܳ‬ ‫ܪ�ܘܬ ܐ‪:‬‬ ‫� ܐܚܙ ܐ ܒܟ ܟ‬ ‫ܺ‬ ‫ܳ‬ ‫ܒܗ ܳܢܐ ܐ̱ ܳܪ ܳܙ ܐ ܶ‬ ‫ܳ‬ ‫ܕܒܝܬ ܠܝ ܘܠܟ‪.‬‬ ‫ܶ‬ ‫ܺ‬ ‫ܦܣܩ ܰܣ ܳ‬ ‫ܳܘ� ܬܐܬ ܐ ܰܠ ܳ‬ ‫ܒܪܐ‪:‬‬ ‫ܶ ܶ ܺ ܳ‬ ‫ܝ� ܰܐܝܟ ܽܟ ܳ‬ ‫�ܢܫ‪.‬‬ ‫ܘܬܗܘܐ ܡܚ‬ ‫ܶ‬ ‫ܝܕܝܢ ܰܐ ܶ‬ ‫ܳ‬ ‫ܳܗ ܶ‬ ‫ܳ‬ ‫ܗܦܟ ܦܬܓܡܐ‪:‬‬ ‫ܽ ܶ ܶ ܰ ܰ‬ ‫ܐܡܪ � ܳ� ܳܗܐ‪.‬‬ ‫ܡܘܫܐ ܘ‬ ‫ܰ ܳ ܳ ܳ ܰܽ ܳ‬ ‫ܗܘ ܡܐ ܕܨܒܝܐ ܪܒܘܬܟ‪:‬‬ ‫ܳܣ ܰܥܪ ܐ̱ ܳܢܐ ܰܐܝܟ ܶܨ ܳ‬ ‫ܒ� ܳܢܟ‪.‬‬ ‫ܪ�ܐ ܰ‬ ‫ܡܪ ܳ‬ ‫ܶܐ ܰܡܪ ܳܡ ܳ‬ ‫ܚܡ ܳܢܐ‪:‬‬ ‫ܳܗܐ ܳܐ ܰܡܪ ܐ̱ ܳܢܐ ܳܠܟ ܽܡ ܶ‬ ‫ܘܫܐ‪.‬‬ ‫ܳ‬ ‫ܡܛܐ ܶܠܗ ܶ� ܳܕ ܢܶܗ ܰܕ ܽܐܚܘܟ‪:‬‬ ‫ܕܢܶ ܽܦܘܩ ܶܡܢ ܳܥ ܳ‬ ‫�ܡܐ ܳܗ ܳܢܐ‪.‬‬ ‫ܳ‬ ‫ܡܛܐ ܶܠܗ ܶ� ܳܕ ܢܶܗ ܰܕ ܽܐܚܘܟ‪:‬‬ ‫ܶ‬ ‫ܰܕܐ ܺ‬ ‫ܚܪ ܳܢܐ ܽܢܩܘܡ ܰܥܠ ܽܕܘܟܬܗ‪.‬‬ ‫̱‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܡܛܐ ܠܗ �ܕ ܢܗ ܕܐܚܘܟ‪:‬‬

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205

210

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HOMILY ON AARON THE PRIEST

to take off the vestments of his office. Now Moses, son of Amram hear what I will say to you: rise and lead your brother Aaron away, and take Eleazar with you. And go up to the particular mountain 58 which I shall tell you. 59 The three of you should gladly complete the mysteries among yourselves. Do not weep, O son of Amram, and do not be sad for your brother Aaron. There is no way that he not will be grieved, 60 for he will drink the cup of death.” And say to Eleazar, that his mind should not be troubled when he sees Aaron his father laid in the grave on the top of the mountain.” [In the Meter] of Mor Jacob

220

The Lord called to Moses his servant and spoke with him, “Arise and lead away your brother Aaron as you have been commanded. And lead away with him Eleazar, and he shall go with you. For, he is to go up and put on the holy garments. And he is also to enter in and to stand in the office of his father, and I will make him a shepherd to stand over the flock. And I will establish him as a priest to make atonement for Israel,

ܶ ܽ

ܰ )] Literally, “to one of the moun“Particular mountain” (‫�ܚܕ ܶܡܢ ܛܘ� ܐ‬ tains,” with the implication of a particular one. 59 Cf. Gen 22:2. 60 Other instances of the double negative occur in lines 242 and 256 below. 58

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‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܰ ܳ ܰ̈ ܶ ܶ ܶ‬ ‫ܫܡܫܬܗ‪.‬‬ ‫ܕܢܫܠܚ ܡܐܢܝ ܬ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳܗ ܳܫܐ ܽܡ ܶ‬ ‫ܘܫܐ ܰܒܪ ܥܡܪܡ‪:‬‬ ‫ܫܡܥ ܶܡ ܶܕܡ ܳܕ ܰ‬ ‫ܰ‬ ‫ܐܡܪ ܐ̱ ܳܢܐ ܳܠܟ‪.‬‬ ‫ܰ ܽ ܰ‬ ‫ܽܩܘܡ ܽܕܒ ܳ‬ ‫ܗܪܘܢ ܐ ܽܚܘܟ‪:‬‬ ‫ܘܪܝ ̱ܗܝ �‬ ‫ܘܣܒ ܰܥ ܳܡܟ ܶ� ܺܠ ܳ‬ ‫ܰ‬ ‫ܝ� ܳܙܪ‪.‬‬ ‫ܽ ܶ‬ ‫ܰܘ ܰ‬ ‫�ܚܕ ܶܡܢ ܛܘ�ܐ ܰܣܩ ܳܠܟ‪:‬‬ ‫ܰܗܘ ܰܐ ܳܝܢܐ ܳܕ ܰ‬ ‫ܐܡܪ ܐ̱ ܳܢܐ ܳܠܟ‪.‬‬ ‫ܳ ܰ̈ܽ ܰ ܺ ܽ ܳ‬ ‫ܝܚܘܬ ܐ‪:‬‬ ‫ܬܠܬ�ܟܘܢ ܒܚܘ‬ ‫ܽ‬ ‫ܰܫ ܶܠܡܘ ܐ̱ ܳܪ ܳܙ ܐ ܰܒ ܳܝܢܬܟܘܢ‪.‬‬ ‫ܳ� ܬܶ ܶ‬ ‫ܒܟܐ ܳܐܘ ܰܒܪ ܰܥ ܰ‬ ‫ܡܪܡ‪:‬‬ ‫ܳ ܰ ܶ ܰ ܽ ܰ‬ ‫ܗܪܘܢ ܐ ܽܚܘܟ‪.‬‬ ‫ܘ� ܬܟܪܐ �‬ ‫ܳ ܶ ܺ ܽ ܳ ܳ ܺ‬ ‫ܕ� ܢܬܬܥܝܩ ܦܘܪܣܐ � ܐܝܬ‪:‬‬ ‫ܰ ܳ ܶ ܰ ܳ ܶ‬ ‫ܕܡܘܬ ܐ ܳܫܬܐ‪.‬‬ ‫ܕ�ܟܣܗ‬ ‫ܶ ܺ ܳܳ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘ�ܠܝ�ܙܪ ܐܡܪ ܠܗ‪:‬‬ ‫ܳܕ� ܢܶ ܰ‬ ‫ܬܕ ܰܘܕ ܶܪ ܳ‬ ‫ܥ�ܢܶܗ‪.‬‬ ‫ܳ ܰ ܳ ܰ ܽ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܡܐ ܕ‬ ‫ܚܙ ܐ �ܗܪܘܢ ܐ ܽܒ ̱ܽ‬ ‫ܒܪܝܫ ܛܘܪܐ‪ܳ.‬‬ ‫ܬܥ ܶܦܐ ܺ‬ ‫ܰܟܕ ܶܡ ܰ‬

‫ܕܡܪܝ ܰ� ܽ‬ ‫ܳ‬ ‫ܥܩܘܒ‪.‬‬

‫‪220‬‬

‫ܳ‬ ‫ܪ�ܐ ܽ‬ ‫ܒܕܗ ܰ‬ ‫�ܡ ܶ‬ ‫ܘܫܐ ܰܥ ܶ‬ ‫ܩܪܐ ܶܠܗ ܳܡ ܳ‬ ‫ܘܡ ܶܠܠ ܰ�ܥ ܶܡܗ‪:‬‬ ‫ܰ‬ ‫ܘܪܝܗܝ � ܽ‬ ‫ܳ‬ ‫ܗܪܘܢ ܰܐ ܽܚܘܟ ܰܐܝܟ ܶܕ ܰ‬ ‫ܽ‬ ‫ܐܬܦ ܰܩܕܬ܀‬ ‫ܩܘܡ ܰܘ ܽܕܒ ̱ܶ‬ ‫ܰܘ ܽܕܒܘܪ ܰܥ ܶܡܗ � ܺܠ ܳ‬ ‫ܝ� ܳܙܪ ܺܘܢ ܰܐܙܠ ܰ�ܥ ܳܡܟ‪:‬‬ ‫ܽܗܘ ܶܓܝܪ ܺܐܝܬ ܶܠܗ ܕܢܶ ܰܣܩ ܢܶ ܰ‬ ‫�ܒܫ ܳܡܐܢܰ̈ܝ ܽܩ ܳ‬ ‫ܘܕܫܐ܀‬ ‫ܽ ܽ ܺ‬ ‫ܽ ܰ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܗܘ ܬܘܒ ܐܝܬ ܶܠܗ ܕ�ܶ ܽܥܘܠ ܰܘ ܽܢܩܘܡ ܒܕ‬ ‫ܘܟܬ ܐ ܽܒ ̱‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܘܠܗ ܳܥ ܶܒܕ ܐ̱ ܳܢܐ ܳܪ ܳ‬ ‫ܪܥܝܬܐ܀‬ ‫ܥܝܐ ܰܕ ܽܢܩܘܡ ܥܠ ܡ‬ ‫ܘܠܗ ܽܗܘ ܺ‬ ‫ܶ‬ ‫ܗܢܐ ܰܢܚ ܶܣܐ ܰܥܠ ܺ� ܳ‬ ‫ܡܩܝܡ ܐ̱ ܳܢܐ ܳܟ ܳ‬ ‫ܣܪ�ܶܠ‪:‬‬ ‫̱‬

56

225

230

HOMILY ON AARON THE PRIEST

and I will clothe with the ephod and the miter of his father Aaron. You, command him these words that I am saying to you: let him purify himself from all wickedness in a holy manner. And I will not see in him iniquity and impiety in any form, and let him not approach the hateful deceit and be defiled by it.” These words were spoken by God, and Moses heard all that he said to him with great love. [Succession of Priesthood from Aaron to Eleazar]

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Moses called Aaron his brother and Eleazar, and he spoke with them the sad and distressing words. “The path is laid down for you Aaron, and for Eleazar, and for me, for the Lord has said to me that we should go up to mount Hor together.” Moses led Aaron and Eleazar, and they went off to journey to that mount Hor, as he was commanded. They reached and arrived at the top of the mountain just as they were instructed, and Moses began to console Aaron his brother. A brother was saying such words as these to his brother, 61 with the great grief and sadness that seized them. Moses said, “I will reveal to you, my brother, the secret that I have, there is truly no way for me not to reveal it. Like a limb that is attached to its companion are you attached to me, and into the midst of Egypt, we entered as one as the Lord has commanded us.

ܳ

ܶ

ܰ

ܳ ‫ܟܡܐ‬ ܳ ‫ ])ܐ‬This is formulaic in “Saying such words as these” (‫ܕܗܠܝܢ ܐ ܰܡܪ‬ Jacob, as in, for example, On the Serpent of Brass 313 (HS I.63; Miller, “On the Serpent of Brass,” 53). 61

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‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܰ ܶ ܳ ܶ ܳ‬ ‫ܽ ܰ‬ ‫ܕܬ ܐ ܰ‬ ‫ܘܟ ܳ‬ ‫ܘܗܝ܀‬ ‫ܘܠܗ ܡ�ܒܫ ܐ̱ܢܐ ܦ‬ ‫�ܘܐ ܰܕܐܗܪܘܢ ܐ ܽܒ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܐܢ̱ܬ ܰܦ ܶܩ ܳܕܝ ̱ܗܝ ܳܗ ܶܠܝܢ ̈ܡ� ܳܕ ܰ‬ ‫ܐܡܪ ܐ̱ ܳܢܐ ܳܠܟ‪:‬‬ ‫ܺ̈ܳ ܰ ܺ ܳܺ‬ ‫ܰܢܕ ܶܟܐ ܰܢ ܶ‬ ‫ܝܫܐܝܬ܀‬ ‫ܦܫܗ ܶܡܢ ܽܟܠ ܒܝܫܢ ܩܕ‬ ‫ܒܚܕ ܶܡܢ ܶܐ ܺ‬ ‫ܚܙ ܐ ܶܒܗ ܰܥ ܳܘ� ܽܘܪ ܳ‬ ‫ܳܘ� ܶܐ ܶ‬ ‫ܘܫܥܐ ܰ‬ ‫ܣܟܝܡ‪:‬‬ ‫ܳ‬ ‫ܰܶ‬ ‫ܳܘ� ܢܶ ܽ‬ ‫ܩܪܘܒ ܶܠܗ ܢܶܟ� ܰܣ ܳܢܝܐ ܘܢܶ�ܛܐܐ ܶܒܗ܀‬ ‫ܳ ܶ ̈ܶ ܶ ܶ ܰ ܶ‬ ‫ܰ‬ ‫ܬܡ ܰ�ܝ̈ܢ ܶܡܢ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܗܠܝܢ ܡ� ܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܒܚ ܳ‬ ‫ܘܫܐ ܟܠ ܶܕ ܰ‬ ‫ܰܘ ܰ‬ ‫ܫܡܥ ܽܡ ܶ‬ ‫ܐܡܪ ܠܗ ܽ‬ ‫ܘܒܐ ܪ ܳܒܐ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܫܐ � ܽ‬ ‫ܘܗܝ ܘ� ܺܠ ܳ‬ ‫ܳ‬ ‫ܩܪܐ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܝ� ܳܙܪ‪:‬‬ ‫ܗܪܘܢ ܐ ܽܚ‬ ‫̱‬ ‫ܰ ܶ ܰ ܽ ̈ܶ ܶ ܰ ܳ ܰ ܰ ܽ ܳ‬ ‫ܪ�ܘܬ ܐ܀‬ ‫ܘܡܠܠ�ܥܡܗܘܢ ܡ� ܕܚܫܐ ܘܕܟ‬ ‫ܳ ܰ ܽ ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܘܪܚܐ ܢܶ ܰ‬ ‫ܳ‬ ‫ܽܐ ܳ‬ ‫ܦܠܬ ܺܠܝ ܘܠܟ ܐܗܪܘܢ ܘ�ܠܝ�ܙܪ‪:‬‬ ‫�ܗܘܪ ܽܛ ܳ‬ ‫ܐܟܚܕܐ ܢܶ ܰܣܩ ܽ‬ ‫ܳ‬ ‫ܪ�ܐ ܐ̱ ܰܡܪ ܺܠܝ ܰܕ ܳ‬ ‫ܕܡ ܳ‬ ‫ܘܪܐ܀‬ ‫ܘܫܐ ܰ� ܽ‬ ‫ܗܪܘܢ ܶܘ� ܺܠ ܳ‬ ‫ܰ‬ ‫ܕܒܪ ̱ܗ ܳܘܐ ܶܐ ܽܢܘܢ ܽܡ ܶ‬ ‫ܝ� ܳܙܪ‪:‬‬ ‫�ܗܘ ܽܗܘܪ ܽܛ ܳ‬ ‫ܘܪܐ ܰܐܝܟ ܶܕ ܰ‬ ‫ܰܘ ܰ‬ ‫ܢܦܩܘ ܕܢܶ ܽܪܕܘܢ ܰ‬ ‫ܐܬܦ ܰܩܕ܀‬ ‫ܰܰ ܰ ܰ‬ ‫ܡܛܘ ܰܥܠ ܺܪܝܫ ܽܛ ܳ‬ ‫ܟܡܐ ܺܕ ܶ‬ ‫ܘܪܐ ܰܐ ܳ‬ ‫ܝ�ܦܘ‪:‬‬ ‫ܡܢܥܘ ܘ‬ ‫ܳ ܰ ܽ ܽܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܫ ܺܪܝ ܡ ܶ‬ ‫ܰ‬ ‫ܘܗܝ܀‬ ‫ܘܫܐ ܰܳܕܢ�ܒܒ ̱ܗܘܐ � ܰܗܪ ܰܘܢ ܐܚ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܐ ܳ‬ ‫ܘܗܝ‪:‬‬ ‫ܟܡܐ ܳܕܗܠܝܢ ܐ ܰܡܪ ̱ܗ ܳܘܐ ܠܗ ܐ ܳܚܐ � ܽܚ ̱‬ ‫ܰܳ ܰܳ ܰ ܰ ܽ ܳ ܶ ܰ ܶ‬ ‫ܐܚܕܬ ܐ ܽܢܘܢ܀‬ ‫ܒܚܫܐ ܪܒܐ ܘܒܟܪ�ܘܬ ܐ ܕ‬ ‫ܳܰ ܽ ܶ ܶ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܘܫܐ ܐܓ� ܳܠܟ ܐܚܝ ܐ̱ܪ ܳܙ ܐ ܕܐܝܬ ܠܝ‪:‬‬ ‫ܐܡܪ ܡ‬ ‫ܰ ܺ ܳܺ ܽ ܳ ܳ ܺ‬ ‫ܳ ܶ‬ ‫ܺ‬ ‫ܝܘܗܝ ܫܪܝܪܐܝܬ ܦܘܪܣܐ � ܐܝܬ܀‬ ‫ܰܘܕ� ܐܓܠ‬ ‫̱‬ ‫ܰ‬ ‫ܰܐܝܟ ܰܗ ܳܕ ܳܡܐ ܰܕܢ ܺܩܝܦ ܰܚ ܶ‬ ‫ܒܪܗ ܺܠܝ ܰܢ ܺܩܝܦ ܐܢ̱ܬ‪:‬‬ ‫ܪ�ܐ ܰ‬ ‫�ܢܢ ܳ‬ ‫ܠܓܘ ܶܡ ܶ�ܪܝܢ ܰܐܝܟ ܰܚܕ ܰܥ ܰ‬ ‫ܕܡ ܳ‬ ‫ܰܘ ܰ‬ ‫ܦܩܕ ܰܠܢ܀‬

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HOMILY ON AARON THE PRIEST

Also, we performed miracles together among the Egyptians, when I was standing before Pharaoh you aided me. And when the staff was changed into a snake you threw it down, when the magicians arose against me, we were as one. When their staffs had become dragons and were nearby, we did not separate from each other among the Egyptians. Death has come and will now separate us from each other, but the commandment of the Lord will be fulfilled by us according to his will. You have repaid me valuable recompenses, Aaron, as is fitting, and you have performed with me brotherly love that is without blemish. And now, Aaron, the common debt has unexpectedly come upon you, and there is no way that you cannot drink the cup of death. That bond that Adam bequeathed has now arrived, 62 and a brother is not able to redeem his brother, just as it is written. So now, Aaron, do not be sad that the end has come, 63 and do not let there be one thought of mournfulness in you. See that you do not become a stranger to the Lord for the sake of grief, for, there are none born who do not taste the cup of death. Adam tasted it, and now it is handed down through all generations, do not be sad, for your son is appointed priest in your stead.

ܶ ܳܶ

“Arrived” (‫ ])ܐܬ ܐ ܠܗ‬Ethical dative, used for verbs of motion or change of state. ܳ ܶ ܶ ܳ 63 “Don’t be sad” (‫ ])� ܬܟܪ ܐ ܠܟ‬Cf. Ephrem, Hymns on Paradise 5.13–14, where Ephrem is surprised by those who cry in the face of death. This theme is treated in Wickes, “The Poetry of Grief in Jacob’s Memre on Cain and Abel.” 62

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‫‪TEXT AND TRANSLATION‬‬

‫ܳܐܦ ܬܶ ܳ‬ ‫ܚܕܐ ܰ‬ ‫ܕܡ� ܳܬ ܐ ܰܐܝܟ ܳ‬ ‫ܣܥ ܰܪܢܢ ܶܒܝܬ ܶܡ ܳ���ܶܐ‪:‬‬ ‫ܳ‬ ‫ܶ ܽ ܰ‬ ‫ܰܟܕ ܳܩܐܶܡ ̱ܗ ܺܘܝܬ ܽܠ ܰ‬ ‫ܪܥܘܢ ܐܢ̱ܬ ܰ� ܰܕܪܬܢܝ܀‬ ‫ܘܩܒܠ ܦ‬ ‫ܰ ܶ ܰ ܰ ܽ ܳ ܶ ܳ ܰ ܰ ܺ ܳ‬ ‫ܪܡܝܬܝ ̱ܗܝ‪:‬‬ ‫ܘܟܕ ܐܫܬܚܠܦ ܚܘܛܪܐ �ܚܘ�ܐ ܐܢ̱ܬ ܐ‬ ‫ܘܩܒܠܝ ܰܐܝܟ ܰܚܕ ܰ‬ ‫ܰܟܕ ܰܚ ܳ� ܶܫܐ ܳܩܡܘ ̱ܗ ܰܘܘ ܽܠ ܰ‬ ‫ܗܘ ܰܝܢܢ܀‬ ‫ܘܟܕ ܽܚ ܰ‬ ‫ܰ‬ ‫ܗܘܘ ܰܬ ܺ� ̈�ܢܶܐ ܰܩ ܺܪ ܺ‬ ‫ܘܛ� ܽܝܗܘܢ ܰ‬ ‫ܝܒܝܢ ̱ܗ ܰܘܝܢ‪:‬‬ ‫ܩܢܢ ܰܚܕ ܶܡܢ ܰܚ ܶ‬ ‫ܪܚ ܰ‬ ‫ܳ� ܰܐ ܶ‬ ‫ܒܪܗ ܶܒܝܬ ܶܡ ܳ���ܶܐ܀‬ ‫ܶ ܳ ܰ ܳ‬ ‫ܘܗܐ ܳܦ ܶܪܫ ܰܠܢ ܰܚܕ ܶܡܢ ܰܚ ܶ‬ ‫ܘܬ ܐ ܳ‬ ‫ܒܪܗ‪:‬‬ ‫ܘܐܬ ܐ ܡ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܦ ܳ‬ ‫ܪ�ܐ ܢܫܬܡ� ܒܢ ܐܝܟ ܨ ܳ‬ ‫ܘܩܕܢ ܡ ܳ‬ ‫ܒ�ܢܗ܀‬ ‫ܰ ܳ ܰ ܽ ܽ ̈ ܶ ܳ ̈ܶ ܰ ܳ ܶ‬ ‫ܟܡܐ ܳܕܘ�‪:‬‬ ‫ܦܪܥܬܢܝ ܐܗܪܘܢ ܚܘܒ� ܛܒܐ ܐ‬ ‫ܘܫ ܺ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܡܠܝܬ ܶ� ܰܐܕܝ ܽܚܘ ܳܒܐ ܰܕ ܳܐܚܐ ܕܠܝܬ ܒܗ ܡܘܡܐ܀‬ ‫ܘܗ ܳܫܐ ܰܐ ܽ‬ ‫ܪܨܬ ܰ‬ ‫ܳ‬ ‫ܗܪܘܢ ܰܚ ܰ‬ ‫ܘܒܬ ܰܓ ܳܘܐ ܥܶ ܰ‬ ‫ܥܠܝܟ‪:‬‬ ‫ܰ ܳ ܶ ܶ ܳ ܶ ܰ ܳ ܽ ܳ ܳ ܺ‬ ‫ܘܪܣܐ � ܐܝܬ܀‬ ‫ܘܕ� ܬܫܬܐ ܟܣܗ ܕܡܘܬ ܐ ܦ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ ܶ ܳܳ ܰ ܺ ܳ‬ ‫ܐܪܦܝ ܐ ܳܕܡ ܳܗܐ ܐܬ ܐ ܶܠܗ‪:‬‬ ‫ܗܘ ܐܫܛܪܐ ܕ‬ ‫ܰ‬ ‫ܳ ܶ ܳ ܶ ܰ ܳ ܰ ܺ‬ ‫ܘܗܝ � ܡ� ܐ ܦܪܩ ܐܟܡܐ ܕܟܬܝܒ܀‬ ‫ܰܘ ܳܐܚܐ � ܽܚ‬ ‫̱‬ ‫ܳ‬ ‫ܘܗ ܳܫܐ ܰܐ ܽ‬ ‫ܗܪܘܢ ܳ� ܬܶ ܶ‬ ‫ܳ‬ ‫ܟܪܐ ܳܠܟ ܰܕܡܛܐ ܶܩ ܳ� ܐ‪:‬‬ ‫ܳ ܶ ܶ ܳ ܰ ܶ ܳܳ ܰ ܺ ܽ ܳ‬ ‫ܝܪܘܬ ܐ܀‬ ‫ܘ� ܢܗܘܐ ܒܟ ܚܕ ܪܥ�ܢܐ ܕܟܡ‬ ‫ܳ ܳ ܶܰ ܳ ܳ‬ ‫ܗܘܐ ܽܢ ܳ‬ ‫ܚܙܝ ܳ� ܬܶ ܶ‬ ‫ܺ‬ ‫ܘܟܪܝ �ܡܪ�ܐ ܒܥܠܬ ܥܩܬܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܶ ܰ ܳ‬ ‫ܕܠܝܬ ܺܒ ܺ‬ ‫ܰ‬ ‫ܝ� ̈� ܶܕܐ ܕ� ܛܥܶܡ ܶܠܗ �ܟܣܗ ܕܡܘܬ ܐ܀‬ ‫ܺ‬ ‫ܳܐ ܳܕܡ ܰܛ ܶ‬ ‫ܥܡܗ ܳ‬ ‫ܘܗܐ ܶܡ ܰ‬ ‫ܬ� ܰܒܠ ܰ�ܥܠ ܽܟܠ ܳܕ �ܝܢ‪:‬‬ ‫ܳ� ܬܶ ܶ‬ ‫ܗܢܐ ܳ‬ ‫ܟܪܐ ܳܠܟ ܰܕ ܳ‬ ‫ܒܪܟ ܳܩܐܶܡ ܳܟ ܳ‬ ‫ܚ� ܰܦܝܟ܀‬

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The Lord wants the young man to enter and to take your place; he said to me that Eleazar will serve as priest instead of you.” Then the Lord signaled Moses, 64 saying to him, “Why are you waiting—approach and disrobe Aaron your brother. Remove from him the holy garments of the priesthood office and with them clothe Eleazar, the priest I have chosen. Remove from him the holy order of the sons of Levi, and strip your brother naked—he goes towards death. Your father Adam stood naked among the trees, now you, strip him of the priesthood and let him depart. 65 He came into the world holy, without blemish, and because he has not sinned against me, I will lead him away holy.” Moses came towards his brother as he had been commanded, and Aaron saw him coming towards him and bowed his head. Aaron the priest had allowed that he should have stripped off himself the vestments of the priest, and then he would go to the New World. Moses approached and placed his hands upon his head, and removed the crown of glory and gave it to his son. He removed the well-loved miter from him, that he used to wear, 66 and he gave it to his son, that he might enter and perform his service.

ܰ ‫ܪ�ܐ‬ ܳ ‫ ]) ܳܡ‬Here and line 309 the Lord sum“The Lord summoned” (‫ܪܡܙ‬ mons Moses with a gesture in order to push the narrative forward. Inherent in the line is a poignant sense of Moses’s reluctance to see his brother die. ܳ ܽ ܽ ܰ ‫ ]) ܰܐ‬Interesting iden65 “Strip him of the priesthood” (‫ܗܝ ܶܡܢ ܟܘܡܪܘܬ ܐ‬ ̱ ‫ܫ� ܳܚܝ‬ tity of priesthood and priestly robes. 66 Ex 28:40. 64

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‫‪TEXT AND TRANSLATION‬‬

‫ܰ‬ ‫ܳ‬ ‫�ܝܐ ܕ�ܶ ܽܥܘܠ ܢܶ ܽ‬ ‫ܪ�ܐ ܳ‬ ‫ܒܛ ܳ‬ ‫ܳܡ ܳ‬ ‫�ܒܘܟ ܽܕܘܟܬܟ‪:‬‬ ‫ܨܒܐ ܶܒܗ‬ ‫ܶ‬ ‫ܢܟ ܶܗܢ ܳ‬ ‫ܽܗܘ ܐ ܰܡܪ ܺܠܝ ܶܕ ܺܐܠ ܳ‬ ‫ܝ� ܳܙܪ ܰ‬ ‫ܚ� ܰܦܝܟ܀‬ ‫ܳ‬ ‫ܪܡܙ ܶܠܗ ܽ‬ ‫ܪ�ܐ ܰ‬ ‫�ܡ ܶ‬ ‫ܳܗ ܶ‬ ‫ܝܕܝܢ ܳܡ ܳ‬ ‫ܘܫܐ ܰܟܕ ܐ ܰܡܪ ܶܠܗ‪:‬‬ ‫ܰ ܽ ܰ‬ ‫ܕܡܘܢ ܳܩܐܶܡ ܰܐܢܬ ܽ‬ ‫ܩܪܘܒ ܰܐ ܰ‬ ‫ܽ‬ ‫ܗܪܘܢ ܐ ܽܚܘܟ܀‬ ‫ܫ� ܳܚܝ ̱ܗܝ �‬ ‫̱‬ ‫ܽ ̈ ܰ ܽ ܳ ܶ ܽ ܽ ܳ‬ ‫ܰ‬ ‫ܘܡܪܘܬ ܐ‪:‬‬ ‫ܐܪܺܝܡ ܶܡܢܶܗ �ܒܘܫܝ ܩܘܕܫܐ ܕܒܝܬ ܟ‬ ‫ܐ�ܒܫ ܶܐ ܽܢܘܢ ܶ� ܺܠ ܳ‬ ‫ܗܢܐ ܰܕ ܺ‬ ‫ܰܘ ܶ‬ ‫ܝ� ܳܙܪ ܳܟ ܳ‬ ‫ܓܒܝܬ܀‬ ‫ܰ‬ ‫ܰܐܪܺܝܡ ܶܡܢܶܗ ܽܟ ܶܠܗ ܶܛ ܳ‬ ‫ܟܣܐ ܰܕܒܢ̈ܝ ܶ� ܺܘܝ‪:‬‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܪܛܠ ܰܐ ܰ‬ ‫ܫܠܚ ܰ� ܽܚܘܟ ܳܐ ܙܶܠ ܽ�ܠ ܰ‬ ‫ܘܩܒܠ ܰܡܘܬ ܐ܀‬ ‫ܘܥ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܥܪܛܠ ܳܩܡ ̱ܗ ܳܘܐ ܐ ܽܒܘܟ ܐ ܳܕܡ ܶܒܝܬ ܐ�̈ ܳ�ܢܶܐ‪:‬‬ ‫ܶ ܽ ܽ ܳ‬ ‫ܶܳ‬ ‫ܘܬ ܐ ܰܘ ܳ‬ ‫ܰܘܐܢ̱ܬ ܰܐ ܰ‬ ‫ܫܪܝ ̱ܗܝ ܐ ܙܠ܀‬ ‫ܫ� ܳܚܝ ̱ܗܝ ܡܢ ܟܘܡܪ‬ ‫ܳ ܳ ܰ ܺ ܳܺ ܰ ܳ ܰ ܰ‬ ‫ܡܟܬܡ‪:‬‬ ‫ܰܥܠ ܶ�ܠܗ �ܥ�ܡܐ ܩܕܝܫܐܝܬ ܟܕ �‬ ‫ܰ ܳ ܳ ܺ ܰ ܺ ܳܺ‬ ‫ܝܫܐܝܬ ܳܕ ܰܒܪ ܐ̱ ܳܢܐ ܶܠܗ܀‬ ‫ܘܕ� ܚܛܐ ܠܝ ܩܕ‬ ‫ܰ‬ ‫ܽܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܩܪܒ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܘܗܝ ܐܝܟ ܕܐܬܦܩܕ‪:‬‬ ‫ܘܫܐ ܶܠܘܩܒܠ ܐܚ ̱‬ ‫ܚܙܝܗܝ ܰܐ ܽ‬ ‫�ܩ ܶ‬ ‫ܗܪܘܢ ܳܕܐܬ ܐ ܽ‬ ‫ܘܒܠܗ ܰܘ ܶ‬ ‫ܐܪܟܢ ܺܪ ܶ‬ ‫ܰܘ ܳ‬ ‫ܝܫܗ܀‬ ‫̱‬ ‫ܳ ܰ ܶ ܰ ܽ ܳ ܳ ܰ‬ ‫ܗܢܐ ܢܶܫܐ ܰܠܚ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ� ̱ܗܒ ̱ܗܘܐ ܢܦܫܗ ܐܗܪܘܢ ܟ‬ ‫ܳ‬ ‫ܝܕܝܢ ܳܐ ܙܶܠ ܳ‬ ‫�ܥ ܳ‬ ‫ܗܢܐ ܳ‬ ‫ܳܡܐܢܰ̈ܝ ܳܟ ܳ‬ ‫ܘܗ ܶ‬ ‫�ܡܐ ܰܚܕܬ ܐ܀‬ ‫ܳ ܽ ܶ ܰ ܺ ܺ‬ ‫ܶ‬ ‫ܘܗܝ �ܥܶܠ ܶܡܢ ܺܪ ܶ‬ ‫ܝܫܗ‪:‬‬ ‫ܩܪܒ ̱ܗܘܐ ܡܘܫܐ ܘ‬ ‫ܐܪܡܝ ܐ ̈ܝ ܰܕ ̱‬ ‫ܶܶ ܺ ܳ‬ ‫ܰܘ ܰ‬ ‫ܗܒܗ ܰܠ ܶ‬ ‫ܘ� ܶ‬ ‫ܝ� ܽ‬ ‫ܕܫ ܳ‬ ‫ܘܒܚܐ ܰ‬ ‫ܒܪܗ܀‬ ‫ܩܦܠ ܡܢܗ ܟܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘܐܪܺܝܡ ܶܡܢܶܗ ܰܟ ܳ‬ ‫�ܘܐ ܺ‬ ‫ܪܚܝܡܬܐ ܳܗܝ ܰܕܬ� ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ ܶ ܶ ܶ‬ ‫ܗܒ ̇ܗ ܰܠ ܶ‬ ‫ܘ� ܳ‬ ‫ܰ‬ ‫ܫܡܫܬܗ܀‬ ‫ܒܪܗ ܕ�ܶ ܽܥܘܠ ܢܶ ܽܩܘܡ ܥܠ�ܬ‬

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HOMILY ON AARON THE PRIEST

He removed from him the ephod and the headcover that he wore, and put them on Eleazar in the presence of his father. Aaron stood and was looking at him who was stripping him, and he was not put out that he was removing his holy garments. He was stripped and was naked of his priesthood, and the young man approached and received the mysteries of the house of God. And Aaron stood and was gazing at his son then, dressed in his long garments and standing there resplendent like a Levite. He was looking at a young priest, and a noble priest, 67 and he rejoiced in his presence, and his heart was glad that he stood in his place. He was wearing the crown and the ephod and the miter with the headcover, and he wore the stole as well as the sash atop all of it. 68 And the waistband and the golden bells that were set in it, also, the twelve pomegranates that depicted a great mystery. 69 He was adorned like a bridegroom for the banqueting hall,

ܳ

ܽ

ܳ ‫ ])ܟܘܡܪܐ ܰܙ‬Cf. line 36. On the collocation of ‫ ܟܗܢܐ‬and “Noble priest” (‫ܗ�ܐ‬ ‫ ܟܘܡܪܐ‬see, Bou Mansour, Le ministère sacerdotal, 13. 68 Certain items of the priestly vestments as described inܳ Ex 28 and 39 ܶ are What remains in this text are the ephod (‫)ܦܕܬ ܐ‬, the stole ܳ omitted. ܶ ܳ ܶ ܳ ܳ ܽ ܳ (�‫)ܐܤܛ‬, and the sash (‫)ܗܡ�ܢܐ‬, and the waistband (‫ )ܦܪ ܙܘܡܐ‬with golden ܳ �ܽ ). The head is adorned with a ܳ ‫ ) ܰܙ ̈ܶܓܐ ܰܕܕ‬and pomegranates (‫ܘܡܢܶܐ‬ bells (‫ܗܒܐ‬ ܳ ܺ ܳ ܰ ܰ ܳ ‫ ) ܰܟ‬and a crown (�‫ܝ‬ headcover (‫)ܡܨܢܦܬܐ‬, a miter (‫�ܘܐ‬ ܳ ܽ ܳ ̈ܰ ܳ ‫)ܟܠ‬. Together these are the “vestments ܶ of the priesthood” (‫)ܡܐܢܝ ܟܗܢܘܬ ܐ‬, the “vestments of ܶ ܶ ܰ ܽ ), or “the ܳ ‫�ܒ ̈ܘ ܰܫܝ ܽܩ‬ his office” (‫ܫܡܫܬܗ‬ ‫) ܳܡܐܢ̈ܝ ܬ‬, the “holy garments” ܳ ܽ ܽ (‫ܘܕܫܐ‬ ܽ ܶ ܽ ). ܳ ܰ ‫�ܒ ̈ܘ‬ holy garments of the priesthood office” (‫ܫܝ ܩܘܕܫܐ ܕܒܝܬ ܟܘܡܪܘܬ ܐ‬ 69 Ex 28:31–34. 67

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‫ܰܺ ܶܶ ܶ ܳ ܰ ܺ ܳ‬ ‫ܳ‬ ‫�ܒܝܫ ܐܦ ܰܡ ܰܨܢܦܬܐ‪:‬‬ ‫ܐܪܝܡ ܡܢܗ ܦܕܬ ܐ ܕ‬ ‫ܰ ܶ ܶܽ ܶ ܺ ܳ ܳ ܽ ܰ ܰ‬ ‫ܽ‬ ‫ܘܗܝ܀‬ ‫ܘ‬ ‫ܐ�ܒܫ ܐܢܘܢ �ܠܝ�ܙܪ ܩܘܕܡܬ ܐܒ ̱‬ ‫ܳ ܶ ܰ ܽ ܳܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܐܡ ܐܗܪܘܢ ܚܐܪ ̱ܗܘܐ ܒܗ ܕܡܫܠܚ ܠܗ‪:‬‬ ‫ܬܬܥܝܩ ܗ ܳܘܐ ܰܕ ܺ‬ ‫ܽ‬ ‫ܳܘ� ܶܡ ܺ‬ ‫ܡܪܝܡ ܶܡܢܶܗ ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫�ܒ ̈ܘܫܝ ܩܘܕܫܐ܀‬ ‫̱‬ ‫ܶ‬ ‫ܶ ܽ ܽ ܳ‬ ‫ܶ ܰ‬ ‫ܫܬ ܰܠܚ ̱ܗ ܳܘܐ ܰܘ ܳ‬ ‫ܘܡܪܘܬ ܐ‪:‬‬ ‫ܗܘܐ ܰܥܪܛܠ ܡܢ ܟ‬ ‫ܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܘ ܶ‬ ‫�ܝܐ ܰ‬ ‫ܘܩ ܶܒܠ ܐ̱ ܳ� ܙܶ ܐ ܶ‬ ‫ܩܪܒ ܛ ܳ‬ ‫ܕܒܝܬ ܐ ܳ� ܳܗܐ܀‬ ‫ܘܩܐܶܡ ܰܐ ܽ‬ ‫ܘܚܐܰܪ ܗ ܳܘܐ ܶܒܗ ܰܒ ܶ‬ ‫ܳ‬ ‫ܒܪܗ ܳܗ ܶ‬ ‫ܗܪܘܢ ܳ‬ ‫ܝܕܝܢ‪:‬‬ ‫̱‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܰܕ ܺ‬ ‫�ܒܝܫ ܰܢܚܬܘ ̈ ̱ܗܝ ܰܘ ܶܙܗܐ ܳܩܐܡ ܐܝܟ ܶ� ܳܘ ܳ�ܐ܀‬ ‫�ܝܐ ܽ‬ ‫ܘܟ ܳ‬ ‫ܳܚܐܰܪ ̱ܗ ܳܘܐ ܶܒܗ ܳ‬ ‫ܒܟ ܳ‬ ‫ܗܢܐ ܰܛ ܳ‬ ‫ܘܡܪܐ ܰܙ ܳ‬ ‫ܗ�ܐ‪:‬‬ ‫ܗܘܐ ܳ ܰ‬ ‫�ܩ ܶ‬ ‫ܘܚ ܶܕܐ ܽ‬ ‫ܦܨܝܚ ܶ� ܶܒܗ ܰܕ ܳ‬ ‫ܘܒܠܗ ܰܘ ܺ‬ ‫ܳ‬ ‫ܘܗܝ܀‬ ‫ܚ�ܦ ̱‬ ‫ܳ ܺ ܳ ܶ ܳ‬ ‫ܳ‬ ‫ܕܬ ܐ ܰ‬ ‫ܘܟ ܳ‬ ‫ܺ‬ ‫�ܘܐ ܰܥܡ ܰܡ ܰܨܢܦܬܐ‪:‬‬ ‫�ܒܝܫ ̱ܗܘܐ ܟܠܝ� ܘܦ‬ ‫ܰ ܺ ܶ ܳ‬ ‫ܡ� ܳܢܐ �ܥܶܠ ܶܡܢ ܽܟ ܽ‬ ‫ܤܛ� ܳܐܦ ܶܗ ܳ‬ ‫�ܗܘܢ܀‬ ‫ܘ�ܒܝܫ ܐ‬ ‫ܶ‬ ‫ܰܘ ܳ‬ ‫ܦܪ ܽܙ ܳ‬ ‫ܘܡܐ ܰܘܙ ̈ܓܐ ܰܕܕ ܳ‬ ‫ܗܒܐ ܰܕ ܺ‬ ‫ܣܕ ܺܝܪܝܢ ܶܒܗ‪:‬‬ ‫ܘܡܢܶܐ ܶ‬ ‫ܳܐܦ ܽ� ܳ‬ ‫ܬܪ ܰ‬ ‫ܥܣܪ ܳܕܨ ܺܝܪܝܢ ܐ̱ ܳܪ ܳܙ ܐ ܰܪ ܳܒܐ܀‬ ‫ܽ ܳ ܶ ܰ‬ ‫ܰܒ ܽ‬ ‫ܬܢܐ ܶ‬ ‫ܕܡܘܬ ܰܚ ܳ‬ ‫�ܒܝܬ ܶܡܫܬܘܬ ܐ ܐ�ܛ ܰܒܬ ̱ܗ ܳܘܐ‪:‬‬

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this young man who would become the priest for the tabernacle. And while both brothers were standing on the top of the mountain, Aaron was stripped, like Adam, among the trees. And Eleazar was clothed in the priesthood of the house of God, and Moses stood and held back his tender feelings lest he should have wept. 70 And who is it who has a heart of stone and would not weep 71 when he looked and saw Aaron stripped and draw near to death? Who could have seen him stripped and standing without the priesthood, and not bring forth streams of tears from his eyes? [In the Meter] of Mor Ephrem [Farewell, Blessing, and Burial]

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The Lord signaled to the son of Amram saying, “Why are you standing about, O Moses. Approach and bid farewell to your brother and let him go to his mansion. 72 For an angel is now standing and watching you, for the moment you release him. And unless you bid him farewell, the angel cannot lead him away. Unless you release him, O Moses, death has no authority over him. Approach now, Moses, and close his (eyes)— Note use of present tense to catch the feeling of this moment. ܳ ܺ ܶ “Heart of stone” (‫ ])� ܳܒܐ ܕܟܐܦܐ‬Metaphor from Ez 11.19 (and 36:26) taken up by Ephrem, as in Hymns on Faith 81.14 (Wickes, Hymns on Faith, 379) and, in comparison with the stone of Ex 17.6, Hymns on Faith 84.5 (Wickes, Hymns on Faith, 388). This line achieves greater pathos with the metaphor. 72 Jn 14:2. 70 71

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‫‪TEXT AND TRANSLATION‬‬

‫ܒܡ ܰ‬ ‫�ܝܐ ܕܢܶ ܶ‬ ‫ܫܟܢ ܰܙ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܗܘܐ ܳܟ ܳ‬ ‫ܳܗ ܳܢܐ ܰܛ ܳ‬ ‫ܒܢܐ܀‬ ‫ܝܡܝܢ ܗ ܰܘܘ ܰܐ ̈ܶܚܐ ܰ‬ ‫ܬ� ܽܝܗܘܢ ܰܥܠ ܺܪܝܫ ܽܛ ܳ‬ ‫ܰ‬ ‫ܘܟܕ ܳܩ ܺ‬ ‫ܘܪܐ‪:‬‬ ‫̱‬ ‫ܺ‬ ‫ܰ ܽ ܰ ܽ ܳ‬ ‫ܰܘ ܺ‬ ‫ܕܡܘܬ ܐ ܳܕܡ ܶܒܝܬ ܐ�̈ ܳ�ܢܶܐ܀‬ ‫ܫܠܝܚ ܐܗܪܘܢ ܒ‬ ‫ܶ ܺ ܳܳ ܺ ܽ ܽ ܳ ܶ ܰ‬ ‫ܕܒܝܬ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܘܐܠܝ�ܙܪ �ܒܝܫ ܟܘܡܪܘܬ ܐ‬ ‫ܳ‬ ‫ܳ ܶ ܽ ܶ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܬ ܶܟܣ ܰ� ܰ‬ ‫ܘܗܝ ܕ� ܢܒܟܐ ̱ܗܘܐ܀‬ ‫ܘܩܐܡ ܡܘܫܐ‬ ‫ܚܡ ̱‬ ‫ܳ‬ ‫ܘܡ ܽܢܘ ܺܕܐܝܬ ܶܠܗ ܶ� ܳܒܐ ܺܕܟ ܳ‬ ‫ܰ‬ ‫ܐܦܐ ܘ� ܳܒ ܶܟܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܕܚܐܰܪ ܳܚ ܶܙ ܐ ܰ� ܽ‬ ‫ܗܪܘܢ ܰܕ ܺ‬ ‫ܫܠܝܚ ܰ‬ ‫ܘܩ ܶܪܒ ܰܕ ܽ‬ ‫ܳ‬ ‫ܢܡܘܬ܀‬ ‫ܳ ܶ ܶ ܳ ܽ ܳ‬ ‫ܚܙܝܗܝ ܰܕ ܺ‬ ‫ܰܡ ܽܢܘ ܰܕ ܳ‬ ‫ܗܢܘܬ ܐ‪:‬‬ ‫ܫܠܝܚ ܘܩܐܡ ܡܢ ܟ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܘ� ܰܡܝܬܐ ̱ܗ ܳܘܐ ܬ ̈ܦܐ ܶܕܕ ̈ܡܥܶܐ ܶܡܢ ܳܒ ̈ܒܬܗ܀‬

‫ܳܡܪܝ ܰܐ ܶ‬ ‫ܦܪܝܡ‪.‬‬

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‫�ܒܪ ܰܥ ܰ‬ ‫ܰ‬ ‫ܪ�ܐ ܰ‬ ‫ܪܡܙ ܶܠܗ ܳܡ ܳ‬ ‫ܡܪܡ‪:‬‬ ‫ܽ‬ ‫ܕܡܘܢ ܳܩܐܶܡ ܰܐܢ̱ܬ ܳܐܘ ܽܡ ܶ‬ ‫ܘܫܐ‪.‬‬ ‫ܳ ܳ ܽܰ‬ ‫ܽ‬ ‫ܩܪܘܒ ܰܗܒ ܶܠܗ ܫ�ܡܐ �ܚܘܟ‪:‬‬ ‫ܳ ܰ‬ ‫ܰܘ ܺ‬ ‫ܝܘܗܝ ܐ ܙܶܠ � ܳܘ ܢܶܗ‪.‬‬ ‫ܫܪ‬ ‫̱‬ ‫ܶ ܰ‬ ‫ܳܕܗܐ ܶܓܝܪ ܳܩܐܡ ܰܡ� ܳܟܐ‪:‬‬ ‫ܶ‬ ‫ܳܰ‬ ‫ܶ ܶ‬ ‫ܝܘܗܝ‪.‬‬ ‫ܘܚܐܪ ܳܠܟ ܕ� ܰܡܬܝ ܬܫܪ ̱‬ ‫ܗܒܬ ܶܠܗ ܳ‬ ‫ܶܘ ܳܐ� ܳ� ܰ‬ ‫ܫ� ܳܡܐ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫� ܳܕ ܰܒܪ ܶܠܗ ܰܡ� ܳܟܐ‪.‬‬ ‫ܶܐ ܳ� ܬܶ ܶ‬ ‫ܝܘܗܝ ܳܐܘ ܽܡ ܶ‬ ‫ܘܫܐ‪:‬‬ ‫ܫܪ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫� ܶܡܫܬ ܰܠܛ ܶܒܗ ܰܡܘܬ ܐ‪.‬‬ ‫ܽ‬ ‫ܘܫܐ ܰ‬ ‫ܩܪܘܒ ܳܠܟ ܽܡ ܶ‬ ‫ܘܥ ܶܡ ܳܨܝ ̱ܗܝ‪:‬‬

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HOMILY ON AARON THE PRIEST

for you have tarried a long time on the mountain— lest the people make an idol to worship it, as is their habit.” 73 Moses said to God, “How can I approach and shut his eyes, for he stands and is speaking with me; how is he able to have his eyes shut?” The Lord said to Moses, “You only need to bid him farewell, and the angel will come immediately and take his soul from his body.” While the son of Amram was standing and speaking with God, the young man approached his father and he lowered his head and bowed down to him. And as (Moses) was saying these things Eleazar was with his father, saying, “Bestow blessings on me my father, and then you may leave me.” Then his father opened his mouth and lifted his eyes to heaven and with tears and sighs he offered up a prayer to God. “May the God before whom I have stood in purity and holiness,

73

Ex 32:1.

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܚܪܬ ܰܥܠ ܽܛ ܳ‬ ‫ܰ‬ ‫ܕܣ ܺܓܝ ܰܐ ܰ‬ ‫ܘܪܐ‪.‬‬ ‫ܰ‬ ‫ܦܬ ܳ‬ ‫ܳܕ� ܢܶ ܶ‬ ‫ܟܪܐ‪:‬‬ ‫ܥܒܕ ܰܥ ܳܡܐ‬ ‫ܣܓܘܕ ܶܠܗ ܰܐܝܟ ܰܕ ܳ‬ ‫ܕܢܶ ܽ‬ ‫ܥ� ܳܕܐ‪.‬‬ ‫ܳܰ ܽ ܶ ܰ‬ ‫ܘܫܐ � ܳ� ܳܗܐ‪:‬‬ ‫ܐܡܪ ܡ‬ ‫ܰ ܰ ܶ ܽ ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܝܘܗܝ‪.‬‬ ‫ܐܝܟܢ ܐܩܪܘܒ ܐܥܡܨ ̱‬ ‫ܳܕܩܐܶܡ ܰܘ ܰ‬ ‫ܡܡ ܶܠܠ ܰ�ܥܡܝ‪:‬‬ ‫ܰܐ ܰ‬ ‫ܝܟܢ ܰܡ ܳܨ�ܐ ܕܢܶ ܰ‬ ‫ܬܥ ܰܡܨ‪.‬‬ ‫ܪ�ܐ ܽ‬ ‫�ܡ ܶ‬ ‫ܳܐ ܰܡܪ ܶܠܗ ܳܡ ܳ‬ ‫ܘܫܐ‪:‬‬ ‫ܰܐܢ̱ܬ ܰܗܒ ܶܠܗ ܳ‬ ‫ܫ� ܳܡܐ ܰܒ ܽ‬ ‫�ܚܘܕ‪.‬‬ ‫ܶ ܳ ܳܶ ܰ‬ ‫ܚܕܐ ܐܬ ܐ ܰܡ� ܳܟܐ‪:‬‬ ‫ܘܡ‬ ‫ܰ‬ ‫ܦܫܗ ܶܡܢ ܦ ܶ‬ ‫ܳܘܢ ܶܣܒ ܰܢ ܶ‬ ‫ܓܪܗ‪.‬‬ ‫ܘܟܕ ܳܩܐܶܡ ̱ܗ ܳܘܐ ܰܒܪ ܰܥ ܰ‬ ‫ܰ‬ ‫ܡܪܡ‪:‬‬ ‫ܰ‬ ‫ܰܘ ܰ‬ ‫ܡܡ ܶܠܠ ܰ�ܥܡ ܐ ܳ� ܳܗܐ‪.‬‬ ‫ܰ‬ ‫ܰܘ ܶ‬ ‫ܩܪܒ ܰܛ ܳ‬ ‫ܘܗܝ‪:‬‬ ‫�ܝܐ ܶܨܝܕ ܐ ܽܒ ̱‬ ‫ܰܘ ܶ‬ ‫ܐܪܟܢ ܺܪ ܶ‬ ‫ܝܫܗ ܰܘ ܶ‬ ‫ܣܓܕ ܶܠܗ‪.‬‬ ‫ܳ‬ ‫ܰܘ ܳ‬ ‫ܐܟܡܐ ܳܕܗ ܶܠܝܢ ܐ ܰܡܪ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ‬ ‫ܶܐ ܺܠ ܳ‬ ‫ܘܗܝ‪.‬‬ ‫ܝ� ܳܙܪ ܶܨܝܕ ܳ ܐ ܽܒ ̱‬ ‫ܽ ܳ ܳ‬ ‫ܰ‬ ‫ܘ�ܟܬܐ‪:‬‬ ‫ܕܫ ܶܟܢ ܺܠܝ ܐܒܝ ܒ‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܘܟܢ ܐ ܙܶܠ ܐܢ̱ܬ ܶܡܢ ܶ� ܰܐܕܝ‪.‬‬ ‫ܰ ܽ ܶ ܰ‬ ‫ܳܗ ܶ‬ ‫ܘܗܝ‪:‬‬ ‫ܝܕܝܢ ܦܬܚ ܦ‬ ‫ܘܡܗ ܐ ܽܒ ̱‬ ‫ܳ‬ ‫ܘܗܝ ܰܠ ܰ‬ ‫ܫܡ ܳܝܐ‪.‬‬ ‫ܰܘܬ� ܰ� ̈� ܰܢ ̱‬ ‫ܰ ܶ̈ ܶ ܰ ܶ ܳ‬ ‫ܒܚܢ̈ ܳܓܬܐ‪:‬‬ ‫ܘܒܕܡܥܐ ܘ‬ ‫ܰ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܨܠܘܬ ܐ ܰܩ ܶܪܒ �� ܳܗܐ‪.‬‬ ‫ܰܐ ܳ� ܳܗܐ ܳܕܩ ܶܡܬ ܽܩ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܕܡ ̱‬ ‫ܳ‬ ‫ܰ ܽ ܳ‬ ‫ܘܬ ܐ ܰ‬ ‫ܘܩ ܺܕ ܽܝܫܘܬ ܐ‪.‬‬ ‫ܒܕܟܝ‬

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may He bless your youth my son, and grant you tender mercies in the presence of the people. May the Son, who is ready to become a child and to save the ages with his grace, grant you a way of life that leads to godliness. May the Mighty One, who by means of his divine will everything came into existence, grant you a mind that God is pleased with. May the Judge who will come and judge his creation at the end of times, grant you at every moment to serve in his presence honorably. May that one who conferred the priesthood on me— and I stood in his presence honorably— enable you to make atonement for the sins and the debts of the camp. And may He receive from your hands the pure and holy incense, and the offering of faith that is offered in purity. May the Lord who gave the priesthood to the high priest Melchizedek, 74 grant you perfection 75

Melchizedek is also referred to as a ‫( ܟܘܡܪܐ‬kumro) in Jacob’s works, unlike Ephrem and Aphrahat (Bou Mansour, Le ministère sacerdotal, 14). ܳ 75 “Perfection” (‫ ]) ܽܫܘܡ� ܳܝܐ‬On this term see, Bou Mansour, Le ministère sacerdotal, 202 n. 33. 74

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‫ܽ ܰ ܶ ܶ ܰ ܽ ܳ‬ ‫�ܝܘܬܟ‪:‬‬ ‫ܗܘ ܢܒܪܟ ܒܪܝ ܛ‬ ‫ܬܠܟ ܰ‬ ‫ܘܢܶ ܳ‬ ‫ܰ‬ ‫ܒ� ܶ‬ ‫ܳ‬ ‫ܚܡܐ ܳ‬ ‫ܩܕܡ ܥܡܐ‪.‬‬ ‫ܳ ܰ ܺ‬ ‫ܥܬܝܕ ܕܢܶ ܶ‬ ‫ܗܘܐ ܰ� ܳ‬ ‫�ܕܐ‪:‬‬ ‫ܒܪܐ ܕ‬ ‫ܰ ܽ ܶ‬ ‫ܳ ̈ܶ‬ ‫ܘܢܶ ܽ‬ ‫ܦܪܘܩ ܥ�ܡܐ ܒܛܝܒܘܬܗ‪.‬‬ ‫ܽ ܶ ܶ‬ ‫ܬܠ ܳ�ܠܟ ܽܕ ܳ‬ ‫ܘܒ ܶ�ܐ‪:‬‬ ‫ܗܘ ܢ‬ ‫ܰ ܰ ܶ ܰ ܳ ܽ ܳ‬ ‫ܕܡܪܥܝܢ ��ܗܘܬ ܐ‪.‬‬ ‫ܒܝܕ ܶܪ ܶ‬ ‫ܰܓܢ̱ ܳܒ ܳܪܐ ܰܕ ܰ‬ ‫ܡܙܗ‪:‬‬ ‫ܐ̱ ܳܬ ܐ ܽܟܠ ܶܡ ܶܕܡ ܰܠ ܳ‬ ‫ܗܘ ܳ�ܐ‪.‬‬ ‫ܽ ܶ ܶ‬ ‫ܬܠ ܳ�ܠܟ ܶܪ ܳ‬ ‫ܥ� ܳܢܐ‪:‬‬ ‫ܗܘ ܢ‬ ‫ܶ ܰ ܶ ܶ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܡܬܪܥܐ ܒܗ ܐ�ܗܐ‪.‬‬ ‫ܶ ܶ‬ ‫ܰܕ ܳ� ܳܢܐ ܳܕܐܬ ܐ ܳܕܐܢ‪:‬‬ ‫ܰܰ ܰ̈ܶ ܶ ܳ ܶ‬ ‫��ܬܗ‪.‬‬ ‫ܒܚܪܬ ܙܒܢܐ ܒ‬ ‫ܽ ܶ ܶ‬ ‫ܬܠ ܳ�ܠܟ ܽ‬ ‫ܒܟܠ ܶ� ܳܕܢ‪:‬‬ ‫ܗܘ ܢ‬ ‫ܰ ܳܺ‬ ‫ܬܫ ܶܡܫ ܽܩ ܰ‬ ‫ܰ‬ ‫ܘܗܝ ܙܗ�ܐܝܬ‪.‬‬ ‫ܘܕܡ‬ ‫ܰ ܰ ܶ ܺ ̱ܳ ܽ ܳ‬ ‫ܗܘ ܕܫܟܢ ܠܝ ܟܗܢܘܬ ܐ‪:‬‬ ‫ܰ ܳܺ‬ ‫ܳ‬ ‫ܘܩ ܶܡܬ ܽܩ ܰ‬ ‫ܘܗܝ ܙܗ�ܐܝܬ‪.‬‬ ‫ܘܕܡ ̱‬ ‫ܽ ܶ ܶ‬ ‫ܬܠ ܳ�ܠܟ ܰܕ ܰ‬ ‫ܬܚ ܶܣܐ‪:‬‬ ‫ܗܘ ܢ‬ ‫ܳ ̈ܶ ܰ ̈ ܶ ܰ ܺ ܳ‬ ‫ܚܛܗܐ ܘܚܘܒܐ ܕܡܫܪܝܬܐ‪.‬‬ ‫ܺ‬ ‫ܗܘܐ ܰ‬ ‫ܘܢܶ ܶ‬ ‫ܡܩ ܶܒܠ ܶܡܢ ܐ ̈ܝ ܰܕܝܟ‪:‬‬ ‫ܥܶ ܳ‬ ‫ܟܝܐ ܰ‬ ‫ܛܪܐ ܰܕ ܳ‬ ‫ܘܩ ܺܕ ܳ‬ ‫ܝܫܐ‪.‬‬ ‫ܽ ܳܳ ܰ ܳ ܳ‬ ‫ܝܡ ܽܢܘܬ ܐ‪:‬‬ ‫ܘܩܘܪܒܢܐ ܕܗ‬ ‫ܰ ܰ ܽ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܝܘܬ ܐ ܶܡܬܩܪܒ‪.‬‬ ‫ܕܒܕ‬ ‫ܶ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܡܪ�ܐ ܕ� ̱ܗܒ ܠܗ ܟܗܢܘܬ ܐ‪:‬‬ ‫�ܡ ܺ‬ ‫ܝܙܕܩ ܳܟ ܳ‬ ‫�ܟ ܶ‬ ‫ܰ‬ ‫ܗܢܐ ܰܪ ܳܒܐ‪.‬‬ ‫ܽ ܶ ܶ‬ ‫ܬܠ ܳ�ܠܟ ܽܫ ܳ‬ ‫ܘܡ� ܳܝܐ‪:‬‬ ‫ܗܘ ܢ‬

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HOMILY ON AARON THE PRIEST

in the rank that you have received today. The power that heavenly beings put on in the ministration of light and spirit, may you be made (similarly) glorious in the ministration and triumph against all evils. 76 May the Good One who is full of blessings and his tender mercies are immeasurable, open the door of his tender mercies and answer your requests. May the Just one who is full of joyful things— and the just ones are always awaiting him— grant you joyful times that you may rejoice in them all your days. May the Levites listen to you and may they be guided by means of your will. And may the people be respectful in your presence and not resist the word of your mouth. From you will the sons of Israel receive the laws and the commandments. And in every generation of the eternities may the news of your priesthood go forth. And may the Lord be a companion to you, and a guardian in every season. And may he entrust the priesthood to you that you may give pleasure to his godliness.

This quatrain lacks the balance of those preceding and following, suggesting a problem in transmission.

76

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‫‪TEXT AND TRANSLATION‬‬

‫ܪܓܐ ܰܕܩ ܶܒܠܬ ܰ� ܳ‬ ‫ܰ‬ ‫ܒܕ ܳ‬ ‫ܘܡ ܳܢܐ‪.‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܚܝ� ܰ‬ ‫ܕܠ ܽ‬ ‫ܘܗܝ ܥܶ ܳ�ܝ̈ܐ‪:‬‬ ‫ܒܫ ̱‬ ‫ܶ ܶ ܳ‬ ‫ܫܬܐ ܽܕܢ ܳ‬ ‫ܘܪܐ ܽܘܪ ܳ‬ ‫ܘܚܐ‪.‬‬ ‫ܒܬܫܡ‬ ‫ܶܰܶ ܳ̇ ܶ ܶ ܳ‬ ‫ܬܙܕܗܐ ܒܗ ܒܬܫܡܫܬܐ‪:‬‬ ‫ܶ ܶ ܽ ܶ ܺ̈ܳ ܳ‬ ‫ܘܬܙܟܐ �ܟ�ܗܝܢ ܒܝܫܬܐ‪.‬‬ ‫ܳ ܳ ܰ ܶ ܽ ܳ ܳ‬ ‫ܘ�ܟܬܐ‪:‬‬ ‫ܛܒܐ ܕܡ� ܒ‬ ‫ܰ ܳ ܳ ܺ‬ ‫ܰܘ ܰ‬ ‫�� ܰ‬ ‫ܘܗܝ ܟܝ� � ܐܝܬ‪.‬‬ ‫ܚܡ‬ ‫̱‬ ‫ܽ ܶ ܰ‬ ‫ܦܬܚ ܰܬ ܳ‬ ‫ܪܥܐ ܰܕ� ܶ‬ ‫ܚܡܐ‪:‬‬ ‫ܗܘ ܢ‬ ‫ܰ ܰ ܶ ܳ ̈ܶ ܳ ܳ‬ ‫ܘܢܦܢܐ ܠܟ ܫܐܠܬܟ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܺܟ ܳܐܢܐ ܰܕܡ� ܰܚ ̈ܕ ܳܘܬ ܐ‪:‬‬ ‫ܺ‬ ‫ܘܟܐܢ̈ܶܐ ܶܠܗ ܽ ̱ܗܘ ܰ‬ ‫ܡܣ ܶܟܝܢ ̱ܗ ܰܘܘ‪.‬‬ ‫ܽ ܶ ܶ ܳ ܰ ̈ܳ ܳ‬ ‫ܗܘ ܢܬܠ�ܠܟ ܚܕܘܬ ܐ‪:‬‬ ‫̈‬ ‫ܒܗܘܢ ܽܟ ܽ‬ ‫ܚܕܐ ܽ‬ ‫ܰ‬ ‫ܕܬܶ ܶ‬ ‫�ܗܘܢ ܰܝܘܡܝܟ‪.‬‬ ‫ܳ ܶ ܰ‬ ‫ܫܬ ܽ‬ ‫ܡܥܘܢ ܶ� ܳܘ�̈ܶܐ‪:‬‬ ‫ܠܟ ܢ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘ ܰ‬ ‫ܒܝܕ ܪܡܙܟ ܢܬܕܒܪܘܢ‪.‬‬ ‫ܕܚܠ ܰ�ܥ ܳܡܐ ܶܡܢ ܽܩ ܰ‬ ‫ܘܢܶ ܰ‬ ‫ܘܕܡܝܟ‪:‬‬ ‫ܥܨܘܢ ܶܡ ܰܠܬ ܽܦ ܳ‬ ‫ܳܘ� ܢܶ ܽ‬ ‫ܘܡܟ‪.‬‬ ‫ܶܡ ܳܢܟ ܳܢ ܺ‬ ‫ܣܒܝܢ ܳܢ ܽܡ ̈ܘ ܶܣܐ‪:‬‬ ‫ܽ ̈ ܳܶ ܰ‬ ‫ܒܢ̈ܝ ܺ� ܳ‬ ‫ܣܪ�ܶܠ‪.‬‬ ‫ܘܦܘܩܕ ܢܐ‬ ‫ܰ ܽ ܽ ܳ ܶ ܳ ̈ܶ‬ ‫ܘܒܟ�ܗܘܢ ܕ � ܐ ܕܥ�ܡܐ‪:‬‬ ‫ܶܳ ܳ ܽ ܳ‬ ‫ܗܢܘܬܟ‪.‬‬ ‫ܢܶ ܽܦܘܩ ܛܒ ̇ܗ ܕܟ‬ ‫ܘܢܶ ܶ‬ ‫ܪ�ܐ ܶܠ ܳ‬ ‫ܗܘܐ ܳܠܟ ܳܡ ܳ‬ ‫ܘ�ܐ‪:‬‬ ‫ܒܟ ܶ‬ ‫ܛܪ ܳܢܐ ܽ‬ ‫ܡܢ ܳ‬ ‫ܰܘ ܰ‬ ‫�� ܳܕܢ‪.‬‬ ‫ܽ ܰ ܶ ܳ ܳ ܽ ܳ‬ ‫ܘܗܘ ܢܓܥܠ�ܠܟ ܟܗܢܘܬ ܐ‪:‬‬ ‫ܰ ܺ ܳ ܰ‬ ‫ܶ‬ ‫ܝܚܐ � ܳ� ܽܗܘܬܗ‪.‬‬ ‫ܕܡܢ‬

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May he be to you a good hope, 77 even God, the Lord of All. And may He direct all your thoughts, that they may not be separated from converse with him. May God be to you a director and a ruler; by the word of his mouth shall you be led and you shall not turn aside from his commandments. You are his laborer now, do not cease from his labor. See that you do not turn aside from his way and become like a stranger. May the prayers of Aaron your father be with you, O good Levite, and guard your footsteps in the presence of the Ark of God. 78 May the Holy One, whose door is open to all who call on Him in love, receive your blessings my son and your prayers and your petitions. May the One who is in heaven and on earth that is on high and down below, grant you that you may please him with works and righteousness. May the divine Mediator 79

ܳ ܳ

“A good hope” (‫ ]) ܰܣܒܪ ܐ ܛ ܳܒܐ‬Early collocation for the hope founded in God and Christ. See, Wisdom of Solomon 12:19; Lk 2:14 and 2 Thes 2:16, and Ephrem, Hymns on Nativity 23.6 (McVey 188) following Lk 2:14. Used more obliquely in Bardaisan, Book of the Laws of Countries 20.15 (Drijvers 20–21). ܽܳ ܳ 78 “Ark of God” (‫ ])ܐ ܪܘܢܶܗ ܰܕܐ� ܳܗܐ‬1 Sam. 14:18; 2 Sam. 6:3, 4, 7, 10; 2 Sam 7:2; Ephrem, Sermones II.III.801. Usually, Ark of the Lord (‫ )ܐܪܘܢܗ ܕܡܪܝܐ‬in the OT. ܳ ܺ 79 “Mediator” (‫ ])ܬܠܝܬ ܳ�ܐ‬Lit. “third party.” For use in Ephrem, see Murray, Symbols, 162 n.1. I am grateful to Sebastian Brock for this reference. 77

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‫‪TEXT AND TRANSLATION‬‬

‫ܰܣ ܳ‬ ‫ܒܪܐ ܳܛ ܳܒܐ ܢܶ ܶ‬ ‫ܗܘܐ ܳܠܟ‪:‬‬ ‫ܰ‬ ‫ܽܗܘ ܐ ܳ� ܳܗܐ ܳܡ ܶܪ ܽܟܠ‪.‬‬ ‫ܘܢܶ ܽ‬ ‫ܬܪܘܨ ܽܟ ܽ‬ ‫�ܗܘܢ ܽܚ ̈ܘ ܳܫ ܰܒܝܟ‪:‬‬ ‫ܳܕ� ܽ‬ ‫ܢܦ ܽ‬ ‫ܘܫܘܢ ܶܡܢ ܥܶ ܳ‬ ‫ܢ�ܢܶܗ‪.‬‬ ‫ܽܗܘ ܰܐ ܳ� ܳܗܐ ܢܶ ܶ‬ ‫ܗܘܐ ܳܠܟ‪:‬‬ ‫ܡܕ ܳ‬ ‫ܳܦ ܽܩ ܳ‬ ‫ܘܕܐ ܰܘ ܰ‬ ‫ܒܪ ܳܢܐ‪.‬‬ ‫ܒܡ ܰܠܬ ܽܦ ܶ‬ ‫ܶ‬ ‫ܘܡܗ ܬܶ ܰ‬ ‫ܬܕ ܰܒܪ‪:‬‬ ‫ܳ ܶ ܶ‬ ‫ܤܛܐ ܶܡܢ ܽܦ ̈ܘ ܳ‬ ‫ܘܗܝ‪.‬‬ ‫ܘ� ܬ‬ ‫ܩܕ ܰܢ ̱‬ ‫ܰ ܳ ܶ ܺ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܦ�ܚܗ ܐܝܬܝܟ ܗܫܐ‪:‬‬ ‫ܳ ܶ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫� ܬܒܛܠ ܶܡܢ ܽܦܘ�ܚܢܗ‪.‬‬ ‫ܺ ܳ ܶ ܶ‬ ‫ܤܛܐ ܶܡܢ ܽܐ ܶ‬ ‫ܘܪܚܗ‪:‬‬ ‫ܚܙܝ � ܬ‬ ‫ܶ ܶ ܳ ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܬܗܘܐ ܠܟ ܐܝܟ ܢܘܟܪ�ܐ‪.‬‬ ‫ܰ ܳ̈ ܶ ܰ ܽ ܰ‬ ‫ܐܗܪܘܢ ܐ ܽܒܘܟ‪:‬‬ ‫ܨ�ܘܬܗ ܕ‬ ‫ܶ ̈ ܳ ܳ ܶ ܳ ܳܳ‬ ‫ܢܗܘ�ܢ ܠܟ ܠܘ�ܐ ܛܒܐ‪.‬‬ ‫ܶ ܶ ܶ ܳ ܰ ܳ̈ ܳ‬ ‫�ܟܬܟ‪:‬‬ ‫ܘܗܢܝܢ ܢܛ�ܢ ܗ‬ ‫ܩܕܡ ܳܐ ܽܪܘܢܶܗ ܰܕ ܳ‬ ‫ܳ‬ ‫ܐ� ܳܗܐ‪.‬‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܝܫܐ ܰܕܦܬܝܚ ܬܪܥܶܗ‪:‬‬ ‫ܽ‬ ‫ܒܚ ܳ‬ ‫�ܟܠ ܰܕ ܽ‬ ‫ܘܒܐ ܳܩ ܶܪܐ ܶܠܗ‪.‬‬ ‫ܶ ܽ ܳ ܳ‬ ‫ܘ�ܟܬܟ‪:‬‬ ‫ܽܗܘ ܰܢܩ ܶܒܠ ܒܪܝ ܒ‬ ‫ܰ ܰ ܳ̈ ܳ ܳ ܳ‬ ‫ܘܒ ̈� ܳܘܬܟ‪.‬‬ ‫ܘܨ�ܘܬܟ‬ ‫ܫܡ ܳ� ܳܢܐ ܰܘ ܳ‬ ‫ܰ‬ ‫ܐܪܥ ܳ� ܳܝܐ‪:‬‬ ‫ܰ ܰ ܳ ܽ ܳ ܺ ܰ‬ ‫ܘܗܝ‪.‬‬ ‫ܕܒܪܘܡܐ ܘܥ‬ ‫ܘܡܩܐ ܶ ܐܝܬ ̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܗܘ ܢܶܬܠ�ܠܟ ܕܬܫܦܪ ܠܗ‪:‬‬ ‫ܳ‬ ‫ܰ ܳ ܶ‬ ‫ܥܒ ̈ܕܐ ܰܕܙ ܺܕ ܽܝܩܘܬ ܐ‪.‬‬ ‫ܒ‬ ‫ܺ ܳܳ ܰ ܳ ܽ ܳ‬ ‫ܬܠܝܬ� ̇ܗ ܕܐ�ܗܘܬ ܐ‪:‬‬

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74 420

425

430

HOMILY ON AARON THE PRIEST

be your guardian, and always protect you both day and night.” Aaron prayed for these things for the young man Eleazar, and God heard his prayer just as his mind desired. Moses drew near to his brother just as God had commanded him and he embraced him lovingly and said to him, “Go! May the Lord be with you.” [In the Meter] of Mor Jacob and of Mor Balai

435

440

Moses says, “Go in peace O true brother who has been with me.” 80 Aaron says, “Stay in peace O brother who did not harbor anger for his brother.” Moses says, “Go in peace O beloved priest of the house of God.” Aaron says, “Stay in peace O beloved brother who loved his Lord.” Moses says, “Go in peace O priest who sent up perfect offerings.” 81 Aaron says, “Stay in peace O brother who performed all the great miracles.”

Compare this exchange of farewells with the farewell of the soul to the body enacted by Jacob in On the Hour of Death 53–60 (Akhrass and Syryany II.394–95; translated in Muehlberger, Moment of Reckoning, 86–87). The passage is the model for a dialogue between the departed priest and the remaining clergy in the funeral service for priests (see, for example, Samuel, Book of the Order for the Burial of the Clergy, 121– 24). I am grateful to Sebastian Brock for this latter observation. 81 In so doing, Aaron seems to fulfil the essential role of the priest (Bou Mansour, Le ministère sacerdotal, 220). 80

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‫‪TEXT AND TRANSLATION‬‬

‫ܗܘܐ ܳܠܟ ܳܢ ܽܛ ܳ‬ ‫ܽܗܘ ܢܶ ܶ‬ ‫ܘܪܐ‪.‬‬ ‫ܰ ܰ ܳ ܰܺ ܳܺ‬ ‫ܘܢܢܛܪܟ ܐܡܝܢܐܝܬ‪:‬‬ ‫ܺ ̈ܳ ܶ ܰ ̈ ܰ ܳ ܳ‬ ‫ܒܐ�ܡܡܐ ܘ�ܝ�ܘܬ ܐ‪.‬‬ ‫ܳܗ ܶܠܝܢ ܰܨ ܺܠܝ ܗ ܳܘܐ ܰܐ ܽ‬ ‫ܗܪܘܢ‪:‬‬ ‫ܰ ܰ ܳ ̱ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܠ ܛ�ܝܐ ܐܠܝ�ܙܪ‪.‬‬ ‫ܰ ܰ ܰܳ ܳ ܽ ܶ‬ ‫ܨܠܘܬܗ‪:‬‬ ‫ܘܫܡܥ ܐ�ܗܐ‬ ‫ܰܐ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܟ ܳܢܐ ܰܕܪ ܓ ܶܪܥ�ܢܗ‪.‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܩܪܒ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܫ ܰܐ ܶܨܝܕ ܐ ܽܚ ̱‬ ‫ܰܐܝܟ ܰܕ ܰ‬ ‫ܦܩܕ ܶܠܗ ܐ ܳ� ܳܗܐ‪.‬‬ ‫ܘܥ ܶ‬ ‫ܰ‬ ‫ܒܚ ܳ‬ ‫ܘܒܐ ܶܘ ܰ‬ ‫ܦܩܗ ܽ‬ ‫ܐܡܪ ܶܠܗ‪:‬‬ ‫ܙܶܠ ܢܶ ܶ‬ ‫ܗܘܐ ܳܡ ܳ‬ ‫ܪ�ܐ ܰܥ ܳܡܟ‪.‬‬

‫ܕܡܪܝ ܰ� ܽ‬ ‫ܥܩܘܒ ܳ‬ ‫ܳ‬ ‫ܕܡܪܝ ܰܒ ܰܠܝ‪.‬‬

‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܰܳ ܽ ܳ‬ ‫ܘܫܬܐ ܰܕ ܳ‬ ‫ܗܘܐ ܶ� ܰܐܕܝ܀‬ ‫ܐܚܐ ܕܩ‬ ‫ܳ ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܐ ܰܡܪ ܐܗܪܘܢ ܦܘܫ ܰܒܫ� ܳܡܐ‬ ‫ܰ ܳ ܰ ܰ ܳ ܰ‬ ‫ܘܗܝ܀‬ ‫ܐ ܳܚܐ ܕ� ܢܛܪ ܐܟܬܐ � ܽܚ ̱‬ ‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܳ ܳ ܺ ܳ ܶ ܰ‬ ‫ܕܒܝܬ ܐ ܳ� ܳܗܐ܀‬ ‫ܟܗܢܐ ܪܚܝܡܐ‬ ‫ܳܐ ܰܡܪ ܰܐ ܽ‬ ‫ܗܪܘܢ ܽܦܘܫ ܰܒ ܳ‬ ‫ܫ�ܡܐܳ‬ ‫ܝܡܐ ܰܕܪ ܶ‬ ‫ܪܚ ܳ‬ ‫ܰܐ ܳܚܐ ܺ‬ ‫ܚܡܗ ܳܡ ܶܪܗ܀‬ ‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܳ ܳ ܰ ܶ ܶ ̈ ܶ ܰ ̈ܶ‬ ‫�ܡܐ܀‬ ‫ܟܗܢܐ ܕܐܣܩ ܕܒܚܐ ܫ‬ ‫ܳܐ ܰܡܪ ܰܐ ܽ‬ ‫ܳ‬ ‫ܗܪܘܢ ܽܦܘܫ ܰܒܫ� ܳܡܐ‬ ‫ܰ ܳ ܳ‬ ‫ܰܐ ܳܚܐ ܰܕ ܰ‬ ‫�ܘܬ ܐ܀‬ ‫ܣܥܪ ܽܟܠ�ܓܒ‬

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76

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450

HOMILY ON AARON THE PRIEST

Moses says, “Go in peace O priest who fully performed the will of the Lord.” Aaron says, “Stay in peace O brother who brought down manna to the people.” Moses says, “Go in peace O priest who made atonement for the sins of the people.” Aaron says, “Stay in peace Moses, who divided the great sea.” Moses says, “Go in peace, may you be united (with me) by all these things.” [In the Meter] of Mor Jacob

455

460

As soon as Moses had kissed Aaron as he had been commanded, his soul departed swiftly from within his body. The Lord commanded the soul, and she left her companion, the Lord commanded the little bird and it took flight out of its nest. 82 The Lord commanded the dove it left flying and changed its location, 83 but the body remained upon the dust which is its companion. Aaron died on mount Hor, just as it is written, 84 and a new priest stood in his place to administer his office. Moses and Eleazar stood grief stricken, then a wondrous sign was seen on the top of the mountain. Now Aaron lay in the presence of his brother and his son, but they were careful that distress was not also found in them.

ܳ

“The little bird” (‫ ])ܨܶܦܪ ܐ‬A metaphor for the soul. On the “Winged Soul” in early Christian thought see most recently Miller, In the Eye of the Animal, 19–21. ܳ �ܰ )] As a metaphor for the soul. Jacob of Serug’s On the 83 “The dove” (‫ܘܢܐ‬ Hour of Death, 26 says that, “the soul is a lovely dove sheltered inside [the body]” (trans., Muehlberger, Moment of Reckoning, 83). ܺ ܰ ܳ ܰ 84 Num 20:28. “As it is written” (‫ ])ܐܟܡܐ ܕܟܬܝܒ‬In R4 we find “As you have heard,” suggesting this recension was used in a liturgical context after the passage in Numbers had been read. 82

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܕܫ ܺ‬ ‫ܳܟ ܳ‬ ‫ܡܠܝ ܶܨ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܒܝܢ ܳܡ ܶܪܗ܀‬ ‫ܳܐ ܰܡܪ ܰܐ ܽ‬ ‫ܗܪܘܢ ܽܦܘܫ ܰܒ ܳ‬ ‫ܫ� ܳܡܐ‬ ‫ܐܚܬ ܰܡ ܳܢܢܐ ܰ‬ ‫ܰܐ ܳܚܐ ܰܕ ܶ‬ ‫�ܥ ܳܡܐ܀‬ ‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܳ‬ ‫ܚܛ ̈ܶܗܐ ܰ‬ ‫ܳܟ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܕܥ ܳܡܐ܀‬ ‫ܕܚ ܺܣܝ‬ ‫ܳܐ ܰܡܪ ܰܐ ܽ‬ ‫ܗܪܘܢ ܽܦܘܫ ܰܒ ܳ‬ ‫ܫ� ܳܡܐ‬ ‫ܘܫܐ ܰ‬ ‫ܽܡ ܶ‬ ‫ܕܦ ܶܠܓ ܰ� ܳܡܐ ܰܪ ܳܒܐ܀‬ ‫ܘܫܐ ܙܶܠ ܰܒ ܳ‬ ‫ܳܐ ܰܡܪ ܽܡ ܶ‬ ‫ܫ� ܳܡܐ‬ ‫ܺ‬ ‫ܒܗ ܶܠܝܢ ܽܟ ܶ‬ ‫ܕܠܝ ܰܢ ܺܩܝܦ ̱ܗ ܰܘܝܬ ܳ‬ ‫�ܗܝܢ‪.‬‬

‫ܕܡܪܝ ܰ� ܽ‬ ‫ܳ‬ ‫ܥܩܘܒ‪.‬‬

‫‪455‬‬

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‫ܘܫܐ ܰ� ܽ‬ ‫ܗܪܘܢ ܰܐܝܟ ܶܕ ܰ‬ ‫ܚܕܐ ܰܕܢ ܶ‬ ‫ܫܩܗ ܽܡ ܶ‬ ‫ܶܡ ܳ‬ ‫ܐܬܦ ܰܩܕ‪:‬‬ ‫ܳܺ‬ ‫ܦܫܗ ܶܡܢ ܰܓܘ ܰܦ ܶ‬ ‫ܰܫ ܰܢܝܬ ܰܢ ܶ‬ ‫ܓܪܗ ܰܩ ܺܠܝ�ܝܬ܀‬ ‫ܰ‬ ‫ܪ�ܐ ܰ‬ ‫�ܢ ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܦܩܕ ܳܠ ̇ܗ ܳܡ ܳ‬ ‫ܘܫ ܰܢܝܬ ܶܡܢ ܰܒܪ ܰܙ ܳ‬ ‫ܘܓ ̇ܗ‪:‬‬ ‫ܦܩܕ ܳܠ ̇ܗ �ܨܶ ܳ‬ ‫ܘܫ ܰ‬ ‫ܰ‬ ‫ܦܪܐ ܶ‬ ‫ܩܠܬ ܶܓ ܳܦܐ ܶܡܢ ܰܓܘ ܶܩ ܳܢ ̇ܗ܀‬ ‫�ܦܬ ܰܐ ܳ‬ ‫ܘܢܐ ܶ‬ ‫ܘܚ ܰ‬ ‫ܰ‬ ‫�ܝ ܳ‬ ‫ܦܩܕ ܳܠ ̇ܗ ܰ‬ ‫ܪܚܬ ܰܫ ܰܢܝܬ ܰ‬ ‫ܘܦ ܰ‬ ‫ܬܪ ̇ܗ‪:‬‬ ‫ܳ ܶ ܰ ܳ ܰ ܰܺ ܳ ܰ ܰ ܳ ܶ‬ ‫ܟܢܬܗ܀‬ ‫ܘܦܫ ܠܗ ܦܓܪܐ ܥܠ ܕܚܝܚܐ ܗܘ ܒܪ‬ ‫ܳ ܰ ܽ ܰ ܽ ܽ ܳ ܰ ܳ ܰ ܺ‬ ‫ܺܡܝܬ ̱ܗܘܐ ܐܗܪܘܢ ܥܠ ܗܘܪ ܛܘܪܐ ܐܟܡܐ ܕܟܬܝܒ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܩܡ ܗ ܳܘܐ ܳ ܰ‬ ‫ܘܗܝ ܳܟ ܳ‬ ‫ܗܢܐ ܰܚܕܬ ܐ ܰܢܫ ܶܡܫ ܽܕܘܟܬܗ܀‬ ‫ܚ�ܦ ̱‬ ‫ܳ ̱‬ ‫ܘܫܐ ܶܘ ܺܐܠ ܳ‬ ‫ܳܩܡ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܝ� ܳܙܪ ܰ‬ ‫ܒܚ ܳܫܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܪܐ ܐܬ ܐ ܕܬ ܳ‬ ‫ܘܥܠ ܺܪܝܫ ܽܛ ܳ‬ ‫ܰ‬ ‫ܗܪ ܐ ܐ ܰ‬ ‫ܬܚ ܰܙ�ܬ ̱ܗ ܳܘܬ܀‬ ‫ܳ ܰ ܽ ܽ ܰ ܰ‬ ‫ܺ‬ ‫ܩܕܡ ܰ� ܶ‬ ‫ܘܗܝ ܰܘ ܳ‬ ‫�ܕܗ‪:‬‬ ‫ܘܕܡܬ ܐ ܽܚ‬ ‫ܘܣܝܡ ̱ܗܘܐ ܐܗܪܘܢ ܩ‬ ‫̱‬ ‫ܰ ܺ ܺ ܰ ܳ ܶ ܶ ܽ ܳ ܰ ܽ ܳ‬ ‫ܪ�ܘܬ ܐ܀‬ ‫ܘܙܗܝܪܝܢ ̱ܗܘܘ ܕ� ܬܗܘܐ ܒܗܘܢ ܐܦ ܟ‬

78 465

470

475

HOMILY ON AARON THE PRIEST

What brother, who saw his brother laid in the grave would not weep because they were separated from each other. Moses did not allow grief to rule over him, because he knew that God has another world. The young man Eleazar was standing and staring at his father and when he was about to weep, he suppressed his tender feelings and his grief was stayed. The perfect men kept that commandment that the Lord commanded, and as they were commanded so did they fully perform on the top of that mountain. Aaron was dead, and they stood to perform their duties according to the law, and the Lord came with them to accompany Aaron the priest. And while they were standing, companies of watchers 85 came suddenly from heaven and started singing songs of the spirit. They had opened their mouth to lift in praise—for an earthly creature— wondrous voices with their spiritual halleluiahs. The praise of the angels was mingled with that of the earthly men,

ܺ

ܶ̈

ܽ )] A collocation found also in “Companies of watchers” (‫ܓܘܕܐ ܕܥܝ�ܶܐ‬ Narsai, On the Departed and the Resurrection (Patriarchal Press 1.751.13), and in Jacob of Sarug, The Sunday of Resurrection I (HS 2.614 ln. 19), but not in Ephrem. 85

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‫‪475‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܳ ܰܳ ܰ ܳ ܰ‬ ‫ܘܗܝ ܰܟܕ ܶܡ ܰ‬ ‫ܬܥ ܶܦܐ‪:‬‬ ‫ܐܝܢܐ ܐܚܐ ܕ‬ ‫ܚܙ ܐ � ܽܚ ̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ� ܳܒ ܶܟܐ ܶܠܗ ܟܕ ܡܬܦ ܺ‬ ‫ܪܫܝܢ ܰܚܕ ܡܢ ܰܚܒܪܗ܀‬ ‫ܳ‬ ‫ܽ ܶ ܰ ܳ ܳ ܳ ܶ ܰ‬ ‫�ܥܩܬܐ ܕܬܫܬ ܰܠܛ ܶܒܗ‪:‬‬ ‫� ܰ� ̱ܗܒ ܡܘܫܐ ܐܬܪ ܐ‬ ‫ܺ ܺ ܰ‬ ‫ܕܝ ܰܕܥ ̱ܗ ܳܘܐ ܳ‬ ‫ܕܥ ܳ‬ ‫ܰܒ ܳ‬ ‫ܚܪ ܳܢܐ ܐܝܬ � ܳ� ܳܗܐ܀‬ ‫�ܡܐ ܐ‬ ‫̱‬ ‫�ܝܐ ܶܐ ܺܠ ܳ‬ ‫ܘܚܐܰܪ ܰܒ ܽ‬ ‫ܳܩܐܶܡ ܰܛ ܳ‬ ‫ܝ� ܳܙܪ ܳ‬ ‫ܘܗܝ‪:‬‬ ‫ܐܒ ̱‬ ‫ܰ‬ ‫ܚܡܘܗܝ ܳܘܢܚ ܗ ܳܘܐ ܶܐ ܶ‬ ‫ܘܡܐ ܳܕܗܐ ܢܶ ܶ‬ ‫ܒܟܐ ܰ‬ ‫ܳ‬ ‫ܒܠܗ܀‬ ‫̱‬ ‫ܬܟܣ ̱ܗ ܳܘܐ � ܰ ̱ܰ‬ ‫ܰ ܽ ܳܳ ܰ ܰ ܳ ܳ ܰ‬ ‫ܪ�ܐ ܢܛܪܘ ܬ ܺܡܝ̈ ܶܡܐ‪:‬‬ ‫�ܗܘ ܦܘܩܕ ܢܐ ܕܦܩܕ ܡ‬ ‫ܰ ܶ ܰ ܰ ܳ ܰ ܰ ܺ ܰ ܺ ܽ‬ ‫ܳ‬ ‫ܕܐܝܟ ܕܐܬܦܩܕܘ ܗܟܢ ܫܡܠܝܘ ܥܠ ܪܝܫ ܛܘܪܐ܀‬ ‫ܺܡܝܬ ܗ ܳܘܐ ܰܐ ܽ‬ ‫ܗܪܘܢ ܳ‬ ‫ܡܫܘܢ ܰܐܝܟ ܳܢ ܽܡ ܳ‬ ‫ܘܩܡܘ ܰܕ ܰܢܫ ܽ‬ ‫ܘܣܐ‪:‬‬ ‫̱‬ ‫ܰ‬ ‫ܶ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܬ ܐ ܳܡ ܳ‬ ‫ܝܘܗܝ �ܗܪܘܢ ܟܗܢܐ܀‬ ‫ܘ‬ ‫ܪ�ܐ ܕܥܡܗܘܢ ܢ�ܘ ̱‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܡܝܢ ܗ ܰܘܘ ܰܒ ܺ‬ ‫ܘܟܕ ܳܩ ܺ‬ ‫ܙܡܝ�ܬ ܐ ܕܪ ܳ‬ ‫ܘܚܐ ܰܫ ܺܪܝܘ‪:‬‬ ‫ܽ ̈ ܶ ܺ ܶ ̱ܰ̈ ܶ ܰ ܳ ܰ ܺ ܳܺ‬ ‫ܓܘܕ ܐ ܕܥܝ�ܐ ܐ̱ܬܝ ܡܢ ܪܘܡܐ ܩܠܝ�ܝܬ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܦܬܚܘ ̱ܗ ܰܘܘ ܽܦ ܽ‬ ‫ܳ‬ ‫ܘܡܗܘܢ ܰܠ ܰ‬ ‫ܡܫ ܳܒ ܽܚܘ ܰܥܠ�ܥܦܪ ܢܐ‪:‬‬ ‫ܳܩ ܰܠ ̈ܝ ܬܶ ܳ‬ ‫ܒܗ ̈ܘ ܳܠ ܰ ܽ‬ ‫ܗܪܐ ܽ‬ ‫ܝܗܘܢ ܽ� ܳ‬ ‫ܘܚ ܳ�ܝܶܐ܀‬ ‫ܕܥ ܶ‬ ‫ܝ�ܐ ܰܥܡ ܰܕ ܳ‬ ‫ܘܒܚܐ ܺ‬ ‫ܬܚ ܰܠܛ ̱ܗ ܳܘܐ ܽܫ ܳ‬ ‫ܶܐ ܰ‬ ‫ܐ��ܢܶܐ‪:‬‬

‫‪83‬‬

80 480

485

HOMILY ON AARON THE PRIEST

and the wondrous voices made a joyful noise there for the Levite. 86 And when that ministration of heavenly beings came to an end, the new priest, only just made, prayed, and completed the service. That Levite was accompanied with great honor and the Lord, Moses, and the young man, together with the spiritual beings buried him. Earthly and spiritual ones prepared him and buried him, and the Divine Will went out over the angels to ascend. They had trodden down flaming streets upon the top of the mountain, because they accompanied Aaron the priest there so particularly. The fiery companies spent the whole day on the mountain, 87

“Made a joyful noise” (‫ ]) ܰ� ܶܒܒܘ‬The angelic “shout of joy” or “joyful noise” is doubtless inspired by Job 38:7. This joyful noise is made by angels elsewhere in Jacob’s corpus. For example, by the “sons of heavܰ ܳ ‫ܒܢ̈ܝ ܰܪ‬ en” (‫ܘܡܐ‬ ) at the Nativity in Jacob’s On the Nativity of Our Redeemer 1029 (Kollamparampil 124; cf. Narsai, On the Nativity 204; and Ephrem, Hymns on Nativity 6.9, 24), and by the angels in Jacob’s On the Fashioning of Creation, Day 1 201, 226, 466, 482 (Mathews, The First Day, 30, 32, 56, 58). The congregation are also encouraged to let their joyful ܳ ܶ ‫ ) ܽܓ ̈ܘ ܶܕܐ‬in Jacob’s noise be like “the companies of Michael” (‫ܕܒܝܬ ܺܡܝܟ ܻܐܝܠ‬ On the Lord’s Prayer 444 (Reed 60, who renders the nominal form “exultation”). This same “shout of joy” is also made at the return of the prodigal son (On the Prodigal Son; HS I.294), and by the children on Palm Sunday (On the Sunday of Hosannas 62, 195; cf. Ephrem, Hymns on Nativity 6.22). Interestingly, Jacob adds this verb in his citation of Zech 9:9 a few lines later in the homily (On the Sunday of Hosannas 74; Kollamparampil 12). ܳ ̈ ܽ )] A rare collocation also found in Nar87 “Fiery companies” (‫ܓܘ ܰܕܝ ܽܢܘܪ ܐ‬ sai, For Any Saints Day (Diarbekir 70 [CCM 578] f. 110b ln. 2). 86

‫‪81‬‬ ‫‪480‬‬

‫‪485‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘ� ܶܒܒܘ ܰܬ ܳܡܢ ܳ ̈ܩ ܶ� ܕܬܶ ܳ‬ ‫ܰ‬ ‫ܗܪܐ ܰܥܠ ܶ� ܳܘ ܳ�ܐ܀‬ ‫ܶ‬ ‫ܶ ܳ ܰ ܰ ܶ‬ ‫ܕܫ ܰ‬ ‫ܘ ܳܡܐ ܶ‬ ‫ܫܡ ܳ�ܢ̈ܐ‪:‬‬ ‫�ܡܬ ܳܠ ̇ܗ ܳܗܝ ܬܫܡܫܬܐ ܕ‬ ‫ܰ ܶ ܳ ܳ ܰ ܳ‬ ‫ܕܬ ܐ ܰܕ ܳ‬ ‫ܗܘܐ ܶܡ ܶ‬ ‫ܢܫܠܝ܀‬ ‫ܰܨ ܺܠܝ ܘܫܠܡ ܟܗܢܐ ܚ‬ ‫ܶܐ ܰ‬ ‫ܬ� ܺܘܝ ̱ܗ ܳܘܐ ܰܗܘ ܶ� ܳܘ ܳ�ܐ ܽ‬ ‫ܒܫ ܳ‬ ‫ܘܒܚܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܰ ܶ ܳ ܳ ܽ ܶ ܰ‬ ‫ܘܛ ܳ‬ ‫�ܝܐ ܰܥܡ ܽ� ܳ‬ ‫ܘܚܢܶܐ܀‬ ‫ܘܩܒܪܗ ܡܪ�ܐ ܘܡܘܫܐ‬ ‫ܰ ܳ ܳ ܶ ܰ ܰ ܳ ̈ܶ‬ ‫ܘܩ ܽ‬ ‫ܘܗܝ ܰ‬ ‫ܰܥ ܽ‬ ‫ܘܗܝ ܐ�ܥ�ܝܐ ܘܫܡ�ܢܐ‪:‬‬ ‫ܒܪ‬ ‫ܦܝ‬ ‫̱‬ ‫̱‬ ‫ܰܘ ܰ‬ ‫�ܡ ܰ‬ ‫ܡܙ ܐ ܰܥܠ ܰܡ ܰ� ̈ܶܟܐ ܶ‬ ‫ܢܦܩ ܶܪ ܳ‬ ‫ܬܥ ܳ� ܽܝܘ܀‬ ‫ܰ ܽ̈ܶ ܰ ܶ ܺ ܳ‬ ‫ܝܬܐ ܰܥܠ ܺܪܝܫ ܽܛ ܳ‬ ‫ܘܪܐ‪:‬‬ ‫ܰܕܪܫܘ ̱ܗܘܘ ܫܘܩܐ ܕܫ�ܗܒ‬ ‫ܰ ܽ ܳ ܳ ܰ ܺ ܰܳ ܳܽ ܳܺ‬ ‫ܘܫܐܝܬ܀‬ ‫ܕ�ܗܪܘܢ ܟܗܢܐ �ܘܝܘ ܬܡܢ ܦܪ‬ ‫ܘܪܐ ܽܓ ̈ܘ ܰܕܝ ܽܢܘܪܐ‪ܳ:‬‬ ‫ܗܘܝ ܰܥܠ ܽܛ ܳ‬ ‫ܘܡܐ ܽܟ ܶܠܗ ܰ ̈‬ ‫ܰ� ܳ‬

82 490

HOMILY ON AARON THE PRIEST

and the whole day was set on fire with the flame. The angels marveled at the death of Aaron atop the mountain, at how much his Lord magnified and honored the day of his death. The Lord, who came and reconciled the height and the depth with his blood, make peace for your church on whose behalf you died, and to you be the glory. The memra on Aaron the Priest is finished.

‫‪83‬‬ ‫‪490‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܰ ܶ ܳ‬ ‫ܬܢ ܰ‬ ‫ܘ� ܳ‬ ‫ܘܡܐ ܽܟ ܶܠܗ ܶܡ ܰ‬ ‫ܰ‬ ‫�ܗ ܺܒܝܬܐ܀‬ ‫ܒܪܫ ̱ܗܘܐ ܒܫ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܒܡܘܬܗ ܰܕ ܽ‬ ‫ܬܗܪܘ ܰܡ� ̈ܟܐ ܰܥܠ ܺܪܝܫ ܛ ܳ‬ ‫ܐܗܪܘܢ ܰ‬ ‫ܰ‬ ‫ܘܪܐ‪:‬‬ ‫ܰ ܳ ܰ ܺ ܰܰ ܳ ܶ ܰ ܳ ܰ ܶ‬ ‫ܕܡܘܬܗ܀‬ ‫ܕܟܡܐ ܐܣܓܝ ܘ�ܩܪ ܡܪܗ �ܘܡܐ‬ ‫ܳ ܳ ܶ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܫܝܶܢ ܰܒ ܶ‬ ‫ܕܡܗ ܰܪ ܳ‬ ‫ܐܬ ܐ ܰ‬ ‫ܘܡܐ ܘܥܘܡܩܐ‪:‬‬ ‫ܡܪ�ܐ ܕ‬ ‫ܰܶ ܺ ܳ‬ ‫ܰ ܰ ̈ܶ ̇ ܳ ܶ ܽ ܳ‬ ‫ܺ‬ ‫ܫܝܢ �ܥܕܬܟ ܕܡܝܬܬ ܥܠ ܐܦܝܗ ܘܠܟ ܬܫܒܘܚܬܐ܀‬ ‫ܕܥܠ ܰܐ ܽ‬ ‫ܶ‬ ‫ܫܠܡ ܰ‬ ‫ܗܪܘܢ ܳܟ ܳ‬ ‫ܗܢܐ‪.‬‬

‫‪84‬‬

BIBLIOGRAPHY PRIMARY SOURCES

Aphrahat, Demonstrations (ed. Parisot; trans. Lehto, Demonstrations). Balai, On Joseph (ed. Bedjan, Histoire complète de Joseph). Bardaisan, Book of the Laws of Countries (Drijvers). Bar ʿEbroyo, Storehouse of Mysteries (ed. Sprengling and Graham). Book of Steps (ed. Kmosko; trans. Kitchen and Parmentier). Cave of Treasures (ed. Ri; trans. Toepel). Cyrillona, On Zacchaeus (ed. and trans. Griffin, The Works of Cyrillona). Dionysios bar Ṣalibi, Commentary on Numbers (ed. Akçay). Ephrem, Commentary on Exodus (ed. Tonneau; trans. Salvesen). Ephrem, Hymns on the Church (ed. Beck, Hymnen de Ecclesia; trans. McVey). Ephrem, On the Crucifixion (ed. Beck, de crucifixione). Ephrem, Hymns on Epiphany (ed. Beck, Hymnen de Epiphania). Ephrem, Hymns on Faith (ed. Beck, Hymnen de Fide; trans. Wickes, Hymns on Faith). Ephrem, Hymns against Heresies (ed. Beck, Hymnen contra Haereses; trans. Ruani). 85

86

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Ephrem, Hymns on Nativity (ed. Beck, Hymnen de Nativitate; trans. McVey). Ephrem, Hymns on Nisibis (ed. Beck, Carmina Nisibena). Ephrem, Hymns on Paradise (ed. Beck, Hymnen de Paradiso; trans. Brock). Ephrem, Hymns on the Unleavened Bread (ed. Beck, Paschahymnen; trans. Walters). Ephrem, Hymns on Virginity (ed. Beck, Hymnen de Virginitate; trans. McVey). Ephrem, Sermones (ed. Beck, Sermones). Ephrem, Sermons on Holy Week (ed. Beck, Sermones in Hebdomadam Sanctam). Isho‘ bar Nun, Selected Questions (ed. Clarke). Isho‘dad of Merv, Commentary on Numbers (ed. Van den Eynde). Jacob of Edessa, Catenae on Numbers (Vatican Syriac MS 103). Jacob of Sarug, The Burial of Moses (ed. Akhrass and Syryany, I.363–372). Jacob of Sarug, The Creation of Adam (ed. and trans. Mathews, Creation of Adam). Jacob of Sarug, On the Fashioning of Creation, Day 1 (ed. HS III.1–27; trans. Mathews, The First Day). Jacob of Serug’s On the Hour of Death (ed. Akhrass and Syryany, II.393–396). Jacob of Sarug, On the Lord’s Prayer, (ed. and trans. Reed). Jacob of Sarug, The Nativity of Our Redeemer, (ed. HS VI.108–96; trans. Kollamparampil, Homilies on the Nativity). Jacob of Sarug, On the Rich Man and Lazarus (ed. HS I. 364– 424). Jacob of Sarug, On the Serpent of Brass, (ed. HS I.49–67; trans. Miller, “On the Serpent of Brass”).

BIBLIOGRAPHY

87

Jacob of Sarug, On the Star Seen by the Magi (ed. HS I.84–152). Jacob of Sarug, The Sunday of Hosannas (ed. HS I.445–59; trans. Kollamparampil, Homily on Palm Sunday). Jacob of Sarug, The Sunday of Resurrection I (ed. HS II.598–610). Jacob of Sarug, On the Tree which Nebuchadnezzar Saw (ed. HS IV.517–543; trans. Henze). Jacob of Sarug, Vigil of Wednesday of Holy Week (ed. HS II.489– 504) Jacob of Sarug, On Women (ed. Akhrass and Syryany, II.533–35; trans. Walsh, “Mourning Eve”). On Joseph in Three Meters (partially ed. in Engel, Die Geschichte Josephs). Joseph Son of Jacob (ed. Bedjan, Homiliae Mar-Narsetis in Joseph). Julian Romance (ed. Hoffman, Julianos der Abtruennige; trans. Sokoloff, Julian Romance). Narsai, For Any Saints Day (mimro 17; CCM 578 f. 105a–110b). Narsai, On the Confessors (mimro 41; ed. Mingana II.28–45) Narsai, On Creation IV (mimro 40; ed. and trans. Gignoux). Narsai, On Creation I (mimro 63; ed. and trans. Gignoux). Narsai, On David and Saul (mimro 74; ed. Patriarchal Press). Narsai, The Departed and the Resurrection (mimro 18; Patriarch Press, Homilies of Mar Narsai 1.743–764). Narsai, On the Epiphany (mimro 6; ed. and trans. McLeod). Narsai, On the Nativity (mimro 4; ed. and trans. McLeod). Narsai, On the Passion (mimro 36; ed. and trans. McLeod). Narsai, On the Resurrection (mimro 40; ed. and trans. McLeod). Narsai, On the Soul (mimro 66; ed. Mingana) Severus Catenae (Vatican Syriac MS 103). Syriac Life of Abel (Brock, “Syriac Life of Abel”).

88

HOMILY ON AARON THE PRIEST

Theodore bar Koni, Liber Scholiorum (ed. Scher; trans. Hespel & Draguet).

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Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania). CSCO 186–187. Louvain: Secretariat du CorpusSCO, 1959. Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Ecclesia. CSCO 198–199. Louvain: Secretariat du CorpusSCO, 1960. Beck, Edmund. Des heiligen Ephraem des Syrers Carmina Nisibena, I. CSCO 218–219. Louvain: Secretariat du CorpusSCO, 1961. Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Virginitate. CSCO 223–224. Louvain: Secrétariat du CorpusSCO, 1962. Beck, Edmund. Des heiligen Ephraem des Syrers Carmina Nisibena, II. CSCO 240–241. Louvain: Secretariat du CorpusSCO, 1963. Beck, Edmund. Des heiligen Ephraem des Syrers Paschahymnen: De azymnis, de crucifixione, de resurrectione. CSCO 248–249. Louvain: Secrétariat du CorpusSCO, 1964. Beck, Edmund. Des heiligen Ephraem des Syrers Sermones, II. CSCO 311–312. Louvain: Secretariat du CorpusSCO, 1970. Beck, Edmund. Des heiligen Ephraem des Syrers Sermones, IV. CSCO 334–335. Louvain: Secretariat du CorpusSCO, 1973. Beck, Edmund. Ephraem Syrus. Sermones in Hebdomadam Sanctam. CSCO 412–413. Louvain: Secretariat du CorpusSCO, 1979. Bedjan, Paul. Histoire complète de Joseph par Saint Ephrem: Poème en douze livres. 2nd ed. Leipzig: O. Harrassowitz, 1891. Bedjan, Paul. Homiliae Mar Narsetis in Joseph. Leipzig: O. Harrassowitz, 1901. Also found in Paul Bedjan. Liber Superiorum seu Historia Monastica auctore Thomas episcopo Margensi, 519–629. Paris/Leipzig: O. Harrassowitz, 1901. Bedjan, Paul. Homilies of Mar Jacob of Sarug/Homiliae Selectae Mar-Jacobi Sarugensis. 5 vols. Leipzig: O. Harrassowitz,

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Bou Mansour, Tanios. Le ministère sacerdotal dans la tradition syriaque primitive : Aphraate, Ephrem, Jacques de Saroug et Narsaï. Vigiliae Christianae, Supplements 156. Leiden: Brill, 2020. Breydy, Michel. Le concept du sacerdoce. Essai de théologie syromaronite. Beyrouth: Imprimerie catholique, 1964. Brock, Sebastian P. The Bride of Light: Hymns on Mary from the Syriac Churches. Mōrān ’Eth’ō 6. Piscataway, NJ: Gorgias Press, 2010. Brock, Sebastian P. “Fire From Heaven: From Abel’s Sacrifice to the Eucharist. A Theme in Syriac Christianity.” Studia Patristica 25 (1993): 229–43. Brock, Sebastian P. ‘‘Index of First Lines.” In Bedjan, Homilies of Mar Jacob of Sarug/Homiliae Selectae Mar Jacobi Sarugensis, VI, 371–99. Brock, Sebastian P. The Luminous Eye: The Spiritual World Vision of Saint Ephrem. Kalamazoo, MI: Cistercian Publications, 1992. Brock, Sebastian P. “Poetry and Hymnography (3): Syriac.” In The Oxford Handbook of Early Christian Studies, 657–71. Edited by Susan Ashbrook Harvey and David G. Hunter. Oxford: Oxford University Press, 2008. Brock, Sebastian P. “The Prayer of the Heart in Syriac Tradition.” Sobornost/Eastern Churches Review 4.2 (1982): 131– 142. Brock, Sebastian P. “The Published Verse Homilies of Isaac of Antioch, Jacob of Serug, and Narsai: Index to Incipits.” Journal of Semitic Studies 32.2 (1987): 279–313. Brock, Sebastian P. Saint Ephrem. Hymns on Paradise. Crestwood, NY: St Vladimirs Seminary Press, 1990.

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Brock, Sebastian P. “A Syriac Life of Abel.” Le Muséon 87.3–4 (1974): 467–92. Brock, Sebastian P., and George A. Kiraz. Ephrem the Syrian. Select Poems: Vocalized Syriac Text with English Translation, Introduction and Notes. Eastern Christian Texts 2. Provo, UT: Brigham Young University Press, 2006). Bruns, Peter. Das Christusbild Aphrahats des Persischen Weisen. Hereditas: Studien zur Alten Kirchengeschichte 4. Bonn: Borengässer, 1990. Burkitt, Francis Crawford. “The Early Syriac Lectionary System.” Proceedings of the British Academy 10 (1921–23): 301–39. Butts, Aaron Michael. “The Christian Arabic Transmission of Jacob of Serugh (d. 521): The Sammlungen.” Journal of the Canadian Society for Syriac Studies 16 (2016): 39–59. Butts, Aaron Michael. “Diversity in the Christian Arabic Reception of Jacob of Serugh (d. 521).” In Patristic Literature in Arabic Translations, 89–128. Edited by Barbara Roggema and Alexander Treiger. Leiden: Brill, 2020. Butts, Aaron Michael. “From Syriac to Arabic to Ethiopic: Loci of Change in Transmission.” In Circolazione di testi e superamento delle barriere linguistiche e culturali nelle tradizioni orientali, 21–57. Edited by R. B. Finazzi, F. Forte, C. Milani, and M. Moriggi. Orientalia Ambrosiana 7. Milan: Biblioteca Ambrosiana – Centro Ambrosiano, 2020. Butts, Aaron Michael and Ted Erho, Jacob of Serugh in Ethiopic Homiliary Manuscripts. Forthcoming. Çiçek, Julious Yeshu‘, ed. Pušāq mazmurē d-ṭubānā Dawid Nbiyā byad Mār Dāniel Ṣalaḥāyā. Glane, Netherlands: Bar Ebroyo Press, 2004. Clarke, Ernest G. The Selected Questions of Ishō bar Nūn on the Pentateuch: Edited and Translated from MS Cambridge Add. 2017, with a Study of the Relationship of Ishō dādh of Merv, Theodore Bar Kōnī and Ishō bar Nūn on Genesis. Studia PostBiblica 5. Leiden: E.J. Brill, 1962.

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INDEX INDEX OF NAMES AND THEMES

Aaron 36, 41, 51, 55, 56, 61, 63, 101, 119, 133, 152, 154, 157, 160, 174, 203, 210, 215, 218, 224, 231, 233, 235, 238, 253, 255, 259, 268, 278, 279, 287, 291, 302, 306,407, 423, 433, 441, 445, 453,459, 463, 473, 474, 488, 491. Adam 1, 3, 4, 7, 9, 10, 11, 17, 19, 25, 28, 31, 32, 39, 41, 159, 168, 257, 263, 273, 302. Angel(s) 479, 486, 491. Of death 313, 316, 329, The destroyer 54. Destroying 85, 89, 98, 166 (of wrath), 170. Heavenly beings 371, 481. Spiritual beings 484, 485. Watchers 82, 93, 475. Ark 410. Atonement 52, 56, 146, 165, 223, 361, 448. Bridegroom 299. Camp (of Israel) 47, 53, 62, 86, 362. Censer 51, 54, 87, 146.

101

Death 6, 10, 11, 20, 21, 22, 24, 62, 100, 169, 174, 251, 272, 306, 318, 491, 492. Bond with 164, 257. Contract with 13, 19, 25, 159, 168, Cup of Death 26, 28 (cup of Adam), 34, 172, 212, 256, 262. Debt with 17, 21, 23, 151, 164, 255. Death (as a persona) 14. Dreadful death 53. Greedy death 35. Dragon 249. Egypt 55, 135, 244. Egyptians 245, 250. Eleazar 105, 149, 155, 204, 213, 219, 231, 233, 235, 266, 270, 286, 303, 336, 424, 461, 469. Eve 8. Evil One 7. Fire 58, 63, 67, 70, 74, 76, 79, 81, 87, 93, 122, 490. Absolving 77. Hidden 57, 60, 68, 91. Of the heart 61, 69. Of the mind 71, 75, 83.

102

HOMILY ON AARON THE PRIEST

Fruit 4. God 7 (Image of), 29, 36, 43, 47, 48, 49, 64, 65, 73, 102, 103, 108, 128, 131, 148, 190, 229, 290, 303, 323, 332, 342, 343, 354, 396, 399, 410, 425, 428, 436, 468. Divine Will 351, 486. Good One 375. Holy One 411. Judge 355. Lord of All 396. Mediator 419. Mighty One 351. Son 347. Harp 50. Heart 61, 65, 69, 148, 182, 294, 305. Holy of Holies 61. Idol 321. Incense 52, 57, 97, 170, 364. Israel 45, 223, 387 (sons of). Jacob 48 (sons of). King 27, 31, 33. Levi, sons of 38, 271, 291, 383, 408, 480, 483. Manna 446. Mansion 312. Melchizedek 368. Miracles 245, 442. Miriam 49. Moses 12, 13, 14, 16, 19, 25, 47, 55, 131, 177, 189, 194, 201, 217, 231, 235, 238, 241, 267, 277, 281, 304, 310, 317, 319, 323, 327, 427, 431, 435, 439, 443, 447, 450, 451, 453, 461, 467, 484. Son of Amram 14, 175, 201, 209, 309, 331.

Mountain 205, 216, 237, 301, 320, 462, 472, 487, 489, 491. Mount Hor 234, 236, 459. Mourning 177–88, 209–216, 238–40, 259–66, 303–308, 461–70. Console 238. Distress 182, 185, 232, 464. Grief 240, 261, 461, 467, 470. Sadness 178, 210, 232, 240, 259, 264. Tears 183, 308, 341. Weeping 209, 304, 305, 466, 470. Mysteries 29, 43, 143, 186, 208, 290, 298. Naked 272 (Aaron), 273 (Adam), 289 (Aaron). Paradise 4. Pharaoh 132, 246. Plague 96. Priest 2, 33, 36, 56, 96, 128, 223, 264, 266, 270, 279, 280, 293, 300, 368, 436, 440, 444, 448, 460, 474, 482, 488. Priesthood 38, 41, 120, 136, 140, 143, 157, 161, 269, 274, 289, 303, 307, 359, 367, 390, 393. Prophet 27, 31, 33. Shepherd 222. Snake 247. Soul 330, 454, 455. Dove 457. Little bird 456. Spear 94. Staff 247, 249.

INDEX Tabernacle 45, 51, 106, 118, 130, 141, 150, 162, 300. Holy House 142. House of God 29, 36, 43, 49, 290, 303, 436. Tree (Eden) 5, 8, 17, 273, 302. Vestments 120, 200, 280. Crown 123, 282, 295. Ephod 125, 224, 285, 295.

Genesis 1:26–27 2:16–17 3:1–3 3:24 22:2 42:23 Exodus 4:16 7:1 12:23 15:20 15:20–21 17:6 17:10–15 28 28:6 28:12 28:31–34 28:34 28:36 28:37 28:40 32:1 39 Numbers 12 16:46–50

103 Headcover 124, 285, 295. Holy garments 220, 269, 288, 292. Miter 224, 283, 295. Sash 296. Stole 296. Waistband 297 (adorned with golden bells and pomegranates).

INDEX OF BIBLICAL REFERENCES 7 3, 5 3, 94 206 134 47, 134 47, 132 54 49 50 305 88 296 125 126 298 127 123 124 283 322 296 49 54, 166

16:47 170 20:23–26 176 20:28 459 26:59 14 1 Samuel 14:18 410 2 Samuel 6:3ff 410 7:2 410 24:15–17 94 2 Chronicles 32:7–8 94 Job 38:7 480 Psalms 91:7 94 Jeremiah 20:1 104 Ezekiel 11:19 305 36:26 305 Micah 6:4 49 Zechariah 9:9 480 Wisdom of Solomon 12:19 395

104 Luke 2:14 John 14:2 Romans 5:14

HOMILY ON AARON THE PRIEST

395 312 28

Colossians 2:14 164 2 Thessalonians 2:16 395