Jacob of Sarug's Homily on the Chariot that Prophet Ezekiel Saw: Metrical Homilies of Mar Jacob of Sarug 9781463213503

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

Texts from Christian Late Antiquity

3 Series Editor George Anton Kiraz

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

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

Metrical Homilies of Mar Jacob of Sarug

Fascicle 14 Translation and Introduction by

Alexander Golitzin Edited with Notes by

Mary T. Hansbury

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34 2016

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2016 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. 2016

‫ܒ‬

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ISBN 978-1-59333-735-3

ISSN 1935-6846

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

Printed in the United States of America

TABLE OF CONTENTS Table of Contents ..................................................................................... v Abbreviations .......................................................................................... vii Introduction .............................................................................................. 1 Outline............................................................................................. 11 Manuscripts containing these homilies ...................................... 13 Text and Translation .............................................................................. 15 Partial Bibliography of Cited and Suggested Works .......................151 Translations ..................................................................................151 Ephrem ...................................................................................151 Jacob of Serug ........................................................................151 Rabbinics.......................................................................................152 Modern Studies ............................................................................152 Partial List of Occurrences of Some Key Terms ............................159 Index of Biblical References ...............................................................161

v

ABBREVIATIONS ASR ChrOR CSCO DSpir Harp HTR JCSSS JECS JNSL JSS JSJ JJS JTS LM MKS NB NT OCA OCP OS PdO PO POC SJT SEERI SC SM SympSyr

Annali di Scienze Religiose (Milan). Christian Orient (Kottayam). Corpus Scriptorum Christianorum Orientalium (Leuven). Dictionnaire de Spiritualité (Paris). The Harp: a Review of Syriac and Oriental Studies (Kottayam). Harvard Theological Review (Cambridge Mass). Journal of the Canadian Society for Syriac Studies (Toronto). Journal of Early Christian Studies (Baltimore). Journal of Northwest Semitic Languages (Stellenbosch). Journal of Semitic Studies (Oxford/Manchester). Journal of the Study of Judaism in the Persian, Hellenistic and Roman Period (Leiden). Journal of Jewish Studies (Oxford). Journal of Theological Studies (Oxford). Le Muséon (Louvain la Neuve). Mémorial Mgr. Gabriel Khouri-Sarkis, ed. F. Graffin (Leuven, 1969). New Blackfriars (Oxford). Novum Testamentum (Leiden). Orientalia Christiana Analecta (Rome). Orientalia Christiana Periodica (Rome). L’Orient Syrien (Vernon). Parole de l’Orient (Kaslik, Lebanon). Patrologia Orientalis (Turnhout). Proche Orient Chrétien (Jerusalem). Scottish Journal of Theology (Edinburgh). St Ephrem Ecumenical Research Institute (Kottayam). Sources Chrétiennes (Paris). Studia Monastica (Barcelona). Symposium Syriacum (OCA). vii

viii StPatr SVTQ TS VetChr VC WS ZNW

ON THE CHARIOT EZEKIEL SAW Studia Patristica (Kalamazoo/Leuven/Berlin/Oxford). St. Vladimir’s Theological Quarterly (New York). Theological Studies (Baltimore). Vetera Christianorm (Bari). Vigiliae Christianae (Leiden). Woodbrooke Studies (Cambridge). Zeitschrift für die neutestamentliche Wissenschaft und die Kunde des alten Christentum (Berlin).

INTRODUCTION INFORMATION ON THIS HOMILY Homily Title: [Homily 125] The Chariot that Ezekiel the Prophet Saw Source of Text: Homiliae selectae Mar-Jacobi Sarugensis, edited by Paul Bedjan (Paris-Leipzig 1905, 2nd ed. Piscataway: Gorgias Press, 2006), vol. 4, pp. 543–610.

Jacob of Serug was born around the middle of the fifth century, the son of a parish priest in the town of Batnan of the region of Serug in the largely Syriac-speaking, Roman province of Ossrhoene. He was himself ordained to the priesthood as a celibate in the early 470’s, and served as circuit inspector and preacher, chorepiskopos or periodeutes, in the region of his birth. In 519, he was consecrated bishop of his native town and died there just over two years later. His works include over three hundred extant verse and prose homilies, together with several dozen letters, while his reputation in the world of Syriac-speaking Christianity – at least of the West Syrians – is second only to St. Ephrem Syrus (+373), whom Jacob himself revered as his own model and inspiration in theology and exegesis. Jacob’s work after having been interpreted by some as mythological or even gnosticizing, has now been re-evaluated and Jacob’s mythology resolves into the themes of classical Christian preaching: for example, the “hiddeness of God,” the angelic and earthly liturgies, the creation and fall of Adam, and the Word of God’s descent into incarnation, death and hell itself in order – using the language of the liturgy ascribed to Basil of Cesarea – “to fill all things with Himself”. Jacob confines himself entirely to scriptural and related language, that is, to the diction of biblical and traditional imagery, and avoids like the plague the abstract terminology of Greek philosophy. One might even speak of a kind of deliberately archaizing quality to his writings. In any case, he detested in consequence the 1

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

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or even the subtext of his homily. The latter’s first concern, though, is to link the chariot vision with the divine economy in Christ. With these preliminary remarks in mind, let me proceed to a sketch of the homily and then to a few concluding remarks. The whole huge piece revolves around three fundamental texts: Ezekiel 1, especially verse 26; Gen. again particularly verse 26; and Phil. 2:6–7. The link between all three is the Syriac term, dmûtâ or “likeness,” which the Peshitta uses to render both its Hebrew equivalent, demut found in Gen. 1:26 and Ezek. 1:26, and the morphe, “form,” of Phil. 2:6–7. Jacob is the only patristic writer I know of to dwell at such length on the linkage of these three texts, though he is obviously helped by the translation he used. The homily opens by stressing the mystery of God’s transcendence, the “Hidden One” who is “seated on the unsearchable chariot,” and who is infinitely above the angels, “the assemblies of the sons of light.” Jacob begs for “a new tongue” in order to offer fitting praise. At this point, the first note of the imago dei appears, that is, that it is precisely the office of the human tongue – or indeed, as we might say, of the mind – to offer up worship. While, Jacob says God could have made the dumb creation sing his praises, he set this task aside specifically for his speech-endowed image. As Jacob writes: Let everything created abide in what is its own, just as you created it,

…The sea for fish, and the earth that it may bear the sons of men, and the image with speech, that it may be stirred all the day to Your praise. (546: 53–56) “The very pulse of my created being,” he adds, “requires Your praise.” In the next section of over a hundred lines, Jacob moves in effect to a paraphrase and meditation on the opening lines of Genesis. God’s power (ḥaylâ) and sign (remzâ), sustain the universe after bringing it into being from nothing. The divine power sustains the cosmos like the force of a man’s arm sustains a stone thrown into the air. This similitude allows Jacob to bring into play the ancient theme of the human being as microcosm: “The power abides in the

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creation,” he writes, “like a soul in its members.” Here I should add that, at least on occasion, the term “power” is more than simply a way for Jacob of speaking about God ad extra. It sometimes overlaps with the Second Person of the Trinity. Put another way, Jacob engages in something like the old Logos theology of the Apologists and Alexandrines, with the Word of God acting as the divine immanence and power at work in creation, indeed, as almost a kind of world soul. Microcosmos and macrocosmos, or anthropos and makranthropos, reflect one another, and Jacob thus goes on to speak of the human intellect, hawnâ, specifically as the “ṣalmâ of the Great Being.” Both the image and the original, are not confined by their respective bodies: Heaven does not contain the Lord, although he dwells in it, nor in turn does the body contain the intellect, though it sojourns in it. (556: 272–73)

The fallen intellect’s penchant for travelling outside the bounds in which it ought to remain – “If your intellect obeys you,” Jacob writes, “confine it to the place of the body, that it may gaze within” – provides our homilist with his opening for the discussion of Ezekiel’s vision. In the prophet’s case, the heavens were truly opened. Trembling, Jacob says, he beheld the fiery angels and The high throne established gloriously upon the backs

of the ministering cherubs of fire who bear it,

the wondrous Glory which tongue cannot utter; …the Son of the Creator, who is seated there in the high place… (558: 320–24)

Let me pause here to note the clear identification of the Second Person with the term, glory, where the Syriac word is šûbḥâ in this instance, but the more technical terms, šekintâ, ʿîqârâ and rabûtâ in other passages of the homily, just as the Word is identified, at least occasionally, with the ḥaylâ or power. At this point Jacob sounds a theme that he will come back to, the secondary one or subtext I noted above. The vision of the heavenly throne and its ministering angels, he writes, which the “questing intellect” seeks is dreadful and terrible while, on the other hand, “the table of the King is full of blessing for whom ever reclines at it.” Not for us humans, in

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other words, is the vision of the chariot, but rather the altar of the Eucharist. Ezechiel is then interrogated about his vision, and Jacob paraphrases the biblical passage at length, dwelling with particular gusto on the strange forms of the “living creatures,” the haywâtâ (Hebrew hayyot), who carry and accompany the throne together with the appearance of the Glory (here ʿîqârâ) as a man seated on the sapphire throne. How then, Jacob wonders, are we to interpret this vision? Not, he insists, by prying into that Lamp (i.e. the Son) of the Great Light.” The vision, the forms which the angels took on within it, and the appearance of the Lamp and Glory as a man, probably overwhelm rational thought. So, our preacher says, he will “not promise an explanation but rather wonder” before the paradox of “the Word of God mounted on the cherubim” when it is He, the Son, who is in truth the one who carries both them and all creation. Even though he promises no explanation, Jacob does of course set out to deliver one. It comes in two parts. In part one, the chariot is explained as having been created for the sake of the angels, since otherwise God, who in Himself is hidden even from them, would have given the sons of light cause for confusion and alarm: And they would have been looking in all directions to see Him… For this reason… He depicted a place for His Presence (škintâ), that there it might dwell, and He made it like a chariot, that on it He might be carried in state, that the whole vision of the heavenly ones might be concentrated, caught up and bound to that one place where His banner is placed... And thus look toward that metaphorical place, which He has chosen, and are soothed by it, and shout praise to his Glory (ʿîqârâ). (570:567– 577; 571:600–601)

In part one, section two, Jacob says that Ezekiel was granted his vision of this heavenly liturgy because he was in exile, mourning the loss of the Temple on Zion and of its services. Thus here he was assured that, “even if God’s ministry in the land of Judah had ceased, lo! His praise thunders richly among the cherubim.

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But the son of Buzi was, after all, a prophet, and for Jacob all biblical prophecy touches on “the mysteries (râzê) of the Son of God.” The use of the term, “mysteries,” here refers not to some esoteric doctrine of Jesus but simply to the divine economy accomplished in Christ. Mystery, râzâ, in this homily, as in all Jacob’s work and in Ephrem’s before him, echoes its use in the Pauline and deutero-Pauline epistles, for example, most notably in Eph. 1:9 and Col. 1:26. It is Christ, Jacob says, who is “the mystery of all mysteries of prophecy” and Ezekiel is no exception. It was Christ whom he saw on the chariot, just as Daniel had seen Him “borne on the clouds.” Here we arrive at the literal and architectural center of the homily, the point where all three texts I noted earlier converge. Quoting Jacob: Ezekiel, too, sees Him on the high throne atop the chariot, As seated like a man, was also God, that likeness (dmûtâ), here obviously rendering morphe) of the servant that He assumed within the womb was whispered on the wings of the heavenly beings. (575:682–85)

The manifestation of the Son and Glory of God in human form signals the paradox and promise of the Incarnation. In Jacob’s insistence on that paradox of the one Son, we can discern a certain echo of the Christological controversy of the era. Our preacher is nothing if not insistent on the unity of God and man in Christ, as opposed to those – dyophysites like Nestorius – who divide and “number the one Son. The “appearance as a man,” and simultaneously “as God in great splendor,” is “the way,” Jacob tells us, “that was trodden by the Son of God, both divinely and humanly, though He is One.” Turning then, he interprets the fire above and below the loins of the human figure in Ezekiel’s vision (Ezek 1:27): between heaven and earth, angels and humans, “in order to make peace between those on high and those below.” Here as well the prophet is shown the reconciliation to come between “the hidden Father and the great Adam,” accomplished through the one mediator, Christ (576:708–577:716). The whole of the Gospel, he concludes, is inscribed in the chariot vision (578:734–746). The second half of the homily is devoted to the elaboration of this central point, often in fascinating and moving fashion. Here I

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touch on only a few highlights before moving on to Jacob’s and my own conclusions. The first is, again, a clear allusion to and borrowing from Phil. 2. “Look closely at Him,” Jacob tells Ezekiel, so you may recognize: …Him when He takes a body in truth. To this condition your Lord came down when He emptied Himself, that the world might see Him in the form (dmûtâ) of a servant. (583:847–49)

If it were not thus, Jacob continues, then the prophet’s vision would have been simply inexplicable: …if our Lord had not appeared on earth as a man This revelation of Ezekiel would have been very obscure… … is too small to be about God, That a throne should hold him… (584:878–885)

The Incarnation is thus the retroactive confirmation of the vision’s truth. This leads Jacob to an interesting apostrophe addressed to “a Jew,” in which we might well be seeing some of the traditions attaching to the notion of the mystical vision of the body of God in rabbinical circles, the shiʾur qomah (measurement of the body) texts associated with merkabah literature. For Jacob, the interpretation of Ezekiel’s vision in the fashion of this latter tradition is rank anthropomorphism. Instead, he insists that the prophet’s chariot “drew the image of the Virgin Mother who bore ,” while the form seen appearing thereon was, as we have seen, that of the Incarnate Word. While I gather that elsewhere as well, our preacher shows signs of knowing something about contemporary Jewish thought, I am not altogether sure that he is engaging here solely in debate with the rabbis. I think, rather, that his remarks are directed at least as much to those among his audience who may have been tempted by an anthropomorphic understanding of the divine form, as well as by a mysticism of ascent similar to the merkabah lore. Indeed, we find him at the homily’s conclusion addressing a direct warning to his listeners. “Do not, he says there, “look for Him on high, else you sin in your seeking,” or again this emphatic statement a little before the last:

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ON THE CHARIOT EZEKIEL SAW There is no chariot there (i.e. the highest heaven) either to ascend to, or to seek out, nor are there wheels nor creatures in their where the Trinity dwells in great splendor. (601:1210–12)

A third highlight I should like to point out is the reiteration of the theme of the image. All the wonders of the chariot throne, the fiery spirits in their strange and terrible forms, the crystal and the sapphire, all the heavenly assemblies, are dominated by a human form. The Lord of the angels, Jacob points out, was seen by Ezekiel “as a man.” Here in lines which recall Irenaeus of Lyons centuries earlier, we find Jacob’s statement that Adam was created in the likeness of the Incarnate Word: Before creation, the Father had drawn the image (ṣalmâ) of His Son, and depicted Him, and showed Him how He would shine forth on all the earth. The Father gazed at the likeness (dmûtâ) of His Son, and molded Adam, since He was going to give to the world, He delineated Him beforehand. (591:1014–1017)

I would add that, in view of what we noted above concerning the microcosmos and macrocosmos, anthropos and makranthropos, it makes a kind of humorous sense for Jacob to have remarked earlier on that the “Word sits on the throne (before Ezekiel) in order to get accustomed to human dimensions.” he is obviously toying with the shiʾur qomah traditions in a playful way, but the imagery of the makranthropos, the divine spirit investing the cosmos like the soul in the body, “downsizing,” as it were, in order to be incarnate is both ancient and common, particularly among Syriac-speaking Christians. We find it, for example, in the Odes of Solomon, in Ephrem, and in the Syrian-influenced Macarian Homilies. Certainly, Jacob understands the notion of the Great One “making Himself small” in a metaphorical sense, not a literal one, but he is clearly drawing on very old traditions of the imago dei in its relation to the divine Glory, the kavod YHWH. Then, too, the notion that the Second Person particularly, as in the old Logos Christology, is al-

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ready in a sense vested with a body, i.e., the cosmos itself, lends extra force to the imagery here. A last highlight concerns the place where we should be looking to encounter the splendor of the divinity. This is, again, Jacob’s subtext. In a wonderful passage, he takes up Ezek. 10, with its picture of the “angel in white linen” approaching the chariot in order to receive from the hand beneath the three coals of fire, which he then scatters over Jerusalem as a sign of the judgement ordained for the city. This, Jacob tells us, is an image of the Christian priest celebrating the Eucharist. The liturgy of heaven and the worship of the Church are one and the same: Within the chariot were holy coals of fire, in the holy altar are precious pearls. On the altar is the Body, and on the chariot, fire abides, for both above and below there is a single mystery of the Only One. (596:1116–19)

The hand beneath the chariot is an image of the Holy Spirit who “overshadows and dwells within the bread and makes it the body .” At this point, Jacob moves on to link together the worship of the Old and New Covenants, rightly noting the expressly sacerdotal imagery of the angel’s white linen. “Moses,” he notes, “saw the whole picture of these mysteries … so Ezekiel saw them as well.” Sinai and Temple, heaven and Church’s worship, are all of them joined in Christ, the bond between them and now, as well as between those on high and those below. Thus we arrive at the force of Jacob’s concluding remarks. We are not to go looking for a way to climb up to heaven. The Presence, the shekinah, is here among us: The hidden altar, which is ministered to in mystery – see! it is revealed, and is among earthly “angels.” (607:1347–48)

“If,” he adds, the eye of our soul were as limpid as the prophet’s the shining throng of their (angels) hovering would entrance us.” Indeed: And all the mysteries that were hidden among the angels come to pass in her (i.e., the Church), and she is

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ON THE CHARIOT EZEKIEL SAW like a schoolmistress of the heavenly beings.

(609:1381–82)

There is therefore a greater thing among us now than Ezekiel’s chariot throne, for if in heaven the cherubim “bear him upon their backs with wonder,” in the Church on earth we may “hold him fast in the hollows” of our hands. There is more that I could say, including the lovely symmetry of the piece, beginning as it does with the “Exalted One on the unsearchable chariot,” concluding with the mystery of “The Crucified One in whom all the mysteries are accomplished,” and turning on the punch line of Philipians 2, but there is enough in what I have said, I think, for me to say now that the characterization of Jacob as somehow strange and aberrant, a fringe person, could not be further from the truth (574:657–663, n. 36). In this homily, which I gather resonates comfortably with his other works, he is at root lending expression to the common faith of the Church. Perhaps the very fact that he does move so completely in the thought world of the scriptures and the liturgy makes him appear odd to those who are looking for a more contemporary and philosophical account of Christian belief, but this should not stop us from giving him a most sympathetic hearing. I for one am confident that a careful account of his thought and his use of sources will only do him credit, and will confirm the status he continues to enjoy today among Syriac-speaking Christians, along with his beloved Ephrem, the great singer of the Faith. [Excerpted from notes of Alexander Golitzin. For a more ample version, see his article “The Image and Glory of God in Jacob of Serug’s Homily, ‘On the Chariot that Ezekiel the Prophet Saw,’ in St. Vladimir’s Theological Quarterly 47: 3–4 (2003) 323–64.] Translation and Introduction, A. Golitzin; edited with Notes, M. Hansbury.

Both the translator and the editor are very grateful for the oversight of Sebastian Brock.

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OUTLINE I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII.

Jacob’s petition for the ability to sing God’s praises. (1–36) It is the office of the human tongue to sing praises, not the dumb creation – even though the stones could sing, were God to will it so. (37–62) God is greater than all creation, above the heights and beneath the depths, infinite and not comprehended. (63–90) He created the universe from nothing and it hangs, suspended, on His authority. (91–112) His power (ḥaylâ) and His sign (remzâ) sustain it, preserving the opposites in harmony. (113– 163) His sign and power are the world’s sole foundation, the ground of its motion. (164–181) As a man casts a stone and the force of his arm sustains it in flight, so does God’s power sustain creation. (182–219) Macrocosmos and microcosmos: as is the power/sign in the universe, so is the soul in the members. (220–263) Role of the intellect (hawnâ): the image of God, not confined by the body, climbing to the heaven. (264–303) Ezekiel’s vision of the Chariot: a description of his vision and warning against forced ascent to Eden. (304–341) Paraphrase of Ezekiel’s account of the chariot vision. (342–413) On the great difficulty of interpreting the vision: Why the different forms? What do they mean? (414–456) None can say why these particular forms [but Jacob will try!]. Certainly, the forms are not the reality. (457–488) The mystery of the motion of the living creatures: four directions and the same direction. (489–514) Neither the foolish nor the wise can explain this miracle. It overwhelms reason. (515–529) So Jacob will make his discourse an account of his amazement. (530–541) The paradox of the Word who carries all creation, yet who is carried here by the cherubim. (542–555) An explanation of the chariot’s origin: God gave it to provide a place for the angels to see and worship him, since He transcends even them. His own “place” is hidden and infinite. (556–611)

12 XIX.

XX. XXI. XXII.

XXIII.

XXIV. XXV.

XXVI.

XXVII.

XXVIII. XXIX.

ON THE CHARIOT EZEKIEL SAW Why was Ezekiel shown the chariot created for the angels? As consolation for the exile, to show him God’s “mounts” are incomparably greater than the ornamented horses of the conquerors. (612–653) And as a prophecy concerning the Son of God, who is the breath of prophecy, the mystery of its mysteries. (654–669) The form on the chariot is an anticipation of the incarnate Word, as the chariot itself is a prefiguration of the virgin Mother, the Theotokos. (670–691) Ezekiel’s vision and the unity of the Son of God: The One uniting God and man, angels above with humans below is the same unique Son, the one mediator making peace. (694–749) The whole Gospel is therefore inscribed in the chariot. The four living creatures represent it preached to the four corners of the world – Jacob notes the four evangelists, but creatures represent all of the apostles. The wheels reveal the relationship of the OT and NT. (750–827) The form on the chariot is the form of the incarnate Word, the humility of the Son of God. (828–857) The incarnation is the confirmation of the prophecy, the retroactive source of Ezekiel’s authority (vs. merkabah speculation?), without which the chariot vision is merely obscure. The New Testament supports the Old, as the prophets and apostles do each other. (858–931) Apostrophe to the Jew: the form on the chariot is not the Father – else anthropomorphism and foolish literalism – but the incarnate Son. The throne is a type of the Virgin. (932–1003) All the wonders of the chariot, the forms and flames, are dominated by the figure of a man. This is the image of God, and the Father molded Adam in the likeness of the incarnate Christ who was to come. (1004–1045) All the forms of the chariot owe to the economy of the revelation, thus shapes are given the angels who are themselves of fire. (1046–1063) The angel in white linen and the coals of fire (see Ezk. 10:2–8). Parallels with the high priest of the temple and the priest of the Christian Eucharist. The chariot is also the revelation of the mysteries of the Church. Note im-

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XXX.

XXXI. XXXII. XXXIII. XXXIV.

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

MANUSCRIPTS CONTAINING THIS HOMILY For his edition, Bedjan employed: • London, British Library, Add. 12162; • London, British Library, Add. 14590; • Oxford, Bodleian Library, Cat.135 (Pococke 404); • Vat. Syr. 117.

Fourteen other manuscripts may be found in • A. Vööbus’ Handschriftliche Überlieferung der Memre-Dichtung des Ja’qob von Serug, I–IV(CSCO Subsidia 39–40, 60–61; 1973–80), see v.40.

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ON THE CHARIOT EZEKIEL SAW

HOMILY 125: ON THAT CHARIOT WHICH EZEKIEL THE PROPHET SAW

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10

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

Hidden One (genîzâ): according to Koonammakkal in every religion there is a tension between God as beyond and God as here and now, ‘the Hidden One manifested Himself in revelation,’ see Koonammakkal, “SelfRevealing God.” See also his “Divine Names and Theological Language in Ephrem.” And see Noujaïm, “Anthropologie et économie,” which deals in depth with hiddenness (kasyûtâ) and manifestation (galyûtâ). 2 Essence (ʿityâ). 1

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‫‪TEXT AND TRANSLATION‬‬

‫ܡܐܡܪܐ ‪.‬ܩܟܗ‪.‬‬ ‫ܰ ܳ ܰ ܰ ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܠ ܺ‬ ‫ܒܬܐ ܰܕ ܳ‬ ‫ܢܒ ܳܝܐ‪.‬‬ ‫ܥܠ ܗܝ ܡܪܟ‬ ‫ܺ ܰ‬ ‫ܐܡܪ ܐ ܽܫ ܳ‬ ‫ܝܬܘܗܝ ܶܕܝܢ ܳܗ ܳܢܐ ܺܡ ܳ‬ ‫ܘܪܝ‬ ‫ܐ‬ ‫ܰ‬ ‫ܘܗܝ‬ ‫ܺܡܐܡ� ̱‬ ‫ܝܫܐ ܳܡܪܝ ܝܰ ܽ‬ ‫ܰܕܩ ܺܕ ܳ‬ ‫ܥܩܘܒ‪.‬‬

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‫‪10‬‬

‫ܳܳ ܳ ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܬܒ ܥ ܰ‬ ‫ܒܬܐ ܳܕ� ܶܡ ܰ‬ ‫ܬܒ ܳ‬ ‫ܐ‪:‬‬ ‫ܨ�‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܠ‬ ‫ܪ ܰܡܐ ܺܕܝ ܶ ܳ ܰ ܶ ܰ ܳ ܰ ܳ ܳ ܰ‬ ‫ܗܒ ܠܝ ܡܠܬܟ ܕ ܳܐܟܪܙ ܒܐܪܥܐ ܕܕ� ܣܟ ܐܢ̱ܬ܀‬ ‫̈‬ ‫ܳ‬ ‫ܺ‬ ‫ܓܢ ܳܝܙ ܐ ܕܥܶܠܝ ܶܡܢ ܥܶܠ ܷܝܐ ܰ ܰܟܕ ܛܥܺ ܺܝܢܝܢ ܶܠܗ‪:‬‬ ‫ܳ‬ ‫ܐܙܡܪ ܳܠܟ ܶܒܝܬ ܬ ̈ܚܬ�ܶܐ ܰܕ ܺ‬ ‫ܺ‬ ‫ܨܒܝ ܶܕ ܰ‬ ‫ܦܪ ܺܝܩܝܢ ܳܠܟ܀‬ ‫ܰ‬ ‫�ܚܘܕ ܰܕ ܰ‬ ‫ܐܺ ܳ‬ ‫ܝܬ�ܐ ܳܕܝ ܰܕܥ ܽܗܘ ܶܠܗ ܰܒ ܽ‬ ‫ܐܝܟܢ ܐܺܝܬܘܗܝ‪:‬‬ ‫ܳ ܶ ܶ‬ ‫ܰܐܢ̱ܬ ܰܡܠܶܠ ܺܒܝ ܳܦ ܽܪ ܳ‬ ‫ܕܠܟ ܐ ܰܡܠܠ܀‬ ‫ܘܫ ܻܐܝܬ‬ ‫ܳ ܶ ܰ ܰ ܶ ܶ ̈ ܽ ܶ ܰ ܶ ܳ‬ ‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܓܝܘܢܐ‬ ‫ܐܘ ܕܡܫܬܡܫ ܡܢ ܠ‬ ‫ܶ‬ ‫ܕܫ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܡܫܟ ܶܠ ܳܫܢܝ ܰܒ ܺ‬ ‫ܰܢܫ ܳ‬ ‫ܙܡܝ�ܬܗ ܰܶܫܦܝ� ܰܬܐ܀‬ ‫ܺ‬ ‫ܕܚ ܳܝ� ܶ‬ ‫ܕܫ ܳ‬ ‫ܡܫܐ ܳܓ ܰܗܪ ܶܡܢܶܗ ܐܢ ܳܚܐܪ ܶܒܗ ܶ‪:‬‬ ‫ܽ ܳ‬ ‫ܽܢܚܘܪ ܳܒܟ ܰܗ ܳܘܢܐ ܘܢܶܬܬܙܺܝܥ ܰܪ ܰܒܬ ܥܰܠ ܬܫܒܘܚܬܟ܀‬ ‫ܰܟ ܳ ܰ ܰ ܶ ܶ ܰ ̈ ܽ ܰ ̈ ܰ ܽ ܳ‬ ‫ܣܝܐ ܺܕܡܒܥܕ ܰ ܡܢ ܶ ܟܢܫ ܶܝܗܘܢ ܶ ܳܕܒܢܝ ܰ ܢ ܺܘܗܪ ܳܐ‪ܶ :‬‬ ‫ܺ‬ ‫ܓܠܝ ܠܝ ܐ̱�ܙܝܟ ܢ ܳܓܠܝܟ ܠܫܢܝ ܒܙܡ ܰܝ�ܬܗ܀‬ ‫ܫܩܝܠ ܰܒ ܽ‬ ‫ܺ‬ ‫ܬܡܠܰܠ ܶܡܢ ܐ ܳ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ ܕ� ܶܡ ܰ‬ ‫��ܢܶܐ‪:‬‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ ܶ ܰ ܺ ܺ‬ ‫ܶ‬ ‫ܥܙܝܠܝܢ ܳܒܟ܀‬ ‫ܐܢ̱ܬ ܰܡܠܠ ܺܒܝ ܶܡܛܠ �ܚܡܐ ܕ‬

‫‪B 125‬‬

‫‪543‬‬

‫‪544‬‬

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ON THE CHARIOT EZEKIEL SAW

Exalted One, who are far above the heavenly assemblies, show me Your wonder, 3 that without prying I may speak of You. Good Lord to whom dominions belong, through You may I be stirred to speak of You. O! You, blessed by the motion of the speaking wheels, move my voice to multiply Your praise abundantly. 1 Cor 1:24 O! Power which carries its sign 4 to the earth and guides it, by that same Power which is from You, make this homily shine out to its listeners. O! You, who have spoken to us in part and through likenesses Heb 1:1 let Your instruction be voiced by me through the Son who is of Your essence. 5 O! hidden Word, which came down to the earth openly, give me of Your wealth, that I may impart it amongst the poor. Lord most high, my mouth is insufficient for Your praise: 6 make a new mouth for me that it may proclaim Your songs. Wonder (tehrâ): not simply an emotion brought on by what surpasses expectation or experience but a way of seeing, perceiving and feeling divine realities. As an integral part of revelation (gelyânâ) it occurs very often in Jacob. In his homily “On the Nativity of Our Lord,” (Bedjan, SMS,790–808) there are thirteen occurrences of tehrâ and thirteen of dumrâ. See also his homily, “On the Name ‘Wondrous’ that Our Lord was Called.” And see Hansbury, “Insight without Sight,” for the importance of tehrâ/temhâ in later Syriac tradition. 4 Sign (remzâ): according to Alwan remzâ is the personification of God’s thought (ḥuššâbâ), pronounced in the form of a commandment (pûqdânâ) and realized through His power (ḥaylâ). See Alwan, “ ‘Remzo’,” 105. 5 Essence (ʿitûtâ ): a synonym of ʿityâ not found in early Syriac texts, first used by Aphrahat where he equates it with ʿityâ. See U. Possekel, Evidence of Greek Philosophical Concepts (CSCO) 55–59. 6 Jacob inherits Ephrem’s insistence on praise. In the Table Blessings of Ephrem there is a singular interpretation of the fall of Adam: his sin was that ‘he ate fruit and did not give praise.’ The ingratitude of Adam was redeemed by Christ when He ‘gave praise and broke bread.’ See Hansbury, Hymns of Saint Ephrem, Memra III 6. 3

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‫‪TEXT AND TRANSLATION‬‬

‫ܳܪ ܳܡܐ ܰ‬ ‫ܕܡܒܥܰܕ ܶܡܢ ܶܟ ܰ‬ ‫ܢܫ ̈ܝ ܽܗܘܢ ܰܕ ̈ܫ ܶ ܰܡ ܳ�ܢܶܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܒܨܬܐ ܥܠ ܰ‬ ‫ܰܚ ܳܘܢܝ ܬ ܳ‬ ‫ܗܪܟ ܰܕܕ� ܳ‬ ‫ܝܟ ܐ ܰܡܠܠ܀‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܳܡ ܳܪ ܐ ܛ ܶ ܳܒܐ ܺܕܕܝܠܗ ܐ ܽܢܘܢ ܳܡ ܰ� ܳܘܬܐ‪:‬‬ ‫ܽ ܳ ܳ‬ ‫ܰ ܰ ܳ ܽ‬ ‫ܡܡܠܠܘ ܶܡܛ ܶܠܬܟ܀‬ ‫ܳ ܶܡ ܳܢܟ ܐ ܽܙܘܥ ܠ‬ ‫̈ܳ ܳ‬ ‫ܒܙ ܳ‬ ‫ܐܘ ܶ‬ ‫ܕܡ ܰ‬ ‫ܬܒ ܰܪܟ ܰ‬ ‫ܕܓ ̈‬ ‫ܘܥܐ ܺ‬ ‫ܝܓ� ܰܡ ܴܠܠܬܐ‪:‬‬ ‫ܺ‬ ‫ܰܐ ܺܙܝܥ ܳܩ ܰ� ̈ܝ ܰܢ ܽ‬ ‫ܦܪܘܢ ܽܫ ܳ‬ ‫ܘܒܚܟ ܥܰܬ ܳܝܪܐܺܝܬ܀‬ ‫ܡܙܗ ܰ� ܳ‬ ‫ܰܚ ܳܝ� ܰܕܛܥܺܝܢ ܶܪ ܶ‬ ‫ܪܥܐ ܰܘ ܰ‬ ‫ܡܕ ܰܒܪ ܳ� ̇ܗ‪:‬‬ ‫ܰ ܳ‬ ‫ܕܡ ܳܢܟ ܢܶ ܰܕܢܚ ܺܡ ܳ‬ ‫ܚ� ܶ‬ ‫ܐܡܪ ܐ ܥܰܠ ܳ ܳܫ ܽܡ ̈ܘܥܶܐ܀‬ ‫ܳܒܝ ܰ ܶ ܰ ܰ ̈ ܰ ܳ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶܐܘ ܰܕܡ ܰܠܠ ܺ ܠܢ ܺܒܡ ܳ�ܘܬܐ ܰ ܘ ܳܒܕܡ ܶܘܬܐ‪ܳ ܽ ܺ :‬‬ ‫ܢܬܡܠܠ ܒܝ ܡܐܡܪܟ ܰܒܒܪ ܐ ܕܡܢ ܐܝܬܺܘܬܟ܀‬ ‫ܶ ܳ ܺ ܳ‬ ‫ܦܩܬ � ܳ‬ ‫ܝܬܐ ܕܢܶ ܰ‬ ‫ܪܥܐ ܶܓ ܳ‬ ‫�� ܳܢܐܝܬ‪:‬‬ ‫ܰܡܠܬܐܺ ܟܣܽ ܰ ܶ ܶ ܶ‬ ‫ܺ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܗܒ ܠܝ ܥܘܬ�ܝܟ ܐܬ ܶܠ ܐܢܘܢ ܒܝܬ ܡܣܟܢܐ܀‬ ‫ܽ ܳ‬ ‫ܘܚܬܟ ܳܡ ܶܪ ܐ ܰ� ܶ‬ ‫ܒܨܝܪ ̱ܗܘ ܶ‬ ‫ܽܦ ܳ‬ ‫ܘܡܐ ܺ‬ ‫ܘܡܐ‪:‬‬ ‫ܫܒ‬ ‫ܬ‬ ‫ܢ‬ ‫ܡ‬ ‫ܽ ܳ ܰ ܳ ܶ ܺ ܰ ܶ ܰ ܺ ܳ‬ ‫ܙܡ ܳܝ�ܬܟ܀‬ ‫ܦܘܡܐ ܚܕܬܐ ܥܒܕ ܠܝ ܕܢܟܪܙ ܠ‬

20

30

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ON THE CHARIOT EZEKIEL SAW

On those chosen lips which you promised in the prophecy, Zeph 3:9 may the wonderful teaching of Your divinity be voiced by me. By the love which is the sum of all wisdom, let my discourse extend to the telling of what is incomprehensible. By that faith which is the very breath of the new life, may I reach out to Your recital, which is far above any who speak. Through hope in You let me open my mouth to You, since I am convinced that You will fill it with great praise as You have promised. It is the office of the human tongue to sing praises, not the dumb creation – though even the stones could sing, were God to will it so. The open mouth as an empty vessel – see! – is looking to you, as You have promised: fill it with praise for Your love’s sake. 7 Were You to will it, it would be easy for the stones to speak of Your glory, 8 Love (ḥûbâ): on divine love Brock says that “God’s boundless love is a central theme throughout Syriac tradition” from Ephrem to Isaac the Syrian, see Brock, Spirituality, 84. According to Bou Mansour , the centrality of divine love in Jacob’s teaching is understudied and may be the most profound intuition of his work, see Bou Mansour, Théologie de Jacques I, 31– 33. Jacob situates love not in the divine will which might imply creation out of necessity but in the divine essence (ʿitûtâ). He sees divine mercy as the source of Creation, Salvation and Incarnation. And Jacob says human love is the only adequate response to God’s love as seen in the divine economy. It is also divine love that empowers human love in the understanding of Scripture, see Hansbury, “Love as an Exegetical Principle.” And elsewhere Jacob actually calls love a mediary (meṣʿâyâ): “It is right that love should stand now as a mediary, for without love, the hearer has no understanding.” See Brock, Veil on Moses Face, lines 19–20. 8 Glory (šûbhâ): refers to the glory of God, human participation in this Glory, and the manifestation of the Glory throughout creation. Words used are šûbhâ and téšbohtâ. These together with ʿiqârâ and škîntâ are the equivalent of kavod from the Hebrew root meaning heaviness and glory. Kavod is found to indicate power and majesty not only in nature and history, but also to describe an “outward manifestation of ultimate Reali7

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‫‪TEXT AND TRANSLATION‬‬

‫ܺ ܳ ܳ ܶ ܰ ܺ ݁ ܰ ܺ ܳ‬ ‫ܶ ܳ‬ ‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܒܣܦܬܐ ܓܒܝܬܐ ܗܝ ܶܕܐܫܬܘܕܝܬ ܳܒ‬ ‫ܐܡܪ ܬ ܳ‬ ‫ܗܪ ܐ ܰܕ ܳ‬ ‫ܐܠ ܽ‬ ‫ܬܡܠܰܠ ܺܒܝ ܺܡ ܰ‬ ‫ܢܶ ܰ‬ ‫ܟ܀‬ ‫ܘܬ‬ ‫ܗ‬ ‫ܳ ܳ ܽ ܳ ܰܺ ܽ ܳ‬ ‫ܰ‬ ‫ܒܚ ܳ‬ ‫ܽ‬ ‫ܝܡܘܬܐ‪:‬‬ ‫ܘܒܐ ܺܕܐܝܬܘܗܝ ܣܟܐ ܰܕܟ� ̇ܗ ܚ ܳܟ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶܐܡܬܘܚ ܶܡܠܰܬܝ ܥܰܠ ܬܫܥܺܝܬܐ ܕ� ܶܡ ܰ‬ ‫ܬܕ ܳܪܟܐ܀‬ ‫ܰ ܳ ܰ̈ ܰ ̈ ܶ‬ ‫ܰ ܳܽ ܳ‬ ‫ܘܬܐ ܺ‬ ‫ܐ‪:‬‬ ‫ܬ‬ ‫ܕ‬ ‫ܚ‬ ‫ܐ‬ ‫ܝ‬ ‫ܕܚ‬ ‫ܐ‬ ‫ܘܩ‬ ‫ܣ‬ ‫ܝ‬ ‫ܗ‬ ‫ܝ‬ ‫ܕܗ‬ ‫ܶܒܗܝܡܢ‬ ‫ܷ‬ ‫̱‬ ‫ܰ ܺ ܶ ܰ ̈ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܡܛܐ ܠܫܪܒܟ ܶܕܪܡ ̱ܗܘ ܣܓܝ ܡܢ ܡ ܴ��܀‬ ‫ܰ‬ ‫ܒܣ ܳ‬ ‫ܰ‬ ‫ܒܪ ܐ ܰܕܥܠܰܝܢ ܐܦܬܚ ܳܠܟ ܽܦ ܰܘܡܝ ܰܟܕ ܰܡ ܰܫܪ ܐ̱ ܳܢܐ‪:‬‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܐܫܬ ܺ‬ ‫ܕܡܠܶܝܬ ̱ܗܘ ܶܠܗ ܽܫ ܳ‬ ‫ܘܕܝܬ܀‬ ‫ܘܒܚܐ ܰܪ ܳܒܐ ܐܝܟ ܰܕ‬ ‫ܺ‬ ‫ܝܚܐ ܳܡ ܳܐܢܐ ܺ‬ ‫ܣܦ ܳ‬ ‫ܽܦ ܳ‬ ‫ܦܬ ܳ‬ ‫ܝܩܐ ܳܗܐ ܳܚܐܪ ܳܠܟ‪:‬‬ ‫ܐ‬ ‫ܘܡ‬ ‫ܰ ܶ ܰ‬ ‫ܘܒܚܐ ܶܡܛܠ ܽܚ ܳ‬ ‫ܐܫܬ ܺ‬ ‫ܘܕܝܬ ܬܶܡܠܺܝܘܗܝ ܽܫ ܳ‬ ‫ܘܒܟ܀‬ ‫ܕܐܟ ܕ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܽ‬ ‫̈‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܐܦܐ ܫ ܳ‬ ‫ܘܒܚܟ ܐܠܘ ܳܨܒܝܬ‪:‬‬ ‫ܦܫܝܩ ̱ܗܘ ܢܡܠܢ ܟ ܷ‬

‫‪545‬‬

‫‪ty.” See Quispel, “Ezekiel 1:26.” Both Jacob and the rabbis are concerned‬‬ ‫‪about the possibility of experiencing Ezekiel’s vision of the throne of‬‬ ‫‪Glory. Also in Aphrahat, particularly in Demonstration 14, one finds glory‬‬ ‫‪imagery and even allusions to Hekhalot literature. See Golitzin, “Recover‬‬‫”‪ing the ‘Glory of Adam’.‬‬

22 40

45

50

ON THE CHARIOT EZEKIEL SAW

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

10

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‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܶ ̈ܳ ܰ ̈ܳ ܳ ܺ ܶ ܰ‬ ‫ܨܒܝ ܕܬܫܬ ܰܒܚ܀‬ ‫ܡܢ ܣ ܴ‬ ‫ܦܘܬܐ ̈ ܶܡ ܴܠ ܶܠ ܽܬܐ ܶ‬ ‫ܰ ܰ ܳ ܽ‬ ‫ܘܡܐ ܽ‬ ‫ܱ� ܶ‬ ‫ܺ‬ ‫ܘܥܘܡܩܐ ܐܠܘ ܐܬܬܙܝܥܘ ܠܡܡܠܠܘ‪:‬‬ ‫ܙܥ ܺ‬ ‫ܽ‬ ‫ܘܢܟ ܶܒ ܺ‬ ‫ܢܡܠ ܽ ܳ‬ ‫ܘܪܝܢ ̱ܗ ܰܘܘ ܳܠܟ ܰܕ ܰ‬ ‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ� ܰܫܬܝ̈ܩܐ ܳ‬ ‫ܚ� ܰܦܝ ܢܶܥܠܘܢ ܰܠ ܰ‬ ‫ܡܫ ܳܒ ܽܚܘ‪:‬‬ ‫ܺ ܰ ܷܳ ܳ ܺ ܰ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶܠܝ ܡ�� ܢܥܝܪܢܝ ܬܗܪ ܐ ܥܠ ܶܝܘܠܦܢܟ܀‬ ‫ܽ ܳ‬ ‫ܐ ܽܠܘ ܳܒܥܶܝܬ ܝܰ ܳܡܐ ܘܝܰ ܳ‬ ‫ܫܒܘܚܬܟ‪:‬‬ ‫ܒܫܐ ܰܙܡܪܘ ܬ‬ ‫ܶ ܶ‬ ‫ܘܒܚܟ ܺܒܝ ܢܶ ܰܙܕ ܽ‬ ‫ܫ� ܝܰ ܳܡܐ ܳ‬ ‫ܘܩܠ ܰ ̈ܝ ܽܫ ܳ‬ ‫ܡܪܘܢ܀‬ ‫ܢ‬ ‫ܶ ܳ ܰ ܳ ܰ ܳ ܰ ܳ ܶ ܳ ܳ‬ ‫ܐܢ ܫܦܪ ܠܟ ܐܪܥܐ ܡܡ�� ܡܛܠܬܟ‪:‬‬ ‫ܰ ܳܽ ܳ ܶ ܳ ܰ ܳ ܺ ܶ ܽ ܳ‬ ‫ܗܒ ܝܗܘܒܐ ܫܬܩܐ �ܪܥܐ ܘܠܝ ܬܫܒܘܚܬܐ܀‬ ‫ܢܶܫܠܽܘܢ ܳܗ ܶܠܝܢ ܰܕ ܰ‬ ‫ܫ� ܴ̈ܝܐ ܐ̱ ܽܢܘܢ ܰܒ ܳ‬ ‫ܟܝ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܺ‬ ‫ܬܡܠܰܠ ܺܡ ܳ‬ ‫ܺ‬ ‫ܘܒܝ ܢܶ ܰ‬ ‫ܐܡܪ ܐ ܽ‬ ‫ܕܫ ܳ‬ ‫ܘܒܚܟ ܳ ܥܰܬ ܳܝܪ ܻܐܝܬ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܨ ܳ‬ ‫ܠܡܟ ܐ ܳܢܐ ܐ ܶܦܢ ܢܶܦܠܬ ܶܡܢ ܺܚ ܽܐܪܘܬܐ‪:‬‬ ‫ܰ ܳ ܰ ܶ ܰ ܶ ܶ ܳ ܶ ܰ ܰ ܳ‬ ‫ܒܨܠܡܟ ܡܠܠ ܕܩܢܐ ܡܠܬܐ ܰ ܡܢ ܡܘܗܒܬܟ܀‬ ‫ܰ ܰ ܳ‬ ‫ܒܕܝܠܶܗ ܽܟܠ ܰܡܢ ܰܕ ܶ‬ ‫ܰܢܩ ܶܘܐ ܺ‬ ‫ܒܪ ܳܝܬܝܗܝ‪:‬‬ ‫ܒܪ ܐ ܐܝܟ ܕ‬ ‫ܳ ܶ ܰ‬ ‫ܝܡܐ ܳ‬ ‫ܪܚ ܳ‬ ‫ܕܥ ܽܒ ܽ‬ ‫ܫܬܚܠܰܦ ܳ‬ ‫ܛܟܣܐ ܺ‬ ‫ܘܕܘܬܟ܀‬ ‫ܘ� ܢ‬

‫‪546‬‬

‫‪with human inclination (yeṣrâ) and teaching yûlpânâ. See Bou Mansour,‬‬ ‫‪“Pensée Symbolique,” 412.‬‬

24 55

60

65

ON THE CHARIOT EZEKIEL SAW

The sea for the fish, and the earth that it may bear the sons of men, and the image with speech, that it may be stirred all the day to Your praise. By virtue of what is Yours, my Lord, let there be limpid 13 praise from those who are endowed with speech. What my nature has demanded of me is that I sing Your praise while I stand amazed. 14 The very pulse of my created being requires Your praise, and, as by its nature, it hastens to You to give praise. Your instruction has shone forth in me, though I did not insist on gathering voices and words from the silent creatures. God is greater than all creation, above the heights and beneath the depths, infinite and not comprehended Ps 138:6 It is from myself that both knowledge and wonder have come and it is not from any other source that I have known what Your glory is. It is from my creation, my Lord, that the knowledge of You comes that You are without limit, and by nature I knew that I would find it incomprehensible. You have concealed that knowledge, which knows Your business, in human nature, and in the case of whatever human nature does not know, Error steps in and takes hold. Wherever should I go to seek You, my Judge, if I should go astray?

Limpid (šapyâ, šapyûtâ): refers to transparency of soul, opening one to revelation and entry to the New World. There are two references to it in biblical writings: 4 Esdras 6:32 and Apoc. Baruch 66.1. The term occurs several times in Ephrem. In Hymns on the Nativity 3.8, he refers the term to Christ. In John the Solitary, Christ is referred to as the model of limpidity. See Lavenant, Dialogues et Traités, Introd. 14 Amazed (tehrâ). 13

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‫‪60‬‬

‫‪65‬‬

‫‪TEXT AND TRANSLATION‬‬

‫�� ̈ܘܢܶܐ ܰܘ ܳ‬ ‫ܝܰ ܳܡܐ ܽ‬ ‫ܐܪܥܐ ܕܬܶܛܥܰܢ ܰܠ ܰ‬ ‫ܒ� ̈� ܳܢ ܳܫܐ‪:‬‬ ‫ܳ‬ ‫ܘܨ ܳ‬ ‫ܠܡـــܐ ܡܠܺܝـــ� ܕܢܶܬܬܙܺܝـــܥ ܽܟ ܽ‬ ‫ܰ‬ ‫�ܝـــܘܡ ܥܰـــܠ‬ ‫ܶ ܽ ܳ‬ ‫ܬܫܒܘܚܬܟ܀‬ ‫ܽ ܳ ܰ ܳ ܶ ܰ ̈ ܶ‬ ‫ܺ ܳ‬ ‫ܳ‬ ‫ܒܕܝܠܟ ܰ ܳܠܟ ܡܶܪܝ ܫܘܒܚܐ ܫܦܝܐ ܳܡܢ ܡ ܴ��‪:‬‬ ‫ܰܕ ܳ‬ ‫ܟܝܢܝ ܬܒܥܰܢܝ ܐ ܰܙܡܪ ܽܫ ܳ‬ ‫ܘܒܚܟ ܰܟܕ ܬ ܰܗܪ ܶܐ̱ ܳܢܐ܀‬ ‫ܽ ܳ‬ ‫ܰ ܳܶ ܳ ܳ‬ ‫ܰ‬ ‫ܦܬܐ ܕܬܶ ܰ‬ ‫ܫܒܘܚܬܟ‪:‬‬ ‫ܬܒܥ ܥܰܠ ܬ‬ ‫ܒܪܝܬܝ ܒܟ�ܢܗ ܳܪ‬ ‫ܳ‬ ‫ܰܘܐܝܟ ܰܕ ܰ‬ ‫ܡܟܢܶܐ ܶܪܗܛܐ ܳ‬ ‫�ܘܬܟ ܰܠ ܰ‬ ‫ܡܫ ܳܒ ܽܚܘ܀‬ ‫ܳ‬ ‫ܐܡܪܟ ܰܟܕ � ܝ ܶ ܶ‬ ‫ܰܕܢܚ ܺܒܝ ܺܡ ܳ‬ ‫ܨܦܬ ܰܠ ܰ‬ ‫ܡܟ ܳܢ ܽܫܘ‪:‬‬ ‫ܳ ̈ ܶ ̈ ܶ ܶ ܳ ܳ ܰ ܺ ܳ̈ ܳ‬ ‫ܐ܀‬ ‫ܬ‬ ‫ܶܩ ܷ� ܘܡ ܷ� ܰܡܢ ܳ ܒ ܳ�ܝܬܐ ܺ ܰܫܬܳܝܩ ܳ ܶ ܽ ܳ‬ ‫ܡܢܝ ̱ܗܘ ܕܗܘܬ ܐܦ ܝܕܥܬܐ ܐܦ ܬܕܡܘܪܬܐ‪:‬‬ ‫ܘܠܘ ܶܡܢ ܰܓ ܳܒܐ ܐ ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܚܪ ܳܢܐ ܝܶܕܥܶܬ ܽܫ ܳ‬ ‫ܘܒܚܟ ܳܡܢܐ ̱ܗܘ܀‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܡ ܳܢ ̇ܗ ܰܕ ܺ‬ ‫ܒܪܝܬܝ ܺܝ ܰܕܥܬܟ ܳ ܳܡܪܝ ܰܕܕ� ܳܣ ܰܟܐ ܐܢ̱ܬ‪:‬‬ ‫ܟ� ܳܢ ܺܐܝܬ ܝܶܕܥܶܬ ܶܕ ܰܐܕܥ ܕ� ܶܡ ܰ‬ ‫ܰܘ ܳ‬ ‫ܬܕ ܰܪܟܬ܀‬ ‫ܳ‬ ‫ܛܡܪܬ ܺܝ ܰܕܥܬܐ ܕܝܳ ܳ‬ ‫ܕܥܐ ܰܫ ܳ‬ ‫ܟ� ܳܢܐ ܰ‬ ‫ܶܒܗ ܰܒ ܳ‬ ‫ܪܒܟ‪:‬‬ ‫ܠܒ ܳ‬ ‫ܝܡܐ ܰܘ ܺ‬ ‫ܘܥܝܝ ܳܩ ܳ‬ ‫ܳ‬ ‫ܘܡܐ ܳܕ� ܳܝ ܰܕܥ ܛܽ ܰ‬ ‫ܝܟܐ ܳ� ̇ܗ܀‬ ‫ܶ ܳ‬ ‫ܰ ܳ ܺ‬ ‫ܶ‬ ‫ܝܟܐ ܐ ܰܙܠ ܐܒܥܶܝܟ ܰܕ ܝܳܢܝ ܐܢ ܛ ܶ� ܳܢܐ ܐ̱ ܳܢܐ‪:‬‬ ‫�‬

26 70

75

80

85

90

ON THE CHARIOT EZEKIEL SAW

And to what place where you are not, if I should wander? Were I to go up to the heavens – see! – You are there; and if again I were to go down to Sheol, there, too, You are to Ps 139:8 be found. If my intellect were to lift me up to the heights, I would see You; and if my understanding were to hurl me into the abyss, I would find You. Heaven is too small and is filled by You, and You bear it up, and the earth as well is inadequate and not sufficient for You, that You should be contained by it. The world is too small for You, and all its regions do not suffice You, and where would the intellect go looking were it to seek You out? If I should go looking for You by casting my intellect beyond the world, see! there You are, in the place void of other inhabitants. If I should remain on this side of the world, You are not far away, because You are close to whomever seeks to cleave to You. If I should stand at the top of all the high places, there are yet other heights, there beneath You, which are subject to You. And if I descend beneath the bottom of all the depths, beneath them all You stand, supporting the depths lest they grow weak. You are resplendent in the height, and if You were to let it go, it would not stand. You hold fast the deep, and, once more, were You to abandon it, it would founder. You embrace the air, and if You let go of it, it too would pass away. The sea is grasped by You, and the fact that it will not become desolate is due to You. He created the universe from nothing and it hangs, suspended, on His authority The world is a great tent that You have pitched for all the species You created, and because of You it hangs established on nothing.

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‫‪75‬‬

‫‪80‬‬

‫‪85‬‬

‫‪90‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܳ ܰ ܳ ܰ ܰ ܰ ܶ‬ ‫ܕܠܘ ܬ ܳܡܢ ܐܢ̱ܬ ܐܢ ܳܫ ܰ ܶܓܐ ܐ̱ ܰܳܢܐ܀‬ ‫ܶܘ�ܝܢܐ ܐܬܪ ܐ‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܢ ܰܠ ܰ‬ ‫ܶ‬ ‫ܫܡ ܳܝܐ ܓܝܪ ܽܣܠܩ ܐ̱ܢܐ ܗܐ ܬܡܢ ܐܢ̱ܬ‪:‬‬ ‫ܳܶ ܳ ܳ̇ ܶ ܰ‬ ‫ܐܢܗܘ ܰ‬ ‫ܶܘ ܽ‬ ‫ܟܚ ݁‬ ‫ܫܬ ܰ‬ ‫܀‬ ‫ܬ‬ ‫ܕܠ ܽܫܝܘܠ ܬܘܒ ܢܚܬ ܐ̱ܢܐ ܒܗ ܡ‬ ‫‪547‬‬ ‫ܶܐܢ ܰܠ ܰ‬ ‫ܡܪ ܳ‬ ‫ܘܡܐ ܰܢܕ ܶܠܝܢܝ ܰܗ ܳܘܢܐ ܳܠܟ ܳܚ ܶܙ ܐ ܐ̱ ܳܢܐ‪:‬‬ ‫ܫܕܝܢܝ ܰܡ ܰܕܥܝ ܳܠܟ ܶܡ ܰ‬ ‫ܶܘܐܢ ܰܠ ܽ‬ ‫ܬܗ ܳ‬ ‫ܘܡܐ ܢܶ ܶ‬ ‫ܫܟܚ ܐ̱ ܳܢܐ܀‬ ‫ܫܡ ܳܝܐ ܽ‬ ‫ܘܪ�ܐ ܰ‬ ‫ܰ‬ ‫ܘܡ ܳ‬ ‫ܙܥ ܳ‬ ‫�ܝܐ ܶܡ ܳܢܟ ܰܘ ܶܛܥܺ ܳܝܢܐ ܳܠܟ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܘ ܳ‬ ‫ܒܨ ܳܝܪ ܐ ܘ� ܳܣ ܳ‬ ‫ܐܪܥܐ ܺ‬ ‫ܦܩܐ ܳܠܟ ܕܬܣܬ ܰܝܰܟ ̄ ܳܒ ܳ ̇ܗ܀‬ ‫ܳ‬ ‫ܦܩܝܢ ܳܠܟ ܐ ܰ‬ ‫ܽ‬ ‫�ܡܐ ܘ� ܳܣ ܺ‬ ‫ܙܥܘܪ ܳܠܟ ܳܥ ܳ‬ ‫ܬ�ܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܐܝܟܐ ܺܢ ܰܐܙܠ ܢܶܒܥܶܝܟ ܰܗ ܳܘܢܐ ܐܢ ܳܒܥܶܐ ܳ‬ ‫ܰܘ ܳ‬ ‫ܟ܀‬ ‫ܠ‬ ‫ܶ‬ ‫ܶ ܳ ܳ ܶ‬ ‫ܰ‬ ‫�ܡܐ ܐܢ ܳܫ ܶܪ ܐ ܺܠܝ ܰܗ ܳܘܢܐ ܐܒܥܶܝܟ‪:‬‬ ‫�ܗ ܰܠ ܰܡܢ ܥ‬ ‫ܰ ܳ ܰ ܶܕ ܶ ܳ ܽ ܶ‬ ‫ܳܗܐ ܬ ܳ‬ ‫ܐ܀‬ ‫ܘ�‬ ‫ܡ‬ ‫ܥ‬ ‫ܢ‬ ‫ܡ‬ ‫ܐ‬ ‫ܨ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐܬܪ‬ ‫ܒ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܢ‬ ‫ܡ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ܳ ܰ ܰ ܰ‬ ‫ܳ‬ ‫ܠܟܐ ܶܡܢ ܳܥ ܳ‬ ‫ܪܚܩ ܐܢ̱ܬ‪:‬‬ ‫�ܡܐ ܐܢ ܳܩܐܡ ܐ̱ܢܐ ܰ� ܡ‬ ‫ܰܕ ܽ‬ ‫ܕܒܥܶܐ ܕܢܶ‬ ‫ܘܪܒܐ ܰܐܢ̱ܬ ܰ� ܳܝܢܐ ܳ‬ ‫ܒܩ ܳ‬ ‫ܬܛ ܶܦܐ ܶ ܳܒܟ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܥܰܠ ܺܪ ܺܫܝܬܐ ܽܕܟ ܽ‬ ‫�ܗܘܢ ܰ� ܶ‬ ‫ܘܡܐ ܐܢ ܳܩܐܡ ܐ̱ ܳܢܐ‪:‬‬ ‫ܰ‬ ‫ܘܡܐ ܐ ܳ‬ ‫ܰ� ܶ‬ ‫ܠܬܚܬ ܶܡ ܳܢܟ ܐܺܝܬ ܰܕ ܺ‬ ‫ܚ� ܢܶ‬ ‫ܟܒ ܺ‬ ‫ܝܫܝܢ ܳܠܟ܀‬ ‫ܐ‬ ‫̱‬ ‫ܽ ̈ ܶ‬ ‫ܶ ܳ‬ ‫ܫܬܐ ܽܕܟ ܽ‬ ‫ܰܘ ܶ‬ ‫ܘܡ ܶܩܐ ܐܢ ܳ ܳܢ ܶܚܬ ܐ̱ ܳܢܐ‪:‬‬ ‫�ܗܶܘܢ ܥ‬ ‫ܬܚܝܬ ܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܡ ܶܩܐ ܕ� ܢܶ ܰ‬ ‫ܠܬܚܬ ܳܩܐܡ ܐܢܬ ܕܬܛܥܰܢ ܽܥ ̈‬ ‫ܬܪ ܽܦܘܢ܀‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܡܐ ܺܙܗܝܪ ܐܢܬ ܶܘܐܠܘ ܰܐ ܺ‬ ‫ܰ‬ ‫ܪܦܝܬ � ܳܩܐܡ ̱ܗܘܐ‪ܳ:‬‬ ‫ܒܪ ܳ‬ ‫ܾ‬ ‫̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܠܒܝܟ ܰܐܢܬ ܶܘ ܽ‬ ‫ܽ‬ ‫�ܥ ܳ‬ ‫ܘܡܩܐ ܺ‬ ‫ܫܒ ܳܩܬܝܗܝ ܬܘܒ ܛ ܰܒܥ ̱ܗ ܳܘܐ܀‬ ‫ܐܠܘ‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܥܦ ܰ‬ ‫ܝܩܬ �ܐܪ ܶܘܐܢ ܳܬܪܦܐ ܶܠܗ ܳܥ ܰܒܪ ܳܐܦ ܽܗܘ‪:‬‬ ‫ܰܐ ܺܚܝܕ ܳܒܟ ܝܰ ܳܡܐ ܰܘܕ� ܢܶ ܰ‬ ‫ܚܪܒ ܶܡܢ ܺܕܝܠ ܽܟ ̱ܗ ܶܝ܀‬ ‫�ܡܐ ܠܛ ̈‬ ‫ܘܗܡܐ ܰܕ ܰ‬ ‫ܫܟܢܐ ܰܪ ܳܒܐ ܺܢܩܝܫ ܳܠܟ ܳܥ ܳ‬ ‫ܰܡ ܳ‬ ‫ܒܪܝܬ‪:‬‬ ‫ܰ ܶ ܳ ܶ ܰ ܳ ܶ ܶ ܶ ܽ ܳ ܳ‬ ‫ܘܬ� ܩܐܡ ܥܠ � ܡܕܡ ܡܛܠܬܟ܀‬

28

95

100

105

110

115

ON THE CHARIOT EZEKIEL SAW

The heights are secured and the world is built up, without foundations, established without anything, it stands there as though on something. The earth is laid out, and there is nothing on which it is laid, yet it hangs and stands, indeed, this earth which is not founded on anything. The citadel of the human species is mightily built and established, and is suspended, by means of the sign, without foundations or columns. There is nothing beneath the earth to carry its great weight, nor is there anything above that might hold the wide world. There is no support for the heights to hold up their habitations, neither are there walls for the deeps to hold up their roofs. The house of the human species stands isolated on all sides, there are neither walls, nor foundations, nor columns. The creation is stirred and dwells in this house full of wonders, and does not discern that all of it exists in a void. For what thing could there be that would carry all the earth, and could bear this weight and not succumb? Even if there were something that could carry the whole earth, it would collapse on itself because of the weight it would bear. But because it is on nothing that the earth is suspended, it stands and still is immoveable, for there is nothing that might collapse. His power [ḥaylâ] and His sign [remzâ] sustain it, preserving the opposites in harmony The hidden sign carries it and stands like the Mighty One, and there is nothing that knows how to fall or grow weak. The sea and the dry land dwell in proximity with each other, and neither are they overpowered nor exceed their bounds. They are opposites but are filled with peace, this one with that one, and their domains are not corrupted by their contraries. The earth is set above the waters and is not melted away,

‫‪29‬‬

‫‪95‬‬

‫‪100‬‬

‫‪105‬‬

‫‪110‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܺ ܺ ܰ ܶ ܰ ܶ ܳ ܳ ܳ ܶ ܶ ̈ܶ‬ ‫ܐܣܐ‪:‬‬ ‫�ܡܐ ܕ� ܫܬ‬ ‫ܩܒܝܥܝܢ �‬ ‫ܘܡܐ ܰܘܒܢܐ ܳ ܶܥ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܘܕ� ܶܡ ܶܕ ܰܡ ܡ ܳܬܩܢ ܩܐܡ ܐܝܟ ܕܒܡܕܡ܀‬ ‫ܝܡܐ ܐ ܳ‬ ‫ܪܥܐ ܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܥܠܰܘܗܝ ܺܣ ܳ‬ ‫ܺܣ ܳ‬ ‫ܝܡܐ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫�ܝܐ ܳ‬ ‫ܘܩ ܳ‬ ‫ܶܐ ܳ� ܬ ܳ‬ ‫ܝܡܐ ܐܦ ܺܗܝ ܕ� ܥܰܠ ܶܡ ܶܕܡ܀‬ ‫ܝܪܬ ܛܽ ̈‬ ‫ܰܒ ܳܢܝܐ ܳ‬ ‫ܝܡܐ ܺܒ ܰ‬ ‫ܘܩ ܳ‬ ‫ܘܗ ܶܡܐ ܰܳܓܢ̱ ܳܒ ܳܪܐܺܝܬ‪:‬‬ ‫ܰ ܳ ܶ ܳ ܳ ܶ ܶ ̈ܶ‬ ‫ܰ ܽ ̈ܶ‬ ‫ܘܕ ܐ܀‬ ‫ܐܣܐ ܘ� ܥܡ‬ ‫�ܝܐ ܒܪܡܙ ܐ ܰܕ� ܫܬ‬ ‫ܘܬ‬ ‫ܪܥܐ ܶܡ ܶܕܡ ܢܶܛܥܰܢ ܽܝ ܳ‬ ‫ܬܚܝܬ ܐ ܳ‬ ‫ܘܩܪ ܐ ܰܪܒܐܳ‬ ‫ܳ� ܶ‬ ‫ܳܘ� �ܥܶܠ ܶܡ ܳܢ ̇ܗ ܶܡ ܶܕܡ ܰܕ ܺܐܚܝܕ ܳܥ ܳ‬ ‫�ܡܐ ܰܦ ܳ‬ ‫ܬ�ܐ‬ ‫ܳ� ܰܠ ܰ‬ ‫ܘܡܐ ܳܣ ܳ‬ ‫ܡ� ܶ‬ ‫ܡܟܐ ܕܢܶ ܽ‬ ‫ܐܚܘܕ ܶܡ ܳ‬ ‫ܕ� ܰ ܰ� ܽܝܗܘܢ‪:‬‬ ‫ܳ ܳ‬ ‫�ܒܟ ܬ ܺ‬ ‫ܦ� ܽ‬ ‫�ܥ ̈‬ ‫ܛ� ̈ܝܠ ܰ ܽ‬ ‫ܘܡ ܶܩܐ ܶܐ ̈ܶܣܐ ܶ‬ ‫ܠܡ ܰ‬ ‫ܝܗܘܢ܀‬ ‫ܐ ܰ ܰ ܳ ܶ ܰ ܳ ܽ ̈ܶ‬ ‫ܰ ܺ‬ ‫ܽ‬ ‫̈‬ ‫ܶ‬ ‫ܡܫܠ ܶܚ ܩܐ ܳܡ ܒܝܬܐ ܕܛ ܳܘܗܡܐ ܡܢ ܟܠ ܓܒܝܢ‪:‬‬ ‫ܶ ܶ ̈ܶ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܐܣܐ ܘ� ܥܰ ܽܡ ̈ܘ ܶ‬ ‫ܐ܀‬ ‫ܕ‬ ‫ܬ‬ ‫ܫ‬ ‫ܘ�‬ ‫ܐ‬ ‫ܣ‬ ‫ܘ‬ ‫ܕ� ܐ ܳ ܺ ܳ ܰ ܳ ܰ ܳ ܶ‬ ‫ܘܡܪ ܐ‪ܳ:‬‬ ‫ܡ� ܽܕ ܳ‬ ‫ܺ‬ ‫ܳܫܓܝܫܐ ܒܪܝܬܐ ܳ ܘܫܪ�ܐ ܒܒܝܬܐ‬ ‫ܳ‬ ‫ܽ‬ ‫ܬܒ ܳܝܢܐ ܰܕܒ� ܶܡ ܶܕܡ ܳܩ ܳ‬ ‫ܘ� ܶܡ ܰ‬ ‫ܝܡܐ ܟ� ܰ ̇ܗ܀‬ ‫ܗܘܐ ܕܢܶܛܥܰܢ � ܳ‬ ‫ܡܘܢ ܶܓܝܪ ܶܡ ܶܕܡ ܐܺܝܬ ܳ‬ ‫ܪܥܐ‬ ‫ܘܩܪ ܐ ܳܘ� ܢܶ ܰ‬ ‫ܝܒܪ ܗ ܳܘܐ ܳܗ ܳܢܐ ܽܝ ܳ‬ ‫ܢܣ ܰ‬ ‫ܰܘ ܰ‬ ‫ܬܪ ܶܦܐ܀‬ ‫̱‬ ‫ܰ‬ ‫ܶܐ ܾܠܘ ܶܡ ܶܕܡ ܐܺܝܬ ܗ ܳܘܐ ܰܕܛܥܺܝܢ � ܳ‬ ‫ܪܥܐ ܽܟ ܳ� ̇ܗ‬ ‫̱‬ ‫ܽܗܘ ܰܗܘ ܶܡ ܶܕܡ ܳܢ ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܠ ̱ܗܘܐ ܠ ܰܗ ܒܝ ܰܘܩܪ ܐ ܕܛܥܝܢ܀‬ ‫ܦ‬ ‫�ܝܐ ܐ ܳ‬ ‫ܶܐ ܳ� ܶܡܛܠ ܕܥܰܠ ܳ� ܶܡ ܶܕܡ ܬ ܳ‬ ‫ܪܥܐ‪:‬‬ ‫�ܝܐ ܳ� ܶܡ ܶܕܡ ܶܓܝܪ ܰܐ ܰ‬ ‫ܳܩ ܳ‬ ‫ܘܫ ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܝܟܢ ܳܢ ܶܦܠ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܣܝܐ ܛܥܺܝܢ ܳ� ̇ܗ ܳ‬ ‫ܶܪ ܳ‬ ‫ܡܙ ܐ ܰܟ ܳ‬ ‫ܘܩܐܡ ܰܐܝܟ ܰܓܢ̱ ܳܒ ܳܪ ܐ‪:‬‬ ‫ܘܠܘ ܶܡ ܶܕܡ ܗܘ ܳܕܝ ܰܕܥ ܳܢ ܶܦܠ ܐܘ ܢܶ ܰ‬ ‫ܰ‬ ‫ܬܪ ܶܦܐ܀‬ ‫ܰ ܳ ܰ ܳ ̱ ܰ ܳ ܽ ܳ ܶ ܰ ܳ ܶ̈‬ ‫ܘܬܐ ܫܪܝܢ ܕܚܕ ܷܕܐ‪:‬‬ ‫ܝ ܳܡܐ ܘܝܒܫܐ ܒܫܒ ܳܒ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܘ� ܶܡܬܥܰ ܺ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫�ܒܝܢ ܘܐܦ� ܥ�ܒܝܢ ܒ ܽ‬ ‫ܬܚܘܡܝܗܘܢ܀‬ ‫ܶ‬ ‫ܰܣ ܽܩ ܳ‬ ‫ܘܒ� ܺܝܝܢ ܰܘܡܠܝܢ ܰܫ ܳܝܢܐ ܳܗ ܳܢܐ ܥܰܡ ܰܗܘ‪:‬‬ ‫ܳ ܶ ܰ ܺ ܽ ܳ‬ ‫ܒܣ ܽܩ ̈‬ ‫ܘܒܠ ܰ ܽ‬ ‫ܘܠܛ ܰܢ̈ ܽ‬ ‫ܝܗܘܢ ܰ‬ ‫ܝܗܘܢ܀‬ ‫ܺܘ� ܳܡ ܰ‬ ‫ܬܚ ܳܒܠܝܢ ܶܫ ܶ ܰ ܳ ̈ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܣܝܡܐ ܐܪܥܐ �ܥܠ ܡܢ ܡܝܐ ܘ� ܡܬܡܣܝܐ‪:‬‬

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ON THE CHARIOT EZEKIEL SAW

and the sea is collected in the depths of the earth and does not dig through it. And the earth carries the sea, and is not harmed by it, and the floods support the dry land, and the latter is not soaked by them. Soil is scattered over the raging floods and bears the burden of all the species without weakening. And the seas collect on the slopes of the dry land, and do not wear away the lowly soil beneath them. And – see! – it seems that the waters bear up the earth, and the earth, the seas, and whoever sees this will understand that everything is founded on the void by the Creator, and by His command 15 everything exists where it is. The hidden sign watches mightily over the natures, and because of this the elements 16 are free from strife. Dust and water would not have wanted to be become neighbors if they had not been bound by the Power that guides the worlds. If it were the case that the waters were actually carrying the earth, as they seem to, what then is carrying these waters that carry the earth? If it were that the earth was bearing the sea, as we were saying, what would be holding fast this earth which is beneath the sea? It is clear even to a person lacking in knowledge, that there is nothing which supports anything, save for the sign. For the waters would be incapable of carrying the high mountains, nor would the earth which is beneath the seas be capable of carrying their torrents, but because of the Power that is hidden and carries them both, the sea and dry land exist and are at peace within their bounds. Command (pûqdânâ). Elements (ʿesṭuksê): corresponding to the Greek στοιχεία, which can refer to the letters of the alphabet, but can also denote the stars or planets, the components of matter, or a fundamental principle. 15 16

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‫ܽ ̈ ܶ ܰ ܳ ܳ‬ ‫ܰܘ ܶ‬ ‫ܩܒܐ ܝܰ ܳܡܐ ܒܥܘܡܩ ̇‬ ‫ܐܪܥ ܳܐ ܘ� ܳܦ ܶܚܬ ܳ� ̇ܗ܀‬ ‫ܝܗ ܕ‬ ‫ܰ‬ ‫�ܝ ܳܡܐ ܐ ܳ‬ ‫ܰܘܛܥܺ ܳܝܢܐ ܶܠܗ ܰ‬ ‫ܘ� ܰܡ ܶܟܐ ܳ� ̇ܗ܀‬ ‫ܐ‬ ‫ܪܥ‬ ‫ܰ ܰܺ ܳ‬ ‫ܝܫܬܐ ܛܥܺܝܢ ܳܡ ܽܡ ܳܘ� ܳܘ� ܰܡ ܶ‬ ‫ܬܪ ܐ ܳ� ̇ܗ܀‬ ‫ܘ�ܝܒ‬ ‫ܦܪ ܐ ܥܰܠ ܳܡ ܽܡ ̈ܘ ܶ� ܰܒ ܺ‬ ‫ܡܒ ܰܕܪ ܥܰ ܳ‬ ‫ܰ‬ ‫ܥܪ ܳܝ��ܐ‪ܶ:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܗܡܐ ܘ� ܶܡ ܰ‬ ‫�ܗܘܢ ܛܽ ̈‬ ‫ܰܘܛܥܺܝܢ ܽ‬ ‫ܘܠܬܐ ܽܕܟ ܽ‬ ‫ܫܩ‬ ‫ܬܪ ܶܦܐ܀‬ ‫ܰ ܶ ܰ̈ ܶ ܰ ܰܺ ܳ‬ ‫ܝܫܬܐ ܶ‬ ‫ܒܪ ܳ‬ ‫ܟܢܐ ܰܕܥܠ ܶ ̇‬ ‫ܝܗ‪:‬‬ ‫ܘ ܳܩܒ ܳܝܢ ܺܝܡܡܐ ܶ ܥܠ ܰܝܒ ܳ ܺ ܳ ܰ ܽ ܰ‬ ‫ܽ‬ ‫ܘ� ܬܠܚܝܢ ܠܗ �ܥܦܪ ܐ ܫܝܛܐ ܕ ܰܬܚܘܬܝܗܘܢ܀‬ ‫ܳ ܶ ܰ‬ ‫ܣܬ ܳ‬ ‫ܒܪ ܐ ܰܕܛܥܺ ܺܝܢܝܢ ܳ� ̇ܗ ܰܡ ܳ ̈ܝܐ � ܳ‬ ‫ܪܥܐ‪:‬‬ ‫ܘܗܐ ܡ‬ ‫ܰ ܳ ܰ ̈ܶ ܰ ܳ ܳ ܰ ܶ ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܘܐܪܥܐ ܳ�ܝܡܡܐ ܘܐܝܢܐ ܕܚܐܪ ܡܣܬܟܠ ܗܘ܀‬ ‫ܶ‬ ‫ܟ�ܡ ܶܕܡ ܶܡܢ ܳܒ ܽܪ ܳ‬ ‫ܘ�ܐ‪:‬‬ ‫ܕܥܰܠ � ܶܡ ܶܕܡ ܺܣܝܡ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܘ ܽ‬ ‫�ܡ ܶܕܡ ܐ ܳ‬ ‫ܘܩܕ ܳܢܐ ܳ‬ ‫ܡܟܢ ܽܟ ܶ‬ ‫ܒܦ ܳ‬ ‫ܝܟܐ ܺܕܐܝܬܘܗܝ܀‬ ‫ܟ� ܳܢܐ ܰܓܢ ܳܒ ܳܪܐ ܺ‬ ‫ܶ‬ ‫ܣܝܐ ܺܙܗܝܪ ܰܒ ܳ ̈‬ ‫ܘܪ ܳ‬ ‫ܡܙ ܐ ܰܟ ܳ‬ ‫ܝܬ‪:‬‬ ‫̱‬ ‫ܶ ܶ ܽ ̈ܶ ܶ ܰ ܽ‬ ‫ܶ‬ ‫ܟܬ ܳ‬ ‫ܘܫܐ܀‬ ‫ܘܟܣܐ ܡܢ ܬ‬ ‫ܘܡܛܠ ܳܗ ܳܢܐ ܫܠܝܢ ܐܣܛ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܡ ܳ ̈ܝܐ ̈‬ ‫ܥܰ ܳ‬ ‫ܫܒ ܶܒܐ ܕܢܶ ܽ‬ ‫ܦܪ ܐ ܰ‬ ‫ܗܘܘܢ ܳ � ܳܨ ܶܒܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܳ‬ ‫ܰ ܰ ܳ ̈ܶ‬ ‫�ܡܐ � ܺ‬ ‫ܶܐ ܽܠܘ ܰ‬ ‫ܥ‬ ‫ܪ‬ ‫ܒ‬ ‫ܡܕ‬ ‫ܝ�‬ ‫ܒܚ‬ ‫ܚܙ ܺܝܩܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܣܒ ܺ‬ ‫ܶܐ ܽܠܘ ܰܡ ܳ ̈ܝܐ ܛܥܺ ܺܝܢܝܢ ܰ� ܳ‬ ‫ܪܥܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܝܪܝܢ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫�ܗ ܶܠܝܢ ܰܡ ̈ܝܐ ܰܰܕܛܥܺ ܺܝܢܝܢ ܳ ܳ� ̇ ܰܗ ܰܡܢ ܛܥܶܢ ̱ܗ ܳܘܐ܀‬ ‫ܶܘ ܽ‬ ‫ܪܥܐ ܺ‬ ‫�ܝ ܳܡܐ ܐ ܳ‬ ‫ܫܩܝ� ܐܟ ܶܕ ܰ‬ ‫ܐܡ ܰ‬ ‫ܐܠܘ ܰ‬ ‫ܢ‪:‬‬ ‫ܪܢ‬ ‫ܶ‬ ‫�ܗܝ ܰܐ ܳ‬ ‫ܳ� ̇ܗ ܳ‬ ‫ܪܥܐ ܰܕ ܶ‬ ‫ܬܚܝܬ ܝܰ ܳܡܐ ܰܡܢ ܳܚܐܨ ̱ܗ ܳܘܐ܀‬ ‫ܳ‬ ‫ܺܰ ܳ‬ ‫ܰܓ ܳ‬ ‫�ܝܐ ܳܗ ܶܕ ܐ ܐܦ ܰܠ ܰ‬ ‫ܕܚ ܺܣܝܪ ܶܡܢ ܝܕܥܬܐ‪:‬‬ ‫ܳܕ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܛܥܺܝܢ ܶܡ ܶܕܡ ܐ ܴ� ܶܪ ܳ‬ ‫ܡܙ ܐ܀‬ ‫ܳ‬ ‫ܰ ܳ ܺ ܽ ܶ‬ ‫ܳ‬ ‫ܥܢܝܢ ܛܘ� ܐ ܳ� ܽ ܶܡܐ‪:‬‬ ‫� ܶ ܳܓ ܰܝܪ ܰܡ ̈ܝܐ ܡܨܶܝܢ ̱ܗܘܘ ܛ‬ ‫ܘܠ ̈‬ ‫ܠܡ ܽܡ ܰ‬ ‫ܳܘܐܦ� ܐ ܳ‬ ‫ܬܚܝܬ ܝܰ ̈ܡ ܶܡܐ ܳ‬ ‫ܪܥܐ ܰܕ ܶ‬ ‫ܝܗܘܢ܀‬ ‫ܳ‬ ‫ܟܣܐ ܰܘܛܥܺܝܢ ܽ‬ ‫ܶܐ ܴ� ܶܡ ܽܛܠ ܰܚܝ� ܰܕ ܶ‬ ‫�ܗܘܢ‪:‬‬ ‫ܳܩ ܺ‬ ‫ܬܚ ܰ‬ ‫ܒܫܐ ܰܒ ܽ‬ ‫ܝܡܝܢ ܰܘܫܠܶܝܢ ܝܰ ܳܡܐ ܘܝܰ ܳ‬ ‫ܘܡ ̈ܝ ܽܗܘܢ܀‬

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ON THE CHARIOT EZEKIEL SAW

And the seas are held fast by the Power, and it watches over them, And if it had let go of them, they would have overthrown the earth and the latter would not have been inhabited. And the waters confined beneath earth are bridled by , and the citadel of clay is placed on them and not injured. Now listener, give me your intellect to gaze into hidden matters, and come, see with amazement that other sea which is on high, which is gathered to stand on the summit of the great height, and the firmament, like a garment, is extended, and supporting it without wearing it away. And above, the exalted floods of the sea on high slip away, as is natural, from that sign which has confined them. And the heights are exalted, and the waters are collected above the heights, and they neither flow away nor are exhausted by one another. And, just as they have been instructed by that sign which set them in order, there they stand, as though they were still and at rest in the deep. Let your mind take flight above the inhabited earth in which you dwell, and see how it is set between the seas, and the latter do it no harm. And over both those waters on high and those below is the commandment watchful, and they do not resist the Power that stands at their bounds. His sign and Power are the world’s sole foundation, the ground of its motion Look now above, for it is easy for you to see the wonder, that there is nothing which supports the height except for the sign. And from the testimony of this hollow place of the present life, know that the deep beneath the earth is also without foundations, and that the edifice was not founded on anything, for the earth to be established. Nor, indeed, is the firmament set on anything, as you can see – heights and depths and every side, and between the sides,

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‫ܰ ܺ ܺ ܶ ܰ ̈ܶ‬ ‫ܒܚ ܳܝ� ܰܘ ܺܙܗܝܪ ܒ ܽ‬ ‫ܡܡܐ ܰ‬ ‫ܘ‬ ‫ܘܢ‪:‬‬ ‫ܗ‬ ‫ܐܣܝܪܝܢ ܳܠܗ ܽܝ ܰ ܽ ܰ ܳ ܽ‬ ‫ܽ‬ ‫ܘܬܘܒ ܳ� ܝ ܶ ܰ‬ ‫ܬܒܬ܀݀‬ ‫ܶܘܐܠܘ ܫܪ ܐ �ܗܘܢ ܗܦܟ ̇‬ ‫ܐ‬ ‫ܪܥ‬ ‫�‬ ‫ܘܗ‬ ‫ܬܚܝܬ ܰܐ ܳ‬ ‫ܦܓܝ ܺܕܝܢ ܶܠܗ ܰܡ ܳ ̈ܝܐ ܺ‬ ‫ܚܒ ̈ܝ ܶܫܐ ܰܕ ܶ‬ ‫ܰܘ ܺ‬ ‫ܪܥܐ‪:‬‬ ‫݂‬ ‫ܳ‬ ‫ܰ ܽ ܺ ܰ ܶ ܳ‬ ‫ܺ ܳ‬ ‫ܶ ܰ‬ ‫ܬܢ ܳ‬ ‫ܟܝܐ܀‬ ‫ܘܣ ܰܝܡܐ ܺܥܠܝܗ ܳܘܢܳ ܒ ܰܝܪ ܳܬ ܡ ܶ ܽܕܪ ܐ ܘ�ܰ ܡ ܺ ̈ ܳ ܳ‬ ‫ܳ ܗܒ ܠܝ ܗܫܐ ܗܘܢܟ ܢܚܘܪ ܒ ݂ܓ��ܙܬܐ‪:‬‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫�ܝ ܳܡܐ ܐ ܺ‬ ‫ܘܬܐ ܺ‬ ‫ܗܪ ܐ ܰ‬ ‫ܚܪ ܳܢܐ ܰܗܘ ܥ ܶ ܳ� ܳܝܐ܀‬ ‫ܚܙܝ‬ ‫̱ܶ‬ ‫ܶ‬ ‫ܩܒܐ ܳ‬ ‫ܘܩܐܡ ܥܰܠ ܰܩ ܰ‬ ‫ܪܩܦܬܗ ܰܕܪ ܳ‬ ‫ܰܕ ܶ‬ ‫ܘܡ ܳܐ ܰܪ ܳܳܒܐ‪:‬‬ ‫ܰ ܳ‬ ‫ܝܥܐ ܺ‬ ‫ܚܬܐ ܺܪܩ ܳ‬ ‫ܦܪܝܣ ܰܘܛܥܺܝܢ ܶܠܗ ܘ� ܬ ܰܠܚ ܶܠܗ܀‬ ‫ܘܢ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܰܘ�ܥܠ ܫܪܥܝܢ ܫܦ�ܘܗܝ � ܰܡܐ ܶܕܝܡܐ ܕ�ܥܠ‪:‬‬ ‫ܐܝܟ ܰܕ ܳ‬ ‫ܡܟ ܺܢܝܢ ܶܡܢ ܰܗܘ ܶܪ ܳ‬ ‫ܡܙ ܐ ܕܬ ܶܚܡ ܐ ܽܢܘܢ܀‬ ‫ܳ‬ ‫ܩܒܝܢ ܰܡ ܳ ̈ܝܐ �ܥܶܠ ܶܡܢ ܰ� ܶ‬ ‫ܘܪ ܶܡܝܢ ܰ� ܶ‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫ܘܡܐ‪:‬‬ ‫ܳ ܶ ܰ‬ ‫ܬܬ ܺ‬ ‫ܫܕܝܢ ܰܐܘ ܶܡ ܰܙܕ�ܥܺܝܢ ܰܠ ܳ‬ ‫ܚܕ ܰ� ܽܝܗ ܶܘܢ܀‬ ‫ܰܘ� ܡ ܶ ܰ ܰ ܶ ܰ ܶ ܳ ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܡܙ ܐ ܕܛܟܣ ܐܢܘܢ‪:‬‬ ‫ܐܬܦܩ‬ ‫ܘ‬ ‫ܐܝܟ ܕ ܰ‬ ‫ܕܘ ܡܢ ܰ ܗ ܽܘ ܪ ̈ܶ‬ ‫ܶ ܰ ܺ ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳܩܝܡܝܢ ܬܡܢ ܘܐܝܟ ܕܒܥ ܳܘܡܩܐ ܫܠܝܢ ܘ ܰܒܗܝܠܝܢ܀‬ ‫ܶ‬ ‫ܐܛܺܝܪ ܰܗ ܳܘܢܟ ܥܰܠ ܳܥ ܰܡܪܬܐ ܳ‬ ‫ܕܒ ̇ܗ ܳ ܝܳܬܒ ܐܢ̱ܬ‪:‬‬ ‫ܕܣ ܳ‬ ‫ܚܙܝ ܺ‬ ‫ܰܘ ܺ‬ ‫ܝܡܐ ܶܡܨܥܰܬ ܝܰ ̈ܡ ܶܡܐ ܘ� ܰܡ ܶܟܝܢ ܳ� ̇ܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰܘܒܥܶܠ ܷܝܐ ܰܘܒܬܚܬ�̈ܶܐ ܺܙܗܝܪ ܽܦ ܳ‬ ‫ܘܩܕ ܳܢܐ‪:‬‬ ‫ܘܡ ̈ܝ ܽ‬ ‫ܬܚ ܰ‬ ‫ܠܚ ܳܝ� ܳܕܩܐܶܡ ܰܒ ܽ‬ ‫ܳܘ� ܳ�ܨܶܝܢ ܶܠܗ ܰ‬ ‫ܘܢ܀‬ ‫ܗ‬ ‫ܦܫܝܩ ܳܠܟ ܬܶ ܳ‬ ‫ܗܪ ܐ ܬܶ ܶ‬ ‫ܽܚܘܪ ܰܐܢ̱ܬ ܳܗ ܳܫܐ �ܥܶܠ ܰܕ ܺ‬ ‫ܚܙ ܐ‪:‬‬ ‫ܰ‬ ‫ܕܠܘ ܶܡ ܶܕܡ ܐܺܝܬ ܰܕܛܥܺܝܢ ܰܪ ܳ‬ ‫ܘܡܐ ܶܐ ܴ� ܶܪ ܳ‬ ‫ܡܙ ܐ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܕܘܬܗ ܳܕܗ ܳܢܐ ܐ ܳ‬ ‫ܶ‬ ‫ܘܡܢ ܳܣ ܽ‬ ‫ܬܪ ܐ ܚܠܺܝ� ܰܕ ܳ‬ ‫ܬ�ܢ‪:‬‬ ‫ܰ ܳ ܳ ܶ ܶ ̈ܶ‬ ‫ܰܕܥ ܳܕܐܦ ܽܥ ܳ‬ ‫ܘܡܩܐ ܰܕ ܶ‬ ‫ܐܣܐ ̱ܗܘ܀‬ ‫ܬܚܝܬ ܐܪܥܐ ܕ� ܫ ܶܬ‬ ‫ܰ‬ ‫ܘܠܘ ܥܰܠ ܶܡ ܶܕܡ ܺܣ ܶ ܳ ܳ ܰ ܳ‬ ‫ܐܪܥܐ ܬ ܰ‬ ‫ܬܩܢ‪:‬‬ ‫ܳ‬ ‫ܝܡ ܒ ܺܢ�ܢܐ ܕ ܳ ܳ ܶ ܰ‬ ‫ܳܕܐܦ� ܺܪܩ ܳ‬ ‫ܝܥܐ ܶܥܰܠ ܶܡ ܶܕܡ ܣܝܡ ܗܐ ܚܙ ܐ ܐܢ̱ܬ܀‬ ‫ܶ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܘܡܩܐ ܽ‬ ‫ܘܟ ܽ‬ ‫�ܗܘܢ ܰܓ ̈ܶܒܐ ܶ‬ ‫ܰ� ܶ‬ ‫ܘܡܨܥܰܬ ܰܓ ̈ܒܐ‪:‬‬

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ON THE CHARIOT EZEKIEL SAW

sea and dry land, the firmament and the earth, in every quarter – see! – they stand suspended and stand like a bird suspended in the air, and there is nothing on which it may perch, save on the sign. But rather the Power moves it without either wings or pinions, in order for it to stand still on nothing as if it were on something. The Power by which the universe stands is something great, and it carries the weight of all the creatures without effort. It summoned the beings, and from nothing they stirred in order to be gathered together, and everything that was made was suspended and stood on what was not made. It embodied and arranged the various bodies upon nothing, and it assigned them places as if it were in something. As one casts a stone and the force of his arm sustains it in flight, so does God’s Power sustain creation If, with your hand, you throw a stone up into the air, what carries that stone if not your power? Lift up your arm and throw the stone away from you to a distance, without wings it will fly in the air as if it were winged. And it treads on nothing and goes on wherever it goes, because there is neither anything above it nor anything beneath. Beneath it there is an abyss, and above it a great height, and from this side and that side there is nothing to hold it up. And what is this that causes the stone to speed through the air, if not the power that went forth with it from Your right hand? As long as there remains with it the force from Your right hand it hastens on its course, and yet it is not the stone which hastens, but Your power. The latter makes it go swiftly, and when the power ceases from it, it rests, and without the power it would not have been stirred to go.

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‫ܶ ܳ̈ ܳ‬ ‫ܰܳ ܰ ܳ ܺ ܳ ܰ ܳ ܽ‬ ‫ܐ܀‬ ‫ܬ‬ ‫ܝ ܳܡܐ ܶܘܝܒܫ ܳܐ ܺܪܩܝܥܐ ܰ ܘܐܪܥ ܳܐ ܰ ܘܟ ܳܠ ܰܦܢܝܳ ܳ ܰ‬ ‫ܗܳܐ ܬܠܝܢ ܩܝܡܝܢ ܐܝܟ ܦܪ ܶܚܬܐ ܶܕܬ�ܝܐ ܒܐܐܪ‪:‬‬ ‫ܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܰܕܥܠ ܰ‬ ‫ܘܗܝ ܬ ܰ‬ ‫ܫܟܢ ܐ ܴ� ܶܪ ܳ‬ ‫ܡܙ ܐ܀‬ ‫̱‬ ‫ܳ‬ ‫ܰܘ ܳܕ� ܶܓ ̈ܶܦܐ ܰܘ ܳܕ� ܶܐ ܶ‬ ‫ܒ� ܐ ܺ‬ ‫ܡܙܝܥ ܰ ܳ� ̇ܗ ܰܚܝ�‪:‬‬ ‫ܶ ܳ‬ ‫ܰܕ ܽ‬ ‫ܫ� ܥܰܠ ܳ� ܶܡ ܶܕܡ ܐܝܟ ܰܕ ܶ‬ ‫ܒܡ ܺ ܶܕܡ܀‬ ‫ܬ‬ ‫ܘܡ‬ ‫ܬܩ‬ ‫ܶܡ ܶܕ ܽܡ ܗܘ ܰܪܒ ܰܚ ܳܝ� ܰܕܥܠ ܰ‬ ‫ܘܗܝ ܳܩ ܳ‬ ‫ܝܡܐ ܬ ܶܒܝܠ‪:‬‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܠܘ ܰܟܕ ܳ�ܶܐ ܳܛܥܶܢ ܽܝ ܳ‬ ‫ܘܩܪ ܐ ܽܕܟܠ ܶܒ�ܝܳܬܐ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܩܪ ܐ ܰܠ ̈‬ ‫ܳ‬ ‫ܘܡܢ � ܶܡ ܶܕܡ ܳܙܥܘ ܢܶ ܰ‬ ‫ܗܘ�ܶܐ ܶ‬ ‫ܬܟ ܽ‬ ‫ܢܫܘܢ‪:‬‬ ‫ܽ‬ ‫ܽ ܳ ̈ܶ ܳ ܳ ̈ܶ‬ ‫ܰܘ ܶ‬ ‫ܝܡܝܢ ܽ‬ ‫ܬܠܝܢ ܳܩ ܺ‬ ‫ܐ܀‬ ‫ܢ‬ ‫ܘܩ‬ ‫ܬ‬ ‫ܒ�‬ ‫ܐ‬ ‫ܢ‬ ‫ܩ‬ ‫ܬܘ‬ ‫ܠ‬ ‫ܟ‬ ‫ܳ‬ ‫ܘܫ ܺܡܝܢ ܽܓ ܺ‬ ‫ܣܕܪ ܽܓ ̈‬ ‫ܰܓ ܶܫܡ ܰܘ ܰ‬ ‫ܘܫܡܝܢ ܥܰܠ � ܶܡ ܶܕܡ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܠܒܟ ܶܐ ܽܢܘܢ ܐ ܰ‬ ‫ܬ� ܳܘܬܐ ܐܝܟ ܰܕ ܶ‬ ‫ܰܘ ܶ‬ ‫ܒܕܡ ܶ‬ ‫ܡ܀‬ ‫ܕ‬ ‫ܶ ܳܰ‬ ‫ܶ‬ ‫ܫܕ ܐ ܺܟ ܳ‬ ‫ܶܐܢ ܶܡܢ ܐ ܺ ܳܝܕܟ ܬ ܶ‬ ‫ܐܦܐ �ܥܶܠ ܶܡܢ ܐܐܪ‪:‬‬ ‫ܳ‬ ‫�ܗܝ ܺܟ ܳ‬ ‫ܳ� ̇ܗ ܳ‬ ‫ܐܦܐ ܳܡ ܳܢܐ ܛܥܺܝܢ ܳ� ̇ܗ ܐ ܴ� ܰܚܝܠܟ܀‬ ‫ܰ‬ ‫ܐܦܐ ܠܛ ܳ‬ ‫ܫܕܝ ܺܟ ܳ‬ ‫ܳܕܪ ܳܥܟ ܰܐܢܺܝܦ ܰܘ ܺ‬ ‫ܘܪ ܐ ܰ ܶܡ ܳܢܟ‪:‬‬ ‫ܰܘ ܳܕ� ܶܓ ̈ܶܦܐ ܰܐܝܟ ܰܕ ̈ܶ‬ ‫ܒܓ ܶܦܐ ܳܦ ܳ‬ ‫ܪܚܐ ܰ ܳܒܐܐܪ܀‬ ‫ܰ‬ ‫ܘܥ ܳ‬ ‫ܘܠܘ ܳܥܠ ܶܡ ܶܕܡ ܳܕ ܳܪܟܐ ܳ‬ ‫ܒܪ ܐ � ܳ‬ ‫ܝܟܐ ܳܕ ܳܐܙ ̱�‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܘ� ܠܬܚܬ ܶܡ ܳܢ ̇ܗ ܐܺܝܬ ̱ܗܘ ܶܡ ܶܕܡ܀‬ ‫ܕ�‬ ‫ܬܚܘܬܶ ̇ܝܗ ܽܥ ܳ‬ ‫ܘܡܩܐ ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܰܪ ܳ‬ ‫ܽ‬ ‫ܘܡܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܘܡ ܳܟܐ ܶܡ ܳܟܐ � ܐܝܬ ܶܡ ܶܕܡ ܰܕ ܰ‬ ‫ܡܣ ܶܡܟ ܳ� ̇ܗ ܰ܀‬ ‫ܠܟ ܳ‬ ‫ܪܗܛ ܗ ܳܘܐ ܳ� ̇ܗ ܺ‬ ‫ܘܡ ܽܢܘ ܳܗ ܳܢܐ ܰ‬ ‫ܰ‬ ‫ܐܦܐ ܳܒܐܐܪ‪:‬‬ ‫ܕܡ ܶ ̱‬ ‫ܳ‬ ‫ܶܐ� ܰܚܝ� ܰܕ ܰ‬ ‫ܢܦܩ ܥܰ ܳܡ ̇ܗ ܳ ܶܡܢ ܝܰ ܺܡ ܳܝܢܟ܀‬ ‫ܴܰܳ ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܕܡܐ ܕܦܐܫ ܡܢ ̇ܗ ܚܝ� ܗܘ ܕܕܪܥܟ‪:‬‬ ‫ܶ ܰ ܳ ܳ ܰ ܺ ܳ ܳ ܶ ܰ ܳ‬ ‫ܡܪܗܛ ܪܗܛܐ ܘܠܘ ܗܝ ܪܗܛܐ ܐ ܴ� ܚܝܠܳܟ܀‬ ‫ܘܡܐ ܳ‬ ‫ܽܗܘ ܰܡ ܶ‬ ‫ܪܗܛ ܳ� ̇ܗ ܳ‬ ‫ܰ‬ ‫ܕܦܫ ܶܡ ܳܢ ̇ܗ ܰܚܝ� ܶܫܟܢܬ‪:‬‬ ‫ܰܘ ܳܕ� ܰܚ ܳܝ� ܳ� ܳܙ ܳ‬ ‫ܝܥܐ ̱ܗ ܳܘܬ ܰܠ ܰ‬ ‫ܡܗ ܳܠ ܽܟ݀ܘ܀‬

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Therefore it moves corresponding to the strength of the person who threw it, and when the power is sound, the stone hastens which comes forth from it. If the power is strong, the stone speeds for an extended distance, and if it be a little enfeebled, the stone quickly wobbles and falls on the earth. A person wields the stone in accordance with his strength, so that it may travel through the air. He will throw it so that it travels as much as possible, without hindrance. So, now, the Mighty One stirs the creation to move. It is suspended and established on nothing by the Power of His hand. And because His great Power which went forth with it does not wane. It rests not, and neither is there any place where it might rest. He threw creation forth that it might come to be, and it was as He willed, and His Power bears it and rules it divinely. And because His Power ceases not from it, it too is established, and because his Power does not grow weak, which might cause it to fail, the Mighty One has suspended the great stone and placed it in the air, and – look! – six thousand years it stands, and He does not put it aside. For He does not grow weary, and had He not wanted, He would not give it rest, and when He loosed it, it was not because He was weary, but because He willed it. His great Power suspended the creation over nothing, and it became itself the something on which creation is established without swerving.

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‫ܘܗ ܰܟܢ ܳܐ ܳܙ ̱� ܳ‬ ‫ܳ‬ ‫ܟܡܐ ܕܐܺܝܬ ܰܚ ܳܝ� ܰܒ ܳ‬ ‫ܐܝܢܐ ܰܕ ܳ‬ ‫ܫܕ ̇ܗ‪:‬‬ ‫ܳ‬ ‫ܟܡܐ ܰܕܚܠܺܝܡ ܳܪܗܛܐ ܺܟ ܳ‬ ‫ܐܦܐ ܳܕܢ ܳ‬ ‫ܰܘ ܳ‬ ‫ܦܩܐ ܳ ܶܡܢܶܗ܀‬ ‫ܺ‬ ‫ܶܐܢ ܰܓܢ ܳܒ ܰܪ ܐ ܗܘ ܰܛ ܳ‬ ‫ܝܚܐ ܳܪܗܛܐ ܺܟ ܳ‬ ‫ܡܬ ܳ‬ ‫ܐܦܐ‪:‬‬ ‫ܐ‬ ‫ܘܪ‬ ‫ܳ ܳ ܳ ܳ‬ ‫ܶ ̱ܰܳ ܰ ̱ ܰ ܺ‬ ‫ܦ� ܰܒ ܳ‬ ‫ܐ܀‬ ‫ܐܪܥ‬ ‫ܘܢ‬ ‫ܐ‬ ‫ܣܥ‬ ‫ܦ‬ ‫ܝܠ‬ ‫ܘܐܢ ܰܚ�ܫܐ ̱ܗܘ ܩܠ‬ ‫ܺ ܳ ܶ ܶ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐ̱ ܳܢܫ ܐܝܟ ܰܚܝܠܗ ܡܢ ܳܝܦ � ܳ ̇ܗ ܠܟܐܦܐ ܕܬܪܕ ܐ ܒܐܐܪ‪:‬‬ ‫ܫܕ ̇ܝܗ ܐ ܳܙ ̱� ܘ� ܶܡ ܰ‬ ‫ܰܘ ܳ‬ ‫ܟܡܐ ܰ‬ ‫ܬܟ ܳ‬ ‫ܨ�ܐ ܢܶ ܺ‬ ‫ܕܡ ܳ‬ ‫�ܝܐ܀‬ ‫ܳ‬ ‫ܶܡ ܺܟܝܠ ܳܗ ܳܫܐ ܺ‬ ‫ܒܪܝܬܐ ܰܕ ܺܐܙܝܥ ܰܗܘ ܰܳܓܢ̱ ܳܒ ܳܪ ܐ‪:‬‬ ‫�ܝܐ ܳ‬ ‫ܘܩ ܳ‬ ‫ܝܕܗ ܰܬ ܳ‬ ‫ܒܚ ܳܝ� ܕܐ ܺ ܶ‬ ‫ܰ‬ ‫ܝܡܐ ܥܰܠ � ܶܡ ܶܕܡ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܘܕ� ܳ ܰܡܘܦܐ ܰܚܝܠ ܳܗ ܪ ܳܒܐ ܰܕܢܦܩ ܥܰ ܳܡ ̇ܗ ܶ‪:‬‬ ‫ܺ ܳ ̇ ܽ ܳ‬ ‫ܘܟܬܐ ܬ ܰ‬ ‫ܳܗܐ � ܳܫ ܳ‬ ‫ܫܟܢ܀‬ ‫ܟܢܐ ܳܕܐܦ� ܶ ܐܝܬ �ܗ ܰܕ‬ ‫ܳ‬ ‫ܫܕ ̇ܗ ܰܠ ܺ‬ ‫ܗܘܬ ܐ ܰ‬ ‫ܒܪܝܬܐ ܕܬ ܶ‬ ‫ܗܘܐ ܰܘ ܳ‬ ‫ܝܟܢ ܰܕ ܳ‬ ‫ܳ‬ ‫ܨܒܐ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܡܕ ܰܒܪ � ̇ܗ ܴܐ ܳ‬ ‫ܰ‬ ‫ܘܚܝܠܗ ܛܥܝܢ � ̇ܗ ܰܘ ܰ‬ ‫�ܗܐܝܬ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܘܕ� ܦܐܫ ܰܚܝܠܗ ܶܡ ܳܢ ̇ܗ ܳܩ ܳ‬ ‫ܝܡܐ ܐܦ ܶ ܺܗܝ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܡܚܠܽܘ ܰܡ ܶ‬ ‫ܕܠܘ ܰܡ ܳ‬ ‫ܡܚܠ ܰܚܝܠܗ ܕܬ ܶܦ ܰܠ ܐܦ ܺܗܝ܀‬ ‫ܰ ܳ ܰ ܳ‬ ‫ܒܬܐ ܳܬ� ܰܓܢ̱ ܳܒ ܳܪ ܐ ܳ‬ ‫ܘܣ ܳܡ ̇ ܳܗ ܳܒܐܐܪ‪:‬‬ ‫ܪܝ ܳܡܬܐ ܳܪ ܰ ܺ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫̈‬ ‫ܰ‬ ‫ܫ�ܝܐ ܩܝܡܐ ܘ� ܡܢܝܚ � ̇ܗ܀‬ ‫ܠܦ‬ ‫ܝܢ ܶ ܳ‬ ‫ܳܘܗܐ ܶ ܫܬ ܳܐ ܶ ܐ ܶ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫� ܓܝܪ �ܐ ܘܐ� ܒܥܐ � ܡܫܟ ܺܢ ܶ� ̇ܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܡܐ ܳ‬ ‫ܕܫ ܶܪ ܐ ܳ� ̇ܗ ܰܠܘ ܥܰܠ ܰܕ �ܝ ܐ ܴ� ܳ ܰܕܨܒܐ܀‬ ‫ܰ ܶ ܰܳ ܳ ̇ ܰ ܺ ܳ‬ ‫ܝܬܐ ܥܰ‬ ‫ܠ � ܶܡܰ ܶܕܡ‪:‬‬ ‫ܚܝܠܗ ܪܒܐ‬ ‫ܬ�ܗ ܰ ܠܒܪ ܺ ܳ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܗ ܽ‬ ‫ܘܗܝ ܣܝܡܐ ܘ� ܡܨ ܛ�ܝܐ܀‬ ‫ܘܝܘ ܶܡ ܶܕܡ ܕܥܠ ̱‬

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ON THE CHARIOT EZEKIEL SAW

He does not grow feeble that the great stone which He loosed should fall. His Power is in Him, and when He wills it, His sign makes it stand. The latter bears the seas and the lowly earth beneath them, and He holds fast the earth and bears the seas which in turn carry the earth. Macrocosmos and microcosmos: as is the power/sign in the universe, so is the soul in its members The abides in the creation like a soul abides in members, and are moved by it as the body is moved by the soul. If the soul abandons the body, the latter ceases to exist, and if His Power abandoned creation, the latter would be dissolved. The soul bears up the entire body, it lodges in it throughout, in all the members and in all the organs of sensation by which perceives, and apart from there are neither senses nor members, but they all move and exist within it. The soul carries the whole burden of the whole body, and if it abandons it, it falls to earth and turns into dust. Just as God holds fast the natures by His operation, and if He were to forsake it, creation would end up a vast desert. It is not known where the soul’s place is in the body, but it dwells in the whole of the body amazingly, and holds it fast. Just as God makes His Power overshadow the creatures, and moves them so that they have come to be as they are, Whereas His abode is above the heights and beneath the deeps, He is yet in the world, while outside of it and present from every side. So, too, the soul abides in and dwells in all the members. The very same soul is in the head and the feet and in all the organs of perception. The heights and the deeps of the body are all established within it.

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‫ܶܶ ܺ ܳ ܰ ܳ‬ ‫ܒܬܐ ܰܕ ܳ‬ ‫ܫܕ ܐ‪:‬‬ ‫ܰܠܘ ܰܚ ܳ� ܰܫܐ ̱ܗܘ ܕܬܦܠ ܪܝܡܬܐ ܪ‬ ‫ܟܡܐ ܳܕܨ ܶܒܐ ܺ‬ ‫ܶܒ ܽܗ ̱ܗܘ ܰܚܝܠܶܗ ܰܘ ܳ‬ ‫ܡܩܝܡ ܳ� ̇ܗ ܶܪ ܶ‬ ‫ܡܙܗ܀‬ ‫ܺ ܰ ̈ܶ ܰ ܳ ܺ ܳ ܰ ܽ ܰ‬ ‫ܬܚܘܬ ܽܝܗܘܢ‪:‬‬ ‫ܡܡܐ ܘ�ܪܥܐ ܪܟܝܢܬܐ ܕ‬ ‫ܽܗܘ ܛܥܝܢ ܝ‬ ‫ܰ‬ ‫ܶ‬ ‫ܪܥܐ ܰܘܛܥܺܝܢ ܝܰ ̈‬ ‫ܠܒܝܟ � ܳ‬ ‫ܽ‬ ‫ܘܗܘ ܺ‬ ‫ܡܡܐ ܰܕܛܥܺ ܺܝܢ ܶܝܢ ܳ� ̇ܗ܀‬ ‫ܳ ܰ ܺ ܳ‬ ‫ܒܓܘ ܰܗ ܳܕ ̈‬ ‫ܝܬܐ ܰܒ ܺ‬ ‫ܕܡܘܬ ܰܢ ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܡ‬ ‫ܐ‪:‬‬ ‫ܰ ܳ ܰ ܳ ܳܰ‬ ‫ܫܪ ܐ ܒ ܶܒܪ ܺ ܺ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܒܗ ܡܬܬܙܝܥܝܢ ܐܝܟ ܕܐܦ ܦ ܳܓܪ ܐ ܶܒܢܦܫܐ ܙ ܐܥ܀‬ ‫‪554‬‬ ‫ܦܫܐ ܰ‬ ‫ܠܦ ܳ‬ ‫ܶܐ ܽܠܘ ܶܫ ܰ‬ ‫ܒܩ ݂ܬ ܰܢ ܳ‬ ‫ܓܪ ܐ � ܳܩܐܡ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶܘ ܽ‬ ‫ܒܪܝܬܐ ܶܡܫܬ ܳܪ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܐܠܘ ܰܚܝܠܗ ܫܒܩ ܠ‬ ‫ܦܫܐ ܽ‬ ‫ܽ‬ ‫ܠܟܠܶܗ ܰܦ ܳ‬ ‫ܓܪ ܐ ܛܥܺ ܳܝܢܐ ܰܢ ܳ‬ ‫ܒܟܠܶܗ ܰܫ ܳ‬ ‫ܪ�ܐ‪:‬‬ ‫ܰܳܺ ̈ ܰ ܽ‬ ‫ܽ‬ ‫ܪܓ ܺ‬ ‫ܒܟܠ ܶ� ܺ‬ ‫ܓܫܝܢ ܰܕ ܺ‬ ‫ܝܫܝܢ ܳܒ ̇ܗ܀‬ ‫ܰܒܟ ܰܠ ܶܗ ܳܕܡܝ ܳܢ ܘ ܺ ܶ ܶ ܳ ܰ ܳ ̈ܶ‬ ‫ܶܘܠܒܪ ܡܢ ̇ܗ � ܐܝܬ �ܓܫܐ ܳ ܘ� ܗܕܡܐ‪:‬‬ ‫ܰ‬ ‫ܐ ܴ� ܽܟ ܽ‬ ‫�ܗܘܢ ܳܒ ̇ܗ ̱ܗ ܽܘ ܳܙܝܥܺܝܢ ܐܦ ܐܺܝܬ ܽܝܗܘܢ܀‬ ‫ܦܫܐ ܽ‬ ‫ܘܩܪ ܐ ܽܕܟܠܶܗ ܰܦ ܳ‬ ‫ܠܟܠܶܗ ܽܝ ܳ‬ ‫ܛܥܺ ܳܝܢܐ ܰܢ ܳ‬ ‫ܓܪ ܐ‬ ‫ܶ‬ ‫ܘܗ ܶܘܐ ܥܰ ܳ‬ ‫ܒܩܐ ܶܠܗ ܳܢ ܶܦܠ ܰܒ ܳ‬ ‫ܘܐܢ ܳܫ ܳ‬ ‫ܐܪܥܐ ܳ‬ ‫ܦܪ ܐ܀‬ ‫ܰ ܳ ̈ܶ ܳ ܽ ܽ ܶ‬ ‫ܰܘܐܝܟ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܺ‬ ‫ܘܕܘܬܗ‪:‬‬ ‫ܠܒܝܟ ܠܟ�ܢܐ ܒܥܒ‬ ‫ܳ‬ ‫ܐܠܘ ܰܐ ܺ‬ ‫ܶܘ ܽ‬ ‫ܪܦܝ ܶ‬ ‫ܫܪܟ ܶܒ�ܝܳܬܐ �ܨܶ ܳܕ�ܐ ܰܪܰ ܳܒܐ܀‬ ‫ܳ‬ ‫ܕܥܐ ܰ‬ ‫ܒܦ ܳ‬ ‫ܦܫܐ � ܶܡܬܝܰ ܳ‬ ‫ܽܕ ܰ‬ ‫ܘܟܬ ܰܢ ܳ‬ ‫ܓܪ ܐ ܐ ܳܝܕ ܐ ̱ܗܝ‪:‬‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܶܐ ܴ� ܽ‬ ‫ܒܟܠܶܗ ܳܥ ܳ‬ ‫ܠܒ ܳ‬ ‫ܗܪ ܐ ܰܘ ܺ‬ ‫ܝܟܐ ܶܠܗ܀‬ ‫ܡܪ ܐ‬ ‫ܳ‬ ‫ܰܐܟ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܰܡ ܶܓܢ ܰܚܝܠܶܗ ܰ‬ ‫ܒܓܘ ܶܒ�ܝܳܬܐ‪:‬‬ ‫ܶ ܰ ܰ̈ ܳ ܳ̈ ܰ‬ ‫ܺ ܰ‬ ‫ܝܬ ܶ‬ ‫ܰܘ ܺ‬ ‫ܝܢ܀‬ ‫ܝܗ‬ ‫ܕܐ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܡܙܝܥ �ܗܝܢ ܕܗܘܝ ܩܝܡܢ‬ ‫ܽ ̈ܶ‬ ‫ܺ ܰ‬ ‫ܐܝܬܘܗܝ ܽܥ ܶ‬ ‫ܘܡܪܗ �ܥܶܠ ܶܡܢ ܰܪ ܳ‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫ܬܚܝܬ ܥܘܡܩܐ‪:‬‬ ‫ܘ‬ ‫̱‬ ‫ܰ ܺ‬ ‫ܽ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܰܘܒܓܘ ܥ�ܡܐ ܘܠܒܪ ܡܢܗ ܘܒܟܠ ܓܒܝܢ܀‬ ‫ܺ‬ ‫ܡܪ ܐ ܽ‬ ‫ܘܥ ܳ‬ ‫ܦܫܐ ܳ‬ ‫ܪ�ܐ ܰܢ ܳ‬ ‫ܐܝܟ ܳܕܐܦ ܰܫ ܳ‬ ‫ܒܟܠ ܰܗ ܳܕ ̈ܡܝܢ‪:‬‬ ‫ܺ ܳ ܶ ܶ‬ ‫ܓ� ܰܘ ܽ‬ ‫ܒܟܠ ܶ� ܺ‬ ‫ܓܫܝܢ ܺܗܝ ̱ܗܝ ܰܟܕ ܺܗ ܶܝ܀‬ ‫ܒܪܫܐ ܘ�‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰܪ ܶ‬ ‫ܳ‬ ‫ܘܡܗ ܕܦܓܪ ܐ ܘܥܘܡܩܗ ܕܦܓܪ ܐ ܒ ̇ܗ ̱ܗܘ ܩܐܡ‪:‬‬

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From top to bottom, there is nowhere where it is not. The sight of the eyes is within the soul, and the touch of the hands, through it the mouth speaks, breath is drawn by it, and the ears hear, and there is nothing which perceives without the soul. And there is no member which possesses movement except by means of it. So it is that the creatures are established by God, and they both begin from Him and rest on Him until their end. And by Him the heights and depths throb in their domains, and in Him are the depths and the ends, and the regions and their inhabitants. In Him the luminaries of heaven shine in their dominions, the moon in its rising, the sun in its course and its gleamings. Aldebaron and the Pleiades are moved by Him on their paths, and He steers the giant Orion on its way without hindrance. The heights and deeps are girded by Him and not overthrown, and the heights are suspended above the depths, and do not grow weak. As in a living being, the feet move in order to walk, and likewise the head perceives through the seven gates which are open in it, and the hands move with the wealth of their ten fingers, and the mouth initiates sounds and words of all kinds. For man is a little world, and an amazing one, that in himself he sees the great world and its works: 17 that his head answers to the heights, and his feet to the depths beneath the earth, and all creation is as the members which are marshaled in him. Microcosm/macrocosm: on the human being as microcosm, center of creation as macrocosm, see Alwan, “L’homme le microcosme’. And see Bou Mansour, Théologie de Jacques I, 71–72. See also Pasquet, “L’homme, lien de l’univers”. This concept has Jewish roots, see L.Ginzberg, The Legends of the Jews, I 49–50. 17

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‫ܶ ̈ܶ ܺ ܳ ܳ ܺ ܰ ܳ ܰ ܰ‬ ‫ܕܠܘ ܬ ܺ ܳܡܢ ̱ܗ ܺܝ܀‬ ‫ܒܥܩܒܐ ܘܪܫܐ ܘ� ܐܝܬ ܐܝܟܐ‬ ‫ܳܒ ̇ܗ ̱ܗ ܽܘ ܰ‬ ‫ܘܓ ܳ ̈ܫܢ ܐ ̈ܝܕ ܐ‪ܶ:‬‬ ‫ܒܢ ܳ‬ ‫ܦܫܐ ܳܚ ̈ܙ ܝܳܢ ܥܰܝܢ̈ܶܐ ܳ‬ ‫ܰ ܳ ܳ ܳ ܶ ܶ‬ ‫ܘܡܐ ܰܘ ܺ‬ ‫ܡܡܠܶܠ ܽܦ ܳ‬ ‫ܰ‬ ‫ܘܫܡܥ̈ܢ ܐܕܢ̈ܐ܀‬ ‫ܡܪܝܚ ܣܘܩܐ‬ ‫ܕܒ ܳ‬ ‫ܳܘ� ܐܺܝܬ ܶܡ ܶܕܡ ܶ‬ ‫�ܥܕ ܰܢ ܳ‬ ‫ܦܫܐ ܐܺܝܬ ܶܠܗ ܕܢܶ ܰ‬ ‫ܪܓܫ‪:‬‬ ‫ܳ ܰܳܳ ܺ ܶ ܰ ܳ ܶ ܶ‬ ‫ܘܥܐ ܐ ܴ� ܐܢ ܳܒ ̇ܗ܀‬ ‫ܘ� ܗܕܡܐ ܕܐܝܬ ܠܗ ܙ‬ ‫ܳ ܰܳ ܶ ܳ ܰ ܳ ܳ ܳ ܶ ܳ ܳ‬ ‫ܗܟܢܐ ܓܝܪ ܐܦ ܒܐܠܗܐ ܩܡ ܒ�ܝܬܐ‪:‬‬ ‫ܡܫ�ܝܳܢ ܰܘܥܠ ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܗܝ ܳܢ ܳ ̈‬ ‫ܚܝܢ ܳܠ ܳ‬ ‫ܘܡܢܶܗ ܰ‬ ‫ܡܫ�ܡܘ܀‬ ‫̱‬ ‫ܶ‬ ‫ܽ ܳ ܺ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܦܬܝܢ ܰ� ܶ‬ ‫ܶ‬ ‫ܘܡܩܐ ܽܒ ܳ‬ ‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܪ‬ ‫ܘ‬ ‫ܗ‬ ‫ܗ‬ ‫ܘܒ‬ ‫̱‬ ‫ܽ ̈ܶ ܰ ̈ ܶ ܳ ܶ ܳ ̈ ܳ‬ ‫ܘܥ ܽܡ ܰ‬ ‫ܬܐ ܳ‬ ‫ܘ� ܶ‬ ‫ܝܗܝܢ܀‬ ‫ܥܘܡܩܐ ܘܣܘܦܐ ܐܦ ܦܢܝ‬ ‫ܶ ܰܺ ܺ ܳ ܰܺ ܶ ܽ ܳ‬ ‫ܽ‬ ‫̈‬ ‫ܰ‬ ‫ܘܠܛ�ܝܗܘܢ‪:‬‬ ‫ܰܒܗ ܳܢܗܝܪ ܶܝܢ ܶ ܐܦ ܢ ܶܗܝ�ܳ ܐ ܒܫ ܰ ܶ‬ ‫ܺ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܣܗܪܳܐ ܒܕܢܚܗ ܘܫܡܫܐ ܒܪ ܳܗܛܗ ܘܒܙܠܝܩܘܗܝ܀‬ ‫ܥܝܘܬܐ ܺ‬ ‫ܫܒܝܠ ܰ ܶ‬ ‫ܝܡܐ ܶܒܗ ܶܡܬܬܙܺܝܥ̈ܢ ܰܒ ܺ‬ ‫ܘܟ ܳ‬ ‫ܽ‬ ‫ܝܗܝ̈ܢ‪:‬‬ ‫ܳ‬ ‫ܐܘܪܚܐ ܕ� ܶܡ ܰ‬ ‫ܠܓܢ̱ ܳܒ ܳܪ ܐ ܶܡ ܰ‬ ‫ܬܟ ܳ‬ ‫ܪܗܛ ܽܒ ܳ‬ ‫ܰܘ ܰ‬ ‫�ܝܐ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܣܬ ܺ‬ ‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܚܙ ܺܝܩܝܢ ܰ� ܶ‬ ‫ܶܒܗ ̱ܗ ܽܘ ܺ‬ ‫ܚܦܝܢ‪:‬‬ ‫ܘܡܩܐ ܳܘ� ܡ‬ ‫ܘܡܩܐ ܘ� ܶܡ ܰ‬ ‫ܘܡܐ �ܥܶܠ ܶܡܢ ܽܥ ܳ‬ ‫ܰܘ ܶܬ� ܰܪ ܳ‬ ‫ܬܪ ܶܦܐ܀‬ ‫ܰ ܰ ܰ ܳ ܳ ܳ ̈ ܶ ̈ܶ‬ ‫ܩܒܐ ܰܠ ܰ‬ ‫ܡܗ ܳܠ ܽܟܘ‪:‬‬ ‫ܐܝܟ ܕܒܢܦܫܐ ܙܝܥܢ ܥ‬ ‫ܳ ܰ ܺ ܳ ܰ ܳ ܰ ܶ ܰ ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫ܘܗܟܢ ܪܫܐ ܒܫܒܥܐ ܬ�ܥܐ ܳ ܕܦܬܝܚܝܢ ܒܗ܀‬ ‫ܳ ܳ ܺ ̈ܶ ܰ ܰ ܶ ̈ ܰ ܺ ܳ ̈ ܳ‬ ‫ܐ‪:‬‬ ‫ܬ‬ ‫ܰܘ� ܺܦܬܢ ܽܐܝܕ ܐ ܳ ܒ ܳ ̈ ܶ‬ ‫ܥܣܪ ܨ ̈ܶ ܶܒܥܢ ܽܟܗܝܢ ܶ ܺ‬ ‫̈‬ ‫ܺ‬ ‫ܣܟܡܝܢ܀‬ ‫ܘܡܙܝܥ ܦܘܡܐ ܩ� ܘܡ�‬ ‫ܕܟܠܽ ܐ ܳ ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰܒ ܳܪܢ ܳܫܐ ܶܓܝܪ ܳܥ ܳ‬ ‫ܰ‬ ‫�ܡܐ ̱ܗܘ ܙܥܘܪ ܐ ܶ ܐܦ ܗܘ ܕܬܡܝܗ‪:‬‬ ‫�ܡܐ ܰܪ ܳܒܐ ܰܘ ܺ‬ ‫ܕܒܗ ܳܚ ܶܙ ܐ ܐ̱ ܳܢܫ ܳܥ ܳ‬ ‫ܶ‬ ‫ܥܒ ܳ ̈‬ ‫ܗ܀‬ ‫ܬ‬ ‫ܝܕ‬ ‫ܽ ̈ܶ‬ ‫ܬܚܝܬ ܰܐ ܳ‬ ‫ܺܕܪ ܶܫܗ ܰ� ܶ‬ ‫ܘܡܐ ܘܥ ܶ ܰ‬ ‫ܘܡܩܐ ܰܕ ܶ‬ ‫ܪܥܐ‪:‬‬ ‫ܩܒ ̈ܘܗܝܶ ܥ‬ ‫ܶ ܳ ܳ‬ ‫ܽ‬ ‫ܬܐ ܰܐܝܟ ܰܗ ܳܕ ̈ܡܐ ܰܕ ܺ‬ ‫ܣܕ ܺܝܪܝܢ ܶܒܗ܀‬ ‫ܘܟܠ ܒ�ܝ‬

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Role of the intellect: it is the image of God, not confined by the body, climbing to the heavens There is an intellect 18 in him which is an image of the Great Being, which is in all of him, and outside, and is not contained. The body does not contain the mind when the latter sojourns in it, just as God is never contained by the world. Suppose someone say now that the mind has its abode in the brain, but then what is it that goes out of it and wanders in different places? God, too, is seated in glory above the heavens, I Cor 1:24 and His Power goes outside the world and holds fast its rule. Heaven does not contain the Lord, although He dwells in it, nor in turn does the body contain the intellect, although it sojourns in it. O, intellect! What is there on earth that can serve as a bridge to you? 19 Will you go out to see what there is which is behind the world? What can keep hold of you when you go down to look in the places that are beneath the earth, how it is founded upon nothing? Who can hold you up when you go up to the place of those on high, and look with amazement on the multitudes and multitudes of heavenly beings? Above the heights and beneath the depths – who has put you there?

The human intellect (hawnâ) as the “image (ṣalmâ) of the Great Being,” see Boulos Sony, “L’anthropologie,” 175–77 on hawnâ as image. 19 Bridge (gašrâ) is necessary because of the chasm (peḥtâ) separating creation from the Creator. In Ephrem “the glorious name of Jesus is the hidden bridge leading humanity from death to life.”(Hymn on Faith 6.17). Koonammakkal clarifies this: “Ephrem’s idea of the ontological chasm is only a corollary of the semitic concept of God being absolutely unique rather than indicating a spatial divide.” See Koonammakkal, Theology of Divine Names, 147. 18

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‫ܘܝܘ ܰܨ ܳ‬ ‫ܐܺܝܬ ܶܒܗ ܰܗ ܳܘܢܐ ܽܕܗ ܽ‬ ‫ܠܡܐ ܕܐ ܺ ܳ‬ ‫ܝܬ�ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܕ ܽ‬ ‫ܒܟܠܶܗ ̱ܗ ܽܘ ܰܘ ܰ‬ ‫ܠܒܪ ܶܡܢܶܗ ܘ� ܶܡܣܬܝܰܟ܀‬ ‫ܡܣ ܶܝܟ ܶܠܗ ܰܦ ܳ‬ ‫ܓܪ ܐ ܰ‬ ‫ܳ� ܰ‬ ‫�ܗ ܳܘܢܐ ܳܰܟܕ ܶܒܗ ܳܥ ܰܡܪ‪:‬‬ ‫ܽ‬ ‫ܰ‬ ‫ܰܐܝܟ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܳ‬ ‫ܒܥ ܳ‬ ‫�ܡܐ ܶܡܡܬܘܡ � ܶܡܣܬܝܰܟ܀‬ ‫ܘܚܐ ܐܺܝܬ ܶܠܗ ܽܥ ܳ‬ ‫ܕܗ ܳܘܢܐ ܽ‬ ‫ܐܡܪ ܳܗ ܳܫܐ ܰ‬ ‫ܺܢ ܰ‬ ‫ܒܡ ܳ‬ ‫ܘܡܪ ܐ‪:‬‬ ‫ܳ ܶ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܐܬ� ܳܘܬܐ܀‬ ‫ܘܡ ܽܢ ܰܘ ܳܗ ܳܢܐ ܰܕܢ ܺܦܝܩ ܦܗܐ ܒ‬ ‫ܳ‬ ‫ܶ ܰ ܰ ܳ ܽ ܳ ܳ ܶ‬ ‫ܐܦ ܐ ܳܠ ܳܗܐ �ܥܠ ܒܫܡܝܐ ܒܫܘܒܚܐ ܝܬܒ‪:‬‬ ‫�ܡܐ ܺ‬ ‫ܠܒܪ ܶܡܢ ܳܥ ܳ‬ ‫ܰܘܢ ܺܦܝܩ ܰܚܝܠܶܗ ܰ‬ ‫ܠܒܝܟ ܐ ܽ ܳ‬ ‫ܘܚܕ ܳܢܐ܀‬ ‫ܶ‬ ‫ܡܣ ܳ‬ ‫ܫܡ ܳܝܐ ܳ‬ ‫ܝܟܐ ܶܠܗ ܰ‬ ‫ܳ� ܰ‬ ‫ܠܡ ܳ‬ ‫ܪ�ܐ ܐܢ ܳܫ ܶܪ ܐ ܳܒ ̇ܗ‪:‬‬ ‫ܳ ܳ‬ ‫ܡܣ ܶܝܟ ܽܓ ܳ‬ ‫ܦ� ܰ‬ ‫�ܗ ܳܘܢܐ ܰ‬ ‫ܘܫܡܐ ܰܟܕ ܳܥ ܰܡܪ ܶܒܗ܀‬ ‫ܳܐ‬ ‫ܓܫܪ ܳܠܟ ܥ ܶ ܶ‬ ‫ܳ‬ ‫ܒ� ̇ܝܗ ܰܕܐܪܥܐ‪ܳ:‬‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܘ ܠܟ ܗܘܢܐ ܡܢܘ ܰ‬ ‫ܺ‬ ‫ܳܰ‬ ‫ܶ ܶ ܶ ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܣܬܪ ܳܥ ܳ‬ ‫ܕܬ ܰ‬ ‫ܘܢ ܐܝܬ ܬܡܢ܀‬ ‫ܡ‬ ‫ܐ‬ ‫�ܡ‬ ‫ܒ‬ ‫ܐ‬ ‫ܚܙ‬ ‫ܬ‬ ‫ܠ‬ ‫ܐܙ‬ ‫ܰ ܽ ܰ ܳ ܶܽ ܶܽ ܰ ܰ ܳ‬ ‫ܐܬ� ܳܘ ܳܬܐ‪:‬‬ ‫ܡܢܘ ܠ ܰܒܟܟ ܰܬܚܘܬ ܬܚܘܪ ܒ‬ ‫ܬܚܝܬ ܐ ܳ‬ ‫ܰ‬ ‫ܪܥܐ ܐ ܰ‬ ‫ܶ‬ ‫ܝܟܢ ܺܣ ܳ‬ ‫ܰܕ ܶ‬ ‫ܶ‬ ‫ܝܡܐ ܥܠ � ܡܕܡ܀‬ ‫ܶ‬ ‫ܶ‬ ‫ܣܡܟ ܳܠܟ ܬ ܰܣܩ ܳܗ ܳܫܐ ܶ‬ ‫ܰܡ ܽܢܘ ܰ‬ ‫ܠܒܝܬ ܥ ܶ ܳ� ̈ܝܐ‪:‬‬ ‫ܶ ܶ ܶ ܳ ܶ ܺ̈ ܶ ܺ̈ ܰ ܰ ܳ‬ ‫ܫܡ ̈�ܢܶܐ܀‬ ‫ܘܬܚܙ ܐ‬ ‫ܒܬܗܪܰ ܐ ܶܟܢܫ ܰܝܢ ܶܟܢܫܝܢ ܽ ܕ ̈ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫�ܥܶܠ ܡܢ �ܘܡܐ ܘܬܚܝܬ ܥܘܡܩܐ ܡܢܘ ܣܡܟ‪:‬‬

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

20

231–39.

Likeness (dmûtâ): see Bou Mansour, “Étude de la Terminologie,”

Hidden Being, see n.1. See also Murray, “Paradox of God’s Hiddenness.” 22 I.e. the intellect (hawnâ). 21

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‫ܶܳ ܽ ܳ‬ ‫ܘܬܐ ܳܗܝ ܰܕ ܳ‬ ‫ܪܫ ܳ‬ ‫ܐܠ ܳܗܐ ܰܕ ܺ‬ ‫ܝܡܐ ܳܒܟ܀‬ ‫ܐ ܴ� ܕܡ‬ ‫ܽ ܳ ܳ ܶ ܶܽ ܰ ܶ ܰ‬ ‫ܰ‬ ‫ܳܥ ܳ‬ ‫�ܡܐ ܘܓܘܫܡܐ ܕܡܝܢ ܐܢܘܢ ܠܕܡܣܬܟܠ‪:‬‬ ‫ܘܗ ܳܘܢܐ ܳ‬ ‫ܘܦܣܐ ܰܠ ܶ‬ ‫ܫܪ ܳܪ ܐ ܘܛܽ ܳ‬ ‫ܝܬ�ܐ ܰ‬ ‫ܕܡ ܰ‬ ‫ܐܺ ܳ‬ ‫ܬܒ ܰܝܢ܀‬ ‫ܳ ܶ ܰ‬ ‫ܣܝܐ ܳ‬ ‫ܒܥ ܳ‬ ‫�ܡܐ ܰܓ ܳ‬ ‫ܝܬ�ܐ ܰܟ ܳ‬ ‫ܬܬ ܰܚܡ ܐ ܺ ܳ‬ ‫�ܝܐ‪:‬‬ ‫ܳ� ܳܡ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܓܘܫܡܐ ܥ ܳ‬ ‫ܐܦ� ܗܘܢܐ ܪܘܚ� ܳܝܐ ܽ‬ ‫ܒܝܐ܀‬ ‫ܳ ܶ ܰ ܳ ܰ ܰ ܳ ܳ ܰ ܺ ܳ̈ ܳ‬ ‫ܚܙܩ ܗܘܢܐ �ܬ�ܘܬܐ‬ ‫ܘܠ ܶܡܕܝܢ ܰܬܐ‪ܳ :‬‬ ‫ܳ ܶ ܳܶ ܳ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܠܣܢ̈ܐܐ ܘ�ܚܡܐ ܟܕ � ܡܪܚܩ܀‬ ‫ܘܐܙܠ ܚܙ ܐ‬ ‫ܘܗ ܳܘܢܐ ܰܢ ܺܦܝܩ ܥܰܠ ܽܣ ܳ‬ ‫ܘܥ� ܢܐ‪ܶ:‬‬ ‫ܳܗ ܳܪܟܐ ܰܐܢ̱ܬ ̱ܗ ܽܘ ܰ‬ ‫ܳ ܶ ܳ ܰ ܰ ܰ ܰ ܳ ܰ ܺ ܳ̈ ܶ‬ ‫ܗ܀‬ ‫ܫܪ ܐ ܘܐܣܪ ܳ ܳܘ‬ ‫ܡܩܦ ܰܚ ܶܠܟ ܳܒܥܒ ܰܝܕܬ ܶ ܳ ̈ ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܩܪܝ ܶ ܳܠܗ ܐܬܐ ܕܗܐ ܡܪܗ ܶܛ ܠ ܶܟ ܥܠ ܨܒܘܬܗ‪:‬‬ ‫ܰܒ ܰ‬ ‫ܐܬ� ܳܘܬܐ ܰܕܪ ܺܚ ܺ‬ ‫ܝܩܝܢ ܳܠܟ ܬ ܶ‬ ‫ܘܢ܀‬ ‫ܚܙ ܐ ܐ ܽܢ‬ ‫ܶ‬ ‫ܰܬ ܶܚܡ ܰܗ ܳܘܢܟ ܰܒ ܶ‬ ‫ܕܓ ܳ‬ ‫ܐܬܪܗ ܽ‬ ‫ܘܫܡܟ ܐܢ ܳܫ ܰܡܥ ܳܠܟ‪:‬‬ ‫ܰ ܰ ܶܽ ܰ ܳ ܽ ܳ ܰ ܰ‬ ‫ܕܠܓܘ ܢܚܘܪ ܒܐܬܪ ܐ ܙܥ ܳܘܪ ܐ ܕ‬ ‫ܡܛ ܰܝܒ ܶܠܗ܀‬ ‫ܻ‬ ‫ܺ ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܬܗ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫�ܗ ܳܘܢܐ ܶܘ� ܳܫܡ ܶܥ ܳܠܝ ܢܩܘܐ ܨ ܐܕܝ‪:‬‬ ‫ܟܠ‬ ‫ܰ ܺ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܽ‬ ‫ܺ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳܕܗܐ ܳܒܟܠ ܓܒܝܢ ܦܗܐ ܒܚܙܘܐ ܕ� ܡܬܕܪܟܝܢ܀‬ ‫ܰ ܳ‬ ‫ܒܬܐ ܰ‬ ‫ܽ‬ ‫ܕܠܘ ܺܕܝܠܶܗ ̱ܗ ܺܝ ܶ‬ ‫ܠܒܫ ܰܚ ܳ� ܳܫܐ‪:‬‬ ‫ܕܡܘܬܐ ܪ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ ܶ ܺ‬ ‫ܝܘܗܝ ܶܨ ܰܐܕܝ � ܶܡ ܰ‬ ‫ܫܟܚ ܐ̱ ܳܢܐ܀‬ ‫ܘܒ ̇ܗ ܳܙܟܐ ܠܝ ܶܘܐܟܠ ̱‬ ‫ܥܒܝܕ ܰܕ ܳ‬ ‫ܠܡܐ ܺ‬ ‫ܒܨ ܳ‬ ‫ܥܰܠ ܰܕ ܰ‬ ‫ܐܠ ܳܗܐ ܰܗ ܳܘܢܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܳ ܶ ܰ ܶ‬ ‫ܚܬܐ ܰܢܩ ܶܘܐ ܶܨ ܰܐܕܝ ܥܰܠ ܰܕ ܺܚ ܳ‬ ‫ܐ܀‬ ‫ܝܚ‬ ‫� ܡܬܬ‬ ‫ܰ ܰ ̈ܶ‬ ‫ܰ ܰ ܳ ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܫܒܩܢܝ ܗܫܐ ܘܣܠܩ ܩܡ ܠܗ ܒܝܬ ܡ�ܟܐ‪:‬‬

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in the awesome places which it cannot go beyond at all. And the assemblies of angels constrained it, and escorted it and brought it in to the chariot. And it saw the latter and was afraid, and wondered, and was consumed by great wonder. Ezekiel’s vision of the Chariot: a description of his vision and a warning against forced ascent to Eden So, too, is the prophet shattered, the son of Buzi, filled with revelations. He opened the gate, and he dared enter even while quaking. And – see! – now the intellect is shattered at the wonder together with Ezekiel, that it, too, should see a mighty vision like the one he saw: the cherubs joined to the shining yoke of flame; awesome visions in the living, impalpable fire; faces and wings and radiance issuing from the flame; the shining lightning flash which is fearful and extends from the living creatures; the cloud of light which is suspended in the glorious height of the air; wheels of wonder which pour out speech abundantly; the tent of wings that are compacted by fire and set alight; the splendor which flashes, and eyes which are afraid to gaze on it; the one legion which was assigned as a chariot, and filled wholly and from every side with visions of wonder; a fearful thundering and a great vision uncontained; the assembly of fire multiplying voices of flame; the high throne established gloriously upon the backs of the ministering cherubs of fire who bear it, the wondrous Glory which tongue cannot utter; the portrait of mysteries that cannot be drawn with the lips; Ezek 1:26–28 the Son of the Creator who is seated there in the high place,

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‫ܰܒ ܰ‬ ‫ܓܡܪ ܳ� ܶܡܬܥܰ ܺ‬ ‫ܕܚ ܶܝ� ܰ‬ ‫ܕܠ ܳ‬ ‫ܐܬ� ܳܘ ܳܬܐ ܺ̈‬ ‫ܒܪܝܢ܀‬ ‫ܰ‬ ‫ܶ ܰ ܰ ܳ‬ ‫ܽ‬ ‫ܶ ̈ܶ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܢܫܐ ܘܝܰ ܶܒܠܘ ܐܥܠܘܗܝ ܨܝܕ ܡ‬ ‫ܘܗܝ ܟ‬ ‫ܰܙ ܽܪܒ‬ ‫̱‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܬܗܪ ܰܘ ܺ‬ ‫ܕܚܠ ܰܘ ܰ‬ ‫ܰܘ ܳ‬ ‫ܚܙ ̇ܗ ܰܘ ܶ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫ܝ‬ ‫ܐܘܦ‬ ‫ܶ‬ ‫ܫܚ ܳ‬ ‫ܺ‬ ‫ܝܩܐ ܰܗܘ ܰܒܪ ܽܒ ܺ‬ ‫ܢܒ ܳܝܐ ܺ‬ ‫ܘܙܝ ܡ� ܶܓ ܳ‬ ‫�� ܳܢܐ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܬܚ ܶܠܗ ܬ ܳ‬ ‫ܪܥܐ ܰܘ ܰ‬ ‫ܐܡܪܚ ܶ� ܽܥܘܠ ܰܟܕ ܶܡܣܬ ܰܪܕ܀‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܳ‬ ‫ܘܗܐ ܺ‬ ‫ܗܪ ܐ ܥܰܡ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܫܚܝܩ ܳܗ ܳܫܐ ܳ ܰܗ ܳܘܢܐ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳܕܐܦ ܽܗܘ ܢܶ ܶ‬ ‫ܕܚܝܠܬܐ ܐܝܟ ܰܕ ܳ‬ ‫ܚܙ ܐ ܳ‬ ‫ܚܙܬܐ ܺ‬ ‫ܚܙ ܐ ܰܗܘ܀‬ ‫ܽ ܶ ܺ ̈ܶ ܺ ܳ ܰ ܳ ܰ ܶ ܳ‬ ‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܟܕܝܢܐ ܒܢܝܪ ܐ ܙܗ�ܐ ܳܕܫ‬ ‫ܟ�ܘܒܐ‬ ‫ܶ ̈ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܚ ܶܙܘܐ ܕܚ� ܶ� ܒܢܘܪ ܐ ܚܝܬܐ ܕ� ܡܬܓܫܫܐ܀‬ ‫̈ ܶ ̈ ܰ ܳ ܳ ܶ ܶ ܰ ܰ ܳ‬ ‫ܐ‪:‬‬ ‫ܠܬ‬ ‫ܐܦܐ ܘܓܦܐ ܘܙ‬ ‫ܗܪ ܐ ܕܢܦ ܰܩ ܺ ܡܢ ܓܶܘܙ ܰ ܳ ̈ ܳ‬ ‫ܰ ܳ ܺ ܳ ܰ ܺ‬ ‫ܡܬܝܚ ܘܕܚܝܠ ܡܢ ܚ ܰܝܘܬܐ܀‬ ‫ܒ‬ ‫ܪܩܐ ܽܕܙܝܘܐ ܳ ܕ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܥ�ܢܐ ܕܢܘܗܪ ܶܐ ܕܬ�ܝܐ ܒܪܘܡܐ ܓܐ�ܐ ܕܐܐܪ‪:‬‬ ‫ܺ‬ ‫ܳ ܰ ܰ ̈ܳ ܰ‬ ‫ܺܓ ̈‬ ‫ܡܡܠܠܢ ̱ܗ ̈ܘܝ ܥܰܬ ܳܝܪܐܺܝܬ܀‬ ‫ܝܓܠ ܳܰܝ ܬܗܪ ܐ ܶ ܕ‬ ‫ܳ‬ ‫ܡܫ ܰ‬ ‫ܒܓ ܰ‬ ‫ܘܙܠܬܐ ܺܪܨܝܦ ܰܘ ܰ‬ ‫ܰܡܛ�� ܶ‬ ‫ܕܓ ̈ܦܐ ܰܕ ܰ‬ ‫�ܗܒ‪:‬‬ ‫ܳ‬ ‫ܒܪܩ ܳܘܕܚܠ ̈ܢ ܥܰܝܢ̈ܶܐ ܰܕ ܽܢܚ ܳ‬ ‫ܰܙ ܳ‬ ‫ܕܡ ܶ‬ ‫ܗܪ ܐ ܰ‬ ‫ܘ�ܢ ܶܒܗ܀‬ ‫ܳ ܶ ܽ ܳ ܰ ܰ ܳ ܳ ܰ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܚܕ ܐ ܠܓܝܘܢܐ ܕܡܦܓܕ ܐ ܶ ̱ܗܘܬ ܐܝܟ ܡ‬ ‫ܰ ܺ‬ ‫�ܝܐ ܽܟ ܳ� ̇ܗ ܶܚ ܰ ̈ܙܘܝ ܬ ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܘܡ ܳ‬ ‫ܗܪ ܐ ܶܡܢ ܽܟܠ ܓܒܝܢ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܪ ܳ‬ ‫ܥܡܐ ܺ‬ ‫ܕܚܝ� ܶ‬ ‫ܘܚ ܳܙܘܐ ܰܪܳ ܳ ܶܒܐ ܕ� ܶܡܣܬܝܰܟ‪:‬‬ ‫ܶ ܳ ܽ ܳ ܰ ܶ ̈ ܰ ܶ ܳ‬ ‫�ܗ ܺܒܝܬܐ܀‬ ‫ܟܢܫܐ ܕܢ‬ ‫ܘܪ ܐ ܳ ܕܡ ܰܦܪ ܐ ܰܩ� ܰܕܫ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫̈‬ ‫ܽܟ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܪܣܝܐ ܪܡܐ ܕܡܬܩܢ ܘܓܐܐ ܥܠ ܚܨ ܝܗܘܢ‪:‬‬ ‫ܰ ܰ ܳ̈ ܶ ܽ ܰ ܽ ܳ ܰ ܺ ܺ‬ ‫ܫܩܝܠܝܢ ܶܠܗ܀‬ ‫ܕܡܫܡܫܢܐ ܟ�‬ ‫ܘܒܝ ܶܢ ܳܘܪ ܳܐ ܕܳ‬ ‫ܰ‬ ‫ܘܒܚܐ ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܫ ܳ‬ ‫ܬܗ ܳܝܪ ܐ ܕܒ� ܳܫܢ ܳܐ � ܡܬܡܠܠ‪:‬‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܦܘܬܐ � ܶܡ ܰ‬ ‫ܒܣ ̈‬ ‫ܬܪ ܳ‬ ‫ܘܪܬܐ ܕܐ̱� ܙܶ ܐ ܰܕ ܶ‬ ‫ܫܡܐ܀‬ ‫ܨܰ ܳ ܽ ܳ ܳ ܶ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܪ ܒܪܘ�ܐ ܕܝܬܒ ܬܡܢ ܒܐܬܪܗ ܪܡܐ‪:‬‬

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and the yoked cherubs tremble at Him who rests 23 on their necks; a place which is filled with brightness and honor and glorious light, a vision that the tongue, too, is defeated by and cannot tell of it. As for you, my intellect, companion of utter audacity: Know your own self, that your grasp is tied to a clump . Let descend: let your musing be on the dust, your search in the clay. Your course is on earth, to the place of thorns your way is to be trod. The intellect, though, does not want to contain, but only to wonder at the high place, from whose beauty Adam fell away. The intellect gazes at that spiritual paradise which is the vision of the invisible divinity. Would that the intellect stayed there, in that great wonder, for if it does not come down, neither will it depart from the paradise. Fearful above all things is the One who has yoked the cherubs to his Glory. Should the mind see him, as it stands in Eden – provided it does not fall , if it examines that chariot, awesome to see, it would be a table of the King, full of blessings for whoever reclines at it. 24

Rests (aggen), see note 56. See Golitzin, “Image and Glory,” 335: “Not for us humans, in other words, is the vision of the chariot assigned the angels, but rather the altar of the Eucharist – though perhaps also suggested here is the idea that the human being is him – or herself to become a “table of blessings” for others.” 23 24

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‫ܕܡ ܰܓܢ ܥܰܠ ܰܨ ܰ‬ ‫ܳ‬ ‫ܟܕ ̈�ܢܶܐ ܰ‬ ‫ܘܪ ܺܬܝܢ ܶܡܢܶܗ ܺ‬ ‫ܘ� ܽܝܗܘܢ܀‬ ‫ܶ‬ ‫ܘܗ ܳܕܪ ܐ ܽܘܢ ܳ‬ ‫ܰܐ ܳ‬ ‫ܬܪ ܐ ܰܕܡ� ܺܙ ܳܝܘܐ ܶ‬ ‫ܘܗܪ ܐ ܰܓ ܳ‬ ‫ܐ�ܐ‪:‬‬ ‫ܰ ܳ ܳ ܶ ܳ ܶ ܳܳ ܶ ܰ ܺ ܶ‬ ‫ܝܬܗ܀‬ ‫ܳܡܫܩ� ܕܚܐܒ ܐܦ ܠܫܢܐ ܡܢ ܬ‬ ‫ܫܥ ܳ‬ ‫ܳ‬ ‫ܐܘ ܳܠܟ ܰܗ ܳܘܢܐ ܳ‬ ‫ܽ‬ ‫ܫܒ ܳܒܐ ܽܕܟ ܳ� ̇ܗ ܰܡܪܚܘܬܐ‪:‬‬ ‫ܒܩ ܳ‬ ‫ܘܡܟ ܰܕ ܽ‬ ‫ܩܢ ܳ‬ ‫ܰܕܥ ܰܠ ܽ‬ ‫ܘ� ܳܥܐ ܐ̱ ܺܣܝܪ ܐ ܽ ܳ‬ ‫ܘܚܕ ܳܢܟ܀‬ ‫ܺ ܳ ܳ ܳ‬ ‫ܗܘܐ ܒܥܰ ܳ‬ ‫ܢܶ ܽܚܘܬ ܢܶ ܶ‬ ‫ܦܪ ܐ ܶܗ ܳ‬ ‫ܒܥܬܟ‪:‬‬ ‫ܪܓܟ ܒܛܝܢܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܠܒܝܬ ܽܟ ̈‬ ‫ܰܒ ܳ‬ ‫ܐܪܥܐ ܰܪܗܛܟ ܰܕ ܶ‬ ‫ܝܫܐ ܐ ܳ‬ ‫ܘܒܐ ܕܪ ܳ‬ ‫ܘܪܚܟ܀‬ ‫ܶ‬ ‫ܢܣ ܶܝܟ ܰܗ ܳܘܢܐ ܳܒܥܶܐ ܐ ܴ� ܕܢܶ ܰ‬ ‫ܰܠܘ ܰܕ ܰ‬ ‫ܬܗܪ‪ܶ :‬‬ ‫ܰ ܳ ܳܳ ܰ ܰ ܳ‬ ‫ܢܦܠ ܐ ܳܕܡ ܶܡܢ ܰܦ ܽܐܝܘܬܗ܀‬ ‫ܒ ܰܐܬܪ ܐ ܪܡܐ ܕ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܚܐܪ ܰܗ ܳܘܢܐ ܒܗܘ ܦܪܕ ܳܝܣܐ ܳ ܪܘܚ�ܝܐ‪:‬‬ ‫ܘܝܘ ܶܚ ܳܙܘ ̇ܗ ܰܕ ܳ‬ ‫ܽܕܗ ܽ‬ ‫ܐܠ ܽܗܘܬܐ ܕ� ܶܡ ܰ‬ ‫ܬܚ ܳܙ�ܐ܀‬ ‫ܰ ܰ ܰ‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫�ܘܝ ܬ ܳܡ ܳܢ ܳ ܰܩ ܺܘܝ ܰܗ ܳܘܢܐ‬ ‫ܶܕ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܐ� ܢܚܬ ܐܦ� ܢ ܳܦܩ‬ ‫ܡܢ ܽܦ ܶܪܕܝܣ ܰܐ܀ ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܕܚܝܠ ܥܰܠ ܽܟ� ܰܗܘ ܕܟ�ܘܒ ܶܐ ܟܕܢ �ܝܩܪܗ‪:‬‬ ‫ܕܢܶ ܶ‬ ‫ܚܙ ܐ ܰܗ ܳܘܢܐ ܳܕܩܡ ܶܠܗ ܰܒ ܶ‬ ‫ܥܕܢ ܐ ܴ� ܶ ܳܢ ܶܦܠ܀‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܕܚܝܠܰܬ ܶܚ ̈ܶܙܘܐ ܐܢ ܶܡ ܰ‬ ‫ܒܬܐ ܺ‬ ‫ܒܗܝ ܡܪܟ‬ ‫ܬܒ ܶܩܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳܦܬܘܪ ܰܡ�ܟܐ ̱ܗܘ ܕܡ� ܛܘܒܐ ܠܕ ܳܓܢܐ ܒܗ܀‬

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

On living creatures (haywâtä), hayyot in Jewish mystical literature, see P. Schäfer, Hidden and Manifest God, esp. 21–27, 62–64 and 129–32. Here they carry and accompany the throne of the Glory (ʿîqârâ). For an interpretation of lines 353–413, see Golitzin, Image and Glory, 336. 25

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‫ܰ ܳ ܶ ܳ ܰ ܺ ܳ‬ ‫ܳ‬ ‫ܢܒ ܰܽܝܘܬܟ‪:‬‬ ‫ܬܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܘܐܝܬܐ ܟܪܟܐ ܕ‬ ‫ܶ ܰ ܰ ܳ ܶ ܶ ܳܰ‬ ‫ܶ‬ ‫��ܢ̈ܝܟ ܐ ܳܠ ܳܗ�̈ܐ܀‬ ‫ܢܒܣܡ ܝܘܡܢ ܡܢ ܓ‬ ‫ܰ ܰ ܳ ܳ ܶ ܰ ܳ ܰ ܰ ܳ ܽ‬ ‫ܒܬܐ ܙܥܬ ܝܘܡܢ ܠܡܡܠܠܘ‪:‬‬ ‫ܥܰܠ ܡܪܟ‬ ‫ܶ‬ ‫ܽܙܘܥܘ ܳܫ ܽܡܘܥ̈ܐ ܰܘ ܺܐܪܝܡܘ ܳܩ ܽ‬ ‫�ܟܘܢ ܰܠ ܰ‬ ‫ܡܫ ܳܒ ܽܚܘ܀‬ ‫ܰ ܶ ܰ‬ ‫ܘܫ ܶܒܐ ܰܦ ܳ‬ ‫ܣܬ ܰܦܩ ܶܡܢ ܽܚ ܳ ̈‬ ‫ܓ� ܳ� ܶܝܐ‪:‬‬ ‫ܬ ܰܘ ܳܢ ܺ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܨܘܬܐ ܒܗܝ� ܒܥܐ ܫܪܒܐ ܕܢܬܡܠ ܳܠ ܒܗ܀‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܝܥܐ ܽܟ ܳ� ̇ܗ ܰܕ ܺ‬ ‫ܒܬܐ ܺܙ ܳ‬ ‫ܫܩܝ� ܶܠܗ‪:‬‬ ‫ܗܝ ܡܪܟ‬ ‫ܶ ܰ ܰ ܰ ܰ ܳ ܺ ܰ ܰ ܳ ܰ ̇ܶ‬ ‫ܢܬܗܪ ܘܚܢܢ ܟܕ ܫܡܥܝܢܢ ܫܪܒܐ ܕܥܠܝܗ܀‬ ‫ܳ ܳ ܺܳ ܰ ܶ‬ ‫ܕܚ ̈ܫܐ ܘܢܶܬܢܶܐ ܶܚ ܳܙܘ ̇ܗ‪:‬‬ ‫ܶ� ܽܥܘܠ ܗ ܳܫܐ ܢܒܝܐ‬ ‫ܰ ܰ‬ ‫ܩܪ ܐ ܰ‬ ‫ܝܒܘܬܐ ܢܶ ܶ‬ ‫ܠܛ ܽ‬ ‫ܬܦ ܶܫܩ ܥܰܠ ܶܓ ܳ‬ ‫��ܢܶܗ܀‬ ‫ܳܕ‬ ‫ܽ ܳܰ ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐܘ ܰܚܙܩܝܐܝܠ ܡܘܢ ܐܡܪ ܐܢ̱ܬ ܥ ܺܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܰܡ ܽܢܘ ܶܚ ܳܙܘܐ ܰܡܠܶܠ ܳܗ ܳܫܐ ܽܣ ܳ‬ ‫ܘܥܪ ܳܢܐܝܬ܀‬ ‫ܺܳ ܳܰ ܰ ܺ ܳ‬ ‫ܝܬܐ ܗ ܺܘܝܬ ܥܰܠ ܝܰܕ ܰܢ ܳ‬ ‫ܗܪ ܐ‪:‬‬ ‫ܢܒܝܐ ܐܡܪ ܒܫܒ‬ ‫̱‬ ‫ܶ ܳ ܰ ܳ ܽ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܬܦܬܚ ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܫܡܝܐ ܘܚܙܝܬ ܚܙܘܐ ܕܐܠܗܘܬܐ܀‬ ‫ܶܘ‬ ‫ܰ‬ ‫ܰ ܳ ܳ ܺܶ ܳ ܳ ܰ ܰ ܺ ܳ‬ ‫ܫܒ ܳܝܬܐ‪:‬‬ ‫ܘܗܘܬ ܬܡܢ ܐܝܕܗ ܕܡܪ�ܐ ܰܥܠܝ ܒ‬ ‫ܳ‬ ‫ܰܘ ܺ‬ ‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܽܕܪ ܳ‬ ‫ܘܚܐ ܳܕ ܳ‬ ‫ܐܬ�ܐ ܐܝܟ ܥܰ���܀‬ ‫ܳ‬ ‫ܥ� ܳܢܐ ܰܪܒܬܐ ܽܘܢ ܳ‬ ‫ܳ‬ ‫ܘܪ ܐ ܕܝܳ ܳ‬ ‫ܩܕ ܐ ܰ� ܺܙ ܳܝܙ ܐܺܝܬ‪:‬‬ ‫ܕܡ ܰܙܗܪ ܶܡܢ ܰܓܘ ܽܢ ܳ‬ ‫ܒܓ ܳܘ ̇ܗ ܶܚ ܳܙܘܐ ܰ‬ ‫ܺܘܐܝܬ ̱ܗ ܳܘܐ ܰ‬ ‫ܘܪ ܐ܀‬ ‫݂‬ ‫ܳ ܽ ܳ‬ ‫ܘܪ ܐ ܐ ܺ‬ ‫ܒܓܘ ܽܢ ܳ‬ ‫ܐܪܒܥ ܰܚ ܳ ̈‬ ‫ܘܬܐ ܰܕ ܰ‬ ‫ܰܘ ܰ‬ ‫ܝܘܢ‪:‬‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܝܬ‬ ‫̱‬ ‫ܳ ܰ ܳ ܶ ܰ ̈ܳ ܳ‬ ‫ܰ‬ ‫ܰܘ ܰ‬ ‫ܐܪܒܥ ܐ ܺܦ ̈ܝ ܺܢ ܐܺܝܬ ̱ܗܘܐ ܠܚܕ ܐ ܽܡܢ ܚ�ܘܬܐ܀‬ ‫ܰܘ ܳ‬ ‫ܚܕ ܐ ܶܡ ܶ‬ ‫ܐܪܒܥܐ ܶܓ ̈ܦܝܢ ܰܠ ܳ‬ ‫ܢܗܝܢ ܬܘܒ ܳܚ ܶܙ ܐ ̱ܗ ܺܘܝܬ‪:‬‬ ‫ܰ ܶ ܰ ܶ ܰ ܺ̈ ܳ‬ ‫�ܢ ̱ܗ ܰ ̈ܘܝ ܶܡ ܰ‬ ‫ܬܒ ܶܩܐ ̱ܗ ܺܘܝܬ܀‬ ‫ܘܒ�ܓܠܝܗܝܢ ܕܦܫܝ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܐܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܶ‬ ‫ܺܘ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܚܝܬ ܰ ܓܦܝܗ ܳܝܢ ܥܠ ܓܒܝܗܝܢ‪:‬‬ ‫ܰܘ ܰ‬ ‫ܒܓ ܰܒ ̈ܝ ܶܗܝܢ ܐܺܝܬ ܐ ܰܦ ̈ܝ ܶܗܝܢ ܐܦ ܶܓ ܰܦ ̈ܝ ܶܗܝܢ܀‬

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370

375

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ON THE CHARIOT EZEKIEL SAW

“and the wings were cleaving to the wings as they flew, “and as they went, they turned not away from their impetus, “and all kinds of likenesses were visible upon their faces, “and all the likenesses of their persons were fearful: “faces of a lion and of a man on the right, “faces of a bull and of an eagle on the left, “and all their wings were stretched out over their faces, “and they were joined this one to that one to hide their faces, “and each was guided in the direction of its face, “and where the Spirit goes the living creatures go as well, “and their persons 26 are in the likeness of coals of flame, “and their appearances are also like a flame of the great light, “and between the living creatures there proceeded as it were a lamp stand, “and giving brightness to their appearance, lightening went forth from the living creatures; “and I saw wheels that were placed there next to the living creatures, “and the appearance of the wheels was like a precious stone, “and their action was one, and one the likeness of their forms, “and within the wheel another wheel was visible, “and when they went, they were guided by the four spirits, 27 “and one did not turn after another, and there were not any that turned back, “and on their backs was a height without limit, “and that same height was, as it were, full of revolving eyes, “and a living spirit was in the wheels and they were speaking, “and they were exalted with the living creatures of the chariot, “and, as if endowed with intellect, they were moved to speak,

26 27

Persons (qnomê) see Possekel, Terminology, 65–74. Spirits or winds.

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‫‪TEXT AND TRANSLATION‬‬

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

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395

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ON THE CHARIOT EZEKIEL SAW

“the wheels of fire as well as the living creatures of flame, “and the wheels turned by means of the knowledge that was in them, “for they were not driven to travel out of compulsion, “and they hastened to speak together with the living creatures, “and they were not terrified in the way of dumb animals, “and I saw that, stretched out above the heads of the living creatures, “was the terrifying appearance of the crystal of divinity, “and beneath this their wings set straight in front of their faces, “and there is neither change nor confusion from any side, “and I heard the sound of the wings as the sound of the seas, “and, as it were, of God when He speaks with power, “and as the sound of speaking of a great multitude of people, coming from a host, “a great thunder at the movement of the wheels of the creatures, “and when they were standing, their wings ceased from their flight, “there is a voice from above the roof over their heads, “a fearful appearance which had the likeness of a sapphire, beautiful to see, “and on that stone the likeness of a throne was visible, “and above it, the likeness and appearance as of a man, “and I saw an appearance that was of God within the fire, “and around Him radiance and glory from every side, “and the radiance which is like the color of the bow which is in the clouds, “and this is the appearance of the great splendor that is around Him, “and this the likeness I saw with respect to His Glory in that revelation.” On the great difficulty of interpreting the vision: Why the different forms? What do they mean? Prophet of wonder, your revelation is beyond those endowed with speech, it required of you a mouth of fire in order for it to be uttered thereby,

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‫‪TEXT AND TRANSLATION‬‬

‫ܺ ̈ ܳ ܽ ܳ ܳ ܰ ܳ̈ ܳ ܰ ܶ ܺ ܳ‬ ‫ܐ܀‬ ‫ܝܬ‬ ‫ܓܝܓ� ܕܢܘܪ ܐ ܐܦ ܚܝܘܬܐ ܕܫ�ܗܒ‬ ‫ܳ ܺ ̈ ܶ ܶ ܰ ܳ̈ ܰ‬ ‫ܶ ܺܰ ܳ‬ ‫̈‬ ‫ܥܬܐ ܺܕܐܝܬ ̱ܗܘܐ ܒܓܝܓ� ܡܬܗܦܟܢ ̱ܗܘܝ‪:‬‬ ‫ܘܡܢ ܝܕ‬ ‫ܰ ܰ ܺ ܳ ܶ ܰ ܳ ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܛܝܪ ܐ ܡܬܕܒ�ܢ ̱ܗܘܝ ܠܡܗܠܟܘ܀‬ ‫ܘܠܘ ܒ‬ ‫ܰ ܰ ̈ ܳ ܳ ܶ ܰ ܳ ܰ̈ ܰ ܰ ̈ ܳ ܰ‬ ‫̈‬ ‫ܘܥܡ ܚ�ܘܬܐ ܡܬ�ܗܒܢ ̱ܗܘܝ ܘܡܡܠܠܢ ̱ܗܘܝ‪:‬‬ ‫ܰ ܰ ܳ ܳ ܺ ܰ‬ ‫ܬܒܠ̈ܗܝܳܢ ܗ ܰ ̈‬ ‫ܝܬ ܶ‬ ‫ܝܗܝܢ ̱ܗ ܰ ̈ܘܝ ܕܢܶ ܰ‬ ‫ܝ܀‬ ‫ܘ‬ ‫ܕܠܘ ܚ�ܫܬܐ ܐ‬ ‫̱‬ ‫ܰ ̈ܳ ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰܘ ܺ‬ ‫ܳ‬ ‫ܚܙܝܬ ܰܕ ܳܡܬܝܚ �ܥܠ ܡܢ ܪܫܐ ܳܕܟܠ ܚ�ܘܬܐ‪:‬‬ ‫ܰ‬ ‫ܽ‬ ‫ܕܚܝ� ܰܕ ܽ‬ ‫ܰ ܳ ܽ‬ ‫ܶܚ ܳܙܘܐ ܺ‬ ‫ܩܪܘܣܛ‬ ‫ܠ ̈ܶܘܣ ܽܕܐܠ ܰܗܘܬܐ܀ ܰ ̈ܶ‬ ‫ܬܚܝܬ ܳܗ ܳܢܐ ܺ‬ ‫ܰܘ ܶ‬ ‫ܬܪ ܺܝܨ ܳܝܢ ܶܓܦܐ ܠܘܩܒܠ ܐܦܐ‪:‬‬ ‫ܘܠܒ ܳ� ܘ� ܽܫ ܳ‬ ‫ܰ‬ ‫ܘܠܝܬ ܽܒ ܳ‬ ‫ܘܚ� ܳܦܐ ܰ‬ ‫ܒܚܕ ܶܡܢ ܰܓ ܺܒ ̈ܝܢ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ̈ܶ‬ ‫ܶ‬ ‫ܘܫܡܥܶܬ ܳܩ� ܶܡܢ ܶܓ ܰܦ ̈ܝ ܶܗܝܢ ܐܝܟ ܳܩܠ ܝ‬ ‫ܡܡܐ‪:‬‬ ‫ܰ ܳ ܳ ܳ ܰ ܰ ܶ‬ ‫ܰ‬ ‫ܡܡܠܠ ܰ� ܺܙ ܳܝܙ ܐܺܝܬ܀‬ ‫ܕ‬ ‫ܐ‬ ‫ܡ‬ ‫ܐ‬ ‫ܗ‬ ‫ܐܠ‬ ‫ܕ‬ ‫ܐܝܟ‬ ‫ܘ‬ ‫ܳ ܰܳ ܰܳ ܶ ܰ ܺ ܳ‬ ‫ܫܪܝܬܐ‪:‬‬ ‫ܰܘܐܝܟ ܳܩܠ ܰܡܡ�� ܕܥܡܶܐ ܪܒܐ ܡ ܳܢ ܡ‬ ‫ܒܙ ܳ‬ ‫ܰܪ ܳ‬ ‫ܥܡܐ ܰܪ ܳܒܐ ܰ‬ ‫ܕܓ ̈‬ ‫ܝܓ� ܰܘ ܰ‬ ‫ܘܥܐ ܺ‬ ‫ܕܚ ̈� ܳܘܬܐ܀‬ ‫ܝܡܢ ܗ ܰ ̈ܘܝ ܳܫܠܶܝܢ ܶܓ ̈ܶܦܐ ܰܕ ܳ‬ ‫ܘܡܐ ܳܕܩ ܳ ̈‬ ‫ܦ� ܰܚ ܶ‬ ‫ܳ‬ ‫ܝܗܝܢ‪:‬‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗ ܶܘܐ ܳܩ� �ܥܶܠ ܶܡܢ ܰܡܛ�� ܕܥܰܠ ܺ� ܰܫ ܶ‬ ‫ܳ‬ ‫ܝܗܝܢ܀‬ ‫ܰ ܺ ܳ ܶ ܰ ܳܶ‬ ‫ܕܚ ܳܝ� ܽ‬ ‫ܶܚ ܳܙܘܐ ܺ‬ ‫ܚܙܬܗ‪:‬‬ ‫ܕܡܘܬ ܳܣܦܝ� ܦܐܐ ܒ‬ ‫ܒܗܝ ܺܟ ܳ‬ ‫ܐܦܐ ܽ‬ ‫ܰܘ ܳ‬ ‫ܕܡܘܬܐ ܽܕܟ ܳ‬ ‫ܘܪܣܝܐ ܶܡ ܰ‬ ‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܽ‬ ‫ܕܡܘܬܐ ܶ‬ ‫ܘܚ ܳܙܘܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܐ�ܗܐ ܗ ܳܘܐ ܶܡܢ ܰܓܘ ܽܢ ܳ‬ ‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܰܕ ܳ‬ ‫ܰܘ ܺ‬ ‫ܘܪ ܐ܀‬ ‫̱‬ ‫ܰ ̈ܺ‬ ‫ܰܘ ܰ‬ ‫ܟܪܟ ̱ܗ ܳܘܐ ܶܠܗ ܺܙ ܳܝܘܐ ܶ‬ ‫ܘܗ ܳܕܪ ܐ ܶܡܢ ܽܟܠ ܓܒܝܢ‪:‬‬ ‫ܰ ܳ ܶ ܳ‬ ‫ܰܘܙ ܳ‬ ‫ܫܬܐ ܕܐܺܝܬ ܰܒ ܳ ̈‬ ‫ܥ�ܢܶܐ܀‬ ‫ܗܪ ܐ ܳܕܕ ܶܡܐ ܠܓܘܢܐ ܕܩ‬ ‫ܳܗ ܰܢܘ ܶܚ ܳܙܘܐ ܰܕܙ ܳ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ ܺ ܰܕ ܶܕܪܟ ̱ܗ ܳܘܐ ܶܠܗ‪:‬‬ ‫ܳܶ ܽ ܳ‬ ‫ܚܙܝܬ � ܳܝܩ ܶܪܗ ܰ‬ ‫ܘܬܐ ܺ‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫�� ܳܢܐ܀‬ ‫ܘܗܕ ܐ ܺ ܳܕܡ ܶ ܳ ܳ ܶ ܳ ܳ ܶ ܰ ܳ‬ ‫̈‬ ‫ܢܒܝܐ ܕܬܗܪ ܐ ܪܡ ܓ��ܢܟ ܡܢ ܡ��‪:‬‬ ‫ܘܡܐ ܽܕܢ ܳ‬ ‫ܽ‬ ‫ܘܦ ܳ‬ ‫ܘܪ ܐ ܳܒܥܶܐ ̱ܗ ܳܘܐ ܳܠܟ ܕܢܶ ܰ‬ ‫ܬܡܠܰܠ ܶܒܗ܀‬

‫‪562‬‬

‫‪563‬‬

56 415

420

425

430

435

ON THE CHARIOT EZEKIEL SAW

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

28

Depict (ṣûr), see n.41.

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‫‪420‬‬

‫‪425‬‬

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‫‪435‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܶ ܳܳ ܰ ܶ ܺ ܳ‬ ‫ܝܬܐ ܕܢܶ ܰ‬ ‫ܬܦ ܰܫܩ ܶܒܗ‪:‬‬ ‫ܐܘ ܠܫܢܐ ܕܫ�ܗܒ‬ ‫ܳ ܶ ܳ ̈ ܳ ܳ ܳ ܽ ܶ ܶ ܶ ܰ ̈ܶ‬ ‫ܐܘ ܣܦܘܬܐ ܕܢܬܪܢ ܓܘܡ� ܐ ܡܢ ܡܠܝܗܝܢ܀‬ ‫ܕܚ ܽ‬ ‫ܥܣܝܩ ܺܡ ܳ‬ ‫ܪܒܟ ܰܘ ܺ‬ ‫ܝܠ ̱ܗܘ ܰܫ ܳ‬ ‫ܺ‬ ‫ܥ�ܕ ܐ‪ܳ:‬‬ ‫ܐܡܪܟ ܶܡܢ ܰܕ ܳ‬ ‫ܘܚ ܳܢܐ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ ܶܠܗ ܕܢܶ ܰ‬ ‫ܕܐ̱ ܳܢܫ ܽܪ ܳ‬ ‫ܬܡܠܰܠ ܶܒܗ܀‬ ‫ܰ ܰ ܳ ܰ ܰ ܳ ܽ‬ ‫ܰܡ ܽܢܘ ܰܡ ܰ‬ ‫ܡܡܠܠܘ‪:‬‬ ‫ܡܪܚ ܥܰ ܶܠ ܡܪܟܒܬܐ ܠ‬ ‫ܦܪ ܐ ܶ‬ ‫ܪ� ܳܢ ̇ܗ ܰܡ�ܐ ܳ ܳ‬ ‫ܳܕܐܦ ܶܩ ܳ‬ ‫ܘܟܢ ܳܩ ܶܪ ܐ ܶܠܗ܀‬ ‫ܠܣ ܽ ܳ‬ ‫ܳ� ܰܨ ܳ� ܶ� ܐ ܳܨ ܺܝܪܝܢ ܶܚ ܳܙܘܐ ܰܕ ܺ‬ ‫ܟ‪:‬‬ ‫ܘܬ‬ ‫ܝ‬ ‫ܢܒ‬ ‫ܳ ܰ ܺ ̈ܶ‬ ‫ܶ ܳ ܺ ܶ ܰ ܰ ܰ ܳ‬ ‫ܚܙܝܬܝܗܝ܀‬ ‫ܝܡܐ ܶ ܡܨܝܢ ܝ�ܦܝܢ ܠܗ ܐܝܟ ܕ‬ ‫ܘ� ܚܟ‬ ‫ܶ‬ ‫ܰܘ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܪܚ ܳܡܬܕܘܕ ܠܗ‪:‬‬ ‫ܕܡ‬ ‫ܘ‬ ‫ܢܗ‬ ‫ܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܫܩ‬ ‫ܡܦ‬ ‫ܶ ܰ‬ ‫ܣܬ ܰ‬ ‫ܳ‬ ‫ܒܗ ܶܠܝܢ ܶܚ ̈ܶܙܘܐ ܘܢܶܬܢܶܐ ܶܐ ܽ‬ ‫ܠ܀‬ ‫ܟ‬ ‫ܡ‬ ‫�‬ ‫ܘܢ‬ ‫ܢ‬ ‫ܰ ̈ܳ ܳ‬ ‫ܳܕ ܶܚܠ ܰܗ ܳܘܢܐ ܰܢ ܰ‬ ‫ܡܪܚ ܶ� ܰܽܥܘܠ ܶܒܝܬ ܚ�ܘܬܐ‪:‬‬ ‫ܐܠܦ ܽܫ ܳ‬ ‫ܝܗܝܢ ܶܘ ܺ‬ ‫ܰܘ ܽܢܚܘܪ ܺܢ ܰ‬ ‫ܘܚ� ̈ܦ ܶ‬ ‫ܐܣܟ ܰܡ ̈ܝ ܶܗܝܢ܀‬ ‫ܰ ܺ ܳ‬ ‫ܕܚ ܳܙܘܐ ܳܗ ܳܢܐ ܰ‬ ‫ܶ‬ ‫ܕܠܘ ܰܕ ܳ‬ ‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܥ� ܳܕ ܐ ̱ܗܘ ܕ‬ ‫ܳ‬ ‫ܝܒܐ ܳ‬ ‫ܶ‬ ‫ܕܚ ܳ‬ ‫ܒܥܬܐ ܶܡܢ ܽܦ ܳ‬ ‫ܘܡ ܶܕܡ ܰܪ ܳܒܐ ܳ‬ ‫ܘܫ ܶܩܗ܀‬ ‫ܶ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܣ ܺܓܝ ܰܪ ܳܒܐ ܺܢ ܰ‬ ‫ܰ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܐܠܦ ܥܠܬܗ ܕܗܝ ܡ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܘܢ ܶܕ ̈‬ ‫ܘܡܛܠ ܳܡ ܳܢܐ ܶܕ ̈‬ ‫ܶ‬ ‫ܡܘܢ ܰܕ ܺ‬ ‫ܣܕܝ�ܢ ܳܒ ̇ܗ܀‬ ‫ܰ‬ ‫ܽ‬ ‫ܐܪ�ܐ ܶܡܛܠ ܳܡ ܳܢܐ ܘ� ܳܝܢܐ ܽܦ ܳ‬ ‫ܰܐ ̈ܶܦܐ ܰܕ ܳ‬ ‫ܘܪܣܐ‪:‬‬ ‫ܳ‬ ‫ܰ ܰ ܳܳ ܰ ܳ ܶ ܳ‬ ‫ܠܬܐ ܶܡ ܰ‬ ‫ܬܚܙܝܳܢ ̱ܗ ̈ܘ ܳܝ܀‬ ‫ܰܘ ܶܕܒܪܢ ܰܫܐ ܒܐܝܢܐ ܥ‬ ‫ܐ ̈ܦܐ ܕܬ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܪ ܐ ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܗ‬ ‫ܐܠ‬ ‫ܕ‬ ‫ܐ‬ ‫ܘܒ‬ ‫ܟ�‬ ‫ܠ‬ ‫ܘܢ‬ ‫ܠܡ‬ ‫ܰ ̈ܶ‬ ‫ܰ ܶ‬ ‫ܐܦܐ ܕܢܶ ܳ‬ ‫ܫܪ ܐ ܽ‬ ‫ܠܡܘܢ ܶܡ ܰ‬ ‫ܬܒ ̈� ܳܝܢ ܶܒܝܬ ܰܡ� ܰ ̈ܟܐ܀‬ ‫ܘ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܳܗܠܝܢ ܶܚܙܘܐ ܕܗܠܝܢ ܶܓܢܣܐ ܠܡܘܢ ܟܝ ܐ ܰ‬ ‫�ܨܬ‪:‬‬ ‫ܶ ܰ ܶ ܰ ܰ ܳ ܶ ܰ‬ ‫ܢܶ ܽ‬ ‫ܫܬ ܰܡܫ ܳܒ ̇ܗ܀‬ ‫ܦܣܘܩ ܢܥܒܕ ܡܢ ܓܘܙܠܬܐ ܕܡ‬ ‫ܳ ܺ ̈ ܶ ܰ ܳ̈ ܳ ܳ‬ ‫ܽ ܳ ܰ ܳ‬ ‫ܺ‬ ‫ܒܓܝܓ� ܡܠܠܬܐ‪:‬‬ ‫ܪܘܚܐ ܚܝܬܐ ܐ‬ ‫ܝܬ ̱ܗܘ ܺܐ ̈ ܶ‬ ‫ܺ ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܡ ܽܢܘ ܺܢ ܰ‬ ‫ܰ‬ ‫ܐܡܪ ܳܗܠܝܢ ܓܝܓ� ܕܡܘܢ ܶ ܐܝܬܝܗܝܢ܀‬ ‫ܺܢ ܰ‬ ‫ܐܡܪ ܰܘ ܰ‬ ‫ܝܓ� ܰܕ ܳ‬ ‫ܘܚܐ ̱ܗ ܰ ̈ܘܝ ܺܓ ̈‬ ‫ܚܢܢ ܶܕܐܢ ܽܪ ܳ‬ ‫ܚܙ ܐ‪:‬‬

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58 440

445

450

455

460

ON THE CHARIOT EZEKIEL SAW

But how can it be that spirit was poured into spirit? Ezekiel declared that a living spirit was in the wheels, so are these wheels then from another spirit which was also living? The living Spirit was in the wheels which are of the spirit, that the latter might also have life and a mighty intellect, in order that nothing dumb or without sensation should be yoked to that chariot, it yoked the speaking wheels, and because these wheels were spirit in the living Spirit, the latter gave them life, so that they might be moved perceptibly. The hues of precious stones and of hyacinth, and the appearance of the wheels which speak, were as angels. The wheel, in a type, when it be inquired into, was an angel which lives and blesses the divinity with loud voice. The wheels are like the stones of glory in their forms. that were yoked and in the likeness of wheels beneath the chariot. And, because a living spirit was in them, they were living creatures, and their shouts mingled with those of the cherubs. None can say why these particular forms (though Jacob will try!). Certainly, the forms are not the reality. And no one knows how to say why or for what reason He yoked the living creatures and the wheels in the vision of that chariot, and no one can explain why indeed it is that He depicted lion faces for the cherub, although the latter is of fire. The prophet saw the lion faces, though it was not an actual lion, the watcher 29 of fire whose face of a lion was visible to him. Four cherubs, and each of them with four faces, with two on each side, two on the left and two on the right. The Syriac tradtion frequently designates angels as Watchers (Dan. 4:13,17). Watchers figure prominently in pseudepigraphic and later Jewish mystical literature. In Merkabah texts such as 3 Enoch, they are a separate order: “Above all these are four great princes called Watchers… their abode is opposite the throne of Glory… they receive glory from the glory of the Almighty and are praised with the praise.” See 3 Enoch 28:1–3. 29

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‫‪450‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܚܐ ܽ‬ ‫ܣܟ ݂ܬ ̱ܗ ܳܘܬ ܰܘ ܰ‬ ‫ܬ� ܰ‬ ‫ܘܚܐ ܶܐ ܰ‬ ‫ܒܪ ܳ‬ ‫ܽܪ ܳ‬ ‫ܐܝܟ ܳܢܐ ܰܟܝ܀‬ ‫ܶ‬ ‫ܽ݀ ܳ ܰ ܳ‬ ‫ܝܓ� ܳ‬ ‫ܒܓ ̈‬ ‫ܝܬܐ ܐܺܝܬ ̱ܗ ܳܘܐ ܺ‬ ‫ܬ�ܐ ܰܚ ܺܙܩ ܶܝܐܠ‪:‬‬ ‫ܪܘܚܐ ܚ‬ ‫ܳ ܶ ܳ ܶ ܶ ܺ ܳ ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܕܝܢ ܗܠܝܢ ܡܢ ܪܘܚܐ ܗܘܝ ܕܐܦ ܚܝܐ ܗܘܬ܀‬ ‫ܳ ̱ܺ ̈ ܶ ܶ ܽ ̱ܳ ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܽܪ ܳ‬ ‫ܘܚܐ ܰܚܝܬܐ ܐܺܝܬ ̱ܗܘܐ ܒܓܝܓ� ܕܡܢ ܪܘܚܐ ̱ܗܘܝ‪:‬‬ ‫ܗܘܐ ܐܺܝܬ ̱ܗ ܳܘܐ ܰܘ ܶ‬ ‫ܕܢܶ ܶ‬ ‫�ܗܝܢ ܰܚ ̈ܝܶܐ ܰ‬ ‫ܘܗ ܳܘܢܐ ܰܪ ܳܒܐ܀‬ ‫ܳܕ� ܢܶ ܽ‬ ‫ܪܫܐ ܳܘ� ܳܪ ܽܓ ܳ‬ ‫ܟܕܘܢ ̱ܗ ܳܘܐ ܶܡ ܶܕܡ ܰܚ ܳ‬ ‫ܘܫ ܳܐ‪:‬‬ ‫ܳ ܰ ܰ ܳ ܰ ܳ̇ ܺ ̈ ܶ ܳ ̈ ܳ‬ ‫ܝܓ� ܰܡܠܠܬܐ܀‬ ‫ܒܗܝ ܡܪܟܒܬܐ ܟܕܢ ܒܗ ܓ‬ ‫ܰ ܽ ܳ ܰ̈ ܳ ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬ ‫ܒܪܘܚܐ ܚܝܬܐ‪:‬‬ ‫ܰܘܟܕ ܪ ܶܘܚܐ ̱ܗܘܝ ܗܠܝܢ ܓ‬ ‫ܝܓ� ܳ ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐ ܺܚܝ ܐܢܶܝܢ ܕܢܶ ܺ̈‬ ‫ܽ‬ ‫ܬܬܙܝ ܳܥܢܳ ̱ܗ ̈ܘܝ ܪ ܓܘܫܐܝܬ܀‬ ‫ܰ ܳ ܺ ̈ܶ ܰ ܺ ܳ ܰ ܽ ܳ ̈ ܳ‬ ‫ܐ‪:‬‬ ‫ܬ‬ ‫ܓ ܳܘܢܐ ܕܟ ܺܐܦܐ ̈ ܶܝܩ ܰܝܪܬܐ ܰ ̈ ܘܕܝ ܳܘܩܢ ܰ ̈ ܰ ܰ ܰ ̈ܶ‬ ‫ܶ‬ ‫ܘܚܙܘܐ ܶܕܓܝܓ� ܕܡܡܠܢ ̱ܗܘܝ ܐܟ ܰܡ�ܟܐ܀‬ ‫ܽ‬ ‫ܘܦܣܐ ܳ‬ ‫ܒܛ ܳ‬ ‫ܘܡܐ ܶܕ ܰ‬ ‫ܺܓ ̈‬ ‫ܐܬܒܨܝܰܬ ܰܡ� ܳܟܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܝܓ�‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܒ ܶܪܟ � ܳܠ ܽܗܘܬܐ ܳ‬ ‫ܕܚܝ ܰܘ ܰ‬ ‫ܰ‬ ‫ܒܩ� ܪ ܳܡܐ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܟ ̈‬ ‫ܐܣܟ ̈‬ ‫ܘܒܚܐ ܶܒ ܺ‬ ‫ܝܓ� ܺ‬ ‫ܝܡ ܶ‬ ‫ܳܕ ܳ ̈‬ ‫ܡܝܢ ܺܓ ̈‬ ‫ܐܦܝ ܽܫ ܳ‬ ‫ܝܗܝܢ‪:‬‬ ‫ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܘܒ ܽ‬ ‫ܟܕ ܳܝܢ̈ܢ ̱ܗ ܰ ̈ܘܝ ܰ‬ ‫ܝܓ� ܶ‬ ‫ܕܡܘܬ ܺܓ ̈‬ ‫ܰܕ ܺ‬ ‫ܪܟܒܬܐ܀‬ ‫ܬܚܝܬ ܡ‬ ‫ܳ ܶ ܽ ܳ ܰ ܳ ܰ ܳ ̈ ܳ ̈ܰ‬ ‫ܘܥܰܠ ܺܕܐܝܬ ̱ܗܘܐ ܒܗܝܢ ܪܘܚ ܳܐ ܚܝܬܐ ܚܝܬܐ ̱ܗܘܝ‪:‬‬ ‫ܘܥܰܡ ܰܕ ܽ‬ ‫ܘܒ ܰ ̈ܒ ܶ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ ܚܠܺܝܛ ̱ܗ ܳܘܐ ܳܩ� ܽܕܝ ܰ‬ ‫ܝܗܝܢ܀‬ ‫ܶ ܽ‬ ‫ܐܡܪ ܰܕ ܽ‬ ‫ܳܘ� ܐ̱ ܳܢܫ ܳܝ ܰܕܥ ܺܢ ܰ‬ ‫ܘܡܛܠ ܳܡ ܳܢܐ‪:‬‬ ‫ܠܡܘܢ‬ ‫ܰ ܰ ܳ̈ ܳ ܺ ̈ ܶ ܶ ܳ ܳ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ܀‬ ‫ܳܟܕܢ ܚܝܘܬܐ ܘܓܝܓ� ܒܚܙܘܐ ܕܗܝ ܡ‬ ‫ܫܟܚ ܰܠ ܰ‬ ‫ܰ‬ ‫ܘ� ܐ̱ ܳܢܫ ܶܡ ܰ‬ ‫ܡܦ ܳܫ ܽܩܘ ܰܕ ܳ‬ ‫ܠܡܐ ܟܝ‪:‬‬ ‫ܘܒܐ ܰܟܕ ܽܢ ܳ‬ ‫ܐܪ�ܐ ܳܨܪ ܰܠ ܽ‬ ‫ܟܪ ܳ‬ ‫ܰܐ ̈ܶܦܐ ܰܕ ܳ‬ ‫ܘܪ ܰܢܐ ܰ ̱ܗܘ܀‬ ‫ܰ ̈ܶ ܰ ܳ ܳ ܳ ܺ ܳ ܳ‬ ‫ܘ� ܶ ̱ܗ ܳܘܐ ܐ ܳܪ�ܐ‪:‬‬ ‫ܐ ܺܦ ܳܐ ܕ ܽܐܪ� ܳܐ ܚܙ ܶܐ ̱ܗ ܰܘܐ ܳ ̈ܢܒܝ ܶܐ ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܥܝܪ ܐ ܕܢ‬ ‫ܘܪ ܐ ܶܕܡ ܰܬܚ ܰܙܝܢ ܶܠ ܽܗ ܐܦܐܰ ܰܕܐܪ� ܰܐ܀ ܺ‬ ‫̈‬ ‫ܽ‬ ‫ܐ ܳ‬ ‫ܪܒܥܐ ܟ�ܘܒܐ ܘܠܚܕ ܡܢܗܘܢ ܐܪܒܥ ܐܦܝܢ‪:‬‬ ‫ܶ‬ ‫ܰܒ ܶ‬ ‫ܬܪܝܢ ܰܓ ܺܒ ̈ܝܢ ܶܡܢ ܝܰ ܺܡܝܢܶܗ ܶ‬ ‫ܘܡܢ ܶܣ ܳܡܠܗ܀‬

‫‪565‬‬

60 465

470

475

480

485

ON THE CHARIOT EZEKIEL SAW

And there are four wings to each cherub of the chariot, so that the wings above the faces might serve as their covering. And who is it who dares say why a lion, or a man, or a bull, or an eagle in a cherub which is all fire? And why four are yoked instead of more, since ten thousand times ten thousand stand before Him to minister? And for what reason lightning proceeds from the living creatures, or why the throne, on which sits the Lord of heights. And there is no one to pry into that Lamp of the Great Light, why it was fitting that He should walk among the living creatures. And no one can say why there is the color of the bow that is in the clouds stretched out and surrounding that chariot from every side. Words fail and, moreover, cannot even ask why the throne of crystal is on the chariot, nor why like a man was seated on it, whose appearance was not fearful, like that of the cherubs who bore Him. Nor why the one who showed Himself as a man, was the same as the one whom the prophet saw again in the form of God. The sages are defeated, as are the expounders and the scrutinizers, by the riddles and allegories of the chariot. Nor is there a word which suffices to speak of the cherubs, nor to comprehend that Exalted One whom they bear, nor to say how, when they went, they did not turn either toward the wheels nor toward the living creatures opposite them. The mystery of the motion of the living creatures: four directions at once, and yet the same direction It is as if to say, each one is turning in a different direction,

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‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܳ ܶ ܺ̈ ܺ ܰ ܽ ܳ ܰ ܰ ܰ ܳ‬ ‫ܐ‪:‬‬ ‫ܒܬ‬ ‫ܘܐܪܒܥܐ ܓܦܶܝܢ ܐ‬ ‫ܝܬ ܠ ܶܟܪ ܰ‬ ‫ܘܒ ̈ܶܐ ܕܒܡ ܰܪܟ ܺ ܰ ܽ‬ ‫̈‬ ‫ܶ‬ ‫ܕܢܶ ܽ‬ ‫ܗܘܘܢ ܶܓ ̈ܦܐ �ܥܠ ܰܡܢ ܐ ܰܦܐ ܠܬܛܠܝܠܝܗܘܢ܀‬ ‫ܘܡ ܽܢܘ ܰܡ ܰ‬ ‫ܡܪܚ ܰܕ ܽ‬ ‫ܰ‬ ‫ܠܡܘܢ ܐ ܳܪ�ܐ ܐܘ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܬ ܳ‬ ‫ܘܒܐ ܽܕܟܠܗ ܽܢ ܰ‬ ‫ܘܪ ܐ ܘܢܶܫ ܳܪ ܐ ܐܺܝܬ ܰܒ ܽ‬ ‫ܟܪ ܳ‬ ‫ܘܪ ܐ ̱ܗܘ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܳܘ� ܰܕ ܳ‬ ‫ܠܡ ܳܢܐ ܺ‬ ‫ܪܒܥܐ ܚܠܦ ܰܣ ܺܓ ̈ܝܐܐ‪:‬‬ ‫ܟܕ ܺܝܢܝܢ ܐ‬ ‫ܒܘܢ ܳܩ ܺ‬ ‫ܶܪ ܽܒܘ ܶ� ܳ‬ ‫ܝܡܝܢ ܽܩ ܰ‬ ‫ܘܗܝ ܰܠ ܰ‬ ‫ܡܫ ܳܡ ܽܫܘ܀‬ ‫ܘܕܡ‬ ‫̱‬ ‫ܳ ܰ ܳ ܳ ܳ ܶ ܰ ܳ ܶ ܰ ܳ̈ ܳ‬ ‫ܝܘܬܐ‪:‬‬ ‫ܳܘ� ܕܠܡܢܐ ܢܦܩ ܒܪܩܐ ܡܢ ܚ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܪܣܝܐ ܰܕܥܠ ܰ‬ ‫ܶ‬ ‫ܘ� ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܡܘܢ ܽܟ ܳ‬ ‫‪566‬‬ ‫ܘܗܝ ܝܳܬܒ ܡܪ ܐ �ܘܡܐ܀‬ ‫̱‬ ‫ܝܕ ܐ ܽܕܢ ܳ‬ ‫ܕܗܘ ܰܠ ܺ‬ ‫ܳܘ� ܐ̱ ܳܢܫ ܳܒܨܶ ܐ ܰ‬ ‫ܡܦ ܳ‬ ‫ܘܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܡܗ ܶܠܟ ܗ ܳܘܐ ܶܒܝܬ ܰܚ ܳ ̈‬ ‫ܝܘ ܳܬܐ ܽ‬ ‫ܰܕ ܰ‬ ‫ܠܡܘܢ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ܀‬ ‫̱‬ ‫ܰ ̈ ܶܳ‬ ‫ܳ‬ ‫ܘܢܐ ܶ‬ ‫ܳܘ� ܰܕ ܳ‬ ‫ܠܡ ܳܢܐ ܰܓ ܳ‬ ‫ܕܩܫܬܐ ܺܕܐܝܬ ܒܥ�ܢܐ‪:‬‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ ܶ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ ܳ ܶܡܢ ܽܟܠ ܰܓ ̈ܒܝܢ܀‬ ‫ܡܬܝܚ ܘܟܪܟ ܳ� ܽܗ �ܗܝ ܡ‬ ‫ܳ ܳ ܶ ܳ‬ ‫ܠܬܐ ܘ� ܬܘܒ ܳܡ ܳ‬ ‫ܛܝܐ ܰܠ ܰ‬ ‫ܡܫܐ ܽܠܘ‪:‬‬ ‫ܚܝܒܐ ܡ‬ ‫ܳ ܰ ܽ ܰ ܽ‬ ‫ܰ ܰ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰܕ ܽ‬ ‫ܠܡܘܢ ܽ ܟܘܪܣܝܐ ܕ ܰܩܪܘܣܛܠܘܣ ܥܠ ܡܪܟܒܬܐ܀‬ ‫ܶ‬ ‫ܳܘ� ܶ‬ ‫ܕܡܛܠ ܽܡܘܢ ܰܐܝܟ ܰܒ ܽ ܳܪܢ ܳܫܐ ܥܠܰܘܗܝ ܝܳܬܒ ̱ܗ ܳܘܐ‪:‬‬ ‫ܕܚܝܠ ܶܚ ܶܙܘܗ ܐܝܟ ܰܕܟ� ܶ‬ ‫ܳܘ� ܺ‬ ‫ܘܒܐ ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ܀‬ ‫ܳ ܰ ܳ ܳ ܰ ܶ ܰ ܰ‬ ‫ܐܬܚ ܺܘܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܽܘ� ܕܠܡܢܐ ܳܗܘ ܕ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܬܘܒ ܰܒ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܡܘܬܐ ܚܙܝܗܝ ܕܐܠ ܳܗܐ ܕܗܘ ̱ܗܘܐ ܟܕ ܗܘ܀‬ ‫ܶ‬ ‫ܝܒܝܢ ܳܣ ܶ‬ ‫ܦ� ܐ ܰܘ ܰ‬ ‫ܡܦ ܳ‬ ‫ܳܚ ܺ‬ ‫ܫܩܢ̈ܐ ܐܦ ܳܒ ܽܨ ̈ܘ�ܶܐ‪:‬‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ ܶ ܰ ܰ ܰ ܳ‬ ‫ܶܡܢ ܐ ܽ ܳ ̈‬ ‫ܪܟܒܬܐ܀‬ ‫ܘܚܕܬܐ ܘܡܢ ܦ�ܬܐ ܕܒܡ‬ ‫ܳ ܰ ܽ ܶ ܳ ܳ ܶ ܳ ܰ ܰ ܳ ܽ‬ ‫ܡܡܠܠܘ‪:‬‬ ‫ܳܘ� ܠܟ�ܘܒܐ ܣܦܩܐ ܡܠܬܐ ܠ‬ ‫ܽ‬ ‫ܘ� ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫�ܗܘ ܳܪ ܳܡܐ ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ ܳ ܰܠܡܣܝܟܘ܀‬ ‫ܶ ܰܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳܘ� ܰܕ ܰ‬ ‫ܬܦܢ̈ܝܢ‪:‬‬ ‫ܐܝܟ ܳܢܐ ܳܡܐܶ ܳܕ ܳܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ ܳ � ܡ‬ ‫ܳ ܳ‬ ‫ܘܩܒ ܶ‬ ‫ܠܚ ̈� ܳܘܬܐ ܶܡܢ ܽܠ ܰ‬ ‫ܠܓ ̈‬ ‫ܦ� ܺ‬ ‫ܝܓ� ܘ� ܰ‬ ‫�ܗܝܢ܀‬ ‫ܰܐ‬ ‫ܳ ܳ ܰ ܳ ܺ ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܝܟ ܕܠܡܐܡܪ ܚܕ ܐ ܚܕ ܐ ܠܚܕ ܐ ܦܢܝܬܐ ܦܢܝܐ‪:‬‬

62 490

495

500

505

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ON THE CHARIOT EZEKIEL SAW

and hastens swiftly in that direction when it is bidden, away from its course, if the onlooker looks on in the normal way. There is no way for them to move simultaneously when they are yoked, because each one hastens to go in a different direction. And thus all of them turn swiftly in four directions, each of them keeps hurrying on its course corresponding to its faces. Yet it also goes together with the chief one, and is not turned. For him who looks on it, this course of theirs is not one that belongs to ordinary nature, for they go in all directions and yet in one direction, and are not troubled. The matter is difficult, so give me your intellect, O student, and take your stand in the place of discourse, and listen discerningly. Let the awesome rushing of that chariot fill you with wonder, and, without any investigation, wonder at the carriage of the Son of God. It is as difficult for you to hear of it as it is for me to speak, because of the course of the cherubs which is inexplicable. Four living creatures, going in the four different directions which creation has, were yoked to it, and each goes its way without disturbance. The eastern one hurries toward the east corresponding to its faces, and that western one hastens toward the west while remaining yoked. So, too, the southern one hurries to the south without turning, likewise the northern one goes north with great impetus. Yet when the head strives to go in one direction, all of them go with it, although they have not turned back. And all of them hasten in the four directions while remaining yoked, yet at the same time their course proceeds in the one direction without being troubled.

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܰ ܺ ܳ ܳ ܳ‬ ‫ܒܚ ܳ‬ ‫ܕܡ ܰ‬ ‫ܐܦܐ ܳܡܐ ܶ‬ ‫ܬܦ ܳ‬ ‫ܗܛܐ ܺ‬ ‫ܩܕ ܐ܀‬ ‫ܘ� ̇ܗ ܠܦܢ ܳܝܬ ܶܐ ܪ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܡܢܶܗ ܰܕܪܗܛܐ ܐܢ ܒ ܳ‬ ‫ܥ� ܳܕ ܐ ܽܢܚܘܪ ܰܚ ܳܙ ܳ�ܐ‪:‬‬ ‫ܰ ܰ ܳ ܰ ܺ ܳ‬ ‫ܘܪܣܐ ܺܢ ܳܐܙ̈‬ ‫ܳ� ܐܺܝܬ ܽܦ ܳ‬ ‫ܟܕܝܢ̈ܢ܀‬ ‫ܕ‬ ‫ܐ‬ ‫ܡ‬ ‫ܬ‬ ‫ܘܝ‬ ‫ܫ‬ ‫ܢ‬ ‫ܠ‬ ‫̱‬ ‫ܳ ܺ‬ ‫ܶ ܽ ܰ ܳ ܰ ܳ ܺ ܳ‬ ‫ܦܢܝܬܐ ܳܪܗܛ ܳܐ ܺ ܕܬ ܰܐܙܠ‪:‬‬ ‫ܡܛܠ ܕܚܕ ܐ ܠܚܕ ܐ‬ ‫‪567‬‬ ‫ܳ ܰ ܽ ܶ ܰ ܰ ܶ ܳ̈ ܰ ܺ‬ ‫ܘܗܟܢ ܟ�ܗܝܢ �ܪܒܥ ܦܢܝܢ ܰܩܠܝ�‬ ‫ܝܬ܀ ܳ ܰ ܳ‬ ‫ܚܕ ܐ ܶܡ ܶ‬ ‫ܺ‬ ‫ܢܗܝܢ ܽܠ ܰ‬ ‫ܚܕ ܐ ܳ‬ ‫ܳ‬ ‫ܘܩܒܠ ܳܐ ܶܦ ̈ܝ ̇ܗ ܠܒܝܟܐ ܪܗܛܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܘܥܰܡ ܪ ܺܫܝܬܐ ܐ ܳܙ � ܐܦ ܺܗܝ ܘ� ܶܡ ܰ‬ ‫ܬܦ ܳܢܝܐ܀‬ ‫ܳ ܳ ܰ ܳ ܰ ̱ܳ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܟ�ܢܐ ̱ܗܘ‪:‬‬ ‫ܰܘܗܢ ܽܐ ܪܗܛܐܰ ܺ̈ܠܕܚܐܰܪ ܒܰܗ ܰܠܘ ܳ ܕ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܠܟܠ ܓܒܝܢ ܘܠܚܕ ܓܒܐ ܘ� ܡܬܕܘܕ܀‬ ‫ܰ ܳ ܰ ܺ ܰ ܳ ܳ ܳ ܽ‬ ‫ܳ‬ ‫ܥܣ ܽ‬ ‫ܺ‬ ‫ܝܩ ̱ܗܘ ܫܪܒܐ ܗܒ ܠܝ ܗܘܢܟ ܐ ܺܘ ܝܠܘܦܐ‪:‬‬ ‫ܳ‬ ‫ܘܒ ܳ‬ ‫ܐܬܪ ̇ܗ ܶ‬ ‫ܕܡܠܬܐ ܽܩܘܡ ܰܘ ܰ‬ ‫ܰ‬ ‫ܝܗ ܳܦ ܽܪ ܳ‬ ‫ܫܡܥܺ ̇‬ ‫ܘܫܐܝܬ܀‬ ‫ܶ‬ ‫ܳ ܺ ܳ ܺ ܳ ܳ ܰ ܰ ܳ‬ ‫ܶ ܶ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܡܠܝܟ ܳ ܬܗܪ ܐ ܚܐܦܐ ܕܚܝ� ܕܗ ܰܝ ܡ‬ ‫ܢܰ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܕ� ܒܨܬܐ ܬܗܪ ܶܒܪܟܘܒ ܰܗ ܕܒܪ ܐܠܗܐ܀‬ ‫ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܥܣܝܩ ܳܠܟ ܕܬ ܰ‬ ‫ܫܡܥ ܐܝܟ ܳܕ ܳܐܦ ܺܠܝ ܥܣܝܩ ܠܝ ܕܐܡܪ‪:‬‬ ‫ܳ‬ ‫ܶܡ ܽܛܠ ܰܪܗܛܐ ܰܗܘ ܰܕ ܽ‬ ‫ܟ� ܶ‬ ‫ܶ ܰ ܰ‬ ‫ܩ܀‬ ‫ܘܒܐ ܺܕ� ܡ ܰܬܦ ܺܫ ܳ‬ ‫ܪܒܥ ܰܚ ܳ ̈‬ ‫ܝܘܢ ܰ� ܰ‬ ‫ܰܐ ܰ‬ ‫ܪܒܥ ܶܦ ̈� ܳܝܢ ܕܐܝܬ ܳ ܠܒܪܝܬܐ‪:‬‬ ‫ܚܕ ܐ ܕ� ܽܕ ܳ‬ ‫ܘܘ ܳ‬ ‫ܺ‬ ‫ܟܕ ܳܝܢ̈ܢ ̱ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܳܘ ܳܐܙ̈ ̱ܠܢ ܰܠ ܳ‬ ‫ܐ܀‬ ‫ܕ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܕܢܚܝܬܐ ܰ‬ ‫ܕܢܚܐ ܪܗܛܐ ܽܠ ܰ‬ ‫ܳܗܝ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܘܩܒܠ ܐܦ ̈ܝ ̇ܗ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܡ ܳ‬ ‫ܳܐܦ ܰܡ ܳ‬ ‫ܥܪܒܝܬܐ ܰ‬ ‫ܥܪܒܐ ܳܪܗܛܐ ܐܝܟ ܰܕ ܺ‬ ‫ܟܕ ܳܝܢܐ܀‬ ‫ܰ ܳ ܳ ܳ‬ ‫ܳ ܰ ܳ ܳ‬ ‫ܬܗ ܳ‬ ‫ܗܛܐ ܳܘ� ܶܡ ܰ‬ ‫ܦܟܐ‪:‬‬ ‫ܪ‬ ‫ܐ‬ ‫ܝܡܢ‬ ‫ܠܬ‬ ‫ܐ‬ ‫ܝܬ‬ ‫ܐܦ ܬܝܡܢ‬ ‫ܰ ܳ ܳ‬ ‫ܳ ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐܦ ܓܪܒܝܝܬܐ ܠܓܪܒܝܐ ܐ ܙ ̱� ܒܚ ܺܐܦܐ ܪܒܐ܀‬ ‫ܳ ܺ ܺ ܳ ܳܰ ܰ ܳ ܺ ܳ‬ ‫ܦܢܝܬܐ ܬ ܰܐܙܠ‬ ‫ܳܘܡܐ ܕܪܫܝܬܐ ܚܪܬ ܠܚܕ ܐ‬ ‫ܰܳ ̇ ܽ ܶ ܰ ܳ ܶ ܰ ̈ܳ ܰ‬ ‫̈‬ ‫ܐ ܳܙ̈‬ ‫�ܗܝܢ ܟܕ � ܡ ܰܬܦ�ܝܢ ̱ܗܘܝ܀‬ ‫ܟ‬ ‫ܗ‬ ‫ܡ‬ ‫ܥ‬ ‫ܢ‬ ‫ܠ‬ ‫̱‬ ‫ܳ ܳ‬ ‫ܰ ܺ ܳ‬ ‫ܳ‬ ‫ܗ�ܢ ܽܟ ܶ‬ ‫�ܗܝܢ ܰ� ܰ‬ ‫ܟܕܝܢ̈ܢ‪:‬‬ ‫ܘ�‬ ‫ܪܒܥ ܶܦ ̈ܢܝܢ ܳܐܝܟ ܕ‬ ‫ܳ ܶ ܰ ܳ ܰ ܳ ܺ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܐܙܠ ܪܗܛܐ ܠܚܕ ܐ ܦܢܝܬܐ ܘ� ܡܬܕܘܕ܀‬

64

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520

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ON THE CHARIOT EZEKIEL SAW

Neither the foolish nor the wise can explain this miracle. It overwhelms reason. And if someone ventures to explain this wonder, he will be a laughing stock, and exposed as being ignorant. Whoever simply wonders and is amazed is not exposed, because wonder is good both for the instructed and the uninstructed. And no one can say how he is amazed, if he is instructed, or, if he is ignorant, how it is that the wonder has captured him. So let it be a wonder whether he knows or does not know, and if someone be uninstructed, he will stand with the learned in amazement. And he will be equal to him, without exposing him in the wonder that seizes him. And if the learned one promises to explain it, he will expose himself. And his discourse will fall under the censure of the wise, and everyone will have trampled on it, whether learned or unlearned, and they will have begun to hurl words of rejection, the one accusing, the other with censure. This one adds, the other subtracts according to his reckoning. So Jacob will make his discourse the account of his amazement Let my discourse receive neither accusation nor censure, because I do not promise an explanation, but wonder. Come, listener, be amazed with us at the chariot, since, save through wonder, there is no word you might speak that suffices [it]: whether about the speaking wheels which are yoked to it, or about the faces of the likenesses on likenesses that are marshaled in it, or about the shining flame which is kindled within it, or about the fire and the living spirit that are borne by it, or the nature of the ministers, whence it derives, or that spirit that is within the wheels, what its nature is, or the chariot, if it is not carrying anything why is it required?

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‫‪TEXT AND TRANSLATION‬‬

‫�ܗ ܳܢܐ ܬܶ ܳ‬ ‫ܡܪܚ ܐ ܳܢܫ ܰܠ ܰ‬ ‫ܡܦ ܳܫ ܽܩܘ ܳ‬ ‫ܗܪ ܐ‪:‬‬ ‫ܶܘܐܢ ܰܡ ܰ ̱‬ ‫ܳ‬ ‫ܘܡ ܰ‬ ‫ܳܗ ܶܘܐ ܽܓ ܳ‬ ‫ܘܚܟܐ ܶ‬ ‫ܬܦ ܶ‬ ‫ܪܣܐ ܳ ܶܠܗ ܕ� ܳܝ ܽܕܘܥܐ ̱ܗ ܽܘ܀‬ ‫ܰ ܳ ܳ‬ ‫�ܚܘܕ � ܶܡ ܰ‬ ‫ܬܦ ܶ‬ ‫ܕܬ ܰܗܪ ܶܡ ܰ‬ ‫ܬܗܪ ܰܒ ܽ‬ ‫ܪܣܐ‪:‬‬ ‫ܐ ܰܝܢܐ ܺ ܶ ܳ ܰ ܳ ܽ ܳ ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܕܫܦܝܪ ܳܬܗܪ ܐ ܘ��ܕܘܥܐ ܰ ܘܠ ܶܕ� ܝܕܥ܀‬ ‫ܠܡܘܢ ܬ ܺܗܝܪ ܐܢ ܳܝ ܽܕ ܳ‬ ‫ܘܥܐ ̱ܗܘ‪ܽ:‬‬ ‫ܘ� ܐ̱ ܳܢܫ ܐ ܰܡܪ ܰܕ ܽ‬ ‫ܰ ܶ ܶ ܳ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܗܪ ܐ ܳ ܐ ܴ� ܳܝ ܰܕܥ܀‬ ‫ܐܘ ܶܡܛܠ ܽܡܘܢ ܳܫܩܠܗ ܬ‬ ‫ܢܶ ܰ‬ ‫ܬܗܪ ܐܺܝܬ ܶܠܗ ܐ ܶܦܢ ܳܝ ܰܕܥ ܶܘܐ� ܳܝ ܰ‬ ‫ܥ‪:‬‬ ‫ܕ‬ ‫ܶ ܳ ܳ ܶ‬ ‫ܶ ܶ ܽ ܳ ܽ ܰ ܰ ܺ ̈ܶ‬ ‫ܘܐܢ ܗܕܝܘܛܐ ̱ܗܘ ܥ ܳܡ ܚܟܝܡܐ ܒܬܗܪ ܐ ܩܐܡ܀‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܫܘܐ ܗ ܽܘ ܥܰ ܶܡܗ ܘ� ܰ‬ ‫ܡܦ ܶ‬ ‫ܰ‬ ‫ܗܪ ܐ ܰܕܬܗܪ‪:‬‬ ‫ܪܣܐ ܶܠܗ‬ ‫ܰܘ ܶ ̱‬ ‫ܰ‬ ‫ܡܦ ܳܫ ܽܩܘ ܰ‬ ‫ܘܕ ܐ ܰܠ ܰ‬ ‫ܡܦ ܶ‬ ‫ܶܘܐܢ ܶܡܫܬ ܶ‬ ‫ܪܣܐ ܰܢ ܶ‬ ‫ܦܫܗ܀‬ ‫ܳ ܳ ܶ ܶ‬ ‫ܬܚܝܬ ܥ ܶ ܳ‬ ‫ܕ� ܳܝܐ ܶ‬ ‫ܠܬܗ ܶ‬ ‫ܕܡ ܳܢ ܰܚ ܺܟ ̈ܝ ܶܡܐ‪:‬‬ ‫ܘܢܦ� ܡ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳܘܕ ܳܫ ̇ܗ ܽܟܠ ܐ̱ܢܫ ܘ ܺܐܝܢܐ ܕܚܟܝܡ ܘܕ� ܚܟܝܡ܀‬ ‫ܘܫ ܺܪܝܘ ܳܫ ܶܕܝܢ ܰܗܘ ܺܙ ܛ ܳܡܐ ܰܗܘ ܥ ܶ ܳ‬ ‫ܰ‬ ‫ܕ� ܳܝܐ‪:‬‬ ‫ܰ‬ ‫ܘܣܦ ܐ ܺ‬ ‫ܳܗ ܳܢܐ ܰܡ ܶ‬ ‫ܚܪ ܳܢܐ ܳܒ ܰܨܪ ܐܟ ܶܕ ܰ‬ ‫ܐܬܚ ܰܫܒ܀‬ ‫̱‬ ‫ܳ‬ ‫ܝܡܐ ܳܘ� ܥ ܶ ܳ‬ ‫ܕ� ܳܝܐ ܰ‬ ‫ܳ� ܺܙ ܛܺ ܳ‬ ‫ܒ� ܶܡ ܶܠܰܬܝ‪:‬‬ ‫ܡܩ‬ ‫ܰ ܽ ܳܳ ܶ ܰ‬ ‫ܘܕ ܐ ܐ ܳܢܐ ܶܐ� ܬ ܳ‬ ‫ܫܬ ܶ‬ ‫ܗܪ ܐ܀‬ ‫ܳܕܠܘ ܦܘܫܩܐ ܡ‬ ‫ܴ‬ ‫̱‬ ‫ܰ ܰ ܳ‬ ‫ܒܬܐ ܳܐܘ ܳܫ ܽܡܘܥܐ‪ܳ:‬‬ ‫ܬܐ ܰ‬ ‫ܬܗܪ ܥܰ ܰܡܢ ܳ ܥܰܠ ܡܪܟ‬ ‫ܺ‬ ‫ܶܳ ܶ‬ ‫ܺ ܶ ܳ‬ ‫ܒܬ ܳ‬ ‫ܠܬܐ ܳ‬ ‫ܛܝܐ ܬ ܰ‬ ‫ܕܡ ܳ‬ ‫ܐܡܪ܀‬ ‫ܗܪ ܐ � ܐ ܶܝܬ ܳܡ‬ ‫ܳܕܐ�‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫̈‬ ‫ܺ‬ ‫ܓܝܓ� ܡܠܠܬܐ ܕܟܕܝܢܢ ܒ ̇ܗ‪:‬‬ ‫ܐܘ ܥ ܠ‬ ‫ܳ ܰ ܰ ̈ܶ ܶ ܳ ̈ ܶ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳܐܘ ܥܠ ܐܦܐ ܕܕܡܘܢ ܕܡܘܢ ܕܣܕܝ�ܢ ܒ ̇ܗ‪:‬‬ ‫ܰ ܰ ܳ ܰ ܶ ܺ ܳ‬ ‫ܝܬܐ ܶ‬ ‫ܳ‬ ‫ܬܓ ܰ‬ ‫ܕܡ ܰ‬ ‫ܘܙܠ ܒ ̇ܗ‪:‬‬ ‫ܳܐܘ ܥܠ ܙܗܪ ܐ ܕܫ�ܗܒ‬ ‫ܳ‬ ‫ܐܘ ܥܰܠ ܽܢ ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܪ ܐ ܽܘܪ ܳ‬ ‫ܘܚܐ ܰܚܝܬܐ ܕܛܥܝܢܐ � ̇ܗ܀‬ ‫ܺ ܰ‬ ‫ܡܫܢܶܐ ܶ‬ ‫ܡܫ ܳ ̈‬ ‫ܳܐܘ ܰܠ ܳ‬ ‫ܟ� ܳܢܐ ܰܕ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܕܡܢ ܶ ܽܡܘܢ ܐܝܬ ̱ܰ‬ ‫ܝܓ� ܶܓ ܳ‬ ‫ܒܓܘ ܺܓ ̈‬ ‫ܳܐܘ ܳܗܝ ܽܪ ܳ‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܢܣ ̇ܗ ܐ ܰܝܢܘ܀‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܒܬܐ ܰܟܕ ܳ� ܛܥܺ ܳܝܢܐ ܽ‬ ‫ܠܡܘܢ ܶܡ ܰ‬ ‫ܬܒ ܳ‬ ‫ܥܝܐ‪:‬‬ ‫ܐܘ ܡܪܟ‬

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66 540

545

550

555

ON THE CHARIOT EZEKIEL SAW

or that one who bears the heights and depths, why is it that He is borne in state? The paradox of the Word who carries all creation, yet who is carried here by the cherubim And if the chariot is carrying something, the matter is exalted beyond explanation. If it does not carry anything, there is great dismay why the chariot was yoked. Ezekiel wrote in the prophecy that He mounted on the cherubs and flew, yet, even if He flew, it is from superfluity that He is mounted on the cherubs. He holds the cherubs up, had he let them go, they would have fallen and been confused. He holds them fast, and for that reason they fly swiftly. His hidden Power supports the cherubim who carry Him, for who can carry Him who carries the world entire? Creation is suspended by His hidden sign, and this guides it, and what construction would suffice to carry Him in state? He is higher than the heights, and He is beneath the depths embraced by created beings, and to what degree could that chariot be sufficient for His great Power? On every side He makes the creation firm that it not fail, so to what purpose did He harness the chariot in order to be carried in state by it? An explanation of the chariot’s origin: God gave it to provide a place for the angels to see and worship him, since he transcends even them. His own “place” is hidden and infinite. See! The world is borne by Him below, and He stands like a mighty one, and what can carry the One who carries the entire world? It is not the cherubs, nor indeed the chariot, that carry Him.

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܥ ̈‬ ‫ܘܡܐ ܽ‬ ‫ܘܡ ܶܩܐ ܽ‬ ‫ܳܐܘ ܰܗܘ ܰܕܛܥܺܝܢ ܰ� ܶ‬ ‫ܠܡܘܢ ܶܡ ܰܙܕ ܰܝܚ܀‬ ‫ܶ ܳ‬ ‫ܶܘܐܢ ܺܗܝ ܛܥܺ ܳܝܢܐ ܳܪ ܳ‬ ‫ܠܬܐ ܶܡܢ ܽܦ ܳ ̈‬ ‫ܘܫ ܶܩܐ‪:‬‬ ‫ܡ‬ ‫ܝ‬ ‫ܗ‬ ‫ܐ‬ ‫ܡ‬ ‫̱‬ ‫ܠܡܘܢ ܶܐ ܰ‬ ‫ܗ�ܐ ̱ܗ ܽܘ ܰܪ ܳܒܐ ܽ‬ ‫ܬܟ ܰ‬ ‫ܶܘ ܳܐ� ܛܥܺ ܳܝܢܐ ܶܦ ܳ‬ ‫ܬ܀‬ ‫ܕܢ‬ ‫ܽ ܶ ܰ ܰ ܰ ܰ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܪܟܒ ܥܰܠ ܟ�ܘܒܐ ܘܦܪܚ ܡܟܬܒ ܒ‬ ‫ܶ ܽ ܳ ܰ ܶ ܰ ܺ‬ ‫ܬ ܽܝܪܘ ܺܪܟܝܒ ܰܠ ܽ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ܀‬ ‫ܘܐܢ ܗܘ ܦܪ‬ ‫ܚ ܶܡܢ ܶܝ ܽ ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܬܠܝܢ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܬܕ ܺܘܕܘ‪:‬‬ ‫ܘ‬ ‫ܠܘ‬ ‫ܢܦ‬ ‫ܝ‬ ‫ܪܦ‬ ‫ܐ‬ ‫ܘ‬ ‫ܐܠ‬ ‫ܘ‬ ‫ܐ‬ ‫ܘܒ‬ ‫ܟ�‬ ‫ܗ‬ ‫ܒ‬ ‫ܺܳ‬ ‫ܠܒܝܟ ܽ‬ ‫ܽܗܘ ܺ‬ ‫�ܗܘܢ ܘܥܰ ܳ‬ ‫�ܗܝ ܳܦ ܺ‬ ‫ܪܚܝܢ ܰܩܠܝ�ܝܬ܀‬ ‫ܣܝܐ ܛܥܺܝܢ ܰܠ ܽ‬ ‫ܟ� ܶ‬ ‫ܰܚܝܠܶܗ ܰܟ ܳ‬ ‫ܘܒܐ ܰܕܛܥܺ ܺܝܢܝܢ ܳ ܶܠܗ‪:‬‬ ‫ܶ‬ ‫�ܗܘ ܶܓܝܪ ܰܕܛܥܺܝܢ ܳܥ ܳ‬ ‫ܰ‬ ‫�ܡܐ ܽܟܠܗ ܰܡܢ ܛܥܶܢ ܶܠܗ܀‬ ‫ܳ‬ ‫�ܝܐ ܺ‬ ‫ܒܪܝܬܐ ܶ‬ ‫ܒܪ ܶ‬ ‫ܡܙܗ ܰܟ ܳ‬ ‫ܰܬ ܳ‬ ‫ܣܝܐ ܰܘ ܰ‬ ‫ܡܕ ܰܒܪ ܳ� ̇ܗ‪:‬‬ ‫ܐܝܢܐ ܽܪܟ ܳ‬ ‫ܰܘ ܳ‬ ‫ܘܒܐ ܳܣ ܶܦܩ ̱ܗ ܳܘܐ ܶܠܗ ܕܢܶ ܰܙܕ ܰܝܚ ܶܒܗ܀‬ ‫ܰ ܰܳ‬ ‫ܘܡ ܶܩܐ ܺ‬ ‫ܬܚܝܬ ܽܥ ̈‬ ‫�ܥܶܠ ܶܡܢ ܰ� ܶ‬ ‫ܘܡܐ ܰܘ ܶ‬ ‫ܗܘ�̈ܐ‪:‬‬ ‫ܥܦܝܩ ܠ‬ ‫ܰ ܳ ܽ ܶ ܰ ܳ ܰ ܰ ܳ‬ ‫ܰ ܶ‬ ‫ܠܚ ܶܝܠܗ ܰܪ ܳܒܐ܀‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܘܟܡܐ ܗܘ ܬ‬ ‫ܣܦܩ ܺܗܝ ܡ ܰܪܟ ܺ ܳ ܳ‬ ‫ܽ ܽ ̱ ܰ ̈ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܒܟ�ܗܘܢ ܓܒܐ ܣܡܝܟ ܠܒܪܝܬܐ ܕ� ܬܦܠ � ̇ܗ‪:‬‬ ‫ܳ ܽ ܳ ܰ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ ܕܢܶ ܰܙܕ ܶܰܝܚ ܰ ܳܒ ̇ܗ܀‬ ‫ܘ�ܝܢܐ ܦܘܪܣܐ ܟܕܢ ܡ‬ ‫ܶ‬ ‫ܺ‬ ‫ܘܩܐܡ ܐܝܟ ܰܓܢ ܳܒܪ ܐ‪ܳ:‬‬ ‫ܳ‬ ‫ܬܚܝܬ ܳܥ ܳ‬ ‫ܳܗܐ ܶ‬ ‫�ܡܐ ܛܥܝܢ ܠܗ‬ ‫̱‬ ‫ܳ‬ ‫ܶ‬ ‫�ܗܘ ܰܕܛܥܺܝܢ ܳܥ ܳ‬ ‫ܰܘ ܰ‬ ‫�ܡܐ ܽܟܠܗ ܳ ܰܡܢ ܛܥܶܢ ܶܠܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܥܢܝܢ ܶܠܗ ܐܦ� ܽ‬ ‫ܟ� ܶ‬ ‫ܳ� ܳܛ ܺ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܘܒܐ ܘ� ܡ‬

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He has harnessed it for the purpose of the mysteries marshaled in it. He has separated out a place where his Presence 30 was dwelling in His place, 31 where the ranks on high might multiply their praise, and not go wandering in the secret places which are on high when they seek for somewhere to praise Him in their forms. And because He is hidden and the heavenly powers see Him not, there would have been a search and a great cause for stumbling among their assemblies, and in all the exalted places in the heights they would have investigated where He is, and they would have been looking in all directions in order to see Him, and the assembly of the choir on high would have been scattered by this, and the powers would have disintegrated without any order, and there, too, debates would have multiplied, with this one saying to that one: “Where is He? Where is the Exalted One who is hidden, that Ezek 3:12–13 we may praise Him in His place?” For this reason He harnessed the chariot and made the place known, and showed them the likeness in order for it to be an opportunity for the heavenly ones. And He depicted a place for His Presence, that there it might dwell, and He made it like a chariot, that on it He might be carried in state, Presence (škintâ), see N. Séd, “La shekhinta et ses amis ‘araméens’.” And see Cerbelaud, “Aspects de la Shekinah,” esp. 105–06. See also Chernus, Mysticism in Rabbinic Judaism, 74–87. 31 Place (atrâ): the term “place” occurs in scriptures often associated with theophany and with the tabernacle/temple. On the use in Rabbinic thought of maqom / place, as divine name denoting God’s omnipresence and on occasion overlapping with shekinah, see Urbach, Sages, 66–79. For topos in Evagrius, see Stewart “Imageless Prayer,” 195–201. See also Golitzin, “Image and Glory,” 354. 30

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‫ܽ‬ ‫ܠܦ ܳ‬ ‫ܘܪܣܐ ̱ܗ ܽܘ ܰܟ ܳܕܢ ̇ܗ ܶܡ ܽܛܠ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܣܕ ܺܝܪܝܢ ܳܒ ̇ܗ܀‬ ‫ܰ ܳ ܰ ܶ ܰ ܳ ܰ ܳ ܺ ܶ‬ ‫ܝܢܬܗ ܰܒ ܶ‬ ‫ܐܬܪܗ‪:‬‬ ‫ܐܬܪ ܐ ܦܪܫ ܠܗ ܕܗܘܬ ܫܪ�ܐ ܫܟ‬ ‫ܰ ܽ ܶ ܶ ܰ ܶ ܽ ܳ ܰ‬ ‫̈‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܗܝ ܢܦܪܘܢ ܣܕ� ܐ ܳ ܕ�ܥܠ ܩܘܠܣܝܗܘܢ܀‬ ‫ܘܨ ܰܐܕ ̱‬ ‫ܰ‬ ‫ܗܘܘ ܳܦ ܶܗܝܢ ܰܒܐܬ� ܳܘܬܐ ܺ‬ ‫ܳܕ� ܰ‬ ‫ܓ� ̈� ܶܙ ܐ ܰܕ�ܥܶܠ‪:‬‬ ‫ܒܚܘܢ ܶܒ ܺ‬ ‫ܰܟܕ ܳܒܥܶܝܢ ܶܠܗ ܰܕ ܳ‬ ‫ܐܝܟܐ ܰܢܫ ܽ‬ ‫ܐܣܟ ܰ ܳܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܶ ܽ ܰ ܶ ܳ‬ ‫ܟܣܐ ܳܘ� ܳܚ ܶܙܝܢ ܶܠܗ ܰܚ ̈ܝ ܰ� ܳܘܬܐ‪:‬‬ ‫ܘܡܛܠ ܕ‬ ‫ܶ ܶ ܳ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܬܗܘܐ ܒܥܬܐ ܘܟܫ� ܪܒܐ ܒܝܬ ܟܢܫܝܗܘܢ܀‬ ‫ܘܡܝܢ ܺܕܐܝܬ ܰܒ ܰ‬ ‫ܰܘ ܽ‬ ‫ܰ‬ ‫ܒܟܠ ܰ� ܺ‬ ‫ܡ� ܶ‬ ‫ܘܡܐ ܢܥܰ ܽ‬ ‫ܰ‬ ‫ܩܒܘܢ ܕܐܝܟܘ‪:‬‬ ‫ܗܘܘܢ ܳܚ ܺ‬ ‫ܰܘ ܽ‬ ‫ܒܟܠ ܶܦ ̈� ܳܝܢ ܢܶ ܽ‬ ‫ܝܪܝܢ ܰܕܡ ܳܚ ܶܙܝܢ ܶܠܗ܀‬ ‫ܽ ܳ ܽ ܳ ܳ ܳ‬ ‫ܘܢܶ ܰ‬ ‫ܘܕ ܐ ܥܶܠ ܳܝܬܐ‪:‬‬ ‫ܬܒ ܰܕܪ ܶܠܗ ܟܢܘܫܝܐ ܕܓ‬ ‫ܶ‬ ‫ܺ‬ ‫ܟܣܐ ܢܶ ܽ‬ ‫ܰܘ ܳܕ� ܛ ܳ‬ ‫ܗܘ ܳܘܢ ܳܪܦܬ ܶܝܢ ܰܚ ̈ܝ ܰ� ܳܘܬܐ܀‬ ‫ܣܓܘܢ ܰܬ ܳܡܢ ܐܦ ܽܫ ܳ ̈ܘܐ� ܳ‬ ‫ܘܢܶ ܽ‬ ‫�ܗ ܳܢܐ ܶܡܢ ܰܗܘ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܕ ܰ‬ ‫ܐܝܟܘ ܐܝܟܘ ܪ ܳܡܐ ܰܕ ܶ‬ ‫ܟܣܐ ܰܢܫ ܶ‬ ‫ܒܚܗ ܰܒܰܐܬܪܗ܀‬ ‫ܳ‬ ‫ܐܘܕܥ ܐ ܳ‬ ‫ܟܕܢ ܰܡ ܰ‬ ‫ܶܡ ܳ‬ ‫ܪܟܒܬܐ ܰܘ ܰ‬ ‫ܛ�ܗ ܳܢܐ ܰ‬ ‫ܬܪ ܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܚ ܺܘܝ ܽ‬ ‫ܕܡܘܬܐ ܕܬ ܶ‬ ‫ܫܡ ܳ ̈�ܢܶ‬ ‫ܦܬܐ ܰܠ ܰ‬ ‫ܰ‬ ‫ܐ܀‬ ‫ܐ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܳ ܰ ܺ ܶ ܽ ܳ ܶ ܶ ܰ ܳ ܳܰ‬ ‫ܘܨܪ ܠܫܟܝܢܬܗ ܕܘܟܬܐ ܕܬܗܘܐ ܫܪ�ܐ ܬܡܢ‪:‬‬ ‫ܰܘܐܝܟ ܳܩ ܽܪ ܳ‬ ‫ܥܒܕ ܶܠܗ ܕܢܶ ܶ‬ ‫ܘܟܐ ܰ‬ ‫ܗܘܐ ܶܡ ܰܙܕ ܰܚܝ ܶܒܗ܀‬

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that the whole vision of the heavenly ones might be concentrated, caught up and tied to that one place where His banner 32 is placed. And they stand before Him as though He was fully there, and the assemblies throng as though at the gate of the Great King, and myriad myriads minister in their forms, and offer voices of praise up to Him at the entry of His place. And lightning and fearful radiance issue from the chariot, to assemble the heavenly ones to great praise, in order that they may stand, ranks on ranks, for ministry, and all their legions gaze on the one Lord. And the gaze of the sons of light rests on the chariot, and they are not thrown hither and thither to make inquiry: the cherubs rejoice as if they were actually carrying Him. The seraphs cry “holy!” as they gaze on Him, for holy is His Ezek 3:12–13 place. The hosts rejoice as at the gate of the place of the Kingdom, all of them making a joyful noise because they are held worthy to see His high place. The [various] crowds that are higher than their fellows set other crowds in motion, they all cry out one to another at the entry to His place. All the choirs gather and stand at the gate of the King, at the flame of His fire they swarm to bless Him, the commanders and the hosts bend down and gaze, and give thanks that they have been held worthy to look on the Exalted One in His place. Disputation is rendered idle, lest they be scattered to make inquiry, at the borders of the high place, into the hidden One who is not confined in any place. And all of them look at that metaphorical place, which He has chosen,

Banner (nišâ), see Bou Mansour, “Étude de la Terminologie Symbolique,” 250–53. 32

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‫ܶ ܶ ܺ ܳ ܺ ܳ ܺ ܳ ܳܳ‬ ‫ܚܙܬܐ ܽܟ ܳ� ̇ܗ‪:‬‬ ‫ܕܬܗܘܐ ܟܢܝܫܐ ܨܝܕ ܐ ܰܨܡܝܕ ܐ‬ ‫�ܗܘ ܰܚܕ ܐ ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܺ‬ ‫ܫܡ ܳ ̈�ܢܶܐ ܰ‬ ‫ܰܕ ܰ‬ ‫ܶ‬ ‫ܬܪ ܐ ܕܣܝܡ ܒܗ ܢ ܰܝܫܗ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܩ ܺ‬ ‫ܘܗܝ ܰܐ ܳ‬ ‫ܝܡܝܢ ܽܩ ܰ‬ ‫ܟܡܐ ܽܕܟܠܗ ܳܗܐ ܬ ܳܡܢ ̱ܗ ܽܘ‪:‬‬ ‫ܘܕܡ ܰ ̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܡ ܳ‬ ‫ܢܫܐ ܐܝܟ ܰܕܒܬܪܥܶܗ ܰ‬ ‫ܒܨܝܢ ܶܟ ̈‬ ‫ܘܚ ܺ‬ ‫ܳ‬ ‫�ܟܐ ܰܪ ܳܒܐ܀‬ ‫ܒܘܢ ܶܒ ܺ‬ ‫ܡܫܝܢ ܶܠܗ ܶܪ ܽܒܘ ܶ� ܳ‬ ‫ܡܫ ܺ‬ ‫ܰܘ ܰ‬ ‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܰ‬ ‫ܡܫ ܺ‬ ‫ܥܕ ܐ ܰܕ ܶ‬ ‫ܘܒܚܐ ܰ‬ ‫�ܘ ܳ‬ ‫ܰܘ ܰ‬ ‫ܕܪܝܢ ܶܠܗ ܳܩܠ ̈ܝ ܽܫ ܳ‬ ‫ܐܬܪܗ܀‬ ‫ܳ ܶ ܰ ܳ ܰ ܳ ܺ ܳ ܶ ܰ ܰ ܳ‬ ‫ܘܢܦܩ ܒ ܶܪܩܐ ܘܙܗܪ ܐ ܕܚܝ� ܡܢ ܡܪܟܒܬܐ‪:‬‬ ‫ܶܕ ܽ‬ ‫ܢܟܢܘܫ ܐ ܽܢܘܢ ܰܠ ܰ‬ ‫ܫܡ ܳ�ܢ̈ܶܐ ܽ‬ ‫ܠܫ ܳ‬ ‫ܘܒܚܐ ܰܪ ܳܒ ܶܐ܀‬ ‫ܶ ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܗܘܘܢ ܳܩ ܺ‬ ‫ܕܢܶ ܽ‬ ‫ܫܡܫܬܐ‪:‬‬ ‫ܝܡܝܢ ܶܣܕ�ܝܢ ܶܣܕ�ܝܢ ܥܰܠ ܬ‬ ‫ܓ� ̈ܘ ܰܢ ܽ‬ ‫ܪ�ܐ ܳܚ ܳܝ�ܢ ܽܟ ܶ‬ ‫�ܗܝܢ ܶܠ ܽ‬ ‫ܠܚܕ ܳܡ ܳ‬ ‫ܰܘ ܰ‬ ‫ܝܗܘܢ܀‬ ‫ܰ ܰ ܳ‬ ‫ܒܢ ̈ܝ ܽܢ ܳ‬ ‫ܘܗܪ ܐ ܥܰ‬ ‫ܚܙ ܽ‬ ‫ܬܗܘܢ ܰܕ ܰ‬ ‫ܝܚܐ ܳ‬ ‫ܳܘܢ ܳ‬ ‫ܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܰ ܳ ܰ ܳ ܳ ܶ ܰ ܳ ܰ ܰܳ‬ ‫ܡܫܐ ܽܠܘ܀‬ ‫ܘܠܟܐ ܘܠܟܐ ܰ � ܡܫܬܕܝܢ ܠ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܟܡܐ ܶ‬ ‫ܳ‬ ‫ܘܒܐ ܳܚ ܶܕܝܢ ܐ ܳ‬ ‫ܟ� ܶ‬ ‫ܺ‬ ‫ܕܡܛܥܰܢ ܗܐ ܛܥܝܢܝܢ ܰܠܗ‪:‬‬ ‫ܕܫܝܢ ܰܟܕ ܳܚ ܶܕܝܢ ܶܒܗ ܰܕܩ ܺܕܝܫ ܐ ܶ‬ ‫ܳ‬ ‫ܣ� ܶܦܐ ܰ‬ ‫ܡܩ ܺ‬ ‫ܬܪܗ܀‬ ‫ܰ ܽ ܳ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܪܥܐ ܶ‬ ‫ܕܒܝܬ ܰܡ�ܟܘܬܐ‪:‬‬ ‫ܳ� ܺܘܙܝܢ ܶܣܕ� ܐ ܐܟ ܕ‬ ‫ܚܙܘܢ ܐ ܶ‬ ‫ܒܒܝܢ ܽܟ ܽ‬ ‫ܡܝ ܺ‬ ‫�ܗܘܢ ܰܕ ܰ‬ ‫ܫܘܘ ܢܶ ܽ‬ ‫ܰ‬ ‫ܬܪܗ ܳܪ ܳܡܐ܀‬ ‫ܶ ̈ܶ‬ ‫ܺ ܺ ܶ ̈ܶ‬ ‫ܢܫܐ ܳܕܪ ܺܡܝܢ ܶܡܢ ܰܚ ܰ‬ ‫ܒ� ܽܝܗܘܢ‪:‬‬ ‫ܢܫܐ ܠܟ‬ ‫ܡܙܝܥܝܢ ܟ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܩ ܶܪܝܢ ܽܟ�ܗܘܢ ܗܢܐ �ܗܢܐ �ܘܥܕ ܐ ܕܐܬܪܗ܀‬ ‫�ܗܝܢ ܽܓ ̈ܘ ̈◌ ܶܕ ܐ ܰܒ ܰ‬ ‫ܬܪܥ ܰܡ ܳ‬ ‫ܢܫܢ ܳܩ ̈ܝ ܳܡܢ ܽܟ ܶ‬ ‫ܳܟ ܳ ̈‬ ‫�ܟܐ‬ ‫ܰ ܰ ܰ ܳ ܽ ܶ ܳ ܳ‬ ‫ܦܬܢ ܰܠ ܰ‬ ‫ܡܒ ܳ ܳܪ ܽܟܘ܀‬ ‫ܘܒܓܘܙܠܬܐ ܕܢܘܗܪܗ �‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܚ ܺ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܘܨ ܶܠܝܢ ܳ‬ ‫ܳ‬ ‫ܝܪܝܢ ܰ� ܰܒܝ ܰܚ�� ܰ‬ ‫ܘܚܝ�ܘܬܐ‪:‬‬ ‫ܽ‬ ‫ܶ‬ ‫ܫܘܘ ܰܕ ܽܢܚܘܪܘܢ ܶܒܗ ܳ‬ ‫ܘܡ ܶ‬ ‫ܘܕܝܢ ܰܕ ܰ‬ ‫ܰ‬ ‫ܒܪ ܳܡܐ ܰܒܐܬܪܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܒܛ� ܳ‬ ‫ܒܥܬܐ ܕ� ܢܶ ܰܙܕ ܽܪܩܘܢ ܰܠܡܥܰ ܳ ܳܩ ܽܒܘ‪:‬‬ ‫ܰ‬ ‫ܕܒ ܳ‬ ‫ܒܣ ̈ܘ ܰܦܝ ܳܪ ܳܡܐ ܰ‬ ‫ܣܝܐ ܰ‬ ‫ܰ‬ ‫ܠܟ ܳ‬ ‫ܐܬܪ ܐ � ܳ ܶܡܣܬܝܰܟ܀‬ ‫�ܗܘܢ ܶܨܝܕ ܰܗܘ ܰܐ ܳ‬ ‫ܘܚ ܺ‬ ‫ܝܪܝܢ ܽܟ ܽ‬ ‫ܬܪ ܐ ܺܫܐܝ� ܰܕ ܳ‬ ‫ܳ‬ ‫ܓܒܐ‪:‬‬

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72 600

605

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and are soothed by it, and shout praise to His Glory. The hosts give thanks, because they are marshaled at the chariot. The cherubs bless, because they are yoked and carry Him. The assemblies give praise, because they have been assembled for His praise. Thousands sing, because He has allowed them to stand before Him. All these things abound because of the chariot which is yoked to Him, though He did not need to set a limit to His being for the purpose of the chariot. He sustained these powers with the metaphorical vision which He harnessed, in order that, from every place, they might bring His praise to the one place. For this reason there was need for that great vision, so that with one accord they might multiply their shouts of joy to Him. Why was Ezekiel shown the chariot created for the angels? First, as consolation for the exile, to show him God’s “mounts” are incomparably greater than the ornamented horses of the conquerors. 1 Kings 7:23–27; As for Ezekiel, why indeed was it necessary for him to have 2 Chr 4:3–5; 14–15 been shown, with great wonder, his God’s exalted vehicles among the Chaldeans? 33 If the angels were constrained to see His place, this prophet, a son of exile: what was he looking for? For what cause should the fearful vision of the heavenly beings have come down to earth in order for the prophet to see the vision on high? This prophet was much troubled, in a discerning way, On how Ezekiel was given this “vision of the heavenly liturgy because he was in exile mourning the loss of the Temple in Zion and its services, grieved by the proud display of Israel’s foes,” see Golitzin, “Image and Glory,” 339. 33

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‫ܘܡ ܰ‬ ‫ܘܚܝܢ ܶܒܗ ܳܘܙ ܺ‬ ‫ܶ‬ ‫ܘܒܚܐ ܳ‬ ‫ܬܪ ܺ‬ ‫ܥܩܝܢ ܽܫ ܳ‬ ‫�ܘܬ ܐ ܺ ܳܝܩ ܶܪܗ܀‬ ‫ܰ ܶ ܶ ܶ ܰ ܰ ܺ ܺ ܶ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܡܘܕܝܢ ܣܕ� ܐ ܥܠ ܕܣܕܝܪܝܢ ܨܝܕ ܡ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܡܒ ܺ‬ ‫ܟ� ܶ‬ ‫ܺ‬ ‫ܘܒܐ ܰ‬ ‫ܪܟܝܢ ܥܰܠ ܰܕ ܺ‬ ‫ܟܕ ܺܝܢܝܢ ܰܘܛܥܝܢ ܶܝܢ ܠܗ܀‬ ‫ܽ ܶ‬ ‫ܰ ܺ ܶ ̈ܶ‬ ‫ܢܫܐ ܥܰܠ ܶܕ ܰ‬ ‫ܫܒܘܚܬܗ‪:‬‬ ‫ܐܬܟ ܰܢܫܘ ܥܰܠ ܬ‬ ‫ܡܫܒܚ ܰܝܢ ܶܟ‬ ‫ܡܪܝܢ ܐ ̈‬ ‫ܳܙ ܺ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܦܐ ܥܠ ܕ ܳ‬ ‫ܘܗܝ ܝܰܗܒ ܕܢܩܘܡܘܢ܀‬ ‫ܩܕܡ ܳ ̱‬ ‫ܳ ܶ ܺ ܰ‬ ‫ܬܪܘ ܶܡܢ ܰܡ ܰ‬ ‫ܪܟܒܬܐ ܰܕ ܺ‬ ‫ܟܕ ܳܝܢܐ ܶܠܗ‪:‬‬ ‫ܗܠܝܢ ܝ‬ ‫ܳ ܰ ܶ ܳ ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܠܘ ܽܗܘ ܣܢ ܶܝܩ ̱ܗܘܐ ܢܬܚ ܳܡ ܝܬܗ ܥܠ ܡܪܟܒܬܐ܀‬ ‫ܰ ܰ ܳ ܺ ܳ‬ ‫ܳ‬ ‫ܐܝܠܬܐ ܰܕ ܰ‬ ‫ܟܕܢ‪:‬‬ ‫�ܗ ܶܠ ܰܝܢ ܰܚ ̈�� ܣܡܟ ܰܒܚܙܬܐ ܫ‬ ‫ܽ‬ ‫ܺ‬ ‫ܠܚܕ ܐ ܳ‬ ‫ܬ�ܝܢ ܽܫ ܶ‬ ‫ܰܕ ܰ‬ ‫ܘܒܚܗ ܰܢܝܬܘܢ܀‬ ‫ܬܪ ܐ ܶܡܢ ܰ ܽܟܠ ܐ‬ ‫ܶܡ ܽܛܠ ܳܗ ܶܠܝܢ ܐ ܰ‬ ‫�ܨܬ ܥܰܠ ܰܗܘ ܶܚ ܳܙܘܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܝܫ ܺܐܝܬ ܰܢ ܽ‬ ‫ܘܒ ܰ ̈ܒ ܽ‬ ‫ܰܕ ܺ‬ ‫ܘܗܝ ܽܝ ܳ‬ ‫ܦܪܘܢ ܶܨ ܰ‬ ‫ܟܢ ܳ‬ ‫ܝܗܘܢ܀‬ ‫ܐܕ‬ ‫̱‬ ‫�ܨ ݂ܬ ܕܢܶ ܰ‬ ‫ܶܨܝܕ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽܡܘܢ ܰܟܝ ܰܐ ܰ‬ ‫ܬܚ ܶܘܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܽܪܟ ܶ‬ ‫ܘܒܗ ܳܪ ܳܡܐ ܶܒܝܬ ܰܟ ܳ ̈‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫�ܕ�ܶܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ ܶ ܰ‬ ‫ܶܐܢ ܰܡ� ̈ܟܐ ܐ ܶ‬ ‫ܬܪܗ ܕܢܶ ܽ‬ ‫ܬ ܺ‬ ‫ܐ�ܨܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܚܙ ܳܘܢ ܐܬܪܗ ܡ‬ ‫ܽ‬ ‫ܳܗ ܳܢܐ ܺ‬ ‫ܢܒ ܳܝܐ ܰܒܪ ܳܓ ܳܠܘܬܐ ܽܡܘܢ ܳܒܥܶܐ ̱ܗ ܳܘܐ܀‬ ‫ܽ‬ ‫ܳ ܳ ܳ ܺ ܳ ܰ ܰ ܳ‬ ‫ܫܡ ̈�ܢܶܐ‪:‬‬ ‫ܶܡܛܠ ܰ ܡܢܐ ܚܙܬܐ ܕܚܝܠܬܐ ܳ ܕ‬ ‫ܶ ܰ‬ ‫ܚܙܬܐ ܰܕ�ܥ ܶ‬ ‫ܚܬܬ � ܳ‬ ‫ܚܙ ܐ ܺ‬ ‫ܪܥܐ ܕܢܶ ܶ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܠ܀‬ ‫ܢ‬ ‫ܳ ܳܽ ܳܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܗܢܐ ܢܒܝܐ ܣܓܝ ܡܥܩ ̱ܗܘܐ ܦܪܘܫܐܝܬ‪:‬‬

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ON THE CHARIOT EZEKIEL SAW

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

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‫‪TEXT AND TRANSLATION‬‬

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

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because the Lord is the most exalted of all lords, and the voice of the wheels and the thunder of the wings might drive away from him the grief of exile which had covered over his mind, and , while he was meditating on the temple of Zion that had been left desolate, he might be encouraged by how greatly that chariot gleamed, 1 Kings 8:6–7; and , if ministry in the land of Judah had 2 Chr 3:7–14 ceased – see! – His praise thunders richly among the cherubim, that the prophet might discern these visions which he saw, and not imagine that the Chaldeans had become lords. and that, in comparison with the glory of that exalted chariot which he saw, he might reckon lowly the Assyrians and their mounts. For this reason Ezekiel saw the great vision, that the sights of the time among the exiles not discourage him. And as a prophecy concerning the Son of God, who is the breath of prophecy, the mystery of its mysteries The Son of God is the breath of prophecy, and, if that were not the case, then revelations would not have issued from His Father. Just as a body cannot stand without a soul, Dan 2:18ff; so there is no prophecy without the mysteries 34 of the Son of Eph 1:9 God. The Father did not speak to the prophets, save through His Son, Mysteries (râzê, also symbol, secret). In Syriac tradition: “Types and symbols are a means of expressing relationships and connections, of instilling meaning into everything. They operate in several different ways, between the Old Testament and the New, between this world and the heavenly, between the New Testament and the Sacraments, between the Sacraments and the eschaton. In every case they ‘reveal’ something that is otherwise ‘hidden’,” found in Brock, Paradise Hymns, 42. See Kollamparampil, Salvation, 58, 66, 87. And see Golitzin, “Image and Glory,” 339. 34

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ‬ ‫ܳܳ ܺ ܰ‬ ‫ܘܗܝ ܳܡ ܳܪ ܐ ܽܕܟ ܽ‬ ‫�ܗܘܢ ܳܡ ܰ� ܳܘܬܐ܀‬ ‫ܐܝܬ‬ ‫̱‬ ‫ܪ ܳܡ ܳܐ ܕ ܺ ̈ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܘܩ� ܕܓܝܓ� ܘܪܥܡܐ ܕܓܦܐ ܢܛܪ ܰܘܕ ܡܢܗ‪:‬‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܒܝܐ ܰܕ ܺ‬ ‫ܩܪ ܳ‬ ‫ܕܫ ܳ‬ ‫ܩܬܐ ܶ‬ ‫ܝܡܐ ̱ܗ ܳܘܬ ܥܰܠ ܬܪܥܺܝܬܗ܀‬ ‫ܥ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܬܓ ܺܙܝ ̱ܗܘܐ‪ܳ:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܡܐ ܕܪ ܢܐ ̱ܗܘܐ ܒܗܝܟܠ ܨܗܝܘܢ ܕ ܰ‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܢܶ ܰ‬ ‫ܳ‬ ‫ܒܬܐ ܳ‬ ‫ܬܠ ܰ‬ ‫ܟܡܐ ܰܙ ܳ‬ ‫ܗ�ܐ ̱ܗܘܬ܀‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܝ‬ ‫ܒܗ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܒ‬ ‫ܒ‬ ‫̱‬ ‫ܺ ܳ‬ ‫ܶ ܶ ܶ ܶ‬ ‫ܫܬܗ ܰܒ ܳ‬ ‫ܐܪܥܐ ܺܕ ܽܝܗܘܕ ܰܒܛܝ� ̱ܗ ܳܘܬ‪:‬‬ ‫ܘܐܢ ܬܫܡ‬ ‫ܳ ܰ ܽ ܶ ܳ ܶ ܽ ܶ ܰ ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܗܐ ܒܟ�ܘܒܐ ܪܥܡ ܫܘܒܚܗ ܥܬܝܪܐܝܬ܀‬ ‫ܬܒ ܰܝܢ ̱ܗ ܳܘܐ ܺ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܕܢܶ ܰ‬ ‫ܒܗ ܶܠܝܢ ܶܚ ̈ܶܙܘܐ ܰܕ ܳ‬ ‫ܚܙ ܐ‪:‬‬ ‫�ܕ�̈ܶܐ ܳ‬ ‫ܳܘ� ܰܢ ܰ‬ ‫ܣܒܪ ܶܠܗ ܥܰܠ ܰܟ ܳ‬ ‫ܕܡ ܰ� ܳ�ܐ ̱ܗ ܰܘܘ܀‬ ‫ܽ ܳ̇ ܳ ܰ ܰ ܳ ܳ ܳ‬ ‫ܰܘ ܽ‬ ‫ܡܬܐ ܰܕ ܳ‬ ‫ܚܙ ܐ‪:‬‬ ‫ܠܦܘܬ ܫܘܒܚܳܗ ܽ ܕܗܝ ܡܪܟܒܬܐ ܪ‬ ‫ܘܠ ܽ‬ ‫ܚܫܘܒ �ܬ ܳܘ��ܶܐ ܰ‬ ‫ܘܒ ܽ‬ ‫�ܟ ܰ‬ ‫ܰܫ ̈ܦ ܶ� ܢܶ ܽ‬ ‫ܝܗܘܢ܀‬ ‫ܶܡ ܽܛܠ ܳܗ ܳܢܐ ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶ‬ ‫ܐܝܠ ܶܚ ܳܙܘܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܝ‬ ‫ܒܢܐ ܶܒܝܬ ܰܫ ܳ ̈ܒ ܶܝܐ ܳ� ܢܥܺ ܽ‬ ‫ܝܩ ܳ‬ ‫ܕܚ ̈ܶܙܘܐ ܰܕܙ ܳ‬ ‫ܶ‬ ‫ܝܗܝ܀‬ ‫ܘܢ‬ ‫ܰ ܺܽ ܳ‬ ‫ܰ‬ ‫ܰ ܳ ܳ ܰ ܳ ̇ ܺ ܰ‬ ‫ܒܪ ܐܠܗܐ ܣܘܩܗ ܐ‬ ‫ܝܬ ̱‬ ‫ܘܗܝ ܰ ܕܢܒܝ ܶܘܬܐ‪ܰܽ :‬‬ ‫ܶ ܽ ܳ ܽ ܳ ܶ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܘܗܝ܀‬ ‫ܳܘ ܳܐܠܘ � ܗܘ ܘ� ܓ��ܢܐ ܺܢܦܩܘ ܡܢ ܐܒ ̱‬ ‫ܓܪ ܐ ܶܒ ܳ‬ ‫ܐܦ� ܰܦ ܳ‬ ‫�ܥܕ ܰܢ ܳ‬ ‫ܝܬ ܶܠܗ ܰܕ ܽܢܩܘܡ‪:‬‬ ‫ܦܫܐ ܐ‬ ‫ܳ ܽܽ ܳ‬ ‫ܰ‬ ‫ܘܬܐ ܶܒ ܳ‬ ‫�ܥܕ ܐ̱ ܳ� ܙܶ ܐ ܰ‬ ‫ܕܒܪ ܐ ܶ ܳܠ ܳܗܐ܀‬ ‫ܘ� ܢܒܝ‬ ‫ܳ ܰ ܺ̈ ܶ ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐ̱ܒܐ ܠܢܒܝܐ � ܡܡܠܠ ̱ܗܘܐ ܐ ܴ� ܒܒܪܗ‪:‬‬

‫‪574‬‬

78

660

665

670

ON THE CHARIOT EZEKIEL SAW

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

Through Him: “by His hand”, i.e. the Son’s. “The use of the term, ‘mysteries’, here refers not to some esoteric doctrine of Jesus… but rather to the divine economy accomplished in Christ.” See Golitzin, “Image and Glory,” 338–39. As noted by Golitzin, Bondi interprets this as esoteric doctrine rather than divine economy (madabbrânûtâ). See Bondi, Three Monophysite Christologies, 128–31. See also Golitzim, 324–330, for other comments on the re-evaluation of Jacob’s “Mythology” as rather ‘themes of classical Christian preaching’. 35

36

‫‪79‬‬

‫‪660‬‬

‫‪665‬‬

‫‪670‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܳ ܶ ܶ ܳ ܶ ܳ ܳ‬ ‫�� ܳܢܐ � ܝܳ ܶ ܶܗܒ ̱ܗ ܳܘܐ܀‬ ‫ܰܘܐ� ܐܢ ܒܗ �̱ܢܫ ܓ‬ ‫ܶ‬ ‫ܐ ܳܝܢܐ ܽܥ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܬܪ ܐ ܐܺܝܬ ܶܠܗ ܰ ܠܫ ܶܡܫܐ ܐ ܴ� ܢܘܗܪܗ‪:‬‬ ‫ܐܝܢܐ ܐ ܳܪ ܳܙ ܐ ܐܺܝܬ ܶܠܗ � ܳܒܐ ܐ ܴ� ܰܕ ܶ‬ ‫ܗ܀‬ ‫ܒܪ‬ ‫ܰܘ ܳ ̱‬ ‫ܽܰ‬ ‫ܳ‬ ‫ܐܝܕ ̈‬ ‫ܘܗܝ ܳܢ ܺ‬ ‫ܠܓ ܳ‬ ‫ܺܒ ܰ‬ ‫ܦܩܝܢ ܐ̱� ܙܶ ܐ ܶ‬ ‫ܘܗܝ‪:‬‬ ‫�ܝܐ ܳ ܶܡܢ ܶܒܝܬ ܐܒ ̱‬ ‫̱‬ ‫ܘܝܘ ܐ̱ ܳܪ ܳܙ ܐ ܽܕܟ ܽ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܢܒ ܽ‬ ‫ܽܕܗ ܽ‬ ‫ܐ܀‬ ‫ܘܬ‬ ‫ܝ‬ ‫ܰ ܺ ܶ‬ ‫ܶ ܶ ܰ ܰ ܳ‬ ‫ܢܒ ܽܝܘܬܗ‪:‬‬ ‫ܘܪܪ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܒ‬ ‫ܒܗ ܐܬܓ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘ ܶ‬ ‫��ܢܐ ܪܒܐ ܕܚܙ ܐ ܠܗ ܚܙ ܐ ̱ܗܘܐ܀‬ ‫ܒܓ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܪܥܐ ܺܣ ̈‬ ‫ܝܡܢ ܗ ܰ ̈ܘܝ ܶܠܗ ܰܠ ܳ‬ ‫ܕܢܶ ܽܚܘܬ � ܳ‬ ‫ܒܪ ܐ ܳܐ ܰܦ ̈ܘ ̱ܗܝ‪:‬‬ ‫̱‬ ‫�ܗܝ ܰܐ ܰ‬ ‫ܣܪܚ ܶܚ ܺ̈ܙܘܝܢ ܶܚ ܺ̈ܙܘܝܢ ܰܠ ܺ‬ ‫ܘܥܰ ܳ‬ ‫ܢܒ ܽܝܰܘܬܐ܀‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܐܦ ܰܡ ܰ‬ ‫ܪܟܒܬܐ ܶܡܛܠܬܗ ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܟܕܢ ̱ܗ ܳܘ ܳܐ ܐ ܽܒ ̱‬ ‫ܬܚ ܶܘܐ ̱ܗ ܳܘܐ ܰܠ ܰ‬ ‫ܕܓ ܳ‬ ‫�� ܳܢ ܺܐܝܬ ܢܶ ܰ‬ ‫ܶ‬ ‫ܫܡ ̈�ܢܶ ܰܐ܀‬ ‫ܳ‬ ‫ܪܓܝܓ ̱ܗ ܳܘܐ ܕܢܶ ܶ‬ ‫ܳܐܦ ܰܒ ܳܪܢ ܳܫܐ ܺ‬ ‫ܗܘܐ ܰܒܪ ܐܠ ܳܗܐ‪:‬‬ ‫ܶ‬ ‫ܘܡ ܽܛܠ ܳܗ ܳܢܐ ܰܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܝܗܝ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܚܙ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܢܶ ܶ‬ ‫ܫܪ ܐ ܰ‬ ‫ܒܟ ܳ‬ ‫ܪܣܐ ܳܗܐ ܶܡܢ ܳܗ ܶ‬ ‫ܝܕܝܢ ܐܬܛ ܰܝܒ ̱ܗ ܳܘܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܪܣܝܐ ܶ‬ ‫ܘܡ ܳ‬ ‫ܛ�ܗ ܳܢܐ ܰ‬ ‫ܥܒܕ ܶܠܗ ܽܟ ܳ‬ ‫ܘܒܗ ܝܳܬܒ ̱ܗ ܳܘܐ܀‬ ‫ܳ ܳ‬ ‫ܳ ܶ ܰ ܶ ܶ ܽ ̈ ܳ‬ ‫ܘܫܳ ܳܚܬܐ ܐ̱ ܳܢ ܳ ܳܫ ̈ܝܬܐ‪:‬‬ ‫ܨܒܐ ܕܢܬܬܚܬܐ ܨܝܕ ܡ‬ ‫ܳ ܳ ܶ ܶ ܳ̈ ܰ ܺ ̈ ܳ‬ ‫ܶ‬ ‫ܘܡܛ�ܗܢܐ ܠܒܫ ܕܡܘܬܐ ܡܟܝܟܬܐ܀‬

‫‪575‬‬

80 675

680

685

ON THE CHARIOT EZEKIEL SAW

Heaven together with the worlds and their principalities do not contain Him, yet the throne held Him, as indeed Ezekiel bears witness to us. The ends and the extents and all the directions do not contain Him, yet, because He chose it, the womb contained , and Mary bears witness. Dan 7:13 Daniel saw Him borne on the clouds and coming as a man to judge the kings and their empires. Ezekiel, too, sees Him on the high throne atop the chariot, As seated like a man, was also God. That likeness of a servant that He assumed within the womb was whispered on the wings of the heavenly beings. Before He was to become what He became in the latter times, He willed to show, in a great wonder, how He would become it. 37 And because He was prepared that the world should see Him corporeally, the likeness of a body was seen upon the chariot. When He was not clothed with a body, He was yet seen in the likeness of a servant,

Kollamparampil quotes De Halleux in saying that “speech on the becoming of the Son is not an ontological reflection on the very being of the Son. It is an attempt to describe divine realities in analogical terms in so far as the divine self revelation has provided for humanity to understand.” He footnotes saying that: ‘becoming’ and ‘divine economy’ (madabbrânûṯâ) are synonyms; it is through the ‘becoming’ the economy becomes visible. And he continues: “The divine descent to the level of humanity and the subjection to ‘becoming’ forms part of the divine economy for the salvation of the world. Hence it not any analysis of the ‘becoming in itself’, but a ‘becoming for’, a becoming for the sake of humanity. Therefore, this becoming is something with respect to humanity and not with respect to the Son in himself. The ‘becoming’ (hwâyâ) of the Son for the sake of humanity is in fact a descent into human dimensions.” See Kollamparampil, Salvation in Christ, 321–26; and see De Halleux, Philoxène, 320. 37

‫‪81‬‬ ‫‪675‬‬

‫‪680‬‬

‫‪685‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܳ ܳ ̈ܶ‬ ‫ܚܕܝܢ ܶ‬ ‫ܳ� ܳܐ ܺ‬ ‫�ܡܐ ܽܘ ܳ‬ ‫ܘܥ‬ ‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܐ‬ ‫ܝ‬ ‫ܫܡ‬ ‫ܗ‬ ‫ܠ‬ ‫ܳ‬ ‫ܐܚܕܗ ܽܟ ܳ‬ ‫ܰܘ ܶ‬ ‫ܘܪܣܝܐ ܰܟܕ ܶ ܳܣ ܶܗܕ ܰܠܢ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܳ ܳ‬ ‫ܳ ܳ ܺ ܶ ܰ ̈ ܶ ̈ܶ‬ ‫ܬܚܐ ܽ‬ ‫ܘܟܠ ܶܦ ̈ܢܝܬܐ‪:‬‬ ‫ܘܡ‬ ‫� ܶܣ ܽܦܩܝܢ ܰ ܳܠܗ ܰ ܣ ܳܘܦܐ ܳ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡܛܠ ܕܨܒܐ ܟܪܣܐ ܥܪܬܗ ܘܣܗܕ ܐ ܡ ܳܪܝܡ܀‬ ‫ܳܶ‬ ‫ܚܙܝܗܝ ܳܕ ܺ� ܶܝܐܝܠ ܰܕ ܺ‬ ‫ܳ‬ ‫ܥ�ܢ̈ܐ ܳܘܐܬܐ‪:‬‬ ‫ܛ� ̈� ܳܢܢ ܶ ܶܠܗ‬ ‫ܰܐܝܟ ܰܒܪ ܐ ܳܢ ܺ̈ܫܝܢ ܰܕ ܽܢܕܘܢ ܰܡ ̈‬ ‫�ܟܐ ܽܒ ܳ‬ ‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ܀‬ ‫̱‬ ‫ܰ ܰ ܳ‬ ‫ܳܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽ‬ ‫ܒܟ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܘܪܣܝܐ ܳܪ ܳܡܐ ܥܰܠ ܡ‬ ‫ܰ ܳ ܶ‬ ‫ܬܒ ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܰܘ ܳ‬ ‫ܳ‬ ‫ܐܠ ܳܗܐ ̱ܗ ܳܘܐ܀‬ ‫ܝܗܝ ܟܕ ܝ‬ ‫ܚܙ‬ ‫ܽ ܳ‬ ‫ܢܣܒ ̱ܗ ܳܘܐ ܶܡܢ ܰܓܘ ܰܟ ܳ‬ ‫ܒܕ ܐ ܳܗܝ ܰܕ ܰ‬ ‫ܘܬܐ ܕܥܰ ܳ‬ ‫ܪܣܐ‪:‬‬ ‫ܕܡ‬ ‫ܶ ܰ ̈ ܽ ܰ ܰ ܳ ̈ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶܡ ܳܬܢܨܪ ܐ ̱ܗܘܬ ܥܠ ܓܦܝܗܘܢ ܕܫܡ�ܢܐ܀‬ ‫ܶ‬ ‫ܥܰܕ� ܢܶ ܶ‬ ‫ܗܘܐ ܶܡ ܶܕܡ ܰܕ ܳ‬ ‫ܗܘܐ ܰ‬ ‫ܒܚ ܰܪܬ ܰܙܒܢ̈ܐ‪:‬‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܨܒܐ ܰܕ ܰܢܚ ܶܘܐ ܰܕ ܰ‬ ‫ܳ‬ ‫ܗܪ ܐ ܺ ܰܪ ܳܒܐ܀‬ ‫ܐܝܟܢ ܳܗ ܶܘܐ‬ ‫ܺ‬ ‫ܘܫܡ ܳܢܐܝܬ ܳܥ ܳ‬ ‫ܕܓ ܳ‬ ‫�ܡܐ ܢܶ ܺ‬ ‫ܘܥܰܠ ܰܕܥܬܝܕ ̱ܗ ܳܘܐ ܽ‬ ‫ܚܙܝܘܗܝ‪:‬‬ ‫ܽ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܕܓ ܳ‬ ‫ܘܫܡܐ ܶܡ ܰ‬ ‫ܘܬܐ ܽ‬ ‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ ܥܰܠ ܡܪܟܒܬܐ܀‬ ‫ܰܕܡ ܳ ݂ ܰ ܰ ܽ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܟܕ � ܡܓܫܡ ܕܡ ݂ܘܬܐ ܕܥܒܕ ܐ ܡܬܚܙ�ܐ ̱ܗܘܬ‪:‬‬

82 690

695

700

ON THE CHARIOT EZEKIEL SAW

so that when He became embodied He would not be blasphemed by the headstrong. He made a habitation and throne and chariot for His Glory, because He willed to lower Himself to the affairs of men. Ezekiel’s vision and the unity of the Son of God: The One uniting God and man, angels above with humans below, is the same unique Son, the one mediator making peace. These earthly things of ours, He joined to Himself, so that when He lowered Himself, His powers not defame Him. For this reason Ezekiel saw Him as a man, so that when in truth He became the son of man, Ezekiel would recognize Him. He sat on the throne and, to the eye of Ezekiel, the throne held Him, so that when the womb would hold Him, he would be assured that He had become flesh. Ezek 1:26–28; The prophet had said: “I saw the appearance as a Phil 2:6–7 man,” “And, again, the appearance was as God in great glory.” This is the way that was trodden by the Son of God 38 both divinely and humanly, though He is One. “I saw from the vision that from His loins upwards as fire, and also from the vision, that His loins downwards like fire.” On the imagery of the ‘way’ or ‘path’ (ûrḥâ), see T. Kollamparampil, “Divine Pedagogy on the Road of Salvation.” On this way (p. 87), “Adam is an image of the invisible Only-Begotten, and when he attains his goal, he attains the full likeness of the Only-Begotten… Adam’s growth to perfection in, through and with Christ, is the foundation of this imagery of ‘the way’ that depicts the stages of revelation, the patterns of human behavior, the story of salvation… in a symbolic manner.” See also F. Rilliet, “La métaphore du chemin.” 38

‫‪83‬‬ ‫‪690‬‬

‫‪695‬‬

‫‪700‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܳ‬ ‫ܕܡܐ ܶܕ ݂ܐܬ ܰܓ ܰܫܡ ܳ� ܢܶ ܰ‬ ‫ܬܓ ܰܕܦ ܶܡܢ ܰܡ ܳ� ܶܚ ܺܐ܀‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܬܒܐ ܽ‬ ‫ܝܰ ܳ‬ ‫ܒܬܐ ܰ‬ ‫ܘܟ ܳ‬ ‫ܥܒܕ � ܳܝܩ ܶܪܗ‪:‬‬ ‫ܪܟ‬ ‫ܡ‬ ‫ܦ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܪܣܝ‬ ‫ܰ ܶ‬ ‫ܰܕ�ܨܶ ܳ ̈‬ ‫ܒ� ̈� ܳܢ ܳܫܐ ܳ‬ ‫ܒܘ ܳܬܐ ܰܕ ܰ‬ ‫ܨܒܐ ܕܢܶ ݁ܬܬܚܬܐ܀‬ ‫ܳ ܶ ܺ ܰ ܰ ܳ ܳ̈ ܳ‬ ‫ܬܐ ܰܡ ܶܩܦ ܗ ܳܘܐ ܶ‬ ‫ܗ‪:‬‬ ‫ܠ‬ ‫ܚܬܝ‬ ‫ܗܠܝܢ ܕ ܰܝܠܢ ܬ‬ ‫̱‬ ‫ܰ ܰ ܳ̈ ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܡܐ ܶܕ ݁ܐܬܬܚܬܝ � ܰܢܫܟܪܘܢܝܗܝ ܰ ܚܝ�ܘܬܗ܀‬ ‫ܶܡ ܳ‬ ‫ܛ�ܗ ܳܢܐ ܳ‬ ‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶܝܐܝܠ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܗܘܐ ܶ‬ ‫ܒܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܕܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܳ‬ ‫ܕܡܐ ܰ‬ ‫ܗܘܐ ܳܝ ܰܕܥ ܶܠܗ܀‬ ‫ܳ ܺ ܶ‬ ‫ܽ‬ ‫ܐܚܕܗ ܽܟ ܳ‬ ‫ܬܒ ܰܘ ܶ‬ ‫ܘܪܣܝܐ �ܥܺܝܢ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܒܟܘܪܣܝܐ ܝ‬ ‫ܕܒ ܳ‬ ‫ܣܪ ܐ ܳ‬ ‫ܪܣܐ ܶ‬ ‫ܳ‬ ‫ܐܚܕ ܐ ܶܠܗ ܰܟ ܳ‬ ‫ܕܡܐ ܳܕ ܳ‬ ‫ܗܘܐ ܰܡ ܰܫܪ ܶܠܗ܀‬ ‫ܰ‬ ‫ܐ̱ ܰܡܪ ̱ܗ ܳܘܐ ܺ‬ ‫ܢܒ ܳܝܐ ܰܕ ܺ‬ ‫ܚܙܝܬ ܶܚ ܳܙܘܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܽ‬ ‫ܘܬܘܒ ܰܐܝܟ ܶܚ ܳܙܘܐ ܗ ܳܘܐ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܽ‬ ‫ܒܫ ܳ‬ ‫ܘܒܚܐ ܰܪ ܳܒܐ܀‬ ‫̱‬ ‫ܘܪܚܗ ܰ‬ ‫ܳܗ ܶܕ ܐ ̱ܗ ܺܝ ܐ ܽ ܶ‬ ‫ܕܒܪ ܰܐ ܳܠ ܳܗܐ ܰܕ ܺܕܪ ܳ‬ ‫ܝܫܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܰܳ ܳ ܺ ܳ ܳܳܺ ܰ ܰ ܺ ܰ‬ ‫ܘܗܝ܀‬ ‫ܝܬ‬ ‫ܐܠܗܐܝܬ ܐܦ ܐ̱ܢܫܐ‬ ‫̱‬ ‫ܝܬ ܟܕ ܰܚܕ ܶܐ ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܚܙܝܬ ܶܡܢ ܶܚ ܳܙܘܐ ܕܚ ܰܨܘܗܝ ܘ�ܥܠ ܰ ܐܝܟ ܢܘܪ ܐ ܠܡ‪:‬‬ ‫ܳ ܶ ܶ ܳ ܰܰ̈ ܰ ܰ‬ ‫ܠܬܚܬ ܐܝܟ ܽܢ ܳ‬ ‫ܘܪ ܐ ܰܠܡ܀‬ ‫ܐܦ ܡܢ ܚܙܘܐ ܕܚܨܘܗܝ ܘ‬

‫‪576‬‬

84 705

710

715

720

725

ON THE CHARIOT EZEKIEL SAW

And if from the vision of His loins upwards as fire, and again, the appearance of His loins downwards is fire, why was it necessary for the prophet to repeat the description of the vision, then to say ‘above’ and then repeat the same about what is below in his prophecy? He wanted to show the higher and the lower aspects of the Son of God, how that supernal Being had become an earthly one below, Eph 2:14–15; and that He had become a mediator, because He stood in the midst between the two sides 1 Tim 2:5 in order to make peace between those on high and those below. Col 1:20 Thus He girded Himself with peace in the prophecy, for something in the likeness of a of the clouds He Gen 9:11–17; Ezek 1:26–28 saw surrounding him, a sign of peace that He would come and make with those below. Because the bow was created and suspended in the air for the sake of peace. It was given to Noah as a gift, full of peace, that when his descendents should see it, they would know that there was peace . Ezekiel, too, saw the sign around the chariot, and said: “I saw the likeness of the that is of the clouds surrounding the throne of Him who is glorious upon the chariot.” Ezekiel saw the sign of peace which is in the clouds, that he might know that He who was manifested on the chariot would make peace between those on high and those below. And this sign was seen in Him who loves peace, for the hue of the surrounds Him who is entirely Gen 1:26–27; peace. Phil 2:6–7 He sits on the throne in order that He might become familiar in human dimensions, and then He would lower Himself among those on earth. 39 See Golitzin, “Image and Glory,” 350: “…the Word investing the cosmos like the soul in a human body,”… “…drawing on very old traditions of the imago dei in its relation to the divine Glory, the kavod.” See also 39

‫‪85‬‬ ‫‪705‬‬

‫‪710‬‬

‫‪715‬‬

‫‪720‬‬

‫‪725‬‬

‫‪TEXT AND TRANSLATION‬‬

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

‫‪577‬‬

‫‪Goshen-Gottstein, “Body as Image of God.” And see note 50 for further‬‬ ‫‪remarks on the shiʾur qomah tradition.‬‬

86

730

735

740

ON THE CHARIOT EZEKIEL SAW

And He has girded Himself from all sides with splendor and honor, like the colors of the bow, that He might proclaim the report of His way, and that He might console the sharers in His mystery 40 with the prophecy that He would be coming to accomplish peace on the earth when He does come to it. And that strife which the serpent started among the trees He will remove, and the quarrel will cease that had been inflamed. And the hidden Father and the great Adam, who were at enmity, will be reconciled in the Son who stands as the mediator. And a great peace will occur in the world when He comes down to it, And this is the sign: the bow’s colors with which – see! – He girds Himself. As for the prophet, who was grieved because of the desolation and captivity of His place, there was shown to him that there would be peace in all the world. And the captivity of the Hebrews, too, would return to the land of Judah, while all those of the house of Adam would return to Eden in the person of the Son of God. It was the great peace with the colors of the bow that is in the clouds which the Spirit of prophecy depicted 41 in this revelation. Sharers in His mystery, “sons of the mystery,” as an aspect of theosis: “Ephrem understands it as a way of making explicit what it means to become ‘children of God’, seeing that in the Semitic languages the term bar, ‘son of’, may have the sense of ‘sharing in the attributes of’ or ‘belonging to the category of’.” See Brock, Luminous Eye, 148–54. See also the comments on divinization in his Paradise Hymns, 71–74. And on divinization in Jacob, see Bou Mansour, Théologie de Jacques I, 272–75. 41 Depict (ṣûr): Jacob like Ephrem speaks of types and symbols (râzê) as being depicted or drawn in Scripture. In Ephrem: “God or Christ is the artist who in the Scriptures has painted pictures of the whole economy of salvation in the words and deeds of the prophets and the apostles,” see S.H. Griffith, “The Image of the Image Maker.” See also Jacob’s “On the 40

‫‪87‬‬ ‫‪730‬‬

‫‪735‬‬

‫‪740‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܺ‬ ‫ܐܚܕܪ ̱ܗ ܳܘܐ ܶܠܗ ܺܙ ܳܝܘܐ ܶ‬ ‫ܰܘ ܰ‬ ‫ܘܗ ܳܕܪ ܐ ܶܡܢܶ ܽܟܠ ܰܓ ̈ܒܝܢ‪:‬‬ ‫ܰ ܰ ܰ ܳ ܶ ܳ‬ ‫ܫܬܐ ܰܕܢ ܶ‬ ‫ܟܪܙ ܛ ܳܒܐ ܽܕ ܶ‬ ‫ܐܘܪܚܗ܀‬ ‫ܐܰܝܟܰ ܶܗܘ ܓ ܳܘܢܐ ܰܕܩ ܰ ̈ ܳ ܶ ܰ ܺ ܽ ܳ‬ ‫ܘܢ�ܒ ܳܒ ܶ ̱ܗܘܐ ܠܒܢܝ ܐ̱� ܙܗ ܒܢܒ ܶܝܘܬܐ‪:‬‬ ‫ܥܒܕ ܰܒ ܳ‬ ‫ܕܫ ܳܝܢܐ ܐܬܐ ܕܢܶ ܶ‬ ‫ܰ‬ ‫ܐܪܥܐ ܳܡܐ ܳܕܐܬܐ ܺ ܳ� ̇ܗ܀‬ ‫ܳ‬ ‫ܳ ܶ‬ ‫ܘܗܝ ܰܡ ܽܨܘܬܐ ܰܕ ܺ‬ ‫ܳ‬ ‫ܐܪܡܝ ܶܚ ܳ‬ ‫ܝ�ܢ̈ܐ‪:‬‬ ‫ܘ�ܐ ܶܒ ܳܝܬ ܐ‬ ‫ܽܗܘ ܰܡ ܶ ܳ‬ ‫ܫܓ ܳ‬ ‫ܳ ܳ ܶ ܰ‬ ‫ܝܪ ܐ ̱ܗ ܳܘܬ܀‬ ‫ܪܚܩ � ̇ܗ ܰܘܒܛ� ܗܪܬܐ ܕ ܺ ݂‬ ‫ܰܘ ܳܐܒܐ ܰܟ ܳ‬ ‫ܣܝܐ ܳܘ ܳܐܕܡ ܪ ܳܒܐ ܰܕ ܺ‬ ‫ܪܓܰ ܺܝܙܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܶ‬ ‫ܶܒܗ ܶܡ ܰ‬ ‫ܒܪ ܐ ܳܕܩܐܡ ܐܟ ܶܡ ܳ‬ ‫ܬܪܥܶܝܢ ܰܒ ܳ‬ ‫ܨ� ܳܝܐ܀‬ ‫ܘܫ ܳܝܢܐ ܰܪ ܳܒܐ ܳܗ ܶܘܐ ܳ‬ ‫ܒܥ ܳ‬ ‫ܰ‬ ‫�ܡܐ ܳܡܐ ܳܕܢ ܶܚܬ ܶܠܗ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܢ ̇ܗ ܶ‬ ‫ܳ‬ ‫ܘܗ ܶܕ ܐ ̱ܗ ܺܝ ܐ ݂ܬܐ ܰܓ ܳ‬ ‫ܕܩܫܬܐ ܳܗܐ ܰܚ ܰܕܪ ܶܠܗ܀‬ ‫ܽ‬ ‫ܒܝܐ ܰܕ ܶ‬ ‫ܢܒ ܳܝܐ ܳ‬ ‫ܺ‬ ‫ܡܥܩ ̱ܗ ܳܘܐ ܶܡܛܠ ܽܚ ܳ‬ ‫ܘܫ ܳ‬ ‫ܘܪܒܐ ܶ‬ ‫ܐܬܪܗ‪:‬‬ ‫ܶ‬ ‫ܐܬܚ ܺܘܝ ܶܠܗ ܳܕܗ ܶܘܐ ܰܫ ܳܝܢܐ ܳ‬ ‫ܒܥ ܳ‬ ‫ܶܘ ܰ‬ ‫�ܡܐ ܽܟܠܗ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܬܐ ܰܘܕܥܶܒ��ܶܐ � ܳ‬ ‫ܘܗ ܳ‬ ‫ܦܟܐ ܺ‬ ‫ܳ‬ ‫ܪܥܐ ܺܕ ܰ ܽܝܗܘܕ‪:‬‬ ‫ܫܒ ݂‬ ‫ܳ‬ ‫ܕܒܝܬ ܐ ܳܕܡ ܳܗ ܺ‬ ‫ܰܘ ܶ‬ ‫ܥܕܢ ܰ‬ ‫ܦܟܝܢ ܰܠ ܶ‬ ‫ܒܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܰ ܳ ܶ ܳ‬ ‫ܫܬܐ ܺܕܐܝܬ ܰܒ ܳ ̈‬ ‫ܰܫ ܳܝܢܐ ܰܪ ܳ‬ ‫ܥ�ܢܶܐ‪:‬‬ ‫ܒܓܘܢܐ ܕܩ‬ ‫ܐ‬ ‫ܒ‬ ‫ܳܰ ܽ ܳ ܰ ܺ ܽ ܳ‬ ‫ܘܬܐ ܰ‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫�� ܳܢܐ܀‬ ‫ܨܪ ݂ܬ ܪܘܚܐ ܕܢܒܝ‬

‫‪578‬‬

‫‪Mysteries, Types and Figures of Christ,” with its extensive visual termi‬‬‫‪nology: depict, figure represented, made an image, draw, trace, skilled‬‬ ‫‪painter, resemblance, carve an image, color, imprint, resemble, etc. See‬‬ ‫‪J.A. Konat, “A Metrical Homily.” Konat does have issues with Jacob’s‬‬ ‫‪authorship of the homily, at least in part.‬‬

88 745

750

755

760

765

ON THE CHARIOT EZEKIEL SAW

And that the prophet might make known how there would be peace, He drew the whole Gospel of the Son of God in the cherubim. And had the world not neglected the teaching, so far as a man might want, he would find the mysteries of our Lord. The whole Gospel is therefore inscribed in the chariot. The four living creatures represent it preached to the four corners of the world – Jacob notes the four evangelists, but the living creatures represent all of the apostles while the wheels reveal the relationship of the Old and New Testaments. The whole Gospel was engraved in that chariot which bore the Son of God with great impetus. And it hurries in the four directions to seize the whole world, and to the unique sign of the Cross its path is directed. The four cherubs who carried in procession are Matthew, Mark, Luke the Apostle and John. With the cherubs, likenesses on likenesses are marshaled, as if to say, the nations upon nations which have had the good news proclaimed. The face of the lion the might of kings and of princes, which here below have submitted themselves to the yoke of the Cross. The face of the man represents all the race of humanity, which has all entered the service of the Father through the Son. The face of the bull the world which is yoked, as if under a yoke, and which wholly serves the Son who is crucified on its account. The face of the eagle represents the whole image of the proclamation, which flew as if with wings to the heights towards the heavenly beings. The hand of the man that was seen beneath the wings, is the right hand which the Son of God gave to His Apostles, and which carries the whole of His Gospel in all places, and which upholds it and guides it that it may take hold of the extremities . By the laying on of hands of apostleship the earth has grown rich

‫‪89‬‬ ‫‪745‬‬

‫‪750‬‬

‫‪755‬‬

‫‪760‬‬

‫‪765‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܢܒ ܳܝܐ ܰܕ ܰ‬ ‫ܘܕܥ ̱ܗ ܳܘܐ ܺ‬ ‫ܰܘ ܰܕܢ ܰ‬ ‫ܐܝܟܢ ܳܗ ܶܘܐ ܰܫ ܳܝܢܐ‪:‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳܨܪ ܰܒ ܽ‬ ‫ܟ� ܶ‬ ‫ܣܒܪܬܗ ܰ‬ ‫ܽܟ ܳ� ̇ܗ ܰ‬ ‫ܘܒܐ܀‬ ‫�ܡܐ ܳ� ܰܐ ܶܡܐܢ ܗ ܳܘܐ ܶܡܢ ܽܝ ܳ‬ ‫ܶܘ ܽ‬ ‫ܐܠܘ ܳܥ ܳ‬ ‫ܘܠܦ ܳܢܐ‪:‬‬ ‫̱‬ ‫ܕܒܥܶܐ ܐ̱ ܳܢܫ ܳܐܦ ܶܡ ܰ‬ ‫ܳ‬ ‫ܟܡܐ ܳ‬ ‫ܫܟܚ ̱ܗܘܐ ܐ̱ ܳ� ܰܙܝ ܳܡ ܰܪܢ܀‬ ‫ܳ‬ ‫ܰ ܽ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܒܬܐ ܶܡ ܰ‬ ‫ܬܪ ܳ‬ ‫ܫܡܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܣܒܪܬܐ ܟ�ܗ ܒܗ ܰܝ ܡܪܟ ݂‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܛܥܺ ܳܝܢܐ ܶܠܗ ܰ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ ܺ‬ ‫ܒܚܐܦܐ ܪܒܐ܀‬ ‫ܰ ܰ ܶ ܳ̈ ܳ ܳ‬ ‫ܶ‬ ‫ܗܛܐ ܕܬܶ ܽܐܚܘܕ ܳܥ ܳ‬ ‫�ܡܐ ܽܟܠܗ‪:‬‬ ‫ܘ�ܪܒܥ ܦܢܝܢ ܪ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܺ‬ ‫ܝܫܐ ܰܕܙܩܝܦܘܬܐ ܬܪ ܳܝܨ ܐ ܐ ܳ‬ ‫ܠܚܕ ܺܢ ܳ‬ ‫ܰܘ ܰ‬ ‫ܘܪܚ ̇ܗ܀‬ ‫ܪܒܥܐ ܽ‬ ‫ܰܐ ܳ‬ ‫ܟ� ܺ‬ ‫ܘܒܝܢ ܰܕܛܥܺ ܺܝܢܝܢ ̱ܗ ܰܘܘ ܰܠ ܰ‬ ‫ܡܙ ܳܝ ܽܚܘ‪:‬‬ ‫ܰ ܰ‬ ‫ܬܝ ܰܡ ܽ‬ ‫ܪܩܘܣ ܽܠ ܳ‬ ‫ܝܚܐ ܳܐܦ ܽܝ ܰ‬ ‫ܘܩܐ ܫܠ ܺ ܳ‬ ‫ܘܚ ܳܢܢ܀‬ ‫ܡ‬ ‫ܰ ܽ ܶ ܶ ܳ̈ ܶ ܳ̈ ܰ ܺ ܳ ܰ‬ ‫̈‬ ‫ܰ ܺܘܐܝܬ ܒܟ�ܘܒܐ ܕܡܘܢ ܕܡܘܢ ܕܣܕܝ�ܢ ̱ܗܘܝ‪:‬‬ ‫ܰ‬ ‫ܡܡܝܢ ܥܰ ܺ̈‬ ‫ܐܡܪ ܥܰ ܺ̈‬ ‫ܐܝܟ ܰܕ ܺ‬ ‫ܠܡ ܰ‬ ‫ܡܡܝܢ ܶܕܐܣܬ ܰܒܪܘ ̱ܗ ܰܘܘ܀‬ ‫ܰ ̈ܶ ܰ ܳ ܽ ܳ ܰ ̈ܶ ܰ ܺ ܳ ܶ‬ ‫ܘܫܠܝܛܢ̈ܐ‪:‬‬ ‫ܐܦܐ ܕܐܪ�ܐ ܥܘܫܢܐ ܕܡ�ܟܐ‬ ‫ܺ ܳ ܰ ܺ ܽ ܳ ܶ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕ ܶ‬ ‫ܬܚܝܬ ܢܝܪ ܐ ܕܙܩܝܦܘܬܐ ܐܫܬܥܒܕܘ ̱ܗܘܘ܀‬ ‫ܰ ̈ܶ ܳ ܳ ܽ ܶ ܶ ܳ ܰ ܰ ܳ‬ ‫ܒܢܝܢ̈ ܳܫܐ‪:‬‬ ‫ܐܦܐ ܕܐ̱ܢܫ ܶܐ ܟܠܗ ܓܢܣ ܰܐ ܕ‬ ‫ܽ‬ ‫ܽ ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܟܠܗ ܰ ܳܥܐܠ ܢܶܦܠܘܚ � ܳܒ ܰܐ ܒܐܝܕ ܐ ܕܒܪܗ܀‬ ‫ܰܐ ̈ܶܦܐ ܕܬ ܳ‬ ‫ܒܢ ܳ‬ ‫ܘܪ ܐ ܳܥ ܳ‬ ‫ܟܕܝܢ ܐܟ ܰܕ ܺ‬ ‫�ܡܐ ܰܕ ܺ‬ ‫ܝܪ ܐ‪:‬‬ ‫ܱ ܽ ܳ ܶ‬ ‫ܳ‬ ‫ܘܦܠܰܚ ܽܟܠܶܗ ܰܠ ܳ‬ ‫ܒܪ ܐ ܰܳܕ ܺܙܩܝܦ ܶܡ ܳܛܠܬܗ܀‬ ‫ܰܐ ̈ܶܦܐ ܕܢܶ ܳ‬ ‫ܫܪ ܐ ܽܟ ܳ� ̇ܗ ܽܨܘܪܬܐ ܳܕܟ ܽܪ ܽܘܙܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܰܕܐܝܟ ܰܕ ̈ܶ‬ ‫ܪܚ ݂ܬ ܰ‬ ‫�ܪ ܳ‬ ‫ܒܓ ܶܦܐ ܶܦ ܰ‬ ‫ܘܡܐ ܶܨܝܕ ܥ ܶ ܳ� ̈ܝܐ܀‬ ‫ܶ‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܰܕ ܶ‬ ‫ܬܚܝܬ ܶܓ ̈ܦܐ ܶܡ ܰ‬ ‫ܬܚ ܳܙ�ܐ ܰ ̱ܗ ܳܘܬ‪:‬‬ ‫ܘܗܝ ܰܒܪ ܐ ܳܠ ܳ‬ ‫ܳܗܝ ܝܰ ܺܡ ܳܝܢܐ ܕܝܰ ̱ܗܒ ܰܠܫܠ ܺ ܰ ̈‬ ‫ܐ܀‬ ‫ܗ‬ ‫ܝܚ‬ ‫̱‬ ‫ܒܟܠ ܰܐ ܰ‬ ‫ܣܒܪܬܗ ܽ‬ ‫ܺܗܝ ܛܥܺ ܳܝܢܐ ܳ� ̇ܗ ܽ‬ ‫ܠܟ ܳ� ̇ܗ ܰ‬ ‫ܬ� ܳܘܢ‪:‬‬ ‫ܶ‬ ‫ܡܕ ܳ‬ ‫ܡܣ ݂ ܳ‬ ‫ܕܣ ̈ܘ ܶܦܐ ܬ ܽ‬ ‫ܒܪ ܐ ܳ� ̇ܗ ܰ‬ ‫ܰܘ ܰ‬ ‫ܡܟܐ ܳ� ̇ܗ ܰܘ ܰ‬ ‫ܠܒܘܟ܀‬ ‫ܰ ܳ ܺܳ ܰ ܺ ܽ ܳ‬ ‫ܘܬܐ ܥ ܶ ܰ‬ ‫ܬܪ ݂ܬ ܰܐ ܳ‬ ‫ܪܥܐ‪:‬‬ ‫ܒܣܝܡ ܐܝܕ ܐ ܕܫܠܝܚ‬

‫‪579‬‬

90 770

775

780

785

790

ON THE CHARIOT EZEKIEL SAW

in Baptism, and in the priestly office which looses knots. Ezekiel saw the hand of a man which is beneath the wings: this is the Hand which washes the world clean of its iniquity. The hand of the man was supported by that chariot from every side, and it depicts the mysteries of the apostleship, which, through the imposition of hands, has enriched and seized all the world, and supports the preaching office in all regions. The back, which is described as filled with revolving eyes, is the great light of the Gospel which is not contained. And as for the feet, which are described as extended, this is the mystery: that the path of the Son of God proceeds in a straightforward way. And the wheel, which is described as having been seen within the wheel, this is the new Gospel within the Law which is full of mysteries. He wished to reveal each testament separately, with the wheels and the wheels, which were seen the one within the other. The living Spirit who was in the wheels, this is our Lord, who is set within the two like the soul within the body’s members. And that the living creatures did not swerve when they moved, signifies that in the way of apostleship there is no swerving. And the course of the cherub going according to the direction of its face, this [signifies] that each one of the disciples converted his own region. Simon was in Rome, and his companions went forth to cities, for toward all the directions of the world they set their faces to preach the Gospel. Each one of them left for his place and he did not turn from his path, and, following Simon, all traveled in apostleship.

‫‪91‬‬ ‫‪770‬‬

‫‪775‬‬

‫‪780‬‬

‫‪785‬‬

‫‪790‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܽ ܺ ܳ ܰ ܳ ܽ ܳ‬ ‫ܪ�ܐ ܶܩ ܶ‬ ‫ܘܬܐ ܳ‬ ‫ܕܫ ܳ‬ ‫ܛ� ܐ܀‬ ‫ܒܡܥܡܘܕܝܬܐ ܘܒܟ‬ ‫ܗܢ ̈ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܰܕ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܬܚܝܬ ܓܦܐ ܚܙ ܐ ܚܙܩܝܐܝܠ‪:‬‬ ‫�ܡܐ ܥܰ ܶ‬ ‫ܝܓܐ ܶܠܗ ܳ‬ ‫�ܥ ܳ‬ ‫ܳܗ ܳܕ ܐ ̱ܗܝ ܐ ܺ ܳܝܕ ܐ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܘܠܗ܀‬ ‫݂‬ ‫ܺ ܳ ܳ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܐ ܺ ܳܝܕ ܐ ܕܐ̱ ܳܢ ܳܫܐ ܣܡ ݂ܝܟܐ ̱ܗܘܬ‬ ‫�ܗ ܰ�ܗ ܺܝ ܽܡ ܳ‬ ‫ܶ‬ ‫ܝܗ ܳ‬ ‫ܶܡܢ ܽܟܠ ܰܓ ̈ܒ ̇‬ ‫ܘܨ ܳܝܪ ܐ ܐ̱ ܳ� ܙܶ ̇ܝܗ ܕܫܠܝܚܘܬܐ܀‬ ‫ܶ‬ ‫ܣܝܡ ܰܐ ܳܝܕ ܐ ܥ ܶ ܰ‬ ‫ܐܚܕܬ ܳܥ ܳ‬ ‫ܰ‬ ‫ܕܒ ܳ‬ ‫ܬܪܬ ܶܘ ܰ‬ ‫�ܡܐ ܽܟܠ ܰܗ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܟ ܽܪ ܽܘܙܘܬܐ ܽ‬ ‫ܝܟܐ ܳ� ̇ܗ ܳ‬ ‫ܠܒ ܳ‬ ‫ܺ‬ ‫ܘܗܝ ܺ‬ ‫ܒܟܠ ܐܬ� ܳܘܢ܀‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܳ ܰ ܺ‬ ‫ܬܟ ܳ‬ ‫ܟܬܝܒ ܰܕܡ� ܥܰܝܢ̈ܐ ܰܟܕ ܶܡ ܰ‬ ‫�ܟܢ‪:‬‬ ‫ܚܨ ܐ ܕ‬ ‫ܰܳ ܳܽ ܽ ܳ ܳ ܶ ܰ‬ ‫ܽܢ ܰ‬ ‫ܰ‬ ‫ܘܗܪ ܐܶ ̱ܗܘ ܪܒܐ ܕܟܪܘܙܘܬܐ ܕ� ܡܣܬܝܟ܀‬ ‫ܰ ܺ ܰ ܺ ܳ ܰ‬ ‫ܶ‬ ‫ܦܫ ̈ܝ�ܢ ̱ܗ ̈ܘ ܰܝ ܐ̱ ܳܪ ܳܙ ܐ ܳܗ ܰܢܘ‪:‬‬ ‫ܘ�ܓ� ܺܕܟܬܝܒ ܕ‬ ‫ܰ ܺ ܳ‬ ‫ܘܪܚܗ ܰ‬ ‫ܝܛܐܝܬ ܳܪ ܳܕ�ܐ ܐ ܽ ܶ‬ ‫ܕܒܪ ܐ ܳܠ ܳܳܗܐ܀‬ ‫ܕܦܫ‬ ‫ܺ ܳ ܰ ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܝܓ� ܕ ܳܟܬܝܒ ܕܒܓܘ ܓܝܓ� ܡܬܚܙ�ܐ ̱ܗܘܬ‪:‬‬ ‫ܘܓ ܳ‬ ‫ܰ ܽܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܣܒܪܬܐ ܚܕܬܐ ܒܓܘ ܐܘܪܝܬܐ ܕܡ�ܝܐ ܐ̱ܪ ܙ ܐ܀‬ ‫ܺ‬ ‫ܺ‬ ‫ܰܠܕܝܰܬ ܺܩܐ ܰܘܕܝܰܬ ܺܩܐ ܳ‬ ‫ܨܒܐ ܰܕ ܰܢܚ ܶܘܐ‪:‬‬ ‫ܰ‬ ‫ܘܓ ̈‬ ‫ܒܓ ̈‬ ‫ܚܕ ܐ ܰܒ ܳ‬ ‫ܝܓ ܶ� ܰܕ ܳ‬ ‫ܚܕ ܐ ܶܡ ܰ‬ ‫ܺ‬ ‫ܝܓ ܶ� ܺ‬ ‫ܬܚ ̈ܙ ܝܳܢ ̱ܗ ̈ܘܝ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܓ� ܽܗ ܽ‬ ‫ܒܓ ̈‬ ‫ܽܪ ܳ‬ ‫ܘܚܐ ܰܚܝܬܐ ܺܕܐܝܬ ̱ܗ ܳܘܐ ܺ‬ ‫ܘܝܘ ܳܡ ܰܪܢ‪:‬‬ ‫ܰ ܰ ܰ‬ ‫ܳ‬ ‫�ܬ ܶ‬ ‫ܝܗܝܢ ܺܣܝܡ ܰܐܝܟ ܰܢ ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܒܓܘ ܰܗ ̈ܕ ܶܡܐ܀‬ ‫ܕܒܬ‬ ‫ܰ ܰ ̈ ܳ ܳ ܳ ܶ ܰ ܳ̈ ܳ ܳ ܳ ̈ ܰ‬ ‫̈‬ ‫ܘܕܚ�ܘܬܐ ܽ� ܡܬܗܦܟܢ ܳܡܐ ܕܐܙ ̱ܠܢ ̱ܗ ܳܘܝ‪:‬‬ ‫ܳ ܳ‬ ‫ܺ‬ ‫ܥܰܠ ܰܕܒܐ ܳ‬ ‫ܘܪܚܐ ܰܕܫܠ ܺ ܽ‬ ‫ܝܬ܀‬ ‫ܐ‬ ‫�‬ ‫ܐ‬ ‫ܟܬ‬ ‫ܗܦ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܝܚ‬ ‫ܳ ܰ ܶ‬ ‫ܰ‬ ‫ܘܗܝ ܰܕ ܽ‬ ‫ܳ‬ ‫ܟܪ ܳ‬ ‫ܘܒܐ ܽܠ ܰ‬ ‫ܗܝ ܺܣܝܡܰ ̱ܗܘܐ ܪܗܛܗ‪:‬‬ ‫ܠ ܐ ܰܦ ̈ܘ‬ ‫ܘܩܒ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ ̈ܶ‬ ‫ܝܕ ܐ ܐ ܶ‬ ‫ܬܪܗ ܬ ܶ‬ ‫ܳܗܝ ̱ܗ ܺܝ ܰ‬ ‫ܕܚܕ ܰܚܕ ܶܡܢ ܬܠܡ‬ ‫ܠܡܕ܀‬ ‫ܰ ܺ ܳ‬ ‫ܢܦܩܘ ܰܚ ܰ‬ ‫ܡܥܘܢ ܰܘ ܰ‬ ‫ܗܘܡܐ ܶܫ ܽ‬ ‫ܽ‬ ‫ܒܪ ܺ‬ ‫ܡܕ ̈� ܳܢܬܐ‪:‬‬ ‫ܒ�ܘܗܝ ܠ‬ ‫ܰܕ ܽ‬ ‫ܠܟܠ ܶܦ ܳܢ̈ܝܢ ܳܣܡܘ ܰܐ ܰܦ ̈ܝܗܘܢ ܰܠ ܰ‬ ‫ܡܣ ܳܒ ܽܪܘ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܢܗܘܢ � ܶ‬ ‫ܢܦܩ ܗ ܳܘܐ ܘ� ܰ‬ ‫ܬܪܗ ܰ‬ ‫ܰܚܕ ܰܚܕ ܶܡ ܽ‬ ‫ܗܦܟ ܐ ܽ ܶ‬ ‫ܘܪܚܗ‪:‬‬ ‫̱‬ ‫ܳ ܰ ܶ ܽ ܳܶ ܽ ܽ ܰ ܽ ܽ ܳ‬ ‫ܝܚܘܬܐ܀‬ ‫ܘܒܬܪ ܫܡܥܘܢ ܪ ܕܝܢ ܟ�ܗܘܢ ܒܫܠ‬

‫‪580‬‬

92 795

800

805

810

815

ON THE CHARIOT EZEKIEL SAW

That image of the mysteries appeared and shone forth, that of the cherubs, and that of the living creatures who did not swerve when they moved. In their head Simon was depicted, the head of the disciples, and in the other living creatures, his other companions in the countries. Each man with his face set toward his place in order to preach the Gospel, and with Simon’s confession they hasten and do not swerve: Thomas in India and Addai in Mesopotamia, Matthew in Judah and Paul among the nations of the earth. And they all travel to convert, each his country. Along with Simon, they all go as he had confessed. Like a harnessed chariot, the proclamation will go swiftly in all the world, and, as with the cherubs, swift is the wing of apostleship. And, like the lamp which walked among the living creatures, the light of faith dawns in the different countries. As the spirit went, so did the living creatures also go, while the Apostles of the Son were moved by the Holy Spirit. This is the Spirit who guided them in the countries, and to where He wished, He drew them to preach the Gospel. It is written about the wheels that they went with the living creatures: behold the testaments which support the proclamation. Together with the disciples, the books of the Son went forth to creation, and in them the whole Gospel hastens in all the earth. The type of the wheel indicates the course to the one who understands. For the Spirit does not require a wheel on the course of its way. The living Spirit which was there did not need

‫‪93‬‬ ‫‪795‬‬

‫‪800‬‬

‫‪805‬‬

‫‪810‬‬

‫‪815‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܰ ܶ ܰ ܽ ܳ‬ ‫ܘܪܬܐ ܕܐ ܳ� ܙܶ ܐ ܳܗܝ ܰܕ ܽ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ‪:‬‬ ‫ܕܢܚܬ ܢܗܪܬ ܨ‬ ‫̱‬ ‫ܰ‬ ‫ܰ ܰ ̈ ܳ ܳ ܳ ܶ ܰ ܳ̈ ܳ ܳ ܳ‬ ‫̈‬ ‫̈‬ ‫ܘܕܚ�ܘܬܐ ܕ� ܡܬܗܦܟܢ ܡܐ ܕܐܙ ̱ܠܢ ̱ܗ ܰܘܝ܀‬ ‫ܳ ܺ ܺ ܳ‬ ‫ܝܬܐ ܺܨܝܪ ܗ ܳܘܐ ܶܫ ܽ‬ ‫ܡܥܘܢ ܺܪܫ ܬ ܺ‬ ‫ܠܡ ̈�ܕ ܐ‪ܶ:‬‬ ‫ܒܗܝ ܪܫ‬ ‫̱‬ ‫ܰ ܰܳ ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܢܝܬܐ ܐ̱ܚ� ܢܐ ܚܒ� ܰܘܗܝ ܒܐܬ�ܘܬܐ܀‬ ‫ܘܒܐܚ�‬ ‫ܽ ܳ ܰ ܶ ܺ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܟ�ܢܫ �ܬܪܗ ܣܝܡܢ ܐܦܘܗܝ ܳܠܡܣܒܪܘ‪:‬‬ ‫ܰ ܰ ܺ ܶ‬ ‫ܕܫ ܽ‬ ‫ܺ‬ ‫ܡܥܘܢ ܳܪܗܛܺܝܢ ܘ� ܶܡ ܰ‬ ‫ܝܬܗ ܶ‬ ‫ܬܗܦܟܝܢ܀‬ ‫ܘ‬ ‫ܒܬܘܕ ܽ ܰ ܰ ܰ ܰ ܳ ܰ ܰ ܳ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܒܗܢܕܘ ܬܐܘܡܐ ܘܐܕܝ ܒܝܢܬ ܢܗ�ܘܬܐ‪:‬‬ ‫ܺ ܽ ܰ ܰ ܰ ܳ ܰ ̈ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܡܡܐ ܰܕ ܳ‬ ‫ܘܠܘܣ܀‬ ‫ܦ‬ ‫ܐ‬ ‫ܐܪܥ‬ ‫ܒ ܰܝܗ ܽܘܕ ܡܬ ܰܝ ܰܘܒܝܢ ܶܬ ܽ ܥ ܳ ܶ ܰ ܶ ܰ‬ ‫ܶ‬ ‫ܘܟܕ ܟܠ ܚܕ ܚܕ ܡܢܗܘܢ ܪ ܕ ܐ ܰܢܬܠܡܕ ܐܬܪܗ‪:‬‬ ‫ܕܫ ܽ‬ ‫ܡܥܘܢ ܳܪ ܶܕܝܢ ܽܟ ܽ‬ ‫�ܗܘܢ ܐܝܟ ܰܕ ܺ‬ ‫ܥܰ ܶܡܗ ܶ‬ ‫ܐܘܕ ܶܝ ܽܗܘ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܣܒܪܬܐ ܳ‬ ‫ܰܐܝܟ ܰܡ ܰ‬ ‫ܒܥ ܳ‬ ‫�ܡܐ ܬ ܰ‬ ‫ܟܕ ܳܝܢܐ ܰ‬ ‫ܪܟܒܬܐ ܺ‬ ‫ܪܗܛ‪:‬‬ ‫ܶ ܳ ܰ ܺ ܽ ܳ‬ ‫ܺ‬ ‫ܰܘܐܝܟ ܰܕ ܽ‬ ‫ܟ� ܶ‬ ‫ܝܚܘܬ ܳܐ܀‬ ‫ܘܒܐ ܰܩܠܝܠ ܓܦ ̇ܗ ܕܫܠ‬ ‫ܰܘܐܝܟ ܻ ܰܠ ܺ‬ ‫ܡܗ ܶܠܟ ܗ ܳܘܐ ܶܒܝܬ ܰܚ ܳ ̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܘܬܐ‪:‬‬ ‫ܕ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܡܦ‬ ‫ܰܺ ܽ ܳ ܰ ܳ ܽ ܳ ܰ ̱ ܰܳ ܳ‬ ‫ܰܕ ܢ‬ ‫ܐܬ�ܘܬ ܰܐ܀ ̈ ܳ ܳ‬ ‫ܘܬ ܳܐ ̈ ܒ ܳ‬ ‫ܝܚ ܳܢܘܗܪ ܐ ܳ ܕܗ ܽܝܡܳܢ ܳ‬ ‫ܳ‬ ‫ܐܝܟ ܕܐܙ ̱� ̱ܗܘܬ ܪܘܚܐ ܐ ܙ ̱ܠܢ ܐܦ ܚ�ܘܬܐ‪:‬‬ ‫ܺ‬ ‫ܒܪ ܐ ܽ‬ ‫ܝܚ ̈ܘܗܝ ܰܕ ܳ‬ ‫ܘܕܫܐ ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫̈‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܒܪ ܳ‬ ‫ܫܠ ܺ ܰ‬ ‫ܬܬܙܝܥܝܢ ̱ܗܘܘ܀‬ ‫ܡ‬ ‫̱‬ ‫ܽ ܽ ܽ ܳ ܰܰ ܳ ܽ ܰ ܰ ܳ‬ ‫ܐܬ� ܳܘܬܐ‪:‬‬ ‫ܗܰܘܝܘ ܪܘܚܐ ܡܕܒܪ ̱ܗܘܐ �ܗܘܢ ܒ‬ ‫ܽ‬ ‫�ܗܘܢ ܰ‬ ‫ܘ� ܳ‬ ‫ܝܟܐ ܳܕܨ ܶܒܐ ܳܢ ܶܓܕ ̱ܗ ܳܘܐ ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘ܀‬ ‫ܪ‬ ‫ܒ‬ ‫ܡܣ‬ ‫ܠ‬ ‫ܰ ܽ‬ ‫ܰ ܰ ܳ̈ ܳ‬ ‫ܺ‬ ‫ܺ ̈ ܶ ܳ‬ ‫ܝܘܬܐ‪:‬‬ ‫ܝܓ� ܳܕܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ ܳܬܘܒ ܥܡ ܚ‬ ‫ܟܬܝܒ ̈ ܥܰܠ ܓ‬ ‫ܳܗܐ ܺܕ ܝܰܬ ܰܩܣ ܰܕܡܥܰ ܳܕ�ܢ ܳ� ̇ܗ ܳ‬ ‫ܠܟ ܽܪ ܽܘܙܘܬܐ܀‬ ‫ܰ ܺ ܳ‬ ‫ܰ ܻܰ ܺ ̈ܶ ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܡ ܬܠܡ� ܳܕ ܐ ܟܬܒܘ ̱ܗܝ ܕ ܳܒܪ ܐ ܢܦܩܘ ܰܠܒܪܝܬܐ‪:‬‬ ‫ܣܒܪܬܐ ܽ‬ ‫ܒܟ ܳ� ̇ܗ ܐ ܳ‬ ‫ܰܘ ܽ‬ ‫ܒܗܘܢ ܳܪܗܛܐ ܽܟ ܳ� ̇ܗ ܰ‬ ‫ܪܥܐ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܰ‬ ‫ܘܕܥ ܰܠ ܶ‬ ‫ܛܽ ܳ‬ ‫ܕܓܝܓ� ܰܪܗܛܐ ܰܡ ܰ‬ ‫ܘܦܣܐ ܺ‬ ‫ܕܡܣܬܟܠ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܚܐ ܶ‬ ‫ܰܠܘ ܶܓܝܪ ܺܓܝܓ� ܳܒ ܳ‬ ‫ܒܪܗܛܐ ܽܕ ܳ‬ ‫ܥܝܐ ܽܪ ܳ‬ ‫ܐܘܪܚ ̇ܗ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܣܢ ܳ‬ ‫ܳ� ܺ‬ ‫ܝܩܐ ̱ܗ ܳܘܬ ܽܪ ܳ‬ ‫ܘܚܐ ܰܚܝܬܐ ܺܕܐܝܬ ̱ܗ ܳܘܐ ܬ ܳܡܢ‪:‬‬

‫‪581‬‬

‫‪582‬‬

94 820

825

830

835

ON THE CHARIOT EZEKIEL SAW

to become a wheel and so to hasten, because it was Spirit. Rather, it was in order to make known the course of the way of apostleship that the Spirit was seen in the type of a wheel. The revelation of truth shone forth for prophecy indicating in what likeness 42 the Son of God would descend to the earth. It was such things as these that were said in the revelation to Ezekiel, who saw the Presence 43 in a great mystery. The form on the chariot is the form of the incarnate Word, the humility of the Son of God. Look, Ezekiel, and see the wonder in the portent, and gather into your soul these mysteries which you see. in this likeness, which is upon the throne above the chariot, gaze on your Lord who is coming to the earth when He comes down to it. See that He is seated still on the throne as a man, and do not doubt once the Daughter of Man has carried Him on earth. Gaze on Him now, and take His likenesses from the chariot, so that when you see Him mounted on the ass’ foal, He will not seem insignificant to you. See that the cherubs tremble at giving the blessing before Him and have no doubts when He is insulted by the Jews. Look closely at Him now, who is splendid in His great glory, 44 Phil 2:6–7 and acknowledge that this is He when He has lowered Himself to poverty. Take from His likenesses and draw Him as an image in your mind, Likeness (dmûtâ). Presence (škintâ). 44 Lines 838–853: ‘the second half of the homily is devoted to the elaboration of the Incarnation as explanation of Prophecy. If it were not a revelation of the Incarnation, the prophet’s vision would have been simply ignored, and even been inexplicable.’ See Golitzin, “Image and Glory,” 341–43. See also Kollamparampil, “Divine Pedagogy on the Road of Salvation.” 42 43

‫‪95‬‬ ‫‪820‬‬

‫‪825‬‬

‫‪830‬‬

‫‪835‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܶ ܺ ܳ ܳ ܶ ܶ ܳ‬ ‫ܘܚܐ ܳ‬ ‫ܗܛܐ ܰܟܕ ܽܪ ܳ‬ ‫ܗܘܬ܀‬ ‫ܶܕܬܗܘ ܰܐ ܰܓ ܰ ܳ‬ ‫ܝܓ� ܽܘܗܝܕ ܳܝܢ ܪ ܰ ܺ ܽ ܳ‬ ‫ܐ ܴ� ܕܬܘܕܥ ܪܗܛܐ ܽܕܐܘܪܚ ̇ܗ ܕܫܠܝܚ ܳܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܚܐ ܒܛ ܳ‬ ‫ܺܗܝ ܳܗܝ ܽܪ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܦܣܐ ܺ‬ ‫ܕܓܝܓ� ܳ ܡܬܚܙ�ܐ ̱ܗܘܬ܀‬ ‫ܰ ܺܽ ܳ‬ ‫ܘܬܐ ܰܕܢܚ ܶܓ ܳ‬ ‫�� ܳܢܐ ܰ‬ ‫ܕܫ ܺܪ ܳܝ�ܬܐ‪:‬‬ ‫ܰ ܠ ܳܢܒܝ ܽ ܳ ܳ ܶ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܒܐܝܕ ܐ ܕܡܘܬܐ ܢܚܬ �ܪܥܐ ܒܪ ܐ ܕܐܠܗܐ܀‬ ‫ܳ ܳ ܶ ܶ ܰ ܳ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܡ�ܢ ̱ܗ ̈ܘܝ ܶܡܢ ܓ��ܢܐ‪:‬‬ ‫ܰܘܐܝܟ ܡܐ ܕܗܠܝܢ ܡܬ‬ ‫ܳ‬ ‫ܚܙ ܐ ܺ‬ ‫ܳܳ ܰ ܳ‬ ‫ܶܨܝܕ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܕ ܳ‬ ‫ܫܟ‬ ‫ܶ‬ ‫ܝܢܬܐ ܰܒ ̱ܐ ܪ ܙ ܐ ܶ ܪ ܽܒܐ܀ ܳ‬ ‫ܚܙܝ ܬ ܳ‬ ‫ܽܚܘܪ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܘ ܺ‬ ‫ܗܪ ܐ ܒܓܘ ܬܕܡ ܰܘܪܬܐ‪:‬‬ ‫ܘܬܶ ܽ‬ ‫ܚܡܘܠ ܰܢ ܳ‬ ‫ܦܫܟ ܳܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܳܕܗܐ ܳܚ ܶܙ ܐ ܐܢ̱ܬ܀‬ ‫ܳܶ ܽ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܘܬܐ ܺܕܐܝܬ ܥܰܠ ܽܟ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܘܪܣܝܐ ܶܕܥܰܠ ܡ‬ ‫ܽܒܗܕ ܐ ܶܕܡ ܳ ܳ ܳ ܶ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܚܘܪ ܠܗ ܠܡܪܟ ܕܐܬܐ �ܪܥ ܶܐ ܰܡܐ ܕܐܬܐ � ̇ܗ܀‬ ‫ܳ ܶ‬ ‫ܚܙܝ ܰܕ ܽ‬ ‫ܺ‬ ‫ܘܪܣܝܐ ܝܳܬܒ ܰܘܫ� ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ‪:‬‬ ‫ܒܟ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܒܪܬ ܐ ܳܢ ܳܫܐ ܛܥܰܢܬܗ ܰܒ ܳ‬ ‫ܳܘ� ܬ ݂ܬ ܰܦܠܓ ܳܡܐ ܰ‬ ‫ܐܪܥܐ܀‬ ‫̱‬ ‫̱‬ ‫ܽ ܶ ܳ ܳ ܰ ܶ ܳ̈ ܶ ܶ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܚܘܪ ܒܗ ܗܫܐ ܘܣܒ ܕܡܘ ܳܬܗ ܳ ܡܢ ܡ‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܚܙܝܬܝܗܝ ܺ ܰܕ ܺܪܟܝܒ ܥܺܝ� � ܢܶܙܥܰܪ ܠܟ܀‬ ‫ܕܡܐ ܕ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܚܙܝ ܶ ܰܕܟ�ܘܒܐ ܪܐܬܝܢ ܡܢܗ ܠܡܒܪܟܘ‪:‬‬ ‫ܶ‬ ‫ܳܘ� ܬ ݂ܬ ܰܦܠܰܓ ܳܡܐ ܶܕ ܰ‬ ‫ܐܬܩ ܰܦܚ ܶܡܢ ܽܝ ̱ܗ ܳܘܕ�̈ܐ܀‬ ‫ܘܒܚܗ ܰܪ ܳ‬ ‫ܶܐ ܰ‬ ‫ܬܒ ܳܩܐ ܶܒܗ ܳܗ ܳܫܐ ܰܕ ܓܐܶܐ ܽ‬ ‫ܒܫ ܶ‬ ‫ܐ‪:‬‬ ‫ܒ‬ ‫ܶ ܺ ܳ‬ ‫ܰ ܺ‬ ‫ܰܘ ܳ‬ ‫ܐܘܕ ܐ ܽܕܗ ܽ‬ ‫ܣܟ ܽܢܘܬ ܰܐ܀‬ ‫ܘܝ ܶܘ ܳܡܐ ܶܕ ݁ܐܬܬܚܬܝ ܠܡ‬ ‫ܳ‬ ‫ܺ ܳ‬ ‫ܰܣܒ ܶܕ ̈‬ ‫ܘܨܘܪ ܶܠܗ ܰܨ ܳ‬ ‫ܡܘܬܗ ܽ‬ ‫ܠܡܐ ܰ‬ ‫ܒܓܘ ܬܪܥܝܬܟ‪:‬‬

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96 840

845

850

855

ON THE CHARIOT EZEKIEL SAW

in order that you preserve it so you may show the earth that He is its Lord. He will come down to deliver the land from the captors, and make peace in all the world which had become corrupted. With this type 45 that you have been shown upon the chariot, the land sees His humility as He delivers it. By these faces, which He has now asked that you be shown, in them you will see Him when He has taken a body in truth. To this condition your Lord will come down once He has emptied Himself, that the world might see Him in the form of a servant, and this is indeed the Lord. This is He who shall come in the flesh, in a revealed way, that in Him the human race may be set free from servitude. The revelation depicted the whole path 46 of the Son of God, and it taught Ezekiel the mystery through that chariot. For the prophecy foresees those things which will come after a time, and repeats them, and they take place, that the prophet might be believed, and recognized in the house of God, that Ezekiel was a sharer in His Mystery, once His revelation had gone forth to accomplishment. The incarnation is the confirmation of the prophecy, the retroactive source of Ezekiel’s authority (vs. merkabah speculation?), without which the chariot vision is merely obscure. The New Testament supports the Old, as the prophets and apostles do each other. Until the Son of God came to the world and the latter saw Him, not even the prophets’ revelations were held to be true. Our Lord manifested Himself in the world when He came to it,

45 46

Form (ṭûpsâ): see Bou Mansour, “Étude,” 224–51. Path (ûrḥâ): see note 38.

‫‪97‬‬ ‫‪840‬‬

‫‪845‬‬

‫‪850‬‬

‫‪855‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܶ‬ ‫ܶ ܶ ܺ‬ ‫ܓ� ܰ� ܳ‬ ‫ܪܥܐ ܽܕܗ ܽ‬ ‫ܘܝܘ ܳܡ ܳܪ ̇ܗ܀‬ ‫ܗܘܐ ܢܛܝܪ ܳܠܟ ܰ ܕܬ‬ ‫ܕܢ‬ ‫ܳ ܶ ܰ ܳ ̈ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳܗܢܐ ܢܚܬ ܦܪܩ �ܪܥܐ ܡܢ ܫܒܝܐ‪:‬‬ ‫ܘܥ ܶܒܕ ܰܫ ܳܝܢܐ ܳ‬ ‫ܳ‬ ‫ܒܥ ܳ‬ ‫�ܡܐ ܽܟܠܶܗ ܰܕ ܰ‬ ‫ܡܚ ܰܒܠ ̱ܗ ܳܘܐ܀‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܒܗ ܳܢܐ ܛܽ ܳ‬ ‫ܘܦܣܐ ܶܕ ܰ‬ ‫ܐܬܚ ܶ ܺܘܝ ܳܠܟ ܥܰܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܰ‬ ‫ܝܟܘܬܗ ܳܡܐ ܳ‬ ‫ܪܥܐ ܰܡ ܺܟ ܽ‬ ‫ܳܚ ܳܙ�ܐ ܐ ܳ‬ ‫ܕܦ ܶܪܩ ܳ� ̇ܗ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܒܗ ܶܠܝܢ ܰܐ ̈ܦܐ ܰܕ ܶܫܐܠ ܳܗ ܳܫܐ ܕܢܶ ܰ‬ ‫ܬܚ ܶܘܐ ܳܠܟ‪:‬‬ ‫ܺ‬ ‫ܶ‬ ‫ܒܗܝܢ ܳܚ ܶܙ ݁ܝܬ ܶܠܗ ܳܡܐ ܶܕ ܰ‬ ‫ܐܬܓ ܰܫܡ ܰܫ ܺܪ ܳܝܪܐܝܬ܀‬ ‫ܳܶ ܽ ܳ‬ ‫ܰ‬ ‫ܡܫܘܚܬܐ ܳܢ ܶܚܬ ܳܡ ܳܪܟ ܳܡܐ ܶܕܐܣܬ ܰܪܩ‪:‬‬ ‫�ܗܕ ܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܢܶ ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܗܘܝܘ ܡܪ ܐ܀‬ ‫ܚܙܝܘܗܝ ܥ‬ ‫�ܡ ܶܐ ܰܒܕܡ ܰܘܬ ܶܥܒܕ ܐ ܳ ܳ ܺ‬ ‫ܺ‬ ‫ܝܬ‪:‬‬ ‫ܳܗ ܰܢܘ ܰܕܥܬܝܕ ܺܕܢܐܬܐ ܒܒܣܪ ܓ‬ ‫��ܢܐ ܽ ܳ‬ ‫ܬܚ ܰܪܪ ܶܒܗ ܶܓ ܳ‬ ‫ܘܢܶ ܰ‬ ‫ܢܣܐ ܰܕܐ̱ ܳܢ ܳܫܐ ܶܡܢ ܥܰܒܕܘܬܐ܀‬ ‫ܘܪܚܗ ܰ‬ ‫ܽܟ ܳ� ̇ܗ ܐ ܽ ܶ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳܨܪ ܶܓ ܳ‬ ‫�� ܳܢܐ‪:‬‬ ‫ܰ ܰ ܺ ܶ ܰ ܶ ܳܳ ܳ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ܀‬ ‫ܘܠܚ ܳܙܩܝܐܝ�ܠܦܗ ܐ̱ܪ ܙ ܐ ܶ ܒܗܝ ܡ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܢܒ ܽܝܘܬܐ ܶܓܝܪ ܳܗ ܶܠܝܢ ܳܕ ܳܐܬܝ̈ܢ ܳܒܬܪ ܙܒܢܐ‪:‬‬ ‫ܳ ܶ ܶ ܰ‬ ‫ܣܬ ܳ‬ ‫ܘܚ ܳܙ�ܐ ܰܘ ܶ‬ ‫ܳܩ ܳ‬ ‫ܕܡܐ ܳ‬ ‫ܥ�ܢ܀‬ ‫ܡ‬ ‫ܢ‬ ‫ܘܟ‬ ‫ܐ‬ ‫ܢܝ‬ ‫ܬ‬ ‫ܝܢ‬ ‫�ܗ‬ ‫ܰ‬ ‫ܕܢܶ ܶ‬ ‫ܗܘܐ ܺ‬ ‫ܡܗ ܰ‬ ‫ܢܒ ܳܝܐ ܰ‬ ‫ܝܡܢ ܺܘ ܺܝܕܝܥ ܶܒܝܬ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫��ܢܶܗ ܰ‬ ‫ܢܦܩ ܰܠ ܳ‬ ‫ܰ‬ ‫ܕܓ ܳ‬ ‫ܕܒܪ ܐ̱ ܳܪ ܙܶܗ ̱ܗ ܳܘܐ ܳܡܐ ܶ‬ ‫ܥܒ ܳܕ ܐ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܥܕ ܳܡܐ ܶܕܐܬܐ ܰܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫�ܥ ܳ‬ ‫�ܡܐ ܰܘ ܳ‬ ‫ܰ‬ ‫ܚܙܝܗܝ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܢܒ ̈ܝܐ ܶܡ ݂ܬ ܺ‬ ‫ܳܐܦ� ܺ‬ ‫ܐܫܪܝܢ ̱ܗ ܰܘܘ ܶܓ ܳ‬ ‫�ܝ ܰ� ̈ܝ ܽܗܘܢ܀‬ ‫ܶܳ‬ ‫ܦܫܗ ܳ‬ ‫ܒܥ ܳ‬ ‫ܰܚ ܺܘܝ ܰܢ ܶ‬ ‫�ܡܐ ܳܡ ܰܪܢ ܰܟܕ ܐܬܐ ܶܠܗ‪:‬‬

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865

870

875

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ON THE CHARIOT EZEKIEL SAW

and illumined the face of prophecy with the result that everyone recognized it, how great it is, and how often prophecy enters in and learns of mysteries of divinity, and then goes forth to reveal truths. For if God had not appeared as a man, Ezekiel would not have been renowned for these riches, and people would not have said that he had authority over hidden things, and the nations would not have comprehended the scroll of his prophecy, and his story would not have been spoken among the nations of the world, and his revelation would not have been praised in all the extremities . Yet now, because the Son of God came to the world, Ezekiel is glorified who saw His mystery. And he knew beforehand, like someone belonging to the Col 1:15–20 household of divinity, the whole path of the Son of God, and he drew His image. In the revelation he marked out all the proclamation. And the moment Christ came, he who had prophesied became celebrated and was glorified, and his discourse was exalted, and all recognized how true it was. And – see! – his beautiful name is exalted in the assemblies. If our Lord had not appeared on earth as a man, this revelation of Ezekiel would have been very ordinary, and it would have been asked, “why did he see Him as a man, who, without any likeness, is glorious in the secrecy of His high place?” And “what is this, that he saw the cherubs in Is 66:1 great splendor, and yet the Lord of the cherubs without splendor as man? This appearance is too small to be about God, that a throne should hold Him whose Glory even the heavens do I Kings 8:27; Is 6:1–6 not contain.”

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‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܰ ܰܶ̈ ܰ ܺܽ ܳ‬ ‫ܘܬܐ ܕܝܰ ܳ‬ ‫ܕܥ ̇ܗ ܽܟ ܳ‬ ‫�ܢܫ܀‬ ‫ܘܢܗܪ ܐܦܝ ̇ܗ ܕܢܒܝ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܡܐ ܰܪ ܳܒܐ ܰܘ ܳ‬ ‫ܰܕ ܳ‬ ‫ܟܡܐ ܥܐ� ܘܝܳ�ܦܐ ܳܐ̱ܪ ܳܙ ܐ‪:‬‬ ‫ܰ ܳ ܽ ܳ‬ ‫ܘܬܐ ܳܘܢ ܳ‬ ‫ܡܚ ܳ‬ ‫ܦܩܐ ܰ‬ ‫ܘ�ܐ ܰ ܰܫ ܺܪ ܳܝ�ܬܐ܀‬ ‫ܰ ܰ‬ ‫ܶܕ ܽܐܠܗ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐ ܳܠܘ � ܓܝܪ ܕܢܚ ܐܠܗܐ ܐܝܟ ܒܪ ܐ̱ܢܫܐ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘ� ܰܚ ܺܙܩ ܶܝܐܝܠ ܳ‬ ‫ܒܗ ܶܠܝܢ ܽܥܘܬ� ܐ ܶܡ ܶܫܬ ܰܡܗ ̱ܗܘܐ܀‬ ‫ܰ ܰ ܰ ܳ̈ ܳ‬ ‫ܰ‬ ‫ܳܘ� ܳܐ ܺ‬ ‫ܫܬ ܰܠܛ ̱ܗ ܳܘܐ‪:‬‬ ‫ܐ‬ ‫ܐ‬ ‫ܬ‬ ‫ܣܝ‬ ‫ܟ‬ ‫ܠ‬ ‫ܕܥ‬ ‫ܘ‬ ‫ܘ‬ ‫ܗ‬ ‫ܝܢ‬ ‫ܡܪ‬ ‫̱‬ ‫ܰ ܰ ̈ܶ ܶ ܳ ܰ ܺ ܶ‬ ‫ܳܘ� ܳܐ ܺ‬ ‫ܢܒ ܽܝܘܬܗ܀‬ ‫ܚܕܝܢ ܳ ̱ܗܘܘ ܥܡܡܐ ܟܪܟܐ ܕ‬ ‫ܳܘ� ܶܒ ܳ ̈‬ ‫ܐܡܘܬܐ ܳ‬ ‫�ܡܐ ܰܫ ܶ‬ ‫ܕܥ ܳ‬ ‫ܪܒܗ ܶܡ ܰ‬ ‫ܬܡܠܰܠ ̱ܗ ܳܘܐ‪:‬‬ ‫ܰ ̈ܶ‬ ‫ܰ‬ ‫��ܢܶܗ ܽ‬ ‫ܒܟ ܽ‬ ‫ܳܘ� ܶܓ ܳ‬ ‫ܘܦܐ ܶܡܫܬ ܰܒܚ ̱ܗ ܳܘܐ܀‬ ‫�ܗܘܢ ܣ‬ ‫ܶ ܳ‬ ‫ܽ‬ ‫ܒܪ ܐ ܰܕ ܳ‬ ‫�ܡܐ ܳ‬ ‫ܐܬܐ ܳ‬ ‫�ܥ ܳ‬ ‫ܳ‬ ‫ܐܠ ܳܗܐ‪:‬‬ ‫ܘܗ ܳܫܐ ܶܡܛܠ ܳ ܕ‬ ‫ܳ ܶ ܰ‬ ‫ܫܬ ܰܒܚ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܕ ܳ‬ ‫ܚܙ ܐ ܳ ܐ̱ ܳܪ ܙܶܗ܀‬ ‫ܗܐ ܡ‬ ‫ܰ ܶ ܺܰ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܩܕܡ ܝܕܥ ܐܝܟ ܒ ܰܝܬ�ܐ ܕܐܠܗܘܬܐ‪:‬‬ ‫ܳ‬ ‫ܘܪܚܗ ܰ‬ ‫ܽܟ ܳ� ̇ܗ ܐ ܽ ܶ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫ܰ‬ ‫ܘܨܪ ܶܠܗ ܨ ܶܠܡܐ܀‬ ‫ܫܡ ̇ܗ ܽ‬ ‫�� ܳܢܐ ܰܪ ܳ‬ ‫ܒܓ ܳ‬ ‫ܰܘ ܶ‬ ‫ܠܟ ܳ� ̇ܗ ܳܟ ܽܪ ܽܘܙܘܬܗ‪:‬‬ ‫ܳ‬ ‫ܶ ܳ ܶ ܰ ܶ ܰ‬ ‫ܐܫܬ ܰܒܚ ܰܗܘ ܶܕ ܰ‬ ‫ܐܬ� ܺܒܝ܀‬ ‫ܘܡܚܕ ܐ ܕܐܬܐ ܢܨܚ ܘ‬ ‫ܶ‬ ‫ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܝ ܶ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܪܒܬ ܶܡܠܬܗ ܘܝܕܥܗ ܟ�ܢܫ ܕܟܡܐ ܫܪܝܪ‪:‬‬ ‫ܳ‬ ‫ܫܡܗ ܰܫ ܺܦ ܳ‬ ‫ܘܗܐ ܶܡ ܰ‬ ‫ܘܫܬܐ ܶ‬ ‫ܳ‬ ‫ܬܩܠܰܣ ܰܒ ܽ‬ ‫ܟܢ ܳ ̈‬ ‫ܝܪ ܐ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܐ ܽܠܘ � ܰܕܢܚ ܳܡ ܰܪܢ ܰܒ ܳ‬ ‫ܐܪܥܐ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܰܣ ܺܓܝ ܺ‬ ‫ܫܚܝܡ ̱ܗ ܳܘܐ ܰܗܘ ܶܓ ܳ‬ ‫�� ܰܳܢܐ ܺܕܨܝܪ ܰܚ ܺܙܩ ܶܝܐܝܠ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܐܡܪ ܐ ̱ܗ ܳܘܬ ܰܕ ܳ‬ ‫ܠܡܐ ܳ‬ ‫ܚܙ ܺܝܗܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܘܡ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܣܝܐܝܬ ܰܒ ܶ‬ ‫�ܗܘ ܕ� ܽ‬ ‫ܰ‬ ‫ܕܡܘܬܐ ܓܐܐ ܰܟ ܳ‬ ‫ܐܬܪܗ ܳܪ ܳܡܐ܀‬ ‫ܒܙ ܳ‬ ‫ܚܙ ܐ ܽ‬ ‫ܟ� ܶ‬ ‫ܳ‬ ‫ܘܡ ܳܢܐ ̱ܗܝ ܳܗ ܶܕ ܐ ܰܕ ܳ‬ ‫ܘܒܐ ܰ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘܕ� ܰܙ ܳ‬ ‫ܠܡ ܳܪ ܐ ܽ‬ ‫ܟ� ܶ‬ ‫ܗܪ ܐ ܳ‬ ‫ܘܒܐ ܐܝܟ ܰ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܽ‬ ‫ܙܥܘܪ ̱ܗ ܽܘ ܳܗ ܳܢܐ ܶܚ ܳܙܘܐ ܕܢܶ ܶ‬ ‫ܗܘܐ ܶܨܝܕ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܳ ܶ ܶ ܳ ܳ‬ ‫ܐܦ� ܰ‬ ‫ܫܡ ܳܝܐ ܳܥ ܳ‬ ‫ܪ�ܐ ܽܫ ܶ‬ ‫ܘܒܚܗ܀‬ ‫ܽܕܟܘܪܣܝܐ ܢܐܚܕܗ ܕ‬

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100 885

890

895

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ON THE CHARIOT EZEKIEL SAW

This revelation would have been neglected by the wise men if our Lord had not come in the flesh as a man. And, now that He has come and has become a son of man, from the womb, the beauty of the prophecy has shone forth to all the world. And it became material for all the teachers of the assemblies, to expound on the chariot with raised voices. From the moment when God went forth to the creation as a man, the revelation that Ezekiel saw Him as a man proved true. Once the Virgin bore Him, in poverty, in Zion, people say that this is He who willed to sit on the throne. Once He had humbled Himself, and the earth had seen Him in a despised state, everyone held it true that the prophet had seen His likeness in His place. For if the prototype of the mysteries had not shone forth in truth, neither would the mystery have been explained, because it hidden. Unless, again, He had shown beforehand in prophecy how He would come, there would have been room for scandal about Him, and that would have been said which was said among the disciples: “Who is this that the sea and the winds obey Him?” He bound the apostleship up beforehand with prophecy, like that wheel which was seen within the wheels. He brought the New Testament to the Old and joined them, like the right hand when it carries with the left. When the Apostle announces the Son of God to the earth, if he is asked, “who is this; for – look! – He is just a man.” The prophet will answer together with the heralds of the faith:

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‫‪905‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ܰ ܰ ܳ ܰ ܶ ܳ ܳ ܶ ܰ ܺ ̈ܶ‬ ‫ܶܡܬܒܳܨܪ ܳ ̱ܗܘܐ ܗܘ ܓ�� ܰܢܐ ܡܢ ܚܟ‬ ‫ܝܡܐ‪:‬‬ ‫ܐ ܽܠܘ � ܐ̱ܬܐ ܳܡ ܰܪܢ ܰܒ ܰ‬ ‫ܒܣܪ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܳ ܳ ܶ ܳ‬ ‫ܐܬܐ ܰܘ ܶ‬ ‫ܒܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܳ‬ ‫ܗܘܐ ܶܡܢ ܰܟ ܳ‬ ‫ܪܣܐ‪:‬‬ ‫ܰܘܗܫܐ ܕ‬ ‫ܽ ܳ̇ ܰ ܺܽ ܶ ܳ ܳ ܽ ܶ‬ ‫ܐ ܶ‬ ‫ܘܦܪܗ ܕܢܒܝܘܬܗ ܒܥ�ܡܐ ܟܠܗ܀‬ ‫ܙܠ ݂ܓ ܫ‬ ‫ܳ‬ ‫ܰ ܳ ̈ܶ ܰ ܽ ܳ ̈ ܳ‬ ‫ܗܘܐ ܡܠܽܘܐܐ ܽ‬ ‫ܰܘ ܳ‬ ‫ܘܫܬܐ‪:‬‬ ‫ܠܟܠ ܡ�ܦܢܐ ܳܕܟܢ‬ ‫ܰ ܰ ܳ‬ ‫ܰܠ ܰ‬ ‫ܒܬܐ ܳ‬ ‫ܒܩ� ܳܪ ܳܡܐ܀‬ ‫ܡܦ ܳܫ ܽܩ ܳܘ ܥܰܠ ܰ ܡܪܟ‬ ‫ܰ ܳܳ ܰ ܰ ܺ ܳ‬ ‫ܶܡܢ ܰܕܐ ܳ‬ ‫ܒܪܝܬܐ‪:‬‬ ‫�ܗܐ ܐܝܟ ܒܪܢܫܐ ܢܦܩ ܠ‬ ‫�� ܳܢܐ ܰܕܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶ‬ ‫ܰܫܪ ܶܓ ܳ‬ ‫ܐܝܠ܀‬ ‫ܝ‬ ‫ܽ ܳ ܶ ܽ ܶ ܺܳܺ‬ ‫ܶ‬ ‫ܳ ܶܡܢ ܰܕܛܥܰܢܬܗ ܒܬܘܠܬܐ ܒܨܗܝܘܢ ܡܣܟܢܐܝܬ‪:‬‬ ‫ܶ‬ ‫ܐ ܺ‬ ‫ܘܪܣܝܐ ܳ‬ ‫ܡܪܝܢ ܳܕܗ ܰܢܘ ܰܗܘ ܕܥܰܠ ܽܟ ܳ‬ ‫ܨܒܐ ܺܘܝܬܒ ̱ܗ ܳܘܐ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܚܙܬܗ ܐ ܳ‬ ‫ܶܡܢ ܶܕ ܰ‬ ‫ܒܫܝܛܘܬܐ ܳ‬ ‫ܐܬܡ ܰܟܟ ܰܘ ܺ‬ ‫ܪܥܐ‪:‬‬ ‫ܶ‬ ‫ܕܡܘܬܗ ܰܒ ܶ‬ ‫ܢܒ ܳܝܐ ܽ‬ ‫ܚܙ ܐ ܺ‬ ‫ܰܐ ܰܫܪ ܽܟ ܳ‬ ‫�ܢܫ ܰܕ ܳ‬ ‫ܐܬܪܗ܀‬ ‫ܰ‬ ‫ܶܽ ܳ‬ ‫ܦܢܝܟ ܐ ܳ� ܙܶ ܐ ܰܕܢܚ ܰܒ ܳ‬ ‫ܫܪ ܳܪ ܐ‪:‬‬ ‫ܳܐܠ ܳܘ ܳ� ܶܓܝܪ ܬ ܺ ̱‬ ‫ܳ ܶ ܰ‬ ‫ܬܦ ܰܫܩ ̱ܗ ܳܘܐ ܥܰܠ ܰܕ ܶ‬ ‫ܟܣܐ ̱ܗ ܳܘܐ܀‬ ‫ܶܐ ܽܦ� ܳܐ̱ܪ ܙ ܐ ܽ ܡ ܰ ܶ ܰ ܺ ܰ ܺ ܽ ܳ‬ ‫ܐܠܘ � ܳ ܶܬܘܒ ܩܕܡ ܰܚܘܝ ܒܢܒܝ ܳܘܬܐ‪:‬‬ ‫ܐܝܟܢ ܐܬܐ ܐܺܝܬ ܗ ܳܘܐ ܐ ܳ‬ ‫ܬܪ ܐ ܳ‬ ‫ܰܕ ܰ‬ ‫ܰ‬ ‫ܘܗܝ܀‬ ‫ܠܟܫ� ܶܨ ܰܐܕ‬ ‫̱‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ ̈ܶ‬ ‫ܘܡܬ ܳ‬ ‫ܐܡܪ ܐ ̱ܗ ܳܘܬ ܳܗܝ ܶܕ ݂ܐܬ ܰ‬ ‫ܶ‬ ‫ܐܡܪܬ ܶܨܝܕ ܬܠܡ‬ ‫ܝܕ ܐ‪:‬‬ ‫ܰܽ ܳܳ ܰܳ ܽ ܶ ܶ ܰ‬ ‫ܡܥܺܝܢ ܶܠܗ܀‬ ‫ܫܬ‬ ‫ܕܡܢܘ ܰܗܢ ܳܐ ܕܝ ܰܡܐ ܺܘ� ܽܘܚܐ ܳ ܡ ܰ ܺ ܽ ܳ‬ ‫ܘܬܐ‪:‬‬ ‫ܰ ܰܩ ܶܕܡ ܐܣܪ ̇ܗ ܠ ܳܫܠܝܚܘܬܐ ܒܢܒܝ‬ ‫ܶ‬ ‫ܒܓܘ ܺ ̈‬ ‫ܝܓ� ܶܡ ܰ‬ ‫ܐܝܟ ܳܗܝ ܺܓܝܓ� ܰܕ ܰ‬ ‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ܀‬ ‫ܓ ܶ ܶܶ‬ ‫ܰ ܺ ܰܳ ܶ ܰ ܺ ܳ‬ ‫ܝܩܬܐ ܰ‬ ‫ܦ ܐܢܝܢ‪:‬‬ ‫ܐܩ‬ ‫ܘ‬ ‫ܰܐܝܬܝ‬ ‫ܚܕܬܐ ܳܨܝܕ ܰ ܥ ܺܬ ܳ ܰ ܶ ܳ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܝܟ ܝܡܝܢܐ ܡܐ ܕܛܥܝܢܐ ܰ ܥܡ ܣܡ� ܰ܀‬ ‫ܳ‬ ‫ܡܣ ܰܒܪ � ܳ‬ ‫ܳ‬ ‫ܪܥܐ ܰ‬ ‫ܝܚܐ ܰ‬ ‫ܳܡܐ ܰܕܫܠ ܺ ܳ‬ ‫ܠܒܪ ܐܠܗܐ‪:‬‬ ‫ܶ ܶ ܰ‬ ‫ܫܬ ܰܐܠ ܰ‬ ‫ܕܡ ܽܢܘ ܳܗ ܳܢܐ ܳܕܗܐ ܳܰܒܪ ܐ̱ ܳܢ ܳܫܐ ̱ܗ ܽܘ܀‬ ‫ܐܢ ܡ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܢܶܥܢܶܐ ܢܒܝܐ ܥܡ ܟ�ܘܙ ܐ ܕܗܝܡܢܘܬܐ‪:‬‬

‫‪586‬‬

102 910

915

920

925

930

ON THE CHARIOT EZEKIEL SAW

“This is He whom I saw like a man on the chariot.” And new people in the telling of Him were mingled with the old, and they sing praise without being despised for their words. Matthew spoke concerning the story of the Son of God, that He was conceived and born and walked in the streets of Zion. And – see! – Ezekiel bore witness that he had seen Him as a man, and a man who knows does not reject two witnesses. Unless he had seen Him as a man in the prophecy, the Son of Man would not have been believed by the apostleship, but because the prophecy depicted His type, the apostleship also gave the truth of His body to the world. It is proclaimed both by prophecy and by the apostleship that He who was, is He who is embodied. If the world rejects the Apostles as false, why should the prophets who depicted Him as a man be slandered? Let prophets as elder witnesses in the house of God come along, and likewise the younger people – the Apostles – who preached Him in the countries. And while those younger in the Spirit declared that He became a man, the elders, too, witnessed that they had seen Him as a man. From the testimony of prophecy and of the apostleship, who is it who flees, except an enemy of the faith? Apostrophe to the Jew: the form on the chariot is not the Father – else anthropomorphism and foolish literalism – but the incarnate Son. The throne is a type of the Virgin. Come, Jew, companion of the night, and bring with you the precious scroll of that Ezekiel, the son of exile. Look in your Ark, and if you have not torn it up – see! there it is: bring it that we may read it, and let explanation be given to us concerning its revelation.

‫‪103‬‬ ‫‪910‬‬

‫‪915‬‬

‫‪920‬‬

‫‪925‬‬

‫‪930‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܽ ܰ ܰ ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ܀‬ ‫ܚܙܝܬ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܥܰܠ ܡ‬ ‫ܰܕܗ ܰܘ ̱ܗ ܰܘ ̈ܕ ܶ‬ ‫ܺ ܺ ܰ ܰ ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܘܗܘܘ ܚܕܬܐ ܒܫܪܒܗ ܳ ܚܠܝܛܝܢ ܥܡ ܥܬܝܩ ܽܐ‪:‬‬ ‫ܒܣ ܺ‬ ‫ܳܘܙ ܺ‬ ‫ܝܪܝܢ ܶܡܢ ܶܡܠ ܰ ̈‬ ‫ܘܒܚܐ ܰܟܕ � ܺ‬ ‫ܡܪܝܢ ܽܫ ܳ‬ ‫ܝܗܘܢ܀‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰܡܠܶܠ ܰܡܬܝ ܶܡܛܠ ܰܫ ܶ‬ ‫ܪܒܗ ܰ‬ ‫ܕܒܪ ܰ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܰ ܺ‬ ‫ܒܫ ̈‬ ‫ܒܛܝܢ ܺܘܝܠܺܝܕ ܰܘ ܰ‬ ‫ܡܗ ܶܠܟ ̱ܗ ܳܘܐ ܽ‬ ‫ܘܩܝ ܶܨ ܽ‬ ‫ܗܝܘܢ܀‬ ‫ܕ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܙܝܗܝ ܐ ܶܝܟ ܒܪܢܫܐ‪:‬‬ ‫ܘܗܐ ܚܙܩܝ‬ ‫ܐܝܠ ܣ ܳܗܕ ܰ ܕ ܶ‬ ‫ܘܠ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܬܪܝܢ ܣܗܕ ܰܝܢ � ܡܣ� ܐ̱ܢܫ ܐܢ ܝ ܳܕܘܥܐ ̱ܗܘ܀‬ ‫ܳ‬ ‫ܚܙܝܗܝ ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ ܰܒ ܺ‬ ‫ܶܐ ܽܠܘ � ܳ‬ ‫ܢܒ ܽ‬ ‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܝ‬ ‫ܳ ܶ ܳܳ ܶ ܰܰ ܳ ܰ ܺ ܽ ܳ‬ ‫ܝܚܘܬܐ܀‬ ‫ܶܘ� ܒܪܗ ܕܐ̱ܢܫܐ ܡ ܳܫܬܪܪ ̱ܗܘܐ ܒܫܠ‬ ‫ܐ ܴ� ܶܡ ܽܛܠ ܰܕ ܺ‬ ‫ܢܒ ܽܝܘܬܐ ܛܽ ܶ‬ ‫ܘܦܣܗ ܳܨ ܰܪܬ‪:‬‬ ‫ܰ ܺ ܽ ܳ‬ ‫ܘܫܡܗ ܳ‬ ‫ܘܬܐ ܳ‬ ‫ܕܓ ܶ‬ ‫�ܥ ܳ‬ ‫�ܡܐ ܝ ܶ ܰ‬ ‫ܫܪ ܳܪ ܐ ܽ‬ ‫ܗܒܬ܀‬ ‫ܳܘܫܠ ܶܝܚ ܰ ܳ ܰ ܺ ܽ ܳ ܰ ܺ ܽ ܳ‬ ‫ܗܐ ܡܣܬܒܪ ܐ ܒ‬ ‫ܢܒܝ ܽܘܬܐ ܽܘܒ ܺܫܠ ܰܝܚܘܬܐ‪ܺ ܳ ܳ ܰ :‬‬ ‫ܰ ܺ ܰ‬ ‫ܳ‬ ‫ܘܗܝ ܦܓܪ ܢܐܝܬ܀‬ ‫ܕܗܘ ܕ‬ ‫ܐܝܬ ܶܘܗܝ ̱ܗ ܶܘܐ ܗܘܝܘ ܕ ܳܐܝܬ ̱‬ ‫ܶ ܰ ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܐܢ ܠܫܠܝܚܐ ܰܡܣ� ܥ�ܡܐ ܕ� ܫܪܝܪ ܰܝܢ‪:‬‬ ‫ܺ‬ ‫ܪܘܗܝ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܽ‬ ‫ܺ‬ ‫ܢܒ ̈ܝܐ ܳ‬ ‫ܠܡܘܢ ܰ ܶܡܬܛ�ܡܝܢ܀‬ ‫ܨ‬ ‫̱‬ ‫ܺ ̈ܶ ܺ ܽ ܳ ̈ܶ ܳ ̈ܶ‬ ‫ܕܒܝܬ ܐ ܳܠ ܳ‬ ‫ܗܕ ܐ ܶ‬ ‫ܐ‪:‬‬ ‫ܗ‬ ‫ܢܒܝܐ ܢܐܬܘܢ ܣܒܐ ܣ‬ ‫ܰ ܰܳ ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܘܐ ܳܢ ܳܫܐ ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫̈‬ ‫ܥ� ̈ܝ ܶܡܐ ܫܠܝܚܐ ܕܣܒܪܘܗܝ ܒܐܬ�ܘܬܐ܀‬ ‫̱ ܳ ܰ ܳ ̈ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܡܐ ܕܛ�ܝܐ ܒܪܘܚܐ ܙܡܪܘܗܝ ܰ ܕܗܘܐ ܐ̱ܢܫܐ‪:‬‬ ‫ܚܙ ܐ ܽ‬ ‫ܰܘ ܶ‬ ‫ܣܗܕܘ ܳܣ ̈ܶܒܐ ܰܕ ܰ‬ ‫ܘܗܝ ̱ܗ ܰܘܘ ܐܝܟܳ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶܡܢ ܳܣ ܽ ܰ ܺ ܽ‬ ‫ܘܕܫܠ ܽ‬ ‫ܝܚܘܬܐ‪:‬‬ ‫ܗܕܘܬܐ ܶ ܕܢܒܳܝ ܳܘܬܐ ܰ ܳ ܽ ܳ‬ ‫ܰܡ ܽܢ ܳܘ ܳ� ܶܪܩ ܐ ܴ� ܣܢܐܐ ܕܗܝܡܢܘܬܐ܀‬ ‫ܳ‬ ‫ܒܪܗ ܶ‬ ‫ܬܐ ܽܝܗ ܳܘܕ ܳ�ܐ ܰܚ ܶ‬ ‫ܕܠ ܳ‬ ‫�ܝܐ ܰܘܐܝܬܐ ܥܰ ܳܡ ܳܟ‪:‬‬ ‫̱‬ ‫ܽ‬ ‫ܶܟ ܶ‬ ‫ܪܚ ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܪܟܗ ܺ‬ ‫ܕܗܘ ܰܚ ܺܙܩ ܶܝܐܝܠ ܰܒܪ ܳܰܓܠܘܬܐ܀‬ ‫ܳ‬ ‫ܒܥܺܝ ܳܒ ܽܐܪ ܳܘܢܟ ܶܘܐ� ܺ‬ ‫ܬܠܝܚ ܳܠܟ ܳܗܐ ܬ ܳܡܢ ܽ ̱ܗܘ‪:‬‬ ‫ܰ ܳ‬ ‫ܩܪܝܘܗܝ ܘܢܶ ܰ‬ ‫ܝܬܝܗܝ ܢܶ ܺ‬ ‫ܬܦ ܰܫܩ ܰܠܢ ܥܰܠ ܶܓ ܳ‬ ‫��ܢܶܗ܀‬ ‫ܐ‬

‫‪587‬‬

104 935

940

945

950

955

ON THE CHARIOT EZEKIEL SAW

If you have utterly slandered the Virgin, and are not convinced that she conceived and gave birth in her virginity to the Son of God, what do you say about the chariot that bears Him: “See! He is shown as a man, though He is God.” In a place where there is neither a body nor limbs, Ezekiel saw Him as a man – and you do not murmur? In a womb of flesh He took a body in her, and from her He came to be. Why do you slander Him because you saw Him as a man? Then according to what you say, Ezekiel is not true, nor in the case of prophecy, when it utters, is its revelation beloved! Nor does the appearance on the chariot need to be explained, and it was not a mystery, but the summit of divinity. If you do not affirm that the Son of God became a man, then the matter refers to the Father, that He is going to become man, and it was the hidden Father that Ezekiel saw on the chariot as a man, if it was not the form of His Only One. Is it right for you to sin against the form of the hidden Father, and, because you crucified the Son, to say foolishly: “He does not even exist?” And yet you agreed to say that the Father is like a man, and that it should not be believed that He has a Son, and that became like us! It is not easy for you to deny all the mysteries of that chariot, and reckon up all its allegories as nothing. And if there is no mystery when that revelation is uttered, who should hear it or believe in it when it is put into action? Well, then, were the wheels joined at the axle in order to proceed,

‫‪105‬‬ ‫‪935‬‬

‫‪940‬‬

‫‪945‬‬

‫‪950‬‬

‫‪955‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ‬ ‫ܶ ܰ ܽ ܳ ܰ ܳ ܰ ܳ ܳ‬ ‫ܓܡܪ ܳܘ� ܰܡ ܰܫܪ ܐܢ̱ܬ‪:‬‬ ‫ܐܢ ܠ ܰܒܬܘܠܬܐ ܛܠܡܬ ̇ܗ ܠ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܶܒ ܰ‬ ‫ܛܢܬ ܝ ܶ ܰ‬ ‫�ܕܬ ܰܒܒܬܘܠ ܳܘܬ ̇ܗ ܰ܀‬ ‫ܰ ܰ ܳ‬ ‫ܒܬܐ ܰܕܛܥܺ ܳܝܢܐ ܶܠܗ ܰ ܽܡܘܢ ܐ ܰܡܪ ܐܢ̱ܬ‪:‬‬ ‫ܥܰܠ ܡܪܟ‬ ‫ܰ‬ ‫ܳܕܗܐ ܶܡ ܰ‬ ‫ܬܚ ܶܘܐ ܐ ܳܝܟ ܳ ܰܒ ܳܪܢ ܳܫܐ ܰܟܕ ܐ ܳ ܳܠ ܳܗܐ ̱ ܶܗ ܽܘ܀‬ ‫ܰܐ ܳ‬ ‫ܝܟܐ ܳܕ� ܐܺܝܬ ܐܦ� ܽܓ ܳ‬ ‫ܘܫܡܐ ܘ� ܳ ܰܗ ܳܕ ̈ܡܐ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܝܠ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܘ� ܳܪ�ܢ ܐܢ ̱ܬ܀‬ ‫ܚܙܝܗܝ ܰܚ ܺܙܩ ܶܝ‬ ‫ܶ‬ ‫ܕܒ ܳ‬ ‫ܰ‬ ‫ܬܓ ܰܫܡ ܳܒ ̇ܗ ܰܘ ܳ‬ ‫ܪܣܐ ܶ‬ ‫ܒܟ ܳ‬ ‫ܣܪ ܐ ܐ ܰ‬ ‫ܗܘܐ ܶ ܰܡ ܳܢ ̇ܗ‪:‬‬ ‫ܰ ܰ ܰ ܳ‬ ‫ܳ ܳ ܰ ܳ‬ ‫ܚܙܝܬܝܗܝ ܐ ܰܝܟ ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܕ‬ ‫ܠ‬ ‫ܥ‬ ‫ܝܗܝ‬ ‫ܡܬ‬ ‫ܳܠܡܢܐ ܛܠ‬ ‫ܳ ܶ ܰܺ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳܘ� ܰܚ ܺܙܩ ܶܝ ܳܐܝܠ ܡܕܝܢ ܫܪ ܳܝܪ ܐܝܟ ܕܐܡܪ ܐܢ̱ܬ‪:‬‬ ‫ܘ� ܺ‬ ‫ܢܒ ܽܝܘܬܐ ܳܡܐ ܰܕ ܰ‬ ‫ܡܡ�� ܺ‬ ‫ܪܚܝܡ ܶܓ ܳ‬ ‫�� ܳܢ ̇ܗ܀‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܣܢܝܩ ܢܶ ܰ‬ ‫ܦ� ܶܚ ܳܙܘܐ ܕܥܰܠ ܰܡ ܰ‬ ‫ܪܟܒܬܐ ܺ‬ ‫ܬܦ ܰܫܩ‪:‬‬ ‫ܐ ܰ ܳܳ ܳ ܶ ܳ ܳ ܰ ܳ ܽ ܳ‬ ‫ܶܘܠ ܰܘ ܐ̱ܪ ܙ ܐ ̱ܗܘܐ ܰ ܐ ܴ� ܣܟ ̇ܗ ܕܐܠܗܘܬܐ܀‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܳ‬ ‫ܐ ܴ� ܬ ܰܫܪ ܰ‬ ‫ܗܘܐ ܰܒ ܳܪܢ ܳܫܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܰ‬ ‫ܬܪ ܰܐ ܳܒܐ ܳܪ ̇ܗܛܐ ܽܨܒܘܬܐ ܕܢܶ ܶ‬ ‫ܗܘܐ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܒܰ‬ ‫ܰ ܰ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܘ�ܒܐ ܟܣܝܐ ܶ ܚܙ ܐ ܚ ܳܙܩܝܐܝܠ ܥܠ ܡܪܟܒܬܐ‪:‬‬ ‫ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܐ ܴ� ܽܨܘܪܬܐ ̱ܗܝ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܝܶܗ܀‬ ‫ܶ‬ ‫ܰܫ ܺܦܝܪ ܽܗܘ ܳܠܟ ܬܶ ܽ‬ ‫ܣܪܘܚ ܽܨܘܪܬܗ ܰܕ ܳܐܒܐ ܰܟ ܳ‬ ‫ܣܝܐ‪:‬‬ ‫ܰ ̱ܰ ܰ ܳ‬ ‫ܰ ܳ ܳ ܰ ܳ ܳ ܺ ܰ‬ ‫ܪܒܬ ܕܐܦ� ܐܝܬܘܗܝ܀‬ ‫ܘܥܠ ܕܙܩ‬ ‫ܦܬܝܗܝ ܺ ܰܠܒܪ ܐܰ ܳܣ ܰ‬ ‫ܰܘ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܩ ܶܒܠ ̱ܗܘܝܬ ܬܐܡܪ ܕܐܒܐ ܐܝܟ ܶܒܪܢܫܐ ̱ܗܘ‪:‬‬ ‫ܒܪ ܐ ܐܺܝܬ ܶܠܗ ܰ‬ ‫ܝܡܢ ܰܕ ܳ‬ ‫ܬܗ ܰ‬ ‫ܳܘ� ܢܶ ܰ‬ ‫ܘܠܢ ܐ ܰ‬ ‫ܬܕ ܺܡܝ܀‬ ‫ܳܶ ܳ ܰ ܰ ܳ‬ ‫ܦܫܝܩ ܕܬܶܛܠܽܘܡ ܽܟ ܽ‬ ‫ܳ� ܺ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫�ܗܘܢ ܰܐ̱� ܙ ܐ ܳܕܗܝ ܡ‬ ‫ܰ ̈ܶ‬ ‫ܠܦ ܳ� ܳܬ ̇ܗ ܽܟ ܶ‬ ‫�ܗܝܢ ܬܶ ܽ‬ ‫ܚܫܘܒ ܐܝܟ � ܶܡ ܶܕܡ܀‬ ‫ܰܘ ܳ ܳ ܶ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܕ� ܐ� ܙ ܐ ܐܢ ܡܬܡܠܠ ܗܘ ܓ��ܢܐ‪:‬‬ ‫ܰ ̱ܳ ܰ ܶ ܰ ܰ ܰ ܶ ܰ ܶ ܰ‬ ‫ܰ‬ ‫ܡܢ ܫܡܥ ܶܠܗ ܐܘ ܡܫܪ ܠܗ ܐܝܟ ܕܐܫܬܡܫ܀‬ ‫ܟܕ ܳܝܢ̈ܢ ܰܠ ܰ‬ ‫ܝܓ� ܰ‬ ‫ܒܣ ܳܪܢܐ ܺ‬ ‫ܳܡ ܶܕܝܢ ܺܓ ̈‬ ‫ܡܗ ܳܠ ܽܟܘ‪:‬‬

‫‪588‬‬

106 960

965

970

975

ON THE CHARIOT EZEKIEL SAW

and were the wings really flying, as you are saying? and was the throne the prophet saw made of stone, and did the whole matter end with the words “on the throne like a man”? O Jew! Come down from this height of foolish speech, and stand with us on the edifice of the faith. Allow the mysteries to be explained to you, and learn of the prophecy, that it hints with a sign of the Son of God, as in a picture, Col 1:15–20 and draws an image, and keeps it to show to all the earth that the hidden Father has a Son, and has willed to reveal Him. It is as a man that He has willed to show Him to the sons of men, and therefore revealed Him as a man in the prophecy. And that chariot which the prophet saw among the Chaldeans if you look, is entirely full of types of the Son. And it is for this that the chariot came down to the earth: that through prophecy it might represent the descent of its Lord. And the glorious throne and blue of chastity that the prophet saw Ex 24:10 there 47 is the womb of Mary which He kept closed in order to bear the Son of God. Also, that likeness which was seen upon the throne is the Son of God who came in the flesh as a man. 48 Golitzin says “that the blue of the prophet’s sapphire throne, which is itself surely an echo of the blue of the pavement beneath the divine throne in the theophany of Ex 24:10, denotes Mary, the Theotokos. This might suggest the reason for the traditional color – blue – most often associated with her in Christian iconography. Certainly Jacob is himself quite clear that the whole ‘throne and seat upon the chariot… an image of the Virgin Mother’ l.988–89.” See Golitzin, “Image and Glory,” 347–48. 48 Cf. Hansbury, Jacob of Serug on the Mother of God, 19–20 (Theotokos as “chariot and “palace”); 53–55 (as the “Ark” worshipped by Zechariah in the Temple and like the darkness of Sinai’s cloud); 59–60 (again like the chariot and the cloud at Sinai); 74 (the Baptist dances in Elizabeth’s womb like David before the Ark); and 80 (the Theotokos as greater than the chariot). 47

‫‪107‬‬ ‫‪960‬‬

‫‪965‬‬

‫‪970‬‬

‫‪975‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶ ̈ܶ ܰ ܳ ܶ ܰ ܳ ܺ ܰ ܳ ܰ ܰ‬ ‫ܐܡܪ ܐܢ ̱ܬ܀‬ ‫ܘܓܦܐ ܬܡܢ ܡܦܪܚ ܰܦܪܚܝܢ ܐܝܟ ܕ‬ ‫ܢܒ ܳܝܐ ܬ ܳܡܢ ܶܡܢ ܺܟ ܳ‬ ‫ܽ‬ ‫ܚܙ ܐ ܺ‬ ‫ܐܦܐ ̱ܗܘܐ‪ܳ:‬‬ ‫ܘܪܣܝܐ ܰܕ ܳ‬ ‫ܘܟ ܳ‬ ‫ܳ ܰ‬ ‫ܪܒܐ ܽܟܠܶܗ ܽ‬ ‫ܰܘܫܠܶܡ ܰܫ ܳ‬ ‫ܘܪܣܝܐ ܳ ܐ ܳܝܟ ܰܒ ܳܪܢ ܰܫܐ ̱ܗܘ܀‬ ‫ܒܟ‬ ‫ܕܣ ܽܪ ܽ‬ ‫ܪܓܐ ܳ‬ ‫ܶܦܠ ܶܡܢ ܰܕ ܳ‬ ‫ܘܒܘܬܐ ܐܘ ܽܝ ܳ ̱ܗ ܳܘܕ ܳ�ܐ‪:‬‬ ‫ܳ‬ ‫ܕܗ ܳ‬ ‫ܘܬܐ ܽܩܘܡ ܥܰ ܰܡܢ ܥܰܠ ܶܒ ܳܢ� ܳܢܐ ܰ‬ ‫ܝܡ ܽܢ ܳܘܬܐ܀‬ ‫ܘܢܶ ܰ‬ ‫ܬܦ ܽ‬ ‫ܫܩܘܢ ܳܠܟ ܐ̱ ܳ� ܙܶ ܐ ܺܘܝܠܰܦ ܰܕ ܺ‬ ‫ܢܒ ܰܽܝܘܬܐ‪:‬‬ ‫ܶ ܰ ܳ ܳ ܰ ܰ ܽ ܳ‬ ‫ܘܪܬܐ ܰ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܕܡܪܡܙ ܪ‬ ‫ܡܙ ܐ ܐ ܳܝܟ ܳܕܒܨ ܰ ܶ ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܨ ܳ‬ ‫ܰ‬ ‫ܠܡܐ ܳܨܝܪ ܐ ܘܢ ܰܛܪ ܐ ܬܚܘܐ �ܪܥܐ ܟ� ̇ܗ‪:‬‬ ‫ܳ ܰ ܳ ܰ ܳ ܶ ܺ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܕܒܪ ܐ ܐܝܬ ܠܗ �ܒܐ ܟܣܝܐ ܘܨܒܐ ܕܢܓܠܝܘܗܝ܀‬ ‫ܰ ܰ ܳ‬ ‫ܰܘܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܒܢܝܢ̈ ܳ ܳܫܐ‪:‬‬ ‫ܨܒܐ ܰ ܰܕ ܰܢܚ ܶܘܝܘܗܝ ܠ‬ ‫�ܗܝ ܰܚܘܝܶܗ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܰܠ ܺ‬ ‫ܘܥܰ ܳ‬ ‫ܢܒ ܽܝܘܬܐ܀‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܚܙ ܐ ܺ‬ ‫ܢܒ ܳܝܐ ܶ‬ ‫ܒܬܐ ܰܕ ܳ‬ ‫�‬ ‫�ܕ‬ ‫ܟ‬ ‫ܝܬ‬ ‫ܒ‬ ‫ܐ‬ ‫ܽܘܗܝ ܰ ̈ܡܪܟ ܰ ܳ ܰ ܳ ܽ ܳ ܶ ܳ ܰ ܰ‬ ‫ܛܘܦܣܘܗܝ ܕܒܪ ܐ ܡ�ܝܐ ܰܟ� ̇ܗ ܐܢ ܚܐܪ ܐܢ̱ܬ܀‬ ‫ܶ ܽ ܳܳ ܳ ܰ ܰ ܳ‬ ‫ܳ ܶ ܰ‬ ‫ܚܬܬ‪:‬‬ ‫ܢ‬ ‫ܐ‬ ‫ܪܥ‬ ‫�‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܰܘܡ ܰܛ ܰ�ܗܢ ܶܐ ܗ ܳܝ ܶܡܪܟ ܶ‬ ‫ܰ ܺܽ ܳ‬ ‫ܽ‬ ‫ܕܠܡܚܬܬܗ ܕܡܪܗ ܬܪܫܘܡ ܒܢܒܝܘܬ ܰܐ܀‬ ‫ܘܢܐ ܰܢ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܓ ܳ‬ ‫ܟܦܐ ܰܕ ܳ‬ ‫ܘܟ ܳ‬ ‫ܘܪܣܝܐ ܰܓ ܳ‬ ‫ܐ�ܐ ܽ‬ ‫ܚܙ ܐ ܬܡܢ‪:‬‬ ‫ܰ‬ ‫ܽܥ ܳ‬ ‫ܘܒ ̇ܗ ܰ‬ ‫ܐܚܕ ܢܶܛܥܰܢ ܰ‬ ‫ܕܡܪܝܳܡ ܶܕ ܰ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܳ‬ ‫ܳܐܦ ܺܗܝ ܽ‬ ‫ܕܡܘܬܐ ܳܗܝ ܕܥܰܠ ܽܟ ܳ‬ ‫ܘܪܣܝܐ ܶܡ ܰ‬ ‫ܬܚ ܳܙ�ܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܶ ܳ ܰ ܰ ܰ‬ ‫ܰ‬ ‫ܒܣܪ ܐܝܟ ܰܒܪ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܰܒܪ ܐ ܳܠ ܰܗܐ ̱ܗܘ ܕܐܬܐ ܒ‬

‫‪589‬‬

108

ON THE CHARIOT EZEKIEL SAW

Whereas no eye has ever seen the Father from eternity, nor the Son either, until He visited the earth in the flesh. And this likeness, which the prophet saw on the chariot, this is of the Son who came to seek out the sheep who had gone astray. And all these mysteries and types which are in the chariot depict the Son with their forms and their appearances. 985 And if you are not convinced by the Apostles who preached the Son, behold! His revelation is plainly drawn by the prophets. The prophet saw the throne and the seat upon the chariot, and drew the image of the Virgin Mother who bore Him. Come, Jew, read the prophet and – see! – you will find 990 the image of the Son who is revealed and standing as manifest. With Him the chariot, adorned with appearances, was yoked, and in its varieties it carried His mysteries to bring them to the earth. By Him the four living creatures moved as they moved, and He commanded and drew them forth when they were standing still. 995 By Him the wheels and the spirits were stirred into motion in their forms, just as His will caused them to move. For the sake of the Son of God they were given various appearances, in order for the prophecy to declare His story. And He showed His likeness in concealment to the sharers in His mystery, 1000 that they might bring to the earth the picture of His beauty through their revelations. And if that were not so, for what purpose did Ezekiel see Him as a man, if not to make it known in what likeness He would appear in the world? 980

‫‪109‬‬ ‫‪980‬‬

‫‪985‬‬

‫‪990‬‬

‫‪995‬‬

‫‪1000‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܳ ܶ ܽ‬ ‫ܡܬܘܡ ܳ� ܳ‬ ‫ܚܙܬ ܥܰ ܳܝܢܐ ܳܗܐ ܶܡ ܰܢ ܳܥܠܰܡ‪:‬‬ ‫ܳܘ� ܳܒܐ ܡ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܦ� ܰܠܒܪ ܐ ܳ ܥܕܡܐ ܕܒܒܣܪ ܣܥܪ ̇ܗ �ܪܥܐ܀‬ ‫ܰ ܰ ܳ‬ ‫ܘܗ ܶܕ ܐ ܽ‬ ‫ܚܙ ܐ ܺ‬ ‫ܳ‬ ‫ܕܡܘܬܐ ܰܕ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܥܰܠ ܡ‬ ‫ܳ‬ ‫ܳܗ ܳܕ ܐ ܗܝ ܰܕ ܳ‬ ‫ܒܪ ܐ ܶܕܐܬܐ ܕܢܶܒܥܶܐ ܥ ܶ ܶ‬ ‫�ܒܐ ܰܕܛܥܰܘ܀‬ ‫ܽ ̱ ܽ ܳ ܶ ܳ ܶ ܽ ̈ܶ ܰ ܰ ܰ ܳ‬ ‫ܘܟ�ܗܘܢ ܗܠܝܢ ܐ̱� ܙ ܐ ܘܛܘܦܣܐ ܕܒܡܪܟܒܬܐ‪:‬‬ ‫ܒܪ ܐ ܗܘ ܳܨ ܺܝܪܝܢ ܶܒ ܺ‬ ‫ܰܠ ܰ‬ ‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ ܰܘ ܶ‬ ‫ܒܚ ̈ܙ ܰܘ ܽܝܗ ܰܘܢ܀‬ ‫̱‬ ‫ܳ‬ ‫ܺ‬ ‫ܶܘܐܢ ܰܠܫܠ ̈ܶ‬ ‫ܕܣ ܽ‬ ‫ܒܪܘܗܝ ܰܠ ܳ‬ ‫ܝܚܐ ܰ‬ ‫ܒܪ ܐ � ܰܡ ܰܫܪ ܐܢ̱ܬ‪:‬‬ ‫ܳܗܐ ܰܒ ܺ̈‬ ‫ܢܒ ܶܝܐ ܺܨܝܪ ܶܓ ܳ‬ ‫��ܢܶܗ ܰܢ ܺܗ ܳܝܪܐܺܝܬ܀‬ ‫ܰ ܰ ܳ‬ ‫ܚܙ ܐ ̱ܗ ܳܘܐ ܺ‬ ‫ܘܡ ܳ‬ ‫ܘܪܣܝܐ ܰ‬ ‫ܘܬܒܐ ܳ‬ ‫ܽܟ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܢܒ ܳܝܐ ܥܰܠ ܡ‬ ‫ܳ ܳ ܰ ܳ ܶ‬ ‫ܽ ܳ‬ ‫ܠܡܐ � ܳܡܐ ܒܬܘܠܬܐ ܰܕܛܥܺ ܳܝܢܐ ܰ ܶܠܗ܀‬ ‫ܘܨܪ ܳ � ̇ܗ ܨ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬܐ ܽܝ ̱ܗ ܳܘܕ ܳ�ܐ ܩܪܝ ܶ ܒܢܒ ܶܝܐ ܰܘܗܐ ܡܫܟܚ ܐܢ̱ܬ‪:‬‬ ‫ܘܩܐܡ ܐܟ ܰܢ ܺܗ ܳ‬ ‫ܠܡܗ ܰܕ ܳ‬ ‫ܒܪ ܐ ܰܕ ܓ� ܳ‬ ‫ܰܨ ܶ‬ ‫ܐ܀‬ ‫ܝܪ‬ ‫ܺ ܰ ܶ ̈ܶ‬ ‫ܶ ܶ ܰ ܰ ܳ ܰ ܰ ܳ‬ ‫ܒܗ ܐܬܟܕܢܬ ܗܝ ܡܪܟܒܬܐ ܦܬ‬ ‫ܬ ܚܙܘܐ‪:‬‬ ‫ܝܟ ܰ‬ ‫ܶ ܰ ܰ ܶ‬ ‫ܳ‬ ‫ܒܫ ̈‬ ‫ܰܘ ܽ‬ ‫ܘܚ ܳ� ܶܦ ̇‬ ‫ܝܗ ܐ̱ ܳ ܰ� ܰܙܘܗܝ ܛܥܢܬ ܬܝܬܐ �ܪܥܐ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܒܗ ܐ ܳܙ̈ ̱ܠܢ ̱ܗ ܰ ̈ܘܝ ܐ ܰ‬ ‫ܥ ܰܚ ̈� ܳܘܢ ܳܡܐ ܳܕܐܙ̈ ̱ܠܢ ̱ܗ ̈ܘܝ‪:‬‬ ‫ܪܒ‬ ‫ܽ ܳ ܶ ܳ ܰ ܰܶ‬ ‫ܶ ܳ ܳ ܳ̈ ܰ‬ ‫ܝܡܢ ̱ܗ ̈ܘܝ܀‬ ‫ܡܫ� ܶ ̱ܗ ܳܘܐ �ܗܝܢ ܡܐ ܕܩ‬ ‫ܘܗܘ ܦܩܕ ܗܘܐ ܘ‬ ‫ܶ ܶ ܺ ̱̈ ܳ ܺ ̈ ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܗ ܡܬܬܙܝܥܢ ܓܝܓ� ܘ�ܘܚܐ ܠܡܫ�ܝܘ‪:‬‬ ‫�ܗܝܢ ܶܒ ܺ‬ ‫ܶ‬ ‫ܒ�ܢܶܗ ܰܡ ܶܪܦ ̱ܗ ܳܘܐ ܶ‬ ‫ܰܘܐܝܟ ܶܨ ܳ‬ ‫ܐܣܟ ܰܡ ̈ܝܗܝܢ܀‬ ‫ܶ ܽ ܳ ܶ‬ ‫ܕܒܪ ܰܐ ܳܠ ܳܗܐ ܶܡܬܝܰ ܺ‬ ‫ܬܗ ܰ‬ ‫ܗܒܝܢ ܺ ̱ܗ ܰܘܘ‬ ‫ܶܡ ܺ̈ܛܠ ܶ ܺ̈ ܰ ܺ ܽ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܚܙܘܝܢ ܚܙܘܝܢ ܠܢܒ ܶܝܘܬܐ ܕܫܪܒܗ ܬܐܡܪ܀‬ ‫ܶ ܳ ܰ ܰ‬ ‫ܒܢ̈ܝ ܐ ܳ‬ ‫ܡܚ ܶܘܐ ̱ܗ ܳܘܐ ܽ‬ ‫ܶ‬ ‫ܰܘ ܰ‬ ‫ܗ‪:‬‬ ‫ܙ‬ ‫�‬ ‫ܠ‬ ‫ܐ‬ ‫ܣܝ‬ ‫ܒܟ‬ ‫ܗ‬ ‫ܘܬ‬ ‫ܕܡ‬ ‫̱‬ ‫ܰ ܽ ܰ ܳ ܽ ܳ‬ ‫�� ܰܢ ܽ ̈‬ ‫ܕܫ ܶ‬ ‫ܘܪܬܐ ܽ‬ ‫ܒܓ ܳ‬ ‫ܘܦܪܗ ܶ‬ ‫ܝܗܘܢ܀‬ ‫ܶܕܢܝܬ ܰܘܢ � ܽܪܥܐ ܨ ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶܘ ܴܐ� ܥܠ ܡܘܢ ܐܝܟ ܒ ܳܪܢܫܐ ܚܙܩܝܐܝܠ ܚܙܝܗܝ‪:‬‬ ‫ܕܡܘܬܐ ܳ‬ ‫ܐܝܕ ܐ ܽ‬ ‫ܒܥ ܳ‬ ‫ܘܕܥ ܰ‬ ‫ܐ ܴ� ܰܕܢ ܰ‬ ‫ܕܒ ܳ‬ ‫�ܡܐ ܳܕ ܰܢܚ܀‬

‫‪590‬‬

110

ON THE CHARIOT EZEKIEL SAW

All the wonders of the chariot, the forms and flames, are dominated by the figure of a man. This is the image of God, and the Father molded Adam in the likeness of the incarnate Son who was to come. The spirits and the wheels and the living spirit and the great splendor, and the appearance of fire, and the faces and wings of flame, 1005 and the voice of the wheels, and the thunder that proceeds from the living creatures, and the burning fire, and the dreadful appearance of the crystal, and the backs of the cherubs which were set there as the lofty tribunal of the Godhead, and the eyes of fire which were fixed on it from every side, and above it the high throne of the Son of God, 1010 yet He is seated in the great wonder like a man. The cherub servants were seen in various likenesses, yet He who was their Lord, Ezekiel saw Him as a man. Ezek 1:26–28; Before creation, the Father had drawn the image of His Son, and depicted Him, and showed him how He would shine forth Phil 2:6–7 on all on earth. 1015 The Father gazed at the likeness of His Son and molded Adam, Is 6:1–6 since He was going to give the Son to the world, He delineated Him beforehand. 49 Gen 1:26–27; 9:6 For this cause He said, “Let us make man in our image”, in this same likeness in which Mary gave birth to the Only One. The Father willed to send Him into the world as a man,

Cf. Boulos Sony, “Hymne sur la création de l’homme,” esp. 179– 82 (Syr. 110–12) on the creation of Adam as a prefiguration of the Incarnate Word. 49

‫‪111‬‬

‫‪1005‬‬

‫‪1010‬‬

‫‪1015‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܽ ܶ ܺ ̈ ܶ ܽ ܳ ܰ ܳ‬ ‫ܝܬܐ ܰܘܙ ܳ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫�ܘܚܐ ܘܓܝܓ� ܘܪܘܚܐ ܚ‬ ‫ܶ ܳ ܽ ܳ ܰ ̈ܶ ܶ ̈ܶ ܰ ܶ ܺ ܳ‬ ‫ܘܚ ܳܙܘܐ ܕܢܘܪ ܐ ܶܘܐܦܐ ܘܓܦܐ ܕܫ‬ ‫�ܗܒ ܰܝܬ ܳ ̈ܐ܀ܳ‬ ‫ܝܓ� ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܪ ܳ‬ ‫ܕܓ ̈‬ ‫ܘܩ� ܺ‬ ‫ܥܡܐ ܳ ܳܕܢ ܶܦܩ ܡܢ ܚܝܘܬܐ‪:‬‬ ‫ܽ ܳ ܳ ܳ ܶ ܳ ܺ ܰ ܽ ܰ ܽ‬ ‫ܘܣ܀‬ ‫ܘܢܘܪ ܐ ܕܝܩܕ ܐ ܘܚܰܙܘܐ ܕܚܝ� ܕܩܪܘܣܛ‬ ‫ܠ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܕܡ ܰ‬ ‫ܘܚ ܳܨ ܐ ܰ‬ ‫ܰ‬ ‫ܬܩܢ ܐܝܟ ܳ ܺܒܝܡ ܳܪܡܬܐ ܰܕܐܠܗܘܬܐ‪:‬‬ ‫ܰ ̈ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܘܥܰܝܢ̈ܐ ܽܕܢܘܪ ܐ ܰܕ ܺ‬ ‫ܠ ܓܒܝܢ܀‬ ‫ܩܒܝܥܢ ܳܒ ̇ܗ ܶܡܢ ܽܟ‬ ‫ܰ‬ ‫ܘܪܣܝܐ ܳܪ ܳܡܐ ܰ‬ ‫ܰܘ�ܥܶܠ ܶܡ ܳܢ ̇ܗ ܽܟ ܳ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܽ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ܀‬ ‫ܘܗܘ ܰܟܕ ܝܳܬܒ ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ‬ ‫ܽ ܶ ܰ ̈ܶ‬ ‫ܡܘܢ ܶܕ ܳ ̈‬ ‫ܒܕ ܳ ̈‬ ‫ܒܕ ܐ ܶ‬ ‫ܡܘܢ ܶܡ ܰ‬ ‫ܬܚ ܶܘܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܟ�ܘܒܐ ܳܥ ܳ ܳ ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܗܘ ܕܡܪ ܐ ̱ܗܘܐ ܐܝܟ ܒܪܢܫܐ ܰ ܚܙܝܗܝ ܚܙܩܝܐܝܠ܀‬ ‫ܳ‬ ‫ܠܡܐ ܰܕ ܶ‬ ‫ܪܫܡ ̱ܗ ܳܘܐ ܐ ܳܒܐ ܰܨ ܳ‬ ‫ܳ‬ ‫ܩܕܡ ܶܒ�ܝܳܬܐ ܰ‬ ‫ܒܪܗ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܚܘܝܶܗ ܰܕܐܝܟܢ ܳܕ ܰܢܚ ܶܒܝܬ ܐ��ܢܶ‬ ‫ܳ‬ ‫ܘܨ ܶܪܗ ܰ‬ ‫ܐ܀‬ ‫ܰ ܳ ܰ ܶ ܳ ܳ ܰ ܳ ܰ ܶ ܳܳ‬ ‫ܰܒܨܠܡܐ ܕܒܪܗ ܚܪ ̱ܗ ܶܘܐ ܰ ܐܒܐ ܘܓܒܠܗ �ܕܡ‪:‬‬ ‫ܰ ܺ‬ ‫ܥܬܝܕ ܗ ܳܘܐ ܺܕܢܐܬܐ � ܳ‬ ‫ܪܥܐ ܰܩ ܶܕܡ ܰܪ ܶ‬ ‫ܫܡܗ܀‬ ‫̱‬ ‫ܐ ܶܝܟ ܕ ܳ ܳ ܶ ܶ ܳ ܳ ܰ ܰ ܶ‬ ‫ܰ‬ ‫ܡܛ�ܗܢܐ ܳܕܢܥܒܕ ܐ̱ܢܫܐ ܒܨܠܡܢ ܐܡܪ‪:‬‬ ‫ܒܗ ܶܕ ܐ ܽ‬ ‫ܳ‬ ‫�ܕܬ ܰܡܪܝܰܡ ܺܠ ܺ‬ ‫ܳ‬ ‫ܝܚ ܳ‬ ‫ܕܡܘܬܐ ܕܝ ܶ ܰ‬ ‫ܝܕ�ܐ܀‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܨܒܐ ܗ ܳܘܐ ܐ ܳܒܐ ܰܢܫ ܶ‬ ‫ܕܪܗ � ܳ‬ ‫ܪܥܐ‪:‬‬ ‫ܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ ̱‬

‫‪591‬‬

112

ON THE CHARIOT EZEKIEL SAW

1020 and drew beforehand His form, the Great Image, in Adam. And Ezekiel saw the likeness on the chariot as a man higher than the summit of the heavens. 50 He made that son of captivity, who was so concerned about the exiled community, an envoy, and He sent Him to the earth before His coming 1025 in order to come and announce concerning the Savior that, behold! He is coming, and His face was set to redeem the world at His coming: “Behold! I saw His Glory upon the chariot when I was in captivity, mounted on Might and coming to rebuild the world which had been overthrown, for He has set His face to come to the earth, 1030 for He seeks to save men from their captors.” “Behold! On the cherubs His way presses toward His coming, and He will not be tardy in saving, He who is coming to accomplish it. With the voice of His speaking wheels, He cast fear upon the captor, so that the latter might release the exiled community from His hand. 1035 The Son of God will go forth to the earth as a man, just as I saw Him on the chariot of the heavenly beings. Then the blind people will believe firmly in the Son of God, whose Father sent Him as a man that He might save the world.” It was He whom the prophet saw seated upon the chariot 1040 and descending to the earth to trace a picture of His coming. Whom did Ezekiel, son of the Hebrews, see on the throne? For whom is this throne needful, if not for Him? For Him, who was ready to come to the womb and be born, and become a man. For Him a throne was also most appropriate. On the shiʾur qomah tradition in Judaism, see Scholem, Jewish Gnosticism, 36–42. And see Cohen, The Shiʾur Qomah. Cohen dates the text to the sixth century, nearly contemporary with Jacob. On further comments about shiʾur qomah and possible links of this homily with its tradition, see Golitzin, “Image and Glory,” 344–47. 50

Is 66:1

‫‪113‬‬ ‫‪1020‬‬

‫‪1025‬‬

‫‪1030‬‬

‫‪1035‬‬

‫‪1040‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ‬ ‫ܫܡ ̇ ̄ܗ ܽܨܘܪܬܶܗ ܳܒ ܳܐܕܡ ܰܨ ܳ‬ ‫ܘܩ ܶܕܡ ܳܪ ܳ‬ ‫ܠܡܐ ܰܪ ܳܒܐ܀‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܘ� ̇ܗ ܰܠ ܽ‬ ‫ܕܡܘܬܐ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܥܰܠ ܡ‬ ‫ܶ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ �ܥ ܶ‬ ‫ܐ܀‬ ‫ܢ‬ ‫�‬ ‫ܫܡ‬ ‫ܕ‬ ‫ܐ‬ ‫ܨ‬ ‫ܚ‬ ‫ܢ‬ ‫ܡ‬ ‫ܠ‬ ‫ܽ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫�ܗܘ ܰܒܪ ܶܫ ܳ‬ ‫ܒܝܐ ܰܕܒܛ ܰܝܠ ̱ܗ ܳܘܐ ܶܠܗ ܺܥܰܠ ܳܓܠܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܘܫ ܶ‬ ‫ܕܪܗ � ܳ‬ ‫ܰ‬ ‫ܪܥܐ ܳ‬ ‫ܥܒܕ ܐܺܝܙ ܰܓ ܳܕ ܐ ܰ‬ ‫ܩܕ ܳܡ ܶ ܶܡܐܬܝܬܗ܀‬ ‫ܢܣ ܰܒܪ ܥܰܠ ܳܦ ܽܪ ܳ‬ ‫ܺܕܢܐܬܶܐ ܰ‬ ‫ܘܩܐ ܳܕܗܐ ܐܬܐ ܶܠܗ‪:‬‬ ‫ܺ ܳ̈ ܰ ܰ ̈ ܰ ܶ ܺ ܶ‬ ‫�ܡܐ ܢܶ ܽ‬ ‫ܝܬܗ ܳ‬ ‫�ܥ ܳ‬ ‫ܦܪܘܩ܀‬ ‫ܘܣܝܡܢ ܐܦܘܗܝ ܕܒܡܐܬ‬ ‫ܰ ܰ ܳ ܺ ܰ ܺ ܳ‬ ‫ܳܗܐ ܐ ܺ ܳܝܩ ܶܪܗ ܥܰܠ ܡܶܪܟܒܬܐ ܚܙܝܬ ܒܫܒܝܬܐ‪:‬‬ ‫ܘܫܢܐ ܳܘܐܬܐ ܕܢܶܒܢܶܐ ܳ‬ ‫�ܥ ܳ‬ ‫ܰܕ ܺܪܟܝܒ ܽܥ ܳ‬ ‫�ܡܐ ܰܕ ܺ‬ ‫ܣܚܝܦ܀‬ ‫ܒܢ ܳܝܢ̈ ܳܫܐ ܳܣܡ ܶܠܗ ܰܐ ̈ܶܦܐ ܺܕܢܐܬܶܐ ܰ� ܳ‬ ‫ܰܕ ܰ‬ ‫ܪܥܐ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܒܢܝܢ̈ ܳܫܐ ܳܒܥܶܐ ܕܢܶ ܽ‬ ‫ܰ‬ ‫ܕܠ ܰ‬ ‫ܦܪܘܩ ܶܡܢ ܰܫ ܳܒ ̈ܝܐ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܳܗܐ ܰܒ ܽ‬ ‫ܘܒܐ ܺ‬ ‫ܟ� ܶ‬ ‫ܪܗ ܳ‬ ‫ܝܒܐ ܐ ܽ ܶ‬ ‫ܘܪܚܗ ܥܰ ܶܠ ܶܡܐܬܝܬܗ‪:‬‬ ‫ܳ ܶ ܰ‬ ‫ܘܚܪ ܶܡܢ ܽܦ ܳ‬ ‫ܘܪܩ ܳܢܐ ܳܕܐܬܐ ܕܢܶ ܶ‬ ‫ܫܬ ܰ‬ ‫ܥܒܕ܀‬ ‫ܘ� ܳ ܡ‬ ‫ܰ ܳ ܳ̈ ܳ‬ ‫ܰ‬ ‫ܪܡܝ ܰܙܘܥܐ‪ܳ:‬‬ ‫ܳ‬ ‫ܬܐ ܰܐ ܺ‬ ‫̈‬ ‫ܒܩ� ܺ‬ ‫ܕܓ ܳܝܓ ܰܠ ܶܘܗܝ ܺ ܶܡܠܠ ܶ ܳ ܽ ܳ‬ ‫ܰܥܰܠ ܰܫ ܳܒܝܐ ܕܢܪܦܐ ܐ ܰܝܕܗ ܡܢ ܓܠܘܬܐ܀‬ ‫ܒܪ ܐ ܰܕ ܳ‬ ‫ܪܥܐ ܳ‬ ‫ܐܝܟ ܰܒܪ ܐ ܳܢ ܳܫܐ ܳܢ ܶܦܩ � ܳ‬ ‫ܐܠ ܳܗܐ‪:‬‬ ‫ܰ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܰ ܰ ܺ ̱ܶ‬ ‫ܰ‬ ‫ܐܝܟ ܕܚܙܝܬܗ ܥܳܠ ܡܪܟܒܬܐ ܰ ܕܫܡ�ܢܐ܀‬ ‫ܰܢ ܰܫܪ ܳܡ ܶܕܝܢ ܥܰܡܐ ܺ‬ ‫ܥܘ ܳܝܪ ܐ ܰ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܰܕ ܳܐܒܐ ܰܫ ܶ‬ ‫�ܡܐ ܢܶ ܽ‬ ‫ܕܪܗ ܰܐܝܟ ܰܒ ܳܪܢ ܳܫܐ ܳ‬ ‫ܕܥ ܳ‬ ‫ܦܪܘܩ܀‬ ‫ܶ ܽ ܳ ܳ ܺܳ ܳ ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܒ ܥܰܠ ܡ‬ ‫ܬ‬ ‫ܠܗ ̱ܗ ܰܘ ܚܙ ܐ ̱ܗܘܐ ܺܢܒܝܐ ܕܝ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳܘܢ ܶܚܬ � ܳ‬ ‫ܪܥܐ ܰܕ ܶ‬ ‫ܶ‬ ‫ܝܬܗ ܽܨܘܪܬܐ ܢ ܽ‬ ‫ܪܫܘܡ܀‬ ‫ܠܡܐܬ‬ ‫ܰ ܶ ܳܶ‬ ‫ܠܡ ܽܢܘ ܽ‬ ‫ܰ‬ ‫ܘܪܣܝܐ ܳ‬ ‫ܒܟ ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܶܒܪ ܶܥ‬ ‫ܒܪ�̈ܐ‪:‬‬ ‫ܘܪܣܝܐ ܰ‬ ‫ܰܐܘ ܽܗܘ ܽܟ ܳ‬ ‫ܠܡܢ ܳܚ ܰܫܚ ̱ܗ ܳܘܐ ܐ� ܐܢ ܶܠܗ܀‬ ‫ܰ ܶ ܰ‬ ‫ܠܡ ܳ‬ ‫ܐܬܛ ܰܝܒ ܺܕܢܐܬܶܐ ܰ‬ ‫ܪܣܐ ܰܘ ܰ‬ ‫ܠܟ ܳ‬ ‫ܘ� ܳܕ ܐ‪:‬‬ ‫ܳ ܳ‬ ‫�ܗ ܶܘ ܕ ܳ ܳ ܶ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܢܶܗܘܐ ܐ̱ܢܫܐ ܠܗ ܐܦ ܟܘܪܣܝܐ ܛܒ ܚܫܚ ̱ܗܘܐ܀‬

‫‪592‬‬

‫‪593‬‬

114

1045

1050

1055

1060

ON THE CHARIOT EZEKIEL SAW

All the forms of the chariot owe to the economy of the revelation, thus shapes are given the angels who are themselves of fire. The prophet, in the Spirit, saw the Son in a revealed fashion, the cherubs of fire carrying Him solemnly upon their backs. He saw the chariot and the different kinds joined to it, and Him, seated like a judge on the high place above. The spirit which blows and the fire that burns, yet is intangible, are angels and ministers for the Son of God. Ps 104 As it is written, “He made them fire and spirit,” and brought them into being for His service from eternity. This is the wonder, that from the fire all sorts of shapes, wheels and faces and eyes of fire as revolving, He yoked to His Glory beings broken off from flame, and from the fire, faces and wings in great awe. 51 and He divided up forms and members into spirit, and likenesses and bodies and kinds. And in a measured way He arranged the fire as wings on wings, faces upon faces, wheels and feet and hooves as well. All the hosts were broken off from flame and the fire of their shapes was divided up into likenesses. The angel in white linen and the coals of fire (see Ezk 10:2–8). Parallels with the high priest of the temple and the priest of the Christian Eucharist. The chariot is also the revelation of the mysteries of the Church. Note the importance of the epiclesis, i.e., the central role of the Holy Spirit in the effecting of the eucharistic change. Ezekiel saw a man of fire clothed with white linen, Ezek 10:2–8 and this linen, too, was of the angel’s fire.

On “Fire” as one of Jacob’s favorite words for the Word, see Brock, “Baptismal Themes,” 334–46. “Fire” is likewise one of the Rabbis’ favorite expressions for the word of revelation, cf. Harrington, Holiness, 132–33; 155–56. See also Brock, Fire from Heaven. 51

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܰ ܳ ܶ ܳ ܺ‬ ‫ܢܒ ܳܝܐ ܽ‬ ‫ܺ‬ ‫ܘܚܐ ܳ‬ ‫ܒܪ ܳ‬ ‫�� ܳܢܐܝܬ‪:‬‬ ‫ܓ‬ ‫ܐ‬ ‫ܒܪ‬ ‫ܠ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܝܗܝ‬ ‫ܚܙ‬ ‫̱‬ ‫ܘܒܝ ܽܢ ܳ‬ ‫ܝܚܝܢ ܶܠܗ ܽ‬ ‫ܘܪ ܐ ܥܰܠ ܰܚ ܰܨ ܽ ̈‬ ‫ܟ� ܰ‬ ‫ܰܕ ܰ‬ ‫ܡܙ ܺ‬ ‫ܝܗܘܢ܀‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܠܡ ܰ‬ ‫ܚܙ ܐ ܰ‬ ‫ܳ‬ ‫ܪܟܒܬܐ ܰܘ ܽ‬ ‫ܠܫܘܚ�ܦܐ ܰܕ ܺ‬ ‫ܟܕ ܺܝܢܝܢ ܳܒ ̇ܗ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܠܗ ܰܟܕ ܝܳܬܒ ܐܝܟ ܰܕ ܳ� ܳܢܐ ܰ‬ ‫ܒܪ ܳ‬ ‫ܘܡܐ ܰܕ�ܥܶܠ܀‬ ‫ܳ‬ ‫ܫܒܐ ܽܘܢ ܳ‬ ‫ܽ‬ ‫ܘܚܐ ܳܕܢ ܳ‬ ‫ܬܓ ܳ‬ ‫�ܪ ܳ‬ ‫ܘܪ ܐ ܕܝܳ ܳ‬ ‫ܩܕ ܐ ܘ� ܶܡ ܰ‬ ‫ܫܫܐ‪:‬‬ ‫ܺ ܰ ܰ ̈ܶ ܰ ܰ ܳ ̈ ܶ ܰ ܰ‬ ‫ܠܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܰܐܝܬ ܡ�ܟܐ ܘܡܫܡܫܢ ܶܐ‬ ‫ܰ ܰ ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܟܬܝܒ ܰܕ ܰ‬ ‫ܳ‬ ‫ܥܒܕ ܶ ܐܢܘܢ ܢܘܪ ܐ ܘܪܘܚܐ‪:‬‬ ‫ܐ‬ ‫ܝܟܢ ܕ ܶ‬ ‫ܶ ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܝܡ ܐܢܘܢ ܥܠ ܬܫܡܫܬܗ ܗܐ ܡܢ ܥܠܡ܀‬ ‫ܘܐܩ‬ ‫ܳ ܰ ܶ ܳ ܶ ܳ ܽ ܳ ܶ ܳ̈ ܶ ܳ‬ ‫̈‬ ‫ܗܢܘ ܬ ܶܗܪ ܐ ܕܡ ܶܢ ̇ܗ ܕܢܘܪ ܐ ܕܡܘܢ ܕܡܘܢ‪:‬‬ ‫ܘ� ̈�ܢܶܐ ܽܕܢ ܳ‬ ‫ܳ‬ ‫ܘܓ ̈ܦܐ ܰ‬ ‫ܰ‬ ‫ܺ ̈‬ ‫ܶ‬ ‫ܘܪ ܐ ܰܟܕ ܶܡܬܟ�ܟܢ܀‬ ‫ܓ ܺ‬ ‫ܝܓ� ܳ ܶ ܽ ̈ܶ‬ ‫ܺ ̈ܰ ܶ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܟܕ ܶܢ �ܝܩܪ ܶܗ ܩܢܘܡܐ ܦܣܝܩܝ ܡܢ ܓܘܙܠܬܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܓܦܐ ܶܡ ܳܢ ̇ܗ ܽܕܢܘܪ ܐ ܰ‬ ‫ܰܘܐܦܐ ܶ‬ ‫ܒܙܘܥܐ ܪ ܳ ܶܒܐ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܓ ̇ܗ ܽ‬ ‫�ܨܘ�ܬܐ ܰܘ ܰ‬ ‫ܘܚܐ ܰܘ ܽ‬ ‫�ܪ ܳ‬ ‫ܰܦ ܳ‬ ‫�ܗ ܳܕ ܶ ̈ܡܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܫ ܳ ̈‬ ‫ܠܩ ̈‬ ‫�ܕ ̈‬ ‫ܡܘܬܐ ܰܘ ܰ‬ ‫ܘܡܬܐ ܰܘ ܽ‬ ‫ܰܘ ܶ‬ ‫ܘܚ� ̈ܦܐ܀ ܶ ̈ܺ‬ ‫ܰ ܽ ܳ̈ ܳ‬ ‫�ܢ ܳ‬ ‫ܬܐ ܰܣ ܳܕܪ ̇ܗ ܽ‬ ‫ܘܪ ܐ ܳ ܶܓ ܺܦܝܢ ܓܦܝܢ‪:‬‬ ‫ܘܫܚ ܺ ̈ ܶ ܶ ܶ‬ ‫ܰܘ ܺ̈ܠܡ ܰ ܺ‬ ‫ܰ ܳ ܳ‬ ‫̈‬ ‫ܐܦܝܢ ܐܦܝܢ ܓܝܓ� ܘ�ܓ� ܐܦ ܦ‬ ‫�ܣ ܰܬ ܳܐ܀ܳ‬ ‫ܶ ܰ ܰ ܳ‬ ‫ܦܣ ܺ‬ ‫ܝܩܝܢ ܽܟ ܽ‬ ‫ܠܬܐ ܺ‬ ‫̈‬ ‫ܰ‬ ‫�ܗܘܢ ܚܝ�ܘܬܐ‪:‬‬ ‫ܰܡܢ ܶܓ ܳ ̈ܘܙ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܘ�ܕܡܘܬܐ ܡܦܠܓܐ ܢܘܪ ܐ ܕܐܣܟܡܝܗܘܢ܀‬ ‫ܒܪ ܐ ܽܕܢ ܳ‬ ‫ܰܓ ܳ‬ ‫ܘܪ ܐ ܰܕ ܺ‬ ‫ܘܨ ܐ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝ ܰܐܝܠ‪:‬‬ ‫ܘܨ ܐ ܶܡܢ ܽܢ ܶ‬ ‫ܘܪܗ ̱ܗ ܳܘܐ ܰ‬ ‫ܳܕܐܦ ܽܗܘ ܽܒ ܳ‬ ‫ܕܗܘ ܰܡ� ܳܟܐ܀‬

‫‪594‬‬

116

ON THE CHARIOT EZEKIEL SAW

1065 The spirit in the vision was called a man clothed in white linen, in fire, and it did not burn up because it was not linen. It was a kind 52 of linen, belonging to the likeness of a man that he saw there, for both He and his clothing were altogether of the nature of flame. With our own voices that we hear in the air 1070 the lofty accounts of the divinity are told to us. For it was a man standing amidst the wheels that Ezekiel saw: he saw Him as a man. And what was He to call Him except a man? The Hidden Will broke off from the fire one spiritual , and depicted it and forged it, and Ezekiel saw Him in the likeness of a man. 1075 The fire of that angel was clothed with resplendent hue, and for this reason the prophet proclaimed it to be pure linen. The one clothed with pure linen is at the place of the wheels in order to receive coals in His palms of fire, and for what purpose? Coals of fire in the palms of flame, 1080 and the man of fire enters as well to take up the coals with His hands. And a cherub came and stretched out his hand amidst the wings, and took the coals and placed in the palms of flame. And no man knows what the nature is of these coals that are taken, or the variety of their shapes. 53 1085 That chariot and all its fittings are of fire, accordingly the coals are made known as being another kind of fire. And when he was able to let the coals fall from his fingers, this angel, who is of fire – as was necessary – to stretch out again and take the coals in his palms of fire,

52 53

Kind (schema). Shapes (schemata).

‫‪117‬‬ ‫‪1065‬‬

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‫‪1085‬‬

‫‪TEXT AND TRANSLATION‬‬

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

‫‪595‬‬

118

ON THE CHARIOT EZEKIEL SAW

1090 and then to go forth to scatter them, as he had been commanded by the Majesty. The cherubs of fire and the ministers of flame were also seen among these coals of fire. The man of fire took the fire from the chariot which is all of fire, and He scattered the coals – but for what purpose? 1095 The whole vision was drawn, and is, from flame, and nothing moved there that was not of fire. And the cherubs of fire are among the cherubs of flame, and the coals of fire the man gave who is also of fire. To what end are these coals of the chariot needed? 1100 It is to this point that the whole enquiry looks, and the speaker has come to a stop. If the Lord of the cherubs had wanted to set the earth afire, with the single tip of a wing He would have moved the fire and set the universe alight. From every side that chariot lets fire gently fall, and for what purpose were coals kept in it, which itself was fire? 1105 The Son of God is all the beauty of prophecy, and without Him there is neither prophecy nor revelation. In the coals of fire the pearls of His body are drawn, and in the chariot the holy altar of divinity. The Son of God is both judge and savior, 1110 and He is both propitiation in all the world and avenger. These coals of fire that are in the chariot depict His body. They were placed in it both for retribution and for forgiveness. Is 6:1–6 One of them was given to Isaiah to forgive his iniquity, and others were scattered in Jerusalem for punishment.

‫‪119‬‬ ‫‪1090‬‬

‫‪1095‬‬

‫‪1100‬‬

‫‪1105‬‬

‫‪1110‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܳ‬ ‫ܘܢܶ ܽܦܘܩ ܢܶ ܶ‬ ‫ܕܪ ܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܦܩܝܕ ̱ܗ ܳܘܐ ܶܡܢ ܰܪ ܽܒܘܬܐ܀‬ ‫ܽ ܶ ܽ ܳ ܰ ܰ ܳ̈ ܶ ܰ ܶ ܳ‬ ‫�ܗ ܺܒܝܬܐ‪:‬‬ ‫ܟ�ܘܒܐ ܕܢܘܪ ܐ ܘܡܫܡܫܢܐ ܕܫ‬ ‫ܰ ܳ ܳ ܶ ܽ ܶ ܽ ܳ ܶ ܰ ܳ̈ ܰ‬ ‫̈‬ ‫ܘܒܝܢܬ ܗܠܝܢ ܓܘܡ� ܐ ܕܢܘܪ ܐ ܡܬܚܙܝܢ ̱ܗܘܝ܀‬ ‫ܳ ܽ ܳ ܶ ܰ ܰ ܳ‬ ‫ܒܬܐ ܽܕܟ ܳ� ̇ܗ ܽܢ ܳ‬ ‫ܰ‬ ‫ܘܪ ܐ ̱ܗܝ‪:‬‬ ‫ܫܩܠ ̱ܗܘܐ ܢܘܪ ܐ ܡܢ ܡܪܟ‬ ‫ܒܪ ܐ ܽܕܢ ܳ‬ ‫ܰܘ ܳܕܪ ܐ ܽܓ ܶ‬ ‫ܘܡ� ܐ ܰܓ ܳ‬ ‫ܘܪ ܐ ܰܘ ܳ‬ ‫ܠܡ ܳܢܐ ܰܟܝ܀‬ ‫ܳ ܳ ܶ‬ ‫ܶ ܰ ܰ ܳ‬ ‫ܶ‬ ‫ܘܩܐܡ ܽܟܠܗ ܶܚ ܳܙܘܐ‪:‬‬ ‫ܘܙܠܬ ܳܐ ܺܨ ܰܝܪ ̱ܗܘܐ‬ ‫ܡ ܶܢ ܶܓ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܡܕܡ ܬܡܢ � ܙ ܐܥ ̱ܗܘܐ ܕܠܘ ܢܘܪ ܐ ̱ܗܘܐ܀‬ ‫ܽ ܶ ܰ ܶ ܺ ܳ‬ ‫ܘܒܐ ܽܕܢܘܪ ܐ‪ܳ:‬‬ ‫ܝܬܐ ܽ‬ ‫ܶ‬ ‫ܟܪ ܳ‬ ‫ܘܡܢ ܶܒܝܬ ܟ�ܘܒܐ ܕܫ�ܗܒ‬ ‫ܘܡ� ܐ ܽܕܢ ܳ‬ ‫ܘܓ ܶ‬ ‫ܒܪ ܐ ܳܕܐܦ ܽܗܘ ܽܢ ܰ‬ ‫ܘܪ ܐ ܝܰܗܒ ܗ ܳܘܐ ܰܓ ܳ‬ ‫ܽ‬ ‫ܘܪ ܐ ̱ܗܘ܀‬ ‫̱‬ ‫̱‬ ‫ܶ ܰ ̈ܳ ܳ ܶ ܽ ܶ ܳ ܰ ܰ ܳ‬ ‫ܽ‬ ‫ܠܡܘܢ ܡܬܒ�ܝܢ ܗܠܝܢ ܓܘܡ� ܐ ܳ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܳ‬ ‫ܒܥܬܐ ܳܘܢܚ ܐ ܽܡ ܳ‬ ‫ܝܪ ܐ ܽܟ ܳ� ̇ܗ ܳ‬ ‫�ܗ ܳܪܟܐ ܳܚ ܳ‬ ‫ܳ‬ ‫ܘܪ ܐ܀‬ ‫ܪܥܐ ܰܗܘ ܰܕ ܽ‬ ‫ܒܥܐ ܗ ܳܘܐ ܰܕܢ ܶ‬ ‫ܶܐ ܽܠܘ ܳ‬ ‫ܘܩܕ ܰ� ܳ‬ ‫ܟ� ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܒ‬ ‫̱‬ ‫ܳ ܽ ܳ ܳ ܳ ܺ‬ ‫ܒܚܕ ܺܪܫ ܶܓ ̈ܶܦܐ ܺ‬ ‫ܰ‬ ‫ܩܕ ܐ ܬ ܶܒܝܠ‬ ‫ܡܙܝܥ ̱ܗܘܐ ܢܘܪ ܐ ܘܝ‬ ‫ܰ ܶ̈̇ ܽ ܳ ܳ ܳ ܳ ܰ ܰ ܳ‬ ‫ܶ‬ ‫ܘܡܢ ܽܟܠ ܓܒܝܗ ܢܺܘܪ ܐ ܪܣܡܐ ܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܕܗܝ ܽܢ ܳ‬ ‫ܠܡܘܢ ܽܓ ܶ‬ ‫ܘܡ� ܐ ܢܛ ܳܝ�ܢ ̱ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܺ‬ ‫ܰܘ ܽ‬ ‫ܘܪ ܐ ̱ܗ ܳܘܬ܀‬ ‫ܽ ܶ ܽ ܳ ܰ ܺ ܳ‬ ‫ܰܒܪ ܰܐ ܳܠ ܰ‬ ‫ܢܒ ܽܝܘܬܐ‪:‬‬ ‫ܘܦܪ ܐ ܕ‬ ‫ܫ‬ ‫ܗ‬ ‫ܠ‬ ‫ܟ‬ ‫ܘ‬ ‫ܗ‬ ‫ܐ‬ ‫ܗ‬ ‫̱‬ ‫ܰ ܰ ܶ ܶ ܳ ܺܽ ܳ ܳ ܶ ܳܶ‬ ‫��ܢ̈ܐ܀‬ ‫ܘܠܒܪ ܡܢܗ � ܢܒܝܘܬܐ ܘ� ܓ‬ ‫ܽ ܰ ܽ ܳ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫�ܓ ܳܢܝܬܐ ܕܦܓܪܗ ܳ ܨܝ�ܢ‪:‬‬ ‫ܒܓܘܡ�ܝ ܢܘܪ ܐ ܡ‬ ‫ܰ ܰ ܰ ܳ ܰ ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܒܡܪܟܒܬܐ ܡܕܒܚܩܘܫܬܐ ܕܐܠܗܘܬܐ܀‬ ‫ܰܘ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒ ܽܪ ܐܠܗܰܐ ܳܗ ܳܘ ܕ�ܢ ܳܐ ܳܘܗܘ ܽܦ ܶܪܘܩ ܽܐ‪ܳ :‬‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܗܘ ܡܚܣ�ܢܐ ܒܥ�ܡܐ ܟܠܗ ܘܗܘ ܬܒܘܥܐ܀‬ ‫ܰ ܶ ܺ ܳ ܳ ܶ ܽ ܶ ܰ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܠܦܓܪܗ ܨܝ�ܢ ܗܠܝܢ ܓܘܡ�ܳܐ ܕܒܡ‬ ‫ܕܣ ̈ܝ ܳܡܢ ܗ ܰ ̈ܘܝ ܳܒ ̇ܗ ܽ‬ ‫ܠܦ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܪ� ܽܢܘܬܐ ܰܘ ܽ‬ ‫ܠܫܘܒܩܢܐ܀‬ ‫ܺ ܶ ̱‬ ‫ܶ‬ ‫ܫܒܘܩ ܥܰ ܶ‬ ‫ܗܒܐ ̱ܗ ܳܘܬ ܕܬ ܽ‬ ‫ܥܝܐ ܶܡܬܝܰ ܳ‬ ‫ܚܕ ܐ � ܰܫ ܳ‬ ‫ܳ‬ ‫ܘܠܗ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܘܨܝܕ ܐܘܪܫܠܡ ܐܝܟ ܠ ܰ‬ ‫ܬܒܥܬܐ ܶܡ ܰ‬ ‫ܶ‬ ‫ܬܕ �ܝܢ ̱ܗܘܝ܀‬

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120

ON THE CHARIOT EZEKIEL SAW

1115 Within the chariot were holy coals of fire, in the holy altar or sanctuary are precious pearls. In the altar is the Body and on the chariot, fire abides, for both above and below there is a single mystery of the Only One. 54 The angel who was clothed in white linen in the revelation 1120 is a type of the priest clothed with the form of the Son of God. is of the priest who enters and consecrates in the place of propitiation. And the fact that the cherub stretches the coals out to the one outside, is in order that the priest should know that he is not the one who has authority for propitiation. 1125 Rather, the Holy Spirit stands between him and the Father, and He breaks and gives the body of the Son to the priest to go forth in the assembly to scatter the body on the just and on the sinners, that he might make judgment and forgive the iniquities of all the world. The cherub within the chariot stretched out his hand 1130 and gave the coals to the one who was clothed in white linen there. And here he taught of the Spirit who is in the place of propitiation, and it is He who extends the body to the priest to distribute. And it is not the priest who has authority to sacrifice the Only One, 55 and to lift Him up before His Father as a sacrifice for sinners.

The liturgy of heaven and the worship of the Church are therefore one and the same. 55 Lines 1134–1145: The angel himself is “a type of the priest clothed with the form (ṣurtâ) of the Son of God” while the hand beneath the chariot is an image of the Eucharistic change, as Jacob makes clear in this extended passage. See Golitzin, “Image and Glory,” 355. 54

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‫‪1120‬‬

‫‪1125‬‬

‫‪1130‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܰ ܰ ܳ ܽ ܶ ܽ ܳ ܰ ܺ ܳ̈ ܳ‬ ‫ܝܫܬܐ‪:‬‬ ‫ܒܓܘ ܡܪܟܒܬܐ ܓ‬ ‫ܘܡ� ܐܳ ܳܕܢܘܪ ܰܐ ܺ ܩܳܕ ܳ‬ ‫ܰ‬ ‫ܒܡ ܰ‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܳ‬ ‫ܘܕܫܐ ܰܡ�ܓܢܝܬܐ ܝܩܝ�ܬܐ܀‬ ‫ܰ ܰ ܳ‬ ‫ܒܬܐ ܽܢ ܳ‬ ‫ܕܒܚܐ ܰܦ ܳ‬ ‫ܰ‬ ‫ܘܪ ܐ ܰܫ ܳ‬ ‫ܒܡ ܳ‬ ‫ܪ�ܐ‪:‬‬ ‫ܓܪ ܐ ܘܥܰܠ ܡܪܟ‬ ‫ܰ‬ ‫ܰܕ�ܥܶܠ ܰܘܠܬܚܬ ܰܚܕ ̱ܗ ܽܘ ܐ̱ ܳܪ ܳܙ ܐ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܳ�ܐ܀‬ ‫ܰܗܘ ܰܡ ܰ� ܳܟܐ ܰܕ ܺ‬ ‫ܘܨ ܐ ܰ‬ ‫ܒܗܘ ܶܓ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫�� ܳܢܐ‪:‬‬ ‫ܽ ܶ ܳ ܳ ܰ ܺ ܽ ܶ ܰ ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܘܦܣܗ ܕܟܗܢܐ ܕܠܒܝܫ ܨܘܪܬܗ‬ ‫ܰܛ ܳ ܶ‬ ‫ܳ ܰ ܳ ܺ ̈ ܶ ܰ ܰ ܰ ܳ‬ ‫ܘܕܥܐܠ ̱ܗܘ ܶܐ ܒܝܢܬ ܓܝܓ� ܠܓܘ ܡܪܟܒܬܐ‪:‬‬ ‫ܳܗܝ ܗ ܺܝ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܡܩ ܶܕܫ ܶܒܝܬ ܽܚ ܳ‬ ‫ܕܥܐܠ ܳܟ ܳ‬ ‫ܘܣ ܳܝܐ܀‬ ‫̱‬ ‫ܘܒܐ ܽܓ ܶ‬ ‫ܘܫܛ ܗ ܳܘܐ ܽ‬ ‫ܟܪ ܳ‬ ‫ܘܡ� ܐ ܰ‬ ‫ܰܘ ܰ‬ ‫ܶ‬ ‫�ܗܘ ܰܒ ܳܪ�ܐ‪ܳ:‬‬ ‫ܕܡ‬ ‫̱‬ ‫ܺ‬ ‫ܗܢܐ ܰ‬ ‫ܕܠܘ ܽܗܘ ܰܫܠܝܛ ܥܰܠ ܽܚ ܳ‬ ‫ܶܕ� ܰܕܥ ܳܟ ܳ‬ ‫ܘܣ ܳܝܐ܀‬ ‫ܶ‬ ‫ܳܰ‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܶܐ ܴ� ܽܪ ܳ‬ ‫ܘܕܫܐ ܳܩܐܡ ܶܒܝܬ ܶܠܗ �ܒܐ‪:‬‬ ‫ܘܩܨܶ ܐ ܘܝܳ ܶܗܒ ܰܦ ܶ‬ ‫ܓܪܗ ܰܕ ܳ‬ ‫ܒܪ ܐ ܳ‬ ‫ܳ‬ ‫ܠܟ ܳ‬ ‫ܗܢܐ ܢܶ ܽܦܘܩ܀‬ ‫ܶ ܶ ܶ ܳ ܰ ܰ ܺ ̈ܶ‬ ‫ܳܶ‬ ‫ܝܩܐ ܳܘܥܰܠ ܰܚܛ ̈ܝܐ‪:‬‬ ‫ܢܕܪ ܐ ܒܟܢܫܐ ܥܠ ܙ ܕ‬ ‫ܳ ܳ ܽ ܶ‬ ‫ܰ‬ ‫ܥܒܕ ܺܕ ܳܝܢܐ ܘܢܶ ܽ‬ ‫ܕܢܶ ܶ‬ ‫�ܡܐ ܟܠܗ܀‬ ‫ܫܒܘܩ ܥܘ� ܕܥ‬ ‫ܰ‬ ‫ܽ ܳ ܰ ܰ ܶ ܰ ܰ ܳ‬ ‫ܒܬܐ ܐ ܶ‬ ‫ܘܫܛ ܐ ܺ ܶ‬ ‫ܗ‪:‬‬ ‫ܝܕ‬ ‫ܟܪܘܒܐ ܕܠܓܘ ܡܢ ܡܪܟ‬ ‫ܳ ܽ ܳ ܰ‬ ‫ܘܝܰܗܒ ܗ ܳܘܐ ܽܓ ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫�ܗܘ ܕܠܒܝܫ ̱ܗܘܐ ܒܘܨ ܐ ܬܡܢ܀‬ ‫ܐ‬ ‫ܘܡ�‬ ‫ܰ ̱ܶ ̱ܳ ܳ ܽ ܳ ܳ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܐܠܦ ܗܪܟܐ ܕܪܘܚܐ ܕܩܐܡ ܒܝܬ ܚܘܣܝܐ‪:‬‬ ‫ܽ ܰ ܶ ܶ ܰ ܳ ܳ ܳ ܰ ܰ ܳ‬ ‫ܽ‬ ‫ܘܗܘ ܡܘܫܛ ܠܗ ܦܓܪ ܐ ܠܟܗܢܐ ܠܡܦܠܓܘ܀‬ ‫ܰ‬ ‫ܗܢܐ ܰܫܠܺܝܛ ܕܢܶ ܽ‬ ‫ܘܠܘ ܽܗܘ ܳܟ ܳ‬ ‫ܕܒܘܚ ܺܠ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܳ�ܐ‪:‬‬ ‫ܰ‬ ‫ܳ ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܰܘ ܳ‬ ‫ܘܗܝ ܰܢܥܠܗ ܶܕ ܳ‬ ‫ܒܚܐ ܚܠܦ ܚܛܝܐ܀‬ ‫ܩܕܡ ܐ ܽܒ ̱‬

‫‪597‬‬

122

ON THE CHARIOT EZEKIEL SAW

1135 Rather, the Holy Spirit comes forth from the Father, and descending, He overshadows 56 and dwells within the bread and makes it the body. 57 And it is He who makes it precious pearls, and who will clothe souls who are betrothed to Him with riches. It is He who permits the priest to break , and then He does so 1140 and He takes it out to scatter on the sinners and make them righteous. And the Spirit who is within stretches out to the priest who is outside, like the cherub stretched out to the man who was in white linen, and the priest takes from Him the propitiatory fire in the hollow of his hand, and, taking it out, he gives flowing wealth to all the world. 1145 And those coals which were in the hollow of the chariot, this is the fire that was kindled to consume the briars of the earth. For this reason the angel was clothed with white linen, that with its actions it might depict a priest for the sons of Aaron. There is no clothing among the angels. Yet the angel was clothed 1150 that it might reveal a type that depicts 58 for those on earth: just as the high priest, when he entered the holy of holies, Lev 16:2–5 was ordered by the Law to wear clothing of white linen. And for this reason, in that shape of the high priest, the angel drew near the chariot that was filled with fire. Overshadows (aggen) has its roots in Jewish Aramaic and in the Peshitta. It is also found in many Syriac anaphoras. From its use in the Annunciation narrative, Lk 1:35, one sees that within the Syriac tradition it is a term for divine activity of a salvific nature. See Brock, “Passover, Annunciation and Epiclesis”. For the use of aggen in later spiritual writers see, Brock, “Maggnanuta”. 57 Elsewhere Jacob uses škintâ as denoting the Second Person, and here uses the same root, škn, in verbal form for the action of the Spirit at the Eucharistic epiklesis. Thus the Spirit’s coming to dwell (šken) in the Gifts makes present the dwelling (škintâ) among us of Christ, the Immanuel. 58 Depicts (ṣur), i.e. gives a picture, see note 41. 56

‫‪123‬‬ ‫‪1135‬‬

‫‪1140‬‬

‫‪1145‬‬

‫‪1150‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܶܐ ܴ� ܽܪ ܳ‬ ‫ܘܕܫܐ ܳܢ ܶܦܩ ܶܡܢܶܗ ܰܕ ܳܐܒܐ‪:‬‬ ‫ܒܕܗ ܰܦ ܳ‬ ‫ܘܫ ܶܪ ܐ ܒܠ ܰ ܳ‬ ‫ܚܡܐ ܘܥܰ ܶ‬ ‫ܳܘܢ ܶܚܬ ܰܡ ܶܓܢ ܳ‬ ‫ܓܪ ܐ܀‬ ‫ܳ‬ ‫ܳܶ ܶ ܶ ܰ ܳ ܳ‬ ‫�ܓ ܳܢܝܬܐ ܝܰ ܺܩ ܳܝ�ܬܐ‪:‬‬ ‫ܘܥܒܕ ܡܢܗ ܡ‬ ‫ܰ ܰ ܳ̈ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܦܫܬܐ ܰܕܡܟܝ�ܢ ܠܗ ܥܘܬܪ ܐ ܢ�ܒܫ܀‬ ‫ܘ�ܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܗܘ ܡܦܣ ܠܗ ܠܟܗܢܐ ܢܩܨܶ ܐ ܶܘܟܢ ܩܨܶ ܐ ܠܗ‪:‬‬ ‫ܳܶ‬ ‫ܰ‬ ‫ܘܡ ܶܦܩ ܳܕ ܶܪ ܐ ܥܰܠ ܰܚܛ ̈ܝܐ ܰܢܙ ܶܕܩ ܐ ܽܢܘܢ܀‬ ‫ܘܫܛ ܶܠܗ ܳ‬ ‫ܠܟ ܳ‬ ‫ܗܢܐ ܰܕ ܰ‬ ‫ܠܓܘ ܽܗܘ ܰܡ ܶ‬ ‫ܽܘܪ ܳ‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܠܒܪ‪:‬‬ ‫ܰܐܝܟ ܰܕ ܽ‬ ‫ܠܓ ܳ‬ ‫ܟܪ ܳ‬ ‫ܘܨܗ ܽܗܘ ܰܡ ܶ‬ ‫ܒܪ ܐ ܽܕܒ ܶ‬ ‫ܘܒܐ ܰ‬ ‫ܘܫܛ ̱ܗ ܳܘܐ܀‬ ‫ܽ ܰ̈ ܽ ܳ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܣ� ܺܢܝܬܐ‪:‬‬ ‫ܘܫ ܶܩܠ ܶܡܢܶܗ ܒܚܘܦ�ܘ ̱ܗܝ ܢܘܪ ܐ ܡܚ‬ ‫ܳ ܳ ܽ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡ ܶܦܩ ܝܳ ܶܗܒ ܽܥܘܬܪ ܐ ܰܫ ܳ‬ ‫ܪ�ܐ �ܥ�ܡܐ ܟܠܗ܀‬ ‫ܳ ܽ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܗ ܶܠܝܢ ܽܓ ܶ‬ ‫ܳ‬ ‫ܘܡ� ܐ ܺܕܐܝܬ ܰ ̱ܗܘܐ ܒܥܘܒܗ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܳܗ ܳܕ ܐ ܗܝ ܽܢ ܳ‬ ‫ܘܩܕ ܝܰ ܳ‬ ‫ܕܣ ܰܦܬ ܕܬ ܶ‬ ‫ܥܪ ̇ܗ ܰܕ ܳ‬ ‫ܘܪ ܐ ܶ‬ ‫ܐܪܥܐ܀‬ ‫̱‬ ‫ܳ ܽ ܳ ܰ ܰܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܡܛ�ܗܢ ܰܐ ܠܒܝܫ ̱ܗܘܐ ܒܘܨ ܐ ܗܘ ܶܡ�ܟܐ‪:‬‬ ‫ܰ ܰ‬ ‫ܒܢ̈ܝ ܐ ܽ‬ ‫ܗܢܐ ܽܢܨܘܪ ܰܒ ܺ‬ ‫ܗܪܘܢ ܳܟ ܳ‬ ‫ܥܒ ܳ ̈‬ ‫ܗ܀‬ ‫ܬ‬ ‫ܝܕ‬ ‫ܕܠ‬ ‫ܶ ܰܰ‬ ‫ܰ ܰ ̈ܶ‬ ‫ܽ ܳ ܰ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܝܬ ܡ�ܟܐ ܠܒܫ ܡ�ܟܐ‪:‬‬ ‫ܠܒܘܫܐ ܕܠܝܬ ̱‬ ‫ܘܗܝ ܳ ܰܒ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕ ܰܢܚ ܶܘܐ ̱ܗ ܳܘܐ ܛܽ ܳ‬ ‫ܶ‬ ‫ܘܦܣܐ ܕܨ ܐܪ ܶ��ܥ�ܝܐ܀‬ ‫ܳܕܐܦ ܰܪܒ ܽܟ ܶ‬ ‫ܘܡ� ܐ ܳܡܐ ܳ‬ ‫ܩܕܘܫ ܽܩ ܺ̈‬ ‫ܕܥܐܠ ̱ܗ ܳܘܐ ܰܠ ܽ‬ ‫ܘܕܫܝܢ‪:‬‬ ‫ܘܨ ܐ ܺ‬ ‫ܽ‬ ‫�ܒܫ ܶܡܢ ܳܢ ܽܡ ܳ‬ ‫ܦܩܝܕ ̱ܗ ܳܘܐ ܕܢܶ ܰ‬ ‫ܠܒ ܳ‬ ‫ܘܫܐ ܽܕܒ ܳ‬ ‫ܘܣܐ܀‬ ‫ܒܗܘ ܶܐ ܺ‬ ‫ܶ‬ ‫ܘܡ ܽܛ ܳ‬ ‫ܣܟ ܳܡܐ ܳܕܟ ܳ‬ ‫�ܗ ܳܢܐ ܰ‬ ‫ܗܢܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫�ܝܐ ܽܢ ܳ‬ ‫ܶ‬ ‫ܩܪܒ ܰܡ� ܳܟܐ ܶܨܝܕ ܰܡ ܰ‬ ‫ܪܟܒܬܐ ܰ‬ ‫ܕܡ ܳ‬ ‫ܘܪ ܐ܀‬

‫‪598‬‬

124

ON THE CHARIOT EZEKIEL SAW

1155 And he took up the coals which the cherub within stretched out to give him, and an image was drawn of the altar and the priest and the propitiation. And the earth learned, by the workings of that chariot, all the mysteries of the virgin Church and of her ministers. And that angel who was clothed with white linen and who received the coals, 1160 represented the priest who takes hold of the pearl, and the Holy Spirit who stands hidden in the place of the oblation. It is He who provides for the holy priest that He might offer propitiation for the world, and who breaks and places the body of the Son in the priest’s hands, and who, in the midst of the assemblies, distributes it to all the world. 1165 The priests of the People were clothed in linen within the holy of Lev 16:2–5 holies, just as the angel at the chariot was clothed in white linen. It was not the angel who took his cue from the priest who was clothed, 59 but rather it was the priest who was made like that angel. Both Sinai in Exodus (see Ex 25 ff) and Ezekiel’s chariot are prophecies of Christ and the Church, especially of the latter’s eucharist. Thus Christ is the one who links together the liturgies of heaven and earth. The altar of the eucharist parallels the chariot of the angels. Moses saw the whole form of these mysteries, Ex 25:9ff 1170 and he came down from Sinai to trace it in the tabernacle and its furnishings. And, just as Moses saw, so Ezekiel saw them as well,

59

Jacob means OT priests, i.e. a type of the angelic priests.

‫‪125‬‬ ‫‪1155‬‬

‫‪1160‬‬

‫‪1165‬‬

‫‪1170‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܫܩܠ ܽܓ ܶ‬ ‫ܐܘܫܛ ܝܰܗܒ ܶܠܗ ܽ‬ ‫ܰܘ ܰ‬ ‫ܟܪ ܳ‬ ‫ܘܡ� ܐ ܰܕ ܶ‬ ‫ܘܒܐ ܰܕ ܰ‬ ‫ܠܓܘ‪:‬‬ ‫̱‬ ‫ܕܒܚܐ ܳ‬ ‫ܐܬܬܨܝܪ ܰܨ ܳ‬ ‫ܠܚ ܳ‬ ‫ܘܟ ܳ‬ ‫ܠܡܐ ܰ‬ ‫ܶܘ ܺ‬ ‫ܗܢܐ ܰܘ ܽ‬ ‫ܠܡ ܳ‬ ‫ܘܣ ܳܝܐ܀‬ ‫ܶ ܰ ܰ ܳ ܰ ܺ ܳ̈ ܳ ̇ ܳ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܘܝ�ܦܬ ܐܪܥܐ ܒܥܒܝܕܬܗ ܕܗܝ ܡ‬ ‫ܺ ܳ ܽ ܳ ܰ ܰ ܳ‬ ‫̈‬ ‫ܽܟ ܽ‬ ‫ܶ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ̇ܝܗ ܕܥܕܬܐ ܒܬܘܠܬܐ ܘܕܫܡܫ ̇‬ ‫ܝܗ܀‬ ‫ܰ‬ ‫ܘܫ ܶܩܠ ܽܓ ܶ‬ ‫ܘܗܘ ܰܡ� ܳܟܐ ܰܕ ܺ‬ ‫ܰ‬ ‫ܘܨ ܐ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܘܡ� ܐ‪:‬‬ ‫ܳ ܳ ܰ ܰ ܶ ܳ ̇ ܰ ܳ ܳ‬ ‫ܰܪ ܶ‬ ‫ܪܓ ܺܢܝܬܐ܀‬ ‫ܫܡܗ ܠܟܗܢܐ ܕܡܗܦܟ ܶ�ܗ ܠܡ‬ ‫ܘܕܫܐ ܶ‬ ‫ܣܝܐ ܳܩܐܡ ܶܒܝܬ ܽܩ ܳ‬ ‫ܒܟ ܳ‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܽܘܪ ܳ‬ ‫ܘܪܒ ܳܢܐ‪:‬‬ ‫ܘܕܫܐ ܰܢܚ ܶܣܐ ܳ‬ ‫ܘܗܘ ܝܳ ܶܗܒ ܶܠܗ ܳ‬ ‫ܽ‬ ‫�ܥ ܳ‬ ‫ܠܟ ܳ‬ ‫ܗܢܐ ܽܩ ܳ‬ ‫�ܡܐ܀‬ ‫ܗܢܐ ܰܦ ܶ‬ ‫ܓܪܗ ܰܕ ܳ‬ ‫ܳ‬ ‫ܐܝܕܝ ܳܟ ܳ‬ ‫ܘܩܨܶ ܐ ܳ‬ ‫ܘܣܐܶܡ ܺܒ ܰ ̈‬ ‫ܒܪ ܐ‪:‬‬ ‫ܶ‬ ‫ܰ ܰ ܶ ܶ ܰ ܳ ܶ ̈ܶ‬ ‫ܢܫܐ ܳ‬ ‫�ܥ ܳ‬ ‫�ܡܐ ܽܟܠܗ܀‬ ‫ܘܡܦܠܓ ܠܗ ܒܝܢܬ ܟ‬ ‫ܽ ̈ܶ‬ ‫ܘܨ ܐ ܺ‬ ‫ܰ‬ ‫ܠܒ ܺ‬ ‫ܽ‬ ‫ܳܟܗܢ̈ܶܐ ܕܥܰ ܳܡܐ ܽܒ ܳ‬ ‫ܝܫܝܢ ܒܩܕܘܫ ܩܘܕܫܐ‪:‬‬ ‫ܽ ܳ ܶ ܰ ܰ ܳ‬ ‫ܰܐܝܟ ܰܡ ܰ� ܳܟܐ ܰܕ ܺ‬ ‫ܪܟܒܬܐ܀‬ ‫ܠܒܝܫ ܒܘܨ ܐ ܨܝܕ ܡ‬ ‫ܰ‬ ‫ܘܠܘ ܰܡ ܰ� ܳܟܐ ܰ‬ ‫ܘܦܣܐ ܰܘ ܶ‬ ‫ܗܢܐ ܛܽ ܳ‬ ‫ܫܩܠ ܶܡܢ ܳܟ ܳ‬ ‫ܠܒܫ‪:‬‬ ‫ܰ‬ ‫ܬܕ ܶܡܐ ܳ‬ ‫ܗܢܐ ܰ‬ ‫ܶܐ ܴ� ܳܟ ܳ‬ ‫ܒܗܘ ܰܡ� ܳܟܐ ̱ܗ ܳܘܐ ܶܡ ܰ‬ ‫ܗܘܐ܀‬ ‫ܽ ܳ ܽ ܳ‬ ‫ܘܪܬܐ ܳܕܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܳ‬ ‫ܚܙ ܐ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܘܫܐ‪:‬‬ ‫ܟ� ̇ܗ ܨ‬ ‫ܰ ܰ ܰ ܳ ܰ ܶ ܳ̈ ܶ‬ ‫ܢܚܬ ܰܪ ܳ‬ ‫ܰܘ ܶ‬ ‫ܫܡ ̇ܗ ܒܡܫܟܢܙܒܢܐ ܳܘܒܨܒܘܬܗ܀‬ ‫ܰܘ ܰ‬ ‫ܘܫܐ ܳ‬ ‫ܐܝܟܢ ܰܕ ܳ‬ ‫ܚܙ ܐ ܽܡ ܶ‬ ‫ܚܙ ܐ ̱ܗ ܳܘܐ ܐܦ ܰܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬

‫‪599‬‬

126

ON THE CHARIOT EZEKIEL SAW

and these mysteries of the place of the angels were hinted at, the mystery of the Church was prior to both Moses and Ezekiel, 1 Kings 6 and on it the angels, too, longed to gaze. 60 1175 This deed our Lord came down and accomplished on the earth, it was carried out in the heavenly places – lo! – from eternity. The heavenly powers longed to gaze on these mysteries, just as the prophets had longed for the day of the Only One. The altar or sanctuary was sketched in that chariot in which were the coals, 1180 and these coals depicted the holy body of the Son of God. The mysteries of our Lord were celebrated amongst those on high, and by grace they came down to be given also to those below. Without Him there is no life to be found with those on high, nor are those below able to exist save through Him. 1185 He is the breath of both those on high and those below, and both angels and men live through Him. He gives His body to men that He might sanctify them, while to the angels He gave the splendor of His Glory that He might adorn them. From Him they suck breath and life and sweetness, “Jacob depends here on a tradition that was already old by the time of Christ, which is that, at the time of the revelation on Sinai, Moses was accorded a vision of – or, in some accounts, an actual ascent to – heaven, where he was shown the celestial temple and liturgy. Likewise, the reference here to the Church as antedating both Ezekiel and Moses is, first of all, dependent on another, related tradition: that Paradise was designed as a temple and that Adam’s original calling was to be priest. We find the idea implicit in the accounts of the Hebrew scriptures themselves in the relationship obtaining between Genesis, Exodus (on the making of the tabernacle) and I Kings (the design and consecration of Solomon’s temple). The idea then becomes explicit as early as Jubilees in the second century B.C., and it is quite prominent in Jacob’s own beloved Ephrem, particularly in the latter’s Hymns on Paradise,” as found in Golitzin, “Image and Glory,” 357–58. On Moses’ ascent to heaven see W.A. Meeks, The Prophet King. See Brock, Hymns on Paradise, 3.7–16; 14.7–12 and Introd., esp. 49–74. See also Albert, “Mimro inédit de Jacques de Saroug sur la sacerdoce et l’autel.” 60

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‫‪TEXT AND TRANSLATION‬‬

‫ܕܒܝܬ ܰܡ ܰ� ̈ܶܟܐ ܶܡ ܰ‬ ‫ܳܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܶ‬ ‫ܬܪ ܺ‬ ‫ܡܙܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܳܳ ܺ ܳ‬ ‫ܕܬܐ ܽ‬ ‫ܠܡ ܶ‬ ‫ܘܫܐ ܰܩ ܺܕܝܡ ܰܘ ܰ‬ ‫ܠܚ ܺܙܩ ܶܝܐܝܠ‪:‬‬ ‫ܐ̱ܪ ܙ ̇ܗ ܶܕܥ‬ ‫ܳ ܰ ܰ ̈ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܘܒܗ ܐܬܪ ܓܪܓܘ ܐܦ ܡ�ܟܐ ܕܢܕܝܩܘܢ ̱ܗܘܘ܀‬ ‫ܥܒܕ ܰܒ ܳ‬ ‫ܳܗ ܳܢܐ ܳ‬ ‫ܢܚܬ ܰܘ ܰ‬ ‫ܥܒ ܳܕ ܐ ܰܕ ܶ‬ ‫ܐܪܥܐ ܳܡ ܰܪܢ‪:‬‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܽܗܘ ܐܫܬ ܰܡܫ ܶܒܝܬ ܥ ܶ ܳ� ̈ܝܐ ܳܗܐ ܶܡܢ ܳ ܳܥܠܰܡ܀‬ ‫ܳ‬ ‫ܒܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܰܪ ܓܘ ܰܕ ܺܢܕ ܽܝܩܘܢ ܰܚ ̈ܝ ܰ� ܳܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܢܒ ̈ܝܐ ܰܪ ܓܘ ̱ܗ ܰܘܘ ܝܰ ܶ‬ ‫ܰܐܝܟ ܰܕ ܺ‬ ‫ܘܡܗ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܳ�ܐ܀‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܒܬܐ ܺܕܐܝܬ ܳܒ ̇ܗ ܽܓ ܶ‬ ‫ܕܒܚܐ ܺ‬ ‫ܰܡ ܳ‬ ‫ܘܡ� ܐ‪:‬‬ ‫ܪܫܝܡ ܶ ̱ܗܘܐ ܒܗܝ ܡܪܟ‬ ‫ܰ‬ ‫ܘܗ ܶܠܝܢ ܽܓܘܡ� ܐ ܰܦ ܶ‬ ‫ܳ‬ ‫ܣܝܐ ܰ‬ ‫ܓܪܗ ܰܚ ܳ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ܀‬ ‫ܳܰ ܰ ܰ ܶ ܰ‬ ‫ܶ‬ ‫ܫܬ ܺ‬ ‫ܡܫܝܢ ̱ܗ ܰܘܘ ܶܒܝܬ ܥ ܶ ܳ� ̈ܝܐ‪:‬‬ ‫ܐ̱ܪ ܙܝ ܡܪܢ ܳ ܡ‬ ‫ܰ ܰ‬ ‫ܶ ܰ ܽ ܰ ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܒܛ‬ ‫ܝܒܘܬܐ ܢܚܬܘ ܢܬܝܗܒܘܢ ܘܠܬܚܬ�ܐ܀‬ ‫ܘܳ‬ ‫̈ܶ ܳ ܶ ܺ ܺ ܰ ̈ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳܘ� ܰ�ܥ�ܝܐ ܫܟܝܚܝܢ ܚܝܐ ܶܡܢ ܶ ܒ��ܕܘܗܝ‪:‬‬ ‫ܳ‬ ‫ܚܬ�̈ܶܐ ܡܨܶܝܢ ܰܕ ܽܢܩ ܽ‬ ‫ܘ� ܬ‬ ‫ܘܢ ܐ ܴ� ܐܢ ܶܒܗ܀‬ ‫ܘܡ‬ ‫ܽ ܽ ܰ ܳ ܰ ܶ ܳ ̈ܶ ܰ ܰ ܳ ̈ܶ‬ ‫ܗܘܝܘ ܣܘܩܐ ܘܕܥ‬ ‫� ܶܝܐ ܘܕܬܚܬ�ܐ‪:‬‬ ‫ܶ ܶ ܳܶ ܳ ܰܰ ̈ ܰ ܰ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܐ܀‬ ‫ܘܡܢܗ ܰܚܐܝܢ ܶ ܐܦ ܰ ܡ ܰ� ܳ ̈ܟ ܳܐ ܘ ܰܒܢ ܶܝܢܫ ܶ‬ ‫ܽ‬ ‫ܝܳ ܶܗܒ ܰ ܦܓܪܗ ܠܒܢܝܢܫܐ ܢܩܕܫ ܶ ܐܢܘܢ‪:‬‬ ‫ܠܡ� ܳܟܐ ܳ‬ ‫ܘܒܚܗ ܰܢܙ ܶܗܐ ܐ ܽ‬ ‫ܰ ܰ‬ ‫ܙܗܪ ܐ ܽ‬ ‫ܕܫ ܶ‬ ‫ܘܢ܀‬ ‫ܢ‬ ‫ܘܶ ܶ ܳ ܺ ܰ ܳ ܰ ̈ ܶ ܰ ܺ ܽ ܳ‬ ‫‪600‬‬ ‫ܡܢܗ ܝܢܩܝܢ ܣܘܩܐ ܘܚܝܐ ܘܒܣܝܡܘܬܐ‪:‬‬

128

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1190 both the watchers on high and men below, each within their bounds. In the heights and in the depths He created visible habitations that He might dwell among them, with both those on high and the ones below, that for those on high there might be meeting at the chariot, and for those below refreshment at the altar. 1195 The altar is a haven in the tumult of the world-sea, for when sinners grow weary with labor in the world they have found rest in that harbor. And from the highways and the districts, and from the tempests, the wearied may resort to it in order to find rest at His table. While for those on high there is the chariot as a place of meeting, 1200 and from it issues the Breath that gives life to their legions. He manifests Himself to all the ranks according to their powers, when, insofar as they are able to gaze on Him, He is revealed to them. But God, the Trinity, in himself is hidden from both humans and angels. His being (ousia) is hidden. One may know only “that it is”, not “what it is”. And, as it is presumptuous for the intellect to venture into hidden things, so it is yet more so to speak of the generation of the Only One. 1205 There is a place where not even the cherubs are able to enter, neither do the exalted seraphs extend their wings to reach its height, nor does the lightning flash try to walk there, nor does created light shine forth in its neighborhood. There, no chariot either ascends or is required,

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‫‪TEXT AND TRANSLATION‬‬

‫ܳܳ ܰ ܰ‬ ‫ܥܺ ܶ‬ ‫ܬܚ ܰ‬ ‫ܠܬܚܬ ܰܒ ܽ‬ ‫ܘܡ ̈ܝ ܽܗܘܢ܀‬ ‫ܝ� ܐ ܰܕ�ܥܶܠ ܘܐ̱ܢܫܐ ܕ‬ ‫ܰ‬ ‫ܰ ܳ ܽ ܳ ܰ ܳ ̈ܶ ܶ ܰ ܶ‬ ‫ܬܚ ܳܙ�ܢ̈ܐ‪:‬‬ ‫ܒܪܘܡܐ ܘܥܘܡܩܐ ܥܒܕ ܐܘܢܐ ܡ‬ ‫ܰ ܽ ܶ ܶ ܶ ܶ ܳ ̈ܶ ܶ ܰ ܳ ̈ܶ‬ ‫ܕܒܗܘܢ ܢܫܪ ܐ ܨܝܕ ܥ�ܝܐ ܘܨܝܕ ܬܚܬ�ܐ܀‬ ‫ܰ ܶ ܳ ̈ܶ ܶ ܶ ܰ ܳ ܶ ܰ ܰ ܳ‬ ‫ܪܟܒܬܐ‪:‬‬ ‫ܕ�ܥ�ܝܐ ܢܗܘܐ ܨܘܒܐ ܨܝܕ ܡ‬ ‫ܰ ܰ ܳ ̈ܶ ܶ ܶ ܺ ܳ ܰ ܰ ܽ ܳ‬ ‫ܕܒܚܩܘܫܬܐ܀‬ ‫ܘܠܬܚܬ�ܐ ܢܗܘܐ ܢܦܐܫܐ‬ ‫ܒܡ ܶ‬ ‫ܳ‬ ‫ܕܒܚܐ ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܡ ܳ‬ ‫ܠܡ ܰܐܢܐ ܺ ̱ܗܘ ܰܒܫܓܝܫܘܬܗ ܕܥ�ܡܐ ܝܡܐ‪:‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܕܡܐ ܰܕ ܳ‬ ‫�ܡܐ �ܝܘ ܰܚܛ ̈ܝܐ ܳܢܚܘ ܰܒ ܺ‬ ‫ܒܥ ܳ‬ ‫ܳ‬ ‫�ܡ ܳܐܢ ܶܐ܀‬ ‫ܽ‬ ‫ܳ ܳ ܶ ܶ ܳ̈ ܳ‬ ‫ܬܐ ܶ‬ ‫ܶ‬ ‫ܘܡܢ ܰܡ ܽ‬ ‫ܚܫ ̈ܘ�‪:‬‬ ‫ܘܡܢ ܶ ܐܘ�ܚܬܐ ܘܡܢ ܦܢܝ‬ ‫ܘܚܘܢ ܥܰܠ ܳܦ ܽܬ ܶ‬ ‫�ܘܬܗ ܳܨ ܺ‬ ‫ܳ‬ ‫ܫܚ ̈ܝ ܶܩܐ ܽܢܢ ܽ‬ ‫ܝܒܝܢ ܺ‬ ‫ܘܪܗ܀‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰܘ�ܥ ܶ ܳ� ̈ܝܐ ܐ ܰ ܰ‬ ‫ܪܟܒܬܐ ܐܝܟ ܶܒܝܬ ܰܨ ܳ‬ ‫ܘܒܐ‪:‬‬ ‫ܝܬ ܳܡ ܰ ܶ ܶ ܽ ܰ ̈ܽ‬ ‫ܶ‬ ‫ܘܡ ܳܢ ̇ܗ ܳܢ ܶܦܩ ܶ ܰܣܘܩܐ ܕܡܚܐ ܠܓܝܘܢܝܗܘܢ܀‬ ‫̈ܶ‬ ‫ܽ‬ ‫ܠܟ ܽ‬ ‫ܡܚ ܶܘܐ ܰܢ ܶ‬ ‫ܦܫܗ ܽܒ ܳ‬ ‫ܓܡܐ ܰ‬ ‫ܐܘܚܕ ܰ� ̈ܝ ܽܗܘܢ‪:‬‬ ‫�ܗܘܢ ܬ‬ ‫ܦܩܝܢ ܰܕ ܽܢܚ ܽ‬ ‫ܕܣ ܺ‬ ‫ܘܪܘܢ ܶܒܗ ܽ‬ ‫ܰܘ ܳ‬ ‫ܟܡܐ ܳ‬ ‫�ܗܘܢ ܶܡ ܰ‬ ‫ܬܚ ܶܘܐ܀‬ ‫ܰ ܳ ܰ ܽ ܰ ܳ ܰ ܰ ܰ ܰ ܳ̈ ܳ‬ ‫ܽ ܘ ܶܕܦܣܥ ̱ܗܘ ܗܘܢܐ ܕܢܡܪܚ ܥܠ ܟܣܝܬܐ‪:‬‬ ‫ܢܡܠܶܠ ܰܫ ܶ‬ ‫ܬܘܒ ܐܬܥܰܠܺܝ ܰ‬ ‫ܪܒܗ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܳ�ܐ܀‬ ‫ܺ ܽ ܰ ܳ ܳ ܳ‬ ‫ܐܦ� ܽ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ ܡܨܶܝܢ ܳܪ ܶܕܝܢ ܶܒ ܽܗ‪:‬‬ ‫ܝܬ ̱ܗܘ ܐܬܪ ܐ ܕ‬ ‫ܶ ̈ܶ‬ ‫ܳܐ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܦ� ܣ�ܦܐ ܡܪܝܡܝܢ ܰ ܓܦܐ �ܪܘܡܗ ܢܡܛܘܢ܀‬ ‫ܳܐ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦ� ܒ�ܩܐ ܦܣܥܝܢ ܬܡܢ ܠܡܗܠ ܶܟܘ‪:‬‬ ‫ܳܐ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܢܗܪ ܒ ܰܫܒܒܘܬܗ܀‬ ‫ܐ ܳܦ� ܢ‬ ‫ܘܗܪ ܐ ܳܥܒ ܳܝܕ ܐ ܳܡ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘ� ܰܡܪܟܒܬܐ ܣ�ܩܐ ܬܡܢ ܐܘ ܡܬܒܥܝܐ‪:‬‬

‫‪601‬‬

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ON THE CHARIOT EZEKIEL SAW

1210 nor are there wheels, nor creatures in their kinds where the Trinity dwells in great glory. 61 That place is hidden both for ministry and to ministers, and neither intellects nor intelligences gaze on it, nor do the thoughts of heavenly beings attain to it, 1215 nor can the cherub raise its wing towards its magnificence, nor is any angel able to see it at all, or be sufficient to it. It is an empty place which is filled with an aspect of divinity, and neither legions nor ministers can arrive at it. And had the fire ascended to it, the fire would have been burnt up by His Breath, 1220 and had created spirit blown towards it, it would have come to an end, nor is there any path for fire and spirit to travel in it. It is not for the spirits or luminaries to go around in it, and neither radiance nor honor enters to function in it, nor does the glory of anything created come nigh it. 1225 The place is sublime, and neither is it lowered not even to be glorified. For its height is even loftier than the supernal principalities. To what point does the intellect ascend and yet ascend no further? The watchers go up, and even above them the height is great. And there, there are neither likenesses nor any chariot, 1230 nor are there cherubs nor angels nor ministers. The Trinity transcends the word of everything that speaks, the divinity is in a place which is far from all inquirers. The Father begetting and the Son begotten and the living Spirit. A Being whose place no one knows, save He alone. “God transcends the chariot which is merely an act of divine condescension for the needs of the angels.” See Golitzin, “Image and Glory,” 353. See also Jacob’s homily, “On the Ascension,” Kollamparampil, Select Festal Homilies, 348–52: Christ’s ascent above all the angelic orders to “the exalted place,” the” holy of holies,” “the tabernacle of the Father,” and “the hidden place.” For “the brightness of the godhead,” and “the citadel of the light of his being,” see his homily “On the Establishment of Creation,” in Trigg, Biblical Interpretation, 187. 61

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‫‪1215‬‬

‫‪1220‬‬

‫‪1225‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܳ ܳ‬ ‫ܒܫ ܳ ̈‬ ‫ܘܚ� ܰܦ ܶ‬ ‫ܝܓ ܶ� ܳܘ� ܰܚ ̈� ܳܘ ܳܬܐ ܽ‬ ‫ܦ� ܺܓ ̈‬ ‫ܝܗܝܢ܀‬ ‫ܰܐ ܳ ܰ ܳ ܺ ܳ ܽ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܐܝܟܐ ܕܫܪ�ܐ ܬܠܝܬܝܘܬܐ ܒܫܘܒܚܐ ܪܒܐ‪:‬‬ ‫ܰ ܳ ܰ ܺ ܶ ܶ ܶ ܳ ܶ ܰ ܳ ̈ܶ‬ ‫ܐ ܳܬܪ ܐ ܕ ܓܢܝܙ ܡܢ ܳ ܬ ܳܫܡܫܬܐ ܳܘܡܢ ܫܡܫܐ܀‬ ‫ܘ� ܳܕ ܺܝܩܝܢ ܶܠܗ ܐܦ� ܰܗܘܢ̈ܶܐ ܘ� ܶ� ܳ‬ ‫ܥ�ܢܶܐ‪:‬‬ ‫ܳ ܽ ܳ̈ ܶ ܰ ܰ ̈ ܶ ܳ ܶ ܳ ܶ‬ ‫ܝܢ܀‬ ‫ܛ‬ ‫ܳܘ� ܚ ܺܘܫܒܐ ܶ ܕ ̈ܶܫܡ� ܽܢܐ ܳ �ܘ ܶܬܗ ܰ ܡ ܶ ܰ ܽ ܶ‬ ‫ܚ ܨܝܕ ܓܐܝܘܬܗ‪:‬‬ ‫ܝܡ ܓܶܦ ܺܐ ܟܪܘܒ ܰܐ ܡ ܳܫܟ ܰ‬ ‫ܳܘ� ܰܢܪ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܣܦܩ ܠܗ܀‬ ‫ܰܘ� ܡ�ܟܐ ܕܢܚܙܝܘܗܝ ܶܠ‬ ‫ܓܡܪ ܰ ܐ ܳܘ ܽܢ ܳ‬ ‫ܐ ܰ‬ ‫ܬܪ ܐ ܗܘ ܺ‬ ‫ܣܦ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܩ ܳܐ ܰܕܡ� ܡܢ ̇ܗ ܳܕܐܠܗܘܬܐ‪:‬‬ ‫̱‬ ‫ܳ‬ ‫ܶ ܽ ܶ‬ ‫ܶ‬ ‫ܓܝܘܢ̈ ܶܐ ܘ� ܰܫ ܳܡ ̈ܫܐ܀‬ ‫ܘ� ܳܕ ܺܪܟܝܢ ܶܠܗ � ܠ‬ ‫�ܩܬ ܽܢ ܳ‬ ‫ܒܗ ܶ‬ ‫ܶܘ ܽ‬ ‫ܐܠܘ ܶܣ ܰ‬ ‫ܘܪ ܐ ܳ‬ ‫�ܘܬܗ ܰ‬ ‫ܘܦܗ ܝ ܶ ܰ‬ ‫ܩܕܬ‬ ‫ܶ‬ ‫ܶܘ ܽ‬ ‫ܘܚܐ ܳ‬ ‫ܐܠܘ ܢܶ ܰ‬ ‫ܫܒܬ ܽܪ ܳ‬ ‫�ܘܬܗ ܶܡ ܳ‬ ‫ܚܕ ܐ ܶܣ ܰܦܬ܀‬ ‫�ܢ ܳ‬ ‫ܘܪܚܐ ܽ‬ ‫ܘܚܐ ܰܕ ܰ‬ ‫ܘܪ ܐ ܽܘܪ ܳ‬ ‫ܳܘ� ܐܺܝܬ ܐ ܽ ܳ‬ ‫ܬܗ ܶܠܟ ܶܒܗ‪:‬‬ ‫�ܢ ܶ‬ ‫ܳ� ܽ‬ ‫ܬܟ ܽ‬ ‫ܗܪܝ� ܐ ܕܢܶ ܰ‬ ‫ܘܚܢܶܐ ܰܘ ܰ‬ ‫�� ܳ‬ ‫ܪܟܘܢ ܶܒܗ܀‬ ‫ܳ ܳ‬ ‫ܦ� ܺܙ ܳܝܘܐ ܶ‬ ‫ܘܗ ܳܕܪ ܐ ܶ� ܽܥܘܠ ܢܶ ܰ‬ ‫ܬܗ ܰܦܟ ܶܒܗ‪:‬‬ ‫ܳܐ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܐܦ� ܫܘܒܚ ܳܐ ܕܡܕ ܰܡ ܒܪ�ܐ ܳܕܢܬܩܪܒ ܠܗ܀‬ ‫ܶ‬ ‫ܰ‬ ‫ܐ ܳ‬ ‫ܬܪ ܐ ܳܪ ܳܡܐ ܘ� ܶܡ ܳܬܬܚܬܐ ܰܘ� ܕܢܶܫܬ ܰܒܚ‪:‬‬ ‫ܳ ܳ‬ ‫ܳܕܪܡ ܽ ̱ܗܘ ܰܪ ܶ‬ ‫ܘܡܗ ܐܦ ܶܡܢ ܐ ܰ�ܟ ܽܣ ܥ ܶ ܳ ܳ� ̈ܝܬܐ܀‬ ‫ܶ‬ ‫ܰܳ ܰ ܳ ܳ ܶ‬ ‫ܕܣܠܩ ܰܗ ܳܘܢܐ ܘܬܘܒ � ܳܣܠܩ‪:‬‬ ‫ܥܕܡܐ �ܝܟܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳܣ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫�ܩ ܳܝܢ ܥܺܝ� ܐ ܳܘܡܢܗ ܳܘܢ ܘ ܳ�ܥܠ ܪܘܡܐ ܪܒܐ܀‬ ‫ܰ‬ ‫ܶ ̈ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܘܬ ܳܡܢ � ܐ ܺ‬ ‫ܡܘܬܐ ܳܘ� ܡܪܟܒܬܐ‪:‬‬ ‫�‬ ‫ܝܬ‬ ‫ܕ‬ ‫ܳ ܳ ܽ ܶ ܳ ܰ ܰ ̈ܶ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܐ܀‬ ‫ܫ‬ ‫ܡ‬ ‫ܫ‬ ‫ܘ�‬ ‫ܐ‬ ‫ܟ‬ ‫ܘܒܐ ܘ� ܡ�‬ ‫ܐܦ�‬ ‫ܰ ܳ̈ ܶ‬ ‫ܟ� ܳ‬ ‫ܶ ܶ ܳ‬ ‫ܺ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰܬܠܝܬ ܳܝܘܬܐ �ܥܠ ܡܢ ܡܠܬܐ ܕܟܠ ܡ��‪:‬‬ ‫ܶ‬ ‫ܐ ܽܠܗܘܬܐ ܰܒ ܳ‬ ‫ܐܬܪ ܐ ܰ‬ ‫ܕܡܒܥܰܕ ܶܡܢ ܳܒ ܽܨܘ�̈ܐ܀‬ ‫ܘܕ ܐ ܰܘ ܳ‬ ‫ܐ̱ ܳܒܐ ܝܳܠܽ ܳ‬ ‫ܝܕ ܐ ܽܘܪ ܳ‬ ‫ܒܪ ܐ ܝ̱ܠ ܺ ܳ‬ ‫ܘܚܐ ܶ ܰܚ ܳܝܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܬ�ܐ ܰܕ� ܶ‬ ‫ܐܺ ܳ‬ ‫ܬܪܗ ܐ̱ ܳܢܫ � ܳܝ ܰܕܥ ܐ ܴ� ܐܢ ܽܗܘ܀‬

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1250

ON THE CHARIOT EZEKIEL SAW

Yet God does come down to revelation: to the highest angels ineffably, to the intermediate angels in the chariot, and to us on earth in the Church’s sanctuary. Almost triadic, like Dionysius! And because of His mercies, He stirs and comes down from His lofty dwelling to the ones on high, and He is revealed to them in their assemblies. He abases himself because there is no path for the watchers to go to Him, and His armies see His Glory by means of likenesses. And in all the heights He manifests himself among His assemblies by whatever likeness He knows them to be capable of gazing on Him. To those on high by means of a great thing which cannot be spoken He is manifested to them, since indeed they are sufficient to gaze on Him. And He yoked the chariot to the intermediate , another assembly, and He sent down to place the mystery within it in order to bring to the world an account of Him. And within the inhabited earth He set up the altar for those with bodies, and He Himself became a body from which they would eat in their habitations. And He came down in the body to another place beneath the earth. 62 not even there can discourse attain to speak of it. And the dead saw His Presence there, so far as they could see it, for not even were they deprived of His grace. And the dead saw Him in the lowly place, beneath the earth, and so did men see Him, for He visited the assembly of the stricken. And the watchers of fire saw Him upon the chariot of flame, and the other assemblies saw Him in another manner which is too high for us, 62

Beneath the earth, i.e. to Sheol.

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

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ON THE CHARIOT EZEKIEL SAW

1255 and above everything whatsoever, Christ has penetrated even to the Father, Heb 9:11 to the tabernacle which is not of created nature. All created natures, within their limits, fall short of Him, while He has entered the holy of holies, to His Begetter. And the cherubs of fire, knowing this mystery, 1260 cry out all of them, trembling: “Blessed is He from His place!” Ezk 3:12–13 Ezekiel saw the splendor of the angels, and then realized even this – the merkabah – was not the ultimate and inaccessible place of divinity. Note the prominence here of Ezk 3:12, used here to indicate that inaccessibility. The prophet saw the vision of the wheels and of the living creatures, and also the wings and the faces of the cherubs, and the likenesses and the varied forms of their persons, and the shining and excellency that flamed from the chariot, 1265 and the voice of the wheels and the thunder of the wings of the living creatures, and the glories set in order which a scribe is unable to recount, and the awesome throne upon the backs of the heavenly beings, and the Exalted One sitting on that height which is without bound. And when he had been convinced that he had seen the vision of what is above, 1270 and had comprehended the Exalted One in all the ways of His concealment, then the sign roused the wheels, and the living creatures, and the chariot to lift up its voice in praise. And all the cherubs called out with the trembling of their forms, as they cried out to Him: “Blessed is He from His place, wherever He is.” 1275 When the prophet had thought that He had seen Him in the exalted place, “Blessed is He from His place,” he heard them crying, and astonishment took hold of him. From the knowledge of the divinity that the cherubs have they stirred in order to demonstrate to the prophecy that His place is hidden. Ezekiel saw His Glory and was astonished by the resplendence,

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‫‪TEXT AND TRANSLATION‬‬

‫ܰ‬ ‫ܰܘ�ܥܶܠ ܶܡܢ ܽܟܠ ܳܡܐ ܶܕ ܰ‬ ‫ܐܬܓ ܺܘܝ ܥܰܠ ܶܨܝܕ ܐ ܳܒܐ‪:‬‬ ‫ܶ ܶ ܳ ܳ ܳ ܳ ܳ‬ ‫ܰ ܳ ܰ ܰ‬ ‫ܟܝ ܳ� ̈ܝܬܐ܀‬ ‫ܕܠܝܬܘܗܝ ܡܢ ܒ�ܝܬܐ‬ ‫ܡܫܟܢܐ‬ ‫ܳܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܟ�ܢ̈ܐ ܽܟ�ܗܘܢ ܦܝܫܝܢ ܡܢܗ ܒܬܚܘܡܝܗܘܢ‪:‬‬ ‫ܽ ̈ܶ‬ ‫ܶ‬ ‫ܘܕܫܐ ܶܨܝܕ ܝܳܠܽ ܶ‬ ‫ܬܓ ܶܘܐ ܽܗܘ ܰܠ ܽ‬ ‫ܘܡ ܰ‬ ‫ܘܕܗ܀‬ ‫ܩܕܘܫ ܩ‬ ‫ܘܒܝ ܽܢ ܳ‬ ‫�ܗ ܳܢܐ ܐ ܳܪ ܳܙ ܐ ܽ‬ ‫ܰܘܕܝܳܕܥܺܝܢ ܶܠܗ ܳ‬ ‫ܟ� ܰ‬ ‫ܘܪ ܺܐ‪:‬‬ ‫̱‬ ‫ܺ‬ ‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫ܺ‬ ‫�ܗܘܢ ܰ‬ ‫ܬܪܗ ܳܩ ܶܪܝܢ ܽܟ ܽ‬ ‫ܝܬܝܢ܀‬ ‫ܪܬ‬ ‫ܕ‬ ‫ܟ‬ ‫ܳ ܳ ܺܳ ܳܳ ܺ ̈ ܶ ܰ ܰ ܳ‬ ‫ܕܚ ̈� ܳܘܬܐ‪:‬‬ ‫ܚܙ ܐ ̱ܗܘܐ ܢܒܝܐ ܰܚܙܬܐ ܕܓܝܓ� ܘ‬ ‫ܳܘܐܦ ܰܠ ܽ‬ ‫ܽ‬ ‫ܟ� ܶ‬ ‫̈‬ ‫ܘܒܐ ܰܘ� ܰܦ ̈ܝ ܽܗܘܢ ܰܘ ܶ‬ ‫ܠܓ ܰܦܝܗܘܢ܀‬ ‫�ܨ ܰ‬ ‫ܘܚ ܳ� ܶܦܐ ܰ‬ ‫ܘܦ ܽ‬ ‫ܠܫ ̈‬ ‫�ܕ ̈ܡ ܳܘ ܳܬܐ ܰܘ ܽ‬ ‫ܕܦ ܽ‬ ‫ܰܘ ܶ‬ ‫ܝܗܘܢ‪:‬‬ ‫ܳ ܶ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܬܢ ܰ‬ ‫ܺܘܙ ܳܝܘܐ ܶ‬ ‫ܘܗܕܪ ܐ ܶܡ ܰ‬ ‫ܒܬܐ܀‬ ‫ܒܪܫ ̱ܗܘܐ ܶ ܡܢ ܡ‬ ‫ܶ‬ ‫ܪܟ ̈ ܳ ܳ‬ ‫ܝܓ� ܰ‬ ‫ܳ‬ ‫ܕܓ ̈ܦܐ ܶ‬ ‫ܘܪ ܳ‬ ‫ܕܓ ̈‬ ‫ܘܩ ܳ� ܺ‬ ‫ܥܡܐ ܶ‬ ‫ܕܡܢ ܶ ܰܚ�ܘܬܐ‪:‬‬ ‫ܶ‬ ‫ܳ ܳ ܰ ܶ‬ ‫ܘܫ ̈ܶ‬ ‫ܽ‬ ‫ܘܒܚܐ ܺ‬ ‫ܣܕ ܶܝ� ܐ ܳ‬ ‫ܢܡܠ� ܽܢܘܢ܀‬ ‫ܕܚܐܒ ܣ ܽܦܪ ܐ‬ ‫ܳ‬ ‫ܰ ܰ ̈ ܰ ܰ ܳ ̈ܶ‬ ‫ܽ‬ ‫ܘܪܣܝܐ ܺ‬ ‫ܘܟ ܳ‬ ‫ܕܚܝ� ܥܰܠ ܚܨܝܗܘܢ ܳܕܫܡ�ܢܐ‪:‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܪ ܳܡܐ ܕܝܳܬܒ ܥܰܠ ܰܗܘ ܰܪ ܳ‬ ‫ܘܡܐ ܳܕ� ܶܡܣܬܝܰܟ܀‬ ‫ܰ ܳ ܰ ܳ ܰ ܳ‬ ‫ܚܙ ܐ ܳ‬ ‫ܡܛܐ ܰܘ ܳ‬ ‫ܚܙܬܐ ܰܕ�ܥܶܠ ܶ‪:‬‬ ‫ܘܟܕ ܣܒܪ ̱ܗܘܐ ܕ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܣ ܶ‬ ‫ܝܟܗ ܰ‬ ‫�ܪ ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܓܢܝܙܘܬܗ܀‬ ‫ܘܡܐ ܒܟ� ̇ܗ ܶܐ‬ ‫ܘܪܚܐ ܰܕ ̈ ܳ ܳ‬ ‫ܰ‬ ‫ܝܕܝܢ ܐ ܺܙܝܥ ܶܪ ܳ‬ ‫ܠܓ ̈‬ ‫ܳܗ ܶ‬ ‫ܡܙ ܐ ܺ‬ ‫ܝܓ� ܰܘܠܚ ܶ�ܘܬܐ‪:‬‬ ‫ܽ ܳ‬ ‫ܰ ܰ ܰ ܳ‬ ‫ܒܬܐ ܰܕ ܺ‬ ‫ܫܒܘܚܬܐ܀‬ ‫ܬܪܝܡ ܳܩ ܳ� ̇ܗ ܥܰܠ ܬ‬ ‫ܘܠܡܪܟ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰܘܙܥܶܩܘ ܟ�ܗܘܢ ܟ�ܘܒܐ ܒܙ ܰܘܥܐ ܕ ܰܐܣܟܡܝܗܘܢ‪:‬‬ ‫ܰ‬ ‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܰܟܕ ܳܩܥܶܝܢ ܶܠܗ ܺ‬ ‫ܬܪܗ ܐ ܳ‬ ‫ܝܟܐ ܺܕܐܝܬܘܗܝ܀‬ ‫ܚܙܝܗܝ ܰܒ ܳ‬ ‫ܰܟܕ ܳܣ ܰܒܪ ̱ܗ ܳܘܐ ܺ‬ ‫ܐܬܪ ܐ ܳܪ ܳ‬ ‫ܢܒ ܳܝܐ ܰܕ ܳ‬ ‫ܐ‪:‬‬ ‫ܡ‬ ‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫ܐܚܕܗ ܬܶ ܳ‬ ‫ܺ‬ ‫ܬܪܗ ܰ‬ ‫ܫܡܥ ̱ܗ ܳܘܐ ܳܕܩܥܶܝܢ ܰܘ ܶ‬ ‫ܗܪ ܐ܀‬ ‫ܶ ܺܰ ܳ ܰ ܳ ܽ ܳ‬ ‫ܘܬܐ ܺܕܐܝܬ ܰܒ ܽ‬ ‫ܟ� ܶ‬ ‫ܘܒܐ‪:‬‬ ‫ܳܡܢ ܰܝܕ ܰ ܽܥܬܐ ܕ ܰܐܠ ܺܗ ܽ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܙܥܘ ܕܢܚܘܘܢ ܠܢܒܝܘܬܐ ܕܟܣܐ ̱ܗܘ ܐܬܪ‬ ‫ܗ܀ ܽ ܶ‬ ‫ܘܒܚܗ ܰܘ ܰ‬ ‫ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩ ܶܝܐܝܠ ܽܫ ܶ‬ ‫ܰ‬ ‫ܬܗܪ ܶܡܢ ܓܐܝܘܬܗ‪:‬‬

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ON THE CHARIOT EZEKIEL SAW

1280 and he heard the motion of the wheels, and was shaken by His Greatness. And when the whole vision was formed for him within his mind, then would it go on to say: “What is the place of divinity?” And great is his soul because he had seen the exalted place of God, “Blessed is He from His place,” he heard them crying, and terror took hold of him. 1285 And he was terrified and dismayed, and he fell on the earth with great astonishment, and he embraced its clay and his soul cleaved to the dust of the earth. And at the wonder, he thought in revealed fashion: “Now if this is not His place, then what is His place? If this chariot of glory and of varied forms 1290 is not His place, then in what place would it be suitable for Him to escorted? “If this thunder of the speaking wheels and the exalted voice, is not sent by Him from His place, Where shall I go to seek a place greater than this, Since I have not been able even to define this vision”? 1295 “If His place is hidden even from this burning assembly, where is the fire that might approach without being harmed?” Descending, He comes down from His lofty habitation to the chariot, and He has a place which is hidden from the beings above. The wonder is great of the ministers that carry Him aloft, 1300 and yet they bless that other place which is His alone. For seven days was the son of Buzi seized with amazement by the great vision, and was unable to speak. He was filled with wonder and incapable of speaking, because the vision of is greater than those endowed with speech or those who are silent, 1305 and His wonder higher than the watchers, the sons of flame, and His glory more splendid than the legions of flame.

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‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܰ ܰ ܳ ܺ ̈ ܶ‬ ‫ܶ‬ ‫ܝܓ� ܰ ܳܘܪܥܶܠ ܶܡܢ ܰܪ ܽܒܘܬܗ܀‬ ‫ܘܫܡܥ ܙܘܥܐ ܕܓ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܟܕ ܺܨ ܳܝܪ ܐ ܶܠܗ ܰ ܽܟ� ̇ ܰܗ ܚܙܬܐ ܒܓܘ ܳ ܪܥ�ܢܗ‪:‬‬ ‫ܐܡܪ ܐ ܰܝܢܘ ܐ ܳ‬ ‫ܬܪ ̇ܗ ܰܕ ܳ‬ ‫ܕܢܶ ܽܦܘܩ ܺܢ ܰ‬ ‫ܐܠ ܽܗܘܬܐ܀܀‬ ‫ܦܫܗ ܰܕ ܶ‬ ‫ܰ‬ ‫ܚܙ ܐ ܰܕ ܳ‬ ‫ܐܬܪܗ ܳܪ ܳܡܐ ܳ‬ ‫ܘܪ ܳܒܐ ܰܢ ܶ‬ ‫ܐܠ ܳܗܐ‪:‬‬ ‫ܰ‬ ‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܺ‬ ‫ܬܪܗ ܰ‬ ‫ܫܡܥ ܰܟܕ ܳܩܥܶܝܢ ܰܘ ܶ‬ ‫ܐܚܕܗ ܽܓ ܳ‬ ‫ܘܢܚܐ܀‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫�ܗܝ ܰܘ ܰ‬ ‫ܢܦܠ ܰܒ ܳ‬ ‫ܐܬܒ ܺ‬ ‫ܳܘܙܥ ܶܘ ܰ‬ ‫ܗܪ ܐ ܰܪ ܳܒܐ‪:‬‬ ‫ܐܪܥܐ‬ ‫ܰܘ ܰ‬ ‫ܦܫܗ �ܥܰ ܳ‬ ‫ܦܪ ܐ ܰܕ ܳ‬ ‫ܥܦ ܶ ܶ ܶ ܰ ܰ ܶ‬ ‫ܐܪܥܐ܀‬ ‫ܩ ܳܡ ܶܕܪܗ ܰܘܢ ܰܩܦܬ ܳ ܢ ܶ ܳ ܳ ܺ‬ ‫ܒܕ ܳ‬ ‫ܰܘ ܽ‬ ‫��ܢܐܝܬ‪:‬‬ ‫ܓ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܒ‬ ‫ܫ‬ ‫ܬܚ‬ ‫ܡ‬ ‫ܐ‬ ‫ܪ‬ ‫ܘܡ‬ ‫̱‬ ‫ܬܪ ܽܗ ܗܘ ܰܐ ܰܝܢܘ ܰܐ ܶ‬ ‫ܐܢܗܘ ܳܕܗ ܳܢܐ ܰܠܘ ܰܐ ܶ‬ ‫ܶ ܽ‬ ‫ܗ܀‬ ‫ܬܪ‬ ‫̱‬ ‫ܶܕ ܰ ܰ ܳ ܳ ܶ ܽ ܳ ܰ ܽ ܳ ̈ܶ‬ ‫ܐܢ ܡ ܰܪܟܒܬܐ ܗܕ ܐ ܕܫ ܰܘܒܚܐ ܘܕܫܘܚ�ܦܐ‪:‬‬ ‫ܰܠܘ ܐ ܶ‬ ‫ܐܝܢܐ ܐ ܳ‬ ‫ܬܪ ܽܗ ̱ܗܘ ܰܒ ܳ‬ ‫ܬܪ ܐ ܺ‬ ‫ܦܫܝܩ ܳ ܢܶ ܰܙܕ ܰܝܚ܀‬ ‫ܶ‬ ‫ܳ ̈ ܳ‬ ‫ܶܐ ܽܢܗܘ ܳܕܗ ܳܢܐ ܰܪ ܳ‬ ‫ܕܓ ̈‬ ‫ܥܡܐ ܺ‬ ‫ܝܓ� ܰܡܠܠܬܐ‪:‬‬ ‫ܰ‬ ‫ܘܩ ܳ� ܳܪ ܳܡܐ ܰܠܘ ܶܡܢ ܰܐ ܶ‬ ‫ܳ‬ ‫ܬܪܗ ܶܡܫܬ ܰܕܪ ܶܠܗ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܟܐ ܐ ܰܙܠ ܐܒܥܶܐ ܐ ܳ‬ ‫ܰ� ܳ‬ ‫ܬܪ ܐ ܰܕܪܒ ܶܡܢ ܳܗ ܳܢܐ‪:‬‬ ‫ܳ ܳ‬ ‫�ܗ ܳܢܐ ܶܚ ܳܙܘܐ ܶܣ ܶ‬ ‫ܐܦ� ܳ‬ ‫ܦܩܬ ܰܠ ܰ‬ ‫ܡܣ ܳܝ ܽܟ ܰܘ܀‬ ‫ܶܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܫܓܝܪ ܐ ܳ ܓܢܝܙ ̱ܗܘ ܐܬܪܗ‪:‬‬ ‫ܰܐܢ ܳ ܡ ܽܢ ܳܗܢܐ ܳ ܟ ܳܢܫܐ ܳ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܝܟܐ ܢܘܪ ܐ ܩܪܒܐ �ܘܬܗ ܘ� ܡܬܢܟܝܐ܀‬ ‫ܶ ܰ ܰ ܳ‬ ‫ܶܡ ܰܚܬ ܳܢ ܶܚܬ ܶܡܢ ܶܡ ܳ‬ ‫ܕ� ܰ�ܘܗܝ ܨܝܕ ܡܪܟܒܬܐ‪:‬‬ ‫ܶ‬ ‫ܰܘ ܳ‬ ‫ܐܬܪ ܐ ܳܪ ܳܡܐ ܐܺܝܬ ܶܠܗ ܰܕ ܶ‬ ‫ܟܣܐ ܶܡܢ ܥ ܶ ܳ� ̈ܝܐ܀‬ ‫ܬܶ ܰ‬ ‫ܡܫ ܳ ̈‬ ‫ܗܪ ܐ ̱ܗܘ ܰܪ ܳܒܐ ܰܕ ܰ‬ ‫ܡܫܢܶܐ ܰܕܛܥܺ ܺܝܢܝܢ ܰ ܶܠܗ‪:‬‬ ‫ܰ‬ ‫ܰ� ܳ‬ ‫ܬܪ ܐ ܐ ܺ‬ ‫ܡܒ ܺ‬ ‫ܚܪ ܳܢܐ ܰ‬ ‫ܪܟܝܢ ܶ ܺܕܐܝܬ ܶܠܗ ܐܝܟܐ ܺܕܐܝܬܘܗܝ܀‬ ‫̱‬ ‫ܚܕܗ ܬ ܳ‬ ‫ܒܥܐ ܝܰ ܺ̈‬ ‫ܰܫ ܳ‬ ‫ܗܪ ܐ ܰ‬ ‫�ܗܘ ܰܒܪ ܽܒ ܺ‬ ‫ܘܡܝܢ ܰܐ ܶ‬ ‫ܘܙܝ‪:‬‬ ‫ܳ‬ ‫ܳ ܰ ܰ ܳ ܽ‬ ‫ܒܚ ܳܙܘܐ ܰܪ ܳܒܐ ܘ� ܶܡ ܰ‬ ‫ܶ‬ ‫ܫܟܚ ̱ܗܘܐ ܳ ܠܡܡܠܠܘ܀‬ ‫ܶ ܽ ܳ ܳ ܰ ܰ ܶ‬ ‫ܢܡܠܠ ܳ ̱ܗ ܳܘ ܶܐ � ܳܣ ܶܦܩ ̱ܗ ܳܘܐ‪:‬‬ ‫ܡ� ܕܘܡܪ ܐ ܘܕ‬ ‫ܶ ܰ ܺ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰܕܪܒ ܽ ̱ܗܘ ܶ ܶܚ ܶܙܘܗ ܳܡܢ ܡ�� ܘܡܢ ܫܬܝܩܐ܀‬ ‫ܶ ܺ ܶ ܰ̈ ܰ ܰ ܳ‬ ‫ܘܪܡ ܽܗܘ ܬ ܶ‬ ‫ܳ‬ ‫ܘܙܠܬܐ‪:‬‬ ‫ܗܪܗ ܐܦ ܡܢ ܥܝ� ܐ ܒܢܝ ܓ‬ ‫̱‬ ‫ܰ ܶ ܽ ܶ ܶ ܶ ܽ̈ܶ ܰ ܶ ܳ‬ ‫�ܗ ܺܒܝܬܐ܀‬ ‫ܘܓܐܐ ܫܘܒܚܗ ܡܢ ܠܓ�ܘܢܐ ܕܫ‬

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138

ON THE CHARIOT EZEKIEL SAW

The lesson is therefore that we are not to look for God “up there”, but rather here, at the altar of the Church. Here is the “place” to which we are to bind the intellect and focus its attention. To the limpid eye, all the glories of heaven are present here – and even more than for the angels: they carry the Word upon their backs, but we are given to hold him in the hollows of our hands. If we had had a soul as limpid as the prophet’s, the wonder of the vision would have silenced us, as it also him. The angels, though, because their minds 63 are limpid, 1310 as with the prophet, render every blessing in the direction of place. The cherubs were amazed at Him when they saw that He had come down to visit them, and they blessed His exalted place with great movement. In these mysteries of the Bride who is betrothed to the Passion – see! – these songs of the heavenly beings are being sung. 1315 Do not look for Him on high, O Sinner, when you are seeking, 64 He has come to you, to your place – look at Him, for He is with you! Minds (reʿyânê). According to Golitzin: “The prohibition against making a heavenly journey suggests to me that some of Jacob’s audience were interested in doing just that,” “Image and Glory,” 354. Elsewhere he says: “Both Jacob and the Jewish mystics are concerned with the contemporary possibility of experiencing Ezekiel’s vision of the enthroned Glory of God, and in this they share with one of the oldest passages in apocalyptic literature, the ascent and visio gloriae of Enoch in I Enoch 14. Jacob, though, differs from the Jewish Merkabah tradition in certain fundamental respects, most notably of course in his identification of the enthroned Glory with Christ, but also, secondly, in his assertion that the place of the Glory’s abiding is the altar of the Christian Eucharist. For Jacob, heaven and earth have been joined in Christ, who has broken down the “wall of enmity” between those above and those below. Jacob, therefore, writes precisely against the possibility or necessity of the “ascent to heaven.” See Golitzin, “ Image and Glory,” 329. 63 64

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‫‪TEXT AND TRANSLATION‬‬

‫ܶܽ ܺ ܰ ܰ ܳ ܺ ܳ‬ ‫ܝܬܐ ܰܐܝܟ ܰܕ ܺ‬ ‫ܢܒ ܳܝܐ‪:‬‬ ‫ܐܠ ܰܘ ܶܐܝܬ ܳܠܢ ܰܢܦܫ ܶܐ ܶܫܦ ܶ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܫ ܶܬܩ ̱ܗܘܐ ܠ ܽܢ ܬܗܪܗ ܕܚܙܘܐ ܐܟܡܐ ܕܐܦ ܠܗ܀‬ ‫ܰܡ ܰ� ̈ܟܐ ܶܓܝܪ ܶܡܛܠ ܰܕ ܶ‬ ‫ܥ� ܰܢ ܽ‬ ‫ܫܦܝܢ ܶ� ܳ‬ ‫ܝܗܘܢ‪:‬‬ ‫ܽ ܳ ܳ‬ ‫ܡܫ ܺ‬ ‫ܕܪܝܢ ܰ� ܶ‬ ‫ܬܪܗ ܽ‬ ‫ܰܐܝܟ ܰܕ ܺ‬ ‫ܢܒ ܳܝܐ ܰ‬ ‫ܬܐ܀‬ ‫ܘ�ܟ‬ ‫ܒ‬ ‫ܠ‬ ‫ܟ‬ ‫ܽ ܶ ܰ ܰ ܰ ܶ ܶ ܽ ܶ‬ ‫ܰ‬ ‫ܣܥܘܪ ܐ ܽܢܘܢ‪:‬‬ ‫ܬܗܪܘ ܶܒܗ ܟ�ܘܒ ܰܐ ܕܚܙܘ ܕܢܚܬ ܢ‬ ‫ܪܟܝܢ ܗ ܰܘܘ � ܶ‬ ‫ܡܒ ܺ‬ ‫ܒܙ ܳ‬ ‫ܰܘ ܰ‬ ‫ܬܪܗ ܳܪ ܳܡܐ ܰ‬ ‫ܘܥܐ ܰܪ ܳܒܐ܀‬ ‫ܳ ܶ ܳ ܶ ̱ ܳ ܶ ܰ ܳ ܺ ܰ ܰ ̈ܶ‬ ‫ܠܬܐ ܡܟܝܪܬ ܚܫܐ‪:‬‬ ‫ܒܗܠܝܢ ܐ� ܙ ܐ ܕܗܕ ܐ ܟ‬ ‫ܳ ܶ ܰ ̱ ܺ ܳ ܶ ܳ̈ ܶ ܰ ܰ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܗܐ ܳ ܡܙܕܡܪܝܢ ܶܗܠܝܢ ܩ� ܳܕ‬ ‫ܫܡ ܳ�ܢ ܳܐ܀ ܳ ܳ ܶ ܰ‬ ‫ܰ‬ ‫ܳ � �ܥܶܠ ܳܬܒܥܶܝܘܗܝ ܐܘ ܚܛܝܐ ܡܐ ܕܒܥܐ ܐܢ̱ܬ‪:‬‬ ‫�ܘܬܟ ܰܒ ܳ‬ ‫ܐ̱ܬܐ ܶܠܗ ܳ‬ ‫ܐܬܪܟ ܽܚܘܪ ܶܒܗ ܳܕܗܐ ܥܰ ܳܡܟ ܽ ̱ܗܘ܀‬

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ON THE CHARIOT EZEKIEL SAW

He has come to the altar as a meeting place with you, so that you may see Him as He rests upon the table, and from the particles of His body all creation is satisfied. This being so, are you still desirous now to be as if you had seen Him among the angels, 1320 and your soul been worthy to receive His glory amidst the supernal beings? And maybe the latter were all desiring, in their various forms, if only they had taken hold of Him as you have held place of propitiation. Blessed from His place! The altar is His place among earthly beings. Come hither, to this , man of sores, and heal yourself! 1325 Blessed from His place! which, indeed, is the chariot for the beings on high, and the Splendor which supports the heavenly beings comes down from it. Blessed from His place, for the Father is the place of the Son, and naturally so – only is sufficient for . All of Him is in the world, and indeed the world itself, exists Jn 1:10 through Him, 1330 and among the angels, too, in order to fill up their need, while remaining above all things, because He is hidden from created beings. And He is beneath the earth, for it is He who is bearing it up in order that it not fall. He is outside everything, for there is no place empty of Him. From all sides He is present with you at the holy altar.

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‫‪1320‬‬

‫‪1325‬‬

‫‪1330‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܫܪ ܐ ܥܰܠ ܳܦ ܽܬ ܳ‬ ‫ܚܙܝܘܗܝ ܰܕ ܶ‬ ‫ܰ‬ ‫ܥܕܟ ܕܬܶ ܺ‬ ‫ܕܒܚܐ ܰܘ ܳ‬ ‫ܠܡ ܳ‬ ‫ܘܪ ܐ‪:‬‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ ܶ ܳ ܳ ܽ ܳ ̇ ܺ ܳ‬ ‫ܘܡܢ ܰ‬ ‫ܶ‬ ‫ܐ‪:‬‬ ‫ܝܬ‬ ‫ܒܪ‬ ‫ܗ‬ ‫�‬ ‫ܟ‬ ‫ܐ‬ ‫ܒܥ‬ ‫ܣ‬ ‫ܗ‬ ‫ܓܪ‬ ‫ܕܦ‬ ‫ܐ‬ ‫ܘܬ‬ ‫�ܬ‬ ‫ܦ‬ ‫ܰ ܶ‬ ‫ܰ ܳ ܳ ܶܽ ܰ ܳ‬ ‫ܺ‬ ‫ܚܙܝܬܝܗܝ ܶܒܝܬ ܰܡ� ̈ܟܐ‪:‬‬ ‫ܪܓܝܓ ܐܢ̱ܬ ܗܫܐ ܐܠܘ‬ ‫ܳ ܳ ̈ܶ‬ ‫ܦܫܟ ܰ‬ ‫ܰܘ ܳ‬ ‫ܫܘܬ ܰܢ ܳ‬ ‫ܬܩ ܶܒܠ ܽܫ ܶ‬ ‫ܘܒܚܗ ܶܒܝܬ ܥ�ܝܐ܀‬ ‫�ܗܘܢ ܶܒ ܺ‬ ‫ܝܓܝܢ ܽܟ ܽ‬ ‫ܰܘ ܰ‬ ‫ܪܓ ܺ‬ ‫ܐܟܒܪ ܳܗ ܶܠܝܢ ܺ‬ ‫ܐܣܟ ܰܡ ̈ܝ ܽܗܘܢ‪:‬‬ ‫ܰ ܰ ܰ ܳ‬ ‫ܶܐ ܽܠܘ ܰܠ ܽ‬ ‫ܟܬܝܗܝ ܶܒܝܬ ܽܚ ܳ‬ ‫ܘܣ ܳܝܐ܀‬ ‫ܠܒ‬ ‫ܕ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܝ‬ ‫ܘܗ‬ ‫ܒܟ‬ ‫̱‬ ‫ܕܒܚܐ ܗܘ ܰܐ ܶ‬ ‫ܰ ܶ‬ ‫ܺ‬ ‫ܬܪܗ ܶܒܝܬ ܰܐ ܳ‬ ‫��ܢܶܐ‪:‬‬ ‫ܒܪܝܟ ܶܡܢ ܐܬܪܗ ܰܡ ܰ ̱‬ ‫�ܗ ܳܢܐ ܽ‬ ‫ܩܪܘܒ ܳܠܟ ܰܓ ܳ‬ ‫ܳ‬ ‫ܘܚ� ̈ܘܗܝ ܰܘ ܳ‬ ‫ܕܫ ܰ‬ ‫ܒܪ ܐ ܽ‬ ‫ܐܣܐ ܰܢ ܳ‬ ‫ܦܫܟ܀‬ ‫ܰ ܰ ܰ‬ ‫ܶ‬ ‫ܒܪܝܟ ܶܡܢ ܰܐ ܶ‬ ‫ܺ‬ ‫ܪܟܒܬܐ ̱ܗܘ ܶܒܝܬ ܳܥ ܳ� ̈ܝܐ‪:‬‬ ‫ܬܪܗ ܳܕܐܦ ܡ‬ ‫ܶܳ̇ ܳ ܶ ܰ ܳ ܳ ܳ ܰ ܰ ܳ‬ ‫ܫܡ ܰ ̈�ܢܶܐ܀‬ ‫ܩ ܙܗܪ ܐ ܕܣܡܟ ܠ‬ ‫ܘܡܢܗ ܢܦ‬ ‫ܺ ܶ ܰ ܶ ܰ ܳ ܺ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܗܝ ܐܬܪ ܐ ܕܐܒܪܗ‪:‬‬ ‫ܒܪܝܟ ܺ ܡܢ ܶ ܐܬܪ ܶܗ ܕܐܒܐܳ ܐܝܬ ̱‬ ‫ܟ� ܳܢܐܝܬ ܐ� ܐܢ ܽܗܘ � ܳܣ ܶ‬ ‫ܶ‬ ‫ܰܘ ܳ‬ ‫ܗ܀‬ ‫ܠ‬ ‫ܩ‬ ‫ܦ‬ ‫ܴ‬ ‫ܳ ܽ ܳ ܳ ܺ ܶ ܳ ܶ‬ ‫ܽܟܠܶܗ ܳ‬ ‫ܒܥ ܰ‬ ‫�ܡܐ ̱ܗܘ ܶ ܘܐܦ ܗܘ ܥ�ܡܐ ܒܐܝܕܗ ܩܐܡ‪:‬‬ ‫�ܗܘܢ ܽܣ ܳ‬ ‫ܘܒܝܬ ܰܡ ܰ� ̈ܶܟܐ ܕܢܶܡ� ܽ‬ ‫ܶ‬ ‫ܘܢܩ ܰ� ̈ܝ ܽܗܘܢ܀‬ ‫ܳ‬ ‫ܰܘ�ܥܶܠ ܶܡܢ ܽܟܠ ܶܡ ܽܛܠ ܰܕ ܶ‬ ‫ܟܣܐ ̱ܗܘ ܳ ܶܡ ܶܢ ܶܒ�ܝܳܬܐ‪:‬‬ ‫ܬܚܝܬ ܰܐܪܥܰܐ ̱ܗܘ ܽܕܗ ܽ‬ ‫ܰܘ ܶ‬ ‫ܘܝܘ ܛܥܺܝܢ ܳ� ̇ܗ ܳܕ� ܬ ܶܦܠ ܳ� ̇ܗ܀‬ ‫ܠܒܪ ܶܡܢ ܽܟܠ ܰܕ ܳ‬ ‫ܐܬܪ ܐ ܺ‬ ‫ܣܦ ܳ‬ ‫ܰܘ ܰ‬ ‫ܝܩܐ ܶܡܢܶܗ � ܐܺܝܬ‪:‬‬ ‫ܶ‬ ‫ܘܡܢ ܽܟܠ ܰܓ ܺ̈ܒܝܢ ܳܗܐ ܶܨ ܰܐܕܝܟ ܽ ̱ܗܘ ܰ‬ ‫ܒܡ ܰ‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܘܕܫܐ܀‬

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ON THE CHARIOT EZEKIEL SAW

1335 Here, in this place, I have bound 65 the intellect which had been seeking to escape from me, and with restricted thoughts I have bound that wild thing. 66 The Son, the mediator, has set up His ensign in this place, that we may direct all our way to travel towards Him See! He dwells in the bread and is mingled 67 entirely with the wine so that we may drink Him. 1340 Let us find joy with Him from His table, and let no one make inquiry into Him. Do not attach your intellect to the chariot to speak about it, it is not to be spoken of by you: what have you got to do with hidden matters? A matter which is higher than speech is not to be spoken, rather stretch out your hand in your place and give Him to your fellow people. 1345 All the wealth of the heavenly beings has descended to the earth in Immanuel, who is both with us, and is our God. The hidden altar, which is ministered to in mystery – see! – it is revealed, and is among earthly “angels”. And the body of the Son of God is set opposite against our iniquity, 1350 and has drawn near to bind up all our sores and ulcers. And all the mysteries and types and beauties of the heavenly beings – see! – they are in Him! Let no one lust for greater things! Look! – in the ministry of the holy altar, at the time of the Mysteries, are marshaled the heavenly powers, standing with their cries of “Holy!” Bound: yoked (kêdîdîn). See lines 264–303; 328–341 on the role of the intellect (hawnâ): ‘it is the image of God, not confined by the body, climbing to the heaven’. 67 Ephrem uses the term mingled (mzag) for the union of the divine Persons; our union with Christ through the sacraments and for his union with the Church, his Bride. On mixing language in Ephrem see Stewart, ‘Working the Earth of the Heart’, 191–98. See also the chart Stewart gives for all the occurrences of mixing and blending vocabulary in Ephrem, Appendix 8. 65 66

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‫‪1350‬‬

‫‪TEXT AND TRANSLATION‬‬

‫�ܗ ܳܘܢܐ ܰܕ ܳ‬ ‫ܒܥܐ ܢܶ ܰ‬ ‫ܳܗ ܳܪܟܐ ܐ̱ ܰܣܪܬܶܗ ܰ‬ ‫ܡܪܕ ̱ܗ ܳܘܐ ܶܡܢܝ‪:‬‬ ‫ܠܒ ܺ‬ ‫ܝܨܶ ܐ ܐ̱ ܰܣܪܬܶܗ ܰ‬ ‫ܘܫ ̈ܶܒܐ ܺܚ ̈‬ ‫ܒܚ ܳ‬ ‫ܰܘ ܽ‬ ‫ܥܪ ܳܝܪ ܳ�ܐ܀‬ ‫ܒܗ ܳܢܐ ܰܐ ܳ‬ ‫ܒܪ ܐ ܶܡ ܳ‬ ‫ܝܫܐ ܳ‬ ‫ܳ‬ ‫ܬܪ ܐ ܳܣܡ ܶܠܗ ܺܢ ܳ‬ ‫ܨ� ܳܝܐ‪:‬‬ ‫ܶܨ ܰܐܕܘܗܝ ܢܶ ܽ‬ ‫ܘܪܚܢ ܰܠ ܰ‬ ‫ܬܪܘܨ ܽܟ ܳ� ̇ܗ ܐ ܽ ܰ‬ ‫ܡܗ ܳܠ ܽܟܘ܀‬ ‫̱‬ ‫ܽ ܶ ܰ ܳ ܶ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳܗܐ ܫܪ ܐ ܒܠܚܡܐ ܘܡܙܝܓ ܟܠܗ ܳܒܚܡܪ ܐ ܢܫܬܝܘܗܝ‪:‬‬ ‫ܒܣܡ ܥܰ ܶܡܗ ܶܡܢ ܳܦ ܽܬ ܶ‬ ‫ܢܶ ܰ‬ ‫ܘܪܗ ܘܐ̱ ܳܢܫ � ܢܶܒܨܶܝܘܗܝ܀‬ ‫ܳ ܰ ܰ ܳ ܶ ܰ ܰ ܳ ܰ ܰ ܳ ܽ‬ ‫� ܒܡܪܟܒܬܐ ܬܣܒܟ ܗܘܢܐ ܠܡܡܠܠܘ‪:‬‬ ‫ܳ ܶ ܰ ܳ ܳ ܶ ܳ ܳ ܶ ܰ ܳ̈ ܳ‬ ‫� ܡܬܡ�� ܠܟ ܓܝܪ ܳܡܐ ܠܟ ܨܝܕ ܟܣܝܬܐ܀‬ ‫ܰܫ ܳ‬ ‫ܪܒܐ ܳܕܪܡ ܽ ̱ܗܘ ܶܡܢ ܶܠ ܳܫ ܳܢܐ � ܶܡ ܰ‬ ‫ܬܡܠܰܠ‪:‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܐ ܴ� ܰܒܐܬܪܟ ܰܠܒܢ̈ܝ ܥܰ ܳܡܟ ܐ ܶ‬ ‫ܘܫܛ ܰܗ ܳܒܝܗܝ܀‬ ‫ܶ ܶ ܰ ܳ ܽ ܶ ܽ ܳ ܰ ܰ ܶ‬ ‫ܫܡ ܳ�ܢ̈ܐ‪:‬‬ ‫ܢܚܬ ܠܶܗ �ܪܥܐ ܟܠܗ ܥܘܬܪ ܐ ܕ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܒܥܰ ܰܡ ܽܢܘܐܝܠ ܺܕܐܝܬܘܗܝ ܥܰ ܰܡܢ ܰܘܐܠ ܺܗܢ ̱ܗܘ܀‬ ‫ܰ ܳ ܰ ܳ ܰ ܶ ܰ‬ ‫ܐܫܬ ܰ‬ ‫ܫ ܐ̱ ܳܪ ܳܙ ܢܳܐܝܬ‪:‬‬ ‫ܡ‬ ‫ܳܡܕܒܚ ܶܐ ܟ ܳ ܶ‬ ‫ܣܝܐ ܶܗܘ ܕ ܰ ܰ ̈ܶ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܗܐ ܓ� ܘܩܐܡ ܒܝܬ ܰܡ�ܟܐ ܐ�ܥ�ܝܐ܀‬ ‫ܣܕܝܪ ܰܦ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ ܽܠ ܰ‬ ‫ܓܪܗ ܰ‬ ‫ܰܘ ܺ‬ ‫ܘܩܒܠ ܰܥܘܠܢ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܥܨܘܒ ܽܟ ܽ‬ ‫ܰ‬ ‫�ܗܘܢ ܽܫܘܚܢ̈ܐ ܰܘ ܳ‬ ‫ܘܩ ܺܪܝܒ ܢܶ ܽ‬ ‫ܚܒ�ܬܢ܀‬ ‫ܳ ܶ ܽ ̈ܶ ܽ ܶ ܰ ܰ ܳ ̈ܶ‬ ‫ܽ‬ ‫ܘܟ ܽ‬ ‫ܘܢ ܐ̱� ܙ ܐܳ ܘܛܘܦܣܐ ܘܫܘܦ� ܐ ܳ ܕܫܡ�ܢܐ‪:‬‬ ‫�ܗ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳܗܐ ܶܒܗ ܐ ܽܢܘܢ � ܐ̱ ܳܢܫ ܶ� ܰܪܓ ܝܰܬ ܳܝ�ܬܐ܀‬ ‫ܶ ܶ ܶ‬ ‫ܘܕܫܐ ܶ‬ ‫ܫܬܗ ܰ‬ ‫ܕܡ ܰ‬ ‫ܕܒܚ ܽܩ ܳ‬ ‫ܒ� ܳܕܢ ܐ̱ ܳ� ܳܙ ܐ‪:‬‬ ‫ܳܗܐ ܒܬܫܡ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܡܝܢ ܰܚ ܰ‬ ‫ܝ�ܘ̈ܬܐ ܽ‬ ‫ܣܕ ܺܝܪܝܢ ܳܩ ܺ‬ ‫ܒܩ ܳ‬ ‫ܺ‬ ‫ܘܕ ܰܫ ̈ܝ ܽܗܘܢ܀‬

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ON THE CHARIOT EZEKIEL SAW

1355 And if the eye of our soul 68 were limpid as the prophet’s, the shining throng of their hovering would marvel us. If we had an ear to listen mystically, we would be moved by the awesome thunder of their shouts of joy. The body of the Son of God – see! – is on the table, 1360 and encircling it are the spiritual powers. And they all stand in splendor, trembling and ministering to Him with those below, in order that He does not suffer dishonor. The altar is arranged, instead of the chariot of heavenly beings, and borne solemnly upon it is He with whose glory the heavens are filled. 1365 And these are the coals that were in the inner part of that chariot – look! – they are divided on the table for all the world. And, in place of the man clothed in white linen, stands the priest, to go out and scatter the pearls on those in need. And one of the chiefs of the powers stands beside him, 1370 and, with the Holy Spirit, stretches out the bread for the priest to break. He brings forth riches incomprehensible from the house of the Father, to make the entire needy world wealthy, which had been destitute. And rivers of living water pour out on the earth from the font that the lance had made to flow on Golgotha. Eye of the soul: Jacob often has his hearers look into the mystery of Christ, as well as into the Scriptures, with a lucid eye of the soul (b-ʿaynâ nahhirtâ d-napšâ). See Kollamparambil, Salvation in Christ, 78, 168 172, 191, 362, 390. In the Prose Homily on the Friday of the Passion, he opens saying : “Let us consider the feast of today with the lucid eye of the soul for which it is easy to see the distant things as if from close at hand.” Actually here in line 1355 Jacob uses the term ‘limpid’ (shaphyâ) which is the term used by Ephrem, ʿaynâ shaphîtâ, for the luminous eye which is so crucial to his vision of faith, since faith is the eye which can see hidden things. As noted by Brock shaphyâ can mean ‘clear, pure, limpid, luminous’. See S. Brock, Luminous Eye, ch.4. 68

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‫‪1360‬‬

‫‪1365‬‬

‫‪1370‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܶܘ ܽ‬ ‫ܦܫܢ ܰܐܝܟ ܰܕ ܺ‬ ‫ܐܠܘ ܰܫ ܳ‬ ‫ܦܝܐ ܥܰ ܳܝܢܐ ܰܕܢ ܰ‬ ‫ܢܒ ܳܝܐ‪:‬‬ ‫ܘܚ ܰܦ ܽ‬ ‫ܰܡ ܰ‬ ‫ܗ�ܐ ܽܕ� ܳ‬ ‫ܒܨ ܐ ܰܙ ܳ‬ ‫ܬܗܪ ̱ܗ ܳܘܐ ܰܠܢ ܶܚ ܳ‬ ‫ܝܗܘܢ܀‬ ‫ܶܽ ܺ ܰ ܶ ܳ ܳ ܳ ܽ ܳ ܺ‬ ‫ܘܚ ܳܢܐܝܬ‪:‬‬ ‫ܐܠܘ ܐܝܬ ܠܢ ܐܕܢܐ ܕܫܡܥܐ ܪ‬ ‫ܳ ܰ ܰ ܳ ܺ ܳ ܽ ܳ ܰ‬ ‫̈‬ ‫ܽ‬ ‫ܺ‬ ‫ܝܗܘܢ܀‬ ‫ܡܙܝܥ ̱ܗܘܐ ܠܢ ܪܥܡܐ ܕܚܝ� ܕܝܘܒܒ‬ ‫ܰ‬ ‫ܥܰܠ ܳܦ ܽܬ ܳ‬ ‫ܘܪ ܐ ܳܗܐ ܺܣܝܡ ܰܦ ܶ‬ ‫ܓܪܗ ܰ‬ ‫ܕܒܪ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܝܟܝܢ ܶܠܗ ܰܚ ܰ‬ ‫ܰܘ ܺ‬ ‫ܟܪ ܺ‬ ‫ܘܚ ܳ ̈� ܶ‬ ‫ܝ� ܳܘ̈ ܳܬܐ ܽ� ܳ‬ ‫ܐ܀‬ ‫ܝ‬ ‫ܰ ܰ ܽ ܳ ܳ ܺ ܽ ܽ ܰ ܰܺ ܺ‬ ‫ܝܬܝܢ‪:‬‬ ‫ܘܒܙܗܝܘܬܐ ܩܝܡܝܢ ܟ�ܗ‬ ‫ܘܢ ̈ܶ ܟܕ ܳ ܪܬ ܶ ܰ‬ ‫ܰ ܰ ܺ ܶ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܘܡܫܡܫܝܢ ܠܗ ܥܡ ܬܚܬ�ܐ ܕ� ܢܨ ܛܥܪ܀‬ ‫ܳ ܰ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܘܡ ܰ‬ ‫ܰ‬ ‫ܬܩܢ ܰܡ ܳ‬ ‫ܕܒܚܐ ܚܠܦ ܡܪܟܒܬܐ ܶ ܕܫܡ�ܢܐ‪:‬‬ ‫ܽ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܡ ܰܙܕ ܰܝܚ ܶܒܗ ܰܗܘ ܰܕ ܰ‬ ‫ܫܡ ܳܝܐ ܡܠܝܢ ܬܫܒܘܚܬܗ܀‬ ‫ܳ ܽ ܳ̇ ܳ ܰ ܰ ܳ‬ ‫ܘܗ ܶܠܝܢ ܽܓ ܶ‬ ‫ܳ‬ ‫ܘܡ� ܐ ܺܕܐܝܬ ̱ܗܘܐ ܒܥܘܒܗ ܕܗܝ ܡܪܟܒܬܐ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܳܗܐ ܶܡ ̈‬ ‫ܠܓܢ ܥܰܠ ܳܦ ܽܬ ܳ‬ ‫ܘܪ ܐ ܳ‬ ‫�ܥ ܳ‬ ‫ܬܦ ܳ‬ ‫�ܡ ܶܐ ܽܟܠܗ܀‬ ‫ܰܘܚܠܳܦ ܰܓ ܳ‬ ‫ܒܪ ܐ ܰܕ ܺ‬ ‫ܘܨ ܐ ܳܟ ܳ‬ ‫ܠܒܝܫ ܽܒ ܳ‬ ‫ܗܢܐ ܳܩܐܡ‪:‬‬ ‫ܶ ܶ ܰ ܳ ܳ ܳ‬ ‫ܬܐ ܥܰܠ ܰܚ ܺܣ ܶ‬ ‫ܝ� ܐ܀‬ ‫ܢܶ ܽܦܘܩ ܢܕܪ ܐ ܡ�ܓܢܝ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܚܕ ܶܡܢ ܺ� ܶܫܐ ܰ‬ ‫ܰ‬ ‫ܕܚ ̈ܝ ܰ� ܳܘܬܐ ܳܩܐܡ ܶܨ ܰܐܕܘܗܝ‪:‬‬ ‫ܰܘ ܽ‬ ‫ܒܪ ܽ‬ ‫ܚܡܐ ܳ‬ ‫ܘܫܛ ܰܠ ܳ‬ ‫ܠܟ ܳ‬ ‫ܘܕܫܐ ܰܡ ܶ‬ ‫ܘܚܩ ܳ‬ ‫ܗܢܐ ܢܶ ܰܩܨܶ ܐ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܡ ܶܦܩ ܽܥܘܬ� ܐ ܕ� ܶܡ ܰ‬ ‫ܬܕ ܺܪܟܝܢ ܶܡܢ ܶܒܝܬ ܐ ܳܒܐ‪:‬‬ ‫ܺ ܳ ܶ ܰ‬ ‫ܽܕܟܠܶܗ ܳܥ ܳ‬ ‫ܥܬܪ ܰܕ ܰ‬ ‫ܡܓ ܰܙܝ ̱ܗ ܳܘܐ܀‬ ‫�ܡܐ ܣܢܝܩܐ ܳ ܢ‬ ‫ܳ ܺ ܰ ܳ ܰ ܰܳ ܰ ܳ ܶ‬ ‫ܕܡ ̈ܝܐ ܰܚ ̈ܝܐ‪:‬‬ ‫ܘܫܦܥܝܢ ܒܐܪܥ ܶܐ ܢܗ�ܘܬܐ‬ ‫ܳ‬ ‫ܶܡܢ ܰܡ ܽܒ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܥܐ ܕܬܪܥܰܬ ܽܪܘܡܚܐ ܥܠ ܓܓܘܠܬܐ܀‬

146

ON THE CHARIOT EZEKIEL SAW

1375 And the virgin approaches and sees her betrothed Bridegroom, who was slain, and burning with love for Him, she kneels to embrace the body of the Son, and, with her lips, she swallows the blood from His wounds, and hangs, like a necklace, all His sufferings on her neck. And she calls the peoples to the table of the King, so that she may give them enjoyment 1380 from the particles of the Bridegroom’s body, for they are too many for her. And all the mysteries that were hidden among the angels come to pass in her, who is now like a schoolmistress of the heavenly beings. And the hidden, powers call “blessed!” from on high to the sons of men who have been made worthy to attain such life. 1385 And if there were jealousy among the angels there, the cherubs would have been close to being jealous of the sons of men. Since the former bear Him upon their backs with wonder, and the latter hold Him fast in the hollows of their hands. The former cry out from afar: “Blessed from His place!”, 1390 while the latter eat from His body as nigh them. He gave the chariot as a shadow by which He might be escorted, while He gave to the Church His body and blood, which are not a shadow . He has summoned her and allowed her to touch and hold His body fast, to show her openly the truth of how much he loves her.

‫‪147‬‬ ‫‪1375‬‬

‫‪1380‬‬

‫‪1385‬‬

‫‪1390‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܺ‬ ‫ܽ ܳ‬ ‫ܬܢܐ ܺ‬ ‫ܡܟ ܳ‬ ‫ܳ‬ ‫ܘܩ ܳ‬ ‫ܠܚ ܳ‬ ‫ܘܠܬܐ ܳ‬ ‫ܘܚ ܳܙ�ܐ ܰ‬ ‫ܝܪ ̇ܗ ܰܕܩܛܝܠ‪:‬‬ ‫ܪܒܐ ܒܬ‬ ‫ܦܩܐ ܰܦ ܶ‬ ‫ܓܪܗ ܰܕ ܳ‬ ‫ܪܟܐ ܡܥܰ ܳ‬ ‫ܘܒ ܳ‬ ‫ܒܚ ܶ‬ ‫ܘܒܗ ܳ‬ ‫ܘܝܳ ܳ ܽ‬ ‫ܒܪ ܐ܀‬ ‫ܩܕ ܐ ܳ ̈ ܳ ܳ ܳ ܰ ܶ ܶ ܰ ܳ ̈ ܶ‬ ‫ܰܘ ܶ‬ ‫ܒܣܦܘܬ ̇ܗ ܣܪܦܐ ܠܕܡܗ ܡܢ ܡ ܰܚܘܬܗ‪:‬‬ ‫ܳ‬ ‫ܒܨ ܳ‬ ‫ܡܢ ܳ‬ ‫ܘܪ ̇ܗ ܽܟ ܽ‬ ‫�ܗܘܢ ܰܚ ܰܫ ̈ܘܗܝ ܐܝܟ ܰܗ ܺ‬ ‫ܘܬ ܳ‬ ‫�ܝܐ ܰ‬ ‫ܝܟܐ܀‬ ‫ܶ‬ ‫ܪ�ܐ �ܥܰ ̈ܡ ܶܡܐ ܳ‬ ‫ܠܦ ܽܬܘܪ ܰܡ ܳ‬ ‫ܳ‬ ‫�ܟܐ ܰ‬ ‫ܘܩ ܳ‬ ‫ܬܒ ܶܣܡ ܐ ܽܢܘܢ‪:‬‬ ‫ܶ ܰ ܽ ܶ ܰ ܶ ܰ ܳ ܰ ܺ‬ ‫ܕܣ ܺܓܝܐ ܰܝܢ ܶ ܳ� ̇ܗ܀‬ ‫ܡܢ ܦ�ܬܘܬܐ ܕܦܓܪܗ ܕܚܬܢܐ‬ ‫̈‬ ‫ܽ‬ ‫ܘܟ ܽ‬ ‫ܶ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܙܶ ܐ ܰܕ ܺ‬ ‫ܰ‬ ‫ܓܢܝܙܝܢ ̱ܗ ܰܘܘ ܳ ܒܝܬ ܡ�ܟܐ‪:‬‬ ‫ܳ̇ ܶ ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܫܬ ܺ‬ ‫ܫܡ ̈�ܢܶܐ܀‬ ‫ܡܫܝܢ ܰܕ ܰܐܝܟ ܳ ܳܣ ܰܦܪܬܐ ̱ܗܝ ܕ‬ ‫ܒܗ ܡ‬ ‫ܺ ̈ܶ‬ ‫̈‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܝܳ ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܒܐ ܚܝ�ܘܬܐ ܓܢܝܙ ܐ ܕ�ܥܠ‪:‬‬ ‫ܗܒܝܢ ܛ‬ ‫ܰ ܰ ̈ ܳ ܳ ܰ ܶ ܰ ̈ܶ ܰ ܶ ܰ ܽ‬ ‫ܘܢ܀‬ ‫ܶܠ ܽܒ��ܢ ܺܫܐ ܕ� ܳܝܠܝܢ ܳܚ ܳܝܐ ܰ‬ ‫ܫܘܘ ܕܢܶܬܡ ܰܛ ܰ ̈ܶ‬ ‫ܳ‬ ‫ܘܐܠܘ ܐܝܬ ̱ܗܘܐ ܚܣܡܐ ܬܡܢ ܒܝܬ ܡ�ܟܐ‪:‬‬ ‫ܽ‬ ‫ܘܒܐ ܶ‬ ‫ܒܢ ܳܝܢ̈ ܳܫܐ ܰܩ ܺܪ ܺ‬ ‫ܟ� ܶ‬ ‫ܚܣܡ ܰܒ ܰ‬ ‫ܠܡ ܰ‬ ‫ܝܒܝܢ ̱ܗ ܰ ܽܘܘ܀‬ ‫ܶ‬ ‫ܒܬ ܳ‬ ‫ܗܪ ܐ ܳܗ ܶܠܝܢ ܥܰܠ ܰܚ ܰܨ ̈‬ ‫ܝܗܘܢ‪:‬‬ ‫ܰܕܛܥܺ ܺܝܢܝܢ ܶܠܗ‬ ‫ܶ‬ ‫ܠܒ ܺ‬ ‫ܰܘ ܺ‬ ‫ܝܟܝܢ ܶܠܗ ܽ‬ ‫ܒܚܘܦܢ̈ܐ ܳܗ ܶܠܝܢ ܥܰܠܰ ܐ ܺ ܰܝܕ ܝ ̈ ܽܗܘܢ܀‬ ‫ܰ‬ ‫ܒܪܝܟ ܶܡܢ ܐ ܶ‬ ‫ܝܩܐ ܺ‬ ‫ܳܩܥܶܝܢ ܳܗ ܶܠܝܢ ܐܝܟ ܰ� ܺܚ ܶ‬ ‫ܬܪܗ‪:‬‬ ‫ܳܘܐܟܠܺܝܢ ܳܗ ܶܠܝܢ ܶܡܢ ܳܦ ܽܬ ܶ‬ ‫ܘܪܗ ܰܐܝܟ ܰܩ ܺ� ܶ‬ ‫ܝܒܐ܀‬ ‫ܶ ܳ ܺ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܢܙܕ ܰܝܚ ܳ‬ ‫ܝܬܐ ܶܕ ܰ‬ ‫ܒܬܐ ܝܰ‬ ‫̇‬ ‫‪:‬‬ ‫ܗ‬ ‫ܒ‬ ‫ܢ‬ ‫�‬ ‫ܛ‬ ‫ܒ‬ ‫ܗ‬ ‫̱‬ ‫ܠܡܪܟ ܳ ̄ ܺ ܶ‬ ‫ܰ ܶ ܳ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܝܰܗܒ � ̇ܗ �ܥܕܬܗ ܶ ܦܓܪܗ ܘܕܡܗ ܕܠܘܶ ܛ�� ̱ܗܘ܀‬ ‫ܠܒܘܟ ܰܦ ܶ‬ ‫ܳ‬ ‫ܩܪ ܐ ܳ� ̇ܗ ܰ‬ ‫ܪܒ ̇ܗ ܕܬ ܽܓܘܫ ܽܓ ܶ‬ ‫ܘܫܡܗ ܘܬ ܽ‬ ‫ܘܩ ܳ‬ ‫ܓܪܗ‪:‬‬ ‫ܰܕ ܰܢܚ ܶܘܐ ܳ� ̇ܗ ܳ‬ ‫�ܝܐ ܳ‬ ‫ܒܓ ܳ‬ ‫ܫܪ ܳܪ ܐ ܶ‬ ‫ܟܡܐ ܳܪ ܶܚܡ ܳ� ̇ܗ܀‬

‫‪609‬‬

148

ON THE CHARIOT EZEKIEL SAW

1395 All these, His mysteries that were among the angels, are hers, and in them she arrives at His ministry. And there is nothing else in that chariot that was ministered to, save He alone in the hidden mystery amid the beings on high. It is in the Son that both those on high and those below exist, 1400 Blessed is the Crucified One, 69 in whom all the mysteries are accomplished! Amen.

Crucified One: zaqîfâ, as noted by Brock, normally means “cross,” but Jacob sometimes uses it in the sense of “crucified one,” see Brock, Veil of Moses, lines 144, 188, 317, 392, 413. 69

‫‪149‬‬ ‫‪1395‬‬

‫‪1400‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܰ ܶ‬ ‫ܽܟ ܽ‬ ‫�ܗܘܢ ܐ̱ ܳ� ܰܙܘܗܝ ܳܗ ܶܠܝܢ ܰܕ ܰ‬ ‫ܝܬ ܰܡ� ̈ܟܐ‪:‬‬ ‫ܗܘܘ ܶܒ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ ܶ‬ ‫ܺܕ ܳ‬ ‫ܝ� ̇ܗ ܐ ܽܢܘܢ ܰܘ ܽ‬ ‫ܒܗܘܢ ܳܩ ܳ‬ ‫ܫܡܫܬܗ܀‬ ‫ܝܡܐ ܥܰܠ ܬ‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܒܬܐ ܐ ܺ‬ ‫ܚܪ ܳܢܐ ܶܡ ܶܕܡ ܶܡܫܬ ܰܡܫ ̱ܗ ܳܘܐ‪:‬‬ ‫ܶܘ� ܶܒܡܪܟ‬ ‫̱‬ ‫ܳ ܳ ܰ ܳ ܶ ܶ ܳ ̈ܶ‬ ‫ܐ܀‬ ‫�ܝ‬ ‫ܐ ܴ� ܐܢ ܽܗܘ ܒ ̱ܐ ܪ ܙ ܐ ܟ ܳܣܝܐ ܨܝܕ ܥ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܰܒ ܰ‬ ‫ܒܪ ܐ ̱ܗܘ ܳܩ ܺ‬ ‫ܝܡܝܢ ܐܦ ܥ ܶ ܳ� ̈ܝܐ ܐܦ ܬ ܶܚܬ�̈ܐ‪:‬‬ ‫ܰ‬ ‫ܒܪܝܟ ܽܗܘ ܺܙܩ ܳ‬ ‫ܺ‬ ‫ܝܦܐ ܽܕܟ ܽ‬ ‫�ܗܘܢ ܳܐ� ܙܶ ܐ ܶܒܗ ܐܫܬ ܰܡܫܘ܀‬ ‫̱‬ ‫ܰ ܰ ܳ‬ ‫ܫܠܶܡ ܺܡ ܳ‬ ‫ܒܬܐ ܰܕ ܳ‬ ‫ܚܙ ܐ ܰܚ ܺܙܩܝܶܐܝܠ‪:‬‬ ‫ܐܡܪ ܐ ܕܥܰܠ ܡܪܟ‬ ‫ܠܡ ܳ‬ ‫�ܦ ܳܢܐ ܳܡܪܝ ܝܰ ܽ‬ ‫ܺ‬ ‫ܕܣܝܡ ܰ‬ ‫ܥܩܘܒ‪.‬‬

‫‪610‬‬

PARTIAL BIBLIOGRAPHY OF CITED AND SUGGESTED WORKS TRANSLATIONS Ephrem J.T. Wickes, (tr.), St. Ephrem the Syrian. The Hymns on Faith (Washington, D.C.: CUA Press, 2015). S.P. Brock, (tr.), Hymns on Paradise (Crestwood NY: 1990). F.Graffin, s.j., “Les Hymnes sur la Perle de Saint Ephrem,” OS 12 (1967): 129–50. M. Hansbury, (tr.), Hymns of Saint Ephrem the Syrian (Table Blessings) (Oxford, Fairacres: SLG Press, 2006). E. G. Mathews, “Madrase on Faith, 81–85, Hymns on the Pearl, I– V,” SVTQ 38 (1994): 45–72. Jacob of Serug M. Albert, (tr.), Jacques de Saroug, Homélies contre les Juifs PO 38.1 (1976). ———, “Mimro inédit de Jacques de Saroug sur le sacerdoce et l’autel,” PdO X (1981/2): 55–77. Kh. Alwan, Jacques de Saroug. Quatre homélies sur la création (CSCO 508–9 = SS 214–5; 1989). B.M. Boulos Sony, “Hymne sur la création de l’homme de l”Hexaemeron de Jacques de Saroug,” PdO 11 (1983), 167– 200. S. P. Brock, “Jacob of Serugh, on the veil of Moses,” Sobornost/ECR 3:1 (1981): 70–85. ———, Jacob of Serug’s Homily on the Veil on Moses’s Face, TECLA vol. 20, (Piscataway, 2009). 151

152

ON THE CHARIOT EZEKIEL SAW

M. Hansbury, (tr.), Jacob of Serug, On the Mother of God (Crestwood NY: 1998). T. Kollamparampil, (tr.), Select Festal Homilies (Bangalore: Dharmaram Publications, 1997). J. Konat, “A Metrical Homily of Jacob of Serugh on the Mysteries, Types, and Figures of Christ: Authentic or Compilation,” LM 118 (2005): 71–86. F. Rilliet, (tr.), Jacques de Saroug, Six Homélies Festales en Prose PO 43,4 (1986). J. Thekeparampil, “Jacob of Sarug’s Homily on Melkizedek,” The Harp 6 (1993): 53–64. R.D. Young, (tr.), “Jacob of Serug ‘On the Establishment of Creation, Memra One: The First Day,” in J.W. Trigg, ed., Biblical Interpretation (Wilmington: 1988), 184–202.

RABBINICS

P. Alexander, 3 (Hebrew Apocalypse of) Enoch (fifth-sixth century A.D.) in The Old Testament Pseudepigrapha ed. J.H. Charlesworth 2 vols. (New York: Doubleday, 1983) vol.1: 223–315. J. Davila, (tr.) Hekhalot Literature in Translation: major texts of Merkavah mysticism (Leiden: Brill, 2013). L. Lieber, Yanni on Genesis: an invitation to piyyut (Cincinnati, OH: Hebrew Union College Press, 2010).

MODERN STUDIES

Kh. Alwan, “L’ homme le ‘Microcosme’ selon Jacques de Saroug (+ 521),” PdO XIII (1986): 51–78. ———, “Le ‘Remzo’ selon la Pensée de Jacques de Saroug,” PdO XV (1988–1989): 91–106. S.J. Beggiani, Early Syriac Theology with Special Reference to the Maronite Tradition (Washington, D.C.: CUA Press, rev. ed. 2015). ———, “The Typological Approach of Syriac Sacramental Theology,” TS 64 (2003): 543–57. M. Bochmuel, “The ‘Form of God’ (Phil 2:6): Variations on a Theme of Jewish Mysticism,” JTS 48.1 (1997): 1–23.

BIBLIOGRAPHY

153

P.J. Botha, “Fire Mingled with the Spirit: St. Ephrem’s Views on Angels and the Angelic Life of Christians.” The Harp 8–9 (1995–96): 95–104. B. M. Boulos Sony, “L’Anthropologie de Jacques de Saroug,” PdO XII (1984–85): 153–85. ———, La Doctrine de Jacques de Saroug sur la Création et l’Anthropologie. (Rome: Lateran University, unpublished diss., 1989). ———, “La Methode Exegetique de Jacques de Saroug,” PdO IX (1979–80), 67–103. T. Bou Mansour, “Étude de la Terminologie Symbolique chez Saint Ephrem,” PdO XIV (1987): 221–62. ———, La théologie de Jacques de Saroug, I–II (Kaslik, 1993, 2000). R. Boustan, M. Himmelfarb and P.Schäfer, eds., Hekhalot Literature in Context between Byzantium and Babylonia (Tubingen: Mohr Siebeck, 2013). S.P. Brock, “Baptismal Themes in the Writings of Jacob of Serugh,” SympSyr 1976 (OCA 205; 1978): 324–47. ———, Fire from Heaven. Studies in Syriac Theology and Liturgy (Aldershot, 2006). ———, The Luminous Eye, (Kalamazoo, MI: Cistercian Publications, 1992). ———, “Maggnanuta: a Technical Term in East Syrian Spirituality and its Background.” Pages 121–129 in Mélanges Antoine Guillaumont: Contributions a l’étude des christianismes orientaux. Cahiers d’Orientalisme 20 (Geneva, 1988). ———, “Passover, Annunciation and Epiclesis: Some Remarks on the Term aggen in the Syriac Versions of Lk 1:35,” NT 24 (1982): 224–33. D. Cerebaud, “Aspects de la Shekinah chez les Auteurs Chrétiens Syriens,” LM 123 (1–2): 91–125. I. Chernus, “Visions of God in Merkabah Mysticism,” JSJ 13.1–2 (1982): 123–46. ———, Mysticism in Rabbinic Judaism: Studies in the History of Midrash (Berlin/NY: 1982).

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PARTIAL LIST OF OCCURRENCES OF SOME KEY TERMS Angels: 299, 1319, 1330 Appearance (ḥézwâ): 376, 380, 396, 405–11, 450, 699–700 Banner (nišâ): 576 Bridge (gašra): 273 Crucified One (zaqîfâ): 1400 Depict (ṣûr): 421, 573, 744, 966–67, 1148–50 Essence (ʾitûtâ, ʾityâ): 5, 24, 283–84 Form, picture, depiction (ṣûrtâ): 322, 966–67, 1000 Glory (šûbḥâ): 39, 269, 600, 1320 Hidden Being: 283 Hidden Father: 735, 949–951 Hidden One: 3, 11, 598 Hidden Power: 547 Hidden sign: 113, 131 Hidden Will: 1073 Hidden Word: 25 Image (ṣalmâ): 51–2, 263, 839, 872, 967 Intellect (hawnâ): 78–9, 263–302, 444, 499 Likeness (dmûtâ): 280, 359, 824, 999, 1067 Love (ḥûbâ): 31, 38 Macrocosm/microcosm: 219–62 Majesty (rabûtâ): 1090 Mediator (meṣʿâyâ): 711, 1337 Mingled (mûzâgâ): 1339 Mystery (râzâ): 637, 662, 890 Only One (îhîdâyâ): 950 Overshadows, rests (aggen): 324, 1136 Path, way (ûrḥâ): 701, 851, 872 Pearls: 634, 1107, 1116, 1137, 1160 Place (atrâ): 271, 299–300, 325, 561, 570–3, 880, 1205, 1212, 1217, 1310, 1335, 1337, 1344

159

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Power (ḥaylâ): 21–22, 134, 143, 147, 163, 173, 175, 202–16, 219, 222, 233, 255, 270, 547 Praise (téšbuḥtâ): 38–60 Presence (šekintâ): 559, 573, 826, 1137, 1249 Sharers in the mystery: 731, 999 Sign (remzâ): 21, 98, 113, 140, 164, 966 Watcher(s): 462, 1190, 1253, 1305 Wonder (tehrâ): 16, 163, 302, 305, 312, 316, 335 Yoked (kédîdîn): 324, 445–6, 454, 492, 506–8, 571, 761, 991, 1055, 1335–6

INDEX OF BIBLICAL REFERENCES Genesis 1:26–27 9:6 9:11–17 22 Exodus 24:10 25:9ff Leviticus 16:2–5 I Kings 6 7:23–27 8:6–7 8:27 2 Chronicles 3:7–14 4:3–5; 14–15 Psalms 104 138:6 139:8 Song of Songs 5:10–16 Isaiah 6:1–6 66:1 Ezekiel 1:26–28

727, 1017 1017 714–16 627 975 1169 1152, 1165 1174 611–52 645–46 887 645–46 611–52 1051 63 72 1020–22 884, 1113 881–84, 1022 323, 699, 714, 1013–19

161

3:12–13 10:2–8 Daniel 2:18 7:13 Zephaniah 3:9 John 1:10 I Corinthians 1:24 Ephesians 1:9 2:14–15 Philippians 2:6–7

570, 588, 1260 1064

Colossians 1:15–20 1:20 1:26 I Timothy 2:5 Hebrews 1:1 9:11

871–72, 967–68 712 661–62

656 679 29 1329 21, 270 656 711–13 699, 727, 837, 1013–19

711–13 23 1256