Moshe Bar Kepha's Commentary on the Gospel of Luke 9781463242220

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Moshe Bar Kepha’s Commentary on the Gospel of Luke

Gorgias Eastern Christian Studies

59 Series Editors George Anton Kiraz István Perczel Lorenzo Perrone Samuel Rubenson

Gorgias Eastern Christian Studies brings to the scholarly world the underrepresented field of Eastern Christianity. This series consists of monographs, edited collections, texts and translations of the documents of Eastern Christianity, as well as studies of topics relevant to the world of historic Orthodoxy and early Christianity.

Moshe Bar Kepha’s Commentary on the Gospel of Luke

Edited and Translated by

Abdul-Massih Saadi

gp 2020

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2020 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.

‫ܚ‬

1

2020

ISBN 978-1-4632-4221-3

ISSN 1539-1507

A Cataloging-in-Publication Record is available from the Library of Congress.

Printed in the United States of America

TABLE OF CONTENTS Table of Contents ............................................................................................................ v Preface ............................................................................................................................. vii Acknowledgments........................................................................................................... ix Abbreviations and Sigla.................................................................................................. xi Commonly Cited Sources ............................................................................... xi Sigla .................................................................................................................. xiii Introduction ...................................................................................................................... 1 Moshe Bar Kepha: Churchman and Exegete ..................................................... 1 Contexts and Apologetic Implication of the Commentary on Luke ................... 3 Authenticity, Authorship and Content of the Commentary on Luke ................. 7 Moshe Bar Kepha and the History of Syriac Exegesis ..................................... 8 Moshe Bar Kepha’s Sources ............................................................................... 11 Moshe Bar Kepha’s Commentary on Luke and Ephrem’s Commentary on the Diatessaron ...................................................................................... 12 Moshe Bar Kepha’s Commentary on Luke and Philoxenus’ Commentary on Matthew and Luke ........................................................... 14 The Commentary on Luke and Syriac Biblical Versions ..................................... 16 Moshe Bar Kepha in the Scholarly Traditions of East and West ................. 18 Moshe Bar Kepha in Eastern Scholarship .................................................. 18 Moshe Bar Kepha in Western Scholarship ................................................. 20 Editions, Translations and Studies of Moshe Bar Kepha’s Exegesis ..... 24 Conclusion ............................................................................................................. 26 Notes on the Translation ..................................................................................... 26 Translation ...................................................................................................................... 29 Edition ........................................................................................................................... 275 Editing the Text .................................................................................................. 276 Bibliography .................................................................................................................. 469

v

To my departed mother, Evelyn Saadi-Sabbagh, My inspirer and exemplar in every stage of my life, my love, and my work. Her last advice to me: “Keep on the hard work because the narrow gate and hard way leads to the abundant life.” Rest in peace, Mom, in ultimate bliss with the LORD.

PREFACE Twenty years ago, as I was cataloging the films of Syriac manuscripts collected by the late professor Arthur Vööbus, I stumbled upon a certain piece that read, “Thus, by God’s (assistance), the interpretation of the blessed Luke is ended.” For me, it was the beginning of a long, open-ended scholarly journey with Moshe Bar Kepha’s writings. My first reaction was “I found it!” What has been thought to be lost is found, “rejoice with me.” I began the process of identifying the related pieces of films of the manuscript of the Commentary. There was no other way but to read each piece through a magnifier and decide (1) whether this piece was related to this Manuscript or not; (2) if yes, which part of the manuscript it was. The longest piece of Vööbus’ film consisted of 12 negative pictures. At the end, I picked up and arranged all related pieces of film in the proper sequence, guided by the sequence of the Gospel of Luke. With this ready information, I re-examined Barsum’s note on the existence of Moshe Bar Kepha’s Commentary on Luke under the number 68 in the Monastery of Dayr Zaʿfaran (of Mardin) and Vööbus’ article on “New Discovery…,” where he identified the manuscript as Mardin Syr 102. After a thorough search at the library of Dayr Zaʿfaran, we found no trace of the manuscript—not even its number. As a final resort, we went to the Church of the Holy Forty Martyrs in Mardin. Ms. 102 was among its collection, but there was no clear indication of its title and author. It became clear that by the time of the publication of Barsum’s book, the manuscript had been moved from the Monastery of Dayr Zaʿfaran, and its number had been changed. Tracing the manuscript became even more complicated by the move to Mardin, during which a few of the manuscript’s quires fell apart and were rebound in the wrong order. As a result, it was not easy to identify the manuscript’s title and author without searching through the manuscript. Being familiar with Moshe Bar Kepha’s writing, I began to flip through Ms. 102 page by page until I came to the first verse of the first chapter of Luke, written in red, which reads: “Because many sought to write the accounts of the deeds which we are familiar with.” Here was the beginning, and praise Him for its beginning and its end.

vii

ACKNOWLEDGMENTS This work is a revised and expanded version of my Ph.D. dissertation submitted to the Faculty of the Lutheran School of Theology at Chicago in 1999. My sincere gratitude is due to my advisors, Professor Edgar Krentz on the New Testament and Professor David Bundy on Syriac Studies. Their generosity in sharing of their prudence and scholarship is impossible for me to compensate. My sincere thanks and appreciation go to Professor Lucas van Rompay who read the first draft of the book and offered me valuable ideas and direction for revision. Likewise, I dearly thank Professor Jeff Childers for reading, revising, and reconstructing the introduction. Infinite appreciation and acknowledgment go to “the Patriarch” of Syriac studies in our generation, Professor Sebastian Brock. He kindly read the entire work and provided me with a list of valuable notes and thoughts, which I confidently adopted and incorporated. My sincere thanks go to Baylor University and its faculty and administrators, who granted me a semester sabbatical to turn the dissertation into book. I dearly thank and appreciate their sincere concern for my success as an instructor, researcher, and world’s servant. To my lovely wife Naila Saadi-Somi and my two children Isaac and Gadiel, who loudly cheered the completion the book.

ix

ABBREVIATIONS AND SIGLA ABD

Anchor Bible Dictionary (Ed. J. D. Freedman; 6 Vols.; New York: Doubleday, 1992) AJSLL American Journal of Semitic Languages and Literature AN Abr Nahrain ArOr Archiv Orientálni BR Revue biblique Byz Byzantion BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft CSCO Corpus Scriptorum Christianorum Orientalium Ex.T. Expository Times GOFS Göttinger Orientforschungen, Reihe Syriaca HTR Harvard Theological Review JAOS Journal of the American Oriental Society JAAS Journal of the Assyrian Academic Society JA Journal Asiatique JThS Journal of Theological Studies LQF Liturgiewissenschaftliche Quellen und Forschungen OCA Orientalia Christiana Analecta OCP Orientalia Christiana Periodica OC Oriens Christianus OIP Oriental Institute Publications OLP Orientalia Lovaniensia Periodica OS Ostkirchliche Studien PETSE Papers of the Estonian Theological Society in Exile PG Patrologiae Cursus Completus, series graeca PO Patrologia Orientalis PS Patrologia Syriaca RB Revue Biblique ROC Revue de l’Orient chrétien Commonly Cited Sources Bar Salibi = Vaschalde, Arthur Adolphe, ed. Dionysii bar Salibi Commentarii in Evangelia II (2). CSCO 113, Syr. 60. Louvain: Secrétariat du CorpusSCO, 1939. xi

xii

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Harklean = Kiraz, George Anton. ed. Comparative Edition of the Syriac Gospels: Aligning the Sinaiticus, Curetonianus, Peshîṭtâ and Ḥarklean Versions. New Testament Tools and Studies 21.1–4. Leiden / New York / Köln: E.J. Brill, 1996. Old Syriac Version = Kiraz, George Anton. ed. Comparative Edition of the Syriac Gospels: Aligning the Sinaiticus, Curetonianus, Peshîṭtâ and Ḥarklean Versions. New Testament Tools and Studies 21.1–4. Leiden / New York / Köln: E.J. Brill, 1996; Lewis, Agnes Smith, ed. The Old Syriac Gospels or Evangelion da-Mepharreshê, Being the Text of the Sinai or Syro-Antiochene Palimpsest, Including the Latest Additions and Emendations, with the Variants of the Curetonian Text, Corroborations from Many Other MSS., and a List of Quotations from Ancient Authors. London: Williams and Norgate, 1910; Bensly, Robert L. and Harris, James Rendel and Burkitt, Francis Crawford, eds. The Four Gospels in Syriac Transcribed from the Sinaitic Palimpsest. Cambridge: Cambridge University Press, 1894; Cureton, William, ed. Remains of a Very Ancient Recension of the Four Gospels in Syriac, hitherto Unknown in Europe. London: Murray, 1858. Hymnen de Fide = Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Fide. CSCO 154–155, Syr. 73–74. Louvain: L. Durbecq, 1955. Hymnen de Nativitate (Epiphania) = Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania). CSCO 186–187, Syr. 82–83. Louvain: Secrétariat du CorpusSCO, 1959. Hymnen de Ecclesia = Beck, Edmund. Des heiligen Ephraem des Syrers Hymnen de Ecclesia. CSCO 198–199, Syr. 84–85. Louvain: Secrétariat du CorpusSCO, 1960. Saint Ephrem: Commentaire de l’Évangile Concordant (1963) = Leloir, Louis, ed. and trans. Saint Ephrem. Commentaire de l’Évangile Concordant, Texte Syriaque (Manuscrit Chester Beatty 709). Chester Beatty Monographs 8. Dublin: Hodges Figgis, 1963. Saint Ephrem: Commentaire de l’Évangile Concordant (1990) = Leloir, Louis, ed. and trans. Saint Ephrem. Commentaire de l’Évangile Concordant, Texte Syriaque (Manuscrit Chester Beatty 709) Folios Additionnels. Chester Beatty Monographs 8. Leuven and Paris: Peeters, 1990. Ephrem’s Commentary on Tatian’s Diatessaron = McCarthy, Carmel, Saint Ephrem’s Commentary on Tatian’s Diatessaron: An English Translation of Chester Beatty Syriac MS 709 with Introduction and Notes. Journal of Semitic Studies Supplement 2. Oxford: Oxford University Press, 1993. Philoxenus of Mabbug (text), (trans) = Watt, John W., ed. Philoxenus of Mabbug. Fragments of the Commentary on Matthew and Luke. CSCO 392–393, Syr. 171–172. Louvain: Secrétariat du CorpusSCO, 1978. Mar-Jacobi Sarugensis Vol. = Bedjan, Paulus, ed. Homiliae selectae Mar-Jacobi Sarugensis. 5 Vols. Paris / Leipzig: Otto Harrassowitz, 1905–1910. The Commentaries of Ishoʿdad of Merv (txt), (trans) = Gibson, Margaret Dunlop, ed. The Commentaries of Isho‘dad of Merv, Bishop of Hadatha (c. 850 A.D.), in Syriac and English. Horae Semiticae 5–7, 10–11. Cambridge: Cambridge University Press, 1911, 1916.

ABBREVIATIONS

xiii

Eusebius in Syriac = Wright, William and McLean, Norman, eds. The Ecclesiastical History of Eusebius in Syriac Edited from the Manuscripts. Cambridge: Cambridge University Press, 1898. Eusebius, trans. = G. A. Williamson, trans., Eusebius, The History of the Church From Christ to Constantine. Minneapolis: Augsburg Publishing House, 1975. Sigla For the Translation [] = translation of restored or emended word of the Syriac text. [+] = word (or words) missing from the text. () = literal translation, which does not have similar English idiom; antecedents of pronouns; extra words to clarify the intended meaning; the sequence of the folio; and biblical references. For the Text [ ] = restoration of the text. [+] = unreadable word (or words) from the text. ( ) = the sequence of the folios, and biblical references.

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Fol. 1r of Moshe Bar Kepha’s Commentary on Luke

INTRODUCTION MOSHE BAR KEPHA: CHURCHMAN AND EXEGETE

Our knowledge of the life of Moshe Bar Kepha 1 comes primarily from the following sources: 1) two anonymous Vitae, the first of which exists in a shorter tenthcentury recension and a longer twelfth-century recension, 2 and the other a thirteenth-century composition based on the aforementioned long recension; 3 2) the Chronicle of Bar Hebraeus, 4 and 3) the anonymous Chronicle of 1234. 5 Though brief, the early Vita conveys a plausible portrait of Moshe Bar Kepha’s life. He was born probably around 813 in Balad, a town near the Tigris River in Mesopotamia. 6 At an

Also Mushe bar Kipho and Moses bar Kepha. See J. F. Coakley, “Mushe bar Kipho,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, ed. S. Brock et al. (Piscataway, NJ: Gorgias Press, 2011), 300. 2 Edition and translation by J. Reller, ed., Mose bar Kepha und seine Paulinenauslegung nebst Edition und Übersetzung des Kommentars zum Römerbrief, GOFS, I. reihe Syriaca 35 (Wiesbaden: Harrassowitz, 1994), 24–26 [24–29], 362–364. See J. S. Assemani, Bibliotheca Orientalis Clementino-Vaticana, in qua manuscriptos codices syriacos, arabicos, persicos, turcicos, hebraicos, samaritanos, armenicos, æthiopicos, Graecos, ægyptiacos, ibericos & malabaricos (Rome: Typis Sacrae Congregationis de Propaganda Fide, 1721), 2:218–219; W. Wright and S. Cook, A Catalogue of the Syriac Manuscripts Preserved in the Library of the University of Cambridge (Cambridge: University Press, 1901), 2: 807. 3 See E. Sachau, Die Handschriften-Verzeichnisse der Königlichen Bibliothek zu Berlin, vol. 23, Verzeichniss zur syrischen Handschriften (Berlin: A. Asher, 1899) 2.685–86. 4 J. Abbeloos and T. Lamy, eds., Gregorii Barhebræi Chronicon ecclesiasticum (Louvain: Peeters, 1872–77), 1:393–95; 2:215–18, 251. 5 J.-B. Chabot, ed., Anonymi auctoris chronicon ad annum Christi 1234 pertinens (CSCO 81; Paris: E. Typographeo Reipublicae, 1916) 275; translation by A. Abouna, Anonymi auctoris chronicon ad annum Christi 1234 pertinens (CSCO 354; Louvain: Secrain: ctoris chroni, 1974), 207. 6 Balad is in northern Iraq, above Mosul, and is currently known as “Old Mosul.” See Ignatius Aphram Barsoum, The Scattered Pearls: A History of Syriac Literature and Sciences, trans., Matti Moosa (Piscataway, NJ: Gorgias Press, 2003), 552. 1

1

2

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

early age, he joined the monastery of Mar Sergius 7 on the “Barren Mountain,” near Balad. There, he was educated under the guidance of Rabban Quryaqos. From this monastery, Moshe Bar Kepha launched out on his ecclesiastical career, becoming one of the most prolific and influential scholars of the Syrian Orthodox Church. As a churchman, Moshe Bar Kepha served in several ecclesiastical positions over a period of fifty years. 8 For ten years he ministered to his congregation in Takrit as a Periodeutes or Visitor (‫)ܣܥܘܪܐ‬. In about 863, he was elected bishop to the diocese of Beth Remman. 9 According to some sources, the united diocese included Beth Kiyonaya, Beth ʿArbaye, 10 and Mosul. 11 At his episcopal ordination, Moshe Bar Kepha was given the name Severus. Over the next forty years he served his diocese, but he also served the larger ecclesiastic community through his writings. He died in 903 and was buried in the monastery of Mar Sergius. Moshe Bar Kepha was a prolific writer. His writings reflect various aspects of West Syriac theology and ecclesiology in the ninth century. His literary legacy is especially important as a crucial piece of the chain linking the earlier Syriac exegetical tradition, beginning with Ephrem (d. 373) and including the classical period of the sixth–ninth centuries, with the “Syriac Renaissance” of the eleventh–thirteenth centuries, 12 the latter being represented in particular by Dionysius Bar Salibi and Bar Hebraeus. 13 Moreover, Moshe Bar Kepha’s use of sources crossed Christian confessional boundaries in such a way that his works are tinged with aspects of Syriac exegesis from both East and West Syriac traditions. Thus, Moshe Bar Kepha’s exegetical writings demonstrate a degree of cultural continuity up to the ninth century; and 8F

9F

10F

The monastery is located in northern Iraq, between Singar and Balad; see Barsoum, The Scattered Pearls, 566. 8 For a brief discussion of the varying traditions regarding Moshe Bar Kepha’s ecclesiastical career, see H. G. B. Teule, “Moses bar Kephā,” in D. Thomas and A. Mallett, ed., Christian-Muslim Relations: A Bibliographical History, volume 2: (900–1050) (History of ChristianMuslim Relations 14; Leiden: Brill, 2010), 98; also Mose bar Kepha und seine Paulinenauslegung nebst Edition und Übersetzung des Kommentars zum Römerbrief, 21–58. 9 Beth Remman is also known as Baremman; it was a town by the Tigris, northeast of Mosul, now in ruins. See Barsoum, The Scattered Pearls, 552. 10 Beth ʿArbaye is an ecclesiastical province that includes Beth Zabdai to the north, Balad to the south, and Nisibis. See A. Harrak, “Beth ʿArbaye,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 71. 11 British Library, Add. 17,188, fol. 1a, copied in the tenth or eleventh century, dë ‫“ ܐܦܣܩܘܦܐ ܕܒܝܬ ܪܡܢ ܘܕܒܝܬ‬the bishop of Beth Remscribes Moshe Bar Kepha as ‫ܥܖܒܝܐ‬ man and of Beth ʿArbaye”; W. William, Catalogue of Syriac Manuscripts in the British Museum, Acquired since the Year 1838 (London: Trustees of the British Museum, 1871), 620–622. 12 See Teule, “Renaissance, Syriac,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 350–51. 13 A. Vööbus, Discovery of the Exegetical Works of Moshe bar Kepha: The Unearthing of Very Important Sources for the Exegesis and History of the New Testament Text in the Version of the Vetus Syra, PETSE, 25 (Stockholm: Cultura, 1973), 11–13. 7

INTRODUCTION

3

through him, this continuity flourished into the twelfth and thirteenth centuries. His exegesis significantly contributed to the development of the hermeneutical tradition among various churches in the ninth century and beyond. 14 ̈ Moshe Bar Kepha is credited with having written ‫ܬܘܖܓܡܐ‬ (“expositions”), ̈ ̈ ̈ ‫“( ܥܠܠܬܐ‬arguments”), ‫“ ܢܘܗܖܐ‬illuminations”), and ‫“( ܦܘܫܩܐ‬commentaries”). 15 The thirteenth-century Vita succinctly groups his writings into three categories: 1) commentaries on Old and New Testaments, 2) a commentary on logic, and 3) “other writings.” In the last category, he wrote extensively on liturgy in various genres, including an important commentary on the eucharistic service. 16 The Vita records that Moshe Bar Kepha specifically wrote polemics against “heretics”; and although he discusses this theme throughout his surviving writings, his book against heresies remains lost, unfortunately. 17 As for his commentary on ̈ the logic of Aristotle, the Vita stated: ‫ܠܟܬܒܐ ܕܡܠܝܠܘܬܐ ܒܡܠܬܐ ܦܬܝܬܐ‬ ... ‫ܘܦܫܩ‬ ‫“ ܘܬܡܝܗܬܐ‬he commented on the books of logic in admirable details.” A. Vööbus, on the other hand, identified a surviving fragment in a single manuscript. 18 Others of his masterworks that have been lost include “Two Volumes on the Theologian,” (i.e. Gregory of Nazianzus) and a book of Church History. 14F

15F

17F

CONTEXTS AND APOLOGETIC IMPLICATION OF THE C OMMENTARY ON

L UKE

Moshe Bar Kepha adds a significant legacy to Syriac exegesis. The presentation of his Commentary on Luke in this volume contributes to our understanding of the wider Syriac exegetical tradition, yet it also illumines our appreciation of Moshe Bar Kepha’s motives and methods in writing the Commentary. Whereas Moshe Bar Kepha addresses Muslims directly in his treatise on free will, titled “Against the Hagarenes,” 19 in his other surviving works—including the A. Baumstark, “Die Evangelienexegese der Syrischen Monophysiten,” Orients Christianus 2 (1902): 151. 15 Vööbus, “New Manuscript Discoveries for the Literary Legacy of Mose Bar Kepha: The Genre of Theological Writings,” HTR 68 (1975): 337; for basic bibliography, see Coakley, “Mushe bar Kipho,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 300. 16 R. Connolly and H. Codrington, Two Commentaries on the Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bar Kepha: together with the Syriac Anaphora of St James and A Document Entitled the Book of Life (Oxford and London: Williams and Norgate, 1913). 17 S. Griffith, “Free Will in Christian kalām: Moshe bar Kepha Against the Teachings of the Muslims,” Le Muséon 100 (1987): 143–59. 18 Vööbus, “New Manuscript Discoveries for the Literary Legacy of Mose Bar Kepha,” 377, n. 6. 19 This treatise is in preparation for publication by the present author. It is found in ܺ ܰ ܶܳ ܰ ܺ ‫ܡܪ‬ ܰ British Library, MS 827, Add. 14731. On Fol. 11r, the title reads: ‫ܝܡܝܢ‬ ‫ܠܘܩܒܠ ܡܗܓ�ܝܐ ܕ‬ ܳ ܰ ܺ ܺ ܳ ܺ ܳ ܳ ܰ ܳ ܶ ܳ ܶ ܳ ܳ ܳ ܺ ‫ܝܫܬܐ‬ ̣ ‫“ ܐܦ ܗܢܘܢ ܠܚܐܪܘܬܐ܇ ܘܐܡܪܝܢ ܕܡܢ ܐܠܗܐ ܟܬܝܒܐ ܥܠܝܢ ܛܒܬܐ ܐܘ ܒ‬Against Mhagraye who cancel the freedom and say that it is by God prescribed upon us the good or the bad.” 14

4

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Commentary—consideration of the Muslim-dominated context is clearly evident in the background. Throughout the Commentary, Moshe Bar Kepha intends to fortify the credibility of the Christian faith for readers in this context. His approach to this task has three dimensions: 1) evoking the earlier Syriac exegetical subjects and deploying them instructively for his contemporary context, 2) expressing beliefs common to all Christians, arguing that their differences in fact point to their unity, and 3) responding to the Muslims’ objections by way of instructing Christian communities on the central tenets of Christianity. All three dimensions constitute a fundamentally apologetic purpose in reaction to pressures that Christians felt due to the actions of the tenth Caliph al-Mutawakkil (d. 861) and the consequences of his policies, which put the fate of the Christians and their heritage in question. 20 During his long life of ministry, living close to the capital of the caliphate, Moshe Bar Kepha experienced the rule of ten Abbasid caliphs: Al-Maʿmun (d. 833), al-Muʿtasim (d. 842), al-Wathiq (d. 847), al-Mutawakkil (d. 861), al-Muntasir (d. 862), al-Mustaʿin (d. 866), al-Muʿtaz (d. 869), al-Muhtadi (d. 870), al-Muʿtamid (d. 892), and al-Muʿtazid (d. 902). This period was the most powerful and stable period for the Abbasid Empire, but it was also a period of significant internal stress, 21 which negatively affected the Christian subjects. Despite the fact that Christians were still the majority in number, their security depended on their compliance with their dhimmi (“protectorate”) status and their willingness to serve the interests of the Abbasid rulers. 22 In the second half of the ninth century, the Syriac Christian communities were shaken by the radical shift in the social and religious policies of the Abbasid Empire brought by the tenth Caliph, al-Mutawakkil (847–861), and the continuation of these policies by his successors. 23 As these new policies were implemented, Islamic auSee W. Wright, Catalogue of Syriac Manuscripts in the British Museum acquired since the Year 1838 (London: Gilbert and Rivington, 1870–1872), Vol. 2, p. 853. 20 For general discussion of the circumstances of non-Muslims in early Islam, see D. M. Freidenreich, “Christians in Early and Classical Sunni Law,” in Christian-Muslim Relations: A Bibliographical History, volume 1: (600–900), D. Thomas and B. Roggema eds., History of Christian-Muslim Relations 11 (Leiden: Brill, 2009), 99–114; A. Fattal, Le statut légal des nonmusulmans en pays d’Islam (Beirut: Dar el-Machreq, 1995); Milka Levy-Rubin, Non-Muslims in the Early Islamic Empire: from Surrender to Coexistence (Cambridge: University Press, 2011). 21 See M. Bonner, “The Waning of Empire: 861–945,” in The New Cambridge History of Islam, Volume 1: The Formation of the Islamic World: Sixth to Eleventh Centuries, ed. C. F. Robinson (Cambridge: University Press, 2010), 305–59. 22 See D. C. Dennett, Conversion and the Poll Tax in Early Islam, Harvard Historical Monographs 22 (Cambridge, MA: Harvard University Press, 1950), 35–43. Fulfilling their dhimmi status, Christians had to pay requisitions (Jizyah) in humiliation (Q 6:26); the amount of this requisition and the degree of humiliation varied from one ruler to another. 23 Moshe Bar Kepha was contemporary to six of al-Mutawakkil’s successors. LevyRubin argues that al-Mutawakkil’s severity may not have been atypical (“Shurut ‘Umar: from Early Harbingers to Systematic Enforcement,” in D. M. Freidenrich and M. Goldstein, eds.,

INTRODUCTION

5

thorities severely oppressed Muʿtazilites, 24 Christians, and other religious groups. 25 Along with many Christians, Moshe Bar Kepha suffered under the new policies, 26 which severely harassed the Christian communities economically, socially, physically, psychologically, and religiously. 27 Al-Mutawakkil’s rules, which he ascribed to ʿUmar (d. 644), the second Rashidite Caliph, became known as the “Pact of ʿUmar,” or the “Conditions of ʿUmar.” 28 The “Pact” greatly restricted the freedom of Christians.29 In his exegetical work on the Hexameron, Moshe Bar Kepha bitterly complained about alMutawakkil, who imprisoned the Patriarch of the Armenian Church, referring to him by his first name, Jaʿfar. 30 Many priests, bishops, and theologians were imprisoned, and others suffered silently. 31 Among other prohibitions, the Pact forbade Beyond Religious Borders: Interaction and Intellectual Exchange in the Medieval Muslim World [Philadelphia: University of Pennsylvania Press, 2012], 30–43). 24 Unlike his predessors, al-Mutawakkil sided with traditionalist Muslim thinkers against the Muʿtazilites, also known as “the free thinkers,” or “the people of [the divine] justice and unity,” .‫أھﻞ اﻟﻌﺪل واﻟﺘﻮﺣﯿﺪ‬. See F. Denny, An Introduction to Islam (New York: Macmillan, 1985), 198–206; A. Bū Mulḥim, Rasāʼil al-Jāḥiz [‫ اﻟﺮﺳﺎﺋﻞ اﻟﻜﻼﻣﯿﺔ‬،‫( ]رﺳﺎﺋﻞ اﻟﺠﺎﺣﻆ‬Beirut: Dar Maktabat al-Hilaal, 2002), 3:40. 25 A. Abuna, The History of the Eastern Syriac Church [‫( ]ﺗﺎرﯾﺦ اﻟﻜﻨﯿﺴﺔ اﻟﺴﺮﯾﺎﻧﯿﺔ اﻟﺸﺮﻗﯿﺔ‬Beirut: Dar al-Mashriq, 1993), 2:173–78. 26 See Teule, “Moses bar Kephā,” 98–99. 27 Mari and Saliba, the thirteenth-century East Syriac historians, complained bitterly about al-Mutawakkil’s policies, saying: “He had subjugated the scholars and the writers of his time and diminished their honor, and made science and its seekers his enemy. Moreover, he killed many authors and confiscated their properties and destroyed their homes. Thus, the people of Dhimmi [Christians] suffered a great deal of afflictions, harms, and humiliation by forcing them to change their clothes, and through destruction of their churches and cemeteries, leveling it with the earth… Furthermore, in all places, he ordered the humiliation of Nasareh (Christians), and to make them wear blue robes.” H. Gismondi, ed., Maris Amri et Slibae, De Patriachis Nestorianorum Commentaria (Rome: Excudebat de Luigi, 1896), 71. 28 A. Tritton, The Caliphs and their Non-Muslim Subjects: A Critical Study of the Covenant of ʿUmar (London/ New York, Routlege: 2008), 12. 29 J. Fiey details the “Umar Conditions” imposed by al-Mutawakkil, and discusses their humiliating impact on the Christians; see Fiey, Ahwal Al-Nasara [ ‫أﺣﻮال اﻟﻨﺼﺎرى ﻓﻲ ﺧﻼﻓﺔ ﺑﻨﻲ‬ ‫( ]ﻋﺒﺎس‬trans. Husni Zinah; Beirut: Oriental Library, 1990), 141–42; Fiey, Chrétiens syriaques sous les Abbasides surtout à Bagdad (749–1258), CSCO 420 (Louvain: Secrétariat du CorpusSCO, 1980). 30 L. Schlimme, Der Hexaemeronkommentar des Moses bar Kepha: Einleitung, Übersetzung und Untersuchungen, Göttinger Orientforschungen, I. Reihe: Syriaca 14, Teil II (Wiesbaden: Otto Harrassowitz, 1977), 644. 31 S. Moffett, A History of Christianity in Asia, volume 1: Beginnings to 1500 (San Francisco: HarperSanFrancisco, 1992), 35–59.

6

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Christians from criticizing Islam, on pain of death. Furthermore, al-Mutawakkil imposed psychological pressure on both lay and learned Christians by recruiting Muslim writers to challenge Christian teachings and thereby humiliate the Christians, especially in the eyes of the Muslim populace. 32 In such strained circumstances, the Christian communities, with no capacity to respond formally to these policies, had little choice but to endure their fate as a marginalized and repressed population. Yet there is evidence that they attempted to deal internally with their religious differences in relatively harmonious ways. It would seem that this more cordial relationship between Christian communities was partially due to a reaction on their part to the aggressive Islamization policy of alMutawakkil. The Muslims had always viewed the differences among Christians as an obvious sign of the non-credibility of Christian faith. They invoked their scripture, citing, “We caused among them [the Christians] animosity and hatred until the Day of Resurrection.” 33 Since Muslim polemicists often highlighted the fact of Christian division in their refutation of the Christian faith, 34 it appears that many Christian communities sought to express greater unity. Muslims also frequently criticized central Christian doctrines, including the divinity of Jesus, the Trinity, the Incarnation, the integrity of the Bible, free will, and the Christian concept of Paradise. In his efforts to strengthen Christian communities by way of instruction, Moshe Bar Kepha writes and elaborates on two topics in his Commentary on the Gospel of Luke: the credibility of the Christian faith and the validity of Christian doctrines. In his treatment of these subjects, he concludes that Christians are in agreement on all points that define the Christian faith. At the same time, he opportunely uses these same topics to clarify the essential differences between Christians and MusAl-Jahiz explains that his Letters against Christians were in response to al-Mutawakkil’s request. See al-Jahiz, Rasail al-Jahiz [‫( ]رﺳﺎﺋﻞ اﻟﺠﺎﺣﻆ‬Cairo: al-Hangi, 1979), 303–51, especially 303. Likewise, the East Syriac physician ʿAli Ibn Rabban al-Tabari, converted to Islam and responded to al-Mutawakkil’s appeal, writing a treatise against Christians entitled, al-Radd ʿala al-Nasara, or “Refutation of the Christians” (see A. Nuweihed, ed., Kitab al-din wal-dawla [ ‫ﻛﺘﺎب‬ ‫[ ]اﻟﺪﯾﻦ واﻟﺪوﻟﺔ‬Beirut: Dar al-Afaq al-Jadida, 1979] 34–36; A. Mingana, trans., The Book of Religion and Empire (Manchester, Longmans-Green, 1922), 2–5. 33 Surat al-Mā’idah, 5: 14 reads: ‫ﮫ‬ � ‫ﺎرى أَ َﺧ ْﺬﻧَﺎ ﻣِ ﯿﺜَﺎ َﻗ ُﮭ ْﻢ ﻓَﻨَﺴُﻮا َﺣ‬ ِ ِ‫ﻈﺎ ﻣِ ﱠﻤﺎ ذُ ّﻛ ُِﺮوا ﺑ‬ َ ‫َوﻣِ ﻦَ اﻟﱠﺬِﯾﻦَ ﻗَﺎﻟُﻮا إِﻧﱠﺎ َﻧ‬ َ ‫ﺼ‬ ‫ف ﯾُﻨَﺒِّﺌ ُ ُﮭ ُﻢ ﱠ‬ . َ‫ﺼﻨَﻌُﻮن‬ ْ ‫�ُ ﺑِ َﻤﺎ ﻛَﺎﻧُﻮا َﯾ‬ َ ‫“ ﻓَﺄ َ ْﻏ َﺮ ْﯾﻨَﺎ ﺑَ ْﯿﻨَ ُﮭ ُﻢ ْاﻟﻌَﺪ ََاوةَ َو ْاﻟﺒَ ْﻐ‬And from those who َ ‫ﻀﺎ َء إِﻟَﻰ ﯾَ ْﻮ ِم ْاﻟ ِﻘﯿَﺎ َﻣ ِﺔ َو‬ َ ‫ﺳ ْﻮ‬ say, ‘We are Christians’ We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.” 34 For example, the contemporary al-Jahiz (d. 869) declared: “Even if one were to exert every effort, and summon all his intellectual resources for understanding their teaching concerning Christ, he would still fail to comprehend the nature of Christianity, especially its doctrine of the Divinity. How can you understand that, for if you asked about Christ to two Nestorians, sons of the same father and mother, the answer of the first one would contradict the answer of his brother. This holds true also of the Melchites and Jacobites,” see al-Jahiz, Rasail al-Jahiz, 333–34. 32

INTRODUCTION

7

lims. In contrast to the Muslim polemicists, who aimed to undermine the Christian faith and gain converts, the restricted Moshe Bar Kepha simply aims to protect and reinforce his Christian communities by equipping them with biblical responses to the Muslims’ objections. 35 It was in this context of external pressure under the Islamization policy of alMutawakkil and of an internal experience of open and receptive relationships among Christians of different traditions that Moshe Bar Kepha ministered to his community and wrote his Commentary on Luke. His Commentary models an ecumenical and theological approach, especially in its Christology, reflecting the receptivity of his context while adopting an apologetic approach in response to Islam and the Muslim polemical agenda. 36

AUTHENTICITY, AUTHORSHIP AND CONTENT OF THE C OMMENTARY ON

L UKE

The authenticity of the text is supported by internal and external evidence. The ascription of the authorship to Moshe Bar Kepha is clear. The last colophon at the end of the Commentary, in red, was copied by the scribe and credits Moshe Bar Kepha for its authorship; beneath it, the scribe (11th–12th century) wrote his name and the purpose for copying this manuscript. 37 Internally, the Commentary on Luke exhibits the same style of writing and manner of argument as Moshe Bar Kepha’s earlier Commentary on Matthew. The Commentary on Luke contains at least twenty-five explicit references to the Commentary on Matthew 38—especially in discussions of shared synoptic episodes. All the references correspond to passages in his Commentary on Matthew. Moreover, in both commentaries he addresses his contemporary Bishop Ignatius, who asked him to write commentaries on the Gospels of Matthew and Luke. 39 The anonymous 13th-century Vita testifies to the note that Moshe bar See U. Rudolf, “Christliche Bibelexegese und Mu’tazilitische Theologie. Der Fall des Moses bar Kepha (gest. 903 n. Chr.),” Oriens 34 (1994): 299–313. 36 A. Saadi, “Ninth Century Syriac Exegete and Apologist: Moshe Bar Kepha’s Commentary on Luke,” Hugoye: Journal for Syriac Studies 20.1 (2017): 231–256. 37 The colophon reads: “Thus, by God’s (assistance), the Commentary of the blessed Luke is ended, which is composed by the holy bishop, Moshe, whose surname is Bar Kepha. Yeshuʿ, the sinner, by name, a deacon, who was a teacher in the Church of the Syrians in Mosul, the fortified city, wrote (this Commentary) for the benefit of his soul.” (fol. 101v). 38 The Commentary on Matthew survives in two Syriac manuscripts: B.L. Ms. 720, Add. 17274, fol. 50r–151, dated to 11th/ 12th century; and Mardin 101, dated to the 13th century. I am currently preparing an edition and translation of the commentary based on these two manuscripts. 39 See chapter 23, fol. 97r of this manuscript. It reads: “O bishop Mar Ignatius, it is not necessary to reinterpret them here, especially as we have already made the interpretation of Matthew to you and for you.” 35

8

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Kepha wrote to his Bishop Ignatius, who had asked him to write commentaries on the Gospel. 40 The literary style and theological arguments all point to Moshe Bar Kepha’s aü thorship of this Commentary, supporting its authenticity. Furthermore, his ‫ܬܘܖܓܡܐ‬ ̈ ̈ (interpretations / homilies), ‫( ܥܠܠܬܐ‬causes / occasions), ‫( ܢܘܗܖܐ‬enlightenment / ̈ instruction), and ‫ܦܘܫܩܐ‬ (explanations / commentaries) extensively use or intersect with the Commentary on Luke. Dionysius Bar Salibi (d. 1171), in particular, cites Moshe Bar Kepha’s commentaries as one of his sources, 41 quoting lengthy excerpts in his own Commentary on Luke; the excerpts match the text of Moshe Bar Kepha’s Commentary nearly verbatim. 42 All these excerpts prove Moshe Bar Kepha’s authorship of this Commentary on Luke. As for the content and structure, Moshe Bar Kepha’s Commentary on Luke follows the Gospel of Luke, seriatim. He is the first Syriac exegete to comment on every verse of the Gospel rather than to treat one episode after another. Unlike previous exegetes, he skips only the synoptic episodes that Luke shares with Matthew, referring his reader to his Commentary on Matthew. Along with the Commentary’s rich apologetic content, the text is a gold mine, preserving earlier Syriac patristic interpretations from the fourth century onward. 43 40F

41F

MOSHE BAR KEPHA AND THE HISTORY OF SYRIAC EXEGESIS

The roots of Syriac exegesis extend back earlier than the fourth century, mainly surviving in the writings of Ephrem (d. 373) and Aphrahat (c. 345), whom all Syriac traditions claim as the predecessors of their teachers and exegetes. For example, Barḥadbšabba of Ḥulwan (c. late 6th century), 44 the East Syriac writer, in his writing about “The Cause of the Foundation of Schools,” expressed the idea, popular in his times, that Ephrem’s exegetical tradition represents the continuation of the Syriac tradition and transmission since Addai the Apostle (first and early second century). 45 218.

40

See Moshe Bar Kepha’s Vita in Assemani, ed., Bibliotheca orientalis Clementino-Vaticana,

J. Sedláček, and I.–B. Chabot, eds., Dionysii Bar Ṣalībī Commentarii In Evangelia, CSCO 98 (Parisiis: e Typographeo reipublicae: 1906), (text) 3, (tr.) 5. 42 While examples abound, for a quick glance, compare Moshe Bar Kepha’s Commentary on Luke 1:1 to Bar Salibi’s Commentary on Luke 1:1; see Bar Salibi, 225; trans. Dionysii bar Salibi II (2), CSCO 114, Scriptores Syri 61 (Louvain: Secrétariat de CorpusSCO, 1940), 182. The reader can observe overwhelming examples throughout the Commentary. 43 See details below in “Moshe Bar Kepha’s Commentary Sources.” 44 Concerning the identity of Barḥadbšabba of Ḥulwan in relation to Barḥadbšabba ʿArabaya see A. Becker and J. Childers, “Barḥadbshabba ʿArabaya,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 57–58. See also A. Becker, Sources for the Study of the School of Nisibis, Translated Texts for Historians 50 (Liverpool: Liverpool University Press, 2008), 11– 16. 45 Barḥadbšabba of Ḥulwan stated that “Up to date, it was interpreted from the traditions of Mar Ephrem; these, as they say, were transmitted from Addai the Apostle.” ‫ܐܠܐ‬ 41

INTRODUCTION

9

Ephrem’s thought and style in particular dominate Syriac exegesis throughout the rest of its history. Like Aphrahat, Ephrem is notable for showing less Hellenized thoughts, demonstrating a genuine form of Semitic Christianity, which was still largely un-Hellenized. 46 Over time, the influence of the Greek schools of interpretation was inevitable due to the consequences of the formal dogmatic divisions among Christians. Syriac Christians, likewise, were formally divided into two main groups: West Syriac communities (so-called Monophysites, or Miaphysites) were adherents of the teachings of the School of Alexandria, 47 while East Syriac communities (so-called Dyophysites, or “Nestorians”) were adherents of the interpretations of the School of Antioch. 48 West Syriac scholars translated the Greek writings of Cyril of Alexandria (d. 444) and Severus of Antioch (d. 538), among others, while the East Syriac communities translated, among others, the writings of Theodore of Mopsuestia (d. 428). In the process of linguistic and theological transfer, Greek elements in the Syriac tradition were enhanced and dogmatized, yet the Syriac Semitic culture and its distinctive traditions of biblical exegesis remained dominant in the Syriac churches. In Moshe Bar Kepha’s lifetime, many Christian apologists accentuated a reconciliatory attitude to confirm that the differences among Christians were insignificant. Moshe Bar Kepha, in his turn, not only made an apology for the Christian communities, but also attempted to claim the Syriac exegetical tradition as a common ground shared between the various Syriac communities. Thus, he used the Syriac sources extensively—beginning with Ephrem, whose writings are considered by all Syriac communities as a common basis for their teaching. Likewise, although Moshe ̈ ̈ ‫ܡܬܝܒܠܢ‬ ‫ ܗܠܝܢ ܕܐܝܟ ܕܐܡܪܝܢ ܡܢ ܐܕܝ ܫܠܝܚܐ‬:‫ܡܫܠܡܢܘܬܐ ܕܡܪܝ ܐܦܪܝܡ ܡܦܫܩ ܗܘܐ‬ ‫ܕܫܥܬܐ ܡܢ‬ ̈ .‫ܗܘܝ‬ See A. Scher, ed., Mar Barhadbšabba ʿArbaya, évêque de Halwan (VIe siècle), Cause de la fondation des écoles, Patrologia Orientalis 4.4 [18] (Paris: Firmin-Didot, 1908), 382 [68]. See an English translation of the entire Cause by A. Becker, “Barḥadbeshabbā, The Cause of the Foundation of the Schools: Translation and Notes,” in Sources for the Study of the School of Nisibis, Translated Texts for Historians 50 (Liverpool: Liverpool University Press, 2008), 94−160. See the comments of L. van Rompay, “The Christian Syriac Tradition of Interpretation,” in Hebrew Bible/Old Testament: The History of Interpretation. Vol. I: From the Beginnings to the Middle Ages (Until 1300). Part 1: Antiquity ed. Magne Sæbø (Göttingen: Vandenhoeck & Ruprecht, 1996), 632–633. 46 S. Brock, The Syriac Fathers on Prayer and the Spiritual Life, Cistercian Studies Series 101 (Kalamazoo: Cistercian Publications, 1987), p. xi; Brock, The Luminous Eye: The Spiritual World Vision of St Ephrem (Kalamazoo: Cistercian Publications, 1992), 160. See also Ute Possekel, Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian, CSCO 580 (Leuven: Peeters, 1999). 47 S. Brock, “Miaphysite, Not Monophysite!,” Cristianesimo nella storia 37.1 (2016): 45– 54. 48 S. Brock, “The ‘Nestorian’ Church: A Lamentable Misnomer,” Bulletin of the John Rylands University Library of Manchester 78.3 (1996): 23–35.

10

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Bar Kepha used many writings from the West Syriac tradition, he also employed many from the East Syriac tradition, ostensibly considered the rival tradition. 49 Throughout his Commentary, Moshe Bar Kepha avoids using controversial and dogmatic terms, instead explaining the text in ways calculated to be seen as acceptable by all Christian groups. 50 It is noteworthy that Moshe Bar Kepha scarcely uses the writings of Cyril of Alexandria (d. 444), despite the fact that Cyril’s own influential Commentary on Luke had been translated into Syriac. Cyril was considered the most prominent figure representing the Christological doctrine of One Nature (Miaphysite), which the West Syriac Church holds. At the same time, Cyril was the vigorous leading campaigner against Nestorius, whom the Syriac Church of the East venerates. Cyril’s campaign resulted in the deposition of Nestorius in the Council of Ephesus in 431 CE. Ultimately, Cyril’s style and arguments are very different from those of Moshe Bar Kepha, who refers to Cyril only once; 51 even that solitary reference is in conjunction with the name of Severus and does not include a specific quotation. Regarding Severus, Moshe Bar Kepha refers to him twice as the author of a hymn praising the God-Bearer. 52 Severus’ writings include exegetical treatments of passages from Luke, such as his fourth homily, “Before the Feast of Nativity.” 53 Since Severus’ homily concentrated on Christological dogma, advocating the doctrine of One Nature against that of the Two Natures, Moshe Bar Kepha avoids quoting this. Moreover, Moshe Bar Kepha criticizes the Greek exegetes of the East Syriac tradition— namely, Theodore of Mopsuestia—on certain points, something that other East Syriac writers also did. 54 Yet he does not spare the exegetes of his own tradition from criticism on various issues as well. 55 Moshe Bar Kepha’s exegetical works were appreciated by both Syriac traditions. Dionysius bar Salibi (d. 1171) and Bar Hebraeus (d. 1268) from the West Syriac tradition both acknowledged Moshe Bar Kepha’s contribution, while Abdullah Ibn at-Tayyib (d. 1043) 56 and the thirteenth-century author of Gannat Bussame do so within the East Syriac tradition. 57 In other words, Moshe Bar Kepha’s exegetical 52F

53F

54F

See details below in Moshe Bar Kepha’s Sources. Saadi, “Ninth Century Syriac Exegete and Apologist: Moshe Bar Kepha’s Commentary on Luke,” 231–256. 51 Fol. 10v. 52 Fol. 10v; fol. 71r; E. Brooks, James of Edessa. The Hymns of Severus of Antioch and Others, Patrologia Orientalis 6.1 (Paris: Firmin-Didot, 1911), 56. 53 M. Briére and F. Graffin, ed. and tr., Les homiliae cathedrales de Sévère d’Antioche: traduction syriaque de Jacques d’Édesse (PO 38.2; Turnhout: Brepols, 1976), 300–03. 54 The Commentaries of Ishoʿdad of Merv, 3.11, 152. 55 Cf. fols. 11v–12r, where Moshe Bar Kepha criticized Philoxenus of Mabbug. 56 J. Sanders, “Moses Bar Kepha bei Ibn at-Tayyib,” OCA 221 (1983): 253–60. 57 G. J. Reinink, Studien zur Quellen- und Traditionsgeschichte des Evangelienkommentars der Gannat Bussame, CSCO 414, Subs. 57 (Louvain: Secrétariat du CorpusSCO, 1979), 90–113; 49 50

INTRODUCTION

11

writings successfully crossed denominational boundaries to link the earlier Syriac exegetical tradition to the later period of Syriac literature, which flourished in the twelfth and thirteenth centuries.

MOSHE BAR KEPHA’S SOURCES

Moshe Bar Kepha’s works are encyclopedic in the number of Syriac sources they reference. Scholars have identified over fifty earlier sources in some of Moshe Bar Kepha’s writings, 58 many of which appear explicitly or implicitly in his Commentary on Luke. Some of these sources are otherwise lost, so far as is known; others are lost in their original language but preserved in translations; still others are preserved but with some lacunae in the texts. As Moshe Bar Kepha drew on so many earlier Syriac writers, he became a significant preserver and transmitter of the early Syriac heritage of biblical commentaries up to his day in the ninth century. Likewise, he became a link to this heritage for commentators in the centuries following. As already mentioned, Moshe Bar Kepha draws on Ephrem’s writings as a main source of exegetical insight. In addition to Ephrem’s writings in general—and Ephrem’s Commentary on the Diatessaron in particular—he explicitly mentions and uses Philoxenus of Mabbug’s (d. 523) Commentary on Matthew and Luke as well as other writings of Philoxenus. He also refers to the writings of Jacob of Sarug (d. 521), Jacob of Edessa (d. 708), Severus of Antioch (d. 538), Cyril of Alexandria (d. 444), John Chrysostom (d. 407), Gregory the Theologian (d. 389), Evagrius (d. 399), Theodore of Mopsuestia (d. 428), Theodoret of Cyrrhus (d. 460), and Eusebius of Caesarea (d. 340). Some of these authors wrote in Syriac; others wrote in Greek but had been translated into Syriac centuries before. Other categories of sources used by Moshe Bar Kepha in his Commentary on Luke include: firstly, familiar but less known, often anonymous sources, such as the Cave of Treasures, the Protevangelium of James, and Odes of Solomon; secondly, less familiar Christian and Jewish sources such as the story of Zechariah’s martyrdom 59 and the explanation in Luke of the Widow and the Judge; 60 and thirdly, biblical texts. Reinink, ed., Gannat Bussame. I. Die Adventssonntage, CSCO 501–502, Syr. 211–212 (Louvain: Peeters, 1988). 58 See J. Reller, Mose bar Kepha und seine Paulinenauslegung nebst Edition und Übersetzung des Kommentars zum Römerbrief, 164; J. Coakley, “The Explanations of the Feasts of Moše bar Kepha,” In IV Symposium Syriacum, 1984: Literary Genres in Syriac Literature, ed. H. J. W. Drijvers, R. Lavenant, C. Molenberg, and G. J. Reinink, OCA 229 (Roma: Pontificium Institutum Studiorum Orientalium, 1987), 403–410; L. Schlimme, Der Johanneskommentar des Moses bar Kepha, Göttinger Orientforschungen, I. Reihe: Syriaca 18. 4 Vols (Wiesbaden: Otto Harrassowitz, 1978–1981), xi–xxx; I. Barsoum, The Scattered Pearls, 350–55. 59 Cf. Fol. 20v, Lk 1:80b. The mentioned story is significantly different than the tradition found in E. Budge, ed. The History of the Blessed Virgin Mary and The History of the Likeness of Christ which the Jews of Tiberias Made to Mock At: The Syriac Texts Edited with English Translations, Luzac’s Semitic Text and Translation Series 4–5 (London: Luzac and Co., 1899), txt., 37–38; trans., 42–43. For early and Medieval Jewish and Christian traditions about the death

12

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Earlier exegetes from the East and the West Syriac traditions often used the “question and answer” format as a way of structuring their discussions of biblical texts in a dialectical style of discourse. Moshe Bar Kepha draws heavily on the style and content of that tradition. 61 For example, when Moshe Bar Kepha interprets a verse, he routinely discusses the questions and/or answers of his sources, introducing them with the formulae: “some ask…,” “some say…,” “we ask…” and “we answer…” Thus, the literary style ensures that the Commentary is a repository of earlier sources. Thanks to Moshe Bar Kepha’s method of citation, one can easily locate lengthy quotations, even if he does not explicitly give their author or source. He may begin with the formula, “someone says…” or “we need to investigate this…” and then report the whole citation. After giving the citation, he generally discusses its contents and analyzes the cited sources. Because of this method, Moshe Bar Kepha’s Commentary reveals some of the missing parts of Philoxenus’ Commentary on Luke, which has been edited and translated by J. Watt 62 and D. Fox.63 The same can be said concerning some of the missing parts of Ephrem’s Commentary on the Diatessaron in Syriac. 64 As J. Harris suggested, portions of the lost work of The Succinct Exposition of Matthew might be found lurking in Moshe Bar Kepha’s exegetical writings. 65 Moshe Bar Kepha’s Commentary on Luke and Ephrem’s Commentary on the

Diatessaron

Moshe Bar Kepha’s Commentary on Luke includes quotations from Ephrem’s Commentary on the Diatessaron, as well as from Ephrem’s other writings. The work seems to have been his primary source despite the organization of the Diatessaron, which combines the synoptic episodes of the four gospels in a single narrative. When disof Zecharaiah, see Richard Kalmin, “Zechariah and the Bubbling Blood: An Ancient Tradition in Jewish, Christian, and Muslim Literature,” in Jews, Christians, and Zoroastrians: Religious Dynamics in a Sasanian Context, ed. G. Herman (Piscataway, NJ: Gorgias Press, 2014), 203– 252. 60 Cf. Fol. 88v, Lk. 18: 1–7. 61 S. Griffith, “Chapter Ten of the Scholion: Theodore Bar Kônî’s Apology for Christianity,” Orientalia Christiana Periodica 47 (1981): 170. 62 J. Watt, ed., Fragments of the Commentary on Matthew and Luke (CSCO 392/393; Louvain: Secrétariat du CorpusSCO, 1978). 63 D. Fox, ed. and tr., The “Matthew-Luke Commentary” of Philoxenus, SBL Dissertation Series 43 (Missoula: Scholars Press, 1979). 64 Moshe Bar Kepha’s Commentary on Luke can provide potential diatessaronic materials in addition to what has been discovered by L. Leloir, Saint Ephrem: Commentaire de l’Évangile Concordant, texte syriaque (Manuscrit Chester Beatty 709) Folios Additionnels, Chester Beatty Monographs 8 (Leuven: Peeters, 1990); Leloir, Saint Ephrem: Commentaire de l’Évangile Concordant, texte syriaque (Manuscrit Chester Beatty 709), Chester Beatty Monographs 8 (Dublin: Hodges Figgis, 1963). 65 J. R. Harris, Fragments of the Commentary of Ephraem Syrus upon the Diatessaron (London: Cambridge University Press, 1895), 10.

INTRODUCTION

13

cussing a synoptic episode found in Luke , Moshe Bar Kepha will, on occasion, refer his reader to his earlier Commentary on Matthew; thus the Commentary on Matthew will supplement the study of Bar Kepha’s use of Ephrem’s Commentary on the Diatessaron. Supplementing recent discoveries of the Syriac version of Ephrem’s Commentary on the Diatessaron, 66 Moshe Bar Kepha’s Commentary on Luke provides potential diatessaronic materials. For example, in chapter 2 of Ephrem’s Commentary on the Diatessaron, paragraphs 15, 16, 17, 18, 19, and part of 20 are missing even from the recently discovered Syriac manuscript and only found in the older Armenian translation. 67 By comparing these paragraphs of the Armenian version to Moshe Bar Kepha’s Commentary on Luke, we may be able to retrieve part of the original, Syriac text of Ephrem. For example, in chapter 2 paragraph 17 of Ephrem’s Commentary comments on Luke 2:34–35, the Armenian version reads: 68 “In a sign of contradiction, and in your soul itself,” for many heretics have expressed different opinions on this matter. Some say that he assumed a body incapable of suffering, and others that he did not accomplish his role as guide in a true body. Some say of [his] body that it was terrestrial, while others say that it was celestial. Some affirm [that he existed] before the world, while others say that his beginning was in Mary.

Moshe Bar Kepha’s Commentary reads: 69

“And for a sign of contention.” He called contention because the Jews had contended with various speculations concerning him, and even the faithful afterwards. While among the Jews, some called him a prophet, others a deceiver, others a legal Christ, others a teacher, others a Samaritan. Each one of them called him according to his speculation and conviction. But even the faithful ones afterwards, some of them called him “God who became human,” others “merely a man,” others “Creator,” others, “Creature,” others divided him into two: “Creature and Creator, God and Man,” others said that “he had beginning from Mary,” others “he is eternal from the Father.”

Despite the fact that this paragraph of Ephrem’s text has been translated from and to three different languages, from original Syriac into Armenian, Latin then English, five lines of it give the same meaning for equivalent Syriac expressions, and essentially follow the same style and genre. Then in the rest of the paragraph, although The recent discovery of Chester Beatty 709 manuscript was published in 1990; see Saint Ephrem: Commentaire de l’Évangile Concordant (1990) in addition to the earlier fragments which were edited and published by L. Leloir, Saint Ephrem: Commentaire de l’Évangile Concordant (1963). 67 Ephrem's Commentary on Tatian’s Diatessaron. 68 The English translation is taken from C. McCarthy’s English translation of Leloir’s Latin translation from Armenian; see Ephrem’s Commentary on Tatian’s Diatessaron, 67. 69 Fol. 32r–32v. 66

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Moshe Bar Kepha draws his own conclusion, he follows Ephrem’s arguments by recounting various Christological opinions. Many other examples can be found in the footnotes of my translation. Moshe Bar Kepha’s Commentary on Luke and Philoxenus’ Commentary on

Matthew and Luke

As he used Ephrem’s commentaries, Moshe Bar Kepha also utilized the writings of the later Syriac commentaries by the fifth–sixth century writer Philoxenus of Mabbug (d. 523). The relationship of Moshe Bar Kepha’s Commentary on Luke to Philoxenus’ Commentary on Matthew and Luke is quite close. Although he quoted Philoxenus extensively, Moshe Bar Kepha was also critical of him in other places in his writing. When Moshe Bar Kepha gives credit to his source, he usually quotes every word and then concludes as to whether he agrees or disagrees. When he does not give credit, though, he merely incorporates the source’s ideas in his lengthy discussion of the verse. Consequently, Moshe Bar Kepha’s Commentary can reveal much of the missing parts of Philoxenus’ Commentary on Luke, which has been edited and translated by J. Watt or D. Fox. 70 Two examples may be given to illustrate how Moshe Bar Kepha quotes and discusses Philoxenus’ source. In the first example, Moshe Bar Kepha gives credit to Philoxenus several times, quoting most of Philoxenus’ paragraph. This paragraph is fully preserved in both Philoxenus and Moshe Bar Kepha, so it can be a useful tool for examining and learning Moshe Bar Kepha’s method of dealing with his sources. However, such lengthy citation does not necessitate his agreement with the source, just as in this same example. Here is the first example in which Philoxenus comments on Luke 1:35:71 God the Word and the flesh from Mary together run toward union; and after the Word became flesh, as John said, and he remained for forty days in body and limb, 72 he received a rational soul in accordance with the order of human beings, that is, after the body is completed in body and limb in forty days, it received a soul. And it is known because “The Word became flesh,” seeing that “he became flesh,” he says that he was united to flesh. And if someone says that flesh was dead in these forty days, he 73 answers that it was alive because it was living with the life of the

J. Watt, ed., Fragments of the Commentary on Matthew and Luke, CSCO, 392–393, Scriptores Syri Vol. 171–172 (Louvain: Secrétariat du CorpusSCO, 1978); D. Fox, ed., The “Matthew-Luke Commentary” of Philoxenus, SBL Dissertation Series 43 (Missoula: Scholars, 1979). 71 The English translation is mine; cf. Watt, Fragments of the Commentary, (text), 36, 37; (trans), 36, 32. 72 The text literally reads “limbs and in shapes.” 73 The word ‫“( ܡܦܢܐ‬he answers”) is extant in both Philoxenus’ and Moshe Bar Kepha’s text. It is not clear who “he” is. It might have referred to his source, or to the intention of John. 70

INTRODUCTION

15

divinity of the Word. And also on the cross, when the soul was separated from the body, the body too was alive with the life of his divinity because (his divinity) was not separated from either one of them.

Moshe Bar Kepha, on the other hand, quotes Philoxenus as follows:74

Likewise, Philoxenus of Mabbug says that God the Word and the flesh, which is from Mary, together and equally run toward union in the womb of the Virgin, neither preceding its partner [+]; and after the Word became flesh as John said, and he remained for forty days in which he was completed in these of body and limb, he received a rational soul in accordance with the order of human nature, that is, after the body is completed in body and limbs in forty days, it receives the soul. And later in this same text of Moshe Bar Kepha, Philoxenus is reported to confirm his idea, saying: Because John the Evangelist said, “The Word became flesh,” seeing that he became flesh, (he means) first he was united to the flesh, in these forty days, then he received the soul. And if someone responds and says that the flesh was dead in those forty days because there was no soul in it, he answers that the flesh in those forty days was not dead but alive; it was living with the life of the divinity of the Word. Also at the cross, when his soul departed his body, the body was alive; it was alive with the life of the divinity, which never departed either from his body or from his soul. For at the crucifixion, although the soul departed from the body, the divinity never departed either from the soul or from the body. Therefore, he (Philoxenus) said, just as the body was living with the life of divinity at the crucifixion, likewise, it (the body) was living in the womb in these forty days before receiving the soul. Thus Philoxenus spoke as those who say that the body anticipated the soul in the Virgin’s womb. Therefore, he said, both God the Word and the flesh, together, run toward the union in the Virgin’s womb. The rational soul, on the other hand, united with God the Word after forty days. In more simple words, he (Philoxenus) said that God the Word first became flesh, and after forty days, he received the soul.

In such a method of treating his sources, Moshe Bar Kepha preserves the integrity of his source; at the same time, he provides his explanation and input. Moshe Bar Kepha’s Commentary, therefore, can be a reliable source for confirming the extant earlier sources and for filling in some gaps in the lost texts from the original authors’ sources. The second example partially exists in Philoxenus and is fully preserved in Moshe Bar Kepha’s Commentary. But Moshe Bar Kepha does not give credit to Philoxenus, so we should not expect to find a full quotation. Although Moshe Bar Kepha draws many ideas from Philoxenus, he does not quote him directly as in the first example; the reader could readily notice this relationship, though, through 74

Cf. Fol. 11v–12r.

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

comparison of the two texts. 75 In this example, the end of Philoxenus’ text suffers interruption. Fortunately, this interruption at the end of Philoxenus Fragment 45 is preserved in Moshe Bar Kepha’s Commentary on Luke. Philoxenus’ paragraph (45) ends with the following words: 76 There are some who think concerning the first Adam that in this status [age] of twelve years old…

But Moshe Bar Kepha’s Fol. 42r cites Philoxenus and completes the phrase from a manuscript of Philoxenus’ Commentary on Luke and Matthew, which was available to him. Moshe Bar Kepha reads: And again, some people thought that because Jesus remained in the temple when he was twelve years old and persisted in the divine knowledge, even Adam the first was in this status [age] of twelve years old when he was created because they say that he (Adam) was able to obey God.

Although many of the missing portions of Philoxenus’ Commentary can be retrieved with further examination, the last line of the quoted paragraph is genuinely in Philoxenus’ own words. 77

THE C OMMENTARY ON L UKE AND SYRIAC BIBLICAL VERSIONS

The biblical sources of Moshe Bar Kepha are of supreme importance because of the potential recovery of additional Syriac texts of earlier versions. Although the Peshitta version was the biblical base for his Commentary on Luke, Moshe Bar Kepha features some peculiar readings not extant in the Peshitta as we know it today. Additionally, he uses Harklean and “other manuscripts” to prove his points of argument; these provide us with a wealth of information for biblical textual studies. By drawing on Ephrem’s Commentary on the Diatessaron, Moshe Bar Kepha preserves genuine Syriac reading and wording of the Diatessaron extant in no other source. 78 Moshe Bar Kepha does rely mainly on the Syriac Peshitta version. This is particularly true in the lemmata of the Commentary. In both the lemmata 79 and the ComPhiloxenus of Mabbug (text) 45, 49–51; Philoxenus of Mabbug, (tr) 45, 42–44; Moshe Bar Kepha’s Commentary on Luke fol. 42r. 76 Philoxenus of Mabbug, (text) 45, 51; cf. Philoxenus of Mabbug, (tr) 45, 44. 77 See other examples in footnotes in the edition. 78 See paragraph 5.a on Moshe Bar Kepha’s Commentary on Luke and Ephrem’s Commentary on the Diatessaron. For an overview of the significance and current state of knowledge on the Diatessaron, see U. B. Schmid, “The Diatessaron of Tatian,” in The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis, Second Edition, ed. B. Ehrman and M. Holmes, New Testament Tools, Studies and Documents 42 (Leiden / Boston: Brill, 2013), 115–42; also W. L. Peterson, “Diatessaron,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 122–24. 79 See, for instance, Luke 1:32. 75

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17

mentary, 80 the Peshitta version used by Moshe Bar Kepha demonstrates many more variant readings than appear in modern editions of the Peshitta. 81 These may represent streams of textual variation in the Peshitta tradition, but they may also represent pre-Peshitta evidence. R. A. Aytoun, for instance, suspects that Moshe Bar Kepha used a Syriac biblical version that antedates the Peshitta. 82 Moshe Bar Kepha’s Commentary, then, could be a potential source for investigating the trace of the so-called “pre-Peshitta” traditions and could certainly offer insight for deepening our understanding of the development of the Peshitta tradition itself. As Moshe Bar Kepha uses the Peshitta, he also extensively quotes the Syriac Harklean version of the New Testament to elucidate the deeper meaning of the verse. 83 While he usually names the Harklean explicitly, he sometimes calls it the “Greek manuscript,” and at other times just, “a different manuscript.” I have compared these references to the Harklean version edited by Joseph White, 84 then checked those references against the Harklean line in the Comparative Edition of the Syriac Gospels, 85 along with the data A. Juckel provides on a Paris manuscript of the version. 86 Most of the references in the Commentary agree with the Harklean text as presented in these editions. Yet the few quotes that are supposed to have come from the Harklean but differ from that source call for particular attention that may lead us to Syriac biblical sources that are hitherto unknown. Agreements and disagreements have been noted in the apparatus of the edition in this volume. A few references in the Commentary reveal the influence of still other versions, such as the Old Syriac, 87 which are known in somewhat different forms in the two See, for instance, commentary on Luke 16:10–12. See Williams, “Syriac Versions of the New Testament,” 150–52. All the observed variant readings are indicated in the edition and translation of the Commentary in this volume. 82 R. A. Aytoun, “The Mysteries of Baptism by Moses bar Kepha compared with the Odes of Solomon,” Expository Times, ser.8, 2 (1911): 338–58. 83 See A. Juckel, “Ḥarqlean Version,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 188–91; also P. J. Williams, “The Syriac Versions of the New Testament,” in The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis. Second Edition, 152– 55, 159–60. 84 J. White, ed., Sacrorum Evangeliorum Versio Syriaca Philoxeniana ex Codd. mss. Ridleianis in bibl. coll. Nov. Oxon. repositis nunc primum edita: cum Interpretatione et Annotationibus (Oxford: Clarendon, 1778), vol. 1. 85 G. Kiraz, ed., Comparative Edition of the Syriac Gospels: Aligning the Sinaiticus, Curetonianus, Peshîṭtâ and Ḥarklean Versions (New Testament Tools and Studies 21.1–4; Leiden: Brill, 1996). 86 A. Juckel, “Research on the Old Syriac Heritage of the Peshitta Gospels: A Collation of MS Bibl. Nationale syr. 30 (Paris),” Hugoye 12 (2009): 41–115. 87 For modern edition and English translation of the Old Syriac Gospels in their two versions, the Curetonian and the Sinaitic, see E. J. Wilson, ed., The Old Syriac Gospels: Studies and Comparative Translations, Eastern Christian Studies 1–2 (Piscataway, NJ: Gorgias Press / Louaize: Notre Dame University, 2002). 80 81

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

surviving witnesses: the Curetonianus (C) 88 and the Sinaiticus (S). 89 Additionally, there is indication of the use of the Palestinian Syriac Gospels. 90 Finally, Moshe Bar Kepha provides alternative readings from “other manuscripts,” that cannot be identified with any known source. 91 These kinds of references and their various peculiarities could enrich Syriac biblical and textual studies; likewise, these peculiar readings may shed light on the history and development of the early Christian scriptures. 92

MOSHE BAR KEPHA IN THE SCHOLARLY TRADITIONS OF EAST AND WEST

Both West and East have known Moshe Bar Kepha through his prolific writings classified into three categories: 1) discourses, 2) liturgical writings, and 3) biblical exegesis. Moshe Bar Kepha’s writings and teachings had a significant impact upon the Eastern Churches and also attracted the admiration and respect of the Western world in Europe. Many of his writings have been catalogued and preserved in libraries around the world, although some have been lost. While many of his works were translated into various Eastern languages, they were also translated into European languages. Moshe Bar Kepha in Eastern Scholarship Moshe Bar Kepha’s teaching had a considerable influence on later intellectual and ecclesiastical development in the East. Just as he appreciated many earlier authors of various traditions and integrated their works into his own, many after him also appreciated him and integrated his writings into theirs—even those who belonged to different ecclesiastic traditions. For example, in the first chapter of his Commentary on the Gospels, Dionysius (Jacob) Bar Salibi (d. 1177) counted Moshe Bar Kepha among the eminent teachers and biblical interpreters of the Church. Bar Salibi indicated F. C. Burkitt, ed., Evangelion da-Mepharreshe: The Curetonian Version of the Four Gospels, with the Readings of the Sinai Palimpsest and the Early Syriac Patristic Evidence (2 Vols; Cambridge: Cambridge University Press, 1904). Burkitt’s edition is a good re-edition of William Cureton’s edition in 1858. Burkitt provides a facing English translation with the text. 89 A. S. Lewis, ed., The Old Syriac Gospels: or Evangelion Da-Mepharreshê (London: Williams and Norgate, 1910). 90 A. S. Lewis and M. Gibson, eds., The Palestinian Syriac Lectionary of the Gospels, Re-edited From Two Sinai Mss. and From P. De Lagarde’s Edition of the “Evangeliarium Hierosolymitanum” (London: Kegan Paul, 1899). 91 Check, for instance, Luke 1:3a, in which Moshe Bar Kepha refers to a different reading as ‫ܕܐܬܛܝܒܬ ܐܢܐ‬. 92 For a concise study on the significance of the biblical quotations for the Syriac Bible traditions see S. Brock, “The Use of the Syriac Fathers for New Testament Textual Criticism,” in The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis, 224–236. 88

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that he had read the Commentary on Luke of Moshe Bar Kepha and that he intended to use it as one of his sources. 93 Furthermore, in the East Syriac tradition, ʿAbdallah Ibn at-Tayyib (d. 1043) extensively used Moshe Bar Kepha’s Explanations and Homilies, which were mostly extracted from his Commentary on Luke. 94 Two centuries after the death of Moshe Bar Kepha, the West Syrian Synodicon recalls him as a “skillful teacher and an accurate exegete.” 95 The Synodicon shows that Moshe Bar Kepha was held in high esteem in both the East and the West for his faithful biblical interpretation and sound doctrine. In the thirteenth century, the West Syrian Primate, Bar Hebraeus, in Chronicon Ecclesiasticon, asserts the significance of Moshe Bar Kepha and describes him as “the Interpreter of the holy books.” 96 Moreover, Bar Hebraeus details the anonymous thirteenth-century Vita of Moshe Bar Kepha, providing relevant details of the ecclesiastical and political conditions and trends in ninth-century Iraq and the larger Abbasid Empire. 97 Elsewhere in his Chronicon ecclesiasticum, Bar Hebraeus speaks highly of ʿAbdisoʿ of Maʿaltan, the Catholicos of the Church of the East, and compliments Moshe Bar Kepha and his disciple Bar Nasiha, who became a tutor of the Catholicos. 98 Mari and Saliba, East Syriac historians of the thirteenth century, write that Ibn Nasiha, a disciple of Moshe Bar Kepha, was a tutor in logic to the Eastern Syrian Catholicos, ʿAbdisoʿ I. 99 Such information demonstrates a positive interaction between the East and West Syriac churches during Bar Kepha’s period. Among modern Eastern scholars, the Syrian Orthodox Patriarch I. Barsoum (d. 1957) presents Moshe Bar Kepha as one of the important scholars, philosophers and theologians of the Syriac Church; he lists both Moshe Bar Kepha’s published and unpublished writings. 100 Of special interest to Barsoum was Moshe Bar Kepha’s extensive use of the literature of earlier Syriac and Greek. 101 Bulos Behnam (d. 1969) explores the philosophical dimensions of Moshe Bar Kepha’s thoughts. Focusing 93 J.

Sedlácek and J.-B. Chabot, ed., Dionysii bar Salibi commentarii in evangelia, 3, trans. 5. J. Sanders, “Moses Bar Kepha bei Ibn at-Tayyib,” 253–260. 95 A. Vööbus, ed., The Synodicon in the West Syrian Tradition CSCO 367–368, 375–376, Syr. 161–164 (Louvain: Secrétariat Du CorpusSCO, 1975–1976), 204–205, trans. 215–216. 96 Abbeloos and Lamy, eds., Gregorii Barhebræi Chronicon ecclesiasticum, 2:393–95. 97 Ibid., 42–60; A. al-Salihani, ed., Tarikh Mukhtasar al-Duwal (Beirut: The Catholic Press, 1958), 120–160. 98 Abbeloos, and Lamy, Gregorii Barhebræi Chronicon ecclesiasticum, [put volume here and :] 215, 251. 99 H. Gismondi, ed., ʿAbdisho I, 99; for Latin translation see Gismondi, ʿAbdisho I, Maris Amri et Slibae (Rome: Excudebat C. de Luigi, 1899), 88. 100 Barsoum, The Scattered Pearls, 398–404. 101 Barsoum refers to the existence of a thirteenth-century manuscript of the Commentary on Luke located at Dayr Zaʿfaran and catalogued under the number 68. Despite a thorough search I was unable to identify any such manuscript at Dayr Zaʿfaran. Apparently, the manuscript was relocated to Mardin and its number was changed. See Barsoum, The Scattered Pearls, 339. 94

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

his study on Moshe Bar Kepha’s treatise On the Soul, Behnam presents Moshe as a major intellectual leader of the Syriac Church. 102 Moshe Bar Kepha in Western Scholarship Moshe Bar Kepha initially became known to Western scholarship through his Book on Paradise, translated into Latin by A. Masius in the sixteenth century. 103 Masius’ translation of the Book on Paradise attracted the attention of Western scholars, 104 including James Ussher (1619–1695), who studied other works of Moshe Bar Kepha; 105 then followed Braun’s translation of Moshe Bar Kepha’s book The Soul. 106 Later cataloguists of Syriac literature, including Assemani, 107 Le Quien, 108 W. Wright, 109 R. Duval, 110 and Chabot, 111 added to our knowledge of the scope of Moshe Bar Kepha’s work and the tradition of its preservation. It was, however, Anton Baumstark who provided the most definitive description of the extant contributions of Moshe Bar Kepha in his Geschichte der syrischen Literatur. 112 He described Moshe Bar Kepha as a “speculative theologian”113 and provided a brief biography listing all the works of Moshe Bar Kepha extant in Syriac that were known to him, referencing manuscripts in the various catalogues available at the time. Baumstark suggested that the works of East Syriac authors influenced B. Behnam, “The Philosopher and Theologian, St. Severus Moshe bar Kepha the Bishop of Barman and Mosul: A Treatise in the Philosophy of the Soul and its Connection with Theology” (in Arabic) Magazine of Lesan al-Mashriq (Mosul: al-Ettihad; July:1951): 1–80. 103 A. Masius, De Paradiso Commentarius, Scriptus Ante Annos Prope Septingentos a Mosis BarCepha Syro (Antwerp: C. Plantini, 1569). The work was reprinted in PG 111, 481–608. The Syriac text remains unpublished. 104 See A. van Roey, “Les débuts des études syriaques et André Masius,” in R. Lavenant, ed., V Symposium Syriacum, 1988: Katholieke Universiteit, Leuven, 29–31 août 1988 OCA 236 (Rome: Pontificium Institutum Studiorum Orientalium, 1990), 17. 105 J. Reller, Mose bar Kepha und seine Paulinenauslegung nebst Edition und Übersetzung des Kommentars zum Römerbrief, 5–6. 106 O. Braun, Moses bar Kepha und sein Buch von der Seele (Freiburg: Herder, 1891). 107 J. S. Assemani, Bibliotheca Orientalis Clementino-Vaticana, in qua manuscriptos codices syriacos, arabicos, persicos, turcicos, hebraicos, samaritanos, armenicos, æthiopicos, Graecos, ægyptiacos, ibericos & malabaricos (Rome: Typis Sacrae Congregationis de Propaganda Fide, 1719–1728).. 108 Michaelis Le Quien, Oriens Christianus, In quatuor patriarchatus digestus; quo exhibentur ecclesiae, patriarchae, caeterique praesules totius orientis (Paris: Typographia regia, 1740), 2.1562. 109 W. Wright, A Short History of Syriac Literature (Amsterdam: Philo, 1966), 207–11; idem, Catalogue of Syriac Manuscripts in the British Museum acquired since the Year 1838, 3 vols (London: Gilbert and Rivington, 1870–1872). 110 R. Duval, La littérature syriaque (Paris: V. Lecoffre, 1900), 391–92. 111 J. Chabot, Littérature syriaque (Paris: Bloud and Gay, 1938), 95–96. 112 A. Baumstark, Geschichte der syrischen Literatur (Bonn: A. Marcus and E. Webers, 1922), 281–84. 113 Baumstark, Geschichte der syrischen Literatur, 282. 102

INTRODUCTION

21

Moshe Bar Kepha’s writings, especially the treatise entitled The Explanations of the Feasts, 114 which is especially pertinent to Moshe Bar Kepha’s Commentary on Luke. J. R. Harris underscores the significance of Moshe Bar Kepha’s commentaries in his study of the impact of Ephrem’s Commentary on the Diatessaron. 115 Harris shows that Moshe Bar Kepha expressly refers to Ephrem in his writings and often imitates Ephrem’s style. Moreover, Harris contends that Moshe Bar Kepha reveals the existence of an older version of the Diatessaron than that used by Ephrem, which Moshe Bar Kepha called “the Exposition of Matthew.” 116 Harris traces the influence of both Moshe Bar Kepha and the ninth-century Išoʿdad of Merv on the writings of the twelfth-century West Syrian writer Dionysius Bar Salibi, concluding that Bar Salibi is heavily dependent on those two predecessors.117 R. Aytoun compares Moshe Bar Kepha’s commentary On the Mysteries of Baptism with the Odes of Solomon. 118 He confirms J. H. Bernard’s theory about the Odes’ “allusion to the Baptism,” showing parallels between Moshe Bar Kepha and the Odes. 119 Aytoun insists that the parallels confirm the baptismal content of the Odes. Considering the early date of the Odes, Aytoun argues that Moshe Bar Kepha used an earlier Syriac version of the Bible, one that antedates the Peshitta. 120 Gerhard Beyer studied the sources of Bar Salibi’s Commentary on the Gospels, concluding that all Bar Salibi’s sources, including George the bishop of the Arabs, came to Bar Salibi by means of the writing of Moshe Bar Kepha. 121 At about the same time, J.-M. Vosté identified a manuscript (Vat. Syr. 508) containing the Introduction on Psalms by Moshe Bar Kepha. Vosté confirmed its true

Baumstark, Geschichte der syrischen Literatur, 282–3. See also A. Baumstark, “Die nestorianischen Schriften de causis festorum,” OC 1 (1901): 320. 115 Harris, Fragments of the Commentary, 9–10. 116 Harris, Fragments of the Commentary, 10. 117 See Harris’ introduction to M. D. Gibson, trans., The Commentaries of Ishoʿdad of Merv, Horae Semiticae 5 (Cambridge: University Press, 1911), xxxi. 118 Aytoun, “The Mysteries of Baptism by Moses bar Kepha compared with the Odes of Solomon,” 338–58. 119 Odes of Solomon is a collection of 42 Odes or Hymns attributed to Solomon; their dates and original language (Greek or Syriac) is debatable. See the Syriac text in James H. Charlesworth, The Odes of Solomon (Oxford: Clarendon, 1973), and an English translation in Charlesworth, The Earliest Christian Hymnbook: The Odes of Solomon (Eugene: Wipf and Stock, 2009); see also, H. J. Bernard, “The Odes of Solomon,” Journal of Theological Studies, OS 12 (1910): 1–31. 120 As discussed above, Moshe Bar Kepha quotes various Syriac versions; however, his main biblical text was the Peshitta. 121 G. Beyer, “Die Evangelischen Fragen und Lösungen des Eusebius in Jakobitischer Ǜberlieferung und deren nestorianische Parallelen,” OC 23 (1927): 94; and OC 24 (1927): 68. 114

22

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

attribution to Moshe Bar Kepha rather than its prior attribution to Bar Salibi, who added this Introduction to his own commentary on Psalms. 122 Arthur Vööbus reports his own particular discovery of Moshe Bar Kepha’s exegetical works. 123 He regards Moshe Bar Kepha as a master of hermeneutic literature, one who “raised exegetical studies in his Church to new heights” 124 by assimilating his various sources into a constructive synthesis of West Syrian interpretation. J. Sanders examines the Commentary on Luke composed by the East Syriac writer Ibn at-Tayyib (d. 1043), comparing it with Moshe Bar Kepha’s exegetical work. Although the materials available to Sanders on Moshe Bar Kepha’s Commentary on Luke were minimal and mostly dependent on Bar Kepha’s Homilies, Sanders confirms that Ibn at-Tayyib used Moshe Bar Kepha’s text. Sanders maintains that that Ibn atTayyib’s reliance on Moshe Bar Kepha should not come as a surprise, despite the fact they belonged to rival ecclesiastical traditions. Both share the same language and culture and are the spiritual children of St. Ephrem. Moreover, the hostile environment of Islamic policy against Christians brought their aims and purposes into close proximity.125 G. Reinink, who studied selections of Moshe Bar Kepha’s homilies, detected the influence of Moshe Bar Kepha on the thirteenth-century East Syriac author of the Gannat Bussame. 126 Erik ten Napel analyzes the Syriac Hexameron commentary tradition. 127 He argues that hexameral ideas were regarded variously by the Syriac writers. In his view, Bar Salibi’s and Barhebraeus’ hexameral writings focus on theological issues, whereas Moshe Bar Kepha and Jacob of Sarugh attend to philosophical and scientific exJ.-M. Vosté, “L’introduction de Moše Bar Kepa aux Psaumes de David,” Revue biblique 38 (1929): 217. 123 A. Vööbus, Discovery of the Exegetical Works of Moshe bar Kepha: The Unearthing of Very Important Sources for the Exegesis and History of the New Testament Text in the Version of the Vetus Syra, PETSE, 25 (Stockholm: Cultura, 1973); see also Vööbus’ other publications listed in the bibliography in this volume. 124 Vööbus, Discovery, 11–13. 125 J. Sanders, “Moses Bar Kepha bei Ibn at-Tayyib,” 253–60. 126 G. Reinink, “Die Mar Aba-Quelle im Lukaskommentar der Gannat Bussame (Evangeliumlektionen der Adventszeit) und ihre Beziehung zu den Turgame des Moses Bar Kepha,” in W. Voigt, ed., XX. Deutscher Orientalistentag vom 3. bis 8. Oktober 1977 in Erlangen: Vorträge, Zeitschrift der Deutschen Morgenländischen Gesellschaft, Supplement 4 (Wiesbaden: Franz Steiner, 1980), 171–74. 127 Erik ten Naple, “Some Remarks on the Hexaemeral Literature in Syriac,” in IV Symposium Syriacum, 1984: Literary Genres in Syriac Literature (Groningen – Oosterhesselen 10–12 September), edited by H.J.W. Drijvers, et al., OCA 229. (Roma: Pontificium Institutum Studiorum Orientalium, 1987) 57–69. See also ten Napel, “’Third Heaven’ and ‘Paradise’: Some Remarks on the Exegesis of 2 Cor. 12, 2–4 in Syriac,” in V Symposium Syriacum, 1988: Katholieke Universiteit, Leuven, 29–31 août 1988, edited by R. Lavenant, OCA 236 (Roma: Pontificium Institutum Studiorum Orientalium, 1990), 53–65. 122

INTRODUCTION

23

planations of the Genesis text. Napel sees Moshe Bar Kepha’s writings as creative, not derivative. 128 J. F. Coakley demonstrates Moshe Bar Kepha’s dependence on East Syrian writers. 129 Coakley’s work shows that Moshe Bar Kepha depended upon earlier “Explanations” of liturgical feasts attributed to East Syrian writers of the sixth and seventh centuries: Thomas of Edessa, Cyrus of Edessa, Henana of Adiabene, Ishai, Posi, and other anonymous writers. 130 He argues that Moshe Bar Kepha depended so extensively on these sources that his own Explanations should be considered as a work supporting the East Syrian tradition. 131 In turn, most subsequent East and West Syrian writers used Moshe Bar Kepha’s writings, making his Explanations foundational to the entire later Syriac tradition of liturgical commentary. Sidney Griffith discusses Moshe Bar Kepha’s concept of free will as a response to Muslim thought. 132 While Moshe Bar Kepha refutes the Muslim concepts of free will and predestination, he also contrasts his own doctrine with that of Jacob of Edessa (d. 708). 133 Griffith argues that in the ninth century the Muslims were set alongside the Marcionites, the Manichaeans, and the ancient pagans as adversaries of record for Christian apologists. 134 Although Moshe Bar Kepha’s entire treatise was directed against this Islamic tenet, he did not explicitly name his opponents, the Muslims. The name Mhaggrāye (Hagarenes) did occur, however, in the title of one of the chapters. 135 If the title was indeed the composition of Moshe Bar Kepha, then this is the only place where he referred to Muslims. 136 In the present Commentary on Luke, Moshe Bar Kepha often refers to his adversaries as the disciples of Mani and Marcion, or the “heretics,” with no mention of the Muslims. 137 128 ten

Napel, “Some Remarks,” 63. F. Coakley, “The Explanations of the Feasts of Moše Bar Kepha,” 403–10. 130 Ibid., 404. 131 J. F. Coakley, “Mushe Bar Kepha and a Lost Treatise of Henana on Palm Sunday,” Le Muséon 120:3–4 (2007): 301–325, esp. 325. 132 Griffith, “Free Will in Christian kalām,” 143–59. 133 Jacob of Edessa was a West Syrian bishop of Edessa almost two centuries before Moshe Bar Kepha. Jacob’s treatise “On Destination and Free Will” exists in B.L. Add., 12172, as his 10th and 11th letters. Portions of these letters were studied by Michael Cook, “An Epistle of Jacob of Edessa,” Early Muslim Dogma (Cambridge: University Press, 1981), 145–52. 134 Griffith, “Free Will in Christian kalām,” 159. ̈ 135 BL Add., 14731, fol. 11r. reads: ‫ܡܗܓܪܝܐ ܕܡܪܝܡܝܢ ܐܦ ܗܢܘܢ‬ ‫ܩܦܠܐܘܢ ܕܫܬܐ ܠܘܩܒܠ‬ .‫“ ܠܚܐܪܘܬܐ܇ ܘܐܡܪܝܢ ܕܡܢ ܐܠܗܐ ܟܬܝܒ ܥܠܝܢ ܛܒܬܐ ܐܘ ܒܝܫܬܐ‬Chapter six, against Mhaggrāye, who also canceled freedom; they say that by God it is written on us good and evil.” 136 For the association of the name Mhaggrāye with Muslims, see A. Saadi, “Nascent Islam in the Seventh Century Syriac Sources,” in The Qurʿān in its Historical Context, ed. G. Reynolds (London and New York: Routledge, 2008), 217–222. For more views on the term “Mhaggrāye” see Griffith, “Free Will,” 151–154. 137 Cf. Fol. 48v as one example. 129 J.

24

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

John C. McCullough, in his two articles on early Syriac commentaries, elucidates the importance of Moshe Bar Kepha in the development of Syriac exegesis, emphasizing his influence on the Syriac exegetes of the twelfth and thirteenth centuries. 138 In his survey of the Syriac tradition of Old Testament exegesis, Lucas van Rompay describes Moshe Bar Kepha as an important biblical exegete who added his own theology, exegetical insights, and biblical philology as he interpreted the Hexaemeron. 139 Of particular interest to van Rompay is Moshe Bar Kepha’s clear reference to Theodore of Mopsuestia, “the Nestorian,” who was generally compatible with Bar Kepha’s own approach to the Bible, despite the dogmatic differences of their respective ecclesial traditions. Editions, Translations and Studies of Moshe Bar Kepha’s Exegesis Editions and subsequent scholarly analyses of the work of Moshe Bar Kepha have been slow to develop. Major effort is needed to interpret Moshe Bar Kepha as a philosopher, theologian, biblical exegete, and apologist. Still, a number of modern scholars have studied portions of Bar Kepha’s writings and made significant contributions to our understanding of his thought and legacy. After Masius’ translation of the Book on Paradise in 1569 140 and Braun’s translation of Moshe Bar Kepha’s book The Soul, 141 F. Nau published two short Homilies of Moshe Bar Kepha; 142 and Béguin published two other Homilies with a brief introduction. 143 F. Nurse, in his short introduction to Moshe Bar Kepha’s homily “On the Birth of John the Baptist,” argues for the unoriginality of Moshe Bar Kepha’s interpretation 144 dismissing his interpretation as derivative of the content of earlier auJ. C. McCullough, “Early Syriac Commentaries on the New Testament (Part One),” Theological Review: The Near East School of Theology 5 (1982): 25. 139 L. van Rompay, “Development of Biblical Interpretation in the Syrian Churches of the Middle Ages,” in Hebrew Bible/Old Testament: The History of Its Interpretation. Vol. I: From the Beginnings to the Middle Ages (Until 1300). Part 2: The Middle Ages, ed. M. Sæbø (Göttingen: Vandenhoeck & Ruprecht, 2000), 563. 140 A. Masius, De Paradiso Commentarius, Scriptus Ante Annos Prope Septingentos a Mosis BarCepha Syro (Antwerp: C. Plantini, 1569). The work was reprinted in PG 111, 481–608. The Syriac text remains unpublished. 141 Braun, Moses bar Kepha und sein Buch von der Seele. 142 F. Nau, “L’homélie de Moyse bar Cépha sur les confesseurs du vendredi,” Revue de l’Orient chrétien 9:2 [19] (1914): 192–195; “Sur la fête de la croix. Analyse d’une homélie de Moyse bar Cépha et du ms. grec 1586 de Paris,” Revue de l’Orient chrétien II, 9:3 [19] (1914): 225–246]. 143 H. Béguin, “Un recueil d’homélies du IXe siècle en langue syriaque: L’Annonciation de Zacharie,” ROC III, 2 [22] (1920–1921): 363–372; “Un recueil d’homélies du IXe siècle en langue syriaque: L’Annonciation de la Sainte Vierge,” ROC (1922–1923) 82–91 144 F. E. Nurse, “A Homily by Moses bar Cepha,” AJSLL 24 (1909–1910): 81–95. 138

INTRODUCTION

25

thors and a mere imitation of the standard style. According to Nurse, Moshe Bar Kepha contributed nothing new, but rather reasserted conventional interpretations of the Bible. Nurse claims that Moshe Bar Kepha adopted the Greek style of composition yet Moshe Bar Kepha’s content is “perfectly Jewish in nature.” 145 R. Connolly and H. Codrington treat Moshe Bar Kepha’s commentary on the liturgy briefly. 146 They argue that Moshe Bar Kepha “copied freely from George of the Arab Tribes.” 147 Moreover, they also observe that Moshe Bar Kepha’s commentaries were incorporated by Dionysius Bar Salibi into his own work. 148 Once again, Moshe Bar Kepha is seen to have been the link between the earlier Syriac literary heritage and the twelfth- and thirteenth-century Syriac “Renaissance” and beyond. Lorenz Schlimme published Moshe Bar Kepha’s Commentary on John in a facsimile edition with a German translation. 149 Schlimme’s assessment is that the Commentary on John is largely a derivative compilation of quotations rather than a creative piece of literature. He bases this conclusion on the extensive quotations from the early Greek and Syriac writers—for example, John Chrysostom (quoted 31 times), Philoxenus of Mabbug (61 times), and Ephrem (15 times). 150 Schlimme also notices the influence of Moshe Bar Kepha on the writings of Bar Salibi. 151 In his publication on Moshe Bar Kepha’s Hexaemeron, Schlimme reiterates his earlier assessment,152 perceiving a systematic imitation of the Hexaemeron of Jacob of Edessa, with only few exceptions. 153 Jobst Reller has published a book on Moshe Bar Kepha’s Pauline Commentary, though his presentation ranges far beyond the Pauline material in its introduction of Moshe Bar Kepha’s works and its discussion of his significance. 154 Reller not only edits and translates Moshe Bar Kepha’s Commentary on Paul’s Epistle to the Romans; he also introduces Moshe Bar Kepha’s status in both Eastern and Western scholarship, suggesting tentative dates for all Moshe Bar Kepha’s works. Finally, his analysis Nurse, “A Homily by Moses bar Cepha,” 81. and Codrington, Two Commentaries, 1–8. 147 Connolly and Codrington, Two Commentaries, 2. 148 Connolly and Codrington, Two Commentaries, 1–8. 149 L. Schlimme, ed., Der Johanneskommentar des Moses bar Kepha, Göttinger Orientforschungen, I. Reihe: Syriaca 18, 4 Vols (Wiesbaden: Otto Harrassowitz, 1978–1981). 150 Schlimme, Der Johanneskommentar des Moses bar Kepha, xi–xxx. 151 Schlimme, “Die Bibelkommentar des Moses Bar Kepha,” in R. H Fischer, ed., A Tribute to Arthur Vööbus, Studies in Early Christian Literature and its Environment, Primarily in the Syrian East (Chicago: The Lutheran School of Theology at Chicago, 1977), 68. 152 L. Schlimme, Der Hexaemeronkommentar des Moses bar Kepha: Einleitung, Übersetzung und Untersuchungen, Göttinger Orientforschungen, I. Reihe: Syriaca 14 (Wiesbaden: Otto Harrassowitz, 1977). 153 For instance, Schlimme notices that Moshe Bar Kepha alters the Hellenistic phrase “power of nature,” or “nature” into “God.” 154 J. Reller, Mose bar Kepha und seine Paulinenauslegung nebst Edition und Übersetzung des Kommentars zum Römerbrief, GOFS, I. Reihe Syriaca 35 (Wiesbaden: Harrassowitz, 1994). 145

146 Connolly

26

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

leads him to conclude that Moshe Bar Kepha used the writings of earlier East and West Syriac exegetes extensively in his own work. In Reller’s estimation, Moshe Bar Kepha composes a fine harmony of the Syriac tradition except in the subject of Christology. Whereas the Syriac ecclesial traditions boast a number of works in Christology, which delineate and explore the dogmatic commitments of the different groups, specifically christological discussion is largely missing from Moshe Bar Kepha’s work, probably for apologetic reasons. However, in the Commentary on Luke, Moshe Bar Kepha’s ability to compose a “fine harmony” is evident in the subject of Christology too.

CONCLUSION

Despite the limited sources that have been studied so far, modern scholarship has recognized Moshe Bar Kepha’s erudition and celebrates his constructive contributions. As a master synthesizer of both West and East Syrian traditions, he stands as a crucial link between the classical Syriac heritage and the Syriac Renaissance that blossomed after his time. The present publication of the Commentary on Luke confirms this assessment, yet also further illuminates Moshe Bar Kepha’s unique contribution to the Christian theology of his day. As a scholar and churchman, Moshe Bar Kepha not only preserved many streams of the Syriac legacy; he also interpreted and applied them in ways calculated to be of specific benefit to estranged Christian groups living under Muslim rule in the late ninth century. Moshe Bar Kepha’s Commentary models a distinctive ecumenical and theological approach, especially in the area of Christology. It also displays a strong apologetic concern in response to Islam. 155

NOTES ON THE TRANSLATION

The translation of the Syriac text is intended to be fairly literal, aiming at a faithful rendition of the original text, but not at the expense of clarity to the English reader. Particular attention is paid to the contextual meanings of phrases, idioms, and words, providing these rather than slavish or wooden renderings. The footnotes supply alternative renditions for certain words or phrases where the translator has felt it helpful to convey a fuller breadth of possible meaning than a single rendering can convey. The footnotes also give variant readings. To simplify the usage of the symbols, three symbols are used for three groups of clarifications. Square brackets [ ] are used to contain the translation of restored words that are part of the Syriac text but are not clear due to water damage or other reasons. At certain places, when words are totally unreadable, a plus symbol + is Reller, Mose bar Kepha, refers to the apologetic dimension but does not explain or provide evidence for his characterization. Griffith, “Free Will in Christian kalām,” on the other hand, studies Moshe Bar Kepha’s tract on “Free will and Predestination,” and limits himself only to the given subject. See also Saadi, “Ninth Century Syriac Exegete and Apologist,” 231–56. 155

INTRODUCTION

27

placed inside square bracket to indicate the number of unreadable words; for example [+++] indicates that there are three unreadable words in the Syriac text. Words in parentheses ( ) are not independently in the Syriac text, but are added for the following purposes: (1) to clarify antecedents of pronouns that occurred in the Syriac text; (2) to use extra words to clarify the intended meaning; (3) to indicate the sequence of the folios and to add the chapter and verse numbers of biblical references, which were not written in the Syriac text. Syriac texts have their own punctuation system that does not correspond well to English punctuation. The punctuation of the translation, therefore, employs the modern English system; much punctuation is added, which reflects the editor’s own reading of the Syriac text. In addition to providing alternative and variant readings, the footnotes supply an interpretive guide to the text, discussing such things as Moshe Bar Kepha’s context, his exegetical sources, homilies, and scriptural sources. By noticing the relationships between his sources, our comparative observations make the apologetic theme of Moshe Bar Kepha clear. A particular theme that is recorded in the footnotes is Moshe Bar Kepha’s usage of rare biblical translations and distinctive forms of the biblical text; the footnotes alert the reader to biblical sources and text forms that have not yet been identified by scholars. Since the text and the translation are presented in two separate volumes, folio numbers are given in both, along with the chapter and verse numbers of the Gospel of Luke to be found in modern editions of the Gospel, so that the reader may easily compare the Syriac text and its translation while following the text of the Gospel being covered.

TRANSLATION

29

30

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

The Commentary of the blessed Luke, composed by the Holy Bishop Moshe, who is called Bar Kepha {fol. 1r} [lacuna] concerning the birth of Christ.

One should know that at the time [of the apostles, in the lands of the east and the north,] until the time of Emperor Arcadius and the holy Mar [Iwannis,] 1 the believers there, this feast of the Nativity, which we celebrate on the twenty-[fourth of December], celebrated it in two feasts—I mean Nativity and Epiphany—(together) on the sixth of January. And this is known from the homily which was composed by the holy Gregory the Theologian on this day; it has the subscription “Homily of the Nativity, that is, the Epiphany.” 2 Even the holy Mar Ephrem said: “The Light has conquered. And the number ten is the fulfillment, and number ten is the summation.”3

Arcadius (d. 408) was a Byzantine Emperor who succeeded his father, emperor Theodosius I (d. 395). Emperor Arcadius had recommended John Chrysostom (d. 407) to become the bishop of Constantinople. See J. L. Gonzalez, The Story of Christianity: The Early Church to the Dawn of the Reformation, Vol. 1 (San Francisco: Harper & Row, 1984), 194–200. 2 That is, Gregory of Nazianzus (c. 329–390), one of the “Cappadocian Fathers.” The Syriac writers, especially Jacob of Edessa (d. 703) and Paul of Edessa (7th century), extensively translated and quoted Gregory’s writings from Greek into Syriac, which made them available for Moshe Bar Kepha to quote. A Syriac translation of this memra is found in several manuscripts spread in various libraries. The title in the British Library reads: ‫ܡܐܡܪܐ ܕܩܕܝܫܐ‬ ‫ ܕܥܠ ܒܝܬ ܕܢܚܐ ܐܘܟܝܬ ܒܝܬ ܝܠܕܐ ܕܒܒܣܪ ܕܦܪܘܩܢ‬.‫ܓܪܝܓܘܪܝܘܣ ܬܐܘܠܓܣ ܐܦܝܣܩܘܦܐ ܕܢܐܙܝܐܢܙܘ‬ ‫“ ܝܫܘܥ ܡܫܝܚܐ‬the Memra of the holy Gregory the theologian, the Bishop of Nazianzus, On Epiphany, that is the Nativity of our Savior Jesus Christ in the flesh.” See the recent publication of this memra by J.-C. Haelewyck, Sancti Gregorii Nazianzeni Opera. Versio syriaca III: Orationes XXVII, XXXVIII, XXXIX (Turnhout, Brepols, 2005), 43–101. In agreement with Gregory the Theologian, but with a different connotation, Severus of Antioch (d. 538) entitled his discourse on the Birth of Christ ‫“ ܥܠ ܒܝܬ ܝܠܕܐ ܐܘܟܝܬ ܒܝܬ ܕܢܚܐ‬Discourse on the Birth of Christ, that is, the Epiphany.” See M. Brière, F. Graffin, C. Lash, and J. Sauget, eds., Les Homiliae Cathedrales de Sévère d’Antioche: traduction syriaque de Jacques d’Édesse. Homélies I à XVII, Patrologia Orientalis 38.2 [175], (Turnhout: Brepols, 1976), VII, 310. 3 Mar Ephrem (d. 373) introduces one of the early traditions that Zechariah was “a high priest” and entered the Holy of Holies on the Day of Atonement, which is on the 10th day of Tishrin the First (or the month of October) according to the Jewish (lunar) calendar (Ex 30:10; Lv 16:1–34). Taking the 10th of Tishrin as his starting point, Ephrem counts six months forward, in accordance with the Gospel of Luke (1:26, 36), and dates the Annunciation of Mary on the 10th of Nisan (April). Moshe Bar Kepha quotes Ephrem’s madrasha XXVII, 3–4. See Hymnen de Nativitate (Epiphania), 137. Moshe Bar Kepha, however, did not quote Ephrem’s passage completely, probably because he had an incomplete version of it, as is shown from the many incomplete versions of this madrasha in many manuscripts (Beck, 137). The complete version reads as follows: 1

TEXT AND TRANSLATION

31

The Armenians likewise until today celebrate on the sixth of January both these feasts—I mean the Nativity and the Epiphany—together, I mean the Feast of Nativity and of the Epiphany.

Contrarily, in the lands of Italy and in the land of Palestine, from the time of the apostles and until today, the feasts are celebrated on the twenty-fourth of December, 4 as we found it written in the ecclesiastical histories. 5 Also in the lands of Constantinople, from the time of the Emperor Arcadius and the holy Mar Iwannis, until today, they celebrate the feast of the Nativity in the same way, I mean on the twenty-fourth of December.

These are the thirteen headings which needed to be explained by us prior to the commentary of the verses of the blessed Luke.6

Chapter I Luke begins his Gospel saying:

“Because many sought to write the accounts of the deeds which we are familiar with” (1:1). By “many,” he (Luke) does not refer here to Matthew and Mark. This is ‫ ܡܢܝܢܐ ܬܘܒ ܕܫܬܐ ܓܡܝܪܐ ܗܘ܆‬.‫ܡܢܝܢܐ ܕܥܣܪܐ ܫܠܡܐ ܗܘ܆ ܒܥܣܪܐ ܒܢܝܣܢ ܥܠܬ ܠܟܪܣܐ‬ ̈ ̈ ‫ ܒܥܣܪܐ‬.‫ܕܣܟܐ‬ ‫ ܡܢܝܢܐ ܕܥܣܪܐ ܣܟܐ ܗܘ܆ ܘܫܬܝܬܝܐ ܣܟܐ‬.‫ܓܒܝܢ ܚܕܝ ܝܠܕܟ‬ ‫ܒܫܬܐ ܒܟܢܘܢ ܠܫܬܐ‬ ̈ .‫ܒܛܢܗ ܒܫܬܐ ܝܠܕܗ܆ ܠܐܪܒܥ ܦܢܝܢ ܘܪܘܡܐ ܘܥܘܡܩܐ ܚܕܝ ܝܠܕܗ‬ “The number ten is the fulfillment [because] You have entered the womb on the tenth of Nisan. Next, the number six is the perfection (because) on the sixth of Kanon (January) your birth caused joy to the six sides (of the world). The number ten is the summation, and the sixth is the summation of summation. On the tenth, it was his conception and on the sixth his birth. He caused joy to the four directions [of the earth] and to the height and the depth.” See also Ephrem’s Commentary on Tatian’s Diatessaron, I, 29, 57; R. M. Tonneau, ed., S. Ephraem Syri in Genesim et in Exodum Commentarii, CSCO 152–3, Scriptories Syr. 71–2 (Louvain: Imprimerie Orientaliste, 1955), XII, 71. Elsewhere, by ‫“( ܙܟܐ ܢܘܗܪܐ‬the Light has conquered”), Ephrem means to refer to Christ, who is the Light and who has conquered Satan and the darkness by his birth. This phrase, “the Light who has conquered,” is found in Ephrem’s Nativity, where he clearly ̇ ‫ܚܒܫ ܗܘܐ ܡܘܫܐ ܐܡܪܐ ܒܢܝܣܢ‬ states: ‫ܒܗ ܒܥܣܪܬܐ ܐܪܙܗ ܕܒܪܐ܆ ܕܐܬܐ ܠܟܪܣܐ ܘܚܒܫ ܢܦܫܗ܆‬ ̇ .‫ܕܙܟܐ ܢܘܗܪܐ‬ ̥ ‫“ ܒܗ ܒܥܣܪܬܐ ܢܦܩ ܡܢ ܟܪܣܐ ܒܗܢܐ ܝܪܚܐ‬Moses had confined a lamb on April the tenth; the lamb was the symbol of the Son who came to the womb and confined himself; in the same month, on the tenth, the Light who has conquered came out of the womb.” See Hymnen de Nativitate (Epiphania), V. 13–14, p. 48. 4 The date refers to the eve of December 25th, since Jesus was born at nighttime. Cf. Bar Salibi, 225. 5 Moshe Bar Kepha does not refer to any specific ecclesiastial history; it is certainly not recorded in Eusebius’ Ecclesiastical History. 6 Except for his folio, the Thirteen Headings mentioned, which constitute the Introduction to this Commentary, are missing from the manuscript.

32

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

known because they are two, and “two” is not called “many” 7 by wise men, but rather three or more. However, he (Luke) calls “many” in reference to the Simonians, 8 and those from the Circumcision, 9 and also others who dared to write about what Christ had done and spoken without being accurately familiar with his words and deeds. But that he said, “which we are familiar with,” he did not mean the “many” who attempted and wrote, rather the deeds that they wrote about. And see that he did not say, “which I am familiar with,” rather, he said it in such a way as to include Matthew and Mark with himself. Again, what he placed in the beginning of his book is an expression of cause, which indicates the reason that motivated him to write. That is to say: many people attempted and sought to write the accounts of the deeds of Christ, those which I, Matthew and Mark are familiar with more than others. 10 For this reason, I came to write this Gospel. In other manuscripts, however, instead of {fol. 1v} [++].

“According to what they transmitted to us those who from the beginning were eyewitnesses and ministers of the Word.” (1:2a). “Word” he (Luke) calls here God the Word. “[Ministers]” and “eyewitnesses of the Word” he refers to his twelve apostles. We are prepared to write not the deeds of which we are not totally familiar with, but the deeds of which we are sure and certain. Though we did not see with our own eyes what our Lord had done, nor did we hear with our ears what he had spoken with his mouth, we accurately learned from the twelve apostles who were present from the beginning of Christ’s proclamation until the end. Those (the twelve apostles) were greatly concerned to learn these things accurately and to teach them to others as well. “They transmitted [to us” he says,] not “to me” in order to include Mark with him, since Mark had learned what he wrote from Peter and the rest of the apostles just as Luke had. Note that he (Luke) said that it was God the Word himself that the apostles saw and to whom they ministered; and not the Man to whom He (the Word) had come as the wicked ones say. 11 Likewise, John the Evangelist also said in his [first] letter,

̈ The Syriac word is ‫ܣܓܝܐܐ‬ which also coveys the meaning of “plural.” In Syriac, one is “singular,” two is “dual,” and three or more is “plural.” 8 Followers of Simon Magus, cf. Acts: 8:9–24. Eusebius cites Justin and Irenaeus to dë ‫) ̈ܖܝܫܐ‬, whose leader Simon Magus is the founpict the Simonians as chief heretics (‫ܕܗܖܣܝܣ‬ ̈ tain of heresies (‫)ܪܝܫܐ ܕܟܠܗܝܢ ܗܖܣܝܣ‬. See Eusebius in Syriac, 81–82; Eusebius, trans., 85–87; see also, J. Deferrari, trans. Eusebius Pamphili, Ecclesiastical History Books 1–5 (Washington: The Catholic University of America Press, 1953; reprinted 1965), 86–87. 9 This is a reference to Jews and/or Christians of Jewish origin who insist on practicing circumcision. 10 Moshe Bar Kepha does not refer to John, assuming that John wrote his Gospel after Luke. 11 The exact phrase reads “and not a man who has come” (‫)ܘܠܘ ܒܪܢܫܐ ܕܐܬܐ ܠܗ‬. Moshe Bar Kepha refers to dyophysites; otherwise, to take the phrase literally, he refers to those who deny the divinity of Jesus. 7

TEXT AND TRANSLATION

33

“We proclaim to you the One who was from the beginning, the One whom we saw with our eyes and touched with our hands.” 12 Truly, then, God the Word was seen in the flesh and was touched.

“It seemed good also to me” (1:3a). Just as it seemed good to Matthew and Mark to write about the deeds, teachings and words of Christ, likewise “it seemed good to me” to write. Yet, in other manuscripts, instead of “It seemed good to me” it is written, “I was prepared.” 13 “Because I was diligently attended to all these” (1:3b). That is, I have done two things: First, I was close to all the twelve apostles; second, my closeness to them was with diligence not with negligence; and therefore, I have not been persuaded to write anything but that which I have received from them in diligence and accuracy.

“That I would write everything to you in order, O excellent Theophilus” (1:3c). That is, everything that had been done and spoken by our Lord, I will write for you in order and sequence, the first thing first, the middle thing in the middle, and the last thing last, be it deed or word.

As for Theophilus, it is translated as “God-Loving.” Some people claim that the blessed Luke referred to an indefinite person, that is, any person who is a GodLoving believer. Others say that this Theophilus was the head of the believers and well-known in Alexandria, and he had been converted by Luke and baptized, and he was his friend. He (Theophilus), along with fellow Egyptians, implored him (Luke) to write for them the Gospel for the confirmation of their faith. And this is known to be true because it is written in other manuscripts: “I write for you everything in order, O Officer Theophilus.” 14 By the word “Officer,” he indicates that he was a ruler, a leader, and a well-known person there.

“So that you may know the truth {fol. 2r} of the words with which you have been instructed” (1:4). That is, [this] is [the purpose of the book so that +] [you may know] that the words with which you have been instructed and by which you have believed in Christ are true. Therefore, adhere to them, and always prudently be mindful of them. And because previously [+] that he will write everything in its order, he narrates first the Annunciation of Zechariah, which was anterior in time and order to that of Mary. “It happened in the days of Herod, the King of Judaea” (1:5a). That is, Matthew, on the one hand, began his book with the carnal birth of Christ, saying: “The Book of Cf. 1 John 1:1. The quotation agrees with the Peshitta but is slightly abbreviated. It is difficult to locate Moshe Bar Kepha’s source for this phrase (‫)ܕܐܬܛܝܒܬ ܐܢܐ‬. This verse is not part of the Diatessaron, and the Old Syriac reads just like the Peshitta. Harklean 3 reads: ‫ ܐܣܬܒܪܬ ܐܦ ܠܝ‬i.e., “it seemed to me as well.” This verse is missing from the current available version of the Palestinian Syriac Lectionary of the Four Gospels. 14 It occurs in Harklean, Luke 1:3, as ‫ܐܚܝܕܐ‬, which also means ruler, prince, or military commander. 12 13

34

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

the birth of Jesus Christ, the son of David, the son of Abraham,” 15 and so on. Mark, on the other hand, began his book with the baptism of John, saying: “The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in Isaiah the prophet,” 16 and so on. While both of them used the name of Jesus Christ, Matthew called him “the Son of David and of Abraham,” and Mark called him “the Son of God,” and John made the beginning of his book with: “In the beginning was the Word,” 17 also partially speaking about his carnal birth as “the Word became flesh and dwelled among us,”18 why then did Luke not begin his book as one of these, but he went further back to the annunciation and birth of John? We say because he wanted to demonstrate even by this the greatness of Christ. For if John, who was his forerunner, was attested to have all these great things, what then may one think about the nature and honor of the one whom John was preaching about?

“There was in the days of Herod the King of Judaea” (1:5a). That is, it was not without forethought and reason that he (Luke) mentioned Herod the King, but in order to demonstrate that the prophecy [had been fulfilled] indeed, which Jacob, the Patriarch, previously prophesied, saying: “A scepter will not depart from Judah, nor a lawgiver from his descent, 19 until the one will come to whom the Kingdom belongs and whom the peoples will expect.” 20 Thus, the kingdom, which he calls “a scepter,” did not cease from among the Jews until the birth of Christ to whom the Kingdom truly belongs. And he is the expectation of the peoples. How? We say that from Moses until David, and until the exile of Babylon, kings were ruling them. And from the exile up to the time of this Herod, high priests were ruling them. With his (Herod’s) reign, their rulers came to an end. 21 This is because close to the time of Herod’s reign, there were two brothers from the Jewish people, one called Aristobulus and the other called Hyrcanus. They were stirring up and fighting each other over the high priesthood, over (the question) which one of them would become the high priest and ruler of the people. While they were quarreling over this matter, Pompey, the commander of the Romans, approached and captured Jerusalem and made the Jews tributaries to the Romans. He arrested Aristobulus and sent him to Rome and granted the high priesthood to Hyrcanus. {fol. 2v} [+ And the Parthians Matt 1:1. Mark 1:1. 17 John 1:1. 18 John 1:14. 19 Lit. from between his legs. 20 For the addition of ‘kingdom’ at Gen 49:10, see T. Jansma, “Ephraem on Genesis xlix, 10: An Enquiry into the Syriac Text Forms as Presented in his Commentary on Genesis,” Parole de l’Orient 4 (1973): 247–256; also R. Murray, Symbols of Church and Kingdom (2nd ed., Piscataway: Gorgias Press, 2004), 46–8, 282–4. 21 According to Eusebius, who quotes Josephus, Herod was an Idumaean on his father’s side and an Arab on his mother’s. See Eusebius in Syriac, I.6.2, p. 28; Eusebius, trans., I.6, p. 51; Josephus, Antiquities xiv, 16. 15 16

TEXT AND TRANSLATION

35

exiled Hyrcanus]. 22 And in this way [the kingdom] ceased from the Jews. Thus, Augustus Caesar of the Romans established Herod over the Jews. And this is the first gentile king to rule over them. And after Herod had ruled for thirty-three years, Christ was born, just as Jacob had prophesied: “The rod.” That is the kingdom, “will never depart from Judah,” until Christ will come, to whom the kingdom belongs. Therefore, for this (reason) Luke mentioned Herod as the King of the Jews in order to demonstrate that (this fact), just as the Holy Spirit said through the mouth of Jacob the Patriarch. 23 In this manner Christ appeared, whose forerunner was John, whose conception was announced to his father Zechariah. And [concerning him also] the prophet Daniel had prophesied. 24 For if one counts the years from the second year of Darius the King of the Persians in which Daniel had prophesied, until the beginning of the reign of this Herod [++] Here, the weeks of which Daniel prophesied concerning Christ and Jerusalem, are completed. 25

“A priest whose name is Zechariah, from the ministry of the house of Abijah,” 26 (1:5b). That is, who is this Abijah 27? Some peoples say that he was a high priest serv-

I reconstructed the word “Parthians” based on Eusebius in Syriac, 30, after I consulted Josephus’ Jewish Wars (Josephus, Flavius, The Antiquities of the Jews and The Jewish Wars, trans. William Shepard (Philadelphia and London: J.B. Lippincott, 1905), 307, see esp. ch. 117. In the year 40 B.C.E., Antigonus (the last of the Jewish Hasmonean house), with the help of the Parthians who had invaded Syria, defeated both Herod and Phasael, the sons of Antipater, who had been appointed as tetrarchs of the Jews by Mark Antony in 43 B.C.E. Thus Hyrcanus was exiled to Babylonia, and Antigonus ruled as king and high priest from 40 to 37 B.C.E. In the year 37 B.C.E., Herod re-conquered Jerusalem with the assistance of the Roman legions, and he ruled as king until 4 B.C.E. 23 As Ephrem and most Syriac interpreters after him, Moshe Bar Kepha emphasizes the fulfillment of Jacob’s messianic prophecy (Gen 49:10) in Jesus Christ. See R.-M. Tonneau, Sancti Ephraem Syri in Genesim et in Exodum Commentarii, 113–114. See also Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 24. For very similar comments made by Jacob of Sarug, see F. Rilliet, ed., Jacques de Saroug: Six homélies festales en prose, Patrologia Orientalis 43.4 (Turnhout: Brepols, 1986), 590. For an insightful explanation of this verse by Ephrem, see L. van Rompay, “The Christian Syriac Tradition of Interpretation,” 625; van Rompay, “Antiochene Biblical Interpretation: Greek and Syriac,” in The Book of Genesis in Jewish and Oriental Christian Interpretation: A Collection of Essays, edited by Judith Frishman, and L. van Rompay, Traditio Exegetica Graeca 5. (Louvain: Peeters, 1997), 117–119. 24 Moshe Bar Kepha refers to the same biblical passage as Eusebius and Philoxenus. Although Moshe Bar Kepha follows Eusebius’ sequence of information, he elaborates differently. 25 Cf. Dan 9:2, 25–26. 26 ‫ ܬܫܡܫܬܐ‬is the word behind “ministry”. Childers translated it as “division,” which fits the reading of Old Syriac as ‫( ܦܠܓܘܬܐ‬pelgutā), not the Peshitta. See J. J. Childers, and G. 22

36

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

ing the high priesthood; this (Abijah) for one year and Zechariah for another, like Annas and Caiaphas. 28 Although the Law commands that there be one high priest, when the Jewish laws became weakened, they were establishing high priests two by two to serve for one year each, or for certain days, just as it is written in the Greek Gospel, “a priest whose name is Zechariah from the ministry of the days of the house of Abijah.” 29 Again, some others say that Abijah was a head of a division. For when Herod ruled over the Judeans, he did not allow them to have one high priest lest he (the high priest) seize the leadership of the people. For this (reason), he divided the tribe of Levi into many divisions, establishing one high priest from each division so that there would be many high priests. And this Zechariah was the head of one division to which he was a high priest. And that it was so known because it is written thus in other manuscripts: “A priest whose name is Zechariah from (the ministry of) the division of the house of Abiam.” 30

Others say that Abijah was the head of a choir, for David had established twelve choirs of Psalmists to serve the worship in the temple, where each choir would sing for two hours and leave, and another choir would enter and sing likewise; one after another, all the twelve choirs (sing) so that the worship in the temple would not Kiraz, eds., The Gospel of Luke according to the Syriac Peshitta Version, with English Translation, Surath Kthob (Piscataway, New Jersey: Gorgias Press, 2013), 3. 27 The name “Abijah” in both Syriac ‫( ܐܒܝܐ‬Abiya) and Hebrew ‫( ֲא ִביָּ ה‬Abiyah) literally means “God (Yahweh) is my Father.” 28 Although not biblical, the tradition of Zechariah being a high priest is found in the second century Protevangelium of James and is accepted by Ephrem. See A. S. Lewis, ed., Apocrypha Syriaca: The Protevangelium Jacobi and Transitus Mariae, with Texts from the Septuagint, the Corân, the Peshitta, and from a Syriac Hymn in a Syro-Arabic Palimpsest of the Fifth and Other Centuries, Studia Sinaitica 11 (London: C.J. Clay and Sons, 1902), 4; see Ephrem in Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 8. 29 Harklean, Luke 1:5. Moshe Bar Kepha quotes the Harklean version word for word. The name Zechariah in the Harklean, edited by J. White, is spelled ‫ ܙܐܟܐܪܝܐܣ‬according to the Greek spelling Ζαχαρίας, while in Kiraz’s edition it is spelled just as in the Peshitta. 30 Old Syriac Version, Luke 1:5. The scribe of Moshe Bar Kepha’s text wrote ‫ܬܫܡܫܬܐ‬ ‫ܕܦܠܓܘܬܐ‬, then he crossed out the word ‫—ܦܠܓܘܬܐ‬which is found in the Old Syriac version—and retained the word ‫ܬܫܡܫܬܐ‬, which is not found in the Old Syriac version, Lk 1:5. The scribe of Moshe Bar Kepha’s text wrote ‫ܬܫܡܫܬܐ ܕܦܠܓܘܬܐ‬, then he crossed out the word ‫– ܦܠܓܘܬܐ‬which relates to Old Syriac version—and retained the word ‫ܬܫܡܫܬܐ‬, which is not found in the Old Syriac Version, but in the Peshitta. Also, only the Old Syriac has the spelling of ‫( ܐܒܝܡ‬Abiam) instead of ‫( ܐܒܝܐ‬Abijah). I think the Old Syriac version’s words were a genuine part of the Peshitta’s version used by Moshe Bar Kepha. And the 11th century scribe/copyist replaced the words to fit the Peshitta’s version of his day. Further, only Old Syriac has the spelling ‫( ܐܒܝܡ‬Abiam) instead of ‫( ܐܒܝܐ‬Abijah).

TEXT AND TRANSLATION

37

cease, day or night.31 Thus, they say that Abijah was the head of one choir and ministry over which Zechariah was its high priest. For this (reason), Luke said concerning Zechariah that “he was from the ministry of the house of Abijah.”

Again, some others say that Abijah was the substitute 32 of Zechariah. For when a high priest was anointed for the ministry of priesthood, another one was anointed with him, who was called a substitute, not for ministering the priesthood together, {fol. 3r} but due to physical defilement or dreams of night when the high priest becomes defiled [with nocturnal emission] or for some other reason, and when it is a festival day or Sabbath, then he would not be able to minister as a priest; instead, the one who is called substitute ministers the priesthood instead of him.

“And his wife was from the daughters of Aaron” (1:5c). He (Luke) said “from the daughters of Aaron” in order to show that although the tribe of Levi mixed with the tribe of Judah, since Aaron the priest took Elizabeth, the daughter of Amminadab, who is from the tribe of Judah, 33 likewise Jehoida the priest married Jehoshabeath, the daughter of Jehoram the king of Judea; 34 Zechariah the priest, on the other hand, not only did he not marry from another tribe, nor simply from the tribe of Levi, but he married directly from the same tribe of Aaron, without mixture.

“Her name was Elizabeth” (1:5d). That is, it was mentioned the name of [Aaron] 35 along with the name Elizabeth the priesthood began with Aaron the priest. 36 Now with the name of Elizabeth, the priesthood of the Law ended with this Zechariah the priest. For even though Mar Jacob of Sarug said in his metrical homily (Memra) on the Passion, “that Aaron began with the priesthood, and that with Caiaphas was the end, because he tore his garment and the priesthood left him.” 37 I do not think that after this Zechariah any blameless priest ruled them.

This is a reference to King David’s instruction to the Levites to provide praise and thanksgiving in the temple day and night; cf. 1 Chr 23:30, Neh 12:24. 32 The Syriac word is ‫ܢܛܪ ܕܘܟܬܐ‬, whose literal translation is “place-holder,” or “placekeeper.” 33 Exod 6:23. 34 2 Chr 22:11; most probably a scribal error in the Ms, the text reads ‫ ܝܘܫܒܥ‬instead of the Peshitta’s spelling, ‫ܝܗܘܫܒܥ‬. The argument of mixture of the tribe of Levi (Zechariah and Elizabeth) and Judah (Joseph and Mary) is also discussed in Ephrem’s Commentary to justify the “kinship” between Mary and Elizabeth. See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 26; Ephrem’s Commentary on Tatian’s Diatessaron, 26, 55. 35 There is a scribal error in the Ms., which reads ‫( ܝܘܕܝܥ‬Jehoida) instead of Aaron, as it is in the Peshitta. 36 Cf. Exod 6:23. 37 Moshe Bar Kepha cites and paraphrases in prose the memra of Jacob of Sarug (d. 521). See Mar-Jacobi Sarugensis Vol. 2, 553. The same idea concerning Caiaphas was repeated in the prose homily of Jacob of Sarug. See F. Rilliet, Jacques de Saroug. Six homélies festales en prose, esp. “sur le Vendredi de la passion,” 21, 22, 621–622. 31

38

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

“And both were righteous before God and walked in accordance with all the commandments and justice of the Lord blamelessly” (1:6). That is, for many reasons, he (Luke) considered and related their virtues: First, to show that John was born from virtuous parents; second, in order to indicate that they were childless not because of sin, but because they were kept for this miracle, even though they were not aware of it. 38 It is, indeed, a miracle that elderly people and barren ones give birth; this, indeed, is beyond nature. Third, also because of the righteousness of the birth of John, his testimony while in the womb—when he leaped when hearing Mary’s voice, and afterwards his preaching concerning our Lord would be believed. “For they did not have a son” (1:7a). That is, for what reason?

“Because Elizabeth was barren” (1:7b). This barrenness indicates that they did not have a son previously. “And both were advanced in age” (1:7c). That is, being advanced in age indicates that they would never have a son in the future. And this is known from Zechariah’s saying to the angel:

“I am an old man and my wife is advanced in age” (1:7d). For these reasons, John was born from old, barren parents: First, when the forerunner is born with these (barren parents), the King, concerning whom John preaches, will be trusted that he is born naturally yet beyond nature. Second, as the barren and old ones bore fruit, that is birth, likewise, the world, which grew old in sins, might bear the fruits of righteousness in Christ. 39 Elizabeth, on the one hand, renewed the nature that had aged, while Mary, on the other hand, demonstrated what is from nature and beyond nature. Third, because the Israelites began with old and barren ones, namely, Abraham and Sarah, likewise, with the old and barren ones, Zechariah and Elizabeth, they ended. From Zechariah on, the Israelites scattered all over the world. “And it happened, when he was serving the priesthood in the order of his ministry before God, in accordance with the custom of the priesthood” (1:8–9a). That is, by “the order of ministry” he meant either the festival of atonement in which he (Zechariah) was serving the priesthood in accordance with its order, or the days in

Moshe Bar Kepha draws on Ephrem’s Commentary on Diatessaron. Ephrem explains that they were childless not because of sin but in order to hope for a miracle. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 9, 8. See the English translation Ephrem's Commentary on Tatian’s Diatessaron, 44. 39 Moshe Bar Kepha draws on Jacob of Sarug, who portrays this similarly in his Memra ̈ On the Annunciation of Zechariah; he wrote ‫ ܕܡܐ ܕܦܣܩܘ‬...‫ܦܐܖܐ‬ ‫ܘܡܨܠܐ ܗܘܐ ܙܟܪܝܐ ܟܗܢܐ ܡܛܠ‬ ‫ ܐܟܡܐ ܕܡܪܢ ܒܬܪ ܕܦܣܩ ܥܠܡܐ ܣܒܪܐ ܕܠܝܬ ܦܘܪܩܢܐ܆ ܗܘܐ‬.‫ܗܘܘ ܣܒܪܐ ܒܝܠܕܐ ܢܗܘܐ ܦܐܪܐ‬ ̈ ‫ܠܒܢܝܢܫܐ‬ ‫“ ܦܘܪܩܢܐ‬Zechariah was praying for fruits… but when they (Zechariah and Elizabeth) lost hope in bearing fruits, the fruit was born. It is just like in the case of our Lord that when the world lost hope in salvation, salvation came to human beings.” See Mar–Jacobi Sarugensis, Vol. 2 (1905), 146. 38

TEXT AND TRANSLATION

39

which he got the turn to serve the priesthood, as it is written in other manuscripts, “it happened like this: when he was serving the priesthood in the order of the ministry of his days.”40

“He received to place incense” (1:9b). But the Harklean (version) said in the Gospel of Luke, “he received to burn incense.” 41 That is, {fol. 3v} by [“he received,”] he meant [the lot] of priesthood or to serve the priesthood. As he was serving the priesthood, [the time when he should enter the Holy] of Holies came in order to burn 42 incense because it was the festival of atonement, where they were burning incense of atonement and making a fragrance. And in the festival of the Atonement, the birth of John was announced because he (John) was preaching about forgiveness, (saying:) “Repent, for the Kingdom of Heaven has drawn near.”43

“And he entered the temple of the Lord” (1:9c). That is, we ought to know that God had commanded Moses to divide the Tabernacle into two parts, the inner part and the outer part so that the inner part may be the type of heaven, and the outer part may be the type of the earth. Again, the inner part is the type of the world to come, and the outer part is the type of this world. Not all priests and minsters were entering into the inner part, but only the high priest. Even the high priest entered not many times but only once a year, in the seventh month which is October on this Day of Atonement. By “the temple of the Lord,” he meant the inner part. In this inner temple, there was nothing besides the ark, which contained the pot of manna and the two tablets and the rod of Aaron, covered with [a thin] golden cover that was called atonement. 44 And there were two Cherubs of gold overshadowing the ark and the atonement from both sides.45 When the high priest entered, he stood before the ark and before the atonement and asked for absolution for the people; there, God was revealing Himself. 46 “And the whole assembly of people were praying outside at the time of incense” (1:10). That is, many people were gathered from the city and from the region because it was a great festival. And he said, “the people were praying outside” because

Harklean, Luke 1:8, p. 6. Moshe Bar Kepha refers to this source as “other manuscripts.” ̈ 41 Harklean, Luke 1:9, p. 6. The words ‫ܒܣܡܐ‬ ‫ ܡܥܛܪܘ‬could be rendered as “to perfume incense.” 42 Literally, it means “to place, to put” (‫)ܢܣܝܡ‬. 43 Matt 3:2. 44 The cover was called Atonement ‫ܚܘܣܝܐ‬, which is the translation of the Hebrew word ‫כּפּ ֶֹרת‬.ַ See Exod 25:17. According to this biblical passage, the Lord communed with the people from above the atonement-cover. 45 Cf. Exod. 25:18–19. 46 Bar Salibi cited the same detail and credited Moshe Bar Kepha for this information; see Bar Salibi, 231. 40

40

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

the Law commanded that nobody should enter into the Holy of Holies except the high priest; and even the high priest does not (enter) always, but only once a year. 47

“And an angel of the Lord appeared to him” (1:11a). That is, it was an angel, not merely one of the celestial powers, who announced to him concerning the conception of John, because the Lord had appointed the angels for the ministry of the people, just as Paul said: “For they are spirits of ministry sent for those prepared to inherit life;” 48 and again because John was called “an angel” as “Behold I send my angel before your face in order to prepare the way before you,” 49 and so forth.

“He was standing at the right side of the altar of incense” (1:11b). That is, the angel was seen on the right side of the altar and not on the other side because he (John) was prepared to lay his right hand on the head of our Lord in baptism.50 Again, it is because this present 51 divine dispensation is wholly virtuous. 52 (Standing on the right side) was at the beginning of the divine dispensation, which would be concluded by the right-handed: “He lifted up his hands and blessed them,” 53 when he ascended. “Zechariah was confused when he saw him, and fear fell upon him” (1:12). That is, he was confused and afraid for many reasons: {fol. 4r} First, because it was a place where nobody was allowed to enter [except the high priests]. Second, because of the desolateness of the place; and this is known because his vest [consisted of] bells and pomegranate-bells in order to minimize its desolation. Third, it is because suddenly and without anticipation, the angel appeared. Fourth, because it happens that he (angel) appeared in a fearsome (form).

“And the angel said to him, Zechariah, do not be afraid” (1:13a). That is, first, the angel removed the fear from Zechariah so that he might mindfully listen and receive his words with a pure soul and clear mind. In like manner the angel did for Daniel

Cf. Exod 30:10; Heb 9:25. Heb 1:14. 49 Matt 11:10; Mark 1:2; Luke 7:27; cf. Mal 3:1. 50 Although it is not biblical, the tradition of John laying his right hand on the head of the Lord is also mentioned by Ishoʿdad of Merv (c. 850), Moshe Bar Kepha’s contemporary. Unlike Moshe Bar Kepha, Ishoʿdad credited this tradition to Ephrem’s Commentary on the Diatessaron. See The Commentaries of Ishoʿdad of Merv (txt), 45; The Commentaries of Ishoʿdad of Merv (tr.), 27. 51 Literally, this reads “standing”; Moshe Bar Kepha uses the same root of the verb in the verse ‫“ ;ܩܐܡ܆ ܩܝܡܐ‬the angel was standing” and “the divine dispensation that stands,” in order to convey its double meaning. 52 Literally, this reads “right-handed”; here also Moshe Bar Kepha uses the same root of the word in the verse “right hand” (‫ )ܝܡܝܢܗ܆ ܝܡܝܢܝܬܐ‬in order to convey its double meaning. 53 Cf. Luke 24:50–51. 47 48

TEXT AND TRANSLATION

41

and said to him: “Do not be afraid.” 54 Also he said to Mary, “do not be afraid, Mary!” (Lk 1:30). And also he said to the women at the tomb, “Do not be afraid.” 55

“For your prayer has been heard, and your wife Elizabeth will bear you a son” (1:13b). That is, some people argued that he was praying for a son, and this is known from what he (the angel) told him: “your prayer is heard.” But they blame him because when he asked for something and found it, he (the angel) found him unbelieving. 56 Others said that for a long time he had prayed for a son, and thus he (the angel) told him: “it is heard.”

Contrary to these (opinions), others say that this is not true, for it is known that he was a high priest and blameless. And it was the Festival of the Atonement when the high priest entered to the inner tabernacle, to which he entered once a year, he ought not pray for a son. But others say that first he prayed for himself and his home, and then he prayed what is appropriate for the people, so that they may be forgiven of their sins and debts and be cleansed from physical defilements, and they may be delivered from the wars of enemies. For this reason, the angel told him: “behold your prayer has been heard,” and this additional (news) that your wife Elizabeth will bear a son for you.

But we say that Zechariah was a high priest and was continuously meditating on the Scriptures. And he had read, “that a rod will not depart from the tribe of Judah” 57 and so forth. And (he had read) that of Daniel concerning the numbers of the weeks. 58 Thus, he counted the years and the weeks, (realizing) this, that the time has arrived when the Savior will appear, concerning whom Jacob, Moses, and Daniel prophesied. And he prayed to God that God may offer Him (Savior) to them. 59 Thus, following this, the angel told him: “your prayer is heard.” And take confirmation from this: Elizabeth, your wife, will bear you a son, who will be his forerunner, and “he will go before him in the power and in the spirit of Elijah, the prophet” (1:17). Daniel the prophet, did the same when he counted the years in which God sentenced (the people) through Jeremiah the prophet concerning the destruction and the exile of Jerusalem. 60 And he knew that the seventy years had been complet-

Dan 10:12. Matt 28:5, 10; Mark 16:60. 56 Moshe Bar Kepha shares this opinion with Ephrem and Jacob of Sarug. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 19, 16–18; Ephrem’s Commentary on Tatian’s Diatessaron, I, 19, 49–50, and Mar–Jacobi Sarugensis Vol. 2, 147. 57 Gen 49:10. 58 Dan 9:2, 25. 59 A smoother rendition of ‫ ܘܨܠܝ ܠܘܬ ܐܠܗܐ ܕܢܫܟܢܝܘܗܝ ܠܗܘܢ‬would be “and he prayed to God to grant them this Savior.” 60 Dan 9:2, 25; Jer 25:11–12; 29:10. 54 55

42

MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

ed, he began to pray to God in order to bring them back (from the exile). Likewise, Zechariah the priest did. 61

“And you will call his name John” (1:13c). That is, the angel did not allow Zechariah to name his son, [but he (the angel) named him] 62 in order to show by this that primarily he (John) will not be born for him (Zechariah), but he will be the forerunner before the Word of God. And this is known because he gave him a name not from his tribe but from a foreign one. John, however, is interpreted as mercy; and we say from mercy and compassion {fol. 4v} [his name] is derived. “And you will have joy and gladness” (1:14a). That is, first, because he (John) brings with him [joy to] the human beings. Second in order to remove the shame of barrenness from your wife. Third, because [he would become] the forerunner of the Most High.63

“Many will rejoice at his birth” (1:14b). That is, physically, [they are] all their neighbors, as in “and her neighbors and relatives heard were rejoicing with her” (1:58). Spiritually, they are all those who converted to God through him (John).

“He will be great before the Lord” (1:15a). The greatness of John is known through many (reasons). First, because his conception was announced at the time of the festival of atonement in the holy of holies. Second, because he was filled with the Holy Spirit while still in the womb of his mother. Third, because [he leaped for joy] welcoming his Lord while he was still in the womb. Fourth, because of his dwelling in the wilderness for thirty years. Fifth, because of his clothes. Sixth, because of his Naziritehood. Seventh, because he became the forerunner of the Word. Eighth, because he baptized his Lord. Ninth, because he initiated the baptism of forgiveness. Tenth, because he prophesied concerning the Lord as a prophet: “[This is He,] who will come after me.” 64 Eleventh, because he, as an apostle, perceived him and intro218F

Moshe Bar Kepha elaborated in his homily about what Zechariah had done, saying: “What else must the righteous high priest (Zechariah) do, but to pour out prayer and supplication before God for the salvation which was prepared to happen to all the peoples, and in order not to postpone again the appearance of the Savior of all. For this (same thing) Daniel had done.” ‫ܡܢܐ ܡܕܡ ܐܚܪܢܐ ܙܕܩ ܗܘܐ ܕܢܥܒܕ ̇ܗܘ ܪܝܫ ܟܗܢܐ ܙܕܝܩܐ܇ ܐܠܐ ܕܢܐܫܘܕ ܨܠܘܬܐ‬ ̈ ‫ܐܦܝ ܦܘܪܩܢܐ ̇ܗܘ ܕܥܬܝܕ ܗܘܐ ܕܢܗܘܐ ܠܦܪܨܘܦܐ ܕܟܠܗܘܢ‬ ̈ ‫ܥܡܡܐ܇ ܘܕܠܐ‬ ‫ܘܬܟܫܦܬܐ ܠܘܬ ܐܠܗܐ ܥܠ‬ .‫ ܬܘܒ ܢܬܬܗܐ ܕܢܚܐ ܕܦܪܘܩܐ ܕܟܠ ܗܕܐ ܓܝܪ ܐܦ ܕܢܝܐܠ ܣܥܪ‬See H. Beguin, “Un recueil d’homélies: du 1Xe siècle en langue syriaque,” ROC 22 (1920–1921): 365. 62 This phrase was written in the left margin. 63 Ephrem relates that Zechariah was announced to have joy: ‫ ܠܘ‬.‫ܘܬܗܘܐ ܠܟ ܚܕܘܬܐ‬ ̇ ‫ ܐܠܐ‬.‫“ ܕܐܘܠܕܬ‬and you will have joy not because you will be giving birth, but on ‫ܕܠܡܢ ܐܘܠܕܬ‬ the account of the one to whom you will be given birth.” Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 9, 8; McCarthy, Ephrem’s Commentary on Tatian’s Diatessaron, I, 9, 44. 64 John 1:27. 61

TEXT AND TRANSLATION

43

duced him, pointing with his finger: “Behold the Lamb of God.”65 Twelfth, because he was killed for the truth as a martyr, seeing that he (Herod) sent the soldier [to cut off his head].66 Thirteenth, above all, greatest because the Lord said: “There is no prophet among those born of women who is greater than John” (Lk 7:28). 67

“And he will not drink wine or strong drink” (1:15b). That is as a Hebrew Nazirites. 68 The Scripture called “strong drink” any drink except wine, be it the juice of dates, figs or raisins.

“And he will be filled with the Holy Spirit while he is in the womb of his mother” (1:15c). That is, it was not after “he will be born” as it was granted to many, but while he is in [the womb]. This (gift) was not granted to the Hebrews, except Jeremiah and John. 69 For it is known that he was filled with Holy Spirit because he leaped for joy in her womb.

“And he will be filled with the Holy Spirit while he is in the womb of his mother” (1:15c). That is, from here is known the priority of John’s election to his conduct of life. He was not elected because of his righteousness, but he was justified after his election. However, he met the divine election through his virtuous life style. “And many of the sons of Israel he will turn to the Lord, their God” (1:16). That is, he (Luke) did not say “all of them” but “many of them.” Likewise, the prophet said concerning them: “Though your people, Israel, become as sand, however, few of them will be saved.” 70 Here, the angel pronounced Christ as “the Lord, their God.” John 1:29, 36. Cf. Mark 6:27. The reading is close to the Sinaitic reading, not to the Peshitta. See G. Kiraz, ed., Comparative Edition of the Syriac Gospels: Aligning the Sinaiticus, Curetonianus, Peshîṭtâ and Ḥarklean Versions, New Testament Tools and Studies 21.2 (Leiden / New York / Köln: E.J. Brill, 1996), 77. 67 Cf. Moshe Bar Kepha’s homily on the Annunciation to Zechariah, where he speaks about the cause Zechariah’s joy with the birth of John; see H. Beguin, “Un recueil d’lomélies: du 1Xe siècle en langue syriaque,” 368. 68 Although it is biblical information (Judg 13:4–5), Moshe Bar Kepha most probably draws on Ephrem. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 9, 8; Ephrem’s Commentary on Tatian’s Diatessaron, I, 9, 44. 69 Moshe Bar Kepha does not make exception to Jeremiah in his homily on the Annunciation to Zechariah; see H. Béguin, “Un recueil d’homélies du ix siècle en langue syriaque,” 368. It reads: ‫ ܘܠܐ ܡܘܫܐ ܘܠܐ ܫܡܘܐܝܠ ܘܐܦܠܐ ܐܪܡܝܐ܇ ܕܢܬܩܕܫ‬.‫̇ܗܝ ܕܝܢ ܕܠܐ ܐܢܫ ܐܚܪܝܢ ܐܫܬܘܝ ܠܗ‬ .‫ܥܕܠܐ ܢܦܘܩ ܡܢ ܡܪܒܥܐ ܐܬܐܡܪ ܠܗ‬ Bar Salibi, however, followed Moshe Bar Kepha’s Commentary but made an exception for Jeremiah, saying .‫ ܐܠܐ ܠܐܪܡܝܐ ܘܠܗ‬.‫‘“ ̇ܗܝ ܕܢܬܡܠܐ ܪܘܚܐ ܒܟܪܣܐ ܠܐ ܐܫܬܟܢ ܠܐܚܪܢܐ‬he will be filled with the Spirit’ was not granted but to Jeremiah and him (John).” See Bar Salibi, 233. Ishoʿdad of Merv, like Moshe Bar Kepha, makes no exception for Jeremiah; see The Commentaries of Ishoʿdad of Merv (txt), 3; The Commentaries of Ishoʿdad of Merv (tr.), 147. 65 66

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But did he (John) turn many from the sons of Israel? We say that he was sometimes steering them to repentance (saying): “For I am baptizing you for repentance.” 71 And other times, showing them that he is his (Christ’s) servant: “I need to be baptized by you.” 72 And while other times, magnifying Him more than himself: “He will baptize you in spirit” and so forth. 73 And other times, he points to Him (saying) to them: “Behold the Lamb of God,” 74 and “Behold he stands among you.” 75 Again, other times, he declined, (saying) that [he is] not the Christ: “you testify that I have said that I am not the Christ.” 76 But if someone says Why does the angel say: “To the Lord, their God,” not to Christ, we respond, because the word Christ was hidden from the angel. Also, it was previously foretold by the prophets; it was kept for its proper time. “And he will go before Him” (1:17a). That is, from this it is known that “Lord their God,” referred to Christ.

“In the spirit and power of Elijah the prophet” (1:17b). That is, he (Luke) said “in spirit” because the spirit that worked through Elijah the prophet was the same spirit that worked through John. Also, he uses the word “spirit” to refer to their spiritual manners because both were unmarried and were Nazarenes. Also, they were desertdwellers 77 and they were clothed in leather and hair, and wore belt.78 He (Luke) said “power.” because in the way Elijah had reproached King Ahab {fol. 5r} and Jezebel, 79 likewise, John (reproached) Herod and Herodias. And just as this (John) preached before the first coming of Christ, so did Elijah in advance preach before the second coming of Christ. 80

“To turn the heart of the fathers unto the sons” (1:17c). That is, he (Luke) called “fathers.” in reference to Abraham and Isaac and Jacob; and “sons” in reference to the apostles who descended from them, and the rest who believed from among the Israelites. 81 There are two (kinds of) righteousness, righteousness through faith in God, and righteousness through the work of the Law’s commandments. Now, Isa 10:22. Matt 3:11. 72 Matt 3:14. 73 Matt 3:11. 74 John 1:29. 75 John 1:26. 76 Cf. John 3:28. The wording is a mixture of the Peshitta and the Harklean. ̈ meaning “leaders.” 77 The word in the manuscript could be read as ‫ܡܕܒܪܢܐ‬, 78 Cf. Mark 1:6. 79 Cf. 1Kgs. 17, 18, 19. 80 Cf. Mal 4:5. 81 Moshe Bar Kepha draws on Ephrem and elaborates on his Commentary; Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 23, 20; Ephrem’s Commentary on Tatian’s Diatessaron, I, 23, 51. 70 71

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45

Abraham became a righteous man not through the work of the Law, but through faith, as Moses said and Paul confirmed. 82 And concerning that he (Luke) said “to turn the heart” is the righteousness through faith which is of Abraham, Isaac and Jacob, and which John hands down to the apostles, their sons, and to the rest of those who would believe in Christ, just as Paul the Apostle has said: “whoever believes in Christ would become righteous.” 83

Again, he (Paul) said that they are the sons of Abraham, “not those who are born according to the flesh, but those who follow the example of his faith.”84 Thus, here, he (Luke) referred to the righteousness through faith just as Paul had said: “Whoever believes in Him becomes righteous.” 85 And that he (Luke) said “to turn” because the righteousness through the Law comes after it (that of faith). And now, this 86 is revealed in the good news of the Gospel just as the Apostle (Paul) said: “the righteousness of God is revealed in it.” 87 “And those who are disobedient to the knowledge of the just 88“ (1:17d). Even this (verse) is as the one before it, and in this way, Luke called “the disobedient” those among the Jews who were thinking that they are wise and intelligent, and who were satisfying themselves by means of long beards, soft, pretty, and great garments. But he (Luke) called the apostles “the just ones” and said that he (John) will turn the disobedient to the true knowledge which the apostles preach. For many leaders, wise men, and scribes of the Jews trusted the apostles and believed in Christ.

“And to prepare a perfect people for the Lord” (1:17e). Not like this people who stands outside and waits for you, but a perfect people of the Christians who are atoned by means of baptism, and not by means of sprinkling blood, as this (people) [of yours. Those] (Christians) rejoice in the flesh and the blood of the incarnated God, and not in the slaughtering of dumb animals, like this (people). Those (Christians) think of heavenly things, and not of earthly things, as this (people). Those (Christians) seek the kingdom of heaven, and not a land that flows with milk and honey. 89 This is the perfect people. For if the people of Zechariah were perfect, the angel would not have told him to prepare a perfect people. Gen 15:6; Rom 4:3, 9; 105–6; Gal 3:6. Gal 2.16. 84 Rom 4:12. The first part of this quoted verse differs from the version in the Peshitta. The Peshitta reads: ‫ܠܐ ܗܘܐ ܠܐܝܠܝܢ ܕܡܢ ܓܙܘܪܬܐ ܐܢܘܢ ܒܠܚܘܕ ܐܠܐ ܐܦ ܠܐܝܠܝܢ ܕܫܠܡܝܢ‬ ̈ .‫ܠܥܩܒܬܐ ܕܗܝܡܢܘܬܐ‬ 85 Gal 2:16. 86 The word “this” refers to the priority of righteousness through faith. 87 Rom 1:17. ̈ 88 The text reads ‫“ ܕܐܠܗܐ‬of God” instead of ‫ܟܐܢܐ‬ “just.” It is certainly a scribal error since the word “just” appears in the Commentary but not “God.” 89 Like Ephrem (Saint Ephrem: Commentaire de L’Evangile Concordant (1963), 20, Ephrem’s Commentary on Tatian’s Diatessaron, 52), who identified the perfect people as people who love 82 83

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“Zechariah said to the angel, how will I know this? For I am an old man and my wife is advanced in her age” (1:18). We ought to wonder at Zechariah, being a reader of the Scriptures, and high priest and someone illustrious: he found it difficult to perceive; therefore, he doubted the things that are written in his Scriptures, and with which he was familiar. Why, O Zechariah, have you doubted? And how will I know this? Has not your race descended from old men and barren women? From Abraham and Sarah, also Samuel from Hannah 90 the barren woman was born? 91 And Samson was from the barren wife of Manoah. 92 But we should not elaborate more because it is characteristic of human nature to doubt even over the deed someone has experienced, especially when one is full of joy. 93 “The angel responded and said to him: I am Gabriel, who stands before God, and I have been sent to speak with you and declare these things to you” (1:19). That is “I am standing before God” signifies that I am praising (God), or I am doing His will.

“Now, you will be silent, and you will not be able to speak until the day that these things occur, because you did not believe my words, those which will be fulfilled in their time” (1:20). That is, for what reason did he (the angel) bind his tongue and silence his speech? 94 We say for many (reasons): First, because he became the first to doubt in the dispensation of the Word of God in the flesh. Thus, justly, his speech was bound so that he might not set a precedent or be an example to many [+ + +] he was told, he received punishment. {fol. 5v} [+ + +] and since he did not believe [the vision], he is to be smitten by the vision. And since he did not believe the hearing of the divine, [he was restrained from his hearing]. 95 each other (i.e. the Christians) and do not worship idols, Moshe Bar Kepha identified the perfect people as the people who seek the Kingdom of Heaven (i.e. the Christians) and not the people who seek a land flowing with milk and honey. See A. Saadi, “Ninth Century Syriac Exegete and Apologist: Moshe Bar Kepha’s Commentary on Luke,” 240–241. 90 1 Sam 1:2, 7. 91 Ephrem’s Commentary on Tatian’s Diatessaron, 50, speaks about Zechariah’s role in comforting people who were barren through Abraham and Sarah, showing how he and his wife were similar to them. 92 Judg 12:22–24. 93 Moshe Bar Kepha shares the opinion of Jacob of Sarug, who says: ‫ܒܚܕܘܬ ܠܒܗ ܕܣܒܐ‬ ‫“ ܛܥܐ ܗܘܐ ܕܢܬܒܝܢ ܗܘܐ‬because of the joy of his heart, the old man was wandering in mind.” See Mar–Jacobi Sarugensis Vol. 2, 147. Most of the “Why O Zechariah,” which was raised by Moshe Bar Kepha, is found in the pages following Mar-Jacobi Sarugensis Vol. 2, 147. 94 In responding to this inquiry, Moshe Bar Kepha elaborates on the two ideas found in Ephrem’s Commentary: first, that Zechariah’s silence was God’s punishment on account of his doubt; second, that Zechariah’s silence made the people more receptive to the divine dispensation. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 11–14, 8–17; Ephrem’s Commentary on Tatian’s Diatessaron, 11–14, 45–48. 95 This is summarized in fol. 15v, Verse 62.

TEXT AND TRANSLATION

47

Again, because he (Zechariah) doubted that the barren one might be healed by the divine power, he (the angel) made Zechariah’s senses, that is, his speech and hearing, 96 barren so that through their healing he will believe the healing of the barrenness (through divine power). Again, because he did doubt the birth of John, who is the voice that cries in the wilderness as the prophet had prophesied, it was just that his (Zechariah’s) voice was silenced and his speech was bound. Again, he (the angel) silenced and bound Zechariah’s speech because Zechariah was from the type of the old Law [+] that because of this it was silenced and abrogated, “the old things” just as the apostle said. 97

And again, he (Zechariah) was teaching the people by his speech: through old and barren ones your race was descendent. 98 And the people heard through their ears. Justly his speech was bound and his ears were closed because although he was teaching through his words, when they were addressed to him (by the angel) he did not believe. Again, he (the angel) silenced his speech lest, when he would relate to the people what had been told by the angel, the people would mock him and be hurt when they do not believe. For if he had related to the people through anything beside the signs that the priest [communicated with], they would have not only disbelieved him, but also they would have thought that the priest was disseminating vain things. If the priest of the people did not believe, how much more would the people have not believed. And if [Zechariah], who heard from the angel, had not believed, how much more would the people not have believed what they heard from the priest. 99 Again, he was silenced so that the new things, the mysteries and the promises in the Bible, would be guarded.

Again, Zechariah was silenced so that he would not be stricken with excessive grief. How? For just as when the angel talked to Daniel and completed his words, Daniel asked the angel: “What will happen after these?” 100 And “after these” signifies the election of the peoples and the rejection of the people. The angel was silent about “these things.” and did not tell them to him (Daniel) so that he may not be stricken with excessive grief. Likewise, he silenced Zechariah so that he would not ask him what would happen after the birth of John, and he (Zechariah) would hear from the Lit. “untying,” “releasing.” Cf. 2 Cor 5:17. 98 Moshe Bar Kepha shares the idea of Jacob of Sarug, who says: ‫ܠܐ ܗܟܢܐ ܡܫܬܘܕܐ‬ ̈ ‫ܕܠܥܩܖܬܐ‬ ̈ ̈ ̈ ‫ܠܕܥܩܖܢ‬ .‫ܒܢܝܐ ܢܬܠ‬ ‫ܗܘܝ܆ ܕܡܨܐ ܡܪܝܐ ܗܘ‬ ‫“ ܗܘܝܬ‬Was it not this you used to promise the barren women that the Lord is able to grant children to the barren ones?” See Mar–Jacobi Sarugensis Vol. 2, 148. 99 The main idea—that the people benefited from Zechariah becoming speechless—is found in Ephrem. Moshe Bar Kepha just elaborates on it. See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 12–14. 100 Dan 12:8. 96 97

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angel that upon his (John’s) birth you will be killed by King Herod. John, also, will be killed by Herod on the account of Herodias. Then your people will be rejected, and the peoples will be elected, and they will enter. 101 In this manner, Zechariah would have been stricken by excessive grief, if he had heard from the angel “these things.” Thus, just as the angel said to Daniel: “the words are sealed until the time of the end,” 102 he said to Zechariah: “You will be silenced and you will not be able to speak.”

Again, the angel must have silenced Zechariah so that he would not speak lest the divine dispensation might be hurt. But in what way—think deeply with me—would Zechariah have believed in the birth of John? And had he asked what might happen, the angel would have responded to him: at the sixth month she (Mary) will receive annunciation and conceive, and give birth to the Savior of the whole world, and tidings like these. (As a result of this news), Zechariah might have gone and spoken, and the news of these would have been spread and reached even King Herod. As a result, a command would have been issued, and he would have killed all the virgins. [And this is known] that he would have done this because he killed all the children of Bethlehem [and its vicinities]. And if he killed all the children, expecting to kill Christ with them [+], he would have killed all while [+ +] with them (female) also to that..

[Here, there is a missing folio or two folios that will have contained a commentary on1:21–1:30. In other words, it contains a commentary on the rest of the episode of the Annunciation of Zechariah (1:21–25), and the first part of episode of the Annunciation of Mary (1:26–30)] {fol. 6r} [according to his likeness]. Again, we say if the grace which Mary found [before God] is that she conceived without marriage, look what happened to her. With that, I mean, [she was deprived] from the pleasure of marriage which is planted in the nature of human beings. And she endured the heaviness and weariness of the pregnancy. All other bearers, on the other hand, become comforted with the pleasure of the marriage which God has planted in their nature, and (become comforted) with the honor they receive from their sons even though [they endured] the heaviness and weariness of the pregnancy. 103 Thus, the The theme of the (Gentile) People replacing the (Jewish) People dominated the Syriac writers since Ephrem. See R. Murray, Symbols of Church and Kingdom, 41–68. 102 Dan 9:12. 103 Moshe Bar Kepha demonstrates a very positive attitude toward the pleasure of marriage as God’s blessing. This attitude contrasts with the fourth-century Aphrahat’s attitude on marriage. In a polemic tone, Aphrahat commented on Gen 2:24, saying: ‫ܟܕ ܒܪܢܫܐ ܐܢܬܬܐ‬ ‫ ܘܟܕ‬.‫ ܘܠܝܬ ܠܗ ܪܚܡܬܐ ܐܚܪܬܐ‬.‫ ܘܠܪܘܚ ܩܘܕܫܐ ܐܡܗ‬.‫ ܪܚܡ ܘܡܝܩܪ ܠܐܠܗܐ ܐܒܘܗܝ‬.‫ܥܕܟܝܠ ܠܐ ܢܣܒ‬ ‫ ܘܡܬܬܚܕ ܪܥܝܢܗ ܒܥܠܡܐ ܗܢܐ‬.‫ ܗܠܝܢ ܕܡܢ ܠܥܠ ̈ܖܫܝܡܝܢ‬.‫ܒܪܢܫܐ ܐܢܬܬܐ ܢܣܒ ܫܒܩ ܠܐܒܘܗܝ ܘܠܐܡܗ‬ “As long as a man has not taken a wife, he loves and honors God and the Spirit of Holiness his Mother, and he has no other love. However, when a man takes a wife, he leave his Father (God the Father) and his Mother (Spirit of Holiness), who are mentioned above; and his mind becomes captivated with the world.” See W. Wright, The Homilies of Aphraates, the Per101

TEXT AND TRANSLATION

49

grace which Mary found before God was not that she was without marriage but that she bore God the Word in flesh, just as John said, “the Word became flesh,”104 and as Paul wrote, “God sent His Son, born of a woman,” 105 and concerning His Son, who was born in flesh through the seed of David’s family. “For you have found grace with God” (1:30). That is, “you have found grace with God” because none of the barren or older women who gave birth found (grace) like her, neither Sarah, nor Rebecca, nor Rachel, nor Hannah, nor Elizabeth. Equal grace was given to these barren and older women, and it was conferred on the bearers and their sons. But the grace that Mary found was only for her, and not commonly for her and the one who was born from her. For this one who was born from her gives grace for others, and does not receive grace, just as John said, “we have received from his fullness.” 106

“For you have found grace with God” (1:30). That is, he (Luke) said, “you have found” because the grace is a great finding and exulted joy that had never happened and it will not happen like it, namely, God the Word being conceived in flesh. Again, he said, “you have found grace” because this birth is for the finding of the lost ones. For he found “the lost sheep,” 107 and “the lost coin,” 108 and “the prodigal son.”109 Again, he (Luke) said, “for you have found grace” concerning the grace which Eve had lost, Mary found. Thus, the noun “losing” follows “finding.” “You have found grace with God,” That is, that he said “with God,” it is from God. For in the Greek gospel, it is written like this: “You have found grace from before God.” 110 “For behold, you will conceive and give birth to a son” (1:31). That is, this is the grace which you found from God that you will conceive with the Word of God, and give birth to him in flesh. “For behold, you will conceive and will give birth to a son” (1:31). That is, let us ask the heretics from where did Mary conceive? From Joseph or from a man as the Jews thought? Now, since both are false and wicked (allegations), we want to know from where did Mary conceive? For the angel said: “For behold, you will conceive.” Did she conceive from below or from above? That is from the earth or from heaven? It is known from above and from heaven. But whom did she conceive? God or man?

sian Sage, Edited from Syriac Manuscripts of the Fifth and Sixth Centuries in the British Museum, with an English Translation. Vol. 1: The Syriac Text (London and Edinburgh: Williams and Norgate, 1869), 344. 104 John 1:14. 105 Gal 4:4. 106 John 1:16. 107 Cf. Luke 15:1–7. 108 Cf. Luke 15:8–10. 109 Cf. Luke 15:11–32. 110 Harklean 1:30.

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If they said a man, this is not true because it is known that she did not bear merely a man seeing that her conception did not result from Joseph or from another man; therefore, she conceived God the Word in flesh; and this is known because the angel told her, “the power of the Most High overshadows 111 you;” 112 and from what John said, {fol. 6v} [“The Word became flesh,” 113] first, the Virgin conceived the Word of God in flesh, [then] she gave birth to him, and thereafter, he was called her son. For this reason, he said to her, “You will give birth to a son.”114

“For behold you will conceive and give birth to a son” (1:31). That is, for he (the angel) did not say: you will be receiving and you will conceive, but rather “you conceive.” Because it is known that there was neither time nor period or a second or interval between ‘she received (the conception)’ and ‘she conceived.’ Therefore, at the same time that she received the Power of the Most High, without delay (she conceived) in such a way we cannot say, know or explain his conception in flesh.

Simultaneously, when she received him, [the Word] of God became flesh, as John said. And immediately, when he became flesh, [the conception] became known as the angel said. Afterwards, and little by little, he grew in the womb, fulfilling in this (process) the order of the human pregnancy so that he may not be odd with the natural law in any aspect. For until he became flesh, only these of his divine nature were recognized in him. But after he became flesh, he underwent all that belongs to human pregnancy in his person,115 and he received human nurture. Little by little, in a period of nine months, he finally was born as an infant, and grew up with the measurements according to the levels of age, while being the Power of the Most High and the Word of the Father. “And you will call his name Jesus” (1:31b). That is, the angel told Mary to name her son Jesus. And at this point, the heretics reply and say, how did a woman name God? But we say to them, unless he was first conceived, there would have been no possibility to be born. And unless he was born, there would have been no way to trust the birth of a virgin. And unless he became her son, she would not have been able to give him a name. But “because he emptied himself,” 116 as Paul said, and “he was born in flesh,” as John said, and because he was born from a virgin, becoming Since the Syriac verb applies only to God, Brock suggests that we translate it as “tabernacle.” S. Brock, “Maggnânûtâ: A Technical Term in East Syrian Spirituality and its Background,” in Mélanges Antoine Guillaumont. Contributions à l’étude des christianismes orientaux. Cahiers d’Orientalisme 20, (Genève: Patrick Cramer, 1988), 121–129; see also Brock, “‘Syriac Dialogue’ – An Example from the Past,” The Harp 15 (2002): 313–315. 112 Luke 1:35. 113 John 1:14. 114 For the apologetic implication of this paragraph see A. Saadi, “Ninth Century Syriac Exegete and Apologist: Moshe Bar Kepha’s Commentary on Luke,” 243–244. 115 Lit. “in his hypostasis” (‫)ܒܩܢܘܡܗ‬. 116 Phil 2:7. 111

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51

her son, just as Paul wrote, “God sent His son, born from a woman,”117 for these reasons, the woman gave him a name. And because he willed, she named him. Do not stumble in this mystery, but first, seek the priorities of the Word of God, then turn and ask about the name that the woman gave him when he was born in flesh! For if he was conceived in her and was born in flesh, becoming her son in grace, why would she not give a name to the one who was born from her. Again, we say to them, that this name of Jesus, which the virgin gave, is not from the virgin, nor her invention, but of God the Father, who sent the angel to her. 118 The angel Gabriel received these two (commandments) from God through revelation that “you will conceive and give birth to a son,” and that “you will call his name Jesus.”

If they (the heretics) say that it is a deficiency that this name is given by a woman, we say that even the one who received this name has descended from greatness to lowliness and accepted to be called by humble and minor names. 119 And as he was not ashamed, being born from the Father, to be born from a virgin; likewise, he was not ashamed that she named him baby and Jesus. And as he was not lessened to be a son to a virgin, likewise, he was not diminished that she called his name Jesus.

“And you will call his name Jesus” (1:31b). That is, for Jesus means in the Hebrew language savior. 120 This name, Jesus, the Word of God, did not receive it for the first time 121 when he was incarnated and born, but it is naturally his. And just as his salvation comes in action, likewise, his name was revealed through the Word. 122 Thus, Gal 4:4. This was the early Syriac exegetical tradition regarding the naming of Jesus, preserved in Ephrem’s writing. Ephrem focused on the divine dispensation responsible for ̇ ‫ܠܗ‬ ̇ ‫ܠܐ ܓܝܪ ܐܡܪ‬ naming Jesus, writing:  .‫ ܐܠܐ ܕܬܩܪܝܢ ܫܡܗ‬.‫ܕܗܘ ܫܡܐ ܕܡܬܩܪܐ ܗܘܐ ܝܫܘܥ‬ ‫ܘܗܕܐ ܝܕܝܥܐ ܕܗܢܐ ܫܡܐ ܕܪܒܬܒܝܬܘܬܐ ܗܘ ܕܒܝܕ ܦܓܪܐ‬ “For he (the angel) did not say that the name which he would be called is Jesus. But ‘you shall/must call his name (Jesus).’ And this is known because this name is of the dispensation through the body.” See L. Leloir, Commentarie de l’Evangile Concordant (1990). 119 Creatively, Moshe Bar Kepha draws on Ephrem’s understanding of names attribuẗ ed to God. For instance, Ephrem said: .‫ܒܫܡܗܐ܆ ܕܐܬܥܛܦ ܗܘ ܚܝܐ ܕܢܚܐ ܟܠ‬ ‫ܠܐ ܬܡܘܬܘܢ‬ ̈ ̈ .‫“ ܪܒܐ ܓܝܪ ܫܡܗܐ ܕܚܣܝܖܝܢ܆ ܒܪܚܡܬܟܘܢ ܠܒܫ ܗܘܐ‬Do not be defeated (die) by the names which the Living One has put on in order to save all, for the Great (God) had put on defective names out of love for you.” See Hymnen de Fide, xxix 2–3, p. 101. On the significance of the divine names in Ephrem’s theology, see S. Brock, “St Ephrem the Syrian on Reading Scripture,” The Downside Review 125 [438] (2007): 40–41. 120 The name Yeshuʿa �‫שׁוּ‬ ַ ֵ‫ י‬is an abbreviated form of Yehoshuʿa �‫הוֹשׁוּ‬ ַ ְ‫ י‬which means “Yahweh is Salvation.” 121 Literally, “newly” or “recently.” 122 Concerning the name “Jesus,” Moshe Bar Kepha uses Ephrem’s words ‫“ ܟܝܢܐ‬nature” and ‫“ ܣܘܥܪܢܐ‬action,” but he explains it further. For Ephrem said: ‫ܗܢܐ ܗܟܝܠ ܫܡܐ ܠܐ‬ ̈ ‫ܕܣܘܥܖܢܘܗܝ‬ ‫“ ܗܘܐ ܕܟܝܢܗ ܗܘ ܐܠܐ‬Therefore, this name (Jesus) does not refer to his nature 117 118

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

God is called by various names {fol. 7r} like this in the holy Scripture. For He is ElShaddai, which is interpreted as God of the [promises], and God of Truth.123 God is also called Sabaoth, which is interpreted as God the Almighty. 124 And God is called Azazel because God showed strength and justly punished the wrongdoers who had sinned in the wilderness. 125 Likewise, here, He was called Jesus, which means savior because of the salvation, which he conferred upon the people through his revelation. And because of the salvation that he gave, he was called Savior, just as a king is named after his Kingdom, and president after his presidency, and Just one after his justice, and Good one after his goodness. Likewise, because of his salvation, he was called Savior, that is, Jesus. Therefore, this name of Jesus was not applied to a man but to God, who became a man. Although this name is his by nature-since he is Savior by nature, when he was named upon his becoming a man, he did not receive it for the first time, but we should understand it as revelation.

Up to the time of Moses, the name Jesus was not known. Moses, however, gave that name, Jesus, to the son of Nun, calling him Jesus the son of Nun, who was the type but to his actions.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 25, p. 22; also Ephrem’s Commentary on Tatian’s Diatessaron, I, 25, 53. 123 The interpretation of El-Shaddai (‫ )ܐܠܫܕܝ‬as “God of Promises” came from connecting the Hebrew word transliterated ‫ ܫܕܝ‬with the Syriac word ‫ܫܘܕܝ܆ ܐܫܬܘܕܝ‬, from the root ‫ܝܕܐ‬, which means “to promise.” The second interpretation, “God of Truth,” probably came from the confusion or substitution of the letter D in Shaddai ‫ ܫܕܝ‬with the letter R; hence shar (‫)ܫܪ‬ signifies truth. As a matter of fact, in the Peshitta Old Testament, the letter D in several personal names was switched with R, and vice versa. Most modern scholars agree that ElShaddai ‫ ֵאל ַשׁ ַדּי ܐܠܫܕܝ‬is used as an attribution to God, Yahweh. Originally, however, the name of a deity El-Shaddai came from northern Mesopotamia, meaning “god of the mountain.” Etymologically, Shadu means mountain; it also means “high.” In the LXX, El-Shaddai was translated as “almighty”; as a result, it gained this new meaning, especially among the writers of the second century B.C.E. and the New Testament. See W. Albright, “The Names of Shaddai and Abram,” JBL 54 (1935): 180–193; Anchor Bible Dictionary, 994. 124 The literal meaning of Sabaoth (‫)צ ָב ֖אוֹת‬ ְ is military hosts. It frequently occurs in the Old Testament in military contexts. Moreover, the Assyrian word for soldier is Sâbu; see Anchor Bible Dictionary, III, 304; Anchor Bible Dictionary, 838. 125 Moshe Bar Kepha’s explanation of the term Azazel corresponds to one possible meaning in Syriac of ‫ܥܙܝܙܐܝܠ‬, namely “God is Strong.” Another possible meaning of the word is “scapegoat or goat that has gone away,” which corresponds to Israelite ritual practice. On the Day of the Atonement, according to Lev 16:8–10, a goat is to be sent to the wilderness to Azazel. A third possible etymology is something like “fierce god” or “angry god,” which corresponds to the Mesopotamian myth of an “angry god” who must be propitiated so that a plague or other evil might be lifted from people. Originally, however, Azazel might be a name of a demon. In pseudepigraphic literature, Azazel appears as a full-fledged demonic being (1 Enoch 8:1; 9:6; 10:4–8; 13:1). Of all this range of meaning, Moshe Bar Kepha related the Mesopotamian definition. See David Wright, “Azazel,” Anchor Bible Dictionary 1 (1992), 536.

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53

and image of this, our Jesus. And it is known that he was the type of this (our Jesus), because from the time of his birth, and till the time when Moses brought him and sat him as a savior and leader of the Israelites, he was called HUSHAʿ (Joshua); 126 but when Moses sat him as a savior and leader for the Israelites, he called him Yeshuʿ (Jesus), 127 which means Savior because he (Joshua) carried and served the type of this Jesus the Savior.

“And you will call his name Jesus” (1:31b). That is, why did the angel say that she will call him Jesus and not Emmanuel as Isaiah had previously prophesied? And we say for many (reasons): First, because earlier, he (the angel) told her “our Lord be with you,” and “With-Us-Is-God” (ʿEmman-U-El) is equal to “our Lord be with you.” Second, because the Israelites were waiting for a Savior to save them since they were subjugated to the Romans; and because Jesus is the Savior; that is why the angel told her that she will call him Jesus. It was the favorable name for them and they were waiting for him. Third, he (the angel) said “Jesus,” which means Savior because he will save his people, who would believe in him, from their sins, just as he (the angel) said to Joseph. 128 Fourth, he (the angel) was silent about Emmanuel in order to announce it to Joseph when he was concerned that she would give birth to a son and that they would call him Emmanuel, which is interpreted as our God is with us. 129 “This one will be great and will be called the son of the Most High” (1:32a). That is, he did not say that he is not great, but he will be great, nor that he was not called the son of the Most High, but now he will be so called. But he will be born and called, and he will be revealed and known. It is as someone might say: he was hidden from the beginning, then he will be revealed and be known to be great and be called the son of the Most High, as we will demonstrate by God[’s help].

“And God will give him the seat of David his father” (1:32b). That is, various kinds of seats are mentioned in the Scripture. Seat can refer to the seat of wood and iron on which the people sit. Also, the rank of the teaching is called seat, as in “on the seat of Moses {fol. 7v} [the Scribes] and Pharisees [sit].” 130 Again, seat (signifies) a rank of a court judgment, as what it said is that “you sat the seat as the Righteous judge.” 131 Again, seat also (signifies) a kingdom, as “your seat is forever and ever.” 132 You may find other categories which the Scripture refers to as seats. The seat, however, concerning which the angel related, is the Kingdom. And this is known because he continues to say, “And he will rule over the house of Jacob forever, and to A reference to Num 13:8. A reference to Num 13:16. 128 Matt 2:21. 129 Matt 2:23. 130 Matt 23:2. 131 Ps 9:4. 132 Ps 45:7. 126 127

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his kingdom there will be no end” (LK 1:33). Here, the angel called the seat kingdom, and this is what the angel meant to say to Mary that the Lord God will give him the kingdom of David, his father.

“And the Lord God will give him the seat of David, his father” (1:32b). That is, we should know that this one whom the angel called the son of David is the Lord and God of David. This is known because Christ had asked the Pharisees: “How does David in the Spirit call him God? For he said: the Lord said to my Lord, sit at my right hand; if therefore David called him Lord, how is he his son?” 133 Therefore, by this question, Christ did not intend to nullify that he is the son of David, but to stress the fact that he is the son of David and he is his Lord and God. When [he (Christ) explained to them] that David was his father through grace, he (Christ) taught them concerning his natural father that is God the Father. Therefore, it has been clearly known by these (clues) that this one who was conceived in the Virgin, whom the angel called his father David, is the same Lord of David and God, although [not by nature] because he is God, the Lord and God of David. But because he was conceived and became a man he became the son of David. “And the Lord will give him the seat of David, his father” (1:32b). That is, to whom will he (the Lord) give the seat of David? To that one who is the power of the Most High, just as the angel said (Lk 1:35), and to that one who is “the Word became flesh”134 as John said, and to that one who is the Lord and God of David as Christ himself said.

“And the Lord will give him the seat of David, his father” (1:32b). That is, let us ask the heretics: who of them gave the kingdom? David gave the kingdom to Christ or Christ gave the kingdom to David? If they said, David gave the kingdom to Christ, we will respond that not an unfamiliar kingdom David gave to Christ, but David returned the kingdom which belongs to Christ, the type of which Christ previously gave him. In this way, we say that Christ is God, who became a man, who naturally has the kingdom along with his Father and his Holy Spirit; and his kingdom is eternal, just as “Your seat, O God, is forever and ever,” 135 and “The straightforward scepter, the scepter of your kingdom.” 136

When God created Adam, He gave the kingdom, scepter and authority. And this is known from what God told him: “Have dominion over the fish of the sea, and the birds of the sky, and over the cattle and all the animals of the earth.” 137 And when the human beings took this governorship and kingdom they directed it in the opposite of what it should be. Instead of serving good deeds by it, they did evil things. 133

“God.”

Cf. Matt 22:43–45; Moshe Bar Kepha’s source replaces the word “Lord” with

John 1:14. Ps 45:7. 136 Ps 45:6; Heb 1:8. 137 Cf. Gen 1:26. 134 135

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55

Thus, every king rose, from Nimrod, 138 who is mentioned by Moses in his book, or {fol. 8r} even before, did the same until the time of King David, whether the king of the Romans, [whether + +] or the king of the Egyptians, or the Armenians and so forth. They all used to worship idols, living according to heathen customs. They abandoned the worship of the One God and the virtuous life style, as the stories of the Egyptians and of the Greeks relate. Therefore, God was pleased to give David a new Kingdom which is a type of God’s Kingdom, and which is right and upright so that when David ruled over it, he would promote the worship of the One true God, and [effect] in it the observances of the divine Laws. In this way, by means of David, God renewed the kingdom and the principality, that which grew old with the previous kings.

And just as He (God) has chosen one people from among all the people of the earth, through whom God renewed the commandments, likewise, from all the kings of the earth, God chose one king, David, through whom God renewed the kingdom and authority which in the beginning God had granted to Adam when God created him. And just as God named Abraham with the name of fatherhood, saying to him: “I have given you as a father to many peoples”139; and just as God named Moses with the name of divinity because he told him: “I have given you as god before Pharaoh 140; and He named Jesus, the son of Nun, with the name of His salvation, seeing that Moses called him a Savior; 141 likewise, He gave David the type of His Kingdom, promising to establish him along with his seed after him, saying, “I will establish your seed and build your seat for [all generations].” 142 Also, “once and for all I have sworn by my holiness that I will not [lie] to David, that his seed will endure forever, and that his seat, as the sun and as the moon (stand) before me, will be established forever.” 143

Now, this kingdom was handed down from David to his sons, one after another, until the Word of God was born in flesh, and was known to be Jesus Christ. At that time, he (Christ) took the kingdom from David, taking not a foreign kingdom, but his Kingdom, which he had given to David as a type. Again, we say this: Christ is the same, the Lord of David and the son of David, as we have demonstrated from above. And because he is the Lord and God of David, he, in advance, gave David the kingdom. Thus, being the son of David, he did not take the kingdom which was not his, but that kingdom which was his. That [kingdom] which he had, in advance, Christ gave its type to David. Therefore, just as he (Christ) took the anointing from those christs who had carried his type, and took Gen 10:8–10. Gen 17:5. 140 Exod 7:1. 141 Compare the changing of Joshua’s name to Jesus in Num 13:8, 13:16. 142 Ps 89:4. 143 Ps 89:35–7. 138 139

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the priesthood from the priests, those who bore his symbol, and took the concept of salvation from the saviors who rose occasionally for the people, likewise, he took the kingdom from David and the kings who came after him, one after another.

And if they (the heretics) respond and say: if this is so that Christ did not take a new kingdom from David, but that which Christ had given to him, why then did the angel not say that “he will take his kingdom from David? Instead, he (the angel) said, “the Lord God will give him the kingdom of his father David.” But we say because {fol. 8v} the Word [emptied himself] and was incarnated and became a man, and was called the son of David. It befitted him what was said concerning him: “The Lord, God, will give him the seat of David, his father.” In the way same he agreed to become the son of David, although he is the son of God by nature, he agree to be spoken concerning him: “the Lord, God, will give him the seat of David, his father,” although he previously gave the seat, that is, the kingdom, to David. Again, they replied saying how did he take the kingdom from David and become a king? And we say, Christ is a king along with his Father and his Holy Spirit. But when he was incarnated and became human, all the peoples who believed in him, and willingly [they wanted him to rule] over them; for behold they recognize him as their King of all of them, their God and their Lord, they worship and praise him. Next, we ask the Nestorians, who is he, and who gave to whom the kingdom? Did David give the kingdom to Christ? Or did Christ give the kingdom to David? And if they said David gave the kingdom to Christ, we say, how did Jacob say concerning Christ: “for his is the kingdom, and for him the peoples are waiting” 144? For the peoples were not waiting for David, but for Christ. Therefore, the kingdom is of Christ and not of David. And he (Christ) gave it to the kingdom to David, and not David to Christ.

And if they say that the angel said: “the Lord, God, will give him the seat of his father, David,” (1:32b) we say, it was not a foreign kingdom that was given to Christ, but he (David) returned to him his (Christ’s) kingdom, which was given to David as a type, as it is said: “I will take away some of your spirit and put it upon them.” 145 And as that “He gave of his spirit to his holy prophets,”146 and as that “He will take of my own and show it to you.” 147 Likewise, even David received a word, as a type, from the kingdom of Christ, and through which he (David) ruled, and all the kings after him. But when Christ was revealed, he took his kingdom just as Jacob said: “For his is the Kingdom.”148 Gen 49:10. Most Peshitta manuscripts do not have ‫“( ܡܠܟܘܬܐ‬kingdom”). Num 11:17. 146 Cf. 1 John 4:13, Acts 3:21. 147 John 16:14. 148 Gen 49:10. 144 145

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57

Again, we say, if David had given the kingdom to Christ, the kingdom of Christ would have been a physical kingdom, not spiritual, since the kingdom of David was physical. And if this (kingdom) is so (physical), let them (Nestorians) show us which chariots, horses, crown, garments, tributes and taxes were gathered for Christ? And which city did Christ build as David built the garrison of Zion naming it “the city of David”? And against which peoples did Christ fight as David fought the Edomites, the Philistines, the Moabites and the rest of the peoples surrounding him? Again, had David given Christ the kingdom, he would have ruled only over one people, the Jews, and not over all the peoples of the earth. Now we realize that the kings recognize him and worship him.

And if Christ has done none of the above, then his kingdom is spiritual and not physical {fol. 9r} just as that of David. He (Christ) is ruling not only over one people, [but also over all] heavenly beings and all the peoples of the earth. Thus, it became known that [Christ gave] the type of his Kingdom to David, and not that David gave it to Christ. Thus, [the seat of] David had carried the type and the symbol of that seat concerning which David said: “your seat, O God, is forever and ever.” 149 But when Christ was revealed, he took the type and the symbol of the kingdom from David, perfecting it, that is, he fulfilled it with the truth of his Kingdom.

Again, we say to them: comprehend how the words of Jacob, the head of the patriarchs, and also the words of the angel Gabriel, fit with each other. For the former said, “until he comes to whom the kingdom belongs,”150 which fits with the latter, “the Lord, God, will give him the seat of David, his father.” And the former, “to whom the peoples are waiting,” fits with the latter, “he will rule over the house of Jacob forever.” Thus, in this way, the word of the angel was interpreted according to the prophecy of Jacob.

Again, how does that which the angel called Christ the son of David resemble that which Matthew named him the son of David? Because Matthew intended to persuade the Jews that this Christ, who had appeared, was the one you expected, who was promised in the Scriptures; he called him the son of David, the son of Abraham. 151 Likewise, when the angel intended to instruct the Virgin clearly that she would give birth to Christ, the savior of Israel, he (the angel) named him the son of David because he called David as his father.

“And the Lord, God, will give the seat of David, his father” (1:32b) That is, he called David his father because he took flesh from the holy Virgin, who was from the tribe of David.

Ps 45:6. Gen 49:10. 151 Matt 1:1. 149 150

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“And he will rule over the house of Jacob forever” (1:33a). That is, many of the children of Jacob believed in him. 152 And they knew him to be God and the eternal king; thus, they worshiped him. For Zechariah the priest, John his son, Hannah the elderly, Simon the Captive, 153 the twelve apostles, Paul the Apostle, and the seventy– two messengers, along with thousands and ten thousands, all believed in Christ. All of these were from the sons of Jacob, and Christ ruled over them because they recognized him as King and God. Therefore they worshiped him. Again, we say: thus Jacob is Israel, and Israel means, in the Hebrew language, “he sees God,” or “man sees God.” 154 Therefore, everyone who sees God whether from the people or the peoples, is this one who believed in Christ and recognized him as God and King forever, and worshiped him.

Again, we say that the house of Jacob is composed of those who were called to Christ’s household and believed in him. For in this way Paul had called the peoples “the Israel of God,” 155 and he called Zion and Jerusalem the church of the firstborn who are written in heaven. 156 Also, the peoples who became of the household of Christ and believed in him are truly called the house of Jacob.

Again, Paul had said: “Not the one who in appearance is a Jew, nor the one who is shown through circumcision, but the Jew is the one who is in mystery and in circumcision of the heart and spirit and not according to the book.” 157 Therefore, for those peoples who are circumcised in spirit and are mysteriously Jews, the angel called them the house of Jacob, and there will be no limit for his kingdom. For a limit is an end, thus, he said that his kingdom has no end. Likewise, {fol. 9v} it is written in the Greek Gospel, “and his kingdom has no end.” 158 Thus, we say this, that whose kingdom has no end is God, and Christ has no end to his kingdom. Just as the angel said, therefore, he (Christ) is God. “And there will not be an end for his kingdom” (1:33b). That is, it is known, therefore, that there is no end to the kingdom of Christ. For because of this, those peo-

A similar argument is made by Ishoʿdad of Merv (d. 850) for the symbolic implication of “the house of David.” See The Commentaries of Ishoʿdad of Merv (txt), 10; The Commentaries of Ishoʿdad of Merv (tr.), 152. 153 Simon Asira, “the bound one,” a corruption of (bar) Sira/Sirach later understood to mean “bound in life,” making it easy to identify him with Simon of Luke 2:25, who asks to be “released.” For this understanding, see J. F. Coakley, “The Old Man Simeon (Lk 2.25) in Syriac Tradition,” Orientalia Christiana Periodica 47 (1981): 189–212. 154 Moshe Bar Kepha analyzes the name “Israel” in Hebrew as “ish ro’eh El” (man-seesGod). 155 Gal 6:16. 156 Cf. Heb 12:22–23. 157 Rom 2:28–29. 158 By the Greek version, Moshe Bar Kepha means the Harklean version, which reads exactly as he quoted. Cf. Harklean, Luke 1:33, 265. 152

TEXT AND TRANSLATION

59

ples over whom Christ rules live a spiritual life where death has no dominion over them. And those over whom death has no dominion have no end. Thus, even his (Christ’s) kingdom that rules over them has no end.

Again, this is known because David and all the kings after him began their reign and ended it. They previously knew that the kingdom was not theirs, but through them its succession passed to another. For they received the kingdom from others, and they passed it unto others. And after their death, it became obvious that the kingdom was not theirs, but rather it ran in succession, one after another, until the Christ came to whom the kingdom belongs, just as Jacob had prophesied: “a scepter will never depart from Judah until the coming of the one to whom the kingdom belongs.”159

“Mary said to the angel, how can this be?” (1:34a). In the Harklean version, it is written like this: “Mary said to the angel, how this can be to me?” 160 Now, you should compare in your mind and consider this. On the one side, Eve is sitting, and the Serpent—which is the Adversary—standing before her, whispering to her. On the other side, Mary is sitting, and the angel Gabriel is standing before her, and announcing to her the good news. And compare Mary to Eve, and watch the firmness of Mary and the laxity of Eve. 161

For Eve, on the one hand, there were no just ones before her, nor scribes to proclaim: God has enviously envied Adam and Eve, and for this reason God forbade them from eating from the tree of good and evil. Nor were there prophets who would previously say: if Adam’s household eats from the tree, they will be gods knowing good and evil. And since these (sayings) had not been done, nor had been said or written, when the Serpent said to Eve: God enviously envied you, and forbade you from eating the tree so that you may not be as gods, knowing good and evil, but if you eat you will not only not die, you will be like gods, knowing good and evil. 162 Immediately, when the Serpent said these to the lax Eve, she trusted it (the Serpent) and drew near and ate. And not only did she not become a goddess, as the Serpent told her, but she also laid aside and lost her glory with which she was clothed. 163 Aphrahat repeatedly demonstrates that this messianic verse (Gen 49:10) is a decisive reference to Jesus Christ. See J. Parisot, Aphraatis Sapientis Persae Demonstrationes I–XXII, Patrologia Syriaca 1.1 (Paris: Fermin-Didot, 1894), 59–60, 759–760, 805–806, 885–886. 160 Harklean, Luke 1:43a. 161 Moshe Bar Kepha builds on Jacob of Sarug’s comparison between Mary at the annunciation and Eve with the Serpent in his memra “On the Annunciation of Zechariah,” MarJacobi Sarugensis Vol. 2, 146. 162 Cf. Gen 3:1–6. 163 Eve losing “the robe of glory” because of her disobedience, and Mary regaining it, is clearly expressed by Jacob of Sarug; see Mar-Jacobi Sarugensis Vol. 2, 616. S. Brock attributes the notion of “losing the robe of glory by Eve” to an early Jewish tradition. See S. Brock, 159

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Mary, on the other hand, although previously God’s promises were made that from Abraham and David Christ will appear, and the prophets had prophesied in advance that the Virgin would conceive and give birth without marriage, 164 and the types of this (Mary) were preceding and running by means of the tree, 165 the bush, 166 and so forth, all of these were circulating among the Hebrew people, when the angel said to the firm Mary: for behold, “you will receive conception and give birth to a son”; yet because she never heard that a Virgin had given birth, she did not immediately believe, but she said: “how this can be?” She not only received the benefit of the confirmation, she also said to her that “the Holy Spirit will come,” and so forth. 167 Thus, it appeared that that one (Eve) was very lax, and this one (Mary) was extraordinarily firm. 168 [Now,] come [compare] Gabriel {fol. 10r} with the Serpent. And look at the obedience and the truth of that one (Gabriel), and the disobedience and the deception of this one (the Serpent). That one (Gabriel) did the will of his Lord saying to Mary: “the Lord be with you” and so forth, while this (Serpent) slandered his Lord and lied to him by saying to Eve: God enviously envied you, and so forth. If Eve had intended to respond to the answer of the Serpent, she would have been able to say many things: first, if God has envied us, as you said, O Serpent, He would not have created us; and if God has envied us, He would not have permitted us to eat from all the trees of Paradise. Second, if my eyes were not opened and they will be opened, as you said, how am I seeing you? And if I do not know good and evil nor distinguish between them, how am I understanding you? Third, not when your eyes are opened and become like god, who knows good and evil, [as you said, +] and I.

“Mary in Syriac Tradition,” in Mary’s Place in Christian Dialogue: Occasional Papers of the Ecumenical Society of the Blessed Virgin Mary, 1970–1980, ed. by A. Stacpoole (Slough: St. Paul’s Publications, 1982), 188. 164 Cf. Isa 7:14. 165 Cf. Gen 22:13. Following Syriac exegetical tradition, Moshe Bar Kepha draws his source from Jacob of Sarug, who sees the tree that carried the ram as a symbol of Mary; see T. Kollamparampil, Jacob of Sarug’s Homilies on the Nativity, Metrical Homilies of Mar Jacob of Sarug, fasc. 18–20, Texts From Christian Late Antiquity, Vol. 23 (Piscataway: Gorgias Press, 2010), 82–83, 200–201. 166 Cf. Exod 3:2ff. The type of the burning bush in reference to Mary predominates the Syriac liturgy and the Common Prayers. 167 Compare Moshe Bar Kepha’s elaboration above with the notion of Jacob of Sarug, ̇ who wrote in his memra, “On Mary, God’s Bearer”: :‫ܒܫܬܩܗ ܕܚܘܐ ܚܝܒܘܬܐ ܘܫܡܐ ܣܪܝܐ‬ ̇ ̈ .‫“ ܒܡܡܠܠܗ ܕܡܪܝܡ ܚܝܐ ܘܢܘܗܪܐ ܥܡ ܙܟܘܬܐ‬in the silence of Eve, there came condemnation and bad name; in the questioning of Mary, there came life, light, and victory.” See Mar–Jacobi Sarugensis Vol. 2, 631. 168 A similar theme of the laxity of Eve and the firmness of Mary is found in Ephrem’s writings; see Hymnen de Ecclesia, XLVII, 119–120. On Eve, Moshe Bar Kepha seems to be dependent on Ephrem’s Commentary on Genesis; see R. M. Tonneau, ed., S. Ephraem Syri in Genesim et in Exodum Commentarii, CSCO 152–3, II, 38–39.

TEXT AND TRANSLATION

61

And she had similar things to say. But because of her (Eve’s) weakness and her desire to become a goddess, she did not mention any of these; on the contrary, she believed his (Serpent’s) word.

“How can this be to me?”169 (1:34a). That is, why, when Zechariah said to the angel, “How can I know this,” the angel did blame and punish him, [but when Mary said] “How can this be to me,” he (the angel) did not blame nor punish her? And we say: the angel announced [to Zechariah] many episodes similar to those which had already occurred. For many [barren women] had given birth, such as Sarah 170 and Hannah, 171 and so forth. And concerning those (episodes), Zechariah used to teach them to the people. To Mary, on the other hand, the angel announced a new episode one which [never +] had occurred, namely, the virgin conceived [without marriage]. 172

“Mary said to the angel: how can this be to me?” (1:34a) This (question) was not in response to the angel saying that “he will be great,” nor that “the Lord will give him the seat of David,” nor that “he will rule over the house of Jacob,” but in response to what he (the angel) said: “for behold you will receive conception and give birth to a son,” which is new, and beyond nature.

“Seeing that I have not perceived a man” 173 (1:34b). In other manuscripts, it is written like this: “I do not know a man.” 174 That is, how can I receive conception and have a son, as you say, while I have never been known?

“The angel answered her saying: The Holy Spirit will come and the Power of the Most High will overshadow you” (1:35a). That is, the angel answered her not in regard to how she would conceive the Power of the Most High; for this not only surpasses the knowledge of the angel, it also surpasses the knowledge of all creatures: namely, the angels and the human beings. For nobody knows how the Power of the Most High conceived in the Virgin, except him and his Father and his Holy Spirit. 175 But the angel responded that it is not necessary to be known by a man to become pregnant. And concerning what she said, “How can this be to me, seeing that I have not known a man,” the angel answered her that you are not in need, O Mary, to know a man because the Holy Spirit will come to you, and He will be the reason for This wording of the verse with “to me” is in the Harklean, not in the Peshitta. Gen 17:19; 18:10. 171 1 Sam 1:12–18. 172 This was written in the margin of the manuscript. 173 Lit. ‫ ܓܒܪܐ ܠܐ ܚܟܝܡ ܠܝ‬may be rendered as “a man has not been perceived by me.” 174 Harklean reads: ‫“ ܓܒܪܐ ܠܐ ܝܕܥܐ ܐܢܐ‬I don’t know a man.” 175 Identifying “the Power” with the Son is mentioned also by Ephrem; following Ephrem, it became a common exegetical tradition, especially for West Syriac writers. Like Ephrem, but in different wording, Moshe Bar Kepha identifies the verse as the Trinity. See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 25, p. 22; also Ephrem’s Commentary on Tatian’s Diatessaron, I, 25, 53. 169 170

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

your pregnancy instead of a man. Then, that who is conceived in you is the Power of the Most High.

“The Holy Spirit will come and the power of the Most High will overshadow you” (1:35a). That is, the angel demonstrated here who would assume flesh, and makes him assume flesh. Now, the Father willed that he (the Son) will assume flesh, and the Son assumed flesh, and the Holy Spirit makes him assume flesh. Thus, by the Holy Spirit, the incarnation of the Son occurred. This is known not only from this saying which Luke reported, but also from the sayings of Matthew {fol. 10v} [for that which is begotten in] her is from the Holy Spirit. 176 And “she was found pregnant by the Holy Spirit.”

“The Holy Spirit will come” (1:35a). That is, for what reason did the Holy Spirit come to Mary? We say for many (reasons): First, in order to remove the curse which entered into Eve, that “in pain you will give birth to children,” 177 and also to purify and sanctify her. 178 Second, in order to make the Son assume flesh. For in all the deeds which were created, this order was kept: the Father orders that the creation be created, and the Son created them, and the Holy Spirit guided and perfected them. Likewise here, [the Father orders] that the Son assume flesh for our salvation, and the Son assumed flesh, and the Spirit made the Son assume flesh. For the body with which the Son was united hypostatically the Holy Spirit formed from the Virgin. And in this way, the Holy Spirit supplied the space of a man. Third, the Holy Spirit came to the Virgin so that the Son himself first will receive it and be anointed and be sanctified by him (the Holy Spirit) in the flesh, then he will give it to us by means of baptism. 179 Thus, the Son consented to be anointed and sanctified in the flesh by the Holy Spirit even though he is of the same nature of the Spirit. 180 And he accepted this for us. The orthodox teachers, Cyril 181 and Severus, 182

Matt 1:20. Gen 3:16. 178 This is a typical Syriac exegesis and was stressed by Ephrem, who wrote: ̈ ̈ ̇ ‫ܘܠܘܛܬܐ‬ ‫ܕܚܒܠܐ‬ ‫ܘܨܪܦܬܗ ܘܩܕܫܬ ܐܬܪܐ‬ ‫ܥܡܪܬ ܒܡܪܒܥܐ‬....‫ܓܡܘܪܬܐ‬ “The Igniting coal (i.e., the Son) dwelt in the womb and cleansed it and sanctified the place of birthpangs and the curses.” See Saint Ephrem. Commentarie de l’Évangile Concordant (1963), I, 34–35, p. 22–23; also see Ephrem’s Commentary on Tatian’s Diatessaron, I, 25, p. 53. 179 Like Ephrem, Moshe Bar Kepha makes the analogy of Christ’s birth through the Virgin to our birth through baptism. Cf. Saint Ephrem. Commentarie de l’Évangile Concordant (1990), II, 8, 4; Ephrem’s Commentary on Tatian’s Diatessaron, II, 8, 64. This theme permeates Ephrem’s Hymns; see for instance, Hymnen de Nativitate (Epiphania), XVI, 11, p. 85; Hymnen de Ecclesia, XXXVI, 3–6, p. 90–91. See S. Brock, The Luminous Eye, 90–92. 180 This literally means “the son of (belonging to) the same nature.” Moshe Bar Kepha continues to use this Syriac term, bar kyana (‫)ܒܪ ܟܝܢܐ‬, which by the ninth century became peculiar to the Christological terminology of the Church of the East. To the authors of the Church of the East, the term kyana was closer in meaning to ousia, while to the authors of the West Syriac Church, the term kyana was closer in meaning to hypostasis. In the West Syriac 176 177

TEXT AND TRANSLATION

63

said concerning the Son that he is the Word of God because he became the second Adam, and he became for us the first-fruits, just as Paul the Apostle said.183 He first received the Holy Spirit in flesh when he overshadowed the Virgin. Afterwards, he (Christ) gave it to us in order to give birth to us in the Spirit by means of baptism. He also sanctified us and made us sons of God the Father, as that “he gave authority to become the sons of God.” 184 Fourth, again, the Spirit came so that when Mary heard from the angel that the Holy Spirit would come to her, she might trust that she became pregnant without marriage, [preserving] the seals of her virginity, for the Spirit of God can do whatever it wills.

“The power of the Most High will overshadow you” (1:35a). That is, the angel, here, called the Word of God, the Power of the Most High. And John testifies to this saying: “the Word became flesh.” 185 And Paul wrote that “Christ is the power and the wisdom of God the Father.” 186

Again, while the Word of God has many names, it is required (to ask) why did the angel not say another name that would descend upon you, but the Power? And we say: when Mary hears the Power of the Most High, she would trust that the Power of the Most High is able to be conceived in her without marriage and to be born from her while her seals are preserved. For it was a deed which surpasses all capability; thus, he (the angel) said “the Power of the Most High” and not “the Son of the Most High” nor “the wisdom of the Most High” nor “the Word of the Most High.” For if the Power of the Most High created the creation from nothing, just as “everything existed through him,” 187 then he (the Power of the Most High) is capable of Church, the term bar kyana was substituted by ‫“ ܒܪ ܐܝܬܘܬܐ‬of the same being,” ‫ܫܘܐ‬ ‫“ ܒܐܝܬܘܬܐ‬equal in being,” and ‫“ ܫܘܐ ܒܘܣܝܐ‬equal in ousia.” See S. Brock, “The Christology of the Church of the East,” in Traditions and Heritage of the Christian East: Proceedings of the International Conference, ed. D. Afinogenov and A. Muravjev (Moscow: Indrik, 1996), 168–169, reprinted in S. Brock, Fire from Heaven: Studies in Syriac Theology and Liturgy, Variorum Collected Studies Series 863 (Aldershot: Ashgate, 2006), III. 168–169. 181 Cyril was Patriarch of Alexandria from 412 to 444. There is nothing to support Moshe Bar Kepha’s citation from Cyril’s Commentary on Luke, although it was translated into Syriac. 182 Severus was Patriarch of Antioch in 512; despite his prominence in the West Syriac tradition, Moshe Bar Kepha cited him minimally. Moshe Bar Kepha quotes Severus’ Hymn on the Epiphany. See E. Brooks, ed. The Hymns of Severus and Others in the Syriac Version of Paul of Edessa as Revised by James of Edessa, Patrologia Orientalis, Vol. 6, fasc. 1 (Pairs: ImprimeursÉditeurs, 1911), 58. 183 1 Cor 15:20, 23. 184 John 1:12. 185 John 1:14. 186 1 Cor 1:24. 187 John 1:2.

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being conceived in you without marriage and be born from you while your seals are preserved.

“The Holy Spirit comes and the Power of the Most High will overshadow you” (1:35a). That is, the Nestorians say: when the Holy Spirit came to the Virgin, he created the man in her. But we respond to them that if the Spirit did this, he (the Spirit) did nothing new, for behold God made Adam from soil, and constructed Eve from the rib, and behold nowadays He (God) constantly creates babes in the wombs. Again we say, if the Holy Spirit created a man, then the belief of Mary and Joseph does not deserve praise {fol. 11r} because they believed that the Holy Spirit created a human being in the womb [of the Virgin. Not even] we Christians, our belief is anything when we believe [that it is a man] whom the Holy Spirit made in the womb of the Virgin.

We also say, when [+] the creation of the human being in the Virgin’s womb is compared to the Power of the Holy Spirit, it (action of the Power of the Holy Spirit) would be found a tiny and minor. For if the entire world of heavenly and earthly beings and the great natures in them were created only by means of a sign of God’s will, and were transformed from non-existence to existence, how then, do we marvel at the Holy Spirit because he made one human being in the Virgin’s womb without marriage, as if the Holy Spirit did a great and new thing! But we justly marveled [+] at this in the Power of the Spirit because the Holy Spirit caused the Son, the conature of the Father, to be embodied through the Virgin, and showed him [a man ++], one that surpasses all wonders and miracles. For that which the Holy Spirit made a human being in the Virgin’s womb without marriage is not as excellent, eminent or marvelous as the Spirit causing [++] the co-nature of the Father, to be embodied through the holy Virgin, showing him [as a human being. For this (reason)] we wonder and marvel at the power of the Spirit, the omnipotence who did this. And not only do we marvel at him (Holy Spirit), but also at the Son, who being God by nature became flesh [without change]. 188 For multiple miracles occurred there—I mean concerning God, who was conceived in the womb without marriage. It is great that God was conceived which is not natural or habitual because the conception was without marriage. This conception and birth is neither natural nor habitual, and we should know only the thoughts and words of what is natural and habitual. And because it is a new mystery, we accept it as a new thought, and as a new faith without inquiry, investigation, or disputation. “The Holy Spirit will come and the Power of the Most High will overshadow you” (1:35a). That is, Theodore, 189 the Nestorian, said, it was not the hypostases of the Literally, this reads “He was not changed,” (‫)ܠܐ ܐܫܬܚܠܦ‬, i.e., he became fully human as he is fully divine. 189 Theodore of Mopsuestia (d. 428) was an Antiochene exegete and theologian. Unlike the Alexandrian School, which depended heavily upon allegorical interpretation, he used primarily critical, philosophical and historical methods. His teaching on the Incarnation was 188

TEXT AND TRANSLATION

65

Son and the Spirit that descended toward the Virgin, but the Operation 190 of the Spirit and the capacity of the Son. 191 For he said that what the angel said to the Virgin was that “the Holy Spirit will come,” and this meant the Operation of the Spirit that came to the Virgin and created the new man in the womb of the Virgin. And when he (the angel) said, “the Power of the Most High will overshadow you,” he (the angel) meant the capacities of the divine nature, the Word, such as “the Lord created the earth by His power,” 192 and “thus says the Powerful Lord.” 193 But we say to him that the power and the capacity of the Son and the Spirit are not other than themselves, seeing that they are not combined, but simple. And if the power and the capacity of the hypostases of the Holy Trinity are other than themselves, then they would be found combined. And again we say, if Theodore interprets “the Holy Spirit comes” as the Operation of the Spirit, how does he interpret “the power of the Most High” as the capacity of the Son? John, on the other hand, [says] that the hypostasis of the Son and the hypostasis of the Spirit descended toward the Virgin [+ in the womb of the Virgin. And it is known that it is the hypostasis of the Son] because both John and Paul {fol. 11v} thus said; concerning the hypostasis of the Son, he (John) said: “and the Word became flesh,”194 just as Paul said concerning the hypostasis of the Son, “God sent His Son and was born from a woman.” 195

And concerning His Son, who was born in flesh from the seed of David, (we say) as it does not belittle the Son, who is born from the Father, who is the caused by Him (the Father),196 and he is His (the Father’s) cause; likewise, it did not belittle the Son that he became flesh and inhominated in the womb of the Virgin. And as it did not belittle the Holy Spirit, who proceeds from the Father and is caused by Him. And He (God) is His cause, likewise, it did not belittle him (the Holy Spirit) that he descended to the womb of the Virgin and formed from her the Son. Therefore, we should not suspect that which has no suspicion by taking the deeds that befit God and attributing them to a human being, or (by taking the deeds) that befit the hypostasis of the Word and the Spirit and attributing them to the Operation and capacity of the Son and the Spirit.

condemned at the Council of Ephesus (431), which was dominated by the Alexandrians. Theodore was also condemned by the Church of the West at the Council of Constantinople (553), 125 years after his death. 190 The Syriac word is ‫ ܡܥܒܕܢܘܬܐ‬which also signifies “Energy,” “Effect,” “Working,” and so forth. 191 Cf. Ishoʿdad of Merv, explaining Theodore at this point; The Commentaries of Ishoʿdad of Merv (txt), 11; The Commentaries of Ishoʿdad of Merv (tr.), 152. 192 Jer 10:12. 193 Isa 14:22. In most English translations it is read as “The Lord of hosts.” 194 John 1:14. 195 Gal 4:4. 196 Lit. “he is the caused (effect) from Him.”

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

Therefore, it became known that when the angel said, “the Holy Spirit will come,” he meant the hypostasis of the Spirit, and that when he said, “the Power of the Most High will overshadow you,” (the angel meant) the hypostasis of the Son.197 Thus, both descended to the Virgin’s womb when the Son was embodied, and the Spirit caused him to be embodied him, and the Son was not belittled or defiled, that is, changed, when he rested in the Virgin’s womb and took flesh from her. We further demonstrated this process in detail in Matthew. “The Holy Spirit will come and the Power of the Most High will overshadow you” (1:35a). That is, some of the heretics say that the Holy Spirit built a temple 198 or habitation in Mary, 199 then the Son came and inhabited it. 200 And some others said that he (Holy Spirit) constructed a vessel 201 in the Virgin, then the Word came to do in it what he desired. 202 But we say that none of these wicked opinions had occurred there, but the Holy Spirit embodied from her the Word, who dwelt in the Virgin without change. And as the Father sent him to the Virgin without transition, 203 like-

Moshe Bar Kepha seems to agree with “the Nestorian” Ishoʿdad of Merv concerning the hypostases of the Father, the Son, and the Holy Spirit. See The Commentaries of Ishoʿdad of Merv (txt), 11; The Commentaries of Ishoʿdad of Merv (tr.), 152. 198 By “heretics,” I think Moshe Bar Kepha does not mean “the Nestorians.” Ishoʿdad of Merv, “the Nestorian,” uses the word ‫“( ܗܝܟܠܐ‬temple”), but his explanation is orthodox. Ishoʿdad of Merv says: ‫ ܛܘܦܬܐ ܚܕܐ‬.‫ ̄ܗ‬.‫ ܐܫܬܩܠ ܡܠܘܐܐ ܡܕܡ‬:«‫ܒܪܬ ܩܠܐ ̇ܗܝ »ܕܡܪܢ ܠܡ ܥܡܟܝ‬ ‫ ܘܗܘܐ ܗܝܟܠܐ‬:‫ ܘܐܬܐܒܪ ܘܐܬܚܝܕ ܥܡ ܡܠܬܐ ܐܠܗܐ‬.‫ܕܕܡܐ ܐܬܓܒܠ ܡܢ ܒܬܘܠܬܐ ܘܐܬܐܠܗ‬ ‫“ ܠܬܠܝܬܝܘܬܐ ܣܓܝܕܬܐ‬With the voice that said, ‘the Lord is with thee,’ some material was taken up, that is to say, one drop of blood was formed from the Virgin, and was deified, and was made a Son, and was united with God the Word, and became a temple to the venerable Trinity.” See The Commentaries of Ishoʿdad of Merv (txt), 7; The Commentaries of Ishoʿdad of Merv (tr.), 150. 199 ‫ܗܝܟܠܐ ܘܒܝܬ ܡܥܡܪܐ‬ 200 Bar Salibi (d. 1171), in his Commentary on Luke, quotes Moshe Bar Kepha word for word. See Bar Salibi, 247. ʿAmmar al-Basri (d. 845), the East Syriac (Nestorian) apologist, refutes the Muslims’ misconception of the Christian doctrine “of the manifestation of God’s economy in the body of a human,” to imply that “we (Christians) say that He took up residence in the belly of Mary.” See M. Hayke, Ammar al-Basri, Apologie et Controverses (Beyrouth: Dar al-Mashriq, 1977), 36; J.-M. Gaudeul, Encounters and Clashes: Islam and Christianity in History (Rome: Pontificio Istituto di Studi Arabi e Islamici, 1990), Vol. I, 37–38; Vol. II, 20–23; S. Griffith, “ʿAmmar al-Basri Kitab al-Burhan: Christian Kalam in the First Abbasid Century,” Le Muséon 96 (1983): 145–181. 201 ‫ܐܘܪܓܢܘܢ‬ 202 Dionysius al-TelMahri attributes this saying to Nestorius. Cf. F. Nau, “Étude sur les parties indédites de la chronique ecclésiastique attribuée a Denys de Tellmahré (+ 845),” ROC, 1 serie 2 (1897): 67. 203 The manuscript reads ‫“ ܫܘܘܝܐ‬pavement,”but I am sure it is a scribal error for ‫ܫܘܢܝܐ‬ as it read in Bar Salibi, 248. The word ‫ ܫܘܢܝܐ‬conveys a wide variety of connotations in Syriac, such as “migration,” “departure,” “change,” “defection,” and so forth. 197

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67

wise, the Spirit embodied him from her without change. And as the Son was not belittled because the Father sent (him), likewise that the Spirit embodied him did not indicate that he is not the co-nature of the Spirit.

And they ask us how did God the Word dwell in the Virgin? And we say: it is just as he dwelt in the creation while being with his Father, and just as the rays of the sun dwell in the world while being in the sphere. 204 And although God the Word truly dwelt in the creation, when he dwelt in the Virgin, he hypostatically was united to the ensouled flesh and conscious body from her; just as the rays of the sun, while they truly dwell in the world, remain united to the sphere. 205

“The Holy Spirit will come and the Power of the Most High will overshadow you” (1:35b). That is, the heretics say that first embryo was formed in the Virgin by means of the Operation of the Holy Spirit, and after he was completed with his body’s members and shapes, then God the Word dwelt in it. On the contrary, the skillful, orthodox teachers detest and reject this account, saying that it is wicked when they say so.

In this way, Philoxenus of Mabbug says that God the Word and the flesh, which is from Mary, together {fol. 12r} and equally run toward union in the womb of the Virgin, neither preceding its partner [+]; and after ‘the Word became flesh,’ as John said, 206 and [he remained] for forty days in which (time) he was completed in limbs and shapes, he received a rational soul in accordance with the order of human nature. That is, after the body is completed in limbs and shapes in forty days, it receives the soul. And Philoxenus confirms his idea saying: Because John the Evangelist said, “The Word became flesh,” seeing that “he became flesh,” (he means) first he was united to the flesh in these forty days, and then he received the soul. And if someone responds and says, the flesh was dead in those [forty] days because there was no soul in it, he answers that the flesh in [those forty] days was not dead but alive; it was living with the life of the divinity of the Word. Also at the cross, when his soul departed his body, the body was alive; [it was living] with the life of the divinity, which never departed neither from his body, nor from his soul. 207 For at the While the image of the sun, its rays and its heat abounds in Ephrem’s writings, Ephrem has a metrical homily specifically on this subject; see Jacques Eugéne Manna, ed., Morceaux Choisis de Littérature Araméenne, Vol. 1 (Mossoul: Imprimerie des Peres Dominicains, 1901), 63–66, esp. 64. 205 In a note in the margin of the text, there is a reference to Gregory the Theologian. Part of it is not readable. “It says: Gregory the Theologian said concerning God that He became [+++] for all, naturally.” 206 John 1:14. 207 Up to this point, Moshe Bar Kepha quotes and paraphrases Philoxenus. In the rest of the paragraph, he discusses and elaborates on Philoxenus. See Philoxenus of Mabbug (text), 36, 37; Philoxenus of Mabbug (tr.), 36, 32. 204

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

crucifixion, although the soul departed from the body, the divinity never departed either [from the soul] or from the body.

Therefore, he (Philoxenus) said, just as the body was living with the life of divinity at the crucifixion when the soul departed from it, likewise, it was living in the womb in these forty days before receiving the soul. Thus Philoxenus spoke as those who say that the body anticipated the soul in the Virgin’s womb. Therefore, he said: “Both God the Word and flesh, together, run towards unity in the Virgin’s womb.”208 The rational soul, on the other hand, united with God the Word after forty days. In more simple words, he (Philoxenus) said that God the Word first became flesh, and after forty days, he received the soul.

But all the Greek teachers do not say this way. Instead, they say: Together, in a tiny blink of the eye, and equally, God the Word and the soul and the body run toward unity in the Virgin’s womb; and there is not one of them before or other after 209 because they say the body does not anticipate the soul in the woman’s womb in the establishment and structure of the embryos.

Again, these Greek teachers say concerning what John said, “The Word became flesh,” seeing that he said “flesh” he indicated both ‘ensoulded flesh’ 210 together (the soul and the flesh). For the divine Scripture characteristically uses one part to refer to many parts, such as, “to you shall all flesh come,” 211 indicating that not only the flesh came to God, but together the flesh and soul. In this manner, when the Evangelist said, “the Word became flesh,”212 the Word became flesh and soul. That is, he was united to the soul and flesh. And we, thus, agree with the Greek teachers. 213 “For this the one who will be born in you is Holy” (1:35b). That is, “for this,” is the sign that he is the Power of the Most High in nature. 214 Because of this, he is holy in

Philoxenus of Mabbug (text), 36, 37; Philoxenus of Mabbug (tr.), 36, 32. That is to say, the soul and the body entered together at the same time in the Virgin’s womb. 210 The manuscript reads ‫ ܠܒܣܪܐ ܡܢܦܫܐ‬which literally means “breathing flesh.” However, it could be a scribal error for ‫ܠܒܣܪܐ ܘܠܢܦܫܐ‬, which signifies “both the flesh and the soul.” 211 Ps 65:3. 212 John 1:14. 213 There is a lengthy note in the margin of the text. Unfortunately, it is hard to reconstruct. The readable part does not differ from the text. However, in comparison with the text of Bar Salibi, the note of Moshe Bar Kepha could refer to Jacob of Edessa (d. 708), Iwannis of Dara (c. 850), and other fathers who reject Philoxenus’ explanation. See Bar Salibi, 248–9. 214 The Son as “the Power of the Most High” is also shared by Ishoʿdad of Merv. See The Commentaries of Ishoʿdad of Merv (txt), 11; The Commentaries of Ishoʿdad of Merv (tr.), 152. This exegetical tradition has its root in Ephrem’s Commentary; see Saint Ephrem: Commentaire de l’Évangile Concordant (1963), I, 25, p. 22; also Ephrem’s Commentary on Tatian’s Diatessaron, I, 25, 53. 208 209

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69

his nature, and giver of holiness. And look how he (the angel) did not say, “he will be holy,” or that “he will be called holy,” but that “he is holy.” And in order to teach us that what he said “will be” and “will be called,” not that he was not and (now) he became or acquired or was called, but he naturally possessed what it was said (by the angel) “what he becomes,” and “will be called,” just as someone who was hidden and was revealed, as we will discuss with God’s assistance.

Again, what he (the angel) said, “he is Holy,” he made known his immutability, {fol. 12v} for when he (the angel) said this: the one who will be conceived in you (shows) he is immutable, and he will become (born) from you (the Virgin) as a man he will remain immutable in his divinity. For the Scripture called his immutability his holiness, just as it is written: “the Lord said, I am holy and will not enter the city,” 215 that is, I have not changed from being infinite and limitless so that I would be in need of a city or a house to dwell in. 216 Likewise, when the angel called this one who was conceived “Holy,” he (the angel) signified by “Holy” immutable. It is as someone would say, when he became a man, he did not change from being God; and when he became carnal, likewise, he did not change from being spiritual. And when he was revealed, he did not change from being hidden. Therefore, when he became a man, he remained God; and when he became carnal and revealed he also remained spiritual and hidden. Some respond here to the word of the angel saying: the angel should have said, “the one who will be born from you” and not “in you” because one is born from a woman and not in a woman. But first, we say to them that it is written in other manuscripts, “because of this, the one who will be born from you is Holy.” 217 And it is written in other Greek manuscripts, “Likewise, for this, the one who will be born will be called Holy and the Son of the Most High,” 218 [without adding] “in you” nor

Hos 11:9. Moshe Bar Kepha, like Ishoʿdad of Merv, correlates the concepts of “holiness” and “immutability.” Both support this using biblical verses; Ishoʿdad of Merv provides a further etymological explanation of the word “holy” based on its Hebrew origin. See The Commentaries of Ishoʿdad of Merv (text), 11; The Commentaries of Ishoʿdad of Merv (tr.), 152. 217 Most likely, Moshe Bar Kepha was referring to the Old Syriac version. Although Luke 1:35 is missing from the Old Syriac version of both Cureton and Lewis, and it is missing also from the Harklean version, in the corresponding passage in Matthew, while the Peshitta reads ‫“ ̇ܒܗ‬in her,” the Old Syriac read ‫“ ̇ܡܢܗ‬from her.” See The Palestinian Syriac Lectionary of the Gospels: Re-edited from Two Sinai Mss. And from P. De Lagarde’s Edition of the “Evangeliarium Hierosolymitanum” (ed. A. Lewis and M. Gibson; London: Kegan Paul, 1899), 253, 279. See also The Four Gospels in Syriac: Transcribed from The Sinaitic Palimpsest (eds. R. Bensly, J. Harris, F. Burkitt, with an introduction by A. Lewis; Cambridge: Cambridge University Press, 1894), 3; Remains of a Very Ancient Recension of the Four Gospels in Syriac (Discovered, ed. and trans. W. Cureton; London: John Murray, 1858), 2. 218 Harklean, Luke 1:35b; likewise, The Palestinian Syriac Lectionary reads the verse without “in” or “from”. 215 216

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“from you.” Afterwards, we say that “he will be born in you,” means the one who will be conceived in you. For concerning the deeds that have nothing to do with birth are said (metaphorically) born, also those which are conceived are said “to be born.” How? As, “he was conceived with iniquity, and became pregnant with lying and gave birth to cheating,” 219 and “and you do not know what tomorrow might give birth to,” 220 and “in Jesus Christ, I have begotten you in the Gospel,” 221 and “my son, whom I give birth in my imprisonment,”222 and that “he willed and bore in the Spirit,” 223 that means “by the word of truth,” 224 and “who gives birth to drops of rain.” 225 And if subjects which have nothing to do with birth are said to give birth, then birth is also called conception. Therefore, that which is “born in you” means that which is conceived in you, as is mentioned above, “now you will receive conception,” here he said, “he will be born in you.” Thus, birth, here, refers to conception, becoming, and embodiment. Again, likewise, “who will be born in you” is said, and not “from you,” in order to demonstrate that this birth is not from human seed, nor from the natural seed of Mary, but from the Holy Spirit. And again, what is more accurate is this, he said, “he will be born in you” and not “from you” in order to demonstrate that through this birth he did not acquire beginning from Mary, as some claimed, but he is of eternal birth of God the Father, he (Christ) is pre-existent, being from eternity and without beginning, and he descended and was born in Mary.226 For if he had acquired beginning from Mary herself, it would follow to say “who was born from you.” But if he is pre-existent, and an existing hypostasis, being from God the Father without beginning, {fol. 13r} he (the angel) quite fittingly followed, saying, “The one who will be born in you.” And he who is not [pre-existent does not] correspond to “who will be born in you,” but he who is certainly pre-existent [++] corresponds to “he will be born in you.” “And he will be called the Son of the Most High” (1:32a). 227 That is, it is written in other manuscripts like this: “he will be called the Son of God.” 228 That is, also earlier

Ps 7:15 in Peshitta, or 7:14. Cf. Prov 27:1. The wording differs from the Peshitta. 221 1 Cor 4:15. 222 Phil 1:10. 223 Jas 1:18; however, the Peshitta does not contain “in spirit.” 224 Jas 1:18. 225 Job 38:2. The wording differs from the Peshitta. 226 This same message that Ephrem addressed against the Arians, Moshe Bar Kepha applies to the “new Arians,” whom he termed “heretics.” Cf. Ephrem’s Commentary on Tatian’s Diatessaron, II, 17, 67. 227 This part of the verse is from 1:32a. I wonder if Moshe Bar Kepha’s Peshitta manuscript reads 1:35c as 1:32a? Otherwise, Moshe Bar Kepha uses a different edition of the Peshitta. 219 220

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71

he (the angel) had said, “he will be great, and will be called the son of the Most High.” But the heretics say that since the angel, who announced to the Virgin, said “He will be great, and will be called the Son of the Most High,” indicates that previously he was not [great, but he became] great, and previously he was not called [the Son] of the Most High, but he was called the [Son] of the Most High and the Son of God.

We, however, say that this one who was conceived in the Virgin, according to the annunciation of Gabriel, is great by nature, and he is the Son of the Most High, the Son of God in his nature. And that what the angel said concerning him (Christ), “he will be” and “he will be called” did not mean as if he recently grew and was called the Son of the Most High, but he (the angel) meant by “he will be” and “he will be called” that he will be revealed and be known. For other things which had happened were not made explicit, that is, remained hidden, but were revealed and became known.

In this manner, the angel said, “he will be great and be called the Son of the Most High;” not as if the greatness and sonship were not his, or only now became his, but they were his from eternity; and since then they were hidden, but now they are revealed and known. And they resemble these: Concerning what Christ said to the Father, “those whom you gave me from the world,”229 he did not mean that He was not the true Father or was not called Father, when he said, “I have made your name known to the people.” 230 But while being eternal Father, and without beginning, and hidden from the people as the Father or as being called Father, he (Christ) said, “I have made your name known.” You are the Father, and you are called Father. Seeing that “I have made your name known to the people,” he meant, I have revealed your name.

This matter is also similar to that which Isaiah, the prophet, had said, concerning God “The Lord 231 of the whole earth shall he be called.” 232 Saying that “the Lord shall be called,” he (Isaiah) did not mean that previously He was not the Lord and now He is the Lord, nor as if just recently he has become the Lord; but as He was hidden from the people for being the worshipers of idols. Or any other reason, He was revealed and known that He is the Lord of all the earth. Again we say, in like manner, when he (the angel) called him “the power of the Most High,” he did not mean that just recently he has become the power of the Most High, but that he is naturally the power of the Most High. Likewise, when he (the angel) said, “He will be called the son of the Most High,” he did not mean that he

The current Peshitta, including the critical edition of Pusey, reads “he will be called the son of God.” 229 Cf. John 17:24. 230 John 15:15. 231 The Peshitta reads ‫ܐܠܗܐ‬, “God.” 232 Isa 54:5. 228

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

recently was called the Son of the Most High, but he was revealed and known that he is the Son of the Most High. For the “power of the Most High” implies much more that “the Son of the Most High,” and is closer to the hypostasis of the Son than the Son of Most High, seeing that many people were called by the name of “The sons of the Most High,” 233 such as “All the sons of the Most High,” 234 and “I have fostered and elevated sons.” 235 And while they were called the sons of the Most High, they were [not] called the power of the Most High. And now, when he is called “the Son of the Most High,” is the Son of the Most High indeed.

But if they (heretics) dared to say that he was recently called the Son of the Most High, it would be hidden from you that he is the power of the Most High, and the power of the Most High {fol. 13v} implies and is closer to the hypostasis of the Father than “the Son of the Most High.” It became known, therefore, that what the angel said, “He will be great and will be called the Son of Most High,” was not as if he had recently become great nor recently was called the Son of the Most High, but he has been revealed and known as great and as the Son of the Most High because previously this conception was hidden.

Again, we thus say: where the hypostasis of the one who was conceived came from, there also is his attribute. For there are two births for the Word, who was conceived in flesh in the womb of the Virgin: One from the Father, and another from the woman. Therefore, as his hypostasis [was begotten] eternally from the Father, likewise, from [eternity also] he has (the ability) to be called and be the Son of the Most High and the Son of God. And as he was not recently begotten from the Father, but naturally and eternally, and beyond time without beginning, likewise is his description as great: the Son of the Most High. And as it was not from birth from the Virgin that he began to be called the Son of the Most High, the Son of God and great, but in such a way his birth from the Father was hidden, and he was revealed and known in his birth from the Virgin. In this manner, his names were hidden, whether Great or the Son of the Most High or similar others; and they were revealed and became known to the people by means of his birth from the Virgin.

Again we thus say: As long as there has been the Father, there has been the Son also. 236 Therefore, as the Father is God and life of grace, so also are the Son and the Spirit. Whatever the Father has, the Son also has, except the peculiarities of the characteristics of the hypostases, seeing that the Father is begetter and the cause of Ps 82:6. Ps 82:6. 235 Isa 1:2. 236 Moshe Bar Kepha echos the homoousian Christology and the self-existence of the Son issued at the First Council of Nicaea (325 CE) in response to teaching ascribed to Arius (d. 336), who taught that there was a time before the Son of God, when only God the Father existed. For a brief summary on Arius’ teaching see J. N. D. Kelly, Early Christian Doctrines (San Francisco: Harper and Row, 1978), 226–231, esp. 223. 233 234

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the Son, and the Son is the caused one and the Son from Him (the Father). And concerning the saying that whatever is for the Father is for the Son, except the peculiarities of the hypostases, the Son himself confirms, saying: “Whatever is for the Father is mine.”237 For this reason I said to you, “For he will take what is mine and show it to you.” 238 Again, he said to the Father, “whatever is mine is yours, and whatever is yours is mine.” 239 Therefore, just as the Father naturally has greatness, divinity, and highness, likewise the Son naturally has because he is of His same Being. 240 But because he was conceived in flesh, and became a man in the womb of the Virgin, it was said concerning him, he will be great, and be called the Son of the Most High, and the Son of God. Having all these naturally, it is said that this happened to the one who will be called by them, and he took (the names), and they (the names), were given to him because he became a man. And indeed, this is truly emptying himself. 241

Again, we say like this: concerning what the angel said about him, “He will be called the Son of the Most High,” that “will be called” corresponds to what is written: “Jacob begot Joseph, the man of Mary, from whom Jesus was born, who is called Christ.” 242 For here “he will be called” corresponds to “he is.” For he is Christ, and as it is said, “Whoever does and teaches will be called great in the kingdom of heaven, but whoever loosens one of these commandments will be called least in the kingdom of heaven.” 243 For these (sayings) the “those which are called” means “those which are.” Therefore, even that which the angel said, “he will be called the Son of the Most High” meant “he is the Son of the Most High.” “Behold, Elizabeth, your kinswoman, is also pregnant with a son in her old age” (1:36). That is, toward that

John 16:15. John 16:14. 239 John 16:15. 240 Literally, “of the same nature” (‫)ܒܪ ܟܝܢܗ‬. This is equivalent to the technical Christological term homooúsios issued at the Council of Nicaea in 325 CE. Homooúsios derived from the combination of two Greek words: ὁμός (homós), meaning “same,” and οὐσία (ousía), meaning “being.” Later on, because the Syriac word kyānā (‫ )ܟܝܢܐ‬was used as a technical Christological term for Nature, the writers of the West Syriac tradition replaced this term with bar ’ytutā (‫)ܒܪ ܐܝܬܘܬܐ‬, which literally means the Same (the son of) being. In this instance, Moshe Bar Kepha was exceptional. See S. Brock, “The Christology of the Church of the East,” in Traditions and Heritage of the Christian East: Proceedings of the International Conference, ed. D. Afinogenov and A. Muravjev (Moscow: Indrik, 1996), 168–169, reprinted in S. Brock, Fire from Heaven, III. 168–169. 241 Cf. Phil 2:7. 242 Matt 1:16. 243 Cf. Matt 5:19; the two segments of the verse are reversed. A question may be raised as to whether the change from the standard Peshitta is due to scribal confusion or if it were thus written in the Peshitta text used by Moshe Bar Kepha. 237 238

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[One or two folios are missing] 244

{fol. 14r} [+ + because she feared God, God showed abundant mercy] on her indeed.

“He has accomplished victory with his arm” (1:51a). That is, the “victory” is in reference to [kingdom and authority]. For also in the Greek gospel, instead of “victory” is written “authority.” And this is what she meant: that in the previous time, the victory, the kingdom, and the authority of the Lord was revealed through the miracles He (the Lord) performed in the world by the hands of the prophets. However, in this future, it is also revealed through the revelation of his Son. 245

“And he scattered the proud-hearted” (1:51b). That is, in the past, He scattered all proud and boastful ones. Finally, he scattered the demons; He also scattered all the crucifiers throughout the four corners of the world. 246

“He has cast down the mighty ones from their thrones” (1:52a). That is, in the past, all the tyrant kings who rose and fought against the Hebrew people, he (God) cast them down; in this time,247 all kings who rose against the church, he (God) cast and tossed them out. 248

“And exalted the humble” (1:52b). That is, in the past, He (God) exalted Abraham, Isaac, Jacob and the rest of righteous ones because they humbled themselves before him. In this future, He (God) would exalt the apostles and the rest of the believers who humble themselves before Him. Even Christ said, “Whoever [humbles] himself is exalted.” 249 “He has satisfied the hungry with good things” (1:53a). That is, if you physically understand it, He (God) indeed satisfied many hungry with good things and continues to satisfy them. And if you spiritually (understand it), He satisfied [many] who were hungry for virtues with gracious gifts; likewise, he would continue to satisfy them in the world to come.

Folios are missing (estimated 2 folios) at this point from the manuscript. The following folio begins at verse 1:51; that means verses from Luke 1:36–51 are missing. These verses cover the rest of Mary’s annunciation (Luke 1:36–38), Mary’s visit to Elizabeth (Luke 1:39–45), and the first part of Mary’s Song (Luke 1:46–56). 245 There is a lengthy note or elaboration on the verse. Unfortunately, it is damaged and does not yield coherent meaning. 246 It is very possible that Moshe Bar Kepha refers to the scattering of the Jews around the world. 247 The text originally read “this time,” but another scribe crossed it out and wrote above it “in the future.” Unlike “in the future,” “this time” fits the tense that follows. Bar Salibi, who quotes Moshe Bar Kepha, wrote “this time.” See Bar Salibi, 258. 248 Bar Salibi identifies “the kings of this time” with “the Pagans (Hanfe), Jews, and heretics.” Bar Salibi, 258. 249 Matt 23:12. However, the Peshitta reads ‫ܢܬܬܪܝܡ‬, i.e., “will be exalted.” 244

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75

“And the wealthy ones, He has dismissed empty-handed” (1:53b). That is, many wealthy ones who boast in their wealth, He (God) emptied and deprived them of their wealth. 250

“He has helped Israel, his servant” (1:54a). That is, with what did He help him? We say, in many varieties of ways: in that He brought him out of Egypt, in that He led him through the wilderness, in that He delivered him from enemies, and in other ways. 251

“And he has remembered his mercy, as he spoke with our fathers Abraham and with his seed forever.” (1:54b–55). That is, Mary made known by “He has remembered his mercy,” not that the Lord forgot or failed to remember what he had said, but “He has remembered his mercy” meant that He has fulfilled His (promise of) mercy. And this is what she said, that now in me the Lord has fulfilled His mercy and promise, which He had previously made to Abraham that from his seed Christ will appear through whom all the nations will be blessed. 252

Again like this, what had God previously promised Abraham, [by his mercy,] was fulfilled in the twelve apostles and in many {fol. 14v} [Jews who believed,] just as [the promises] about Palestine were fulfilled in Jesus 253 the son of Nun and Caleb the son of Jephunneh. She (Mary) spoke these [+] prophetically and through the operation of the Holy Spirit.

“And Mary stayed with Elizabeth [about] three [months]” 254 (1:56a). That is, for two reasons Mary stayed there, in order to rejoice with Elizabeth [and in order] to further attest what the angel said to her. 255

“And she returned to her home” (1:56b). That is, she did not [stay] more than three months because the time of the birth of [John] drew near, [but she returned] to her home lest the Lord serves his servant when he is born. 256 409F

In a clear reference to Jews, a note in the margin adds this sentence to the text: “Since they were wealthy in the prophecy, the kingdom and the priesthood.” 251 A later scribe inserted a long phrase between the lines in the text and the rest in the margin. The phrase, which is an addition to the sentence, reads: “In the victories of the kings, in the exile, in the Law, in the prophets, in the priesthood—some of them were revealed in flesh. And He helped those who believed in Him, that is, the apostles and others.” 252 Cf. Gal 3:16. 253 This is a reference to Joshua, as it is spelled conventionally in English; in Syriac, it is the same spelling as Jesus. 254 The words “around” and “months” were written close to the margin and were damaged. 255 A similar notion is expressed by Ephrem: ‫ܣܠܩܬ ܗܟܝܠ ܡܪܝܡ ܠܘܬ ܐܠܝܫܒܥ ܕܬܐܠܦ‬ ̇ ̇ ‫“ ܐܢ ܫܪܝܪܐ‬Mary ascended to Elizabeth in order to learn .‫ܢܦܫܗ ܠܐ ܬܬܦܠܓ‬ ‫ܕܗܝ ܘܐܦ ܥܠ‬ whether the matter is true and in order not to doubt.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 28. 250

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“Now Elizabeth’s time has come for her to give birth” (1:57a). That is, for the time of Elizabeth’s childbirth has come, seeing that when Mary [was announced], she (Elizabeth) had been pregnant for six months just as the angel said, “This is the sixth month to her who is called barren woman” (Lk 1:36b). And Mary stayed with her for three months. [Now, six and three] made nine. Therefore, the time of Elizabeth to give birth came as (the Evangelist) said. “And she bore a son” (1:57b). That is, just as the angel said to Zechariah, “And Elizabeth, your wife, will bear you a son.”

“And her neighbors and relatives heard that God had increased his mercy towards her, and they were rejoicing with her” (1:58). That is, he (the Evangelist) said that two ranks rejoiced with her: neighbors and relatives. For neighbors are known in two ways: good and bad. The good ones, on the one hand, rejoice at the good things which happen to their neighbors and their relatives, and grieve at the bad things which happen to their relatives and neighbors. The bad ones, conversely, rejoice at the bad things which happen to their relatives and neighbors, and grieve at the good things which happen to their neighbors and relatives. But these neighbors and relatives were good ones, seeing that they rejoiced with Elizabeth, just as the angel said to Zechariah, “Many will rejoice at his birth.” And there are also bad neighbors concerning whom David said, “Render sevenfold to our neighbors unto their bosom.” 257 For the angel called her tribe and race “relatives.”

And “mercy,” which God had increased towards Elizabeth is that she gave birth after she had been barren and became an aged woman, with whitened hair and pallid cheeks. “Do not lie to your maidservant,” 258 said the Shulammite 259 woman to Elisha. And he (the Evangelist) said to Elizabeth, and not to Zechariah, that “God had increased his mercy” because Elizabeth was barren and not Zechariah, as it became known from what the Evangelist said: “For Elizabeth was a barren woman.” Additionally, Elizabeth herself said: “To take away my reproach from among the people in the days in which He looked upon me.” 260 Therefore, he (the Evangelist) justly said, “God had increased His mercy” {fol. 15r} towards Elizabeth.

“And it happened on the eighth day, they came to circumcise the boy” (1:59a). That is, concerning the circumcision, soon we will discuss it by God’s assistance. “On the

The same idea was explained by Ephrem. See Ephrem’s Commentary on Tatian’s Diatessaron, 57. 257 Ps 79:12. 258 2 Kgs 4:17. It is a reference to the account of the “Shunammite woman.” 259 The attributive of this women (2 Kgs 4:12ff) as “Shunammite” is conventional English for Hebrew ‫שׁוּנַ ִמּי‬. In Syriac it is spelled as “Shilummite” ‫ܫܝܠܘܡܝܬܐ‬. 260 Cf. Luke 1:25. The verse is paraphrased; it is not exactly the wording of the Peshitta. 256

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eighth day,” they circumcised him because on the eighth day God commanded to circumcise the one who is to be circumcised. 261

“And they were calling him after the name of his father, Zechariah” (1:59b). That is, in order for the remembrance of his father not to be in oblivion, they named him after his name, in accordance with the custom which was held at that time, where the only begotten sons were named after their fathers. Or because of this, they argued and said that since his father who ought to name him whatever he wills is silent, we will name him after his name until his tongue be loosed and speaks; then let him name him whatever he likes.

“His mother responded and said to them: Not so” (1:60a). That is, she did [dare to say] he should not be called Zechariah, but she said, “Not so.” Because of her embarrassment, she did not dare to say Zechariah, by name, but she said, “Not so.” Likewise Sarah did not dare to call Abraham; instead, she used to address him as “my lord,” just as the Apostle (Peter) said. 262 Also, from Sarah both barrenness and embarrassment came to Elizabeth. “But he will be called John” (1:60b). That is, from where did Elizabeth know that he should be called John? Seeing that nobody knew this secret except God, the angel Gabriel, and Zechariah, who has been announced. Someone says that Zechariah had revealed it to her. But this is not true because his speech was impeded and his tongue was restrained so that he might not speak. For if he was unable (to communicate) except by means of writing on a tablet, much more was he unable to speak because he was speechless. And some others say that he had previously written to Elizabeth that “I have been told to call him John.” But most likely even this is not true, seeing that [possibly] Elizabeth was not trained in books so that she might write and read. But we say that through the operation of the Holy Spirit it was given to her; [and this is known because she even gave birth through the operation of the Holy Spirit]. For the aged and barren woman to give birth, “her childbirth” is of the power of the Spirit. And although she previously engaged with man’s seed, by the operation [of the Holy Spirit] the baby danced in her womb. Mary likewise, by the operation, revealed and declared to her (Elizabeth) what the angel secretly had told her: “You are blessed among women.” Therefore, through the operation of the Holy Spirit, with whom the baby was filled, she learned the name of John, and thus she declared: “but he should be called John.” “And they told her that there is nobody in your clan who is called by this name” (1:61). That is, her relatives and neighbors and those who gathered and came to circumcise the boy said to Elizabeth that there is nobody in your clan who is called John.

261 262

Cf. Gen 17:12 Cf. 1 Pet 3:6.

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“And they made signs to his father as to what he desires to name him” (1:62). That is, from this (verse) it is known that even his hearing was bound and impeded, seeing that they said, signing to his father. And if his ears were not impeded, in a loud voice, they would have said: “what does he desire to name him,” and not by means of signs as to a deaf person. But for two (reasons) {fol. 15v} [his hearing was fettered]: first in order not [to press] Zechariah to write to them [what he had seen and heard] from the angel in the holy of holies. And thus those which were to be kept and hidden secretly should not be revealed. Second, in order that when Elizabeth says, “let him be called John,” and then John will write on the tablet that the hearers might say, “he had heard (the name) from his wife, which would mean that Elizabeth named him and not the Angel.

Again we say thus: the angel restrained Zechariah’s hearing because he did not believe, and bound his tongue because he responded in doubt, “how shall I know this?” 263 And because Zechariah had erred in both hearing and speaking, justly both of them were taken from him till the promise concerning him was seen in deed concerning that which he had doubted. “And he asked for a writing tablet, and he wrote and said, John is his name” (1:63). That is, here, we have to seek many inquiries: First, what is the writing tablet which is mentioned here? Some people would say that such small, black tablets were for the use of people of low estate; some others would say that he (Zechariah) called a book a writing tablet; some others would say that he called a page a writing tablet. The second inquiry is concerning with the Angel’s words to Zechariah, he (the angel) bound his tongue and silenced his word, telling him: “You will not be able to speak until these things will occur?” [For if it was because of what] he (the angel) said: “and Elizabeth, your wife, will bear to you a son,” that he told him, now, John is born, and Zechariah is still [more mute] than a fish; and if it was “because many will rejoice at his birth,” now, [his neighbors] and relatives have rejoiced, but Zechariah is still mute; and if it was “he will be filled with the Holy Spirit in the womb of his mother,” now, he has been filled and danced, but Zechariah is still mute; and if it was “he will be great before the Lord, and will not drink wine or strong drink, and he will turn many of the Israelites to the Lord their God, and he will go before Him in the spirit and the power of Elijah, the prophet, so that he will turn the hearts of the fathers unto the sons,” now, the tongue of Zechariah has been loosed and his speech is restored before these things are fulfilled.

Then, for which of these words was his tongue bound and his speech muted? And we say, the angel told him two words, and in both words Zechariah doubted: first, “Elizabeth, your wife, will bear you a son,” and second, “you will call his name John.” Thus, Zechariah doubted both and he said: How shall I have a son, being an old man and my wife is advanced in age. And if it happened, and I got (a son), how would I call him John since it is a strange name to my clan. And it is known that he 263

Luke 1:18.

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doubted both from the fact that John was born and Zechariah was still mute. This is because the angel told him: “Therefore, you will be silent,” not until this happen— one of the words, but until these happen, which indicates both words.

Therefore, it becomes known that he doubted two (words): that “a son will be born for you,” and {fol. 16r} that “his name will be called John.” And if someone will respond and say that these two [words] of the book are before, namely, “She will bear you a son” and “You will call him John,” before “You will be dumb and not be able to speak till these happen”? We say to him that it is customary in the Scripture to write the first things last, and the last things first. And this is known from the syntax: for the angel said that he will not drink wine and strong drink, and after this he said, he will be filled with the Holy Spirit while he is in his mother’s womb. He (the angel) brought forth the former before the latter. Who then would become void of understanding and mind to think that after being weaned and abstaining from wine and strong drink, he returned to his mother’s womb and was filled with the Holy Spirit according to the order of the speech. Therefore, it is known that the Scripture is accustomed to write the first things last and the last things first.

The third inquiry concerns why Zechariah did not utter the name of John by his mouth as he wrote it on the tablet? And we say, because he strove hard to speak [but he was not] able. For the angel told him two things: first, “You will call his name John,” [another], “You will not be able to speak” until you call his name John. Thus, Zechariah was restrained by both: on the one hand, the word of the angel restrains and presses him: “You will not be able to speak,” and on the other hand, the word of the angel, “You will call his name John,” urges and presses him, but “you will not be able to speak” does not let him. And behold, if he is unable to speak, how will he call his name John? This is a new and unprecedented experience; indeed, the angel overtook Zechariah. Therefore, because he was constrained by these two, he asked for a tablet and wrote and said that John is his name. When he wrote it on the tablet, he fulfilled both: “You will call his name John,” and “You will not be able to speak” until you call him John. Both (verses) were fulfilled and materialized; none of them fell down to earth. For what his hand wrote, his tongue immediately spelled it. And immediately when he finished the last letter, which is H, 264 his tongue became loosed and he said: “John is his name.” Again, he wrote his name on the tablet, seeing that the Old Testament began with writing, just as God had told Moses: Hew two stones and write on them the words, and so forth. 265 Thus the New Testament should have also begun with writing and tablet. On the former one, the writing of the tablets, there were ten sentences, and

The last letter of this phrase in Syriac is ‫( ܗ‬H), which is the final letter of the phrase that Zechariah wrote. 265 Cf. Exod 34:1. 264

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here on this writing tablet, there are ten letters: Y U Ḥ N N H U Š M H. 266 There, on the one hand, Moses’ speech was stuttering, and here, Zechariah is silent.

The fourth inquiry concerns whether Zechariah wrote “John” alone or as three parts such as, John-is-his name? Luke, the Evangelist, did not say how; as for me, however, I think Zechariah wrote the three parts like this: John-is-his name. This is known because had Zechariah written only “John,” that would imply that Zechariah named him [and it was not according to the divine dispensation which called] and named him John in the Holy of Holies. [And likewise, had Zechariah written “Is Called John,”] it would have been considered that the name came from Zechariah. {fol. 16v} [+] and it proves this that when Elizabeth said, “He will be called John,” [they told her] that there is nobody in your clan who is called by this name” (Lk 1:60–61). Now, you notice how the hearers considered that the name John is from Elizabeth, and not from the divine dispensation. Likewise, they would have thought about Zechariah had he written “Is Called John.” For these both (phrases), Zechariah would have been considered responsible for the name of John: that if he had written “John,” or “Is Called John.”

It became known that Zechariah wrote the three parts as such: John-is-his name. In other words, do not ask me about his name, for it is not given to me to give his name, [+] but “John is his name,” just as he was named by the angel [in the holy of] holies. For this reason when those who were gathered heard him, they became silent and did not respond to Zechariah. For if they understood that he was called not by the divine dispensation but by Zechariah, it would have been easy for them to respond to him: “There is nobody in your clan who is called by this name,” just as they had responded to Elizabeth. The fifth inquiry: Why did the tongue not name him John as the angel said, [but the hand wrote it]. And to this (inquiry), we answer many things. First, both of them (happened): the hand wrote and the tongue of Zechariah named. Second, Zechariah became the cause of this because he doubted and paid the penalty that corresponds to his doubt: nine months of silence. Third, because the hand is more relevant to John than the tongue, seeing that there are five fingers for the hand, and there are five letters for the name of John 267, and five letters for Zechariah 268, his father. Likewise, even for Abraham, Isaac and Jacob, the origin of their race, there are five letters for their names. 269 Fourth, because he (John) was destined to lay his right

These ten letters constitute the phrase: ‫“ ܝܘܚܢܢ ܗܘ ܫܡܗ‬John is his name”. The spelling of John in Syriac consists of five letters: Y U Ḥ N N: ‫ܝ ܘ ܚ ܢ ܢ‬ 268 The spelling of Zechariah in Syriac consists of five letters: ZKRYA: ‫ܙ ܟ ܪ ܝ ܐ‬ 269 Each of the mentioned three names consists of five letters in Syriac, ABRHM ‫ܐ ܒ ܪ‬ ‫ܗ ܡ‬, AYSḤQ ‫ܐ ܝ ܣ ܚ ܩ‬, YʿQUB ‫ܝ ܥ ܩ ܘ ܒ‬. 266 267

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hand on his Lord.270 Fifth, in order for Zechariah to receive a full absolution because he had doubted about John. For among the organs of sense, there is none which is so effective in the dissipation of doubts as is the hand. Thomas, for instance, testified that until he should touch by his hand the side of the Lord, his doubt would not be removed. 271 And observe that on the eighth day, after the resurrection of the Lord, Thomas was confirmed; and on the eighth day of the circumcision of John, Zechariah was confirmed. Furthermore, the Lord himself said to his disciples, “Touch me and know that a spirit has no flesh and bones, as you see {fol. 17r} [that I have.] 272 And sixth, it anticipated the type of the hand of the Lord which was prepared to be with him: “And the hand of the Lord was with him” (Lk 1:66b).

The sixth inquiry: Why was John called by a name foreign to the clan of both Zechariah and Elizabeth, namely, John? We say, for many (reasons). First, because he was the messenger of Christ, the king, who will renew the world from the old order. It follows that he (John) should be given a new name because he was prepared to proclaim new things to the Israelites. Second, he was saying to the crowds, “He who has two coats, let him give to him who does not have” (Lk 3:11). And he was saying to the publicans, “Do not require anything more than what is commanded to you to require” (Lk 3:13). And he was saying to the soldiers, “Do not harm anybody and do not falsely accuse anybody, but let your wages be sufficient for you” (Lk 3:14). Third, it is because “John” is interpreted as mercy. And the New Testament to which John became its messenger is full of mercy, just as Simon said, “behold, my eyes have seen your mercy” (Lk 2:30). The Virgin Mary also said, “His mercy is upon those who fear Him from generation to generation” (Lk 1:50), and “He has remembered his mercy, as He spoke with our fathers” (Lk 1:54–55). Fourth, because the mercy is so great and excellent that an old man, advanced in age, and an old woman, barren and advanced in age give, birth to a son. 273

“And everyone marveled” (1:63c). That is, the people there marveled for many reasons. First, it is because a new, unfamiliar name was introduced to the clan and established. Second, because Zechariah, the dumb, called his name, as he heard from the angel, along with Elizabeth, who did not hear it from any human being. Third, In Moshe Bar Kepha’s Homilies, there is an additional word, so it reads: ‫ܥܠ ܪܝܫܗ‬ ‫“ ܕܡܪܗ‬on his Lord’s head.” Cf. F. Nurse, “A Homily by Moses bar Kepha on the Birth of John the Baptist,” 86. 271 Cf. John 20:25. 272 Luke 24:39. 273 Although Moshe Bar Kepha’s Homily continues with the Seventh Inquiry, his Commentary on Luke ends with the Sixth Inquiry. The Seventh, however, appears as part of the commentary on 1:80b, concerning a question: “Why was it, the withdrawal of John to the wilderness?” See F. Nurse, “A Homily by Moses bar Kepha on the Birth of John the Baptist,” American Journal of Semitic Languages and Literature 26 (1909–10), esp. 87–89. 270

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because immediately and at the same moment Zechariah wrote 274 his name, Zechariah’s tongue became loosed and suddenly he spoke.

“And his mouth was opened and his tongue [was loosed]” (1:64a). That is, he wrote the three parts like this: John-is-his name. And at the same moment that he read the last letter, which is H, his tongue was loosed, and his mouth was opened. For he was silent for nine months, namely, from his announcement till the birth of John. “And he spoke and blessed God” (1:64b). That is, some people say that the first word he spoke was “his name is John,” and the second, “he blesses God.” And others say, “not like this,” but first, he blesses and gives thanks {fol. 17v} [+] and then he said it, “his name is John.” Whatever the word implies, Zechariah began his speech by blessing and thanksgiving to God, for many reasons. First, because his prayer was heard, just as the angel had told him. Second, a son was given to him after old age and barrenness, (something) beyond hope and expectation. Third, because he had joy and gladness, and many others shared it with him. Fourth, because he began the mystery of this dispensation with blessing, “Through your seed, all peoples of the world will be blessed,”275 and “The Lord be with you, you are blessed among women” (Lk 1:28), and “Blessed is the fruit which is in your womb” (Lk 1:42); likewise, at the end [of his dispensation], he (Jesus) led them (his disciples) out [as far as to Bethany] and blessed them with all the blessings of the Spirit in heaven. 276

“And fear came over all their neighbors, and these things were spoken all over the mountain of Judea. And all who heard were pondering in their hearts, asking: What will this child be?” (1:65–66). That is, three things occurred there, he (the Evangelist) said. First, fear came over all their neighbors. Second, all over the mountain of Judea, they were talking about the things that happened at the birth of John. Third, they were pondering in their hearts: What will come out of John!

We should know that sons were given to many, beyond expectation, from their barren wives; namely, for Abraham, a son was born from Sarah, 277 and to Elkana Samuel [was born] from Hannah, 278 and for Manoah, Samson was born from his wife, 279 and so to many others. And for all these nothing had happened like what happened at the birth of John. Why is that?

We say, for many reasons: First, because John’s conception had been announced by the angel in the Holy of Holies on the Day of Atonement. Second, because when

The Syriac manuscript reads: ‫“( ܫܡܥ‬he heard”). The context, however, leads us to trust that it is “he wrote” (‫)ܟܬܒ‬. 275 Gen 22:18; 25:4; 28:14; Acts 3:25; cf. Gal 3:16. 276 Cf. Luke 24:50–53. 277 Cf. Gen 17:16–17. 278 Cf. 1 Sam 1:15–20. 279 Cf. Judg 13:2–3. 274

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John’s conception was announced by the angel to his father, his tongue and speech were bound, and he lost his hearing. Third, because at the time of John’s birth, his father’s tongue was loosed his hearing was regained. Fourth, it is because he was called by a name which is foreign to John’s clan. Fifth, because his name was written on the writing tablet. For all these reasons, those three things justly happened to the people there, while at the birth of other sons of barren women they did not happen to those who were around them.

Again, we say that these marvelous things which happened there were not mainly referring to John {fol. 18r} [is great], but to whom he (John) was prepared to proclaim. “And the hand of the Lord was with him” (1:66b). That is, he (the Evangelist) said “the hand of the Lord” in reference to the help of the Lord, which always follows him, and it follows him rightly and fittingly for many reasons. First, because he was moved from an inhabited place to the wilderness. Second, because he endured the cold and hot weather. Third, in order to be taught how to speak. Fourth, because he will be a Nazirite and weaned from (common) food. Fifth, because he will be fed with a strange and unfamiliar food. Sixth, because he will wear hair clothes and be girded with a leather belt. Seventh because after thirty years of staying in the wilderness, he will enter the inhabited place. Eighth because he will address the Sadducees and the Pharisees with [harsh] and indignant words. Ninth, because [before] 280 the sun and [before] Israel he (John) demonstrates that Christ is God. Tenth, because he will be killed for the truth. Thus, because of all these, he (the Evangelist) said, that the hand of the Lord was with him in truth.

“Zechariah, his father, was filled with the Holy Spirit, and he prophesied and said” (1:67). That is, because he was filled with the operation of the Holy Spirit, just as Elizabeth was, he prophesied concerning the proclaimer and the proclaimed one saying: “Blessed is the Lord, the God of Israel, who has visited and saved his people” (1:68). That is, “blessed is,” here, means thanksgiving; and he said this: God the Word is worthy of all kneeling and all thanksgiving because He demonstrated providence towards our race. What Zechariah should have said to the angel at the altar, he said here. For, so far, what the human nature (of Zechariah) has wronged because of his weakness and lack of faith, here, the Holy Spirit, the restorer of human nature, has restored it, and Zechariah atoned for it.

What kind of visit and what kind of salvation did Zechariah talk about that the Lord would visit and make salvation for it (the people)? We say that in advance Zechariah saw through a prophetic eye what had been granted to him by the Spirit concerning the divine visit which Christ demonstrated to the Jews and to the rest of human beings, in addition to the whole salvation which he (Christ) was prepared to grant 280

Literally, “in the eye of the sun,” which implies “openly, publicly,” and so forth.

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them. Thus, he (Zechariah) spoke this. (Moreover), “visit” is that Christ cleansed the lepers, opened [the eyes of] the blind, raised the dead and the other miraculous deeds Christ did. And he (Christ) himself said, “I am not sent but to the lost sheep of the Israel,” 281 and to Jerusalem, he said, “[if only you had known] those things that were for your peace, even if in this [your day]” (Lk 19:42). And salvation means that he saved us from the three enemies: Satan, sin {fol. 18v} [and death,] just as the angel said [to Joseph]: he will save his people from [their sins]. 282

“And he has raised up a horn of salvation for us in the house of David his servant” (1:69). That is, he called Christ “a horn of salvation.” He called him a “horn” in order to demonstrate that this savior who is about to appear is not like the other saviors who had come to us from time to time because the salvation which Christ imparts to us is not by any other power than the power of his divine nature, the omnipotence. And just as the animals use their natural horns to provide for their sustenance, as it is written, “I saw a ram pushing toward the west, the north, and the south, and a male goat came from the east, and a conspicuous horn was seen between his eyes; he (the goat) furiously ran at the ram and struck him and broke his two horns.”283 He said that God has raised this horn of salvation in the house of David because God’s promises were made to David that Christ will come from his seed, and from his house this horn of salvation will be exalted, just as, “there I will make the horn of David shine and light the lamp for his Christ.”284 Again, Zechariah was prepared to say about John that he is the messenger of this Horn so that nobody would think that [another one] is the messenger of this horn of salvation. He (the Psalmist) said that He (God) has raised it (the horn) for us from the house of David; indeed, the Word of God, the Son of the Father, was born in flesh from Mary, who is from the house and the clan of David. “As He spoke through the mouths of His holy prophets from ages and ages” (1:70). That is, he spoke through the mouths of the prophets that from David’s house, Christ, the savior of all, would appear. “So that he will save us from our enemies and from the hand of all who hate us” (1:71). That is, our enemies and those who hate us he called Satan and his powers, sin, and death, from which Christ saved us. And this is known because Zechariah had said these words prophetically through the operation of the Holy Spirit.

“And he has performed his mercy to our fathers, and he has remembered his holy covenants, and the oaths that he swore to Abraham, our father” (1:72–73a) That is, he (Zechariah) called “his Testament” “his Covenant.” And that “He remembered” means “He fulfilled them.” Thus, he said that the holy covenants which God had made with our father Abraham through His mercy, and the oaths which He swore Matt 12:24. Cf. Matt 1:21. 283 Cf. Dan 8:4–7. 284 Ps 132:17. 281 282

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to him, that a Savior, from his seed would appear, through whom all the peoples would be blessed. 285 Today, He (God) has fulfilled them in deed. And the oaths which Zechariah said the Lord had sworn to Abraham are those which had previously informed him of this: “I have sworn by myself, says the Lord, because you have fulfilled this word and have not spared your only begotten son for me, I will surely bless you and abundantly increase your seed as the stars of the sky, and as the sand which is on the shore {fol. 19r} of the sea, and your seed will inherit the lands of their enemies. And by your seed all the peoples of the earth will be blessed,” 286 calling the Israelites his seed who inherited the lands of his enemies, but his seed with whom all the peoples of the earth will be blessed, he meant Christ, who appeared from his (Abraham’s) seed, and through whom all the peoples were blessed, just as the blessed Paul has explained. 287 “He will give to us to be delivered from our enemies” (1:73b–74a). That is, he saves us from devils, who are our enemies, as Zechariah said.

“So that we will serve before him without fear all the days” (1:74b–5). That is, because of this, he saved us from devils, our enemies, so that we worship Him and not idols and do not fear the devils and the hostile warriors. “Justly and righteously” (1:75b). That is, we worship him justly and righteously, and not by means of sacrifices of dumb animals, just as (it is written:) “Sacrifice to Him the sacrifice of glory,”288 and “sacrifice to God (the sacrifice of) thanksgiving.” 289

Thus, after Zechariah prophesied and spoke about the proclaimed one (Christ), Zechariah prophesied about the preacher, saying:

“And you, child, will be called the prophet of the Most High” (1:76a). That is, Zechariah called Christ “the Most High,” just as John, his son, said concerning him: “For the one who comes from above is above all.” 290 John became his prophet, not from afar, but from nearby because he had said to the crowds concerning him: “Behold he will come who is stronger than I, to whom I am not worthy to bow or to untie the strings of his shoes.”291 Afterwards, he (John) pointed to him with his finger, referring to him as Christ, saying: “Behold is the Lamb of God, who takes away the

Cf. Gen 12:3, 22:18, 26:4. Gen 22:15–18. 287 Cf. Gal 3, esp. verse 16. 288 Cf. Ps 116:17. 289 Cf. Ps 50:14. 290 John 3:31. 291 Although some reference to this verse appears in Mark, Luke, John and Acts, the wording is closest to that found in Mark. Cf. Mark 1:7. 285 286

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sin of the world.”292 And since Christ is the Most High and has prophets like his Father does, then he is God, incarnated. 293

“For you will go before the face of the Lord” (1:76b). That is, thus, Zechariah called Christ Lord; and John went before his face, just as Zechariah had prophesied, because he (John) was preaching: “Behold, after me will come the one who is stronger than I.”294 And he (John) prepared the way in the souls of the people so that they would know him (Christ) as the Son of God. It is just as when they sent him Jews from Jerusalem who asked him through priests and Levites, who are you? He answered them: “I am not the Christ, but a voice crying in the wilderness, making Lord’s way plain.” 295 And in another place he said to them: “You bear me witness that I said that I am not the Christ but a messenger before him.” 296 And in another place he said: “He who does not believe in God’s Son, the wrath of God will remain on him.”297

“So that he will give the knowledge of life to his people in the forgiveness of their sins” (1:77). {fol. 19v} That is, this is the reason that you will go before his face so that you will prepare the way in the souls of the people who die in sin, so that he (Christ) will give them life of the forgiveness and of righteousness, as the blessed Paul said: “For the heart which believes in him becomes righteous, and the mouth which confesses him lives.”298 And those who believed in him he called them “his people.” 299 Again, other (examples) such as: To prepare the way for him in the souls of the human beings who are dead by worshipping idols, and he (Christ) may give them knowledge about God the Father, who is the True One, and life to live in Him, just as Christ said: “This is the life through which they know you are the true God.” 300

John 1:29. Ishoʿdad of Merv, like Moshe Bar Kepha, attributes “the Most High” to Christ. Ishoʿdad writes: .‫ ܐܠܐ ܕܡܫܝܚܐ ܡܠܘܢ ܐܠܗܐ ܕܐܬܒܪܢܫ‬.‫ܥܠܝܐ ܕܝܢ ܩܪܐ܆ ܠܐ ܕܡܠܬܐ ܘܠܐ ܕܒܪܢܫܐ‬ .‫ܘܒܪܢܫܐ ܕܐܬܐ ܠܗ‬, “And he speaks of ‘the Most High,’ not ‘of the Word’ or ‘of the human;’ but rather ‘of Messiah,’ God who became human or the human who became God.” Cf. The Commentaries of Ishoʿdad of Merv (text), 14; The Commentaries of Ishoʿdad of Merv (tr.), 155. 294 Although the content of the verse is the same, the wording does not match any current Syriac versions. It could be just a paraphrase of the verse or a particular reading of the Peshitta available to Moshe Bar Kepha. Cf. Mark 1:7, Luke 3:16, John 1:27, Acts 13:25. Bar Salibi, the later commentator, quoted Moshe Bar Kepha literally. Cf. Bar Salibi, 263. 295 Cf. John 1:19–27. 296 John 3:28. 297 Moshe Bar Kepha relates the account in John 1 by paraphrasing the Peshitta reading; there is no direct quotation. 298 Rom 10:10. 299 Cf. Rom 10:11, 12. 300 Cf. John 17:3. It does not match the Peshitta. 292 293

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87

“By the tenderness of the mercy of our God, whereby the Sunrise will visit us from the high” (1:78). That is, he called Christ “the Sunrise” 301 from on high, just as the prophet said concerning him, “[For those who revere] my name, the Sun of Righteousness [will arise].” 302 Again, another prophet said concerning him, “Behold the man, and his name is Sunrise.” 303 And Balaam, the diviner, prophesied concerning him, “A star will rise from Jacob, and a prince will rise from Israel.” 304 And he said this: “̈By the tenderness of the mercy of our God,” He sent us from on high the Sunrise, who is His Son and our Lord. Others say that the star which appeared at the time of his birth was called Sunrise, which rose from high heaven and announced Christ’s birth to the Magi, who were dwelling in the darkness of ignorance. 305 “To enlighten those who are in darkness and in the shadow of death” (1:79a). That is, here, he means by darkness not the absence of light. And likewise, by death he means not the separation of soul from body. But by death and darkness he means sin, iniquity and wickedness. Thus, he said this because this is the reason why this Sunrise came to us and visited us so that he may forgive the sinners, the iniquitous, and the wicked ones, and to justify them through faith in him, just as the Apostle Paul said concerning him, “He was delivered up for our sins, and was resurrected to justify us. Therefore, because we are justified by faith, let us have peace with God through our Lord Jesus Christ.” 306 459F

The Greek word behind the Syriac word Denḥo (‫ )ܕܢܚܐ‬is ἀνατολὴ, which literally means “The Rising of the Sun or Star.” Alternative rendition is “Epiphany.” Astrologically, it means “The Predominant Star.” 302 The obscure words of the text were constructed from the Peshitta. Cf. Mal 4:2. 303 Cf. Zech 6:12. “Sunrise/Epiphany” for the Syriac word ‫ ܕܢܚܐ‬is the Peshitta’s rendering of the Hebrew word ‫צ ַמח‬.ֶ Both Syriac and Hebrew have words sharing the same root, ṢMḤ ‫צמח‬which in Hebrew carries the sense of “to spring up”; but in Syriac, it carries the sense of “to spring forth” and is mostly associated with illumination. Ephrem uses the name ‫“( ܕܢܚܐ‬Sunrise/Epiphany”) as a name for the baby Jesus, avoiding the name “Illuminator” (‫ )ܨܡܚܐ‬since it was designated for the emperor Augustus; see Hymnen de Nativitate (Epiphania), XVIII, 3, p. 91. Jacob of Sarug, in his memra on the Baptism of our Savior on the Jordan, identifies the name ‫ ܕܢܚܐ‬in Zechariah with Christ at the Baptism. He writes: ‫ܘܐܬܐ‬ ̇ ‫ܙܩܬܗ ܠܥܕܬܐ ܕܢܚܘܐ‬ ̇ ،‫ܠܗ܆ ̇ܗܢܘ ܓܒܪܐ ܕܐܡܪ ܗܘܝܬ ܠܟܝ ܕܫܡܗ ܕܢܚܐ‬ ‫“ ܙܟܪܝܐ‬Zechariah came, proclaiming to the Church to show her that this is the Man, which I told you: his name is Sunrise.” See Mar-Jacobi Sarugensis Vol. 1, 189. 304 Num 24:17. 305 The connection of the Sunrise/Epiphany (‫ )ܕܢܚܐ‬with the star of the Magi (Matt 2:2), which shines on those who were dwelling in the darkness, is found in Saint Ephrem. See Ephrem’s Commentary on Tatian’s Diatessaron, I, 32, 59; see the Syriac text in the appendix of Saint Ephrem. Commentarie de l’Évangile Concordant (1990), 150. 306 Rom 4:25–5:1. 301

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Again, another prophet had said, “The People who sat in the darkness saw a great light.” 307 And even Jesus said with his mouth: “I am the light of the world.” 308 And he illumined, explained, and taught us in truth who is the True God, and who are falsely called gods and idols. And even {fol. 20r} the Evangelist said concerning him, “And the light shines in the darkness.” 309

“So that he might direct our feet in the way of peace” (1:79b). That is, to direct our conduct in the way of the gospel, which is the way of peace, just as the blessed Paul said, “Have your feet shod with the preparation of the gospel of peace,” 310 And it is not in the way of the Law which was through Moses which is the way of anger, which does not give the sinners a space for repentance. And by “feet” and “way” he means virtuous conduct and deeds. Again, on the other hand, “to direct our feet in the way of peace” means that he will reconcile us with the Father, just as Paul said, “He made peace and reconciled both as one body to God,” 311 and not in the way of enmity which the serpent cast between human beings and God.

“And the child grew and was strengthened in the Spirit” (1:80a). That is, he was growing and becoming strong in two (ways): in natural nurture and in the Holy Spirit, and not as much in the former as in the latter. “And he was in the waste place until the day of his appearance to Israel” (1:80b). That is, by “waste place,” he meant the wilderness, in which John lived thirty years till [the day] of his commission and appearance to Israel.

It is required to investigate (this further). For what reason was the departure of John to the wilderness? And when he departed to the wilderness, how old was he? And from whom did he learn speech and from where? The reason for his departure to the wilderness is this: When the Magi came to Judah at the time of the birth of our Lord Christ, and all Jerusalem was disturbed, just as it is written in the Gospel of Matthew, 312 Herod called them (the Magi) and spoke to them, saying: “Go, search [for the child] 313 and as soon as you find him, come and show me so that even I would go and worship him.”314 But they departed and left him and did not return to him. Thus, he became very worried and angry. And when he searched with the priests and scribes concerning where Christ is to be born, one of those present there told him that in our neighborhood there is a child, the son of Zechariah the priest, who was recently born. And I have heard from many, saying: This is the Christ. Therefore, Herod sent and brought Zechariah and asked him about: where {fol. Cf. Isa 9:2; the text does not match the Peshitta. John 8:12; 9:5. 309 John 1:5. 310 Eph 6:15. 311 Eph 2:15–16. 312 Matt 2:3. 313 The phrase “for the child” was written above the line. It is not extant in the Homily. 314 Cf. Matt 2:8. 307 308

TEXT AND TRANSLATION

89

20v} is your son? He answered, now he is at home with his mother. Herod told him, “go and bring him, and if you will not bring him, you will die miserably.” But someone from among those present there was listening and ran and informed Elizabeth. Thus, she (Elizabeth) instantly took John in her arms, and fled to the wilderness of the Ziphites, and there she hid herself along with him.315 And Herod sent Zechariah to bring the child, sending with him armed soldiers. When Zechariah arrived at his house, he found neither John nor his mother. Therefore, he feared to return to Herod, and he went and took refuge in the temple. But Herod sent for and killed him between the temple and the altar, just as it is written in this Gospel of Luke and in the others.316 Others say that John was moved by the operation of the Holy Spirit to depart to the wilderness and live there for thirty years.

Again, we say that John’s departure to the wilderness and his living there for thirty years was by divine operation. And again we say that through divine operation John departed to the wilderness so that his testimony concerning Christ might be trusted, without considering the relationship between John’s mother and Christ’s mother as indicated by the angel saying to Mary, “now your kinswoman Elizabeth.” John was prepared to testify many great (testimonies) concerning Christ, such as, “Behold the lamb of God,” 317 and “He who does not believe in the Son of God, the wrath of God remains upon him,”318 and “I need to be baptized by you,” 319 and so forth.

John departed to the wilderness in his childhood so that when he would come to testify concerning Christ with these divine (testimonies), the Jews would believe him, seeing him as an anchorite and a Nazarite, and not fond of worldly and earthly things; and he had not previously known Christ, nor had he seen him, nor had any friendship been built between them because John lived in the wilderness for thirty years until the time when he came out and testified concerning him (Christ). Thus, even John said this, “I did not know him, but he who sent me to baptize with water told me that the one you see, the Spirit descending and resting upon him,” 320 and so forth. Therefore, his departure to the wilderness was just. Now, how old was he when he departed? Some people {fol. 21r} [who said that the Magi came and found Christ two years old, they say he (John) was two and a half years old because] he preceded by six months the carnal birth [of the Lord, just as

Ziphites are the inhabitants of city Ziph, which borders the wilderness of Ziph on one side and the Dead Sea on the other side (Cf. 1 Sam 23:14–15). David had fled from Saul to this wilderness, but the Ziphites betrayed his location to Saul (1 Sam 23:19; 26:1). 316 Cf. Matt 23:35; Luke 11:51. For early and Medieval Jewish and Christian traditions about the death of Zecharaiah, see Kalmin, “Zechariah and the Bubbling Blood,” 203–252. 317 John 1:29, 36. 318 Cf. John 3:36. This is probably a paraphrase of this verse in the Peshitta. 319 Matt 3:14. 320 John 1:33. 315

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the angel said: “This] 321 is the sixth month of whom was called barren” (Lk 1:36). And those who say that the Magi found Christ six months old, they say, he (John) was one year old when he departed to the wilderness. And others say that he was six months old because, they say, when the Magi came, they found Christ “wrapped with swaddling clothes.”

And from whom did he (John) learn to speak? Those who said that he departed to the wilderness at the age of two and a half years say that he had already learned because children at the of age of two and a half years stammer and also speak. And others say that he learned from his mother. And others say because of the divine Providence and solicitude which were upon him. 322 And others say by the Holy Spirit he learned speech because (the Holy Spirit) brooded over him as a compassionate mother, fostering him and [protecting him] 323 from the hot of the summers and the cold of the winters. When the Evangelist completed the account of the birth of John, then he began to speak about Christ’s birth. Thus he said so:

Chapter II “Now it happened in those same days that a decree was issued by Caesar Augustus requesting all the people of his dominion to be enrolled. This enrollment was the first during the governorship of Quirinius in Syria” (2:1–2). That is, we should know that this Augustus was the Emperor of Rome; he was famous and illustrious. He ruled over many peoples, namely, the Romans, Egyptians, Syrians, 324 Hebrews and others. In the forty-third year of his reign, he ordered all of the people who were stationed under his dominion and authority to be enrolled, each one in his village or city. Thus he (Augustus) sent governors and administrators to all of the countries under his rule in order to enroll every person in the village or city of his birth. Hence, Augustus sent one of the governors, named Quirinius, a man who had ruled other principalities well, to Antioch of Syria in order to enroll all of the people that lived in this place of Syria. Everyone [should be enrolled] in his village and his city [in which he was born]. Such enrollment never happened before or after. {fol. 21v}

[The first two line of this folio are illegible.]

These obscured lines in the Commentary were reconstructed from both the Homily and the Peshitta. Cf. F. Nurse, “A Homily by Moses bar Kepha on the Birth of John the Baptist,” 88–89. 322 Moshe Bar Kepha’s Homily adds, “And the hand of the Lord was with him.” Cf. Nurse, “A Homily by Moses Bar Kepha,” 89. 323 Added from the Homily; Cf. Nurse, “A Homily by Moses bar Kepha,” 89. ̈ ̈ 324 The Syriac word for “Syrians” is ‫ܣܘܖܝܝܐ‬. In the Syriac languague of today, ‫ܣܘܖܝܝܐ‬ ̈ signifies the members of the Syriac Church, while the word ‫ ܣܘܖܝܐ‬applies to the inhabitants of Syria. 321

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91

[A decree was issued to enroll all the inhabitants] because he (Augustus) wanted to know [the number of the people in his dominion] who were stationed, just as king David ordered [Joab] to count the people of Israel. 325 But others say that [he (Augustus) wanted to send] 326 each citizen to the city or the village of [his birth]. But we say that these opinions are not true. For this reason, Augustus conducted this census because he wanted to collect a head tax from the peoples who were stationed under his dominion. And this is known to be so because Luke said in the Book of Acts that Gamaliel, the Pharisee, said: “And after him rose up Judah, the Galilean, in the days when people were enrolling themselves for the head tax, and he misled many people who followed him,” 327 signaling this census of Augustus. And even St. Ephrem said in his hymns that for the head-tax, Augustus enrolled the people at that time. 328 During the time of this census, Christ was born, just as Luke said when Quirinius was sent to the place of Syria to enroll its inhabitants. By this census, we should know one additional thing. Although this census happened by a decree of Augustus, divine dispensation affected it, and moved him to do this. And this is known because neither before nor after did any similar census occur, but only at this time during which Christ was born.

Again, it is known, for God is accustomed, in every generation, to show His dispensation by whomever he wills, even if he is not worthy of the dispensation, just as He made it known by means of Balaam the soothsayer about what He is prepared to do to the people of Israel. 329 And as he (Christ) revealed himself as the Son of God to the demon, 330 and as He (God) made his birth known by the means of the Magi, the worshipers of illuminators, to the Jews and to Herod, likewise, by means of this Augustus, the Emperor of the Romans, He (God) managed and conducted this census so that by this means Joseph and Mary went up [from the city of Nazareth to Bethlehem] [Here, there is a missing folio] 331 325

266.

326

Cf. 2 Sam 24:1–2; 1 Chr 21:1. These obscure words in the text were constructed in comparison with Bar Salibi,

Acts 5:37. ̈ Indeed, Ephrem said: ‫ܒܝܘܡܝ ܡܠܟܐ ܕܟܬܒ ܐܢܫܐ ܒܟܣܦ ܪܝܫܐ ܢܚܬ ܦܪܘܩܢ ܘܟܬܒ ܐܢܫܐ‬ ̈ .‫“ ܒܣܦܪ ܚܝܐ‬In the days when the emperor enrolled the people for the head-tax, our Savior came down and enrolled the people in the Book of Life.” See Hymnen de Nativitate (Epiphania), XVIII, 2, 91. The same notion with different wording is found in Jacob of Sarug; see T. Kollamparampil, Jacob of Sarug’s Homilies on the Nativity, 98–99. 329 Cf. Num 24:12–13, Josh 13:22. 330 Cf. Luke 4:41. 331 Here, there is a missing folio, which contains the commentary on Luke 2:2–6. 327 328

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{fol. 22r} and not limited by time, at the time of fulfillment, he was born in flesh through Mary. And while he is the natural Son of God the Father, he became fully a son of Mary because from her he was inhominated and was born.

“And she wrapped him with swaddling clothes and laid him in a manger because they had no place where they could lodge” (2:7b). That is, swaddling clothes are pieces of fabric with which the newborn is wrapped. It is necessary [to discuss] why Christ [accepted] to be wrapped with swaddling clothes? We say he “covers himself with light as with a garment,” 332 and “He dwells in unapproachable light,” 333 just as David the prophet and Paul the Apostle (wrote).

There are many reasons why he consented to be wrapped with swaddling clothes. Just as he consented to be a man and to be born from a woman, he consented to be wrapped so that his emptiness might be known, just as the Apostle said that “he emptied himself.” 334 Again, he was wrapped with swaddling clothes to demonstrate by himself, in advance, the poverty 335 which he was prepared to teach to his disciples: “You should not possess two robes”; 336 and “About clothing, why are you anxious?”337 And, “Beware of the scribes, who walk in fine robes.”338

Again, he consented to be wrapped with swaddling clothes just as he consented to be born in a cave. Although it is not written that Christ was born in a cave, it is said so in accordance with the tradition that was held and transmitted. And this tradition is true though it is not written. 339

Again, he consented to be wrapped with swaddling clothes because his forerunner and prophet also wore (clothes made) of camel’s hair. Again, he consented to be wrapped with swaddling clothes because they were a sign of our sins, namely, of our Cf. Ps 104:2. Cf. 1 Tim 6:16. 334 Phil 2:7. 335 Lit. “the emptiness.” 336 Matt 10:10, Mark 6:9, Luke 9:3. 337 Matt 6:28. 338 Cf. Mark 12:38, Luke 20:46. This verse is paraphrased. 339 Among several early sources in Syriac about Christ being born in a cave, see A. S. Lewis, ed. and trans., Apocrypha Syriaca: The Protevangelium Jacobi and Transitus Mariae, with Texts from the Septuagint, the Corân, the Peshitta, and from a Syriac Hymn in a Syro-Arabic Palimpsest of the Fifth and Other Centuries, 15 (txt), 8 (tr.). Concerning the cave, Jacob of Sarug said: ‫ܘܕܠܐ ܐܝܬ‬ ̈ .‫ܕܟܐܦܐ ܢܫܪܘܢ ܬܡܢ‬ ‫ ܣܛܘ ܠܡܥܪܬܐ ܒܝܬܐ‬:‫“ ܗܘܐ ܒܝܬܐ ܠܐܡܗ ܒܓܘ ܒܝܬܠܚܡ‬Because there was no house for His mother in Bethlehem, they resorted to a cave, a house of stones, to dwell there.” See T. Kollamparampil, Jacob of Sarug’s Homilies on the Nativity, 102–103. See Ephrem in Ephrem’s Commentary on Tatian’s Diatessaron, 327. 332 333

TEXT AND TRANSLATION

93

old human being, 340 which he (Christ) took up and nailed to the cross and let die, as Paul said: 341 and “he bore all our sins and lifted them with his body to the cross.” 342

It is also necessary to investigate the reason why he was laid in a manger. Luke the Evangelist, pondering over what is apparent and what is mysterious 343 about the story, said: “For they had no place where they could lodge” (Lk 2:7). So Mary laid him in a manger.

It seems that this is not the only reason, but because of a spiritual cause he consented to be laid in a manger. For if the cave was so crowded and filled344 with sojourners till there was no place to lay the infant except in a manger, how would they lay him? For if, in the middle of the {fol. 22v} cave, people were lodging, it is known about the stalls in the cave that various animals were bound and abided there. And there, inside the stall, there was much less space where the baby could be laid. And how was there enough space for the people and their luggage and baggage, but for only the baby there was no place to be laid? It was easier to be wrapped with swaddling clothes and to be laid over the luggage, or on the arms of [Joseph, or] on the arms of a “midwife”345 as it is the custom, or on the same place where the Virgin was laid when she gave birth, than to be thrown in a manger of animals. Again, why was there a place for everybody along with their luggage, including Mary and Joseph, but for the baby, there was no place? And if one would say that he was laid in the manger in order that he might not be trodden upon, (we say) to the contrary, (being in the manger) he would have become at risk of being torn by the mouth of the animals just as the animals do to whatever is laid on their food.

Therefore, he was laid in a manger for a spiritual reason. 346 The reason is that the human race, because it transgressed the commandment, lost its honor and conformed to beasts and animals and resembled them, just as the Psalm says: “Man, The analogy of “the swaddling clothes” with our “old man,” whom Christ nailed on the cross, is found in Philoxenus’ writings, including the two supporting biblical quotations. Cf. Philoxenus of Mabbug (text), 38, Philoxenus of Mabbug (tr.), 33. 341 Cf. Col 2:14. 342 Cf. 1 Pet 2:24. 343 If there were no scribal error in this word, then it would read “and what it seems from outside.” 344 This is written ‫ܡܥܠܝܐ‬(“excellent”). It is most likely a scribal error for ‫ܡܠܝܐ‬ (“filled”), which perfectly fits the context. 345 This is written ‫“( ܢܚܬܐ‬a garment”). It is most likely a scribal error for ‫ܚܝܬܐ‬, which means “a midwife,” who customarily helps deliver the baby. Cf. Exod 1:15ff. 346 Moshe Bar Kepha cites the reason from Philoxenus of Mabbug (text), 37–38, (tr.), 32– 33; Philoxenus might have drawn this explanation from Cyril’s Commentary on Luke, R. P. Smith, A Commentary upon the Gospel According to S. Luke by S. Cyril, Patriarch of Alexandria (Vol. 2; Oxford: 1858), 11. 340

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who did not discern his honor, conformed to the beasts and resembled the animals.” 347 Therefore, the human race, as beasts and animals, turned to the manger for their food, and there Jesus was laid before them in the place of their food. For the place of the animal’s food is the manger. So when the human race searches for their food, they will resort to the manger to find “the bread of life.” In this way he said, “I am the bread of life, who descended from heaven.” 348 And they ate him and received from him everlasting life as rational and spiritual human beings.

Thus, as he dwelled in a place where human beings are formed, which is the womb of a woman, and (as) he came out through the gate by which they come in to the world, which is the womb, and he was wrapped with swaddling clothes, and like human beings sucked milk, he, likewise, was laid in a manger so that they (human beings), as animals or beasts, may turn to him. So, when they touch him and eat him, he becomes to them food that imparts everlasting life as to the rational and spiritual human beings. 349 Again, {fol. 23r} we say, he was laid in a manger, which was a symbol of his tomb.350 For a manger and a tomb resemble each other. In this manner, the beginning of his ministry resembles its end.

“And there were shepherds at that place where they were lodging and keeping the watch of the night over their flocks” (2:8). He (Luke) called the portion of the night, in which one of the shepherds watches the sheep, “a watch.” The shepherds were accustomed to dividing the night into (several) hours and times in accordance with their number, calling every two or three hours a watch. During each watch, some shepherds watch the sheep, others go to sleep, and they wake up and resume their watch. Now, why did Christ manage to be born at night and not during daytime? We say, for many reasons. First, because it was night when He created the universe, and it follows that He also was born at night so that he will renew them. Second, because the resurrection of our Lord was going to happen at night. Third, because he will also make our resurrection at night. Fourth, because he dismissed two nights, that of sin and that of the absence of light. And this is known because he was born at the

Ps 49:12. But it does not exactly match with the Peshitta’s wording. John 6:35. 349 The analysis of the whole paragraph was adapted from the writing of Philoxenus of Mabbug (text), 38; Philoxenus of Mabbug (tr.), 32–33. 350 Moshe Bar Kepha extends the motif of the manger as a symbol for Christ’s tomb, having already read Philoxenus of Mabbug’s use of the cave as an image of Christ’s tomb. Philoxenus of Mabbug (text), 38; Philoxenus of Mabbug (tr.), 33. 347 348

TEXT AND TRANSLATION

95

night when the light (begins to) overtake the darkness, so the darkness decreases and the light increases. 351

“And behold the angel of the Lord came to them” (2:9a). That is, those who were watching saw the angel and they awakened those who were asleep. And all of them saw him. It was an angel, not a seraph, who announced the Christ’s conception and birth, because the angel is the counsel of the Father, just as the prophet Isaiah had said. 352

Why was the birth of Christ announced first to the shepherds before all the people? We say, for many reasons. First, because he (Christ) is the true, good shepherd who gives himself as a ransom for his sheep. Second, because he is the Lamb of God who carries the sins of the world, “as a lamb was driven to slaughter.” 353 For shepherds sense the birth of the lamb before all people. Third, in order that he (Christ) will typify them (the shepherds) with the apostles, who are shepherds of the rational sheep, just as that of {fol. 23v} “Simon, son of Jonah, do you love me … feed my sheep,” 354 and so forth. And through them (shepherds), he admonishes 355 the shepherds and the priests of the Church, those who assume responsibility, to seek “the heavenly bread,” that is, “the Lamb of God, who carries the sins of the world,” who is offered up mysteriously every day on the altars. Fourth, for the usual good virtue of shepherds, to which Jacob, Moses, David and Amos testify, because they were shepherds, and they were virtuous men and lovers of God. Fifth, the angels announce (to the shepherds)] this birth not because the shepherds were able to comprehend this mystery, but so that when they proclaim him, it will be recorded in the Scripture, and later, people of every generation will know what had happened.

“And the glory of the Lord shone upon them, and they were very afraid” (2:9b). That is, why did he (Luke) call it “the glory of the Lord”? Some say that the glorious light which shone upon them was more luminous than the sun, and this is known because this baby who is laid down is the light of the world, just as he himself said. And he is “the radiance of the Father” 356 and “the sun of righteousness,” 357 as it is written. And others say that he (Luke) called the “the glory of the Lord” the brightness of the angel, who shone upon them. And others say that the glory of the Lord did not shine upon them, but it shone upon their hearts from within, filling the simple thoughts of the shepherds with the light of knowledge so that they would be

Moshe Bar Kepha refers to the notion that Christmas Day is the first day after the winter solstice, when the daytime begins to conquer the nighttime. 352 Cf. Isa 44:26. 353 Isa 53:7. 354 John 21:15. 355 A the word ‫“( ܙܗܪ‬admonish”), a later scribe wrote the word ‫“( ܢܪܙܙ‬to hint,” “to signify mystically”). 356 Cf. Heb 1:3. 357 Mal 4:2. 351

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encouraged and understand the words which the angel spoke to them. For they (the shepherds) were fearful of the revered vision of the angel, just as it is written in Daniel that when he saw the angel in a vision, which is not much different from the appearance of human beings, became afraid and said, “my heart is perishing, and I retain no strength because no breath is left in me.”358 Likewise, when these shepherds saw the angel in a revered, glorious vision, they were about to perish because of their fear. For this reason, the glory of the Lord shone upon their simple thoughts; and they were encouraged away from their fear, and mindfully, they listened to the angel’s words. But for what reason did they (shepherds) so greatly fear? We say, for many reasons: because they were simple and pure people; because they were in the wilderness; {fol. 24r} because it was dark and desolate; because they were not instructed nor trained in the divine revelations, and of the revered and glorious vision of the angels; and because suddenly many other spiritual angels appeared with him, whose light illuminates and shines forth more than the sun. “And the angel said to them: do not be afraid” (2:10a). That is, the angel removed the fear from them so that they would be courageous, and with pure souls and clear minds, they received his words. He did likewise for Zechariah and Mary when he announced it to them, and to the women who stood by the tomb, telling them: do not be afraid. 359

“For behold, I announce to you a great joy which will be for the entire world” (2:10b). That is, not a small joy do I announce to you, but a great (joy), which will be not for a part of the world, but for all of it. And concerning what this joy is he (the Evangelist) explains, saying:

“For unto you the Savior is born today, who is the Lord Christ, in the city of David” (2:11). That is, he (the angel) did not merely say “he was born,” since this birth from the Virgin is the birth for us, not for himself. Concerning the birth of his hypostasis and his essence, he was born from the Father, when God the Father begot him eternally, beyond beginning and time.

Again, he said, “he was born to you,” because he did not save the angels from Satan, sin, and death in his birth, but us, human beings, although they (the angels) benefited from the incarnation of God the Word since they acquired constancy in goodness and learned many things they had not known, just as the Apostle said: “the manifold wisdom of God became known to the principalities and powers.”360

Again, he said, “he was born to you,” just as someone would say: I am an angel from the spiritual and heavenly order, and I say and announce to you human beings, that “today the Savior was born for you,” and so forth. Cf. Dan 10:16–17. Cf. Luke 1:13, 30; Matt 28:5 respectively. 360 Eph 3:10. 358 359

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Again, he said, “he was born to you,” so that we may distinguish this birth from the Virgin from the birth from the Father, which is higher and beyond worlds, time, years, months, days, and hours. For in this birth from the Virgin it is said that “he was born today.” By “today” he either refers to the day in which he (Christ) was born from the Virgin or he called “today” in reference to the whole space and time of this world, from its beginning to its end. For it is said “today” to all its time and extent {fol. 24v} of this world—from its beginning to its end is called “today.” And David testifies, saying: “today, if you hear His voice, do not harden your hearts lest you make Him angry,”361 just as someone would say that in this world, whenever there is a chance to obey Him, do not harden your hearts lest you make Him angry, but be obedient to His teaching.

In this regard, this is the meaning of yesterday, today and tomorrow. Yesterday, on the one hand, indicates before the beginning of this world. Today, on the other hand, indicates this world from its beginning to its end. And tomorrow indicates after the end of this world. Therefore, when the angel said that the Savior was born for you today, he informed us that he is born to you in this time of the world, to save you, showing that this Savior who was born is not like those saviors who had come from time to time for the Israelites. This savior, who is proffered to humanity, is not like a savior whom He (God) had made for them before he took on flesh.

He (the angel) said: “who is Christ.” That is, saviors who came for the people from time to time, such as Moses, Jesus 362 son of Nun, David, and Zerubbabel were human beings. But this one is Lord and God in his nature, who became a human being in his grace. And this salvation, which is proffered to human beings in this birth, is great, marvelous, and exceeding that from which He (God) had proffered for them before he took flesh. In the first (salvation), He saved them by heavenly means in accordance with the state of His nature, just as the plagues which He inflicted upon the Egyptians indicate. Thus He saved the Hebrews from their slavery through Moses; and He saved them from their surrounding adversaries during the time of the judges; and He saved them from slavery to the Babylonians through Zerubbabel and Jesus the son of Jozadak. 363

This salvation, which he (Christ) proffered to human beings in this birth, he gave by means of humble actions because, being God, he saved them as a man, and being powerful, he saved them by means of the Cross which looks weak, and being alive in nature, he saved by means of his death. Therefore, this salvation, which he proffered to humanity after his incarnation, is marvelous and greater than the one which he had proffered before his incarnation.

Ps 95:7–8. The Syriac Peshitta spells the name conventionally known as “Joshua” in the Hebrew version as ‫“( ܝܫܘܥ‬Jesus”). 363 Cf. Ezra 3. 361 362

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And if someone would respond and say: Was he not able to save us, since he is God, and make us sons of his Father in his birth from the Father? We say, he was able, {fol. 25r} but our nature was unable and is not qualified to (comprehend) this.

Again, we say that through this birth from the Virgin, he taught us about his power, love and marvelousness: “His power,” because being God in his nature, he was able to become a man without change; “his love,” because he died on our behalf; and “his marvelousness,” because being powerful, he saved us in the likeness of a weak man, and being alive in nature he saved us through his death. And again, if someone would ask: From what did he save us? We say, he saved us from the three mighty enemies: Satan, sin, and death.

“For unto you the Savior is born today, who is the Lord Christ, in the city of David” (2:11). That is, today, the Savior, Lord, and Christ is born for you. And notice that he did not say that he became the Lord or he becomes the Lord or he will become the Lord, but rather he is the Lord. 364 And since he is the Lord, he was simply known in this birth to be the Lord; that is he was simply revealed. 365 And since he is the Lord, according to the word of the angel, he is necessarily God, just as David said that “There is no God except the Lord.” 366 Again, since “he is the Lord,” he is much more than the Savior. For the name of “the Lord” is greater and more excellent than the name of the Savior. And since he is “Lord” in nature, he is also Savior in nature, and necessarily he was not made Savior. He was called “the Lord” because of his lordship and his divine nature. He was called “Savior” because he saved and saves human beings. And he was called Christ because he was anointed in the flesh by the Holy Spirit, although being the conature of the Spirit, and he is the giver and confers all the holiness. Again, the angel proceeded to say “̈in the city of David” in order to demonstrate that he is the Christ about whom the prophets had prophesied, and he was expected to appear.

“For unto you the Savior is born today, who is the Lord Christ, in the city of David” (2:11). That is, “unto you the Savior is born” not as a baby who contains Lord Moshe Bar Kepha follows Ephrem’s similar argument on this verse. For example, Ephrem writes: ‫»ܘܕܐܝܬܘܗܝ« ܘܠܐ ܗܘܐ ܕܡܗܘܐ ܗܘܐ ܐܠܐ ܕܐܝܬܘܗܝ ܡܪܝܐ ܡܫܝܚܐ‬ “‘He is,’ the Angel said), not He is becoming (Lord), but ‘he is the Lord, Christ.’” Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), II, 13, 8; Ephrem’s Commentary on Tatian’s Diatessaron, II, 13, 66. 365 In this sentence, we encounter two expressions of emphasis: ‫ ܡܬܝܕܥܘ ܐܬܝܕܥ‬and ‫ ܡܬܓܠܝܘ ܐܬܓܠܝ‬which literally may be rendered as “knowingly he became known,” and “revealingly he was revealed.” 366 Ps 18:32. 364

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and Savior, but rather Lord and Savior, who became a baby; 367 equally, not a poor man in whom a rich man is hidden, but rather the rich who appears as the poor.368

“And this is a sign to you, you will find an infant who is wrapped in swaddling clothes and lying in a manger” (2:12). That is, he called the baby, who was wrapped with swaddling clothes, “a sign,” saying that this sign will be for you that today the Savior, the Lord, the Christ is born for you that you will find him as a baby wrapped with swaddling clothes and lying in a manger. It was exactly for him that he (the angel) called him the Savior, Lord, Christ, and the baby. And when he (Christ) wanted {fol. 25v} to show his richness as Savior, Lord, and Christ, he demonstrated it through his poverty, seeing that he is the baby, who was born in a cave, and wrapped in swaddling clothes and laid in a manger for want of a place. And this resembles the fact that when we hear that he suffered, we believe that he is incapable of suffering; and when we hear that he died, we believe that he is immortal and living in nature. For truly these (words) fit his “emptiness” 369 and his dispensation in flesh.

“And immediately great hosts of heaven appeared with the angel” (2:13a). That is, why did the other angels necessarily appear with the first angel who announced to the shepherds? We say, for many (reasons): (First) in order to demonstrate that this Savior who is born is not like those who became saviors for the Israelites from time to time, but this one is God, who became flesh, while others were human beings. And this is known because in the birth of this one, the angels descended to the earth and praised, while in the birth of those, this never happened. Again, because when they (the shepherds) would see that he is a baby wrapped with swaddling clothes, they would not doubt that he is the Savior, Lord, and Christ, just as the angel declared. Again, in order to make the beginning of his dispensation comparable to its end; seeing that the angels praised (God) at his ascension as they praised at his birthday. Again, just as the angels praised at the beginning of the creation, when God created the light and dispelled the darkness, as it is written in the book of Job, 370 likewise they praised when he (Christ) appeared and enlightened those who were sitting in darkness and in the shadow of death.371 For he is “the light of the Just as Ephrem uses this verse to attack Arianism, Moshe Bar Kepha applies it to the “heretics.” Ephrem writes: ‫ ܐܘ ܕܗܘ ܢܗܘܐ‬.‫ܘܠܐ ܐܡܪ ܕܐܬܝܠܕ ܓܒܪܐ ܕܗܘ ܢܗܘܐ ܡܚܝܢܐ‬ .‫ ܐܠܐ ܝܘܡܢܐ ܐܬܝܠܕ ܠܟܘܢ ܡܫܝܚܐ‬.‫“ ܡܫܝܚܐ‬He (the Angel) did not say that a man is born who will be a life-giver, or he will be Christ, but today, Christ is born for you.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1990), II, 13, 8; Ephrem’s Commentary on Tatian’s Diatessaron, II, 13, 66. 368 Cf. 2 Cor 8:9. 369 Phil 2:16. 370 Cf. Job 38:7. 371 Matt 4:16, Luke 1:79, John 1:5. 367

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world,” 372 and he is “the Sun of Righteousness,”373 as it is written. Again, the angels appeared with the angel in order to become announcers to human beings on this birth and to become praise-givers to God.

“Praising God and saying: Glory to God in the highest” (2:13b–14a). That is, some people say that the angels, here, called the Father “God,” and that they gave glory on behalf of human beings who denied His glory; instead, they (human beings) worshiped and praised idols, just as the Apostle said: “They substituted the glory of the incorruptible God by the corruptible image of human beings.” 374 For concerning that they said “in the highest” is this: glory to God who dwells in the highest; in other words, ‘glory to God by thousands and tens of thousands who are in the highest.’

Others say that the angels called the Son who was born in Bethlehem God, and this is known because the Son said to {fol. 26r} the Father: “Glorify me with that glory which I had with you before the creation of the world.” 375 And they say that the angels gave glory because they understood the mystery: inasmuch it is magnificent that the Son created them with nothing, this is more magnificent that being God, he became a man without change, and was born from the Virgin, for the salvation of humanity. When they understood this mystery, they marveled and gave glory to God, the Son who was born to usher in hope of good things, which he gives to human beings in his birth. Again, concerning what they said, “in the highest” is this: when they were watching him on the earth, they would trust that he is in the highest. And when they were watching him in the manger of a measure of two cubits, they would believe that he is omnipresent beyond space. For those shepherds and [Joseph] and Mary, along with those who lodged in the cave, were unable to see the divine glory of the Son because it was hidden through infinite humility, I mean, a baby, a cave, and a manger. But the angels saw his glory and gave him [glory]. And it is known that the one who is glorified is greater than the ones who glorify him, and the one who [is being preached] is greater than and superior to his preachers, just as God is greater than the angels.

“And peace on earth” (2:14). That is, since the earth was filled with enmity and wrath from the time of transgressing the commandment until now, thus they say: “and peace on earth.” The angels, here, called Christ “peace.” We should know that there were four wars, and Christ caused four of them to cease. The first war was that which existed between God the Father and human beings because they transgressed His commandments. The second one was between huJohn 8:12. Mal 4:2. 374 Rom 1:23. 375 John 17:5. 372 373

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man beings and the angels because they (human beings) were making their God angry. The third one was that which existed between the People (of Israel) and the peoples because the peoples had no fellowship with the Law and the prophets. The fourth one existed between the soul and the body because the body desired what harms the soul, 376 and the soul desired what harms the body.

Christ, in turn, caused the first war to cease because he reconciled us with his Father, just as the Apostle said: “While still being enemies, {fol. 26v} God reconciled with us through the death of his Son.”377 He also caused the second to cease, seeing that he made us one with the angels in the faith in the Holy Trinity, just as Paul said, “Everything was newly renewed in Christ, things in heaven and on earth.” 378 And he caused the third to cease, seeing that he made the People and the peoples one in faith in him, making them in harmony with each other, just as Paul himself said, “Who made both one, and broke down the fence which stood in the middle, and (abolished) the enmity through his body.” 379 And he caused the fourth war to cease, seeing that he caused the motions of the soul not to fight the works of the body, likewise, the works of the body not to fight against the motions of the soul. Instead, he made both to complement each other, where the soul works in its body all the virtues. “And a good hope for human beings” (2:14). That is, because their hope was cut off, but now hope is given to them. Again, since Satan let them rely on bad hope from the beginning, seeing that he (Satan) had told them, “You will be like gods, knowing good and evil,” 380 if you eat from this tree. But this birth (of Jesus) granted them good hope, namely, ‘that they will be’ 381 the sons of God through baptism, and they will be resurrected, and they will ascend above the firmament of heaven, and they will inherit blessings forever. Again, we should know that in the Greek (Version), instead of “good hope for human beings” is written: “good will among human beings,” 382 seeing that “good will” means that the Father willed for his Son to take flesh and save them.

“Glorifying God and saying, glory to God in the highest, and peace be on earth, and good hope for human beings” (2:13–14). This glorification of the three sentences

Cf. 1 Pet 2:11. Rom 5:10. 378 Eph 1:10. 379 Eph 2:14–15. 380 Gen 3:5 381 The Syriac manuscript reads ‫“( ܗܘܝܢܢ‬we will become”). 382 J. White’s edition of Harklean, 272, reads ‫ܫܦܪܘܬ‬instead of ‫ ܫܦܝܪܘܬ‬as it is spelled in Moshe Bar Kepha’s writings. Kiraz’s edition has ‫ܫܦܝܪܘܬ‬ 376 377

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resembles the three cries of the angels, as those Seraphs whom Isaiah had seen, crying and saying, “Holy, Holy, Holy, the Lord Almighty,” the Sabaoth. 383

“And it happened when the angels departed from their presence into heaven” (2:15a). That is, they returned to heaven, where spiritual and heavenly beings are dwelling and living, in order to show that for this reason they descended to the earth to announce these blessings to the people.

“The shepherds talked amongst each other, saying: Let us walk to Bethlehem and see this word which has happened as the Lord has made known to us” (2:15b). That is, he (the Evangelist) said “word” in reference to “today, the Savior is born for you, who is the Lord Christ,” because the Lord has made known to us through His angels; for the shepherds talked amongst {fol. 27r} each other: Let us go. It also became known that they drove their sheep with them and quickly went to Bethlehem because it was not fitting to abandon the sheep and leave lest the sheep would be scattered and lost. 384

It is required (to discuss) why one of the angels did not go with them and guide them toward the new-born (baby), just as the star had guided the Magi. We say, because when they will enter Bethlehem, they will criss-cross it, from door to door, asking, where is the Savior, who was born, who is the Lord Christ, as God has told us through his angels. And in this way, they will spread his good news in Bethlehem. [It was] just as the Magi [did] in Jerusalem when the star disappeared from them. And the fire [which was set] in the enclosed space, that is, the cave, in which Mary and Joseph lodged, became [a guide for them] so that they did not need to ask (people) in houses since it was night time. “And they hurriedly came” (2:16a). That is, because of their joy, they did not wait until the dawn, but they came immediately.

“And they found Mary, Joseph, and the baby who was laid in a manger” (2:16b). That is, just as the angel had told them, “Behold, this is a sign to you, you will find a baby who is wrapped with swaddling clothes and laid in a manger” (2:12).

“And after they had seen him, they made known the word that had been told to them concerning the boy” (2:17). That is, which word? It is that the born one is the

Cf. Isa 6:3. The Peshitta reads ‫“ ܚܝܠܬܢܐ‬Almighty, the powerful” for the Hebrew word ‫צ ָב ֑אוֹת‬.ְ Moshe Bar Kepha, on the other hand, adds the word ‫“ ܨܒܐܘܬ‬Sabaoth” beside ‫ ܚܝܠܬܢܐ‬in the verse. Moreover, Moshe Bar Kepha used the same verse with this additional word in his Commentary on the liturgy. Hence, Moshe Bar Kepha’s liturgical text reads: ‫ܩܕܝܫ‬ ‫ܩܕܝܫ ܩܕܝܫ ܡܪܝܐ ܚܝܠܬܢܐ ܨܒܐܘܬ‬“Holy, Holy, Holy, the Lord Almighty, the Sabaoth.” See Efram Bilgc’in, ed., Kurban Sirri’nin Tefsiri: Mar Musa Ibnual-Hacar’in Eseridir M. 813–903 (Mardin: Hikmet, 1957), 75. 384 Moshe Bar Kepha recalls the biblical motif of the sheep-shepherd relationship; Cf. Matt 9:36; 26:31; Mark 14:27; John 10:12. 383

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Savior, the Lord, and the Christ; or all the words which the angels had spoken to them, including the glorification of the angels.

“And all who had heard marveled at all of the things related to them by the shepherds” (2:18). That is, who were those [“all”] who had heard? For at that time, it was still night time, and everybody was asleep in his home or in his lodge? And we say, either through their noises and perturbation they awoke the people of Bethlehem, so they gathered and came to the cave; or the shepherds stayed there (in the cave) until the dawn of the day, then the people gathered and came to the cave; or the voice of the glorification of the angels awoke the people, and at the same time, when the shepherds came to the cave, the people gathered and came to them. 385

Why did those who had heard marvel? We say, because they were unable to see that divine glory, that which was hidden in the baby who was born and laid in the manger. {fol. 27v} They marveled at the revered words which the shepherds related to them, those (words) which they (the shepherds) had heard from the angels. Had they been able to see the glory of that hidden mystery, they would not have marveled at the words related by the shepherds. 386 None saw the glory of God which was revealed in flesh except the minds which were enlightened by the Holy Spirit.

“And Mary kept all these words” (2:19a). That is, those words which the shepherds said and those [which she heard] from the angel who announced to her, and those which she heard from Elizabeth, and those which she heard from Zechariah when he prophesied about “the Most High” and “his prophet.” “And she was comparing them in her heart” (2:19b). That is, that “comparing in her heart” is this, she compared the words of the shepherds with the words of Gabriel and Zechariah, and she understood that they were compatible. Again, that “She was comparing in her heart” is this: she understood that these words would be fulfilled in their own time.

“Then the shepherds returned” (2:20a). That is, because he (the Evangelist) said, “they returned,” it became known that on that night they related all what they saw and heard from the angels to all who were in Bethlehem.

“Glorifying and praising God for all that they saw and heard as it was told to them” (2:20b). That is, the shepherds glorified and praised God saying: Hallelujah, that is, There are many elements of Moshe Bar Kepha’s description of the cave that intersect with the account found in Protoevangelium of James, noticeably here that the cave was empty; see A. S. Lewis, ed. Apocrypha Syriaca: The Protevangelium Jacobi and Transitus Mariae, with Texts from the Septuagint, the Corân, the Peshitta, and from a Syriac Hymn in a Syro-Arabic Palimpsest of the Fifth and Other Centuries, 15 (txt), 8 (tr.). Earlier, in fol. 22, commenting on Luke 2:7, Moshe Bar Kepha spoke about the cave as being filled with people, while his comments here show that the cave was empty. See E. Budge, ed., The History of the Blessed Virgin Mary, 29; Budge, tr., The History of the Blessed Virgin Mary, 32–33. 386 Moshe Bar Kepha imitates Paul’s sentence structure as in 1 Cor 2:8. 385

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glory to the Eternal One. 387 These (shepherds) were glorifying and proclaiming because they saw everything and marveled, just as the angels spoke to them.

We should know that not only the shepherds and the inhabitants of Bethlehem were glorifying God and marveling at the scene, at the words of the angels, at the infant, whom the angels called the Savior, Lord, and Christ, but also many other people in that region. For when new and great things occurred in the society, everybody would relate and detail their story because people like to tell and hear new things.

And for this reason, and the good zeal of those who were awaiting the revelation of Christ, such as Simon and Hannah, 388 and others like them among all the Jews who were relating this (news). And this (news) was believable, especially at that time, when the Jews were waiting for the birth of Christ according to the teaching of the Scriptures.

“And when eight days had passed for the boy to be circumcised” (2:21a). That is, we should elaborate here on the circumcision. These are the chapters: {fol. 28r} First, what is the foreskin? Second, what is circumcision? Third, who gave the circumcision? Fourth, to whom was the circumcision given? Fifth, why was it given? Sixth, at what age has God commanded to circumcise those to be circumcised? Seventh, why has God commanded to circumcise those is to be circumcised at the age of eight days? Eighth, on which day did they give a name to the one who is to be circumcised? Ninth, why was circumcision set on the [genital] organ? Tenth, how is it known that Christ was circumcised? Eleventh, [why] was he circumcised? Twelfth, what happened to the (piece of) flesh of his circumcision? Thirteenth, [How many] (kinds of) foreskins are there, and how many (kinds of) circumcisions are there? Fourteenth, whether righteousness can or cannot be worked without circumcision? And fifteenth, whether it is obligatory for Christians to be circumcised? The first heading: what is the foreskin? And we say that the foreskin is the flesh that overlies the genital organ as a cover.

The second heading: what is circumcision? We say that it is the removing of the flesh which overlies the genital organ. Circumcision also is a sign and mark, [or] a seal laid on the genital organ, just as God told Abraham that “It will be a sign of the covenant between me and you.” 389 And as Paul said concerning Abraham that “He received circumcision in the foreskin as a sign and a seal of the righteousness of his faith.” 390

Literally, this can mean “self-existent,” “eternally existent,” or “the being,” which is used as an attributive to God. 388 Cf. Luke 2:25, 36. 389 Gen 17:11–12. 390 Rom 4:11. 387

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The third and fourth headings: how was the circumcision given? And to whom was it given? We say that God had given it to Abraham as it became known from the book of Genesis.

The fifth heading: Why did God give [the commandment of] circumcision to Abraham? We say, in order to become a sign that confirms the covenant which God had made with him and his seed. And whenever he sees it, he will recognize and understand that God has established a covenant with Abraham and his seed. It is also to confirm the covenant to them, just as the book of Genesis said that God had established a covenant with Abraham to make him father of many peoples, 391 and also to give them the land of Canaan as inheritance. And He will be their God, and they will be His people. 392 And as a confirmation of this covenant and its recognition, He (God) said to him (Abraham): {fol. 28v} “this is my covenant so that you should keep it between me and you and your seed after you, so that you should circumcise every male, [and you should circumcise] the flesh of your foreskin; and it should be a sign of the covenant between me and you.” 393 Additionally, God gave the commandment of circumcision to Abraham in order to be a seal for him which keeps his faith and his righteousness in circumcision. This indicates that he was justified before God not as circumcised, but as uncircumcised. And this shows that all the uncircumcised who believe in God as Abraham will be justified just as he was, and become [sons] through faith. And the Apostle testified to these concerning Abraham, like this, “He received circumcision [as a sign] and a seal of the righteousness of his faith [while still being] in the uncircumcision so that he might be father to all who believe from among the uncircumcised, who might be also justified.”394 He also said in a different place: “Therefore, know that those who are of faith are the sons of Abraham.”395

Again, we say that God had given circumcision to Abraham so that it might become a mark for him and his seed by which they would become distinguished from the Peoples who worship idols—like a folk who are marked for their owner so that they might become distinguished from a foreign folk. 396 In the same way, He also gave baptism by which we become distinguished from the non-baptized, just as Mar Ephrem said in his hymns of Epiphany: “In the first mark, He distinguished the

Cf. Gen 17:4. Cf. Exod 29:45, Ezek 37:27, 2 Cor 6:16, Rev 21:3. 393 Cf. Gen 17:11. The missing words were reconstructed from the Peshitta. Ultimately, without this missing phrase, the sentence would have been troublesome. 394 Rom 4:11. 395 Gal 3:7. 396 This image is depicted by Ephrem in his third Hymn of Epiphany, which Moshe ̈ ̇ ̇ ‫ܥܒܕܘܗܝ܆‬ Bar Kepha uses in this paragraph. Ephrem writes: ‫ܡܫܚ‬ ‫ܪܫܡ‬ ‫ܗܘܝܘ ܡܫܝܚܐ ܒܝܕ‬ ̈ ̈ ̈ ̇ ‫ ܝܐܐ ܠܗ ܠܡܪܐ ܥܢܐ܆ ܕܒܩܢܘܡܗ ܪܫܡ ܥܖܒܘܗܝ‬.‫“ ܦܓܖܝܟܘܢ‬Christ himself, by his action, makes and anoints your bodies. For it is right for the lord of the sheep to mark his flocks by himself.” Hymnen de Nativitate (Epiphania), III, 146. 391 392

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People from the Peoples. In the second mark, He distinguished the Peoples from it (the People).”397

Again, God gave circumcision to Abraham himself and to his seed so that it might become a sign for keeping the commandments, and it might demonstrate that whoever has it should keep the commandments which God had given according to the Law, just as the Apostle said: “I testify that everyone who is circumcised is obliged to enact all the law.” 398

Again, we say that God had given circumcision to Abraham so that through the blood that is issued from it (circumcision), the covenant which He made with him was confirmed, seeing that both covenants were confirmed by blood, just as Paul said that the first one (Covenant was confirmed) through the blood of animals, and this second one through the blood of God’s Son. 399

Again, we say that God had given circumcision to Abraham so that through this circumcision in flesh we might comprehend the spiritual circumcision. And through this visible one we might know the hidden one. For also Abraham, Moses, Jesus (Joshua) the son of Nun, and the rest of the righteous ones like them, being worthy of grace, had comprehended beforehand the true meaning of {fol. 29r} the Gospel through serving symbols and types. From the circumcision, they comprehended the baptism; and from the tabernacle 400, they comprehended the Church; and from a sheep that was used to be slaughtered, they comprehended the Christ, who is the true Passover. And this is known because from time to time they used to stop the circumcision as we will explain, by God’s assistance. The sixth heading: At what age did God command to circumcise those who will be circumcised? We say at eight days old. Although Abraham was ninety–nine years old when he was circumcised,401 and Ishmael was thirteen years old when he was circumcised, 402 after Abraham, God commanded that the one to be circumcised should be circumcised at the age of eight days. Thus it is written in the Torah that God told

Imitating Ephrem’s image, Moshe Bar Kepha re-addresses the same message to “distinguish the baptized ones from the non-baptized” of his days. Elsewhere, while Moshe Bar Kepha uses many thoughts and images from Ephrem’s Hymn, he credits him in the ̈ ‫ܥܡܡܐ ܦܪܫܗ ܠܥܡܐ܆‬ ̈ following one: ‫ ܒܪܘܫܡܐ ܕܝܢ ܕܡܫܝܚܘܬܐ܆‬.‫ܒܖܘܫܡܐ ܩܕܡܐ ܕܓܙܘܪܬܐ‬ ‫ܡܢ‬ ̈ .‫“ ܠܥܡܡܐ ܦܪܫ ܡܢ ܥܡܐ‬From the peoples, He distinguished a people by means of the early mark of circumcision. But by the mark of anointing, He distinguished the peoples from the people.” Hymnen de Nativitate (Epiphania), III, 147. 398 Cf. Gal 5:3. 399 Cf. Heb 9:12. 400 Literally, “a temporary house.” 401 Gen 17:1, 10–11, 24. 402 Gen 17:25. 397

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Abraham: “And the one who is eight days old among you should be circumcised, every male throughout your generations.” 403

The seventh heading: Why at the age of eight days did God command the one to be circumcised should be circumcised, and not on the seventh day or the sixth or any day before the eighth? We say, it is so (on the eighth day) in order to for the dismissal of the Sabbath to come mysteriously. For the one who is born on the Sabbath necessarily should be circumcised on the Sabbath. For from Sabbath to another Sabbath there are eight days. Likewise, Jesus also said, “Yet you circumcise a man on the Sabbath.” 404

Again, God had commanded to circumcise the one who will be circumcised on the eighth day because the eighth day and the circumcision typify the new world to come. And the one who is circumcised implies that he dismissed the old things of this world from him and symbolically received the new world to come, seeing that the uncircumcision refers to this old world and the circumcision typifies the new world to come. And it is known that the uncircumcision refers to this old world because God had commanded that the newborn remain uncircumcised for seven days, and in these seven days he is considered defiled by the Law; and the uncircumcision which remains with him for seven days refers to the old world which is turned every seven days. And it is also known because when this world is compared to the coming world, it is called the old one. Likewise the uncircumcision is an old (thing) with the newborn (baby) when it is compared to circumcision. It became known, therefore, that the uncircumcision {fol. 29v} refers to both this world and to its oldness.

Again, it is also known that circumcision typifies the new world because God had commanded that the eighth day, which is new, typifies the world to come. For the world (in) the eighth (day) is new compared to these seven days around which this world turns, seeing that with these seven days before it (the eighth day) is not counted, and there is nothing after it. It became known that, because of this reason, on the eighth day God had commanded the circumcision of those to be circumcised in order to make known that He (God) dismissed the oldness of this world from it. It became known through mutilation and throwing away of a tiny piece of flesh, and mysteriously receiving the newness of the world to come. For uncircumcision refers to this old world, but both circumcision and the eighth day typify the new world to come. Therefore, Gregory the Theologian said that the eighth day typifies the new world to come. 405 Again, we say that God had commanded to be circumcised who should be circumcised on the eighth day because the eighth day typifies the new world. And in the Gen 17:12. The wording of the verse does not conform to the Peshitta. John 7:22. 405 P.G. t. 44 col. 548. See Bar Salibi (tr.), 225. 403 404

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new world all the covered deeds of everybody will be revealed and be seen, be they good or bad. Additionally, circumcision is a cover to be revealed.

Again, on the eighth day, God had commanded to circumcise who is to be circumcised on the eighth day because on the eighth day Jesus was prepared to rise up from death and to commission his disciples for the baptism, which circumcision was referring to and anticipating. Thus, after Jesus had risen from the tomb, he said to his disciples, “Go and make disciples and baptize all the peoples in the name of the Father, the Son and the Holy Spirit.” 406

Eighth heading: On what day do they give a name to the one to be circumcised? We say they used to name him not during these seven days when the baby is still uncircumcised, but on the eighth day on which they circumcised him. And this is known because the Evangelist said concerning John, “And it happened on the eighth day, they came to circumcise the child and to call him after the name of his father, Zechariah.” 407 And in order to make it known, he said: “And when eighth days were completed so that the boy would be circumcised, his name was called Jesus.” 408 Therefore, it is known that they were not used to naming the boy until the eighth day in which {fol. 30r} he is to be circumcised, reserving his name to the day of his circumcision. In like manner, they hold to the same custom up to this day, where they do not name the child until the eighth day on which he is circumcised.

Why, and for what reason? Some say that since Abraham was the first to be circumcised, with his circumcision he was also given a name: “You should not be called Abram but Abraham.”409 And this custom continued and was handed down. But we say that this is not true. And it is known that it is not true because Ishmael and his entire household were circumcised, but they were not [called by] [new] names on the day of their circumcision. And we have learned this from the First Book. 410 [But we] say the reason for keeping the name for the day of one’s circumcision is that [in order along with] circumcision, which is a sign of covenant, the name of the circumcised one would enter in God’s covenant [and not before.] 411

Again, it is because the circumcision typifies the baptism. In like manner, there, along with one’s circumcision, is given a name. Here, likewise, one is named at the baptism. And perhaps, just as the one who baptizes says: This one is baptized in the name of the Father, the Son, and the Holy Spirit. Likewise, the one who circumcises says: This one is circumcised in the name of the God of Abraham, Isaac and Jacob. And if there is a baptized person who was named before his baptism, it is because Matt 28:19. The wordings are different from the Peshitta. Luke 1:59. 408 Luke 2:21. 409 Gen 17:5. The verse is paraphrased from the Peshitta’s wording. 410 This is a reference to Gen 17:22. 411 The lacuna was reconstructed and checked from Bar Salibi, 278. 406 407

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the Christians have abandoned this custom, and before the baptism, they named him.

Again, we say that the Law had commanded that a male should not be named before his birth because God wants that the old man should not be known by a name, nor a nickname be found for him. For those seven days, within which he is uncircumcised, were of oldness; this is why he was not given a name.

Ninth heading: For what reason is circumcision put on the genital organ, and not on another organ? For it was possible that a mark be put on the ear as it is written in the Law concerning the slave who does not want to be freed, “Take an awl and pierce his ear.” 412 Again, [it was possible] to make this mark on the hand, just as “This one shall write on his hand to the Lord.” 413

Again, {fol. 30v} such a mark could have been made on a forehead as it is the custom of many peoples. (For example), when their principal dies, they make lines and pictures on his forehead, 414 and mutilate a tiny portion from their ears. Then, for what reason was the circumcision given at the genital organ and not another (organ)? We say, for many reasons. First, because the procreative member 415 of Abraham had worn out and grown old, just as he said, “How can a son be born for a man of one hundred years old?”416 For God wanted to renew the nature of Abraham. That is why he circumcised the organ of the descendent of human nature, so that the fruit of the organ is to be attributed to the divine grace, not to the nature of Abraham. Second, because God established a covenant with Abraham and with his seed, just as He (God) said: “Behold, I establish my covenant with you and with your seed after you.”417 Now, Abraham was present [at the time of making the covenant]. His seed, however, had not yet existed in order for himself (his seed) to enter in the covenant. Subsequently, God put a mark of circumcision on the organ through which his (Abraham’s) seed would descent so that this (mark) in front would become as representative on behalf of his seed, which is not yet present. Third, because the first embarrassment that entered through the sin of breaking the commandment started with this genital organ. When Adam’s household was exposed, they stitched fig leaves and made loincloths for themselves. Christ was prepared to take off and remove away the embarrassment and the sin, through which (genital organ) entered (the world). For this reason, he circumcised this organ and

Cf. Deut 15:17; Exod 21:6. This is a paraphrase of the Peshitta’s verse. Isa 44:5. ̈ 414 Bar Salibi, who traces Moshe Bar Kepha’s Commentary, writes ‫ܥܝܢܝܗܘܢ‬ ‫“ ܒܝܬ‬their ̈ forehead.” Although several manuscripts of Moshe Bar Kepha’s Turgome read ‫ܥܝܢܝܘܗܝ‬ ‫ܒܝܬ‬ “on his forehead,” I suppose the reading of Bar Salibi is preferred. 415 “The procreative member” is the translation of ‫ܟܝܢܗ‬, which literally means “his nature.” 416 Gen 17:17. 417 Gen 17:7. 412 413

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not another, showing that Christ is prepared to take off and remove away sin and cupidity, through which (genital organ) entered.

Tenth heading: the Eutychians, the wicked ones, who deny Jesus’ circumcision, asked, saying: How is it known that Christ was circumcised since the Evangelist did not clearly say that he was circumcised? Instead (the Evangelist said), “When the eight days were completed for the child to be circumcised, he was called Jesus” (Lk 2:21). But we respond to them: neither did Luke write clearly concerning John that he was circumcised, but that “It happened on the eighth day they came to circumcise the child, and to name him after the name of his father, Zechariah.”418 If, therefore, {fol. 31r} you deny the circumcision of Christ by means of (manipulating) the composition of simple words, the circumcision of John also is denied because Luke has used, for both, the same wording concerning the circumcision. He, neither concerning John nor concerning Jesus, wrote clearly that they were circumcised, but only when eight days were completed for the child to be circumcised and so forth. Thus, as John was circumcised, although it was not clearly stated, likewise, Christ was circumcised. Again, it is known that he was circumcised because the Law had commanded that a name should not be given to a male until he becomes circumcised on the eighth day. 419 Subsequently, Christ was given a name, Jesus; therefore, he was indeed circumcised. Again, it is known that he was circumcised because had he not been circumcised, Simon would not have carried him on his arms, nor would they have brought him into the temple. Nor would they have let him offer any offering had he not been circumcised, 420 since the Law considered the uncircumcised ones as defiled. 421 Again, it is also known because Joseph, as a righteous man, would not neglect the circumcision of Christ lest he dismissed God’s commandment.

Again, it is also known that he was circumcised because had he not been circumcised, the Jews would not allow him to enter their synagogues with them nor fulfill the legal services.

Again, it is known because when he was performing miracles on the Sabbath, they were complaining that he transgressed the Law. And since they were blaming him for the fault of others, namely, that the disciples plucked the heads of grains and ate on the Sabbath, 422 and that they ate food without washing their hands, and because he was teaching virtuous manners to the tax collectors, sinners, and adulterous women, he was accused: why does your teacher eat with the tax collectors and sinLuke 1:59. Cf. Lev 12:3. 420 Luke 2:22, 24, 28. 421 Cf. Gen 17:14. 422 Cf. Luke 6:1. 418 419

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ners? 423 How much more, had he been uncircumcised, would they have accused him and charged him as transgressor of God’s Law!

Again, it is known that he was circumcised because he is known to be the son of David and of Abraham. 424 And if he had not been circumcised, he would not have been called the son of them.

Again, it is known that he was circumcised because “he redeemed us from the curse of the Law,” just as Paul said. 425 And if he was not circumcised he would not have been under the Law. And if he was not under the Law, he could not have redeemed us from the curse of the Law. Again, it is known that he was circumcised because John had baptized him. If he (John) had found him uncircumcised, {fol. 31v} not only would he not have baptized him, but also he would have fled from him as one flees from a stranger and transgressor of God’s Law.

Again, it is known that he was circumcised, seeing that when they stripped him on the cross, had they seen him uncircumcised, they would have killed him on the account that he transgressed God’s Law because he denied the circumcision which is commanded of him, knowing that the witness which was brought against him claimed that he said, “I will destroy the temple and rebuild it in three days” 426 is a lesser (accusation) than that he denied the circumcision and was not circumcised.

Again, it is also known that he was circumcised because Paul clearly declared his circumcision. He said this: “I say that Jesus Christ served circumcision for of the truth of God to confirm the promises made to the fathers.”427 He also said: “In him you were circumcised a circumcision not by means of hands, but by putting off the flesh of sins, by the circumcision of Christ.” 428 Therefore, through all this (evidence), it became known that Christ was circumcised.

Eleventh heading: Why was Christ circumcised? We say for many reasons. He was circumcised in order to keep the Law and fulfill its commandments, seeing that the first and foremost of its commandments is to serve the circumcision. He fulfilled three orders: first, second, and third. The first through his birth from the Virgin he entered this old world. And in these seven days, from his birth to his circumcision, he fulfilled the things of this old world, seeing that it was his creation. The second is that he accepted the circumcision and was circumcised on the eighth day. And from [the time of] his circumcision till his baptism, during these thirty years, he kept all the Law and fulfilled all its commandments. The third is that after he had been bapMatt 9:11. Matt 1:1. 425 Gal 3:13. 426 Cf. Matt 26:61; Mark 14:58. The text does not match the Peshitta. 427 Rom 15:8. 428 Col 2:11. 423 424

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tized, he began with the new world, proclaiming the kingdom of heaven. Therefore, for these reasons, he was circumcised in order to keep the Law and fulfill it. For the beginning of the Law and its entrance is circumcision.

Again, we say that Christ was circumcised in order to give us baptism, which typified and referred to circumcision.429 And without the circumcision of the flesh, there was no way (for Christ) to give us the true circumcision, which is baptism. Since circumcision is mutilation of the flesh that overlaid the genital organ like a cover, baptism is the mutilation of the [old] man of sin which is overlaid on the heart like a cover, making the one who is baptized a new man, and the son of the heavenly Father, and brother of Christ. 430 Again we say that he (Christ) was circumcised in order to justify us from the curse of the Law, just as it is written (in the Torah) [Here, there is a missing folio.] 431

{fol. 32r} and if towards the Israelites of that time and the faithful afterwards, his (Simon’s) word is to be understood, just as the prophet said: “The Lord will raise people for Him from among the peoples;” 432 and as the Apostle said, “the Israel of God.” 433 Thus, you should understand that those who believe in Christ rose up, and those who did not believe in him failed. Thus it was fulfilled that what the prophet prophesied and said from the presence of God the Father concerning the Son, thus I am laying in Zion the stumbling and doubting stone, whoever believes in him will not be put to shame. 434 [Nicely] 435 the prophet said “I am laying,” and Simon also said, “He is set” (Lk 2:34), 436 seeing that Jesus was set in the middle. Those who believe in him will rise with him, whether they are from the people or from the peoples. But those who deny him, they will fall. The fourth-century Aphrahat speaks about circumcision of the Old Testament as a symbol for the Christian baptism. See Aphraris Sapiencis Persae Demonsrrariones (ed. J. Parisot; Patrologia Syriaca; Vol. 1; Paris: Instituti Francici Typographi, 1894), 51–52; see also W. Wright, The Homilies of Aphraates, Demonstration 11, 215. For more symbols and types in the Syriac literature, see R. Murray, Symbols of Church and Kingdom, 51. 430 Moshe Bar Kepha presents a standard understanding of early Syriac Christianity that circumcision is replaced by baptism. See S. Brock, The Luminous Eye, 128–129. 431 There is a missing folio that contains the commentary on Luke 2:22–33. 432 Acts 15:14; the speaker in this verse is James quoting Simon. In reference to “the prophet,” Moshe Bar Kepha certainly meant Moses, as in Acts 3:22, 7:37, which is a quotation from Deut 18:15. 433 Gal 6:16. 434 This is paraphrase of 1 Pet 2:6 and Isa 28:16. Also, Ephrem makes this connection of both verses; Ephrem’s Commentary on Tatian’s Diatessaron, 67. 435 This was reconstructed and checked from Bar Salibi, 286. 436 In Syriac, the two quotations sound the same because they use the same verb ‫ܣܡ‬ (“to place, lay, put, set”). 429

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Again, we should know also this one, “the fall and rise,” here, is not up to Jesus but from the freedom and freewill of both, those who believe or disbelieve in him.

It is required (to know) why Simon did not say that Jesus is set toward the peoples, seeing that many from the peoples believed in Jesus and rose, and many disbelieved and failed? We say one of the two: either he referred to Israel as the people, and the peoples, just as the Apostle said, “Israel of God,” 437 and the prophet said that the Lord will create a people for Himself from all the peoples; 438 or (second), the dispensation was focused on Israel at that time, thus intensely reminding Israel. Sometimes (it is written) that John “will turn many of the Israelites to the Lord” (Lk 1:16), and sometimes, “Blessed is the God of Israel.” 439 Likewise Simon said here: “Jesus is set for the fall and rising of many in Israel” (2:34b). And even the Lord himself had said: “I was not sent but to the lost sheep of Israel”440 because his dispensation was still focused on Israel. “And for a sign of contention” (2:34c). That is, he called it “a sign” because it does not refer only to itself, but also to other things; likewise Jesus did not only reveal and demonstrate himself, but also the Father and the Holy Spirit. He (the Evangelist) called it “contention” because the Jews had contended with various speculations concerning him and even the faithful afterwards. While among the Jews {fol. 32v} some called him a prophet, others a deceiver, others a Christ of the Law, others Baalzebub, others a teacher, others a Samaritan. Each one of them called him according to his own speculation and conviction.

But even some of the faithful ones afterwards called him “God who became human,” others “a special man,” others “Creator,” others “creature,” others divided him into two: “creature and Creator, God and Man,” others said that “he had beginning from Mary,” others “he is eternal from the Father.” 441 Therefore, their contentions and quarrels indicate his incomprehensibility. Concerning comprehensible being, there is neither question nor controversy. But concerning Jesus, who is incomprehensible, controversy and contention arise because when the hand grasps him, he slips from it, and when the mind investigates him, it cannot comprehend him. This is Jesus “the sign of contention.” All tongues are talking about him, but all

Gal 6:16. This is a paraphrase of Acts 15:14, which itself is a paraphrase and new understanding of Deut 18:15. 439 Gal 6:16. 440 Matt 15:24. 441 Following Ephrem’s method of relating the diverse opinions of the time, Moshe Bar Kepha supplies more diverse opinions of his day. Cf. Ephrem’s Commentary on Tatian's Diatessaron, 67. Further, the Syriac text of this portion of Ephrem’s Commentary is missing, but it is preserved in the Armenian version. McCarthy translated it from a Latin translation of the Armenian version. Fortunately, a significant portion of Ephrem’s Syriac text is preserved here through Moshe Bar Kepha’s citations. 437 438

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became defeated by him. 442 And when they contend (among themselves) concerning him, they preach his incomprehensibility. This resembles “the sign of contention” which Simon gave.

Moreover, the Lord said: “I have not come to deliver peace on earth, but a sword.”443 It became known that the verse does not merely mean that one would believe and another does not, but also in their opinions [about the faith] differ from each other. While they believe, they still split from each other. [They say it is] the stone, which is set between the boarders of the lands. And those who trust in it [say] it is the sign that is set between the boarders. But those who do not trust it, they say [it is] a simple [stone]. Likewise, Christ became [a sign] to the human beings; some of them believed in him; others did not. And of those who believed in him, some believed in him correctly, but others believed obliquely and perversely.

“And a spear will pass through your soul” (2:35). That is, he called “a spear” the division and little faith which Mary had toward Jesus at the time; and at the time of the passion when Jesus told his disciples that you all will doubt me this night. And thus what Simon meant that Jesus was not only for the others “the sign of contention,” but also for you, who are his mother; 444 you have doubted and have little faith in him at this time because you do not recognize him as he is. And if you had known him as he is, you would not have been amazed at the words about him; for she did not have in him the faith that he deserved at that time. And (her doubt) has proven since she told him: “My son, why did you do this to us; behold your father and I were searching for you in great anxiety” (2:48).

{fol. 33r} Again, it proves (her doubt), seeing that, as a woman who takes up her son to the temple, likewise, she took up Jesus. And it is good that he (Simon) did not say “A spear will remain in you,” but “A spear will pass through you,” indicating the little faith she had in [Jesus], now and at the time of the Passion, did not remain in her; rather, it passed and is gone because along with the apostles, she received direction when the Holy Spirit descended in the upper room. And the Holy Spirit taught her along with the apostles about the greatness of the one she had given birth to, who is God incarnated. Again, he (Simon) meant by “spear” the railing and reviling, which was leveled against Mary by the Jews, and which was stinging her as a spear. He also called it “a spear” because it pierced Christ on the cross; he said, it passes through Mary, since when it pierced Christ, her son, it pierced her too. Therefore, when the son is struck, the mother surely is struck, especially when she is close to him and watching Moshe Bar Kepha draws his information on this verse from Philoxenus of Mabbug. Sometimes he quotes him literally; at other times, he elaborates and adds more information. Cf. Philoxenus of Mabbug (text), 44, Philoxenus of Mabbug (tr.), 38. 443 Matt 10:34. 444 Cf. Philoxenus’ explanation about Mary’s “little faith” and “doubt.” Philoxenus of Mabbug (text), 44–45, Philoxenus of Mabbug (tr.), 38. 442

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him. And although he is of the same nature (consubstantial) of the Father—seeing that he is God—but because he became a man, therefore, he is the same nature of Mary.

We should also know that in the Greek (Version), instead of “spear” it is written “a sword.” 445 And again, he called “spear” that which surrounded the Paradise by the Cherub, and he said this, “and in your midst,” that is, in your son, a spear will pass through that which surrounded the Paradise through the transgression of Eve, your mother, of the commandment, and [thus], we return to our first place.

“So that the thoughts [of the hearts] 446 of many will be revealed” (2:35b). That is, the “spear” is the division and doubts which passed through your soul. “The thoughts of the hearts of many will be revealed” either because of weakness, since they doubted and divided against him, or because of ill will. 447 Those who are divided and doubted in him because of weakness, they will receive guidance from the grace of the Spirit, just as Mary and many others at that time had received, and as the faithful in later time, and as Paul, who, because of his zeal, persecuted him, and as [the Spirit’s guidance] turned many from among the Jews by means of the proclamation of the apostles. Those (Jews), at the time of his crucifixion, were shouting along with their priests and teachers: “crucify him, crucify him.” But as Peter said, “I know you ignorantly did this.” 448 And he did not say “Wickedly you did this,” but “ignorantly,” knowing that “ignorance” results from weakness.

On the contrary, these who doubted because of their ill will are as those priests and teachers, and as the heretics of today. The providence weakens them because of their sickness. And by means of their constant torment in their ill will, their priests doubted in him. And this is known from the parables of the vineyard: {fol. 33v} when the workers saw the heir, they said, this is the heir, let us kill him. 449 “And Hanna (the prophetess) 450, the daughter of Phanuel from the tribe of Asher, she also was advanced in her age” (2:36a). 451 That is, because he (the Evangelist) said, “She also was,” he intentionally compared her to Simon the elder, even though she was not an elder as he was.

Harklean, p. 37. This word is part of the Peshitta, but it was not written in the manuscript here. It reoccurs in the commentary. 447 The notion of doubt out of “good will” or “ill will” is also found in Philoxenus. Cf. Philoxenus of Mabbug (text), 45–46, Philoxenus of Mabbug (tr.), 39. 448 Acts 3:17. 449 Matt 21:38; Mark 12:7; Luke 20:14. 450 This was not written here, but I suppose it was missed by the scribe since it reoccurs in the commentary of 2:38. 451 “A prophetess” is omitted from the text. 445 446

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“And she had lived seven years with her husband from her maidenhood. And she was a widow for about eighty-four years” (2:36b–37a). That is, observe how she persisted in her modesty and holiness for a long and extended period.

“And she never departed the temple while she was serving in fasting and praying both day and night” (2:37b). That is, he informs us that she spent all her life in holiness. For indeed, it is the virtue and fear of God of the nation, when everyone, women and men, slaves and free, willingly (do so). “And she also stood up at that hour and thanked the Lord, and she was speaking about him to everyone who was waiting for the redemption of Jerusalem” (2:38). That is, from where did Hanna recognize Christ? We say: Either she heard and learned from the words of Simon which he spoke by the Spirit, or the Holy Spirit also operated in her, and she recognized him (Christ). And this is known because he (the Evangelist) called her a prophetess; and for this, she thanked the Lord that made her worthy to see the Christ. “And she was speaking” means that she was prophesying about Christ with all those who were declaring and awaiting the redemption of Jerusalem. “And when they had completed everything in accordance with the Law of the Lord, they returned to Galilee, to Nazareth their city” (2:39). That is, it is required here to search for the date of the coming of the Magi. Was it before Joseph and Mary and Jesus had gone up to the temple to fulfill the Law, or after? And if you say that they had gone up before, this is not convincing because when the Magi came and offered the gifts, not only did they not have a chance to go up to Jerusalem, but also, on that same night, they were led to Egypt by the Angel. It was not an easy matter when Herod was threatening and raging against the lives of the children that they would hastily go up to Jerusalem, nor that Simon and Hanna would have spoken about him (Christ). And if you would say that the Magi came after they had gone up to Jerusalem, even this is not convincing because Luke said that they went down from Jerusalem to Nazareth. And those who say that when he was a boy as a child, the Magi came to him, they say that after they had offered the gifts in the temple, they returned to Bethlehem. And at that very time the Magi came {fol. 34r} to Bethlehem, and offered the gifts. And from Bethlehem he was sent to Jerusalem. Luke left out this (information) because Matthew had said it. And after they had returned from Egypt, they went to Nazareth of Galilee. And more clearly, Luke said this, that from the temple, they went to Nazareth. Bear in your mind these two things: the birth of Jesus in Bethlehem and his return to Nazareth. Then consider the two figures: Luke and Matthew. Both began with the birth and said that he was born in Bethlehem. Then they departed from each other. Luke, on the one hand, said that they went up to the temple and fulfilled the Law. Matthew, on the other hand, said that the Magi came and offered the gifts. 452 452

Matt 2:11.

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Then Joseph, Mary, and Jesus fled to Egypt. 453 Then they both met in the same place. Luke, on the one hand, said that after they had offered the gifts, they returned to Nazareth. 454 Matthew, on the other hand, said that after they had returned from Egypt, they returned to Nazareth when they heard that Archalous became the king, and so forth. Thus, both began with the birth, then they departed on going up to the temple and going down to Egypt. Afterwards, they both met at Nazareth.

There are some who say that the Magi found Jesus at the age of two years old. 455 They say that when Joseph, Mary and Jesus offered the gifts to the temple, they returned to Nazareth, their city, just as Luke said here. And (in) every festival, when they go up to the temple, and after completing those (duties) of the festival, they used to go and see Bethlehem, where Jesus was born. And then from Bethlehem, they used to return and come to Nazareth. And when Jesus became two years old, they went up to the festival at the temple, as it is commanded by the Law, and when they fulfilled the festival’s [duties], they went down to Bethlehem as they were accustomed. And immediately, after they had returned to Bethlehem, the Magi came; and after the Magi had offered him the gifts, they were sent to Egypt by the angel.

“The child was growing and being empowered by the Spirit and being filled with wisdom, and the grace of God was upon him” (2:40). That is, the heretics say that these words should not be said concerning God the Word. But we say that if one ponders the perfection of his nature and his perfect birth from the Father, then, in truth, these (words) should not be said concerning him, seeing that he did not receive nurturing of the stature in that (eternal) birth, since he was not of a physical stature, nor combined {fol. 34v} that he became strong in spirit since he was not weak, nor was he filled with wisdom since he was not lacking, nor was he increased in grace since he is the image of God the Father, just as Paul had said. 456 But being the Son of God the Father, and eternally being born from Him in nature, beyond the times and beginnings, he became the Son of Man. And he was born from the Virgin, a physical and temporal birth, and he was subjected to a beginning; these (words) happened to him. And he was nurtured in the womb and in all the measures of his stature, and so forth.

Here also they (heretics) answer, saying: Ï t was the child, not God the Word, who was growing physically and was becoming strong in spirit and was filled with wis-

Matt 2:13–14. Luke 2:51. 455 The tradition of the Magi worshiping Jesus at the age of two is rooted in the Syriac ̈ ‫ܫܢܬܐ ܫܢܬ‬ ̈ tradition as confirmed by Ephrem. Ephrem says: ‫ܡܓܘܫܐ‬ .‫ܬܖܬܝܢ ܕܝܠܕܗ ܕܦܪܘܩܢ‬ ̈ ‫ܒܗ‬ ̈ ̇.‫ܘܥܘܠܐ ܢܟܝܣܝܢ ܒܗ‬ ̇.‫ܒܗ ̈ܡܠܟܐ ܪܗܝܒܝܢ ܒܗ‬ ̇ ‫ ̈ܓܙܐ ܦܬܝܚܝܢ‬.‫ܒܗ‬ ̇ ‫ܦܖܝܫܐ ܟܡܝܪܝܢ‬ ̇ ‫“ ܦܨܝܚܝܢ‬In the second year of the birth of our Savior, the Magi rejoiced in it, the Pharisees were sad in it, the treasures (of the Magi) were opened it in, the kings were frightened in it, and the infants were slaughtered in it.” Hymnen de Nativitate (Epiphania), 133. 456 Phil 2:6. 453 454

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dom, and the grace of God was upon him. But we respond to them that because of this (reason) you do not confess Jesus Christ correctly because you do not treat him as the evangelists had treated him. For his evangelists begin on his first (states) and ended on his final, but you begin on his final (states) and ended on his first (states). In what way? The angel said to Mary: “The power of the Highest will descend upon you,” 457 and John said that “The Word became flesh,”458 and Paul said that “God sent His Son and was born from a woman;”459 further, “being an image and likeness of God, he emptied himself and took the image of a slave;” 460 again, that “[being rich], for you he became poor.”461 Thus, that he is the power of the Highest, and that he is the Word and that he is rich, all these are the first and superior state of God the Word.

But that “he descended in you,” and that he “became flesh,” and that “he was born from a woman,” and that “he emptied himself and took the image of a slave,” and that “he became the poor”—these are his final state and lower state of the Word. His evangelists who proclaimed him set this basis when they began from the first, the superior state, and ended at his final state. And thus they said “The power of the Highest will descend upon you,” and “the Word became flesh,” and “God sent His Son and was born from a woman,” and “being the image and likeness of God, he emptied himself and took the image of a slave,” and “being rich, he became poor for you.” 462

Even the craftsmen and chemists begin the first state with raw materials and end with its final state, just as the architects, who begin with the foundation, which is the first state of the house, and end with the roof, which is the final state of the house. But you act contrary to the evangelists of the truth {fol. 35r} and the craftsmen of the world because you begin with the final state of Jesus and end with his first state. For this reason, you say that it was the child who grew in wisdom and stature and not God the Word of which the state of boyhood belonged to His final state. Therefore, you do not confess him correctly. And you should have understood that his state of becoming a child is a later (state) than being the Ancient One. For He was revealed to Daniel, the prophet, as “The Ancient of days.”463 Therefore, God the Word is the Ancient One, who became a child. And because, as the Ancient One, he became a child, it follows that he grew in stature, wisdom and so forth. Luke 1:35. John 1:14. 459 Gal 4:4. 460 Phil 2:6–7. 461 2 Cor 8:9. The lacuna was reconstructed from the Peshitta. It was indicated by the subsequent words of the text. 462 Cf. Luke 1:35, John 1:14, Gal 4:4, Phil 2:6, 2 Cor 8:9. 463 Dan 7:13. 457 458

TEXT AND TRANSLATION

119

And if they respond saying: Why did Luke not say that this child was the Ancient One and became a child? We say that it is sufficient what had been said (concerning him); the angel said to Mary that “The power of the Most High will descend upon you.” And since the power of the Most High became flesh and was born and became a child, it became known that he was the Ancient One and became a child and the Word, who became flesh.

For the Father did not become a human being, and it did not follow that He would grow or that He would be empowered; likewise for the Holy Spirit. The Son, however, being God, became a human being; and being eternal, became temporal; and being the Ancient One, became a child. Therefore, it followed that he would grow and be empowered, and so forth.

Therefore, if you begin with Jesus’ first state and its superiority, then come to his last state of humility, you would not doubt that the child was growing and becoming empowered by the Spirit, and so forth.

Again, they say that it does not befit God that He would grow in stature, be empowered by the Spirit, and be filled with wisdom. But we say to them that as God he did not grow in stature and became empowered in the Spirit; nor was he was filled with wisdom and grace; far be it! For as God, He is perfect and full, lacking nothing. But because he became a human being, he consented to nurturing and progressed in these matters. And therefore, as he had consented to emptying himself and taking the image of a slave, just as Paul said. 464 And while he is Lord in his nature, and as he consented to be born in the flesh from the Virgin, while he is divinely and eternally born from the Father, and as he consented to suffer and die in the flesh, while he is high and beyond suffering and death; in this way, he consented to grow physically in the flesh, while he is fully God, and to be empowered {fol. 35v} by the Spirit, while he is in the Spirit and the co-nature of the Spirit, and to be filled with wisdom and grace, while being the Wisdom of the Father and the giver of wisdom to all, and the maker of abounding grace. Therefore, he endured these as a human being, and not as God. And if he was not born, he would not have made himself little; and if he had not made himself little, he would not have grown; and if he had not grown, he would not have accomplished that for which he was made little. Thus, it became known that not as God was he growing and becoming empowered by the Spirit, but rather because he became a human being. And this is known because Luke did not merely say “he was growing,” but first he said that he descended in the Virgin, as Gabriel said: “The power of God will descend upon you.” And after becoming a man, being born from her (the Virgin), he said concerning him (Jesus) that he was growing and being empowered by the Spirit.

464

Phil 1:7.

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

And again, they respond, saying: How is it said and written concerning Jesus that he was growing and being empowered by the Spirit, and it is also said and written concerning John the Baptist that he was growing and being empowered in the Spirit? 465 What is the difference between the two? But we say that although the same words are written about both, John was not growing in these in the same way Jesus was growing in these. For John was growing in these for himself and his necessity. Jesus, on the other hand, was growing in these, neither out of necessity, nor for himself, but for others. And because John became for himself, was born for himself, and was circumcised for himself, he was growing and being empowered by Spirit for himself. But Jesus did not for himself become, and was not for himself circumcised, but in order “to confirm the promise for the fathers,” just as Paul said. 466 Thus, he was not growing and being empowered by the Spirit for himself, but for others he became a human being and was born.

And as for John, he was growing and being empowered by the Spirit in his body’s members; correspondingly, Jesus was growing and being empowered by the Spirit as to us, ourselves, who are his members. For because we were little, weak, and also in need, God the Word took flesh and became a human being. And when he became a man, he became little and weakened, though he is great and powerful in his nature, in order that when he grows, he will make us grow; and when he will grows in power, he will empower us. In this way, he will fill our need from his fullness, while his fullness is not lacking. And in the same way that the Father created the creations, 467 and established wisdom in them, 468 His wisdom was established in and with them. Likewise, when he was growing in His wisdom and grace, he was not growing for himself, but to guide 469 the servants, 470 those {fol. 36r} who received comfort. And this is known because as David juxtaposed the grace beside the establishment of creations, likewise, Luke juxtaposed the grace beside their guidance. Concerning their establishment, David said, “I have said that the world shall be built with 621F

62F

623F

624F

Although Moshe Bar Kepha draws from Philoxenus’ comparison and contrast between John and Jesus in his commentary on this verse, Moshe Bar Kepha provides more elaboration and illustration. Cf. Philoxenus of Mabbug (text), 50, Philoxenus of Mabbug (tr.), 43. 466 Cf. Rom 15:8. ̈ ̈ ‫ܥ‬ ܿ 467 The Syriac word is ‫ܥܒܕܐ‬which based on its vocalization could mean either ‫ܒܕܐ‬ ܼ ̈ ܳ “servants” or ‫“ ܥܒܕܐ‬creatures, works, creations.” Since it corresponds to ‫ܥܠܡܐ‬, “the world,” in Psalm 89:2, which Moshe Bar Kepha cites in the next sentence, it should be rendered “creation.” 468 In reference to Ps 104:24: “O Lord, how manifold are your works! In wisdom have you made them all; the earth is full of your possessions.” 469 This could be rendered “to make them straight” or “to direct them straightwardly.” ̈ 470 The Syriac word is ‫;ܥܒܕܐ‬ although the manuscript lacks vocalization, the context ̈ ‫ܥ‬ ܿ “servants,” or ‫ܥܒ ̈ܕܐ‬ ܳ “creatures,” which includes here implies that it could be read as ‫ܒܕܐ‬ ܼ human beings. 465

TEXT AND TRANSLATION

121

grace.” 471 And concerning their guidance, Luke said that Jesus was growing in grace. And as there, the grace was shown in the created beings and not in the Father; likewise, here, the grace was shown through the renewal of the servants not in Jesus. 472 Again we say, for every human being who grew in stature and thoughts to the level of the prophets and the receivers of divine revelations, his nurture is completed. But concerning Jesus, this is not the case. But the course of his nurture headed toward exalting and making known his equality with the Father and making him known as he was before the incarnation. For this reason, he was being empowered by the Spirit so that he would be known and be revealed as the power of God. And for this reason, he was growing in wisdom so that he would be known and revealed as the wisdom of God. His nurture, therefore, aimed at this. And when his nurture was completed, Paul said concerning him that “Christ is the power and wisdom of God.” 473

The heretics also respond, saying: How was he growing and being empowered by the Spirit? We say that we do know that he was growing and being empowered by the Spirit, and we do know who is the one who was growing and being empowered by the Spirit, and we do know for whom he was growing and being empowered by the Spirit; but we do not know how he was growing and being empowered by the Spirit, and being filled with grace. (Additionally,) we know that he became flesh, and he was conceived without marriage, and he was born with the preservation of the seals of his birth [mother’s virginity]; but we do not know how he became flesh, nor how he was conceived without marriage, nor how his mother remained a virgin after she gave birth to him. “And the child was growing and being empowered by the Spirit, and was being filled with wisdom, and the grace of God was upon him” (2:40). That is, God had perfectly created the first Adam, just as one who is created by the hands of God. Therefore, he was perfect in body and soul. [He was perfect] in his body by the power of the grace of the Spirit, seeing that he was created as a thirty-year-old, where neither sicknesses nor pains could beset him, nor the changes of the weather. [And he was perfect] in his soul, seeing that he was being filled with spiritual wisdom, by which he gave names for all the animals, beasts and birds, and by which he also used to observe the spiritual contemplation which existed in natures. Therefore, he was perfect by the power of the Spirit, {fol. 36v} seeing that he (Adam) prophesied concerning Eve, saying: “This will be called woman because she is taken out of man.

Cf. Ps 89:2. This reading matches the Hebrew reading, although most Peshitta manuscripts read “He said.” The Leiden version reads “He said.” Cf. D. Walter and A. Vogel, and R. Ebied, eds, The Old Testament in Syriac according to the Peshitta Version, Part II, fasc. 3: The Book of Psalms (Leiden: E.J. Brill, 1980), 103. 472 This is a reference to 2 Cor 5:17: “For everyone who is in Christ, he is a new creation.” The “creation” here signifies “human being.” 473 1 Cor 1:24. 471

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For this reason, a man should leave his father and mother and follow his wife,” 474 and so forth. He was perfected in grace, seeing that the natures and kinds of animals and beasts were revering him and subjected to him.475 Therefore, when God created Adam, Adam was perfected in these four: body, soul, power and grace of the Spirit.

And when he sinned and transgressed the commandment, he lost these all; and these were replaced by others in accordance with God’s sentence for the sin. Instead of the health of the body, “I will increase your pain,” 476 and instead of the wisdom which filled his soul, “You are from dust and you will return to dust,” 477 and instead of the power of the Spirit which he had, the Holy Spirit was taken from him, just as “My Spirit will not dwell with the people from now on,”478 and instead of the grace that he had upon him, he feared the carnivorous animals which previously feared him. 479 And because these good things were taken away from human nature as a result of Adam’s sin, when God the Word became man, God was pleased to return them to human beings. 480 Those (gifts) which were given to Adam at his creation, Jesus acquired at his incarnation; for he is the second Adam. 481 And when he was born from the Virgin, he was growing in stature and being empowered in the Spirit and being filled with wisdom and grace. These are the things which Adam had lost. And if one opposes, saying: Why did Adam receive these things at the age of thirty, but Jesus received them not at the age of thirty, rather at the beginning of his nurturing when he was a child? We say that he (Christ) returned these not only for Adam, who was created at the age of thirty, but also to the entire human nature. For this reason, he (Christ) began with our first level (of stature),, and proceeded through all stages up to the stage of the thirty-year-old so that none of our stature would remain without entering it and establishing it, and providing it with what is suitable for it. (This he did) till he (Christ) became thirty-years-old; he (Christ) raised humankind in the first stage of Adam’s creation. Therefore, although these heretics trouble themselves with simple matters, these simple matters indicate the greatness of the honors which returned to human beings.

Gen 2:23–24. Cf. Gen 2:20; the notion of “revering and worshiping” Adam is part of early Syriac ̈ Book of the tradition. Moshe Bar Kepha’s source could be Maʿarrath Gazze ‫ܡܥܪܬ‬‫ܓܙܐ‬the Cave of the Treasures; W. Budge, The Book of the Cave of Treasures (London: Religious Tract Society, 1927), 53; see the Syriac text in C. Bezold, ed., Die Schatzhöhle, Syrisch und Deutsch herausgegeben (Leipzig: J.C. Hinrichs, 1888), 14. 476 Gen 3:16. 477 Gen 3:19. 478 Gen 6:3. 479 Budge, The Book of the Cave of Treasures, 68. 480 Although varying in details, Moshe Bar Kepha makes a comparison between Adam and Christ similar to that which Philoxenus makes in his commentary on this verse; Philoxenus of Mabbug (text), 44, 48, Philoxenus of Mabbug (tr.), 44, 40. 481 Cf. 1 Cor 15:45. 474 475

TEXT AND TRANSLATION

123

“And the child was growing and being empowered by the Spirit, {fol. 37r} and being filled with wisdom, and the grace of God was upon him” (2:40). The people, therefore, who believe and being baptized are the brothers of Christ and the sons of his heavenly Father, just as Paul said, “Do you not know that your bodies are the members of Christ?” 482 Therefore, when Jesus was growing in stature, he was nurturing us, being his members in spiritual stature. And when he was being empowered by the Spirit, he was empowering us who are weak. When he was being filled with wisdom, he was enlightening us who were ignorant. And with the grace of God which was upon him, he was granting us grace upon grace, as John said. 483 And for the grace which Adam had lost, he (Christ) gave us the grace of adoption; 484 and for the grace of the Law, he granted us the grace of the Gospel. For as he became a human being for us, he also took upon himself all these graces in order to give them to us.

“And the child was growing and being empowered by the Spirit and being filled with wisdom, and the grace of God was upon him” (2:40). Here, the heretics say: We heard your explanation that for others he endured these things; but now, how do you explain the same for himself? And we say that these are also explained for Jesus himself. First, we say, who was this child who was growing and being empowered by the Spirit and being filled with wisdom? He was not a normal man from Mary, as you say, O heretics! For this is not written in the Scriptures. There is no Scripture that says: “A man from Mary,” nor “the man of the Word,” but he is the power of the Most High, just as the angel said to Mary; 485 and the Word, who became flesh, as John said;486 and he is the Son of God who was born from a woman, as Paul said. 487 Therefore, he is God the Word, who became a man and was born from the Virgin, and became a child; this is the one who was growing and being empowered by the Spirit and being filled with wisdom. “And the child was growing and being empowered in the Spirit and being filled with wisdom, and the grace of God was upon him” (2:40). He posited four things about 482

1:16.

483

1 Cor 6:15. Moshe Bar Kepha refers to the saying of John the Baptist, which is recorded in John

Moshe Bar Kepha paraphrases and explains John 1:12, 16. The Qurʾan has Jesus as kalima minhu ُ‫“ َﻛ ِﻠ َﻤ ٍﺔ ﻣِ ْﻨﮫ‬Word from Him (God)” (Q 3:45), or His kalima alqaahaa ilaa Maryam ‫( َو َﻛ ِﻠ َﻤﺘُﮫُ أَ ْﻟﻘَﺎھَﺎ إِﻟَﻰ َﻣﺮْ ﯾَ َﻢ‬Q 4:171), min ruḥina ‫“ ﻣِ ْﻦ ُروﺣِ ﻨَﺎ‬from Our Spirit,” but not as “the Word of God,” as in the Gospel. By contrast, all the Syriac writers explain that “the Power of the Most High” in Luke 1:35 (“the Holy Spirit will come upon you and the Power of the Most High will overshadow you”) is the Word of God. See S. Brock, “Mary in Syriac Tradition,” in Mary’s Place in Christian Dialogue: Occasional Papers of the Ecumenical Society of the Blessed Virgin Mary, 1970–1980, ed. by A. Stacpoole (Slough: St. Paul’s Publications, 1982), 184–185. 486 Cf. John 1:14. 487 Gal 4:4. 484 485

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him: (First) that he was growing, (second) that he was being empowered in the Spirit, (third) that he was being filled with wisdom, (fourth) and that the grace of God was upon him.

First, about “He was growing,” we say this: God the Word consented to be incarnated in the Virgin’s womb and became a man; he was growing in the womb during the incarnation, just as {fol. 37v} human bodies grow in the wombs of their mothers. And after he was born, he was growing step by step: at a certain time, he was an embryo, and at another time, he became an infant, and then a child, and also a twelve-year-old, until he reached the measure of thirty years old. And because he truly was incarnated and became a man, he truly was nurtured and passed through all the stages and measures until he reached the stature of a thirty-year-old. He was not, however, growing as a simple and normal man, but as incarnated God. He did not perfectly complete his physical stature, but he left it to receive nurture and growth little by little, in order to show that in truth he became a man without change. And he refuted those who say that the body descended from heaven, and those who say that he appeared in illusion and imagination. 488 This (explanation) was concerning “He was growing in stature.” 642F

Before we explain that “He was being empowered,” we say this: Who is the one who received the Holy Spirit? And when and where did he receive it? For it was not “the man from Mary” who received the Spirit, nor “the man of the Word,” just as the heretics say. For it is not written in the Scriptures “a man from Mary,” nor “the man of the Word,” but rather, it is written that “the Word became flesh,” and “God sent His Son, and became from a woman.”489 Therefore, it was not the man who received the Spirit, but God the Word, who became a man. For it was not because he is God that he received (the Spirit), but because he became a man. And because he is God, he is the co-nature of the Spirit, and the Spirit-Giver. 490 But because he became a man, he received it.

When did he received it (the Spirit), when and where did he receive it? He did not receive it after the incarnation so that he would not be thought of as receiving it for himself. If he had received it after he became human, (it would have been thought that) he needed the Spirit and not for us; and he would have received it as everybody receives it (the Spirit), and not as he received it (in the incarnation). But he received the Spirit at the incarnation within the womb of the Virgin. And this is known because the Angel told Mary that “The Holy Spirit will come, and the power This statement is with reference to the teaching of Julian the bishop of Halicarnassus (c. 527) and the phantastiast heresy, which was circulated among Syriac communities. For further details on Julian in Syriac sources see Ute Possekel, “Julianism in Syriac Christianity,” Orientalia Christiana: Festschrift für Hubert Kaufhold zum 70, Geburtstag, eds. P Bruns and H. Otto Luthe (Wiesbaden: Harrassowitz Verlag, 2013), 437–458. 489 John 1:14 and Gal 4:4, respectively. 490 This is a Syriac expression (‫ )ܝܗܘܒܗ ܕܪܘܚܐ‬Cf. John 14:16–17. 488

TEXT AND TRANSLATION

125

of the Highest will descend upon you,” and because he told Joseph that “The one who will be born in her is from the Holy Spirit.” 491 Therefore, the power of the Most High came to the Virgin, and the Holy Spirit came with him according to the word of the Angel, and in the womb of the Virgin, the power of the Most High became a man.

When the Holy Spirit incarnated him, {fol. 38r} he received the Holy Spirit in the womb of the Virgin so that he would give it to us in the womb of Baptism. And because he became for us a head and member in the womb of the Virgin, we would become his members in the womb of Baptism; and as he received the Spirit in the womb of the Virgin, he gave to us in the womb of the Baptism.492

Again, we say that just as God formed Adam, putting spirit in him, in like manner, the Spirit took part in the incarnation of God the Word. And just as the Spirit departed from Adam in Paradise when he sinned, in this way, Christ gave it to us in Baptism, becoming justified in him through faith, as Paul said. 493

Therefore, what the Evangelist said concerning Jesus the child, that he was being empowered by the Spirit, is this: the Holy Spirit was empowering him by way of nurturing him, also in the prattling of his tongue, 494 and the dispensing of his senses until he reached the measure of stature in which eloquence shows its discernment. And this is known only because after Luke had said concerning him that when he became twelve years old and went up to the temple and listened to the teachers and questioned them, he (Luke) said concerning him (Jesus) that he was growing in stature, wisdom, and grace, 495 without adding, “He was being empowered by the Spirit,” Luke 1:35 and Matt 1:20, respectively. The theological imagery of Mary’s womb as a type of baptism is found in many writings of Mar Ephrem that became a standard for several Syriac baptismal books and other writings throughout the centuries. For example, in a hymn on faith, Ephrem says: ‫ܗܐ ܢܘܪܐ‬ .‫ ܢܘܪܐ ܘܪܘܚܐ ܒܡܥܡܘܕܝܬܢ‬.‫ ܗܐ ܢܘܪܐ ܘܪܘܚܐ ܒܢܗܪܐ ܕܒܗ ܥܡܕܬ ܗܘܝܬ‬.‫ܘܪܘܚܐ ܒܥܘܒܐ ܕܝܠܕܬܟ‬ “Behold, Fire and Spirit in the womb of your mother. Behold the Fire and the Spirit in the river in which you were baptized. Fire and Spirit are in our baptism.” See Hymnen de Fide, x 17, p. 51; for another typological imagery concerning the baptism and Mary’s womb written by Ephrem, see Hymnen de Ecclesia, xxxvi 2–4, pp. 90–91. The sixth-century Jacob of Sarug says: ‫ ܐܘܢܐ‬.‫ܫܪܐ ܒܐܘܢܐ ܗܘ ܩܕܡܝܐ ܕܐܝܬܘܗܝ ܡܪܝܡ܆ ܘܐܬܐ ܠܝܠܕܐ ܕܐܝܟ ܒܪܢܫܐ ܠܥܠܡܐ ܢܣܥܘܪ‬ ܿ ̇ ̈ ̇ .‫ܠܩܖܒܬܢܐ‬ ‫ܒܗ ܢ ܼܠܒܫ ܙܝܢܐ‬ ‫ܕܐܝܬܝܗ ܡܥܡܘܕܝܬܐ܆ ܐܬܐ ܘܫܪܐ‬ ‫“ ܕܝܢ ܕܬܪܝܢ‬He dwelt in the first abode, who is Mary, and he was born so that as a man he will visit the world. The second abode is the baptism, where he dwelt so that he will clothe armour on the warriors.” See Mar-Jacobi Sarugensis, Vol. 1, 154; see Philoxenus of Mabbug’s comparison between “the natural womb, and the womb of baptism,” Philoxenus of Mabbug (text), 59, Philoxenus of Mabbug (tr.), 51. 493 Rom 3:28; Gal 3:24. 494 This is a translation of the Syriac phrase ‫ܒܠܘܓܠܓܐ ܕܠܫܢܗ‬. 495 Cf. Luke 2:46 and 2:52, respectively. 491 492

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

as he might have said there: When he was a child, he was being empowered by the Spirit, but now he had reached the age when eloquence guides him.

Therefore, what he (Luke) said here about “He was being empowered by the Spirit” is this: The Holy Spirit was empowering him in by way of his nurturing, and in the prattling of his tongue, and also in the dispensing of his thoughts. By way of his nurturing, he (Jesus) was getting power and progress in stature step by step. In the prattling of his tongue, he little by little makes it speak. In the dispensing of his thoughts, he was empowering his soul to be steered into spiritual and divine thoughts, which cannot be comprehended by human knowledge. For it was the Spirit who was empowering him with these, not because Jesus is God, but because he became a man.

We should also know this, that just as a natural child who comes into being through marriage, the more he grows and progresses in stature, the more the power of the desire for marriage is revealed and becomes powerful in him because they came into being through marriage. Likewise, {fol. 38v} Jesus, because he was incarnated by the Holy Spirit, the more he was growing and progressing in his bodily stature, the more the Power of the Holy Spirit was being revealed and being known in him. And as his bodily stature was growing by itself, and not through additional stature from outside, likewise, “he was being empowered by the Spirit”: not through additional spirit, which he received from outside, was he empowered, but through the same Spirit, which he once received in the womb of the Virgin, he was empowered. Again, we say it in a different way: “He was empowered by the Spirit,” is that he was empowered by the Holy Spirit in order to obey the Father and do his Will and keep all the commandments of the Law and accomplish all the dispensation for which he came. He was empowered by the Spirit to accomplish these not because he is God, but because he became a man.

And now, let us speak about how “He was being filled with wisdom,” and what kind of wisdom was he filled with, and how was he filled with wisdom? We say this: One wise man said that in the soul which is filled with bad things, wisdom does not enter nor dwell in a body which is condemned with sin. The Solitary Evagrius also said that when the body is purified from the passion of the flesh, it reaches the contemplation (theoria) of corporeal; and when the soul is purified from its passion, it reaches the contemplation of incorporeal; and when the mind is purified from its passion, it reaches the contemplation of the Holy Trinity. 496 And we say, but Jesus was not filled with wisdom in this way since he was not first purified from passion, and then filled with wisdom. None of the passion of the old man dominated him, just as he This argument of Evagrius was not found in the collection of Evagrius’ writings, translated to Syriac, by W. Frankenberg, ed. Euagrius Ponticus, Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen, Philologisch-historische Klasse, N.F. XIII.2. (Berlin: Weidmannsche Buchhandlung, 1912). 496

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said: “Which one of you reproaches me of sin?” 497 and “The principle of this world came, and there was nothing in me;” 498 and as the prophet said concerning him: “He did not commit iniquity, nor was deception found on his lips.” 499 Therefore, he was filled with wisdom without being first purified from passion like us, but being pure, he was never defiled by the passion of sin; rather, he was the fountain of purity.

Next, we should investigate from where he was filled with wisdom? And we say that he was filled with wisdom not from the outside, and this is known because he did not learn in books, nor was he trained in the matters of the world from which wisdom is learned and acquired. {fol. 39r} But he was filled with wisdom from within, and he took it from his very being and he filled the senses of his incarnation.

Next, we should investigate concerning with what kind of wisdom was he filled. And first, we say that there is natural knowledge, which is useful for sustenance in this world, which is knowledge of the illuminations, namely, the sun, moon and stars, which the Greeks call Astronomy. And (there is) knowledge of the measuring of the earth and other things, which the Greeks call Geometry. And (there is) knowledge of numbers and calculation which is called Arithmetic. And (there is) knowledge of the harmony of voices and of tones which is called Music, and also knowledge of elements and changing of temperature and minor forces which are called Physiology and Medical Science. And (there is) knowledge of measuring, and of weighing and of plotting, and knowledge of Rhetoric, that is, poetry, and knowledge of Grammar, and knowledge of jurisprudence, and reading, and writing, and translation, and knowledge of words and senses which are directed by eloquence, and the rest of natural knowledge that is useful for sustenance of this world. Because with much practice, some people have acquired part of it, who are called philosophers by the Greeks. Paul, on the other hand, called this wisdom foolishness; he said, “Again we say that the wisdom of this world is foolishness before God.”500 Next, we say that to Adam was given a gift from God to give names to all natures and kinds of the animals—beasts and birds—and also to prophecy on the things to come. 501 To those who built the Tower (of Babel) were given a gift of speaking in tongues. 502 To Moses was given literacy even though he never learned. And again,

John 8:46. John 8:46. 499 1 Pet 2:22. 500 1 Cor 3:19. 501 Cf. Gen 2:20; the tradition of Adam’s prophecy, however, is found in the Cave of Treasures, W. Budge, The Book of the Cave of Treasures, 245–248. 502 The positive approach to the builders of the Tower of Babel reflects an early Syriac exegetical tradition. The Tower became a symbol of Christ and sometimes a symbol of the Church. Even the Syriac Manichaeans used this metaphor. Ephrem, for instance, says: ̈ ‫ܕܗܘ ܢܚܬ ܒܢܐ ܒܐܪܥܐ܆ ܡܓܕܠܐ ܕܡܣܩ ܠܫܡܝܐ‬ ܼ .‫ܡܓܕܠܐ ܕܒܢܘ ܣܓܝܐܐ܆ ܐܪܙܗ ܠܚܕ ܼܗܘ ܚܐܪ ܗܘܐ‬ “The Tower which many built was a symbol, looking to the One, who will came down and 497 498

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concerning Solomon, the Scriptures said, “God gave him much wisdom and discernment, and his wisdom was increased more than the wisdom of all the Easterners, and more than all the wisdom of the Egyptians, and he became wiser than anybody, more than Ethan 503 the Easterner, 504 Heman, Calcol, and Darda, the sons of Mahol.” 505 And it is known that some of these people were Chaldeans, and some {fol. 39v} were Egyptians. Again it is written, “The name of Solomon spread among all people around him. He related three thousand proverbs, and his songs were one thousand and five. He spoke from the trees of the Cedars of Lebanon till hyssop that grows up the wall; he spoke about the beasts, birds, reptiles and fish. And from among all the peoples and the kings of the earth came to listen to the wisdom of Solomon, and he used to receive gifts from all those who listened to his wisdom.” 506 The apostles were also given the gift to speak in new tongues and also to understand the divine mysteries, 507 and to write and read, while they were not educated, just as Jewish teachers marveled at them because they were unlearned and not knowing books, as it is written in the Acts of the Apostles. 508 And to those Samaritans who believed was given the gift of the tongues of prophecy. 509 And others (were given) other gifts of knowledge and wisdom in the Spirit. Additionally, some holy solitaries in the wilderness, who adopted the ascetic life, and mortified their old man, who is the obstacle of knowledge and wisdom, were given a gift to read and write without being educated, and to understand Scriptural writings, and to interpret them. There is also beside these kinds of wisdom and knowledge which are mentioned, another spiritual wisdom, which is the spiritual contemplation which exists in creatures, which we do not know and we are unable to discern, and the natural senses

build on earth the Tower that leads up to heaven”; see Hymnen de Nativitate (Epiphania), 6; see also W. Wright, ed. and trans., Apocryphal Acts of the Apostles, Edited from Syriac Manuscripts in the British Museum and Other Libraries (London and Edinburgh: Williams and Norgate, 1871), 176; see also A. Klijn, The Acts of Thomas: Introduction, Text, and Commentary, Supplements to Novum Testamentum 5 (Leiden: E.J. Brill, 1962), 185.8 and 191.7 (text), 73 and 76 (tr.); F. Burkitt, The Religion of the Manichees, Donnellan Lectures, 1924 (Cambridge: University Press, 1925), 26. 503 Due to a possible scribal confusion, the Syriac manuscript spelled the name as ‫ܐܬܪܢ‬ “our place” instead of ‫“ ܐܬܢ‬Ethan” as the Peshitta spells it. 504 Unlike the Hebrew version, the Peshitta reads: ‫“ ܡܕܢܚܝܐ‬the Easterner” instead of ‫“ אֶ ז ְָרחִ י‬the Ezrahite.” It was easy for the scribe of Moshe Bar Kepha’s manuscript to make a mistake in writing ‫ܐܬܪܢ ܡܕܢܚܝܐ‬”our Eastern territories” instead of “Ethan the Easterner.” 505 Cf. 1Kgs 4:29–31a. 506 1Kgs 4:31b–35. 507 Cf. Matt 13:11. 508 Cf. Acts 4:13. 509 Cf. Acts 8:17, but there is no mention of the gift of the tongues of prophecy; Cf. also Acts 21:9.

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cannot comprehend, but only a pure mind can comprehend it by the Holy Spirit. For this wisdom cannot be learned through a combination of words, nor can it be apprehended by hand, nor is seen by the physical eyes because it is spiritual (wisdom). Even the apostles were not qualified to know it till the Spirit descended and taught them; and Paul learned it after he had been raptured. 510 This wisdom was given to Adam when he was born, and also to some prophets and apostles, and to some solitaries, who purified themselves in virtuous conduct. And also it will be given to the holy ones in the coming world. Now that we have distinguished between these kinds of wisdom, which of these kinds of wisdom, does the Evangelist say that Jesus was [filled with]? Some say that it is the spiritual wisdom which is the inner meaning {fol. 40r} that exists in the natures. But others say that he was filled with all the general wisdom, which is spoken of above, with all its kinds. All these things (wisdom) has, we do not disagree; however, we know this, that he was filled with wisdom not from without, but from within, taking the wisdom from his very essence and filling the senses of his incarnation. Or the Holy Spirit Himself, from within, was filling the mind of the incarnated Jesus with wisdom. Next, we should know this, that there are many differences between Jesus and the wise men who were involved in these kinds of wisdom that we have already mentioned. With such men, their wisdom was scattered, each one of them had one kind of wisdom or perhaps just two or three. With Jesus, on the other hand, all the kinds (of wisdom) were together.

Again, with wise men, they were given (wisdom) by grace. But with Jesus, wisdom is natural to the order of his incarnation. With those (wise men), when they were at various stages they were given some of that (wisdom). To Adam, for example, (was given wisdom) when he was thirty years old. To those of the Tower, 511 and to the apostles (were given) at various stages. To Moses when he was eighty-years old, to Solomon, when he was forty-two years old, and also to others at different stages. But concerning Jesus, this was not the case; but from the beginning of his stature, he was growing in wisdom, and little by little, it was revealed in him and known. And the first time written that it was revealed in him, he was at the age of thirteen, when he went up to Jerusalem, and was listening to the Jewish teachers, questioning them. Here, it was written that his wisdom began to be revealed and known. And before this place, it was not written, and if it was [revealed] but not written, we do not know. Thus, these were concerning that he was filled with wisdom. And again, the Evangelist said concerning Jesus, “The grace of God was upon him.” This is: “The grace of

Cf. 2 Cor 12:1–4. See note 502 above concerning the gifts of the tongues that was given at the tower of Babylon. See also, J. Parisot, ed., Aphraatis Sapientis Persae Demonstrationes (Patrologia Syriaca; Vol. 1, 2, 1–489; Paris: Instituti Francici Typographi, 1894, 1907), Dem. Xiv, 681.24. 510 511

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God was upon him” because sin never touched him, neither by his action, nor by his thought, nor by his words. Again, we say in a different way that the grace of God which was upon him is this: Not only as God was able to perform mighty deeds and miracles, but also as a man.

For if he {fol. 40v} had performed mighty deeds and miracles as God, this would not be considered a miracle, since any kind of miracle is a tiny thing for Him. But although he is God, as a man he performed mighty deeds and marvelous miracles. This is worthy of being a great miracle, and it is filled with God’s grace. For to God, to change water into wine is considered nothing, nor to silence the storms of the sea, nor to walk on water, nor that he creates eyes for the blind, nor that he satisfies the multitude from a little bread, nor that he raised the dead, and so forth. But this (as a man) is worthy of being a great wonder, and it shows the great goodness of God toward him, seeing that, when he became truly man, he performed divine mighty deeds and marvelous miracles. For the Scripture, here, spoke about Jesus as a human being.

And if someone objects and says that even the prophets and the apostles had performed mighty deeds and miracles, we respond that although they had performed (them), Jesus was distinguished from them because they were given by God to perform mighty deeds and miracles. For Jesus, on the other hand, this was not given to him, but he was performing them on his own. Again, those (prophets and apostles) were performing through prayer. Jesus, on the other hand, did it not through prayer, but by his own command and authority. Again, those were unable to grant others to perform mighty deeds and miracles. Jesus, on the other hand, granted the apostles to perform mighty deeds and miracles. Again, he said that he who believes in me will do more than these deeds. 512

“The child was growing and being empowered by Spirit” (2:40). That is, here, the heretics object, saying: How can God the Word be called infant and child? But we respond to them: Because you do not first accurately consider the facts, rather you erred on their attributions, which refer to them (the facts). For example, you should first consider the facts that happened, such as “God the Word became flesh,” 513 as John said, and “He was incarnated from the Holy Spirit and from Mary the Virgin,” 514 as the angel said, along with the three hundred and eighteen holy fathers; and he was born {fol. 41r} from the Virgin, as Paul said, “God sent His Son and was made of a woman.” 515 It follows appropriately that the Scripture called him infant, child, man, Son of Man, second Adam, and other such names. 516 Cf. John 14:12. John 1:14. 514 Cf. Luke 1:31, 35; and the Creed of Faith issued by the Council Nicaea in 325 C.E. 515 Gal 4:4. 516 While the other names abound in the Scriptures, “Second Adam” appears once, in 1 Cor 15:45. 512 513

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For if he was [a spiritual] 517 man whom God the Word took and dwelt in, and he accomplished the dispensation through him, (as) you say, then it was not necessary for Scripture to call him an infant, boy, child, son, human being, and so forth because this is common for everybody to be named these names, and again because this case was not new or unique.

But it was necessary for these names because even his appearance testifies to them. And this is new and full of wonder and worthy of marvel. While being God by nature, he became a human being by his grace. 518 And because this was new and unique, the Scripture necessarily called him who newly became a human being, an infant, a child, a man, a human being, the Son of Man, and so forth.

“His parents used to go to Jerusalem every year for the celebration of the feast of Passover” (2:41). That is, he (the Evangelist) called “his parents” Joseph and Mary and said this: When the time of the feast of Passover comes, they used to go up to Jerusalem to celebrate the Feast there, as the Law commanded, because the Law forbade the Jews to slaughter the Passover and to sacrifice in any city or village, but only at the temple in Jerusalem. 519 And it (the Law) commanded this for two reasons: First, in order not to sacrifice in different places to the demons and say that we sacrifice to the Lord, and second, because God was going a to forbid these sacrifices of the Law and the Passover of the Law. And when Jerusalem and its temple, that is, the place in which the sacrifices were slaughtered, will be uprooted because of their daring acts of the crucifixion of Christ, also those sacrifices of the Passover would cease and disappear by necessity. “And when he was twelve years old, they went up, as they were accustomed, for the celebration of the Feast, and after the days were completed, they returned. But Jesus the child remained in Jerusalem” (2:42–43a). That is, it was not for {fol. 41v} a simple reason that the Gospel said in this place that Jesus remained in the temple, but it indicated his bodily stature, saying: When he was twelve years old, he remained in the temple. 520 And it is required (to know) for what reason did he remain in the

In this partial lacuna I was able to see the last part of the word, i.e., ‫ ܢܝܐ‬next to a blurry ‫ ;ܚ‬therefore, my best reading came to be ‫“( ܪܘܚܢܝܐ‬spiritual”). Bar Salibi, who often quotes and summarizes Moshe Bar Kepha, wrote it as ‫“( ܫܚܝܡܐ‬simple”). See Bar Salibi, 295. 518 This is a shade of Philoxenus’ Christology: “Being God by nature, he became a human being by his will.” See A. de Halleux, Lettre aux moines de Senoun, CSCO, 231–32, Scriptores Syri 98–99; Louvain: Secrétariat du CorpusSCO, 1963), 9, 57; see also A. Vaschalde, Philoxeni Mabbugensis: Tractatus Tres de Trinitate et Incarnatione, CSCO, Scriptores Syri 9 (Louvain: Secrétariat du CorpusSCO, 1961), 119–20. 519 Cf. Deut 16:2, 5, 6. 520 Beginning with this sentence, Moshe Bar Kepha extensively uses Philoxenus’ commentary on Luke 2:42–49. While Philoxenus’ text is incomplete from the beginning and at its end, Moshe Bar Kepha’s text is complete. Cf. Philoxenus of Mabbug (text), 45, 49–51; Philoxenus of Mabbug (tr.), 45, 42–44. 517

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temple at the age of twelve? And we say: ̈In order to show that any culpable passion never rose in him, nor a dirty thought. And this is known because when he reached the age of twelve years old, during which passion began to arise in the child, he remained in the temple of God, persisting in the knowledge of God.

Again, we say that when he was twelve years old, he remained in the temple in order to demonstrate that not after he had rejected the bad thing he chose the good, as the good and righteous people do, but he had chosen the good in advance without knowing the bad. In what way? We say that people first know the bad thing because the passion of the body first arises in them, since they are born through marriage. And after they know the bad thing, they reject it and choose the good thing, aiming to live in virtue and righteousness. But Jesus was not so. For he did not first know the bad thing because the passion of the body did not arise in him, since he was incarnated not by marriage, but by the Holy Spirit. Thus, he chose the good thing in advance, without knowing the bad thing. Therefore, for this reason, he remained in the temple, when he was twelve years old, persisting in the divine knowledge of God in order to show that, not after he had rejected the bad thing, he chose the good thing, as the holy and virtuous people do; but he chose the good thing in advance, while the bad thing never touched him, as God who became a human being without change from being God. Again, when he was twelve years old, he remained in the temple because he is “the Sun of Righteousness,” 521 just as the prophet called him. And when he completed the twelfth course of years, he began to shine.

Again, when he was twelve years old, he remained in the temple, persisting in divine knowledge in order to teach us that from this age we should deny the world and its possession and begin on the work {fol. 42r} of virtues, and in the study and meditation of spiritual things, just as he left his physical home in Nazareth, and stayed in the temple of God, persisting in divine knowledge.

Thus one should not think that the age of twelve years is too young for this virtuous conduct. For this is neither too young nor immature for human thoughts. For if many people at this age come to partnership in marriage, how then are they not eligible to have partnership with the Holy Spirit? 522 This resembles John the Baptist; when he was at this age, he was in the wilderness, and he was given (the ability) to sense the spiritual wisdom from above because he was also growing in the Holy Spirit. And again, some people thought that because Jesus remained in the temple when he was twelve years old, persisting in the divine knowledge, that the first Adam was at Mal 3:20. It was and still is the custom in the Syrian monasteries to admit the novice at the age of twelve years old. 521 522

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this age of twelve years old when he was created. 523 Because they say that he (Adam) was able to obey God, not the tempter, and because at this age, he knew the desire for spiritual things, not (the desire for) the carnal; and he was able to stay in Paradise by keeping the commandment, and not being cast out to the work of this world as a result of his sin. But we say that Adam was created at thirty years old, at the age in which Jesus came to baptism, which is a new creation. Therefore, at the age in which the second Adam came to the second and new creation, at this same age, the first Adam was created. Thus, Adam was created in the first, old creation at the age of thirty.

“And when he was twelve years old, they went up, as they were accustomed, for the celebration of the Feast. And after their days were completed, they returned” (2:42– 43a). That is, when the days of the celebration of the feast in Jerusalem in the temple were completed, they returned from Jerusalem to Nazareth, their city.

“But Jesus the child remained in Jerusalem though Joseph and his mother did not realize, for they thought that he was with the people in their company. And when they had traveled a one-day journey, they searched for him among their relatives and among whoever knew them, but they did not find him” (2:43a–45a). That is, here, he meant by “their relatives,” “their race,” 524 just as it is written in the Greek (version). 525 And it happened that when they asked the people of their race, those who knew him, and they did not find him, [they thought that he ascended] into heaven to his Father, or [he was apprehended] by Archelaus, the son of [Herod], 526 {fol. 42v} and he was killed. 527

“So they returned to Jerusalem, searching for him. And after three days, they found him in the temple, sitting in the midst of the teachers” (2:45b–46a). That is, these three days preceded and typified the three days of his burial. Here, Joseph and Mary found him after three days. There, he rose after three days.

“And after three days, they found him in the temple, sitting in the midst of the teachers. And he was listening to them and questioning them. And all those who heard him were amazed at his wisdom and words” (2:46–47). That is, because he (the Evangelist) said that the child was listening to the teachers of the Jews and was questioning them, this demonstrated that his stature was not leading him, but he was leading his stature. For as children grow, their stature leads them in accordance with

The tradition of Adam being in the stature of a twelve year old when he was created was taken directly from Philoxenus of Mabbug. Cf. Philoxenus of Mabbug (text), 45, 51. 524 This could also be translated as “their extended family.” ̈ 525 Cf. Harklean, 277, which reads: ‫ܒܒܢܝ ܓܢܣܗܘܢ‬ ‫“ ܒܥܝܢ ܗܘܘ ܠܗ‬and they seek him among their race.” The word ‫ ܓܢܣܐ‬is also used to mean extended family. 526 All these obscured words were constructed and checked in Bar Salibi, 295–6. 527 Although brief, Ephrem relates the anxiety of Jesus’ parents to the possibility of being killed. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), III, 16, 20; Ephrem’s Commentary on Tatian’s Diatessaron, III, 16, 81. 523

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the size of their stature as much as the rational soul is able of affecting them. This is how the stature of a child leads him. But Jesus was not so; he himself was leading his stature. And this is known because when he was twelve years old, he was listening to the teachers of the Jews and questioning them, things that a twelve year old is unable to do.

Again, because he (the Evangelist) said that “He was listening to the teachers and questioning them,” he (Jesus) set a precedent 528 for the ones who question and the ones who are questioned. And look at his good order. For he is also the wisdom of God, he did not first question them. For if he had wanted, he could have asked them insoluble questions, tied and bound them. But, first, he was listening to them, and then questioning them. Now, it is required (to know) about what was he was listening to them? And we say that the Evangelist did not say. However, it seems that they were talking 529 to him about what the Law had already said. Again, they were talking to him about the coming of Christ, although they were not aware that he is (the Christ). And it is known that they were talking to him about his coming because of what Zechariah, Simon the captive one, 530 Hanna and the Magi spoke about him; the news of their words spread out in that entire region.

Next, it is required (to know) what was he questioning them about? And we say that he was questioning them about [spiritual] novelties. He (the Evangelist) meant by “his words,” “his saying,” and by [“his wisdom”] he meant the full meaning of his words. And that {fol. 43r} “they were amazed at his wisdom and words” indicated that he was questioning the teachers of the Jews about spiritual novelties; he asked them for answers. Otherwise, they would have not been amazed at him. But at the age of twelve years old, he was questioning them about spiritual novelties, requesting answers from them. Indeed, his teaching and questions were not in accordance with the age of his knowledge; it was in accordance with the ability of those who were listening to him. 531 And concerning that he (the Evangelist) said that “They found him sitting in the midst of the teachers,” he demonstrated that the teachers of the Jews greatly marveled at his wisdom and teaching, and for this reason they made him sit in their midst, which is the place of the teacher. Had they not greatly marveled at his wisdom and words, they would have not seated him in their midst, which is the place of the teacher, surrounding him from every place and listening to his teaching. For they were not yet filled with jealousy against him because they did not know him to be the Christ. Because they did not know him, they did not envy him. Instead, they Lit. “he set a law.” Lit. “they were questioning him.” 530 See footnote 153. 531 Cf. Matt 13:11, Mark 4:11, Luke 8:10. 528 529

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liked to learn from him. Thus, they greatly benefited from his teaching because they were of good conscience and without envy.

Again, we should also know this, that this stature of twelve years old is a middle (stature) because there are ages before and after it. Like what? For the one who is born until his swaddling cloths are removed is called a swaddling baby. And from the time when his swaddling cloths are removed until he ceases (to suck) his milk he is called an infant. And from the time that he ceased (to suck) his milk up to seven years old he is called a young child. And from seven years old up to twelve he is called a child. And from twelve up to eighteen years he is called youth. And from eighteen up to twenty-five years he is called a young man. And from twenty-five up to fifty he is called a man. Thus, when David was anointed for his kingdom, he was five or six years old, as we realized from a hint in the Scripture. 532 Jeremiah, on the other hand, when he was eighteen years old was preferred to the gift of prophecy. 533 And when Daniel was eighteen years old, he received the spirit of wisdom, and he judged and sentenced the priests, and rescued Susanna [from death].534 It being known that grace was granted because actions were performed, and not as a result of the measurement of age, {fol. 43v} this being inappropriate. These distinctions and differences of age and stature were found in the chosen ones for prophecy and ministry, but none of them had experienced what was seen in Jesus. I mean, when he was twelve years old, the teachers of the Jews were amazed at his teaching to such as extent that they seated him in their midst, and they surrounded him and learned from him. Moreover, he was not teaching and questioning them in accordance with his own knowledge, but in accordance with their ability and capability to hear. He is, indeed, the natural and eternal wisdom of God 535 the Father although he became a human being without change.

“And when they saw him, they were amazed” (2:48a). That is, even Joseph and Mary were amazed at him for two reasons: First, about the place where he was sitting in the midst of the teachers; and second, because they heard the words which he spoke with them, those teachers.

“And his mother told him” (2:48b). That is, see how Mary, in accordance with the earlier custom, speaks with him according to his stature and age, and not according to his teaching, saying:

“My son, why have you done this to us? For behold your father and I have been searching for you with much anxiety” (2:48c). That is, see how, although she saw and heard various things, she spoke inversely. She saw him sitting and heard his words, just as the teacher of the teachers, but she talked to him as with a child. And Cf. 1 Sam 16:11–13. Jer 1:5. 534 Dan 1:9. 535 Cf. 1 Cor 1:24 532 533

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it may have happened because of her amazement at him that her word was perturbed.

Now, for what reason did Mary call Joseph the father of Jesus, knowing accurately that he is not related in any (aspect) of his birth? And we say, she providently called him his father, seeing that it was not yet known to human beings that Jesus was conceived and born without marriage; and she did not want to reveal her virginity; instead, providently she called him his father, just as the Jews thought of Jesus as the son of Joseph, and as the words of the Jews indicated afterwards that they used to call him the son of Joseph. 536 Again, concerning what she said to Jesus, “We have been searching for you with much anxiety” (2:48c) can be understood as if the grace was deserting him.

But we should investigate what the Virgin did call “much anxiety.” And we say that after the celebration of the Feast had ended, they journeyed back for one day, thinking that he is with the people in their company. And after they had searched for him and did not find him, they returned to Jerusalem, but they did not immediately head toward the temple. For they never thought of this, that he (Jesus) would remain in the temple; instead, they went searching for him at [their friends] and at their homes, among those, in the days {fol. 44r} of the Feast, where they dwelt. But they did not find him. Then they went around Jerusalem for three days, but they did not find him. Afterwards, they headed for the temple, and they found him. Therefore, she said “anxiety”, not the day when they left Jerusalem, because they had thought that he was with the people of their company, nor the day when they returned to Jerusalem, because they thought that he remained with their acquaintances, for this (thought) could have reduced their anxiety. But she called the three days “much anxiety” during which they searched as with a lamp in all Jerusalem without finding him. Then, on the sixth day, they headed to the temple and found him. They found him on the sixth day, one day in which they left Jerusalem, and one day they returned, and three days when they were lost in Jerusalem, and the day in which they headed to the temple.

Or like this: the Virgin Mary called “much anxiety” the concern that she and Joseph had when thinking about him, that the people of Archelaus had apprehended and killed him, although they were told when they were in Egypt that “Those who seek the soul of the child (are dead),” 537 they were still thinking about what they had been told that “Herod is prepared to seek the child in order to kill him.” 538 It was this thought that she called “much anxiety.” 691F

692F

“He said to them, why do you search for me?” (2:49a). That is, why did he respond to them with such a harsh response? And we say, because she talked to him, as it Cf. John 6:42. Matt 2:20. 538 Matt 2:13. 536 537

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was the earlier custom, that he responded harshly in order to demonstrate that her authoritative word does not befit him. And also he responded harshly in order to take away the liberty of the mother from her, and to teach her that she did not choose to be his mother, but rather he, when he willed, became a son for her, making her his mother. 539 Again, he harshly responded in order to teach her, from now on, how she should to talk to him. “He said to them, why do you search for me?” (2:49a). That is, when he asked them Why do you search for me, he, now, reproached their thought and their weak opinion concerning him, saying this: Why do you search for me as someone lost? For if you had known me, you would not have searched for me as someone lost. As for me, I am not searching only for you, but for all human beings. And you are the ministers of my dispensation and not my guardians.

“Do you not know that it is necessary for me to be in the house of my Father?” (2:49b). That is, here, some impolite and foolish people thought that by “the house of my Father” he meant the house of Joseph and Mary. And [it is known] that this is not true for [many] (reasons): First, if that were what it is, he would have said, “[Do you not know] that in our house, {fol. 44v} or at your house it is necessary to be.” Second, if he had called “the house of my Father” the house of Joseph and Mary, he should not have answered them “Why were you searching for me” because they should not only search and ask for their only begotten son, but also for any slave if it happened to be lost. Third, he did not come to teach human beings that he is the son of Joseph and Mary and to call their house “The house of my Father” but that he was the natural Son of God the Father. Fourth, because when they called him the son of Joseph, he considered that a blasphemy, and even when they called him the Son of David, he only accepted it superficially, asking them, “How David, in Spirit, called him Lord.” 540 And we say that he called the temple “The house of my Father,” that is, the house which existed in Jerusalem, which is for God his Father, just as he said on another occasion from the mouth of God his Father concerning the 694F

The notion of Mary being “the chosen one” abounds in the Syriac literature, liturgy, and Common Prayers. See, for example, Jacob of Sarug’s depiction of Mary, the chosen one: ̈ ‫“ ܚܕܐ ܒܪܬ ܐܢܫܐ ܡܬܒܥܝܐ ܗܘܬ ܡܢ‬One ‫ ܘܐܬܓܒܝܬ ܗܝ ܕܛܒ ܡܢ ܟܠܗܝܢ ܫܦܝܪܐ ܗܘܬ܀‬:‫ܢܩܒܬܐ‬ female person was required from among the females, but she was chosen among all because she was more virtuous.” See P. Bedjan, Paulus, ed., S. Martyrii, qui est Sahdona, quæ supersunt omnia (Paris and Leipzig: Otto Harrassowitz, 1902), 622. As though from Mary’s mouth, St. Ephrem says: ‫ ܘܐܝܟ ܕܐܝܠܕܬܗ ܝܠܕܐ ܐܚܪܢܐ ܝܠܕܢܝ ܐܦ ܼܗܘ‬.‫ܒܪ ܥܠܝܐ ܕܐܬܐ ܫܪܐ ܒܝ ܘܗܘܝܬ ܐܡܗ‬ .‫“ ܝܠܕܐ ܕܬܪܝܢ‬The Son of the Most High came and dwelt in me, and I became his mother. And as I gave birth to him, the second birth, also he gave birth to me, the second birth.” See Hymnen de Nativitate (Epiphania), XVI, 11, p. 85. 540 Mark 12:36. 539

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temple: “For it is written that my house is called the house of prayer for all the nations,” 541 and so forth.

“Do you not know that it is necessary for me to be in the house of my Father?” (2:49b). That is, why did he say to Mary and Joseph that you do not know that “It is necessary for me to be in the house of my Father”? And we say, for many (reasons): because Mary called Joseph his father so that his silence may not become a testimony against him, but he said that “It is necessary for me to be in the house of my Father,” demonstrating that Joseph is not his father, but he had a hidden Father whose house is the temple.

Again, he said, “It is necessary for me to be in the house of my Father,” in order to teach Mary that she is his servant and one belonging to his dispensation since she bore him in flesh. Concerning nature, he is true God, the Son of God, whose house is the temple in Jerusalem. Again, he said, “It is necessary for me to be in the house of my Father,” in order to instruct the truth without reproaching [his father or] 542 his mother and without creating disturbing news among the Jews 543 because they were unable to hear that he was conceived by the Holy Spirit and not by marriage.

Again, he said, “It is necessary for me to be in the house of my Father,” in order to demonstrate that he was born not to stay in the house of Joseph and Mary, but in order to fulfill his dispensation. Again, he said, “It is necessary for me to be in the house of my Father,” in order to demonstrate that he did not go up to the celebration of the Feast like them because he had come unto his Father to fulfill his dispensation, and not unto his God for worshiping him, as they (his parents) came along with the rest of the Jews. And (he did this) in order to teach them that he is as the Son in the house of his Father, meaning in that temple, but they are as servants in the house of their Lord.

It is, therefore, necessary, here, to question the heretics as to whether Jesus called his natural Father “Father” when he said “It is necessary for me to [be in the house of my Father]”? Or [did he mean] Father by grace? 544 And if they said, {fol. 45r} He called God his Father by grace, and not by nature; he is, therefore, equal in the sonship with all the Jews because even they are the sons of God the Father by grace. And if his sonship is different from the sonship of the Jews, therefore, he is a natural Son of God the Father although he was called by human names because of his incarnation.

Isa 56:7; Matt 21:13; Mark 11:17; Luke 19:46. These two words were written in the margin. 543 This phrase can be literally rendered as “without disturbing the sense of hearing of the Jews.” 544 It is obvious here that by “heretics” Moshe Bar Kepha meant everyone who denies the divinity of Jesus; it is likely that he is making an apology responding to Muslims. 541 542

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“But they did not comprehend the saying which he had said to them” (2:50). That is, Joseph and Mary did not comprehend the saying which he told them that “In the house of my Father it is necessary for me to be” because it is possible that they thought he meant their house by “It is necessary from me to be,” and not the temple of God. And if he called God his Father by grace, why did they (his parents) not comprehend his saying, for behold, all the Jews were called the sons of God. But because he called God his natural Father, the Evangelist said, they did not comprehend his word. “And he went down with them and came to Nazareth, and he was subjected to them” (2:51a). That is, after he had demonstrated where it is necessary for him to be, and seeing that every son should be in the house of his father, he went down with Joseph and Mary, “And he was subjected to them”; but not as he was naturally obliged to be subjected to them as natural sons are subjected to their parents. He was not subjected to them as a natural son, but as a son by grace. And this is known, that he was not subjected to them as a natural son, because he said: “In the house of my Father, it is necessary for me to be,” and also because he said, “Who are my brothers,” 545 and so forth. Therefore, he was not subjected to them as a natural son, but he subjected himself to the parents by grace, he who is the natural Son of God the Father.

Now, for what reason was he subjected to Joseph and Mary? And we say in order for him to fulfill the Law in this because it is one of the commandments of the Law that the son should be subjected to his parents. 546 And also he was subjected to them in order to pay the debts of the sons who had not subjected themselves to their parents. For many sons trespassed this commandment that sons should be subjected to parents, and they did not keep it. Thus, they were debtors. Thus, he himself paid their debt. Again, he was subjected to them in order even to teach us to be subjected to our parents and honor them as long as they do not stop us from fearing God.

“He went down with them and came to Nazareth, and he was subjected to them” (2:51a). That is, why did the Evangelist not say that he was obeying them, but [he said] he was subjected to them, [knowing] that obedience is fit for sons and not subjection which is said with regard to a slave? And we say that he (the Evangelist) said, “He was [subjected] to them,” (in order) to demonstrate that while he is God by his nature, [he took] the image of a slave, as Paul said.547 {fol. 45v} And for the one who takes the image of a slave, it is fitting to say concerning him, “He was subjected.” Again, he said, “He was subjected to them,” in order demonstrate a new, unfamiliar and unusual subjection to which he was subjected, and not as a natural son. 701F

Cf. Matt 12:48. Cf. Exod 20:12, Deut 5:4. 547 Phil 2:6. 545 546

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And again he said, “He was subjected to them,” in order to show that by his subjection, he paid the debt of the sons who had not obeyed their parents, and also to the slaves who had not been subject to their lords. And as Jesus was, the sons were obliged to obey their parents for these [reasons]: because the father sows the seed for the birth of a son, and the mother receives the seed and conceives and the mother also endures the heaviness of carrying of the conception and the travailing and constraining of birth and nurturing. The father, on the other hand, labors in the work and in the nurture, and he teaches his sons the books and wisdom. Both (parents) lead the sons towards the completion of their stature and honor, making them heirs of their possessions.

But with regard to Jesus, none of these came from Mary and Joseph because Joseph did not sow, and Mary did not conceive and give birth in pains and constraints; 548 even her milk was a result of a miracle, just as it was her conception and her giving birth. 549 And it was not by her education that Jesus was educated and became wise, but as it is written concerning him, “He was growing in stature and in wisdom and in grace” as the second Adam. And as for their needs, it was not from the craft of Joseph or the work of Mary that he was fulfilled, but from the providence of Jesus toward them. To this fact the gifts of the Magi testify, because Joseph and Mary took them.

Again, slaves are obliged to be subjected to their lords; that is, the creatures are obliged to be subjected to their Creator because He created them and brought them from non-existence to existence and cares about them. Jesus, on the other hand, was not obliged to obey Joseph and Mary sons, nor as slaves to their lords, but because sons rejected obedience to their parents, and slaves rejected obedience to their lords; therefore, Jesus was subjected on behalf of sons and slaves. Now, when the Evangelist wanted to show that by his obedience, he paid the debts of the sons who had not obeyed their parents and of the slaves who had not been

Such contrasting beliefs seem apologetic. While the Christian mainstream believed that Mary gave birth to Jesus without pangs, the Muslims taught that Mary’s labor pains were harsh to such a degree that she wished to die (see Q 19:23). ‫ع اﻟﻨﱠ ْﺨﻠَ ِﺔ ﻗَﺎ َﻟﺖْ ﯾَﺎ‬ ُ ‫ﻓَﺄ َ َﺟﺎ َءھَﺎ ْاﻟ َﻤﺨ‬ ِ ‫َﺎض إِﻟَﻰ ِﺟ ْﺬ‬ ‫“ ﻟَ ْﯿﺘَﻨِﻲ ﻣِ ﺖﱡ َﻗ ْﺒ َﻞ َھﺬَا َو ُﻛ ْﻨﺖُ ﻧَ ْﺴﯿًﺎ َﻣ ْﻨ ِﺴﯿ�ﺎ‬And the pains of childbirth drove her to the trunk of a palm tree. She said, ‘Oh, I wish I had died before this and was in oblivion, forgotten.’” For a good survey on this subject, see P. Crone, “Jewish Christianity and the Qur’ān (Part Two),” Journal of Near Eastern Studies, 75.1 (2016): 16–19. 549 The tradition of Mary being exempted from the pains of birth is found in Ephrem’s Commentary; see Saint Ephrem: Commentaire de l’Évangile Concordant (1990), II, 6, 4; Ephrem’s Commentary on Tatian’s Diatessaron, II, 6, 63. In the Syriac Odes of Solomon (second century writܿ ܿ ing), Ode 19 confirms that the Virgin labored and gave birth without pain ( ‫ܘܚܒܠܬ ܘܝܠܕܬ ܒܪܐ‬ ̇‫ ;)ܕܠܐ ܿܟܐܒ ܠܗ‬the same Ode speaks concerning the Son receiving milk miraculously. See J. H. Charlesworth, ed. and trans., The Odes of Solomon (Oxford: Clarendon Press, 1973), 19, p. 81–82. 548

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subjected to their lords. Concerning him, he (the Evangelist) said that he was subjected to Mary and Joseph, not [merely that] he was obeying them, because subjection implies obedience, [but obedience] 550 does not imply subjection. Thus, the Evangelist nicely put it that when Jesus was twelve years old he was subjected to his parents in order to show that from that age when the sons [begin] {fol. 46r} to rebel against their parents, in this age, he began to be subjected. For until the age of twelve years old, the subjection of the sons to their parents is expected because of the weakness of the nature of the young stature. But from here (this age) and beyond, freedom becomes stronger, and desire arises, and the sense of discernment becomes obvious, that even here, it may be fulfilled what was written: “In the place where sin increased, there, grace overflowed.” 551 Therefore, this coming of Jesus to the temple does not resemble his earlier coming because in the earlier coming, they used to bring him in order to honor God in the celebration of the Feast, but this time, he came according to his will because, he testifies “It is necessary for me to be in the house of my Father.” And from here on, he discerningly was subjected to the parents of grace, in addition to the reasons that we mentioned above. “And he went down with them and came to Nazareth, and he was subjected to them” (2:51a). That is, concerning this, the heretics respond, saying that it does not befit for God to be subjected to parents who are human beings. [And] if he were not subjected to his natural Father, how would he render such subjection to human beings? And we say that to God the Father, who is his natural Father, is just and right not to be subjected because he is not lesser than Him. But here, because he became a human being and was born from the Virgin, and in his human birth was younger than Joseph and Mary, it became fitting for him to be subjected to those who are older than him in age and stature, and not this only, but on account of his [human] birth. Again, we say that it is not because he is God that he became subject to human being; far be it! Being God, all creatures are obliged to be subject to him; but because he became human, he was subject to them.

Again, we say that as he was approved by the testimony of his deeds that he is God; likewise, he was approved by the testimony of his subjection to the parents of grace. His subjection was not on his own behalf, but on behalf of others. For as they say, as he became a man and fulfilled the ministry for others and not for himself, likewise, he was subjected in order to pay the debt of others and not for himself. And similarly, he abided by the Law not for himself, but for others to redeem them from the curse of the Law, as Paul said. 552 In this way, he was subjected to his parents, This word was missed from the manuscript due to scribal error. Without it, the sentence would lack its subject. The context indicates that ‫“( ܡܫܬܡܥܢܘܬܐ‬obedience”) is the only possible subject. 551 Rom 5:20. 552 Gal 3:12. 550

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which is one of the commandments of the Law; he was subjected and fulfilled it for others. And if he had abided by the Law for himself, he would have abided by it till the cross. But he abided by it only until {fol. 46v} baptism. And after he had been baptized, he demonstrated different conduct.

Likewise, he was also subject to parents, which is one of the commandments of the Law, and he was subject before the baptism. But after baptism, he said to his mother: “What do I have to do with you, woman!” 553 And he said: “Who are my mother and brothers?” 554 and so forth. Again, before the baptism, he was circumcised and observed the Sabbath, and he abstained from certain food. But after the baptism, he received the uncircumcised and performed deeds on the Sabbath and said, “Not what enter the mouth defile him,” 555 and so forth. Therefore, it became known that he had subjected himself on behalf of others and not for himself.

Again, we say that on behalf of the disobedience of Adam, the obedience of Jesus happened, just as the Apostle said, “For as by the disobedience of one man, many were made sinners, so by the obedience of one, many were made just.”556

Again, we say that if Jesus was subjected to parents as everyone was, and not as God to human beings, then the Evangelist wrote superfluously about this subjection. For it was not necessary for the people to know that Jesus, the human being, was subjected to his parents, just as it was not necessary to be written concerning Isaac that he was subject to Abraham and Sarah, and Jacob to Isaac and Rebecca, and concerning the rest of the just and righteous ones who abided by this commandment of subjection. And because they were human beings by nature and were concerned about justice, it became clear that they were subject to their parents. And if Jesus was as one of them, it was not necessary for the Gospel to write concerning him that he was subject to his parents. But because his subjection was new and unusual—seeing that while he was God in his nature, he became a human being by his grace, and was subject to human parents—it became necessary for this subjection to be written of in his (Luke’s) Book. In a similar way, the blessed Matthew, if he had known that his (Jesus’) birth was like everyone else’s birth, he would not have written about it. But because he was aware that his birth was new and unusual, and not like that of everyone else, he wrote concerning him, saying: “The book of the birth of Jesus,” 557 and so forth.

John 2:4. Matt 12:48; Mkar 3:33. 555 Cf. Matt 15:11, Mark 7:15; it does not match the Peshitta. 556 Rom 5:19. 557 Matt 1:18ff. 553 554

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“And his mother used to keep all these words” (2:51b). 558 That is, even above, the Evangelist said, “Mary used to keep all these words and ponder them in her heart,” 559 and he also said that “Joseph and his mother were amazed at {fol. 47r} these things that were spoken about him.” 560 That is, if these things about Jesus were like everyone else, and his behavior was just like normal people, Mary would not have kept them, nor would have pondered them in her heart, nor would have Joseph and she been amazed at them. But because they were new and unfamiliar, and God became a human being, for this reason, she kept them and pondered them in her heart, and she and Joseph were amazed at them. They were amazed because the exactness of the mystery561 was not revealed even to them. For it was truly known that Mary conceived without marriage; but that she was conceived with and bore God who was incarnated and became a man, she had not yet known. And if the women who naturally conceived through marriage do not feel when the conception forms in them, then much less for Mary, who conceived in a way beyond nature, thoughts and words; she did not know that God was conceived in her. And since she did not know these things, she used to keep the words, which were said about him, and she used to ponder them in her heart, and she and Joseph were amazed at them. But after the Holy Spirit had descended upon the apostles in the upper room,562 He (the Holy Spirit) taught Mary about all these, likewise to the holy apostles and the others with them.

“And Jesus was growing in his stature and in his wisdom and in grace with God and men” (2:52). That is, he was growing in his stature as God the Word, who became a human being. In this manner, he was receiving nurture in his bodily stature. And concerning that he said, “He was growing in his wisdom,” it is not that he was learning and receiving additional wisdom from without and growing in it little by little. Instead, as his physical stature was growing, he was revealing and demonstrating his wisdom and grace with the ages of his body. He was not revealing and demonstrating {fol. 47v} his wisdom and grace more than the growth of his body, so that illusion and imagination would not be confused concerning him. 563 And also he did not show his wisdom and grace less than the growth of his body so that they may not be hidden or be considered as nothing because of their simplicity. But along with the growth of his body, he used to reveal and demonstrate his wisdom and grace little Moshe Bar Kepha extensively uses Philoxenus’ Commentary on the verse. See Philoxenus of Mabbug (text), 46, 52–53; Philoxenus of Mabbug (tr.), 46, 44–45. 559 Luke 2:19. 560 Luke 2:33. 561 The Syriac term is ‫ܚܬܝܬܘܬܗ ܕܪܐܙܐ‬. 562 Acts 2:1–4. ̈ 563 This is an allusion to the belief of the Phantastiasts (‫)ܗܓܓܝܐ‬ or Julianists. Their leader was Julian, bishop of Halicarnassus (c. 527). He taught that the body of Christ remained incorruptible before and after the resurrection. The Julianists were considered a sect of Miaphysites, but they were not accepted by the West Syriac Church. 558

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by little, such that, when he was twelve years old, “he sat in the midst of the teachers of the Jews and listened to them and questioned them.” 564 Thus, “they were amazed at his wisdom.” And it was just as the Evangelist said afterwards that those in Nazareth “were amazed at the words which he spoke, and so forth.”565

Therefore, the revealing of his wisdom and grace little by little, he (the Evangelist) called his “growth in wisdom and in grace.” Thus it is just as a person who became skilled in the art of Grammar, Rhetoric and any other art, and he makes himself ready [to travel] to any city. While at the beginning, he does not know anybody, little by little he becomes known by a few, then by many, and finally by multitudes; it is said concerning the one who grew in wisdom, without receiving addition to it, that he did reveal it, little by little, to the people. Likewise, Jesus Christ is by nature wisdom, 566 and the source of wisdom, and the giver of grace. 567 And the Evangelist said that he was growing in wisdom and in grace, since he was revealing these, little by little, to the people in accordance with the growth and stature of his body.

Thus, some people question, saying: What does it mean what he (the Evangelist) said, “He was growing before God and before people”? And we say this is what it is, that he was growing “before God” in stature and in wisdom and in grace: I say, he was circumcised, and he offered sacrifices, and he went up to the celebration of the Feast, and he observed the Sabbath, and thus, step by step, he observed and fulfilled all the Law. And concerning that he was growing “before the people” is this: he was growing before them in stature, since they little by little saw him growing in his stature till the age of thirty years old. And he was growing in his wisdom, since they used to hear his teaching, which he used to teach them in constant, continuous advance in accordance with their ability to hear. And he was growing in grace before them by means of granting them healing and through mighty deeds and miracles, which he used to perform before them. And again, because they used to see the spiritual conduct, which was flavored with his divine grace.

And again, we say furthermore: thus as a human being, he was growing before God, but {fol. 48r} as God, he was growing before human beings, seeing that he was little by little revealing and becoming known to them as God.

And again others this way: he was growing before God, seeing that he was bringing those human beings close to God. And he was growing before human beings, seeing

Cf. Luke 2:46. Cf. Luke 4:22. 566 It literally says “naturally” (‫ ;)ܟܝܢܐܝܬ‬cf. 1 Cor. 1:24, Christ as “the wisdom of God.” 567 Cf. Wisdom of Solomon 7:22; 1 Cor 1:24. In speaking of skillfulness in art and grammar as one level of wisdom and utmost wisdom as that which is shown in Christ, Moshe Bar Kepha might have drawn on Theodoret of Cyrus (d. 460). 564 565

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that he was bringing forth to them those of God because he is the mediator between God and human beings, just as Paul said concerning him. 568

And furthermore like this: he was growing before God, not as if God, like human beings, was seeing these (processes of growth) of Jesus and recognizing them as something new; rather he was growing in these of God, seeing that he, little by little came to be known as the Son of God and the co-nature of the Father. Because he became less than Him as a result of becoming a human being, he became known by witnesses through mighty deeds and miracles and works that he performed. And again, he was growing before God, seeing that he served His will, and little by little he fulfilled his dispensation in the flesh. And he was growing before the people, seeing that they believed him, and he loved them and was loved by them, just as Joseph was given as a mercy in the sight of his Lord and in the sight of Pharaoh, 569 and the apostles were given as a mercy in the sight of the people. 570

“And Jesus was growing in his stature and his wisdom and in grace before God and before men” (2:52). That is, again, the heretics 571 even here respond and say that the Evangelist said that Jesus was growing in wisdom and grace, and not that he was little by little and along with the growth of his stature revealing and demonstrating his wisdom and favor, as we have explained. But we say to them that even here the word of Luke stands without damaging our religion in any way because Jesus was growing in stature and in wisdom and in grace, not as God, but because he became a man. Therefore, when we believe his beginning in the human body and subsequent human deeds, we do not stumble in the way of divine providence. How? If it says that he was growing in stature, it became known that where he has no stature, he could not grow; and where he has a human soul, he could grow in wisdom and grace. It is obvious that where he has no soul, he could not grow in wisdom and grace. Therefore, the stature of his body is not from his Father, but from Mary, and even his human soul is not from his birth from the Father, but from this birth from Mary. 572 For this reason we say that from where his stature began to grow, from there also began in the growth of [his wisdom and grace]. Therefore, because he became a man, he was growing in his stature as he was growing {fol. 48v} also in his wisdom and in grace, and not because he is God. For the growth of his stature he 726F

Cf. 1 Tim 2:5. Cf. Gen 50:4. 570 Cf. Acts 2:47. 571 It is clear that Moshe Bar Kepha employs Philoxenus’ comments on this verse. While Philoxenus refutes Paul of Samosata (d. 268), Mani (d. 276), and Marcion (d. 154), Moshe Bar Kepha directs his arguments against the “heretics” of his days who would question the divine attribution to Jesus. Moshe Bar Kepha asserts that they could not hurt “our religion.” Cf. Philoxenus of Mabbug (text), 49, 65, Philoxenus of Mabbug (tr.), 49, 56. 572 Having “a human soul” is an argument against the Apollinarians who say that Jesus’ soul (mind) was the divine logos. 568 569

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was receiving in his body, but the growth of wisdom and grace he was receiving in his soul. Furthermore, as he was growing this way, he was not receiving additional wisdom and grace from without, but he was taking the wisdom and the grace from his Being, and he was adding and filling the senses of his incarnation, and step by step he nurtured them in accordance with the age and growth of his body.

Again, we say about them that we do not compare his nature to his (divine) dispensation, nor his divine to his human things. And we say that we never said that he did not grow in wisdom and grace, nor that he had not increased in wisdom and grace. Because he became a human being, he grew in wisdom and grace, as he grew in his stature. But they (the heretics) compare his nature to his divine dispensation, and his divine to his human attributes. They deny the general salvation that he brought about. And if they say that he was not growing in wisdom and in grace, they even deny the growth of his bodily stature. And since they deny this, they are found to be the disciples of Mani and Marcion, who reject the human nature of God the Word and the salvation that he brought about. Therefore, it became known that just as Jesus was growing in his body, he was growing in his soul in wisdom and grace. And concerning these increases, he received them not as God, but because he became a human being. And when he received them, he received them not from without, but from within, seeing that as the stature of his body was growing by itself and not from another stature, likewise, the wisdom and the grace with which his soul was growing were not from without. But he was taking them from his Being and filling the senses of his incarnation.

And after the Evangelist had reported about Jesus’ growth, it was reported about his baptism by John. Thus, he (the Evangelist) said it like this:

Chapter III “Now, in the fifteenth year of the reign of Tiberius Caesar, in the governorship of Pontius Pilate in Judea, and Herod tetrarch in Galilee, and Philip, his brother, tetrarch in Ituraea and in the region of Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas” (3:1–2a). That is, it is necessary to know that after the Romans had subjected the Jews, and imposed tribute on them, they set over them King Herod, who massacred the children of Bethlehem. 573 And after Herod had died, Archelaus, his son, rose after him. 574 And when this one died or was cast away because of [his stupidity] {fol. 49r} as some say, 575 Tiberius, the Caesar in Rome, rose and divided the region of the Jews into four parts, setting over each part one chief and governor. Over the region of Judea, he appointed Pilate, and over the region of Galilee, he appointed Herod, and over the region of ItuCf. Matt 2:16. Cf. Matt 2:22. 575 Eusebius relates that Archelaus lost his kingdom after ruling it for ten years; Eusebius in Syriac, 42; Eusebius, trans., 60. 573 574

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raea and Trachonitis, he appointed Philip, the brother of Herod, and over the region of Abilene, he appointed Lysanias. And each one of these four chiefs was called tetrarch, that is, a chief over one of the four parts; these things happened in this way as some had reported. 576

Other said it this way: (with regard to) the kingdom over the Jews which Herod controlled, and after him, his son Archelaus, Tiberius divided it into four parts, namely, the region of Ituraea, the region of Trachonitis, the region of Abilene. And over the region of Galilee, he appointed Herod, and over the region of Ituraea, they appointed Philip, and over the region of Trachonitis, [was appointed] a man whose name was not mentioned, and over the region of Abilene, a man called Lysanias. Thus, these four were called kings and chiefs. Each one of them was tetrarch, that is, he who rules one of the four parts. Now, that king whose name was not mentioned committed a certain stupidity, and that king who was removed, his authority was given to Philip, and this was the fourth chief in Ituraea and in the region of Trachonitis, which are two regions. Pilate, on the other hand, was not one of these four, nor was he a king, but he was a governor in Jerusalem along with all the region of Judea. And for this reason, he (the Evangelist) said: “In the governorship of Pontius Pilate in Judea.” And Pontius is interpreted as the Fifth One, or one of the five; for Pente 577 means five in the Roman [language]; 578 thus, he called this Pilate the Fifth, considering him with those four kings. Otherwise, this governor had two names, namely, Pontius and Pilate; or Pontius was a place, and he was called Pontius after that place. Concerning this, therefore, Luke said that in the fifteenth year of the reign of Tiberius Caesar of the Romans, when Pilate was governor in the region of Judea, and Herod was chief and ruler in the region of Galilee, and Philip, his brother, was chief and ruler in the region of Ituraea and in the region of Trachonitis, {fol. 49v} and Lysanias was in the region of Abilene, and Annas and Caiaphas were high priests of the Jews:

“The word of God came to John, the son of Zechariah, in the wilderness” (2:3b). That is, he called God’s commandment “the word of God”; and he named the desert “the wilderness.” Where John lived and what he said are these: in the year of these kings, chiefs, governors and high priests, which I said to you, God commanded John and came from the desert to the Jordan River. And Jesus was baptized by him.

“And he came into the entire region that is around Jordan, preaching the baptism of repentance for the forgiveness of sins” (3:3). That is, he was preaching the baptism

Eusebius credited Josephus for this information; Cf. Eusebius in Syriac, 43; Eusebius, trans., 60; Jewish Wars, III, 122, 124, 131. 577 ‫ ܦܐܢܛܐ‬is originally the Greek word for “five.” 578 By Moshe Bar Kepha’s time, the word “Roman” (rumaya) signified Byzantine, not Roman; hence he refers to the Greek language. 576

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of repentance, which was not commanded by the Law. Therefore, when the Jews heard his preaching, as if with wings, they were moving and coming to him from every place and region. For the Law was not only not offering repentance from sins, but it was also killing and destroying the sinners. Now, all that is necessary to say about baptism and repentance, along with the baptism of John, is said in the commentary of the Gospel of the blessed Matthew.

“As it is written in the book of the words of Isaiah the prophet who said” (3:4a). That is, this testimony brought by John the Baptist in order to say to the Jews that this baptism of forgiveness should not be unfamiliar before your eyes, seeing that Isaiah the prophet had previously prophesied about it, saying: “A voice that calls in the wilderness, prepare the way of the Lord.”579 Otherwise, Luke the Evangelist brought it in order to demonstrate that this John the Baptist, who preached the baptism of repentance, is the one concerning whom Isaiah had previously prophesied “The voice that calls in the wilderness,” and so forth.

“The voice that calls in the wilderness” (3:4b). That is, according to our other comments, he called John the Baptist “the voice.” And factually speaking, he named the desert “the wilderness” where John lived, but spiritually, (he means) the souls of the Jews who were emptied and desolated from the knowledge of God, particularly from keeping His commandments.580 “Prepare the way of the Lord” (3:4c). That is, he meant by “the way of the Lord” their souls, (that is to say): “prepare” your souls for the new laws which Christ the Lord is prepared to establish. 734F

“And make the paths straight in the plain for our God” (3:4d). That is, paths are in two kinds, either straight or crooked. The straight ones, on the one hand, are those which lead to the good thing. But the crooked ones are those which lead to the evil thing, just as the wise said concerning the wicked that pervert their paths, and their ways are crooked. 581 And this is what the Evangelist meant that you must make the crooked paths of your conduct straight, in order for the Lord Christ to willingly Isa 40:3. “Factually” and “spiritually” are the translations of ‫ ܣܘܥܪܢܐܝܬ‬and ‫ܪܘܚܢܐܝܬ‬, respectively; they refer to two kinds of biblical exegesis, historical and spiritual. These two kinds of exegesis (factual/historical and spiritual) were used by most Syriac exegetes beginning with Ephrem. See, for instance, E. G. Jr. Mathews, and J. Amar. St. Ephrem the Syrian. Selected Prose Works: Commentary on Genesis, Commentary on Exodus, Homily on Our Lord, Letter to Publius, The Fathers of the Church: A New Translation 91 (Washington, D.C.: The Catholic University of America Press, 1994). Although Moshe Bar Kepha uses these terms minimally in this text, he extensively used them in his Commentary on the Psalms. See J. Thekeparampil, “Introduction to the Book of Psalms by Moses Bar Kepha,” in Bringing Light to the World: Syriac Tradition Revisited. Essays in Honour of the Very Rev. Dr. Adai Jacob Corepiscopa, edited by S. Cherian, Shibu (Tiruvalla, Kerala: Christava Sahitya Samithy / M.S.O.T. Seminary, 2008), 48. 581 Prov 2:15. 579 580

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walk in them. {fol. 50r} “All the valleys will be filled, and all the mountains and hills will be leveled, and the rough will become smooth, and the difficult land a plain” (3:5). That is, when John the Baptist told them, prepare the way of the Lord and make the paths straight for our God, the listeners responded to him, saying something like: It is difficult for us to prepare the way of the Lord and to make his paths straight because there are many reasons that impede us: First, Satan and his powers; second, the natural passions of the body; and third, the divine laws which are difficult to keep. And toward these (concerns), John answered and said to them: The natural passions which are difficult for you, as they are like deep valleys and not leveled, will be easy for you in Christ, just as those valleys will be filled and become leveled. And Satan and his powers that are high and proud like mountains and hills will be humbled in Christ and will perish. And concerning the laws and commandments, which are inflated and difficult to observe, they will be easy to observe in Christ, just as a smooth and plain land. Again, additional (comments) that “All the valleys will be filled” (3:5a) means that all the humble ones will be exalted in Christ, just as “He who humbles himself will be exalted.” 582 And “All the mountains and hills will be leveled” (3:5b) means that all the proud will become humble in Christ, just as “He who exalts himself will be humbled.” 583

“And the rough will be smooth” (3:5c) means that tax collectors, the adulterers, the Magi, the bandits, whose conduct was crooked and corrupted became pure and holy; and they also walked in the way of the Gospel by Christ. “And the difficult land into plain” (3:5d) means that the difficulty of the Law turned into easiness through faith in Christ.

Again, additional (comments): “All the valleys will be filled” (3:5a) means that the good things that you lack will be filled in you. “And all the mountains and hills will be leveled” (3:5b). That is, also the evil things, which are excessive in you, will be taken away. “And the rough will be smooth, and the difficult land (will be) plain” (3:5c). That is, all the crooked and difficult doctrines which are not godly will become smooth and become one perfect way of the true faith.

“And every flesh shall see the life of God” (3:6). That is, “every flesh” refers not only to the Jews but also to all the peoples. And he termed “the life” Christ, just as he himself said: “I am the resurrection and the life.” 584 And he (the Evangelist) meant to say: All the peoples will see the Christ, who is the life by nature. And in him and in faith, they will live, just as the apostle said, “Everyone who believes in Matt 23:12. Matt 23:12. 584 John 11:25. 582 583

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him will live.” 585 And in the Greek (version), instead of life, it is written salvation: “And everybody will see the salvation of God;”586 that is, all the peoples will see the salvation that God the Christ has made. {fol. 50v} He also saved us from the three enemies: Satan, sin, and death, just as the angel said to Joseph that “He will save his people from their sins.”587 For in other manuscripts thus it is written, “And all flesh shall see the glory of God;” 588 that is, all the human beings will see the glory of God that is covered in the cover of the body. “And he said to the crowds, those who had come to be baptized: ‘Offspring of vipers! Who has shown you to flee from the wrath that is to come?’” (3:7). These are already explained by us in the Gospel of Matthew.

“And the crowds were asking and saying: What then should we do?” (3:10). That is, which crowds were asking him? It is known that they were Jews who came to him to be baptized by him. And why did they ask him, “what should we do?” Did they not know what they should do? And we say, because they had heard that he told them: Produce fruits of repentance and be baptized; that is why they asked him: Which deeds should we do, in order to repent as you say? And how should we behave after we become baptized? Shall we return to the work of our fathers and make sprinklings, sacrifices, and slaughters and the like? Or shall we work in a new way of conduct? Thus, for this reason, he (John) responded to them, saying:

“He who has two coats, let him give one to him who does not have any, and he who has food, let him do the same” (3:11). That is, do the commandments of the New Covenant. Each one of you who has clothes and food should give some to the one who does not have any, just as the blessed Paul said, “let your abundance be for their need,”589 and “Let the brotherly love continue; do not neglect the love for strangers.” 590 And even the Just Job said this: “I have not eaten my food alone.” 591

But why did he (John) preach to them new commandments before Christ the Lord of the New (Covenant) was revealed? And we say that even John was an apostle sent by the Father, just as he said: “He who sent me to baptize,” 592 and so forth; and Cf. Rom 10:9. Harklean, 279. 587 Matt 1:21. 588 I could not identify the source of these “other manuscripts.” The verse is not part of Diatessaron; the Old Syriac and Harklean have different readings; the verse is not extant in The Palestinian Syriac Lectionary of the Gospels either. With regard to the word order, this text follows the Peshitta with the exception of the word “glory” in the place of “life.” Moshe Bar Kepha may refer to “other manuscripts” of the Peshitta. 589 Cf. 2 Cor 8:14. However, the wording does not conform to the Peshitta. 590 Cf. Heb 13:1–2. Moshe Bar Kepha counts the Letter to the Hebrews among the Pauline letters. 591 Job 31:17. 592 John 1:33. 585 586

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the apostle has to preach new commandments to the crowds. And again, John has to preach new commandments because for this reason he was sent: to prepare the way for Christ. Preaching new commandments was to prepare the way of Christ because they are the commandments of the grace.

Now, for what reason did he (John) not openly tell them: Abandon the old Law and follow the new? And we say for many reasons: first, because he who destroys the Law and establishes another is God, the author of the Law, and not a human being. Second, because the new law by Christ had not yet been established. Third, because Christ did not come to abolish and destroy the old Law, but to fulfill it, just as he himself said, “I have not come to abolish the Law {fol. 51r} but to fulfill.” 593

“And also the tax collectors came for baptism and said to him: Teacher, what shall we do?” (3:12). That is, the tax collectors are of two kinds: those who sit on the roads and collect [the tithe] from travelers, and those who were commanded by the king to demand and collect taxes, tribute, and gains from the people. For here, the tax collectors were those who were commanded by the king to demand and collect taxes and tribute from the people. And for this reason, they were called tax collectors because they used to demand taxes. These tax collectors had bad character: first, they loved money; second, they used to overreach and cheat the orphans, the widows, and the rest of the people; third, they were very covetous; and fourth, because of their evil, Christ counted them among the adulterous.594 But these (tax collectors) highly respected John the Baptist, and they called him Teacher and asked him: What should we do? Thus, he said to them: “Do not demand more than what is commanded to you to demand” (3:13). That is, do not be covetous and overreaching as you collect taxes, tribute, and gains in excess of what is commanded by the king to collect, seeking to usurp have [the extra] for yourselves. But what is commanded by the king to demand and collect, collect only that.

“And the soldiers were asking him and saying: What shall we do also?” (3:14). That is, he called “stratia,” “military,” the military service, and “worker,” to the ones who serve, and he (the Evangelist) said this: the chief military (the soldiers) of the king asked him and said:

“And what shall we do? He said to them, do not commit violence towards anybody, and do not accuse anybody, and let your wages be sufficient for you” (3:14). That is, he meant by “your wages” the rations which the king allows to give as wages for their military work, and he said this: Do not do violence to anybody when you quarrel with him, and do not accuse anybody and cheat him, but let what the king allowed you to receive be sufficient for you. 593 594

Matt 5:17. Cf. Matt 11:31.

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Indeed, he called “reproach,” “quarrel,” and “accusation,” “cheat.” Therefore, it is necessary to know that those commandments with which John commanded the crowds are those of grace and of the New Covenant. Those (commandments) with which he commanded the tax collectors, however, are of justice and of the Old Law. But why did he do so? We say, as a wise physician, he gives each sick person a medicine that corresponds to his sickness; likewise, to the crowds who are simple and befitted for good things, he commanded them with exalted commandments of grace, but to the tax collectors and soldiers, because they were very bad and overreaching, he commanded them with a commandment {fol. 51v} of justice in order to take them away little by little from evilness and lead them toward virtue.

“And as the people were in expectation about John, and all were thinking in their hearts whether he is the Christ” (3:15). That is, for many reasons they thought him to be the Christ because of his [reputation], knowledge, and fame, and because of his virtue and conduct, and because he did command them new commandments of the New Covenant—“He who has two coats,” 595 and so forth, and because of his teaching and his admonition—“Produce fruits that befit the repentance,” 596 and so forth.

Now, watch how John was exalted to this extent till the crowds have expectation of him to be the Christ. And the latter part is also great, namely, that John knew their expectation and thoughts, “As the people were in expectation,” and “All were thinking in their heart.” Now, it is required [to observe] that since a human being does not know the thoughts of the heart because this is only of God, from where did John know their thoughts? And we say, one of two ways: either the Holy Spirit had revealed to him what was in their thoughts, or he simply deduced their thoughts through the words that he had heard from them.

“And John responded and said to them, I am baptizing you with water” and so forth (3:16). That is, this section is interpreted by us in the Gospel of the blessed Matthew the Apostle.

“And also many other things he was teaching them” (3:18). That is, “other things,” which are not written for us, John was teaching and preaching the good news to the people. Now, thus Mar Ephrem interprets this verse: “And he said many things like these, making supplication.” That is, he was making supplication to God, he was preaching to the people, or as he entreated the peoples, he was giving the good news. 597 In the Greek (version), this sentence is composed like this: “And thus, about many things and also other things, he was persuading the people as he was preaching.” 598 Luke 3:11. Luke 3:9. 597 This interpretation is not extant in Ephrem’s Commentary on the Diatessaron. 598 Harklean, 281. 595 596

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“But Herod, the tetrarch” (3:19a). That is, he is one of the four kings whom we had mentioned above who held one of the four parts of the region and kingdom of the Jews.

“Because he had been reproved by John on the account of Herodias, the wife of Philip, his brother, and on account of all the evil things that he had done” (3:19b). That is, why did he reprove him and not allow him to take the wife of his brother? We have said it in the Commentary of the Gospel of Matthew.

“And he added this also to all these above: he imprisoned John in prison” (3:20). That is, it was not at this time when Herod imprisoned John and killed him, but at the time to which Mark the Evangelist referred. 599 But Luke placed the imprisonment of John here, not because it is its time but because he was laying down the story of John, so he attached his imprisonment to his story.

“And it happened, {fol. 52r} when all the people were baptized, Jesus also was baptized” (3:21a). That is, why had Jesus not been baptized before or in the midst of the people, but after all the people? And we say, because he was prepared to take the priesthood of the Law from John, he let him complete the ministry by its means, and by its means, he baptized all the people who came to him for the forgiveness of sins. 600 Afterwards, he will be baptized and will take it from him, and that is what happened. 601

“And while he was praying, the heavens were opened” (2:21b). That is, it is necessary to investigate why Jesus prayed? And what was his prayer? And we say that he prayed not because he was in need, for God is the receiver of the prayer, for he had heard the prayer of the sinful woman 602 and the Canaanite woman, 603 and many others. And also now he receives along with his Father and his Holy Spirit the prayers of the believers. Therefore, he prayed not because he was in need, but for this reason-in order to establish a precedent for the priests in their prayers. And this is Mark 6:16. The tradition that Jesus took the priesthood through his baptism by John is found in Ephrem’s Commentary on the Diatessaron. A significant part of Ephrem’s Commentary on this verse is missing from the Syriac text. However, by comparing the translation of the Armenian version of Ephrem’s Commentary, we realize that Moshe Bar Kepha was drawing on and quoting from Ephrem’s Commentary on Tatian’s Diatessaron in its own Syriac language. Moshe Bar Kepha’s Syriac quotation of Ephrem’s Commentary could provide a genuine recovery of the original Syriac text of St. Ephrem. Ephrem’s Commentary on Tatian’s Diatessaron, IV, 85. 601 Like Ephrem, Jacob of Sarug explained the succession of the priesthood from Moses all the way to John, from whom Jesus received it and handed it to the apostles. See MarJacobi Sarugensis, Vol. 1, 191–192. See also the edition of Jacob of Sarug’s Homily on Epiphany by T. Kollamparampil, Jacob of Sarug’s Homily on Epiphany, Texts from Christian Late Antiquity 4, Homilies of Mar Jacob of Sarug 2 (Piscataway, NJ: Gorgias Press, 2008), 62–63. 602 Luke 7:39. 603 Matt 15:28. 599 600

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known because he had not been baptized for himself, but in order to be the precedent for believers to be baptized. Likewise, he had not prayed for himself, but in order to be the precedent to the priests to pray for the Father to send the Holy Spirit on the baptism with which they baptize believers.

Again, concerning that he prayed before the baptism: had he prayed before the baptism, he would have prayed before the [proper] time. That is, he had not prayed in the baptism because he was not praying for himself to send the Spirit for him. But he prayed to the Father after he had been baptized, in order to send the Holy Spirit over the baptism and to sanctify those who would be baptized. And this is known because after he had been baptized, and after he had prayed, the heavens were opened and the Holy Spirit descended. And just as Jesus prayed not before baptism, nor during his baptism, but after he had been baptized, thus—in this, [the priest shall] not (pray) before he was baptized, nor during his baptism, but after his baptism—he became a priest, and he prayed to the Father to send the Holy Spirit over the baptism and sanctify it. Therefore, it became known that for this reason Jesus prayed, not because he was in need, but in order to be, in his prayer, the precedent to the priests to pray while they baptized, as he became the precedent for the baptized ones in his baptism.

Now, what was his prayer? And we say that Philoxenus said that it was this: 604 “For I am, O Father; I have become a human being according to your will, and since I was born from the Virgin till now, I have completed those of the human nature, and I have observed and also fulfilled the commandments, mysteries and the types of the Law. And now, I have been baptized, and I have prepared the baptism to be the spiritual womb which gives birth anew to the human being. And just as John became the last one of the priests according to the Law, likewise, I will be seen as the first of the evangelical priests. And You, O Father, by means of my prayer, open the heavens and send Your Holy Spirit [upon] this womb [of baptism. And as he (the Holy Spirit) dwelt in the womb of the Virgin and embodied me from her, so may he (the Holy Spirit) dwell in the womb of this baptism and sanctify it, and form human beings,] 605 {fol. 52v} and bear them from it as new human beings, making them Your sons and my brothers, and heirs for Your Kingdom. And whatever the priests of the Law, from Aaron till John, were unable to effect, let the priests of the New Testament be able to do because I will be for them the precedent and the first in this prayer. And whenever they baptize and pray to You, and ask you, send the Holy Spirit over the baptism in which they baptize. While now, along with me, the Spirit is openly appearing, let this also be known to them: he [Holy Spirit] will covertly The whole “prayer” was literally cited by Moshe Bar Kepha till the end of the verse. See Philoxenus of Mabbug (text), 50, 69–70; Philoxenus of Mabbug (tr.), 50, 59. 605 The above lacuna was reconstructed from Philoxenus’ text. Philoxenus of Mabbug (text), 50, 97. 604

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descend and fulfill the service of the New Testament through them. For this I became a human being, and as a high priest, I pray before You.”

“And when he prayed, the heavens were opened, and the Holy Spirit descended upon him in the likeness of the body of a dove” (3:21c–22a). That is, the heavens, which Adam closed by the transgression of His commandment, Christ opened by his baptism. And if the Spirit that descended upon the baptized ones also descended upon Jesus, he (the Spirit) would have descended upon him (Jesus) inside 606 the baptism, 607 not after he had been baptized and ascended.

And for what reason did the Spirit descend upon him here in the baptism? And we say in order for Jesus himself to place the Spirit in the baptism to sanctify it. Again, the Spirit descended upon him here, in the baptism, in order to demonstrate that he is God. When, therefore, the Spirit descended upon him, here, surely he (the Holy Spirit) declared him as the Son of God, not that he (the Holy Spirit) newly made him the Son of God, as the heretics say. For since the Son of God was hidden from the human beings who were not convinced that God has the same nature [of God], and when the Son became a human being, he was also covered with the flesh. Here, at the baptism, the Holy Spirit descended upon him, showing him to be the natural Son of God, who was hidden from before, and behold, he is revealed and known. Therefore, when the Spirit descended upon him, he (the Holy Spirit) surely showed him that he is the Son of God, not that he (the Holy Spirit) newly made him the Son of God. Now, why did the Spirit appear here in the likeness of a dove and not in the likeness of another body? And we say, in order to give birth to spiritual chicks in the womb of baptism. And again, the Holy Spirit was seen in the likeness of the body of a dove because the dove is pure, calm, and gentle. He will be known as pure, calm, and gentle not only through his deeds and teaching, but also through the appearance of the Spirit, who became witness for him [that he is the Son] of God. Again, he (the Holy Spirit) was seen in the likeness of a dove in order to [make known to many ] [ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .] 608

Chapter IV {fol. 53r} to you because you do not accept me, nor do you believe in me. And another reason for which he brought them these examples is: when I perform miracles and mighty deeds to some people and bestow help and healing, I do not consider The word in the text is ‫( ܓܘܪܢܐ‬γουρνα) (“the vessel of baptism”); but I prefer to read it as it was quoted by Bar Salibi, as ‫“( ܒܓܘܗ‬inside”). See Bar Salibi, 304. 607 Alternatively, this could be rendered as “during the immersion.” 608 Several folios are missing; they contains the accounts of Jesus’ genealogy (3:23–38), Jesus’ temptations (4:1–14), and the first part of Jesus’ account in the Synagogue in Nazareth (4:15–25). 606

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natural kinship, nor do I reckon race, nor the partnership of the city in which I grew up, but the true faith and conscience which I have toward them. And for proof take this: Elijah the prophet was not sent by God to the widows of his kinship by race in the time of hunger, but to that foreign (widow) from among the Gentiles, who was more virtuous than the Israelites. 609 And also Elisha the prophet did not consider the kinship when he purified the leper, but [he considered] the faith of whom who got purified. For this reason he purified Naaman, who was more virtuous than the Israelite lepers. 610 He did not purify those (Israelite lepers) because they did not believe. Likewise, even you, who are the members of my city, you would not receive anything from the mighty deeds and miracles, which I perform because of your bad will and because of your disbelief.

It is necessary to know that Naaman was a man from among the Gentiles, an Aramean, that is, Syrian; and in the Greek (version), instead of Aramean it is written Syrian. 611 For the Syrians are from the region of Syria. 612

“And when they heard these things, all who were in the synagogue were filled with wrath” (4:28). That is, why and on the account of which words that they heard him speaking were they filled with wrath? And we say from those words which he said, “Today, this book was fulfilled,” 613 and Isaiah had prophesied about me, 614 as he attributed to himself honor and glory; and because he said, “A prophet is not accepted in his country,” 615 and because he attributed to himself the proof and honor of Elijah and Elisha the prophets. 616 It is obvious that when Elijah the prophet stopped the rain from falling, it was not Elijah who stopped it, 617 but Christ, the Word of the Father, responding to Elijah’s prayer. And when Elisha purified Naaman, 618 it was not Elisha who purified and healed him, but the type of Christ, responding to Elisha’s intercession. Therefore, the purification of Naaman in the Jordan [River] carried the type and symbol of Christ, who was prepared to purify us from sins, which are the leprosy of the soul, through the baptism in the Jordan. Cf. 1 Kgs 17:9ff. Cf. 2 Kgs 5:1ff. 611 Harklean, 288. 612 Ephrem, who is called “Syrian,” comments: “But the Lord honored the Arameans more than them (the Jews).” See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), 70; Ephrem’s Commentary on Tatian’s Diatessaron, XI, 24, 186–187. 613 Luke 4:21. 614 Luke 4:17–18; Isa 61:1. 615 Luke 4:24 616 Like Ephrem, Moshe Bar Kepha discusses which words caused the Nazarenes to become angry at Jesus. But Moshe Bar Kepha does not cite Ephrem’s argument against the Marcionites. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XI, 23 and 24, 70–72; Ephrem’s Commentary on Tatian’s Diatessaron, XI, 23 and 24, 186–187 617 1 Kgs 17:1. 618 2 Kgs 5:10, 14. 609 610

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“And they rose up and cast him outside of the city, and they brought him up to the ridge of a hill upon which their city was built” (4:29a). That is, he meant by “the ridge of the hill” the overhang at the end of the hill, beneath which there is a gulf and great depth. “To cast him down from the steep place” (4:29b). That is, they did not cast him down, but they cast down their souls from the ridge, the high, the exalted steep place, which is heavenly Jerusalem.

“But he passed through them and departed” (4:30). That is, for what reason did he give himself to let them bring him to the ridge of the hill, but he did not give himself to be cast down from the steep place? And we say that he let them take him in order to reprove them because they committed so much [wickedness +] {fol. 53v} their attack on him. And for two reasons he did not let them cast him down: First, because the time of his passion had not yet arrived; second, in order to teach us that even when we enter into temptation, we should not lose hope, but on the contrary, we should expect God to deliver us. 619 And when he delivers us, just as the blessed Paul said, “God is faithful, who will not let you be tempted more than your ability, but He will provide release from your temptation” 620 and so forth.

“And he went down to Capernaum, a city of Galilee” (4:31a). That is, he often used to go down toward the Galileans because they were unbelievers, haughty and proud, in order to heal them by means of his teaching and by the signs which he used to do for them. “The healthy ones have no need for a physician, but those who are very sick.” 621 And it is known that the Galileans were proud and haughty because our Lord himself said: “You, Capernaum, you exalted yourself up to heaven, but you will fall down to hell.” 622

“And he used to teach them on the Sabbaths” (4:31b). That is, it is required [to know] about what he was teaching the crowds, and what he was saying to them. And we say, about many [things]: First, that the Law had prefigured and typified him (Christ) in many ways: “Moses had written about me, if you believe his books.” 623 Second, the prophets had prophesied about me 624—how else are the other books of the prophets to be fulfilled except in this way? Third, the time of the Law is like a Moshe Bar Kepha elaborates on Ephrem’s reasons for not letting the people of the Synagogue of Nazareth cast him down, adding that the Lord teaches us to endure temptations and not to lose hope. This lesson was vital to Moshe Bar Kepha’s apologetic intention in responding to “the heretics of his day.” Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XI, 23 and 24, 72; Ephrem’s Commentary on Tatian’s Diatessaron, XI, 23 and 24, 187 620 1 Cor 10:13. 621 Cf. Mark 2:17, Matt 9:12. 622 Luke 10:15; Matt 11:23. 623 John 5:46. 624 Cf. Luke 24:44. 619

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shadow and has passed, and the time of the Gospel, the new one, has come.625 Fourth, in order for them to confess and believe in One God, who is the Father, the Son and the Holy Spirit. And this is known because it is said, “This is my Son,” 626 and because “As the Father has life in Himself, likewise, he even granted the Son to have life in himself,” 627 and “I and my Father are one,” 628 and “The Spirit which comes from the Father,” 629 and because of what he said to the disciples: “Go, make disciples, and baptize all the peoples in the name of the Father, the Son and the Holy Spirit.” 630 Fifth, that the people should abandon evil deeds and do good deeds. And this is known because of “Enter into the narrow door,”631 and “Whoever looks at a woman in lust,” 632 and so forth. Sixth, that the people should despise the things of this world and hope for the Kingdom of Heaven: “Go! and sell all that you have, and give it to the poor,”633 and so forth. Therefore, he used these [sayings] and similar things to teach the crowds, and he even taught us the same teaching through his disciples and through the Gospel. Now, why did he always use to teach on the Sabbaths, that is, on the days of the Sabbath? This has been explained by us in [the book of] Superior Theories. 634

“And they were astonished at his teaching because his word was authoritative” (4:32). That is, “his word was authoritative” shows us many things. First, with the authority that befits God, he was commanding the unclean spirits of diseases to depart from human beings by means of his authority that befits God, and they used to depart; second, he used to make laws by his own authority, just as “But I tell you, whoever angers his brother,” 635 and so forth, and “Whoever looks at a woman in lust,” 636 and so forth. He was not like the Scribes and the Pharisees, who made their laws, but as those laws were made by Moses, just as the blessed Matthew said, “He was teaching them as the authoritative one, and not as their scribes.” 637 [+] {fol. 54r} Third, he used to teach them the lessons as if from himself: “But I say to you” these things, and not as the prophets who were saying: “Thus the Lord said to Cf. 2 Cor 5:17. Luke 9:35. 627 John 5:26. 628 John 10:30. 629 John 15:26. 630 Matt 28:19. 631 Matt 7:13. 632 Matt 5:28. 633 Matt 19:21; Mark 10:121. ̈ ̈ ‫ܬܐܘܖܝܣ‬. 634 The Syriac title of his book is ‫ܥܠܝܬܐ‬ 635 Matt 5:22. 636 Matt 5:28. 637 Matt 7:29. 625 626

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me,” 638 and so forth; and for all these [reasons], he (the Evangelist) justly said that “They were astonished at his teaching.”

“And there was in their synagogue a man who had an unclean spirit” 639 (4:33a). Mark said, “who had a defiled spirit.” 640 That is, “unclean” is distinguished from “defiled” in this way: the unclean is resulted from one’s action; the defiled is resulted from God’s Law. For example, the one who touches the bones of a dead person becomes defiled according to the Law till evening.641 But this devil is both defiled and unclean. The unclean resulted from the act of adultery, fornication, murder and so forth; but the defiled one is according to the Law of God. Although it was not only this demon, but also all the demons who are both unclean and defiled. “And he cried in a loud voice and said, leave me; what is there in common between us and you, Jesus the Nazarene?” (4:33b–34a). That is, yesterday, you asked him for worship on the mountain, 642 but today, [you say] “What is there in common between us and you, Jesus?” and you call him “The holy one?” (Lk 4:34). For he called him Nazarene in reference to the city in which he (Jesus) grew in the flesh, namely, Nazareth. 643 “Have you come to destroy us” (4:34b). That is, the demon called “his destruction” “his departure from that man.”

“I know who you are, you are the holy one of God” (4:34c). That is, the demon knew Jesus, but not by means of his nature had he this knowledge, but rather, by means of the prophecy of Zechariah the priest, and Simon the bound one, from the

Isa 8:3, and many other places repeated by many prophets. Peshitta adds “of the devil” (‫)ܕܫܐܕܐ‬. The word appears in the commentary after a few lines. 640 Mark 1:23. 641 Cf. Lev 21:1–12. 642 In reference to the temptation on the high mountain, cf. Matt 4:9, Luke 4:7. 643 Moshe Bar Kepha exposes the deception of this devil, pointing out that the devil calls him “Jesus of Nazareth” to imply a man residing or coming from Nazareth, not “the holy one.” Bar Salibi, who often quotes Moshe Bar Kepha, brought up the tradition of the Syriac interpretation that the messianic prophecy in Isa 11:1 was fulfilled by Jesus. J. Sedláček, and J.B. Chabot, Dionysii bar Salibi Commentarii in Evangelia, CSCO, Series Secunda, Tomus 98 (Paris: Typographeo Reipublicae, 1906) 124. This tradition of interpreting Isa 11:1 originated with Ephrem, who explained that the equivalent of the Syriac word “branch” ̇ ‫ܗܘܬ ܡܪܝܡ ܣܬܐ ܘܦܪܥ‬ (‫ )ܢܘܪܒܐ‬is “Nazarene” (‫ נֵ ֶצר )ܢܨܪܝܐ‬in Hebrew. He says: ‫ ܢܘܪܒܐ‬.‫ܡܢܗ‬ ܿ ܿ ‫ܕܢܫܡܠܐ ܟܠ‬ ܼ ‫ ܒܢܨܪܬ ܐܬܪܒܝ‬.‫ܕܢܫܡܠܐ ܪܐܙܐ ܕܢܒܝܘܬܐ‬ ܼ .‫“ ܢܨܪܝܐ ܐܝܟܢ ܕܟܬܝܒ‬Mary became the vine, and the shoot, that is the Nazarene, came from her, just as it is written. In order to fulfill the mystery of prophecy, He was brought up in Nazareth to fulfill all.” See T. Lamy, ed., Sancti Ephraem Syri hymni et sermones quos e codicibus Londinensibus, Parisiensibus et Oxoniensibus descriptos edidit, Latinitate donavit, variis lectionibus instruxit, notis et prolegomenis illustravit (Mechliniae: H. Dessain, 1886) 539–542. 638 639

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preaching of John the Baptist, and from the voice of the Father from heaven on the Jordan: “This is my beloved Son.” 644

Why did the demon praise Jesus, calling him “The holy one of God,” when he (the demon) is his adversary? And we say, because he (the demon) felt his power with which he (Jesus) can cast him out from that man; thus, he (the demon) deceptively praised him (Jesus), hoping that through such praising, he (the demon) would steal him in pride and desist from casting him out; in exchange for his (the demon’s) praise he (Jesus) may reward him and leave him alone. But “the deceitful man shall not easily find his prey,” 645 just as the wise had said. And neither the blessed Paul and Barnabas accept the praise of the demon who penetrated in that diviner woman, saying to her, these people are the servants of God. 646 But Paul rebuked him, and cast him out. 79F

80F

“And Jesus rebuked him and said, shut your mouth and depart from him” (4:35). That is, look that he did not pray as one of the prophets, nor did he say in the name of the Lord, depart from him, but he said in a command and in authority: “Shut your mouth and depart from him,” because he is God, the omnipotence. And this is what was said above, that “his word was authoritative.”

It is required (to know) why Jesus did not let the demon preach to him and praise him. And we say, for many (reasons): First, in order not to think that he is taken by pride and thus taken in by the praise of the demons. Second, because he was not in need of the testimony of the demons, seeing that the deeds that he testified to him that he is God the incarnated. Third, in order for the demons not to persist in this every time, provoking the envy of the scribes and the Pharisees to attack him before the time of the passion. Fourth, the proclamation about Christ that he is the holy one, and the living God, and so on, is to be the proclamation and ministry of the apostles, and not {fol. 54v} of devils and demons.

“And the demon cast him down in the midst (of them)” (4:35c). That is, for this reason the Lord permitted him to cast him (the man) down in order to let the cruelty of the demon be more known, and, at the same time, the healing of Christ be more manifested.

“And he departed him, though he did not harm him at all” (4:35d). That is, in emphatically saying, “Though he did not harm him at all,” he demonstrates that the demon was prepared to do harm to the man before he departed from him, but Christ did not allow him to do this.

“And a great amazement seized everyone” (4:36a). That is, because the Jews thought of him as one of the holy or virtuous men. [Now] when they saw him casting deMatt 3:17. Prov 12:27. 646 Acts 16:17. 644 645

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161

mons not by means of prayers as the prophets did, but in authority and command as God, concerning this all the people were amazed and marveled at him.

“And they were talking with each other and saying: What is this word with authority and power that he commands the unclean spirits and they depart?” (4:36b). That is, his word with which he commanded the unclean spirits and departed the human beings, was it divine or human? It is proven that it is divine.

“And news about him spread in all the region surrounding them” (4:37). That is, “news about him spread” means when he authoritatively commands the demon by word alone, and they depart from the people, as well as about other matters. And by “the regions surrounding them” he meant the regions surrounding Galilee.

“And after Jesus went out of the Synagogue, he entered the house of Simon” (4:38). This account concerning the mother-in-law of Simon is interpreted by us in the Gospel of Matthew. 647

“And at the setting of the sun, all those who had sickness who were sick with various sicknesses brought them to him” (4:40a). That is, by saying, “all those who,” he includes many, countless sick persons.

“And he laid his hand upon each one of them and he healed them” (4:40b). That is, why did he lay his hand on them while he was able to heal them by a word alone? And we say, in order to demonstrate that he granted his body a divine operation; thus, he had along with his body one operation. For example, when the iron unites with the fire, it possesses its operation and becomes burning iron, resulting from the fire and through it, it possesses one burning operation.

“And also the devils were departing from many, crying out and saying, you are the Christ, the Son of God. But he rebuked them and did not allow them to say that he is the Christ” (4:41). That is, for what reasons he did not allow them to say that he is the Christ? We have said them already above. 648

“And in the morning, he went out to a deserted place” (4:42a). That is, to a deserted place, which is destitute of human beings, he often used to go out for two reasons: first, in order not to be thought of as one who loves self-glory and he is always attached to the people. Second, in order to teach us also that when we seek to work righteous works, we should leave the deluded crowds and troubles and go out to the place where there is silence and rest. “And the crowds sought him, and they came to him and held him so that he might not depart from them” (4:42b). That is, because he was fully useful, be it in teaching or in deeds, and for that the crowds sought him, and when they found him, they held him. 647 648

Matt 8:14–17. See his commentary on Luke 4:35.

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“But Jesus said to them, it is necessary for me to preach the Kingdom of God also to other regions” (4:43a). That is, for the benefit of all people, not only in one city he used to preach, but in many [cities] he preached the Kingdom of Heaven, which the Law had not preached.

“And for this I was sent” (4:43b). That is, to preach the Kingdom of God the Father. For although he was sent as an emissary, he is the natural Son of the Father.

“And he was preaching in the Synagogues of Galilee” (4:44). That is, for what reason did he preach and teach in the Synagogues? We have said why above. 649

Chapter V & VI “And it happened that as the crowd gathered around him to hear the word of God, and he was standing beside the lake of Gennesaret” (5:1). That is, this chapter, which is on the calling of the disciples (Lk 5:1–11), and on the leper (Lk 5: 12–16), and on the paralyzed (Lk 5: 17–26), and on the call of Matthew the Publican (Lk 5:27–29), and on the murmur of the scribes and Pharisees when they watched him eating with Publicans and sinners (Lk 5:29–32), and on the disciples pulling out the grain-heads on the Sabbath day, shelling them and eating them (Lk 6:1–5), {fol. 55r} and on naming the apostles (Lk 6:13–16), and on the blessing (Lk 6:17–23), and on the commandments (Lk 6:27–49), and on the servant of the centurion (Lk 7:1– 10)—all these chapters we have already explained in the Gospel of the blessed Matthew the Apostle. “After stopping his speech, he said to Simon: Go out to the deep (water) and cast your net for fishing” (5:4). That is, just as he (Christ) caught the Magi, making them his own by the means they were accustomed to—namely, by the star, seeing that they used to worship stars— likewise, he caught the apostles, making them his own by means of fishing for fish in that day, 650 by what they were accustomed to.

“Simon responded and said, Rabbi, we have toiled all the night but we have caught nothing” (5:5a). That is, in this way, the prophets had toiled with the Israelites. He (the Evangelist) symbolized the time of the prophets’ labor as “the night time.” But they (the Israelites) did not learn. 651

“But at your word, I will cast the net” (5:5b). That is, in your name I will cast the net into the sea.

Unfortunately, Luke 4:16—the passage for which Moshe Bar Kepha comments on “Why Jesus used to preach in the Synagogue and in the Sabbath”—is on a folio that is missing from the manuscript. ̇ (“in that day”); however, I think this is a scribal er650 The manuscript reads ‫ܒܗܘ ܝܘܡܐ‬ ̇ ror for ‫“( ܒܗܘ ܡܐ‬by means”). This better fits the meaning, and the sentence becomes parallel to the previous sentence regarding the Magi. 651 Literally, “they did not become disciples.” 649

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“And when they did this, they caught very many fish” (5:6a). That is, in this way, the apostles spread the Gospel and caught, i.e., they made disciples of it (the Gospel) very many people. Thus, in this miracle of the fishing, Christ caught the disciples, just as he caught the Magi by the star. 652

“And their net was tearing” (5:6b). That is from the great quantity of fish and their weight.

“And they said 653 to their friends who were in the other boat to come and help them” (5:7a). That is, these (friends) were types of the preachers who assisted the apostles in the Gospel. The sea, on the other hand, was a type of the world, and the two boats were the types of the circumcision and uncircumcision,654 and the net was the symbol of the Gospel, and the fish were the symbol of the human beings whom were caught in the good tiding of the Gospel. 655 “And after they had come, they filled both boats so that they were nearly sunk” (5:7b). That is, this was a great miracle.

“And when Simon Cephas saw [this], he fell down before the feet of Jesus and said to him, I implore you, my Lord, depart from me because I am a sinful man” (5:8). That is, when intelligent people ponder over the power of human nature, they decline from the presence of God because they realize that the divine nature is much higher and exalted, while human nature is very low and humbled; thus the centurion declined and said to Christ, “I am not worthy that you enter under my roof,”656 and also Manoah said to his wife, “we will surely die because we have seen God.”657 “For amazement had seized him and all who were with him because of the catch of the fish they had caught” (5:9). That is, because it was a great miracle, seeing that they had labored all the night and caught nothing. But only by the word of the Lord, they caught to the degree that the boats were nearly sunk because of the weight of the many fish.

“And likewise also James and John, the sons of Zebedee, who were partners of Simon” (5:10a). That is, they were amazed, just as Simon was amazed.

Those symbols and types, most likely, were cited from Ephrem’s Commentary after adding various clarifications and details. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), V, 18, 50; Ephrem’s Commentary on Tatian’s Diatessaron, V, 18, 103. 653 Peshitta reads “they signaled” (‫)ܪܡܙܘ‬. 654 Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), V, 18, 50; Ephrem’s Commentary on Tatian’s Diatessaron, V, 18, 103. 655 Moshe Bar Kepha quotes these from Ephrem’s Commentary after adding various clarifications and details. Cf. Saint Ephrem: Commentaire de L’Evangile Concordant (1990), V, 18, 50; Ephrem’s Commentary on Tatian’s Diatessaron, V, 18, 103. 656 Matt 8:8. 657 Judg 13:22. 652

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“And Jesus said, do not fear” (5:10b). That is, along with amazement a fear fell upon Simon, thus our Lord said, “Do not fear.”

“From now on, you will catch human beings unto life” (5:10c). That is, just as you have caught many fish by a net, likewise, through signs and miracles which you will perform, and by the Gospel which you will preach, you will catch human beings unto faith which is the life (salvation) of souls, and the same for all the apostles, your friends. “And they left everything and followed him” (5:11b). That is, based on their leaving their nets and boats and following him, we know that had they possessed great treasures of gold and silver, likewise, they would have left it.

“And it happened in those days, Jesus went out to the mountain to pray, and there he remained until morning in prayer to God” (6:12). That is, being a receiver of prayer, why did he pray? We have already explained in the Commentary on the Gospel of Matthew. 658 And “He remains till morning” 659 means he continued in prayer until morning. Chapter VII “And on the next day, he went to a city called Nain, and his disciples with him along with a great crowd. And when he approached the gate of the city” (7:11–12a). That is, he met him at the gate of the city, not anywhere else, because he is the Door of the sheep, just as he had said. 660

“He saw a dead man being escorted who was the only son of his mother, and his mother was a widow” (7:12b). That is, this dead [+] is worthy of compassion for many reasons: first, because of his age, for he was young {fol. 55v} [like a] flower who was nicely flourishing, but he was crushed by a fierce wind: likewise was this young man. Second, because he was the only son to his mother. Third, because his mother was a widow.

The passage in Luke 6:12–16 (“Jesus Chooses the Twelve”) corresponds to Matt 10:1–4; Luke 6:17–19 (“Jesus Ministers to a Great Multitude”) corresponds to Matt 4:23–25; Luke 6:20–26 (“The Blessings and Woes”) corresponds to Matt 5:1–12; Luke 6:27–36 (“Love for Enemies”) corresponds to Matt 5:38–48; Luke 6:37–42 (“Judging Others”) corresponds to Matt 7:1–5; Luke 6:43–45 (“A Tree and its Fruits”) corresponds to Matt 7:15–20; Luke 6:46–49 (“The House Built on the Rock”) corresponds to Matt 7:24–27. 659 This phrase is the translation of the Syriac word ‫ܐܓܗ‬. 660 John 10:7. 658

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165

“And a great crowd of the city was with her. When Jesus saw her, he had compassion on her” (7:12c–13a). That is because she was a widow, and because he was the only son to her, thus he had compassion on her. 661 “And he said to her, Do not cry” (7:13b). That is because he was prepared to end her crying by the resurrection that he would grant the boy. For this reason, he told her, do not cry.

“And he touched the bier. And those who were carrying it stood still” (7:14a). That is, for this reason he touched the bier, so that those who were carrying it could stand still.

“And he said, young man, I say to you, arise” (7:14b). He did not raise him by means of prayer like one of the prophets, but by command, like the Lord of life and death. And as soon as he (Jesus) commanded him, he (the young man) obeyed as a servant.

“And that dead one sat up and began to speak, and he gave him to his mother” (7:15). That is, for this reason he spoke, so that no one would think that a certain trick 662 had happened to the body, but the soul did not return back to him. For a body without a soul cannot speak. And this is known because he gave him to his mother. For she would not take a dead one to her house, but he was alive. Mar Ephrem said in one of his hymns that what that young man spoke was this: “When the crowds asked him, how you have been raised? He spoke to them and said: As from a sleep I was shaken and I rose. For the hope for resurrection is great as the Lord proved to us through the resurrection of this young man.” 663 And Isaiah also prophesied, “Your dead ones, O Lord, shall live, and their corpses shall rise.” 664 And David also said, “You send your spirit and they will be created.” 665 “And a fear seized all the people” (7:16a). That is, because they saw a dead man suddenly rose by the word of Jesus only; that is why they were afraid.

“And they were praising God and saying, a great prophet has risen up among us, and God has visited his people” (7:16b). That is, while the people had thought that they had said great things about Christ, they were still much less than what was necessary, just as there is a difference between God and prophet. While Christ is God by nature, they thought of him as a prophet. Ephrem describes this by saying that “the son of the widow met the son of the virgin.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VI, 23, 86; Ephrem’s Commentary on Tatian’s Diatessaron, VI, 23, 126. 662 In the manuscript, the scribe mistakenly wrote ‫“( ܛܘܒܢܐ‬the blessed one”) instead of ‫“( ܛܘܟܢܐ‬a trick”). 663 Ephrem’s Hymn is unidentified. Even Bar Salibi, who cites this passage of Moshe Bar Kepha, avoids crediting Ephrem. See Bar Salibi, 321. 664 Isa 26:19. 665 Ps 104:30. 661

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“And this news went forth about him in all Judah” (7:17a). That is, it was one word, namely, by only one word he did command the young man who was dead, and he came alive and was resurrected in the city of Nain.

“And in all the region around them” (7:17b). That is, the places around the city of Nain, the news went forth about the word that he commanded the dead (boy) and he came alive.

“And the disciples of John reported to John all these things, and he called two of his disciples and sent them to Jesus and said, are you the one who is to come or shall we wait for another” (7:18–19). That is, this narrative, and the one after it [where] Jesus talked to the crowds concerning John, we have explained in the (Commentary on the) Gospel of Matthew. 666

“Now, one of the Pharisees came and entreated him to eat with him” (7:36a). That is, the Pharisees were jealous, proud, and lovers of vainglory. Then why did this Pharisee invite Christ? We say in order to trap 667 glory from the people through him. For when he saw the crowds attached to Christ, praising him on the account of the miracles which he performs and his teaching that he teaches, he invited him to eat food with him in his house so that through this he might be praised by the people.

Now, what did he (the Pharisee) think of him when he invited him? We say that he thought of him to be a prophet, and he called him a prophet. And this is known because when that sinful woman touched him, this Pharisee said, “if this man had been a prophet, he would have known who she is and what is the account of her.” 668

“And he entered the house of that Pharisee and reclined” (7:36b). That is, why did Christ go with him and eat his food? And we say, for many reasons: first, lest it be thought that, because of pride and exaltation, he refused to go. Second, in order to become an example {fol. 56r} and prototype to the rich people who distanced themselves from the poor, so that they might yield and go with them and eat food in their homes. For if he, being the Lord of the human beings, yielded and went with them when they invited him, how much more for the rich people, who are of the same nature, to become indulgent and go with the poor. Third, he went with him in order to teach him what is necessary, just as when he went with another Pharisee, who had arranged those who were invited to be at the head of the setting, when they were called. 669 Fourth, he also went with him in order to declare the teaching for the crowds and benefit them. For when the crowds heard that he was invited by someone, they used to gather there in order to hear his teaching. Fifth, since he beLuke 7:18–23 (“Messengers from John the Baptist”) corresponds to Matt 11:2–12; Luke 7:24–35 (“Talking to the Crowds concerning John”) corresponds to Matt 11:13–19. 667 The manuscript reads ‫“( ܕܢܨܝܢ‬so that they strive/ quarrel”); its context, however, compels us to read it as ‫“( ܕܢܨܝܕ‬so that he trap/hunts”). 668 Luke 7:39. 669 Cf. Luke 14:1–14. 666

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came a man because he loved humanity, it was because of his love of humanity that he humbled himself and went with the Pharisee when he invited him. Sixth, he went with the Pharisees when they invited him in order to remove their jealousy and their anger, and in order to admonish them. For just as the wise physicians go to the sick people in order to heal them, likewise, he himself went to the Pharisees because they were sick in (conspiring) to kill him, so that he might heal them. “And there was a sinful woman in the city. And when she heard that he was reclining in the house of that Pharisee” (7:37a). That is, look at this woman: although she was a sinner, the way of repentance and salvation did not forget her, when she wanted to walk and go in it. It is likewise, that every sinner who wants to (walk the walk) of repentance, he can find it and be accepted if he repents as he should repent. “She took an alabaster vase of perfume” (7:37b). That is, “an alabaster vase” is a bottle of ointment with a narrow lip, or the “alabaster vase” is a bottle.

“And she stood behind him at his feet and was crying” (7:38a). That is, anyone who entreats a person for something, he would stand before him, but this (woman), why did she stand behind him? And we say, because she was embarrassed and broken before him, paying him honor; she was not daring to stand before him. Now, if she stood behind him, how was she able to stand at his feet, as the Evangelist said? For you cannot stand at the feet of someone who is sitting while you are standing behind him. We say that he had reclined and his feet were outstretched, thus when she stood behind him, she stood at his feet; for before the one who is reclined, stretching his feet, one can stand behind him at his feet. Thus, she was crying for three reasons: first, because she was afraid of him, seeing that she had committed sins; and she knew that he knows them because she trusted him, that he knows hidden things. Second, she was crying because she regretted what she had committed. Third, she was crying in order that he might forgive her debts. “And she began washing his feet with her tears and wiping them with her hair” (7:38b). That is, “she was wiping them” means she was making them prettier; and this is known because in the Harklean (version) is written “to make them prettier”670 instead of “wiping them.” It is also known because she was washing his feet with her tears; as she was watching her tears fall on his feet, she was rubbing and drying them with the hair of her head, just as John the Evangelist said concerning Christ: “When he was washing the feet of his disciples, he was wiping them with a towel,”

Cf. Harklean, p. 311; however, the Harklean reads ‫“( ܡܟܦܪܐ‬she was rubbing and drying”), not ‫“( ܡܫܦܪܐ‬she made them prettier”) as recorded in Moshe Bar Kepha’s text. The difference is that the letter ‫“( ܟـ‬k”) was confused with the letter ‫“( ܫ‬sh”). The error was most likely in the Harklean copy that was used by Moshe Bar Kepha, so he wanted to make sense of why it read ‫“( ܡܫܦܪܐ‬she made them prettier”). Interestingly, Bar Salibi, who was quoting this paragraph of Moshe Bar Kepha, left out this sentence. Cf. Bar Salibi, 393. 670

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i.e., he was wiping them. 671 Again, she was wiping his feet with her hair in order for her to be sanctified and to gain mercy from him. 672

“And she was kissing his feet and was anointing them with ointment” (7:38c). That is, because she loved him, she kissed his feet. For she had three (considerations) toward him: first, she believed in him; second, she feared him; third, she loved him. And this is known because she asked him for forgiveness of debts and sins; for it was known that she feared him because she was crying; and it is known that she loved him because she kissed his feet {fol. 56v} and anointed them with aromatic oil. Thus the Evangelist called the aromatic oil “ointment.” For two reasons she anointed him with aromatic oil. First, because she loved him, and when she wanted to assign honor to him, she anointed him with aromatic and sweet-smelling oil, in accordance with the custom they had when they call someone for a dinner, and after they eat and wash, they anoint them with aromatic oil. Second, there was a custom at that time; they used to anoint with oil anything which is holy and divine. For, there, the kings and priests were anointed with oil on the day when they become priests or kings. Likewise, this woman anointed Jesus with oil like for the holy and divine one, that is, God who became flesh.

For two reasons he (Christ) accepted to be anointed. First, just as he accepted to take on flesh, be born, be baptized and fulfill the rest of the dispensation, likewise he accepted to be anointed with oil. Second, just as his Father accepted the smell and smoke of the burning offerings and sacrifices, as “The Lord smelled the pleasing odor,” 673 and so forth, likewise, his Son accepted to be anointed with aromatic oil by a sinful woman. Again, it is required (to know) how this sinful woman was encouraged to approach Christ? And we say, because she heard that he had spoken to the Samaritan woman, 674 and because she saw and heard that whoever approached him, he received their request from him.

And for what reason did she approach him? It was not in order to grant her a physical healing, seeing that there was nothing wrong in her body, but in order to grant her a spiritual healing because she was ill in her soul; therefore, she approached him to pardon her debts and sins. Again, we should know that she did not approach him as a man because man cannot pardon debts and forgive sins, but as God who became flesh. And this is known

Cf. John 13:5. Ephrem says in this regard that “the hands of the sinful woman were stretched out over his feet, that they might receive a gift from his divinity.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VII, 18, 102; Ephrem’s Commentary on Tatian’s Diatessaron, VII, 18, 137. 673 Gen 8:21. 674 Cf. John 4:7–30. 671 672

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because she implored him for the forgiveness of sin. For the forgiveness of sins is not up to human beings, but rather it is only up to God. 675 Therefore, it is known that Christ is God who took flesh and became a man without changing from being God. Again, by how many persons had our Savior been anointed? And how many times? And in how many places? We have spoken (of this) in the commentary on Matthew.

“Now, when the Pharisee who had invited him saw that, he thought to himself and said, This man, if he were a prophet, he would have known how she is and what is her reputation, because the woman who touched him is a sinner” (7:39). That is, because of this (saying), it is known that he invited him as a prophet since he thought to himself and said: “If this man were a prophet.” Thus, he said this: If this man were a prophet, as I thought of him along with many others, he would have known that this woman is a sinner, and he would have not allowed her to draw near him.

On what basis did this Pharisee blame Christ? (Was it) since he (Christ) permitted the sinful woman to approach him? And we say, from the Law of Moses, who commanded that the holy should not mix with the defiled. 676 God had also reproached the Israelites, who did not distinguish between the holy and the defiled. 677 It was necessary for this Simon the Pharisee to watch himself and not blame Christ, who forgave the sins of the repentant {fol. 57r} who approach him. But just as there were some among the Jews who believed in him when he (Jesus) was performing mighty deeds and miracles, and when he was not doing signs, they disbelieved him; likewise, this Pharisee used to hold Christ as a prophet, but when he gave room for the sinful woman to approach him, he (the Pharisee) blamed him. For what reason did Christ mix with sinners, eating and drinking with them? And we say, for many reasons: First, in order to show that for their sake he was incarnated, just as he said, “I have not come to call the righteous ones, but sinners for repentance.” 678 Second, in order to redeem them from the Law which was indebting and harsh, and establish them under the Gospel which is Christ and philanthropAlthough not literally, Moshe Bar Kepha draws this episode from Ephrem’s Commentary on Tatian’s Diatessaron. Like Ephrem, Moshe Bar Kepha contrasts the faith of the sinful woman with that of the Pharisee. Ephrem reads: ‫ܚܛܝܬܐ ܐܝܟ ܐܠܗܐ ܚܫܒܬܗ ܗܘܬ܆‬ ‫ ܘܕܫܡܥܘܢ ܕܐܝܟ ܒܪܢܫܐ ܚܫܒܗ܆ ܡܣܡ ܪܥܝܢܗ ܡܒܕܩ ܗܘܐ‬.‫“ ܗܝܡܢܘܬܐ ܣܗܕܐ ܗܘܬ‬The sinful woman recognized him as God. Her faith witnessed that. But Simon thought of him as man. What was in his thought showed that.” Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VII, 18, 102; Ephrem’s Commentary on Tatian’s Diatessaron, VII, 137. 676 Cf. Josh 23:7, Isa 52:11. 677 Cf. Ezek 22:26. 678 Luke 5:32; Matt 9:13; Mark 2:17. 675

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ic. 679 Third, he mixed with sinners in order to accept their repentance and in order to absolve and forgive their sins.

“But Jesus answered and said to him, Simon, I have something to tell you. And he said to him, speak Rabbi” (7:40). That is, from here, it is known that Jesus is God because he knew the thoughts of this Pharisee. There is nobody who knows the thoughts (of others) except God alone, just as it has been said, “Because He knows the thought of the heart,” 680 and “He examines the heart and kidneys.” 681

“Jesus said to him, there were two debtors to a certain lord of debt. One owed five hundred denarii and the other fifty denarii. And because they had no way to repay, he forgave both of them. Now, which of them will love him more? Simon answered and said, ‘I suppose the one who was forgiven the most.’ Jesus said to him, you have judged correctly” (7:40b–43). That is, he (the Evangelist) called the “creditor,” “the lord of debt.” In the Gospel of Harklean, instead of “lord of debt,” it is written “creditor.” 682 And by “the five hundred denarii,” he (the Evangelist) meant the sinners who have many sins. Furthermore, by “the fifty denarii,” he described the sinners who committed fewer than others, or those righteous people who become proud of themselves and exalted themselves by their righteousness. Even these are in need of forgiveness of sins because of their pride and pompousness, such as this Pharisee. Thus, by “five hundred denarii,” he (Jesus) referred to the sins of the sinful woman, since they were many. And by “fifty denarii,” he referred to the sins of this Pharisee, who had pride and was pompous in his righteousness. Therefore, when God forgives many sins to the sinners who repent, it produces a greater love toward God; but when the righteous ones boast of their righteousness, it produces a lesser love toward God.

The Pharisee, then, leveled two accusations toward Christ: First, he thought that Christ did not know whether that woman was a sinful or righteous woman. On this account he said, “If he were a prophet, he would have known her.” Second, because Christ allowed her to approach and love him. Thus, Jesus brought this parable of the creditor and the two debtors in order to demonstrate to the Pharisee that he knows that that woman was a sinful woman, but she justly loved him more so than Simon did. But look how he (Jesus) made the judgment of the two debtors to Simon. [It was] in order that when he judges correctly, he will be judged from his (own) mouth and liberate Christ from accusation, for he judged and justified that the debtor who was forgiven many sins ought to love the creditor more than the one who was forgiven little. By his (Simon’s) word, he demonstrated that the sinful woman ought to love Christ more than he, i.e., Simon. Now, since he (Christ) forgave the sinful woman many sins, he symbolized it (her sins) by five hundred denarCf. Gal 3:13. Ps 44:22. 681 Ps 7:10. 682 The quotation matches the Harklean exactly. 679 680

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ii, and to Simon, he (Christ) forgave few sins, he symbolized it by fifty denarii. Therefore it became known, O Simon, Jesus said, that I accurately know, {fol. 57v} and I am convinced that this woman is sinful, and justly I allowed her to approach and love me more than you. By these (words), Christ condemned the Pharisee in his great boast. And he taught us that he rejoices in the sinners who repent, and normally he would allow them to approach and love him. Now, the explicitness of this parable which Christ brought is what we have already explained. The implicitness of this parable, however, which Christ brought, and its intention is this: This Simon, the Pharisee, thought of Christ as a man just like one of the prophets. Thus he (Christ) brought him this parable of the creditor and the two debtors who were in debt to him, by which he (Christ) will demonstrate that he is not a man as Simon thinks, but God who took flesh, and to whom all human beings are in debt. And he is the judge of sinners and the absolver of their sins.

“And he turned to that woman and said to Simon, Do you see this woman?” (7:44a). That is, Do not think that I do not know her, but I am convinced by her more than you. “I entered your house” (7:44b). That is, when you invited me.

“You did give water for my feet,” (7:44c). That is, as a stranger and a weary man (you treated me). “But this woman washed my feet with her tears” (7:44d). That is because of her fear and remorse about what she had committed, and in order to ask forgiveness.

“And with her hair, she wiped them” (7:44e). That is, she dried them smoothly. She dried them either because her tears were falling on his feet, or in order that she may be sanctified through him and the smell of his mercy and compassion may be lifted up in her. “You did not kiss me” (7:45a). That is, (you did not consider me) as a friend.

“But this woman has not ceased kissing my feet since I entered” (7:45b). That is because she loved me so much. “You did not anoint my head with oil” (7:46a). That is, as an insignificant and as an exhausted traveler, (you treated me). By these (words), Christ showed that he was convinced of that woman more than Simon. It (Christ’s conviction) was contrary to what Simon said, that had this one been a prophet, he would have known this woman, that she is a sinner, and he would have not allowed her to approach him.

“For this I say to you” (7:47a). That is, for this deed that she did for me, and for this love that she showed toward me, and also for this great repentance which she demonstrated:

“Her many sins are forgiven because she has loved much” (7:47b). That is because she loved much and asked forgiveness for the many sins of which she was defiled.

“For the one to whom little is forgiven, loves little” (7:47c). That is, he who is defiled with many sins but demonstrates a genuine repentance by deed and declares, I

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am in need of the abundant mercy of God to forgive me, and God forgives him, he will love God very much. But he who has virtuous conduct and because of this, he thinks that he is in little need of the mercy of God, such a thought makes his love to God little. Here, concerning the Pharisee and the sinful woman, he (Christ) said that the repentance of the sinful woman was genuinely demonstrated in action, which passes from a bad status into good; it was much more virtuous than the thought of that Pharisee, who boasted in his righteousness. Therefore, it is better for us when we are sinners to have righteousness through genuine repentance than to have righteousness through boasting. For that (genuine repentance) {fol. 58r} increases our love toward God despite the faults of every day. And I say, this would happen to us when we have a genuine repentance; we will not return back to our sins. Instead, we completely pass from evil things and wholly follow the good things, just as this sinful woman had done.

“And he said to that woman, your sins are forgiven” (7:48). That is, this is God’s word alone because there is no one who can forgive sins to the people with his own authority and his imperative word except God alone. And this is known because even those who were reclining there, when they heard Jesus telling her, “Your sins are forgiven,” all wondered because they thought that there is no one who can forgive sins by his own authority and word except God alone. Even the prophet said thus: “Who is God like you, who forgives and removes our lawlessness.” 683 And Ezekiel also said, as in the person of God: “I will be God for them and deliver them from their defilement.” 684 Therefore, it became truly known that Jesus is God who became a human being. And it is known because he forgives the sins of the people with his authority that befits God, and with his imperative word.

“And those who were reclining began saying among themselves, Who is this who even forgives sins?” (7:49). That is, it is an analogy, that as he heals pains and sicknesses and casts out demons, likewise he forgives sins. He (the Evangelist) called “the Pharisees” those who were reclining, since they were called by Simon the Pharisee because their thoughts were in with Simon’s thought. Concerning what they thought among themselves is this: This (Jesus) makes himself God by forgiving the sins of the people. But we say toward those Pharisees who were indignant: Thus if it is the characteristic of God to forgive sins to the people, just as you thought, it is true, although he took flesh and became man without change or confusion.

“And Jesus said to the woman, your faith has given you life” (7:50a). That is, he showed that before he forgave her sins she was dead in sin. And after he had forgiven her sins, she revived from the death of sin. For there are many dead who die in sin. The prophet David witnesses saying, “From the dead ones, who die by your 683 684

Cf. Mic 7:18. The wording does not match the Peshitta. Cf. Ezek 11:20. The wording does not match the Peshitta.

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hands, Lord.” 685 And the blessed Paul previously said, “You were dead in your sins,” 686 and “She who practices luxury is dead while she lives.” 687 Even the Lord, in other places, had said, “Let the dead bury their dead.” 688 That is, let the dead in sin bury their dead by nature; otherwise, how can the dead in nature bury their dead in nature.

“Your faith has given you life” (7:50a). That is, Because you believed in me, O woman, that I am God, and I can forgive sins to the people, your very faith has given you life from the death of the sin. For truly faith forgives sins and performs miracles.

“Go in peace” (7:50b). That is, this woman entered with many sins, but she left without sins. And she had arrived dead in sin, but she departed alive in faith and righteousness. But Simon added a pile of sins on his sins {fol. 58v} because he accused the Lord, and because he said, If this man were a prophet, and so forth. Some people asked about the name of this sinful woman and said: What was she called? And we say that in the book of the Gospel or another book, we did not find her name. We heard one of the bishops saying that he found in a hymn [of Mar Ephrem, that he composed] on the oil of the sinful woman, in which is written that she was called Mary689 [from whom he (Jesus) caste away seven demons.] 690

Chapter VIII & IX “And it happened after these events that Jesus was going around in the cities and in the villages, and he was preaching and declaring the Kingdom of God. And his twelve were with him” (8:1). That is, he was going around in the cities and in the villages in order to benefit many. He called those in a virtuous state to come “the Kingdom of God,” where we become immortal and uncorrupted, and we enjoy the good of the everlasting world. “And those women who had been healed of sicknesses and of evil spirits” (8:2a). That is, with those, the Evangelist made known many healings that Jesus performed.

Ps 17:14. Rom 6:11. 687 1 Tim 5:6. 688 Luke 9:60; Matt 8:22. 689 The closest passage from Ephrem is found in his Hymns on Virginity; Ephrem says: ̈ ̇ ‫ܛܘܦܣܐ ܥܠܘܗܝ‬ ‫ܐܫܦܥܬܗ܆ ܣܝܡܬ‬ ‫ ܫܛܝܦܬܐ ܕܥܠܘܗܝ‬.‫ܒܡܫܚܐ ܛܒܐ ܪܐܙ ܡܘܬܗ ܕܒܪܐ ܨܪܬ‬..‫ܡܪܝܡ‬ ̇‫“ ܣܦܩܬܗ‬Mary… had depicted the sign of the death of the son in the good oil. The ointment bottle that poured it upon him; a fount of types, she poured out upon him.” See E. Beck, ed., Des Heiligen Ephraem des Syrers Hymnens de Virginitate CSCO 233, Scriptores Syri 94 (Louvain: Secrétariat du CorpusSCO, 1962), VI, 22. However, Ephrem’s reference is primarily applicable to Mary the sister of Lazarus; cf. John 12:1–12. 690 This sentence was written in the margin. 685 686

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“Mary, who was called Magdalene, from whom seven demons had gone out” (8:2b). That is, how many Marys were they, whom the Evangelists mentioned? It is said in the Commentary on Matthew. “And Joanna the wife of Chuza, the steward of Herod, and Susanna and many others who were serving them from their possessions” (8:3). That is, those women were faithful, and because of the great help which they received from him (Christ) both in word and deed, they were demonstrating love for him and his disciples.

“And when a large crowd gathered and they were coming to him from all the cities, he spoke in parables: A sower went out to sow” (8:4–15). 691 That is, this account and that of “No one lights a lamp and hides it in a vessel” (Lk 8:16–18), 692 and that “His mother and brothers came to him” (Lk 8:19–21), 693 and that “He was sitting in a ship and slept” (Lk 8:22–25), 694 and that “The demoniac who was healed in the region of the Gadarenes” (Lk 8:26–39), 695 and that “The daughter of Jairus” (Lk 8:40–56). 696 And that “He called his twelve and granted them authority over devils and over sicknesses” (9:1–6), 697 and that “Herod, the tetrarch, heard of all that was done on the hands of Jesus” (Lk 9:7–9), 698 and that “The miracle of the five loaves of bread” (Lk 9:10–17), 699 and that “He asked his disciples, who do the people say that I am” (Lk 9:18–21), 700 and that “He said, he who wants to follow me, let him deny himself” (Lk 9:23–27), 701 and that “His ascension to the mountain” (Lk 9:28– 36), 702 and that “A man who had a son, whom was seized by a spirit, and he used to foam,” (Lk 9:37–43), 703 and about “The argument that rose among the disciples as to who is the greatest among them” (Lk 9:46–48) 704—all these accounts are explained by us in (the Commentary on the Gospel) of Matthew. “And John responded, saying: Our master, we have seen a man who casts out demons in your name, and we stopped him” (9:49a). That is, we should know that John the Evangelist and the disciples, his friends, had seen a man who casts out demons in the name of Jesus, and they stopped him from doing so. It is required to Matt 13:18–23. Matt 5:15; 10:26. 693 Matt 12:46–50. 694 Matt 8:23–27. 695 Matt 8:28–34. 696 Matt 9:18–26. 697 Matt 10:1, 7–11, 14. 698 Matt 14:1–2. 699 Matt 14:13–21. 700 Matt 16:13–20. 701 Matt 16:24–28. 702 Matt 17:1–9. 703 Matt 17:14–21. 704 Matt 18:1–5. 691 692

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know why they stopped him. Was it because of envy that they chastised them, just as they were envying those who became healed, and as they were envying the one who was casting out demons? Otherwise, why did they stop him? John and his friends solved this question, saying:

“Because he did not come with us, following you” (9:49b). That is, there are two reasons: Discipleship, and performing mighty deeds. And thus the disciples were saying, if one wants {fol. 59r} to perform mighty deeds in the name of Jesus, let him be a disciple of Jesus and follow him. If he does not follow his disciples, he will be stopped from performing mighty deeds in the name of Jesus, since he did not follow in Jesus’ teaching. Therefore, because they saw him not following Jesus, nor was he his disciple, they stopped him, so that he might not cast out demons in the name of Jesus. Likewise, Jesus 705 bar Nun did to Eldad and Medad who were two of the seventy elders of Israel, who were prophesying in the camp, [and] he came and said to Moses that Eldad and Medad are prophesying. 706 And again we say this: Jesus granted authority to the apostles over demons to cast them out. And they were able to do so. And this is known because they said to our Lord, “Behold, even the demons are subjected to us in your name.” 707 For this reason, the disciples thought that nobody had authority to cast out demons but they themselves alone, since they were given authority from Christ. For this reason they stopped that one who was casting out demons; and then they came to ask Christ whether that one had the authority to cast out demons or not, while he was not given authority from you. On that account they said, “We stopped him.”

Who was he who was casting out demons in the name of Jesus and was stopped by the disciples? Some people say that he is one of those who was healed by Christ.

“Jesus told them: Do not stop him, for he who is not against you is for you” (9:50). That is, do not ever stop him! Because he casts out demons in my name, he does not stand against you, but he is for you, and he confirms your declaration, and he increases your honor because in the same name that you cast out demons, he casts them out too. And again, because he stopped when you commanded him to stop, and he no longer casts out demons, in this he demonstrated obedience. For it is known that he ceased to cast out demons when the disciples stopped him, because John had said he had stopped him. For if he had not stopped, he (John) would not have said that we stopped him, and he did not stop. Again, he said to them “Do not stop him because no one can perform mighty deeds in my name and (at the same time) revile me, saying: I am casting out demons with (the power) of Beelzbub, just as the Jews do.”708 The Peshitta spells the name “Joshua” as “Jesus.” Num 11:26–28. 707 Luke 10:17. 708 Matt 12:24. 705 706

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“And it happened that when the days of his ascension were fulfilled, he set his face toward Jerusalem” (9:51). That is, by “the days of his ascension” he meant those (days) in which his suffering, death, resurrection, and ascension into heaven drew near. For this reason, he set his face to go to Jerusalem. For the day had come in which he will endure suffering and death, then he will rise and ascend to his Father.

“And he sent messengers before his face, and they went and entered a village of the Samaritans in order to prepare for him, but they did not receive him” (9:52–53a). That is, he sent two of his disciples to a village of the Samaritans in order to prepare lodging for him and spend the night there; then he would go to Jerusalem. But the Samaritans did not receive the disciples who were sent. For “the angels” are declarers, messengers, emissaries, and apostles. Who were those who were sent? {fol. 59v} They were James 709 and John. This is known because he continues afterwards saying: “And when his disciples, James and John, saw it, they said to him.” For “They saw him” 710 does not apply to those who were with him, but those whom previously were sent by him, to go to the land of the Samaritans.

Here, it is required to discuss whether or not Jesus had known whether the Samaritans would receive his disciples when he sent them. If we say that he had not known, it is wickedness and false because he is the creator of all and knowing everything. For he also knew the thoughts of those who thought concerning the paralytic, 711 and so forth. Therefore, he had known that the Samaritans would not receive his disciples when he sent them. And if he had known, why did he send them to them? And we say, because he wanted to avail his disciples in everything. For example, when he wanted to test their faith, he took them down to the seas and boarded them into the boat, but he slept in it. And the storm rose against them. 712 Likewise, when he wanted to teach them longsuffering and self-control, he sent them to the Samaritans, knowing that they would not receive them. For he was prepared to endure many things of the accursed Jews; so that the disciples might not be embittered when they watched him enduring all of these things, he sent them to the Samaritans in order to prepare and furnish (lodging) for him there, knowing that they would not receive them so that by this, he would train them in self-control and longsuffering. “Because his face was set to go to Jerusalem” (9:53b). That is, he did not say because of this (reason), they did not receive him, namely, because “His face was set to go to Jerusalem.” He did not use “Because” as a cause, but that they did not receive him out of their own volition. And he was, anyway, set to go to Jerusalem.

“And when Jacob and John, his disciples, saw it, they said to him” (9:54a). That is, in other manuscripts, it is not written “they saw,” but “they saw him.” Because of The Peshitta always spells this name as “Jacob” (‫)ܝܥܩܘܒ‬. I could not trace the source of this citation. 711 Luke 5:22. 712 Luke 8:22–25. 709 710

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this, it is known that our Lord sent James and John to the Samaritans to prepare for him. For concerning those who came with him, it would not be said that “when they saw him,” but concerning those who were sent by him, and before him it is said that “when they saw him.”

“Our Lord, do you want us to speak, and fire from heaven will descend and consume them, just as Elijah did?” (9:54b). That is, because the holy apostles had not yet gained self-control and longsuffering. For that [reason], they said to our Lord that if you want us to speak, fire will descend and will consume the Samaritans, as Elijah the prophet caused [fire] to descend on the captain of fifty and the fifty with him, those whom Ahab sent to him, and he burned them. 713 From here it is known that Jesus knew that the Samaritans would not receive him [and] the disciples who were sent to them. But because he wanted to train them in self-control, thus he sent them. And again, it is known that they were James and John, those who were sent, because they said to our Lord that if you want us to speak, fire will descend and consume them. “And he turned and rebuked them saying” (9:55a). That is, because of two [reasons] he rebuked them. First, in order for them to be self-controlled and not to be inflamed with anger against those who persecuted them in the time of temptations, just as Paul said: “They slander us, and we endure.” 714 Second, because {fol. 60r} they were to be ready when they would proclaim the good news of Christ, and when they encountered people who would not be convinced of their preaching, they should not be angry at them and cause fire to descend from heaven and consume them, or bring another punishment on them. And if they had done so, they would have destroyed many; and instead of revivers and healers, they would look like killers and harmful people.

“You do not know of what spirit you are” (9:55b). That is, the spirit which the prophets had received was not different from that which the apostles received. Although the Holy Spirit is one, there are two spirits: One of the Law, and another of the Gospel. The former seeks vengeance from the offenders for justice’s sake, but the latter has longsuffering for the offenders for grace’s sake. And therefore, Elijah the prophet and other prophets used to punish the offenders; thus Christ told them: “You do not yet know of what spirit you are,” not the spirit of the Law which seeks revenge from the offenders as for justice, but the spirit of the Gospel which has longsuffering for the offenders, hoping for their repentance. “The son of man has not come to destroy souls, but to give life” (9:56a). That is, do like this, even you, my disciples. “And they left for another village” (9:56b). That is, the inhabitants of this (other) village demonstrated good will toward Jesus and toward his disciples. 713 714

Cf. 2 Kgs 1:10–12. Cf. 1 Cor 4:13.

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“And as they were going on the way, someone said to him, I will follow you wherever you go” (9:57). Concerning this account, and that “He said to another, follow me,” we have explained in (the Commentary) on Matthew. 715 Chapter X “After these things, Jesus appointed from his disciples seventy others and sent them two by two before his face to every region and city that he was prepared to go” (10:1). That is, he sent these seventy, not because the twelve did not obey him, nor because they neglected the preaching, for they were greatly doing his will and were constant in preaching, but because many of the people were prepared to believe in Christ, in addition to those from the Israelites who believed in him. Therefore, he sent them as seventy preachers and evangelists with the twelve apostles. And this is known because he continues saying: “The harvest is very much, but the laborers are few,” 716 and so forth. Therefore, because those who were ready to believe in him were many, he sent the seventy to preach along with the twelve.

And why did he (Jesus) send them? We say, in order for them to preach. And what did they preach? It is known that John, Christ, and the twelve were preaching: “Repent, the Kingdom of Heaven is approaching,” 717 and “Prepare the way of the Lord,”718 and behold “He will come after me,” 719 “the Lamb of God, who will carry the sins of the world,” 720 and so forth. And why did he send them before his face and not take them with him? In order that when they go before him and preach about him to the crowds, the people will be familiar with his account when he will come after them, just as John did for the Jews. He (Jesus) sent them two by two, no more, no less, because even he himself is composed of two: divinity and humanity. Again, it was in order to comfort each other.

“And he said to them, the harvest is great, but the laborers are few” (10:2). Concerning this account, and that which he said “Woe to you, Chorazin,” and the rest, are explained by us in that of Matthew the apostle. 721 “And those seventy whom he had sent returned with great joy and said to him: Our Lord, even the devils were subjected to us in your name” (10:17). That is, why did those seventy rejoice when they returned to him? Some people say that they did not rejoice because they became worthy [in the portion] of the preaching, of which they Matt 8:19–22. Luke 10:2. 717 Matt 3:2, 4:17. 718 Matt 3:3, Mark 1:3, Luke 3:4. 719 Matt 3:11, John 1:15, 27, 30. 720 John 1:29. 721 Matt 10:7–15. 715 716

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received honor {fol. 60v} and apostleship, 722 but because they became performers of signs and miracles, though they had to consider and comprehend. For this reason, our Lord gave them authority to perform miracles, not in order to be amazed and praised by people, but in order that their speech be trusted and their preaching be received by means of the miracles and mighty deeds that they were performing. For this reason, it was necessary for them to rejoice, not because it was given to them the authority to perform miracles, but because many became disciples to the Gospel and became believers, just as the blessed Paul said: “You are my joy and crown,” 723 and so forth.

“Our Lord, even the devils are subjected to us in your name” (10:17b). That is, what they (the seventy) said is also comparable, that is, just as other miracles were performed by us in your name, namely, the healing of the sick, cleansing of the lepers, opening (the eyes) of the blind, and so forth, likewise, “Even the devils were subjected to us in your name,” and they departed from the people.

Now, in which name of Christ were the apostles used to perform mighty deeds and miracles? It was not (in that of) Christ, nor the Lord, nor the Word, nor the only begotten [Son], but in the name of Jesus. And this is known because Peter said to the paralyzed one, in the name of Jesus of Nazareth, rise up. 724 From other (sources), it became known that not only the holy apostles and the preachers were performing mighty deeds and miracles in the name of Jesus, but also many others such as the sons of Sceva and others with them, as it is written in the book of Acts. 725 “And he said to them, I saw Satan falling as lightning from heaven” (10:18). That is, I have not forgotten that the devils are subjected to you because I had given you authority over Satan and over all his powers, and I was watching him subjected to you, he along with his soldiers. Although such subjection of Satan happened from the beginning, when he was changed into evil, seeing that he was born luminous and powerful, but because he inclined toward evil, he was changed from light into darkness and from powerfulness into weakness. And as a flash of lightning when lighting illuminates in its appearance, but when it departs, its light ends and falls down; likewise, Satan, when he was born, he was luminous, but because he changed into evil, he lost all his illumination.

Again thus, as the lightning when it flashes, its beholders fear it, and when it disappears, they do not fear it. Likewise, Satan, in the beginning, when he was born, he was revered. But after he had inclined toward evil, he fell down; now he (Satan) fears virtuous people and becomes subjected to them. This is reminiscent of Acts 1:25. Phil 4:1. 724 Acts 3:6. 725 Acts 19:14. 722 723

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Again thus, as the lightning when it flashes is above in heaven, but after it is extinguished, it is lowered down and falls. Likewise Satan, when he was born, he was in heaven, but after he inclined toward evil, he was lowered down and fell, and was on the earth. And again, as the lightning suddenly flashes and disappears, likewise even Satan, when he was born, his light and honor did not remain long, but quickly he was changed into evil. 726

And again like this: Satan was born honorable and luminous, but you received authority over him from me. And he, because of his evilness, fell down as lightning. But you be careful of this.

“Behold, I give you authority to tread upon serpents and scorpions {fol. 61r} and all the power of the enemy” (10:19a). That is, he called the devils serpents and scorpions. 727 He named them serpents and scorpions because as the serpents and the scorpions are noxious and injurious to the people, likewise are the devils. But even more because the serpents and scorpions only physically can hurt; the devils, however, hurt both physically and in the soul. And concerning that he said, “I give you authority,” and greatly added it to them over what he had given them when he sent them two by two. “And nothing will hurt you” (10:19b). That is, the evil powers.

“But do not rejoice in this that the devils are subjected to you” (10:20a). That is, because this is not your own, but my authority which I gave you over them.

Again, do not rejoice in this because even to Judas the betrayer devils were subjected, since I gave even him authority over this. 728 “But rejoice that your names have been written in heaven” (10:20b). That is, rejoice that you have been written as heirs of the kingdom of heaven because of two [reasons]: First, because you have preached the good news and made many disciples; second, because of your virtuous, good conduct. And that he said, “It is written,” it is not as though there are papers or scrolls in heaven and letters of ink. But he meant a confirmed and fixed memory, not erasable and not obliterated of the divine knowledge. For the indelible knowledge of God does not forget those who are heirs of the kingdom of heaven.

Although Ephrem has a longer commentary on the Fall of Satan from Heaven, Moshe Bar Kepha chooses to quote only one image of Ephrem’s depiction, which supports Moshe Bar Kepha’s account of Satan’s fall. See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), X, 13, 48; Ephrem’s Commentary on Tatian’s Diatessaron, X, 13, 172. 727 Here is an echo of Genesis 3. 728 Likewise, Ephrem gives the reason that even Judas Iscariot used to expel demons. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XVII, 13, 202; Ephrem’s Commentary on Tatian’s Diatessaron, XVII, 13, 267. 726

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Some people ask concerning why Christ told those seventy whom he sent, “Do not rejoice because the devils are subjected to you.” They question: Why did he tell them thus? Was it not expedient for them to rejoice with the gifts that he gave them by which they performed mighty deeds and miracles? We say, he (Christ) did not mean them not to rejoice in the gift which he gave them, but he rebuked them for boasting and for vainglory, that which often follows those who perform mighty deeds and miracles. [He told them] so that the evil passion of vainglory with boasting may not penetrate them when devils are subjected to them. For this reason, he told them not to rejoice. “In that same hour, Jesus rejoiced in the Holy Spirit” (10:21a). That is, this section, and that he said to his disciples, “Blessed are the eyes which see that you see” (Lk 10:23), 729 and so forth, all of them are explained by us in the Gospel of the blessed Matthew. 730

“And behold, a scribe stood up to tempt him, and he said, Teacher!” (10:25a). That is, it is required to know whether this scribe is the same concerning which both Matthew and Mark mentioned that he approached Christ and said to him: “Good teacher, what good things should I do in order to inherit everlasting life”? 731 Or might he be another one? Some people say that this one is a different person, and this is known because this one approached Christ as a tempter, as Luke said, but that one was not as a tempter. For both Matthew and Mark did not say that he approached him in order to tempt him. It is also known because that scribe, of whom Matthew and Mark recounted, Luke also referred to him after this account. And if he had been the same, Luke would not have repeated his account twice. Some others say that he is the same scribe and not two, but he twice approached Christ in order to tempt him. The first time is that which Luke mentioned in this place. And in this first time, the scribe recited and told the commandments when Jesus asked him {fol. 61v} concerning them: “How do you read?” In the second time, Christ himself recited and told the commandments. “And behold a certain scribe arose to tempt him and said, “Teacher, what shall I do in order to inherit everlasting life” (10:25). That is, “a certain scribe” does not mean the one who writes books, but the one who reads books and teaches books.732 That “in order to tempt him” is this: There were some people who made up speeches and speak garrulously while they were wandering around all Jerusalem and Judaea, accusing Christ, saying: He said that the Law of Moses is for no use; and concerning his Matt 11:25–27. Matt 11:25–27. 731 See Matt 22:23–40; Mark 12:28–31. 732 Although differing in genre and style, Moshe Bar Kepha adopted many points argued by Jacob of Sarug in his memra “On the young man who asked: What shall I do to inherit the life.” Cf. Mar–Jacobi Sarugensis, Vol. 1, 248–266. 729 730

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new teachings he (Christ) says: “He who believes in me has everlasting life.” 733 Thus, he was one of these scribes. And he was possessed by two [vices]: artifice and vainglory, making his words smooth, more so than oil. Both were for his duties. 734 He (the scribe) approached Christ with an evil intention, and in order to tempt him, he asked him this way: “What shall I do in order to inherit the everlasting life?” He (expected) him to answer, “If you do what I teach, you will inherit the everlasting life; but if you do what the Law of Moses teaches, you will not benefit anything.” 735 In this way, the scribe (hoped) to catch him out from his answer. And look, while he approached him in a mode of a tempter, he called him “Teacher,” in order to trap him with this (word) too. It is just as the hunter who covers his bait over the hook in order to deceive the animals that he hunts; likewise, this one called him “Teacher.” He was expecting that in his evil intention and by smooth and soft words he would cajole and trap him with his soft words.

Now, why did he (the scribe) not ask him: What shall I do in order to please God? Instead, he said, “in order to inherit the everlasting life.” We say for two (reasons): First, it was the habit of our Savior, Christ, to always speak about “the everlasting life” before those who used to approach and listen to him; for this reason, he (the scribe) used the phrase of our Lord, in a deriding way. Second, because he expected to catch him from his response, just as we have said. “And Jesus said to him: In the Law, how is it written? How do you read?” (10:26). That is, because he (Jesus) knew his wickedness that was hidden in his thought, answered him in opposite direction of his expectation. He (the scribe) was expecting to hear from him, “Abandon the Law and follow my teaching,” in order to catch him out with this. On the contrary, Christ answered him, “In the Law, how do you read,” the opposite of what he had expected. For in truth, he (Christ) is God, “Who catches the wise in their craftiness, and he stops the mind of the crafty ones.” 736 Again, he (Christ) told him, “In the Law, how do you read.” By this, Christ demonstrated that he (the scribe) is vainglorious since he read to benefit (others), while for himself does not listen nor benefit.

“And he answered and said to him ‘To love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself.’ Jesus said to him, ‘You have spoken correctly. Do this and you will live’” (10:27–28). That is, not only did Christ not answer him with the word that he expected in order to trap him, but also with the opposite of his thought, i.e., John 6:47. ̈ “for the duties” can be read in the manuscript as ‫ܠܡܝܬܐ‬ ̈ The Syriac word ‫ܠܘܠܝܬܐ‬ “for the dead.” 735 It seems that a sentence or phrase has been missed by the scribe; however, the flow of the meaning remains intact. 736 Cf. Job 5:12. 733 734

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“Do” what is written in the Law of Moses, “and you will live” and you will have the everlasting life.

“But he wanted to {fol. 62r} justify himself, so he said to him, and who is my neighbor?” (10:29). That is, after he had missed his point by which he wanted to trap him with his deception, he came to the point of vainglory. In this way he fell from a pit into a chasm, namely, from deception to pride. And that he asked Christ, “Who is my neighbor,” he asked him not because he wanted to learn who his neighbor was, but rather in order to justify himself, just as the Evangelist said. And in what way did he want to justify himself? In that he thought that there is nobody like him and nobody is his neighbor. “He said to him, and who is my neighbor?” (10:29). That is, O haughty scribe, you think that there is nobody who resembles you, that there is nobody like you or compared to you, and you think that you are above everybody. Let your haughty pride and boast be humbled.

“And Jesus said to him: a man went down from Jerusalem to Jericho, and bandits fell upon him and stripped him and beat him and left him while a little breath remained in him, and they left. And it happened that a priest was going down by that way, he looked at him and passed by. Likewise, also a Levite came and reached that place, and he looked at him and passed by. But a Samaritan, while he was journeying, came where he was, and he looked at him and had compassion upon him. And he drew near, bandaged his wounds, and poured wine and oil upon them. Then he placed him on his donkey and brought him to an inn and took care of him. And in the morning, he gave two denarii to the innkeeper and said to him, ‘Take care of him. If you spend more, when I return, I will give it to you” (10:30–35). That is, in what way did Christ use the example of the man who went down from Jerusalem to Jericho? We say, in this way, to demonstrate to that scribe that if he does not have love for his neighbor, it would not benefit him anything that he is learned in the Law, nor (would he benefit from) his thoughts about himself that nobody resembles him nor is close to him. It is just as the priesthood and the Levite-hood was of no benefit for the priest and Levite, who showed no love and compassion toward that one who was robbed.

Again we say something else: Thus this scribe used to love glory and think that it is a full virtue that one loves his beloved one and his relative because the Law had commanded, “You shall love your neighbor as yourself,” 737 understanding that “His neighbor” is his beloved and relative. Therefore, he asked Christ, who is my neighbor, expecting him to answer: Your neighbor is your beloved one and relative. Then, the scribe might respond to him: These, I love very much, and afterwards (he expected that) Christ would praise him and say to him thus, Go, O observer of the commandments of the Law. Thus, he would go blossomed with glory, as someone 737

Lev 19:18.

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who was praised by Christ as being trustworthy. But Christ gave him the example of the man who went down from Jerusalem to Jericho and so forth, demonstrating to him that this is not the wholeness and perfection of the Law, to love his beloved one and his relative. Instead, one should show love to those who love him and to those who do not love him, to those who are his relatives and to those who are not his relatives. {fol. 62v} And in this way, he emptied the pride of this scribe and those who resemble him.

Again, thus we say other things like this: This scribe thought that his neighbor of whom the Law commanded to love is his kinsman and his relative. But Christ gave him the example of the man who went down from Jerusalem to Jericho in order to demonstrate that this is a person’s neighbor of a man, and not his kinsman, his relative, or his people. 738 He (the neighbor) is not one who shares one’s religion and faith, but a person who shares one’s human nature, who is a human being like him, whose heart overflows with love toward human beings.

Again we say other things like this: The scribe, as a man interested in understanding, asked Christ, “Who is my neighbor.” But Christ gave him the parable of a man who went down from Jerusalem and so forth, showing him through this that you should not scrutinize nor inquire who is your neighbor, but rather ask, seek, and search for the one who is in need of human (help). By such deeds, you must be a neighbor. And as soon as you learn who he is, then you also “Do” likewise.

Again, it is required to know whether in truth there was a man who went down from Jerusalem to Jericho, robbers, a priest, a Levite, Samaritan, 739 and so forth, who are in this story, or is it a parable which Christ had composed while it never happened in fact and in deed? We say that this story happened indeed, and it carries a hidden symbol. In fact, it happened like this: In the reign of Hoshea the son of Ella, the king of Israel, Shalmaneser, the king of Assyria, came up to the land of the Israelites and besieged Samaria and exiled the Israelites from there and brought them to Assyria and placed them in Halah and in Habor by the river of Gozan, and in the villages of Medi. 740 And he brought people from Babylon, Cuthah, Ava, Hamath, and Sepharvaim, and settled them in the villages of Samaria in place of the Moshe Bar Kepha adopts Ephrem’s comments and elaborates on them; cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XVI, 24, 182–185 ; Ephrem’s Commentary on Tatian’s Diatessaron, XVI, 24, 256. 739 While Moshe Bar Kepha elaborates on the identity of the Samaritans, Ephrem briefly states that “the Samaritans lived there because the earlier kings, who made them captives, made them live there.” See Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XVI, 24, 182; Ephrem’s Commentary on Tatian’s Diatessaron, XVI, 24, 256. 740 Cf. 2 Kgs 17:1–6. The rest of the story is not a direct biblical quotation, but it is a paraphrase of the entire story in 2 Kgs 17 and 18; or it could be quoted from another biblical tradition. 738

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Israelites. 741 And when they settled there, the Lord sent lions against them, which killed some of them. And it was reported to Shalmaneser, the king of Assyria, that the peoples whom you brought from here and settled in the villages of Samaria do not know the law of the god of that land. Therefore, he (their God) sent lions against them that were killing them. Thus, the king summoned the Israelites, questioning them concerning this. They answered him, If a priest would go and teach them to keep the Law of Moses, the lions would not dominate them. For this reason, he (the king) sent them a priest from the Israelites and a Levite with him. And when they arrived and taught them the Law, the lions stopped attacking them. But after a little while, they returned to their earlier error, as the Scripture said concerning the peoples, those who feared the Lord God, but they also worshiped their idols. 742 And when they returned to their error, the lions also returned against them. And when that priest saw… [Here there is a missing folio] 743

{fol. 63r} only, but all the human nature, for “He does not slumber or sleep,” 744 just as David, the Psalmist said. Thus, when the Word, who became flesh, saw human nature smitten with many sorts of sins, he “poured on” his wounds “wine” (Lk 10:34), which is his salvific blood, and “oil,” which is holy chrism. 745 And in this way, he bandaged his wounds because he forgave all his sins due to his faith in him (Christ), just as Paul said. 746 And through the baptism that he conferred on all human beings and by repentance through which he receives the sinners who repent. And that he forgave the sins of human nature is known because he himself said, “Come to me all who labor and bear heavy burdens and I will give you rest.” 747 Moreover, he said to the paralytic, “Your sins are forgiven.” 748 And John the Baptist also said, “Behold the lamb of God, who takes away the sins of the world.” 749

Again, he called the love that he showed to human nature “wine,” and the mercy which Christ conferred upon him (human nature), he called “oil.” Again, he attributes the wine to the pure doctrine. And because it is not drinkable without mixture, 2 Kgs 17:24. Cf. Ps 106:35–36. 743 Here there is a folio missing from the manuscript. The Commentary is still in the account of the Samaritan, Luke 10:34. 744 Ps 121:4. 745 The symbols of wine and oil are references to the salvific blood and holy chrism found in Jacob of Sarug’s writing in his memra on “The One who Came Down from Jerusalem to Jericho.” Cf. Mar-Jacobi Sarugensis, Vol. 2, 327. 746 Cf. Rom 3:22–24; alternatively, this may be a reference to Peter’s speech on the account of the healing of the lame beggar, cf. Acts 3:16. 747 Matt 11:28. 748 Matt 9:2, Mark 2:5, Luke 5:20. 749 John 1:29. 741 742

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he mixed it and transformed it with oil; for this reason, he used to recline and eat with the publicans and sinners. And the tool with which “he bandages” his wounds is the incorruptible robe by which he clothed him (the human nature) at baptism.

And the donkey, upon which he placed him, is his salvific cross. Again, his lifeeffecting 750 commandment is like “Ride on the Word of truth and on the humbleness of righteousness.” 751 And again, by the donkey, upon which he placed him, he indicates this: When we resembled animals by means of transgressing the commandment and committing sins, he came and placed us above the wild agonies of the flesh and sin, and he subjected them under our footstool. Again, by the “donkey” he indicates that by its means, he carried us because we are his members, and he carried our sins and sicknesses, and also he took our weaknesses, just as the prophet said. 752

And the “inn” is the Church, 753 which receives all human beings, just as the inn. And it never becomes strained by the many [people] which it guides; unlike the Synagogue which was strained by those who entered in it, since the Law commanded that Ammonite and Moabite should not enter into the Congregation of the Lord. 754 Now, the inn is interpreted as “receives all.” 755 For the lodging of Christ is in the inn, his descent into Sheol, in which he illuminated “and preached to the souls which were bound in the sheol,” 756 just as Peter said.

And by “the morning” in which he arose early, he (the Evangelist) meant the light of his Good News which cast away the darkness and the shadow of error. And “the owner of the inn” is the apostle, bishop, priest, and teacher. And the “two denarii” are the body and the blood. Or more properly, they are the two Testaments in which they adduce the image of the king. 757 “And if you spend more” on him (10:35). That is, first you have to teach him what is written in both Testaments, and if you exceed of your own [+], I will repay you in my Second Coming. Again, with regard to {fol. 63v} “more.” he refers to the pastors and teachers of the Church, those who, when they received both Testaments,

̈ ‫ܡܥܒܕ‬. This is a rendering of the Syriac term ‫ܚܝܐ‬ Ps 45:5. 752 Cf. Isa 53:4–5. It is paraphrase, not a direct quotation. 753 Likewise, Jacob of Sarug refers to the Inn as “the holy Church.” Cf. Mar-Jacobi Sarugensis, Vol. 2, 327. 754 Deut 23:3; Neh 13:1. 755 The Greek word for “inn”, pandocheion, is a combination of πᾶς (pas, “all”) and a derivative of δέχομαι (dechomai, “receive, welcome”); thus “all-receptive,” “all welcomed,” “receives all,” as interpreted by Moshe Bar Kepha. 756 1 Pet 3:19. ̈ 757 In the margin, the scribe elaborates: ‫ܕܝܢܖܐ ܕܐܝܬ ܒܗ‬ ‫ܨܠܡܐ ܕܡܠܟܐ ܕܠܥܠ ܡܢ ܟܠ ܐܝܟ‬ “the image of the king is on each face of the denarii.” 750 751

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interpreted and expanded upon them with labors and toils, just as the (passage), “two talents, you gave me, and I traded them in [earning] two more.” 758

“Who therefore from these three seems to you to be a neighbor to him who fell into the hands of the robbers? And he said, the one who showed mercy on him” (10:36– 37a). That is not someone of his kinsman or relative, as you thought. “And Jesus said to him, go do likewise” (10:37b). That is, if you [do not] 759 have mercy on those who are in need, being learned in the Law would benefit you nothing. Again, this is the fulfillment of the Law: that you love and do well with those who love you and with those who do not love you, with your relatives, and those who are not your relatives.

“And it happened when they were journeying in the way, he entered a certain village, and a woman whose name Martha received him in her house” (10:38). That is, these two women, I mean Martha and Mary, were holy women. And they loved Christ very much, and they also received him in their home. But why did the Evangelist mention the reception with regard to Martha alone and was silent about Mary, while both received our Lord? And we say, because Martha was older than Mary and because Martha used to begin the work before Mary, thus for these two reasons, he (the Evangelist) said concerning Martha that she received Christ in her home.

“And she had a sister whose name is Mary, and she came and sat at the feet of our Lord, and she was listening to his words” (10:39). That is, what words were heard from our Lord? (They were) those which he used to teach his disciples and the crowds. And what were the doctrines that he was teaching? We have previously said in The Superior Theories. 760

“And Martha was busy with many serving tasks” (10:40a). That is, she was making many kinds of foods, which were necessary to him and his disciples who were with him in the house.

“And she came and said to him, My Lord, do you not care that my sister left me to serve alone; tell her to help me” (10:40b). That is, why did Martha thus say to our Lord, since it was not suitable for our Lord to command those who received him in order to serve him? For the one who is invited, it is not up to him to command those who invited him to serve him. Then, why did Martha say to our Lord to command Mary to serve with her and help her? And we say that thus she said to him because she did not consider Christ as a stranger, but rather one of their family. Therefore, he ought to command Mary to stand and serve with her sister and prepare foods that are necessary for him and for those who were there in the house. But someone may say, what was the great service for which Martha needed Mary to help her? We answer: It was a great service there. For there were thirteen men, that Matt 25:22. The particle of negation was missing in the manuscript due to scribal error. ̈ ̈ ‫ܬܘܖܝܣ‬. 760 The Syriac title of his book is ‫ܥܠܝܬܐ‬ 758 759

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is, our Lord and his twelve disciples. For serving twelve men is not a little service, especially if the host wanted to greatly honor them.

And for what reason did Martha not tell Mary to help her, but she asked our Lord [to tell her]? {fol. 64r} And we say, for one of two (reasons): Either she made once, twice, and three times signs to Mary, but she did not rise; thus she was compelled to ask our Lord to tell her to rise. Or because she (Martha) saw her sitting at the feet of our Lord, listening to his teaching; thus it was not appropriate to tell her to rise, lest it be understood that she despised the teaching of our Lord. For when someone relates to us a story, or teaches us doctrine, but we leave him and rise before he finishes without his permission, we would seem as if we despised him. And if a certain reason compels us, we should not rise except with his permission. It was for this reason, Martha said to our Lord to tell Mary to stand with her and help her in the service of preparation of the foods.

“Jesus responded to her and said, Martha, Martha, you are anxious and troubled about many things” (10:41). That is, repeating her name is used in the Scripture for two reasons: either for the emphasis of what is said, or if one is far away from the room. An example for that doubled use for emphasis, is “vanity of vanities,” 761 and “the Lord has severely disciplined me,” 762 and so forth. But here, the Lord doubled the call and said, “Martha, Martha,” showing that she was far away from the room, since she was anxious about more, unnecessary foods.

“And Mary has chosen a good portion which cannot be taken from her” (10:42). That is the spiritual portion which is the teaching of fearing God, which cannot be taken from her, and will not stay in this world. It is unlike the material possession that remains and others take it, just as “they leave their wealth to others,” 763 and “He takes nothing with him to his death.”764 But (Mary’s portion) goes with her to the future world. Again, it is like this: The teaching which she took with her to the Kingdom of Heaven, after she passes the general resurrection, would never be taken from her. Again, it is like this: The teaching of fearing God, which she learned from me in my life, will not be taken from her after my death. But it will be kept for herself.

Here, some people ask and say, For what reason did Christ blame Martha for being busy in serving him and his disciples? Behold, love for the poor and strangers is praised, and even he himself said that “I was a stranger and you took me in, and I was hungry and you fed me,” 765 and so forth; and in another place, our Lord said, Eccl 1:2. Ps 118:18. 763 Ps 49:10. 764 Ps 49:18. 765 Cf. Matt 25:35. 761 762

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189

“Go and learn, I seek mercy and not sacrifice,” 766 and also the blessed Paul said, “Love the strangers.” 767 Therefore, why did he blame Martha for being busy with these things, but he praised Mary? We say to them, for many reasons: First, two virtues were exercised in this house; the love for the poor is praised when diligence is shown for simple foods, but when she (Martha) became anxious about preparing more, unnecessary foods, she was blamed. Thus he (Christ) blamed her, not because she received strangers, but because she was anxious to prepare more, unnecessary foods. It is known that she was anxious about extra and not {fol. 64v} simple foods because he told her, “You are anxious about many things.” On the other hand, he praised Mary because she was anxious about the teaching of fearing God, which made her an inheritor of eternal life and the Kingdom of Heaven. And concerning the second reason, we say that Martha was anxious about physical and earthly matters, but Mary was anxious about spiritual and heavenly matters. For this reason, he blamed the former (Martha) and praised the latter (Mary). Concerning the third reason, we say, he blamed Martha because the poor and strangers should not eat a variety of foods, unnecessary foods to be offered by those who invite and receive them, but only simple foods that sustain the body and cure the suffering of hunger.768 For if the poor and the strangers ask for a variety of foods from their hosts, they will become burdensome, difficult, and ponderous, and those who invite would become reluctant and sad. But when simple foods are asked for, it makes the guests into friends and beloved ones, and it makes the host happy and ready. And it makes the justified and worthy ones to be invited as “The worker deserves his food,”769 and as that “Do not muzzle the ox that treads.” 770 Therefore, simple foods benefit both sides, both the hosts and guests. Variety of foods makes both sides losers. Again, concerning the fourth reason, we say that because he blamed Martha and praised Mary, [+] his intention was not them (Mary and Martha), but to the disciples, so that by this he will teach them that when they are invited by somebody and enter his [home], they must not be attracted by a variety of fancy foods, lest they be thought of as having come for this (purpose) by the one who called them—whereas [they had come] to teach him the teaching of the fear of God in which are the eternal goods, just as the blessed Paul wrote to the Romans, “I am very eager to see you, and give you the gift of the Spirit with which you will be confirmed,” 771 and so forth. Christ, also, used to go to those [houses] who invited him, not for food and drink, but in order to teach them the teaching of the fear of God, with which they Cf. Matt 9:13; 12:7. Rom 12:13. 768 Contrary to Moshe Bar Kepha’s argument, Ephrem shows Martha’s love for the Lord to be more fervent than Mary’s, placing no blame on Martha. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VIII, 15, 124; Ephrem’s Commentary on Tatian’s Diatessaron, VIII, 15, 153. 769 Luke 10:7; cf. 1 Tim 5:18. 770 1 Cor 9:9; 1 Tim 5:18; Deut 25:4. 771 Rom 1:11. 766 767

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would become worthy of the Kingdom of Heaven. For he said, “Do not work [for the] food that perishes, but for what lasts unto the eternal life.” 772 And again he said, “I have food to eat which you do not know of.” 773 Chapter XI “And it happened when he was praying in a certain place” (11:1a). That is, not because he needed to pray, for he is perfect and not lacking, but why did he pray? We have said about it in the Commentary on Matthew. Additionally, there, we have explained the prayer of “our Father.”

“Who among, who has a friend” (11:5a). That is, he spoke this parable for two reasons: First, in order (that we should) not be weary in prayer, but be diligent. Second, when we pray twice and three times for whatever proper purpose, and we are not heard, we should not despair. Instead, we should acquire patience and longsuffering, while waiting to be heard. For both are required for prayer, I mean, diligence and patience. “And he goes to him at midnight, saying to him” (11:5b). That is, at the time when it is difficult for human beings to answer the request of their friends.

“My friend, lend me three loaves” (11:5c). That is {fol. 65r} either this request or any other.

“Because a friend has come to me from a journey, and I have nothing to offer him” (11:6). That is, this is the reason for which he requests that loan. “But his friend from inside would respond to him, saying, Do not trouble me, for behold the door is locked” (11:7a). That is, it is hard for me to rise and open it. And again, the door was locked before your request.

“And my sons are with me in the bed, I am not able to rise and give you” (11:7b). That is, lest they l wake up from their sleep. These are the reasons for which the request of the petitioner is delayed. “I say to you, if he would not give him because of friendship, he will give him whatever is needed because of importunity” (11:8). That is, likewise, do you be diligent in prayer, and have patience and longsuffering in it till your just requests which you ask from your Father in heaven be answered.

And again, thus we explain this episode variously. Christ called himself “a friend” because he loves everyone, even those who have not yet believed in him, and he is eager for their salvation. And he ascribes “midnight” to the one who lately came to the faith. And he refers to “the three loaves” to the faith in the Father, the Son, and the Holy Spirit, three Holy Hypostases. And “the friend” who came to visit him is 772 773

John 6:27. John 4:32.

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the angel who will come at the end of our lives and lead us to a different path. And “the sons in the bed” are those who returned and became children and believed in the Gospel with a pure heart, just as he (Christ) said, “If you do not return and become like children,” 774 and so forth. And “the bed” is an indication for the resting place. 775 For this is what the Lord teaches in this parable because “He wants all people to be rescued and to come to the knowledge of truth.” 776 For there are people who perceive all the sins of their life, and they run toward faith. This is what He who lives mankind 777 said, that when they come in the middle of the night, that is, at the end of their lives, and knock on my door, I will respond to them, not because of justice, but because of their persistence; I will give them the bread of faith, which is the faith in the Holy Trinity, even the angels who will come at the end of their [people’s] lives and take them, they will rejoice in their salvation, just as he said that “They will rejoice over one sinner who repents,” 778 and so forth.

“I also say to you, ask and it will be given to you” (11:9). That is, this paragraph, and concerning others “while tempting him, they asked him for a sign from heaven” (Lk 11:16–23), 779 and concerning “the unclean spirit when it goes out of a man” (Lk 11:24–26), 780 and concerning “this evil generation seeks a sign” (Lk 11:29–32), 781 and concerning “a man lights a lamp and places it secretly” (Lk 11:33–36), 782 and concerning that “he said to the apostles;” all these we have explained in (the Commentary on) the Gospel according to Matthew.

“And when he spoke these things, one woman raised up her voice from the crowd and said to him, Blessed is the womb that bore you and the breasts that nursed you” (11:27). That is, this woman gave him a blessing in a human way; that is, blessed is the woman who gives birth to one like this. Because of this, he took the blessing and gave it to those who keep the commandments of God, saying this:

“Blessed are those who hear the word of God and keep it” (11:28). That is, you, O woman! {fol. 65v} You gave me blessing not knowing those who deserve the blessing, or those who do not deserve because the one who gives birth does not determine how her child will become and behave. But I know those who deserve the

Matt 18:3. The manuscript reads: ‫“( ܢܚܬܐ‬robe”); it should be read: ‫“( ܢܝܚܬܐ‬resting place”). 776 Cf. 1 Tim 2:4; however, the wording differs from the Peshitta. 777 The Syriac term is ‫ܪܚܡ ܐܢܫܐ‬, i.e. “the one who loves the people.” 778 Luke 15:10. 779 Matt 12:22–30. 780 Matt 12:43–45. 781 Matt 12:38–42 782 Matt 5:15, 6:22–23. 774 775

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blessing. Therefore, I say, Blessed are those who possess these two, I mean, that they hear the teaching of God, and that they practice what God has commanded. 783

“And while speaking, a Pharisee requested him to dine in his home, and he entered and reclined” (11:37). That is, why were the Pharisees used to invite him? And why did he go to them? We have said it in The Superior Theories. 784

“And when that Pharisee saw him, he was stunned that he did not first wash before his meal” (11:38). That is, that “he did not wash” 785 is “he did not clean himself.”

“And Jesus said to him, now, you Pharisees, you cleanse the outside of the cup and plate” (11:39). That is, these are explained in (the Commentary on) the Gospel of Matthew. Chapter XII “A man from that crowd said to him, Teacher, tell my brother to divide the inheritance with me” (12:13). That is, this man had a brother who follows our Lord from time to time, and he used to listen to his teaching concerning fearing God. Like Joseph the Counselor, 786 there were many others who did not entirely follow our Lord like the apostles, but they used to follow him from time to time and listen to his teaching. Thus, this man was avaricious and grasping, and he had an inheritance shared with his brother who follows our Lord, which was not yet divided between them. And when he saw his brother occasionally following Christ, and he heard him that he (Christ) teaches his disciples to despise money and possessions, he drew near to him (Christ) and said to him, “Say to my brother to divide with me the inheritance” which I share with him. He was expecting to hear him say to his brother, Thus you followed me and heard my teaching, go and take all the money and possessions that befall you from the possessions of your parents and give it to your brother. And in this way, he (the avaricious man) would take everything that comes to this one (his brother). With this intention, this man drew near to our Lord.

“But Jesus said to him, Man, who has set me as a judge and distributor over you?” (12:14). That is, why did he not judge and divide the inheritance between them? We say, for many (reasons): First, because he did not come to divide up worldly inheritances, but to separate the faithful from the unfaithful, just as he said, “I have come to divide a man against his father” 787 and so forth. Second, in order to teach them to despise earthly possessions and to store for themselves treasure in heaven “Where

Moshe Bar Kepha does not follow Ephrem’s Commentary on this passage, probably because Ephrem specifically addresses his argument against Marcion, making it irrelevant to Moshe Bar Kepha’s time. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XI, 9 and 10, 58–60; Ephrem’s Commentary on Tatian’s Diatessaron, XI, 9 and 10, 179–180. ̈ ̈ ‫ܬܐܘܖܝܣ‬. 784 The Syriac title of his book is ‫ܥܠܝܬܐ‬ 785 The Syriac word is ‫ܥܡܕ‬. 786 Joseph of Arimathea; see Luke 23:50; Matt 16:43. 787 Matt 10:35. 783

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the moth cannot corrupt.” 788 Third, in order to teach us to abstain from the commotion and quarrelsomeness that result from the distribution of possessions. Fourth, for those who submit their will to him, he will distribute to them the Kingdom of Heaven, but those who are avaricious and grasping, whose minds creep on earth, he will say to them, “Who set me as a judge and distributor over you.” Fifth, had he justly judged between these two brothers, saying to them: You take half and your brother half, {fol. 66r} the avaricious one who wanted to take the portion of his brother would have answered the same thing as that Hebrew man who was offending his friend said to the blessed Moses, “Who has set you a head and judge over us.” 789 And it is clear that he (the avaricious man) would have responded this way because he would have not heard the response that pleases him. And Christ, who knows the hidden hearts, took his word which he intended to say and responded to him. Therefore, because he knew that he would not agree to take the half of the inheritance because he wanted to take it all, due to his avariciousness, he said to him, “Who has set me as a judge and distributor over you.” For if the Jews, being subjected to Egyptians, said this word to Moses, “Who has set you as a man and judge over us,” much more would they have said it to Christ when they were not subjected to anybody. And our Lord used this argument to make two (points): First, he criticized the avariciousness of that man, demonstrating that he knows his (the man’s) intention and thought; second, warning his disciples against avariciousness, and by their means, he warned us, saying:

“And he said to his disciples, Beware of all avarice” (12:15a). That is, whatever (kind of avarice), be it small or large, and for whatever reason it might be: he (Christ) said about all, that is, he included all sorts of avarice. Thus the blessed Paul also said, “Beware of greed.”790 But why did he command us to beware of all avarice? He (Christ) said: “Because life is not in many possessions” (12:15b). That is, if he had meant the life of this world, he would have said the following: Not with the increase of possessions would life be increased for you, thus it is needless to be anxious about money and possessions. But if he had meant by life the future life, he would have said this: Not because you increasingly possess money here is the blessed life in the kingdom of heaven given for you, but because of the good and virtuous deeds which you do. Therefore, do not be anxious about money, but about that which makes you possess the blessed life. “And he told them a parable. A certain rich man whose land brought him a large crop” (12:16). That is, he told this parable to demonstrate that the inheritance of life is not by the inheritance of money. Again, he told this parable to those who are avaricious, who are anxious about collecting money and crops, and who want to keep Matt 6:20. Exod 2:14. 790 Rom 1:29. 788 789

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them for many years, without considering the end of their life, due to their mindlessness.

“A certain rich man whose land brought him a large crop” (12:16). That is, in this rich man, he (Christ) refers to all who resemble him; and he used “many crops” to describe the plentitude of possessions, wealth and properties. “And he thought to himself and said” (12:17a). That is, by “thinking to himself” he (the Evangelist) signifies that rich people like these are constantly obsessed by anxiety and petition 791 for collecting crops and wealth. “What shall I do because I do not have a place where I can store my crops” (12:17b). That is, he is afflicted by an abundance of crops and possessions more than those who are afflicted by their lack. “And he said, I will do this, destroy my storage to rebuild and enlarge them” (12:18a). That is, (I will build) more spacious storage than those built previously.

“And I will store {fol. 66v} there all my crops and goods” (12:18b). That is, [first,] he wanted to enjoy himself alone with what is sufficient for many cities; second, he did not look to that (life) to come; third, he did not raise his eyes toward God; fourth, he was not worthy to acquire the treasure above; fifth, he did not have mercy on the poor which might have helped him more than all; sixth, he determined for himself to live many years. “And he said to himself, my soul, you have many goods that are stored for many years” (12:19a). That is, as if it was up to him to live for many years. O rich person, you have the authority to build barns and enlarge them, but how do you know that you will live for many years! Show us, from where did you get such a guarantee?. “Relax, eat, drink, and enjoy” (12:19b). That is, you have the authority to say this to yourself, but that you will live for many years is not under your authority.

“Then God said, Fool!” (12:20a). That is, He [God] called him Fool because he determined and decided on matters that he does not know their course. On that which God said to him, God did not say it with an uttered word, but He signified it when he said that God alone has authority over our life, and He knows the date of our death.

“In this night, they will require your soul from you” (12:20b). That is, it became known that life is not by abundance of wealth, just as our Lord said. He (the Evangelist) meant by “night” the dark and gloomy thought as he (the rich man) was thinking to enlarge his storage and store in them his crop for many years in order to eat and drink and enjoy himself, and so forth. And because He (God) said, “They The alternative reading of this word, as quoted by Bar Salibi, is ‫“( ܒܥܩܬܐ‬in distress”). I prefer this reading. Cf. Bar Salibi, 341. 791

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will require your soul from you,” this indicates that death 792 approaches the rich people many times when they would not expect or anticipate it. Again that He said, “They will require your soul,” instead of “they will take” your soul, showed that by exaction and with severe coercion the angels take out the souls of the rich people, like this man, from their bodies, when their death approaches. “And these things which you have prepared, for whom will they remain?” (12:20c). That is, they will be away from you, just as David said, “He will carry nothing away when he dies.” 793

“Thus, he who stores for himself treasures and does not abound in God” (12:21). That is, everyone who gathers wealth and becomes rich, but does not become rich in what pleases God, which are almsgiving and having mercy on the needy, his end will be like this one: he will suddenly be snatched in death, and his possessions will abandon him but his sins, with which he gathered his possessions, will accompany him.

“And he said to his disciples, for this I say to you, do not be anxious for yourselves what you will eat” (12:22a). This section is explained by us in (the Commentary on the Gospel of) Matthew. 794

“Do not fear, little flock” (12:32a). That is, he did not refer to “little flock” only to the twelve disciples, as some people have thought, but all the faithful. 795 And this is known because he (Christ) said that your Father wants to give you the kingdom, since not only to the apostles did he give the kingdom of God; [therefore, he described all the faithful] 796 as a “flock.” And he called it “little” for two reasons: First, because when human beings are compared to the angels, they are found little; and the angels resembled the ninety-nine sheep, which were not lost. [The people, on the other hand, resembled the one lost sheep.] 797 And second, because in the beginning of the proclamation, the faithful were marginalized and poor.

“Because your Father wants to give you the kingdom” (12:32b). That is, for this reason, you should not be afraid of being little ones because God [makes you rich] {fol. 67r} in the kingdom of heaven, where you will enjoy yourselves on the account of

Literally, “the end.” Ps 49:18. 794 Matt 6:25–34. 795 Similarly, Ephrem explains “the little flock” as a grain (of mustard seed). Cf. Saint Ephrem. Commentaire de l’Évangile Concordant (1963), XI, 20, 68; Ephrem’s Commentary on Tatian’s Diatessaron, XI, 20,184–185. 796 This was written in the margin. 797 This sentence was written in the margin. For the biblical reference, see Matt 18:12– 13 and Luke 15:4. 792 793

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your faith and because you chose to live in poverty, just as in “Blessed are the poor in spirit for theirs is the kingdom of heaven. 798

“Sell your possession and give alms” (12:33a). That is, he said it either to the faithful in general or to the disciples in order for them to empty themselves and free themselves for the proclamation of the good news.

“Make for yourself purses that do not wear out” (12:33b). That is, this account is explained by us in that of Matthew. 799 Do you see how he called the poor “purses which do not wear out”? Therefore, he who gives to the poor, his treasure does not wear out, and it is placed in heaven.

“Let your loins be bound and your lamps be lit” (12:35). That is, he did not mean the physical “binding of loins,” but that of the soul. The one whose loins are bound signifies one of two [meanings]: [either someone who is diligent about a certain task,] 800 or someone who is prepared for a journey to a certain place. Thus even you, be diligent toward virtuous actions, and be prepared to go out to welcome me at my Second Coming, and to travel to the Kingdom of heaven, 801 just as the Israelites when they ate the Passover in Egypt and prepared to travel to the Promised Land. Again, “loins be bound,” indicates that passion is placed in the loins, in the muscles and in the kidneys. And he meant this: Let not your passion be untied and loose in sins; bind it with modesty and holiness. Likewise, by “your lamps,” he did not mean those physical lamps, but he referred to the minds because he said, “Let your lamps be lit”; by this, he made known that your minds should be awake and lit in the fullness of the fear of God, in true faith and in holy manners, just as the blessed Paul said, “Awake, O you who are asleep, arise from among the dead, and Christ will enlighten you.” 802 And also the prophet David said, “My Lord, my God, will enlighten my darkness,” 803 and “Enlighten my eyes lest I sleep to death,” 804 and so forth. [Here there is a colophon]

MY BROTHERS, PRAY FOR ME WHO MADE THIS HUMBLE COPY. I HAVE CAREFULLY COLLATED THIS BOOK FROM THREE BOOKS, JUST AS OUR LORD SAID: ON THE MOUTH OF THREE WITNESSES EVERY WORD BE ESTABLISHED. NOW, MY BROTHERS PRAY FOR THE ONE WHO COPIED IT.

Matt 5:3. Matt 6:19–21. 800 This phrase was written in the margin. It perfectly fits the context. 801 Ephrem interprets “the binding of loins” as chastity, by which one becomes alert. See Ephrem’s Commentary on Tatian’s Diatessaron, XVIII, 21, 282. 802 Eph 5:14. 803 Ps 18:28. 804 Ps 13:3. 798 799

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HAD I COLLATED IT FROM TEN BOOKS, MISTAKES WOULD NOT BE AVOIDED. LET HIM WHO CITES FROM IT NOT BE DEPENDENT ON IT.

The “binding of loins” was meant two ways: physical and of the soul. Likewise, the lamps were [meant] in two ways: physical and spiritual. And here he considered “the binding of loins” as of the soul and “the lamps” as spiritual. “And be like men who wait for their Lord” (12:36a). That is, those who prepare for him everything he likes.

“When he returns from the house of the wedding feast” (12:36b). That is, he referred to “the house of the wedding feast” as his Second Coming. “As soon as he comes and knocks, they will open for him” (12:36c). That is, they will receive him in virtuous conducts, and in true faith, by [which means] they will open for him. “Blessed are those servants when their Lord comes and finds {fol. 67v} them awake” (12:37a). That is, those who are away from the slumber of sin, and awaken to virtuous conduct. “Truly, truly I say to you” (12:37b). That is, in truth, in truth I say to you.

“He will bind his loins and make them to recline” (12:37c). [That is,] in the Kingdom of heaven.

“And he will go around and serve them” (12:37d). That is, in his service to them, he indicates two [points]: first, he grants them honor, for those who are honored are served. And second, they will recline in the Kingdom without labor or toil, for he who is served does not labor or toil.

“And if he comes in the second or the third watch and sees them, blessed are those servants” (12:38). That is, we should know that by “watches” he meant vigilance because those who sit on the walls of the cities and watch, and those who feed and guard the sheep, they divide the night time into three watches, making each watch four hours, or they divide the night time into four watches, making each watch three hours. Some would watch on the first watch, others on the second, and others on the third, and so forth. It is likewise for our nature, the stages [of human beings] are three: childhood, youth and old age. Childhood, on the one hand, is that age in which we are children and do not have the fullness of manhood. The youth, on the other hand, is that age in which we become full men. And the elderly is that age in which we become elders. Thus, during the age of childhood, which is from birth up to fourteen years old, we are not liable for sins because we are still children, and our minds and thoughts are not confirmed. But during the youth and old age, we become liable for sins. Because the young and elderly men have become mature and can distinguish between good and bad, they are responsible to obey the divine commandments and live in a pure and holy way. Thus, by “watches” he meant “stages (of life).” And he said as follows: “And if he comes in the second and third watch and finds them thus, blessed are those servants” (12:38). That is, because he knows the weakness of our nature and

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its tendency toward sin, He—by His grace—did not count the first watch, which is the stage of childhood, since He does not make them liable for sins. But He said the second and third watch, which are the stages of youth and old age –I mean, the young and elderly ones, when they act virtuously and become enlightened in every aspect of the fear of God, they would be worthy of eternal good. Along with them, the children who are not full in stature would become worthy [of the eternal good], seeing that they were baptized in holy baptism. And if it happened and they erred, their errors would not count against them because of their immaturity.

Again, we explain “the watch” like this: He meant by “watches” a “period.” He names the first watch the period from Adam till the time of His (God’s) incarnation. And the second watch is from the time of the incarnation till his ascension into heaven. And the third watch is from the time of his ascension till the end of the world, that is, his Second Coming; [the night,] {fol. 68r} he called “this world,” but day, the coming world.

“And he said this, if he will come in the second or the third watch” (12:38). That is, those people who were born in the period from the birth of Christ in the flesh till his ascension and also those who are born in the period from his ascension till the end of the world, if they work virtuously and shine in the fear of God, they will be worthy of the same eternal goods of which the just and virtuous people became worthy from the time of Adam till the time of his incarnation. And this is known because he said that “Many will come from the east and from the west, and they will recline with Abraham, Isaac and Jacob in the kingdom of heaven.” 805 And because when the later workers were blamed because of their delay and did not go to the vineyard, they said, “Nobody hired us,” 806 indicating by this that, if they had been (there) also at the time prior to his (Christ’s) arrival, they would have been working in the vineyard of righteousness, or of holiness. “And know this, that if the lord of the house knew in which watch the thief will come” (12:39a). That is, this story and that “Who is the steward and the wise” 807 (Lk 12:41–48), and that “Do you think that I have come to throw peace on earth”808 (Lk 12:49–53), and that he said “When you see a cloud appear in the west,”809 (Lk 12:54–57), and that “When you go with your adversary to the ruler” 810 (Lk 12:58– 59) are explained by us in (the Commentary on the Gospel) of Matthew.

Matt 8:11. Matt 20:7. 807 Matt 24:45–51. 808 Matt 10:34–36. 809 Matt 16:2–3. 810 Matt 5:25–26. 805 806

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[Chapter XIII] 811 “At that time, men came and told him about those Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered them: do you think those Galileans were greater sinners than all the Galileans so that this happened to them? No, and I tell you that also all of you, unless you repent, will perish. Or those eighteen who were killed when the tower of Siloam fell on them, do you think they were worse sinners than all the others in Jerusalem?” (13:1–4). That is, we should know that Herod was the king and governor over the region of Galilee and Pilate was a judge over the region of Judah. And there was animosity between them, which ended because of Christ in the day of his judgment and passion, just as the blessed Luke said, “In that day, Pilate and Herod became friends.” 812 And some say animosity happened between them because when Pilate heard that Herod had killed John the Baptist without any guilt, he (Pilate) sent and fought against Herod’s men in order to protest at his killing of John without informing him, seeing that he is the judge. 813 And others say that animosity happened between them because of other reasons. Some Jews were living in the region of Galilee, and one day, while they were slaughtering sacrifices, Pilate sent an order and killed them, mingling their blood with the blood of their sacrifices. And it was said by some people that because there was animosity between Pilate and Herod, he sent and killed those Jews who slaughtered sacrifices {fol. 68v} in the region of Galilee. Thus, what he could not have done to Herod, he did to the Jews, who were living under Herod’s domain. 814

Others say that the Jews were forbidden and restrained by the Roman authority not to sacrifice at all. And because they (the Jews) transgressed what was forbidden by the command of the Romans, Pilate sent and killed them. 815

Again, some people say that those sacrifices that the Jews slaughtered in the region of Galilee were not among the sacrifices which were restricted to Jerusalem alone, but sacrifices of the tribes, 816 just as those sacrifices which are described in Samuel. 817 Text in the margin reads: “Chapter 50, On the Galileans.” Luke 23:12. 813 This is Ephrem’s opinion. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 25, 134; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 25, 225. Moshe Bar Kepha neglects Ephrem’s opinion concerning the date on which Pilate killed those Galileans. According to Ephrem, the event took place on Herod’s birthday, when he cut off John’s head; the Galileans were a cohort of Herod, attending his festival. 814 Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 25, 134; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 25, 225. 815 Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 25, 134; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 25, 226. 816 The word is written as ‫ ܫܪܝܫܐ‬or ‫ܫܪܝܒܐ‬. In order for the word to make sense in the ̈ The reference is to context to which Moshe Bar Kepha referred, it should be read as ‫ܫܖܒܝܐ‬. 811 812

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And others say that because the Jewish kingdom ceased and also their priesthood and honor, the Jews sacrificed in the region of Galilee and not in Jerusalem as the Law had commanded. Whatever the reason was, Pilate sent and killed them and mingled their blood with the blood of their sacrifices. Because this matter was fearful and full of cruelty, the people related it with astounded voices.

Some of the Jews came to our Lord and deceptively reported it to him as some of the interpreters had said, waiting, so that if he answered that Pilate did well when he killed them, they could accuse him, saying: He stands against the Law since he (Jesus) justified the killing of those who slaughtered sacrifices to God. And if he answered them that they were wrongly killed, they will complain about him before Pilate that he is standing against the kingdom and the authority of the Romans. 818 Therefore, our Lord answered them differently, and not as they wished and desired. At any rate, whether deceitfully or directly they said this to him, our Lord took up this matter and that what had happened at that time, I mean, the tower [built] 819 in Siloam that fell immediately upon eighteen men and killed them. Concerning these two fearful matters, when he responded to them, he continued his speech for the benefit of the hearers, saying: Do not think that they were killed because they were greater sinners than those Galileans, and it was not that, because they were greater sinners than all the inhabitants of Jerusalem, the tower fell upon them and killed them. But these are the proof of punishment the people will receive on the account of their guilt. And even you, if you do not change, returning from bad to good, and believe in me, the punishment of death will come upon you, just like them, and even worse. Although (it is) not the same sort of perishing as them, I do not mean the falling of a tower, but death will come upon you like them, and for proof [that if] they did not repent and change from bad to good, death will come upon them. {fol. 69r} He gave the parable of the fig tree, saying: “A man had a fig tree, which was planted in his vineyard, and he came to look for fruits on it, but he did not find any. And he said to the worker, behold, three years I have come and looked for fruit on this fig tree, but I have not found any” (13:6–7a). That is, he compared the fig tree to the synagogue of the Israelites. 820 For it was also described in the Scriptures as a vine, branches, creations and forests. He (the Evangelist) called God “a man.” For in many places God was called “man” and “elder” or other appellations. And by “his vineyard” he meant the Promised Land”; and the sacrifice of the tribes which David gave as an excuse for his absence from Saul’s table. Cf. 1 Sam 20:29. 817 Cf. 1 Sam 20:29. 818 Ephrem made this same interpretation. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 25, 134; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 25, 226. 819 This is written in the margin. 820 Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 26, 136; Ephrem’s Commentary on Tatian‘s Diatessaron, XIV, 26, 226.

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“the fruits” are righteousness, judgment, and truth; and “the worker” is the Law, 821 which was given to them, that by its commandments they may work godly work.

Again, the worker is Michael the Angel, who had led the people. Thus, this angel stood in the middle between them and the Egyptians and did not mingle together with them when they left Egypt. 822

Again, he (the angel) stood by the side of Zechariah and entreated Him on behalf of Jerusalem. Again, the worker is the Son. For he had said, “I am the vine,” 823 and “Behold, a sower went out to sow.” 824 And he meant by “three years,” the three times in which the synagogue was without the fruits of righteousness. The first time is the period of Moses, Aaron and his sons. And the second is that of Jesus bar Nun and the judges. And the third is that of the prophets till John the Baptist. 825 Thus, in these three periods, it did not show the fruits of righteousness. Again, he (the Evangelist) describes “three years” to refer to the three ranks through which He (God) asked the Jews to improve before God, but they did not improve through the revered priests, the prophets, and the just kings.

“Cut it down” (13:7b). That is, forty years after the crucifixion, it (the Temple) was destroyed, when Vespasian and his son Titus,826 the king of the Romans, came against them, killing some of them and exiling others, and they uprooted and destroyed Jerusalem.

“Why does it waste the ground” (13:7c). That is, it wastes the ground because it does not give fruits. Thus, let it be cut down in order for the Church to be planted instead of it and in its place, which gives the fruits of righteousness and holiness, not fruits of the shadows of the Law, but of the truth of the Gospel. 827 The vinedresser, or “worker,” refers to the Law; the “fruits” refers to the fruits of faith, found in Ephrem’s writings; cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 26, 136; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 26, 226. 822 Cf. Exod 14:19–20. 823 John 15:1, 5. 824 Mark 4:3; Lk 8:5. 825 Without defining them, Ephrem explains “the three years” as a reference to the three captivities of the Israelites. Moshe Bar Kepha, on the other hand, records three stages of unfaithful Israelite history. In a different place, as Moshe Bar Kepha writes, Ephrem refers to the fact that God said to Moses: “Let me destroy the people.” Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 26 and 27, 136; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 26 and 27, 226–227. 826 Titus was the son of the Roman emperor, Vespasianus. He became a commander of a legion under his father in the Jewish war (66–70 C.E.). Under Titus’ command, his forces captured Jerusalem and destroyed the Temple. See Eusebius in Syriac, 117–118; Eusebius, trans., 111–112. 827 Cf. Heb 5:8, 10:1; Col 2:17. 821

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Again, he said, “Why does it waste the ground” because out of the entire world, she (Israel) was chosen. Now, in its felling and destruction, the whole earth, which became barren of fruits because of it, gives the fruits of righteousness to the Lord of the vineyard and the fig tree. “The worker said to him, Lord, leave it even this year” (13:8a). That is, he called “this year” the period from his incarnation till his ascension. 828

“Until I work it and fertilize it” (13:8b). That is, I will work it by means of miracles and signs which I will perform, and I will fertilize it by means of exhortations, threats, and promises. For in fact, he cleansed their lepers, opened the eyes of their blind, satisfied their hunger, and raised their dead, and so forth; and he exhorted them: “Behold, a sower went to sow”; 829 and he threatened them, “Unless you repent, you will die like them”; 830 and he promised them the kingdom of heaven and eternal life. “And if it will produce fruits” (13:9a). That is, during this time of the incarnation.

“Otherwise, you should cut it down next year” (13:9b). That is, “next year” is the coming year to come. And this is known because in the Harklean (version), instead of “next year,” {fol. 69v} it is written “the coming year.” 831 Thus, he meant by “the coming year,” those forty years after the crucifixion. Because during them they had not repented, nor had they believed in Christ and his preachers, nor had they shown the fruits of righteousness, the Romans came and destroyed them. 832 And from that destruction onwards, it [the Jewish nation] has not been erected.

“Otherwise, cut it down next year” (13:9c). That is, although after one year, the priesthood, prophecy, and judgeship were cut down, the Romans destroyed it entirely after forty years. This has been the special interpretation of the fig tree.

The general interpretation is this: By “the fig tree” he (Christ) meant our human nature. And he said that “He planted it in his vineyard” because of God’s providence and concern for us. And by “worker” he meant the Son and his life-giving commandments. And by “the fruits” (he meant) virtuous conducts. And he named “the three years” his much longsuffering for us, expecting our repentance. And by “one year” he meant the period of his incarnation for our sake. And he named the “manure and work” the compassion, threats, and promises which are written in the Holy Scriptures. By “cut off” he meant the punishment here and the future anguish This interpretation was made by Ephrem; cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 27, 136; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 27, 227. 829 Mark 4:3, Luke 8:5. 830 Luke 13:5. 831 This matches the Harklean, 359. 832 This is a reference to their defeat and the destruction of the temple by the Roman commander Titus in 70 C.E. See Eusebius, 111–112; see also Eusebius in Syriac, 118; Eusebus, trans., 111. 828

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which will be inflicted upon the wicked, wrongdoers, and sinners who do not repent. Just as John the Baptist said, “Behold, an axe has been laid on the root of the trees; thus, every tree that does not produce good fruits will be cut down and thrown in the fire.” 833 “And while Jesus was teaching on the Sabbath in one of the Synagogues” (13:10). That is, what had he taught? And why was he teaching in the Synagogues? And why was he teaching on the Sabbath? (All of these) have been said by us above. 834 “There, there was a woman who had a spirit of sickness for eighteen years” (13:11a). That is, this spirit of sickness was the work of Satan, as he said afterwards.

“And she was bent over and not able to straighten herself at all” (13:11b). That is, she was made disabled. “And Jesus saw her and called her and said to her, Woman! You are loosed from your sickness” (13:12). That is, he (Jesus) did not ask others to loose her, nor by means of prayer did he ask and loose her, but by his befitting authority he loosed and healed her in order that even from here it should be openly known that he is God who has been incarnated; and he has authority to do all that he wants, just as David said, “All that he wants, he does, both in heaven and on earth.” 835

“And he laid his hand upon her” (13:13a). That is, what necessitates laying his hand upon her when he can heal her by the word alone? In order to demonstrate by this that he grants divine operation to his body so that he heals, straightens, and opens (the eyes of blind) and so forth. (It is) like the fire when it unites with iron, grants it the operation to both enlighten and destroy. For Christ does not have two operations, one for God the Word and another for the man which was from Mary, as the heretics say. But (he has) one operation, which began from Godhead and ended in the body of soul and of mind.

“And immediately she straightened herself and praised God” (13:13b). That is, since she praised God, it is an acknowledgment of His good will, and she paid thanksgiving to God on account of her healing.

“And the chief of the Synagogue, being angered because Jesus had healed on the Sabbath, answered and said to the crowds: ‘There are six days in which one should work; come and be healed, but not on the Sabbath day’” (13:14). That is, he became angry not because of the Sabbath, but because of envy. Thus, he held the zeal of Sabbath as a cover for his envy. Matt 3:10. Unfortunately, Luke 4:16, the passage for which Moshe Bar Kepha comments on “Why Jesus used to preach in the Synagogue and in the Sabbath,” is on a folio that is missing from the manuscript. 835 Ps 135:6. 833 834

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“And Jesus responded and said to him, Hypocrite” (13:15a). That is, a hypocrite is of two kinds: a hypocrite {fol. 70r} in judgment, and one who has something in his heart but speaks something else in his mouth. Thus, he (Jesus) called this chief of the Synagogue “hypocrite” because there was envy in his heart, but in his mouth he was showing zeal for the Sabbath.

Again, he (Jesus) called him hypocrite because he did not judge himself in the same way that he judged others. For he used to justify to himself to untie his donkey [and] water it on the Sabbath day; contrariwise, he did not justify to Christ to untie the sick and heal them on the Sabbath day. He should have done one of the two: If he justified this to himself, then he should have justified it to Christ; and if he blamed Christ, he should also blame himself.

“Do some of you not loose his ox or his ass from a stable and go to water it? This is a daughter of Abraham whom the devil has bound for eighteen years; is it not befitting to be untied from this bondage on the Sabbath day?” (13:15b). That is, you justify providing help to animals on the Sabbath day, seeing that you water and feed them, why then do you accuse him, who provides help to human beings? He called this woman a daughter of Abraham, Abraham as the father. “Father" is used in two ways: An immediate father and a distant father. The immediate father is as Jesse, who is the father of David, and a distant one is as Judah, who is the father of David.

Some people inquired here because the Lord said that the devil has bound this woman, and they say, is the devil able to bind human beings with sicknesses or hurt them with other means, or is he (devil) unable to? And we say, he can; but without the allowance and the permission of God he never can. And this is known because he was unable to attack Job except with the permission of God, who said to him, “Behold he is surrendered to you,” 836 and because the legion of demons were unable to enter the herd of pigs except with the permission of Christ. 837 For if Satan had authority to hurt human beings, he would have hurt and corrupted many (people). Therefore, he (Satan) is unable to hurt them except with the allowance from God. For God does forsake people so that Satan hurts them for various reasons. (It is) either for their test and proof, so that they might be known to the people as tested, approved, patient and lovers of God, just as He (God) did to Job, who became a firm (example) of patience to all people. Or (it is) because of their wrongdoing and sins in order to be punished and then change themselves from bad to good. Or (it is) that they prepared themselves by means of their bad deeds to become a dwelling place for the devils. Or (it is) because they prepared themselves to become bad persons; therefore, he intentionally bound their badness, just as (with) possessed children: because of the badness of their fathers, the infants and young boys are tempted while He (God) disciplines and rebukes their fathers with this. Or (it is) because 836 837

Job 1:12. Luke 1:32.

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of other reasons which He knows, such as “His incomprehensible judgments.” 838 Thus, in one of these ways, the devil bound that woman with sickness for eighteen years. But Christ had compassion on her, seeing that she is his daughter and servant, and he loosed her from the bondage and healed her.

“And when he said these things, all those who were standing against him were ashamed” (13:17a). That is, when the envious and accusers were rebuked {fol. 70v} they became ashamed.

“But all the people were rejoicing at all the wonders that were occurring at his hand” (13:17b). That is, the simple people, who are far from envy, were rejoicing at the wonders which he used to perform. And Christ rebuked the chief of the Synagogue on account of that bent woman whom he healed and straightened on the Sabbath day with the proof of the animals, which the Jews water on the Sabbath day.

And we say to the chief of the Synagogue and to the rest of the Jews who accused Christ because he was doing wonders on the Sabbath day: God ordained for the Israelites a Law through Moses, and one commandment of the Law concerning the Sabbath, in which God said to Moses thus: “Keep the day of the Sabbath, let this day be holy for you, do not work on anything on it, neither you, nor you servant, nor your hired servant, nor your animal, for in six days the Lord (created) the heaven and the earth and all that are in it, but on the seventh day, He rested from all the deeds that he did.”839 Let us now ask the Jews how it affects people when they keep the Sabbath and not do any work on it. And if they say that keeping the Sabbath effects in them righteousness, just as Do not kill, do not commit adultery, do not steal and the rest of the commandments of the Law effect righteousness, we respond to them that many people were justified without keeping the Sabbath, just as Abraham, Isaac, Jacob, and the rest of the other just and righteous people who lived before Moses and before the Law. And if they said that they were justified without keeping the Sabbath because they did not know it, we say how did they know that God is the creator of heaven and earth, but they did not know that He (God) rested from all the deeds that He did on this day? And if they said that they were justified without keeping the Sabbath because they were not commanded to keep it, we say that even those who do not commit adultery and do not steal were not commanded [by God] to observe (this), yet they observed them and were justified. And again, those who were before the flood and the Sodomites were blamed and punished because of (their) abomination. 840 And others [were punished] because of other (reasons). But because of the Sabbath, no one was blamed for not keeping it till Moses. Again we say to them, who has done good before God, the person who observed the Sabbath or the one who loosed it? And if they say who observed it, we say, beCf. Rom 11:33. Cf. Exod 20:8. 840 Cf. Gen 18, 19. 838 839

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hold, King Ahab observed the day of the Sabbath, yet he was hateful, and was rejected by God. But the prophet Elijah, who loosed the Sabbath, was very beloved before God. 841 For Elijah loosed the Sabbath on these forty days when he went and walked to Horeb, seeing that during these forty days there are Sabbaths. 842 Mattathiah also made war on the Sabbath day, and he overcame his enemies, 843 but others who observed the Sabbath were overcome by their enemies. Again, we say that if the loosing of Sabbath is defilement, thus the dead who die on it are defiled and the menstruation of the women that happened on it, and many other events that occurred on it. Therefore, it became known that not for the justification of the Israelites did God command them to keep the Sabbath, but because of the reason that when they cease from work, they may remember God and comprehend that He is the Creator who created the creation in six days, and on this day of the Sabbath, God completed the creations, so that they might glorify Him. Second, again, He [God] commanded them to the day of Sabbath in order to teach them to be {fol. 71r} merciful and have mercy on their servants, hired servants and their animals, and let them rest. For Sabbath is interpreted as rest.

Third, again, He (God) commanded them to keep the day of the Sabbath in order to understand in advance that Christ will descend into the place of the dead and save and give rest to those who were bound there. These are the reasons concerning which He (God) commanded them to keep the day of the Sabbath, and not in order to be justified by its observation.

Now, we also say to them concerning why they blame Christ when he used to do miracles on the Sabbath day: As God the Father is not to be blamed because He does works on the Sabbath day, whether when He causes rains to fall, seed to grow, someone to die or to live, likewise, neither should the Son be blamed because he healed the paralyzed on the Sabbath day. 844

And again we say that, as Jesus the son of Nun and Elijah were not blamed because they loosed the Sabbath, the former by his seven days journey to Jericho, and the later by his departure to Horeb; likewise, even Christ should not be blamed because he healed the sick on the Sabbath day.

And again we say, as the priests were not blamed because they used to offer sacrifices and light lamps on the Sabbath day, likewise Christ [should not be blamed] because he cured the wounded on the Sabbath day. Cf 1 Kgs 16:33. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VII, 13, 98; Ephrem’s Commentary on Tatian’s Diatessaron, VII, 13, 134–5. 843 Cf. 1 Macc 2:39 ff. 844 Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), V, 23, 54; Ephrem’s Commentary on Tatian’s Diatessaron, V, 23, 106. 841 842

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And again we say, as those who were circumcising children on the Sabbath day were not blamed, neither those who pull up their animal which falls into a deep pit or well on the Sabbath day, nor those who water their animal on the Sabbath day, likewise, nor should Christ [be blamed] because he loosed the sick and bound ones on the Sabbath day. And again we say, that the Sabbath is interpreted as rest, and Christ, who used to give rest to those who were tired and tormented in sicknesses, not only does he not deserve blame but (deserves) thanksgiving.

And again we say, who is the one who honors the Sabbath and who is the one who dishonors it? Is it the person who does fair and good things, or the one who hinders them? Just as Christ, on the one hand, was healing the sick on the Sabbath, alleviating the distressed, straightening the withered hands and bent backs, raising the paralyzed; the Jews, on the other hand, wanted to hinder Christ from doing these (miracles) on the Sabbath day. Therefore, Christ honored the day of Sabbath because he used to do good things. The Jews, on the contrary, dishonored the Sabbath day because they were saying it was not (right) to do these (good things) on the Sabbath day.

And again we say that the Law which contains the commandments: Do not commit adultery, do not kill, and keep the day of the Sabbath and so forth, were ordained for creatures who are made, and not for the Creator and Maker. And Christ is not a creature or made, but God the Creator and Maker who became man without change. Therefore, he (Christ) should not keep the day of the Sabbath,845 [just as he said, “for the Son of Man is the Lord of the Sabbath.”] 846

And again we say that Christ himself gave the Law on Mount Sinai, as Mar Severus said in the [hymn] of God-Bearer. Thus he said, “The Word of God the Father came down on the top of Mount {fol. 71v} Sinai in order to give the Law to the people,” and so forth. 847 Therefore, the Giver of the Law is not subjected to keep the Law which he gave.

And again we say Christ did mighty deeds, that is, wonders on the Sabbath day [for these reasons]: First, because on the Sabbath days, crowds used to gather more, and

Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1990), V, 24, 54; Ephrem’s Commentary on Tatian’s Diatessaron, V, 24, 106–7. 846 Mark 2:28, Luke 6:5. 847 Moshe Bar Kepha quoted Severus’ Hymn on the God-Bearer almost literally: ‫ܗܘ‬ ܼ ..‫ ̇ܗܘ ܕܢܚܬ ܥܠ ܛܘܪܐ ܪܡܐ ܕܣܝܢܝ ܕܢܣܝܡ ܢܡܘܣܐ ܠܥܡܐ‬:‫“ ܓܝܪ ܡܠܬܗ ܕܐܠܗܐ‬The Word of God himself, who came down upon the high mountain of Sinai to lay down the Law...” See E. W. Brook, “The Hymns of Severus and others in the Syriac Version of Paul of Edessa as Revised by James of Edessa, fasc. 1,” Patrologia Orientalis, Vol. 6 (Paris: Firmin-Didot et Cie, 1911), 159–160; see also, P. Allen and C.T.R Hayward, Severus of Antioch, The Early Church Fathers (London and New York: Routledge, 2005), 117. 845

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when they saw the signs that he (Christ) did, some of them would come and believe in him. Second, (it is) in order to honor the holy day by means of miracles that he performs miracles in it. Third, (it is) in order that when they see him doing fair things on the Sabbath day, even they might learn from him and do fair things to the poor and tormented. Fourth, he used to do miracles on the Sabbath day because he was preparing to remove the rest and the suspension of labor, which He commended to keep in the seventh day, which is Saturday, and fix them in the first day, which is Sunday, on which he rose from the dead. Therefore, it is necessary for Christians to suspend their labor and to rest, they along with their servants, hired servants, and animals, on Sunday, doing fair things on it to the poor and tormented, because Christ removed the (day of) rest from the seventh day and placed it on the first day, which is Sunday.

“And Jesus said: What is the Kingdom of God like?” (13:18a). That is, this one and that “The kingdom of heaven resembles the leaven that a woman took,” (Lk 13:20– 21), are explained by us in that (Commentary on the Gospel) of Matthew.

“And a man asked him whether those who live are few” (13:23a). That is, he asked him whether there are few who live in righteousness, or many.

“And Jesus said to them, strive to enter through the narrow door” (13:24a). That is, thus when Jesus was asked a question, sometimes he directly answered the question, but at other times he did not answer directly, but to the hidden intention of the questioner. And there were other times, when nobody asked him, but when the hearers are silent and not speaking, he used to rebuke their thoughts. And all these things he used to dispense for the benefit of the hearers. Likewise, he did here. He ignored the answer as to whether they are few or many who live in righteousness, as the questioner asked, because there was no benefit from this (question). Instead, he gave an answer which is much better and more beneficial to the hearers, saying thus: “Strive to enter through the narrow door” (13:24a). That is, it is not beneficial to answer you, whether those who live in righteousness are few or many, but this is beneficial to answer and show by reason the way in which you (should) live in virtue and be worthy of the kingdom of heaven. This [+] {fol. 72r} is so that you ought to strive to enter through the narrow door. That is, by “door” he meant the observation of the commandments of the Gospel. And he called it “narrow” because it requires those who enter it to have undoubting faith and a holy, pure conduct, labor, and patience in temptations and pressures that come upon them, and a firm [trust] in the hopes which are promised, and a powerful belief that does not relent, that is, does not slip into any ugly, fleshly pleasure.

“For I say to you that many will seek to enter, but they will not be able to” (13:24b). That is, he did not say that many who diligently do virtuous deeds will not enter the Kingdom, but he said this: many in the coming world will watch the righteous entering in glory the Kingdom of heaven, and they will want and seek to enter with them, but they will not be able to enter because they had not worked righteously in this world. And for confirmation of these [sayings], he brought this [parable] and said:

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“From the hour that the lord of the house will rise and shut the door, then you will stand outside, knocking on the door” (13:25a). That is, those who will stand outside, knocking, are those concerning whom he said that they will seek to enter but not be able to because they had not worked righteous work here. For these, when they see Christ appearing in his great glory, befitting God, they will yearn to enter with him to the bridal chamber 848 and share the everlasting goods which are bestowed on the righteous. But he will not let them enter with him because, at the time when they should have yearned for good, and for which they should have done virtuous deeds, they did not. And he called himself “the lord of the house” who is the Lord [of all] creation. Furthermore, “house,” “closed door,” “those who stand outside,” and “knocking on the door”—he drew these images from here (this world). For someone hosting a banquet lets the intimate friends enter, but he leaves the strangers outside. Likewise, the Lord lets the righteous enter the Kingdom, but he leaves the evildoers outside in everlasting torment. “And you will begin to say: Our Lord, our Lord, open for us” (13:25b). That is, by the doubling of the call “our Lord” indicates their excessive [desire.] 849

“And he will respond and say, truly I say to you, I do not know you, where are you from?” (13:25c). That is, how did he not know them, being their Lord and Creator? Not about his knowing their identity or their places did he say, “I do not know you, where are you from”; instead, “I do not know you,” (I do not know) that you kept my commandments. Therefore, I consider you strangers, just as a man who sees strange people, who never knew from where they came. And this is known because he later said, “Go away from me, evildoers.” 850

“And you will begin to say, before you we ate and drank, and in our streets you had taught” (13:26). That is, the Israelites will remember that day on which Christ lived with them in the flesh when he sometimes used to participate with them in eating and drinking, and sometimes he used to teach them, but they did not benefit from all these things. Again, the Israelites say to him this: On that day in which we ate and drank before you. In this {fol. 72v} way [they think] they have fulfilled the work of the Law, since they used to offer lamb [sacrifices] and eat and drink before the Lord. But they had not been justified by this, as that [verse says], “I was not pleased with sacrifices and offerings.” 851 And they also used to hear on every Sabbath the books Motif of Matt 25:1–13. Concerning Ephrem’s use of “bridal chamber” and that of subsequent Syriac writers, see S. Brock, The Luminous Eye, 115–130; see also Brock, “The Bridal Chamber of Light: a distinctive feature of the Syriac liturgical tradition,” The Harp 18 (2005), 179–91. 849 The Ms reads: ‫“( ܠܡܬܢܐ ܢܒܝܘܬܐ‬to repeat the prophecy”); but such a phrase does not fit the context. Thus, by a process of “guess and confirm,” I succeeded in recovering the original phrase: ‫ܡܬܝܐܒܢܘܬܐ‬. I confirmed this from Bar Salibi, 350. 850 Cf. Luke 13:27; this does not match with the Peshitta. 851 Ps 51:16. 848

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of the Law and the prophets, which were read to them: “Thus says the Lord.” But even in this way, they were not justified because “The hearers of the Law are not just before God,” 852 just as the blessed Paul said.

And again, the Christians say to Christ in this way that before you we ate and drank, seeing that they believed in Christ, and they entered the church, and they fulfilled his feasts, and they heard his commandments, even his laws, but they did not keep it nor did they show fruits of righteousness. 853 “Before you we ate and drank, and in our streets you had taught” (13:26). That is, it is not because you ate and drank before him, nor because in your streets he had taught, that you necessarily will enter his Kingdom; you cannot enter it unless you keep his commandments.

And again, you said that we have eaten and drunk before him, and he has taught in your streets, but you held silence concerning that you disobeyed him and did not keep his commandments. Therefore, he justly does not let you enter with him, but he leaves you outside in torment. “And he will say to you that I do not know you, and where are you from, depart from me, workers of iniquity” (13:27). That is, he meant by “iniquity” evildoing and lying. “There, it will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob,” and so forth (13:28). That one asked him, whether only a few are those who live in in righteousness or many. He (Christ) left aside the question as useless. Instead, he turned toward the one which is useful, showing the way in which people journey and enter the Kingdom, saying: “Strive to enter through the narrow door.”854 And if you do not want to turn to this, you will see Abraham, Isaac, Jacob and other prophets with them in the Kingdom, but you will be cast out of it. By “weeping,” he meant torment, and by “gnashing of teeth,” he meant even more severe torment than the former. For each sinner, according to more or fewer of his sins, will be tormented with more or less torment. Or in other words he said: those who are tormented in hell, because of the difficulties of the torments, they weep and gnash their teeth, as we have shown in (the Commentary on the Gospel of) Matthew. 855

“On that same day, some of the Pharisees approached him and said to him, Go from here because Herod wants to kill you” (13:31). That is, when the Pharisees were watching Christ doing mighty deeds, miracles, and declaring the salvific teaching, they saw the crowd convinced and attaching themselves to him; thus they enRom 2:13. This is a clear self-criticism, stating that merely associating with the Church is not enough to be accepted by Christ. 854 Luke 13:24. 855 Matt 7:22–23. 852 853

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vied him. They lost two (things): First, they would not remain the heads of the people, seeing that the people were following Christ. Second, they were deprived of honor and benefits which the people used to give. Thus, for these [reasons] they envied him, holding unbelievable accusations against him. Thus, {fol. 73r} they wanted him to leave Jerusalem. For this (reason), they used the pretext of Herod, 856 and approached him, showing him that they, like him, have compassion and care for him. They said: Go out, and depart from Jerusalem because Herod wants to kill you. But Christ, observing their hearts and kidneys, 857 he knew their thoughts, that they said this to him not because they loved him. But while they envied him, he encountered them peacefully and softly, saying thus: “Go tell this fox” (13:32a). That is, he did not call Herod “fox.” And it is known because had he called him fox, he would have said “that fox.” For the latter fits for faraway person, and this [former] fits for a near one. Thus, he described the will of the Pharisees as “fox.” He called it “fox” for two reasons: first, because it is deceptive; second, because its manners are bad, just as a fox. And others said that he [Christ] called the nearest Pharisee “fox,” naming all the Pharisees who were gathered there in a singular term.

“Behold, I cast out devils and do cures” (13:32b). That is, you want me to depart from Jerusalem so that the crowds may not be attached to me. But I will do contrary to your will, since not only will I certainly not depart, but I will do even more mighty deeds and miracles, so that the crowds who believe will follow me even more. He called “cures” the variety of healing which [he] 858 granted to the sick and wounded.

“Today and tomorrow and on the third day I will be finished” (13:32c). That is, by “today and tomorrow” he meant a few days, and by “the third day” he meant after a few days. Or like this: by “today” he meant the first year in which he did mighty deeds and miracles, and by “tomorrow” he meant the second year, and by “the third day” he meant the third year in which he suffered, died, rose and was ascended, because he completed his dispensation in three years in the flesh. It was befitting that instead of “I suffer and die,” he said, “I will be finished” in order to demonstrate that his suffering and death are not the end of his life, as they had thought; instead, they are the end of his dispensation in the flesh and beginning of new life. By these, he demonstrated that he willingly accepted suffering and death, knowing [everything] in advance as God, who created all. “Nevertheless, it is necessary for me that I work today and tomorrow, and on the next day I will go” (13:33a). That is, in saying “it is necessary for me” and “I will The Syriac phrase is: ‫ܫܩܠ ܦܪܨܘܦܐ ܕܗܪܕܘܣ‬, which literally means, “he holds the person of Herod.” 857 Ps 6:10. 858 The text reads “I.” 856

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go,” he demonstrated that in his will he bears suffering and death, knowing in advance what will happen. And concerning “I will go,” it is not to depart from Jerusalem, but to go toward the suffering and death, of my own will and not by compulsion. And this is known because he adds, saying:

“Because it is not possible that a prophet should perish outside Jerusalem” (13:33b). That is, in these days before the suffering [here] I work cures and mighty deeds, and also here I will receive suffering and death. {fol. 73v} Because it is not something new even that I should be crucified in Jerusalem, in which the prophets and righteous ones were killed. For by “it is not possible” he did not mean an impossible matter, but he wanted to demonstrate this: Jerusalem is in debt to the blood of many prophets and righteous ones. But others explain this “it is impossible” differently. “Because it is impossible for a prophet to perish outside of Jerusalem” (13:33b). That is, you are not authorized to slaughter the Paschal lamb, who is the type for our Lord, except only in the place where the Lord, your God, has chosen. 859 And our Paschal lamb is Christ, who was slaughtered on our behalf. 860

“Jerusalem, Jerusalem, the killer of the prophets” (13:34a). That is, these (accounts) we have explained in (the Commentary on the Gospel of) Matthew. 861

Chapter XIV “And it happened that when he entered the house of one of the rulers of the Pharisees to eat food on the Sabbath day” (14:1a). That is, many of his friends, his kinsmen and his neighbors were invited by this Pharisee. And this is known because the Evangelist said below that our Lord said to him, “When you make dinner or supper, do not call you friends” and so forth. Why did the Pharisees call our Lord? And why did he go to them? We have said it above.862

“And they were watching him” (14:1b). That is, they were watching him (o see) if he would do something on the Sabbath day which the Law prohibited to do on the Sabbath, so that they might find a reason to accuse him.

“And behold, there was a man before him who had dropsy” (14:2). That is, this one was in the house of that Pharisee along with those who had been invited.

2 Chr 30:1. Moshe Bar Kepha recreates images made by Ephrem—namely, the slaughtering of the Lamb of Passover in Jerusalem as a type of Christ. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 13, 124–126; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 13, 220. 861 Matt 23:37–39. 862 See Moshe Bar Kepha’s comments on 7:36. 859 860

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“And Jesus responded and said to the scribes and Pharisees, whether it is authorized to cure on the Sabbath” (14:3). That is, being the wisdom of God 863 the Father, and knowing the thoughts of the hearts, he asked them, not because he did not know their thoughts, but to bring them out.

“But they kept silent” (14:4a). That is, because of two reasons they kept silent and did not answer: First, because he rebuked and condemned them with the example of the animal, which they let loose and water on the Sabbath day, and if it fall into a pit, they take it up on the Sabbath day; and the second reason is because they did not know that it is a dishonor for the Sabbath when they abstain from doing fair things on it, when they do not alleviate the tormented, afflicted, and stressed ones.

“And he took him and cured him and let him go” (14:4b). That is, do you see, O Pharisees, the one who did these deeds, he did them by his own authority. Therefore, “rend your hearts and not your garments,” 864 said Joel 865 the prophet, and ponder on the power of these deeds which he did. He is God the omnipotent, who became a man for us.

“And he said to them, who of you whose son or ox falls in a well on the Sabbath day, does not immediately draw him up and lift him out” (14:5). That is, why on the account of the bent woman did he use the example of the ox and ass, but here, on the account of the man who had dropsy, he rebuked them with the example of the son and the ox which is lifted up from the well? We say, because the former example fits the account of the woman, and this ox {fol. 74r} fits this man. For the woman was bound with a sickness, and he loosed her, just as an ass or an ox are loosed from the tether. But he cured this man from dropsy from which he was dying, just as a son or an ox that they lift up from a well so that they would not be drowned in water. “And they were unable to give him an answer about this” (14:6). That is, because he is the wisdom of God 866 the Father, he bound and constrained them on all sides, and they remained dumb and more silent than fish.

“And he was speaking a parable to those who were invited there” (14:7a). That is, after he had performed the miracle, and while the Pharisees were watching him, he answered to admonish and benefit them, teaching them good manners. “Because he was seeing those who were choosing places among the front seats” (14:7b). That is, it became a reason to admonish and benefit them; thus he said:

1 Cor 1:24 Joel 2:13. 865 Due to scribal error, the text reads “Jeremiah” (‫)ܐܪܡܝܐ‬. 866 Cf. 1 Cor 1:24. 863 864

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“When you are invited by someone to a banquet-house” (14:8a). That is, here, he profits those who were invited, setting for them a good manner, and teaching them to be far from pride and vainglory, and even to acquire a sense of humility.

“Do not go and seat yourself in the front seat, lest someone who is more honorable than you be invited. And he who invited you and him will come and say to you: Give the place to this person. And you will be ashamed as you get up and take the last place” (14:8b–9). That is, if these who are invited here observed [not] 867 that our Lord commanded them here, one of four things will happen to them: [they will be considered proud or stupid] 868 or be hated or shame will follow them as they unwillingly get up from the main seats and sit in places that befitted them. “But when you are invited, go seat yourself at the back, so that when the one who invited you comes, he will say to you: My friend, move yourself up and seat yourself higher. And you will acquire praise before all who sit with you” (14:10). That is, if they did that which he had commanded them, they would profit two things. First, they would be praised by the reclining (guests). And second, they would acquire humility, as the blessed Paul said, “Let the rich man boast at his humility,”869 and David said, “God will not reject a crushed heart,”870 and even the Lord said, “Learn from me because I am gentle and humble in my heart,” 871 and “Blessed are the humble because they will inherit the earth.” 872 And for confirmation of this, he continues, saying:

“Because everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted” (14:11). That is, here, he profits those who were invited, commanding them to be loving of human beings, and be involved in the needs of the poor and strangers. 873

“When you make a dinner or supper, do not call your friends or your relatives or your rich neighbors, lest they also invite you and you will have this recompense” (14:12). That is, he did not tell us not to invite friends, relatives, kinsmen, and neighbors. And he never commands us to be savages.

The word of negation, “not,” was missing from the Ms. I hypothesized that it should be present and confirmed from Bar Salibi, 353. 868 These two phrases were missing from the Ms. Earlier, the Ms reads, “one of the four” but counts only two. Thus, the first two were reconstructed from Bar Salibi, who quoted Moshe Bar Kepha. Bar Salibi, 353. 869 Cf. Jas 1:9–10. This is a quotation from James, not Paul. 870 Ps 51:17. 871 Matt 11:29. 872 Matt 5:5. 873 Cf. Rom 12:13. 867

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{fol. 74v} For the Apostle says, “Let the love of brothers remain with you.” 874 But what he said is this: ̈If we make dinner and invite kinsmen, brothers, relatives, friends and rich neighbors, they will reciprocate (a meal) and invite us, and we will not benefit at all from this in the coming world. But when we make a dinner, let us invite the poor, the strangers, the afflicted, the lame and even the blind because they do not have (anything) to repay us here. (Thus) God will recompense us in the coming world. “But when you make a reception” (14:13a). That is, by “a reception” he meant the dinner, which receives those who are invited to eat, drink, and enjoy it.

“Invite the poor, the lame, the afflicted, and the blind” (14:13b). That is, by “the afflicted” he meant those who are afflicted in their limbs, and “the lame” are the limping. “And much blessed are you when they will not have anything to recompense you” (14:14a). That is, by this, Christ signaled that the Pharisee invited him along with other guests for recompense and vainglory.

“For you will receive recompense from God in the resurrection [of the righteous]” (14:14b). That is, the one who invites the poor, the lame, the blind, and the afflicted receives their reward from God when the righteous rise in the resurrection, and they are recompensed with everlasting goods. By this, he (Jesus) greatly benefitted the Pharisee who invited him, and benefitted us along with him.

“And when one of those reclined heard these words, he said to him, Blessed is he who will eat bread in the Kingdom of God” (14:15). That is, for two reasons it dawned on this man to say this to Christ: first, because the Jews had this expectation that the righteous, when they become worthy of the Kingdom after the resurrection, will receive physical pleasure, that of food, drink, and others. The second (reason is), when he heard our Lord saying to the Pharisees that when you arrange a dinner, invite the poor, the afflicted and so forth in order that God will recompense you in the resurrection of the righteous, he thought that the recompense of the righteous is a physical one, that for bread, meat, wine, and others. Thus, Christ gives a parable of a man who made a reception for his son, in which he (Christ) shows that the recompenses, which are reserved for the righteous, are not physical but spiritual. And concerning this parable, we have explained in (the Commentary on the Gospel of) Matthew.875

[“I say to you that none of those who were invited will taste of my dinner” (14:24). This befits Judas,876 who did not taste the dinner. And the one whose hands and feet were bound [and everyone who did not] behave in a virtuous manner. [+++]] 877 Heb 13:1. Matt 22:1–10. 876 A later scribe added “the Jewish people” above the line. 874 875

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“And while great crowds were going with him, he turned and said to them, He who comes to me and does not reject his father and mother” …and so forth, (14:25–26). That is, all these (verses), we have explained in (the Commentary on the Gospel of) Matthew. 878 “For who among you who wants to build a tower, […] 879 or which king who goes to war to fight against his peer” (14:28a–31). That is, for in these two demonstrations, he wanted to say this: He who wants to be my disciple, let him first think, if he leaves and abhors all the physical things of this world, and be united to the spirituality of the coming world, let him draw near and become my disciple. And if he does not do this, let him not draw near, lest he begin with my discipleship but does not complete it; here, he would be mocked by the people, and there, he will be tormented.

“Who among you wants to build a tower” (14:28a). That is, the tower of righteousness is composed of many and various elements of virtues. {fol. 75r} “And first, he sits and considers its expense” (14:28b). That is, he prepares himself to be far from all harmful and worldly passions. “Whether he has enough to complete it” (14:28c). That is, in order not to begin in the work of virtue, but then abandon it and return toward vice.

“Everyone who sees him will mock him and say that this man began to build but was unable to complete” (14:29–30). That is, the people here will mock him because he began the work of virtue, but he ended with vice. And there, he will be tormented endlessly.

“Or which king who goes to war to fight against his peer” (14:31a). That is, he who wants to become my disciple, he ought to fight against the desires of the body and against the faulty passions of love of glory and money, and so forth, and against the devil, who is the ruler of this world, and his powers, just as even the apostle said, “You will fight, not against flesh or blood, but against the rulers and the authorities,” 880 and so forth.

“And does he not first deliberate whether he is able with ten thousand” (14:31b). That is, he would consider and be prepared to fight with one’s ten senses of the body, that of the soul and that of the body, over against these three adversaries: Against the faulty desires of the body, against the ugly passions, and against the powers of the devil.

“And if not, while he is still far from him, he will send ambassadors and beseech for peace” (14:32). That is, those who have peace with the desires of the body, and with This paragraph was found in the margin. Matt 10:37–38. 879 The rest of verse 28 through verse 30 are not written here. 880 Eph 6:12. 877 878

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the faulty passions, and with the powers of the devil are those who are far from the work of virtues and are entangled with many evil deeds, involved in much vice.

“Thus, each one of you who does not abandon all his possessions is not able to become my disciple” (14:33). That is, everyone who does not abandon the physical possessions of this world and unite with that of the spirituality of the world to come, he is not able to become my disciple. Just as he said in another place: “You will not be able to serve two lords.” 881 “Salt is good” (14:34a–35). That is, this episode 882 (along with these):

Chapter XV Concerning the murmuring of the scribes and Pharisees against him because he used to receive the sinners and eat with them (Lk 15:1–3), and concerning the man who has one hundred sheep (15:4–7), 883 are explained by us in that (Commentary on the Gospel) of Matthew.

“Or what woman who has ten coins and loses one of them” (15:8a). That is, thus, like this woman, who not only was not blamed that she searched for the coin that she lost, but also many will rejoice with her when she will see it. Likewise, I have not blame on account of receiving sinners who will repent. On the contrary, I deserve a great grace. And even you ought to rejoice over the dead sinners who repent and have life. But because your word [is of] envy, you murmur against me as I receive sinners. Therefore, I myself, in order to heal those who are badly effected and to call sinners to repentance, have come into the world. For Christ by “woman” he meant his divinity, and by “the coin,” which she lost, he meant the human nature which is lost by means of sin. 884 “The nine coins” are the angelic powers who not only were not lost by means of sin, but also remained in holiness because they do the will of God.

“And does she not lighten a lamp, and sweep the house” (15:8b). That is, by “the house” he meant this world, and by “the lamp” he meant his holy body. Now, when he became incarnate, he enlightened all human beings who were blind in the darkness {fol. 75v} of ignorance, just as he said, “I am the light of the world.” 885 And that “she sweeps” is that she gathers together (dirt). And this is known because in the Harklean (version) instead of “she sweeps” is written “she gathers.”886 Again, it is Luke 16:13; Matt 6:24. Matt 5:13. 883 Matt 18:12–14. 884 Similarly, Ephrem explains that the lost coin is the lost image of Adam. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XIV, 19, 130; Ephrem’s Commentary on Tatian’s Diatessaron, XIV, 19, 223. 885 John 8:12; 9:5. 886 Harklean, 370. 881 882

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known in the Aramaic language that “a broom” is called “a sweeper,” and “she gathers” is called “she sweeps.” “And carefully search for it till she finds it” (15:8c). That is, God the Word himself came and became flesh and man, and searched for the sinners who were lost in sin. He found them because he forgave them. In these three ways, forgiveness occurred, namely, by means of faith, baptism, and repentance.

“And she found it, she called her friends and neighbors, saying to them, rejoice with me because I have found my lost coin” (15:9). By “her friends” he meant the angelic powers because they love God and do His will, as “His servants do His will.” 887 And concerning “Her neighbors,” he referred to the angels themselves, seeing that they are near and neighboring God, not in (a specific) place or land, but because they are spirits—simple, thin, and immortal—and because “they do His will.” 888

“And I say to you that thus there will be joy before the angels of God for a sinner who repents” (15:10). That is, the angels are lovers of the people, and that is why they rejoice at the sinners who repent. And if the angels rejoice at this, you, O scribes and Pharisees, why do you not rejoice at their repentance? And why do you murmur against me that I receive them in repentance? Therefore, your murmuring is envy.

“And Jesus also said to them, a man had two sons” (15:11). That is, some people say that Jesus spoke this parable for the teaching of faith. But this is not true. It is known because he speaks of his “Father” as of a man and of his servants as his “sons.” These [parables] do not fit the teaching of faith. And we say that this parable of the prodigal son, 889 and that of the woman who had ten coins and lost one of them, 890 and that of the man who had one hundred sheep and lost one of them, 891 their purpose is one, namely, when the scribes and Pharisees saw Christ receive the sinners who came to him, and he ate and drank with them, they murmured against him and accused him as one who receives sinners and eats with them. Therefore, Christ composed these parables and through which he demonstrates by them (the parables) his Father’s and his love for humanity and His care for them, who justified the sinners who repent so as to be received. Therefore, he (Christ) is not worthy of murmuring and accusation, but of thanksgiving, for he receives the sinners who repent. And this is known that these are just as Luke, the Evangelist had earlier said this, “And they were drawing near to him, {fol. 76r} the publicans and sinners, in order to hear him, but the scribes were murmuring and saying: This man receives sinners and eats with them” (15:1–2). That is, for this reason, Christ conjoined these Ps 103:21. Cf. Ps 103: 21. 889 Luke 15:11–32. 890 Luke 15:8–10. 891 Luke 15:1–7. 887 888

TEXT AND TRANSLATION

219

three parables, that of the lost sheep, [the woman who had ten coins and lost one of them] 892, and the prodigal son, saying this:

“To a man, there were two sons. His youngest son said to him” (15:11–12a). That is, some people say that he (Christ) meant by “the older son” the race of angels, and “the youngest,” the race of human beings. But this is not true; and it is known from the fact that when the older son realized that the youngest son was received with joy he became angry and did not want to enter. The angels, on the other hand, not only have no difficulty with sinners who repent, they also greatly rejoice at their repentance, just as our Lord said.

Others say that he meant by “the older son” the Israelites, and “the youngest one” the Gentiles. 893 But even this is not true because it is known that the older son said to his father that I have never broken your commandments. The Israelites, on the other hand, did transgress the commandments and were found rebellious. For God said concerning them, “What iniquity have your fathers found in me, that they are gone far from me, and have gone after vanity.” 894 But we say that Christ referred to “the man” as his Father. He referred to “the older son” as the rank of the righteous ones. And he called him “older one” because he had acquired perfection and completeness of holy thoughts. And he referred to “youngest one” as the rank of sinners. 895 And he named him “youngest one” because careless, wanton, ignorant, and wrong thought follows sinners, which follows young boys. For even in the Harklean (version), instead of “young son” it is written “the youngest boy.” 896 And he called his Father the father of these two sons, not by nature, but by grace. Christ, however, is the natural son of God the Father, who took flesh from the Virgin, the GodBearer, Mary, and became man. But we are the sons of grace of God the Father. For three reasons he called God his Father, the father of these two sons: First because they are his creature; second, because He grants them adoption by means of baptism; third, because of the compassion He has for both, just as it is said, “As the Father has mercy on his sons, the Lord has mercy on those who fear him.”897 “And his youngest son said to him, give me the portion that comes to me from your house, and he divided his possessions among them” (15:12). That is, what did he

̇ ‫ܐܢܬܬܐ ܕܐܝܬ ܗܘܐ‬ The scribe forgot to mention the second parable about ‫ܠܗ‬ ̈ ‫“( ܥܣܪܐ ܙܘܙܝܢ ܘܐܘܒܕܬ ܚܕ ܡܢܗܘܢ‬the woman who had ten coins and lost one of them”). All three parables are recorded in the above paragraph. 893 This notion of “the older son” representing the people of Israel and “the younger son” representing the Gentiles is found in Jacob of Sarug; cf. Mar-Jacobi Sarugensis Vol. 1, 295. 894 Jer 2:5. 895 Likewise, the notion of “the older son” representing the righteous ones and “the younger son” representing the sinners is found in Jacob of Sarug; cf. Mar-Jacobi Sarugensis Vol. 1, 295. 896 Harklean, 370. 897 Ps 103:13. 892

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divide for them? He divided what he had created to both, and he gave both rational souls, and he gave them wisdom, knowledge, freedom, and freewill, by which they work good things if they want, or bad things. 898 The natural law is the biblical one. For both of them, his Son took flesh and became a man, for both, he promised the Kingdom, and so forth. It was good that he said “he divided” among them, seeing that by these He treated them equally, both the righteous and the sinners, because “He raises his sun upon the good and upon the evil and causes his rain to descend upon the just and the unjust.” 899

“And after a few days, his youngest son gathered all that came to him {fol. 76v} and went away to a remote country” (15:13a). That is, he did not refer to “the remote country” as a place, for sinners are unable to be far from God in a place or land, just as “Where shall I go from your spirit, and where shall I hide from before your presence? If I go to heaven, you are there,” 900 and so forth. But he meant by “the remote country” that he distanced himself from the commandments of God, and from virtuous manners. 901 For all sinners and evildoers are in fact far from God, as it is said: “Depart from me, you workers of iniquity.” 902 “And there he dispersed his possessions” (15:13b). That is, he lost his freedom and freewill by means of hateful and disgusting manners. And again, he dispersed the glorious status that he had acquired.

“Living wastefully” (15:13c). That is because he did not remember the written warnings and the punishments kept for evildoers. But he violated all his ways, as it is written. In the Harklean (version) instead of “wastefully” is written “intemperately.” 903

“And when he used up everything that he had” (15:14a). That is when he lost and used up his freedom, his mind, and his glorious status.

“A great famine occurred in that country” (15:14b). That is, he had no satisfaction from sin because the more he sinned the more he became hungry and desired to commit sin. They are just like these people who endlessly 904 commit sins. And the hunger is described in the Scriptures in many ways. “And he began to lack” (15:14c). That is, he was lacking and in need of others to satisfy his will in sin. Again, he lacked and was deprived of all virtues.

“Free will” has been a key term for Syriac exegetes since Bardaisan. See one example by Ephrem in Hymnen de Fide, 31:1–5, 105. For another example by Jacob of Sarug, see MarJacobi Sarugensis Vol. 1, 293 ff. 899 Matt 5:45. 900 Ps 139:7–8. 901 The same notion is found in Jacob of Sarug; cf. Mar-Jacobi Sarugensis Vol. 1, 278 ff. 902 Matt 7:23. 903 Harklean, 370. 904 Literally, “without satisfaction.” 898

TEXT AND TRANSLATION

221

“And he went and became acquainted with one of the sons of the city of that country” (15:15a). That is, because he lacked and was in need of others to satisfy him in the life of sin, he went and subjected himself to one of the devils. For everyone who inclines toward sin, in accordance with that sin, he comes under a certain devil: the adulterous under the devil of adultery, the thief under the devil of thievery, the proud under the devil of pride, and so forth. And he referred to “the city” as the assembly of the devils, those who rest in the houses of the adulterous and evildoers. He referred to “one of the citizens” as one of the devils, whoever he is.

“And he sent him to a village to tend pigs” (15:15b). That is, that “he sent him” is this: he ignited in him the passion of adultery or another sin. And by “a village,” he meant the stall of sin. And by “the tending of pigs” he meant adultery. 905 And he referred to “the pigs” as to the adulterous and sinners. For by this payment, the devils pay those who followed them; they ignite in them shameful passions in order to become partners with the adulterous and the rest of sinners.

“And he desired to fill his belly with the husks that the pigs were eating” (15:16a). That is, he said, “he desired to fill his belly,” because the ugly passion of licentiousness {fol. 77r} and of adultery, which they love and attach themselves to, is not satisfying. Likewise, the rest of sin is that which they love and want. And he called “husks” the works of licentiousness and defilement, which are desolate and empty of virtue. Or he called “husks” those (plants) which bear and produce thorny plants; and these husks have fruit-stones whose breaking is difficult, and the taste that they have is sweet. Likewise sin, whenever one does it, (tastes) sweet, but after a person does it, he regrets and becomes stressful and suffers if he is discerning and repenting; otherwise, there, he will be tormented and vexed, which will benefit him nothing. In the Harklean (version), instead of “husks” it is written “locusts,” 906 meaning by “locusts” to the Damascene 907 husks, and they also have fruit-stones, [just as other husks.] 908 “But no one gave him” (15:16b). That is, the more he works abominations the more his desire is lacking because he still has no regret.

“And when he came to himself, he said” (15:17a). That is, he reminded himself and considered that former well-being which he was in and the later low-estate in which he ended. That is what happens to anyone who follows one of the devils. Every sinner who intends to repent must think of such thoughts as he begins in repentance. “How many hired servants there are in the house of my father which has bread in abundance for them” (15:17b). That is, by “hired servants” he meant the sinners The same notion is found in Jacob of Sarug; cf. Mar-Jacobi Sarugensis Vol. 1, 280 ff. ̈ cf. Sinaitic Version 174. White’s edition of SacroLikewise, the Old Syriac reads ‫ܩܖܛܐ‬, ̈ Cf. Harklean, 371. rum Evangeliorum has a different spelling of the same word: ‫ܟܗܖܐܛܝܘܢ‬. ܳ ‫ܫ‬. ܰ 907 This is a rendition of the Syriac word ‫ܡ ̈ܝܐ‬ 908 This phrase was written in the margin. 905 906

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who repent at the door of the church, who are forbidden from participation in the holy sacraments till their repentance is completed. And he named “the house of my father” the Church, and “the bread” his body. And again, by “the hired servants” he meant those who work for righteousness in this world, waiting to receive this wage in the coming world. And everyone who works virtue here, he works it in one of these ways: either he works it for the virtue itself and not for anything else, just as a son works in the house of his father; or in order to be given a wage in the coming world, as the example of a hired servant; or because of the fear of the coming torment, as a slave. Therefore, everyone who works virtuous deeds, he works either as a son or as a hired servant or as a slave. 909 “And here I am perishing from hunger” (15:17c). That is, I am deprived of the knowledge of the fear of God and of virtuous manners. “I will arise and go to my father and say to him” (15:18a). That is, he went to his father, not by foot, but by thought.

“My father, I have sinned against heaven and before you” (15:18b). That is, I have sinned before you, and my sin has reached heaven. And again, my sin is so great that it reached heaven. And again, thus I have sinned against you and your creatures. “And I am not worthy to be called your son” (15:19a). That is, because of my sin, I am not worthy to be called your son as [before].

“But make me as one of your hired servants” (15:19b). That is, as those who had not received {fol. 77v} the adoption till the completion of their repentance. “And he arose and came to his father” (15:20a). That is, he finally returned to God by means of repentance.

“And while he was still far away, his father saw him and had compassion on him” (15:20b). That is, while he was still thinking of these things in his mind, considering himself as a stranger, when his father saw him with these thoughts, he increased his compassion for him.

“And he ran and fell upon his neck and kissed him” (15:20c). That is, he showed him abundant love. You see the abundance of God’s compassion that He did not wait for his repentant son to draw near to him, but He ran to him from afar. And see how He was not annoyed by him as with someone who was disguised by wallowing with pigs, and hateful and stained with sin. On the contrary, he fell upon his neck and kissed him. Bar Hebraeus speaks about the three ranks of renouncers in Syriac tradition: (1) the lowest rank, those who come to God for fear of future torments; (2) the middle rank, those who come to God for the enjoyment of Paradise; and (3) the highest rank, those who come to seek God alone as the Father. See A. Wensinck, Bar Hebraeus’s Book of the Dove, together with Some Chapters from his Ethikon, De Goeje Fund 4 (Leiden: E.J. Brill, 1919), 7. 909

TEXT AND TRANSLATION

223

“And his son said to him, I have sinned against heaven and before you; therefore, I am not worthy to be called your son” (15:21). That is, because you are the Holy One, and I am a sinner. For what reason, while he was far away, did he say, I will say to my father, make me as one of your hired servants, but when he came to his father, he did not say this? And we say that for two reasons: First, because his father’s love anticipated him and did not let him say it. And second, because, although his father had not heard it from him, he knew what he was prepared to say to him by means of his low estate and humiliation. “Then his father said to the servants” (15:22a). That is, by “servants” he meant the angels who greatly rejoice in one sinner who repents, just as the Lord said. 910 And again, by “the servants” he meant the priests who serve the House of the Lord as servants, and they baptize and absolve sinners. “Bring out the best robe and clothe him” (15:22b). That is, he named “baptism,” “the robe.” He called it “the best” because of its superiority, and because it forgives sins.

“And place a ring on his hand” (15:22c). That is, by “ring” he meant these three: The true faith, the adoption, and the foretaste of the coming life.

“And put on him shoes” (15:22d). That is, the shoes are the virtuous manners and ways of righteousness, and the preparation of the gospel of peace, just as the blessed Paul said, “̇Put on your feet shoes the preparation of the gospel of peace.” 911

“Bring and slaughter the fatling ox” (15:23a). That is, Christ himself is the ox who was slaughtered on our behalf, just as the apostle said, “Our Passover is Christ, who was slaughtered on our behalf.” 912 And he called it “fatling” because of his superiority and divinity, and also because he gave everlasting good and joy to those who believe in him. And see, while others called him lamb, he {fol. 78r} called himself [ox] 913 in order to pour his comfort and compassion upon all peoples and nations. 914 1065F

“And let us eat and enjoy” (15:23b). That is, the prodigal son who returned enjoys the forgiveness and these gifts that were gifted to him. And we enjoy his returning.

Luke 15:10. Eph 6:15. 912 1 Cor 5:7. 913 This was reconstructed with the help of Bar Salibi’s quotation; Bar Salibi, 362. 914 Cf. Lev 9, Ezek 10:14, and Rev 4:6–7. Traditionally, the image of an ox has been attributed to one of the Gospels (to Mark by Athanasius and to Luke by Irenaeus). In the Syriac exegetical tradition, Jacob of Sarug refers to Christ as “the fatted Ox.” He said, ‫ܪܒܥܬ‬ ̇ ̈ .‫ܚܛܝܐ‬ ‫ ܠܬܘܪܐ ܕܦܛܡܐ ܕܗܘܐ ܕܒܚܐ ܚܠܦ‬:‫ܒܥܠܝܡܘܬܗ‬ ‫“ ܕܬܐܠܕ ܥܓܠܬܐ ܪܚܝܡܬܐ‬The beloved cow (Mary) laid down, in her youthfulness, to give birth to the fatted Ox who became the sacrifice on behalf of sinners.” See T. Kollamparampil, Jacob of Sarug’s Homilies on the Nativity, 102–103. 910 911

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“Because of this, my son was dead but he came to life, and he was lost but he was found” (15:24). That is, this is the reason for our enjoyment and happiness: This son was dead in sin, but he came to live in repentance. And he was lost in bad manners but was found in virtuous manners. It is true, therefore, those who are dead in sin are dead and lost, just as our Lord said in another place: “Let the dead bury their dead,” 915 and also the apostle wrote “The woman who practices luxury is dead while she lives,” 916 and also David said, “From the dead who die from your hand, O Lord!”917 “Now, his oldest son” (15:25a). That is, the rank of the righteous ones.

“He was in the village” (15:25b). That is, by “the village” he meant the place where righteousness is practiced. And he called it “the village” because, as those who live in a village live difficult lives, likewise those who work righteousness are (involved) in difficult deeds and over-occupied, just as our Lord said “The door is narrow and the way that leads to eternal life is afflicted.” 918 [Since it says that “His oldest son was in the village,” it showed that the righteous ones are overwhelmed by difficult conduct.]

“And when he drew near to the house, he heard the voice of much singing” (15:25b). That is, by “singing” he meant exultation and joy which the angels exult and rejoice in a sinner who repents, just as our Lord said. 919 And again, by “singing” he meant the preaching of the prophets and the apostles, who preach in the church of the people in their books. “And he called one of the boys and asked him, for whom is this?” (15:26). That is, to one whom he knew, (he asked) the reason for the singing and merriment.

“He said to him that your brother has come” (15:27a). That is, he did not come from one place to another, but from sin to righteousness by means of repentance.

“And your father slaughtered the fatling ox” (15:27b). That is, he [his father] let him participate in the holy sacraments of the body and blood. “Because he received him as healthy” (15:27c). That is, because he was dead and lost for a long time.

“And he became angry and did not want to enter” (15:28a). That is, the scribes and Pharisees became indignant at sinners, publicans and adulterers who come to Christ, who will accept them in repentance. It was for the scribes and Pharisees that Christ composed this parable. Luke 9:60; Matt 8:22. 1 Tim 5:6. 917 Ps 17:14. 918 Matt 7:14. 919 Luke 15:10. 915 916

TEXT AND TRANSLATION

225

And again, there are some of the righteous of our days who become irritated at the sinners who repent, by repeating their former conduct and then rebuking them. 920

“And his father came out and beseeched him” (15:28b). That is, “beseeched him” is that the righteous should not be irritated at sinners who repent. On the contrary, they should rejoice as the angels rejoice.

“And he said to his father, how many years I have been serving you” (15:29a). That is, I have observed your commandments for a long time. {fol. 78v} “And I have never transgressed your commandments” (15:29b). That is, I have not killed, nor gotten angry, nor lied, but I have observed the fast and prayed, and so forth. “And yet you have not given me a goat” (15:29c). That is, by the restriction of your commandments, you did not let me rejoice in the sins which he called “goat.”

Again, you have not let me by means of your reverence wander from your commandment, as the goat wanders and strays from the sheep. For the sins and sinners were types of goats in the Scripture, as that “He will set the goats on his left side.” 921

“And I enjoy it with my friends” (15:29d). That is, I have not done the will of my passions and thoughts, which he called “my friends.”

“His father told him, you are always with me” (15:31a). That is, you always keep my commandments, are truthful in the Church, and concern yourself with fasting and prayer and the songs of the Holy Spirit, just as the apostle said, “We shall ever be with the Lord.”922

“And everything of mine is yours” (15:31b). That is, the youngest son is pleased with my wealth by means of grace. But you manage mine as if it is [yours]. 923

And again, like this: These Church (sacraments) of the present and of the future are considered as yours, but he (the youngest son) enjoys them as a favor. “But we ought to enjoy it and rejoice” (15:32a). That is, I, you, and the angels. Why?

“Because this, your brother, was dead but has come to life, and he was lost but was found” (15:32b). That is, this is the reason for joy and gladness, because your brother was dead in sin but came to life in repentance. And he was lost in bad deeds but was found in good deeds. Let all the sinners hear this and hasten to repentance. Therefore, the father has four [ideas] to say to his oldest son if he had not acted peacefully and in love for humanity. The first: O my son, who can see the dead This is a self-criticism, or self-criticism of the Christian community; it implies a reconciliatory attitude toward “the sinners,” whoever they may be. 921 Matt 25:33. 922 1 Thess 4:17. 923 The Ms reads: ‫“( ܕܝܠܗ‬to him”); it should read ‫“( ܕܝܠܟ‬to you”). I reconstructed this from the context and confirmed it from Bar Salibi, 364. 920

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come to life and not have compassion on him? 924 Or the lost one who is found and not rejoice for him? 925 Second: O my son, what can I say to the words of your youngest brother when he says to me: My father! I have sinned against heaven and before you, and I am not worthy to be called your son, and so forth? His word stirred compassion in me, and I was unable to reject him because cruelty is contrary to my nature, and I cannot help but have mercy on him, seeing that I am merciful. 926 Third: O my son, did I strip you and clothe him? Did I take off your ring from your finger and put it on his finger? Or did I pull off shoes from your feet and put them on his? Was it not from mine that I gave him, just as I gave even to you? 927 And the fourth: O son, let it be known to you, as I am your father, likewise, I am his father. And I honor you because of your virtue, and I have compassion on him and honor him because of his repentance. Chapter XVI “There was a rich man” (16:1a). That is, Christ has told this parable concerning the rich people who possess much wealth, but they deal with it in a cruel way. Through this parable, he spoke about repentance and about how some of the rich people change their ways from cruelty to {fol. 79r} compassion toward the poor. Therefore, he commands us not to be covetous and cruel but peaceful and merciful.

“There was a rich man” (16:1a). That is, Christ called God his Father, and here he named him also a rich man for two (reasons). One of which is that all the creations are His. And the other is because when He bestows gifts to His creatures, He remains rich, full and not lacking anything.

“And he had a steward” (16:1b). That is, thus by “a steward” he meant every rich man who possesses wealth. And he called him “a steward” for two (reasons). One of which is because whatever he possessed is not his but God’s, the creator of possessions and wealth, just as He said through the prophet, “The silver is mine and the gold is mine.” 928 And the second (reason) is because God has established the rich person as a steward over the wealth that he acquired in order to distribute his wealth to the poor and needy.

“And they had accused him” (16:1c). That is, who accuses him? And we say, either the justice that discerns the hearts and hidden (things) of human beings accused him, and complained about him to God; or by “accusation” he refers to the complaints of the cheated people whom he had cheated.

Cf. Luke 7:13. Cf. Luke 15, the Lost Sheep, the Lost Coin, and the Lost Son. 926 Cf. Luke 6:36. 927 Cf. Matt 20:15. 928 Hag 2:8. 924 925

TEXT AND TRANSLATION

227

“Of squandering his wealth” (16:1d). That is, by “squandering” he meant that he iniquitously and lawlessly scatters his wealth, and he does not administer it properly. For also in the Harklean (version), instead of “squandering,” it is written “scattering.” 929 “His lord called him and said to him” (16:2a). That is, “he called him and said to him” means this: He gave him the natural and written law in which he spoke with him what was necessary.

“What is this that I hear about you” (16:2b). That is, what “I hear” is this: “The hidden things are revealed before him,”930 and he does know the thought of the greedy and the cheats, just as (is written) that “The cry of Sodom and Gomorrah came before me.”931

“Give me the account of your stewardship” (16:2c). That is, he called it “the account,” the requisition that is to be required in the future.

“For you can no longer be my steward” (16:2d). That is, that “you can no longer be my steward” is this: Either while alive he will be denied his wealth and become poor, or he will disown his possessions at the day of his death. “For you can no longer be my steward” (16:2d). That is, because of your cruelty toward the poor, I will deprive you of your possessions, either in your life or at your death, just as “He will take nothing at his death,” 932 and “Fool! This night, they will take your soul from you.” 933

“And the steward said to himself” (16:3a). That is, when the steward heard that he was accused by justice, and was blamed by God through the Law, he returned from his cruelty, thinking in himself the idea of mercy.

“What shall I do, for my lord will take the stewardship from me” (16:3b). That is, because my lord is prepared to dismiss me from the stewardship, what is the way that I can live?

“To dig? I cannot” (16:3c). That is, he called the digging, work, because those who dig wells and torrents, they toil and labor. And he said this: In the coming world, I will not be able to labor and toil in order to gain the kingdom of heaven, seeing that the world is of reward and not of labor. And again, thus {fol. 79v} I will not be able to have compassion and give alms to the poor and needy in the coming world because there reward will be given on the basis of good and bad (deeds); and there is not (an opportunity) for the good deeds. Harklean, 373. Sir 42:19. 931 Gen 18:20. 932 Ps 49:18. 933 Luke 12:20. 929 930

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“And I am ashamed to beg” (16:3d). That is, there, I will beg among all the people, entreating them to give me from their alms or show me their mercy, which they had shown on the poor here, but none will give to me. Therefore, I will be ashamed in this; for even the wise virgins will not give of their oil to the ignorant (virgins). 934 “I know what I should do” (16:4a). That is, I have found this way: I should give a few things here while I am alive, and I will receive great things there, just as “Sell your possessions and give alms.”935 “So that when I will be dismissed from the stewardship” (16:4b). That is, when I will be dismissed from this life and deprived of the possessions that I possess.

“They will receive me in their homes” (16:4c). That is, in the everlasting happiness with the poor who became poor for the kingdom of heaven.

“And he called one of the debtors of his lord and said to him” (16:5a). That is, he called “debtor” the poor whom this rich man should have had mercy on and given alms. And again (he referred) to the cheated people whom this rich man had cheated and oppressed and taken from him whatever it might be. Now, the noun “debtor” indicates two (things): The creditor and the one in debt. And here, he calls “debtor” the “creditor”; 936 why did he (Jesus) called him “debtor of his lord”? We say for three (reasons): First, because wealth is not his but his lord’s, and he was the steward for it. Second, it is because both the steward and the money that he possesses were both the lord’s; therefore, he himself is the debtor of his lord. And third, it is because rich people like these cannot be changed from being cruel into merciful and from harming to bring susceptible of harm, unless they first be convinced that all that they possess is of God, their Lord. “How much are you in debt to my lord?” (16:5b). That is, “how much are you in debt to my lord” is my obligation to pay this debt because I am his steward.

“He answered him, one hundred measures of oil. He said to him, take your book and sit down quickly, write fifty measures” (16:6a). That is, write that I showed you half of the mercy that I was obliged to show you, for he subtracted one hundred measures, and made them fifty. He showed half of the correction which he should have. In other words, he gave half of the alms which he was obliged to give. And the cheat that cheated others, he should have repaid them on behalf of what he had taken from them four-fold, just as Zacchaeus, the publican did. 937 “He repaid half,” that is, for one [he had cheated], he repaid two, that is, two measures. By “oil” he meant mercy {fol. 80r} and correction of cheating, that is, evildoing. And “one hundred measures” is full mercy that he should have shown to the poor, and all the correction of the cheating that he cheated others. And by “fifty measures” he meant Matt 25:9. Luke 12:23. 936 Literally, “the one who has debt” (‫)ܕܐܝܬ ܠܗ ܚܘܒܬܐ‬. 937 Cf. Luke 19:8. 934 935

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half of the mercy that he was obliged to, and half of the correction of the cheating. And it is good that someone does half of the alms and half of the correction. Thus, in the first book, he said to him that he rejected all the mercy and all the correction; in the second book, in which he wrote, he called it half of the mercy and correction. And observe the first debtor who had much debt upon him. “And he called another and said to him, how much do you owe my lord?” (16:7a). That is, how much debt have you accrued from my Lord, of which I am obliged to pay because I am his steward?

“He said to him, one hundred measures of wheat. He said to him, take your book, and sit down and write eighty measures” (16:7b). That is, write that I had showed you less mercy than what I should have shown to you. Moreover, since I have cheated others, 938 I should have resolved it by repaying fourfold; I repaid one and a half for each one.

“And our Lord praised the unjust steward because he had acted wisely” (16:8a). That is, “praised him” means glorified him because although at the beginning he acted ignorantly, at the end, he corrected his ignorance. And he called him “of evildoing” for two (reasons): One of which is because of his earlier conduct, and the other is because the wealth which he possessed was from evildoing. And he called him wise because he was changed from viciousness to mercifulness and from cheating (into virtuousness). And thus, along with the wealth that he acquired here, he was not deprived of everlasting good.

“For the sons of this world are wiser than the sons of light in their generation” (16:8b). That is, by “the sons of this world” he meant the rich people who returned from viciousness to virtuousness. And by “the sons of the light” he meant the virtuous people who have the works of righteousness. And that he said, “The sons of this world are wiser than the sons of the light,” he means this: The rich who returned toward mercy acquire good will by this; and virtuous people who always advance in virtuous acts acquire good will by this. But it is much easier for the rich who give their money to the poor when they want than for virtuous people to advance when they want. For this reason, he said, “The sons of this world are wiser than the sons of the light,” because it is easier for those (rich) [to do their will] 939 more than these (righteous) to do their will; because those (rich), on the one hand, with worldly money {fol. 80v} give alms whenever they want, but these (righteous) are prepared to fight against the passions in our human nature against contentions that occur outside; moreover, I mean, that which they endure, reviling and mocking from evil people, and against the devil, the head of every evil, and against his powers. Thus, when they behave in accordance with their will and advance in virtuous behavior, they advance in difficulties, and they are found to be in a great struggle, 938 939

̈ Lit. “for the cheating that I cheated others” (‫ܠܐܚܖܢܐ‬ ‫)ܗܝ ܥܠܒܘܬܐ ܕܥܠܒܬ‬. This lacuna was reconstructed and confirmed from Bar Salibi, 369.

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just as the Lord said, “The door is narrow and the way is afflicted which leads to everlasting life.” 940 Additionally, the blessed Paul said, “For me it is easier to desire the good, but to do it is difficult.” 941 Therefore, what he said, those are wiser than these, means this: It is easier for these (rich people) to do their will than those (righteous people) to do their will.

And the fact that he added “in their generation” means this: These (rich people) would not surpass those (righteous people) by holy, virtuous conduct, or by the rewards of which they will be granted; by holy deeds and the coming rewards, these (righteous people) would surpass those (rich people). And this is known because he labeled them as the sons of light. Therefore, the fact that he added “in their generation,” showed that these (rich people) surpass them (righteous people) not by acts of virtue in this world but because it is easier for them to dispense their wealth to the poor in this world when they want, more easily than it is for those (righteous people) to advance in virtue and in holy deeds in this world. By “their generation” he meant this world. Again, we say this: He said that the sons of this world are wiser than the sons of light because most of the people have a venerable expectation toward those who dispense their wealth on the needy and poor more than on those who live in sweat and toil for virtues. Thus, when most of the people see wealth divided among the poor, and possessions dispensed among the needy, immediately, they greatly marvel at this, and they praise those who did it. But those who do virtuous and serious deeds are not often praised as much as those (rich people) because they are unable to observe the virtuous conduct through action. Therefore, because those are praised more than these, he said that they are wiser than these.

Again, for other (reasons) he said that the sons of this world are wiser than the sons of light because they manage to gain this world, but these (righteous) estrange themselves from it. Those manage to wear {fol. 81r} this world, but these strive to strip it off because they have another world, which is of light.

“And also I say to you, make friends with this mammon of iniquity” (16:9a). That is, he called the poor and needy “friends.” And by “mammon” he meant money; he called it iniquity for two (reasons): First, because it is often collected by means of iniquity. And second, because he compares it to the wealth of the coming world, where there is no one who overreaches his friend, but each one will be given what he needs. And that he said, “And I also say to you,” he said in comparison with this parable of stewardship.

“When it is used up, they will receive you in their permanent tents” (16:9b). That is, by “their tents” he meant the joys, which are prepared to be given to those who per940 941

Matt 7:14. Rom 7:18.

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sonally endured poverty here, to those who became poor for God. He labeled them “permanent” because the joys there have no end, nor any torment.

“He who is faithful with little is also faithful with much. And he who is unjust with little is also unjust with much. Therefore, if you do not remain faithful in the wealth of iniquity, then truly, who will believe in you? And if with these which are not yours, you have not been found faithful, who will give you your own?” (16:10–12a). That is, he compares the wealth of this world to the wealth of the coming world. And he called the wealth of this (world) “little” and “of iniquity” and “stranger.” 942 But the wealth of the coming world he describes as “plenty” and “for justice” and “ours.” And what he said is this: If in this wealth here, which is little and is gathered by means of iniquity, you were found to be unjust because you cheated others; and you have not been found faithful in it because you did not manage it in accordance with the will of God, how will He give you the wealth of the coming world, which is plenteous and just? But your iniquity in this world and your untruthfulness has deprived you of the wealth of the coming world. Thus, he called this wealth “little” in comparison with the wealth of the coming (world), which is plenteous.

He called it “of iniquity” because it was collected by means of iniquity. And he termed it “stranger” 943 because it was neither born with us nor will depart with us, just as the apostle said, “We brought nothing to this world nor will we be able to carry anything out.” 944 And also the honorable Job said, “Naked, I have come out from the womb of my mother, and naked I will return.”945 Also David said, “He will carry nothing away at his death.” 946 And also he called it “stranger” because it does not remain as it is with anyone, for if today one is rich, tomorrow he will become poor. And he said that we were found unfaithful in it because we do not manage it in accordance with God’s will, as the faithful stewards do. And he called “just” the wealth of the coming world because it is given justly to whoever deserves it. He called it “of us” because it will not be taken from those who are given to them, and it will never end or be used up. 947 For those who will rejoice there, will rejoice [unceasingly] and endlessly. Again, we further explain {fol. 81v} these verses like this:

The word “stranger” is not from Peshitta. This word is not the wording of the Peshitta. 944 1 Tim 6:7. 945 Job 1:21. 946 Ps 49:18. 947 The last three quoted words—namely, “stranger,” “just” and “of us”—are not found in the Peshitta that we know today, although Moshe Bar Kepha treats them as if they are in the Peshitta. The question remains as whether Moshe Bar Kepha was using a version of the Peshitta that contained these words? 942 943

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“He who is faithful with little is also faithful with much” (16:10a). That is, whoever gives the poor from the little that he has is also trusted that, if he had much, he would give much.

“And he who is unjust with little is also unjust with much” (16:10b). That is, whoever is an unjust and does not give to the poor from the little that he has, even if he had much, he would have been like the unjust and would not have given to the poor. And see, he called it an act of iniquity, when someone does not give alms to the poor. And again, another (explanation) goes like this: He who acts unjustly with the little authority he has, if he had greater authority, he would act unjustly.

“And if with these which are not yours you have not been found faithful, who will give you your own?” (16:12). That is, if with this wealth which passes and does not remain, you were found unfaithful, since you seized it and stored it, and you did not share it with others nor did you have compassion on the poor. And if He will give you the wealth that remains and does not pass, and it becomes yours always, you would much more store it, and you would never share it with the needy and the poor. “There is not a servant who is able to serve two lords” (16:13). That is, these verses are explained by us in (the Commentary on the Gospel of) Matthew. 948

“And when the Pharisees heard all these, because they loved money, they were mocking him” (16:14). That is, the Pharisees loved money, just as the prophet spoke concerning Jerusalem, “Your chiefs are companions of thieves and they love bribes.” 949 And even Habakkuk said, “Before me, the court occurred, and the judge received a bribe.” 950 Now, along with their love for money, pride also follows them. For usually, the rich people are proud and haughty. Thus, the Pharisees, while they heard our Lord commanding the crowds to divide their wealth among the poor in order to be rewarded with unutterable joys in the world to come, they mocked him for four reasons. First, because they loved money, and second, because they argue that the Law promises wealth and luxury, but this (Christ) teaches austerity. And third, because they used to say that even we are convinced of the rewards of the coming world, and for what reason they are given. And fourth, because of these they loved God in order to give them the goods of this world, as “You would see the goods of Jerusalem all the days of your life,” 951 and “Your wife shall be as a fruitful vine at the valleys of your house,” 952 and so forth. And as their boldness was Matt 6:24. Isa 1:23. ̇ ‫ܩܕܡܝ ܗܘܐ‬. 950 Hab 1:3. The verse in Peshitta is written this way: ‫ܕܝܢܐ ܘܕܝܢܐ ܩܒܠ ܫܘܚܕܐ‬ 951 Ps 127:4. 952 Ps 127:3. 948 949

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known when they put their hands on him, now, in their words, they were mocking him.

“And Jesus said to them, you justify yourselves before men. But God knows your hearts because the things which are high among people are abominable before God” (16:15). That is, he did not first punish them on the account of their pride because they thought they knew more than others the rewards to come. But he said to them this, it is abominable before God [he who] {fol. 82r} [declares himself righteous] 953 and better than others. Likewise, in another place, he said, [how can] you believe when you still accept praise from the human beings. 954

“The Law and the prophets till John” (16:16). That is, this account, and that “Heaven and earth passes” (Lk 16:17), 955 and “Whoever divorces his wife and takes another,” 956 are explained by us (in the Commentary) on the Gospel of Matthew.

“And there was a rich man, who used to wear linen and purple” (16:19). That is, Christ said this parable for two reasons: One of which is in order to demonstrate that the rich people who do not have mercy on the poor will end in endless torments; and the poor who endure poverty and affliction with contentment will be led to unceasing joys. The second is in order to rebuke the Pharisees because they considered rich people as blessed but not the poor, because the Pharisees loved money. The Lord previously had said to the rich, “When you make a dinner, invite the poor and needy” 957 and so forth. By this, he taught them to be merciful to the poor. And since he realizes that it would be difficult for them to renounce their possessions by means of (distributing them among) the poor, he said to them, “Acquire friends with this mammon of iniquity” and so forth, showing them the rewards that will be given to them there for their mercy on the poor here. And here, in this parable, he demonstrates that unless they have mercy on the poor, they will end in an endless torment and regret with no avail. Again, we should know this, that wealth by itself is neither good nor bad, but its usage makes it good or bad, and likewise poverty. 958 How? When wealth marries cruelty and anxiety, its collection is bad and disadvantageous. But he who possesses wealth and accompanies it with mercy on the needy and giving to the poor, it is good and beneficial, as “It is good for a man who shows mercy and lends.” 959 Likewise, the poverty that marries patience and thanksgiving is good and beneficial to This lacuna was reconstructed and confirmed from Bar Salibi, 371. Cf. John 5:44. 955 Matt 11:12–13; 5:18. 956 Luke 16:18; Matt 19:9; 5:32. 957 Luke 14:12. 958 Similar comments are found in Saint Ephrem: Commentaire de l’Évangile Concordant (1990), VI, 2, 58–60; Ephrem’s Commentary on Tatian’s Diatessaron, VI, 2, 110. 959 Ps 112:5. 953 954

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the poor. On the contrary, the poverty that joins with impatience, murmuring and blasphemy is bad and disadvantageous to the one who is [taken by] it.

Again, it is necessary to examine this parable that the Lord told about the rich man and Lazarus, whether the story had truly occurred or not. Some people say that this parable did not occur in truth, but the Lord composed it for the rich and the poor. And this is known because reward [of the good] or bad still has not occurred, nor have the cruel rich people received everlasting torment, {fol. 82v} nor have the enduring poor received everlasting joys. And as he related the parable of the rich man who was tormented, Lazarus was glad at the bosom of Abraham, both good and bad people had not yet received the reward there (in heaven). The blessed Paul testifies, saying: “Therefore, judge nothing before the time, until the Lord will come, who will illuminate the hidden things of darkness, and he will reveal their thoughts.” 960 And he said in another place, “All these, who received testimony about their faith, did not receive the promise because God had provided the aid for us so that they will be perfected but not without us.” 961 Therefore, with this parable [nothing] had happened in deeds, but it was a composition that was composed by the Lord, only by words, for the rich and the poor.

And others say that some of this parable had happened in truth, and some of it has not happened yet, but it will happen. For they say that the Lord composed it in two periods, the past period and on the future. In the past period, on the one hand, there were in truth two men, I mean, a rich man and a poor man. And this rich man was an Israelite. And this is known because he called Abraham “my father,” and Abraham called him “my son”; further, because he said to him, “Behold, there are Moses and the prophets.” 962 And he (the rich man) was from the priests because he wore linen and purple.963 And they say concerning Lazarus that he is an unidentified person. And others say that by “Lazarus” he referred to the apostles;964 and he names “dogs” to the peoples who were kissing the scars of the apostles. Therefore, this is why “they were licking his sores.”965 They also say that he said it about the future because cruel rich people have not yet received everlasting torment, nor the enduring poor, everlasting joy. They will, how-

1 Cor 4:5. Heb 11:39–40. 962 Cf. Saint Ephrem. Commentaire de l’Évangile Concordant (1963), XV, 8, 146; Ephrem’s Commentary on Tatian’s Diatessaron, XV, 8, 233. 963 Similarly, Ephrem comments that the Lord compared the priests of the people to the rich who were clothed in purple. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XV, 12, 152; Ephrem’s Commentary on Tatian‘s Diatessaron, XV, 12, 235. 964 Similarly, Ephrem compares the disciples of the cross to Lazarus. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XV, 12, 152; Ephrem’s Commentary on Tatian’s Diatessaron, XV, 12, 235. 965 Luke 16:21. 960 961

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ever, receive it after the resurrection. Therefore, part of this parable occurred in action and part of it has not yet occurred.

“And there was a certain rich man; he used to wear linen and purple. And every day he would luxuriously make merry. And there was a certain poor man whose name is Lazarus” (16:19–20a). That is, he did not mention the name of that rich man for he was not worthy of mentioning his name because of his cruelty and badness, as “I will not mention their names on my lips.” 966 But the name of the poor man was mentioned because of his endurance in poverty. That he said that “The rich man used to wear linen and purple” indicates his boast, that is, his pride; and that he said that “He would luxuriously make merry” showed his licentiousness and his gluttony. “And he was laid at the gate of that rich man” (16:20b). That is, he said, “He was laid at the gate” demonstrates that he (the rich man) has no single excuse toward God to claim that he had not seen him and that is why he had no mercy on him. But he saw this poor man laid down at the gate, while he used to go about the yards and the palace. “While being afflicted by sores” (16:20c). That is, that [+] poor man had two difficulties, one of which is utmost poverty, and the other is a difficult illness [+]. {fol. 83r} And that rich man had two kinds of great pleasures, I mean, wealth and physical health.

“And he was longing to fill his stomach from the crumbs that fell from the table of that rich man” (16:21a). That is, when the crumbs that fell from the rich man were thrown away outside the house, he (Lazarus) was longing for them. And thus he was prostrating on his hands and knees heading toward where they were thrown, and he was eating them and being satisfied.

“But even dogs were coming and licking his sores” (16:21b). That is, the dogs were licking the sores of the poor, not to bother or afflict pain on him, but in order to relieve him, since when dogs have sores, they lick them and become healed. And notice that these irrational dogs were found more merciful and compassionate than that cruel rich man who was rational. He (the Evangelist) nicely compared the garment of the rich with the licking of the dogs of the wounded skin of Lazarus.

“And it happened, the poor man died, and the angels carried him to the bosom of Abraham” (16:22a). That he said that “the angels carried him” indicates two things: First, after the soul departs the body, it remains alive, intact, and self-sustaining, and it is never perishable or dissoluble, as erroneous doctrines imply. 967 And second, it shows that when the souls of the righteous depart from bodies, angels accompany Ps 16:4. Behnam, writing on Moshe Bar Kepha’s Treatise on the Soul, reports Moshe Bar Kepha’s discussion on the various opinions of the earlier philosophers on the Soul. Cf. B. Behnam, The Philosopher and Theologian, St. Severus Moshe bar Kepha, the Bishop of Barman and Mosul: A Treatise in the Philosophy of the Soul and its Connection with Theology, 18–19. 966 967

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them to where the Lord commands. But the souls of the wicked are accompanied by demons and remain with them till the day of resurrection.

Now, what happens to these souls till the day of resurrection? We have explained it in the treatise that we wrote on the soul. 968

He called “the bosom of Abraham” the participation and joy with him. By this, he indicates that the souls of the righteous who endure and become patient, when they depart from the obstacles (of the body), are led to that joyous realm. And although they do not receive joy in deed, they do sense the goods, which are reserved for them, and they rejoice. “And also that rich man died and was buried” (16:22b). That is, by this he signaled that the rich man departed from these joyous occasions unto suffering occasions. For the souls of bad people, when departing from the bodies, although they do not receive torment immediately, they sense it and suffer. “And while he was tormented in Sheol” (16:23a). That is, this had not yet happened, but it will happen.

“He lifted his eyes from afar and saw Abraham and Lazarus on his bosom” (16:23b). That is, because he said “from afar”, he indicated that righteous people do not mix with evildoers there, but they remain separated and far from each other. “And he cried out in a loud voice and said” (16:24a). That is, the “loud voice” indicates the hardness and harshness of the torment that follows the wicked there, as those who are tormented here severely cry and howl.

“My father Abraham, have mercy on me” (16:24b). That is, see how the rich man, the hater of the poor, was not ashamed to call out to Abraham, the lover of the poor, [his father]. He should have been blushing and ashamed by this. For “father” conveys two (meanings): natural and accidental. The natural (meaning) is applied to two: distant and close. “distant” is {fol. 83v} like Judah, the son of Jacob, who is the son of David. And “a close one” is like [Jesse] 969 who is the father of David. Now, “accidental” is applied to two senses, either by manners or by doctrines. For the one who teaches manners to another is called his father. Likewise is the one who teaches doctrines. For even the Lord said to the Jews that you are not the sons of Abraham, but the sons of the devil 970 because the devil was inciting in them false doctrines and shameful manners. The Syriac edition of this book has not been published; however, Oskar Braun published a translation to German: Moses bar Kepha und sein Buch von der Seele (Freiburg: Herder, 1891). 969 Ms reads ‫ܐܢܫ‬(“a man”) instead of ‫“( ܐܝܫܝ‬Jesse”), the father of David. The same name occurs in 13:15b (fol. 72r). 970 Cf. John 8:44. 968

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Thus, this rich man called Abraham his father, for he is his father at a distance by nature, seeing that Abraham was not his father by manners and conducts. For Abraham, on the one hand, was loving of the poor and hosting strangers; this one, on the other hand, was hating the poor and expelling strangers. Some people say that because he called Abraham, “my father,” it became known that this rich man was an Israelite. 971 “And send Lazarus to dip the tip of his finger in water and to moisten my tongue, for behold, I am tormented in this flame” (16:24c). That is, “to moisten my tongue” indicates many flames from difficult torment.

“Abraham said to him, my son” (16:25a). That is, he called him “my son” for two reasons: either by nature or to indicate the sense of kinship and household which the righteous consider with evildoers, [but this] does not benefit them (evildoers) there, (since they) are far from righteousness.

“Remember that you have received your goods in your life, but Lazarus his bad things” (16:25b). That is, he called “your goods” the happiness which the rich man enjoyed and the linen and purple which he wore. And he called “bad things” the poverty and sores which Lazarus endured. For the bad things are two kinds, one of which is sin, iniquity, and wickedness—this indeed is a bad thing—and another is sickness, pain, and poverty, which come from God by way of punishment. Thus, this is not a bad thing, but people think of it that way. And the book (of Luke) called such thinking a bad thing. And because he said “remember,” he demonstrated that the awareness and the memory of the soul are kept after it departs from the body. “Now, behold, he is comfortable here, but you are tormented” (16:25c). That is, “he is comfortable here,” seeing that he was tormented there. And “you are tormented” here, seeing that you were comfortable there. Behold, the justice is clear and true that, in accordance with conduct and works here, it is paid off and given there.

“And with all these things, a great gulf is set between us and you” (16:26a). That is, “a great gulf” is a great chasm 972 and deep which is impassible. Thus he called it “gulf” with reference either to the Lord’s sentence which separates the righteous people from the evildoers, or to this firmament, which is seen above us, seeing that

Moshe Bar Kepha probably attributes this notion to Ephrem. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XV, 8, 146; Ephrem’s Commentary on Tatian’s Diatessaron, XV, 8, 233. 972 This is a translation of peḥtā (‫)ܦܚܬܐ‬, which is used by Ephrem, Aphrahaat, and Jacob of Sarug and is found in the Diatessaron. See I. Ortiz de Urbina, ed, Vetus Evangelium Syrorum, et exinde excerptum Diatessaron Tatiani, Biblia Polyglotta Matritensia 6 (Madrid: Consejo Superior de Investigaciones Científicas, 1967), 118. See also S. Brock, “Ephrem’s Letter to Publius,” Le Muséon 89:3–4 (1976): 269; Brock, The Luminous Eye,–27. 971

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the righteous ascend above it and enjoy it, while the evildoers remain below it and are tormented in the great depth.

“And those who want to pass over from here to your side are not able. And neither are those from there able to pass over to our side” (16:26b). That is, after the separation of the righteous and evildoers from each other, they never mix with each other again. By this he indicated that there is no end to the torment there. “And he said to him, therefore, I beg you, my father, that you may send him to my father’s house” (16:27). That is, look! Here, he did not care about himself, {fol. 84r} and there, he cared about his brothers.

“For I have five brothers. Let him go and witness to them so that they will not also come to this place of torment” (16:28). That is, by these (words) he showed that his brothers are cruel and not merciful. Here, he either called “his brothers”, indicating all the Jews as rich and cruel and not merciful, or all cruel rich men. “Abraham said to him” (16:29a). That is, see how Abraham had mercy on the poor here and had begged mercy from God for the Sodomites; 973 there, he does not have mercy on those who had no mercy on the poor here. 974

“They have Moses and the prophets, let them listen to them” (16:29b). That is, here, he did not mean by Moses the person of Moses, for at the time in which Christ told this parable, Moses was dead. But here, he meant the Law of Moses, just as the blessed Paul said, “Whenever Moses is read, a veil is upon their hearts.” 975 Likewise, by “the prophets,” he meant the books of the prophets. Thus, he said this that there they had the commandment of the Law of Moses. And he meant by “prophets” those who warn and exhort them to be merciful and to feed the poor, so that they may not come to this torment, if they listen, understand, and practice. For in many places, the Law and the prophets teach us to love the poor and strangers. 976 “And he said to him” (16:30a). That is, from the hardness of the torment in which he is thrown in, he was not persuaded and stilled by the word of Abraham. “No, my father, Abraham, but if someone from the dead would go to them, they would repent” (16:30b). That is, for behold, we know for sure that the Lord had raised the dead Lazarus, 977 the son of the widow, 978 and the daughter of Jairus. 979 And they saw them, and even talked to them, but did not repent or believe in him Cf. Gen 18 and 19, in which Abraham interceded for Sodom and Gomorrah. The same idea was discussed by Ephrem. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XV, 13, 152; Ephrem’s Commentary on Tatian’s Diatessaron, XV, 13, 236. 975 2 Cor 3:15. 976 Since there are many references to cite, Deut. 15:1–11 may be sufficient. 977 John 11. 978 Luke 7:11–16. 979 Luke 8:41–56; Mark 5:22–43. 973 974

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who raised them. Likewise, if one of the dead would rise and witness before cruel people, they will not become merciful. If they will not become (merciful) out of their will and freedom, they will not obey the commandment of the Law, of the prophets, and of the Christ. And Abraham, the chief of the fathers, testifies to this, saying:

“Abraham said to him, if they will not listen to Moses and to the prophets, they will also not believe in someone who will rise from the dead” (16:31). That is, Christ taught many things by this parable that he composed. First, we should not be cruel but have mercy on the poor. And if not, we will be tormented endlessly. Second, we should endure poverty and temptations with thanksgiving in order to be worthy of everlasting happiness. Third, both the angels and devils meet when the souls depart the body. If they are righteous, they will go with the angels. But if they are wicked, they will be handed to the devils. Fourth, the souls do have feeling after they depart the body, and their awareness and memory are preserved, and they remember what they did (here). Fifth, if, there, the evildoers regret the wrong deeds that [they committed] here, their regret benefits them nothing. And sixth, after {fol. 84v} the righteous are separated from the evildoers by the work of the Lord, the former go to the Kingdom and the latter to hell. They will never mix with each other because of the chasm that is set between the two sides. Those (of the Kingdom) will be unceasingly glad, and these (of hell) will be endlessly tormented. And seventh, the bodies of the good and bad people, here, along with their souls, will be happy or tormented there. For although bodies become refined when they rise at the resurrection, they become of spirit rather than of soul, just as Paul said, 980 but in personal nature they are the same. This is the justice: that these bodies which labored here or indulged in ugly lusts, they themselves will be glad there or be tormented, and not others. Chapter XVII “And Jesus said to his disciples: It is not possible that offences will not come” (17:1). That is, this chapter 981 and that “If your brother offended you rebuke him” (Lk 17:3–4), 982 and that “The apostles said to our Lord, increase faith for us” (Lk 17:5–6), 983 we have explained in (the Commentary on the Gospel of) Matthew.

“And who among you who has a servant who ploughs or who tends a flock?” (17:7a). That is, for many reasons, he commanded us to become virtuous; now he comes and pushes away from us two vices, namely, laziness and vainglory. Laziness, on the one hand, because many people when they hear that they ought to be workers of virtue and righteousness, become lazy and abandon the work of virtue. Thus, Cf. 1 Cor 15:44. Matt 18:6–7. 982 Matt 18:15; 18:21–22. 983 Matt 17:19–21. 980 981

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he asked, “Who among you who has a servant who ploughs,” and so forth. Vainglory, on the other hand, because some people who practice virtue, the devil incites in them vainglory; thus they perceive themselves to be worthy of great rewards and distinct crowns from God on the account of their work. For this (reason), he said, “When you do all these things say, we are idle servants.” 984 Therefore, he intended to stop two things in us: laziness, on the one hand, because he said, “Who of you who has a servant,” and vainglory, on the other hand, because he said, “We are idle servants.” And whenever laziness is pushed away from us, we become diligent toward virtuous work. And if someone would say, this is difficult for us, say, take the simplest example from the servants which you have who plough or herd sheep, and so forth. “And who among you who has a servant who ploughs or who tends a flock?” (17:7a). That is to say, just as a servant is obliged to work, likewise even we are obliged to work virtuously.

“When he comes from the field, does he say to him, come in and recline?” (17:7b). That is, after he has ploughed or herded sheep all the day, when he returns home evening time, his lord will not tell him to recline and rest.

“But he will say to him, Prepare something for me to eat, and gird your loins and serve me till I have eaten and drunk. Afterwards, you eat and drink” (17:8). That is, after [he had worked] {fol. 85r} all the day in the field, he commanded him to work at home in the evening time. Likewise, we ought to work virtuous deeds in all our lives, even toward the evening and the end of our lives; we ought not to cease from the work of righteousness.

“Does that servant receive his thanks because he did what was commanded of him?” (17:9). That is, the servant had not shown that he did additional things more than the law of servitude required. But he did what he was obliged to do. For this reason, his lord did not thank him. For, truthfully, if he had shown additional [service] beyond what he was obliged to do in accordance of the law of servitude, he would have been thanked. Likewise, even we are obliged to work righteously, just as a servant is obliged to work. And when we work it, we should not boast and be caught in vainglory, since we have not done any additional work than what we are obliged to. “Likewise, even you” (17:10a). That is, as this example of the servant that he told, you realized his abundant love and grace toward us; while we are naturally his servants, he made us his brothers and even sons of his Father by his goodness to us. “When you do all these things that you are commanded to you” (17:10b). That is, these things which I commanded you concerning the love for the poor and the rest of all virtues. 984

Luke 17:10.

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“Say, we are slaves of no importance, we have (merely) done the thing which we were obliged to do” (17:10c). That is, by this, you will push away from yourself pride and vainglory.

“And it happened, when Jesus went to Jerusalem from Galilee, he passed by the Samaritans” (17:11). That is, he was going by many towns and places in order to preach and turn many to faith and virtue. Ultimately, for this he took flesh and became a man in order to draw everyone to him, just as he said. And see, while he fills everywhere, indefinitely, since He is God, it cannot be said that he was moving from one place to another. But because he became a man, he was going around and moving from one place to another.

“And when he was near to entering a village, ten men who were lepers encountered him” (17:12a). That is, they encountered him and met him on the road, not in a village or city, because they were cast out of the cities and villages and were not permitted to associate with crowds. Why were they cast out? We have said it along with other reasons of the account of the lepers in (the Commentary on the Gospel of) Matthew.985 “And they stood from afar and lifted their voices and said” (17:12b–13a). That is, they stood from afar and did not come near to him because the Law by Moses commanded that the lepers should not come near the people. 986

“Our master, Jesus, have mercy on us” (17:13b). That is, for this reason he descended and took flesh, so that he would have mercy on everyone. And “our master,” here, means our teacher.

“And when he saw them, he said to them, go and show yourselves to the priests” (17:14a). That is, why did he not purify them first and then (send) them to the priests? We say, at the moment they turned to go their way, {fol. 85v} his will and power purified them. And this is known because he would have not sent them to show themselves to priests, be they purified or not, as the Law commanded, but he did purify them in advance. And again, they would have not been convinced to go to the priests and show their bodies unless at that moment, when he talked to them, they saw encouraging marks of purification on their bodies. Concerning why he sent the lepers whom he purified to the priests, we have said it in (the commentary on the Gospel of) Matthew. 987

“And when they departed, they were purified” (17:14b). That is, while they were going their way, before they reached the priests, they were purified in order for them to know that the reason for the purification was Jesus, not the Law nor the priests. Matt 8:1–4. Cf. Num 5:2. 987 Matt 8:1–4. 985 986

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“But one of them, seeing himself purified, returned to him and was praising God with a louder voice. And he fell upon his face before the feet of Jesus, thanking him. And this one was a Samaritan. And Jesus answered and said, Were they not ten who were purified? Where are the nine? Did none intend to come and give praise to God except this who is of a foreign people?” (17:15–18). That is, that Samaritan returned and praised God the Father, and gave thanks to Jesus, His Son, and he believed in him, but those nine Jews did not do so. He was not learned in the Law, but those were learned in the Law, which brings even more blame on them and intensifies the accusation against them, but it draws praise and appreciation to this (Samaritan). Thus, the Israelite people were of hard heart and neck, 988 and they used to forget the miracles and act and deny the goodness of God. Therefore, just as their fathers did before the Father, since they forgot the miracles which He did for them in Egypt and in the wilderness, and they denied His goodness and acknowledgement, just as David said, “They forgot His deeds and miracles,” 989 their sons acted likewise before His Son, because when he was doing mighty deeds and miracles for them, not only were they denying his favor, but also they were blaspheming him, saying: “A man of demons cast out demons.” 990 Therefore, for these nine whom Jesus purified, it was not unusual for them to forget their purification and not return to give thanks and believe in him, 991 as the Samaritan did. From this Samaritan and these nine Jews who were purified, it is known that people are examined whether they are virtuous or not by two (means): From the natural law, which is [natural] intelligence, and from the written Law. And the Samaritan, because he observed the (natural) law, {fol. 86r} which he possessed, returned and gave thanks to the one who purified him. But the Jews neither kept the natural law, which was written on their hearts, nor the written one. Thus, they act ungratefully and did not return to Jesus.

“And he said to him, Rise, go, your faith has revived you” (17:19). That is, from the death of the leprosy which he had. Jesus demonstrated a great difference between this Samaritan and the nine Jews. For concerning this (Samaritan), two things revived him: first, the favor of Jesus towards him; and second, his faith, just as he said to him. But for those [nine Jews], only one thing revived them, the favor of Jesus on them. Therefore, it became clearly known from the nine Jewish lepers who were purified, and from the one Samaritan who was purified, that there are among the descendants of the faithful many unfaithful persons; and among the descendants, who have good manners, there are some who have bad manners, but there are others who have virtuous manners. For these nine, being descendants of the faithful

Cf. Exod 32:9, 33:3, 33: 5, 34:9; Deut 9:6. Ps 78:1. 990 Mat 12:24. ̇ (“in her/it”); it should read ‫“( ܒܗ‬in him”): “as the Samari991 The manuscript reads ‫ܒܗ‬ tan did [believe ‘in him’].” Otherwise, the object of the verb is “God’s goodness.” 988 989

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Abraham, were found unfaithful. But this Samaritan, being a descendant of unfaithful people, was found faithful.

“And when those from the Pharisees asked Jesus when the Kingdom of God would come” (17:20a). That is, the Pharisees pretend that they are seeking knowledge, but they are far away from fearing God. For at many times, when they had heard Christ preaching and teaching concerning the Kingdom of God, they asked him about it— when and at what time it would come and be revealed. But they asked him this question not honestly but deceptively, seeing that they intended to accuse him. Therefore, they derisively and deceptively asked him, saying: How late would the Kingdom of God come, which you preach. And we are prepared to inflict death on you before it comes. What may the Lord answer them, being alone in longsuffering? “He answered and said to them, the Kingdom of God would not come with watching” (17:20b). That is, it would not come to you, nor are you worthy of it, because you watch it by means of Seasons and Times, (saying): behold, it would come today or tomorrow or another day.

“And someone may not say, Behold it is here, behold it is there” (17:21a). That is, {fol. 86v} it would not come to you, nor would you deserve it, because you watch for it at places, thinking that it is either in this place or there in another place. For as you are watching it by means of Seasons and Times is of no benefit for you. 992

“For behold, the Kingdom of God is inside you” (17:21b). That is, it is inside your will, your freedom. Since you want to be worthy of it, you should accept my teaching and practice all that I command. Therefore, be diligent, so that you may advance it, not by means of how late or at what time it would come, or in which place is it. This does not benefit you anything. For he called, here, “the Kingdom of God,” that which the righteous people enjoy after resurrection.

“And he said to his disciples” (17:22a). That is, after he had responded to the Pharisees, what ought to be answered concerning the Kingdom of God, he addressed to his disciples, saying:

“The days will come, when you will desire to see one of the days of the Son of Man, but you will not see” (17:22b). That is, here, by “the days of the Son of Man,” he meant the coming world because the glory of God will be revealed in it, just as he said, “My Kingdom is not from this world.” 993 And by “one day,” he meant the day in which he will appear from heaven. And because he said that “you will desire to see one of his days,” he taught that the Kingdom is too great even for the righteous and virtuous people to become worthy of it, even for one day. And again, that he said, “but you will not see one day,” he did not say it to the disciples. How then, he Ephrem wrote a similar explanation. Cf Ephrem’s Commentary on Tatian’s Diatessaron, XVIII, 5, 272. 993 John 18:36. 992

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would have said to them this, having promised “To set them on twelve seats,” 994 and so forth. In fact, he referred to the Pharisees through addressing the disciples. He demonstrated it by his saying, “You will not see one day,” that the Pharisees would not participate in the happiness of the Kingdom because of the badness of their will. Because of two reasons, he did not clearly say this to the face of the Pharisees, in order to be soft, receptive, and beneficial. And again, we interpret this differently, like this:

“And he said to his disciples, the days will come when you will desire to see one of the days of the Son of Man, but you will not see” (17:22b). That is, here, he informed them in advance about the hard tribulation and severe persecution that will come upon them after he ascended {fol. 87r} into heaven, and upon those who will be in the latest period of the end of this world. And he said this: The affliction and persecution, which will come upon you by persecutors after I ascend, will be so hard, even upon those who will be living in the latest generation of the end of the world that even to the extent that you will desire to see one of these days in which I live with you now, you will not see it.

But one may argue, saying: How would they desire, in the time of the end of the world, one of the days in which they were living with him, since they were facing affliction and persecution by the Jews? For sometimes, they (Jews) tried to stone him, and other times, they wanted to throw him down from the top of the mountain, and sometimes, they called him a Samaritan, and so forth. And we say to them that they [the disciples] endured two kinds of affliction and persecution, which were carried out by Jews at the time when he (Christ) was living on earth. And affliction and persecution were carried out by the enemies upon the disciples after his ascension, along with these which would occur at the end of the world. Thus, the affliction that the disciples endured after his ascension was so harsh, and the affliction that the faithful endured from persecutors was so severe to the extent that when these are compared to those afflictions and persecution which were carried out by the Jews, in the days in which he was living on earth, would be seen as soft and not harsh. Likewise, when fever is compared to poisonous disease, it looks light. And the barley bread, when is compared to corny bread or carob bread, it looks pleasant and desirable. Therefore, by way of comparison, he said that you will desire to see one day of the days of the Son of Man, that is, the affliction of which the persecutors inflict upon you after my ascension is too harsh—also upon the late ones at the end of the world—to the extent that you will desire to see one day of those days in which I was living with you, but you will not see me, till I appear from heaven at my Second Coming. Again, if someone asks and says, Has Christ intended to make the disciples fearful and feeble by these words? We say no, but courageous, prepared and ready to face 994

Luke 22:30; Matt 19:28.

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the affliction because of fearing God; furthermore, patient and steadfast. And also strenuous soldiers who were readily prepared, that is, alert to wars of the enemies.

“And if they will say to you, Behold he is here, behold there he is, do not go” (17:23a). That is, this paragraph 995 is explained by us in (the commentary on the Gospel of) Matthew. 996 Chapter XVIII “And he also said to them a parable that at every time we should pray and not be weary” (18:1). That is, {fol. 87v} he said this parable, so that we may have constant diligence toward prayer.

“There was a judge in a city who did not fear God nor did he regard (fellow) human beings. And there was a widow in that city, and she used to come to him, saying: Avenge me of my adversary. But he did not want to for a long time. Afterwards, he said to himself: If I do not fear God, nor do I regard the sons of men, yet, because this widow has been wearing me out, I will avenge her lest every time she comes to annoy me. And our Lord said: Listen to what the unjust judge said. And will not God all the more take vengeance for his chosen ones who call on him both day and night? And he will be longsuffering with them. I say to you that he will take vengeance for them quickly” (18:2–6a). That is, this parable can be interpreted in various ways. The first interpretation is that the Lord brought this example of the unjust judge and the widow to demonstrate the following: If that one was an unjust judge—who does not fear God nor is ashamed of men, avenged her of her adversary not for God’s sake nor for men’s sake but for the care and diligence of this widow toward him, in order that she not constantly bother him, therefore, all the more, God, who is a just and fair judge and lover of human beings, will take vengeance for his chosen ones from Satan and deliver them from his gins and snares. And if they pray to him and ask him this, yes, I say to you, He will respond to their requests—if they ask him—much more than the response of the unjust judge to that widow, because that one is an unjust judge, but God is a fair and just judge; that one was a hater of human beings, but God is a lover of human beings; that one loves bad things, but God wants good things. And it is known that this interpretation is true because the Lord said that “Will not God all the more do vengeance for his chosen ones.” And the second interpretation is this: By “a judge,” he referred to the collection of passions which constantly fight us, whether these passions emanate from within us or happen to us from outside. And he called this collection of passions “unjust” because it fights to turn us to sin and iniquity. And by saying “He did not fear God nor was he ashamed of men,” he showed that passions which emanate from within 995 996

Literally: this treatise. Matt 24:23.

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are fierce and cruel so as to dare (to act) against the fear of God and the respect of man.

And he called our body the “city.” And he termed our humanity “a widow.” And he called it “widow” for two (reasons): first, because the widow is deprived of the assistance of the man; likewise, a person with whom the passions of the body fight is deprived of the assistance of anybody else. For in this war, they say, everyone by oneself wins the war {fol. 88r} of his passions or is defeated. And the second is: just as a widow endures the difficulty of widowhood, likewise a modest and virtuous person endures the fight of their passions. “The adversary of the widow,” he called the enticement of desires and passions which continuously fight against our humanity, as on a harsh battle field. And he referred to “the constant coming of the widow to the judge” as the constant prayer, which modest and virtuous people pray to God, so that they may be delivered from this war of passion, that is, to constantly gain [hope] 997 of overcoming it.

Now, we should know that those who are modest and virtuous people constantly pray to God, so that He may deliver them from this war; and God hears their prayer and saves them from it, just as the Lord himself said. But those who are bad and defiled, not only do they not pray to God to deliver them from this war, but also they invent reasons so that the war would intensify more against them, whatever that war might be, be it the one that emanates from within or from without. And we should also know this, that instead of “avenge me” which the widow said, in the Harklean is written “seek for me,” and instead of “I will avenge her” is written “I will seek for her.” 998 These give further proof.

“And will not God take all the more vengeance for his chosen ones who call on him by day and night?” (18:7). That is, he said that He will take vengeance for them because he said that He will deliver them from this war, preparing their will to live in modesty and virtue, and asking Him to deliver them. And he said it for His chosen ones and not for everybody because he prayed only for those who are chosen, modest, and virtuous and who pray to God to deliver them from this war of passion, and not those who are bad.

“He said to them that He will quickly avenge them” (18:8a). That is, he added “quickly” in order to deliver them from this war quickly, as soon as they pray to Him with an eager will and pure heart. Or he said “quickly” concerning this life, as they are worthless, and the day of his coming is near when he will give them a full solution to this harsh war, making them immortal, not perverted, and making them enjoy unutterable goods in a tranquil life which is far from all scarcity and affliction. The Syriac manuscript reads ‫ ;ܠܡܬܢܐܢܒܢܘܬܐ‬it would only make sense, though, if it is read ‫ܠܡܬܝܐܒܢܘܬܐ‬. The same word occurred defectively as ‫ ܠܡܬܢܐ ܢܒܢܘܬܐ‬above in Luke 13:25b, fol. 74r. 998 Harklean, 383. 997

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And the third interpretation is this: he placed (in a parable) a harsh judge, so that we may depend on God, the gentle. And he placed a widow for imploring help to indicate the severity of the battle field for virtue, in which we fall short, for imploring help from God. And again, he placed the unjust judge to refer to wicked enticements which bar us from righteousness. And he placed the constant coming of the widow to the judge to indicate that through constant prayer, the virtuous overcome their passions. And he placed the longsuffering of the judge to indicate that God is longsuffering in this world and does not reward the virtuous, but He will reward them abundantly in the coming world. [Again, the fourth interpretation is: {fol. 88v} The “unjust judge” refers to the false christ, that is, anti–Christ. And by “widow,” he meant the synagogue. And he called the church “her adversary.” Thus, he said this: The synagogue will come to the anti– Christ, and complain to him against the church because it (the church) took what belong to it (the synagogue). Then, the anti-Christ will return to it (the synagogue) those of it from the church. 999

“But when the Son of Man comes, will He find faith on earth” (18:8b). That is, faith is (known) in two ways: (1) we believe in One true, existing God, three holy hypostases, the Father, the Son, and the Holy Spirit; (2) or we believe the words of God and have no doubt in His promises concerning all that He said and promised. We believe and trust that He will fulfill them. Thus, Abraham, the patriarch, was justified by this faith, for when God pledged and promised after he had become aged, and likewise Sarah, his barren wife, to give a son, even to multiply his seed as the stars of heaven and to give the land of the Canaanites, he believed and trusted in the words of God, and he did not doubt His promises.1000 And for this reason, the book of the prophet Moses said, and also the apostle Paul, that “Abraham believed in God, and his faith was considered righteousness.” 1001 Therefore, faith is in two ways: First is that we believe in the existing God, and second, we believe that he will fulfill his words and promises towards us. Here, Christ called it faith that one believes in the existing God. And when he said “will He,” 1002 he indicated the scarcity, and he said this: at my Second Coming few will be found who believe in God because their love will grow cold for many reasons, and they will move from faith to no faith. And again, here, he called it “faith” for one who believes the unutterable goods and everlasting life, which Christ promised as a reward for the righteous; and he said

This indented paragraph was crossed out by a later scribe, who wrote in the margin ̇ the following note: ‫ܘܥܠܗܝ ܐܬܠܚ ܦܘܫܩܐ‬ ‫ܥܘܠܐ ܐܝܬ ܗܘܐ ܗܪܟܐ‬. (“This is a bad interpretation; therefore, it must be deleted.”) Nevertheless, Bar Salibi quoted this paragraph of interpretation from Moshe Bar Kepha and attributed it to Hippolytus (d. 235). Cf. Bar Salibi, 381. 1000 Gen 17:15ff. 1001 Gen 15:6; Rom 3:4; Gal 3:6. 1002 In Syriac, this is an interrogative particle ‫ܟܝ‬ 999

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this: at my Second Coming, fewer will be found who will trust the rewards that I have promised to the righteous.

And again, here, he named it “faith” for the firmness and strife against the ugly passions of the body and the powers of the devil. And he said this that, at my Second Coming, few will be found who (struggle) {fol. 89r} and strive against the ugly passions of the body, and the powers of the devil, for most of the people will be found bad.

“And he told this parable against those who were confident in themselves that they were righteous but disdain everybody” (18:9). That is, he said this parable for four reasons: first, in order for those who have virtue to avoid pride, so that they may not lose their virtue by means of their pride; secondly, for those who have sin, that they may attain humility and pray in order to delete their sin by means of repentance; thirdly, in order to teach us that when we stand in prayer, we should know how to pray, lest we lose while we seek to gain from it; fourthly, in order to demonstrate that the sinner who humbles himself and repents is better than a righteous man who lift himself up and boasts. “Two men went to the temple to pray” (18:10a). That is, observe the uprightness of the judgment of the Lord, who has no partiality. For he called both “men”; by this he made them equal, not regarding their wealth, authority, and primacy.

“One was a Pharisee and the other a tax collector” (18:10b). That is, who is the tax collector? We have said it (earlier). 1003 And the Pharisees were those who concerned themselves with virtue—that is—those who distinguished themselves to God in order to keep His commandments. For they were constantly fasting, praying and giving tithes. And this Pharisee was one of these.

“And that Pharisee was standing by himself and praying thus: God, I thank you that I am not like the other people—extortionate, covetous, and adulterous—and not like this tax collector” (18:11). That is, the extortionate and covetous are those who grasp things of which they should not take; for the tax collectors used to do this, and the adulterers are (well) known. But we have many things to say about the Pharisees. First, not everyone who is not extortionate or covetous or adulterous is necessarily a good man. For many people in the world are neither good nor bad. Second, the badness of others does not make in you goodness. Thus, every subject should be determined in its own right, just as one wise man had said. Third, because you condemned others and justified yourself, this is contrary to what Christ had said: “Do not judge so that you may not be judged,” 1004 and “Do not condemn so that you may not be condemned.” 1005 And fourth, that virtuous people do not like to be exCf. chapter three. Matt 7:1. 1005 Luke 6:37. 1003 1004

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tolled, and if it happens and they are extolled, they become embarrassed and turn their faces to the ground. But you extolled yourselves.

“But I fast twice a week” (18:12a). That is, Monday and Thursday. For they considered the day of Sabbath for [the rest] of the nation. {fol. 89v} And on the other six days, the Pharisees used to fast one day and skip two days. But they freed Friday and Sunday. Thus, they fast on Monday and are freed on Tuesday and Wednesday, and they fast again on Thursday. Others say that the Pharisees used to fast on Friday and Wednesday, and this is not true, but that on Monday and Thursday is true. 1006

“And I tithe on everything that I possess” (18:12b). That is, I give one tenth of everything that I earn to the house of God and to the poor.

“But I fast twice a week and I tithe on everything that I possess” (18:12c). That is, he reviewed and calculated his virtues, contrary to what the Lord said: “Let your right hand not know what your left hand does.”1007 And “When you do all these things, say, we are servants of no effect,” 1008 and so forth. And contrary to that, the wise man said, “Let the stranger praise you and not your own mouth, and another, not your lips.” 1009 Watch how he mixed the filth of bad smell with perfume, which he had possessed. In other words, he mixed pride with his virtue: “For truly I say to you, they have received their wages” 1010

“And that tax collector stood from afar” (18:13a). That is “from afar” means this: He abated his boldness and did not draw near to the Pharisee, but he stood afar off from him. “And he did not even want to raise his eyes to heaven” (18:13b). That is, because the tax collector’s conscience reproved him, he did not look above toward heaven when he was praying, as some people have looked toward heaven when they pray.

“But he was beating his chest, saying” (18:13c). That is, because “his chest”—which is a reference to his heart—became a dwelling place for bad thoughts; thus, he was beating his chest. Again, there was a custom for some people, when they reprove themselves, or when they regret for whatever reason, they beat their chest. 1011

The Syriac Christians still hold to the old tradition by fasting on Wednesdays and Fridays. Moshe Bar Kepha does not refuse the notion that Christians follow the same two days of the Jews. 1007 Matt 6:3. 1008 Luke 17:10. 1009 Prov 27:2. 1010 Matt 6:5. 1011 Beating the chest continues to be practiced in the Syriac liturgy. 1006

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“God, have compassion on me, a sinner” (18:13d). And in the Harklean (version) it is written, “God, absolve me, a sinner.” 1012 That is, behold the rogation and supplication of the sinners who feel their sins and repent.

“I say to you, that this one went down to his house more justified than the Pharisee” (18:14a). Why? For the Pharisee, on the one hand, was proud, seeing that he was saying that he was better than (other) people and “this tax collector.” But this (tax collector) was saying that he was the least among the people. That one was recalling his virtue, but this one was entreating for absolution from his sin. And for this reason, the Lord said that the tax collector went down to his house more justified than that Pharisee. 1013

Nevertheless, perhaps one may respond and say: Thus, a sinner who humbles himself is better than a holy man who exalts himself according to what our Lord said! {fol. 90r} And we say that a humble sinner who seeks forgiveness and returns in true repentance is better than a holy man who is arrogant and proud. Because the humbleness of the sinner has obliterated his sins by means of repentance, but the pride of the holy man forfeits his holiness by means of his haughtiness, just as our Lord said: “Truly I say to you, they received their wages.” 1014 For the proud and haughty one, as one thinks (of himself), he voids himself, and thus he abandons God. On the contrary, when a sinner feels his weakness, he resorts to God by means of repentance. “For whoever exalts himself will be humbled” (18:14b). That is, by this word which he composed, he entirely demonstrated that this parable of the Pharisee and tax collector is designated for all the nation as a law.

“And they brought him children to touch them” (18:15). That is, this chapter 1015 [and] that “One of the chiefs asked him, what shall I do in order to inherit everlasting life” (Lk 18:18), 1016 and that “He led his disciples and went up to Jerusalem” (Lk 18:31), 1017 and that about the blind whose eyes he opened when he approached Jericho (Lk 18:35–43), 1018 all these are interpreted by us in (the commentary on the Gospel of) Matthew.

Harklean, 384. Like Ephrem, Moshe Bar Kepha elaborates on the virtue of humbleness and the vice of pride. Cf. Saint Ephrem: Commentaire de l’Évangile Concordant (1963), XV, 24, 162; Ephrem’s Commentary on Tatian’s Diatessaron, XV, 24, 242. 1014 Matt 6:5. 1015 Matt 19:13–15. 1016 Matt 19:16. 1017 Matt 20:17–19. 1018 Matt 20:29–34. 1012 1013

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Chapter XIX & XX “And when Jesus entered into and passed through Jericho, a certain man whose name was Zacchaeus, a rich man and a chief of tax collectors” (19:1–2). That is, the tax collector does not secretly steal, but he publicly cheats, deceives, and takes what is not his. Now, with regard to Zacchaeus, he was not a simple tax collector but the chief and head of tax collectors. Thus, his sin and deception were greater than theirs. And this Zacchaeus gained much wealth. “And he wanted to see who Jesus was” (19:3a). That is, because of the frequent news about him, he wanted eagerly to see him. This was the beginning of Zacchaeus’s change from badness toward goodness by means of his desire to see Jesus.

“But he was unable in the crowds because Zacchaeus was small in stature” (19:3b). That is, for two reasons he was unable to see him: first, because of the many people who were attached to Jesus, and second, because Zacchaeus was small and short in stature.

“And he ran in front of Jesus and climbed up an unripe fig-tree that he might see him because he was about to pass by there” (19:4). That is, because Jesus was prepared to pass by that unripe fig-tree, Zacchaeus climbed it, in order to be raised up to see him. And we understood that he had a bad manner since it was a sycamore tree upon which Zacchaeus climbed. “And when Jesus came to that place, he saw him” (19:5a). That is, because Jesus had known in advance, who examines the hidden things of hearts, the things which were hidden in his [Zacchaeus’s] mind, which was for [his] transformation, Jesus raised his head and looked at him raised up (high) on the unripe fig-tree.

“And he said to him, Hurry! Come down, Zacchaeus” (19:5b). That is, as someone who is a planter of trees and very professional in planting, when he finds a plant of good stock, {fol. 90v} which is despised and neglected, he knows that when it will be planted in the ground, it will produce good and fair fruits; likewise also Christ, when he saw Zacchaeus sick in deception and cheating, and his soul ready to be changed into right direction, toward virtue, for this reason, he said to him: “Hurry! Come down.”

“For today, it is necessary that I stay at your house” (19:5c). That is, for three reasons he told him that it is necessary that I stay at your house. First, because he (Christ) was persuaded by his (Zacchaeus’s) consideration; thus, he (Christ) was willing to show compassion on him. For “He tests the heart and the kidneys,” 1019 and he knows the thoughts, just as “He knows the thoughts of the heart.”1020 Second, because he knew that Zacchaeus is prepared to change himself into the right direction of virtuous change. Third, it is because Christ desires to help and save every1019 1020

Ps 7:10. Ps 44:21.

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body. For these reasons, he came to him because he is the physician who heals those who are sick in sin and searches for those who have fallen into the pit of iniquity, just as he said, “The Son of Man has come to give life to that which was lost,” 1021 and “The healthy ones do not need a physician, but those who are badly afflicted.” 1022 “And he quickly came down and happily received him” (19:6). That is, by this, Zacchaeus showed three virtues. First, he obeyed and quickly came down; secondly, he received him at his house; and third, above all, he received him with great joy.

“And when all saw, they murmured and said: He has entered to lodge with a sinful man” (19:7). That is, first, those crowds should have not murmured because it is not unusual for the forgiver of sins 1023 to enter and lodge with the sinners who repent. Again we say that they murmured for this reason: Because the thought of Zacchaeus was hidden from them and also his right change, and they were not convinced of his hidden (thought), or of what he kept in his mind, in the way that Christ, the observer of hidden things, was convinced.

“And Zacchaeus rose and said to Jesus, Behold, my Lord! I will give half of my wealth to the poor” (19:8a). That is, you can watch the right change of Zacchaeus from being deceptive and cruel to being a merciful man who gives half of his wealth to the poor and needy. Therefore, Christ did not enter and lodge with Zacchaeus without reason, but with accurate knowledge and in beholding what was hidden.

“And I will repay fourfold to whomever I have defrauded” (19:8b). That is, when he said “to whomever I have defrauded,” he showed that he had defrauded many people from their possessions, and had cheated, deceived, and taken from them what he should not have taken. And that {fol. 91r} he said, I will repay them fourfold, because the Law of Moses had commanded thus, when a thief is found stealing, he should not be killed, but he should repay fourfold to the owner of the stolen things. 1024 It is as one may determine that if he steals one ox, let him repay four to whom he stole from. And if it is killed, he should repay fourfold of its price to the one from whom it had been stolen. 1025 Thus, the people who were deceived and defrauded by Zacchaeus, received goodness resulting from his deception, seeing that they had a reason to receive fourfold from him. Do you see the right change of Zacchaeus! Therefore, Christ did not enter and lodge with him without knowledge, even though those people who were murmuring were without knowledge. “Jesus said to him, today, life has come to this house” (19:9). That is, he calls the transformation of Zacchaeus and his household “life.” For Zacchaeus and his house Luke 19:10; Matt 18:11. Luke 5:31. ̈ ‫ܫܒܩ‬. 1023 An English rendering of ‫ܚܛܗܐ‬ 1024 Num 5:6–7. 1025 Cf. Exod 22:1. 1021 1022

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were dead in sin. But because he was corrected and changed, “today life has come to this house.” Christ justly said this, just as he said about the prodigal son that “He was dead but he came to life.” 1026 For also sinners are called dead, as in “The dead who die by your hands, Lord!” 1027 And “Let the dead bury their dead;” 1028 and “She who practices luxury is dead while she (lives).” 1029

“Because even this one is a son of Abraham” (19:9b). That is, I have come to give life to all the sons of Abraham. And these are the sons of Abraham, all those who imitate the faith and manner of Abraham. These are concerning whom I said that “They will come from the East and the West and recline with Abraham in the Kingdom.”1030 And Zacchaeus is one of these. Therefore, he truly was the son of Abraham, for like these he is a descendent of Abraham. But those who are far from his faith and manner are not true sons of Abraham, just as Christ had said to the Jews, “You are not the sons of Abraham, for had you been the sons of Abraham, you would have done the deeds of Abraham. But you are the sons of devil.” 1031 “For the Son of Man has come to seek and give life to what is lost” (19:10). That is, to seek those who are lost in iniquity and revive those who are dead in sin.

“When they were hearing these things, he continued to speak a parable because he was near to Jerusalem. And they were thinking that the Kingdom of God would be revealed at that hour” (19:11). That is, it is necessary to know that much of what our Savior Christ said, the disciples [forgot] till the Holy Spirit dwelt upon them {fol. 91v} after his resurrection. Likewise, when they heard him speaking about the Kingdom of God, they did not know what this Kingdom was or when it would be revealed. And they heard the Lord saying, “Behold, we go up to Jerusalem, and all that has been written about me in the prophets will be fulfilled,” 1032 by which he was telling them about his passion, death, and resurrection. But because these words were hidden from them, they thought that at the same hour when they went up to Jerusalem with him, the Kingdom of God would be revealed. Therefore, he composed this parable for three (reasons): First, in order to inform them that the Kingdom of God would not be revealed now, as they had thought, but at the end of the time, when he will appear in his Second Coming. Second, in order to demonstrate that, according to the will and trade of each one who cultivates his gifts that he was committed to, he will be repaid there with either happiness or torment. And third, in order to make known about the hatred which the Jews had against him, and on the punishment which they received because they dared to crucify him, so he said: Luke 15:23. Ps 17:14. The Peshitta has this reading, distinct from other translations. 1028 Luke 9:60; Matt 8:22. 1029 1 Tim 5:6. 1030 Matt 8:11. 1031 John 8:39, 44. 1032 Cf. Luke 18:32. 1026 1027

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“A man of great descent” (19:12a). That is, Christ was called “a man” because he became man in truth. Thereby, the blessed Paul called him “The man.” 1033 And he called himself “of great descent” for three reasons: first, because he was naturally and substantively born from the Father beyond time and expression. Therefore, he is the natural Son of God the Father, and not like us who are the sons of God by grace. Second, because he took flesh and became man from the descendants of David the king, who was a great descendant in Israel. And third, because he raised his body from the dead in unutterable, great glory—thus he called himself “of great descent.” And by “descent” he meant race, as even in the Harklean (version) instead of “descent” is written “good race.” 1034

“He went to a far place” (19:12b). That is, a far and long-distant place. And again, by “far place” he meant his ascension into heaven, since heaven is far away from earth. Again, by “far place” he made known that the Kingdom of God will not be revealed now at this time as you think, but in a long while. Again, by “far place” he signaled that his coming was not near at the time, but now it is near and stands by the door.

“In order to receive the Kingdom and return” (19:12c). That is, how, naturally ruling over all the creation along with his Father and the Holy Spirit, did he say “in order to receive the Kingdom”? For the one who receives the Kingdom is not naturally king. And we say that he who {fol. 92r} is naturally a king and naturally rules over the creation along with the Father and the Holy Spirit, yet because he took flesh and became a man, it is said that he will receive the Kingdom, and life will be given to him and so forth. For everything which is naturally of God is also naturally of the Son and Holy Spirit, just as he said, “Everything of the Father is mine.” 1035 But because he became a man, it is said that he will receive what he naturally has, and it will be given to him. Again, that he said, “he will return” means this: after he has ascended to heaven, he will return and come to us by means of his Second Coming. “And he called ten of his servants” (19:13a). That is, by “his servants” he meant all whom he gave and granted gifts and talents of the Holy Spirit, be they apostles or pastors or ministers of the Church or priests or deacons, or teachers and so forth. And he called them “his servants” because they are his creation, for “Everything was made by his hand.” 1036

“And he gave them ten coins” (19:13b). That is, by “coins” he referred to the talents and gifts of the Holy Spirit of which the blessed Paul had enumerated and said, “To one is given the word of wisdom, to another the word of knowledge,” 1037 and so forth. And for what reason did he use the number ten (for those) to whom it is givRom 5:15. Harklean, 319. 1035 Cf. John 16:15. 1036 John 1:3. 1037 1 Cor 12:8. 1033 1034

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en? We say for many reasons: first, because ten is a complete number, and no other number [is complete]. 1038 And when you count eleven and twelve, you just return to the same number. Secondly, because he gave ten blessings. Thirdly, because he depicted his way in [the image] of a woman who possesses ten coins. Fourthly, because y (yud) is the initial letter of his name, which is the number ten. 1039 And fifthly, we say that he did not care about a specific number ten, but the abundance and copiousness of numbers, and on the composition of the parable, as it is written in the prophet, “For three transgressions of Damascus, and for four, I will not turn away from them.” 1040 Thus, one means by four and three a great number and not a specific number. Again, sixthly, by “ten,” which is a specific number, he referred to all numbers. 1041 “And he said to them, trade till I come” (19:13c). That is, each one of you should trade and labor within the time given to him till the time of his death, when I will come and raise him and repay him.

“But the citizens hated him” (19:14a). That is, by “the citizens {fol. 92v} hated him,” he meant the Jews who crucified him.

“And they sent emissaries after him, and they said” (19:14b). That is, “the emissaries” are the guardsmen and soldiers and so forth, who sent after him in the night of the passion and brought him to deliver him to death.

“We do not want this one to rule over us” (19:14c). That is, they denied his kingship before Pilate, saying, “Take him away, and crucify him.” 1042 And when Pilate defied them by saying: “Shall I crucify your king,” 1043 they said to him: “We have no king In his Hymn 27 of Nativity, Ephrem recounts the significance of the letter yud, which represents the number ten. In one example, Ephrem said: :‫ܝܘܕ ܐܬܘܬܐ ܕܝܫܘܥ ܡܠܟܢ‬ ̇ ̇ ‫ ܐܝܟ ܕܒܝܫܘܥ ܗܐ ܡܬܡܙܓܝܢ ܟܠ ̈ܖܥܝܢܝܢ‬:‫ܒܓܡܝܪܘܬܗ ܬܠܝܢ ̈ܚܘܫܒܢܐ‬ .‫ܐܝܬܝܗ ܡܠܟܬ ܟܠ ̈ܡܢܝܢܝܢ‬ (“Yud, the letter of Jesus our King, is the queen of all numbers. The accounts are dependent on its fullness, just as all thoughts are joined together in Jesus”). See Hymnen de Nativitate (Epiphania), XXVII, 13, p. 139. 1039 The letter ‫“( ܝ‬yud”) represents the number ten according to the Syriac numeric system; it is also the first letter of the name of Jesus (‫)ܝܫܘܥ‬. 1040 Amos 1:3. 1041 Moshe Bar Kepha shows clear familiarity with Ephrem’s understanding of the significance of number ten (“yud”). Ephrem and/or Moshe Bar Kepha, in their turn, showed familiarity with the Greek Pythagorean theology concerning the number ten: the Pythagorean calls the number ten “universe,” “heaven,” “all,” “Fate,” “eternity,” “power,”… “God,” and “Creator.” See Robin Waterfield, trans., The Theology of Arithmetic: On the Mystical, Mathematical and Cosmological Symbolism of the First Ten Numbers (Grand Rapids: Phanes Press, 1988), 109–110. 1042 John 19:15. 1043 John 19:15. 1038

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except Caesar.” 1044 Thus, the moment they denied Christ’s kingship, they were ruled by Satan.

“And when he received the kingdom and returned” (19:15a). That is, he meant by his return his Second Coming, and he named it so. “He ordered to summon the ten to whom he had given the money, in order to know what each one of them had traded” (19:15b). That is, he showed by this that the Lord will judge us, as to whether we have rightly or wrongly cultivated the gifts which he has granted us, or whether we have buried them without any cultivation.

“And the first one came and said: My lord, your coin has gained ten coins” (19:16). That is, “has gained” is this, by the gift, which you had given me, I have benefited myself and others.

“His lord said to him, excellent, good servant!” (19:17a). That is, the word “excellent” is good; as even in the Harklean (version), instead of “excellent” is written “good.” 1045 And he called him “servant” because he was assigned for work. And he described him as “good” because he traded with and cultivated the gift, which was given to him.

“Because you have been found faithful with little” (19:17b). That is, by “little” he meant the gift, which he was given here. And he called it “little”, not because the gift was minor although it is (minor) in comparison with what will be given to the diligent there. For the rewards which will be given there are abundant and superior in comparison with what is given to them here, just as the blessed Paul said: “The suffering of this time is incomparable with the glory which is to be revealed in us.” 1046

“You will be governor over ten cities” (19:17c). That is, it will be given to you there [along with] what wage and reward you have received here, because you had cultivated it. And he called the good rewards “cities,” which will be given there for those who traded with and cultivated their gifts.

“And a second one came and said, my lord, your coin has gained five. And he said even to this one, you will also be governor over five cities” (19:18–19). That is, the interpretation of this is as the one that preceded it.

“And another came and said, my lord, behold your coin, which was with me since it was placed in a linen cloth” (19:20). That is, “it was placed in a linen cloth” means this: I have not cultivated it, or benefited from it, neither myself nor others. John 19:15. Harklean of White’s edition (p. 390) has this as ‫ܫܦܝܪܐ‬, while Kiraz’s edition has it as ‫ ܫܦܝܪ‬just as was read by Moshe Bar Kepha. 1046 Rom 8:18. 1044 1045

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“For I feared you {fol. 93r} since you are a harsh man, and you take what you do not place, and you reap what you do not sow” (19:21). That is, that he said to his lord, “you are a harsh man” and so forth, exceeds his condemnation and intensifies his guilt. For if he knows that his lord is a harsh man, as he said, and that he takes what he does not place, and he reaps what he does not sow, why did he not lay his money on the table [of exchange]? Then, his lord would come and request it along with its interest. Thus, it was necessary for this servant to fulfill his duty, particularly when he knew that his lord was a harsh man and so forth; and when his lord will come and request his own, he would exonerate him.

“He said to him, from your mouth, I will judge you, bad servant” (19:22a). That is, first, he elaborates and shows him the guilt, which he had committed; then he pronounces a verdict against him.

“Since you knew me—that I am a harsh man, and I take what I have not placed, and I reap what I have not sown” (19:22b). That is, because you have known, just as you said, it was even more necessary for you to cultivate your duty, in order to be completed. And as he was explaining this, he said:

“Why did you not give my money to the table [of exchange]” (19:23a). That is, he termed “money” the gift and talent that he gave him. And by “the table” he meant the obedience and thought of the pupils; and he said this: You ought to learn, be diligent, consult, persuade, admonish, exhort, speak, and prove.

“And I would have come and demanded mine with interest” (19:23b). That is, by “interest” he meant the virtuous and holy deeds, which resulted from teaching and exhorting. And he said this: Had these hearers done what you had taught, this was the requirement. And even if not, you would have done your duty, just as “the watch person,” who was in Ezekiel the prophet. 1047 And on my part, “I would have come and demanded” from them the teaching that you taught along with the virtuous deeds, which were required by your teaching and gift. “And he said to those who were standing before him” (19:24a). That is, the angels are those who stand before the Lord, just as the angel Gabriel had said to Zechariah: “But I am Gabriel, who stands before God, and I was sent to announce to you these.” 1048 And that “the angels stand before him” means they do His will, as that “His servants do His will.” 1049

“Take the coin from him” (19:24b). That is, take the gift that I had given to him. And he did not receive his kingdom in this world.

“And when Jesus said this, {fol. 93v} he went straightway to go to Jerusalem. And when he arrived at Beth-Phage and Bethany” (19:28– 29a). That is, this chapter (Lk Moshe Bar Kepha makes this argument based on the episode in Ezek 3:15–21. Luke 1:19. 1049 Ps 103:21. 1047 1048

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19:28–40); 1050 and concerning that the high priests, scribes and elders, who asked him, “By what authority do you do these” (Lk 20:1–8); 1051 and that concerning the parable of a man who planted a vineyard (Lk 20:9–19), 1052 and that they sent to him spies to ask him about the tax (Lk 20:20–26); 1053 and that the Sadducees asked him about resurrection (Lk 20:27–40); 1054 and that Christ said to them: “How do the scribes say about Christ that he is the son of David, while David himself said that the Lord said to my Lord,” and so forth (Lk 20:41–44); 1055 and that he said to his disciples, beware the scribes (Lk 20:45–47) 1056—All these are interpreted by us in (the Commentary on the Gospel) of Matthew. Chapter XXI “And Jesus looked at the rich people who were casting their offerings into the treasury” (21:1). That is, thus by “the treasury” he meant the ark 1057 which was placed in the temple in which the Israelites were casting their offerings in for drawing near to the Lord. Some of them were casting into it gold, others silver, and others other objects.

“And he saw a poor widow who cast into two little coins” (21:2). That is, some people say that those “two little coins” were two dinarii, others say that they were two pennies, others say that they were two quarters of a derham. And in the Harklean, instead of “two little coins” is written “two lepta.” 1058 “And he said, truly I say to you that this poor widow has cast in more than everybody. For all of these people cast into the treasury what they have extra, but she has cast in from her need all that she owned” (21:3–4). That is, this widow has been deprived of all that she owned. By these, Christ indicated that the acceptance by God is not based on great or small offerings, but based on the ready will and honest conscious of the one who gives and offers it. Thus, every deed is considered before God in accordance with one’s intention and will. And this is known because the late workers who entered the vineyard, because their will was equivalent to the earlier workers, they received an equal wage. 1059 And also the blessed Paul said, “If the will Matt 21:1–9. Matt 21:23–27. 1052 Matt 21:33–46. 1053 Matt 22:15–22. 1054 Matt 22:23–33. 1055 Matt 22:41–46. 1056 Matt 23:1ff. 1057 Although he meant “the treasury” box, Moshe Bar Kepha used the word ‫ܩܒܘܬܐ‬, the same word used for the ark of Noah and the Ark of the Covenant. 1058 In White’s edition of the Harklean (p. 402), the Greek word is spelled ‫ܠܗܦܛܐ‬, ̈ as in Moshe Bar Kepha. while Kiraz’s edition has ‫ܠܦܛܐ‬, 1059 Cf. John 20: 1–16. 1050 1051

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is ready, it is acceptable according to whatever the person has.”1060 Thus, some great offerings are rejected and [not] accepted; likewise with small offerings, some are accepted and some {fol. 94r} are rejected. For God does not accept or reject [the offering] based on its greatness or smallness, but based on the will and intention with which it is offered. “And when some people were talking about the temple that was adorned with precious stones and offerings” (21:5). That is, this entire paragraph, and that of the Passover festival (Lk 21:5–11), which is called “the feast of unleavened bread,” 1061 is interpreted by us in (the Commentary on the Gospel of) Matthew. 1062

Chapter XXII “And Jesus said to Simon, Simon, behold, Satan requests to sift you as wheat” (22:31). That is, for this reason, Satan requested of God to sift and confuse some people by means of his temptations. Because Satan is accustomed to deceive those who are righteous and have virtuous manners by means of temptations till he changes them from their virtue, just as he wanted to do to Job the righteous. But he cannot harm them by temptations except when God permits this to someone. And this is known because Satan was unable to harm Job till God permitted him, saying to Satan, “Behold, he is submitted into your hands,” 1063 and because the legion of devils was unable to enter the pigs till Jesus himself permitted them. 1064 Thus, he said, behold, Satan has requested to sift you as wheat.

It is asked for what reason does God allow Satan’s hand over some people to tempt them? And we say, for three reasons: first, in order to be [examined] and be known to the people that they are chosen, patient, and near to God. Second, if it happened and defilement or some sort of filth of sin was found in them, let them be cleansed. And third, in order for them to become an example and exemplar for other people. “And Jesus said to Simon, Simon, behold Satan requests to sift you as wheat” (22:31). That is, Satan thinks of you in this way, that you all might have the desire of the Jews; like them, you all might be filled with evil against me; and that you all are not my disciples, but you are like hirelings who love to be praised by people. [Satan thinks that] you are my hirelings and you are bound in my love because I have given you authority to do mighty deeds and miracles, just as he thought of Job that he was connected in God’s love because God had given him possessions and wealth. And because he (Satan) has this thought concerning you, he asked me to allow his [hand] be upon you all, just as Job was left (to Satan), in order for him to sift and tempt you Cf. 2 Cor 8:12. This phrase is a rendering of the Syriac word ‫ܦܛܝܪܐ‬.It also refers to the feast of Passover. 1062 Matt 24:1–8. 1063 Job 1:12. 1064 Luke 8:30–31; Mark 5:9–10. 1060 1061

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as well as {fol. 94v} [to trouble] and disturb you, as wheat is sifted by a sieve. And when I partially let [Satan’s] hand upon you all, he will know that you are weak because you will leave me and escape. But you are not bad as he thinks of you. However, take heed! so that he may not change your weakness into the wickedness of the crucifiers. And it is known that Satan asked Jesus to permit him to sift the disciples as wheat because he asked and besought him to let him and his companions enter the pigs. For, had he not permitted them there, they would not have been able to enter the pigs. By his saying, he indicated this: for this reason he did not tempt and sift the disciples before this time, because our Lord did not let his hand (be) upon them. And now, behold, he (Satan) asked him to let his hand upon them in order to sift and tempt them. But it is required to know, while Satan asked to sift all the disciples, why did Christ speak only to Simon? And we say, in order to demonstrate that more than those others, Simon’s fall would be harsher. And again, because he was the head of the disciples. Again, since he is the head of the disciples, he (Jesus) wanted to admonish and forewarn them, so that they might take care of themselves.

“And I have petitioned for you that you may not lose your faith” (22:32a). That is, although I will let his hand upon you all, your friends would escape and [wander], and you would deny me, but I will not let you remain in your denial and entirely lose your faith in me. For Satan, as I have said, thinks that you are bad, and that you stay with me because I have given to you a gift to do mighty deeds, and not for discipleship. Moreover, he looks at me as weak, that in my own power, I cannot keep my disciples without change. Behold, I give him his request and let his hand upon you all to sift and tempt you, so that he will know that you are weak but not bad, as he thinks. And in your sifting and confusion, I will protect the faith so that it will not be lost or diminished. And he (Satan) would know that I could keep my disciples without change. And second, {fol. 95r} Simon had love toward, and faith in, Christ. One of which Simon kept, namely, love. And the other was lost, namely, faith. And Christ petitioned for him that he may recover what he strayed from and recover what he lost. And see, if Simon had been left in Satan’s hands, he would have been found entirely unfaithful, seeing that, when he was not (entirely) given into Satan’s hands, this much his faith weakened till he denied him out of fear of the crucifiers, what might have happened to his faith, had he been given into Satan’s hands.

“And I petitioned for you so that you may not lose your faith” (22:32a). That is, why did he not say that I did not let you lose your faith, but I petitioned for you? And we say, because the passion was about to begin; thus, he was speaking in human and humble terms. And again, because of the weakness of the hearers, since they did not yet attribute the befitting glory to him. For this reason, he said, “I petitioned for you.” For when he gave him the authoritative keys of the kingdom of heaven and said to him that, at (Simon Peter’s) confession, he will build the church “And the

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gates of hell will not overcome it,” 1065 he did not need to petition, but here, he needed to petition. And because he was strengthening his shaken soul, he (Simon) was in need of petition. Therefore, it became known that he said, “I petitioned for you,” not because he was in need, but because of the reasons that we have said.

“Even you, in time, will turn and strengthen your brothers” (22:32b). That is, when they doubt in me because of affliction and persecution which would arise upon them from the enemies of the Gospel, just as you doubt me out of fear of the crucifiers, do you strengthen them in faith in me, just as I strengthen you in faith in me. Because I have learned by experience how much human nature is weak, you should yield to your brothers who are weak, and you should accept them and strengthen them, just as I accepted and strengthened you. But this would be after his repentance, and he is ordering Simon to act after he receives the Holy Spirit. And see, he not only recognized him as a virtuous man after his repentance, but also he (Christ) made him teacher and confirmer of the disciples, his friends, and all human beings.

We ought to know that Jesus, our Savior, has spoken many things, which demonstrate that he is God: first, he knew the thought of Satan and revealed it to his disciples. Secondly, (he knew) why he (Satan) thought of the disciples this thought. Thirdly, because Satan asked him to sift and tempt them. Fourthly, he gave permission for [this]. Fifthly, by his power, he kept those {fol. 95v} who would doubt and scatter, and those who would deny, so that their faith might not totally be totally lost. Sixthly, he informed Simon in advance about his denial and its extent, and [what] he would do after his denial.

Along with these, we say that it is known from these demonstrations that Christ willingly suffered and died not by compulsion: first, he knew in advance that he would suffer, and he was from time to time and step by step pointing that out to his disciples; secondly, because many times they laid their hands upon him to seize him, but he passed through them and left without them seeing him; 1066 thirdly, because he delivered many from death, namely, the daughter of Jairus 1067 and others; 1068 fourthly, because if he had shone some of his divine glory, the crucifiers would have become dim-sighted, blind, and they would have fallen down, just as happened to the disciples on the mountain;1069 fifthly, because of the miracles and mighty deeds which he did; sixthly, because he said that I have authority to lay my soul down, and I have authority to take it up again; 1070 seventhly, because after he had dined, he went to the place where Judas the betrayer was, who went to bring the crucifiers to Matt 16:18–19. Cf. Luke 4:29–30. 1067 Cf. Luke 8:41–56; Mark 5:22–43. 1068 The “others” are the widow’s son and Lazarus; cf. Luke 7:11–16; John 11:43. 1069 A reference to the Transfiguration of the Lord; see Matt 17:1–13, Mark 9:2–13, Luke 9:28–36. 1070 Cf. John 10:18. 1065 1066

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him; eighthly, because he said to his disciples, “Let us go from here; behold, the one who will betray me has arrived,” 1071 thus he did not escape, but he rose and went towards the betrayer and the crucifiers; ninthly, because when he asked the crucifiers, Whom do you want, they turned backward and fell on their faces; 1072 tenthly, because of the amazing miracles which he performed on the cross. “And Simon said to him, my Lord, I am ready to go with you even to prison and to death” (22:33). That is, these are interpreted in (the Commentary on the Gospel of) Matthew. 1073

“And he said to them, when I sent you out without purses and without bags and shoes, did you lack anything? They said to him, Nothing. He said to them, He who has a purse, let him take likewise a bag, too. And he who does not have a sword, let him sell his garment and buy a sword” (22:35–36). That is, why when he sent his disciples to the Israelites to preach to them, did he command them not to take with them purses or bags or shoes or staff, but, here, he commanded them to take purses and bags and shoes and swords? We say that there, he commanded them not to take [such things] because he had granted them to perform mighty deeds and miracles, because of which they were greatly honored. And this is known because he told them, “Heal the sick, cleanse the lepers,”1074 and so forth. But here, because they were the days of the passion and crucifixion, he deprived them of performing mighty deeds and miracles, and commanded them to take purse and bag in order to [sustain themselves till] {fol. 96r} the time when the Holy Spirit descended upon them in the Upper Room.1075 And the swords which he commanded them to take are not to prepare themselves for a war,1076 but to inform them that a war is prepared against them by the crucifiers. And again, we say other things: by “purse,” “bag,” and “shoes” he meant things necessary for life; and by “staff,” and sword,” he meant tools for protection against those who would harm them.

Again, in this way: When he sent them, he did not permit them to take silver or purse or bag or shoes or staff, showing them by this that he would take care for their need and assistance. But here, he commanded them to take a bag and so forth, saying to them by this, that they should take care for their own need and assistance in order that, by these two (different instructions), they would know the great difference between their care of themselves and his (Jesus’) care of them; and they would know their weakness. Briefly speaking, here, he let them use their own power so that Matt 26:46. Cf. John 18:6–7. 1073 Matt 26:21–25. 1074 Matt 10:8. 1075 Acts 2:1–13. 1076 This notion is found in Ephrem; cf. Ephrem’s Commentary on Tatian’s Diatessaron, XV, XIX, 10, 287. 1071 1072

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when they are seen as weak, fugitives, and scattered, they would understand and comprehend that the first time when he sent them without purses or bags, they lacked nothing. And also the second time, when the Holy Spirit will descend upon them in the Upper Room, and they will be seen as courageous, powerful, and challenging wars and swords, these are not of their own power, but of his power. Again, we say other things: He permitted them to take swords, in order for them to understand that he is prepared to be delivered to death, and be crucified and counted with evildoers and bandits, just as he said, “I will be counted with the evildoers.” 1077

Again, he permitted them to carry swords so that, when Simon uses one to cut off the ear, he (Christ) will perform a miracle by which he will replace it. By this, he will rebuke Judas, the betrayer, and the Jews, the crucifiers; and he will teach his disciples to be humble and patient and to show them that he willingly endured the sufferings. Again, we interpreted these verses like this: It is necessary to know that sometimes Christ was talking to the disciples, directing his speech only to them. But sometimes, he was talking to them, while directing his words to others. Thus, when he commanded them to take neither purse nor bag nor stick, he directed [his speech] only to the disciples. But here, {fol. 96v} when he said to them to take purses and bags and swords, he directed [his speech] to the Jews who dwell in the region of Judea. And when said to them that they should take purses and bags, he indicated that he who has possessions and wealth in the region of Judea, let him take them and flee because a great destruction and harsh exile will come upon the Jews who dwell in Jerusalem and Judea because of their disdain against me and because they crucified me.

Again, since he commanded them to take swords, he made it known that a harsh war will come upon them, and they will be fought against. Thus, although, after forty years, the Roman kings, Vespasian and his son Titus, came upon them, and they destroyed Jerusalem and all its places, and they killed the Jews and exiled some of them. But why did this harsh war come upon them? It is interpreted like this:

“I say to you, even this that was written must be fulfilled in me that I will be counted with sinners” (22:37a). That is, because they will crucify me along with thieves and sinners, and I will be counted and considered with them—for this reason—the Romans will come, and they will destroy and exile them. And this was said and written in the book of Zechariah. 1078 1077 1078

53:12.

Luke 22:37, in reference to Isa 53:12. This is most probably a scribal error and should cite Isaiah, not Zechariah; cf. Isa

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“All things that concern me must be fulfilled” (22:37b). That is, prison, crucifixion, suffering and death, concerning which the prophets prophesied that I will endure, have been accomplished and fulfilled. But because the disciples did not understand what Christ spoke to them, they asked him:

“Our Lord, behold, here are two swords” (22:38a). That is, from where did swords in that upper room come? Where were they? Mar Iwannis 1079 said that they were knives, which they prepared for the lamb of Passover. And when they realize that someone would come against him, they carried them to fight for their teacher. Thus, the Evangelists termed knives as “swords.”

And some others said that they were the swords of the owner of the Upper Room. And when they left, the disciples took them with them with the permission of the owner of the upper room, so that they would fight with them.

And others say that, because they had heard that the Jews were prepared to come upon their master, they also prepared swords to fight for him. And because they did not understand what he said to them, “He who does not have sword, let him sell his garment and buy a sword for him,” they took [swords] with them and went out to the Mount of Olives. “He said to them, enough” (22:38b). That is, if he were preparing them for war, he would not tell them that two swords were enough to fight against the great crowd of crucifiers who were prepared to come upon him. But because they did not understand what he spoke to them, he said to them, “Enough, two swords,” in order to stop their talk, so that they might not speak further about swords. For it was not the time for them to infer the intention of his words, for the [Holy] Spirit was preparing to come and descend [upon them] {fol. 97r} in the Upper Room at the appropriate time, and He would teach them everything they needed to learn. “And he left and went out, as he was accustomed, to the Mount of Olives” (22:39a). That is, from this verse and until the other verse which the blessed Luke told concerning Simon Kepha (Lk 22:24–62), 1080 who went out, stunned by what was happening… Chapter XXIII The story of the passion (Lk 23:1–32), 1081 the crucifixion (Lk 23:33–43), 1082 the burial (Lk 23:44–56) 1083 and resurrection of the Lord, 1084 [till “wondering to himself on John Chrysostom. Matt 26:69–75. 1081 Matt 27:1–32. 1082 Matt 27:33–44. 1083 Matt 45–61. 1084 Matt 28:1–8. 1079 1080

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what had happened” (Lk 24:12).] 1085 All these are interpreted by us in the (Commentary on the) Gospel of the blessed Matthew.

O bishop Mar Ignatius, it is not necessary to reinterpret them here, especially as we have already made the interpretation of Matthew to you and for you. 1086 Chapter XXIV And Luke proceeds after these, saying this:

“And behold, two of them on the same day were going to a village named Emmaus” (24:13a). That is, by “day” he meant the day of the resurrection of Christ. And these two men were not of the twelve apostles, but of the seventy-two evangelists. And this is known because he then adds saying: One of them, whose name was Cleopas, responded and said. And about the other one, there are some people who say that he was Luke the author, and he did not mention himself, acting in humility; others [say], he was Barnabas.

“And it was far from Jerusalem sixty furlongs” (24:13b). That is, “furlongs” are those that the Easterners called seda of plough. 1087 “And they were talking to each other about all that had happened” (24:14). That is, these things which they were talking about are those which Christ had endured, namely, how he was seized, how he was sentenced, how he was crucified, and so forth. “And while they were talking and asking (questions of) each other, Jesus came and reached them and was walking with them” (24:15). That is, they did not comprehend that he was Jesus, but a stranger.

“And their eyes were closed so that they could not recognize him” (24:16). That is, by his power, the operation of Christ, their eyes were closed and shut in order not to recognize him, so that an opportunity might be for him to ask them, and they would answer him; thus he would speak to them what he wanted. And this is known because he proceeded and said: “What are these words which you speak with each other while you walk, that make you sad?” (24:17). That is, as you see, in order to have an opportunity for questions and discussion, he caused their eyes to be closed.

“And one of them, whose name is Cleopas, answered and said to him, are you the only stranger in Jerusalem who does not know what has happened in it in those 1085

or.

1086

The words in square brackets were written in the margin. This colophon appears as part of the text with no distinction in space, size, or col-

̈ Seda (‫)ܣܕܐ‬ is a unit of measure seven and a half of which makes one mile; see J. Payne Smith, 361. 1087

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days” (24:18). That is, they said that the people of Jerusalem had a specific garment they wear, with which they were distinguished from all people in the region of Judea. And by “those days” he meant Friday and Saturday, which are before the Sunday of resurrection.

“He said to them, what? They said to him concerning Jesus, the one from Nazareth” (24:19a). That is, for he is God, and the creator of places, and even their Lord, but because he became a man, he was called Nazarene and Galilean.

“A man who was a prophet” (24:19b). That is, although they called him “a prophet,” he is the Lord of the prophets. And they were much [lower] and less than the truth, because he is cause of the prophecy. “And he was mighty in word and in deeds before God and all the people” (24:19c). That is, he was mighty in word of the teaching by means of performing miracles.

“And the chief priests and elders delivered him to the judgment of death, and they crucified him. But we had hoped that he was prepared to deliver Israel” (24:20–21a). That is, {fol. 97v} they were still having dubious beliefs.

“And behold, it has been three days since these things happened” (24:21b). That is, Friday, Saturday, and Sunday.

“But also some of our women astonished us” (24:22a). That is, in what sense did the women astonish them? They add and say:

“For they went early to the tomb and when they did not find his body, they came and told us, that we saw angels there, and they said concerning him that he is alive. And even some of us went to the grave and found the same as what the women had said, but they did not see him” (24:22–24). That is, behold, the women heard not only from the angels that he is alive, but also the God-Bearer, and Mary the Magdalene saw him. And he said to them, “peace be with you,” while they bowed to him and held his feet, just as the blessed Matthew said. 1088 Moreover, Mary the Magdalene saw him another time on the same day while she was alone and he called her “Mary,” and she called him “teacher,” as John the Evangelist said. 1089 Additionally, they named John and Simon as people from among those who went to the grave. And it happened [also] to others.

“Then Jesus said to them, O fools of hardened heart and slow to believe” (24:25a). That is, he called them “fools” because they did not understand the books of the prophets who had prophesied about his passion, death, resurrection, and the salvation he proffered to all by his resurrection. “In all these things the prophets spoke. Were not these things necessary that Christ should endure and enter his glory?” (24:25b–26). That is, to endure the passion, cru1088 1089

Cf. Matt 28:9. Cf. John 20:16.

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cifixion and death. And by “his glory” he meant his crucifixion, resurrection and ascension. For after he had been crucified, his glory was more revealed and become known, since he darkened the sun, shook the earth, split the rocks and the veil [of the temple], and he raised the dead. 1090 Thus, these miracles testify that he is God, who took flesh and was crucified. For also John the Evangelist said: “The spirit was not yet given, thus Jesus was not yet glorified,” 1091 referring here to his crucifixion as “his glory.” Likewise, when he rose from the tomb, his glory was more revealed because he put an end to death, and destroyed Satan and sin, and he powerfully raised with him all human nature. And again, when he ascended into Heaven, he entered more into his glory and sat at the right (hand) of his Father.

“And he began from Moses and from all the prophets, explaining to them about himself from all the Scriptures” (24:27). That is, he was explaining to them from the book of Moses and all prophets that he was to be born, be baptized, to fulfill the dispensation, suffer, be crucified, die, be buried, and to rise in order to save human beings, ascend to Heaven, and sit on the right (hand) of majesty in the highest. For all these things are written in the book of Moses and in the books of all prophets. For these are known and to be found in the holy Book by industrious people and by those who concern themselves with reading. “And they drew near the village to which they were heading, and he pretended to them that he was going to a distant place” (24:28). That is, he caused them to think about him that he is going to a far place.

“But they urged him and said to him, Stay with us because the daylight is now declining into darkness. And he entered to stay with them” (24:29). That is, it is a custom for people that when sun is setting and it is becoming dark, they urge those who are with them to lodge with them and not to travel in the road. Thus, Cleopas and his companion urged him to enter and rest with them as a stranger because they did not know him. “And it happened that while he sat to eat with them, he took bread and blessed, broke, and gave it to them. And immediately, their eyes were opened and they knew him. And he was taken from them” (24:30–31). That is, you see that in order for him to have a chance to talk to them, he caused their eyes to be closed. And after he spoke to them, that is, “they recognize him,” he caused their eyes to open, and they comprehended him.

“And they were saying one to another: “Was not our heart heavy within us while he spoke with us on the road and explained to us the Scripture. At that hour, they arose and returned to Jerusalem. And they found the eleven, who were assembling along with those who were with them, saying, truly, our Lord has arisen and appeared to Simon” (24:32–34). That is, because he said, “they found the eleven, who were as1090 1091

Cf. Matt 27:51. John 7:39.

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sembling,” it became known that these two, namely, Cleopas and his friend, were from the seventy-two Evangelists. And the eleven disciples were assembled there because Judas the betrayer was lost. For Matthias had not (yet) been elected in his place.

“And those also related what had happened in the road and how he became known to them when he broke the bread” (24:35). That is, in addition to the “saying” that was said by those who were assembled: “The Lord has arisen and appeared to Simon Kepha,” these two added and said: “[We] too saw him.” And they talked to them… and so forth. {fol. 98r} “As they were talking these things” (24:36a). That is, “these things” is a reference to “he was arisen and appeared to Simon,” and these things that were told by Cleopa’s household.

“Jesus rose among them and said” (24:36b). How did he rise among them? We say that he entered the closed door, just as John the Evangelist said. 1092 And while no one noticed him, immediately, he rose in the in their midst, and thus they were fearful and trembling. Now, these three resemble each other: (1) that he was born and the seals of his mother remained intact, and (2) that he rose and the seal of the tomb remained intact, and (3) that he entered the upper room and the door remained closed. “And he said to them, Peace be with you” (24:36c). In order to remove fear from them, he said to them, “peace be with you.”

“It is I, do not fear. But they were trembling and were in fear” (24:36d–37a). “It is I,” who chose you in the beginning; “it is I,” who taught you and made you disciples; “it is I,” who granted you authority over demons and sicknesses; “it is I,” who was crucified, suffered, died, was buried, and rose—therefore, “do not fear.” For two reasons, they feared and trembled: because he entered while the door was closed, and because he appeared in various appearances that were different from each other.

“And they thought that they were watching a spirit” (24:37b). That is, here, by “spirit” he meant an illusion, that it, a fantasy.

“And Jesus said to them, why are you shocked? And why do thoughts arise in your heart? Look at my hands and feet, it is I! Touch me and be sure that a spirit has no flesh and bones, as you see that I have” (24:38). That is, look, how did he know the hidden thoughts of their hearts, just as God, who knows everything, because God alone knows the thoughts. But if you think that I am an illusion or phantasy, bring your hands and touch me, and you will sense that I am truly flesh and bone. For what is of a spirit, that is, illusion and fantasy, cannot have (flesh and bone). And as you see my hands and feet that were pierced with nails, you will be sure that it is I,

1092

John 20:26.

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who was crucified on Friday, and died, was buried and rose. With these [words], he soothed their confusion, and confirmed them about his resurrection.

“And when he said these, he showed them is hands and feet” (24:40). With their eyes, they saw his pierced hands, and by their hands, they touched him, for he has flesh and bones, those of which cannot exist for a fantasy and Illusion. “And even then, they did not believe because of their joy, and they wondered” (24:41). That is, it was a custom for some people that when they have heard or seen something at which they rejoice and are greatly glad, on the account of their joy, they would not believe. This same thing occurred to the disciples.

“He said to them, do you have anything to eat here? And they gave him a piece of fish that was broiled and a honeycomb. And he took and ate before their eyes” (24:41b–43). That is, “he ate before their eyes” is this, that he ate before them while they were watching him with their eyes, just as it is said concerning King Nebuchadnezzar, who slaughtered the sons of Zedekiah, and he slaughtered them before the eyes of Zedekiah 1093—that is, he was truly watching them with his eyes while they were slaughtered.

That Jesus truly ate and drank after his resurrection, not only did Luke make it known in this place, but also Peter said that “We ate and drank with him after his resurrection.” 1094 Now, why did he eat and drink after his resurrection? And we answer, in order for the disciples to be sure about his resurrection. And just as he ate and drank before his resurrection for the confirmation of his incarnation, likewise he ate and drank after his resurrection for the confirmation of his incarnation and resurrection.

By the fish that he ate, he pictured our nature, which in weak desires {fol. 98v} was sunk in the depth of the sea of sins. But when it (our nature) was united by the burning coals of the divinity, 1095 it became strong, and free from weak pleasures of the sins, and was considered pleasurable to God as honeycomb owing to the virtuous manners which he works and shows. For these reasons, he ate fish and honeycomb and not for other (reasons). And that he drank wine after his resurrection is known because he had said before his resurrection that “From now I will not drink from the fruit of the vine with you till the day in which I newly drink it with you in the Kingdom of my Father,” 1096 and because Peter said that “We have eaten and drunk with him after his resurrection.” 1097 Here, some people question, saying: How did Christ eat and drink after his resurrection? And some people say that he ate just as God and his angels ate in the house of 2 Kgs 25:7. Acts 10:41. 1095 Lit. “by coals of the divine fire.” 1096 Matt 26:29. 1097 Acts 10:41. 1093 1094

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Abraham. 1098 And others say that he ate as the fire had eaten sacrifices. 1099 Others say that he did not let the food and drink go into his throat, but he let them be consumed in the air. And we say, we know that he ate and drank, but how did he eat and drink, it is not given us to investigate and comprehend, or to discuss and explain. For Isaiah called him “Wonderful,” 1100 likewise, his own properties are wondrous.

Again, we say that we should know this that the Word of God granted his body six (signs), three of which were before his resurrection and are above our nature, and three of which were after his resurrection and are within our nature. And those three, before the resurrection, are (1) that he walked on the water; and (2) that he clothed his body in the unutterable glory of divinity on the top of the mountain; and (3) that he was a recluse for forty days challenging hunger without food or water— Moses, and Elijah likewise were recluses for forty days with no food. These three are above our nature. And those three, after the resurrection, are (1) that he handled in his hands and feet and side the wounds and places of nails and spear; and (2) that he ate and drank; and (3) that his body was seen in perceptible color and mortal flesh.

But it is asked, why did he grant his body these six signs? We say that these three that he granted to his body prior to the resurrection are above our nature in order to demonstrate that he is truly God, who has been incarnated, without being changed from being God. And the other three, after the resurrection, which are within our nature, he granted them to his body, in order for the disciples to be sure that he had risen from death. Additionally, that the body which was crucified, suffered, died, and was buried is the same that has been revived and risen, and not another (body). Thus, as he hid the mortality of his body with the immortal glory of his divinity on the top of the mountain, without changing his nature, likewise, after his resurrection, he hid his immortal glory in the color of mortal flesh, without changing his nature, in order for the disciples to be able to look at him. For the disciples, who were mortal, were unable to look at him in the immortal glory of his body. And the eyes of the blessed Paul testify that when a small portion of his glory shone upon them, they became blind. 1101

“And he said to them, these are the words which I had spoken to you when I was with you” (24:44). That is, {fol. 99r} “the words” which he had spoken to them prior to his suffering, death and resurrection. Cf. Gen 18:1–6ff. Jesus as “the consuming Fire” and the Fire that ate the sacrifices in the Old Testament is integral to Ephrem’s imagery. See, for example Hymnen de Fide, ate51. See Brock’s study on Ephrem’s imageries, The Luminous Eye: The Spiritual World Vision of St Ephrem, 38– 43. 1100 Isa 9:6. 1101 Cf. Acts 9:1–19; esp. v. 9. 1098 1099

TEXT AND TRANSLATION

271

“It was necessary that all things which are written in the Law of Moses and in the prophets and in the Psalms be fulfilled” (24:44b). That is, in the books of the Law and the prophets and the Psalms is written beforehand concerning him that he will be born, be baptized, and fulfill the dispensation, and also will be crucified, suffer, die, be raised, and save human nature; and he will ascend into heaven and sit on the right hand of his Father. Thus, these (prophecies) the prophets previously prophesied about the Word of God, who has performed and fulfilled while he is a man without change.

“Then their eyes were opened for the understanding of Scripture”1102 (24:45). Along with what he explained to them from Scripture, they opened their minds and understanding.

“And he said to them, it is written that it was necessary for Christ to suffer and rise from death on the third day” (24:46). Just as you saw what that I did, that I suffered, died, and rose, likewise, the prophets previously prophesied and wrote about me in their books.

“And in his name, repentance is preached for the forgiveness of sins among all the nations. And the beginning will be from Jerusalem” (24:47). That is, because in Jerusalem he was reviled and disgraced. For this reason, he said that from it will be the beginning of the proclamation, and from it, he will be glorified and exalted. “And you are eyewitnesses of these things” (24:48). “You” who saw with your eyes, and touched with your hands, and you also heard with your ears my crucifixion, passion, death and resurrection. Thus you are eyewitnesses of these.

“And I will send you the promise of my Father” (24:49a). He did not say that I will beseech my Father, but “I will send.” This makes it known that he is God in his nature even though he took flesh. For he who sent the Holy Spirit is God. And he called the Holy Spirit “the promise of my Father.” He called it “promise” because the Father has promised it through Joel the prophet, to which He [God] will grant human beings. 1103 Thus, Joel said, “I will pour my Spirit on every flesh” 1104 and so forth; this same Peter quoted to prove his word. 1105 1257F

1258F

“But you stay in the city of Jerusalem till you be clothed with power from on high” (24:49b). That is, he called “power from on high” the Holy Spirit proper. 1259F

The wording of this verse differs from that of the Peshitta. It is not a scribal error; also in his Commentary, Moshe Bar Kepha refers to the disciples as the subject of the sentence, as those who opened their eyes (minds). 1103 Saint Ephrem: Commentaire de l’Évangile Concordant (1963) XXII, 1, 234; Ephrem’s Commentary on Tatian’s Diatessaron, XXII, 1, 334. 1104 Joel 2:21. 1105 Acts 2:17. 1102

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

“And he took them out to Bethany” (24:50a). He took them out to Bethany, and not another place, in order to remind them of the resurrection of Lazarus. From here, they should preach Christ’s resurrection, which had occurred earlier, and also [to preach] his general resurrection for human beings which is to come.

“And he lifted up his hands and blessed them” (24:50b). Some people say that Christ bestowed blessing for the disciples here. But we say that, here, when he lifted up his hands and blessed them, he made them bishops. And this is known because when we ordain a bishop, we read this passage on his head, and we move our hands in ordination over his head. And when he sent them two by two and gave them authority over unclean spirits and over sicknesses, he gave them the authority of deaconship. And this is known because deacons are healers; 1106 and he also told them to cleanse lepers,1107 and so forth.

And after the crucifixion, in the Upper Room, when he breathed the spirit on them and said to them, “If you forgive the sins of anyone, they are forgiven, and if you retain the sins of anyone, they are retained,” 1108 here he made them priests.

And if someone would respond and say, how did he make them bishops, priests, deacons, while they had not yet been baptized? We say that he conferred two things on them: Baptism and Priesthood. When he breathed the spirit on them, he properly baptized them because baptism happens with breathing. And when he said to them, “If you forgive the sins of anyone, they are forgiven,” he made them priests.

And Mar Jacob {Fol 101b} of Sarugh said that he baptized them in the Upper Room in the day of Pentecost. 1109 And obviously this is unacceptable because in the Upper Room he perfected and completed them and made them strong against the enemies and persecutors.

In these forty days, from his resurrection till his ascension, where was Jesus? And where was he residing? Some people say that he used to ascend unto his Father to heaven and descend. Others say that he used to go back and forth to Paradise. But we say that we cannot decide by ourselves these things which are not written. Thus, he himself knows where he was and where to be.

“And it happened, when he was blessing them, he was separated from them and ascended into heaven” (24:51).The blessed Matthew, for this reason, completed and Lit. “purifying.” Matt 10:8. 1108 John 20:23. ̇ ‫ܒܟܝ ܐܫܬܡܠܝ‬ 1109 In the context of the day of Pentecost, Jacob of Sarug says: ‫ܗܘ ܫܘܘܕܝܐ‬ ̈ ܿ .‫ܥܡܕܘ ܒܟܝ ܟܠ ܬܠܡܝܕܐ‬ ‫ ܕܒܪܘܚ ܩܘܕܫܐ ܘܢܘܪܐ‬:‫“( ܕܡܥܡܘܕܝܬܐ‬In you [the Upper Room], the ܼ promise of the baptism was fulfilled: in the Holy Spirit and fire, all the disciples were baptized.” Cf. Mar–Jacobi Sarugensis Vol. 2, p. 679. 1106 1107

TEXT AND TRANSLATION

273

ended the Gospel, in which he wrote the story of Christ’s resurrection, because he considered that it is enough for everybody to learn that, at the resurrection of Christ, a new world and new life are revealed to us which are far from death. And it

is necessary for everybody to believe these things and act accordingly. But Luke, because he knew that there were some people investigating where Christ was after his resurrection, said that he ascended into heaven, and he ended his book with the story of his ascension.

“And they worshipped him” (24:52a). Because they knew him to be truly God, to whom worship is due; thus, they worshipped him. “And they returned to Jerusalem with great joy” (24:52b). They returned to Jerusalem in accordance with the commandment of our Lord, who said to them, “return” and “stay in Jerusalem.” They returned with joy for three (reasons): (1) because they became sure about his resurrection; (2) because they talked to him after his resurrection; and (3) because he said that he “will send the Spirit.” 1110

“And at all times, they were in the temple, praising and blessing God. Amen” (24:53). Thus, he told them to be in the temple of God and not in other places for no avail. And he (Luke) said that at “all times they were in” it, and not from time to time, and not being silent as foolish people, but praising and thanking God the Father because He sent his Son and granted them assistance and salvation along with all human beings in the truth. And this “Amen” which he said here means true; by it Luke made known that the apostles were truly in the temple, praising, blessing and thanking God. Thus, by God’s (assistance), the interpretation of the blessed Luke is ended, which is composed by the holy bishop, Moshe, whose surname is Bar Kepha. Glory be to the Father, the Son and the Holy Spirit, now and for all time, and forever and ever, Amen.

It was copied by Yeshuʿ, the sinner, who is by name a deacon. He was a teacher at the Syriac Church in Mosul, the fortified city. He wrote it for himself in order to benefit from it.

1110

Cf. John 15:26.

EDITION Moshe Bar Kepha’s Commentary on Luke has survived in a single manuscript found in Mardin under number 102 of Mardin’s Syrian Orthodox Manuscripts. This simple statement took many decades to be confirmed and clarified. After centuries of oblivion, I. Barsoum, in his History of Syrian Science and Literature, referred to a Commentary by Moshe Bar Kepha on Luke under a number 68 in the Monastery of Dayr Za‘faran. 1 However, by the time of the publication of his book, the manuscript was moved from the Monastery of Dayr Za‘faran, and its number was changed; scholars were therefore unable to follow its movements. 2 Tracing its location became even more complicated because, in the process of its move to Mardin, a few of the quires of the manuscript seem to have fallen apart and were rebound but not in the correct sequence. As a consequence, its first folios carry no title or author’s name by which it could be easily identified. A few decades later, the late professor Arthur Vööbus recovered this manuscript and introduced it to the scholarly world in his “new discovery.” 3 The manuscript consists of 101 folios. On paleographical grounds, Vööbus dated the manuscript to the 11th or the 12th century. 4 Its text is readable despite water damage on the edges of most of its folios. The manuscript usually has 34 lines per folio page written in black ink, but the biblical verses are all in red. The manuscript is not totally intact and organized. Its first few folios are missing, which contain the introduction consisting of “thirteen chapters before proceedI. Aphram Barsum, The Scattered Perals: A History of Syriac Literature and Sciences (tr. M. Moosa; New Jersy: Gorgias Press, 2003), 339; for the original Arabic edition see Al-Lulu alManthur [‫( ] اﻟﺴﺮﯾﺎﻧﯿﺔ اﻟﻠﺆﻟﺆ اﻟﻤﻨﺜﻮر ﻓﻲ ﺗﺎرﯾﺦ اﻟﻌﻠﻮم اﻵداب‬5th edition; Aleppo: Syriac Patrimony, 1987), 351. 2 We searched thoroughly in the library of the Monastery of Dayr Za‘faran but found no trace of this manuscript. It is safe to assume therefore that this same manuscript was moved to Mardin and renumbered as 102 in Mardin’s collection. 3 A. Vööbus, Discovery of the Exegetical Works of Moše bar Kepha: The Unearthing of Very Important Sources for Exegesis and history of the New Testament Text in the Version of the Vetus Syra, PETSE, 25 (Stockholm/ Wetteren: Cultura, 1973), 19–22. 4 A. Vööbus, Discovery of the Exegetical Works of Mose bar Kepha, 20. 1

275

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

ing to our exegesis of the Gospel of the blessed Luke.” 5 Further, there are five gaps in the sequence of the commentary, each estimated at one or two folios. The gaps follow the following existing folios respectively: Fol. 5v, fol. 13v, fol. 21v, fol. 32v and fol. 62v. At the beginning of the manuscript, there is confusion in the sequence of the first 21 folios. For example, the current status of the manuscript begins with the content of Luke 1:25. This must have been folio 14 in the original sequence; the original folio 1, which begins with the final part of the introduction, followed by Luke 1:1, is located in the place of folio 9 in the current status of the manuscript. In other words, the original folios 1 to 13 appear in the current binding of the manuscript as folios 9 to 21; then the original folios 14 to 21 appear in the current binding of the manuscript as folios 1 to 8. All in all, it was easy to restore its original sequence following the order of the chapters and verses of the Gospel of Luke. The manuscript covers virtually the whole book of Luke with the exception of several synoptic accounts shared with the book of Matthew. Moshe Bar Kepha sees it “unnecessary to reiterate their commentary since we have already written them on the Commentary of the Gospel of the Blessed Matthew.” 6 These synoptic accounts in Luke that are shared with Matthew are: 6:12ff; 8:4 on; 9:57ff; 11:9ff, 27 on, 39ff; 12:22ff, 39ff; 13:18ff, 34ff; 14:15ff, 25ff, 34ff; 18:15ff; 19:28–20:47; 21:5ff; 22:39–24:11. The manuscript contains two medial colophons and one at the end of the manuscript. The first colophon is on fol. 67r, which indicates that the scribe wrote this copy from three older manuscripts in order that “on the mouth of two or three witnesses every word is established.” 7 The second colophon is located on fol. 97r, which indicates that Moshe Bar Kepha addressed his Commentary to his colleague, bishop Mar Ignatius, who was also mentioned in the 13th century Vita of Moshe Bar Kepha. In the last colophon on fol. 99v, the scribe introduces himself as a deacon and teacher in the church of the Syrians in Mosul; he gives thanks and praise to the Lord on account of the completion of the manuscript, saying: “Thus it is the end of the commentary on the blessed Luke, prepared by the holy Moshe, bishop, called Bar Kepha.”

EDITING THE TEXT

The base manuscript for the edition is the only surviving manuscript found in Mardin under number 102. Its textual problems are treated, clarified and noted in the footnotes. There is a group of words in the text which do not fit well in the context unless their spellings are emended. To this kind of word, I relegate the best alternative Cf. Fol. 1. Therefore, the missing folios may be estimated at between 10 and 15 in number. 6 Fol. 99r, as an example, reads: ...‫ܟܠܗܝܢ ܗܠܝܢ ܡܦܫܩܝܢ ܠܢ ܒܐܘܢܓܠܝܘܢ ܕܛܘܒܢܐ ܡܬܝ‬ ‫ܘܒܕܓܘܢ ܠܐ ܐܠܨܐ ܕܐܦ ܗܪܟܐ ܢܦܫܩ ܐܢܝܢ ܡܢ ܕܪܝܫ‬ 7 Deut 19:15; Mt 18:16; 2 Col 13:1. 5

TEXT AND TRANSLATION

277

spelling to the apparatus. 8 In such cases, Draguet’s instructions were followed. 9 The other group of words is that of obvious scribal errors, such as misspelling proper names, 10 or obvious grammatical errors; in such cases, the text is emended but the reader is referred to the manuscript spelling in the footnote. In such cases, Brock’s instructions were followed. 11 Either way, any note of variation is referred to in the apparatus. When words are obscured due to water damage or for other reasons, I include my reading in square brackets [ ], and I footnote the reason and the sources for my reading. The same treatment is employed for missing words from the lemmas; likewise with regard to the word or words found in the margin which were necessary to complete the meaning of the text. When a word or words were crossed out in the manuscript by the scribe or a later scribe, the following treatment is employed: if they carry possible meaning to the text, they are left in the text in square brackets [ ]; otherwise they are removed from the text. In all cases, they are recorded and explained in the footnotes. Additionally, in the case of utterly unreadable words, I include the sign + in brackets to indicate the possibility of missing one, two, or more words as [+], [++], [+++]. As for the biblical references, I place the lemmas in quotation marks (“ ”) in both the text and the translation. Furthermore, I place the references to these lemmas, as well as the number of the folios in two parenthesis ( ), just I did in the translation. Frequently, Moshe Bar Kepha uses abbreviated words, expecting his readers to understand. In fact they are easy to understand; and I treated them as follows. Normally, after each verse, he abbreviated the words ‫ ܗܢܘ ܕܝܢ‬or ‫ ܗܢܘ‬as ‫( ̄ܗ‬it functions in a manner similar to the Latin id est). I leave this abbreviated word as it is because of its obviousness and frequency; and I render it as “that is.” ̄ ̄ or ‫ܫܪ‬. Less frequent are abbreviated words such as ‫ܩܕ‬ Because of their lesser frequency, I write them in full as ‫ ܩܕܝܫܐ‬or ‫ ܫܪܟܐ‬respectively in the edition, and give the proper rendition. The text contains no divisions for its chapters or paragraphs. All division of the text into paragraphs and chapters in this volume is solely my choice, divided according to meaning. Cf. Fol. 5v, the text reads: ‫ ܕܡܘܠܕܗ‬while it would be clearer to read it with a preposition ‫ ܒ‬as ‫ܒܡܘܠܕܗ‬. 9 R. Draguet, “Une Methode d’edition des textes Syriaques,” A Tribute to Arthur Vööbus (ed. F. Fisher; Chicago: Lutheran School of Theology at Chicago, 1977), 13–18. 10 Cf. Fol. 5v, the text reads: ‫ ܥܬܝܫܐ‬which has no sense whatsoever; it is clearly a scribal error for ‫ܥܬܝܩܐ‬. As for personal names, cf. Fol. 2r, the text reads: ‫ ܡܘܡܦܝܣ‬instead of ‫ܦܘܡܦܝܣ‬. 11 S. Brock encourages this practice; see Sebastian Brock, “Syriac Studies in the Last Three Decades: Some Reflections,” in VI Symposium Syriacum 1992, ed. R. Lavenant, OCA, 247 (Roma: Pontificio Istituto Orientale, 1994), 23. 8

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MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE

On the treatment of the diacritical punctuation, for the most part, the punctuation of the original text was kept. No references or footnotes were made for additional punctuation. Several related works of Moshe Bar Kepha were used to guide or confirm the restoration of several lacunae in the present manuscript. For this reason, I utilized the Homilies and Causes of Moshe Bar Kepha. In particular, his Homily on the Birth of John the Baptist were found to be almost literally matched with the Commentary on Luke. 12 The second very helpful tool was Bar Salibi’s Commentary on the Gospels, in which Bar Salibi (d. 1171) extensively quoted Moshe Bar Kepha’s Commentary, word for word in many occasions. Finally, several Syriac Bible versions, such as the Peshitta, Old Syriac, and Harklean were useful tools to ascertain the correct reading of the biblical quotations in the Commentary. In all instances, footnotes were provided in the apparatus.

Nurse, F. E., “A Homily by Moses bar Kepha on the Birth of John the Baptist,” American Journal of Semitic Languages and Literature 26 (1909–10) 81–95. 12

‫‪279‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܦܘܫܩܐ ܕܛܘܒܢܐ ܠܘܩܐ‬ ‫ܕܥܒܝܕ ܠܚܣܝܐ ̇‬ ‫ܡܘܫܐ‬ ‫̣‬ ‫ܐܦܝܣܩܘܦܐ ܗܘ ܕܐܬܟܢܝ ܒܪ ܟܐܦܐ‬ ‫)‪(fol. 1r‬‬

‫]‪ [++‬ܠܡܘܠܕܗ ܕܡܫܝܚܐ‬ ‫̈‬ ‫ܕܫܠܝܚܐ ܘܒܐܬ̈ܪܘܬܐ ܕܡܕܢܚܐ ܘܓܪܒܝܐ[ ‪ 13‬ܥܕܡܐ‬ ‫ܐܦ ܗܕܐ ܙܕܩ ܠܡܕܥ ܕܒܙܒܢܐ ]‬ ‫̈‬ ‫ܠܙܒܢܗ ܕܐܪܩܕܝܣ ܡܠܟܐ‪ .‬ܘܕܩܕܝܫܐ ܡܪܝ ܐܝܘ]ܐܢܢܝܣ[ ܘܡܗܝܡܢܐ ܕܬܡܢ‪ .‬ܥܐܕܐ ܗܢܐ‬ ‫̈‬ ‫ܥܐܕܐ‬ ‫ܕܝܠܕܐ ܕܥܒܕܝܢܢ ܠܗ ܚܢܢ ܒܥܣܪܝܢ ]ܘܐܪܒܥܐ ܒܟܢܘܢ[ ‪ 14‬ܩܕܝܡ‪ .‬ܐܠܐ ܠܬ̈ܪܝܗܘܢ‬ ‫ܕܝܠܕܐ ܐܡܪ ܐܢܐ ܘܕܕܢܚܐ‪ .‬ܒܫܬܐ ܒܟܢܘܢ ܐܚܪܝ ‪ 15‬ܡܥܕܥܕܝܢ ܗܘܘ ܠܗܘܢ ܘܩܪܝܢ ܗܘܘ‬ ‫ܠܗܘܢ ܥܐܕܐ ܕܝܠܕܐ ܘܕܕܢܚܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܡܐܡܪܐ ܿܗܘ ܕܥܒܕ ܩܕܝܫܐ‬ ‫ܓܪܝܓܘܪܝܘܣ ܬܐܘܠܘܓܘܣ ܥܠ ܗܢܐ ܝܘܡܐ ܗܟܢܐ ܪܫܝܡ ܗܘ ܥܠܘܗܝ ܡܐܡܪܐ ܕܒܝܬ‬ ‫ܝܠܕܐ ܐܘܟܝܬ ܕܒܝܬ ܕܢܚܐ‪.‬‬ ‫ܘܐܦ ܩܕܝܫܐ ܡܪܝ ܐܦܪܝܡ ܐܡܪ‪ :‬ܙܟܐ ܢܗܝܪܐ‪ .‬ܘܡܢܝܢܐ ܕܥܣܪܐ ܫܠܡܐ ܗܘ܇ ܘܡܢܝܢܐ‬ ‫ܕܥܣܪܐ ܣܟܐ ܗܘ‪.‬‬ ‫̈‬ ‫ܐܦ ܐ̈ܪܡܢܝܐ ܬܘܒ ܥܕܡܐ ܠܝܘܡܢ‪ .‬ܒܫܬܐ ܒܟܢܘܢ ܐܚܪܝ ܠܬ̈ܪܝܗܘܢ ܗܠܝܢ ܥܐܕܐ‬ ‫ܕܝܠܕܐ ܐܡܪ ܐܢܐ ܐܦ ܕܕܢܚܐ ܐܟܚܕܐ ܥܒܕܝܢ ܗܘܘ‪ .‬ܒܝܬ ܝܠܕܐ ܐܡܪ ܐܢܐ ܐܦ ܒܝܬ‬ ‫ܕܢܚܐ‪.‬‬ ‫̈‬ ‫ܕܫܠܝܚܐ‬ ‫ܒܪܡ ܕܝܢ ܒܐܬ̈ܪܘܬܐ ܗܢܘܢ ܕܐܝܛܠܝܐ ܘܒܐܬܪܐ ܕܦܠܣܛܝܢܐ‪ .‬ܡܢ ܙܒܢܐ‬ ‫ܘܥܕܡܐ ܠܝܘܡܢ ܒܥܣܪܝܢ ܘܐܪܒܥܐ ܒܟܢܘܢ ܩܕܝܡ ܡܬܥܕܥܕ ‪ 16‬ܥܐܕܐ ܕܝܠܕܐ‪ .‬ܐܝܟ‬ ‫̄‬ ‫ܕܩܘܣܛܢܛ‪ .‬ܡܢ ܙܒܢܗ‬ ‫ܕܐܫܟܚܢܢ ܕܟܬܝܒ ܒܩܠܣܣܛܝ]ܩܘܣ[‪ 17 .‬ܘܐܦ ܒܐܬ̈ܪܘܬܐ‬ ‫ܕܐܪܩܕܝܣ ܡܠܟܐ‪ .‬ܘܕܩܕܝܫܐ ܡܪܝ ܐܝܘܐܢܢܝܣ ܘܥܕܡܐ ܠܝܘܡܢ‪ .‬ܗܘ ܗܟܘܬ ܥܒܕܝܢ ܠܗ‬ ‫ܠܥܐܕܐ ܕܝܠܕܐ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ ܒܥܣܪܝܢ ܘܐܪܒܥܐ ܒܟܢܘܢ ܩܕܝܡ‪.‬‬ ‫ܘܗܠܝܢ ܡܢ ܐܝܬܝܗܘܢ ܬܠܬܥܣܪ ̈ܩܦܠܐܐ ܕܙܕܩ ܗܘܐ ܕܢܬܐܡܪܘܢ ܡܢܢ ܩܕܡ ܦܘܫܩܐ‬ ‫̈‬ ‫ܕܦܬܓܡܐ ܕܛܘܒܢܐ ܠܘܩܐ‪.‬‬ ‫ܠܘܩܐ ܡܫܪܐ ܒܐܘܢܓܠܝܘܢ ܕܝܠܗ ܟܕ ܐܡܪ ܗܟܢܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܬܫܥܝܬܐ ܕܣܘܥ�ܢܐ ܐܝܠܝܢ ܕܚܢܢ ܡܦܣܝܢܢ‬ ‫ܕܣܓܝܐܐ ܨܒܘ ܕܢܟܬܒܘܢ‬ ‫)‪» (1:1‬ܡܛܠ‬ ‫‪Read from Bar Salibi’s citation from Moshe Bar Kepha. See A. Vaschalde, ed. Dio‬‬‫‪nysii bar Salibi Commentarii in Evangelia II (2), CSCO 113, Scriptores Syri 60 (Louvain: Secrétar‬‬‫‪iat de CorpusSCO, 1939), 224; hereafter, Bar Salibi.‬‬ ‫‪14 The same date is mentioned few lines below.‬‬ ‫‪.‬ܟܢܘܢ ܐܚܪܝ ‪. A few lines later, the same date occurs correctly as‬ܟܢܘܢ ܩܕܝܡ ‪15 Written‬‬ ‫‪. But the original‬ܡܬܥܕܥܕܝܢ ‪16 It appears in the Ms with a later scribe’s emendation as‬‬ ‫‪(faded) writing was correct.‬‬ ‫‪]- (the Greek is ekklesiastikē).‬ܩܘܣ[ ‪ and not‬ܒܐܩܠܣܣܛܝـ]ܩܐ[ ‪17 It is better spelled as‬‬ ‫‪13‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܣܓܝܐܐ ܕܝܢ ̇ܩܪܐ ܗܪܟܐ܇ ܠܘ ܠܡܬܝ ܘܠܡܪܩܘܣ‪ .‬ܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ‬ ‫ܒܗܘܢ‪̄ «.‬ܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܕܬ̈ܪܝܢ ܐܝܬܝܗܘܢ‪ .‬ܘܬ̈ܪܝܢ ܠܐ ܡܬܐܡܪܝܢ ܠܘܬ ܚܟܝܡܐ܆ ܣܓܝܐܐ‪ .‬ܐܠܐ ܡܢ ܬܠܬܐ‬ ‫ܿ‬ ‫ܣܓܝܐܐ ̇ܩܪܐ ܗܪܟܐ‪̇ .‬‬ ‫̈‬ ‫ܘܠܗܢܘܢ ܕܡܢ ܓܙܘܪܬܐ‬ ‫ܠܗܢܘܢ ܕܒܝܬ ܣܝܡܘܢ‪.‬‬ ‫ܘܠܥܠ‪ .‬ܐܠܐ‬ ‫ܘܐܦ ܠܫܪܟܐ ܕܐܚ�ܢܐ ܕܣܥܘ ܕܢܟܬܒܘܢ ܥܠ ܐܝܠܝܢ ܕܣܥܪ ܘܡܠܠ ܡܫܝܚܐ܇ ܟܕ ܠܐ‬ ‫̈‬ ‫ܕܐܡܪ »ܕܚܢܢ ܡܦܣܝܢܢ‬ ‫ܒܡܠܘܗܝ ܘܣܥܘ̈ܪܘܬܗ ܚܬܝܬܐܝܬ‪̇ .‬ܗܝ ܕܝܢ‬ ‫ܡܦܣܝܢ ܗܘܘ‬ ‫ܼ‬ ‫̇‬ ‫̈‬ ‫ܐܡܪ‪ ،‬ܐܠܐ ܥܠ ܣܘܥ�ܢܐ ܕܥܠܝܗܘܢ‬ ‫ܣܓܝܐܐ ܕܣܥܘ ܘܐܟܬܒܘ‬ ‫ܒܗܘܢ‪ «.‬ܠܘ ܥܠ‬ ‫ܡܟܬܒܝܢ ܗܘܘ‪ .‬ܘܚܙܝ ܕܠܐ ܐܡܪ ܕܐܢܐ ܡܦܣ ܗܘܝܬ ܒܗܘܢ܆ ܐܠܐ ܕܗܟܢ ܢܚܒܘܫ ܠܡܬܝ‬ ‫ܿ‬ ‫ܐܝܬܝܗ ܥܠܬܢܝܬܐ‪.‬‬ ‫ܘܠܡܪܩܘܣ ܥܡ ܢܦܫܗ‪̇ .‬ܗܝ ܬܘܒ ܕܣܡ ܒܪܝܫܗ ܕܟܬܒܗ ܒܪܬ ܩܠܐ‬ ‫̇‬ ‫̈‬ ‫ܕܣܓܝܐܐ ܣܥܘ ܘܨܒܘ‬ ‫ܕܡܢܗ ܐܬܬܝܬܝ ܕܢܟܬܘܒ‪ .‬ܟܐܡܬ ܡܛܠ‬ ‫ܡܫܘܕܥܐ ܠܥܠܬܐ‬ ‫̈‬ ‫ܬܫܥܝܬܐ ܕܣܘܥ�ܢܐ ܕܡܫܝܚܐ‪ .‬ܐܝܠܝܢ ܕܐܢܐ ܘܡܬܝ ܘܡܪܩܘܣ ܡܦܣܝܢܢ‬ ‫ܕܢܟܬܒܘܢ‬ ‫ܿ‬ ‫ܒܗܘܢ‪ .‬ܝܬܝܪ ܡܢ ܗܢܘܢ ܡܛܠ ]ܗܕܐ ܥܠܬܐ ܩܪܒܬ[ ܕܐܟܬܘܒ ܠܐܘܢܓܠܝܘܢ ܗܢܐ‪.‬‬ ‫̈‬ ‫ܒܨܚܚܐ ܓܝܪ ܐܚ�ܢܐ ܚܠܦ )‪[++] (fol. 1v‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܝܠܗ‬ ‫ܘܡܫܡܫܢܐ‬ ‫ܚܙܝܐ‬ ‫)‪» (1:2a‬ܐܝܟ ܡܕܡ ܕܐܫܠܡܘ ܠܢ ܿܗܢܘܢ ܕܡܢܩܕܝܡ ܗܘܘ‬ ‫̈‬ ‫ܘܚܙܝܐ ܕܝܠܗ̇‬ ‫̈‬ ‫ܕܡܠܬܐ‪ «.‬ܡܠܬܐ ܓܝܪ ܗܪܟܐ ܠܡܠܬܐ ܐܠܗܐ ̇ܩܪܐ‪] .‬ܡܫܡܫܢܐ[ ܕܝܢ‬ ‫ܫܠܝܚܐ ܕܝܠܗ ̇‬ ‫̈‬ ‫ܡܫܡܗ‪ .‬ܠܘ ܠܡ ܥܠ ܣܘܥ�ܢܐ ܕܠܐ ܡܦܣܝܢܢ ܒܗܘܢ ܚܬܝܬܐܝܬ‬ ‫ܠܬܪܥܣ�‬ ‫ܡܛܝܒܝܢܢ ܕܢܟܬܘܒ‪ .‬ܐܠܐ ܥܠ ܐܝܠܝܢ ܕܫܪܝܪܝܢ ܘܚܬܝܬܝܢܢ ܒܗܘܢ‪ .‬ܡܛܠ ܕܐܦܢ ܠܐ ܚܙܝܢܢ‬ ‫̈‬ ‫̈‬ ‫ܒܐܕܢܝܢ ܐܝܠܝܢ ܕܡܠܠ ܡܢ ܦܘܡܗ‪ .‬ܐܠܐ ܝܠܦܢܢ‬ ‫ܒܥܝܢܝܢ ܐܝܠܝܢ ܕܣܥܪ ܡܪܢ܆ ܘܠܐ ܫܡܥܢܢ‬ ‫ܿ‬ ‫̈‬ ‫ܠܗܠܝܢ ܚܬܝܬܐܝܬ ܡܢ ܬܪܥܣܪ ܫܠܝܚܐ‪ .‬ܗܢܘܢ ܕܡܢ ܩܕܝܡ ܘܡܢ ܫܘܪܝܐ ܕܡܢ ܟܪܘܙܘܬܗ‬ ‫ܗܘܘ ܘܥܕܡܐ ܠܫܘܠܡܐ‪ܿ .‬ܗܢܘܢ ܕܒܛܝܠ ܗܘܐ ܠܗܘܢ ܕܚܬܝܬܐܝܬ ܢܐܠܦܘܢ ܐܢܘܢ‬ ‫ܘܢܠܦܘܢ ܐܢܘܢ ܐܦ ܠܐܚ�ܢܐ‪ .‬ܕܐܫܠܡܘ ]ܠܢ ܕܝܢ ܐܡܪ[ ܘܠܘ ܠܝ‪ .‬ܐܝܟܢܐ ܕܢܚܒܘܫ ܥܡܗ‬ ‫̈‬ ‫ܕܫܠܝܚܐ ܝܠܦ ܐܢܝܢ ܠܐܝܠܝܢ‬ ‫ܐܦ ܠܡܪܩܘܣ‪ .‬ܐܦ ܡܪܩܘܣ ܕܝܢ ܡܢ ܦܛܪܘܣ ܘܡܢ ܫܪܟܐ‬ ‫ܕܐܟܬܒ܆ ܐܝܟ ܕܐܦ ܠܘܩܐ‪.‬‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܘܠܘ ܠܒܪܢܫܐ ܿܗܘ ܕܐܬܐ ܠܗ‬ ‫ܘܚܙܝ ܕܠܗ ܠܡܠܬܐ ܐܠܗܐ ܐܡܪ ܕܚܙܘ ܘܫܡܫܘ‬ ‫ܐܝܟ ܕܐܡܪܝܢ ̈ܪܫܝܥܐ‪ .‬ܗܟܢܐ ܐܦ ܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ ܐܡܪ ܒܐܓܪܬܗ ]ܩܕܡܝܬܐ[‬ ‫̈‬ ‫»ܡܣܒܪܝܢܢ ܠܟܘܢ ܿ‬ ‫̈‬ ‫ܒܐܝܕܝܢ‪«.‬‬ ‫ܒܥܝܢܝܢ ܘܓܫܢ‬ ‫ܠܗܘ ܕܐܝܬܘܗܝ ܗܘܐ ܡܢ ܒܪܝܫܝܬ‪ܿ .‬ܗܘ ܕܚܙܝܢ‬ ‫ܘܒܫܪܪܐ ܕܝܢ ܐܬܚܙܝ ܡܠܬܐ ܐܠܗܐ ܒܒܣܪ ܘܐܦ ܐܬܓܫܫ‪.‬‬ ‫)‪» (1:3a‬ܐܬܚܙܝ ܐܦ ܠܝ« ܐܝܟܢܐ ܕܐܬܚܙܝ ܠܡܬܝ ܘܠܡܪܩܘܣ ܕܢܟܬܒܘܢ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܿܗܟܢܐ »ܐܬܚܙܝ ܐܦ ܠܝ« ܕܐܟܬܒ‪.‬‬ ‫ܘܡܠܐ ܕܡܫܝܚܐ‪.‬‬ ‫ܘܡܠܦܢܘܬܐ‬ ‫ܣܥܘ̈ܪܘܬܐ‬ ‫ܒܨܚܚܐ ܓܝܪ ܐܚ�ܢܐ ܚܠܦ ̇‬ ‫̈‬ ‫]ܗܝ ܕܐܬܚܙܝ[ ܐܦ ܠܝ ̇ܗܝ ܕܐܬܛܝܒܬ ܐܢܐ ܟܬܝܒ‪.‬‬ ‫)‪» (1:3b‬ܡܛܠ ܕܩܪܝܒ ܗܘܝܬ‪ .‬ܝܨܝܦܐܝܬ ܠܟܠܗܘܢ‪̄ «.‬ܗ‪ :‬ܬܪܬܝܢ ܥܒܕܬ‪ .‬ܚܕܐ ܡܢ܆‬ ‫̈‬ ‫ܫܠܝܚܐ ܬܪܥܣܪ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܕܒܝܨܝܦܘܬܐ ܗܘܬ ܩܪܝܒܘܬܐ ܕܝܠܝ‬ ‫ܕܩܪܝܒ ܗܘܝܬ ܠܟܠܗܘܢ‬ ‫ܕܠܘܬܗܘܢ‪ .‬ܘܠܘ ܒܡܗܡܝܢܘܬܐ ܘܒܕܓܘܢ ܠܐ ܡܬܛܦܝܣ ܐܢܐ ܕܐܟܬܘܒ ܡܕܡ‪ .‬ܐܠܐ‬ ‫ܿܗܘ ܡܐ ܕܡܢ ܿܗܢܘܢ ܒܝܨܝܦܘܬܐ ܘܒܚܬܝܬܘܬܐ ܩܒܠܬܗ‪.‬‬ ‫)‪» (1:3c‬ܕܟܠܡܕܡ ܒܛܟܣܗ ܐܟܬܘܒ ܠܟ ܢܨܝܚܐ ܬܐܘܦܝܠܐ‪̄ «.‬ܗ‪ :‬ܟܠܡܕܡ ܕܐܣܬܥܪ‬ ‫ܐܘ ܐܬܡܠܠ ܡܢ ܡܪܢ܆ ܐܝܟ ܛܟܣܐ ܘܣܕܪܐ ܕܗܘܐ ܡܢܗ ܐܟܬܒܝܘܗܝ ܠܟ‪ .‬ܠܩܕܡܝܐ‬ ‫ܩܕܡܝܐ ܘܠܡܨܥܝܐ ܡܨܥܝܐ ܘܠܐܚܪܝܐ ܐܚܪܝܐ‪ .‬ܐܢ ܣܘܥܪܢܐ ܐܝܬܘܗܝ‪ .‬ܘܐܢ ܡܠܬܐ‪.‬‬ ‫̈‬ ‫ܘܐܢܫܝܢ ݁ܡܢ ܐܡܪܝܢ ܕܦܪܨܘܦܐ ܠܐ ܡܬܚܡܐ‬ ‫ܬܐܘܦܝܠܐ ܓܝܪ ܪܚܡ ܐܠܗܐ ܡܬܦܫܩ‪.‬‬ ‫ܣܡ ܛܘܒܢܐ ܠܘܩܐ ܟܐܡܬ ܟܠ ܐܝܢܐ ܕܗܘ ܕܐܝܬܘܗܝ ܡܗܝܡܢܐ ܪܚܡ ܐܠܗܐ‪ .‬ܐܚ�ܢܐ‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܘܝܕܝܥܐ ܒܐܠܟܣܢܕܪܝܐ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܕܝܢ ܐܡܪܝܢ ܕܗܢܐ ܬܐܘܦܝܠܐ ܪܝܫ‬ ‫ܕܡܢܗ ܕܠܘܩܐ ܐܬܬܠܡܕ ܗܘܐ‪ .‬ܘܥܡܕ‪ .‬ܘܪܚܡܗ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܗܘ ܟܝܬ ܘܒܢܝ̈‬ ‫ܼ‬ ‫ܐܓܘܒܛܘܣ ܒܥܘ ܡܢܗ ܕܢܟܬܘܒ ܠܗܘܢ ܐܘܢܓܠܝܘܢ܆ ܠܫܘܪܪ ܗܝܡܢܘܬܗܘܢ‪ .‬ܘܝܕܝܥܐ ܠܡ‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܕܒܨܚܚܐ ܐܚ�ܢܐ ܗܟܢ ܟܬܝܒ ܕܟܠܡܕܡ ܒܛܟܣܗ ܐܟܬܘܒ ܠܟ‬ ‫ܗܕܐ ܕܗܟܢܐ ܗܝ‪ .‬ܡܢ ̇ܗܝ‬ ‫ܿ‬ ‫ܐܚܝܕܐ ܬܐܘܦܝܠܐ ܟܕ ܒܗܝ ܕܐܚܝܕܐ ܡܫܘܕܥ܆ ܕܫܠܝܛܐ ܘܪܒܐ ܘܝܕܝܥܐ ܕܬܡܢ ܐܝܬܘܗܝ‬ ‫ܗܘܐ‪:‬‬ ‫)‪» (1:4‬ܕܬܕܥ ܫܪܪܐ )‪̈ (fol. 2r‬‬ ‫ܕܡܠܐ ܕܐܬܬܠܡܕܬ ܠܗܝܢ« ̄ܗ‪] :‬ܗܕܐ[ ܼܗܝ ]ܥܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܟܬܒܢܘܬܐ ܕ ‪] [+‬ܕܬܕܥ[ ܕܫܪܝ�ܢ ܡܠܐ ܕܐܬܬܠܡܕܬ ܠܗܝܢ‪ .‬ܘܒܐܝܕܝܗܝܢ ܒܡܫܝܚܐ‬ ‫ܗܝܡܢܬ‪] .‬ܗܘܝܬ[ ܐܚܝܕ ܐܢܬ ܠܗܝܢ‪ .‬ܘܥܗܝܕ ܒܙܗܝܪܘܬܐ ܒܟܠܙܒܢ‪ .‬ܘܡܛܠ ܕܩܕܡ‬ ‫]ܐܘܕܥ[ ܕܟܠܡܕܡ ܒܛܟܣܗ ܢܟܬܘܒ ܡܫܬܥܐ ܩܕܡܝܬ ܥܠ ܣܘܒܪܗ ܕܙܟܪܝܐ ]‪ [+‬ܩܕܝܡ‬ ‫ܿ‬ ‫ܒܙܒܢܐ ܘܛܟܣܐ ܿ‬ ‫ܕܝܠܗ ܕܡܪܝܡ‪.‬‬ ‫ܠܗܘ‬ ‫)‪» (1:5a‬ܗܘܐ ̈‬ ‫ܒܝܘܡܬܗ ܕܗܪܕܘܣ ܡܠܟܐ ܕܝܗܘܕܐ« ̄ܗ‪ :‬ܡܬܝ ܡܢ ܥܒܕ ܫܘܪܝܐ ܠܟܬܒܗ‬ ‫ܡܢ ܝܠܝܕܘܬܐ ܦܓܪܢܝܬܐ ܟܕ ܐܡܪ‪» .‬ܟܬܒܐ ܕܝܠܝܕܘܬܗ ܕܝܫܘܥ ܡܫܝܚܐ ܒܪܗ ܕܕܘܝܕ ܒܪܗ‬ ‫ܕܐܒܪܗܡ« ܘܕܫܪܟܐ‪ .‬ܗܟܢܐ ܘܡܪܩܘܣ ܥܒܕ ܫܘܪܝܐ ܠܟܬܒܗ‪ .‬ܡܥܡܘܕܝܬܐ ܕܝܘܚܢܢ ܟܕ‬ ‫ܐܡܪ‪» .‬ܪܝܫܐ ܕܐܘܢܓܠܝܘܢ ܕܝܫܘܥ ܡܫܝܚܐ ܒܪܗ ܕܐܠܗܐ‪ .‬ܐܝܟ ܕܟܬܝܒ ܒܐܫܥܝܐ‬ ‫ܢܒܝܐ« ܘܕܫܪܟܐ‪ .‬ܟܕ ܬ̈ܪܝܗܘܢ ܫܡܐ ܕܝܫܘܥ ܡܫܝܚܐ ܣܡܘ‪ .‬ܟܕ ܡܬܝ ܡܢ ܐܡܪܗ‬ ‫ܒܪܗ ܕܕܘܝܕ ܘܕܐܒܪܗܡ ܡܪܩܘܣ ܕܝܢ ܩܪܝܗܝ ܒܪܗ ܕܐܠܗܐ‪ .‬ܝܘܚܢܢ ܕܝܢ ܥܒܕ ܫܘܪܝܐ‬ ‫̇‬ ‫ܒܗܘ ܕ»ܒܪܝܫܝܬ ܐܝܬܘܗܝ ܗܘܐ ܡܠܬܐ« ܟܕ ܐܡܪ ܐܦ ܡܢܬܐܝܬ ܥܠ‬ ‫ܠܟܬܒܗ‬ ‫̇‬ ‫ܡܘܠܕܗ ܦܓܪܢܝܐ‪» .‬ܗܝ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ ܘܐܓܢ ܒܢ‪ «.‬ܠܘܩܐ ܕܝܢ ܡܛܠ ܡܢܐ ܠܐ‬ ‫ܫܪܝ ܒܗ ܒܟܬܒܗ ܐܝܟ ܚܕ ܡܢ ܗܠܝܢ‪ .‬ܐܠܐ ܕܐܬܥܠܝ ܠܘܬ ܣܘܒܪܐ ܘܡܘܠܕܐ ܕܝܘܚܢܢ‪.‬‬ ‫ܘܐܡܪܝܢܢ ܡܛܠ ܕܨܒܐ ܕܢܚܘܐ ܐܦ ܒܗܕܐ ܪܒܘܬܗ ܕܡܫܝܚܐ‪ .‬ܕܐܢ ܝܘܚܢܢ ̇ܗܘ ܕܗܘܐ‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܟܝܢܝܘܬܗ‬ ‫ܟܪܘܙܐ ܕܝܠܗ ܒܗܠܝܢ ܟܠܗܝܢ ܪܘ̈ܪܒܬܐ ܐܣܬܗܕ‪ .‬ܕܡܢܐ ܢܬܚܫܒ ܐܢܫ‬ ‫ܘܐܝܩܪܗ ̇‬ ‫ܕܗܘ ܕܥܠܘܗܝ ܡܟܪܙ‪:‬‬ ‫̈‬ ‫ܒܝܘܡܬܐ ܕܗܪܕܘܣ ܡܠܟܐ ܕܝܗܘܕܐ« ̄ܗ‪ :‬ܠܘ ܫܚܝܡܐܝܬ ܘܕܠܐ ܥܠܬܐ‬ ‫)‪» (1:5a‬ܗܘܐ‬ ‫̇‬ ‫ܥܗܕܗ ܠܗܪܕܘܣ ܡܠܟܐ‪ .‬ܐܠܐ ܕܢܚܘܐ ]ܕܐܫܬܡܠܝܬ[ ܒܥܒܕܐ ܗܝ ܕܩܕܡ ܐܬܢܒܝ ܝܥܩܘܒ‬ ‫̈‬ ‫ܐܒܗܬܐ ܘܐܡܪ »ܕܠܐ ܢܥܢܕ ܫܒܛܐ ܡܢ ܝܗܘܕܐ ܘܡܒܕܩܢܐ ܡܢ ܒܝܬ ̈ܪܓܠܘܗܝ‪.‬‬ ‫ܪܝܫ‬ ‫̈‬ ‫ܥܕܡܐ ܕܢܐܬܐ ܡܢ ܕܕܝܠܗ ܗܝ ܡܠܟܘܬܐ ܘܠܗ ܢܣܟܘܢ ܥܡܡܐ‪ «.‬ܘܒܕܓܘܢ ܠܐ ܒܛܠܬ‬ ‫̈‬ ‫ܡܠܟܘܬܐ ̇‬ ‫ܕܝܗܘܕܝܐ ܥܕܡܐ ܕܐܬܝܠܕ ܡܫܝܚܐ ܕܕܝܠܗ ܗܝ‬ ‫ܕܠܗ ܡܫܡܗ ܫܒܛܐ ܡܢܗܘܢ‬ ‫̈‬ ‫ܡܠܟܘܬܐ ܫܪܝܪܐܝܬ‪ .‬ܘܗܘ ܐܝܬܘܗܝ ܣܘܟܝܐ ܕܥܡܡܐ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܘܐܡܪܝܢܢ ܕܡܢ‬ ‫̈‬ ‫ܡܠܟܐ ܡܕܒܪܝܢ ܗܘܘ ܠܗܘܢ‪ .‬ܘܡܢ‬ ‫ܡܘܫܐ ܘܥܕܡܐ ܠܕܘܝܕ ܘܥܕܡܐ ܠܓܠܘܬܐ ܕܒܒܠ‪.‬‬ ‫̈‬ ‫ܟܗܢܐ ܡܕܒܪܝܢ ܗܘܘ ܠܗܘܢ‪ .‬ܒܡܠܟܘܬܗ‬ ‫ܓܠܘܬܐ ܘܥܕܡܐ ܠܙܒܢܗ ܕܗܢܐ ܗܪܘܕܘܣ ̈ܪܝܫܝ‬ ‫ܓܝܪ ܕܗܢܐ ܒܛܠܘ ܡܕܒ�ܢܝܗܘܢ܆ ̇‬ ‫ܒܗܝ ܕܠܘܥܕܐ ܕܡܠܟܘܬܗ ܐܝܬ ܗܘܘ ܬ̈ܪܝܢ ̈‬ ‫ܐܚܐ ܡܢ‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ‪ .‬ܚܕ ܡܢ ܡܬܩܪܐ ܗܘܐ ܐܪܣܛܒܘܠܘܣ‪ .‬ܘܐܚܪܢܐ ܕܝܢ ܗܘܪܩܢܘܣ‪.‬‬ ‫ܥܡܐ‬ ‫̈‬ ‫ܘܫܓܫܝܢ ܘܡܩܪܒܝܢ ܗܘܘ ܥܡ ܚܕܕܐ ܥܠ ܪܒܘܬ ܟܗܢܘܬܐ‪ .‬ܕܐܝܢܐ ܡܢܗܘܢ ܢܗܘܐ ܪܒ‬ ‫̈‬ ‫ܟܗܢܐ ܘܡܕܒܪܢܐ ܕܥܡܐ‪ .‬ܘܟܕ ܗܢܘܢ ܡܬܚܪܝܢ ܥܠ ܗܕܐ ܐܬܐ ܗܘܐ ܦܘܡܦܝܣ ‪ 18‬ܪܒ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܡܣܩܝ ܡܕܐܬܐ ܠ�ܗܘܡܝܐ‬ ‫ܠܝܗܘܕܝܐ‪.‬‬ ‫ܘܐܚܕܗ ܠܐܘܪܫܠܡ ܘܥܒܕ ܐܢܘܢ‬ ‫ܚܝܠܐ ܕ̈ܪܗܘܡܝܐ‬ ‫̇‬ ‫ܘܦܟܪܗ ܠܐܪܣܛܘܒܠܘܣ ܘܫܕܪܗ ܠܪܗܘܡܐ‪ .‬ܘܝܗܒܗ ܠܪܒܘܬ ܟܗܢܘܬܐ ܠܗܘܪܩܢܘܣ‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ‪.‬‬ ‫)‪] (fol. 2v‬ܘܦ�ܬܝܐ ܫܒܐܘܗܝ ܠܗܘܪܩܢܘܣ[ ܘܗܟܢܐ ܒܛܠܬ ]ܡܠܟܘܬܐ[‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ ܗܪܕܘܣ‪ .‬ܘܗܢܐ‬ ‫ܘܒܕܓܘܢ ܐܓܘܣܛܘܣ ܩܣܪ ܕ̈ܪܗܘܡܝܐ܆ ܐܩܝܡ ܥܠܝܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܥܡܡܐ ܗܪܕܘܣ‪ .‬ܘܟܕ‬ ‫ܕܝܗܘܕܝܐ ܡܢ‬ ‫ܐܝܬܘܗܝ ܡܠܟܐ ܩܕܡܝܐ ܕܐܡܠܟ ܗܘܐ ܥܠܝܗܘܢ‬ ‫‪. Eusebius in Syriac spelled it as‬ܡܘܡܦܝܣ ‪Due to scribal error, it was written‬‬ ‫‪. See W. Wright, and N. McLean, eds., The Ecclesiastical History of Eusebius in Syriac‬ܦܘܡܦܐܝܘܣ‬ ‫‪Edited from the Manuscripts (Cambridge: Cambridge University Press, 1898), 29.‬‬ ‫‪18‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܫܢܝܢ܆ ܐܬܝܠܕ ܡܫܝܚܐ ܐܝܟ ܕܐܬܢܒܝ ܝܥܩܘܒ‪ .‬ܕܠܐ ܢܥܢܕ‬ ‫ܐܡܠܟ ܗܢܐ ܬܠܬܝܢ ܘܬܠܬ‬ ‫ܫܒܛܐ ܐܘܟܝܬ ܡܠܟܘܬܐ ܡܢ ܝܗܘܕܐ ܥܕܡܐ ܕܢܐܬܐ ܡܫܝܚܐ ܗܘ ܕܕܝܠܗ ܗܝ‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ‪ .‬ܕܢܚܘܐ‬ ‫ܡܠܟܘܬܐ‪ .‬ܡܕܝܢ ܡܛܠ ܗܕܐ ܐܬܥܗܕ ܠܘܩܐ ܠܗܪܕܘܣ ܡܠܟܐ‬ ‫̈‬ ‫ܐܒܗܬܐ‪.‬‬ ‫ܕܐܟܡܐ ܕܐܡܪ ܪܘܚܐ ܩܕܝܫܐ ܒܦܘܡ ܝܥܩܘܒ ܪܝܫ‬ ‫ܗܟܢܐ ܕܢܚ ܗܘܐ ܡܫܝܚܐ ̇ܗܘ ܕܐܝܙܓܕܗ ܐܝܬܘܗܝ ܝܘܚܢܢ ܗܢܐ ܕܡܣܬܒܪ ܒܛܢܗ‬ ‫̈‬ ‫ܫܢܝܐ‪ .‬ܡܢ‬ ‫ܠܙܟܪܝܐ ܐܒܘܗܝ‪] .‬ܘܥܠܘܗܝ ܐܦ[ ܕܢܝܐܝܠ ܢܒܝܐ ܐܬܢܒܝ‪ .‬ܘܐܢ ܐܢܫ ܚܫܒ‬ ‫̇‬ ‫ܕܒܗ ܐܬܢܒܝ ܕܢܝܐܝܠ‪ .‬ܘܥܕܡܐ ܠܫܘܪܝ‬ ‫ܫܢܬ ܬܪܬܝܢ ܕܕܪܝܘܣ ܡܠܟܐ ܕܦ�ܣܝܐ ̇ܗܝ‬ ‫̈‬ ‫ܡܠܟܘܬܗ ܕܗܢܐ ܗܪܕܘܣ ]‪̇ [++‬‬ ‫ܕܗܪܟܐ ܫܠܡܝܢ ܫܒܘܥܐ ܕܐܬܢܒܝ ܥܠ ܡܫܝܚܐ ܘܥܠ‬ ‫ܐܘܪܫܠܝܡ‪.‬‬ ‫)‪» (1:5b‬ܟܗܢܐ ܚܕ ܕܫܡܗ ܙܟܪܝܐ ܡܢ ܬܫܡܫܬܐ ܕܒܝܬ ܐܒܝܐ‪̄ «.‬ܗ‪ :‬ܡܢܘ ܐܝܬܘܗܝ‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܆ ܕܪܒ ̈‬ ‫̈‬ ‫ܟܗܢܐ ܐܝܬܘܗܝ ܗܘܐ‪ :‬ܕܡܫܡܫ ܗܘܐ ܪܒܘܬ‬ ‫ܗܢܐ ܐܒܝܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܟܗܢܘܬܐ‪̇ .‬ܗܢܐ܆ ܫܢܬܐ‪ .‬ܘܙܟܪܝܐ ܫܢܬܐ‪ .‬ܐܝܟ ܚܢܢ ܘܩܝܦܐ‪ .‬ܒܗܝ ܕܐܦܢ ܚܕ ܪܒ ܟܗܢܐ‬ ‫̈‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ ܥܠ‬ ‫ܢܡܘܣܝܗܘܢ‬ ‫ܦܩܕ ܗܘܐ ܢܡܘܣܐ ܕܢܗܘܐ‪ .‬ܐܠܐ ܡܢ ܟܕܘ ܫܪܝܘ‬ ‫̈‬ ‫ܟܗܢܐ ܡܩܝܡܝܢ ܗܘܘ‪ .‬ܕܢܫܡܫܘܢ ܫܢܬܐ ܘܫܢܬܐ‬ ‫ܕܢܬܡܚܠܘܢ‪ ،‬ܐܘܟܝܬ ܕܬ̈ܪܝܢ ܬ̈ܪܝܢ ̈ܪܒܝ‬ ‫̈‬ ‫ܝܕܝܥܐ ܐܝܟ ܕܟܬܝܒ ܒܐܘܢܓܠܝܘܢ ܝܘܢܝܐ‪ .‬ܗܟܢܐ » ̇‬ ‫ܝܘܡܬܐ ̈‬ ‫ܟܗܢܐ ܐܢܫ ܕܫܡܗ‬ ‫ܐܘ‬ ‫̈‬ ‫ܗܘܐ ܙܟܪܝܐ ܡܢ ܬܫܡܫܬܐ ܕܝܘܡܬܐ ܕܒܝܬ ܐܒܝܐ‪«.‬‬ ‫ܐܚ�ܢܐ ܬܘܒ ܐܡܪܝܢ‪ .‬ܕܐܒܝܐ ܪܝܫ ܦܠܓܘܬܐ ܐܝܬܘܗܝ ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܟܕ ܐܡܠܟ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܟܗܢܐ ܕܠܡܐ ܢܚܛܘܦ ܠܗ‬ ‫ܝܗܘܕܝܐ܆ ܠܐ ܫܒܩ ܕܢܗܘܐ ܠܗܘܢ ܚܕ ܪܒ‬ ‫ܗܪܕܘܣ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܡܕܒܪܢܘܬܐ ܕܥܡܐ‪ .‬ܘܡܛܠ ܗܕܐ ܦܠܓ ܠܫܒܛܐ ܕܠܘܝ ܠܦܠܓܘܬܐ ܣܓܝܐܬܐ‪ .‬ܟܕ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ‪ .‬ܘܗܢܐ‬ ‫ܟܗܢܐ‬ ‫ܟܗܢܐ‪ .‬ܐܝܟܢܐ ܕܢܗܘܘܢ ̈ܪܒܝ‬ ‫ܟܠ ܚܕܐ ܦܠܓܘܬܐ ܐܩܝܡ ܚܕ ܪܒ‬ ‫̇‬ ‫ܕܕܝܠܗ ܐܝܬܘܗܝ ܗܘܐ ܙܟܪܝܐ ܪܒ‬ ‫ܠܡ ܙܟܪܝܐ ܐܝܬܘܗܝ ܗܘܐ ܪܝܫܐ ܕܚܕܐ ܦܠܓܘܬܐ܇ ̇ܗܝ‬ ‫̈‬ ‫̈‬ ‫ܨܚܚܐ ܐܚ�ܢܐ ܕܟܬܝܒ ܗܘܐ ܒܗܘܢ܆‬ ‫ܟܗܢܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܕܗܟܢܐ ܗܝ܆ ܡܢ ̇ܗܝ ܕܐܝܬ‬ ‫»ܟܗܢܐ ܚܕ ܕܫܡܗ ܗܘܐ ܙܟܪܝܐ ܡܢ ܬܫܡܫܬܐ ܕܦܠܓܘܬܐ ‪ 19‬ܕܒܝܬ ܐܒܝܡ‪«.‬‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܐܒܝܐ ܪܝܫ ܓܘܕܐ ܕܬܫܡܫܬܐ ܐܝܬܘܗܝ ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܕܘܝܕ ܡܠܟܐ‬ ‫̈‬ ‫ܕܡܫܡܫܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܬܫܡܫܬܐ ܒܗܝܟܠܐ‪ .‬ܟܕ ܟܠ ܚܕܐ‬ ‫ܓܘܕܐ ܕܡܙܡ�ܢܐ‪.‬‬ ‫ܐܩܝܡ܆ ܬܪܬܥܣ�ܐ‬ ‫̈‬ ‫̇‬ ‫ܓܘܕܐ܆ ܡܙܡܪܐ ܗܘܐ ܬܪܬܝܢ ܫܥܝܢ ܘܢܦܩܐ ܘܥܐܠܐ ܗܝ ܓܘܕܐ ܐܚܪܬܐ ܘܡܙܡܪܐ‬ ‫̈‬ ‫ܓܘܕܐ ܬܪܥܣܪ ‪ 20‬ܐܝܟܢܐ ܕܠܐ ܬܒܛܠ ܬܫܡܫܬܐ ܡܢ‬ ‫ܗܟܘܬ‪ .‬ܒܐܝܕܐ ܒܐܝܕܐ ܟܠܗܝܢ‬ ‫ܗܝܟܠܐ‪ .‬ܠܐ ܒܠܠܝܐ ܘܠܐ ܒܐܝܡܡܐ‪.‬‬ ‫ܐܡܪܝܢ ܓܝܪ ܕܐܒܝܐ ܐܝܬܘܗܝ ܗܘܐ ܪܝܫ ܓܘܕܐ ܘܬܫܡܫܬܐ ̇‬ ‫ܕܗܝ ܕܐܝܬܘܗܝ ܗܘܐ‬ ‫̈‬ ‫̇‬ ‫ܡܢܗ܇ ܘܥܠ ̇ܗܝ ܐܡܪ ܠܘܩܐ ܡܛܠ ܙܟܪܝܐ ܕܐܝܬܘܗܝ ܗܘܐ ܡܢ‬ ‫ܪܒܟܗܢܐ‬ ‫ܙܟܪܝܐ‬ ‫ܬܫܡܫܬܐ ܕܒܝܬ ܐܒܝܐ‪.‬‬ ‫ܐܚ�ܢܐ ܬܘܒ ܐܡܪܝܢ܆ ܕܐܒܝܐ ܐܝܬܘܗܝ ܗܘܐ ܢܛܪ ܕܘܟܬܗ ܕܙܟܪܝܐ‪̇ .‬‬ ‫ܒܗܝ ܕܟܕ ܡܬܡܫܚ‬ ‫ܗܘܐ ܪܒ ̈‬ ‫ܟܗܢܐ ܕܢܟܗܢ܆ ܡܬܡܫܚ ܗܘܐ ܥܡܗ ܐܚܪܢܐ‪ .‬ܕܡܬܩܪܐ ܗܘܐ ܢܛܪ ܕܘܟܬܐ‪.‬‬ ‫‪ was crossed out by a later or the same scribe. Moshe Bar Kepha‬ܦܠܓܘܬܐ ‪19 The word‬‬ ‫‪is accurate in his quotation of the Sinaitic Version. However, the Sinaitic Version does not‬‬ ‫‪,‬ܬܫܡܫܬܐ ‪. Apparently, the editor intended to cross out the word‬ܬܫܡܫܬܐ ‪contain the word‬‬ ‫‪.‬ܦܠܓܘܬܐ ‪and mistakenly he crossed out‬‬ ‫‪ is written in the right margin.‬ܬܪܥܣܪ ‪20 The word‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܛܘܡܐܐ ܦܓ�ܢܝܐ‬ ‫ܠܘ ܐܝܟܢܐ ܕܢܟܗܢܘܢ ܬ̈ܪܝܗܘܢ ܐܟܚܕܐ‪ (fol. 3r) :‬ܐܠܐ ܡܛܠ‬ ‫̈‬ ‫ܘܚܠܡܐ ܕܠܠܝܐ ܕܟܕ ܡܬܛܡܐ ܗܘܐ ܗܘ ܪܒ ̈‬ ‫ܟܗܢܐ ]ܡܢ ܩܪܝܐ ܕܠܠܝܐ[ ܐܘ ܡܢ ܥܠܬܐ‬ ‫ܐܚܪܬܐ܇ ܘܡܬܟܝܢ ܗܘܐ ܥܐܕܐ‪ .‬ܐܘ ܝܘܡܐ ܕܫܒܬܐ܆ ܘܠܐ ܡܫܟܚ ܗܘ ܕܢܟܗܢ‪ .‬ܘܢܟܗܢ‬ ‫ܗܘܐ ܚܠܦܘܗܝ ܿܗܘ ܕܡܬܩܪܐ ܗܘܐ ܢܛܪ ܕܘܟܬܐ‪:‬‬ ‫ܒܢܬܗ ܕܐܗܪܘܢ‪ «.‬ܡܢ ̈‬ ‫)‪» (1:5c‬ܘܐܢܬܬܗ ܡܢ ̈‬ ‫ܒܢܬܗ ܕܐܗܪܘܢ ܐܡܪ܆ ܕܢܚܘܐ ܕܐܦܢ‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫ܐܬܚܠܛ ܫܒܛܐ ܕܠܘܝ ܥܡ ܗܘ ܕܝܗܘܕܐ܆ ܒܗܝ ܕܢܣܒ ܐܗܪܘܢ ܡܢܗ ܟܗܢܐ ܠܐܠܝܫܒܥ‬ ‫ܒܪܬܗ ܕܥܡܢܝܕܒ ܡܢ ܫܒܛܐ ܕܝܗܘܕܐ‪ :‬ܘܝܘܝܕܝܥ ܟܗܢܐ ܢܣܒ ܠܝܗܘܫܒܥ ‪ 21‬ܒܪܬܗ‬ ‫ܕܝܘܪܡ ܡܠܟܐ ܕܝܗܘܕܐ‪ .‬ܐܠܐ ܙܟܪܝܐ ܟܗܢܐ ܠܘ ܒܠܚܘܕ ܡܢ ܫܒܛܐ ܐܚܪܢܐ ܠܐ ܢܣܒ‬ ‫̇‬ ‫ܡܢܗ ܕܫܪܒܬܗ‬ ‫ܐܢܬܬܐ‪ .‬ܐܠܐ ܘܐܦܠܐ ܡܢܗ ܕܫܒܛܐ ܕܠܘܝ ܦܫܝܛܐܝܬ ܐܠܐ ܫܩܠ ܟܕ‬ ‫ܕܐܗܪܘܢ ܕܠܐ ܚܠܛܐ‪:‬‬ ‫̄‬ ‫̇‬ ‫ܫܡܗ ܗܘܐ ܐܠܝܫܒܥ‪ «.‬ܗ‪ :‬ܐܬܕܟܪ ܕܝܢ ܠܫܡܗ ܕܐܗܪܘܢ ‪ 22‬ܕܥܡ ܫܡܐ‬ ‫)‪» (1:5d‬‬ ‫ܕܐܠܝܫܒܥ ܫܪܝܬ ܟܗܢܘܬܐ ܠܘܬ ܐܗܪܘܢ ܟܗܢܐ‪ .‬ܘܥܡ ܫܡܐ ܕܐܠܝܫܒܥ ܫܠܡܬ‬ ‫ܟܗܢܘܬܐ ̇ܗܝ ܕܢܡܘܣܐ ܠܘܬ ܙܟܪܝܐ ܗܢܐ ܟܗܢܐ‪ .‬ܘܐܦܢ ܓܝܪ ܐܡܪ ܡܪܝ ܝܥܩܘܒ‬ ‫ܕܣܪܘܓ ܒܡܐܡܪܐ ܕܥܠ ܚܫܐ܇ ܕܐܗܪܘܢ ܫܪܝ ܒܟܗܢܘܬܐ ܘܨܝܕ ܩܝܦܐ ܗܘܐ ܫܘܠܡܐ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܕܨܪܝ ܟܘܬܝܢܗ ܘܢܦܩܬ ܗܘܬ ܡܢܗ ܟܗܢܘܬܐ‪ .‬ܐܠܐ ܠܐ ܣܒܪ ܐܢܐ ܕܒܬܪ ܙܟܪܝܐ‬ ‫ܗܢܐ ܩܡ ܠܗܘܢ ܟܗܢܐ ܠܐ ܥܕܝܠܐ‪.‬‬ ‫̈‬ ‫)‪» (1:6‬ܬ̈ܪܝܗܘܢ ܕܝܢ ܙܕܝܩܝܢ ܗܘܘ ܩܕܡ ܐܠܗܐ‪ .‬ܘܡܗܠܟܝܢ ܒܟܠܗܘܢ ܦܘܩܕܢܘܗܝ‬ ‫ܘܒܟܐܢܘܬܗ ܕܡܪܝܐ ܕܠܐ ܥܕܠܝ‪̄ «.‬ܗ‪ :‬ܡܛܠ ̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܚܫܒ ܘܬܢܐ‬ ‫ܥܠܬܐ‬ ‫̈‬ ‫ܐܒܗܐ ܡܝܬ̈ܪܐ ܐܬܝܠܕ ܝܘܚܢܢ‪ .‬ܒ` ܕܢܘܕܥ‬ ‫ܡܝܬܪܘܬܗܘܢ‪ .‬ܐ` ܐܝܟܢܐ ܕܢܚܘܐ ܕܡܢ‬ ‫̈‬ ‫ܚܛܗܝܗܘܢ ܐܬܓܠܙܘ ܡܢ ܝܠܕܐ‪ .‬ܐܠܐ ܡܛܠ ܕܢܛܝܪܝܢ ܗܘܘ ܠܬܕܡܘܪܬܐ‬ ‫ܕܠܘ ܡܛܠ‬ ‫̈‬ ‫ܗܕܐ‪ .‬ܘܐܦܢ ܠܐ ܪܓܝܫܝܢ ܗܘܘ‪ .‬ܬܕܡܘܪܬܐ ܗܝ ܗܟܝܠ ܕܣܒܐ ܘܥܩ�ܐ ܢܘܠܕܘܢ‪ .‬ܗܕܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܓ` ܕܐܦ ܡܛܠ ܙܕܝܩܘܬܐ ܕܡܘܠܕܢܘܬܗ ܕܝܘܚܢܢ܆ ܬܬܗܝܡܢ‬ ‫ܠܥܠ ܡܢ ܟܝܢܐ‬ ‫ܣܗܕܘܬܗ ܕܒܓܘ ܟܪܣܐ‪ .‬ܕܥܠ ܩܠ ܡܪܝܡ ܟܕ ܕܝܨ‪ .‬ܘܡܢ ܒܬܪܟܢ ܟܪܘܙܘܬܗ ܕܥܠ ܡܪܢ‪.‬‬ ‫)‪» (1:7a‬ܒܪܐ ܕܝܢ ܠܝܬ ܗܘܐ ܠܗܘܢ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܐܝܕܐ ܥܠܬܐ‪.‬‬

‫)‪» (1:7b‬ܡܛܠ ܕܐܠܝܫܒܥ ܥܩܪܬܐ ܗܘܬ‪̄ «.‬ܗ‪ :‬ܗܕܐ ܕܥܩܪܬܐ ܡܘܕܥܐ ܕܠܐ ܗܘܐ‬ ‫ܠܗܘܢ ܒܪܐ ܒܙܒܢܐ ܕܥܒܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫)‪» (1:7c‬ܘܬ̈ܪܝܗܘܢ ܣܓܝܐܝ ܒܝܘܡܬܗܘܢ‪ «.‬ܗ‪ :‬ܗܝ ܘܣܓܝܐܝ ܒܝܘܡܬܗܘܢ ܗܘܘ‬ ‫ܡܫܘܕܥܐ ܕܐܦܠܐ ܒܙܒܢܐ ܕܥܬܝܕ ܗܘܐ‪̇ .‬ܗܘܐ ܗܘܐ ܠܗܘܢ ܒܪܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ‬ ‫ܕܐܡܪ ܙܟܪܝܐ ܠܘܬ ܡܠܐܟܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫)‪» (1:7d‬ܐܢܐ ܠܡ ܐܝܬܝ ܣܒܐ ܘܐܢܬܬܝ ܣܓܝܐܬ ܒܝܘܡ ̇‬ ‫ܬܗ ܗܝ‪ «.‬ܡܛܠ ܗܠܝܢ ܥܠܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܣܒܐ܇ ܐ` ܕܐܡܬܝ ܕܐܝܙܓܕܐ ܡܢ ܗܠܝܢ ܢܬܝܠܕ‪.‬‬ ‫ܐܒܗܐ ܥܩ�ܐ‬ ‫ܐܬܝܠܕ ܝܘܚܢܢ ܡܢ‬ ‫ܢܬܗܝܡܢ ܕܐܦ ܡܠܟܐ‪ .‬ܗܘ ܕܩܕܡܘܗܝ ܡܟܪܙ‪ .‬ܡܢ ܟܝܢܐ ܘܠܥܠ ܡܬܝܠܕ܇ ܒ` ܕܐܝܟܢܐ‬ ‫̈‬ ‫̈‬ ‫ܒܚܛܗܐ ܝܗܒ ܦܐ̈ܪܐ‬ ‫ܘܣܒܐ ܝܗܒܘ ܦܐܪܐ ܘܝܠܕܐ܆ ܗܟܢܐ ܘܥܠܡܐ ܕܣܐܒ‬ ‫ܥܩ�ܐ‬ ‫ܕܙܕܝܩܘܬܐ ܒܡܫܝܚܐ‪ .‬ܐܠܝܫܒܥ ܡܢ ܠܟܝܢܐ ܕܥܬܩ‪ .‬ܚܕܬܬ‪ .‬ܡܪܝܡ ܕܝܢ ܡܢ ܟܝܢܐ ܘܠܥܠ‬ ‫‪ Cf. Peshitta 2 Chr 22:11. However, Bar Salibi, who quoted Moshe‬ܠܝܘܫܒܥ ‪21 Written‬‬ ‫‪Bar Kepha, maintained this same spelling. See Bar Salibi, 229.‬‬ ‫‪. This reading is supported by‬ܙܟܪܝܐ ‪. It is certainly a scribal error for‬ܝܘܕܝܥ ‪22 Written‬‬ ‫‪Bar Salibi, 229. Cf. Ex 6:23.‬‬

‫‪284‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܣܒܐ ܘܥܩ�ܐ ܫܪܝ‪ .‬ܐܒܪܗܡ ܐܡܪ‬ ‫ܚܘܝܬ܇ ܓ` ܕܝܢ܆ ܡܛܠ ܕܥܡܐ ܐܝܣܪܠܝܐ ܡܢ‬ ‫̈‬ ‫ܘܠܣܒܐ ܥܩ�ܐ ܙܟܪܝܐ ܐܡܪ ܐܢܐ ܘܐܠܝܫܒܥ ܫܠܡ‪ .‬ܡܢ ܙܟܪܝܐ ܘܠܟܐ‪.‬‬ ‫ܐܢܐ ܘܣܪܐ‪.‬‬ ‫ܿ‬ ‫ܐܬܒܕܪܘ ܐܝܣ�ܠܝܐ ܒܟܠܗ ܐܪܥܐ‪.‬‬

‫)‪» (1:8–9a‬ܗܘܐ ܗܘܐ ܟܕ ܡܟܗܢ ܗܘܐ ܠܐܠܗܐ ‪ 23‬ܒܛܟܣܐ ܕܬܫܡܫܬܗ ܩܕܡ ܐܠܗܐ‬ ‫ܒܥܝܕܐ ܕܟܗܢܘܬܐ‪̄ «.‬ܗ‪ :‬ܛܟܣܐ ܓܝܪ ܕܬܫܡܫܬܐ ܩܪܐ܆ ܐܘ ̇‬ ‫ܠܗܝ ܕܐܝܬܘܗܝ ܗܘܐ‬ ‫ܿ‬ ‫̈‬ ‫ܥܐܕܐ ܕܚܘܣܝܐ܇ ܘܐܝܟ ܕܬܒܥ ܛܟܣܗ ܡܟܗܢ ܗܘܐ ܠܗ܇ ܘܠܝܘܡܬܐ ܗܢܘܢ‬ ‫̈‬ ‫ܒܨܚܚܐ ܐܚ�ܢܐ ܗܟܢܐ »ܗܘܐ ܗܘܐ ܟܕ‬ ‫ܕܡܛܝܗܝ ܕܢܟܗܢ ܒܗܘܢ ܐܟܡܐ ܕܟܬܝܒ‬ ‫̈‬ ‫ܕܝܘܡܬܐ ܕܝܠܗ‪«.‬‬ ‫ܡܟܗܢ ܒܛܟܣܐ ܿܗܘ ܕܬܫܡܫܬܐ‬ ‫̈‬ ‫ܒܣܡܐ‪ 24 «.‬ܚܪܩܠܝܐ ܕܝܢ ܒܐܘܢܓܠܝܘܢ ܕܠܘܩܐ ܐܡܪ »ܡܛܝܗܝ‬ ‫)‪» (1:9b‬ܡܛܝܗܝ ܕܢܣܝܡ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܒܣܡܐ‪̄ «.‬ܗ‪] (fol. 3v) :‬ܗܝ ܓܝܪ ܕܡܛܝܗܝ܆ ܠܦܣܐ[ ܕܟܗܢܘܬܐ ܩܪܐ ܕܐܘ ܠܗܝ‬ ‫ܠܡܥܛܪܘ‬ ‫̈‬ ‫̈‬ ‫ܕܟܗܢ‪ .‬ܟܡܐ ܕܟܗܢ ܘܡܛܐ ]ܥܕܢܐ ܕܢܥܘܠ ܠܩܕܘܫ[ ܩܘܕܫܝܢ ܘܢܣܝܡ ܒܣܡܐ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܒܣܡܐ ܕܚܘܣܝܐ‬ ‫ܕܥܐܕܐ ܕܚܘܣܝܐ ܐܝܬܘܗܝ ܗܢܐ܇ ]ܘܡܬܬ[ܣܝܡܝܢ ܗܘܘ‬ ‫ܘܡܬܬܥܛܪܝܢ܆ ܒܥܐܕܐ ܓܝܪ ܕܚܘܣܝܐ ܐܣܬܒܪ ܒܛܢܗ ܕܝܘܚܢܢ‪ .‬ܡܛܠ ̇ܗܝ ܕܚܘܣܝܐ‬ ‫ܡܟܪܙ ܗܘܐ‪» .‬ܬܘܒܘ ܠܡ ܩܪܒܬ ̇‬ ‫ܠܗ ܡܠܟܘܬܐ ܕܫܡܝܐ‪«.‬‬ ‫)‪» (1:9c‬ܘܥܠ ܠܗܝܟܠܗ ܕܡܪܝܐ‪̄ «.‬ܗ‪ :‬ܙܕܩ ܓܝܪ ܠܡܕܥ ܕܐܠܗܐ ܦܩܕ ܠܡܘܫܐ ̇ܗܝ‬ ‫ܕܢܦܠܓܝܘܗܝ ܠܬ̈ܪܝܢ ܠܡܫܟܢܐ܆ ܠܓܘܝܐ ܐܡܪ ܐܢܐ ܐܦ ܠܒܪܝܐ‪ .‬ܐܝܟܢܐ ܕܢܗܘܐ ܓܘܝܐ‪.‬‬ ‫ܛܘܦܣܐ ܕܫܡܝܐ‪ .‬ܒܪܝܐ܆ ܛܘܦܣܐ ܕܐܪܥܐ‪ .‬ܬܘܒ ܘܓܘܝܐ ܛܘܦܣܐ ܕܥܠܡܐ ܕܥܬܝܕ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܡܫܡܫܢܐ ܥܐܠܝܢ‬ ‫ܟܗܢܐ‬ ‫ܘܒܪܝܐ ܛܘܦܣܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܘܠܗܘ ܓܘܝܐ ܠܘ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܗܘܘ ܠܗ‪ .‬ܐܠܐ ܪܝܫ ̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܐܠܐ ܚܕܐ ܙܒܢܬܐ‬ ‫ܙܒܢܬܐ‬ ‫ܟܗܢܐ ܒܠܚܘܕ ܘܗܢܐ ܠܘ‬ ‫ܒܠܚܘܕ ܒܫܢܬܐ‪ .‬ܒܝܪܚܐ ܫܒܝܥܝܐ ܕܐܝܬܘܗܝ ܬܫܪܝܢ ܩܕܝܡ ܒܗ ܒܗܢܐ ܥܐܕܐ ܕܚܘܣܝܐ‪.‬‬ ‫ܗܝܟܠܗ ܓܝܪ ܕܡܪܝܐ‪ .‬ܠܗܝܟܠܐ ܓܘܝܐ ܩܪܐ‪ .‬ܒܗܢܐ ܕܝܢ ܗܝܟܠܐ ܓܘܝܐ ܠܝܬ ܗܘܐ ܒܗ‬ ‫ܡܕܡ‪ .‬ܐܠܐ ܐܢ ܩܐܒܘܬܐ ܕܐܝܬ ܗܘܐ ̇‬ ‫̈‬ ‫ܠܘܚܐ‪ .‬ܘܫܒܛܗ‬ ‫ܒܗ ܩܣܛܐ ܕܡܢܢܐ ܘܬܪܬܝܢ‬ ‫̇‬ ‫ܡܢܗ ܛܣܐ ]ܪܩܝܩܐ[ ܕܕܗܒܐ‪ .‬ܕܡܬܩܪܐ ܗܘܐ ܚܘܣܝܐ܆ ܟܕ ܐܝܬ‬ ‫ܕܐܗܪܘܢ‪ .‬ܘܠܥܠ‬ ‫ܗܘܐ ܬ̈ܪܝܢ ܟ�ܘܒܐ ܕܕܗܒܐ ܕܡܬܩܪܐ ܗܘܐ ܚܘܣܝܐ‪ .‬ܟܕ ܐܝܬ ܗܘܐ ܕܡܛܠܠܝܢ ܥܠ‬ ‫ܩܐܒܘܬܐ ܘܥܠ ܚܘܣܝܐ ܡܢ ܗܢܐ ܓܒܐ ܘܡܢ ܗܢܐ‪ .‬ܕܐܡܬܝ ܕܥܐܠ ܗܘܐ ܪܒ ̈‬ ‫ܟܗܢܐ‪.‬‬ ‫ܩܐܡ ܩܕܡ ܩܐܒܘܬܐ ܘܩܕܡ ܚܘܣܝܐ ܘܡܚܣܐ ܗܘܐ ܥܠ ܥܡܐ‪ .‬ܘܬܡܢ ܡܬܓܠܐ ܗܘܐ‬ ‫ܠܗ ܐܠܗܐ‪:‬‬ ‫̈‬ ‫̄‬ ‫)‪» (1:10‬ܘܟܠܗ ܟܢܫܐ ܕܥܡܐ ܡܨܠܐ ܗܘܐ ܠܒܪ ܒܥܕܢܐ ܕܒܣܡܐ‪ «.‬ܗ‪ :‬ܟܢܫܐ‬

‫ܣܓܝܐܐ ܟܢܝܫ ܗܘܐ ܡܢ ܡܕܝܢܬܐ ܘܡܢ ܐܬܪܐ‪ .‬ܡܛܠ ܕܥܐܕܐ ܪܒܐ ܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫ܠܒܪ ܕܝܢ ܐܡܪ ܕܡܨܠܐ ܗܘܐ ܥܡܐ‪̇ .‬‬ ‫ܒܗܝ ܕܦܩܕ ܗܘܐ ܢܡܘܣܐ ܕܠܐ ܐܢܫ ܢܥܘܠ ܠܩܕܘܫ‬ ‫̈‬ ‫ܩܘܕܫܝܢ‪ .‬ܐܠܐ ܪܒ ̈‬ ‫ܟܗܢܐ ܒܠܚܘܕ‪ .‬ܘܗܢܐ ܠܘ ܒܟܠܙܒܢ‪ .‬ܐܠܐ ܚܕܐ ܙܒܢܬܐ ܒܠܚܘܕ ܒܫܢܬܐ‬ ‫)‪» (1:11a‬ܘܐܬܚܙܝ ܠܗ ܡܠܐܟܗ ܕܡܪܝܐ‪̄ «.‬ܗ‪ :‬ܡܠܐܟܐ ܣܒܪܗ ܠܒܛܢܗ ܕܝܘܚܢܢ‪ .‬ܘܠܐ ܚܕ‬ ‫̈‬ ‫ܡܢ ̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܐܝܟ‬ ‫ܚܝܠܘܬܐ ܐܚ�ܢܐ܆ ܡܛܠ ܕܡܠܐܟܐ ܐܩܝܡ ܡܪܝܐ ܥܠ ܬܫܡܫܬܐ‬ ‫ܕܐܡܪ ܦܘܠܘܣ »ܕ̈ܪܘܚܐ ܐܢܘܢ ܕܬܫܡܫܬܐ ܕܡܫܬܕܪܝܢ ܡܛܠ ܐܝܠܝܢ ܕܥܬܝܕܝܢ ܠܡܐܪܬ‬ ‫̈‬ ‫ܚܝܐ‪ «.‬ܬܘܒ ܕܝܢ ܡܛܠ ̇ܗܝ ܕܝܘܚܢܢ ܡܠܐܟܐ ܐܬܩܪܝ‪̇ » .‬ܗܐ ܠܡ ܡܫܕܪ ܐܢܐ ܡܠܐܟܝ ܩܕܡ‬ ‫ܦܪܨܘܦܟ ܕܢܬܩܢ ܐܘܪܚܐ ܩܕܡܝܟ« ܘܫܪܟܐ‪.‬‬ ‫‪. Moreover, this word is not part of the Peshitta text.‬ܠܐܠܗܘܐ ‪Written‬‬ ‫‪Reconstructed from Bar Salibi’s quotation of Moshe Bar Kepha. Bar Salibi, 229.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܕܒܣܡܐ‪̄ «.‬ܗ‪ :‬ܡܢ ܝܡܝܢܗ ܕܡܕܒܚܐ ܐܬܚܙܝ‬ ‫)‪» (1:11b‬ܕܩܐܡ ܡܢ ܝܡܝܢܐ ܕܡܕܒܚܐ‬ ‫ܠܗ‪ .‬ܘܠܘ ܡܢ ܓܒܐ ܐܚܪܢܐ‪ .‬ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܢܣܝܡ ܝܡܝܢܗ ܥܠ ܪܝܫܗ ܕܡܪܢ‬ ‫ܒܥܡܕܐ‪ .‬ܬܘܒ ܡܛܠ ܕܐܦ ܡܕܒܪܢܘܬܐ ܗܕܐ ܕܩܝܡܐ ܝܡܝܢܝܬܐ ܗܝ ܒܟܠ‪ .‬ܬܘܒ ܕܝܢ‬ ‫ܡܛܠ ܕܗܢܐ ܫܘܪܝܐ ܐܝܬܘܗܝ ܕܡܕܒܪܢܘܬܐ ̇ܗܝ ܕܒܝܡܝܢܐ ܥܬܝܕܐ ܗܘܐ ܕܬܫܬܡܠܐ‪.‬‬ ‫̈‬ ‫ܐܝܕܘܗܝ ܘܒܪܟ ܐܢܘܢ ܟܕ ܣܠܩ«‪.‬‬ ‫»ܐܪܝܡ ܠܡ‬ ‫̄‬ ‫̈‬ ‫)‪» (1:12‬ܘܐܫܬܓܫ ܙܟܪܝܐ‪ .‬ܟܕ ܚܙܝܗܝ‪ .‬ܘܕܚܠܬܐ ܢܦܠܬ ܥܠܘܗܝ‪ «.‬ܗ‪ :‬ܡܛܠ ܣܓܝܐܬܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ ܕܠܐ ܐܢܫ ܥܐܠ ܗܘܐ‬ ‫ܡܢ ܐܫܬܓܫ )‪. (fol. 4r‬ܘܕܚܠ‪ .‬ܐ` ܡܛܠ ܕܕܘܟܬܐ‬ ‫ܿ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܨܕܝܘܬܗ ܕܕܘܟܬܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ ܕܙܓܐ‬ ‫ܪܝܫܟܗܢܐ[ ܒ` ܡܛܠ‬ ‫ܠܗ ]ܣܛܪ ܡܢ‬ ‫̇‬ ‫ܘ̈ܪܘܡܝܐ ]ܡܬܥܒܕܝܢ ܗܘܘ[ ܒܠܒܘܫܗ ܡܣܬ ܕܢܩܠܘܢ ܨܕܝܘܬܗ‪ .‬ܓ` ܡܛܠ ܕܡܢܫܠܝ‬ ‫ܘܕܠܐ ܣܘܟܝ‪ .‬ܐܬܚܙܝ ܠܡ ܡܠܐܟܐ‪ .‬ܕ` ܡܛܠ ܕܓܕܫܐ ܕܒܚܙܬܐ ̇ܗܝ ܕܚܝܠܬܐ ܐܬܚܙܝ ܠܗ‪.‬‬ ‫̇‬ ‫ܐܪܝܡܗ ܠܕܚܠܬܐ ܡܢܗ‪.‬‬ ‫)‪» (1:13a‬ܘܐܡܪ ܠܗ ܡܠܐܟܐ ܠܐ ܬܕܚܠ ܙܟܪܝܐ‪̄ «.‬ܗ‪ :‬ܩܕܡܝܬ‬ ‫̈‬ ‫̈‬ ‫ܠܡܠܘܗܝ‪.‬‬ ‫ܡܨܠܠܐ ܡܗܘܢܐܝܬ ܢܫܡܥ ܘܢܩܒܠ‬ ‫̈‬ ‫ܘܒܚܘܫܒܐ‬ ‫ܐܝܟܢܐ ܕܒܢܦܫܐ ܫܦܝܬܐ‬ ‫ܗܟܢܐ ܥܒܕ ܡܠܐܟܐ ܐܦ ܠܘܬ ܕܢܝܐܝܠ‪ .‬ܘܐܡܪ‪» .‬ܠܐ ܬܕܚܠ‪ «.‬ܘܠܡܪܝܡ ܬܘܒ ܐܡܪ‬ ‫»ܠܐ ܬܕܚܠܝܢ ܡܪܝܡ‪ «.‬ܘܐܦ ̈‬ ‫̈‬ ‫ܬܕܚܠܢ‪«.‬‬ ‫ܠܢܫܐ ܕܠܘܬ ܩܒܪܐ ܐܡܪ ܐܢܬܝܢ »ܠܐ‬ ‫)‪» (1:13b‬ܡܛܠ ܕܐܫܬܡܥܬ ̇‬ ‫ܠܗ ܨܠܘܬܟ‪ . 25‬ܘܐܢܬܬܟ ܐܠܝܫܒܥ ܬܐܠܕ ܠܟ ܒܪܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܘ‪ .‬ܕܡܛܠ ܒܪܐ ܡܨܠܐ ܗܘܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܐܡܪ ܠܗ‪ .‬ܨܠܘܬܟ‬ ‫̇‬ ‫ܐܫܬܡܥܬ‪ .‬ܐܠܐ ܥܕܠܝܢ ܠܗ‪ .‬ܒܗܝ ܕܟܕ ܒܥܐ ܡܕܡ ܘܐܫܟܚܗ‪ .‬ܦܓܥ ܠܘܬܗ ܠܐ‬ ‫ܡܗܝܡܢܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‪ .‬ܕܡܢ ܙܒܢܐ ܢܓܝܪܐ ܡܨܠܝܐ ܗܘܬ ܠܗ ܨܠܘܬܗ ܕܡܛܠ‬ ‫ܒܪܐ‪ .‬ܘܒܕܓܘܢ ܐܡܪ ܠܗ ܕܐܫܬܡܥܬ‪.‬‬ ‫ܟܕ ܠܘܩܒܠ ܗܠܝܢ ܐܡܪܝܢ ܐܚ�ܢܐ‪ .‬ܕܠܐ ܫܪܝܪܐ ܗܕܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܐܢܫ ܪܒ ̈‬ ‫ܟܗܢܐ‪.‬‬ ‫ܕܐܝܬܘܗܝ ܕܠܐ ܥܕܠܝ‪ .‬ܘܥܐܕܐ ܕܚܘܣܝܐ ܘܢܥܘܠ ܠܡܫܟܢܐ ܓܘܝܐ‪ .‬ܕܚܕܐ ܙܒܢ ܥܐܠ ܗܘܐ‬ ‫ܠܗ‪ .‬ܠܐ ܙܕܩ ܗܘܐ ܠܗ ܕܡܛܠ ܒܪܐ ܢܨܠܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܩܕܡܐܝܬ ܠܡ ܥܠ ܢܦܫܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܚܘܒܐ ܢܬܚܣܘܢ‬ ‫ܚܛܗܐ‬ ‫ܕܦܐܝܢ‪̇ .‬ܗܝ ܕܡܢ‬ ‫ܘܒܝܬܗ ܨܠܝ܆ ܘܒܬܪܟܢ ܨܠܝ ܥܠ ܥܡܐ ܐܝܠܝܢ‬ ‫̈‬ ‫ܛܐܡܬܐ ܦܓ�ܢܝܐ ܢܬܚܠܠܘܢ ܘܡܢ ܩ�ܒܐ ܕܒܥܠܕܒܒܐ ܢܫܬܘܙܒܘܢ‪ .‬ܘܒܕܓܘܢ ܠܡ‬ ‫ܘܡܢ‬ ‫̇‬ ‫ܐܡܪ ܠܗ ܡܠܐܟܐ ܕܨܠܘܬܟ ܐܫܬܡܥܬ ܠܗ ܘܗܕܐ ܠܟ ܬܘܣܦܬܐ ܐܚܪܬܐ‪ .‬ܕܐܦ‬ ‫ܐܠܝܫܒܥ ܐܢܬܬܟ ܬܐܠܕ ܠܟ ܒܪܐ‪.‬‬ ‫ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܙܟܪܝܐ ܪܒ ̈‬ ‫ܟܗܢܐ ܐܝܬܘܗܝ ܗܘܐ ܘܒܣܦ�ܐ ܐܡܝܢܐܝܬ ܡܬܗܓܐ‬ ‫̈‬ ‫̇‬ ‫ܗܘܐ‪ .‬ܘܩܪܐ ̇ܗܝ »ܕܠܐ ܢܥܢܕ ܫܒܛܐ ܡܢ ܝܗܘܕܐ« ܘܕܫܪܟܐ‪ .‬ܘܗܝ ܕܕܢܝܐܝܠ‪ .‬ܕܫܒܘܥܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܫܒܘܥܐ‪ .‬ܘܗܕܐ ܕܡܛܐ ܙܒܢܐ ܕܢܕܢܚ ܦܪܘܩܐ ܗܘ ܕܐܡܪ‬ ‫ܠܫܢܝܐ‬ ‫ܐܢܝܢ‬ ‫ܙܦܠܢ‪ .‬ܘܚܫܒ‬ ‫ܝܥܩܘܒ ܘܡܘܫܐ ܘܕܢܝܐܝܠ ܡܛܠܬܗ‪ .‬ܘܨܠܝ ܠܘܬ ܐܠܗܐ ܕܢܫܟܢܝܘܗܝ ܠܗܘܢ‪ .‬ܘܒܕܓܘܢ‬ ‫ܢܩܦܐܝܬ ܐܡܪ ܠܗ ܡܠܐܟܐ‪ .‬ܕܐܫܬܡܥܬ ܨܠܘܬܟ‪ .‬ܘܣܒ ܠܟ ܫܘܪܪܐ ܠܗܕܐ‪̇ .‬ܗܝ‬ ‫ܕܐܠܝܫܒܥ ܐܢܬܬܟ ܝܠܕܐ ܠܟ ܒܪܐ‪ .‬ܕܗܘ ܢܗܘܐ ܐܝܙܓܕܗ‪ .‬ܗܘ ܠܡ ܢܐܙܠ ܩܕܡܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܠܫܢܝܐ‬ ‫ܐܢܝܢ‬ ‫ܒܚܝܠܐ ܘܒܪܘܚܐ ܕܐܠܝܐ ܢܒܝܐ‪ .‬ܗܟܢܐ ܥܒܕ ܐܦ ܕܢܝܐܝܠ ܢܒܝܐ‪ .‬ܟܕ ܚܫܒ‬ ‫̈‬ ‫ܕܓܙܪ ܗܘܐ ܐܠܗܐ ܒܝܕ ܐܪܡܝܐ ܢܒܝܐ‪ .‬ܡܛܠ ܚܘܪܒܐ ܘܫܒܝܐ ܕܐܘܪܫܠܡ‪ .‬ܘܝܕܥ ܕܫܠܡܝ‬ ‫ܫܒܥܝܢ ̈‬ ‫ܫܢܝܐ ܫܪܝ ܕܢܨܠܐ ܠܘܬ ܐܠܗܐ ܐܝܟ ܕܢܗܦܟ ܐܢܘܢ ܐܟܡܐ ܕܥܒܕ ܐܦ ܙܟܪܝܐ‬ ‫ܟܗܢܐ‪:‬‬ ‫ܠܗ ‪. The word‬ܐܫܬܡܥܬ ̇‬ ‫ܨܠܘܬܟ ‪̇ is not part of the Peshitta; and the word‬‬ ‫ܠܗ ܨܠܘܬܟ‬ ‫‪was added above the line by a later scribe.‬‬ ‫‪25‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (1:13c‬ܘܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪̄ «.‬ܗ‪ :‬ܠܐ ܝܗܒ ܡܠܐܟܐ ܠܙܟܪܝܐ ܕܢܣܝܡ ܫܡܐ ܠܒܪܗ‬ ‫]ܐܠܐ ܗܘ ܣܡ ܠܗ[ ‪ 26‬ܐܝܟܢܐ ܕܢܚܘܐ ܒܗܕܐ ܕܠܘ ܠܗ ܡܬܝܠܕ ܝܬܝܪܐܝܬ ܐܠܐ ܕܢܗܘܐ‬ ‫ܐܝܙܓܕܐ ܩܕܡ ܡܠܬܐ ܕܐܠܗܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܠܐ ܫܡܐ ܒܪ ܫܪܒܬܐ ܣܡ ܠܗ܇‬ ‫ܐܠܐ ܐܟܣܢܝܐ‪ .‬ܝܘܚܢܢ ܕܝܢ ܚܢܢܐ ܡܬܦܫܩ‪ .‬ܕܝܢ ܐܡܪܝܢܢ ܡܢ ܚܢܢܐ ܘ̈ܪܚܡܐ )‪(fol. 4v‬‬ ‫]ܫܡܗ[ ܡܝܬܝ‪.‬‬ ‫̄‬ ‫)‪» (1:14a‬ܘܬܗܘܐ ܠܟ ܚܕܘܬܐ ܘܪܘܙܐ‪ «.‬ܗ‪ :‬ܐ` ܡܛܠ ܕܡܝܬܐ ܐܢܬ ܥܡܗ ]ܚܕܘܬܐ‬ ‫̈‬ ‫ܠ[ܒܢܝܢܫܐ‪ .‬ܒ` ܡܛܠ ܕܢܬܬܥܒܪ ܚܣܕܐ ܕܥܩܪܘܬܐ ܡܢ ܐܢܬܬܟ‪ .‬ܓ` ܡܛܠ ]ܕܗܘܐ[‬ ‫ܐܝܙܓܕܐ ܕܥܠܝܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܫܒܒܐ ܕܝܠܗܘܢ ܐܝܟ‬ ‫ܣܓܝܐܐ ܢܚܕܘܢ ܒܡܘܠܕܗ‪̄ «.‬ܗ‪ :‬ܦܓܪܢܐܝܬ ܡܢ ܟܠܗܘܢ‬ ‫)‪» (1:14b‬‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̇ܗܝ »ܕܫܡܥܘ ܫܒܒܝܗ ܘܒܢܝ ܛܘܗܡܗ ܘܚܕܝܢ ܗܘܘ ܥܡܗ« ܪܘܚܢܐܝܬ ܕܝܢ ܟܠܗܘܢ ܐܝܠܝܢ‬ ‫̈‬ ‫ܕܒܐܝܕܘܗܝ ܐܬܒܝܬܝܘ ܠܘܬ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܬܝܕܥܐ ܪܒܘܬܐ ܕܝܠܗ ܕܝܘܚܢܢ‪.‬‬ ‫)‪» (1:15a‬ܢܗܘܐ ܓܝܪ ܪܒ ܩܕܡ ܡܪܝܐ‪ «.‬ܡܢ‬ ‫̇‬ ‫̈‬ ‫ܐ` ܡܢ ̇ܗܝ ܕܐܣܬܒܪ ܒܛܢܗ ܒܥܐܕܐ ܕܚܘܣܝܐ ܒܒܝܬ ܩܕܘܫ ܩܘܕܫܝܢ‪ .‬ܒ` ܡܢ ܗܝ‬ ‫ܕܐܬܡܠܝ ܪܘܚܐ ܕܩܘܕܫܐ ܥܕ ܗܘ ܒܟܪܣܐ ܕܐܡܗ‪ .‬ܓ` ܡܢ ̇ܗܝ ]ܕܕܨ ܗܘܐ ܠܘ[ܩܒܠ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܗ`܇ ܡܢ ܠܒܘܫܗ܇ ܘ` ܡܢ‬ ‫ܡܪܗ ܒܟܪܣܐ‪ .‬ܕ` ܡܢ ܡܥܡܪܗ ܕܒܡܕܒܪܐ ܬܠܬܝܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܐܝܙܓܕܗ ܕܡܠܬܐ‪ .‬ܚ` ܡܢ ܗܝ ܕܐܥܡܕ ܡܪܗ܇ ܛ` ܡܢ ܗܝ‬ ‫ܢܙܝܪܘܬܗ܇ ܙ` ܡܢ ̇ܗܝ ܕܗܘܐ‬ ‫̇‬ ‫ܕܦܬܚ ܬܪܥܐ ܕܡܥܡܘܕܝܬܐ ܕܚܘܣܝܐ܇ ܝ` ܡܢ ܗܝ ܕܐܬܢܒܝ ܥܠ ܡܪܝܐ ܐܝܟ ܢܒܝܐ‪.‬‬ ‫]ܗܢܘ ܗܘ ܕܒ[ܬܪܝ ܐܬܐ܇ ܝܐ` ܡܢ ̇ܗܝ ܕܚܙܝܗܝ ܐܝܟ ܫܠܝܚܐ ܘܚܘܝܗ ܐܝܟ ܕܒܨܒܥܐ‪.‬‬ ‫»ܗܐ ܠܡ ܐܡܪܗ ܕܐܠܗܐ‪ «.‬ܝܒ` ܡܢ ̇ܗܝ ܕܐܬܩܛܠ ܚܠܦ ܫܪܪܐ‪ .‬ܐܝܟ ܣܗܕܐ܆ ܘܫܕܪ‬ ‫ܠܡ ܐܣܦܘܩܠܛܪܐ ]ܕܢܦܣܘܩ ܪܝܫܗ[܇ ܝܓ` ܣܟܐ ܕܟܠܗܝܢ܇ ܡܢ ̇ܗܝ ܕܐܡܪ ܗܘ ܡܪܝܐ܇‬ ‫̈‬ ‫ܒܝܠܝܕܝ ̈‬ ‫»ܕܠܐ ܩܡ ܢܒܝܐ‬ ‫ܢܫܐ ܕܪܒ ܡܢܗ‪«.‬‬ ‫)‪» (1:15b‬ܘܚܡܪܐ ܘܫܟܪܐ ܠܐ ܢܫܬܐ‪̄ «.‬ܗ ܐܝܟ ܢܙܝ�ܐ ܕܥܒ�ܝܐ‪ .‬ܫܟܪܐ ܓܝܪ ܩܪܐ‬ ‫̈‬ ‫̈‬ ‫ܕܐܦܫܬܐ‪.‬‬ ‫ܕܬܐܢܐ ܘܐܢ‬ ‫ܟܬܒܐ ܠܟܠܡܕܡ ܕܣܛܪ ܡܢ ܚܡܪܐ‪ .‬ܐܢ ܬ̈ܪܝܢܐ ܕܬܡ�ܐ ܘܐܢ‬ ‫)‪» (1:15c‬ܘܪܘܚܐ ܕܩܘܕܫܐ ܢܬܡܠܐ ܥܕ ܗܘ ܒܟܪܣܐ ܕܐܡܗ‪̄ «.‬ܗ‪ :‬ܠܘ ܓܝܪ ܒܬܪ‬ ‫̈‬ ‫ܠܣܓܝܐܐ܆ ܐܠܐ ܥܕ ܗܘ ]ܒܟܪܣܐ[ ܕܠܐ ܐܫܬܟܢ ܠܥܒ�ܝܐ‬ ‫ܕܡܬܝܠܕ ̇ܗܝ ܕܐܫܬܟܢܬ‬ ‫ܐܠܐ ܐܢ ܠܐܪܡܝܐ ܘܠܝܘܚܢܢ ܘܝܕܝܥܐ ܓܝܪ ܕܐܬܡܠܝ ܪܘܚܐ ܕܩܘܕܫܐ ܡܢ ̇ܗܝ ܕܕܨ ܗܘܐ‬ ‫̇‬ ‫ܒܟܪܣܗ‪.‬‬ ‫»ܘܪܘܚܐ ܕܩܘܕܫܐ ܢܬܡܠܐ ܥܕ ܗܘ ܒܟܪܣܐ ܕܐܡܗ‪̄ «.‬ܗ‪ :‬ܘܡܢ ܗܪܟܐ ܡܬܝܕܥܐ‬ ‫ܕܩܕܝܡܐ ܓܒܝܘܬܗ ܕܝܘܚܢܢ ܠܕܘܒ�ܘܗܝ ܟܕ ܠܘ ܡܢ ܙܕܝܩܘܬܗ ܐܬܓܒܝ܆ ܐܠܐ ܡܢ ܒܬܪ‬ ‫ܕܐܬܓܒܝ ܐܙܕܕܩ‪ .‬ܒܪܡ ܫܠܡ ܒܕܘܒ�ܘܗܝ ܡܝܬ̈ܪܐ ܠܓܒܝܬܐ ܐܠܗܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܒܢܝ ܐܝܣܪܝܠ ܢܦܢܐ ܠܘܬ ܡܪܝܐ ܐܠܗܗܘܢ‪̄ «.‬ܗ‪ :‬ܠܘ ܟܠܗܘܢ‬ ‫ܘܣܓܝܐܐ ܡܢ‬ ‫)‪» (1:16‬‬ ‫̈‬ ‫ܐܡܪ܇ ܐܠܐ ܣܓܝܐܐ ܡܢܗܘܢ‪ .‬ܗܟܢ ܘܐܦ ܢܒܝܐ ܐܡܪ ܡܛܠܬܗܘܢ‪» .‬ܐܢ ܢܗܘܐ‬ ‫ܥܡܟ ܐܝܣܪܝܠ ܐܝܟ ܚܠܐ܆ ܫܪܟܢܐ ܡܢܗ ܢܬܦܪܩ‪» «.‬ܡܪܝܐ ܐܠܗܗܘܢ« ܗܪܟܐ ܩܪܐ‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܢ ܐܝܣ�ܝܠܝܐ܆ ܘܐܡܪܝܢܢ‬ ‫ܡܠܐܟܐ‪ .‬ܠܗ ܠܡܫܝܚܐ‪ .‬ܘܐܝܟܢܐ ܐܦܢܝ ܠܘܬܗ‬ ‫ܕܒܙܒܢ ܡܢ ܟܕ ܡܓܪܓ ܠܗܘܢ ܒܬܝܒܘܬܐ‪» .‬ܐܢܐ ܠܡ ܡܥܡܕ ܐܢܐ ܠܟܘܢ‬ ‫ܠܬܝܒܘܬܐ‪ «.‬ܒܙܒܢ ܕܝܢ ܟܕ ܡܚܘܐ ܠܗܘܢ‪ .‬ܕܥܒܕܗ ܐܝܬܘܗܝ‪» .‬ܐܢܐ ܠܡ ܣܢܝܩ ܐܢܐ‬ ‫»ܗܘ ܠܡ ܢܥܡܕܟܘܢ‬ ‫ܕܡܢܟ ܐܬܥܡܕ‪ «.‬ܒܙܒܢ ܬܘܒ ܟܕ ܡܘܪܒ ܠܗ ܝܬܝܪ ܡܢܗ‬ ‫ܼ‬ ‫‪These words were written in the margin.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܒܪܘܚܐ« ܘܫܪܟܐ‪ .‬ܒܙܒܢ ܬܘܒ ܡܚܘܐ ܠܗ ܠܗܘܢ ܒܨܒܥܐ‪» .‬ܗܐ ܐܡܪܗ ܕܐܠܗܐ‪«.‬‬ ‫ܘ»ܗܐ ܒܝܢܬܟܘܢ ܩܐܡ‪ «.‬ܒܙܒܢ ܬܘܒ ܟܕ ܡܫܬܐܠ ܕܠܐ ܐ]ܝܬܘܗܝ[ ܡܫܝܚܐ‪» .‬ܣܗܕܝܢ‬ ‫ܐܢܬܘܢ ܠܡ ܕܐܡܪܬ ܕܠܐ ܐܝܬܝ ܡܫܝܚܐ« ‪ 27‬ܐܢܕܝܢ ܐܢܫ ܐܡܪ܇ ܕܡܛܠ ܡܢܐ ܠܘܬ‬ ‫ܡܪܝܐ ܐܠܗܗܘܢ ܐܡܪ ܡܠܐܟܐ ‪ 28‬ܘܠܘ ܠܘܬ ܡܫܝܚܐ‪ .‬ܘܐܡܪܝܢܢ ܠܡ ܡܛܠ ܕܟܣܝܐ‬ ‫̈‬ ‫ܕܒܢܒܝܐ ܡܩܕܡܐ ܗܘܬ ܘܐܡܝܪܐ‪.‬‬ ‫ܗܘܬ ܒܪܬ ܩܠܐ ܕܡܫܝܚܐ ܡܢ ܡܠܐܟܐ‪ .‬ܐܦ ܓܝܪ‬ ‫̇‬ ‫ܐܠܐ ܡܛܠ ̇ܗܝ ܕܢܛܝܪܐ ܗܘܬ‬ ‫ܠܙܒܢܗ‪.‬‬ ‫)‪» (1:17a‬ܘܗܘ ܢܐܙܠ ܩܕܡܘܗܝ« ̄ܗ‪ :‬ܡܢ ܗܪܟܐ ܝܕܝܥܐ ܕܡܪܝܐ ܐܠܗܗܘܢ ܠܗ ܠܡܫܝܚܐ‬ ‫ܩܪܐ‪.‬‬ ‫)‪» (1:17b‬ܒܪܘܚܐ ܘܒܚܝܠܐ ܕܐܠܝܐ ܢܒܝܐ‪̄ «.‬ܗ‪ :‬ܒܪܘܚܐ ܡܢ ܐܡܪ܇ ܡܛܠ ܕܪܘܚܐ ̇ܗܘ‬ ‫ܕܐܥܒܕ ܗܘܐ ܒܐܠܝܐ ܢܒܝܐ‪ .‬ܗܘ ܟܕ ܗܘ ܐܥܒܕ ܐܦ ܒܝܘܚܢܢ‪ .‬ܐܘ ܪܘܚܐ ܩܪܐ܇ ܠܕܘܒ�ܐ‬ ‫̇‬ ‫̈‬ ‫ܡܙܘܓܐ ܘܢܙܝ�ܐ ܐܦ ܡܕܒ�ܝܐ ‪29‬‬ ‫ܘܠܒܝܫܝ ܡܫܟܐ‬ ‫̈‬ ‫ܒܗܝ ܕܬ̈ܪܝܗܘܢ ܠܐ‬ ‫̈ܪܘܚܢܝܐ ܕܝܠܗܘܢ‪.‬‬ ‫ܿ‬ ‫ܘܣܥܪܐ ܘܐܣܝ�ܝ ܩܡ�ܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܚܝܠܐ ܕܐܡܪ ܒܗܘ ܕܐܝܟܢܐ ܕܐܠܝܐ ܐܟܣ‬ ‫ܠܐܚܒ ܡܠܟܐ )‪ (fol. 5r‬ܘܠܐܝܙܒܝܠ‪ .‬ܗܟܢܐ ܘܝܘܚܢܢ ܠܗܪܕܘܣ ܘܠܗܪܘܕܝܐ‪ .‬ܘܐܝܟܢܐ ܕܗܢܐ‬ ‫ܐܟܪܙ ܩܕܡ ]ܡܐܬܝܬܗ[ ܕܡܫܝܚܐ ܩܕܡܝܬܐ ܗܟܢܐ ܐܠܝܐ ܩܕܡ ܐܟܪܙ ܩܕܡ ܡܐܬܝܬܗ‬ ‫ܬܪܝܢܝܬܐ ܕܡܫܝܚܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܒܗܐ ܡܢ ܩܪܐ ܠܐܒܪܗܡ ܟܝܬ‬ ‫ܒܢܝܐ‪̄ «.‬ܗ‪:‬‬ ‫ܕܐܒܗܐ ܥܠ‬ ‫)‪» (1:17c‬ܕܢܦܢܐ ܠܒܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܐ ܕܝܢ ܠܫܠܝܚܐ ܕܡܢܗܘܢ ܐܬܝܒܠܘ‪ .‬ܘܠܫܪܟܐ ܕܗܢܘܢ ܕܗܝܡܢܘ‬ ‫ܘܠܐܝܣܚܩ ܘܠܝܥܩܘܒ‪.‬‬ ‫̈‬ ‫ܡܢ ܐܝܣ�ܠܝܐ‪ .‬ܬܪܬܝܢ ܕܝܢ ܙܕܝܩܘܬܐ ܐܝܬ‪ .‬ܙܕܝܩܘܬܐ ܕܡܢ ܗܝܡܢܘܬܐ ܕܒܐܠܗܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܥܒܕܐ‬ ‫ܕܦܘܩܕܘܗܝ ܕܢܡܘܣܐ‪ .‬ܐܒܪܗܡ ܗܟܝܠ ܠܘ ܡܢ‬ ‫ܘܙܕܝܩܘܬܐ ܕܡܢ ܦܘܠܚܢܐ‬ ‫ܕܢܡܘܣܐ‪ .‬ܢܣܒ ܙܕܝܩܘܬܐ‪ .‬ܐܠܐ ܡܢ ܗܝܡܢܘܬܐ ܐܝܟ ܕܐܡܪ ܡܘܫܐ ܘܫܪܪ ܛܘܒܢܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ ،‬ܙܕܝܩܘܬܐ ̇ܗܝ ܕܡܢ ܗܝܡܢܘܬܐ܇‬ ‫ܦܘܠܘܣ‪̇ .‬ܗܝ ܓܝܪ ܕܐܡܪ »ܕܢܦܢܐ ܠܒܐ« ܗܕܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܐܝܬܝܗ ܠܐܒܪܗܡ ܘܠܐܝܣܚܩ ܘܠܝܥܩܘܒ܆ ܢܦܢܝܗ ܝܘܚܢܢ‪ .‬ܠܘܬ ܫܠܝܚܐ ܒܢܝܗܘܢ ܘܫܪܟܐ‬ ‫ܕܟܠܗܘܢ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܡܫܝܚܐ ܐܝܟܢܐ ܕܐܡܪ ܗܘܐ ܫܠܝܚܐ ܦܐܘܠܘܣ‪» .‬ܕܟܠ‬ ‫ܕܡܗܝܡܢ ܒܡܫܝܚܐ‪ .‬ܡܙܕܕܩ«‪.‬‬ ‫ܕܒܢܝܐ ܕܐܒܪܗܡ ܐܝܬܝܗܘܢ܆ ܠܘ ̇‬ ‫̈‬ ‫ܠܗܢܘܢ ܕܒܒܣܪܐ ܡܬܝܠܕܝܢ ܡܢܗ܆‬ ‫ܬܘܒ ܕܝܢ ܐܡܪ‬ ‫̈‬ ‫»ܐܠܐ ܐܝܠܝܢ ܕܫܠܡܝܢ ܠܥܩܒܬܐ ܕܗܝܡܢܘܬܗ‪ «.‬ܡܕܝܢ ܠܟܐ܆ ܠܙܕܝܩܘܬܐ ܕܡܢ‬ ‫ܗܝܡܢܘܬܐ ܩܪܐ ܐܝܟ ܕܐܡܪ ܦܘܠܘܣ‪» .‬ܕܟܠ ܕܡܗܝܡܢ ܒܗ‪ .‬ܡܙܕܕܩ‪» 30 «.‬ܕܢܦܢܐ«‬ ‫̇‬ ‫ܒܬܪܗ‪ .‬ܗܫܐ ܕܝܢ܇ ܒܗܕܐ‬ ‫ܕܝܢ ܐܡܪ܆ ܡܛܠ ܕܙܕܝܩܘܬܐ ̇ܗܝ ܕܡܢ ܢܡܘܣܐ ܥܠܬ‬ ‫ܣܒܪܬܐ ܕܐܘܢܓܠܝܘܢ ܡܬܓܠܝܐ‪ .‬ܐܝܟ ܕܐܡܪ ܼܗܘ ܫܠܝܚܐ »ܕܟܐܢܘܬܗ ܕܐܠܗܐ ܒܗ‬ ‫ܡܬܓܠܝܐ‪«.‬‬ ‫̈‬ ‫̇‬ ‫ܕܩܕܡܝܗ‬ ‫)‪» (1:17d‬ܘܠܐܝܠܝܢ ܕܠܐ ܡܬܛܦܝܣܝܢ ܠܝܕܥܬܐ ܕܟܐܢܐ ‪ «31‬ܐܦ ܗܕܐ ܐܝܟ‬ ‫̈‬ ‫ܐܝܬܝܗ ܿ‬ ‫̇‬ ‫ܘܗܟܢܐ‪ .‬ܠܐ ܡܬܛܦ]ܝܣܝܢ ܡܫܡܗ ܠܐܝܠܝܢ[ ܕܡܣܬܒܪܝܢ ܗܘܘ ܒܝܗܘܕܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܐܝܬܝܗܘܢ ܚܟܝܡܐ ܘܝܕܘܥܬܢܐ‪ .‬ܗܢܘܢ ܕܡܢ ܕܩܢܐ ܐ̈ܪܝܟܐ ܘܐܣܛܠܐ ̈ܪܟܝܟܬܐ‬ ‫‪The phrase is found in the margin.‬‬ ‫‪Inserted vertically between its adjacent words by a later scribe.‬‬ ‫̈‬ ‫ܡܕܒܖܢܐ ‪29 Could be read as‬‬ ‫ܕܠܟܐ ‪30 Written‬‬ ‫̈‬ ‫̈‬ ‫ܟܐܢܐ ‪ instead of‬ܕܐܠܗܐ ‪31 Written‬‬ ‫ܟܐܢܐ ‪as it is in the Peshitta. The word‬‬ ‫‪reappears in‬‬ ‫‪the commentary.‬‬ ‫‪27‬‬ ‫‪28‬‬

‫‪288‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܩܪܐ‬ ‫ܟܐܢܐ ܕܝܢ ܠܗܘܢ‬ ‫ܘܫܦܝ�ܬܐ ܐܘ ܪܘ̈ܪܒܬܐ ܥܠ ܢܦܫܗܘܢ ܡܬܪܥܝܢ ܗܘܘ‪.‬‬ ‫̈‬ ‫ܘܗܕܐ ܐܡܪ܇ ܕܢܦܢܐ ܿ‬ ‫ܡܬܛܦܝܣܢܐ‪ .‬ܠܘܬ ܝܕܥܬܐ ܫܪܝܪܬܐ ̇ܗܝ ܕܡܟܪܙܝܢ‬ ‫ܠܗܢܘܢ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܐܦ ܓܝܪ ܣܓܝܐܐ ܡܢ ̈ܪܝܫܢܐ ܘܚܟܝܡܐ ܘܣܦ�ܐ ܕܝܗܘܕܝܐ ܐܬܬܛܦܝܣܘ‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܘܗܝܡܢܘ ܒܡܫܝܚܐ‪.‬‬

‫)‪» (1:17e‬ܘܢܛܝܒ ܠܡܪܝܐ ܥܡܐ ܓܡܝܪܐ« ܠܘ ܐܝܟ ܗܢܐ ܥܡܐ ܕܩܐܡ ܠܒܪ ܘܡܣܟܐ‬ ‫ܠܟ ܐܠܐ ܥܡܐ ܓܡܝܪܐ ܕܟ�ܝܣܛܝܢܐ ̇ܗܘ ܕܒܡܥܡܘܕܝܬܐ ܡܬܚܣܐ‪ .‬ܘܠܘ ܒ�ܣܣܐ‬ ‫ܕܕܡܐ ܐܝܟ ܗܢܐ ]ܕܝܠܟ‪̇ .‬ܗܘ[ ܕܒܦܓܪܐ ܘܕܡܐ ܕܐܠܗܐ ܕܐܬܒܣܪ ܡܬܒܣܡ‪ .‬ܘܠܘ‬ ‫̈‬ ‫ܒܕܒܚܐ ̈‬ ‫̈‬ ‫ܕܫܡܝܢܝܬܐ ܡܬܪܥܐ ܘܠܘ ܐ̈ܪܥܢܝܬܐ ܐܝܟ‬ ‫ܕܚܝܘܬܐ ܚ�ܫܬܐ ܐܝܟ ܗܢܐ‪̇ .‬ܗܘ‬ ‫̇‬ ‫ܗܢܐ‪ .‬ܗܘ ܕܠܡܠܟܘܬܐ ܕܫܡܝܐ ܡܣܟܐ ܘܠܘ ܠܐܪܥܐ ܕܡܪܕܝܐ ܚܠܒܐ ܘܕܒܫܐ‪ .‬ܗܢܐ‬ ‫ܐܝܬܘܗܝ ܥܡܐ ܓܡܝܪܐ‪ .‬ܐܠܘ ܓܝܪ ̇ܗܘ ܥܡܐ ܕܙܟܪܝܐ ܓܡܝܪܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܠܐ‬ ‫ܐܡܪ ܗܘܐ ܠܗ ܡܠܐܟܐ ܕܢܛܝܒ ܠܡܪܝܐ ܥܡܐ ܓܡܝܪܐ‪.‬‬

‫)‪» (1:18‬ܘܐܡܪ ܙܟܪܝܐ ܠܡܠܐܟܐ‪ .‬ܐܝܟܢܐ ܐܕܥ ܗܕܐ ܐܢܐ ܐܝܬܝ ܣܒܐ ܘܐܢܬܬܝ‬ ‫̈‬ ‫ܒܝܘܡ ̇‬ ‫ܬܗ ܼܗܝ« ܠܡܬܕܡܪܘ ܡܢܗ ܕܙܟܪܝܐ ܙܕܩ‪ .‬ܟܕ ܩܪܘܝܐ ܕܣܦ�ܐ ܐܝܬܘܗܝ‬ ‫ܣܓܝܐܬ‬ ‫̈‬ ‫̈‬ ‫ܗܘܐ‪ .‬ܘܪܒܐ ܕܟܗܢܐ ܘܡܫܒܚܐ‪ .‬ܐܬܥܣܩ ܟܝܬ ܘܐܬܦܫܟ ܥܠ ܡܕܡ ܕܪܫܝܡ ܒܟܬܒܘܗܝ‬ ‫ܘܡܥܝܕ‪ .‬ܡܛܠ ܡܢܐ ܐܘ ܙܟܪܝܐ ܐܬܦܫܟܬ ‪ 32‬ܘܕܐܝܟܢܐ ܐܕܥ ܡܟܪܟ ܐܢܬ‪ .‬ܐܪܐ ܠܘ‬ ‫ܡܢ ̈‬ ‫ܣܒܐ ܘܥܩ�ܐ ܟܠܗ ܓܢܣܟ ܐܬܝܒܠ‪ .‬ܡܢ ܐܒܪܗܡ ܐܡܪ ܐܢܐ ܘܡܢ ܣܪܐ‪ .‬ܗܐ‬ ‫ܐܦ ܫܡܘܐܝܠ ܡܢ ܚܢܐ ܥܩܪܬܐ ܐܬܝܠܕ‪ .‬ܘܫܡܫܘܢ ܡܢ ܐܢܬܬܗ ܥܩܪܬܐ ܕܡܢܘܚ‪.‬‬ ‫ܐܠܐ ܠܐ ܙܕܩ ܕܢܬܐܡܪ ܣܓܝ ܡܛܠ ܕܕܝܠܝܬܐ ܗܝ ܕܟܝܢܐ ܐܢܫܝܐ ܒܨܝܪ ܩܠܝܠ ܕܢܬܦܫܟ‬ ‫ܐܦ ܥܠ ܣܘܥܪܢܐ ܕܫܩܠ ܢܣܝܢܗ‪ .‬ܘܝܬܝܪܐܝܬ‪ .‬ܟܕ ܡܠܐ ܚܕܘܬܐ‪.‬‬ ‫)‪» (1:19‬ܥܢܐ ܡܠܐܟܐ ܘܐܡܪ ܠܗ‪ .‬ܐܢܐ ܐ̱ ܢܐ ܓܒܪܐܝܠ ܕܩܐܡ ܐܢܐ ܩܕܡ ܐܠܗܐ‬ ‫ܘܐܫܬܠܚܬ ܕܐܡܠܠ ܥܡܟ ܘܐܣܒܪܟ ܗܠܝܢ« ̇ܗܝ ܕܩܐܡ ܐܢܐ ܩܕܡ ܐܠܗܐ‪̇ .‬ܗܝ ܕܡܫܒܚ‬ ‫̇‬ ‫ܐܝܬܝܗ ܐܘ ̇ܗܝ ܕܥܒܕ ܐܢܐ ܨܒܝܢܗ‪.‬‬ ‫ܐܢܐ‬ ‫̈‬ ‫ܢܗܘܝܢ‪ .‬ܥܠ‬ ‫)‪» (1:20‬ܡܟܝܠ ܬܗܘܐ ܫܬܝܩ ܘܠܐ ܬܫܟܚ ܠܡܡܠܠܘ ܥܕܡܐ ܠܝܘܡܐ ܕܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܡܠܝ ܗܠܝܢ‬ ‫ܕܠܐ ܗܝܡܢܬ‬ ‫ܕܡܬܡܠܝܢ ܒܙܒܢܗܝܢ« ܗ̄ ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܐܣܪܗ ܠܠܫܢܗ‬ ‫̇‬ ‫̈‬ ‫ܘܫܬܩܗ ܠܡܠܬܗ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ ܣܓܝܐܬܐ‪ .‬ܐ` ܡܛܠ ܕܩܕܡܝܐ ܕܐܬܦܠܓ ܥܠ‬ ‫̇‬ ‫ܡܕܒܪܢܘܬܗ ܕܒܒܣܪ ܕܡܠܬܐ ܐܠܗܐ ܼܗܘ ܗܘܐ‪ .‬ܡܕܝܢ ܟܐܢܐܝܬ ܐܬܐܣܪܬ ܡܠܬܗ‬ ‫̈‬ ‫ܠܣܓܝܐܐ‪ [++] .‬ܐܬܡܠܠܬ ܥܡܗ ܩܒܠ ܡܣܡ ܒܪܝܫܐ ‪.‬‬ ‫ܕܠܐ ܢܗܘܐ ܕܘܡܝܐ ܘܚܘܪܐ‬ ‫]‪ [++] [fol. 5v‬ܘܠܐ ܗܝܡܢ ܗܘܐ ]ܠܚܙܝܐ[ ܢܒܠܥ ܒܚܙܝܗ‪ .‬ܘܕܠܐ ܗܝܡܢ ܠܫܡܥܐ‬ ‫ܐܠܗܝܐ ]ܣܟܪܗ ܠܫـ[ܡܥܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܡܛܠ ܕܐܬܦܫܟ ܥܠ ܥܩܪܬܐ ܕܡܫܬܪܝܐ ܒܚܝܠܐ ܐܠܗܝܐ ܥܒܕ ܐܢܘܢ‬ ‫ܠ�ܓܫܘܗܝ ܐܘܟܝܬ ܠܡܠܬܗ ܘܠܫܡܥܗ ܥܩ�ܐ‪ .‬ܕܡܢ ܫܪܝܐ ܕܗܠܝܢ܆ ܢܗܝܡܢ ܠܫܪܝܐ‬ ‫ܕܙܕܝܩܘܬܐ ‪ 33‬ܕܥܩܪܘܬܐ‪ .‬ܬܘܒ ܕܝܢ ܡܛܠ ܕܐܬܦܠܓ ܗܘܐ ܥܠ ܡܘܠܕܐ ܕܝܘܚܢܢ‪.‬‬ ‫ܕܐܝܬܘܗܝ ܩܠܐ ܕܩܪܐ ܒܡܕܒܪܐ ܐܝܟ ܕܐܬܢܒܝ ܥܠܘܗܝ ܢܒܝܐ܇ ܟܐܢܐܝܬ ܐܫܬܬܩ ܩܠܗ‬ ‫̇‬ ‫ܘܐܣܪܗ ܠܡܠܬܗ‪ .‬ܘܡܛܠ ܕܐܝܬܘܗܝ ܗܘܐ‬ ‫ܘܐܬܐܣܪܬ ܡܠܬܗ‪ .‬ܬܘܒ ܕܝܢ ܫܬܩܗ‬ ‫ܙܟܪܝܐ ܛܘܦܣܐ ܕܢܡܘܣܐ ܥܬܝܩܐ ‪[+] 34‬ܬܐ ܕܒܗܕܐ ܐܫܬܬܩܬ ܘܐܬܒܛܠܬ‬ ‫̈‬ ‫»ܥܬܝܩܬܐ ܥܒ�ܝ« ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪.‬‬ ‫ܐܬܦܫܟ ‪Written‬‬ ‫‪) was crossed through by a later scribe.‬ܕܙܕܝܩܘܬܐ( ‪This word‬‬ ‫‪.‬ܥܬܝܫܐ ‪34 Due to scribal error, it was written‬‬ ‫‪32‬‬ ‫‪33‬‬

‫‪289‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬܘܒ ܕܝܢ ܡܛܠ ܕܒܡܠܬܗ ܠܥܡܐ ܡܠܦ ܗܘܐ‪ .‬ܕܡܢ ̈‬ ‫ܣܒܐ ܘܥܩ�ܐ ܐܬܝܒܠ ܓܢܣܐ‬ ‫̈‬ ‫ܒܐܕܢܘܗܝ ܫܡܥ ܗܘܐ‪ .‬ܟܐܢܐܝܬ ܐܬܐܣܪܬ ܡܠܬܗ‪ .‬ܘܐܣܬܟ�ܝ‬ ‫ܕܝܠܟܘܢ‪ .‬ܘܥܡܐ‬ ‫̈‬ ‫ܐܕܢܘܗܝ ܡܛܠ ̇‬ ‫]ܕܗܘ ܡܐ ܕܐܦ ܒܡـ[ܠܬܗ ܡܠܦ ܗܘܐ ܟܕ ܐܬܐܡܪ ܠܗ‪ .‬ܠܐ ܗܝܡܢܗ‪.‬‬ ‫̇‬ ‫ܫܬܩܗ ܠܡܠܬܗ‪ .‬ܕܠܐ ܟܕ ܡܬܢܐ‪ .‬ܠܥܡܐ ̇ܗܘ ܡܕܡ ܕܐܬܐܡܪ ܠܗ ܡܢ‬ ‫ܬܘܒ ܕܝܢ‬ ‫ܡܠܐܟܐ‪ .‬ܢܡܝܩ ܒܗ ܥܡܐ ܘܢܣܬܓܦ ܗܘ ܥܡܐ ܟܕ ܠܐ ܗܝܡܢ‪ .‬ܐܠܘ ܓܝܪ ܣܛܪ ܡܢ‬ ‫ܐܬܐ ܕܐܬܬܣܝܡܬ ܒܗ ܒܟܗܢܐ ]ܡܬܢܐ ܗܘܐ ܠܥܡܐ[ ܠܘ ܒܠܚܘܕ ܡܗܝܡܢܘ ܠܐ‬ ‫ܡܗܝܡܢ ܗܘܐ‪ .‬ܐܠܐ ܘܣ�ܝܩܬܐ ܡܦܪܣ ܗܘܐ ܟܗܢܐ ܡܣܒܪ ܗܘܐ ܥܡܐ‪ .‬ܐܢ ܟܗܢܐ‬ ‫ܕܥܡܐ ܠܐ ܗܝܡܢ‪ .‬ܚܕ ܟܡܐ ܥܡܐ ܠܐ ܡܗܝܡܢ ܗܘܐ‪ .‬ܘܐܢ ]ܙܟܪܝܐ[ ̇ܗܘ ܕܫܡܥ ܡܢ‬ ‫ܡܠܐܟܐ ܠܐ ܗܝܡܢ‪ .‬ܚܕ ܟܡܐ ܥܡܐ ܕܡܢ ܟܗܢܐ ܫܡܥ ܗܘܐ‪ .‬ܠܐ ܡܗܝܡܢ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܫܬܬܩ‪ .‬ܐܝܟܢܐ ܕܢܬܢܛ�ܢ ̈‬ ‫̈‬ ‫ܒܟܬܒܐ‪.‬‬ ‫ܡܘܠܟܢܐ‬ ‫ܚܕܬܬܐ ܘܐ̈ܪܙܢܝܬܐ‪ .‬ܐܦ‬ ‫ܬܘܒ ܕܝܢ ܐܫܬܬܩ ܙܟܪܝܐ ܐܝܟܢܐ ܕܠܐ ܢܒܠܥ ܒܥܩܬܐ ܝܬܝܪܬܐ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܐܟܙܢܐ‬ ‫̈‬ ‫ܦܬܓܡܐ ܡܠܐܟܐ‪ .‬ܫܐܠ ܗܘܐ‬ ‫ܓܝܪ ܕܟܕ ܡܠܠ ܡܠܐܟܐ ܥܡ ܕܢܝܐܝܠ܆ ܘܡܢ ܒܬܪ ܕܫܠܡ‬ ‫ܕܢܝܐܝܠ ܠܡܠܐܟܐ ܘܡܢܐ ܢܗܘܐ ܒܬܪ ܗܠܝܢ ܟܕ ܒܬܪ ܗܠܝܢ ܢܩܦܐ ܗܘܬ ܓܒܝܬܐ‬ ‫̈‬ ‫ܕܥܡܡܐ ܘܡܬܬܣܠܝܢܘܬܐ ܕܥܡܐ‪ .‬ܫܬܩ ܡܢ ܗܠܝܢ ܡܠܐܟܐ‪ .‬ܘܠܐ ܐܡܪ ܐܢܝܢ ܠܗ‪.‬‬ ‫ܐܝܟܢܐ ܕܠܐ ܢܒܠܥ ܕܢܝܐܝܠ ܒܥܩܬܐ ܝܬܝܪܬܐ‪ .‬ܗܟܢܐ ܐܦ ܙܟܪܝܐ ܫܬܩܗ‪ .‬ܕܠܐ ܢܫܐܠܗ‬ ‫ܕܡܢܐ ܢܗܘܐ ܒܬܪ ܕܡܬܝܠܕ ܝܘܚܢܢ‪ .‬ܘܢܫܡܥ ܡܢ ܡܠܐܟܐ ̇ܗܝ ܕܡܘܠܕܗ ‪ 35‬ܡܬܩܛܠ ܐܢܬ‬ ‫ܡܢ ܗܪܕܘܣ‪ .‬ܘܐܦ ܗܘ ܝܘܚܢܢ ܡܬܩܛܠ ܡܢ ܗܪܕܘܣ ܡܛܠ ܗܪܘܕܝܐ‪ .‬ܗܝܕܝܢ ܥܡܐ ܕܝܠܟ‬ ‫̈‬ ‫ܘܥܡܡܐ ܡܬܓܒܝܢ ܘܥܐܠܝܢ‪ .‬ܘܗܟܢܐ ܢܬܒܠܥ ܙܟܪܝܐ ܒܥܩܬܐ ܝܬܝܪܬܐ‪ .‬ܟܕ‬ ‫ܡܣܬܠܐ‪.‬‬ ‫ܫܡܥ ܡܢ ܡܠܐܟܐ ܗܠܝܢ‪ .‬ܒܕܓܘܢ ܐܝܟܢܐ ܕܐܡܪ ܡܠܐܟܐ ܠܕܢܝܐܝܠ »ܕܚܬܝܡܝܢ‬ ‫̈‬ ‫ܦܬܓܡܐ ܥܕ ܥܕܢ ܶܩ ܰܨܬ« ܗܟܢܐ ܐܡܪ ܠܘܬ ܙܟܪܝܐ ܕܬܗܘܐ ܫܬܝܩ ܘܠܐ ܬܫܟܚ‬ ‫ܠܡܡܠܠܘ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܙܕܩ ܗܘܐ ܕܢܫܬܩܗ ܡܠܐܟܐ ܠܙܟܪܝܐ‪ .‬ܐܝܟܢܐ ܕܠܐ ܢܡܠܠ ܘܬܣܬܓܦ‬ ‫ܡܕܒܪܢܘܬܐ‪ .‬ܕܐܝܟ ܐܝܟܢ ܚܫܘܒ ܠܝ ܕܡܗܝܡܢ ܗܘܐ ܙܟܪܝܐ ܕܡܬܝܠܕ ܠܗ ܝܘܚܢܢ‪ .‬ܘܟܕ‬ ‫ܡܫܐܠ ܕܒܬܪܟܢ ܡܢܐ ܗܘܐ‪ .‬ܘܢܦܢܐ ܠܗ ܕܠܝܪܚܐ ܕܫܬܐ‪ .‬ܡܣܬܒܪܐ ܒܬܘܠܬܐ ܳ‬ ‫ܘܒܛܢܐ‬ ‫ܳ‬ ‫ܘܝܠܕܐ ܦܪܘܩܐ ܕܟܠܗ ܥܠܡܐ‪ .‬ܘܫܪܟܐ ܕܐܝܟ ܗܠܝܢ ܘܐܙܠ ܗܘܐ ܙܟܪܝܐ ܘܡܬܢܐ‪ .‬ܘܢܦܩ‬ ‫ܛܐܒܐ ܕܗܠܝܢ ܘܡܬܡܛܐ ܥܕܡܐ ܠܗܪܘܕܣ ܡܠܟܐ‪ .‬ܘܒܕܓܘܢ ܢܦܩ ܦܘܩܕܢܐ‪ .‬ܘܡܩܛܠ‬ ‫̈‬ ‫̈‬ ‫ܛܠܝܐ ܟܠܗܘܢ ܕܒܝܬ‬ ‫ܕܩܛܠ‬ ‫ܠܟܠܗܝܢ ܒܬܘܠܬ]ܐ‪ .‬ܘܝܕܝܥܐ[ ܕܥܒܕ ܗܘܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܿ ܼ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܠܚܡ‪ .‬ܘܕܟܠܗܘܢ ]ܬܚܘܡܝܗ[‪ .‬ܘܐܢ ܠܛܠܝܐ ܩܛܠ ܕܐܝܬ ܗܘܐ ܠܗ ܣܒܪܐ ܕܥܡܗܘܢ‬ ‫]ܩܛܠ ܐܢܝܢ[ ܐܦ ̇‬ ‫ܘܒܗܘܢ ܩܛܠ ܠܡܫܝܚܐ‪ܳ .[+] .‬ܩܛܠ ܗܘܐ ]‪ +‬ܘܡܢܐ[ ܕܥܡܗܝܢ ܳ‬ ‫ܠܗ‬

‫]ܚܣܝܪ ܕܦܐ ܐܘ ܬܪܝܢ‪ ،‬ܕܚܒܫܝܢ ‪] (fol. 6r) [1:21–30‬ܒܕܡܘ[ܬܗ‪ .‬ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܢ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܚܙܝ‬ ‫ܛܝܒܘܬܐ ̇ܗܝ ܕܐܫܟܚܬ ܡܪܝܡ ]ܠܘܬ ܐܠܗܐ[ ‪̇ 36‬ܗܝ ܕܒܛܢܬ ܕܠܐ ܙܘܘܓܐ‬ ‫̇‬ ‫ܡܢܐ ܓܕܫܬ ̇‬ ‫ܠܗ‪̇ .‬ܗܝ ܐܡܪ ܐܢܐ‪ .‬ܕܐܬܓ]ܠܙܬ[ ‪ 37‬ܡܢ ܗܢܝܐܘܬܐ ̇ܗܝ ܕܙܘܘܓܐ‪ .‬ܗܝ‬ ‫̈‬ ‫̈‬ ‫ܘܗܝ ܕܣܝܒܪܬ ܝܘܩܪܗ ܘܫܚܩܗ ܕܒܛܢܐ‪̇ .‬‬ ‫ܕܢܨܝܒܐ ܒܟܝܢܐ ܕܒܢܝܢܫܐ‪̇ .‬‬ ‫ܒܗܝ ܕܟܠܗܝܢ ܝܠܕܬܐ܇‬ ‫̇‬ ‫̈‬ ‫ܡܬܒܝܐܢ ܒܗܢܝܐܘܬܐ ܕܙܘܘܓܐ‪ .‬ܗܝ ܕܢܨܒ ܐܠܗܐ ܒܟܝܢܗܘܢ‪ .‬ܘܡܢ ܐܝܩܪܐ ܕܗܘܐ‬ ‫̈‬ ‫̇‬ ‫ܠܗܝܢ ܡܢ ܝܠܕܝܗܝܢ‪ .‬ܘܐܦܢ ]ܡܣܝܒܪ[ ܝܘܩܪܗ ܘܫܚܩܗ ܕܒܛܢܐ‪ .‬ܡܕܝܢ ܛܝܒܘܬܐ ܗܝ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܐܠܐ ̇ܗܝ ܕܒܛܢܬ‬ ‫ܕܐܫܟܚܬ ܡܪܝܡ ܡܢ ܠܘܬ ܐܠܗܐ ܠܘ ̇ܗܝ ܕܠܐ ܙܘܘܓܐ‬ ‫‪.‬ܒܡܘܠܕܗ ‪ as‬ܒ ‪It would be clearer to read it with a preposition‬‬ ‫‪The same phrase with these two words occurs several times in this paragraph.‬‬ ‫‪37 Reconstructed from the context.‬‬ ‫‪35‬‬ ‫‪36‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܠܐܠܗܐ ܡܠܬܐ ܒܒܣܪ‪ .‬ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ .‬ܘܐܝܟ ܕܐܟܬܒ‬ ‫ܦܘܠܘܣ ܕܫܕܪ ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ ܡܢ ܐܢܬܬܐ‪ .‬ܘܥܠ ܒܪܗ ܿܗܘ ܕܐܬܝܠܕ ܒܒܣܪ ܡܢ‬ ‫ܙܪܥܐ ܕܒܝܬ ܕܘܝܕ‪.‬‬ ‫)‪» (1:30‬ܐܫܟܚܬܝ ܓܝܪ ܛܝܒܘܬܐ ܡܢ ܠܘܬ ܐܠܗܐ« ̄ܗ‪ :‬ܐܫܟܚܬܝ ܛܝܒܘܬܐ ܡܢ ܠܘܬ‬ ‫ܣܒܬܐ ̈‬ ‫̇‬ ‫ܢܫܐ ܡܢ ܥܩ�ܬܐ ܟܝܬ ܐܘ ̈‬ ‫ܐܠܗܐ‪̇ .‬ܗܝ ܕܚܕܐ ̈‬ ‫ܐܟܘܬܗ ܐܫܟܚܬ‪.‬‬ ‫ܕܝܠܕܝ‪ .‬ܠܐ ܣܟ‬ ‫ܠܐ ܣܪܐ ܘܠܐ ܪܦܩܐ ܘܠܐ ܪܚܝܠ ܘܠܐ ܚܢܐ ܘܠܐ ܐܠܝܫܒܥ‪ .‬ܛܝܒܘܬܐ ܡܢ ܐܬܝܗܒܬ‬ ‫̈‬ ‫̈‬ ‫ܐܡܗܬܐ ܘܥܠ‬ ‫ܘܣܒܬܐ ܫܘܝܐܝܬ ܐܬܬܣܝܡܬ ܗܘܬ ܥܠ‬ ‫ܗܘܬ ܠܗܠܝܢ ܥܩ�ܬܐ‬ ‫ܐܝܬܝܗ‪ .‬ܘܠܘ ܓܘܢܐܝܬ ܕܝܠܗ̇‬ ‫̇‬ ‫ܕܝܠܗ ܒܠܚܘܕܝܗ̇‬ ‫̇‬ ‫̈‬ ‫ܝܠܕܝܗܝܢ‪ .‬ܛܝܒܘܬܐ ܕܝܢ ܐܫܟܚܬ ܡܪܝܡ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܳ‬ ‫ܘܕܗܘ ܕܡܢܗ ܐܬܝܠܕ‪ .‬ܗܢܐ ܕܝܢ ܕܡܢܗ ܐܬܝܠܕ‪ .‬ܛܝܒܘܬܐ ܝܗܒ ܠܐܚ�ܢܐ‪ .‬ܘܠܘ ܛܝܒܘܬܐ‬ ‫ܢܣܒ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪» .‬ܕܡܢ ܡܠܝܘܬܗ ܚܢܢ ܟܠܢ ܢܣܒܢܢ‪.«.‬‬ ‫)‪» (1:30‬ܐܫܟܚܬܝ ܓܝܪ ܛܝܒܘܬܐ ܡܢ ܠܘܬ ܐܠܗܐ‪̄ «.‬ܗ‪ :‬ܐܫܟܚܬܝ ܓܝܪ ܐܡܪ ܡܛܠ‬ ‫̇‬ ‫ܐܝܬܝܗ ܘܚܕܘܬܐ ܘܡܥܠܝܬܐ‪ .‬ܕܠܐ ܗܘܬ ܘܠܐ ܗܘܝܐ‬ ‫ܛܝܒܘܬܐ ܗܘܬ ܫܟܚܬܐ ܪܒܬܐ‬ ‫̇‬ ‫ܐܟܘܬܗ‪ .‬ܐܠܗܐ ܡܠܬܐ ܐܡܪ ܐܢܐ ܕܐܬܒܛܢ ܒܒܣܪ‪ .‬ܬܘܒ ܕܝܢ ܐܫܟܚܬܝ ܛܝܒܘܬܐ‬ ‫̈‬ ‫ܐܡܪ‪ .‬ܡܛܠ ܕܝܠܕܐ ܗܢܐ ܡܫܟܚܢܐ ܗܘ ܕܐܒܝܕܐ‪ .‬ܐܫܟܚ ܓܝܪ ܠܥܪܒܐ ܕܐܒܕ ܘܠܙܘܙܐ‬ ‫ܕܐܒܕ‪ .‬ܘܠܒܪ ܐܣܘܛܐ‪ .‬ܬܘܒ ܓܝܪ »ܐܫܟܚܬܝ ܛܝܒܘܬܐ« ܐܡܪ ܡܛܠ ܕܛܝܒܘܬܐ ̇ܗܝ‬ ‫ܐܫܟܚܬܗ ܡܪܝܡ‪ .‬ܠܫܡܐ ܗܟܝܠ ܕܐܒܕܬܐ ܫܟܚܬܐ ܢܩܝܦܐ ̇‬ ‫̇‬ ‫ܠܗ‪.‬‬ ‫ܕܐܘܒܕܬ ܚܘܐ‪.‬‬ ‫̄‬ ‫̇‬ ‫»ܐܫܟܚܬܝ ܛܝܒܘܬܐ ܠܘܬ ܐܠܗܐ‪ «.‬ܗ‪ :‬ܗܝ ܕܐܡܪ ܠܘܬ ܐܠܗܐ‪ .‬ܡܢ ܠܘܬ ܐܠܗܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܒܐܘܢܓܠܝܘܢ ܕܝܢ ܝܘܢܝܐ ܗܟܢܐ ܟܬܝܒ‪.» .‬ܐܫܟܚܬ ܓܝܪ ܛܝܒܘܬܐ ܡܢ ܠܘܬ‬ ‫ܐܠܗܐ‪«.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܛܝܒܘܬܐ‬ ‫)‪» (1:31‬ܗܐ ܓܝܪ ܬܩܒܠܝܢ ܒܛܢܐ ܘܬܐܠܕܝܢ ܒܪܐ‪̄ «.‬ܗ‪ :‬ܗܕܐ ܠܡ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐܫܟܚܬܝ ܡܢ ܠܘܬ ܐܠܗܐ‪̇ .‬ܗܝ ܕܬܩܒܠܝܢ ܒܛܢܐ ܠܡܠܬܐ ܐܠܗܐ‪ .‬ܘܬܐܠܕܝܢܝܗܝ ܒܒܣܪ‪.‬‬ ‫)‪» (1:31‬ܗܐ ܓܝܪ ܬܩܒܠܝܢ ܒܛܢܐ ܘܬܐܠܕܝܢ ܒܪܐ‪̄ «.‬ܗ‪ :‬ܢܫܐܠ ܐܢܘܢ ܠܗ̈ܪܛܝܩܘ ܕܡܢ‬ ‫̈‬ ‫ܝܗܘܕܝܐ‪ .‬ܐܢܕܝܢ‬ ‫ܐܝܟܐ ܩܒܠܬ ܡܪܝܡ ܒܛܢܐ ܡܢ ܝܘܣܦ‪ .‬ܐܘ ܡܢ ܓܒܪܐ ܐܝܟ ܕܐܣܒܪܘ‬ ‫ܕܓܠܬܐ ܐܦ ̈ܪܫܝܥܬܐ ܐܝܬܝܗܝܢ‪ .‬ܒܥܝܢܢ ܕܢܕܥ ܕܡܢ ܐܝܟܐ ܩܒܠܬ‬ ‫̈‬ ‫ܬ̈ܪܬܝܗܝܢ ܗܠܝܢ‬ ‫ܒܛܢܐ ܡܪܝܡ‪ .‬ܐܡܪ ܓܝܪ ܡܠܐܟܐ ܕܗܐ ܬܩܒܠܝܢ ܒܛܢܐ‪ .‬ܡܢ ܠܬܚܬ ܩܒܠܬ ܒܛܢܐ ܐܘ‬ ‫ܡܢ ܠܥܠ‪ .‬ܡܢ ܐܪܥܐ ܐܘ ܡܢ ܫܡܝܐ‪ .‬ܝܕܝܥܐ ̇ܗܝ ܕܡܢ ܠܥܠ ܘܡܢ ܫܡܝܐ‪ .‬ܘܡܢܐ ܗܘ‬ ‫ܒܛܢܐ ̇ܗܘ ܕܩܒܠܬ‪ .‬ܐܠܗܐ ܐܘ ܒܪܢܫܐ‪ .‬ܘܐܢ ܐܡܪܝܢ ܕܒܪܢܫܐ ܗܘ ܠܐ ܫܪܝܪܐ ܗܕܐ‪.‬‬ ‫ܝܕܝܥ ܗܟܝܠ ܕܠܘ ܒܪܢܫܐ ܒܛܢܬ ܕܡܢ ̇ܗܝ ܕܠܘ ܡܢ ܝܘܣܦ ܗܘܐ ܒܛܢܐ ܘܐܦܠܐ ܡܢ‬ ‫ܓܒܪܐ ܐܚܪܢܐ‪ .‬ܡܕܝܢ ܐܠܗܐ ܡܠܬܐ ܒܛܢܬ ܒ]ܒܣܪ[ ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܐܡܪ‬ ‫̇‬ ‫ܠܘܬܗ‪» .‬ܕܚܝܠܗ ܕܥܠܝܐ ܢܓܢ ܥܠܝܟܝ‪ «.‬ܘܡܢ ̇ܗܝ ܕܐܡܪ ܝܘܚܢܢ )‪(fol. 6v‬‬ ‫ܡܠܐܟܐ‬ ‫̇‬ ‫]»ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ [«.‬ܘܩܕܡܐܝܬ ܗܟܝܠ ܒܛܢܬ ܒܬܘܠܬܐ ܠܡܠܬܐ ܐܠܗܐ ܒܒܣܪ‬ ‫ܕܝܠܗ‪ .‬ܘܥܠ ̇ܗܝ ܐܡܪ ̇‬ ‫̇‬ ‫ܠܗ ܘܬܐܠܕܝܢ ܒܪܐ‪.‬‬ ‫]ܘܒܬܪܟܢ[ ܝܠܕܬܗ‪ .‬ܘܗܝܕܝܢ ܐܬܩܪܝ ܒܪܐ‬ ‫)‪]» (1:31‬ܗܐ ܓܝܪ[ ܬܩܒܠܝܢ ܒܛܢܐ ܘܬܐܠܕܝܢ ܒܪܐ‪̄ «.‬ܗ‪ :‬ܠܐ ܓܝܪ ܐܡܪ ܕܡܩܒܠܐ‬ ‫ܐܢܬ ܘܒܛܢܐ ܐܢܬܝ‪ .‬ܐܠܐ ܕܬܩܒܠܝܢ ܒܛܢܐ‪ .‬ܕܝܕܝܥ܆ ܕܠܐ ܗܘܐ ܐܬܪܐ ܘܛܘܪܐ ܘܪܦܦܐ‬ ‫ܘܡܬܚܐ ܒܝܢܬ ̇ܗܝ ܕܩܒܠܬ ̇‬ ‫ܠܗܝ ܕܒܛܢܬ܆ ܐܠܐ ܒܪܫܥܬܗ ܕܩܒܠܬܗ ܠܚܝܠܗ ܕܥܠܝܐ‪ .‬ܕܠܐ‬ ‫ܬܘܗܝܐ‪ .‬ܘܐܝܟ ܕܠܝܬ ܠܢ ܠܡܐܡܪ ܘܠܡܕܥ ܘܠܡܦܫܩܘ ܒܛܢܬܗ ܒܒܣܪ‪.‬‬ ‫ܘܒܪܫܥܬܗ ܕܩܒܠܬܗ‪] .‬ܡܠܬܐ[ ܐܠܗܐ ܗܘܐ ܒܣܪܐ‪ .‬ܐܝܟ ܡܠܬܗ ܕܝܘܚܢܢ‪ .‬ܘܡܚܕܐ‬ ‫ܕܗܘܐ ܒܣܪܐ ܐܬܝܕܥ ]ܒܛܢܐ ܐܝܟ[ ܡܠܬܗ ܕܡܠܐܟܐ‪ .‬ܘܒܬܪܟܢ ܒܩܠܝܠ ܩܠܝܠ ܪܒܐ‬ ‫ܒܓܘ ܟܪܣܐ‪ .‬ܟܕ ܡܫܡܠܐ ܗܘܐ ܠܗ ܒܗܕܐ‪ .‬ܛܟܣܐ ܕܒܛܢܐ ܐܢܫܝܐ‪ .‬ܕܠܐ ܒܟܠ ܡܕܡ‬ ‫ܢܬܢܟܪܐ ܠܢܡܘܣܐ ܕܟܝܢܐ‪ .‬ܡܛܠ ܕܥܕܡܐ ܕܗܘܐ ܒܣܪܐ‪ .‬ܗܠܝܢ ܕܟܝܢܗ ܐܠܗܝܐ ܒܠܚܘܕ‬ ‫̈‬ ‫ܡܬܝܕܥܢ ̈‬ ‫ܗܘܝ ̇‬ ‫ܒܗ‪ .‬ܒܬܪ ܕܐܬܓܫܡ ܗܠܝܢ ̈‬ ‫ܕܢܩܦܢ ܠܒܛܢܐ ܐܢܫܝܐ ܫܡܫ ܒܩܢܘܡܗ‪ .‬ܘܩܒܠ‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܬܪܒܝܬܐ‪ .‬ܕܒܩܠܝܠ ܩܠܝܠ‪ .‬ܒܙܒܢܐ ܕܬܫܥܐ ܝ�ܚܐ‪ .‬ܘܠܚܪܬܐ ܐܬܝܠܕ ܥܘܠܐ ܘܐܬܪܒܝ‬ ‫̈‬ ‫̈‬ ‫ܕܩܘܡܬܐ‪ .‬ܟܕ ܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ ܘܡܠܬܗ ܕܐܒܐ‪.‬‬ ‫ܒܡܘܫܚܬܐ‬ ‫)‪» (1:31b‬ܘܬܩܪܝܢ ܫܡܗ ܝܫܘܥ‪̄ «.‬ܗ‪ :‬ܠܡܪܝܡ ܐܡܪ ܡܠܐܟܐ ܕܩܪܝܐ ܠܫܡܗ‪̇ .‬ܗܘ ܒܪܐ‬ ‫̇‬ ‫ܕܝܠܗ ܝܫܘܥ‪ .‬ܡܗܦܟܝܢ ܕܝܢ ܗܪܟܐ ܗ̈ܪܛܝܩܘ‪ .‬ܘܐܡܪܝܢ ܕܐܝܟܢܐ ܐܢܬܬܐ ܣܡܬ ܫܡܐ‬ ‫̇‬ ‫ܠܐܠܗܐ‪ .‬ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ‪] .‬ܕܐܠܘ ܠܐ ܗܘ ܕܐܬ[ܒܛܢ ܩܕܡܐܝܬ‪ .‬ܠܝܬ ܗܘܐ ܐܬܪܐ‬ ‫̇‬ ‫ܠܗܝ ܕܢܬܝܠܕ‪ .‬ܕܐܠܘ ܠܐ ܐܬܝܠܕ‪ .‬ܠܝܬ ܗܘܐ ]ܐܬܪܐ ̇‬ ‫̇‬ ‫ܒܪܗ ܕܒܬܘܠܬܐ‪.‬‬ ‫ܠܗܝ ܕܢܬܗܝܡܢ[‬ ‫ܒܪܗ‪ .‬ܠܝܬ ܗܘܐ ܐܬܪܐ ̇‬ ‫̇‬ ‫ܠܗܝ ܕܬܣܝܡ ܠܗ ܫܡܐ‪ .‬ܡܛܠ ܕܝܢ‬ ‫ܘܐܠܘ ܠܐ ܕܗܘܐ‬ ‫»ܕܐܣܬܪܩ« ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܘܐܬܒܛܢ ܒܒܣܪ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܘܐܬܝܠܕ‬ ‫̇‬ ‫ܕܝܠܗ‪ .‬ܐܝܟ ܕܐܟܬܒ ܦܐܘܠܘܣ‪ .‬ܕܫܕܪ ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ‬ ‫ܡܢ ܒܬܘܠܬܐ ܘܗܘܐ ܒܪܐ‬ ‫ܡܢ ܐܢܬܬܐ‪ .‬ܡܛܠ ܗܟܢ ܣܡܬ ܠܗ ܐܢܬܬܐ ܫܡܐ‪ .‬ܘܡܛܠ ܕܗܘ ܨܒܐ ܩܪܬ ܠܗ ܫܡܐ‪.‬‬ ‫̈‬ ‫ܩܕܡܝܬܗ ܕܡܠܬܐ ܐܠܗܐ‪ .‬ܘܒܬܪܟܢ‬ ‫ܘܠܐ ܬܬܟܫܠܘܢ ܒܪܐܙܐ ܗܢܐ‪ .‬ܐܠܐ ܒܥܘ ܠܘܩܕܡ‬ ‫ܠܘܬ ܫܡܐ ܕܣܡܬ ܠܗ ܐܢܬܬܐ ܟܕ ܐܬܝܠܕ‪ .‬ܒܒܣܪ ܐܬܝܢ ܐܢܬܘܢ‪ .‬ܐܢ ܓܝܪ ܐܬܒܛܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܝܠܗ ܒܛܝܒܘܬܐ‪ .‬ܐܝܟܢܐ ܠܐ ܣܝܡܐ ܗܘܬ‬ ‫ܡܢܗ ܒܒܣܪ ܘܗܘܐ ܒܪܐ‬ ‫ܒܗ ܘܐܬܝܠܕ‬ ‫̇‬ ‫̇‬ ‫ܫܡܐ‪ .‬ܠܗܘ ܕܡܢܗ ܐܬܝܠܕ‪ .‬ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܗܢܐ ܫܡܐ ܕܝܫܘܥ ܕܣܡܬ‬ ‫̇‬ ‫̇‬ ‫ܕܡܢܗ‪ .‬ܐܠܐ ܕܐܠܗܐ‬ ‫ܕܝܠܗ ܕܒܬܘܠܬܐ ܐܝܬܘܗܝ ܘܐܦܠܐ ܫܟܚܬܐ‬ ‫ܠܗ ܒܬܘܠܬܐ‪ .‬ܠܘ‬ ‫̇‬ ‫ܠܘܬܗ‪ .‬ܠܗܠܝܢ ܕܝܢ ܬܪܬܝܢ‪ .‬ܡܢ ܐܒܐ ܒܝܕ ܓܠܝܢܐ ܩܒܠ ܐܢܝܢ‬ ‫ܐܒܐ ̇ܗܘ ܕܫܕܪ ܠܡܠܐܟܐ‬ ‫̇‬ ‫ܓܒܪܐܝܠ ܡܠܐܟܐ‪̇ .‬‬ ‫ܘܠܗܝ ܕܬܩܪܝܢ‬ ‫ܠܗܝ ܐܡܪ ܐܢܐ ܕܬܩܒܠܝܢ ܒܛܢܐ ܘܬܐܠܕܝܢ ܒܪܐ‪.‬‬ ‫ܫܡܗ ܝܫܘܥ‪.‬‬ ‫ܐܢܕܝܢ ܐܡܪܝܢ ܕܒܨܝܪܘܬܐ ܗܝ ܗܕܐ ܕܗܢܐ ܫܡܐ ܡܢ ܐܢܬܬܐ ܢܬܬܣܝܡ ̇‬ ‫ܠܗܘ ܕܐܬܝܠܕ‬ ‫ܐܡܪܝܢܢ ܕܐܦ ܗܘ ̇ܗܘ ܕܩܒܠܗ ܠܗܢܐ ܫܡܐ ܡܢ ܪܒܘܬܐ ܠܙܥܘܪܘܬܐ ܐܬܐ܆ ܘܩܒܠ‬ ‫̈‬ ‫ܒܫܡܗܐ ܙܥܘ̈ܪܐ‪ .‬ܐܦ ܒܨܝܪ ܘܐܝܟ ܕܠܐ ܨܥܪܬܗ ̇ܗܝ ܕܟܕ ܝܠܝܕ ܡܢ ܐܒܐ‬ ‫ܕܢܬܩܪܐ‬ ‫ܢܬܝܠܕ ܡܢ ܒܬܘܠܬܐ‪ .‬ܗܟܢܐ ܘܠܐ ܡܢ ̇ܗܝ ܕܫܡܗܬܗ ܝܠܕܐ ܘܝܫܘܥ ܐܨܛܥܪ‪ .‬ܘܐܝܟ ܕܠܐ‬ ‫ܐܙܕܥܪ ‪̇ 38‬ܗܝ ܕܗܘܐ ܒܪܐ ܠܒܬܘܠܬܐ‪ .‬ܗܟܢܐ ܘܠܐ ̇ܗܝ ܕܩܪܬ ܝܫܘܥ ܐܙܥܪܬܗ‪.‬‬ ‫)‪» (1:31b‬ܘܬܩܪܝܢ ܫܡܗ ܝܫܘܥ‪̄ «.‬ܗ‪ :‬ܝܫܘܥ ܗܟܝܠ ܒܠܫܢܐ ܥܒܪܝܐ ܦܪܘܩܐ ܐܝܬܘܗܝ‪.‬‬ ‫ܘܠܗܢܐ ܫܡܐ ܕܝܫܘܥ ܠܘ ܚܕܬܐܝܬ ܩܒܠܗ ܡܠܬܐ ܐܠܗܐ ܟܕ ܐܬܒܣܪ ܘܐܬܝܠܕ ܐܠܐ‬ ‫ܟܝܢܐܝܬ ܐܝܬܘܗܝ ܠܗ‪ .‬ܘܐܝܟܢܐ ܐܬܝܕܥ ܦܘܪܩܢܗ ܒܝܕ ܣܘܥܪܢܐ‪ .‬ܗܟܢܐ ܐܬܓܠܝ ܐܦ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܬܩܪܐ ܐܠܗܐ )‪. (fol. 7r‬ܕܐܝܟ ܗܢܐ‬ ‫ܒܫܡܗܐ ܗܟܝܠ‬ ‫ܫܡܗ ܒܝܕ ܡܠܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ‪ .‬ܡܬܩܪܐ ܡܢ ܐܠܝܫܕܝ ܕܡܬܦܫܩ ܐܠܗܐ ܕܫܘܘ]ܕܝܐ[ ܘܐܠܗܐ ܕܫܪܪܐ‪.‬‬ ‫ܒܟܬܒܐ‬ ‫̇‬ ‫ܘܡܬܩܪܐ ܬܘܒ ܨܒܐܘܬ‪ .‬ܕܡܬܦܫܩ ܐܠܗܐ ܚܝܠܬܢܐ‪ .‬ܘܡܬܩܪܐ ܥܙܙܐܝܠ‪ .‬ܒܗܝ ܕܐܬܥܙܙ‬ ‫̈‬ ‫ܕܣܟܠܐ ܐܝܠܝܢ ܕܚܛܘ ܒܡܕܒܪܐ‪ .‬ܗܟܢܐ ܕܝܢ ܐܦ ܗܪܟܐ‪ .‬ܐܬܩܪܝ‬ ‫ܘܣܡ ܟܐܢܐܝܬ ܒܪܝܫܐ‬ ‫̈‬ ‫ܝܫܘܥ ܕܐܝܬܘܗܝ ܦܪܘܩܐ‪ .‬ܡܛܠ ܦܘܪܩܢܐ ܗܘ ܕܫܟܢ ܒܗ ܒܓܠܝܢܗ ܠܒܢܝܢܫܐ‪ .‬ܘܡܢܗ‬ ‫ܗܟܝܠ ܕܦܘܪܩܢܐ ܕܝܗܒ ܐܬܩܪܝ ܦܪܘܩܐ ܐܝܟܢܐ ܓܝܪ ܕܡܫܬܡܗ ܡܠܟܐ ܡܢ ܡܠܟܘܬܗ‪.‬‬ ‫ܘܪܝܫܢܐ ܡܢ ܪܝܫܢܘܬܗ ܘܟܐܢܐ ܡܢ ܟܐܢܘܬܗ‪ .‬ܘܛܒܐ ܡܢ ܛܒܘܬܗ‪ .‬ܗܟܢܐ ܘܡܢ‬ ‫ܦܪܘܩܘܬܗ ܐܬܩܪܝ ܦܪܘܩܐ‪ .‬ܐܘܟܝܬ ܝܫܘܥ‪ .‬ܡܕܝܢ ܫܡܐ ܗܢܐ ܕܝܫܘܥ ܠܘ ܠܒܪܢܫܐ‬ ‫ܐܬܬܣܝܡ‪ .‬ܐܠܐ ܠܐܠܗܐ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܟܕ ܛܒ ܓܝܪ ܫܡܐ ܗܢܐ ܟܝܢܐܝܬ ܐܝܬܘܗܝ‬ ‫ܠܗ‪̇ .‬‬ ‫ܒܗܝ ܕܟܝܢܐܝܬ ܦܪܘܩܐ ܐܝܬܘܗܝ‪ .‬ܘܟܕ ܐܬܬܣܝܡ ܠܗ ܟܕ ܗܘܐ ܒܪܢܫܐ‪ .‬ܠܘ ܚܕܬܐܝܬ‬ ‫ܶ‬ ‫ܶ‬ ‫ܩܒܠܗ ܐܠܐ ܡܬܓܠܝܘ ܙܕܩ ܕܢܕܥܗ‪.‬‬ ‫̈‬ ‫ܕܥܕܡܐ ܠܙܒܢܗ ܕܡܘܫܐ‪ .‬ܠܐ ܐܬܝܕܥ ܠܒܢܝܢܫܐ ܕܝܫܘܥ ܘܗܘ ܡܘܫܐ ܣܡܗ ܠܫܡܐ‬ ‫‪.‬ܐܙܥܪ ‪Due to scribal error, it was written‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܗܢܐ ܕܝܫܘܥ‪ .‬ܥܠ ܒܪܗ ܕܢܘܢ‪ .‬ܘܩܪܝܗܝ ܝܫܘܥ ܒܪܢܘܢ‪̇ .‬ܗܘ ܕܐܝܬܘܗܝ ܗܘܐ ܛܘܦܣܐ‬ ‫ܘܨܘܪܬܗ ܕܗܢܐ ܝܫܘܥ ܕܝܠܢ‪ .‬ܘܝܕܝܥܐ ܕܛܘܦܣܗ ܕܗܢܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܡܢ ̇ܗܝ ܕܡܢ‬ ‫̈‬ ‫ܠܒܢܝ‬ ‫ܙܒܢܐ ̇ܗܘ ܕܐܬܝܠܕ‪ .‬ܘܥܕܡܐ ܠܐܝܟܐ ܕܐܝܬܝܗ ܡܘܫܐ ܣܡܗ ܦܪܘܩܐ‪ .‬ܘܡܕܒܪܢܐ‬ ‫ܐܝܣܪܐܝܠ‪ .‬ܗܘܫܥ ܡܬܩܪܐ ܗܘܐ‪ .‬ܘܟܕ ܐܩܝܡܗ ܦܪܘܩܐ ܘܡܕܒܪܢܐ ܠܐܝܣ�ܠܝܐ ܫܒܩܗ‬ ‫ܠܫܡܐ ܕܗܘܫܥ ܘܩܪܝܗܝ ܝܫܘܥ‪̄ .‬ܗ‪ :‬ܦܪܘܩܐ‪ .‬ܡܛܠ ܕܛܥܢ ܘܫܡܫ ܛܘܦܣܗ ܕܗܢܐ ܝܫܘܥ‬ ‫ܦܪܘܩܐ‪.‬‬ ‫)‪» (1:31b‬ܘܬܩܪܝܢ ܫܡܗ ܝܫܘܥ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܡܢܐ ܝܫܘܥ ܐܡܪ ̇‬ ‫]ܠܗ[ ܕܬܩܪܝܘܗܝ‪ .‬ܘܠܘ‬ ‫̈‬ ‫ܥܡܢܘܐܝܠ‪ .‬ܐܝܟ ܕܩܕܡ ܐܬܢܒܝ ܐܫܥܝܐ ܕܢܬܩܪܐ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ ܣܓܝܐܐ‪ .‬ܐ`‬ ‫ܠܗ ܡܪܢ ܥܡܟܝ‪ .‬ܘܫܘܝܐ ̇ܗܝ ܕܥܡܢ ܼܗܘ ܐܝܠ‪̇ .‬‬ ‫ܡܛܠ ܕܩܕܡ ܐܡܪ ̇‬ ‫ܘܗܝ ܕܡܪܢ ܥܡܟܝ‪ .‬ܒ`‬ ‫̈‬ ‫̇‬ ‫ܕܒܢܝ ܐܝܣܪܐܝܠ ܠܦܪܘܩܐ ܡܣܟܝܢ ܗܘܘ ܕܦܪܩ ܠܗܘܢ‪ .‬ܒܗܝ ܕܐܝܬܝܗܘܢ ܗܘܘ‬ ‫ܡܛܠ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܗܝܕܝܢ ܡܫܥܒܕܐ ܕ̈ܪܗܘܡܝܐ‪ .‬ܘܝܫܘܥ ܦܪܘܩܐ ܐܝܬܘܗܝ‪ .‬ܘܥܠ ܗܝ ܐܡܪ ܠܗ ܕܝܫܘܥ‬ ‫ܬܩܪܝܘܗܝ‪ .‬ܫܡܐ ܕܪܚܝܡ ܗܘܐ ܥܠܝܗܘܢ ܘܡܣܟܝܢ ܗܘܘ ܠܗ‪ .‬ܓ` ܝܫܘܥ ܐܘܟܝܬ ܦܪܘܩܐ‬ ‫̈‬ ‫ܚܛܗܝܗܘܢ‪.‬‬ ‫ܐܡܪ ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܢܦܪܘܩ ܠܥܡܗ ̇ܗܘ ܕܡܗܝܡܢ ܗܘܐ ܒܗ ܡܢ‬ ‫ܐܝܟ ܕܐܡܪ ܠܘܬ ܝܘܣܦ‪ .‬ܕ` ܫܬܩ ܕܝܢ ܗܪܟܐ ܡܢ ̇ܗܝ ܕܥܡܢܘܐܝܠ ܐܝܟܢܐ‬ ‫ܕܢܐܡܪܝܘܗܝ ܒܙܒܢܗ ܠܘܬ ܝܘܣܦ ܟܕ ܐܬܦܫܟ ܕܬܐܠܕ ܒܪܐ ܘܢܩܪܘܢ ܫܡܗ ܥܡܢܘܐܝܠ‬ ‫ܕܡܬܦܫܩ ܥܡܢ ܐܠܗܢ‪.‬‬ ‫)‪» (1:32a‬ܗܢܐ ܢܗܘܐ ܪܒ ܘܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ‪̄ «.‬ܗ‪ :‬ܠܘ ܗܕܐ ܐܡܪ‪ .‬ܕܠܐ ܐܝܬܘܗܝ‬ ‫ܗܘܐ ܪܒܐ ܘܢܗܘܐ ܪܒܐ‪ .‬ܘܠܐ ܡܬܩܪܐ ܗܘܐ ܒܪܗ ܕܥܠܝܐ ܘܗܫܐ ܡܬܩܪܐ‪ .‬ܐܠܐ ̇ܗܝ‬ ‫̇‬ ‫ܐܝܬܝܗ ܐܝܟ ܐܢܫ ܢܐܡܪ‪ .‬ܕܡܢ ܩܕܝܡ ܿܡܢ‪ .‬ܡܟܣܝ‬ ‫ܕܢܗܘܐ ܘܢܬܩܪܐ‪ .‬ܕܢܬܓܠܐ ܘܢܬܝܕܥ‪.‬‬ ‫ܗܘܐ ܗܝܕܝܢ ܢܬܓܠܐ ܘܢܬܝܕܥ‪ .‬ܕܐܝܬܘܗܝ ܪܒܐ‪ .‬ܘܕܡܬܩܪܐ ܒܪܗ ܕܥܠܝܐ‪ .‬ܐܝܟ‬ ‫ܕܥܬܝܕܝܢܢ ܕܢܚܘ]ܐ[ ܒܝܕ ܐܠܗܐ‪.‬‬ ‫̄‬ ‫̈‬ ‫)‪» (1:32b‬ܘܢܬܠ ܠܗ ܡܪܝܐ ܟܘܪܣܝܐ ܕܕܘܝܕ ܐܒܘܗܝ‪ «.‬ܗ‪ :‬ܟܘܪܣܝܐ ܗܟܝܠ‪ .‬ܒܙܢܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܡܬܐܡܪ ܡܢ ܟܘܪܣܝܐ ܕܩܝܣܐ ܘܕܦܪܙܠܐ‪ .‬ܗܢܐ‬ ‫ܒܟܬܒܐ‬ ‫ܣܓܝܐܐ ܡܬܐܡܪ‬ ‫̈‬ ‫̇‬ ‫ܕܝܬܒܝܢ ܥܠܘܗܝ ܒܢܝܢܫܐ ܐܦ ܛܟܣܐ ܕܡܠܦܢܘܬܐ ܡܬܐܡܪ ܟܘܪܣܝܐ‪ .‬ܐܝܟ ܗܝ »ܕܥܠ‬ ‫ܟܘܪܣܝܐ ܕܡܘܫܐ )‪] (fol. 7v‬ܝܬܒܘ ܣܦ�ܐ[ ܘܦ�ܝܫܐ« ܡܬܐܡܪ‪ .‬ܬܘܒ ܟܘܪܣܝܐ‬ ‫ܛܟܣܐ ܕܕܝܢܘܬܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܝܬܒܬ ܟܘܪܣܝܐ ܕܝܢܐ ܙܕܝܩܐ‪ «.‬ܕܡܬܐܡܪ‪ .‬ܬܘܒ‬ ‫ܟܘܪܣܝܐ܆ ܐܦ ܡܠܟܘܬܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܟܘܪܣܝܟ ܕܠܥܡܐ ܠܥܠܡ ܥܠܡܝܢ‪ «.‬ܡܫܟܚ ܐܢܬ‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ‪ .‬ܟܘܪܣܝܐ ܗܟܝܠ ܗܢܐ‬ ‫ܒܟܬܒܐ‬ ‫̈ܙܢܝܐ ܐܚ�ܢܐ‪ .‬ܕܒܗܘܢ ܡܬܐܡܪ ܟܘܪܣܝܐ‬ ‫ܕܐܡܪ ܡܠܐܟܐ‪ .‬ܡܠܟܘܬܐ ܐܝܬܘܗܝ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܡܩܦ ܘܐܡܪ‪ .‬ܘܢܡܠܟ‬ ‫ܥܠ ܒܝܬܗ ܕܝܥܩܘܒ ܠܥܠܡ ܘܠܡܠܟܘܬܗ ܣܘܦ ]ܠܐ ܢܗܘܐ‪ [.‬ܡܕܝܢ ܟܘܪܣܝܐ ܠܡܠܟܘܬܐ‬ ‫ܩܪܐ ܗܪܟܐ ܘܗܕܐ ܐܡܪ ܡܠܐܟܐ ܠܡܪܝܡ‪ .‬ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܡܠܟܘܬܗ ܕܕܘܝܕ‬ ‫ܐܒܘܗܝ‪:‬‬ ‫̄‬ ‫)‪» (1:32b‬ܘܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪ «.‬ܗ‪ :‬ܙܕܩ ܠܡܕܥ ܕܗܢܐ‬ ‫ܕܩܪܝܗܝ ܡܠܐܟܐ ܒܪܗ ܕܕܘܝܕ‪ .‬ܡܪܗ ܘܐܠܗܗ ܕܕܘܝܕ ܐܝܬܘܗܝ‪ .‬ܗܝ ܗܕܐ ܕܝܢ ܝܕܝܥܐ ܕܗܟܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܡܢ ̇ܗܝ ܕܫܐܠ ܗܘ ܡܫܝܚܐ ܠܦ�ܝܫܐ ܐܡܪ ܠܗܘܢ »ܘܐܝܟܢܐ ܕܘܝܕ ܒܪܘܚ ܩܪܐ‬ ‫ܠܗ ܐܠܗܐ‪ .‬ܐܡܪ ܓܝܪ ܕܐܡܪ ܡܪܝܐ ܠܡܪܝ ܕܬܒ ܠܟ ܡܢ ܝܡܝܢܝ«‪ .‬ܐܢ ܗܟܝܠ ܕܘܝܕ‬ ‫ܩܪܐ ܠܗ ܡܪܝܐ‪ .‬ܐܝܟܢܐ ܒܪܗ ܼܗܘ‪ .‬ܒܝܕ ܗܢܐ ܗܟܝܠ ܫܘܐܠܐ ܠܘ ܕܢܒܛܠ ܡܫܝܚܐ ̇‬ ‫ܠܗܝ‬ ‫ܕܐܝܬܘܗܝ ܒܪܗ ܕܕܘܝܕ ܨܒܐ ܐܠܐ ܕܢܫܪܪ ̇‬ ‫ܠܗ ̇ܗܘ ܕܐܝܬܘܗܝ ܒܪܗ ܕܕܘܝܕ ܐܦ ܡܪܗ‬ ‫̇‬ ‫ܘܐܠܗܗ ܕܕܘܝܕ ܐܝܬܘܗܝ‪ .‬ܘܟܕ ]ܦܫܩ ܠܗܘܢ[ ܥܠ ܐܒܘܗܝ ܗܘ ܕܛܝܒܘܬܐ ܕܐܝܬܘܗܝ‬ ‫ܕܘܝܕ‪ .‬ܐܠܦ ܐܢܘܢ ܗܘ ܥܠ ܐܒܘܗܝ ܟܝܢܝܐ ܕܐܝܬܘܗܝ ܐܠܗܐ ܐܒܐ‪ .‬ܐܬܝܕܥ ܡܕܝܢ‬ ‫ܢܗܝܪܐ ܒܝܕ ܗܠܝܢ ܕܗܢܐ ܕܐܬܒܛܢ ܒܒܬܘܠܬܐ ܕܩܪܝܗܝ ܡܠܐܟܐ ܠܕܘܝܕ ܐܒܘܗܝ‪ .‬ܡܪܗ‬ ‫ܘܐܠܗܗ ܕܕܘܝܕ ܐܝܬܘܗܝ ܗܘ ܟܕ ܗܘ‪ .‬ܘܐܦܢ ]ܠܘ ܒܟܝܢܗ[ ̇‬ ‫ܒܗܝ ܡܢ ܕܐܝܬܘܗܝ ܐܠܗܐ‪.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܝܬܘܗܝ ܡܪܗ ܘܐܠܗܗ ܕܕܘܝܕ‪̇ .‬‬ ‫ܒܗܝ ܕܝܢ ܕܐܬܒܛܢ ܘܗܘܐ ܒܪܢܫܐ ܐܝܬܘܗܝ ܒܪܗ ܕܕܘܝܕ‪:‬‬ ‫)‪» (1:32b‬ܘܢܬܠ ܠܗ ܡܪܝܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪̄ «.‬ܗ‪ :‬ܠܡܢܘ ܢܬܠ ܟܘܪܣܝܗ ܕܕܘܝܕ‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܘ ܕܐܝܬܘܗܝ ܡܠܬܐ ܕܗܘܐ‬ ‫ܠܗܘ ܕܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‬ ‫̇‬ ‫ܒܣܪܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ ܠܗܘ ܕܐܝܬܘܗܝ ܐܦ ܡܪܗ ܘܐܠܗܗ ܕܕܘܝܕ ܐܝܟ ܕܐܡܪ ܗܘ‬ ‫ܡܫܝܚܐ‪.‬‬ ‫)‪» (1:32b‬ܘܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪̄ «.‬ܗ‪ :‬ܢܫܐܠ ܐܢܘܢ‬ ‫ܠܗ̈ܪܛܝܩܘ‪ .‬ܕܐܝܢܐ ܡܢܗܘܢ ܝܗܒ ܡܠܟܘܬܐ‪ .‬ܕܘܝܕ ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ‪ .‬ܐܘ‬ ‫ܡܫܝܚܐ ܝܗܒ ܡܠܟܘܬܐ ܠܕܘܝܕ‪ .‬ܘܐܢ ܐܡܪܝܢ‪ .‬ܕܕܘܝܕ ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ‪.‬‬ ‫ܘܐܡܪܝܢܢ ܕܠܘ ܡܠܟܘܬܐ ܢܘܟܪܝܬܐ ܝܗܒ ܕܘܝܕ ܠܡܫܝܚܐ‪ .‬ܐܠܐ ̇ܗܝ ܕܝܠܗ ܦܢܝ ܠܗ‪̇ .‬ܗܝ‬ ‫̇‬ ‫ܕܝܠܗ‪ .‬ܕܐܝܟ ܐܝܟܢܐ‪ .‬ܐܡܪܝܢܢ ܕܡܫܝܚܐ ܐܠܗܐ ܐܝܬܘܗܝ‬ ‫ܕܩܕܡ ܝܗܒ ܠܗ ܛܘܦܣܐ‬ ‫ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܟܕ ܘܟܝܢܐܝܬ ܐܝܬ ܠܗ ܡܠܟܘܬܐ‪ .‬ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ‪.‬‬ ‫ܘܡܬܘܡܝܬܐ ܗܝ ܡܠܟܘܬܐ ܕܝܠܗ‪ .‬ܗܟܢܐ »ܟܘܪܣܝܟ ܐܠܗܐ ܠܥܠܡ ܥܠܡܝܢ‪» «.‬ܫܒܛܐ‬ ‫ܦܫܝܛܐ ܫܒܛܐ ܕܡܠܟܘܬܟ‪«.‬‬ ‫ܟܕ ܒܪܝܗܝ ܗܟܝܠ ܐܠܗܐ ܠܐܕܡ ܝܗܒ ܠܗ ܡܠܟܘܬܐ ܘܫܒܛܐ ܘܫܘܠܛܢܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‬ ‫̈‬ ‫̇‬ ‫ܘܒܟܠܗ ܚܝܘܬܐ‬ ‫ܒܢܘܢܝ ܝܡܐ ܘܒܦܪܚܬܐ ܕܫܡܝܐ ܘܒܒܥܝ�ܐ‬ ‫ܡܢ ̇ܗܝ ܕܐܡܪ ܠܗ ܘܫܠܛܘ‬ ‫̈‬ ‫ܕܗܘ ܕܙܕܩ ܒܗ̇‬ ‫ܒܢܝܢܫܐ‪ .‬ܠܗܕܐ ܪܝܫܢܘܬܐ ܘܡܠܟܘܬܐ‪ .‬ܕܠܩܘܒܠܐ ̇‬ ‫̇‬ ‫ܫܩܠܘܗ‬ ‫ܕܐܪܥܐ‪ .‬ܘܟܕ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܡܕܒܪܝܢ ܗܘܘ‪ .‬ܟܕ ܚܠܦ ܛܒܬܐ ܒܝܫܬܐ ܡܣܬܥ�ܢ ܒܗ‪ .‬ܟܕ ܟܠ ܡܠܟܐ ܕܩܡ ܡܢ ܢܡܪܘܕ‬ ‫ܗܘ ܕܡܕܟܪ ܠܗ ܡܘܫܐ ܒܟܬܒܗ ܐܘ )‪ (fol. 8r‬ܡܢ ܩܕܡ ܗܟܢ ܥܕܡܐ ܠܕܘܝܕ ܡܠܟܐ ܐܢ‬ ‫ܡܠܟܐ ܕ̈ܪܗܘܡܝܐ ]ܘܐܢ ‪ [++‬ܘܐܢ ܡܠܟܐ ܕܡܨ̈ܪܝܐ ܘܐ̈ܪܡܢܝܐ ܘܕܫܪܟܐ‪ .‬ܘܦܬܟ�ܐ‬ ‫ܣܓܕܝܢ ܗܘܘ‪ .‬ܘܒܕܘ]ܒ�ܝܗܘܢ[ ܡܬܗܦܟܝܢ ܗܘܘ‪ .‬ܘܕܫܒܩܘ ܠܣܓܕܬܐ ܕܚܕ ܐܠܗܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܝܘܢܝܐ‪.‬‬ ‫ܬܫܥܝܬܐ‪ .‬ܗܢܝܢ ܕܠܘܬ ܡܨ̈ܪܝܐ‬ ‫ܕܡܬܢܝܢ‬ ‫ܘܠܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܐܝܟ‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܛܘܦܣܐ‬ ‫ܘܒܕܓܘܢ ܨܒܐ ܐܠܗܐ ܕܢܬܠ ܡܠܟܘܬܐ ܚܕܬܐܝܬ ܠܕܘܝܕ‪̇ .‬ܗܝ‬ ‫ܠܗ ܕܘܝܕ ܢܩܝܡ ܒܗ̇‬ ‫ܘܐܝܬܝܗ ܦܐܝܬܐ ܘܬܪܝܨܬܐ‪ .‬ܐܝܟܢܐ ܕܟܕ ܐܚܕ ̇‬ ‫̇‬ ‫ܕܡܠܟܘܬܗ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܣܓܕܬܐ ܕܚܕ ܐܠܗܐ ܫܪܝܪܐ ܘ]ܢܥܒܕ[ ܒܗ ܢܛܘ̈ܪܘܬܐ ܕܢܡܘܣܐ ܕܐܠܗܐ‪ .‬ܘܗܟܢܐ ܒܝܕ‬ ‫̈‬ ‫̇‬ ‫ܒܡܠܟܐ ܕܩܕܡܘܗܝ‪.‬‬ ‫ܚܕܬܗ ܐܠܗܐ ܠܡܠܟܘܬܐ ܘܪܝܫܢܘܬܐ‪̇ .‬ܗܝ ܕܐܥܬܩܬ ܗܘܬ‬ ‫ܕܘܝܕ‬ ‫̈‬ ‫̈‬ ‫ܘܐܝܟܢܐ ܕܡܢ ܟܠܗܘܢ ܥܡܡܐ ܕܐܪܥܐ ܓܒܐ ܠܗ ܚܕ ܥܡܐ‪ .‬ܒܗ ܚܕܬܬ ܠܦܘܩܕܢܘܗܝ‬ ‫̈‬ ‫ܡܠܟܐ ܕܐܪܥܐ ܓܒܐ ܠܗ ܚܕ ܡܠܟܐ ܕܘܝܕ‪ .‬ܘܒܗ ܚܕܬ ܠܡܠܟܘܬܐ‬ ‫ܗܘܐ‪ .‬ܘܡܢ ܟܠܗܘܢ‬ ‫ܘܫܘܠܛܢܐ ̇ܗܘ ܕܝܗܒ ܐܠܗܐ ܠܐܕܡ ܟܕ ܒܪܝܗܝ ܒܪܝܫܝܬ‪ .‬ܘܐܝܟܢܐ ܕܣܡ ܥܠ ܐܒܪܗܡ‬ ‫̈‬ ‫ܕܥܡܡܐ« ܘܣܡ ܥܠ‬ ‫ܫܡܐ ܕܐܒܗܘܬܗ‪ .‬ܟܕ ܐܡܪ ܠܗ »ܕܝܗܒܬܟ ܐܒܐ ܠܣܘܓܐܐ‬ ‫ܡܘܫܐ ܫܡܐ ܕܐܠܗܘܬܗ‪̇ .‬‬ ‫ܒܗܝ ܕܐܡܪ ܠܗ ܝܗܒܬܟ ܐܠܗܐ ܠܦܪܥܘܢ ܘܣܡ ܥܠ ܝܫܘܥ‬ ‫̇‬ ‫ܒܪܢܘܢ ܫܡܐ ܕܦܪܘܩܘܬܗ‪ .‬ܘܒܗܝ ܕܩܪܝܗܝ ܡܘܫܐ ܦܪܘܩܐ‪ .‬ܗܟܢܐ ܝܗܒ ܐܦ ܠܕܘܝܕ‬ ‫̇‬ ‫ܕܢܫܪܪܝܗ ܠܗ ܘܠܙܪܥܗ ܒܬܪܗ ܟܕ ܐܡܪ‪ .‬ܕܐܩܝܡ ܠܥܠܡ‬ ‫ܛܘܦܣܐ ܕܡܠܟܘܬܗ‪ .‬ܘܐܫܬܘܕܝ‬ ‫̈‬ ‫̇‬ ‫ܠܕܪܕܖܝܢ[ ܟܘܪܣܝܟ‪ .‬ܘܬܘܒ »ܚܕܐ ܗܝ ܕܝܡܝܬ ܒܩܘܕܫܝ ܠܕܘܝܕ ܘܠܐ‬ ‫ܙܪܥܟ ܘܐܒܢܐ ]‬ ‫]ܐܟܕܒ[ ܘܙܪܥܗ ܠܥܠܡ ܢܗܘܐ‪ .‬ܘܟܘܪܣܝܗ ܐܝܟ ܫܡܫܐ ܠܘܩܒܠܝ‪ .‬ܘܐܝܟ ܣܗܪܐ ܢܬܩܢ‬ ‫ܠܥܠܡ‪«.‬‬ ‫̈‬ ‫ܒܢܘܗܝ‪ .‬ܚܕ ܒܬܪ ܚܕ‪ .‬ܥܕܡܐ ܕܐܬܝܠܕ ܡܠܬܐ‬ ‫ܘܗܕܐ ܡܠܟܘܬܐ ܐܬܝܒܠܬ ܡܢ ܕܘܝܕ ܠܘܬ‬ ‫̇‬ ‫ܐܠܗܐ‪ .‬ܒܒܣܪ‪ .‬ܘܐܬܝܕܥ ܕܐܝܬܘܗܝ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܘܗܝܕܝܢ ܬܘܒ ܫܩܠܗ ܠܡܠܟܘܬܐ‬ ‫ܡܢ ܕܘܝܕ‪ .‬ܟܕ ܠܘ ܡܠܟܘܬܐ ܢܘܟܪܝܬܐ ܫܩܠ ܐܠܐ ̇ܗܝ ܕܝܠܗ ܢܣܒ‪̇ .‬ܗܝ ܕܩܕܡ ܝܗܒ‬ ‫ܿ‬ ‫ܕܝܠܗ ܠܕܘܝܕ‬ ‫ܛܘܦܣܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܕܡܫܝܚܐ ܐܝܬܘܗܝ ܼܗܘ ܟܕ ܼܗܘ ܡܪܐ ܕܕܘܝܕ ܘܒܪܐ ܕܕܘܝܕ‪.‬‬ ‫̇‬ ‫ܘܒܗܝ ܡܢ ܕܐܝܬܘܗܝ ܡܪܗ ܘܐܠܗܗ ܕܕܘܝܕ‪ .‬ܩܕܡ ܝܗܒ ܡܠܟܘܬܐ‬ ‫ܐܝܟ ܕܚܘܝܢܢ ܡܢ ܠܥܠ‪.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܠܕܘܝܕ‪ .‬ܒܗܕܐ ܕܝܢ ܕܗܘܐ ܒܪܗ ܕܕܘܝܕ ܟܕ ܠܘ ܡܠܟܘܬܐ ܕܠܐ ܕܝܠܗ ܫܩܠ‪ .‬ܐܠܐ ̇ܗܝ ܕܝܠܗ‪.‬‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܡܫܝܚܐ‬ ‫ܕܫܩܠܗ ܗܘܐ ܠܡܫܝܚܘܬܐ ܡܢ‬ ‫ܛܘܦܣܗ ܠܕܘܝܕ‪ .‬ܐܟܙܢܐ ܗܟܝܠ‬ ‫̇ܗܝ ܕܩܕܡ ܝܗܒ‬ ‫̇‬ ‫̇‬ ‫̇ܗܢܘܢ ܕܛܘܦܣܗ ܡܙܝܚܝܢ ܗܘܘ‪ .‬ܘܫܩܠܗ ܠܟܘܡܪܘܬܐ ܡܢ ܟܘܡ�ܐ ܗܢܘܢ ܕܪܐܙܗ ܛܥܝܢܝܢ‬ ‫̇‬ ‫̇‬ ‫ܫܩܠܗ ܗܘܐ‬ ‫ܘܫܩܠܗ ܠܦܪܘܩܘܬܐ ܡܢ ܦ�ܘܩܐ ܕܗܘܘ ܒܙܒܢ ܙܒܢ ܠܥܡܐ ܗܟܢܐ‬ ‫ܗܘܘ‬ ‫̈‬ ‫ܠܡܠܟܘܬܐ ܡܢ ܕܘܝܕ ܡܠܟܐ ܘܡܢ ܡܠܟܐ ܕܗܘܘ ܒܬܪܗ ܚܕ ܒܬܪ ܚܕ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܕܡܫܝܚܐ ܠܘ ܡܠܟܘܬܐ ܚܕܬܐ‬ ‫ܐܢܕܝܢ ܡܗܦܟܝܢ ܘܐܡܪܝܢ‪ .‬ܐܢ ܗܕܐ ܗܟܢܐ‬ ‫ܫܩܠ ܡܢ ܕܘܝܕ ܐܠܐ ̇ܗܝ ܕܩܕܡ ܝܗܒ ܠܗ ܢܣܒ ܡܢܗ‪ .‬ܡܛܠ ܡܢܐ ܠܐ ܐܡܪ ܡܠܐܟܐ‬ ‫ܕܢܫܩܘܠ ܡܠܟܘܬܐ ܡܢ ܕܘܝܕ‪ .‬ܐܠܐ ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܡܠܟܘܬܗ ܕܕܘܝܕ ܐܒܘܗܝ‪.‬‬ ‫ܡܛܠ )‪] (fol. 8v‬ܕܐܣ[ܬܪܩ ܼܗܘ ܡܠܬܐ ܐܬܒܣܪ ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܘܐܬܩܪܝ‬ ‫ܘܐܡܪܝܢܢ‪ܶ .‬‬ ‫ܒܪܗ ܕܕܘܝܕ‪ .‬ܠܚܡܬ ܠܗ ܕܬܬܐܡܪ ܡܛܠܬܗ‪̇ .‬ܗܝ ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ‬ ‫ܐܒܘܗܝ ̇‬ ‫ܒܗܘ ܙܢܐ ܗܟܝܠ ܕܩܒܠ ܥܠܘܗܝ ܕܢܗܘܐ ܒܪܗ ܕܕܘܝܕ‪ .‬ܟܕ ܐܝܬܘܗܝ ܒܪܗ ܕܐܠܗܐ‬ ‫̇‬ ‫ܟܝܢܐܝܬ‪ .‬ܒܗ ܟܕ ܒܗ ܩܒܠ ܥܠܘܗܝ ܕܬܬܐܡܪ ܡܛܠܬܗ ܗܝ ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ‬ ‫ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪ .‬ܟܕ ܼܗܘ ܩܕܡ ܝܗܒ ̇ܗܘ ܟܘܪܣܝܐ ܐܘܟܝܬ ܡܠܟܘܬܐ ܠܕܘܝܕ‪.‬‬ ‫̇‬ ‫ܫܩܠܗ ܠܡܠܟܘܬܐ ܡܢ ܕܘܝܕ ܘܗܘܐ ܡܠܟܐ‪.‬‬ ‫ܬܘܒ ܡܗܦܟܝܢ ܘܐܡܪܝܢ܆ ܕܐܝܟܢܐ‬ ‫ܘܐܡܪܝܢܢ ܕܡܫܝܚܐ ܐܝܬܘܗܝ ܡܠܟܐ‪ .‬ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ‪ .‬ܐܠܐ ܟܕ ܐܬܒܣܪ‬ ‫̈‬ ‫ܥܡܡܐ ܕܗܝܡܢܘ ܒܗ‪ .‬ܗܢܘܢ ܕܨܒܝܢܐܝܬ ]ܩܒܠܘ ܕܢܡܠܟ[‬ ‫ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܟܠܗܘܢ‬ ‫ܥܠܝܗܘܢ‪ .‬ܗܐ ܟܕ ܝܕܥܝܢ ܠܗ ܡܠܟܐ ܕܟܠܗܘܢ ܘܐܠܗܗܘܢ ܘܡܪܗܘܢ ܘܣܓܕܝܢ ܘܡܫܒܚܝܢ‬ ‫ܠܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܢܫܐܠ ܐܢܘܢ ܠܢܣܛܘ̈ܪܝܢܘ‪ .‬ܗܟܢܐ ܕܡܢܘ ܘܐܝܢܐ ܠܐܝܢܐ ܝܗܒ ܡܠܟܘܬܐ‪ .‬ܕܘܝܕ‬ ‫ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ ܐܘ ܡܫܝܚܐ ܝܗܒ ܡܠܟܘܬܐ ܠܕܘܝܕ‪ .‬ܘܐܢ ܐܡܪܝܢ ܕܕܘܝܕ ܗܘ‬ ‫ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ‪ .‬ܐܡܪܝܢܢ ܕܐܝܟܢܐ ܐܡܪ ܝܥܩܘܒ ܡܛܠ ܡܫܝܚܐ‪» .‬ܕܕܝܠܗ ܗܝ‬ ‫̈‬ ‫̈‬ ‫ܡܠܟܘܬܐ ܘܠܗ ܢܣܟܘܢ‬ ‫ܥܡܡܐ ܐܠܐ‬ ‫ܥܡܡܐ‪ 39 «.‬ܠܘ ܓܝܪ ܠܕܘܝܕ ܡܣܟܝܢ ܗܘܘ‬ ‫̇‬ ‫ܘܗܘ ܝܗܒ ܡܠܟܘܬܐ ܠܕܘܝܕ‪.‬‬ ‫ܠܡܫܝܚܐ‪ .‬ܡܕܝܢ ܡܠܟܘܬܐ ܕܡܫܝܚܐ ܐܝܬܝܗ ܘܠܘ ܕܕܘܝܕ‪ܼ .‬‬ ‫ܘܠܘ ]ܕܘܝܕ ܝܗܒ ܠܡܫܝܚܐ[‪.‬‬ ‫ܐܢܕܝܢ ܐܡܪܝܢ ܕܡܠܐܟܐ ܐܡܪ ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪.‬‬ ‫ܐܡܪܝܢܢ‪ .‬ܕܠܘ ܡܠܟܘܬܐ ܢܘܟܪܝܬܐ ܐܬܝܗܒܬ ܠܗ ܠܡܫܝܚܐ‪ .‬ܐܠܐ ̇ܗܝ ܕܝܠܗ ܦܢܝ ܠܗ‪̇ .‬ܗܝ‬ ‫ܕܠܕܘܝܕ ܐܬܝܗܒܬ ܐܝܟ ܕܒܛܘܦܣܐ ܐܝܟ ̇ܗܝ ܕܐܡܝܪܐ‪ .‬ܕ»ܐܒܨܘܪ ܡܢ ܪܘܚܐ ܕܝܠܝ‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ‪ «.‬ܘܐܝܟ ̇ܗܝ »ܕܡܢ‬ ‫ܠܢܒܝܘܗܝ‬ ‫ܘܐܣܝܡ ܥܠܝܗܘܢ‪ «.‬ܘܐܝܟ ̇ܗܝ ܕ»ܝܗܒ ܡܢ ܪܘܚܗ‬ ‫ܕܝܠܝ ܢܣܒ ܘܢܚܘܝܟܘܢ‪ «.‬ܗܟܢܐ ܘܐܦ ܕܘܝܕ ܩܒܠ ܡܠܬܐ ܡܢ ܡܠܟܘܬܗ ܕܡܫܝܚܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܫܩܠܗ‬ ‫ܡܠܟܐ ܕܒܬܪܗ‪ .‬ܘܟܕ ܐܬܓܠܝ ܡܫܝܚܐ‪.‬‬ ‫ܘܒܗ ܐܡܠܟ ܼܗܘ‪ .‬ܘܟܠܗܘܢ‬ ‫ܛܘܦܣܢܐܝܬ‪.‬‬ ‫ܡܢܗ ܠܡܠܟܘܬܐ ܕܝܠܗ‪ .‬ܐܝܟ ܕܐܡܪ ܝܥܩܘܒ ܕܕܝܠܗ ܼܗܝ ܡܠܟܘܬܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܐܢ ܕܘܝܕ ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ ܡܠܟܘܬܐ ܦܓܪܢܝܬܐ‬ ‫ܡܫܬܟܚܐ ܡܠܟܘܬܗ ܕܡܫܝܚܐ ܘܠܘ ܪܘܚܢܝܬܐ‪ .‬ܡܛܠ ܕܡܠܟܘܬܗ ܕܕܘܝܕ ܦܓܪܢܝܬܐ ܗܘܬ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܡܕܐܬܐ‬ ‫ܘܠܒܘܫܐ‬ ‫ܘܐܢ ܗܕܐ ܗܟܢܐ ܗܝ‪ .‬ܢܚܘܘܢ ܐܝܠܝܢ ܡ�ܟܒܬܐ ܘܦ�ܫܐ ܘܟܠܝܠܐ‬ ‫̇‬ ‫̈‬ ‫ܘܫܩܠܐ ܡܬܟܢܫܝܢ ܗܘܘ ܠܡܫܝܚܐ‪ .‬ܐܝܟ ܕܒܢܐ ܕܘܝܕ‪ .‬ܠܡܨܪܘܬ ܨܗܝܘܢ ܘܫܡܗܗ ܩܪܝܬܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܕܘܝܕ ܘܐܝܠܝܢ ܥܡܡܐ ܚܪܒ ܡܫܝܚܐ‪ .‬ܐܝܟ ܕܚܪܒ ܕܘܝܕ ܠܐܕܘܡܝܐ ܐܦ ܠܦܠܫܬܝܐ‬ ‫̈‬ ‫̈‬ ‫ܕܥܡܡܐ ܕܚܕ̈ܪܘܗܝ‪.‬‬ ‫ܘܡܘܐܒܝܐ‪ .‬ܘܫܪܟܐ‬ ‫‪.‬ܡܠܟܘܬܐ ”‪Most Peshitta manuscripts do not have the word “kingdom‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܕܝܗܘܕܝܐ ܒܠܚܘܕ ܘܠܘ ܥܠ‬ ‫ܬܘܒ ܕܝܢ ܐܢ ܕܘܝܕ ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ‪ .‬ܥܠ ܚܕ ܥܡܐ‬ ‫̈‬ ‫̈‬ ‫ܡܠܟܐ‬ ‫ܥܡܡܐ ܕܐܪܥܐ ‪ 40‬ܐܡܠܟ ܡܫܝܚܐ‪ .‬ܐܟܡܐ ܕܚܙܝܢܢ ܗܫܐ ܘܝܕܥܝܢ ܠܗ‬ ‫ܟܠܗܘܢ‬ ‫ܣܓܕܝܢ ܠܗ‪.‬‬ ‫ܐܢܕܝܢ ܘܠܐ ܚܕ ܡܢ ܗܠܝܢ ܕܐܡܪܝܢ ܕܣܥܪ ܡܫܝܚܐ‪̇ .‬‬ ‫ܕܗܝ ܡܠܟܘܬܗ ܪܘܚܢܝܬܐ‬ ‫ܒܗܝ ܼ‬ ‫̇‬ ‫]ܗܝ ܐܝܟ ̇ܗܝ[‪ 41‬ܕܕܘܝܕ‪ .‬ܟܕ ܠܘ ܥܠ ܚܕ ܥܡܐ ܒܠܚܘܕ‬ ‫ܐܝܬܝܗ ܘܠܘ ܦܓܪܢܝܬܐ )‪ܼ (fol. 9r‬‬ ‫̈‬ ‫̈‬ ‫]ܐܡܠܟ ܐܠܐ ܥܠ ܟܠܗܘܢ[ ‪ 42‬ܫܡܝܢܐ ܘܥܠ ܟܠܗܘܢ ܥܡܡܐ ܕܐܪܥܐ‪ .‬ܐܬܝܕܥܬ ܡܕܝܢ‬ ‫ܕܡܫ]ܝܚܐ ܝܗܒ[ ܛܘܦܣܐ ܕܡܠܟܘܬܗ ܠܕܘܝܕ‪ .‬ܘܠܘ ܕܘܝܕ ܝܗܒ ܡܠܟܘܬܐ ܠܡܫܝܚܐ‪.‬‬ ‫ܡܕ]ܝܢ ܟܘܪܣܝܐ[ ‪ 43‬ܕܕܘܝܕ ܛܘܦܣܐ ܘܪܐܙܐ ܛܥܢ ‪ 44‬ܗܘܐ‪̇ .‬‬ ‫ܕܗܘ ܟܘܪܣܝܐ ܕܐܡܪ ܕܘܝܕ‬ ‫ܡܛܠܬܗ ܕܟܘܪܣܝܐ ܕܝܠܟ ܐܠܗܐ ܠܥܠܡ ܥܠܡܝܢ‪ .‬ܘܟܕ ܐܬܓܠܝ ܡܫܝܚܐ‪ .‬ܫܩܠܗ‬ ‫ܠܛܘܦܣܐ ܘܐܪܙܐ ܕܡܠܟܘܬܐ ܡܢ ܕܘܝܕ‪ .‬ܘܓܡܪܗ ܐܘܟܝܬ ܫܡܠܝܗ ܒܫܪܪܐ ܕܡܠܟܘܬܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܒܗܬܐ ܐܦ‬ ‫ܠܚܡܢ ̈ܡܠܐ ܕܝܥܩܘܒ ܪܝܫ‬ ‫ܐܡܪܝܢܢ ܬܘܒ ܠܘܬܗܘܢ ܕܐܣܬܟܠܘ ܐܝܟܢܐ‬ ‫̈‬ ‫]ܠܚܕܕܐ[ ̇ܗܝ ܓܝܪ ܕܥܕܡܐ ܕܢܐܬܐ ܡܢ ܕܕܝܠܗ ܗܝ ܡܠܟܘܬܐ‪.‬‬ ‫ܕܓܒܪܐܝܠ ܡܠܐܟܐ‬ ‫̇‬ ‫ܠܚܡܐ ܗܕܐ »ܕܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪ «.‬ܘܗܝ »ܕܠܗ ܢܣܟܘܢ‬ ‫̈‬ ‫ܥܡܡܐ‪ «.‬ܠܚܡܐ ܗܕܐ »ܕܢܡܠܟ ]ܥܠ[ ܒܝܬܗ ܕܝܥܩܘܒ ܠܥܠܡ‪ «.‬ܘܗܟܢܐ ܐܬܦܫܩܬ‬ ‫ܡܠܬܐ ܕܝܠܗ ܕܡܠܐܟܐ ]ܒܢܒܝܘܬܗ[ ܕܝܥܩܘܒ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܕܡܢܐ ܗܕܐ ܕܩܪܝܗܝ ܡܠܐܟܐ ܠܡܫܝܚܐ ܒܪܗ ܕܕܘܝܕ‪̇ .‬‬ ‫ܠܗܝ ܕܫܡܗܗ ܡܬܝ‬ ‫̈‬ ‫ܠܡܫܝܚܐ ܒܪܗ ܕܕܘܝܕ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܐܟܙܢܐ ܓܝܪ ]ܕܡܬܝ ܟܕ ܨܒܐ ܕܢܦܝܣ[ ܠܝܗܘܕܝܐ‪.‬‬ ‫̈‬ ‫ܒܟܬܒܐ ܐܝܬܘܗܝ ܘܡܛܠ ܗܕܐ‬ ‫ܕܗܢܐ ܡܫܝܚܐ ܕܕܢܚ ̇ܗܘ ܕܡܣܬܟܐ ܡܢܟܘܢ ܕܡܠܝܟ‬ ‫ܩܪܝܗܝ ܒܪܗ ܕܕܘܝܕ ܒܪܗ ܕܐܒܪܗܡ‪ .‬ܗܟܢܐ ܘܡܠܐܟܐ ܟܕ ܨܒܐ ܕܢܗܝܪܐܝܬ ܢܠܦ‬ ‫ܠܒܬܘܠܬܐ ܕܡܫܝܚܐ ܦܪܘܩܗ ܕܐܝܣܪܐܝܠ‪ .‬ܥܬܝܕ ܕܬܐܠܕ‪ .‬ܫܡܗܗ ܒܪܗ ܕܕܘܝܕ‪̇ .‬‬ ‫ܒܗܝ‬ ‫ܕܩܪܝܗܝ ܠܕܘܝܕ ܐܒܘܗܝ‪.‬‬ ‫)‪» (1:32b‬ܘܢܬܠ ܠܗ ܡܪܝܐ ܐܠܗܐ ܟܘܪܣܝܗ ܕܕܘܝܕ ܐܒܘܗܝ‪̄ «.‬ܗ‪ :‬ܩܪܝܗܝ ܠܕܘܝܕ ܐܒܘܗܝ‬ ‫̇‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܗܘܬ ܡܢ ܫܪܒܬܗ ܕܕܘܝܕ‪.‬‬ ‫ܒܗܝ ܕܐܬܒܣܪ ܡܢ ܒܬܘܠܬܐ ܩܕܝܫܬܐ‬ ‫ܣܓܝܐܐ ܡܢ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ ]ܕܝܥܩܘܒ‬ ‫)‪» (1:33a‬ܘܢܡܠܟ ܥܠ ܒܝܬܗ ܕܝܥܩܘܒ ܠܥܠܡ‪̄ «.‬ܗ‪:‬‬ ‫ܗܝܡܢܘ[ ܒܗ‪ .‬ܘܝܕܥܘܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܘܡܠܟܐ ܕܠܥܠܡ ܘܣܓܕܘ ܠܗ‪ .‬ܙܟܪܝܐ ܓܝܪ‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ ܘܦܐܘܠܘܣ‬ ‫ܘܬܖܥܣܪ‬ ‫]ܟܗܢܐ[ ܘܝܘܚܢܢ ܒܪܗ ܘܚܢܐ ܣܒܬܐ ܘܫܡܥܘܢ ܐܣܝܪܐ‪.‬‬ ‫̈‬ ‫ܘܐܠܦܐ ܘ̈ܪܒܘܬܐ ܕܗܝܡܢܘ ܒܡܫܝܚܐ‪ .‬ܗܠܝܢ‬ ‫]ܫܠܝܚܐ[ ܘܫܒܥܝܢ ܘܬ̈ܪܝܢ ܡܣܒ�ܢܐ‬ ‫̇‬ ‫ܒܗܝ‬ ‫]ܟܠܗܘܢ[ ܡܢ ܒܝܬܗ ܕܝܥܩܘܒ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܘܥܠܝܗܘܢ ܐܡܠܟ ܡܫܝܚܐ‬ ‫ܕܝܕܥܘܗܝ ܡܠܟܐ ܘܐܠܗܐ ܘܣܓܕܘ ܠܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܗܟܢܐ ܝܥܩܘܒ ܐܝܣܪܐܝܠ ܐܝܬܘܗܝ ܘܐܝܣܪܐܝܠ ܗܘܝܐ ̇ܚܙܐ‬ ‫ܠܐܠܗܐ‪ .‬ܡܬܦܫܩ ܒܠܫܢܐ ܥܒܪܝܐ‪ .‬ܐܘ ܓܒܪܐ ̇ܚܙܐ ܠܐܠܗܐ‪ .‬ܘܟܠ ܕܐܝܬܘܗܝ ܓܒܪܐ‬ ‫‪ was inserted above the line by later scribe.‬ܕܐܪܥܐ ‪The word‬‬ ‫‪The obscure reading of the Ms. was reconstructed from Bar Salibi, Cf. Bar Salibi, 244.‬‬ ‫‪42 The obscure space was reconstructed based on what Moshe Bar Kepha wrote above,‬‬ ‫‪and from the cited text in Bar Salibi; Cf. Bar Salibi, 244.‬‬ ‫‪43 The obscure space was reconstructed based on what Moshe Bar Kepha wrote above,‬‬ ‫‪and from the text of Bar Salibi; Cf. Bar Salibi, 245.‬‬ ‫‪, just‬ܛܥܝܢ ‪44 Although it carries the same meaning, conventionally, it should be spelled‬‬ ‫‪as in Bar Salibi, 245.‬‬ ‫‪40‬‬ ‫‪41‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܥܡܡܐ‪ .‬ܗܢܐ ܗܝܡܢ ܒܡܫܝܚܐ‬ ‫ܚܙܐ ܠܐܠܗܐ‪ .‬ܐܢ ܡܢ ܥܡܐ ܐܝܬܘܗܝ ܘܐܢ ܡܢ‬ ‫ܘܝܕܥܗ ܕܐܝܬܘܗܝ ܐܠܗܐ ܘܡܠܟܐ ܕܠܥܠܡ‪ .‬ܘܣܓܕ ܠܗ‪.‬‬ ‫̈‬ ‫ܠܥܡܡܐ ̇ܗܢܘܢ ܕܐܬܩܪܝܘ ܠܒܝܬܝܘܬܐ ܕܡܫܝܚܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܒܝܬܗ ܕܝܥܩܘܒ‪.‬‬ ‫̈‬ ‫ܘܗܝܡܢܘ ܒܗ ܩܪܐ‪ .‬ܐܢܓܝܪ ܦܐܘܠܘܣ ܩܪܐ ܐܢܘܢ ܠܥܡܡܐ ܐܝܣܪܐܝܠ ܕܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܥܡܡܐ‬ ‫ܘܠܨܗܝܘܢ ܘܠܐܘܪܫܠܡ ܩܪܐ ܥܕܬܐ ܕܒܘܟ�ܐ ܕܟܬܝܒܝܢ ܒܫܡܝܐ‪ .‬ܘܐܦ‬ ‫ܕܐܬܒܝܬܝܘ ܠܡܫܝܚܐ ܘܗܝܡܢܘ ܒܗ‪ .‬ܡܬܩܪܝܢ ܫܪܝܪܐܝܬ ܒܝܬܗ ܕܝܥܩܘܒ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪ ܦܐܘܠܘܣ‪ .‬ܕܠܘ ܡܢ ܕܒܓܠܝܐ ̇ܗܘ ܼܗܘ ܝܗܘܕܝܐ ܐܦܠܐ ܐܝܕܐ ܕܡܬܚܙܝܐ‬ ‫ܒܒܣܪܐ ܓܙܘܪܬܐ ܗܝ‪ .‬ܐܠܐ ̇ܗܘ ܼܗܘ ܝܗܘܕܝܐ ܐܝܢܐ ܕܒܟܣܝܐ‪ .‬ܘܐܦ ܓܙܘܪܬܐ‪ .‬ܐܝܕܐ‬ ‫̈‬ ‫ܠܥܡܡܐ ܗܠܝܢ ܕܐܝܬܝܗܘܢ ܓܙܝ�ܐ ܕܪܘܚܐ‪.‬‬ ‫ܕܒܠܒܐ‪ .‬ܘܒܪܘܚ ܘܠܐ ܒܟܬܒܐ‪ .‬ܡܕܝܢ‬ ‫̈‬ ‫ܝܗܘܕܝܐ‪ .‬ܩܪܐ ܡܠܐܟܐ ܒܝܬܗ ܕܝܥܩܘܒ ܘܠܡܠܟܘܬܗ ܣܘܦ ܠܐ‬ ‫ܘܐܝܬܝܗܘܢ ܟܣܝܐܝܬ‬ ‫ܢܗܘܐ‪ .‬ܗܢܘ ܕܝܢ ܣܘܦ ܓܝܪ ܫܘܠܡܐ ܐܝܬܘܗܝ‪ .‬ܘܗܕܐ ]ܐܡܪ[ ܕܡܠܟܘܬܗ ܠܐ ܢܗܘܐ‬ ‫̇‬ ‫ܠܗ ܫܘܠܡܐ‪ .‬ܗܟܢܐ )‪ (fol. 9v‬ܟܬܝܒ ܒܐܘܢܓܠܝܘܢ ܝܘܢܝܐ ܘܕܠܡܠܟܘܬܐ ܕܝܠܗ ܠܐ ܢܗܘܐ‬ ‫̇‬ ‫̇‬ ‫ܫܘܠܡܐ‪ .‬ܐܡܪܝܢܢ ܗܟܝܠ ܗܟܢܐ‪ .‬ܗܘ ܕܠܡܠܟܘܬܗ ܠܝܬ ܠܗ ܫܘܠܡܐ‪ .‬ܐܠܗܐ ܐܝܬܘܗܝ‬ ‫ܘܡܫܝܚܐ ܠܝܬ ܠܗ ܫܘܠܡܐ‪ .‬ܠܡܠܟܘܬܗ ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‪ .‬ܡܕܝܢ ܐܠܗܐ ܗܘ‪.‬‬ ‫)‪» (1:33b‬ܘܠܡܠܟܘܬܗ ܣܘܦ ܠܐ ܢܗܘܐ‪̄ «.‬ܗ‪ :‬ܝܕܝܥܐ ܗܟܝܠ ܕܠܝܬ ܠܡܠܟܘܬܗ ܕܡܫܝܚܐ‬ ‫̈‬ ‫ܥܡܡܐ ܓܝܪ ̇ܗܢܘܢ ܕܥܠܝܗܘܢ ܡܡܠܟ ܡܫܝܚܐ‪̈ .‬‬ ‫ܚܝܐ ̈ܪܘܚܢܝܐ ܕܠܐ‬ ‫ܫܘܠܡܐ‪ .‬ܡܢ ܗܕܐ‬ ‫ܡܡܠܟ ܥܠܝܗܘܢ ܡܘܬܐ ܚܐܝܢ‪ .‬ܘܐܝܠܝܢ ܕܠܐ ܡܡܠܟ ܥܠܝܗܘܢ ܡܘܬܐ‪ .‬ܠܝܬ ܠܗܘܢ‬ ‫ܫܘܠܡܐ‪ .‬ܡܕܝܢ ܐܦܠܐ ܠܡܠܟܘܬܗ ܕܥܠܝܗܘܢ ܐܝܬ ̇‬ ‫ܠܗ ܫܘܠܡܐ‪.‬‬ ‫̈‬ ‫ܡܠܟܐ ܕܒܬܪܗ ܗܘܘ ܡܫܪܝܢ ܗܘܘ‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܕܘܝܕ ܘܟܠܗܘܢ‬ ‫̇‬ ‫ܒܡܠܟܘܬܐ ܐܦ ܡܫܠܡܝܢ ܗܘܘ‪ .‬ܩܕܡܘ ܝܕܥܝܢ ܗܘܘ ܒܗܕܐ‪ .‬ܕܠܘ ܕܝܠܗܘܢ ܐܝܬܝܗ ܗܘܬ‬ ‫̈‬ ‫̇‬ ‫ܐܝܕܝܗܘܢ‪̇ .‬ܗܢܘܢ ܓܝܪ ܕܡܢ‬ ‫ܝܘܒܠܗ ܒܝܬ‬ ‫ܡܠܟܘܬܐ‪ .‬ܐܠܐ ܠܘܬ ܐܚܪܢܐ ܪܗܛ ܗܘܐ‬ ‫ܠܗ ܠܡܠܟܘܬܐ ܘܠܐܚ�ܢܐ ܝܗܒܝܢ ܗܘܘ ̇‬ ‫ܐܚ�ܢܐ ܡܩܒܠܝܢ ܗܘܘ ̇‬ ‫ܠܗ‪ .‬ܘܡܢ ܒܬܪ ܕܡܝܬܝܢ‬ ‫̇‬ ‫̇‬ ‫ܝܕܝܥܐ ܕܠܘ ܕܝܠܗܘܢ ܐܝܬܝܗ ܗܘܬ‪ .‬ܐܠܐ ܡܝܒܠܘ ܡܝܒܠܝܢ ܗܘܘ ܠܗ‪ .‬ܚܕ ܠܘܬ ܚܕ‪ .‬ܥܕܡܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܐܝܟ ܕܐܬܢܒܝ ܝܥܩܘܒ‪» .‬ܕܠܐ ܢܥܢܕ ܫܒܛܐ ܡܢ ܝܗܘܕܐ‪.‬‬ ‫ܕܐܬܐ ܡܫܝܚܐ ܕܕܝܠܗ‬ ‫ܥܕܡܐ ܕܢܐܬܐ ܡܢ ܕܕܝܠܗ ܗܝ ܡܠܟܘܬܐ‪«.‬‬ ‫)‪» (1:34a‬ܐܡܪܐ ܡܪܝܡ ܠܡܠܐܟܐ‪ .‬ܐܝܟܢܐ ܬܗܘܐ ܗܕܐ‪ «.‬ܒܚܪܩܠܝܐ ܕܝܢ ܗܟܢܐ‬ ‫ܟܬܝܒ‪» .‬ܐܡܪܐ ‪ 45‬ܡܪܝܡ ܠܘܬ ܡܠܐܟܐ ܐܝܟܢܐ ܬܗܘܐ ܠܝ ܗܕܐ‪̄ «.‬ܗ‪ :‬ܐܢܬ ܕܝܢ ܦܚܡ‬ ‫]ܒܗܘܢܟ ܘܣܝܡ[ ܗܟܢܐ‪ .‬ܒܚܕ ܓܒܐ ܚܘܐ ܟܕ ܝܬܒܐ‪ .‬ܘܚܘܝܐ ܐܘܟܝܬ ܐܟܠ ܩܪܨܐ ܟܕ‬ ‫ܩܕܡܝܗ ܘܡܠܚܫ ̇‬ ‫̇‬ ‫ܠܗ‪ .‬ܘܒܓܒܐ ܐܚܪܢܐ ܡܪܝܡ ܟܕ ܝܬܒܐ ܘܓܒܪܐܝܠ ܡܠܐܟܐ ܟܕ‬ ‫ܩܐܡ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܩܐܡ ܩܕܡܝܗ ܘܡܣܒܪ ܠܗ‪ .‬ܘܦܚܡ ܐܢܬ ܠܡܪܝܡ ܥܡ ܚܘܐ‪ .‬ܘܚܙܝ ܠܚܝܨܘܬܗ ܕܡܪܝܡ‬ ‫̇‬ ‫ܘܠܪܦܝܘܬܗ ܕܚܘܐ‪.‬‬ ‫̈‬ ‫ܟܐܢܐ ‪ 46‬ܕܩܕܝܡܝܢ ̇‬ ‫ܠܗ‪ .‬ܐܦܠܐ ܣܦ�ܐ ]ܕܡܙܥܩܝܢ[ ܗܘܘ‪ .‬ܕܡܚܣܡ‬ ‫ܚܘܐ ܿ ܼܡܢ ܠܝܬ ܗܘܐ‬ ‫ܚܣܡ ܐܠܗܐ ܒܐܕܡ ܘܒܚܘܐ‪ .‬ܘܡܛܠ ܗܕܐ ܟܠܐ ܐܢܘܢ‪ .‬ܕܠܐ ܢܐܟܠܘܢ ܡܢ ܐܝܠܢܐ‬ ‫̈‬ ‫ܢܒܝܐ ܗܘܘ ܕܩܕܡܘ ܐܡܪܘ ܕܐܢ ܐܟܠܝܢ ܕܒܝܬ ܐܕܡ ܡܢ‬ ‫ܕܛܒܬܐ ܘܕܒܝܫܬܐ ܐܦܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܐ ܝܕܥܝ ܛܒܬܐ ܘܒܝܫܬܐ‪ .‬ܘܟܕ ܗܠܝܢ ܠܐ ܣܟ ܗܘܝ‪ .‬ܘܠܐ‬ ‫ܐܝܠܢܐ ̇ܗܘ ܗܘܝܢ ܐܝܟ‬ ‫̇‬ ‫̈‬ ‫ܩܕܡܝ ܐܬܐܡ�ܝ ܘܠܐ ܐܬܟܬܒܝ‪ .‬ܟܕ ܐܡܪ ܠܗ ܚܘܝܐ ܠܚܘܐ‪ .‬ܕܡܚܣܡ ܚܣܡ ܒܟܘܢ‬ ‫‪.‬ܕܝܢ ‪Harklean adds‬‬ ‫̈‬ ‫‪.‬ܟܐܒܐ ‪Due to scribal error, it was written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܝܕܥܝ‬ ‫ܐܠܗܐ‬ ‫ܐܠܗܐ‪ .‬ܘܟܠܟܘܢ ܡܢ ܡܐܟܘܠܬܐ ܕܡܢ ܐܝܠܢܐ‪ .‬ܕܠܐ ܬܗܘܘܢ ܐܝܟ‬ ‫ܛܒܬܐ ܘܒܝܫܬܐ‪ .‬ܐܠܐ ܐܢ ܐܟܠܝܢ ܐܢܬܘܢ ܠܘ ܒܠܚܘܕ ܠܐ ܡܝܬܝܢ ܐܢܬܘܢ ܐܠܐ ܗܘܝܢ‬ ‫ܝܕܥܝ ܛܒܐ ܘܒܝܫܐ‪ .‬ܒܪܫܥܬܗ ܕܐܡܪ ̇‬ ‫̈‬ ‫̈‬ ‫ܠܗ ܠܚܘܐ ܪܦܝܬܐ ܗܠܝܢ‪.‬‬ ‫ܐܠܗܐ‬ ‫ܐܢܬܘܢ ܐܝܟ‬ ‫̇‬ ‫ܐܫܪܬܗ ܘܩܪܒܬ ܘܐܟܠܬ܆ ܘܠܘ ܒܠܚܘܕ ܐܠܗܬܐ‪ .‬ܠܐ ܗܘܬ ܐܝܟ ܕܐܡܪ ܠܗ ܚܘܝܐ‪ .‬ܐܠܐ‬ ‫ܘܠܫܘܒܚܐ ̇ܗܘ ܕܠܒܝܫܐ ܗܘܬ ܫܠܚܬܗ ܘܐܘܒܕܬܗ‪.‬‬ ‫̈‬ ‫ܫܘܘܕܝܐ ‪ 47‬ܕܐܠܗܐ ܘܗܘܘ‪ .‬ܕܡܢ ܐܒܪܗܡ ܘܕܘܝܕ ܕܢܚ ܡܫܝܚܐ‪.‬‬ ‫ܡܪܝܡ ܕܝܢ ܟܕ ܛܒ ܩܕܡܘ‬ ‫̈‬ ‫ܘܢܒܝܐ ܩܕܡܘ ܐܬܢܒܝܘ ܕܒܬܘܠܬܐ ܒܛܢܐ ܘܝܠܕܐ ܕܠܐ ܙܘܘܓܐ‪ .‬ܘܛܘܦܣܐ ܕܗܕܐ ܩܕܡܝܢ‬ ‫̈‬ ‫̈‬ ‫ܗܘܘ ܘܪܗܛܝܢ‪ .‬ܒܝܕ ܐܝܠܢܐ ܘܣܢܝܐ ܘܕܫܪܟܐ‪ .‬ܘܒܝܬ ܥܒ�ܝܐ ܟܠܗܘܢ ܗܠܝܢ ܡܬܡܠܠܢ ܗܘܝ‪.‬‬ ‫ܟܕ ܐܡܪ ̇‬ ‫ܠܗ ܡܠܐܟܐ ܠܡܪܝܡ ܚܝܨܬܐ ܕܗܐ ܓܝܪ ܬܩܒܠܝܢ ܒܛܢܐ ܘܬܐܠܕܝܢ ܒܪܐ‪ .‬ܡܛܠ‬ ‫ܕܠܐ ܐܫܬܡܥܬ ܡܬܘܡ ܕܒܬܘܠܬܐ ܝܠܕܬ‪ .‬ܠܐ ܗܝܡܢܬ ܡܢܫܠܝ‪ .‬ܐܠܐ ܕܐܡܪܬ ܠܗ܉‬ ‫ܕܐܝܟܢܐ ܬܗܘ ܗܕܐ‪ .‬ܠܘ ܒܠܚܘܕ ܝܘܬܪܢܗ ܕܫܘܪܪܐ ܢܣܒܬ‪ .‬ܐܠܐ ܘܐܡܪ ̇‬ ‫ܠܗ ܕܪܘܚܐ‬ ‫ܩܕܝܫܐ ܢܐܬܐ ܘܫܪܟܐ‪] .‬ܐܬܚܙܝܬ[ ܡܕܝܢ ̇‬ ‫ܕܗܝ ܪܦܝܐ ܗܘܬ ܣܓܝ‪ .‬ܘܗܕܐ ܚܝܨܬܐ ܗܘܬ‬ ‫ܠܥܠ ܡܢ ܣܓܝ‪.‬‬ ‫ܬܐ ]ܗܫܐ ܦܚܡ[ ܠܓܒܪܐܝܠ )‪ (fol. 10r‬ܥܡ ܚܘܝܐ‪ .‬ܘܚܙܝ ܡܫܬܡܥܢܘܬܗ ܘܫܪܪܗ ̇‬ ‫ܕܗܘ‪.‬‬ ‫ܘܥܨܝܢܘܬܗ ܘܕܓܠܘܬܗ ܕܗܢܐ‪̇ .‬ܗܘ ܡܢ ܥܒܕ ܨܒܝܢܐ ܕܡܪܗ‪ .‬ܘܐܡܪ ܠܡܪܝܡ ܕܡܪܢ‬ ‫ܥܡܟܝ ܘܕܫܪܟܐ‪ .‬ܗܢܐ ܕܝܢ ܐܟܠ ܩܪܨܐ ܕܡܪܗ‪ .‬ܘܕܓܠ ܗܘܐ ܥܠܘܗܝ ܘܐܡܪ ܠܚܘܐ‪̇ .‬ܗܝ‬ ‫ܕܡܚܣܡ ܚܣܡ ܒܟܘܢ ܐܠܗܐ ܘܕܫܪܟܐ‪ .‬ܟܕ ܛܒ ܐܠܘ ܨܒܬ ܚܘܐ ܕܬܦܢܐ ܠܚܘܝܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܡܫܟܚܐ ܗܘܬ‪ .‬ܐ` ܕܐܠܘ ܓܝܪ ܡܚܣܡ ܚܣܡ ܒܢ ܐܠܗܐ‪ .‬ܐܝܟ ܕܐܡܪܬ ܠܢ‬ ‫ܳ‬ ‫ܐܘ ܚܘܝܐ‪ .‬ܠܐ ܒܪܐ ܗܘܐ ܠܢ‪ .‬ܘܐܠܘ ܚܣܡ ܒܢ‪ .‬ܠܐ ܐܦܣ ܠܢ ܕܢܐܟܘܠ ܡܢ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܬܦܬܚܢ ܐܝܟ ܕܐܡܪ ܐܢܬ‪ .‬ܐܝܟܢ‬ ‫ܦܬܝܚܢ ܐܠܐ‬ ‫ܥܝܢܝ ܠܐ‬ ‫ܐܝܠܢܝ ܦܪܕܝܣܐ‪ .‬ܒ` ܐܢ‬ ‫ܚܙܝܐ ܐܢܐ ܠܟ‪ .‬ܘܐܢ ܛܒܬܐ ܘܒܝܫܬܐ ܠܐ ܝܕܥܐ ܐܢܐ ܘܠܐ ܦܪܫܐ ܐܢܐ‪ .‬ܐܝܟܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܝܢܝܟܝ ܳ‬ ‫ܘܗܘܝܐ ܐܢܬܝ ܐܝܟ‬ ‫ܕܡܬܦܬܚܢ‬ ‫ܠܡܠܝܟ‪ .‬ܓ` ܘܠܐ ܐܡܬܝ‬ ‫ܡܣܬܟܠܐ ܐܢܐ‬ ‫ܐܠܗܐ‪ .‬ܕܝܕܥ ܛܒܬܐ ܘܒܝܫܬܐ ]ܐܡܪ ܐܢܬ ‪ [+‬ܐܦ ܐܢܐ‪ .‬ܘܐܦ ܐܚ�ܢܝܬܐ ܕܐܝܟ‬ ‫̇‬ ‫̇‬ ‫ܗܠܝܢ ܐܝܬ ܗܘܐ ̇‬ ‫ܪܓܬܗ ܕܬܗܘܐ ܐܠܗܬܐ‪.‬‬ ‫ܪܦܝܘܬܗ ܘܡܛܠ‬ ‫ܠܗ ܕܬܐܡܪ‪ .‬ܐܠܐ ܡܛܠ‬ ‫ܚܕܐ ܡܢ ܗܠܝܢ ܠܐ ܐܡܪܬ܆ ܐܠܐ ܕܗܝܡܢܬ ܠܡܠܬܗ‪.‬‬ ‫)‪» (1:34a‬ܐܝܟܢܐ ܬܗܘܐ ܠܝ ܗܕܐ‪̄ 48 «.‬ܗ‪ :‬ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܠܙܟܪܝܐ ܡܢ ܐܡܪ‬ ‫ܠܡܠܐܟܐ ܐܝܟܢܐ ܐܕܥ ܗܕܐ‪ .‬ܥܕܠܗ ܡܠܐܟܐ ܘܐܦܩ ܥܠܘܗܝ ܡܣܡ ܒܪܝܫܐ‪] .‬ܘܠܡܪܝܡ‬ ‫ܪܫܗ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ ̇‬ ‫̇‬ ‫̇‬ ‫ܕܐܡܪܬ[ ܠܗ ܐܝܟܢܐ ܟܝ ܬܗܘܐ ܠܝ ܗܕܐ‪ .‬ܠܐ ‪49‬‬ ‫]ܗܝ‬ ‫ܥܕܠܗ ܘܠܐ‬ ‫ܩܕܡܝ ̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫‪50‬‬ ‫ܗܘܝ‪ .‬ܐܟܘܬܗ ܣܒܪܗ ܡܠܐܟܐ‪] .‬ܥܩ�ܬܐ‬ ‫ܕܣܓܝܐܬܐ‬ ‫ܨܒܘܬܐ‬ ‫ܕܙܟܪܝܐ[ ܥܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܣܓܝܐܬܐ[ ܩܕܡܝ ܝܠܕܝ‪ .‬ܣܪܐ ܐܡܪ ܐܢܐ‪ .‬ܘܚܢܐ ܘܕܫܪܟܐ‪ .‬ܗܢܝܢ ܕܗܘ ܙܟܪܝܐ‬ ‫ܓܝܪ‬ ‫ܡܠܦ ܗܘܐ ܠܥܡܐ ܡܛܠܬܝܗܝܢ‪ .‬ܡܪܝܡ ܕܝܢ ܥܠ ܨܒܘܬܐ ܚܕܬܐ ܕܠܐ ܣܟ ܗܘܬ‬ ‫̇‬ ‫̇‬ ‫ܘܣܒܪܗ ܗܘܐ ܡܠܐܟܐ ܐܡܪ ܐܢܐ ܕܝܢ ܒܬܘܠܬܐ ܕܒܛܢܐ ]ܕܠܐ‬ ‫ܐܟܘܬܗ ܡ]ܡܬܘܡ ‪[+‬‬ ‫ܙܘܘܓܐ[‪.‬‬ ‫)‪» (1:34a‬ܐܡܪܐ ܡܪܝܡ ܠܡܠܐܟܐ ܐܝܟܢܐ ܬܗܘܐ ܠܝ ܗܕܐ‪̄ «.‬ܗ‪ :‬ܗܕܐ ܐܝܕܐ ܠܘ ̇ܗܝ‬ ‫ܕܐܡܪ ̇‬ ‫ܠܗ ܕܢܗܘܐ ܪܒ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܬܠ ܠܗ ܡܪܝܐ ܟܘܪܣܝܗ ܕܕܘܝܕ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܡܠܟ ܥܠ‬ ‫‪.‬ܫܘܕ̈ܝܐ ‪Written‬‬ ‫‪ is not present.‬ܠܝ ‪In the Peshitta‬‬ ‫ܐܠܐ ‪49 Mardin 102.‬‬ ‫̇‬ ‫‪.‬ܣܒܪܗ ‪50 Mardin Ms.‬‬ ‫‪47‬‬ ‫‪48‬‬

‫‪298‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܒܝܬܗ ܕܝܥܩܘܒ‪ .‬ܐܠܐ ̇ܗܝ ܕܐܡܪ ̇‬ ‫ܠܗ ܕܗܐ ܓܝܪ ܬܩܒܠܝܢ ܒܛܢܐ‪.‬‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܚܕܬܐ‪ 51 .‬ܘܕܡܢ ܟܝܢܐ ܘܠܥܠ‪.‬‬ ‫̈‬ ‫ܒܨܚܚܐ ܓܝܪ ܐܚ�ܢܐ ܗܟܢܐ ܟܬܝܒ‪» .‬ܕܓܒܪܐ ܠܐ‬ ‫)‪» (1:34b‬ܕܓܒܪܐ ܠܐ ܚܟܝܡ ܠܝ‪«.‬‬ ‫ܚܟܡܐ ܐܢܐ‪̄ 52 «.‬ܗ‪ :‬ܐܝܟܢܐ ܠܡ ܡܨܝܐ ܕܐܩܒܠ ܒܛܢܐ ܘܢܗܘܐ ܠܝ ܒܪܐ ܐܝܟ ܕܐܡܪ‬ ‫ܐܢܬ ܟܕ ܐܢܐ ܠܐ ܣܟ ܡܛܝܒܐ ܐܢܐ ܕܚܟܡܐ ܐܢܐ‪.‬‬ ‫)‪» (1:35a‬ܥܢܐ ܡܠܐܟܐ ܘܐܡܪ ܿ‬ ‫ܠܗ ܕܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܐܓܢ‬ ‫ܥܠܝܟܝ‪53 «.‬‬ ‫̄ܗ‪ :‬ܠܘ ܕܐܝܟܢܐ ܒܛܢܐ ܠܗ ܠܚܝܠܗ ܕܥܠܝܐ ܦܢܝ ̇‬ ‫ܠܗ‪ .‬ܗܕܐ ܓܝܪ ܠܘ ܒܠܚܘܕ ܠܝܕܥܬܗ‬ ‫̈‬ ‫ܕܡܠܐܟܐ ܒܠܚܘܕ ܥܒܪܐ‪ .‬ܐܠܐ ܘܠܝܕܥܬܐ ܕܟܠܗܘܢ ܒ�ܝܐ‪ .‬ܕܡܠܐܟܐ ܐܡܪ ܐܢܐ‬ ‫̈‬ ‫ܘܕܒܢܝܢܫܐ‪ .‬ܠܝܬ ܓܝܪ ܕܝܕܥ‪ .‬ܕܐܝܟܢܐ ܐܬܒܛܢ ܚܝܠܗ ܕܥܠܝܐ ܒܒܬܘܠܬܐ‪ .‬ܐܠܐ ܐܢ ܗܘ‬ ‫̇‬ ‫ܘܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ‪ .‬ܐܠܐ ܦܢܝ ̇‬ ‫ܕܢܚܟܡܝܗ ܓܒܪܐ‪ .‬ܠܘܬ ̇ܗܝ‬ ‫ܠܗ ܥܠ ̇ܗܝ ܕܠܐ ܣܢܝܩܐ‬ ‫ܕܬܒܛܢ‪ .‬ܠܘܬ ̇ܗܝ ܗܟܝܠ ܕܐܡܪܬ ܠܗ ܕܐܝܟܢܐ ܬܗܘܐ ܠܝ ܗܕܐ ܕܓܒܪܐ ܠܐ ܚܟܝܡ ܠܝ‪.‬‬ ‫ܠܗ ܕܠܐ ܣܢܝܩܐ ܐܢܬܝ ܐܘ ܡܪܝܡ‪ .‬ܠܘܬ ̇ܗܝ ܕܬܚܟܡܝܢ ܓܒܪܐ‪̇ .‬‬ ‫ܦܢܝ ̇‬ ‫ܒܗܝ ܕܪܘܚܐ ܩܕܝܫܐ‬ ‫̇‬ ‫ܐܬܐ ܠܘܬܟܝ‪ .‬ܘܗܘ ܗܘܐ ܥܠܬܐ ܕܒܛܢܟܝ ܚܠܦ ܓܒܪܐ‪ .‬ܟܢ ܗܘ ܕܡܬܒܛܢ ܒܟܝ ܚܝܠܗ‬ ‫ܕܥܠܝܐ ܐܝܬܘܗܝ‪.‬‬ ‫̄‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܐܓܢ* ܥܠܝܟܝ‪ «.‬ܗ‪ :‬ܚܘܝ ܗܪܟܐ‬ ‫ܡܠܐܟܐ ܕܡܢܘ ܐܝܬܘܗܝ ̇ܗܘ ܕܡܬܓܫܡ‪ .‬ܘܡܢܘ ܐܝܬܘܗܝ ̇ܗܘ ܕܡܓܫܡ ܠܗ‪ .‬ܐܒܐ‬ ‫ܗܟܝܠ ܨܒܐ ܕܢܬܓܫܡ ܘܒܪܐ ܐܬܓܫܡ‪ .‬ܘܪܘܚܐ ܓܫܡܗ ܠܒܪܐ‪ .‬ܕܡܢ ܪܘܚܐ ܓܝܪ‬ ‫ܕܩܘܕܫܐ‪ .‬ܗܘܬ ܡܬܓܫܡܢܘܬܗ ܕܒܪܐ‪ .‬ܠܘ ܡܢ ܗܕܐ ܕܘܟܬܐ ܕܐܡܪ ܠܘܩܐ ܒܠܚܘܕ‬ ‫ܡܬܝܕܥܐ‪ .‬ܐܠܐ ܘܐܦ ܡܢ ܐܝܠܝܢ ܕܐܡܪ ܡܬܝ )‪̇ ] (fol. 10v‬ܗܘ ܓܝܪ ܕܐܬܝܠܕ ̇‬ ‫ܒܗ[ ‪ 54‬ܡܢ‬ ‫ܪܘܚܐ ܗܘ ܕܩܘܕܫܐ ܘܐܫܬܟܚܬ ܒܛܢܐ ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ‪.‬‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܐܬܐ ܪܘܚܐ ܕܩܘܕܫܐ‬ ‫̇‬ ‫̈‬ ‫ܡܢܗ ܠܘܛܬܐ ̇ܗܝ ܕܥܠܬ‬ ‫ܣܓܝܐܬܐ‪ .‬ܐ` ܐܝܟܢܐ ܕܢܪܝܡ‬ ‫ܠܘܬ ܡܪܝܡ‪ .‬ܐܡܪܝܢܢ ܡܛܠ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܒܥܩܬܐ ܬܐܠܕܝܢ ܒܢܝܐ‪ .‬ܘܢܕܟܝܗ ܬܘܒ ܘܢܩܕܫܝܗ‪ .‬ܒ` ܐܝܟܢܐ ܕܠܒܪܐ‬ ‫ܥܠ ܚܘܐ‪.‬‬ ‫ܢܓܫܡ‪ .‬ܡܛܠ ܕܒܟܠܗܘܢ ܣܘܥ�ܢܐ ܕܐܬܒܪܝܘ‪ .‬ܗܢܐ ܛܟܣܐ ܐܬܢܛܪ‪ .‬ܐܒܐ ܡܢ ܦܩܕ‬ ‫ܕܢܬܒ�ܝܢ ܒ�ܝܬܐ‪ .‬ܒܪܐ ܕܝܢ܇ ܒܪܐ ܐܢܝܢ‪ .‬ܪܘܚܐ ܕܝܢ܇ ܕܒܪ ܘܫܡܠܝ ܐܢܝܢ‪ .‬ܗܟܘܬ ܘܗܪܟܐ‪.‬‬ ‫]ܐܒܐ ܦܩܕ[ ܕܢܬܓܫܡ ܒܪܐ‪ .‬ܡܛܠ ܦܘܪܩܢܢ‪ .‬ܒܪܐ ܕܝܢ ܐܬܓܫܡ‪ .‬ܪܘܚܐ ܕܝܢ ܓܫܡܗ‬ ‫ܠܒܪܐ‪̇ .‬‬ ‫ܒܗܝ ܕܠܦܓܪܐ ̇ܗܘ ܕܐܬܚܝܕ ܠܗ ܩܢܘܡܐܝܬ ܒܪܐ‪̇ .‬ܗܘ ܪܘܚܐ ܩܕܝܫܐ ܓܒܠܗ ܡܢ‬ ‫̇‬ ‫ܒܬܘܠܬܐ‪ .‬ܘܗܟܢܐ ܡܠܝ ܠܗ ܕܘܟܬ ܓܒܪܐ‪.‬‬ ‫ܘܬܐܠܕܝܢ ܒܪܐ‪.‬‬

‫ܓ` ܐܬܐ ܪܘܚܐ ܕܩܘܕܫܐ ܠܘܬ ܒܬܘܠܬܐ ܐܝܟܢܐ ܕܗܘ ܒܪܐ ܢܩܒܠܝܘܗܝ ܩܕܡܐܝܬ‬ ‫ܘܢܬܡܫܚ ܘܢܬܩܕܫ ܒܗ ܒܒܣܪܐ‪ .‬ܘܒܬܪܟܢ ܢܬܠܝܘܗܝ ܠܢ ܒܡܥܡܘܕܝܬܐ‪ .‬ܩܒܠ ܗܟܝܠ‬ ‫ܥܠܘܗܝ ܗܘ ܒܪܐ‪ .‬ܕܢܬܡܫܚ ܘܢܬܩܕܫ ܒܒܣܪ ܒܪܘܚܐ ܕܩܘܕܫܐ ܟܕ ܒܪ ܟܝܢܗ ܕܪܘܚܐ‬ ‫ܚܕܘܬܐ ‪Mardin Ms.‬‬ ‫‪ is a scribal error as he was‬ܚܟܡܐ ܐܢܐ ‪ p. 265. I think‬ܠܐ ܝܕܥܐ ܐܢܐ ‪Harklean reads:‬‬ ‫‪trying to make the passive participle form of the Peshitta into an active participle form of a‬‬ ‫‪ could represent a dif‬ܚܟܡܐ ܐܢܐ ‪different root which occurs in the Harklean. Alternatively,‬‬‫‪ferent reading of the Harklean. This verse is lacking in Old Syriac.‬‬ ‫‪.‬ܢܓܢ ‪ is more commonly written as‬ܢܐܓܢ ‪53 The word‬‬ ‫‪54 Reconstructed based on the Peshitta text.‬‬ ‫‪51‬‬ ‫‪52‬‬

‫‪299‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̇‬ ‫ܡܠܦܢܐ ܬ̈ܪܝܨܝ ܫܘܒܚܐ‪ .‬ܩܘܪܝܠܘܣ‬ ‫ܩܒܠܗ‪ .‬ܐܡܪܘ ܓܝܪ‬ ‫ܐܝܬܘܗܝ‪ .‬ܘܗܕܐ ܡܛܠܬܢ‬ ‫ܘܣܐܘܝܪܐ ܡܛܠ ܒܪܐ‪ .‬ܐܘܟܝܬ ܡܠܬܐ ܐܠܗܐ‪ .‬ܗܟܢܐ ܕܡܛܠ ܕܗܘܐ ܐܕܡ ܬܪܝܢܐ‪.‬‬ ‫ܘܒܟܠ ܡܕܡ ܗܘܐ ܠܢ ܪܝܫܝܬܐ‪ .‬ܐܝܟܢܐ ܕܐܡܪ ܗܘܐ ܫܠܝܚܐ ܦܐܘܠܘܣ ܗܘ ܓܝܪ‬ ‫ܩܕܡܐܝܬ ܩܒܠܗ ܠܪܘܚܐ ܩܕܝܫܐ ܒܒܣܪ‪ .‬ܟܕ ܐܓܢ ܒܒܬܘܠܬܐ‪ .‬ܘܒܬܪܟܢ ܝܗܒܗ ܠܢ ܕܢܘܠܕ‬ ‫ܠܢ ܪܘܚܢܐܝܬ ܒܡܥܡܘܕܝܬܐ ܘܢܩܕܫ ܠܢ‪ .‬ܘܢܥܒܕ ܠܢ ̈‬ ‫ܒܢܝܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܝܗܒ‬ ‫̈‬ ‫ܕܒܢܝܐ ܕܐܠܗܐ ܢܗܘܘܢ‪ .‬ܕ` ܬܘܒ ܐܬܬ ܪܘܚܐ ܐܝܟܢܐ ܕܟܕ ܫܡܥܐ‬ ‫ܠܗܘܢ ܫܘܠܛܢܐ‬ ‫̇‬ ‫̇‬ ‫ܡܪܝܡ ܡܢ ܡܠܐܟܐ‪ .‬ܕܪܘܚܐ ܩܕܝܫܐ ܐܬܐ ܠܘܬܗ ܬܫܪ ܕܗܘܐ ܒܗ ܒܛܢܐ ܕܠܐ ܙܘܘܓܐ‪.‬‬ ‫̈‬ ‫ܕܒܬܘ ̇‬ ‫]ܟܕ ܢܛܝܪܝܢ[ ‪̈ 55‬‬ ‫ܠܝܗ‪ .‬ܪܘܚܐ ܓܝܪ ܕܐܠܗܐ‪ .‬ܟܠ ܕܨܒܐ ܕܢܥܒܕ ܡܫܟܚ‪.‬‬ ‫ܛܒܥܐ‬ ‫)‪» (1:35a‬ܘܚܝܠܗ ܕܥܠܝܐ ܢܓܢ* ܥܠܝܟܝ‪̄ «.‬ܗ‪ :‬ܚܝܠܗ ܓܝܪ ܕܥܠܝܐ‪ .‬ܠܡܠܬܐ ܐܠܗܐ ܩܪܐ‬ ‫ܗܪܟܐ ܡܠܐܟܐ‪ .‬ܘܣܗܕ ܠܗܕܐ ܝܘܚܢܢ ܕܐܡܪ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ .‬ܘܦܘܠܘܣ ܕܐܟܬܒ‬ ‫»ܕܡܫܝܚܐ ܚܝܠܐ ܘܚܟܡܬܐ ܕܐܠܗܐ ܐܒܐ« ‪56.‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܐܝܬ ܠܗ ܠܡܠܬܐ ܐܠܗܐ‪ .‬ܠܘ ܫܡܐ‬ ‫ܫܡܗܐ‬ ‫ܡܬܒܥܐ ܕܡܛܠ ܡܢܐ ܟܕ‬ ‫ܐܚܪܢܐ ܐܡܪ ܡܠܐܟܐ ܠܡܪܝܡ‪ .‬ܕܢܓܢ ܥܠܝܟܝ‪ .‬ܐܠܐ ܐܢ ܚܝܠܐ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܟܕ‬ ‫ܫܡܥܐ ܡܪܝܡ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܬܫܪ ܕܡܫܟܚ ܚܝܠܐ ܕܥܠܝܐ‪ .‬ܕܢܬܒܛܢ ̇‬ ‫ܒܗ ܕܠܐ ܙܘܘܓܐ‬ ‫ܛܒܥܝ ̇ܗ‪ .‬ܡܛܠ ܓܝܪ ܕܥܠ ܣܘܥܪܢܐ ܕܥܒܪ ܠܟܠܗ̇‬ ‫̇‬ ‫̈‬ ‫ܡܢܗ ܟܕ ܢܛܝܪܝܢ‬ ‫ܘܢܬܝܠܕ‬ ‫̇‬ ‫ܡܬܡܨܝܢܘܬܐ ܕܚܝܠܐ ܥܠܝܐ‪ .‬ܘܡܛܠ ܗܕܐ ܚܝܠܗ ܕܥܠܝܐ ܐܡܪ ܠܗ ܘܠܘ ܒܪܗ ܕܥܠܝܐ‬ ‫ܐܘ ܚܟܡܬܗ ܕܥܠܝܐ ܐܘ ܡܠܬܗ ܕܥܠܝܐ‪ .‬ܐܢ ܡܢ ܠܒ�ܝܬܐ ܡܢ ܠܐ ܡܕܡ ܒܪܐ ܐܢܝܢ‬ ‫ܚܝܠܗ ܕܥܠܝܐ‪ . 57‬ܐܝܟ ̇ܗܝ ܕܟܠ ܒܐܝܕܗ ܗܘܐ‪ .‬ܐܦ ܒܟܝ ܕܝܠܟܝ ܡܫܟܚ ܕܢܬܒܛܢ ܕܠܐ‬ ‫̈‬ ‫ܛܒܥܝܟܝ‪.‬‬ ‫ܙܘܘܓܐ‪ .‬ܘܢܬܝܠܕ ܡܢܟܝ ܟܕ ܢܛܝܪܝܢ‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܓܢ ܥܠܝܟܝ‪̄ «.‬ܗ‪ :‬ܢܣܛܘ̈ܪܝܢܘ ܡܢ‬ ‫̇‬ ‫ܒܓܘܗ‪ .‬ܚܢܢ ܕܝܢ‬ ‫ܐܬܐ ܠܘܬ ܒܬܘܠܬܐ‪ .‬ܒܪܢܫܐ ܒܪܐ‬ ‫ܐܡܪܝܢ‪ .‬ܕܪܘܚܐ ܕܩܘܕܫܐ ܟܕ‬ ‫ܼ‬ ‫ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܐܢ ܗܕܐ ܥܒܕ ܪܘܚܐ‪ .‬ܠܘ ܡܕܡ ܚܕܬܐ ܥܒܕ‪ .‬ܗܐ ܓܝܪ ܐܠܗܐ ܥܒܕ‬ ‫ܒܪܐ ̈‬ ‫ܥܘܠܐ ܒܓܘ ܟ�ܣܬܐ‬ ‫ܠܐܕܡ ܡܢ ܥܦܪܐ‪ .‬ܘܠܚܘܐ ܐܬܩܢ ܡܢ ܐܠܥܐ‪ .‬ܘܗܐ ܝܘܡܢ ̇‬ ‫ܐܡܝܢܐܝܬ‪ .‬ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܐܢ ܒܪܢܫܐ ܒܪܐ ܪܘܚܐ ܩܕܝܫܐ‪ .‬ܗܝܡܢܘܬܐ ܕܡܪܝܡ‬ ‫ܘܕܝܘܣܦ ܠܐ ܫܘܝܐ ܠܩܘܠܣܐ )‪̇ . (fol. 11r‬‬ ‫ܒܗܝ ܕܗܝܡܢܘ ܕܠܒܪܢܫܐ ܒܪܐ ܪܘܚܐ ܩܕܝܫܐ‬ ‫̇‬ ‫ܒܟܪܣܐ ]ܕܒܬܘܠܬܐ ܘܐܦܠܐ[ ‪ 58‬ܚܢܢ ܟ�ܝܣܛܝܢܐ ܐܝܬܝܗ ܗܝܡܢܘܬܐ ܕܝܠܢ ܡܕܡ‪ .‬ܟܕ‬ ‫̇‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ‪.‬‬ ‫ܗܟܢܐ ܡܗ]ܝܡܢܝܢܢ ܕܒܪܢܫܐ[ ‪ 59‬ܒܪܐ ܪܘܚܐ ܕܩܘܕܫܐ‬ ‫ܿ‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ‪ .‬ܥܡ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܟܕ ܡܬܦܚܡ ]‪ [+‬ܥܒܕܐ ܕܒܪܢܫܐ ܐܬܒܪܝ‬ ‫̈‬ ‫ܚܝܠܗ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܙܥܘܪܐ ܘܒܨܝܪ ܡܫܬܟܚ‪ .‬ܡܛܠ ܕܐܢ ܥܠܡܐ ܟܠܗ ܕܫܡܝܢܐ‬ ‫̈‬ ‫ܘܟܝܢܐ ̈ܪܘܪܒܐ ܕܒܗ‪ .‬ܒܪܡܙܐ ܒܠܚܘܕ ܕܨܒܝܢܗ ܕܐܠܗܐ ܐܬܒܪܝܘ‪.‬‬ ‫ܘܕܐ̈ܪܥܢܝܐ‪.‬‬ ‫ܘܐܬܬܥܒܪ ܡܢ ܠܐ ܝܬܐ ܠܝܬܐ‪ .‬ܡܬܕܡܪܝܢܢ ܒܪܘܚܐ ܩܕܝܫܐ‪ .‬ܕܒܪܐ ܚܕ ܒܪܢܫܐ ܒܟܪܣܐ‬ ‫ܕܒܬܘܠܬܐ ܕܠܐ ܙܘܘܓܐ‪ .‬ܘܐܟܡܢ ܕܨܒܘܬܐ ܪܒܬܐ ܘܚܕܬܐ ܥܒܕ‪ .‬ܐܠܐ ܒܗܕܐ ̣ܗܘ‬ ‫ܡܬܕܡܪܝܢܢ ܒܚܝܠܗ ܕܪܘܚܐ ]‪ [+‬ܟܐܢܐܝܬ‪̇ .‬‬ ‫ܒܗܝ ܕܓܫܡܗ ܡܢ ܒܬܘܠܬܐ ܠܒܪܐ ܒܪܟܝܢܗ‬ ‫‪Reconstructed based on many occurances in the text below.‬‬ ‫‪The wording of the quotation from Paul, 1 Cor. 1:24 does not correspond to the Pe-‬‬

‫‪55‬‬ ‫‪56‬‬

‫‪shitta.‬‬

‫‪ is a scribal mistake. Based on the common sense of the argument,‬ܥܠܝܐ ‪57 Certainly,‬‬ ‫‪. Cf. Bar Salibi, 247.‬ܕܒܪܢܫܐ ‪and based on Bar Salibi’s citation, it must be read as‬‬ ‫‪58 Reconstructed based on Bar Salibi’s quotation of Moshe Bar Kepha, Bar Salibi, 247.‬‬ ‫‪59 Reconstructed based on Bar Salibi’s quotation of Moshe Bar Kepha, Bar Salibi, 247.‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܕܐܒܐ‪ .‬ܘܚܘܝܗ ]‪̇ [++‬ܗܝ ܕܥܒܪܐ ܠܟܠ ܬܗ̈ܪܝܢ ܘܕܘܡ�ܝܢ‪̇ .‬ܗܝ ܓܝܪ ܕܒܪܐ ܪܘܚܐ ܕܩܘܕܫܐ‬ ‫̇‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ ܕܠܐ ܙܘܘܓܐ‪.‬‬ ‫ܒܪܢܫܐ‪.‬‬ ‫ܠܐ ܪܡܐ ܘܡܥܠܝܐ ܘܬܡܝܗܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܠܒܪܐ ܩܕܝܫܐ ܒܪ ܟܝܢܗ ܕܐܒܐ ܓܫܡܗ ܪܘܚܐ‬ ‫ܡܢ ܒܬܘܠܬܐ ܩܕܝܫܬܐ ܘܚܘܝܗ ܒܪܢܫܐ‪ .‬ܡܛܠ ܗܕܐ ܬܗܪܝܢܢ ܘܡܬܕܡܪܝܢܢ ܒܚܝܠܗ‬ ‫ܕܪܘܚܐ ܡܨܐ ܟܠ ܕܗܕܐ ܥܒܕ‪ .‬ܘܠܘ ܒܗ ܒܠܚܘܕ ܓܝܪ ܬܗܪܝܢܢ‪ .‬ܐܠܐ ܐܦ ܒܒܪܐ‪ .‬ܘܟܕ‬ ‫ܐܝܬܘܗܝ ܐܠܗܐ ܒܟܝܢܗ‪ .‬ܗܘܐ ܒܣܪܐ ]ܟܕ ܠܐ ܐܫܬܚܠܦ[‪ .‬ܬܕܡܘܪܬܐ ܥܦܝܦܬܐ ܓܝܪ‬ ‫ܗܘܬ ܬܡܢ‪ .‬ܐܠܗܐ ܐܡܪ ܐܢܐ ܕܐܬܒܛܢ ܒ]ܟܪܣܐ ܕܠܐ ܙܘܘܓܐ[‪ .‬ܪܒܐ ̇ܗܝ ܕܐܠܗܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܘܠܐ ܬܘܒ ܕܥܝܕܐ ܡܛܠ ܕܕܠܐ ܙܘܘܓܐ ܐܬܒܛܢ‪.‬‬ ‫ܐܬܒܛܢ‪̇ .‬ܗܝ ܕܠܐ ܕܟܝܢܐ‬ ‫ܘܐܢ ܐܪܐ ܠܘ ܕܟܝܢܐ ܘܠܐ ܕܥܝܕܐ ܐܝܬܘܗܝ ܒܛܢܐ ܗܢܐ ܘܡܘܠܕܐ‪ .‬ܠܐ ܙܕܩ ܕܢܕܥ ܐܠܘ‬ ‫ܚܘܫܒܐ ̈‬ ‫̈‬ ‫ܘܡܠܐ ܕܟܝܢܐ ܘܕܥܝܕܐ‪ .‬ܘܡܛܠ ܕܐܪܙܐ ܐܝܬܘܗܝ ܚܕܬܐ‪ .‬ܢܩܒܠܝܘܗܝ‬ ‫ܐܡܪ ܐܢܐ‬ ‫ܒܚܘܫܒܐ ܚܕܬܐ‪ .‬ܘܒܗܝܡܢܘܬܐ ܚܕܬܐ ܕܠܐ ܒܨܝܐ ܘܡܥܩܒܐ ܐܘ ܡܬܚܪܝܐ‪.‬‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܢܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܐܓܢ ܥܠܝܟܝ‪̄ 60 «.‬ܗ‪ :‬ܬܐܕܘܪܘܣ ܡܢ‬ ‫̈‬ ‫ܩܢܘܡܐ ܕܒܪܐ ܘܕܪܘܚܐ ܢܚܬܘ ܠܘܬ ܒܬܘܠܬܐ‪ .‬ܐܠܐ‬ ‫ܢܣܛܘܪܝܢܐ ܐܡܪ‪ .‬ܕܠܘ‬ ‫ܡܥܒܕܢܘܬܐ ܕܝܠܗ ܕܪܘܚܐ‪ .‬ܘܡܬܡܨܝܢܘܬܐ ܕܒܪܐ‪ .‬ܐܡܪ ܓܝܪ ̇‬ ‫ܕܗܝ ܕܐܡܪ ܡܠܐܟܐ‬ ‫ܠܘܬ ܒܬܘܠܬܐ ܕܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ‪ .‬ܠܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܐܡܪ ܕܐܬܬ ܠܘܬ‬ ‫ܒܬܘܠܬܐ‪ .‬ܘܒܪܐ ̇‬ ‫ܠܗܘ ܒܪܢܫܐ ܚܕܬܐ ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪̇ .‬ܗܝ ܬܘܒ ܠܡ ܕܐܡܪ ܕܚܝܠܗ‬ ‫̈‬ ‫̇‬ ‫ܕܥܠܝܐ ܢܐܓܢ ܥܠܝܟܝ‪ .‬ܠܡܬܡܨܝܢܘܬܐ ܕܟܝܢܐ ܐܠܗܝܐ ܡܠܬܐ ܒܟܠܗܝܢ ܐܡܪ܇ ܐܝܟ ܗܝ‬ ‫ܕܡܪܝܐ ܥܒܕ ܐܪܥܐ ܒܚܝܠܗ ܘܐܝܟ ̇ܗܝ ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ ܚܝܠܬܢܐ‪ .‬ܚܢܢ ܕܝܢ‬ ‫ܐܡܪܝܢܢ ܠܘܬܗ‪ .‬ܗܟܢܐ ܕܚܝܠܗ ܟܝܬ ܘܡܬܡܨܝܢܘܬܗ ܕܒܪܐ ܘܪܘܚܐ‪ .‬ܠܘ ܐܚ�ܢܐ ܐܢܘܢ‬ ‫ܡܢܗܘܢ‪̇ .‬‬ ‫̈‬ ‫ܦܫܝܛܐ‪ .‬ܐܢ ܕܝܢ ܚܝܠܗܘܢ ܘܡܬܡܨܝܢܘܬܗܘܢ‬ ‫ܒܗܝ ܕܠܘ ܡ�ܟܒܐ ܐܢܘܢ‪ .‬ܐܠܐ‬ ‫̈‬ ‫ܕܩܢܘܡܐ ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܐܚ�ܢܐ ܐܝܬܝܗܘܢ ܡܢܗܘܢ‪ .‬ܡ�ܟܒܐ ܡܫܬܟܚܝܢ‪ .‬ܬܘܒ‬ ‫ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܢܗܘܐ ̇‬ ‫ܕܗܝ ܕܪܘܚܐ ܕܩܘܕܫܐ ܢܐܬܐ ܠܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܡܦܫܩ‬ ‫̇‬ ‫ܬܐܕܘܪܘܣ‪̇ .‬ܗܝ ܕܝܢ ]ܕܚܝܠܗ[ ܕܥܠܝܐ‪ .‬ܐܝܟܢܐ ܡܦܫܩ ܠܗ ܡܬܡܨܝܢܘܬܗ ܕܒܪܐ‪ .‬ܘܕܝܘܚܢܢ‬ ‫̇‬ ‫ܒܟܪܣܗ‬ ‫ܗܘ ܩܢܘܡܗ ܕܒܪܐ ܘܩܢܘܡܐ ܕܪܘܚܐ ܢܚܬܘ ܠܘܬ ܒܬܘܠܬܐ ]ܐܡܪ ‪+‬‬ ‫ܼ‬ ‫̇‬ ‫ܕܒܬܘܠܬܐ‪ .‬ܘܝܕܝܥܐ ܕܝܢ ܕܩܢܘܡܗ ܕܒܪܐ[ ܡܢ ܗܝ ܕܝܘܚܢܢ ܘܦܐܘܠܘܣ )‪ (fol. 11v‬ܗܟܢܐ‬ ‫ܐܡܪܘ‪ .‬ܠܩܢܘܡܗ ܗܟܝܠ ܕܒܪܐ ܐܡܪ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ .‬ܗܟܘܬ ܘܦܐܘܠܘܣ‬ ‫ܠܩܢܘܡܗ ܕܒܪܐ ܐܡܪ ܕܫܕܪ ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ ܡܢ ܐܢܬܬܐ‪.‬‬ ‫ܘܥܠ ܒܪܗ ̇ܗܘ ܕܐܬܝܠܕ ܒܒܣܪ ܡܢ ܙܪܥܐ ܕܒܝܬ ܕܘܝܕ‪ .‬ܐܝܟܢܐ ܓܝܪ ܕܠܐ ܡܒܨܪܐ ܠܗ‬ ‫ܘܗܘ ܐܝܬܘܗܝ ܥܠܬܐ ܕܝܠܗ‬ ‫ܠܒܪܐ ̇ܗܝ ܕܝܠܝܕ ܡܢ ܐܒܐ‪ .‬ܘܐܝܬܘܗܝ ܥܠܬܢܐ ܕܡܢܗ‪.‬‬ ‫ܼ‬ ‫ܗܟܢܐ ܠܐ ܡܒܨܪܐ ܠܗ ܠܒܪܐ ̇ܗܝ ܕܗܘܐ ܒܣܪܐ ܘܐܬܒܪܢܫ ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪.‬‬ ‫ܘܐܝܟܢܐ ܕܠܐ ܡܙܥܪܐ ܠܗ ܠܪܘܚܐ ܩܕܝܫܐ ̇ܗܝ ܕܡܢ ܐܒܐ ܿܢܦܩ ܘܐܝܬܘܗܝ ܥܠܬܢܐ‬ ‫ܕܝܠܗ‬ ‫̇̇‬ ‫ܘܗܘ[ ܐܝܬܘܗܝ ܥܠܬܐ ܕܝܠܗ‪ .‬ܗܟܢܐ ܠܐ ܡܙܥܪܐ ܠܗ ̇ܗܝ ܕܢܚܬ ܠܟܪܣܐ‬ ‫ܕܡܢܗ ]‪̣ .‬‬ ‫̇‬ ‫ܡܢܗ ܠܒܪܐ‪ .‬ܡܕܝܢ ܠܐ ܙܕܩ ܠܢ ܢܩܢܛ ܡܢ ܐܝܠܝܢ ܕܠܝܬ ܒܗܝܢ‬ ‫]ܕܒܬܘ[ܠܬܐ ܘܓܫܡܗ‬ ‫̈‬ ‫̈‬ ‫ܕܦܐܝܢ‬ ‫ܕܦܐܝܢ ܠܐܠܗܐ‪ .‬ܘܢܬܠ ܐܢܘܢ ܠܒܪܢܫܐ‪ .‬ܐܘ ܐܝܠܝܢ‬ ‫ܩܢܛܐ‪ .‬ܘܢܣܒ ܣܘܥ�ܢܐ‬ ‫ܠܩܢܘܡܗ ܕܡܠܬܐ ܟܝܬ ܘܕܪܘܚܐ‪ .‬ܘܢܬܠ ܐܢܝܢ ܠܡܥܒܕܢܘܬܐ ܘܠܡܬܡܨܝܢܘܬܐ ܕܒܪܐ‬ ‫‪, while in the Peshitta it‬ܪܘܚܐ ܕܩܘܕܫܐ ܢܐܬܐ ‪60 The Holy Spirit is used here as masculine‬‬ ‫‪. For the changing treatment of the grammatical gender‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ‪is the feminine‬‬ ‫‪of the Holy Spirit, see S. Brock, “The Holy Spirit as Feminine in early Syriac literature,” in‬‬ ‫‪his The Holy Spirit in the Syrian Baptismal Tradition, Gorgias Liturgical Studies 4 (Piscataway,‬‬ ‫‪NJ: Gorgias Press, 2008), 175–88.‬‬

‫‪301‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘܕܪܘܚܐ‪.‬‬ ‫̇‬ ‫ܐܬܝܕܥܬ ܡܕܝܢ‪ .‬ܕܗܝ ܕܐܡܪ ܡܠܐܟܐ ܕܪܘܚܐ ܕܩܘܕܫܐ ܢܐܬܐ ܠܩܢܘܡܗ ܕܪܘܚܐ ܐܡܪ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܠܟܪܣܗ‬ ‫ܘܗܝ ܕܚܝܠܗ ܕܥܠܝܐ ܢܓܢ ܥܠܝܟܝ ܠܗ ܠܩܢܘܡܗ ܕܒܪܐ ܩܪܐ‪ .‬ܬ̈ܪܝܗܘܢ ܓܝܪ ܢܚܬܘ‬ ‫ܕܒܬܘܠܬܐ ܟܕ ܒܪܐ ܡܢ ܐܬܓܫܡ‪ .‬ܪܘܚܐ ܕܝܢ ܓܫܡܗ ܕܠܐ ܕܝܢ ܐܬܒܨܪ ܐܘ ܐܨܛܐܝ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܣܓܝܐܬܐ‬ ‫ܡܢܗ܆ ܒܝܕ‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ ܘܐܬܒܣܪ‬ ‫ܐܘܟܝܬ ܐܫܬܚܠܦ ܒܪܐ ܟܕ ܐܓܢ‬ ‫ܚܘܝܢܢ ̇‬ ‫ܒܗܘ ]ܕܡܬܝ[‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܐܓܢ ܥܠܝܟܝ‪̄ «.‬ܗ‪ :‬ܡܢܗܘܢ ܡܢ‬ ‫ܕܗ̈ܪܛܝܩܘ ܐܡܪܝܢ ܕܪܘܚܐ ܕܩܘܕܫܐ ܗܝܟܠܐ ܒܢܐ ܒܡܪܝܡ‪ .‬ܘܒܝܬ ܡܫܪܝܐ ܘܐܬܐ ܒܪܐ‬ ‫ܘܫܪܐ ܒܗ‪ .‬ܐܚ�ܢܐ ܓܝܪ ܡܢܗܘܢ ܐܡܪܘ‪ .‬ܕܐܘܪܓܢܘܢ ܬܩܢ ܠܗ ܒܒܬܘܠܬܐ‪ .‬ܘܐܬܐ‬ ‫ܡܠܬܐ ܕܢܥܒܕ ܒܗ ܐܝܠܝܢ ܕܨܒܐ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܠܐ ‪ 61‬ܚܕܐ ܡܢ ܗܠܝܢ ܬ̈ܪܥܝܬܐ‬ ‫̈ܪܫܝܥܬܐ ̈‬ ‫̇‬ ‫ܡܢܗ‬ ‫ܗܘܝ ܬܡܢ‪ .‬ܐܠܐ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܠܗ ܠܡܠܬܐ ܕܫܪܐ ܒܒܬܘܠܬܐ ܓܫܡ‬ ‫ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܘܐܝܟ ܕܫܕܪܗ ܐܒܐ ܠܘܬ ܒܬܘܠܬܐ ܕܠܐ ]ܫܘܢܝܐ[‪ 62 .‬ܗܟܢܐ ܓܫܡܗ‬ ‫ܡܢܗ ܪܘܚܐ ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܘܐܝܟ ܕܠܐ ܙܥܪ ܒܪܐ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܫܕܪ ܐܒܐ‪ .‬ܗܟܢܐ ܘܠܐ ̇ܗܝ‬ ‫ܕܓܫܡܗ ܪܘܚܐ ܚܘܝܬܗ ܕܠܘ ܒܪ ܟܝܢܗ ܕܪܘܚܐ ܐܝܬܘܗܝ‪.‬‬ ‫ܐܠܐ ܡܫܐܠܝܢ ܠܢ ܕܐܝܟܢܐ ܫܪܐ ܡܠܬܐ ܐܠܗܐ ܒܒܬܘܠܬܐ ܘܐܡܪܝܢܢ‪ .‬ܐܝܟ ܕܫܪܐ‬ ‫̈‬ ‫ܙܠܝܩܐ ܕܫܡܫܐ ܒܥܠܡܐ ܟܕ ܐܝܬܝܗܘܢ‬ ‫ܒܒ�ܝܬܐ ܟܕ ܐܝܬܘܗܝ‪ .‬ܒܐܒܘܗܝ‪ .‬ܘܐܝܟ ܕܫܪܝܢ‬ ‫ܒܐܣܦܝܪܐ ܕܝܠܗܘܢ‪ .‬ܘܐܦܢ ܓܝܪ ܒܒ�ܝܬܐ ܫܪܝܪܐܝܬ ܫܪܐ ܡܠܬܐ ܐܠܗܐ‪ .‬ܐܠܐ‬ ‫̇‬ ‫ܕܡܢܗ‪.‬‬ ‫ܒܒܬܘܠܬܐ ܟܕ ܫܪܐ‪ .‬ܩܢܘܡܐܝܬ ܐܬܚܝܕ ܗܘܐ ܠܒܣܪܐ ܡܢܦܫܐ ܘܡܡܕܥܐ‬ ‫̈‬ ‫ܙܠܝܩܐ ܕܟܕ ܫܪܝܢ ܫܪܝܪܐܝܬ ܒܥܠܡܐ‪ .‬ܐܠܐ ܒܐܣܦܝܪܐ ܡܚܝܕܝܢ‪63 .‬‬ ‫ܐܝܟ‬ ‫̄‬ ‫)‪» (1:35a‬ܪܘܚܐ ܕܩܘܕܫܐ ܬܐܬܐ ܘܚܝܠܗ ܕܥܠܝܐ ܢܐܓܢ ܥܠܝܟܝ‪ «.‬ܗ‪ :‬ܗ̈ܪܛܝܩܐ ܡܢ‬ ‫ܐܡܪܝܢ ܕܐܬܓܒܠ ܥܘܠܐ ܩܕܡܐܝܬ ̇‬ ‫ܒܗ ܒܒܬܘܠܬܐ ܒܝܕ ܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‬ ‫̈‬ ‫̈‬ ‫ܒܗܕܡܐ ܘܒܨܘ̈ܪܬܐ‪ .‬ܗܝܕܝܢ ܐܓܢ ̇‬ ‫ܒܗ ܡܠܬܐ ܐܠܗܐ‪ .‬ܡܠܦܢܐ‬ ‫ܘܒܬܪ ܡܢ ‪ 64‬ܕܐܫܬܡܠܝ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܝܢ ܒܚܝ�ܐ ܘܬ̈ܪܝܨܝ ܫܘܒܚܐ ܠܗܕܐ ܡܣܠܝܢ ܘܕܚܩܝܢ ܠܗ‪ .‬ܒܗܝ ܕܐܝܬܝܗ ܪܫܝܥܬܐ‪ .‬ܟܕ‬ ‫ܗܢܘ ܐܡܪܝܢ‪ .‬ܗܟܢܐ ܦܝܠܟܣܝܢܐ ܡܢ ܕܡܒܘܓ ܐܡܪ ܕܡܠܬܐ ܐܠܗܐ ]ܘܒܣܪܐ ̇ܗܘ[‬ ‫̇‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ‪ .‬ܟܕ‬ ‫ܕܡܢ ܡܪܝܡ ܐܟܚܕܐ )‪ (fol. 12r‬ܫܘܝܐܝܬ܆ ܪܗܛܘ ܠܘܬ ܚܕܝܘܬܐ‬ ‫ܠܝܬ ܒܗܘܢ ]ܕܩܕܝܡ[ ܠܚܒܪܗ‪ .‬ܘܒܬܪ ܕܗܘܐ ܡܠܬܐ ܒܣܪܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܘܟܬܪ ‪65‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܗܕܡܐ ܘܨܘ̈ܪܬܐ‪ .‬ܩܒܠ ܢܦܫܐ‬ ‫ܝܘܡܝܢ‬ ‫ܝܘܡܝܢ ܘܐܫܬܡܠܝ ܒܗܠܝܢ ܐܪܒܥܝܢ‬ ‫ܐܪܒܥܝܢ‬ ‫̈‬ ‫̈‬ ‫ܡܠܝܠܬܐ‪ .‬ܐܝܟ ܛܟܣܐ ܕܟܝܢܐ ܕܒܢܝܢܫܐ‪ .‬ܕܒܬܪ ܕܡܫܬܡܠܐ ܦܓܪܐ ܒܗܕܡܐ‬ ‫ܝܘܡܝܢ ܡܩܒܠ ܢܦܫܐ‪ .‬ܘܡܫܪܪ ̇‬ ‫̈‬ ‫ܠܗ ܠܡܠܬܗ ܼܗܘ ܦܝܠܟܣܝܢܐ ܟܕ‬ ‫ܘܒܨܘ̈ܪܬܐ‪ .‬ܠܐܪܒܥܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܡܢ ̇ܗܝ ܕܐܡܪ ܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ .‬ܘܟܕ‬ ‫ܐܡܪ ܗܟܢܐ‬ ‫ܒܗܝ ܕܗܘܐ ܒܣܪܐ‪̇ .‬‬ ‫̇‬ ‫ܒܗܝ ܕܐܬܚܝܕ ܠܒܣܪܐ‪ .‬ܩܕܡܐܝܬ‪ .‬ܐܡܪ ܒܗܠܝܢ ܐܪܒܥܝܢ ܝܘܡܝܢ̈‬ ‫‪.‬ܕܘܠܐ ‪Due to scribal error, it was written‬‬ ‫‪ as attested‬ܫܘܢܝܐ ‪, which I think it is a scribal error for‬ܫܘܘܝܐ ‪The manuscript reads‬‬ ‫‪in the later writing of Bar Salibi, 248.‬‬ ‫‪63 In the margin, there is a reference to Gregory the Theologian. Part of the text is‬‬ ‫]ܓܪ[ܓܪܝܣ ܬܐܘܠܘܓܘܣ ܐܡܪ ܡܛܠ ܐܠܗܐ ܗܘܐ ]‪ [+ + +‬ܠܟܘܠ ܟܝܢܐܝܬ‪damaged. It reads: .‬‬ ‫”‪“Gregory the Theologian said concerning God became [+++] for all naturally.‬‬ ‫ܒܬܪܟܢ ‪64 Written‬‬ ‫‪ and‬ܟܬܪ ‪, after; it was reconstructed as‬ܒܬܪ ‪65 Mistakenly written by the scribe as‬‬ ‫‪checked from Philoxenus of Mabbug (text) 36, 37.‬‬ ‫‪61‬‬ ‫‪62‬‬

‫‪302‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܕܗܘ ܒܣܪܐ ܒܗܢܘܢ‬ ‫]ܘܗܝܕܝܢ[ ܩܒܠ ܢܦܫܐ‪ .‬ܘܐܢ ܬܘܒ ܡܗܦܟ ܐܢܫ ܘܐܡܪ‪ܼ .‬‬ ‫̈‬ ‫]ܐܪܒܥܝܢ[ ‪66‬‬ ‫ܝܘܡܝܢ‪ .‬ܟܕ ܠܝܬ ܗܘܐ ܒܗ ܢܦܫܐ‪ .‬ܡܝܬܐ ܗܘܐ‪ .‬ܐܡܪ ܕܗܘ ܒܣܪܐ ܒܗ]ܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܐ̈ܪܒܥܝܢ[ ‪ 67‬ܝܘܡܝܢ‪ .‬ܠܘ ܡܝܬܐ ܐܝܬܘܗܝ ܗܘܐ ܐܠܐ ܚܝܐ‪ .‬ܕܚܝ ܗܘܐ ܒܚܝܐ ܕܐܠܗܘ]ܬܗ‬ ‫ܡܠܬܐ‪ 68 [.‬ܘܐܦ ܒܙܩܝܦܐ ܟܕ ܐܬܦܪܫܬ ܢܦܫܐ ܡܢ ܦܓܪܐ‪ .‬ܗܘ ܦܓܪܐ‪ .‬ܚܝܐ ܐܝܬܘܗܝ‬ ‫̈‬ ‫ܒܚܝܐ ܕܐܠܗܘܬܐ‪ .‬ܕܠܐ ܐܬܦܪܫܬ ܠܐ ܡܢ ܦܓܪܐ ܘܠܐ ܡܢ‬ ‫]ܗܘܐ ܕܚܝ[ ‪ 69‬ܗܘܐ‬ ‫‪70‬‬ ‫ܢܦ]ـܫܐ‪ .‬ܒܙܩܝܦܘܬܐ[ ܓܝܪ ܐܦ ܢܦܫܐ ܡܢ ܦܓܪܐ ܐܬܦܪܫܬ‪ .‬ܐܠܐ ܐܠܗܘܬܐ ܠܐ‬ ‫ܣܟ ܐܬܦܪ]ܫܬ‪ .‬ܠܐ ܡܢ ܢܦܫܐ[ ܘܠܐ ܡܢ ܦܓܪܐ‪.‬‬ ‫ܘܒܕܓܘܢ ܐܡܪ‪ .‬ܕܐܝܟܢܐ ܕܚܝ ܗܘܐ‪ .‬ܗܘ ܦܓܪܐ ̈‬ ‫ܒܚܝܐ ܕ]ܐܠܗܘܬܐ‪ .‬ܒܙܩܝܦܘܬܐ[ ܟܕ‬ ‫̈‬ ‫ܐܬܦܪܫܬ ܡܢܗ ܢܦܫܐ‪ .‬ܗܟܢܐ ܚܝ ܗܘܐ ܒܓܘ ܡܪܒܥܐ‪ .‬ܒܗܠܝܢ ‪ 71‬ܐܪܒܥܝܢ ܝܘܡܝܢ ܡܢ‬ ‫ܩܕܡ ܕܡܩܒܠ ܢܦܫܐ‪ .‬ܦܝܠܟܣܝܢܐ ܕܝܢ ܐܡܪ ܡܢ ܗܢܘܢ ܕܐܡܪܝܢ ]ܕܩܕܝܡ[ ܦܓܪܐ ܠܢܦܫܐ‬ ‫ܒܓܘ ܡܪܒܥܐ ܕܒܬܘܠܬܐ ܐܝܬܘܗܝ‪ .‬ܘܒܕܓܘܢ ܐܡܪ‪ .‬ܕܡܠܬܐ ܐܠܗܐ ܘܒܣܪܐ‬ ‫̇‬ ‫ܒܒܣܪܗ ܕܒܬܘܠܬܐ‪ .‬ܐܠܐ ܠܢܦܫܐ ܡܠܝܠܬܐ‪ .‬ܒܬܪ‬ ‫ܐܟܚܕܐ ܪܗܛܘ ܠܘܬ ܚܕܝܘܬܐ‬ ‫̇‬ ‫̈‬ ‫ܝܘܡܝܢ ܐܬܚܝܕ ܡܠܬܐ ܐܠܗܐ‪ .‬ܐܘܟܝܬ ܗܝ ܕܝܬܝܪ ܢܗܝܪܐܝܬ ܐܡܪ‪ .‬ܗܟܢܐ‬ ‫ܐܪܒܥܝܢ‬ ‫̈‬ ‫ܕܡܠܬܐ ܐܠܗܐ ܗܘܐ ܒܣܪܐ ܩܕܡܐܝܬ‪ .‬ܘܒܬܪ ܐܪܒܥܝܢ ܝܘܡܝܢ‪ .‬ܩܒܠ ܢܦܫܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܢܝܐ ܟܠܗܘܢ ]ܠܘ ܗܟܢܐ[ ܐܡܪܝܢ‪ .‬ܐܠܐ ܐܡܪܝܢ‪ .‬ܕܐܟܚܕܐ ܒܚܕ ܪܦܦ‬ ‫ܡܠܦܢܐ ܕܝܢ‬ ‫ܥܝܢܐ ܙܥܘܪܐ‪ .‬ܘܒܚܕܐ ܫܘܝܘܬܐ ܪܗܛܘ ܠܘܬ ܚܕܝܘܬܐ ܕܡܠܬܐ ܐܠܗܐ ܘܢܦܫܐ ܘܦܓܪܐ‬ ‫ܿ‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ‪ .‬ܘܠܝܬ ܒܗܘܢ ܕܩܕܝܡ ܐܘ ܒܬܪ‪ .‬ܡܛܠ ܕܐܡܪܝܢ ܕܠܐ ܩܕܝܡ ܦܓܪܐ‬ ‫̈‬ ‫ܠܢܦܫܐ ܒܓܘ ܡܪܒܥܐ ܕܐܢܬܬܐ ܠܘܬ ܩܒܥܐ ܘܩܘܝܡܐ ܕܥܘܠܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܢܝܐ ܡܛܠ ̇ܗܝ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ .‬ܡܢ‬ ‫ܡܠܦܢܐ‬ ‫ܐܡܪܝܢ ܬܘܒ ܗܠܝܢ‬ ‫̇‬ ‫‪72‬‬ ‫̇ܗܝ ܕܐܡܪ ܒܣܪܐ‪ .‬ܠܒܣܪܐ ܡܢܦܫܐ ܠܬ̈ܪܝܗܘܢ ܐܟܚܕܐ ܫܘܕܥ‪ .‬ܒܗܝ ܕܥܝܕܐ ܐܝܬ ܠܗ‬ ‫ܠܟܬܒܐ ܐܠܗܝܐ ܕܡܢ ܚܕܐ ܡܢܬܐ ܠܬ̈ܪܬܝܗܝܢ ̈‬ ‫ܡܢܘܬܐ ܡܫܘܕܥ‪ .‬ܐܝܟ ̇‬ ‫ܗܝ »ܕܠܘܬܟ ‪73‬‬ ‫ܟܠ ܒܣܪ ܢܐܬܐ‪ «.‬ܟܕ ܝܕܝܥܐ ܕܠܘ ܒܣܪܐ ܒܠܚܘܕ ܕܐܬܝܢ ܠܘܬ ܐܠܗܐ‪ .‬ܐܠܐ ܒܣ�ܐ‬ ‫ܢܦܫܬܐ‪ .‬ܐܟܚܕܐ‪ .‬ܗܟܢܐ ̇‬ ‫̈‬ ‫ܘܗܝ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪.‬‬ ‫ܟܝܬ‬ ‫ܕܡܠܬܐ ܒܣܪܐ ܘܢܦܫܐ ܗܘܐ ܐܘܟܝܬ ܐܬܚܝܕ ܠܢܦܫܐ ܘܠܦܓܪܐ‪ .‬ܚܢܢ ܕܝܢ ܗܟܝܠ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܢܝܐ ܢܩܦܝܢܢ‪74 .‬‬ ‫ܠܡܠܦܢܐ‬ ‫)‪» (1:35b‬ܡܛܠ ܗܢܐ ̇ܗܘ ܕܡܬܝܠܕ ܒܟܝ ܩܕܝܫܐ ܗܘ‪̄ «.‬ܗ‪» :‬ܡܛܠ ܗܢܐ‪ «.‬ܡܛܠ ܐܝܢܐ‪.‬‬ ‫ܝܕܝܥܐ ܕܡܛܠ ܕܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ ܒܟܝܢܐ‪ .‬ܡܛܠ ܗܢܐ ܩܕܝܫܐ ܗܘ ܒܟܝܢܗ‪.‬‬ ‫ܘܝܗܘܒܐ ܕܩܕܝܫܘܬܐ‪ .‬ܘܚܙܝ ܕܠܐ ܐܡܪ‪ .‬ܕܩܕܝܫܐ ܢܗܘܐ‪ .‬ܐܘ ܕܢܬܩܪܐ ܩܕܝܫܐ‪ .‬ܐܠܐ‬ ‫ܕܩܕܝܫܐ ܗܘ‪ .‬ܐܝܟܢܐ ܕܢܠܦ ܠܢ‪ .‬ܕܐܦ ̇ܗܝ ܕܐܡܪ ܕܢܗܘܐ ܘܢܬܩܪܐ‪ .‬ܠܘ ܡܕܡ ܕܠܝܬ ܗܘܐ‬ ‫ܠܗ ܗܘܐ ܐܘ ܩܢܐ ܘܐܬܩܪܝ‪ .‬ܐܠܐ ̇ܗܘ ܡܕܡ ܕܩܢܐ ܗܘܐ ܟܝܢܐܝܬ ܐܬܐܡܪ ܕܗܘܐ ܒܗ‬ ‫‪Reconstructed from Philoxenus of Mabbugh, 36, 37.‬‬ ‫‪Reconstructed from Philoxenus of Mabbugh, 36, 37.‬‬ ‫‪68 Reconstructed from Philoxenus of Mabbugh, 36, 37.‬‬ ‫‪69 Reconstructed from Philoxenus of Mabbugh, 36, 37.‬‬ ‫‪70 Reconstructed from Philoxenus of Mabbugh, 36, 37.‬‬ ‫ܘܗܠܝܢ ‪71 Written‬‬ ‫‪.‬ܘܠܢܦܫܐ ‪72 It is possible to be read as‬‬ ‫‪.‬ܠܘܬ ‪73 Mardin Ms 102 reads‬‬ ‫‪74 There is a lengthy note in the margin. The readable part of it does not make cohesive‬‬ ‫‪sense.‬‬ ‫‪66‬‬ ‫‪67‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܕܡܬܩܪܐ ܒܗ‪ .‬ܐܝܟ ܐܢܫܐ ܕܡܟܣܝ ܗܘܐ ܘܐܬܓܠܝ ܐܝܟ ܕܥܬܝܕܝܢܢ ܕܢܐܡܪ ܒܝܕ‬ ‫ܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ̇‬ ‫ܒܗܝ ܕܐܡܪ ܕܩܕܝܫܐ ܗܘ ܠܠܐ ܡܫܬܚܠܦܢܘܬܗ )‪ (fol. 12v‬ܐܘܕܥ‪ .‬ܟܕ ܗܕܐ ܐܡܪ‬ ‫ܿ‬ ‫ܕܗܘ ܕܡܬܒܛܢ ܒܟܝ‪ .‬ܠܐ ܡܫܬܚܠܦܢܐ ܗܘ‪ .‬ܘܟܕ ܗܘܐ ]ܡܢܟܝ[ ܠܒܪܢܫܐ ܠܐ ܡܫܬܚܠܦܢܐ‬ ‫ܒܐܠܗܘܬܗ ܡܟܬܪ‪ .‬ܐܝܟ ܓܝܪ ܐܝܟܐ ܕܩܪܐ ܟܬܒܐ‪ .‬ܠܠܐ ܡܫܬܚܠܦܢܘܬܐ ܕܐܠܗܐ‪.‬‬ ‫ܩܕܝܫܘܬܗ‪ .‬ܐܝܟ ̇ܗܝ ܕܟܬܝܒܐ ܕܐܡܪ ܐܠܗܐ ܕܩܕܝܫ ܐܢܐ‪ .‬ܘܠܐ ܐܥܘܠ ܠܡܕܝܢܬܐ‪̄ .‬ܗ‪:‬‬ ‫ܐܡܪ ܕܠܐ ܐܫܬܚܠܦܬ ܡܢ ̇ܗܝ ܕܐܝܬܝ ܠܐ ܡܣܝܟܐ ܘܠܐ ܡܬܚܡܐ‪ .‬ܐܝܟܢܐ ܕܐܣܬܢܩ‬ ‫ܥܠ ܡܕܝܢܬܐ ܘܥܠ ܒܝܬܐ ܕܒܗܘܢ ܐܫܪܐ‪ .‬ܗܟܢܐ ܘܟܕ ܩܪܝܗܝ ܡܠܐܟܐ ܠܗܢܐ ܕܐܬܒܛܢ‬ ‫ܩܕܝܫܐ ܠܐ ܡܫܬܚܠܦܢܐ ܐܘܕܥ ̇‬ ‫ܒܗܝ ܕܩܕܝܫܐ‪ .‬ܐܝܟ ܐܢܫ ܢܐܡܪ‪ .‬ܕܟܕ ܗܘܐ ܒܪܢܫܐ‪ .‬ܠܐ‬ ‫̇‬ ‫ܐܫܬܚܠܦ ܡܢ ̇ܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܘܟܕ ܗܘܐ ܦܓܪܢܐ ܗܟܘܬ ܠܐ ܐܫܬܚܠܦ‪ .‬ܡܢ ܗܝ‬ ‫ܕܐܝܬܘܗܝ ܪܘܚܢܐ‪ .‬ܘܟܕ ܐܬܓܠܝ‪ .‬ܠܐ ܐܫܬܚܠܦ ܡܢ ̇ܗܝ ܕܐܝܬܘܗܝ ܟܣܝܐ‪ .‬ܘܒܕܓܘܢ ܟܕ‬ ‫ܗܘܐ ܒܪܢܫܐ ܩܘܝ ܐܠܗܐ‪ .‬ܘܟܕ ܗܘܐ ܦܓܪܢܐ ܘܓܠܝܐ‪ .‬ܟܬܪ ܪܘܚܢܐ ܘܟܣܝܐ‪.‬‬ ‫̈‬ ‫ܐܢܫܝܢ ܥܠ ܡܠܬܐ ܕܝܠܗ ܕܡܠܐܟܐ ܟܕ ܐܡܪܝܢ‪ .‬ܕܙܕܩ ܗܘܐ ܠܗ ܕܢܐܡܪ‬ ‫ܡܗܦܟܝܢ ܗܪܟܐ‬ ‫ܕܗܘ ܕܡܬܝܠܕ ܡܢܟܝ ܘܠܘ ܒܟܝ‪ .‬ܡܛܠ ܕܝܠܕܐ ܡܢ ܐܢܬܬܐ ܡܬܝܠܕ ܘܠܘ ܒܐܢܬܬܐ‪.‬‬ ‫̈‬ ‫ܨܚܚܐ ܐܚ�ܢܐ‪ .‬ܕܗܟܢܐ ܟܬܝܒ ܒܗܘܢ‪.‬‬ ‫ܘܩܕܡܐܝܬ ܡܢ ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܐܝܬ‬ ‫̈‬ ‫̈‬ ‫»ܡܛܠ ܗܢܐ ܗܘ ܕܡܬܝܠܕ ܡܢܟܝ‪ .‬ܩܕܝܫܐ ܗܘ‪ «.‬ܐܚ�ܢܐ ܕܝܢ ܨܚܚܐ ܝܘܢܝܐ ܟܬܝܒ‬ ‫ܒܗܘܢ‪ .‬ܗܟܢܐ »ܡܛܠ ܗܕܐ ܗܘ ܕܡܬܝܠܕ ܩܕܝܫܐ ܢܬܩܪܐ ܒܪܗ ܕܥܠܝܐ‪ 75 «.‬ܟܕ ܠܐ‬ ‫ܡܘܣܦ ]ܕܣܝܡ ܠܐ[ ̇ܗܝ ܕܒܟܝ ܘܠܐ ܗܘ ܕܡܢܟܝ‪ .‬ܒܬܪܟܢ ܕܝܢ ܐܡܪܝܢܢ‪̇ .‬‬ ‫ܕܗܝ ܕܡܬܝܠܕ ܒܟܝ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܐܢܓܝܪ ܥܠ ܣܘܥ�ܢܐ ܕܪܚܝܩܝܢ ܡܢ ܝܠܕܐ‪ .‬ܡܬܐܡܪܝܢ ܐܦ‬ ‫̇ܗܝ ܕܡܬܒܛܢ ܒܟܝ‬ ‫̇‬ ‫ܡܬܐܡܪܝܢ ܕܡܬܝܠܕܝܢ ܕܐܝܟ ܐܝܟܢ ܐܝܟ ܗܝ »ܕܚܒܠ ܥܘܠܐ ܘܒܛܢ‬ ‫̈‬ ‫ܐܝܠܝܢ ܕܡܬܒܛܢܝܢ‬ ‫ܫܘܩܪܐ ܘܝܠܕ ܥܬܐ‪» «.‬ܘܠܐ ܝܕܥ ܐܢܬ ܡܢܐ ܡܘܠܕ ܡܚܪ‪» «.‬ܘܒܝܫܘܥ ܬܘܒ ܡܫܝܚܐ‪.‬‬ ‫ܐܢܐ ܗܘ ܐܘܠܕܬܟܘܢ ܒܣܒܪܬܐ‪» «.‬ܒܪܝ ܕܝܠܕܬ ܒܐܣܘ̈ܪܝ‪̇ «.‬‬ ‫ܘܗܘ »ܕܨܒܐ ܘܝܠܕܢܝ‬ ‫̈‬ ‫ܢܘܛܦܬܐ ܕܡܛܪܐ‪ «.‬ܘܐܢ‬ ‫ܒܪܘܚܐ« ܐܘܟܝܬ »ܒܡܠܬܐ ܕܩܘܫܬܐ‪» «.‬ܘܡܢܘ ܝܠܕ‬ ‫ܣܘܥ�ܢܐ ܕܪܚܝܩܝܢ ܡܢ ܝܠܕܐ‪ .‬ܡܬܐܡܪܝܢ ܕܡܬܝܠܕܝܢ ܐܦ ܝܠܕܐ ܡܬܐܡܪ ܒܛܢܐ‪ .‬ܡܕܝܢ‬ ‫ܐܝܬܝܗ‪̇ .‬‬ ‫̇‬ ‫ܠܗܝ ܗܟܝܠ ܕܐܡܪ ܠܥܠ‪ .‬ܕܗܐ ܬܩܒܠܝܢ‬ ‫̇ܗܝ ܕܡܬܝܠܕ ܒܟܝ‪̇ .‬ܗܝ ܕܡܬܒܛܢ ܒܟܝ‬ ‫ܒܛܢܐ‪̇ .‬‬ ‫ܠܗ ܐܡܪ ܗܪܟܐ ܕܡܬܝܠܕ ܒܟܝ‪ .‬ܡܕܝܢ ܡܘܠܕܐ ܗܪܟܐ‪ .‬ܠܒܛܢܐ ܘܠܗܘܝܐ‬ ‫ܘܠܡܬܓܫܡܢܘܬܐ ܡܫܡܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܕܡܬܝܠܕ ܒܟܝ ܐܡܪ ܘܠܘ ܕܡܢܟܝ‪ .‬ܕܢܚܘܐ ܕܗܢܐ ܝܠܕܐ ܠܘ ܡܢ ܙܪܥܐ‬ ‫̇‬ ‫ܕܓܒܪܐ ܐܝܬܘܗܝ ܐܦܠܐ ܡܢ ܙܪܥܐ ܟܝܢܝܐ‬ ‫ܕܝܠܗ ܕܡܪܝܡ‪ .‬ܐܠܐ ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܒܟܝ ܐܡܪ ܕܡܬܝܠܕ ܘܠܘ ܡܢܟܝ‪ .‬ܕܢܚܘܐ‬ ‫ܬܘܒ ܕܝܢ ̇ܗܝ ܕܝܬܝܪ ܚܬܝܬܐ‪ .‬ܗܕܐ‬ ‫̇‬ ‫̈‬ ‫ܡܢܗ ܕܡܪܝܡ ܗܘܐ ܠܗ ܫܘܪܝܐ‪ .‬ܐܝܟܢܐ ܕܐܢܫܝܢ ܐܡܪܘ‪ .‬ܐܠܐ ܕܝܠܕܐ‬ ‫ܕܗܢܐ ܝܠܕܐ‪ .‬ܠܘ‬ ‫ܡܬܘܡܝܐ ܐܝܬܘܗܝ ܕܐܠܗܐ ܐܒܐ‪ .‬ܕܡܩܕܡ ܗܘܐ ܘܡܩܝܡ ܡܬܘܡܐܝܬ ܘܕܠܐ ܫܘܪܝ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܘܢܚܬ ܘܐܬܝܠܕ ̇‬ ‫ܕܝܠܗ ܕܡܪܝܡ ܗܘܐ ܠܗ ܫܘܪܝܐ‪ .‬ܢܩܦܐ‬ ‫ܡܢܗ‬ ‫ܒܗ ܒܡܪܝܡ‪ .‬ܐܠܘ ܓܝܪ‬ ‫̇‬ ‫ܗܘܬ ܫܪܪܐ ܕܢܐܡܪ‪ .‬ܕܗܘ ܕܡܬܝܠܕ ܡܢܟܝ‪ .‬ܡܛܠ ܕܐܢ ܕܡܩܕܡ ܗܘܐ ܘܡܩܝܡ‪ .‬ܘܐܝܬܘܗܝ‬ ‫ܩܢܘܡܐ ܡܩܝܡܐ ܟܕ ܕܠܐ ܫܘܪܝ ܡܢ ܐܠܗܐ )‪ (fol. 13r‬ܐܒܐ ܐܬܝܠܕ ܛܒ ܢܩܦܐܝܬ‬ ‫ܐܡܪ‪̇ .‬‬ ‫ܕܗܘ ܕܡܬܝܠܕ ܒܟܝ‪̇ .‬ܗܘ ܡܢ ܕܠܐ ܡ]ܩܕܡ ܡܩܝܡ ܠܐ[ ܢܩܦܐ ̇ܗܝ ܕܡܬܝܠܕ ܒܟܝ‪̇ .‬ܗܘ‬ ‫ܕܝܢ ܕܡܩܕܡ ܡܩܝܡ ܡܢ ܟܕܘ ܘܡܢ ]‪ [++‬ܢܩܦܐ ܠܗ‪̇ .‬ܗܝ ܕܡܬܝܠܕ ܒܟܝ܇‬ ‫‪Harklean 266–265.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܒܨܚܚܐ ܓܝܪ ܐܚ�ܢܐ ܗܟܢܐ ܟܬܝܒ »ܒܪܗ‬ ‫)‪» (1:32b‬ܘܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ‪̄ 76 «.‬ܗ‪:‬‬ ‫ܕܐܠܗܐ ܢܬܩܪܐ‪̄ 77 «.‬ܗ‪ :‬ܬܘܒ ܕܝܢ ܡܩܕܡ ܐܡܪ‪» .‬ܕܗܢܐ ܢܗܘܐ ܪܒ ܘܒܪܗ ܕܥܠܝܐ‬ ‫̇‬ ‫ܢܬܩܪܐ‪ «.‬ܗ̈ܪܛܝܩܘ ܡܢ ܐܡܪܝܢ‪̇ .‬‬ ‫ܒܛܢܗ‬ ‫ܕܗܝ ܕܐܡܪ ܡܠܐܟܐ ܡܛܠ ܗܘ ܕܣܒܪ‬ ‫ܠܒܬܘܠܬܐ ܕܢܗܘܐ ܪܒ‪ .‬ܘܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ ܡܚܘܐ ܕܡܢ ܩܕܡ ܗܟܢ ܠܐ ܐܝܬܘܗܝ‬ ‫ܗܘܐ ]ܪܒܐ‪ .‬ܘܗܘܐ[ ܪܒܐ‪ .‬ܘܠܐ ܡܬܩܪܐ ܗܘܐ ]ܒܪܗ[ ܕܥܠܝܐ ܘܒܪܗ ܕܐܠܗܐ‪ .‬ܘܐܬܩܪܝ‬ ‫ܗܘܐ ]ܒܪܗ[ ܕܥܠܝܐ ܘܒܪܗ ܕܐܠܗܐ‪.‬‬ ‫ܚܢܢ ܓܝܪ ܐܡܪܝܢܢ‪ .‬ܕܗܢܐ ܐܬܒܛܢ ܒܒܬܘܠܬܐ ܐܝܟ ܣܒܪܬܐ ܕܝܠܗ ܕܓܒܪܐܝܠ‪.‬‬ ‫ܐܝܬܘܗܝ ܪܒܐ ܟܝܢܐܝܬ ܘܐܝܬܘܗܝ ܒܪܗ ܕܥܠܝܐ‪ .‬ܒܪܗ ܕܐܠܗܐ ܒܟܝܢܗ‪ .‬ܐܠܐ ̇ܗܝ ܕܐܡܪ‬ ‫ܡܠܐܟܐ ܡܛܠܬܗ ܕܢܗܘܐ ܘܢܬܩܪܐ ܠܘ ܐܟܡܢ ܕܚܕܬܐܝܬ ܝܪܒ ܘܐܬܩܪܝ ܒܪܗ ܕܥܠܝܐ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܕܢܗܘܐ ܘܢܬܩܪܐ‪ .‬ܕܢܬܓܠܐ ܘܢܬܝܕܥ ܫܘܕܥ‪ .‬ܐܚ�ܢܝܬܐ ܓܝܪ‬ ‫ܐܘܕܥ‪ .‬ܐܠܐ‬ ‫̈‬ ‫ܐܝܬܝܗܝܢ ܗܠܝܢ ܕܗܘܝܢ ]ܟܕ ܠܐ ܐܝܬܝܗܝܢ ܡܢ[ ܗܠܝܢ ܕܟܕ ܐܝܬܝܗܝܢ ܐܡܪ ܐܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܬܝܕܥܢ‪.‬‬ ‫ܡܬܓܠܝܢ ܟܝܬ‬ ‫ܘܡܟܣܝܢ‪.‬‬ ‫ܗܟܢܐ ܕܝܢ ܟܕ ܐܡܪ ܡܠܐܟܐ ܕܢܗܘܐ ܪܒ‪ .‬ܘܢܬܩܪܐ ܒܪܗ ܕܥܠܝܐ‪ .‬ܠܘ ܐܟܡܢ ܕܠܐ‬ ‫̈‬ ‫ܗܘܝ ܠܗ ܪܒܘܬܐ ܘܒܪܘܬܐ ܐܘ ܗܫܐ ̈‬ ‫ܐܝܬܝܗܝܢ ̈‬ ‫ܕܗܘܝ‬ ‫ܗܘܝ ܠܗ ܐܡܪ܇ ܐܠܐ ܕܐܝܬܝܗܝܢ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܗ ܡܡܬܘܡ ܘܡܢ ܟܕܘ ܘܡܟܣܝܢ ܗܘܝ‪ .‬ܘܗܫܐ ܐܬܓܠܝܝܢ ܘܐܬܝܕܥܝܢ ܘܠܗܠܝܢ ܕܡܝܢ‪ .‬ܗܝ‬ ‫ܕܐܡܪ ܡܫܝܚܐ ܠܘܬ ܐܒܐ‪» .‬ܗܢܘܢ ܕܝܗܒܬ ܠܝ ܡܢ ܥܠܡܐ‪ «.‬ܠܘ ܟܕ ܠܐ ܐܝܬܘܗܝ ܗܘܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪«.‬‬ ‫ܐܒܐ ܫܪܝܪܐ‪ .‬ܐܘ ܟܕ ܠܐ ܡܬܩܪܐ ܗܘܐ ܐܒܐ‪ .‬ܐܡܪ »ܕܐܘܕܥܬ ܫܡܟ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‬ ‫ܐܠܐ ܕܟܕ ܐܝܬܘܗܝ ܐܒܐ ܡܬܘܡܐܝܬ ܘܕܠܐ ܫܘܪܝ ܘܡܟܣܝ ܗܘܐ ܡܢ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ «.‬ܐܝܬܝܟ‬ ‫ܕܐܝܬܘܗܝ ܐܒܐ‪ .‬ܘܕܡܬܩܪܐ ܐܒܐ܆ ܐܡܪ »ܕܐܘܕܥܬ ܫܡܟ‬ ‫ܐܒܐ‪ .‬ܘܕܡܬܩܪܐ ܐܢܬ ܐܒܐ‪ .‬ܟܕ ̇‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ «.‬ܕܓܠܝܬ ܠܗܘܢ‬ ‫ܒܗܝ »ܕܐܘܕܥܬ ܫܡܟ‬ ‫ܫܡܟ ܐܘܕܥ‪.‬‬ ‫ܠܗܕܐ ܬܘܒ ܕܡܝܐ‪ .‬ܐܦ ̇ܗܝ ܕܐܡܪ ܐܫܥܝܐ ܢܒܝܐ ܡܛܠ ܐܠܗܐ‪» .‬ܕܡܪܝܐ ‪ 78‬ܕܟܠܗ̇‬ ‫ܐܪܥܐ ܢܬܩܪܐ‪ «.‬ܟܕ ̇‬ ‫ܒܗܝ ܕܐܡܪ ܕܡܪܝܐ ܢܬܩܪܐ‪ .‬ܠܘ ܐܟܡܢ ܕܡܢ ܩܕܝܡ ܠܐ ܐܝܬܘܗܝ‬ ‫ܗܘܐ ܡܪܝܐ‪ .‬ܗܫܐ ܗܘܐ ܡܪܝܐ‪ .‬ܘܠܘ ܐܟܡܢ ܕܚܕܬܐܝܬ ܗܘܐ ܡܪܝܐ‪ .‬ܐܠܐ ܐܟܡܢ‬ ‫̈‬ ‫̈‬ ‫ܣܓܕܝ ܠܦܬܟ�ܐ‪ .‬ܐܘ ܡܛܠ ܥܠܬܐ ܐܚܪܬܐ ܐܝܕܐ ܕܗܝ‪.‬‬ ‫ܒܢܝܢܫܐ‬ ‫ܕܡܟܣܝ ܗܘܐ ܡܢ‬ ‫̇‬ ‫ܐܬܓܠܝ ܘܐܬܝܕܥ ܕܐܝܬܘܗܝ ܡܪܝܐ ܕܟܠܗ ܐܪܥܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܐܟܙܢܐ ̇‬ ‫ܕܗܝ ܕܩܪܝܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܠܘ ܟܕ ܚܕܬܐܝܬ ܗܘܐ ܚܝܠܗ‬ ‫̇‬ ‫ܕܥܠܝܐ‪ .‬ܐܡܪ ̇ܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܐܠܐ ܟܕ ܟܝܢܐܝܬ ܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܗܟܢܐ ܘܗܝ‬ ‫ܕܐܡܪ ܕܢܬܩܪܐ ܒܪܗ ܕܥܠܝܐ‪ .‬ܠܘ ܚܕܬܐܝܬ ܐܬܩܪܝ ܒܪܗ ܕܥܠܝܐ‪ .‬ܐܠܐ ܕܐܬܓܠܝ‬ ‫ܘܐܬܝܕܥ ܕܐܝܬܘܗܝ ܒܪܗ ܕܥܠܝܐ‪̇ .‬ܗܝ ܓܝܪ ܕܚܝܠܗ ܕܥܠܝܐ ܝܬܝܪ ܡܢ ̇ܗܝ ܕܒܪܗ ܕܥܠܝܐ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܐܬܩܪܝܘ‬ ‫ܕܒܢܝܐ ܕܥܠܝܐ‪.‬‬ ‫ܡܓܘܝܐ ܘܩܪܝܒܐ ܠܩܢܘܡܗ ܕܒܪܐ‪ .‬ܡܛܠ ܕܒܫܡܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫»ܕܒܢܘܗܝ ܕܡܪܝܡܐ ܟܠܟܘܢ‪» «.‬ܘܒܢܝܐ ܪܒܝܬ ܘܪܡܪܡܬ‪ «.‬ܘܟܕ‬ ‫ܒܢܝܢܫܐ‪ .‬ܐܝܟ ̇ܗܝ‬ ‫ܡܢ‬ ‫̈‬ ‫ܒܢܝܐ ܕܥܠܝܐ ܐܬܩܪܝܘ‪ .‬ܚܝܠܗ ܕܥܠܝܐ ]ܠܐ[ ‪ 79‬ܐܬܩܪܝܘ‪ .‬ܗܫܐ ܕܝܢ ܟܕ ܐܬܩܪܝ ܒܪܗ‬ ‫ܕܥܠܝܐ‪ .‬ܐܝܬܘܗܝ ܐܦ ܒܪܗ ܕܥܠܝܐ‪.‬‬ ‫‪. Perhaps Moshe Bar Kepha returns‬ܒܪܗ ܕܐܠܗܐ ܢܬܩܪܐ ‪76 The current Peshitta reads‬‬ ‫‪.‬ܘܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ ‪back to Lk 1:32, or his Peshitta manuscript read‬‬ ‫‪77 This is the reading of the Peshitta, including the critical edition of Pausey.‬‬ ‫‪.‬ܐܠܗܐ ‪78 The Peshitta reads‬‬ ‫‪ is not in the text, but it should be. Cf. Bar Salibi, 251.‬ܠܐ ‪79‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܢܕܝܢ ܬܘܒ ܡܓܡܕܝܢ ܘܐܡܪܝܢ ܕܚܕܬܐܝܬ ܐܬܩܪܝ ܒܪܗ ܕܥܠܝܐ‪ .‬ܡܟܣܐ ܠܟܘܢ ̇ܗܝ‬ ‫ܕܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܘܚܝܠܗ ܕܥܠܝܐ )‪ (fol. 13v‬ܡܓܘܝܐ ܘܩܪܝܒܐ ܠܩܢܘܡܗ ܕܐܒܐ‬ ‫ܡܢ ̇ܗܝ ܕܒܪܗ ܕܥܠܝܐ‪ .‬ܐܬܝܕܥܬ ܡܕܝܢ ̇‬ ‫ܕܗܝ ܕܐܡܪ ܡܠܐܟܐ ܕܢܗܘܐ ܪܒ ܘܒܪܗ ܕܥܠܝܐ‬ ‫ܢܬܩܪܐ‪ .‬ܠܘ ܐܟܡܢ ܕܚܕܬܐܝܬ ܗܘܐ ܪܒܐ‪ .‬ܐܘ ܚܕܬܐܝܬ ܐܬܩܪܝ ܒܪܗ ܕܥܠܝܐ ܐܡܪ‬ ‫ܐܠܐ ܕܐܬܓܠܝ ܘܐܬܝܕܥ ܕܐܝܬܘܗܝ ܪܒܐ ܘܒܪܗ ܕܥܠܝܐ‪̇ .‬‬ ‫ܒܗܝ ܕܡܢܩܕܝܡ ܗܢܐ ܒܛܢܐ‬ ‫ܡܟܣܝ ܗܘܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܕܡܢ ܐܝܟܐ ܐܝܬܘܗܝ ܩܢܘܡܗ ܕܗܢܐ ܕܐܬܒܛܢ‪ .‬ܡܢ ܬܡܢ‬ ‫̈‬ ‫ܡܘܠܕܐ ܐܝܬ ܠܗ ܠܡܠܬܐ ܕܐܬܒܛܢ ܒܒܣܪ‬ ‫ܐܝܬܘܗܝ ܐܦ ]ܫܘ[ܡܗܗ‪ .‬ܡܛܠ ܬ̈ܪܝܢ‬ ‫ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪ .‬ܚܕ ܡܢ ܐܒܐ‪ .‬ܘܐܚܪܢܐ ܡܢ ܐܢܬܬܐ‪ .‬ܐܝܟܢܐ ܗܟܝܠ ܕܩܢܘܡܗ‬ ‫ܡܢ ܐܒܐ ]ܐܬܝܠܕ[ ܡܬܘܡܐܝܬ‪ .‬ܗܟܢܐ ܐܦ ̇ܗܝ ܕܡܬܩܪܐ ܘܐܝܬܘܗܝ ܒܪܗ ܕܥܠܝܐ‬ ‫ܘܒܪܗ ܕܐܠܗܐ ]ܐܦ ܡܬܘܡܐܝܬ[ ‪ 80‬ܡܢ ܐܝܬ ܠܗ‪ .‬ܘܐܝܟܢܐ ܕܠܘ ܚܕܬܐܝܬ ܐܬܝܠܕ ܡܢ‬ ‫ܐܒܐ‪ .‬ܐܠܐ ܟܝܢܐܝܬ ܘܡܬܘܡܐܝܬ‪ .‬ܘܠܥܠ ܡܢ ܙܒܢܐ ܘܫܘܪܝܐ‪ .‬ܗܟܢܐ ܐܦ ̇ܗܝ‬ ‫ܕܡܫܬܡܗ ܪܒܐ ܘܒܪܗ ܕܥܠܝܐ‪ .‬ܘܐܝܟܢܐ ܕܠܘ ܡܢ ܡܘܠܕܐ ܕܡܢ ܒܬܘܠܬܐ ܫܪܝ ܕܢܬܩܪܐ‬ ‫ܚܕܬܐܝܬ ܒܪܗ ܕܥܠܝܐ‪ .‬ܘܒܪܗ ܕܐܠܗܐ ܘܪܒܐ‪ .‬ܐܠܐ ܐܟܙܢܐ ܕܟܣܐ ܗܘܐ ܒܡܘܠܕܗ ܿܗܘ‬ ‫ܕܡܢ ܐܒܐ‪ .‬ܘܐܬܓܠܝ ܟܝܬ ܘܐܬܝܕܥ ܒܡܘܠܕܗ ܕܡܢ ܒܬܘܠܬܐ‪ .‬ܗܟܢܐ ܟܣܝܢ ܗܘܘ‬ ‫̈‬ ‫ܫܡܗܐ ܕܝܠܗ‪ .‬ܐܢ ̇ܗܘ ܕܪܒܐ‪ .‬ܘܐܢ ̇ܗܘ ܕܒܪܗ ܕܥܠܝܐ‪ .‬ܘܐܚ�ܢܐ ܕܕܡܝܢ ܠܗܘܢ‪.‬‬ ‫̈‬ ‫ܘܐܬܓܠܝܘ ܘܐܬܝܕܥܘ ܒܡܘܠܕܗ ܕܡܢ ܒܬܘܠܬܐ ܠܒܢܝܢܫܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ]ܐܡܪܝܢܢ ܗܟܢܐ[‪ .‬ܕܟܠܡܐ ܕܐܝܬܘܗܝ ܐܒܐ‪ .‬ܐܝܬܘܗܝ ܐܦ ܒܪܐ‪ .‬ܐܝܬܘܗܝ‬ ‫ܗܟܝܠ ܐܒܐ‪.‬‬ ‫ܐܠܗܐ ̈‬ ‫ܘܚܝܐ ܕܛܝܒܘܬܐ‪ .‬ܐܝܬܝܗܘܢ ܗܟܢ ܐܦ ܒܪܐ ܘܪܘܚܐ‪ .‬ܟܠܡܕܡ ܕܐܝܬ ܠܗ ܠܐܒܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܐܝܬ ܠܗ ܐܦ ܠܒܪܐ‪ .‬ܣܛܪ ܡܢ ܕܝܠܝܬܐ ܡܝܩܢܢܝܬܐ ܕܩܢܘܡܐ‪ .‬ܒܗܝ ܕܐܝܬܘܗܝ ܐܒܐ‬ ‫̇‬ ‫ܘܠܗܝ ܕܟܠܡܕܡ ܕܐܝܬ‬ ‫ܝܠܘܕܐ ܘܥܠܬܐ ]ܕܒܪܐ‪ .‬ܘܒܪܐ[ ܐܝܬܘܗܝ ܥܠܬܢܐ ܘܒܪܐ ܕܡܢܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܩܢܘܡܐ‪ .‬ܡܫܪܪ ܼܗܘ ܒܪܐ ܟܕ ܐܡܪ ܗܟܢܐ‪.‬‬ ‫ܕܝܠܝܬܐ‬ ‫ܠܐܒܐ ܕܒܪܐ ܐܝܬܘܗܝ‪ .‬ܣܛܪ ܡܢ‬ ‫»ܕܟܠܡܕܡ ܕܐܝܬ ܠܐܒܐ ܕܝܠܝ ܗܘ‪ «.‬ܡܛܠ ܗܢܐ ܐܡܪܬ ܠܟܘܢ‪» .‬ܕܡܢ ܕܝܠܝ ܢܣܒ‬ ‫ܘܢܚܘܝܟܘܢ‪ «.‬ܘܬܘܒ ܐܡܪ ܠܘܬ ܐܒܐ‪ .‬ܗܟܢܐ ܕܟܠܡܕܡ ܕܝܠܝ ܗܘ‪ .‬ܕܝܠܟ ܗܘ‪ .‬ܘܟܠ ܡܕܡ‬ ‫ܕܝܠܟ ܕܝܠܝ ܗܘ‪ .‬ܡܕܝܢ ܐܝܟܢܐ ܕܐܝܬ ܠܐܒܐ ܟܝܢܐܝܬ ܪܒܘܬܐ‪ .‬ܘܐܠܗܘܬܐ ܘܥܠܝܘܬܐ‪.‬‬ ‫ܗܟܢܐ ܐܝܬ ܐܦ ܠܒܪܐ ܟܝܢܐܝܬ‪ .‬ܡܛܠ ܕܒܪ ܟܝܢܗ ܐܝܬܘܗܝ‪ .‬ܐܠܐ ܡܛܠ ܕܐܬܒܛܢ‬ ‫ܒܒܣܪ ܘܗܘܐ ܒܪܢܫܐ ܒܟܪܣܐ ܕܒܬܘܠܬܐ ܐܬܐܡܪܬ ܡܛܠܬܗ ܕܢܗܘܐ ܪܒܐ‪ .‬ܘܢܬܩܪܐ‬ ‫ܒܪܗ ܕܥܠܝܐ ܘܒܪܗ ܕܐܠܗܐ‪ .‬ܟܕ ̇‬ ‫ܠܗܘ ܡܐ ܕܟܝܢܐܝܬ ܐܝܬܘܗܝ ܠܗ‪ .‬ܡܬܐܡܪ ܕܗܘܐ‬ ‫̇‬ ‫ܠܗܘ ܕܡܬܩܪܐ ܒܗ‪ .‬ܘܕܢܣܒ ܠܗ ܘܡܬܝܗܒ ܠܗ‪ .‬ܡܛܠ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܗܢܘ ܣܘܪܩܐ‬ ‫ܕܝܠܗ ܒܫܪܪܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܗܟܢܐ‪̇ .‬‬ ‫ܕܗܝ ܕܐܡܪ ܡܠܐܟܐ ܡܛܠܬܗ ܕܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ‪ .‬ܫܘܝܐ‬ ‫̇‬ ‫̇‬ ‫̇ܗܝ ܕܢܬܩܪܐ ̇‬ ‫ܠܗܝ ܕܐܝܬܘܗܝ‪ .‬ܐܝܟ ܗܝ ܕܐܡܝܪܐ ܕܝܥܩܘܒ ܐܘܠܕ ܠܝܘܣܦ ܓܒܪܗ ܕܡܪܝܡ‪.‬‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܡܢܗ ܐܬܝܠܕ ܝܫܘܥ ܕܡܬܩܪܐ ܡܫܝܚܐ‪ .‬ܗܪܟܐ ܓܝܪ ܫܘܝܐ ܗܝ ܕܡܬܩܪܐ ܠܗܝ‬ ‫ܕܐܝܬܘܗܝ‪ .‬ܕܐܝܬܘܗܝ ܓܝܪ ܡܫܝܚܐ‪ .‬ܘܐܝܟ ̇ܗܝ ܕܐܡܝܪܐ‪ .‬ܕܟܠ ܕܥܒܕ ܘܡܠܦ ܪܒܐ‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܒܨܝܪܐ ܢܬܩܪܐ‬ ‫ܢܬܩܪܐ ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܘܟܠ ܕܢܫܪܐ ܚܕ ܡܢ ܗܠܝܢ‬ ‫ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܗܠܝܢ ܓܝܪ ܥܡ ̇ܗܝ ܕܡܬܩܪܝܢ‪ .‬ܐܦ ܐܝܬܝܗܘܢ ܬܘܒ ܗܟܢܐ ܡܕܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ‪.‬‬ ‫ܐܦ ̇ܗܝ ܕܐܡܪ ܡܠܐܟܐ‪ .‬ܕܒܪܗ ܕܥܠܝܐ ܢܬܩܪܐ‪ .‬ܕܒܪܗ ܕܥܠܝܐ ܐܝܬܘܗܝ‬ ‫‪The word is very obscure.‬‬

‫‪80‬‬

‫‪306‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̇‬ ‫ܒܣܝܒܘܬܗ‪̄ «.‬ܗ‪ :‬ܠܘܬ ̇ܗܝ‬ ‫)‪» (1:36‬ܗܐ ܐܠܝܫܒܥ ܐܚܝܢܬܟܝ‪ .‬ܐܦ ܗܝ ܒܛܢܐ ܒܪܐ‬ ‫]ܕܦܐ ܐܘ ܬ̈ܪܝܢ ܚܣܝܪܝܢ( ‪ + +] (fol. 14r) 81‬ܡܛܠ ̇ܗܝ ܕܕܚܠܬ ܡܢ ܐܠܗܐ‪ .‬ܐܣܓܝ ܚܢܢܗ(‬ ‫̇‬ ‫ܠܘܬܗ ܒܫܪܪܐ‪.‬‬ ‫)‪» (1:51a‬ܥܒܕ ܙܟܘܬܐ ܒܕܪܥܗ‪̄ «.‬ܗ‪ :‬ܙܟܘܬܐ ܕܝܢ ]ܠܡܠܟܘܬܐ ܘܠܐܘܚܕܢܐ[ ‪ 82‬ܡܫܡܗܐ‪.‬‬ ‫ܘܐܦ ܓܝܪ ܒܐܘܢܓܠܝܘܢ ܝܘܢܝܐ ܚܠܦ ܙܟܘܬܐ‪ .‬ܐܘܚܕܢܐ ]ܟـ[ܬܝܒ‪ .‬ܘܗܕܐ ܐܡܪܐ‪.‬‬ ‫ܕܒܙܒܢܐ ܡܢ ܕܥܒܪ ܐܬܚܙܝܬ ܙܟܘܬܗ ܘܡܠܟܘܬܗ ܘܐ]ܚܕܢܗ ܕ[ ܡܪܝܐ ܒܝܕ ܬܕܡ�ܬܐ‬ ‫̈‬ ‫̈‬ ‫ܢܒܝܐ‪ .‬ܒܙܒܢܐ ܕܝܢ ܕܥܬܝܕ ܡܬܚܘܐ ܬܘܒ ܒܝܕ ܡܬܓܠܝܢܘܬܗ‬ ‫ܒܐܝܕܝ‬ ‫ܕܥܒܕ ܒܥܠܡܐ‬ ‫ܕܒܪܗ‪83 .‬‬

‫)‪» (1:51b‬ܘܒܕܪ ܚܬܝ�ܝ ܒܬ̈ܪܥܝܬܐ ܕܠܒܗܘܢ« ܗܢܘ ܒܙܒܢܐ ܡܢ ܕܥܒܪ ܒܕܪ ܐܢܘܢ܆‬ ‫̈‬ ‫ܠܟܠܗܘܢ ܚܬܝ�ܐ ܘܫܒܗ̈ܪܢܐ‪ .‬ܒܚܪܬܐ ܕܝܢ ܠܫܐܕܐ ]ܒܕܪ‪ .‬ܬܘܒ[ ܘܠܟܠܗܘܢ‬ ‫ܙܩܘܦܐ‬ ‫ܒܐ̈ܪܒܥ ̈‬ ‫ܦܢܝܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܡܠܟܐ ܛ�ܘܢܐ‬ ‫ܗ ܒܙܒܢܐ ܡܢ ܕܥܒܪ ܠܟܠܗܘܢ‬ ‫ܬܩܝܦܐ ܡܢ ܟܘ̈ܪܣܘܬܐ‪̄ «.‬‬ ‫)‪» (1:52a‬ܣܚܦ‬ ‫‪84‬‬ ‫ܕܩܡܘ ܘܐܩܪܒܘ ܠܘܩܒܠ ܥܡܐ ܕܥܒ�ܝܐ܆ ܣܚܦ ܐܢܘܢ‪ .‬ܒܙܒܢܐ ܕܝܢ ܕܗܢܐ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܡܠܟܐ ܕܩܡܘ ܠܘܩܒܠ ܥܕܬܐ‪ .‬ܣܚܦ ܘܣܚܦ ܠܗܘܢ‪.‬‬ ‫̈‬ ‫ܡܟܝܟܐ‪̄ «.‬ܗ‪ :‬ܒܙܒܢܐ ܡܢ ܕܥܒܪ‪ .‬ܕܒܝܬ ܐܒܪܗܡ ܘܐܝܣܚܩ ܘܝܥܩܘܒ‬ ‫)‪» (1:52b‬ܘܐܪܝܡ‬ ‫ܘܫܪܟܐ ̈‬ ‫̈‬ ‫ܕܟܐܢܐ ܕܐܬܡܟܟܘ ܡܛܠܬܗ ܐܪܝܡ ܐܢܘܢ‪ .‬ܒܙܒܢܐ ܕܝܢ ܕܥܬܝܕ ܫܠܝܚܐ ܘܫܪܟܐ‪.‬‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܕܡܬܡܟܟܝܢ ܡܛܠܬܗ ܡܪܝܡ ܠܗܘܢ‪ .‬ܘܐܦ ܡܫܝܚܐ ܐܡܪ܆ »ܡܢ ܕ]ܢܡܟ[‬ ‫ܢܦܫܗ ܡܬܬܪܝܡ‪85 «.‬‬ ‫)‪̈ » (1:53a‬‬ ‫ܛܒܬܐ« ̄ܗ‪ :‬ܐܢ ܡܢ ܘܓܘܫܡܐܝܬ ܡܣܬܟܠ ܐܢܬ ̈‬ ‫ܟܦܢܐ ܣܒܥ ̈‬ ‫ܠܣܓܝܐܐ‬ ‫̈‬ ‫ܛܒܬܐ‪ .‬ܘܡܣܒܥ ܠܗܘܢ‪ .‬ܐܢܕܝܢ ܪܘܚܢܐܝܬ ] ̈‬ ‫ܟܦܢܐ ܣܒܥ ܐܢܘܢ ̈‬ ‫ܠܣܓܝܐܐ[ ܕܟܦܢܝܢ‬ ‫ܗܘܘ ܠܗܝܢ ܠܡܝܬ̈ܪܬܐ‪ .‬ܣܒܥ ܐܢܘܢ ̈‬ ‫ܛܒܬܐ ܕܦܘ̈ܪܥܢܐ ܘܡܣܒܥ ܠܗܘܢ ܒܥܠܡܐ‬ ‫ܕܥܬܝܕ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܐ ܐܝܠܝܢ ܕܡܫܬܒܗܪܝܢ ܗܘܘ‬ ‫)‪» (1:53b‬ܘܠܥܬܝ�ܐ ܫܪܐ ܣܦܝܩܐܝܬ‪̄ «.‬ܗ‪ :‬ܠܥܬܝ�ܐ‬ ‫ܒܥܘܬܪܗܘܢ܆ ܣܦܩ ܘܣܪܩ ܐܢܘܢ ܡܢ ܥܘܬܪܗܘܢ‪86 .‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ‬ ‫ܒܙܢܝܐ‬ ‫)‪» (1:54a‬ܥܕܪ ܠܐܝܣܪܐܝܠ ܥܒܕܗ‪̄ «.‬ܗ‪ :‬ܒܡܢܐ ܥܕܪܗ‪ .‬ܘܐܡܪܝܢܢ܆‬ ‫‪Folios are missing (estimated 2 folios) at this point from the manuscript; the follow‬‬‫‪ing folio begins at verse 51; that means verses from Luke 1:36 till 1:51 are missing. These‬‬ ‫‪verses cover the rest of Mary’s annunciation (Lk 1:36–38), Mary’s visit to Elizabeth (Lk‬‬ ‫‪1:39–45), and the first part of Mary’s Song (Lk 1:46–56).‬‬ ‫‪82 The phrase was reconstructed, guided by the text of Bar Salibi, 258.‬‬ ‫‪83 There is a length note or elaboration on the verse. Unfortunately, it is damaged and‬‬ ‫‪hard to make a cohesive sense out of it.‬‬ ‫‪ (this). In Bar Salibi,‬ܗܢܐ ‪ (future) was written on the previous word‬ܥܬܝܕ ‪84 The word‬‬ ‫‪. Bar‬ܒܙܒܢܐ ܕܝܢ ܗܢܐ‪̈ .‬‬ ‫̈‬ ‫̈‬ ‫ܘܐܖܣܝܘܛܐ‪who quotes Moshe Bar Kepha, the text reads: .‬‬ ‫ܘܝܘܕܝܐ‬ ‫ܠܚܢܦܐ‬ ‫‪Salibi, 258.‬‬ ‫‪.‬ܢܬܬܪܝܡ ‪85 Peshitta reads‬‬ ‫‪86 A note in the margins adds to this sentence:‬‬ ‫ܕܥܬܝܪܝܢ ܗܘܘ ܒܢܒܝܘܬܐ ܘܡܠܟܘܬܐ‬ ‫‪.‬ܘܟܗܢܘܬܐ‬ ‫‪81‬‬

‫‪307‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܘܒܗܝ ܕܫܘܙܒܗ ܡܢ‬ ‫ܘܒܗܝ ܕܕܒܪܗ ܒܡܕܒܪܐ‪.‬‬ ‫ܒܗܝ ܕܐܦܩܗ ܡܢ ܡܨܪܝܢ‬ ‫ܘܡܫܚܠܦܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܒܙܢܝܐ ܐܚ�ܢܐ‪87 .‬‬ ‫ܒܥܠܕܒܒܐ‪.‬‬ ‫̈‬ ‫ܐܒܗܝܢ ܥܡ ܐܒܪܗܡ ܘܥܡ ܙܪܥܗ‬ ‫)‪» (1:54b–55‬ܘܐܬܕܟܪ ܚܢܢܗ ܐܝܟ ܕܡܠܠ ܥܡ‬ ‫ܠܥܠܡ‪̄ «.‬ܗ‪̇ :‬ܗܝ ܕܐܬܕܟܪ ܚܢܢܗ‪ .‬ܠܘ ܐܟܡܢ ܕܛܥܐ ܐܘ ܡܬܢܫܐ ܡܪܝܐ‪ .‬ܠܐܝܠܝܢ ܕܩܕܡ‬ ‫ܐܡܪ܇ ܐܘܕܥܬ ܡܪܝܡ‪ .‬ܐܠܐ ̇ܗܝ ܕܐܬܕܟܪ ܚܢܢܗ‪ .‬ܕܫܡܠܝܗ ܠܚܢܢܗ ܐܡܪܬ‪ .‬ܘܗܕܐ‬ ‫ܐܡܪܬ ܕܗܫܐ ܒܝ ܫܡܠܝ ܡܪܝܐ ܠܚܢܢܗ ܘܠܫܘܘܕܝܐ ܕܝܠܗ‪̇ .‬ܗܘ ܕܩܕܡ ܗܘܐ ܐܫܬܘܕܝ‬ ‫̈‬ ‫ܥܡܡܐ‪.‬‬ ‫ܐܠܗܐ ܠܐܒܪܗܡ ܕܡܢ ܙܪܥܗ ܢܕܢܚ ܡܫܝܚܐ ܗܘ ܕܒܗ ܡܬܒܪܟܝܢ ܟܠܗܘܢ‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ ܗܠܝܢ ]ܠܡ[ ܕܩܕܡ ܡܠܟ ܐܠܗܐ ܠܐܒܪܗܡ ]ܒܝܕ ܚܢܢܗ[ ܐܫܬܡܠܝ‬ ‫ܘܒܣܓܝܐܐ )‪] (fol. 14v‬ܡܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ‪.‬‬ ‫ܒܬܪܥܣܪ‬ ‫ܝܘܕܝܐ ܕܗܝܡܢܘ‪ 88 [.‬ܐܟܡܐ ܕܐܫܬܡܠܝܘ‬ ‫̈‬ ‫‪89‬‬ ‫ܡܘܠܟܢܐ[ ܕܦܠܝܣܛܝܢܐ‪ .‬ܒܝܫܘܥ ܒܪܢܘܢ ܘܒܟܠܒ ܒܪ ܝܘܦܢܐ‪ .‬ܗܠܝܢ ܕܝܢ ܡܠܠܬ ]‪[+‬‬ ‫]ܐܦ‬ ‫ܢܒܝܐܝܬ ܘܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪.‬‬

‫)‪» (1:56a‬ܩܘܝܬ ܕܝܢ ܡܪܝܡ ܠܘܬ ܐܠܝܫܒܥ ]ܐܝܟ ܝ�ܚܐ[ ‪ 90‬ܬܠܬܐ‪ «.‬ܗܢܘ ܡܛܠ ܬܪܬܝܢ‬ ‫ܩܘܝܬ ܡܪܝܡ ܬܡܢ‪ .‬ܡܛܠ ܕܬܚܕܐ ܥܡ ܐܠܝܫܒܥ ]ܘ ܡܛܠ[ ܕܝܬܝܪ ܬܫܬܪܪ ܥܠ ܐܝܠܝܢ‬ ‫̇‬ ‫ܠܘܬܗ‪.‬‬ ‫ܕܡܠܠ ܡܠܐܟܐ‬ ‫̄‬ ‫̇‬ ‫)‪» (1:56b‬ܘܗܦܟܬ ܠܒܝܬܗ‪ «.‬ܗ‪ :‬ܠܐ ]ܩܘܝܬ ܠܘܬ[ ܐܠܝܫܒܥ ܝܬܝܪ ܡܢ ܬܠܬܐ ܝ�ܚܐ‬ ‫̇‬ ‫ܠܒܝܬܗ‪ .‬ܡܣܬ ܕܠܐ ܢܫܡܫ‬ ‫ܡܛܠ ܕܩܪܒ ܗܘܐ ܠܗ ܙܒܢ ܡܘܠܕܗ ]ܕܝܘܚܢܢ ܐܠܐ ܗܦܟܬ[‬ ‫ܡܪܐ ܥܒܕܗ ܟܕ ܡܬܝܠܕ‪.‬‬ ‫̇‬ ‫)‪» (1:57a‬ܐܠܝܫܒܥ ܕܝܢ ܗܘܐ ܗܘܐ ܠܗ ܙܒܢܐ ܕܬܐܠܕ‪ «.‬ܗܢܘ܇ ܡܛܝ ܗܘܐ ܓܝܪ ܙܒܢܐ‬ ‫ܒܗܝ ܕܟܕ ]ܐܣܬܒܪܬ[ ܡܪܝܡ ܫܬܐ ܝ�ܚܝܢ ܐܝܬ ܗܘܐ ̇‬ ‫̇‬ ‫̇‬ ‫ܠܗ ܕܒܛܢܐ ܗܘܬ܆‬ ‫ܕܡܘܠܕܗ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‪ ».‬ܗܢܐ ܝܪܚܐ ܕܫܬܐ ܠܗ ܠܗܝ ܕܡܬܩܪܝܐ ܥܩܪܬܐ‪ «.‬ܘܬܠܬܐ‬ ‫̇‬ ‫ܠܘܬܗ‪ .‬ܫـ]ܬܐ ܕܝܢ ܘܬܠܬܐ ܬܫܥܐ[ ܡܫܡܠܝܢ‪ .‬ܡܕܝܢ ܡܛܝ ܗܘܐ‬ ‫ܝ�ܚܐ ܕܩܘܝܬ ܡܪܝܡ‬ ‫ܙܒܢܐ ܕܬܐܠܕ ܐܠܝܫܒܥ ܐܝܟ ܕܐܡـ]ܪ ܐܘܢܓܠܝܣܛܐ‪[.‬‬ ‫)‪» (1:57a‬ܘܝܠܕܬ ܒܪܐ‪̄ «.‬ܗ‪ :‬ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ ܠܙܟܪܝܐ‪» .‬ܘܐܠܝܫܒܥ ܐܢܬܬܟ ܬܐܠܕ‬ ‫ܠܟ ܒܪܐ‪«.‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫)‪» (1:58‬ܘܫܡܥܘ ܫܒܒܝܗ ܘܒܢܝ ܛܘܗܡܗ ܕܐܣܓܝ ܐܠܗܐ ܚܢܢܗ ܠܘܬܗ‪ .‬ܘܚܕܝܢ ܗܘܘ‬ ‫̇‬ ‫ܥܡܗ‪«.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܫܒܒܐ ܓܝܪ ܒܬ̈ܪܝܢ‬ ‫ܘܒܢܝ ܛܘܗܡܐ‪.‬‬ ‫ܫܒܒܐ‬ ‫ܥܡܗ‪.‬‬ ‫ܛܟܣܐ ܐܡܪ ܕܚܕܝܢ ܗܘܘ‬ ‫̄ܗ‪ :‬ܬ̈ܪܝܢ‬ ‫ܠܫܒܒܝܗܘܢ ܘܠܒܢܝ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܒܝܫܐ‪ .‬ܛܒܐ ܡܢ ܚܕܝܢ ܒܛܒܬܐ ܕܗܘܝܢ‬ ‫ܙܢܝܐ ܡܬܐܡܪܝܢ‪ .‬ܛܒܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܛܘܗܡܗܘܢ‪ .‬ܘܡܬܬܥܝܩܝܢ ܒܒܝܫܬܐ ܕܓܕܫܢ ܠܒܢܝ ܛܘܗܡܗܘܢ ܘܠܫܒܒܐ ܕܝܠܗܘܢ‪ .‬ܒܝܫܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܫܒܒܐ ܕܝܠܗܘܢ‪ .‬ܐܦ‬ ‫ܠܒܢܝ ܛܘܗܡܗܘܢ‬ ‫ܕܓܕܫܢ‬ ‫ܒܒܝܫܬܐ‬ ‫ܕܝܢ ܐܝܟ ܕܒܗܦܟܐ܆ ܚܕܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܓܕܫܢ ܠܗܘܢ‪ .‬ܗܠܝܢ ܕܝܢ ܫܒܒܐ ܘܒܢܝ ܛܘܗܡܐ ܛܒܐ ܐܝܬܝܗܘܢ‬ ‫ܒܛܒܬܐ‬ ‫ܡܬܬܥܝܩܝܢ‬ ‫̇‬ ‫̇‬ ‫ܗܘܘ‪ .‬ܘܝܕܝܥܐ ܡܢ ܗܝ ܕܚܕܝܢ ܗܘܘ ܥܡܗ ܕܐܠܝܫܒܥ܆ ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ ܠܙܟܪܝܐ‪.‬‬ ‫ܒܙܟܘ̈ܬܐ ‪Between the lines and in the margin, a later scribe, in a finer script, added:‬‬ ‫̈‬ ‫̈‬ ‫ܒܢܒܝܐ ܒܟܗܢܘܬܐ ܡܢܗܘܢ ܐܬܓܠܝ ܒܒܣܪ ܘܥܕܪ ܠܐܝܠܝܢ ܕܗܝܡܢܘ ܒܗ‪ .‬ܗ̄‪:‬‬ ‫ܕܡܠܟܐ‪ .‬ܒܫܒܝܐ‪ .‬ܒܢܡܘܣܐ‪.‬‬ ‫ܠܫܠܝܚܐ ܘܠܫܪܟܐ‪.‬‬ ‫̈‬ ‫‪88 Reconstructed, guided by the text of Bar Salibi, 259.‬‬ ‫‪89 Reconstructed, guided by the text of Bar Salibi, 259.‬‬ ‫‪90 These two words have suffered water damage.‬‬ ‫‪87‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪308‬‬

‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܝܫܐ‪ .‬ܐܝܟ ܗܢܘܢ ܕܐܡܪ ܡܛܠܬܗܘܢ‬ ‫ܫܒܒܐ‬ ‫»ܕܣܓܝܐܐ ܚܕܝܢ ܒܡܘܠܕܗ‪ «.‬ܐܝܬ ܕܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝ ܫܪܒܬܗ̇‬ ‫̇‬ ‫̈‬ ‫ܕܘܝܕ‪» .‬ܕܦܪܘܥ ܠܫܒܒܝܢ ܚܕ ܒܫܒܥܐ ܒܥܘܒܗܘܢ‪ «.‬ܒܢܝ ܛܘܗܡܗ ܓܝܪ‬ ‫̈‬ ‫̇‬ ‫ܓܢܣܗ‪.‬‬ ‫ܘܠܒܢܝ‬ ‫ܩܪܐ‪.‬‬ ‫ܚܢܢܐ ܓܝܪ ܗܘ ܕܐܣܓܝ ܐܠܗܐ ܠܘܬ ܐܠܝܫܒܥ ܐܝܬܘܗܝ ̇ܗܝ ܕܝܠܕܬ ܡܢ ܒܬܪ ܥܩܪܘܬܐ‬ ‫̈‬ ‫ܘܦܟܐ ܕܡܩܡܛܝܢ »ܠܐ ܬܟܕܒ ܒܐܡܬܟ« ܐܡܪܬ ̇ܗܝ‬ ‫ܘܣܝܒܘܬܐ‪ .‬ܘܣܥܪܐ ܕܡܚܘܪ‬ ‫ܫܝܠܘܡܝܬܐ ܠܐܠܝܫܥ‪ .‬ܠܘܬ ܐܠܝܫܒܥ ܐܡܪ‪ .‬ܕܐܣܓܝ ܐܠܗܐ ܚܢܢܗ‪ .‬ܘܠܘ ܠܘܬ ܙܟܪܝܐ‪.‬‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܗܘܬ ܗܝ ܥܩܪܬܐ‪ .‬ܘܠܘ ܡܢ ܥܠܬ‬ ‫ܡܛܠ ܕܝܠܕܐ ܡܢ ܥܠܬ ܐܠܝܫܒܥ ܐܬܟܠܝ‬ ‫ܙܟܪܝܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ‪ .‬ܐܠܝܫܒܥ ܠܡ ܥܩܪܬܐ ܗܘܬ‪ .‬ܘܐܦ‬ ‫̈‬ ‫̈‬ ‫ܒܝܘܡܬܐ ܕܚܪ ܒܝ‪ «.‬ܡܕܝܢ‬ ‫ܒܢܝܢܫܐ‬ ‫ܗܝ ܐܠܝܫܒܥ ܗܟܢܐ ܐܡܪܬ »ܠܡܣܒ ܚܣܕܝ ܕܒܝܬ‬ ‫ܟܐܢܐܝܬ ܐܡܪ ܕܐܣܓܝ ܐܠܗܐ ܚܢܢܗ )‪ (fol. 15r‬ܠܘܬ ܐܠܝܫܒܥ‪.‬‬ ‫)‪» (1:59a‬ܘܗܘܐ ܠܝܘܡܐ ܕܬܡܢܝܐ ܘܐܬܘ ܠܡܓܙܪܗ ܠܛܠܝܐ‪ «.‬ܗܢܘ ܡܛܠ ]‪ [+‬ܟܠܗ‬ ‫ܕܓܙܘܪܬܐ܆ ܠܩܕܡܝܢ ܐܡܪܝܢܢ ܒܝܕ ܐܠܗܐ‪ .‬ܒܝܘܡܐ ܕܝܢ ܕܬܡܢܝܐ ܓܙܪܘܗܝ ܡܛܠ‬ ‫ܕܒܝܘܡܐ ܕܬܡܢܝܐ ܦܩܕ ܐܠܗܐ ܕܡܬܓܙܪ ̇ܗܘ ܕܡܬܓܙܪ‪.‬‬ ‫)‪» (1:59b‬ܘܩܪܝܢ ܗܘܘ ܠܗ ܒܫܡܐ ܕܐܒܘܗܝ ܙܟܪܝܐ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܕܠܐ ܢܬܥܛܐ ܥܘܗܕܢܐ‬ ‫̈‬ ‫̈‬ ‫ܝܚܝܕܝܐ‬ ‫ܕܒܢܝܐ‬ ‫ܕܐܒܘܗܝ ܩܪܐܘܗܝ ܒܫܡܗ‪ .‬ܐܝܟ ܥܝܕܐ ܕܐܚܝܕ ܗܘܐ ܗܝܕܝܟ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܐܒܗܝܗܘܢ‪ .‬ܐܘ ܡܛܠ ܕܗܕܐ ܒܚܢܘ ܘܐܡܪܘ‪ .‬ܕܐܒܘܗܝ ܗܘ‬ ‫ܒܫܡܗܐ‬ ‫ܡܫܬܡܗܝܢ ܗܘܘ‬ ‫ܕܗܘ ܙܕܩ ܕܢܩܪܝܘܗܝ‪ .‬ܒܫܡܐ ܐܝܢܐ ܕܨܒܐ‪ .‬ܠܡܫܬܩ ܙܕܩ ܠܢ ܕܢܩܪܝܘܗܝ ܒܫܡܗ܆ ܥܕܡܐ‬ ‫ܼ‬ ‫ܕܡܫܬܪܐ ܠܫܢܗ ܘܡܡܠܠܗ‪ .‬ܗܝܕܝܢ ܐܝܟ ܕܪܚܡ ܢܫܡܗܝܘܗܝ‪.‬‬

‫)‪» (1:60a‬ܘܥܢܬ ܐܡܗ ܘܐܡܪܐ ܠܗܘܢ‪ .‬ܠܐ ܗܟܢܐ‪ «.‬ܗܢܘ‪ :‬ܠܐ ܢܬܩܪܐ ܙܟܪܝܐ‬ ‫̇‬ ‫ܟܚܝܕܘܬܗ‪ .‬ܠܐ ܐܡܪܚܬ ܕܬܐܡܪ‬ ‫]ܐܡܪܚܬ ܕܬܐܡܪ[ ‪ 91‬ܐܠܐ ܐܡܪܬ ܠܐ ܗܟܢܐ‪ .‬ܡܛܠ‬ ‫ܙܟܪܝܐ ܒܫܡܗ‪ .‬ܐܠܐ ܐܡܪܬ܆ ܠܐ ܗܟܢܐ‪ .‬ܗܟܢܐ ܐܦ ܣܪܐ‪ .‬ܠܐ ܡܡܪܚܐ ܗܘܬ ܕܬܩܪܐ‬ ‫ܐܒܪܗܡ ܐܠܐ ܩܪܝܐ ܗܘܬ ܠܗ ܡܪܝ‪ .‬ܐܝܟܢܐ ܕܐܡܪ ܫܠܝܚܐ‪ .‬ܐܦ ܓܝܪ ܡܢ ܠܘܬ ܣܪܐ‬ ‫ܡܬܝܒܠܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܠܘܬ ܐܠܝܫܒܥ ܬ̈ܪܬܝܗܝܢ‪ .‬ܥܩܪܘܬܐ ܘܟܚܝܕܘܬܐ‪.‬‬ ‫)‪» (1:60b‬ܐܠܐ ܢܬܩܪܐ ܝܘܚܢܢ‪̄ «.‬ܗ‪ :‬ܘܡܢ ܐܝܟܐ ܝܕܥܬ ܐܠܝܫܒܥ ܕܝܘܚܢܢ ܙܕܩ ܕܢܬܩܪܐ‪.‬‬

‫ܟܕ ܠܗܢܐ ܐܪܙܐ ܠܝܬ ܗܘܐ ܕܝܕܥ ܠܗ‪ .‬ܐܠܐ ܐܢ ܐܠܗܐ ܘܓܒܪܐܝܠ ܡܠܐܟܐ‪ .‬ܘܙܟܪܝܐ‬ ‫ܘܐܢܫܝܢ ܐܡܪܝܢ‪ .‬ܕܙܟܪܝܐ ܓܠܐ ̇‬ ‫̈‬ ‫ܠܗ‪ .‬ܘܗܕܐ ܠܐ ܫܪܝܪܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ‬ ‫̇ܗܘ ܕܐܣܬܒܪ‪.‬‬ ‫ܕܐܣܝܪܐ ܗܘܬ ܡܠܬܗ‪ .‬ܘܡܦܓܕ ܗܘܐ ܠܫܢܗ܆ ܕܠܐ ܢܡܠܠ ܐܢܓܝܪ‪ .‬ܘܣܛܪ ܡܢ ܦܢܩܝܬܐ‬ ‫ܠܐ ܐܫܟܚ ܕܢܟܬܘܒ ܠܫܡܗ‪ .‬ܠܐܠܝܫܒܥ ܝܬܝܪ ܠܐ ܡܫܟܚ ܗܘܐ ܕܢܐܡܪ ܡܛܠ ܕܡܫܬܩ‬ ‫̈‬ ‫ܗܘܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܩܕܡ ܟܬܒ ̇‬ ‫ܟܬܝܒܬܐ ܕܝܘܚܢܢ ܐܬܐܡܪ‬ ‫ܠܗ ܠܐܠܝܫܒܥ ܒܝܕ‬ ‫ܠܝ ܕܡܫܡܗ ܐܢܐ ܠܗ‪ .‬ܘܟܒܪ ܐܦܠܐ ܗܕܐ ܫܪܝܪܐ‪] .‬ܕܓܕܫܐ[ ܕܠܐ ܪܕܝܐ ܗܘܬ ܼܗܝ‬ ‫ܐܠܝܫܒܥ ܒܣܦ�ܐ‪ .‬ܐܝܟܢܐ ܕܬܟܬܘܒ ܘܬܩܪܐ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܡܢ ܡܥܒܕܢܘܬܐ‬ ‫ܕܪܘܚܐ ܩܕܝܫܐ ܐܬܝܗܒ ̇‬ ‫ܠܗ‪] .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܐܦ ܝܠܕܬ ܡܢ ܡܥܒܕܢܘܬܐ‬ ‫̇‬ ‫ܝܠܕܗ‪ .‬ܘܐܦܢ‬ ‫ܩܕܝܫܐ[‪ 92.‬ܣܒܬܐ ܓܝܪ ܥܩܪܬܐ ܕܝܠܕܐ‪ .‬ܡܢ ܚܝܠܐ ܕܪܘܚܐ ܼܗܘ‬ ‫̇‬ ‫ܕܪܘܚܐ‬ ‫̇‬ ‫ܩܕܝܡ ̇‬ ‫ܒܟܪܣܗ ܘܡܢ ܡܥܒܕܢܘܬܐ‬ ‫ܠܗ ܙܪܥܐ ܕܓܒܪܐ ܘܡܢ ܡܥܒܕܢܘܬܐ ܕܨ ܐܦ ܝܠܕܐ‬ ‫̇‬ ‫ܥܡܗ ܡܠܐܟܐ ܡܒܪܟܬܐ ܐܢܬܝ‬ ‫ܐܡܪܬ‪ .‬ܐܦ ܡܪܝܡ ܐܝܠܝܢ ܕܐܪܙܢܐܝܬ ܡܠܠ ܗܘܐ‬ ‫‪91 Read in the margin; although the margin is obscure, the following sentences clarify‬‬ ‫‪the content. Also Cf. Bar Salibi, 259.‬‬ ‫‪92 Written in the margin.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫ܒܢܫܐ ܓܠܬ ܘܐܡܪܬ ̇‬ ‫̈‬ ‫ܡܢܗ ܕܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܩܕܝܫܐ ̇ܗܘ ܕܐܬܡܠܝ‬ ‫ܠܗ‪ .‬ܡܕܝܢ ܐܦ‬ ‫̇‬ ‫ܝܠܕܐ ܒܟܪܣܗ‪ .‬ܝܠܦܬ ܠܫܡܗ ܕܝܘܚܢܢ ܘܒܕܓܘܢ ܐܡܪܬ‪ .‬ܐܠܐ ܢܬܩܪܐ ܝܘܚܢܢ‪.‬‬ ‫ܠܗ‪ .‬ܕܠܝܬ ܐܢܫ ܒܫܪܒܬܟܝ ܕܡܬܩܪܐ ܒܫܡܐ ܗܢܐ‪ «.‬ܗܢܘ‪ :‬ܒܢܝ̈‬ ‫)‪» (1:61‬ܘܐܡܪܘ ̇‬ ‫ܘܫܒܒܝ ̇ܗ ܘܗܢܘܢ ܕܐܬܟܢܫܘ ܘܐܬܘ ܕܢܓܙܪܘܢܝܗܝ ܠܛܠܝܐ‪ .‬ܐܡܪܝܢ ܠܗ̇‬ ‫̇‬ ‫̈‬ ‫ܛܘܗܡܗ‬ ‫ܠܐܠܝܫܒܥ ܕܠܝܬ ܐܢܫ ܒܫܪܒܬܟܝ ܕܡܬܩܪܐ ܝܘܚܢܢ‪.‬‬

‫)‪» (1:62‬ܘܪܡܙܘ ܠܐܒܘܗܝ ܕܐܝܟܢܐ ܨܒܐ ܕܢܫܡܗܝܘܗܝ ‪ «93‬ܗܢܘ‪ :‬ܡܢ ܗܕܐ ܝܕܝܥܐ ܕܐܦ‬ ‫̈‬ ‫ܐܕܢܘܗܝ ܠܐ‬ ‫ܫܡܥܗ ܐܣܝܪ ܗܘܐ‪ .‬ܘܡܣܟܪ ܡܢ ̇ܗܝ ܕܐܡܪܘ ܘܪܡܙܘ ܠܐܒܘܗܝ‪ .‬ܐܠܘ ܓܝܪ‬ ‫ܡܣܟ�ܢ ̈‬ ‫ܗܘܝ‪ .‬ܒܩܠܐ ܐܡܪܝܢ ܗܘܘ ܕܐܝܟܢܐ ܨܒܐ ܕܢܫܡܗܝܘܗܝ‪ .‬ܘܠܘ ܒܪܡܙܐ ܐܝܟ‬ ‫ܕܠܕܘܓܐ ܡܛܠ ܬܪܬܝܢ )‪] (fol. 15v‬ܐܣܬܟܪ ܫܡܥܗ[ ‪ 94‬ܚܕܐ ܡܢ ]ܕܠܐ ܢܐܠܙܘܢܝܗܝ[‬ ‫̈‬ ‫ܩܘܕܫܝܢ‪ .‬ܘܗܟܢܐ‬ ‫ܠܙܟܪܝܐ ܕܢܟܬܘܒ ܠܗܘܢ ̇ܗܘ ]ܕܚܙܐ ܘܫܡܥ[ ܡܢ ܡܠܐܟܐ ܒܩܕܘܫ‬ ‫̈‬ ‫̈‬ ‫ܕܢܬܟܣܝܢ ܘܢܬܢܛ�ܢ ܒܐܪܙܐ‪ .‬ܕܬܪܬܝܢ‪ .‬ܕܠܐ ܟܕ ܬܐܡܪ‬ ‫ܢܬܓܠܝܢ ܐܝܠܝܢ ܕܙܕܩ ܗܘܐ‬ ‫ܐܠܝܫܒܥ ܕܝܘܚܢܢ ܢܬܩܪܐ‪ .‬ܘܙܟܪܝܐ ܢܟܬܘܒ ܒܦܢܩܝܬܐ ܕܝܘܚܢܢ ܼܗܘ ܫܡܗ‪ .‬ܢܐܡܪܘܢ‬ ‫̈‬ ‫ܫܡܘܥܐ ܕܡܢ ܐܢܬܬܗ ܫܡܥ‪ .‬ܕܐܠܝܫܒܥ ܢܗܘܐ ܣܝܡܐ ܕܫܡܗ ܘܠܘ ܕܡܠܐܟܐ‪.‬‬

‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܗܟܢܐ ܕܣܟܪܗ ܠܫܡܥܗ ܡܠܐܟܐ‪ .‬ܡܛܠ ܕܠܐ ܗܝܡܢ‪ .‬ܘܐܣܪܗ‬ ‫ܠܠܫܢܗ܆ ܡܛܠ ܕܦܠܝܓܐܝܬ ܦܢܝ ܠܗ ]ܟܕ ܐܡܪ[ ܐܝܟܢܐ ܐܕܥ ܗܕܐ‪ .‬ܘܡܛܠ ܕܒܬ̈ܪܬܝܗܝܢ‬ ‫̈‬ ‫ܐܬܢܣܒܝ ܡܢܗ܇ ܥܕܡܐ‬ ‫ܐܣܟܠ‪ .‬ܒܫܡܥܐ ܐܡܪ ܐܢܐ ܘܒܡܠܬܐ‪ .‬ܟܐܢܐܝܬ ܬ̈ܪܬܝܗܝܢ‬ ‫ܕܐܬܚܙܝ ܒܥܒܕܐ ܡܘܠܟܢܐ ̇ܗܘ ܕܥܠܘܗܝ ܐܬܦܠܓ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܒܥܬܐ‬ ‫)‪» (1:63‬ܘܫܐܠ ܦܢܩܝܬܐ ܘܟܬܒ ܘܐܡܪ ܝܘܚܢܢ ܼܗܘ ܫܡܗ‪̄ «.‬ܗ‪ :‬ܥܠ‬ ‫ܣܓܝܐܬܐ ܙܕܩ ܢܥܩܒ ܗܪܟܐ‪ .‬ܩܕܡܝܬܐ܆ ܕܡܢܐ ܗܝ ܦܢܩܝܬܐ ܕܐܡܪ ܗܪܟܐ‪ .‬ܐܢܫܝܢ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܠܘܚܐ ܙܥܘ̈ܪܝܬܐ ܗܠܝܢ ܐܘܟܡܬܐ‪ .‬ܟܬܒܝܢ ܥܠܝܗܝܢ ܒܨܝ�ܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ‬ ‫ܡܢ ܐܡܪܝܢ‬ ‫̈‬ ‫ܕܠܘܚܐ ܩܪܐ ܗܪܟܐ ܦܢܩܝܬܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܠܕܦܐ ܡܫܡܗ ܦܢܩܝܬܐ‪.‬‬ ‫ܐܡܪܝܢ‬ ‫ܒܥܬܐ ܬܪܝܢܝܬܐ ܕܡܛܠ ܐܝܕܐ ܡܠܬܐ ܡܢ ̈ܡܠܐ ܕܐܡܪ ܡܠܐܟܐ ܠܘܬ ܙܟܪܝܐ‪ .‬ܐܣܪܗ‬ ‫̈‬ ‫̇‬ ‫ܢܗܘܝܢ‪.‬‬ ‫ܘܫܬܩܗ ܠܡܠܬܗ‪ .‬ܟܕ ܐܡܪ ܠܗ ܕܠܐ ܬܫܟܚ ܠܡܡܠܠܘ ܥܕܡܐ ܕܗܠܝܢ‬ ‫ܠܠܫܢܗ‬ ‫̇‬ ‫]ܐܢܕܝܢ ܡܛܠ ܗܝ[ ܕܐܡܪ ܠܗ »ܘܐܠܝܫܒܥ ܐܢܬܬܟ ܬܐܠܕ ܠܟ ܒܪܐ‪ «.‬ܘܗܐ ܝܠܝܕ‬ ‫ܝܘܚܢܢ܆ ܘܙܟܪܝܐ ]ܚܪܝܫ ܝܬܝܪ[ ܡܢ ̈‬ ‫̈‬ ‫ܕܣܓܝܐܐ ܢܚܕܘܢ‬ ‫ܢܘܢܐ‪ .‬ܘܐܠܐ ܡܛܠ ̇ܗܝ »‬ ‫̈‬ ‫̈‬ ‫ܘܒܢܝ ܛܘܗܡܐ‪ .‬ܘܙܟܪܝܐ ܥܕܟܝܠ ܡܫܬܩ‪ .‬ܘܐܠܐ ܡܛܠ‬ ‫]ܫܒܒܐ[‬ ‫ܒܡܘܠܕܗ‪ «.‬ܘܗܐ ܚܕܝܘ‬ ‫̇ܗܝ ܕܥܕܡܐ ܕܢܬܡܠܐ ܪܘܚܐ ܕܩܘܕܫܐ ܒܟܪܣܐ ܕܐܡܗ‪ .‬ܘܗܐ ܐܬܡܠܝ ܘܕܝܨ܆ ܘܙܟܪܝܐ‬ ‫ܥܕܟܝܠ ܫܬܝܩ‪ .‬ܐܘ ܡܛܠ ̇ܗܝ ܕܢܗܘܐ ܪܒ ܩܕܡ ܡܪܝܐ܇ ܘܚܡܪܐ ܘܫܟܪܐ ܠܐ ܢܫܬܐ܇‬ ‫ܘܣܓܝܐܐ ܡܢ ̈‬ ‫̈‬ ‫ܒܢܝ ܐܝܣܪܝܠ ܢܦܢܐ ܠܘܬ ܡܪܝܐ ܐܠܗܗܘܢ‪ .‬ܘܗܘ ܢܐܙܠ ܩܕܡܘܗܝ ܒܪܘܚܐ‬ ‫̈‬ ‫̈‬ ‫ܘܒܚܝܠܐ ܕܐܠܝܐ ܢܒܝܐ܇ ܕܢܦܢܐ ܠܒܐ ܕܐܒܗܐ ܥܠ ܒܢܝܐ‪ .‬ܘܗܐ ܐܫܬܪܝ ܠܫܢܗ ܕܙܟܪܝܐ‬ ‫̈‬ ‫ܢܗܘܝܢ‪.‬‬ ‫ܘܐܬܦܫܛܬ ܡܠܬܗ܆ ܡܢ ܩܕܡ ܗܠܝܢ‬ ‫ܘܐܠܐ ܡܛܠ ܐܝܕܐ ܡܢ ܗܠܝܢ ̈ܡܠܐ ܐܬܐܣܪ ܠܫܢܗ ܘܐܫܬܬܩܬ ܡܠܬܗ‪ .‬ܘܐܡܪܝܢܢ‪.‬‬ ‫ܕܬܪܬܝܢ ̈ܡܠܐ ܐܡܪ ܠܗ ܡܠܐܟܐ‪ .‬ܘܠܘܬ ܬ̈ܪܬܝܗܝܢ ܐܬܦܫܟ ܙܟܪܝܐ‪ .‬ܚܕܐ ܡܢ܆ ̇ܗܝ‬ ‫ܕܐܠܝܫܒܥ ܐܢܬܬܟ ܬܐܠܕ ܠܟ ܒܪܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܘܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪ .‬ܘܐܬܦܫܟ‬ ‫ܙܟܪܝܐ ܠܘܬ ܬ̈ܪܬܝܗܝܢ ܘܐܡܪ ܕܐܝܟܢܐ ܗܘܐ ܠܝ ܒܪܐ‪ .‬ܟܕ ܐܢܐ ܐܝܬܝ ܣܒܐ‪ .‬ܘܐܢܬܬܝ‬ ‫̈‬ ‫ܒܝܘܡ ̇‬ ‫̈‬ ‫ܬܗ ܗܝ‪ .‬ܘܐܢ ܓܕܫ ܘܗܘܐ ܠܝ ܝܘܚܢܢ ܐܝܟܢܐ ܐܩܪܝܘܗܝ ܫܡܐ ܕܢܘܟܪܝ‬ ‫ܣܓܝܐܬ‬ ‫‪. However, the different ways of spelling car‬ܢܫܡܝܘܗܝ ‪93 The Peshitta spells the word as‬‬‫‪ry the same meaning.‬‬ ‫‪94 Reconstructed from the reoccurrences in the text below.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܠܫܪܒܬܐ ܕܝܠܝ‪ .‬ܘܝܕܝܥܐ ܕܠܘܬ ܬ̈ܪܬܝܗܝܢ ܗܠܝܢ ܐܬܦܫܟ܇ ܡܢ ̇ܗܝ ܕܐܬܝܠܕ ܝܘܚܢܢ ܘܥܕܟܝܠ‬ ‫ܙܟܪܝܐ ܚܪܫܐ ܩܘܝ‪ .‬ܕܡܢ ̇ܗܝ ܕܐܡܪ ܠܗ ܡܠܐܟܐ‪ .‬ܡܟܝܠ ܬܗܘܐ ܫܬܝܩ‪ .‬ܠܘ ܥܕܡܐ‬ ‫̈‬ ‫ܢܗܘܝܢ ܕܡܘܕܥܐ ܬܪܬܝܢ‬ ‫ܕܗܕܐ ܬܗܘܐ ̇ܗܝ ܕܡܫܘܕܥܐ ܚܕܐ ܡܠܬܐ ܐܠܐ ܥܕܡܐ ܕܗܠܝܢ‬ ‫̈ܡܠܐ‪.‬‬ ‫ܡܕܝܢ ܝܕܝܥܐ ̇ܗܝ ܕܥܠ ܬ̈ܪܬܝܢ ܐܬܦܫܟ ܥܠ ̇ܗܝ ܕܢܬܝܠܕ ܠܗ ܒܪܐ ܘܥܠ )‪̇ (fol. 16r‬ܗܝ‬ ‫̈‬ ‫ܕܩܕܝܡܢ ܗܠܝܢ ܬܪܬܝܢ ] ̈ܡܠܐ[‬ ‫ܕܢܩܪܐ ܫܡܗ ܝܘܚܢܢ‪ .‬ܐܢܕܝܢ ܡܗܦܟ ܐܢܫ ܘܐܡܪ‬ ‫ܘܗܝ ܕܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪̇ .‬‬ ‫ܕܟܬܒܐ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ ̇ܗܝ ܕܬܐܠܕ ܠܟ ܒܪܐ ̇‬ ‫ܠܗܝ ܕܬܗܘܐ‬ ‫̈‬ ‫ܫܬܝܩ‪ .‬ܘܠܐ ܬܫܟܚ ܠܡܡܠܠܘ‪ .‬ܥܕܡܐ ܕܗܠܝܢ ܢܗܘܝܢ ܐܡܪܝܢܢ ܠܘܬܗ ܕܥܝܕܐ ܗܘ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܡܢܗ‬ ‫ܩܕܡܝܬܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‬ ‫ܠܩܕܡܝܬܐ ܐܚ�ܝܬܐ‪ .‬ܘܠܐܚ�ܝܬܐ‬ ‫ܠܟܬܒܐ ܕܢܣܝܡ‬ ‫ܕܗܕܐ ܣܘܢܛܐܟܣܝܣ ܐܡܪ ܓܝܪ ܡܠܐܟܐ ܕܚܡܪܐ ܘܫܟܪܐ ܠܐ ܢܫܬܐ ܘܒܬܪ ܗܕܐ‬ ‫ܩܕܡܗ ̇‬ ‫̇‬ ‫̇‬ ‫ܠܗܝ ܡܢ ܩܕܡ ܗܕܐ‪.‬‬ ‫ܒܟܪܣܗ ܕܐܡܗ‪.‬‬ ‫ܐܡܪ ܪܘܚܐ ܕܩܘܕܫܐ ܢܬܡܠܐ‪ .‬ܟܕ ܼܗܘ‬ ‫ܘܡܢܘ ܕܗܟܢܐ ܣܟܠ ‪ 95‬ܘܫܢܝ ܕܢܣܒܪ ܕܡܢ ܒܬܪ ܕܐܬܚܣܠ ܘܐܬܢܙܪ ܡܢ ܚܡܪܐ ܘܫܟܪܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܕܦܬܓܡܐ‪.‬‬ ‫ܠܟܪܣܗ ܕܐܡܗ ܘܐܬܡܠܝ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܠܦܘܬ ̇ܗܝ ܕܬܒܥ ܣܕܪܐ‬ ‫ܗܦܟ‬ ‫̈‬ ‫̈‬ ‫ܡܕܝܢ ܐܬܝܕܥܬ ܕܡܥܝܕ ܟܬܒܐ ܕܠܩܕܡܝܬܐ ܢܣܝܡ ܐܚ�ܝܬܐ܆ ]ܘܠܐܚ�ܝܬܐ[ ܩܕܡܝܬܐ‪.‬‬ ‫ܒܥܬܐ ܬܠܝܬܝܬܐ‪ .‬ܕܡܛܠ ܡܢܐ ܠܐ ܩܪܝܗܝ ܠܫܡܗ ܕܝܘܚܢܢ ܒܦܘܡܗ ܐܝܟ ܕܟܬܒܗ‬ ‫ܗܘܐ ܒܦܢܩܝܬܐ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ ̇ܗܝ ܕܐܬܟܬܫ ܠܘܬ ̇ܗܝ ܕܢܡܠܠ ]ܘܠܐ[ ܐܫܟܚ‪̇ .‬‬ ‫ܒܗܝ‬ ‫ܕܡܠܐܟܐ‪ .‬ܬܪܬܝܢ ܐܡܪ ܠܗ܇ ܚܕܐ ̇ܗܝ »ܕܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪] «.‬ܘܐܚܪܬܐ[ ̇ܗܝ »ܕܠܐ‬ ‫ܬܫܟܚ ܠܡܡܠܠܘ‪ «.‬ܥܕܡܐ ܕܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪ .‬ܘܒܕܓܘܢ ܐܙܕܪܒ ܡܢ ܬ̈ܪܬܝܗܝܢ܆ ܡܢ‬ ‫ܚܕ ܓܒܐ ܙܪܒܐ ܘܐܠܨܐ ܠܗ ܡܠܬܐ ܕܡܠܐܟܐ‪ .‬ܕܠܐ ܬܫܟܚ ܠܡܡܠܠܘ‪ .‬ܘܡܢ ܓܒܐ‬ ‫ܐܚܪܢܐ ܙܪܒܐ ܘܐܠܨܐ ܠܗ ܡܠܬܐ ܕܡܠܐܟܐ‪ .‬ܕܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪ .‬ܠܐ ܫܒܩܐ ܠܗ ̇ܗܝ‬ ‫ܕܠܐ ܬܫܟܚ ܠܡܡܠܠܘ‪ .‬ܘܗܐ ܐܢ ܠܐ ܡܫܟܚ ܠܡܡܠܠܘ ܐܝܟܢܐ ܩܪܐ ܫܡܗ ܝܘܚܢܢ‪.‬‬ ‫ܢܣܝܘܢܐ ܚܕܬܐ ܘܠܐ ܡܥܝܕܐ‪ .‬ܒܫܪܪܐ ܨܦܚܗ ܠܙܟܪܝܐ‪ .‬ܡܕܝܢ ܡܛܠ ܕܐܙܕܪܒ ܡܢ ܗܠܝܢ‬ ‫ܬܪܬܝܢ܇ ܡܛܠ ܗܕܐ ܫܐܠ ܦܢܩܝܬܐ ܘܟܬܒ ܘܐܡܪ ܕܝܘܚܢܢ ܼܗܘ ܫܡܗ‪ .‬ܘܟܕ ܟܬܒܗ‬ ‫̈‬ ‫ܒܦܢܩܝܬܐ‪] .‬ܫܡܠܝ[ ܠܬ̈ܪܬܝܗܝܢ‪̇ .‬‬ ‫ܐܫܬܡܠܝܢ‬ ‫ܠܗܝ ܕܬܩܪܐ ܫܡܗ ܝܘܚܢܢ‪ .‬ܬ̈ܪܬܝܗܝܢ ܓܝܪ‬ ‫̈‬ ‫ܘܢܦܩܝܢ ܠܥܒܕܐ܆ ܘܚܕܐ ܡܢܗܝܢ‪ .‬ܠܐ ܢܦܠܬ ܥܠ ܐܪܥܐ‪ .‬ܡܐ ܓܝܪ ܕܟܬܒܬ ܐܝܕܗ‪.‬‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܗܐ ܐܫܬܪܝ‬ ‫ܒܪܫܥܬܗ ܗܓܝ ܠܫܢܗ‪ .‬ܘܡܚܕܐ ܕܫܡܠܝ ܠܐܬܘܬܐ ܐܚܪܝܬܐ‬ ‫ܠܫܢܗ ܘܐܡܪ ܕܝܘܚܢܢ ܗܘ ܫܡܗ‪.‬‬ ‫ܬܘܒ ܕܒܦܢܩܝܬܐ ܟܬܒ ܗܘܐ ܠܫܡܗ܆ ܡܛܠ ܕܕܝܬܝܩܝ ܥܬܝܩܬܐ ܒܟܬܒܐ ܫܪܝܬ‪ .‬ܐܝܟ‬ ‫̈‬ ‫ܕܐܡܪ ܐܠܗܐ ܠܡܘܫܐ‪ .‬ܕܦܣܘܠ ܠܟ ܬܪܬܝܢ ̈ܟܐܦܐ ܘܟܬܘܒ ܥܠܝܗܝܢ‬ ‫ܦܬܓܡܐ‬ ‫̇‬ ‫ܘܕܫܪܟܐ‪ .‬ܙܕܩ ܗܘܐ ܕܐܦ ܕܝܬܩܝ ܚܕܬܐ ܒܟܬܒܐ ܘܦܢܩܝܬܐ ܬܫܪܐ‪ .‬ܘܒܗܘ ܟܬܒܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܬܘܬܐ ܝ ܘ ܚ ܢ ܗ ܘ ܫ ܡ ܗ‪.‬‬ ‫ܦܬܓܡܐ ܘܗܪܟܐ ܒܦܢܩܝܬܐ ܥܣܪ‬ ‫ܕܠܘܚܐ‪ .‬ܥܣܪܐ‬ ‫ܘܬܡܢ ܡܢ ܡܘܫܐ ܠܥܓ ܡܡܠܠܐ‪ .‬ܗܪܟܐ ܕܝܢ ܙܟܪܝܐ ܡܫܬܩ ܡܡܠܠܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܬܠܬܝܗܘܢ ܗܕܡܐ ܗܟܢܐ܇‬ ‫ܒܥܬܐ ܪܒܝܥܝܬܐ‪ :‬ܕܐܝܟܢܐ ܟܬܒ ܙܟܪܝܐ‪ .‬ܝܘܚܢܢ ܒܠܚܘܕ ܐܘ‬ ‫ܝܘܚܢܢ ـ ܗܘ ـ ܫܡܗ‪ .‬ܐܠܐ ܠܘܩܐ ܐܘܢܓܠܝܣܛܐ ܠܐ ܐܡܪ ܕܐܝܟܢܐ‪ .‬ܠܝ ܕܝܢ ܡܣܬܒܪܐ‬ ‫̈‬ ‫ܗܕܡܐ ܟܬܒ ܗܟܢܐ܇ ܝܘܚܢܢ ـ ܗܘ ـ ܫܡܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܐܠܘ‬ ‫ܕܬܠܬܝܗܘܢ‬ ‫̇‬ ‫ܝܘܚܢܢ ܒܠܚܘܕ ܟܬܒ‪ .‬ܠܙܟܪܝܐ ܡܬܚܫܒ ܗܘܐ ܫܡܗ ]ܘܠܘ ܠܡܕܒܪܢܘܬܐ ܐܠܗܝܬܐ ܗܝ‬ ‫̈‬ ‫ܩܘܕܫܝܢ ܝܘܚܢܢ‪] .‬ܗܟܢܐ ܓܝܪ ܘܐܠܘ ܟܬܒ ܕܝܘܚܢܢ‬ ‫ܕܩܪܬܗ ܘܫܡܗܬܗ[ ܒܒܝܬ ܩܕܘܫ‬ ‫‪.‬ܣܒܠ ‪Written as‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܢܬܩܪܐ ܕܝܠܗ ܕܙܟܪܝܐ[ ‪ 96‬ܡܬܚܫܒ ܗܘܐ ܫܡܗ ܝܘܚܢܢ )‪ [+] (fol. 16v‬ܘܣܗܕܐ ܠܗܕܐ ̇ܗܝ‬ ‫ܕܟܕ ܐܡܪܬ ܐܠܝܫܒܥ ܕܝܘܚܢܢ ܢܬܩܪܐ‪] .‬ܐܡܪܘ ̇‬ ‫ܠܗ[ ܕܠܝܬ ܒܫܪܒܬܟܝ ܐܢܫ ܕܡܬܩܪܐ‬ ‫̈‬ ‫ܒܫܡܐ ܗܢܐ‪ .‬ܚܙܐ ܐܢܬ ܐܝܟܢܐ ̇‬ ‫ܠܗ ܠܐܠܝܫܒܥ ܚܫܒܘܗܝ ܫܡܘܥܐ ܠܫܡܐ ܕܝܘܚܢܢ‪ .‬ܘܠܐ‬ ‫ܠܡܕܒܪܢܘܬܐ‪ .‬ܗܟܢܐ ܥܒܕܝܢ ܗܘܘ‪ .‬ܘܐܦ ܠܙܟܪܝܐ ܐܠܘ ܟܬܒ ܕܝܘܚܢܢ ܢܬܩܪܐ‪ .‬ܬ̈ܪܬܝܗܝܢ‬ ‫ܓܝܪ ܕܙܟܪܝܐ ܼܗܘ ܡܬܚܫܒ ܗܘܐ ܫܡܐ ܕܝܘܚܢܢ‪̇ .‬ܗܝ ܕܐܠܘ ܟܬܒ ܝܘܚܢܢ ܢܬܩܪܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܗܕܡܐ ܟܬܒ ܗܘܐ ܗܟܢܐ ܝܘܚܢܢ‪ .‬ܝܘܚܢܢ ـ ܼܗܘ ـ ܫܡܗ‪.‬‬ ‫ܕܬܠܬܝܗܘܢ‬ ‫ܐܬܝܕܥܬ ]ܡܕܝܢ[‬ ‫ܟܐܡܬ ܕܠܐ ܬܫܐܠܘܢܢܝ ܠܫܡܗ‪ .‬ܠܐ ܗܘܬ ܓܝܪ ܠܝ ܐܬܝܗܒ ܕܐܫܡܗ ]‪ .[+‬ܐܠܐ ܝܘܚܢܢ‬ ‫ܼܗܘ ܫܡܗ‪ .‬ܐܝܟ ܕܐܫܬܡܝ ܡܢ ܡܠܐܟܐ ]ܒܒܝܬ ܩܕܘܫ ܩܘ[ ̈‬ ‫ܕܫܝܢ‪ .‬ܘܡܛܠ ܗܕܐ ܟܕ‬ ‫ܫܡܥܘ ܐܝܠܝܢ ܕܟܢܝܫܝܢ ܗܘܘ ܫܬܩܘ ܘܠܐ ܐܗܦܟܘ ܥܠ ܙܟܪܝܐ‪ .‬ܐܠܘ ܠܐ ܓܝܪ ܕܐܣܬܟܠ‬ ‫ܕܡܢ ܡܕܒܪܢܘܬܐ ܐܠܗܝܬܐ ܐܬܩܪܝ ܗܟܢ ܘܠܘ ܡܢܗ ܕܙܟܪܝܐ‪ .‬ܦܫܝܩܐ ܗܘܐ‪ .‬ܕܢܗܦܟܘܢ‬ ‫ܥܠܘܗܝ܆ ܕܠܝܬ ܐܢܫ ܒܫܪܒܬܟ ܕܡܬܩܪܐ ܒܫܡܐ ܗܢܐ‪ .‬ܐܟܡܐ ܕܐܗܦܟܘ ܥܠ ܐܠܝܫܒܥ‪.‬‬ ‫ܥܠܬܐ ܚܡܝܫܝܬܐ‪ .‬ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܠܘ ܠܫܢܐ ܫܡܗܗ ܠܝܘܚܢܢ ܐܝܟ ܕܐܡܪ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ‬ ‫ܡܠܐܟܐ‪] .‬ܐܠܐ ܐܝܕܐ ܟܬܒܬܗ‪ 97 [.‬ܘܠܘܬ ܗܠܝܢ ܐܡܪܝܢܢ‬ ‫ܬ̈ܪܬܝܗܝܢ ] ̈‬ ‫ܗܘܝܢ ܟܬ[ܒܬܗ ܐܝܕܐ‪ .‬ܘܫܡܗܗ ܠܫܢܐ ܕܙܟܪܝܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܡܛܠ ܕܙܟܪܝܐ‬ ‫̇‬ ‫ܗܘܐ ܥܠܬܐ‪ .‬ܠܗܕܐ ܒܗܝ ܕܐܬܦܫܟ‪ .‬ܘܝܗܒ ܬܒܥܬܐ ܕܫܘܝܐ ܠܦܘܫܟܗ܆ ܫܬܩܐ‬ ‫ܬܫܥܐ ܝ�ܚܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܐܝܕܐ ܒܝܬܝܐ ܠܝܘܚܢܢ‪ .‬ܝܬܝܪ ܡܢ ܠܫܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܚܡܫ‬ ‫̈‬ ‫̈‬ ‫ܐܬܘܬܐ ܐܝܬ ܠܫܡܐ ܕܝܘܚܢܢ‪ .‬ܘܠܐܒܘܗܝ ܙܟܪܝܐ‪ .‬ܚܡܫ‬ ‫ܨܒܥܬܐ ܐܝܬ ܠܐܝܕܐ‪ .‬ܘܚܡܫ‬ ‫̈‬ ‫ܐܬܘܬܐ‪ .‬ܗܟܢܐ ܘܐܦ ܠܐܒܪܗܡ ܘܠܐܝܣܚܩ ܘܠܝܥܩܘܒ‪ .‬ܡܝܒܠܢܐ ܕܓܢܣܐ ܕܝܠܗܘܢ܆‬ ‫̈‬ ‫̈‬ ‫ܚܡܫ ܐܬܘܬܐ ܐܝܬ ܠܫܡܗܐ ܕܝܠܗܘܢ‪ .‬ܕܐܪܒܥ ܬܘܒ ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܐܝܕܗ‬ ‫ܕܝܡܝܢܐ ܢܣܝܡ ܥܠ ܡܪܗ‪ 98.‬ܕܚܡܫ ܕܝܢ ܬܘܒ ܐܝܟܢܐ ܕܫܪܝܐ ܓܡܝܪܐ ܢܩܒܠ ܙܟܪܝܐ‬ ‫̈‬ ‫ܕܦܘܫܟܐ ܐܝܟ ܐܝܕܐ‪.‬‬ ‫ܕܐܬܦܫܟ ܡܛܠ ܝܘܚܢܢ‪ .‬ܠܝܬ ܓܝܪ ܒܪܓܫܐ ܕܡܨܠܚ ܠܘܬ ܫܪܝܐ‬ ‫ܘܣܗܕ ܬܐܘܡܐ ܕܥܕܡܐ ܕܓܫ ܒܐܝܕܗ ܠܕܦܢܐ ܕܡܪܝܐ ܠܐ ܐܫܬܪܝ ܦܘܫܟܗ‪ .‬ܘܚܙܝ‬ ‫ܕܒܝܘܡܐ ܕܬܡܢܝܐ ܕܒܬܪ ܩܝܡܬܗ ܕܡܪܝܐ ܬܐܘܡܐ ܐܫܬܪܪ ܘܒܝܘܡܐ ܬܡܝܢܝܐ‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ »ܓܘܫܘܢܢܝ‬ ‫ܕܓܙܘܪܬܗ ܕܝܘܚܢܢ ܙܟܪܝܐ ܐܫܬܪܪ‪ .‬ܘܐܦ ܼܗܘ ܡܪܝܐ ܐܡܪ ܠܘܬ‬ ‫ܘܕܥܘ‪ .‬ܕܠܪܘܚܐ ܒܣܪܐ‪ .‬ܘܓ�ܡܐ ܠܝܬ ̇‬ ‫ܠܗ‪ .‬ܐܟܡܐ ܕܚܙܝܬܘܢ‪] (fol. 17r) .‬ܕܐܝܬ ܠܝ[‪«.‬‬ ‫ܕܫܬ ܬܘܒ ܕܩܕܡܐ ܗܘܬ ܡܛܦܣܐ ܠܐܝܕܗ ܕܡܪܝܐ‪̇ .‬ܗܝ ܕܥܬܝܕܐ ܗܘܬ ܠܡܗܘܐ ܥܡܗ‪.‬‬ ‫»ܘܐܝܕܗ ܠܡ ܕܡܪܝܐ ܐܝܬ ܗܘܬ ܥܡܗ‪«.‬‬ ‫ܒܥܬܐ ܫܬܝܬܝܬܐ‪ :‬ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ‪ .‬ܒܫܡܐ ܢܘܟܪܝܐ ܕܢܘܟܪܝ ܠܫܪܒܬܐ ܕܙܟܪܝܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ ܡܛܠ‬ ‫ܘܕܐܠܝܫܒܥ ܐܬܩܪܝ‪̄ .‬ܗ‪ :‬ܝܘܚܢܢ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ‬ ‫ܕܐܝܙܓܕܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܕܡܠܟܐ ܡܫܝܚܐ ̇ܗܘ ܕܡܚܕܬ ܠܥܠܡܐ ܡܢ ܥܬܝܩܘܬܐ‪.‬‬ ‫̈‬ ‫ܠܒܢܝ ܐܝܣܪܐܝܠ‬ ‫ܢܩܦܐܝܬ ܒܫܡܐ ܚܕܬܐ ܐܬܟܢܝ܆ ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܢܟܪܙ ܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܢܫܐ‪» .‬ܕܡܢ ܕܐܝܬ ܠܗ ܬ̈ܪܬܝܢ ܟܘܬܝܢܝܢ܆ ܢܬܠ‬ ‫ܚܕܬܬܐ‪ .‬ܕܬ̈ܪܬܝܢ܆ ‪ 99‬ܐܡܪ ܓܝܪ ܠܘܬ‬ ‫̈‬ ‫ܡܟܣܐ܆ »ܕܠܐ ܬܬܒܥܘܢ ܡܕܡ ܝܬܝܪ ܡܢ ܡܐ ܕܦܩܝܕ‬ ‫ܠܡܢ ܕܠܝܬ ܠܗ‪ «.‬ܘܐܡܪ ܠܘܬ‬ ‫̈‬ ‫ܦܠܚܝ ܐܣܛܪܛܝܐ‪» .‬ܕܒܐܢܫ ܠܐ ܬܬܛܓܪܘܢ ܘܠܐܢܫ ܠܐ‬ ‫ܠܟܘܢ ܠܡܬܒܥ‪ «.‬ܘܐܡܪ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫ܐܦܣܢܝܬܟܘܢ‪ «.‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܝܘܚܢܢ ܚܢܢܐ‬ ‫ܢܣܦܩܢ ܠܟܘܢ‬ ‫ܬܥܫܩܘܢ‪ .‬ܐܠܐ‬ ‫‪Read with the guidance of Bar Salibi’s text; Bar Salibi, 261.‬‬ ‫‪Although the text is blurred, the phrase reoccurs below.‬‬ ‫ܥܠ ܪܝܫܗ ‪98 In Moshe Bar Kepha’s Homilies, there is an additional word, so it reads:‬‬ ‫‪.‬ܕܡܪܗ‬ ‫‪99 Written above the line.‬‬ ‫‪96‬‬ ‫‪97‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܡܬܦܫܩ‪ .‬ܘܕܝܬܝܩܝ ܚܕܬܐ ̇ܗܝ ܕܗܘ ܝܘܚܢܢ ܗܘܐ ܐܝܙܓܕܐ ܚܢܢܐ ܡܠܝܐ‪ .‬ܐܝܟ ܕܐܡܪ‬ ‫̈‬ ‫ܥܝܢܝ ܠܚܢܢܟ‪ «.‬ܘܐܦ ܒܬܘܠܬܐ ܡܪܝܡ ܐܡܪܬ »ܘܚܢܢܗ‬ ‫ܚܙܝ‬ ‫ܗܘܐ ܫܡܥܘܢ »ܕܗܐ ̈‬ ‫̈‬ ‫ܠܕ̈ܪܐ ܘܫ�ܒܬܐ ܥܠ ܐܝܠܝܢ ܕܕܚܠܝܢ ܠܗ‪» «.‬ܘܐܬܕܟܪ ܚܢܢܗ‪ .‬ܐܝܟ ܕܡܠܠ ܥܡ ܐܒܗܝܢ‪«.‬‬ ‫̈‬ ‫ܝܘܡܬܐ‪ .‬ܘܣܒܬܐ‬ ‫ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ܕܚܢܢܐ ̇ܗܘ ܪܒܐ ܘܡܥܠܝܐ ܣܒܐ ܥܬܝܩ‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܢܐܠܕܘܢ ܒܪܐ܇‬ ‫ܥܩܪܬܐ ܘܥܬܝܩܬ‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫)‪» (1:63c‬ܘܐܬܕܡܪ ܟܠܢܫ‪ «.‬ܗ‪ :‬ܡܛܠ ܣܓܝܐܬܐ ܐܬܕܡܪܘ ܒܢܝܢܫܐ ܕܬܡܢ‪ .‬ܚܕܐ ܡܢ‬ ‫ܡܛܠ ܫܡܐ ܚܕܬܐ ܘܠܐ ܡܥܝܕܐ ܒܫܪܒܬܐ ܕܥܠ ܘܩܡ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܡܢ ̇ܗܝ ܕܫܡܗܗ‬ ‫ܠܫܡܗ ܙܟܪܝܐ ܚܪܫܐ ܕܫܡܥܗ ܡܢ ܡܠܐܟܐ‪ .‬ܘܐܠܝܫܒܥ ܕܠܐ ܫܡܥܬܗ ܗܘܬ ܡܢ ܐܢܫ‪.‬‬ ‫ܕܬܠܬ ܕܝܢ ܡܢ ̇ܗܝ ܕܡܚܕܐ ܘܒܪܫܥܬܗ ܕܫܡܥܗ ‪ 100‬ܗܘܐ ܠܫܡܗ ܗܘ ܙܟܪܝܐ ܐܫܬܪܝ‬ ‫ܠܫܢܗ ܘܡܠܠ‪.‬‬ ‫)‪» (1:64a‬ܐܬܦܬܚ ܦܘܡܗ ܘܠܫܢܗ‪̄ «.‬ܗ‪ :‬ܬܠܬܐ ̈‬ ‫ܗܕܡܐ ܟܬܒ ܗܟܢܐ‪ .‬ܝܘܚܢܢ ܗܘ‬ ‫̇‬ ‫̇‬ ‫ܕܫܡܗܗ ܠܐܬܘܬܐ ܐܚܪܝܬܐ ܕܐܝܬܝܗ ܗܐ ܐܫܬܪܝ ܠܫܢܗ‪.‬‬ ‫ܫܡܗ‪ .‬ܘܒܪܫܥܬܗ‬ ‫ܘܐܬܦܬܚ ܦܘܡܗ‪ .‬ܬܫܥܐ ܓܝܪ ܝ�ܚܐ ܐܫܬܬܩ‪ .‬ܡܢ ܣܘܒܪܗ ܐܡܪ ܐܢܐ ܘܥܕܡܐ‬ ‫ܠܡܘܠܕܗ ܕܝܘܚܢܢ‪.‬‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ ܕܡܠܬܐ ܩܕܡܝܬܐ ܕܡܠܠ܆‬ ‫)‪» (1:64b‬ܘܡܠܠ ܘܒܪܟ ܠܐܠܗܐ‪̄ «.‬ܗ‪:‬‬ ‫̇‬ ‫̇ܗܝ »ܕܝܘܚܢܢ ܼܗܘ ܫܡܗ« ܐܝܬܘܗܝ ܘܬܪܝܢܝܬܐ‪ .‬ܗܝ »ܕܒܪܟ ܠܐܠܗܐ‪ «.‬ܐܚ�ܢܐ ܕܝܢ‬ ‫ܐܡܪܝܢ ܠܐ ܗܟܢܐ‪ .‬ܐܠܐ ܕܩܕܡܐܝܬ ܒܪܟ ܘܐܘܕܝ ]‪ [+] (fol. 17v) 101 [+++‬ܘܒܬܪܟܢ‬ ‫ܐܡܪܗ ̇‬ ‫̇‬ ‫ܠܗܝ ܕܝܘܚܢܢ ܼܗܘ ܫܡܗ‪ .‬ܕܟܠ ܐܝܟܢ ]ܕܐܝܬ ܠܡܠܬܐ[ ܗܕܐ ܙܟܪܝܐ ̇ܡܢ‪ .‬ܡܢ‬ ‫ܒܘܪܟܬܐ ܘܬܘܕܝܬܐ ܕܐܠܗܐ ܫܪܝ ܒܡܡܠܠܗ ܡܛܠ ̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ ܡܛܠ‬ ‫ܥܠܠܬܐ‬ ‫ܕܐܫܬܡܥܬ ܗܘܬ ܨܠܘܬܗ ܐܝܟ ܕܐܡܪ ܠܗ ܡܠܐܟܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ܡܛܠ ܕܐܬܝܗܒ‬ ‫ܠܗ ܒܪܐ ܡܢ ܒܬܪ ܣܝܒܘܬܐ ܘܥܩܪܘܬܐ ܠܥܠ ܡܢ ܣܒܪܐ ܘܣܘܟܝܐ‪ .‬ܕܬܠܬ ܕܝܢ ܡܛܠ‬ ‫̈‬ ‫ܘܠܣܓܝܐܐ ܥܡܗ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ܕܒܒܘܪܟܬܐ ܫܪܝ‪.‬‬ ‫ܕܗܘܬ ܠܗ ܚܕܘܬܐ ܘܪܘܙܐ‪.‬‬ ‫̈‬ ‫ܥܡܡܐ ܕܐܪܥܐ‪ .‬ܘܡܪܢ‬ ‫ܐܪܙܐ ܕܡܕܒܪܢܘܬܐ ܗܕܐ‪ .‬ܒܙܪܥܟ ܠܡ ܢܬܒܪܟܘܢ ܟܠܗܘܢ‬ ‫̈‬ ‫ܒܢܫܐ‪ .‬ܘܡܒܪܟ ܼܗܘ ܦܐܪܐ ̇ܗܘ ܕܒܟܪܣܟܝ‪ .‬ܘܒܫܘܠܡܐ ܼܗܘ ܗܟܘܬ‪.‬‬ ‫ܥܡܟܝ ܒܪܝܟܬ‬ ‫ܘܐܦܩ ܐܢܘܢ ]ܥܕܡܐ ܠܒܝܬ ܥܢܝܐ[ ܘܒܪܟ ܐܢܘܢ‪ .‬ܘܗܘ ܒܪܟ ܐܢܘܢ ܒܟܠ ܒܘ̈ܪܟܢ ܕܪܘܚ‬ ‫ܒܫܡܝܐ‪.‬‬ ‫̈‬ ‫ܫܒܒܝܗܘܢ‪ .‬ܘܒܟܠܗ ܛܘܪܐ ܕܝܗܘܕ ܗܠܝܢ‬ ‫)‪» (1:65–66a‬ܘܗܘܬ ܕܚܠܬܐ ܥܠ ܟܠܗܘܢ‬ ‫ܡܬܡܠܠܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܘܟܠܗܘܢ ܕܫܡܥܘ ܡܬܚܫܒܝܢ ܗܘܘ ܒܠܒܗܘܢ‪ .‬ܘܐܡܪܝܢ ܕܡܢܐ ܟܝ ܢܗܘܐ‬ ‫̈‬ ‫ܛܠܝܐ ܗܢܐ‪ «.‬ܗܢܘ‪ :‬ܬܠܬ ܐܡܪ ܕܗܘܝ ܬܡܢ‪ .‬ܚܕܐ ܡܢ ܕܗܘܬ ܕܚܠܬܐ ܥܠ ܟܠܗܘܢ‬ ‫̈‬ ‫ܡܬܡܠܠܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܕܗܘܝ‬ ‫ܗܘܝ ܐܝܠܝܢ‬ ‫ܫܒܒܐ ܕܝܠܗܘܢ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ̇ܗܝ ܕܒܟܠܗ ܐܬܪܐ ܕܝܗܘܕ‬ ‫̇‬ ‫ܒܡܘܠܕܐ ܕܝܘܚܢܢ‪ .‬ܕܬܠܬ ܕܝܢ ܗܝ ܕܡܬܚܫܒܝܢ ܗܘܘ ܒܠܒܗܘܢ‪ .‬ܕܡܢܐ ܟܝ ܢܗܘܐ ܡܢ‬ ‫ܝܘܚܢܢ‪.‬‬ ‫ܒܢܝܐ ܠܥܠ ܡܢ ܣܒܪܐ‪ .‬ܡܢ ̈‬ ‫ܕܠܣܓܝܐܐ ܐܬܝܠܕ ܠܗܘܢ ̈‬ ‫̈‬ ‫ܢܫܐ ܕܝܠܗܘܢ‬ ‫ܙܕܩ ܗܟܝܠ ܠܡܕܥ‬ ‫ܥܩ�ܬܐ‪ .‬ܠܐܒܪܗܡ ܐܡܪ ܐܢܐ ܐܬܝܠܕ ܐܝܣܚܩ ܡܢ ܣܪܐ‪ .‬ܘܠܗܠܩܢܐ ܫܡܘܐܝܠ ܡܢ‬ ‫ܗܘܝ ̈‬ ‫ܣܓܝܐܐ‪ .‬ܘܗܐ ܗܠܝܢ‪ .‬ܠܐ ̈‬ ‫̈‬ ‫ܗܘܝ‬ ‫ܚܢܐ‪ .‬ܘܠܡܢܘܚ܆ ܫܡܫܘܢ ܡܢ ܐܢܬܬܗ‪ .‬ܘܠܐܚ�ܢܐ‬ ‫̈‬ ‫ܕܗܘܝ ܒܝܠܝܕܘܬܐ ܕܝܘܚܢܢ‪ .‬ܘܡܛܠ ܡܢܐ ܟܝ‪.‬‬ ‫ܒܝܠܝܕܘܬܗܘܢ‪ .‬ܐܟܡܐ‬ ‫ܕܟܬܒܗ ‪Most probably, it is scribal error; originally it was‬‬ ‫‪The whole line is damaged and unreadable.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܣܓܝܐܬܐ ܚܕܐ ܡܢ܆ ܡܛܠ ܕܐܣܬܒܪ ܒܛܢܗ ܡܢ ܡܠܐܟܐ ܒܩܕܘܫ‬ ‫ܐܡܪܝܢܢ‪ .‬ܕܡܛܠ‬ ‫̈‬ ‫ܩܘܕܫܝܢ ܒܥܕܥܐܕܐ ܕܚܘܣܝܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܡܛܠ ܕܟܕ ܐܣܬܒܪ ܒܛܢܗ ܡܢ ܡܠܐܟܐ‬ ‫ܠܐܒܘܗܝ‪ .‬ܐܬܐܣܪ ܠܫܢܗ ܘܡܠܬܗ ܘܐܣܬܟܪܬ ܡܫܡܥܬܗ‪ .‬ܕܬܠܬ ܕܝܢ ܡܛܠ ܕܥܡ‬ ‫ܝܠܝܕܘܬܗ ܐܫܬܪܝ ܐܦ ܠܫܢܐ ܕܐܒܘܗܝ‪ .‬ܘܐܬܦܬܚܬ ܡܫܡܥܬܗ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ‬ ‫ܕܐܫܬܡܗ ܒܫܡܐ ܿܗܘ ܕܢܘܟܪܝ ܠܫܪܒܬܗ ܝܘܚܢܢ‪ .‬ܕܗ`܇ ܕܝܢ ܬܘܒ ̇ܗܝ ܕܐܬܟܬܒ ܫܡܗ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܗܢܘܢ ܕܬܡܢ‪.‬‬ ‫ܓܕܫܢ ܠܗܘܢ‬ ‫ܒܦܢܩܝܬܐ‪ .‬ܘܡܛܠ ܗܠܝܢ ܟܠܗܝܢ ܟܐܢܐܝܬ‪ .‬ܕܬܠܬ‬ ‫̈‬ ‫ܗܠܝܢ ܕܒܝܠܝܕܘܬܐ ܕܐܚ�ܢܐ ̈‬ ‫̈‬ ‫ܓܕܫܢ ܠܒܢܝܢܫܐ ܕܩܪܝܒܝܢ ܗܘܘ ܠܗܘܢ‪.‬‬ ‫ܒܢܝ ܥܩ�ܬܐ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܘܝܢ )‪(fol. 18r‬‬ ‫ܕܗܘܝ ܬܡܢ ܠܘ ܠܝܘܚܢܢ ܝܬܝܪܐܝܬ‬ ‫ܬܡܝܗܬܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܗܠܝܢ‬ ‫̈‬ ‫]ܗܘܝ ܪܒܐ[ ‪ 102‬ܐܠܐ ̇‬ ‫ܠܗܘ ܕܩܕܡܘܗܝ ܥܬܝܕ ܗܘܐ ܕܢܟܪܙ‪.‬‬ ‫)‪» (1:66b‬ܘܐܝܕܗ ܕܡܪܝܐ ܐܝܬ ܗܘܬ ܥܡܗ‪̄ «.‬ܗ‪ :‬ܐܝܕܗ ܕܡܪܝܐ ܩܪܐ‪ .‬ܠܡܥܕܪܢܘܬܗ‬ ‫ܕܡܪܝܐ‪̇ .‬ܗܝ ܕܢܩܦܐ ܗܘܬ ܠܗ ܐܡܝܢܐܝܬ‪ .‬ܘܒܘܠܝܬܐ ܘܒܙܕܩܐ ܢܩܝܦܐ ܗܘܬ ܠܗ܆ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܚܕܐ ܡܢ܇ ܡܛܠ ܕܐܫܬܢܝ ܡܢ ܝܬܒܐ ܠܡܕܒܪܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‬ ‫ܥܠܠܬܐ‬ ‫ܡܛܠ ̇ܗܝ ܕܣܝܒܪ ܥܪܝܐ ܘܚܘܡܐ‪ .‬ܕܬܠܬ ܕܝܢ ܡܛܠ ̇ܗܝ ܕܢܬܝܠܦ ܡܡܠܠܐ‪ .‬ܕܐܪܒܥ‬ ‫ܬܘܒ ܡܛܠ ̇ܗܝ ܕܢܗܘܐ ܢܙܝܪܐ‪ .‬ܘܚܣܝܠܐ ܡܢ ܛܥܘܡܐ‪ .‬ܕܚܡܫ ܬܘܒ܆ ܡܛܠ ̇ܗܝ‬ ‫ܕܢܬܬܪܣܐ ܬܘܪܣܝܐ ܐܟܣܢܝܐ ܘܠܐ ܡܥܝܕܐ‪ .‬ܕܫܬ ܬܘܒ ܡܛܠ ܕܢܠܒܫ ܣܥܪܐ ܘܢܬܚܙܩ‬ ‫ܒܥܪܩܬܐ ܕܡܫܟܐ‪ .‬ܕܫܒܥ ܕܝܢ ܬܘܒ ̇ܗܝ ܕܡܢ ܒܬܪ ܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ ܕܟܬܪ ܒܡܕܒܪܐ ܢܥܘܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܙܕܘܩܝܐ ܘܠܦ�ܝܫܐ ܢܫܡܥ‪ .‬ܕܬܫܥ‬ ‫ܘܙܥܝܦܬܐ‬ ‫]ܕܩܫܝܬܐ[‬ ‫ܠܝܬܒܐ‪ .‬ܕܬܡܢܐ‪ .‬ܡܛܠ ̇ܗܝ‬ ‫ܬܘܒ ܡܛܠ ] ̇ܗܝ ܕܠܥܝܢ[ ܫܡܫܐ ܘܝܣܪܐܝܠ ܠܡܫܝܚܐ ܐܠܗܐ ܡܚܘܐ‪ .‬ܕܥܣܪ ܕܝܢ ܡܛܠ‬ ‫̇ܗܝ ܕܚܠܦ ܫܪܪܐ ܢܬܩܛܠ‪ .‬ܘܡܛܠ ܗܠܝܢ ܟܠܗܝܢ ܐܡܪ ܕܐܝܕܗ ܕܡܪܝܐ ܐܝܬ ܗܘܬ ܥܡܗ‬ ‫ܒܫܪܪܐ‪.‬‬ ‫̄ܗ‪ :‬ܡܛܠ‬ ‫)‪» (1:67‬ܘܐܬܡܠܝ ܙܟܪܝܐ ܐܒܘܗܝ ܪܘܚܐ ܕܩܘܕܫܐ ܘܐܬܢܒܝ ܘܐܡܪ‪«.‬‬ ‫ܕܐܬܡܠܝ ܡܢ ܡܥܒܕܢܘܬܐ ܕܪܘܚܐ‪ .‬ܐܟܡܐ ܕܐܦ ܐܠܝܫܒܥ ܐܬܢܒܝ ܥܠ ܟܪܘܙܐ ܘܥܠ‬ ‫ܡܟܪܙܢܐ ܘܐܡܪ‪.‬‬ ‫)‪» (1:68‬ܡܒܪܟ ܗܘ ܡܪܝܐ ܐܠܗܗ ܕܐܝܣܪܐܝܠ ܕܣܥܪ ܥܡܗ ܘܥܒܕ ܠܗ ܦܘܪܩܢܐ‪ «.‬ܗ‪̄:‬‬ ‫̇ܗܝ ܕܐܡܪ ܡܒܪܟ ܗܘ‪ .‬ܒܘܪܟܬܐ ܗܪܟܐ‪] .‬ܠܬܘܕܝܬܐ[ ܩܪܐ ܘܗܕܐ ܐܡܪ ܕܠܟܠ ܒܘ̈ܪܟܢ‬ ‫̈‬ ‫ܬܘܕܝܢ ܫܘܐ ܡܠܬܐ ܐܠܗܐ ܡܛܠ ]ܒܛܝܠܘܬܐ[ ܕܚܘܝ ܠܘܬ ܓܢܣܢ‪̇ .‬ܗܘ ܡܐ ܕܙܕܩ‬ ‫ܘܠܟܠ‬ ‫ܗܘܐ ܠܗ ܠܙܟܪܝܐ ܕܢܐܡܪܝܘܗܝ ܠܘܬ ܡܠܐܟܐ ܒܡܕܒܚܐ‪ .‬ܗܪܟܐ ܗܘ ܐܡܪܗ‪ .‬ܡܛܠ ܕܗܘ‬ ‫ܡܐ ܕܛܠܡܗ ܟܝܢܐ ܐܢܫܝܐ ܠܗܠ ܡܛܠ ܡܚܝܠܘܬܗ ܘܠܐ ܗܝܡܢܘܬܗ ‪ 103‬ܬܪܨܗ ܗܪܟܐ‬ ‫ܪܘܚܐ ܩܕܝܫܐ ܡܬܪܨܢܗ ܕܟܝܢܐ ܘܦܪܥܗ ܙܟܪܝܐ‪.‬‬ ‫ܘܐܝܕܐ ܣܥܘܪܘܬܐ ܘܦܘܪܩܢܐ ‪ 104‬ܕܚܙܐ ܙܟܪܝܐ ܕܐܡܪ ܕܣܥܪܗ ܡܪܝܐ ܘܥܒܕ ܠܗ‬ ‫ܦܘܪܩܢܐ‪ .‬ܘܐܡܪܝܢܢ ܕܩܕܡ ܗܘܐ ܘܚܙܐ ܗܘܐ ܒܥܝܢܐ ܕܢܒܝܘܬܐ ̇ܗܝ ܕܐܫܬܟܢܬ ܠܗ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪.‬‬ ‫ܝܘܕܝܐ‪ .‬ܘܠܘܬ ܫܪܟܐ‬ ‫ܪܘܚܐ‪ .‬ܠܣܥܘܪܘܬܐ ̇ܗܝ ܐܠܗܝܬܐ ܕܚܘܝ ܡܫܝܚܐ ܠܘܬ‬ ‫̇‬ ‫ܘܐܦ ܠܦܘܪܩܢܐ ܓܘܢܝܐ ̇ܗܘ ܕܥܬܝܕ ܗܘܐ ܕܢܫܟܢ ܠܗܘܢ‪ .‬ܘܥܠ ܗܝ ܐܡܪ ܗܟܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܐ ܘܫܪܟܐ‬ ‫ܣܡܝܐ‪ .‬ܘܐܩܝܡ‬ ‫ܐܝܬܝܗ‪̇ .‬ܗܝ ܕܕܟܝ ܓ�ܒܐ ܘܦܬܚ‬ ‫ܣܥܘܪܘܬܐ ܡܢ‬ ‫ܕܣܥܘ̈ܪܘܬ ܬܕܡ�ܬܐ ܕܥܒܕ‪ .‬ܘܐܦ ܼܗܘ ܗܟܢܐ ܐܡܪ‪» .‬ܕܠܐ ܐܫܬܕܪܬ ܐܠܐ ܠܘܬ‬ ‫ܥ�ܒܐ ܕܐܒܕ ܡܢ ܒܝܬ ܝܣܪܝܠ‪ «.‬ܘܐܦ ܠܘܬ ܐܘܪܫܠܡ ܐܡܪ ܕܐܠܘ ܝܕܥܬܝ ܐܝܠܝܢ‬ ‫‪These words are not very clear.‬‬ ‫‪ is repeated in the manuscript.‬ܠܐ ܗܝܡܢܘܬܗ ‪The phrase‬‬ ‫‪.‬ܦܘܪܥܢܐ ‪104 Written‬‬ ‫‪102‬‬ ‫‪103‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܐܝܬܝܗܝܢ ̈‬ ‫ܗܘܝ ܕܫܠܡܟܝ‪ .‬ܐܦܢ ܒܗܢܐ ܝܘܡܐ ܕܣܘܥܪܢܟܝ‪ .‬ܦܘܪܩܢܐ ܕܝܢ ܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܒܥܠܕܒܒܐ ܣܛܢܐ ܐܡܪ ܐܢܐ ܘܚܛܝܬܐ )‪] (fol. 18v‬ܘܡܘܬܐ[‬ ‫ܕܦܪܩ ܠܢ ܡܢ ܬܠܬܐ‬ ‫̈‬ ‫ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ ]ܠܝܘܣܦ[ ܕܗܘ ܢܦܪܩܝܘܗܝ ܠܥܡܗ ܡܢ ]ܚܛܗܝܗܘܢ‪[.‬‬ ‫)‪» (1:69‬ܕܐܩܝܡ ܠܢ ܩܪܢܐ ܕܦܘܪܩܢܐ ܒܒܝܬܗ ܕܕܘܝܕ ܥܒܕܗ‪̄ «.‬ܗ‪ :‬ܩܪܢܐ ܕܦܘܪܩܢܐ ܠܗ‬ ‫ܠܡܫܝܚܐ ܩܪܐ‪ .‬ܘܩܪܢܐ ܩܪܝܗܝ ܕܢܚܘܐ‪ .‬ܕܗܢܐ ܦܪܘܩܐ ܕܩܪܝܒ ܕܢܕܢܚ܆ ܠܘ ܐܝܟ ܫܪܟܐ‬ ‫ܕܦ�ܘܩܐ ܕܗܘܘ ܠܢ ܒܙܒܢ ܙܒܢ ܐܝܬܘܗܝ‪ .‬ܡܛܠ ܕܦܘܪܩܢܐ ܗܘ ܕܡܫܟܢ ܠܢ ܠܘ ܒܚܝܠܐ‬ ‫ܐܚܪܢܐ ܐܝܬܘܗܝ ܐܠܐ ܡܢ ܚܝܠܐ ܕܟܝܢܗ ܐܠܗܝܐ‪ .‬ܘܡܨܐ ܟܠ‪ .‬ܐܟܙܢܐ ̈‬ ‫ܕܚܝܘܬܐ ܗܠܝܢ‬ ‫̈‬ ‫ܟܝܢܝܬܐ܇ ܐܦ ܡܬܚܫܚܝܢ ܠܘܬ ܩܘܝܡܐ ܕܝܬܗܝܢ ܐܝܟ ̇ܗܝ ܕܐܡܝܪܐ‪.‬‬ ‫ܕܒܩ�ܢܬܗܝܢ‬ ‫ܐܬܐ ܡܢ‬ ‫ܐ‬ ‫ܕܥܙ‬ ‫̈‬ ‫ܘܨܦܪܝܐ‬ ‫ܘܠܬܝܡܢܐ‬ ‫ܘܠܓܪܒܝܐ‬ ‫ܠܡܥܪܒܐ‬ ‫ܡܕܩܪ‬ ‫‪.‬‬ ‫ܠܕܟܪܐ‬ ‫»ܕܚܙܝܬ‬ ‫ܼ‬ ‫̈‬ ‫ܡܥܪܒܐ܆ ܘܩܪܢܐ ܡܬܚܙܝܐ ܗܘܬ ܒܝܬ ܥܝܢܘܗܝ‪ .‬ܘܪܗܛ ܥܠ ܕܟܪܐ ܒܚܐܦܐ ܘܡܚܝܗܝ‬ ‫̇‬ ‫ܕܐܩܝܡܗ ܐܠܗܐ ܠܗܕܐ ܩܪܢܐ‬ ‫ܘܬܒܪ ܬܪܬܝܢ ܩ�ܢܬܗ‪ «.‬ܒܒܝܬܐ ܕܝܢ ܕܕܘܝܕ ܐܡܪ‬ ‫̈‬ ‫ܫܘܘܕܝܐ ܡܢ ܐܠܗܐ ܕܢܕܢܚ ܡܫܝܚܐ ܡܢ ܙܪܥܗ‪ .‬ܘܡܢ‬ ‫ܕܦܘܪܩܢܐ‪ .‬ܡܛܠ ܕܠܘܬ ܕܘܝܕ ܗܘܘ‬ ‫̇‬ ‫ܒܝܬܗ ܬܬܥܠܐ ܗܕܐ ܩܪܢܐ ܕܦܘܪܩܢܐ ܐܝܟ ܗܝ »ܕܬܡܢ ܐܕܢܚ ܩܪܢܐ ܠܕܘܝܕ ܘܐܢܗܪ‬ ‫ܫܪܓܐ ܠܡܫܝܚܗ‪ «.‬ܬܘܒ ܕܝܢ ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܙܟܪܝܐ ܕܢܡܠܠ ܥܠ ܝܘܚܢܢ‪ .‬ܕܗܘ‬ ‫ܐܝܬܘܗܝ ܐܝܙܓܕܐ ܕܗܕܐ ܩܪܢܐ܇ ܕܠܐ ܐܢܫ ܢܣܒܪ ]ܕܐܚܪܢܐ ܗܘ[ ‪ 105‬ܐܝܬܘܗܝ ܐܝܙܓܕܐ‬ ‫̇‬ ‫ܕܐܩܝܡܗ ܠܢ ܡܢ ܒܝܬܐ ܕܕܘܝܕ ܒܫܪܪܐ ܓܝܪ ܕܡܠܬܐ‬ ‫ܕܗܕܐ ܩܪܢܐ ܕܦܘܪܩܢܐ‪ .‬ܐܡܪ‬ ‫̇‬ ‫ܐܠܗܐ ܒܪܗ ܕܐܒܐ‪ .‬ܐܬܝܠܕ ܒܒܣܪ ܡܢ ܡܪܝܡ ܕܐܝܬܝܗ ܗܘܬ ܡܢ ܒܝܬܗ ܘܫܪܒܬܗ‬ ‫ܕܕܘܝܕ‪.‬‬ ‫ܕܢܒܝܘܗܝ ̈‬ ‫)‪» (1:70‬ܐܝܟ ܕܡܠܠܠ ܠܦܘܡܐ ̈‬ ‫ܩܕܝܫܐ ܕܡܢ ܥܠܡ‪̄ «.‬ܗ‪ :‬ܗܟܢܐ ܡܠܠ ܒܦܘܡܐ‬ ‫̈‬ ‫ܕܢܒܝܐ‪ .‬ܕܡܢ ܒܝܬܐ ܕܕܘܝܕ ܢܕܢܚ ܡܫܝܚܐ ܦܪܘܩܐ ܕܟܠ‪.‬‬ ‫ܒܥܠܕܒܒܝܢ ܘܡܢ ܐܝܕܐ ܕܟܠܗܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܒܥܠܕܒܒܝܢ‬ ‫ܣܢܐܝܢ‪ «.‬ܗܢܐ ܗܘ܇‬ ‫)‪» (1:71‬ܕܢܦܪܩܢ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܣܢܐܝܢ‪ .‬ܠܐܟܠܩܪܨܐ ܟܝܬ ܘܠܚܝܠܘܬܗ ܘܠܚܛܝܬܐ ܘܠܡܘܬܐ ܩܪܐ ܗܪܟܐ‪ .‬ܗܢܘܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܢܒܝܐܝܬ ܐܡܪ‬ ‫ܕܡܢܗܘܢ ܦܪܩ ܠܢ ܡܫܝܚܐ‪ .‬ܘܝܕܝܥܐ ܕܗܟܢܐ‬ ‫ܗܘܐ ܠܗܝܢ ܙܟܪܝܐ ܠܗܠܝܢ ̈ܡܠܐ‪ .‬ܡܢ ܒܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܘܡܬܐ ܕܝܡܐ‬ ‫ܩܕܝܫܬܐ‬ ‫ܠܕܝܬܩܘܗܝ‬ ‫ܐܒܗܝܢ ܘܥܗܕ‬ ‫)‪» (1:72–73a‬ܘܥܒܕ ܚܢܢܗ ܥܡ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܝܬܩܘܗܝ ܡܢ ܠܩܝܡܘܗܝ ܡܫܡܗ‪ .‬ܘܗܝ ܕܥܗܕ ܕܫܡܠܝ ܐܢܘܢ‬ ‫ܠܐܒܘܢ ܐܒܪܗܡ‪ «.‬ܗܢܘ‪:‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܩܝܡܐ ܩܕܝܫܐ ܗܢܘܢ ܕܩܕܡ ܐܩܝܡ ܐܠܗܐ ܥܡ ܐܒܘܢ ܐܒܪܗܡ‬ ‫ܐܝܬܝܗ‪ .‬ܘܗܕܐ ܐܡܪ‬ ‫̈‬ ‫̇‬ ‫ܒܝܕ ܚܢܢܗ‪ .‬ܘܡܘܡܬܐ ܕܝܡܐ ܠܗ ܕܡܢ ܙܪܥܗ ܢܕܢܚ ܦܪܘܩܐ ܗܘ ܕܒܗ ܡܬܒܪܟܝܢ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܡܘܡܬܐ ܕܝܢ ܕܐܡܪ ܕܝܡܐ ܡܪܝܐ ܠܐܒܪܗܡ‬ ‫ܥܡܡܐ‪ .‬ܝܘܡܢܐ ܫܡܠܝ ܐܢܘܢ ܒܥܒܕܐ‬ ‫ܐܝܬܝܗܘܢ‪ .‬ܗܠܝܢ ܕܩܕܡ ܐܡܪ ܠܗ ܗܟܢܐ ܒܝ ܝܡܝܬ ܐܡܪ ܡܪܝܐ ܚܠܦ ܕܥܒܕܬ‬ ‫ܦܬܓܡܐ ܗܢܐ܇ ܘܠܐ ܚܣܟܬ ܠܒܪܟ ܝܚܝܕܝܐ ܡܢܝ ܡܒܪܟܘ ܐܒܪܟܟ ܘܡܣܓܝܘ‬ ‫̈‬ ‫ܟܘܟܒܝ ܫܡܝܐ‪ .‬ܘܐܝܟ ܚܠܐ ܕܥܠ ܣܦܬܗ )‪ (fol. 19r‬ܕܝܡܐ‪.‬‬ ‫ܐܣܓܐ ܙܪܥܟ ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫ܥܡܡܐ ܕܐܪܥܐ‪.‬‬ ‫ܘܢܐܪܬ ܙܪܥܟ ܐ̈ܪܥܬܐ ܕܒܥܠܕܒܒܘܗܝ ܘܢܬܒܪܟܘܢ ܒܙܪܥܟ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝ ܐܝܣܪܐܝܠ ܩܪܐ‪ .‬ܙܪܥܗ ܕܝܢ ̇ܗܘ‬ ‫ܕܒܥܠܕܒܒܘܗܝ‬ ‫ܟܕ ܙܪܥܗ ܡܢ ̇ܗܘ ܕܝܪܬ ܐ̈ܪܥܬܐ‬ ‫̈‬ ‫ܥܡܡܐ ܕܐܪܥܐ ܠܡܫܝܚܐ ܕܕܢܚ ܡܢ ܙܪܥܗ ܫܡܗ ܕܒܗ‬ ‫ܕܢܬܒܪܟܘܢ ܒܗ ܟܠܗܘܢ‬ ‫̈‬ ‫ܥܡܡܐ܇ ܐܝܟ ܕܦܫܩ ܘܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ‪.‬‬ ‫ܐܬܒܪܟܘ ܟܠܗܘܢ‬ ‫;‪105 The whole right margin is damaged by water, and the words of this line are blurred‬‬ ‫‪however, the recognition of certain letters and the context have helped.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܒܥܠܕܒܒܝܢ‪ «.‬ܗܢܐ ܗܘ܇‬ ‫)‪» (1:73b–74a‬ܕܢܬܠ ܠܢ ܕܢܬܦܪܩ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܒܥܠܕܒܒܐ ܕܝܠܢ‪ .‬ܐܝܟ ܕܐܡܪ ܙܟܪܝܐ‪.‬‬ ‫ܣܛܢܐ ܕܐܝܬܝܗܘܢ‬ ‫̈‬ ‫ܝܘܡܬܐ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܗܕܐ ܠܡ ܦܪܩܢ‬ ‫)‪» (1:74b–75‬ܕܕܠܐ ܕܚܠܐ ܢܦܠܘܚ ܩܕܡܘܗܝ ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܥܠܕܒܒܝܢ܆ ܐܝܟܢܐ ܕܢܦܠܘܚ ܠܗ ܘܠܘ ܠܦܬܟ�ܐ‪ .‬ܟܕ ܠܐ ܕܚܠܝܢܢ ܡܢ ܣܛܢܐ‬ ‫ܣܛܢܐ‬ ‫ܡܢ‬ ‫ܘܡܩ�ܒܢܐ‪.‬‬ ‫)‪» (1:75b‬ܒܟܐܢܘܬܐ ܘܒܙܕܝܩܘܬܐ‪̄ «.‬ܗ‪ :‬ܟܐܢܘܬܐ ܘܒܙܕܝܩܘܬܐ ܦܠܚܝܢܢ ܠܗ‪ .‬ܘܠܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܒܚܐ ܕܫܘܒܚܐ ܘܕܒܚܘ ܠܐܠܗܐ‬ ‫ܕܚܝܘܬܐ ܚ�ܫܬܐ܆ ܐܝܟ ̇ܗܝ ܕܕܒܚܘ ܠܗ‬ ‫ܒܕܒܚܐ‬ ‫ܬܘܕܝܬܐ‪.‬‬ ‫ܦܪܩ ܠܢ ܗܟܝܠ ܡܢ‬

‫ܡܢ ܒܬܪ ܗܟܝܠ ܕܐܬܢܒܝ ܘܡܠܠ ܙܟܪܝܐ ܥܠ ܡܬܟܪܙܢܐ ܐܬܐ ܡܬܢܒܐ ܥܠ ܟܪܘܙܐ ܟܕ‬ ‫ܐܡܪ ܗܟܢܐ‪:‬‬

‫)‪» (1:76a‬ܘܐܢܬ ܛܠܝܐ ܢܒܝܗ ܕܥܠܝܐ ܬܬܩܪܐ‪ «.‬ܗܢܐ ܗܘ܇ ܥܠܝܐ ܡܢ ܠܡܫܝܚܐ ܩܪܐ‪.‬‬ ‫ܐܝܟ ܕܐܦ ܝܘܚܢܢ ܒܪܗ ܐܡܪ ܡܛܠܬܗ ܗܘ ܠܡ ܓܝܪ ܕܡܢ ܠܥܠ ܐܬܐ ܠܥܠ ܡܢ ܟܠ ܼܗܘ‬ ‫ܢܒܝܗ ܕܝܢ ܗܘܐ ܝܘܚܢܢ܆ ܠܘ ܡܢ ܪܘܚܩܐ܆ ܐܠܐ ܡܢ ܩܘܪܒܐ‪̇ .‬‬ ‫̈‬ ‫ܠܟܢܫܐ‬ ‫ܒܗܝ ܕܩܕܡ ܐܡܪ‬ ‫ܡܛܠܬܗ‪» .‬ܕܗܐ ܐܬܐ ܒܬܪܝ ̇ܗܘ ܕܚܝܠܬܢ ܡܢܝ‪ .‬ܗܘ ܕܠܐ ܫܘܐ ܐܢܐ ܕܐܬܓܗܢ‬ ‫̈‬ ‫ܕܡܣܢܘܗܝ‪ «.‬ܘܒܬܪ ܗܕܐ ܚܘܝܗ ܒܨܒܥܗ‪ .‬ܐܝܟ ܡܫܝܚܐ ܘܐܡܪ ܕܗܐ‬ ‫ܐܫܪܐ ܥ�ܩܐ‬ ‫̈‬ ‫ܘܢܒܝܐ‬ ‫ܐܡܪܗ ܕܐܠܗܐ ܗܘ ܕܫܩܠ ܚܛܝܬܗ ܕܥܠܡܐ‪ .‬ܘܐܢ ܥܠܝܐ ܐܝܬܘܗܝ ܡܫܝܚܐ‪.‬‬ ‫ܐܝܬ ܠܗ ܐܝܟ ܐܒܘܗܝ‪ .‬ܡܕܝܢ ܐܠܗܐ ܐܝܬܘܗܝ ܕܐܬܒܣܪ‪.‬‬

‫)‪» (1:76b‬ܬܐܙܠ ܓܝܪ ܩܕܡ ܦܪܨܘܦܗ ܕܡܪܝܐ‪ «.‬ܗܢܐ ܗܘ܇ ܡܪܝܐ ܡܢ ܗܟܝܠ‪ .‬ܠܗ‬ ‫ܠܡܫܝܚܐ ܩܪܐ ܙܟܪܝܐ‪ .‬ܘܐܙܠ ܝܘܚܢܢ ܩܕܡ ܦܪܨܘܦܗ ܐܝܟ ܕܐܬܢܒܝ ܙܟܪܝܐ ̇‬ ‫ܒܗܝ ܕܡܟܪܙ‬ ‫̈‬ ‫ܗܘܐ »ܕܗܐ ܒܬܪܝ ‪ 106‬ܐܬܐ ̇ܗܘ ܕܚܣܝܢ ܼܗܘ ܡܢܝ‪ 107 «.‬ܘܛܝܒ ܠܗ ܐܘܪܚܐ ܒܢܦܫܬܐ‬ ‫̈‬ ‫ܐܢܫܐ‪ .‬ܕܢܕܥܘܢܝܗܝ ܒܪܐ ܕܐܠܗܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܟܕ ܫܕܪܘ ܠܘܬܗ ̈‬ ‫̈‬ ‫ܕܒܢܝ‬ ‫ܝܘܕܝܐ ܡܢ ܐܘܪܫܠܡ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܠܘܝܐ ܕܡܢ ܐܢܬ‪ .‬ܦܢܝ ܠܗܘܢ ܕܠܐ ܐܝܬܝ ܡܫܝܚܐ‪ .‬ܐܠܐ ܐܝܬܝ‬ ‫ܟܗܢܐ‬ ‫ܘܫܐܠܘܗܝ ܒܝܕ‬ ‫ܩܠܐ ܕܩܪܐ ܒܡܕܒܪܐ‪ .‬ܕܐܫܘܘ ܐܘܪܚܗ ܕܡܪܝܐ‪ .‬ܘܒܕܘܟܬܐ ܐܚܪܬܐ ܐܡܪ ܠܗܘܢ‬ ‫ܕܐܢܬܘܢ ܣܗܕܝܢ ܐܢܬܘܢ ܠܝ ܕܐܡܪܬ‪ .‬ܕܐܢܐ ܠܐ ܗܘܝܬ ܡܫܝܚܐ ܐܠܐ ܫܠܝܚܐ‬ ‫ܕܩܕܡܘܗܝ‪ .‬ܘܒܕܘܟܬܐ ܐܚܪܬܐ ܐܡܪ ܕܟܠ ܡܢ ܕܠܐ ܡܗܝܡܢ ܒܒܪܗ ܕܐܠܗܐ ܪܘܓܙܗ‬ ‫ܕܐܠܗܐ ܢܩܘܐ ܥܠܘܗܝ‪.‬‬ ‫̈‬ ‫)‪» (1:77‬ܕܢܬܠ ܡܕܥܐ ̈‬ ‫ܕܚܛܗܝܘܗܢ‪̄ «.‬ܗ‪ (fol. 19v) :‬ܗܕܐ ܗܝ‬ ‫ܕܚܝܐ ܠܥܡܗ ܒܫܘܒܩܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܠܬܐ ܕܬܐܙܠ ܩܕܡ ܦܪܨܘܦܗ ܕܬܛܝܒ ܠܗ ܐܘܪܚܐ ܒܢܦܫܬܐ ܕܒܢܝ ܐܢܫܐ ܕܡܝܬܝܢ‬ ‫̈‬ ‫ܒܚܛܗܐ ܕܢܬܠ ܠܗܘܢ ̈‬ ‫ܚܝܐ ܕܫܘܒܩܢܐ ܘܕܙܕܝܩܘܬܐ‪ 108 .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ‬ ‫»ܠܒܐ ܓܝܪ ܕܡܗܝܡܢ ܒܗ‪ .‬ܡܙܕܕܩ‪ .‬ܘܦܘܡܐ ܕܡܘܕܐ ܒܗ‪ .‬ܚܝܐ‪ «.‬ܥܡܗ ܓܝܪ ܠܐܝܠܝܢ‬ ‫̈‬ ‫ܒܢܦܫܬܐ‬ ‫ܕܡܗܝܡܢܝܢ ܒܗ ܩܪܐ‪ .‬ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܗܟܢܐ‪ .‬ܕܬܛܝܒ ܠܗ ܐܘܪܚܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܕܡܝܬܝܢ ܒܦܘܠܚܢ ܦܬܟ�ܐ‪ .‬ܕܢܬܠ ܠܗܘܢ ܝܕܥܬܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܕܗܘ ܐܝܬܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܫܪܝܪܐ‪ .‬ܘܚܝܐ ܕܒܗ ܢܚܘܢ ܐܝܟ ܕܐܡܪ ܡܫܝܚܐ‪» .‬ܕܗܠܝܢ ܐܝܬܝܗܘܢ ܚܝܐ ܕܢܕܥܘܢܟ ܠܟ‬ ‫ܕܐܝܬܝܟ ܐܠܗܐ ܫܪܝܪܐ‪«.‬‬ ‫)‪» (1:78‬ܒ�ܚܡܐ ܕܚܢܢܐ ܕܐܠܗܢ ܕܒܗܘܢ ܢܣܥܪܢ ܕܢܚܐ ܡܢ ܪܘܡܐ‪ «.‬ܗܢܘ‪ :‬ܕܢܚܐ ܡܢ‬ ‫‪.‬ܒܬܪ ‪Written‬‬ ‫‪Cf. Mk 1:7. The wording does not correspond to any available Syriac versions.‬‬ ‫‪.‬ܕܙܕܝܝܩܘܬܐ ‪108 Written‬‬ ‫‪106‬‬ ‫‪107‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܠܗܐ܆ ܠܡܫܝܚܐ ܩܪܐ ܐܝܟ ܕܐܡܪ ܢܒܝܐ‪ .‬ܕܐܡܪ ܓܝܪ ܡܛܠܬܗ »ܕܢܕ]ܢܚ ܠܟܘܢ‬ ‫̈‬ ‫ܠܕܚܠܝ[ ‪ 109‬ܫܡܝ ܫܡܫܐ ܕܙܕܝܩܘܬܐ‪ «.‬ܘܐܦ ܢܒܝܐ ܐܚܪܢܐ ܐܡܪ ܡܛܠܬܗ ܕܗܐ ܓܒܪܐ‬ ‫ܘܫܡܗ ܕܢܚܐ‪ .‬ܘܒܠܥܡ ܗܘ ܩܨܘܡܐ ܐܬܢܒܝ ܡܛܠܬܗ »ܕܢܕܢܚ ܟܘܟܒܐ ܡܢ ܝܥܩܘܒ‪.‬‬ ‫ܘܢܩܘܡ ܪܝܫܐ ܡܢ ܐܝܣܪܐܝܠ‪ «.‬ܘܗܕܐ ܐܡܪ ܕܒ�ܚܡܐ ܕܚܢܢܐ ܕܐܠܗܢ‪ .‬ܫܕܪ ܠܢ ܡܢ‬ ‫ܪܘܡܐ ܕܢܚܐ ܐܝܬܘܗܝ ܒܪܗ ܘܡܪܢ‪ .‬ܐܚ�ܢܐ ܐܡܪܝܢ ܕܠܟܘܟܒܐ ܗܘ ܕܐܬܚܙܝ ܗܘܐ‬ ‫̈‬ ‫ܠܡܓܘܫܐ ܕܝܬܒܝܢ‬ ‫ܒܡܘܠܕܗ ܩܪܐ ܕܢܚܐ‪ .‬ܗܘ ܕܡܢ ܪܘܡܐ ܕܫܡܝܐ ܕܢܚ ܘܣܒܪ ܗܘܐ‬ ‫ܗܘܘ ܒܚܫܘܟܐ ܕܛܥܝܘܬܐ ܥܠ ܡܘܠܕܗ‪.‬‬ ‫)‪» (1:79a‬ܠܡܢܗܪܘ ܠܐܝܠܝܢ ܕܒܚܫܘܟܐ ܘܒܛܠܠܐ ܕܡܘܬܐ ܝܬܒܝܢ‪ «.‬ܗܢܘ‪ :‬ܚܫܘܟܐ ܗܪܟܐ‬ ‫ܠܘ ̇‬ ‫ܠܗܘ ܕܐܝܬܘܗܝ ܓܠܝܙܘܬܐ ܕܡܢ ܢܘܗܪܐ ܩܪܐ‪ .‬ܘܡܘܬܐ ܬܘܒ ܠܘ ܠܦܘܪܫܢܐ ܕܢܦܫܐ‬ ‫ܕܡܢ ܦܓܪܐ ܐܡܪ‪ .‬ܐܠܐ ܡܘܬܐ ܘܚܫܘܟܐ ܠܚܛܝܬܐ ܘܠܥܘܠܐ ܘܠܪܘܫܥܐ ܡܫܡܗ‪.‬‬ ‫ܘܗܕܐ ܐܡܪ ܕܗܕܐ ܼܗܝ ܥܠܬܐ ܕܐܬܐ ܠܘܬܢ ܗܢܐ ܕܢܚܐ ܘܣܥܪܢ‪ .‬ܐܝܟܢܐ ܕܢܚܣܐ‬ ‫̈‬ ‫̈‬ ‫ܘܠܥܘܠܐ ܘܠ�ܫܝܥܐ ܘܢܙܕܩ ܐܢܘܢ‪ .‬ܒܝܕ ܗܝܡܢܘܬܐ ܕܒܗ‪ .‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‬ ‫ܠܚܛܝܐ‬ ‫̈‬ ‫ܕܗܘ ܐܫܬܠܡ ܡܛܠ ܚܛܗܝܢ‪ .‬ܘܩܡ ܕܢܙܕܩܢ‪ .‬ܡܛܠ ܕܐܙܕܕܩܢ ܗܟܝܠ‬ ‫ܦܘܠܘܣ ܡܛܠܬܗ ܼ‬ ‫ܒܗܝܡܢܘܬܐ ܢܗܘܐ ܠܢ ܫܠܡܐ ܠܘܬ ܐܠܗܐ‪ .‬ܒܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪.‬‬ ‫ܘܗܘ ܡܪܢ‬ ‫ܘܐܦ ܢܒܝܐ ܐܚܪܢܐ ܐܡܪ‪ .‬ܕܥܡܐ ܕܝܬܒ ܒܚܫܘܟܐ ܢܘܗܪܐ ܪܒܐ ܚܙܐ܇‬ ‫ܼ‬ ‫ܐܡܪ ܡܢ ܦܘܡܗ ܕܐܢܐ ܐܢܐ ܢܘܗܪܗ ܕܥܠܡܐ‪ .‬ܘܐܝܟ ܕܒܫܪܪܐ ܐܢܗܪ ܘܐܘܕܥ ܐܦ‬ ‫̈‬ ‫̈‬ ‫ܕܓܠܝ ܫܡܐ‬ ‫ܐܠܗܐ‬ ‫ܐܠܦ ܠܢ‪ .‬ܐܝܢܐ ܐܝܬܘܗܝ ܐܠܗܐ ܫܪܝܪܐ‪ .‬ܘܐܝܠܝܢ ܐܝܬܝܗܘܢ‬ ‫ܘܦܬܟ�ܐ ܘܐܦ )‪ (fol. 20r‬ܗܘ ܐܘܢܓܠܝܣܛܐ ܐܡܪ ܡܛܠܬܗ ܘܗܘ ܢܘܗܪܐ ܒܚܫܘܟܐ‬ ‫ܡܢܗܪ‪.‬‬

‫)‪» (1:79b‬ܕܢܬܪܘܨ ̈ܪܓܠܝܢ ܒܐܘܪܚܐ ܕܫܠܡܐ‪ «.‬ܗܢܘ‪ :‬ܕܢܬܪܘܨ ܕܘܒ�ܝܢ ܒܐܘܪܚܐ‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܐܘܪܚܐ ܕܫܠܡܐ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ ܘܣܐܢܘ ܒ�ܓܠܐ‬ ‫ܕܐܘܢܓܠܝܘܢ‬ ‫̇‬ ‫ܕܝܠܟܘܢ ܛܘܝܒܗ ܕܐܘܢܓܠܝܘܢ ܕܫܠܡܐ‪ .‬ܘܠܘ ܒܐܘܪܚܐ ܕܢܡܘܣܐ ܗܘ ܕܒܝܕ ܡܘܫܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܠܚܛܝܐ ܐܬܪܐ ܠܬܝܒܘܬܐ‪ .‬ܘ̈ܪܓܠܐ ܘܐܘܪܚܐ‬ ‫ܕܐܝܬܝܗ ܐܘܪܚܐ ܕܪܘܓܙܐ܆ ܕܠܐ ܝܗܒܐ‬ ‫ܠܕܘܒ�ܐ ܘܠܣܥܘ̈ܪܘܬܐ ܩܪܐ‪ .‬ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܕܢܬܪܘܨ ̈ܪܓܠܝܢ ܒܐܘܪܚܐ ܕܫܠܡܐ‪.‬‬ ‫ܗܢܐ ܗܘ܇ ̇‬ ‫ܒܗܝ ܕܡܫܝܢ ܒܝܬ ܠܢ ܘܠܐܒܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܘܠܘܣ ܘܥܒܕ ܫܝܢܐ ܘܪܥܝ‬ ‫̇‬ ‫ܠܬ̈ܪܝܗܘܢ ܚܕ ܦܓܪ ܥܡ ܐܠܗܐ‪ .‬ܘܠܘ ܒܐܘܪܚܐ ܕܒܥܠܕܒܒܘܬܐ‪ .‬ܗܝ ܕܐܪܡܝ ܚܘܝܐ ܒܝܬ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܠܐܠܗܐ‪.‬‬ ‫)‪» (1:80a‬ܛܠܝܐ ܕܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪̄ «.‬ܗ‪ :‬ܒܬ̈ܪܬܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ‪.‬‬ ‫ܘܒܗܝ ܪܘܚܐ ܩܕܝܫܐ ܘܠܘ ܟܠܗ ܗܢܐ ̇‬ ‫̇‬ ‫ܒܗܝ ܐܟܡܐ‬ ‫ܒܬܪܒܝܬܐ ܟܝܢܝܬܐ ܐܡܪ ܐܢܐ‪.‬‬ ‫ܕܒܗܕܐ‪.‬‬ ‫)‪» (1:80b‬ܘܒܚܘܪܒܐ ܐܝܬܘܗܝ ܗܘܐ ܥܕܡܐ ܠܝܘܡܐ ܕܬܚܘܝܬܗ ܕܠܘܬ ܐܝܣܪܐܝܠ‪̄ «.‬ܗ‪:‬‬ ‫̈‬ ‫ܫܢܝܢ ܥܕܡܐ ]ܠܝܘܡܐ[‬ ‫ܚܘܪܒܐ ܓܝܪ ܠܡܕܒܪܐ ܩܪܐ‪̇ .‬ܗܘ ܕܒܗ ܕܝܪ ܝܘܚܢܢ ܬܠܬܝܢ‬ ‫ܕܡܫܬܠܚܢܘܬܗ ܕܠܘܬ ܐܝܣܪܝܠ‪ .‬ܘܡܬܚܘܝܢܘܬܗ ܕܠܗ‪.‬‬ ‫ܡܬܒـ]ܥܝܐ ܕܢܥܩܒ[ ܕܡܛܠ ܡܢܐ ܗܘܐ ܡܦܩܬܗ ܕܝܘܚܢܢ ܠܡܕܒܪܐ‪ .‬ܘܟܕ ܢܦܩ ܗܘܐ‬ ‫ܠܡܕܒܪܐ ܒܪ ܟܡܐ ̈‬ ‫ܫܢܝܢ‪ .‬ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܡܢ ܡܢܘ ܝܠܦ ܡܡܠܠܐ ܘܡܢ ܐܝܟܐ‪ .‬ܥܠܬܐ‬ ‫̈‬ ‫ܕܝܢ ܕܡܦܩܬܗ ܕܠܡܕܒܪܐ ܗܕܐ ܗܘܬ‪ .‬ܟܕ ܐܬܘ ܡܓܘܫܐ ܠܝܗܘܕ ܒܙܒܢܐ ܕܝܠܝܕܘܬܗ‬ ‫ܕܡܪܝܐ ܡܫܝܚܐ܆ ܘܐܬܬܙܝܥܬ ̇‬ ‫ܟܠܗ ܐܘܪܫܠܡ ܐܝܟ ܕܟܬܝܒ ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ‪ .‬ܘܩܪܐ‬ ‫‪Reconstructed after consulting the Peshitta text.‬‬

‫‪109‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܢܘܢ ܗܪܘܕܣ ܘܡܠܠ ܥܡܗܘܢ ܘܐܡܪ ܠܗܘܢ »ܕܙܠܘ ܥܩܒܘ ܥܠ ]ܛܠܝܐ[ ܘܡܐ‬ ‫ܐܫܟܚܬܘܢܝܗܝ ܬܘ ܚܘܐܘܢܝ ‪ 110‬ܕܐܦ ܐܢܐ ܐܙܠ ܐܣܓܘܕ ܠܗ‪ «.‬ܗܢܘܢ ܕܝܢ ܐܙܠܘ‬ ‫ܘܫܒܩܘܗܝ ܘܠܐ ܗܦܟܘ ܠܘܬܗ‪ .‬ܘܒܕܓܘܢ ܐܫܬܓܫ ܣܓܝ ܘܐܬܚܡܬ‪ .‬ܘܟܕ ܡܥܩܒ ܥܡ‬ ‫̈‬ ‫ܟܗܢܐ ܘܣܦ�ܐ ܕܐܝܟܐ ܡܬܝܠܕ ܡܫܝܚܐ ܐܢܫ ܡܢ ̇ܗܢܘܢ ܕܩܝܡܝܢ ܗܘܘ ܬܡܢ‪ .‬ܐܡܪ ܠܗ‬ ‫̈‬ ‫ܣܓܝܐܐ‬ ‫ܕܒܫܒܒܘܬܢ ܐܝܬ ܛܠܝܐ ܚܕ ܒܪܗ ܕܙܟܪܝܐ ܟܗܢܐ ܕܩܪܝܒܐܝܬ ܝܠܝܕ܇ ܘܡܢ‬ ‫ܫܡܥܬ ܕܐܡܪܝܢ ܕܗܘܝܘ ܡܫܝܚܐ‪ .‬ܘܫܕܪ ܗܪܘܕܝܣ ܘܐܝܬܝܗ ܠܙܟܪܝܐ ܘܫܐܠܗ ܕܐܝܟܘ‬ ‫)‪ (fol. 20v‬ܒܪܐ ܕܝܠܟ‪ .‬ܐܡܪ ܠܗ ܕܗܐ ܒܒܝܬܐ ܥܡ ܐܡܗ‪ .‬ܐܡܪ ܠܗ ܕܙܠ ܐܝܬܝܗܝ‪.‬‬ ‫ܐܢܕܝܢ ܠܐ ܡܝܬܐ ܐܢܬ ܠܗ܆ ܒܡܘܬܐ ܒܝܫܐ ܡܐܬ ܐܢܬ‪ .‬ܐܢܫ ܕܝܢ ܡܢ ̇ܗܢܘܢ ܕܩܝܡܝܢ‬ ‫̇‬ ‫̇‬ ‫ܒܟܢܦܗ‬ ‫ܘܐܘܕܥܗ ܠܐܠܝܫܒܥ‪ .‬ܗܝ ܕܝܢ ܫܩܠܬܗ ܠܝܘܚܢܢ‬ ‫ܗܘܘ ܬܡܢ ܘܫܡܥܝܢ‪ .‬ܪܗܛ‬ ‫ܡܣܪܗܒܐܝܬ܆ ܘܐܙܠܬ ܠܡܕܒܪܐ ̈‬ ‫ܘܗܘ‪ܼ .‬ܗܘ ܕܝܢ ܗܪܘܕܣ‬ ‫ܕܙܝܦܢܐ ܘܐܬܛܫܝܬ‬ ‫ܬܡܢ ܗܝ ܼ‬ ‫̈‬ ‫̈‬ ‫ܦܠܚܐ‪ .‬ܟܕ ܕܝܢ ܐܙܠ ܙܟܪܝܐ‬ ‫ܡܙܝܢܐ‬ ‫ܫܕܪܗ ܠܙܟܪܝܐ ܕܢܝܬܝܘܗܝ ܠܛܠܝܐ ܟܕ ܫܕܪ ܗܘܐ ܥܡܗ‬ ‫ܠܒܝܬܗ ܠܐ ܐܫܟܚ ܠܐ ܠܝܘܚܢܢ ܘܠܐ ܠܐܡܗ‪ .‬ܘܕܚܠ ܕܢܗܦܘܟ ܠܘܬ ܐܝܪܘܕܝܣ‪ .‬ܘܐܙܠ ܐܚܕ‬ ‫ܓܘܣܐ ܒܗܝܟܠܐ‪ .‬ܗܪܘܕܣ ܕܝܢ ܫܕܪ ܩܛܠܗ ܒܝܢܝ ܗܝܟܠܐ ܠܡܕܒܚܐ‪ .‬ܐܝܟ ܕܟܬܝܒ ܒܗܢܐ‬ ‫ܐܘܢܓܠܝܘܢ ܕܠܘܩܐ ܘܒܐܚ�ܢܐ‪.‬‬ ‫̇‬ ‫ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ ܕܡܢ ܡܥܒܕܢܘܬܐ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܐܬܬܙܝܥ ܼܗܘ ܒܗ ܝܘܚܢܢ‪.‬‬ ‫ܕܢܦܘܩ ܠܡܕܒܪܐ ܘܢܕܝܪ ܒܗ ܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܡܢ ܡܥܒܕܢܘܬܐ ܐܠܗܝܬܐ ܗܘܬ ܡܦܩܬܗ ܕܝܘܚܢܢ ܕܠܡܕܒܪܐ ܘܢܕܝܪ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܡܢ ܡܥܒܕܢܘܬܐ ܐܠܗܝܬܐ ܗܘܬ ܡܦܩܬܗ‬ ‫ܒܗ ܬܠܬܝܢ‬ ‫ܕܝܘܚܢܢ ܕܠܡܕܒܪܐ‪ .‬ܐܝܟܢܐ ܕܬܫܬܪܪ ܼܗܝ ܣܗܕܘܬܗ ܕܥܠ ܡܫܝܚܐ‪ .‬ܘܠܐ ܢܗܘܐ ܒܗ̇‬ ‫ܡܣܒܪܢܘܬܐ ܡܕܡ ܡܛܠ ܕܐܝܬ ܗܘܐ ܐܚܝܢܘܬܐ ܒܝܬ ܐܡܗ ܠܐܡܗ ܕܡܫܝܚܐ‬ ‫ܐܝܟܢܐ ܕܐܡܪ ܡܠܐܟܐ ܠܘܬ ܡܪܝܡ‪» .‬ܕܗܐ ܐܠܝܫܒܥ ܐܚܝܢܬܟܝ‪ «.‬ܘܥܬܝܕ ܗܘܐ‬ ‫ܕܪܘ̈ܪܒܬܐ ܢܣܗܕ ܥܠ ܡܫܝܚܐ‪» .‬ܕܗܢܘ ܠܡ ܐܡܪܗ ܕܐܠܗܐ‪» «.‬ܘܟܠ ܕܠܐ ܡܗܝܡܢ‬ ‫ܒܒܪܗ ܕܐܠܗܐ‪ .‬ܪܘܓܙܗ ܕܐܠܗܐ ܢܩܘܐ ܥܠܘܗܝ‪» «.‬ܘܐܢܐ ܣܢܝܩ ܐܢܐ ܕܡܢܟ‬ ‫ܐܬܥܡܕ« ܘܕܫܪܟܐ‪.‬‬ ‫ܢܦܩ ܠܡܕܒܪܐ ܡܢ ܫܒܪܘܬܗ‪ .‬ܐܝܟܢܐ ܕܠܐܡܬܝ ܕܢܐܬܐ ܘܢܣܗܕ ܥܠܘܗܝ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ‪ .‬ܟܕ ܚܙܝܢ ܠܗ ܕܐܝܬܘܗܝ ܥܢܘܝܐ ܘܢܙܝܪܐ‪ .‬ܘܕܠܐ ܐܚܝܕ‬ ‫ܐܠܗܝܬܐ܆ ܢܗܝܡܢܘܢܝܗܝ‬ ‫̈‬ ‫ܒܥܠܡܢܝܬܐ ܘܐ̈ܪܥܢܝܬܐ‪ .‬ܘܕܠܐ ܩܕܡ ܝܕܥܗ ܠܡܫܝܚܐ‪ .‬ܘܠܐ ܚܙܝܗܝ ܘܐܦܠܐ ܗܘܬ ܠܗ‬ ‫ܫܢܝܢ‪ .‬ܥܕܡܐ ̇‬ ‫ܥܡܗ ܚܒܪܘܬܐ܆ ̇‬ ‫̈‬ ‫ܠܗܘ ܙܒܢܐ ܕܐܬܐ‬ ‫ܒܗܝ ܕܒܡܕܒܪܐ ܥܡܪ ܬܠܬܝܢ‬ ‫ܘܣܗܕ ܥܠܘܗܝ‪ .‬ܘܐܦ ܼܗܘ ܝܘܚܢܢ‪ .‬ܗܟܢܐ ܐܡܪ »ܘܐܢܐ ܠܐ ܝܕܥ ܗܘܝܬ ܠܗ‪ .‬ܐܠܐ ܡܢ‬ ‫̈‬ ‫ܒܡܝܐ‪ .‬ܗܘ ܐܡܪ ܠܝ ܕܐܝܢܐ ܕܚܙܐ ܐܢܬ ܕܢܚܬܐ ܪܘܚܐ ܘܡܩܘܝܐ‬ ‫ܕܫܕܪܢܝ ܕܐܥܡܕ‬ ‫ܥܠܘܗܝ‪ «.‬ܘܕܫܪܟܐ ܡܕܝܢ ܟܐܢܬܝܬ ܗܘܬ ܡܦܩܬܗ ܕܠܡܕܒܪܐ‪.‬‬ ‫̈‬ ‫ܫܢܝܢ ܐܝܬܘܗܝ ܗܘܐ ܟܕ ܢܦܩ‪ .‬ܘܗܢܘܢ ܡܢ )‪] (fol. 21r‬ܕܐܡܪܝܢ܆ ܕܒܪ‬ ‫ܐܠܐ ܒܪ ܟܡܐ‬ ‫ܫܢܝܢ ܘܦܠܓܗ̇‬ ‫ܡܓܘܫܐ ܘܐܫܟܚܘܗܝ ܠܡܫܝܚܐ‪ .‬ܐܡܪܝܢ ܕܒܪ ܬ̈ܪܬܝܢ ̈‬ ‫̈‬ ‫ܬ̈ܪܬܝܢ ̈‬ ‫ܫܢܝܢ ܐܬܘ‬ ‫ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܡܛܠ ܕ[ܫܬܐ ܝ�ܚܝܢ ܩܕܝܡ ܠܝܠܝܕܘܬ]ܗ ܒܣܪܢܝܬܐ ܕܡܪܝܐ܇ ܐܝܟ‬ ‫ܠܗ ̇‬ ‫ܕܐܡܪ ܡܠܐܟܐ »ܕܗܢܐ[ ‪ 111‬ܝܪܚܐ ܕܫܬܐ ̇‬ ‫ܠܗܝ ܕܡܬܩܪܝܐ ܥܩܪܬܐ‪̇ «.‬ܗܢܘܢ ܓܝܪ‬ ‫‪.‬ܚܘܘܢܝ ‪Due to scribal error, it was misspelled‬‬ ‫‪The blurry words in the manuscript in the above two lines were reconstructed based‬‬ ‫‪on Moshe Bar Kepha’s homily. Cf. Nurse, F. E., “A Homily by Moses bar Kepha on the‬‬ ‫‪Birth of John the Baptist,” American Journal of Semitic Languages and Literature 26 (1909–10):‬‬ ‫‪88–89.‬‬ ‫‪110‬‬ ‫‪111‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܡܓܘܫܐ ܒܪ ܫܢܬܐ ܚܕܐ ܐܡܪܘ‬ ‫ܕܐܡܪܝܢ ܕܒܪ ܫܬܐ ܝ�ܚܝܢ ܐܫܟܚܘܗܝ ܠܡܫܝܚܐ‬ ‫ܕܐܝܬܘܗܝ ܗܘܐ ܝܘܚܢܢ ܟܕ ܢܦܩ ܠܡܕܒܪܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܒܫܬܐ ܝ�ܚܐ ܢܦܩ‪.‬‬ ‫̈‬ ‫ܡܓܘܫܐ ܘܐܫܟܚܘܗܝ ܠܡܫܝܚܐ‪.‬‬ ‫ܡܛܠ ̇ܗܝ ܕܒܥܙܪܘ̈ܪܐ ܐܡܪܝܢ‪ .‬ܐܬܘ‬ ‫̇‬ ‫ܘܡܢ ܡܢܘ ܝܠܦ ܡܡܠܠܐ ̇‬ ‫ܘܗܢܘܢ ܡܢ ܕܐܡܪܘ‪ .‬ܕܒܪ ܬܪܬܝܢ ̈‬ ‫ܘܦܠܓܗ ܢܦܩ ܠܡܕܒܪܐ‬ ‫ܫܢܝܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܐܡܪܝܢ ܕܝܠܝܦ ܗܘܐ ܡܢ ܟܕܘ ܡܛܠ ܕܒܢܝ ܬܪܬܝܢ ܫܢܝܐ ܘܦܠܓܗ ܡܠܓܠܓܝܢ ܘܡܡܠܠܝܢ‪.‬‬ ‫ܐܚ�ܢܐ ܕܝܢ܆ ܡܢ ܐܡܗ ܐܡܪܝܢ ܕܝܠܦ‪ .‬ܐܚ�ܢܐ ܬܘܒ ܡܢ ܒܛܝܠܘܬܐ ܐܠܗܝܬܐ‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‪ .‬ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ ܝܠܦ‬ ‫ܘܚܦܝܛܘܬܐ ܕܐܝܬ ܗܘܬ ܥܠܘܗܝ‪.‬‬ ‫ܡܡܠܠܐ܉ ̇ܗܝ ܕܒܕܡܘܬ ܐܡܐ ܡܪܚܡܢܝܬܐ ܥܠܘܗܝ ܡܪܚܦܐ ܗܘܬ ܘܡܪܒܝܐ ܠܗ‪ .‬ܘܡܢ‬ ‫̈‬ ‫ܚܘܡܐ ̈‬ ‫ܕܣܬܘܐ‪.‬‬ ‫ܕܩܝܛܐ܆ ܘܡܢ ܩܘܪܐ‬ ‫ܘܡܢ ܒܬܪ ܗܟܝܠ ܕܫܠܡ ܗܘܐ ܐܘܢܓܠܝܣܛܐ ܡܠܬܐ ܕܥܠ ܡܘܠܕܐ ܕܝܘܚܢܢ‪ .‬ܐܬܐ‬ ‫ܕܢܐܡܪ ܥܠ ܡܘܠܕܗ ܕܡܫܝܚܐ‪ .‬ܘܒܕܓܘܢ ܐܡܪ ܗܟܢܐ‪.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܬܪܝܢ[‬

‫̈‬ ‫ܒܝܘܡܬܐ ܗܢܘܢ ܢܦܩ ܦܘܩܕܢܐ ܡܢ ܐܓܘܣܛܘܣ ܩܣܪ‪ .‬ܕܢܬܟܬܒ‬ ‫)‪» (2:1–2‬ܒܗܘܢ ܕܝܢ‬ ‫ܟܠܗ ܥܡܐ ܕܐܘܚܕܢܗ‪ .‬ܗܕܐ ܕܝܢ ܡܟܬܒܢܘܬܐ ܩܕܡܝܬܐ ܗܘܬ ܒܗܓܡܢܘܬܐ‬ ‫ܕܩܘܪܝܢܘܣ ܒܣܘܪܝܐ‪̄ «.‬ܗ‪ :‬ܙܕܩ ܗܟܝܠ ܠܡܕܥ ܕܗܢܐ ܐܓܘܣܛܘܣ ܡܠܟܐ ܐܝܬܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܠܟ ܗܘܐ‪ .‬ܥܠ‬ ‫ܥܡܡܐ‬ ‫ܗܘܐ ܕ̈ܪܘܡܝܐ ܘܛܒܝܒ ܗܘܐ ܘܡܫܡܗ‪ .‬ܘܥܠ‬ ‫̈ܪܘܡܝܐ ܐܡܪ ܐܢܐ ܘܥܠ ܡܨ̈ܪܝܐ ܘܥܠ ܣܘ̈ܪܝܝܐ ܘܥܠ ܥܒ�ܝܐ‪ .‬ܘܕܫܪܟܐ‪ .‬ܒܫܢܬ‬ ‫̈‬ ‫ܒܢܝ ܐܢܫܐ ܕܬܚܝܬ ܐܘܚܕܢܗ‬ ‫ܐܪܒܥܝܢ ܘܬܠܬ ܠܡܠܟܘܬܗ ܦܩܕ ܕܢܬܟܬܒܘܢ ܟܠܗܘܢ‬ ‫̈‬ ‫ܘܫܘܠܛܢܗ ܡܛܟܣܝܢ ܗܘܘ‪ .‬ܟܠܚܕ ܕܝܢ ܡܢܗܘܢ ܒܩܪܝܬܗ ܘܒܡܕܝܢܬܗ‪ .‬ܘܫܕܪ ܗܓܡܘܢܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܟܠܚܕ ܒܩܪܝܬܗ‬ ‫ܘܡܕܒ�ܢܐ ܠܟܠܗܘܢ ܐܬ̈ܪܘܬܐ ܕܬܚܝܬ ܫܘܠܛܢܗ ܕܢܟܬܒܘܢ‬ ‫̈‬ ‫ܗܓܡܘܢܐ ܕܝܠܗ ܕܡܬܩܪܐ ܗܘܐ ܩܘܪܝܢܘܣ‪ .‬ܓܒܪܐ‬ ‫ܘܒܡܕܝܢܬܗ ܘܡܢ ܗܪܟܐ ܠܚܕ ܡܢ‬ ‫ܕܕܒܪ ܫܦܝܪ ̈ܪܝܫܢܘܬܐ ܐܚ�ܢܝܬܐ‪ .‬ܫܕܪܗ ܠܐܢܛܝܘܟܝܐ ܕܣܘܪܝܐ ܕܢܟܬܘܒ ܗܕܐ‬ ‫̈‬ ‫ܥܡܡܐ ܕܐܝܬ ܒܐܬܪܐ ܗܢܐ ܕܣܘܪܝܐ ܠܟܠܚܕ ܒܩܪܝܬܗ‬ ‫ܡܟܬܒܢܘܬܐ ܠܟܠܗܘܢ‬ ‫ܒܗ ܢܬܟܬܒ[ ܟܕ ܡܢ ܩܕܡ ܗܕܐ ܡܟܬܒܢܘܬܐ ܐܘ ܡܢ ܒܬܪܗ̇‬ ‫ܘܒܡܕܝܢܬܗ ]ܕܕܐܬܝܠ ̇‬ ‫ܠܐ ܗܘܬ )‪] (fol. 21v‬ܬ̈ܪܝܢ ܣ�ܛܝܢ ܥܛܝܢ[‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‬ ‫]ܢܦܩ ܠܡ ܦܘܩܕܢܐ ܕܬܬܟܬܒܝ ܡܬܥܡܪܢܝܬܐ[ ܡܛܠ ܕܨܒܐ ܕܢܕܥ ]ܠܡܢܝܢܐ‬ ‫ܕܒܐܘܚܕܢܗ[ ‪ 112‬ܡܛܟܣܝܢ ܗܘܘ‪ .‬ܐܝܟ ܕܥܒܕ ܠܡ ܕܘܝܕ ܡܠܟܐ ܕܦܩ]ܕ ܝܘܐܒ[ ܕܢܡܢܐ ܠܗ‬ ‫̈‬ ‫ܠܒܢܝ ܐܝܣܪܐܝܠ‪ .‬ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ ]ܡܛܠ ܕܨܒܐ ܕܢܫܕܪ[ ܠܟܠܢܫ‪ .‬ܟܠܚܕ ܠܡܕܝܢܬܗ‬ ‫ܘܠܩܪܝܬܗ ]ܕܐܬܝܠܕ ̇‬ ‫ܒܗ[‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܠܐ ܫܪܝܪ ܗܠܝܢ ܿ ܼܡܣܒ�ܢܘܬܐ ܕܐܡܪܘ ܗܠܝܢ‪.‬‬ ‫ܡܛܠ ܗܕܐ ܓܝܪ ܥܒܕ ܐܘܓܘܣܛܘܣ ܠܗܕܐ ܡܟܬܒܢܘܬܐ ܡܛܠ ܕܨܒܐ ܗܘܐ ]ܕܢܣܒ[‬ ‫̈‬ ‫ܥܡܡܐ ܕܬܚܝܬ ܐܘܚܕܢܗ ܡܛܟܣܝܢ ܗܘܘ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܕܗܟܢܐ‬ ‫ܟܣܦ ܪܝܫܐ ܡܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܡܢ ̇ܗܝ ܕܐܡܪ ܼܗܘ ܠܘܩܐ ܒܟܬܒܐ ܕܦܪܟܣܝܣ‪ .‬ܗܟܢܐ ܕܐܡܪ ܠܡ ܓܡܠܐܝܠ‬ ‫̈‬ ‫̈‬ ‫ܒܝܘܡܬܐ ܕܡܬܟܬܒܝܢ ܗܘܘ ܒܢܝܢܫܐ ܒܟܣܦ ܪܝܫܐ‪.‬‬ ‫ܦܪܝܫܐ ܕܩܡ ܒܬܪܗ ܝܗܘܕܐ ܓܠܝܠܝܐ‬ ‫̇‬ ‫ܘܐܣܛܝ ܥܡܐ ܣܓܝܐܐ ܒܬܪܗ‪ .‬ܟܕ ܡܛܠܬܗ ܕܗܕܐ ܡܟܬܒܢܘܬܐ ܕܐܘܓܘܣܛܘܣ‬ ‫ܐܡܪ‪ .‬ܘܐܦ ܡܪܝ ܐܦܪܝܡ ܬܘܒ ܐܡܪ ܒܡܕ̈ܪܫܐ ܕܝܠܗ‪ .‬ܕܡܛܠ ܟܣܦ ܪܝܫܐ ܡܟܬܒ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܗܝܕܝܟ‪.‬‬ ‫ܗܘܐ ܐܓܘܣܛܘܣ‬ ‫ܒܙܒܢܐ ܕܝܢ ܕܗܕܐ ܡܟܬܒܢܘܬܐ ܐܬܝܠܕ ܡܫܝܚܐ ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܠܘܩܐ ܟܕ‬ ‫ܐܫܬܕܪ ܩܘܪܝܢܘܣ ܠܐܬܪܐ ܕܣܘܪܝܐ ܕܢܟܬܘܒ ܠܐܝܠܝܢ ܕܥܡܪܝܢ ܒܗ‪ .‬ܒܗܕܐ‬ ‫ܡܟܬܒܢܘܬܐ‪ .‬ܐܦ ܗܕܐ ܐܚܪܬܐ ܙܕܩ ܕܢܕܥܝܘܗܝ ܕܐܦܢ ܒܦܘܩܕܢ ܐܓܘܣܛܘܣ ܗܘܬ‬ ‫ܡܟܬܒܢܘܬܐ ܗܕܐ‪ .‬ܐܠܐ ܡܕܒܪܢܘܬܐ ܐܠܗܝܬܐ ܐܥܒܕܬ ̇‬ ‫ܒܗ‪ .‬ܘܐܙܝܥܬܗ ܕܗܕܐ‬ ‫ܩܕܡܝܗ ܕܗܕܐ ܡܟܬܒܢܘܬܐ‪ .‬ܘܠܐ ܡܢ ܒܬܪܗ̇‬ ‫̇‬ ‫ܢܥܒܕ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܠܐ ܡܢ‬ ‫̇‬ ‫ܗܘܬ ܕܕܡܝܐ ̇‬ ‫ܠܗ‪ .‬ܐܠܐ ܐܢ ܒܙܒܢܐ ܗܢܐ ܒܠܚܘܕ‪ .‬ܕܒܗ ܐܬܝܠܕ ܡܫܝܚܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܡܥܕ ܐܠܗܐ ܕܒܟܠ ܕ̈ܪܝܢ ܕܒܡܢ ܕܨܒܐ ܡܚܘܐ ܡܕܒܪܢܘܬܗ‪.‬‬ ‫ܘܐܦܢ ܢܗܘܐ ܕܠܐ ܫܘܐ ܠܡܕܒܪܢܘܬܐ ܐܝܟ ̇ܗܝ ܕܐܘܕܥ ܒܝܕ ܒܠܥܡ ܩܨܘܡܐ‪ .‬ܥܠ‬ ‫ܐܝܕܐ ܕܥܬܝܕ ܗܘܐ ܕܢܥܒܕ ܠܘܬ ܥܡܐ ܕܝܣܪܐܝܠ‪ .‬ܘܐܝܟ ܕܓܠܐ ܠܫܐܕܐ ܥܠ ܢܦܫܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܝܘܕܝܐ‬ ‫ܣܓܕܝ ܠܢܗܝ�ܐ܆‬ ‫ܡܓܘܫܐ‬ ‫ܕܐܝܬܘܗܝ ܒܪܐ ܕܐܠܗܐ‪ .‬ܘܐܝܟ ܕܐܘܕܥ ܒܝܕ‬ ‫ܘܠܗܪܘܕܝܣ ܥܠ ܡܘܠܕܐ ܕܝܠܗ ܦܩܕ ܒܝܕ ܐܓܘܣܛܘܣ ܗܢܐ ܡܠܟܐ ܕ̈ܪܘܡܝܐ‪ .‬ܦܪܢܣ ܘܕܒܪ‬ ‫ܠܡܟܬܒܢܘܬܐ ܗܕܐ ܐܝܟܢܐ ܕܒܝܕ ܗܕܐ ܢܣܩܘܢ ܝܘܣܦ ܐܦ ܡܪܝܡ ]ܡܢ ܢܨܪܬ‬ ‫ܡܕܝܢܬܐ ܠܒܝܬ ܠܚܡ[‬ ‫‪Reconstructed from the text below and after consultation with Bar Salibi 266.‬‬

‫‪112‬‬

‫‪320‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫]ܚܣܝܪ ܘܪܩܐ[ )‪ (fol. 22r‬ܘܠܥܠ ܡܢ ̈‬ ‫ܕܙܒܢܐ‪.‬‬ ‫ܙܒܢܐ ܐܬܝܠܕ ܡܢ ܡܪܝܡ ܒܒܣܪ‪ .‬ܒܚܪܬܐ‬ ‫̇‬ ‫ܘܟܕ ܐܝܬܘܗܝ ܒܪܐ ܟܝܢܝܐ ܕܐܠܗܐ ܐܒܐ܆ ܗܘܐ ܒܪܐ ܕܡܪܝܡ ܡܫܡܠܝܐܝܬ‪̇ .‬‬ ‫ܕܡܢܗ‬ ‫ܒܗܝ‬ ‫ܐܬܒܣܪ ܐܬܝܠܕ‪.‬‬ ‫)‪» (2:7b‬ܘܟܪܟܬܗ ܒܥܙܪܘ̈ܪܐ ܘܐܪܡܝܬܗ ܒܐܘܪܝܐ‪ .‬ܡܛܠ ܕܠܝܬ ܗܘܐ ܠܗܘܢ ܕܘܟܬܐ‬ ‫ܐܝܟܐ ܕܫܪܝܢ ܗܘܘ‪̄ «.‬ܗ‪ :‬ܥܙܪܘ̈ܪܐ ܗܟܝܠ ܐܝܬܝܗܘܢ‪ .‬ܦ�ܩܐ ܗܠܝܢ ܕܡܬܟܪܟ ܒܗܘܢ‬ ‫ܝܠܘܕܐ ܟܕ ܡܬܝܠܕ‪ .‬ܡܬܒܥܝܐ ܓܝܪ ܕܡܛܠ ܡܢܐ ]ܩܒܠ[ ‪ 113‬ܥܠܘܗܝ ܡܫܝܚܐ ܕܢܬܟܪܟ‬ ‫ܒܥܙܪܘ̈ܪܐ‪ .‬ܘܐܡܪܝܢܢ ܕܟܕ »ܡܟܣܝ ]ܢܘܗܪܐ ܐܝܟ[ ܡܪܛܘܛܐ« »ܘܥܡܪ ܒܢܘܗܪܐ ̇ܗܘ‬ ‫ܠܐ ܡܬܩܪܒܢܐ« ܐܝܟ ܕܐܡܪ ܕܘܝܕ ܢܒܝܐ ܘܦܐܘܠܘܣ ܫܠܝܚܐ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܐܟܡܐ ܕܩܒܠ ܥܠܘܗܝ ܕܢܗܘܐ‬ ‫ܩܒܠ ܥܠܘܗܝ ܕܢܬܟܪܟ ܒܥܙܪܘ̈ܪܐ‪ .‬ܡܛܠ‬ ‫ܒܪܢܫܐ ܘܢܬܝܠܕ ܡܢ ܐܢܬܬܐ‪ .‬ܗܟܢܐ ܩܒܠ ܥܠܘܗܝ ܕܢܬܟܪܟ ܕܢܫܘܕܥܘܢ ܣܘܪܩܗ ܐܝܟ‬ ‫ܕܐܡܪ ܫܠܝܚܐ‪ .‬ܕܢܦܫܗ ܣܪܩ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܒܥܙܪܘ̈ܪܐ ܐܬܟܪܟ ܕܢܩܕܘܡ ܢܚܘܐ ܼܗܘ ܒܩܢܘܡܗ ܡܣܪܩܘܬܐ ̇ܗܝ ܕܥܬܝܕ‬ ‫̈‬ ‫̈‬ ‫ܟܘܬܝܢܝܢ‪» «.‬ܘܥܠ ܠܒܘܫܐ ܡܢܐ ܝܨܦܝܢ‬ ‫ܠܬܠܡܝܕܘܗܝ »ܕܠܐ ܬܩܢܘܢ ܬ̈ܪܬܝܢ‬ ‫ܗܘܐ ܕܢܐܡܪ‬ ‫̈‬ ‫ܐܢܬܘܢ‪» «.‬ܘܐܙܕܗܪܘ ܡܢ ܣܦ�ܐ ܕܡܗܠܟܝܢ ܒܐܣܛܠܐ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ܒܥܙܪܘ̈ܪܐ ܩܒܠ ܕܢܬܟܪܟ܆ ܐܝܟ ܕܩܒܠ ܕܢܬܝܠܕ ܒܡܥܪܬܐ‪̇ .‬ܗܝ ܕܒܡܥܪܬܐ‬ ‫ܐܬܝܠܕ ܡܫܝܚܐ ܠܐ ܟܬܝܒ‪ .‬ܐܠܐ ܐܝܟ ܥܝܕܐ ܕܐܬܠܒܟ ܘܐܬܝܒܠ ܐܡܪܘ‪ .‬ܘܫܪܝܪ ܥܝܕܐ‬ ‫ܘܐܦܢ ܠܐ ܟܬܝܒ‪.‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܒܥܙܪܘ̈ܪܐ ܩܒܠ ܕܢܬܟܪܟ ܡܛܠ ܕܐܦ ܐܝܙܓܕܗ ܘܢܒܝܗ ܣܥܪܐ ܕܓܡܠܐ ܠܒܫ‪.‬‬ ‫̈‬ ‫ܕܚܛܗܐ ܕܝܠܢ ܐܘܟܝܬ‬ ‫ܬܘܒ ܕܝܢ ܒܥܙܪܘ̈ܪܐ ܩܒܠ ܕܢܬܟܪܟ‪ .‬ܡܛܠ ܕܐܝܬܝܗܘܢ ܗܘܘ ܐܬܐ‬ ‫ܕܒܪܢܫܐ ܥܬܝܩܐ‪̇ .‬ܗܘ ܕܫܩܠܗ ܘܩܒܥܗ ܒܙܩܝܦܐ ܘܐܡܝܬܗ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪.‬‬ ‫̈‬ ‫ܚܛܗܝܢ ܟܠܗܘܢ܆ ܘܐܣܩ ܐܢܘܢ ܒܦܓܪܗ ܠܙܩܝܦܐ‪.‬‬ ‫ܕܫܩܠ‬

‫ܡܬܒܥܝܐ ܬܘܒ ܗܟܝܠ ܕܢܥܩܒ܆ ܡܛܠ ܡܢܐ ܐܬܬܣܝܡ ܒܐܘܪܝܐ ܘܠܘܩܐ ܡܢ‬ ‫̇‬ ‫̇‬ ‫ܘܒܒܪܢܝܘܬܗ ‪ 114‬ܕܬܫܥܝܬܐ ܐܡܪ »ܕܡܛܠ ܠܝܬ ܗܘܐ‬ ‫ܒܓܠܝܘܬܗ‬ ‫ܐܘܢܓܠܝܣܛܐ‪ .‬ܟܕ ܚܪ‬ ‫ܠܗܘܢ ܕܘܟܬܐ ܐܝܟܐ ܕܫܪܝܢ ܗܘܘ« ܣܡܬܗ ܡܪܝܡ ܒܐܘܪܝܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܥܠܬܐ ܒܠܚܘܕ‪ .‬ܐܠܐ ܡܛܠ ܥܠܬܐ ܡܕܡ ܪܘܚܢܝܬܐ ܩܒܠ‬ ‫ܕܡܝܐ ܕܝܢ ܕܠܘ ܗܕܐ‬ ‫ܕܢܬܬܣܝܡ ܒܐܘܪܝܐ‪ .‬ܐܢܓܝܪ ܟܠܗ ܗܢܐ ܣܒܝܣܐ ܗܘܐ ܘܡܠܝܐ ‪ 115‬ܡܥܪܬܐ ܫ�ܘܝܐ‪.‬‬ ‫ܥܕܡܐ ܠܐܝܟܐ ܕܠܐ ܗܘܐ ̇‬ ‫ܒܗ ܕܘܟܬܐ ܠܘܬ ̇ܗܝ ܕܢܣܝܡܘܢܝܗܝ ܠܥܘܠܐ ܒܐܘܪܝܐ ܐܝܟܢܐ‬ ‫̈‬ ‫̇‬ ‫ܒܡܨܥܬܗ )‪ (fol. 22v‬ܕܡܥܪܬܐ ܒܢܝܢܫܐ ܫܪܝܢ ܗܘܘ‪.‬‬ ‫ܣܝܡܝܢ ܗܘܘ ܠܗ‪ .‬ܐܢ ܗܟܝܠ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܒܓܘܗ ܕܡܥܪܬܐ‪ .‬ܚܝܘܬܐ ܘܒܥܝ�ܐ ܐܣܝ�ܢ ܗܘܝ ܘܩܝܡܢ‪.‬‬ ‫ܝܕܝܥܐ ܕܥܠ ܐܘ̈ܪܘܬܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‬ ‫ܘܬܡܢ ܒܓܘ ܐܘܪܝܐ ܝܬܝܪ ܠܝܬ ܗܘܐ ܕܘܟܬܐ ܕܢܬܬܣܝܡ ܥܘܠܐ‪ .‬ܘܐܝܟܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܠܡܐܢܝܗܘܢ ܐܝܬ ܗܘܐ ܐܬܪܐ ܕܣܦܩ‪ .‬ܘܠܥܘܠܐ ܒܠܚܘܕ ܠܐ ܐܫܟܚܬ ‪116‬‬ ‫ܘܠܛܥܢܝܗܘܢ‬ ‫ܠܗ ܕܘܟܬܐ ܕܢܬܬܣܝܡ‪ .‬ܦܫܝܩ ܗܘܐ ܓܝܪ ܕܢܬܟܪܟ ܒܥܙܪܘ̈ܪܐ ܘܢܬܬܣܝܡ ܥܠ ܚܕ ܡܢ‬ ‫‪Reconstructed from the text below.‬‬ ‫̇‬ ‫‪.‬ܒܪܙܢܝܘܬܗ ‪It is most likely a scribal error for‬‬ ‫‪. But this reading does not fit the context.‬ܡܥܠܝܐ ‪115 Mardin Ms.‬‬ ‫‪ “she found” does‬ܐܫܟܚܬ ‪ “it was found.” As it is‬ܐܫܬܟܚ ‪116 It should be written as‬‬ ‫‪not fit the context and the grammatical form.‬‬ ‫‪113‬‬ ‫‪114‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܛܥܢܐ ܘܥܠ ܕ̈ܪܥܐ] ܕܝܘܣܦ ܐܘ[ ܥܠ ܕ̈ܪܥܐ ܕܚܝܬܐ‪ 117‬ܐܝܟ ܥܝܕܐ‪ .‬ܐܘ ̇‬ ‫ܒܗ‬ ‫̈‬ ‫ܕܚܝܘܬܐ‪.‬‬ ‫ܒܕܘܟܬܐ ܕܪܡܝܐ ܗܘܬ ܒܬܘܠܬܐ ܕܝܠܕܬ ܒܗ ܡܢ ̇ܗܝ ܕܢܫܬܕܐ ܒܐܘܪܝܐ‬ ‫̈‬ ‫ܘܠܨܒܘܬܐ ܕܥܡܗܘܢ‪ .‬ܘܠܡܪܝܡ ܘܠܝܘܣܦ ܐܫܬܟܚ ‪ 118‬ܕܘܟܐ‬ ‫ܘܐܠܐ ܡܛܠ ܡܢܐ ܠܟܠܢܫ‬ ‫ܘܠܥܘܠܐ ܒܠܚܘܕ ܠܐ ܐܫܬܟܚ‪.‬‬ ‫ܘܐܢ ܐܡܪ ܐܢܫ ܡܛܠ ܕܠܐ ܢܬܬܕܝܫ ܐܬܬܣܝܡ ܒܐܘܪܝܐ‪ .‬ܘܡܢ ܦܘܡܐ ̈‬ ‫ܕܚܝܘܬܐ ܝܬܝܪ‬ ‫̈‬ ‫̈‬ ‫ܥܒܕܢ ̈‬ ‫ܚܝܘܬܐ ܠܡܕܡ ܕܡܫܬܕܐ ܒܐܘܪܝܐ ܠܥܠ ܡܢ‬ ‫ܕܡܥܕܢ‬ ‫ܡܬܒܣܒܣ ܗܘܐ‪ .‬ܐܝܟ‬ ‫ܡܐܟܘܠܬܗܝܢ‪.‬‬ ‫̇‬ ‫ܡܕܝܢ ܡܛܠ ܥܠܬܐ ܡܕܡ ܪܘܚܢܝܬܐ ܐܬܬܣܝܡ ܒܐܘܪܝܐ ܕܐܝܬܝܗ ܗܕܐ ܓܢܣܐ ܗܟܝܠ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܡܛܠ ܕܥܒܪ ܦܘܩܕܢܐ‪ .‬ܐܘܒܕ ܐܝܩܪܗ ܘܐܫܬܠܡ ܠܒܥܝ�ܐ ܘܠܚܝܘܬܐ‪ .‬ܘܐܬܕܡܝ‬ ‫̇‬ ‫ܠܗ ܐܝܟ ܕܐܡܪ ܡܙܡܘܪܐ‪» .‬ܕܒܪܢܫܐ ܕܒܐܝܩܪܗ ܠܐ ܐܬܒܝܢ‪ .‬ܐܠܐ ܐܫܬܠܡ ܠܒܥܝ�ܐ‬ ‫̈‬ ‫̇‬ ‫ܘܠܚܝܘܬܐ ܘܐܬܕܡܝ ܠܗ‪ «.‬ܡܕܝܢ ܒܐܘܪܝܐ ܗܘ ܕܠܘܬܗ ܦܢܐ ܗܘܐ ܓܢܣܐ ܕܒܢܝܢܫܐ‬ ‫ܒܕܡܘܬ ܒܥܝܪܐ ܘܚܝܘܬܐ‪ .‬ܬܡܢ ܐܬܬܣܝܡ ܝܫܘܥ ܩܕܡܝܗܘܢ ܒܐܬܪܐ ܕܣܝܒܪܬܗܘܢ‪.‬‬ ‫̈‬ ‫ܕܚܝܘܬܐ ܐܘܪܝܐ ܐܝܬܘܗܝ‪ .‬ܐܝܟܢܐ ܕܟܕ ܡܝܫܝܢ‬ ‫ܐܬܪܐ ܓܝܪ ܕܡܩܒܠ ܡܐܟܘܠܬܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܕܡܫܟܚܝܢ ܠܗܘܢ ܡܐܟܘܠܬܐ ܕܥܝܕܗܘܢ ܒܐܘܪܝܐ ̇ܗܘ ܕܦܢܘ ܠܘܬܗ‪ .‬ܢܫܟܚܘܢܝܗܝ‬ ‫ܕܚܝܐ‪ .‬ܐܝܟ ܕܗܕܐ ܐܡܪ‪» .‬ܕܐܢܐ ܐܢܐ ܠܚܡܐ ̈‬ ‫ܕܐܝܬܘܗܝ ܣܝܒܪܬܐ ̈‬ ‫ܕܚܝܐ ܕܢܚܬܬ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܡܝܐ‪ «.‬ܘܐܟܠܘܗܝ ܘܩܢܘ ܡܢܗ ܚܝܐ ܕܠܥܠܡ ܐܝܟ ܒܢܝܢܫܐ ܡܠܝܠܐ ܘ̈ܪܘܚܢܝܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܟܪܣܐ ܕܐܢܬܬܐ‪ .‬ܘܢܦܩ‬ ‫ܒܢܝܢܫܐ‬ ‫ܕܒܗ ܗܢܘܢ‬ ‫ܐܝܟܢܐ ܗܟܝܠ ܕܫܪܐ ܒܕܘܟܬܐ‬ ‫ܒܬܪܥܐ ܕܒܗ ܢܦܩܝܢ ܠܥܠܡܐ ܕܐܝܬܘܗܝ ܡܪܒܥܐ‪ .‬ܘܐܬܟܪܟ ܒܥܙܪܘ̈ܪܐ ܘܝܢܩ ܚܠܒܐ‬ ‫ܐܟܘܬܗܘܢ ܗܟܢܐ ܐܬܬܣܝܡ ܒܐܘܪܝܐ ܕܠܘܬܗ ܦܢܝܢ ܗܘܘ ܒܕܡܘܬ ܚܝܘܬܐ ܘܒܥܝܪܐ‪.‬‬ ‫ܕܐܝܟܢܐ ܕܟܕ ܡܝܫܝܢ ܘܐܟܠܝܢ ܠܗ ܢܗܘܐ ܠܗܘܢ ܡܐܟܘܠܬܐ ܕܡܩܢܝܐ ܠܗܘܢ ̈‬ ‫ܚܝܐ‬ ‫̈‬ ‫̈‬ ‫ܡܠܝܠܐ ܟܝܬ ܘ̈ܪܘܚܢܝܐ‪.‬‬ ‫ܕܠܒܢܝܢܫܐ‬ ‫ܕܠܥܠܡ܆ ܐܝܟ‬ ‫ܬܘܒ ܕܝܢ )‪ (fol. 23r‬ܐܡܪܝܢܢ ܕܒܐܘܪܝܐ ܐܬܬܣܝܡ ܕܐܝܬܘܗܝ ܗܘܐ ܛܘܦܣܐ ܕܩܒܪܗ‪.‬‬ ‫̈‬ ‫ܠܚܕܕܐ‪ .‬ܗܟܢܐ ܘܫܘܪܝܐ ܕܐܘܪܚܗ ܕܡܝܐ ܠܫܘܠܡܗ‪.‬‬ ‫ܐܘܪܝܐ ܓܝܪ ܘܩܒܪܐ ܕܡܝܢ‬

‫)‪̈» (2:8‬ܪܥܘܬܐ ܕܝܢ ܐܝܬ ܗܘܐ ܒܗ ܒܐܬܪܐ ܕܫܪܝܢ ܗܘܘ ܬܡܢ‪ .‬ܘܢܛܪܝܢ ܗܘܘ ܡܛܪܬܐ‬ ‫̇‬ ‫ܕܒܗ ܢܛܪ‬ ‫ܕܠܠܝܐ ܥܠ ܡ�ܥܝܬܗܘܢ‪ «.‬ܡܛܪܬܐ ܠܡ ܕܠܠܝܐ ܩܪܐ܆ ܠܡܢܬܐ ܚܕܐ ܡܢ ܠܠܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܥܢܐ ܚܕ ܡܢ ̈ܪܥܘܬܐ‪̇ .‬‬ ‫ܠܫܥܐ ܘܠܥܕܢܐ‬ ‫ܒܗܝ ܕܡܥܕܝܢ ̈ܪܥܘܬܐ ܕܡܦܠܓܝܢ ܠܗ ܠܠܠܝܐ‬ ‫̈‬ ‫̇‬ ‫ܠܦܘܬ ܟܡܝܘܬܐ ܕܝܠܗܘܢ‪ .‬ܟܕ ܠܟܠ ܬܪܬܝܢ ܐܘ ܬܠܬ ܫܥܝܢ܆ ܩܪܝܢ ܠܗ ܡܛܪܬܐ‪ .‬ܕܢܛܪܝܢ‬ ‫̈‬ ‫̇‬ ‫ܠܥܢܐ܆ ܘܕܡܟܝܢ ܘܡܬܬܥܝܪܝܢ ܗܢܘܢ ܐܚ�ܢܐ ܘܢܛܪܝܢ‬ ‫ܒܗ ܡܢܗܘܢ ܕ̈ܪܥܘܬܐ‬ ‫ܡܛܪܬܗܘܢ‪.‬‬ ‫ܡܛܠ ܕܝܢ ܕܐܝܕܐ ܥܠܬܐ ܒܠܠܝܐ ܦܪܢܣ ܡܫܝܚܐ ܕܢܬܝܠܕ‪ .‬ܘܠܘ ܒܐܝܡܡܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܗܘܝܐ܆ ܢܩܦܐ ܗܘܬ‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܕܒܠܠܝܐ ܒܪܐ ܐܢܘܢ‬ ‫ܐܡܪܝܢܢ ܕܡܛܠ‬ ‫ܕܐܦ ܒܠܠܝܐ ܢܬܝܠܕ‪ .‬ܕܢܚܕܬ ܐܢܘܢ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܡܛܠ ܕܒܠܠܝܐ ܥܬܝܕܐ ܗܘܬ ܩܝܡܬܐ‬ ‫̇‬ ‫ܕܢܥܒܕܝܗ‪.‬‬ ‫ܕܝܠܗ ܕܡܪܢ‪ .‬ܕܬܠܬ ܕܝܢ ܡܛܠ ]ܕܐܦ ܗܝ[ ܩܝܡܬܐ ܕܝܠܢ‪ .‬ܒܠܠܝܐ ܥܬܝܕ‬ ‫ܠܝܠܘܬܐ[ ‪ 119‬ܫܪܐ‪̇ .‬‬ ‫ܕܐܪܒܥ ܬܘܒ ܡܛܠ ]ܕܠܬܪܬܝܢ ̈‬ ‫ܠܗܘ ܕܚܛܝܬܐ ܘܠܗܢܐ ܕܐܝܬܘܗܝ‬ ‫̇‬ ‫̇‬ ‫ܓܠܝܙܘܬܐ ܕܢܘܗܪܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ ܕܒܠܠܝܐ ܗܘ ܕܫܩܠ ܢܘܗܪܐ ܡܢ ܚܫܘܟܐ‬ ‫‪.‬ܢܚܬܐ ‪Mardin Ms.‬‬ ‫‪ which grammatically is not correct.‬ܐܫܟܚܬ ‪Mardin Ms.‬‬ ‫‪119 I guessed the lacuna, and then attested it from Bar Salibi, 271.‬‬ ‫‪117‬‬ ‫‪118‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܬܝܠܕ‪ .‬ܟܕ ܚܫܘܟܐ ܡܢ ܡܬܒܨܪ ܢܘܗܪܐ ܕܝܢ ܡܬܬܘܣܦ‪.‬‬ ‫̇‬ ‫)‪» (2:9a‬ܘܗܐ ܡܠܐܟܐ ܕܡܪܝܐ ܐܬܐ ܠܘܬܗܘܢ‪̄ «.‬ܗ‪ :‬ܚܙܐܘܗܝ ܗܢܘܢ ܕܢܛܪܝܢ ܗܘܘ‬ ‫ܘܐܥܝܪܘ ܐܦ ܠܗܢܘܢ ܕܕܡܟܝܢ‪ .‬ܘܚܙܐܘܗܝ ܟܠܗܘܢ‪ .‬ܡܠܐܟܐ ܓܝܪ ܣܒܪ ܠܒܛܢܗ ܘܠܡܘܠܕܗ‬ ‫ܘܠܘ ܣܪܦܐ܆ ܡܛܠ ܕܡܠܐܟܐ ܕܬܪܥܝܬܐ ܪܒܬܐ ̇ܗܝ ܕܐܒܐ ܐܝܬܘܗܝ܆ ܐܝܟ ܕܐܡܪ‬ ‫ܐܫܥܝܐ ܢܒܝܐ‪.‬‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܐܡܪܝܢܢ‪.‬‬ ‫ܡܛܠ ܡܢܐ ܠ�ܥܘܬܐ ܐܣܬܒܪ ܡܘܠܕܗ ܕܡܫܝܚܐ ܡܢ ܩܕܡ ܟܠܗܘܢ‬ ‫̈‬ ‫ܕܡܛܠ‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܕܐܝܬܘܗܝ ܪܥܝܐ ܫܪܝܪܐ ܘܛܒܐ܆ ̇ܗܘ ܕܣܐܡ ܢܦܫܗ‬ ‫̇‬ ‫ܚܠܦ ܥ�ܒܘܗܝ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܡܛܠ ܕܐܝܬܘܗܝ ܐܡܪܐ ܕܐܠܗܐ ܗܘ ܕܫܩܠ ܚܛܝܬܗ‬ ‫ܕܥܠܡܐ‪ .‬ܘܐܝܟ ܐܡܪܐ ܠܢܟܣܬܐ ܐܬܕܒܪ‪̈ .‬ܪܥܘܬܐ ܓܝܪ ̇ܗܢܘܢ ܡܪܓܫܝܢ ܒܡܘܠܕܗ‬ ‫̈‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܕܐܝܬܝܗܘܢ‬ ‫ܒܢܝܢܫܐ‪ .‬ܕܬܠܬ ܕܝܢ‪ .‬ܡܛܠ ܕܢܛܦܣ ܒܗܘܢ‬ ‫ܕܐܡܪܐ ܩܕܡ ܟܠܗܘܢ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܥܢܐ‬ ‫ܗܘܘ ̈ܪܥܘܬܐ‬ ‫ܡܠܝܠܬܐ ܐܝܟ ܗܝ )‪» (fol. 23v‬ܕܫܡܥܘܢ ܒܪ ܝܘܢܐ ܪܚܡ ܐܢܬ ܠܝ‪.‬‬ ‫̇‬ ‫̈‬ ‫‪120‬‬ ‫ܪܥܝ ܠܝ ܥ�ܒܝ« ܘܕܫܪܟܐ‪ .‬ܢܙܗܪ ܒܗܘܢ ܠ�ܥܘܬܐ ܘܠܟܗܢܐ ܕܥܕܬܐ ܗܢܘܢ ܕܐܝܬ‬ ‫ܠܗܘܢ ܫܩܠܛܥܢܐ ܠܡܒܥܐ» ܠܠܚܡܐ ܫܡܝܢܐ‪ «.‬ܐܘܟܝܬ »ܠܐܡܪܗ ܕܐܠܗܐ ̇ܗܘ ܕܫܩܠ‬ ‫̈‬ ‫ܡܕܒܚܐ ܟܠܝܘܡ ܡܬܟܗܢ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ‬ ‫ܠܚܛܝܬܗ ܕܥܠܡܐ« ܕܐܪܙܢܐܝܬ ܥܠ‬ ‫̈‬ ‫ܙܒܢܝܢ‪ .‬ܘܣܗܕܝܢ ܠܗܕܐ܆ ܗܟܝܠ ܘܝܥܩܘܒ ܘܡܘܫܐ‬ ‫ܡܝܬܪܘܬܐ ܕܝܠܗܘܢ ܕ̈ܪܥܘܬܐ ܟܡܐ‬ ‫ܘܕܘܝܕ ܘܥܡܘܣ ܕܐܝܬܝܗܘܢ ܗܘܘ ̈ܪܥܘܬܐ ܘܓܒ�ܐ ܡܝܬ̈ܪܐ ܘ̈ܪܚܡܝ ܐܠܗܐ‪ .‬ܕܚܡܫ ܕܝܢ‬ ‫ܬܘܒ܆ ܣܒܪܘ ̈ܡܠܐܟܐ ܥܠ ܡܘܠܕܐ ܗܢܐ ܠܘ ܐܟܡܢ ܕܡܨܝܢ ܗܘܘ ̈ܪܥܘܬܐ‬ ‫̈‬ ‫ܒܟܬܒܐ‬ ‫ܕܢܣܬܟܠܘܢܝܗܝ ܠܐܪܙܐ ܗܢܐ‪ .‬ܐܠܐ ܟܕ ܡܣܒܪܝܢ ܠܗܘܢ ܡܛܠܬܗ‪ .‬ܕܢܬܟܬܒ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܒܟܠܕ̈ܪܝܢ ܒܬܪܟܢ ̇‬ ‫ܠܗܘ ܡܐ ܕܗܘܐ‪.‬‬ ‫ܘܢܬܬܣܝܡ ܘܢܐܠܦܘܢ‬ ‫)‪» (2:9b‬ܘܬܫܒܘܚܬܗ ܕܡܪܝܐ ܐܢܗܪܬ ܥܠܝܗܘܢ ܘܕܚܠܘ ܕܚܠܬܐ ܪܒܬܐ‪̄ «.‬ܗ‪ :‬ܠܡܢܐ‬ ‫̈‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܠܢܘܗܪܐ ܫܒܝܚܐ ܕܐܢܗܪ ܥܠܝܗܘܢ ܕܢܗܝܪ‬ ‫ܩܪܐ ܬܫܒܘܚܬܗ ܕܡܪܝܐ‪.‬‬ ‫̇‬ ‫ܝܬܝܪ ܡܢ ܫܡܫܐ‪ .‬ܘܝܕܝܥܐ ܠܡ ܗܕܐ ܡܢ ܗܝ ܕܝܠܕܐ ܗܢܐ ܕܣܝܡ܆ ܢܘܗܪܗ ܕܥܠܡܐ‬ ‫ܐܝܬܘܗܝ‪ .‬ܐܝܟ ܕܗܘ ܐܡܪ‪ .‬ܘܨܡܚܗ ܕܐܒܐ ܐܝܬܘܗܝ ܘܫܡܫܐ ܕܙܕܝܩܘܬܐ ܐܝܟ‬ ‫ܕܟܬܝܒ‪ .‬ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ ܕܬܫܒܘܚܬܐ ܕܡܪܝܐ ܡܫܡܗ܆ ܠܙܝܘܗ ܫܒܝܚܐ ܕܡܠܐܟܐ‬ ‫̇ܗܘ ܕܐܙܠܓ ܘܐܢܗܪ ܥܠܝܗܘܢ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‪ .‬ܕܬܫܒܘܚܬܗ ܕܡܪܝܐ ܠܘ ܡܢ ܠܒܪ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܦܫܝܛܐ‬ ‫ܠܚܘܫܒܝܗܘܢ‬ ‫ܠܒܘܬܗܘܢ ܕܠܓܘ ܐܢܗܪܬ܆ ܟܕ‬ ‫ܐܢܗܪܬ ܥܠܝܗܘܢ ܐܠܐ ܥܠ‬ ‫̈‬ ‫ܕ̈ܪܥܘܬܐ ܡܠܬ ܢܘܗܪܐ ܕܝܕܥܬܐ‪ .‬ܐܝܟܢܐ ܕܢܬܠܒܒܘܢ ܘܢܣܬܟܠܘܢ ܠܡܠܐ ܕܡܠܠ‬ ‫ܡܠܐܟܐ ܥܡܗܘܢ‪ .‬ܡܛܠ ܓܝܪ ܕܕܚܠܘ ܕܚܠܬܐ ܪܒܬܐ ܡܢ ܚܙܬܗ ܕܚܝܠܬܐ ܕܡܠܐܟܐ܆‬ ‫ܐܝܟ ܕܟܬܝܒ ܡܛܠ ܕܢܝܐܝܠ‪ .‬ܕܟܕ ܚܙܐ ܠܡܠܐܟܐ ܒܚܙܬܐ ܕܡܫܓܢܝܐ ܩܠܝܠ ܡܢ ܚܙܬܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܕܚܠ ܘܐܡܪ »ܕܠܒܝ ܐܬܗܦܟ ܠܡܬܚܒܠܘ܆ ܘܠܝܬ ܒܝ ܚܝܠܐ‪ .‬ܡܛܠ ܕܢܫܡܬܐ ܠܐ‬ ‫̇‬ ‫ܐܫܬܚܪܬ ܒܝ« ܗܟܢܐ‪ .‬ܘܗܠܝܢ ̈ܪܥܘܬܐ ܟܕ ܚܙܘ ܠܡܠܐܟܐ ܒܚܙܬܐ ܫܒܝܚܬܐ ܘܕܚܝܠܬܐ‬ ‫ܥܕ ܩܠܝܠ ܣܝܦܝܢ ܗܘܘ ܡܢ ܕܚܠܬܐ‪ .‬ܘܡܛܠܗܕܐ ܐܢܗܪܬ ܬܫܒܘܚܬܐ ܕܡܪܝܐ‬ ‫ܦܫܝܛܐ ܘܐܬܠܒܒܘ ܡܢ ܕܚܠܬܗܘܢ‪ .‬ܘܡܗܘܢܐܝܬ ܫܡܥܘ ̈‬ ‫̈‬ ‫ܠܚܘܫܒܝܗܘܢ ̈‬ ‫ܠܡܠܐ ܕܝܠܗ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܡܛܠ‬ ‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܟܝ ܕܚܠܘ ܕܚܠܬܐ ܪܒܬܐ‪ .‬ܘܐܡܪܝܢܢ ܕܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܦܫܝܛܐ ܘܒܪܝ�ܐ‪ .‬ܘܡܛܠ ܕܐܝܬܝܗܘܢ ܗܘܘ ܒܐܪܥܐ )‪(fol. 24r‬‬ ‫ܐܢܫܐ‬ ‫ܕܐܝܬܝܗܘܢ ܗܘܘ‬ ‫ܡܕܒܪܝܬܐ‪ .‬ܘܡܛܠ ܕܠܠܝܐ ܨܕܝܐ ܐܝܬܘܗܝ ܗܘܐ܆ ܘܡܛܠ ܕܠܐ ܡܦܣܝܢ ܗܘܘ ܘܠܐ‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܝܐ‪ .‬ܘܡܛܠ ܚܙܬܐ ܕܚܝܠܬܐ ܘܫܒܝܚܬܐ ܕܡܠܐܟܐ‪ .‬ܘܡܛܠ ܕܡܢ‬ ‫ܒܓܠܝܢܐ‬ ‫ܡܕܪܫܝܢ‬ ‫̈‬ ‫ܣܓܝܐܐ ̈ܪܘܚܢܝܐ‪ .‬ܕܡܙܠܓ ܘܡܨܡܚ ܢܘܗܪܗܘܢ‬ ‫ܫܠܝ ܐܬܚܙܝܘ ܥܡܗ ̈ܡܠܐܟܐ ܐܚ�ܢܐ‬ ‫‪.‬ܢܐܪܙܙ ‪ and‬ܢܪܙܙ ‪ another scribe wrote‬ܢܙܗܪ ‪Above the word‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܝܬܝܪ ܡܢ ܫܡܫܐ‪.‬‬ ‫̄‬ ‫̇‬ ‫)‪» (2:10a‬ܘܐܡܪ ܠܗܘܢ ܡܠܐܟܐ ܠܐ ܬܕܚܠܘܢ‪ «.‬ܗ‪ :‬ܐܪܝܡܗ ܠܕܚܠܬܐ ܡܢܗܘܢ‬ ‫̈‬ ‫ܘܒܚܘܫܒܐ ̈‬ ‫ܡܨܠܠܐ ܢܩܒܠܘܢ ̈ܡܠܘܗܝ‪ .‬ܗܟܢܐ ܕܝܢ‬ ‫ܐܝܟܢܐ ܕܢܬܠܒܒܘܢ‪ .‬ܘܒܢܦܫܐ ܫܦܝܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܒܕ ܐܦ ܠܘܬ ܙܟܪܝܐ ܘܡܪܝܡ ܟܕ ܣܒܪ ܐܢܘܢ‪ .‬ܘܠܘܬ ܢܫܐ ܕܩܝܡܢ ܗܘܝ ܠܘܬ ܩܒܪܐ‪ .‬ܟܕ‬ ‫ܐܡܪ ܠܗܘܢ‪» .‬ܕܐܢܬܝܢ ܠܐ ̈‬ ‫ܬܕܚܠܢ‪«.‬‬ ‫)‪» (2:10b‬ܗܐ ܓܝܪ ܡܣܒܪ ܐܢܐ ܠܟܘܢ ܚܕܘܬܐ ܪܒܬܐ ܕܬܗܘܐ ܠܟܠܗ ܥܠܡܐ‪̄ «.‬ܗ‪:‬‬ ‫ܠܘ ܚܕܘܬܐ ܙܥܘܪܬܐ ܡܣܒܪ ܐܢܐ ܠܟܘܢ‪ .‬ܐܠܐ ܪܒܬܐ‪ .‬ܕܬܗܘܐ ܠܘ ܠܚܕܐ ܡܢܬܗ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܕܐ ܚܕܘܬܐ ܡܦܫܩ ܘܐܡܪ‪.‬‬ ‫ܕܥܠܡܐ‪ .‬ܐܠܐ ܠܟܠܗ‪ .‬ܘܕܐܝܕܐ ܘܡܢܐ‬

‫)‪» (2:11‬ܐܬܝܠܕ ܠܟܘܢ ܓܝܪ ܝܘܡܢܐ ܦܪܘܩܐ ܕܐܝܬܘܗܝ ܡܪܝܐ ܡܫܝܚܐ ܒܡܕܝܢܬܗ‬ ‫ܕܕܘܝܕ‪̄ «.‬ܗ‪ :‬ܠܘ ܓܝܪ ܠܗ ܐܡܪ ܕܐܬܝܠܕ ܡܛܠ ܕܒܗܢܐ ܡܘܠܕܐ ܕܡܢ ܒܬܘܠܬܐ ܠܢ‬ ‫]ܐܬܝܠܕ‪ .‬ܘܠܘ[ ܠܗ‪ .‬ܠܩܢܘܡܗ ܕܝܢ ܘܠܝܬܗ܆ ܒܗܘ ܡܘܠܕܗ ܕܡܢ ܐܒܐ ܐܬܝܠܕ‪ .‬ܟܕ ܝܠܕܗ‬ ‫ܐܠܗܐ ܐܒܐ ܡܬܘܡܐܝܬ ܠܥܠ ܡܢ ܫܘܪܝܐ ܘܙܒܢܐ‪.‬‬ ‫ܒܗܝ ܕܠܘ ̈‬ ‫ܠܟܘܢ ܕܝܢ ܬܘܒ ܐܡܪ ܕܐܬܝܠܕ܆ ̇‬ ‫ܠܡܠܐܟܐ ܦܪܩ ܡܢ ܣܛܢܐ ܘܚܛܝܬܐ ܘܡܘܬܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܐܦܢ ܝܬܪܘ ܗܢܘܢ ܡܢ ܡܬܒܪܢܫܢܘܬܗ ܕܡܠܬܐ‬ ‫ܒܡܘܠܕܗ ܗܢܐ‪ .‬ܐܠܐ ܠܢ‬ ‫ܐܠܗܐ ̇‬ ‫̈‬ ‫ܒܗܝ ܕܩܢܘ ܡܣܬܬܘܬܐ ܕܒܛܒܬܐ‪ .‬ܘܝܠܦܘ ܣܓܝܐܬܐ ܕܠܐ ܝܕܥܝܢ ܗܘܘ ܠܗܝܢ܆‬ ‫ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪ .‬ܕܐܬܝܕܥܬ ܚܟܡܬܗ ܕܐܠܗܐ ܡܠܝܬ ܦܘ̈ܪܫܢܐ ܠܐ̈ܪܟܘܣ‬ ‫̈‬ ‫ܘܠܫܘܠܛܢܐ‪.‬‬ ‫ܠܟܘܢ ܕܝܢ ܐܡܪ ܕܐܬܝܠܕ‪ .‬ܐܝܟ ܐܢܫ ܢܐܡܪ ܐܢܐ ܐܝܬܝ ܡܠܐܟܐ ܡܢ ܛܟܣܐ ܕ̈ܪܘܚܢܐ‬ ‫̈‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܕܐܬܝܠܕ ܠܟܘܢ‬ ‫ܘܫܡܝܢܐ‪ .‬ܘܐܡܪ ܐܢܐ ܠܟܘܢ ܘܡܣܒܪ ܐܢܐ ܠܟܘܢ ܕܐܝܬܝܟܘܢ‬ ‫ܝܘܡܢܐ ܦܪܘܩܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܠܟܘܢ ܕܝܢ ܬܘܒ ܐܡܪ ܕܐܬܝܠܕ‪ .‬ܐܝܟܢܐ ܕܢܦܪܫܝܘܗܝ ܠܗܢܐ ܡܘܠܕܗ ܕܡܢ ܒܬܘܠܬܐ‪ .‬ܡܢ‬ ‫ܥܠܡܐ ܘܡܢ ̈‬ ‫̈‬ ‫ܙܒܢܐ ܘܡܢ ̈‬ ‫ܫܢܝܐ‪ .‬ܘܡܢ ܝ�ܚܐ‬ ‫ܡܘܠܕܗ ̇ܗܘ ܕܡܢ ܐܒܐ‪ .‬ܪܡ ܘܡܥܠܝ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܫܥܐ‪ .‬ܒܗܢܐ ܕܝܢ ܡܘܠܕܗ ܕܡܢ ܒܬܘܠܬܐ܆ ܡܬܐܡܪ ܕܐܬܝܠܕ ܝܘܡܢܐ‪.‬‬ ‫ܝܘܡܬܐ‬ ‫ܘܡܢ‬ ‫̇‬ ‫ܟܕ ̇ܗܝ ܕܝܘܡܢܐ܆ ܐܘ ܥܠ ܝܘܡܐ ܗܘ ܕܒܗ ܐܬܝܠܕ ܡܢ ܒܬܘܠܬܐ ܐܡܪ‪ .‬ܐܘ ܝܘܡܢܐ‬ ‫ܩܪܐ ܠܟܠܗ ܡܬܚܗ ܘܙܒܢܗ ܕܥܠܡܐ ܗܢܐ‪ .‬ܡܢ ܫܘܪܝܗ ܘܥܕܡܐ ܠܫܘܠܡܗ‪ .‬ܕܡܬܐܡܪ‬ ‫ܕܟܠܗ ܙܒܢܗ ܘܡܬܚܗ )‪ (fol. 24v‬ܕܥܠܡܐ ܗܢܐ‪ .‬ܡܢ ܫܘܪܝܗ ܠܫܘܠܡܗ ܝܘܡܢܐ‪ .‬ܣܗܕ ܕܘܝܕ‬ ‫ܕܐܡܪ‪» .‬ܕܝܘܡܢܐ ܐܢ ܒܩܠܗ ܬܫܡܥܘܢ܆ ܠܐ ܬܩܫܘܢ ̈‬ ‫ܠܒܘܬܟܘܢ ܠܡܪܓܙܘܬܗ‪ «.‬ܐܝܟ‬ ‫ܐܢܫ ܢܐܡܪ ܕܒܗܢܐ ܥܠܡܐ ܐܝܟܐ ܕܐܝܬ ܐܬܪܐ ܠܡܫܬܡܥܢܘܬܐ‪ .‬ܠܐ ܬܩܫܘܢ‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܡܥܢܐ ܠܝܘܠܦܢܗ‪.‬‬ ‫ܠܒܘܬܟܘܢ ܕܬܪܓܙܘܢܝܗܝ‪ .‬ܐܠܐ ܗܘܘ‬ ‫ܘܒܕܓܘܢ ܐܝܬܘܗܝ ܣܘܟܠܐ ܕܐܬܡܠܝ ܘܝܘܡܢܐ ܘܡܚܪ‪ .‬ܗܢܐ ܐܬܡܠܝ ܡܢ ܡܫܘܕܥ‪ .‬ܩܕܡ‬ ‫ܫܘܪܝܗ ܕܥܠܡܐ ܗܢܐ‪ .‬ܝܘܡܢܐ ܓܝܪ ܡܘܕܥ܆ ܥܠܡܐ ܗܢܐ ܡܢ ܫܘܪܝܗ ܠܫܘܠܡܗ‪.‬‬ ‫ܠܡܚܪ ܕܝܢ ܬܘܒ ܡܫܘܕܥ ܒܬܪ ܫܘܠܡܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܘܒܕܓܘܢ ܟܕ ܐܡܪ ܡܠܐܟܐ‪.‬‬ ‫ܕܐܬܝܠܕ ܠܟܘܢ ܝܘܡܢܐ ܦܪܘܩܐ ܗܕܐ ܐܘܕܥ ܕܐܬܝܠܕ ܠܟܘܢ ܒܗܢܐ ܙܒܢܐ ܕܥܠܡܐ܆‬ ‫ܦܪܘܩܐ ܕܢܦܪܘܩܟܘܢ‪ .‬ܘܟܕ ܡܚܘܐ ܕܗܢܐ ܦܪܘܩܐ ܕܐܬܝܠܕ‪ .‬ܠܘ ܐܝܟ ̇ܗܢܘܢ ܦ�ܘܩܐ ܕܗܘܘ‬ ‫̈‬ ‫ܒܙܒܢ ܙܒܢ‪ .‬ܠܥܠܡܐ ̈‬ ‫ܠܒܢܝܢܫܐ܆ ܠܘ‬ ‫ܕܒܢܝ ܐܝܣܪܝܠ ܐܬܘ ܐܝܬܘܗܝ܆ ܘܦܘܪܩܢܐ ܗܢܐ ܕܡܫܟܢ‬ ‫ܐܝܟ ܦܘܪܩܢܐ ܕܥܒܕ ܠܗܘܢ ܡܢ ܩܕܡ ܕܢܬܒܣܪ‪.‬‬ ‫ܐܡܪ »ܕܐܝܬܘܗܝ ܡܫܝܚܐ‪̄ «.‬ܗ‪̇ :‬ܗܢܘܢ ܡܢ ܦ�ܘܩܐ ܕܗܘܘ ܒܙܒܢ ܙܒܢ ܠܥܡܐ‪ .‬ܘܐܝܟ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܗܢܐ ܕܝܢ ܐܝܬܘܗܝ‬ ‫ܡܘܫܐ ܘܝܫܘܥ ܒܪܢܘܢ‪ .‬ܘܕܘܝܕ ܘܙܘܪܒܒܝܠ ܐܝܬܝܗܘܢ ܗܘܘ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪.‬‬ ‫ܡܪܝܐ ܘܐܠܗܐ ܒܟܝܢܗ‪ .‬ܕܗܘܐ ܒܪܢܫܐ ܒܛܝܒܘܬܗ‪ .‬ܘܗܢܐ ܦܘܪܩܢܐ ܕܡܫܟܢ‬ ‫ܒܗܝ ̇‬ ‫ܒܗܢܐ ܡܘܠܕܗ܆ ܪܒ ܘܬܡܝܗ ܘܡܥܠܝ ܡܢ ̇ܗܘ ܕܫܟܢ ܠܗܘܢ ܡܢ ܩܕܡ ܕܢܬܒܣܪ‪̇ .‬‬ ‫ܕܗܘ‬

‫‪324‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܘܬܐ‬ ‫ܕܡܘܕܥܢ‬ ‫ܡܥܠܝܬܗ ܦܪܩ ܐܢܘܢ܆ ܐܝܟ ܕܠܚܡ ܠܛܟܣܐ ܕܟܝܢܗ‪ .‬ܐܝܟ‬ ‫ܡܢ‪ .‬ܒܝܕ‬ ‫ܕܐܝܬܝ ܥܠ ܡܨ̈ܪܝܐ‪ .‬ܘܦܪܩ ܠܥܒ�ܝܐ܆ ܡܢ ܫܘܥܒܕܗܘܢ ܒܝܕ ܡܘܫܐ‪ .‬ܘܐܝܟ ܕܦܪܩ ܐܢܘܢ‬ ‫ܬܘܒ ܒܝܕ ̈‬ ‫̈‬ ‫ܥܡܡܐ ܕܚܕ̈ܪܝܗܘܢ‪ .‬ܘܐܝܟ ܕܦܪܩ ܐܢܘܢ ܬܘܒ ܡܢ ܫܘܥܒܕܐ‬ ‫ܕܝܢܐ ܡܢ‬ ‫̈‬ ‫ܕܒܒܠܝܐ ܒܝܕ ܙܘܪܒܒܝܠ ܘܝܫܘܥ ܒܪ ܝܘܙܕܩ‪.‬‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܒܗܢܐ ܡܘܠܕܗ܆ ܒܝܕ ̈ܡܐܟܬܗ ܝܗܒ ܠܗܘܢ‪̇ .‬‬ ‫ܒܗܝ‬ ‫ܗܢܐ ܕܝܢ ܦܘܪܩܢܐ ܕܫܟܢ‬ ‫ܕܐܝܟ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܐܝܟ ܒܪܢܫܐ ܦܪܩ ܐܢܘܢ‪ .‬ܘܟܕ ܐܝܬܘܗܝ ܚܝܠܬܢܐ܆ ܒܨܠܝܒܐ‬ ‫ܕܡܬܚܙܐ ܡܚܝܠܐ ܦܪܩ ܐܢܘܢ‪ .‬ܘܟܕ ܐܝܬܘܗܝ ̈‬ ‫ܚܝܐ ܒܟܝܢܗ܆ ܒܝܕ ܡܘܬܗ ܦܪܩ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܠܒܢܝܢܫܐ ܡܢ ܒܬܪ ܕܐܬܒܣܪ‪ .‬ܡܢ ܗܘ ܕܫܟܢ‬ ‫ܡܕܝܢ ܬܡܝܗ ܘܪܒ ܗܢܐ ܦܘܪܩܢܐ ܕܫܟܢ‬ ‫ܠܗܘܢ ܩܕܡ ܕܢܬܒܣܪ‪.‬‬ ‫ܐܢܕܝܢ ܡܗܦܟ ܐܢܫ ܘܐܡܪ‪ .‬ܕܠܐ ܡܫܟܚ ܗܘܐ ܕܢܦܪܘܩ ܠܢ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‬ ‫ܘܥܒܕ ܠܢ ̈‬ ‫ܒܢܝܐ ܠܐܒܘܗܝ ܒܡܘܠܕܗ ̇ܗܘ ܕܡܢ ܐܒܐ‪ .‬ܐܡܪܝܢܢ ܡܫܟܚ ܗܘܐ ܗܘ )‪(fol. 25r‬‬ ‫ܐܠܐ ܟܝܢܢ ܕܝܠܢ܆ ܠܐ ܡܫܟܚ ܗܘܐ ܘܠܐ ܣܦܩ ܗܘܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܒܗܢܐ ܡܘܠܕܗ ܕܡܢ ܒܬܘܠܬܐ܆ ܐܘܕܥ ܠܢ ܚܝܠܗ ܘܚܘܒܗ‬ ‫ܘܬܡܝܗܘܬܗ‪ .‬ܚܝܠܗ ܡܢ܆ ̇‬ ‫ܒܗܝ ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ ܒܟܝܢܗ܆ ܐܬܡܨܝ ܕܢܗܘܐ ܒܪܢܫܐ‬ ‫̇‬ ‫̇‬ ‫ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܚܘܒܗ ܓܝܪ܆ ܒܗܝ ܕܡܝܬ ܚܠܦܝܢ‪ .‬ܬܡܝܗܘܬܗ ܕܝܢ܆ ܒܗܝ ܕܟܕ ܐܝܬܘܗܝ‬ ‫ܚܝܠܬܢܐ܆ ܦܪܩ ܠܢ ܐܝܟ ܡܚܝܠܐ܆ ܘܟܕ ܐܝܬܘܗܝ ̈‬ ‫ܚܝܐ ܒܟܝܢܗ܆ ܦܪܩ ܠܢ ܒܝܕ ܡܘܬܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܚܣܝܢܐ ܦܪܩ‬ ‫ܒܥܠܕܒܒܐ‬ ‫ܬܠܬܐ‬ ‫̈‬ ‫ܐܢܕܝܢ ܬܘܒ ܐܡܪܝܢ‪ .‬ܕܡܢ ܡܢܐ ܦܪܩ ܠܢ‪ .‬ܐܡܪܝܢܢ ܕܡܢ‬ ‫ܠܢ‪ .‬ܡܢ ܣܛܢܐ ܘܚܛܝܬܐ ܘܡܘܬܐ‪.‬‬

‫)‪» (2:11‬ܐܬܝܠܕ ܠܟܘܢ ܓܝܪ ܝܘܡܢܐ ܦܪܘܩܐ ܕܐܝܬܘܗܝ ܡܪܝܐ ܡܫܝܚܐ ܒܡܕܝܢܬܗ‬ ‫ܕܕܘܝܕ‪̄ «.‬ܗ‪ :‬ܐܬܝܠܕ ܠܟܘܢ ܝܘܡܢܐ ̇ܗܘ ܕܐܝܬܘܗܝ ܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ‪ .‬ܘܚܙܝ ܕܠܐ‬ ‫ܐܡܪ ܕܗܘܐ ܡܪܝܐ‪ .‬ܐܘ ܳ‬ ‫ܕܗܘܐ ܡܪܝܐ‪ .‬ܐܘ ܕܥܬܝܕ ܕܢܗܘܐ ܡܪܝܐ‪ .‬ܐܠܐ ܕܐܝܬܘܗܝ‬ ‫ܡܪܝܐ‪ .‬ܘܐܢ ܐܝܬܘܗܝ ܡܪܝܐ܆ ܡܬܝܕܥܘ ܐܬܝܕܥ‪ .‬ܒܗܢܐ ܡܘܠܕܐ ܕܐܝܬܘܗܝ ܡܪܝܐ‪.‬‬ ‫ܡܬܓܠܝܘ ܐܬܓܠܝ‪ .‬ܘܐܢ ܐܝܬܘܗܝ ܡܪܝܐ ܐܝܟ ܡܠܬܐ ܕܡܠܐܟܐ܆ ܐܠܗܐ ܐܝܬܘܗܝ‬ ‫ܡܢ ܐܢܢܩܝ‪̇ .‬‬ ‫ܒܗܝ ܕܐܡܪ ܕܘܝܕ » ܕܠܝܬ ܐܠܗܐ ܠܒܪ ܡܢ ܡܪܝܐ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ܐܢ »ܡܪܝܐ ܐܝܬܘܗܝ‪̄ «.‬ܗ‪ :‬ܟܡܐ ܝܬܝܪܐܝܬ ܦܪܘܩܐ ܐܝܬܘܗܝ‪ .‬ܡܛܠ ܕܫܡܐ‬ ‫ܕܡܪܝܐ܆ ܡܢ ̇ܗܘ ܕܦܪܘܩܐ ܣܓܝ ܪܒ ܘܡܥܠܝ‪ .‬ܘܐܢ ]ܡܪܝܐ[ ܐܝܬܘܗܝ ܒܟܝܢܗ܆ ܐܦ‬ ‫ܦܪܘܩܐ ܐܝܬܘܗܝ ܒܟܝܢܗ‪ .‬ܘܠܘ ܡܬܥܒܕܘ ܐܬܥܒܕ ܦܪܘܩܐ‪ .‬ܘܡܪܝܐ ܡܢ܆ ܡܛܠ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪.‬‬ ‫ܘܦܪܩ‬ ‫̇‬ ‫ܡܪܢܝܘܬܗ ܘܟܝܢܗ ܐܠܗܐ ‪ 121‬ܐܬܩܪܝ‪ .‬ܦܪܘܩܐ ܓܝܪ܆ ܡܛܠ ܕܦܪܩ‬ ‫ܡܫܝܚܐ ܕܝܢ‪ .‬ܡܛܠ ܕܐܬܡܫܚ ܒܒܣܪ ܒܪܘܚܐ ܩܕܝܫܐ‪ .‬ܕܟܕ ܒܪ ܟܝܢܗ ܕܪܘܚܐ ܐܝܬܘܗܝ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܕܟܠܗ ܩܕܝܫܘܬܐ‪.‬‬ ‫ܘܝܗܘܒܗ ܘܡܫܟܢܢܐ‬ ‫ܒܡܕܝܢܬܗ ܬܘܒ ܕܝܢ ܕܕܘܝܕ ܐܘܣܦ ܐܡܪ ܡܠܐܟܐ܆ ܕܢܘܕܥ ܕܗܘܝܘ ܡܫܝܚܐ ̇ܗܘ ܕܩܕܡܘ‬ ‫̈‬ ‫ܢܒܝܐ ܐܬܢܒܝܘ ܡܛܠܬܗ‪ .‬ܘܡܣܬܟܐ ܗܘܐ ܕܢܕܢܚ‪.‬‬

‫)‪» (2:11‬ܐܬܝܠܕ ܠܟܘܢ ܓܝܪ ܝܘܡܢܐ ܦܪܘܩܐ ܕܐܝܬܘܗܝ ܡܫܝܚܐ ܒܡܕܝܢܬܗ ܕܕܘܝܕ‪«.‬‬ ‫̄ܗ‪ :‬ܠܘ ܥܘܠܐ ܕܐܝܬ ܒܗ ܡܪܝܐ ܘܦܪܘܩܐ ܐܬܝܠܕ ܠܟܘܢ܆ ܐܠܐ ܡܪܝܐ ܘܦܪܘܩܐ ܕܗܘܐ‬ ‫ܥܘܠܐ܆ ܘܠܘ ܡܣܟܢܐ ܕܡܛܫܝ ܒܗ ܥܬܝܪܐ‪ .‬ܐܠܐ ܥܬܝܪܐ ܕܡܬܚܙܐ ܡܣܟܢܐ‪.‬‬ ‫)‪(2:12‬‬

‫»ܘܗܕܐ ܠܟܘܢ ܐܬܐ ܡܫܟܚܝܢ ܐܢܬܘܢ ܥܘܠܐ ܕܟܪܝܟ ܒܥܙܪܘ̈ܪܐ ܘܣܝܡ‬ ‫‪.‬ܐܠܗܝܐ ‪I think it is a scribal error for‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܒܐܘܪܝܐ‪̄ «.‬ܗ‪ :‬ܐܬܐ ܗܟܝܠ܆ ܠܗ ܠܥܘܠܐ ܕܟܪܝܟ ܒܥܙܪܘ̈ܪܐ ܩܪܐ ܘܗܕܐ ܐܡܪ‪ .‬ܕܗܕܐ‬ ‫ܬܗܘܐ ܠܟܘܢ ܐܬܐ‪ .‬ܕܐܬܝܠܕ ܠܟܘܢ ܝܘܡܢܐ ܦܪܘܩܐ ܡܪܝܐ ܡܫܝܚܐ‪̇ .‬ܗܝ ܕܡܫܟܚܝܢ‬ ‫ܐܢܬܘܢ ܠܗ ܕܐܝܬܘܗܝ ܥܘܠܐ ܕܟܪܝܟ ܒܥܙܪܘ̈ܪܐ ܘܣܝܡ ܒܐܘܪܝܐ‪ .‬ܠܗ ܓܝܪ ܟܕ ܠܗ ܩܪܐ‬ ‫ܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ ܘܥܘܠܐ‪.‬‬ ‫ܘܟܕ ܒܥܐ )‪ (fol. 25v‬ܕܢܚܘܐ ܥܘܬܪܗ ܕܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ܆ ܚܘܝ ܡܣܟܢܘܬܗ‪̇ .‬‬ ‫ܒܗܝ‬ ‫ܕܐܝܬܘܗܝ ܥܘܠܐ ܕܝܠܝܕ ܒܡܥܪܬܐ ܘܟܪܝܟ ܒܥܙܪܘ̈ܪܐ ܘܣܝܡ ܒܐܘܪܝܐ ܡܢ ܒܠܝ ܕܘܟܬܐ‬ ‫ܠܗܕܐ ܕܝܢ ܕܡܝܐ܆ ̇ܗܝ ܕܟܕ ܫܡܥܝܢܢ ܡܛܠܬܗ ܕܚܫ‪ .‬ܡܗܝܡܢܝܢܢ ܕܐܝܬܘܗܝ ܠܐ ܚܫܘܫܐ‪.‬‬ ‫ܘܟܕ ܫܡܥܝܢܢ ܕܡܝܬ܆ ܡܗܝܡܢܝܢܢ ܕܐܝܬܘܗܝ ܠܐ ܡܝܘܬܐ‪̈ .‬‬ ‫ܘܚܝܐ ܒܟܝܢܗ‪ .‬ܒܫܪܪܐ ܓܝܪ‬ ‫̈‬ ‫ܕܠܚܡܢ ܗܠܝܢ ܠܣܘܪܩܗ ܘܠܡܕܒܪܢܘܬܗ ܒܒܣܪ‪.‬‬ ‫̈‬ ‫)‪» (2:13a‬ܘܡܢ ܫܠܝ ܐܬܚܙܝܘ ܥܡ ܡܠܐܟܐ ̈‬ ‫ܣܓܝܐܐ ܕܫܡܝܐ‪̄ «.‬ܗ‪ :‬ܡܛܠ‬ ‫ܚܝܠܘܬܐ‬ ‫̈‬ ‫̇‬ ‫ܐܝܕܐ ܥܠܬܐ ܐܠܨܬ ܕܢܬܚܙܘܢ ܥܡ ܡܠܐܟܐ ܗܘ ܩܕܡܝܐ ܕܣܒܪ ܠ�ܥܘܬܐ‪ .‬ܡܠܐܟܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܐܝܟܢܐ ܕܢܘܕܥܘܢ ܕܗܢܐ ܦܪܘܩܐ ܕܐܬܝܠܕ ܠܘ‬ ‫ܐܚ�ܢܐ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ‬ ‫̈‬ ‫ܐܝܟ ̇ܗܢܘܢ ܦ�ܘܩܐ ܕܗܘܘ ܠܗܘܢ ܠܒܢܝ ܐܝܣܪܐܝܠ ܒܙܒܢ ܙܒܢ ܐܝܬܘܗܝ‪ .‬ܐܠܐ ܗܢܐ ܡܢ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ‬ ‫ܐܝܬܘܗܝ܆ ܐܠܗܐ ܕܐܬܒܣܪ‪̇ .‬ܗܢܘܢ ܡܢ ܐܝܬܝܗܘܢ ܗܘܘ‬ ‫̈‬ ‫̇‬ ‫ܡܠܐܟܐ ܠܐܪܥܐ‪ .‬ܘܫܒܚܘ‪ .‬ܒܡܘܠܕܐ ܕܝܢ ܕܗܢܘܢ‪ .‬ܘܠܐ‬ ‫̇ܗܝ ܕܡܘܠܕܗ ܡܢ ܗܢܐ܆ ܢܚܬܘ‬ ‫ܣܟ ܗܘܬ ܗܕܐ‪ .‬ܬܘܒ ܕܝܢ ܐܝܟܢܐ ܕܟܕ ܚܙܝܢ ܠܗ ܕܐܝܬܘܗܝ ܥܘܠܐ ܘܟܪܝܟ ܒܥܙܪܘ̈ܪܐ܆‬ ‫ܠܐ ܢܬܦܠܓܘܢ ܕܠܘ ܗܘ ܐܝܬܘܗܝ ܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ‪ .‬ܐܝܟ ܕܐܡܪ ܠܗ ܡܠܐܟܐ‪.‬‬ ‫ܠܫܘܠܡܗ܆ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܦ ܒܣܘܠܩܗ ܫܒܚܘ‬ ‫ܬܘܒ ܕܝܢ ܐܝܟܢܐ ܕܢܠܚܡ ܫܘܪܝܐ ܕܡܕܒܪܢܘܬܗ‬ ‫̈‬ ‫̈‬ ‫ܡܠܐܟܐ܆ ܐܟܡܐ ܕܫܒܚܘ ܒܝܘܡ ܡܘܠܕܗ܇ ܬܘܒ ܕܝܢ ܐܝܟܢܐ ܕܫܒܚܘ ܡܠܐܟܐ ܒܫܘܪܝܐ‬ ‫ܕܒܪܝܬܐ܆ ܟܕ ܒܪܐ ܗܘܐ ܠܢܘܗܪܐ ܘܛܪܕܗ ܠܚܫܘܟܐ‪ .‬ܐܝܟ ܕܟܬܝܒ ܒܟܬܒܐ ܕܐܝܘܒ܆‬ ‫̈‬ ‫ܗܟܢܐ ܫܒܚܘ ܟܕ ܕܢܚ ܘܐܢܗܪ ̇‬ ‫ܘܒܛܠܠܐ ܕܡܘܬܐ ܝܬܒܝܢ ܗܘܘ‪.‬‬ ‫ܠܗܢܘܢ ܕܒܚܫܘܟܐ‬ ‫ܢܘܗܪܗ ܓܝܪ ܕܥܠܡܐ ܐܝܬܘܗܝ܆ ܘܫܡܫܐ ܕܙܕܝܩܘܬܐ ܐܝܟ ܕܟܬܝܒ‪ .‬ܬܘܒ ܕܝܢ ܐܬܚܙܝܘ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܥܠ ܗܢܐ ܝܠܕܐ‪.‬‬ ‫ܡܠܐܟܐ ܥܡ ̇ܗܘ ܡܠܐܟܐ܆ ܐܝܟܢܐ ܕܢܗܘܘܢ ܡܣܒ�ܢܐ‬ ‫̈‬ ‫ܘܡܫܒܚܢܐ ܠܐܠܗܐ‪.‬‬ ‫)‪» (2:13b–14a‬ܟܕ ܡܫܒܚܝܢ ܠܐܠܗܐ ܘܐܡܪܝܢ ܬܫܒܘܚܬܐ ܠܐܠܗܐ ܒܡ�ܘܡܐ‪̄ «.‬ܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܡܠܐܟܐ ܗܪܟܐ ܠܐܠܗܐ‪ .‬ܘܬܫܒܘܚܬܐ ܝܗܒܘ ܠܗ ܚܠܦ‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܆ ܠܐܒܐ ܩܪܘ‬ ‫̈‬ ‫ܕܚܠܦܘ‬ ‫ܒܢܝܢܫܐ ܕܛܠܡܘ ܬܫܒܘܚܬܗ‪ .‬ܘܣܓܕܘ ܘܫܒܚܘ ܠܦܬܟ�ܐ‪ .‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪ܼ ܿ .‬‬ ‫ܬܫܒܘܚܬܐ ܕܐܠܗܐ ܕܠܐ ܡܬܚܒܠ‪ .‬ܒܕܡܘܬܐ ܕܒܪܢܫܐ ܕܡܬܚܒܠ‪̇ .‬ܗܝ ܓܝܪ ܕܐܡܪܘ‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ܬܫܒܘܚܬܐ ܠܐܠܗܐ ܕܥܡܪ ܒܡ�ܘܡܐ ܐܘ ܗܟܢܐ܆‬ ‫ܒܡ�ܘܡܐ ܗܕܐ‬ ‫̈‬ ‫ܬܫܒܘܚܬܐ ܠܐܠܗܐ ܡܢ ܐܠܦܐ ܘ̈ܪܒܘܬܐ ܕܐܝܬ ܒܡ�ܘܡܐ‪.‬‬ ‫̈‬ ‫ܡܠܐܟܐ ܐܠܗܐ‪ .‬ܘܝܕܝܥܐ‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܠܒܪܐ ̇ܗܘ ܕܐܬܝܠܕ ܒܒܝܬܠܚܡ ܫܡܗܘ‬ ‫̇‬ ‫ܠܡ ܗܕܐ ܡܢ ̇ܗܝ ܕܐܡܪ ܒܪܐ ܠܘܬ )‪ (fol. 26r‬ܐܒܐ » ܕܫܒܚܝܢܝ ܒܗܘ ܫܘܒܚܐ ܕܐܝܬ‬ ‫̈‬ ‫ܡܠܐܟܐ܆‬ ‫ܗܘܐ ܠܝ ܠܘܬܟ ܡܢ ܩܕܡ ܕܢܗܘܐ ܥܠܡܐ‪ «.‬ܘܬܫܒܘܚܬܐ ܐܡܪܝܢ ܕܝܗܒܘ ܠܗ‬ ‫̈‬ ‫̇‬ ‫ܠܗܘܝܐ ܡܢ ܠܐ‬ ‫ܒܗܝ ܕܐܣܬܟܠܘܗܝ ܠܐܪܙܐ‪ .‬ܕܐܝܟ ܐܝܟܢ ܪܒܐ ̇ܗܝ ܕܐܝܬܝ ܐܢܘܢ ܒܪܐ‬ ‫̇‬ ‫̇‬ ‫ܡܕܡ‪ .‬ܪܒܐ ܡܢܗ ܗܕܐ‪ .‬ܗܝ ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܗܘܐ ܒܪܢܫܐ ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܘܐܬܝܠܕ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪] .‬ܘܟܕ[ ܐܣܬܟܠܘ ܠܐܪܙܐ ܗܢܐ܆ ܬܗܪܘ ܒܗ܇‬ ‫ܡܢ ܒܬܘܠܬܐ܆ ܡܛܠ ܦܘܪܩܢܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܘܝܗܒܘ ܬܫܒܘܚܬܐ ܠܐܠܗܐ‪ .‬ܒܪܐ ܗܘ ]ܕܐܬܝܠܕ[ ܥܠ ܐܦܝ ܣܒܪܐ ܕܛܒܬܐ ܕܝܗܒ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܒܡܘܠܕܗ‪.‬‬ ‫ܠܗܘܢ‬ ‫̇‬ ‫̇ܗܝ ]ܬܘܒ ܕܐܡܪܘ[ »ܒܡ�ܘܡܐ«܆ ܗܕܐ ܐܝܬܝܗ‪ .‬ܕܟܕ ܚܙܝܢ ܗܘܘ ܠܗ ܒܐܪܥܐ܆‬ ‫ܡܗܝܡܢܝܢ ]ܕܐܝܬܘܗܝ[ ܒܡ�ܘܡܐ‪ .‬ܘܟܕ ܚܙܝܢ ܗܘܘ ܠܗ ܒܐܘܪܝܐ܆ ܒܡܫܘܚܬܐ ܕܬܪܬܝܢ‬ ‫̈‬ ‫ܐܡܝܢ‪ .‬ܡܗܝܡܢܝܢ ܗܘܘ ܕܒܟܠܕܘܟ ܐܝܬܘܗܝ ܠܐ ܡܣܬܝܟܢܐܝܬ‪ .‬ܡܛܠ ܓܝܪ ܕ̈ܪܥܘܬܐ‬ ‫]ܗܢܘܢ ܘܝܘܣܦ[ ܘܡܪܝܡ ܘܐܝܠܝܢ ܕܒܗܘܢ ܒܡܥܪܬܐ ܫܪܝܢ ܗܘܘ܇ ܠܐ ܐܬܡܨܝܘ ܕܢܚܙܘܢ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܒܗܝ ܕܡܟܣܝ ܗܘܐ ܒܫܝܛܘܬܐ ܕܠܝܬ ̇‬ ‫ܠܫܘܒܚܗ ܐܠܗܝܐ ܕܒܪܐ܆ ̇‬ ‫ܠܗ ܣܟܐ‪ .‬ܥܘܠܐ ]ܐܡܪ[‬ ‫̈‬ ‫ܐܢܐ ܘܡܥܪܬܐ ܘܐܘܪܝܐ‪ .‬ܡܠܐܟܐ ܕܝܢ ܚܙܐܘܗܝ ܠܫܘܒܚܗ܆ ܘܝܗܒܘ ܠܗ ܬܫـ]ܒܘܚܬܐ[‪.‬‬ ‫̈‬ ‫̇‬ ‫ܘܝܕܝܥܐ ̇ܗܝ ̇‬ ‫ܘܗܘ ]ܕܡܬܟܪܙ ܗܘܐ[ ‪ .122‬ܪܒ‬ ‫ܡܫܒܚܢܘܗܝ‪.‬‬ ‫ܕܗܘ ܕܡܫܬܒܚ ܗܘܐ܆ ܪܒ ܡܢ‬ ‫̈‬ ‫ܘܡܥܠܝ ܡܢ ܟ�ܘܙܘܗܝ‪ .‬ܐܝܟ ܕܪܒ ܐܠܗܐ ܡܢ ܡܠܐܟܐ‪.‬‬ ‫)‪» (2:13‬ܘܥܠ ܐܪܥܐ ܫܠܡܐ‪̄ «.‬ܗ‪ :‬ܡܛܠ ܕܡܠܝܐ ܗܘܬ ܐܪܥܐ ܒܥܠܕܒܒܘܬܐ‬ ‫ܘܪܓܝܙܘܬܐ ܗܐ ܡܢ ܙܒܢܐ ̇ܗܘ ܕܥܒܪ ܦܘܩܕܢܐ‪ .‬ܘܥܕܡܐ ܠܗܫܐ܆ ܥܠ ̇‬ ‫ܗܝ ܐܡܪ ‪123‬‬ ‫̈‬ ‫ܡܠܐܟܐ‪.‬‬ ‫»ܘܥܠ ܐܪܥܐ ܫܠܡܐ‪ «.‬ܟܕ ܫܠܡܐ ܗܪܟܐ܆ ܠܗ ܠܡܫܝܚܐ ܩܪܘ‬ ‫ܙܕܩ ܠܡܕܥ܆ ܕܐ̈ܪܒܥܐ ܩ�ܒܐ ܐܝܬ ܗܘܐ܆ ܘܠܐ̈ܪܒܥܬܝܗܘܢ ܒܛܠ ܡܫܝܚܐ‪ .‬ܩܪܒܐ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ‪.‬‬ ‫ܒܢܝܢܫܐ ܠܐܠܗܐ ܐܒܐ‪ .‬ܡܛܠ ܕܥܒܪܘ ܥܠ‬ ‫ܩܕܡܝܐ ̇ܗܘ ܕܐܝܬ ܗܘܐ ܒܝܬ‬ ‫̈‬ ‫̈‬ ‫ܕܬܪܬܝܢ ܓܝܪ ̇ܗܘ ܕܐܝܬ ܗܘܐ ܒܝܬ ܒܢܝܢܫܐ ܠܡܠܐܟܐ‪ .‬ܡܛܠ ܕܡܪܓܙܝܢ ܗܘܘ ܠܡܪܗܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܠܥܡܡܐ‪̇ .‬‬ ‫ܠܥܡܡܐ‬ ‫ܒܗܝ ܕܠܝܬ ܗܘܐ ܠܗܘܢ‬ ‫ܕܬܠܬ ܕܝܢ ̇ܗܘ ܕܐܝܬ ܗܘܐ ܒܝܬ ܥܡܐ‬ ‫̇‬ ‫̈‬ ‫ܫܘܬܦܘܬܐ ܠܘܬ ܢܡܘܣܐ‬ ‫ܘܢܒܝܐ‪ .‬ܕܐܪܒܥ ܬܘܒ ܗܘ ܕܐܝܬ ܗܘܐ ܒܝܬ ܢܦܫܐ ܠܦܓܪܐ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܕܦܓܪܐ ܪܐܓ ܗܘܐ ܡܕܡ ܕܢܟܐ ܠܢܦܫܐ‪ .‬ܘܢܦܫܐ ܪܓܐ ܗܘܬ ܡܕܡ ܕܢܟܐ‬ ‫ܠܦܓܪܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܠܗܘ ܡܢ ܩܪܒܐ ܩܕܡܝܐ ܒܛܠܗ ܡܫܝܚܐ ܒܗܝ ܕܥܒܕ ܠܢ ܬܪܥܘܬܐ ܥܡ ܐܒܘܗܝ ܐܝܟ‬ ‫̈‬ ‫ܒܥܠܕܒܒܐ )‪ (fol. 26v‬ܐܬܪܥܝ ܥܡܢ ܐܠܗܐ‬ ‫ܗܘܝܢ‬ ‫ܕܐܡܪ ܫܠܝܚܐ‪» .‬ܕܐܢ ܟܕ ܐܝܬܝܢ ܼ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܠܗܘ ܓܝܪ ܬܪܝܢܐ ܒܛܠ‪ .‬ܒܗܝ ܕܥܒܕ ܠܢ ܚܕ ܥܡ ܡܠܐܟܐ܆‬ ‫ܒܡܘܬܐ ܕܒܪܗ‪«.‬‬ ‫ܒܗܝܡܢܘܬܐ ܕܒܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ‪ .‬ܐܝܟ ܕܗܘ ܦܐܘܠܘܣ ܐܡܪ܆ »ܕܟܠ ܡܕܡ ܡܢܕܪܝܫ‬ ‫ܠܗܘ ܕܝܢ ܬܠܝܬܝܐ ܒܛܠ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܥܒܕ‬ ‫ܐܬܚܕܬ ‪ 124‬ܒܡܫܝܚܐ‪ .‬ܕܒܫܡܝܐ ܘܒܐܪܥܐ‪«.‬‬ ‫̈‬ ‫̈‬ ‫ܕܗܘ ܟܕ ܼܗܘ‬ ‫ܠܥܡܐ ܘܠܥܡܡܐ ܚܕ ܒܗܝܡܢܘܬܐ ܕܒܗ‪ .‬ܘܐܘܝ ܐܢܘܢ ܥܡ ܚܕܕܐ‪ .‬ܐܝܟܢܐ ܼ‬ ‫̇‬ ‫ܦܐܘܠܘܣ ܐܡܪ‪» .‬ܠܗܘ ܕܥܒܕ ܠܬ̈ܪܬܝܗܝܢ ܚܕܐ‪ .‬ܘܫܪܐ ܣܝܓܐ ܕܩܐܡ ܗܘܐ ܒܡܨܥܬܐ‪.‬‬ ‫̈‬ ‫ܐܦ ܒܥܠܕܒܒܘܬܐ ܒܒܣܪܗ‪ «.‬ܠܩܪܒܐ ܬܘܒ ܪܒܝܥܝܐ ܒܛܠܗ‪̇ .‬‬ ‫ܠܙܘܥܐ‬ ‫ܒܗܝ ܕܥܒܕ ܐܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܡܥܒܕܢܘܬܐ ܕܦܓܪܐ‪ .‬ܘܐܦ ܡܥܒܕܢܘܬܐ ܕܦܓܪܐ܆‬ ‫ܕܢܦܫܐ܆ ܕܠܐ ܢܩܘܡܘܢ ܠܘܩܒܠ‬ ‫̈‬ ‫ܙܘܥܐ ܕܢܦܫܐ‪ .‬ܐܠܐ ܥܒܕ ܒܝܢܬܗܘܢ ܚܕܐ ܫܠܡܘܬܐ‪ .‬ܟܕ ܦܠܚܐ‬ ‫ܕܠܐ ܢܩܘܡܘܢ ܠܘܩܒܠ‬ ‫ܢܦܫܐ ܒܦܓܪܐ ܕܝܠܗ ܟܠܗܝܢ ܡܝܬ̈ܪܬܐ‪.‬‬ ‫̈‬ ‫ܡܛܠ ܕܦܣܝܩ ܗܘܐ ܣܒܪܗܘܢ܆ ܗܫܐ‬ ‫ܠܒܢܝܢܫܐ‪̄ «.‬ܗ‪:‬‬ ‫)‪» (2:14‬ܘܣܒܪܐ ܛܒܐ‬ ‫ܐܬܝܗܒ ܠܗܘܢ ܣܒܪܐ‪ .‬ܬܘܒ ܕܝܢ ܡܛܠ ܕܥܠ ܣܒܪܐ ܒܝܫܐ ܐܬܟܠ ܐܢܘܢ ܣܛܢܐ‬ ‫ܐܠܗܐ ̈‬ ‫̈‬ ‫ܒܫܘܪܝܐ܆ ̇‬ ‫ܝܕܥܝ ܛܒܬܐ ܘܒܝܫܬܐ‪ «.‬ܐܢ‬ ‫ܒܗܝ ܕܐܡܪ ܠܗܘܢ »]ܕܗܘܝܬܘܢ[ ܐܝܟ‬ ‫̇‬ ‫ܐܟܠܝܢ ܐܢܬܘܢ ܡܢ ܐܝܠܢܐ‪ .‬ܝܗܒ ܠܗܘܢ ܗܢܐ ܝܠܕܐ ܣܒܪܐ ܛܒܐ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ܆ ܗܝ‬ ‫ܕܗܘܝܢ ‪̈ 125‬‬ ‫ܘܗܘܝܐ ܠܗܘܢ ܩܝܡܬܐ‪ .‬ܘܣܠܩܝܢ ܠܥܠ ܡܢ ܪܩܝܥܐ‬ ‫̇‬ ‫ܒܢܝܐ ܕܐܠܗܐ ܒܥܡܕܐ‪.‬‬ ‫̈‬ ‫ܕܫܡܝܐ‪ .‬ܘܝܪܬܝܢ ܛܒܬܐ ܕܠܥܠܡ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܙܕܩ ܠܡܕܥ‪ .‬ܕܒܝܘܢܝܐ ܚܠܦ ̇ܗܝ ܕܣܒܪܐ ܛܒܐ ܠܒܢܝܢܫܐ »ܘܒܢܝܢܫܐ ܫܦܝܪܘܬ‬ ‫ܨܒܝܢܐ« ܟܬܝܒ‪ .‬ܟܕ ܫܦܝܪܘܬ ܨܒܝܢܐ ܐܝܬܘܗܝ܆ ̇ܗܝ ܕܐܨܛܒܝ ܐܒܐ ܕܢܬܒܣܪ ܒܪܗ‬ ‫‪122 The words are blurred, as the left edge of the folio is damaged by water. It looks as‬‬ ‫‪ in order to match with the expression‬ܡܬܟܪܙ ‪, but either way, it should be‬ܡܟܬܪ ‪if it is‬‬ ‫̈‬ ‫‪.‬ܡܫܬܒܚ‪...‬ܡܫܒܚܢܘܗܝ ‪ as the previous expression in the same sentence is‬ܡܬܟܪܙ‪..‬ܟ�ܘܙܘܗܝ‬ ‫‪.‬ܐܡܪܘ ‪123 It should be‬‬ ‫ܢܬܚܕܬ ‪124 Peshitta reads‬‬ ‫‪ due to scribal error.‬ܗܘܝܢܢ ‪125 Written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܢܦܪܘܩ ܐܢܘܢ‪.‬‬

‫)‪» (2:13–14‬ܟܕ ܡܫܒܚܝܢ ܠܐܠܗܐ ܘܐܡܪܝܢ ܬܫܒܘܚܬܐ ܠܐܠܗܐ ܒܡ�ܘܡܐ‪ .‬ܘܥܠ‬ ‫̈‬ ‫̈‬ ‫ܦܬܓܡܐ ܐܘܟܝܬ‬ ‫ܠܒܢܝܢܫܐ‪ «.‬ܕܡܝܐ ܕܝܢ ܠܗܠܝܢ ܬܠܬܐ‬ ‫ܐܪܥܐ ܫܠܡܐ‪ .‬ܘܣܒܪܐ ܛܒܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܠܐܟܐ‪ .‬ܐܝܟ ܣ�ܦܐ ̇ܗܢܘܢ ܕܚܙܐ ܐܫܥܝܐ‬ ‫ܐܙܥܩܘܗ‬ ‫ܙܒܢܝܢ‬ ‫ܠܗܕܐ ܬܫܒܘܚܬܐ‪ .‬ܬܠܬ‬ ‫ܕܩܥܝܢ ܗܘܘ ܘܐܡܪܝܢ‪» .‬ܩܕܝܫ ܩܕܝܫ ܩܕܝܫ ܡܪܝܐ ܚܝܠܬܢܐ« ܨܒܐܘܬ‪.‬‬ ‫̈‬ ‫ܡܠܐܟܐ ܠܫܡܝܐ‪̄ «.‬ܗ‪ :‬ܠܫܡܝܐ ̈ܪܘܚܢܝܐ‬ ‫)‪» (2:15a‬ܘܗܘܐ ܕܟܕ ܐܙܠܘ ܡܢ ܠܘܬܗܘܢ‬ ‫̈‬ ‫ܘܥܠܝܐ ܕܒܗܘܢ ܥܡܪܝܢ ܘܡܕܝܪܝܢ ܗܦܟܘ ܘܐܙܠܘ܆ ܕܢܚܘܘܢ ܕܡܛܠܗܕܐ ܢܚܬܘ ܠܐܪܥܐ܆‬ ‫̈‬ ‫̈‬ ‫ܕܢܣܒܪܘܢ ܠܒܢܝܢܫܐ ܗܠܝܢ ܛܒܬܐ‪.‬‬ ‫)‪» (2:15b‬ܡܠܠܘ ̈ܪܥܘܬܐ ܚܕ ܥܡ ܚܕ ܘܐܡܪܝܢ‪ .‬ܢܪܕܐ ܥܕܡܐ ܠܒܝܬܠܚܡ ܘܢܚܙܐ‬ ‫ܠܡܠܬܐ ܗܕܐ ܕܗܘܬ ܐܝܟ ܕܡܪܝܐ ܐܘܕܥ ܠܢ‪̄ «.‬ܗ‪ :‬ܡܠܬܐ ܩܪܐ‪̇ .‬‬ ‫ܠܗܝ ܕܐܬܝܠܕ ܠܟܘܢ‬ ‫̈‬ ‫ܡܠܐܟܘܗܝ ܡܢ ̇ܗܝ‬ ‫ܝܘܡܢܐ ܦܪܘܩܐ ܕܐܝܬܘܗܝ ܡܪܝܐ ܡܫܝܚܐ‪ .‬ܕܡܪܝܐ ܐܘܕܥ ܠܢ ܒܝܕ‬ ‫̈‬ ‫ܓܝܪ ܕܐܡܪܘ ̈ܪܥܘܬܐ ܠܘܬ )‪̈ (fol. 27r‬‬ ‫ܠܥܢܐ܆ ܥܡܗܘܢ‬ ‫ܚܕܕܐ ܢܪܕܐ‪ .‬ܡܬܝܕܥܐ ܕܐܦ‬ ‫̇‬ ‫ܕܒܪܘܗ‪ .‬ܘܐܙܠܘ ܥܕܡܐ ܠܒܝܬ ܠܚܡ ܡܣܪܗܒܐܝܬ‪.‬‬ ‫̈‬ ‫ܕܠܥܢܐ ܢܫܒܩܘܢ ܐܦ ܢܐܙܠܘܢ ܕܕܡ ܬܬܒܕܪ ܘܬܐܒܕ‪.‬‬ ‫ܠܐ ܕܝܢ ܡܨܝܐ ܗܘܬ‬

‫̈‬ ‫ܡܠܐܟܐ ܩܕܡ ̈ܪܥܘܬܐ ܘܗܕܝ‬ ‫ܡܬܒܥܝܐ ܕܝܢ܆ ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܠܐ ܐܙܠ ܚܕ ܡܢ‬ ‫̈‬ ‫ܠܡܓܘܫܐ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܐܡܬܝ‬ ‫ܐܢܘܢ ܠܘܬܗ ܕܝܠܘܕܐ܆ ܐܝܟܢܐ ܕܗܕܝ ܟܘܟܒܐ‬ ‫ܕܢܥܠܘܢ ܠܒܝܬ ܠܚܡ܆ ܢܬܟܪܟܘܢ ܡܢ ܬܪܥ ]ܠܬܪܥ[ ܢܫܐܠܘܢ ܕܐܝܟܘ ܦܪܘܩܐ ܕܐܬܝܠܕ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܢܡܠܘܢܗ‬ ‫ܡܠܐܟܘܗܝ‪ .‬ܘܗܟܢܐ‬ ‫ܕܐܝܬܘܗܝ ܡܪܝܐ ܡܫܝܚܐ܆ ܐܝܟ ܕܐ]ܡܪ ܠܢ ܐܠܗܐ[ ܒܝܕ‬ ‫̈‬ ‫ܡܓܘܫܐ ܒܐܘܪܫܠܡ‪ .‬ܟܕ ܐܬܚܦܝ ܗܘܐ ܡܢܗܘܢ‬ ‫ܠܒܝܬ ܠܚܡ ܣܒܪܬܐ‪] .‬ܐܝܟ ܕܥܒܕܘ[‬ ‫̇‬ ‫ܟܘܟܒܐ‪] .‬ܘܢܘܪܐ ܕܐܝܬ ܗܘܬ[ ܒܓܦܝܦܐ ܐܘܟܝܬ ܡܥܪܬܐ ܕܫܪܝܢ ܗܘܘ ܒܗ ܡܪܝܡ‬ ‫ܘܝܘܣܦ ܗܘܬ ]ܠܗܘܢ ܡܗܕܝܢܝܬܐ[ ܟܕ ܠܐ ܐܣܬܢܩܘ ܕܢܫܐܠܘܢ ̈‬ ‫ܒܒܬܐ ܡܛܠ ܕܠܠܝܐ‬ ‫ܗܘܐ‪.‬‬ ‫̄‬ ‫)‪» (2:16a‬ܘܐܬܘ ܡܣܪܗܒܐܝܬ‪ «.‬ܗ‪ :‬ܡܛܠ ܚܕܘܬܗܘܢ ܠܐ ܟܬܪܘ ܗܘܘ ܕܢܢܗܪ ܨܦܪܐ‪.‬‬ ‫ܐܠܐ ܒܪܫܥܬܗ‪.‬‬ ‫̄‬ ‫)‪» (2:16b‬ܘܐܫܟܚܘ ܠܡܪܝܡ ܘܠܝܘܣܦ ܘܠܥܘܠܐ ܕܣܝܡ ܒܐܘܪܝܐ‪ «.‬ܗ‪ :‬ܐܟܡܐ ܕܐܡܪ‬ ‫ܠܗܘܢ ܡܠܐܟܐ‪ .‬ܕܗܐ ܠܟܘܢ ܐܬܐ ܡܫܟܚܝܢ ܐܢܬܘܢ ܥܘܠܐ ܕܟܪܟ ܒܥܙܪܘ̈ܪܐ ܘܣܝܡ‬ ‫ܒܐܘܪܝܐ‪.‬‬ ‫)‪» (2:17‬ܘܟܕ ܚܙܘ ܐܘܕܥܘ ܠܡܠܬܐ ܕܐܬܡܠܠܬ ܥܡܗܘܢ ܥܠܘܗܝ ܥܠ ܛܠܝܐ‪ «.‬ܗ‪̄:‬‬ ‫ܠܐܝܕܐ ܡܠܬܐ‪̇ .‬‬ ‫ܠܗܝ ܕܐܝܬܘܗܝ ̇ܗܘ ܝܠܘܕܐ܆ ܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ‪ .‬ܐܘ ܠܟܠܗܝܢ ̈ܡܠܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܠܠܘ ܥܡܗܘܢ ܡܠܐܟܐ ܘܠܬܫܒܘܚܬܗܘܢ ܬܘܒ ܕܡܠܐܟܐ‪.‬‬ ‫)‪» (2:18‬ܘܟܠܗܘܢ ܕܫܡܥܘ ܐܬܕܡܪܘ ܥܠ ܟܠ ܕܐܬܡܠܠܘ ܠܗܘܢ ܡܢ ̈ܪܥܘܬܐ‪̄ «.‬ܗ‪:‬‬ ‫ܘܐܝܠܝܢ ܐܝܬܝܗܘܢ ܗܘܘ ܕܫܡܥܘ‪ .‬ܕܗܐ ܥܕܟܝܠ ܠܠܝܐ ܐܝܬܘܗܝ ܗܘܐ܆ ܘܟܠܢܫ ܒܒܝܬܗ‬ ‫̈‬ ‫ܩܠܝܗܘܢ‬ ‫ܘܒܒܝܬ ܡܫܪܝܗ ܕܡܝܟ ܗܘܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܐܘ ܼܗܢܘܢ ̈ܪܥܘܬܐ ܒܝܕ‬ ‫̈‬ ‫ܠܐܢܫܝ ܒܝܬ ܠܚܡ܆ ܘܟܢܫܘ ܘܐܬܘ ܠܡܥܪܬܐ܆ ܐܘ ܬܡܢ‬ ‫ܘܪܗܝܒܘܬܗܘܢ ܐܥܝܪܘ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫ܐܢܫܐ ܘܐܬܘ ܠܡܥܪܬܐ‪ .‬ܐܘ ̈‬ ‫ܩܠܝ‬ ‫ܟܬܪܘ ̈ܪܥܘܬܐ ܥܕܡܐ ܕܢܗܪ ܨܦܪܐ‪ .‬ܘܐܬܟܢܫܘ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܘܒܪܫܥܬܗ ܕܐܬܘ ̈ܪܥܘܬܐ ܠܒܝܬ ܠܚܡ‬ ‫ܕܡܠܐܟܐ ܐܥܝܪܘ ܐܢܘܢ‬ ‫ܬܫܒܘܚܬܐ‬ ‫̈‬ ‫ܘܥܠܘ ܠܡܥܪܬܐ‪ .‬ܐܬܟܢܫܘ ܐܢܫܐ ܘܐܬܘ ܠܘܬܗܘܢ‪.‬‬ ‫ܡܛܠ ܡܢܐ ܐܬܕܡܪܘ ܐܝܠܝܢ ܕܫܡܥܘ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ ܕܠܐ ܐܫܟܚܘ ܕܢܚܙܘܢ‬ ‫ܠܬܫܒܘܚܬܐ ̇ܗܝ ܐܠܗܝܬܐ܆ ̇ܗܝ ܕܡܟܣܝܐ ܗܘܬ ܒܥܘܠܐ ܕܝܠܝܕ ܘܣܝܡ ܒܐܘܪܝܐ‬

‫‪328‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪. (fol. 27v‬ܐܬܕܡܪܘ ̈‬ ‫̈‬ ‫ܒܡܠܐ ̈‬ ‫ܗܢܝܢ ܕܫܡܥܘ ܐܢܝܢ‬ ‫ܕܚܝܠܬܐ ܕܡܠܠܘ ܥܡܗܘܢ ̈ܪܥܘܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܡܠܐܟܐ‪ .‬ܐܠܘ ܓܝܪ ܐܫܟܚܘ ܕܢܚܙܘܢܗ ܠܬܫܒܘܚܬܗ ܕܗܘ ܐܪܙܐ ܟܣܝܐ܆ ܒܡܠܐ‬ ‫ܡܢ‬ ‫̇‬ ‫ܕ̈ܪܥܘܬܐ ܠܐ ܡܬܕܡܪܝܢ ܗܘܘ‪ .‬ܠܬܫܒܘܚܬܐ ܕܝܢ ܕܐܠܗܐ ܕܐܬܓܠܝ ܒܒܣܪ‪ .‬ܠܐ ܚܙܝܢ ܠܗ܆‬ ‫̈‬ ‫ܗܘܢܐ ̇ܗܢܘܢ ܕܡܢ ܪܘܚܐ ܩܕܝܫܐ ܡܬܢܗܪܝܢ‪.‬‬ ‫ܐܠܐ‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫)‪» (2:19a‬ܡܪܝܡ ܕܝܢ ܢܛܪܐ ܗܘܬ ܟܠܗܝܢ ܡܠܐ ܗܠܝܢ‪ «.‬ܗ‪ :‬ܡܠܐ ܗܠܝܢ ܕܐܡܪܘ‬ ‫̇‬ ‫ܕܣܒܪܗ‪ .‬ܘܗܠܝܢ ܕܫܡܥܬ ܡܢ ܐܠܝܫܒܥ‪.‬‬ ‫̈ܪܥܘܬܐ‪ .‬ܘܗܠܝܢ ]ܕܫܡܥܬ[ ܡܢ ܡܠܐܟܐ‬ ‫]ܘܗܠܝܢ ܕܫـ[ܡܥܬ ܡܢ ܙܟܪܝܐ ܟܕ ܐܬܢܒܝ ܥܠ ܥܠܝܐ ܘܥܠ ܢܒܝܗ‪.‬‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫ܒܠܒܗ܆ ܗܕܐ‬ ‫̄ܗ‪̇ :‬ܗܝ ܕܡܦܚܡܐ‬ ‫ܒܠܒܗ‪«.‬‬ ‫)‪» (2:19b‬ܘܡܦܚܡܐ ܗܘܬ‬ ‫̈‬ ‫̈‬ ‫ܕܦܚܡܬ ̈‬ ‫ܠܡܠܐ ܕ̈ܪܥܘܬܐ ܥܡ ̈ܡܠܐ ܕܓܒܪܐܝܠ ܘܕܙܟܪܝܐ‪ .‬ܘܐܣܬܟܠܬ ܕܠܚܡܢ ܠܚܕܕܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܟܠܗܝܢ‪ .‬ܬܘܒ ܕܝܢ ܗܝ ܕܡܦܚܡܐ ܒܠܒܗ܆ ܗܕܐ ܐܝܬܝܗ‪ .‬ܕܡܣܬܟܠܐ ܗܘܬ‪ .‬ܕܥܬܝܕܢ‬ ‫̈‬ ‫ܕܢܫܬܡܠܝܢ ܒܥܒܕܐ ܒܙܒܢܗܝܢ‪.‬‬ ‫ܗܠܝܢ ܟܠܗܝܢ ̈ܡܠܐ‬ ‫)‪» (2:20a‬ܘܗܦܟܘ ̈ܪܥܘܬܐ ܗܢܘܢ‪̄ «.‬ܗ‪ :‬ܡܢ ̇ܗܝ ܕܐܡܪ ‪» 126‬ܗܦܟܘ܆« ܡܬܝܕܥܐ ܕܒܗ‬ ‫ܒܠܠܝܐ ܐܫܬܥܝܘ ܠܟܠܗܘܢ ̇ܗܢܘܢ ܕܐܝܬ ܗܘܐ ܒܒܝܬ ܠܚܡ‪ .‬ܟܠܡܕܡ ܕܚܙܘ ܘܫܡܥܘ ܡܢ‬ ‫̈‬ ‫ܡܠܐܟܐ‪.‬‬

‫)‪» (2:20b‬ܟܕ ܡܫܒܚܝܢ ܘܡܗܠܠܝܢ ܠܐܠܗܐ ܥܠ ܟܠ ܕܚܙܘ ܘܫܡܥܘ ܐܝܟܢܐ ܕܐܬܡܠܠ‬ ‫̄ܗ‪ :‬ܟܕ ܡܫܒܚܝܢ ̈ܪܥܘܬܐ ܠܐܠܗܐ ܘܡܗܠܠܝܢ ܘܐܡܪܝܢ‪ .‬ܗܠܠܘܝܐ‪̄ .‬ܗ‪:‬‬ ‫ܥܡܗܘܢ‪«.‬‬ ‫ܫܘܒܚܐ ܠܐܝܬܝܐ‪ .‬ܘܗܠܝܢ ܡܫܒܚܝܢ ܗܘܘ ܘܐܡܪܝܢ‪ .‬ܡܛܠ ܕܚܙܘ ܟܠ ܡܕܡ ܘܬܡܗܘ‪.‬‬ ‫̈‬ ‫ܡܠܐܟܐ‪.‬‬ ‫ܐܝܟ ܕܡܠܠܘ ܥܡܗܘܢ‬ ‫̈‬ ‫ܘܐܢܫܝ ܒܝܬ ܠܚܡ ܡܫܒܚܝܢ ܗܘܘ ܠܐܠܗܐ ܘܡܬܕܡܪܝܢ ܗܘܘ‬ ‫ܙܕܩ ܠܡܕܥ‪ .‬ܕܠܘ ̈ܪܥܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܡܢ ܚܙܬܐ ̈‬ ‫ܕܡܠܐܟܐ ܡܢ ܥܘܠܐ ܕܩܪܐܘܗܝ ܡܠܐܟܐ ܦܪܘܩܐ ܘܡܪܝܐ ܘܡܫܝܚܐ܆‬ ‫ܘܡܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܘܣܓܝܐܐ ܐܚ�ܢܐ ܒܢܝܢܫܐ ܕܒܗܘ ܐܬܪܐ܆ ܡܛܠ ܕܨܒܘܬܐ ܚܕܬܬܐ‪ .‬ܘܪܘ̈ܪܒܬܐ‬ ‫ܐܠܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܐܡܬܝ ܕܢܦܠܢ ܒܓܘܐ܆ ܟܠܢܫ ܕܢܬܢܐ ܘܢܦܬܐ ܠܡܠܬܐ ܕܥܠܝܗܝܢ‪ .‬ܒܗܝ ܕܪܚܡܝܢ ܒܢܝܢܫܐ‬ ‫ܠܡܐܡܪ ܘܠܡܫܡܥ ̈‬ ‫ܚܕܬܬܐ‪.‬‬ ‫ܘܕܡܢ ܗܕܐ ܥܠܬܐ ܘܐܦ ܛܢܢܐ ܫܦܝܪܐ ܕܐܝܠܝܢ ܕܡܣܟܝܢ ܗܘܘ ܠܓܠܝܢܗ ܕܡܫܝܚܐ ܐܝܟ‬ ‫̈‬ ‫ܡܬܡܠܠܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܗܠܝܢ‪ .‬ܘܐܦ‬ ‫ܕܝܘܕܝܐ‬ ‫ܫܡܥܘܢ ܘܚܢܐ ܘܫܪܟܐ ܕܐܟܘܬܗܘܢ ܒܟܠܗ ܥܡܐ‬ ‫̈‬ ‫ܡܬܗܝܡܢܢ ̈‬ ‫ܗܘܝ ܘܝܬܝܪܐܝܬ ܕܝܢ‪ .‬ܡܛܠ ܕܒܙܒܢܐ ܕܐܝܬܘܗܝ ܗܘܐ‪ .‬ܕܡܣܟܝܢ ܗܘܘ ܒܗ‬ ‫̈‬ ‫̈‬ ‫ܝܘܕܝܐ ܠܡܘܠܕܐ ܕܡܫܝܚܐ܆ ܐܝܟ ܕܡܢ ܡܠܦܢܘܬܐ ܕܟܬܒܐ‪.‬‬ ‫̈‬ ‫ܝܘܡܝܢ ܕܢܬܓܙܪ ܛܠܝܐ‪ «.‬ܙܕܩ ܗܟܝܠ ܕܢܐܡܪ ܗܪܟܐ ܡܛܠ‬ ‫)‪» (2:21a‬ܘܟܕ ܡܠܘ ܬܡܢܝܐ‬ ‫̇‬ ‫ܓܙܘܪܬܐ‪̄ .‬ܗ‪̈ :‬ܩܦܠܐܐ ܕܐܝܬܝܗܘܢ ܗܠܝܢ )‪. (fol. 28r‬ܐ `ܕܡܢܐ ܐܝܬܝܗ ܥܘܪܠܘܬܐ‪ .‬ܒ `‬ ‫̇‬ ‫̇‬ ‫ܝܗܒܗ ܠܓܙܘܪܬܐ‪ .‬ܕ `ܘܠܡܢܘ ܐܬܝܗܒܬ‬ ‫ܐܝܬܝܗ ܓܙܘܪܬܐ‪ .‬ܓ `ܘܡܢܘ‬ ‫ܘܡܢܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ‬ ‫ܓܙܘܪܬܐ‪ .‬ܗ `ܘܡܛܠ ܡܢܐ ܐܬܝܗܒܬ‪ .‬ܘ `ܘܒܪ ܟܡܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ̇ܗܘ ܕܡܬܓܙܪ‪ .‬ܚ `‬ ‫̇ܗܘ‪ .‬ܕܡܬܓܙܪ‪ .‬ܙ `ܘܡܛܠ ܡܢܐ ܒܪ ̄ܚ‬ ‫̇‬ ‫ܕܒܐܝܢܐ ܝܘܡܐ ܣܝܡܝܢ ܗܘܘ ܠܗ ܫܡܐ ܠܗܘ ܕܡܬܓܙܪ ܗܘܐ‪ .‬ܛ `ܕܡܛܠ ܡܢܐ‬ ‫ܒܗܕܡܐ ]ܡܦܪܝܢܐ[ ܐܬܬܣܝܡܬ ܓܙܘܪܬܐ‪ .‬ܝ` ܕܡܢ ܐܝܟܐ ܡܬܝܕܥܐ ܕܓܙܪ ܡܫܝܚܐ‪.‬‬ ‫ܝܐ` ]ܘܡܛܠ[ ܡܢܐ ܓܙܪ‪ .‬ܝܒ` ܘܕܡܢܐ ܗܘܐ ܡܢ ܒܣܪܐ ̇ܗܘ ܕܓܙܘܪܬܐ ܕܝܠܗ‪ .‬ܝܓ `‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܘܟܡܐ ܓܙܘ̈ܪܘܬܐ ܬܘܒ‪ .‬ܝܕ `ܘܕܐܢ ]ܡܬܦܠܚܐ‬ ‫]ܘܕܟܡܐ[ ܥܘ̈ܪܠܘܬܐ‬ ‫ܙܕܝܩܘܬܐ[ ܒܠܥܕ ܡܢ ܓܙܘܪܬܐ ܐܘ ܠܐ‪ .‬ܝܗ `ܘܕܐܢ ܙܕܩ ܠܟ�ܝܣܛܝܢܐ ܕܢܓܙܪܘܢ ܐܘ ܠܐ‪.‬‬ ‫‪ due to scribal error.‬ܐܡܪܘ ‪Written‬‬

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‫‪329‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ܒܣܪܐ‬ ‫ܐܝܬܝܗ ܥܘܪܠܘܬܐ‪ .‬ܘܐܡܪܝܢܢ ܕܥܘܪܠܘܬܐ‬ ‫ܩܦܠܐܘܢ ܩܕܡܝܐ‪ .‬ܕܡܢܐ‬ ‫ܕܩܪܝܡ ܥܠ ܗܕܡܐ ܡܦܪܝܢܐ ܒܕܡܘܬ ܬܚܦܝܬܐ ܡܕܡ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܦܣܩܐ ܕܒܣܪܐ‬ ‫ܐܝܬܝܗ ܓܙܘܪܬܐ‪ .‬ܘܐܡܪܝܢܢ‬ ‫ܩܦܠܐܘܢ ܬܪܝܢܐ‪ .‬ܕܡܢܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܐܬܐ ܘܪܘܫܡܐ ‪127‬‬ ‫ܕܩܪܝܡ ܥܠ ܗ]ܕܡܐ[ ܡܦܪܝܢܐ‪ .‬ܬܘܒ ܕܝܢ ܓܙܘܪܬܐ‬ ‫̇‬ ‫ܡܛܠܬܗ ܠܐܒܪܗܡ‪.‬‬ ‫ܚܬܡܐ ܡܕܡ ܕܡܬܬܣܝܡ ܒܗܕܡܐ ܡܦܪܝܢܐ‪ .‬ܐܝܟ ܕܐܡܪ ܐܠܗܐ‬ ‫ܕܬܗܘܐ ܐܬܐ ‪ 128‬ܕܩܝܡܐ ܒܝܢܝ ܘܠܟܘܢ‪ .‬ܘܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ ܡܛܠ ܐܒܪܗܡ‪ .‬ܕܐܬܐ‬ ‫̇‬ ‫ܫܩܠܗ ܠܓܙܘܪܬܐ܆ ܘܚܬܡܐ ܕܟܐܢܘܬܐ ܕܗܝܡܢܘܬܗ ܕܒܥܘܪܠܘܬܐ‪.‬‬ ‫ܗܘ‬ ‫̇‬ ‫ܩܦܠܐܘܢ ܬܠܝܬܝܐ ܘܪܒܝܥܝܐ‪ .‬ܕܡܢܘ ܝܗܒܗ ܠܓܙܘܪܬܐ܆ ܘܠܡܢܘ ܐܬܝܗܒܬ܆ ܘܐܡܪܝܢܢ‬ ‫̇‬ ‫ܝܗܒܗ ܠܐܒܪܗܡ‪ .‬ܐܝܟ ܕܡܬܝܕܥܐ ܡܢ ܟܬܒܐ ܕܒܪܝܬܐ‪.‬‬ ‫ܕܐܠܗܐ‬ ‫̇‬ ‫ܩܦܠܐܘܢ ܕܚܡܫܐ‪ .‬ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܝܗܒܗ ܐܠܗܐ ܠܓܙܘܪܬܐ ܠܐܒܪܗܡ‪.‬‬ ‫̇‬ ‫ܕܒܗ ܢܫܬܪܪ ܗܘ ܩܝܡܐ ܕܐܩܝܡ ܐܠܗܐ ܥܡܗ‬ ‫ܘܐܡܪܝܢܢ‪ .‬ܐܝܟܢܐ ܕܬܗܘܐ ܐܬܐ‬ ‫ܘܥܡ ܙܪܥܗ‪ .‬ܘܟܠ ܕܚܙܐ ܠܗ ܢܫܬܘܕܥ ܘܢܣܬܟܠ ܕܩܝܡܐ ܐܩܝܡ ܐܠܗܐ ܥܡ ܐܒܪܗܡ‬ ‫ܘܥܡ ܙܪܥܗ܆ ܐܦ ܕܢܫܪܪ ܠܩܝܡܐ ܠܘܬܗܘܢ‪ .‬ܕܐܝܟ ܐܝܟܢ ܐܡܪ ܗܟܝܠ ܟܬܒܐ ܕܒܪܝܬܐ܆‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ‪ .‬ܐܦ‬ ‫ܠܥܡܡܐ‬ ‫ܕܐܩܝܡ ܐܠܗܐ ܩܝܡܐ ܥܡ ܐܒܪܗܡ܆ ܕܥܒܕ ܠܗ ܐܒܐ‬ ‫ܘܕܗܘܝܢ ܠܗ ]ܗܢܘܢ ܥـ[ܡܐ‪.‬‬ ‫̇‬ ‫ܕܡܘܪܬ ܠܙܪܥܗ ܐܪܥܐ ܕܟܢܥܢ‪ .‬ܘܕܗܘܐ ܠܗܘܢ ܗܘ ܐܠܗܐ‪.‬‬ ‫ܘܐܝܟ] ܕܠܫܘ[ܪܪܐ ܕܗܢܐ ܩܝܡܐ ܘܫܘܘܕܥܐ ܕܝܠܗ܆ ܐܡܪ ܠܗ )‪» (fol. 28v‬ܕܗܢܘ ܩܝܡܝ܆‬ ‫ܕܬܛܪܘܢ ܒܝܢܝ ܘܠܟܘܢ܆ ܘܒܝܬ ܙܪܥܟ ܡܢ ܒܬܪܟ‪ .‬ܕܬܓܙܪܘܢ ܟܠ ܕܟܪܐ ]ܘܬܓܙܪܘܢ[ ‪129‬‬ ‫ܒܣܪܐ ܕܥܘܪܠܘܬܟܘܢ܆ ܘܬܗܘܐ ܐܬܐ ܘܩܝܡܐ ̈‬ ‫ܒܝܢܝ ܘܠܟܘܢ‪ «.‬ܬܘܒ ܝܗܒ ܐܠܗܐ‬ ‫ܓܙܘܪܬܐ ܠܐܒܪܗܡ܆ ܐܝܟܢܐ ܕܬܗܘܐ ܠܗ ܚܬܡܐ ܕܢܛܪܐ ܠܗܝܡܢܘܬܗ ܘܠܙܕܝܩܘܬܗ‬ ‫ܕܒܥܘܪܠܘܬܐ‪ .‬ܘܡܫܘܕܥܐ‪ .‬ܕܠܘ ܟܕ ܐܝܬܘܗܝ ]ܓܙܝܪܐ[ ܗܝܡܢ ܒܐܠܗܐ ܘܐܙܕܕܩ܆ ܐܠܐ‬ ‫ܟܕ ܐܝܬܘܗܝ ܥܘܪܠܐ‪ .‬ܘܡܘܕܥܐ ܕܟܠܗܘܢ ]ܥܘ̈ܪܠܐ ܕ[ܡܗܝܡܢܝܢ ܒܐܠܗܐ ܐܝܟ ܐܒܪܗܡ‪.‬‬ ‫ܘܗܘܝܢ ] ̈‬ ‫ܿ‬ ‫ܒܢܘܗܝ܆ ܐܝܟ[ ܕܡܢ ܗܝܡܢܘܬܐ‪ .‬ܘܣܗܕ ܠܗܠܝܢ ܫܠܝܚܐ‬ ‫ܡܙܕܕܩܝܢ ܐܟܘܬܗ‬ ‫̇‬ ‫ܕܐܡܪ ܡܛܠ ܐܒܪܗܡ ]ܗܟܢܐ »ܕܐܬܐ ܗܘ ܓܝܪ[ ܫܩܠܗ ܠܓܙܘܪܬܐ‪ .‬ܘܚܬܡܐ‬ ‫ܕܟܐܢܘܬܐ ܕܗܝܡܢܘܬܗ ܕܒܥܘܪܠܘܬܐ ]ܕܢܗܘܐ ܐܒܐ ܠܟـܠܗܘܢ[ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ‬ ‫ܡܢ ܥܘܪܠܘܬܐ‪ .‬ܕܬܬܚܫܒ ܐܦ ܠܗܘܢ ܠܟܐܢܘܬܐ‪ «.‬ܘܬܘܒ ܐܦ ܒܕܘܟܬܐ ܐܚܪܬܐ‬ ‫ܐܡܪ »ܕܥܘ ܗܟܝܠ ܕܐܝܠܝܢ ܕܡܢ ܗܝܡܢܘܬܐ ܐܢܘܢ ܼܗܢܘܢ ܐܢܘܢ ̈‬ ‫ܒܢܝܐ ܕܐܒܪܗܡ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܝܗܒ ܐܠܗܐ ܓܙܘܪܬܐ ܠܐܒܪܗܡ ܐܝܟܢܐ ܕܬܗܘܐ ܠܗ ܘܠܙܪܥܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܕܝ ܠܦܬܟ�ܐ‪ .‬ܒܕܡܘܬ ܥ�ܒܐ ܕܪܫܝܡܝܢ‬ ‫ܥܡܡܐ‬ ‫ܪܘܫܡܐ ܕܒܗ ܢܬܦܪܫܘܢ ܡܢ‬ ‫ܠܡܪܗܘܢ ܕܢܬܦܪܫܘܢ ܡܢ ܓܙܪܐ ܢܘܟܪܝܐ‪ .‬ܐܟܡܐ ܕܝܗܒ ܐܦ ܠܢ ܡܥܡܘܕܝܬܐ‪ .‬ܕܒܗ̇‬ ‫̈‬ ‫ܥܡܝܕܐ ܐܝܟ ܕܐܡܪ ܡܪܝ ܐܦܪܝܡ ܒܡܕ̈ܪܫܐ ܕܝܠܗ ܕܥܐܕܐ ܕܕܢܚܐ܆‬ ‫ܢܬܦܪܫ ܡܢ ܠܐ‬ ‫ܗܟܢܐ ܒܪܘܫܡܐ ܩܕܡܐ ܦܪܫܗ ܠܥܡܐ ܡܢ ̈‬ ‫ܥܡܡܐ‪ .‬ܒܪܘܫܡܐ ܕܝܢ ܕܬܪܝܢ܆ ܦܪܫ ܐܢܘܢ‬ ‫̈‬ ‫ܠܥܡܡܐ ܡܢܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܗܒ ܐܠܗܐ ܓܙܘܪܬܐ‪ .‬ܠܗ ܠܐܒܪܗܡ‪ 130‬ܘܠܙܪܥܗ܆ ܕܬܗܘܐ ܐܬܐ ܕܢܛܘܪܘܬ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܦܘܩܕܢܐ‪ .‬ܐܝܠܝܢ ܕܝܗܒ‬ ‫ܕܐܝܬܝܗ ܒܗ܆ ܙܕܩ ܠܗ ܕܢܛܪ‬ ‫ܦܘܩܕܢܐ ܕܬܚܘܐ ܕܟܠ ܐܝܢܐ‬ ‫‪The correct spelling of the word was written above the line.‬‬ ‫‪Written above the line.‬‬ ‫‪129 The text missed this word from the quoted verses from Peshitta Genesis 17:11–12.‬‬ ‫‪ is unnecessary. It is certainly a scribal error; otherwise, it compli‬ܘ ‪130 The proposition‬‬‫‪cates the meaning.‬‬ ‫‪127‬‬ ‫‪128‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܠܗܐ ܒܬܪ ܢܡܘܣܐ‪ .‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪» .‬ܕܡܣܗܕ ܐܢܐ ܠܟܠܒܪܢܫ ܕܡܬܓܙܪ ܕܚܝܒ‬ ‫ܼܗܘ ܕܟܠܗ ܢܡܘܣܐ ܢܥܒܕ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܝܗܒ ܐܠܗܐ ܓܙܘܪܬܐ ܠܐܒܪܗܡ܆ ܐܝܟܢܐ ܕܒܝܕ ܕܡܐ ̇ܗܘ ܕܢܦܩ‬ ‫̇‬ ‫̈‬ ‫ܕܝܐܬܝܩܘܣ܆ ܒܕܡܐ‬ ‫ܡܢܗ܆ ܢܫܬܪܪ ܩܝܡܐ ̇ܗܘ ܕܐܩܝܡ ܥܡܗ‪ .‬ܡܛܠ ܕܬ̈ܪܬܝܗܝܢ‬ ‫̇‬ ‫̈‬ ‫ܐܫܬܪ̈ܪܝܢ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܗܝ ܩܕܡܝܬܐ ܒܕܡܐ ܕܚܝܘܬܐ‪ .‬ܘܗܕܐ ܬܪܝܢܝܬܐ܆‬ ‫ܒܕܡܐ ܕܒܪܗ ܕܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܝܗܒ ܐܠܗܐ ܓܙܘܪܬܐ ܠܐܒܪܗܡ܆ ܐܝܟܢܐ ܕܡܢ ܓܙܘܪܬܐ ܗܕܐ‬ ‫ܒܣܪܢܝܬܐ ܢܣܬܟܠ ܠܓܙܘܪܬܐ ̇ܗܝ ܪܘܚܢܝܬܐ‪ .‬ܘܒܝܕ ܗܕܐ ܓܠܝܬܐ܆ ܢܫܬܘܕܥ ̇ܗܝ‬ ‫̈‬ ‫ܕܟܐܢܐ ܕܐܟܘܬܗܘܢ܆‬ ‫ܟܣܝܬܐ‪ .‬ܐܦ ܓܝܪ ܐܒܪܗܡ ܘܡܘܫܐ ܘܝܫܘܥ ܒܪܢܘܢ ܘܫܪܟܐ‬ ‫̈‬ ‫ܠܨܒܘܬܐ ܗܢܝܢ ܫܪܝ�ܬܐ‬ ‫ܡܫܬܘܝܢ ܗܘܘ ܠܛܝܒܘܬܐ ܐܠܗܝܬܐ܆ ܩܕܡܝܢ ܗܘܘ ܘܡܣܬܟܠܝܢ‬ ‫̈‬ ‫ܘܛܘܦܣܐ ܕܡܫܡܫܝܢ ܗܘܘ ܟܕ ܡܢ ܓܙܘܪܬܐ܆ ̇‬ ‫ܠܗ‬ ‫)‪ (fol. 29r‬ܕܐܘܢܓܠܝܘܢ ܒܝܕ ̈ܪܐܙܐ‬ ‫ܠܡܥܡܘܕܝܬܐ ܡܣܬܟܠܝܢ ܗܘܘ‪ .‬ܘܡܢ ܡܫܟܢܙܒܢܐ ܠܥܕܬܐ ܘܡܢ ܐܡܪܐ ܕܡܬܕܒܚ‬ ‫ܗܘܐ܆ ܠܡܫܝܚܐ ܕܐܝܬܘܗܝ ܦܨܚܐ ܫܪܝܪܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܒܙܒܢ ܙܒܢ܆ ܡܥܛܠܝܢ‬ ‫ܗܘܘ ̇‬ ‫ܠܗ ܠܓܙܘܪܬܐ‪ .‬ܐܝܟ ܕܥܬܝܕܝܢܢ ܕܢܐܡܪ ܒܝܕ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܝܘܡܝܢ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ̇ܗܘ ܐܝܢܐ ܕܡܬܓܙܪ‪.‬‬ ‫ܩܦܠܐܘܢ ܫܬܝܬܝܐ‪ .‬ܕܒܪ ܟܡܐ‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܝܢ‪ .‬ܘܐܦܢ ܓܝܪ ܐܒܪܗܡ ܒܪ ܬܫܥܝܢ ܘܬܫܥ ܫܢܝܢ ܐܝܬܘܗܝ‬ ‫ܘܐܡܪܝܢܢ‪ .‬ܕܒܪ ܬܡܢܝܐ‬ ‫̈‬ ‫ܝܓ ܫܢܝܢ ܟܕ ܐܬܓܙܪ‪ .‬ܐܠܐ ܡܢ ܒܬܪ ܐܒܪܗܡ܆ ܦܩܕ‬ ‫̄‬ ‫ܗܘܐ ܟܕ ܐܬܓܙܪ‪ .‬ܘܐܝܫܡܥܝܠ ܒܪ‬ ‫̈‬ ‫ܝܘܡܝܢ ܢܬܓܙܪ ̇ܗܘ ܕܡܬܓܙܪ‪ .‬ܗܟܢܐ ܓܝܪ ܟܬܝܒ ܒܟܬܒܐ‬ ‫ܐܠܗܐ ܕܒܪ ܬܡܢܝܐ‬ ‫̈‬ ‫ܕܐܘܪܝܬܐ ܕܐܡܪ ܐܠܗܐ ܠܐܒܪܗܡ‪» .‬ܘܒܪ ܬܡܢܝܐ ܝܘܡܝܢ ܠܡ ܢܬܓܙܪ ܡܢܟܘܢ ܟܠ‬ ‫ܕܟܪܐ ܠܕ̈ܪܝܟܘܢ‪«.‬‬ ‫̇‬ ‫̈‬ ‫ܩܦܠܐܘܢ ܫܒܝܥܝܐ‪ .‬ܕܡܛܠ ܡܢܐ ܒܪ ܬܡܢܝܐ ܝܘܡܝܢ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ܗܘ‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܩܕܡܘܗܝ‬ ‫ܕܡܬܓܙܪ ܘܠܘ ܒܝܘܡܐ ܫܒܝܥܝܐ ܐܘ ܒܝܘܡܐ ܕܫܬܐ ܐܘ ܒܚܕ ܡܢ‬ ‫̇‬ ‫ܕܗܘ ܕܬܡܢܝܐ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܫܪܝܐ ܕܫܒܬܐ܆ ܒܐܪܙܐ ܢܥܘܠ‪̇ .‬ܗܘ ܓܝܪ ܕܒܫܒܬܐ‬ ‫ܡܬܝܠܕ ܗܘܐ܆ ܒܫܒܬܐ ܡܢ ܡܬܓܙܪ ܗܘܐ ܡܢ ܐܢܢܩܝ‪ .‬ܡܢ ܫܒܬܐ ܓܝܪ ܠܫܒܬܐ܆‬ ‫̈‬ ‫ܝܘܡܝܢ ܡܬܩܢ‪ 131 .‬ܗܟܢܐ ܐܦ ܡܫܝܚܐ ܐܡܪ ‪ »132‬ܒܫܒܬܐ ܓܙܪܝܢ ܐܢܬܘܢ‬ ‫ܬܡܢܝܐ‬ ‫ܒܪܢܫܐ‪«.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܒܝܘܡܐ ܕܬܡܢܝܐ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ܗܘ ܕܢܬܓܙܪ܆ ܡܛܠ ܕܝܘܡܐ‬ ‫ܘܗܝ ܓܙܘܪܬܐ ܬܘܒ܆ ܠܥܠܡܐ ܚܕܬܐ ̇ܗܘ ܕܥܬܝܕ ܡܛܦܣܝܢ‪̇ .‬‬ ‫ܬܡܝܢܝܐ܇ ̇‬ ‫ܘܗܘ ܕܡܬܓܙܪ‬ ‫ܒܝܘܡܐ ܬܡܝܢܝܐ ܡܫܘܕܥ‪ .‬ܕܫܪܐ ܡܢܗ ܠܥܬܝܩܘܬܐ ܕܗܢܐ ܥܠܡܐ܆ ܘܩܒܠ ܐܝܟ‬ ‫ܕܒܪܐܙܐ ܠܥܡܐ ܚܕܬܐ ̇ܗܘ ܕܥܬܝܕ‪̇ .‬‬ ‫ܒܗܝ ܕܥܘܪܠܘܬܐ܆ ܠܥܡܐ ܗܢܐ ܥܬܝܩܐ ܡܫܘܕܥܐ‬ ‫ܘܓܙܘܪܬܐ ܠܥܠܡܐ ܚܕܬܐ ̇ܗܘ ܕܥܬܝܕ ܡܛܦܣܐ‪ .‬ܘܝܕܝܥܐ ܕܥܘܪܠܘܬܐ ܠܥܠܡܐ ܗܢܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܢܟܬܪ ܟܕ ܐܝܬܘܗܝ ܥܘܪܠܐ ̇ܗܘ‬ ‫ܥܬܝܩܐ ܡܫܘܕܥܐ ܡܢ ̇ܗܝ ܕܦܩܕ ܐܠܗܐ ܕܫܒܥܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܛܡܐܐ ܚܫܝܒ ܠܢܡܘܣܐ܆ ܕܥܘܪܠܘܬܐ ̇ܗܝ ܕܡܟܬܪܐ‬ ‫ܕܡܬܝܠܕ‪ .‬ܘܒܗܠܝܢ ܫܒܥܐ‬ ‫ܝܘܡܝܢ‪ .‬ܠܥܠܡܐ ܗܢܐ ܥܬܝܩܐ ܕܡܬܟܪܟ ܥܠ ܫܒܥܐ ܝܘܡܝܢ̈‬ ‫̈‬ ‫ܗܘܬ ܥܡܗ ܫܒܥܐ‬ ‫ܡܫܘܕܥܐ‪ .‬ܝܕܝܥܐ ܕܝܢ ܬܘܒ܆ ܡܢ ̇ܗܝ ܕܥܠܡܐ ܗܢܐ ܟܕ ܡܬܦܚܡ ܥܡ ̇ܗܘ ܕܥܬܝܕ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܥܡ ̇ܗܘ ܕܡܬܝܠܕ ܟܕ‬ ‫ܥܬܝܩܐ ܡܬܩܪܐ‪ .‬ܗܟܢܐ ܐܦ ܥܘܪܠܘܬܐ ܥܬܝܩܘܬܐ‬ ‫ܡܬܦܚܡܐ ܥܡ ܓܙܘܪܬܐ‪.‬‬ ‫‪ due to scribal error.‬ܡܘܬܩܢ ‪Written‬‬ ‫‪ due to scribal error.‬ܐܡܪܘ ‪Written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܬܝܕܥܬ ܡܕܝܢ ܕܥܘܪܠܘܬܐ܆ )‪ (fol. 29v‬ܠܥܠܡܐ ܗܢܐ ܐܦ ܠܥܬܝܩܘܬܗ ܡܫܘܕܥܐ‪.‬‬ ‫ܝܕܝܥܐ ܕܝܢ ܬܘܒ ܕܓܙܘܪܬܐ ܠܥܠܡܐ ܚܕܬܐ ܡܛܦܣܐ܆ ܡܢ ̇ܗܝ ܕܦܩܕ ܐܠܗܐ ܕܒܝܘܡܐ‬ ‫ܬܡܝܢܝܐ ܕܐܝܬܘܗܝ ܚܕܬܐ ܕܡܛܦܣ ܠܥܡܐ ܕܥܬܝܕ‪ .‬ܚܕܬܐ ܓܝܪ ܐܝܬܘܗܝ ܥܠܡܐ‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܡܬܟܪܟ ܥܠܝܗܘܢ ܥܠܡܐ ܗܢܐ‪.‬‬ ‫ܬܡܝܢܝܐ‪ 133‬ܟܕ ܡܬܦܚܡ ܒܗܠܝܢ ܫܒܥܐ‬ ‫̈‬ ‫̇‬ ‫ܝܘܡܬܐ ܕܡܢ ܩܕܡܘܗܝ܆ ܠܐ ܡܬܡܢܐ܆ ܘܐܚܪܢܐ ܠܝܬ ܒܬܪܗ‪.‬‬ ‫ܒܗܝ ܕܥܡ ܗܠܝܢ ܫܒܥܐ‬ ‫̇‬ ‫ܐܬܝܕܥܬ ܡܕܝܢ ܕܡܛܠ ܗܕܐ ܒܝܘܡܐ ܕܬܡܢܝܐ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ܗܘ ܕܡܬܓܙܪ‪.‬‬ ‫ܐܝܟܢܐ ܕܢܫܘܕܥ܆ ܕܫܪܐ ܡܢܗ ܠܥܬܝܩܘܬܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܕܡܬܝܕܥܐ ܒܗܘ ܳ‬ ‫ܦܣܩܐ‬ ‫̇‬ ‫ܙܥܘܪܐ ܕܒܣܪܐ ܕܡܬܦܣܩ ܳ‬ ‫ܘܫܕܐ ܡܢܗ‪ .‬ܘܩܒܠ ܐܝܟ ܕܒܐܪܙܐ ܚܕܬܘܬܗ ܕܥܠܡܐ ܗܘ‬ ‫ܕܥܬܝܕ‪ .‬ܡܛܠ ܕܥܘܪܠܘܬܐ ܠܥܠܡܐ ܗܢܐ ܥܬܝܩܐ ܡܫܘܕܥܐ‪ .‬ܐܦ ܓܙܘܪܬܐ ܘܝܘܡܐ‬ ‫ܬܡܝܢܝܐ‪ .‬ܠܥܠܡܐ ܚܕܬܐ ̇ܗܘ ܕܥܬܝܕ ܡܛܦܣܝܢ ܬ̈ܪܝܗܘܢ‪ .‬ܐܡܪ ܗܟܝܠ ܓܪܝܓܘܪܝܘܣ‬ ‫ܬܐܘܠܘܓܘܣ ܕܝܘܡܐ ܬܡܝܢܝܐ܆ ܠܥܠܡܐ ܚܕܬܐ ̇ܗܘ ܕܥܬܝܕ ܡܛܦܣ‪.‬‬ ‫ܬܘܒ ܐܡܪܝܢܢ‪ .‬ܕܒܝܘܡܐ ܬܡܝܢܝܐ ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ̇ܗܘ ܐܝܢܐ ܕܢܬܓܙܪ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܡܬܓܠܝܢ ܟܠܗܝܢ‬ ‫ܕܝܘܡܐ ܬܡܝܢܝܐ܆ ܠܥܠܡܐ ܕܥܬܝܕ ܡܛܦܣ‪ .‬ܘܒܥܠܡܐ ܕܥܬܝܕ‬ ‫̈‬ ‫̈‬ ‫ܕܥܒܕܐ ܕܟܠܢܫ‪ .‬ܘܡܬܚܙܝܢ ܐܢ ܛܒܝܢ ܘܐܢ ܒܝܫܝܢ‪ .‬ܘܐܦ ܓܙܘܪܬܐ ܕܝܢ܆‬ ‫ܬܚܦܝܬܐ‬ ‫̇‬ ‫ܬܚܦܝܬܐ ܐܝܬܝܗ ܕܡܬܩܦܠܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܒܝܘܡܐ ܬܡܝܢܝܐ‪ .‬ܦܩܕ ܐܠܗܐ ܕܢܬܓܙܪ ̇ܗܘ ܕܡܬܓܙܪ ܗܘܐ‪ .‬ܡܛܠ ܕܒܝܘܡܐ‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ‬ ‫ܡܝܬܐ‪ .‬ܘܢܫܠܡ‬ ‫ܬܡܝܢܝܐ܆ ܥܬܝܕ ܗܘܐ ܡܫܝܚܐ ܕܢܩܘܡ ܡܢ ܒܝܬ‬ ‫ܡܥܡܘܕܝܬܐ ̇ܗܝ ̇‬ ‫ܕܠܗ ܩܕܡܐ ܗܘܬ ܡܛܦܣܐ ܗܘܬ ܓܙܘܪܬܐ‪ .‬ܡܢ ܒܬܪ ܗܟܝܠ ܕܩܡ‬ ‫̈‬ ‫̈‬ ‫ܡܫܝܚܐ ܡܢ ܩܒܪܐ‪ .‬ܐܡܪ ܠܬܠܡܝܕܘܗܝ ܕܙܠܘ ܬܠܡܕܘ ܘܐܥܡܕܘ ܠܟܠܗܘܢ ܥܡܡܐ‬ ‫ܒܫܡܐ ܕܐܒܐ ܘܕܒܪܐ ܘܕܪܘܚܐ ܩܕܝܫܐ‪.‬‬ ‫̇‬ ‫ܩܦܠܐܘܢ ܬܡܝܢܝܐ ܕܒܐܝܢܐ ܝܘܡܐ ܣܝܡܝܢ ܗܘܘ ܠܗ ܫܡܐ ܠܗܘ ܕܡܬܓܙܪ ܗܘܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ‪ .‬ܕܐܝܬܘܗܝ ܗܘܐ ܒܗܘܢ ܝܠܘܕܐ ܥܘܪܠܐ‬ ‫ܫܒܥܐ‬ ‫ܘܐܡܪܝܢܢ ܕܠܘ ܒܚܕ ܡܢ ܗܠܝܢ‬ ‫ܣܝܡܝܢ ܗܘܘ ܠܗ ܫܡܐ܆ ܐܠܐ ܒܝܘܡܐ ܬܡܝܢܝܐ ̇ܗܘ ܕܒܗ ܓܙܪܝܢ ܗܘܘ ܠܗ‪ .‬ܘܝܕܝܥܐ‬ ‫ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܡܛܠ ܝܘܚܢܢ‪» .‬ܕܗܘܐ ܠܝܘܡܐ ܬܡܝܢܝܐ܆ ܘܐܬܘ‬ ‫ܠܡܓܙܪܗ ܠܛܠܝܐ ܘܩܪܝܢ ܗܘܘ ܠܗ ܒܫܡܐ ܕܐܒܘܗܝ ܙܟܪܝܐ‪ «.‬ܘܐܦ ܡܛܠ ܕܢܫܘܕܥ ܐܡܪ‬ ‫̈‬ ‫ܝܘܡܝܢ ܕܢܬܓܙܪ ܛܠܝܐ‪ .‬ܐܬܩܪܝ ܫܡܗ ܝܫܘܥ‪ «.‬ܝܕܝܥܐ‬ ‫ܗܟܢܐ‪» .‬ܘܟܕ ܡܠܘ ܬܡܢܝܐ‬ ‫̇‬ ‫ܡܕܝܢ ܕܠܐ ܣܝܡܝܢ ܗܘܘ ܫܡܐ ܠܗܘ ܕܡܬܝܠܕ ܗܘܐ܆ ܥܕܡܐ ܠܝܘܡܐ ܕܬܡܢܝܐ ܕܒܗ‬ ‫)‪ (fol. 30r‬ܡܬܓܙܪ ܗܘܐ‪ .‬ܟܕ ܢܛܪܝܢ ܗܘܘ ܠܫܡܗ܆ ܠܝܘܡܐ ܕܓܙܘܪܬܗ‪ .‬ܘܐܦ ܝܘܡܢ ܼܗܘ‬ ‫ܟܕ ܼܗܘ ܥܝܕܐ ܠܒܝܟܝܢ‪ .‬ܕܠܐ ܣܝܡܝܢ ܠܗ ܠܛܠܝܐ ܫܡܐ‪ .‬ܥܕܡܐ ̇‬ ‫ܠܗܘ ܝܘܡܐ ܬܡܝܢܝܐ‬ ‫ܕܒܗ ܡܬܓܙܪ‪.‬‬ ‫̈‬ ‫ܟܝ‪ .‬ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ‪ .‬ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ ܡܛܠ ܕܐܒܪܗܡ ܗܘ ܕܩܕܡܝܐ ܫܪܝ‬ ‫ܒܓܙܘܪܬܐ܆ ܥܡ ܓܙܘܪܬܗ‪ .‬ܘܐܦ ܫܡܗ ܐܬܩܪܝ‪» .‬ܠܐ ܠܡ ܬܬܩܪܐ ܐܒܪܡ ܐܠܐ‬ ‫ܘܐܬܐ‪ .‬ܘܐܡܪܝܢܢ ܕܠܐ ܫܪܝܪܐ ܗܕܐ‪ .‬ܘܝܕܝܥܐ‬ ‫ܐܒܪܗܡ‪ «.‬ܘܐܬܝܒܠ ܗܢܐ ܥܝܕܐ ܘܪܕܐ ̈ ܼ‬ ‫ܘܒܢܝ ܒܝܬܗ ܟܠܗܘܢ ܕܐܬܓܙܪܘ܆ ܠܐ ]ܐܬܩܪܝܘ[‬ ‫ܕܠܐ ܫܪܝܪܐ܆ ܡܢ ̇ܗܝ ܕܐܝܫܡܥܝܠ‬ ‫̇‬ ‫̈‬ ‫ܫܡܗܐ ܒܝܘܡܐ ܕܐܬܓܙܪܘ‪ .‬ܘܗܕܐ ܡܢ ܣܦܪܐ ܩܕܡܝܐ ܝܠܦܝܢܢ ܠܗ‪] .‬ܚܢܢ ܕܝܢ[‬ ‫‪ “eighth” must refer to the eighth day, not eighth year. My reading is‬ܬܡܝܢܝܐ ‪133 This‬‬ ‫‪supported by Moshe Bar Kepha’s explanation in his Turgome. Likewise, Bar Salibi, who fol‬‬‫ܥܠܡܐ ‪ instead of‬ܝܘܡܐ ܬܡܝܢܝܐ ‪lows Moshe Bar Kepha’s Commentary on Luke, writes:‬‬ ‫‪ in this manuscript. See Bar Salibi, 278.‬ܬܡܝܢܝܐ‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܡܪܝܢܢ‪ .‬ܕܡܛܠܗܕܐ ܡܬܢܛܪ ܗܘܐ ܫܡܗ ܠܝܘܡܐ ܕܓܙܘܪܬܗ܆ ]ܐܝܟܢܐ ܕܥܡ[‬ ‫ܕܐܝܬܝܗ ܐܬܐ ܕܩܝܡܐ܆ ܢܥܘܠ ܐܦ ܫܡܗ ̇‬ ‫̇‬ ‫ܕܗܘ ܕܡܬܓܙܪ‪] .‬ܘܠܐ ܢܩܕܘܡ[‬ ‫ܓܙܘܪܬܐ‬ ‫ܫܡܗ ܠܩܝܡܐ ܕܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܡܛܠ ܕܓܙܘܪܬܐ ܠܡܥܡܘܕܝܬܐ ܡܛܦܣܐ ܗܘܐ‪ .‬ܘܐܟܙܢܐ ܕܬܡܢ ܥܡ‬ ‫̇‬ ‫ܓܙܘܪܬܗ ܕܐܢܫ ܐܦ ܫܡܗ ܡܬܩܪܐ‪ .‬ܗܟܢܐ ܐܦ ܗܪܟܐ ܠܘܬ ܡܥܡܘܕܝܬܐ ܕܐܢܫ‪.‬‬ ‫̇‬ ‫ܐܦ ܫܡܗ ܡܬܩܪܐ‪ .‬ܘܟܒܪ ܐܝܟܢܐ ܗܪܟܐ ܗܘ ܕܡܥܡܕ ܐܡܪ‪ .‬ܕܥܡܕ ܦܠܢ ܒܫܡܐ‬ ‫ܕܐܒܐ ܘܕܒܪܐ ܘܕܪܘܚܐ ܩܕܝܫܐ܆ ܗܟܢܐ ̇‬ ‫ܘܗܘ ܕܓܙܪ ܗܘܐ ܬܡܢ ܐܡܪ ܗܘܐ‪ .‬ܕܡܬܓܙܪ‬ ‫ܦܠܢ܆ ܒܫܡ ܐܠܗܗ ܕܐܒܪܗܡ ܘܕܐܝܣܚܩ ܘܕܝܥܩܘܒ‪ .‬ܐܢܕܝܢ ܐܝܬ ܗܪܟܐ ܚܕ ܚܕ ܡܢ‬ ‫̈‬ ‫̇‬ ‫ܡܛܠܗܝ ܕܫܒܩܘܗܝ ܟ�ܝܣܛܝܢܐ ܠܥܝܕܐ ܗܢܐ‪ .‬ܡܢ‬ ‫ܥܡܝܕܐ‪ .‬ܕܩܕܡ ܫܡܗ ܠܡܥܡܘܕܝܬܗ܆‬ ‫ܩܕܡ ܕܡܥܡܕܝܢ ܠܗ ܡܫܡܗܝܢ ܠܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܡܛܠܗܕܐ ܦܩܕ ܗܘܐ ܢܡܘܣܐ ܕܠܐ ܢܬܬܣܝܡ ܫܡܐ ܠܕܟܪܐ ܥܕܡܐ‬ ‫ܠܝܘܡܐ ܕܒܗ ܢܬܝܠܕ܆ ܡܛܠ ܳ‬ ‫ܕܨܒܐ ܗܘܐ ܐܠܗܐ܆ ܕܠܐ ܢܬܝܕܥ ܫܡܐ ܠܒܪܢܫܐ ܥܬܝܩܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܘܐܦܠܐ ܟܘܢܝܐ ܢܫܬܟܚ ܠܗ‪ .‬ܡܛܠ ܕܗܢܘܢ ܫܒܥܐ ܝܘܡܝܢ‪ .‬ܕܐܝܬܘܗܝ ܗܘܐ ܒܗܘܢ‬ ‫ܥܘܪܠܐ‪ .‬ܥܬܝܩܘܬܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܘܥܠ ̇ܗܝ ܠܐ ܐܬܬܣܝܡ ܠܗ ܒܗܘܢ ܫܡܐ‪.‬‬ ‫ܩܦܠܐܘܢ ܬܫܝܥܝܐ‪ .‬ܡܛܠ ܡܢܐ ܒܗܕܡܐ ܡܦܪܝܢܐ ܐܬܬܣܝܡܬ ܓܙܘܪܬܐ‪ .‬ܘܠܘ‬ ‫ܒܗܕܡܐ ܐܚܪܢܐ‪ .‬ܡܨܝܐ ܗܘܬ ܓܝܪ ܕܒܐܕܢܐ ܢܬܝܗܒ ܗܢܐ ܪܘܫܡܐ ܐܝܟ ܕܟܬܝܒ‬ ‫ܒܢܡܘܣܐ‪ .‬ܡܛܠ ܥܒܕܐ ܕܠܐ ܳܨܒܐ ܕܢܬܚܪܪ »ܣܒ ܠܟ ܠܡ ܡܩܒܐ܆ ܘܩܘܒ ܐܕܢܗ‪«.‬‬ ‫ܘܒܐܝܕܐ ܬܘܒ ܡܟܢܐ ܗܘܬ ܕܢܗܘܐ ܗܢܐ ܪܘܫܡܐ ܐܝܟ ̇ܗܝ» ܕܗܢܐ ܢܟܬܒ ܐܝܕܗ‬ ‫ܠܡܪܝܐ‪«.‬‬ ‫̈‬ ‫ܘܬܘܒ )‪ (fol. 30v‬ܡܨܝܐ ܗܘܬ ܕܒܝܢܬ ܥܝܢܐ ܢܗܘܐ ܗܢܐ ܪܘܫܡܐ ܐܝܟ ܕܐܝܬ ܥܝܕܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܝܢܘܗܝ ܣܘ̈ܪܛܐ‬ ‫ܣܓܝܐܐ‪ .‬ܟܕ ܡܐܬ ܐܢܫ ܕܐܝܬܘܗܝ ܪܝܫܗܘܢ܆ ܣܪܛܝܢ ܒܝܬ‬ ‫ܠܥܡܡܐ‬ ‫̈‬ ‫ܐܕܢܝܗܘܢ ܩܠܝܠ‪ .‬ܡܕܝܢ ܡܛܠ ܡܢܐ ܐܬܝܗܒܬ ܓܙܘܪܬܐ‬ ‫ܡܕܡ ܘ̈ܪܘܫܡܐ‪ .‬ܘܦܣܩܝܢ ܡܢ‬ ‫̈‬ ‫ܒܗܢܐ ܗܕܡܐ ܡܦܪܝܢܐ܆ ܘܠܘ ܒܐܚܪܢܐ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ‬ ‫̈‬ ‫ܫܢܝܢ ܢܬܝܠܕ ܠܝ‬ ‫ܕܟܝܢܗ ܕܐܒܪܗܡ ܒܠܝ ܗܘܐ ܘܣܐܒ‪ .‬ܘܐܝܟ ܕܗܘ ܐܡܪ »ܠܒܪ ܡܐܐ‬ ‫ܒܪܐ‪ «.‬ܡܛܠ ܕܝܢ ܕܠܟܝܢܗ ܕܐܒܪܗܡ ܨܒܐ ܐܠܗܐ ܕܢܚܕܬ܆ ܡܛܠܗܕܐ ܠܗܕܡܐ ܡܝܒܠܢܗ‬ ‫ܕܟܝܢܐ ܓܙܪ‪ .‬ܐܝܟܢܐ ܕܡܦܪܝܢܘܬܗ ܕܗܕܡܐ܆ ܠܛܝܒܘܬܐ ܐܠܗܝܬܐ ܬܬܚܫܒ܆ ܘܠܘ ܠܟܝܢܗ‬ ‫ܕܐܒܪܗܡ‪ .‬ܕܒ‪ `.‬ܓܝܪ ܡܛܠ ܕܩܝܡܐ ܐܩܝܡ ܐܠܗܐ ܥܡ ܐܒܪܗܡ ܘܥܡ ܙܪܥܗ܆ ܐܝܟ‬ ‫ܕܐܡܪ‪» .‬ܕܗܐ ܡܩܝܡ ܐܢܐ ܩܝܡܝ ܥܡܟ ܘܥܡ ܙܪܥܟ ܡܢ ܒܬܪܟ‪ «.‬ܘܐܒܪܗܡ ܡܢ‬ ‫ܩܪܝܒ ܗܘܐ‪ .‬ܙܪܥܗ ܕܝܢ‪ .‬ܠܐ ܥܕܟܝܠ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܐܝܟܢܐ ܕܢܥܘܠ ܒܩܝܡܐ ܚܠܦ‬ ‫ܢܦܫܗ܆ ܢܩܦܐܝܬ ܣܡ ܐܠܗܐ ܪܘܫܡܐ ܕܓܙܘܪܬܐ܆ ܒܗܕܡܐ ̇ܗܘ ܕܡܢܗ ܡܬܝܒܠ ܙܪܥܗ‪.‬‬ ‫ܕܢܗܘܐ ܗܢܐ ܩܕܡܐ‪ .‬ܕܩܐܡ ܒܕܘܟܬ ܙܪܥܗ ̇ܗܘ ܕܠܐ ܩܪܝܒ‪ .‬ܘܚܠܦܘܗܝ‪ .‬ܘܬܠܬ ܕܝܢ܆ ܡܛܠ‬ ‫ܕܒܗܬܬܐ ܩܕܡܝܬܐ ܕܥܠܬ ܡܢ ܚܛܝܬܐ ܕܥܒܪ ܦܘܩܕ]ܢܐ[ ܒܗܢܐ ܗܕܡܐ ܡܦܪܝܢܐ‬ ‫̈‬ ‫ܕܬܐܢܐ‪ .‬ܘܥܒܕܘ ܠܗܘܢ ܦ�ܙܘܡܐ‪.‬‬ ‫ܫܪܝܬ܆ ܟܕ ܐܬܦܪܣܝܘ ܠܡ ܕܒܝܬ ܐܕܡ‪ .‬ܕܒܩܘ ]ܛ�ܦܐ[‬ ‫̇‬ ‫̇‬ ‫‪134‬‬ ‫ܡܫܝܚܐ ܕܝܢ ܥܬܝܕ ܗܘ܆ ܕܠܚܛܝܬܐ ܘܐܦ ܠܒܗܬܬܐ ܗܝ ܕܡܢܗ ܥܠܬ‪ .‬ܢܩܦܘܠ ܘܢܪܝܡ܆‬ ‫ܘܡܛܠ ܗܕܐ ܥܠܬܐ ܠܗܕܡܐ ܗܢܐ ܓܙܪ ܘܠܘ ܠܐܚܪܢܐ‪ .‬ܟܕ ܡܫܘܕܥ ܕܥܬܝܕ ܡܫܝܚܐ‬ ‫̇‬ ‫ܕܡܢܗ ‪ 135‬ܥܠܬ‪.‬‬ ‫ܕܢܩܦܘܠ ܘܢܪܝܡ ܠܚܛܝܬܐ ܘܠܝܥܢܘܬܐ‬ ‫ܩܦܠܐܘܢ ܥܣܝܪܝܐ‪ .‬ܕܒܝܬ ܐܘܛܘܟܐ ܡܢ ̈ܪܫܝܥܐ܆ ܟܕ ܨܒܝܢ ܕܢܒܛܠܘܢ ܠܓܙܘܪܬܗ‬ ‫‪.‬ܡܢܗ ‪Should be read as‬‬ ‫‪.‬ܡܢܗ ‪Should be read as‬‬

‫‪134‬‬ ‫‪135‬‬

‫‪333‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕܡܫܝܚܐ ܡܫܐܠܝܢ ܗܪܟܐ܆ ܟܕ ܐܡܪܝܢ‪ .‬ܕܡܢ ܐܝܟܐ ܡܬܝܕܥܐ ܕܓܙܪ ܡܫܝܚܐ‪ .‬ܗܐ‬ ‫̈‬ ‫ܝܘܡܝܢ‬ ‫ܐܘܢܓܠܝܣܛܐ ܠܐ ܐܡܪ ܓܠܝܐܝܬ ܕܐܬܓܙܪ ܠܗ‪ .‬ܐܠܐ »ܕܟܕ ܡܠܘ ܬܡܢܝܐ‬ ‫ܕܢܬܓܙܪ ܛܠܝܐ܆ ܐܬܩܪܝ ܫܡܗ ܝܫܘܥ‪ «.‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܐܦܠܐ ܡܛܠ‬ ‫ܝܘܚܢܢ ܟܬܒ ܠܘܩܐ ܓܠܝܐܝܬ ܕܐܬܓܙܪ‪ .‬ܐܠܐ »ܕܟܕ ܗܘܐ ܠܝܘܡܐ ܕܬܡܢܝܐ ܘܐܬܘ‬ ‫ܠܡܓܙܪܗ ܠܛܠܝܐ‪ .‬ܘܩܪܝܢ ܗܘܘ ܠܗ ܒܫܡܐ ܕܐܒܘܗܝ ܙܟܪܝܐ‪ «.‬ܐܢ ܗܟܝܠ )‪ (fol. 31r‬ܡܢ‬ ‫ܣܝܡܐ ܫܚܝܡܐ ̈‬ ‫ܕܡܠܐ ܡܒܛܠܝܢ ܐܢܬܘܢ ܓܙܘܪܬܗ ܕܡܫܝܚܐ܆ ܐܦ ܓܙܘܪܬܗ ܕܝܘܚܢܢ‬ ‫ܒܛܠܘ‪̇ .‬‬ ‫ܒܗܝ ܕܚܕܐ ܡܠܬܐ ܣܡ ܠܘܩܐ‪ .‬ܥܠ ܬ̈ܪܝܗܘܢ ܒܡܠܬܐ ܕܓܙܘܪܬܐ‪ .‬ܕܠܐ ܥܠ‬ ‫̇‬ ‫ܝܘܚܢܢ܆ ܘܠܐ ܥܠ ܡܫܝܚܐ ܟܬܒ ܓܠܝܐܝܬ ܕܐܬܓܙܪܘ‪ .‬ܐܠܐ ܗܝ ܒܠܚܘܕ ܕܟܕ ܡܠܘ ܬܡܢܝܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܕܢܬܓܙܪ ܛܠܝܐ ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ ܐܝܟܢܐ ܕܝܘܚܢܢ ܐܬܓܙܪ ܘܐܦܢ ܠܘ ܓܠܝܐܝܬ‬ ‫̈‬ ‫ܟܬܝܒܢ ܗܠܝܢ܆ ܗܟܢܐ ܘܐܦ ܡܫܝܚܐ ܐܬܓܙܪ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ ܡܢ ̇ܗܝ ܕܦܩܕ ܗܘܐ ܢܡܘܣܐ ܕܠܐ ܢܬܬܣܝܡ ܠܗ ܫܡܐ‬ ‫ܠܕܟܪܐ܆ ܥܕ]ܡܐ ܕܢܬܓܙܪ[ ܒܝܘܡܐ ܕܬܡܢܝܐ‪ .‬ܘܡܫܝܚܐ ܐܬܬܣܝܡ ܠܗ ܫܡܐ ܝܫܘܥ‪.‬‬ ‫ܡܕ]ܝܢ ܐܬܓܙܪ‪.‬‬ ‫ܬܘܒ[ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ‪ .‬ܡܢ ̇ܗܝ ܕܐܢ ܠܐ ܓܙܝܪ ܗܘܐ܆ ܠܐ ܛܥܢ ܗܘܐ ܠܗ ܫܡܥܘܢ‬ ‫ܥܠ ܕ̈ܪܥܘܗܝ‪ .‬ܘܐܦܠܐ ܠܗܝܟܠܐ ܡܥܠܝܢ ܗܘܘ ܠܗ‪ .‬ܘܠܐ ܩܘ̈ܪܒܢܐ ܫܒܩܝܢ ]ܗܘܘ ܠܗ[‬ ‫ܒܗܝ ܕܠܥܘ̈ܪܠܐ܆ ̈‬ ‫ܕܢܩܪܒ‪ .‬ܐܠܘ ܠܐ ܕܐܬܓܙܪ‪̇ .‬‬ ‫ܛܡܐܐ ܚܫܒ ܠܗܘܢ ܢܡܘܣܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ‪ .‬ܡܢ ̇ܗܝ ܕܝܘܣܦ ܟܐܢܐ ܗܘܐ‪ .‬ܘܠܐ ܡܗܡܐ ܗܘܐ ܡܢ ܓܙܘܪܬܗ‬ ‫ܕܡܫܝܚܐ ܕܠܐ ܢܫܬܪܐ ܦܘܩܕܢܐ ܕܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ܆ ܡܢ ̇ܗܝ ܕܐܢ ܠܐ ܓܙܝܪ ܗܘܐ܆ ܠܐ ܫܒܩܝܢ ܗܘܘ ܠܗ ̈‬ ‫ܝܘܕܝܐ‬ ‫̈‬ ‫̈‬ ‫ܢܡܘܣܝܬܐ‪.‬‬ ‫ܠܟܢܘܫܬܗܘܢ‪ .‬ܘܠܐ ܕܢܫܡܠܐ ܠܗܠܝܢ‬ ‫ܕܢܥܘܠ ܥܡܗܘܢ‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ‪ .‬ܡܢ ̇ܗܝ ܕܐܢ ܡܛܠ ܕܣܥܪ ܗܘܐ ܬܕܡ�ܬܐ ܒܝܘܡܐ ܕܫܒܬܐ‬ ‫ܡܩܛܪܓܝܢ ܗܘܘ ܠܗ ܐܝܟ ܥܒܪ ܥܠ ܢܡܘܣܐ܆ ܘܐܢ ܚܠܦ ܒܘܨ̈ܪܐ ܕܐܚ�ܢܐ ܪܫܝܢ ܗܘܘ‬ ‫̈‬ ‫̇‬ ‫ܬܠܡܝܕܐ ̈‬ ‫ܠܗ܆ ̇‬ ‫ܘܒܗܝ ܕܐܟܠܘ‬ ‫ܫܒܠܐ ܘܐܟܠܘ ܒܝܘܡܐ ܕܫܒܬܐ‪.‬‬ ‫ܒܗܝ ܕܐܡܪܘ ܕܡܠܓܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܚܛܝܐ ܐܦ‬ ‫ܡܫܝܓܢ ܐܝܕܝܗܘܢ܆ ܘܐܢ ܥܠ ܕܡܠܦ ܗܘܐ ܠܡܟܣܐ‬ ‫ܠܚܡܐ ܟܕ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܙܢܝܬܐ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܡܬܪܫܐ ܗܘܐ ܕܠܡܢܐ ܥܡ ܡܟܣܐ ܘܚܛܝܐ ܠܥܣ ܪܒܟܘܢ‪.‬‬ ‫ܐܝܟܢܐ ܐܠܘ ܥܘܪܠܐ ܐܝܬܘܗܝ ܘܠܐ ܓܙܝܪܐ܆ ܠܐ ܪܫܝܢ ܗܘܘ ܠܗ ܘܠܐ ܡܩܛܪܓܝܢ ܗܘܘ‬ ‫ܠܗ ܐܝܟ ܥܒܪ ܥܠ ܢܡܘܣܐ ܕܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ‪ .‬ܡܢ ̇ܗܝ ܕܐܬܝܕܥ ܕܐܝܬܘܗܝ ܒܪܗ ܕܕܘܝܕ ܒܪܗ ܕܐܒܪܗܡ‪.‬‬ ‫ܘܐܢ ܠܐ ܐܬܓܙܪ‪ .‬ܠܐ ܡܬܩܪܐ ܗܘܐ ܒܪܐ ܕܗܠܝܢ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ‪ .‬ܡܢ ̇ܗܝ »ܕܙܒܢܢ ܡܢ ܠܘܛܬܐ ܕܢܡܘܣܐ‪ «.‬ܐܝܟ ܕܐܡܪ‬ ‫ܦܐܘܠܘܣ‪̇ .‬‬ ‫ܒܗܝ ܕܐܢ ܠܐ ܐܬܓܙܪ‪ .‬ܠܐ ܗܘܐ ܬܚܝܬ ܢܡܘܣܐ‪ .‬ܘܐܢ ܠܐ ܗܘܐ ܬܚܝܬ‬ ‫ܢܡܘܣܐ܆ ܐܦܠܐ ܙܒܢܢ ܡܢ ܠܘܛܬܐ ܕܢܡܘܣܐ‪.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ‪ .‬ܡܢ ̇ܗܝ ܕܐܥܡܕܗ ܝܘܚܢܢ‪ .‬ܒܗܝ ܕܐܢ ܥܘܪܠܐ ܚܙܐ ܗܘܐ‬ ‫)‪ (fol. 31v‬ܠܗ ܝܘܚܢܢ܆ ܠܘ ܒܠܚܘܕ ܡܥܡܕܘ ܠܐ ܡܥܡܕ‪ .‬ܗܘܐ ܠܗ‪ .‬ܐܠܐ ܥܪܩ ܗܘܐ‬ ‫ܡܢܗ ܐܝܟ ܕܡܢ ܢܘܟܪܝܐ ܘܥܒܪ ܥܠ ܢܡܘܣܐ ܕܐܠܗܐ‪.‬‬

‫‪334‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܐܬܓܙܪ ܡܢ ̇ܗܝ ܕܐܦ ܐܫܠܚܘܗܝ ܒܙܩܝܦܐ‪ .‬ܐܠܘ ܓܝܪ ܥܘܪܠܐ‬ ‫ܚܙܐܘܗܝ ܟܕ ܐܫܠܚܘܗܝ‪ .‬ܠܐ ܫܒܩܝܢ ܗܘܘ ܡܢ ̇ܗܝ ܕܢܩܛܠܘܢܝܗܝ ܕܥܠ ܢܡܘܣܐ ܕܐܠܗܐ‬ ‫ܥܒܪ‪̇ .‬‬ ‫ܒܗܝ ܕܒܛܠ ܓܙܘܪܬܐ ܕܦܩܝܕܐ ܠܗ ܘܟܕ ܛܒ ܠܐ ܩܫܝܐ ܗܘܬ ̇ܗܝ ܕܐܣܗܕܘ ܥܠܘܗܝ‬ ‫̈‬ ‫ܕܐܡܪ‪» .‬ܕܣܬܪ ܐܢܐ ܗܝܟܠܐ ܘܒܢܐ ܐܢܐ ܠܗ ܠܬܠܬܐ ܝܘܡܝܢ‪ «.‬ܐܝܟ ܗܕܐ ܕܒܛܠ‬ ‫ܓܙܘܪܬܐ ܘܠܐ ܓܙܪ‪.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܓܙܪ ܡܢ ]ܗܝ ܕ[ܐܡܪ ܦܐܘܠܘܣ ܓܠܝܐܝܬ ܡܛܠܬܗ ܕܓܙܪ‪ .‬ܗܟܢܐ‬ ‫ܐܡܪ ܕܝܢ‪» .‬ܐܡܪ ܐܢܐ ܕܝܢ ܕܝܫܘ]ܥ ܡܫܝـ[ܚܐ ܫܡܫ ܓܙܘܪܬܐ܆ ܚܠܦ ܫܪܪܗ ܕܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܕܐܒܗܬܐ‪ «.‬ܘܬܘܒ ܐܡܪ »ܕܒܗ ܐܬܓܙܪܬܘܢ ܓܙܘܪܬܐ ܕܠܐ‬ ‫ܐܝܟܢܐ ܕܢܫܪ ܡܘܠܟܢܐ‬ ‫̈‬ ‫̈‬ ‫ܕܚܛܗܐ ܒܓܙܘܪܬܗ ܕܡܫܝܚܐ‪ «.‬ܐܬܝܕܥܬ ܡܕܝܢ ܡܢ ܗܠܝܢ‬ ‫ܒܐܝܕܝܢ‪ .‬ܒܫܠܚ ܒܣܪܐ‬ ‫ܟܠܗܝܢ܆ ܕܐܬܓܙܪ ܡܫܝܚܐ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܓܙܪ‬ ‫ܩܦܠܐܘܢ ܕܚܕܥܣ�ܐ‪ .‬ܕܡܛܠ ܡܢܐ ܓܙܪ ܡܫܝܚܐ‪ .‬ܘܐܡܪܝܢܢ ܕܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܠܦܘܩܕܢܘܗܝ‪̇ .‬‬ ‫ܒܗܝ ܕܪܝܫܐ ܘܫܘܪܝܐ ܕܦܘܩܕܢܘܗܝ‬ ‫ܗܟܝܠ ܐܝܟܢܐ ܕܢܛܪ ܢܡܘܣܐ ܘܢܫܡܠܐ‬ ‫̈‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܬܠܬܐ ܓܝܪ ܛܟܣܐ ܫܠܡ‪ .‬ܩܕܡܝܐ ܘܬܪܝܢܐ ܘܬܠܝܬܝܐ‪.‬‬ ‫ܕܢܫܡܫ ܓܙܘܪܬܐ‬ ‫ܩܕܡܝܐ ܡܢ ̇ܗܘ ܕܒܝܕ ܡܘܠܕܐ ܕܡܢ ܒܬܘܠܬܐ ܥܠ ܠܥܠܡܐ ܗܢܐ ܥܬܝܩܐ‪ .‬ܘܒܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܡܢ ܡܘܠܕܗ ܠܓܙܘܪܬܗ܆ ܫܡܠܝ ܗܠܝܢ ܕܥܠܡܐ ܗܢܐ ܥܬܝܩܐ܆ ܡܛܠ‬ ‫ܫܒܥܐ‬ ‫̇‬ ‫ܕܒܪܝܬܗ ܐܝܬܘܗܝ‪ .‬ܬܪܝܢܐ ܓܝܪ܆ ܗܘ ܕܩܒܠ ܓܙܘܪܬܐ ܘܓܙܪ ܒܝܘܡܐ ܬܡܝܢܝܐ‪ .‬ܘܡܢ‬ ‫ܓܙܘܪܬܗ ܘܥܕܡܐ ܠܥܡܕܗ ܒܗܠܝܢ ܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ‪ .‬ܢܛܪ ܠܟܠܗ ܢܡܘܣܐ‪ .‬ܘܫܡܠܝ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ‪ .‬ܬܠܝܬܝܐ ܕܝܢ܆ ̇ܗܘ ܕܡܢ ܒܬܪ ܕܥܡܕ ܫܪܝ ܒܥܠܡܐ ܚܕܬܐ‪ .‬ܘܐܟܪܙ ܡܠܟܘܬܐ‬ ‫ܕܫܡܝܐ‪ .‬ܡܕܝܢ ܡܛܠܗܕܐ ܓܙܪ‪ .‬ܐܝܟܢܐ ܕܢܛܪܝܘܗܝ ܠܢܡܘܣܐ ܘܢܫܡܠܝܘܗܝ‪ .‬ܫܘܪܝܐ ܓܝܪ‬ ‫̇‬ ‫ܐܝܬܝܗ‪.‬‬ ‫ܕܢܡܘܣܐ ܘܡܥܠܬܐ ܕܠܘܬܗ܆ ܓܙܘܪܬܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܓܙܪ ܡܫܝܚܐ ܐܝܟܢܐ ܕܢܬܠ ܠܢ ܡܥܡܘܕܝܬܐ܆ ̇ܗܝ ̇‬ ‫ܕܠܗ ܩܕܡܐ ܗܘܬ‬ ‫ܡܛܦܣܐ ܘܡܐܪܙܐ ܓܙܘܪܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܐܠܘ ܠܐ ܓܙܘܪܬܐ ܕܒܣܪܐ܆ ܠܝܬ ܗܘܐ ܐܬܪܐ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܢܬܠ ܠܢ ܓܙܘܪܬܐ ܕܫܪܪܐ ܕܐܝܬܝܗ ܡܥܡܘܕܝܬܐ‪ .‬ܒܗܝ ܕܓܙܘܪܬܐ ܡܢ ܐܝܬܝܗ܆‬ ‫ܦܣܩܐ ܕܒܣܪܐ ܕܩܪܝܡ ܥܠ ܗܕܡܐ ܡܦܪܝܢܐ ܒܕܡܘܬ ܬܚܦܝܬܐ‪ .‬ܘܡܥܡܘܕܝܬܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܦܣܩܐ ܕܒܪܢܫܐ ܥܬ]ܝܩܐ[ ܕܚܛܝܬܐ ܕܩܪܝܡ ܥܠ ܠܒܐ ܒܕܡܘܬ ܬܚܦܝܬܐ‪ .‬ܟܕ‬ ‫̇‬ ‫ܥܒܕܐ ܬܘܒ ܠܗܘ ܕܥܡܕ ܒܪܢܫܐ ܚܕܬܐ‪ .‬ܘܒܪܐ ܕܐܒܐ ܫܡܝܢܐ‪ .‬ܘܐܚܐ ܕܡܫܝܚܐ‪.‬‬ ‫‪136‬‬

‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܓܙܪ ܡܫܝܚܐ ܐܝܟܢܐ ܕܢܙܕܩܢ ܡܢ ܠܘܛܬܗ ܕܢܡܘܣܐ‪ .‬ܕܐܝܟ ܐܝܟܢ‬ ‫ܟܬܝܒ ܗܟܝܠ] ܒܐܘܪܝܬܐ ܕܥܠ[‬ ‫̈‬ ‫]ܚܣܝܪ ܕܦܐ[ )‪ (fol. 32r‬ܐܢܕܝܢ ܠܘܬ ܐܝܣ�ܠܝܐ ܕܗܝܕܝܟ ܘܠܘܬ ܡܗܝܡܢܐ ܕܡܢ ܒܬܪܟܢ‬ ‫̈‬ ‫ܥܡܡܐ ܥܡܐ‬ ‫ܦܫܪܐ ܡܠܬܗ܆ ܐܝܟ ̇ܗܝ ܕܐܡܪ ܢܒܝܐ‪» :‬ܕܢܩܝܡ ܡܪܝܐ ܡܢ ܟܠܗܘܢ‬ ‫ܠܫܡܗ‪ «.‬ܘܐܝܟ ̇ܗܝ ܕܐܡܪ ܫܠܝܚܐ܆ »ܐܝܣܪܐܝܠ ܕܐܠܗܐ‪ «.‬ܗܟܢܐ ܐܣܬܟܠ‪ .‬ܕܐܝܠܝܢ‬ ‫ܕܗܝܡܢܘ ܒܗ ܒܝܫܘܥ܆ ܩܡܘ‪ .‬ܘܐܝܠܝܢ ܕܠܐ ܗܝܡܢܘ ܒܗ ܢܦܠܘ‪ .‬ܘܗܟܢܐ ܐܫܬܡܠܝܬ ̇ܗܝ‬ ‫ܕܐܬܢܒܝ ܘܐܡܪ ܢܒܝܐ ܡܢ ܦܪܨܘܦܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܡܛܠ ܒܪܐ܆ ܗܟܢܐ ܕܗܐ ܣܐܡ‬ ‫̇‬ ‫ܕܒܗ ܡܗܝܡܢ ܠܐ ܢܒܗܬ‪.‬‬ ‫ܐܢܐ ܒܨܗܝܘܢ ܟܐܦܐ ܕܬܘܩܠܬܐ ܘܟܐܦܐ ܕܡܟܫܘܠܐ‪ .‬ܘܡܢ‬ ‫]ܘܫܦܝܪ[ ܐܡܪ ܢܒܝܐ ܕܣܐܡ ܐܢܐ܆ ܘܫܡܥܘܢ ܬܘܒ ܐܡܪ »ܕܣܝܡ« ܡܛܠ ܕܒܡܨܥܬܐ‬ ‫ܣܝܡ ܝܫܘܥ‪ .‬ܘܟܕ ̇ܗܢܘܢ ܡܢ ܕܡܗܝܡܢܝܢ ܒܗ ܩܝܡܝܢ ܒܗ‪ .‬ܐܢ ܡܢ ܥܡܐ ܐܝܬܝܗܘܢ܆‬ ‫̈‬ ‫ܥܡܡܐ‪̇ .‬ܗܢܘܢ ܕܝܢ ܕܟܦܪܝܢ ܒܗ܆ ܢܦܠܝܢ ܒܗ‪.‬‬ ‫ܘܐܢ ܡܢ‬ ‫‪ “not”; I am certain it is un‬ܠܐ ‪Above the line, in a fine script, a later scribe added‬‬‫‪ncesseary.‬‬ ‫‪136‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܦ ܗܕܐ ܐܚܪܬܐ ܙܕܩ ܠܡܕܥ‪ .‬ܕܡܦܘܠܬܐ ܘܩܝܡܬܐ ܗܪܟܐ܆ ܠܘ ܡܢ ܠܘܬܗ ܕܝܫܘܥ‬ ‫ܐܝܬܝܗܝܢ‪ .‬ܐܠܐ ܡܢ ܚܐܪܘܬܐ ܘܫܠܝܛܘܬ ܒܝܬܐ ܕܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ‪ .‬ܘܕܐܝܠܝܢ‬ ‫ܕܟܦܪܝܢ ܒܗ‪.‬‬ ‫̈‬ ‫ܥܡܡܐ ܣܝܡ ܝܫܘܥ‪ .‬ܟܕ ܚܙܝܢ‬ ‫ܡܬܒܥܝܐ ܕܡܛܠ ܡܢܐ ܠܐ ܐܡܪ ܫܡܥܘܢ܆ ܕܐܦ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܡܡܐ ܕܗܝܡܢܘ ܒܗ ܒܝܫܘܥ ܘܩܡܘ ܒܗ‪ .‬ܘܣܓܝܐܐ ܕܠܐ ܗܝܡܢܘ‬ ‫ܠܣܓܝܐܐ ܡܢ‬ ‫̈‬ ‫ܒܗ ܘܢܦܠܘ‪ .‬ܘܐܡܪܝܢܢ ܕܚܕܐ ܡܢ ܬܪܬܝܢ‪ .‬ܐܘ ܝܣܪܐܝܠ ܗܪܟܐ ܠܥܡܐ ܘܠܥܡܡܐ ܩܪܐ‪.‬‬ ‫ܐܝܟ ̇ܗܝ ܕܐܡܪ ܫܠܝܚܐ܆ ܝܣܪܐܝܠ ܕܐܠܗܐ‪ .‬ܘܐܡܪ ܢܒܝܐ ܕܢܒܪܐ܆ ܡܪܝܐ ܡܢ ܟܠܗܘܢ‬ ‫̈‬ ‫ܥܡܡܐ ܥܡܐ ܠܫܡܗ ܐܘ ܡܛܠ ܕܠܘܬ ܝܣܪܐܝܠ ܒܠܚܘܕ ܕܫܥܬܐ ܚܝܪܐ ܗܘܬ‬ ‫ܕܣܓܝܐܐ ܡܢ ܒܢܝ̈‬ ‫̈‬ ‫ܡܕܒܪܢܘܬܐ‪ .‬ܘܡܛܠܗܕܐ ܣܒܝܣܐܝܬ ܡܕܟܪ ܠܝܣܪܐܝܠ‪ .‬ܒܙܒܢ ܡܢ‬ ‫ܐܝܣܪܐܝܠ ܢܦܢܐ ܝܘܚܢܢ ܠܘܬ ܡܪܝܐ‪ .‬ܒܙܒܢ ܕܝܢ܆ ܕܡܒܪܟ ܼܗܘ ܐܠܗܗ ܕܐܝܣܪܐܝܠ‪.‬‬ ‫ܗܟܢܐ ܘܐܦ ܫܡܥܘܢ ܗܪܟܐ ܐܡܪ‪» [2:24b] .‬ܕܣܝܡ ܝܫܘܥ ܠܡܦܘܠܬܐ ܘܠܩܝܡܬܐ‬ ‫ܒܝܣܪܐܝܠ‪ «.‬ܘܐܦ ܼܗܘ ܡܪܝܐ ܐܡܪ‪» .‬ܕܠܐ ܐܫܬܕܪܬ܆ ܐܠܐ ܠܘܬ ܥ�ܒܐ ܕܐܒܕܘ ܡܢ‬ ‫ܒܝܬ ܝܣܪܐܝܠ‪ «.‬ܡܛܠ ܕܠܘܬ ̈‬ ‫ܒܢܝ ܝܣܪܐܝܠ ܥܕܟܝܠ ܚܝܪܐ ܗܘܬ ܡܕܒܪܢܘܬܐ‪.‬‬ ‫)‪» (2:34c‬ܘܠܐܬܐ ܕܚܪܝܢܐ‪̄ «.‬ܗ‪ :‬ܐܬܐ ܡܢ ܗܟܝܠ ܩܪܝܗܝ܆ ̇‬ ‫ܒܗܝ ܕܐܟܙܢܐ ܕܐܬܐ ܠܘ‬ ‫̇‬ ‫ܠܢܦܫܗ ܒܠܚܘܕ ܡܚܘܝܐ܆ ܐܠܐ ܐܦ ܠܐܚ�ܢܐ‪ .‬ܗܟܢܐ ܘܝܫܘܥ ܠܘ ܒܠܚܘܕ ܥܠ ܩܢܘܡܗ‬ ‫̇‬ ‫ܓܠܐ ܘܚܘܝ‪ .‬ܐܠܐ ܐܦ ܥܠ ܐܒܐ ܘܪܘܚܐ ܩܕܝܫܐ‪ .‬ܕܚܪܝܢܐ ܕܝܢ ܫܡܗܗ܆ ܒܗܝ ܕܐܬܚܪܝܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܕܒܬܪܟܢ܆ ܟܕ‬ ‫ܝܘܕܝܐ‪ .‬ܘܐܦ‬ ‫ܡܫܚܠܦܬܐ ܗܝܕܝܟ‬ ‫ܡܛܠܬܗ ܒܡܣܒ�ܢܘܬܐ‬ ‫̈‬ ‫ܝܗܘܕܝܐ )‪ (fol. 32v‬ܡܢܗܘܢ ܡܢ ܢܒܝܐ ܩܪܐܘܗܝ‪ .‬ܡܢܗܘܢ ܕܝܢ ܡܛܥܝܢܐ‪ .‬ܘܡܢܗܘܢ ܡܢ‬ ‫ܡܫܝܚܐ ܢܡܘܣܝܐ‪ .‬ܡܢܗܘܢ ܕܝܢ ܒܥܠܙܒܘܒ‪ .‬ܡܢܗܘܢ ܡܢ ܡܠܦܢܐ‪ .‬ܡܢܗܘܢ ܕܝܢ ܫܡܪܝܐ‬ ‫ܘܟܠܚܕ ܐܝܟ ܡܣܒܪܢܘܬܗ ܩܪܝܗܝ ܘܐܬܚܙܝ ܡܛܠܬܗ‪.‬‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܕܒܬܪܟܢ‪ .‬ܡܢܗܘܢ ܡܢ ܐܠܗܐ ܕܐܬܒܪܢܫ ܐܡܪܘܗܝ‪ .‬ܡܢܗܘܢ ܕܝܢ‬ ‫ܐܦ‬ ‫ܒܪܢܫܐ ܕܐܬܐ ܠܗ‪ .‬ܡܢܗܘܢ ܡܢ ܒܪܘܝܐ‪ .‬ܡܢܗܘܢ ܕܝܢ ܒܪܝܬܐ‪ .‬ܡܢܗܘܢ ܕܝܢ ܦܠܓܘܗܝ‬ ‫ܠܬ̈ܪܝܢ ܠܒܪܝܬܐ ܘܠܒܪܘܝܐ ܘܠܐܠܗܐ ܘܠܒܪܢܫܐ‪ .‬ܘܡܢܗܘܢ ܡܢ ܐܡܪܘ ܡܢ ܡܪܝܡ ܗܘܐ‬ ‫ܠܗ ܫܘܪܝܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܡܢ ܐܒܐ ܕܠܐ ܫܘܪܝܐ ܐܝܬܘܗܝ‪ .‬ܚܪܝܢܘܬܗܘܢ ܗܟܝܠ ܐܦ‬ ‫ܡܨܘܬܗܘܢ‪ .‬ܥܠ ܠܐ ܡܬܕܪܟܢܘܬܐ ܕܝܠܗ ܡܫܘܕܥܐ‪ .‬ܥܠ ܡܬܕܪܟܢܐ ܕܝܢ ܠܝܬ ܒܥܬܐ‬ ‫ܘܠܐ ܚܪܝܢܐ‪ .‬ܥܠ ܝܫܘܥ ܕܝܢ ܕܐܝܬܘܗܝ ܠܐ ܡܬܕܪܟܢܐ܆ ܚܪܝܢܐ ܘܡܨܘܬܐ ܗܘܐ ܟܕ‬ ‫ܡܢܗ‪ .‬ܘܟܕ ܒܨܐ ܠܗ ܗܘܢܐ܆ ܠܐ ܡܕܪܟ ̇‬ ‫̇‬ ‫ܠܗ‪ .‬ܗܢܘ ܝܫܘܥ ܐܬܐ‬ ‫ܐܚܕܐ ܠܗ ܐܝܕܐ܆ ܫܪܥ‬ ‫̈‬ ‫ܠܫܢܝܢ ܡܡܠܠܝܢ ܥܠܘܗܝ‪ .‬ܘܟܠܗܘܢ ܡܙܕܟܝܢ ܡܢܗ‪ .‬ܘܟܕ ܡܬܚܪܝܢ ܥܠܘܗܝ ܠܐ‬ ‫ܕܚܪܝܢܐ‪ .‬ܟܠ‬ ‫ܡܬܕܪܟܢܘܬܗ ܡܟܪܙܝܢ‪ .‬ܠܗܕܐ ܕܫܡܥܘܢ ܕܐܬܐ ܕܚܪܝܢܐ ܕܡܝܐ‪.‬‬ ‫ܐܦ ̇ܗܝ ܕܐܡܪ ܗܘ ܡܪܝܐ‪» .‬ܕܠܐ ܐܬܝܬ ܕܐܪܡܐ ܫܝܢܐ ܒܐܪܥܐ܆ ܐܠܐ ܚܪܒܐ‪ «.‬ܟܕ‬ ‫ܝܕܝܥܐ ܕܠܘ ܒܠܚܘܕ ܕܚܕ ]ܡܗܝـ[ܡܢ ܘܐܚܪܢܐ ܕܠܐ ܡܗܝܡܢ ܡܬܦܫܩܐ ܡܠܬܐ܆ ܐܠܐ‬ ‫ܡܫܚܠܦܢ ܡܢ ̈‬ ‫ܐܦ ̇‬ ‫̈‬ ‫ܚܕܕܐ‪ .‬ܟܕ ܡܗܝܡܢܝܢ‪.‬‬ ‫ܒܗܝ ܕܡܣܒ�ܢܘܬܐ ]ܕܗܝܡܢܘܬܐ[ ܕܝܠܗܘܢ܆‬ ‫̈‬ ‫ܦܠܝܓܝܢ ܚܕ ܥܠ ܚܕ‪] .‬ܐܡܪܝܢ ܡܛܠ[ ܕܟܐܦܐ ܕܣܝܡܐ ܒܝܢܬ ܬܚܘܡܐ ܕܐ̈ܪܥܬܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܘܐܝܠܝܢ ܕܡܦܣܝܢ ̇‬ ‫ܬܚܘܡܐ‪ .‬ܐܝܠܝܢ ܕܝܢ‬ ‫ܐܝܬܝܗ ܕܣܝܡܐ ܒܝܢܬ‬ ‫ܒܗ ]ܐܡܪܝܢ[ ܕܐܬܐ‬ ‫̇‬ ‫ܕܠܐ ܡܦܣܝܢ ̇‬ ‫ܒܗ ܐܡܪ]ܝܢ[ ]ܕܟܐܦܐ[ ܗܝ ܫܚܝܡܬܐ‪ .‬ܗܟܢܐ ܘܡܫܝܚܐ ܗܘܐ ܠܗܘܢ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܟܕ ܡܢܗܘܢ ܗܝܡܢܘ ܒܗ‪ .‬ܡܢܗܘܢ ܕܝܢ ܠܐ ܗܝܡܢܘ ܒܗ‪ .‬ܘܐܝܠܝܢ ܕܗܝܡܢܘ‬ ‫ܒܗ‪ .‬ܡܢܗܘܢ ܡܢ ܬܪܝܨܐܝܬ ܗܝܡܢܘ ܒܗ‪ .‬ܡܢܗܘܢ ܕܝܢ ܡܦܬܠܐܝܬ ܘܡܥܩܡܐܝܬ‪.‬‬ ‫̄ܗ‪ :‬ܪܘܡܚܐ ܡܢ ܩܪܐ܆ ܠܦܘܠܓܐ‬ ‫)‪» (2:35‬ܘܒܢܦܫܟܝ ܕܝܠܟܝ ܬܥܒܪ ܪܘܡܚܐ‪«.‬‬ ‫ܘܠܒܨܝܪܘܬ ܗܝܡܢܘܬܐ ܕܐܝܬ ܗܘܐ ̇‬ ‫ܠܗ ܠܡܪܝܡ ܥܠ ܝܫܘܥ ܒܗܢܐ ܙܒܢܐ‪ .‬ܘܐܦ ܒܙܒܢܐ‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ‪ .‬ܕܐܢܬܘܢ ܟܠܟܘܢ ܬܬܟܫܠܘܢ ܒܝ ܒܗܢܐ ܠܠܝܐ‪.‬‬ ‫ܕܚܫܐ‪ .‬ܟܕ ܐܡܪ ܝܫܘܥ‬ ‫ܘܗܕܐ ܐܡܪ ܫܡܥܘܢ‪ .‬ܕܠܘ ܠܐܚ�ܢܐ ܒܠܚܘܕ‪ .‬ܐܝܬܘܗܝ ܝܫܘܥ ܐܬܐ ܕܚܪܝܢܐ‪ .‬ܐܠܐ ܘܐܦ‬ ‫ܒܟܝ ܕܝܠܟܝ ܕܐܝܬܝܟܝ ܝܠܕܬܗ‪ .‬ܐܝܬ ܒܟܝ ܦܘܠܓܐ ܘܒܨܝܪܘܬ ܗܝܡܢܘܬܐ ܕܥܠܘܗܝ ܝܘܡܢ‬

‫‪336‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̇‬ ‫ܒܗܝ ܕܠܐ ܡܫܬܘܕܥܐ ܐܢܬܝ ܠܗ ܐܝܟ ܕܐܝܬܘܗܝ‪ .‬ܐܠܘ ܓܝܪ ܝܕܥܐ ܗܘܝܬܝ ܠܗ ܐܝܟ‬ ‫̈‬ ‫̇‬ ‫ܕܐܝܬܘܗܝ܆ ܠܐ ܡܬܬܡܗܐ ܗܘܝܬܝ ܒܡܠܝ ܕܥܠܘܗܝ‪ .‬ܕܠܐ ܕܝܢ ܐܝܬ ܗܘܐ ܠܗ ܥܠܘܗܝ‬ ‫ܗܝܡܢܘܬܐ ܕܫܘܝܐ ܠܗ ̇‬ ‫ܒܗܘ ܙܒܢܐ‪ .‬ܣܗܕܐ ̇ܗܝ ܕܐܡܪܬ ܠܗ »ܒܪܝ܆ ܠܡܢܐ ܥܒܕܬ ܠܢ‬ ‫ܗܟܢܐ‪ .‬ܕܗܐ ܐܢܐ ܘܐܒܘܟ ܒܛܘܪܦܐ ܣܓܝܐܐ ܒܥܝܢ ܗܘܝܢ )‪ (fol. 33r‬ܠܟ‪«.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܣܗܕܐ ̇ܗܝ ܕܐܝܟ ܕܡܣܩܐ ܚܕܐ ܡܢ ̈‬ ‫ܒܪܗ ܠܗܝܟܠܐ‪ .‬ܗܟܢܐ ܐܦ ܗܝ‬ ‫ܢܫܐ‬ ‫ܐܣܩܬ ܠܝܫܘܥ‪ .‬ܘܫܦܝܪܐ ܐܡܪ ܕܠܐ ܬܩܘܐ ܒܟܝ ܪܘܡܚܐ‪ .‬ܐܠܐ ܕܬܥܒܪܝ ܒܢܦܫܟܝ܆ ܟܕ‬ ‫ܡܫܘܕܥ ܕܗܕܐ ܒܨܝܪܘܬ ܗܝܡܢܘܬܐ ܕܗܘܬ ̇‬ ‫ܠܗ ܥܠ ]ܝܫܘܥ[ ܗܫܐ ܘܒܙܒܢܐ ܕܚܫܐ܆ ܠܐ‬ ‫ܒܗ‪ .‬ܐܠܐ ܥܒܪܬ ܘܐܙܠܬ܇ ̇‬ ‫ܩܘܝܬ ̇‬ ‫̈‬ ‫ܒܗܝ ܕܩܒܠܬ ܥܡ ܫܠܝܚܐ ܬܘܪܨܐ ܟܕ ܢܚܬ ܪܘܚܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܩܕܝܫܐ ܒܥܠܝܬܐ‪ .‬ܘܐܠܦܗ ܥܡ ܫܠܝܚܐ ܥܠ ܪܒܘܬܐ ܕܗܘ ܕܝܠܕܬ ܕܐܝܬܘܗܝ ܐܠܗܐ‬ ‫ܕܐܬܒܪܢܫ‪.‬‬ ‫̈‬ ‫ܘܨܘܚܝܬܐ ܕܫܕܝܢ ܗܘܘ ̇‬ ‫̈‬ ‫ܝܘܕܝܐ‪ .‬ܗܢܝܢ‬ ‫ܒܗ ܒܡܪܝܡ‬ ‫ܬܘܒ ܕܝܢ ܪܘܡܚܐ ܩܪܐ ܠܨܥ�ܐ‬ ‫ܕܓܫܢ ̈‬ ‫̇‬ ‫ܗܘܝ ̇‬ ‫̈‬ ‫ܠܗ‪ .‬ܬܘܒ ܕܝܢ ܪܘܡܚܐ ܡܫܡܗ ܠܗܝ ܕܕܩܪܬ ܠܡܫܝܚܐ‬ ‫ܕܒܕܡܘܬ ܪܘܡܚܐ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܘܒܗ ܒܡܪܝܡ ܐܡܪ ܕܥܒܪܐ‪ .‬ܡܛܠ ܕܟܕ ܒܡܫܝܚܐ ܒܪܗ ܥܒܪܬ܇ ܒܗ ܥܒܪܬ‪.‬‬ ‫ܒܙܩܝܦܐ‪.‬‬ ‫ܐܡܬܝ ܗܟܝܠ ܕܒܪܐ ܒܠܥ ܐܡܐ ܡܢ ܟܠܦܪܘܣ ܥܡܗ ܒܠܥܐ‪ .‬ܘܝܬܝܪܐܝܬ܆ ܐܡܬܝ‬ ‫ܕܩܪܝܒܐ ܘܚܙܝܐ ܠܗ‪ .‬ܘܐܦܢ ܓܝܪ ܒܪ ܟܝܢܐ ܗܘ ܕܐܒܐ܆ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ܆ ܐܠܐ‬ ‫̇‬ ‫̇‬ ‫ܟܝܢܗ ܗܘ ܕܡܪܝܡ‪.‬‬ ‫ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ܆ ܒܪ‬ ‫ܙܕܩ ܬܘܒ ܠܡܕܥ‪ .‬ܕܒܝܘܢܝܐ ܚܠܦ ܪܘܡܚܐ܆ ܣܝܦܐ ܟܬܝܒ‪ .‬ܬܘܒ ܕܝܢ ܪܘܡܚܐ ܩܪܐ‪̇ .‬‬ ‫ܠܗܝ‬ ‫ܕܟܪܝܟܐ ܗܘܬ ܠܦܪܕܝܣܐ܆ ܒܝܕ ܟܪܘܒܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܒܡܨܥܝܘܬܟܝ ܐܘܟܝܬ ܒܒܪܟܝ‬ ‫ܬܥܒܪܝ ܪܘܡܚܐ ̇ܗܝ ܕܐܬܟܪܟܬ ܠܦܪܕܝܣܐ ܒܥܒܪ ܦܘܩܕܢܐ ܕܚܘܐ ܐܡܟܝ‪ .‬ܘܢܬܦܢܐ‬ ‫ܠܐܬܪܢ ܩܕܡܝܐ‪.‬‬ ‫̄‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܢܬܓܠܝܢ ܡܚܫܒܬܐ ]ܕܠܒܘܬܐ[ ‪137‬‬ ‫ܕܣܓܝܐܐ‪ «.‬ܗ‪ :‬ܗܝ ܪܘܡܚܐ‬ ‫)‪» (2:35b‬ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫‪138‬‬ ‫ܐܘܟܝܬ ܦܘܠܓܐ ܘܟܫܠܐ ܕܥܒܪ ܒܢܦܫܟܝ‪ .‬ܓܠܝܢ ܡܚܫܒܬܐ ܕܠܒܘܬܐ ܕܣܓܝܐܐ‪ .‬ܕܐܢ‬ ‫ܡܢ ܡܚܝܠܘܬܐ ܡܬܦܠܓܝܢ ܥܠܘܗܝ ܐܦ ܡܬܟܫܠܝܢ ܒܗ‪ .‬ܘܐܢ ܡܢ ܨܒܝܢܐ ܒܝܫܐ‪̇ .‬‬ ‫ܘܗܢܘܢ‬ ‫ܡܢ ܕܡܢ ܡܚܝܠܘܬܐ ܥܠܘܗܝ ܡܬܦܠܓܝܢ ܘܡܬܟܫܠܝܢ ܒܗ‪ .‬ܘܐܢ ܡܢ ܨܒܝܢܐ ܒܝܫܐ‪.‬‬ ‫̇‬ ‫ܘܗܢܘܢ ܡܢ ܕܡܢ ܡܚܝܠܘܬܐ ܥܠܘܗܝ ܡܬܦܠܓܝܢ ܘܡܬܟܫܠܝܢ ܒܗ ܡܩܒܠܝܢ ܬܘܪܨܐ‪ .‬ܡܢ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܗܝܡܢܐ‬ ‫ܕܒܗܘ ܙܒܢܐ‪ .‬ܘܐܝܟ‬ ‫ܣܓܝܐܐ‬ ‫ܛܝܒܘܬܐ ܕܪܘܚܐ ܐܝܟ ܕܩܒܠܬ ܡܪܝܡ‪ .‬ܘܐܝܟ‬ ‫̈‬ ‫ܕܒܬܪܟܢ ܘܐܝܟ ܦܐܘܠܘܣ ܕܡܢ ܛܢܢܐ ܪܕܦ ܗܘܐ ܠܗ‪ .‬ܘܐܝܟ ܕܐܦܢܝ ܠܣܓܝܐܐ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܗܢܝܗܘܢ‬ ‫ܕܫܠܝܚܐ‪̇ .‬ܗܢܘܢ ܕܒܙܒܢܐ ܕܙܩܝܦܗ ܩܥܝܢ ܗܘܘ ܥܡ‬ ‫ܝܘܕܝܐ ܒܝܕ ܟܪܘܙܘܬܐ‬ ‫̈‬ ‫ܘܡܠܦܢܝܗܘܢ‪» .‬ܙܩܘܦܝܗܝ ܙܩܘܦܝܗܝ‪ «.‬ܐܝܟ ܕܐܡܪ ܦܛܪܘܣ »ܕܝܕܥ ܐܢܐ ܕܒܛܘܥܝܝ‬ ‫ܥܒܕܬܘܢ ܗܕܐ‪ «.‬ܘܠܐ ܐܡܪ ܕܒܒܝܫܘܬܐ ܥܒܕܬܘܢ‪ .‬ܐܠܐ ܒܛܘܥܝܝ‪ .‬ܟܕ ܝܕܝܥܐ ܕܛܘܥܝ܆‬ ‫ܡܢ ܡܚܝܠܘܬܐ ̇ܗܘܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܡܠܦܢܐ ̇‬ ‫ܕܗܢܘܢ‪ .‬ܘܐܝܟ‬ ‫ܟܗܢܐ‬ ‫ܗܠܝܢ ܕܝܢ ܕܡܢ ܒܝܫܘܬ ܨܒܝܢܐ ܗܘ ܡܬܟܫܠܝܢ ܒܗ܆ ܐܝܟ‬ ‫ܐ̈ܪܣܝܘܛܐ ܕܝܘܡܢ‪ .‬ܒܟܘܪܗܢܐ ܕܝܠܗܘܢ ܡܪܦܝܐ ܠܗܘܢ ܡܕܒܪܢܘܬܐ܆ ܘܒܝܕ ܫܘܢܩܗܘܢ‬ ‫ܟܗܢܝܗܘܢ ̇‬ ‫̈‬ ‫ܦܠܐܬܐ‬ ‫̈‬ ‫ܕܗܢܘܢ ܝܕܝܥܐ‪ .‬ܡܢ ̈ܡܠܝ‬ ‫ܐܡܝܢܐ ܕܒܝܕ ܨܒܝܢܐ ܒܝܫܐ ܐܬܟܫܠܘ ܒܗ‬ ‫ܕܟܪܡܐ )‪̈ . (fol. 33v‬‬ ‫ܦܠܚܐ ܠܡ ܟܕ ܚܙܐܘܗܝ ܠܝܪܬܐ܆ ܐܡܪܘ ܗܢܘ ܝܪܬܐ‪ .‬ܬܘ ܢܩܛܠܝܘܗܝ‪.‬‬ ‫‪This word is part of the Peshitta text, but was not written in the manuscript.‬‬ ‫̈‬ ‫‪.‬ܢܬܓܠܝܢ ‪Probably a scribal error for‬‬

‫‪137‬‬ ‫‪138‬‬

‫‪337‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪ܼ ܿ » (2:36a‬ܚܢܐ ܕܝܢ ]ܢܒܝܬܐ[ ‪ 139‬ܒܪܬܗ ܕܦܢܘܐܝܠ ܡܢ ܫܒܛܐ ܕܐܫܝܪ‪ .‬ܐܦ ܗܝ ܩܫܝܫܬ‬ ‫ܒܗܝ ܕܐܡܪ ܐܦ ̇ܗܝ ܿ‬ ‫̈‬ ‫̇‬ ‫ܬܗ ܗܘܬ‪̄ «.‬ܗ‪̇ :‬‬ ‫ܒܝܘܡ ̇‬ ‫ܚܡܗ ܒܫܡܥܘܢ ܣܒܐ‪ .‬ܘܐܦܢ‬ ‫ܡܦܚܡܘ ܼ ܿܦ‬ ‫ܼ‬ ‫ܠܘ ܐܟܘܬܗ ܩܫܝܫܐ ܗܘܬ‪.‬‬ ‫̇‬ ‫̇‬ ‫)‪» (2:36b–37a‬ܘܫܒܥ ̈‬ ‫ܒܬܘܠܘܬܗ‪ .‬ܘܗܘܬ ܐܪܡܠܬܐ ܐܝܟ‬ ‫ܒܥܠܗ ܡܢ‬ ‫ܫܢܝܢ ܚܝܬ ܥܡ‬ ‫̈‬ ‫ܫܢܝܢ ܬܡܢܝܢ ܘܐܪܒܥ« ̄ܗ‪ :‬ܚܙܝ ܕܢܘܓܪܐ ܪܒܐ ܘܙܒܢܐ ܣܓܝܐܐ ܚܡܣܢܬ ܒܢܟܦܘܬܐ‬ ‫ܘܩܕܝܫܘܬܐ‪.‬‬

‫)‪» (2:37b‬ܘܠܐ ܦܪܩܐ ܗܘܬ ܡܢ ܗܝܟܠܐ ܘܒܨܘܡܐ ܘܨܠܘܬܐ ܦܠܚܐ ܗܘܬ ܒܐܝܡܡܐ‬ ‫̈‬ ‫ܕܚܝ ̇‬ ‫̈‬ ‫ܝܗ ܒܩܕܝܫܘܬܐ ܐܦܩܬ ܐܢܘܢ‪.‬‬ ‫ܝܘܡܬܐ‬ ‫ܘܠܠܝܐ‪̄ «.‬ܗ‪ :‬ܒܗܠܝܢ ܡܫܘܕܥ܆ ܕܟܠܗܘܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܕܟܠ ܡܢ ܕܨܒܐ‪̈ .‬‬ ‫ܕܢܫܐ ܐܡܪ‬ ‫ܒܫܪܪܐ ܓܝܪ ܕܡܝܬܪܘܬܐ ܘܕܚܠܬ ܐܠܗܐ܇ ܕܓܘܐ‬ ‫̈‬ ‫̈‬ ‫ܘܕܒܢܝ ܚܐ̈ܪܐ‪.‬‬ ‫ܘܕܥܒܕܐ‬ ‫ܐܢܐ ܘܕܓܒ�ܐ‪.‬‬ ‫)‪» (2:38‬ܘܐܦ ܗܝ ܩܡܬ ̇‬ ‫ܒܗ ܒܫܥܬܐ ܘܐܘܕܝܬ ܠܡܪܝܐ ܘܡܡܠܠܐ ܗܘܬ ܥܠܘܗܝ ܥܡ‬ ‫̄‬ ‫̇‬ ‫ܿ‬ ‫ܟܠܢܫ ܕܡܣܟܐ ܗܘܐ ܦܘܪܩܢܗ ܕܐܘܪܫܠܡ‪ «.‬ܗ‪ :‬ܡܢ ܐܝܟܐ ܝܕܥܬܗ ܼܚܢܐ ܗܝ ܠܡܫܝܚܐ‪.‬‬ ‫̈‬ ‫ܡܠܘܗܝ ܕܫܡܥܘܢ ܕܐܡܪ ܐܢܝܢ ܒܪܘܚܐ ܫܡܥܬ ܘܝܠܦܬ܇ ܐܘ ܐܦ‬ ‫ܘܐܡܪܝܢܢ ܕܐܘ ܡܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܒܗ ܪܘܚܐ ܩܕܝܫܐ ܐܥܒܕ ܘܐܫܬܘܕܥܬܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ ܕܩܪܗ ܢܒܝܬܐ‪ .‬ܘܐܦ ܼܗܝ‬ ‫̇‬ ‫ܕܐܫܘܝܗ ܠܚܙܬܐ ܕܡܫܝܚܐ‪» .‬ܘܡܡܠܠܐ ܗܘܬ«‬ ‫ܗܕܐ ܠܡ ܐܘܕܝܬ ܠܡܪܝܐ‪ .‬ܚܠܦ ̇ܗܝ‬ ‫ܐܘܟܝܬ ܡܬܢܒܝܐ ܗܘܬ ܥܠܘܗܝ ܕܡܫܝܚܐ‪ .‬ܥܡ ܟܠܗܘܢ ̇ܗܢܘܢ ܕܡܣܟܝܢ ܗܘܘ ܠܦܘܪܩܢܗ̇‬ ‫ܕܐܘܪܫܠܡ‪.‬‬

‫)‪» (2:39‬ܘܟܕ ܫܠܡܘ ܟܠܡܕܡ ܐܝܟ ܕܒܢܡܘܣܐ ܕܡܪܝܐ‪ .‬ܗܦܟܘ ܠܓܠܝܠܐ ܠܢܨܪܬ‬ ‫̈‬ ‫ܕܡܓܘܫܐ‪ .‬ܕܐܡܬܝ ܗܘܬ‪.‬‬ ‫ܡܕܝܢܬܗܘܢ‪̄ «.‬ܗ‪ :‬ܡܬܒܥܝܐ ܕܢܥܩܒ ܗܪܟܐ‪ .‬ܥܠ ܡܐܬܝܬܐ‬ ‫ܡܢ ܩܕܡ ܕܢܣܩܘܢ ܝܘܣܦ ܘܡܪܝܡ ܘܝܫܘܥ ܠܗܝܟܠܐ‪ .‬ܘܕܗܕܐ ܢܡܠܘܢ ܠܢܡܘܣܐ‪ .‬ܐܘ ܒܬܪ‬ ‫ܡܣܩܬܗܘܢ‪ .‬ܘܐܢ ܿ ܼܡܢ ܬܐܡܪ ܡܢ ܩܕܡ ̇ܗܝ ܕܢܣܩܘܢ‪ .‬ܗܕܐ ܠܐ ܩܢܝܐ ܦܝܣܐ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܡܓܘܫܐ ܠܒܝܬ ܠܚܡ ܘܩܪܒܘ ܩܘ̈ܪܒܢܐ܆ ܠܘ ܒܠܚܘܕ ܐܦܬܐ ܠܐ ܗܘܐ ܠܗܘܢ‬ ‫ܕܟܕ ܐܬܘ‬ ‫ܕܢܣܩܘܢ ܠܐܘܪܫܠܡ‪ .‬ܐܠܐ ܘܕܒܪ ܠܠܝܗ ܠܡܨܪܝܢ ܐܫܬܕܪܘ ܡܢ ܡܠܐܟܐ‪ .‬ܠܐ ܓܝܪ ܦܫܝܩܐ‬ ‫ܛܠܝܐ ܘܡܬܒܥܪܪ ܥܠ ̈‬ ‫̈‬ ‫ܚܝܝܗܘܢ‪ .‬ܢܩܠܘܢ ܗܘܘ‬ ‫ܗܘܬ ܕܟܕ ܗܘ ܐܝܪܘܕܝܣ ܠܚܝܡ ܗܘܐ ܥܠ‬ ‫̇‬ ‫ܘܠܗ ܠܐܘܪܫܠܡ ܢܣܩܘܢ‪ .‬ܘܐܦܠܐ ܕܫܡܥܘܢ ܘܚܢܐ ܥܠܘܗܝ ܢܡܠܠܘܢ ܗܘܘ‪ .‬ܐܢܕܝܢ ܬܐܡܪ‬ ‫̈‬ ‫ܕܡܢ ܒܬܪ ܕܣܠܩܘ ܠܐܘܪܫܠܡ ܐܬܘ ܡܓܘܫܐ‪ .‬ܘܐܦܠܐ ܗܕܐ ܩܢܝܐ ܦܝܣܐ‪ .‬ܡܛܠ ܕܡܢ‬ ‫ܐܘܪܫܠܡ ܠܢܨܪܬ ܐܡܪ ܠܘܩܐ ܕܢܚܬܘ‪̇ .‬‬ ‫ܘܗܢܘܢ ܿ ܼܡܢ ܕܐܡܪܝܢ ܕܟܕ ܐܝܬܘܗܝ ܫܒܪܐ ܐܝܟ‬ ‫̈‬ ‫ܡܓܘܫܐ ܠܘܬܗ ܐܡܪܝܢ܆ ܕܡܢ ܒܬܪ ܕܩܪܒ ܩܘ̈ܪܒܢܐ ܒܗܝܟܠܐ‪ .‬ܠܒܝܬ ܠܚܡ‬ ‫ܝܠܘܕܐ‪ .‬ܐܬܘ‬ ‫̈‬ ‫ܡܓܘܫܐ )‪ (fol. 34r‬ܠܒܝܬ ܠܚܡ‪ .‬ܘܩܪܒ ܩܘ̈ܪܒܢܐ‪ .‬ܘܡܢ ܒܝܬ‬ ‫ܗܦܟܘ‪ .‬ܘܒܪ ܫܥܬܗ ܐܬܘ‬ ‫̇‬ ‫̇‬ ‫ܕܐܡܪܗ ܡܬܝ‪ .‬ܘܡܢ ܒܬܪ‬ ‫ܫܒܩܗ ܕܝܢ ܠܗܕܐ ܠܘܩܐ‪ .‬ܡܛܠ ̇ܗܝ‬ ‫ܠܚܡ ܠܡܨܪܝܢ ܐܫܬܕܪܘ‪.‬‬ ‫̇‬ ‫ܕܦܢܘ ܡܢ ܡܨܪܝܢ‪ .‬ܐܙܠܘ ܠܢܨܪܬ ܕܓܠܝܠܐ‪ .‬ܘܐܡܪܗ ܠܗܕܐ ܠܘܩܐ‪ .‬ܕܡܢ ܗܝܟܠܐ ܠܢܨܪܬ‬ ‫ܐܙܠܘ‪ .‬ܘܕܝܬܝܪ ܓܠܝܐܝܬ ܐܡܪ‪.‬‬ ‫ܣܒ ܒܗܘܢܟ ܗܠܝܢ ܬܪܬܝܢ‪ .‬ܝܠܝܕܘܬܐ ܕܡܫܝܚܐ ܕܒܒܝܬ ܠܚܡ‪ .‬ܘܗܦܘܟܝܗ ܕܠܢܨܪܬ‪ .‬ܘܣܒ‬ ‫ܬ̈ܪܝܢ ܦ�ܨܘܦܐ ܠܘܩܐ ܘܡܬܝ‪ .‬ܫܪܝܘ ܬ̈ܪܝܗܘܢ ܒܝܠܝܕܘܬܐ ܘܐܡܪܘ‪ .‬ܕܐܬܝܠܕ ܒܒܝܬ ܠܚܡ‪.‬‬ ‫̈‬ ‫ܿ‬ ‫ܘܡܠܝܘ ̈ܙܕܩܐ ܕܢܡܘܣܐ‪.‬‬ ‫ܘܗܝܕܝܢ ܦܪܩܘ ܡܢ ܚܕܕܐ‪ .‬ܘܠܘܩܐ ܐܡܪ ܕܣܠܩܘ ܠܗܝܟܠܐ ܼ‬ ‫̈‬ ‫ܡܓܘܫܐ ܘܩܪܒܘ ܩܘ̈ܪܒܢܐ‪ .‬ܘܥܪܩܘ ܠܡܨܪܝܢ ܝܘܣܦ ܘܡܪܝܡ‬ ‫ܘܡܬܝ ܐܡܪ ܕܐܬܘ‬ ‫ܘܡܫܝܚܐ‪ .‬ܘܗܝܕܝܢ ܐܬܘܥܕܘ ܬ̈ܪܝܗܘܢ ܠܚܕ ܐܘܘܢܐ‪ .‬ܘܠܘܩܐ ܐܡܪ‪ .‬ܕܡܢ ܒܬܪ ܕܩܪܒܘ‬ ‫‪139 The wording is part of Peshitta text; it was probably missed by the scribe, since it‬‬ ‫‪reoccurs in the commentary at 2:38.‬‬

‫‪338‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܩܘ̈ܪܒܢܐ ܗܦܟܘ ܠܢܨܪܬ‪ .‬ܘܡܬܝ ܐܡܪ‪ .‬ܕܡܢ ܒܬܪ ܕܦܢܘ ܡܢ ܡܨܪܝܢ‪ .‬ܗܦܟܘ ܠܢܨܪܬ‪ .‬ܟܕ‬ ‫ܫܡܥܘ ܕܐܪܟܠܐܘܣ ܗܘܐ ܡܠܟܐ ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ ܫܪܝܘ ܬ̈ܪܝܗܘܢ ܒܝܠܕܐ‪ .‬ܘܦܪܫܘ‬ ‫ܒܡܣܩܐ ܕܠܗܝܟܠܐ܇ ܘܒܡܚܬܐ ܕܠܡܨܪܝܢ‪ .‬ܘܐܬܘܥܕܘ ܠܢܨܪܬ ܬ̈ܪܝܗܘܢ‪.‬‬ ‫̈‬ ‫ܗܢܘܢ ܕܝܢ ܕܐܡܪܝܢ ܕܒܪ ܬܪܬܝܢ ̈‬ ‫ܡܓܘܫܐ‪ .‬ܐܡܪܝܢ ܕܟܕ ܩܪܒܘ ܩܘ̈ܪܒܢܐ‬ ‫ܫܢܝܢ ܐܫܟܚܘܗܝ‬ ‫ܝܘܣܦ ܘܡܪܝܡ ܘܝܫܘܥ ܒܗܝܟܠܐ‪ .‬ܠܢܨܪܬ ܡܕܝܢܬܗܘܢ ܗܦܟܘ‪ .‬ܐܝܟ ܕܐܡܪ ܠܘܩܐ‬ ‫ܗܪܟܐ‪ .‬ܘܟܠ ܥܐܕܐ ܟܕ ܣܠܩܝܢ ܗܘܘ ܠܗܝܟܠܐ܇ ܡܢ ܒܬܪ ܕܡܫܡܠܝܢ ܗܘܘ ܠܗܠܝܢ‬ ‫̇‬ ‫ܕܥܕܥܐܕܐ‪ .‬ܐܙܠܝܢ ܗܘܘ ܘܚܙܝܢ ܗܘܘ ̇‬ ‫ܕܒܗ ܐܬܝܠܕ ܝܫܘܥ‪.‬‬ ‫ܠܗ ܠܒܝܬ ܠܚܡ‪ .‬ܐܝܟ ܐܝܕܐ‬ ‫ܘܗܝܕܝܢ ܡܢ ܒܝܬ ܠܚܡ ܗܦܟܝܢ ܗܘܘ ܘܐܬܝܢ ܠܢܨܪܬ‪ .‬ܘܟܕ ܡܠܝ ܠܗ ܠܝܫܘܥ ܬܪܬܝܢ ܫܢܝܢ̈‬ ‫ܡܢ ܡܘܠܕܐ‪ .‬ܣܠܩܘ ܠܥܐܕܐ ܠܗܝܟܠܐ‪ .‬ܐܝܟ ܕܦܩܕ ܗܘܐ ܢܡܘܣܐ‪ .‬ܘܟܕ ܡܠܝܘ‬ ‫ܠܥܕܥܐܕܐ‪ .‬ܢܚܬܘ ܐܝܟ ܥܝܕܗܘܢ ܠܒܝܬ ܠܚܡ‪ .‬ܘܒܪ ܫܥܬܗ ܕܐܙܠܘ ܠܒܝܬ ܠܚܡ‪ .‬ܐܬܘ‬ ‫̈‬ ‫̈‬ ‫ܡܓܘܫܐ ܘܩܪܒܘ ܠܗ ܩܘ̈ܪܒܢܐ‪ .‬ܐܫܬܕܪܘ ܡܢ ܡܠܐܟܐ‬ ‫ܡܓܘܫܐ‪ .‬ܘܡܢ ܒܬܪ ܕܐܬܘ‬ ‫ܠܡܨܪܝܢ‪.‬‬

‫)‪» (2:40‬ܛܠܝܐ ܕܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‬ ‫̄ܗ‪ :‬ܗ̈ܪܛܝܩܘ ܡܢ ܐܡܪܝܢ‪ .‬ܕܗܠܝܢ ̈ܡܠܐ ܠܐ ܙܕܩ‬ ‫ܕܐܠܗܐ ܐܝܬ ܗܘܐ ܥܠܘܗܝ«‬ ‫ܕܢܬܐܡ�ܢ ܥܠ ܐܠܗܐ ܡܠܬܐ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܢ ܐܢܫ ܢܬܒܩܐ ܒܡܫܡܠܝܘܬܐ‬ ‫ܕܟܝܢܗ‪ .‬ܘܒܡܘܠܕܗ ̇ܗܘ ܡܫܡܠܝܐ ܕܡܢ ܐܒܐ‪ .‬ܒܫܪܪܐ ܕܠܐ ܡܬܐܡ�ܢ ܥܠܘܗܝ ܗܠܝܢ‪.‬‬ ‫ܒܗܝ ܕܠܐ ܬܪܒܝܬܐ ܕܩܘܡܬܐ ܩܒܠ ̇‬ ‫̇‬ ‫ܒܗܘ ܡܘܠܕܐ‪ .‬ܡܛܠ ܕܠܘ ܓܘܫܡܐ ܗܘ ܘܐܦܠܐ‬ ‫ܡܪܟܒܐ )‪. (fol. 34v‬ܘܠܐ ܒܪܘܚܐ ܐܬܚܝܠ‪ .‬ܡܛܠ ܕܠܘ ܡܚܝܠܐ ܗܘ‪ .‬ܘܠܐ ܚܟܡܬܐ‬ ‫ܐܬܡܠܝ‪ .‬ܡܛܠ ܕܠܘ ܚܣܝܪܐ ܗܘ‪ .‬ܘܠܐ ܒܛܝܒܘܬܐ ܐܬܝܬܪ‪ .‬ܡܛܠ ܕܦܚܡܐ ܗܘ ܕܐܠܗܐ‬ ‫ܐܒܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܐܠܐ ܡܛܠ ܕܟܕ ܐܝܬܘܗܝ ܒܪܗ ܕܐܠܗܐ ܐܒܐ܇ ܘܝܠܝܕ‬ ‫ܡܢܗ ܟܝܢܐܝܬ ܘܡܬܘܡܐܝܬ ܠܥܠ ܡܢ ̈‬ ‫ܙܒܢܐ ܘܫܘ̈ܪܝܐ܇ ܗܘܐ ܒܪܗ ܕܐܢܫܐ‪ .‬ܘܐܬܝܠܕ‬ ‫̈‬ ‫ܗܘܝ ܠܗ ܗܠܝܢ‪ .‬ܘܐܬܪܒܝ‬ ‫ܡܢ ܒܬܘܠܬܐ ܡܘܠܕܐ ܦܓܪܢܝܐ ܘܙܒܢܝܐ܇ ܘܕܬܚܝܬ ܫܘܪܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܩܘܡܬܐ‪ .‬ܘܕܫܪܟܐ‪.‬‬ ‫ܒܡܘܫܚܬܐ‬ ‫ܒܟܪܣܐ ܐܦ‬ ‫ܘܡܗܦܟܝܢ ܬܘܒ ܗܟܝܠ ܟܕ ܐܡܪܝܢ‪ .‬ܕܛܠܝܐ ܐܝܬܘܗܝ ܗܘܐ ܕܪܒܐ ܒܩܘܡܬܐ‪ .‬ܘܡܬܚܝܠ‬ ‫ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܚܟܡܬܐ‪ .‬ܘܐܝܬ ܗܘܐ ܥܠܘܗܝ ܛܝܒܘܬܐ ܕܐܠܗܐ‪ .‬ܘܠܘ ܐܠܗܐ‬ ‫ܡܠܬܐ‪ .‬ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܡܛܠ ܗܕܐ ܠܐ ܡܘܕܝܢ ܐܢܬܘܢ ܬܪܝܨܐܝܬ ܒܝܫܘܥ‬ ‫ܡܫܝܚܐ‪̇ .‬‬ ‫̈‬ ‫ܩܕܡܝܬܗ‬ ‫ܒܗܝ ܕܠܘ ܐܝܟ ܕܥܒܕܘ ܟ�ܘܙܐ ܕܝܠܗ ܥܒܕܝܢ ܐܢܬܘܢ‪ .‬ܟ�ܘܙܘܗܝ ܡܢ‬ ‫ܡܫܪܪܝܢ‪ .‬ܘܡܫܠܡܝܢ ܒܐܚ�ܝܬܗ‪ .‬ܐܢܬܘܢ ܕܝܢ ܒܐܚ�ܝܬܗ ܡܫܪܝܢ ܐܢܬܘܢ܆ ܘܡܫܠܡܝܢ‬ ‫̈‬ ‫ܩܕܡܝܬܗ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܡܠܐܟܐ ܡܢ ܐܡܪ ܠܡܪܝܡ‪» .‬ܕܚܝܠܗ ܕܥܠܝܐ‬ ‫ܐܢܬܘܢ ܒܗܠܝܢ‬ ‫ܢܓܢ ܥܠܝܟܝ‪ «.‬ܘܝܘܚܢܢ ܐܡܪ» ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ‪ «.‬ܘܦܐܘܠܘܣ ܟܬܒ‪» .‬ܕܫܕܪ‬ ‫ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ ܡܢ ܐܢܬܬܐ‪ «.‬ܘܬܘܒ »ܕܟܕ ܐܝܬܘܗܝ ܕܡܘܬܐ ܘܦܚܡܐ‬ ‫ܘܬܘܒ» ܕܟܕ ܐܝܬܘܗܝ ]ܥܬܝܪܐ [‪140‬‬ ‫ܕܐܠܗܐ‪ .‬ܢܦܫܗ ܣܪܩ ܘܕܡܘܬܐ ܕܥܒܕܐ ܢܣܒ‪«.‬‬ ‫ܡܛܠܬܟܘܢ ܐܬܡܣܟܢ‪̇ «.‬ܗܝ ܗܟܝܠ ܕܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ‪̇ .‬‬ ‫ܘܗܝ ܕܐܝܬܘܗܝ ܡܠܬܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܘܥܠܝܬܗ ܕܡܠܬܐ ܐܠܗܐ ܐܝܬܝܗܝܢ‪.‬‬ ‫ܩܕܡܝܬܗ‬ ‫ܘܗܝ ܕܐܝܬܘܗܝ ܥܬܝܪܐ‪ .‬ܗܠܝܢ ܟܠܗܝܢ‬ ‫ܘܗܝ ܕܗܘܐ ܡܢ ܐܢܬܬܐ܇ ̇‬ ‫ܘܗܝ ܕܗܘܐ ܒܣܪܐ܇ ̇‬ ‫ܐܠܐ ̇ܗܝ ܕܐܓܢ ܒܟܝ‪̇ .‬‬ ‫ܘܗܝ ܕܣܪܩ ܢܦܫܗ‬ ‫ܬܚܬܝܬܗ̇‬ ‫ܘܢܣܒ ܕܡܘܬܐ ܕܥܒܕܐ܇ ̇‬ ‫ܘܗܝ ܕܐܬܡܣܟܢ ܗܠܝܢ ܟܠܗܝܢ‪ .‬ܐܚ�ܝܬܗ ܐܦ ̈‬ ‫ܕܡܠܬܐ ܐܝܬܝܗܝܢ‪ .‬ܘܟ�ܘܙܘܗܝ ܡܠܠܘ ܥܠܘܗܝ‪ .‬ܗܟܢܐ ܣܡܘ ܠܗ ܫܬܐܣܬܐ ܟܕ ܫܪܝܘ‬ ‫̈‬ ‫̈‬ ‫ܘܥܠܝܬܐ‪ .‬ܘܫܠܡܘ ܒܐܚ�ܝܬܗ‪ .‬ܘܐܡܪܘ ܗܟܢܐ‪» .‬ܕܚܝܠܗ ܕܥܠܝܐ ܢܓܢ‬ ‫ܩܕܡܝܬܐ‬ ‫ܡܢ‬ ‫‪ is missing from the text.‬ܥܬܝܪܐ‬

‫‪140‬‬

‫‪339‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܥܠܝܟܝ‪» «.‬ܘܡܠܬܐ ܒܣܪܐ ܗܘܐ‪» «.‬ܘܫܕܪ ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ ܡܢ ܐܢܬܬܐ‪» «.‬ܘܟܕ‬ ‫ܐܝܬܘܗܝ ܕܡܘܬܐ ܘܦܚܡܐ ܕܐܠܗܐ‪ .‬ܢܦܫܗ ܣܪܩ ܘܕܡܘܬܐ ܕܥܒܕܐ ܢܣܒ‪» «.‬ܘܟܕ‬ ‫ܐܝܬܘܗܝ ܥܬܝܪܐ‪ .‬ܡܛܠܬܟܘܢ ܐܬܡܣܟܢ‪«.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܨܒܘܬܐ ܡܫܪܝܢ‪ .‬ܘܡܫܠܡܝܢ‬ ‫ܩܕܡܝܬܐ‬ ‫ܦܠܚܝ ܐܘܡܢܘܬܐ‪ .‬ܡܢ‬ ‫ܐܘܡܢܐ ܬܘܒ‬ ‫ܘܐܦ‬ ‫̈‬ ‫̈‬ ‫ܒܐܚ�ܝܬܐ ܐܟܙܢܐ ܕܐ̈ܪܕܟܠܐ ܕܡܫܪܝܢ ܡܢ ܫܬܐܣܐ ܕܐܝܬܝܗܝܢ ܩܕܡܝܬܗ ܕܒܝܬܐ‪.‬‬ ‫ܘܡܫܠܡܝܢ ܒܬܛܠܝܠܐ ܕܐܝܬܘܗܝ ܐܚܪܝܬܗ ܕܒܝܬܐ‪ .‬ܐܢܬܘܢ ܕܝܢ ܒܕܠܩܘܒܠܐ ܕܟ�ܘܙܐ‬ ‫̈‬ ‫ܘܐܘܡܢܐ ܕܥܠܡܐ ܥܒܕܝܢ ܐܢܬܘܢ‪̇ .‬‬ ‫ܒܗܝ ܕܡܫܪܝܢ ܐܢܬܘܢ ܡܢ‬ ‫ܕܫܪܪܐ )‪(fol. 35r‬‬ ‫̇‬ ‫̈‬ ‫ܘܥܠܗܝ ܐܡܪܬܘܢ ܕܛܠܝܐ ܐܝܬܘܗܝ‬ ‫ܒܩܕܡܝܬܗ‪.‬‬ ‫ܐܚ�ܝܬܗ ܕܝܫܘܥ ܘܡܫܠܡܝܢ ܐܢܬܘܢ‬ ‫ܗܘܐ ܕܪܒܐ ܒܚܟܡܬܐ ܘܩܘܡܬܐ‪ .‬ܘܠܘ ܡܠܬܐ ܐܠܗܐ‪ .‬ܟܕ ̇ܗܝ ܕܛܠܝܐ‪ .‬ܡܢ ܐܚ�ܝܬܗ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܘܡܛܠܗܕܐ ܠܘ ܬܪܝܨܐܝܬ ܡܘܕܝܢ ܐܢܬܘܢ ܒܗ‪ .‬ܘܕܙܕܩ ܗܘܐ ܕܬܣܬܟܠܘܢ‬ ‫̇‬ ‫ܕܠܗܝ ܕܗܘܐ ܛܠܝܐ‪ .‬ܩܕܝܡܐ ܠܗ ̇ܗܝ ܕܐܝܬܘܗܝ ܥܬܝܩܐ‪ .‬ܐܬܚܙܝ ܓܝܪ ܠܕܢܝܐܝܠ ܢܒܝܐ‬ ‫̈‬ ‫ܐܝܟ ܥܬܝܩ ܝܘܡܬܐ‪ .‬ܡܕܝܢ ܡܠܬܐ ܐܠܗܐ ܥܬܝܩܐ ܐܝܬܘܗܝ ܕܐܬܛܠܝ ܘܗܘܐ ܛܠܝܐ‪.‬‬ ‫ܘܡܛܠ ܕܗܘܐ ܛܠܝܐ܆ ܟܕ ܐܝܬܘܗܝ ܥܬܝܩܐ‪ .‬ܢܩܦܬ ܠܗ ̇ܗܝ ܕܢܪܒܐ ܒܩܘܡܬܐ‬ ‫ܘܚܟܡܬܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܘܐܢܕܝܢ ܡܗܦܟܝܢ ܘܐܡܪܝܢ܆ ܕܡܛܠ ܡܢܐ ܠܐ ܐܡܪ ܠܘܩܐ‪ .‬ܕܗܢܐ ܛܠܝܐ ܥܬܝܩܐ‬ ‫ܐܝܬܘܗܝ ܕܗܘܐ ܛܠܝܐ‪.‬‬ ‫ܐܡܪܝܢܢ ܕܣܦܩܬ ܠܗ ̇ܗܝ ܕܩܕܡ ܐܡܪ‪ .‬ܕܐܡܪ ܡܠܐܟܐ ܠܡܪܝܡ‪ .‬ܕܚܝܠܗ ܕܥܠܝܐ ܢܓܢ‬ ‫ܥܠܝܟܝ‪ .‬ܘܟܕ ܚܝܠܗ ܕܥܠܝܐ ܐܬܒܣܪ ܘܐܬܝܠܕ ܘܗܘܐ ܛܠܝܐ‪ .‬ܝܕܝܥܐ ̇ܗܝ ܕܥܬܝܩܐ ܐܝܬܘܗܝ‬ ‫ܕܗܘܐ ܛܠܝܐ‪ .‬ܘܡܠܬܐ ܕܗܘܐ ܒܣܪܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܐܒܐ ܓܝܪ ܡܛܠ ܕܠܐ ܗܘܐ ܒܪܢܫܐ‪ .‬ܠܐ ܢܩܦܬ ܠܗ ܠܐ ܗܝ ܕܢܪܒܐ ܘܠܐ ܗܝ ܕܢܬܚܝܠ‪.‬‬ ‫ܗܟܘܬ ܘܪܘܚܐ ܩܕܝܫܐ‪ .‬ܒܪܐ ܕܝܢ ܡܛܠ ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ ܗܘܐ ܒܪܢܫܐ‪ .‬ܘܟܕ‬ ‫ܐܝܬܘܗܝ ܡܬܘܡܝܐ ܗܘܐ ܙܒܢܝܐ‪ .‬ܘܟܕ ܐܝܬܘܗܝ ܥܬܝܩܐ ܗܘܐ ܛܠܝܐ‪ .‬ܢܩܦܬ ܠܗ ̇ܗܝ‬ ‫ܕܢܪܒܐ ܘܢܬܚܝܠ ܘܕܫܪܟܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܥܠܝܬܗ܇ ܘܐܬܝܢ ܐܢܬܘܢ ܠܘܬ ܐܚ�ܝܬܗ ܟܝܬ‬ ‫ܩܕܡܝܬܗ‬ ‫ܡܕܝܢ ܐܢ ܡܫܪܝܢ ܐܢܬܘܢ ܡܢ‬ ‫̇‬ ‫ܐܦ ̈‬ ‫ܬܚܬܝܬܗ ܕܝܫܘܥ܇ ܠܐ ܡܬܕܘܕܝܢ ܐܢܬܘܢ ܒܗܝ ܕܛܠܝܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ‬ ‫ܒܪܘܚܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢ‪ .‬ܕܠܐ ܠܚܡܐ ܠܐܠܗܐ ̇ܗܝ ܕܢܪܒܐ ܒܩܘܡܬܐ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܬܚܝܠ ܒܪܘܚܐ‪.‬‬ ‫ܘܠܐ ̇ܗܝ ܕܢܬܡܠܐ ܚܟܡܬܐ‪ .‬ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ ܕܠܘ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܪܒܐ‬ ‫̇‬ ‫ܒܩܘܡܬܐ ܐܦ ܐܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܐܬܡܠܝ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‪ .‬ܚܣ‪ .‬ܒܗܝ ܓܝܪ‬ ‫ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܓܡܝܪܐ ܘܡܫܡܠܝܐ ܐܝܬܘܗܝ ܘܠܐ ܚܣܝܪܐ ܒܟܠ‪ .‬ܐܠܐ ̇‬ ‫ܒܗܝ ܕܗܘܐ‬ ‫ܒܪܢܫܐ‪ .‬ܩܒܠ ܥܠܘܗܝ ܬܪܒܝܬܐ‪ .‬ܘܬܘܣܦܬܐ ܒܗܠܝܢ‪ .‬ܐܟܙܢܐ ܗܟܝܠ ܕܩܒܠ ܥܠܘܗܝ ̇ܗܝ‬ ‫ܕܢܣܬܪܩ ܘܢܣܒ ܕܡܘܬܐ ܕܥܒܕܐ ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ܆ ܟܕ ܐܝܬܘܗܝ ܡܪܐ ܒܟܝܢܗ܆‬ ‫ܘܐܝܟܢܐ ܩܒܠ ܕܢܬܝܠܕ ܒܒܣܪ ܡܢ ܒܬܘܠܬܐ܆ ܟܕ ܝܠܝܕ ܐܠܗܐܝܬ ܘܡܬܘܡܐܝܬ ܡܢ‬ ‫ܐܒܐ܆ ܘܐܝܟܢܐ ܩܒܠ ܕܢܚܫ ܘܢܡܘܬ ܒܒܣܪ܆ ܟܕ ܪܡ ܘܡܥܠܝ ܟܝܢܗ ܡܢ ܚܫܐ ܘܡܘܬܐ‪.‬‬ ‫ܗܟܢܐ ܩܒܠ ܥܠܘܗܝ ܕܢܪܒܐ ܒܩܘܡܬܐ ܒܒܣܪ‪ .‬ܟܕ ܐܠܗܐ ܗܘ ܡܫܡܠܝܐ ܘܕܢܬܚܝܠ‬ ‫)‪ (fol. 35v‬ܒܪܘܚܐ܇ ܟܕ ܗܘ ܒܗ ܘܒܪ ܟܝܢܗ ܕܪܘܚܐ ܐܝܬܘܗܝ‪ .‬ܘܕܢܬܡܠܐ ܚܟܡܬܐ‬ ‫̈‬ ‫ܕܛܝܒܘܬܐ ܠܐ‬ ‫ܘܛܝܒܘܬܐ ܟܕ ܐܝܬܘܗܝ ܚܟܡܬܐ ܕܐܒܐ ܘܡܚܟܡܢܐ ܕܟܠ‪ .‬ܘܣܝܘܡܐ‬ ‫ܡܬܦ�ܥܢܝܬܐ‪.‬‬ ‫ܘܒܕܓܘܢ ܐܝܟ ܒܪܢܫܐ ܣܒܠ ܗܠܝܢ‪ .‬ܘܠܘ ܐܝܟ ܐܠܗܐ‪ .‬ܐܠܘ ܠܐ ܓܝܪ ܗܘܐ‪ .‬ܠܐ ܙܥܪ‪.‬‬ ‫ܘܐܠܘ ܠܐ ܙܥܪ‪ .‬ܠܐ ܪܒܐ ܗܘܐ‪ .‬ܘܐܠܘ ܠܐ ܪܒܐ ܗܘܐ‪ .‬ܠܐ ܡܝܬܐ ܗܘܐ ܠܫܘܡܠܝܐ ̇‬ ‫ܠܗܘ‬ ‫ܡܐ ܕܡܛܠܬܗ ܙܥܪ‪ .‬ܐܬܝܕܥܬ ܡܕܝܢ ܕܠܘ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܪܒܐ ܗܘܐ‪ .‬ܐܦ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܐܠܐ ̇‬ ‫ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܠܘ ܦܫܝܛܐܝܬ ܐܡܪ‬ ‫ܠܘܩܐ ܕܪܒܐ ܗܘܐ‪ .‬ܐܠܐ ܩܕܡܐܝܬ ܐܡܪ‪ .‬ܕܐܓܢ ܒܒܬܘܠܬܐ ܐܝܟ ܕܐܡܪ ܓܒܪܐܝܠ‪.‬‬ ‫̇‬ ‫ܡܢܗ‪ .‬ܒܬܪܟܢ ܐܡܪ ܡܛܠܬܗ‬ ‫ܕܚܝܠܗ ܕܥܠܝܐ ܢܓܢ ܥܠܝܟܝ‪ .‬ܘܟܕ ܗܘܐ ܒܪܢܫܐ܆ ܘܐܬܝܠܕ‬ ‫ܕܪܒܐ ܗܘܐ‪ .‬ܘܡܬܚܝܠ ܒܪܘܚܐ‪.‬‬ ‫ܘܬܘܒ ܕܝܢ ܡܗܦܟܝܢ ܘܐܡܪܝܢ‪ .‬ܕܐܝܟܢܐ ܕܐܡܝܪܐ ܘܟܬܝܒܐ‪ .‬ܡܛܠ ܝܫܘܥ ܕܪܒܐ ܗܘܐ‬ ‫ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܗܟܢܐ ܟܬܝܒܐ ܘܐܡܝܪܐ ܐܦ ܡܛܠ ܝܘܚܢܢ ܡܥܡܕܢܐ‪ .‬ܕܪܒܐ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܗܢܝܢ‬ ‫ܗܢܝܢ ܟܕ‬ ‫ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܐܝܢܐ ܦܘܪܫܢܐ ܐܝܬ ܒܝܢܬܗܘܢ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܐܦܢ‬ ‫̈‬ ‫ܟܬܝܒܢ ܥܠ ܬ̈ܪܝܗܘܢ‪ .‬ܐܠܐ ܠܘ ܐܝܟ ܕܪܒܐ ܗܘܐ ܝܘܚܢܢ ܒܗܠܝܢ܇ ܗܟܢܐ ܐܦ ܝܫܘܥ‬ ‫̇‬ ‫ܪܒܐ ܗܘܐ ܒܗܝܢ‪ .‬ܒܗܝ ܝܘܚܢܢ ܡܢ‪ .‬ܡܛܠ ܢܦܫܗ ܘܡܛܠ ܣܢܝܩܘܬܐ ܕܝܠܗ ܪܒܐ ܗܘܐ‬ ‫ܒܗܝܢ‪ .‬ܝܫܘܥ ܕܝܢ ܠܘ ܡܛܠ ܣܢܝܩܘܬܗ‪ .‬ܘܐܦܠܐ ܡܛܠ ܢܦܫܗ ܪܒܐ ܗܘܐ ܒܗܝܢ‪ .‬ܐܠܐ‬ ‫ܡܛܠ ܐܚ�ܢܐ‪ .‬ܘܐܝܟܢܐ ܕܝܘܚܢܢ ܡܛܠ ܢܦܫܗ ܗܘܐ܇ ܡܛܠ ܢܦܫܗ ܐܬܝܠܕ‪ .‬ܘܡܛܠ ܢܦܫܗ‬ ‫ܐܬܓܙܪ‪ .‬ܗܟܢܐ ܘܡܛܠ ܢܦܫܗ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܐܝܟܢܐ ܕܝܫܘܥ ܠܘ‬ ‫ܡܛܠ ܢܦܫܗ ܗܘܐ܆ ܘܠܘ ܡܛܠ ܢܦܫܗ ܐܬܓܙܪ‪ .‬ܐܠܐ ܡܛܠ »ܕܢܫܪ ܡܘܠܟܢܐ‬ ‫̈‬ ‫ܕܐܒܗܬܐ« ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܗܟܢܐ ܠܘ ܡܛܠ ܢܦܫܗ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ‬ ‫ܒܪܘܚܐ‪ .‬ܐܠܐ ܡܛܠ ܐܚ�ܢܐ ܗܘܐ ܒܪܢܫܐ ܘܐܬܝܠܕ‪.‬‬ ‫̈‬ ‫ܕܠܗܕܡܘܗܝ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܗܟܢܐ ܐܦ ܝܫܘܥ‬ ‫ܘܐܝܟܢܐ ܕܝܘܚܢܢ ܐܝܟ‬ ‫̈‬ ‫ܐܝܟ ܕܠܢ ܕܝܠܢ ܕܐܝܬܝܢ ܗܕܡܘܗܝ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܡܛܠ ܓܝܪ ܕܙܥܘܪܝܢ‬ ‫ܗܘܝܢ ܘܡܚܝܠܝܢ ܗܘܝܢ ܐܦ ܣܢܝܩܝܢ ܗܘܝܢ‪ .‬ܐܬܒܣܪ ܡܠܬܐ ܐܠܗܐ ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܘܟܕ‬ ‫ܗܘܐ ܒܪܢܫܐ‪ .‬ܙܥܪ ܘܐܬܡܚܠ‪ .‬ܟܕ ܐܝܬܘܗܝ ܪܒܐ ܘܚܝܠܬܢܐ ܒܟܝܢܗ ܐܝܟܢܐ ܕܟܕ ܢܪܒܐ‪.‬‬ ‫ܢܪܒܐ ܠܢ‪ .‬ܟܕ ܢܬܚܝܠ܆ ܢܚܝܠ ܠܢ‪ .‬ܘܗܟܢܐ ܢܡܠܐ ܣܢܝܩܘܬܢ ܡܢ ܡܠܝܘܬܗ‪ .‬ܟܕ ܼܗܘ ܠܐ‬ ‫̈‬ ‫ܠܥܒܕܐ ܘܡܬܩܢ ܗܘܐ ܠܗܘܢ‬ ‫ܚܣܪ ܡܢ ܡܠܝܘܬܗ‪ .‬ܘܐܟܙܢܐ ܕܟܕ ܒܪܐ ܗܘܐ ܐܒܐ‬ ‫̈‬ ‫ܒܥܒܕܐ ܘܥܡܗܘܢ ܡܬܬܩܢܐ ܗܘܬ‪ .‬ܗܟܢܐ ܘܟܕ ܪܒܐ‬ ‫ܒܚܟܡܬܗ‪ .‬ܚܟܡܬܗ ܠܗ ܒܗܘܢ‬ ‫̈‬ ‫ܕܥܒܕܐ ̇ܗܢܘܢ‬ ‫ܗܘܐ ܒܚܟܡܬܗ ܘܒܛܝܒܘܬܐ‪ .‬ܠܘ ܠܢܦܫܗ ܪܒܐ ܗܘܐ‪ .‬ܐܠܐ ܠܬܘܪܨܗܘܢ‬ ‫)‪ (fol. 36r‬ܕܐܬܒܝܐܘ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܐܝܟܢܐ ܕܣܡ ܕܘܝܕ ܛܝܒܘܬܐ ܠܘܬ‬ ‫̈‬ ‫ܕܥܒܕܐ‪.‬‬ ‫ܬܘܩܢܗܘܢ‬ ‫ܗܟܢܐ ܣܡ ܛܝܒܘܬܐ ܠܘܩܐ ܠܘܬ ܬܘܪܨܗܘܢ‪ .‬ܠܘܬ ܬܘܩܢܗܘܢ ܡܢ ܐܡܪ ܕܘܝܕ‪» .‬ܕܐܢܐ‬ ‫ܐܡܪܬ ܕܥܠܡܐ‪ .‬ܒܛܝܒܘܬܐ ܢܬܒܢܐ‪ «.‬ܠܘܬ ܬܘܪܨܗܘܢ ܕܝܢ‪ .‬ܐܡܪ ܠܘܩܐ‪» .‬ܕܝܫܘܥ ܪܒܐ‬ ‫̈‬ ‫ܒܥܒܕܐ ܐܬܚܙܝܬ ܛܝܒܘܬܐ ܘܠܘ ܒܐܒܐ‪.‬‬ ‫ܗܘܐ ܒܛܝܒܘܬܐ‪ «.‬ܘܐܟܙܢܐ ܕܬܡܢ ܒܗܘܢ‬ ‫̈‬ ‫ܕܥܒܕܐ ܐܬܚܙܝܬ ܛܝܒܘܬܐ ܘܠܘ ܒܝܫܘܥ‪.‬‬ ‫ܗܟܢܐ ܗܪܟܐ‪ .‬ܒܚܘܕܬܐ‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܟܠ ܒܪܢܫܐ ܕܪܒܐ ܗܘ ܒܩܘܡܬܗ ܘܒܚܘܫܒܘܗܝ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܡܣܬܝܟܐ ܬܪܒܝܬܗ‪ .‬ܝܫܘܥ ܕܝܢ ܠܘ ܗܟܢܐ‪.‬‬ ‫ܓܠܝܢܐ‬ ‫ܘܡܩܒܠܝ‬ ‫ܕܢܒܝܐ‬ ‫ܡܫܘܚܬܐ‬ ‫ܐܠܐ ܠܘܬ ̇ܗܝ ܕܬܬܥܠܐ ܘܬܬܝܕܥ ܫܘܝܘܬܗ ܕܥܡ ܐܒܐ ܪܗܛܐ ܗܘܬ ܬܪܒܝܬܗ‪.‬‬ ‫ܢܬܝܕܥ ܗܘ ܡܐ ܕܐܝܬܘܗܝ ܗܘܐ ܡܢ ܩܕܡ ܕܢܬܒܣܪ‪ .‬ܘܡܛܠܗܕܐ ܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܢܬܝܕܥ ܘܢܬܓܠܐ‪ .‬ܕܚܝܠܐ ܗܘ ܕܐܠܗܐ‪ .‬ܘܡܛܠܗܕܐ ܪܒܐ ܗܘܐ ܒܚܟܡܬܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܢܬܓܠܐ ܘܢܬܝܕܥ܆ ܕܚܟܡܬܐ ܗܘ ܕܐܠܗܐ‪ .‬ܘܡܛܠ ܕܠܘܬ ܗܕܐ ܚܝܪܐ ܗܘܬ‬ ‫ܬܪܒܝܬܗ‪ .‬ܟܕ ܐܫܬܡܠܝܬ ܬܪܒܝܬܗ‪ .‬ܐܡܪ ܦܐܘܠܘܣ ܡܛܠܬܗ» ܕܡܫܝܚܐ ܚܝܠܐ‬ ‫ܘܚܟܡܬܐ ܕܐܠܗܐ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ܡܗܦܟܝܢ ܗܢܘܢ ܗ̈ܪܛܝܩܘ ܘܐܡܪܝܢ‪ .‬ܐܝܟܢܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪.‬‬ ‫ܘܐܡܪܝܢܢ ܕܪܒܐ ܗܘܐ ܕܝܢ ܘܡܬܚܝܠ ܒܪܘܚܐ ܝܕܥܝܢܢ ܘܕܡܢܘ ܐܝܬܘܗܝ ̇ܗܘ ܕܪܒܐ‬ ‫ܘܡܬܚܝܠ ܒܪܘܚܐ ܝܕܥܝܢܢ‪ .‬ܘܕܚܠܦ ܡܢܘ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ ܝܕܥܝܢܢ‪ .‬ܐܠܐ‬ ‫ܕܐܝܟܢܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܗܘܐ ܛܝܒܘܬܐ‪ .‬ܠܐ ܝܕܥܝܢܢ‪.‬‬ ‫̈‬ ‫ܘܗܝ ܕܐܬܒܛܢ ܕܠܐ ܙܘܘܓܐ‪̇ .‬‬ ‫ܕܗܝ ܕܗܘܐ ܒܣܪܐ ̇‬ ‫ܐܝܟܢܐ ̇‬ ‫ܛܒܥܐ‬ ‫ܘܗܝ ܕܐܬܝܠܕ ܟܕ ܢܛܝܪܝܢ‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܕܝܠܕܬܗ ܝܕܥܝܢܢ‪ .‬ܐܠܐ ܕܐܝܟܢܐ ܗܘܐ ܒܣܪܐ ܘܕܐܝܟܢ ܐܬܒܛܢ ܕܠܐ ܙܘܘܓܐ‪ .‬ܘܕܐܝܟܢܐ‬ ‫ܩܘܝܬ ܼܗܝ ܝܠܕܬܗ ܒܬܘܠܬܐ ܡܢ ܒܬܪ ܕܝܠܕܬܗ‪ .‬ܠܐ ܝܕܥܝܢܢ‪.‬‬

‫)‪» (2:40‬ܘܛܠܝܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‬ ‫ܕܐܠܗܐ ܐܝܬ ܗܘܐ ܥܠܘܗܝ« ̄ܗ‪ :‬ܐܕܡ ܡܢ ̇ܗܘ ܩܕܡܝܐ ܡܫܡܠܝܐ ܒܪܝܗܝ ܗܘܐ‬ ‫̈‬ ‫ܕܒܐܝܕܝܐ ܕܐܠܗܐ ܐܬܓܒܠ‪ .‬ܘܒܕܓܘܢ ܡܫܡܠܝ ܗܘܐ ܒܦܓܪܗ‬ ‫ܐܠܗܐ‪ .‬ܐܝܟ ܐܝܢܐ‬ ‫̇‬ ‫ܐܦ ܒܢܦܫܗ‪ .‬ܒܚܝܠܐ ܕܛܝܒܘܬܐ ܕܪܘܚܐ ܒܦܓܪܗ ܡܢ‪ .‬ܒܗܝ ܕܐܝܬܘܗܝ ܗܘܐ ܒܪ ܬܠܬܝܢ‬ ‫̈‬ ‫̈‬ ‫ܕܡܘܙܓܐ‪ .‬ܒܢܦܫܗ‬ ‫̈‬ ‫ܟܐܒܐ ܘܠܐ ܟܘ̈ܪܗܢܐ‪ .‬ܘܠܐ ܫܘܚܠܦܐ‬ ‫ܫܢܝܢ‪ .‬ܟܕ ܠܐ ܡܫܠܛܝܢ ܒܗ‬ ‫̇‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܓܝܪ‪ .‬ܒܗܝ ܕܡܠܐ ܗܘܐ ܚܟܡܬܐ ܪܘܚܢܝܬܐ‪ .‬ܕܒܗ ܣܡ ܫܡܗܐ ܠܟܠܗ ܚܝܘܬܐ ܘܒܥܝܪܐ‬ ‫̈‬ ‫̇‬ ‫ܒܟܝܢܐ‪ .‬ܒܚܝܠܐ ܕܝܢ ܕܪܘܚܐ‬ ‫ܕܒܗ ܬܘܒ ܚܙܐ ܗܘܐ ܠܬܐܘܪܝܐ ܪܘܚܢܝܬܐ ܕܐܝܬ‬ ‫ܘܦܪܚܬܐ‪.‬‬ ‫ܼܿ‬ ‫̇‬ ‫ܡܫܡܠܝ )‪ (fol. 36v‬ܗܘܐ ܒܗܝ ܕܐܬܢܒܝ ܡܛܠ ܚܘܐ ܘܐܡܪ‪» .‬ܕܗܕܐ ܬܬܩܪܐ ܐܢܬܬܐ‪.‬‬ ‫ܡܛܠ ܕܡܢ ܓܒܪܐ ܢܣܝܒܐ‪ .‬ܡܛܠܗܢܐ ܢܫܒܘܩ ܓܒܪܐ ܠܐܒܘܗܝ ܘܠܐܡܗ ܘܢܩܦ‬ ‫ܠܐܢܬܬܗ« ܘܕܫܪܟܐ‪ .‬ܒܛܝܒܘܬܐ ܕܝܢ ܬܘܒ ܡܫܡܠܝ ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܡܬܟܚܕܝܢ ܗܘܘ ܡܢܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܚܝܘܬܐ ܘܒܥܝܪܐ ܘܡܫܬܥܒܕܝܢ ܗܘܘ ܠܗ‪ .‬ܡܕܝܢ ܟܕ ܒܪܝܗܝ ܐܠܗܐ‬ ‫ܘܓܢܣܐ‬ ‫ܟܝܢܐ‬ ‫ܠܐܕܡ‪ .‬ܒܗܠܝܢ ܐܪܒܥ ܡܫܡܠܝ ܗܘܐ ܒܦܓܪܗ ܘܒܢܦܫܗ‪ .‬ܘܒܚܝܠܐ ܘܒܛܝܒܘܬܐ ܕܪܘܚܐ‪.‬‬ ‫ܘܟܕ ܚܛܐ ܘܥܒܪ ܥܠ ܦܘܩܕܢܐ‪ .‬ܐܘܒܕ ܐܢܝܢ ܠܗܠܝܢ ܿ‬ ‫ܘܥܠ ܥܠܘܗܝ ܚܠܦܝܗܝܢ ܐܚ�ܢܝܬܐ‬ ‫ܼ‬ ‫ܿ‬ ‫̇‬ ‫»ܕܡܣܓܝܘ‬ ‫ܝ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܕܦܓܪܗ‬ ‫ܡܢ‬ ‫ܚܘܠܡܢܐ‬ ‫ܒܓܙܪ ܕܝܢܐ ܕܐܠܗܐ ܕܡܛܠ ܚܛܝܬܐ‪ .‬ܘܚܠܦ‬ ‫ܼ‬ ‫̇‬ ‫̈‬ ‫ܟܐܒܝܟܝ‪ «.‬ܘܚܠܦ ܚܟܡܬܐ ܕܡܠܝܐ ܗܘܬ ܢܦܫܗ‪ .‬ܗܝ »ܕܡܢ ܥܦܪܐ ܐܢܬ‬ ‫]ܐ[ܣܓܐ‬ ‫̇‬ ‫ܘܠܥܦܪܐ ܬܗܦܘܟ‪ «.‬ܘܚܠܦ ܚܝܠܐ ܕܪܘܚܐ ܕܐܝܬ ܗܘܐ ܠܗ‪ .‬ܗܝ ܕܐܫܬܩܠ ܪܘܚܐ ܩܕܝܫܐ‬ ‫̈‬ ‫ܒܐܢܫܐ ܠܥܠܡ‪ «.‬ܘܚܠܦ ܛܝܒܘܬܐ ܕܐܝܬ ܗܘܬ‬ ‫ܡܢܗ‪ .‬ܐܝܟ ̇ܗܝ »ܕܠܐ ܬܥܡܪܝ ܪܘܚܝ‬ ‫̈‬ ‫ܚܝܘܬܐ ̈‬ ‫̇‬ ‫ܥܠܗܝ ܕܕܚܠ ܡܢ ̈‬ ‫̈‬ ‫ܚܒܠܬܐ‪ .‬ܗܢܝܢ ܕܡܢ ܩܕܝܡ ܕܚܠܢ ܗܘܝ ܡܢܗ‪ .‬ܘܡܛܠ‬ ‫ܥܠܘܗܝ܆‬ ‫̈‬ ‫‪141‬‬ ‫ܕܐܬܬܪܝܡ ܡܢ ܗܠܝܢ ܛܒܬܐ ܡܢ ܟܝܢܐ ܐܢܫܝܐ ܡܛܠ ܚܛܝܬܗ ܕܐܕܡ‪ .‬ܟܕ ܗܘܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܟܕ ܐܝܠܝܢ‬ ‫ܐܠܗܐ ܡܠܬܐ ܒܪܢܫܐ‪ .‬ܨܒܐ ܐܠܗܐ ܕܢܦܢܐ ܐܢܝܢ ܠܗܠܝܢ‬ ‫̈‬ ‫ܕܐܬܝܗܒܝ ܠܐܕܡ ܒܒܪܝܬܗ‪ .‬ܩܢܐ ܐܢܝܢ ܝܫܘܥ ܒܡܬܓܫܡܢܘܬܗ ܕܐܝܬܘܗܝ ܐܕܡ‬ ‫ܬܪܝܢܐ‪ .‬ܘܟܕ ܐܬܝܠܕ ܡܢ ܒܬܘܠܬܐ‪ .‬ܪܒܐ ܗܘܐ ܒܩܘܡܬܐ ܘܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‬ ‫ܘܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‪ .‬ܗܠܝܢ ܕܐܘܒܕ ܐܢܝܢ ܐܕܡ‪.‬‬ ‫̈‬ ‫ܐܢܕܝܢ ܡܗܦܟ ܐܢܫ ܘܐܡܪ‪ .‬ܕܡܛܠ ܡܢܐ ܐܕܡ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܠܬܝܢ ܫܢܝܢ ܩܒܠ ܐܢܝܢ‬ ‫ܠܗܠܝܢ܇ ܘܡܫܝܚܐ ܠܘ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ ܩܒܠ ܐܢܝܢ‪ .‬ܐܠܐ ܡܢ ܫܘܪܝ ܬܪܒܝܬܗ‬ ‫ܟܕ ܐܝܬܘܗܝ ܛܠܝܐ‪ .‬ܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܠܘ ܟܕ ܠܐܕܡ ܒܠܚܘܕ ̇ܗܘ ܕܐܬܒܪܝ ܒܪ ܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ‬ ‫ܦܢܝ ܘܝܗܒ ܐܢܝܢ‪ .‬ܐܠܐ ܘܠܟܠܗ ܟܝܢܐ ܐܢܫܝܐ‪ .‬ܘܡܛܠܗܕܐ ܫܪܝ ܡܢ ܩܘܡܬܐ ܩܕܡܝܬܐ‬ ‫̈‬ ‫ܩܘܡܬܐ‪ .‬ܥܕܡܐ ܕܡܛܠ ܠܩܘܡܬܐ ̇ܗܝ ܕܬܠܬܝܢ ̈‬ ‫ܫܢܝܢ‪ .‬ܐܝܟܢܐ ܕܠܐ‬ ‫ܕܝܠܢ‪ .‬ܘܚܙܩ ܒܟܠܗܝܢ‬ ‫̈‬ ‫ܠܗ ܐܝܟ ܕܠܚܡ ܠܗ‪̇.‬‬ ‫ܘܢܬܪܨܝܗ‪ .‬ܘܢܬܠ ̇‬ ‫̇‬ ‫ܩܘܡܬܐ ܕܝܠܢ ܕܠܐ ܥܒܪ ܒܗ̇‬ ‫ܬܦܘܫ ܘܠܐ ܚܕܐ ܡܢ‬ ‫ܫܢܝܢ‪ .‬ܘܐܩܝܡܗ ܠܓܢܣܐ ܐܢܫܝܐ‪̇ .‬‬ ‫ܥܕܡܐ ܕܗܘܐ ܒܪ ܬܠܬܝܢ ̈‬ ‫ܒܗܝ ܡܫܘܚܬܐ ܩܕܡܝܬܐ‬ ‫̈‬ ‫ܕܒܪܝܬܗ ܕܐܕܡ‪ .‬ܡܕܝܢ ܗܠܝܢ ܗ̈ܪܣܝܘܛܐ ܐܦܢ ܒܡܚܝܠܬܐ ܡܬܟܫܠܝܢ ܒܗ‪ .‬ܗܢܝܢ ܐܝܬܝܗܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܐܝܕܝܗܝܢ‬ ‫ܠܒܢܝܢܫܐ‬ ‫ܕܡܘܕܥܢ ܥܠ ܪܒܘܬܐ ܕܐܝܩܪܐ ܕܐܬܦܢܝ‬ ‫)‪» (2:40‬ܛܠܝܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ )‪ (fol. 37r‬ܘܡܬܡܠܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ]ܓـ[ܝܪ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܘܥܡܕܝܢ‪̈ .‬‬ ‫ܐܚܐ‬ ‫ܕܐܠܗܐ ܐܝܬ ܗܘܐ ܥܠܘܗܝ‪̄ «.‬ܗ‪:‬‬ ‫̈‬ ‫ܘܒܢܝܐ ܕܐܒܘܗܝ ܫܡܝܢܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪» .‬ܕܠܐ ܝܕܥܝܢ‬ ‫ܐܢܘܢ ܕܡܫܝܚܐ‬ ‫̈‬ ‫ܐܢܬܘܢ܆ ܕܦܓ�ܝܟܘܢ ܗܕܡܐ ܐܢܘܢ ܕܡܫܝܚܐ‪ «.‬ܡܕܝܢ ܟܕ ܪܒܐ ܗܘܐ ܝܫܘܥ‬ ‫‪.‬ܕܐܬܬܪ̈ܝܡܢ ‪Because of scribal error, it was written‬‬

‫‪141‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܒܩܘܡܬܐ‪ .‬ܠܢ ܕܐܝܬܝܢ ̈‬ ‫ܗܕܡܘܗܝ ܡܪܒܐ ܗܘܐ ܒܩܘܡܬܐ ܪܘܚܢܝܬܐ‪ .‬ܘܟܕ ܡܬܚܝܠ‬ ‫̈‬ ‫ܡܚܝܠܐ ܡܚܝܠ ܗܘܐ‪ .‬ܘܟܕ ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܠܢ‬ ‫ܗܘܐ ܒܪܘܚܐ‪ .‬ܠܢ ܕܐܝܬܝܢ ܗܘܝܢ‬ ‫̈‬ ‫ܣܟܠܐ ܡܚܟܡ ܗܘܐ‪ .‬ܘܒܛܝܒܘܬܐ ܕܐܠܗܐ ܕܐܝܬ ܗܘܬ ܥܠܘܗܝ܆ ܠܢ‬ ‫ܕܐܝܬܝܢ ܗܘܝܢ‬ ‫̇‬ ‫ܡܫܟܢ ܗܘܐ ܛܝܒܘܬܐ ܚܠܦ ܛܝܒܘܬܐ‪ .‬ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪» .‬ܚܠܦ ܛܝܒܘܬܐ« ܗܝ‬ ‫ܕܐܘܒܕ ܐܕܡ‪ .‬ܝܗܒ ܠܢ »ܛܝܒܘܬܐ« ܕܣܝܡܬ ̈‬ ‫ܒܢܝܐ‪ .‬ܘܚܠܦ ܛܝܒܘܬܐ ܕܢܡܘܣܐ‪ .‬ܫܟܢ ܠܢ‬ ‫ܛܝܒܘܬܐ ܕܐܘܢܓܠܝܘܢ‪ .‬ܐܝܟܢܐ ܓܝܪ ܕܡܛܠܬܢ ܗܘܐ ܒܪܢܫܐ‪ .‬ܗܟܢܐ ܘܡܛܠܬܢ ܣܒܠ‬ ‫ܗܠܝܢ‪ .‬ܕܠܢ ܢܬܠ ܐܢܝܢ‪.‬‬

‫)‪» (2:40‬ܛܠܝܐ ܕܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‬ ‫ܕܐܠܗܐ ܐܝܬ ܗܘܬ ܥܠܘܗܝ« ̄ܗ‪ :‬ܗ̈ܪܛܝܩܘ ܡܢ ܐܡܪܝܢ‪ .‬ܕܡܛܠ ܐܚ�ܢܐ ܣܒܠ ܗܘܐ‬ ‫̈‬ ‫ܦܘܫܩܝܗܘܢ‪ .‬ܗܫܐ ܕܝܢ܆ ܐܝܟܢܐ ܡܦܫܩܝܢ ܐܢܬܘܢ ܠܗܝܢ ܥܠ‬ ‫ܝܫܘܥ ܠܗܠܝܢ‪ .‬ܫܡܥܢܢ‬ ‫ܩܢܘܡܗ ܕܝܠܗ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܦ ܥܠ ܩܢܘܡܗ ܕܝܫܘܥ‪ .‬ܗܟܢܐ ܡܦܫܩܝܢܢ ܠܗܝܢ‪.‬‬ ‫ܟܕ ܩܕܡܐܝܬ ܐܡܪܝܢܢ ܕܡܢܘ ܐܝܬܘܗܝ ܗܘܐ ܗܢܐ ܛܠܝܐ‪ .‬ܕܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪.‬‬ ‫ܘܡܬܡܠܐ ܚܟܡܬܐ‪ .‬ܠܘ ܒܪܢܫܐ ܟܝܢܝܐ ̇ܗܘ ܕܡܢ ܡܪܝܡ ܐܝܟ ܕܐܡܪܝܢ ܐܢܬܘܢ ܐܘ‬ ‫̈‬ ‫ܒܟܬܒܐ ܠܐ ܟܬܝܒ‪ .‬ܠܐ ܓܝܪ ܐܝܬ ܟܬܒܐ ܕܐܡܪ ܒܪܢܫܐ ܕܡܢ‬ ‫ܗ̈ܪܛܝܩܘ‪ .‬ܗܐ ܓܝܪ‬ ‫ܡܪܝܡ‪ .‬ܘܠܐ ܒܪܢܫܗ ܕܡܠܬܐ‪ .‬ܐܠܐ ܐܝܬܘܗܝ ܚܝܠܗ ܕܥܠܝܐ‪ .‬ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‬ ‫ܠܡܪܝܡ‪ .‬ܘܐܝܬܘܗܝ ܡܠܬܐ ܕܗܘܐ ܒܣܪܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܘܐܝܬܘܗܝ ܒܪܗ ܕܐܠܗܐ‬ ‫ܕܗܘܐ ܡܢ ܐܢܬܬܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܡܕܝܢ ܐܠܗܐ ܡܠܬܐ ܕܗܘܐ ܒܪܢܫܐ‬ ‫ܘܐܬܝܠܕ ܡܢ ܒܬܘܠܬܐ ܘܗܘܐ ܛܠܝܐ‪ .‬ܗܘ ܐܝܬܘܗܝ ܕܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‬ ‫ܘܡܬܡܠܐ ܚܟܡܬܐ‪.‬‬ ‫)‪» (2:40‬ܛܠܝܐ ܕܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ‪ .‬ܘܡܬܡܠܐ ܚܟܡܬܐ‪ .‬ܘܛܝܒܘܬܐ‬ ‫ܕܐܠܗܐ ܐܝܬ ܗܘܐ ܥܠܘܗܝ« ̄ܗ‪ :‬ܐܪܒܥ ܗܟܝܠ ܣܡ ܥܠܘܗܝ‪̇ .‬ܗܝ ܕܪܒܐ ܗܘܐ ̇‬ ‫ܘܗܝ‬ ‫̇‬ ‫ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪̇ .‬‬ ‫ܘܗܝ ܕܐܝܬ ܗܘܬ ܥܠܘܗܝ‬ ‫ܘܗܝ ܕܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪.‬‬ ‫ܛܝܒܘܬܐ ܕܐܠܗܐ‪.‬‬ ‫ܩܕܡܐܝܬ ܡܢ ܐܡܪܝܢܢ ܡܛܠ ̇ܗܝ ܕܪܒܐ ܗܘܐ‪ .‬ܗܟܢܐ ܡܟܝܠ ܩܒܠ ܥܠܘܗܝ ܡܠܬܐ‬ ‫ܐܠܗܐ ܕܢܬܓܫܡ ܒܟܪܣܐ ܕܒܬܘܠܬܐ ܘܢܗܘܐ ܒܪܢܫܐ‪ .‬ܪܒܐ ܗܘܐ ܒܓܘ ܟܪܣܐ‬ ‫̈‬ ‫̈‬ ‫ܕܐܡܗܬܐ ܕܝܠܗܘܢ‪.‬‬ ‫ܐܢܫܝܐ ܒܟ�ܣܬܐ‬ ‫ܒܡܬܓܫܡܢܘܬܗ‪ .‬ܐܝܟ )‪ (fol. 37v‬ܕܪܒܝܢ ܦܓ�ܐ‬ ‫̇‬ ‫ܘܡܢ ܒܬܪ ܕܐܬܝܠܕ ܪܒܐ ܗܘܐ ܒܐܝܕܐ ܒܐܝܕܐ‪ .‬ܟܕ ܒܙܒܢ ܡܢ ܥܘܠܐ ܗܘܐ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܥܕܡܐ ܕܡܛܐ‬ ‫ܘܒܙܒܢ ܕܝܢ ܫܒܪܐ‪ .‬ܘܒܬܪܟܢ ܛܠܝܐ‪ .‬ܘܬܘܒ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܘܡܛܠ ܕܫܪܝܪܐܝܬ ܐܬܓܫܡ ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܐܬܪܒܝ‬ ‫ܠܡܫܘܚܬܐ ܕܬܠܬܝܢ‬ ‫̈‬ ‫̈‬ ‫ܫܪܝܪܐܝܬ ܘܥܒܪ ܒܟܠܗܝܢ ܩܘܡܬܐ ܘܡܘܫܚܬܐ‪ .‬ܥܕܡܐ ܕܡܛܐ ܠܩܘܡܬܐ ܕܬܠܬܝܢ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܒܪܡ ܠܘ ܐܝܟ ܒܪܢܫܐ ܫܚܝܡܐ ܘܟܝܢܝܐ ܪܒܐ ܗܘܐ‪ .‬ܐܠܐ ܐܝܟ ܐܠܗܐ‬ ‫ܡܓܫܡܐ‪ .‬ܘܠܘ ܡܢܗ ܕܡܘܠܕܐ ܫܡܠܝܗ ܠܦܓܪܗ ܒܩܘܡܬܐ ܡܫܡܠܝܬܐ‪ .‬ܐܠܐ ܫܒܩܗ‬ ‫ܕܢܩܒܠ ܬܪܒܝܬܐ ܘܬܘܣܦܬܐ ܒܩܠܝܠ ܩܠܝܠ‪ .‬ܐܝܟܢܐ ܕܢܘܕܥ܆ ܕܫܪܝܪܐܝܬ ܗܘܐ ܒܪܢܫܐ‬ ‫ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܘܢܙܓܘܪ ܠܐܝܠܝܢ ܕܐܡܪܝܢ ܕܦܓܪܐ ܡܢ ܫܡܝܐ ܢܚܬ ܠܗ‪ .‬ܘܠܗܢܘܢ‬ ‫ܕܐܡܪܝܢ ܕܒܦܢܛܣܝܐ ܘܗܓܓܘܬܐ ܐܬܚܙܝ‪ .‬ܘܗܠܝܢ ܡܢ ܥܠ ̇ܗܝ ܕܪܒܐ ܗܘܐ ܒܩܘܡܬܐ‪.‬‬ ‫ܡܢ ܩܕܡ ܕܝܢ ܕܡܦܫܩܝܢܢ ̇‬ ‫ܠܗܝ ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪ .‬ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܕܡܢܘ ܐܝܬܘܗܝ‬ ‫̇‬ ‫̇ܗܘ ܕܩܒܠܗ ܠܪܘܚܐ ܩܕܝܫܐ‪ .‬ܘܐܡܬܝ ܘܐܝܟܐ ܩܒܠܗ‪ .‬ܠܘ ܓܝܪ ܒܪܢܫܐ ܗܘ ܕܡܢ ܡܪܝܡ‬ ‫ܩܒܠܗ ܠܪܘܚܐ‪ .‬ܘܐܦܠܐ ܒܪܢܫܗ ܕܡܠܬܐ‪ .‬ܐܝܟ ܕܐܡܪܝܢ ܗ̈ܪܛܝܩܘ‪ .‬ܠܐ ܓܝܪ ܒܪܢܫܐ ܕܡܢ‬ ‫̈‬ ‫ܒܟܬܒܐ ܘܐܦܠܐ ܒܪܢܫܐ ܕܡܠܬܐ‪ .‬ܐܠܐ »ܕܡܠܬܐ ܒܣܪܐ ܗܘܐ« ܟܬܝܒ‪.‬‬ ‫ܡܪܝܡ ܟܬܝܒ‬ ‫»ܘܫܕܪ ܐܠܗܐ ܠܒܪܗ ܘܗܘܐ ܡܢ ܐܢܬܬܐ« ܟܬܝܒ‪ .‬ܡܕܝܢ ܠܘ ܒܪܢܫܐ ܩܒܠܗ ܠܪܘܚܐ‪.‬‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܩܒܠܗ‪ .‬ܐܠܐ ̇‬ ‫ܐܠܐ ܡܠܬܐ ܐܠܗܐ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܟܕ ܠܘ ̇‬ ‫ܒܗܝ‬ ‫ܕܗܘܐ ܒܪܢܫܐ‪̇ .‬‬ ‫ܒܗܝ ܓܝܪ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܒܪ ܟܝܢܗ ܕܪܘܚܐ ܐܝܬܘܗܝ‪ .‬ܘܝܗܘܒܗ‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܕܪܘܚܐ‪ .‬ܐܠܐ ̇‬ ‫ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ ܩܒܠܗ‪.‬‬ ‫ܘܟܕ ܩܒܠܗ‪ .‬ܐܡܬܝ ܘܐܝܟܐ ܩܒܠܗ‪ .‬ܠܘ ܒܬܪ ܡܬܓܫܡܢܘܬܐ ܩܒܠܗ‪ .‬ܕܠܐ ܢܣܬܒܪ ܕܐܝܟ‬ ‫ܕܠܗ ܡܩܒܠ ܠܗ‪ .‬ܐܠܘ ܓܝܪ ܒܬܪ ܕܗܘܐ ܒܪܢܫܐ ܩܒܠܗ‪ .‬ܠܗ ܡܬܒܥܐ ܗܘܐ ܪܘܚܐ‪ .‬ܘܠܘ‬ ‫ܠܢ‪ .‬ܘܐܝܟ ܟܠܢܫ ܡܩܒܠ ܗܘܐ ܠܗ‪ .‬ܘܠܘ ܐܝܟ ܕܩܒܠܗ ܗܘ‪ .‬ܐܠܐ ܩܒܠܗ ܠܪܘܚܐ‪̇ .‬‬ ‫ܒܗ‬ ‫ܒܡܬܓܫܡܢܘܬܗ ܒܓܘ ܟܪܣܐ ܕܒܬܘܠܬܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܐܡܪ ܡܠܐܟܐ‬ ‫ܠܡܪܝܡ‪» .‬ܕܪܘܚܐ ܕܩܘܕܫܐ ܢܐܬܐ‪ .‬ܘܚܝܠܗ ܕܥܠܝܐ ܢܓܢ ܥܠܝܟܝ‪ «.‬ܘܡܢ ̇ܗܝ ܕܐܡܪ‬ ‫ܕܗܘ ܕܐܬܝܠܕ ̇‬ ‫ܠܝܘܣܦ‪̇ .‬‬ ‫ܒܗ‪ .‬ܡܢ ܪܘܚܐ ܗܘ ܕܩܘܕܫܐ‪ .‬ܐܬܐ ܕܝܢ ܚܝܠܗ ܕܥܠܝܐ ܠܘܬ‬ ‫̇‬ ‫ܒܬܘܠܬܐ ܘܥܡܗ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܐܝܟ ܡܠܬܗ ܕܡܠܐܟܐ‪ .‬ܘܒܟܪܣܗ ܕܒܬܘܠܬܐ ܗܘܐ‬ ‫ܚܝܠܗ ܕܥܠܝܐ ܒܪܢܫܐ‪ .‬ܟܕ ܓܫܡܗ )‪ (fol. 38r‬ܗܘ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܩܒܠܗ ܓܝܪ ܠܪܘܚܐ‬ ‫̇‬ ‫ܒܟܪܣܗ ܕܒܬܘܠܬܐ܆ ܐܝܟܢܐ ܕܢܬܠܝܘܗܝ ܠܢ ܒܟܪܣܐ ܕܡܥܡܘܕܝܬܐ‪ .‬ܘܡܛܠ‬ ‫ܕܩܘܕܫܐ‬ ‫̈‬ ‫ܕܗܘܐ ܠܢ ܗܘ ܪܝܫܐ ܘܗܕܡܐ ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪ .‬ܗܘܝܢܢ ܠܗ ܚܢܢ ܗܕܡܐ ܒܟܪܣܐ‬ ‫ܕܡܥܡܘܕܝܬܐ‪ .‬ܟܕ ܠܪܘܚܐ ̇ܗܘ ܕܩܒܠ ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪ .‬ܝܗܒܗ ܠܢ‪ .‬ܒܟܪܣܐ‬ ‫ܕܡܥܡܘܕܝܬܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܟܢܐ ܕܟܕ ܓܒܠܗ ܐܠܗܐ ܠܐܕܡ‪ .‬ܣܡ ܪܘܚܐ ܒܓܒܝܠܬܗ‪ .‬ܗܟܢܐ‬ ‫ܐܬܚܠܛ ܪܘܚܐ ܒܡܬܓܫܡܢܘܬܗ ܕܡܠܬܐ ܐܠܗܐ‪ .‬ܘܐܝܟܢܐ ܕܫܢܝ ܪܘܚܐ ܡܢ ܐܕܡ‬ ‫ܼܿ‬ ‫ܒܦܪܕܝܣܐ ܟܕ ܚܛܐ‪ .‬ܗܟܢܐ ܝܗܒܗ ܠܢ ܡܫܝܚܐ ܒܡܥܡܘܕܝܬܐ‪ .‬ܟܕ ܐܙܕܕܩܢ ܒܗܝܡܢܘܬܐ‬ ‫ܕܒܗ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪.‬‬ ‫̇ܗܝ ܗܟܝܠ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܡܛܠ ܝܫܘܥ ܛܠܝܐ ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪ .‬ܗܕܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܕܪܘܚܐ ܩܕܝܫܐ ܡܚܝܠ ܗܘܐ ܠܗ ܒܐܣܟܝܡܐ ܕܬܪܒܝܬܗ‪ .‬ܐܦ ܒܠܘܓܠܓܐ‬ ‫̇‬ ‫̈‬ ‫ܕܒܗ‬ ‫ܕܚܘܫܒܘܗܝ‪ .‬ܥܕܡܐ ܕܡܛܐ ܠܡܫܘܚܬܐ ܕܩܘܡܬܐ ̇ܗܝ‬ ‫ܕܠܫܢܗ‪ .‬ܘܒܦܘܪܢܣܐ‬ ‫̇‬ ‫̇‬ ‫ܡܚܘܝܐ ܡܠܝܠܘܬܐ ܦܪܘܫܘܬܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܕܗܟܢܐ ܗܝ‪ .‬ܡܢ ܗܝ ܕܡܢ ܒܬܪ ܕܐܡܪ‬ ‫̈‬ ‫ܡܠܦܢܐ ܘܫܐܠ‬ ‫ܠܘܩܐ ܡܛܠܬܗ‪ .‬ܕܗܘܐ ܒܪ ܬܪܬܥܣ�ܐ ܘܣܠܩ ܠܗܝܟܠܐ܆ ܘܫܡܥ ܡܢ‬ ‫ܐܢܘܢ‪ .‬ܐܡܪ ܡܛܠܬܗ ܕܪܒܐ ܗܘܐ‪ .‬ܒܩܘܡܬܐ ܘܚܟܡܬܐ ܘܛܝܒܘܬܐ‪ .‬ܟܕ ܠܐ ܐܘܣܦ‬ ‫ܐܡܪ ܡܢ ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ܇ ܐܝܟ ܕܐܡܪ ܗܟܢܐ‪ .‬ܟܕ ܐܝܬܘܗܝ ܛܠܝܐ ܕܡܬܚܝܠ‬ ‫ܗܘܐ ܒܪܘܚܐ‪ .‬ܡܛܠ ܕܡܛܝ ܗܘܐ ܬܡܢ ܠܡܫܘܚܬܐ ̇ܗܝ ܕܡܕܒܪܐ ܠܗ ܡܠܝܠܘܬܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ܇ ܕܪܘܚܐ ܩܕܝܫܐ‬ ‫ܡܕܝܢ ܗܕܐ ܕܐܡܪ ܗܪܟܐ ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪ .‬ܗܕܐ‬ ‫ܡܚܝܠ ܗܘܐ ܠܗ ܒܐܣܟܝܡܐ ܕܬܪܒܝܬܗ‪ .‬ܘܒܠܘܓܠܓܐ ܕܠܫܢܗ‪ .‬ܐܦ ܒܦܘܪܢܣܐ‬ ‫̈‬ ‫ܕܚܘܫܒܘܗܝ‪ .‬ܘܒܐܣܟܝܡܐ ܿܡܢ ܕܬܪܒܝܬܗ ܟܕ ܡܬܚܝܠ ܗܘܐ ܘܡܫܬܘܫܛ ܗܘܐ ܠܗ‬ ‫ܒܩܘܡܬܐ ܒܐܝܕܐ ܒܐܝܕܐ‪ .‬ܒܠܘܓܠܓܐ ܓܝܪ ܕܠܫܢܗ‪ .‬ܟܕ ܦܫܝܛ ܗܘܐ ܠܗ ܒܩܠܝܠ‬ ‫̈‬ ‫̈‬ ‫ܒܚܘܫܒܐ ̈ܪܘܚܢܝܐ‬ ‫ܕܚܘܫܒܘܗܝ‪ .‬ܟܕ ܡܚܝܠ ܗܘܐ ܠܢܦܫܗ ܕܬܬܙܝܥܝ‬ ‫ܩܠܝܠ‪ .‬ܒܦܘܪܢܣܐ ܓܝܪ‬ ‫̈‬ ‫ܘܐܠܗܝܐ‪ .‬ܕܠܐ ܡܨܝܐ ܕܢܬܕܪܟܘܢ ܡܢ ܝܕܝܥܬܐ ܕܒܢܝܢܫܐ‪ .‬ܠܘ ܓܝܪ ̇‬ ‫̈‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ‬ ‫̇‬ ‫ܝܫܘܥ ܐܠܗܐ ܡܚܝܠ ܗܘܐ ܠܗ ܒܗܠܝܢ ܪܘܚܐ‪ .‬ܐܠܐ ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ‪.‬‬ ‫ܘܐܦ ܗܕܐ ܙܕܩ ܠܡܕܥ‪ .‬ܕܐܟܙܢܐ ܕܛܠܝܐ ܟܝܢܝܐ܆ ̇‬ ‫ܕܗܘܐ ܡܢ ܙܘܘܓܐ܆ ܠܟܡܐ ܓܝܪ‬ ‫ܕܡܬܪܒܐ ܘܡܫܬܘܫܛ ܒܩܘܡܬܗ܇ ܟܠܗ ܗܢܐ ܡܬܓܠܐ ܘܡܬܝܕܥ ܒܗ ܚܝܠܐ ܕܪܓܬܗ‬ ‫ܗܘܐ‪ .‬ܗܟܢܐ ܐܦ )‪ (fol. 38v‬ܝܫܘܥ ܡܛܠ ܕܐܬܓܫܡ ܡܢ‬ ‫ܕܙܘܘܓܐ‪ :‬ܡܛܠ ܕܡܢ ܙܘܘܓܐ ܼ‬ ‫ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܟܠ ܟܡܐ ܕܡܬܪܒܐ ܗܘܐ ܘܡܫܬܘܫܛ ܒܩܘܡܬܗ ܦܓܪܢܝܬܐ‪ .‬ܟܠܗ‬ ‫ܗܢܐ ܡܬܓܠܐ ܗܘܐ ܡܬܝܕܥ ܒܗ ܚܝܠܗ ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܘܐܟܙܢܐ ܕܩܘܡܬܐ ܕܦܓܪܗ‬ ‫̇‬ ‫̇‬ ‫ܘܒܗ ܪܒܝܐ ܗܘܬ‪ .‬ܘܠܘ ܟܕ ܬܘ‬ ‫ܡܢܗ‬ ‫ܗܝ‬ ‫ܣܦܬܐ ܕܩܘܡܬܐ ܐܚܪܬܐ ܕܡܢ ܠܒܪ‪ .‬ܗܟܢܐ ܐܦ ̇ܗܝ »ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ‪ «.‬ܠܘ‬ ‫ܒܬܘܣܦܬܐ ܕܪܘܚܐ ܕܡܢ ܠܐܒܪ ܡܩܒܠ ܗܘܐ ܠܗ ܡܬܚܝܠ ܗܘܐ‪ .‬ܐܠܐ ܗܘ ܡܢܗ ܘܒܗ‬ ‫ܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ ̇ܗܘ ܕܚܕܐ ܙܒܢ ܩܒܠܗ ܒܟܪܣܐ ܕܒܬܘܠܬܐ‪.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܬܘܒ ܕܝܢ ܒܙܢܐ ܐܚܪܢܐ ܐܡܪܝܢܢ‪ .‬ܕܡܬܚܝܠ ܗܘܐ ܒܪܘܚܐ ܗܟܢܐ‪ .‬ܡܬܚܝܠ ܗܘܐ ܕܝܢ‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ‬ ‫ܒܪܘܚܐ ܩܕܝܫܐ‪ .‬ܠܘܬ ̇ܗܝ ܕܢܫܬܡܥ ܠܐܒܐ ܘܢܥܒܕ ܨܒܝܢܗ‪ .‬ܘܢܛܪ ܟܠܗܘܢ‬ ‫ܕܡܛܠܬܗ ܐܬܐ ܟܕ ܠܘ ̇‬ ‫̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‬ ‫ܟܠܗ ܡܕܒܪܢܘܬܐ‬ ‫ܕܢܡܘܣܐ‪ .‬ܘܕܢܫܡܠܐ‬ ‫̇‬ ‫ܐܬܚܝܠ ܒܪܘܚܐ ܠܘܬ ܫܘܡܠܝܐ ܕܗܠܝܢ܇ ܐܠܐ ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ‪.‬‬ ‫ܢܐܡܪ ܕܝܢ ܗܫܐ‪ .‬ܥܠ ̇ܗܝ ܕܐܝܟܢܐ »ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ« ܘܐܝܕܐ ܚܟܡܬܐ‬ ‫ܡܬܡܠܐ‪ .‬ܕܐܝܟܢܐ ܕܝܢ ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܕܚܟܝܡܐ ܡܢ ܐܢܫ‬ ‫̈‬ ‫ܒܝܫܬܐ‪ .‬ܠܐ ܥܐܠܐ ܚܟܡܬܐ‪ .‬ܘܐܦܠܐ ܥܡܪܐ ܒܦܓܪܐ‬ ‫ܐܡܪ‪ .‬ܕܒܢܦܫܐ ܓܝܪ ܕܡܠܝܐ‬ ‫ܐܝܢܐ ܕܡܚܝܒ ܠܚܛܝܬܐ‪ .‬ܐܦ ܐܘܓܪܝܘܣ ܝܚܝܕܝܐ ܐܡܪ‪ .‬ܕܐܡܬܝ ܕܡܬܕܟܐ ܦܓܪܐ ܡܢ‬ ‫̈‬ ‫ܕܓܘܫܡܐ‪ .‬ܘܐܡܬܝ ܕܡܬܕܟܝܐ ܢܦܫܐ ܡܢ ̈‬ ‫̈‬ ‫ܚܫܐ‬ ‫ܚܫܐ ܕܒܣܪܐ‪ .‬ܡܬܡܛܐ ܠܬܐܘܪܝܐ‬ ‫̇‬ ‫̈‬ ‫ܕܝܠܗ‪ .‬ܡܬܡܛܝܐ ܠܬܐܘܪܝܐ ܕܠܐ ܓܫܘܡ‪ .‬ܘܐܡܬܝ ܕܡܬܕܟܐ ܗܘܢܐ ܡܢ ܚܫܐ‪.‬‬ ‫ܡܬܡܛܐ ܠܬܐܘܪܝܐ ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܝܫܘܥ ܠܘ ܗܟܢܐ‬ ‫ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܠܘ ܩܕܡܐܝܬ ܐܬܕܟܝ ܡܢ ̈‬ ‫ܚܫܐ‪ .‬ܘܒܬܪܟܢ ܐܬܡܠܝ‬ ‫̈‬ ‫ܚܟܡܬܐ‪ .‬ܠܐ ܓܝܪ ܐܫܬܠܛ ܒܗ‪ .‬ܘܠܐ ܚܕ ܡܢ ܚܫܐ ܕܒܪܢܫܐ ܥܬܝܩܐ ܣܟ‪ .‬ܐܝܟ ܕܗܘ‬ ‫ܐܡܪ‪» .‬ܕܡܢܘ ܡܢܟܘܢ ܡܟܣ ܠܝ ܥܠ ܚܛܝܬܐ‪» «.‬ܘܐܬܐ ܐܪܟܘܢܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܘܒܝ‬ ‫ܡܕܡ ܠܝܬ ܠܗ‪ «.‬ܘܐܝܟ ܕܐܡܪ ܢܒܝܐ ܡܛܠܬܗ‪» .‬ܕܥܘܠܐ ܠܐ ܥܒܕ‪ .‬ܘܢܟܠܐ ܠܐ ܐܫܬܟܚ‬ ‫̈‬ ‫ܒܣܦܘܬܗ‪ «.‬ܡܕܝܢ ܚܟܡܬܐ ܡܬܡܠܐ ܗܘܐ ܝܫܘܥ‪ .‬ܠܘ ܟܕ ܩܕܡ ܐܬܕܟܝ ܡܢ ̈‬ ‫ܚܫܐ‬ ‫̈‬ ‫ܐܟܘܬܢ‪ .‬ܐܠܐ ܟܕ ܐܝܬܘܗܝ ܕܟܝܐ‪ .‬ܕܠܐ ܡܬܘܡ ܐܬܛܘܫ ܒܚܫܐ ܕܚܛܝܬܐ‪ .‬ܘܡܥܝܢܐ‬ ‫ܕܕܟܝܘܬܐ ܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܙܕܩ ܕܢܥܩܒ ܕܡܢ ܐܝܟܐ ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܘܐܡܪܝܢܢ ܕܠܘ ܡܢ ܠܒܪ‬ ‫ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܠܐ ܝܠܦ ܣܦܪܐ‪ .‬ܘܐܦܠܐ ܐܬܕܪܫ‬ ‫ܒܣܘܥ�ܢܐ ܕܥܠܡܐ‪ .‬ܕܡܢܗܘܢ ܡܬܝܠܦܐ ‪ 142‬ܘܡܬܬܩܢܐ ܗܘܬ )‪ (fol. 39r‬ܚܟܡܬܐ‪.‬‬ ‫ܐܠܐ ܡܢ ܠܓܘ ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܘܡܢ ܐܝܬܘܬܗ ܢܣܒ ܗܘܐ ܚܟܡܬܐ‪ .‬ܘܡܠܐ‬ ‫̈‬ ‫ܚܘܫܒܐ ܕܡܬܓܫܡܢܘܬܗ‪.‬‬ ‫ܗܘܐ‬ ‫ܬܘܒ ܕܝܢ ܙܕܩ ܕܢܥܩܒ‪ .‬ܕܐܝܕܐ ܚܟܡܬܐ ܡܬܡܠܐ ܗܘܐ‪ .‬ܘܩܕܡܝܬ ܡܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܬ‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܝܕܥܬܐ ܕܢܗܝ�ܐ‪.‬‬ ‫ܝܕܥܬܐ ܡܕܡ ܢܦܫܢܝܬܐ ܕܚܫܚܐ ܠܩܝܘܡܘܬܗ ܕܥܠܡܐ ܗܢܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܢܝܐ ܩܪܝܢ ܠܗ ܐܣܛܪܘܢܘܡܝ‬ ‫ܘܟܘܟܒܐ ̇ܗܝ‬ ‫ܐܘܟܝܬ ܝܕܥܬܐ ܕܫܡܫܐ ܘܣܗܪܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܡܘܫܚܬܐ ܕܐܪܥܐ ܘܕܐܚ�ܢܝܬܐ ܕܝܘܢܝܐ ܩܪܝܢ ܠܗ ܓܐܘܡܛܪܝܐ‪ .‬ܘܝܕܥܬܐ‬ ‫ܘܝܕܥܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܢܝܢܐ ܘܚܘܫܒܢܐ‪ .‬ܗܕܐ ܕܡܬܩܪܝܐ ܐܪܝܬܡܐܛܝܩܝ ܘܝܕܥܬܐ ܘܠܚܡܘܬܐ ܕܩܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܩܝܢܬܐ܆ ܕܡܫܬܡܗܐ ܡܘܣܝܩܝ‪ .‬ܘܝܕܥܬܐ ܬܘܒ ܕܐܣܛܘܟܣܐ ܐܦ ܕܫܘܚܠܦܐ‬ ‫̈‬ ‫ܘܚܝܠܐ ܙܥܘ̈ܪܐ ܕܡܬܩܪܝܐ ܡܡܠܠܘܬ ܟܝܢܝܘܬܐ ܘܐܣܝܘܬܐ‪ .‬ܘܝܕܥܬܐ ̈‬ ‫ܕܡܘܙܓܐ ̈‬ ‫ܕܟܝܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܡܬܩܠܐ ܘܕܬܚܘܡܐ‪ .‬ܘܝܕܥܬܐ ܕܪܗܛܪܘܬܐ ܐܘܟܝܬ ܘܕܦܘܐܝܛܘ‪ .‬ܘܝܕܥܬܐ ܕܬܘܪܨ‬ ‫̈‬ ‫̈‬ ‫ܕܠܫܢܐ‪ .‬ܘܝܕܥܬܐ‬ ‫ܕܕܝܢܐ ܘܕܩܪܝܢܐ ܘܕܣܦܪܐ ܘܕܫܘܚܠܦܐ‬ ‫ܡܡܠܠܐ‪ .‬ܘܝܕܥܬܐ ܕܦܫܩܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܟܠܗ ܝܕܥܬܐ ܢܦܫܢܝܬܐ ܕܚܫܚܐ‬ ‫ܘܕܚܘܫܒܐ ܕܡܢ ܡܠܝܠܘܬܐ ܡܬܬܪܨܝܢ‪ .‬ܘܫܪܟܐ‬ ‫ܕܡܠܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܠܩܘܝܡܗ ܕܥܠܡܐ ܗܢܐ‪ .‬ܒܗܝ ܕܟܕ ܒܥܡܠܐ ܣܓܝܐܐ ܐܚܕܘ ܐܢܫܝܢ ܡܢܬܐ ܙܥܘܪܬܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܫܡܗܗ ܛܘܒܢܐ‬ ‫ܝܘܢܝܐ‪ .‬ܗܕܐ ܗܟܝܠ ܚܟܡܬܐ‪ .‬ܠܠܘܬܐ‬ ‫ܦܝܠܠܣܘܦܐ ܐܬܩܪܝܘ ܡܢ‬ ‫ܡܢܗ‪.‬‬ ‫ܦܐܘܠܘܣ‪ .‬ܐܡܪ ܓܝܪ‪» .‬ܕܚܟܡܬܗ ܕܥܠܡܐ ܗܢܐ‪ .‬ܠܠܘܬܐ ܗܝ ܠܘܬ ܐܠܗܐ‪«.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܠܐܕܡ ܡܢ ܗܟܝܠ ܐܬܝܗܒܬ ܠܗ ܡܘܗܒܬܐ ܡܢ ܐܠܗܐ‪ .‬ܗܝ ܕܢܩܪܐ‬ ‫ܫܡܗܐ ܠܟܠܗܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܓܢܣܐ ̈‬ ‫ܕܚܝܘܬܐ ܘܕܒܥܝܪܐ ܘܕܦܪܚܬܐ‪ .‬ܘܐܦ ܕܡܬܢܒܐ ܥܠ‬ ‫ܟܝܢܐ‬ ‫‪.‬ܡܬܢܠܦܐ ‪Due to scribal error, it was written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܥܬܝܕܬܐ‪̇ .‬‬ ‫ܕܠܫܢܐ‪ .‬ܠܡܘܫܐ ܕܝܢ‬ ‫ܠܗܢܘܢ ܓܝܪ ܕܒܢܘ ܡܓܕܠܐ‪ .‬ܐܬܝܗܒܬ ܡܘܗܒܬܐ‬ ‫ܟܠ‬ ‫ܐܬܝܗܒ ܕܢܩܪܐ ܣܦܪܐ ܟܕ ܠܐ ܝܠܦ‪ .‬ܡܛܠ ܫܠܝܡܘܢ ܬܘܒ ܐܡܪ ܟܬܒܐ ܡܛܠܬܗ‪.‬‬ ‫»ܕܝܗܒ ܠܗ ܐܠܗܐ ܚܟܡܬܐ ܘܣܟܘܠܬܢܘܬܐ ܣܘܓܐܐ ܕܛܒ‪ .‬ܘܣܓܝܬ ܚܟܡܬܗ‪ .‬ܝܬܝܪ‬ ‫̈‬ ‫ܕܒܢܝ ܡܕܢܚܐ‪ .‬ܘܝܬܝܪ ܡܢ ܟܠ ܚܟܡܬܗܘܢ ܕܡܨ̈ܪܝܐ‪ .‬ܘܗܘܐ ܕܚܟܝܡ‬ ‫ܡܢ ܟܠ ܚܟܡܬܐ‬ ‫̈‬ ‫‪144‬‬ ‫‪143‬‬ ‫ܝܬܝܪ ܡܢ ܟܠܢܫ‪ .‬ܘܝܬܝܪ ܡܢ ܐܬܢ ܡܕܢܚܝܐ‪ .‬ܘܗܡܢ ܘܟܠܟܠ ܘܕܪܕܥ ܒܢܝ ܫܝܘܠ‪ «.‬ܟܕ‬ ‫ܝܕܝܥܐ ܕܗܠܝܢ‪ .‬ܡܢܗܘܢ ܡܢ ̈‬ ‫ܟܠܕܝܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܡܢܗܘܢ )‪ (fol. 39v‬ܕܝܢ ܡܨ̈ܪܝܐ‪.‬‬ ‫̈‬ ‫ܟܬܝܒ ܬܘܒ »ܕܗܘܐ ܫܡܗ ܕܫܠܝܡܘܢ‪ .‬ܒܟܠܗܘܢ ܥܡܡܐ ܕܒܚܕ̈ܪܘܗܝ‪ .‬ܘܡܠܠ܆ ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܝܠܢܐ ܡܢ ܐ̈ܪܙܐ ܕܠܒܢܢ‪.‬‬ ‫ܬܫܒܚܬܗ‪ .‬ܐܠܦ ܘܚܡܫ‪ .‬ܘܡܠܠ ܥܠ‬ ‫ܘܗܘܝ‬ ‫ܐܠܦܝܢ ̈ܡܬܠܐ‪.‬‬ ‫ܘܥܕܡܐ ܠܠܘܦܐ ܕܢܦܩ ܒܐܣܬܐ‪ .‬ܘܡܠܠ ܥܠ ܒܥܝܪܐ ܘܥܠ ܦܪܚܬܐ ܘܥܠ ̈ܪܟܫܐ‪ .‬ܘܥܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܠܟܐ ܕܐܪܥܐ ܠܡܫܡܥ‬ ‫ܥܡܡܐ ܘܡܢ ܟܠܗܘܢ‬ ‫ܢܘܢܐ‪ .‬ܘܐܬܝܢ ܗܘܘ ܡܢ ܟܠܗܘܢ‬ ‫ܚܟܡܬܗ ܕܫܠܝܡܘܢ‪ .‬ܘܡܩܒܠ ܗܘܐ ܩܘ̈ܪܒܢܐ‪ .‬ܡܢ ܟܠܗܘܢ ̇ܗܢܘܢ ܕܫܡܥܝܢ ܗܘܘ ܠܗ̇‬ ‫ܠܚܟܡܬܗ‪«.‬‬ ‫̈‬ ‫ܒܠܫܢܐ ̈‬ ‫̈‬ ‫ܚܕܬܐ ܐܦ ܕܢܣܬܟܠܘܢ‬ ‫ܠܫܠܝܚܐ ܕܝܢ ܬܘܒ‪ .‬ܐܬܝܗܒܬ ܡܘܗܒܬܐ ܕܢܡܠܠܘܢ‬ ‫̈‬ ‫ܐ̈ܪܙܐ ܐܠܗܝܐ‪ .‬ܘܕܢܟܬܒܘܢ ܘܢܩܪܘܢ܆ ‪ 145‬ܟܕ ܠܐ ܝܠܦܘ ܣܦ�ܐ ܐܝܟ ܕܐܬܕܡܪܘ ܒܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܗܕܝܘܛܐ ܐܢܘܢ‪ .‬ܘܠܐ ܝܕܥܝܢ ܣܦܪܐ ܐܝܟ ܕܟܬܝܒ ܒܦܪܟܣܝܣ‪̇ .‬‬ ‫ܠܗܢܘܢ‬ ‫ܕܝܘܕܝܐ‬ ‫ܡܠܦܢܐ‬ ‫̈‬ ‫ܬܘܒ ܕܗܝܡܢܘ ܡܢ ܫܡ�ܝܐ‪ .‬ܐܬܝܗܒܬ ܡܘܗܒܬܐ ܕܠܫܢܐ ܕܢܒܝܘܬܐ‪ .‬ܘܠܐܚ�ܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܚܝܕܝܐ‬ ‫ܩܕܝܫܐ‬ ‫ܠܐܢܫܝܢ‬ ‫ܡܘܗܒܬܐ ܐܚ�ܢܝܬܐ ܕܝܕܥܬܐ ܘܕܚܟܡܬܐ‪ .‬ܒܗ ܒܪܘܚܐ‪ .‬ܘܐܦ‬ ‫̇‬ ‫ܕܗܘܘ ܒܡܕܒܪܐ‪ .‬ܘܐܬܥܢܘܝܘ ܘܐܡܝܬܘ ܡܢܗܘܢ ܠܒܪܢܫܐ ܥܬܝܩܐ ܗܘ ܕܐܝܬܘܗܝ‬ ‫ܡܥܘܟܢܐ ܕܝܕܥܬܐ ܘܚܟܡܬܐ ܐܬܝܗܒܬ ܡܘܗܒܬܐ ܕܢܩܪܘܢ ܘܢܟܬܒܘܢ ܟܕ ܠܐ ܺܝܠܦܘ‬ ‫̈‬ ‫̈‬ ‫ܘܟܬܝܒܬܐ‪ .‬ܘܢܦܫܩܘܢ ܐܢܝܢ‪.‬‬ ‫ܠܨܒܘܬܐ ܟܬܒܐܝܬ‬ ‫ܣܦܪܐ‪ .‬ܘܕܢܣܬܟܠܘܢ‬ ‫̈‬ ‫ܐܝܬ ܕܝܢ ܬܘܒ ܣܛܪ ܡܢ ܗܠܝܢ ܚܟܡܬܐ ܘܝܕܥܬܐ ܕܐܡܪܝܢ܆ ܚܟܡܬܐ ܐܚܪܬܐ‬ ‫̈‬ ‫ܒܟܝܢܐ‪̇ .‬ܗܝ ܕܠܐ ܝܕܥܝܢܢ ̇‬ ‫̇‬ ‫ܠܗ‪ .‬ܘܠܐ ܡܫܟܚܝܢܢ‬ ‫ܕܐܝܬܝܗ ܬܐܘܪܝܐ ܕܐܝܬ‬ ‫ܪܘܚܢܝܬܐ‪.‬‬ ‫̈‬ ‫ܢܦܫܢܝܐ܇ ܐܠܐ ܗܘܢܐ ܕܟܝܐ ܒܠܚܘܕ ܡܕܪܟ ܠܗ‪̇.‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܕܢܫܬܘܕܥܝܗ‪ .‬ܘܠܐ ܡܕܪܟܝܢ ܠܗ ܚܘܫܒܐ‬ ‫ܒܝܕ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܗܕܐ ܓܝܪ ܚܟܡܬܐ ܠܐ ܡܬܚܠܦܐ ܒܡܠܬܐ ܡܪܟܒܬܐ ܘܠܐ‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ‬ ‫ܠܥܝܢܐ ܕܒܣܪܐ‪ .‬ܡܛܠ ܕܪܘܚܢܝܬܐ ܗܝ‪ .‬ܐܦܠܐ‬ ‫ܡܬܓܫܫܐ ܠܐܝܕܐ‪ .‬ܘܠܐ ܡܬܚܙܝܐ‬ ‫̇‬ ‫̇‬ ‫ܕܢܕܥܘܢܗ ܥܕܡܐ ܕܢܚܬ ܪܘܚܐ ܘܐܠܦܗ ܠܗܘܢ‪ .‬ܘܦܐܘܠܘܣ ܡܢ ܒܬܪ ܕܐܬܚܛܦ‬ ‫ܣܦܩܘ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܠܦܗ ܗܟܝܠ ܠܚܟܡܬܐ‪ .‬ܠܐܕܡ ܐܬܝܗܒܬ ܟܕ ܐܬܒܪܝ‪ .‬ܘܐܦ ܠܐܢܫܝܢ ܡܢ ܢܒܝܐ ܘܫܠܝܚܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܘܠܐܢܫܝܢ ܚܕ ܚܕܢܐ ܡܢ ܝܚܝܕܝܐ‪ .‬ܗܢܘܢ ܕܕܟܝܘ ܗܢܘܢ ܠܗܘܢ ܒܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܬܘܒ‬ ‫̈‬ ‫ܠܩܕܝܫܐ ܒܥܠܡܐ ܕܥܬܝܕ‪.‬‬ ‫ܡܬܝܗܒܐ‬ ‫̈‬ ‫̈‬ ‫ܚܟܡܬܐ܆ ܐܡܪ‬ ‫ܕܙܢܝܐ ܕܚܟܡܬܐ‪ .‬ܐܝܕܐ ܡܢ ܗܠܝܢ‬ ‫ܡܟܝܠ ܕܝܢ ܕܦܪܫܢܢ ܠܗܠܝܢ‬ ‫̇‬ ‫̈‬ ‫ܐܘܢܓܠܝܣܛܐ ܕܡܬܡـ]ܠܐ ܗܘܐ[ ܝܫܘܥ‪ .‬ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܗܝ ܚܟܡܬܐ ܪܘܚܢܝܬܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܕܟܠܗ ܚܟܡܬܐ‬ ‫ܒܟܝܢܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‬ ‫ܕܐܝܬܝܗ ܬܐܘܪ]ܝܐ[ )‪ (fol. 40r‬ܕܐܝܬ‬ ‫ܕܝܠܗ ܡܬܡܠܐ‪ .‬ܟܠ ܐܝܟܢ ܕܝܢ ܕܐܝܬ ܠܗ̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܓܘܢܝܬܐ ܗܝ ܕܐܡܪ ܡܢ ܠܥܠ‪ .‬ܘܟܠܗܘܢ ܙܢܝܐ‬ ‫ܠܗܕܐ‪ .‬ܚܢܢ ܠܐ ܡܬܚܪܝܢܢ‪ .‬ܐܠܐ ܗܕܐ ܝܕܥܝܢܢ‪ .‬ܕܠܘ ܡܢ ܠܒܪ ܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪.‬‬ ‫̈‬ ‫ܚܘܫܒܐ‬ ‫ܐܠܐ ܡܢ ܠܓܘ‪ .‬ܟܕ ܡܢ ܐܝܬܘܬܗ ܢܣܒ ܗܘܐ ܚܟܡܬܐ‪ .‬ܘܡܠܐ ܗܘܐ‬ ‫ܕܡܬܓܫܡܢܘܬܗ‪ .‬ܐܘ ܗܝ ܪܘܚܐ ܕܩܘܕܫܐ ܡܢ ܠܓܘ‪ .‬ܡܠܐ ܗܘܐ ܠܗܘܝܐ‬ ‫ܕܡܬܓܫܡܢܘܬܗ ܕܝܫܘܥ ܚܟܡܬܐ‪.‬‬ ‫‪.‬ܐܬܪܢ ‪Due to scribal error, it was written‬‬ ‫‪.‬ܒܠܒܠ ‪Due to scribal error, the name was spelled‬‬ ‫‪.‬ܢܩܪܒܘܢ ‪145 Due to scribal error, it was written as‬‬ ‫‪143‬‬ ‫‪144‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܘܐܦ ܗܕܐ ܐܚܪܬܐ ܙܕܩ ܠܡܕܥ‪ .‬ܕܫܘܚܠܦܐ ܣܓܝܐܐ ܐܝܬ ܒܝܢܬ ܝܫܘܥ ̇‬ ‫ܠܗܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܚܟܡܬܐ ܕܩܕܡܢܢ ܐܡܪܢܢ‪ .‬ܕܐܝܟ ܐܝܟܢ ̇‬ ‫ܒܗܢܘܢ ܡܢ‪.‬‬ ‫ܚܟܝܡܐ ܕܐܫܬܘܬܦܘ‪ .‬ܒܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܒܕܪܐܝܬ ܫܟܝܚܢ ܗܘܝ ܗܠܝܢ ܚܟܡܬܐ‪ .‬ܟܠܚܕ ܚܕ ܡܢܗܘܢ‪ .‬ܚܕ ܙܢܐ ܕܚܟܡܬܐ‪ .‬ܐܘ ܬ̈ܪܝܢ‬ ‫ܟܢܝܫܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܟܠܗܝܢ‪.‬‬ ‫ܐܘ ܬܠܬܐ‪ .‬ܒܡܫܝܚܐ ܕܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܝܢ ܠܘܬ ܛܟܣܐ‬ ‫ܟܝܢܝܬܐ‬ ‫ܐܬܝܗܒܝܢ‪ .‬ܒܡܫܝܚܐ ܕܝܢ‬ ‫ܘܬܘܒ ܠܗܢܘܢ ܡܢ ܒܛܝܒܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܬܓܫܡܢܘܬܗ‪ .‬ܘܬܘܒ ܠܗܢܘܢ ܡܢ‪ .‬ܟܕ ܐܝܬܝܗܘܢ ܗܘܘ ܒܩܘܡܬܐ ܡܫܚܠܦܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܫܢܝܢ‪̇ .‬ܗܢܘܢ ܕܝܢ‬ ‫ܐܬܝܗܒܝ ܡܕܡ ܡܕܡ ܡܢܗܝܢ‪ .‬ܠܐܕܡ ܡܢ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܠܬܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܒܡܓܕܠܐ ܘܠܫܠܝܚܐ ܬܘܒ‪ .‬ܟܕ ܐܝܬܝܗܘܢ ܗܘܘ ܒܩܘܡܬܐ ܡܫܚܠܦܬܐ‪ .‬ܠܡܘܫܐ ܕܝܢ‪ .‬ܟܕ‬ ‫ܫܢܝܢ‪ .‬ܠܫܠܝܡܘܢ ܬܘܒ‪ .‬ܟܕ ܐܝܬܘܗܝ ܒܪ ܐܪܒܥܝܢ ܘܬܪܬܝܢ ̈‬ ‫ܐܝܬܘܗܝ ܒܪ ܬܡܢܝܢ ̈‬ ‫ܫܢܝܢ ܐܦ‬ ‫̈‬ ‫ܠܐܚ�ܢܐ‬ ‫ܒܩܘܡܬܐ ܐܚ�ܢܝܬܐ‪ .‬ܠܝܫܘܥ ܕܝܢ܆ ܠܘ ܗܟܢܐ‪ .‬ܐܠܐ ܡܢ ܫܘܪܝ ܩܘܡܬܗ‬ ‫ܒܚܟܡܬܐ ܡܬܪܒܐ ܗܘܐ‪ .‬ܘܒܩܠܝܠ ܩܠܝܠ ܡܬܓܠܝܐ ܗܘܬ ܒܗ ܘܡܬܝܕܥܐ‪ .‬ܘܙܒܢܬܐ‬ ‫̈‬ ‫ܫܢܝܢ ܣܠܩ‬ ‫ܩܕܡܝܬܐ ܕܟܬܝܒܐ ܕܐܬܓܠܝܬ ܒܗ‪̇ .‬ܗܝ ܕܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܘܡܫܐܠ ܗܘܐ ܠܗܘܢ‪ .‬ܡܢ ܗܪܟܐ ܟܬܝܒ‬ ‫ܡܠܦܢܐ‬ ‫ܠܐܘܪܫܠܡ‪ .‬ܘܫܡܥ ܗܘܐ ܡܢ‬ ‫ܕܫܪܝܬ ܕܡܬܓܠܝܐ ܘܡܬܝܕܥܐ ܚܟܡܬܗ‪ .‬ܩܕܡ ܗܘܐ ܕܝܢ ܕܘܟܬܐ‪ .‬ܠܐ ܟܬܝܒ ܘܐܢ ܗܘܬ‬ ‫ܘܠܐ ܟܬܝܒܐ‪ .‬ܠܐ ܝܕܥܝܢܢ‪.‬‬ ‫̇‬ ‫ܘܗܠܝܢ ܡܢ ܡܕܝܢ‪ .‬ܥܠ ̇ܗܝ ܕܡܬܡܠܐ ܗܘܐ ܚܟܡܬܐ‪ .‬ܗܘ ܕܝܢ ܬܘܒ ܐܚܪܬܐ ܕܐܡܪ‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫ܐܘܢܓܠܝܣܛܐ ܡܛܠ ܝܫܘܥ‪ .‬ܕܛܝܒܘܬܐ ܕܐܠܗܐ ܐܝܬ ܗܘܬ ܥܠܘܗܝ܆ ܗܕܐ‬ ‫̇‬ ‫ܕܛܝܒܘܬܐ ܕܐܠܗܐ ܐܝܬ ܗܘܬ ܥܠܘܗܝ܆ ̇‬ ‫ܐܝܬܝܗ ܕܛܝܒܘܬܐ ܕܐܠܗܐ ܐܝܬ ܗܘܬ‬ ‫ܒܗܕܐ‬ ‫̈‬ ‫ܥܠܘܗܝ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐ ܣܟ ܓܫܦܬ ܒܗ ܚܛܝܬܐ‪ .‬ܠܐ ܒܕܘܒ�ܘܗܝ ܘܠܐ ܒܚܘܫܒܘܗܝ‪ .‬ܘܠܐ‬ ‫̈‬ ‫̇‬ ‫ܒܡܠܘܗܝ‪ .‬ܬܘܒ ܕܝܢ ܒܙܢܐ ܐܚܪܢܐ ܐܡܪܝܢܢ‪ .‬ܕܗܝ ܛܝܒܘܬܐ ܕܐܠܗܐ ܕܐܝܬ ܗܘܬ‬ ‫̇‬ ‫̈‬ ‫ܥܠܘܗܝ܆ ܗܕܐ ܐܝܬܝܗ‪ .‬ܕܠܘ ܐܝܟ ܐܠܗܐ ܒܠܚܘܕ ܐܫܟܚ ܕܢܣܥܘܪ ܚܝܠܐ ܘܬܕܡ�ܬܐ‪.‬‬ ‫ܐܠܐ ܐܝܟ ܒܪܢܫܐ‪.‬‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܠܘ ܕܬܕܡܘܪܬܐ ܐܝܬܝܗ̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܢ )‪ (fol. 40v‬ܐܝܟ ܐܠܗܐ ܣܥܪ ̈‬ ‫̇‬ ‫ܐܝܬܝܗ ܠܗ‪ .‬ܐܠܐ ̇ܗܝ ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ‪.‬‬ ‫ܗܕܐ‪ .‬ܡܛܠ ܕܟܠ ܬܕܡܘܪܬܐ ܙܥܘܪܬܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܐܝܟ ܒܪܢܫܐ ܕܢܣܥܘܪ ̈‬ ‫ܐܠܗܝܐ ܘܬܕܡ�ܬܐ ܬܡܝܗܬܐ‪ .‬ܗܕܐ ܐܝܬܝܗ ܫܘܝܐ‬ ‫ܚܝܠܐ‬ ‫ܠܬܕܡܘܪܬܐ ܪܒܬܐ‪ .‬ܘܡܠܝܐ ܛܝܒܘܬܐ ܕܐܠܗܐ‪ .‬ܠܐ ܓܝܪ ܚܫܝܒܐ ܠܘܬ ܐܠܗܐ ܡܕܡ‪.‬‬ ‫̈‬ ‫̇ܗܝ ܕܢܫܚܠܦ ̈‬ ‫ܡܚܫܘܠܐ ܕܝܡܐ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܗܠܟ ܥܠ‬ ‫ܡܝܐ ܠܚܡܪܐ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܫܬܩ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܢ ̈‬ ‫ܠܚܡܐ‬ ‫ܠܟܢܫܐ‬ ‫ܡܝܐ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܒܪܐ ܥܝܢܐ ܠܣܡܝܐ‪ .‬ܘܠܐ ̇ܗܝ ܕܢܣܒܥ‬ ‫̇‬ ‫̈‬ ‫ܙܥܘ̈ܪܐ‪ .‬ܘܠܐ ܗܝ ܕܢܩܝܡ ܡܝܬܐ ܘܕܫܪܟܐ‪ .‬ܐܠܐ ܗܕܐ ܫܘܝܐ ܠܬܗܪܐ ܪܒܐ‪ .‬ܘܡܚܘܝܐ‬ ‫̈‬ ‫ܪܡܘܬܐ ܪܒܬܐ ܕܐܠܗܐ ܕܠܘܬܗ‪̇ .‬ܗܝ ܕܟܕ ܗܘܐ ܒܪܢܫܐ ܫܪܝܪܐܝܬ‪ .‬ܣܥܪ ̈‬ ‫ܐܠܗܝܐ‪.‬‬ ‫ܚܝܠܐ‬ ‫̈‬ ‫ܬܡܝܗܬܐ‪ .‬ܐܢܫܐܝܬ ܓܝܪ ܡܠܠ ܟܬܒܐ ܗܪܟܐ ܥܠ ܝܫܘܥ‪.‬‬ ‫ܘܬܕܡ�ܬܐ‬ ‫ܘܫܠܝܚܐ ܣܥܪܘ ̈‬ ‫ܐܢ ܐܢܫ ܕܝܢ ܡܗܦܟ ܘܐܡܪ‪ .‬ܕܐܦ ̈‬ ‫̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܐܡܪܝܢܢ‪.‬‬ ‫ܢܒܝܐ‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫]ܕܐܦܢ ܣܥܪܘ‪ .‬ܐܠܐ ܦܪܝܫ ܝܫܘܥ ܡܢܗܘܢ‪ .‬ܒܗܝ ܕܗܢܘܢ ܼܡܢ ܡܢ ܐܠܗܐ ܐܬܝܗܒ ܠܗܘܢ‬ ‫ܕܢܣܥܪܘܢ ̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ[‪ 146 .‬ܝܫܘܥ ܕܝܢ ܠܘ ܡܬܝܗܒܘ ܐܬܝܗܒܬ ܠܗ ܗܕܐ‪ .‬ܐܠܐ ܗܘ‬ ‫ܡܢܗ ܣܥܪ ܗܘܐ ܗܠܝܢ‪ .‬ܘܬܘܒ ܗܢܘܢ ܡܢ‪ .‬ܒܨܠܘܬܐ ܣܥܪܝܢ ܗܘܘ‪ .‬ܝܫܘܥ ܕܝܢ ܠܘ‬ ‫ܒܨܠܘܬܐ‪ .‬ܐܠܐ ܒܦܩܘܕܘܬܗ ܘܫܘܠܛܢ ܢܦܫܗ‪ .‬ܘܬܘܒ ̇ܗܢܘܢ ܡܢ‪ .‬ܠܐ ܐܬܡܨܝܘ ̇ܗܝ‬ ‫ܠܫܠܝܚܐ ܕܢܣܥܪܘܢ ̈‬ ‫ܕܢܬܠܘܢ ܠܐܚ�ܢܐ ܕܢܣܥܪܘܢ ̈‬ ‫̈‬ ‫ܚܝܠܐ‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܝܫܘܥ ܕܝܢ ܝܗܒ‬ ‫̈‬ ‫ܘܬܕܡ�ܬܐ‪ .‬ܘܬܘܒ ܐܡܪ ܕܡܢ ܕܡܗܝܡܢ ܒܝ‪ .‬ܝܬܝܪ ܡܢ ܗܠܝܢ ܥܒܕܐ ܢܥܒܕ‪.‬‬ ‫‪Apparently, the scribe repeated the whole line in the manuscript.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫)‪» (2:40‬ܛܠܝܐ ܕܝܢ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ« ̄ܗ‪ :‬ܡܗܦܟܝܢ ܬܘܒ ܗ̈ܪܛܝܩܘ ܟܕ‬ ‫ܐܡܪܝܢ‪ .‬ܘܡܠܬܐ ܐܠܗܐ‪ .‬ܐܝܟܢܐ ܐܬܩܪܝ ܥܘܠܐ ܘܛܠܝܐ‪ .‬ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܒܫܡܗܐ ܕܡܫܘܕܥܝܢ‬ ‫ܕܠܐ ܬܒܩܘܢ ܐܢܬܘܢ ܒܗܘܢ ܒܣܘܥ�ܢܐ ܩܕܡܐܝܬ ܚܬܝܬܐܝܬ‪.‬‬ ‫ܠܗܘܢ ܡܬܬܛܥܝܢ ܐܢܬܘܢ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܐܬܒܩܘ ܩܕܡܝܬ ܒܗ ܒܣܘܥܪܢܐ ܕܐܣܬܥܪ‪.‬‬ ‫ܗܟܢܐ ܕܡܛܠ ܕܗܘܐ ܡܠܬܐ ܐܠܗܐ ܒܫܪܪܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܘܡܢ ܪܘܚܐ ܕܩܘܕܫܐ‬ ‫ܐܬܓܫܡ ܘܡܢ ܡܪܝܡ ܒܬܘܠܬܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ‪ .‬ܘܡܢ ܪܘܚܐ ܐܬܓܫܡ ܕܩܘܕܫܐ‪.‬‬ ‫̈‬ ‫ܐܒܗܬܐ‬ ‫ܘܡܢ ܡܪܝܡ ܒܬܘܠܬܐ ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‪ .‬ܘܬܠܬܡܐܐ ܘܬܡܢܬܥܣܪ‬ ‫̈‬ ‫̇‬ ‫ܩܕܝܫܐ‪ .‬ܘܐܬܝܠܕ‬ ‫ܡܢܗ )‪ (fol. 41r‬ܕܒܬܘܠܬܐ ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܕܫܕܪ ܐܠܗܐ ܠܒܪܗ‬ ‫ܘܗܘܐ ܡܢ ܐܢܬܬܐ‪ .‬ܢܦܩܬ ܠܗ ܠܚܡܐܝܬ ܕܢܩܪܝܘܗܝ ܟܬܒܐ ܝܠܘܕܐ‪ .‬ܘܛܠܝܐ ܘܓܒܪܐ‪.‬‬ ‫̈‬ ‫ܫܡܗܐ‪.‬‬ ‫ܘܒܪܢܫܐ ܘܒܪܗ ܕܐܢܫܐ‪ .‬ܘܐܕܡ ܬܪܝܢܐ ܘܫܪܟܐ ܕܐܝܟ ܗܠܝܢ‬ ‫ܐܠܘ ܓܝܪ ܒܪܢܫܐ ]ܪܘܚ[ܢـܝܐ ‪ 147‬ܐܝܬܘܗܝ ܗܘܐ ܕܢܣܒܗ ܡܠܬܐ ܐܠܗܐ ܘܥܡܪ ܒܗ‬ ‫ܘܫܡܠܝ ܒܗ ܡܕܒܪܢܘܬܐ ]ܐܝܟ[ ܕܐܡܪܝܢ ܐܢܬܘܢ ܕܠܐ ܐܠܨܐ ܗܘܬ ܕܢܩܪܝܘܗܝ ܟܬܒܐ‪.‬‬ ‫ܝܠܘܕܐ ܘܫܒܪܐ ܘܛܠܝܐ ܘܒܪܐ ܘܒܪܢܫܐ ܘܕܫܪܟܐ‪ .‬ܡܛܠ ܕܗܕܐ ܓܘܢܝܬܐ ܗܝ ܠܟܠܢܫ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܫܡܗܐ‪ .‬ܡܛܠ ܕܠܘ‬ ‫ܫܡܗܐ‪ .‬ܬܘܒ ܕܠܐ ܐܠܨܐ ܗܘܬ ܥܠ ܗܠܝܢ‬ ‫ܕܢܫܬܡܗ ]ܒܗ[ܠܝܢ‬ ‫̇‬ ‫]ܨ[ܒܘܬܐ ܚܕܬܐ ܐܝܬܝܗ ܗܘܬ ܘܠܐ ܡܥܝܕܬܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܫܡܗܐ‪ .‬ܡܛܠ ܕܗܝ ܚܙܬܗ ܡܣܗܕܐ ܗܘܬ ܥܠ ܗܠܝܢ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܝܨܐ ܗܘܬ ܥܠ ܗܠܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ܚܕܬܐ ܘܕܡܠܝܐ ܬܗܪܐ ܘܕܫܘܝܐ ܠܕܘܡܪܐ‪ .‬ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ‬ ‫ܐܠܐ ܗܕܐ‬ ‫̇‬ ‫ܒܟܝܢܗ‪ .‬ܗܘܐ ܒܪܢܫܐ ܒܛܝܒܘܬܗ‪ .‬ܘܡܛܠ ܕܚܕܬܐ ܘܠܐ ܡܥܝܕܬܐ ܐܝܬܝܗ ܗܘܬ ܗܕܐ‪.‬‬ ‫ܐܠܨܬ ܕܢܩܪܝܘܗܝ ܟܬܒܐ ̇‬ ‫ܠܗܘ ܕܚܕܬܐܝܬ ܗܘܐ ܒܪܢܫܐ‪ .‬ܝܠܘܕܐ ܘܛܠܝܐ‪ .‬ܘܓܒܪܐ ܘܒܪܢܫܐ‬ ‫ܘܒܪܗ ܕܐܢܫܐ ܘܕܫܪܟܐ‪.‬‬ ‫̈‬ ‫ܘܐܢܫܘܗܝ ܒܟܠ ܫܢܐ ܐܙܠܝܢ ܗܘܘ ܠܐܘܪܫܠܡ ]ܒܥܕ[ܥܐܕܐ ܕܦܨܚܐ« ̄ܗ‪:‬‬ ‫)‪» (2:41‬‬ ‫̈‬ ‫ܐܢܫܘܗܝ ܓܝܪ‪ .‬ܠܝܘܣܦ ܘܠܡܪܝܡ ܩܪܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܐܡܬܝ ܕܡܬܡܛܐ ܗܘܐ‬ ‫ܥܕܥܐܕܐ ܕܦܨܚܐ‪ .‬ܣܠܩܝܢ ܗܘܘ ܠܐܘܪܫܠܡ ܕܢܥܒܕܘܢ ܥܐܕܐ ܬܡܢ‪ .‬ܐܝܟ ܕܦܩܕ ܗܘܐ‬ ‫̈‬ ‫ܠܝܘܕܝܐ ܕܠܐ ܢܟܣܘܢ ܦܨܚܐ ܘܠܐ ܢܕܒܚܘܢ‬ ‫ܢܡܘܣܐ‪ .‬ܡܛܠ ܕܢܡܘܣܐ ܟܠܐ ܗܘܐ ܠܗܘܢ‬ ‫ܡܕܝܢܬܐ ܘܩܘ̈ܪܝܐ‪ .‬ܐܠܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܒܗܘ ܗܝܟܠܐ ܕܒܐܘܪܫܠܡ ܒܠܚܘܕ‪ .‬ܘܗܕܐ‬ ‫ܕܒܚܐ ܒܚܕܐ ܡܢ‬ ‫̈‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫ܦܩܕ ܗܘܐ‪ .‬ܡܢ ܒ‪ .‬ܚܕܐ ܼܡܢ ܐܝܟܢܐ ܕܠܐ ܢܕܒܚܘܢ ܒܕܘܟܝܬܐ ܐܚ�ܢܝܬܐ ܠܫܐܕܐ܇‬ ‫̈‬ ‫ܕܒܚܐ‪ .‬ܐܚܪܬܐ ܕܝܢ‪ .‬ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܐܠܗܐ ܕܢܒܛܠ‬ ‫ܘܢܐܡܪܘܢ ܕܠܡܪܝܐ ܕܒܚܝܢ‬ ‫ܠܕܒܚܐ ܗܠܝܢ ܕܢܡܘܣܐ ܘܠܦܨܚܐ ̇ܗܘ ܢܡܘܣܝܐ‪ .‬ܘܟܕ ܐܘܪܫܠܡ ܘܗܝܟܠܐ ܕܒܗ̇‬ ‫̈‬ ‫ܐܢܘܢ‬ ‫̇‬ ‫ܐܘܟܝܬ ܕܘܟܬܐ ܕܒܗ ܡܬܚܡ ܗܘܐ ܕܡܬܢܟܣܝܢ ܘܡܬܕܒܚܝܢ ܡܬܥܩܪܐ ]ܗ[ܘܬ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܕܒܚܐ ܕܦܨܚܐ ܡܬܟܠܝܢ ܗܘܘ‬ ‫ܡܪܚܘܬܗܘܢ ܕܥܠ ܙܩܝܦܘܬܗ ܕܡܫܝܚܐ‪ .‬ܐܦ ܗܢܘܢ‬ ‫ܘܥܒܪܝܢ ܡܢ ܐܢܢܩܝ‪.‬‬ ‫̈‬ ‫)‪» (2:42‬ܘܟܕ ܗܘܐ ܐܝܟ ܒܪ ܫܢܝܢ ‪ 148‬ܬܪܬܥܣ�ܐ ܣܠܩܘ ܐܝܟ ܕܡܥܕܝܢ ܗܘܘ‬ ‫ܠܥܕܥܐܕܐ‪.‬‬ ‫̈‬ ‫̄‬ ‫ܘܟܕ ܫܠܡܘ ܝܘܡܬܐ ܗܦܟܘ ܠܗܘܢ‪ .‬ܝܫܘܥ ܕܝܢ ܛܠܝܐ ܦܫ ܠܗ ܒܐܘܪܫܠܡ « ܗ‪ :‬ܠܘ ܕܝܢ‬ ‫)‪ (fol. 41v‬ܫܚܝܡܐܝܬ ܐܡܪ ܐܘܢܓܠܝܘܢ ܒܗܕܐ ܕܘܟܬܐ܇ ܕܦܫ ܝܫܘܥ ܒܗܝܟܠܐ ܐܠܐ‬ ‫̈‬ ‫ܫܢܝܢ ܦܫ‬ ‫ܐܘܕܥ ܥܠ ܡܫܘܚܬܗ ܦܓܪܢܝܬܐ ܟܕ ܐܡܪ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫‪Bar Salibi, who quoted and summarized Moshe Bar Kepha’s Commentary, wrote it as‬‬

‫̈‬ ‫‪.‬ܢܫܝܢ ‪Due to scribal error, it was written‬‬

‫‪147‬‬

‫‪.‬ܫܚܝܡܐ‬

‫‪148‬‬

‫‪348‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܒܗܝܟܠܐ‪ .‬ܐܠܐ ܡܬܒܥܝܐ ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܫܢܝܢ ܦܫ‬ ‫ܒܗܝܟܠܐ‪ .‬ܘܐܡܪܝܢܢ܆ ܐܝܟܢܐ ܕܢܘܕܥ ܕܠܐ ܣܟ ܐܬܬܙܝܥ ܒܗ ܚܫܐ ܥܕܝܠܐ‪ .‬ܘܠܐ‬ ‫ܚܘܫܒܐ ܡܕܡ ܡܫܟܪܐ ܣܟ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܟܕ ܡܛܐ ܠܩܘܡܬܐ ܕܬܪܬܥܣ�ܐ‬ ‫̇‬ ‫ܕܒܗ ܡܫܪܝܢ ̈‬ ‫̈‬ ‫ܚܫܐ ܕܡܬܬܙܝܥܝܢ ܒܛܠܝܐ‪ .‬ܗܘ ܦܫ ܠܗ ܒܗܝܟܠܐ ܕܐܠܗܐ‪ .‬ܟܕ‬ ‫ܫܢܝܢ܇‬ ‫ܐܡܝܢ ‪ 149‬ܒܝܘܠܦܢܐ ܐܠܗܝܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܫܢܝܢ ܦܫ ܒܗܝܟܠܐ ܐܝܟܢܐ ܕܢܘܕܥ ܕܠܘ‬ ‫̈‬ ‫̈‬ ‫ܒܬܪ ܕܐܣܠܝ ܠܒܝܫܬܐ ܓܒܐ ܠܛܒܬܐ‪ .‬ܐܝܟܢܐ ܕܥܒܕܝܢ ܒܢܝܢܫܐ ܡܝܬ̈ܪܐ ܘܙܕܝܩܐ‪ .‬ܐܠܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܡܢ‬ ‫ܿ ܼܩܕܡ ܓܒܐ ܠܛܒܬܐ‪ .‬ܟܕ ܠܐ ܣܟ ܝܕܥ ܠܒܝܫܬܐ‪ .‬ܕܐܝܟ ܐܝܟܢ‪ .‬ܘܐܡܪܝܢܢ‬ ‫ܩܕܡܐܝܬ ܡܫܬܘܕܥܝܢ ܒܝܫܬܐ‪̇ .‬‬ ‫ܒܗ ܕܩܕܡܐܝܬ ܪܓܬܐ ܕܦܓܪܐ ܡܬܬܙܝܥܐ ܒܗܘܢ܆‬ ‫̇‬ ‫̇‬ ‫ܡܛܠ ܕܡـܢ ܙܘܘܓܐ ܡܬܝܠܕܝܢ‪ .‬ܘܡܢ ܒܬܪ ܕܡܫܬܘܕܥܝܢ ܠܗ ܠܒܝܫܬܐ‪ .‬ܡܣܠܝܢ ܠܗ ܘܗܝܕܝܢ‬ ‫ܓܒܝܢ ܠܛܒܬܐ‪ .‬ܟܕ ܨܒܝܢ ܕܒܡܝܬܪܘܬܐ ܘܒܙܕܝܩܘܬܐ ܢܐܚܘܢ‪ 150.‬ܝܫܘܥ ܕܝܢ ܠܘ ܗܟܢܐ‪.‬‬ ‫ܠܐ ܓܝܪ ܿ ܼܩܕܡ ܐܫܬܘܕܥ ܠܒܝܫܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐ ܐܬܬܙܝܥܬ ܒܗ ܪܓܬܐ ܕܦܓܪܐ‪ .‬ܡܛܠ‬ ‫ܿ‬ ‫ܕܠܘ ܡܢ ܙܘܘܓܐ ܐܬܓܫܡ ܐܠܐ ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܐܠܐ ܼܩܕܡ ܓܒܐ ܠܗ ܠܛܒܬܐ ܟܕ‬ ‫̇‬ ‫ܝܠܦܗ ܠܒܝܫܬܐ‪ .‬ܡܕܝܢ ܡܛܠ ܗܕܐ ܦܫ ܒܗܝܟܠܐ‪ .‬ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫ܠܐ ܣܟ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܘܐܡܝܢ ܒܝܘܠܦܢܐ ܕܐܠܗܐ‪ .‬ܕܢܘܕܥ ܕܠܘ ܡܢ ܒܬܪ ܕܐܣܠܝ ܠܒܝܫܬܐ ܓܒܐ ܠܛܒܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܡܝܬ̈ܪܐ‪ .‬ܐܠܐ ܟܕ ܩܕܡ ܓܒܐ ܠܗ ܠܛܒܬܐ‪ .‬ܟܕ ܠܐ ܣܟ‬ ‫ܐܢܫܐ‬ ‫ܐܝܟ ܕܥܒܕܝܢ‬ ‫̇‬ ‫ܓܫܦܬ ܒܗ ܒܝܫܬܐ ܐܝܟ ܐܠܗܐ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܟܕ ܠܐ ܐܫܬܚܠܦ ܡܢ ܗܝ ܕܐܝܬܘܗܝ‬ ‫ܐܠܗܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܫܢܝܢ ܦܫ ܒܗܝܟܠܐ ܡܛܠ »ܕܫܡܫܐ ܕܙܕܝܩܘܬܐ«‬ ‫̈‬ ‫ܐܝܬܘܗܝ‪ .‬ܐܝܟ ܕܩܪܝܗܝ ܢܒܝܐ‪ .‬ܘܟܕ ܫܡܠܝ ܬܪܥܣܪ ܚܘܕܪܐ ܕܫܢܝܐ‪ .‬ܫܪܝ ܡܨܡܚ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܫܢܝܢ ܦܫ ܒܗܝܟܠܐ‪ .‬ܘܐܬܐܡܢ ܒܝܘܠܦܢܐ ܐܠܗܝܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܢܠܦ ܠܢ ܕܡܢ ܗܕܐ ܡܫܘܚܬܐ ܙܕܩ ܠܢ ܕܢܟܦܘܪ ܒܥܠܡܐ ܘܒܩܢܝܢܗ ܘܢܫܪܐ‬ ‫ܒܦܘܠܚܢܐ )‪ (fol. 42r‬ܕܡܝܬ̈ܪܬܐ‪ .‬ܘܒܥܢܝܢܐ ܘܗ̈ܪܓܐ ܕ̈ܪܘܚܢܝܬܐ‪ .‬ܐܝܟ ܕܫܒܩ ܗܘ‬ ‫ܒܝܬܗܘܢ ܦܓܪܢܝܐ ܕܒܢܨܪܬ‪ .‬ܘܩܘܝ ܠܗ ܒܗܝܟܠܐ ܕܐܠܗܐ ܘܐܬܐܡܢ ܒܝܘܠܦܢܐ ܐܠܗܝܐ‪.‬‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܙܥܘܪܐ ܠܗܢܐ ܕܘܒܪܐ ܡܝܬܪܐ‪.‬‬ ‫ܘܠܐ ܐܢܫ ܣܒܪ ܕܗܕܐ ܡܫܘܚܬܐ ܕܬܪܬܥܣ�ܐ‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܐ‪ .‬ܠܐ ܙܥܘܪܝܐ ܘܠܐ ܒܨܝܪܐ‪ .‬ܐܢܓܝܪ ܠܫܘܬܦܘܬܐ ܕܙܘܘܓܐ‬ ‫ܠܚܘܫܒܐ‬ ‫ܗܐ ܓܝܪ‬ ‫̈‬ ‫ܡܬܩܪܒܝܢ ܒܗܕܐ ܡܫܘܚܬܐ‪ .‬ܐܝܟܢܐ ܠܐ ܣܦܩܝܢ ܕܬܗܘܐ ܠܗܘܢ ܫܘܬܦܘܬܐ‬ ‫ܣܓܝܐܐ‬ ‫ܼܿ‬ ‫ܥܡ ܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܕܡܝܐ ܕܐܦ ܝܘܚܢܢ ܡܥܡܕܢܐ‪ .‬ܟܕ ܗܘ ܒܗܕܐ ܡܫܘܚܬܐ܇‬ ‫ܐܝܬܘܗܝ ܒܡܕܒܪܐ‪ .‬ܐܬܝܗܒܬ ܠܗ ܕܢܪܓܫ ܒܚܟܡܬܐ ܪܘܚܢܝܬܐ ܕܠܥܠ‪ .‬ܡܛܠ ܕܐܦ ܗܘ‬ ‫ܒܪܘܚܐ ܕܩܘܕܫܐ ܡܬܪܒܐ ܗܘܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܕܝܢ ܬܘܒ ܡܢ ̇ܗܝ ܕܟܕ ܐܝܬܘܗܝ ܝܫܘܥ ܒܪ ܬܪܬܥܣ�ܐ ܫܢܝܢ܇ ܦܫ ܒܗܝܟܠܐ‬ ‫ܘܐܡܪܘ܆ ܘܐܬܐܡܢ ܒܝܘܠܦܢܐ ܐܠܗܝܐ‪ :‬ܐܣܒܪܘ‪ 151‬ܕܐܦ ܐܕܡ ܩܕܡܝܐ‪ .‬ܒܗܕܐ‬ ‫‪ reoc‬ܐܬܐܡܢ ‪ or‬ܐܡܝܢ ‪. The correct word‬ܐܡܪܝܢ ‪Due to scribal error, it was written‬‬‫‪curs in the repeated concluding sentence after the subsequent four paragraphs. The corre‬‬‫‪sponding passage in Philoxenus of Mabbug, where Moshe Bar Kepha was drawing from,‬‬ ‫‪. Cf. Philoxenus of Mabbug (text) 45, 50.‬ܐܡܝܢ ‪confirms the correct reading as‬‬ ‫‪150 The spelling of the scribe is a common grammatical mistake for the future of the‬‬ ‫‪.‬ܢܚܘܢ ‪. It should be spelled as‬ܚܝܐ ‪verb‬‬ ‫‪.‬ܐܒܣܪܘ ‪151 Due to scribal error, it was written as‬‬ ‫‪149‬‬

‫‪349‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܫܢܝܢ ܐܬܒܪܝ‪̇ .‬‬ ‫ܡܫܘܚܬܐ ܕܬܪܬܥܣ�ܐ ̈‬ ‫ܒܗܝ ܕܐܡܪܝܢ‪ .‬ܕܡܨܝܐ ܗܘܐ ܒܗܕܐ ܡܫܘܚܬܐ܇‬ ‫̇‬ ‫ܕܢܫܬܡܥ ܠܐܠܗܐ‪ .‬ܘܠܘ ܠܡܢܣܝܢܐ‪ .‬ܘܟܕ ܝܕܥ ܒܗ ܪܓܬܐ ܕ̈ܪܘܚܢܝܬܐ‪ .‬ܘܠܘ ܕܦܓ�ܢܝܬܐ‪.‬‬ ‫ܘܕܢܟܬܪ ܒܦܪܕܝܣܐ ܡܨܐ ܗܘܐ ܟܕ ܢܛܪ ܠܦܘܩܕܢܐ‪ .‬ܘܠܘ ܕܢܫܬܕܐ ܠܦܘܠܚܢܐ ܕܥܠܡܐ ܗܢܐ‬ ‫̈‬ ‫ܫܢܝܢ ܐܬܒܪܝ ܐܕܡ‪ .‬ܒܡܫܘܚܬܐ ̇ܗܝ‬ ‫ܡܛܠ ܚܛܝܬܗ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܒܪ ܬܠܬܝܢ‬ ‫̇‬ ‫ܕܐܬܐ ̇‬ ‫ܕܐܝܬܝܗ ܒܪܝܬܐ ܚܕܬܐ‪ .‬ܒܡܫܘܚܬܐ ܕܝܢ ܕܐܬܐ‬ ‫ܒܗ ܝܫܘܥ ܠܘܬ ܡܥܡܘܕܝܬܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܒܗ ܐܕܡ ܬܪܝܢܐ ܠܒܪܝܬܐ ܚܕܬܐ ܘܬܪܝܢܝܬܐ‪ .‬ܒܗ ܒܗܕܐ ܡܫܘܚܬܐ ܐܬܒܪܝ ܐܕܡ‬ ‫̈‬ ‫ܩܕܡܝܐ‪ .‬ܒܒܪܝܬܐ ܥܬܝܩܬܐ ܩܕܡܝܬܐ‪ .‬ܡܕܝܢ ܒܪ ܬܠܬܝܢ ܫܢܝܢ ܐܬܒܪܝ ܐܕܡ‪.‬‬ ‫)‪» (2:42–43a‬ܘܟܕ ܗܘܐ ܒܪ ̈‬ ‫ܫܢܝܢ ܬܪܬܥܣ�ܐ ܣܠܩܘ ܐܝܟܢܐ ܕܡܥܕܝܢ ܗܘܘ ܠܥܕܥܐܕܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫ܝܘܡܬܗܘܢ ܗܦܟܘ ܠܗܘܢ« ܗ ܟܕ ܫܠܡܘ ܝܘܡܬܐ ܕܥܕܥܐܕܐ ܒܐܘܪܫܠܡ‬ ‫ܘܟܕ ܫܠܡܘ‬ ‫ܒܗܝܟܠܐ‪ .‬ܗܦܟܘ ܡܢ ܐܘܪܫܠܡ ܠܢܨܪܬ ܡܕܝܢܬܗܘܢ‪.‬‬

‫)‪» (2:43b–45a‬ܝܫܘܥ ܕܝܢ ܛܠܝܐ ܦܫ ܠܗ ܒܐܘܪܫܠܡ‪ .‬ܘܝܘܣܦ ܘܐܡܗ ܠܐ ܝܕܥܘ‪ .‬ܣܒܪܝܢ‬ ‫ܗܘܘ ܓܝܪ‪ .‬ܕܥܡ ̈‬ ‫ܒܢܝ ܠܘܬܗܘܢ ܗܘ‪ .‬ܘܟܕ ܐܬܘ ܡܪܕܐ ܝܘܡܐ ܚܕ܇ ܒܥܐܘܗܝ ܠܘܬ‬ ‫ܐܢܫܘܬܗܘܢ ܘܠܘܬ ܡܢ ܕܝܕܥ ܠܗܘܢ‪ .‬ܘܠܐ ܐܫܟܚܘܗܝ« ̄ܗ‪ :‬ܐܢܫܘܬܐ ܕܝܠܗܘܢ ܓܝܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝ‬ ‫ܠܒܢܝ ܓܢܣܐ ܕܝܠܗܘܢ ܩܪܐ‪ .‬ܗܟܢܐ ܓܝܪ ܟܬܝܒ ܒܝܘܢܝܐ‪ .‬ܓܕܫܐ ܕܝܢ ܕܟܕ ܫܐܠܘ‬ ‫ܓܢܣܗܘܢ‪ .‬ܕܠܐܝܠܝܢ ܕܝܕܥܝܢ ܗܘܘ ܠܗ‪ .‬ܘܠܐ ܐܫܟܚܘܗܝ‪ .‬ܐܣ]ܒܪܘ ܓܝܪ[ ܕܠܫܡܝܐ ]ܣܠܩ[‬ ‫ܠܘܬ ܐܒܘܗܝ‪ .‬ܐܘ ܡܢ ܐܪܟܠܐܘܣ ܒܪܗ ]ܕܗܝܪܘܕܣ ܐܬܕ[ܪܟ )‪ (fol. 42v‬ܘܐܬܩܛܠ‪.‬‬

‫)‪» (2:45b–46a‬ܘܗܦܟܘ ܠܗܘܢ ܬܘܒ ܠܐܘܪܫܠܡ ܘܒܥܝܢ ܗܘܘ ܠܗ‪ .‬ܘܡܢ ܒܬܪ ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ‬ ‫ܡܠܦܢܐ« ̄ܗ‪ :‬ܗܠܝܢ ܬܠܬܐ‬ ‫ܝܘܡܝܢ ܐܫܟܚܘܗܝ ܒܗܝܟܠܐ ܟܕ ܝܬܒ ܒܡܨܥܬ‬ ‫̈‬ ‫ܝܘܡܝܢ ܐܫܟܚܘܗܝ ܝܘܣܦ‬ ‫ܕܩܒܘܪܬܗ ܩܕܡܝܢ ܗܘܘ ܘܡܛܦܣܝܢ‪ .‬ܗܪܟܐ ܡܢ ܒܬܪ ܬܠܬܐ‬ ‫̈‬ ‫ܝܘܡܝܢ ܩܡ‪.‬‬ ‫ܘܡܪܝܡ‪ .‬ܬܡܢ ܕܝܢ܆ ܒܬܪ ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܝܢ‪ .‬ܐܫܟܚܘܗܝ ܒܗܝܟܠܐ ܟܕ ܝܬܒ ܒܡܨܥܬ ܡܠܦܢܐ‬ ‫)‪» (2:46–47‬ܘܡܢ ܒܬܪ ܬܠܬܐ‬ ‫ܘܫܡܥ ܡܢܗܘܢ ܘܡܫܐܠ ܠܗܘܢ‪ .‬ܘܬܡܗܝܢ ܗܘܘ ܟܠܗܘܢ ܐܝܠܝܢ ܕܫܡܥܝܢ ܗܘܘ ܠܗ‬ ‫̈‬ ‫̈‬ ‫ܘܒܦܬܓܡܘܗܝ‪̄ «.‬ܗ‪̇ :‬‬ ‫ܡܠܦܢܐ‬ ‫ܒܗܝ ܡܢ ܕܐܡܪ ܕܫܡܥ ܗܘܐ ܛܠܝܐ ܡܢ‬ ‫ܘܒܚܟܡܬܗ‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܘܡܫܐܠ ܗܘܐ ܠܗܘܢ‪ .‬ܚܘܝ ܕܠܘ ܩܘܡܬܗ ܡܕܒܪܐ ܗܘܬ ܠܗ‪ .‬ܐܠܐ ܗܘ ܡܕܒܪ‬ ‫ܛܠܝܐ ܪܒܝܢ‪ .‬ܩܘܡܬܗܘܢ ܡܕܒܪܐ ܠܗܘܢ ̇‬ ‫̈‬ ‫ܒܗܝ ܕܠܦܘܬ ܡܫܘܚܬܐ‬ ‫ܗܘܐ ܩܘܡܬܗ‪.‬‬ ‫̇‬ ‫ܕܩܘܡܬܐ ܕܟܠ ܚܕ ܚܕ ܡܢܗܘܢ܆ ܐܝܟ ܡܕܡ ܕܡܟܢܐ ܕܡܥܒܕܐ ܒܗ ܢܦܫܐ ܡܠܝܠܬܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܝܫܘܥ ܕܝܢ܆ ܠܘ ܗܟܢܐ‪ .‬ܐܠܐ ܗܘ ܡܕܒܪ‬ ‫ܗܟܢܐ ܡܕܒܪܐ ܠܛܠܝܐ ̇ܗܘ ܕܕܝܠܗ‬ ‫̈‬ ‫̇‬ ‫ܗܘܐ ܠܩܘܡܬܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ܗܝ ܕܟܕ ܒܪ ܬܪܬܥܣ�ܐ ܫܢܝܢ ܐܝܬܘܗܝ‪ .‬ܫܡܥ‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܘܡܫܐܠ ܗܘܐ ܠܗܘܢ܆ ̇ܗܘ ܡܐ ܕܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܫܢܝܢ ܠܐ‬ ‫ܡܠܦܢܐ‬ ‫ܗܘܐ ܡܢ‬ ‫ܡܟܢ ܕܢܥܒܕ‪.‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ̇‬ ‫ܡܠܦܢܐ ܘܡܫܐܠ ܗܘܐ ܠܗܘܢ܆ ܣܡ ܢܡܘܣܐ‬ ‫ܒܗܝ ܕܐܡܪ ܕܫܡܥ ܗܘܐ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܠܡܫܐܠܢܐ ܘܡܫܬܐܠܢܐ‪ .‬ܘܚܙܝ ܠܫܦܝܪܘܬ ܡܛܟܣܘܬܗ‪ .‬ܐܦ ܓܝܪ ܚܟܡܬܗ ܕܐܠܗܐ‬ ‫ܐܝܬܘܗܝ‪ .‬ܠܘ ܓܝܪ ܗܘ ܫܐܠ ܐܢܘܢ ܩܕܡܐܝܬ‪ .‬ܡܫܟܚ ܗܘܐ ܓܝܪ ܕܠܐ ܡܫܬܪܝܢܝܬܐ‬ ‫ܢܫܐܠ ܘܢܐܣܘܪ ܘܢܦܟܪ ܐܢܘܢ‪ .‬ܐܠܘ ܨܒܐ‪ .‬ܐܠܐ ܩܕܡܐܝܬ ܫܡܥ ܗܘܐ ܡܢܗܘܢ܆‬ ‫ܘܒܬܪܟܢ ܡܫܐܠ ܗܘܐ ܠܗܘܢ‪.‬‬ ‫̇‬ ‫ܐܠܐ ܡܬܒܥܝܐ ܕܡܢܐ ܐܝܬܘܗܝ ܗܘ ܡܐ ܕܫܡܥ ܗܘܐ ܡܢܗܘܢ‪ .‬ܘܐܡܪܝܢܢ‬ ‫ܕܐܘܢܓܠܝܣܛܐ‪ .‬ܠܐ ܐܡܪ‪ .‬ܐܠܐ ܕܡܝܐ‪ .‬ܕܡܛܠ ܐܝܠܝܢ ܕܩܕܡ ܐܡܪ ܢܡܘܣܐ ܡܫܐܠܝܢ‬ ‫ܗܘܘ ܠܗ‪ .‬ܬܘܒ ܕܝܢ‪ .‬ܡܛܠ ܡܐܬܝܬܗ ܕܡܫܝܚܐ ܡܫܐܠܝܢ ܗܘܘ ܠܗ‪ .‬ܘܐܦܢ ܠܐ ܝܕܥܝܢ‬ ‫ܗܘܘ ܕܗܘ ܐܝܬܘܗܝ‪ .‬ܘܝܕܝܥܐ ܕܡܛܠ ܡܐܬܝܬܗ ܡܫܐܠܝܢ ܗܘܘ ܠܗ‪ .‬ܡܢ ܐܝܠܝܢ ܕܡܠܠ‬ ‫̈‬ ‫̈‬ ‫ܕܡܠܝܗܘܢ܆ ܒܟܠܗ‬ ‫ܘܡܓܘܫܐ‪ .‬ܘܢܦܩ ܛܒܐ‬ ‫ܘܚܢܐ‬ ‫ܥܠܘܗܝ ܙܟܪܝܐ ܘܫܡܥܘܢ ܐܣܝܪܐ ܿ ܼ‬ ‫ܐܬܪܐ ̇ܗܘ‪.‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܬܘܒ ܡܬܒܥܝܐ‪ .‬ܕܗܘ ܡܢܐ ܡܫܐܠ ܗܘܐ ܠܗܘܢ‪ .‬ܘܐܡܪܝܢܢ ܕܥܠ ̈‬ ‫ܚܕܬܬܐ ̈ܪܘܚܢܝܬܐ‬ ‫̈‬ ‫»ܦܬܓܡܘܗܝ« ܡܢ‪̈ .‬‬ ‫̈‬ ‫ܠܣܘܟܠܐ‬ ‫ܠܡܠܘܗܝ ܩܪܐ‪» .‬ܚܟܡـ]ܬܗ« ܕܝܢ[‬ ‫ܡܫܐܠ ܗܘܐ ܠܗܘܢ‪.‬‬ ‫ܕܡܠܝܢ ̈‬ ‫̈‬ ‫ܗܘܝ ̈ܡܠܘܗܝ ܩܪܐ‪̇ .‬‬ ‫̈‬ ‫ܘܗܝ )‪» (fol. 43r‬ܕܬܡܝܗܝܢ ܗܘܘ ܒܚܟܡܬܗ ܘܦܬܓܡܘܗܝ«܆‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܘܕܥ ܕܚܕܬܬܐ ̈ܪܘܚܢܝܬܐ ܡܙܝܥ ܗܘܐ ܥܠܝܗܘܢ ܕܡܠܦܢܐ ܕܝܘܕܝܐ‪ .‬ܘܒܥܐ ܗܘܐ‬ ‫̈‬ ‫ܦܘܢܝܐ‪ .‬ܘܐܢܕܝܢ ܠܐ‪ .‬ܠܐ ܡܬܬܡܗܝܢ ܗܘܘ‪ .‬ܡܛܠ ܕܒܗܕܐ ܩܘܡܬܐ ܕܒܪ‬ ‫ܡܢܗܘܢ‬ ‫ܫܢܝܢ ܡܫܐܠ ܗܘܐ ܠܗܘܢ ܥܠ ̈‬ ‫̈‬ ‫ܚܕܬܬܐ ̈ܪܘܚܢܝܬܐ‪ .‬ܘܬܒܥ ܗܘܐ ܡܢܗܘܢ‬ ‫ܬܪܬܥܣ�ܐ‬ ‫ܕܢܦܢܘܢ ܠܗܘܢ‪ .‬ܟܕ ܡܠܦܢܘܬܗ ̈‬ ‫ܘܫܘܐܠܘܗܝ‪ .‬ܠܘ ܠܦܘܬ ܡܫܘܚܬܐ ̇ܗܝ ܕܝܕܥܬܗ‪ .‬ܐܝܬܝܗܘܢ‬ ‫̇‬ ‫ܗܘܘ‪ .‬ܐܠܐ ܐܟܡܐ ܕܣܦܩܝܢ ܗܘܘ ܗܢܘܢ ܕܢܫܡܥܘܢ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܡܠܦܢܐ‪ .‬ܚܘܝ ܕܣܓܝ ܐܬܕܡܪܘ‬ ‫ܒܗܝ ܬܘܒ ܕܐܡܪ ܕܐܫܟܚܘܗܝ ܟܕ ܝܬܒ ܒܡܨܥܬ‬ ‫̈‬ ‫̈‬ ‫ܘܥܠܗܝ ܐܘܬܒܘܗܝ ܒܡܨܥܬܐ‪ .‬ܕܐܝܬܝܗ̇‬ ‫̇‬ ‫ܡܠܦܢܐ ܕܝܘܕܝܐ ܒܚܟܡܬܗ ܘܒܡܠܦܢܘܬܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܡܠܦܢܐ‪ .‬ܐܠܘܠܐ ܓܝܪ ܕܣܓܝ ܐܬܕܡܪܘ ܒܚܟܡܬܗ ܘܒܦܬܓܡܘܗܝ‪ .‬ܠܘ‬ ‫ܕܘܟܬܐ‬ ‫̈‬ ‫̇‬ ‫ܕܡܠܦܢܐ ܡܘܬܒܝܢ ܗܘܘ ܠܗ‪ .‬ܟܕ ܚܕܝܪܝܢ ܠܗ ܡܢ ܟܠܕܘܟ‬ ‫ܕܐܝܬܝܗ ܕܘܟܬܐ‬ ‫ܒܡܨܥܬܐ‬ ‫ܘܫܡܥܝܢ ܡܠܦܢܘܬܗ‪ .‬ܠܐ ܓܝܪ ܥܕܟܝܠ ܒܠܥܘ ܗܘܘ ܒܚܣܡܐ ܕܠܘܬܗ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐ ܥܕܟܝܠ‬ ‫ܝܕܥܝܢ ܗܘܘ ܠܗ ܕܗܘܝܘ ܡܫܝܚܐ‪ .‬ܡܛܠ ܕܠܐ ܝܕܥܘܗܝ‪ .‬ܠܐ ܚܣܡܘ ܒܗ‪ .‬ܪܚܡܘ ܕܢܐܠܦܘܢ‬ ‫ܡܢܗ‪ .‬ܘܒܕܓܘܢ܆ ܣܓܝ ܝܬܪܘ ܡܢ ܡܠܦܢܘܬܗ‪̇ .‬‬ ‫ܒܗܝ ܕܥܕܟܝܠ ܫܦܝ�ܝ ܬܪܥܝܬܐ ܘܕܠܐ ܚܣܡ‬ ‫ܐܝܬܝܗܘܢ ܗܘܘ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܦ ܗܕܐ ܐܚܪܬܐ ܙܕܩ ܠܡܕܥ‪ .‬ܕܗܕܐ ܩܘܡܬܐ ܕܬܪܬܥܣ�ܐ ܫܢܝܢ̈‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ‪̇ .‬‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܡܘܫܚܬܐ ܕܐܝܟ‬ ‫ܡܢܗ‬ ‫ܡܘܫܚܬܐ ܘܠܥܠ‬ ‫ܡܢܗ‬ ‫ܒܗܝ ܕܐܝܬ ܠܬܚܬ‬ ‫ܡܨܥܝܬܐ‬ ‫̇‬ ‫ܐܝܟܢ‪̇ .‬ܗܘ ܓܝܪ ܕܡܬܝܠܕ ܥܕܡܐ ܠܗܝ ܕܡܫܬ̈ܪܝܢ ܥܙܪܘ̈ܪܘܗܝ‪ .‬ܥܘܠܐ ܡܬܩܪܐ‪ .‬ܘܡܢ ܟܕ‬ ‫ܡܫܬ̈ܪܝܢ ܥܙܪܘ̈ܪܘܗܝ ܥܕܡܐ ܕܫܠܡ ܚܠܒܗ‪ .‬ܝܠܘܕܐ ܡܫܬܡܗ‪ .‬ܘܡܢ ܟܕ ܫܠܡ ܚܠܒܗ‬ ‫ܫܢܝܢ ܥܕܡܐ ܠܬܪܥܣ� ̈‬ ‫ܫܢܝܢ‪ .‬ܫܒܪܐ ܡܬܐܡܪ‪ .‬ܘܡܢ ܫܒܥ ̈‬ ‫ܘܥܕܡܐ ܠܫܒܥ ̈‬ ‫ܫܢܝܢ ܛܠܝܐ‬ ‫̈‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܥܠܝܡܐ ܡܫܬܡܗ‪ .‬ܘܡܢ ܬܡܢܬܥܣܪ‬ ‫ܫܢܝܢ ܠܬܡܢܬܥܣܪ‬ ‫ܡܬܩܪܐ‪ .‬ܘܡܢ ܝܒ`‬ ‫̈‬ ‫ܥܕܡܐ ܠܥܣܪܝܢ ܘܚܡܫ ܫܢܝܢ‪ .‬ܛܠܐ ܓܒܪ ܡܬܩܪܐ‪ .‬ܘܡܢ ܥܣܪܝܢ ܘܚܡܫ ܠܚܡܫܝܢ‪ .‬ܓܒܪܐ‬ ‫ܫܢܝܢ ̈‬ ‫ܫܢܝܢ ܐܘ ܫܬ ̈‬ ‫ܡܬܩܪܐ‪ .‬ܕܘܝܕ ܗܟܝܠ ܡܢ ܟܝܬ ܡܫܝܚܘܬܗ ܠܡܠܟܘܬܗ‪ .‬ܚܡܫ ̈‬ ‫ܗܘܝ‪.‬‬ ‫̈‬ ‫ܐܝܟ ܡܢ ܪܡܙܐ ܕܟܬܒܐ ܐܕܪܟܢܢ‪ .‬ܐܪܡܝܐ ܓܝܪ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܡܢܬܥܣ�ܐ ܫܢܝܢ‪.‬‬ ‫̈‬ ‫ܫܢܝܢ ܩܒܠ‬ ‫ܐܫܬܘܝ ܠܡܘܗܒܬܐ ܕܢܒܝܘܬܐ‪ .‬ܘܕܢܝܐܝܠ ܟܕ ܐܝܬܘܗܝ ܒܪ ܬܡܢܬܥܣ�ܐ‬ ‫̈‬ ‫ܠܟܗܢܐ‪ .‬ܘܦܨܝ ܠܫܘܫܢ ܡܢ ܡـ]ܘܬܐ‪ .‬ܟܕ[ ܝܕܝܥܐ ܕܡܛܠ‬ ‫ܪܘܚܐ ܕܚܟܡܬܐ‪ .‬ܘܕܢ ܘܚܝܒ‬ ‫]ܕܣܘܥ�ܢܐ[ ܡܫܬܡܫܝܢ ܗܘܘ ܐܬܝܗܒܬ ܛܝܒܘܬܐ‪ .‬ܘܠܘ ]ܡܢ ܡܫܘܚܬܐ[ ܕܩܘܡܬܐ‬ ‫)‪ (fol. 43v‬ܠܗܕܐ ܠܚܡܐ ܗܘܬ‪.‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܫܘܚܠܦܐ ܕܫܢܝܐ ܐܦ ܕܩܘܡܬܐ ܫܟܝܚܢ‪ .‬ܠܘܬ ܗܢܘܢ ܕܐܬܓܒܝܘ‬ ‫ܗܠܝܢ ܗܟܝܠ ܦܘ̈ܪܫܢܐ‬ ‫ܠܢܒܝܘܬܐ ܘܡܕܒܪܢܘܬܐ‪ .‬ܟܕ ܠܐ ܐܬܝܕܥܬ ܠܘܬ ܚܕ ܡܢܗܘܢ‪ .‬ܗܕܐ ܕܐܬܚܙܝܬ ܠܘܬ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܟܠܗ ܗܢܐ ܬܗܪܘ ܒܚܟܡܬܗ‬ ‫ܝܫܘܥ‪̇ .‬ܗܝ ܕܐܡܪ ܕܟܕ ܐܝܬܘܗܝ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܕܝܐ‪ .‬ܥܕܡܐ ܕܢܘܬܒܘܢܝܗܝ ܒܡܨܥܬܗܘܢ ܘܢܚܕܪܘܢ ܘܢܐܠܦܘܢ‬ ‫ܡܠܦܢܐ‬ ‫ܘܒܡܠܘܗܝ‬ ‫̇‬ ‫ܡܢܗ‪ .‬ܟܕ ܠܘ ܠܦܘܬ ܡܫܘܚܬܐ ܕܝܕܥܬܗ ܡܠܦ ܗܘܐ ܠܗܘܢ ܘܡܫܐܠ ܐܠܐ ܠܦܘܬ ܗܘ‬ ‫ܡܐ ܕܡܟܢܝܢ ܗܘܘ ܘܣܦܩ]ܝܢ[ ܗܘܘ ܕܢܫܡܥܘܢ‪ .‬ܚܟܡܬܗ ܓܝܪ ܟܝܢܝܬܐ ܘܡܬܘܡܝܬܐ‬ ‫ܕܐܠܗܐ ܐܒܐ ܐܝܬܘܗܝ‪ .‬ܘܐܦܢ ܗܘܐ ܒܪܢܫܐ ܕܠܐ ܫܘܚܠܦܐ‪.‬‬ ‫)‪» (2:48a‬ܘܟܕ ܚܙܐܘܗܝ ܬܡܗܘ« ̄ܗ‪ :‬ܐܦ ܝܘܣܦ ܘܡܪܝܡ ܬܡܗܘ ܒܗ‪ .‬ܡܛܠ ܬܪܬܝܢ‪.‬‬ ‫̈‬ ‫ܚܕܐ ܡܢ‪ .‬ܡܢ ܕܘܟܬܐ ̇ܗܝ ܕܝܬܝܒ ܗܘܐ ̇‬ ‫ܡܠܦܢܐ‪ .‬ܐܚܪܬܐ ܕܝܢ ̇ܗܝ‬ ‫ܒܗ‪ .‬ܒܡܨܥܬ‬ ‫̈‬ ‫ܕܡܠܦܢܐ ̇ܗܢܘܢ‪.‬‬ ‫ܕܫܡܥܘ ̈ܡܠܐ ܕܡܠܠ ܥܡܗܘܢ‬ ‫)‪» (2:48b‬ܘܐܡܪܬ ܠܗ ܐܡܗ« ̄ܗ‪ :‬ܚܙܝ ܡܪܝܡ ܗܟܝܠ ܟܕ ܐܙܠܐ ܒܬܪ ܥܝܕܐ ܩܕܡܝܐ‬ ‫̈‬ ‫ܘܫܢܘܗܝ‪ .‬ܘܠܘ ܥܡ ܡܠܦܢܘܬܗ‪ .‬ܟܕ ܐܡܪܐ ܗܟܢܐ‬ ‫ܡܡܠܠܐ ܥܡ ܩܘܡܬܗ‬

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‫‪TEXT AND TRANSLATION‬‬

‫)‪» (2:48c‬ܒܪܝ‪ .‬ܠܡܢܐ ܥܒܕܬ ܠܢ ܗܟܢܐ‪ .‬ܕܗܐ ܐܒܘܟ ܘܐܢܐ ܒܛܘܪܦܐ ܣܓܝܐܐ ܒܥܝܢ‬ ‫ܗܘܝܢ ܠܟ« ̄ܗ‪ :‬ܚܙܝ ܕܟܕ ܐܚ�ܢܝܬܐ ܚܙܬ ܘܫܡܥܬ ܐܚ�ܢܝܬܐ ܡܠܠܬ‪ .‬ܚܙܬ ܓܝܪ ܡܘܬܒܗ‬ ‫̈‬ ‫̈‬ ‫ܕܡܠܦܢܐ‪ .‬ܘܡܠܠܬ ܥܡܗ‪ .‬ܐܝܟ ܕܥܡ ܛܠܝܐ‪ .‬ܘܓܕܫܐ‬ ‫ܡܠܘܗܝ‪ .‬ܐܝܟ ܡܠܦܢܐ‬ ‫ܘܫܡܥܬ‬ ‫̇‬ ‫̇‬ ‫ܕܐܦ ܡܢ ܕܘܡܪܗ ܕܒܗ‪ .‬ܡܠܬܗ ܐܬܕܘܕܬ‪.‬‬ ‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܩܪܬܗ ܡܪܝܡ ܠܝܘܣܦ ܐܒܘܗܝ ܕܝܫܘܥ‪ .‬ܟܕ ܝܕܥܬ ܗܘܬ ܚܬܝܬܐܝܬ‬ ‫ܕܠܐ ܩܪܝܒ ܒܡܕܡ ܠܡܘܠܕܗ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܡܕܒܪܢܐܝܬ ܩܪܬ ܐܒܘܗܝ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐ ܥܕܟܝܠ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ܇ ܕܕܠܐ ܙܘܘܓܐ ܐܬܒܛܢ ܘܐܬܝܠܕ ܝܫܘܥ‪ .‬ܘܠܐ ܨܒܬ ܕܬܓܠܐ ܥܠ‬ ‫ܝܕܝܥܐ ܗܘܬ‬ ‫̇‬ ‫ܒܬܘܠܘܬܗ ܐܠܐ ܩܪܬܗ ܐܒܘܗܝ ܡܕܒܪܢܐܝܬ‪ .‬ܐܝܟ ܡܣܒܪܢܘܬܐ ܕܐܝܬ ܗܘܐ ܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܝܘܕܝܐ ܥܠ ܝܫܘܥ܇ ܕܒܪ ܝܘܣܦ ܐܝܬܘܗܝ‪ .‬ܐܝܟ ܕܡܚܘܝܢ ܡܠܝܗܘܢ ܕܝܘܕܝܐ ܕܡܢ ܒܬܪܟܢ‪.‬‬ ‫̇‬ ‫ܕܩܪܝܢ ܗܘܘ ܠܗ ܒܪ ܝܘܣܦ‪ .‬ܗܝ ܓܝܪ ܬܘܒ ܕܐܡܪܬ ܠܗ ܠܝܫܘܥ ܕܒܛܘܪܦܐ ܣܓܝܐܐ‬ ‫ܒܥܝܢ ܗܘܝܢ ‪ 152‬ܠܟ‪ .‬ܐܝܟ ̇ܗܘ ܕܛܝܒܘܬܐ ܿ ܼܡܪܫܠܐ ܗܘܬ ܒܗ ܒܗܕܐ‪.‬‬ ‫ܐܠܐ ܡܬܒܥܝܐ ܕܢܥܩܒ‪ .‬ܕܠܐܝܢܐ ܩܪܬ ܛܘܪܦܐ ܣܓܝܐܐ ܒܬܘܠܬܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܡܢ‬ ‫ܒܬܪ ܕܫܠܡ ܥܕܥܐܕܐ‪ .‬ܐܙܠܘ ܡܪܕܐ ܝܘܡܐ ܚܕ‪ .‬ܟܕ ܣܒܪܝܢ ܗܘܘ‪ .‬ܕܥܡ ̈‬ ‫ܒܢܝ ܠܘܝܬܗܘܢ ܗܘ‪.‬‬ ‫ܘܟܕ ܒܥܐܘܗܝ ܘܠܐ ܐܫܟܚܘܗܝ‪ .‬ܗܦܟܘ ܠܗܘܢ ܠܐܘܪܫܠܡ‪ .‬ܟܕ ܠܘ ܡܚܕܐ ܠܗܝܟܠܐ ܬܪܨܘ‪.‬‬ ‫ܐܦܠܐ ܓܝܪ ܥܠ ܒܠܗܘܢ ‪ 153‬ܣܠܩܐ ܗܘܬ ܗܕܐ܇ ܕܒܗܝܟܠܐ ܦܫ‪ .‬ܐܠܐ ܠܘܬ ]̈ܪܚܡܝܗܘܢ[‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ )‪ (fol. 44r‬ܕܥܕܥܐܕܐ ܠܘܬܗܘܢ‬ ‫ܘܒܒܬܝܗܘܢ ܐܙܠܘ ܒܥܐܘܗܝ‪ .‬ܠܘܬ ̇ܗܢܘܢ ܕܐܦ‬ ‫̈‬ ‫̇‬ ‫ܒܟܠܗ ܐܘܪܫܠܡ‪ .‬ܘܠܐ‬ ‫ܫܪܝܢ ܗܘܘ‪ .‬ܘܠܐ ܐܫܟܚܘܗܝ‪ .‬ܗܝܕܝܢ ܐܬܟܪܟܘ ܬܠܬܐ ܝܘܡܝܢ‪.‬‬ ‫ܐܫܟܚܘܗܝ‪ .‬ܒܬܪܟܢ ܬܪܨܘ ܘܐܙܠܘ ܠܗܝܟܠܐ‪ .‬ܘܐܫܟܚܘܗܝ‪» .‬ܛܘܪܦܐ« ܗܟܝܠ ܩܪܬ܇ ܠܘ‬ ‫ܠܝܘܡܐ ̇ܗܘ ܕܒܗ ܢܦܩܘ ܡܢ ܐܘܪܫܠܡ‪ .‬ܡܛܠ ܕܒܣܒܪܐ ܬܠܝܢ ܗܘܘ ܕܥܡ ̈‬ ‫ܒܢܝ ܠܘܝܬܗܘܢ‬ ‫ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܐܦܠܐ ܠܝܘܡܐ ܕܒܬܪܗ ܕܒܗ ܗܦܟܘ ܠܐܘܪܫܠܡ‪ .‬ܡܛܠ ܕܣܒܪܝܢ ܗܘܘ‪.‬‬ ‫ܕܠܘܬ ܡܘܕܥܬܐ ܕܝܠܗܘܢ܆ ܦܫ܇ ܘܐܦ ܗܕܐ‪ .‬ܕܠܛܘܪܦܗܘܢ ܡܩܠܐ ܗܘܬ‪ .‬ܐܠܐ ܛܘܪܦܐ‬ ‫̇‬ ‫̈‬ ‫ܒܟܠܗ ܐܘܪܫܠܡ‬ ‫ܝܘܡܝܢ‪ .‬ܗܢܘܢ ܕܒܗܘܢ ܟܪܟܘ ܐܝܟ ܕܒܫܪܓܐ‬ ‫ܣܓܝܐܐ ܩܪܬ܇ ܠܬܠܬܐ‬ ‫ܘܠܐ ܐܫܟܚܘܗܝ‪ .‬ܗܝܕܝܢ ܠܝܘܡܐ ܫܬܝܬܝܐ‪ .‬ܬܪܨܘ ܠܗܝܟܠܐ ܘܐܫܟܚܘܗܝ‪ .‬ܡܛܠ ܕܒܝܘܡܐ‬ ‫ܕܫܬܐ ܐܫܟܚܘܗܝ ܝܘܡܐ ܕܢܦܩܘ ܡܢ ܐܘܪܫܠܡ‪ .‬ܘܝܘܡܐ ܕܗܦܟܘ‪ .‬ܘܬܠܬܐ ܕܛܥܘ‬ ‫ܒܐܘܪܫܠܡ‪ .‬ܘܝܘܡܐ ܕܬܪܨܘ ܠܗܝܟܠܐ‪.‬‬ ‫̇‬ ‫ܐܘ ܗܟܢܐ‪» .‬ܛܘܪܦܐ ܣܓܝܐܐ« ܫܡܗܬ ܒܬܘܠܬܐ ܡܪܝܡ‪ .‬ܠܡܣܒܪܢܘܬܐ ܗܝ ܕܗܘܬ‬ ‫̇‬ ‫ܠܗ ܟܝܬ ܘܠܝܘܣܦ ܡܛܠܬܗ‪ .‬ܕܡܢ ܒܝܬܐ ܕܐܪܟܠܐܘܣ ܐܬܕܪܟ ܘܐܬܩܛܠ‪ .‬ܡܛܠ ܕܐܦܢ‬ ‫ܐܬܐܡܪ ܠܘܬܗܘܢ ܒܡܨܪܝܢ‪̇ .‬ܗܝ ܠܗܘܢ ܗܢܘܢ ܕܒܥܝܢ ܗܘܘ ܢܦܫܗ ܕܛܠܝܐ‪ .‬ܐܠܐ ܡܣܩܝܢ‬ ‫̈‬ ‫ܡܚܫܒܬܗܘܢ‪̇ .‬ܗܝ ܕܐܬܐܡܪܬ‪ .‬ܠܘܬܗܢ‪ .‬ܕܥܬܝܕ ܗܘܐ »ܐܝܪܘܕܝܘܣ ܠܡܒܥܝܗ‬ ‫ܗܘܘ ܥܠ‬ ‫ܠܛܠܝܐ‪ .‬ܐܝܟ ܕܢܘܒܕܝܘܗܝ‪ «.‬ܠܗܕܐ ܓܝܪ ܡܣܒܪܢܘܬܐ ܩܪܬ ܛܘܪܦܐ ܣܓܝܐܐ‪.‬‬ ‫)‪» (2:49a‬ܐܡܪ ܠܗܘܢ ܡܢܐ ܒܥܝܬܘܢ ܗܘܝܬܘܢ ‪ 154‬ܠܝ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ ܦܢܝ ܠܗܘܢ‬ ‫ܦܘܢܝܐ ܙܥܝܦܐܝܬ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܡܠܠܬ ܥܡܗ ܐܝܟ ܥܝܕܐ ܩܕܡܝܐ‪̇ .‬‬ ‫ܠܗܝ‬ ‫ܡܫܠܛܘܬܗ ܕܡܠܬܗ̇‬ ‫̇‬ ‫ܠܗ ܦܬܓܡܐ‪ .‬ܕܢܚܘܐ ̇‬ ‫ܙܥܝܦܐܝܬ ܦܢܝ ̇‬ ‫ܠܗ‪ .‬ܕܠܐ ܠܚܡܐ ܗܘܬ‬ ‫̇‬ ‫̇‬ ‫ܘܢܠܦܝܗ‪.‬‬ ‫ܡܢܗ ܦܐܪܪܝܣܝܐ ܕܐܡܐ‬ ‫ܕܥܡܗ‪ .‬ܬܘܒ ܕܝܢ ܙܥܝܦܐܝܬ ܦܢܝ܆ ܐܝܟܢܐ ܕܢܣܒ‬ ‫̇‬ ‫ܕܠܘ ̇ܗܝ ܗܘܬ ܠܗ ܐܡܐ‪ .‬ܐܠܐ ܕܗܘ ܟܕ ܨܒܐ ܘܗܘܐ ̇‬ ‫ܠܗ ܒܪܐ‪ .‬ܥܒܕܗ ܐܡܗ‪ .‬ܬܘܒ ܕܝܢ‬ ‫ܕܢܠܦܝܗ ܕܡܟܐ ܘܠܗܠ‪ .‬ܕܐܝܟܢܐ ̇ܘܠܐ ̇‬ ‫̇‬ ‫ܠܗ ܕܬܡܠܠ ܥܡܗ‪.‬‬ ‫ܙܥܝܦܐܝܬ ܦܢܝ܆ ܐܝܟܢܐ‬ ‫‪.‬ܗܘܘ ‪Due to scribal error, it was written‬‬ ‫‪.‬ܟܠܗܘܢ ‪Due to scribal error, it was written‬‬ ‫‪ was missed from the verse.‬ܗܘܝܬܘܢ ‪154 Due to scribal error, the word‬‬ ‫‪152‬‬ ‫‪153‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (2:49a‬ܐܡܪ ܠܗܘܢ ܡܢܐ ܒܥܝܢ ܐܢܬܘܢ ܗܘܝܬܘܢ ‪ 155‬ܠܝ« ̄ܗ‪ :‬ܕܐܡܪ ܠܗܘܢ ܕܡܢܐ‬ ‫ܒܥܝܢ ܐܢܬܘܢ ܠܝ‪ .‬ܐܟܣ ܗܫܐ ܠܡܣܒܪܢܘܬܗܘܢ‪ .‬ܘܚܘܫܒܐ ܡܚܝܠܐ ܕܝܠܗܘܢ ܕܥܠܘܗܝ‪.‬‬ ‫ܘܗܕܐ ܐܡܪ‪ .‬ܠܡܢܐ ܒܥܝܢ ܐܢܬܘܢ ܠܝ ܐܝܟ ܐܒܝܕܐ‪ .‬ܐܠܘ ܓܝܪ ܝܕܥܬܘܢܢܝ܆ ܠܐ ܒܥܝܢ‬ ‫ܗܘܝܬܘܢ ܠܝ ܐܝܟ ܐܒܝܕܐ‪ .‬ܐܢܐ ܕܝܢ ܠܘ ܠܟܘܢ ܒܠܚܘܕ ܒܥܐ ܐܢܐ‪ .‬ܠܐ ܘܠܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܐܢܬܘܢ ܕܝܢ ܡܫܡܫܢܐ ܕܡܕܒܪܢܘܬܐ ܕܝܠܝ ܐܝܬܝܟܘܢ‪ .‬ܘܠܐ ܡܦ�ܢܣܢܐ‪156 .‬‬ ‫̈‬ ‫ܘܠܠܐ‬ ‫ܐܢܫܐ ܠܐ ̈ܪܕܝܐ ̈‬ ‫)‪» (2:49b‬ܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ‪̄ «.‬ܗ‪:‬‬ ‫ܐܣܒܪܘ ܗܪܟܐ ܕܠܒܝܬܐ ܕܝܘܣܦ ܘܡܪܝܡ ܩܪܐ ܒܝܬ ܐܒܘܗܝ‪ .‬ܘ]ܝܕܝܥܐ[ ܕܠܐ ܫܪܝܪܐ‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ ܗܘܬ‪ .‬ܐܡܪ ܗܘܐ ܕ]ܠܐ‬ ‫ܣܓܝܐܬܐ‪ [.‬ܐ` ܡܢ ܕܐܠܘ ܗܕܐ‬ ‫ܗܕܐ‪ .‬ܡܢ ]‬ ‫̇‬ ‫ܝܕܥܝܬܘܢ ܐܢܬܘܢ[ ܕܒܒܝܬܢ )‪ (fol. 44v‬ܐܘ ܒܒܝܬܟܘܢ ܘܠܐ ܠܝ ܕܐܗܘܐ‪ .‬ܕܬܪܬܝܢ ܕܝܢ‪.‬‬ ‫ܐܠܘ ܠܒܝܬܐ ܕܝܘܣܦ ܘܕܡܪܝܡ ܩܪܐ ܒܝܬ ܐܒܝ‪ .‬ܠܐ ܙܕܩ ܗܘܐ ܕܢܦܢܐ ܠܗܘܢ ܕܠܡܢܐ‬ ‫̈‬ ‫ܠܐܒܗܐ ܕܢܒܥܘܢ‬ ‫ܒܥܝܢ ܗܘܝܬܘܢ ܠܝ‪ .‬ܡܛܠ ܕܠܘ ܥܠ ܒܪܐ ܒܠܚܘܕ ܘܗܢܐ ܚܝܕܝܐ܆ ܙܕܩ‬ ‫ܘܢܫܐܠܘܢ܆ ܐܠܐ ܘܥܠ ܥܒܕܐ ܐܢ ܓܕܫ ܘܐܒܕ‪ .‬ܕܬܠܬ ܕܝܢ‪ .‬ܕܠܘ ܡܛܠܗܕܐ ܐܬܐ ܕܢܠܦ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ܇ ܕܒܪ ܝܘܣܦ ܘܒܪ ܡܪܝܡ ܐܝܬܘܗܝ܇ ܐܝܟܢܐ ܕܢܩܪܐ ܠܒܝܬܗܘܢ ܒܝܬ ܐܒܝ‪ .‬ܐܠܐ‬ ‫̇‬ ‫ܕܒܪܐ ܗܘ ܟܝܢܝܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܕܐܪܒܥ ܬܘܒ‪ .‬ܡܢ ܗܝ ܕܟܕ ܩܪܐܘܗܝ ܒܪ ܝܘܣܦ‪.‬‬ ‫ܓܘܕܦܐ ܚܫܒܗ܇ ܘܗܐ ܐܦ ܟܕ ܩܪܐܘܗܝ ܒܪ ܕܘܝܕ ܦܫܝܛܐܝܬ ܐܬܛܦܝܣ܆ ܐܠܐ ܕܐܡܪ‪.‬‬ ‫»ܘܐܝܟܢܐ ܕܘܝܕ ܒܪܘܚܐ ܩܪܐ ܠܗ ܡܪܝܐ‪ «.‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ‪» .‬ܕܒܝܬ ܐܒܝ« ܩܪܐ‬ ‫ܠܗܝܟܠܐ ܐܘܟܝܬ ܠܒܝܬܐ ܕܐܝܬ ܗܘܐ ܒܐܘܪܫܠܡ‪ .‬ܕܐܝܬܘܗܝ ܕܐܠܗܐ ܐܒܘܗܝ‪ .‬ܐܝܟ‬ ‫ܕܗܘ ܐܡܪ ܒܙܒܢܐ ܐܚܪܢܐ ܡܢ ܦܪܨܘܦܗ ܕܐܠܗܐ ܐܒܘܗܝ ܡܛܠܬܗ ܕܗܝܟܠܐ‪ .‬ܗܟܢܐ‪.‬‬ ‫̈‬ ‫ܥܡܡܐ« ܘܕܫܪܟܐ‪.‬‬ ‫»ܟܬܝܒ ܓܝܪ ܕܒܝܬܝ ܒܝܬ ܨܠܘܬܐ ܢܬܩܪܐ ܠܟܠܗܘܢ‬ ‫̄‬ ‫)‪» (2:49b‬ܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ« ܗ‪ :‬ܡܛܠ ܡܢܐ ܐܡܪ‬ ‫ܠܡܪܝܡ ܘܠܝܘܣܦ ܕܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܡܛܠ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܡܛܠ ܕܝܢ ܕܩܪܬܗ ܡܪܝܡ ܠܝܘܣܦ ܐܒܘܗܝ܇ ܕܠܐ ܢܗܘܐ ܫܬܩܗ ܣܗܕܘܬܐ‬ ‫̇‬ ‫ܕܥܠܘܗܝ‪ .‬ܐܡܪ ܕܒܝܬ ܐܒܝ ܘܠܐ ܠܝ ܕܐܗܘܐ‪ .‬ܟܕ ܡܚܘܐ ܕܝܘܣܦ ܠܘ ܐܒܘܗܝ ܐܝܬܘܗܝ‪.‬‬ ‫ܐܠܐ ܕܐܝܬ ܠܗ ܐܒܐ ܟܣܝܐ‪̇ .‬ܗܘ ܕܒܝܬܗ ܗܝܟܠܐ ܐܝܬܘܗܝ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪ‪» .‬ܕܒܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ« ܕܢܠܦ ܐܦ ܠܡܪܝܡ ܕܐܦ ܼܗܝ‬ ‫ܡܫܡܫܢܝܬܐ ܗܘܬ ܘܡܕܒܪܢܝܬܗ‪̇ .‬‬ ‫ܒܗܝ ܕܝܠܕܬܗ ܒܒܣܪ‪ .‬ܐܠܐ ܒܟܝܢܐ‪ .‬ܐܠܗܐ ܫܪܝܪܐ‬ ‫ܐܝܬܘܗܝ‪ .‬ܒܪܗ ܕܐܠܗܐ ܗܘ ܕܒܝܬܗ ܐܝܬܘܗܝ ܗܝܟܠܐ ̇ܗܘ ܕܒܐܘܪܫܠܡ‪ .‬ܬܘܒ ܕܝܢ‬ ‫»ܒܒܝܬ ‪ 157‬ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ«‪ .‬ܐܡܪ‪ .‬ܐܝܟܢܐ ܕܢܘܕܥ ܫܪܪܐ ܟܕ ܠܐ ܡܨܥܪ ‪158‬‬ ‫̈‬ ‫ܕܝܘܕܝܐ‪ .‬ܫܓܫ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐ ܡܫܟܚܝܢ ܗܘܘ ܥܕܟܝܠ ܠܡܫܡܥ‪.‬‬ ‫ܠܐܡܗ ܐܦܠܐ ܠܡܫܡܥܬܐ‬ ‫ܕܡܢ ܪܘܚܐ ܕܩܘܕܫܐ ܐܬܒܛܢ ܘܠܘ ܡܢ ܙܘܘܓܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ »ܒܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ« ܐܡܪ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ ܕܠܘ ܡܛܠ ܕܢܩܘܐ‬ ‫ܿ‬ ‫ܕܢܡܠܐ ܡܕܒܪܢܘܬܐ‪ .‬ܬܘܒ ܕܝܢ‬ ‫ܒܒܝܬܐ ܕܝܘܣܦ ܘܕܡܪܝܡ ܐܬܝܠܕ‪ .‬ܐܠܐ ܐܝܟܢܐ‬ ‫ܼ‬ ‫»ܒܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ« ܐܡܪ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ܆ ܕܠܘ ܐܟܘܬܗܘܢ ܣܠܩ‬ ‫ܒܗܝ ܕܠܘܬ ܐܒܘܗܝ ܐܬܐ ܿ‬ ‫ܠܥܕܥܐܕܐ‪̇ .‬‬ ‫ܕܢܡܠܐ ܡܕܒܪܢܘܬܐ‪ .‬ܘܠܘ ܠܘܬ ܐܠܗܗ ܕܢܣܓܘܕ‬ ‫ܼ‬ ‫‪ was missed from the verse.‬ܗܘܝܬܘܢ ‪Due to scribal error, the word‬‬ ‫‪This word was written close to the margin.‬‬ ‫‪157 Due to scribal error, and unlike the exact repeated quotation of this verse, here it‬‬ ‫‪.‬ܒܝܬ ‪was written‬‬ ‫‪.‬ܠܐܒܘܗܝ ܘܠܐ ‪158 In the margin, additional two words were added:‬‬ ‫‪155‬‬ ‫‪156‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܕܝܘܕܝܐ‪ .‬ܘܕܢܠܦ ܐܢܘܢ‪ .‬ܕܗܘ ܡܢ‪ .‬ܐܝܟ ܒܪܐ ܐܝܬܘܗܝ‬ ‫ܠܗ ܐܝܟ ܕܐܬܘ ܗܢܘܢ ܘܫܪܟܐ‬ ‫̈‬ ‫ܒܒܝܬܐ ܕܐܒܘܗܝ‪ .‬ܐܘܟܝܬ ܒܗܝܟܠܐ ̇‬ ‫ܥܒܕܐ ܐܝܬܝܗܘܢ ܒܒܝܬܐ‬ ‫ܗܘ‪ .‬ܗܢܘܢ ܕܝܢ ܐܝܟ‬ ‫ܕܡܪܗܘܢ‪.‬‬ ‫ܙܕܩ ܗܟܝܠ ܕܢܫܐܠ ܐܢܘܢ ܐܦ ܗܪܟܐ ܠܗ̈ܪܛܝܩܘ ܐܒܘܗܝ ܟܝܢܝܐ ܩܪܝܗܝ ܗܪܟܐ ܝܫܘܥ‬ ‫ܒܗܝ ܕܐܡܪ »ܕ]ܒܒܝܬ ܐܒܝ[ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ‪̇ «.‬‬ ‫ܠܐܠܗܐ ܐܒܐ‪̇ .‬‬ ‫ܐܘ ܐܒܐ ܕܛܝܒܘܬܐ‪.‬‬

‫ܘܐܢ ܐܡܪܢܢ )‪ (fol. 45r‬ܕܒܛܝܒܘܬܐ ܩܪܝܗܝ ܠܐܠܗܐ ܐܒܘܗܝ‪ .‬ܘܠܘ ܒܟܝܢܐ‪ .‬ܫܘܐ ܡܕܝܢ‬ ‫ܒܒܪܘܬܐ ܥܡ ܟܠܗܘܢ ̈‬ ‫ܝܘܕܝܐ‪̇ .‬‬ ‫ܒܗܝ ܕܐܦ ܗܢܘܢ܆ ̈‬ ‫ܒܢܝܐ ܕܛܝܒܘܬܐ ܐܝܬܝܗܘܢ‪ .‬ܕܐܠܗܐ‬ ‫̈‬ ‫ܐܒܐ‪ .‬ܐܢܕܝܢ ܦܪܝܫܐ ܒܪܘܬܐ ܕܝܠܗ ܡܢ ܒܪܘܬܐ ܕܝܘܕܝܐ‪ .‬ܡܕܝܢ ܒܪܐ ܟܝܢܝܐ ܕܐܠܗܐ‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܐ ܡܛܠ ܡܬܒܪܢܫܢܘܬܗ‪.‬‬ ‫ܒܫܡܗܐ‬ ‫ܐܒܐ ܐܝܬܘܗܝ‪ .‬ܐܦܢ ܡܬܩܪܐ‬ ‫̄‬ ‫̇‬ ‫)‪» (2:50‬ܗܢܘܢ ܕܝܢ ܠܐ ܐܫܬܘܕܥܘܗ ܠܡܠܬܐ ܕܐܡܪ ܠܗܘܢ« ܗ‪ :‬ܝܘܣܦ ܘܡܪܝܡ ܠܐ‬ ‫ܐܫܬܘܕܥܘ ܠܡܠܬܐ ܕܐܡܪ ܠܗܘܢ‪ .‬ܕܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܓܕܫܐ ܕܐܣܒܪܘ‪.‬‬ ‫ܕܥܠ ܒܝܬܗܘܢ ܐܡܪ‪̇ .‬‬ ‫̇‬ ‫ܕܐܗܘܐ ܒܗ‪ .‬ܘܠܘ ܥܠ ܗܝܟܠܐ ܕܐܠܗܐ‪ .‬ܐܢ ܒܛܝܒܘܬܐ‬ ‫ܕܘܠܐ ܠܝ‬ ‫̇‬ ‫ܗܟܝܠ ܩܪܝܗܝ ܠܐܠܗܐ ܐܒܘܗܝ܆ ܡܛܠ ܡܢܐ ܠܐ ܐܣܬܟܠܘܗ ܠܡܠܬܗ‪ .‬ܗܐ ܓܝܪ‬ ‫̈‬ ‫̈‬ ‫ܒܢܝܐ ܕܐܠܗܐ ܡܬܩܪܝܢ ܗܘܘ‪ .‬ܐܠܐ ܡܛܠ ܕܩܪܝܗܝ ܠܐܒܘܗܝ ܟܝܢܝܐ‪.‬‬ ‫ܝܘܕܝܐ‬ ‫ܘܟܠܗܘܢ‬ ‫̇‬ ‫ܐܡܪ ܐܘܢܓܠܝܣܛܐ‪ .‬ܕܠܐ ܐܣܬܟܠܘܗ ܠܡܠܬܗ‪.‬‬ ‫̄‬ ‫)‪» (2:51a‬ܘܢܚܬ ܥܡܗܘܢ ܘܐܬܐ ܠܢܨܪܬ‪ .‬ܘܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ« ܗ‪ :‬ܡܢ ܒܬܪ‬ ‫ܕܚܘܝ ܕܐܝܟܢܐ ̇ܘܠܐ ܠܗ ܕܢܗܘܐ܇ ̇‬ ‫ܒܗܝ ܕܟܠ ܒܪܐ ܒܝܬ ܐܒܘܗܝ ܙܕܩ ܠܗ ܕܢܗܘܐ‪ .‬ܢܚܬ ܥܡ‬ ‫ܝܘܣܦ ܘܡܪܝܡ‪ .‬ܘܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ‪ .‬ܟܕ ܠܘ ܐܟܡܢ ܕܟܝܢܐܝܬ ܡܬܬܚܝܒ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܐܒܗܝܗܘܢ‪ .‬ܠܘ ܐܝܟ ܒܪܐ‬ ‫ܟܝܢܝܐ‬ ‫ܒܢܝܐ‬ ‫ܠܗܘܢ ܥܠܘܗܝ ܫܘܥܒܕܐ‪ .‬ܐܝܟ ܕܡܬܬܚܝܒܝܢ‬ ‫ܟܝܢܝܐ ܠܗܘܢ ܡܫܬܥܒܕ ܗܘܐ‪ .‬ܐܠܐ ܐܝܟ ܒܪܐ ܕܛܝܒܘܬܐ‪ .‬ܝܕܝܥܐ ܕܝܢ ܕܠܘ ܐܝܟ ܒܪܐ‬ ‫ܟܝܢܝܐ ܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ‪ .‬ܡܢ ̇ܗܝ ܕܐܡܪ »ܒܒܝܬ ܐܒܝ ̇ܘܠܐ ܠܝ ܕܐܗܘܐ‪ «.‬ܘܡܢ‬ ‫̈‬ ‫ܐܚܝ« ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ ܠܘ ܐܝܟ ܒܪܐ ܟܝܢܝܐ ܐܫܬܥܒܕ‬ ‫̇ܗܝ ܬܘܒ ܕܐܡܪ »ܕܡܢ ܐܢܘܢ‬ ‫̇‬ ‫̈‬ ‫ܠܐܒܗܐ ܕܛܝܒܘܬܐ‪ .‬ܗܘ ܕܐܝܬܘܗܝ ܒܪܐ ܟܝܢܝܐ ܕܐܠܗܐ ܐܒܐ‪.‬‬ ‫ܠܗܘܢ‪ .‬ܐܠܐ ܐܫܬܥܒܕ‬

‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܐܫܬܥܒܕ ܠܝܘܣܦ ܘܠܡܪܝܡ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܢܡܠܐ ܐܦ‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܕܢܡܘܣܐ ܐܝܬܘܗܝ‪̇ .‬ܗܝ ܕܢܫܬܥܒܕ ܒܪܐ‬ ‫ܒܗܕܐ‪ .‬ܢܡܘܣܐ ܡܛܠ ܕܚܕ ܡܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܐܒܗܐ܀ ܬܘܒ ܕܝܢ ܐܫܬܥܒܕ ܠܗܘܢ܆ ܐܝܟܢܐ ܕܢܦܪܘܥ ܚܘܒܬܐ ܕܒܢܝܐ ܗܢܘܢ ܕܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܫܬܥܒܕܘ ܠܐܒܗܝܗܘܢ‪ .‬ܣܓܝܐܐ ܓܝܪ ܡܢ ܒܢܝܐ ܥܒܪܘ ܥܠ ܗܢܐ ܦܘܩܕܢܐ ܕܢܫܬܥܒܕ‬ ‫̇‬ ‫̈‬ ‫ܦܪܥܗ ܠܚܘܒܬܗܘܢ‪ .‬ܗܘ ܬܘܒ ܕܝܢ‬ ‫ܠܐܒܗܐ‪ .‬ܘܠܐ ܢܛܪܘܗܝ‪ .‬ܘܚܝܒܝܢ ܗܘܘ‪ .‬ܘܒܕܓܘܢ‬ ‫ܒܪܐ‬ ‫̈‬ ‫ܿ‬ ‫ܘܢܝܩܪ ܐܢܘܢ‪ .‬ܘܟܠ ܟܡܐ ܕܠܐ ܟܠܝܢ‬ ‫ܐܫܬܥܒܕ ܠܗܘܢ܆ ܕܐܦ ܠܢ ܢܠܦ܆ ܕܢܫܬܥܒܕ ܠܐܒܗܝܢ ܼ‬ ‫ܠܢ ܡܢ ܕܚܠܬ ܐܠܗܐ‪.‬‬ ‫)‪» (2:51a‬ܘܢܚܬ ܥܡܗܘܢ‪ .‬ܘܐܬ ܠܢܨܪܬ ܘܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ‬ ‫ܠܐ ܐܡܪ ܐܘܢܓܠܝܣܛܐ ܕܡܫܬܡܥ ܗܘܐ ܠܗܘܢ‪ .‬ܐܠܐ ܕܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ ܟܕ‬ ‫̈‬ ‫ܠܒܢܝܐ ܡܫܬܡܥܢܘܬܐ ܠܚܡܐ ܠܗܘܢ‪ .‬ܠܘ ܫܘܥܒܕܐ ܕܡܬܐܡܪ ܥܠ ܥܒܕܐ‪ .‬ܘܐܡܪܝܢܢ‬ ‫»ܕܡـ]ܫܬܥܒܕ[ ܗܘܐ ܠܗܘܢ« ܐܡܪ ]ܐܝܟܢܐ[ ܕܢܚܘܐ ܕܟܕ ܐܠܗܐ ܐܝܬܘܗܝ ܒܟܝܢܗ‪.‬‬ ‫ܕܡܘܬܐ ܕܥܒܕܐ ]ܢܣܒ ܐܝܟ[ ܕܐܡܪ ܦܐܘܠܘܣ‪̇ (fol. 45v) .‬‬ ‫ܘܗܘ ܕܢܣܒ ܕܡܘܬܐ‬ ‫ܕܥܒܕܐ ܠܚܡܐ ܕܬܬܐܡܪ ܡܛܠܬܗ܆ ̇ܗܝ »ܕܡܫܬܥܒܕ ܗܘܐ‪ «.‬ܬܘܒ ܕܝܢ »ܡܫܬܥܒܕ‬ ‫ܗܘܐ ܠܗܘܢ« ܐܡܪ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ ܕܫܘܥܒܕܐ ܚܕܬܐ ܘܐܟܣܢܝܐ ܘܠܐ ܡܥܝܕܐ‬ ‫ܡܫܬܥܒܕ ܗܘܐ‪ .‬ܘܠܘ ܐܝܟ ܒܪܐ ܟܝܢܝܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ̇ܗܝ »ܕܡܫܬܥܒܕ ܗܘܐ« ܐܡܪ‪ .‬ܐܝܟܢܐ ܕܢܘܕܥ ܕܒܝܕ ܫܘܥܒܕܗ ܦܪܥ ܚܘܒܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܥܒܕܐ ܬܘܒ ܕܠܐ ܐܫܬܥܒܕܘ ܠܡ�ܝܗܘܢ‪.‬‬ ‫ܠܐܒܗܝܗܘܢ‪.‬‬ ‫ܕܒܢܝܐ‪ .‬ܕܠܐ ܐܫܬܡܥܘ‬ ‫̈‬ ‫̈‬ ‫ܕܐܝܟ ܐܝܟܢ ܕܝܢ ܝܫܘܥ‪ .‬ܚܝܒܝܢ ܗܘܘ ܒܢܝܐ ܕܢܫܬܡܥܘܢ ܠܐܒܗܝܗܘܢ‪ .‬ܡܛܠ ܗܠܝܢ‪.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܡܛܠ ܕܐܒܐ ܡܢ‪ .‬ܙܪܥ ܙܪܥܐ ܠܘܬ ܝܠܝܕܘܬܐ ܕܒܪܐ‪ .‬ܐܡܐ ܕܝܢ ܡܩܒܠܐ ܠܗ ܠܙܪܥܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܘܠܨܢܐ‬ ‫ܘܚܒܠܐ‬ ‫ܘܒܛܢܐ‪ .‬ܘܐܡܐ ܬܘܒ ܡܣܝܒܪܐ ܝܘܩܪܐ ܕܛܥܘܢܬܗ ܕܒܛܢܐ‪.‬‬ ‫̇‬ ‫ܘܒܗܝ ܕܡܠܦ ܠܗܘܢ‬ ‫ܕܡܘܠܕܐ ܘܕܬܪܒܝܬܐ‪ .‬ܐܒܐ ܕܝܢ܇ ܥܡܠ ܒܦܘܠܚܢܐ ܘܒܬܪܒܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܐ ‪ 159‬ܠܘܬ ܫܘܡܠܝܐ ܕܩܘܡܬܐ‬ ‫ܘܚܟܡܬܐ‪ .‬ܘܬ̈ܪܝܗܘܢ ܡܝܒܠܝܢ ܠܗܘܢ‬ ‫ܠܒܢܝܐ ܣܦ�ܐ‬ ‫̈‬ ‫ܕܩܢܝܢܝܗܘܢ‪.‬‬ ‫ܘܠܘܬ ܐܝܩܪܐ‪ .‬ܘܥܒܕܝܢ ܠܗܘܢ ܝ�ܬܐ‬ ‫̈‬ ‫̇‬ ‫ܠܘܬ ܝܫܘܥ ܕܝܢ܇ ܘܠܐ ܚܕܐ ܡܢ ܗܠܝܢ ܗܘܝ ܡܢ ܡܪܝܡ ܘܝܘܣܦ‪ .‬ܒܗܝ ܕܝܘܣܦ ܡܢ ܠܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܚܠܒܗ ܕܬܕܡܘܪܬܐ‬ ‫ܒܐܘܠܨܢܐ ܒܛܢܬ ܘܝܠܕܬ܇ ܟܕ ܐܦ‬ ‫ܒܟܐܒܐ‬ ‫ܙܪܥ‪ .‬ܡܪܝܡ ܕܝܢ܇ ܠܘ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܒܕܡܘܬ ܒܛܢܗ ܘܡܘܠܕܗ ܘܠܘ ܒܝܕ ܢܦܩܬܗܘܢ ܝܠܦ ܝܫܘܥ ܣܦܪܐ‬ ‫ܘܐܬܚܟܡ‪ .‬ܐܠܐ ܐܝܟ ܕܟܬܝܒ ܥܠܘܗܝ ܕܪܒܐ ܗܘܐ ܒܩܘܡܬܐ ܘܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‬ ‫ܐܝܟ ܐܕܡ ܬܪܝܢܐ‪ .‬ܘܐܝܟ ܣܘܢܩܢܗܘܢ ܠܘ ܡܢ ܐܘܡܢܘܬܗ ܕܝܘܣܦ ܐܦ ܦܘܠܚܢܐ‬ ‫ܕܡܪܝܡ ܡܬܡܠܐ ܗܘܐ‪ .‬ܐܠܐ ܡܢ ܒܛܝܠܘܬܗ ܕܝܫܘܥ ܕܥܠܝܗܘܢ‪ .‬ܘܣܗܕܝܢ ܠܗܕܐ‪.‬‬ ‫̈‬ ‫ܕܡܓܘܫܐ ܕܫܩܠܘ ܐܢܘܢ ܝܘܣܦ ܘܡܪܝܡ‪.‬‬ ‫ܩܘ̈ܪܒܢܝܗܘܢ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܚܝܒܝܢ ܕܝܢ ܬܘܒ ܥܒܕܐ ܗܝ ܕܢܫܬܥܒܕܘܢ ܠܡ�ܝܗܘܢ‪ .‬ܐܘܟܝܬ ܚܝܒܝܢ ܒ�ܝܐ ܕܢܫܬܥܒܕܘܢ‬ ‫ܠܝܬܐ‪ .‬ܘܒܛܝܠ ܠܗ ܥܠܝܗܘܢ‪ .‬ܝܫܘܥ‬ ‫ܠܒܪܘܝܗܘܢ‪ .‬ܡܛܠ ܕܒܪܐ ܘܐܝܬܝ ܐܢܘܢ ܡܢ ܠܐ ̇ܝܬܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܥܒܕܐ‬ ‫ܒܢܝܐ ܚܝܒ ܗܘܐ ܕܢܫܬܡܥ ܠܝܘܣܦ ܘܠܡܪܝܡ‪ .‬ܘܠܐ ܐܝܟ‬ ‫ܕܝܢ ܠܘ ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܡ�ܝܗܘܢ‪ .‬ܘܡܛܠ ܕܛܠܡܘ ܒܢܝܐ ܡܫܬܡܥܢܘܬܐ ܕܐܒܗܝܗܘܢ܇ ܘܥܒܕܐ ܛܠܡܘ‬ ‫̈‬ ‫ܡܫܬܡܥܢܘܬܐ ܕܠܡ�ܝܗܘܢ‪ .‬ܐܫܬܥܒܕ ܝܫܘܥ ܚܠܦ ̈‬ ‫ܥܒܕܐ‪.‬‬ ‫ܒܢܝܐ ܘܚܠܦ‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܐ ܕܠܐ ܐܫܬܡܥܘ‬ ‫ܚܘܒܬܐ‬ ‫ܘܟܕ ܨܒܐ ܐܘܢܓܠܝܣܛܐ ܕܢܘܕܥ ܕܒܝܕ ܫܘܥܒܕܗ ܦܪܥ‬ ‫̈‬ ‫̈‬ ‫ܕܥܒܕܐ ܕܠܐ ܐܫܬܥܒܕܘ ܠܡ�ܝܗܘܢ܆ ܐܡܪ ܡܛܠܬܗ ܕܡܫܬܥܒܕ‬ ‫ܠܐܒܗܝܗܘܢ‪ .‬ܐܦ‬ ‫ܗܘܐ ܠܡܪܝܡ ܘܠܝܘܣܦ‪ .‬ܘܠܘ ܕܡܫܬܡܥ ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܫܘܥܒܕܐ ܡܢ ܡܬܐܡܪ ܐܦ‬ ‫ܡܫܬܡܥܢܘܬܐ ]ܘܡܫܬܡܥܢܘܬܐ[ ‪ 160‬ܕܝܢ ܠܐ ܡܬܐܡܪܐ ܫܘܥܒܕܐ‪ .‬ܘܫܦܝܪ ܐܡܪ‬ ‫̈‬ ‫ܐܘܐܢܓܠܝܣܛܐ‪ .‬ܕܟܕ ܐܝܬܘܗܝ ܝܫܘܥ ܒܪ ܬܪܬܥܣ�ܐ ̈‬ ‫ܠܐܒܗܐ‪ .‬ܐܝܟܢܐ‬ ‫ܫܢܝܢ ܐܫܬܥܒܕ‬ ‫̈‬ ‫ܕܢܚܘܐ ܕܡܢ ܙܒܢܐ ̇ܗܘ ]ܕܡܫܪܝܢ[ )‪̈ (fol. 46r‬‬ ‫ܒܢܝܐ ܕܡܪܕܝܢ ܥܠ ܐܒܗܐ‪ .‬ܒܗ ܩܡ ܗܘܐ‬ ‫̈‬ ‫ܫܢܝܢ‪ .‬ܡܣܬܒܪ‬ ‫ܕܢܫܬܥܒܕ‪ .‬ܥܕܡܐ ܓܝܪ ܠܗܕܐ ܡܫܘܚܬܐ ܕܩܘܡܬܐ ܕܬ̈ܪܬܥܣ�ܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܠܐܒܗܐ ܡܢ ܙܥܘܪܘܬ ܩܘܡܬܐ ܕܡܚܝܠܘܬܐ ܕܟܝܢܐ ܗܘܐ‪ .‬ܡܢ‬ ‫ܕܒܢܝܐ‪.‬‬ ‫ܫܘܥܒܕܐ‬ ‫ܗܪܟܐ ܕܝܢ ܘܠܥܠ‪ .‬ܚܐܪܘܬܐ ܡܬܚܝܠܐ ܘܪܓܬܐ ܡܬܬܙܝܥܐ‪ .‬ܘܦܘܪܫܢܐ ܡܬܝܕܥ‪ .‬ܕܐܦ‬ ‫ܗܪܟܐ ܬܫܬܡܠܐ ̇ܗܝ ܕܟܬܝܒܐ‪» .‬ܕܐܬܪ ܕܣܓܝܬ ܚܛܝܬܐ‪ .‬ܬܡܢ ܐܬܝܬܪܬ ܛܝܒܘܬܐ‪«.‬‬ ‫ܡܐܬܝܬܗ ̈‬ ‫̈‬ ‫ܩܕܡܝܬܐ‪.‬‬ ‫ܘܒܕܓܘܢ ܗܝܕܝܢ ܡܐܬܝܬܗ ܕܝܫܘܥ ܕܠܗܝܟܠܐ‪ .‬ܠܐ ܕܡܝܐ ܠܗܠܝܢ‬ ‫̈‬ ‫ܕܗܢܝܢ ̈‬ ‫̈‬ ‫ܩܕܡܝܬܐ ܡܝܬܝܢ ܗܘܘ ܠܗ ܐܝܟ ܫܒܪܐ ܕܢܝܩܪ ܠܐܠܗܐ ܒܥܕܥܐܕܘܗܝ‪.‬‬ ‫ܡܛܠ‬ ‫̇‬ ‫̇‬ ‫ܗܕܐ ܕܝܢ‪ .‬ܒܨܒܝܢܗ ܗܘܬ‪ .‬ܘܣܗܕܐ ܗܝ »ܕܒܝܬ ܐܒܝ ܘܠܐ ܠܝ ܕܐܗܘܐ‪ «.‬ܘܡܢ ܗܪܟܐ‬ ‫ܠܐܒܗܐ ܕܛܝܒܘܬܐ‪ .‬ܘܡܛܠ ̈‬ ‫̈‬ ‫ܥܠܠܬܐ ܗܠܝܢ ܕܐܡܝ�ܢ‬ ‫ܘܠܥܠ‪ .‬ܒܦܘܪܫܢܐ ܡܫܬܥܒܕ ܗܘܐ‬ ‫ܡܢ ܠܥܠ‪.‬‬ ‫̄‬ ‫)‪» (2:51a‬ܘܢܚܬ ܥܡܗܘܢ ܘܐܬܐ ܠܢܨܪܬ ܘܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ« ܗ‪ :‬ܡܗܦܟܝܢ‬ ‫̈‬ ‫ܠܐܒܗܐ ܕܐܝܬܝܗܘܢ‬ ‫ܗܪܟܐ ܗ̈ܪܛܝܩܘ ܟܕ ܐܡܪܝܢ‪ .‬ܕܠܐ ܠܚܡܐ ܠܐܠܗܐ ܕܢܫܬܥܒܕ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܐܢ ܠܐܒܘܗܝ ܠܡ ܟܝܢܝܐ ܠܐ ܡܫܬܥܒܕ‪ .‬ܐܝܟܢܐ ܡܩܪܒ ܗܢܐ ܫܘܥܒܕܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܐܡܪܝܢܢ ܕܠܐܠܗܐ ܐܒܐ ܕܐܝܬܘܗܝ ܐܒܘܗܝ ܟܝܢܝܐ‪ .‬ܟܐܢܐܝܬ ܠܐ ܡܫܬܥܒܕ‪.‬‬ ‫̈‬ ‫‪.‬ܠܢܒܝܐ ‪Due to scribal error, it was written‬‬ ‫‪. Otherwise,‬ܡܫܬܡܥܢܘܬܐ ‪Apparently, the scribe missed the repetition of this word‬‬ ‫‪the sentence would lack its subject.‬‬ ‫‪159‬‬ ‫‪160‬‬

‫‪355‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫ܒܗܝ ܕܠܐ ܙܥܘܪ ܡܢܗ‪ .‬ܗܪܟܐ ܕܝܢ ܡܛܠ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܐܬܝܠܕ ܡܢ ܒܬܘܠܬܐ‪ .‬ܘܛܠܐ‬ ‫ܗܘܐ ܒܗ ܒܡܘܠܕܗ ܐܢܫܝܐ ܡܢ ܝܘܣܦ ܘܡܪܝܡ‪ .‬ܠܚܡܐܝܬ ܐܫܬܥܒܕ ܠܐܝܠܝܢ ܕܩܫܝܫܝܢ‬ ‫ܡܢܗ‪ .‬ܠܘ ܒܠܚܘܕ ܡܛܠ ܙܒܢܐ ܘܩܘܡܬܐ‪ .‬ܐܠܐ ܐܦ ܚ ܼܠܦܘܗܝ ܕܡܘܠܕܗ‪.‬‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܚܣ‪̇ .‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܠܘ ̇‬ ‫ܒܗܝ ܓܝܪ‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܐܫܬܥܒܕ‬ ‫̇‬ ‫ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܚܝܒܝܢ ܕܢܫܬܥܒܕܘܢ ܠܗ‪ .‬ܟܠܗܘܢ ܒ�ܝܐ‪ .‬ܐܠܐ ܘܗܝ ܕܗܘܐ ܒܪܢܫܐ‬ ‫ܐܫܬܥܒܕ ܠܗܘܢ‪.‬‬ ‫̈‬ ‫ܥܒܕܘܗܝ ܕܐܠܗܐ ܐܝܬܘܗܝ‪ .‬ܗܟܢܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܟܢܐ ܕܐܣܬܗܕ ܡܢ‬ ‫̈‬ ‫ܕܠܐܒܗܐ ܕܛܝܒܘܬܐ‪ .‬ܕܠܘ ܚܠܦ ܢܦܫܗ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܐܣܬܗܕ ܡܢ ܫܘܥܒܕܐ‬ ‫ܫܘܥܒܕܗ܉ ܐܠܐ ܚܠܦ ܐܚ�ܢܐ ܐܝܬܘܗܝ ܐܝܟ ܕܐܡܪܝܢ‪ .‬ܐܝܟܢܐ ܓܝܪ ܕܡܛܠ ܐܚ�ܢܐ‬ ‫ܗܘܐ ܒܪܢܫܐ ܘܡܠܝ ܡܕܒܪܢܘܬܐ ܘܠܘ ܡܛܠ ܢܦܫܗ‪ .‬ܗܟܢܐ ܘܡܛܠ ܕܢܦܪܘܥ ܚܘܒܬܐ‬ ‫ܕܐܚ�ܢܐ ܐܫܬܥܒܕ‪ .‬ܘܠܘ ܚܠܦ ܢܦܫܗ‪ .‬ܘܐܟܙܢܐ ܕܠܘ ܡܛܠ ܢܦܫܗ ܢܛܪܗ ܠܢܡܘܣܐ‪ .‬ܐܠܐ‬ ‫ܚܠܦ ܐܚ�ܢܐ ܕܢܙܒܢ ܐܢܘܢ ܡܢ ܠܘܛܬܐ ܕܢܡܘܣܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ܆ ܗܟܢܐ ̇‬ ‫ܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܕܢܡܘܣܐ‪ .‬ܡܛܠ ܐܚ�ܢܐ ܐܫܬܥܒܕ‬ ‫ܠܐܒܗܐ ܕܐܝܬܘܗܝ ܚܕ ܡܢ‬ ‫ܕܐܫܬܥܒܕ‬ ‫ܘܡܠܝܗ ܠܗܢܐ ܦܘܩܕܢܐ‪ .‬ܐܠܘ ܓܝܪ ܚܠܦ ܢܦܫܗ ܢܛܪܗ ܠܢܡܘܣܐ‪ .‬ܥܕܡܐ ܠܙܩܝܦܐ ܢܛܪ‬ ‫ܗܘܐ ܠܗ‪ .‬ܐܠܐ ܢܛܪܗ ܥܕܡܐ )‪ (fol. 46v‬ܠܥܡܕܐ ܒܠܚܘܕ‪ .‬ܘܡܢ ܒܬܪ ܕܥܡܕ‪ .‬ܚܘܝ ܕܘܒܪܐ‬ ‫ܐܚܪܢܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܕܢܡܘܣܐ‪ .‬ܡܢ ܩܕܡ‬ ‫ܠܐܒܗܐ‪ .‬ܕܐܝܬܘܗܝ ܚܕ ܡܢ‬ ‫ܗܟܢܐ ܐܦ ̇ܗܝ ܕܐܫܬܥܒܕ‬ ‫ܥܡܕܐ ܐܫܬܥܒܕ‪ .‬ܡܢ ܒܬܪ ܕܝܢ ܥܡܕܐ‪ .‬ܐܡܪ ܠܘܬ ܐܡܗ‪» .‬ܡܐ ܠܝ ܘܠܟܝ ܐܢܬܬܐ‪«.‬‬ ‫̈‬ ‫ܘܐܚܝ« ܘܫܪܟܐ‪.‬‬ ‫ܘܬܘܒ ܐܡܪ‪» .‬ܡܢ ܐܢܘܢ ܐܡܝ‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܡܢ ܩܕܡ ܥܡܕܐ‪ .‬ܐܬܓܙܪ ܘܢܛܪ ܫܒܬܐ‪ .‬ܘܦܪܫ ܡܐܟܠܬܐ‪ .‬ܘܒܬܪ ܥܡܕܐ‬ ‫ܩܒܠ ܠܥܘ̈ܪܠܐ‪ .‬ܘܥܒܕ ̈‬ ‫ܥܒܕܐ ܒܝܘܡܐ ܕܫܒܬܐ ܘܐܡܪ‪» .‬ܕܠܘ ̇ܗܘ ܡܐ ܕܥܐܠ ܠܦܘܡܐ‬ ‫ܡܣܝܒ ܠܗ« ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ ܐܬܝܕܥܬ ܕܡܛܠ ܐܚ�ܢܐ ܐܫܬܥܒܕ‪ .‬ܘܠܘ ܡܛܠ ܢܦܫܗ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܚܠܦ ܠܐ ܡܫܬܡܥܢܘܬܗ ܕܐܕܡ‪ .‬ܗܘܬ ܡܫܬܡܥܢܘܬܗ ܕܝܫܘܥ‪.‬‬ ‫ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪» .‬ܕܐܝܟܢܐ ܕܡܛܠ ܠܐ ܡܫܬܡܥܢܘܬܐ ܕܚܕ ܒܪܢܫܐ‪̈ .‬ܚܛܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܐܢܐ ܗܘܝܢ‪«.‬‬ ‫ܣܓܝܐܐ‬ ‫ܣܓܝܐܐ ܗܘܘ‪ .‬ܗܟܢܐ ܘܡܛܠ ܡܫܬܡܥܢܘܬܗ ܕܚܕ‬ ‫̈‬ ‫ܠܐܒܗܐ܇ ܘܠܘ ܐܝܟ ܐܠܗܐ‬ ‫ܘܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܢ ܐܝܟ ܟܠܢܫ ܐܫܬܥܒܕ ܝܫܘܥ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܡܢ ܝܬܝܪܘ ܟܬܒ ܗܘܐ ܠܗ ܐܘܢܓܠܝܣܛܐ ܠܗܢܐ ܫܘܥܒܕܐ‪ .‬ܡܛܠ ܕܠܐ ܣܢܝܩܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܐܒܗܘܗܝ‪ .‬ܐܝܟܢܐ ܕܠܐ‬ ‫ܒܢܝܢܫܐ ܕܝܢ ܕܢܕܥܘܢ‪ .‬ܕܝܫܘܥ ܒܪܢܫܐ ܐܫܬܥܒܕ‬ ‫ܗܘܘ‬ ‫ܐܬܬܒܥܬ ܕܬܬܟܬܒ ܡܛܠ ܐܝܣܚܩ ܕܡܫܬܥܒܕ ܗܘܐ ܠܐܒܪܗܡ ܘܠܣܪܐ‪ .‬ܘܝܥܩܘܒ‬ ‫̈‬ ‫̈‬ ‫ܘܙܕܝܩܐ ܕܢܛܪܘܗܝ ܠܗܢܐ‬ ‫ܕܟܐܢܐ‬ ‫ܕܡܫܬܥܒܕ ܗܘܐ ܠܐܝܣܚܩ ܘܠܪܦܩܐ ܘܡܛܠ ܫܪܟܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܗܘܘ ܒܟܝܢܐ ܘܝܨܝܦܝܢ ܗܘܘ ܕܟܐܢܘܬܐ‪ .‬ܓܠܝܐ ܗܝ‬ ‫ܦܘܩܕܢܐ ܕܫܘܥܒܕܐ ܘܡܛܠ‬ ‫̈‬ ‫ܠܐܒܗܝܗܘܢ‪ .‬ܘܐܠܘ ܐܝܟ ܚܕ ܡܢܗܘܢ ܐܝܬܘܗܝ ܗܘܐ ܝܫܘܥ‪ .‬ܠܐ‬ ‫ܕܡܫܬܡܥܝܢ ܗܘܘ‬ ‫̈‬ ‫ܐܠܨܐ ܗܘܬ ܕܢܟܬܘܒ ܐܘܢܓܠܝܘܢ ܡܛܠܬܗ ܕܡܫܬܥܒܕ ܗܘܐ ܠܐܒܗܘܗܝ‪ .‬ܐܠܐ ܡܛܠ‬ ‫ܕܫܘܥܒܕܗ ܡܕܡ ܚܕܬܐ ܘܠܐ ܡܥܝܕܐ ܐܝܬܘܗܝ ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܟܕ ܐܝܬܘܗܝ ܐܠܗܐ‬ ‫̈‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܐܠܨܬ ܕܢܟܬܒܝܘܗܝ‬ ‫ܠܐܒܗܐ‬ ‫ܒܟܝܢܗ‪ .‬ܗܘܐ ܒܪܢܫܐ ܒܛܝܒܘܬܗ ܘܐܫܬܥܒܕ‬ ‫ܠܗܢܐ ܫܘܥܒܕܐ ܒܟܬܒܗ‪.‬‬ ‫ܗܟܢܐ ܐܦ ܛܘܒܢܐ ܡܬܝ ܐܠܘ ܝܕܥ ܕܡܘܠܕܗ ܕܝܫܘܥ ܐܝܟ ܟܠܢܫ ܗܘܐ‪ .‬ܠܐ ܡܟܬܒ‬ ‫̇‬ ‫ܡܛܠܗܝ ܕܐܫܬܘܕܥ ܕܡܘܠܕܗ ܚܕܬܐ ܗܘܐ ܘܠܐ ܡܥܝܕܐ‪ .‬ܘܠܘ ܐܝܟ‬ ‫ܗܘܐ ܥܠܘܗܝ‪ .‬ܐܠܐ‬ ‫ܟܠܢܫ‪ .‬ܥܠ ̇ܗܝ ܐܟܬܒ ܡܛܠܬܗ ܘܐܡܪ‪ .‬ܟܬܒܐ ܕܝܠܝܕܘܬܗ ܕܝܫܘܥ ܡܫܝܚܐ ܘܕܫܪܟܐ‪.‬‬ ‫)‪» (2:51b‬ܐܡܗ ܕܝܢ ܢܛܪܐ ܗܘܬ ܟܠܗܘܢ ̈ܡܠܐ ܗܠܝܢ« ̄ܗ‪ :‬ܡܢ ܠܥܠ ܓܝܪ ܐܡܪ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪356‬‬

‫̇‬ ‫ܒܠܒܗ«‪ .‬ܘܬܘܒ‬ ‫ܐܘܢܓܠܝܣܛܐ »ܕܡܪܝܡ ܕܝܢ ܢܛܪܐ ܗܘܬ ܟܠܗܝܢ ̈ܡܠܐ ܗܠܝܢ ܘܡܦܚܡܐ‬ ‫ܕܡܬܡܠܠܢ ܗܘܝ̈‬ ‫̈‬ ‫ܐܡܪ‪» .‬ܕܝܘܣܦ ܕܝܢ ܘܐܡܗ ܬܡܝܗܝܢ ܗܘܘ ܥܠ )‪ (fol. 47r‬ܐܝܠܝܢ‬ ‫ܥܠܘܗܝ« ̄ܗ‪ :‬ܐܠܘ ܓܝܪ ܗܠܝܢ ܕܝܫܘܥ‪ .‬ܐܝܟ ܕܟܠܢܫ ܐܝܬܝܗܝܢ ̈‬ ‫ܗܘܝ‪ .‬ܘܐܝܟ ܥܝܕܐ‬ ‫ܕܒܢܝܢܫܐ ̈ܪܕܝܢ ̈‬ ‫̇‬ ‫̈‬ ‫ܒܠܒܗ‪.‬‬ ‫ܗܘܝ܆ ܠܐ ܢܛܪܐ ܗܘܬ ܠܗܝܢ ܡܪܝܡ‪ .‬ܘܠܐ ܡܦܚܡܐ ܗܘܬ ܠܗܝܢ‬ ‫ܘܐܦܠܐ ܝܘܣܦ ܘܗܝ ܡܬܬܡܗܝܢ ܗܘܘ ܡܛܠܬܗܝܢ‪ .‬ܐܠܐ ܡܛܠ ̇ܗܝ ̈‬ ‫ܕܚܕܬܬܐ ܘܢܘܟ�ܝܬܐ‬ ‫ܐܝܬܝܗܝܢ ̈‬ ‫ܗܘܝ‪ .‬ܘܕܐܠܗܐ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܥܠ ̇ܗܝ ܢܛܪܐ ܗܘܬ ܘܡܦܚܡܐ ܗܘܬ ܠܗܝܢ‬ ‫̇‬ ‫ܒܠܒܗ ܘܡܬܬܡܗܐ ܗܘܬ ܗܝ ܘܝܘܣܦ ܡܛܠܬܗܝܢ‪.‬‬ ‫ܡܬܬܡܗܝܢ ܗܘܘ ܓܝܪ‪̇ .‬‬ ‫ܒܗܝ ܕܐܦܠܐ ܠܗܘܢ ܥܕܟܝܠ ܐܬܓܠܝܬ ܗܘܬ ܚܬܝܬܘܬܗ ܕܐܪܙܐ‪.‬‬ ‫ܕܒܛܢܬ ܓܝܪ ܡܪܝܡ ܕܠܐ ܙܘܘܓܐ‪ .‬ܝܕܝܥܐ ܗܘܬ ܫܪܝܪܐܝܬ‪ .‬ܐܠܐ ܕܠܐܠܗܐ ܕܐܬܓܫܡ‬ ‫̇‬ ‫ܡܢܗ ܘܗܘܐ ܒܪܢܫܐ ܒܛܢܬ ܘܝܠܕܬ܇ ܠܐ ܥܕܟܝܠ ܝܕܝܥܐ ܗܘܬ‪ .‬ܐܢ ܗܟܝܠ ̈‬ ‫ܢܫܐ ̇ܗܢܝܢ‬ ‫̈‬ ‫ܕܐܝܟ ܟܝܢܐ ܡܢ ܙܘܘܓܐ ܒܛܢܢ ܘܠܐ ܡ�ܓܫܢ ܟܕ ܡܬܬܨܝܪ ܒܗܝܢ ܒܛܢܐ‪ .‬ܚܕ ܟܡܐ‬ ‫ܡܪܝܡ ܕܠܥܠ ܡܢ ܟܝܢܐ ܘܡܚܫܒܬܐ ܘܕܡܠܬܐ ܒܛܢܬ ܠܐ ܝܕܥܬ ܕܐܠܗܐ ܐܬܒܛܢ ̇‬ ‫ܒܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ ܥܠܘܗܝ‬ ‫ܠܡܠܐ ܕܡܬܐܡ�ܢ‬ ‫ܘܡܛܠ ܕܠܐ ܝܕܥܐ ܗܘܬ ܠܗܠܝܢ‪ .‬ܢܛܪܐ ܗܘܬ‬ ‫̇‬ ‫ܒܠܒܗ‪ .‬ܘܡܬܕܡܪܐ ܗܘܬ ܗܝ ܘܝܘܣܦ ܡܛܠܬܗܝܢ‪ .‬ܡܢ ܒܬܪ ܓܝܪ‬ ‫ܘܡܦܚܡܐ ܠܗܝܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܢܚܬ ܪܘܚܐ ܩܕܝܫܐ ܒܥܠܝܬܐ ܥܠ ܫܠܝܚܐ‪ .‬ܐܠܦܗ ܠܡܪܝܡ ܥܠ ܟܠܗܝܢ‪ .‬ܘܠܫܠܝܚܐ ܩܕܝܫܐ‬ ‫ܘܠܐܚ�ܢܐ ܥܡܗܘܢ‪.‬‬

‫)‪» (2:52‬ܝܫܘܥ ܕܝܢ ܪܒܐ ܗܘܐ ܒܩܘܡܬܗ ܘܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ ܠܘܬ ܐܠܗܐ ܘܠܘܬ‬ ‫̈‬ ‫ܒܢܝܢܫܐ« ̄ܗ‪ :‬ܒܩܘܡܬܗ ܡܢ ܪܒܐ ܗܘܐ‪ .‬ܐܝܟ ܡܠܬܐ ܐܠܗܐ ܕܗܘܐ ܒܪܢܫܐ‪.‬‬ ‫ܘܒܕܓܘܢ ܡܩܒܠ ܗܘܐ ܬܪܒܝܬܐ ܒܩܘܡܬܗ ܦܓܪܢܝܬܐ‪̇ .‬ܗܝ ܕܝܢ ܕܐܡܪ ܕܪܒܐ ܗܘܐ ܒܗ̇‬ ‫ܒܚܟܡܬܗ‪ .‬ܠܘ ܕܝܠܦ ܗܘܐ ܘܡܩܒܠ ܗܘܐ ܬܘܣܦܬܐ ܕܚܟܡܬܐ ܡܢ ܠܒܪ‪ .‬ܘܪܒܐ ܗܘܐ‬ ‫̇‬ ‫ܒܗ‪ .‬ܒܩܠܝܠ ܩܠܝܠ ܐܡܪ‪ .‬ܐܠܐ ܕܠܦܘܬ ܬܪܒܝܬܐ ܕܩܘܡܬܐ ܕܦܓܪܗ‪ .‬ܗܟܢܐ ܓܠܐ ܗܘܐ‬ ‫̈‬ ‫ܡܘܫܚܬܐ ܕܦܓܪܗ‪ .‬ܟܕ ܠܐ ܝܬܪ ܡܢ ܬܪܒܝܬܐ‬ ‫ܘܡܚܘܐ ܠܚܟܡܬܗ ܘܠܛܝܒܘܬܗ ܥܡ‬ ‫ܕܦܓܪܗ‪ .‬ܓܠܐ ܗܘܐ )‪ (fol. 47v‬ܘܡܚܘܐ ܠܚܟܡܬܗ ܘܠܛܝܒܘܬܗ‪ .‬ܕܠܐ ܢܬܕܘܕܘܢ ܥܠܘܗܝ‬ ‫ܦܢܛܣܝܐ ܟܝܬ ܘܗܓܓܘܬܐ‪ .‬ܘܠܐ ܬܘܒ ܒܨܝܪ ܡܢ ܬܪܒܝܬܐ ܕܦܓܪܗ ܡܚܘܐ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܘܢܬܚܫܒܢ ܐܝܟ ܠܐ ܡܕܡ ܡܛܠ ܫܚܝܡܘܬܗܘܢ‪.‬‬ ‫ܢܬܬܫܝܛܢ‬ ‫ܠܚܟܡܬܗ ܘܠܛܝܒܘܬܗ‪ .‬ܕܠܐ‬ ‫ܐܠܐ ܕܥܡ ܬܪܒܝܬܐ ܕܦܓܪܗ ܓܠܐ ܗܘܐ ܘܡܚܘܐ ܒܩܠܝܠ ܩܠܝܠ ܠܚܟܡܬܗ ܘܠܛܝܒܘܬܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܕܝܐ‪ .‬ܘܫܡܥ‬ ‫ܡܠܦܢܐ‬ ‫ܫܢܝܢ‪ .‬ܝܬܒ ܒܡܨܥܬ‬ ‫ܐܝܟ ̇ܗܝ ܕܟܕ ܗܘܐ ܒܪ ܬܪܬܥܣ�ܐ‬ ‫̇‬ ‫ܡܢܗܘܢ ܘܫܐܠ ܐܢܘܢ‪ .‬ܘܬܡܗܘ ܒܚܟܡܬܗ‪ .‬ܘܐܝܟ ܗܝ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ ܡܢ ܦܘܡܗ«‬ ‫ܕܢܦܩܢ‬ ‫ܒܡܠܐ ܕܛܝܒܘܬܐ‬ ‫ܒܬܪܟܢ‪» .‬ܕܐܬܕܡܪܘ ̇ܗܢܘܢ ܕܒܢܨܪܬ‬ ‫ܘܕܫܪܟܐ‪.‬‬ ‫ܡܕܝܢ ܠܡܬܓܠܝܢܘܬܐ ܕܚܟܡܬܗ ܘܕܛܝܒܘܬܗ ܕܒܩܠܝܠ ܩܠܝܠ ܡܫܡܗ ܬܪܒܝܬܗ‬ ‫ܕܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪ .‬ܐܝܟ ܙܢܐ ܗܟܝܠ ܕܐܢܫ ܕܚܟܡ ܠܐܘܡܢܘܬܐ ܕܓܪܡܛܝܩܝ‬ ‫ܘܕܪܗܝܛܪܘܬܐ ܘܠܐܘܡܢܘܬܐ ܐܚܪܬܐ ܐܝܕܐ ܕܗܝ ܛܒܐܝܬ‪ .‬ܘܡܬܛܝܒ ܠܡܕܝܢܬܐ ܐܝܟܐ‬ ‫ܕܗܝ ܘܒܫܘܪܝܐ ܠܐ ܝܕܥ ܠܐܢܫ ܘܡܫܪܐ ܘܡܬܝܕܥ ܒܩܠܝܠ ܩܠܝܠ ܩܕܡܐܝܬ ܡܢ ܠܙܥܘ̈ܪܐ‪.‬‬ ‫̈‬ ‫ܠܣܓܝܐܐ‪ .‬ܐܝܛܐ ܕܝܢ ܠܪܒܘܬܐ‪ .‬ܡܬܐܡܪ ܗܢܐ ܕܪܒܐ ܒܚܟܡܬܐ ܟܕ ܠܐ‬ ‫ܒܬܪܟܢ ܓܝܪ‬ ‫̇‬ ‫̈‬ ‫ܗܘ ܩܒܠ ܒܗ ܬܘܣܦܬܐ‪ .‬ܐܠܐ ܡܓܠܐ ܓܠܗ ܒܩܠܝܠ ܩܠܝܠ ܠܒܢܝܢܫܐ‪ .‬ܗܟܢܐ ܘܝܫܘܥ‬ ‫ܡܫܝܚܐ‪ .‬ܐܝܬܘܗܝ ܚܟܡܬܐ ܟܝܢܐܝܬ‪ .‬ܘܡܥܝܢܐ ܕܚܟܡܬܐ ܘܝܗܘܒܐ ܕܛܝܒܘܬܐ‪ .‬ܐܡܪ‬ ‫ܕܝܢ ܐܘܢܓܠܝܣܛܐ ܕܪܒܐ ܗܘܐ ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܩܠܝܠ ܩܠܝܠ ܓܠܐ ܗܘܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܠܦܘܬ ܬܪܒܝܬܐ ܘܩܘܡܬܐ ܕܦܓܪܗ‪.‬‬ ‫ܠܗܝܢ‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ ̇ܗܝ ܕܐܡܪ »ܕܪܒܐ ܗܘܐ ܠܘܬ ܐܠܗܐ‬ ‫ܐܢܫܝܢ ܟܕ ܐܡܪܝܢ‪ .‬ܕܡܢܐ‬ ‫ܡܫܐܠܝܢ ܗܟܝܠ‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ «.‬ܘܐܡܪܝܢܢ ܕܗܝ ܡܢ ܕܪܒܐ ܗܘܐ ܠܘܬ ܐܠܗܐ ܒܩܘܡܬܐ ܘܒܚܟܡܬܐ‬ ‫ܘܠܘܬ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܘܒܛܝܒܘܬܐ‪ .‬ܗܕܐ ܐܝܬܝܗ‪ .‬ܗܝ ܕܓܙܪ ܐܡܪ ܐܢܐ ܘܩܪܒ ܕܒܚܐ‪ .‬ܘܣܠܩ ܠܥܕܥܐܕܐ‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܢܛܪ ̈‬ ‫ܫܒܐ ܘܗܟܢܐ ܒܐܝܕܐ ܒܐܝܕܐ‪ .‬ܢܛܪܗ ܘܫܡܠܝܗ ܠܟܠܗ ܢܡܘܣܐ‪̇ .‬ܗܝ ܕܝܢ ܕܪܒܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܗܘܐ ܠܘܬ ܒܢܝܢܫܐ‪ .‬ܗܕܐ ܐܝܬܝܗ‪ .‬ܒܩܘܡܬܗ ܡܢ ܪܒܐ ܗܘܐ ܠܘܬܗܘܢ‪ .‬ܒܗܝ ܕܒܩܠܝܠ‬ ‫̈‬ ‫ܫܢܝܢ‪.‬‬ ‫ܩܠܝܠ ܚܙܝܢ ܗܘܘ ܠܗ ܕܡܫܬܘܫܛ ܗܘܐ ܒܩܘܡܬܗ‪ .‬ܥܕܡܐ ܠܡܫܘܚܬܐ ܕܬܠܬܝܢ‬ ‫ܒܚܟܡܬܗ ܓܝܪ ܪܒܐ ܗܘܐ ܠܘܬܗܘܢ܆ ̇‬ ‫ܒܗܝ ܕܫܡܥܝܢ ܗܘܘ ܡܠܦܢܘܬܗ ܕܡܠܦ ܗܘܐ‬ ‫ܠܗܘܢ ܒܬܘܣܦܬܐ ܐܡܝܢܐܝܬ‪ .‬ܕܒܩܠܝܠ ܩܠܝܠ ܠܦܘܬ ܗܘ ܡܐ ܕܡܫܟܚܝܢ ܗܘܘ ܕܢܫܡܥܘܢ‪.‬‬ ‫̈‬ ‫ܒܚܘܠܡـ]ܢܐ[ ܘܥܘܕ̈ܪܢܐ ܕܡܫܟܢ ܗܘܐ ܠܗܘܢ‬ ‫ܒܛܝܒܘܬܐ ܕܝܢ ܬܘܒ ܪܒܐ ܗܘܐ ܠܘܬܗܘܢ‬ ‫̈‬ ‫ܒܚܝܠܐ ܘܬܕܡ�ܬܐ ܕܣܥܪ ܗܘܐ ܠܘܬܗܘܢ‪ .‬ܬܘܒ ܕܝܢ ܕܚܙܝܢ ܗܘܘ ܒܗ ܠܕܘܒ�ܐ ̈ܪܘܚܢܝܐ‬ ‫ܕܒܛܝܒܘܬܗ ܐܠܗܝܬܐ ܡܡܕܟܝܢ ܗܘܘ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܚ�ܢܝܐܝܬ ܐܡܪܝܢܢ܆ ܗܟܢܐ‪ .‬ܕܪܒܐ ܗܘܐ ܠܘܬ ܐܠܗܐ ܡܢ ܐܝܟ ܒܪܢܫܐ‪ .‬ܠܘܬ‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܒܩܠܝܠ ܩܠܝܠ ܡܬܓܠܐ ܗܘܐ‬ ‫ܒܢܝܢܫܐ ܕܝܢ ܪܒܐ‪ .‬ܐܝܟ ܐܠܗܐ‪.‬‬ ‫)‪(fol. 48r‬‬ ‫ܘܡܬܝܕܥ ܠܗܘܢ ܕܐܝܬܗܘܝ ܐܠܗܐ‪.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ‪ .‬ܗܟܢܐ‪ܿ .‬‬ ‫̇‬ ‫ܪܒܐ ܗܘܐ ܡܢ ܠܘܬ ܐܠܗܐ‪ .‬ܒܗܝ ܕܡܩܪܒ ܗܘܐ ܠܗ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫̇‬ ‫ܕܡܦܩ ܗܘܐ ܠܗܘܢ ܗܠܝܢ ܕܐܠܗܐ‪ .‬ܡܛܠ‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܪܒܐ ܗܘܐ ܕܝܢ ܠܘܬ ܒܢܝܢܫܐ܆ ܒܗܝ ܼ‬ ‫̈‬ ‫ܘܕܒܢܝܢܫܐ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ ܡܛܠܬܗ‪.‬‬ ‫ܕܡܨܥܝܐ ܗܘ ܕܐܠܗܐ‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܗܟܢܐ‪ .‬ܠܘܬ ܐܠܗܐ ܼܡܢ ܪܒܐ ܗܘܐ‪ .‬ܠܘ ܐܟܡܢ ܕܐܠܗܐ ܐܝܟ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܚܙܐ ܗܘܐ ܚܕܬܐܝܬ ܠܗܠܝܢ ܕܝܫܘܥ ܘܡܫܬܘܕܥ ܗܘܐ ܠܗܝܢ܆ ܐܠܐ ܕܒܗܠܝܢ‬ ‫ܿ‬ ‫̇‬ ‫ܕܝܠܗ ܕܐܠܗܐ ܪܒܐ ܼܗܘܐ‪ .‬ܒܗܝ ܕܒܩܠܝܠ ܩܠܝܠ ܡܬܝܕܥ ܗܘܐ ܕܒܪܐ ܗܘ ܕܐܠܗܐ ܘܒܪ‬ ‫̈‬ ‫ܣܗܕܐ ܒܝܕ ̈‬ ‫ܚܝܠܐ‬ ‫ܟܝܢܗ ܕܐܒܐ ܐܝܬܘܗܝ‪ .‬ܥܠ ܕܙܥܪ ܡܢܗ ܡܛܠ ܕܗܘܐ ܒܪܢܫܐ‪.‬‬ ‫̈‬ ‫ܘܥܒܕܐ ܕܣܥܪ ܐܬܝܕܥ‪.‬‬ ‫ܘܬܕܡ�ܬܐ‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܠܘܬ ܐܠܗܐ ܡܢ ܪܒܐ ܗܘܐ‪ .‬ܒܗܝ ܕܫܡܫ ܨܒܝܢܗ‪ .‬ܘܒܩܠܝܠ ܩܠܝܠ ܡܠܝ‬ ‫̈‬ ‫̇‬ ‫ܒܢܝܢܫܐ ܕܝܢ ܪܒܐ ܗܘܐ‪̇ .‬‬ ‫ܘܒܗܝ‬ ‫ܒܗܝ ܕܐܬܗܝܡܢ ܡܢܗܘܢ‪.‬‬ ‫ܡܕܒܪܢܘܬܐ ܕܒܒܣܪ‪ .‬ܠܘܬ‬ ‫ܕܪܚܡ ܗܘܐ ܠܗܘܢ‪ .‬ܘܡܬܪܚܡ ܗܘܐ ܡܢܗܘܢ‪ .‬ܐܝܟ ̇ܗܝ ܕܐܬܝܗܒ ܝܘܣܦ ܒ�ܚܡܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܥܝܢܝ ܥܡܐ‪.‬‬ ‫ܫܠܚܝܐ ܒ�ܚܡܐ‬ ‫ܘܒܥܝܢܝ ܦܪܥܘܢ‪ .‬ܘܐܝܟ ̇ܗܝ ܕܐܬܝܗܒܘ‬ ‫ܒܥܝܢܝ ܡܪܗ‬

‫)‪» (2:52‬ܝܫܘܥ ܕܝܢ ܪܒܐ ܗܘܐ ܒܩܘܡܬܗ ܘܒܚܟܡܬܗ ܘܒܛܝܒܘܬܐ ܠܘܬ ܐܠܗܐ ܘܠܘܬ‬ ‫̈‬ ‫ܒܢܝܢܫܐ« ̄ܗ‪ :‬ܬܘܒ ܡܗܦܟܝܢ ܗ̈ܪܛܝܩܘ ܐܦ ܗܪܟܐ‪ .‬ܘܐܡܪܝܢ‪ .‬ܕܪܒܐ ܗܘܐ ܝܫܘܥ‬ ‫ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ ܐܡܪ ܐܘܢܓܠܝܣܛܐ‪ .‬ܘܠܘ ܕܓܠܐ ܗܘܐ ܘܡܚܘܐ ܠܚܟܡܬܗ‬ ‫ܘܠܛܝܒܘܬܗ‪ .‬ܒܩܠܝܠ ܩܠܝܠ ܥܡ ܬܪܒܝܬܐ ܕܩܘܡܬܗ‪ .‬ܐܟܡܐ ܕܦܫܩܬܘܢ ܐܢܬܘܢ‪.‬‬ ‫ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܐܦ ܗܟܢܐ‪ .‬ܩܝܡܐ ܡܠܬܗ ܕܠܘܩܐ ܟܕ ܠܐ ܡܬܢܟܝܐ ܬܘܕܝܬܢ‬ ‫ܒܗܝ ܕܝܫܘܥ‪ .‬ܠܘ ̇‬ ‫ܒܡܕܡ‪̇ .‬‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܪܒܐ ܗܘܐ ܒܩܘܡܬܐ ܘܒܚܟܡܬܐ‬ ‫̇‬ ‫ܘܒܛܝܒܘܬܐ‪ .‬ܐܠܐ ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܒܕܓܘܢ ܟܕ ܐܚܕܝܢܢ ܫܘܪܝܗ ܦܓܪܢܝܐ‬ ‫̈‬ ‫ܐܢܫܝܐ‪ .‬ܠܐ ܠܡ ܡܬܬܩܠܝܢܢ ܒܐܘܪܚܐ ܕܡܕܒܪܢܘܬܐ‪ .‬ܕܐܝܟ‬ ‫ܘܡܩܦܝܢܢ ܠܗ ܣܘܥ�ܢܐ‬ ‫̇‬ ‫ܐܝܟܢ‪ .‬ܒܩܘܡܬܗ ܪܒܐ ܗܘܐ‪ .‬ܝܕܝܥܐ ܗܝ ܕܐܝܟܐ ܕܠܝܬ ܠܗ ܩܘܡܬܐ‪ .‬ܠܐ ܪܒܐ ܗܘܐ‪.‬‬ ‫ܘܐܢ ܐܝܟܐ ܕܐܝܬ ܠܗ ܢܦܫܐ ܐܢܫܝܬܐ ܪܒܐ ܗܘܐ ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪ .‬ܓܠܝܐ ܗܝ‬ ‫ܕܐܝܟܐ ܕܠܝܬ ܠܗ ܢܦܫܐ‪ .‬ܠܐ ܪܒܐ ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪ .‬ܩܘܡܬܐ ܗܟܝܠ ܕܦܓܪܗ ܠܘ‬ ‫ܡܢ ܐܒܐ ܗܝ‪ .‬ܐܠܐ ܡܢ ܡܪܝܡ‪ .‬ܘܐܦ ܢܦܫܗ ܐܢܫܝܬܐ‪ .‬ܠܘ ܡܢ ܡܘܠܕܗ ܗܘ ܕܡܢ‬ ‫ܐܒܘܗܝ܆ ܐܠܐ ܡܢ ܡܘܠܕܗ ܗܢܐ ܕܡܢ ܡܪܝܡ‪ .‬ܘܡܛܠܗܕܐ ܐܡܪܝܢܢ‪ .‬ܕܡܢ ܐܝܟܐ ܫܪܝ‬ ‫ܒܬܪܒܝܬܐ ܕܩܘܡܬܗ‪ .‬ܡܢ ܬܡܢ ܫܪܝ ܐܦ ܒܬܪܒܝܬܐ ]ܘܚܟܡܬܐ ܘܛܝܒܘܬܗ[‪ .‬ܡܕܝܢ܆‬ ‫̇‬ ‫ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ ܪܒܐ ܗܘܐ ܒܩܘܡܬܗ‪ .‬ܘܪܒܐ ܗܘܐ )‪ (fol. 48v‬ܬܘܒ ܐܦ ܒܚܟܡܬܗ‬ ‫̇‬ ‫ܐܦ ܒܛܝܒܘܬܐ‪ .‬ܘܠܘ ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܟܕ ܬܪܒܝܬܐ ܕܩܘܡܬܐ ܡܢ܆ ܒܦܓܪܗ‬ ‫ܡܩܒܠ‪ .‬ܬܪܒܝܬܐ ܕܝܢ ܕܚܟܡܬܐ ܘܕܛܝܒܘܬܐ‪ .‬ܒܢܦܫܗ ܡܩܒܠ ܗܘܐ‪ .‬ܘܐܦ ܟܕ ܗܟܢܐ‬ ‫ܪܒܐ ܠܗܕܐ‪ .‬ܠܘ ܡܢ ܠܒܪ ܡܩܒܠ ܬܘܣܦܬܐ ܕܚܟܡܬܐ ܘܕܛܝܒܘܬܐ‪ .‬ܐܠܐ ܡܢ ܐܝܬܘܬܗ‬ ‫̈‬ ‫ܠܚܘܫܒܐ ܕܡܬܓܫܡܢܘܬܗ‪.‬‬ ‫ܫܩܠ ܗܘܐ ܚܟܡܬܐ ܘܛܝܒܘܬܐ‪ .‬ܘܡܘܣܦ ܗܘܐ ܘܡܠܐ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪358‬‬

‫ܘܡܪܒܐ ܗܘܐ ܠܗܘܢ܇ ܒܐܝܕܐ ܒܐܝܕܐ‪ .‬ܥܡ ܡܫܘܚܬܐ ܘܬܪܒܝܬܐ ܕܦܓܪܗ‪.‬‬ ‫̈‬ ‫ܘܬܘܒ ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܚܢܢ ܠܐ ܡܦܚܡܝܢܢ ܟܝܢܗ ܥܡ ܡܕܒܪܢܘܬܗ‪ .‬ܘܐܠܗܝܬܗ ܥܡ‬ ‫̈‬ ‫ܐܢܫܝܬܗ‪ .‬ܘܐܡܪܝܢܢ ܕܠܐ ܪܒܐ ܒܚܟܡܬܐ ܘܛܝܒܘܬܐ‪ .‬ܘܠܐ ܐܬܬܘܣܦܬ ܠܗ ܚܟܡܬܐ‬ ‫̇‬ ‫ܘܛܝܒܘܬܐ ܕܠܐ ܐܡܪܝܢܢ‪ .‬ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ ܪܒܐ ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ܆ ܐܝܟܢܐ‬ ‫̈‬ ‫ܘܠܐܠܗܝܬܗ‬ ‫ܕܪܒܐ ܒܬܪܒܝܬܐ ܕܩܘܡܬܗ‪̇ .‬ܗܢܘ ܓܝܪ ܕܡܦܚܡܝܢ ܟܝܢܗ ܥܡ ܡܕܒܪܢܘܬܗ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܐܢ ܐܡܪܝܢ‪ .‬ܕܠܐ ܪܒܐ ܗܘܐ‬ ‫ܐܢܫܝܬܗ‪ .‬ܟܦܪܝܢ ܒܦܘܪܩܢܐ ܓܘܢܝܐ ܕܥܒܕ‪.‬‬ ‫ܥܡ‬ ‫ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪ .‬ܟܦܪܝܢ ܐܦ ܒܬܪܒܝܬܐ ܕܩܘܡܬܐ ܕܦܓܪܗ‪ .‬ܘܐܢ ܒܗܕܐ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܕܡܐܢܝ ܘܡܪܩܝܘܢ ܕܛܠܡܝܢ ܠܦܓܪܢܘܬܗ ܕܡܠܬܐ ܐܠܗܐ‬ ‫ܟܦܪܝܢ܆ ܡܫܬܟܚܝܢ‬ ‫ܘܠܦܘܪܩܢܐ ܕܥܒܕ‪ .‬ܡܕܝܢ ܐܬܝܕܥܬ ܕܐܝܟܢܐ ܕܒܦܓܪܗ ܪܒܐ ܗܘܐ ܝܫܘܥ‪ .‬ܗܟܢܐ ܐܦ‬ ‫̈‬ ‫̇‬ ‫ܒܗܝ‬ ‫ܘܠܬܘܣܦܬܐ ܗܠܝܢ‪ .‬ܟܕ ܠܘ‬ ‫ܒܢܦܫܗ ܪܒܐ ܗܘܐ ܒܚܟܡܬܐ ܘܒܛܝܒܘܬܐ‪.‬‬ ‫ܕܐܝܬܘܗܝ ܐܠܗܐ ܩܒܠ ܐܢܝܢ‪ .‬ܐܠܐ ̇‬ ‫ܒܗܝ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܘܟܕ ܩܒܠ ܐܢܝܢ‪ .‬ܠܘ ܡܢ ܠܒܪ‬ ‫ܐܢܝܢ܆ ܐܠܐ ܡܢ ܠܓܘ‪̇ .‬‬ ‫̈‬ ‫ܒܗܝ ܕܐܝܟܢܐ ܕܩܘܡܬܐ ܕܦܓܪܗ ܗܝ ܡܢܗ ܪܒܝܐ ܗܘܬ܇‬ ‫ܩܒܠ‬ ‫ܘܠܘ ܡܢ ܩܘܡܬܐ ܕܦܓܪܐ ܐܚܪܢܐ܆ ܗܟܢܐ ܘܚܟܡܬܐ ܘܛܝܒܘܬܐ ܕܪܒܝܐ ܗܘܬ ܒܗܝܢ‬ ‫ܢܦܫܗ‪ .‬ܠܘ ܡܢ ܠܒܪ ܐܝܬܝܗܝܢ ̈‬ ‫ܗܘܝ‪ .‬ܐܠܐ ܡܢ ܐܝܬܘܬܗ ܫܩܠ ܗܘܐ ܠܗܝܢ܇ ܘܡܠܐ ܗܘܐ‬ ‫̈‬ ‫ܚܘܫܒܐ ܕܡܬܓܫܡܢܘܬܗ‪.‬‬ ‫ܡܢ ܒܬܪ ܕܝܢ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܥܠ ܬܪܒܝܬܗ ܕܝܫܘܥ܇ ܐܬܐܡܪ ܥܠ ܥܡܕܗ ܕܡܢ‬ ‫ܝܘܚܢܢ‪ .‬ܘܒܕܓܘܢ ܐܡܪ ܗܟܢܐ‪.‬‬

‫‪359‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܩܦܠܐܘܢ ܕܬܠܬܐ[‬

‫)‪» (3:1‬ܒܫܢܬ ܚܡܫܥܣ�ܐ ܕܝܢ ܕܡܠܟܘܬܗ ܕܛܝܒܪܝܘܣ ܩܣܪ ܒܗܓܡܢܘܬܐ ܕܦܢܛܝܘܣ‬ ‫ܦܝܠܛܘܣ ܒܝܗܘܕ܇ ܘܕܪܝܫܐ ܪܒܝܥܝܐ ܐܝܪܘܕܝܘܣ ܒܓܠܝܠܐ܇ ܘܦܝܠܝܦܘܣ ܐܚܘܗܝ ܪܝܫܐ‬ ‫ܪܒܝܥܝܐ ܒܐܝܛܘܪܝܐ ܘܒܐܬܪܐ ܕܛܪܘܟܢܐ‪ .‬ܘܠܘܣܢܝܐ ܪܝܫܐ ܪܒܝܥܝܐ ܒܐܬܪܐ ܕܐܒܝܠܢܐ‪.‬‬ ‫ܒܪܝܫܘܬ ‪ 161‬ܟܗܢܘܬܐ ܕܚܢܢ ܘܕܩܝܦܐ« ̄ܗ‪ :‬ܙܕܩ ܕܝܢ ܠܡܕܥ ܕ̈ܪܘܡܝܐ‪ .‬ܡܢ ܒܬܪ ̇ܗܝ‬ ‫̈‬ ‫ܠܝܘܕܝܐ‪ .‬ܘܣܡܘ ܥܠܝܗܘܢ ܡܕܐܬܐ‪ .‬ܟܕ ܐܩܝܡܘ ܥܠܝܗܘܢ ܡܠܟܐ‪.‬‬ ‫ܕܫܥܒܕܘ ܐܢܘܢ‬ ‫̈‬ ‫ܛܠܝܐ ܕܒܝܬ ܠܚܡ‪ .‬ܘܟܕ ܡܝܬ ܐܝܪܘܕܝܣ ܩܡ ܒܬܪܗ‪ .‬ܐܪܟܠܐܘܣ‬ ‫ܠܗܝܪܘܕܝܣ ̇ܗܘ ܕܩܛܠ‬ ‫̈‬ ‫ܕܐܢܫܝܢ ܐܡܪܝܢ‪.‬‬ ‫ܒܪܗ‪ .‬ܘܟܕ ܡܝܬ ܗܢܐ ܘܐܫܬܕܝ ܡܛܠ ]ܣܟܠܘܬܗ[ ‪ (fol. 49r) 162‬ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܠܐܪܒܥ ܡܢܘܢ‪.‬‬ ‫ܐܝܬܘܗܝ ܗܘܐ ܩܣܪ ܒܪܘܡܝ‪ .‬ܩܡ ܛܝܒܪܝܘܣ ܘܦܠܓܗ ܠܐܬܪܐ‬ ‫ܟܕ ܥܠ ܟܠ ܚܕܐ ܡܢܬܐ ܐܩܝܡ ܚܕ ܪܝܫܐ ܘܕܝܢܐ ܥܠ ܐܬܪܐ ܡܢ ܕܝܗܘܕ ܐܩܝܡ ܦܝܠܛܘܣ‪.‬‬ ‫ܥܠ ܐܬܪܐ ܓܝܪ ܕܓܠܝܠܐ ܐܩܝܡ ܐܝܪܘܕܝܣ‪ .‬ܥܠ ܐܬܪܐ ܕܝܢ ܕܐܝܛܘܪܝܐ ܘܕܛܪܟܘܢܝܐ‬ ‫ܐܩܝܡ ܠܦܠܝܦܘܣ ܐܚܘܗܝ ܕܐܝܪܘܕܝܣ‪ .‬ܥܠ ܐܬܪܐ ܕܝܢ ܕܐܒܝܠܢܐ ܠܘܣܢܝܐ‪ .‬ܘܟܠܚܕ ܚܕ ܡܢ‬ ‫ܗܠܝܢ‪ .‬ܐܪܒܥܐ ̈ܪܝܫܐ ܡܬܩܪܐ ܗܘܐ ܛܛܪܟܐ ̄ܗ‪ :‬ܐܚܝܕ ܥܠ ܚܕܐ ܡܢ ܐ̈ܪܒܥ ̈‬ ‫ܡܢܘܬܐ‪.‬‬ ‫ܗܠܝܢ ܿܡܢ ܗܟܢܐ ̈‬ ‫̈‬ ‫ܕܐܢܫܝܢ ܐܡܪܘ‪.‬‬ ‫ܗܘܝ ܐܝܟ‬ ‫ܼ‬ ‫̈‬ ‫̇‬ ‫ܐܘ ܗܟܢܐ ܐܝܟ ܕܐܚ�ܢܐ ܐܡܪܘ‪ .‬ܡܠܟܘܬܐ ܠܡ ܗܝ ܕܐܚܝܕ ܗܘܐ ܐܝܪܘܕܝܣ ܥܠ ܝܘܕܝܐ‪.‬‬ ‫ܦܠܓܗ ܛܝܒܪܝܘܣ ܠܐ̈ܪܒܥ ̈‬ ‫̇‬ ‫ܡܢܘܬܐ‪ .‬ܠܐܬܪܐ ܕܓܠܝܠܐ ܐܡܪ‬ ‫ܘܒܬܪܗ ܐܪܟܠܐܘܣ ܒܪܗ܆‬ ‫̈‬ ‫ܐܢܐ‪ .‬ܘܠܐܬܪܐ ܕܐܝܛܘܪܝܐ ܘܠܐܬܪܐ ܕܛܪܘܟܘܢܝܐ‪ .‬ܘܠܐܬܪܐ ܕܐܒܝܠܝܢܐ‪ .‬ܘܥܠ ܐܬܪܐ‬ ‫ܿ ܼܡܢ ܕܓܠܝܠܐ ܐܩܝܡ ܥܠܘܗܝ܆ ܐܝܪܘܕܝܣ‪ .‬ܘܥܠ ܐܬܪܐ ܕܐܝܛܘܪܝܐ ܐܩܝܡܘ ܗܘܘ‪ .‬ܦܝܠܦܘܣ‪.‬‬ ‫ܘܥܠ ܐܬܪܐ ̇ܗܘ ܕܛܪܘܟܘܢܝܐ‪ .‬ܓܒܪܐ ܕܠܐ ܟܬܝܒ ܫܡܗ‪ .‬ܘܥܠ ܐܬܪܐ ܕܐܒܝܠܝܢܐ‪. 163‬‬ ‫̈‬ ‫ܡܠܟܐ ܘ̈ܪܝܫܢܐ ܡܬܩܪܝܢ ܗܘܘ‪.‬‬ ‫ܓܒܪܐ ܕܡܬܩܪܐ ܗܘܐ ܠܘܣܢܝܐ‪ .‬ܗܠܝܢ ܗܟܝܠ ܐܪܒܥܐ‬ ‫̈‬ ‫̇‬ ‫ܟܠܚܕ ܡܢܗܘܢ܆ ܛܛܪܟܐ ܗܘܐ ̄ܗ‪ :‬ܕܐܚܝܕ ܚܕܐ ܡܢ ܐܪܒܥ ܡܢܘܬܐ‪ .‬ܗܘ ܓܝܪ ܡܠܟܐ‬ ‫ܕܐܚܝܕ ܫܘܠܛܢܐ ܥܠ ܐܬܪܐ ܕܛܪܘܟܘܢܐ܇ ܕܠܐ ܟܬܝܒ ܫܡܗ‪ .‬ܐܣܟܠ ܣܟܠܘܬܐ ܐܝܕܐ‬ ‫ܕܗܝ‪ .‬ܘܟܕ ܐܫܬܕܝ ܐܬܝܗܒ ܫܘܠܛܢܗ‪ .‬ܠܦܝܠܝܦܣ‪ .‬ܘܗܢܐ ܐܝܬܘܗܝ ܗܘܐ ܪܝܫܐ ܪܒܝܥܝܐ‬ ‫ܒܐܝܛܘܪܝܐ ܘܒܐܬܪܐ ܕܛܪܘܟܘܢܝܐ‪ .‬ܕܐܝܬܝܗܘܢ ܬ̈ܪܝܢ ܐܬ̈ܪܘܬܐ‪ .‬ܦܝܠܛܘܣ ܕܝܢ‪ .‬ܠܘ ܚܕ‬ ‫ܡܢ ܗܠܝܢ ܐ̈ܪܒܥܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܠܘ ܡܠܟܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܐܠܐ ܐܝܬܘܗܝ ܗܘܐ‬ ‫̇‬ ‫ܘܥܠܗܝ ܐܡܪ ܒܗܓܡܢܘܬܐ ܕܦܢܛܝܘܣ‬ ‫ܗܓܡܘܢܐ ܒܐܘܪܫܠܡ‪ .‬ܘܟܠܗ ܐܬܪܐ ܕܝܗܘܕ‪.‬‬ ‫ܦܝܠܛܘܣ ܒܝܗܘܕ‪.‬‬ ‫ܦܢܛܝܘܣ ܕܝܢ܇ ܚܡܝܫܝܐ ܡܬܦܫܩ‪ .‬ܐܘ ܚܕ ܡܢ ܚܡܫܐ‪ .‬ܦܐܢܛܐ ܓܝܪ‪ .‬ܚܡܫܐ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫ܡܠܟܐ‪.‬‬ ‫ܪܘܡܐܝܬ‪ .‬ܘܚܡܝܫܝܐ ܩܪܝܗܝ ܠܗܢܐ ܦܝܠܝܛܘܣ‪ .‬ܘܚܫܒ ܠܗ ܥܡ ̇ܗܢܘܢ ܐܪܒܥܐ‬ ‫̈‬ ‫ܫܡܗܐ ܐܝܬ ܗܘܐ ܠܗ‪ .‬ܠܗܢܐ ܗܓܡܘܢܐ‪ .‬ܦܢܛܝܘܣ ܐܡܪ ܐܢܐ ܘܦܝܠܛܘܣ‪.‬‬ ‫ܐܘ ܬ̈ܪܝܢ‬ ‫ܐܘ ܫܡܐ‬ ‫̇‬ ‫ܐܘ ܡܢ ܦܢܛܝܘܣ ܐܬܪܐ ܐܝܬܘܗܝ‪ .‬ܘܡܬܩܪܐ ܗܘܐ ܡܢ ܐܬܪܗ ܦܢܛܝܘܣ‪.‬‬ ‫ܥܠܝܠܐ ܐܝܬ ܗܘܐ ܠܗ ܕܡܬܩܪܐ ܗܘܐ ܦܢܛܝܘܣ‪ .‬ܗܕܐ ܗܟܝܠ ܐܡܪ ܐܘܢܓܠܝܣܛܐ‬ ‫ܠܘܩܐ‪ .‬ܕܒܫܢܬܐ ܕܚܡܫܥܣ�ܐ ܠܡܠܟܘܬܗ ܕܛܝܒܪܝܘܣ ܩܣܪ ܕ̈ܪܘܡܝܐ‪ .‬ܟܕ ܐܝܬܘܗܝ‬ ‫ܦܝܠܛܘܣ ܗܓܡܘܢܐ ܒܐܬܪܐ ܕܝܗܘܕ܇ ܘܐܝܬܘܗܝ ܗܘܐ ܐܝܪܘܕܝܣ ܪܝܫܐ ܘܫܠܝܛܐ‬ ‫ܒܐܬܪܐ ܕܓܠܝܠܐ܇ ܘܐܝܬܘܗܝ ܦܝܠܝܦܘܣ ܐܚܘܗܝ ܪܝܫܐ ܘܫܠܝܛܐ ܒܐܬܪܐ ܕܐܝܛܘܪܝܐ‬ ‫‪. The closest reading to Moshe Bar Kepha’s quotation is the‬ܒܪܒܘܬ ‪161 Peshitta reads‬‬ ‫‪̈. However, I think the quotation is from the Peshitta, but it was‬ܪܝܫܝ ̈‬ ‫ܟܗܢܐ ‪Harklean version:‬‬ ‫‪written thus due to scribal error.‬‬ ‫‪162 Although the writing is blurred, in the next paragraph the same word reoccurs.‬‬ ‫̈‬ ‫‪.‬ܕܐܒܝܠܝܐ ‪163 It should be plural:‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܘܒܐܬܪܐ ܕܛܪܘܟܘܢܝܐ )‪ (fol. 49v‬ܘܐܝܬܘܗܝ ܗܘܐ ܠܘܣܢܝܐ ܒܐܬܪܐ ܕܐܒܝܠܝܢܐ‪.‬‬ ‫̈‬ ‫ܘܐܝܬܝܗܘܢ ܗܘܘ ̈ܪܒܝ ̈‬ ‫ܕܝܘܕܝܐ ܚܢܢ ܘܩܝܦܐ‪.‬‬ ‫ܟܗܢܐ‬ ‫)‪» (3:2b‬ܗܘܬ ܡܠܬܗ ܕܐܠܗܐ ܥܠ ܝܘܚܢܢ ܒܪ ܙܟܪܝܐ ܒܚܘܪܒܐ« ̄ܗ‪ :‬ܡܠܬܐ ܕܐܠܗܐ‬ ‫ܠܦܘܩܕܢܗ ܩܪܐ‪ .‬ܚܘܪܒܐ ܕܝܢ‪ .‬ܠܡܕܒܪܐ ܡܫܡܗ‪ .‬ܐܝܟܐ ܕܥܡܪ ܗܘܐ ܝܘܚܢܢ ̇‬ ‫ܘܗܘ ܡܐ‬ ‫̈‬ ‫̈‬ ‫ܘܗܓܡܘܢܐ ܘ̈ܪܒܝ‬ ‫ܡܠܟܐ ܘ̈ܪܝܫܢܐ‪.‬‬ ‫ܕܐܡܪ‪ .‬ܗܢܐ ܐܝܬܘܗܝ‪ .‬ܕܒܙܒܢܐ ܘܒܫܢܬܐ ܕܗܠܝܢ‬ ‫̈‬ ‫ܟܗܢܐ ܕܐܡܪܬ ܠܟ‪ .‬ܦܩܕ ܐܠܗܐ ܠܝܘܚܢܢ ܘܐܬܐ ܡܢ ܡܕܒܪܐ ܠܝܘܪܕܢܢ ܢܗܪܐ‪ .‬ܘܥܡܕ‬ ‫ܡܢܗ ܡܫܝܚܐ‪.‬‬

‫)‪» (3:3‬ܘܐܬܐ ܒܟܠܗ ܐܬܪܐ ܕܚܕ̈ܪܝ ܝܘܪܕܢܢ ܟܕ ܡܟܪܙ ܡܥܡܘܕܝܬܐ ܕܬܝܒܘܬܐ‬ ‫̈‬ ‫ܕܚܛܗܐ« ̄ܗ‪ :‬ܡܥܡܘܕܝܬܐ ܕܬܝܒܘܬܐ ܡܟܪܙ ܗܘܐ‪̇ .‬ܗܘ ܡܕܡ ܕܢܡܘܣܐ ܠܐ‬ ‫ܠܫܘܒܩܢܐ‬ ‫̈‬ ‫̈‬ ‫ܝܗܒ ܗܘܐ‪ .‬ܘܒܕܓܘܢ ܟܕ ܫܡܥܝܢ ܗܘܘ ܝܘܕܝܐ‪ .‬ܠܟܪܘܙܘܬܗ ܗܕܐ‪ .‬ܡܢ ܟܠ ܦܢܝܢ ܘܡܢ ܟܠ‬ ‫̈‬ ‫ܕܒܓܦܐ ܠܘܬܗ ܡܫܩܠܝܢ ܗܘܘ ܘܐܬܝܢ‪ .‬ܢܡܘܣܐ ܕܝܢ ܠܘ ܒܠܚܘܕ‬ ‫ܐܬ̈ܪܘܢ ܐܝܟ‬ ‫̈‬ ‫ܬܝܒܘܬܐ‪ .‬ܠܐ ܝܗܒ ܗܘܐ ܠܚܛܝܐ‪ .‬ܐܠܐ ܘܩܛܠ ܗܘܐ ܠܗܘܢ ܘܡܘܒܕ‪ .‬ܐܝܠܝܢ ܓܝܪ ܕܙܕܩ‬ ‫ܕܢܬܐܡ�ܢ ܡܛܠ ܡܥܡܘܕܝܬܐ ܘܬܝܒܘܬܐ‪ .‬ܐܦ ܡܥܡܘܕܝܬܗ ܕܝܘܚܢܢ‪ .‬ܟܕ ܐܡܝܪ ܠܢ‬ ‫ܒܦܘܫܩܐ ܕܐܘܐܢܓܠܝܘܢ ܕܛܘܒܢܐ ܡܬܝ‪.‬‬ ‫)‪» (3:4a‬ܐܝܟܢܐ ܕܟܬܝܒ ܒܟܬܒܐ ̈‬ ‫ܕܡܠܐ ܕܐܫܥܝܐ ܢܒܝܐ ܕܐܡܪ« ̄ܗ‪ :‬ܗܕܐ‬ ‫̈‬ ‫̇‬ ‫ܣܗܕܘܬܐ‪ .‬ܐܘ ܗܘ ܝܘܚܢܢ ܡܥܡܕܢܐ ܐܝܬܝܗ܆ ܐܝܟܢܐ ܕܢܐܡܪ ܠܗܘܢ ܠܝܘܕܝܐ‪ .‬ܕܠܐ‬ ‫̈‬ ‫ܒܥܝܢܝܟܘܢ ܗܕܐ ܟܪܘܙܘܬܐ ܕܡܟܪܙ ܐܢܐ ܠܟܘܢ ܡܥܡܘܕܝܬܐ‬ ‫ܬܬܢܟܪܐ ܗܕܐ‬ ‫ܕܬܝܒܘܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܗܐ ܐܫܥܝܐ ܢܒܝܐ ܩܕܡ ܐܬܢܒܝ ܡܛܠܬܗ ܘܐܡܪ‪» .‬ܕܩܠܐ ܕܩܪܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܕܢܚܘܐ‪ .‬ܕܗܢܐ‬ ‫ܒܡܕܒܪܐ‪ .‬ܛܝܒܘ ܐܘܪܚܗ ܕܡܪܝܐ«‪ .‬ܐܘ ܠܘܩܐ ܐܘܢܓܠܝܣܛܐ‬ ‫̇‬ ‫ܝܘܚܢܢ ܡܥܡܕܢܐ ܕܡܟܪܙ ܗܘܐ ܡܥܡܘܕܝܬܐ ܕܬܝܒܘܬܐ‪ .‬ܗܘ ܐܝܬܘܗܝ ܗܘ ܕܩܕܡ‬ ‫ܐܬܢܒܝ ܐܫܥܝܐ ܡܛܠܬܗ‪ .‬ܕܩܠܐ ܕܩܪܐ ܒܡܕܒܪܐ ܘܕܫܪܟܐ‪.‬‬ ‫)‪» (3:4b‬ܩܠܐ ܕܩܪܐ ܒܚܘܪܒܐ« ̄ܗ‪ :‬ܐܝܟ ܗܢܐ ܦܘܫܩܐ ܐܚܪܢܐ ܕܐܡܪܢܢ‪ .‬ܩܠܐ ܠܝܘܚܢܢ‬ ‫ܡܥܡܕܢܐ ܩܪܐ‪ .‬ܚܘܪܒܐ ܡܢ ܣܘܥܪܢܐܝܬ ܠܡܕܒܪܐ ̇ܗܘ ܕܥܡܪ ܗܘܐ ܒܗ ܡܫܡܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܣܦܝܩܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܘܚ�ܒܢ ܡܢ ܝܕܥܬܐ ܕܐܠܗܐ‪ .‬ܡܠܘܢ‬ ‫ܕܝܗܘܕܝܐ‪.‬‬ ‫ܠܢܦܫܬܐ‬ ‫ܪܘܚܢܐܝܬ ܕܝܢ‪.‬‬ ‫̈‬ ‫ܕܝܢ ܡܢ ܢܛܘܪܘܬ ܦܘܩܕܢܘܗܝ‪.‬‬ ‫̈‬ ‫ܠܢܦܫܬܗܘܢ ܩܪܐ‪ .‬ܛܝܒܘ ܠܡ‬ ‫)‪» (3:4c‬ܛܝܒܘ ܐܘܪܚܗ ܕܡܪܝܐ« ̄ܗ‪ :‬ܐܘܪܚܗ ܕܡܪܝܐ‪.‬‬ ‫ܠܢܡܘܣܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܚܕܬܐ ܐܝܠܝܢ ܕܥܬܝܕ ܕܢܩܝܡ ܡܪܝܐ ܡܫܝܚܐ‪.‬‬ ‫ܢܦܫܬܟܘܢ܆‬ ‫ܫܒܝܠܐ ܒܬ̈ܪܝܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܙܢܝܐ ܐܝܬܝܗܘܢ‪.‬‬ ‫ܫܒܝܠܐ ܠܐܠܗܢ« ̄ܗ‪:‬‬ ‫)‪» (3:4d‬ܘܬܪܘܨ ܒܦܩܥܬܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܘܡܦܬܠܐ‪ .‬ܬ̈ܪܝܨܐ ܡܢ܆ ܗܢܘܢ ܕܠܘܬ ܛܒܬܐ ܡܘܒܠܝܢ‪ .‬ܡܦܬܠܐ ܕܝܢ܆ ܗܢܘܢ‬ ‫ܬ̈ܪܝܨܐ‬ ‫̈‬ ‫ܕܠܘܬ ܒܝܫܬܐ ܡܘܒܠܝܢ‪ .‬ܐܝܟ ܕܐܡܪ ܚܟܝܡܐ ܡܛܠ ܥܘܠܐ ܐܝܠܝܢ »ܕܡܥܩܡܝܢ‬ ‫̈‬ ‫̈ܡܦܬܠܢ‪ «.‬ܘܗܕܐ ܐܡܪ ܐܘܢܓܠܝܣܛܐ ܕܬܪܘܨܘ‬ ‫ܫܒܝܠܝܗܘܢ‪ .‬ܘܐܘ̈ܪܚܬܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܫܒܝܠܐ ܡܥܩܡܐ ܕܕܘܒ�ܐ ܕܝܠܟܘܢ܆ ܐܝܟܢܐ ܕܢܗܠܟ܆ ܒܗܘܢ ܡܪܝܐ ܡܫܝܚܐ‬ ‫ܒܡܨܛܒܝܢܘܬܐ‪(fol. 50r) .‬‬ ‫)‪» (3:5‬ܟܠܗܘܢ ̈‬ ‫ܢܚܠܐ ܢܬܡܠܘܢ‪ .‬ܘܟܠܗܘܢ ܛܘ̈ܪܐ ܘ̈ܪܡܬܐ ܢܬܡܟܟܘܢ‪ .‬ܘܢܗܘܐ ܥܪܡܐ‬ ‫̄‬ ‫ܠܫܦܝܐ‪ .‬ܘܐܬܪܐ ܥܣܩܐ ܠܦܩܥܬܐ« ܗ‪ :‬ܟܕ ܐܡܪ ܠܗܘܢ ܝܘܚܢܢ ܡܥܡܕܢܐ‪ .‬ܕܛܝܒܘ‬ ‫̈‬ ‫̈‬ ‫ܫܡܘܥܐ‬ ‫ܫܒܝܠܐ ܠܐܠܗܢ‪ .‬ܐܝܟ ̇ܗܘ ܕܐܗܦܟܘ ܥܠܘܗܝ‬ ‫ܐܘܪܚܗ ܕܡܪܝܐ ܘܬܪܘܨܘ‬ ‫̈‬ ‫̈‬ ‫ܘܐܡܪܘ‪ .‬ܕܥܣܩܐ ܥܠܝܢ ܕܢܛܝܒ ܐܘܪܚܗ ܕܡܪܝܐ ܘܢܬܪܘܨ ܫܒܝܠܘܗܝ‪ .‬ܡܛܠ ܕܐܝܬ ܥܠܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܚܝܠܘܬܗ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪.‬‬ ‫ܕܡܥܘܟܢ ܠܢ‪ .‬ܩܕܡܐܝܬ ܡܢ‪ .‬ܐܟܠܩܪܨܐ‬ ‫ܣܓܝܐܬܐ ܐܝܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈ܚܫܐ ܟܝܢܝܐ ܕܦܓܪܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܢܡܘܣܐ ܐܠܗܝܐ ܕܥܣܩܝܢ ܠܢܛܘܪܘܬܐ‪ .‬ܘܠܘܬ ܗܠܝܢ‬ ‫̈‬ ‫ܟܝܢܝܐ ܕܥܣܩܝܢ ܥܠܝܟܘܢ‪ .‬ܐܝܟ ̈‬ ‫ܡܦܢܐ ܝܘܚܢܢ ܘܐܡܪ ܠܗܘܢ‪̈ .‬‬ ‫ܢܚܠܐ ܕܥܡܝܩܝܢ‬ ‫ܕܚܫܐ‬ ‫̈‬ ‫̈‬ ‫ܘܠܐ ܫܘܝܢ‪ .‬ܢܗܘܘܢ ܥܠܝܟܘܢ ܦܫܝܩܐ ܒܡܫܝܚܐ‪ .‬ܐܝܟ ܢܚܠܐ ܗܠܝܢ ܕܡܬܡܠܝܢ ܘܗܘܝܢ‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܿ‬ ‫ܼܿ‬ ‫̈‬ ‫ܢܬܡܟܟܘܢ‬ ‫ܘܡܫܩܠܝܢ ܐܝܟ ܛܘ̈ܪܐ ܘ̈ܪܡܬܐ‬ ‫ܘܚܝܠܘܬܗ ܕܪܡܝܢ‬ ‫ܫܘܝܐ‪ .‬ܘܐܟܠܩܪܨܐ‬ ‫ܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܠܗܝܐ ܕܥܪܡܝܢ ܘܥܣܩܝܢ ܠܢܛܘܪܘܬܐ‪.‬‬ ‫ܘܦܘܩܕܢܐ‬ ‫ܢܡܘܣܐ‬ ‫ܒܫܡܝܚܐ ܘܢܐܒܕܘܢ‪ .‬ܐܦ‬ ‫̈‬ ‫ܦܫܝܩܐ ܠܢܛܘܪܬܐ ܒܝܕ ܡܫܝܚܐ‪ .‬ܐܝܟ ܐܬܪܐ ܫܦܝܐ ܘܦܩܥܬܢܝܐ‪.‬‬ ‫ܢܗܘܘܢ‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ‪» (3:5a) .‬ܟܠܗܘܢ ̈‬ ‫ܡܟܝܟܐ‬ ‫ܢܚܠܐ ܢܬܡܠܘܢ« ̄ܗ‪ :‬ܟܠܗܘܢ‬ ‫ܢܬܪܡܪܡܘܢ ܒܡܫܝܚܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܟܠ ܕܡܡܟܟ ܢܦܫܗ ܢܬܪܡܪܡ‪«.‬‬ ‫̈‬ ‫ܡܫܩܠܐ ܢܬܡܟܟܘܢ‬ ‫)‪» (3:5b‬ܘܟܠܗܘܢ ܛܘ̈ܪܐ ܘ̈ܪܡܬܐ ܢܬܡܟܟܘܢ« ̄ܗ‪ :‬ܟܠܗܘܢ‬ ‫ܒܡܫܝܚܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܡܢ ܕܢܪܝܡ ܢܦܫܗ ܢܬܡܟܟ‪«.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܓܝܣܐ‪ .‬ܕܐܝܬܝܗܘܢ‬ ‫ܘܡܓܘܫܐ‬ ‫ܘܙܢܝܬܐ‬ ‫ܡܟܣܐ‬ ‫)‪» (3:5c‬ܘܢܗܘܐ ܥܪܡܐ ܠܫܦܝܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܚܒܠܐ‪ .‬ܗܘܘ ܫܦܝܐ ܘܩܕܝܫܐ ܐܦ ܗܠܟܘ ܒܐܘܪܚܐ‬ ‫ܗܘܘ ܕܘܒ�ܝܗܘܢ ܡܥ�ܡܐ‬ ‫ܐܘܢܓܠܝܬܐ ܒܝܕ ܡܫܝܚܐ‪.‬‬ ‫)‪» (3:5d‬ܘܐܬܪܐ ܥܣܩܐ ܠܦܩܥܬܐ« ̄ܗ‪ :‬ܥܣܩܘܬܗ ܕܢܡܘܣܐ܆ ܐܫܬܚܠܦܬ ܠܗ̇‬ ‫ܠܦܫܝܩܘܬܐ܆ ܒܝܕ ܗܝܡܢܘܬܐ ܕܒܡܫܝܚܐ‪.‬‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ‪» (3:5a) .‬ܟܠܗܘܢ ܢܚܠܐ ܢܬܡܠܘܢ« ܗ‪ :‬ܛܒܬܐ ܕܚܣܝ�ܢ ܒܟܘܢ‬ ‫̈‬ ‫ܢܬܡܠܝܢ‪.‬‬ ‫̈‬ ‫ܒܝܫܬܐ ܕܝܬܝ�ܢ ܒܟܘܢ‬ ‫)‪» (3:5b‬ܘܟܠܗܘܢ ܛܘ̈ܪܐ ܘ̈ܪܡܬܐ ܢܬܡܟܟܘܢ« ̄ܗ‪ :‬ܐܦ‬ ‫̈‬ ‫ܢܫܬܩܠܢ‪.‬‬ ‫̈‬ ‫ܝܘܠܦܢܐ‬ ‫)‪» (3:5c‬ܘܢܗܘܐ ܥܪܡܐ ܠܫܦܝܐ‪ .‬ܘܐܬܪܐ ܥܣܩܐ ܠܦܩܥܬܐ« ̄ܗ‪ :‬ܟܠܗܘܢ‬ ‫̈‬ ‫ܘܥܣܩܐ ܕܠܐ ܐܠܗܘܬܐ‪ .‬ܢܫܬܦܘܢ ܘܢܗܘܘܢ ܚܕܐ ܐܘܪܚܐ ܬܡܝܡܬܐ‬ ‫ܥ�ܡܐ‬ ‫ܕܗܝܡܢܘܬܐ ܫܪܝܪܬܐ‪.‬‬ ‫̈‬ ‫)‪» (3:6‬ܘܢܚܙܐ ܟܠ ܒܣܪ ̈‬ ‫ܠܝܘܕܝܐ ܩܪܐ ܒܠܚܘܕ‪ .‬ܐܠܐ‬ ‫ܚܝܐ ܕܐܠܗܐ« ̄ܗ‪ :‬ܟܠܒܣܪ ܓܝܪ‪ .‬ܠܘ‬ ‫̈‬ ‫ܥܡܡܐ‪̈ .‬‬ ‫ܚܝܐ ܕܝܢ ܠܡܫܝܚܐ ܡܫܡܗ‪ .‬ܐܝܟ ܕܗܘ ܐܡܪ‪ .‬ܕܐܢܐ ܐܢܐ ܢܘܚܡܐ‬ ‫ܘܠܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܚܝܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܢܚܙܘܢ ܟܠܗܘܢ ܒܢܝܢܫܐ ܠܡܫܝܚܐ ܕܐܝܬܘܗܝ ܚܝܐ ܟܝܢܐܝܬ‪.‬‬ ‫ܘܢܐܚܘܢ ܒܗ ܘܒܗܝܡܢܘܬܐ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ ܕܟܠ ܕܡܗܝܡܢ ܒܗ ܚܝܐ‪ .‬ܒܝܘܢܝܐ ܕܝܢ‬ ‫ܚܠܦ ̈‬ ‫ܚܝܐ‪ .‬ܦܘܪܩܢܐ ܟܬܝܒ‪ .‬ܗܟܢܐ‪» .‬ܘܢܚܙܐ ܟܠܒܣܪ ܠܦܘܪܩܢܐ ܕܐܠܗܐ« ̄ܗ‪ :‬ܕܢܚܙܘܢ‬ ‫̈‬ ‫ܟܠܗܘܢ ܒܢܝܢܫܐ ܠܦܘܪܩܢܐ ܕܥܒܕ ܡܫܝܚܐ ܐܠܗܐ‪ (fol. 50v) .‬ܐܦ ܓܝܪ ܦܪܩ ܠܢ ܡܢ‬ ‫̈‬ ‫ܒܥܠܕܒܒܐ ܡܢ ܣܛܢܐ‪ .‬ܐܡܪ ܐܢܐ ܘܚܛܝܬܐ ܘܡܘܬܐ ܐܝܟ ܕܐܡܪ ܡܠܐܟܐ‬ ‫ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫»ܕܗܘ ܢܚܝܘܗܝ ܠܥܡܗ ܡܢ ܚܛܗܝܗܘܢ‪ «.‬ܒܨܚܚܐ ܓܝܪ ܐܚ�ܢܐ‪ .‬ܗܟܢܐ‬ ‫ܠܘܬ ܝܘܣܦ‪.‬‬ ‫ܼ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܫܘܒܚܗ‬ ‫ܟܬܝܒ »ܘܢܚܙܐ ܟܠܒܣܪ ܫܘܒܚܗ ܕܐܠܗܐ« ̄ܗ‪ :‬ܘܢܚܙܘܢ ܟܠܗܘܢ‬ ‫ܕܐܠܗܐ‪ .‬ܕܡܟܣܝ ܒܬܟܣܝܬܐ ܕܦܓܪܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܟܢܫܐ ܐܝܠܝܢ ܕܐܬܝܢ ܗܘܘ ܠܡܥܡܕ‪ .‬ܝܠܕܐ ܕܐܟܕܢܐ‪ .‬ܡܢܘ ܚܘܝ‬ ‫)‪» (3:7‬ܘܐܡܪ ܗܘܐ‬ ‫̄‬ ‫̈‬ ‫ܠܟܘܢ ܠܡܥܪܩ ܡܢ ܪܘܓܙܐ ܕܥܬܝܕ‪ «.‬ܗ‪ :‬ܘܗܠܝܢ ܡܦܫܩܢ ܠܢ‪ .‬ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܟܢܫܐ‬ ‫ܠܟܢܫܐ ܘܐܡܪܝܢ ܡܢܐ ܗܟܝܠ ܢܥܒܕ« ̄ܗ‪ :‬ܐܝܠܝܢ‬ ‫)‪» (3:10‬ܘܡܫܐܠܝܢ ܗܘܘ‬ ‫̈‬ ‫̇‬ ‫ܼܿ‬ ‫ܡܫܐܠܝܢ ܗܘܘ ܠܗ ܝܕܝܥܐ ̇ܗܝ‪ .‬ܕܝܘܕܝܐ ܗܢܘܢ ܕܢܦܩܘ ܗܘܘ ܠܘܬܗ ܕܢܥܡܕܘܢ ܡܢܗ‪.‬‬ ‫ܿ‬ ‫ܡܫܐܠܝܢ ܗܘܘ ܠܗ ܕܡܢܐ ܢܥܒܕ‪ .‬ܟܝ ܠܐ ܝܕܥܝܢ ܗܘܘ ܕܡܢܐ ܙܕܩ ܗܘܐ ܠܗܘܢ‬ ‫ܘܡܛܠܡܢܐ ܼ‬ ‫ܕܢܥܒܕܘܢ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܫܡܥܝܢ ܗܘܘ ܠܗܕܐ ܕܐܡܪ ܗܘܐ ܠܗܘܢ܆ ܕܥܒܕܘ ܦܐ̈ܪܐ‬ ‫̈‬ ‫ܥܒܕܐ ܙܕܩ ܠܢ ܕܢܥܒܕ‪ .‬ܐܝܟܢܐ‬ ‫ܕܬܝܒܘܬܐ ܘܥܡܕܘ‪ .‬ܡܛܠܗܕܐ ܡܫܐܠܝܢ ܗܘܘ ܠܗ ܕܐܝܠܝܢ‬ ‫ܕܢܩܪܒ ܬܝܒܘܬܐ ܐܝܟ ܕܐܡܪ ܐܢܬ‪ .‬ܘܐܝܟܢܐ ̇ܘܠܐ ܠܢ ܕܢܬܕܒܪ‪ .‬ܡܢ ܒܬܪ ܕܥܡܕܝܢܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܢܘܩܝܐ ܘܗܠܝܢ ܕܫܪܟܐ‪.‬‬ ‫ܕܒܚܐ‬ ‫ܕܐܒܗܝܢ ܘܢܥܒܕ ̈ܪܣܣܐ ܘܢܩܪܒ‬ ‫ܢܗܦܘܟ ܠܘܬ ܦܘܠܚܢܐ‬ ‫ܐܘ ܒܐܘܪܚܐ ܚܕܬܐ ܕܕܘܒ�ܐ ܙܕܩ ܕܢܥܒܕ‪ .‬ܘܡܛܠܗܕܐ ܡܦܢܐ ܠܗܘܢ ܘܐܡܪ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܟܘܬܝܢܝܢ ܢܬܠ ̇‬ ‫ܠܗܘ ܕܠܝܬ ܠܗ‪ .‬ܘܡܢ ܕܐܝܬ ܠܗ ܣܝܒܪܬܐ‬ ‫)‪» (3:11‬ܡܢ ܕܐܝܬ ܠܗ ܬ̈ܪܬܝܢ‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܕܕܝܬܝܩܝ ܚܕܬܐ‪ .‬ܟܠ ܐܝܢܐ ܡܢܟܘܢ ܕܐܝܬ ܠܗ‬ ‫ܗܟܢܐ ܢܥܒܕ« ̄ܗ‪ :‬ܥܒܕܘ‬ ‫̇‬ ‫ܬܟܣܝܬܐ ܘܣܝܒܪܬܐ‪ .‬ܝܗܒ ܠܗܘ ܕܠܝܬ ܠܗ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܐܘܠܘܣ‪» .‬ܕܬܗܘܐ‬ ‫ܝܬܝܪܘܬܟܘܢ ܕܝܠܟܘܢ܆ ܚܣܝܪܘܬܐ ̇‬ ‫̈‬ ‫ܕܐܚܐ ܢܟܬܪ ܒܟܘܢ‪ .‬ܘܪܚܡܬܐ‬ ‫ܕܗܢܘܢ‪» «.‬ܘܚܘܒܐ‬ ‫̈‬ ‫ܕܐܟܣܢܝܐ ܠܐ ܬܛܥܘܢ‪ «.‬ܘܐܦ ܙܕܝܩܐ ܐܝܘܒ܆ ܗܟܢܐ ܐܡܪ‪» .‬ܕܠܐ ܐܟܠܬ ܠܚܡܝ‬ ‫ܒܠܚܘܕܝ‪«.‬‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܡܪܗ ܕܚܕܬܐ‪.‬‬ ‫ܘܡܛܠ ܡܢܐ ܐܟܪܙ ܠܗܘܢ ܦܘܩܕܢܐ ܚܕܬܐ‪ .‬ܡܢ ܩܕܡ ܕܢܬܓܠܐ ܡܫܝܚܐ‬ ‫ܘܐܡܪܝܢܢ ܡܛܠ ܕܐܦ ܝܘܚܢܢ‪ .‬ܫܠܝܚܐ ܐܝܬܘܗܝ ܗܘܐ ܕܫܠܚܗ ܐܒܐ‪ .‬ܐܝܟ ܕܗܘ ܐܡܪ‪.‬‬ ‫̈‬ ‫ܦܘܩܕܢܐ ̈‬ ‫̇‬ ‫̈‬ ‫ܠܟܢܫܐ‪.‬‬ ‫ܚܕܬܐ‬ ‫»ܕܗܘ ܕܫܕܪܢܝ ܕܐܥܡܕ« ܘܕܫܪܟܐ‪ .‬ܘܫܠܝܚܐ ܐܝܬ ܠܗ ܕܢܟܪܙ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܐܝܬ ܗܘܐ ܠܗ ܠܝܘܚܢܢ ܕܢܟܪܙ ܦܘܩܕܢܐ ܚܕܬܐ‪ .‬ܡܛܠ ܕܥܠܗܝ ܐܫܬܕܪ‪ .‬ܕܢܬܩܢ‬ ‫̈‬ ‫ܦܘܩܕܢܐ ̈‬ ‫ܐܘܪܚܐ ܩܕܡ ܡܫܝܚܐ‪̇ .‬‬ ‫ܚܕܬܐ‪ .‬ܬܘܩܢܐ ܗܘܐ ܕܐܘܪܚܗ ܕܡܫܝܚܐ‬ ‫ܘܗܝ ܕܢܟܪܙ‬ ‫̈‬ ‫̇‬ ‫ܕܦܘܩܕܢܐ ܐܢܘܢ ܕܛܝܒܘܬܐ‪.‬‬ ‫ܒܗܝ‬ ‫ܘܡܛܠܡܢܐ ܠܐ ܐܡܪ ܠܗܘܢ ܓܠܝܐܝܬ‪ .‬ܕܫܒܘܩܘܢ ܠܢܡܘܣܐ ܥܬܝܩܐ‪ .‬ܘܩܦܘ ܠܚܕܬܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܡܛܠܗܝ ܕܢܒܛܠ ܠܢܡܘܣܐ ܘܢܩܝܡ ܠܐܚܪܢܐ‪.‬‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ‪.‬‬ ‫ܘܐܡܪܝܢܢ‪ .‬ܕܡܛܠ‬ ‫̇‬ ‫ܗܕܐ ܠܐܠܗܐ ܣܝܘܡܗ ܕܢܡܘܣܐ ܐܝܬܝܗ‪ .‬ܘܠܘ ܕܒܪܢܫܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܡܛܠ ܕܠܐ‬ ‫ܥܕܟܝܠ ܣܝܡ ܗܘܐ ܢܡܘܣܐ ܚܕܬܐ ܠܡܫܝܚܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܡܫܝܚܐ ܠܘ ܫܪܝܗ‬ ‫ܘܒܘܛܠܗ ܕܢܡܘܣܐ ܥܬܝܩܐ ܐܬܐ ܕܢܥܒܕ‪ .‬ܐܠܐ ܫܘܡܠܝܗ ܐܝܟ ܕܗܘ ܐܡܪ‪ .‬ܕܠܐ‬ ‫ܿ‬ ‫ܕܐܡܠܐ‪.‬‬ ‫ܐܬܝܬ ܕܐܫܪܐ ܠܢܡܘܣܐ )‪ (fol. 51r‬ܐܠܐ‬ ‫ܼ‬ ‫̈‬ ‫ܡܟܣܐ ܠܡܥܡܕ ܘܐܡܪܝܢ ܠܗ ܡܠܦܢܐ ܡܢܐ ܢܥܒܕ« ̄ܗ‪:‬‬ ‫)‪» (3:12‬ܘܐܬܘ ܐܦ‬ ‫̈‬ ‫̈‬ ‫ܡܟܣܐ ܒܬ̈ܪܝܢ ̈‬ ‫ܚܙܘܩܐ‬ ‫ܙܢܝܐ ܐܢܘܢ‪̇ .‬ܗܢܘܢ ܕܝܬܒܝܢ ܥܠ ܐܘ̈ܪܚܬܐ ܘܫܩܠܝܢ ܡܢ‬ ‫̈‬ ‫ܥܘ]ܣـ]̈ܪܐ[‪ .‬ܘܗܠܝܢ ܕܡܬܦܩܕܝܢ ܡܢ ܡܠܟܐ ܕܢܬܒܥܘܢ ܘܢܫܩܠܘܢ ܡܢ ܒܢܝܢܫܐ ܡܟܣܐ‬ ‫̈‬ ‫̈‬ ‫ܡܟܣܐ‪ .‬ܠܐܝܠܝܢ ܕܦܩܝܕܝܢ ܗܘܘ ܡܢ ܡܠܟܐ ܠܡܬܒܥ‬ ‫ܘܫܩܠܐ‪ .‬ܗܪܟܐ ܓܝܪ‬ ‫ܘܡܕܐܬܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܟܣܐ ܘܡܕܐܬܐ ܡܢ ܒܢܝܢܫܐ ܡܫܡܗ‪ .‬ܘܡܛܠܗܕܐ ܡܬܩܪܝܢ ܗܘܘ ܡܟܣܐ‪ .‬ܡܢ ܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܟܣܐ‪ .‬ܚܕܐ ܡܢ‬ ‫ܒܝܫܬܐ ܩܢܝܢ ܗܘܘ‬ ‫ܕܝܠܝܬܐ‬ ‫ܕܬܒܥܝܢ ܗܘܘ ܡܟܣܐ‪ .‬ܗܠܝܢ ܓܝܪ‬ ‫̈‬ ‫ܕܪܚܡܝܢ ܗܘܘ ܟܣܦܐ‪ .‬ܕܬܪܬܝܢ ܕܝܢ‪ .‬ܕܥܠܒܝܢ ܗܘܘ ܘܛܠܡܝܢ ܠܝܬܡܐ ܘܠܐ̈ܪܡܠܬܐ ܘܠܫܪܟܐ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܕܬܠܬ ܕܝܢ‪ .‬ܕܣܓܝ ܝܥܢܝܢ ܗܘܘ‪ .‬ܕܐܪܒܥ ܬܘܒ ܡܛܠ ܒܝܫܘܬܗܘܢ‪ .‬ܡܫܝܚܐ‬ ‫̈‬ ‫ܥܡ ܙܢܝܬܐ ܚܫܒ ܐܢܘܢ‪ .‬ܗܠܝܢ ܗܟܝܠ ܡܛܠ ܕܒܥܝܢܐ ܪܒܬܐ ܚܝܪܝܢ ܗܘܘ ܒܗ ܒܝܘܚܢܢ‬ ‫ܡܥܡܕܢܐ‪ .‬ܥܠ ̇ܗܝ ܩܪܐܘܗܝ ܡܠܦܢܐ‪ .‬ܘܫܐܠܘܗܝ ܡܢܐ ܢܥܒܕ‪ .‬ܘܒܕܓܘܢ ܐܡܪ ܠܗܘܢ‬ ‫̈‬ ‫ܝܥܢܐ‬ ‫)‪» (3:13‬ܠܐ ܬܬܒܥܘܢ ܝܬܝܪ ܡܢ ܡܐ ܕܦܩܝܕ ܠܟܘܢ ܠܡܬܒܥ« ̄ܗ‪ :‬ܠܐ ܬܗܘܘܢ‬ ‫̈‬ ‫̈‬ ‫ܘܫܩܠܐ‪ .‬ܝܬܝܪ ܡܢ ܡܐ ܕܦܩܝܕ ܠܗ‬ ‫ܘܥܠܘܒܐ ܟܕ ܫܩܠܝܢ ܐܢܬܘܢ ܡܟܣܐ ܘܡܕܐܬܐ‬ ‫̇‬ ‫ܠܡܠܟܐ ܕܬܫܩܠܘܢ‪ .‬ܟܕ ܒܥܝܢ ܐܢܬܘܢ ܕܬܐܪܬܘܢܝܗܝ ܐܢܬܘܢ‪ .‬ܐܠܐ ܗܘ ܡܐ ܕܦܩܝܕ ܠܗ‬ ‫ܗܘ ܫܩܘܠܘ‪.‬‬ ‫ܠܡܠܟܐ ܕܬܬܒܥܘܢ ܘܬܫܩܠܘܢ܆ ̇ܗܘ ܼ‬ ‫̈‬ ‫ܦܠܚܝ ܐܣܛܪܛܝܐ‪ .‬ܘܐܡܪܝܢ ܡܢܐ ܢܥܒܕ ܐܦ ܚܢܢ« ̄ܗ‪:‬‬ ‫)‪» (3:14a‬ܘܡܫܐܠܝܢ ܗܘܘ ܠܗ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ܕܡܫܐܠܝܢ ܗܘܘ ܠܗ ܠܡ�ܝ‬ ‫‪.‬‬ ‫ܪ‬ ‫ܐܡ‬ ‫ܘܗܕܐ‬ ‫‪.‬‬ ‫ܠܝ‬ ‫ܠܡܫܡ‬ ‫ܝ‬ ‫ܘܦܠܚ‬ ‫ܐܣܛܪܛܝܐ܆ ܠܦܠܚܘܬܐ ܿܩܪܐ‪.‬‬ ‫ܼ‬ ‫ܿ‬ ‫ܘܐܡܪܝܢ‬ ‫ܦܠܚܘܬܐ ܕܒܝܬ ܡܠܟܐ‬ ‫)‪» (3:14‬ܕܡܢܐ ܢܥܒܕ ܐܦ ܚܢܢ‪ .‬ܐܡܪ ܠܗܘܢ‪ .‬ܠܐ ܒܐܢܫ ܬܬܛܓܪܘܢ‪ .‬ܘܠܐܢܫ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܦܣܘܢܝܬܟܘܢ ܩܪܐ‪ .‬ܠܪܘܙܝܩܐ ܕܡܦܣ‬ ‫ܐܦܣܘܢܝܬܟܘܢ« ̄ܗ‪:‬‬ ‫ܘܢܣܦܩܢ ܠܟܘܢ‬ ‫ܬܥܫܩܘܢ‪.‬‬ ‫ܠܗ ܠܗܘܢ ܡܠܟܐ ܕܢܬܝܗܒ ܐܓܪܐ ܕܦܠܚܘܬܗܘܢ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܠܐ ܬܬܛܓܪܘܢ ܒܐܢܫ‬ ‫ܟܕ ܡܬܚܪܝܢ ܐܢܬܘܢ ܥܡܗ‪ .‬ܘܠܐ ܬܥܫܩܘܢ ܠܐܢܫ ܘܛܠܡܝܢ ܐܢܬܘܢ ܠܗ‪ .‬ܐܠܐ ܢܣܦܩ‬ ‫ܠܟܘܢ‪̇ .‬ܗܘ ܡܐ ܕܡܦܣ ܠܗ ܠܡܠܟܐ ܕܬܣܒܘܢ‪.‬‬ ‫̈‬ ‫ܛܘܓܪܐ ܓܝܪ ܠܚܪܝܢܐ ܩܪܐ܆ ܥܫܘܩܝܐ ܠܛܠܘܡܝܐ‪ .‬ܙܕܩ ܗܟܝܠ ܠܡܕܥ‪̇ .‬‬ ‫ܦܘܩܕܢܐ‬ ‫ܕܗܢܘܢ‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܠܟܢܫܐ‪ .‬ܐܝܬܝܗܘܢ ܦܘܩܕܢܐ ܕܛܝܒܘܬܐ ܘܕܕܝܬܝܩܝ ܚܕܬܐ‪ .‬ܗܠܝܢ ܕܝܢ ܕܦܩܕ‬ ‫ܕܦܩܕ ܝܘܚܢܢ‬ ‫̈‬ ‫ܠܡܟܣܐ ܐܝܬܝܗܘܢ܆ ܕܟܐܢܘܬܐ ܘܕܢܡܘܣܐ ܥܬܝܩܐ‪ .‬ܐܠܐ ܡܛܠ ܡܢܐ ܥܒܕܗ‬ ‫ܠܗܘܢ‬ ‫ܗܟܢܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܐܟܙܢܐ ܕܐܣܝܐ ܚܟܝܡܐ܇ ̇ܗܘ ܕܠܟܠܚܕ ܚܕ ܡܢ ܟ�ܝܗܐ܇ ܡܩܪܒ ܠܗ‬ ‫̈‬ ‫̈‬ ‫ܦܫܝܛܐ ܘܥܗܢܝܢ ܠܘܬ‬ ‫ܠܟܢܫܐ ܡܢ ̇ܗܢܘܢ‬ ‫ܥܩܪܐ ܕܚܫܚ ܠܟܘܪܗܢܗ‪ .‬ܗܟܢܐ ܐܦ ܗܘ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܥܠܝܐ ܕܛܝܒܘܬܐ‪ .‬ܠܡܟܣܐ ܡܢ ܘܠܦܠܚܐ ܡܛܠ ܕܣܓܝ‬ ‫ܦܘܩܕܢܐ‬ ‫ܛܒܬܐ‪ .‬ܦܩܕ ܐܢܘܢ‬ ‫̈‬ ‫ܦܘܩܕܢܐ )‪ (fol. 51v‬ܕܟܐܢܘܬܐ‪ .‬ܐܝܟܢܐ ܕܒܩܠܝܠ ܩܠܝܠ‬ ‫ܒܝܫܝܢ ܗܘܘ‪ .‬ܘܥܠܘܒܝܢ‪ .‬ܦܩܕ ܠܗܘܢ‬ ‫ܢܦܣܘܩ ܐܢܘܢ ܡܢ ܒܝܫܬܐ‪ .‬ܘܢܕܪܓ ܐܢܘܢ ܠܘܬ ܡܝܬܪܘܬܐ‪.‬‬ ‫)‪» (3:15‬ܟܕ ܕܝܢ ܡܣܒܪ ܗܘܐ ܥܡܐ ܥܠ ܝܘܚܢܢ‪ .‬ܘܟܠܗܘܢ ܡܬܚܫܒܝܢ ܗܘܘ ܒܠܒܗܘܢ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܐܣܒܪܘ ܥܠܘܗܝ ܕܗܘܝܘ ܡܫܝܚܐ ܡܢ‬ ‫ܕܕܠܡܐ ܗܘܝܘ ܡܫܝܚܐ« ̄ܗ‪ :‬ܡܢ‬ ‫̇‬ ‫ܼܿ‬ ‫ܡܫـ]ܡܗܘܬܗ[ ܘܝܕܝܥܘܬܗ ܘܛܒܝܒܘܬܗ‪ .‬ܘܡܢ ܡܝܬܪܘܬܗ ܘܕܘܒ�ܘܗܝ‪ .‬ܘܡܢ ܗܝ ܕܦܩܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܘܬܝܢܝܢ« ܘܕܫܪܟܐ‪.‬‬ ‫ܠܗܘܢ ܦܘܩܕܢܐ ܚܕܬܐ ܕܕܝܬܝܩܝ ܚܕܬܐ‪» .‬ܕܡܢ ܕܐܝܬ ܠܗ ܬܪܬܝܢ‬ ‫ܘܡܢ ܡܠܦܢܘܬܗ ܘܡܢ ܡܪܬܝܢܘܬܗ‪» .‬ܕܥܒܕܘ ܦܐ̈ܪܐ ܕܫܘܝܢ ܠܬܝܒܘܬܐ« ܘܕܫܪܟܐ‪.‬‬ ‫ܘܚܙܝ ܕܟܠܗ ܗܢܐ ܐܬܥܠܝ ܝܘܚܢܢ܆ ܥܕܡܐ ܠܐܝܟܐ ܕܢܣܒܪܘܢ ̈‬ ‫ܟܢܫܐ ܥܠܘܗܝ ܕܗܘ ܐܝܬܘܗܝ‬ ‫̇‬ ‫ܡܫܝܚܐ‪̇ .‬‬ ‫ܘܗܝ ܐܚܪܬܐ ܕܐܦ ܗܝ ܪܒܬܐ ܗܝ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ܆ ܗܝ ܕܝܕܥ ܝܘܚܢܢ‬ ‫ܠܡܣܒܪܢܘܬܗܘܢ ܘܡܚܫܒܬܗܘܢ‪ .‬ܟܕ ܡܣܒܪ ܗܘܐ ܠܡ ܥܡܐ‪ .‬ܘܟܠܗܘܢ ܡܬܚܫܒܝܢ ܗܘܘ‬ ‫̈‬ ‫ܚܘܫܒܐ ܕܠܒܐ ܠܐ ܝܕܥ‪ .‬ܗܕܐ ܓܝܪ ܕܐܠܗܐ ܗܝ‬ ‫ܒܠܒܗܘܢ‪ .‬ܡܬܒܥܝܐ ܕܟܕ ܒܪܢܫܐ‬ ‫ܒܠܚܘܕ‪ .‬ܡܢ ܐܝܟܐ ܝܕܥ ܝܘܚܢܢ ܡܚܫܒܬܐ ܕܝܠܗܘܢ‪ .‬ܘܐܡܪܝܢܢ ܕܚܕܐ ܡܢ ܬܪܬܝܢ‪ .‬ܐܘ‬ ‫̈‬ ‫ܠܚܘܫܒܐ ܕܝܠܗܘܢ‪ .‬ܐܘ ܡܦܩܘ ܐܦܩܘ ܐܢܘܢ‬ ‫ܪܘܚܐ ܩܕܝܫܐ ܓܠܐ ܠܗ ̇ܗܘ ܕܒܗ‬ ‫ܠܚܘܫܒܝܗܘܢ ̈‬ ‫̈‬ ‫ܒܡܠܐ ܘܫܡܥܘ ‪ 164‬ܐܢܘܢ‪.‬‬ ‫̈‬ ‫ܒܡܝܐ« ܘܕܫܪܟܐ‪̄ .‬ܗ‪:‬‬ ‫)‪» (3:16‬ܘܥܢܐ ܝܘܚܢܢ ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܢܐ ܡܥܡܕ ܐܢܐ ܠܟܘܢ‬ ‫ܠܗܕܐ ܓܝܪ ܣܘܢܛܟܣܝܣ‪ .‬ܡܦܫܩܐ ܠܢ ܒܐܘܢܓܠܝܘܢ ̇ܗܘ ܕܛܘܒܢܐ ܡܬܝ ܫܠܝܚܐ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܡܠܦ ܗܘܐ ܘܡܣܒܪ ܠܗܘܢ« ̄ܗ‪ :‬ܐܚ�ܢܝܬܐ‬ ‫)‪» (3:18‬ܘܐܦ ܐܚ�ܢܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܕܐܝܟ ܗܠܝܢ ܕܠܐ ܟܬܝܒܢ ܠܢ‪ .‬ܡܠܦ ܗܘܐ ܝܘܚܢܢ ܘܡܣܒܪ ܣܒܪܬܐ ܠܥܡܐ‪.‬‬ ‫̈‬ ‫ܡܪܝ ܐܦܪܝܡ ܕܝܢ ܗܟܢܐ ܡܦܫܩ ܠܦܬܓܡܐ ܗܢܐ‪ .‬ܘܣܓܝܐܬܐ ܕܐܝܟ ܗܠܝܢ ܐܡܪ ܗܘܐ‪.‬‬ ‫ܟܕ ܡܬܟܫܦ ̄ܗ‪ :‬ܐܘ ܟܕ ܡܬܟܫܦ ܗܘܐ ܠܐܠܗܐ‪ .‬ܡܣܒܪ ܗܘܐ ܠܥܡܐ‪ .‬ܐܘ ܟܕ‬ ‫̈‬ ‫ܠܥܡܡܐ‪̇ .‬‬ ‫ܝܗܒ ܗܘܐ ܣܒܪܬܐ‪ .‬ܒܝܘܢܝܐ ܕܝܢ‪ .‬ܗܟܢܐ ܣܝܡ ܗܢܐ‬ ‫ܡܬܟܫܦ ܗܘܐ ܠܗܘܢ‬ ‫̈‬ ‫»ܘܣܓܝܐܬܐ ܡܢ ܗܟܝܠ ܐܦ ܐܚ�ܢܝܬܐ ܟܕ ܡܦܝܣ܆ ܡܣܒܪ ܗܘܐ‬ ‫ܦܬܓܡܐ‪.‬‬ ‫ܠܥܡܐ‪«.‬‬ ‫̈‬ ‫ܡܠܟܐ ܕܐܡܪܢܢ ܡܢ‬ ‫)‪» (3:19c‬ܐܝܪܘܕܝܣ ܕܝܢ ܛܛܪܟܐ« ̄ܗ‪ :‬ܚܕ ܡܢ ̇ܗܢܘܢ ܐ̈ܪܒܥܐ‬ ‫ܠܥܠ ܕܐܚܝܕ ܗܘܐ ܚܕܐ ܡܢ ܐܪܒܥ ̈‬ ‫̈‬ ‫ܡܢܘܬܐ ܕܐܬܪܐ ܘܕܡܠܟܘܬܐ ܕܝܘܕܝܐ‪.‬‬ ‫)‪» (3:19b‬ܡܛܠ ܕܡܬܟܣܣ ܗܘܐ ܡܢ ܝܘܚܢܢ ܥܠ ܐܝܪܘܕܝܐ ܐܢܬܬ ܦܝܠܦܘܣ ܐܚܘܗܝ‪.‬‬ ‫̈‬ ‫ܒܝܫܬܐ ܕܥܒܕ ܗܘܐ« ̄ܗ‪ :‬ܕܡܛܠ ܡܢܐ ܡܟܣ ܗܘܐ ܠܗ‪ .‬ܘܠܐ ܫܒܩ ܗܘܐ‬ ‫ܘܥܠ ܟܠܗܝܢ‬ ‫̇‬ ‫ܠܗ ܕܢܣܒ ܐܢܬܬ ܐܚܘܗܝ‪ .‬ܐܡܪܢܢ ܒܦܘܫܩܐ ܕܐܘܢܓܠܝܘܢ ܗܘ ܕܡܬܝ‪.‬‬ ‫)‪» (3:20‬ܐܘܣܦ ܘܐܦ ܗܕܐ ܥܠ ܟܠܗܝܢ‪ .‬ܘܚܒܫܗ ܠܝܘܚܢܢ ܒܝܬ ܐܣܝ�ܐ« ̄ܗ‪ :‬ܠܘ ܗܫܐ‬ ‫̇‬ ‫ܒܗܘ ܙܒܢܐ ܕܐܡܪ ܡܪܩܘܣ‬ ‫ܒܗܢܐ ܙܒܢܐ ܚܒܫܗ ܐܝܪܘܕܝܣ ܠܝܘܚܢܢ ܘܩܛܠܗ‪ .‬ܐܠܐ‬ ‫ܐܘܢܓܠܝܣܛܐ‪ .‬ܠܘܩܐ ܕܝܢ ܣܡܗ‪ .‬ܠܚܒܘܫܝܐ ܕܝܘܚܢܢ ܗܪܟܐ‪ .‬ܠܘ ܟܕ ܙܒܢܗ ܐܝܬܘܗܝ‪ .‬ܐܠܐ‬ ‫‪ as it appears in the manuscript.‬ܘܫܡܥܘ ‪ rather than‬ܕܫܡܥܘ ‪It should be‬‬

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‫‪364‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̇‬ ‫ܒܗܝ ܕܥܠ ܬܫܥܝܬܗ ܕܝܘܚܢܢ ܪܡܐ ܗܘܐ ܠܗ‪ .‬ܐܩܦܗ ܠܚܒܘܫܝܗ ܠܬܫܥܝܬܗ‪.‬‬

‫)‪» (3:21‬ܗܘܐ ܕܝܢ )‪ (fol. 52r‬ܟܕ ܥܡܐ ܟܠܗ ܥܡܕ‪ .‬ܘܐܦ ܝܫܘܥ ܥܡܕ« ‪̄ 165‬ܗ‪ :‬ܡܛܠ‬ ‫ܡܢܐ ܠܘ ܩܕܡ ܥܡܐ ܐܘ ܡܨܥܬ ܥܡܐ ܥܡܕ ܝܫܘܥ‪ .‬ܐܠܐ ܒܬܪ ܕܥܡܕ ܟܠܗ ܥܡܐ‪.‬‬ ‫ܘܐܡܪܝܢܢ܆ ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܢܣܒ ܠܟܗܢܘܬܐ ܕܢܡܘܣܐ ܡܢܗ ܕܝܘܚܢܢ‪ .‬ܫܒܩܗ ܗܘܐ‬ ‫ܒܗ ܬܫܡܫܬܐ ܘܢܥܡܕ ̇‬ ‫ܕܢܫܡܠܐ ̇‬ ‫ܒܗ܆ ܟܠܗ ܥܡܐ ܕܐܬܐ ܠܘܬܗ ܒܪܓܬ ܫܘܒܩܢܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܚܛܗܐ‪ .‬ܗܝܕܝܢ ܢܥܡܕ ܘܢܫܩܠܝܗ ܡܢܗ‪ .‬ܗܝ ܕܐܦ ܗܘܬ‪.‬‬ ‫)‪» (3:21b‬ܘܟܕ ܡܨܠܐ ܐܬܦܬܚܘ ܫܡܝܐ« ̄ܗ‪ :‬ܙܕܩ ܗܟܝܠ ܕܢܥܩܒ ܕܡܛܠ ܡܢܐ ܨܠܝ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ ܗܝ ܨܠܘܬܗ‪ .‬ܘܐܡܪܝܢܢ ܕܨܠܝ܆ ܠܘ ܡܛܠ ܕܣܢܝܩ ܗܘܐ‪.‬‬ ‫ܝܫܘܥ‪ .‬ܘܡܢܐ‬ ‫̈‬ ‫ܨܠܘܬܗ ̇‬ ‫̇‬ ‫ܕܗܝ ܚܛܝܬܐ‬ ‫ܕܨܠܘܬܐ‪ .‬ܫܡܥ ܗܟܝܠ ܘܩܒܠ‬ ‫ܐܠܗܐ ܓܝܪ ܐܝܬܘܗܝ ܡܩܒܠܢܐ‬ ‫̈‬ ‫ܣܓܝܐܐ‪ .‬ܘܐܦ ܗܫܐ ܬܘܒ ܡܩܒܠ ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ‬ ‫ܘܕܟܢܥܢܝܬܐ‪ .‬ܘܐܚ�ܢܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܗܝܡܢܐ‪ .‬ܡܕܝܢ ܠܘ ܡܛܠ ܕܣܢܝܩ ܨܠܝ‪ .‬ܐܠܐ ܡܛܠ ܗܕܐ ܥܠܬܐ‪ .‬ܡܛܠ‬ ‫ܨܠܘܬܐ‬ ‫̇‬ ‫̈‬ ‫ܕܢܗܘܐ ܐܡܪ ܐܢܐ ܪܝܫܝܬܐ ܠܟܗܢܐ ܒܨܠܘܬܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ܗܝ ܕܠܘ ܠܢܦܫܗ‬ ‫̈‬ ‫ܠܡܗܝܡܢܐ ܕܥܡܕܝܢ‪ .‬ܗܟܢܐ ܠܘ ܠܢܦܫܗ ܨܠܝ܆ ܐܠܐ ܕܢܗܘܐ‬ ‫ܥܡܕ‪ .‬ܐܠܐ ܕܢܗܘܐ ܪܝܫܝܬܐ‬ ‫̈‬ ‫ܕܟܗܢܐ ܕܢܨܠܘܢ ܠܘܬ ܐܒܐ‪ .‬ܕܢܫܕܪ ܪܘܚܐ ܩܕܝܫܐ ܥܠ ܡܥܡܘܕܝܬܐ ܕܡܥܡܕܝܢ‬ ‫ܪܝܫܝܬܐ‬ ‫̈‬ ‫̇‬ ‫ܒܗ ܠܡܗܝܡܢܐ‪.‬‬ ‫ܬܘܒ ‪ܼ 166‬ܡܢ ̇ܗܝ ܕܠܘ ܡܢ ܩܕܡ ܡܥܡܘܕܝܬܐ ܨܠܝ‪ .‬ܡܛܠ ܕܐܠܘ ܡܢ ܩܕܡ ܥܡܕܐ ܨܠܝ‪.‬‬ ‫ܒܥܕܢܗ ܡܩܪܒ ܗܘܐ‪ .‬ܘܠܐ ܬܘܒ ̇‬ ‫̇‬ ‫ܒܗ ܒܡܥܡܘܕܝܬܐ ܨܠܝ܉ ܡܛܠ ܕܠܘ‬ ‫ܨܠܘܬܐ ܕܠܐ‬ ‫ܠܢܦܫܗ ܡܨܠܐ ܗܘܐ ܕܢܫܕܪ ܠܗ ܪܘܚܐ‪ .‬ܐܠܐ ܒܬܪ ܕܥܡܕ ܨܠܝ ܠܘܬ ܐܒܐ‪ .‬ܕܢܫܕܪ ܪܘܚܐ‬ ‫ܩܕܝܫܐ ܥܠ ܡܥܡܘܕܝܬܐ ܘܢܩܕܫ ܠܐܝܠܝܢ ܕܥܬܝܕܝܢ ܕܢܬܥܡܕܘܢ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ‬ ‫ܕܗܘ‬ ‫ܕܡܢ ܒܬܪ ܕܥܡܕ ܘܡܢ ܒܬܪ ܕܨܠܝ ܐܬܦܬܚܘ ܫܡܝܐ ܘܢܚܬ ܪܘܚܐ ܩܕܝܫܐ‪ .‬ܘܐܟܙܢܐ ܼ‬ ‫ܝܫܘܥ‪ .‬ܠܘ ܡܢ ܩܕܡ ܕܥܡܕ‪ .‬ܘܠܘ ܒܗ ܒܥܡܕܗ‪ .‬ܐܠܐ ܡܢ ܒܬܪ ܕܥܡܕ ܨܠܝ‪ .‬ܗܟܢܐ‬ ‫ܘܒܗܢܐ ܠܘ ܡܢ ܩܕܡ ܕܥܡܕ ܘܠܘ ܒܗ ܒܥܡܕܗ‪ .‬ܐܠܐ ܡܢ ܒܬܪ ܕܥܡܕ ܟܝܬ ܘܗܘܐ‬ ‫̇‬ ‫ܘܢܩܕܫܝܗ‪ .‬ܐܬܝܕܥܬ‬ ‫ܟܗܢܐ ܡܨܠܐ ܠܘܬ ܐܒܐ ܕܢܫܕܪ ܪܘܚܐ ܕܩܘܕܫܐ ܥܠ ܡܥܡܘܕܝܬܐ‬ ‫ܡܕܝܢ ܕܡܛܠ ܗܕܐ ܨܠܝ ܝܫܘܥ܉ ܘܠܘ ܡܛܠ ܕܣܢܝܩ ܗܘܐ‪ .‬ܐܠܐ ܐܝܟܢܐ ܕܢܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܕܥܡܝܕܐ‬ ‫ܠܟܗܢܐ ܕܡܨܠܝܢ ܟܕ ܡܥܡܕܝܢ܉ ܐܝܟܢܐ ܕܗܘܐ ܪܝܫܝܬܐ‬ ‫ܒܨܠܘܬܗ ܪܝܫܝܬܐ‬ ‫ܒܥܡܕܗ܀‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫ܐܝܬܝܗ ܗܘܬ ܨܠܘܬܗ ܘܐܡܪܝܢܢ‪ .‬ܕܦܝܠܝܟܣܝܢܘܣ ܡܢ ܐܡܪ܆ ܕܗܕܐ‬ ‫ܐܠܐ ܡܢܐ‬ ‫ܗܘܬ‪ .‬ܐܢܐ ܡܢ ܐܘ ܐܒܐ܉ ܐܝܟ ܨܒܝܢܟ ܗܘܝܬ ܒܪܢܫܐ‪ .‬ܘܡܢ ܟܕ ܐܬܝܠܕܬ ܡܢ‬ ‫̈‬ ‫ܦܘܩܕܢܐ‬ ‫ܒܬܘܠܬܐ ܘܥܕܡܐ ܠܗܫܐ ܿ ܼܡܠܝܬ ܗܠܝܢ ܕܟܝܢܐ ܐܢܫܝܐ ܘܢܛܪܬ ܘܫܡܠܝܬ ܐܦ‬ ‫̈‬ ‫̇‬ ‫ܘܛܝܒܬܗ ܠܡܥܡܘܕܝܬܐ ܕܬܗܘܐ ܟܪܣܐ‬ ‫ܘܛܘܦܣܐ ܕܢܡܘܣܐ‪ .‬ܘܗܫܐ ܥܡܕܬ‪.‬‬ ‫ܘ̈ܪܐܙܐ‬ ‫̈‬ ‫̈‬ ‫ܪܘܚܢܝܬܐ ܕܡܘܠܕܐ ܠܗܘܢ ܠܒܢܝܢܫܐ ܚܕܬܐܝܬ ܘܐܝܟ ܕܝܘܚܢܢ ܗܘܐ ܐܚܪܝܐ ܕܟܗܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܘܢܓܠܝܐ‪ .‬ܐܢܬ ܕܝܢ ܐܘ ܐܒܐ ܒܝܕ‬ ‫ܕܟܗܢܐ‬ ‫ܢܡܘܣܝܐ܉ ܗܟܢܐ ܐܬܚܙܐ ܐܢܐ ܩܕܡܝܐ‬ ‫ܨܠܘܬܐ ܕܝܠܝ‪ .‬ܦܬܚ ܫܡܝܐ ܘܫܕܪ ܪܘܚܐ ܕܝܠܟ ܩܕܝܫܐ‪] .‬ܥܠ[ ܟܪܣܐ ܗܕܐ‬ ‫̇‬ ‫ܡܢܗ܇ ܗܟܢܐ ܢܫܪܐ‬ ‫]ܕܡܥܡܘܕܝܬܐ‪ .‬ܘܐܝܟ ܕܫܪܐ ܒܟܪܣܐ ܕܒܬܘܠܬܐ ܘܓܫܡܢܝ‬ ‫‪̄ ”Chapter 9, On the‬‬ ‫ܩܦ ̄ܛ ܥܠ ܥܡܕܐ ‪A note in the margin refers to this section as‬‬ ‫”‪Baptism.‬‬ ‫‪ “The Prayer‬ܨܠܘܬܐ ܕܨܠܝ ܡܪܢ ܒܝܘܪܕܢܢ ‪166 A note in the margin gives this section a title,‬‬ ‫”‪that our Lord Prayed in Jordan.‬‬ ‫‪165‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ‬ ‫ܡܢܗ‬ ‫ܠܒܢܝܢܫܐ[ ‪ (fol. 52v) 167‬ܘܢܘܠܕ ܐܢܘܢ‬ ‫ܘܢܩܕܫܝܗ ܘܢܨܘܪ ܐܢܘܢ‬ ‫ܒܟܪܣܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܚܕܬܐ‪ .‬ܟܕ ܢܥܒܕ ܠܗܘܢ ܒܢܝܐ ܕܝܠܟ ܘܐܚܐ ܕܝܠܟ ܘܝ�ܘܬܐ ܕܡܠܟܘܬܟ‪ .‬ܘܐܝܕܐ ܕܠܐ‬ ‫̈‬ ‫ܐܬܡܨܝܘ ܠܡܣܥܪ ܟܗܢܐ ܕܢܡܘܣܐ ܕܝܠܗܘܢ ܕܡܢ ܐܗܪܘܢ ܘܥܕܡܐ ܠܝܘܚܢܢ܆ ܢܫܟܚܘܢ‬ ‫ܠܡܥܒܕ ̈‬ ‫ܟܗܢܐ ܕܕܝܬܩܝ ܚܕܬܐ ̇ܗܝ ܕܗܘܐ ܐܢܐ ܠܗܘܢ ܪܝܫܝܬܐ ܘܩܕܡܝܐ ܒܗܕܐ ܨܠܘܬܐ‪.‬‬ ‫ܘܟܠ ܐܡܬܝ ܕܡܥܡܕܝܢ ܘܡܨܠܝܢ ܠܘܬܟ ܘܫܐܠܝܢ܆ ܫܕܪ ܪܘܚܐ ܕܩܘܕܫܐ ܥܠ ܡܥܡܘܕܝܬܐ‬ ‫̇‬ ‫ܕܒܗ ܡܥܡܕܝܢ‪ .‬ܟܕ ܗܫܐ ܠܘܬܝ ‪ 168‬ܡܬܚܙܐ ܓܠܝܐܝܬ ܗܘ ܪܘܚܐ ‪.‬ܕܬܬܝܕܥ ܕܐܦ‬ ‫̈‬ ‫ܒܐܝܕܝܗܘܢ ܬܫܡܫܬܐ ܕܕܝܬܝܩܝ ܚܕܬܐ‪ .‬ܕܡܛܠܬܗ̇‬ ‫ܠܘܬܗܘܢ܆ ܢܚܬ ܟܣܝܐܝܬ ܘܡܡܠܐ‬ ‫ܗܘܝܬ ܒܪܢܫܐ ‪.‬ܘܐܝܟ ܪܝܫ ̈‬ ‫ܟܗܢܐ ܡܡܠܐ ܐܢܐ ܩܕܡܝܟ‪.‬‬ ‫)‪» (3:21c–22a‬ܘܟܕ ܡܨܠܐ ܐܬܦܬܚܘ ܫܡܝܐ ܘܢܚܬܬ ܪܘܚܐ ܕܩܘܕܫܐ ܥܠܘܗܝ‪.‬‬ ‫ܒܕܡܘܬܐ ܕܓܘܫܡܐ ܕܝܘܢܐ« ܗܢܘ‪ :‬ܫܡܝܐ ܗܟܝܠ ܕܐܚܕ ܐܢܘܢ ܐܕܡ ܒܥܒܪ ܦܘܩܕܢܗ‪.‬‬ ‫̈‬ ‫ܕܥܡܝܕܐ ܢܚܬ ܪܘܚܐ ܥܠ‬ ‫ܦܬܚ ܐܢܘܢ ܡܫܝܚܐ ܒܥܡܕܗ‪ .‬ܐܠܘ ܓܝܪ ܐܝܟ ܕܥܠ ܫܪܟܐ‬ ‫ܝܫܘܥ‪ .‬ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܓܘܪܢܐ ‪ 169‬ܕܡܥܡܘܕܝܬܐ ܢܚܬ ܗܘܐ ܥܠܘܗܝ‪ .‬ܘܠܘ ܡܢ ܒܬܪ‬ ‫ܕܥܡܕ ܘܣܠܩ‪.‬‬

‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܢܚܬ ܥܠܘܗܝ ܗܪܟܐ ܪܘܚܐ ܠܘܬ ܡܥܡܘܕܝܬܐ ܘܐܡܪܝܢܢ܆ ܐܝܟܢܐ‬ ‫̇‬ ‫ܕܢܩܕܫܝܗ‪ .‬ܬܘܒ ܕܝܢ ܢܚܬ ܥܠܘܗܝ ܪܘܚܐ‬ ‫ܕܗܘ ܝܫܘܥ ܢܣܝܡܝܘܗܝ ܠܪܘܚܐ ܒܡܥܡܘܕܝܬܐ‬ ‫ܗܪܟܐ ܠܘܬ ܡܥܡܘܕܝܬܐ‪ .‬ܐܝܟܢܐ ܕܢܚܘܝܘܗܝ ܕܐܠܗܐ ܐܝܬܘܗܝ‪ .‬ܟܕ ܢܚܬ ܗܟܝܠ ܥܠܘܗܝ‬ ‫ܪܘܚܐ ܗܪܟܐ‪ .‬ܡܚܘܝܘ ܚܘܝܗ ܕܒܪܐ ܕܐܠܗܐ ܐܝܬܘܗܝ‪ .‬ܘܠܘ ܡܥܒܕ ܥܒܕܗ ܚܬܝܬܐܝܬ‬ ‫ܒܪܐ ܕܐܠܗܐ‪ .‬ܐܝܟܢܐ ܕܐܡܪܝܢ ܗ̈ܪܛܝܩܘ ܡܛܠ ܓܝܪ ܕܟܣܐ ܗܘܐ ܒܪܐ ܕܐܠܗܐ ܡܢ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܘܠܐ ܡܦܣܝܢ ܗܘܘ ܕܐܝܬ ܠܗ ܒܪ ܟܝܢܐ‪ .‬ܘܟܕ ܗܘܐ ܒܪܐ ܒܪܢܫܐ ܬܘܒ ܡܟܣܝ‬ ‫ܗܘܐ ܒܒܣܪܐ‪ .‬ܢܚܬ ܥܠܘܗܝ ܪܘܚܐ ܗܪܟܐ ܠܘܬ ܡܥܡܘܕܝܬܐ ܘܚܘܝܗ ܕܒܪܐ ܟܝܢܝܐ‬ ‫ܕܐܠܗܐ ܐܝܬܘܗܝ ܕܡܟܣܝ ܗܘܐ ܡܢ ܩܕܝܡ ܘܗܐ ܐܬܓܠܝ ܘܐܬܝܕܥ܆ ܡܕܝܢ ܟܕ ܢܚܬ‬ ‫ܥܠܘܗܝ ܪܘܚܐ ܡܚܘܝܘ ܚܘܝ ܕܒܪܐ ܕܐܠܗܐ ܐܝܬܘܗܝ‪ .‬ܘܠܘ ܡܥܒܕ ܥܒܕܗ ܚܕܬܐܝܬ ܒܪܐ‬ ‫ܕܐܠܗܐ‪.‬‬ ‫ܘܡܛܠ ܡܢܐ ܒܕܡܘܬܐ ܕܝܘܢܐ ܐܬܚܙܝ ܪܘܚܐ ܗܪܟܐ܇ ܘܠܘ ܒܕܡܘܬܐ ܕܓܘܫܡܐ‬ ‫ܐܚܪܢܐ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܢܘܠܕ ܦ�ܘܓܐ ̈ܪܘܚܢܝܐ‪ .‬ܡܢ ܟܪܣܐ ܕܡܥܡܘܕܝܬܐ‪ .‬ܬܘܒ‬ ‫ܕܝܢ ܒܕܡܘܬ ܓܘܫܡܐ ܕܝܘܢܐ ܐܬܚܙܝ܆ ܡܛܠ ܕܝܘܢܐ ܫܦܐ ܘܢܝܚ ܘܒܣܝܡ‪ .‬ܕܠܘ ܒܠܚܘܕ‬ ‫̈‬ ‫ܘܡܠܦܢܘܬܗ ܢܬܝܕܥ ܕܫܦܐ ܘܢܝܚ ܘܒܣܝܡ‪ .‬ܐܠܐ ܘܐܦ ܡܢ ܚܙܬܐ‬ ‫ܕܡܢ ܣܘܥ�ܢܘܗܝ‬ ‫ܕܪܘܚܐ ܕܗܘܐ ܠܗ ܣܗܕܐ ]ܕܗܘܝܘ ܒܪܗ[ ܕܐܠܗܐ‪ .‬ܬܘܒ ܒܕܡܘܬ ܝܘܢܐ ܐܬܚܙܝ‪ .‬ܡܛܠ‬ ‫]ܕܢܘܕܥ ܠܣܓܝܐܘܬ[‬ ‫] ‪[...........................................................................................................................................................................‬‬

‫‪170‬‬

‫‪167 The above lacuna constitutes the last two lines of this folio; it is very blurred, but‬‬ ‫‪was reconstructed from Philoxenus’ text; Philoxenus of Mabbug (text) 50, 97.‬‬ ‫‪.‬ܠܘܬ ‪168 Due to scribal error, it was written‬‬ ‫̇‬ ‫‪.‬ܒܓܘܗ ‪169 Bar Salibi, who usually quotes Moshe Bar Kepha literally, writes this word as‬‬ ‫‪170 An estimated eight folios are missing; they contain commentary on 3:23–4:25.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫]ܦܣܘܩܐ ܕܐܪܒܥܐ[‬

‫)‪ (fol. 53r‬ܠܘܬܟܘܢ‪ .‬ܡܛܠ ܕܠܐ ܡܩܒܠܝܢ ܐܢܬܘܢ ܠܝ‪ .‬ܘܐܦܠܐ ܡܗܝܡܢܝܢ ܐܢܬܘܢ ܒܝ‪.‬‬ ‫̈‬ ‫ܬܚܘܝܬܐ ܐܝܬܘܗܝ‪ .‬ܗܢܐ ܕܐܢܐ ܠܡ܆ ܠܘ‬ ‫ܙܢܐ ܕܝܢ ܐܚܪܢܐ ܕܡܛܠܬܗ ܐܝܬܝ ܠܗܠܝܢ‬ ‫̇‬ ‫ܕܒܗ ܐܬܪܒܝܬ‪ .‬ܚܐܪ‬ ‫ܒܐܚܝܢܘܬܐ ܟܝܢܝܬܐ ܘܒܓܢܣܐ ܕܡܢܝܐ ܘܒܫܘܬܦܘܬܐ ܕܡܕܝܢܬܐ‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܘܡܫܟܢ ܐܢܐ ܠܗܘܢ ܥܘܕ̈ܪܢܐ‬ ‫ܘܚܝܠܐ‪ .‬ܠܘܬ‬ ‫ܐܢܐ ܟܕ ܣܥܪ ܐܢܐ ܬܕܡ�ܬܐ‬ ‫̈‬ ‫ܘܐܣܘܬܐ‪ .‬ܐܠܐ ܒܗܝܡܢܘܬܐ ܫܪܝܪܬܐ‪ .‬ܐܦ ܒܪܥܝܢܐ ܛܒܐ ܕܩܢܝܢ ܠܘܬܝ܆ ܘܣܒܘ ܠܟܘܢ‬ ‫ܬܚܘܝܬܐ ܥܠ ܗܕܐ‪ .‬ܐܠܝܐ ܢܒܝܐ‪ .‬ܕܠܘ ܠܘܬ ܐܪܡܠܬܐ ܕܡܚܝܢ ܗܘܐ ̇‬ ‫ܠܗ ܒܓܢܣܐ ܫܕܪܗ‬ ‫̈‬ ‫ܥܡܡܐ ܕܡܝܬܪܐ ܗܘܬ ܡܢ‬ ‫ܐܠܗܐ ܒܙܒܢܐ ܕܟܦܢܐ‪ .‬ܐܠܐ ܠܘܬ ̇ܗܝ ܢܘܟܪܝܬܐ ܘܕܡܢ‬ ‫ܐܝܣ�ܠܝܬܐ‪ .‬ܘܐܦ ܐܠܝܫܥ ܢܒܝܐ ܠܘ ̇‬ ‫ܒܗ ܒܐܚܝܢܘܬܐ ܓܢܣܢܝܬܐ ܚܪ ܟܕ ܕܟܝ ܓܪܒܢܐ‪.‬‬ ‫ܐܠܐ ܒܗܝܡܢܘܬܐ ̇‬ ‫ܕܗܘ ܕܐܬܕܟܝ‪ .‬ܘܡܛܠ ܗܕܐ ܠܢܥܡܢ ܕܡܝܬܪ ܗܘܐ ܡܢ ܓ�ܒܢܐ‬ ‫ܐܝܣ�ܠܝܐ ܕܟܝܗ‪̇ .‬‬ ‫ܠܗܢܘܢ ܕܝܢ ܠܐ ܕܟܝ܆ ܡܛܠ ܕܠܐ ܗܝܡܢܘ‪ .‬ܗܟܢܐ ܘܐܦ ܐܢܬܘܢ‬ ‫ܕܐܝܬܝܟܘܢ ̈‬ ‫̈‬ ‫ܒܢܝ ܡܕܝܢܬܐ ܕܝܠܝ‪ .‬ܠܐ ܢܣܒܝܢ ܐܢܬܘܢ ܡܕܡ ܡܢ ܚܝܠܐ ܘܬܕܡ�ܬܐ ܕܣܥܪ‬ ‫ܐܢܐ‪ .‬ܡܛܠ ܨܒܝܢܟܘܢ ܒܝܫܐ ܘܠܐ ܗܝܡܢܘܬܟܘܢ‪. 171‬‬ ‫̈‬ ‫ܥܡܡܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܐܪܡܝܐ ̄ܗ‪ :‬ܣܘܪܝܝܐ‪.‬‬ ‫ܙܕܩ ܠܡܕܥ‪ .‬ܕܢܥܡܢ ܓܒܪܐ ܡܢ‬ ‫ܒܝܘܢܝܐ ܕܝܢ ܚܠܦ ܐܪܡܝܐ‪ .‬ܣܘܪܝܝܐ ܟܬܝܒ‪ .‬ܣܘ̈ܪܝܝܐ ܓܝܪ ܡܢ ܐܬܪܐ ܕܣܘܪܝܐ‬ ‫ܐܝܬܝܗܘܢ‪.‬‬ ‫)‪» (4:28‬ܘܟܕ ܫܡܥܘ ܗܠܝܢ ̇ܗܢܘܢ ܕܒܟܢܘܫܬܐ ܐܬܡܠܝܘ ܚܡܬܐ ܟܠܗܘܢ« ̄ܗ‪ :‬ܟܝ ܡܛܠ‬ ‫ܘܐܝܠܝܢ ̈ܡܠܐ ܕܫܡܥܘ ܡܢܗ ܕܡܠܠ ܐܬܡܠܝܘ ܚܡܬܐ ܘܐܬܚܡܬܘ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ‬ ‫ܗܠܝܢ ܕܐܡܪ »ܕܝܘܡܢܐ ܐܫܬܠܡ ܟܬܒܐ ܗܢܐ« ܘܐܫܥܝܐ ܥܠܝ ܐܬܢܒܝ ܗܠܝܢ‪ .‬ܐܟܡܢ‬ ‫ܕܒܝܬܝ ܠܗ ܐܝܩܪܐ ܘܬܫܒܘܚܬܐ‪ .‬ܘܡܛܠ ̇ܗܝ ܕܐܡܪ »ܕܢܒܝܐ ܒܡܕܝܢܬܗ ܠܐ ܡܬܩܒܠ‪«.‬‬ ‫ܘܡܛܠ ̇ܗܝ ܕܒܝܬܝ ܠܗ‪ .‬ܬܚܘܝܬܐ ܘܐܝܩܪܐ ܕܐܠܝܐ ܐܦ ܕܐܠܝܫܥ ̈‬ ‫ܢܒܝܐ ܘܟܕ ܛܒ ܐܠܝܐ‬ ‫ܟܕ ܟܠܐ ܠܡܛܪܐ ܕܠܐ ܢܚܘܬ‪ .‬ܠܘ ܐܠܝܐ ܟܠܝܗ܆ ܐܠܐ ܡܫܝܚܐ ܡܠܬܗ ܕܐܒܐ‪ .‬ܒܝܕ‬ ‫ܨܠܘܬܐ ܕܐܠܝܐ‪ .‬ܘܟܕ ܕܟܝ ܐܠܝܫܥ ܠܢܥܡܢ‪ .‬ܠܘ ܐܠܝܫܥ ܕܟܝܗ ܘܐܣܝܗ܆ ܐܠܐ ܐܪܙܗ‬ ‫ܕܡܫܝܚܐ ܒܝܕ ܒܥܘܬܐ ܕܐܠܝܫܥ ܕܘܟܝܗ ܕܝܢ ܕܢܥܡܢ ܕܒܝܘܪܕܢܢ܆ ܛܘܦܣܐ ܘܐܪܙܐ ܛܥܝܢ‬ ‫̈‬ ‫ܚܛܗܐ ܕܐܝܬܝܗܘܢ ܓܪܒܐ ܕܢܦܫܐ ܒܝܕ‬ ‫ܗܘܐ ܕܡܫܝܚܐ ̇ܗܘ ܕܥܬܝܕ ܗܘܐ ܕܢܕܟܝܢ ܡܢ‬ ‫ܡܥܡܘܕܝܬܐ ܕܒܝܘܪܕܢܢ‪.‬‬

‫)‪» (4:29a‬ܘܩܡܘ ܐܦܩܘܗܝ ܠܒܪ ܡܢ ܡܕܝܢܬܐ ܘܐܝܬܝܘܗܝ ܥܕܡܐ ܠܓܒܝܢܐ ܕܛܘܪܐ‪ .‬ܗܘ‬ ‫ܕܡܕܝܢܬܗܘܢ ܒܢܝܐ ܗܘܬ ܥܠܘܗܝ‪ «.‬ܗܢܘ ܓܒܝܢܐ ܕܛܘܪܐ ܩܪܐ‪ .‬ܠܓܕܢܦܐ ܒܪܝܐ‬ ‫ܕܫܘܠܡܗ ܕܛܘܪܐ ܕܐܝܬ ܬܚܘܬܘܗܝ܆ ܦܚܬܐ ܘܥܘܡܩܐ ܪܒܐ‪.‬‬ ‫̈‬ ‫)‪» (4:29b‬ܕܢܫܕܘܢܝܗܝ ܡܢ ܫܩܝܦܐ« ̄ܗ‪:‬܇ ܠܘ ܠܗ ܫܕܘ܆ ܐܠܐ ܠܢܦܫܬܗܘܢ ܫܕܘ ܡܢ‬ ‫ܓܒܝܢܐ ܘܫܩܝܦܐ ܪܡܐ ܘܡܥܠܝܐ‪ .‬ܕܐܝܬܘܗܝ ܐܘܪܫܠܡ ̇ܗܘ ܕܒܫܡܝܐ‪.‬‬ ‫)‪» (4:30‬ܗܘ ܕܝܢ ܥܒܪ ܒܝܢܬܗܘܢ ܘܐܙܠ« ̄ܗ‪:‬܇ ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܕܢܝܬܘܢܝܗܝ ܥܕܡܐ‬ ‫ܠܓܒܝܢܐ ܕܛܘܪܐ ܝܗܒ ܢܦܫܗ‪ .‬ܘܢܫܕܘܢܝܗܝ ܡܢ ܫܩܝܦܐ ܠܐ ܝܗܒ ܢܦܫܗ‪ .‬ܘܐܡܪܝܢܢ ܡܢ‬ ‫ܕܢܝܬܘܢܝܗܝ ܫܒܩ‪ .‬ܐܝܟܢܐ ܕܢܟܣ ܐܢܘܢ‪ .‬ܕܣܓܝ ]ܐܪܫܥ‪ (fol. 53v) [+‬ܣܥܝܐ ܕܝܠܗܘܢ‬ ‫ܕܥܠܘܗܝ‪̇ .‬ܗܝ ܕܝܢ ܕܢܫܕܘܢܝܗܝ ܠܐ ܫܒܩ܆ ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܠܐ ܥܕܟܝܠ ܡܛܝ‬ ‫ܗܘܐ ܙܒܢܐ ܕܚܫܗ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܕܢܠܦ ܠܢ ܕܐܦܢ ܥܐܠܝܢܢ ܠܢܣܝܘܢܐ‪ .‬ܠܐ ܢܦܣܘܩ ܣܒܪܐ‬ ‫ܟܕ ܥܐܠܝܢܢ ܠܗ‪ .‬ܐܠܐ ܢܣܟܐ ܠܐܠܗܐ ܕܡܫܘܙܒ ܠܢ‪ .‬ܘܟܕ ܡܫܘܙܒ ܠܢ܆ ܐܝܟ ܕܐܡܪ‬ ‫‪.‬ܗܝܡܢܘܬܗܘܢ ‪Due to scribal error, it was written‬‬

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‫‪367‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܦܘܠܘܣ ܛܘܒܢܐ »ܡܗܝܡܢ ܗܘ ܐܠܗܐ‪ .‬ܕܠܐ ܢܫܒܘܩܟܘܢ ܕܬܬܢܣܘܢ‪ .‬ܝܬܝܪ ܡܢ ܡܐ‬ ‫ܕܡܨܝܬܘܢ‪ .‬ܐܠܐ ܢܥܒܕ ܠܢܣܝܘܢܟܘܢ ܡܦܩܢܐ« ܘܕܫܪܟܐ‪.‬‬ ‫̈‬ ‫ܓܠܝܠܝܐ ܢܚܬ ܗܘܐ‬ ‫)‪» (4:31a‬ܘܢܚܬ ܠܟܦܪܢܚܘܡ ܡܕܝܢܬܐ ܕܓܠܝܠܐ« ܗܢܘ܇ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܘܚܬܝ�ܐ ܟܝܬ ܘܡܫܩܠܐ‪ .‬ܐܝܟܢܐ‬ ‫ܐܡܝܢܐܝܬ ܡܛܠ ܕܐܝܬܝܗܘܢ ܗܘܘ ܠܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܬܘܬܐ ܕܣܥܪ ܗܘܐ ܠܘܬܗܘܢ‪» .‬ܚܠܝܡܐ ܓܝܪ ܠܐ‬ ‫ܕܢܐܣܐ ܐܢܘܢ ܒܝܕ ܡܠܦܢܘܬܗ‪.‬‬ ‫ܣܢܝܩܝܢ ܗܘܘ ܥܠ ܐܣܝܐ ܐܠܐ ܐܝܠܝܢ ܕܒܝܫ ܒܝܫ ܥܒܝܕܝܢ‪ «.‬ܘܕܚܬܝܪܝܢ ܗܘܘ ܓܝܪ ܘܪܡܝܢ‬ ‫̈‬ ‫ܓܠܝܠܝܐ ܝܕܝܥܐ‪ .‬ܡܢ ̇ܗܝ ܕܗܘ ܡܪܢ ܐܡܪ‪» .‬ܕܐܢܬܝ ܟܦܪܢܚܘܡ ܕܥܕܡܐ ܠܫܡܝܐ‬ ‫ܐܬܬܪܝܡܬܝ ܘܥܕܡܐ ܠܫܝܘܠ ܬܬܚܬܝܢ‪«.‬‬ ‫̈‬ ‫ܒܫܒܐ« ̄ܗ‪ :‬ܡܬܒܥܝܐ‪ .‬ܕܡܢܐ ܡܠܦ ܗܘܐ ܠܗܘܢ‬ ‫)‪» (4:31b‬ܘܡܠܦ ܗܘܐ ܠܗܘܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܠܟܢܫܐ ܘܐܝܠܝܢ ܡܡܠܠ ܗܘܐ ܥܡܗܘܢ‪ .‬ܘܐܡܪܝܢܢ܆ ܕܣܓܝܐܬܐ‪ :‬ܐ`‪ :‬ܗܝ ܕܩܕܡ‬ ‫̈‬ ‫̈‬ ‫ܢܡܘܣܐ ܘܨܪܗ‪ .‬ܘܛܦܣܗ ܒܣܓܝܐܬܐ‪ .‬ܡܘܫܐ ܠܡ ܥܠܝ ܟܬܒ‪» .‬ܘܐܠܘ ܠܟܬܒܘܗܝ ܕܗܘ‬ ‫̈‬ ‫̈‬ ‫ܟܬܒܐ‬ ‫ܕܢܒܝܐ ܩܕܡܘ ܐܬܢܒܝܘ ܥܠܝ‪ .‬ܐܝܟܢܐ ܠܡ ܕܢܬܡܠܘܢ‬ ‫ܕܡܗܝܡܢܝܢ ܗܘܝܬܘܢ«‪ :‬ܕܒ`‪:‬‬ ‫̈‬ ‫ܕܢܒܝܐ܇ ܐܠܐ ܗܟܢܐ܇ ܕܓ`܇ ܕܙܒܢܐ ܕܢܡܘܣܐ ܛܠܢܝܐ‪ .‬ܥܒܪ ܠܗ‪ .‬ܘܐܬܐ ܙܒܢܐ‬ ‫ܕܐܘܢܓܠܝܘܢ ܚܕܬܐ܇ ܕܕ܇ ܕܢܘܕܘܢ ܘܢܗܝܡܢܘܢ ܒܚܕ ܐܠܗܐ‪ .‬ܕܐܝܬܘܗܝ ܐܒܐ ܘܒܪܐ‬ ‫ܘܪܘܚܐ ܩܕܝܫܐ ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܗܢܘ ܒܪܝ‪ .‬ܘܡܢ ̇ܗܝ ܕܐܝܟܢܐ ܕܠܐܒܐ ܐܝܬ ̈‬ ‫ܚܝܐ‬ ‫ܒܩܢܘܡܗ‪ .‬ܗܟܢܐ ܝܗܒ ܐܦ ܠܒܪܐ ܕܢܗܘܘܢ ̈‬ ‫ܚܝܐ ܒܩܢܘܡܗ‪ .‬ܘܐܢܐ ܘܐܒܝ܆ ܚܕ‪ .‬ܘܪܘܚܐ‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ ܕܙܠܘ ܬܠܡܕ ܘܐܥܡܕ ܠܟܠܗܘܢ ܥܡܡܐ‬ ‫̇ܗܘ ܕܡܢ ܐܒܐ ܢܦܩ ܘܡܢ ̇ܗܝ ܕܐܡܪ‬ ‫̈‬ ‫̈‬ ‫ܒܫܡܐ ܕܐܒܐ ܘܕܒܪܐ ܘܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܗ‪`.‬܇ ܕܢܫܒܩܘܢ ܒܢܝܢܫܐ ܒܝܫܬܐ ܘܢܥܒܕܘܢ‬ ‫̈‬ ‫ܛܒܬܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܥܘܠܘ ܒܬܪܥܐ ܐܠܝܨܐ‪ .‬ܘܟܠ ܕܢܚܘܪ ܒܐܢܬܬܐ ܐܝܟ‬ ‫̇‬ ‫̈‬ ‫ܕܢܪܓܝܗ ܘܕܫܪܟܐ‪ .‬ܕܘ`܇ ܕܢܫܘܛܘܢ ܒܢܝܢܫܐ ܠܗܠܝܢ ܕܥܠܡܐ ܗܢܐ ܘܢܣܟܘܢ ܠܡܠܟܘܬܐ‬ ‫̈‬ ‫ܠܡܣܟܢܐ ܘܕܫܪܟܐ‪ .‬ܗܠܝܢ ܗܟܝܠ ܘܐܝܠܝܢ‬ ‫ܕܫܡܝܐ‪ .‬ܙܠ ܠܡ ܙܒܢ ܟܠ ܕܐܝܬ ܠܟ ܘܗܒ‬ ‫̈‬ ‫̈‬ ‫ܠܟܢܫܐ ܘܐܦ ܗܠܝܢ ܐܠܦ܆ ܒܝܕ ܬܠܡܝܕܘܗܝ‬ ‫ܕܕܡܝܢ ܠܗܝܢ ܡܠܦ ܗܘܐ ܗܝܕܝܟ‬ ‫ܘܐܘܢܓܠܝܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܒܝܘܡܬܐ ܕܫܒܬܐ ܡܠܦ ܗܘܐ ܐܡܝܢܐܝܬ‪ .‬ܐܡܝܪ ܠܢ܆‬ ‫ܒܫܒܐ ܐܘ ܟܝܬ‬ ‫ܘܡܛܠ ܡܢܐ‬ ‫ܒܬܘ̈ܪܝܐܣ ̈‬ ‫ܥܠܝܬܐ‪.‬‬ ‫)‪» (4:32‬ܕܬܡܝܗܝܢ ܗܘܘ ܒܝܘܠܦܢܗ ܕܡܫܠܛܐ ܗܘܬ ܡܠܬܗ« ܗܢܘ‪̇ :‬ܗܝ ܕܡܫܠܛܠܐ ܗܘܬ‬ ‫̈‬ ‫ܒܣܓܝܐܬܐ ܡܘܕܥܐ ܠܢ‪ .‬ܚܕܐ ܡܢ܆ ܕܦܩܕ ܗܘܐ ܒܫܘܠܛܢܗ ܦܐܐ ܠܐܠܗܐ‪.‬‬ ‫ܡܠܬܗ‬ ‫̈‬ ‫ܠܪܘܚܐ ̈‬ ‫ܛܢܦܬܐ ܕܟܘ̈ܪܗܢܐ ܕܢܫܢܘܢ ܡܢ ܒܢܝܢܫܐ‪ .‬ܘܡܫܢܝܢ ܗܘܘ‪ .‬ܕܬܪܬܝܢ ܕܣܐܡ ܗܘܐ‬ ‫̈‬ ‫ܢܡܘܣܐ ]ܐܝܟ[ ܡܢ ܢܦܫܗ ܘܫܘܠܛܢܗ‪ .‬ܐܝܟ ̇ܗܝ »ܕܐܢܐ ܐܡܪ ܐܢܐ ܠܟܘܢ‪ .‬ܕܟܠܡܢ‬ ‫̇‬ ‫ܕܢܪܓܝܗ« ܘܕܫܪܟܐ‪.‬‬ ‫ܕܢܪܓܙ ܥܠ ܐܚܘܗܝ« ܘܫܪܟܐ‪» .‬ܘܟܠ ܡܢ ܕܢܚܙܐ ܐܢܬܬܐ ܐܟܡܢ‬ ‫̈‬ ‫̇‬ ‫ܢܡܘܣܐ ܕܝܠܗܘܢ‪ .‬ܐܠܐ ܗܢܘܢ ܕܒܝܕ‬ ‫ܘܠܘ ܐܝܟ ܣܦ�ܐ ܘܦ�ܝܫܐ ܕܣܝܡܝܢ ܗܘܘ ܠܗܘܢ‬ ‫ܡܘܫܐ ܐܬܬܣܝܡܘ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܡܬܝ »ܕܡܠܦ ܗܘܐ ܠܗܘܢ ܕܐܝܟ ܡܫܠܛܐ‬ ‫ܘܠܘ ܐܝܟ ܣܦ�ܝܗܘܢ‪ (fol. 54r) [+]«.‬ܕܬܠܬ ܕܝܢ܆ ܕܡܠܦ ܗܘܐ ܝܘܠܦܢܐ ܐܝܟ ܕܡܢ‬ ‫̈‬ ‫ܢܒܝܐ ܕܐܡܪܝܢ ܗܘܘ »ܕܗܟܢܐ‬ ‫ܦܪܨܘܦܗ ܕܐܢܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܗܠܝܢ‪ .‬ܘܠܘ ܐܝܟ‬ ‫ܐܡܪ ܠܝ ܡܪܝܐ« ܘܫܪܟܐ‪ .‬ܘܡܛܠ ܗܠܝܢ ܟܠܗܝܢ܆ ܟܐܢܐܝܬ ܐܡܪ ܕܬܡܝܗܝܢ ܗܘܘ‬ ‫ܒܝܘܠܦܢܗ‪:‬‬ ‫)‪» (4:33‬ܘܐܝܬ ܗܘܐ ܒܟܢܘܫܬܗܘܢ‬

‫‪172‬‬

‫ܓܒܪܐ ܕܐܝܬ ܗܘܐ ܒܗ ܪܘܚܐ‬

‫‪173‬‬

‫ܛܢܦܐ«‬

‫‪ is peculiar to Old Syriac.‬ܟܢܘܫܬܗܘܢ ‪. While‬ܟܢܘܫܬܐ ‪In the Peshitta, it is‬‬ ‫‪ although it appears in the Commentary.‬ܕܫܐܕܐ ‪Missing‬‬

‫‪172‬‬ ‫‪173‬‬

‫‪174‬‬

‫‪368‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܡܪܩܘܣ ܕܝܢ ܐܡܪ »ܕܐܝܬ ܗܘܐ ܒܗ ܪܘܚܐ ܛܡܐܬܐ« ̄ܗ‪:‬܇ ܦܪܝܫ ܕܝܢ ܛܢܦܐ ܡܢ‬ ‫ܛܡܐܐ‪ .‬ܒܗܢܐ ܙܢܐ‪ .‬ܛܢܦܐ ܡܢ ܐܝܬܘܗܝ܆ ܡܢ ܡܥܒܕܢܘܬܗ‪ .‬ܛܡܐܐ ܓܝܪ ܐܝܬܘܗܝ܆‬ ‫ܠܢܡܘܣܐ ܕܐܠܗܐ‪ .‬ܐܟܙܢܐ ̇‬ ‫ܕܗܘ ܕܩܪܒ ܗܘܐ ܠܓܪܡܐ ܕܡܝܬܐ‪̇ .‬ܗܘܐ ܗܘܐ ܛܡܐܐ‬ ‫ܠܢܡܘܣܐ‪ .‬ܥܕܡܐ ܠܪܡܫܐ‪ .‬ܗܢܐ ܕܝܢ ܫܐܕܐ ܐܝܬܘܗܝ ܛܡܐܐ ܘܛܢܦܐ ܐܟܚܕܐ‪.‬‬ ‫ܘܙܢܝܘܬܐ ̈‬ ‫̈‬ ‫ܘܩܛܠܐ ܘܕܫܪܟܐ܇ ܛܡܐܐ ܕܝܢ‬ ‫ܛܢܦܐ ܡܢ܆ ܡܛܠ ܕܡܥܒܕ ܗܘܐ ܓܘܪܐ‬ ‫̈‬ ‫̈‬ ‫ܠܢܡܘܣܐ ܕܐܠܗܐ‪ .‬ܘܟܕ ܛܒ ܠܘ ܗܢܐ ܫܐܕܐ ܒܠܚܘܕ‪ .‬ܐܠܐ ܘܟܠܗܘܢ ܫܐܕܐ ܛܡܐܐ‬ ‫̈‬ ‫ܘܛܢܦܐ ܐܝܬܝܗܘܢ‪.‬‬ ‫)‪» (4:33b–34a‬ܘܙܥܩ ܒܩܠܐ ܪܡܐ ܘܐܡܪ‪ .‬ܫܒܘܩܝܢܝ‪ .‬ܡܐ ܠܢ ܘܠܟ ܝܫܘܥ ܢܨܪܝܐ« ̄ܗ‪:‬‬ ‫ܐܬܡܠܝ ܬܒܥܬ ܡܢܗ ܣܓܕܬܐ ܒܛܘܪܐ‪ .‬ܘܝܘܡܢ »ܡܐ ܐܝܬ ܠܘܬܗ ܡܐ ܠܢ ܘܠܟ‬ ‫ܝܫܘܥ܆« ܘܩܪܐ ܐܢܬ ܠܗ ܩܕܝܫܐ‪ .‬ܢܨܪܝܐ ܓܝܪ ܩܪܝܗܝ܆ ܐܝܟ ܕܡܢ ܡܕܝܢܬܐ ̇ܗܝ ܕܐܬܪܒܝ‬ ‫̇‬ ‫ܒܗ ܒܒܣܪ܆ ܢܨܪܬ‪ .‬ܐܡܪ ܐܢܐ‬

‫)‪» (4:34b‬ܐܬܝܬ ܠܡܘܒܕܘܬܢ« ܗܢܘ‪ :‬ܠܡܦܩܘܬܗ ܕܡܢ ܗܘ ܒܪܢܫܐ‪ .‬ܩܪܐ ܫܐܕܐ‬ ‫ܡܘܒܕܘܬܗ‪:‬‬ ‫̄‬ ‫)‪» (4:34c‬ܝܕܥ ܐܢܐ ܠܟ ܡܢ ܐܢܬ ܩܕܝܫܗ ܐܢܬ ܕܐܠܗܐ« ܗ‪ :‬ܝܕܥܗ ܗܘ ܫܐܕܐ‬ ‫ܠܝܫܘܥ܆ ܠܘ ܟܕ ܡܢ ܟܝܢܗ ܐܝܬ ܠܗ ܝܕܥܬܐ ܕܐܝܟ ܗܕܐ‪ .‬ܐܠܐ ܡܢ ܢܒܝܘܬܗ ܕܙܟܪܝܐ‬ ‫ܟܗܢܐ ܘܕܫܡܥܘܢ ܐܣܝܪܐ‪ .‬ܡܢ ܟܪܘܙܘܬܗ ܕܝܘܚܢܢ ܡܥܡܕܢܐ‪ .‬ܘܡܢ ܒܪܬ ܩܠܗ ܕܐܒܐ‬ ‫ܕܥܠ ܝܘܪܕܢܢ ܕܗܢܘ ܒܪܝ ܚܒܝܒܐ‪.‬‬ ‫ܟܝ ܡܛܠ ܡܢܐ ܩܠܣܗ ܫܐܕܐ ܠܝܫܘܥ܆ ̇‬ ‫ܒܗܝ ܕܩܪܝܗܝ ܩܕܝܫܗ ܕܐܠܗܐ‪ .‬ܟܕ ܣܩܘܒܠܝܐ‬ ‫ܕܝܠܗ ܐܝܬܘܗܝ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܐܪܓܫ ܒܚܝܠܗ ܕܡܫܟܚ ܡܦܩ ܠܗ ܡܢ ܗܘ ܒܪܢܫܐ‪.‬‬ ‫ܥܠ ̇ܗܝ ܩܠܣܗ ܨܢܝܥܐܝܬ‪ .‬ܟܕ ܡܣܟܐ ܕܒܝܕ ܩܘܠܣܗ ܕܠܗ܆ ܢܓܢܒܝܘܗܝ ܒܪܚܡܬ ܫܘܒܚܐ‪.‬‬ ‫ܘܢܦܘܫ ܡܢ ̇ܗܝ ܕܢܦܩܝܘܗܝ‪ .‬ܟܕ ܚܠܦ ܩܘܠܣܗ܆ ܦܪܥ ܠܗ ̇ܗܝ ܕܢܫܒܩܝܘܗܝ‪ .‬ܐܠܐ ܠܐ‬ ‫»ܡܣܬܩܒܠ ‪ 175‬ܨܝܕܐ ܠܓܒܪܐ ܢܟܝܠܐ‪ «.‬ܐܝܟ ܕܐܡܪ ܚܟܝܡܐ‪ .‬ܐܦܠܐ ܓܝܪ ܛܘܒܢܐ‬ ‫ܦܘܠܘܣ ܘܒܪܢܒܐ ܩܒܠܘ ܩܘܠܣܐ ܕܫܐܕܐ ܗܘ ܕܥܠ ܗܘܐ ̇‬ ‫ܒܗܝ ܐܢܬܬܐ ܩܨܘܡܬܐ‪ .‬ܟܕ‬ ‫̈‬ ‫ܐܡܪ ̇‬ ‫̈‬ ‫ܥܒܕܘܗܝ ܐܢܘܢ ܕܐܠܗܐ‪ .‬ܐܠܐ ܕܟܐܐ ܒܗ ܦܘܠܘܣ܆ ܘܐܦܩܗ‪:‬‬ ‫ܐܢܫܐ‬ ‫ܠܗ ܕܗܠܝܢ‬ ‫)‪» (4:35‬ܘܟܐܐ ܒܗ ܝܫܘܥ ܘܐܡܪ‪ .‬ܣܟܘܪ ܦܘܡܟ ܘܦܘܩ ܡܢܗ« ̄ܗ‪ :‬ܚܙܝ ܕܠܐ ܨܠܝ‬ ‫̈‬ ‫ܢܒܝܐ ܘܠܐ ܐܡܪ ܕܒܫܡܗ ܕܡܪܝܐ ܦܘܩ ܡܢܗ‪ .‬ܐܠܐ ܦܩܘܕܐܝܬ‬ ‫ܐܝܟ ܚܕ ܡܢ‬ ‫̇‬ ‫ܘܡܫܠܛܐܝܬ ܐܡܪ ܕܣܟܘܪ ܦܘܡܟ ܘܦܘܩ ܡܢܗ܆ ܒܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ ܡܨܐ ܟܠ‪.‬‬ ‫ܘܗܕܐ ܗܝ ̇ܗܝ ܕܐܡܪ ܠܥܠ ܕܡܫܠܛܐ ܗܘܬ ܡܠܬܗ‪.‬‬ ‫ܡܬܒܥܝܐ ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܠܐ ܫܒܩܗ ܝܫܘܥ ܠܫܐܕܐ ܗܘ ܕܢܟܪܙܝܘܗܝ ܘܢܩܠܣܝܘܗܝ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆ ܐܝܟܢܐ ܕܠܐ ܢܣܒܪ ܕܒܪܚܡܬ ܫܘܒܚܐ ܐܚܝܕ‪.‬‬ ‫ܘܐܡܪܝܢܢ܆ ܡܛܠ‬ ‫̈‬ ‫ܘܗܟܢܐ ܢܬܓܢܒ ܡܢ ܩܘܠܣܗܘܢ ܕܫܐܕܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܡܛܠ ܕܠܐ ܣܢܝܩ ܗܘܐ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܕܫܐܕܐ‪̇ .‬‬ ‫ܕܥܒܕܐ ܕܥܒܕ ܗܘܐ ܗܢܘܢ ܣܗܕܝܢ ܗܘܘ ܥܠܘܗܝ܆ ܕܐܠܗܐ‬ ‫ܒܗܝ‬ ‫ܣܗܕܘܬܐ‬ ‫̈‬ ‫ܕܐܬܒܪܢܫ ܐܝܬܘܗܝ‪ .‬ܕܬܠܬ ܕܝܢ܇ ܐܝܟܢܐ ܕܠܐ ܢܬܓܪܘܢ ܗܘܘ ܫܐܕܐ ܒܗܕܐ ܐܡܝܢܐܝܬ‪.‬‬ ‫ܘܢܥܝܪܘܢ ܣܦ�ܐ ܘܦ�ܝܫܐ ܠܘܬ ܚܣܡܐ܆ ܘܢܣܥܘܢ ܥܠܘܗܝ ܡܢ ܩܕܡ ܙܒܢܐ ܕܚܫܐ‪.‬‬ ‫ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ̇‬ ‫ܕܗܝ ܕܢܬܟܪܙ ܝܫܘܥ ܕܐܝܬܘܗܝ ܩܕܝܫܐ ܘܐܠܗܐ ܚܝܐ ܘܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܫܪܟܐ‪ .‬ܗܕܐ ܬܫܡܫܬܐ ܘܟܪܘܙܘܬܐ ܕܫܠܝܚܐ ܐܝܬܝܗ ܘܠܘ )‪ (fol. 54v‬ܕܫܐܕܐ ܘܕܕܝܘܐ‪:‬‬ ‫̄‬ ‫ܩܦ ̄‬ ‫ܝܕ‪ .‬ܥܠ ܗܘ ܕܐܝܬ ܗܘܐ ܒܗ ܪܘܚܐ ܛܢܦܐ‪A note in the margin reads: .‬‬ ‫‪.‬ܢܣܬܩܒܠ ‪The Peshitta reads:‬‬

‫‪174‬‬ ‫‪175‬‬

‫‪369‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (4:35c‬ܘܫܕܝܗܝ ܫܐܕܐ ܒܡܨܥܬܐ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܓܝܪ ܐܦܣ ‪ 176‬ܠܗ ܡܪܝܐ‬ ‫ܕܢܫܕܝܘܗܝ܆ ܐܝܟܢܐ ܕܝܬܝܪ ܬܬܝܕܥ ܚܪܡܘܬܗ ܕܫܐܕܐ‪̇ .‬ܗܘ‪ .‬ܘܝܬܝܪ ܬܬܓܠܐ ܐܣܝܘܬܐ‬ ‫ܕܡܫܝܚܐ‪:‬‬ ‫)‪» (4:35d‬ܘܢܦܩ ܡܢܗ ܟܕ ܠܐ ܣܪܚ ܒܗ ܡܕܡ« ̄ܗ‪ :‬ܒܗܕܐ ܕܐܘܣܦ ܘܐܡܪ‪ .‬ܟܕ ܠܐ‬ ‫ܣܪܚ ܒܗ ܡܕܡ‪ .‬ܡܚܘܐ ܕܡܛܝܒ ܗܘܐ ܫܐܕܐ ̇ܗܘ ܕܢܥܒܕ ܣܘܪܚܢܐ ܒܓܒܪܐ ̇ܗܘ‪ :‬ܘܟܢ‬ ‫ܢܫܢܐ ܡܢܗ‪ .‬ܐܠܐ ܡܫܝܚܐ‪ .‬ܠܐ ܫܒܩܗ ܕܢܥܒܕ ܗܕܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫)‪» (4:36‬ܘܬܡܗܐ ܪܒܐ ܐܚܕ ܠܟܠܢܫ« ̄ܗ‪ :‬ܡܛܠ ܕܝܘܕܝܐ ܐܝܟ ܚܕ ܡܢ ܩܕܝܫܐ ܐܘ‬ ‫̈‬ ‫ܫܐܕܐ ܠܘ ܒܨܠܘܬܐ‬ ‫ܡܝܬ̈ܪܐ ܡܣܒܪܝܢ ܗܘܘ ܕܐܝܬܘܗܝ ܡܫܝܚܐ܆ ܟܕ ܚܙܐܘܗܝ ܕܡܦܩ‬ ‫̈‬ ‫ܢܒܝܐ܇ ܐܠܐ ܡܫܠܛܐܝܬ ܘܦܩܘܕܐܝܬ ܐܝܟ ܐܠܗܐ܆ ܥܠ ̇ܗܝ ܐܡܪ ܕܟܠܗܘܢ‬ ‫ܐܝܟ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܬܡܝܗܝܢ ܗܘܘ ܘܡܬܕܡܪܝܢ ܒܗ‪:‬‬ ‫)‪» (4:36b‬ܘܡܡܠܠܝܢ ܗܘܘ ܥܡ ̈‬ ‫ܚܕܕܐ ܘܐܡܪܝܢ‪ .‬ܡܢܐ ܗܝ ܟܝ ܡܠܬܐ ܗܕܐ܇ ܕܒܫܘܠܛܢܐ‬ ‫ܘܚܝܠܐ ܦܩܕܐ ܠ�ܘܚܐ ̈‬ ‫̄‬ ‫̇‬ ‫̈‬ ‫ܛܢܦܬܐ ܘܢܦܩܢ« ܗ‪ :‬ܡܠܬܐ ܗܕܐ ܕܝܠܗ‪ .‬ܕܒܗ ܦܩܕ ܠ�ܘܚܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ܆ ܐܠܗܝܬܐ ܗܝ ܐܘ ܐܢܫܝܬܐ‪ .‬ܝܕܝܥܐ ܗܝ ܕܐܠܗܝܬܐ ܗܝ‪.‬‬ ‫ܘܢܦܩܢ ܡܢ‬ ‫ܛܢܦܬܐ‬ ‫)‪» (4:37‬ܘܢܦܩ ܥܠܘܗܝ ܛܒܐ ܒܟܠܗ ܐܬܪܐ ܕܚܕ̈ܪܝܗܘܢ‪̄ «.‬ܗ‪ :‬ܢܦܩ ܥܠܘܗܝ ܛܒܐ ܕܟܕ‬ ‫̈‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܐܟܡܐ ܕܢܦܩ ܥܠܘܗܝ‬ ‫ܠܫܐܕܐ ܒܡܠܬܐ ܒܠܚܘܕ ܡܫܠܛܐܝܬ ܘܢܦܩܝܢ ܡܢ‬ ‫ܦܩܕ‬ ‫ܛܒܐ ܒܐܚ�ܢܝܬܐ‪ .‬ܐܬ̈ܪܘܬܐ ܕܝܢ ܕܚܕ̈ܪܝܗܘܢ܆ ܠܐܬ̈ܪܘܬܐ ܕܚܕ̈ܪܝ ܐܬ̈ܪܘܬܐ ܕܓܠܝܠܐ‬ ‫ܡܫܡܗ‪.‬‬

‫)‪» (4:38‬ܘܟܕ ܝܫܘܥ ܢܦܩ ܡܢ ܟܢܘܫܬܐ‪ .‬ܥܠ ܠܒܝܬܗ ܕܫܡܥܘܢ‪ «.‬ܫܪܒܐ ܗܢܐ ܕܥܠ‬ ‫ܚܡܬܗ ܕܫܡܥܘܢ ܡܦܫܩ ܠܢ ܒܐܘܢܓܠܝܘܢ ̇ܗܘ ܕܡܬܝ‪.‬‬ ‫)‪» (4:40a‬ܒܡܥ�ܒܝ ܫܡܫܐ ܕܝܢ ܟܠܗܘܢ ܐܝܠܝܢ ܕܐܝܬ ܗܘܐ ܠܗܘܢ ܟ�ܝܗܐ ܕܟܪܝܗܝܢ‬ ‫̈‬ ‫ܡܫܚܠܦܐ ܐܝܬܝܘ ܐܢܘܢ ܠܘܬܗ« ܗܢܘ‪ :‬ܕܐܡܪ܇ ܟܠܗܘܢ ܐܝܠܝܢ‪ .‬ܟ�ܝܗܐ‬ ‫ܒܟܘ̈ܪܗܢܐ‬ ‫̈‬ ‫ܣܓܝܐܐ ܘܕܠܐ ܡܢܝܢ ܚܒܫ‪.‬‬

‫)‪» (4:40b‬ܗܘ ܕܝܢ ܥܠ ܚܕ ܚܕ ܡܢܗܘܢ ܐܝܕܗ ܣܐܡ ܗܘܐ ܘܡܐܣܐ ܗܘܐ ܠܗܘܢ«‬ ‫̄ܗ‪:‬܇ ܡܛܠ ܡܢܐ ܐܝܕܗ ܣܐܡ ܗܘܐ ܥܠܝܗܘܢ‪ .‬ܟܕ ܡܫܟܚ ܗܘܐ ܕܒܡܠܬܐ ܒܠܚܘܕ‬ ‫ܢܐܣܐ ܐܢܘܢ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ ܕܐܩܢܝܗ ܠܦܓܪܗ ܡܥܒܕܢܘܬܐ ܐܠܗܝܬܐ‪.‬‬ ‫ܘܗܟܢܐ ܗܘܬ ܠܗ ܥܡ ܦܓܪܗ ܚܕܐ ܡܥܒܕܢܘܬܐ‪ .‬ܐܟܙܢܐ ܕܦܪܙܠܐ ܟܕ ܡܬܚܝܕ ܠܢܘܪܐ‬ ‫̇‬ ‫ܡܥܒܕܢܘܬܗ ܘܡܬܓܡܪܐ ܡܢ ܢܘܪܐ ܘܡܢܗ ܚܕܐ ܡܥܒܕܢܘܬܐ ܡܘܩܕܢܝܬܐ‪.‬‬ ‫ܩܢܐ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܟܕ ܡܙܥܩܝܢ ܘܐܡܪܝܢ ܕܐܢܬ ܗܘ‬ ‫)‪» (4:41‬ܘܢܦܩܝܢ ܗܘܘ ܐܦ ܫܐܕܐ ܡܢ‬ ‫ܡܫܝܚܐ ܒܪܗ ܕܐܠܗܐ ܘܟܐܐ ܗܘܐ ܒܗܘܢ܆ ܘܠܐ ܫܒܩ ܗܘܐ ܠܗܘܢ ܕܢܐܡܪܘܢ ܕܗܘܝܘ‬ ‫ܡܫܝܚܐ« ̄ܗ‪ :‬ܡܛܠ ܐܝܠܝܢ ̈‬ ‫ܥܠܠܬܐ ܠܐ ܫܒܩ ܗܘܐ ܠܗܘܢ ܕܢܐܡܪܘܢ ܕܗܘܝܘ ܡܫܝܚܐ‪.‬‬ ‫ܗܐ ܟܕ ܐܡܝ�ܢ ܠܢ ܡܢ ܠܥܠ‪.‬‬ ‫̄‬ ‫)‪» (4:42a‬ܘܠܨܦܪܗ ܕܝܘܡܐ ܢܦܩ ܐܙܠ ܠܗ ܠܐܬܪܐ ܚܘܪܒܐ« ܗ‪ :‬ܠܐܬܪܐ ܚܘܪܒܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܢܦܩ ܗܘܐ ܒܙܒܢ ܙܒܢ܆ ܡܛܠ ܬܪܬܝܢ ܚܕܐ ܡܢ܆ ܕܠܐ ܢܬܬܣܒܪ‬ ‫ܕܓܠܝܙ ܡܢ‬ ‫̈‬ ‫ܟܢܫܐ ܡܬܗܦܟ ܐܡܝܢܐܝܬ ܕܬ̈ܪܬܝܢ ܕܝܢ܆ ܐܝܟܢܐ ܕܢܠܦ‬ ‫ܕܫܘܒܚܐ ܪܚܡ‪ .‬ܘܥܠ ̇ܗܝ ܒܝܢܬ‬ ‫ܐܦ ܠܢ ܕܟܕ ܒܥܝܢܢ ܕܢܦܠܘܚ ܡܝܬ̈ܪܬܐ ܢܫܒܘܩ ̈‬ ‫̈‬ ‫ܫܓܝܡܐ ܘܪܘܒܐ‪ .‬ܘܢܦܘܩ ܠܐܬܪܐ‬ ‫ܟܢܫܐ‬ ‫ܕܐܝܬ ܒܗ ܫܠܝܐ ܘܢܘܚܐ‪.‬‬ ‫‪.‬ܐܫܦ ‪Due to scribal error, it was written‬‬

‫‪176‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪370‬‬

‫̈‬ ‫ܘܟܢܫܐ ܒܥܝܢ ܗܘܘ ܠܗ ܘܐܬܘ ܥܕܡܐ ܠܘܬܗ ܘܐܚܕܘܗܝ ܕܠܐ ܢܐܙܠ ܠܗ ܡܢ‬ ‫)‪» (4:42b‬‬ ‫ܠܘܬܗܘܢ« ̄ܗ‪ :‬ܡܛܠ ܕܡܠܐ ܗܘܐ ܝܘܬܪܢܐ ܐܢ ܕܡܠܦܢܘܬܐ ܘܐܢ ܕܣܥܘ̈ܪܘܬܐ‪ .‬ܘܥܠ‬ ‫̇ܗܝ ܒܥܝܢ ܗܘܘ ܠܗ ̈‬ ‫ܟܢܫܐ‪ .‬ܘܡܐ ܕܡܫܟܚܝܢ ܗܘܘ ܠܗ ܐܚܕܝܢ ܗܘܘ ܠܗ‪:‬‬ ‫̈‬ ‫ܠܡܕܝܢܬܐ ܐܚ�ܢܝܬܐ ̇ܘܠܐ ܠܝ ܠܡܣܒܪܘ‬ ‫)‪» (4:43a‬ܗܘ ܕܝܢ ܝܫܘܥ ܐܡܪ ܠܗܘܢ ܕܐܦ‬ ‫̈‬ ‫ܡܠܟܘܬܐ ܕܐܠܗܐ« ̄ܗ‪ :‬ܡܛܠ ܝܘܬ̈ܪܢܐ ܕܟܠܗܘܢ ܒܢܝܢܫܐ܇ ܠܘ ܒܚܕܐ ܒܠܚܘܕ ܡܕܝܢܬܐ‬ ‫̈‬ ‫ܒܣܓܝܐܬܐ ܘܕܡܟܪܙ ܗܘܐ ܡܠܟܘܬܐ ܕܫܡܝܐ‪̇ .‬ܗܘ ܡܐ ܕܢܡܘܣܐ‬ ‫ܡܣܒܪ ܗܘܐ ܐܠܐ‬ ‫̇‬ ‫ܐܟܪܙܗ‪.‬‬ ‫ܠܐ‬ ‫̄‬ ‫)‪» (4:43b‬ܘܥܠ ܗܕܐ ܐܫܬܕܪܬ« ܗ‪ :‬ܕܐܣܒܪ ܡܠܟܘܬܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܘܐܦܢ ܓܝܪ‬ ‫ܐܫܬܕܪ ܐܝܟ ܐܝܙܓܕܐ܆ ܐܠܐ ܒܪܐ ܟܝܢܝܐ ܕܐܒܐ ܐܝܬܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܒܟܢܘܫܬܐ ܡܟܪܙ‬ ‫ܒܟܢܘܫܬܐ ܕܓܠܝܠܐ« ̄ܗ‪ :‬ܕܡܛܠ ܡܢܐ‬ ‫)‪» (4:44‬ܘܗܘ ܡܟܪܙ ܗܘܐ‬ ‫ܗܘܐ ܘܡܠܦ܆ ܐܡܪܢܢ ܠܥܠ‪.‬‬

‫‪371‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܚܡܫܐ ܘܕܫܬܐ[‬

‫)‪» (5:1‬ܗܘܐ ܕܝܢ ܟܕ ܟܢܫ ܥܠܘܗܝ ܟܢܫܐ ܠܡܫܡܥ ܡܠܬܐ ܕܐܠܗܐ ܘܗܘ ܩܐܡ ܗܘܐ‬ ‫̈‬ ‫̇‬ ‫ܘܠܗܘ ܕܥܠ‬ ‫ܕܬܠܡܝܕܐ܇‬ ‫ܥܠ ܝܕ ܝܡܐ ‪ 177‬ܕܓܢܣܪ« ̄ܗ‪ :‬ܗܢܐ ܩܦܠܐܘܢ ܕܥܠ ܩܪܝܬܐ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܘ ܕܥܠ ܩܪܝܬܗ ܕܡܬܝ ܡܟܣܐ܇ ܘܠܗܘ ܕܥܠ ܪܛܢܐ‬ ‫ܘܠܗܘ ܕܥܠ ܡܫܪܝܐ‬ ‫ܓܪܒܐ܇‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܣܦ�ܐ ܘܦ�ܝܫܐ‪ .‬ܕܟܕ ܚܙܐܘܗܝ ܐܟܠ ܥܡ ܡܟܣܐ ܘܚܛܝܐ ܘܠܗܘ ܕܡܠܓܝܢ ܗܘܘ‬ ‫̈‬ ‫̇‬ ‫ܬܠܡܝܕܘܗܝ ̈‬ ‫ܘܠܗܘ ܕܥܠ‬ ‫ܫܒܠܐ ܒܝܘܡܐ ܕܫܒܬܐ ܘܦܪܟܝܢ ܗܘܘ ]ܘܐܟܠܝܢ[ )‪(fol. 55r‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܘܠܗܘ ܕܥܠ ܥܒܕܗ‬ ‫ܘܠܗܘ ܕܥܠ ܦܘܩܕܢܐ܇‬ ‫ܛܘܒܐ܇‬ ‫ܘܠܗܘ ܕܥܠ‬ ‫ܕܫܠܝܚܐ‬ ‫ܫܘܡܗܐ‬ ‫ܕܩܢܛܪܘܢܐ܇ ܠܗܠܝܢ ܟܠܗܘܢ ̈ܪܝܫܐ ܡܦܫܩܝܢ ܐܢܘܢ ܒܐܘܢܓܠܝܘܢ ܕܛܘܒܢܐ ܡܬܝ ܫܠܝܚܐ‪.‬‬

‫)‪» (5:4‬ܘܟܕ ܫܬܩ ܡܢ ܡܡܠܠܗ ܐܡܪ ܠܫܡܥܘܢ ܕܒܪܘ ܠܥܘܡܩܐ ܘܐܪܡܘ ܡܨܝܕܬܟܘܢ‬ ‫ܠܡܓܘܫܐ ܘܒܝܬܝ ܐܢܘܢ ܠܗ܇ ̇‬ ‫̈‬ ‫ܒܗܘ ܡܐ ܕܒܗ ܡܥܝܕܝܢ‬ ‫ܠܨܝܕܐ« ̄ܗ‪ :‬ܐܟܙܢܐ ܕܨܕ ܐܢܘܢ‬ ‫̈‬ ‫ܗܘܘ܇ ܐܡܪ ܐܢܐ ܕܝܢ ܒܟܘܟܒܐ ܡܛܠ ܕܒܟܘܟܒܐ ܡܥܝܕܝܢ ܗܘܘ ܕܢܚܫܒܘܢ܆ ܗܟܢܐ ܨܕ‬ ‫̈‬ ‫ܕܢܘܢܐ‪̇ .‬‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܘܒܝܬܝ ܐܢܘܢ ܠܗ‪ .‬ܒܝܕ ܨܝܕܐ‬ ‫ܐܢܘܢ‬ ‫ܒܗܘ ܝܘܡܐ ‪ 178‬ܕܒܗ ܡܥܝܕܝܢ ܗܘܘ‪:‬‬ ‫̄‬ ‫)‪» (5:5a‬ܥܢܐ ܫܡܥܘܢ ܘܐܡܪ ܠܗ‪ .‬ܪܒܝ ܠܠܝܐ ܟܠܗ ܠܐܝܢ ܘܡܕܡ ܠܐ ܐܚܕܢ« ܗ‪ :‬ܗܟܢܐ‬ ‫̈‬ ‫ܢܒܝܐ ܒܥܡܐ ܐܝܣܪܠܝܐ܆ ܟܠܗ ܙܒܢܐ ܕܐܘܠܨܢܗܘܢ‪ .‬ܡܬܠ ܒܠܠܝܐ ܘܠܐ‬ ‫ܠܐܝܘ‬ ‫ܐܬܬܠܡܕܘ‪:‬‬ ‫)‪» (5:5b‬ܥܠ ܡܠܬܟ ܕܝܢ ܪܡܐ ܐܢܐ ܡܨܝܕܬܐ« ̄ܗ‪ :‬ܐܘܟܝܬ ܥܠ ܫܡܟ ܪܡܐ ܐܢܐ‬ ‫ܡܨܝܕܬܐ ܒܝܡܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܠܚܝܐ ܦܪܣܘ‬ ‫ܣܓܝܐܐ ܕܛܒ« ̄ܗ‪̇ :‬ܗܟܢܐ‬ ‫)‪» (5:6a‬ܘܟܕ ܗܕܐ ܥܒܕܘ ܚܒܫܘ ܢܘܢܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܗ ܥܡܡܐ ܣܓܝܐܐ ܕܛܒ‪ .‬ܒܗܕܐ ܗܟܝܠ‬ ‫ܣܒܪܬܗܘܢ ܘܨܕܘ ܐܘܟܝܬ ܬܠܡܕܘ‬ ‫̈‬ ‫̈‬ ‫ܬܕܡܘܪܬܐ ܕܨܝܕܐ ܨܕ ܐܢܘܢ ܡܫܝܚܐ ܠܬܠܡܝܕܐ ܐܝܟ ܕܨܕ ܐܢܘܢ ܡܓܘܫܐ ܒܟܘܟܒܐ‪:‬‬ ‫̈‬ ‫ܕܢܘܢܐ ܘܡܢ ܝܘܩܪܐ‬ ‫)‪» (5:6b‬ܘܡܨܛܪܝܐ ܗܘܬ ܡܨܝܕܬܗܘܢ« ̄ܗ‪ :‬ܡܢ ܣܓܝܐܘܬܐ‬ ‫ܕܝܠܗܘܢ‪.‬‬ ‫)‪» (5:7a‬ܘܐܡܪܘ ‪ 179‬ܠܚܒ�ܝܗܘܢ ܕܒܣܦܝܢܬܐ ܐܚܪܬܐ ܕܢܐܬܘܢ ܢܥܕܪܘܢ ܐܢܘܢ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܒܣܒܪܬܐ‪ .‬ܟܕ ܝܡܐ ̇ܗܘ܆‬ ‫ܗܠܝܢ ܐ̈ܪܙܐ ܛܥܝܢܝܢ ܗܘܘ܆ ܕܡܣܒ�ܢܐ ܕܥܕܪܘ ܐܢܘܢ‬ ‫̈‬ ‫ܣܦܝܢܐ‪ .‬ܛܘܦܣܐ ܕܓܙܘܪܬܐ ܘܥܘܪܠܘܬܐ‪.‬‬ ‫ܛܘܦܣܐ ܛܥܝܢ ܗܘܐ ܕܥܠܡܐ‪ .‬ܘܬܪܬܝܢ‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܕܐܬܬܨܝܕܘ ܒܣܒܪܬܐ‬ ‫ܘܢܘܢܐ ܐܪܙܐ‬ ‫ܘܡܨܝܕܬܐ‪ .‬ܐܪܙܐ ܕܣܒܪܬܐ‪.‬‬ ‫ܐܘܢܓܠܝܬܐ‪:‬‬ ‫̈‬ ‫ܐܢܝܢ ܣܦܝܢܐ ܬ̈ܪܬܝܗܝܢ ܐܝܟ ܕܩ�ܝܒܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܠܡܛܒܥ« ̄ܗ‪:‬‬ ‫)‪» (5:7b‬ܘܟܕ ܐܬܘ ܡܠܘ‬ ‫ܬܕܡܘܪܬܐ ܗܘܬ ܗܕܐ ܪܒܬܐ‪:‬‬ ‫)‪» (5:8‬ܟܕ ܚܙܐ ܕܝܢ ܫܡܥܘܢ ܟܐܦܐ ܢܦܠ ܩܕܡ ̈ܪܓܠܘܗܝ ܕܝܫܘܥ ܘܐܡܪ ܠܗ ܒܥܐ ܐܢܐ‬ ‫ܐܢܫܐ ܦ�ܘܫܐ ܟܕ ܡܬܒܝܢܝܢ ̇‬ ‫̈‬ ‫ܒܗ‬ ‫ܡܢܟ ܡܪܝ ܦܪܘܩ ܠܟ ܡܢܝ ܕܓܒܪܐ ܐܢܐ ܚܛܝܐ« ̄ܗ‪:‬‬ ‫̇‬ ‫ܒܡܚܝܠܘܬ ܟܝܢܐ ܐܢܫܝܐ ܡܫܬܐܠܝܢ ܡܢ ܩܪܝܒܘܬܐ ܕܐܠܗܐ‪ .‬ܒܗܝ ܕܝܕܥܝܢ ܕܣܓܝ ܪܡ‬ ‫‪.‬ܝܡܐ ‪. Harklean reads it as‬ܝܡܬܐ ‪It should be read according to the Peshitta as‬‬ ‫‪ in order to better fit both the meaning and the parallel sen‬ܡܐ ‪It should be read as‬‬‫‪tence regarding the Magi.‬‬ ‫‪.‬ܪܡܙܘ ‪179 In the Peshitta, it is‬‬ ‫‪177‬‬ ‫‪178‬‬

‫‪372‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܘܡܥܠܝ ܟܝܢܐ ‪ 180‬ܐܠܗܝܐ‪ .‬ܘܣܓܝ ܡܬܚܬܝ ܘܡܐܟ ܟܝܢܐ ܐܢܫܝܐ‪ .‬ܗܟܢܐ ܐܫܬܐܠ ܐܦ‬ ‫ܩܢܛܪܘܢܐ ܘܐܡܪ ܠܘܬ ܡܫܝܚܐ‪» .‬ܕܠܐ ܫܘܐ ܐܢܐ ܕܬܥܘܠ ܬܚܝܬ ܡܛܠܠܝ‪ «.‬ܘܐܦ ܡܢܘܚ‬ ‫̇ܗܟܢܐ ܐܡܪ ܠܐܢܬܬܗ »ܕܡܡܬ ܡܝܬܝܢܢ ܕܠܐܠܗܐ ܚܙܝܢ‪«.‬‬ ‫̈‬ ‫ܕܢܘܢܐ ܕܨܕܘ« ̄ܗ‪:‬‬ ‫)‪» (5:9‬ܬܡܗܐ ܓܝܪ ܐܚܕܗ ܗܘܐ ܘܠܟܠܗܘܢ ܕܥܡܗ ܥܠ ܨܝܕܐ ܗܘ‬ ‫ܡܛܠ ܕܬܕܡܘܪܬܐ ܪܒܬܐ ܗܘܬ‪̇ .‬‬ ‫ܒܗܝ ܕܟܕ ܟܠܗ ܠܠܝܐ ܠܐܝܘ ܘܡܕܡ ܠܐ ܨܕܘ܆ ܒܡܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܒܠܚܘܕ ܕܡܪܝܐ‪ .‬ܨܕܘ ܥܕܡܐ ܠܐܝܟܐ ܕܩ�ܝܒܢ ܗܘܝ ܣܦܝܢܬܐ ܠܡܛܒܥ ܡܛܠ ܝܘܩܪܐ‬ ‫̈‬ ‫ܕܢܘܢܐ‪.‬‬ ‫ܣܓܝܐܐ‬ ‫̈‬ ‫̈‬ ‫)‪» (5:10a‬ܗܟܘܬ ܕܝܢ ܐܦ ܠܝܥܩܘܒ ܘܠܝܘܚܢܢ ܒܢܝ ܙܒܕܝ ܕܐܝܬܝܗܘܢ ܗܘܘ ܫܘܬܦܐ‬ ‫ܕܫܡܥܘܢ« ܗܢܘ‪ :‬ܐܚܕ ܐܢܘܢ ܬܡܗܐ‪ .‬ܐܟܡܐ ܕܐܚܕܗ ܗܘܐ ܠܫܡܥܘܢ‪.‬‬ ‫)‪» (5:10b‬ܐܡܪ ܕܝܢ ܝܫܘܥ ܠܫܡܥܘܢ ܠܐ ܬܕܚܠ« ̄ܗ‪ :‬ܥܡ ܬܘܗܬܐ ܐܦ ܕܚܠܬܐ ܢܦܠܬ‬ ‫ܥܠܘܗܝ ܕܫܡܥܘܢ‪ .‬ܘܥܠ ̇ܗܝ ܐܡܪ ܡܪܢ »ܕܠܐ ܬܕܚܠ‪«.‬‬ ‫ܒܢܝ ܐܢܫܐ ܬܗܘܐ ܨܐܕ ̈‬ ‫)‪» (5:10c‬ܡܢ ܗܫܐ ̈‬ ‫ܠܚܝܐ« ̄ܗ‪ :‬ܐܟܙܢܐ ܕܒܝܕ ܡܨܝܕܬܐ ܨܕܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ‪ .‬ܗܟܢܐ ܒܝܕ ܐܬܘܬܐ ܘܬܕܡ�ܬܐ ܕܥܒܕ ܐܢܬ܇ ܘܒܝܕ ܣܒܪܬܐ ܕܡܟܪܙ‬ ‫ܢܘܢܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܐܝܬܝܗ‪̈ .‬‬ ‫ܕܢܦܫܬܗܘܢ‪ .‬ܗܟܢܐ ܘܟܠܗܘܢ‬ ‫ܚܝܐ‬ ‫ܒܢܝܢܫܐ ܠܘܬ ܗܝܡܢܘܬܐ‪.‬‬ ‫ܐܢܬ‪ .‬ܨܐܕ ܐܢܬ‬ ‫̈‬ ‫ܫܠܝܚܐ ܚܒ�ܝܟ‪.‬‬ ‫)‪» (5:11b‬ܘܫܒܩܘ ܟܠ ܡܕܡ ܘܐܬܘ ܒܬܪܗ« ̄ܗ‪ :‬ܡܢ ̇ܗܝ ܕܫܒܩܘ ܡܨܝܕܬܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܣܝܡܬܐ ̈ܪܘܪܒܬܐ ܕܕܗܒܐ‬ ‫ܘܣܦܝܢܬܗܘܢ ܘܐܙܠܘ ܒܬܪܗ܆ ܝܕܝܥܝܢ ܕܐܠܘ ܩܢܝܢ ܗܘܘ‬ ‫ܘܕܣܐܡܐ ܗܟܢܐ ܫܒܩܝܢ ܗܘܘ ܠܗܝܢ‪:‬‬ ‫̈‬ ‫ܒܝܘܡܬܐ ̇ܗܢܘܢ܆ ܘܢܦܩ ܝܫܘܥ ܠܛܘܪܐ ܠܡܨܠܝܘ ܘܬܡܢ ܐܓܗ‬ ‫)‪» (6:12‬ܗܘܐ ܕܝܢ‬ ‫̈‬ ‫̄‬ ‫ܗܘܐ ܒܨܠܘܬܐ ܕܐܠܗܐ« ܗ‪ :‬ܕܡܛܠ ܡܢܐ ܨܠܝ܆ ܟܕ ܡܩܒܠܢܐ ܗܘ ܕܨܠܘܬܐ‪ .‬ܐܡܪܢܢ‬ ‫ܒܦܘܫܩܐ ܕܐܘܢܓܠܝܘܢ ܕܡܬܝ‪̇ .‬ܗܝ ܕܝܢ ܕܐܓܗ‪ .‬ܕܐܓܪ ܒܨܠܘܬܐ ܥܕܡܐ ܕܢܓܗܬ‬ ‫̇‬ ‫ܐܝܬܝܗ‪:‬‬

‫‪.‬ܟܝܢ̈ܐ ‪Written‬‬

‫‪180‬‬

‫‪373‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܫܒܥܐ[‬ ‫̈‬ ‫̇‬ ‫)‪» (7:11–12a‬ܘܗܘܐ ܠܝܘܡܐ ܕܒܬܪܗ ܐܙܠ ܗܘܐ ܠܡܕܢܝܬܐ ܕܫܡܗ ܢܐܝܢ ܘܬܠܡܝܕܘܗܝ‬ ‫ܥܡܗ ܘܟܢܫܐ ܣܓܝܐܐ‪ .‬ܘܟܕ ܩܪܒ ܠܬܪܥܐ ܕܡܕܝܢܬܐ« ̄ܗ‪ :‬ܒܬܪܥܐ ܕܝܢ ܕܡܕܝܢܬܐ‬ ‫̈‬ ‫̇‬ ‫ܕܥܢܐ‪ .‬ܐܝܟ ܕܗܘ‬ ‫ܬܪܥܗ‬ ‫ܦܓܥ ܒܗ ܘܠܘ ܒܕܘܟܬܐ ܐܚܪܬܐ‪ .‬ܡܛܠ ܕܗܘ ܐܝܬܘܗܝ‬ ‫ܐܡܪ‪.‬‬

‫)‪» (7:12b‬ܚܙܐ ܟܕ ܡܠܘܝܢ ܡܝܬܐ‪ .‬ܕܝܚܝܕܝܐ ܗܘܐ ܠܐܡܗ‪ .‬ܘܗܝ ܐܡܗ ܐܪܡܠܬܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ‬ ‫ܗܘܬ« ̄ܗ‪ :‬ܫܘܐ ܠܚܘܣܢܐ ] ‪ 181 [+‬ܗܢܐ ܡܝܬܐ‪ .‬ܡܛܠ‬ ‫ܩܘܡܬܗ ܥܠܝܡܐ ܗܘܐ ܓܝܪ )‪] (fol. 55v‬ܒܙܢܐ[ ܕܗܒܒܐ ܕܫܦܝܪ ܡܗܒܒ ܗܘܐ ܘܡܟܝܠ‬ ‫ܡܢ ܪܘܚܐ ܒܥܪܝܪܝܬܐ ܐܫܬܩܦ ܗܟܢܐ ܐܦ ܗܘ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܡܛܠ ܕܝܚܝܕܝܐ ܗܘܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ‪.‬‬ ‫ܠܐܡܗ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܐܡܗ ܐܪܡܠܬܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܚܙܗ ܓܝܪ ܝܫܘܥ ܘܐܬܪܚܡ‬ ‫ܥܡܗ‪.‬‬ ‫ܕܒܢܝ ܡܕܝܢܬܐ‬ ‫)‪» (7:12c–13a‬ܘܟܢܫܐ ܣܓܝܐܐ‬ ‫ܕܐܝܬܝܗ ܗܘܬ ܐܪܡܠܬܐ‪ .‬ܘܡܛܠ ܕܝܚܝܕܝܐ ܗܘܐ ̇‬ ‫̇‬ ‫̇‬ ‫ܠܗ‪ .‬ܘܥܠ ̇ܗܝ‬ ‫ܥܠܝܗ« ̄ܗ‪ :‬ܡܛܠ‬ ‫ܐܬܪܚܡ ܥܠܝܗ‪̇:‬‬ ‫̇‬ ‫)‪» (7:13b‬ܘܐܡܪ ̇‬ ‫ܠܒܟܝܗ ܒܝܕ ܩܝܡܬܐ‬ ‫ܠܗ ܠܐ ܬܒܟܝܢ« ̄ܗ‪ :‬ܡܛܠ ܕܥܬܝܕ ܕܢܥܒܪ‬ ‫̇‬ ‫̇‬ ‫ܕܡܫܟܢ ܠܗ ܠܛܠܝܐ‪ .‬ܥܠ ܗܝ ܐܡܪ ܠܗ ܠܐ ܬܒܟܝܢ‪:‬‬ ‫)‪» (7:14a‬ܘܐܙܠ ܩܪܒ ܠܥܪܣܗ ̇‬ ‫ܘܗܢܘܢ ܕܫܩܠܝܢ ܗܘܘ ܠܗ ܩܡܘ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܩܪܒ‬ ‫ܠܥܪܣܐ‪ .‬ܐܝܟܢܐ ܕܢܩܘܡܘܢ ܐܝܠܝܢ ܕܫܩܠܝܢ ܗܘܘ ܠܗ‪̇.‬‬ ‫)‪» (7:14b‬ܘܐܡܪ ܥܠܝܡܐ ܠܟ ܐܡܪ ܐܢܐ ܩܘܡ« ̄ܗ‪ :‬ܠܘ ܒܨܠܘܬܐ ܐܩܝܡܗ ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܡܝܬܐ‪ .‬ܘܒܪ ܫܥܬܗ ܕܦܩܕ ܠܗ‪.‬‬ ‫ܕܚܝܐ‬ ‫ܢܒܝܐ‪ .‬ܐܠܐ ܒܦܘܩܕܢܐ‪ .‬ܐܝܟ ܡܪܐ‬ ‫ܚܕ ܡܢ‬ ‫ܐܫܬܡܥ ܐܝܟ ܥܒܕܐ‪:‬‬ ‫)‪» (7:15‬ܘܝܬܒ ܗܘ ܡܝܬܐ‪ .‬ܘܫܪܝ ܠܡܡܠܠܘ ܘܝܗܒܗ ܠܐܡܗ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܡܠܠ‪.‬‬ ‫ܐܝܟܢܐ ܕܠܐ ܢܣܬܒܪ ܛܘܟܢܐ ‪ 182‬ܡܕܡ ܐܬܥܒܕ ܠܗ ܠܦܓܪܐ܇ ܘܠܘ ܢܦܫܐ ܗܦܟܬ ܠܗ‪.‬‬ ‫ܦܓܪܐ ܕܝܢ ܕܠܐ ܢܦܫܐ‪ .‬ܠܐ ܣܟ ܡܡܠܠ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܝܗܒܗ ܠܐܡܗ‪ .‬ܠܐ ܓܝܪ‬ ‫̇‬ ‫ܠܒܝܬܗ ܐܠܘ ܠܐ ܚܝܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܡܪܝ ܐܦܪܝܡ ܕܝܢ ܐܡܪ‪.‬‬ ‫ܡܘܒܠܐ ܗܘܬ ܡܝܬܐ‬ ‫ܒܚܕ ܡܢ ܡܕ̈ܪܫܘܗܝ ܕܗܘ ܡܐ ܕܡܠܠ ܥܠܝܡܐ ܗܘ܆ ܗܢܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܕܟܕ ܫܐܠܘܗܝ‬ ‫̈‬ ‫ܟܢܫܐ ܕܐܝܟܢܐ ܐܬܢܚܡܬ‪ .‬ܡܠܠ ܥܡܗܘܢ ܘܐܡܪ‪ .‬ܕܐܝܟ ܕܡܢ ܫܢܬܐ ܢܕܬ‬ ‫ܘܐܬܬܥܝܪܬ‪ .‬ܪܒ ܗܘ ܓܝܪ ܣܒܪܐ ܕܩܝܡܬܐ ܕܒܝܕ ܗܢܐ ܥܠܝܡܐ ܚܘܝ ܠܢ ܡܪܝܐ‪ .‬ܐܦ‬ ‫̈‬ ‫ܘܫܠܕܝܗܘܢ ̈‬ ‫ܐܫܥܝܐ ܐܬܢܒܝ ܬܘܒ܆ ܕܢܚܘܢ ̈‬ ‫ܢܩܘܡܢ‪ .‬ܘܐܦ ܕܘܝܕ ܐܡܪ‪.‬‬ ‫ܡܝܬܝܟ ܡܪܝܐ‪.‬‬ ‫ܡܫܕܪ ܐܢܬ ܪܘܚܟ ܘܡܬܒܪܝܢ‪:‬‬ ‫̈‬ ‫ܠܐܢܫܐ ܟܠܗܘܢ« ̄ܗ‪ :‬ܡܛܠ ܕܚܙܘ ܡܝܬܐ ܕܩܡ‪ .‬ܡܢܫܠܝ‬ ‫)‪» (7:16a‬ܘܐܚܕܬ ܕܚܠܬܐ‬ ‫̇‬ ‫ܒܡܠܬܗ ܒܠܚܘܕ ܕܝܫܘܥ܆ ܥܠ ܗܝ ܕܚܠܘ‪:‬‬ ‫)‪» (7:16b‬ܘܡܫܒܚܝܢ ܗܘܘ ܠܐܠܗܐ ܘܐܡܪܝܢ‪ .‬ܕܢܒܝܐ ܪܒܐ ܩܡ ܒܢ ܘܣܥܪ ܐܠܗܐ‬ ‫̈‬ ‫ܐܢܫܐ‪ .‬ܕܪܘ̈ܪܒܬܐ ܡܬܪܥܝܢ ܗܘܘ ܥܠ ܡܫܝܚܐ‪.‬‬ ‫ܠܥܡܗ« ̄ܗ‪ :‬ܘܟܕ ܣܒܪܝܢ ܗܘܘ ̇ܗܢܘܢ‬

‫‪181 The sentence without this word is complete. I think the scribe himself erased it as a‬‬ ‫‪scribal error.‬‬ ‫‪ “the blessed one,” which cannot be appli‬ܛܘܒܢܐ ‪182 Due to scribal error, it was written‬‬‫‪cable in this context.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܣܓܝ ܚܣܝܪܝܢ ܗܘܘ ܥܕܟܝܠ ܡܢ ̇ܗܝ ܕܘܠܝܐ‪ .‬ܐܟܡܐ ܕܐܝܬ ܦܘܪܫܢܐ ܒܝܬ ܐܠܗܐ ܠܢܒܝܐ‪.‬‬ ‫ܟܕ ܓܝܪ ܐܠܗܐ ܒܟܝܢܐ ܐܝܬܘܗܝ ܡܫܝܚܐ‪̇ .‬ܗܢܘܢ ܢܒܝܐ ܐܣܒܪܘ ܥܠܘܗܝ ܕܐܝܬܘܗܝ‪:‬‬ ‫̇‬ ‫ܒܟܠܗ ܝܗܘܕ« ̄ܗ‪ :‬ܚܕܐ ܡܠܬܐ‪̇ .‬ܗܝ ܕܦܩܕ‬ ‫)‪» (7:17a‬ܘܢܦܩܬ ܡܠܬܐ ܗܕܐ ܥܠܘܗܝ‬ ‫ܒܡܠܬܐ ܒܠܚܘܕ ܠܥܠܝܡܐ ܕܡܝܝܬ ܗܘܐ ܘܐܬܢܚܡ ܘܩܡ ܒܢܐܝܢ ܡܕܝܢܬܐ‪.‬‬ ‫)‪» (7:17b‬ܘܒܟܠܗ ܐܬܪܐ ܕܚܕ̈ܪܝܗܘܢ« ̄ܗ‪ :‬ܕܐܦ ܘܐܬ̈ܪܘܬܐ ܕܚܕ̈ܪܝ ܢܐܝܢ ܡܕܝܢܬܐ‪.‬‬ ‫ܢܦܩܬ ̇ܗܝ ܡܠܬܐ ܕܦܩܕ ̇‬ ‫ܒܗ ܠܡܝܬܐ ܘܚܝܐ‪.‬‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ ܗܠܝܢ ܟܠܗܝܢ‪ .‬ܘܩܪܐ ܝܘܚܢܢ ܠܬ̈ܪܝܢ ܡܢ‬ ‫)‪» (7:18–19‬ܘܐܫܬܥܝܘ ܠܝܘܚܢܢ‬ ‫̈‬ ‫̇‬ ‫ܗܘ ܗܘ ܕܐܬܐ‪ .‬ܐܘ ܐܚܪܝܢ ܗܘ‬ ‫ܬܠܡܝܕܘܗܝ܆ ܘܫܕܪ ܐܢܘܢ ܠܘܬ ܝܫܘܥ܆ ܘܐܡܪ‪ .‬ܐܢܬ ܼ‬ ‫̄‬ ‫̇‬ ‫̈‬ ‫ܡܣܟܝܢܢ ܗ‪ :‬ܠܗܢܐ ܫܪܒܐ ܘܠܗܘ ܕܒܬܪܗ ܡܠܠ ܝܫܘܥ ܥܡ ܟܢܫܐ ܡܛܠ ܝܘܚܢܢ܆ ܦܫܩܢܢ‬ ‫ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ‪:‬‬ ‫̄‬ ‫)‪» (7:36a‬ܐܬܐ ܕܝܢ ܒܥܐ ܡܢܗ ܚܕ ܡܢ ܦ�ܝܫܐ ܕܢܠܥܣ ܥܡܗ« ܗ‪ :‬ܦ�ܝܫܐ ܗܟܝܠ‬ ‫̈‬ ‫̈‬ ‫ܘܡܫܩܠܐ ܘ̈ܪܚܡܝ ܫܘܒܚܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܐܠܐ ܡܛܠ ܡܢܐ ܩܪܝܗܝ ܗܢܐ‬ ‫ܚܣܡܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܟܕ ܓܝܪ ܚܙܝܗܝ‬ ‫ܦܪܝܫܐ ܠܡܫܝܚܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܐܝܟܢܐ ܕܢܨܝܕ ‪ 183‬ܒܗ ܫܘܒܚܐ ܡܢ‬ ‫̈‬ ‫ܟܢܫܐ‪ .‬ܘܡܩܠܣܝܢ ܠܗ܆ ܡܛܠ ܬܕܡ�ܬܐ ܕܣܥܪ ܗܘܐ‬ ‫ܠܡܫܝܚܐ ܕܐܚܝܕܝܢ ܗܘܘ‬ ‫̈‬ ‫ܘܡܠܦܢܘܬܐ ܕܡܠܦ܆ ܩܪܝܗܝ ܕܢܠܥܣ ܠܚܡܐ ܒܒܝܬܗ‪ .‬ܐܝܟܢܐ ܕܢܫܬܒܚ ܡܢ ܒܢܝܢܫܐ‬ ‫ܒܗܕܐ‪.‬‬ ‫ܘܐܝܕܐ ܡܣܒܪܢܘܬܐ ܐܝܬ ܗܘܐ ܠܗ ܥܠܘܗܝ ܟܕ ܩܪܝܗܝ‪ .‬ܘܐܡܪܝܢܢ܆ ܕܢܒܝܐ ܡܣܒܪ‬ ‫ܗܘܐ ܕܐܝܬܘܗܝ܇ ܘܐܝܟ ܕܠܢܒܝܐ ܩܪܝܗܝ ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܟܕ ܓܫܦܬ ܒܗ ̇ܗܝ‬ ‫ܚܛܝܬܐ‪ .‬ܐܡܪ ܗܢܐ ܦܪܝܫܐ‪ .‬ܕܐܠܘ ܢܒܝܐ ܐܝܬܘܗܝ ܗܘܐ ܗܢܐ܇ܢܕܥ ܗܘܐ ܕܡܢ ܗܝ‬ ‫̇‬ ‫ܛܒܗ‪:‬‬ ‫ܘܡܐ‬ ‫)‪» (7:36b‬ܘܥܠ ܠܒܝܬܗ ܕܦܪܝܫܐ ܗܘ ܘܐܣܬܡܟ« ̄ܗ‪ :‬ܘܡܛܠ ܡܢܐ ܐܙܠ ܡܫܝܚܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆ ܐܝܟܢܐ ܕܠܐ ܢܣܬܒܪ‬ ‫ܥܡܗ ܘܐܟܠ ܠܚܡܗ‪ .‬ܘܐܡܪܝܢܢ܇ ܡܛܠ‬ ‫ܕܡܛܠ ܡܫܩܠܘܬܐ ܘܪܡܘܬܐ ܡܫܬܐܠ ܕܠܐ ܢܐܙܠ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܐܝܟܢܐ ܕܢܗܘܐ‬ ‫̈‬ ‫ܡܣܟܢܐ ܡܬܩܪܝܢ܆ ܢܫܦܘܢ ܘܢܐܙܠܘܢ‬ ‫ܕܡܘܬܐ )‪ (fol. 56r‬ܘܬܦܢܟܐ ܠܥܬܝ�ܐ‪ .‬ܕܟܕ ܡܢ‬ ‫ܥܡܗܘܢ ܘܢܐܟܠܘܢ ܠܚܡܐ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܐܫܦ ܘܐܙܠ‬ ‫ܒܒܬܝܗܘܢ‪ .‬ܐܢܓܝܪ ܗܘ ܟܕ ܡܪܐ ܗܘ‬ ‫̈‬ ‫ܥܡܗܘܢ ܟܕ ܩܪܐܘܗܝ܆ ܚܕ ܟܡܐ ܙܕܩ ܠܥܬܝ�ܐ ܕܢܫܦܘܢ‪ .‬ܘܢܐܙܠܘܢ ܥܡ ܡܣܟܢܐ‪ .‬ܕܫܘܝܢ‬ ‫̈‬ ‫ܕܘܠܝܢ‪ .‬ܐܝܟ ܕܥܒܕ ܟܕ‬ ‫ܠܗܘܢ ܒܟܝܢܐ‪ .‬ܕܬܠܬ ܕܝܢ ܐܙܠ ܥܡܗ܆ ܐܝܟܢܐ ܕܢܠܦܝܘܗܝ ܐܝܠܝܢ‬ ‫̈‬ ‫ܐܙܠ ܥܡ ܗܘ ܦܪܝܫܐ ܐܚܪܢܐ ܕܛܟܣ ̇‬ ‫ܠܗܢܘܢ ܕܡܓܒܝܢ ܗܘܘ ܠܪܝܫ ܣܡܟܐ‪ .‬ܟܕ ܡܬܩܪܝܢ‬ ‫̈‬ ‫ܠܟܢܫܐ ܘܢܘܬܪ ܐܢܘܢ‪.‬‬ ‫ܗܘܘ‪ .‬ܕܐܪܒܥ ܬܘܒ ܐܙܠ ܥܡܗ܆ ܐܝܟܢܐ ܕܢܣܪܚ ܡܠܦܢܘܬܐ‬ ‫̈‬ ‫ܟܢܫܐ ܕܡܢ ܐܢܫ ܡܬܩܪܐ ܗܘܐ ܠܘܬܗ ܡܬܟܢܫܝܢ ܗܘܘ‬ ‫ܐܦ ܓܝܪ ܟܕ ܫܡܥܝܢ ܗܘܘ‬ ‫ܕܢܫܡܥܘܢ ܡܠܦܢܘܬܗ‪ ..‬ܕܚܡܫ ܕܝܢ ܬܘܒ܆ ܐܝܟܢܐ ܕܡܛܠ ܪܚܡܬ ܐܢܫܘܬܗ ܗܘܐ‬ ‫ܒܪܢܫܐ‪ .‬ܗܘܝܐ ܡܛܠ ܪܚܡܬ ܐܢܫܘܬܗ ܐܬܡܟܟ ܘܐܙܠ ܥܡ ܦܪܝܫܐ ܟܕ ܩܪܝܗܝ܆ ܕܫܬ‬ ‫ܕܝܢ ܬܘܒ܆ ܐܙܠ ܠܘܬ ܦ�ܝܫܐ ܕܩܪܐܘܗܝ܆ ܐܝܟܢܐ ܕܢܪܘܚ ܠܚܣܡܗܘܢ ܐܦ ܠܪܘܓܙܗܘܢ܆‬ ‫̈‬ ‫̈‬ ‫ܚܟܝܡܐ܇ ܐܙܠܝܢ ܠܘܬ ܟ�ܝܗܐ ܕܢܐܣܘܢ ܐܢܘܢ܆‬ ‫ܕܐܣܘܬܐ‬ ‫ܘܢܪܬܐ ܐܢܘܢ‪ .‬ܐܟܙܢܐ ܓܝܪ‬ ‫ܗܟܢܐ ܘܗܘ ܐܙܠ ܗܘܐ ܠܘܬ ܦ�ܝܫܐ ܕܟܪܝܗܝܢ ܗܘܘ ܒܩܛܠܐ ܕܥܠܘܗܝ‪ .‬ܕܢܐܣܐ ܐܢܘܢ‪:‬‬ ‫)‪» (7:37a‬ܘܐܢܬܬ ܚܛܝܬܐ ܐܝܬ ܗܘܐ ܒܡܕܝܢܬܐ ̇ܗܝ‪ .‬ܘܕܟܕ ܫܡܥܬ ܕܒܒܝܬܗ ܕܦܪܝܫܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ‪ .‬ܠܐ‬ ‫̇ܗܘ ܣܡܝܟ« ̄ܗ‪ :‬ܚܙܝ ܓܝܪ ܠܗܕܐ ܐܢܬܬܐ‪ .‬ܘܟܕ ܛܒ ܚܛܝܬܐ‬ ‫‪.‬ܕܢܨܝܢ ‪Due to scribal error, it was written‬‬

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‫‪375‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܛܥܬܗ ܐܘܪܚܐ ܕܬܝܒܘܬܐ ܘܕܦܘܪܩܢܐ܇ ܟܕ ܨܒܬ ܕܬܪܕܐ ܘܬܐܙܠ ̇‬ ‫̇‬ ‫ܒܗ‪ .‬ܗܟܢܐ ܘܟܠ‬ ‫̇‬ ‫ܚܛܝܐ ܐܢ ܨܒܐ ܒܬܝܒܘܬܐ܆ ܡܫܟܚ ܠܗ ܘܡܬܩܒܠ ܐܢ ܬܐܒ ܐܟܡܐ ܕܙܕܩ ܠܗ‬ ‫ܕܢܬܘܒ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܫܝܫܬܐ ܡܕܡ ̇ܗܝ‬ ‫)‪» (7:37b‬ܢܣܒܬ ܫܛܝܦܬܐ ܕܒܣܡܐ« ̄ܗ‪ :‬ܫܛܝܦܬܐ ܗܟܝܠ‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ ܒܣܬܐ ܡܕܡ‪.‬‬ ‫ܦܘܡܗ‪ .‬ܐܘ ܫܛܝܦܬܐ‬ ‫ܕܫܛܝܦ‬ ‫)‪» (7:38a‬ܘܩܡܬ ܒܣܬܪܗ ܠܘܬ ̈ܪܓܠܘܗܝ ܘܒܟܝܐ ܗܘܬ« ̄ܗ‪ :‬ܟܕ ܗܘ ܓܝܪ ܕܒܥܐ‬ ‫ܥܠܬܐ ܡܢ ܐܢܫ ܩܕܡܘܗܝ‪ .‬ܩܐܡ‪ .‬ܗܕܐ ܡܛܠ ܡܢܐ ܩܡܬ ܡܢ ܒܣܬܪܗ‪ .‬ܘܐܡܪܝܢܢ‪.‬‬ ‫ܡܛܠ ܕܡܬܟܚܕܐ ܗܘܬ ܘܚܢܓܐ ܡܢܗ ܘܦܠܓܐ ܠܗ ܐܝܩܪܐ‪ .‬ܠܐ ܡܡܪܚܐ ܗܘܬ ܕܬܩܘܡ‬ ‫ܩܕܡܘܗܝ‪ .‬ܘܐܢ ܒܣܬܪܗ ܩܡܬ‪ .‬ܐܝܟܢܐ ܡܨܝܐ ܗܘܬ ܕܠܘܬ ̈ܪܓܠܘܗܝ ܬܩܘܡ ܐܝܟ‬ ‫ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ‪ .‬ܗܘ ܓܝܪ ܕܝܬܝܒ ܘܩܐܡ ܐܢܬ ܒܣܬܪܗ‪ .‬ܠܐ ܡܨܝܐ ܠܟ ܕܬܩܘܡ‬ ‫ܘܦܫܝܛܢ ̈‬ ‫̈‬ ‫ܗܘܝ ̈ܪܓܠܘܗܝ ܩܠܝܠ‪ .‬ܘܥܠ ̇ܗܝ‬ ‫ܠܘܬ ̈ܪܓܠܘܗܝ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܡܓܢܐ ܓܢܐ ܗܘܐ‬ ‫̈‬ ‫ܟܕ ܩܡܬ ܒܣܬܪܗ‪ .‬ܠܘܬ ̈ܪܓܠܘܗܝ ܩܡܬ‪ .‬ܗܘ ܕܝܢ ܕܓܢܐ ܘܦܫܝܛܢ ̈ܪܓܠܘܗܝ܆ ܡܨܝܐ ܠܐܢܫ‬ ‫ܕܢܩܘܡ ܒܣܬܪܗ ܠܘܬ ̈ܪܓܠܘܗܝ‪ .‬ܡܛܠ ܬܠܬ ܗܟܝܠ ̈‬ ‫ܥܠܠܬܐ ܒܟܝܐ ܗܘܬ‪ .‬ܚܕܐ ܡܢ ܡܛܠ‬ ‫̈‬ ‫ܒܗܝ ܕܐܝܬ ܗܘܐ ̇‬ ‫ܕܕܚܠܐ ܗܘܬ ܡܢܗ‪̇ .‬‬ ‫ܚܛܗܐ‪ .‬ܘܝܕܥܐ ܗܘܬ ܕܝܕܥ ܠܗܘܢ܆ ܡܛܠ‬ ‫ܠܗ‬ ‫̈‬ ‫ܕܡܦܣܐ ܗܘܬ ܒܗ ܕܝܕܥ ܟܣܝܬܐ ܗܘ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܒܟܝܐ ܗܘܬ܆ ܡܛܠ ܕܐܬܬܘܝܬ‬ ‫ܥܠ ܐܝܠܝܢ ܕܣܥܪܬ‪ .‬ܕܬܠܬ ܕܝܢ ܒܟܝܐ ܗܘܬ܆ ܐܝܟܢܐ ܕܢܫܒܘܩ ̇‬ ‫̈‬ ‫ܚܘܒܝ ̇ܗ‪:‬‬ ‫ܠܗ‬ ‫)‪» (7:38b‬ܘܫܪܝܬ ̈‬ ‫̇‬ ‫̇‬ ‫ܕܪܝܫܗ ܡܫܘܝܐ ܠܗܝܢ« ̄ܗ‪:‬‬ ‫ܡܥܝܗ ܡܨܒܥܐ ̈ܪܓܠܘܗܝ܆ ܒܣܥܪܐ‬ ‫ܒܕ‬ ‫̇‬ ‫̇‬ ‫ܕܡܫܘܝܐ ܠܗܝܢ܆ ܕܡܫܦܪܐ ‪ 184‬ܠܗܝܢ ܐܝܬܝܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ ܕܒܚܪܩܠܝܐ ܚܠܦ‬ ‫ܡܫܘܝܐ ܠܗܝܢ܆ ܡܫܦܪܐ ‪ 185‬ܠܗܝܢ ܟܬܝܒ‪ .‬ܝܕܝܥܐ ܕܝܢ ܬܘܒ ܡܢ ̇ܗܝ ܕܟܕ ܡܨܒܥܐ ܗܘܬ‬ ‫ܢܝܗ܇ ܘܚܙܝܐ ܗܘܬ ܠ�ܓܠܘܗܝ ̈‬ ‫ܠ�ܓܠܘܗܝ ̈‬ ‫ܕܢܦܠܢ ̈‬ ‫ܥܝ ̇‬ ‫̈‬ ‫ܒܕܡܥܐ ܕܡܢ ̈‬ ‫ܕܡܥܝ ̇ܗ ܥܠܝܗܝܢ܆‬ ‫ܗܘܝ‬ ‫̇‬ ‫ܡܟܦܪܐ ܗܘܬ ܠܗܝܢ܆ ܒܣܥܪܐ ܕܪܝܫܗ‪ .‬ܐܝܟܢܐ ܕܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ ܐܡܪ ܡܛܠ‬ ‫̈‬ ‫ܕܬܠܡܝܕܘܗܝ܆ ܡܫܘܐ ܗܘܐ ܠܗܝܢ ܒܣܕܘܢܐ‪̄ .‬ܗ‪ :‬ܡܟܦܪ‬ ‫ܡܫܝܚܐ‪ .‬ܕܟܕ ܡܫܝܓ ܗܘܐ ̈ܪܓܠܐ‬ ‫̇‬ ‫ܗܘܐ ܠܗܝܢ‪ .‬ܬܘܒ ܕܝܢ ܡܟܦܪܐ ܗܘܬ ܠ�ܓܠܘܗܝ ܒܣܥܪܗ܆ ܐܝܟܢܐ ܕܬܬܩܕܫ ܒܗ ܘܬܣܒ‬ ‫ܡܢܗ ܚܢܢܐ‪:‬‬ ‫)‪» (7:38c‬ܘܡܢܫܩܐ ܗܘܬ ̈ܪܓܠܘܗܝ ܘܡܫܚܐ ܒܣܡܐ« ̄ܗ‪ :‬ܡܛܠ ܕܡܚܒܐ ܗܘܬ ܠܗ܆‬ ‫ܡܢܫܩܐ ܗܘܬ ̈ܪܓܠܘܗܝ‪ .‬ܬܠܬ ܓܝܪ ܩܢܝܐ ܗܘܬ ܠܘܬܗ‪ .‬ܚܕܐ ܡܢ‪ .‬ܕܡܗܝܡܢܐ ܗܘܬ ܒܗ‪.‬‬ ‫ܕܬܪܬܝܢ ܓܝܪ܆ ܕܚܠܐ ܗܘܬ ܡܢܗ‪ .‬ܕܬܠܬ ܕܡܚܒܐ ܗܘܬ ܠܗ‪ .‬ܘܝܕܝܥܐ ܡܢ ܕܡܗܝܡܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܕܚܛܗܐ‪ .‬ܝܕܝܥܐ ܗܘܬ ܓܝܪ‬ ‫ܕܚܘܒܐ‬ ‫ܗܘܬ ܒܗ‪ .‬ܡܢ ̇ܗܝ ܕܫܐܠܐ ܗܘܬ ܡܢܗ ܚܘܣܝܐ‬ ‫̇‬ ‫ܕܕܚܠܐ ܗܘܬ ܡܢܗ܆ ܡܢ ̇ܗܝ ܕܒܟܝܐ ܗܘܬ‪ .‬ܝܕܝܥܐ ܕܝܢ ܕܡܚܒܐ ܗܘܬ ܠܗ‪ .‬ܡܢ ܗܝ‬ ‫ܕܡܢܫܩܐ ܗܘܬ ̈ܪܓܠܘܗܝ )‪ (fol. 56v‬ܘܡܫܚܐ ܗܘܬ ܠܗ]ܝܢ[ ܡܫܚܐ ܡܒܣܡܐ܆ ܒܣܡܐ‬ ‫ܗܟܝܠ܆ ܠܡܫܚܐ ܡܒܣܡܐ ܩܪܐ ܐܘܢܓܠܝܣܛܐ ܡܛܠ ܬܪܬܝܢ ܓܝܪ ̈‬ ‫ܥܠܠܬܐ ܡܫܚܬܗ‬ ‫ܡܫܚܐ ܡܒܣܡܐ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܡܚܒܐ ܗܘܬ ܠܗ‪ .‬ܘܟܕ ܨܒܬ ܕܬܦܠܘܓ ܠܗ‬ ‫ܐܝܩܪܐ ܡܫܚܬܗ ܒܡܫܚܐ ܡܒܣܡܐ ܘܗܢܝ ܪܝܚܐ‪ .‬ܐܝܟ ܥܝܕܐ ܕܐܝܬ ̇‬ ‫ܠܗܢܘܢ ܕܩܪܝܢ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܠܫܪܘܬܐ ܘܡܢ ܒܬܪ ܕܐܟܠܝܢ ܘܡܫܝܓܝܢ܆ ܡܫܚܝܢ ܠܗܘܢ ܡܫܚܐ ܡܒܣܡܐ‪.‬‬ ‫ܕܬܪܬܝܢ ܕܝܢ ܕܥܝܕܐ ܐܝܬ ܗܘܐ ܗܝܕܝܟ܆ ܕܠܡܕܡ ܕܐܝܬܘܗܝ ܩܕܝܫܐ܆ ܘܐܠܗܝܐ܆ ܡܫܚܝܢ‬ ‫̈‬ ‫̈‬ ‫ܘܟܗܢܐ܆ ܡܫܚܐ ܡܬܡܫܚܝܢ ܗܘܘ ܒܝܘܡܐ‬ ‫ܡܠܟܐ‬ ‫ܗܘܘ ܠܗ ܡܫܚܐ‪ .‬ܗܐ ܓܝܪ‬ ‫ܕܡܬܟܗܢܝܢ ܗܘܘ ܘܡܬܬܡܠܟܝܢ ܗܘܘ‪ .‬ܗܟܢܐ ܐܦ ܗܕܐ ܐܢܬܬܐ ܡܫܚܬܗ ܠܝܫܘܥ‬ ‫‪.‬ܡܟܦܪܐ ‪Most likely it is a scribal confusion with the word‬‬ ‫‪.‬ܡܫܦܪܐ ‪ not‬ܡܟܦܪܐ ‪The Harklean version reads‬‬

‫‪184‬‬ ‫‪185‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪376‬‬

‫ܒܡܫܚܐ ܐܝܟ ܕܠܩܕܝܫܐ ܘܐܠܗܝܐ ܐܘܟܝܬ ܠܐܠܗܐ ܕܐܬܒܪܢܫ‪.‬‬ ‫ܡܛܠ ܬܪܬܝܢ ܩܒܠ ܥܠܘܗܝ ܕܢܬܡܫܚ ܒܡܫܚܐ ܚܕܐ ܡܢ܆ ܐܝܟܢܐ ܕܩܒܠ ܥܠܘܗܝ ܕܢܬܒܣܪ‬ ‫ܘܢܬܝܠܕ ܘܢܥܡܕ‪ .‬ܘܢܡܠܐ ܫܪܟܐ ܕܡܕܒܪܢܘܬܐ‪ .‬ܗܟܢܐ ܩܒܠ ܥܠܘܗܝ ܕܢܬܡܫܚ ܒܡܫܚܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܬܢܢܐ ̈‬ ‫̈‬ ‫ܘܕܕܒܚܐ܇ ܐܝܟ‬ ‫ܕܥܠܘܬܐ‬ ‫ܨܢܢܬܐ‬ ‫ܕܬܪܬܝܢ ܕܝܢ܆ ܐܝܟܢܐ ܕܐܒܘܗܝ ܩܒܠ ܥܠܘܗܝ‬ ‫̇ܗܝ‪ .‬ܕܐܪܝܚ ܡܪܝܐ ܪܝܚܐ ܕܢܝܚܐ ܘܫܪܟܐ܇ ܗܟܢܐ ܒܪܗ ܩܒܠ ܥܠܘܗܝ ܕܢܬܡܫܚ ܒܡܫܚܐ‬ ‫ܡܒܣܡܐ ܡܢ ܐܢܬܬܐ ܚܛܬܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܡܬܒܥܝܐ ܕܡܢ ܐܝܟܐ ܐܬܠܒܒܬ ܗܕܐ ܐܢܬܬܐ ܚܛܝܬܐ ܕܬܬܩܪܒ ܠܘܬ‬ ‫ܡܫܝܚܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܢ ̇ܗܝ ܕܫܡܥܬ ܕܡܠܠ ܥܡ ܐܢܬܬܐ ܫܡܪܝܬܐ‪ .‬ܘܡܢ ̇ܗܝ ܕܚܙܬ‬ ‫ܫܐܠܬܗ ܡܢܗ‪.‬‬ ‫̈‬ ‫ܘܫܡܥܬ ܕܟܠ ܕܩܪܒ ܠܘܬܗ܆ ܢܣܒ‬ ‫̇‬ ‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܩܪܒܬ ܠܘܬܗ‪ .‬ܠܘ ܕܢܫܟܢ ܠܗ ܐܣܝܘܬܐ ܦܓܪܢܝܬܐ ܐܦܠܐ ܓܝܪ‬ ‫̇‬ ‫ܒܦܓܪܗ ܟܪܝܗܐ ܗܘܬ‪ .‬ܐܠܐ ܕܢܫܟܢ ̇‬ ‫̇‬ ‫ܕܒܢܦܫܗ‬ ‫ܠܗ ܐܣܝܘܬܐ ܪܘܚܢܝܬܐ‪ .‬ܡܛܠ‬ ‫ܡܕܡ‬ ‫ܘܚܛܗ ̇‬ ‫̈‬ ‫ܚܘܒ ̇‬ ‫̈‬ ‫ܟܪܝܗܐ ܗܘܬ܆ ܘܒܕܓܘܢ ܩܪܒܬ ܠܗ ܕܢܚܣܐ ̇‬ ‫ܝܗ‪.‬‬ ‫ܝܗ‬ ‫ܠܗ‬ ‫ܬܘܒ ܕܝܢ ܙܕܩ ܠܡܕܥ܆ ܕܠܘ ܐܝܟ ܕܠܘܬ ܒܪܢܫܐ ܩܪܒܬ‪ .‬ܒܪܢܫܐ ܓܝܪ ܠܐ ܡܫܟܚ ܕܢܫܒܘܩ‬ ‫̈‬ ‫̈‬ ‫ܚܛܗܐ‪ .‬ܐܠܐ ܐܝܟ ܕܠܘܬ ܐܠܗܐ ܕܐܬܒܪܢܫ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ‬ ‫ܚܘܒܐ ܘܢܚܣܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܚܘܣܝܐ ܕܚܘܒܐ ܬܒܥܐ ܗܘܬ ܡܢܗ‪ .‬ܠܐ ܓܝܪ ܐܝܬܝܗ ܗܝ ܕܢܫܒܘܩ ܚܛܗܐ ܠܒܢܝܢܫܐ‪.‬‬ ‫ܐܠܐ ܐܢ ܕܐܠܗܐ ܒܠܚܘܕ‪ .‬ܡܕܝܢ ܝܕܝܥܐ ̇ܗܝ ܕܡܫܝܚܐ ܐܠܗܐ ܗܘ ܕܐܬܒܣܪ‬ ‫ܘܐܬܒܪܢܫ܆ ܟܕ ܠܐ ܐܫܬܚܠܦ ܡܢ ̇ܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‪.‬‬ ‫ܢܫܐ ܐܬܡܫܚ ܦܪܘܩܢ ܡܫܝܚܐ‪ .‬ܘܟܡܐ ̈‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܕܡܢ ܟܡܐ ̈‬ ‫ܕܘܟܝܬܐ‬ ‫ܙܒܢܬܐ܆ ܘܒܟܡܐ‬ ‫ܐܬܡܫܚ܆ ܐܡܪܢܢ ܒܦܘܫܩܐ ܕܡܬܝ‪.‬‬

‫)‪» (7:39‬ܟܕ ܚܙܐ ܕܝܢ ܦܪܝܫܐ ܗܘ ܕܩܪܝܗܝ܆ ܐܬܚܫܒ ܒܢܦܫܗ܆ ܘܐܡܪ‪ .‬ܗܢܐ ܐܠܘ ܢܒܝܐ‬ ‫̇‬ ‫ܛܒܗ ܕܚܛܝܬܐ ܗܝ ܐܢܬܬܐ ̇ܗܝ ܕܩܪܒܬ ܠܗ« ̄ܗ‪ :‬ܡܢ‬ ‫ܗܘܐ‪ .‬ܝܕܥ ܗܘܐ ܡܢ ܗܝ ܘܡܐ‬ ‫ܗܕܐ ܝܕܝܥܐ ܕܐܝܟ ܕܠܢܒܝܐ ܩܪܝܗܝ܆ ܡܢ ̇ܗܝ ܕܐܬܚܫܒ ܒܢܫܦܗ ܘܐܡܪ‪ .‬ܕܗܢܐ ܐܠܘ‬ ‫ܢܒܝܐ ܗܘܐ‪ .‬ܗܕܐ ܗܟܝܠ ܐܡܪ ܕܐܠܘ ܢܒܝܐ ܐܝܬܘܗܝ ܗܢܐ܇ ܐܝܟ ܡܣܒܪܢܘܬܐ ܕܐܝܬ‬ ‫̈‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܘܠܐ ܝܗܒ ܗܘܐ‬ ‫ܘܠܣܓܝܐܐ܆ ܝܕܥ ܗܘܐ ܕܗܕܐ ܐܢܬܬܐ‪ .‬ܚܛܝܬܐ‬ ‫ܠܝ ܥܠܘܗܝ‬ ‫̇‬ ‫ܠܗ‪.‬‬ ‫ܕܬܬܩܪܒ ܨܐܕܘܗܝ‪.‬‬

‫̇‬ ‫ܡܢ ܐܝܟܐ ܐܬܬܝܬܝ ܗܢܐ ܦܪܝܫܐ‪ .‬ܕܢܬܥܕܠ ܒܗ ܒܡܫܝܚܐ܇ ̇‬ ‫ܕܫܒܩܗ ܠܚܛܝܬܐ‬ ‫ܒܗܝ‬ ‫̈‬ ‫ܕܬܬܩܪܒ ܨܐܕܘܗܝ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܢ ܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ ܕܦܩܕ ܕܩܕܝܫܐ܆ ܠܐ ܢܬܚܠܛܘܢ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝ ܐܝܣܪܝܠ܆ ܕܒܝܢܬ ܩܕܝܫܐ ܠܛܡܐܐ‪ .‬ܠܐ‬ ‫ܛܡܐܐ‪ .‬ܐܦ ܓܝܪ ܚܣܕ ܐܠܗܐ‬ ‫ܥܡ‬ ‫ܦܪܫܝܢ ܐܢܬܘܢ ܟܕ ܛܒ ܙܕܩ ܗܘܐ ܠܗ ܠܗܢܐ ܫܡܥܘܢ ܦܪܝܫܝܐ ܕܢܚܘܪ ܒܩܢܘܡܗ‪ .‬ܘܠܐ‬ ‫ܢܬܥܕܠ ܒܡܫܝܚܐ ܕܫܒܩ ̈‬ ‫ܠܚܛܝܐ ܕܬܝܒܝܢ )‪ (fol. 57r‬ܕܡܬܩܪܒܝܢ ܠܗ‪ .‬ܐܠܐ ܐܝܟ ܙܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܝܗܘܕܝܐ܇ ܕܟܕ ܥܒܕ ܗܘܐ ܡܫܝܚܐ ܚܝܠܐ ܘܬܕܡ�ܬܐ ܡܗܝܡܢܝܢ‬ ‫ܕܐܝܬ ܗܘܘ‬ ‫̈‬ ‫ܗܘܘ ܒܗ܆ ܘܟܕ ܠܐ ܣܥܪ ܗܘܐ ܐܬܘܬܐ ܦܝܫܝܢ ܗܘܘ ܡܢ ܗܝܡܢܘܬܐ ܕܒܗ܆ ܗܟܢܐ ܗܢܐ‬ ‫ܦܪܝܫܐ܆ ܐܝܟ ܕܠܢܒܝܐ ܐܚܝܕ ܗܘܐ ܠܡܫܝܚܐ‪ .‬ܘܟܕ ܝܗܒ ܐܬܪܐ ܠܚܛܝܬܐ ܕܬܩܪܘܒ ܠܗ܆‬ ‫ܐܬܥܕܠ ܒܗ‪.‬‬ ‫̈‬ ‫ܟܝ ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܐܬܚܠܛ ܡܫܝܚܐ ܥܡ ܚܛܝܐ܇ ܘܐܟܠ ܥܡܗܘܢ ܘܐܫܬܝ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ ܕܡܛܠܬܗܘܢ‬ ‫ܥܡܗܘܢ‪ .‬ܘܐܡܪܝܢܢ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܐܬܒܣܪ܆ ܐܝܟ ܕܗܘ ܐܡܪ‪» .‬ܕܠܐ ܐܬܝܬ ܕܐܩܪܐ ܠܙܕܝܩܐ‪ .‬ܐܠܐ ܠܚܛܝܐ ܠܬܝܒܘܬܐ‪«.‬‬ ‫ܕܬܪܬܝܢ ܕܝܢ܆ ܗܟܢܐ ܕܢܚܪܪ ܐܢܘܢ ܡܢ ܢܡܘܣܐ ܕܐܝܬܘܗܝ ܗܘܐ ܡܪܐ ܚܘܒܐ ܘܩܫܝܐ‪.‬‬ ‫ܘܢܣܝܡ ܐܢܘܢ܆ ܬܚܝܬ ܐܘܢܓܠܝܘܢ ܕܐܝܬܘܗܝ ܡܫܝܚܐ ܘܪܚܡ ܐܢܫܐ܇ ܕܬܠܬ ܕܝܢ܆‬

‫‪377‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܚܛܗܝܗܘܢ‪:‬‬ ‫ܚܛܝܐ܆ ܐܝܟܢܐ ܕܢܩܒܠ ܬܝܒܘܬܗܘܢ܆ ܘܢܚܣܐ ܘܢܫܒܘܩ‬ ‫ܐܬܚܠܛ ܥܡ‬

‫)‪» (7:40‬ܥܢܐ ܕܝܢ ܝܫܘܥ ܘܐܡܪ ܠܗ‪ .‬ܫܡܥܘܢ‪ .‬ܡܕܡ ܐܝܬ ܠܝ ܕܐܡܪ ܠܟ‪ .‬ܗܘ ܕܝܢ ܐܡܪ‬ ‫ܠܗ ܐܡܪ ܪܒܝ« ̄ܗ‪ :‬ܐܦ ܡܢ ܗܪܟܐ ܝܕܝܥܐ ܕܐܠܗܐ ܐܝܬܘܗܝ ܝܫܘܥ܆ ܡܢ ̇ܗܝ ܕܝܕܥ‬ ‫̈‬ ‫̈‬ ‫ܡܚܫܒܬܐ܆ ܐܠܐ ܐܢ ܐܠܗܐ ܒܠܚܘܕ‪.‬‬ ‫ܡܚܫܒܬܗ ܕܦܪܝܫܝܐ ܗܢܐ‪ .‬ܠܐ ܣܟ ܐܝܬ ܕܝܕܥ‬ ‫̈‬ ‫̇‬ ‫ܐܝܟ ܗܝ ܕܐܡܝܪܐ‪» .‬ܡܛܠ ܕܗܘ ܝܕܥ ܡܚܫܒܬܗ ܕܠܒܐ‪» «.‬ܘܒܚܪ ܠܒܐ ܘܟܘܠܝܬܐ‪«.‬‬ ‫)‪» (7:40–43‬ܐܡܪ ܠܗ ܝܫܘܥ܇ ܬ̈ܪܝܢ ̈‬ ‫ܚܝܒܐ ܐܝܬ ܗܘܘ ܠܚܕ ܡܪܐ ܚܘܒܐ ܚܕ ܚܝܒ ܗܘܐ‬ ‫ܕܝܢ�ܐ ܚܡܫܡܐܐ ܘܐܚܪܢܐ ܕܝܢ�ܐ ܚܡܫܝܢ‪ .‬ܘܕܠܝܬ ܗܘܐ ܠܗܘܢ ܠܡܦܪܥ ܠܬ̈ܪܝܗܘܢ‬ ‫ܫܒܩ‪ .‬ܐܝܢܐ ܗܟܝܠ ܡܢܗܘܢ ܝܬܝܪ ܢܚܒܝܘܗܝ‪ .‬ܥܢܐ ܫܡܥܘܢ ܘܐܡܪ ܣܒܪ ܐܢܐ ܕܗܘ‬ ‫ܕܐܫܬܒܩ ܠܗ ܣܓܝ‪ .‬ܐܡܪ ܠܗ ܝܫܘܥ ܬܪܝܨܐܝܬ ܕܢܬ« ̄ܗ‪ :‬ܡܪܐ ܚܘܒܐ ܡܢ‪.‬‬ ‫ܠܡܘܙܦܢܐ ܩܪܐ‪ .‬ܒܐܘܢܓܠܝܘܢ ܕܝܢ ܚܪܩܠܝܐ ܚܠܦ ܡܪܐ ܚܘܒܐ‪ .‬ܡܘܙܦܢܐ ܟܬܝܒ‪ .‬ܘܕܝܢ�ܐ‬ ‫̈‬ ‫̈‬ ‫ܚܡܫܡܐܐ ܩܪܐ ̈‬ ‫ܣܓܝܐܐ‪ .‬ܕܝܢ�ܐ ܬܘܒ ܚܡܫܝܢ‬ ‫ܚܛܗܐ‬ ‫ܕܐܝܬ ܠܗܘܢ‬ ‫ܠܚܛܝܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܫܡܗ܆ ܐܘ ܠܗܠܝܢ ܕܐܝܬ ܠܗܘܢ ܚܛܗܐ ܙܥܘ̈ܪܐ ܕܒܨܝܪ ܡܢ ܕܗܢܘܢ܆ ܐܘ ܠܙܕܝܩܐ‬ ‫ܕܡܫܬܒܗܪܝܢ ܘܡܬܪܘܪܒܝܢ ܒܙܕܝܩܘܬܗܘܢ‪ .‬ܕܐܦ ܗܢܘܢ ܥܠ ܫܘܒܩܢܐ ܕܐܠܗܐ ܣܢܝܩܝܢ‬ ‫ܡܛܠ ܚܬܝܪܘܬܗܘܢ ܘܫܒܗܪܢܘܬܗܘܢ‪ .‬ܐܝܟ ܦܪܝܫܝܐ ܗܢܐ‪ .‬ܘܒܕܓܘܢ ܚܡܫܡܐܐ ܕܝܢ�ܐ‪.‬‬ ‫̈‬ ‫ܝܗ ̇‬ ‫ܠܚܛܗ ̇‬ ‫̈‬ ‫ܠܚܛܗܐ ܕܦܪܝܫܐ‬ ‫ܕܗܝ ܚܛܝܬܐ‪ .‬ܕܣܓܝܐܝܢ ܗܘܘ‪ .‬ܕܝܢ�ܐ ܕܝܢ ܚܡܫܝܢ܆‬ ‫ܩܪܐ‬ ‫̈‬ ‫̇‬ ‫ܗܢܐ‪ .‬ܕܩܢܐ ܗܘܐ ܫܘܒܗܪܐ ܘܚܬܝܪܘܬܐ ܒܙܕܝܩܘܬܗ‪ .‬ܗܝ ܗܟܝܠ ܕܫܒܩ ܐܠܗܐ ܚܛܗܐ‬ ‫̈‬ ‫̈‬ ‫ܠܚܛܝܐ ܕܬܝܒܝܢ܆ ܣܓܝܐܐ ܥܒܕܐ ܠܗ ܠܚܘܒܗܘܢ ܠܘܬ ܐܠܗܐ‪ .‬ܗܕܐ ܕܝܢ‬ ‫ܣܓܝܐܐ‬ ‫̈‬ ‫ܕܢܫܬܒܗܪܘܢ ܙܕܝܩܐ ܒܝܕ ܙܕܝܩܘܬܗܘܢ܆ ܒܨܝܪܐ ܥܒܕܐ ܠܗ ܠܚܘܒܗܘܢ ܠܘܬ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܥܕܠܝܐ ܐܝܬܝ ܗܢܐ ܦܪܝܫܐ ܥܠ ܡܫܝܚܐ‪ .‬ܚܕ ܡܢ ܗܘ ܕܣܒܪ ܕܠܐ ܝܕܥ ܗܘܐ‬ ‫ܬ̈ܪܝܢ ܗܟܝܠ‬ ‫̇‬ ‫̇‬ ‫ܡܫܝܚܐ ̇‬ ‫ܠܗܝ ܐܢܬܬܐ܇ ܐܢ ܚܛܝܬܐ ܐܝܬܝܗ ܗܘܬ ܐܘ ܙܕܝܩܬܐ‪ .‬ܘܥܠ ܗܝ ܐܡܪ‪ .‬ܕܐܠܘ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܢܒܝܐ ܗܘܐ ܝܕܥ ܗܘܐ ܠܗ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܗܝ ܕܫܒܩܗ ܡܫܝܚܐ ܕܬܬܩܪܒ ܠܗ ܘܬܚܒܝܘܗܝ‪.‬‬ ‫̈‬ ‫ܚܝܒܐ ܕܢܚܘܐ ܠܗ ܠܦܪܝܫܐ‪.‬‬ ‫ܘܒܕܓܘܢ ܐܝܬܝ ܡܫܝܚܐ ܠܡܬܠܐ ܗܢܐ ܕܡܘܙܦܢܐ ܘܬ̈ܪܝܢ‬ ‫ܕܟܕ ܝܕܥ ̇‬ ‫ܠܗ ܠܐܢܬܬܐ ̇ܗܝ ܕܚܛܝܬܐ ܗܘܬ‪ .‬ܘܕܟܐܢܐܝܬ ܐܚܒܬܗ ܣܓܝ‪ .‬ܝܬܝܪ ܡܢ‬ ‫ܫܡܥܘܢ ܐܠܐ ܚܙܝ ܐܝܟܢܐ ܥܒܕ ܠܗ ܠܗܢܐ ܫܡܥܘܢ܆ ܕܝܢܐ ܕܬ̈ܪܝܢ ̈‬ ‫ܚܝܒܐ‪ .‬ܐܝܟܢܐ ܕܟܕ‬ ‫̇‬ ‫ܕܐܢ ܬܪܝܨܐܝܬ‪ .‬ܢܬܚܝܒ ܗܘ ܡܢ ܦܘܡܗ‪ .‬ܘܢܚܪܪܝܘܗܝ ܠܡܫܝܚܐ ܡܢ ܡܪܫܘܬܐ ܒܗܝ ܓܝܪ‬ ‫ܕܕܢ‪ .‬ܘܙܕܩ܆ ܕܗܘ ܚܝܒܐ ܕܐܫܬܒܩ ܠܗ ܣܓܝ‪ .‬ܙܕܩ ܠܗ ܕܢܚܒܝܘܗܝ ‪ 186‬ܠܡܘܙܦܢܐ‪ .‬ܝܬܝܪ ܡܢ‬ ‫̇ܗܘ ܕܐܫܬܒܩ ܠܗ ܩܠܝܠ‪ .‬ܚܘܝ ܕܒܡܠܬܗ ܕܚܛܝܬܐ ̇ܗܝ ܙܕܩ ̇‬ ‫ܠܗ ܕܬܚܒܝܘܗܝ ܠܡܫܝܚܐ‪ .‬ܝܬܝܪ‬ ‫̈‬ ‫ܒܗܝ ܕܠܚܛܝܬܐ ܫܒܩ ̇‬ ‫ܡܢܗ ܕܝܠܗ ܕܫܡܥܘܢ ̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܚܡܫܡܐܐ‬ ‫ܡܬܝܠܝ‬ ‫ܣܓܝܐܐ‬ ‫ܚܛܗܐ‬ ‫ܠܗ‬ ‫̈‬ ‫̈‬ ‫ܕܝܢ�ܐ‪ .‬ܘܠܫܡܥܘܢ ܫܒܩ ܠܗ ܚܛܗܐ ܒܨܝ�ܐ ܡܬܝܠܝ ܒܚܡܫܝܢ ܕܝܢ�ܐ‪ .‬ܐܬܝܕܥܬ ܡܕܝܢ‬ ‫ܐܘ ܫܡܥܘܢ ܐܡܪ ܡܫܝܚܐ܆ ܕܣܓܝ )‪ (fol. 57v‬ܝܕܥ ܐܢܐ ܘܡܦܣ ܐܢܐ ̇‬ ‫ܒܗ ܒܐܢܬܬܐ‬ ‫̇‬ ‫ܫܒܩܬܗ ܕܬܬܩܪܒ ܨܐܕܝ ܘܬܚܒܢܝ܆ ܝܬܝܪ ܡܢܟ‪ .‬ܒܝܕ‬ ‫ܗܕܐ‪ .‬ܕܚܛܝܬܐ ̇ܗܝ ܘܕܟܐܢܐܝܬ‬ ‫̇‬ ‫ܗܠܝܢ܆ ܚܝܒܗ ܡܫܝܚܐ ܠܦܪܝܫܐ ܗܘ ܣܓܝ ܫܘܒܗܪܐ‪ .‬ܘܠܢ ܐܠܦ܆ ܕܣܓܝ ܚܕܐ ̈‬ ‫ܒܚܛܝܐ‬ ‫ܕܬܝܒܝܢ ܐܦ ܕܟܝܢܐܝܬ ܫܒܩ ܠܗܘܢ ܕܢܬܩܪܒܘܢ ܨܐܕܘܗܝ ܘܢܚܒܘܢܝܗܝ‬ ‫ܰ ܳ‬ ‫̇‬ ‫ܐܝܬܝܗ ܕܐܡܪܝܢ‪ .‬ܟܣܝܘܬܗ ܕܝܢ‬ ‫ܘܒܪ ܳܢܝܘܬܗ ܡܢ ܕܗܢܐ ܡܬܠܐ ܕܐܝܬܝ ܡܫܝܚܐ܆ ܗܕܐ‬ ‫̇‬ ‫ܕܐܝܬܝܗ܆ ܗܢܐ ܐܝܬܘܗܝ‪ .‬ܫܡܥܘܢ ܡܢ ܗܢܐ ܦܪܝܫܝܐ‬ ‫ܕܡܬܠܐ ܗܢܐ܆ ܘܢܝܫܗ ܕܡܫܝܚܐ‬ ‫̈‬ ‫ܡܣܒܪ ܗܘܐ ܥܠ ܡܫܝܚܐ܆ ܕܒܪܢܫܐ ܗܘ ܐܝܟ ܚܕ ܡܢ ܢܒܝܐ‪ .‬ܘܒܕܓܘܢ ܐܝܬܝ ܠܗ‬ ‫̈‬ ‫ܚܝܒܐ ܕܚܝܒܝܢ ܠܗ ܕܢܚܘܐ ܒܗܕܐ ܕܠܘ ܒܪܢܫܐ ܐܝܬܘܗܝ‬ ‫ܡܬܠܐ ܗܢܐ ܕܡܘܙܦܢܐ ܘܬ̈ܪܝܢ‬ ‫̈‬ ‫ܐܝܟ ܕܣܒܪ ܫܡܥܘܢ ܐܠܐ ܐܠܗܐ ܕܐܬܒܣܪ ܕܚܝܒܝܢ ܠܗ ܟܠܗܘܢ ܒܢܝܢܫܐ‪ .‬ܘܗܘ‬ ‫‪.‬ܕܢܚܝܒܘܗܝ ‪Due to scribal error, it was written‬‬

‫‪186‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪378‬‬

‫̈‬ ‫̈‬ ‫ܕܚܛܗܝܗܘܢ‪:‬‬ ‫ܕܚܛܝܐ ܘܡܚܣܝܢܐ‬ ‫ܐܝܬܘܗܝ ܕܝܢܐ‬ ‫)‪» (7:44a‬ܘܐܬܦܢܝ ܠܘܬ ̇ܗܝ ܐܢܬܬܐ ܘܐܡܪ ܠܫܡܥܘܢ‪ .‬ܚܙܐ ܐܢܬ ܐܢܬܬܐ ܗܕܐ« ܗ‪̄:‬‬ ‫ܠܗ ܐܠܐ ܡܦܣ ܐܢܐ ̇‬ ‫ܠܐ ܬܣܒܪ ܕܠܐ ܝܕܥ ܐܢܐ ‪̇ 187‬‬ ‫ܒܗ ܝܬܝܪ ܡܢܟ‪:‬‬ ‫)‪» (7:44b‬ܠܒܝܬܟ ܥܠܬ« ̄ܗ‪ :‬ܐܢܐ ܟܕ ܩܪܝܬܢܝ‪.‬‬

‫)‪̈ » (7:44c‬‬ ‫ܡܝܐ ܠ�ܓܠܝ ܠܐ ܝܗܒܬ« ̄ܗ‪ :‬ܐܝܟ ܕܠܐܟܣܢܝܐ ܘܡܛܪܦܐ‪:‬‬ ‫)‪» (7:44d‬ܗܕܐ ܕܝܢ ̈‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܬܘܬܗ ‪189‬‬ ‫ܕܚܠܬܗ ܘܡܛܠ‬ ‫ܡܥܝܗ ‪̈ 188‬ܪܓܠܝ ܨܒܥܬ« ̄ܗ‪ :‬ܡܛܠ‬ ‫ܒܕ‬ ‫ܿ‬ ‫ܕܬܐܫܠ ܫܘܒܩܢܐ‪:‬‬ ‫ܕܥܠ ܐܝܠܝܢ ܕܣܥܪܬ‪ .‬ܘܡܛܠ‬ ‫ܼ‬ ‫ܐܢܝܢ« ܗܢܘ ܟܦܪܬ ܐܢܝܢ ܢܝܚܐܝܬ‪ .‬ܐܘ ܡܛܠ ܕܢܬ̈ܪܢ ̈‬ ‫̈‬ ‫ܗܘܝ‬ ‫)‪» (7:44e‬ܘܒܣܥܪܗ ܫܘܝܬ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܡܥܝ ̇ܗ‪ .‬ܥܠ ̈ܪܓܠܘܗܝ ܟܦܪܬ ܐܢܝܢ܆ ܐܘ ܡܛܠ ܕܬܬܩܕܫ ܒܗ ܘܢܣܩ ܒܗ ܪܝܚܐ ܕܚܢܢܗ‬ ‫ܘܕܚܘܣܢܗ‪:‬‬ ‫̄‬ ‫)‪» (7:45a‬ܐܢܬ‪ .‬ܠܐ ܢܫܩܬܢܝ« ܗ‪ :‬ܐܝܟ ܕܠܪܚܡܐ‪.‬‬ ‫)‪» (7:45b‬ܗܕܐ ܕܝܢ ܡܢ ܕܥܠܬ ܠܐ ܫܠܝܬ ̈ܪܓܠܝ ܠܡܢܫܩܘ« ̄ܗ‪ :‬ܡܛܠ ܕܣܓܝ ܐܚܒܬܢܝ‪.‬‬

‫)‪» (7:46‬ܐܢܬ ܡܫܚܐ ܠܪܝܫܝ ܠܐ ܡܫܚܬ« ܗܢܘ ܕܝܢ ܐܝܟ ܕܠܫܚܝܡܐ ܘܫܚܝܩ ܡܢ‬ ‫ܐܘܪܚܐ‪ .‬ܒܝܕ ܗܠܝܢ ܚܘܝ ܡܫܝܚܐ ܕܣܓܝ ܡܦܣ ܗܘܐ ܒܐܢܬܬܐ ̇ܗܝ܆ ܝܬܝܪ ܡܢ ܫܡܥܘܢ‬ ‫ܕܗܝ ܕܐܡܪ ܫܡܥܘܢ‪ .‬ܕܗܢܐ ܐܠܘ ܢܒܝܐ ܗܘܐ ܝܕܥ ܗܘܐ ̇‬ ‫ܕܠܩܘܒܠܐ ̇‬ ‫ܠܗ ܠܗܕܐ ܐܢܬܬܐ‬ ‫̇‬ ‫̇‬ ‫ܕܚܛܝܬܐ ܐܝܬܝܗ ܗܘܬ‪ .‬ܘܠܐ ܫܒܩ ܗܘܐ ܠܗ ܕܬܩܪܘܒ ܠܘܬܗ‪:‬‬ ‫)‪» (7:47a‬ܚܠܦ ܗܕܐ ܐܡܪ ܐܢܐ ܠܟ« ̄ܗ‪ :‬ܚܠܦ ܗܕܐ ܣܥܘܪܘܬܐ ܕܣܥܪܬ ܠܘܬܝ܆ ܬܘܒ‬ ‫ܕܝܢ ܚܠܦ ܗܕܐ ܪܚܡܬܐ ܕܚܘܝܬ ܠܘܬܝ܆ ܬܘܒ ܕܝܢ ܚܠܦ ܗܕܐ ܬܝܒܘܬܐ ܪܒܬܐ ܕܚܘܝܬ‪:‬‬ ‫̈‬ ‫)‪» (7:47b‬ܕܫܒܝܩܝܢ ̇‬ ‫̈‬ ‫ܚܛܗܐ ‪190‬‬ ‫ܣܓܝܐܐ ܡܛܠ ܕܐܚܒܬ ܣܓܝ« ̄ܗ‪ :‬ܡܛܠ ܕܐܚܒܬ‬ ‫ܠܗ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܣܓܝ ܘܫܐܠܬ ܫܘܒܩܢܐ‪ .‬ܐܫܬܒܩ ܠܗ ܚܛܗܐ ܣܓܝܐܐ ܕܡܦܠܦܠܐ ܗܘܬ ܒܗܘܢ‪:‬‬ ‫̈‬ ‫ܕܒܚܛܗܐ‬ ‫)‪̇ » (7:47c‬ܗܘ ܕܝܢ ܕܩܠܝܠ ܡܫܬܒܩ ܠܗ܆ ܩܠܝܠ ܡܚܒ ܠܗ« ̄ܗ‪̇ :‬ܗܘ ܠܡ‬ ‫̈‬ ‫ܣܓܝܐܐ ܡܦܠܦܠ܆ ܘܡܚܘܐ ܬܝܒܘܬܐ ܚܬܝܬܬܐ ܒܥܒܕܐ܇ ܘܐܡܪ ܕܥܠ ̈ܪܚܡܐ‬ ‫̈‬ ‫ܣܓܝܐܐ ܕܐܠܗܐ ܣܢܝܩ ܐܢܐ ܕܢܫܒܘܩ ܠܝ‪ .‬ܘܫܒܩ ܠܗ ܣܓܝ ܡܚܒ ܠܐܠܗܐ‪ .‬ܗܘ ܕܝܢ‬ ‫ܕܩܢܐ ܡܝܬܪܘܬܐ܇ ܘܡܛܠ ܗܕܐ ܡܣܒܪ ܙܥܘ̈ܪܝܬܐ ܣܢܝܩ ܥܠ ̈ܪܚܡܘܗܝ ܕܐܠܗܐ‪ .‬ܗܕܐ‬ ‫ܡܣܒܪܢܘܬܐ ܕܩܢܐ܆ ܙܥܘܪܐ ܥܒܕܐ ܠܗ ܠܚܘܒܗ ܠܘܬ ܐܠܗܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܗܪܟܐ ܥܠ ܗܘ ܦܪܝܫܐ ܘܥܠ ̇ܗܝ ܚܛܝܬܐ ܐܡܪ ܕܡܝܬܪܐ ܗܘܬ ܬܝܒܘܬܗ ܕܗܝ ܚܛܝܬܐ‬ ‫ܕܒܥܒܕܐ ܐܬܚܘܝܬ ܚܬܝܬܐܝܬ܆ ܕܥܒܪܐ ܡܢ ܒܝܫܬܐ ܘܡܬܢܩܦܐ ܠܛܒܬܐ‪ .‬ܝܬܝܪ ܡܢ‬ ‫ܬܪܥܝܬܗ ܕܗܘ ܦܪܝܫܝܐ܆ ܕܩܢܐ ܗܘܐ ̇‬ ‫ܠܗ ܠܙܕܝܩܘܬܐ ܒܫܘܒܗܪܐ‪ .‬ܘܒܕܓܘܢ ܦܩܚܐ ܗܝ‬ ‫̇‬ ‫̈‬ ‫ܚܛܝܐ܆ ܢܩܢܐ ܙܕܝܩܘܬܐ‪ .‬ܒܝܕ ܬܝܒܘܬܐ ܚܬܝܬܬܐ܆ ܝܬܝܪ ܡܢ ܗܝ ܕܢܩܢܐ‬ ‫ܠܢ ܕܟܕ ܐܝܬܝܢ‬ ‫̇‬ ‫ܙܕܝܩܘܬܐ ܒܝܕ ܫܘܒܗܪܐ܇ ܡܛܠ ܕܗܝ )‪ (fol. 58r‬ܡܢ܆ ܣܓܝܐܐ ܥܒܕܐ ܠܗ ܠܚܘܒܢ ܠܘܬ‬ ‫ܝܕܥ ܐܢܐ ‪ “you know her,” instead of‬ܝܕܥ ܐܢܬ ̇‬ ‫ܠܗ ‪187 Due to scribal error, it was written‬‬ ‫”‪ “I know her.‬ܠܗ̇‬ ‫‪.‬ܒܕܡܥܝ ̇‬ ‫̈‬ ‫ܗ ‪188 Peshitta reads‬‬ ‫̇‬ ‫‪.‬ܬܐܘܬܗ ‪189 Due to scribal error, it was written‬‬ ‫‪.‬ܚܛܗ ̇‬ ‫̈ܝܗ ‪190 Peshitta reads‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܐܠܗܐ‪ .‬ܘܒܒܘܨܪܐ ܕܟܠܝܘܡ‪ .‬ܘܗܕܐ ܐܡܪ ܐܢܐ ܕܗܘܐ ܠܢ܆ ܟܕ ܩܢܝܢܢ ܬܝܒܘܬܐ‬ ‫̈‬ ‫ܚܛܗܝܢ‪ .‬ܐܠܐ ܕܥܒܪܝܢܢ ܡܢ ܒܝܫܬܐ ܟܠܢܐܝܬ‪.‬‬ ‫ܚܬܝܬܬܐ‪̇ .‬ܗܝ ܕܠܐ ܣܟ ܗܦܟܝܢܢ ܥܠ‬ ‫ܘܠܛܒܬܐ ܡܬܢܩܦܝܢܢ ܡܫܡܠܝܐܝܬ ܐܝܟܢܐ ܕܐܦ ܗܕܐ ܐܢܬܬܐ ܚܛܝܬܐ ܥܒܕܬ ܗܘܬ‪:‬‬ ‫̈‬ ‫)‪» (7:48‬ܘܐܡܪ ̇‬ ‫ܚܛܗܝܟܝ« ̄ܗ‪ :‬ܗܕܐ ܡܠܬܐ ܕܐܠܗܐ‬ ‫ܠܗܝ ܐܢܬܬܐ ܫܒܝܩܝܢ ܠܟܝ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ ܒܠܚܘܕ‪ .‬ܡܛܠ ܕܠܐ ܣܟ ܐܝܬ ܕܡܫܟܚ ܕܢܫܒܘܩ ܚܛܗܐ ܠܒܢܝܢܫܐ ܒܫܘܠܛܢܐ‬ ‫̇‬ ‫ܕܝܠܗ ܘܒܡܠܬܗ ܦܩܘܕܬܐ‪ .‬ܐܠܐ ܐܢ ܐܠܗܐ ܒܠܚܘܕ ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ܗܝ ܕܐܦ‬ ‫̈‬ ‫ܣܡܝܟܐ ܕܐܝܬ ܗܘܘ ܬܡܢ܆ ܟܕ ܫܡܥܘ ܠܝܫܘܥ ܕܐܡܪ ̇‬ ‫̈‬ ‫ܚܛܗܝܟܝ‬ ‫ܠܗ ܫܒܝܩܝܢ ܠܟܝ‬ ‫̈‬ ‫ܐܬܕܡܪܘ ܣܓܝܐܢܐܝܬ‪ .‬ܡܛܠ ܕܡܬܪܥܝܢ ܗܘܘ܆ ܕܠܝܬ ܕܡܫܟܚ ܕܢܫܒܘܩ ܚܛܗܐ‬ ‫ܒܫܘܠܛܢܐ ܕܝܠܗ ܘܒܡܠܬܐ‪ .‬ܐܠܐ ܐܢ ܐܠܗܐ ܒܠܚܘܕ‪ .‬ܘܐܦ ܢܒܝܐ ܗܟܢܐ ܐܡܪ܆‬ ‫̈‬ ‫ܢܡܘܣܝܘܬܢ‪ «.‬ܘܚܙܩܝܐܝܠ ܬܘܒ ܐܡܪ܇‬ ‫»ܕܡܢܘ ܐܠܗܐ ܐܟܘܬܟ ܕܫܒܩ ܘܡܥܒܪ ܠܐ‬ ‫ܐܝܟ ܕܡܢ ܦܪܨܘܦܐ ܕܐܠܗܐ ܗܟܢܐ‪» .‬ܐܗܘܐ ܠܗܘܢ ܐܠܗܐ‪ .‬ܘܐܦܪܘܩ ܐܢܘܢ ܡܢ‬ ‫ܛܡܐܘܬܗܘܢ‪ «.‬ܐܬܝܕܥܬ ܡܕܝܢ ܫܪܝܪܐܝܬ ܕܝܫܘܥ ܐܠܗܐ ܐܝܬܘܗܝ ܕܐܬܒܪܢܫ‪.‬‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܒܫܘܠܛܢܗ ܦܐܐ ܠܐܠܗܐ‪ .‬ܘܒܡܠܬܗ ܦܩܘܕܬܐ‪.‬‬ ‫ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܫܒܩ ̈ܚܛܗܐ‬ ‫̈‬ ‫ܚܛܗܐ‬ ‫)‪» (7:49‬ܫܪܝܘ ܕܝܢ ܗܢܘܢ ܕܣܡܝܟܝܢ ܐܡܪܝܢ ܒܢܦܫܗܘܢ‪ .‬ܡܢܘ ܗܢܐ ܕܐܦ‬ ‫̈‬ ‫̇‬ ‫ܫܒܩ« ̄ܗ‪̇ :‬ܗܝ ܕܐܦ ܦܚܡܐ‬ ‫ܟܐܒܐ ܘܟܘ̈ܪܗܢܐ܆‬ ‫ܐܝܬܝܗ ̄ܗ‪ :‬ܕܐܟܡܐ ܕܡܐܣܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܫܐܕܐ܆ ܗܟܢܐ ܐܦ ܚܛܗܐ ܫܒܩ‪ .‬ܗܢܘܢ ܕܣܡܝܟܝܢ ܩܪܐ ܠܦ�ܝܫܐ ܕܩܪܝܢ ܗܘܘ‬ ‫ܘܡܦܩ‬ ‫̇‬ ‫ܠܗ ܠܫܡܥܘܢ ܦܪܝܫܝܐ‪ .‬ܡܛܠ ܕܒܬܪܥܝܬܗܘܢ ܠܫܡܥܘܢ ܫܠܡܝܢ ܗܘܘ܆ ܥܠ ܗܝ ܡܬܪܥܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܫܒܩ‪ .‬ܚܢܢ ܕܝܢ‬ ‫ܚܛܗܐ‬ ‫ܗܘܘ ܒܢܦܫܗܘܢ ܗܟܢܐ‪ .‬ܕܗܢܐ ܐܠܗܐ ܥܒܕ ܢܦܫܗ ܟܕ‬ ‫̇‬ ‫ܐܡܪܝܢܢ ܠܘܬ ܦ�ܝܫܝܐ ̇ܗܢܘܢ ܕܐܬܥܣܩܘ܆ ܗܟܢܐ ܕܐܢ ܕܝܠܝܬܐ ܕܐܠܗܐ ܐܝܬܝܗ܇‬ ‫̈‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܐܝܟܢܐ ܕܐܬܪܥܝܬܘܢ܆ ܫܪܝܪܐܝܬ‪ .‬ܘܐܦܢ ܐܬܒܣܪ ܘܗܘܐ‬ ‫ܚܛܗܐ‬ ‫ܕܢܫܒܘܩ‬ ‫ܒܪܢܫܐ ܕܠܐ ܫܘܚܠܦܐ ܐܘ ܫܘܓܢܝܐ‪:‬‬ ‫̄‬ ‫)‪» (7:50a‬ܝܫܘܥ ܕܝܢ ܐܡܪ ̇‬ ‫ܠܗܝ ܐܢܬܬܐ ܚܛܝܬܐ ܗܝܡܢܘܬܟܝ ܐܚܝܬܟܝ« ܗ ܚܘܝ ܕܡܢ‬ ‫̇‬ ‫ܚܛܗ ̇‬ ‫̈‬ ‫ܩܕܡ ܕܫܒܩ ̇‬ ‫ܐܝܬܝܗ ܗܘܬ ܒܚܛܝܬܐ‪ .‬ܘܡܢ ܒܬܪ ܕܗܝܡܢܬ ܒܗ‬ ‫ܝܗ‪ .‬ܡܝܬܬܐ‬ ‫ܠܗ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܘܫܒܩ ̇‬ ‫̈‬ ‫ܠܗ ܚܛܗܝܗ‪ .‬ܚܝܬ ܡܢ ܡܝܬܘܬܐ ܕܚܛܝܬܐ‪ .‬ܕܐܝܬ ܓܝܪ ܡܝܬܐ ܣܓܝܐܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܡܝܬܝܢ ‪ 191‬ܒܚܛܝܬܐ‪ .‬ܣܗܕ ܢܒܝܐ ܕܘܝܕ ܟܕ ܐܡܪ‪» .‬ܡܢ ܡܝܬܐ ܕܡܝܬܝܢ ܡܢ ܐܝܕܝܟ‬ ‫ܘܛܘܒܢܐ ܦܘܠܘܣ ܐܡܪ‪» .‬ܐܢܬܘܢ ܕܡܢ ܩܕܝܡ ܡܝܬܝܢ ܗܘܝܬܘܢ‬ ‫ܡܪܝܐ‪«.‬‬ ‫̈‬ ‫ܒܚܛܗܝܟܘܢ‪» «.‬ܘܐܝܕܐ ܕܦܠܚܐ ܐܣܛܪܢܝܐ ܡܝܬܬܐ ܼܗܝ ܟܕ ܚܝܐ‪ .‬ܘܐܦ ܗܘ ܡܪܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܐ‬ ‫ܡܝܬܝܗܘܢ‪̄ «.‬ܗ ܫܒܘܩܘ‬ ‫ܡܝܬܐ ܩܒ�ܝܢ‬ ‫ܐܡܪ ܒܕܘܟܬܐ ܐܚܪܬܐ‪» .‬ܕܫܒܘܩ‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܝܗܘܢ ܕܒܟܝܢܐ ܘܐܠܐ ܐܝܟܢܐ ܡܫܟܚܐ ܕܡܝܬܐ ܕܒܟܝܢܐ‬ ‫ܕܒܚܛܝܬܐ ܕܩܒܪܝܢ‬ ‫ܩܒܪܝܢ ̈‬ ‫ܡܝܬܐ ܕܒܟܝܢܐ‪:‬‬ ‫)‪» (7:50a‬ܗܝܡܢܘܬܟܝ ܐܚܝܬܟܝ« ̄ܗ ܡܛܠ ܗܝܡܢܘܬܝ ܒܝ ܐܘ ܐܢܬܬܐ ܕܐܝܬܝ ܐܠܗܐ܆‬ ‫̈‬ ‫̈‬ ‫ܗܝ ܐܚܝܬܟܝ ܡܢ‬ ‫ܚܛܗܐ‪.‬‬ ‫ܘܕܡܨܐ ܐܢܐ ܚܝܠܐ ܠܡܫܒܩ‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܗܕܐ ܗܝܡܢܘܬܟܝ‪ܼ .‬‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܘܬܐ ܕܚܛܝܬܐ‪ .‬ܒܫܪܪܐ ܓܝܪ ܕܗܝܡܢܘܬܐ ܫܒܩܐ ܚܛܗܐ ܘܣܥܪܐ ܚܝܠܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ܇ ܘܢܦܩܬ ܕܠܐ‬ ‫ܒܚܛܗܐ‬ ‫)‪» (7:50b‬ܙܠܝ ܒܫܠܡܐ« ̄ܗ‪ :‬ܗܕܐ ܐܢܬܬܐ ܥܠܬ ܗܘܬ‬ ‫̈‬ ‫ܚܛܗܐ‪ .‬ܐܬܬ ܕܝܢ ܟܕ ܡܝܬܐ ܒܚܛܝܬܐ‪ .‬ܘܐܙܠܬ ܟܕ ܚܝܐ ܒܗܝܡܢܘܬܐ ܘܒܙܕܝܩܘܬܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܐܬܥܕܠ‬ ‫ܚܛܗܘܗܝ ܐܘܣܦ܆ )‪(fol. 58v‬‬ ‫ܫܡܥܘܢ ܕܝܢ ܦܪܝܫܝܐ ܓܕܝܫܐ ܕܥܠ‬ ‫ܐܢܫܝܢ ܥܠ ܫܡܗ̇‬ ‫̇‬ ‫̈‬ ‫ܘܒܗܝ ܕܐܡܪ ܕܗܢܐ ܐܠܘ ܢܒܝܐ ܘܕܫܪܟܐ‪ .‬ܡܫܐܠܝܢ ܗܟܝܠ‬ ‫ܒܡܪܝܐ‪.‬‬ ‫‪.‬ܡܚܬܝܢ ‪Due to scribal error, it was written as‬‬

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‫ܕܗܕܐ ܚܛܝܬܐ ܘܐܡܪܝܢ‪ .‬ܕܡܢܐ ܡܬܩܪܝܐ ܗܘܬ ܘܐܡܪܝܢܢ ܕܒܟܬܒܐ ܕܐܘܢܓܠܝܘܢ ܐܘ‬ ‫̇‬ ‫̈‬ ‫ܚܣܝܐ ܕܐܡܪ‪.‬‬ ‫ܫܡܗ‪ .‬ܫܡܥܢ ܕܝܢ ܠܐܢܫ ܡܢ‬ ‫ܒܟܬܒܐ ܐܚܪܢܐ‪ .‬ܠܐ ܐܫܟܚܢܢ ܕܟܬܝܒ‬ ‫ܕܐܫܟܚ ܒܡܕܪܫܐ ]ܕܡܪܝ ܐܦܪܝܡ ܕܐܡܝܪܝܢ ܠܗ[ ‪ 192‬ܕܥܠ ܡܫܚܐ ܕܙܢܝܬܐ ܕܟܬܝܒ‬ ‫̈‬ ‫̇‬ ‫ܡܢܗ[‪193 .‬‬ ‫ܫܐܕܝܢ ܐܦܩ ܗܘܐ‬ ‫ܒܗܘܢ܆ ܕܡܪܝܡ ܡܬܩܪܝܐ ܗܘܬ ] ̇ܗܝ ܕܫܒܥܐ‬

‫‪The phrase between two brackets was written in the margin.‬‬ ‫‪A sentence in the text was crossed through, and the sentence between two brackets‬‬ ‫‪was written in the margin.‬‬ ‫‪192‬‬ ‫‪193‬‬

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‫]ܦܣܘܩܐ ܕܬܡܢܝܐ[‬ ‫̈‬ ‫)‪» (8:1‬ܘܗܘܐ ܡܢ ܒܬܪ ܗܠܝܢ‪ .‬ܡܬܟܪܟ ܗܘܐ ܝܫܘܥ ܒܡܕܝܢܬܐ ܘܒܩܘ̈ܪܝܐ‪ .‬ܘܡܟܪܙ‬ ‫ܗܘܐ ܘܡܣܒܪ ܡܠܟܘܬܐ ܕܐܠܗܐ‪ .‬ܘܬܪܥܣܪܬܗ ܥܡܗ‪̄ «.‬ܗ‪ :‬ܡܬܟܪܟ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܕܠܣܓܝܐܐ ܢܘܬܪ‪ .‬ܡܠܟܘܬܗ ܕܝܢ ܕܐܠܗܐ ܩܪܐ‪ .‬ܠܬܘܩܢܐ‬ ‫ܒܡܕܝܢܬܐ ܘܒܩܘ̈ܪܝܐ‪ .‬ܐܝܟܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܪܐ ܗܘ ܕܥܬܝܕ‪ .‬ܟܕ ܗܘܝܢܢ ܠܐ ܡܝܘܬܐ ܘܠܐ ܡܬܚܒܠܢܐ‪ .‬ܘܡܬܒܣܡܝܢ ܒܛܒܬܐ‬ ‫ܕܠܥܠܡ‪.‬‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫)‪» (8:2a‬ܘܢܫܐ ܗܠܝܢ ܕܐܬܐܣܝ ܡܢ ܟܘ̈ܪܗܢܐ ܘܡܢ ̈ܪܘܚܐ ܒܝܫܬܐ« ܗ‪ :‬ܒܝܕ ܗܠܝܢ܆‬ ‫̈‬ ‫ܕܐܣܘܬܐ ܕܥܒܕ ܝܫܘܥ܇ ܫܘܕܥ ܐܘܢܓܠܝܣܛܐ‪:‬‬ ‫ܠܣܓܝܐܘܬܐ‬ ‫̈‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫)‪» (8:2b‬ܘܡܪܝܡ ܕܡܬܩܪܝܐ ܡܓܕܠܝܬܐ‪ .‬ܗܝ ܕܫܒܥܐ ܫܐܕܝܢ ܢܦܩܘ ܡܢܗ܇« ܗ‪ :‬ܕܟܡܐ‬ ‫̈‬ ‫̈‬ ‫ܐܘܢܓܠܝܣܛܐ‪ .‬ܒܦܘܫܩܐ ܕܡܬܝ ܐܡܝܪ ܠܢ‪.‬‬ ‫ܐܢܝܢ ܗܠܝܢ ܕܡܕܟܪܝܢ ܠܗܝܢ‬ ‫ܡܪܝܡ‬ ‫̈‬ ‫)‪» (8:3‬ܘܝܘܚܢ ܐܢܬܬ ܟܘܙܐ ܪܒܝܬܗ ܕܗܪܘܕܣ‪ .‬ܘܫܘܫܢ܆ ܘܐܚ�ܢܝܬܐ ܣܓܝܐܬܐ ܐܝܠܝܢ‬ ‫̈‬ ‫ܡܗܝܡܢܬܐ ܐܝܬܝܗܝܢ ̈‬ ‫ܕܡܫܡܫܢ ̈‬ ‫̈‬ ‫ܩܢܝܢܝܗܝܢ‪̄ «.‬ܗ‪ :‬ܗܠܝܢ ̈‬ ‫̈‬ ‫ܗܘܝ‪.‬‬ ‫ܢܫܐ‬ ‫ܗܘܝ ܠܗܘܢ ܡܢ‬ ‫ܕܢܣܒܝ ̈‬ ‫ܣܓܝܐܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܘܝܢ‬ ‫ܗܘܝ ܡܢܗ ܒܡܠܬܐ‪ .‬ܘܒܥܒܕܐ ܚܘܒܐ ܠܘܬܗ‬ ‫ܘܡܛܠ ܥܘܕ̈ܪܢܐ‬ ‫̈‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ‪.‬‬ ‫ܗܘܝ‪ .‬ܘܠܘܬ‬ ‫̈‬ ‫ܡܕܝܢܢ ܐܬܝܢ ܗܘܘ ܠܘܬܗ܆ ܐܡܪ‬ ‫)‪» (8:4–5a‬ܘܟܕ ܟܢܫܐ ܣܓܝܐܐ ܟܢܫ ܗܘܐ܇ ܘܡܢ ܟܠ‬ ‫̈‬ ‫̇‬ ‫ܒܡܬܠܐ ܢܦܩ ܙܪܘܥܐ ܠܡܙܪܥ‪̄ «.‬ܗ‪ :‬ܗܢܐ ܗܟܝܠ ܫܪܒܐ ܘܗܘ ܕܠܐ ܐܢܫ ܡܢܗܪ ܫܪܓܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܘܡܚܦܐ ܠܗ ܒܡܐܢܐ܇ ܘܗܘ ܕܐܬܘ ܠܘܬܗ ܐܡܗ ܘܐܚܘܗܝ‪ .‬ܘܗܘ ܕܝܬܒ ܒܣܦܝܢܬܐ‬ ‫ܒܗ‪̇ .‬‬ ‫ܘܕܡܟ ̇‬ ‫ܘܗܘ ܕܕܝܘܢܐ ܕܐܬܐܣܝ ܒܐܬܪܐ ܕܓܕ̈ܪܝܐ ܘܗܘ ܕܥܠ ܒܪܬܗ ܕܝܘܐܪܫ‪.‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫]ܦܣܘܩܐ ܕܬܫܥܐ[‬ ‫̈‬ ‫ܘܗܘ ܕܩܪܐ ܠܬܪܥܣܪܬܗ ܘܝܗܒ ܠܗܘܢ ܫܘܠܛܢܐ ܥܠ ܫܐܕܐ ܘܥܠ ܟܘ̈ܪܗܢܐ‪ .‬ܘܗܘ‬ ‫̈‬ ‫ܕܗܘܝܢ ̈‬ ‫̈‬ ‫ܒܐܝܕܘܗܝ ܕܝܫܘܥ܇ ܘܗܘ ܕܐܬܐ ܥܠ ܚܡܫܐ‬ ‫ܗܘܝ‬ ‫ܕܫܡܥ ܗܪܘܕܣ ܛܛܪܟܐ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܢܫܐ ܕܐܝܬܝ܇ ܘܗܘ ܕܐܡܪ ܕܡܢ‬ ‫ܠܬܠܡܝܕܘܗܝ ܕܡܢܘ ܐܡܪܝܢ ܥܠܝ‬ ‫ܠܚܡܝܢ ܘܗܘ ܕܫܐܠ‬ ‫ܕܨܒܐ ܕܢܐܬܐ ܒܬܪܝ ܢܟܦܘܪ ܒܢܦܫܗ ܘܗܘ ܕܡܣܩܬܗ ܕܠܛܘܪܐ ܘܗܘ ܕܓܒܪܐ ܕܐܝܬ‬ ‫̈‬ ‫ܗܘܐ ܠܗ ܒܪܐ ܕܥܕܝܐ ܗܘܬ ܥܠܘܗܝ ܪܘܚܐ ܘܡܪܥܬ ܗܘܐ܇ ̇‬ ‫ܒܬܠܡܝܕܐ‬ ‫ܘܗܝ ܕܥܠܬ‬ ‫ܡܚܫܒܬܐ ܕܡܢܘ ܟܝ ܪܒ ܒܗܘܢ܆ ܗܠܝܢ ܟܠܗܘܢ ܫ�ܒܐ ܡܦܫܩܝܢ ܠܢ‪̇ .‬‬ ‫ܒܗܘ ܕܡܬܝ܇‬ ‫)‪» (9:49‬ܘܥܢܐ ܝܘܚܢܢ ܘܐܡܪ‪ .‬ܪܒܢ ܚܙܝܢ ܐܢܫ ܕܡܦܩ ̈‬ ‫ܕܝܘܐ ܒܫܡܟ‪ .‬ܘܟܠܝܢܝܗܝ« ̄ܗ‪ :‬ܙܕܩ‬ ‫̈‬ ‫̈‬ ‫ܘܬܠܡܝܕܐ ܚܒ�ܘܗܝ܆ ܚܙܘ ܠܐܢܫ ܕܡܦܩ ܫܐܕܐ ܒܫܡܗ‬ ‫ܠܡܕܥ ܕܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ‬ ‫ܕܝܫܘܥ܆ ܘܟܠܐܘܗܝ ܕܠܐ ܢܥܒܕ ܗܕܐ‪ .‬ܐܠܐ ܡܬܒܥܝܐ‪ .‬ܕܡܛܠ ܡܢܐ ܟܠܐܘܗܝ‪ .‬ܟܝ‪ .‬ܡܛܠ‬ ‫̇‬ ‫ܒܗܢܘܢ ܕܡܬܐܣܝܢ܆ ܐܘ ܐܟܡܢ‬ ‫ܚܣܡܐ ܕܐܨܪܦ ܠܗܘܢ‪ .‬ܐܟܡܢ ܕܚܣܡܝܢ ܗܘܘ‬ ‫ܕܚܣܡܝܢ ܗܘܘ ̇‬ ‫ܒܗܘ ܕܡܦܩ ܗܘܐ ̈‬ ‫ܕܝܘܐ‪ .‬ܘܐܠܐ ܡܛܠ ܡܢܐ ܟܠܐܘܗܝ ܘܠܗܢܐ ܫܘܐܠܐ‬ ‫ܫܪܐ ܠܗ ܗܘ ܝܘܚܢܢ ܘܚܒ�ܘܗܝ ܟܕ ܐܡܪܝܢ܇ ܗܟܢܐ‪:‬‬ ‫)‪» (9:49b‬ܥܠ ܕܠܐ ܐܬܐ ܥܡܢ ܒܬܪܟ« ̄ܗ‪ :‬ܬܪܬܝܢ ܐܝܬܝܗܝܢ‪ .‬ܬܠܡܝܕܘܬܐ‪ .‬ܘܣܥܘܪܘܬ‬ ‫̈‬ ‫ܬܠܡܝܕܐ‪ .‬ܕܐܢ ܡܢ ܘܒܥܐ )‪ (fol. 59r‬ܐܢܫ ܕܢܣܥܘܪ ̈‬ ‫̈‬ ‫ܚܝܠܐ‬ ‫ܚܝܠܐ‪ .‬ܘܗܟܢܐ ܐܡܪܝܢ ܗܘܘ‬ ‫̈‬ ‫ܒܫܡܗ ܕܝܫܘܥ܆ ܢܗܘܐ ܬܠܡܝܕܐ ܕܝܫܘܥ‪ .‬ܘܢܩܦ ܠܗ‪ .‬ܐܢ ܕܝܢ ܠܐ ܢܩܦ ܠܬܠܡܝܕܘܗܝ܆‬ ‫ܢܬܟܠܐ ܡܢ ̇ܗܝ ܕܢܣܥܘܪ ̈‬ ‫ܚܝܠܐ ܒܫܡܐ ܕܝܫܘܥ‪ .‬ܟܕ ܠܬܠܡܝܕܘܬܗ ܥܡܢ ܠܐ ܢܩܦ‪ .‬ܡܕܝܢ‬ ‫̇‬ ‫ܡܛܠ ܕܚܙܐܘܗܝ ܕܠܐ ܢܩܝܦ ܠܗ ܠܝܫܘܥ‪ .‬ܘܠܐ ܐܝܬܘܗܝ ܬܠܡܝܕܗ܆ ܥܠ ܗܝ ܟܠܐܘܗܝ ܕܠܐ‬ ‫̈‬ ‫ܫܐܕܐ ܒܫܡܐ ܕܝܫܘܥ‪ .‬ܗܟܢܐ ܥܒܕ ܐܦ ܝܫܘܥ ܒܪ ܢܘܢ‪ .‬ܠܐܠܕܕ ܘܡܝܕܕ ܕܐܝܬܝܗܘܢ‬ ‫ܢܦܩ‬ ‫̈‬ ‫ܣܒܐ ܕܐܝܣܪܠ܆ ܕܡܬܢܒܝܢ ܗܘܘ ܒܡܫܪܝܬܐ܆ ܐܬܐܡܪ ܠܗ‬ ‫ܗܘܘ ܬ̈ܪܝܢ ܡܢ ܫܒܥܝܢ‬ ‫ܠܡܘܫܐ܆ ܕܐܠܕܕ ܘܡܝܕܕ ܡܬܢܒܝܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܫܐܕܐ ܕܢܦܩܘܢ‬ ‫ܠܫܠܝܚܐ ܥܠ‬ ‫ܘܬܘܒ ܕܝܢ ܗܟܢܐ ܐܡܪܝܢܢ‪ .‬ܕܡܫܝܚܐ ܝܗܒ ܫܘܠܛܢܐ‬ ‫ܐܢܘܢ܆ ܘܡܫܟܚܝܢ ܗܘܘ ܚܝܠܐ ܕܗܕܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܐܡܪܘ ܠܗ ܠܡܪܢ ܕܗܐ‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܕܠܐ ܫܠܝܛ‬ ‫ܫܐܕܐ ܡܫܬܥܒܕܝܢ ܠܢ ܒܫܡܟ‪ .‬ܘܡܛܠ ܗܕܐ ܐܣܒܪܘ ܗܘܘ‬ ‫ܐܦ‬ ‫̈‬ ‫̈‬ ‫ܠܐܢܫ ܠܡܦܩܘ ܫܐܕܐ‪ .‬ܐܠܐ ܠܗܘܢ ܒܠܚܘܕܝܗܘܢ‪ .‬ܕܐܬܝܗܒ ܠܗܘܢ ܫܘܠܛܢܐ ܡܢ ܡܫܝܚܐ‬ ‫ܘܡܛܠ ܗܕܐ ܥܠܬܐ ܟܠܐܘܗܝ ̇‬ ‫ܠܗܘ ܕܡܦܩ ܗܘܐ ܘܩܪܒܘ ܕܢܫܐܠܘܢܝܗܝ ܠܡܫܝܚܐ‪ .‬ܕܐܢ‬ ‫̈‬ ‫ܫܠܝܛ ܠܗ ̇‬ ‫ܫܐܕܐ ܐܘ ܠܐ‪ .‬ܟܕ ܫܘܠܛܢܐ ܡܢܟ ܠܐ ܐܬܝܗܒ ܠܗ‪ .‬ܘܒܕܓܘܢ‬ ‫ܠܗܘ ܕܢܦܩ‬ ‫ܐܡܪܘ ̇ܗܝ ܕܟܠܝܢܝܗܝ‪:‬‬ ‫̈‬ ‫ܟܝ ܡܢܘ ܐܝܬܘܗܝ ܗܘܐ ܗܢܐ ܕܡܦܩ ܗܘܐ ̈‬ ‫ܬܠܡܝܕܐ‪.‬‬ ‫ܕܝܘܐ ܒܫܡ ܝܫܘܥ ܘܐܬܟܠܝ ܡܢ‬ ‫̈‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܆ ܕܐܢܫ ܡܢ ̇ܗܢܘܢ ܕܐܬܐܣܝܘ ܡܢ ܡܫܝܚܐ‪:‬‬ ‫)‪» (9:50‬ܐܡܪ ܠܗܘܢ ܝܫܘܥ ܠܐ ܬܟܠܘܢܝܗܝ܆ ܡܢ ܓܝܪ ܕܠܐ ܗܘܐ ܠܘܩܒܠܟܘܢ܆ ܚܠܦܝܟܘܢ‬ ‫ܗܘ« ̄ܗ‪ :‬ܠܐ ܬܟܠܘܢܝܗܝ ܠܡ‪ .‬ܡܛܠ ܕܒܝܕ ̇ܗܝ ܕܡܦܩ ܒܫܡܐ ܕܝܠܝ ̈‬ ‫ܕܝܘܐ܆ ܠܘ ܠܘܩܒܠܟܘܢ‬ ‫ܒܗܕܐ ܩܐܡ‪ .‬ܐܠܐ ܚܠܦܝܟܘܢ ܐܝܬܘܗܝ܇ ܠܟܪܘܙܘܬܟܘܢ ܡܫܪܪ‪ .‬ܘܠܬܫܒܘܚܬܟܘܢ ܡܪܒܐ‬ ‫̇‬ ‫ܕܒܗܘ ܫܡܐ ܕܡܦܩܝܢ ܐܢܬܘܢ ̈‬ ‫ܕܝܘܐ‪ .‬ܒܗ ܟܕ ܒܗ ܡܦܩ ܐܦ ܗܘ‪ .‬ܬܘܒ ܕܝܢ ܐܦ‬ ‫ܡܛܠ‬ ‫̈‬ ‫̇‬ ‫ܒܗܝ ܕܐܬܟܠܝ ܟܕ ܐܡܪܬܘܢ ܠܗ ܕܢܬܟܠܐ ܘܠܐ ܐܦܩ ܕܝܘܐ܆ ܡܫܬܡܥܢܘܬܐ ܚܘܝ ܒܗܕܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܝܕܝܥܐ ܓܝܪ ܕܐܬܟܠܝ ܗܘ ܡܢ ܗܝ ܕܢܦܩ ܕܝܘܐ ܟܕ ܟܠܐܘܗܝ ܬܠܡܝܕܐ‪ .‬ܡܢ ܗܝ ܕܐܡܪ‬ ‫ܝܘܚܢܢ ܕܟܠܝܢܝܗܝ܆ ܐܠܘ ܓܝܪ ܠܐ ܐܬܟܠܝ ܗܘܐ܆ ܠܐ ܐܡܪ ܗܘܐ ܕܟܠܝܢܝܗܝ‪ .‬ܘܠܐ ܐܬܟܠܝ‪..‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪ ܠܗܘܢ‪ .‬ܕܠܐ ܬܟܠܘܢܝܗܝ܆ ܡܛܠ ܕܠܐ ܡܫܟܚ ܐܢܫ ܕܢܥܒܕ ̈‬ ‫ܚܝܠܐ ܒܫܡܐ‬ ‫̈‬ ‫ܕܝܠܝ܆ ܘܡܨܚܐ ܠܝ ܘܐܡܪ‪ .‬ܕܒܥܠܙܒܒ ܡܦܩ ܐܢܐ ̈‬ ‫ܕܝܘܐ܇ ܐܟܡܐ ܕܥܒܕܝܢ ܝܗܘܕܝܐ‪:‬‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܣܘܠܩܗ܆ ܐܬܩܢ ܦܪܨܘܦܗ ܕܢܐܙܠ ܠܐܘܪܫܠܡ«‬ ‫)‪» (9:51‬ܘܗܘܐ ܕܟܕ ܡܬܡܠܝܢ‬ ‫̈‬ ‫̇‬ ‫ܝܘܡܬܐ ܕܝܢ ܕܣܘܠܩܗ ܡܫܡܗ܆ ܠܗܢܘܢ ܕܒܗܘܢ ܩܪܒ ܗܘܐ ܘܡܬܡܛܐ ܚܫܗ‬ ‫̄ܗ‪:‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܘܡܘܬܗ ܘܩܝܡܬܗ‪ .‬ܘܣܘܠܩܗ ܕܠܫܡܝܐ‪ .‬ܘܡܛܠ ܗܕܐ ܥܠܬܐ ܣܡ ܦܪܨܘܦܗ ܕܢܐܙܠ‬ ‫ܠܐܘܪܫܠܡ‪ .‬ܡܛܠ ܕܩܪܒ ܗܘܐ ܘܐܬܐ ܒܩܠܝܠ ܩܠܝܠ ܝܘܡܐ ܕܒܗ ܢܣܒܘܠ ܚܫܐ ܘܡܘܬܐ‬ ‫ܘܢܩܘܡ ܘܢܣܩ ܠܘܬ ܐܒܘܗܝ‪:‬‬ ‫)‪» (9:52‬ܘܫܕܪ ̈ܡܠܐܟܐ ܩܕܡ ܦܪܨܘܦܗ ܘܐܙܠܘ ܥܠܘ ܠܩܪܝܬܐ ܕܫܡ�ܝܐ ܐܝܟ ܕܢܬܩܢܘܢ‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ ܠܩܪܝܬܐ ܕܫܡ�ܝܐ ܐܝܟܢܐ ܕܢܬܩܢܘܢ‬ ‫ܠܗ ܘܠܐ ܩܒܠܘܗܝ« ̄ܗ‪ :‬ܫܕܪ ܬ̈ܪܝܢ ܡܢ‬ ‫ܠܗ ܒܝܬ ܒܘܬܐ‪ .‬ܘܢܒܘܬ ܬܡܢ܆ ܘܗܝܕܝܢ ܢܐܙܠ ܠܗ ܠܐܘܪܫܠܡ‪ .‬ܫܡ�ܝܐ ܕܝܢ܆ ܠܐ ܩܒܠܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܐܝܙܓܕܐ‬ ‫ܡܒܕܩܢܐ ܘܡܫܕ̈ܪܢܐ‬ ‫ܡܠܐܟܐ ܓܝܪ‬ ‫ܠܫܠܝܚܐ ܗܢܘܢ ܕܐܫܬܕܪܘ‪.‬‬ ‫ܐܢܘܢ‬ ‫̇‬ ‫ܰ‬ ‫̈‬ ‫ܘܫܠܝܚܐ ܐܝܬܝܗܘܢ‪ .‬ܕܡܢܘ ܕܝܢ ܗܢܘܢ ܕܐܫܬܕܪܘ܆ )‪ (fol. 59v‬ܝܥܩܘܒ ܘܝܘܚܢܢ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫̇‬ ‫ܗܘܘ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ܗܝ ܕܡܩܦ ܒܬܪܟܢ ܘܐܡܪ܆ ܕܟܕ ܚܙܐܘܗܝ ܬܠܡܝܕܘܗܝ ܝܥܩܘܒ‬ ‫ܘܝܘܚܢܢ ܐܡܪܝܢ ܠܗ ̇ܗܝ ܓܝܪ ܕܟܕ ܚܙܐܘܗܝ ܠܘ ܐܝܠܝܢ ܕܥܡܗ ܐܝܬܝܗܘܢ‪ .‬ܠܚܡܐ ܗܘܬ‬ ‫ܕܬܬܐܡܪ‪ .‬ܐܠܐ ܥܠ ܐܝܠܝܢ ܕܩܕܡܘ ܐܫܬܕܪܘ ܡܢܗ‪ .‬ܘܩܕܝܡܝܢ ܗܘܘ ܠܒܝܬ ܫܡ�ܝܐ‪..‬‬ ‫̈‬ ‫ܡܬܒܥܝܐ ܕܢܥܩܒ ܗܪܟܐ‪ .‬ܕܝܕܥ ܗܘܐ ܝܫܘܥ ܕܠܐ ܡܩܒܠܝܢ ܗܘܘ ܫܡ�ܝܐ ܠܬܠܡܝܕܘܗܝ‬ ‫ܟܕ ܫܕܪ ܐܢܘܢ܆ ܐܘ ܠܐ‪̇ .‬‬ ‫ܘܗܝ ܡܢ ܕܐܡܪܝܢܢ‪ .‬ܕܠܐ ܝܕܥ ܗܘܐ܆ ܕܪܘܫܥܐ ܗܝ ܘܕܓܠܬܐ ܗܝ܆‬ ‫̈‬ ‫ܡܛܠ ܕܒܪܘܝܐ ܕܟܠ ܐܝܬܘܗܝ‪ .‬ܘܝܕܘܥܐ ܕܟܠ‪ .‬ܐܦ ܓܝܪ ܝܕܥ ܡܚܫܒܬܗܘܢ ܕܐܝܠܝܢ‬ ‫ܕܡܬܚܫܒܝܢ ܗܘܘ ܡܛܠ ܡܫܪܝܐ ܘܫܪܟܐ‪ .‬ܡܕܝܢ ܝܕܥ ܗܘܐ ܕܠܐ ܡܩܒܠܝܢ ܗܘܘ ܫܡ�ܝܐ‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ‪ .‬ܟܕ ܫܕܪ ܐܢܘܢ‪ .‬ܘܐܢ ܝܕܥ ܗܘܐ‪ .‬ܡܛܠ ܡܢܐ ܫܕܪ ܐܢܘܢ ܠܘܬܗܘܢ‪.‬‬ ‫̈‬ ‫ܠܫܠܝܚܐ ܕܝܠܗ܆ ܒܟܠܙܢܐ‪ .‬ܐܟܙܢܐ ܓܝܪ ܕܟܕ‬ ‫ܘܐܡܪܝܢܢ ܡܛܠ ܕܨܒܐ ܗܘܐ܆ ܕܢܘܬܪ ܐܢܘܢ‬ ‫ܒܥܐ ܕܢܒܩܐ ܠܗܝܡܢܘܬܗܘܢ ܐܚܬ ܐܢܘܢ ܠܝܡܐ ܘܐܘܬܒ ܐܢܘܢ ܒܣܦܝܢܬܐ ܘܕܡܟ‬ ‫̇‬ ‫ܒܗ‪ .‬ܘܩܡ ܥܠܝܗܘܢ ܡܚܫܘܠܐ‪ .‬ܗܟܢܐ ܘܟܕ ܨܒܐ܆ ܕܢܠܦ ܐܢܘܢ ܢܓܝܪܘܬ ܪܘܚܐ‬ ‫ܘܡܣܝܒܪܢܘܬܐ ܫܕܪ ܐܢܘܢ ܠܘܬ ܫܡ�ܝܐ‪ .‬ܟܕ ܝܕܥ ܕܠܐ ܡܩܒܠܝܢ ܠܗܘܢ‪ .‬ܡܛܠ ܓܝܪ‬ ‫̈‬ ‫ܕܣܓܝܐܐ ܢܣܝܒܪ ܡܢ ̈‬ ‫̈‬ ‫ܬܠܡܝܕܐ‪.‬‬ ‫ܝܘܕܝܐ ܚ�ܡܐ܇ ܕܠܐ ܥܕܟܝܠ ܢܬܡܪܡܪܘܢ‬ ‫ܕܥܬܝܕ ܗܘܐ‬ ‫ܟܕ ܚܙܝܢ ܠܗ ܕܡܣܝܒܪ ܗܠܝܢ ܟܠܗܝܢ ܡܫܕܪ ܠܗܘܢ ܠܘܬ ܫܡ�ܝܐ‪ .‬ܕܢܛܝܒܘܢ ܘܢܬܩܢܘܢ ܠܗ‬ ‫ܬܡܢ܆ ܟܕ ܝܕܥ ܕܠܐ ܡܩܒܠܝܢ ܠܗܘܢ܆ ܐܝܟܢܐ ܕܢܕܪܫ ܐܢܘܢ ܒܡܣܝܒܪܢܘܬܐ ܘܢܓܝܪܘܬ‬ ‫ܪܘܚܐ ܒܗܕܐ‪:‬‬ ‫)‪» (9:53b‬ܡܛܠ ܕܦܪܨܘܦܗ ܠܐܘܪܫܠܡ ܣܝܡ ܗܘܐ ܠܡܐܙܠ« ̄ܗ‪ :‬ܠܘ ܗܕܐ ܐܡܪ‪.‬‬ ‫ܕܡܛܠ ܗܕܐ ܠܐ ܩܒܠܘܗܝ‪ .‬ܡܛܠ ܕܦܪܨܘܦܗ ܣܝܡ ܗܘܐ ܠܡܐܙܠ ܠܐܘܪܫܠܡ‪ .‬ܠܘ ܓܝܪ‬ ‫ܣܡܗ ̇‬ ‫̇‬ ‫ܠܗܝ ܕܠܐ ܩܒܠܘܗܝ܆ ܡܢ ܨܒܝܢܗܘܢ ܗܘܬ‪ܼ .‬ܗܘ ܕܝܢ ܠܐܘܪܫܠܡ ܣܝܡ ܗܘܐ‬ ‫ܥܠܬܢܐܝܬ‬ ‫ܦܪܨܘܦܗ ܕܢܐܙܠ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܒܨܚܚܐ ܐܚ�ܢܐ‪ .‬ܠܘ‬ ‫ܬܠܡܝܕܘܗܝ܆ ܐܡܪܝܢ ܠܗ‪̄ «.‬ܗ‪:‬‬ ‫)‪» (9:54a‬ܘܟܕ ܚܙܘ ܝܥܩܘܒ ܘܝܘܚܢܢ‬ ‫»ܚܙܘ« ܟܬܝܒ܆ ܐܠܐ »ܚܙܐܘܗܝ‪ «.‬ܕܡܢ ܗܕܐ ܝܕܝܥܐ‪ .‬ܕܠܝܥܩܘܒ ܘܠܝܘܚܢܢ ܫܕܪ ܡܪܢ ܠܘܬ‬ ‫ܫܡ�ܝܐ ܕܢܬܩܢܘܢ ܠܗ‪ .‬ܥܠ ̇ܗܢܘܢ ܕܝܢ ܕܥܡܗ ܐܬܘ܆ ܠܐ ܡܬܐܡܪܐ ̇ܗܝ ܕܟܕ ܚܙܐܘܗܝ‪.‬‬ ‫ܐܠܐ ܥܠ ܗܠܝܢ ܕܐܫܬܕܪܘ ܡܢܗ‪ .‬ܘܩܕܡܘܗܝ ܡܬܐܡܪܐ ̇ܗܝ ܕܟܕ ܚܙܐܘܗܝ‪.‬‬ ‫)‪» (9:54b‬ܡܪܢ܆ ܨܒܐ ܐܢܬ ܕܢܐܡܪ‪ .‬ܘܬܚܘܬ ܢܘܪܐ ܡܢ ܫܡܝܐ ܘܬܣܝܦ ܐܢܘܢ܇ ܐܝܟ‬ ‫ܕܐܦ ܐܠܝܐ ܥܒܕ« ̄ܗ‪ :‬ܡܛܠ ܓܝܪ ܕܥܕܟܝܠ ܠܐ ܗܘܘ ܡܣܝܒ�ܢܐ ܘܢܓܝ�ܝ ܪܘܚܐ ܼܗܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ܆ ܥܠ ̇ܗܝ ܐܡܪܘ ܠܗ ܠܡܪܢ ܕܨܒܐ ܐܢܬ ܕܢܐܡܪ ܘܬܚܘܬ ܢܘܪܐ ܘܬܣܝܦ‬ ‫ܫܠܝܚܐ‬ ‫ܐܢܘܢ ܠܫܡ�ܝܐ܇ ܐܝܟܢܐ ܕܐܚܬ ܐܠܝܐ ܢܒܝܐ ܥܠ ܪܒܐ ܕܚܡܫܝܢ ܘܚܡܫܝܢ ܕܥܡܗ‪ .‬ܕܫܕܪ‬ ‫ܠܘܬܗ ܐܚܒ ܘܐܘܩܕ ܐܢܘܢ ܡܢ ܗܪܟܐ ܝܕܝܥܐ ܕܝܕܥ ܗܘܐ ܝܫܘܥ ܕܠܐ ܡܩܒܠܝܢ ܠܗ‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ ܐܝܠܝܢ ܕܐܫܬܕܪܘ ܠܘܬܗܘܢ‪ .‬ܐܠܐ ܡܛܠ ܕܒܥܐ ܗܘܐ ܕܢܕܪܫ ܐܢܘܢ‬ ‫ܫܡ�ܝܐ‪.‬‬ ‫̇‬ ‫ܒܡܣܝܒܪܢܘܬܐ‪ .‬ܥܠ ܗܝ ܫܕܪ ܐܢܘܢ ܠܘܬܗܘܢ‪ ..‬ܬܘܒ ܕܝܢ ܝܕܝܥܐ ܕܝܥܩܘܒ ܘܝܘܚܢܢ‬ ‫ܐܝܬܝܗܘܢ ܗܘܘ ܗܠܝܢ ܕܐܫܬܕܪܘ܇ ܡܢ ̇ܗܝ ܕܗܢܘܢ ܐܡܪ ܠܗ ܠܡܪܢ ܕܨܒܐ ܐܢܬ ܕܢܐܡܪ‬ ‫ܘܬܚܘܬ ܢܘܪܐ ܘܬܣܝܦ ܐܢܘܢ‪:‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (9:55a‬ܘܐܬܦܢܝ ܘܟܐܐ ܒܗܘܢ ܘܐܡܪ« ̄ܗ‪ :‬ܡܛܠ ܬܪܬܝܢ ܟܐܐ ܒܗܘܢ‪ .‬ܚܕܐ ܡܢ܆‬ ‫̈‬ ‫ܘܒܢܣܝܘܢܐ ܠܐ ܢܬܓܘܙܠܘܢ ܒܪܘܓܙܐ ܠܘܩܒܠ ܐܝܠܝܢ‬ ‫ܐܝܟܢܐ ܕܢܗܘܢ ܡܣܝܒ�ܢܐ‬ ‫ܕܡܣܟܠܝܢ ܠܘܬܗܘܢ‪ .‬ܐܝܟ ܕܐܡܪ ܦܘܠܘܣ‪ .‬ܡܨܚܝܢ ܠܢ ܘܡܣܝܒܪܝܢܢ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܡܛܠ‬ ‫̈‬ ‫ܐܢܫܝܢ ܕܠܐ‬ ‫)‪ (fol. 60r‬ܕܥܬܝܕܝܢ ܗܘܘ‪ .‬ܕܟܕ ܢܣܒܪܘܢ ܣܒܪܬܗ ܕܡܫܝܚܐ ܘܗܘܝܢ‬ ‫ܡܬܛܦܝܣܝܢ܇ ܠܟܪܘܙܘܬܗܘܢ‪ .‬ܠܐ ܢܪܓܙܘܢ ܥܠܝܗܘܢ‪ .‬ܘܢܚܬܘܢ ܢܘܪܐ ܡܢ ܫܡܝܐ ܘܢܣܝܦܘܢ‬ ‫ܐܢܘܢ‪ .‬ܐܘ ܢܝܬܘܢ ܥܠܝܗܘܢ ܡܣܡ ܒܪܝܫܐ ܐܚܪܢܐ‪ .‬ܘܐܢ ܗܟܢܐ ܥܒܕܝܢ ܗܘܘ܆‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܛܘܠܐ ܘܡܟ�ܗܢܐ ܡܬܚܙܝܢ ܗܘܘ‪.‬‬ ‫ܘܐܣܘܬܐ‪.‬‬ ‫ܡܚܝܢܐ‬ ‫ܠܣܓܝܐܐ ܡܘܒܕܝܢ ܗܘܘ‪ .‬ܘܚܠܦ‬ ‫̇‬ ‫ܐܝܬܝܗ ܪܘܚܐ‬ ‫)‪» (9:55b‬ܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܐܝܕܐ ܐܢܬܘܢ ܪܘܚܐ« ̄ܗ‪ :‬ܠܘ ܕܐܚܪܬܐ‬ ‫̇ܗܝ ܕܢܣܒܘ ̈‬ ‫̈‬ ‫ܫܠܝܚܐ ܐܡܪ‪ .‬ܪܘܚܐ ܓܝܪ ܩܕܝܫܐ‪ .‬ܚܕ ܐܝܬܘܗܝ‪ .‬ܐܠܐ‬ ‫ܢܒܝܐ‪ .‬ܡܢ ܗܕܐ ܕܩܒܠܘ‬ ‫̇‬ ‫ܬܪܬܝܢ ̈ܪܘܚܐ ܐܝܬ ܚܕܐ ܕܢܡܘܣܐ܆ ܘܐܚܪܬܐ ܕܐܘܢܓܠܝܘܢ‪ .‬ܘܗܝ ܡܢ ܬܒܥܐ ܢܩܡܬܐ‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܠܢܐ܆ ܐܝܟ ܛܝܒܘܬܐ‪.‬‬ ‫ܡܣܟܠܢܐ ܐܝܟ ܟܐܢܘܬܐ‪ .‬ܗܕܐ ܕܝܢ܆ ܡܓܪܐ ܪܘܚܐ‬ ‫ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܒܕܓܘܢ ܐܠܝܐ ܢܒܝܐ ܘܐܚ�ܢܐ ܢܒܝܐ܆ ܣܝܡܝܢ ܗܘܘ ܒܪܝܫܐ ܕܡܣܟܠܢܐ‪ .‬ܘܒܕܓܘܢ‬ ‫ܐܡܪ ܠܗܘܢ ܡܫܝܚܐ ܕܠܐ ܥܕܟܝܠ ܝܕܥܝܢ ܐܢܬܘܢ ܕܐܝܕܐ ܪܘܚܐ ܐܝܬܝܟܘܢ‪ .‬ܠܐ ܐܢ ̇‬ ‫ܕܗܝ‬ ‫̈‬ ‫ܠܡܣܟܠܢܐ ܐܝܟ ܟܐܢܘܬܐ܆ ܘܠܐ ܐܢ ܗܕܐ ܕܐܘܢܓܠܝܘܢ‬ ‫ܕܢܡܘܣܐ ܕܬܒܥܐ ܠܗ‬ ‫̈‬ ‫ܠܡܣܟܠܢܐ ܟܕ ܚܝܪܐ ܠܬܝܒܘܬܗܘܢ‪:‬‬ ‫ܕܡܣܝܒܪܐ‬ ‫̄‬ ‫̈‬ ‫)‪» (9:56a‬ܒܪܗ ܕܐܢܫܐ ܠܐ ܐܬܐ ܠܡܘܒܕܘ ܢܦܫܬܐ ܐܠܐ ܠܡܚܝܘ« ܗ‪ :‬ܗܟܢܐ ܥܒܕܘ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܕܝܠܝ‪:‬‬ ‫ܘܐܦ ܐܢܬܘܢ‬ ‫̈‬ ‫̄‬ ‫)‪» (9:56b‬ܘܐܙܠܘ ܠܗܘܢ ܠܩܪܝܬܐ ܐܚܪܬܐ« ܗ‪ :‬ܒܢܝ ܗܕܐ ܩܪܝܬܐ‪ .‬ܨܒܝܢܐ ܛܒܐ ܚܘܝܘ‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ‪.‬‬ ‫ܠܘܬ ܝܫܘܥ‪ .‬ܘܠܘܬ‬ ‫)‪» (9:57‬ܘܟܕ ܐܙܠܝܢ ܗܘܘ ‪ 194‬ܒܐܘܪܚܐ‪ .‬ܐܡܪ ܠܗ ܐܢܫ ܐܬܐ ܒܬܪܟ ܠܐܬܪܐ ‪ 195‬ܕܐܙܠ‬ ‫ܘܠܗܘ ܕܐܡܪ ܠܐܚܪܢܐ »ܕܬܐ ܒܬܪܝ« ܡܦܫܩܝܢ ܠܢ܆ ̇‬ ‫ܐܢܬ« ̄ܗ‪ :‬ܠܗܢܐ ܓܝܪ ܫܪܒܐ ̇‬ ‫ܒܗܘ‬ ‫ܕܡܬܝ‪.‬‬

‫‪.‬ܗܘܘ ‪In the Peshitta, there is no‬‬ ‫ܕܠܐܬܪ ‪Written‬‬

‫‪194‬‬ ‫‪195‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܥܣܪܐ[‬ ‫̈‬ ‫ܬܠܡܝܕܘܗܝ ܐܚ�ܢܐ ܫܒܥܝܢ ܘܫܕܪ ܐܢܘܢ ܬ̈ܪܝܢ‬ ‫)‪» (10:1‬ܘܒܬܪ ܗܠܝܢ ܦܪܫ ܝܫܘܥ ܡܢ‬ ‫ܬ̈ܪܝܢ ܩܕܡ ܦܪܨܘܦܗ܇ ܠܟܠ ܐܬܪܐ ܘܡܕܝܢܐ ܕܥܬܝܕ ܗܘܐ ܠܡܐܙܠ« ̄ܗ‪ :‬ܠܗܠܝܢ ܫܒܥܝܢ‬ ‫ܫܕܪ܆ ܠܘ ܡܛܠ ܕܠܐ ܡܫܬܡܥܝܢ ܗܘܘ ܠܗ ܬܪܥܣܪ܆ ܘܐܦܠܐ ܡܛܠ ܕܡܗܡܝܢ ܗܘܘ‬ ‫ܒܟܪܘܙܘܬܐ‪ .‬ܣܓܝ ܓܝܪ ܥܒܕܝܢ ܗܘܘ ܨܒܝܢܗ܆ ܘܐܡܝܢܝܢ ܗܘܘ ܒܟܪܘܙܘܬܐ‪ .‬ܐܠܐ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܥܡܡܐ ܥܬܝܕܝܢ ܗܘܘ‪ .‬ܕܢܗܝܡܢܘܢ ܒܡܫܝܚܐ‪ .‬ܣܛܪ ܡܢ ܐܝܠܝܢ ܕܡܢ‬ ‫ܕܣܓܝܐܐ ܡܢ‬ ‫ܐܝܣ�ܠܝܐ ܗܝܡܢܘ ܗܘܘ ܒܗ܆ ܥܠ ̇ܗܝ ܫܕܪ ܐܢܘܢ ܡܟ�ܙܢܐ ܘܡܣܒ�ܢܐ ܫܒܥܝܢ ܥܡ‬ ‫̈‬ ‫̈‬ ‫ܘܦܥܠܐ‬ ‫ܫܠܝܚܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܡܩܦ ܘܐܡܪ܇ »ܕܚܨܕܐ ܣܓܝ‬ ‫ܬܪܥܣܪ‬ ‫̇‬ ‫ܙܥܘ̈ܪܝܢ« ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ ܡܛܠ ܗܝ ܕܣܓܝܐܝܢ ܗܘܘ ܐܝܠܝܢ ܕܥܬܝܕܝܢ ܗܘܘ ܕܢܗܝܡܢܘܢ‬ ‫ܒܗ܆ ܥܠ ̇ܗܝ ܫܕܪ ܠܫܒܥܝܢ ܕܢܟܪܙܘܢ ܥܡ ܬܪܥܣܪ‪.‬‬ ‫ܘܡܛܠ ܡܢܐ ܫܕܪ ܐܢܘܢ‪ .‬ܘܐܡܪܝܢܢ ܐܝܟܢܐ ܕܢܟܪܙܘܢ‪ .‬ܘܡܢܐ ܡܟܪܙܝܢ ܗܘܘ‪ .‬ܝܕܝܥܐ܆‬ ‫ܕܗܠܝܢ ܕܡܟܪܙܝܢ ܗܘܘ‪ .‬ܝܘܚܢܢ ܘܡܫܝܚܐ ܘܬܪܥܣܪ ܐܡܪ ܐܢܐ ܕܝܢ܆ »ܬܘܒܘ ܩܪܒܬ ̇‬ ‫ܠܗ‬ ‫ܡܠܟܘܬܐ ܕܫܡܝܐ« »ܘܛܝܒܘ ܐܘܪܚܗ ܕܡܪܝܐ‪ «.‬ܘܗܐ »ܒܬܪܝ ܐܬܐ« ܐܡܪܗ‬ ‫ܕܐܠܗܐ ܕܫܩܠ ܚܛܝܬܗ ܕܥܠܡܐ« ܘܕܫܪܟܐ‪.‬‬ ‫ܘܡܛܠ ܡܢܐ ܩܕܡ ܦܪܨܘܦܗ ܫܕܪ ܐܢܘܢ ܘܠܘ ܥܡܗ ܐܘܒܠ ܐܢܘܢ‪ .‬ܐܝܟܢܐ ܕܟܕ ܐܙܠܝܢ‬ ‫ܠܟܢܫܐ ܡܛܠܬܗ܆ ܢܬܥܝܕܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܒܡܠܐ ܕܥܠܘܗܝ‪ .‬ܡܟܐ‬ ‫ܒܢܝ ܐܢܫܐ‬ ‫ܩܕܡܘܗܝ ܘܢܟܪܙܘܢ‬ ‫̈‬ ‫ܕܐܬܐ ܗܘ ܒܬܪܗܘܢ‪ .‬ܐܟܡܐ ܕܥܒܕ ܝܘܚܢܢ ܡܥܡܕܢܐ ܠܝܗܘܕܝܐ‪ .‬ܬ̈ܪܝܢ ܬ̈ܪܝܢ ܫܕܪ‬ ‫ܐܢܘܢ‪ .‬ܘܠܘ ܝܬܝܪܐ ܘܠܘ ܚܣܝܪܐ‪ .‬ܡܛܠ ܕܐܦ ܼܗܘ ܡܢ ܬܪܬܝܢ ܡܪܟܒ ܗܘܐ ܡܢ‬ ‫̈‬ ‫ܒܚܕܕܐ‪:‬‬ ‫ܐܠܗܘܬܐ ܘܡܢ ܐܢܫܘܬܐ‪ .‬ܬܘܒ ܕܝܢ ܐܝܟܢܐ ܕܢܬܒܝܐܘܢ‬ ‫̈‬ ‫̄‬ ‫̇‬ ‫ܘܦܥܠܐ ܙܥܘܪܝܢ« ܗ‪ :‬ܠܗܢܐ ܓܝܪ ܫܪܒܐ܇ ܘܠܗܘ‬ ‫)‪» (10:2‬ܘܐܡܪ ܠܗܘܢ ܚܨܕܐ ܣܓܝ‬ ‫̇‬ ‫ܕܐܡܪ »ܘܝ ܠܟܝ ܟܘܪܙܝܢ« ܘܫܪܟܐ ܡܦܫܩܝܢ ܠܢ ܒܗܘ ܕܡܬܝ ܫܠܝܚܐ‪:‬‬

‫)‪» (10:17‬ܘܗܦܟܘ ܗܢܘܢ ܫܒܥܝܢ ܕܫܕܪ ܒܚܕܘܬܐ ܪܒܬܐ ܘܐܡܪܝܢ ܠܗ܆ ܡܪܢ܆ ܐܦ‬ ‫̈‬ ‫ܫܐܕܐ ܡܫܬܥܒܕܝܢ ܠܢ ܒܫܡܟ« ̄ܗ‪ :‬ܟܝ ܡܛܠ ܡܢܐ ܚܕܝܢ ܗܘܘ ܗܢܘܢ ܫܒܥܝܢ ܟܕ‬ ‫̇‬ ‫̈‬ ‫ܕܡܛܠܬܗ‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܆ ܕܠܘ ܡܛܠ ܕܐܫܬܘܝܘ ]ܦܣܐ[ ܕܣܒܪܬܐ‬ ‫ܗܦܟܘ ܠܘܬܗ‪.‬‬ ‫ܐܫܬܘܝܘ ܠܐܝܩܪܐ )‪ (fol. 60v‬ܘܫܠܝܚܘܬܐ ܚܕܝܢ ܗܘܘ܆ ܐܠܐ ܡܛܠ ܕܗܘܘ ܣܥܘ̈ܪܐ‬ ‫̈‬ ‫ܕܐܬܘܬܐ ܘܬܕܡ�ܬܐ‪ .‬ܟܕ ܛܒ ܙܕܩ ܗܘܐ ܠܗܘܢ ܕܢܬܚܫܒܘܢ ܘܢܬܪܥܘܢ‪ .‬ܡܛܠ ܗܕܐ‬ ‫ܝܗܒ ܠܗܘܢ ܡܪܢ ܫܘܠܛܢܐ ܕܢܣܥܪܘܢ ܬܕܡ�ܬܐ‪ .‬ܠܘ ܐܝܟܢܐ ܕܢܬܬܡܗܘܢ ܘܢܬܩܠܣܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܠܝܗܘܢ ܘܬܬܩܒܠ ܟܪܘܙܘܬܗܘܢ‪ .‬ܡܢ ܬܕܡ�ܬܐ‬ ‫ܕܢܬܗܝܡܢܢ‬ ‫ܒܢܝܢܫܐ‪ .‬ܐܠܐ ܐܝܟܢܐ‬ ‫ܡܢ‬ ‫̈‬ ‫ܘܚܝܠܐ ܕܣܥܪܝܢ ܗܘܘ‪ .‬ܘܡܢ ܗܪܟܐ ܙܕܩ ܗܘܐ ܠܗܘܢ ܕܢܚܕܘܢ܆ ܠܘ ܡܛܠ ܕܐܬܝܗܒ ܠܗܘܢ‬ ‫̈‬ ‫ܕܣܓܝܐܐ ܐܬܬܠܡܕܘ ܠܣܒܪܬܐ ܘܗܘܘ‬ ‫ܫܘܠܛܢܐ ܕܢܣܥܪܘܢ ܬܕܡ�ܬܐ܆ ܐܠܐ ܡܛܠ‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ‪» .‬ܕܚܕܘܬܝ ܘܟܠܝܠܝ܆ ܐܢܬܘܢ ܐܢܘܢ‪ «.‬ܘܕܫܪܟܐ‪:‬‬ ‫̈‬ ‫ܫܐܕܐ ܡܫܬܥܒܕܝܢ ܠܢ ܒܫܡܟ« ̄ܗ‪̇ :‬ܗܝ ܕܐܡܪܘ ܐܦ ܦܚܡܐ‬ ‫)‪» (10:17b‬ܡܪܢ܆ ܐܦ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܟܐܡܬ ܐܝܟܢܐ ܕܣܥܝܪ ܠܢ ܬܕܡ�ܬܐ ܐܚ�ܢܝܬܐ ܒܫܡܟ܇ ܚܘܠܡܢܐ ܕܟ�ܝܗܐ‬ ‫̈‬ ‫̈‬ ‫ܐܡܪ ܐܢܐ‪ .‬ܘܕܘܟܝܐ ܕܓ�ܒܐ ܘܦܘܬܚܐ ܕܣܡܝܐ ܘܕܫܪܟܐ܆ ܗܘܬ ܐܦ ܫܐܕܐ ܒܝܕ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪:‬‬ ‫ܫܡܟ ܐܫܬܥܒܕܘ ܠܢ‪ .‬ܘܢܦܩܘ ܡܢ‬ ‫̈‬ ‫ܫܠܝܚܐ܇ ܘܣܥܪܝܢ ܗܘܘ ̈‬ ‫̈‬ ‫ܚܝܠܐ‬ ‫ܫܡܗܐ ܕܡܫܝܚܐ ܡܬܚܫܚܝܢ ܗܘܘ‬ ‫ܘܒܐܝܢܐ ܡܢ‬ ‫̇‬ ‫ܘܬܕܡ�ܬܐ‪ .‬ܠܘ ̇‬ ‫ܒܗܘ ܕܡܫܝܚܐ‪ .‬ܘܠܘ ܒܗܘ ܕܡܪܝܐ‪ .‬ܐܘ ܕܡܠܬܐ ܐܘ ܘܕܝܚܝܕܝܐ‪ .‬ܐܠܐ‬ ‫ܒܗܘ ܕܝܫܘܥ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܐܡܪ ܦܐܛܪܘܣ‪̇ .‬‬ ‫̇‬ ‫ܠܗܘ ܡܫܪܝܐ ܕܒܫܡܗ ܕܝܫܘܥ‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ ܩܕܝܫܐ ܘܡܣܒ�ܢܐ‬ ‫ܢܨܪܝܐ ܩܘܡ ܠܟ‪ .‬ܡܢ ܐܚ�ܢܝܬܐ ܝܕܝܥܐ ܗܕܐ‪ .‬ܘܠܘ ܒܠܚܘܕ‬ ‫̈‬ ‫ܣܥܪܝܢ ܗܘܘ ̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ ܒܫܡܗ ܕܝܫܘܥ܆ ܐܠܐ ܐܦ ܐܚ�ܢܐ ܣܓܝܐܐ‪ .‬ܐܟܙܢܐ‬ ‫̈‬ ‫ܕܒܢܘܗܝ ܕܣܩܘܐ‪ .‬ܘܐܚ�ܢܐ ܥܡܗܘܢ‪ .‬ܐܝܟ ܕܟܬܝܒ ܒܟܬܒܐ ܕܦܪܟܣܝܣ‪:‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫)‪ܼ » (10:18‬ܗܘ ܕܝܢ ܐܡܪ ܠܗܘܢ‪ .‬ܚܙܐ ܗܘܝܬ ܠܗ ܠܣܛܢܐ ܕܢܦܠ ܐܝܟ ܒܪܩܐ ܡܢ‬ ‫̈‬ ‫ܕܫܐܕܐ ܡܫܬܥܒܕܝܢ ܠܟܘܢ܆ ܡܛܠ ܕܐܢܐ ܝܗܒܬ ܠܟܘܢ‬ ‫ܫܡܝܐ« ̄ܗ‪ :‬ܠܐ ܛܥܝܐ ܠܝ‬ ‫̈‬ ‫ܫܘܠܛܢܐ ܥܠ ܣܛܢܐ ܘܟܠܗܘܢ ܚܝܠܘܬܗ‪ .‬ܘܚܙܐ ܗܘܝܬ ܠܗ ܕܡܫܬܥܒܕ ܠܟܘܢ ܗܘ‬ ‫̈‬ ‫ܘܦܠܚܘܗܝ ܘܟܕ ܛܒ ܗܢܐ ܫܘܥܒܕܐ ܕܣܛܢܐ ܡܢ ܫܘܪܝܐ ܗܘܐ‪ .‬ܟܕ ܠܘܬ ܒܝܫܬܐ‬ ‫̇‬ ‫ܐܫܬܚܠܦ‪ .‬ܒܗܝ ܕܠܐ ܐܬܒܪܝ ܢܗܝܪܐ ܘܚܝܠܬܢܐ‪ .‬ܘܡܛܠ ܕܐܨܛܠܝ ܠܘܬ ܒܝܫܬܐ‪ .‬ܩܒܠ‬ ‫ܫܘܚܠܦܐ ܡܢ ܢܗܝܪܘܬܐ ܠܘܬ ܚܫܘܟܘܬܐ‪ .‬ܘܡܢ ܚܝܠܬܢܘܬܐ ܠܘܬ ܡܚܝܠܘܬܐ‪ .‬ܘܐܟܙܢܐ‬ ‫ܕܒܪܩܐ ܡܐ ܕܡܒܪܩ ܡܢܗܪ ܒܚܙܬܗ܆ ܘܡܐ ܕܥܪܒ ܒܛܠ ܢܘܗܪܗ ܘܕܥܟ܆ ܗܟܢܐ ܐܦ‬ ‫ܣܛܢܐ ܟܕ ܐܬܒܪܝ ܢܗܝܪܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܡܛܠ ܕܐܫܬܚܠܦ ܠܘܬ ܒܝܫܬܐ܆ ܐܘܒܕ ̇‬ ‫ܟܠܗ‬ ‫ܢܗܝܪܘܬܗ‪..‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܐܟܙܢܐ ܕܒܪܩܐ ܐܡܬܝ ܕܒܪܩ ܕܚܠܝܢ ܡܢܗ ܚܙܝܘܗܝ܆ ܘܐܡܬܝ ܕܥܒܪ ܠܐ‬ ‫ܕܚܠܝܢ ܡܢܗ܆ ܗܟܢܐ ܘܣܛܢܐ‪ .‬ܒܫܘܪܝܐ ܟܕ ܐܬܒܪܝ܆ ܕܚܝܠܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܡܢ ܒܬܪ ܕܝܢ‬ ‫̈‬ ‫ܐܢܫܐ ܡܝܬ̈ܪܐ܆ ܘܡܫܬܥܒܕ ܗܘܐ ܠܗܘܢ‪..‬‬ ‫ܕܐܨܛܠܝ ܠܘܬ ܒܝܫܬܐ ܢܦܠ܆ ܕܚܠ ܗܘ ܡܢ‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܐܟܙܢܐ ܕܒܪܩܐ ܟܕ ܒܪܩ ܠܥܠ ܒܫܡܝܐ ܐܝܬܘܗܝ ܘܡܢ ܒܬܪ ܕܕܥܟ‬ ‫ܡܬܬܚܬ ܐܘ ܢܦܠ܆ ܗܟܢܐ ܘܣܛܢܐ‪ .‬ܟܕ ܐܬܒܪܝ܆ ܒܫܡܝܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܡܢ ܒܬܪ‬ ‫ܕܐܨܛܠܝ ܠܘܬ ܒܝܫܬܐ܆ ܐܬܬܚܬܝ ܘܢܦܠ܆ ܘܗܘܐ ܒܐܪܥܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܟܙܢܐ ܕܒܪܩܐ ܡܢܫܠܝ ܒܪܩ ܘܥܒܪ܆ ܗܟܢܐ ܐܦ ܣܛܢܐ ܟܕ ܐܬܒܪܝ ܠܐ ܐܓܪ‬ ‫ܣܓܝ ܒܢܘܗܪܗ ܘܒܢܨܝܚܘܬܗ‪ .‬ܐܠܐ ܒܥܓܠ ܐܫܬܚܠܦ ܠܘܬ ܒܝܫܬܐ‪..‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܗܟܢܐ‪ .‬ܣܛܢܐ ܡܢ ܢܨܝܚܐ ܘܢܗܝܪܐ ܐܬܒܪܝ‪ .‬ܐܢܬܘܢ ܕܝܢ‬ ‫ܢܣܒܬܘܢ ܡܢܝ ܫܘܠܛܢܐ ܕܥܠܘܗܝ‪ .‬ܘܗܘ ܡܢ ܒܝܕ ̈‬ ‫ܒܝܫܬܗ ܢܦܠ ܐܝܟ ܒܪܩܐ‪ .‬ܐܢܬܘܢ ܕܝܢ܆‬ ‫ܐܙܕܗܪܘ ܡܢ ܗܕܐ‪:‬‬ ‫)‪» (10:19‬ܗܐ ܝܗܒ ܐܢܐ ܠܟܘܢ ܫܘܠܛܢܐ܆ ܕܗܘܝܬܘܢ ܕܝܫܝܢ ̈ܚܘܘܬܐ ܘܥܩ�ܒܐ‬ ‫̈‬ ‫ܠܫܐܕܐ ܩܪܐ‪̈ .‬‬ ‫ܘܚܘܘܬܐ‬ ‫)‪ (fol. 61r‬ܘܟܠܗ ܚܝܠܐ ܕܒܥܠܕܒܒܐ« ̄ܗ‪̈ :‬ܚܘܘܬܐ ܘܥܩ�ܒܐ‬ ‫̈‬ ‫̈‬ ‫ܘܥܩ�ܒܐ ܫܡܗ ܐܢܘܢ܆ ̇‬ ‫ܒܗܝ ܕܐܟܙܢܐ ̈‬ ‫ܕܚܘܘܬܐ ܟܝܬ ܘܥܩ�ܒܐ ܕܢܟܘܝܐ ܘܡܣܓܦܢܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܐܢܘܢ܆ ܗܟܢܐ ܐܦ ܫܐܕܐ‪ .‬ܘܝܬܝܪ ܒܗܝ ܕܚܘܘܬܐ ܘܥܩ�ܒܐ‪ .‬ܦܓܪܢܐܝܬ ܠܚܘܕ‬ ‫̈‬ ‫ܡܟܝܢ ܫܐܕܐ ܕܝܢ܆ ܦܓܪܢܐܝܬ ܘܢܦܫܢܐܝܬ ܡܣܓܦܝܢ ܒܗܕܐ ܕܐܡܪ܆ ܕܝܗܒ ܐܢܐ ܠܟܘܢ‬ ‫ܫܘܠܛܢܐ܆ ܡܘܣܦܘ ܐܘܣܦ ܠܗܘܢ܆ ܥܠ ܗܘ ܡܐ ܕܝܗܒ ܠܗܘܢ ܟܕ ܫܕܪ ܐܢܘܢ ܬ̈ܪܝܢ‬ ‫ܬܪܝܢ‪.‬‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫)‪» (10:19b‬ܘܡܕܡ ܠܐ ܢܗܪܟܘܢ« ܗ‪ :‬ܡܢ ܚܝܠܘܬܐ ܒܝܫܐ‪.‬‬

‫̈‬ ‫ܕܫܐܕܐ ܡܫܬܥܒܕܝܢ ܠܟܘܢ« ̄ܗ‪ :‬ܡܛܠ ܕܗܕܐ ܠܘ‬ ‫)‪» (10:20a‬ܒܪܡ ܒܗܕܐ ܠܐ ܬܚܕܘܢ‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ܐܠܐ ܕܫܘܠܛܢܐ ܕܝܠܝ ܕܝܗܒܬ ܠܟܘܢ ܥܠܝܗܘܢ‪..‬‬ ‫ܕܝܠܟܘܢ‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܠܐ ܬܚܕܘܢ ܒܗܕܐ܆ ̇‬ ‫ܫܐܕܐ‪.‬‬ ‫ܒܗܝ ܕܐܦ ܝܗܘܕܐ ܡܫܠܡܢܐ ܐܫܬܥܒܕ ܠܗ‬

‫ܡܛܠ ܕܝܗܒܬ ܐܦ ܠܗ ܫܘܠܛܢܐ ܥܠ ܗܕܐ‪:‬‬ ‫̈‬ ‫ܕܫܡܗܝܟܘܢ ܐܬܟܬܒܘ ܒܫܡܝܐ« ̄ܗ‪ :‬ܚܕܘ ܕܐܬܟܬܒܬܘܢ ܝ�ܘܬܐ‬ ‫)‪» (10:20b‬ܐܠܐ ܚܕܘ‬ ‫̇‬ ‫ܕܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܣܒܪܬܐ ܗܝ ܕܐܟܪܙܬܘܢ ܘܬܠܡܕܬܘܢ‬ ‫̈‬ ‫̈‬ ‫ܬܩܢܐ‪̇ .‬ܗܝ ܕܝܢ ܕܐܡܪ‬ ‫ܠܣܓܝܐܐ‪ .‬ܐܚܪܬܐ ܕܝܢ ܡܛܠ ܡܝܬܪܘܬܐ ܘܕܘܒ�ܝܟܘܢ‬ ‫̈‬ ‫̈‬ ‫ܕܐܬܟܬܒܘ܆ ܠܘ ܐܟܡܢ ܕܐܝܬ ܒܫܡܝܐ ܟ�ܛܝܣܐ ܘܡܓܠܐ܇ ܘܐܬܘܬܐ ܕܕܝܘܬܐ ܐܡܪ‪.‬‬ ‫ܐܠܐ ܠܥܘܗܕܢܐ ܡܣܬܬܐ ܘܡܫܪܪܐ‪ .‬ܘܠܐ ܡܬܠܚܝܢܐ ܘܠܐ ܡܬܛܥܝܢܐ‪ .‬ܕܝܕܥܬܐ‬ ‫ܐܠܗܝܬܐ ܐܡܪ‪ .‬ܠܐ ܓܝܪ ܛܥܝܐ ܠܝܕܥܬܗ ܠܐ ܛܥܘܝܬܐ ܕܐܠܗܐ܇ ܐܝܠܝܢ ܕܐܝܬܝܗܘܢ‬ ‫ܝ�ܘܬܐ ܕܡܠܟܘܬܐ ܕܫܡܐ‪..‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܕܫܐܕܐ‬ ‫ܐܢܫܝܢ ܡܛܠ ̇ܗܝ ܕܐܡܪ ܡܫܝܚܐ ܠܗܠܝܢ ܫܒܥܝܢ ܕܫܕܪ‪ .‬ܕܠܐ ܬܚܕܘܢ‬ ‫ܡܫܐܠܝܢ‬ ‫ܡܫܬܥܒܕܝܢ ܠܟܘܢ܆ ܟܕ ܐܡܪܝܢ‪ .‬ܕܡܛܠ ܡܢܐ ܐܡܪ ܠܗܘܢ‪ .‬ܗܟܢܐ‪ .‬ܐܪܐ܇ ܠܐ ܙܕܩ ܗܘܐ‬ ‫ܠܗܘܢ ܕܢܚܕܘܢ܆ ܒܡܘܗܒܬܐ ܕܝܗܒ ܠܗܘܢ ܕܣܥܪܝܢ ̇‬ ‫ܒܗ ̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܐܡܪܝܢܢ‪ .‬ܕܠܘ‬ ‫ܡܢ ̇ܗܝ ܕܠܐ ܢܚܕܘܢ ܒܡܘܗܒܬܐ ܕܝܗܒ ܠܗܘܢ‪ .‬ܐܡܪ ܠܗܘܢ ܕܠܐ ܬܚܕܘܢ‪ .‬ܐܠܐ ܡܢ‬ ‫ܫܘܒܗܪܐ ܘܡܢ ܪܚܡܬ ܫܘܒܚܐ ܟܠܐ ܐܢܘܢ‪ .‬ܗܘ ܕܢܩܦ ܐܝܟ ܕܒܣܘܓܐܐ ܠܐܝܠܝܢ‬ ‫̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܠܐ ܗܟܝܠ ܢܬܥܠܠ ܒܗܘܢ ܚܫܐ ܒܝܫܐ ܕܪܚܡܬ ܫܘܒܚܐ‬ ‫ܕܣܥܪܝܢ‬ ‫̈‬ ‫̇‬ ‫ܒܫܘܒܗܪܐ‪ .‬ܟܕ ܡܫܬܥܒܕܝܢ ܠܗܘܢ ܫܐܕܐ ܥܠ ܗܝ ܐܡܪ ܠܗܘܢ ܕܠܐ ܬܚܕܘܢ‪:‬‬ ‫ܒܗ ܒܫܥܬܐ ܪܘܙ ܝܫܘܥ ܒܪܘܚܐ ܕܩܘܕܫܐ« ̄ܗ‪ :‬ܗܢܐ ܓܝܪ ܩܦܠܐܘܢ܇ ̇‬ ‫)‪̇ » (10:21a‬‬ ‫ܘܗܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ ܕܛܘܒܝܗܝܢ ܠܥܝܢܐ ܕܚܙܝܢ ܡܕܡ ܕܐܢܬܘܢ ܚܙܝܢ ܘܕܫܪܟܐ܇ ܡܦܫܩ ܠܢ‬ ‫ܕܐܡܪ‬ ‫ܒܐܘܢܓܠܝܘܢ ܕܛܘܒܢܐ ܕܡܬܝ‪:‬‬ ‫)‪» (10:25‬ܘܗܐ ܣܦܪܐ ܚܕ ܩܡ ܕܢܢܣܝܘܗܝ܆ ܘܐܡܪ ܡܠܦܢܐ« ̄ܗ‪ :‬ܡܬܒܥܝܐ ܗܟܝܠ ܕܢܕܥ‪.‬‬ ‫ܕܗܢܐ ܣܦܪܐ܇ ܼܗܘ ܐܝܬܘܗܝ ܗܘ ܕܐܡܪ ܡܬܝ ܘܡܪܩܘܣ ܕܩܪܒ ܠܘܬ ܡܫܝܚܐ ܘܐܡܪ ܠܗ܆‬ ‫ܡܠܦܢܐ ܛܒܐ ܡܢܐ ܕܛܒ ܐܥܒܕ ܕܢܗܘܘܢ ܠܝ ̈‬ ‫ܚܝܐ ܕܠܥܠܡ‪ .‬ܐܘ ܐܚܪܢܐ ܗܘ ܣܛܪ ܡܢ‬ ‫̇‬ ‫̈‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܇ ܕܗܢܐ ܐܚܪܢܐ ܗܘ ܡܢ ܗܘ‪ .‬ܘܝܕܝܥܐ ܠܡ ܗܕܐ܆ ܡܢ ܗܝ ܕܗܢܐ‬ ‫ܗܘ‪.‬‬ ‫ܐܝܟ ܡܢܣܝܢܐ‪ .‬ܩܪܒ ܠܘܬ ܡܫܝܚܐ‪ .‬ܐܡܪ ܠܘܩܐ‪ .‬ܗܘ ܕܝܢ܆ ܠܘ ܐܝܟ ܡܢܣܝܢܐ‪ .‬ܠܐ‬ ‫ܓܝܪ ܐܡܪ ܡܬܝ ܘܡܪܩܘܣ ܕܟܕ ܡܢܣܐ ܠܗ ܩܪܒ ܠܘܬܗ‪ .‬ܬܘܒ ܠܡ ܝܕܝܥܐ܆ ܡܢ ̇ܗܝ‬ ‫ܕܣܦܪܐ ܗܘ ܕܐܡܪ ܠܗ ܡܬܝ ܘܡܪܩܘܣ܆ ܐܡܪ ܠܗ ܠܘܩܐ܆ ܒܬܪ ܗܢܐ ܫܪܒܐ‪ .‬ܘܐܠܘ ܠܡ‬ ‫ܚܕ ܐܝܬܘܗܝ܆ ܠܐ ܬܢܐ ܗܘܐ ̇‬ ‫̈‬ ‫ܙܒܢܝܢ‪ ..‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ܆‬ ‫ܠܗ ܠܬܫܥܝܬܗ ܠܘܩܐ‪ .‬ܬܪܬܝܢ‬ ‫̈‬ ‫ܕܚܕ ܣܦܪܐ ܐܝܬܘܗܝ ܘܠܘ ܬ̈ܪܝܢ ܐܠܐ ܬܪܬܝܢ ܙܒܢܬܐ ܩܪܒ ܠܘܬ ܡܫܝܚܐ ܕܢܢܣܝܘܗܝ‪.‬‬ ‫̇‬ ‫ܙܒܢܬܐ ܡܢ ܩܕܡܝܬܐ ܗܕܐ܇ ܕܐܡܪ ̇‬ ‫ܘܒܗܝ ܡܢ ܩܕܡܝܬܐ ܗܘ‬ ‫ܠܗ ܠܘܩܐ ܒܗܕܐ ܕܘܟܬܐ‪.‬‬ ‫̈‬ ‫ܠܦܘܩܕܢܐ ܟܕ ܫܐܠܗ ܝܫܘܥ )‪ (fol. 61v‬ܡܛܠܬܗܘܢ‪» .‬ܐܝܟܢܐ‬ ‫ܣܦܪܐ ܬܢܐ ܘܐܡܪ ܐܢܘܢ‬ ‫̈‬ ‫ܠܦܘܩܕܢܐ‪.‬‬ ‫ܩܪܐ ܐܢܬ« ܒܙܒܢܬܐ ܕܝܢ ܬܪܝܢܝܬܐ ܼܗܘ ܡܫܝܚܐ ܬܢܐ ܘܐܡܪ ܐܢܘܢ‬ ‫)‪» (10:25‬ܘܗܐ ܣܦܪܐ ܚܕ ܩܡ ܕܢܢܣܝܘܗܝ ܘܐܡܪ ܡܠܦܢܐ ܡܢܐ ܐܥܒܕ ܕܐܪܬ ̈‬ ‫ܚܝܐ‬ ‫ܕܠܥܠܡ‪̄ «.‬ܗ‪ :‬ܣܦܪܐ ܗܟܝܠ ܠܘ ̇ܗܘ ܕܟܬܒ ܣܦ�ܐ ܐܝܬܘܗܝ‪ .‬ܐܠܐ ̇ܗܘ ܕܩܪܐ ܣܦ�ܐ‬ ‫̇‬ ‫̈‬ ‫ܐܢܫܝܢ ܕܓܒܠܝܢ ܗܘܘ‬ ‫ܐܝܬܝܗ‪ .‬ܐܝܬ ܗܘܘ‬ ‫ܐܝܬܘܗܝ ܘܡܠܦ ܣܦ�ܐ‪̇ .‬ܗܝ ܕܢܢܣܝܘܗܝ܆ ܗܕܐ‬ ‫̈ܡܠܐ ܘܡܡܠܠܝܢ ܗܘܘ ܒܬܪܝܥܘܬ ܦܘܡܐ‪ .‬ܐܦ ܡܬܟܪܟܝܢ ܗܘܘ ܒܟܠܗ ܐܬܪܐ ܕܐܘܪܫܠܡ‬ ‫ܘܕܝܗܘܕ‪ .‬ܟܕ ܡܪܫܝܢ ܗܘܘ ܒܬܪ ܡܫܝܚܐ‪ .‬ܘܐܡܪܝܢ‪ .‬ܕܐܡܪ ܕܢܡܘܣܐ ܒܝܕ ܡܘܫܐ ܠܐ‬ ‫̈‬ ‫ܝܘܠܦܢܐ ̈‬ ‫ܚܕܬܐ ܡܢ ܬܪܥܝܬܗ ܟܕ ܐܡܪ܇ ܕܡܢ ܕܡܗܝܡܢ ܒܝ‬ ‫ܡܘܬܪܢܐ ܐܝܬܘܗܝ‪ .‬ܘܥܠ‬ ‫ܐܝܬ ܠܗ ̈‬ ‫ܚܝܐ ܕܠܥܠܡ‪ .‬ܚܕ ܡܢ ܗܟܝܠ ܡܢ ܗܠܝܢ܆ ܣܦ�ܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܐܚܝܕ‬ ‫̈‬ ‫̈‬ ‫ܒܬܪܬܝܢ‪ .‬ܐܡܪ ܐܢܐ ܒܨܢܝܥܘܬܐ ܘܒܪܚܡܬ ܫܘܒܚܐ‪ .‬ܟܕ ܡܠܘܗܝ ̈ܪܟܝܟܢ ܗܘܝ ܡܢ‬ ‫ܠܘܠܝܬܐ ‪ 196‬ܕܝܢ ܐܝܬܝܗܝܢ ̈‬ ‫ܡܫܚܐ ̈‬ ‫ܗܘܝ܆ ܩܪܒ ܠܘܬ ܡܫܝܚܐ ܒܪܥܝܢܐ ܒܝܫܐ ܘܫܐܠܗ‬ ‫ܡܢܣܝܢܐܝܬ ̇ܗܟܢܐ‪» .‬ܕܡܢܐ ܐܥܒܕ ܕܐܪܬ ̈‬ ‫ܚܝܐ ܕܠܥܠܡ‪ «.‬ܕܢܦܢܐ ܠܗ ܕܐܢ ܰܡܢ ܘܥܒܕ‬ ‫‪197‬‬ ‫ܐܢܬ‪ .‬ܗܘܡܐ ܕܡܠܦ ܐܢܐ ܝܪܬ ܐܢܬ ̈ܚܝܐ ܕܠܥܠܡ‪ .‬ܐܢܕܝܢ ܥܒܕ ܐܢܬ ܗܘܡܐ ܕܡܠܦ‬ ‫̇‬ ‫ܘܗܟܢܐ ܡܢ ܦܘܢܝܗ ܢܨܘܕܝܘܗܝ‪ .‬ܘܚܙܝ ܕܟܕ‬ ‫ܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ‪ .‬ܡܕܡ ܠܐ ܝܬܪ ܐܢܬ‪.‬‬ ‫ܒܪܥܝܢܐ ̇‬ ‫ܗܘ ܡܢܣܝܢܐ ܩܪܒ ܠܘܬܗ܆ ܩܪܝܗܝ ܡܠܦܢܐ‪ .‬ܐܝܟܢܐ ܕܐܦ ܒܗܕܐ ܢܨܘܕܝܘܗܝ‪.‬‬ ‫ܐܟܙܢܐ ܓܝܪ ܕܐܢܫ ܨܝܕܐ ܕܩܪܡ ‪ 198‬ܫܕܠܐ ܥܠ ܒܠܡܐ ܐܝܟܢܐ ܕܢܛܥܐ ̈‬ ‫ܒܚܝܘܬܐ ܗܠܝܢ‬ ‫̈‬ ‫ܕܨܐܕ܆ ܗܟܢܐ ܐܦ ܗܢܐ ܩܪܝܗܝ ܡܠܦܢܐ‪ .‬ܟܕ ܡܟܣܐ ܠܒܝܫܘܬ ܬܪܥܝܬܗ ܒܡܠܐ‬ ‫̈‬ ‫‪.‬ܡܝܬܐ ‪It could be read as‬‬ ‫‪. It is certainly unnecessary.‬ܠܐ ‪Just before this verb, above the line, is written‬‬ ‫‪.‬ܩܕܡ ‪198 The manuscript is possibly to be read as‬‬ ‫‪196‬‬ ‫‪197‬‬

‫‪388‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܘܒܣܝܡܬܐ ܟܕ ܡܣܟܐ ܕܫܓܡ ܠܗ ܠܡܫܝܚܐ ܘܨܐܕ ܠܗ ̈‬ ‫̈‬ ‫̈‬ ‫ܒܡܠܘܗܝ ̈ܪܟܝܟܬܐ‪.‬‬ ‫ܗܢܝܐܬܐ‬ ‫ܘܡܛܠ ܡܢܐ ܠܐ ܐܡܪ ܠܗ ܕܡܢܐ ܐܥܒܕ ܕܐܫܦܪ ܠܐܠܗܐ‪ .‬ܐܠܐ ܕܐܪܬ ̈‬ ‫ܚܝܐ ܕܠܥܠܡ‪.‬‬ ‫ܘܐܡܪܝܢܢ ܕܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܥܝܕܐ ܗܘܐ ܠܦܪܘܩܐ ܕܝܠܢ ܡܫܝܚܐ܆ ܕܡܛܠ‬ ‫̈‬ ‫ܚܝܐ ܕܠܥܠܡ ܢܡܠܠ ܐܡܝܢܐܝܬ ܠܘܬ ̇ܗܢܘܢ ܕܡܬܩܪܒܝܢ ܗܘܘ ܠܘܬܗ ܘܫܡܥܝܢ‪ .‬ܡܛܠ‬ ‫ܗܕܐ ܐܬܚܫܚ ܒܡܠܬܗ ܕܡܪܢ܆ ܟܕ ܡܗܠ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܡܣܟܐ ܗܘܐ‬ ‫ܕܢܨܘܕܝܘܗܝ ܡܢ ܦܘܢܝܗ ܐܝܟ ܕܐܡܪܢܢ‪:‬‬ ‫)‪» (10:26‬ܗܘ ܕܝܢ ܝܫܘܥ ܐܡܪ ܠܗ ܒܢܡܘܣܐ ܐܝܟܢܐ ܟܬܝܒ ܐܝܟܢܐ ܩܪܐ ܐܢܬ« ̄ܗ‪:‬‬ ‫ܡܛܠ ܕܝܢ ܕܝܕܥ ܗܘܐ ܠܒܝܫܘܬܐ ܕܟܣܝܐ ܒܬܪܥܝܬܗ܇ ܦܢܝ ܠܗ ܕܠܩܘܒܠܐ ܕܣܘܟܝܗ‪ܼ .‬ܗܘ‬ ‫ܡܢ ܡܣܟܐ ܗܘܐ ܕܢܫܡܥ ܡܢܗ܇ ܕܫܒܘܩ ܠܢܡܘܣܐ ܘܩܦ ܠܝܘܠܦܢܝ‪ .‬ܐܝܟܢܐ‬ ‫ܕܢܨܘܕܝܘܗܝ ܒܗܕܐ‪ .‬ܡܫܝܚܐ ܕܝܢ ܦܢܝ ܠܗ‪» .‬ܕܒܢܡܘܣܐ ܐܝܟܢܐ ܩܪܐ ܐܢܬ« ܕܠܩܘܒܠܐ‬ ‫̇‬ ‫ܕܗܝ ܕܣܟܝ ܠܗ‪ .‬ܒܫܪܪܐ ܓܝܪ ܕܐܠܗܐ ܐܝܬܘܗܝ܆ »ܕܐܚܕ ̈‬ ‫ܠܚܟܝܡܐ ܒܚܪܥܘܬܗܘܢ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܘܬܪܥܝܬܐ ܕܨܢܘܥܬܢܐ ܡܒܛܠ܇« ܐܝܟ ܕܟܬܝܒ‪ .‬ܬܘܒ ܕܝܢ ܒܗܝ ܕܐܡܪ ܠܗ‪.‬‬ ‫»ܒܢܡܘܣܐ ܐܝܟܢܐ ܩܪܐ ܐܢܬ܆« ܚܘܝܗ ܒܗܕܐ‪ .‬ܕܐܝܬܘܗܝ ܫܒܗܪܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܠܐܚ�ܢܐ‬ ‫ܩܪܐ ܕܢܘܬܪ‪ .‬ܟܕ ܗܘ ܠܢܦܫܗ ܠܐ ܫܡܥ ܡܢܐ ܩܪܐ‪ .‬ܐܘ ܕܡܘܬܪ ܠܗ‪:‬‬ ‫)‪» (10:27–28‬ܥܢܐ ܘܐܡܪ ܠܗ ܕܬܪܚܡ ܠܡܪܝܐ ܐܠܗܟ ܡܢ ܟܠܗ ܠܒܟ ܘܡܢ ̇‬ ‫ܟܠܗ ܢܦܫܟ‬ ‫ܘܡܢ ܟܠܗ ܚܝܠܟ ܡܢ ܟܠܗ ܪܥܝܢܟ ܘܠܩܪܝܒܟ ܐܝܟ ܢܦܫܟ‪ .‬ܐܡܪ ܠܗ ܝܫܘܥ ܬܪܝܨܐܝܬ‬ ‫ܐܡܪܬ‪ .‬ܗܕܐ ܥܒܕ ܘܬܚܐ« ̄ܗ‪ :‬ܠܘ ܒܠܚܘܕ ܗܘ ܡܕܡ ܕܒܗ ܡܣܟܐ ܗܘܐ ܕܢܨܘܕܝܘܗܝ‬ ‫ܶ‬ ‫ܕܥܒܕ ̇ܗܘ ܡܕܡ ܕܟܬܝܒ‬ ‫ܠܡܫܝܚܐ‪ .‬ܠܐ ܦܢܝ ܠܗ܆ ܐܠܐ ܘܟܕ ܠܩܘܒܠܐ ܕܬܪܥܝܬܗ ̄ܗ‬ ‫ܒܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ‪ .‬ܘܬܚܐ‪ ،‬ܘܢܗܘܘܢ ܠܟ ̈‬ ‫ܚܝܐ ܕܠܥܠܡ‪.‬‬ ‫)‪» (10:29‬ܗܘ ܕܝܢ ܨܒܐ )‪ (fol. 62r‬ܠܡܙܕܩܘ ܢܦܫܗ܆ ܐܡܪ ܠܗ܆ ܘܡܢܘ ܩܪܝܒ« ̄ܗ‪ :‬ܡܢ‬ ‫ܒܬܪ ܕܦܕ ܡܢ ܢܝܫܐ ܐܝܢܐ ܕܒܗ ܨܒܐ ܕܢܨܘܕܝܘܗܝ ܒܝܕ ܨܢܝܥܘܬܗ܆ ܐܬܐ ܠܘܬ ܢܝܫܐ‬ ‫ܕܪܚܡܬ ܫܘܒܚܐ‪ .‬ܐܬܬܚܬܝ ܓܝܪ ܡܢ ܓܘܡܨܐ ‪ 199‬ܠܘܬ ܦܚܬܐ‪ .‬ܐܘܟܝܬ ܡܢ‬ ‫ܡܛܥܝܢܘܬܐ܆ ܠܘܬ ܡܫܩܠܘܬܐ ̇‬ ‫ܒܗܝ ܗܟܝܠ ܕܫܐܠܗ ܠܡܫܝܚܐ ܕܡܢܘ ܐܝܬܘܗܝ ܩܪܝܒܝ܇ ܠܘ‬ ‫ܟܕ ܒܥܐ ܕܢܐܠܦ ܕܡܢܘ ܐܝܬܘܗܝ ܩܪܝܒܗ ܫܐܠܗ܆ ܐܠܐ ܟܕ ܨܒܐ ܗܘ܆ ܠܡܙܕܩܘ ܢܦܫܗ܇‬ ‫ܘܒܐܝܕܐ ܒܥܐ ܕܢܙܕܩ ܢܦܫܗ‪̇ .‬‬ ‫ܐܝܟ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ‪ܰ .‬‬ ‫ܒܗܝ ܕܐܣܒܪ ܕܠܝܬ ܕܕܡܐ ܠܗ‪.‬‬ ‫ܐܦܠܐ ܕܩܪܝܒ ܠܘܬܗ‪:‬‬ ‫)‪» (10:29‬ܐܡܪ ܠܗ ܗܘ ܘܡܢܘ ܩܪܝܒܝ« ̄ܗ‪ :‬ܐܘ ܣܦܪܐ ܼ ܿ‬ ‫ܡܫܩܠܐ܇ ܠܝܬ ܕܕܡܐ ܠܟ܇ ܠܝܬ‬ ‫ܐܟܘܬܟ܇ ܠܝܬ ܕܩܪܝܒ ܠܟ ܘܡܬܦܚܡ ܥܡܟ܇ ܗܟܢܐ ܡܣܒܪ ܐܢܬ ܕܠܥܠ ܡܢ ܟܠܢܫ‬ ‫ܐܝܬܝܟ܆ ܬܬܚܬܐ ܓܒܝܢܐ ܕܪܡܘܬܟ ܘܕܚܬܝܪܘܬܟ‪200 :‬‬

‫)‪» (10:30–35‬ܘܐܡܪ ܠܗ ܝܫܘܥ܆ ܓܒܪܐ ܚܕ ܢܚܬ ܗܘܐ ܡܢ ܐܘܪܫܠܡ ܠܐܝܪܝܚܘ‪ .‬ܘܢܦܠܘ‬ ‫̈‬ ‫ܠܣܛܝܐ܆ ܘܫܠܚܘܗܝ ܘܡܚܐܘܗܝ ܘܫܒܩܘܗܝ ܟܕ ܩܠܝܠ ܒܗ ܢܦܫܐ ܘܐܙܠܘ‪ .‬ܘܓܕܫ‬ ‫ܥܠܘܗܝ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܟܗܢܐ ܚܕ ܢܚܬ ܗܘܐ ܒܐܘܪܚܐ ܗܝ܆ ܘܚܙܝܗܝ ܘܥܒܪ‪ .‬ܘܗܟܢܐ ܐܦ ܠܘܝܐ܆ ܡܛܐ ܠܗܝ‬ ‫ܕܘܟܬܐ ܘܚܙܝܗܝ ܘܥܒܪ‪ .‬ܐܢܫ ܕܝܢ ܫܡܪܝܐ ܟܕ ܪܕܐ ܗܘܐ ܐܬܐ ܐܝܟܐ ܕܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܡܚܘܬܗ‪ .‬ܘܢܨܠ ܥܠܝܗܝܢ ܚܡܪܐ ܘܡܫܚܐ‪.‬‬ ‫ܘܚܙܝܗܝ ܘܐܬܪܚܡ ܥܠܘܗܝ‪ .‬ܘܐܬܩܪܒ ܘܥܨܒ‬ ‫ܘܣܡܗ ܥܠ ܚܡܪܗ ܘܐܝܬܝܗ ܠܦܘܬܩܐ ܘܐܬܒܛܠ ܠܗ ܥܠܘܗܝ‪ .‬ܘܠܨܦܪܗ ܕܝܘܡܐ‪ .‬ܐܦܩ‬ ‫‪, but it is circled with red, evidently to in‬ܫܡܝܐ ‪Right before this word, it is written‬‬‫‪dicate that it is a mistake.‬‬ ‫‪.‬ܚܬܪܝܘܬܟ ‪200 Due to scribal error, written‬‬ ‫‪199‬‬

‫‪389‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬ̈ܪܝܢ ܕܝܢ�ܝܢ ܝܗܒ ܠܦܘܬܩܝܐ ܘܐܡܪ ܠܗ ܝܨܦ ܕܝܠܗ‪ .‬ܘܐܢ ܡܕܡ ܝܬܝܪ ܬܦܩ܆ ܡܐ‬ ‫̇‬ ‫ܳ‬ ‫ܐܝܬܝ ̇ܗ ܡܫܝܚܐ ܠܬܚܘܝܬܐ܇ ܕܓܒܪܐ‬ ‫ܕܗܦܟ ܐܢܐ ܝܗܒ ܐܢܐ ܠܟ« ̄ܗ‪ :‬ܒܐܝܢܐ ܙܢܐ‬ ‫̇‬ ‫ܗܘ ܕܢܚܬ ܗܘܐ ܡܢ ܐܘܪܫܠܡ ܠܐܝܪܝܚܘ ܘܐܡܪܝܢܢ܆ ܕܒܗܢܐ ܙܢܐ‪ .‬ܐܝܟܢܐ‪ .‬ܕܢܚܘܝܘܗܝ ܠܗܘ‬ ‫ܣܦܪܐ‪ .‬ܕܐܢ ܚܘܒܐ ܕܠܘܬ ܩܪܝܒܗ ܠܝܬ ܒܗ܆ ܠܐ ܡܘܬܪ ܠܗ ܡܕܡ܆ ̇ܗܝ ܕܐܝܬܘܗܝ ܝܠܝܦܐ‬ ‫ܕܢܡܘܣܐ܆ ܘܐܦܠܐ ̇ܗܝ ܡܣܒܪܢܘܬܐ ܕܐܝܬ ܠܗ ܥܠ ܢܦܫܗ ܕܠܝܬ ܕܕܡܐ ܠܗ ܘܠܐ ܕܩܪܝܒ‬ ‫ܠܗ܆ ܐܝܟܢܐ ܕܠܐ ܐܘܬܪܬܗ ܟܗܢܘܬܐ ܘܠܘܝܘܬܐ܇ ܠܟܗܢܐ ܘܠܘܝܐ܇ ܕܠܐ ܚܘܝܘ ܚܘܒܐ‬ ‫ܘ̈ܪܚܡܐ ܠܘܬ ܗܘ ܕܐܬܠܣܛܝ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܐܡܪܝܢܢ܆ ܗܟܢܐ ܗܢܐ ܣܦܪܐ‪ .‬ܪܚܡ ܗܘܐ ܫܘܒܚܐ ܘܡܣܒܪ ܗܘܐ‬ ‫̇‬ ‫̇‬ ‫ܒܗܝ‬ ‫ܐܝܬܝܗ ܡܝܬܪܘܬܐ ܡܫܡܠܝܬܐ ̇ܗܝ ܕܪܚܡ ܐܢܫ ܠܪܚܡܗ ܘܠܐܚܝܢܗ‬ ‫ܕܗܕܐ‬ ‫ܕܢܡܘܣܐ ܦܩܕ ܗܘܐ܆ »ܕܪܚܡ ܠܩܪܝܒܟ ܐܝܟ ܢܦܫܟ‪ «.‬ܟܕ ܩܪܝܒܗ ܠܪܚܡܗ ܘܐܚܝܢܗ‬ ‫ܡܣܬܟܠ ܗܘܐ ܕܐܝܬܘܗܝ‪ .‬ܘܒܕܓܘܢ ܫܐܠܗ ܠܡܫܝܚܐ܆ ܕܡܢܘ ܐܝܬܘܗܝ ܩܪܝܒ‪ .‬ܟܕ‬ ‫ܡܣܟܐ ܕܡܦܢܐ ܠܗ܆ ܪܚܡܟ ܘܐܚܝܢܟ܆ ܗܘ ܐܝܬܘܗܝ ܩܪܝܒܟ‪ .‬ܘܗܝܕܝܢ ܢܦܢܐ ܠܗ‬ ‫ܣܦܪܐ‪ .‬ܕܠܗܠܝܢ܆ ܣܓܝ ܡܚܒ ܐܢܐ ܘܗܝܕܝܢ ܢܩܠܣܗ ܡܫܝܚܐ ܘܢܐܡܪ ܠܗ܆ ܕܙܠ ܡܟܝܠ‪.‬‬ ‫̈‬ ‫ܕܦܘܩܕܢܘܗܝ ܕܢܡܘܣܐ ܐܝܬܝܟ ܘܗܟܢܐ ܢܐܙܠ ܟܕ ܥܦܐ ܠܗ ܫܘܒܚܐ‪ .‬ܐܝܟ‬ ‫ܢܛܘܪܐ‬ ‫ܐܝܢܐ ܕܡܢ ܡܫܝܚܐ ܐܬܩܠܣ܇ ܕܐܝܬܘܗܝ ܦܪܨܘܦܐ ܕܫܘܐ ܠܡܬܗܝܡܢܘ‪ .‬ܡܫܝܚܐ ܕܝܢ܆‬ ‫ܐܝܬܝ ܠܗ ܠܬܚܘܝܬܐ ܕܓܒܪܐ ܚܕ ܕܢܚܬ ܗܘܐ ܡܢ ܐܘܪܫܠܡ ܠܐܝܪܝܚܘ‪ .‬ܘܕܫܪܟܐ‪ .‬ܟܕ‬ ‫ܡܚܘܐ ܠܗ ܒܗܕܐ܇ ܕܠܘ ܗܕܐ ܗܝ ܡܫܡܠܝܘܬܐ ܘܓܡܝܪܘܬܐ ܕܢܡܘܣܐ‪ .‬ܕܢܚܒ ܐܢܘܢ‬ ‫ܠܪܚܡܗ ܘܐܚܝܢܗ܇ܐܠܐ ̇ܗܝ ܕܢܚܒ ܐܢܫ ܠܐܝܠܝܢ ܕܡܚܒܝܢ ܠܗ ܘܠܐܝܠܝܢ ܕܠܐ ܡܚܒܝܢ ܠܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܚܝܢܘܗܝ )‪. (fol. 62v‬ܘܗܟܢܐ‬ ‫ܐܚܝܢܘܗܝ܆ ܘܠܐܝܠܝܢ ܕܠܐ ܐܝܬܝܗܘܢ‬ ‫ܘܠܐܝܠܝܢ ܕܐܝܬܝܗܘܢ‬ ‫ܣܪܩܗ ܠܫܘܒܗܪܗ ܕܣܦܪܐ ܗܢܐ܆ ̇‬ ‫ܘܕܗܢܘܢ ܕܕܡܝܢ ܠܗ‪..‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܐܡܪܝܢܢ܆ ܗܟܢܐ ܗܢܐ ܣܦܪܐ ܡܣܒܪ ܗܘܐ ܕܗܢܐ ܐܝܬܘܗܝ‬ ‫ܩܪܝܒܗ ܕܐܢܫ ܕܦܩܕ ܗܘܐ ܠܗ ܢܡܘܣܐ ܕܢܪܚܡܝܘܗܝ ܒܪ ܓܢܣܗ ܘܐܚܝܢܗ‪ .‬ܡܫܝܚܐ ܕܝܢ‬ ‫ܐܝܬܝ ܠܗ ܬܚܘܝܬܐ ܕܓܒܪܐ ܕܢܚܬ ܗܘܐ ܡܢ ܐܘܪܫܠܡ ܠܐܝܪܝܚܘ‪ .‬ܐܝܟܢܐ ܕܢܚܘܝܘܗܝ‬ ‫ܕܗܢܘ ܩܪܝܒܗ ܕܐܢܫ܆ ܘܠܘ ܒܓܢܣܗ ܘܐܚܝܢܗ ܘܠܘ ܒܪ ܥܡܗ‪ .‬ܕܠܘ ̇ܗܘ ܕܡܫܬܘܬܦ ܠܗ‬ ‫ܒܕܚܠܬܗ ܘܗܝܡܢܘܬܗ‪ .‬ܐܠܐ ̇ܗܘ ܕܒܗ ܒܟܝܢܐ ܐܢܫܝܐ ܡܫܘܬܦ ܠܗ‪ .‬ܘܐܝܬܘܗܝ ܒܪܢܫܐ‬ ‫ܐܟܘܬܗ‪̇ .‬ܗܘ ܕܠܠܒܗ ܡܬܦܫܛܐ ܬܪܥܝܬܐ ܕܪܚܡܬ ܐܢܫܘܬܐ‪..‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܐܡܪܝܢܢ܆ ܗܟܢܐ‪ .‬ܗܘ ܿܡܢ ܣܦܪܐ ܐܝܟ ܪܚܡ ܝܘܠܦܢܐ ܟܐܡܬ‬ ‫ܫܐܠ ܠܡܫܝܚܐ ܕܡܢܘ ܐܝܬܘܗܝ ܩܪܝܒܝ‪ .‬ܡܫܝܚܐ ܕܝܢ ܐܝܬܝ ܠܗ ܡܬܠܐ ܕܓܒܪܐ ܚܕ‬ ‫ܕܢܚܬ ܗܘܐ ܡܢ ܐܘܪܫܠܡ ܘܕܫܪܟܐ‪ .‬ܟܕ ܡܚܘܐ ܠܗ ܒܝܕ ܗܕܐ ܕܠܐ ܬܥܩܒ ܘܠܐ ܬܫܐܠ‬ ‫ܕܡܢܘ ܐܝܬܘܗܝ ܩܪܝܒܟ ܐܠܐ ܫܐܠ ܘܥܩܒ ܕܡܢܘ ܕܣܢܝܩ ܥܠ ܪܚܡܬ ܐܢܫܘܬܐ܇ ܒܗܘܢ‬ ‫ܒܥܒܕܐ ܺ‬ ‫̈‬ ‫ܗܘܝ ܩܪܝܒܐ‪ ،‬ܘܟܕ ܝܠܦ ܐܢܬ ܕܐܝܢܘ ܗܟܢܐ ܥܒܕ ܐܦ ܐܢܬ‪.‬‬ ‫ܡܬܒܥܝܐ ܕܝܢ ܬܘܒ ܕܢܕܥ ܕܐܢ ܒܗ ܒܣܘܥܪܢܐ ܗܘܐ ܫܪܝܪܐܝܬ ܓܒܪܐ ܕܢܚܬ ܡܢ‬ ‫̈‬ ‫ܘܠܣܛܝܐ ܘܟܗܢܐ ܘܠܘܝܐ ܘܫܡܪܝܐ ܘܫܪܟܐ ܕܐܝܠܝܢ ܕܐܝܬ‬ ‫ܐܘܪܫܠܡ ܠܐܝܪܝܚܘ‪.‬‬ ‫ܒܬܫܥܝܬܐ ܗܕܐ‪ .‬ܐܘ ܡܬܠܐ ܐܝܬܘܗܝ‪ .‬ܕܪܟܒܗ ܡܫܝܚܐ ܟܕ ܒܣܘܥܪܢܐ ܘܒܥܒܕܐ ܠܐ‬ ‫ܗܘܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܬܫܥܝܬܐ ܗܕܐ ܗܘܬ‪ .‬ܒܣܘܥܪܢܐ‪ .‬ܘܐܝܬ ̇‬ ‫ܒܗ ܐܪܙܐ ܡܕܡ ܟܣܝܐ‪.‬‬ ‫ܒܣܘܥܪܢܐ ܡܢ ܗܘܐ ܗܟܢܐ‪ .‬ܒܙܒܢܐ ܗܟܝܠ ܕܗܘܫܥ ܒܪ ܰܐ ܴܠܐ‪ .‬ܡܠܟܐ ܕܐܝܣܪܐܝܠ ܣܠܩ‬ ‫̈‬ ‫ܕܒܢܝ ܐܝܣܪܐܝܠ‪ .‬ܘܫܪܐ ܥܠ ܫܡܪܝܢ ܘܫܒܐ ܐܢܘܢ‬ ‫ܫܠܡܢܣܪ ܡܠܟܐ ܕܐܬܘܪ‪ . 201‬ܠܐܪܥܐ‬ ‫‪.‬ܐܬܪܘ ‪Due to scribal error, it is written‬‬

‫‪201‬‬

‫‪390‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܠܒܢܝ ܝܣܪܐܝܠ ܡܢ ܬܡܢ ܘܐܝܬܝ ܐܢܘܢ ܠܐܬܘܪ‪ 202 .‬ܘܐܘܬܒ ܐܢܘܢ ܒܟܠܚ ܘܒܚܘܪ ‪ 203‬ܢܗܪ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܡܢ ܒܒܝܠ ܘܡܢ ܟܘܬ ܘܡܢ ܥܟܐ ܘܡܢ ]ܚܫܬ[‬ ‫ܓܘܙܢ ܩܘ̈ܪܝܐ ܕܡܕܝ‪ .‬ܘܐܣܩ‬ ‫̈‬ ‫ܘܡܢ ܣܦܪ ܝܡܐ‪ .‬ܘܐܘܬܒ ܐܢܘܢ ܒܩܘ̈ܪܝܐ ܕܫܡܪܝܢ܆ ܚܠܦ ܒܢܝ ܝܣܪܐܝܠ‪ .‬ܘܟܕ ܝܬܒܘ‬ ‫ܬܡܢ ܫܕܪ ܥܠܝܗܘܢ ܡܪܝܐ ܐ̈ܪܝܘܬܐ ܘܡܩܛܠܝܢ ܗܘܘ ܠܗܘܢ ܘܐܬܐܡܪ ܠܫܠܡܢܣܪ ‪204‬‬ ‫̈‬ ‫ܕܥܡܡܐ ̇ܗܢܘܢ ܕܐܣܩܬ ܐܢܘܢ ܡܢ ܗܪܟܐ ܘܐܘܬܒܬ ܐܢܘܢ ܒܩܘ̈ܪܝܐ‬ ‫ܡܠܟܐ ܕܐܬܘܪ‪.‬‬ ‫̇‬ ‫ܕܐܠܗܗ ܕܐܪܥܐ ̇ܗܝ‪ .‬ܘܥܠ ̇ܗܝ ܫܕܪ ܥܠܝܗܘܢ ܐ̈ܪܝܘܬܐ‪.‬‬ ‫ܕܫܡܪܝܢ܆ ܠܐ ܝܕܥܝܢ ܗܘܘ ܕܝܢܐ‬ ‫̈‬ ‫ܠܒܢܝ ܝܣܪܐܝܠ ܘܫܐܠ ܐܢܘܢ ܥܠ ܗܕܐ‪.‬‬ ‫ܘܟܕ ܡܩܛܠܝܢ ܠܗܘܢ‪ .‬ܘܒܕܓܘܢ ܟܢܫ ܡܠܟܐ‬ ‫ܘܦܢܝܘ ܠܗ‪ .‬ܕܐܢ ܐܙܠ ܟܗܢܐ ܘܡܠܦ ܠܗܘܢ ܕܢܛܪܘܢ ܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ܆ ܠܐ‬ ‫ܡܫܬܠܛܝܢ ܐ̈ܪܝܘܬܐ ܥܠܝܗܘܢ‪ .‬ܘܡܛܠ ܗܕܐ ܫܕܪ ܠܘܬܗܘܢ‪ .‬ܟܗܢܐ‪ .‬ܚܕ ܡܢ ̈‬ ‫ܒܢܝ ܝܣܪܝܠ܆‬ ‫ܘܠܘܝܐ ܥܡܗ‪ .‬ܘܟܕ ܣܠܩ ܠܘܬܗܘܢ ܘܐܠܦ‪ .‬ܐܢܘܢ ܢܡܘܣܐ܆ ܐܬܟܠܝܘ ܡܢܗܘܢ‬ ‫ܐ̈ܪܝܘܬܐ‪ .‬ܘܒܬܪ ܩܠܝܠ ܙܒܢܐ‪ .‬ܗܦܟܘ ܠܛܥܝܘܬܗܘܢ ܩܕܡܝܬܐ܇ ܐܝܟ ܕܐܡܪ ܟܬܒܐ‬ ‫̈‬ ‫ܕܥܡܡܐ ̇ܗܢܘܢ ܕܚܠܝܢ ܗܘܘ ܠܡܪܝܐ ܐܠܗܐ‪ .‬ܘܐܦ ܠܦܬܟ�ܝܗܘܢ ܦܠܚܝܢ‬ ‫ܡܛܠܬܗܘܢ‬ ‫̇‬ ‫ܗܘܘ ܘܟܕ ܗܦܟܘ ܠܘܬ ܛܥܝܘܬܗܘܢ܆ ܐܦ ܐ̈ܪܝܘܬܐ ܗܦܟܘ ܥܠܝܗܘܢ‪ .‬ܘܟܕ ܚܙܐ ܗܘ‬ ‫̇‬ ‫ܟܗܢܐ‬

‫]ܚܣܝܪ ܕܦܐ[ ‪ (fol. 63r) 205‬ܒܠܚܘܕ‪ .‬ܐܠܐ ܘܕܟܠܗ ܟܝܢܐ ܐܢܫܝܐ‪» .‬ܕܠܐ ܢܐܡ ܘܠܐ ܕܡܟ‪«.‬‬ ‫ܐܝܟ ܕܐܡܪ ܕܘܝܕ ܡܙܡܪܢܐ‪] .‬ܘܟܕ[ ܗܟܝܠ ܡܠܬܐ ܕܐܬܒܣܪ ܟܕ ܚܙܝܗܝ ܠܟܝܢܐ ܐܢܫܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܘܬܗ »ܚܡܪܐ« ܕܐܝܬܘܗܝ ܕܡܗ‬ ‫ܕܚܛܗܐ‪ .‬ܢܨܠ ܥܠ‬ ‫ܣܓܝܐܐ‬ ‫ܒܙܢܝܐ‬ ‫ܕܡܡܚܝ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܦܪܘܩܝܐ »ܘܡܫܚܐ« ܕܐܝܬܘܗܝ ܡܘܪܘܢ ܩܕܝܫܐ‪ .‬ܘܗܟܢܐ ܥܨܒ ܐܢܝܢ ܠܡܚܘܬܗ‪ .‬ܒܗܝ‬ ‫̈‬ ‫ܚܛܗܘܗܝ ܒܝܕ ܗܝܡܢܘܬܐ ܕܒܗ‪ .‬ܐܝܟ ܕܐܡܪ ܦܐܘܠܘܣ‪ .‬ܘܒܝܕ‬ ‫ܕܚܣܝ ܠܟܠܗܘܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܠܚܛܝܐ ܕܬܝܒܝܢ܆‬ ‫ܕܒܗ ܡܩܒܠ‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܒܝܕ ܬܝܒܘܬܐ‬ ‫ܡܥܡܘܕܝܬܐ ܕܫܟܢ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܕܚܣܝ ܕܝܢ ̈‬ ‫ܠܐܝܐ‬ ‫ܠܚܛܗܐ ܕܟܝܢܐ ܐܢܫܝܐ ܝܕܝܥܐ‪ .‬ܡܢ ̇ܗܝ ܕܗܘ ܐܡܪ‪» .‬ܕܬܘ ܠܘܬܝ ܟܠܟܘܢ‬ ‫̈‬ ‫̈‬ ‫ܘܛܥܝܢܝ ܡܘܒܠܐ ܝܩܝ�ܬܐ‪ .‬ܘܐܢܐ ܐܢܝܚܟܘܢ‪ «.‬ܘܐܦ ܠܡܫܪܝܐ ܐܡܪ‪» .‬ܕܫܒܝܩܝܢ ܠܟ‬ ‫̇‬ ‫̈‬ ‫ܚܛܗܝܟ‪ «.‬ܘܐܦ ܝܘܚܢܢ ܡܥܡܕܢܐ ܐܡܪ‪» .‬ܕܗܐ ܐܡܪܗ ܕܐܠܗܐ ܗܘ ܕܫܩܠ ܚܛܝܬܗ‬ ‫ܕܥܠܡܐ«܀‬ ‫ܬܘܒ ܕܝܢ »ܚܡܪܐ« ܩܪܐ ܠܚܘܒܐ ܕܚܘܝ ܠܘܬ ܟܝܢܐ ܐܢܫܝܐ‪ .‬ܘܡܫܚܐ ܠ�ܚܡܐ ܕܫܟܢ ܠܗ‬ ‫ܗܘ ܡܫܝܚܐ‪ .‬ܬܘܒ ܕܝܢ ܚܡܪܐ ܡܫܡܗ ܠܡܠܦܢܘܬܐ ܕܡܨܪܦܐ ܘܡܛܠ ܕܠܐ ܡܨܝܐ ܕܟܕ‬ ‫̈‬ ‫ܡܟܣܐ ̈‬ ‫ܘܚܛܝܐ‬ ‫ܠܐ ܡܙܝܓ ܢܫܬܬܐ ܥܡ ܡܫܚܐ ܡܙܓܗ ܘܪܟܒܗ‪ .‬ܘܡܛܠ ܗܕܐ ܥܡ‬ ‫̈‬ ‫̈‬ ‫ܠܡܚܘܬܗ ܐܝܬܘܗܝ‪ .‬ܐܣܛܠܐ‬ ‫ܐܢܝܢ‬ ‫ܡܣܬܡܟ ܗܘܐ ܘܐܟܠ‪ .‬ܡܐܢܐ ܕܝܢ ܕܒܗ »ܥܨܒ«‬ ‫ܕܠܐ ܡܬܚܒܠܢܘܬܐ ܕܐܠܒܫܗ ܡܢ ܡܥܡܘܕܝܬܐ‪.‬‬

‫»ܚܡܪܐ« ܕܝܢ ܕܐܪܟܒܗ ܥܠܘܗܝ ܐܝܬܘܗܝ‪ .‬ܨܠܝܒܗ ܦܪܘܩܝܐ‪ .‬ܬܘܒ ܕܝܢ ܦܘܩܕܢܗ ܡܥܒܕ‬ ‫̈‬ ‫ܚܝܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܪܟܒ ܥܠ ܡܠܬܐ ܕܩܘܫܬܐ ܘܡܘܟܟܐ ܕܙܕܝܩܘܬܐ‪ «.‬ܬܘܒ ܕܝܢ ܒܝܕ‬ ‫ܚܡܪܐ‪ .‬ܕܐܪܟܒܗ ܥܠܘܗܝ‪ .‬ܗܕܐ ܫܘܕܥ ܕܟܕ ܐܬܕܡܝܢܢ ܠܒܥܝܪܐ ܒܝܕ ܥܒܪ ܦܘܩܕܢܐ‬ ‫ܘܐܬܐ ܘܐܪܟܒܢ‪ .‬ܠܥܠ ܡܢ ̈‬ ‫ܚܫܐ ܒܥ�ܝܪܝܐ ܕܒܣܪܐ ܘܕܚܛܝܬܐ‪ .‬ܘܫܒܥܕ ܐܢܘܢ܆‬ ‫ܘܚܛܝܬܐ‬ ‫ܼ‬ ‫ܬܚܝܬ ܕܝܫܐ ܕ̈ܪܓܠܝܢ‪ .‬ܬܘܒ ܕܝܢ ܒܝܕ ܚܡܪܐ ܐܘܕܥ܆ ܕܗܘ ܒܗ ܛܥܝܢ ܗܘܐ ܠܢ܆ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܚܝܠܘܬܢ ܢܣܒ܆ ܐܝܟ ܕܐܡܪ‬ ‫ܚܛܗܝܢ ܘܟܘ̈ܪܗܢܝܢ ܘܐܦ‬ ‫ܕܗܕܡܐ ܕܝܠܗ ܐܝܬܝܢ‪ .‬ܘܫܩܠ‬ ‫ܢܒܝܐ‪.‬‬ ‫‪.‬ܠܐܬܪܘ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܚܠܚ ܘܚܒܘܪ ‪According to the Peshitta, 2 Kings 17:1-6, the two towns are‬‬ ‫‪.‬ܠܫܡܝܢܣܪ ‪204 Written‬‬ ‫‪205 Here is a missing folio.‬‬ ‫‪202‬‬ ‫‪203‬‬

‫‪391‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܐܝܟ ܦܘܬܩܐ ܡܩܒܠܐ‪ .‬ܘܠܐ‬ ‫ܐܝܬܝܗ‪̇ .‬ܗܝ ܕܠܟܠܗܘܢ‬ ‫»ܦܘܬܩܐ« ܬܘܒ܆ ܥܕܬܐ‬ ‫ܡܬܐܠܨܐ ܒܣܓܝܐܘܬܐ ̇‬ ‫ܕܗܢܘܢ ܕܡܫܒܠܐ‪ .‬ܐܝܟ ܟܢܘܫܬܐ ܕܡܬܐܠܨܐ ܗܘܬ ܒܐܝܠܝܢ‬ ‫ܠܗ‪̇ .‬‬ ‫ܕܥܐܠܝܢ ̇‬ ‫ܒܗܝ ܕܦܩܕ ܢܡܘܣܐ‪ .‬ܕܥܡܘܢܝܐ ܐܦ ܡܘܐܒܝܐ‪ .‬ܠܐ ܢܥܘܠ ܠܟܢܘܫܬܗ‬ ‫ܕܡܪܝܐ‪ .‬ܦܘܬܩܐ ܗܟܝܠ܆ ܡܩܒܠ ܟܠ ܡܬܦܫܩ܆ ܒܘܬܗ ܕܝܢ ܕܡܫܝܚܐ ܒܦܘܬܩܐ‬ ‫ܕܐܚܝܕܢ ̈‬ ‫ܗܘܝ ̇‬ ‫̈‬ ‫̈‬ ‫ܒܗ ܒܫܝܘܠ‪«.‬‬ ‫ܠܢܦܫܬܐ‬ ‫ܐܝܬܘܗܝ܆ ܡܚܬܬܗ ܕܠܫܝܘܠ‪ .‬ܟܕ ܐܢܗܪ »ܘܐܟܪܙ‬ ‫ܐܝܟ ܕܐܡܪ ܦܐܛܪܘܣ‪.‬‬ ‫»ܨܦܪܐ« ܕܝܢ ܕܒܗ ܩܕܡ ܩܪܐ‪ .‬ܠܢܘܗܪܐ ܕܣܒܪܬܗ ܕܐܥܪܩ ܠܚܫܟܐ ܘܠܛܠܠܐ ܕܛܥܝܘܬܐ‪.‬‬ ‫»ܦܘܬܩܝܐ« ܕܝܢ ܐܝܬܘܗܝ܆ ܫܠܝܚܐ ܘܐܦܝܣܩܘܦܐ ܘܟܗܢܐ ܘܡܠܦܢܐ‪» .‬ܬ̈ܪܝܢ ܕܝܢ‬ ‫̈‬ ‫ܕܝܬܩܣ ܕܡܝܬܝܢ‬ ‫ܕܝܢ�ܝܢ« ܐܝܬܝܗܘܢ܆ ܦܓܪܐ ܘܕܡܐ‪ .‬ܐܘ ̇ܗܝ ܕܝܬܝܪ ܚܬܝܬܐ‪ .‬ܬ̈ܪܬܝܢ‬ ‫ܒܗܝܢ ܨܠܡܐ ܕܡܠܟܐ‪206 .‬‬ ‫)‪» (10:35‬ܘܐܢ ܡܕܡ ܝܬܝܪܐ ܡܦܩ ܐܢܬ« ܥܠܘܗܝ‪̄ :‬ܗ ܐܠܦܝܗܝ ܩܕܡܐܝܬ ܗܘ ܕܟܬܝܒ‬ ‫̈‬ ‫ܕܝܬܝܩܐܣ ܘܐܢ ܡܘܣܦ ܐܢܬ ܐܚ�ܢܝܬܐ ܡܢ ܕܝܠܟ ]‪ [+‬ܐܢܐ ܒܡܐܬܝܬܐ‬ ‫ܒܬ̈ܪܬܝܗܝܢ‬ ‫̇‬ ‫ܕܝܠܝ ܬܪܝܢܝܬܐ ܦܪܥ ܐܢܐ ܠܟ‪ .‬ܬܘܒ ܕܝܢ ܒܗܝ ܕܡܕܡ )‪ (fol. 63v‬ܝܬܝܪܐ ܠ�ܥܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܝܬܝܩܐܣ ܦܫܩܘ ܘܦܬܝܘ ܐܢܝܢ܆‬ ‫ܘܡܠܦܢܐ ܕܥܕܬܐ ܫܘܕܥ܇ ̇ܗܢܘܢ ܕܟܕ ܢܣܒܘ ܠܬ̈ܪܬܝܗܝܢ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܥܡ ܥܡܠܐ ܘܕܘܥܬܐ‪ .‬ܐܝܟ ܗܝ ܬܪܬܝܢ ܟܟ�ܝܢ ܝܗܒܬ ܠܝ ܘܐܬܬܓܪܬ ܥܠܝܗܝܢ ܬܪܬܝܢ‬ ‫ܐܚ�ܢܝܢ‪.‬‬ ‫)‪» (10:36–37a‬ܘܡܢܘ ܗܟܝܠ ܡܢ ܗܠܝܢ ܬܠܬܐ‪ .‬ܡܬܚܙܐ ܠܟ ܕܗܘܐ ܩܪܝܒܐ ̇‬ ‫ܠܗܘ ܕܢܦܠ‬ ‫̈‬ ‫̈‬ ‫ܓܝܣܐ‪ .‬ܗܘ ܕܝܢ ܐܡܪ ̇ܗܘ ܕܐܬܪܚܡ ܥܠܘܗܝ« ̄ܗ‪ :‬ܠܘ ܒܪ ܓܢܣܗ ܘܐܚܝܢܗ‪.‬‬ ‫ܒܐܝܕܝ‬ ‫ܟܡܐ ܕܐܢܬ ܡܣܒܪ ܗܘܝܬ‪.‬‬ ‫̄‬ ‫ܐܢ ]ܠܐ[ ‪207‬‬ ‫)‪» (10:37b‬ܐܡܪ ܠܗ ܝܫܘܥ ܙܠ ܐܦ ܐܢܬ ܗܟܢܐ ܗܘܝܬ ܥܒܕ« ܗ‪:‬‬ ‫ܡܬܪܚܡ ܐܢܬ ܥܠ ܐܝܠܝܢ ܕܣܢܝܩܝܢ܆ ܠܐ ܡܘܬܪܐ ܠܟ ̇ܗܝ ܕܝܠܦ ܐܢܬ ܠܢܡܘܣܐ‪ .‬ܬܘܒ‬ ‫ܕܝܢ ܗܕܐ ܗܝ ܡܫܡܠܝܘܬܗ ܕܢܡܘܣܐ‪̇ .‬ܗܝ ܕܬܪܚܡ ܘܬܥܒܕ ܕܫܦܝܪ ܥܠ ܐܝܠܝܢ ܕܡܚܒܝܢ‬ ‫̈‬ ‫ܠܟ‪ .‬ܘܥܠ ܐܝܠܝܢ ܕܠܐ ܡܚܒܝܢ ܠܟ‪ .‬ܘܥܠ ̈‬ ‫ܐܚܝܢܝܟ ܐܝܬܝܗܘܢ‪.‬‬ ‫ܐܚܝܢܝܟ܆ ܘܥܠ ܐܝܠܝܢ ܕܠܘ‬ ‫̇‬ ‫ܕܫܡܗ‬ ‫)‪» (10:38‬ܘܗܘܐ ܕܟܕ ܗܢܘܢ ܪܕܝܢ ܒܐܘܪܚܐ ܥܠ ܠܩܪܝܬܐ ܚܕܐ‪ .‬ܘܐܢܬܬܐ‬ ‫̇‬ ‫̈‬ ‫ܒܒܝܬܗ« ̄ܗ‪ :‬ܗܠܝܢ ܬܪܬܝܢ ̈‬ ‫ܩܕܝܫܬܐ‬ ‫ܢܫܝܢ܆ ܡܪܬܐ ܐܡܪ ܐܢܐ ܘܡܪܝܡ܆‬ ‫ܡܪܬܐ ܩܒܠܬܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ‪ .‬ܘܚܘܒܐ ܪܒܐ ܩܢܝܢ ܗܘܝ ܠܘܬ ܡܫܝܚܐ ܕܡܢܗ܆ ܐܦ ܩܘܒܠܐ ܥܒܕܝܢ ܠܗ ܒܒܝܬܗܘܢ‪.‬‬ ‫ܐܠܐ ܡܛܠ ܡܢܐ ܥܠ ܡܪܬܐ ܒܠܚܘܕ ܣܡܗ ܠܩܘܒܠܐ ܐܘܢܓܠܝܣܛܐ܇ ܘܫܬܩ ܡܢ‬ ‫ܡܪܝܡ‪ .‬ܟܕ ܬ̈ܪܬܝܗܝܢ ܓܝܪ ܩܒܠܘܗܝ ܠܡܪܢ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܡܪܬܐ‪ .‬ܗܝ ܩܫܝܫܐ ܗܘܬ‬ ‫ܡܢ ܡܪܝܡ‪ .‬ܘܡܛܠ ܕܗܝ ܡܪܬܐ ܡܫܪܝܐ ܗܘܬ ܒܣܘܥ�ܢܐ ܡܢ ܩܕܡ ܡܪܝܡ‪ .‬ܘܡܛܠ ܗܠܝܢ‬ ‫̇‬ ‫ܒܒܝܬܗ‪:‬‬ ‫ܬ̈ܪܬܝܢ ܥܠ ܡܪܬܐ ܐܡܪ ܕܩܒܠܬܗ ܠܡܫܝܚܐ‬ ‫ܕܫܡܗ ܡܪܝܡ ܘܐܬܬ ܝܬܒܬ ̇‬ ‫̇‬ ‫)‪» (10:39‬ܘܐܝܬ ܗܘܐ ̇‬ ‫ܠܗ ܠܘܬ ̈ܪܓܠܘܗܝ ܕܡܪܢ‬ ‫ܠܗ ܚܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫ܡܠܘܗܝ« ܗ‪ :‬ܐܝܠܝܢ ܡܠܐ ܫܡܥܢ ܗܘܝ ܡܢ ܡܪܢ ܗܠܝܢ ܕܡܥܕ ܗܘܐ ܕܢܠܦ‬ ‫ܘܫܡܥܐ ܗܘܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܟܢܫܐ‪ .‬ܕܐܝܠܝܢ ܕܝܢ ܐܝܬܝܗܘܢ ܝܘܠܦܢܐ ܕܡܠܦ ܗܘܐ‪ .‬ܩܕܡܢܢ ܐܡܪܢܢ‬ ‫ܠܬܠܡܝܕܘܗܝ‬ ‫ܒܬܐܘ̈ܪܝܐܣ ̈‬ ‫ܥܠܝܬܐ‪:‬‬ ‫)‪» (10:40a‬ܡܪܬܐ ܕܝܢ ܥܢܝܐ ܗܘܬ ܒܬܫܡܫܬܐ ܣܓܝܐܬܐ« ̄ܗ‪ :‬ܕܥܒܕܐ ܗܘܬ‬ ‫ܨܠܡܐ ܕܡܠܟܐ ܕܠܥܠ ܡܢ ܟܠ ܐܝܟ ܕܝܢ�ܐ ‪206 In the margin, the scribe elaborates, saying:‬‬ ‫ܕܐܝܬ ܒܗ‬ ‫‪ is not in the text.‬ܠܐ ‪207‬‬

‫‪392‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ ܠܗ‬ ‫ܕܚܫܚܢ‬ ‫ܣܓܝܐܬܐ‪.‬‬ ‫ܡܐܟܠܬܐ‬ ‫ܣܓܝܐܬܐ ̄ܗ ܕܥܒܕܐ ܗܘܬ‬ ‫ܡܐܟܠܬܐ‬ ‫̈‬ ‫ܘܠܬܠܡܝܕܘܗܝ ܕܥܡܗ ܐܝܬܝܗܘܢ ܗܘܘ ܒܒܝܬܐ‪:‬‬

‫)‪» (10:40b‬ܘܐܬܬ ܐܡܪܐ ܠܗ‪ .‬ܡܪܝ ܠܐ ܒܛܝܠ ܠܟ܆ ܕܚܬܝ ܫܒܩܬܢܝ ܒܠܚܘܕܝ ܠܡܫܡܫܘ܆‬ ‫ܐܡܪ ̇‬ ‫ܠܗ ܡܥܕܪܐ ܠܝ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ ܐܡܪܬ ܠܗ ܡܪܬܐ ܠܡܪܢ ܗܟܢ‪ .‬ܟܕ ܠܘ ܕܡܪܢ‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ ܕܢܦܩܘܕ ܠܐܝܠܝܢ ܕܡܩܒܠܝܢ ܗܘܘ ܠܗ ܕܢܫܡܫܘܢܝܗܝ‪ .‬ܗܘ ܓܝܪ ܕܡܬܩܪܐ܆ ܠܘ‬ ‫̇‬ ‫ܕܝܠܗ ܐܝܬܝܗ ܕܢܦܩܘܕ ܠܐܝܠܝܢ ܕܩܪܝܢ ܠܗ ܕܢܫܡܫܘܢܝܗܝ ܘܐܠܐ ܡܛܠ ܐܝܕܐ ܥܠܬܐ‬ ‫̇‬ ‫̇‬ ‫ܘܬܥܕܪܝܗ‪ .‬ܘܐܡܪܝܢܢ ܕܗܟܢ‬ ‫ܥܡܗ‬ ‫ܐܡܪܬ ܡܪܬܐ ܠܡܪܢ‪ .‬ܕܢܦܩܘܕ ܠܡܪܝܡ ܕܬܫܡܫ‬ ‫ܐܡܪܬ ܠܗ܆ ܡܛܠ ܕܐܡܪܐ ܗܘܬ ܕܡܫܝܚܐ ܠܘ ܢܘܟܪܝܐ ܗܘ ܡܢܗܝܢ܆ ܐܠܐ ܒܝܬܝܐ‬ ‫̇‬ ‫̇‬ ‫ܚܬܗ‪ .‬ܘܬܬܩܢ‪.‬‬ ‫ܕܢܦܩܕܝܗ ܠܡܪܝܡ‪ .‬ܕܬܩܘܡ ܘܬܫܡܫ ܥܡ‬ ‫ܕܝܠܗܝܢ‪ .‬ܘܒܕܓܘܢ ܙܕܩ ܠܗ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܚܫܚܢ ܠܗ‪ .‬ܠܐܝܠܝܢ ܕܬܒܥܢ ܒܓܘ ܒܝܬܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܐܠܐ ܟܒܪ‬ ‫ܡܐܟܠܬܐ‬ ‫ܥܡܗ‬ ‫ܐܡܪ ܐܢܫ܆ ܘܐܝܕܐ ܗܝ ܬܫܡܫܬܐ ܪܒܬܐ ܕܐܝܬ ܗܘܐ ܬܡܢ‪ .‬ܕܣܢܝܩܐ ܗܘܬ ܡܪܬܐ‬ ‫̇‬ ‫̇‬ ‫ܥܠܝܗ܆ ܘܐܡܪܝܢܢ‪ .‬ܕܬܫܡܫܬܐ ܪܒܬܐ ܐܝܬ ܗܘܬ ܬܡܢ‪ .‬ܬܠܬܥܣܪ‬ ‫ܕܬܥܕܪܝܗ‬ ‫ܥܠ ܡܪܝܡ‬ ‫̈‬ ‫ܓܝܪ ܓܒ�ܐ ܗܘܝܢ ܗܘܘ ܡܪܢ ܐܡܪ ܐܢܐ‪ .‬ܘܬܪܥܣܪ ܬܠܡܝܕܘܗܝ܆ ܘܬܪܥܣܪ ܓܒ�ܐ܇ ܠܘ‬ ‫ܬܫܡܫܬܐ ܙܥܘܪܬܐ ܒܥܝܢ ܝܬܝܪܐܝܬ‪ .‬ܐܢ ܨܒܐ ܡܪܐ ܒܝܬܐ ܕܢܝܩܪ ܐܢܘܢ‬ ‫ܣܓܝܐܢܐܝܬ‪..‬‬ ‫̇‬ ‫ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ ܠܐ ܐܡܪܬ ܗܝ ܡܪܬܐ ܠܡܪܝܡ ܕܬܩܘܡ ܬܥܕܪܝܗ‪ .‬ܐܠܐ ܠܡܪܢ‬ ‫ܐܡܪܬ ]ܕܢܐܡܪ ̇‬ ‫ܠܗ[ )‪ (fol. 64r‬ܘܐܡܪܝܢܢ܆ ܕܚܕܐ ܡܢ ܬ̈ܪܬܝܢ ܐܘ ܡܢ ܡܪܡܙ ܪܡܙܬ ̇‬ ‫ܠܗ‪.‬‬ ‫ܠܡܪܝܡ ܙܒܢܬܐ ܘܬ̈ܪܬܝܢ ܘܬܠܬ ܘܠܐ ܩܡܬ܇ ܘܡܛܠ ܗܕܐ ܐܬܐܠܨܬ ܕܬܐܡܪ‪ .‬ܠܡܪܢ‬ ‫̇‬ ‫ܕܢܐܡܪ ̇‬ ‫ܕܚܙܬܗ ܕܝܬܒܐ ܠܘܬ ̈ܪܓܠܘܗܝ ܕܡܪܢ ܘܫܡܥܐ ܡܠܦܢܘܬܗ‪.‬‬ ‫ܠܗ ܕܬܩܘܡ‪ .‬ܘܡܛܠ‬ ‫̇‬ ‫̇‬ ‫ܘܠܐ ܙܕܩܬ ܕܬܐܡܪ ܠܗ ܕܬܩܘܡ‪ .‬ܕܕܡ ܬܣܬܒܪ ܒܗܕܐ܆ ܕܫܝܛܐ ܠܗ ܠܡܠܦܢܘܬܗ ܕܡܪܝܐ‪.‬‬ ‫ܐܦ ܓܝܪ ܡܬܢܐ ܠܢ ܐܢܫ ܬܘܢܝܐ‪ .‬ܐܘ ܡܠܦ ܠܢ ܡܠܦܢܘܬܐ܇ ܘܫܒܩܝܢܢ ܠܗ ܘܩܝܡܝܢܢ܇‬ ‫ܕܠܐ ܦܘܩܕܢܗ ܡܢ ܩܕܡ ̇ܗܝ ܕܡܫܠܡ܇ ܡܬܚܙܝܢܢ܆ ܕܫܝܛܝܢܢ ܠܗ ܒܗܕܐ‪ .‬ܘܐܢ ܥܠܬܐ‪ .‬ܙܪܒܐ‬ ‫ܠܢ܆ ܠܐ ܙܕܩ ܠܢ ܕܢܩܘܡ܆ ܐܠܐ ܐܢ ܒܡܦܣܢܘܬܗ‪ .‬ܘܡܛܠ ܗܕܐ ܥܠܬܐ‪ .‬ܠܡܪܢ ܐܡܪܬ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܡܐܟܠܬܐ‪.‬‬ ‫ܘܬܥܕܪܝܗ‪ .‬ܒܬܫܡܫܬܐ ̇ܗܝ ܕܬܘܩܢ‬ ‫ܥܡܗ‬ ‫ܡܪܬܐ ܕܐܡܪ ܠܡܪܝܡ ܕܬܩܘܡ‬ ‫»ܥܢܐ ܝܫܘܥ ܘܐܡܪ ̇‬ ‫ܠܗ‪ .‬ܡܪܬܐ ܡܪܬܐ܇ ܝܨܝܦܬܝ ܘܪܗܝܒܬܝ ܥܠ‬ ‫)‪(10:41a‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪̄ «.‬ܗ‪ :‬ܥܦܝܦܘܬܐ ܕܩܪܝܬܐ‪ .‬ܡܛܠ ܬ̈ܪܝܢ ܙܢܝܐ ܡܬܐܡܪܐ ܒܟܬܒܐ‪ .‬ܐܘ‬ ‫ܡܛܠ ܫܘܪܪܐ ܕܐܝܕܐ ܕܡܬܐܡܪܐ܆ ܐܘ ܡܛܠ ܕܣܓܝ ܪܚܝܩܐ ܡܢ ܩܠܝܬܐ‪ .‬ܨܒܘܬܐ‬ ‫ܕܡܛܠܬܗ ܡܬܥܦܦܐ ܩܪܝܬܐ ̇‬ ‫̇‬ ‫ܘܗܝ ܡܢ ܕܐܝܟ ܕܠܫܘܪܪܐ ܡܬܥܦܦܐ‪ .‬ܐܝܟ ̇ܗܝ‬ ‫ܐܝܕܐ‬ ‫̇‬ ‫»ܕܗܒܠ ̈‬ ‫‪208‬‬ ‫ܗܒܠܝܢ‪ «.‬ܘܐܝܟ ܗܝ »ܕܡܪܕܐ ܪܕܢܝ ܡܪܝܐ‪ «.‬ܘܕܫܪܟܐ‪ .‬ܕܕܐܝܟ ܗܠܝܢ ܗܪܟܐ‬ ‫̇‬ ‫ܥܦܦܗ ܠܩܪܝܬܐ ܡܪܝܐ ܘܐܡܪ‪» .‬ܡܪܬܐ ܡܪܬܐ‪ «.‬ܟܕ ܡܚܘܐ ܕܣܓܝ ܪܚܝܩܐ ܡܢ‬ ‫ܕܝܢ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܩܠܝܬܐ‪ .‬ܒܗܝ ܕܝܨܝܦܐ ܗܝ ܕܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܕܠܐ ܐܠܨܐ ܥܠܝܗܝܢ‪:‬‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫)‪» (10:42‬ܡܪܝܡ ܕܝܢ ܡܢܬܐ ܛܒܬܐ ܓܒܬ ̇‬ ‫ܠܗ ̇ܗܝ ܕܠܐ ܬܬܢܣܒ ܡܢܗ« ܗ‪ :‬ܡܢܬܐ ܗܝ‬ ‫̇‬ ‫̇‬ ‫ܕܐܝܬܝܗ ܝܘܠܦܢܐ ܕܕܚܠܬ ܐܠܗܐ ܕܟܕ ܡܢܬܐ ܠܐ ܡܬܢܣܒܐ ܡܢܗ‪ .‬ܘ]ܠܐ[ ‪209‬‬ ‫ܪܘܚܢܝܬܐ‬ ‫̇‬ ‫ܡܢܗ ܩܢܝܢܐ ܦܓܪܢܝܐ ܘܢܣܒܝܢ ܠܗ ܐܚ�ܢܐ‪ .‬ܐܝܟ‬ ‫ܦܝܫܐ ܒܗܢܐ ܥܠܡܐ‪ .‬ܐܟܡܐ ܕܦܐܫ‬ ‫̇‬ ‫ܥܡܗ ܐܙܠܐ‬ ‫̇ܗܝ »ܕܫܒܩܝܢ ܩܢܝܢܗܘܢ ܠܐܚ�ܢܐ‪» «.‬ܘܠܐ ܢܣܒ ܡܕܡ ܒܡܘܬܗ« ܐܠܐ‬ ‫ܠܥܠܡܐ ̇ܗܘ ܕܥܬܝܕ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܡܠܦܢܘܬܐ ܕܡܘܒܠܐ ̇‬ ‫ܠܗ ܠܡܠܟܘܬܐ ܕܫܡܝܐ‪̇ .‬ܗܝ ܡܢ ܒܬܪ ܕܥܐܠܐ‬ ‫‪.‬ܡܪܕܐܪܢܝ ‪Written‬‬ ‫‪The particle of negation is necessary here. It is not written by the scribe.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫̇‬ ‫ܡܢܗ‪ .‬ܬܘܒ ܕܝܢ ܗܟܢܐ ܝܘܠܦܢܐ‬ ‫ܠܗ ܒܬܪ ܩܝܡܬܐ ܓܘܢܝܬܐ‪ .‬ܠܐ ܣܟ ܡܬܢܣܒܐ‬ ‫̇‬ ‫̈‬ ‫ܕܕܚܠܬ ܐܠܗܐ‪ .‬ܕܢܣܒܬ ܡܢܝ‪ .‬ܒܚܝܝ܇ ܠܐ ܡܬܢܣܒ ܡܢܗ ܒܬܪ ܡܘܬܝ‪ .‬ܐܠܐ ܘܡܬܢܛܪ‬ ‫̇‬ ‫ܒܢܦܫܗ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܥܕܠܗ ܡܫܝܚܐ ܠܡܪܬܐ܇ ܟܕ‬ ‫ܐܢܫܝܢ ܡܢ ܗܪܟܐ ܡܫܐܠܝܢ ܘܐܡܪܝܢ ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܬܫܡܫܬܐ ܕܝܠܗ ܘܬܠܡܝܕܘܗܝ ܥܢܝܐ ܗܘܬ ܗܐ ܓܝܪ ܪܚܡܬ ܡܣܟܢܐ ܘܐܟܣܢܝܐ܆‬ ‫ܡܩܠܣܬܐ ܗܝ‪ .‬ܐܦ ܓܝܪ ܗܘ ܐܡܪ »ܕܐܟܣܢܝܐ ̇ܗܘܝܬ܆ ܘܟܢܫܬܘܢܢܝ ܘܟܦܢܐ ܗܘܝܬ‬ ‫ܘܐܘܟܠܬܘܢܢܝ‪ «.‬ܘܕܫܪܟܐ‪ .‬ܘܒܕܘܟܬܐ ܐܚܪܬܐ ‪ 210‬ܡܪܢ ܐܡܪ܇ »ܕܙܠܘ ܝܠܦܘ ܡܢܘ ܚܢܢܐ‬ ‫ܒܥܐ ܐܢܐ ܘܠܐ ܕܒܚܬܐ« ܘܐܦ ܛܘܒܢܐ ܦܘܠܘܣ ܐܡܪ܇ »ܕܗܘܝܬܘܢ ܪܚܡܝܢ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܘܩܠܣܗ‬ ‫ܥܕܠܗ‪ .‬ܠܡܪܬܐ ܟܕ ܒܗܠܝܢ ܥܢܝܐ ܗܘܬ‪.‬‬ ‫ܐܟܣܢܝܐ‪ «.‬ܡܕܝܢ ܠܡ ܡܛܠ ܡܢܐ‬ ‫̈‬ ‫ܠܡܪܝܡ‪ .‬ܘܐܡܪܝܢܢ ܠܘܬܗܘܢ܆ ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆ ܕܬ̈ܪܬܝܗܝܢ ܡܝܬ̈ܪܬܐ ܐܝܬܝܗܝܢ‬ ‫ܕܗܘܝ ܒܗܢܐ ܒܝܬܐ‪ .‬ܪܚܡܬ ܡܣ ̈‬ ‫̈‬ ‫ܟܢܐ ܡܢ ܐܡܬܝ ܕܗܘܝܐ ̇‬ ‫ܠܗ ܚܦܝܛܘܬܐ ܥܠ‬ ‫̈‬ ‫ܡܡܫܚܬܐ‪ .‬ܡܩܠܣܬܐ ܗܝ‪ .‬ܐܡܬܝ ܕܝܢ ܕܗܘܝܐ ̇‬ ‫̈‬ ‫ܠܗ ܝܨܝܦܘܬܐ ܕܡܬܩܢܐ‬ ‫ܡܐܟܠܬܐ‬ ‫̈‬ ‫̇‬ ‫ܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܘܕܠܐ ܐܠܨܐ ܥܠܝܗܝܢ ܥܕܝܠܬܐ ܗܝ‪ .‬ܥܕܠܗ ܗܟܝܠ ܠܡܪܬܐ‪ .‬ܠܘ‬ ‫̈‬ ‫̈‬ ‫ܡܛܠ ܕܩܒܠܬ ܐܟܣܢܝܐ‪ .‬ܐܠܐ ܡܛܠ ܕܝܨܝܦܐ ܗܘܬ‪ .‬ܕܬܬܩܢ ܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܘܕܠܐ‬ ‫̈‬ ‫ܕܡܡܫܚܬܐ ܡܢ ̇ܗܝ‬ ‫ܐܠܨܐ ܥܠܝܗܝܢ‪ .‬ܝܕܝܥܐ ܕܝܢ ܕܝܬܝ�ܬܐ ܝܨܝܦܐ ܗܘܬ ܘܠܘ )‪(fol. 64v‬‬ ‫̈‬ ‫ܕܣܓܝܐܬܐ‪ .‬ܡܪܝܡ ܕܝܢ ܡܛܠ ܕܗܘܬ ̇‬ ‫ܕܐܡܪ ̇‬ ‫̈‬ ‫ܠܗ ܝܨܝܦܘܬܐ ܥܠ ܝܘܠܦܢܐ‬ ‫ܠܗ ܕܝܨܝܦܬܝ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܕܚܠܬ ܐܠܗܐ‪ .‬ܕܡܩܢܝܢ ܠܗ ܚܝܐ ܕܠܥܠܡ‪ .‬ܘܡܠܟܘܬܐ ܕܫܡܝܐ܆ ܥܠ ܗܝ ܩܠܣܗ‪ .‬ܕܬ̈ܪܬܝܢ‬ ‫ܓܝܪ ܐܡܪܝܢܢ‪ .‬ܡܛܠ ܕܡܪܬܐ ܡܢ܆ ܕܦܓ�ܢܝܬܐ ܘܐ̈ܪܥܢܝܬܐ ܝܨܝܦܐ ܗܘܬ܇ ܡܪܝܡ ܕܝܢ‬ ‫ܥܠܗܝ ܥܕܠ ̇‬ ‫̇‬ ‫̈‬ ‫ܠܗܝ ܘܩܠܣ ܠܗܕܐ‪ .‬ܕܬܠܬ ܕܝܢ ܐܡܪܝܢ‪ .:‬ܕܡܛܠ ܗܕܐ‬ ‫ܘܫܡܝܢܝܬܐ‪.‬‬ ‫ܕ̈ܪܘܚܢܝܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܕܠܐ‬ ‫ܘܐܟܣܢܝܐ‬ ‫ܥܕܠ ܠܡܪܬܐ܆ ܐܝܟܢܐ ܕܠܐ ܢܐܟܠܘܢ ‪ 211‬ܡܣܟܢܐ‬ ‫̈‬ ‫̈‬ ‫ܡܡܫܚܬܐ‬ ‫ܡܐܟܠܬܐ‬ ‫ܐܠܨܐ ܥܠܝܗܝܢ ܡܢ ̇ܗܢܘܢ ܕܩܪܝܢ ܠܗܘܢ ܘܡܩܒܠܝܢ ܠܗܘܢ‪ .‬ܐܠܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܩܝܡܢ ܠܦܓܪܐ ܒܠܚܘܕ‪ .‬ܘܡܐܣܝܢ ܠܚܫܐ ܕܟܦܢܘܬܐ ̇ܗܝ ܓܝܪ ܕܢܒܥܘܢ ܡܣܟܢܐ ܐܦ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܐܟܣܢܝܐ ܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܡܢ ܗܢܘܢ ܕܩܪܝܢ ܠܗܘܢ܆ ܝܩܝ�ܐ ܘܥܣܩܐ ܘܢܛܝܠܐ ܥܒܕܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܡܡܫܚܬܐ‬ ‫ܚܘܝܚܐ ܠܗܠܝܢ ܕܩܪܝܢ‪̇ .‬ܗܝ ܕܝܢ ܕܡܐܟܠܬܐ‬ ‫ܠܗܢܘܢ ܕܡܬܩܪܝܢ܆ ܘܡܐܝܢܐ ܘܠܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܢܬܒܥܘܢ‪̈ .‬ܪܚܝܡܐ ܘܚܒܝܒܐ ܥܒܕܐ ܠܗܢܘܢ ܕܡܬܩܪܝܢ ܚܘܝܚܐ ܘܐܡܝܢܐ ܥܒܕܐ ܠܗܠܝܢ‬ ‫ܕܩܪܝܢ܆ ܘܕܡܙܕܩܝܢ ܘܫܘܝܢ ܕܢܬܩܪܘܢ ܐܝܟ ̇ܗܝ »ܕܫܘܐ ܗܘ ܦܥܠܐ ܣܝܒܪܬܗ܆« ܘܐܝܟ ̇ܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܓܒܐ‬ ‫ܡܡܫܚܬܐ‪ .‬ܠܬ̈ܪܝܗܘܢ‬ ‫ܡܐܟܠܬܐ‬ ‫»ܕܠܐ ܬܒܠܘܡ ܬܘܪܐ ܕܡܕܪܟ‪ «.‬ܡܕܝܢ‬ ‫̈‬ ‫ܡܘܬ̈ܪܢ ܠܩ�ܘܝܐ‪ .‬ܘܠܡܬܩ�ܝܢܐ‪ .‬ܝܬܝ�ܬܐ ܓܝܪ܆ ܠܬ̈ܪܝܗܘܢ ܓܒܐ ܡܚܣ�ܢ‪ .‬ܕܐܪܒܥ‬ ‫̇‬ ‫ܬܘܒ ܐܡܪܝܢܢ‪.‬‬ ‫ܕܒܗܝ ܕܥܕܠ ܡܪܬܐ ܘܩܠܣ ܠܡܪܝܡ܆ ][ ‪ 212‬ܠܘ ‪ 213‬ܢܝܫܗ ܠܘܬܗܝܢ‪ .‬ܐܝܬܘܗܝ‬ ‫̈‬ ‫ܗܘܐ ܝܬܝ�ܬܐ‪ .‬ܐܠܐ ܠܘܬ ܬܠܡܝܕܐ‪ .‬ܐܝܟܢܐ ܕܢܠܦ ܐܢܘܢ ܒܗܕܐ‪ .‬ܕܟܕ ܡܬܩܪܝܢ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܡܦܢܩܢܝܬܐ‪ .‬ܕܠܐ‬ ‫ܒܡܐܟܠܬܐ ܝܬܝ�ܬܐ ܟܝܬ‬ ‫ܐܢܫ ܘܥܐܠܝܢ ܠܘܬܗ ܠܐ ܢܬܢܬܦܘܢ‬ ‫̈‬ ‫ܢܣܬܒܪܘܢ ܕܡܛܠ ̇ܗܝ ܐܬܘ ܘܠܘܬ ̇ܗܘ ܕܩܪܐ ܐܢܘܢ‪ .‬ܐܠܐ ܕܢܠܦܘܢܝܗܝ ܝܘܠܦܢܐ ܕܕܚܠܬ‬ ‫̈‬ ‫ܠܛܒܬܐ ܕܠܥܠܡ‪ .‬ܐܝܟܢܐ ܕܐܦ ܛܘܒܢܐ ܦܘܠܘܣ ܟܬܒ ܠܘܬ ̈ܪܘܡܝܐ‬ ‫ܐܠܗܐ‪ .‬ܕܒܗܘܢ‬ ‫̇‬ ‫ܕܛܒ ܣܘܐ ܐܢܐ ܕܐܚܙܝܟܘܢ‪ .‬ܘܐܬܠ ܠܟܘܢ ܡܘܗܒܬܐ ܕܪܘܚ ܕܒܗ ܬܫܬܪܪܘܢ ܘܕܫܪܟܐ‪.‬‬ ‫ܐܦ ܡܫܝܚܐ ܠܘ ܡܛܠ ܕܢܐܟܘܠ ܘܕܢܫܬܐ ܐܙܠ ܗܘܐ ܠܘܬ ܐܝܠܝܢ ܕܩܪܝܢ ܗܘܘ ܠܗܘܢ‬ ‫‪.‬ܐܚܪܐܬ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܢܟܠܘܢ ‪Due to scribal error, it is written‬‬ ‫‪212 I suppose that there is a missing line here; however, the flow of the argument re‬‬‫‪mains intact.‬‬ ‫‪213 Since here there is somehow an interruption of the flow of the argument, a later‬‬ ‫‪. I think, without it the sentence makes better sense.‬ܟܦܢܐ ‪scribe added the word‬‬ ‫‪210‬‬ ‫‪211‬‬

‫‪394‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܝܘܠܦܢܐ ܕܕܚܠܬ ܐܠܗܐ ܕܒܗܘܢ ܗܘ ܢܫܬܘܘܢ ܠܡܠܟܘܬܐ‬ ‫ܐܠܐ ܐܝܟܢܐ ܕܢܠܦ ‪ 214‬ܐܢܘܢ‬ ‫̈‬ ‫ܕܫܡܝܐ‪ .‬ܐܡܪ ܓܝܪ ܕܠܐ ܬܦܠܚܘܢ ܡܐܟܘܠܬܐ ܕܐܒܕܐ‪ .‬ܐܠܐ ܐܝܕܐ ܕܡܩܘܝܐ ܠܚܝܐ‬ ‫ܕܠܥܠܡ‪ .‬ܘܬܘܒ ܐܡܪ‪ .‬ܕܐܝܬ ܠܝ ܡܐܟܘܠܬܐ ܕܐܟܘܠ܆ ܐܝܕܐ ܕܐܢܬܘܢ ܠܐ ܝܕܥܝܬܘܢ‬ ‫ܐܢܬܘܢ ̇‬ ‫ܠܗ‪:‬‬

‫ܢܠܦ ‪Written‬‬

‫‪214‬‬

‫‪395‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܚܕܥܣܪ[‬ ‫̄‬ ‫)‪» (11:1a‬ܘܗܘܐ ܕܟܕ ܗܘ ܡܨܠܐ ܒܕܘܟܬܐ ܚܕܐ« ܗ‪ :‬ܠܘ ܡܛܠ ܕܣܢܝܩ ܗܘܐ ‪ 215‬ܨܠܝ‪.‬‬ ‫ܡܠܝܐ ܓܝܪ ܐܝܬܘܗܝ ܒܟܠ ܘܠܐ ܚܣܝܪܐ‪ .‬ܐܠܐ ܕܡܛܠ ܡܢܐ ܨܠܝ‪ .‬ܐܡܝܪ ܠܢ ̇‬ ‫ܒܗܘ‬ ‫̇‬ ‫ܦܫܩܢܗ‪:‬‬ ‫ܦܘܫܩܐ ܕܡܬܝ‪ .‬ܘܐܦ ܠܨܠܘܬܐ ̇ܗܝ ܕܐܒܘܢ ܕܒܫܡܝܐ ܬܡܢ‬ ‫)‪» (11:5a‬ܡܢܘ ܡܢܟܘܢ ܕܐܝܬ ܠܗ ܪܚܡܐ‪̄ « 216‬ܗ‪ :‬ܡܛܠ ܬ̈ܪܬܝܢ ܐܡܪܗ ܠܡܬܠܐ‬ ‫̇‬ ‫ܥܠܝܗ ܝܨܝܦܘܬܐ‪.‬‬ ‫ܗܢܐ‪ .‬ܚܕܐ ܡܢ܆ ܕܠܐ ܬܡܐܢ ܠܢ ܒܨܠܘܬܐ‪ .‬ܐܠܐ ܕܬܗܘܐ ܠܢ‬ ‫ܐܚܪܬܐ ܕܝܢ ܕܟܕ ܡܨܠܝܢܢ ܙܒܢܬܐ ܘܬܪܬܝܢ ܘܬܠܬ ܡܛܠ ܨܒܘܬܐ ܐܝܕܐ ܕܗܝ ܕܦܐܝܐ‪.‬‬ ‫ܘܠܐ ܡܫܬܡܥܝܢܢ ܠܐ ܢܦܣܘܩ ܣܒܪܐ ܘܬܬܩܛܥ ܠܢ‪ .‬ܐܠܐ ܢܩܢܐ ܡܣܝܒܪܢܘܬܐ‬ ‫̈‬ ‫ܡܬܒܥܝܢ ܠܘܬ ܨܠܘܬܐ‪.‬‬ ‫ܘܢܓܝܪܘܬ ܪܘܚܐ܆ ܟܕ ܡܣܟܝܢܢ ܕܡܫܬܡܥܝܢܢ‪ .‬ܬ̈ܪܬܝܗܝܢ ܓܝܪ‬ ‫ܝܨܝܦܘܬܐ ܐܡܪ ܐܢܐ ܘܡܣܝܒܪܢܘܬܐ‪.‬‬ ‫)‪» (11:5b‬ܘܢܐܙܠ ܠܘܬܗ ܒܦܠܓܘܬ ܠܠܝܐ ܘܢܐܡܪ ܠܗ« ̄ܗ‪ :‬ܒܥܕܢܐ ̇ܗܘ ܕܥܣܩ ܥܠ ̈‬ ‫ܒܢܝ‬ ‫̈‬ ‫ܐܢܫܐ ܕܢܦܢܘܢ ܒܗ ̈ܫܐܠܬܐ ܠܚܒ�ܝܗܘܢ‪.‬‬ ‫)‪» (11:5c‬ܪܚܡܝ܆ ܐܫܐܠܝܢܝ ܬܠܬ ܓ�ܝܨܢ ܠܚܡܐ« ̄ܗ‪ (fol. 65r) :‬ܐܘ ܗܕܐ ܫܐܠܬܐ܆‬ ‫ܐܘ ܐܚܪܬܐ ]ܐܝܕܐ[ ̇‬ ‫ܕܗܝ‪:‬‬ ‫)‪» (11:6‬ܡܛܠ ܕܪܚܡܐ ܐܬܐ ܠܘܬܝ ܡܢ ܐܘܪܚܐ‪ .‬ܘܠܝܬ ܠܝ ܡܕܡ ܕܐܣܝܡ ܠܗ« ̄ܗ‪:‬‬ ‫̇‬ ‫ܕܡܛܠܬܗ ܒܥܐ ܗܘܐ ܠܫܐܠܬܐ ̇ܗܝ‪.‬‬ ‫ܗܕܐ ܗܝ ܥܠܬܐ‬ ‫)‪» (11:7a‬ܗܘ ܪܚܡܗ ܢܥܢܐ ܡܢ ܠܓܘ ܘܢܐܡܪ ܠܗ ܠܐ ܬܗܪܝܢܝ ܕܗܐ ܬܪܥܐ ܐܚܝܕ ܗܘ«‬ ‫̈‬ ‫ܒܐܦܝ ܫܐܠܬܟ‪.‬‬ ‫̄ܗ‪ :‬ܘܥܣܩ ܠܝ ܕܐܩܘܡ ܐܦܬܚܝܘܗܝ‪ .‬ܬܘܒ ܕܝܢ ܬܪܥܐ ܐܚܝܕ ܗܘ‬ ‫)‪̈ » (11:7b‬‬ ‫ܘܒܢܝ ܥܡܝ ܒܥܪܣܐ‪ .‬ܠܐ ܡܫܟܚ ܐܢܐ ܕܐܩܘܡ ܘܐܬܠ ܠܟ« ̄ܗ‪ :‬ܕܕܠܡܐ‬ ‫̈‬ ‫ܢܬܬܥܝܪܘܢ ܡܢ ܫܢܬܗܘܢ܆ ܗܠܝܢ ܥܠܠܬܐ ܐܝܬܝܗܝܢ܆ ܕܡܛܠܬܗܝܢ ܡܬܥܘܟܐ ܫܐܠܬܗ‬ ‫̇‬ ‫ܕܗܘ ܕܫܐܠ‪.‬‬

‫)‪» (11:8‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܐܢ ܡܛܠ ܪܚܡܘܬܗ ‪ 217‬ܠܐ ܢܬܠ ܠܗ܆ ܡܛܠ ܚܨܝܦܘܬܐ‬ ‫ܢܩܘܡ ܘܢܬܠ ܠܗ܆ ܟܡܐ ܕܡܬܒܥܐ ܠܗ« ̄ܗ‪ :‬ܗܟܢܐ ܘܐܦ ܐܢܬܘܢ ܥܒܕܘ ܚܨܝܦܘܬܐ‬ ‫̇‬ ‫̈‬ ‫ܕܡܬܦܢܝܢ ܠܟܘܢ‬ ‫ܒܗ‪ .‬ܥܕܡܐ‬ ‫ܥܠ ܨܠܘܬܐ ܘܩܢܘ ܡܣܝܒܪܢܘܬܐ ܘܢܓܝܪܘܬ ܪܘܚܐ‪.‬‬ ‫̈ܫܐܠܬܟܘܢ ̈ܟܐܢܬܐ ܗܠܝܢ ܕܫܐܠܝܢ ܐܢܬܘܢ ܠܗܝܢ ܡܢ ܐܒܘܟܘܢ ܕܒܫܡܝܐ‪..‬‬ ‫‪218‬‬

‫ܬܘܒ ܕܝܢ ܡܦܫܩܝܢܢ ܠܗܢܐ ܫܪܒܐ ܐܚܪܢܝܐܝܬ܆ ܗܟܢܐ »ܪܚܡܐ« ܩܪܐ ܡܫܝܚܐ‪ .‬ܗܘ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܪܚܡ‪ .‬ܘܐܦ ܠܗܢܘܢ ܕܠܐ ܥܕܟܝܠ ܗܝܡܢܘ ܒܗ‪ .‬ܘܨܗܐ‬ ‫ܠܢܦܫܗ‪ .‬ܡܛܠ ܕܠܟܠܗܘܢ‬ ‫̇‬ ‫ܗܘ ܠܦܘܪܩܢܗܘܢ‪» .‬ܦܠܓܘܬ ܠܠܝܐ« ܕܝܢ ܡܫܡܗ‪ .‬ܠܗܘ ܕܡܫܘܚܪܐܝܬ ܐܬܐ ܠܘܬ‬ ‫ܗܝܡܢܘܬܐ‪» .‬ܬܠܬ ܕܝܢ ܓ�ܝܨܢ« ܡܫܡܗ܆ ܠܗܝܡܢܘܬܐ ܕܒܐܒܐ ܘܒܒܪܐ ܘܒܪܘܚܐ‬ ‫ܩܕܝܫܐ‪ .‬ܬܠܬܐ ̈‬ ‫ܩܢܘܡܐ ̈‬ ‫ܩܕܝܫܐ‪» .‬ܪܚܡܐ« ܕܝܢ ̇ܗܘ ܕܐܬܐ ܥܠܘܗܝ‪ .‬ܡܠܐܟܐ ̇ܗܘ‬ ‫̈‬ ‫̈‬ ‫»ܒܢܝܐ ܕܝܢ ܕܒܥܪܣܐ«‬ ‫ܚܝܝܢ ܘܡܘܒܠ ܠܢ ܒܐܘܪܚܐ ̇ܗܝ ܐܚܪܝܬܐ‪.‬‬ ‫ܕܐܬܐ ܒܫܘܠܡ‬ ‫̈‬ ‫ܐܝܬܝܗܘܢ܆ ̇ܗܢܘܢ ܕܐܬܗܦܟܘ ܘܗܘܘ ܛܠܝܐ ܘܗܝܡܢܘ ܒܠܒܐ ܫܦܝܐ ܠܐܘܢܓܠܝܘܢ܆ ܐܝܟ‬ ‫‪215 This word was crossed out with red ink by a later scribe; however, it fits perfectly‬‬ ‫‪the context and the syntax of the sentence.‬‬ ‫‪̈.‬ܪܚܡܐ ‪216 Due to scribal error, it is written‬‬ ‫‪.‬ܪܚܡܘܬܐ ‪217 The Peshitta text reads:‬‬ ‫‪.‬ܚܨܝܦܘܬܐ ‪218 The Peshitta text reads:‬‬

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‫̈‬ ‫ܛܠܝܐ« ܘܫܪܟܐ‪» .‬ܥܪܣܐ« ܓܝܪ܆‬ ‫ܕܗܘ ܐܡܪ‪» .‬ܕܐܠܐ ܬܬܗܦܟܘܢ ܘܬܗܘܘܢ ܐܝܟ‬ ‫ܠܢܝܚܬܐ ‪ 219‬ܡܫܘܕܥܐ‪ .‬ܗܕܐ ܓܝܪ ܡܫܘܕܥ ܡܪܝܐ ܒܗܕܐ ܦܠܐܬܐ‪ .‬ܡܛܠ ܓܝܪ »ܕܨܒܐ‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܕܟܠܗ‬ ‫ܒܢܝܢܫܐ ܢܫܬܘܙܒܘܢ‪ .‬ܘܠܝܕܥܬܐ ܕܫܪܪܐ ܢܐܬܘܢ‪ «.‬ܘܡܛܠ ܕܗܘܘ‬ ‫ܕܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܚܝܝܗܘܢ ܒܚܛܗܝܗܘܢ ܒܝܬܝܐ ܡܪܓܫܝܢ‪ .‬ܘܠܘܬ ܗܝܡܢܘܬܐ ‪ 220‬ܪܗܛܝܢ܆ ܗܕܐ‬ ‫ܙܒܢܐ‬ ‫̇‬ ‫̈‬ ‫ܐܡܪ ܗܘ ܪܚܡܐ ܐܢܫܐ‪ .‬ܕܟܕ ܐܬܝܢ ܒܦܠܓܘܬ ܠܠܝܐ ܐܘܟܝܬ ܒܫܘܠܡܐ ܕܚܝܝܗܘܢ‪ .‬ܘܢܩܫܝܢ‬ ‫ܒܬܪܥܐ ܕܝܠܝ܆ ܠܘ ܡܛܠ ܟܐܢܘܬܐ‪ .‬ܐܠܐ ܡܛܠ ܚܨܝܦܘܬܐ ܐܥܢܐ ܐܢܘܢ‪ .‬ܘܐܬܠ ܠܗܘܢ‬ ‫ܠܚܡܐ ܕܗܝܡܢܘܬܐ ̇ܗܘ ܕܐܝܬܘܗܝ ܗܝܡܢܘܬܐ ܕܒܬܠܝܬܝܘܬܐ ‪ 221‬ܩܕܝܫܬܐ ܟܕ ܐܦ‬ ‫̈ܡܠܐܟܐ ̇ܗܢܘܢ ܕܐܬܝܢ ܒܫܘܠܡ ̈‬ ‫ܚܝܝܗܘܢ ܘܕܒܪܝܢ ܠܗܘܢ܆ ܚܕܝܢ ܒܦܘܪܩܢܗܘܢ ܐܝܟ ܕܗܘ‬ ‫ܐܡܪ‪» .‬ܕܚܕܝܢ ܒܚܕ ܚܛܝܐ ܕܬܐܒ« ܘܕܫܪܟܐ‪:‬‬ ‫̄‬ ‫)‪» (11:9‬ܐܦ ܐܢܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܫܐܠܘ‪ .‬ܘܢܬܝܗܒ ܠܟܘܢ« ܗ‪ :‬ܗܕܐ ܓܝܪ‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܝ‬ ‫ܘܠܗܝ ܕܐܚ�ܢܐ ܟܕ ܡܢܣܝܢ ܠܗ ܐܬܐ ܡܢ ܫܡܝܐ‪ .‬ܫܐܠܝܢ ܗܘܘ ܠܗ‪.‬‬ ‫ܣܘܢܛܟܣܝܣ‪.‬‬ ‫̇‬ ‫ܕܪܘܚܐ ܛܢܦܬܐ ܡܐ ܕܢܦܩܬ ܡܢ ܒܪܢܫܐ ܘܠܗܝ ܕܫܪܒܬܐ ܗܕܐ ܒܝܫܬܐ ܐܬܐ ܒܥܝܐ܇‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܝ ܕܐܡܪ ܠܘܬ ̈ܫܠܝܚܐ܇ ܠܗܠܝܢ‬ ‫ܘܠܗܝ ܕܠܐ ܐܢܫ ܡܢܗܪ ܫܪܓܐ‪ .‬ܘܣܐܡ ܠܗ ܒܟܣܝܐ܇‬ ‫̇‬ ‫ܟܠܗܝܢ ܦܫܩܢܢ ܐܢܝܢ ܒܐܘܢܓܠܝܘܢ ܗܘ ܕܡܬܝ‪:‬‬ ‫)‪» (11:27‬ܘܟܕ ܗܠܝܢ ܡܡܠܠ ܗܘܐ‪ .‬ܐܪܝܡܬ ܐܢܬܬܐ ܚܕܐ ̇‬ ‫ܩܠܗ ܡܢ ܟܢܫܐ ܘܐܡܪܬ ܠܗ‬ ‫̈‬ ‫̇‬ ‫ܘܠܬܕܝܐ ܕܐܝܢܩܘܟ« ̄ܗ‪ :‬ܗܕܐ ܐܢܬܬܐ܆ ܐܢܫܐܝܬ ܝܗܒܬ‬ ‫ܛܘܒܝܗ ܠܟܪܣܐ ܕܛܥܢܬܟ܆‬ ‫̇‬ ‫ܛܘܒܝܗ ܠܐܢܬܬܐ ܕܝܠܕܐ ܓܒܪܐ ܕܐܝܟ ܗܢܐ‪ .‬ܡܛܠ ܗܕܐ ܫܩܠܗ‬ ‫ܠܗ ܛܘܒܐ‪ .‬ܟܐܡܬ‬ ‫̈‬ ‫ܠܛܘܒܐ ܘܝܗܒܗ ܠܐܝܠܝܢ ܕܢܛܪܝܢ ܦܘܩܕܢܘܗܝ ܕܐܠܗܐ‪ .‬ܟܕ ]ܐܡܪ[ ܗܟܢܐ‪.‬‬ ‫)‪.» (11:38‬ܛܘܒܝܗܘܢ ܠܐܝܠܝܢ ܕܫܡܥܘ ܡܠܬܐ ܕܐܠܗܐ ܘܢܛܪܝܢ ̇‬ ‫ܠܗ« ̄ܗ‪ :‬ܐܢܬܝ ܐܘ‬ ‫ܐܢܬܬܐ )‪ (fol. 65v‬ܝܗܒܬ ܛܘܒܐ‪ .‬ܟܕ ܠܐ ܝܕܥܐ ܐܢܬܝ ܐܝܠܝܢ ܐܢܘܢ ܕܫܘܝܢ ܠܛܘܒܐ܆‬ ‫̇‬ ‫ܘܠܐ ܐܝܠܝܢ ܕܠܐ ܫܘܝܢ‪ .‬ܡܛܠ ̇‬ ‫ܕܨܒܝܢܗ ܐܝܬܘܗܝ܆ ̇ܗܘ ܕܡܬܝܠܕ ܕܐܝܟܢܐ‬ ‫ܕܗܝ ܕܝܠܕܐ܆ ܠܘ‬ ‫̇ܗܘܐ ܘܡܬܕܒܪ‪ .‬ܐܢܐ ܕܝܢ ܝܕܥ ܐܢܐ ܐܝܠܝܢ ܕܫܘܝܢ ܠܛܘܒܐ‪ .‬ܘܒܕܓܘܢ ܐܡܪ ܐܢܐ‬ ‫ܕܛܘܒܝܗܘܢ ܠܐܝܠܝܢ ܕܒܥܝܢ ܗܠܝܢ ܬܪܬܝܢ‪̇ .‬ܗܝ ܐܡܪ ܐܢܐ ܕܫܡܥܝܢ ܝܘܠܦܢܐ ܕܐܠܗܐ‪̇ .‬‬ ‫ܘܗܝ‬ ‫ܕܥܒܕܝܢ ̇ܗܘ ܡܐ ܕܦܩܕ ܠܗܘܢ‪:‬‬ ‫»ܟܕ ܕܝܢ ܡܡܠܠ ‪ 222‬ܒܥܐ ܡܢܗ ܦܪܝܫܐ ܕܢܫܬܪܐ ܒܒܝܬܗ܆ ‪ 223‬ܥܠ‬ ‫)‪(11:37‬‬ ‫ܐܣܬܡܟ ‪̄ «224‬ܗ‪ :‬ܕܡܛܠ ܡܢܐ ܩܪܝܢ ܗܘܘ ܠܗ ܦ�ܝܫܐ܆ ܘܡܛܠ ܡܢܐ ܐܙܠ ܗܘܐ‬ ‫ܠܘܬܗܘܢ܆ ܐܡܝܪ ܠܢ ܒܬܐܘ̈ܪܝܣ ‪̈ 225‬‬ ‫ܥܠܝܬܐ‪.‬‬ ‫)‪̇ » (11:38‬ܗܘ ܦܪܝܫܐ ܟܕ ܚܙܝܗܝ܆ ܐܬܕܡܪ ܕܠܐ ܠܘܩܕܡ ܥܡܕ‪ .‬ܡܢ ܩܕܡ ܫܪܘܬܗ« ̄ܗ‪:‬‬ ‫̇‬ ‫ܕܠܐ ܐܬܬܫܝܓ ‪226‬‬ ‫ܐܝܬܝܗ ̇ܗܝ ܕܠܐ ܥܡܕ‪:‬‬ ‫‪ which does not make any sense in this context. The‬ܠܢܚܬܐ ‪219 The scribe wrote it as‬‬ ‫‪, which is also found in Bar Salibi’s quotation from Moshe Bar‬ܠܢܝܚܬܐ ‪best reading should be‬‬ ‫‪Kepha. Cf. Bar Salibi, 339.‬‬ ‫‪.‬ܗܝܡܢܘ ‪220 Written in an abrieviated way‬‬ ‫‪.‬ܕܒܬܠܝܬ ‪221 Written in an abrieviated way:‬‬ ‫‪.‬ܡܡܠܠ ‪222 The Peshitta reads:‬‬ ‫̄‬ ‫‪.‬ܗ ‪. And it follows the unnecessary particle of‬ܠܘܬܗ ‪223 The Peshitta reads‬‬ ‫‪ which is not in the Peshitta.‬ܘ ‪224 The scribe added‬‬ ‫‪.‬ܒܬܐ̈ܪܘܝܣ ‪225 Due to scribal error, it is written‬‬ ‫‪.‬ܐܬܫܝܓ ‪226 Due to scribal error, it is written‬‬

‫‪397‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (11:39‬ܐܡܪ ܠܗ ܕܝܢ ܝܫܘܥ‪ .‬ܗܫܐ ‪ 227‬ܐܢܬܘܢ ܦ�ܝܫܐ‪ .‬ܒܪܗ ܕܟܣܐ ܘܕܦܝܢܟܐ ܡܕܟܝܢ‬ ‫ܐܢܬܘܢ« ̄ܗ‪ :‬ܗܠܝܢ܆ ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ ܦܫܩܢܢ‪.‬‬

‫‪.‬ܗܟܢܐ‬

‫‪227‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫]ܦܣܘܩܐ ܕܬܠܬܥܣܪ[‬ ‫)‪» (12:13‬ܐܡܪ ܠܗ ܕܝܢ ܐܢܫ ܡܢ ̇ܗܘ ܟܢܫܐ‪ .‬ܡܠܦܢܐ‪ .‬ܐܡܪ ܠܐܚܝ ܦܠܓ ܥܡܝ‬ ‫ܝܪܬܘܬܐ‪̄ «.‬ܗ‪ :‬ܗܢܐ ܕܝܢ ܓܒܪܐ ܐܝܬ ܗܘܐ ܠܗ ܐܚܐ ܘܐܚܘܗܝ ܢܩܝܦ ܗܘܐ ܠܡܪܢ‬ ‫ܒܙܒܢ ܙܒܢ‪ .‬ܘܫܡܥ ܗܘܐ ܡܠܦܢܘܬܗ‪ .‬ܕܥܠ ܕܚܠܬ ܐܠܗܐ‪ .‬ܐܟܙܢܐ ܕܝܘܣܦ ܒܘܠܘܛܐ‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܐܠܐ ܒܙܒܢ ܙܒܢ‬ ‫ܣܓܝܐܐ‪ .‬ܕܠܘ ܟܠܢܐܝܬ ܢܩܝܦܝܢ ܗܘܘ ܠܡܪܢ ܐܝܟ‬ ‫ܘܐܚ�ܢܐ‬ ‫ܢܩܝܦܝܢ ܗܘܘ ܠܗ܆ ܘܫܡܥܝܢ ܝܘܠܦܢܗ‪ .‬ܗܢܐ ܗܟܝܠ ܓܒܪܐ ܐܝܬܘܗܝ ܗܘܐ ܝܥܢܐ‬ ‫ܘܥܠܘܒܐ‪ .‬ܘܐܝܬ ܗܘܐ ܠܗ ܝܪܬܘܬܐ‪ .‬ܒܝܬ ܠܗ ܠܐܚܘܗܝ ̇ܗܘ ܕܢܩܝܦ ܗܘܐ ܠܡܪܢ܆ ܕܠܐ‬ ‫ܥܕܟܝܠ ܡܦܠܓܐ ܗܘܬ ܠܗܘܢ ܒܝܬ ̈‬ ‫ܚܕܕܐ܆ ܘܟܕ ܚܙܝܗܝ ܠܐܚܘܗܝ ܕܢܩܝܦ ܒܙܒܢ ܙܒܢ‬ ‫̈‬ ‫̈‬ ‫ܠܡܫܝܚܐ ܘܫܡܥ ܗܘܐ ܡܢܗ ܕܡܠܦ ܠܬܠܡܝܕܘܗܝ‪ .‬ܕܢܒܣܪܘܢ ܥܠ ܟܣܦܐ ܘܥܠ ܩܢܝܢܐ܆‬ ‫ܩܪܒ ܠܘܬܗ ܘܐܡܪ ܠܗ‪ .‬ܐܡܪ ܠܐܚܝ ܦܠܓ ܥܡܝ ܝܪܬܘܬܐ ܕܐܝܬ ܠܝ ܘܠܗ ܟܕ ܡܣܟܐ‬ ‫ܕܢܫܡܥ ܡܢܗ ܕܐܡܪ ܠܗ ܠܐܚܘܗܝ‪ .‬ܕܐܢܬ ܡܟܝܠ ܕܢܩܦܬ ܠܝ ܘܫܡܥܬ ܠܡܠܦܢܘܬܝ܆ ܙܠ‬ ‫̈‬ ‫̈‬ ‫ܕܐܒܗܝܟ‪ .‬ܘܗܒܝܗܝ ܠܐܚܘܟ ܘܗܟܢܐ‬ ‫ܩܢܝܢܐ‬ ‫ܣܒ ܟܠܗ ܟܣܦܐ ܘܩܢܝܢܐ ܕܡܛܐ ܠܟ ܡܢ‬ ‫ܢܣܒ ܠܟܠܡܕܡ ܕܡܛܐ ܠܗ ܠܗܢܐ‪ .‬ܒܗܕܐ ܗܟܝܠ ܬܪܥܝܬܐ܆ ܩܪܒ ܗܢܐ ܓܒܪܐ ܠܘܬ‬ ‫ܡܪܢ‪:‬‬ ‫)‪» (12:14‬ܝܫܘܥ ܕܝܢ ܐܡܪ ܠܗ܆ ܓܒܪܐ܆ ܡܢܘ ܐܩܝܡܢܝ ܥܠܝܟܘܢ ܕܝܢܐ ܘܡܦܠܓܢܐ« ̄ܗ‪:‬‬ ‫ܡܛܠ ܡܢܐ ܠܐ ܕܢ ܘܦܠܓ ܒܝܢܬܗܘܢ ܝܪܬܘܬܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܡܛܠ ̈ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܡܢ ܠܐ‬ ‫ܥܠܡܢܝܬܐ ܐܬܐ‪ .‬ܐܠܐ ܠܡܦܠܓܘ‬ ‫ܡܛܠ ܕܠܘ ܠܡܦܠܓܘ ܠܝ�ܬܘܬܐ‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܐܝܟ ܕܗܘ ܐܡܪ‪» .‬ܕܐܬܝܬ ܕܐܦܠܓ ܓܒܪܐ ܥܠ ܐܒܘܗܝ« ܘܕܫܪܟܐ‪.‬‬ ‫̈‬ ‫ܠܩܢܝܢܐ ܐ̈ܪܥܢܝܐ‪ .‬ܘܢܣܝܡ ܠܢ ܣܝܡܬܐ ܒܫܡܝܐ‪.‬‬ ‫ܕܬܪܬܝܢ ܓܝܪ܆ ܕܢܠܦ ܐܢܘܢ ܕܢܫܘܛ‬ ‫»ܐܝܟܐ ܕܣܣܐ ܠܐ ܡܚܒܠ« ܘܕܫܪܟܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܕܢܠܦ ܠܢ ܕܢܫܬܐܠ ܡܢ ܫܓܝܫܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܩܢܝܢܐ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ̇‬ ‫̈‬ ‫ܕܠܗܢܘܢ ܕܡܪܟܢܝܢ‬ ‫ܦܠܓܘܬܐ‬ ‫ܕܗܘܝܢ ܡܛܠ‬ ‫ܘܗܪܪܘܬܐ‬ ‫ܨܘ̈ܪܐ ܕܬ̈ܪܥܝܬܗܘܢ‪ .‬ܡܦܠܓ ܠܗܘܢ ܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܘܠܗܢܘܢ ܕܝܥܢܝܢ ܘܥܠܘܒܝܢ ܟܕ‬ ‫ܐܡܪ ܠܗܘܢ »ܕܡܢܘ ܐܩܝܡܢܝ ܥܠܝܟܘܢ ܕܝܢܐ‬ ‫ܬ̈ܪܥܝܬܗܘܢ ܒܐܪܥܐ ܪܫܦܐ‪.‬‬ ‫̈‬ ‫ܐܚܐ‪.‬‬ ‫ܘܡܦܠܓܢܐ‪ «.‬ܕܚܡܫ ܕܝܢ ܬܘܒ܆ ܕܐܠܘ ܕܢ ܟܐܢܐܝܬ ܒܝܢܬܗܘܢ ܕܗܠܝܢ ܬ̈ܪܝܢ‬ ‫ܘܐܡܪ ܠܗܘܢ‪ .‬ܕܣܒ ܐܢܬ ܦܠܓܐ ܘܐܚܘܟ ܦܠܓܐ‪ .‬ܡܦܢܐ ܗܘܐ ̇‬ ‫ܠܗܘ )‪ (fol. 66r‬ܝܥܢܐ‬ ‫ܕܒܥܐ ܕܢܣܒ ܡܢܬܐ ܕܐܚܘܗܝ‪̇ .‬ܗܘ ܡܕܡ ܕܐܡܪ ܗܘܐ ܥܒܪܝܐ ̇ܗܘ ܕܡܣܟܠ ܗܘܐ‬ ‫ܒܚܒܪܗ ܠܛܘܒܢܐ ܡܘܫܐ܆ »ܕܡܢܘ ܐܩܝܡܟ ܥܠܝܢ ܪܝܫܐ ܘܕܝܢܐ‪ «.‬ܘܝܕܝܥܐ ܕܗܟܢ ܐܡܪ‬ ‫ܗܘܐ ܠܗ܆ ܡܛܠ ܕܠܐ ܫܡܥ ܗܘܐ ܡܢܗ ̇ܗܘ ܡܐ ܕܗܢܝ ܠܗ ܕܠܘܬܗ ܚܐܪ ܗܘܐ ܢܝܫܗ‪.‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܫܩܠܗ ܠܡܠܬܐ ܐܝܕܐ ܕܥܬܝܕܐ‬ ‫ܕܠܒܘܬܐ‬ ‫ܠܟܣܝܬܐ‬ ‫ܡܫܝܚܐ ܕܝܢ ܡܛܠ ܕܝܕܥ ܗܘܐ‬ ‫̇‬ ‫ܕܢܐܡܪ ܠܗ܆ ܘܐܬܚܫܚ ̇‬ ‫ܕܢܐܡܪܝܗ‪ .‬ܘܒܕܓܘܢ ܡܛܠ ܕܝܕܥ ܗܘܐ ܕܠܐ‬ ‫ܒܗ ܗܘ ܡܢ ܩܕܡ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܡܩܒܠ ܗܘܐ ܡܢܗ ܕܢܣܒ ܦܠܓܗ ܕܝܪܬܘܬܐ܇ ܒܗܝ ܕܟܠܗ ܨܒܐ ܗܘܐ ܕܢܣܒ ܒܝܕ‬ ‫ܝܥܢܘܬܗ‪ .‬ܘܐܡܪ ܠܗ‪ .‬ܕܡܢܘ ܐܩܝܡܢܝ ܥܠܝܟܘܢ ܕܝܢܐ ܘܡܦܠܓܢܐ‪ .‬ܐܢܓܝܪ ܟܕ‬ ‫̈‬ ‫̇‬ ‫ܐܡܪܘܗ ܠܗܕܐ ܡܠܬܐ ܠܡܘܫܐ܇ »ܕܡܢܘ ܐܩܝܡܟ‬ ‫ܝܗܘܕܝܐ ܠܡܨ̈ܪܝܐ‬ ‫ܡܫܥܒܕܝܢ ܗܘܘ‬ ‫ܥܠܝܢ ܓܒܪܐ‪ .‬ܘܕܝܢܐ‪ «،‬ܚܕ ܟܡܐ ܐܡܪܝܢ ܗܘܘ ܠܗ ܠܡܫܝܚܐ܇ ܟܕ ܠܐ ܐܝܬܝܗܘܢ ܗܘܘ‬ ‫̈‬ ‫ܡܫܥܒܕܐ ܠܐܢܫ‪ .‬ܡܪܢ ܕܝܢ ܟܕ ܡܢ ܗܪܟܐ ܢܣܒ ܥܠܬܐ‪ .‬ܥܒܕ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆‬ ‫̇‬ ‫ܕܡܟܣ ܠܝܥܢܘܬܗ‪ .‬ܕܗܘ ܘܡܚܘܐ ܕܝܕܥ ܠܬܪܥܝܬܗ ܘܠܡܚܫܒܬܗ‪ .‬ܐܚܪܬܐ ܕܝܢ ܕܡܙܗܪ‬ ‫̈‬ ‫̈‬ ‫ܒܐܝܕܝܗܘܢ ܟܕ ܐܡܪ‪ .‬ܗܟܢܐ‪.‬‬ ‫ܠܬܠܡܝܕܘܗܝ ܡܢ ܝܥܢܘܬܐ ܘܠܢ‬ ‫̈‬ ‫̇‬ ‫ܟܠܗ ܝܥܢܘܬܐ« ̄ܗ‪ :‬ܐܝܕܐ ܕܗܝ ܐܢ‬ ‫ܠܬܠܡܝܕܘܗܝ ܐܙܕܗܪ ܡܢ‬ ‫)‪» (12:15a‬ܘܐܡܪ‬ ‫̇‬ ‫̇‬ ‫ܙܥܘܪܬܐ ܘܐܢ ܪܒܬܐ ܘܐܢ ܡܛܠ ܐܝܕܐ ܕܗܝ ܕܗܘܝܐ‪ .‬ܒܗܝ ܓܝܪ ܕܐܡܪ ܟܠܗ܆ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܙܢܝܐ ܕܝܥܢܘܬܐ ܚܒܫ ܐܦ ܛܘܒܢܐ ܦܘܠܘܣ ܗܟܢܐ ܐܡܪ‪» .‬ܐܙܕܗܪ ܡܢ ܥܠܘܒܘܬܐ«‬ ‫̇‬ ‫ܘܕܡܛܠ ܡܢܐ ܦܩܕ ܠܢ ܕܢܙܕܗܪ ܡܢ ܟܠܗ ܝܥܢܘܬܐ‪ .‬ܐܡܪ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܕܢܟܣܐ ܐܝܬ ̈‬ ‫ܘܠܚܝܐ‬ ‫ܚܝܐ« ̄ܗ‪ :‬ܐܢ ܡܢ‬ ‫)‪» (12:15b‬ܡܛܠ ܕܠܐ ܗܘܐ ܒܣܓܝܐܘܬܐ‬

‫‪399‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕܩܢܝܢܐ ܡܬܬܘܣܦܝܢ ܠܟܘܢ ̈‬ ‫̈‬ ‫ܚܝܐ‪.‬‬ ‫ܕܗܢܐ ܥܠܡܐ ܩܪܐ܆ ܗܟܢܐ ܐܡܪ‪ .‬ܕܠܘ ܥܡ ܬܘܣܦܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܩܢܝܢܐ‪ .‬ܐܢܕܝܢ ܠܚܝܐ ܕܥܠܡܐ ܕܥܬܝܕ‪ .‬ܩܪܐ‬ ‫ܢܟܣܐ‬ ‫ܡܕܝܢ ܝܬܝܪܬܐ ̇ܗܝ ܕܬܐܨܦܘܢ ܥܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܚܝܐ‪ .‬ܗܕܐ ܐܡܪ‪ .‬ܕܠܘ ܡܛܠ ܕܡܘܣܦܝܢ ܐܢܬܘܢ ܩܢܝܢܐ ܘܢܟܣܐ ܗܪܟܐ‪ .‬ܡܬܝܗܒܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܟܘܢ ܚܝܐ ܛܘܒܬܢܐ ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܐܠܐ ܡܛܠ ܕܘܒ�ܐ ܛܒܐ ܘܡܝܬ̈ܪܐ‬ ‫ܕܣܥܪܝܢ ܐܢܬܘܢ‪ .‬ܡܕܝܢ ܠܐ ܬܐܨܦܘܢ ̈‬ ‫ܕܢܟܣܐ‪ .‬ܐܠܐ ̇‬ ‫ܕܗܘ ܡܐ ܕܡܩܢܐ ܠܟܘܢ ̈‬ ‫ܚܝܐ‬ ‫̈‬ ‫ܛܘܒܬܢܐ‪.‬‬ ‫̇ܗܢܘܢ‬ ‫)‪» (12:16‬ܘܐܡܪ ܡܬܠܐ ܠܘܬܗܘܢ‪ .‬ܓܒܪܐ ܚܕ ܥܬܝܪܐ ܐܥܠܬ ܠܗ ܐܪܥܗ ̈‬ ‫ܥܠܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܢܟܣܐ܇ ܐܝܬ‬ ‫ܣܓܝܐܬܐ« ̄ܗ‪ :‬ܠܗܢܐ ܡܬܠܐ ܐܡܪܗ‪ .‬ܕܢܚܘܐ ܕܠܘ ܥܡ ܝܪܬܘܬܐ‬ ‫̈‬ ‫ܝܬܝܪܘܬܐ ܕܚܝܐ ܐܝܟ ܕܐܡܪ‪ :‬ܬܘܒ ܕܝܢ ܐܡܪܗ ܠܗܢܐ ܡܬܠܐ܇ ܡܛܠ ܐܝܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܫܢܝܐ‬ ‫ܘܕܥܠܠܬܐ‪ .‬ܘܠܢܘܓܪܐ‬ ‫ܕܢܟܣܐ‬ ‫ܝܥܢܐ‪ .‬ܘܥܒܕܝܢ ܝܨܝܦܘܬܐ ܥܠ ܟܘܢܫܐ‬ ‫ܕܐܝܬܝܗܘܢ‬ ‫̈‬ ‫ܨܒܝܢ ܕܢܚܡܠܘܢ ܠܗܘܢ‪ .‬ܟܕ ܠܐ ܡܬܚܫܒܝܢ ܠܫܘܠܡܐ ܕܚܝܝܗܘܢ ܡܛܠ ܚܣܝܪܘܬ ܪܥܝܢܗܘܢ‪.‬‬ ‫)‪» (12:16‬ܓܒܪܐ ܚܕ ܥܬܝܪܐ‪ .‬ܐܥܠܬ ܠܗ ܐܪܥܗ ̈‬ ‫ܥܠܠܬܐ ̈ܣܓܝܐܬܐ« ̄ܗ‪ :‬ܒܗܢܐ‬ ‫ܥܬܝܪܐ܆ ܠܟܠܗܘܢ ܕܕܡܝܢ ܠܗ ܫܩܠ‪̈ .‬‬ ‫̈‬ ‫̈‬ ‫ܕܩܢܝܢܐ ܘܕܢܟܣܐ‬ ‫ܥܠܠܬܐ ̈ܣܓܝܐܬܐ‪ .‬ܠܫܦܝܥܘܬܐ‬ ‫ܘܕܡ�ܗܛܐ‪ .‬ܩܪܐ‪:‬‬ ‫)‪» (12:17a‬ܘܡܬܚܫܒ ܗܘܐ ܒܢܦܫܗ ܘܐܡܪ« ̄ܗ‪ :‬ܚܘܫܒܐ ܕܒܢܦܫܗ ܐܡܪ‪ .‬ܥܠ ̇ܗܝ‬ ‫ܕܒܡܪܢܝܬܐ ܘܒܥܘܬܐ ‪ 228‬ܐܡܝܢܐܝܬ ܢܬܝܦܝܢ ܥܬܝ�ܐ ܕܐܝܟ ܗܠܝܢ‪ .‬ܠܡܟܢܫܘ ̈‬ ‫ܥܠܠܬܐ‬ ‫̈‬ ‫ܘܢܟܣܐ‪.‬‬ ‫)‪» (12:17b‬ܡܢܐ ܐܥܒܕ ܕܠܝܬ ܠܝ ܐܝܟܐ ܕܐܚܡܘܠ ̈‬ ‫ܥܠܠܬܝ« ̄ܗ‪ :‬ܡܬܐܠܨ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܕܩܢܝܢܐ ܝܬܝܪ ܡܢ ܕܡܬܐܠܨ ܡܢ ܚܣܝܪܘܬܐ‪.‬‬ ‫ܕܥܠܠܬܐ‬ ‫ܝܬܝܪܘܬܐ‬ ‫)‪» (12:18a‬ܘܐܡܪ ܗܕܐ ܐܥܒܕ‪ .‬ܐܣܬܘܪ ܒܝܬ ̈ܩܦܣܝ‪ .‬ܘܐܒܢܐ ܘܐܘܪܒ ܐܢܘܢ« ̄ܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܩܕܡܝܐ ܕܒܢܐ ܗܘܐ‪.‬‬ ‫ܩܦܣܐ ܕܝܬܝܪ ܪܘܝܚܝܢ ܗܘܘ ܡܢ‬ ‫ܠܒܝܬ‬ ‫̈‬ ‫ܘܛܒܬܝ« ̄ܗ‪ :‬ܒܥܐ ܕܢܬܒܣܡ‬ ‫)‪» (12:18b‬ܘܐܚܡܘܠ )‪ (fol. 66v‬ܬܡܢ܆ ܟܠܗ ܥܒܘܪܝ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܦܩܢ܇ ܒ` ܠܐ ܚܐܪ ܠܗܝ ܕܥܬܝܕܐ܇ ܓ`܇‬ ‫ܣܓܝܐܬܐ‬ ‫ܕܠܡܕܝܢܬܐ‬ ‫ܒܠܚܘܕܘܗܝ ܒܗܠܝܢ‬ ‫̈‬ ‫̄‬ ‫ܠܐ ܬܠܐ ܥܝܢܘܗܝ ܠܘܬ ܐܠܗܐ܆ ܕ`܇ ܠܐ ܡܫܘܐ ܕܢܩܢܐ ܣܝܡܬܐ ܕܠܥܠ܇ ܗ‪:‬܇ ܠܐ ܡܪܚܡ‬ ‫ܡܣܟܢܐ ̇ܗܝ ܕܝܬܝܪ ܡܢ ܟܠ ܡܥܕܪܐ ܗܘܬ ܠܗ܇ ܘ`܇ ܘܡܬܚܡ ܗܘ ܠܗ܆ ܕܢܚܐ ̈‬ ‫̈‬ ‫ܫܢܝܐ‬ ‫ܥܠ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܫܢܝܐ‬ ‫ܕܣܝܡܢ‬ ‫ܣܓܝܐܬܐ‬ ‫ܛܒܬܐ‬ ‫)‪» (12:19a‬ܘܐܡܪ ܠܢܦܫܗ ܢܦܫܝ܆ ܐܝܬ ܠܟܝ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܒܐܝܕܘܗܝ ܣܝܡܐ ܗܘܬ ܗܝ ܕܢܚܐ ܫܢܝܐ ܣܓܝܐܬܐ‪ .‬ܐܘ‬ ‫ܣܓܝܐܬܐ« ̄ܗ‪ :‬ܐܝܟ ̇ܗܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܬܝܪܐ ܕܬܒܢܐ ܒܝܬ ܩܦܣܐ ܘܬܪܘܚ ܐܝܬ ܠܟ ܘܫܠܝܛ ܐܢܬ‪ .‬ܕܬܚܐ ܫܢܝܐ ܣܓܝܐܬܐ‬ ‫ܡܢ ܐܝܟܐ ܝܕܥ ܐܢܬ‪ .‬ܡܢ ܐܝܟܐ ܫܩܠܬ ܪܗܒܘܢܐ ܕܗܕܐ‪ .‬ܚܘܐ ܠܢ‪:‬‬ ‫)‪» (12:19b‬ܐܬܬܢܝܚܝ‪ .‬ܐܟܘܠ ܐܫܬܝ ܐܬܒܣܡܝ« ̄ܗ‪ :‬ܗܕܐ܆ ܫܠܝܛ ܐܢܬ ܕܬܐܡܪ‬ ‫ܠܢܦܫܟ‪ .‬ܐܠܐ‪̇ :‬ܗܝ ̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܬܚܐ܆ ܠܘ ܒܫܘܠܛܢܟ ܣܝܡܐ‪:‬‬ ‫ܕܫܢܝܐ‬ ‫)‪» (12:20a‬ܐܡܪ ܕܝܢ ܐܠܗܐ‪ .‬ܚܣܝܪ ܪܥܝܢܐ« ̄ܗ‪ :‬ܚܣܝܪ ܪܥܝܢܐ ܕܝܢ ܩܪܝܗܝ܆ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܘܡܫܬܡܠܝܢ‪̇ .‬ܗܝ ܓܝܪ ܕܐܡܪ‬ ‫ܢܦܩܢ‬ ‫ܕܦܣܩ ܘܚܪܩ ܥܠ ܐܝܠܝܢ ܕܠܐ ܝܕܥ ܗܘܐ ܕܐܝܟܢܐ‬ ‫̇‬ ‫̈‬ ‫ܠܗ ܐܠܗܐ܇ ܠܘ ܒܡܠܬܐ ܢܦܘܩܬܐ ܐܡܪ ܠܗ‪ .‬ܐܠܐ ܪܡܙ ܒܗܝ ܕܐܡܪ ܠܗ܆ ܕܥܠ ܚܝܝܢ‬ ‫‪ which perfectly‬ܒܥܩܬܐ ‪Bar Salibi, who quotes the same sentence, read this word as‬‬ ‫‪fits the context. Cf. Bar Salibi, 341.‬‬ ‫‪228‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪400‬‬

‫ܐܠܗܐ ܫܠܝܛ ܗܘ ܒܠܚܘܕܘܗܝ ܕܝܢ ܝܕܥ ܙܒܢ ܩܨܢ‪:‬‬ ‫̄‬ ‫)‪» (12:20b‬ܒܗܢܐ ܠܠܝܐ ܢܦܫܟ ܕܒܪܝܢ ̇‬ ‫ܠܗ ܡܢܟ« ܗ‪ :‬ܝܕܝܥܐ ܕܝܢ ܡܕܝܢ ܕܠܐ ܗܘܐ‬ ‫̈‬ ‫ܕܢܟܣܐ ܐܝܬ ̈‬ ‫ܚܝܐ ܐܝܟ ܕܐܡܪ ܡܪܢ‪ .‬ܠܠܝܐ ܓܝܪ ܩܪܐ ܠܚܘܫܒܐ ܚܫܘܟܐ‬ ‫ܒܝܬܝܪܘܬܐ‬ ‫̈‬ ‫ܟܝܬ ܘܥܡܘܛܐ ܐܝܟܢܐ ܕܡܬܚܫܒ ܗܘܐ ܕܢܪܘܚ ܒܝܬ ܩܦܣܘܗܝ‪ .‬ܘܕܢܚܡܘܠ ܒܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܕܢܐܟܘܠ ܘܢܫܬܐ ܘܢܬܒܣܡ ܘܕܫܪܟܐ‪̇ .‬‬ ‫̈‬ ‫ܒܗܝ ܓܝܪ ܕܐܡܪ‬ ‫ܠܫܢܝܐ‬ ‫ܥܠܠܬܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫»ܕܢܦܫܟ ܬܒܥܝܢ ܠܗ ܡܢܟ« ܡܚܘܐ ܕܙܒܢܝܢ ܣܓܝܐܢ ܡܕܪܟ ܫܘܠܡܐ ܕܥܬܝ�ܐ‪ .‬ܟܕ ܠܐ‬ ‫ܒܗܝ ܬܘܒ ܕܐܡܪ »ܕܬܒܥܝܢ ̇‬ ‫̇‬ ‫ܠܗ ܠܢܦܫܟ« ܘܠܘ‬ ‫ܣܠܩ ܥܠ ܒܠܗܘܢ ܘܠܐ ܡܣܟܝܢ ܠܗ‪.‬‬ ‫̈‬ ‫ܕܫܩܠܝܢ ̇‬ ‫̈‬ ‫ܠܗ ܚܘܝ ܕܒܬܒܥܬܐ ܘܒܩܛܝܪܐ ܩܫܝܐ ܡܦܩܝܢ ܡܠܐܟܐ ܠܢܦܫܬܐ ܕܥܬܝ�ܐ‬ ‫ܕܕܐܝܟ ܗܢܐ ܡܢ ܦܓ�ܝܗܘܢ܆ ܟܕ ܡܛܐ ܡܘܬܗܘܢ‪:‬‬ ‫̈‬ ‫ܢܗܘܝܢ« ̄ܗ‪ :‬ܡܟܝܠ ܡܢܟ ̈‬ ‫ܦܝܫܢ܆ ܐܝܟ ܕܐܡܪ ܕܘܝܕ‪.‬‬ ‫)‪» (12:20c‬ܘܗܠܝܢ ܕܛܝܒܬ ܠܡܢ‬ ‫»ܕܠܐ ܢܣܒ ܡܕܡ ܒܡܘܬܗ‪«:‬‬

‫)‪» (12:21‬ܗܟܢ ܗܘ ܡܢ ܕܣܐܡ ܠܗ ̈‬ ‫ܣܝܡܬܐ ܘܒܐܠܗܐ ܠܐ ܥܬܝܪ« ̄ܗ‪ :‬ܟܠ ܕܡܟܢܫ‬ ‫̈‬ ‫ܟܣܦܐ ܕܢܥܬܪ‪ .‬ܟܕ ܒܐܝܠܝܢ ܕܫܦ�ܢ ܠܐܠܗܐ ܕܐܝܬܝܗܝܢ ܙܕܩܬܐ ܘܡܪܚܡܢܘܬܐ ܕܥܠ‬ ‫̈‬ ‫ܣܢܝܩܐ ܠܐ ܥܬܝܪ‪ .‬ܐܝܟ ܗܢܐ ܫܘܠܡܐ ̇ܗܘܐ ܠܗ܆ ܕܡܬܚܛܦ ܡܢܫܠܝ ܒܡܘܬܐ ܘܦܝܫܝܢ‬ ‫̈‬ ‫̈‬ ‫ܡܢܗ ̈‬ ‫ܠܩܢܝܢܘܗܝ ܥܡܗ ܐܙܠܝܢ‪.‬‬ ‫ܚܛܗܘܗܝ ܕܒܗܘܢ ܟܢܫ‬ ‫ܩܢܝܢܘܗܝ܆ ܟܕ‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ‪ .‬ܡܛܠ ܗܢܐ ܠܟܘܢ ܐܡܪ ܐܢܐ‪ .‬ܠܐ ܬܐܨܦܘܢ ܠܢܦܫܟܘܢ‬ ‫)‪» (12:22‬ܘܐܡܪ‬ ‫ܡܢܐ ܬܐܟܠܘܢ« ̄ܗ‪ :‬ܗܕܐ ܕܝܢ‪ .‬ܣܘܢܛܟܣܝܣ ܡܦܫܩܐ ܠܢ ̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬

‫̈‬ ‫ܬܠܡܝܕܐ ܠܚܘܕ ܩܪܐ ܓܙܪܐ‬ ‫)‪» (12:32a‬ܠܐ ܬܕܚܠ ܓܙܪܐ ܙܥܘܪܐ« ̄ܗ‪ :‬ܠܘ ܠܬܪܥܣܪ‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ‬ ‫ܕܐܢܫܝܢ ܐܣܒܪܘ‪ .‬ܐܠܐ ܠܟܠܗܘܢ‬ ‫ܙܥܘܪܐ‪ .‬ܐܝܟ‬ ‫ܠܫܠܝܚܐ ܒܠܚܘܕ ܝܗܒܗ̇‬ ‫ܕܐܡܪ‪» .‬ܕܨܒܐ ܐܒܘܟܘܢ ܕܢܬܠ ܠܟܘܢ ܡܠܟܘܬܐ‪ «.‬ܟܕ ܠܘ ̈‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ[ ‪ 229‬ܫܡܗ‬ ‫ܡܗܝܡܢܐ‪] .‬ܡܕܝܢ ܠܟܠܗܘܢ‬ ‫ܠܡܠܟܘܬܐ ܕܐܠܗܐ‪ .‬ܐܠܐ ܘܠܟܠܗܘܢ‬ ‫̈‬ ‫ܓܙܪܐ‪ .‬ܘܙܥܘܪܐ ܩܪܝܗܝ܆ ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܟܕ ܒܢܝܢܫܐ ܡܬܦܚܡܝܢ ܥܡ‬ ‫̈ܡܠܐܟܐ܆ ܙܥܘ̈ܪܐ ܡܫܬܟܚܝܢ‪̈ .‬ܡܠܐܟܐ ܡܢ ܐܬܡܬܠܘ‪ .‬ܒܬܫܥܝܢ ܘܬܫܥܐ ܥ�ܒܐ ܕܠܐ‬ ‫̈‬ ‫]ܒܢܝܢܫܐ ܕܝܢ ܒܚܕ ܥܪܒܐ ܕܛܥܐ‪ 230 [.‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܒܫܘܪܝܐ ܕܣܒܪܬܐ܆‬ ‫ܛܥܘ‬ ‫̈‬ ‫ܫܝܛܝܢ ܗܘܘ ܐܦ ܡܣܟܢܝܢ ܗܘܘ ܡܗܝܡܢܐ‪:‬‬ ‫)‪» (12:32b‬ܕܨܒܐ ܐܒܘܟܘܢ ܕܢܬܠ ܠܟܘܢ ܡܠܟܘܬܐ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܠܐ ܬܕܚܠܘܢ‬ ‫ܕܙܥܘܪܝܢ ܐܢܬܘܢ܆ ܡܛܠ ܕܐܠܗܐ ]ܐܥܬܪܟܘܢ[ )‪ (fol. 67r‬ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪.‬‬ ‫̇‬ ‫ܒܗ ܚܠܦ ܗܝܡܢܘܬܟܘܢ‪ .‬ܘܚܠܦ ̇ܗܝ ܕܓܒܝܬܘܢ ܠܟܘܢ‬ ‫ܕܡܬܒܣܡܝܢ ܐܢܬܘܢ‬ ‫̈‬ ‫ܠܡܣܟܢܐ ܒܪܘܚ܆ ܕܕܝܠܗܘܢ ܗܝ‬ ‫ܕܒܡܣܟܢܘܬܐ ܬܚܘܢ ܡܛܠܬܗ‪ .‬ܐܝܟ ̇ܗܝ »ܕܛܘܒܝܗܘܢ‬ ‫ܡܠܟܘܬܐ ܕܫܡܝܐ‪«.‬‬ ‫̈‬ ‫)‪» (12:33a‬ܙܒܢܘ ܩܢܝܢܟܘܢ ܘܗܒܘ ̈‬ ‫ܠܡܗܝܡܢܐ ܓܘܢܐܝܬ ܐܡܪ܆ ܐܘ‬ ‫ܙܕܩܬܐ« ̄ܗ‪ :‬ܐܘ‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ ܐܝܟܢܐ ܕܢܣܬܪܩܘܢ ܘܢܣܬܦܩܘܢ ܠܡܟܪܙܘ ܣܒܪܬܐ‪:‬‬ ‫ܟܝܣܐ ܕܠܐ ܒܠܝܢ« ̄ܗ‪ :‬ܗܢܐ ܫܪܒܐ ܡܦܫܩ ܠܢ ̇‬ ‫)‪» (12:33b‬ܥܒܕܘ ܠܟܘܢ ̈‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬ ‫‪229 This phrase was written in the margin; it fits perfectly the syntax of the sentence and‬‬ ‫‪its meaning.‬‬ ‫‪230 This phrase was written down in the margin; it fits perfectly the context and the‬‬ ‫‪original text.‬‬

‫‪401‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܠܡܣܟܢܐ ̈‬ ‫ܟܝܣܐ ܕܠܐ ܒܠܝܢ‪.‬‬ ‫ܚܙܐ ܐܢܬ ܐܝܟܢܐ ܩܪܐ ܐܢܘܢ‬ ‫̈‬ ‫ܠܡܣܟܢܐ܆ ܣܝܡܬܗ ܠܐ ܒܠܝܐ ܘܒܫܡܝܐ ܣܝܡܐ‪:‬‬ ‫̈‬ ‫ܚܨܝܟܘܢ ܘܡܢܗܪܝܢ ܫ�ܓܝܟܘܢ« ܗܢܘ ܠܘ ܥܠ ܐܣܪ ̈ܚܨܐ‬ ‫)‪» (12:35‬ܢܗܘܘܢ ܐܣܝܪܝܢ‬ ‫̇‬ ‫ܦܓ�ܢܝܐ ܐܡܪ܆ ܐܠܐ ܥܠ ̈‬ ‫̈‬ ‫ܢܦܫܢܝܐ‪ .‬ܗܘ ܕܐܣܝܪܝܢ ܚܨܘܗܝ‪ .‬ܚܕܐ ܡܢ ܬ̈ܪܬܝܢ ܡܘܕܥ܆ ]ܐܘ‬ ‫ܰ‬ ‫ܡܛܝܒ‪ .‬ܗܟܢܐ ܘܐܦ‬ ‫ܕܠܘܬ ܦܘܠܚܢܐ ܕܡܕܡ ܡܚܦܛ[ ‪ 231‬ܐܘ ܠܘܬ ܚܙܘܩܝܐ ܕܠܕܘܟܬܐ‬ ‫̈‬ ‫ܐܢܬܘܢ܆ ܗܘܘ ̈ܚܦܝܛܐ ܠܘܬ ܦܘܠܚܢܐ ܕܡܝܬ̈ܪܬܐ ܘܗܘܘ ܡܛܝܒܐ ܕܢܦܩܝܢ ܐܢܬܘܢ‬ ‫ܠܐܘܪܥܐ ܕܝܠܝ ܒܡܐܬܝܬܝ ܬܪܝܢܝܬܐ ܘܚܙܩܝܢ ܐܢܬܘܢ ܠܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܐܟܙܢܐ ̈‬ ‫ܕܒܢܝ‬ ‫ܐܝܣܪܝܠ ܕܟܕ ܐܟܠܝܢ ܗܘܘ ܠܦܨܚܐ ܒܡܨܪܝܢ ܘܢܚܙܩܘܢ ܠܘܬ ܐܪܥܐ ܕܡܘܠܟܢܐ ܡܛܝܒܝܢ‬ ‫̈‬ ‫ܗܘܘ‪ ..‬ܬܘܒ ܕܝܢ ܒܐܣܪ ̈ܚܨܐ‪ .‬ܗܕܐ ܡܫܘܕܥ‪ .‬ܪܓܬܐ ܗܟܝܠ܆ ̈‬ ‫ܘܒܟܣܣܬܐ‬ ‫ܒܚܨܐ‬ ‫ܘ ̈‬ ‫ܒܟܘܠܝܬܐ ܣܝܡܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܠܐ ܬܗܘܐ ܪܓܬܐ ܕܝܠܟܘܢ ܫܪܝܐ ܘܪܦܝܐ‬ ‫ܐܘܣܪܘܢܗ ܒܢܟܦܘܬܐ ܘܒܩܕܝܫܘܬܐ‪ .‬ܗܟܘܬ ܕܝܢ ܘܫ�ܓܐ ܗܪܟܐ܆ ܠܘ ̇‬ ‫̇‬ ‫ܠܗܢܘܢ‬ ‫ܒܚܛܝܬܐ܇‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܓܘܫܡܢܝܐ ܩܪܐ܆ ܐܠܐ ܠܗܘܢܐ ܡܫܡܗ܆ ܒܗܝ ܕܐܡܪ »ܕܢܗܘܘܢ ܡܢܗܪܝܢ ܫ�ܓܝܟܘܢ܆«‬ ‫̇‬ ‫̈‬ ‫ܗܕܐ ܐܘܕܥ ܕܢܗܘܘܢ ܥܝܪܝܢ ܗܘܢܝܟܘܢ ܘܡܢܗܪܝܢ ܒܟܠܗ ܕܚܠܬ ܐܠܗܐ‪ .‬ܐܢ ܕܗܝܡܢܘܬܐ‬ ‫ܫܪܝܪܬܐ܆ ܘܐܢ ܕܕܘܒ�ܐ ܕܩܕܝܫܘܬܐ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ »ܕܐܬܬܥܝܪ ܕܡܟܐ‬ ‫ܘܩܘܡ ܠܟ ܡܢ ܒܝܬ ̈ܡܝܬܐ܆ ܘܢܢܗܪ ܠܟ ܡܫܝܚܐ‪ «.‬ܘܐܦ ܢܒܝܐ ܕܘܝܕ ܐܡܪ »ܡܪܝ ܐܠܗܝ‬ ‫̈‬ ‫ܥܝܢܝ ܕܠܐ ܐܕܡܟ ܠܡܘܬܐ« ܘܫܪܟܐ‪:‬‬ ‫ܢܢܗܪ ܚܫܘܟܝ‪» «.‬ܘܐܢܗܪ‬ ‫ܨܠܘ ܥܠܝ ̈‬ ‫ܐܚܝ ܕܢܘܣܟܬܐ ܡܚܝܠܬܐ ܗܘܬ ܗܕܐ‪ .‬ܘܝܨܦܬ ܘܩܒܠܬ‬ ‫̈‬ ‫ܠܗܢܐ ܟܬܒܐ ܒܬܠܬܐ ܟܬܒܐ‪ .‬ܐܝܟ ܕܐܡܪ ܡܪܢ ܕܥܠ ܦܘܡ‬ ‫̈‬ ‫ܣܗܕܝܢ ܬܩܘܡ ܟܠ ܡܠܐ‪ .‬ܘܗܫܐ ̈‬ ‫ܐܚܝ ܨܠܘ ܥܠ ܕܣܪܛ‪.‬‬ ‫ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܟܬܒܐ ܩܒܠܬܘܗܝ ܡܢ ܓܠܛܐ ܥܕܟܝܠ ܠܐ ܐܬܚܪܪܘ‪.‬‬ ‫ܐܢ ܒܥܣܪܐ‬ ‫ܘܐܝܢܐ ܕܡܢܗ ܢܟܬܘܒ ܠܐ ܢܬܬܟܠ ܥܠܘܗܝ‬ ‫ܐܣܪ ̈ܚܨܐ ܒܬ̈ܪܝܢ ̈‬ ‫ܙܢܝܐ ܡܬܐܡܪ‪ :‬ܦܓܪܢܝܐ ܘܢܦܫܢܝܐ‪.‬‬ ‫ܡܕܝܢ ̇ܗܘ ܕܝܗܒ ܗܘ‬

‫ܗܟܘܬ ܘܫ�ܓܐ ܒܬ̈ܪܝܢ ̈‬ ‫ܙܢܝܐ‪ :‬ܓܘܫܡܢܝܐ ܘܪܘܚܢܝܐ‪.‬‬ ‫ܗܪܟܐ ܕܝܢ ܠܐܣܪ ̈ܚܨܐ ̈‬ ‫ܢܦܫܢܝܐ ܫܩܠ܆ ܘܠܫ�ܓܐ ̈ܪܘܚܢܝܐ‪.‬‬ ‫̈‬ ‫ܠܐܢܫܐ ܐܝܠܝܢ ܕܡܣܟܝܢ ܠܡܪܗܘܢ« ̄ܗ‪ :‬ܕܡܛܝܒܝܢ ܠܗ ܟܠܡܕܡ‬ ‫)‪» (12:36a‬ܘܗܘܘ ܕܡܝܢ‬ ‫ܕܪܚܡ‪.‬‬ ‫)‪» (12:36b‬ܕܐܡܬܝ ܢܦܢܐ ܡܢ ܒܝܬ ܡܫܬܘܬܐ« ̄ܗ‪ :‬ܒܝܬ ܡܫܬܘܬܐ ܗܟܝܠ܆‬ ‫ܡܐܬܝܬܐ ܕܝܠܗ ܬܪܝܢܝܬܐ ܩܪܐ‪.‬‬ ‫)‪» (12:36c‬ܕܡܚܕܐ ܕܐܬܐ ܘܢܩܫ܆ ܢܦܬܚܘܢ ܠܗ« ‪̄ 232‬ܗ‪ :‬ܕܡܩܒܠܝܢ܆ ܒܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫]ܐܝܬܝܗ ̇ܗܝ[ ܕܢܦܬܚܘܢ ܠܗ‪.‬‬ ‫ܕܒܗ‬ ‫ܘܒܗܝܡܢܘܬܐ ܫܪܝܪܬܐ‬ ‫̈‬ ‫ܠܥܒܕܐ ̇ܗܢܘܢ܆ ܐܝܠܝܢ ܕܢܐܬܐ ܡܪܗܘܢ ܘܢܫܟܚ )‪ (fol. 67v‬ܐܢܘܢ‬ ‫)‪» (12:37a‬ܛܘܒܝܗܘܢ‬ ‫ܟܕ ܥܝܪܝܢ« ܗܢܘ ܕܪܚܝܩܝܢ ܡܢ ܫܢܬܐ ܕܚܛܝܬܐ ܘܥܝܪܝܢ ܒܦܘܠܚܢܐ ܕܡܝܬܪܘܬܐ‪.‬‬ ‫)‪» (12:37b‬ܐܡܝܢ ܐܡܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ« ̄ܗ‪ :‬ܫܪܪܐ ܫܪܪܐ ܐܡܪ ܐܢܐ ܠܟܘܢ‪:‬‬ ‫‪This phrase was written in the margin.‬‬ ‫‪Most likely, due to scribal error, the wording of the verse is different than that of‬‬ ‫‪the Peshitta.‬‬ ‫‪231‬‬ ‫‪232‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (12:37c‬ܕܢܐܣܘܪ ̈ܚܨܘܗܝ ܘܢܣܡܟ ܐܢܘܢ« ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪.‬‬ ‫)‪» (12:37d‬ܘܢܥܒܪ ܢܫܡܫ ܐܢܘܢ« ̄ܗ‪ :‬ܒܬܫܡܫܬܗ ܕܠܗܘܢ܆ ܬ̈ܪܬܝܢ ܫܘܕܥ‪ .‬ܚܕܐ ܡܢ܆‬ ‫ܐܝܩܪܐ ܕܡܫܟܢ ܠܗܘܢ‪̇ .‬ܗܢܘܢ ܓܝܪ ܕܡܬܝܩܪܝܢ ܡܫܬܡܫܝܢ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܕܡܣܬܡܟܝܢ‬ ‫ܒܡܠܟܘܬܐ܆ ܕܠܐ ܥܡܠܐ ܘܕܠܐ ܠܐܘܬܐ‪̇ .‬ܗܘ ܓܝܪ ܕܡܫܬܡܫ܆ ܠܐ ܥܡܠ ܘܠܐ ܠܐܐ‪:‬‬ ‫̈‬ ‫ܠܥܒܕܐ‬ ‫)‪» (12:38‬ܘܐܢ ܡܛܪܬܐ ܕܬ̈ܪܬܝܢ ܐܘ ܕܬܠܬ ܢܐܬܐ ܘܢܫܟܚ ܗܟܢܐ‪ .‬ܛܘܒܝܗܘܢ‬ ‫̈‬ ‫ܒܗܝ ܕܐܟܙܢܐ ̇‬ ‫ܠܩܘܡܬܐ ܩܪܐ‪̇ .‬‬ ‫ܕܗܢܘܢ ܕܝܬܒܝܢ ܥܠ‬ ‫̇ܗܢܘܢ« ̄ܗ‪ :‬ܙܕܩ ܠܡܕܥ ܕܡܛ�ܬܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܕܡܕܝܢܬܐ ܘܢܛܪܝܢ܇ ܘܗܠܝܢ ܕܪܥܝܢ ܥܢܐ ܘܢܛܪܝܢ ܠܗ‪ .‬ܠܬܠܬ ܡܛ�ܬܐ ܡܦܠܓܝܢ ܠܗ‬ ‫ܫܘ̈ܪܐ‬ ‫̇‬ ‫̈‬ ‫ܠܠܝܐ‪ .‬ܟܕ ܟܠ ܚܕܐ ܡܛܪܬܐ ܥܒܕܝܢ ܠܗ ܐܪܒܥ ܫܥܝܢ‪ .‬ܐܘ ܠܐܪܒܥ ܡܛ�ܬܐ ܡܦܠܓܝܢ‬ ‫̈‬ ‫ܠܠܠܝܐ‪ .‬ܟܕ ܟܠ ܚܕܐ ܡܛܪܬܐ ܥܒܕܝܢ ̇‬ ‫ܫܥܐ܇ ܘܡܢܗܘܢ ܢܛܪܝܢ ܡܛܪܬܐ‬ ‫ܠܗ ܬܠܬ‬ ‫ܩܕܡܝܬܐ ܡܢܗܘܢ ܓܝܪ ܬܪܝܢܝܬܐ ܡܢܗܘܢ ܕܝܢ ܬܠܝܬܝܬܐ ܘܕܫܪܟܐ‪ .‬ܗܟܢܐ ܐܦ ܠܘܬ‬ ‫ܟܝܢܐ ܕܝܠܢ‪ .‬ܬܠܬ ܐܝܬܝܗܝܢ ̈‬ ‫ܩܘܡܬܐ ܛܠܝܘܬܐ ܐܡܪ ܐܢܐ ܘܥܠܝܡܘܬܐ ܘܣܝܒܘܬܐ‪.‬‬ ‫ܘܛܠܝܘܬܐ ܡܢ܆ ̇ܗܝ ܕ ̇‬ ‫̈‬ ‫ܒܗ ܐܝܬܝܢ ܛܠܝܐ܇ ܕܠܐ ܥܕܟܝܠ ܐܝܬ ܠܢ ܡܫܡܠܝܘܬܐ ܓܒܪܢܝܬܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܒܗ ܐܝܬܝܢ‬ ‫ܡܫܡܠܝܐ‪ .‬ܣܝܒܘܬܐ ܕܝܢ܆ ̇ܗܝ‬ ‫ܕܒܗ ܐܝܬܝܢ ܓܒ�ܐ‬ ‫ܥܠܝܡܘܬܐ ܓܝܪ ̇ܗܝ‬ ‫̇‬ ‫̈‬ ‫ܣܒܐ‪ .‬ܡܢ ܩܘܡܬܐ ܗܟܝܠ ܕܛܠܝܘܬܐ܇ ܕܐܝܬܝܗ ܡܢ ܡܘܠܕܐ ܘܥܕܡܐ ܠܐܪܒܥܣ�ܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܢܝܢ܆ ܠܐ ܡܬܬܒܥܝܢܢ ܚܛܗܐ‪ .‬ܡܛܠ ܕܥܕܟܝܠ ܛܠܝܐ ܐܝܬܝܢ‪ .‬ܘܠܐ ܡܫܪܪ ܡܕܥܢ‬ ‫̇‬ ‫ܘܚܘܫܒܢ‪ .‬ܐܠܐ ܡܢ ܩܘܡܬܐ ܕܥܠܝܡܘܬܐ ܘܕܣܝܒܘܬܐ܆ ܡܬܬܒܥܝܢܢ ‪̈ 233‬ܚܛܗܐ‪ .‬ܒܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܛܒܬܐ ܡܢ ̈‬ ‫̈‬ ‫ܒܝܫܬܐ܇ ܚܝܒܝܢ‬ ‫ܡܫܡܠܝܐ ܡܢ ܟܕܘ܇ ܘܦܪܫܘ‬ ‫ܘܣܒܐ܆ ܡܛܠ ܕܗܘܘ‬ ‫ܕܥܠܝܡܐ‬ ‫̈‬ ‫̈‬ ‫ܐܢܘܢ ܕܢܫܬܡܥܘܢ ܠܦܘܩܕܢܐ ܐܠܗܝܐ܆ ܘܢܚܘܢ ܚܣܝܐܝܬ ܘܩܕܝܫܐܝܬ‪ .‬ܡܕܝܢ ܡܛ�ܬܐ܆‬ ‫̈‬ ‫ܠܩܘܡܬܐ ܩܪܐ‪ .‬ܘܐܡܪ ܗܟܢܐ‪:‬‬ ‫)‪» (12:38‬ܘܐܢ ܒܡܛܪܬܐ ܕܬ̈ܪܬܝܢ ܐܘ ܕܬܠܬ ܢܐܬܐ ܘܢܫܟܚ ܗܟܢܐ܇ ܛܘܒܝܗܘܢ‬ ‫̈‬ ‫ܠܥܒܕܐ ̇ܗܢܘܢ« ̄ܗ‪ :‬ܡܛܠ ܕܝܕܥ ܠܡܚܝܠܘܬܐ ܕܟܝܢܢ‪ .‬ܘܠܡܫܬܪܥܢܘܬܗ ܕܠܘܬ ܚܛܝܬܐ܆‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܒܛܝܒܘܬܗ ܠܐ ܥܗܕܗ ܠܡܛܪܬܐ ܩܕܡܝܬܐ ܕܐܝܬܝܗ ܩܘܡܬܐ ܕܛܠܝܘܬܐ܇ ܒܗܝ ܕܠܐ‬ ‫̇‬ ‫ܡܢܗ ̈ܚܛܗܐ܆ ܐܠܐ ܐܡܪ ܡܛܪܬܐ ܬܪܝܢܝܬܐ ‪ 234‬ܘܬܠܝܬܝܬܐ‪ .‬ܕܐܝܬܝܗܝܢ‬ ‫ܬܒܥ‬ ‫̈‬ ‫̈‬ ‫ܩܘܡܬܐ ̇ܗܝ ܕܥܠܝܡܘܬܐ‪ .‬ܘܕܣܝܒܘܬܐ‪ .‬ܘܗܕܐ ܐܡܪ ܕܥܠܝܡܐ ܘܣܒܐ܇ ܐܢ ܦܠܚܝܢ‬ ‫̇‬ ‫̈‬ ‫ܛܠܝܐ‬ ‫ܒܟܠܗ ܕܚܠܬ ܐܠܗܐ܆ ܡܫܬܘܝܢ ܠܛܒܬܐ ܕܠܥܠܡ‪ .‬ܟܕ ܐܦ‬ ‫ܡܝܬ̈ܪܬܐ܇ ܡܬܢܗܪܝܢ‬ ‫̈‬ ‫̇‬ ‫ܡܫܡܠܝܐ܆ ܥܡܗܘܢ ܗܘ ܡܫܬܘܝܢ‪ .‬ܒܗܝ ܕܐܨܛܒܥܘ ܒܥܡܕܐ ܩܕܝܫܐ܆ ܘܢ ܓܕܫ‬ ‫ܠܐ‬ ‫̈‬ ‫ܘܦܕܘ܇ ܦܘܕܝܗܘܢ ܠܐ ܡܬܚܫܒ ܠܗܘܢ܆ ܡܛܠ ܠܐ ܡܫܡܠܝܘܬܗܘܢ ܕܒܝܕ ܩܘܡܬܐ‪..‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܢܢ ̇‬ ‫ܠܙܒܢܐ ܩܪܐ‪ .‬ܟܕ‬ ‫ܠܗ ܠܡܛܪܬܐ‪ .‬ܗܟܢܐ ܡܛ�ܬܐ‬ ‫̇‬ ‫̇‬ ‫ܡܛܪܬܐ ܡܢ ܩܕܡܝܬܐ ܡܫܡܗ܆ ܠܙܒܢܐ ܗܘ ܕܡܢ ܐܕܡ ܘܥܕܡܐ ܠܙܒܢܐ ܗܘ‬ ‫ܕܡܬܒܪܢܫܢܘܬܗ‪ .‬ܡܛܪܬܐ ܓܝܪ ܬܪܝܢܝܬܐ‪ .‬ܠܙܒܢܐ ̇ܗܘ ܕܡܢ ܡܬܒܪܢܫܢܘܬܗ ܘܥܕܡܐ‬ ‫ܠܣܘܠܩܗ ܕܠܫܡܝܐ‪ .‬ܬܠܝܬܝܬܐ ܕܝܢ܆ ܠܙܒܢܐ ̇ܗܘ ܕܡܢ ܣܘܠܩܗ ܘܥܕܡܐ ܠܫܘܠܡܗ‬ ‫ܕܥܠܡܐ‪ .‬ܐܘܟܝܬ ܡܐܬܝܬܗ ܬܪܝܢܝܬܐ‪] .‬ܠܠܝܐ[ )‪ (fol. 68r‬ܩܪܐ ܠܥܠܡܐ ܗܢܐ‪.‬‬ ‫ܐܝܡܡܐ ܕܝܢ ̇‬ ‫ܠܗܘ ܕܥܬܝܕ‪:‬‬ ‫̈‬ ‫ܒܢܝܢܫܐ‬ ‫)‪» (12:38‬ܘܗܕܐ ܐܡܪ܇ ܘܐܢ ܒܡܛܪܬܐ ܕܬܪܬܝܢ ܐܘ ܕܬܠܬ ܢܐܬܐ« ̄ܗ‪:‬‬ ‫̇ܗܢܘܢ ܕܗܘܘ ܒܙܒܢܐ ܕܡܢ ܡܘܠܕܗ ܕܡܫܝܚܐ ܕܒܒܣܪ ܘܥܕܡܐ ܠܣܘܠܩܗ܆ ̇‬ ‫ܘܗܢܘܢ ܬܘܒ‬ ‫ܕܗܘܘ ܒܙܒܢܐ ܕܣܘܠܩܗ ܘܥܕܡܐ ܕܫܠܡ ܥܠܡܐ܇ ܐܢ ܦܠܚܝܢ ܡܝܬ̈ܪܬܐ‪ .‬ܘܡܢܗܪܝܢ ܒܟܠܗ̇‬ ‫̈‬ ‫ܠܛܒܬܐ ܕܠܥܠܡ ܡܫܬܘܝܢ‪ .‬ܗܢܝܢ ܕܡܫܬܘܝܢ ܠܗܝܢ ̈ܟܐܢܐ‬ ‫ܕܚܠܬ ܐܠܗܐ܆ ܠܗܝܢ ܟܕ ܠܗܝܢ‬ ‫‪.‬ܡܬܒܥܝܢܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܕܒ ‪Expressed as:‬‬

‫‪233‬‬ ‫‪234‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܘܙܕܝܩܐ ܕܗܘܘ ܒܙܒܢܐ ܕܡܢ ܐܕܡ ܘܥܕܡܐ ܠܙܒܢܐ ܕܡܬܒܣܪܢܘܬܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ‬ ‫̈‬ ‫»ܕܣܓܝܐܐ ܢܐܬܘܢ ܡܢ ܡܕܢܚܐ ܘܡܢ ܡܥܪܒܐ ܘܢܣܬܡܟܘܢ ܥܡ ܐܒܪܗܡ‬ ‫̇ܗܝ ܕܐܡܪ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܘܐܝܣܚܩ ܘܝܥܩܘܒ‪ .‬ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪ «.‬ܘܡܢ ܗܝ ܕܟܕ ܐܬܪܫܝܘ ܦܥܠܐ ܐܚ�ܢܐ‬ ‫ܕܡܛܠ ܡܢܐ ܒܛܠܘ ܘܠܐ ܐܙܠܘ ܠܟܪܡܐ܆ ܐܡܪܘ »ܕܠܐ ܐܢܫ ܐܓܪܢ‪ «.‬ܟܕ ܡܘܕܥܝܢ‬ ‫ܒܗܕܐ‪ .‬ܕܐܠܘ ܗܘܘ ܘܒܙܒܢܐ ̇ܗܘ ܕܡܢ ܩܕܡ ܡܐܬܝܬܗ܆ ܦܠܚܝܢ ܗܘܘ ܒܟܪܡܐ ܕܙܕܝܩܘܬܐ‬ ‫ܟܝܬ ܘܩܕܝܫܘܬܐ‪:‬‬

‫)‪» (12:39a‬ܗܕܐ ܕܝܢ ܕܥܘ‪ .‬ܕܐܠܘ ܝܕܥ ܗܘܐ ܡܪܐ ܒܝܬܐ ܒܐܝܕܐ ܡܛܪܬܐ ܐܬܐ‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܘ ܕܣܒܪܝܢ‬ ‫ܘܠܗܝ ܕܡܢܘ ܟܝ ܐܝܬܘܗܝ ܪܒܝܬܐ ܘܚܟܝܡܐ܇‬ ‫ܓܢܒܐ« ̄ܗ‪ :‬ܠܗܢܐ ܫܪܒܐ‪.‬‬ ‫̇‬ ‫ܐܢܬܘܢ ܕܫܝܢܐ ܐܬܝܬ ܕܐܪܡܐ ܒܐܪܥܐ‪ .‬ܘܠܗܘ ܕܐܡܪ‪ .‬ܕܡܐ ܕܚܙܝܬܘܢ ܥܢܢܐ ܕܕܢܚܐ‬ ‫̇‬ ‫ܘܠܗܘ ܕܡܐ ܕܐܙܠ ܐܢܬ ܥܡ ܒܥܠ ܕܝܢܟ ܠܘܬ ܐܪܟܘܢܐ܆ ܡܦܫܩܝܢ ܠܢ‬ ‫ܡܢ ܡܥܪܒܐ܆‬ ‫̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫]ܦܣܘܩܐ ܕܬܠܬܥܣܪ[‬ ‫̇‬ ‫)‪̇ » 235 (13:1–3‬‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܐܡܪܘ ܠܗ ܥܠ ܓܠܝܠܝܐ ܗܢܘܢ ܕܦܝܠܛܘܣ‬ ‫ܒܗܘ ܕܝܢ ܙܒܢܐ ܐܬܘ‬ ‫ܕܒܚܝܗܘܢ‪ .‬ܘܥܢܐ ܝܫܘܥ ܘܐܡܪ ܠܗܘܢ܆ ܣܒܪܝܢ ܐܢܬܘܢ܆ ̇‬ ‫̈‬ ‫ܕܗܢܘܢ‬ ‫ܚܠܛ ܕܡܗܘܢ ܥܡ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܚܛܝܝܢ ܗܘܘ ܝܬܝܪ ܡܢ ܟܠܗܘܢ ܓܠܝܠܝܐ ܕܗܟܢܐ ܗܘܐ ܐܢܘܢ܆ ܠܐ ܐܡܪ ܐܢܐ‬ ‫ܓܠܝܠܝܐ‬ ‫̇‬ ‫̇‬ ‫ܠܟܘܢ ܕܝܢ‪ .‬ܕܐܦ ܟܠܗܘܢ ܐܠܐ ܬܬܘܒܘܢ܆ ܗܟܢܐ ܬܐܒܕܘܢ‪ .‬ܐܘ ܗܢܘܢ ܬܡܢܬܥܣܪ‬ ‫̈‬ ‫ܕܚܛܝܝܢ ܗܘܘ ܝܬܝܪ ܡܢ‬ ‫ܕܢܦܠ ܥܠܝܗܘܢ ܡܓܕܠܐ ܒܫܝܠܘܚܐ ܘܩܛܠ ܐܢܘܢ܆ ܣܒܪܝܢ ܐܢܬܘܢ‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܐ ܕܥܡܪܝܢ ܒܐܘܪܫܠܡ܆ ܐܠܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܝܢ܆ ܕܐܢ ܠܐ‬ ‫ܒܢܝ‬ ‫ܟܠܗܘܢ‬ ‫̄‬ ‫ܬܬܘܒܘܢ ܟܠܗܘܢ ܐܟܘܬܗܘܢ ܬܐܒܕܘܢ« ܗ‪ :‬ܙܕܩ ܠܡܕܥ ܕܗܪܘܕܣ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܡܠܟܐ ܘܫܠܝܛܐ ܥܠ ܐܬܪܐ ܕܓܠܝܠܐ‪ .‬ܦܝܠܛܘܣ ܐܝܬܘܗܝ ܗܘܐ ܕܝܢܐ ܥܠ ܐܬܪܐ ܕܝܗܘܕ‪.‬‬ ‫ܘܒܥܠܕܒܒܘܬܐ ܐܝܬ ܗܘܐ ܒܝܢܬܗܘܢ܆ ̇ܗܝ ܕܐܫܬܪܝܬ ܒܡܨܥܝܘܬܗ ܕܡܫܝܚܐ܆ ܒܝܘܡܐ‬ ‫̇‬ ‫ܕܒܗܘ ܝܘܡܐ ܠܡ ܗܘܘ ̈ܪܚܡܐ ܦܝܠܛܘܣ‬ ‫ܕܕܝܢܗ ܘܕܚܫܗ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܠܘܩܐ‪.‬‬ ‫ܘܗܪܘܕܣ ܥܡ ̈‬ ‫̈‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܡܛܠ ܗܕܐ ܥܠܬܐ ܗܘܬ ܗܘܬ ܒܥܠܕܒܒܘܬܐ‬ ‫ܚܕܕܐ‪.‬‬ ‫ܒܝܢܬܗܘܢ܆ ̇‬ ‫ܒܗܝ ܕܟܕ ܫܡܥ ܦܝܠܛܘܣ ܕܩܛܠܗ ܗܝܪܕܘܣ ܠܝܘܚܢܢ ܡܥܡܕܢܐ ܕܠܐ ܣܟܠܘܬܐ‬ ‫ܫܕܪ ܚܪܒܗ ܠܣܡܟܗ ܕܗܪܕܘܣ ܐܟܡܢ ܕܡܛܠ ܡܢܐ ܩܛܠܗ ܠܝܘܚܢܢ܆ ܟܕ ܠܗ ܕܐܝܬܘܗܝ‬ ‫ܕܝܢܐ ܠܐ ܐܘܕܥ ܒܗܕܐ‪ .‬ܐܚ�ܢܐ ܕܝܢ܆ ܡܛܠ ̈‬ ‫ܥܠܠܬܐ ܐܚ�ܢܝܬܐ ܐܡܪܝܢ ܕܗܘܬ‬ ‫ܒܥܠܕܒܒܘܬܐ ܒܝܢܬܗܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܥܡܪܝܢ ܗܘܘ ܒܐܬܪܐ ܕܓܠܝܠܐ‪ .‬ܘܒܚܕ ܡܢ ܝܘܡܝܢ‪ .‬ܟܕ ܡܕܒܚܝܢ‬ ‫ܐܢܫܝܢ ܡܢ‬ ‫̈‬ ‫ܕܒܚܐ܆ ܫܕܪ ܦܝܠܛܘܣ ܕܝܢܐ ܘܩܛܠ ܐܢܘܢ܆ ܘܚܠܛ ܠܕܡܗܘܢ܆ ܥܡ ܕܡܐ‬ ‫ܗܘܘ ܬܡܢ‬ ‫̈‬ ‫̈‬ ‫ܕܕܒܚܝܗܘܢ܆ ܠܐܢܫܝܢ ܡܢ ܐܡܪܘ܆ ܡܛܠ ܕܐܝܬ ܗܘܐ ܒܝܬ ܦܝܠܛܘܣ ܠܗܪܘܕܣ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܒܥܠܕܒܒܘܬܐ ܥܠ ܗܝ ܕܫܕܪ ܩܛܠܘ ܐܢܘܢ ܠܗܢܘܢ ܕܝܗܘܕܝܐ ܕܕܒܚܘ ܕܒܚܐ )‪(fol. 68v‬‬ ‫̈‬ ‫ܒܝܗܘܕܝܐ‬ ‫ܒܐܬܪܐ ܕܓܠܝܠܐ‪ .‬ܗܘ ܡܐ ܠܡ ܕܠܐ ܐܫܟܚ ܕܢܥܒܕܝܘܗܝ ܒܗܪܘܕܣ‪ .‬ܥܒܕܗ‬ ‫̇ܗܢܘܢ ܕܥܡܪܝܢ ܗܘܘ ܒܫܘܠܛܢܗ‪.‬‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ ܟܠܝܢ ܗܘܘ ܘܡܬܚܡܝܢ ܡܢ ܫܘܠܛܢܐ ܕ̈ܪܗܘܡܝܐ‪ .‬ܕܠܐ‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‬ ‫̈‬ ‫ܕܒܚܐ ܣܟ‪ .‬ܘܡܛܠ ܕܥܒܪܘ ܥܠ ܟܠܝܢܐ ܘܦܘܩܕܢܐ ]ܕ̈ܪܗܘܡܝܐ[ ‪ .236‬ܥܠ ̇ܗܝ ܫܕܪ‬ ‫ܢܕܒܚܘܢ‬ ‫ܦܝܠܛܘܣ ܘܩܛܠ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܒܐܬܪܐ ܕܓܠܝܠܐ܆ ܠܘ ܡܢ ̇ܗܢܘܢ‬ ‫ܕܒܚܐ ܕܕܒܚܘ‬ ‫ܐܢܫܝܢ ܬܘܒ ܐܡܪܝܢ܆ ܕܗܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܕܒܚܐ ܫ�ܒܝܐ‪237 .‬‬ ‫ܕܒܚܐ ܕܡܬܚܡܝܢ ܗܘܘ ܕܒܐܘܪܫܠܡ ܒܠܚܘܕ ܐܝܬܝܗܘܢ ܗܘܘ܆ ܐܠܐ‬ ‫̇‬ ‫̈‬ ‫ܐܝܟ ܕܒܚܐ ܗܢܘܢ ܕܟܬܝܒ ܒܫܡܘܐܝܠ ܡܛܠܬܗܘܢ‪.‬‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ܇ ܘܐܦ ܟܗܢܘܬܗܘܢ‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‪ .‬ܕܡܛܠ ܕܒܛܝܠܐ ܗܘܬ ܡܠܟܘܬܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܒܐܬܪܐ ܕܓܠܝܠܐ܆ ܘܠܘ‬ ‫ܗܘܝ܆ ܥܠ ̇ܗܝ ܕܒܚܘ ̇ܗܢܘܢ‬ ‫ܐܙܝܠܢ‬ ‫ܘܡܝܩܪܘܬܗܘܢ‬ ‫̇‬ ‫ܒܐܘܪܫܠܡ ܐܝܟ ܕܦܩܕ ܗܘܐ ܢܡܘܣܐ‪ .‬ܟܠ ܐܝܟܢ ܕܗܘ ܓܝܪ ܕܐܝܬ ܠܗ ܠܗܕܐ܆ ܫܕܪ‬ ‫̇‬ ‫̈‬ ‫ܕܐܝܬܝܗ ܗܘܬ‬ ‫ܕܕܒܚܝܗܘܢ‪ .‬ܘܡܛܠ‬ ‫ܦܝܠܛܘܣ ܘܩܛܠ ܐܢܘܢ܆ ܘܚܠܛ ܠܕܡܗܘܢ ܥܡ ܕܡܐ‬ ‫̈‬ ‫ܗܕܐ ܨܒܘܬܐ ܕܚܝܠܬܐ ܘܕܡܠܝܐ ܚܪܡܘܬܐ ܣܓܝܐܬܐ܆ ܘܕܒܬܘܗܬܐ ܡܢ ܒܢܝܢܫܐ‬ ‫ܡܬܬܢܝܐ ܗܘܬ ܘܡܫܬܡܥܐ ܗܘܬ‪:‬‬ ‫̈‬ ‫‪ (Chapter 67,‬ܩܦܠܐܘܢ ̄‬ ‫ܣܙ ܡܛܠ ܓܠܝܠܝܐ ‪A note in the margin classifies this passage as‬‬ ‫‪On the Galileans).‬‬ ‫‪236 Written above the line.‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܫܪ ܳ‬ ‫‪.‬ܫܪ ܳ‬ ‫ܝܒܐ ‪237 Written as‬‬ ‫ܝܫܐ ‪or‬‬ ‫‪235‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܐܢܫܝܢ ܡܢ‬ ‫ܥܠܝܗ ܢܟܝܠܐܝܬ܇ ܐܟܡܐ‬ ‫ܝܗܘܕܝܐ ܠܘܬ ܡܪܢ܆ ܘܐܡܪܘ ܠܗ‬ ‫ܐܢܫܝܢ ܡܢ‬ ‫ܐܬܘ‬ ‫̈‬ ‫‪238‬‬ ‫ܡܦܫܩܢܐ ܐܡܪܘ‪ .‬ܟܕ ܡܣܟܝܢ ܕܐܢ ܡܢ ܘܡܦܢܐ ܠܗܘܢ‪ .‬ܕܛܒܐܝܬ ܥܒܕ ܦܝܠܛܘܣ‬ ‫ܕܩܛܠ ܐܢܘܢ‪ .‬ܢܩܛܪܓܘܢܝܗܝ ܘܢܐܡܪܘܢ ܕܠܘܩܒܠ ܢܡܘܣܐ ܩܐܡ‪̇ .‬‬ ‫ܒܗܝ ܕܙܕܩ ܕܢܬܩܛܠܘܢ‬ ‫̈‬ ‫ܕܒܚܐ ܠܐܠܗܐ‪ .‬ܐܢܕܝܢ ܡܦܢܐ ܕܒܝܫܐܝܬ ܐܬܩܛܠܘ܆ ܢܐܟܠܘܢ ܩ�ܨܘܗܝ‬ ‫ܐܝܠܝܢ ܕܡܕܒܚܝܢ‬ ‫ܩܕܡ ܦܝܠܛܘܣ‪ .‬ܘܕܠܘܩܒܠ ܡܠܟܘܬܐ ܘܫܘܠܛܢܐ ܕ̈ܪܘܡܝܐ ܩܐܡ‪ .‬ܡܪܢ ܕܝܢ ܐܚܪܢܝܐܝܬ ܦܢܝ‬ ‫ܠܗܘܢ܆ ܘܠܘ ܐܟܡܐ ܕܪܚܡܝܢ ܘܪܓܬܗܘܢ‪ .‬ܟܠ ܐܝܟܢ ܕܗܘ ܓܝܪ ܕܐܝܬ ̇‬ ‫ܠܗ ܠܗܕܐ‪ :‬ܕܐܢ‬ ‫̇‬ ‫̇‬ ‫ܫܩܠܗ ܠܗܕܐ ܨܒܘܬܐ ܕܚܝܠܬܐ܇ ܘܠܗܝ‬ ‫ܢܟܝܠܐܝܬ ܐܡܪܘ ܠܗ ܘܐܢ ܦܫܝܛܐܝܬ‪ .‬ܡܪܢ ܟܕ‬ ‫ܐܚܪܬܐ ܙܝܥܬܐ‪ :‬ܕܗܘܬ ܒܗ ̇‬ ‫ܒܗܘ ܙܒܢܐ܇ ܡܓܕܠܐ ܐܡܪ ܐܢܐ ]ܕܒܢܐ ܗܘܐ[ ‪239‬‬ ‫̈‬ ‫ܒܫܝܠܘܚܐ ܕܢܦܠ ܡܢܫܠܝ ܥܠ ܬܡܢܬܥܣܪ ܓܒ�ܐ ܘܩܛܠ ܐܢܘܢ܆ ܠܗܠܝܢ ܬܪܬܝܢ ܨܒܘܬܐ‬ ‫̈‬ ‫ܕܚܝܠܬܐ ܟܕ ܫܩܠ ܐܢܝܢ܆ ܐܩܦ ܐ ̈‬ ‫̈‬ ‫ܕܫܡܘܥܐ ܟܕ ܐܡܪ‪.‬‬ ‫ܢܝܢ ܠܡܠܬܗ܆ ܐܝܟ ܕܠܝܘܬܪܢܐ‬ ‫̇‬ ‫̈‬ ‫‪240‬‬ ‫ܕܠܐ ܬܣܒܪܘܢ ܕܡܛܠ ܕܚܛܝܝܢ ܗܘܘ ܗܢܘܢ ]ܝܬܝܪ[ ܡܢ ܟܠܗܘܢ ܓܠܝܠܝܐ ܐܬܩܛܠܘ‪.‬‬ ‫̈‬ ‫ܘܐܦܠܐ ܡܛܠ ܕܚܛܝܝܢ ܗܘܘ ܗܠܝܢ ܕܝܬܝܪ ܡܢ ܟܠܗܘܢ‬ ‫]ܒܢܝܢܫܐ[ ‪ 241‬ܕܥܡܪܝܢ ܗܘܘ‬ ‫̈‬ ‫ܒܐܘܪܫܠܡ‪ .‬ܢܦܠ ܥܠܝܗܘܢ ܡܓܕܠܐ ܘܩܛܠ ܐܢܘܢ ܐܠܐ ܗܠܝܢ ܐܝܬܝܗܝܢ܆ ܬܚܘܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܣܟܠܘܬܗܘܢ‪ .‬ܐܦ ܐܢܬܘܢ ܕܝܢ ܐܢ ܠܐ‬ ‫ܒܢܝܢܫܐ ܡܛܠ‬ ‫ܕܡܣܡ ܒܪܝܫܐ ܕܡܩܒܠܝܢ‬ ‫ܡܫܬܚܠܦܝܢ ܐܢܬܘܢ‪ .‬ܟܕ ܬܝܒܝܢ ܐܢܬܘܢ ܡܢ ܒܝܫܬܐ ܠܘܬ ܛܒܬܐ ܘܡܗܝܡܢܝܢ ܐܢܬܘܢ‬ ‫ܒܝ܆ ܡܣܡ ܒܪܝܫܐ ܕܐܒܕܢܐ ܡܬܬܝܬܐ ܥܠܝܟܘܢ ܐܟܘܬܗܘܢ܆ ܘܝܬܝܪ ܡܢܗܘܢ ܘܐܦܢ ܠܘ‬ ‫ܙܢܗ ܕܐܒܕܢܐ ܐܟܘܬܗܘܢ ܘܠܐ ‪ 242‬ܐܡܪ ܐܢܐ ܡܦܘܠܬܐ ܕܡܓܕܠܐ‪ .‬ܐܠܐ ܐܒܕܢܐ‬ ‫ܡܬܬܝܬܐ ܥܠܝܟܘܢ ܐܟܘܬܗܘܢ‪ .‬ܘܠܬܚܘܝܬܐ ]ܕܐܢ[ ܠܐ ܬܝܒܝܢ ܘܡܫܬܚܠܦܝܢ ܡܢ‬ ‫ܒܝܫܬܐ ܠܘܬ ܛܒܬܐ܇ ܡܬܬܝܬܐ ܥܠܝܗܘܢ ܐܒܕܢܐ‪ (fol. 69r) :‬ܡܝܬܐ ܡܬܠܐ ܕܬܬܐ ܟܕ‬ ‫ܐܡܪ‪:‬‬ ‫)‪» 243 (13:6–7a‬ܬܬܐ ܐܝܬ ܗܘܐ ܠܐܢܫ ܕܢܨܝܒܐ ܒܟܪܡܗ‪ .‬ܘܐܬܐ ܒܥܐ ̇‬ ‫ܒܗ ܦܐ̈ܪܐ‪.‬‬ ‫ܘܠܐ ܐܫܟܚ‪ .‬ܘܐܡܪ ܠܦܠܚܐ‪ .‬ܗܐ ܬܠܬ ̈ܫܢܝܢ ܐܬܐ ܐܢܐ ܒܥܐ ܐܢܐ ܦܐ̈ܪܐ ܒܬܬܐ‬ ‫ܗܕܐ‪ .‬ܘܠܐ ܡܫܟܚ ܐܢܐ« ̄ܗ‪ :‬ܬܬܐ ܡܢ܆ ܠܟܢܘܫܬܐ ܕܐܝܣ�ܠܝܐ ܡܫܡܗ‪ .‬ܐܦ ܓܝܪ‬ ‫̈‬ ‫̈‬ ‫ܘܒܫܒܫܬܐ ܘܒ�ܝܬܐ ܘܒܥܒܐ‪ .‬ܐܢܫ ܓܝܪ ܠܐܠܗܐ ܩܪܐ‬ ‫ܒܟܬܒܐ ܐܬܡܬܠܬ ܒܓܦܬܐ‬ ‫̈‬ ‫̈‬ ‫ܒܕܘܟܝܬܐ ܗܟܝܠ ܣܓܝܐܬܐ ܐܬܩܪܝ ܐܠܗܐ ܓܒܪܐ ܘܣܒܐ܇ ܘܒܩ�ܝܬܐ ܐܚ�ܢܝܬܐ‪.‬‬ ‫ܟܪܡܗ ܕܝܢ܆ ܠܐܪܥܐ ܕܡܘܠܟܢܐ ܡܟܢܐ‪ .‬ܦܐ̈ܪܐ ܕܝܢ ܐܝܬܝܗܘܢ܆ ܙܕܝܩܘܬܐ ܘܕܝܢܐ‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ ܢܦܠܚܘܢ ܦܘܠܚܢܐ‬ ‫ܘܩܘܫܬܐ‪ .‬ܦܠܚܐ ܕܝܢ܆ ܢܡܘܣܐ ̇ܗܘ ܕܐܬܝܗܒ ܠܗܘܢ‪ .‬ܕܒܝܕ‬ ‫ܐܠܗܝܐ‪..‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܦܠܚܐ ܐܝܬܘܗܝ܆ ܡܝܟܐܝܠ ܡܠܐܟܐ ܗܘ ܕܡܕܒܪ ܗܘܐ ܠܥܡܐ‪ .‬ܗܢܐ ܗܟܝܠ‬ ‫̈‬ ‫ܒܚܕܕܐ ܟܕ ܢܦܩܘ ܡܢ ܡܨܪܝܢ‪..‬‬ ‫ܡܠܐܟܐ‪ .‬ܩܡ ܒܝܬ ܠܗܘܢ ܘܠܡܨ̈ܪܝܐ܆ ܘܠܐ ܚܠܛܘ‬ ‫ܬܘܒ ܗܘ ܩܡ ]ܥܠ ܓܢܒ[ ‪ 244‬ܙܟܪܝܐ ܘܡܬܟܫܦ ܗܘܐ ]ܠܗ[ ‪ 245‬ܚܠܦ ܐܘܪܫܠܡ‪ .‬ܬܘܒ‬ ‫ܦܠܚܐ‪ .‬ܒܪ ܐܝܬܘܗܝ‪ .‬ܐܡܪ ܓܝܪ »ܐܢܐ ܐܢܐ ܓܦܬܐ‪» «.‬ܘܗܐ ܢܦܩ ܙܪܘܥܐ ܠܡܙܪܥ‪«.‬‬ ‫‪ and a later scribe scratched it out.‬ܕܐܢ ܡܢ ‪It follows the unnecessary‬‬ ‫‪This phrase is added in the margin.‬‬ ‫‪240 Written in the margin.‬‬ ‫‪241 Written in the margin.‬‬ ‫‪.‬ܩܠܐ ‪242 Due to scribal error, it is written as‬‬ ‫‪ (Chapter 68).‬ܩܦܠܐܘܢ ̄‬ ‫ܣܚ ‪243 A note in the margin classifies this passage as‬‬ ‫‪244 Written above the line.‬‬ ‫‪245 Written above the line.‬‬ ‫‪238‬‬ ‫‪239‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܫܢܝܐ ܩܪܐ‪ .‬ܠܬܠܬܐ ̈‬ ‫ܬܠܬ ܕܝܢ ̈‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܘܬ ܕܠܐ ܦܐ̈ܪܐ ܕܙܕܝܩܘܬܐ ܗܝ‬ ‫ܙܒܢܐ ܕܒܗܘܢ‬ ‫̈‬ ‫ܘܒܢܘܗܝ‪.‬‬ ‫ܟܢܘܫܬܐ‪ .‬ܙܒܢܐ ܡܢ ܩܕܡܝܐ‪̇ .‬ܗܘ ܕܒܗ ܐܝܬܘܗܝ ܗܘܐ ܡܘܫܐ ܘܐܗܪܘܢ‬ ‫̈‬ ‫ܘܕܝܢܐ‪ .‬ܬܠܝܬܝܐ ܕܝܢ܆ ܗܘ ܕܒܗ ܗܘܘ‬ ‫ܬܪܝܢܐ ܓܝܪ܆ ̇ܗܘ ܕܒܗ ܐܝܬܘܗܝ ܝܫܘܥ ܒܪ ܢܘܢ‬ ‫̈‬ ‫ܟܠܗܘܢ ̈‬ ‫ܢܒܝܐ ܥܕܡܐ ܠܝܘܚܢܢ ܡܥܡܕܢܐ‪ .‬ܠܗܠܝܢ ܗܟܝܠ ܬܠܬܐ ܙܒܢܐ‪ .‬ܠܐ ܚܘܝܬ ܦܐ̈ܪܐ‬ ‫ܕܙܕܝܩܘܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܬܠܬ ܫܢܝܢ ܡܫܡܗ܆ ܠܗܝ ܕܒܐܝܕܝ ܬܠܬܐ ܬܓܡܐ‪ .‬ܒܥܐ ܡܢܗܘܢ ܕܢܫܦܪܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܐܝܕܝ ̈‬ ‫̈‬ ‫ܘܒܐܝܕܝ‬ ‫ܢܒܝܐ‪.‬‬ ‫ܘܒܐܝܕܝ‬ ‫ܟܗܢܐ ܡܝܬ̈ܪܐ‬ ‫ܝܗܘܕܝܐ ܘܠܐ ܫܦܪܘ‬ ‫ܠܐܠܗܐ‪ .‬ܗܢܘܢ‬ ‫̈ܡܠܟܐ ̈‬ ‫ܙܕܝܩܐ ܕܗܘܘ ܠܗܘܢ‪:‬‬ ‫̇‬ ‫ܦܣܘܩܝܗ« ̄ܗ‪ :‬ܡܢ ܒܬܪ ܨܠܝܒܐ ܓܝܪ ܐ̈ܪܒܥܝܢ ̈ܫܢܝܢ ܚܪܒܬ܇ ܟܕ ܐܬܘ‬ ‫)‪» (13:7b‬‬ ‫̈‬ ‫ܥܠܝܗܘܢ ܐܣܦܣܝܢܘܣ ܘܛܝܛܘܣ ܒܪܗ ܡܠܟܐ ܕ̈ܪܘܡܝܐ‪ .‬ܟܕ ܠܡܢܗܘܢ ܡܢ ܩܛܠܘ‪.‬‬ ‫ܠܡܢܗܘܢ ܕܝܢ ܫܒܘ‪ .‬ܘܠܐܘܪܫܠܡ ܥܩܪܘ ܘܐܚܪܒܘ‪.‬‬ ‫)‪.» (13:7c‬ܠܡܢܐ ܡܒܛܠܐ ܐܪܥܐ« ̄ܗ‪ :‬ܡܒܛܠܐ ܐܪܥܐ ̇‬ ‫ܒܗܝ ܕܠܐ ܝܗܒܐ ܦܐ̈ܪܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܘܒܕܘܟܬܗ܆ ܕܝܗܒܐ ܦܐ̈ܪܐ ܕܙܕܝܩܘܬܐ‬ ‫ܚܠܦܝܗ‪.‬‬ ‫ܐܠܐ ܬܬܦܣܩ ܐܝܟܢܐ ܕܬܬܢܨܒ ܥܕܬܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܕܒܛܠܢܝܬܐ ܢܡܘܣܝܬܐ‪ .‬ܐܠܐ ܕܫܪܪܐ ܗܘ ܕܐܘܢܓܠܝܘܢ‪.‬‬ ‫ܘܩܕܝܫܘܬܐ‪ .‬ܠܘ ܗܢܘܢ ܦܐ̈ܪܐ‬ ‫̇‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܠܡܢܐ ܡܒܛܠܐ ܐܪܥܐ ܐܡܪ‪̇ .‬‬ ‫ܟܠܗ ܐܪܥܐ ܓܒܝܐ‬ ‫ܒܠܚܘܕܝܗ ܡܢ‬ ‫ܒܗܝ ܕܗܝ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܝܠܗ܆ ܐܪܥܐ ܟܠܗ ܕܒܥܠܬܗ ܡܢ ܦܐ̈ܪܐ ܒܛܝܠܐ ܗܘܬ‪.‬‬ ‫ܗܘܬ‪ .‬ܘܒܦܣܩܐ ܘܒܚܘܪܒܐ‬ ‫ܦܐ̈ܪܐ ܕܙܕܝܩܘܬܐ܇ ܠܡܪܐ ܟܪܡܐ ܘܬܬܐ ܝܗܒܬ‪:‬‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫ܫܒܘܩܝܗ ܐܦ ܒܗܕܐ ܫܢܬܐ« ܗ‪ :‬ܠܙܒܢܐ ܗܘ ܕܡܢ‬ ‫)‪» (13:8a‬ܐܡܪ ܠܗ ܦܠܚܐ ܡܪܝ܆‬ ‫ܡܬܒܣܪܢܘܬܗ ܘܥܕܡܐ ܠܣܘܠܩܗ ܩܪܐ ܗܕܐ ܫܢܬܐ‪:‬‬ ‫̈‬ ‫ܘܐܙܒܠܝܗ« ̄ܗ‪ :‬ܦܠܚ ܐܢܐ ̇‬ ‫̇‬ ‫̇‬ ‫ܘܐܬܘܬܐ ܕܣܥܪ‬ ‫ܠܗ ܒܝܕ ܬܕܡ�ܬܐ‬ ‫ܐܦܠܚܝܗ‬ ‫)‪» (13:8b‬ܥܕ‬ ‫̈‬ ‫̈‬ ‫ܐܢܐ ܠܗܘܢ‪ .‬ܘܡܙܒܠ ܐܢܐ ̇‬ ‫ܓܙܡܐ‪ .‬ܒܝܕ ܫܘܕܝܐ‪ . 246‬ܒܫܪܪܐ‬ ‫ܠܗ ܒܝܕ ܡ�ܬܝܢܘܬܐ‪ .‬ܒܝܕ‬ ‫ܓܝܪ ܕܕܟܝ ܓ�ܒܝܗܘܢ‪ܿ .‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܝܗܘܢ‬ ‫ܟܦܢܝܗܘܢ‪ .‬ܘܐܩܝܡ‬ ‫ܣܡܝܝܗܘܢ‪ .‬ܘܣܒܥ‬ ‫ܘܦܬܚ‬ ‫ܼ‬ ‫ܘܕܫܪܟܐ‪ .‬ܘܐܪܬܝ ܐܢܘܢ܆ »ܕܗܐ ܢܦܩ ܙܪܘܥܐ ܠܡܙܪܥ‪ «.‬ܘܓܙܡ ܠܗܘܢ܆ »ܕܐܠܐ‬ ‫ܬܬܘܒܘܢ܆ ܐܟܘܬܗܘܢ ܬܐܒܕܘܢ‪ «.‬ܘܐܫܬܘܕܝ ܠܗܘܢ ܡܠܟܘܬܐ ܕܫܡܝܐ‪̈ .‬‬ ‫ܘܚܝܐ ܕܠܥܠܡ‬ ‫)‪» (13:9a‬ܘܐܢ ܥܒܕܬ ܦܐ̈ܪܐ« ̄ܗ‪ :‬ܒܗܢܐ ܙܒܢܐ ܕܡܬܒܣܪܢܘܬܐ‪:‬‬ ‫̇‬ ‫ܐܦܣܩܝܗ« ̄ܗ‪ :‬ܠܡܢܚܝ ܗܟܝܠ ܠܫܢܬܐ ]ܕܥܬܝܕܐ[ ܕܐܬܝܐ‬ ‫)‪» (13:9b‬ܘܐܠܐ ܠܡܢܚܝ‬ ‫̇‬ ‫ܐܝܬܝܗ‪.‬‬ ‫ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܒܚܪܩܠܝܐ ܚܠܦ ܡܢܚܝ܆ ̇‬ ‫»ܗܝ )‪ (fol. 69v‬ܕܥܬܝܕ« ܟܬܝܒܐ‪ .‬ܟܕ‬ ‫ܫܢܬܐ ܕܥܬܝܕܐ ܕܐܬܝܐ ܡܫܡܗ܆ ܠܗܠܝܢ ܐܪܒܥܝܢ ܕܒܬܪ ܨܠܝܒܐ‪ .‬ܕܡܛܠ ܕܠܐ ܬܒܘ‬ ‫ܒܗܝܢ ܘܠܐ ܗܝܡܢܘ ܒܡܫܝܚܐ ܘܒܟ�ܘܙܘܗܝ܇ ܘܠܐ ܚܘܝܘ ܦܐ̈ܪܐ ܕܙܕܝܩܘܬܐ܆ ܐܬܘ‬ ‫̈ܪܗܘܡܝܐ ܘܚܪܒܘ ܐܢܘܢ‪ .‬ܘܡܢ ̇ܗܘ ܚܘܪܒܐ ܘܠܟܐ܆ ܠܐ ܬܩܢܬ‪:‬‬ ‫̇‬ ‫ܬܦܣܩܝܗ« ̄ܗ‪ :‬ܘܐܦܢ ܒܬܪ ܚܕܐ ܫܢܬܐ ܐܬܦܣܩܬ‪ .‬ܡܢܗܘܢ‬ ‫)‪» (13:9c‬ܘܐܠܐ ܠܡܢܚܝ‬ ‫̈‬ ‫̇‬ ‫ܟܗܢܘܬܐ ܘܢܒܝܘܬܐ‪ .‬ܘܕܝܢܘܬܐ‪ .‬ܐܠܐ ܒܬܪ ܐܪܒܥܝܢ ܫܢܝܢ ܕܨܠܝܒܐ ܦܣܩܘܗ ̈ܪܗܘܡܝܐ‬ ‫̇‬ ‫ܘܐܚܪܒܘܗ ܟܠܢܐܝܬ‪ .‬ܘܗܢܐ ܡܢ܆ ܦܘܫܩܐ ܕܝܠܢܝܐ ܕܬܬܐ ܐܝܬܘܗܝ‪.‬‬ ‫̇‬ ‫ܕܢܨܒܗ ܕܝܢ‬ ‫ܦܘܫܩܐ ܕܝܢ ܓܘܢܝܐ ܐܝܬܘܗܝ ܗܢܐ܆ ܬܬܐ ܡܢ ܩܪܐ‪ .‬ܠܟܝܢܐ ܕܝܠܢ ܐܢܫܝܐ‪.‬‬ ‫̈‬ ‫‪.‬ܫܘܘܕܝܐ ‪Grammatically, it should be written as‬‬

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‫‪407‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܒܟܪܡܢ ܐܡܪ܇ ܡܛܠ ܒܛܝܠܘܬܐ ܘܝܨܝܦܘܬܐ ܕܐܝܬ ܠܗ ܠܐܠܗܐ ܥܠܝܢ‪ .‬ܦܠܚܐ ܩܪܐ܆‬ ‫ܚܝܐ‪ .‬ܦܐ̈ܪܐ ܕܝܢ܆ ܠܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܬܠܬ ̈‬ ‫̈‬ ‫̈‬ ‫ܡܥܒܕܝ ̈‬ ‫ܫܢܝܢ ܕܝܢ‬ ‫ܘܠܦܘܩܕܢܘܗܝ‬ ‫ܠܒܪܐ‬ ‫ܡܫܡܗ܆ ܠܡܓܪܬ ܪܘܚܗ ܣܓܝܐܬܐ ܕܥܠܝܢ‪ .‬ܟܕ ܚܐܪ ܠܬܝܒܘܬܢ‪ .‬ܫܢܬܐ ܓܝܪ ܩܪܐ‪.‬‬ ‫̈‬ ‫ܘܠܓܙܡܐ‬ ‫ܠܙܒܢܐ ܕܡܬܒܪܢܫܘܬܗ ܕܚܠܦܝܢ‪ .‬ܙܒܠܐ ܕܝܢ ܒܦܘܠܚܢܐ ܡܫܡܗ܆ ܠܡܪܚܡܢܘܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܩܕܝܫܐ ܟܬܝܒܝܢ‪ .‬ܦܣܩܐ ܕܝܢ ܡܟܢܐ ܠܡܣܡ ܒ�ܝܫܐ ܕܗܪܟܐ܆‬ ‫ܕܒܟܬܒܐ‬ ‫ܘܠܫܘܘܕܝܐ‬ ‫̈‬ ‫̈‬ ‫ܘܥܘܠܐ܇ ̈‬ ‫ܘܚܛܝܐ ܕܠܐ ܬܝܒܝܢ‪ .‬ܐܝܟ‬ ‫ܘܠܬܫܢܝܩܐ ܕܥܬܝܕܝܢ‪ .‬ܕܡܬܬܝܬܝܢ ܥܠ ̈ܪܫܝܥܐ‬ ‫̈‬ ‫ܕܐܡܪ ܝܘܚܢܢ ܡܥܡܕܢܐ‪» .‬ܕܗܐ ܢܪܓܐ ܣܝܡ ܥܠ ܥܩܪܐ ܕܐܝܠܢܐ‪ .‬ܟܠ ܐܝܠܢܐ ܗܟܝܠ‬ ‫ܕܦܐ̈ܪܐ ̈‬ ‫ܛܒܐ ܠܐ ܥܒܕ‪ .‬ܡܬܦܣܩ ܘܒܢܘܪܐ ܢܦܠ‪«.‬‬ ‫̈‬ ‫ܟܢܘܫܬܐ« ̄ܗ‪ :‬ܕܐܝܠܝܢ‬ ‫)‪» (13:10‬ܘܟܕ ܕܝܢ ܡܠܦ ܗܘܐ ܝܫܘܥ ܒܫܒܬܐ ܒܚܕܐ ܡܢ‬ ‫̇‬ ‫̈‬ ‫ܒܟܢܘܫܬܐ ܡܠܦ ܗܘܐ܇ ܘܡܛܠ ܡܢܐ ܒܝܘܡܐ ܗܘ‬ ‫ܡܠܦ ܗܘܐ܇ ܘܕܡܛܠ ܡܢܐ‬ ‫ܕܫܒܬܐ ܡܠܦ ܗܘܐ܆ ܐܡܝܪ ܠܢ ܠܥܠ‪.‬‬ ‫̇‬ ‫̈‬ ‫)‪» (13:11a‬ܐܝܬ ܗܘܐ ܬܡܢ ܐܢܬܬܐ‪ .‬ܕܐܝܬ ܗܘܐ ܠܗ ܪܘܚܐ ܕܟܘܪܗܢܐ܆ ܫܢܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫ܬܡܢܬܥܣ�ܐ« ̄ܗ‪ :‬ܗܕܐ ܪܘܚܐ ܕܟܘܪܗܢܐ ܡܢ ܡܥܒܕܢܘܬܐ ܕܐܟܠܩܪܨܐ‬ ‫ܗܘܬ‪ .‬ܐܝܟ ܕܐܡܪ ܒܬܪ ܩܠܝܠ‪.‬‬ ‫)‪» (13:11b‬ܘܟܦܝܦܬܐ ܗܘܬ‪ .‬ܘܠܐ ܡܫܟܚܐ ܗܘܬ ܕܬܬܦܫܛ ܠܓܡܪ« ̄ܗ‪ :‬ܥܣܩܐܝܬ‬ ‫ܣܝܡܐ ܗܘܬ‪.‬‬ ‫ܘܩܪܗ܆ ܘܐܡܪ ̇‬ ‫̇‬ ‫)‪̇ » (13:12‬‬ ‫ܠܗ ܐܢܬܬܐ ܫܪܝܬܝ ܡܢ ܟܘܪܗܢܟܝ« ̄ܗ‪ :‬ܠܘ‬ ‫ܚܙܗ ܕܝܢ ܝܫܘܥ‬ ‫̇‬ ‫̇‬ ‫ܡܢ ܐܚܪܢܐ ܫܐܠ ܕܢܫܪܝܗ ܘܐܦܠܐ ܒܨܠܘܬܐ ܒܥܐ ܘܫܪܗ ܐܠܐ ܒܫܘܠܛܢܐ ܕܝܠܗ ܦܐܝܐ‬ ‫̇‬ ‫̇‬ ‫ܘܐܣܝܗ ܐܝܟܢܐ ܕܐܦ ܡܢ ܗܪܟܐ ܬܬܝܕܥ ܓܠܝܐܝܬ܆ ܕܐܠܗܐ ܕܐܬܒܪܢܫ‬ ‫ܫܪܗ‬ ‫ܐܝܬܘܗܝ‪ .‬ܘܫܠܝܛ ܕܥܒܕ ܟܠ ܕܨܒܐ‪ .‬ܐܝܟ ܕܐܡܪ ܕܘܝܕ‪ .‬ܟܠ »ܕܨܒܐ ܡܪܝܐ ܥܒܕ‪.‬‬ ‫ܒܫܡܝܐ ܘܒܐܪܥܐ‪«.‬‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫)‪» (13:13a‬ܘܣܡ ܐܝܕܗ ܥܠܝܗ« ܗ‪ :‬ܘܡܘܢ ܐܠܨܐ ܗܘܬ ܕܢܣܝܡ ܐܝܕܗ ܥܠܝܗ‪ .‬ܟܕ‬ ‫̇‬ ‫ܐܣܝܗ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ ܒܗܕܐ‪ .‬ܕܐܩܢܝܗ ܠܦܓܪܗ ܡܥܒܕܢܘܬܐ‬ ‫ܒܡܠܬܐ ܒܠܚܘܕ‬ ‫ܐܠܗܝܬܐ ܕܡܐܣܐ ܘܡܚܠܡ ܘܡܦܬܚ ܘܕܫܪܟܐ‪ .‬ܐܟܙܢܐ ܕܢܘܪܐ ܟܕ ܡܬܚܝܕܐ ܠܦܪܙܠܐ‬ ‫̈‬ ‫ܡܥܒܕܢܘܬܐ‬ ‫ܡܩܢܝܐ ܠܗ ܡܥܒܕܢܘܬܐ ܕܡܢܗܪ ܐܡܪ ܐܢܐ ܘܕܡܘܩܕ‪ .‬ܠܘ ܓܝܪ ܬܪܬܝܢ‬ ‫ܐܝܬ ܠܗ ܠܡܫܝܚܐ‪ .‬ܚܕܐ ܕܐܠܗܐ ܡܠܬܐ‪ .‬ܘܐܚܪܬܐ ܕܒܪܢܫܐ ̇ܗܘ ܕܡܢ ܡܪܝܡ ܐܝܟ‬ ‫ܕܐܡܪܝܢ ܗ̈ܪܛܝܩܘ‪ .‬ܐܠܐ ܚܕܐ ܡܥܒܕܢܘܬܐ ܕܡܫܪܝܐ ܗܘܬ ܡܢ ܐܠܗܘܬܐ ܘܡܫܬܡܠܝܐ‬ ‫ܗܘܬ ܒܦܓܪܐ ܡܢܦܫܐ ‪ 247‬ܐܦ ܡܡܕܥܐ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܕܫܒܚܬ ܠܐܠܗܐ‪ .‬ܥܠ‬ ‫)‪» (13:13b‬ܘܡܚܕܐ ܐܬܦܫܛܬ ܘܫܒܚܬ ܠܐܠܗܐ« ̄ܗ‪:‬‬ ‫ܐܦܝ ܚܘܠܡܢܗ‪̇.‬‬ ‫̈‬ ‫ܫܦܝܪܘܬ ܨܒܝܢܗ ܐܘܕܥ܆ ܕܦܪܥܬ ܩܘܒܠ ܛܝܒܘܬܐ ܠܐܠܗܐ ܥܠ‬ ‫)‪» (13:14‬ܥܢܐ ܕܝܢ ܪܒ ܟܢܘܫܬܐ ܟܕ ܡܬܚܡܬ ܥܠ ܕܐܣܝ ܒܫܒܬܐ ܝܫܘܥ܆ ܘܐܡܪ‬ ‫̈‬ ‫ܠܟܢܫܐ‪ .‬ܫܬܐ ̈‬ ‫ܝܘܡܝܢ ܕܒܗܘܢ ܘܠܐ ܠܡܦܠܚ ܒܗܘܢ‪ .‬ܗܘܝܬܘܢ ܐܬܝܢ ܘܡܬܐܣܝܢ܆ ܘܠܐ‬ ‫̄‬ ‫ܒܝܘܡܐ ܕܫܒܬܐ« ܗ‪ :‬ܠܘ ܡܛܠ ܫܒܬܐ ܡܬܚܡܬ ܗܘܬ܆ ܐܠܐ ܡܛܠ ܚܣܡܗ‪ .‬ܢܣܒ‬ ‫ܠܗ ܓܝܪ ܬܚܦܝܬܐ ܠܚܣܡܗ܆ ܛܢܢܐ ܕܡܛܠ ܫܒܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܐܦܐ« ܗܢܘ ܢܣܒ ܒܐܦܐ܆ ܒܬ̈ܪܝܢ ܙܢܝܐ‬ ‫)‪» (13:15a‬ܝܫܘܥ ܕܝܢ ܥܢܐ ܘܐܡܪ ܠܗ ܢܣܒ‬ ‫‪. Cf. Bar Salibi, who quotes this sentence‬ܘܠܢܦܫܐ ‪Due to scribal error, it is written‬‬ ‫‪from Moshe Bar Kepha, Bar Salibi, 346.‬‬ ‫‪247‬‬

‫‪408‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܒܐܦܐ )‪ (fol. 70r‬ܒܕܝܢܐ܇ ̇‬ ‫ܘܗܘ ܕܒܠܒܗ ܐܝܬ ܠܗ ܚܕܐ ܘܒܦܘܡܗ‬ ‫ܐܝܬܘܗܝ‪̇ .‬ܗܘ ܕܢܣܒ‬ ‫̈‬ ‫ܡܡܠܠ ܐܚܪܬܐ‪ .‬ܩܪܝܗܝ ܗܟܝܠ ܡܫܝܚܐ ܠܗܢܐ ܪܝܫ ܟܢܘܫܬܐ‪ .‬ܢܣܒ ܒܐܦܐ ܡܛܠ‬ ‫ܕܒܠܒܗ ܐܝܬ ܗܘܐ ܚܣܡܐ‪ .‬ܘܒܦܘܡܗ ܡܚܘܐ ܗܘܐ ܛܢܢܐ ܡܛܠ ܫܒܬܐ‪.‬‬ ‫̈‬ ‫ܒܐܦܐ ܩܪܝܗܝ ܕܠܐ ܕܐܢ ܥܠ ܢܦܫܗ ̇ܗܘ ܡܐ ܕܕܢ ܥܠ ܐܚ�ܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܗܘ‬ ‫ܬܘܒ ܕܝܢ ܢܣܒ‬ ‫ܡܙܕܩ ܠܢܦܫܗ ܕܢܫܪܐ ܚܡܪܗ ܢܫܩܝܘܗܝ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܘܠܐ ܡܙܕܩ ܠܡܫܝܚܐ ܕܢܫܪܐ‬ ‫ܠܟ�ܝܗܐ ܒܝܘܡܐ ܕܫܒܬܐ ܘܢܐܣܐ ܐܢܘܢ‪ .‬ܚܕܐ ܡܢ ܬܪܬܝܢ ܙܕܩ ܗܘܐ ܠܗ ܕܢܥܒܕ‪.‬‬ ‫ܕܐܢ ܠܢܦܫܗ ܡܙܕܩ ܗܢܐ܆ ܐܦ ܠܡܫܝܚܐ ܙܕܩ ܗܘܐ ܕܢܙܕܩ‪ .‬ܘܐܢ ܠܡܫܝܚܐ ܥܕܠ܆ ܐܦ‬ ‫ܠܢܦܫܗ ܥܕܠ‪:‬‬

‫)‪» (13:15b‬ܚܕ ܚܕ ܡܢܟܘܢ ܒܫܒܬܐ܆ ܠܐ ܫܪܐ ܬܘܪܗ ܐܘ ܚܡܪܗ ܡܢ ܐܘܪܝܐ‪ .‬ܘܐܙܠ‬ ‫ܕܐܣܪܗ ܐܟܠܩܪܨܐ ̈‬ ‫̇‬ ‫ܫܢܝܐ ܬܡܢܥܣ�ܐ܆ ܠܐ‬ ‫ܡܫܩܐ ܠܗ‪ .‬ܗܕܐ ܕܒܪܬܗ ܗܝ ܕܐܒܪܗܡ‪.‬‬ ‫̄‬ ‫ܘܠܐ ܗܘܐ ܕܬܫܬܪܐ ܡܢ ܗܢܐ ܐܣܘܪܝܐ ܒܝܘܡܐ ܕܫܒܬܐ« ܗ‪ :‬ܐܢܬܘܢ ܡܙܕܩܝܢ‬ ‫ܒܗܝ ܕܡܫܩܝܢ ܐܢܬܘܢ ̇‬ ‫ܐܢܬܘܢ ܕܒܝܘܡܐ ܕܫܒܬܐ ܬܥܠܘܢ ܥܘܕܪܢܐ ܠܘܬ ܒܥܝܪܐ‪̇ .‬‬ ‫ܠܗ‬ ‫̈‬ ‫ܘܡܬܪܣܝܢ ܐܢܬܘܢ ̇‬ ‫ܠܗ‪ .‬ܡܛܠ ܡܢܐ ܐܢܬܘܢ ܠܐܝܢܐ ܕܡܥܠ ܥܘܕܪܢܐ ܠܘܬ ܒܢܝܢܫܐ ܪܫܝܢ‬ ‫ܐܢܬܘܢ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܒܪܬܗ ܓܝܪ ܕܐܒܪܗܡ ܩܪܐ ܠܗܕܐ ܐܢܬܬܐ܆ ܐܝܟ ܕܡܢ‬ ‫ܐܒܐ ܪܚܝܩܐ‪ .‬ܡܛܠ ܕܐܒܐ ܒܬ̈ܪܝܢ ̈‬ ‫ܙܢܝܐ ܡܬܐܡܪ‪ .‬ܩܪܝܒܐ ܘܪܚܝܩܐ‪ .‬ܩܪܝܒܐ ܡܢ܆‬ ‫ܐܝܟ ܐܝܫܝ ‪ 248‬ܕܐܝܬܘܗܝ ܐܒܘܗܝ ܕܕܘܝܕ‪ .‬ܪܚܝܩܐ ܕܝܢ܆ ܐܝܟ ܝܗܘܕܐ ܕܐܝܬܘܗܝ ܐܒܘܗܝ‬ ‫ܕܕܘܝܕ‪.‬‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܥܩܒܝܢ ܗܪܟܐ‪ .‬ܡܛܠ ܗܝ ܕܐܡܪ ܡܪܝܐ‪ .‬ܕܐܟܠܩܪܨܐ ܐܣܪܗ ܠܗܕܐ ܐܢܬܬܐ‪.‬‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܒܟܘ̈ܪܗܢܐ܇ ܐܘ ܕܢܟܐ ܐܢܘܢ‬ ‫ܟܕ ܐܡܪܝܢ ܕܡܫܟܚ ܐܟܠܩܪܨܐ ܕܢܐܣܘܪ ܐܢܘܢ‬ ‫̈‬ ‫ܒܙܢܝܐ ܐܚ�ܢܐ܆ ܐܘ ܠܐ ܡܫܟܚ‪ .‬ܘܐܡܪܝܢܢ܆ ܕܡܫܟܚ‪ .‬ܐܠܐ ܒܠܥܕ ܡܢ ܡܫܬܒܩܢܘܬܐ‬ ‫ܘܡܦܣܢܘܬܐ ܕܐܠܗܐ܆ ܠܐ ܣܟ ܡܫܟܚ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܠܐ ܐܫܟܚ ܕܢܣܥܐ‬ ‫̈‬ ‫ܒܐܝܕܝܟ‪ .‬ܘܡܢ ̇ܗܝ‬ ‫ܥܠ ܐܝܘܒ‪ .‬ܐܠܐ ܒܡܦܣܢܘܬܐ ܕܐܠܗܐ ܕܐܡܪ ܠܗ܇ ܕܗܐ ܡܫܠܡ‬ ‫ܕܠܐ ܐܫܟܚܘ ܠܓܝܘܢ ̈‬ ‫ܕܕܝܘܐ ܕܢܥܠܘܢ ܒܚܙܝ�ܐ‪ .‬ܐܠܐ ܐܢ ܒܡܦܣܢܘܬܐ ܕܡܫܝܚܐ‪ .‬ܐܠܘ‬ ‫̈‬ ‫ܓܝܪ ܐܝܬ ܗܘ ܠܗ ܠܣܛܢܐ ܫܘܠܛܢܐ ܕܢܟܐ ‪ 249‬ܐܢܘܢ ܠܒܢܝܢܫܐ܆ ̈‬ ‫ܠܣܓܝܐܐ ܡܟܐ ܗܘܐ‬ ‫ܘܡܚܒܠ‪ .‬ܡܕܝܢ ܠܐ ܡܫܟܚ ܕܢܟܐ ܐܢܘܢ܆ ܐܠܐ ܐܢ ܒܡܫܬܒܩܢܘܬܐ ܕܡܢ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܒܒܢܝܢܫܐ ܕܢܟܐ ܐܢܘܢ ܣܛܢܐ‪ .‬ܡܛܠ ̈‬ ‫̈‬ ‫ܡܫܚܠܦܬܐ‪.‬‬ ‫ܥܠܠܬܐ‬ ‫ܫܒܩ ܓܝܪ ܐܠܗܐ ܐܝܕܐ‬ ‫̈‬ ‫ܐܘ ܐܝܟ ܕܠܒܘܚܪܢܐ ܟܝܬ ܘܒܘܩܝܐ ܕܝܠܗܘܢ܆ ܐܝܟܢܐ ܕܢܬܝܕܥܘܢ ܠܒܢܝܢܫܐ ܕܒܚܝ�ܐ‬ ‫̈‬ ‫ܘܒܩܝܐ ܘܡܣܝܒ�ܢܐ ܘ̈ܪܚܡܐ ܕܐܠܗܐ ܐܝܬܝܗܘܢ܆ ܐܟܙܢܐ ܕܥܒܕ ܠܘܬ ܐܝܘܒ‪̇ .‬ܗܘ‬ ‫̈‬ ‫̈‬ ‫ܕܗܘܐ ܩܝܡܬܐ ܕܡܣܝܒܪܢܘܬܐ ܠܟܠܗܘܢ ܒܢܝܢܫܐ‪ .‬ܐܘ ܡܛܠ ܣܟܠܘܬܐ ܕܝܠܗܘܢ‬ ‫̈‬ ‫ܘܚܛܗܝܗܘܢ܆ ܐܝܟܢܐ ܕܢܬܪܕܦܘܢ ܘܢܫܬܚܠܦܘܢ ܡܢ ܒܝܫܬܐ ܠܘܬ ܛܒܬܐ‪ .‬ܐܘ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܛܝܒܘ ܢܦܫܗܘܢ ܒܝܕ ܥܒܕܝܗܘܢ ܒܝܫܐ‪ .‬ܕܢܗܘܘܢ ܒܝܬ ܡܥܡܪܐ ܠܫܐܕܐ‪ .‬ܐܘ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܛܠܝܐ‬ ‫ܒܝܫܐ܇ ܘܩܕܡ ܡܦܓܕ ܠܒܝܫܘܬܗܘܢ ܒܝܕ ܗܕܐ‪ .‬ܐܝܟ‬ ‫ܕܥܬܝܕܝܢ ܕܢܗܘܘܢ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܡܬܬܥܒܕܝܢ‪ .‬ܐܘ ܡܛܠ ܒܝܫܘܬܐ ܗܝ ܕܐܒܗܝܗܘܢ‪ .‬ܐܝܟ ܫܒ�ܐ ܐܘ ܝܠܘܕܐ ܐܝܠܝܢ‬ ‫ܠܐܒܗܝܗܘܢ ܪܕܐ ܘܡܟܘܢ ܒܗܕܐ‪ .‬ܐܘ ܡܛܠ ̈‬ ‫̈‬ ‫ܥܠܠܬܐ ܐܚ�ܢܝܬܐ ܐܝܠܝܢ‬ ‫ܕܡܬܢܣܝܢ ܟܕ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܗܘ ܝܕܥ ܠܗܝܢ܇ ܐܝܟ ܕܝܢܘܗܝ ܠܐ ܡܬܕ̈ܪܟܢܐ‪ .‬ܡܕܝܢ ܒܚܕ ܡܢ ܗܠܝܢ ܙܢܝܐ ܐܣܪܗ ܗܘܐ‬ ‫̇‬ ‫̈‬ ‫ܥܠܝܗ‪.‬‬ ‫ܫܢܝܢ‪ .‬ܡܫܝܚܐ ܕܝܢ܆ ܚܣ‬ ‫ܐܟܠܩܪܨܐ ܒܟܘܪܗܢܐ‪ .‬ܠܐܢܬܬܐ ̇ܗܝ ܬܡܢܥܣ�ܐ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܘܐܚܠܡܗ‪:‬‬ ‫ܘܫܪܗ ܡܢ ̇ܗܘ ܐܣܘܪܐ‬ ‫ܕܐܝܬܝܗ ܒܪܬܗ ܘܐܡܬܗ܆‬ ‫‪ is written above the line.‬ܐܝܫܝ‬ ‫‪.‬ܢܐܟܐ ‪Due to scribal error, it is written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫)‪» (13:17a‬ܘܟܕ ܗܠܝܢ ܐܡܪ ܗܘܐ‪ .‬ܒܗܬܝܢ ܗܘܘ ܟܠܗܘܢ ܐܝܠܝܢ ܕܩܝܡܝܢ ܗܘܘ ܠܩܘܒܠܗ«‬ ‫̈‬ ‫ܘܥܕܝܠܐ ܟܕ ܡܬܟܣܣܝܢ )‪ (fol. 70v‬ܒܗܬܝܢ‪:‬‬ ‫̄ܗ‪̈ :‬ܚܣܡܐ‬ ‫ܕܗܘܝܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ ܒܐܝܕܗ« ̄ܗ‪ :‬ܥܡܐ‬ ‫ܬܡܝܗܬܐ‬ ‫)‪» (13:17b‬ܘܟܠܗ ܥܡܐ‪ .‬ܚܕܐ ܒܟܠܗܝܢ‬ ‫ܕܝܢ ܦܫܝܛܐ ܕܪܚܝܩ ܗܘܐ ܡܢ ܚܣܡܐ܆ ܚܕܐ ܗܘܐ ܒܬܕܡ�ܬܐ ܕܣܥܪ ܗܘܐ‪ .‬ܡܫܝܚܐ‬ ‫ܡܢ ܐܟܣ ܠܪܒ ܟܢܘܫܬܐ ܡܛܠ ܐܢܬܬܐ ̇ܗܝ ܟܦܝܦܬܐ܆ ̇ܗܝ ܕܐܣܝ ܘܦܫܛ ܒܝܘܡܐ‬ ‫̈‬ ‫ܕܫܒܬܐ܆ ܒܬܚܘܝܬܐ ܕܒܥܝܪܐ ܕܡܫܩܝܢ ̇‬ ‫ܝܗܘܕܝܐ ܒܝܘܡܐ ܕܫܒܬܐ‪.‬‬ ‫ܠܗ‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ‬ ‫ܚܢܢ ܕܝܢ ܐܡܪܝܢ ܠܘܬܗܘܢ ܪܒ ܟܢܘܫܬܐ ܠܘܬ ̇ܗܘ ܪܒ ܟܢܘܫܬܐ ܘܠܘܬ ܫܪܟܐ‬ ‫̇ܗܢܘܢ ܕܪܫܝܢ ܠܡܫܝܚܐ ܡܛܠ ܕܣܥܪ ܗܘܐ ܬܕܡ�ܬܐ ܒܝܘܡܐ ܕܫܒܬܐ܆ ܗܠܝܢ ܣܡ ܗܟܝܠ‬ ‫ܐܠܗܐ ̈‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ ܕܢܡܘܣܐ‬ ‫ܠܒܢܝ ܐܝܣܪܝܠ ܢܡܘܣܐ ܒܝܕ ܡܨܥܝܘܬܐ ܕܡܘܫܐ‪ .‬ܕܚܕ ܡܢ‬ ‫ܐܝܬܘܗܝ ܡܛܠ ܫܒܬܐ ܕܐܡܪ ܐܠܗܐ ܠܡܘܫܐ‪ .‬ܗܟܢܐ‪» ..‬ܛܪ ܝܘܡܐ ܕܫܒܬܐ ܘܩܕܝܫ‬ ‫ܢܗܘܐ ܠܟ ܝܘܡܐ ܗܢܐ‪ .‬ܠܐ ܬܥܒܕ ܒܗ ܟܠ ܥܒܕ ܠܐ ܐܢܬ ܘܠܐ ܥܒܕܟ ܘܠܐ ܐܓܝܪܟ‬ ‫̈‬ ‫ܝܘܡܝܢ ܥܒܕ ܡܪܝܐ ܫܡܝܐ ܘܐܪܥܐ ܘܟܠ ܕܒܗܘܢ‪.‬‬ ‫ܘܠܐ ܒܥܝܪܟ‪ .‬ܡܛܠ ܕܒܫܬܐ‬ ‫̈‬ ‫̈‬ ‫ܘܒܝܘܡܐ ܫܒܝܥܝܐ ܐܬܬܢܝܚ ܡܢ ܟܠܗܘܢ ܥܒܕܘܗܝ ܕܥܒܕ‪ «.‬ܢܫܐܠ ܐܢܘܢ ܠܝܗܘܕܝܐ‬ ‫̈‬ ‫̇‬ ‫ܕܢܛܪܘܢܗ ܠܫܒܬܐ܇ ܐܝܟ ܕܡܥܒܕܐ ܒܗܘܢ‬ ‫ܒܒܢܝܢܫܐ ̇ܗܝ‬ ‫ܗܫܐ‪ .‬ܕܡܢܐ ܡܥܒܕܐ ܒܗܘܢ‬ ‫̈‬ ‫ܙܕܝܩܘܬܐ ̇ܗܝ ܕܠܐ ܬܩܛܘܠ ܘܠܐ ܬܓܘܪ ܘܠܐ ܬܓܢܘܒ ܘܫܪܟܐ ܕܦܘܩܕܢܘܗܝ ܕܢܡܘܣܐ‪.‬‬ ‫ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪̈ .‬‬ ‫̇‬ ‫ܢܛܪܘܗ ܠܫܒܬܐ܆ ܐܟܙܢܐ ܕܐܒܪܗܡ‬ ‫ܕܣܓܝܐܐ ܐܙܕܕܩܘ ܟܕ ܠܐ‬ ‫̈‬ ‫̈‬ ‫ܘܙܕܝܩܐ ܐܚ�ܢܐ ܕܗܘܘ ܡܢ ܩܕܡ ܡܘܫܐ ܘܡܢ ܩܕܡ‬ ‫ܘܐܝܣܚܩ ܘܝܥܩܘܒ‪ .‬ܘܫܪܟܐ ܕܟܐܢܐ‬ ‫ܢܛܪܘܗ ܠܫܒܬܐ܇ ܡܛܠ ܕܠܐ ܝܕܥܘܗ‪̇.‬‬ ‫̇‬ ‫ܢܡܘܣܐ‪ .‬ܘܐܢ ܐܡܪܝܢ ܕܗܠܝܢ ܐܙܕܕܩܘ ܟܕ ܠܐ‬ ‫ܐܡܪܝܢܢ‪ .‬ܕܐܝܟܢܐ ܝܕܥܘ ܕܐܠܗܐ ܥܒܘܕܐ ܗܘ ܕܫܡܝܐ ܘܕܐܪܥܐ܇ ܘܠܐ ܐܬܝܕܥ ܠܗܘܢ‬ ‫ܕܒܗܢܐ ܝܘܡܐ ܐܬܬܢܝܚ ܡܢ ܟܠܗܘܢ ̈‬ ‫ܥܒܕܐ ܕܥܒܕ‪ .‬ܘܐܢ ܐܡܪܝܢ ܬܘܒ ܕܐܙܕܕܩܘ ܟܕ‬ ‫̇‬ ‫ܢܛܪܘܗ ܠܫܒܬܐ܆ ̇‬ ‫̇‬ ‫ܕܢܛܪܘܢܗ܆ ܐܡܪܝܢܢ‪ .‬ܕܐܦܠܐ ̇ܗܝ ܕܠܐ‬ ‫ܒܗܝ ܕܠܐ ܐܬܦܩܕܘ ܡܢ ܐܠܗܐ‬ ‫‪250‬‬ ‫ܬܓܘܪ ܘܠܐ ܬܓܢܘܒ ܐܬܦܩܕܘ ]ܡܢ ܐܠܗܐ[ ܕܢܛܪܘܢ ܘܢܛܪܘ ܐܢܝܢ ܘܐܙܕܕܩܘ‪ .‬ܘܬܘܒ‬ ‫̈‬ ‫ܘܣܕܘܡܝܐ ܡܛܠ ܛܢܦܘܬܐ ܐܬܥܕܠܘ ܘܐܫܬܢܩܘ‪ .‬ܘܐܚ�ܢܐ ܡܛܠ‬ ‫̇ܗܢܘܢ ܕܩܕܡ ܛܘܦܢܐ‬ ‫̇‬ ‫ܐܚ�ܢܝܬܐ‪ .‬ܡܛܠ ܫܒܬܐ ܕܝܢ‪ .‬ܠܐ ܐܢܫ ܐܬܪܫܝ ܕܠܐ ܢܛܪܝܗ‪ .‬ܥܕܡܐ ܠܡܘܫܐ‪.‬‬ ‫̇‬ ‫ܕܢܛܪܗ ܠܫܒܬܐ‪ .‬ܐܘ ̇ܗܘ‬ ‫ܘܬܘܒ ܐܡܪܝܢܢ ܠܘܬܗܘܢ‪ .‬ܕܐܝܢܐ ܐܨܠܚ ܠܘܬ ܐܠܗܐ‪̇ .‬ܗܘ‬ ‫̇‬ ‫ܕܫܪܗ‪ .‬ܘܐܢ ܐܡܪܝܢ ̇‬ ‫̇‬ ‫ܕܢܛܪܗ ]ܐܡܪܝܢܢ[ ‪ 251‬ܕܗܐ ܐܚܒ ܡܠܟܐ ܢܛܪ ܗܘܐ ܠܝܘܡܐ‬ ‫ܕܗܘ‬ ‫ܕܫܒܬܐ‪ .‬ܘܣܓܝ ܓܥܝܨ ܗܘܐ ܘܣܢܐ ܠܘܬ ܐܠܗܐ‪ .‬ܘܐܠܝܐ ܢܒܝܐ ܕܫܪܐ ܠܫܒܬܐ‪ .‬ܣܓܝ‬ ‫̈‬ ‫̇‬ ‫ܝܘܡܝܢ ܘܐܙܠ‬ ‫ܫܪܗ ܓܝܪ ܐܠܝܐ ܠܫܒܬܐ܆ ܒܗܠܝܢ ܐܪܒܥܝܢ‬ ‫ܪܝܚܡ ܗܘܐ ܠܘܬ ܐܠܗܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܗܠܟ ܠܚܘܪܝܒ ܒܐܪܒܥܝܢ ܓܝܪ ܝܘܡܝܢ ܫܒܐ ܐܝܬ ܒܗܘܢ‪ .‬ܘܐܦ ܡܬܝܬܐ ܐܩܪܒ‬ ‫̇‬ ‫̈‬ ‫ܒܝܘܡܐ ܕܫܒܬܐ ܘܙܟܐ‬ ‫ܢܛܪܘܗ ܠܫܒܬܐ܆ ܘܐܙܕܟܝܘ ܡܢ‬ ‫ܠܒܥܠܕܒܒܐ‪ .‬ܘܐܚ�ܢܐ‬ ‫̈‬ ‫ܒܥܠܕܒܒܐ‪.‬‬ ‫̇‬ ‫ܫܪܝܗ ܕܫܒܬܐ ܣܘܝܒܐ ܐܝܬܘܗܝ܆ ܡܕܝܢ ܡܩܝܡ ܠܗ ̈‬ ‫ܡܝܬܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܢ‬ ‫̇‬ ‫̇‬ ‫ܕܡܝܬܝܢ ̇‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܗ‪ .‬ܘܡܪܕܝܬܐ ܕܢܫܐ ܕܗܘܝܐ ܒܗ‪ .‬ܘܓܕܫܐ ܣܓܝܐܐ ܕܓܕܫܝܢ ܒܗ‪ .‬ܡܕܝܢ‬ ‫̈‬ ‫ܒܢܝ ܐܝܣܪܝܠ ܐܬܦܩܕܘ ܡܢ ܐܠܗܐ ܕܢܛܪܘܢ ܫܒܬܐ‪.‬‬ ‫ܐܬܝܕܥܬ‪ .‬ܕܠܘ ܡܛܠ ܕܢܙܕܕܩܘܢ‬ ‫ܐܠܐ ܡܛܠ ܗܠܝܢ ̈‬ ‫ܥܠܠܬܐ ܐܝܟܢܐ ܕܟܕ ܒܛܠܝܢ ܡܢ ܦܘܠܚܢܐ ܢܬܥܗܕܘܢ ܠܐܠܗܐ‬ ‫̈‬ ‫̈‬ ‫ܘܢܣܬܟܠܘܢ ܕܒܪܘܝܐ ܗܘ ܕܒܪܐ ܠܒ�ܝܬܐ ܒܫܬܐ ܝܘܡܝܢ‪ .‬ܘܕܒܗܢܐ ܝܘܡܐ ܕܫܒܬܐ ܫܠܡܝ‬ ‫ܒ�ܝܬܐ‪ .‬ܘܢܫܒܚܘܢ ܠܗ‪.‬‬ ‫‪Written in the margin.‬‬ ‫‪Written in the margin.‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܒ`܇ ܬܘܒ ܕܝܢ ܦܩܕ ܐܢܘܢ ܕܢܛܪܘܢ ܝܘܡܐ ܕܫܒܬܐ܆ ܐܝܟܢܐ ܕܢܐܠܦܘܢ ܕܢܗܘܘܢ‬ ‫̈‬ ‫ܥܒܕܝܗܘܢ ܘܐܓܝ�ܝܗܘܢ‪ .‬ܘܒܥܝ�ܗܘܢ‪ .‬ܘܢܢܝܚܘܢ‬ ‫)‪ (fol. 71r‬ܡ�ܚܡܢܐ ܘܢܪܚܡܘܢ‪ .‬ܥܠ‬ ‫ܐܢܘܢ‪ .‬ܫܒܬܐ ܓܝܪ ܢܝܚܬܐ ܡܬܦܫܩܐ‪.‬‬ ‫ܓ` ܬܘܒ ܦܩܕ ܐܢܘܢ ܕܢܛܪܘܢ ܠܝܘܡܐ ܕܫܒܬܐ܇ ܐܝܟܢܐ ܕܢܩܕܡܘܢ ܢܣܬܟܠܘܢ܆ ܕܥܬܝܕ‬ ‫ܡܫܝܚܐ ܕܢܚܘܬ ܠܒܝܬ ̈ܡܝܬܐ܇ ܘܢܦܪܘܩ ܘܢܢܝܚ ̇‬ ‫ܠܗܢܘܢ ܕܬܡܢ ܐܣܝܪܝܢ ܗܘܘ‪ .‬ܗܠܝܢ‬ ‫ܐܝܬܝܗܝܢ ̈‬ ‫ܥܠܠܬܐ ܕܡܛܠܬܗܝܢ ܦܩܕ ܐܢܘܢ ܕܢܛܪܘܢ ܠܝܘܡܐ ܕܫܒܬܐ‪ .‬ܘܠܘ ܕܢܙܕܕܩܘܢ‬ ‫̇‬ ‫ܒܢܛܘܪܬܗ‪.‬‬ ‫ܗܫܐ ܕܝܢ ܐܡܪܝܢܢ ܠܘܬܗܘܢ܆ ܬܘܒ܆ ܡܛܠ ̇ܗܝ ܕܪܫܝܢ ܗܘܘ ܠܗ ܠܡܫܝܚܐ ܕܣܥܪ ܗܘܐ‬ ‫ܒܝܘܡܐ ܕܫܒܬܐ ܬܕܡ�ܬܐ ̇ܗܠܝܢ‪ .‬ܐܝܟܢܐ ܕܠܐ ܡܬܪܫܐ ܐܠܗܐ ܐܒܐ܇ ܡܛܠ ܕܥܒܕ‬ ‫̈‬ ‫ܥܒܕܐ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܘܐܢ ܕܡܚܬ ܡܛܪܐ܇ ܘܐܢ ܕܡܪܒܐ ܙܪܥܐ܇ ܘܐܢ ܕܡܡܝܬ‬ ‫ܘܐܢ ܕܡܚܐ ܗܟܢܐ܆ ܘܠܐ ܒܪܗ ܡܬܪܫܐ‪ .‬ܕܐܚܠܡ ܠܡܫ�ܝܐ ܒܝܘܡܐ ܕܫܒܬܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܟܢܐ ܕܠܐ ܐܬܪܫܝܘ ܝܫܘܥ ܒܪ ܢܘܢ ܘܐܠܝܐ ܕܫܪܘ ܠܫܒܬܐ܇ ̇ܗܘ‬ ‫̈‬ ‫ܝܘܡܝܢ ܕܠܐܝܪܝܚܘ܇ ܗܢܐ ܕܝܢ ܒܡܐܙܠܬܗ ܕܠܚܘܪܝܒ܆ ܗܟܢܐ ܘܠܐ‬ ‫ܡܢ ܒܟܪܘܟܝܐ ܕܫܒܥܐ‬ ‫ܡܫܝܚܐ ܬܘܒ ܡܬܪܫܐ ܕܐܚܠܡ ܟ�ܝܗܐ ܒܝܘܡܐ ܕܫܒܬܐ܇‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܟܢܐ ܕܠܐ ܡܬܪܫܝܢ ܗܘܘ ̈‬ ‫̈‬ ‫ܕܒܚܐ ܐܦ‬ ‫ܟܗܢܐ܇ ܡܛܠ ̇ܗܝ ܕܡܩܪܒܝܢ‬ ‫̈‬ ‫ܡܢܗܪܝܢ ܫ�ܓܐ ܒܝܘܡܐ ܕܫܒܬܐ܆ ܗܟܢܐ ܘܠܐ ܡܫܝܚܐ ܕܐܣܝ ܠܡܡܚܝܐ ܒܝܘܡܐ‬ ‫ܕܫܒܬܐ‬ ‫̇‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܐܝܟܢܐ ܕܠܐ ܡܬܪܫܝܢ ܗܢܘܢ ܕܓܙܪܝܢ ܒܝܘܡܐ ܕܫܒܬܐ ܛܠܝܐ܇ ܘܠܐ‬ ‫̇ܗܢܘܢ ܕܡܣܩܝܢ ܡܢ ܿ ܼܚ ܳܒܪܐ ܐܘ ܒܐܪܐ ܒܥܝܪܐ ܕܢܦܠܐ ܒܗܘܢ ܒܝܘܡܐ ܕܫܒܬܐ܇ ܘܠܐ‬ ‫̇ܗܢܘܢ ܕܡܫܩܝܢ ܠܒܥܝܪܐ ̈ܡܝܐ ܒܝܘܡܐ ܕܫܒܬܐ܆ ܗܟܢܐ ܘܠܐ ܡܫܝܚܐ ܕܫܪܐ ܠܟ�ܝܗܐ‬ ‫ܐܣܝ�ܐ ܒܝܘܡܐ ܕܫܒܬܐ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܫܒܬܐ ܢܝܚܬܐ ܗܝ ܡܬܦܫܩܐ‪ .‬ܘܡܫܝܚܐ ܕܡܢܝܚ ܗܘܐ ̇‬ ‫ܒܗ ܐܝܠܝܢ‬ ‫ܕܠܐܝܢ ܘܡܛܪܦܝܢ ܒܟܘ̈ܪܗܢܐ܇ ܠܐ ܒܠܚܘܕ ̇‬ ‫ܠܗ ܠܡܪܫܘܬܐ ܠܐ ܫܘܐ܆ ܐܠܐ ܘܠܩܘܒܠ‬ ‫ܛܝܒܘܬܐ‬ ‫ܠܗ‪̇ .‬ܗܘ ܕܣܥܪ ̇‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܝܢܐ ܡܝܩܪ ܠܫܒܬܐ܆ ܘܐܝܢܐ ܡܨܥܪ ̇‬ ‫ܒܗ ܫܦܝ�ܬܐ‬ ‫ܘܛܒܬܐ܆ ܐܘ ܗܘ ܕܟܠܐ ܕܠܐ ܢܣܬܥ�ܢ ̇‬ ‫̈‬ ‫ܒܗ ܗܠܝܢ‪ .‬ܕܐܝܟ ܐܝܟܢ܆ ܡܫܝܚܐ ܡܢ܆ ܡܚܠܡ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܗܘܐ ܒܫܒܬܐ ܠܟ�ܝܗܐ܆ ܘܡܪܘܚ ܗܘܐ ܒܗ ܠܐܠܝܨܐ‪ .‬ܟܕ ܦܫܛ ܗܘܐ ܒܗ ܐܝܕܝܐ‬ ‫̈‬ ‫ܟܦܝܦܐ ܘܡܩܝܡ ܗܘܐ ̇‬ ‫ܝܒܝܫܬܐ܆ ܘܦܫܛ ܗܘܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܕܝܢ ܨܒܝܢ ܗܘܘ‬ ‫ܒܗ ܡܫ�ܝܐ‪.‬‬ ‫ܒܗ‬ ‫ܕܢܟܠܘܢܝܗܝ ܠܡܫܝܚܐ ܕܠܐ ܢܣܥܘܪ ܗܠܝܢ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܡܕܝܢ ܡܫܝܚܐ ܡܝܩܪ ܗܘܐ‬ ‫̈‬ ‫ܒܗܝ ܕܣܥܪ ܗܘܐ ̇‬ ‫ܠܝܘܡܐ ܕܫܒܬܐ܆ ̇‬ ‫ܝܗܘܕܝܐ ܕܝܢ ܡܨܥܪܝܢ ܗܘܘ ܠܝܘܡܐ‬ ‫ܒܗ ܛܒܬܐ‪.‬‬ ‫ܕܫܒܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܐܡܪܝܢ ܗܘܘ܆ ܕܠܐ ܢܣܬܥ�ܢ ܗܠܝܢ ܒܝܘܡܐ ܕܫܒܬܐ‬ ‫̈‬ ‫ܦܘܩܕܢܐ܆ ܕܠܐ ܬܓܘܪ ܘܠܐ ܬܩܛܘܠ ܘܛܪ‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܢܡܘܣܐ ̇ܗܘ ܕܐܝܬ ܒܗ‬ ‫̈‬ ‫ܘܥܒܝܕܐ ܐܬܬܣܝܡ܆ ܘܠܘ ܥܠ ܒܪܘܝܐ ܘܥܒܘܕܐ‪.‬‬ ‫ܝܘܡܐ ܕܫܒܬܐ ܘܕܫܪܟܐ‪ .‬ܥܠ ܒ�ܝܐ‬ ‫ܘܡܫܝܚܐ ܠܘ ܒܪܝܐ ܘܥܒܝܕܐ ܐܝܬܘܗܝ܆ ܐܠܐ ܐܠܗܐ ܒܪܘܝܐ ܘܥܒܘܕܐ ܕܗܘܐ ܒܪܢܫܐ܆‬ ‫̇‬ ‫ܕܡܪܗ ܓܝܪ‬ ‫ܟܕ ܠܐ ܐܫܬܚܠܦ܆ ܡܕܝܢ ܠܐ ܙܕܩ ܗܘܐ ܕܢܛܪ ܝܘܡܐ ܕܫܒܬܐ‪] .‬ܐܝܟ ܕܐܡܪ‬ ‫ܕܫܒܬܐ ܒܪܗ ܕܐܢܫܐ[ ‪252‬‬ ‫‪Written in the margin; it perfectly fits the text.‬‬

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‫‪411‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܗܘ ܡܫܝܚܐ ܝܗܒܗ ܠܢܡܘܣܐ ܒܛܘܪ ܣܝܢܝ܇ ܐܝܟ ܕܐܡܪ ܡܪܝ‬ ‫ܣܐܘܝܪܐ ̇‬ ‫ܒܗܝ ]ܡܥܢܝܬܐ[ ܕܝܠܕܬ ܐܠܗܐ܆ ܐܡܪ ܗܟܝܠ ܕܡܠܬܗ ܓܝܪ ܕܐܠܗܐ ܐܒܐ‬ ‫̇ܗܘ ܕܥܠ ܛܘܪܐ )‪ (fol. 71v‬ܪܡܐ ܕܣܝܢܝ ܢܚܬ ܕܢܬܠ ܢܡܘܣܐ ܠܥܡܐ‪ .‬ܘܕܫܪܟܐ‪ .‬ܡܕܝܢ‬ ‫ܝܗܘܒܗ ܕܢܡܘܣܐ ܠܐ ܡܫܥܒܕ ܠܢܡܘܣܐ ܕܝܗܒ ܕܢܛܪܝܘܗܝ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܕܣܥܪ ܗܘܐ ܡܫܝܚܐ ̈‬ ‫ܚܝܠܐ ܐܘܟܝܬ ܬܕܡ�ܬܐ ܒܝܘܡܐ ܕܫܒܬܐ‬ ‫]ܡܛܠ ܗܠܝܢ ̈‬ ‫̈‬ ‫ܥܠܠܬܐ[ ‪ 253‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܒܝܘܡܬܐ ܕܫܒܬܐ܆ ܝܬܝܪ ܡܬܟܢܫܝܢ ܗܘܘ‬ ‫̈‬ ‫̈‬ ‫ܟܢܫܐ‪ .‬ܘܟܕ ܢܚܙܘܢ ܠܐܬܘܬܐ ܕܣܥܪ‪ .‬ܢܐܬܪܘܢ ܡܢܗܘܢ ܘܢܗܝܡܢܘܢ ܒܗ‪ .‬ܕܬ̈ܪܬܝܢ ܓܝܪ‪.‬‬ ‫ܐܝܟܢܐ ܕܢܝܩܪ ܠܝܘܡܐ ܩܕܝܫܐ‪ .‬ܒܬܕܡ�ܬܐ ܕܣܥܪ ܒܗ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܐܝܟܢܐ ܕܟܕ ܚܙܝܢ ܠܗ‬ ‫ܕܣܥܪ ܫܦܝ�ܬܐ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܐܦ ܗܢܘܢ ܢܐܠܦܘܢ ܡܢܗ܆ ܘܢܣܥܪܘܢ ܫܦܝ�ܬܐ‬ ‫̈‬ ‫ܡܣܟܢܐ ܘܡܛ�ܦܐ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܣܥܪ ܗܘܐ ܬܕܡ�ܬܐ ܒܝܘܡܐ ܕܫܒܬܐ܆‬ ‫ܠܘܬ‬ ‫ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܠܢܝܚܬܐ ܘܒܛܠܢܐ ܕܦܩܕ ܕܢܬܢܛܪܘܢ ܒܝܘܡܐ ܫܒܝܥܝܐ ܕܐܝܬܘܗܝ‬ ‫ܫܒܬܐ܆ ܢܪܝܡ ܐܢܘܢ ܡܢ ܝܘܡܐ ܫܒܝܥܝܐ ܘܢܣܝܡ ܐܢܘܢ܆ ܒܝܘܡܐ ܩܕܡܝܐ ܕܐܝܬܘܗܝ‬ ‫ܚܕ ܒܫܒܐ ܕܒܗ ܩܡ ܡܢ ܒܝܬ ̈‬ ‫ܡܝܬܐ‪ .‬ܡܕܝܢ ܙܕܩ ܠܟ�ܝܣܛܝܢܐ ܕܢܒܛܠܘܢ ܡܢ ܦܘܠܚܢܐ܆‬ ‫̈‬ ‫ܘܥܒܕܝܗܘܢ ܘܐܓܝ�ܝܗܘܢ ܘܒܥܝ�ܗܘܢ‪ .‬ܒܝܘܡܐ ܕܚܕ ܒܫܒܐ ܟܕ‬ ‫ܘܢܬܬܢܝܚܘܢ ܗܢܘܢ ܟܝܬ‬ ‫̈‬ ‫̇‬ ‫ܢܣܥܪܘܢ ܒܗ ܫܦܝ�ܬܐ‪ .‬ܠܘܬ ܡܣܟܢܐ ܘܡܛ�ܦܐ‪ .‬ܡܛܠ ܕܡܫܝܚܐ ܫܩܠܗ ܠܢܝܚܬܐ ܡܢ‬ ‫̇‬ ‫ܘܣܡܗ ܒܝܘܡܐ ܩܕܡܝܐ‪ .‬ܕܐܝܬܘܗܝ ܚܕ ܒܫܒܐ‪.‬‬ ‫ܝܘܡܐ ܫܒܝܥܝܐ‬ ‫)‪» (13:18a‬ܐܡܪ ܗܘܐ ܕܝܢ ܝܫܘܥ ܠܡܢܐ ܕܡܝܐ ܡܠܟܘܬܐ ܕܐܠܗܐ« ̄ܗ‪ :‬ܗܢܐ ܫܪܒܐ‬ ‫ܘܗܘ ܕܕܡܝܐ ܡܠܟܘܬܐ ܕܫܡܝܐ ܠܚܡܝܪܐ ܕܢܣܒܬ ܐܢܬܬܐ܆ ܡܦܫܩ ܠܢ ̇‬ ‫̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬ ‫)‪» (13:23a‬ܫܐܠܗ ܕܝܢ ܐܢܫ‪ .‬ܕܐܢ ܙܥܘܪܝܢ ܐܝܠܝܢ ܕܚܐܝܢ« ̄ܗ‪ :‬ܫܐܠܗ ܕܙܥܘ̈ܪܐ‬ ‫ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܚܐܝܢ ܒܙܕܝܩܘܬܐ ܘܒܡܝܬܪܘܬܐ ܐܘ ̈ܣܓܝܐܐ‪:‬‬ ‫)‪» (13:24a‬ܝܫܘܥ ܕܝܢ ܐܡܪ ܠܗ‪ .‬ܐܬܟܬܫܘ ܠܡܥܠ ܒܬܪܥܐ ܐܠܝܨܐ« ̄ܗ‪ :‬ܟܕ ܡܫܬܐܠ‬ ‫ܗܘܐ ܗܟܝܠ ܗܘ ܡܫܝܚܐ ܫܘܐܠܐ‪ .‬ܐܝܬ ܐܡܬܝ ܡܢ܆ ܕܠܘܬ ܡܠܬܐ ̇ܗܝ ܕܡܫܬܐܠܐ‬ ‫ܗܘܬ ܡܦܢܐ ܗܘܐ ܦܬܓܡܐ‪ .‬ܐܝܬ ܕܝܢ ܐܡܬܝ܆ ܕܠܘ ܠܘܬ ܡܠܬܐ ܡܦܢܐ ܗܘܐ‬ ‫ܦܬܓܡܐ܆ ܐܠܐ ܠܘܬ ܚܘܫܒܗ ܟܣܝܐ ̇‬ ‫ܕܗܘ ܕܡܫܐܠ ܗܘܐ‪ .‬ܐܝܬ ܗܘܐ ܕܝܢ ܬܘܒ‬ ‫̈‬ ‫ܐܡܬܝ܆ ܕܟܕ ܠܐ ܐܢܫ ܡܫܐܠ ̇‬ ‫ܠܗ܆ ܐܠܐ ܕܟܕ ܫܬܝܩܝܢ ܗܘܘ ܫܡܘܥܐ ܘܠܐ ܡܡܠܠܝܢ܆‬ ‫̈‬ ‫̈‬ ‫ܠܚܘܫܒܝܗܘܢ‪ .‬ܘܗܠܝܢ ܟܠܗܝܢ܆ ܠܝܘܬܪܢܐ ܕܫܡܘܥܐ ܡܦܪܢܣ ܗܘܐ ܠܗܝܢ܆‬ ‫ܡܟܣ ܗܘܐ‬ ‫ܗܟܢܐ ܥܒܕ ܗܪܟܐ‪ .‬ܫܒܩ ܓܝܪ ܕܢܦܢܐ ܕܐܢ ܙܥܘ̈ܪܐ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܚܐܝܢ‬ ‫ܣܓܝܐܐ܆ ܠܦܘܬ ̇ܗܘ ܡܐ ܕܬܒܥ ܗܘܐ ܫܘܐܠܗ ̇‬ ‫̈‬ ‫ܕܗܘ ܕܫܐܠ‪ .‬ܡܛܠ‬ ‫ܒܙܕܝܩܘܬܐ ܐܘ‬ ‫̇‬ ‫̇‬ ‫ܕܡܢ ܗܕܐ‪ .‬ܠܝܬ ܗܘܐ ܝܘܬܪܢܐ‪ .‬ܐܝܢܐ ܕܝܢ ܝܘܬܪܢܐ ܗܘܐ ܗܘܐ‪ .‬ܡܢ ܗܝ ܕܢܦܢܐ ܡܪܢ܆‬ ‫ܕܐܢ ܙܥܘ̈ܪܐ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܚܐܝܢ ܒܡܝܬܪܘܬܐ ܘܡܫܬܘܝܢ ܠܡܠܟܘܬܐ ܐܘ‬ ‫̈‬ ‫̈‬ ‫ܠܫܡܘܥܐ ܟܕ ܐܡܪ‪ .‬ܗܟܢܐ‪:‬‬ ‫ܣܓܝܐܐ ܐܢܘܢ‪ .‬ܐܠܐ ܦܢܝ ܠܘܬ ̇ܗܝ ܕܡܝܬܪܐ ܘܡܘܬܪܐ‬ ‫)‪» (13:24a‬ܐܬܟܬܫܘ ܠܡܥܠ ܒܬܪܥܐ ܐܠܝܨܐ ‪̄ «254‬ܗ‪ :‬ܠܐ ܡܘܬܪܐ ̇ܗܝ ܕܐܦܢܐ ܠܟ‬ ‫ܕܐܢ ܙܥܘ̈ܪܐ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܚܐܝܢ ܒܡܝܬܪܘܬܐ ܐܘ ̈ܣܓܝܐܐ‪ .‬ܐܠܐ ܗܕܐ ܗܝ‬ ‫ܕܡܘܬܪܐ‪ .‬ܕܐܦܢܐ ܘܐܚܘܐ ܠܥܠܬܐ ܠܙܢܐ ܕܡܢܗ ܐܬܝܢ ܐܢܬ]ܘܢ[ ܠܘܬ ̇ܗܝ ܕܬܚܘܢ‬ ‫ܒܡܝܬܪܘܬܐ ܐܘ ܬܫܬܘܘܢ ܠܡܠܟܘܬܐ‪ .‬ܕܫܡܝܐ‪ .‬ܗܕܐ]‪̇ » (fol. 72r) [+‬ܗܝ ܕܬܬܟܬܫܘܢ‬ ‫̈‬ ‫̈‬ ‫ܐܘܢܓܠܝܐ‪ .‬ܐܠܝܨܐ‬ ‫ܕܦܘܩܕܢܐ‬ ‫ܠܡܥܠ ܒܬܪܥܐ ܐܠܝܨܐ« ̄ܗ‪ :‬ܬܪܥܐ ܩܪܐ‪ .‬ܠܢܛܘܪܘܬܐ‬ ‫ܓܝܪ ܩܪܝܗܝ܆ ܡܛܠ ̇ܗܝ ܕܡܬܒܥܝܐ ܠܐܝܠܝܢ ܕܥܐܠܝܢ ܒܗ܆ ܕܬܗܘܐ ܠܗܘܢ ܗܝܡܢܘܬܐ ܠܐ‬ ‫‪Written in the margin.‬‬ ‫‪.‬ܐܠܗܐ ‪Due to scribal error, it is written‬‬

‫‪253‬‬ ‫‪254‬‬

‫‪412‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܢܣܝܘܢܐ‬ ‫ܘܥܡܠܐ‪ .‬ܘܡܣܝܒܪܢܘܬܐ‬ ‫ܘܩܕܝܫܐ ܟܝܬ‬ ‫ܕܟܝܐ‬ ‫ܡܬܦܫܟܢܝܬܐ ܘܕܘܒ�ܐ‬ ‫̈‬ ‫̇‬ ‫ܘܐܘܠܨܢܐ ܕܥܕܝܢ ܥܠܝܗܘܢ‪ .‬ܘܫܘܪܪܐ ܕܣܒ�ܐ ܕܡܠܝܟܝܢ ܘܬܪܥܝܬܐ ܗܝ ܕܚܝܠܬܢܝܐ ܕܠܐ‬ ‫̈‬ ‫ܡܬܪܦܝܐ‪ .‬ܐܘܟܝܬ ܡܬܓܪܦܐ ܠܘܬ ܗܢܝܐܘܬܐ ܫܟܝ�ܬܐ ܘܒܣ�ܢܝܬܐ‪.‬‬ ‫̈‬ ‫ܕܣܓܝܐܐ ܢܒܥܘܢ ܠܡܥܠ ܘܠܐ ܢܫܟܚܘܢ« ̄ܗ‪ :‬ܠܘ‬ ‫)‪» (13:24b‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܓܝܪ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܕܣܓܝܐܐ‪ .‬ܟܕ ܒܒܛܝܠܘܬܐ ܦܠܚܝܢ ܡܝܬ̈ܪܬܐ܇ ܠܐ ܥܐܠܝܢ ܠܗ ܠܡܠܟܘܬܐ‪.‬‬ ‫ܗܕܐ ܐܡܪ‬ ‫̈‬ ‫̈‬ ‫ܐܠܐ ܗܕܐ ܐܡܪ‪ .‬ܕܣܓܝܐܐ ܒܥܠܡܐ ܕܥܬܝܕ‪ .‬ܟܕ ܚܙܝܢ ܠܙܕܝܩܐ ܕܥܐܠܝܢ ܒܫܘܒܚܐ‬ ‫ܠܡܠܟܘܬܐ ̇ܗܝ ܕܫܡܝܐ‪ .‬ܨܒܝܢ ܘܒܥܝܢ ܕܥܐܠܝܢ ܥܡܗܘܢ‪ .‬ܠܐ ܕܝܢ ܡܫܟܚܝܢ ܠܡܥܠ܆ ܡܛܠ‬ ‫ܕܠܐ ܦܠܚܘ ܙܕܝܩܘܬܐ ܒܗܢܐ ܥܠܡܐ‪ .‬ܘܠܫܘܪܪܐ ܕܗܠܝܢ‪̇ .‬ܡܝܬܐ ܘܐܡܪ‪:‬‬

‫)‪» (13:25a‬ܡܢ ܫܥܬܐ ܕܢܦܘܩ ܡܪܐ ܒܝܬܐ ܘܢܐܚܘܕ ܬܪܥܐ‪ .‬ܘܬܗܘܘܢ ܩܝܡܝܢ ܠܒܪ‬ ‫ܘܢܩܫܝܢ ܒܬܪܥܐ« ̄ܗ‪̇ :‬ܗܢܘܢ ܕܩܝܡܝܢ ܠܒܪ ܡܢ ܬܪܥܐ ܘܢܩܫܝܢ ܐܝܬܝܗܘܢ ̇ܗܢܘܢ ܕܐܡܪ‬ ‫ܕܢܒܥܘܢ ܠܡܥܠ ܘܠܐ ܢܫܟܚܘܢ‪ .‬ܡܛܠ ܕܠܐ ܦܠܚܘ ܡܝܬܪܘܬܐ ܗܪܟܐ‪ .‬ܗܠܝܢ ܓܝܪ ܟܕ ܚܙܝܢ‬ ‫ܠܗ ܠܡܫܝܚܐ ܕܕܢܚ ܒܫܘܒܚܐ ܕܝܠܗ ܪܒܐ ܘܦܐܐ ܠܐܠܗܐ ܗܢܘܢ ܡܬܪܓܪܓܝܢ ܠܡܥܠ‬ ‫̈‬ ‫̈‬ ‫ܠܙܕܝܩܐ‪ .‬ܠܐ ܕܝܢ ܡܥܠ‬ ‫ܒܛܒܬܐ ܕܠܥܠܡ‪ .‬ܕܡܫܟܢ‬ ‫ܥܡܗ ܠܒܝܬ ܓܢܘܢܐ ܘܢܫܬܘܬܦܘܢ‬ ‫̈‬ ‫ܠܗܘܢ ܥܡܗ܆ ܡܛܠ ܕܒܙܒܢܐ ̇ܗܘ ܕܘܠܐ ܗܘܐ ܕܢܬܪܓܪܓܘܢ ܠܛܒܬܐ ܘܢܣܥܪܘܢ‬ ‫ܡܛܠܬܗܝܢ ܡܝܬ̈ܪܬܐ܆ ܠܐ ܣܥܪܘ‪ .‬ܡܪܐ ܒܝܬܐ ܕܝܢ܆ ܠܢܦܫܗ ܩܪܐ܆ ܕܐܝܬܘܗܝ ܡܪܐ‬ ‫ܕܟܠܗ[ ܒܪܝܬܐ‪ .‬ܒܝܬܐ ܗܟܝܠ ܘܬܪܥܐ ̇ܗܘ ܕܡܬܬܚܕ‪̇ .‬‬ ‫] ̇‬ ‫ܘܗܢܘܢ ܕܩܝܡܝܢ ܠܒܪ ܘܢܩܫܝܢ‬ ‫ܒܬܪܥܐ܆ ܡܢ ܕܘܡܝܐ ܕܗܠܝܢ ܕܗܪܟܐ ܫܩܠ ܐܢܝܢ‪̇ .‬‬ ‫ܒܗܝ ܕܐܟܙܢܐ ܕܐܢܫ ܕܥܒܕ ܡܫܬܘܬܐ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܠܒܝܬܝܐ ܡܢ ܡܥܠ ܠܓܘ܆ ܠܢܘܟ�ܝܐ ܕܝܢ ܫܒܩ ܠܒܪ‪ .‬ܗܟܢܐ ܘܡܪܝܐ܆ ܠܙܕܝܩܐ ܡܢ ܡܥܠ‬ ‫̈‬ ‫̈‬ ‫ܠܡܠܟܘܬܐ܆ ܠܥܘܠܐ ܕܝܢ ܫܒܩ ܠܒܪ ܡܢ ܡܠܟܘܬܐ ܒܬܫܢܝܩܐ ܕܠܥܠܡ‪:‬‬ ‫)‪» (13:25b‬ܘܬܫܪܘܢ ܠܡܐܡܪ‪ .‬ܡܪܢ ܡܪܢ ܦܬܚ ܠܢ« ̄ܗ‪ :‬ܒܥܦܝܦܘܬܐ ܕܩܪܝܬܐ ܕܡܪܢ܆‬ ‫ܠܡܬܝܐܒܢܘܬܐ ‪ 255‬ܕܝܠܗܘܢ ܣܓܝܐܬܐ ܡܘܕܥ‪.‬‬ ‫)‪» (13:25c‬ܘܢܥܢܐ ܗܘ ܘܢܐܡܪ‪ .‬ܐܡܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܠܐ ܝܕܥ ܐܢܐ ܠܟܘܢ‬ ‫ܐܝܡܟܐ ܐܢܬܘܢ« ̄ܗ‪ :‬ܘܐܝܟܢ ܠܐ ܝܕܥ ܠܗܘܢ܆ ܟܕ ܗܘ ܐܝܬܘܗܝ ܡܪܗܘܢ ܘܒܪܘܝܐ‬ ‫ܕܝܠܗܘܢ‪ .‬ܠܘ ܥܠ ܝܕܥܬܐ ܕܝܬܗܘܢ ܐܘ ܕܐܬܪܗܘܢ ܐܡܪ ܕܠܐ ܝܕܥ ܗܘܐ ܡܢ ܐܝܡܟܐ‬ ‫̈‬ ‫ܦܘܩܕܢܝ‪ .‬ܘܒܕܓܘܢ ܢܘܟ�ܝܐ ܚܫܒ ܐܢܐ‬ ‫ܐܢܬܘܢ‪ .‬ܐܠܐ ܕܠܐ ܝܕܥ ܐܢܐ ܠܟܘܢ ܕܢܛܪܬܘܢ‬ ‫̈‬ ‫ܠܐܢܫܝܢ ܢܘܟ�ܝܐ ܕܠܐ ܣܟ ܝܕܥ ܡܢ ܐܝܡܟܐ ܐܝܬܝܗܘܢ‪.‬‬ ‫ܠܟܘܢ܆ ܐܝܟ ܐܢܫ ܕܚܙܐ‬ ‫̈‬ ‫ܘܝܕܝܥܐ ܗܕܐ ܕܗܟܢܐ ܗܝ‪ .‬ܡܢ ̇ܗܝ ܕܐܡܪ‪ .‬ܒܬܪܟܢ‪ .‬ܐܪܚܩܘ ܠܟܘܢ ܡܢܝ ܦܠܚܝ ܥܘܠܐ‪.‬‬ ‫̈‬ ‫ܘܒܫܘܩܝܢ ܐܠܦܬ« ̄ܗ‪ :‬ܡܬܕܟܪܝܢ‬ ‫)‪» (13:26‬ܘܬܫܪܘܢ ܠܡܐܡܪ ܩܕܡܝܟ ܐܟܠܢ ܘܐܫܬܝܢ‬ ‫̈‬ ‫ܒܢܝ ܐܝܣܪܝܠ ̇‬ ‫ܒܗܘ ܝܘܡܐ܇ ܠܙܒܢܐ ̇ܗܘ ܕܒܗ ܐܬܗܦܟ ܡܫܝܚܐ ܥܡܠܗܘܢ܆ ܒܒܣܪ‪ .‬ܟܕ‬ ‫ܒܙܒܢ ܡܢ܆ ܒܡܐܟܘܠܬܐ ܘܒܫܩܝܐ ܡܫܬܘܬܦ ܗܘܐ ܥܡܗܘܢ‪ .‬ܒܙܒܢ ܕܝܢ ܐܦ‬ ‫ܡܠܦܢܘܬܐ ܡܣܪܚ ܗܘܐ ܠܗܘܢ‪ .‬ܟܕ ܗܢܘܢ ܒܝܕ ܗܠܝܢ ܟܠܗܝܢ܆ ܠܐ ܡܕܡ ܝܬܪܘ‪ .‬ܬܘܒ‬ ‫ܗܟܢܐ ܐܡܪܝܢ ܠܗ ܐܝܣ�ܠܝܐ ̇‬ ‫ܒܗܘ ܝܘܡܐ ܕܩܕܡܝܟ ܐܟܠܢ ܘܐܫܬܝܢ܆ ܒܗܢܐ )‪(fol. 72v‬‬ ‫ܙܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܡܫܡܠܝܢ ܗܘܘ ܦܘܠܚܢܐ ܢܡܘܣܝܐ܇ ܐܦ ܡܩܪܒܝܢ ܗܘܘ ܠܗ ]ܕܟ�ܐ[ ܘܐܟܠܝܢ‬ ‫̇‬ ‫̈‬ ‫ܗܘܘ ܘܫܬܝܢ ܩܕܡ ܡܪܝܐ‪ .‬ܒܪܡ ܕܝܢ ܠܐ ܐܙܕܕܩܘ ܒܝܕ ܗܕܐ‪ .‬ܐܝܟ ܗܝ »ܕܒܕܒܚܐ‬ ‫̈‬ ‫ܠܟܬܒܐ ܕܢܡܘܣܐ‬ ‫ܘܒܩܘ̈ܪܒܢܐ܆ ܠܐ ܨܒܝܬ‪ «.‬ܘܬܘܒ ̇ܗܝ ܕܫܡܥܝܢ ܗܘܘ ܒܟܠ ܫܒܐ‬ ‫̈‬ ‫ܘܕܢܒܝܐ ܕܡܬܩܪܝܢ ܗܘܘ ܥܠܝܗܘܢ܆ »ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ‪ «.‬ܐܠܐ ܘܐܦܠܐ ܗܟܢܐ‬ ‫̈‬ ‫ܐܙܕܕܩܘ »ܡܛܠ ܕܠܐ ܗܘܐ ܫܡܘܥܘܗܝ ܕܢܡܘܣܐ ܟܐܢܝܢ ܩܕܡ ܐܠܗܐ« ܐܝܟ ܕܐܡܪ‬ ‫‪.‬ܠܡܬܢܐ ܢܒܝܘܬܐ ‪Due to scribal error, it is written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܛܘܒܢܐ ܦܘܠܘܣ‪.‬‬ ‫̇‬ ‫ܬܘܒ ܕܝܢ ܟ�ܝܣܛܝܢܐ ܐܡܪܝܢ ܠܗ ܠܡܫܝܚܐ‪ .‬ܕܩܕܡܝܟ ܐܟܠܢ ܘܐܫܬܝܢ܆ ܒܗܢܐ ܙܢܐ ܒܗܝ‬ ‫̈‬ ‫ܥܐܕܐ ܕܡܛܠܬܗ‪.‬‬ ‫ܕܗܝܡܢܘ ܗܘܘ ܒܡܫܝܚܐ ܘܥܐܠܝܢ ܗܘܘ ܠܥܕܬܐ܆ ܘܡܫܡܠܝܢ ܗܘܘ‬ ‫̈‬ ‫̈‬ ‫ܠܢܡܘܣܘܗܝ‪ .‬ܟܕ ܠܗܘܢ ܠܐ ܢܛܪܝܢ ܗܘܘ܆ ܘܦܐ̈ܪܐ‬ ‫ܠܦܘܩܕܢܘܗܝ‪ .‬ܐܦ‬ ‫ܘܫܡܥܝܢ ܗܘܘ‬ ‫ܕܙܕܝܩܘܬܐ ܠܐ ܡܚܘܝܢ ܗܘܘ‪:‬‬ ‫̈‬ ‫ܒܫܘܩܝܢ ܐܠܦܬ« ̄ܗ‪ :‬ܠܘ ܡܛܠ ܕܐܟܠܬܘܢ‬ ‫)‪» (13:26‬ܩܕܡܝܟ ܐܟܠܢ ܘܐܫܬܝܢ ܐܦ‬ ‫̈‬ ‫ܒܫܘܩܝܟܘܢ‪ .‬ܡܛܠ ܗܕܐ ܡܢ ܐܢܢܩܝ ܥܐܠܝܢ ܐܢܬܘܢ‬ ‫ܘܐܫܬܝܬܘܢ‪ .‬ܩܕܡܘܗܝ ܘܐܠܦ‬ ‫̈‬ ‫̇‬ ‫ܠܡܠܟܘܬܗ‪̇ .‬ܗܝ ܕܠܐ ܥܐܠܝܢ ܐܢܬܘܢ ܠܗ ܐܠܐ ܐܢ ܟܕ ܢܛܪܝܢ ܐܢܬܘܢ ܦܘܩܕܢܘܗܝ‪.‬‬ ‫̈‬ ‫ܒܫܘܩܝܟܘܢ ܐܡܪܬܘܢ‪ .‬ܐܠܐ‬ ‫ܬܘܒ ܕܝܢ ̇ܗܝ ܕܐܟܠܬܘܢ ܐܦ ܐܫܬܝܬܘܢ ܩܕܡܘܗܝ ܘܐܠܦ‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ ܫܬܩܬܘܢ‪ .‬ܒܕܓܘܢ ܟܐܢܐܝܬ ܠܐ ܡܥܠ‬ ‫ܡܢ ̇ܗܝ ܕܥܨܝܬܘܢܝܗܝ ܘܠܐ ܢܛܪܬܘܢ‬ ‫ܠܟܘܢ ܥܡܗ܆ ܐܠܐ ܫܒܩ ܠܟܘܢ ܠܒܪ ܒܬܫܢܝܩܐ‪.‬‬ ‫̈‬ ‫ܦܠܚܝ‬ ‫)‪» (13:27‬ܘܢܐܡܪ ܠܟܘܢ܆ ܕܠܐ ܝܕܥ ܐܢܐ ܠܟܘܢ ܘܐܝܡܟܐ ܐܢܬܘܢ‪ .‬ܦܪܘܩܘ ܠܟܘܢ‬ ‫ܫܘܩܪܐ« ̄ܗ‪ :‬ܫܘܩܪܐ ܠܥܘܠܐ‪ .‬ܐܦ ܠܕܓܠܘܬܐ ܩܪܐ‪:‬‬ ‫̈‬ ‫ܫܢܐ‪ .‬ܟܕ ܬܚܙܘܢ ܠܐܒܪܗܡ ܘܠܐܝܣܚܩ‬ ‫)‪» (13:28‬ܬܡܢ ܢܗܘܐ ܒܟܝܐ ܘܚܘܪܩ‬ ‫ܘܠܝܥܩܘܒ« ܘܫܪܟܐ‪̇ .‬ܗܘ ܡܢ ܫܐܠܗ‪ .‬ܕܐܢ ܙܥܘܪܝܢ ܐܝܠܝܢ ܕܚܐܝܢ ܒܙܕܝܩܘܬܐ ܐܘ‬ ‫̈ܣܓܝܐܝܢ‪ .‬ܗܘ ܕܝܢ ܫܒܩܗ ܠܫܘܐܠܐ ܕܠܐ ܡܘܬܪ‪ .‬ܘܐܬܦܢܝ ܠܘܬ ̇ܗܝ ܕܡܘܬܪܐ ܟܕ ܡܚܘܐ‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܥܐܠܝܢ ܠܡܠܟܘܬܐ ܟܕ ܐܡܪ‪» .‬ܐܬܟܬܫܘ ܠܡܥܠ‬ ‫ܕܒܗ ܪܕܝܢ‬ ‫ܥܠ ܐܘܪܚܐ‬ ‫ܒܬܪܥܐ ܐܠܝܨܐ‪ «.‬ܘܐܢܗܘ ܕܠܐ ܨܒܝܢ ܐܢܬܘܢ ܠܡܬܪܨܘ ܠܗܘܢ ܚܙܝܢ ܐܢܬܘܢ ܠܐܒܪܗܡ‬ ‫̈‬ ‫ܘܠܢܒܝܐ ܐܚ�ܢܐ ܥܡܗܘܢ ܒܡܠܟܘܬܐ‪ .‬ܘܐܢܬܘܢ ܢܦܩܝܢ ܐܢܬܘܢ‬ ‫ܘܐܝܣܚܩ ܘܝܥܩܘܒ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܢܗ‪ .‬ܒܟܝܐ ܡܢ܆ ܠܬܫܢܝܩܐ ܩܪܐ‪ .‬ܚܘܪܩ ܫܢܐ ܕܝܢ ܠܬܫܢܝܩܐ ܐܚ�ܢܐ ܕܥܣܩܝܢ ܡܢ‬ ‫ܠܒܪ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܒܗܝ ܕܟܠ ܚܕ ܚܕ ܡܢ ܚܛܝܐ ܠܦܘܬ ܬܘܣܦܬܐ‪ .‬ܘܒܘܨܪܐ ܕܚܛܗܘܗܝ܆ ܗܟܢ ܡܫܬܢܩ‬ ‫̇ܗܘ‪.‬‬ ‫̈‬ ‫ܕܫܘܢܩܐ‪ .‬ܐܘ ܗܟܢܐ ܐܡܪ܇ ̇‬ ‫ܕܗܢܘܢ ܕܒܓܗܢܐ ܡܫܬܢܩܝܢ܇‬ ‫ܒܝܬܝܪܘܬܐ‪ .‬ܐܦ ܚܣܝܪܘܬܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܢ ܝܕ ܥܣܩܘܬܐ ܕܝܠܗܘܢ ܕܫܘܢܩܐ܆ ܒܟܝܢ ܘܡܚܪܩܝܢ ܫܢܝܗܘܢ ܐܝܟ ܕܚܘܝܢܢ ܒܗܘ ܕܡܬܝ‪.‬‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܦ�ܝܫܐ ܘܐܡܪܝܢ ܠܗ ܙܠ ܠܟ ܡܟܐ ܡܛܠ‬ ‫)‪» (13:31‬ܒܗ ܒܗܘ ܝܘܡܐ‪ .‬ܩܪܒܘ‬ ‫ܕܗܪܘܕܣ ܨܒܐ ܕܢܩܛܠܟ« ̄ܗ‪ :‬ܦ�ܝܫܐ ܗܟܝܠ ܟܕ ܚܙܝܢ ܗܘܘ ܠܗ ܠܡܫܝܚܐ ܕܣܥܪ ̈ܚܝܠܐ‬ ‫̈‬ ‫ܘܬܕܡ�ܬܐ ܘܡܣܪܚ ܡܠܦܢܘܬܐ ܡܠܝܬ ̈‬ ‫ܠܟܢܫܐ ܕܡܬܬܦܝܣܝܢ ܗܘܘ ܠܗ‬ ‫ܚܝܐ܇ ܚܙܝܢ ܗܘܘ‬ ‫ܘܡܬܐܣܪܝܢ ܒܗ܆ ܐܦ ܗܢܘܢ ܚܣܡܝܢ ܗܘܘ ܒܗ‪ .‬ܚܣܝܪܝܢ ܗܘܘ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ‬ ‫ܕܦܝܫܝܢ ܗܘܘ ܡܢ ̇ܗܝ ܕܢܗܘܘܢ ̈ܪܝܫܢܐ ܕܥܡܐ‪̇ .‬‬ ‫ܒܗܝ ܕܥܡܐ‪ .‬ܒܬܪ ܡܫܝܚܐ ܐܙܠ ܗܘܐ‪.‬‬ ‫ܐܚܪܬܐ ܕܝܢ܆ ܕܡܬܓܠܙܝܢ ܗܘܘ ܡܢ ܐܝܩ�ܐ ܘܝܘܬ̈ܪܢܐ ܕܝܗܒ ܗܘܐ ܥܡܐ‪ .‬ܘܡܛܠ ܗܠܝܢ‬ ‫ܚܣܡܝܢ ܗܘܘ ܒܗ ܘܐܚܝܕܝܢ ܠ]ܩܘ[ܒܠܗ ̈ܚܐܦܐ ܠܐ ܡܬ] ̈‬ ‫ܠܒܟܢܐ[‪ .‬ܒܕܓܘܢ )‪(fol. 73r‬‬ ‫ܨܒܝܢ ܗܘܘ ܕܢܦܘܩ ܡܢ ܐܘܪܫܠܡ‪ .‬ܘܥܠ ̇ܗܝ ܫܩܠܘ ܦܪܨܘܦܐ ܕܗܪܘܕܣ‪ .‬ܘܩܪܒܘ ܠܘܬܗ ܟܕ‬ ‫ܡܚܘܝܢ ܠܗ܆ ܐܝܟ ̇ܗܘ ܕܡܚܒܝܢ ܠܗ܆ ܘܚܝܣܝܢ ܥܠܘܗܝ ܘܛܢܝܢ ܚܠܦܘܗܝ ܟܕ ܐܡܪܝܢ‪» .‬ܕܦܘܩ‬ ‫ܙܠ ܠܟ ܡܢ ܐܘܪܫܠܡ‪ .‬ܡܛܠ ܕܗܪܘܕܣ ܨܒܐ ܠܡܩܛܠܟ‪ «.‬ܡܫܝܚܐ ܕܝܢ ܡܛܠ ܕܒܚܪ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܠܡܚܫܒܬܗܘܢ ܕܠܘ ܟܕ ܪܚܡܝܢ ܗܘܘ ܠܗ‬ ‫ܠܠܒܘܬܐ ܕܝܠܗܘܢ ܘܠܟ ̈ܘܠܝܬܘܗܢ ܘܝܕܥ ܗܘܐ‬ ‫‪256‬‬ ‫ܐܡܪܝܢ ܗܘܘ ܠܗ ܗܕܐ܆ ܐܠܐ ܟܕ ܚܣܡܝܢ ܒܗ܆ ܐܪܥ ܠܗܘܢ ܡܫܝܢܐܝܬ ܘܢܝܚܐܝܬ ܟܕ‬ ‫ܐܡܪ ܗܟܢ‬ ‫)‪» (13:32a‬ܙܠܘ ܐܡܪܘ ܠܬܥܠܐ ܗܢܐ« ̄ܗ‪ :‬ܠܘ ܠܗܪܘܕܣ ܩܪܐ ܬܥܠܐ‪ .‬ܘܝܕܝܥܐ܆ ܡܢ ̇ܗܝ‬ ‫‪.‬ܢܚܝܬܝܬ ‪Due to scribal error, it is written‬‬

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‫‪414‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܕܐܠܘ ܠܗ ܩܪܐ ܗܘܐ܆ ܐܡܪ ܗܘܐ ܬܥܠܐ ̇ܗܘ܆ ܥܠ ̇ܗܘ ܕܪܚܝܩ ܢܦܠܐ‪ .‬ܒܪܬ ܩܠܐ ܕܝܢ‬ ‫ܕܗܢܐ܆ ܥܠ ܗܢܐ ܕܩܪܝܒ ܡܬܐܡܪܐ‪ .‬ܡܕܝܢ ܬܥܠܐ‪ .‬ܠܨܒܝܢܗܘܢ ܕܦ�ܝܫܐ ܫܡܗ‪.‬‬ ‫ܘܬܥܠܐ ܩܪܝܗܝ܆ ܡܛܠ ܬ̈ܪܬܝܢ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܕܨܢܝܥ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܒܝܫܝܢ‬ ‫̈‬ ‫ܙܢܝܐ ܕܝܠܗ ܐܝܟ ܬܥܠܐ‪.‬‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ܆ ܕܠܦܪܝܫܐ ܐܝܢܐ ܕܩܪܝܒ ܗܘܐ ܰܫܡܗ ܬܥܠܐ‪ .‬ܟܕ ܠܘܬܗܘܢ ܦ�ܝܫܐ‬ ‫ܕܬܡܢ ܟܢܝܫܝܢ ܗܘܘ ܠܘܬܗ܆ ܒܫܡܐ ܚܕܢܝܐ ܕܦܪܝܫܐ ܟܢܝ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܐܣܘܬܐ ܥܒܕ ܐܢܐ« ̄ܗ‪ :‬ܐܢܬܘܢ ܡܢ ܨܒܝܢ‬ ‫ܫܐܕܐ‬ ‫)‪» (13:32b‬ܗܐ ܡܦܩ ܐܢܐ‬ ‫̈‬ ‫ܐܢܬܘܢ ܕܐܦܘܩ ܡܢ ܐܘܪܫܠܡ ܕܠܐ ܢܬܐܣܪܘܢ ܒܝ ܟܢܫܐ‪ .‬ܐܢܐ ܕܝܢ ܕܠܩܘܒܠܐ‬ ‫ܕܨܒܝܢܟܘܢ ܥܒܕ ܐܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܠܘ ܒܠܚܘܕ ܡܦܩ ܠܐ ܢܦܩ ܐܢܐ‪ .‬ܐܠܐ ܘܝܬܝܪ ܣܥܪ ܐܢܐ‬ ‫̈‬ ‫̈‬ ‫‪257‬‬ ‫̈ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܐܝܟܢܐ ܕܝܬܝܪܐܝܬ ܢܬܢܩܦܘܢ ܠܝ ܟܢܫܐ ܕܡܗܝܡܢܝܢ‪ .‬ܐܣܘܬܐ܆‬ ‫̈‬ ‫ܠܟܠܗܘܢ ̈‬ ‫ܠܡܡܚܝܐ ܩܪܐ‪:‬‬ ‫ܙܢܝܐ ܕܚܘܠܡܢܐ ܕܡܫܟܢ ܐܢܐ‪ .‬ܠܟ�ܝܗܐ ܐܦ‬ ‫)‪» (13:32c‬ܝܘܡܢܐ ܘܡܚܪ ܘܠܝܘܡܐ ܕܬܠܬܐ ܡܫܬܡܠܐ ܐܢܐ« ̄ܗ‪ :‬ܝܘܡܢܐ ܘܡܚܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ܙܥܘ̈ܪܐ‪ .‬ܐܘ ܗܟܢܐ܆ ܝܘܡܢܐ‬ ‫ܠܝܘܡܬܐ ܙܥܘ̈ܪܐ ܩܪܐ‪ .‬ܘܝܘܡܐ ܕܬܠܬܐ‪ .‬ܠܒܬܪ‬ ‫̇‬ ‫̈‬ ‫ܡܫܡܗ܆ ܠܫܢܬܐ ܩܕܡܝܬܐ ܕܣܥܪ ܒܗ ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܘܠܡܚܪ‪ .‬ܠܫܢܬܐ ܬܪܝܢܝܬܐ‪.‬‬ ‫̇‬ ‫ܕܒܗ ܚܫ ܘܡܝܬ ܘܩܡ ܘܐܣܬܠܩ܆ ܡܛܠ ܕܒܬܠܬ‬ ‫ܘܝܘܡܐ ܕܬܠܬܐ ܠܫܢܬܐ ܬܠܝܬܝܬܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܫܢܝܐ ܡܠܝ ܡܕܒܪܢܘܬܐ ܕܒܒܣܪ‪ .‬ܘܫܦܝܪ ܚܠܦ ܗܝ ܕܚܐܫ ܐܢܐ ܘܡܐܬ ܐܢܐ ܗܝ‬ ‫ܕܡܫܬܡܠܐ ܐܡܪ‪ .‬ܕܢܚܘܐ ܠܗܘܢ ܕܚܫܗ ܘܡܘܬܗ ܠܘ ܫܘܠܡ ̈‬ ‫ܚܝܘܗܝ ܐܝܬܘܗܝ‪ .‬ܐܟܡܐ‬ ‫̈‬ ‫̈‬ ‫ܕܗܢܘܢ ܡܣܒܪܝܢ܆ ܐܠܐ ܫܘܡܠܝܐ ܕܡܕܒܪܢܘܬܐ ܕܒܒܣܪ܆ ܘܫܘܪܝܐ ܕܚܝܐ ܚܕܬܐ‪ .‬ܒܝܕ‬ ‫ܗܠܝܢ ܚܘܝ܆ ܕܒܨܒܝܢܗ ܩܒܠ ܚܫܐ ܘܡܘܬܐ ܘܟܕ ܩܕܡ ܝܕܥ ܐܝܟ ܐܠܗܐ ܕܟܠ ܒܪܐ‪:‬‬ ‫̇‬ ‫)‪» (13:33a‬ܒܪܡ ܘܠܐ ܠܝ܆ ܕܝܘܡܢܐ ܘܡܚܪ ܐܣܥܘܪ ܘܠܝܘܡܐ ܐܚܪܢܐ ܐܙܠ« ܗܢܘ ܒܗܝ‬ ‫ܕܐܡܪ ܕܘܠܐ ܠܝ‪̇ .‬‬ ‫ܒܗܝ ܕܐܙܠ‪ .‬ܚܘܝ ܕܒܨܒܝܢܗ ܣܒܠ ܚܫܐ ܘܡܘܬܐ ܘܟܕ ܩܕܡ ܝܕܥ ܩܕܡ‬ ‫̇‬ ‫ܕܢܗܘܐ‪ .‬ܘܟܕ ̇‬ ‫ܒܗܝ ܕܐܙܠ‪ .‬ܠܘ ܕܢܐܙܠ ܠܒܪ ܡܢ ܐܘܪܫܠܡ ܐܝܬܝܗ‪ .‬ܐܠܐ ܕܐܙܠ ܠܘܬ ܚܫܐ‬ ‫̇‬ ‫ܘܡܘܬܐ ܒܨܒܝܢܝ܆ ܘܠܘ ܒܩܛܝܪܐ ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ܗܝ ܕܡܘܣܦ ‪ 258‬ܘܐܡܪ‪:‬‬ ‫̄ܗ‪ :‬ܒܗܠܝܢ‬ ‫)‪» (13:33b‬ܡܛܠ ܕܠܐ ܡܫܟܚܐ ܕܢܒܝܐ ܢܐܒܕ ܠܒܪ ܡܢ ܐܘܪܫܠܡ«‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܚܝܠܐ‪ .‬ܘܐܦ ܚܫܐ ܘܡܘܬܐ‪.‬‬ ‫ܐܣܘܬܐ‬ ‫ܝܘܡܬܐ‪ .‬ܕܩܕܡ ܚܫܐ‪] .‬ܗܪܟܐ[ ܣܥܪ ܐܢܐ‬ ‫̇‬ ‫ܗܪܟܐ ܒܐܘܪܫܠܡ ܡܩܒܠ ܐܢܐ )‪. (fol. 73v‬ܡܛܠ ܕܠܘ ܚܕܬܐ ܐܝܬܝܗ‪ .‬ܕܐܦ ܐܢܐ‬ ‫ܘܙܕܝܩܐ‪ .‬ܐܬܩܛܠܘ‪̇ .‬‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܒܗܝ ܓܝܪ ܕܠܐ ܡܫܟܚܐ‪ .‬ܠܘ‬ ‫ܢܒܝܐ‬ ‫ܕܒܗ‬ ‫ܒܐܘܪܫܠܡ ܐܨܛܠܒ ̇ܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܠܐ ܠܐ ܡܫܟܚܢܝܬܐ ܐܡܪ ܐܠܐ ܗܕܐ ܒܥܐ ܕܢܚܘܐ‪ .‬ܕܠܕܡܐ ܣܓܝܐܐ ܕܢܒܝܐ‬ ‫̈‬ ‫ܘܕܙܕܝܩܐ ܡܚܝܒܐ ܐܘܪܫܠܡ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܢ ܠܗܕܐ ܕܠܐ ܡܫܟܚܐ‬ ‫ܗܟܢܐ‪:‬‬ ‫)‪» (13:33b‬ܡܛܠ ܕܠܐ ܡܫܟܚܐ ܕܢܒܝܐ ܢܐܒܕ ܠܒܪ ܡܢ ܐܘܪܫܠܡ« ̄ܗ‪̇ :‬ܗܝ ܠܡ ܕܠܐ‬ ‫ܫܠܝܛ ܠܟ ܠܡܟܣ ܦܨܚܐ‪ .‬ܕܐܝܬܘܗܝ ܛܘܦܣܗ ܕܡܪܢ‪ .‬ܐܠܐ ܒܐܬܪܐ ܕܓܒܐ ܠܗ ܡܪܝܐ‬ ‫ܐܠܗܟ‪ .‬ܦܨܚܐ ܠܡ ܕܝܠܢ‪ .‬ܡܫܝܚܐ ܗܘ‪ .‬ܕܐܬܢܟܣ ܚܠܦܝܢ‪:‬‬ ‫̇‬ ‫)‪» (13:34a‬ܐܘܪܫܠܡ ܐܘܪܫܠܡ ܩܛܠܬ ̈‬ ‫ܢܒܝܐ« ̄ܗ‪ :‬ܗܠܝܢ ܒܗܘ ܕܡܬܝ ܡܦܫܩܝܢ ܠܢ‪:‬‬ ‫‪.‬ܠܗ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܡܫܦ ‪Due to scribal error, it is written‬‬

‫‪257‬‬ ‫‪258‬‬

‫‪415‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܐܪܒܥܣܪ[‬

‫)‪» (14:1a‬ܘܗܘܐ ܕܟܕ ܥܠ ܠܒܝܬܐ ܕܚܕ ܡܢ ̈ܪܝܫܐ ܕܦ�ܝܫܐ ܕܢܐܟܘܠ ܠܚܡܐ ܒܝܘܡܐ‬ ‫ܣܓܝܐܐ ܩܪܝܢ ܗܘܘ ܠܗ ܠܗܢܐ ܦܪܝܫܐ ܡܢ ̈ܪܚܡܘܗܝ ̈‬ ‫̈‬ ‫ܒܢܝ ܓܢܣܗ‬ ‫ܕܫܒܬܐ« ̄ܗ‪:‬‬ ‫̇‬ ‫̈‬ ‫ܘܫܒܒܘܗܝ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ܗܝ ܕܐܡܪ ܐܘܢܓܠܝܣܛܐ ܠܬܚܬ ܕܐܡܪ ܠܗ ܡܪܢ‪.‬‬ ‫»ܕܡܐ ܕܥܒܕ ܐܢܬ ܫܪܘܬܐ ܘܚܫܡܝܬܐ܆ ܠܐ ܬܗܘܐ ܩܪܐ ̈ܪܚܡܝܟ« ܘܕܫܪܟܐ‪ .‬ܕܡܛܠ‬ ‫ܡܢܐ ܩܪܝܢ ܗܘܘ ܠܗ ܦ�ܝܫܐ ܠܡܪܢ܇ ܘܕܡܛܠ ܡܢܐ ܐܙܠ ܗܘܐ ܠܘܬܗܘܢ܆ ܐܡܝܪ ܠܢ ܠܥܠ‪:‬‬ ‫̄ܗ‪ :‬ܢܛܪܝܢ ܗܘܘ ܠܗ܆ ܕܕܡ ܢܣܥܘܪ ܒܝܘܡܐ‬ ‫)‪» (14:1b‬ܘܗܢܘܢ ܢܛܪܝܢ ܗܘܘ ܠܗ«‬ ‫ܕܫܒܬܐ ܡܕܡ ܡܢ ܐܝܠܝܢ ܕܟܠܝܢ ܒܢܡܘܣܐ ܕܠܐ ܢܣܬܥ�ܢ ܒܫܒܬܐ܆ ܘܢܫܟܚܘܢ ܥܠܬܐ‬ ‫ܥܠܘܗܝ ܕܢܩܛܪܓܘܢܝܗܝ‪.‬‬ ‫̄‬ ‫̇‬ ‫)‪» (14:2‬ܘܗܐ ܓܒܪܐ ܚܕ ܕܟܢܝܫ ܗܘܐ ̈‬ ‫ܡܝܐ ܐܝܬ ܗܘܐ ܩܕܡܘܗܝ« ܗ‪ :‬ܗܢܐ ܒܗܘ‬ ‫ܒܝܬܐ ܕܦܪܝܫܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܥܡ ̇ܗܢܘܢ ܕܐܬܩܪܝܘ‪:‬‬ ‫)‪» (14:3‬ܘܥܢܐ ܝܫܘܥ ܘܐܡܪ ܠܣܦ�ܐ ܘܦ�ܝܫܐ‪ .‬ܕܐܢ ܫܠܝܛ ܒܫܒܬܐ ܠܡܐܣܝܘ« ̄ܗ‪:‬‬ ‫ܠܚܘܫܒܐ ̈‬ ‫̈‬ ‫ܕܠܒܘܬܗܘܢ‪ .‬ܡܫܐܠ ܗܘܐ‬ ‫ܟܕ ܚܟܡܬܗ ܕܐܠܗܐ ܐܒܐ ܐܝܬܘܗܝ܆ ܘܝܕܥ ܗܘܐ‬ ‫̈‬ ‫ܠܡܚܫܒܬܗܘܢ܆ ܐܠܐ ܕܠܓܠܝܐ ܢܦܩܘܢ ܐܢܝܢ‪:‬‬ ‫ܠܗܘܢ܆ ܠܘ ܟܕ ܠܐ ܝܕܥ‬ ‫)‪» (14:4a‬ܗܢܘܢ ܕܝܢ ܫܬܩܘ« ̄ܗ‪ :‬ܡܛܠ ܬܪܬܝܢ ܫܬܩܘ ܘܠܐ ܦܢܝܘ ܠܗ ܦܬܓܡܐ‪ .‬ܚܕܐ‬ ‫ܡܢ܆ ܡܛܠ ܕܐܟܣ ܗܘܐ ܘܟܘܢ ܐܢܘܢ ܒܬܚܘܝܬܐ ܕܒܥܝܪܐ‪ .‬ܕܫܪܝܢ ܘܡܫܩܝܢ ̇‬ ‫ܠܗ ܒܝܘܡܐ‬ ‫ܕܫܒܬܐ ܘܕܐܢ ܢܦܠܐ ܒܚܦܪܐ ܡܣܩܝܢ ̇‬ ‫ܠܗ ܒܝܘܡܐ ܕܫܒܬܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܕܨܥܪܗ ܕܫܒܬܐ ܐܝܬܘܗܝ‪̇ .‬ܗܝ ܕܢܬܟܠܝܢ ܫܦܝ�ܬܐ ܕܠܐ ܢܣܬܥ�ܢ ܒܗ‪ .‬ܘܕܠܐ‬ ‫ܕܝܕܥܝܢ ܗܘܘ‬ ‫̈‬ ‫ܢܬܪܘܚܘܢ ̇‬ ‫̈‬ ‫ܘܡܥܩܐ‬ ‫ܘܐܠܝܨܐ‬ ‫ܒܗ ܡܛ�ܦܐ‪.‬‬ ‫)‪» (14:4b‬ܘܐܚܕܗ ܗܘܐ ܘܐܣܝܗ ܘܫܪܝܗܝ« ̄ܗ‪ :‬ܚܙܝܢ ܐܢܬܘܢ ܐܘ ܦ�ܝܫܐ ̇‬ ‫ܠܗܘ ܕܣܥܪ‬ ‫ܗܠܝܢ ܣܥܘ̈ܪܘܬܐ‪ .‬ܒܫܘܠܛܢܐ ܕܢܦܫܗ‪ .‬ܨܪܘ ܡܕܝܢ ̈‬ ‫ܠܒܘܬܟܘܢ‪ .‬ܘܠܐ ̈‬ ‫ܢܚܬܝܟܘܢ ܐܡܪ‬ ‫ܝܘܐܝܠ ‪ 259‬ܢܒܝܐ ܘܐܬܒܝܢܘ ܒܚܝܠܗ ̇‬ ‫ܕܗܘ ܕܗܠܝܢ ܣܥܘ̈ܪܘܬܐ ܣܥܪ܆ ܕܐܠܗܐ ܡܨܐ ܟܠ‬ ‫ܐܝܬܘܗܝ‪ .‬ܕܐܬܒܪܢܫ ܡܛܠܬܢ‪:‬‬

‫ܘܐܡܪ ܠܗܘܢ‪ .‬ܡܢܘ ܡܢܟܘܢ ܕܢܦܠ ܒܪܗ ܘܬܘܪܗ ܒܒܐܪܐ ܒܝܘܡܐ ܕܫܒܬܐ‪.‬‬ ‫)‪» (14:5‬‬ ‫ܶ‬ ‫ܘܠܐ ܡܚܕܐ ܳܕܠܐ ܡܣܩ ܠܗ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ ܠܘܬ ܐܢܬܬܐ ̇ܗܝ ܕܟܦܝܦܐ ܗܘܬ‬ ‫ܒܬܚܘܝܬܐ ܕܬܘܪܐ ܘܕܚܡܪܐ ܕܡܝܬܪܐ ܐܬܚܫܚ‪ .‬ܘܗܪܟܐ ܠܘܬ ܗܢܐ ܓܒܪܐ ܕܟܢܝܫ‬ ‫̈ܡܝܐ ܐܝܬ ܗܘܐ ܠܗ‪ .‬ܐܟܣ ܐܢܘܢ ܒܬܚܘܝܬܐ ܕܒܪܐ ܘܕܬܘܪܐ ܕܡܬܬܣܩܢܐ ܡܢ‬ ‫ܒܐܪܐ ܐܬܚܫܚ‪ .‬ܘܕܐܡܪܝܢܢ ܕܡܛܠ ̇ܗܝ ܬܚܘܝܬܐ ܠܚܡܐ ܠܘܬ ܐܢܬܬܐ‪ .‬ܘܗܢܐ ܬܘ]ܪܐ[‬ ‫̇‬ ‫ܘܫܪܗ ܡܢܗ܆‬ ‫)‪ (fol. 74r‬ܠܚܡܐ ܠܗܢܐ ܓܒܪܐ‪ .‬ܐܢܬܬܐ ܡܢ ܐܣܝܪܐ ܗܘܬ ܒܟܘܪܗܢܐ‬ ‫ܐܝܟ ܚܡܪܐ ܘܬܘܪܐ ܕܡܫܬ̈ܪܝܢ ܡܢ ܐܣܘܪܝܐ‪ .‬ܠܗܢܐ ܓܝܪ ܓܒܪܐ ܐܣܝܗ ܡܢ ܟܢܫ‬ ‫̈‬ ‫ܡܝܐ ܕܒܗܘܢ ܡܐܬ ܗܘܐ‪ .‬ܐܝܟ ܒܪܐ ܘܬܘܪܐ ܕܡܣܩܝܢ ܠܗܘܢ ܡܢ ܒܐܪܐ ܕܠܐ‬ ‫̈‬ ‫ܡܬܚܢܩܝܢ ܒܡܝܐ‪.‬‬ ‫)‪» (14:6‬ܘܠܐ ܐܫܟܚܘ ܠܡܬܠ ܠܗ ܦܬܓܡܐ ܥܠ ܗܕܐ« ̄ܗ‪ :‬ܡܛܠ ܕܐܝܬܘܗܝ ܚܟܡܬܗ‬ ‫̈‬ ‫ܓܒܝܢ ܘܦܫܘ ܟܕ ܚܪܫܝܢ ܘܫܬܝܩܝܢ܆‬ ‫ܕܐܠܗܐ ܐܒܐ‪ .‬ܥܠ ̇ܗܝ ܐܣܪ ܘܦܟܪ ܐܢܘܢ ܡܢ ܟܠ‬ ‫ܝܬܝܪ ܡܢ ̈‬ ‫ܢܘܢܐ‪.‬‬ ‫)‪» (14:7a‬ܘܐܡܪ ܗܘܐ ܡܬܠܐ ܠܘܬ ̇ܗܢܘܢ ܕܡܙܡܢܝܢ ܗܘܘ ܬܡܢ« ̄ܗ‪ :‬ܡܢ ܒܬܪ ܕܣܥܪ‬ ‫‪.‬ܐܪܡܝܐ ‪Due to scribal error, it is written‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܬܕܡܘܪܬܐ ܟܕ ܚܙܝܢ ܠܗ ܦ�ܝܫܐ܆ ܡܦܢܐ ̇‬ ‫ܠܗ ܠܡܠܬܗ ܠܘܬ ܡܟܣܢܘܬܗܘܢ ܕܝܠܗܘܢ‬ ‫ܘܡܘܬܪܢܘܬܗܘܢ‪ .‬ܟܕ ܡܠܦ ܫܦܝܪܘܬ ܛܟܣܐ‪:‬‬ ‫)‪» (14:7b‬ܥܠ ܕܚܙܐ ܗܘܐ ܠܗܘܢ ܕܡܓܒܝܢ ̈‬ ‫̈‬ ‫ܣܡܟܐ« ̄ܗ‪ :‬ܠܥܠܬܐ‬ ‫ܕܘܟܝܬܐ ܕܪܝܫ‬ ‫̇‬ ‫ܕܡܢܗ ܐܬܬܝܬܝ ܕܢܟܣ ܘܢܘܬܪ ܐܢܘܢ ܐܡܪ‪:‬‬

‫̇‬ ‫ܠܗܢܘܢ ܕܡܬܩܪܝܢ‬ ‫)‪» (14:8a‬ܐܡܬܝ ܕܡܢ ܐܢܫ ܡܙܕܡܢ ܐܢܬ ܠܒܝܬ ܡܫܬܘܬܐ« ̄ܗ‪:‬‬ ‫ܡܘܬܪ ܗܪܟܐ‪ .‬ܟܕ ܣܐܡ ܠܗܘܢ ܛܟܣܐ ܫܦܝܪܐ܆ ܘܡܠܦ ܠܗܘܢ ܕܢܪܚܩܘܢ ܡܢ ܡܫܩܠܘܬܐ‬ ‫ܘܪܚܡܬ ܫܘܒܚܐ܆ ܐܦ ܢܩܢܘܢ ܡܟܝܟܘܬ ܬܪܥܝܬܐ‪.‬‬

‫)‪» (14:8b–9‬ܠܐ ܬܐܙܠ ܬܣܬܡܟ ܠܟ ܒܪܝܫ ܣܡܟܐ‪ .‬ܕܠܡܐ ܢܗܘܐ ܡܙܡܢ ܬܡܢ ܐܢܫ‬ ‫ܕܡܝܩܪ ܡܢܟ ܢܐܬܐ ܗܘ ܡܢ ܕܠܟ ܘܠܗ ܩܪܐ ܘܢܐܡܪ ܠܟ ܕܗܒ ܕܘܟܬܐ ܠܗܢܐ‪ .‬ܘܬܒܗܬ‬ ‫ܟܕ ܩܐܡ ܐܢܬ ܘܐܚܕ ܐܢܬ ܕܘܟܬܐ ܐܚܪܝܬܐ ‪̄ «260‬ܗ‪ :‬ܐܢ ]ܠܐ[ ‪ 261‬ܢܛܪܝܢ ܐܝܠܝܢ‬ ‫ܕܡܬܩܪܝܢ ̇ܗܘ ܡܐ ܕܡܦܩܕ ܠܗܘܢ ܡܪܢ ܗܪܟܐ܆ ܚܕܐ ܡܢ ܐܪܒܥ ܓܕܫܐ ܠܗܘܢ‪ .‬ܐܘ‬ ‫̈‬ ‫ܕܘܟܝܬܐ ܕ̈ܪܝܫܝ‬ ‫ܡܣܬܢܝܢ‪ .‬ܐܘ ܢܩܦܐ ܠܗܘܢ ܒܗܬܬܐ ܟܕ ܩܝܡܝܢ ܠܐ ܨܒܝܢܐܝܬ ܡܢ‬ ‫̈‬ ‫ܣܡܟܐ‪ .‬ܕܢܬܒܘܢ ܒܗܝܢ ܐܝܠܝܢ ̈‬ ‫ܕܠܚܡܢ ܠܗܘܢ‪.‬‬ ‫)‪» (14:10‬ܐܠܐ ܡܐ ܕܐܙܕܡܢܬ܆ ܙܠ ܐܣܬܡܟ ܠܟ ܒܚܪܬܐ‪ .‬ܕܡܐ ܕܐܬܐ ̇ܗܘ ܕܩܪܟ܆‬ ‫ܢܐܡܪ ܠܟ‪ .‬ܪܚܡܝ܆ ܐܬܥܠܐ ܠܥܠ܆ ܘܐܣܬܡܟ ܘܬܗܘܐ ܠܟ ܬܫܒܘܚܬܐ ܩܕܡ ܟܠܗܘܢ‬ ‫ܕܣܡܝܟܝܢ ܥܡܟ« ̄ܗ‪ :‬ܐܢ ܡܢ ܘܥܒܕܝܢ ̇ܗܘ ܡܐ ܕܡܦܩܕ ܬܪܬܝܢ ܝܬܪܝܢ‪ .‬ܚܕܐ ܡܢ܆‬ ‫̈‬ ‫ܣܡܝܟܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܕܩܢܝܢ ܡܟܝܟܘܬܐ ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ‬ ‫ܕܡܫܬܒܚܝܢ ܡܢ‬ ‫ܦܘܠܘܣ‪» 262 .‬ܕܢܫܬܒܗܪ ܥܬܝܪܐ ܒܡܘܟܟܗ‪ «.‬ܘܕܘܝܕ ܐܡܪ »ܠܒܐ ܫܚܝܩܐ ܐܠܗܐ ܠܐ‬ ‫ܡܣܠܐ‪ «.‬ܘܐܦ ܗܘ ܡܪܝܐ ܐܡܪ‪» .‬ܝܠܦ ܡܢܝ܆ ܕܢܝܚ ܐܢܐ ܘܡܟܝܟ ܐܢܐ ܒܠܒܝ‪«.‬‬ ‫̈‬ ‫ܠܡܟܝܟܐ܆ ܕܗܢܘܢ ܢܐܪܬܘܢ ܐܪܥܐ‪ «.‬ܘܠܫܘܪܪܐ ܕܗܕܐ ܡܩܦ ܘܐܡܪ‪.‬‬ ‫»ܘܛܘܒܝܗܘܢ‬ ‫)‪» (14:11‬ܡܛܠ ܕܟܠ ܕܢܪܝܡ ܢܦܫܗ܆ ܢܬܡܟܟ ܘܟܠ ܕܢܡܟ ܢܦܫܗ ܢܬܬܪܝܡ« ܗ‪̄:‬‬ ‫ܘܡܫܘܬܦܝ ̇‬ ‫ܗܪܟܐ ̇‬ ‫̈‬ ‫ܒܗ‬ ‫ܠܗܢܘܢ ܕܩܪܝܢ ܡܘܬܪ‪ .‬ܟܕ ܡܦܩܕ ܠܗܘܢ ܕܢܗܘܘܢ ̈ܪܚܡܝ ܐܢܫܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܐܟܣܢܝܐ‪.‬‬ ‫ܕܡܣܟܢܐ‬ ‫ܒܣܢܝܩܘܬܐ‬

‫)‪» (14:12‬ܡܐ ܕܥܒܕ ܐܢܬ ܫܪܘܬܐ ܐܘ ܚܫܡܝܬܐ܆ ܠܐ ܬܗܘܐ ܩܪܐ ̈ܪܚܡܝܟ‪ .‬ܐܦܠܐ‬ ‫ܘܐܚܝܢܝܟ‪ .‬ܘܐܦܠܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܫܒܒܝܟ ܥܬܝ�ܐ ܕܠܡܐ ܐܦ ܗܢܘܢ ܢܩܪܘܢܟ ܘܢܗܘܐ ܠܟ‬ ‫ܐܚܝܟ‬ ‫ܘܐܚܝܢܐ ܘܒܢܝ̈‬ ‫̄‬ ‫̈‬ ‫‪263‬‬ ‫ܗ‪ :‬ܠܘ ܗܕܐ ܐܡܪ ܠܢ ܕܠܐ ܙܕܩ ]ܠܢ ܕܢـ[ܩܪܐ ̈ܪܚܡܐ‬ ‫ܦܘܪܥܢܐ ܗܢܐ«‬ ‫ܓܢܣܐ ̈‬ ‫ܘܫܒܒܐ‪ .‬ܘܐܦܠܐ ܗܕܐ ܡܦܩܕ ܕܢܗܘܐ ܚ�ܡܐ )‪ (fol. 74v‬ܫܠܝܚܐ ܕܝܢ ܐܡܪ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܕܐܚܐ ܢܟܬܪ ܒܟܘܢ‪ «.‬ܐܠܐ ܗܘܡܐ ܕܐܡܪ‪ .‬ܗܐ ܐܝܬܘܗܝ‪ .‬ܕܐܢ ܥܒܕܝܢܢ‬ ‫»ܚܘܒܐ‬ ‫̈‬ ‫̈‬ ‫ܫܪܘܬܐ ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܩܪܝܢܢ ܒܢܝ ܓܢܣܐ ܘܐܚܐ ܘܐܚܝܢܐ ܘܪܚܡܐ ܘܫܒܒܐ ܥܬܝ�ܐ܆ ܥܒܕܝܢ ܐܦ‬ ‫ܗܢܘܢ ܘܩܪܝܢ ܠܢ‪ .‬ܘܡܕܡ ܡܢ ܗܕܐ܆ ܠܐ ܝܬܪܝܢܢ ܒܥܠܡܐ ܕܥܬܝܕ‪ .‬ܐܠܐ ܐܡܬܝ ܕܥܒܕܝܢܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܣܡܝܐ‪ .‬ܡܛܠ ܕܠܝܬ‬ ‫ܘܠܚܓܝܣܐ ܐܦ‬ ‫ܘܠܣܓܝܦܐ‬ ‫ܘܐܟܣܢܝܐ‬ ‫ܠܡܣܟܢܐ‬ ‫ܫܪܘܬܐ܆ ܢܩܪܐ‬ ‫ܠܗܘܢ ܕܦܪܥܝܢ ܠܢ ܗܪܟܐ܆ ܦܪܥ ܠܢ ܐܠܗܐ ܚܠܦܝܗܘܢ܆ ܒܥܠܡܐ ܕܥܬܝܕ‪.‬‬ ‫‪.‬ܐܚܪܬܐ ‪Due to scribal error, it is written‬‬ ‫‪” was missing from the Ms. I assumed it should be there and con‬ܠܐ“ ‪The particle‬‬‫‪firmed it from Bar Salibi, 353.‬‬ ‫‪262 The quotation is not from Paul but James 1:9–10.‬‬ ‫ܦܩ ̄‬ ‫ܥܘ ܡܛܠ ̇‬ ‫̄‬ ‫ܗܘ ‪263 Writing in the margin refers to the beginning of Ch. 76. It reads:‬‬ ‫‪.‬ܕܥܒܕ ܡܫܬܘܬܐ‬ ‫‪260‬‬ ‫‪261‬‬

‫‪417‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (14:13a‬ܐܠܐ ܡܐ ܕܥܒܕ ܐܢܬ ܩܘܒܠܐ« ̄ܗ‪ :‬ܩܘܒܠܐ ܩܪܐ‪ .‬ܠܫܪܘܬܐ ܕܡܩܒܠܐ‬ ‫ܠܐܝܠܝܢ ܕܡܬܩܪܝܢ‪ .‬ܕܢܐܟܠܘܢ ܘܢܫܬܘܢ ܘܢܬܒܣܡܘܢ ̇‬ ‫ܒܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܡܝܐ« ̄ܗ‪̈ :‬ܣܓܝܦܐ ܩܪܐ‪ .‬ܠܐܝܠܝܢ‬ ‫ܣܓܝܦܐ‬ ‫ܠܡܣܟܢܐ ̈ܚܓܝܣܐ‬ ‫)‪» (14:13b‬ܩܪܝ‬ ‫̈‬ ‫ܒܗܕܡܝܗܘܢ‪̈ .‬ܚܓܝܣܐ ܕܝܢ܆ ܚܓܝ�ܐ ܐܢܘܢ‪.‬‬ ‫ܕܣܓܝܦܝܢ‬ ‫)‪» (14:14a‬ܘܛܘܒܝܟ ܕܠܝܬ ܠܗܘܢ ܕܢܦܪܥܘܢܟ« ̄ܗ‪ :‬ܒܝܕ ܗܕܐ ܪܡܙ ܡܫܝܚܐ܆ ܡܛܠ‬ ‫ܦܘܪܥܢܐ ܕܪܚܡܬ ܫܘܒܚܐ ܩܪܝܗܝ ̇ܗܘ ܦܪܝܫܐ‪̇ .‬‬ ‫ܘܠܗܢܘܢ ܐܚ�ܢܐ ܕܩܪܐ ܗܢܐ ܥܡܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܢܐ‬ ‫]ܕܙܕܝܩܐ[ ‪̄ «264‬ܗ‪̇ :‬ܗܘ ܕܩܪܐ‬ ‫)‪» (14:14b‬ܢܗܘܐ ܓܝܪ ܦܘܪܥܢܟ ܒܩܝܡܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܣܡܝܐ ‪265‬‬ ‫ܘܠܣܓܝܦܐ ܡܩܒܠ ܦܘܪܥܢܐ ܡܢ ܐܠܗܐ ܡܐ ܕܩܝܡܝܢ ܙܕܝܩܐ‬ ‫ܘܚܓܝܣܐ‬ ‫̇‬ ‫̈‬ ‫ܒܩܝܡܬܐ ܘܡܬܦܪܥܝܢ ܛܒܬܐ ܕܠܥܠܡ ܒܝܕ ܗܠܝܢ܆ ܣܓܝ ܐܘܬܪܗ ܠܦܪܝܫܐ ܗܘ ܕܩܪܝܗܝ‪.‬‬ ‫ܘܠܢ ܥܡܗ‪:‬‬ ‫̈‬ ‫̇‬ ‫)‪» (14:15‬ܟܕ ܕܝܢ ܫܡܥ ܚܕ ܡܢ ܗܢܘܢ ܕܣܡܝܟܝܢ ܗܠܝܢ ܡܠܐ‪ .‬ܐܡܪ ܠܗ ܛܘܒܘܗܝ ܠܡܢ‬ ‫ܕܢܐܟܘܠ ܠܚܡܐ ܒܡܠܟܘܬܐ ܕܐܠܗܐ« ̄ܗ‪ :‬ܡܢ ܬ̈ܪܬܝܢ ܐܬܬܝܬܝ ܗܢܐ ܓܒܪܐ ܕܢܐܡܪ‬ ‫̈‬ ‫̈‬ ‫ܕܙܕܝܩܐ‬ ‫ܕܝܗܘܕܝܐ ܗܕܐ ܡܣܒܪܢܘܬܐ ܐܝܬ ܗܘܐ ܠܗܘܢ‬ ‫ܠܡܫܝܚܐ ܗܟܢ‪ .‬ܚܕܐ ܡܢ ̇ܗܝ‬ ‫̇‬ ‫ܟܕ ܡܫܬܘܝܢ ܒܬܪ ܩܝܡܬܐ ܠܡܠܟܘܬܐ܆ ܒܘܣܡܐ ܗܘ ܦܓܪܢܝܐ ܡܩܒܠܝܢ ܕܡܐܟܘܠܬܐ‬ ‫ܘܕܫܩܝܐ ܘܕܐܚ�ܢܝܬܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܢ ̇ܗܝ ܕܟܕ ܫܡܥܘ ܠܡܪܢ ܕܐܡܪ ܠܦܪܝܫܐ‬ ‫̈‬ ‫̈‬ ‫ܘܣܓܝܦܐ ܘܕܫܪܟܐ ܐܝܟܢܐ ܕܢܦܪܥܟ ܐܠܗܐ‬ ‫ܡܣܟܢܐ‬ ‫ܕܐܡܬܝ ܕܥܒܕ ܐܢܬ ܫܪܘܬܐ ܩܪܝ‬ ‫̈‬ ‫̈‬ ‫ܕܙܕܝܩܐ ܬܡܢ܆ ܦܓܪܢܝܐ ܐܝܬܘܗܝ܆ ܕܠܚܡܐ‬ ‫ܕܙܕܝܩܐ‪ .‬ܐܣܒܪ ܕܦܘܪܥܢܐ‬ ‫ܒܩܝܡܐ‬ ‫ܘܕܒܣܪܐ ܘܕܚܡܪܐ ܘܕܐܚ�ܢܝܬܐ‪ .‬ܡܫܝܚܐ ܕܝܢ ܡܝܬܐ ܡܬܠܐ ܕܓܒܪܐ ܕܥܒܕ ܡܫܬܘܬܐ‬ ‫̈‬ ‫ܠܙܕܝܩܐ ܬܡܢ‪ .‬ܠܘ ܦܓܪܢܝܐ ܐܝܬܘܗܝ‪.‬‬ ‫ܠܒܪܗ ܗܟܢ ܡܚܘܐ ܒܗ܆ ܕܦܘܪܥܢܐ ܕܢܛܝܪ ܠܗܘܢ‬ ‫ܐܠܐ ܪܘܚܢܝܐ‪ .‬ܠܗܢܐ ܕܝܢ ܡܬܠܐ܆ ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ ܡܦܫܩ ܠܢ‪:‬‬ ‫)‪»] (14:24‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܚܕ ܡܢ ̇ܗܢܘܢ ܕܩܪܝܢ ܗܘܘ ܠܐ ܢܛܥܡܘܢ ܡܢ‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܕܠܐ ܛܥܡ ܡܢ ܚܫܡܝܬܐ‪.‬‬ ‫ܚܫܡܝܬܝ« ܠܚܡܐ ܗܕܐ ܠܝܗܘܕܐ ‪266‬ܥܡܐ‬ ‫̈‬ ‫̇‬ ‫ܐܝܕܘܗܝ ܘ̈ܪܓܠܘܗܝ ]ܘܠܟܠ ܕܠܐ[ ܐܬܗܦܟ ܒܕܘܒ�ܐ‬ ‫ܘܠܗܘ ܕܐܬܐܣ�ܝ‬ ‫ܕܡܝܬܪܘܬܐ‪267 [+++ .‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܐܬܦܢܝ ܘܐܡܪ ܠܗܘܢ‪.‬‬ ‫)‪» (14:25–26‬ܘܟܕ ܐܙܠܝܢ ܗܘܘ ܥܡܗ ܟܢܫܐ‬ ‫̄‬ ‫ܡܢ ܕܐܬܐ ܠܘܬܝ ܘܠܐ ܣܢܐ ܠܐܒܘܗܝ ܘܠܐܡܗ« ܘܕܫܪܟܐ ܗ‪ :‬ܗܠܝܢ ܗܟܝܠ‬ ‫̇‬ ‫ܒܗܘ ܕܡܬܝ ܡܦܫܩܝܢ ܠܢ‪.‬‬ ‫)‪» (14:28–31‬ܡܢܘ ܡܢܟܘܢ ܨܒܐ ܕܢܒܢܐ ܡܓܕܠܐ ]‪ 268 [...‬ܐܘ ܡܢܘ ܡܠܟܐ ܕܐܙܠ‬ ‫̈‬ ‫ܬܚܘܝܬܐ܆ ܗܕܐ ܨܒܐ‬ ‫ܠܩܪܒܐ ܠܡܬܟܬܫܘ ܥܡ ܡܠܟܐ ܚܒܪܗ« ̄ܗ‪ :‬ܒܗܠܝܢ ܓܝܪ ܬܪܬܝܢ‬ ‫ܕܢܐܡܪ‪.‬‬ ‫̇‬ ‫ܕܗܘ ܒܥܐ ܕܢܗܘܐ ܠܝ ܬܠܡܝܕܐ܆ ܢܬܚܫܒ ܠܘܩܕܡ ܐܢ ܡܢ ܘܫܒܩ ܘܫܐܛ ܠܟܠܗܝܢ‬ ‫ܦܓ�ܢܝܬܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܘܡܬܬܚܕ ܒ�ܘܚܢܝܬܐ ܕܥܠܡܐ ̇ܗܘ ܕܥܬܝܕ܆ ܢܬܩܪܒ ܘܢܗܘܐ‬ ‫̈‬ ‫‪.‬ܕܙܕܝܩܐ ‪Peshitta adds‬‬ ‫‪.‬ܘܠܣܡܝܐ ‪265 Ms.‬‬ ‫̈‬ ‫ܕܝܘܕܝܐ ܘ ‪266 A later scribe wrote above the line:‬‬ ‫‪.‬ܠܥܡܐ‬ ‫‪267 This paragraph was written in the margin.‬‬ ‫‪268 The rest of verse 28 up to verse 30 is not written here in the Ms.‬‬ ‫‪264‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܠܝ ܬܠܡܝܕܐ‪ .‬ܐܢܕܝܢ ܠܐ ܥܒܕ ܗܕܐ܆ ܠܐ ܢܬܩܪܒ ܕܕܠܡܐ ܟܕ ܡܫܪܐ ܒܬܠܡܝܕܘܬܐ ܕܝܠܝ‬ ‫ܘܠܐ ܡܫܠܡ ̇‬ ‫ܠܗ܆ ܗܪܟܐ ܡܬܒܙܚ ܡܢ ̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܡܫܬܢܩ ܡܪܝܪܐܝܬ ܬܡܢ‪:‬‬ ‫)‪» (14:28a‬ܡܢܘ ܡܢܟܘܢ ܕܨܒܐ ܕܢܒܢܐ ܡܓܕܠܐ« ̄ܗ‪ :‬ܡܓܕܠܐ ܕܙܕܝܩܘܬܐ ܕܡܪܟܒ‬ ‫ܡܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܫܚܠܦܐ ܕܡܝܬ̈ܪܘܬܐ )‪(fol. 75r‬‬ ‫ܣܓܝܐܐ‬ ‫ܐܕܫܐ‬ ‫̈‬ ‫ܢܦܩܬܗ‪̄ «.‬ܗ‪ :‬ܡܥܬܕ ܗܘ ܠܗ ܕܢܪܚܩ ܡܢ ܟܠܗܝܢ‬ ‫)‪» (14:28b‬ܘܠܐ ܠܘܩܕܡ ܝܬܒ ܘܚܫܒ‬ ‫̈‬ ‫ܘܥܠܡܢܝܬܐ‪:‬‬ ‫̈ܪܓܝܓܬܐ ܡܚܣ�ܢܝܬܐ ܟܝܬ‬ ‫)‪» (14:28c‬ܐܢ ܐܝܬ ܠܗ ܠܡܫܠܡܘܬܗ‪̄ «.‬ܗ‪ :‬ܕܠܐ ܢܗܘܐ ܡܫܪܐ ܒܦܘܠܚܢܐ‬ ‫̇‬ ‫ܢܫܒܩܝܗ ܘܢܗܦܘܟ ܠܘܬ ܒܝܫܬܐ‪:‬‬ ‫ܕܡܝܬܪܘܬܐ ܘܗܝܕܝܢ‬

‫)‪» (14:29–30‬ܟܠ ܕܚܙܝܢ ܠܗ ܢܗܘܘܢ ܡܒܙܚܝܢ ܒܗ ܘܐܡܪܝܢ‪ .‬ܕܗܢܐ ܓܒܪܐ ܫܪܝ ܠܡܒܢܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܗܪܟܐ܆ ܡܛܠ ܕܫܪܝ ܒܦܘܠܚܢܐ‬ ‫ܘܠܐ ܐܫܟܚ ܠܡܫܠܡܘ‪̄ «.‬ܗ‪ :‬ܡܒܙܚܝܢ ܒܗ ܡܢ‬ ‫ܕܡܝܬܪܘܬܐ ܘܫܠܡ ܒܒܝܫܘܬܐ ܬܡܢ ܕܝܢ܆ ܠܐ ܡܫܬܠܡܢܐܝܬ ܡܫܬܢܩ‪:‬‬ ‫̄‬ ‫̇‬ ‫)‪» (14:31a‬ܐܘ ܡܢܘ ܡܠܟܐ ܕܐܙܠ ܠܩܪܒܐ ܠܡܬܟܬܫܘ ܥܡ ܡܠܟܐ ܚܒܪܗ‪ «.‬ܗ‪ :‬ܗܘ‬ ‫ܠܡ ܨܒܐ ܕܢܗܘܐ ܠܝ ܬܠܡܝܕܐ ܙܕܩ ܠܗ ܕܢܩܪܒ ܥܡ ̈ܪܓܝܓܬܐ ܕܦܓܪܐ ܘܥܡ ̈ܚܫܐ‬ ‫̈‬ ‫̈‬ ‫ܘܚܝܠܘܬܗ‬ ‫ܘܥܡ ܐܟܠ ܩܪܨܐ‬ ‫ܥܕܝܠܐ ܕܪܚܡܬ ܫܘܒܚܐ ܘܪܚܡܬ ܟܣܦܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܕܐܝܬܘܗܝ ܐܪܟܘܢܐ ܕܥܠܡܐ‪ .‬ܗܢܐ‪ .‬ܐܝܟܢܐ ܕܐܦ ܫܠܝܚܐ ܐܡܪ‪ .‬ܕܬܟܬܘܫܟܘܢ ܠܐ‬ ‫ܗܘܐ ܥܡ ܒܣܪܐ ܘܕܡܐ܆ ܐܠܐ ܥܡ ܐ̈ܪܟܐܣ ܘܥܡ ̈ܫܠܝܛܢܐ ܘܕܫܪܟܐ‪:‬‬ ‫ܐܠܦܝܢ ̇‬ ‫̈‬ ‫ܠܗܘ ܕܐܬܐ ܥܠܘܗܝ‬ ‫)‪» (14:31b‬ܘܠܐ ܠܘܩܕܡ ܡܬܪܥܐ ܕܐܢ ܡܫܟܚ ܒܥܣܪܐ‬ ‫̈‬ ‫ܐܠܦܝܢ« ̄ܗ‪ :‬ܡܬܪܥܐ ܘܢܥܬܕ ܗܘ ܠܗ ܕܢܩܪܒ ܒܥܣܪܐ ̈ܪܓܫܘܗܝ ܕܦܓܪܐ‬ ‫ܒܥܣܪܝܢ‬ ‫̈‬ ‫̈‬ ‫ܢܦܫܢܝܐ ܘܦܓ�ܢܝܐ ܥܡ ܗܠܝܢ ܬܠܬܐ ܡܩ�ܒܢܐ‪ .‬ܥܡ ̈ܪܓܝܓܬܐ ܥܕܝܠܬܐ ܕܦܓܪܐ ܘܥܡ‬ ‫̈ܚܫܐ ܫܟܝ�ܐ ܘܥܡ ̈‬ ‫ܚܝܠܘܬܐ ܕܐܟܠܩܪܨܐ‪:‬‬ ‫̈‬ ‫ܐܝܙܓܕܐ ܘܒܥܐ ܥܠ ܫܠܡܐ« ̄ܗ‪:‬‬ ‫)‪» (14:32‬ܘܐܢܕܝܢ ܠܐ ܥܕ ܗܘ ܪܚܝܩ ܡܢܗ‪ .‬ܡܫܕܪ‬ ‫̈‬ ‫ܥܕܝܠܐ ܘܥܡ‬ ‫ܗܠܝܢ ܗܟܝܠ ܕܐܝܬ ܠܗܘܢ ܫܠܡܐ ܥܡ ̈ܪܓܝܓܬܐ ܕܦܓܪܐ‪ .‬ܘܥܡ ̈ܚܫܐ‬ ‫̈‬ ‫ܚܝܠܘܬܐ ܕܐܟܠܩܪܨܐ‪ .‬ܐܝܬܝܗܘܢ ̇ܗܢܘܢ ܕܪܚܝܩܝܢ ܡܢ ܦܘܠܚܢܐ ܕܡܝܬ̈ܪܬܐ‪ .‬ܘܡܥܪܓܠܝܢ‬ ‫̈‬ ‫ܒܣܘܓܐܐ ܕܒܝܫܬܐ‪:‬‬ ‫)‪» (14:33‬ܗܟܢܐ ܟܠܢܫ ܡܢܟܘܢ ܕܠܐ ܫܒܩ ܟܠܗ ܩܢܝܢܗ‪ .‬ܠܐ ܡܫܟܚ ܕܢܗܘܐ ܠܝ‬ ‫ܬܠܡܝܕܐ« ̄ܗ‪ :‬ܟܠ ܠܡ ܕܠܐ ܫܒܩ ̈‬ ‫ܩܢܝܢܐ ܦܓ�ܢܝܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܘܢܬܬܚܕ ܒ�ܘܚܢܝܐ‬ ‫ܕܥܠܡܐ ̇ܗܘ ܕܥܬܝܕ܆ ܠܐ ܡܫܟܚ ܕܢܗܘܐ ܠܝ ܬܠܡܝܕܐ‪ .‬ܐܝܟ ܕܐܡܪ ܒܕܘܟܬܐ ܐܚܪܬܐ‪.‬‬ ‫̈‬ ‫ܡܪܘܢ ܠܡܦܠܚ‪:‬‬ ‫ܕܠܐ ܡܫܟܚܝܢ ܐܢܬܘܢ ܠܬ̈ܪܝܢ‬ ‫̄‬ ‫̇‬ ‫)‪» (14:34‬ܫܦܝܪܐ ܗܝ ܡܠܚܐ« ܗ‪ :‬ܠܗܢܐ ܕܝܢ ܫܪܒܐ ܘܠܗܘ ܕܪܛܢܝܢ ܗܘܘ ܥܠܘܗܝ ܣܦ�ܐ‬ ‫̇‬ ‫ܘܦ�ܝܫܐ ܡܛܠ ܕܡܩܒܠ ܗܘܐ ̈‬ ‫ܘܠܗܘ ܡܬܠܐ ܕܓܒܪܐ ܕܐܝܬ‬ ‫ܠܚܛܝܐ ܘܐܟܠ ܥܡܗܘܢ‪.‬‬ ‫̇‬ ‫ܠܗ ܡܐܐ ܥ�ܒܝܢ܇ ܡܦܫܩܝܢ ܠܢ ܒܗܘ ܕܡܬܝ‪:‬‬

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‫]ܦܣܘܩܐ ܕܚܡܫܥܣܪ[‬ ‫ܙܘܙܝܢ ܘܐܘܒܕܬ ܚܕ ܡܢܗܘܢ« ܗ‪̄:‬‬ ‫ܠܗ ܥܣܪܐ ̈‬ ‫)‪» (15:8a‬ܐܘ ܐܝܕܐ ܗܝ ܐܢܬܬܐ ܕܐܝܬ ̇‬ ‫ܡܕܝܢ ܠܡ ܐܟܙܢܐ ܕܗܕܐ ܐܢܬܬܐ‪ .‬ܠܘ ܒܠܚܘܕ ܕܠܐ ܥܕܝܠܐ ܕܛܥܝܐ ܒܬܪ ܙܘܙܐ ܕܐܘܒܕܬ‬ ‫ܐܠܐ ̈‬ ‫̇‬ ‫ܥܡܗ ܐܡܬܝ ܕܡܫܟܚܐ ܠܗ‪ .‬ܗܟܢܐ ܘܐܦ ܐܢܐ ܠܘ ܒܠܚܘܕ‬ ‫ܘܣܓܝܐܐ ܚܕܝܢ‬ ‫̈‬ ‫ܪܫܝܢܐ ܠܝܬ ܥܠܝ ܡܛܠ ܕܡܩܒܠ ܐܢܐ ܠܗܘܢ ܠܚܛܝܐ ܕܬܝܒܝܢ‪ .‬ܐܠܐ ܘܠܩܘܒܠ ܛܝܒܘܬܐ‬ ‫̈‬ ‫ܪܒܬܐ ܫܘܐ ܐܢܐ‪ .‬ܟܕ ܘܐܦ ܐܢܬܘܢ ܙܕܩ ܠܟܘܢ ܕܬܚܕܘܢ ̈‬ ‫ܡܝܬܐ ܕܬܝܒܝܢ‬ ‫ܒܚܛܝܐ‬ ‫ܘܚܐܝܢ‪ .‬ܐܠܐ ܡܛܠ ܕܡܠܬܟܘܢ ܚܣܡܐ܆ ܪܛܢܝܢ ‪ 269‬ܐܢܬܘܢ ܠܝ ܕܡܩܒܠ ܐܢܐ ̈‬ ‫ܠܚܛܝܐ‪.‬‬ ‫̈‬ ‫ܐܢܐ ܗܟܝܠ ܡܛܠ ܕܐܣܐ ܠܐܝܠܝܢ ܕܒܝܫܐܝܬ ܥܒܝܕܝܢ‪ .‬ܘܕܐܩܪܐ ܐܢܐ ܠܚܛܝܐ‬ ‫ܠܬܝܒܘܬܐ ܐܬܝܬ ܠܥܠܡܐ‪ .‬ܐܢܬܬܐ ܓܝܪ ܡܫܡܗ ܡܫܝܚܐ‪ .‬ܠܐܠܗܘܬܗ‪ .‬ܙܘܙܐ ܓܝܪ ̇ܗܘ‬ ‫ܕܐܘܒܕܬ܆ ܩܪܐ ܠܟܝܢܐ ܐܢܫܝܐ‪ .‬ܕܐܒܕ ܗܘܐ ܒܚܛܝܬܐ‪ .‬ܬܫܥܐ ܬܘܒ ̈‬ ‫ܙܘܙܐ ܐܝܬܝܗܘܢ‬ ‫ܡܠܐܟܝܐ‪ .‬ܕܠܘ ܒܠܚܘܕ ܕܒܚܛܝܬܐ ܠܐ ܐܒܕܘ ‪ 270‬ܐܠܐ ܘܟܬܪ ܒܩܕܝܫܘܬܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܒܗܝ‬ ‫ܚܝܠܘܬܐ‬ ‫ܕܥܒܕܝܢ ܨܒܝܢܐ ܕܐܠܗܐ‪:‬‬ ‫)‪» (15:8b‬ܘܠܐ ܡܢܗܪܐ ܫܪܓܐ ܘܚܡܐ ܒܝܬܐ« ̄ܗ‪ :‬ܒܝܬܐ ܡܢ܆ ܠܥܠܡܐ ܗܢܐ‬ ‫ܡܫܡܗ‪ .‬ܫܪܓܐ ܠܦܓܪܗ ܩܕܝܫܐ ܩܪܐ‪̇ .‬ܗܘ ܕܟܕ ܐܬܚܝܕ ܠܗ܆ ܐܢܗܪ ܠܟܠܗܘܢ ̈‬ ‫ܒܢܝܢܫܐ‬ ‫ܕܒܚܫܘܟܐ )‪ (fol. 75v‬ܕܛܥܝܘܬܐ ܡܣܡܝܢ ܗܘܘ܆ ܐܝܟ ܕܗܘ ܐܡܪ‪» .‬ܕܐܢܐ ܐܢܐ ܢܘܗܪܗ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܒܚܪܩܠܝܐ ܚܠܦ‬ ‫ܕܥܠܡܐ‪̇ «.‬ܗܘ ܓܝܪ ܕܚܡܐ܆ ܕܟܢܫܐ‬ ‫ܕܚܡܐ܆ ܕܟܢܫܐ ܟܬܝܒ܆ ܝܕܝܥܐ ܬܘܒ ܡܢ ̇ܗܝ ܕܒܠܫܢܐ ܐܪܡܝܐ ܡܟܢܝܫܬܐ‪ .‬ܚܘܡܝܬܐ‬ ‫ܡܬܩܪܝܐ‪ .‬ܘܟܢܫܐ܆ ܚܡܐ ܡܬܩܪܐ‪:‬‬ ‫ܐܬܐ‬ ‫)‪» (15:8c‬ܘܒܥܝܐ ܠܗ ܒܛܝܠܐܝܬ ܥܕܡܐ ܕܬܫܟܚܝܘܗܝ« ̄ܗ‪:‬‬ ‫ܼ‬ ‫ܗܘ ܡܠܬܐ ܐܠܗܐ ܼ‬ ‫ܘܐܬܒܣܪ‪ .‬ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܘܒܥܐ ̈‬ ‫ܠܚܛܝܐ ܕܐܒܝܕܝܢ ܗܘܘ ܒܚܛܝܬܐ܆ ܘܐܫܟܚ ܐܢܘܢ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܒܗܝ ܕܚܣܝ ܠܗܘܢ‪ .‬ܒܗܠܝܢ ܬܠܬܐ ̈‬ ‫ܙܢܝܐ ܕܒܗܘܢ ܗܘܐ ܚܘܣܝܐ ܒܗܝܡܢܘܬܐ ܕܒܗ ܐܡܪ‬ ‫ܐܢܐ‪ .‬ܘܒܡܥܡܘܕܝܬܐ ܘܒܬܝܒܘܬܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫)‪» (15:9‬ܘܡܐ ܕܐܫܟܚܬܗ ܩܪܝܐ ܠ�ܚܡܬܗ‪ .‬ܐܦ ܠܫܒܒܬܗ ܘܐܡܪܐ ܠܗܝܢ‪ .‬ܚܕܝܝܢ ܥܡܝ‬ ‫ܠܚܝܠܘܬܐ ̈ܡܠܐܟܝܐ ܩܪܐ ̇‬ ‫̇‬ ‫̈ܪܚܡܬܗ ܓܝܪ܆ ̈‬ ‫ܒܗܝ ܕܪܚܡܝܢ‬ ‫ܕܐܫܟܚܬ ܙܘܙܝ ܕܐܒܕ ܗܘܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܬܗ ܕܝܢ‬ ‫ܫܒ‬ ‫»ܕܡܫܡܫܢܘܗܝ ܕܥܒܕܝܢ ܨܒܝܢܗ‪«.‬‬ ‫ܠܐܠܗܐ ܘܥܒܕܝܢ ܨܒܝܢܗ ܐܝܟ ̇ܗܝ‬ ‫ܬܘܒ܆ ܠܗܘܢ ܟܕ ܠܗܘܢ ̈‬ ‫̇‬ ‫ܠܡܠܐܟܐ ܡܫܡܗ‪ .‬ܒܗܝ ܕܩܪܝܒܝܢ܆ ܘܫܒܒܝܢ ܠܐܠܗܐ܆ ܠܘ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܒܕܘܟܬܐ ܐܘ ܒܐܬܪܐ܆ ܐܠܐ ܒܗܝ ܕܐܝܬܝܗܘܢ ̈ܪܘܚܢܐ ܘܦܫܝܛܐ ܘܩܛܝܢܐ ܘܠܐ‬ ‫̇‬ ‫̈‬ ‫ܘܒܗܝ ܕܥܒܕܝܢ ܨܒܝܢܗ‪:‬‬ ‫ܡܝܘܬܐ܆‬ ‫)‪» (15:10‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܝܢ ܕܗܟܢܐ ܬܗܘܐ ܚܕܘܬܐ ܩܕܡ ̈ܡܠܐܟܘܗܝ ܕܐܠܗܐ ܥܠ‬ ‫̈‬ ‫ܐܢܫܐ ܠܡ ܐܝܬܝܗܘܢ ̈ܡܠܐܟܐ܆ ܘܥܠ ̇ܗܝ ܚܕܝܢ ̈‬ ‫ܒܚܛܝܐ‬ ‫ܚܕ ܚܛܝܐ ܕܬܐܒ« ̄ܗ‪̈ :‬ܪܚܡܝ‬ ‫ܕܬܝܒܝܢ ܘܐܢ ̈ܡܠܐܟܐ ܚܕܝܢ ܒܗܕܐ܆ ܐܢܬܘܢ ܣܦ�ܐ ܘܦ�ܝܫܐ܆ ܡܛܠ ܡܢܐ ܠܐ ܚܕܝܢ‬ ‫ܐܢܬܘܢ ̇‬ ‫ܒܗ ܒܬܝܒܘܬܗܘܢ‪ .‬ܘܡܛܠ ܡܢܐ ܪܛܢܝܢ ܐܢܬܘܢ ܥܠܝ ܕܡܩܒܠ ܐܢܐ ܠܗܘܢ‬ ‫ܒܬܝܒܘܬܐ‪ .‬ܐܠܐ ܥܠܬܐ ܕܪܛܘܢܝܐ ܕܝܠܟܘܢ܆ ܚܣܡܐ ܐܝܬܘܗܝ‪:‬‬ ‫)‪» (15:11‬ܘܐܡܪ ܗܘܐ ܠܗܘܢ ܬܘܒ ܝܫܘܥ‪ .‬ܠܓܒܪܐ ܚܕ ܐܝܬ ܗܘܐ ܠܗ ̈‬ ‫ܒܢܝܐ ܬܪܝܢ«‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ܆ ܕܡܛܠ ܝܘܠܦܢܐ ܕܗܝܡܢܘܬܐ ܐܡܪܗ ܡܫܝܚܐ ܠܗܢܐ ܡܬܠܐ‪.‬‬ ‫̄ܗ‪:‬‬ ‫̇‬ ‫̇‬ ‫ܘܗܕܐ ܠܐ ܫܪܝܪܐ‪ .‬ܘܝܕܝܥܐ ܗܝ ܡܢ ܗܝ ܕܥܠ ܐܒܘܗܝ܆ ܐܝܟ ܕܥܠ ܓܒܪܐ ܡܡܠܠ‪ .‬ܘܥܠ‬ ‫‪.‬ܪܛܥܝܢ ‪ or‬ܪܛܫܝܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܠܐ ܐܒܕܘ ‪ instead of‬ܠܐܒܕܘ ‪to scribal error, it is written‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܥܒܕܘܗܝ ܐܝܟ ܕܥܠ ̈‬ ‫ܒܢܝܐ‪ .‬ܘܗܠܝܢ ̈‬ ‫̈‬ ‫ܠܝܘܠܦܢܐ ܕܗܝܡܢܘܬܐ ܠܐ ܣܟ ܠܚܡܝܢ‪ .‬ܘܚܢܢ ܕܝܢ‬ ‫ܠܗ ܥܣܪܐ ̈‬ ‫ܘܗܘ ܕܐܢܬܬܐ ܕܐܝܬ ܗܘܐ ̇‬ ‫ܐܡܪܝܢܢ‪ .‬ܕܗܢܐ ܡܬܠܐ ܕܒܪܐ ܐܣܘܛܐ ̇‬ ‫ܙܘܙܝܢ‬ ‫̇‬ ‫ܘܗܘ ܓܒܪܐ ܕܐܝܬ ܗܘܐ ܠܗ ܡܐܐ ܥ�ܒܝܢ‪ .‬ܘܐܘܒܕ ܚܕ‬ ‫ܘܐܘܒܕܬ ܚܕ ܡܢܗܘܢ‪.‬‬ ‫ܡܢܗܘܢ܆ ܚܕܐ ܗܝ ܥܠܬܗܘܢ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ‪ .‬ܗܕܐ܆ ܣܦ�ܐ ܗܟܝܠ ܘܦ�ܝܫܐ ܟܕ ܚܙܝܢ‬ ‫ܗܘܘ ܠܗ ܠܡܫܝܚܐ ܕܡܩܒܠ ܗܘܐ ̈‬ ‫ܠܚܛܝܐ ܕܩܪܒܝܢ ܗܘܘ ܠܘܬܗ‪ .‬ܘܐܟܠ ܗܘܐ ܥܡܗܘܢ‪.‬‬ ‫̈‬ ‫ܘܫܬܐ܆ ܪܛܢܝܢ ܗܘܘ ܥܠܘܗܝ ܘܡܬܥܕܠܝܢ ܗܘܘ ܒܗ‪ .‬ܐܝܟ ܐܝܢܐ ܕܡܩܒܠ ܠܚܛܝܐ ܘܐܟܠ‬ ‫ܥܡܗܘܢ‪ .‬ܡܫܝܚܐ ܕܝܢ ܪܟܒ ܐܢܘܢ ܠܗܠܝܢ ̈ܡܬܠܐ܆ ܕܢܚܘܐ ܒܗܘܢ ܪܚܡܬ ܐܢܫܘܬܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܘܒܛܝܠܘܬܗ ܕܥܠܝܗܘܢ‪ .‬ܘܙܕܩ ‪ 271‬ܕܢܬܩܒܠܘܢ ̈ܚܛܝܐ‬ ‫ܕܐܒܘܗܝ ܘܕܝܠܗ ܕܠܘܬ‬ ‫‪272‬‬ ‫ܕܬܝܒܝܢ‪ .‬ܘܒܕܓܘܢ ܠܘ ܠܪܛܢܐ ܘܥܕܠܝܐ ܫܘܐ‪ .‬ܐܠܐ ܠܩܘܒܠ ܛܝܒܘܬܐ ܕܡܩܒܠ‬ ‫ܠܚܛܝܐ ܕܬܝܒܝܢ‪ .‬ܝܕܝܥܐ ܕܝܢ ܕܗܠܝܢ ܗܟܢܐ ܐܝܬܝܗܝܢ‪ .‬ܐܝܟ ܡܢ ̇ܗܝ ܰ‬ ‫̈‬ ‫ܕܩܕܡ ܠܘܩܐ‬ ‫ܐܘܢܓܠܝܣܛܐ ܐܡܪ ܗܟܢܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܚܛܝܐ ܕܢܫܡܥܘܢ ܡܢܗ‪.‬‬ ‫ܡܟܣܐ‬ ‫)‪» (15:1–2‬ܡܬܩܪܒܝܢ ܗܘܘ ܕܝܢ ܠܘܬܗ )‪(fol. 76r‬‬ ‫ܠܚܛܝܐ ܡܩܒܠ ܘܐܟܠ ܥܡܗܘܢ« ܗ‪̄:‬‬ ‫ܘܣܦ�ܐ ܪܛܢܝܢ ܗܘܘ ܘܐܡܪܝܢ‪ .‬ܗܢܐ ܓܝܪ ̈‬ ‫̈‬ ‫ܡܫܝܚܐ ܕܝܢ ܡܛܠ ܗܕܐ ܥܠܬܐ܆ ܡܩܦ ܠܗܠܝܢ ܬܠܬܐ ܡܬܠܐ‪ .‬ܠܗܘ ܕܥܪܒܐ ܕܐܒܕ‪273 .‬‬ ‫ܘܠܗܢܐ ܕܒܪܐ ܐܣܘܛܐ‪ .‬ܟܕ ܐܡܪ܆ ܗܟܢܐ‪:‬‬ ‫̈‬ ‫)‪» (15:11–12a‬ܠܓܒܪܐ ܚܕ ܐܝܬ ܗܘܐ ܠܗ ܒܢܝܐ ܬ̈ܪܝܢ ܘܐܡܪ ܠܗ ܒܪܗ ܙܥܘܪܐ« ܗܢܘ‪:‬‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܒܪܐ ܡܢ ܩܫܝܫܐ‪ .‬ܠܓܢܣܐ ܗܘ ̈‬ ‫̈‬ ‫ܕܡܠܐܟܐ ܩܪܐ‪ .‬ܙܥܘܪܐ ܕܝܢ܆‬ ‫̇‬ ‫̈‬ ‫ܠܓܢܣܐ ܕܒܢܝܢܫܐ‪ .‬ܘܗܕܐ ܠܐ ܫܪܝܪܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ܗܝ ܕܒܪܐ ܩܫܝܫܐ‪ .‬ܟܕ ܚܙܐ ܗܘܐ‬ ‫ܕܐܬܩܒܠ ܒܪܐ ܙܥܘܪܐ ܒܚܕܘܬܐ‪ .‬ܪܓܙ‪ 274‬ܘܠܐ ܨܒܐ ܠܡܥܠ‪̈ .‬‬ ‫ܘܡܠܐܟܐ ܠܘ ܒܠܚܘܕ‬ ‫ܕܡܬܥܣܩܘ ܠܐ ܡܬܥܣܩܝܢ ̈‬ ‫ܒܚܛܝܐ ܕܬܝܒܝܢ܆ ܐܠܐ ܘܣܓܝ ܚܕܝܢ ܒܬܝܒܘܬܗܘܢ܆ ܐܝܟ‬ ‫ܕܗܘ ܡܪܢ ܐܡܪ‪.‬‬ ‫ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ‪ .‬ܕܒܪܐ ܡܢ ܩܫܝܫܐ ܡܫܡܗ܆ ܠܥܡܐ ܐܝܣܪܠܝܐ‪ .‬ܙܥܘܪܐ ܕܝܢ܆‬ ‫̈‬ ‫ܠܥܡܡܐ‪ .‬ܘܐܦܠܐ ܗܕܐ ܫܪܝܪܐ‪ .‬ܘܝܕܝܥܐ ܡܢ ̇ܗܝ ܕܐܡܪ ܒܪܐ ܩܫܝܫܐ ܠܐܒܘܗܝ܆ ܕܠܐ‬ ‫̈‬ ‫̈‬ ‫ܦܘܩܕܢܐ ܥܒܪ‪ .‬ܘܡܪܘܕܐ ܐܬܚܙܝ܆‬ ‫ܦܘܩܕܢܝܟ‪ .‬ܥܡܐ ܕܝܢ ܐܝܣܪܠܝܐ ܥܠ‬ ‫ܡܬܘܡ ܥܒܪܬ‬ ‫̈‬ ‫ܐܡܪ ܓܝܪ ܠܘܬܗܘܢ ܐܠܗܐ‪» .‬ܕܐܝܕܐ ܣܟܠܘܬܐ ܐܫܟܚܘ ܒܝ ܐܒܗܝܟܘܢ‪ .‬ܕܫܢܝܘ‬ ‫ܠܪܘܚܩܐ ܡܢܝ‪ .‬ܘܐܙܠܘ ܒܬܪ ܣܪܝܩܘܬܐ‪ «.‬ܘܚܢܢ ܕܝܢ ܐܡܪܝܢܢ ܕܓܒܪܐ ܡܢ ܩܪܐ ܡܫܝܚܐ‬ ‫ܠܐܠܗܐ ܐܒܘܗܝ‪ .‬ܒܪܐ ܩܫܝܫܐ ̇ܩܪܐ‪ .‬ܠܬܓܡܐ ̈‬ ‫ܕܙܕܝܩܐ‪ .‬ܘܩܫܝܫܐ ܩܪܝܗܝ܆ ܡܛܠ‬ ‫ܕܚܘܫܒܐ ̈‬ ‫̈‬ ‫ܩܕܝܫܐ‪ .‬ܘܕܘܒ�ܐ ܡܝܬ̈ܪܐ ܕܩܢܐ‪ .‬ܒܪܐ ܕܝܢ ܙܥܘܪܐ‬ ‫ܡܫܡܠܝܘܬܐ ܘܓܡܝܪܘܬܐ‬ ‫̈‬ ‫̇ܩܪܐ‪ .‬ܠܬܓܡܐ ̇ܗܘ ̈‬ ‫ܕܚܛܝܐ‪ .‬ܘܙܥܘܪܐ ܫܡܗܗ܆ ܡܛܠ ܕܢܩܝܦܐ ܠܚܛܝܐ‪ .‬ܬܪܥܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܪܦܝܬܐ ܘܙܠܝܠܬܐ ܘܣܟܠܘܬܐ ܘܦܘܕܐ‪ .‬ܐܝܠܝܢ ܕܢܩܦܝܢ ܠܛܠܝܐ‪ .‬ܐܦ ܓܝܪ ܒܚܪܩܠܝܐ ܚܠܦ‬ ‫ܒܪܗ ܙܥܘܪܐ܆ ̇ܗܘ ܕܝܬܝܪ ܛܠܐ ܟܬܝܒ‪ .‬ܩܪܝܗܝ ܕܝܢ ܠܐܒܘܗܝ ܐܒܐ ܕܗܠܝܢ ܬ̈ܪܝܢ ̈‬ ‫ܒܢܝܐ‪ .‬ܠܘ‬ ‫ܒܟܝܢܐ‪ .‬ܐܠܐ ܒܛܝܒܘܬܐ‪ .‬ܗܘ ̇ܡܢ ܡܫܝܚܐ܆ ܒܪܐ ܟܝܢܝܐ ܕܐܠܗܐ ܐܒܐ ܐܝܬܘܗܝ܆‬ ‫ܕܐܬܒܣܪ ܡܢ ܒܬܘܠܬܐ ܝܠܕܬ ܐܠܗܐ ܡܪܝܡ ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܚܢܢ ̈‬ ‫ܒܢܝܐ ܕܛܝܒܘܬܐ‬ ‫ܕܐܠܗܐ ܐܒܐ ܐܝܬܝܢ‪ .‬ܡܛܠ ܬܠܬ ̈‬ ‫ܥܠܬܐ ܩܪܝܗܝ ܠܐܠܗܐ ܐܒܘܗܝ‪ .‬ܐܒܐ ܕܗܠܝܢ ܬ̈ܪܝܢ‬ ‫‪.‬ܘܙܕܙܩ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܠܘܩܒܠ ‪Due to scribal error, it is written‬‬ ‫ܐܢܬܬܐ ܕܐܝܬ ܗܘܐ ̇‬ ‫ܠܗ ‪273 The scribe forgot to mention the second parable about‬‬ ‫̈‬ ‫‪ the woman who had ten coins and lost one of them. All three‬ܥܣܪܐ ܙܘܙܝܢ ܘܐܘܒܕܬ ܚܕ ܡܢܗܘܢ‬ ‫‪parables are recorded in the above paragraph.‬‬ ‫‪.‬ܪܓܙܘ ‪274 Due to scribal error, it is written‬‬ ‫‪271‬‬ ‫‪272‬‬

‫‪421‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܒܢܝܐ‪ .‬ܚܕܐ ̇ܡܢ܆ ܡܛܠ ܕܒܪܝܬܗ ܐܢܘܢ ܬ̈ܪܝܗܘܢ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ܡܛܠ ܕܫܟܢ ܠܗܘܢ‬ ‫ܣܝܡܬ ̈‬ ‫ܒܢܝܐ ܒܡܥܡܘܕܝܬܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܚܝܘܣܬܢܘܬܐ ܕܐܝܬ ܠܗ ܥܠ‬ ‫̈‬ ‫̇‬ ‫ܬ̈ܪܝܗܘܢ܆ ܐܝܟ ܗܝ ܕܐܡܝܪܐ »ܕܐܝܟ ܕܡܪܚܡ ܐܒܐ ܥܠ ܒܢܝܐ‪ .‬ܡܪܚܡ ܡܪܝܐ ܥܠ‬ ‫̈‬ ‫ܕܚܠܘܗܝ‪«.‬‬ ‫)‪» (15:12‬ܘܐܡܪ ܠܗ ܒܪܗ ܙܥܘܪܐ‪ .‬ܗܒ ܠܝ ܦܠܓܘܬܐ ܕܡܛܝܐ ܠܝ ܡܢ ܒܝܬܟ‪̄ «.‬ܗ‪:‬‬ ‫»ܘܦܠܓ ܠܗܘܢ ܩܢܝܢܗ« ̄ܗ‪ :‬ܘܡܢܐ ܐܝܬܘܗܝ ܕܦܠܓ ܠܗܘܢ‪ .‬ܦܠܓ ܠܗܘܢ ܓܝܪ܇ ̇ܗܝ‬ ‫ܕܒܪܐ ܠܬ̈ܪܝܗܘܢ‪ .‬ܘܝܗܒ ܠܬ̈ܪܝܗܘܢ܆ ̈‬ ‫ܢܦܫܬܐ ̈ܡܠܝܠܬܐ܆ ܘܝܗܒ ܠܗܘܢ ܚܟܡܬܐ ܘܝܕܥܬܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܒܗ ܣܥܪܝܢ ܛܒܬܐ ܐܢ ܨܒܝܢ‪ .‬ܐܘ ܒܝܫܬܐ‪ .‬ܢܡܘܣܐ‬ ‫ܘܚܐܪܘܬܐ ܘܫܠܝܛܘܬ ܒܝܬܐ‪.‬‬ ‫ܟܝܢܝܐ ܢܡܘܣܐ ̇ܗܘ ܟܬܒܝܐ‪ .‬ܡܛܠ ܬ̈ܪܝܗܘܢ ܐܬܒܣܪ‪ .‬ܒܪܗ ܘܗܘܐ ܒܪܢܫܐ‪ .‬ܠܬ̈ܪܝܗܘܢ‬ ‫ܡܠܟ ܡܠܟܘܬܐ ܘܕܫܪܟܐ‪ .‬ܘܫܦܝܪ ܐܡܪ »ܕܦܠܓ ܠܗܘܢ‪ «.‬ܡܛܠ ܕܒܗܠܝܢ ܟܠܗܝܢ܆ ܒܚܕܐ‬ ‫ܘܠܚܛܝܐ‪» .‬ܕܡܕܢܚ ܫܡܫܗ ܥܠ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܝܫܐ‪.‬‬ ‫ܛܒܐ ܘܥܠ‬ ‫ܠܙܕܝܩܐ‬ ‫ܫܘܝܘܬܐ ܐܫܘܝ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܟܐܢܐ ܘܥܠ ܥܘܠܐ‪«.‬‬ ‫ܘܡܚܬ ܡܛܪܗ ܥܠ‬ ‫̈‬ ‫ܝܘܡܬܐ ܩܠܝܠ܆ ܟܢܫ ܒܪܗ ̇ܗܘ ܙܥܘܪܐ ܟܠܡܕܡ‪ .‬ܕܡܛܝܗܝ )‪(fol. 76v‬‬ ‫)‪» (15:13a‬ܘܒܬܪ‬ ‫̄‬ ‫̈‬ ‫ܘܐܙܠ ܠܐܬܪܐ ܪܚܝܩܐ« ܗ‪ :‬ܐܬܪܐ ܪܚܝܩܐ‪ .‬ܠܘ ܠܕܘܟܬܐ ܩܪܐ‪ .‬ܠܐ ܓܝܪ ܡܫܟܚܝܢ ܚܛܝܐ‬ ‫ܕܢܪܚܩܘܢ ܒܕܘܟܬܐ ܐܘ ܒܐܬܪܐ ܡܢ ܐܠܗܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܠܐܝܟܐ ܐܙܠ ܡܢ ܪܘܚܟ‬ ‫ܘܐܝܟܐ ܐܛܫܐ ܡܢ ܩܕܡܝܟ‪ .‬ܐܢ ܐܣܩ ܠܫܡܝܐ ܬܡܢ ܐܝܬܝܟ« ܘܕܫܪܟܐ‪ .‬ܐܠܐ‬ ‫ܠܐܬܪܐ ܪܚܝܩܐ ̇ܩܪܐ‪̇ .‬‬ ‫̈‬ ‫ܘܡܢ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܟܠܗܘܢ‬ ‫ܠܗܝ ܕܐܪܚܩ ܡܢ‬ ‫ܦܘܩܕܢܐ ܕܐܠܗܐ‪ܼ .‬‬ ‫̈‬ ‫ܘܥܘܠܐ܆ ܒܫܪܪܐ ܕܪܚܝܩܝܢ ܡܢ ܐܠܗܐ‪ .‬ܐܝܟ ̇ܗܝ »ܕܐܪܚܩ ܠܟܘܢ ܡܢܝ ܦܠܚܝ̈‬ ‫ܓܝܪ ̈ܚܛܝܐ‬ ‫ܥܘܠܐ‪«.‬‬ ‫)‪» (15:13b‬ܘܬܡܢ ܒܕܪ ܩܢܝܢܗ« ̄ܗ‪ :‬ܐܘܒܕ ܠܚܐܪܘܬܗ ܘܠܫܠܝܛܘܬ ܒܝܬܗ܆ ܒܕܘܒ�ܐ‬ ‫ܘܢܕܝܕܐ‪ .‬ܬܘܒ ܒܕܪ ̈‬ ‫̈‬ ‫ܠܫܒܝܚܬܐ ܕܩܢܐ ܗܘܐ‪:‬‬ ‫̈ܣܢܝܐ‬ ‫̈‬ ‫̇‬ ‫ܓܙܡܐ ܕܟܬܝܒܝܢ‪.‬‬ ‫ܒܗܝ ܕܠܐ ܐܣܩ ܥܠ ܒܠܗ‬ ‫)‪» (15:13c‬ܟܕ ܚܝܐ ܦܪܚܐܝܬ« ̄ܗ‪:‬‬ ‫̇‬ ‫̈‬ ‫ܠܥܒܕܝ ̈‬ ‫ܒܝܫܬܐ‪ .‬ܐܠܐ ܫ�ܝܢ ܐܘ̈ܪܚܬܗ ܒܟܠܗܝܢ‪ .‬ܐܝܟ ܗܝ‬ ‫ܘܡܣܡ ܒ�ܝܫܐ ܕܢܛܝܪܝܢ‬ ‫ܕܟܬܝܒܐ‪ .‬ܒܚܪܩܠܝܐ ܕܝܢ܆ ܚܠܦ »ܦܪܚܐܝܬ܆« »ܐܣܘܛܐܝܬ« ܟܬܝܒ‪.‬‬

‫)‪» (15:14a‬ܘܟܕ ܓܡܪ ܟܠܡܕܡ ܕܐܝܬ ܗܘܐ ܠܗ« ܗܢܘ‪ :‬ܟܕ ܐܘܒܕ ܘܓܡܪ ܠܚܐܪܘܬܗ‬ ‫̈‬ ‫ܘܠܫܒܝܚܬܗ‪.‬‬ ‫ܘܠܦܪܘܫܘܬܗ‬ ‫̄‬ ‫̇‬ ‫)‪» (15:14b‬ܗܘܐ ܟܦܢܐ ܪܒܐ ܒܐܬܪܐ ܗܘ« ܗ‪ :‬ܕܠܐ ܣܒܥܐܝܬ ܐܝܬܘܗܝ ܗܘܐ ܠܘܬ‬ ‫ܚܛܝܬܐ‪̇ .‬‬ ‫ܒܗܝ ܕܟܠ ܟܡܐ ܕܚܛܐ ܗܘܐ‪ .‬ܟܠܗ ܗܢܐ ܟܦܢ ܗܘܐ ܘܡܬܪܓܪܓ ܠܚܛܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ‬ ‫ܒܙܢܝܐ‬ ‫ܕܐܝܟ ܗܠܝܢ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܠܐ ܣܒܥܐܝܬ ܚܛܝܢ‪ .‬ܟܦܢܐ ܓܝܪ܆‬ ‫̈‬ ‫ܒܟܬܒܐ‪:‬‬ ‫ܡܬܐܡܪ‪.‬‬ ‫)‪» (15:14c‬ܘܫܪܝ ܚܣܪ ܠܗ« ̄ܗ‪ :‬ܘܚܣܝܪ ܗܘܐ ܘܣܢܝܩ ܥܠ ܐܚ�ܢܐ ܕܢܡܠܘܢ ܠܗ ܨܒܝܢܗ‬ ‫ܕܒܚܛܝܬܐ‪ .‬ܬܘܒ ܕܝܢ ܚܣܪ ܘܐܬܓܙܝ ܡܢ ܟܠܗܝܢ ܡܝܬ̈ܪܬܐ‪:‬‬ ‫)‪» (15:15a‬ܘܐܙܠ ܢܩܦ ܗܘܐ ܠܗ ܠܚܕ ܡܢ ̈‬ ‫ܒܢܝ ܡܕܝܢܬܐ܆ ܕܐܬܪܐ ̇ܗܘ« ̄ܗ‪ :‬ܡܛܠ‬ ‫ܕܚܣܪ ܠܗ ܘܐܣܬܢܩ ܥܠ ܐܚ�ܢܐ ܕܢܡܠܘܢ ܠܗ ̈‬ ‫ܚܝܐ ܕܚܛܝܬܐ‪ .‬ܐܙܠ ܐܫܬܥܒܕ ܠܚܕ ܡܢ‬ ‫̇‬ ‫̈ܫܐܕܐ‪ .‬ܟܠ ܓܝܪ ܕܡܨܛܠܐ ܠܘܬ ܚܛܝܬܐ܆ ܠܦܘܬ ܙܢܐ ܗܘ ܕܚܛܝܬܗ܆ ܬܚܝܬ ܚܕ ܫܐܕܐ‬ ‫ܳ‬ ‫̇ܗܘܐ‪ .‬ܙܢܝܐ ܬܚܝܬ ܫܐܕܐ ܕܙܢܝܘܬܐ‪ .‬ܘܓܢܒܐ܆ ܬܚܝܬ ܫܐܕܐ ܕܓܢܒܘܬܐ‪ .‬ܘܪܡܐ܆ ܬܚܝܬ‬ ‫̈‬ ‫ܕܫܐܕܐ܇ ̇ܗܢܘܢ‬ ‫ܕܝܘܐ ܕܪܡܘܬܐ‪ .‬ܘܕܫܪܟܐ‪ .‬ܡܕܝܢܬܐ ̇ܡܢ ܡܫܡܗ܆ ܠܟܢܘܫܬܐ‬ ‫ܘܕܦܠܚܝ ܥܘܠܐ‪ .‬ܚܕ ܡܢ ̈‬ ‫ܒܒܬܐ ̈‬ ‫ܕܡܬܬܢܝܚܝܢ ̈‬ ‫̇‬ ‫̈‬ ‫ܒܢܝ ܡܕܝܢܬܐ ܕܝܢ܆ ܠܚܕ ܫܐܕܐ ܩܪܐ‪.‬‬ ‫ܕܙܢܝܐ‬ ‫ܕܗܘ‪:‬‬ ‫ܐܝܢܐ ܼ‬ ‫)‪̇ » (15:15b‬‬ ‫ܘܗܘ ܫܕܪܗ ܠܩܪܝܬܐ ܠܡܪܥܐ ܚܙܝ�ܐ« ̄ܗ‪̇ :‬ܗܝ ܕܫܕܪܗ܆ ܗܕܐ ܗܝ‪ .‬ܕܐܕܠܩ‬

‫‪422‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܒܗ ܚܫܐ ܕܙܢܝܘܬܐ ܐܘ ܕܚܛܝܬܐ ܐܚܪܬܐ‪ .‬ܩܪܝܬܐ ܕܝܢ܆ ܠܚܢܘܬܐ ܕܚܛܝܬܐ ܡܫܡܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܠܚܛܝܐ ܡܟܢܐ‪ .‬ܕܕܐܝܟ ܗܢܐ‬ ‫ܠܙܢܝܐ‬ ‫ܪܥܝܘܬܐ ܕܝܢ ܕܚܙܝ�ܐ܆ ܠܙܢܝܘܬܐ ̇ܩܪܐ‪ .‬ܘܚܙܝ�ܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܓܝܪ ܦܘܪܥܢܐ ܦܪܥܝܢ ̈ܫܐܕܐ ܠܐܝܠܝܢ ܕܢܩܦܝܢ ܠܗܘܢ ܕܡܕܠܩܝܢ ܒܗܘܢ ܚܫܐ ܥܕܝܠܐ‪.‬‬ ‫ܕܢܫܬܘܬܦܘܢ ̈‬ ‫ܠܙܢܝܐ ܘܠܫܪܟܐ ̈‬ ‫ܕܚܛܝܐ‪:‬‬ ‫)‪» (15:16‬ܘܡܬܪܓܪܓ ܗܘܐ ܠܡܡܠܐ ܟܪܣܗ‪ .‬ܡܢ ܚ�ܘܒܐ ̇ܗܢܘܢ ܕܐܟܠܝܢ ܗܘܘ‬ ‫ܚܙܝ�ܐ« ̄ܗ‪̇ :‬ܗܝ ܕܡܬܪܓܪܓ ܗܘܐ ܠܡܡܠܐ ܟܪܣܗ ܐܡܪ‪ .‬ܡܛܠ ܕܠܐ ܡܣܬܒܥܢܝܬܐ‬ ‫ܐܝܬܝܗ ܪܓܬܐ ܫܟܝܪܬܐ ܕܦܚܙܘܬܐ )‪ (fol. 77r‬ܘܕܙܢܝܘܬܐ܇ ܐܝܠܝܢ ܕܪܚܡܝܢ ̇‬ ‫̇‬ ‫ܠܗ ܘܐܚܝܕܝܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܒܗ‪ .‬ܗܟܢܐ ܘܐܦ ܫܪܟܐ ܕܚܛܝܬܐ ܠܐܝܠܝܢ ܕܪܚܡܝܢ ܘܨܒܝܢ ܒܗ‪ .‬ܚ�ܘܒܐ ܕܝܢ ܩܪܐ܆‬ ‫ܰ‬ ‫ܠܣܘܥ�ܢܐ ܕܨܚܢܘܬܐ ܘܛܢܦܘܬܐ܇ ܕܚܪܒܝܢ ܘܣܦܝܩܝܢ ܼܡܢ ܡܝܬܪܘܬܐ‪ .‬ܐܘ ܚ�ܘܒܐ‬ ‫̈‬ ‫̈‬ ‫ܕܝܥܝܢ‪ .‬ܘܗܠܝܢ ܚ�ܘܒܐ ܐܝܬ ܒܗܘܢ ܓ�ܘܡܐ‪ .‬ܕܬܘܒܪܗܘܢ‬ ‫ܕܛܥܢܢ ̈ܚܓܐ‬ ‫ܡܫܡܗ܆ ܠܗܠܝܢ‬ ‫ܡܢ ܥܣܩ‪ .‬ܛܥܡܐ ܕܝܢ ̇‬ ‫ܕܗܘ ܡܐ ܕܐܝܬ ܒܗܝܢ܆ ܚܠܐ‪ .‬ܗܟܢܐ ܘܐܦ ܚܛܝܬܐ‪ .‬ܟܠ‬ ‫ܐܝܬܝܗ ܠܗ‪ .‬ܘܡܢ ܒܬܪ ܕܣܥܪ ̇‬ ‫̇‬ ‫ܟܡܐ ܕܣܥܪ ̇‬ ‫ܠܗ ܡܬܬܘܐ‪ .‬ܡܬܥܣܩ‬ ‫ܠܗ ܐܢܫ܆ ܚܠܝܬܐ‬ ‫ܐܦ ܚܐܫ‪ .‬ܐܢ ܐܝܬܘܗܝ ܦܪܘܫܐ ܘܬܝܒܐ‪ .‬ܐܢܕܝܢ ܠܐ‪ .‬ܬܡܢ ܟܕ ܡܫܬܢܩ ܡܬܥܣܩ‪.‬‬ ‫ܐܝܟܐ ܕܠܐ ܡܘܬܪܐ ܠܗ ܥܣܩܘܬܐ ܡܕܡ‪ .‬ܚܪܩܠܝܐ ܗܟܝܠ‪ .‬ܚܠܦ ܚ�ܘܒܐ‪ .‬ܩ�ܛܐ‬ ‫ܟܬܒ‪ . 275‬ܟܕ ܩ�ܛܐ ̇ܩܪܐ‪ .‬ܠܚ�ܘܒܐ ܰܫ ܳܡ ܷ ̈ܝܐ‪ .‬ܘܐܦ ܒܗܠܝܢ ܬܘܒ܆ ܓ�ܘܡܐ ܐܝܬ ܒܗܘܢ܆‬ ‫ܐܝܟ ]ܗܢܘܢ ܚ�ܘܒܐ ܐܚ�ܢܐ‪276 [.‬‬ ‫)‪» (15:16b‬ܘܠܐ ܐܢܫ ܝܗܒ ܗܘܐ ܠܗ« ̄ܗ‪ :‬ܕܟܠ ܟܡܐ ܕܣܥܪ ܛܢܦܘܬܐ܆ ܟܠܗ ܗܟܢ ܠܐ‬ ‫ܣܒܥܐ ܪܓܬܗ܆ ܡܛܠ ܕܠܐ ܡܬܬܘܝܢܐܝܬ ܐܝܬ ܠܗ ܥܕܟܝܠ‪:‬‬ ‫)‪» (15:17a‬ܘܟܕ ܐܬܐ ܠܘܬ ܢܦܫܗ ܐܡܪ« ܗܢܘ‪ :‬ܐܝܬܝ ܥܠ ܒܠܗ ܘܐܬܚܫܒ܆ ̇‬ ‫ܠܗܝ‬ ‫ܛܘܒܬܢܘܬܐ ܩܕܡܝܬܐ ̇ܗܝ ܕܐܝܬܘܗܝ ܗܘܐ ̇‬ ‫ܒܗ‪ .‬ܘܫܦܠܐ ܐܚܪܢܐ ܕܗܘܐ ܒܗ‪ .‬ܕܐܝܟܢܐ‬ ‫̈‬ ‫ܗܘܐ ܟܕ ܢܩܦ ܠܚܕ ܡܢ ̈ܫܐܕܐ‪ .‬ܕܐܝܟ ܗܠܝܢ ܓܝܪ ܡܚܫܒܬܐ ܡܝܬܐ ܥܠ ܒܠܗ‪ .‬ܟܠ‬ ‫ܚܛܝܐ ܕܬܐܒ‪ .‬ܡܫܪܐ ܠܗ ܡܟܝܠ ܒܬܝܒܘܬܐ‪:‬‬ ‫̄‬ ‫)‪» (15:17b‬ܟܡܐ ܗܫܐ ܐܓܝ�ܐ ܐܝܬ ܒܝܬ ܐܒܝ ܕܝܬܪ ܠܗܘܢ ܠܚܡܐ« ܗ‪ :‬ܐܓܝ�ܐ‬ ‫ܠܚܛܝܐ ܕܬܝܒܝܢ ܥܠ ܬܪܥܐ ܕܥܕܬܐ܆ ܰܘܟܠܝܢ ܕܠܐ ܢܫܬܘܬܦܘܢ ܒ�ܐܙܐ ̈‬ ‫ܓܝܪ ̇ܩܪܐ‪̈ .‬‬ ‫ܩܕܝܫܐ܇‬ ‫ܥܕܡܐ ̇‬ ‫ܠܗܝ ܕܫܠܡܐ ܬܝܒܘܬܗܘܢ‪ .‬ܒܝܬ ܐܒܝ ܓܝܪ܆ ܠܥܕܬܐ ܡܫܡܗ‪ .‬ܠܚܡܐ ܠܦܓܪܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܓܝ�ܐ ̇ܩܪܐ܆ ܠܐܝܠܝܢ ܕܦܠܚܝܢ ̇‬ ‫ܠܗ ܠܙܕܝܩܘܬܐ ܒܗܢܐ ܥܠܡܐ܇ ܟܕ ܡܣܟܝܢ‬ ‫ܕܡܬܝܗܒ ܠܗܘܢ ܐܓܪܐ ܕܗܕܐ܇ ܒܥܠܡܐ ܕܥܬܝܕ‪ .‬ܡܛܠ ܕܟܠ ܕܦܠܚ ܡܝܬܪܘܬܐ ܗܪܟܐ܆‬ ‫ܕܝܠܗ ܕܡܝܬܪܘܬܐ ܦܠܚ ̇‬ ‫̇‬ ‫̇‬ ‫ܙܢܝܐ ܦܠܚ ̇‬ ‫ܒܚܕ ܡܢ ܗܠܝܢ ̈‬ ‫ܠܗ‪ .‬ܘܠܘ ܡܛܠ ܡܕܡ‬ ‫ܡܛܠܬܗ‬ ‫ܠܗ‪ .‬ܐܘ‬ ‫ܐܚܪܝܢ܆ ܐܝܟܢܐ ܕܦܠܚ ܒܪܐ ܒܒܝܬܐ ܕܐܒܘܗܝ‪ .‬ܐܘ ܡܛܠ ܕܢܬܝܗܒ ܠܗ ܐܓܪܐ ܒܥܠܡܐ‬ ‫ܕܥܬܝܕ‪ .‬ܐܟܙܢܐ ܕܐܓܝܪܐ‪ .‬ܐܘ ܡܛܠ ܕܚܠܬܐ ܕܫܘܢܩܐ ܕܥܬܝܕ܆ ܐܝܟ ܥܒܕܐ‪ .‬ܡܕܝܢ ܟܠ‬ ‫ܕܦܠܚ ܡܝܬܪܘܬܐ‪ .‬ܐܘ ܐܝܟ ܒܪܐ ܦܠܚ ̇‬ ‫ܠܗ‪ .‬ܐܘ ܐܝܟ ܐܓܝܪܐ܆ ܐܘ ܐܝܟ ܥܒܕܐ‪:‬‬ ‫)‪» (15:17c‬ܘܐܢܐ ܗܪܟܐ ܠܟܦܢܝ ܐܒܕ ܐܢܐ« ̄ܗ‪ :‬ܓܠܝܙ ܐܢܐ ܡܢ ܝܘܠܦܢܐ ܕܕܚܠܬ‬ ‫ܐܠܗܐ܆ ܘܡܢ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪:‬‬ ‫)‪» (15:18a‬ܐܩܘܡ ܐܙܠ ܠܘܬ ܐܒܝ ܘܐܡܪ ܠܗ« ܗܢܘ‪ :‬ܐܙܠ ܠܘܬ ܐܒܘܗܝ܆ ܠܘ ܒ�ܓܠܐ‪.‬‬

‫‪.‬ܟܗ̈ܪܐܛܝܘܢ ‪In the Harklean, it is written‬‬ ‫‪Written in the margin. Also, in the same line the following words were crossed‬‬ ‫‪.‬ܕܐܡܪܝܢ ܕܐܝܬ ܒܚܪܝܘܒܐ ܕܛܥܝܢ ܠܗܘܢ ̈ܚܫܐ ‪through:‬‬ ‫‪275‬‬ ‫‪276‬‬

‫‪423‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܠܐ ̈‬ ‫ܒܚܘܫܒܐ‪.‬‬

‫)‪» (15:18b‬ܐܒܝ ܚܛܝܬ ܒܫܡܝܐ ܘܩܕܡܝܟ« ̄ܗ‪ :‬ܚܛܝܬ ܩܕܡܝܟ܇ ܘܡܛܝܐ ܚܛܝܬܝ܆‬ ‫ܥܕܡܐ ܠܫܡܝܐ‪ .‬ܬܘܒ ܕܝܢ ܟܠܗ ܗܢܐ ܪܒܐ ܚܛܝܬܝ܆ ܥܕܡܐ ܕܡܛܝܐ ܠܫܡܝܐ‪ .‬ܬܘܒ ܕܝܢ‬ ‫ܗܟܢܐ‪ .‬ܚܛܝܬ ܒܟ ܘܒܒ�ܝܬܟ‪.‬‬ ‫)‪» (15:19a‬ܘܠܐ ܫܘܐ ܐܢܐ ܕܒܪܟ ܐܬܩܪܐ« ̄ܗ‪ :‬ܡܛܠ ܚܛܝܬܝ‪ .‬ܠܐ ܫܘܐ ܐܢܐ‬ ‫ܕܐܬܩܪܐ ܒܪܟ ܐܝܟ ܕܡܢ ]ܩܕܝܡ[‪.‬‬ ‫)‪» (15:19b‬ܐܠܐ ܥܒܕܝܢܝ ܐܝܟ ܚܕ ܡܢ ܐܓܝ�ܝܟ« ̄ܗ‪ :‬ܐܝܟ ̇ܗܢܘܢ ܕܠܐ ܥܕܟܝܠ ܩܒܠܘ‬ ‫)‪ (fol. 77v‬ܣܝܡܬ ̈‬ ‫ܒܢܝܐ‪ .‬ܥܕܡܐ ܕܫܠܡܐ ܬܝܒܘܬܗܘܢ‪.‬‬

‫)‪» (15:20a‬ܘܩܡ ܐܬܐ ܠܘܬ ܐܒܘܗܝ« ܗܢܘ‪ :‬ܐܬܦܢܝ ܡܟܝܠ ܠܘܬ ܐܠܗܐ ܒܬܝܒܘܬܐ‪:‬‬ ‫)‪» (15:20b‬ܘܥܕ ܗܘ ܪܚܝܩ ܚܙܝܗܝ ܐܒܘܗܝ ܘܐܬܪܚܡ ܥܠܘܗܝ« ̄ܗ‪ :‬ܕܟܕ ܥܕܟܝܠ ܒܪܥܝܢܗ‬ ‫ܡܬܚܫܒ ܗܘܐ ܗܠܝܢ‪ .‬ܘܡܣܒܪ ܗܘܐ ܥܠ ܢܦܫܗ ܕܢܘܟܪܝܐ ܗܘ‪ .‬ܟܕ ܚܙܝܗܝ ܐܒܘܗܝ ܒܗܠܝܢ‬ ‫̈‬ ‫ܚܘܫܒܐ܆ ܐܫܦܥ ̈ܪܚܡܘܗܝ ܥܠܘܗܝ‪.‬‬

‫)‪» (15:20c‬ܘܪܗܛ ܢܦܠ ܥܠ ܨܘܪܗ ܘܢܫܩܗ« ܗܢܘ‪ :‬ܚܘܝ ܠܘܬܗ ܚܘܒܐ ܣܓܝܐܐ‪ .‬ܚܙܐ‬ ‫ܐܢܬ܇ ܣܓܝܐܘܬ ܡܪܚܡܢܘܬܗ ܕܐܠܗܐ ܕܠܐ ܟܬܪ ܠܒܪܗ ܬܝܒܐ ܕܢܬܩܪܒ ܠܘܬܗ ܐܠܐ‬ ‫ܕܪܗܛ ܠܘܬܗ ܡܢ ܪܘܚܩܐ‪ .‬ܘܚܙܝ ܕܠܐ ܓܥܨܬ ܠܗ ܡܢܗ‪ .‬ܐܝܟ ܐܝܢܐ ܕܡܫܓܢܝ ܗܘܐ‬ ‫ܼܡܢ ܥܘܪܓܠܐ ܕܥܡ ܚܙܝ�ܐ ܘܣܢܐ ܘܡܦܠܦܠ ܒܚܛܝܬܐ܆ ܐܠܐ ܕܢܦܠ ܥܠ ܨܘܪܗ ܘܢܫܩܗ‪:‬‬

‫)‪» (15:20‬ܘܐܡܪ ܠܗ ܒܪܗ ܐܒܝ܆ ܚܛܝܬ ܒܫܡܝܐ ܘܩܕܡܝܟ ܘܠܐ ܡܟܝܠ ܫܘܐ ܐܢܐ‬ ‫ܕܒܪܟ ܐܬܩܪܐ« ̄ܗ‪ :‬ܡܛܠ ܕܐܢܬ ܐܝܬܝܟ ܩܕܝܫܐ܆ ܘܐܢܐ ܐܝܬܝ ܚܛܝܐ‪ .‬ܡܛܠ ܐܝܕܐ‬ ‫ܥܠܬܐ ܟܕ ܪܚܝܩ ܗܘܐ ܐܡܪ‪ .‬ܕܐܡܪ ܐܢܐ ܠܗ ܕܐܒܝ ܕܥܒܕܝܢܝ ܐܝܟ ܚܕ ܡܢ ܐܓܝ�ܝܟ‪.‬‬ ‫ܘܟܕ ܐܬܐ ܠܘܬ ܐܒܘܗܝ ܠܐ ܐܡܪ ܠܗ ܗܕܐ‪ .‬ܘܐܡܪܝܢܢ ܕܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ̇ܡܢ܆ ܡܛܠ‬ ‫ܕܩܕܡܗ ܚܘܒܗ ܕܐܒܘܗܝ܆ ܘܠܐ ܫܒܩܗ ܕܢܐܡܪ ܠܗ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܕܡܛܠ ܐܦܢ ܡܢ‬ ‫̈ܡܠܘܗܝ ܠܐ ܫܡܥ ܐܒܘܗܝ ܠܗܕܐ܆ ܐܠܐ ܡܢ ܫܦܠܗ ܘܡܘܟܟܗ܆ ܝܕܥ ܠܐܝܠܝܢ ܕܡܛܝܒ‬ ‫ܗܘܐ܆ ܕܢܐܡܪ ܠܗ‪:‬‬ ‫̈‬ ‫ܥܒܕܐ ܓܝܪ ̈‬ ‫̈‬ ‫ܠܡܠܐܟܐ ܩܪܐ‪̇ .‬ܗܢܘܢ‬ ‫ܠܥܒܕܘܗܝ« ̄ܗ‪:‬‬ ‫)‪» (15:22a‬ܐܡܪ ܕܝܢ ܐܒܘܗܝ‬ ‫̈‬ ‫̈‬ ‫ܕܣܓܝ ܚܕܝܢ ܒܚܕ ܚܛܝܐ ܕܬܐܒ‪ .‬ܐܝܟ ܕܐܡܪ ܡܪܝܐ‪ .‬ܬܘܒ ܕܝܢ ܥܒܕܐ ܠܟܗܢܐ ܡܫܡܗ܆‬ ‫̇ܗܢܘܢ ܕܡܫܡܫܝܢ ܒܝܬܗ ܕܡܪܝܐ ܐܝܟ ̈‬ ‫ܥܒܕܐ܇ ܘܡܥܡܕܝܢ ܘܡܚܣܝܢ ̈‬ ‫ܠܚܛܝܐ‪:‬‬ ‫)‪» (15:22b‬ܐܦܩܘ ܐܣܛܠܐ ܪܝܫܝܬܐ ܘܐܠܒܫܘܗܝ« ̄ܗ‪ :‬ܐܣܛܠܐ ܕܝܢ ܠܡܥܡܘܕܝܬܐ‬ ‫̇‬ ‫ܡܫܡܗ‪ .‬ܪܝܫܝܬܐ ܩܪܐ ̇‬ ‫ܡܥܠܝܘܬܗ܆ ܘܡܛܠ ܕܫܒܩܐ ̈ܚܛܗܐ‪:‬‬ ‫ܠܗ܆ ܡܛܠ‬ ‫)‪» (15:22c‬ܘܣܝܡܘ ܥܙܩܬܐ ܒܐܝܕܗ« ̄ܗ‪ :‬ܥܙܩܬܐ ܠܗܠܝܢ ܬܠܬܐ ܩܪܐ‪ .‬ܠܗܝܡܢܘܬܐ‬ ‫ܒܢܝܐ ܘܠܪܗܒܘܢܐ ̈‬ ‫ܫܪܝܪܬܐ‪ .‬ܘܠܣܝܡܬ ̈‬ ‫ܕܚܝܐ ܕܥܬܝܕܝܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܡܣܢܐ ܐܝܬܝܗܘܢ܆ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ‬ ‫̄ܗ‪:‬‬ ‫ܡܣܢܐ«‬ ‫)‪» (15:22d‬ܘܐܣܐܢܘܗܝ‬ ‫̇‬ ‫ܘܐܘ̈ܪܚܬܐ ܕܙܕܝܩܘܬܐ܇ ܘܛܘܝܒܗ ܕܐܘܢܓܠܝܘܢ ܕܫܠܡܐ‪ .‬ܐܝܟ ܗܝ ܕܐܡܪ ܛܘܒܢܐ‬ ‫ܦܘܠܘܣ »ܕܣܐܢܘ ܒ�ܓܠܝܟܘܢ ܛܘܝܒܗ ܕܐܘܢܓܠܝܘܢ ܕܫܠܡܐ‪«.‬‬ ‫)‪» (15:23a‬ܘܐܝܬܘ ܩܛܘܠܘ ܠܗ ܬܘܪܐ ܕܦܛܡܐ« ̄ܗ‪ܼ :‬ܗܘ ܡܫܝܚܐ ܐܝܬܘܗܝ ܬܘܪܐ‪.‬‬ ‫ܕܐܬܩܛܠ ܚܠܦܝܢ‪ .‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ »ܦܨܚܐ ܕܝܠܢ ܡܫܝܚܐ ܼܗܘ ܕܐܬܢܟܣ ܚܠܦܝܢ‪«.‬‬ ‫̈‬ ‫ܛܒܬܐ‬ ‫ܕܦܛܡܐ ܩܪܐ܆ ܡܛܠ ܡܥܠܝܘܬܗ ܘܐܠܗܘܬܗ‪ ..‬ܬܘܒ ܕܝܢ܆ ܡܛܠ ܕܝܗܒ‬ ‫̈‬ ‫ܘܒܘܣܡܐ ܕܠܥܠܡ‪ .‬ܠܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ‪ .‬ܘܚܙܝ ܕܟܕ ܐܚ�ܢܐ ܐܡܪܐ ܩܪܐܘܗܝ܆ ܗܘ‬ ‫̈‬ ‫ܬ]ܘܪܐ[ )‪ (fol. 78r‬ܟܢܝ ܢܦܫܗ ܐܝܟܢܐ ܕܢܣܦܩ ܒܘܣܡܗ ܘܚܘܣܢܗ ܠܟܠܗܘܢ ܥܡܡܐ‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܘܐܡܘܬܐ‪.‬‬

‫)‪» (15:23a‬ܘܢܐܟܘܠ ܘܢܬܒܣܡ« ̄ܗ‪ :‬ܒܪܐ ̇ܡܢ ܐܣܘܛܐ ̇ܗܘ ܕܦܢܐ ܡܬܒܣܡ‬ ‫̈‬ ‫̈‬ ‫ܕܡܫܬܟܢܢ ܠܗ‪ .‬ܚܢܢ ܕܝܢ ܡܬܒܣܡܝܢܢ ܒܡܬܦܢܝܢܘܬܗ‪:‬‬ ‫ܘܒܡܘܗܒܬܐ ܗܠܝܢ‬ ‫ܒܫܘܒܩܢܐ‬ ‫̄‬ ‫)‪» (15:24‬ܕܗܢܐ ܒܪܝ ܡܝܬܐ ܗܘܐ ܘܚܝܐ‪ .‬ܘܐܒܝܕܐ ܗܘܐ ܘܐܫܬܟܚ« ܗ‪ :‬ܗܕܐ ܗܝ‬ ‫ܥܠܬܐ ܕܒܘܣܡܐ ܟܝܬ ܘܚܕܘܬܐ ܕܝܠܢ ܕܗܢܐ ܒܪܐ ܡܝܬ ܗܘܐ ܒܚܛܝܬܐ܆ ܘܚܝܐ‬ ‫̈‬ ‫ܒܝܫܐ܆ ܘܐܫܬܟܚ ܒܕܘܒ�ܐ ܡܝܬ̈ܪܐ‪ .‬ܘܫܪܪܐ‬ ‫ܒܬܝܒܘܬܐ‪ .‬ܘܐܒܝܕ ܗܘܐ ܒܕܘܒ�ܐ‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܘܐܒܝܕܐ ܗܢܘܢ ܕܡܝܝܬܝܢ ܒܚܛܝܬܐ ܐܝܟ ܕܐܡܪ‬ ‫ܡܝܬܐ‬ ‫ܗܟܝܠ܆ ܕܗܠܝܢ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܡܪܢ ܒܕܘܟܬܐ ܐܚܪܬܐ »ܕܫܒܘܩܘ ܡܝܬܐ ܩܒܪܝܢ ܡܝܬܝܗܘܢ‪ «.‬ܘܐܦ ܫܠܝܚܐ ܟܬܒ‬ ‫»ܕܐܢܬܬܐ ܐܝܕܐ ܕܦܠܚܐ ܐܣܛܪܢܝܐ܆ ܡܝܬܬܐ ܗܝ ܟܕ ܚܝܐ‪ «.‬ܘܐܦ ܕܘܝܕ ܐܡܪ‪» .‬ܕܡܢ‬ ‫̈‬ ‫̈‬ ‫ܐܝܕܝܟ ܡܪܝܐ‪«.‬‬ ‫ܡܝܬܐ ܕܡܝܬܝܢ ܡܢ‬ ‫̈‬ ‫ܕܙܕܝܩܐ‪.‬‬ ‫)‪̇ » (15:25a‬ܗܘ ܕܝܢ ܒܪܗ ܩܫܝܫܐ« ܗܢܘ‪ :‬ܬܓܡܐ‬

‫)‪» (15:25b‬ܒܩܪܝܬܐ ܗܘܐ« ܩܪܝܬܐ ܩܪܐ ܠܕܘܟܬܐ ܐܝܕܐ ܕܡܬܦܠܚܐ ̇‬ ‫ܒܗ ܙܕܝܩܘܬܐ‪.‬‬ ‫̈‬ ‫ܩܪܗ܆ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܟܙܢܐ ܕܐܝܠܝܢ ܕܥܡܪܝܢ ܒܩܪܝܬܐ܆ ̈‬ ‫ܥܣܩܐ ܚܐܝܢ܆ ܗܟܢܐ‬ ‫ܚܝܐ‬ ‫ܘܩܪܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܝܠܝܢ ܕܦܠܚܝܢ ܙܕܝܩܘܬܐ‪ .‬ܒܕܘܒ�ܐ ܥܣܩܐ ܘܥܡܝܠܐ ܐܝܬܝܗܘܢ܆ ܐܝܟ ܕܐܡܪ ܡܪܢ‪.‬‬ ‫ܠܚܝܐ ܕܠܥܠܡ‪] «.‬ܡܕܝܢ ̇‬ ‫»ܕܩܛܝܢ ܬܪܥܐ ܘܐܠܝܨܐ ܐܘܪܚܐ ܕܡܘܒܠܐ ̈‬ ‫ܒܗܝ ܕܐܡܪ »ܕܒܪܗ‬ ‫̈‬ ‫̈‬ ‫ܩܫܝܫܐ ܒܩܪܝܬܐ ܐܝܬܘܗܝ ܗܘܐ« ܗܕܐ ܐܘܕܥ‪ .‬ܕܙܕܝܩܐ ܒܕܘܒ�ܐ ܥܣܩܐ ܥܡܝܠܝܢ[ ‪277‬‬ ‫)‪» (15:25b‬ܘܟܕ ܐܬܐ ܘܩܪܒ ܠܘܬ ܒܝܬܐ ܫܡܥ ܩܠ ܙܡܪܐ ܣܓܝܐܐ« ̄ܗ‪ :‬ܙܡܪܐ‬ ‫ܡܫܡܗ܆ ܠܚܕܘܬܐ ܘܠܪܘܙܐ ܕܚܕܝܢ ܘܪܘܙܝܢ ̈ܡܠܐܟܐ ̈‬ ‫ܒܚܛܝܐ ܕܬܝܒܝܢ‪ .‬ܐܝܟ ܕܐܡܪ ܡܪܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܕܫܠܝܚܐ ܕܡܟܪܙܝܢ ܒܚܕܘܬܐ ܒܥܕܬܐ‬ ‫ܕܢܒܝܐ‬ ‫ܬܘܒ ܕܝܢ ܙܡܪܐ ܩܪܐ‪ .‬ܠܟܪܘܙܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܟܬܒܝܗܘܢ‪:‬‬ ‫ܕܥܡܡܐ ܒܝܕ‬ ‫)‪» (15:26‬ܘܩܪܐ ܠܚܕ ܡܢ ̈‬ ‫ܛܠܝܐ ܘܫܐܠܗ ܕܡܢܘ ܗܢܐ« ̄ܗ‪ :‬ܠܚܕ ܡܢ ̇ܗܢܘܢ ܕܝܕܥܝܢ ܗܘܘ‬ ‫̇‬ ‫ܠܗ ܠܥܠܬܐ ܕܙܡܪܐ ܘܕܚܕܘܬܐ‪:‬‬ ‫)‪» (15:27a‬ܐܡܪ ܠܗ ܐܚܘܟ ܐܬܐ« ̄ܗ‪ :‬ܠܘ ܼܡܢ ܕܘܟܐ ܠܕܘܟܐ ܐܬܐ‪ .‬ܐܠܐ ܡܢ‬ ‫ܚܛܝܬܐ ܠܘܬ ܙܕܝܩܘܬܐ‪ .‬ܒܝܕ ܬܝܒܘܬܐ‪:‬‬ ‫̈‬ ‫ܩܕܝܫܐ ܕܦܓܪܐ‬ ‫)‪» (15:27b‬ܘܩܛܠ ܐܒܘܟ ܬܘܪܐ ܕܦܛܡܐ« ̄ܗ‪ :‬ܫܘܬܦܗ ܒ�ܐܙܐ‬ ‫ܘܕܡܐ‪:‬‬ ‫̇‬ ‫ܒܗܝ ܕܡܢ ܟܕܘ ܡܝܝܬ ܗܘܐ ܘܐܒܝܕ‪.‬‬ ‫)‪» (15:27c‬ܕܟܕ ܚܠܝܡ ܐܩܒܠܗ« ̄ܗ‪:‬‬ ‫)‪» (15:28a‬ܘܪܓܙ܆ ܘܠܐ ܨܒܐ ܠܡܥܠ« ̄ܗ‪ :‬ܕܪܓܝܙܝܢ ܗܘܘ ܘܡܬܥܣܩܝܢ ܣܦ�ܐ‬ ‫̈‬ ‫̈‬ ‫ܘܦ�ܝܫܐ܇ ̈‬ ‫ܘܙܢܝܬܐ ܕܐܬܝܢ ܗܘܘ ܠܘܬ ܡܫܝܚܐ‪ .‬ܘܡܩܒܠ ܗܘܐ ܠܗܘܢ‬ ‫ܘܡܟܣܐ‬ ‫ܒܚܛܝܐ‬ ‫ܒܬܝܒܘܬܐ‪ .‬ܐܦ ܓܝܪ ܡܛܠܬܗܘܢ ܕܣܦ�ܐ ܘܦ�ܝܫܐ ܪܟܒܗ ܡܫܝܚܐ ܠܦܠܐܬܐ ܗܕܐ‪..‬‬ ‫̈‬ ‫̈‬ ‫ܒܚܛܝܐ ܕܬܝܒܝܢ‪ .‬ܟܕ ܬܢܝܢ‬ ‫ܕܙܕܝܩܐ ܕܝܘܡܢ ܕܡܬܩܨܦܝܢ‬ ‫ܬܘܒ ܕܝܢ ܐܝܬ ܡܢܗܘܢ‬ ‫̈‬ ‫ܩܕܡܝܐ ܘܡܚܣܕܝܢ ܠܗܘܢ‪.‬‬ ‫ܕܘܒ�ܝܗܘܢ‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ܕܠܐ ܙܕܩ‬ ‫)‪» (15:28b‬ܘܢܦܩ ܐܒܘܗܝ ܒܥܐ ܡܢܗ« ̄ܗ‪̇ :‬ܗܝ ܕܒܥܐ ܡܢܗ܆ ܗܕܐ‬ ‫‪These sentences were written in the margin.‬‬

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‫‪425‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܠܙܕܝܩܐ ܕܢܬܩܨܦܘܢ ̈‬ ‫ܒܚܛܝܐ ܕܬܝܒܝܢ܆ ܐܠܐ ܕܢܚܕܘܢ ܐܝܟ ‪ 278‬ܕܚܕܝܢ ̈ܡܠܐܟܐ‪.‬‬ ‫ܠܗܘܢ‬ ‫̈‬ ‫̄‬ ‫)‪ܼ » (15:29a‬ܗܘ ܐܡܪ ܠܐܒܘܗܝ‪ .‬ܟܡܐ ܫܢܝܢ ܦܠܚ ܐܢܐ ܠܟ ܥܒܕܘܬܐ« ܗ‪ܼ :‬ܡܢ ܙܒܢܐ‬ ‫̈‬ ‫ܦܘܩܕܢܝܟ‪(fol. 78v) :‬‬ ‫ܣܓܝܐܐ ܢܛܪܬ‬ ‫̈‬ ‫ܦܘܩܕܢܝܟ ̄ܗ‪ :‬ܠܐ ܩܛܠܬ ܠܐ ܪܓܙܬ‪ .‬ܠܐ ܕܓܠܬ ܐܠܐ‬ ‫)‪» (15:29b‬ܘܠܐ ܡܡܬܘܡ ܥܒܪܬ‬ ‫ܨܡܬ ܘܨܠܝܬ ܘܕܫܪܟܐ‪:‬‬ ‫̈‬ ‫ܦܘܩܕܢܝܟ‪.‬‬ ‫)‪» (15:29c‬ܘܡܡܬܘܡ ܓܕܝܐ ܠܐ ܝܗܒܬ ܠܝ« ̄ܗ‪ :‬ܠܐ ܐܪܦܝܬܢܝ ܒܝܕ‬ ‫ܕܐܬܒܣܡ ̈‬ ‫ܒܚܛܗܐ ܕܠܗܘܢ ̇ܩܪܐ ܓܕܝܐ‪.‬‬ ‫̈‬ ‫ܦܘܩܕܢܝܟ‪ .‬ܐܝܟ ܕܫܓܐ ܘܦܗܐ‬ ‫ܬܘܒ ܕܝܢ ܠܐ ܝܗܒܬ ܠܝ ܒܝܕ ܕܚܠܬܟ܆ ܕܐܫܓܐ ܡܢ‬ ‫̈‬ ‫ܓܕܝܐ ܡܢ ̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܚܛܗܐ ܓܝܪ ̈‬ ‫ܓܕܝܐ ܐܬܡܬܠܘ ܒܟܬܒܐ‪ .‬ܐܝܟ ܗܝ ܕܢܩܝܡ‬ ‫ܘܚܛܝܐ‪ .‬ܒܝܕ‬ ‫ܥܢܐ‪.‬‬ ‫̈‬ ‫ܠܓܕܝܐ ܡܢ ܣܡܠܗ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܘܕܚܘܫܒܝ ܕܠܗܘܢ‬ ‫ܕܚܫܝ‬ ‫)‪» (15:29d‬ܘܐܬܒܣܡ ܥܡ ̈ܪܚܡܝ« ̄ܗ‪ :‬ܘܠܐ ܥܒܕܬ ܨܒܝܢܐ‬ ‫̇ܩܪܐ ̈ܪܚܡܝ‪:‬‬ ‫)‪» (15:31a‬ܐܡܪ ܠܗ ܐܒܘܗܝ ܐܢܬ ܒܟܠܙܒܢ ܥܡܝ ܐܢܬ« ̄ܗ‪ :‬ܒܟܠܙܒܢ ܠܡ ܢܛܪ ܐܢܬ‬ ‫̈‬ ‫ܦܘܩܕܢܝ‪ .‬ܟܕ ܐܡܝܢ ܐܢܬ ܒܥܕܬܐ‪ .‬ܘܥܢܐ ܐܢܬ܆ ܒܨܘܡܐ ܘܒܨܠܘܬܐ܇ ܘܒܙܡܝ�ܬܐ‬ ‫ܕܪܘܚܐ ܩܕܝܫܐ‪ .‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪» .‬ܕܒܟܠܙܒܢ ܥܡ ܡܪܢ ܢܗܘܐ‪«.‬‬ ‫)‪» (15:31b‬ܘܟܠܡܕܡ ܕܝܠܝ܆ ܕܝܠܟ ܗܘ« ܗܢܘ‪ :‬ܒܪܐ ̇ܡܢ ̇ܗܘ ܙܥܘܪܐ܆ ܐܝܟ ܕܒܛܝܒܘܬܐ‬ ‫ܡܬܬܢܝܚ ܒܥܘܬܪܐ ܕܝܠܝ‪ .‬ܐܢܬ ܕܝܢ܆ ܐܝܟ ܕܒܕܝܠܟ ‪ 279‬ܡܦܪܢܣ ܐܢܬ ܠܗܠܝܢ ܕܝܠܝ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܥܕܬܢܝܐ ̈‬ ‫ܐܢܝܢ‪̇ .‬ܗܘ‬ ‫ܕܥܬܝܕܢ‪ .‬ܐܝܟ ̇ܗܘ ܕܕܝܠܟ‬ ‫ܕܩܝܡܢ ܘܗܠܝܢ‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ‪ .‬ܗܠܝܢ ܠܡ‬ ‫ܕܝܢ܆ ܒܛܝܒܘܬܐ ܡܬܒܣܡ ܒܗܝܢ‪:‬‬ ‫̈‬ ‫̄‬ ‫)‪» (15:32a‬ܠܡܒܣܡ ܕܝܢ ܘܠܐ ܠܢ ܘܠܡܚܕܐ« ܗ‪ :‬ܠܝ ܘܠܟ ܘܠܡܠܐܟܐ‪ .‬ܘܡܛܠ ܡܢܐ‪.‬‬ ‫)‪» (15:32b‬ܕܗܢܐ ܐܚܘܟ ܡܝܬܐ ܗܘܐ ܘܚܝܐ܆ ܘܐܒܝܕ ܗܘܐ ܘܐܫܬܟܚ« ̄ܗ‪ :‬ܗܕܐ ܗܝ‬ ‫ܥܠܬܐ ܕܒܘܣܡܐ ܘܕܚܕܘܬܐ‪ .‬ܡܛܠ ܕܐܚܘܟ ܡܝܬ ܗܘܐ ܒܚܛܝܬܐ‪ .‬ܘܚܝܐ ܒܬܝܒܘܬܐ‪.‬‬ ‫ܒܥܒܕܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܒܥܒܕܐ ̈‬ ‫ܛܒܐ‪ .‬ܢܫܡܥܘܢ ܠܗܠܝܢ ܟܠܗܘܢ‬ ‫ܒܚܫܐ‪ .‬ܘܐܫܬܟܚ‬ ‫ܘܐܒܝܕܐ ܗܘܐ‬ ‫̈ܚܛܝܐ܆ ܘܢܣܬܪܗܒܘܢ ܠܬܝܒܘܬܐ‪ .‬ܐܪܒܥ ܗܟܝܠ ܐܝܬ ܗܘܐ ܠܗ ܠܐܒܐ‪ .‬ܕܢܐܡܪ ܠܘܬ‬ ‫ܒܪܗ ܩܫܝܫܐ‪ .‬ܐܠܘܠܐ ܕܐܬܚܫܚ ܒܡܫܝܢܘܬܐ ܘܪܚܡܬ ܐܢܫܘܬܐ‪ .‬ܚܕܐ ̇ܡܢ܆ ܕܐܘ ܒܪܝ‬ ‫ܡܢܘ ܕܚܙܐ ܠܡܝܬܐ ܕܚܝܐ ܘܠܐ ܚܐܢ ܠܗ‪ .‬ܐܘ ܠܐܒܝܕܐ ܕܡܫܬܟܚ ܘܠܐ ܡܬܦܨܚ ܠܗ‪.‬‬ ‫ܕܬܪܬܝܢ ܓܝܪ ܕܐܘ ܒܪܝ ܡܢܐ ܐܝܬ ܠܝ ܕܐܡܪ ܠܘܬ ̈ܡܠܘܗܝ ܕܐܚܘܟ ܙܥܘܪܐ‪ .‬ܟܕ ܐܡܪ ܠܝ‬ ‫ܕܐܒܝ ܚܛܝܬ ܒܫܡܝܐ ܘܩܕܡܝܟ ܘܠܐ ܫܘܐ ܐܢܐ ܕܒܪܟ ܐܬܩܪܐ ܘܕܫܪܟܐ‪ .‬ܐܙܝܥܢܝ ܕܝܢ‬ ‫̈‬ ‫ܒܡܠܘܗܝ ܠܘܬ ܚܝܘܣܬܢܘܬܐ ܘܠܐ ܐܫܟܚܬ ܕܐܕܚܩܝܘܗܝ ܡܛܠ ܕܠܐ ܡܟܝܐ ܒܝ‬ ‫̇‬ ‫ܚܪܡܘܬܐ ܘܠܐ ܡܣܝܒܪ ܐܢܐ ܕܠܐ ܐܚܘܢܝܘܗܝ ܒܗܝ ܕܐܝܬܝ ܡܪܚܡܢܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܕܐܘ‬ ‫ܒܪܝ ܕܠܡܐ ܐܫܠܚܬܟ ܘܐܠܒܫܬܗ܆ ܕܠܡܐ ܐܦܩܬ ܥܙܩܬܟ ܡܢ ܨܒܥܟ ܘܣܡܬ‬ ‫̈‬ ‫ܡܣܢܐ ܡܢ ̈ܪܓܠܝܟ ܰܘ ܶ‬ ‫ܐܣܐܢܬܗ܆ ܠܘ ܼܡܢ ܕܝܠܝ ܝܗܒܬ ܠܗ‪.‬‬ ‫ܒܨܒܥܗ܆ ܐܘ ܫܡܛܬ‬ ‫ܐܟܡܐ ܕܝܗܒܬ ܐܦ ܠܟ‪ .‬ܕܐܪܒܥ ܬܘܒ‪ .‬ܕܐܘ ܒܪܝ ܢܬܝܕܥ ‪ 280‬ܠܟ܆ ܕܐܝܟܢܐ ܕܐܝܬܝ‬ ‫‪.‬ܐܝܠܝܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܕܒܕܝܠܟ ‪. Bar Salibi quoted it as‬ܕܒܕܝܠܗ ‪Due to scribal error, it is written‬‬ ‫‪280 Due to scribal error, it is written twice.‬‬ ‫‪278‬‬ ‫‪279‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪426‬‬

‫ܐܒܐ ܕܝܠܟ܇ ܗܟܢܐ ܐܝܬܝ ܐܦ ܐܒܐ ܕܝܠܗ‪ .‬ܘܠܟ ܡܝܩܪ ܐܢܐ‪ .‬ܡܛܠ ܡܝܬܪܘܬܟ‪ .‬ܘܠܗ‬ ‫ܬܘܒ ܚܐܢ ܐܢܐ ܘܡܝܩܪ ܐܢܐ‪ .‬ܡܛܠ ܬܝܒܘܬܗ‪:‬‬

‫‪427‬‬

‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܫܬܥܣܪ[‬

‫)‪» (16:1a‬ܓܒܪܐ ܚܕ ܐܝܬ ܗܘܐ ܥܬܝܪܐ« ܗܢܘ ܠܗܢܐ ܗܟܝܠ ܡܬܠܐ܇ ܐܡܪܗ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ܇ ܘܡܕܒܪܝܢ ܒܗܘܢ ܚܪܡܐܝܬ‪ .‬ܐܡܪ‬ ‫ܢܟܣܐ‬ ‫ܡܫܝܚܐ܆ ܥܠ ܥܬܝ�ܐ ܐܝܠܝܢ ܕܩܢܝܢ‬ ‫̈‬ ‫ܒܗ ]ܬܘܒ[ ܘܐܦ ܥܠ ܡܬܦܢܝܢܘܬܐ ܕܚܕ ܚܕܢܐ ܡܢܗܘܢ‪ .‬ܕܡܬܦܢܝܢ ܡܢ ܚܪܡܘܬܐ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫ܝܥܢܐ ܘܚ�ܡܢܐ܇‬ ‫ܡܣܟܢܐ‪ .‬ܘܒܕܓܘܢ ܦܩܕ ܠܢ ܕܠܐ ܢܗܘܐ‬ ‫)‪ (fol. 79r‬ܡܪܚܡܢܘܬܐ ܕܥܠ‬ ‫̈‬ ‫ܡܫܝܢܐ ܘܡ�ܚܡܢܐ‪:‬‬ ‫ܐܠܐ‬ ‫̇‬ ‫)‪» (16:1a‬ܓܒܪܐ ܚܕ ܐܝܬ ܗܘܐ ܥܬܝܪܐ« ܗܢܘ ܓܒܪܐ ܡܢ‪ .‬ܠܐܠܗܐ ܐܒܘܗܝ ܩܪܐ‬ ‫ܡܫܝܚܐ ܗܪܟܐ‪ .‬ܘܥܬܝܪܐ ܫܡܗܗ܆ ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ̇ܡܢ܆ ܡܛܠ ܕܕܝܠܗ ܐܝܬܝܗܝܢ‬ ‫̈‬ ‫ܕܗܘ ܥܬܝܪܐ‬ ‫ܟܠܗܝܢ ܒ�ܝܬܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܟܕ ܝܗܒ‬ ‫ܡܘܗܒܬܐ ܠܒܪܝܬܗ܆ ܼ‬ ‫ܘܡܠܝܐ ܘܠܐ ܚܣܝܪܐ ܒܟܠ ܡܩܘܐ‪:‬‬ ‫ܕܗܘ‬ ‫)‪» (16:1b‬ܘܐܝܬ ܗܘܐ ܠܗ ܪܒܝܬܐ« ̄ܗ‪ :‬ܪܒ ܒܝܬܐ܇ ܗܟܝܠ܆ ܠܥܬܝܪܐ ܟܠ ܐܝܢܐ ܼ‬ ‫ܕܩܢܐ ̈‬ ‫ܢܟܣܐ‪ .‬ܘܪܒ ܒܝܬܐ ܡܫܡܗ ܠܗ܆ ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܕܒܝܕ ̇ܗܘ ܡܕܡ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܕܩܢܐ܆ ܠܘ ܕܝܠܗ ܐܝܬܘܗܝ܆ ܐܠܐ ܕܐܠܗܐ ܗܘ ܒܪܘܝܐ ܕܩܢܝܢܐ ܘܢܟܣܐ‪ .‬ܐܝܟ ܕܐܡܪ ܒܝܕ‬ ‫ܢܒܝܐ‪ .‬ܕܕܝܠܝ ܐܝܬܘܗܝ ܣܐܡܐ‪ .‬ܘܕܝܠܝ ܐܝܬܘܗܝ ܕܗܒܐ‪ .‬ܕܬܪܬܝܢ ܕܝܢ ܡܛܠ ܕܐܠܗܐ‬ ‫̈‬ ‫ܢܟܣܐ ܕܩܢܐ‪ .‬ܐܝܟ ܪܒ ܒܝܬܐ‪ .‬ܕܢܦܪܢܣܝܘܗܝ ܠܥܘܬܪܗ܆ ܒܝܕ‬ ‫ܣܡܗ ܠܥܬܝܪܐ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܘܣܢܝܩܐ‪:‬‬ ‫ܡܣܟܢܐ‬ ‫̇‬ ‫ܘܡܢܘ ܐܟܠ ܩ�ܨܘܗܝ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܐܘ‬ ‫)‪» (16:1c‬ܘܐܬܐܟܠܘ ܠܗ ܩ�ܨܘܗܝ« ܗܢܘ‬ ‫̈‬ ‫ܟܐܢܘܬܐ ̇ܗܝ ܕܒܚܪܐ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܐܟܠܬ ܩ�ܨܘܗܝ܆ ܐܘܟܝܬ ܩܛܪܓܬܗ‬ ‫ܘܟܣܝܬܐ‬ ‫ܠܒܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܠܘܬ ܐܠܗܐ܆ ܐܘ ܠܒܘܓܢܐ ܕܥܠܝܒܐ ܕܥܠܒ ܐܢܘܢ ܩܪܐ ܡܐܟܠܩܪܨܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܕܡܒܕܪ ܠܩܢܝܢܗ ܥܘܠܐܝܬ‬ ‫)‪» (16:1d‬ܩܢܝܢܗ ܡܦܪܚ« ̄ܗ‪̇ :‬ܗܝ ܕܡܦܪܚ܆ ܗܕܐ‬ ‫ܘܠܐ ܢܡܘܣܐܝܬ‪ .‬ܘܠܐ ܡܦܪܢܣ ܒܗ ܟܐܢܐܝܬ‪ .‬ܐܦ ܓܝܪ ܒܚܪܩܠܝܐ ܚܠܦ ܡܦܪܚ܆ ܡܒܕܪ‬ ‫ܟܬܝܒ‪.‬‬ ‫)‪» (16:2a‬ܩܪܝܗܝ ܡܪܗ܆ ܘܐܡܪ ܠܗ« ̄ܗ‪̇ :‬ܗܝ ܓܝܪ ܕܩܪܝܗܝ ܘܐܡܪ ܠܗ܆ ܗܕܐ ܐܝܬܝܗ‪̇.‬‬ ‫ܕܝܗܒ ܠܗ ܢܡܘܣܐ ܟܝܢܝܐ ܘܟܬܒܝܐ‪ .‬ܘܒܗܘܢ ܡܠܠ ܥܡܗ ܐܝܠܝܢ ܕܡܬܒܥܝܢ‪.‬‬ ‫̇‬ ‫)‪» (16:2b‬ܡܢܐ ܗܘ ܗܢܐ ܕܫܡܥ ܐܢܐ ܥܠܝܟ« ̄ܗ‪̇ :‬ܗܝ ܕܫܡܥ ܐܢܐ‪ .‬ܗܕܐ ܗܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫»ܕܓܠܝܢ ܩܕܡܘܗܝ ̈‬ ‫ܘܕܥܠܘܒܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܓܥܬܐ‬ ‫ܕܝܥܢܐ‬ ‫ܟܣܝܬܐ‪ «.‬ܘܝܕܥ ܠܪܥܝܢܐ‬ ‫ܕܣܕܘܡ ܘܕܥܡܘܪܐ‪ .‬ܥܠܬ ܩܕܡܝ‪.‬‬ ‫)‪» (16:2c‬ܗܒ ܠܝ ܚܘܫܒܢܐ ܕܪܒܬ ܒܝܬܘܬܟ« ̄ܗ‪ :‬ܚܘܫܒܢܐ ܗܟܝܠ܆ ܠܬܒܥܬܐ ܐܝܕܐ‬ ‫ܕܥܬܝܕ ܕܢܩܒܠ ̇ܩܪܐ‪:‬‬ ‫)‪» (16:2d‬ܠܐ ܡܫܟܚ ܐܢܬ ܪܒ ܒܝܬܐ ܕܬܗܘܐ ܠܝ« ̄ܗ‪̇ :‬ܗܝ ܕܠܐ ܡܫܟܚ ܐܢܬ ܪܒ‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ܕܐܘ ܟܕ ܚܝ ܡܬܢܟܪܐ ܠܥܘܬܪܗ ܐܦ ܡܬܡܣܟܢ܆‬ ‫ܒܝܬܐ ܕܬܗܘܐ ܠܝ܆ ܗܕܐ‬ ‫ܐܘ ̇ܗܝ ܕܦܝܫܝܢ ̈‬ ‫ܩܢܝܢܘܗܝ ܡܢܗ ܗܪܟܐ ܒܝܘܡܐ ܕܡܘܬܗ‪.‬‬

‫)‪» (16:2d‬ܠܐ ܡܫܟܚ ܐܢܬ ܪܒ ܒܝܬܐ ܕܬܗܘܐ ܠܝ« ܗܢܘ ܡܛܠ ܚܪܡܘܬܟ ܕܠܘܬ‬ ‫̈‬ ‫ܡܣܟܢܐ܆ ܢܘܟܪܝܐ ܥܒܕ ܐܢܐ ܠܟ ܡܢ ̈‬ ‫ܩܢܝܢܟ‪ .‬ܐܘ ̈‬ ‫ܒܚܝܝܟ܆ ܐܘ ܒܡܘܬܟ‪ .‬ܐܝܟ ̇ܗܝ‬ ‫»ܕܠܐ ܢܣܒ ܡܕܡ ܒܡܘܬܗ« ܘܐܝܟ ̇ܗܝ »ܕܚܣܝܪ ܪܥܝܢܐ܆ ܒܗܢܐ ܠܠܝܐ ܢܣܒܝܢ ܠܗ̇‬ ‫ܠܢܦܫܟ ܡܢܟ‪«.‬‬ ‫̄‬ ‫)‪» (16:3a‬ܘܐܡܪ ܪܒ ܒܝܬܐ ܒܢܦܫܗ« ܗ‪ :‬ܟܕ ܫܡܥ ܪܒ ܒܝܬܐ ܕܡܢ ܟܐܢܘܬܐ‬ ‫ܐܬܩܛܪܓ‪ .‬ܐܬܪܫܝ ܡܢ ܐܠܗܐ‪ .‬ܒܝܕ ܢܡܘܣܐ܆ ܦܢܐ ܡܢ ܚܪܡܘܬܐ ܘܐܬܚܫܒ ܒܢܦܫܗ‬ ‫ܚܘܫܒܐ ܕܡܪܚܡܢܘܬܐ‪:‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (16:3b‬ܡܢܐ ܐܥܒܕ ܕܡܪܝ ܫܩܠ ̇‬ ‫ܠܗ ܡܢܝ ܪܒܬ ܒܝܬܘܬܐ« ̄ܗ‪ :‬ܡܛܠ ܕܡܛܝܒ ܡܪܐ‬ ‫̇‬ ‫ܒܝܬܘܬܗ‪ .‬ܐܝܢܐ ܦܘܪܣܐ ܡܫܟܚ ܐܢܐ ܕܐܚܐ ܒܗ‪.‬‬ ‫ܕܝܠܝ ‪ 281‬ܕܢܦܩܢܝ ܡܢ ܪܒܬ‬ ‫)‪» (16:3c‬ܕܐܚܦܘܪ ܠܐ ܡܫܟܚ ܐܢܐ« ̄ܗ‪ :‬ܚܦܪܐ ܠܥܡܐ ܐܘ ܠܦܘܠܚܢܐ ܩܪܐ‪ .‬ܡܛܠ‬ ‫̈‬ ‫ܘܢܚܠܐ ܥܡܠܝܢ ܘܦܠܚܝܢ ܘܗܕܐ ܐܡܪ‪ .‬ܕܒܥܠܡܐ ܕܥܬܝܕ܆ ܠܐ‬ ‫ܕܐܝܠܝܢ ܕܚܦܪܝܢ ܒܐ̈ܪܐ‬ ‫ܡܫܟܚ ܐܢܐ ܐܦܠܘܚ ܘܐܥܘܠ‪ .‬ܘܐܩܢܐ ܡܠܟܘܬܐ ܕܫܡܝܐ‪ .‬ܡܛܠ ܕܥܠܡܐ ܗܘ‬ ‫ܕܦܘܪܥܢܐ ܐܝܬܘܗܝ‪ .‬ܠܘ ܕܦܘܠܚܢܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܗܟܢܐ )‪. (fol. 79v‬ܕܐܪܚܡ ܘܐܙܕܕܩ ܒܥܠܡܐ ܕܥܬܝܕ‪ .‬ܥܠ ܡܣܟܢܐ ܘܣܢܝܩܐ܆‬ ‫̈‬ ‫̈‬ ‫ܘܕܒܝܫܬܐ ܡܬܝܗܒ܆ ܘܠܘ ܦܘܠܚܢܐ‬ ‫ܕܛܒܬܐ‬ ‫ܠܐ ܡܫܟܚ ܐܢܐ‪ .‬ܡܛܠ ܕܬܡܢ ܦܘܪܥܢܐ‬ ‫̈‬ ‫ܕܛܒܬܐ‪.‬‬ ‫)‪» (16:3d‬ܠܡܚܕܪ ܒܗܬ ܐܢܐ« ̄ܗ‪ :‬ܚܕܪ ܐܢܐ ܬܡܢ ܒܟܠܗܘܢ ̈‬ ‫̈‬ ‫ܐܢܫܐ܇ ܘܒܥܐ ܐܢܐ‬ ‫ܒܢܝ‬ ‫ܡܢܗܘܢ ܕܢܬܠܘܢ ܠܝ ܡܢ ܙܕܝܩܘܬܗܘܢ܆ ܐܘ ܡܢ ܡܪܚܡܢܘܬܐ ܕܚܘܝܘ ܗܪܟܐ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܒܬܘܠܬܐ‬ ‫ܡܣܟܢܐ‪ .‬ܠܝܬ ܕܝܗܒ ܠܝ‪ .‬ܘܒܕܓܘܢ ܒܗܬ ܐܢܐ ܒܗܕܐ‪ .‬ܐܦܠܐ ܓܝܪ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܚܟܝܡܬܐ‪ .‬ܝܗܒܢ ܡܢ ܡܫܚܗܝܢ ܠܣܟܠܬܐ‪.‬‬ ‫)‪» (16:4a‬ܝܕܥܬ ܡܢܐ ܐܥܒܕ« ̄ܗ‪ :‬ܗܢܐ ܦܘܪܣܐ ܐܫܟܚܬ܆ ܕܝܗܒ ܐܢܐ ܙܥܘ̈ܪܝܬܐ‬ ‫ܗܪܟܐ ܡܢ ܟܕ ܚܝ ܐܢܐ‪ .‬ܘܫܩܠ ܐܢܐ ܪܘ̈ܪܒܬܐ ܬܡܢ‪ .‬ܐܝܟ ̇ܗܝ ܕܙܒܢܘ ܩܢܝܢܟܘܢ ܘܗܒܘ‬ ‫ܙܕܩܬܐ‪:‬‬ ‫̄‬ ‫̈‬ ‫)‪» (16:4b‬ܕܡܐ ܕܢܦܩܬ ܡܢ ܪܒܬ ܒܝܬܘܬܐ« ܗ‪ :‬ܕܡܐ ܕܢܦܩܬ ܡܢ ܚܝܐ ܗܠܝܢ܆‬ ‫ܘܐܬܓܠܙܬ ܡܢ ̈‬ ‫ܩܢܝܢܐ ܕܩܢܐ ܐܢܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫)‪» (16:4c‬ܢܩܒܠܘܢܢܝ ̈‬ ‫ܡܣܟܢܐ ̇ܗܢܘܢ ܕܡܛܠ‬ ‫ܒܒܘܣܡܐ ܕܠܥܠܡ܆ ܥܡ‬ ‫ܒܒܬܝܗܘܢ« ̄ܗ‪:‬‬ ‫ܡܠܟܘܬܐ ܕܫܡܝܐ ܐܬܡܣܟܢܘ‪.‬‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫)‪» (16:5a‬ܘܩܪܐ ܠܚܕ ܡܢ ̈‬ ‫ܚܝܒܐ ܕܡܪܗ ܘܐܡܪ ܠܗ« ܗ‪ :‬ܚܝܒܐ ܩܪܐ ܠܡܣܟܢܐ ܗܘ‬ ‫ܐܝܢܐ ܕܙܕܩ ܗܘܐ ܕܢܪܚܡ ܥܠܘܗܝ ܥܬܝܪܐ ܗܢܐ‪ .‬ܘܢܬܠ ܠܗ ̈‬ ‫ܙܕܩܬܐ‪ .‬ܬܘܒ ܕܝܢ ܠܥܠܝܒܐ‬ ‫ܐܝܢܐ ܕܥܠܒܗ ܗܢܐ ܥܬܝܪܐ ܘܛܠܡܗ ܘܫܩܠ ܡܢܗ ܡܕܡ ܐܝܢܐ ܕܗܘ‪ .‬ܫܡܐ ܕܚܝܒܐ܆‬ ‫̇‬ ‫̇‬ ‫ܘܠܗܘ ܕܐܝܬ ܥܠܘܗܝ‪ .‬ܗܪܟܐ ܚܝܒܐ‬ ‫ܠܗܘ ܕܐܝܬ ܠܗ ܚܘܒܬܐ ܥܠ ܐܢܫ‪.‬‬ ‫ܠܬ̈ܪܝܢ ܡܘܕܥ‪.‬‬ ‫̇‬ ‫ܠܗܘ ܕܐܝܬ ܠܗ ܚܘܒܬܐ ܡܫܡܗ ܡܛܠ ܐܝܕܐ ܥܠܬܐ ܩܪܝܗܝ ܚܝܒܐ ܕܡܪܗ‪ .‬ܟܕ ܕܝܠܗ‬ ‫ܐܝܬܘܗܝ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ ܬܠܬ‪ .‬ܚܕܐ ܡܢ ܡܛܠ ܕܠܘ ܕܝܠܗ ܐܝܬܘܗܝ ܥܘܬܪܐ ܐܠܐ‬ ‫ܕܡܪܗ‪ܼ .‬ܗܘ ܓܝܪ ܪܒ ܒܝܬܐ ܐܝܬܘܗܝ ܗܘܐ ܒܗ‪ .‬ܕܬ̈ܪܬܝܢ ܓܝܪ܆ ܡܛܠ ܪܒܝܬܐ ܟܝܬ‬ ‫ܘܟܣܦܐ ܕܩܢܐ ܗܘܐ܆ ܬ̈ܪܝܗܘܢ ܓܝܪ ܕܡܪܐ ܐܝܬܝܗܘܢ ܗܘܘ܆ ܡܕܝܢ ܐܦ ܚܝܒܐ ܕܡܪܐ‬ ‫ܙܕܩ ܗܘܐ ܕܢܗܘܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܠܐ ܡܨܝܐ ܕܢܫܬܚܠܦܘܢ ܥܬܝ�ܐ ܕܐܝܟ ܗܠܝܢ ܡܢ‬ ‫ܚܪܡܘܬܐ ܠܘܬ ܡܪܚܡܢܘܬܐ ܘܡܢ ܥܠܘܒܘܬܐ ܠܘܬ ܡܬܥܠܒܢܘܬܐ‪ .‬ܐܠܐ ܟܕ ܩܕܡܐܝܬ‬ ‫ܡܬܚܫܒܝܢ܇ ܕܟܠܡܕܡ ܕܩܢܝܢ ܕܐܠܗܐ ܡܪܗܘܢ ܐܝܬܘܗܝ‪:‬‬ ‫)‪» (16:5b‬ܟܡܐ ܚܝܒ ܐܢܬ ܠܡܪܝ« ̄ܗ‪ :‬ܟܡܐ ܐܝܬ ܠܟ ܥܠ ܡܪܝ‪ .‬ܕܥܠܝ ܣܝܡܐ ܗܕܐ‬ ‫ܕܐܦܪܥܝܗ ܚܠܦܘܗܝ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܝܬܝ ܪܒ ܒܝܬܗ‪:‬‬ ‫ܚܘܒܬܐ‬ ‫)‪» (16:6a‬ܐܡܪ ܠܗ ܡܐܐ ܡܬ̈ܪܝܢ ܡܫܚܐ‪ .‬ܐܡܪ ܠܗ܆ ܣܒ ܟܬܒܟ ܘܬܒ ܒܥܓܠ‬ ‫ܦܠܓܗ ̇‬ ‫̇‬ ‫ܕܗܝ ܡܪܚܡܢܘܬܐ‪.‬‬ ‫ܟܬܘܒ ̈ܚܡܫܝܢ ܡܬ̈ܪܝܢ« ̄ܗ‪ :‬ܟܬܘܒ ܕܚܘܝܬ ܠܘܬܟ‬ ‫ܕܡܬܬܚܝܒܐ ܗܘܬ ܕܐܚܘܐ ܠܘܬܟ‪̇ .‬‬ ‫ܒܗܝ ܓܝܪ ܕܒܨܝ�ܢ ܐܢܝܢ ܠܡܐܐ ܡܬ̈ܪܝܢ‪ .‬ܘܥܒܕ‬ ‫‪.‬ܕܝܠܢܝ ‪Due to scribal error, it is written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̇‬ ‫ܦܠܓܗ ܕܙܕܩܬܐ‬ ‫ܐܢܝܢ ܚܡܫܝܢ܆ ܠܦܠܓܗ ܕܬܘܪܨܐ ܕܙܕܩ ܗܘܐ ܕܢܬܪܨ ܚܘܝ‪ .‬ܟܐܡܬ ܕܝܗܒ‬ ‫̈‬ ‫ܘܥܠܘܒܝܐ ܕܥܠܒ ܠܐܚ�ܢܐ‪ .‬ܕܙܕܩ ܗܘܐ ܠܗ ܕܢܦܪܘܥ‬ ‫̇ܗܝ ܕܡܬܬܚܝܒܐ ܗܘܬ ܥܠܘܗܝ‪.‬‬ ‫ܠܗܘܢ‪ .‬ܚܠܦ ܚܕ ܕܫܩܠ ܡܢܗܘܢ܆ ܐܪܒܥܐ܇ ܐܝܟ ܕܥܒܕ ܙܟܝ ܡܟܣܐ ܦܪܥ ܦܠܓܐ‪ .‬ܗܢܘ‬ ‫ܕܝܢ‪ .‬ܚܠܦ ܚܕ ]ܕܥܠܒ[ ܦܪܥ ܬܪܝܢ‪ .‬ܘܬ̈ܪܝܢ ܕܝܢ܆ ̈‬ ‫ܟܝܠܐ ܐܝܬܝܗܘܢ‪ .‬ܡܫܚܐ ܗܟܝܠ‬ ‫ܠܡܪܚܡܢܘܬܐ )‪ (fol. 80r‬ܡܫܡܗ܆ ܠܬܘܪܨܐ ܕܥܠܘܒܘܬܐ ܐܘܟܝܬ ܕܥܘܠܘܬܐ‪ .‬ܡܐܐ‬ ‫̈‬ ‫̇‬ ‫ܡܣܟܢܐ‪ .‬ܘܠܟܠܗ‬ ‫ܠܟܠܗ ܡܪܚܡܢܘܬܐ ܕܙܕܩ ܗܘܐ ܠܗ ܕܢܚܘܐ ܠܘܬ‬ ‫ܗܟܝܠ ܡܬ̈ܪܝܢ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܬܘܪܨܐ ܕܥܠܘܒܘܬܐ ܕܥܠܒ ܠܐܚ�ܢܐ‪ .‬ܚܡܫܝܢ ܕܝܢ ܡܬ̈ܪܝܢ ܩܪܐ܆ ܠܦܠܓܗ ܕܗܝ‬ ‫ܡܪܚܡܢܘܬܐ ܕܡܬܬܚܝܒܐ ܗܘܬ ܥܠܘܗܝ‪ .‬ܘܠܦܠܓܗ ̇‬ ‫ܕܗܘ ܬܘܪܨܐ ܕܥܠܘܒܘܬܐ ܘܐܦ ̇ܗܝ‬ ‫̇‬ ‫ܦܠܓܗ ܕܙܕܩܬܐ܆ ܘܦܠܓܐ ܕܬܘܪܨܐ ܕܥܠܘܒܘܬܐ܆ ܛܒܬܐ ܗܝ ܗܕܐ‪ .‬ܗܟܢܐ‬ ‫ܕܢܥܒܕ ܐܢܫ܇‬ ‫̇‬ ‫ܘܐܦ ܟܬܒܐ ܩܕܡܝܐ ܕܐܡܪ ܠܗ ܕܣܢܝܗܝ܆ ܠܟܠܗ ܡܪܚܡܢܘܬܐ ܘܠܟܠܗ ܬܘܪܨܐ‪ .‬ܩܪܐ‬ ‫ܠܦܠܓܗ ܕܡܪܚܡܢܘܬܐ ܘܬܘܪܨܐ ܘܚܙܝ ܕܚܝܒܐ ܩܕܡܝܐ‪̇ .‬‬ ‫̇‬ ‫ܠܗܘ‬ ‫ܒܟܬܒܐ ܬܪܝܢܐ ܕܟܬܒ‬ ‫ܕܡܬܬܚܝܒ ܗܘܐ ܠܗ ܣܓܝ ܘܐܝܬ ܗܘܐ ܠܗ ܥܠܘܗܝ ܚܘܒܬܐ ܣܓܝܐܬܐ‪:‬‬ ‫)‪» (16:7a‬ܘܩܪܐ ܠܐܚܪܢܐ ܘܐܡܪ ܠܗ‪ .‬ܟܡܐ ܚܝܒ ܐܢܬ ܠܡܪܝ« ̄ܗ‪ :‬ܟܡܐ ܚܘܒܬܐ‬ ‫ܕܐܦܪܥܝܗ ̇‬ ‫̇‬ ‫ܒܗܝ ܕܐܝܬܝ ܪܒ ܒܝܬܗ‪:‬‬ ‫ܐܝܬ ܠܟ ܥܠ ܡܪܝ‪̇ .‬ܗܝ ܕܥܠܝ ܣܝܡܐ‬ ‫)‪» (16:7b‬ܐܡܪ ܠܗ ܡܐܐ ܡܬ̈ܪܝܢ ̈ܚܛܐ‪ .‬ܐܡܪ ܠܗ ܣܒ ܟܬܒܟ ܘܬܒ ܟܬܘܒ ܬܡܢܝܢ‬ ‫ܟܘ̈ܪܐ« ̄ܗ‪ :‬ܟܬܘܒ ܕܚܘܝܬ ܠܘܬܟ‪ .‬ܡܪܚܡܢܘܬܐ ܕܒܨܝܪܐ ܡܢ ̇ܗܝ ܡܪܚܡܢܘܬܐ‬ ‫ܕܡܬܬܚܝܒܐ ܗܘܬ ܥܠܝ ܕܐܚܘܐ ܠܟ‪ .‬ܬܘܒ ܕܝܢ ̇‬ ‫ܘܗܝ ܥܠܘܒܘܬܐ ܕܥܠܒܬ‪ .‬ܠܐܚ�ܢܐ‪ .‬ܙܕܩ‬ ‫ܗܘܐ ܠܝ ܕܐܪܦܐ ‪ 282‬ܠܗܘܢ ܚܠܦ ܚܕ ܐܪܒܥܐ ܦܢܝܬ ܠܗܘܢ ܚܠܦ ܚܕܐ ܕܫܩܠܬ ܡܢܗܘܢ܆ ܚܕ‬ ‫ܘܦܠܓܗ‪.‬‬ ‫)‪» (16:8a‬ܘܫܒܚ ܡܪܢ ܠܪܒ ܒܝܬܐ ܕܥܘܠܐ ܕܚܟܝܡܐܝܬ ܥܒܕ« ̄ܗ‪ :‬ܫܒܚܗ ܐܘܟܝܬ‬ ‫̈‬ ‫̇‬ ‫ܩܠܣܗ‪̇ .‬‬ ‫ܬܪܨܗ ܠܣܟܠܘܬܗ‪ .‬ܕܥܘܠܐ ܕܝܢ‬ ‫ܒܩܕܡܝܬܐ ܐܣܟܠ܆ ܒܐܚ�ܝܬܐ‬ ‫ܒܗܝ ܕܐܦܢ‬ ‫̇‬ ‫ܩܪܝܗܝ܆ ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܘܒܪܗ ܩܕܡܝܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܥܘܬܪܐ‬ ‫ܕܩܢܐ ܗܘܐ‪ .‬ܡܢ ܥܘܠܘܬܐ ܩܢܝܗܝ‪ .‬ܚܟܝܡܐ ܕܝܢ ܐܡܪ‪ .‬ܡܛܠ ܕܐܫܬܚܠܦ ܡܢ ܚܪܡܘܬܐ‬ ‫ܠܘܬ ܡܪܚܡܢܘܬܐ‪ .‬ܘܡܢ ܥܠܘܒܘܬܐ‪ .‬ܘܗܟܢܐ ܥܡ ܥܘܬܪܐ ܕܩܢܐ ܗܪܟܐ܆ ܐܦܠܐ ܼܡܢ‬ ‫̈‬ ‫ܛܒܬܐ ܕܠܥܠܡ ܐܬܓܠܙ‪:‬‬ ‫»ܒܢܘܗܝ ܓܝܪ ܕܥܠܡܐ ܗܢܐ‪ .‬ܚܟܝܡܝܢ ܐܢܘܢ ܡܢ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܢܘܗܪܐ ܒܫܪܒܬܗܘܢ‬ ‫)‪(16:8b‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܗܕܐ« ̄ܗ‪ :‬ܒܢܘܗܝ ܡܢ ܕܥܠܡܐ ܗܢܐ ܩܪܐ܆ ܠܥܬܝ�ܐ ܕܡܬܦܢܝܢ ܡܢ ܚܪܡܘܬܐ ܠܘܬ‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܝܢ ܕܢܘܗܪܐ ̇ܩܪܐ‪ .‬ܠܡܝܬ̈ܪܐ ܕܩܢܝܢ ̈‬ ‫ܥܡܠܐ ܕܙܕܝܩܘܬܐ‪̇ .‬ܗܝ ܗܟܝܠ‬ ‫ܡܪܚܡܢܘܬܐ‪.‬‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ‪ .‬ܕܥܬܝ�ܐ ܕܦܢܝܢ‬ ‫ܒܢܘܗܝ ܕܢܘܗܪܐ܆ ܗܕܐ‬ ‫ܕܐܡܪ܆ ܕܚܟܝܡܝܢ ܒܢܘܗܝ ܕܥܠܡܐ ܡܢ‬ ‫ܠܘܬ ܡܪܚܡܢܘܬܐ܆ ܩܢܝܢ ܨܒܝܢܐ ܛܒܐ ܒܗܕܐ‪ .‬ܐܠܐ ܦܫܝܩܐ ܥܠ ̇ܗܢܘܢ ܕܝܗܒܝܢ ܟܣܦܐ‬ ‫̈‬ ‫ܠܡܣܟܢܐ܇ ܟܕ ܨܒܝܢܗܘܢ ܡܛܝܒ ܥܠ ܗܕܐ܆ ܝܬܝܪ ܡܢ ̇ܗܝ ܕܦܫܝܩܐ ܥܠ ̇ܗܢܘܢ‬ ‫ܕܝܠܗܘܢ‬ ‫ܕܒܕܘܒ�ܐ ܡܝܬ̈ܪܐ ܢܫܬܘܫܛܘܢ܆ ܟܕ ܨܒܝܢܗܘܢ ܡܛܝܒ ܥܠ ܗܕܐ‪ .‬ܡܛܠ ܗܕܐ ܐܡܪ‪.‬‬ ‫ܒܢܘܗܝ ܕܥܠܡܐ ܝܬܝܪ ܡܢ ̈‬ ‫ܕܚܟܝܡܝܢ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܢܘܗܪܐ‪ .‬ܡܛܠ ܕܦܫܝܩ ܥܠ ̇ܗܢܘܢ ]ܕܥܒܕܝܢ‬ ‫̇‬ ‫̇‬ ‫ܨܒܝܢܗܘܢ[ ܝܬܝܪ ܡܢ ܗܝ ܕܢܣܥܪܘܢ ܗܠܝܢ ܨܒܝܢܗܘܢ‪ .‬ܡܛܠ ܕܗܢܘܢ ܡܢ܆ ܒܟܣܦܐ‬ ‫̈‬ ‫ܒܙܕܩܬܐ ܡܬܚܫܚܝܢ ܐܡܬܝ ܕܨܒܝܢ‪ .‬ܗܠܝܢ ܕܝܢ܆ ܕܒܥܝܢ‬ ‫)‪ (fol. 80v‬ܕܠܒܪ ܡܢ ܨܒܝܢܗܘܢ‬ ‫̈‬ ‫ܚܫܐ ̈‬ ‫ܕܢܩܪܒܘܢ ܠܘܩܒܠ ̈‬ ‫ܟܝܢܝܐ ܕܒܢ܇ ܘܠܘܩܒܠ ܐܝܠܝܢ ܕܡܢ ܠܒܪ ܣܩܘܒܠܐܝܬ ܓܕܫܢ‪.‬‬ ‫ܒܢܝܢܫܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܝܫܐ܇ ܘܠܘܩܒܠ‬ ‫ܘܒܙܚܐ ܕܡܢ‬ ‫ܨܘܚܝܬܐ‬ ‫ܐܡܪ ܐܢܐ ܕܝܢ܆ ̇ܗܝ ܕܢܣܝܒܪܘܢ‬ ‫̇‬ ‫̈‬ ‫ܕܟܠܗ ܒܝܫܬܐ܆ ܘܠܘܩܒܠ ܚܝܠܘܬܗ‪ .‬ܘܒܕܓܘܢ ܟܕ ܡܢ ܗܠܝܢ ܕܢܣܥܪܘܢ‬ ‫ܐܟܠܩܪܨܐ ܪܝܫܐ‬ ‫‪. Both carry a very similar meaning.‬ܐܦܢܐ ‪It could be‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܨܒܝܢܗܘܢ܆ ܘܢܫܬܘܫܛܘܢ ܒܕܘܒ�ܐ ܡܝܬ̈ܪܐ܆ ܥܣܩܐܝܬ ܡܫܬܘܫܛܝܢ܆ ܘܒܐܓܘܢܐ ܪܒܐ‬ ‫̇ܗܘܝܢ‪ .‬ܐܝܟ ܕܐܡܪ ܼܗܘ ܡܪܝܐ‪» .‬ܕܩܛܝܢ ܬܪܥܐ‪ .‬ܘܐܠܝܨܐ ܐܘܪܚܐ‪ .‬ܕܡܘܒܠܐ ̈‬ ‫ܠܚܝܐ‬ ‫ܕܠܥܠܡ‪ «.‬ܘܐܦ ܛܘܒܢܐ ܦܘܠܘܣ܆ ܐܡܪ܇ »ܕܐܨܒܐ ܓܝܪ ܒܛܒܬܐ ܦܫܝܩܐ ܗܝ ܠܝ‪ .‬ܐܠܐ‬ ‫̇‬ ‫ܕܐܣܥܪܝܗ‪ .‬ܥܣܩܐ ܗܝ ܠܝ‪ «.‬ܡܕܝܢ ̇ܗܝ ܕܐܡܪ ܕܚܟܝܡܝܢ ̇ܗܢܘܢ ܝܬܝܪ ܡܢ ܗܠܝܢ܆ ܗܕܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܕܦܫܝܩܐ ܗܝ ܥܠ ̇ܗܢܘܢ ܕܢܣܥܪܘܢ ܨܒܝܢܗܘܢ܆ ܝܬܝܪ ܡܢ ̇ܗܝ ܕܦܫܝܩܐ ܥܠ ܗܠܝܢ‬ ‫ܕܢܣܥܪܘܢ ܨܒܝܢܗܘܢ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܕܠܘ ܒܡܝܬܪܘܬܐ ܕܕܘܒ�ܐ‬ ‫̇ܗܝ ܕܝܢ ܕܐܘܣܦ »ܒܫܪܒܬܗܘܢ ܗܕܐ« ̇ܗܟܢܐ‬ ‫̈‬ ‫ܩܕܝܫܐ ܥܠܒܝܢ ̇ܗܢܘܢ ܠܗܠܝܢ܆ ܘܐܦܠܐ ܬܘܒ ܒܦܘ̈ܪܥܢܐ ܕܥܬܝܕܝܢ ܕܢܬܝܗܒܘܢ ܠܗܘܢ‪.‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܒܥܡܠܐ ܕܝܢ ܩܕܝܫܐ ܘܒܦܘ̈ܪܥܢܐ ܕܥܬܝܕܝܢ܆ ܗܠܝܢ ܥܠܒܝܢ ܠܗܢܘܢ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ܗܝ‬ ‫ܕܟܢܝ ܐܢܘܢ ̈‬ ‫ܒܢܝ ܢܘܗܪܐ‪ .‬ܡܕܝܢ ̇ܗܝ ܕܐܘܣܦ ܒܫܪܒܬܗܘܢ ܗܕܐ ܚܘܝ‪ .‬ܕܠܘ ܒܡܝܬܪܘܬܐ܆‬ ‫̇‬ ‫ܥܠܒܝܢ ܠܗܘܢ ܒܥܠܡܐ ܗܢܐ‪ .‬ܒܗܝ ܕܦܫܝܩܐ ܗܝ ܥܠܝܗܘܢ ܕܢܒܕܪܘܢ ܥܘܬܪܗܘܢ ܥܠ‬ ‫̈‬ ‫ܡܣܟܢܐ ܒܗܢܐ ܥܠܡܐ ܐܡܬܝ ܕܨܒܝܢ‪ .‬ܝܬܝܪ ܡܢ ܕܦܫܝܩܐ ܥܠ ̇ܗܢܘܢ ܕܢܫܬܘܫܛܘܢ‬ ‫̈‬ ‫ܒܡܝܬ̈ܪܬܐ ܘܒܕܘܒ�ܐ ܩܕܝܫܐ ܒܗܢܐ ܥܠܡܐ‪ .‬ܠܥܠܡܐ ܓܝܪ ܗܢܐ ܩܪܐ‪] .‬ܒܫܪܒܬܗܘܢ‬ ‫ܗܕܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ[ ‪ 283‬ܐܚܪܢܝܐܝܬ ܐܡܪܝܢܢ ܗܟܢܐ‪ .‬ܐܡܪ ܓܝܪ ܕܚܟܝܡܝܢ ̈‬ ‫ܒܢܘܗܝ ܕܥܠܡܐ ̇ܗܢܐ‬ ‫ܝܬܝܪ ܡܢ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܡܣܝܒܪܢܘܬܐ ܡܝܬܪܬܐ ܩܢܝܢ‬ ‫ܒܢܘܗܝ ܕܢܘܗܪܐ܆ ܡܛܠ ܕܣܘܓܐܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܘܬ ܐܝܠܝܢ ܕܡܒܕܪܝܢ ܥܘܬܪܗܘܢ‪ .‬ܥܠ ܣܢܝܩܐ ܘܡܣܟܢܐ‪ .‬ܝܬܝܪ ܡܢ ܐܝܠܝܢ ܕܒܕܘܥܬܐ‬ ‫̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܐܡܬܝ ܕܚܙܝܢ ܥܘܬܪܐ‬ ‫ܘܒܥܡܠܐ ܕܡܝܬܪܘܬܐ ܚܐܝܢ‪ .‬ܣܘܓܐܗܘܢ ܗܟܝܠ‬ ‫̈‬ ‫ܣܢܝܩܐ ܒܪܫܥܬܗ ܬܗܪܝܢ ܒܗ̇‬ ‫̈‬ ‫ܕܡܬܦܠܓ‪ .‬ܥܠ ܡܣܟܢܐ ܘܩܢܝܢܐ ܕܡܬܒܕܪ ܥܠ‬ ‫ܒܨܒܘܬܐ ܗܕܐ ܣܓܝ܆ ܐܦ ܡܩܠܣܝܢ ܠܐܝܠܝܢ ܕܣܥܪܝܢ ̇‬ ‫ܠܗ‪ .‬ܐܠܐ ܒܐܝܠܝܢ ܕܣܥܪܝܢ‬ ‫ܕܘܒ�ܐ ̈‬ ‫ܥܡܝܠܐ ܘܡܝܬ̈ܪܐ ܠܘ ܣܓܝ ܡܫܒܚܝܢ ܠܗܘܢ ܐܝܟ ̇‬ ‫ܕܠܗܢܘܢ ܡܛܠ ܕܠܐ ܡܫܟܚܝܢ‬ ‫̈‬ ‫ܒܚܪܝܢ ܠܗܘܢ ܠܥܡܠܐ ܡܝܬ̈ܪܐ ܒܗ ܒܥܒܕܐ‪ .‬ܡܕܝܢ ܡܛܠ ܕܡܬܩܠܣܝܢ ̇ܗܢܘܢ ܝܬܝܪ ܼܡܢ‬ ‫ܗܠܝܢ܆ ܥܠ ̇ܗܝ ܐܡܪ ܕܚܟܝܡܝܢ ܝܬܝܪ ܡܢܗܘܢ‪.‬‬ ‫ܒܢܘܗܝ ܕܥܠܡܐ ܗܢܐ܆ ܝܬܝܪ ܡܢ ̈‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܐܡܪ ܕܚܟܝܡܝܢ ̈‬ ‫ܒܢܘܗܝ ܕܢܘܗܪܐ܇‬ ‫ܡܛܠ ̇‬ ‫ܕܗܢܘܢ ܡܢ ܡܬܦܪܣܝܢ܆ ܕܩܢܝܢ ܠܗ ܠܥܠܡܐ ܗܢܐ‪ .‬ܗܠܝܢ ܕܝܢ ܡܬܦܪܣܝܢ܆‬ ‫̇‬ ‫̇‬ ‫ܕܡܬܢܟܪܝܢ ܠܗ‪ .‬ܘܗܢܘܢ ܡܢ ܡܬܦܪܣܝܢ܆ ܕܢܠܒܫܘܢܝܗܝ )‪ (fol. 81r‬ܠܥܠܡܐ ܗܢܐ‪ .‬ܗܠܝܢ ܕܝܢ‬ ‫ܡܬܟܬܫܝܢ ܕܢܫܠܚܘܢܝܗܝ܆ ܡܛܠ ܕܐܝܬ ܠܗܘܢ ܥܠܡܐ ܐܚܪܢܐ܇ ܕܐܝܬܘܗܝ ܕܢܘܗܪܐ‪:‬‬ ‫)‪» (16:9a‬ܐܦ ܐܢܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܥܒܕܘ ܠܟܘܢ ̈ܪܚܡܐ ܡܢ ܡܡܘܢܐ ܗܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܠܣܢܝܩܐ ̇ܩܪܐ‪ .‬ܡܡܘܢܐ ܕܝܢ܆ ܠܟܣܦܐ ܡܫܡܗ‪.‬‬ ‫ܠܡܣܟܢܐ‬ ‫ܕܥܘܠܐ« ̄ܗ‪̈ :‬ܪܚܡܐ ̇ܡܢ܆‬ ‫ܘܕܥܘܠܐ ܩܪܝܗܝ܆ ܡܛܠ ܬ̈ܪܬܝܢ‪ .‬ܚܕܐ ̇ܡܢ܆ ܡܛܠ ܕܒܥܘܠܐ ܡܬܟܢܫ ܐܝܟ ܕܒܣܘܓܐܐ‪.‬‬ ‫ܐܚܪܬܐ ܕܝܢ܆ ܟܕ ܡܦܚܡ ܠܗ ܒܥܘܬܪܐ ܕܥܠܡܐ ܕܥܬܝܕ‪ .‬ܬܡܢ ܓܝܪ܆ ܠܝܬ ܕܥܠܒ ܠܚܒܪܗ‪.‬‬ ‫ܐܠܐ ܟܠܢܫ܆ ̇ܗܘ ܡܐ ܕܙܕܩ ܠܗ ܡܬܝܗܒ ܠܗ‪̇ .‬ܗܝ ܕܝܢ ܕܐܡܪ‪» .‬ܐܦ ܐܢܐ ܐܡܪ ܐܢܐ‬ ‫̇‬ ‫ܐܡܪܗ‪:‬‬ ‫ܠܟܘܢ‪ «.‬ܡܢ ܦܚܡܐ ܕܪܒܝܬܐ ܕܦܠܐܬܐ ܗܕܐ‬ ‫̈‬ ‫̈‬ ‫ܡܛܠܠܝܗܘܢ ܓܝܪ ̇ܩܪܐ܆‬ ‫ܒܡܛܠܠܝܗܘܢ ܕܠܥܠܡ« ̄ܗ‪:‬‬ ‫)‪» (16:9b‬ܕܡܐ ܕܓܡܪ ܢܩܒܠܘܢܟܘܢ‬ ‫̈‬ ‫ܠܒܘܣܡܐ ܐܝܠܝܢ ܕܥܬܝܕܝܢ ܕܢܬܝܗܒܘܢ ܠܐܝܠܝܢ ܕܩܢܘܢܐܝܬ ܣܝܒܪܘ ܗܪܟܐ ܡܣܟܢܘܬܐ܆‬ ‫ܠܐܝܠܝܢ ܕܡܣܟܢܘ ܗܢܘܢ ܠܗܘܢ ܡܛܠ ܐܠܗܐ‪ .‬ܕܠܥܠܡ ܓܝܪ ܡܫܡܗ ܠܗܘܢ܆ ܡܛܠ ܕܠܐ‬ ‫̈‬ ‫̈‬ ‫ܬܫܢܝܩܐ‪.‬‬ ‫ܒܘܣܡܐ ܕܬܡܢ܆ ܐܦܠܐ‬ ‫ܫܩܠܝܢ ܫܘܠܡܐ‬ ‫‪Written in the margin.‬‬

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‫‪431‬‬

‫‪TEXT AND TRANSLATION‬‬

‫»ܡܢ ܕܒܩܠܝܠ ܡܗܝܡܢ܆ ܐܦ ܒܣܓܝ ܡܗܝܡܢ ܗܘ‪̇ .‬‬ ‫)‪̇ (16:10–12a‬‬ ‫ܘܡܢ ܕܒܩܠܝܠ ܥܘܠ‬ ‫ܼ‬ ‫̈‬ ‫ܒܣܓܝ ܥܘܠ ܼܗܘ܆ ܐܢ ܗܟܝܠ ܒܡܡܘܢܐ ܕܥܘܠܐ܇ ܡܗܝܡܢܐ ܠܐ ܗܘܝܬܘܢ‪ .‬ܫܪܪܐ‬ ‫̈‬ ‫ܡܗܝܡܢܐ‪ .‬ܕܝܠܟܘܢ܆ ̇ܡܢܘ‬ ‫ܠܟܘܢ܆ ܡܢܘ ܡܗܝܡܢ ܘܐܢ ܒܕܠܐ ܕܝܠܟܘܢ ܠܐ ܐܫܟܚܬܘܢ‬ ‫ܢܬܠ ܠܟܘܢ« ̄ܗ‪ :‬ܠܥܘܬܪܐ ܓܝܪ ܕܥܠܡܐ ܗܢܐ ܡܦܚܡ ܥܡ ܥܘܬܪܐ ܕܥܠܡܐ ܕܥܬܝܕ‪.‬‬ ‫ܘܠܥܘܬܪܐ ܡܢ ܗܢܐ ‪ 284‬ܩܪܐ ܠܗ܆ ܩܠܝܠܐ ܘܕܥܘܠܐ ܘܢܘܟܪܝܐ‪ .‬ܠܥܘܬܪܐ ܕܝܢ ̇ܗܘ ܕܥܠܡܐ‬ ‫ܕܥܬܝܕ ܡܫܡܗ ܠܗ ܣܓܝܐܐ ܘܕܟܐܢܘܬܐ ܘܕܝܠܢ‪̇ .‬‬ ‫ܘܗܘ ܡܐ ܕܐܡܪ܇ ܗܢܐ ܐܝܬܘܗܝ‪.‬‬ ‫̈‬ ‫ܕܐܢ ܒܗܢܐ ܥܘܬܪܐ ܕܬܢܢ܇ ܕܐܝܬܘܗܝ ܩܠܝܠ ܘܕܡܢ ܥܘܠܐ ܡܬܟܢܫ܇ ܐܬܚܙܝܬܘܢ ܥܘܠܐ‬ ‫ܡܗܝܡܢܐ ̇‬ ‫̈‬ ‫̇‬ ‫ܒܗܝ ܕܠܐ ܦܪܢܣܬܘܢ‬ ‫ܒܗܝ ܕܥܠܒܬܘܢ ܒܗ ܠܐܚ�ܢܐ܇ ܘܐܫܬܟܚܬܘܢ ܒܗ ܠܐ‬ ‫ܒܗ ܐܝܟ ܨܒܝܢܗ ܕܐܠܗܐ܆ ܐܝܟܢܐ ܝܗܒ ܠܟܘܢ ܥܘܬܪܐ ܕܥܠܡܐ ̇ܗܘ ܕܥܬܝܕ‪.‬‬ ‫ܕܐܝܬܘܗܝ ܣܓܝܐܐ ܘܟܐܢܐ‪ .‬ܐܠܐ ܥܘܠܘܬܟܘܢ ܕܒܗܢܐ ܘܠܐ ܫܪܝܪܘܬܟܘܢ܆ ܗܝ‬ ‫ܓܠܙܬܟܘܢ ܼܡܢ ܥܘܬܪܐ ܕܥܠܡܐ ̇ܗܘ ܕܥܬܝܕ‪ .‬ܩܠܝܠ ܗܟܝܠ ܩܪܝܗܝ ܠܥܘܬܪܐ ܗܢܐ܆ ܡܢ‬ ‫ܦܚܡܐ ܕܥܘܬܪܐ ̇ܗܘ ܕܥܬܝܕ ܕܐܝܬܘܗܝ ܣܓܝܐܐ܀‬ ‫»ܕܥܘܠܐ« ܓܝܪ ܩܪܝܗܝ܆ ܡܛܠ ܕܡܢ ܥܘܠܐ ܡܬܟܢܫ‪ .‬ܢܘܟܪܝܐ ‪ 285‬ܕܝܢ ܫܡܗܗ܆ ܡܛܠ ܕܠܘ‬ ‫ܥܡܢ ܐܬܝܠܕ‪ .‬ܘܐܦܠܐ ܥܡܢ ܐܙܠ܆ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪» .‬ܕܠܐ ܡܕܡ ܐܥܠܢ ܠܥܠܡܐ‬ ‫ܗܢܐ‪ .‬ܐܦܠܐ ܕܢܦܩ ܡܢܗ ܡܫܟܚܝܢܢ‪ «.‬ܘܐܦ ܢܨܝܚܐ ܐܝܘܒ ܐܡܪ‪» .‬ܕܥܪܛܠ ܢܦܩܬ ܡܢ‬ ‫̇‬ ‫̇‬ ‫ܐܗܦܘܟ‪ «.‬ܘܕܘܝܕ ܬܘܒ ܐܡܪ‪» .‬ܕܠܐ ܢܣܒ ܡܕܡ ܒܡܘܬܗ‪«.‬‬ ‫ܟܪܣܗ ܕܐܡܝ܆ ܘܥܪܛܠ‬ ‫ܬܘܒ ܕܝܢ »ܢܘܟܪܝܐ« ܩܪܝܗܝ܆ ܡܛܠ ܕܠܐ ܡܟܬܪ ܒܗ ܟܕ ܒܗ ܠܘܬ ܐܢܫ‪ .‬ܐܠܐ ܝܘܡܢ‬ ‫ܡܗܝܡܢܐ ܐܡܪ ܕܐܫܬܟܚܢܢ ܒܗ܆ ̇‬ ‫̈‬ ‫ܒܗܝ ܕܠܐ ܡܕܒܪܝܢܢ‬ ‫ܥܬܝܪ܆ ܘܠܡܚܪ ܐܬܡܣܟܢ‪ .‬ܘܠܐ‬ ‫̈‬ ‫̈‬ ‫ܒܗ ܐܝܟ ܨܒܝܢܗ ܕܐܠܗܐ܇ ܐܝܟ ܕܥܒܕܘ ̈ܪܒܝ ܒܬܐ ܡܗܝܡܢܐ‪ .‬ܟܐܢܐ ܓܝܪ ܩܪܝܗܝ‬ ‫ܠܥܘܬܪܐ ̇ܗܘ ܕܥܠܡܐ ܕܥܬܝܕ܆ ܡܛܠ ܕܟܐܢܐܝܬ ܡܬܝܗܒ ܠܐܝܠܝܢ ܕܫܘܝܢ ܠܗ‪ .‬ܕܝܠܢ ܓܝܪ‬ ‫ܫܡܗܗ܆ ܡܛܠ ܕܠܐ ܡܬܢܣܒ ܡܢ ܗܢܘܢ ܕܡܬܝܗܒ ܠܗܘܢ܆ ܘܠܐ ܣܟ ܫܠܡ ܐܘ ܦܐܫ‪.‬‬ ‫̇ܗܢܘܢ ܓܝܪ ܕܡܬܒܣܡܝܢ ܬܡܢ܆ ]ܠܐ ܦܝܘ[ܫܐܝܬ ‪ 286‬ܘܠܐ ܡܫܬܠܡܢܐܝܬ ܡܬܒܣܡܝܢ‪..‬‬ ‫̈‬ ‫ܦܬܓܡܐ ܗܟܢܐ‪:‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܐܝܬ ܡܦܫܩܝܢܢ )‪ (fol. 81v‬ܠܗܠܝܢ‬ ‫̇‬ ‫ܕܡܢ ܩܠܝܠ ܕܐܝܬ‬ ‫)‪» (16:10a‬ܡܢ ܕܒܩܠܝܠ ܡܗܝܡܢ ܐܦ ܒܣܓܝ ܡܗܝܡܢ ܼܗܘ« ̄ܗ‪ :‬ܡܢ ܼ‬ ‫̈‬ ‫ܠܡܣܟܢܐ ܡܗܝܡܢ ܕܐܦ ܡܢ ܣܓܝ ܐܠܘ ܐܝܬ ܠܗ ܣܓܝ ܝܗܒ ܗܘܐ‪:‬‬ ‫ܠܗ ܘܝܗܒ‬ ‫̇‬ ‫̇‬ ‫ܕܡܢ ܩܠܝܠ ܕܐܝܬ ܠܗ‬ ‫)‪» (16:10b‬ܘܡܢ ܕܒܩܠܝܠ ܥܘܠ܆ ܐܦ ܒܣܓܝ ܥܘܠ ܼܗܘ« ̄ܗ‪ :‬ܡܢ ܼ‬ ‫̈‬ ‫ܡܥܘܠ ܘܠܐ ܝܗܒ ܠܡܣܟܢܐ܆ ܐܦ ܒܣܓܝ ܐܠܘ ܐܝܬ ܗܘܐ ܠܗ܆ ܗܟܢܐ ܡܥܘܠ ܼܗܘܐ‬ ‫̈‬ ‫ܩܪܗ ̇‬ ‫̇‬ ‫ܠܗܝ ܕܠܐ ܝܗܒ ܐܢܘܢ ̈ܙܕܩܬܐ‬ ‫ܠܡܣܟܢܐ‪ .‬ܘܚܙܝ ܕܥܘܠܘܬܐ‬ ‫ܘܠܐ ܝܗܒ ܗܘܐ‬ ‫̈‬ ‫ܠܡܣܟܢܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ܆ ܗܟܢܐ‪̇ .‬ܡܢ ܕܒܫܘܠܛܢܐ ܩܠܝܠ ܕܩܢܐ ܡܥܘܠ ܒܗ܆ ܐܦ ܒܫܘܠܛܢܐ‬ ‫ܣܓܝܐܐ ܐܠܘ ܩܢܐ ܗܘܐ‪ .‬ܗܟܢ ܡܥܘܠ ܗܘܐ ܒܗ‪.‬‬ ‫̈‬ ‫)‪» (16:12‬ܘܐܢ ܒܕܠܐ ܕܝܠܟܘܢ ܐܫܬܟܚܬܘܢ ܠܐ ܡܗܝܡܢܐ ܕܝܠܟܘܢ‪ .‬ܡܢܘ ܢܬܠ‬ ‫̈‬ ‫ܡܗܝܡܢܐ܇‬ ‫ܠܟܘܢ« ‪̄ 287‬ܗ‪ :‬ܐܢ ܥܘܬܪܐ ܗܢܐ ܕܥܒܪ ܘܠܐ ܩܐܡ ܗܘܝܬܘܢ ܐܢܬܘܢ ܠܐ‬ ‫̇‬ ‫ܒܗܝ ܕܫܩܠܬܘܢܝܗܝ ܐܦ ܟܡܢܬܘܢ ܥܠܘܗܝ܆ ܘܠܐ ܫܘܬܦܬܘܢ ܒܗ ܠܐܚ�ܢܐ‪ .‬ܘܠܐ ܪܚܡܬܘܢ‬ ‫‪Written above the line.‬‬ ‫‪ is not part of the Peshitta wording.‬ܢܘܟܪܝܐ‬ ‫‪286 This phrase was confirmed by the reoccurrence of the same phrase in fol. 84v.‬‬ ‫̈‬ ‫ܡܗܝܡܢܐ ‪287 The wording in the Peshitta:‬‬ ‫ܠܐ ܐܫܬܟܚܬܘܢ‬ ‫‪284‬‬ ‫‪285‬‬

‫‪432‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܡܣܟܢܐ܆ ܐܠܘ ܠܐ ܝܗܒ ܠܟܘܢ ܥܘܬܪܐ ܕܩܐܡ ܘܠܐ ܥܒܪ܆ ̇‬ ‫ܘܗܘܐ ܼܗܘܐ‬ ‫ܒܗ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܕܝܠܟܘܢ ܐܡܝܢܐܝܬ܆ ܚܕ ܟܡܐ ܟܡܢܝܢ ܗܘܝܬܘܢ ܥܠܘܗܝ ܘܠܐ ܣܟ ܠܣܢܝܩܐ ܘܡܣܟܢܐ‬ ‫ܡܫܘܬܦܝܢ ܗܘܝܬܘܢ ܒܗ‪:‬‬ ‫̈‬ ‫ܦܬܓܡܐ ܡܦܫܩܝܢ ܠܢ‬ ‫)‪» (16:13‬ܠܝܬ ܥܒܕܐ ܕܡܫܟܚ ܠܬ̈ܪܝܢ ܡ�ܘܢ ܠܡܦܠܚ« ̄ܗ‪ :‬ܗܠܝܢ‬ ‫̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬

‫)‪» (16:14‬ܦ�ܝܫܐ ܕܝܢ ܟܕ ܫܡܥܘ ܗܠܝܢ ܟܠܗܝܢ܆ ܡܛܠ ܕܪܚܡܝܢ ܗܘܘ ܟܣܦܐ‪ .‬ܡܡܝܩܝܢ‬ ‫ܗܘܘ ܒܗ« ̄ܗ‪ :‬ܦ�ܝܫܐ ܓܝܪ ܪܚܡܝܢ ܗܘܘ ܟܣܦܐ܆ ܐܝܟܢܐ ܕܐܦ ܢܒܝܐ ܐܡܪ ܠܐܘܪܫܠܡ‪.‬‬ ‫̈‬ ‫»ܕ̈ܪܝܫܢܝܟܝ ̈‬ ‫ܕܓܢܒܐ܆ ܘܪܚܡܝܢ ܫܘܚܕܐ‪ «.‬ܘܐܦ ܚܒܩܘܩ ܐܡܪ‪» .‬ܩܕܡܝ‬ ‫ܫܘܬܦܐ ܐܢܘܢ‬ ‫ܿ‬ ‫ܘܕܝܢܐ ܩܒܠ ܫܘܚܕܐ‪ «.‬ܘܥܡ ̇ܗܝ ܕܪܚܡܝܢ ܗܘܘ ܟܣܦܐ܆ ܐܦ ܪܡܘܬܐ‬ ‫ܗܘܐ ܕܝܢܐ܆ ܼ‬ ‫ܢܩܝܦܐ ܗܘܬ ܠܗܘܢ‪ .‬ܐܝܟ ܕܒܣܘܓܐܐ ܓܝܪ ܥܬܝ�ܐ ܪܡܝܢ ܘܡܫܩܠܝܢ‪ .‬ܗܠܝܢ ܗܟܝܠ‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܢܐ‪.‬‬ ‫ܠܟܢܫܐ ܕܢܦܠܓܘܢ ܟܣܦܗܘܢ‬ ‫ܦ�ܝܫܐ ܟܕ ܫܡܥܝܢ ܗܘܘ ܠܗ ܠܡܪܢ ܕܦܩܕ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܡܬܡܠܠܢܐ ܒܥܠܡܐ ܕܥܬܝܕ‪ .‬ܡܡܝܩܝܢ ܗܘܘ ܒܗ܆‬ ‫ܒܘܣܡܐ ܠܐ‬ ‫ܐܝܟܢܐ ܕܢܬܦܪܥܘܢ‬ ‫ܡܛܠ ܐܪܒܥ‪ .‬ܚܕܐ ̇ܡܢ‪ .‬ܡܛܠ ܕ̈ܪܚܡܝܢ ܗܘܘ ܟܣܦܐ‪ .‬ܕܬܪܬܝܢ ܡܛܠ ܕܐܡܪܝܢ ܗܘܘ܆‬ ‫ܕܢܡܘܣܐ ܥܘܬܪܐ ܘܫܘܪܬܚܐ ܡܠܟ‪ .‬ܗܢܐ ܕܝܢ܆ ܡܣܪܩܘܬܐ ܡܠܦ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ‬ ‫ܕܐܡܪܝܢ ܗܘܘ ܕܐܦ ܚܢܢ ܠܡ ܡܦܣܝܢܢ ܒܦܘ̈ܪܥܢܐ ܕܥܠܡܐ ܕܥܬܝܕ‪ .‬ܘܡܛܠ ܐܝܠܝܢ‬ ‫̈‬ ‫ܥܠܠܬܐ ܼܗܘ ܡܬܝܗܒܝܢ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ̇ܗܝ ܕܥܠ ܗܕܐ‪ .‬ܡܚܒܝܢ ܗܘܘ ܠܐܠܗܐ܆‬ ‫ܐܝܟܢܐ ܕܢܬܠ ܠܗܘܢ ̈‬ ‫̈‬ ‫ܒܛܒܬܐ ܕܐܘܪܫܠܡ‪ .‬ܟܠ‬ ‫ܛܒܬܐ ܕܥܠܡܐ ܗܢܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܬܚܕܐ‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܝ ̈‬ ‫ܚܝܝܟ‪ .‬ܘܐܢܬܬܟ ܐܝܟ ܓܦܬܐ ]ܫܒܝܚܬܐ[ ܒܫܦܘܠܝ ܒܝܬܟ ܘܕܫܪܟܐ‪ .‬ܐܢ ܐܪܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܝܕܝܐ ܐܪܡܝܘ ܥܠܘܗܝ‪ .‬ܡܪܚܘܬܗܘܢ ܝܕܝܥܐ ܗܝ ܕܐܦ ܒܡܠܝܗܘܢ ܡܡܝܩܝܢ ܗܘܘ ܒܗ‪:‬‬ ‫)‪» (16:15‬ܘܝܫܘܥ ܕܝܢ ܐܡܪ ܠܗܘܢ‪ .‬ܐܢܬܘܢ ܡܙܕܩܝܬܘܢ ܢܦܫܟܘܢ ܩܕܡ ̈‬ ‫ܒܢܝܢܫܐ܆ ܐܠܗܐ‬ ‫̈‬ ‫̄‬ ‫ܕܝܢ ܝܕܥ ̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܩܕܡ ܐܠܗܐ ܢܕܝܕ ܼܗܘ« ܗ‪ :‬ܠܘ ܩܕܡ‬ ‫ܠܠܒܘܬܟܘܢ‪ .‬ܕܡܕܡ ܕܪܡ ܒܝܬ‬ ‫̈‬ ‫ܐܨܪܦ ܠܗܘܢ ܥܠ ܐܦܝ ܪܡܘܬܗܘܢ܆ ܐܝܟ ܕܠܐܝܠܝܢ ܕܡܣܒܪܝܢ ܗܘܘ ]ܕܝܬܝܪ[ ܡܢ ܐܚ�ܢܐ‬ ‫ܝܕܥܝܢ ܠܦܘ̈ܪܥܢܐ ܕܥܬܝܕܝܢ‪ .‬ܗܕܐ ܓܝܪ ܐܡܪ‪ .‬ܕܢܕܝܕ ܼܗܘ ܩܕܡ ܐܠܗܐ ]ܐܝܢܐ[ )‪(fol. 82r‬‬ ‫]ܕܡܙܕܩ ܥܠ ܩܢܘܡܗ[ ‪ 288‬ܕܡܝܬܪܐ ܡܢ ܐܚ�ܢܐ‪ .‬ܗܟܢܐ ܒܕܘܟܬܐ ܐܚܪܬܐ ܐܡܪ‬ ‫]ܐܝܟܢܐ ܡܫܟـ[ܚܝܢ ܐܢܬܘܢ ܠܡܗܝܡܢܘ ܟܕ ܫܘܒܚܐ ܡܢ ̈‬ ‫ܒܢܝܢܫܐ ܢܣܒܝܢ ܐܢܬܘܢ‪:‬‬ ‫ܘܢܒܝܐ ܥܕܡܐ ܠܝܘܚܢܢ« ̄ܗ‪ :‬ܗܢܐ ܫܪܒܐ ̇‬ ‫̈‬ ‫ܘܗܘ ܕܫܡܝܐ ܘܐܪܥܐ‬ ‫)‪» (16:16‬ܢܡܘܣܐ‬ ‫ܢܥܒܪܘܢ܆ ܘܟܠ ܕܫܪܐ ܐܢܬܬܗ ܘܢܣܒ ܐܚܪܬܐ‪ .‬ܡܦܫܩܝܢ ܠܢ܆ ܒܐܘܢܓܠܝܘܢ ܕܡܬܝ‬ ‫)‪» (16:19‬ܓܒܪܐ ܕܝܢ ܥܬܝܪܐ ܐܝܬܘܗܝ ܗܘܐ ܘܠܒܫ ܗܘܐ ܒܘܨܐ ܘܐܪܓܘܢܐ« ̄ܗ‪:‬‬ ‫ܡܛܠ ܬ̈ܪܬܝܢ ̈‬ ‫ܥܠܠܬܐ ܐܡܪܗ ܡܫܝܚܐ ܠܡܬܠܐ ܗܢܐ‪ .‬ܚܕܐ ̇ܡܢ ܕܢܚܘܐ ܕܥܬܝ�ܐ ܕܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܪܚܡܝܢ ܥܠ ܡܣܟܢܐ܆ ܠܫܘܢܩܐ ܕܠܐ ܫܠܡܝܢ ܡܬܬܫܠܡܝܢ‪ .‬ܘܡܣܟܢܐ ܕܡܣܝܒܪܝܢ‬ ‫̈‬ ‫ܘܐܘܠܨܢܐ ܥܡ ܩܘܒܠ ܛܝܒܘܬܐ܆ ܠ ̈‬ ‫ܒܘܣܡܐ ܕܠܐ ܡܘܦܝܢ ܡܬܬܘܒܠܝܢ‪.‬‬ ‫ܡܣܟـ]ܢܘܬܐ[‬ ‫̇‬ ‫ܠܗ‬ ‫ܕܬܪܬܝܢ ܕܝܢ܆ ܕܢܟܣ ܒܗ ܠܦ�ܝܫܐ‪ .‬ܡܛܠ ܕܦ�ܝܫܐ܆ ܠܥܬܝ�ܐ ܚܫܒܝܢ ܗܘܘ‬ ‫̈‬ ‫ܠܡܣܟܢܐ‪̇ .‬‬ ‫ܒܗܝ ܕܐܝܬܝܗܘܢ ܗܘܘ ̈ܪܚܡܝ ܟܣܦܐ‪ .‬ܩܕܡ ܓܝܪ ܡܪܝܐ‬ ‫ܠܛܘܒܬܢܘܬܐ‪ .‬ܘܠܘ‬ ‫̈‬ ‫̈‬ ‫ܘܐܡܪ ܠܥܬܝ�ܐ‪ .‬ܕܡܐ ܕܥܒܕ ܐܢܬ ܫܪܘܬܐ‪ .‬ܩܪܝ ܠܡܣܟܢܐ ܘܣܢܝܩܐ ܘܕܫܪܟܐ‪.‬‬ ‫̈‬ ‫ܡܣܟܢܐ‪ .‬ܘܡܛܠ ܕܚܙܐ ܐܢܘܢ ܕܥܣܩܐ ܥܠܝܗܘܢ‬ ‫ܘܒܗܕܐ ܐܠܦ ܐܢܘܢ܆ ܕܢܪܚܡܘܢ ܥܠ‬ ‫̈‬ ‫̇ܗܝ ܕܡܣܬܪܩܝܢ ܡܢ ̈‬ ‫ܡܣܟܢܐ ܐܡܪ ܠܗܘܢ‪ .‬ܕܩܢܘ ܠܟܘܢ ̈ܪܚܡܐ ܡܢ‬ ‫ܒܢܝܢܫܐ ܕܝܠܗܘܢ ܒܝܕ‬ ‫ܡܡܘܢܐ ܗܢܐ ܕܥܘܠܐ ܘܕܫܪܟܐ‪ .‬ܟܕ ܡܚܘܐ ܕܦܘ̈ܪܥܢܐ ܡܬܝܗܒܝܢ ܠܗܘܢ ܬܡܢ‪ .‬ܚܠܦ‬ ‫‪This lacuna was reconstructed and confirmed from Bar Salibi, 371.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܡܣܟܢܐ ܗܪܟܐ‪ .‬ܗܪܟܐ ܕܝܢ ܒܗܢܐ ܡܬܠܐ ܡܚܘܐ‪ .‬ܕܐܢ ܠܐ‬ ‫ܡܪܚܡܢܘܬܗܘܢ ܕܥܠ‬ ‫̈‬ ‫̈‬ ‫ܡܣܟܢܐ ܡܫܬܠܡܝܢ ܠܬܫܢܝܩܐ ܕܠܐ ܫܠܡܝܢ܆ ܘܠܡܬܘܝܢܘܬܐ ܕܠܐ ܝܘܬܪܢ‪.‬‬ ‫ܡܪܚܡܝܢ ܥܠ‬ ‫ܬܘܒ ܕܝܢ ܐܦ ܗܕܐ ܐܚܪܬܐ܆ ܙܕܩ ܠܡܕܥ‪ .‬ܕܥܘܬܪܐ ܡܢܗ ܘܠܗ܆ ܠܐ ܛܒ ܐܦܠܐ ܒܝܫ‪.‬‬ ‫ܐܠܐ ܚܫܚܬܐ ܕܒܗ ܗܘܝܐ ܛܒܬܐ ܘܒܝܫܬܐ܆ ܗܟܢܐ ܘܐܦ ܡܣܟܢܘܬܐ‪ .‬ܕܐܝܟ ܐܝܟܢ‪.‬‬ ‫ܥܘܬܪܐ ̇ܡܢ ܕܡܙܘܓܐ ܥܡܗ ܚܪܡܘܬܐ ܘܝܨܝܦܘܬܐ ܕܥܡ ܟܘܢܫܐ‪ .‬ܒܝܫܐ ܘܡܚܣܪܢܐ‬ ‫̇‬ ‫̈‬ ‫ܣܢܝܩܐ‪.‬‬ ‫ܠܗܘ ܕܩܢܐ ܠܗ ܥܘܬܪܐ ܕܝܢ ܕܡܠܘܬ ܥܡܗ ܡܪܚܡܢܘܬܐ ܥܠ‬ ‫ܡܫܬܟܚ‪.‬‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܘܒܘܕܪܐ ܕܥܠ ܡܣܟܢܐ‪ .‬ܛܒܐ ܘܡܘܬܪܢܐ ܡܫܬܟܚ‪ .‬ܠܗܘ ܕܐܝܬܘܗܝ ܠܗ‪ .‬ܐܝܟ ܗܝ ܕܛܒ‬ ‫̇‬ ‫ܥܡܗ ܡܣܝܒܪܢܘܬܐ‬ ‫ܼܗܘ ܓܒܪܐ ܕܡܪܚܡ ܘܡܘܙܦ‪ .‬ܗܟܘܬ ܘܡܣܟܢܘܬܐ ܕܡܢ ܕܡܙܘܓܐ‬ ‫ܘܩܘܒܠ ܛܝܒܘܬܐ‪ .‬ܛܒܬܐ ܗܝ ܐܦ ܡܘܬܪܢܝܬܐ ̇‬ ‫ܠܗܘ ܕܢܩܝܦܐ ܠܗ‪ .‬ܡܣܟܢܘܬܐ ܕܝܢ‬ ‫̇‬ ‫ܥܡܗ ܠܐ ܡܣܝܒܪܢܘܬܐ ܘܪܛܘܢܝܐ ܘܓܘܕܦܐ܆ ܒܝܫܬܐ ܗܝ܆ ܘܡܚܣܪܢܝܬܐ‬ ‫ܕܡܠܘܬܐ‬ ‫̇‬ ‫ܠܗܘ ]ܕܨܦܚܬ[ ܥܠܘܗܝ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܡܬܒܥܝܐ ܕܢܥܩܒ܆ ܕܗܢܐ ܡܬܠܐ ܕܐܡܪܗ ܡܪܝܐ܇ ܥܠ ܥܬܝܪܐ ܘܥܠ ܠܥܙܪ‪.‬‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܗܢܐ ܡܬܠܐ‪ .‬ܠܘ ܒܣܘܥܪܢܐ‬ ‫ܒܣܘܥܪܢܐ ܫܪܝܪܐܝܬ ܗܘܐ‪ .‬ܐܘ ܠܐ‪.‬‬ ‫̈‬ ‫ܗܘܐ ܫܪܝܪܐܝܬ‪ .‬ܐܠܐ ܡܪܟܒܘ ܪܟܒܗ ܡܪܝܐ܆ ܡܛܠ ܥܬܝ�ܐ ܘܡܣܟܢܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‬ ‫ܠܡ‪ܼ .‬ܡܢ ̇ܗܝ ܕܥܕܟܝܠ܆ ܠܐ ܗܘܐ ܦܘܪܥܢܐ ] ̈‬ ‫̈‬ ‫ܕܒܝܫܬܐ‪ .‬ܘܠܐ ܥܕܟܝܠ ܩܒܠܘ‬ ‫ܕܛܒܬܐ[‬ ‫̈‬ ‫ܥܬܝ�ܐ ܚ�ܡܐ ܫܘܢܩܐ ̇ܗܘ ܕܠܥܠܡ )‪. (fol. 82v‬ܘܡܣܟܢܐ ܡܣܝܒ�ܢܐ ܒܘܣܡܐ ܕܠܥܠܡ‪.‬‬ ‫ܐܝܟ ܕܐܡܪ ܡܬܠܐ ܗܢܐ܇ ܕܥܬܝܪܐ ܡܫܬܢܩ ܗܘܐ ܘܠܥܙܪ ܡܬܒܣܡ ܗܘܐ ܒܥܘܒܗ‬ ‫ܕܐܒܪܗܡ܆ ܕܠܐ ܕܝܢ ܥܕܟܝܠ ܩܒܠܘ ̈‬ ‫̈‬ ‫ܘܒܝܫܐ ܦܘ̈ܪܥܢܐ ܕܬܡܢ܆ ܣܗܕ ܛܘܒܢܐ ܦܘܠܘܣ‬ ‫ܛܒܐ‬ ‫̈‬ ‫̇‬ ‫ܟܕ ܐܡܪ‪» .‬ܕܠܐ ܩܕܡ ܙܒܢܐ ܢܗܘܘܢ ܕܝܢܝܢ‪ .‬ܥܕܡܐ ܕܢܐܬܐ ܡܪܝܐ‪ .‬ܗܘ ܕܡܢܗܪ ܟܣܝܬܐ‬ ‫̈‬ ‫ܕܗܘܬ‬ ‫ܕܚܫܘܟܐ‪ .‬ܘܓܠܐ‬ ‫ܡܚܫܒܬܐ‪ «.‬ܘܒܕܘܟܬܐ ܐܚܪܬܐ܆ ܐܡܪ »ܕܗܠܝܢ ܟܠܗܘܢ ܼ‬ ‫ܥܠܝܗܘܢ ܣܗܕܘܬܐ ܒܗܝܡܢܘܬܗܘܢ܆ ܠܐ ܩܒܠܘ ܡܘܠܟܢܐ‪ .‬ܡܛܠ ܕܐܠܗܐ ܩܕܡ ܚܪ‬ ‫ܒܥܘܕܪܢܢ ܕܝܠܢ܆ ܕܠܐ ܒܠܥܕܝܢܢ ܢܬܓܡܪܘܢ‪ «.‬ܡܕܝܢ ܥܡ ܗܢܐ ܡܬܠܐ܆ ܠܐ ܩܕܡ ܗܘܐ‬ ‫ܒܣܘܥܪܢܐ ܐܠܐ ܡܪܟܒܘܬܐ ܐܬܪܟܒ ܡܢ ܡܪܝܐ ܒܝܕ ̈ܡܠܐ ܒܠܚܘܕ‪ .‬ܡܛܠ ܥܬܝ�ܐ‬ ‫̈‬ ‫ܘܡܟܣܢܐ‪..‬‬ ‫ܘܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ‪ .‬ܕܗܢܐ ܡܬܠܐ ܡܢܗ ̇ܡܢ‪ .‬ܩܕܡ ܗܘܐ ܒܣܘܥܪܢܐ ܫܪܝܪܐܝܬ‪ .‬ܡܢܗ‬ ‫ܒܗܝ ܕܥܠ ܬ̈ܪܝܢ ̈‬ ‫ܕܝܢ܆ ܠܐ ܥܕܟܝܠ ܗܘܐ‪ .‬ܐܠܐ ܥܬܝܕ ܼܗܘ ܕܢܗܘܐ‪̇ .‬‬ ‫ܙܒܢܐ ܐܡܪܝܢ ܕܪܟܒܗ‬ ‫̇‬ ‫ܡܪܝܐ‪ .‬ܥܠ ܙܒܢܐ ܕܥܒܪ‪ .‬ܘܥܠ ܙܒܢܐ ܕܥܬܝܕ‪ .‬ܒܙܒܢܐ ܡܢ ܕܥܒܪ ܠܡ܆ ܗܘܘ ܬ̈ܪܝܢ ܓܒ�ܝܢ‬ ‫ܒܣܘܥܪܢܐ ܫܪܝܪܐܝܬ‪ .‬ܥܬܝܪܐ ܐܡܪ ܐܢܐ ܘܡܣܟܢܐ‪ .‬ܘܗܢܐ ܥܬܝܪܐ ܠܡ ܐܝܬܘܗܝ‬ ‫ܗܘܐ‪ .‬ܡܢ ̈‬ ‫ܒܢܝ ܝܣܪܐܝܠ‪ .‬ܘܝܕܝܥܐ ܠܡ‪ܼ .‬ܡܢ ̇ܗܝ ܕܩܪܝܗܝ ܠܐܒܪܗܡ ܐܒܝ‪ .‬ܘܩܪܝܗܝ ܐܒܪܗܡ‬ ‫̈‬ ‫ܘܢܒܝܐ‪ «.‬ܘܐܝܬܘܗܝ ܬܘܒ ܠܡ ܡܢ‬ ‫ܘܡܢ ̇ܗܝ ܕܐܡܪ ܠܗ »ܕܗܐ ܬܡܢ ܡܘܫܐ‬ ‫ܒܪܝ‪.‬‬ ‫ܼ‬ ‫̈‬ ‫ܟܗܢܐ‪ .‬ܘܝܕܝܥܐ ܼܡܢ ̇ܗܝ ܕܐܡܪ ܕܠܒܫ ܗܘܐ ܒܘܨܐ ܘܐܪܓܘܢܐ‪ .‬ܠܥܙܪ ܕܝܢ ܐܡܪܝܢ ܕܐܢܫ‬ ‫̈‬ ‫̈‬ ‫ܕܗܘ‪ .‬ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܠܥܙܪ ܩܪܐ ܠܫܠܝܚܐ‪ .‬ܘܟܠܒܐ ܡܫܡܗ‪.‬‬ ‫ܐܝܬܘܗܝ ܐܝܢܐ ܼ‬ ‫̈‬ ‫̈‬ ‫ܠܫܘܡܬܐ ܕܝܠܗܘܢ ̈‬ ‫ܕܫܠܝܚܐ‪ .‬ܗܕܐ ܗܝ ܠܡ ̇ܗܝ ܕܡܠܚܟܝܢ ܗܘܘ‬ ‫ܠܥܡܡܐ ܕܡܢܫܩܝܢ ܗܘܘ‬ ‫̈‬ ‫ܫܘܚܢܘܗܝ‪..‬‬ ‫ܥܠ ܙܒܢܐ ܕܝܢ ܕܥܬܝܕ‪ .‬ܐܡܪܝܢ ܕܐܡܪܗ܆ ̇‬ ‫ܒܗܝ ܕܠܐ ܥܕܟܝܠ ܡܩܒܠ ܠܗܘܢ ܠܥܬܝ�ܐ‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܢܐ ܡܣܝܒ�ܢܐ ܒܘܣܡܐ ܕܠܥܠܡ‪ .‬ܐܠܐ ܥܬܝܕܝܢ‬ ‫ܫܘܢܩܐ ܕܠܥܠܡ‪ .‬ܘܐܦܠܐ‬ ‫ܚ�ܡܐ‬ ‫ܡܕܝܢ ܗܢܐ ܡܬܠܐ‪ .‬ܡܢܗ ܗܘܐ ܒܣܘܥܪܢܐ‪ .‬ܘܡܢܗ ܠܐ‬ ‫ܕܢܩܒܠܘܢ ܒܬܪ ܩܝܡܬܐ‪.‬‬ ‫ܥܕܟܝܠ ܥܬܝܕ ܕܝܢ ܕܢܗܘܐ‪.‬‬ ‫)‪» (16:19–20a‬ܓܒܪܐ ܕܝܢ ܚܕ ܥܬܝܪܐ ܐܝܬ ܗܘܐ ܘܠܒܫ ܗܘܐ ܒܘܨܐ ܘܐܪܓܘܢܐ‪.‬‬ ‫ܘܟܠܝܘܡ ܡܬܒܣܡ ܗܘܐ ܓܐܝܐܝܬ‪ .‬ܘܡܣܟܢܐ ܐܢܫ ܐܝܬ ܗܘܐ ܕܫܡܗ ܠܥܙܪ« ̄ܗ‪ :‬ܠܐ‬ ‫ܐܬܕܟܪ ܠܫܡܗ ̇‬ ‫ܕܗܘ ܥܬܝܪܐ‪ .‬ܡܛܠ ܕܠܐ ܫܘܐ ܗܘܐ ܕܢܕܟܪܗ ܠܫܡܗ܆ ܡܛܠ ܚܪܡܘܬܗ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫ܫܡܗܝܗܘܢ ̈‬ ‫̈‬ ‫ܒܣܦܘܬܝ‪ «.‬ܕܡܣܟܢܐ ܐܬܕܟܪ ܠܫܡܗ܆‬ ‫ܘܒܝܫܘܬܗ‪ .‬ܐܝܟ ̇ܗܝ »ܕܠܐ ܐܬܕܟܪ‬ ‫̇‬ ‫̇‬ ‫ܡܛܠ ܡܚܡܣܢܢܘܬܗ ܕܒܝܕ ܡܣܟܢܘܬܐ܇ ܒܗܝ ܡܢ ܕܐܡܪ‪» .‬ܕܠܒܫ ܗܘܐ ܥܬܝܪܐ‪ .‬ܒܘܨܐ‬ ‫̇‬ ‫ܒܗܝ ܕܝܢ ܕܐܡܪ »ܕܡܬܒܣܡ‬ ‫ܘܐܪܓܘܢܐ‪ «.‬ܥܠ ܚܬܝܪܘܬܗ ܐܘܟܝܬ ܡܫܩܠܘܬܗ ܒܕܩ‪.‬‬ ‫ܗܘܐ ܓܐܝܐܝܬ« ܥܠ ܐܣܘܛܘܬܗ ܐܦ ܠܥܒܘܬܗ ܚܘܝ‪.‬‬ ‫̇‬ ‫)‪» (16:20b‬ܘܪܡܐ ܗܘܐ ܠܘܬ ܬܪܥܗ ̇‬ ‫ܒܗܝ ܕܐܡܪ ܕܪܡܐ ܗܘܐ ܥܠ‬ ‫ܕܗܘ ܥܬܝܪܐ« ̄ܗ‪:‬‬ ‫ܬܪܥܗ܆ ܚܘܝ ܕܐܦܠܐ ܚܕ ܡܦܩ ܒܪܘܚܐ ܐܝܬ ܠܗ ܠܘܬ ܐܠܗܐ܇ ܕܢܐܡܪ ܠܗ ܕܠܐ ܚܙܝܬܗ‪.‬‬ ‫ܘܥܠ ̇ܗܝ ܠܐ ܐܬܪܚܡ ܥܠܘܗܝ‪ .‬ܘܚܙܝܗܝ ܕܗܢܐ ܡܣܟܢܐ ܪܡܐ ܗܘܐ ܥܠ ܬܪܥܐ‪̇ .‬‬ ‫ܘܗܘ‬ ‫̈‬ ‫ܐܦܕܢܐ‪.‬‬ ‫ܡܬܗܦܟ ܗܘܐ ܒܓܘ ܕ̈ܪܬܐ ܘܒܓܘ‬ ‫̈‬ ‫̈‬ ‫ܥܣܩܬܐ ܐܝܬ ܗܘܐ ܠܗ‬ ‫ܒܫܘܚܢܐ‪̄ «.‬ܗ‪ :‬ܬ̈ܪܬܝܢ ܗܟܝܠ‬ ‫)‪» (16:20c‬ܘܡܡܚܝ ܗܘܐ‬ ‫ܠܠܥ]ܙܪ[ ܡܣܟܢܐ‪ .‬ܚܕܐ ̇ܡܢ܆ ܡܣܟܢܘܬܐ ܨܪܝܟܬܐ‪ .‬ܐܚܪܬܐ ܕܝܢ ܕܟܘܪܗܢܐ ܥܣܩܐ‬ ‫ܗܢܝܐܘܬܐ ܪܘ̈ܪܒܬܐ ܐܝܬ ̈‬ ‫̇‬ ‫̈‬ ‫ܗܘܝ ܠܗ‪ .‬ܥܘܬܪܐ‬ ‫ܘܠܗܘ ܥܬܝܪܐ܆ ܬܪܬܝܢ‬ ‫]‪(fol. 83r) [+‬‬ ‫ܐܡܪ ܐܢܐ ܐܦ ܚܘܠܡܢܐ ܕܦܓܪܐ‪:‬‬ ‫̈‬ ‫̇‬ ‫)‪» (16:21a‬ܘܡܬܝܐܒ ܗܘܐ ܕܢܡܠܐ ܟܪܣܗ ܡܢ ܦܪܬܘܬܐ ܕܢܦܠܝܢ ܗܘܘ ܡܢ ܦܬܘܪܐ ܕܗܘ‬ ‫̈‬ ‫ܦܪܬܘܬܐ ܕܢܬ̈ܪܝܢ ܡܢ ܦܬܘܪܗ ̇‬ ‫ܕܗܘ ܥܬܝܪܐ‪ .‬ܟܕ ܡܫܬܕܝܢ ܗܘܘ ܠܒܪ ܡܢ‬ ‫ܥܬܝܪܐ« ̄ܗ‪:‬‬ ‫ܒܝܬܐ܆ ܡܬܝܐܒ ܗܘܐ ܠܗܘܢ‪ .‬ܘܒܕܓܘܢ ܓܝܪ ܡܬܓܪܓܚ ܗܘܐ܇ ܥܠ ܐܝ ̈ܕܘܗܝ‬ ‫ܘ̈ܪܓܠܘܗܝ܆ ܘܐܙܠ ܗܘܐ ܠܐܝܟܐ ܕܡܫܬܕܝܢ ܗܘܘ܆ ܘܐܟܠ ܗܘܐ ܡܢܗܘܢ ܘܡܣܬܝܒܪ‬ ‫ܗܘܐ‪:‬‬ ‫̈‬ ‫ܫܘܚܢܘܗܝ« ̄ܗ‪ :‬ܠܘ ܓܝܪ ܡܛܠ‬ ‫)‪» (16:21b‬ܐܠܐ ܐܦ ̈ܟܠܒܐ܆ ܐܬܝܢ ܗܘܘ ܘܡܠܚܟܝܢ‬ ‫̈‬ ‫ܕܢܥܝܩܘܢܝܗܝ ܘܢܨܪܦܘܢܝܗܝ ܡܠܚܟܝܢ ܗܘܘ ܠܗܘܢ ܠܫܘܚܢܘܗܝ ܕܡܣܟܢܐ܆ ܐܠܐ ܐܝܟܢܐ‬ ‫ܒܗܝ ̈‬ ‫ܕܢܢܝܚܘܢܝܗܝ‪̇ .‬‬ ‫̈‬ ‫ܫܘܚܢܐ܆ ܡܠܚܟܝܢ ܠܗܘܢ‪ .‬ܘܡܬܚܠܡܝܢ‪.‬‬ ‫ܕܟܠܒܐ ܐܡܬܝ ܕܗܘܝܢ ܠܗܘܢ‬ ‫ܘܚܙܝ ܕܐܬܚܙܝܘ ܗܠܝܢ ̈ܟܠܒܐ ܕܐܝܬܝܗܘܢ ܠܐ ̈ܡܠܝܠܐ܆ ܕܡܪܚܡܢܝܢ ܘܚܝܘܣܬܢܝܢ܆ ܝܬܝܪ ܡܢ‬ ‫̇ܗܘ ܥܬܝܪܐ ܚܪܡܐ ܕܐܝܬܘܗܝ ܗܘܐ ܡܠܝܠܐ‪ .‬ܘܫܦܝܪ ܣܡ ܠܘܩܒܠ‪ .‬ܠܒܘܫܐ ܕܥܬܝܪܐ܇‬ ‫ܠܚܟܐ ̈‬ ‫ܕܟܠܒܐ ܕܠܡܫܟܗ ܕܠܥܙܪ ܕܡܡܚܝ ܗܘܐ‬ ‫)‪» (16:22a‬ܗܘܐ ܕܝܢ ܘܡܝܬ ̇ܗܘ ܡܣܟܢܐ ܘܐܘܒܠܘܗܝ ̈ܡܠܐܟܐ ܠܥܘܒܗ ܕܐܒܪܗܡ« ̄ܗ‪:‬‬ ‫̇‬ ‫ܒܗܝ ̇ܡܢ ܕܐܡܪ‪ .‬ܕܐܘܒܠܘܗܝ ̈ܡܠܐܟܐ܆ ܬܪܬܝܢ ܚܘܝ‪ .‬ܚܕܐ ̇ܡܢ܆ ܕܡܢ ܒܬܪ ܕܡܬܦܪܫܐ‬ ‫̇‬ ‫ܢܦܫܐ ܡܢ ܦܓܪܐ‪ .‬ܚܝܐ ܘܢܛܝܪܐ ܘܡܩܝܡܐ ܩܘܝܡܐ ܕܝܠܢܝܐ ܕܝܠܗ܆ ܘܠܐ ܐܒܕܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܙܕܝܩܐ‬ ‫ܕܢܦܫܬܐ‬ ‫ܛܥܝܐ‪ .‬ܐܚܪܬܐ ܕܝܢ ܡܚܘܝܐ‪.‬‬ ‫ܝܘܠܦܢܐ‬ ‫ܘܡܫܬܪܝܐ ܐܝܟ ܕܐܡܪܝܢ‬ ‫̈‬ ‫ܘܢܦܫܬܐ‬ ‫ܐܡܬܝ ܕܡܫܢܝܢ ܡܢ ܦܓ�ܐ‪̈ .‬ܡܠܐܟܐ ܡܬܠܘܝܢ ܠܗܝܢ܆ ܠܐܝܟܐ ܕܦܩܕ ܡܪܝܐ‪.‬‬ ‫̈‬ ‫ܫܐܕܐ ܡܠܘܝܢ ܠܗܝܢ‪ .‬ܘܥܡܗܘܢ ̈‬ ‫ܗܘܝܢ‪ .‬ܥܕܡܐ ܠܝܘܡܐ ܕܩܝܡܬܐ‪ .‬ܕܐܝܟܐ‬ ‫ܕܝܢ ܕ̈ܪܫܝܥܐ‬ ‫ܕܝܢ ̈‬ ‫̇‬ ‫̈‬ ‫ܗܘܝܢ ܗܠܝܢ ܢܦܫܬܐ ܥܕܡܐ ܠܢܘܚܡܐ܆ ܐܡܪܢܢ ܒܡܐܡܪܐ ܗܘ ܕܥܒܕܢܢ ܥܠ ܢܦܫܐ‪..‬‬ ‫̈‬ ‫ܕܢܦܫܬܐ‬ ‫ܥܘܒܗ ܕܝܢ ܕܐܒܪܗܡ‪ .‬ܠܫܘܬܦܘܬܐ ܘܒܘܣܡܐ ܕܥܡܗ ̇ܩܪܐ‪ .‬ܒܝܕ ܗܕܐ ܚܘܝ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܢܣܝܘܢܐ ܘܡܣܝܒ�ܢ܆ ܐܡܬܝ ܕܡܫܬ̈ܪܝܢ ܠܘܬ ܗܢܝܢ ܡܚܕܝܢܝܬܐ‬ ‫ܕܣܒܠܢ‬ ‫ܕܙܕܝܩܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܥܝܩܢܝܬܐ‪ .‬ܘܐܦܢ ܓܝܪ ܠܒܘܣܡܐ ܒܗ ܒܣܘܥܪܢܐ ܠܐ‬ ‫ܡܫܬܢܝܢ ܡܢ‬ ‫ܡܬܬܘܒܠܢ‪ .‬ܟܕ‬ ‫̈‬ ‫̈‬ ‫ܡܩܒܠܢ܆ ܐܠܐ ܡ�ܓܫܢ ܒܛܒܬܐ ܕܢܛܝ�ܢ ܠܗܝܢ ܟܝܬ ܘܚܕܝܢ‪.‬‬ ‫)‪» (16:22b‬ܐܦ ̇ܗܘ ܕܝܢ ܥܬܝܪܐ ܡܝܬ ܘܐܬܩܒܪ« ̄ܗ‪ :‬ܒܝܕ ܗܕܐ ܪܡܙ ܕܐܫܬܢܝ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܡܥܝܩܢܝܬܐ ̇‬ ‫̈‬ ‫̈‬ ‫ܕܒܝܫܐ ܐܡܬܝ ܕܦ�ܝܫܢ ܡܢ ܦܓ�ܐ‪.‬‬ ‫ܕܢܦܫܬܐ‬ ‫ܒܗܝ‬ ‫ܡܚܕܝܢܝܬܐ ܠܘܬ‬ ‫ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܘܐܦܢ ܠܐ ܡܩܒܠܢ ܠܗ ܠܫܘܢܩܐ ܒܗ ܒܣܘܥܪܢܐ‪ .‬ܐܠܐ ܡ�ܓܫܢ ܒܗ ܘܡܬܬܥܝܩܢ‪.‬‬

‫‪435‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (16:23a‬ܘܟܕ ܡܫܬܢܩ ܒܫܝܘܠ« ̄ܗ‪ :‬ܗܕܐ ܠܐ ܥܕܟܝܠ ܗܘܬ‪ .‬ܐܠܐ ܥܬܝܕܐ ܕܬܗܘܐ‪:‬‬ ‫̈‬ ‫̇‬ ‫ܒܗܝ‬ ‫ܥܝܢܘܗܝ ‪ 289‬ܡܢ ܪܘܚܩܐ ܚܙܐ ܠܐܒܪܗܡ ܘܠܥܙܪ ܒܥܘܒܗ« ̄ܗ‪:‬‬ ‫)‪» (16:23b‬ܐܪܝܡ‬ ‫ܙܕܝܩܐ ܥܡ ̈‬ ‫ܕܐܡܪ ܪܘܚܩܐ‪ .‬ܚܘܝ ܕܠܐ ܡܬܚܠܛܝܢ ̈‬ ‫ܥܘܠܐ ܬܡܢ܆ ܐܠܐ ܕܦܪܝܫܝܢ ܘܪܚܝܩܝܢ ܡܢ‬ ‫̈‬ ‫ܚܕܕܐ‪.‬‬ ‫)‪» (16:24a‬ܘܩܪܐ ܒܩܠܐ ܪܡܐ ܘܐܡܪ« ̄ܗ‪ :‬ܒܩܠܐ ܪܡܐ ܠܩܫܝܘܬܐ ܘܥܙܝܙܘܬܐ‬ ‫̈‬ ‫ܠܒܝܫܐ ܬܡܢ ܡܘܕܥ ܐܟܙܢܐ ܕܐܝܠܝܢ ܕܡܫܬܢܩܝܢ ܗܪܟܐ ܩܫܝܐܝܬ ܩܥܝܢ‬ ‫ܕܫܘܢܩܐ ܕܢܩܦ‬ ‫ܘܡܝܠܠܝܢ‪:‬‬ ‫̈‬ ‫ܡܣܟܢܐ‪.‬‬ ‫)‪» (16:24b‬ܐܒܝ ܐܒܪܗܡ ܐܬܪܚܡ ܥܠܝ« ̄ܗ‪ :‬ܚܙܝ ܕܠܐ ܒܗܬ ܥܬܝܪܐ ܣܢܐ‬ ‫̈‬ ‫ܡܣܟܢܐ ]ܐܒܘܗܝ[ ܙܕܩ ܗܘܐ ܠܗ‪ .‬ܕܢܒܗܬ‪ .‬ܘܢܬܚܡܨ ܡܢ‬ ‫ܕܢܩܪܝܘܗܝ ܠܐܒܪܗܡ ܪܚܡ‬ ‫̈‬ ‫ܗܕܐ‪ .‬ܐܒܐ ܓܝܪ܆ ܒܬ̈ܪܝܢ ܙܢܝܐ ܡܬܐܡܪ‪ .‬ܚܕܐ ܓܕܫܢܝܐ ܘܟܝܢܝܐ‪ .‬ܘܐܦ ܬܪܝܢܐܝܬ‬ ‫ܡܬܐܡܪ‪ .‬ܪܚܝܩܐ ܘܩܪܝܒܐ‪ .‬ܪܚܝܩܐ ̇ܡܢ‪ (fol. 83v) :‬ܐܝܟ ܝܗܘܕܐ ܒܪ ܝܥܩܘܒ ܕܐܝܬܘܗܝ‬ ‫ܐܒܘܗܝ ܕܕܘܝܕ‪ .‬ܩܪܝܒܐ ܕܝܢ܆ ܐܝܟ ܐܝܫܝ ‪ 290‬ܕܐܝܬܘܗܝ ܐܒܘܗܝ ܕܕܘܝܕ‪ .‬ܓܕܫܢܝܐ ܕܝܢ ܐܦ‬ ‫ܗܘ ܬܪܝܢܐܝܬ ܡܬܐܡܪ ܐܘ ܡܢ ܕܘܒ�ܐ ܐܘ ܡܢ ̈‬ ‫ܝܘܠܦܢܐ‪̇ .‬ܗܘ ܕܡܠܦ ܕܘܒ�ܐ ܠܐܢܫ‬ ‫ܼ‬ ‫̈‬ ‫ܘܗܘ ܕܡܠܦ ̈‬ ‫ܡܬܐܡܪ ܐܒܘܗܝ‪ .‬ܗܟܢܐ ̇‬ ‫ܝܘܠܦܢܐ‪ .‬ܐܦ ܓܝܪ ܡܪܝܐ ܐܡܪ ܠܘܬ ܝܗܘܕܝܐ‬ ‫ܒܢܘܗܝ ܕܐܒܪܗܡ ܐܝܬܝܟܘܢ܆ ܐܠܐ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܣܛܢܐ‪̇ .‬‬ ‫ܕܗܘ ܡܥܒܕ ܗܘܐ ܒܗܘܢ‬ ‫ܕܠܘ‬ ‫ܒܗܝ ܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܘܠܦܢܐ ܒܝܫܐ ܘܕܘܒ�ܐ ܥܕܝܠܐ‪.‬‬ ‫ܩܪܝܗܝ ܗܟܝܠ ܗܢܐ ܥܬܝܪܐ ܠܐܒܪܗܡ ܐܒܘܗܝ܆ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ ܐܒܘܗܝ ܪܚܝܩܐ‪ .‬ܐܝܟ‬ ‫̈‬ ‫̇‬ ‫ܘܒܗܘܦܟܐ‪ .‬ܠܘ ܐܒܘܗܝ ܐܝܬܘܗܝ ܗܘܐ܆ ܒܗܝ ܕܐܒܪܗܡ‬ ‫ܕܡܢ ܟܝܢܐ‪ .‬ܟܕ ܒܕܘܒ�ܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܣܟܢܐ ܘܡܩܒܠ ܐܟܣܢܝܐ‪ .‬ܗܢܐ ܕܝܢ ܣܢܐ ܡܣܟܢܐ ܐܦ‬ ‫ܐܝܬܘܗܝ ܗܘܐ ̇ܡܢ܆ ܪܚܡ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܡܢ ܗܝ ܕܩܪܝܗܝ ܠܐܒܪܗܡ ܐܒܝ‪ .‬ܝܕܝܥܐ ܕܡܢ‬ ‫ܐܟܣܢܝܐ‪.‬‬ ‫ܛܪܕ‬ ‫ܓܢܣܐ ܕܝܣ�ܠܝܐ ܐܝܬܘܗܝ ܗܘܐ ܗܢܐ ܥܬܝܪܐ‪:‬‬ ‫̈‬ ‫ܒܡܝܐ‪ .‬ܘܢܪܛܒ ܠܝ ܠܫܢܝ‪ .‬ܕܗܐ ܡܫܬܢܩ‬ ‫)‪» (16:24c‬ܘܫܕܪ ܠܥܙܪ ܕܢܨܒܘܥ ܠܪܝܫ ܨܒܥܗ‬ ‫ܐܢܐ ܒܫܠܗܒܝܬܐ ܗܕܐ‪̄ «.‬ܗ‪ :‬ܠܣܓܝܐܘܬ ̈‬ ‫̈‬ ‫̈‬ ‫ܫܘܠܗܒܐ ܕܡܢ ܬܫܢܝܩܐ ܩܫܝܐ‪ .‬ܡܫܘܕܥ‬ ‫̇‬ ‫ܒܗܝ ܕܢܪܛܒ ܠܝ ܠܫܢܝ‪.‬‬ ‫)‪» (16:25a‬ܐܡܪ ܠܗ ܐܒܪܗܡ ܒܪܝ« ̄ܗ‪ :‬ܡܛܠ ܬܪܬܝܢ ܩܪܝܗܝ ܒܪܝ‪ .‬ܐܘ ܐܝܟ ܕܡܢ‬ ‫ܙܕܝܩܐ ܠܘܬ ̈‬ ‫ܟܝܢܐ܆ ܐܘ ܟܕ ܡܚܘܐ ܕܐܚܝܢܘܬܐ ܘܒܝܬܝܘܬܐ ܕܩܢܝܢ ̈‬ ‫ܥܘܠܐ܆ ܠܐ ܡܘܬܪܐ‬ ‫ܠܗܘܢ ܬܡܢ ܡܕܡ‪ .‬ܟܕ ܡܢ ܙܕܝܩܘܬܐ ܪܚܝܩܝܢ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܒܚܝܝܟ‪ .‬ܘܠܥܙܪ ̈‬ ‫ܛܒܬܟ ̈‬ ‫ܛܒܬܟ ̇ܩܪܐ܆‬ ‫ܒܝܫܬܗ« ̄ܗ‪:‬‬ ‫)‪» (16:25b‬ܐܬܕܟܪ ܕܩܒܠܬ‬ ‫ܠܒܘܣܡܐ ܕܡܬܒܣܡ ܗܘܐ ̇ܗܘ ܥܬܝܪܐ‪ .‬ܘܠܒܘܨܐ ܘܐܪܓܘܢܐ ܕܠܒܫ ܗܘܐ‪ .‬ܐܦ‬ ‫̈‬ ‫ܘܠܫܘܚܢܐ ܕܣܝܒܪ ܠܥܙܪ‪ .‬ܒܝܫܬܐ ܕܝܢ܆ ܒܬ̈ܪܝܢ ̈‬ ‫̈‬ ‫ܙܢܝܐ‬ ‫ܒܝܫܬܐ ܕܝܢ ܩܪܐ܆ ܠܡܣܟܢܘܬܐ‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܚܕ ܡܢ ܚܛܝܬܐ ܘܥܘܠܐ‪ .‬ܘܪܘܫܥܐ‪ .‬ܗܕܐ ܕܒܫܪܪܐ ܗܝ ܒܝܫܬܐ‪ .‬ܐܚܪܢܐ ܕܝܢ܆‬ ‫ܟܘܪܗܢܐ ܘܟܐܒܐ ܘܡܣܟܢܘܬܐ ܕܡܣܡ ܒ�ܝܫܐ ܕܡܢ ܐܠܗܐ ܡܬܬܝܬܐ‪ .‬ܗܕܐ ܗܟܝܠ‬ ‫̈‬ ‫̇‬ ‫ܒܢܝܢܫܐ‪ .‬ܘܐܝܟ ܡܣܒܪܢܘܬܐ‬ ‫ܐܝܬܝܗ܇ ܐܠܐ ܡܣܬܒܪܘ ܡܣܬܒܪܐ ܡܢ‬ ‫ܠܘ ܒܝܫܬܐ‬ ‫ܒܗܝ ܕܝܢ ܕܐܡܪ ܐܬܕܟܪ‪ .‬ܚܘܝ ܕܝܢ ܥܬܗ ܘܥܘܗܕܢܗ̇‬ ‫̇‬ ‫̇‬ ‫ܗܕܐ‪̇ .‬ܩܪܐ ܠܗ ܟܬܒܐ ܒܝܫܬܐ‪.‬‬ ‫ܕܢܦܫܐ‪ .‬ܢܛܝܪܝܢ ܡܢ ܒܬܪ ܕܡܬܦܪܫܐ ܡܢ ܦܓܪܐ‪.‬‬ ‫‪̈ was not quoted from the Peshitta.‬‬ ‫ܥܝܢܘܗܝ ‪Due to scribal error, the word‬‬ ‫‪.‬ܐܝܫܝ ‪ instead of‬ܐܢܫ ‪Due to scribal error, it is written‬‬

‫‪289‬‬ ‫‪290‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪436‬‬

‫)‪» (16:25c‬ܘܗܫܐ ܗܐ ܡܬܬܢܝܚ ܗܪܟܐ ܘܐܢܬ ܡܫܬܢܩ« ̄ܗ‪ :‬ܡܬܬܢܝܚ ܗܪܟܐ‪ .‬ܡܛܠ‬ ‫ܕܐܫܬܢܩ ܬܡܢ܆ ܘܐܢܬ ܬܘܒ ܡܫܬܢܩ ܐܢܬ ܗܪܟܐ܆ ܡܛܠ ܕܐܬܬܢܝܚܬ ܬܡܢ‪ .‬ܗܐ‬ ‫ܟܐܢܘܬܐ ܓܠܝܬܐ ܘܫܪܝܪܬܐ܆ ܕܠܦܘܬ ܕܘܒ�ܐ ܘܦܘܠܚܢܐ ܕܬܢܢ܆ ܦܪܥܐ ܘܝܗܒܐ ܬܡܢ‪.‬‬ ‫)‪» (16:26a‬ܘܥܡ ܗܠܝܢ ܟܠܗܝܢ‪ .‬ܗܘܬܐ ܪܒܬܐ ܣܝܡܐ ܒܝܢܝܢ ܘܠܟܘܢ« ̄ܗ‪ :‬ܗܘܬܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܦܚܬܐ ܪܒܐ ܘܥܘܡܩܐ ܠܐ ܡܬܥܒܪܢܐ‪ .‬ܗܘܬܐ ܗܟܝܠ ܩܪܐ‪ .‬ܐܘ ܠܒܪܬ ܩܠܗ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܕܡܪܝܐ ܕܦܪܫܐ ܠܙܕܝܩܐ ܡܢ ܥܘܠܐ‪ .‬ܐܘ ܠܗܢܐ ܪܩܝܥܐ ܕܡܬܚܙܐ ܠܥܠ ܡܢܢ‪ .‬ܒܗܝ‬ ‫̈‬ ‫̈‬ ‫ܘܥܘܠܐ ܦܝܫܝܢ ܠܬܚܬ ܡܢܗ ܘܡܫܬܢܩܝܢ‬ ‫ܕܙܕܝܩܐ ܣܠܩܝܢ ܠܥܠ ܡܢܗ‪ .‬ܘܡܬܒܣܡܝܢ‪.‬‬ ‫ܘܡܫܬܟܚܝܢ ܒܥܘܡܩܐ ܪܒܐ ܕܡܢܗ‪.‬‬

‫)‪» (16:26b‬ܘܐܝܠܝܢ ܕܨܒܝܢ ܕܡܟܐ ܢܥܒܪܘܢ ܠܘܬܟܘܢ܆ ܠܐ ܢܫܟܚܘܢ ܘܐܦܠܐ ܕܡܢ ܬܡܢ‬ ‫ܘܕܥܘܠܐ ܡܢ ̈‬ ‫̈‬ ‫ܢܥܒܪܘܢ ܠܘܬܢ‪̄ «.‬ܗ‪ :‬ܡܢ ܒܬܪ ܕܡܬܦܪܫܝܢ ̈‬ ‫̈‬ ‫ܚܕܕܐ‪ .‬ܠܐ ܬܘܒ‬ ‫ܕܙܕܝܩܐ‬ ‫ܓܒܐ‬ ‫ܡܬܚܠܛܝܢ ܥܡ ̈‬ ‫ܚܕܕܐ ܣܟ‪] .‬ܟܕ[ ܗܠܝܢ ܐܘܕܥ܆ ܕܠܝܬ ܫܘܠܡܐ ܠܫܘܢܩܐ ܕܬܡܢ‪:‬‬ ‫)‪» (16:27‬ܐܡܪ ܠܗ ܡܕܝܢ ܒܥܐ ܐܢܐ ܡܢܟ ܐܒܝ܆ ܕܬܫܕܪܝܘܗܝ ܠܒܝܬ ܐܒܝ« ̄ܗ‪ :‬ܚܙܝ‬ ‫̈‬ ‫ܕܐܚܘܗܝ‪.‬‬ ‫ܕܗܪܟܐ‪ .‬ܒܗܢܐ ܥܠܡܐ‪ .‬ܠܐ ܝܨܦ ]ܕܩܢܘܡܗ[ )‪ (fol. 84r‬ܘܬܡܢ ܒܥܐ ܕܢܐܨܦ‬ ‫̈‬ ‫ܐܚܝܢ ܐܝܬ ܠܝ‪ .‬ܢܐܙܠ ܢܣܗܕ ܐܢܘܢ ܕܠܐ ܐܦ ܗܢܘܢ ܢܐܬܘܢ‬ ‫)‪» (16:28‬ܚܡܫܐ ܓܝܪ‬ ‫ܠܕܘܟܬܐ ܗܕܐ ܕܬܫܢܝܩܐ« ܗܢܘ ܒܝܕ ܗܠܝܢ ܡܘܕܥ܆ ܕܚ�ܡܐ ܘܠܐ ܡ�ܚܡܢܐ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܥܬܝ�ܐ ܘܚ�ܡܐ ܘܠܐ ܡ�ܚܡܢܐ ܩܪܐ‬ ‫ܐܚܘܗܝ‪ .‬ܐܘ ܠܟܠܗܘܢ‬ ‫ܗܘܘ ܐܦ‬ ‫̈‬ ‫ܐܚܘܗܝ ܐܘ ܠܟܠܗܘܢ ܥܬܝ�ܐ ܚ�ܡܐ‪.‬‬ ‫̈‬ ‫ܡܣܟܢܐ‪ .‬ܘܫܐܠ‬ ‫)‪» (16:29a‬ܐܡܪ ܠܗ ܐܒܪܗܡ« ̄ܗ‪ :‬ܚܙܝ ܕܐܒܪܗܡ ܕܪܚܡ ܗܪܟܐ ܥܠ‬ ‫̈‬ ‫ܣܕܘܡܝܐ܆ ܬܡܢ ܠܐ ܪܚܡ ܥܠ ̇ܗܘ ܕܠܐ ܪܚܡ ܗܪܟܐ ܥܠ‬ ‫̈ܪܚܡܐ ܡܢ ܐܠܗܐ ܥܠ‬ ‫̈‬ ‫ܡܣܟܢܐ‪.‬‬ ‫̈‬ ‫ܘܢܒܝܐ ܢܫܡܥܘܢ ܐܢܘܢ« ̄ܗ‪ :‬ܡܘܫܐ ܗܪܟܐ܆ ܠܘ‬ ‫)‪» (16:29b‬ܐܝܬ ܠܗܘܢ ܡܘܫܐ‬ ‫ܠܩܢܘܡܗ ܕܡܘܫܐ ܩܪܐ‪ .‬ܒܙܒܢܐ ܓܝܪ ܕܐܡܪܗ ܡܫܝܚܐ ܠܡܬܠܐ ܗܢܐ܆ ܡܘܫܐ ܥܢܝܕ‬ ‫ܗܘܐ‪ .‬ܐܠܐ ܠܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ ܡܫܡܗ ܗܪܟܐ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ‪.‬‬ ‫»ܕܟܠ ܐܡܬܝ ܕܡܘܫܐ ܡܬܩܪܐ܆ ̇ܗܝ ܬܚܦܝܬܐ ܪܡܝܐ ܥܠ ̈‬ ‫̈‬ ‫ܘܢܒܝܐ‪.‬‬ ‫ܠܒܘܬܗܘܢ‪ «.‬ܗܟܘܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܢܒܝܐ ̇ܩܪܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܐܝܬ ܠܗܘܢ ܬܡܢ ܦܘܩܕܢܐ ܕܢܡܘܣܐ ܘܕܢܒܝܐ‬ ‫ܠܟܬܒܝܗܘܢ‬ ‫̈‬ ‫ܩܪܐ ܕܗܢܘܢ ܡܙܗܪܝܢ ܠܗܘܢ ܘܡܣܗܕܝܢ ܒܗܘܢ܆ ܕܢܗܘܘܢ ܡ�ܚܡܢܐ ܘܢܬܪܣܘܢ ܡܣܟܢܐ‪.‬‬ ‫̈‬ ‫ܒܕܘܟܝܬܐ‬ ‫ܐܝܟܢܐ ܕܠܐ ܢܐܬܘܢ ܠܬܫܢܝܩܐ ܗܢܐ‪ .‬ܐܢ ܐܪܐ ܘܫܡܥܝܢ ܘܡܩܒܠܝܢ ܘܥܒܕܝܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܐܟܣܢܝܐ‪.‬‬ ‫ܡܣܟܢܐ‬ ‫ܘܢܒܝܐ‪ .‬ܡܛܠ ܪܚܡܬ‬ ‫ܣܓܝܐܬܐ ܐܠܦ ܢܡܘܣܐ‬ ‫ܓܝܪ‬ ‫̄‬ ‫»ܗܘ ܕܝܢ ܐܡܪ ܠܗ« ܗ‪ :‬ܡܢ ܩܫܝܘܬ ܬܫܢܝܩܐ ܕܪܡܐ ܒܗ܆ ܠܐ ܡܬܛܦܝܣ‬ ‫)‪(16:30a‬‬ ‫ܼ‬ ‫ܒܡܠܬܐ ܕܝܠܗ ܕܐܒܪܗܡ‪ .‬ܘܫܠܐ‪.‬‬ ‫)‪» (16:30b‬ܠܐ ܐܒܝ ܐܒܪܗܡ ܐܠܐ ܐܢ ܐܢܫ ܡܢ ̈‬ ‫ܡܝܬܐ ܢܐܙܠ ܠܘܬܗܘܢ܆ ܬܝܒܝܢ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܠܡܝܬܐ‪ .‬ܠܠܥܙܪ ܐܡܪ ܐܢܐ‪ .‬ܘܠܒܪ ܐܪܡܠܬܐ‬ ‫ܗܐ ܓܝܪ ܝܕܥܝܢ ܫܪܝܪܐܝܬ ܕܐܩܝܡ ܡܪܝܐ‬ ‫̇‬ ‫ܘܠܒܪܬ ܝܘܐܪܝܫ‪ .‬ܘܚܙܘ ܐܢܘܢ ܘܐܦ ܡܠܠܘ ܥܡܗܘܢ܆ ܘܠܐ ܬܒܘ ܘܗܝܡܢܘ ܒܗܘ ܕܐܩܝܡ‬ ‫ܐܢܘܢ‪ .‬ܗܟܢܐ ܘܐܢ ܐܢܫ ܡܢ ̈ܡܝܬܐ ܩܐܡ‪ .‬ܡܣܗܕ ܠܚ�ܡܐ ܕܢܗܘܘܢ ܡ�ܚܡܢܐ‪ .‬ܠܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܕܢܒܝܐ‬ ‫ܕܢܡܘܣܐ‬ ‫ܘܠܦܘܩܕܢܐ‬ ‫ܗܘܝܢ‪ .‬ܐܢ ܡܢ ܨܒܝܢܗܘܢ ܘܚܐܪܘܬܗܘܢ ܠܐ ܗܘܝܢ‪.‬‬ ‫̈‬ ‫ܐܒܗܬܐ ܕܐܡܪ‪ .‬ܗܟܢܐ‪:‬‬ ‫ܘܕܡܫܝܚܐ ܠܐ ܫܡܥܝܢ‪ .‬ܘܣܗܕ ܠܗܕܐ܆ ܼܗܘ ܐܒܪܗܡ ܪܝܫ‬ ‫̈‬ ‫ܘܠܢܒܝܐ ܠܐ ܫܡܥܝܢ܆ ܐܦܠܐ ܐܢ ܐܢܫ ܡܢ‬ ‫)‪» (16:31‬ܐܡܪ ܠܗ ܐܒܪܗܡ ܐܢ ܠܡܘܫܐ‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܐܠܦ ܡܫܝܚܐ ܒܝܕ ܡܬܠܐ ܗܢܐ ܕܪܟܒ‪.‬‬ ‫ܡܝܬܐ ܢܩܘܡ ܡܗܝܡܢܝܢ ܠܗ« ̄ܗ‪:‬‬ ‫̈‬ ‫̇‬ ‫ܚܕܐ ܡܢ܆ ܕܠܐ ܢܗܘܐ ܚ�ܡܐ ܐܠܐ ܢܪܚܡ ܥܠ ܡܣܟܢܐ ܘܐܢܕܝܢ ܘܠܐ‪ .‬ܡܫܬܢܩܝܢ ܬܡܢ‬ ‫̈‬ ‫̈‬ ‫ܘܢܣܝܘܢܐ ܥܡ ܩܘܒܠ ܛܝܒܘܬܐ܆ ܐܝܟܢܐ‬ ‫ܡܣܟܢܐ‬ ‫ܕܠܐ ܫܘܠܡ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ܕܢܣܝܒܪ‬

‫‪437‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕܢܫܬܘܐ ܠܒܘܣܡܐ ܕܠܐ ܫܠܡ‪ .‬ܕܬܠܬ ܕܝܢ܆ ̈‬ ‫̈‬ ‫ܕܡܠܐܟܐ ̈‬ ‫ܢܦܫܬܐ‬ ‫ܘܫܐܕܐ ܡܬܘܥܕܝܢ ܠܘܬ‬ ‫̈‬ ‫̈‬ ‫ܐܡܬܝ ܕܡܢ ܦܓ�ܐ ܡܫܬ̈ܪܝܢ‪ .‬ܘܐܢ ̈‬ ‫ܙܕܝܩܐ ܐܝܬܝܗܝܢ܆ ܥܡ ܡܠܐܟܐ ܐܙܠܢ‪ .‬ܐܢܕܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܠܡܢ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܕܡ�ܓܫܢ ܢܦܫܬܐ ܡܢ ܒܬܪ ܕܢܦܩܢ ܡܢ‬ ‫̈ܪܫܝܥܐ‪ .‬ܥܡ ̈ܫܐܕܐ‬ ‫ܦܓܪܐ‪ .‬ܘܢܛܝܪܐ ܝܕܥܬܗܝܢ ܟܝܬ ܘܥܘܗܕܢܗܝܢ ܘܡܬܕܟ�ܢ ܐܝܠܝܢ ܕܣܥ�ܝ ]ܗܪܟܐ[‪ .‬ܕܚܡܫ‬ ‫̈‬ ‫ܒܝܫܬܐ‪ .‬ܡܛܠ ̈‬ ‫̈‬ ‫ܒܝܫܬܐ ܕ]ܣܥܪܘ[ ܗܪܟܐ‪ .‬ܟܕ ܠܐ‬ ‫ܥܒܕܝ‬ ‫ܕܝܢ ܬܘܒ܆ ܕܡܬܬܘܝܢ ܬܡܢ‬ ‫ܡܘܬܪܐ ܠܗܘܢ ܡܬܬܘܝܢܘܬܗܘܢ ܡܕܡ‪ .‬ܕܫܬ ܬܘܒ‪ .‬ܡܢ ܒܬܪ )‪ (fol. 84v‬ܕܡܬܦܪܫܝܢ‬ ‫ܙܕܝܩܐ ܡܢ ̈‬ ‫ܥܘܠܐ ܒܝܕ ܡܠܬܐ ܕܡܪܝܐ‪̇ .‬‬ ‫̈‬ ‫ܘܗܢܘܢ ̇ܡܢ ܠܡܠܟܘܬܐ ܡܫܬܕܪܝܢ ܗܠܝܢ ܕܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܓܗܢܐ‪ .‬ܠܐ ܣܟ ܡܬܚܠܛܝܢ ܥܡ ܚܕܕܐ‪ .‬ܒܝܕ ܗܘܬܐ ܕܣܝܡܐ ܒܝܢܬ ܓܒܐ‪ .‬ܐܠܐ‬ ‫̇‬ ‫ܕܗܢܘܢ ܕܡܬܒܣܡܝܢ‪ .‬ܠܐ ܦܝܘܫܐܝܬ‪ .‬ܘܗܠܝܢ ܕܠܐ ܫܘܠܡ ܡܫܬܢܩܝܢ‪ .‬ܕܫܒܥ ܕܝܢ܆ ܕܥܡ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܠܝܢ ܦܓܪܐ ܕܥܒܕܝ ܢܦܫܬܐ ܛܒܬܐ ܘܒܝܫܬܐ ܗܪܟܐ‪ .‬ܥܡܗܘܢ ܟܕ ܥܡܗܘܢ‬ ‫ܡܬܒܣܡܝܢ ܐܘ ܡܫܬܢܩܝܢ ܬܡܢ‪ .‬ܘܐܦܢ ܓܝܪ ܡܬܩܛܢܝܢ ܦܓ�ܐ ܟܕ ܩܝܡܝܢ ܒܩܝܡܬܐ‬ ‫̈‬ ‫ܢܦܫܢܝܐ‪ .‬ܐܝܟܢܐ ܕܐܡܪ ܦܘܠܘܣ ܐܠܐ ܒܟܝܢܐ ܗܢܘܢ ܟܕ ܗܢܘܢ‬ ‫ܘܗܘܝܢ ̈ܪܘܚܢܝܐ ܚܠܦ‬ ‫ܐܝܬܝܗܘܢ‪ .‬ܡܛܠ ܕܗܕܐ ܗܝ ܟܐܢܘܬܐ‪ .‬ܕܦܓ�ܐ ܗܠܝܢ ܕܥܡܠܘ ܗܪܟܐ‪ .‬ܐܘ ܐܫܬܪܚܘ‬ ‫ܒ�ܓܝܓܬܐ ܫܟܝ�ܬܐ܇ ܗܢܘܢ ܟܕ ܗܢܘܢ ܢܬܒܣܡܘܢ ܬܡܢ ܐܘ ܢܫܬܢܩܘܢ‪ .‬ܘܠܘ ܐܚ�ܢܐ‪.‬‬

‫‪438‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫]ܦܣܘܩܐ ܕܫܒܥܣܪ[‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ ܠܐ ܡܫܟܚܐ ܕܠܐ ܡܟܫܘܠܐ« ܗ‪ :‬ܗܢܐ‬ ‫)‪» (17:1‬ܘܐܡܪ ܗܘܐ ܝܫܘܥ‬ ‫ܘܗܘ »ܕܐܢ ܢܚܛܐ ܐܚܘܟ ܟܐܝ ܒܗ« ̇‬ ‫ܩܦܠܐܘܢ ̇‬ ‫̈‬ ‫ܫܠܝܚܐ ܠܡܪܢ ܐܘܣܦ‬ ‫ܘܗܘ »ܕܐܡܪܘ‬ ‫̇‬ ‫ܠܢ ܗܝܡܢܘܬܐ‪ «.‬ܒܗܘ ܕܡܬܝ ܡܦܫܩܝܢ ܠܢ‪.‬‬ ‫̈‬ ‫)‪» (17:7a‬ܡܢܘ ܡܢܟܘܢ ܕܐܝܬ ܠܗ ܥܒܕܐ ܕܕܒܪ ܦܕܢܐ ܐܘ ܕܪܥܐ ܥܢܐ« ̄ܗ‪ :‬ܡܛܠ‬ ‫̈‬ ‫ܥܕܝܠܬܐ‪.‬‬ ‫ܕܣܓܝܐܢܐܝܬ ܦܩܕ ܠܢ ܕܢܗܘܐ ܡܝܬ̈ܪܐ܆ ܐܬܐ ܗܫܐ ܘܕܚܩ ܡܢܢ܆ ܬܪܬܝܢ‬ ‫ܐܡܪ ܐܢܐ ܕܝܢ‪ .‬ܚܒܢܢܘܬܐ ܘܫܘܒܚܐ ܣܪܝܩܐ‪ .‬ܘܚܒܢܢܘܬܐ ̇ܡܢ܆ ̇‬ ‫̈‬ ‫ܐܢܫܝܢ ܕܟܕ‬ ‫ܒܗܝ ܕܐܝܬ‬ ‫̈‬ ‫̈‬ ‫ܘܦܠܚܐ ܕܙܕܝܩܘܬܐ܆ ܗܘܝܢ ܚܒܢܢܐ܆ ܘܦܝܫܝܢ ܡܢ‬ ‫ܫܡܥܝܢ ܕܙܕܩ ܠܗܘܢ ܕܢܗܘܘܢ ܡܝܬ̈ܪܐ‬ ‫ܦܘܠܚܢܐ ܕܡܝܬܪܘܬܐ‪ .‬ܘܒܕܓܘܢ ܐܡܪ‪ .‬ܕܡܢܘ ܕܝܢ ܡܢܟܘܢ ܕܐܝܬ ܠܗ ܥܒܕܐ ܕܕܒܪ‬ ‫ܕܐܢܫܝܢ ܟܕ ܦܠܚܝܢ ̇‬ ‫ܦܕܢܐ ܘܕܫܪܟܐ‪ .‬ܫܘܒܚܐ ܕܝܢ ܣܪܝܩܐ ̇‬ ‫̈‬ ‫ܠܗ ܠܡܝܬܪܘܬܐ܆ ܡܥܒܕ‬ ‫ܒܗܝ‬ ‫̈‬ ‫ܒܗܘܢ ܐܟܠܩܪܨܐ ܪܚܡܬ ܫܘܒܚܐ ܘܡܢ ܗܪܟܐ ܡܣܒܪܝܢ‪ .‬ܕܠܦܘ̈ܪܥܢܐ ܪܘ̈ܪܒܐ ܘܟܠܝܠܐ‬ ‫̈‬ ‫̈‬ ‫ܥܡܠܝܗܘܢ‪ .‬ܘܥܠ ̇ܗܝ ܐܡܪ‪» .‬ܕܡܐ ܕܥܒܕܝܢ ܐܢܬܘܢ‬ ‫ܬܡܝܗܐ ܫܘܝܢ ܡܢ ܐܠܗܐ ܚܠܦ‬ ‫̈‬ ‫̈‬ ‫ܒܛܝܠܐ‪ «.‬ܡܕܝܢ ܬܪܬܝܢ ܒܥܐ ܕܢܒܛܠ ܡܢܢ ܗܪܟܐ‪.‬‬ ‫ܕܥܒܕܐ ܚܢܢ‬ ‫ܗܠܝܢ ܟܠܗܝܢ܆ ܐܡܪܘ‬ ‫ܚܒܢܢܘܬܐ ̇ܡܢ܆ ̇‬ ‫ܒܗܝ ܕܐܡܪ‪» .‬ܡܢܘ ܡܢܟܘܢ ܕܐܝܬ ܠܗ ܥܒܕܐ‪ «.‬ܠܪܚܡܬ ܫܘܒܚܐ ܕܝܢ܆‬ ‫̇‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܐܡܪ »ܕܥܒܕܐ ܚܢܢ ܒܛܝܠܐ‪ «.‬ܘܐܡܬܝ ܕܡܬܕܚܩܐ ܡܢܢ ܚܒܢܢܘܬܐ܆ ܗܘܝܢܢ‬ ‫̈‬ ‫ܚܦܝܛܐ ܠܘܬ ܦܘܠܚܢܐ ܕܡܝܬܪܘܬܐ ܘܐܢ ܐܢܫ ܐܡܪ ܕܥܣܩܐ ܗܕܐ ܥܠܝܢ܆ ܐܡܪ܇ ܕܣܒܘ‬ ‫ܥܒܕܐ ܕܐܝܬ ܠܟܘܢ ܕܕܒܪܝܢ ̈‬ ‫ܐܝܬܝܗ‪ܼ .‬ܡܢ ̈‬ ‫̇‬ ‫ܦܕܢܐ‪ .‬ܐܘ ܕܪܥܝܢ‬ ‫ܠܟܘܢ ܬܚܘܝܬܐ ]ܕܦܫܝܘܬܐ[‬ ‫̈‬ ‫ܥܢܐ ܘܕܫܪܟܐ‪:‬‬ ‫)‪» (17:7a‬ܡܢܘ ܕܝܢ ܡܢܟܘܢ ܕܐܝܬ ܠܗ ܥܒܕܐ ܕܕܒܪ ܦܕܢܐ ܘܪܥܐ ̈‬ ‫ܥܢܐ« ܘܕܫܪܟܐ ̄ܗ‪:‬‬ ‫ܕܢܐܡܪ ܕܐܟܙܢܐ ܕܥܒܕܐ ܣܝܡ ܥܠܘܗܝ ܩܛܝܪܐ ܕܦܘܠܚܢܐ܆ ܗܟܢܐ ܘܐܦ ܥܠܝܢ ܣܝܡ‬ ‫ܦܘܠܚܢܐ ܕܡܝܬܪܘܬܐ‪.‬‬ ‫)‪» (17:7b‬ܐܢ ܢܐܬܐ ܡܢ ܚܩܠܐ܆ ܐܡܪ ܠܗ ‪ 291‬ܥܒܪ ܐܣܬܡܟ« ̄ܗ‪ :‬ܡܢ ܒܬܪ ܕܕܒܪ‬ ‫ܦܕܢܐ‪ .‬ܐܘ ܕܪܥܐ ̈‬ ‫ܥܢܐ ܟܠܗ ܝܘܡܐ܆ ܟܕ ܐܬܐ ̇‬ ‫ܒܗܝ ܕܪܡܫܐ܆ ܠܐ ܐܡܪ ܠܗ ܡܪܗ‬ ‫ܕܐܣܬܡܟ ܠܟ ܘܐܬܬܢܝܚ‪.‬‬ ‫̈‬ ‫ܚܨܝܟ ܘܫܡܫܝܢܝ ܥܕܡܐ‬ ‫)‪» (17:8‬ܐܠܐ ܐܡܪ ܠܗ‪ .‬ܛܝܒ ܠܝ ܡܕܡ ܕܐܚܫܡ ܘܐܣܘܪ‬ ‫̄‬ ‫ܕܐܠܥܣ ܘܐܫܬܐ‪ .‬ܘܒܬܪܟܢ ܐܦ ܐܢܬ ܬܠܥܣ ܘܬܫܬܐ ‪ «292‬ܗ‪ :‬ܡܢ ܒܬܪ ]ܕܦܠܚ[‬ ‫)‪ (fol. 85r‬ܟܠܗ ܝܘܡܐ ܒܚܩܠܐ‪ .‬ܦܩܕ ܠܗ ܕܐܦ ̇‬ ‫ܒܗܝ ܕܪܡܫܐ ܢܦܠܘܚ ܒܒܝܬܐ‪ .‬ܗܟܢܐ ܐܦ‬ ‫̈‬ ‫ܚܢܢ ܙܕܩ ܠܢ ܕܢܦܠܘܚ ܡܝܬܪܘܬܐ ܒܟܠܗܘܢ ̈‬ ‫ܚܝܝܢ ‪ 293‬ܘܐܦ ܠܘܬ ܪܡܫܐ ܘܫܘܠܡܐ ܕܚܝܝܢ ܠܐ‬ ‫ܢܦܘܫ ܡܢ ܦܘܠܚܢܐ ܕܙܕܝܩܘܬܐ‪.‬‬ ‫)‪» (17:9‬ܠܡܐ ܛܝܒܘܬܗ ‪ 294‬ܡܩܒܠ ̇‬ ‫ܕܗܘ ܥܒܕܐ‪ .‬ܕܥܒܕ ܡܕܡ ܕܐܬܦܩܕ ܠܗ ̄ܗ‪ :‬ܡܛܠ‬ ‫̇‬ ‫ܕܠܐ ܥܕܟܝܠ ܚܘܝ‪ .‬ܥܒܕܐ ܝܬܝܪܘܬܐ ܡܕܡ ܥܠ ܗܘ ܡܐ ܕܬܒܥ ܩܢܘܢܐ ܕܥܒܕܘܬܐ܇ ܐܠܐ‬ ‫̇ܗܘ ܡܐ ܕܡܬܬܚܝܒ ܗܘܐ ܥܠܘܗܝ ܥܒܕ‪ .‬ܥܠ ̇ܗܝ ܠܐ ܩܒܠ ܡܪܗ ܛܝܒܘܬܗ‪ .‬ܒܫܪܪܐ ܓܝܪ‬ ‫ܕܐܠܘ ܚܘܝ ܝܬܝܪܘܬܐ ܥܠ ̇ܗܘ ܡܐ ܕܡܬܬܚܝܒ ܗܘܐ ܥܠܘܗܝ ܡܢ ܩܢܘܢܐ ܕܥܒܕܘܬܐ‬ ‫̇‬ ‫ܕܢܦܠܚܝܗ ܠܡܝܬܪܘܬܐ‪.‬‬ ‫ܡܬܩܒܠܐ ܗܘܬ ܛܝܒܘܬܗ‪ .‬ܗܟܢܐ ܘܐܦ ܚܢܢ ܡܬܬܚܝܒܐ ܥܠܝܢ‬ ‫‪ as in the Peshitta.‬ܡܚܕܐ ‪The Ms. does not have the word‬‬ ‫‪.‬ܐܦ ܠܥܣ ܘܐܫܬܝ ‪The manuscript reads:‬‬ ‫̈‬ ‫‪.‬ܚܝܢ ‪293 Due to scribal error, it is written‬‬ ‫̇‬ ‫‪.‬ܛܝܒܘܬܗ ‪294 Due to scribal error, it is written‬‬ ‫‪291‬‬ ‫‪292‬‬

‫‪439‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܝܟ ܕܡܬܬܚܝܒ ܥܠ ܥܒܕܐ ܦܘܠܚܢܐ‪ ..‬ܟܕ ܦܠܚܝܢܢ ̇‬ ‫ܠܗ ܠܐ ܙܕܩ ܕܢܫܬܒܗܪ ܘܢܬܬܚܕ‬ ‫̇‬ ‫ܒܪܚܡܬ ܫܘܒܚܐ܆ ܡܛܠ ܕܠܐ ܥܕܟܝܠ ܚܘܝܢܢ ܡܕܡ ܝܬܝܪܐ‪ .‬ܥܠ ܗܘ ܡܐ ܕܡܬܬܚܝܒ‬ ‫ܥܠܝܢ‪:‬‬ ‫̇‬ ‫»ܗܟܢܐ ܐܦ ܐܢܬܘܢ« ̄ܗ‪ :‬ܐܝܟ ܗܕܐ ܬܚܘܝܬܐ ܕܥܒܕܐ ܕܐܡܪ ܚܙܝܬ‬ ‫)‪(17:10a‬‬ ‫̈‬ ‫ܥܒܕܐ ܕܝܠܗ ܟܝܢܐܝܬ ܐܝܬܝܢ‪ .‬ܥܒܕܢ ‪295‬‬ ‫ܠܣܓܝܐܘܬ ܚܘܒܗ ܘܛܝܒܘܬܗ ܕܠܘܬܢ‪ .‬ܕܟܕ‬ ‫ܐܚܐ ܕܝܠܗ ܐܦ ̈‬ ‫̈‬ ‫ܒܢܝܐ ܕܐܒܘܗܝ ܒܛܝܒܘܬܗ ܕܥܠܝܢ‪:‬‬ ‫̈‬ ‫ܕܦܩܝܕܢ ܠܟܘܢ« ̄ܗ‪ :‬ܐܝܠܝܢ ܦܩܕܬܟܘܢ‬ ‫)‪» (17:10b‬ܡܐ ܕܥܒܕܝܢ ܐܢܬܘܢ ܟܠܗܝܢ ܐܝܠܝܢ‬ ‫̈‬ ‫̇‬ ‫ܕܟܠܗ ܡܝܬܪܘܬܐ‪.‬‬ ‫ܡܣܟܢܐ ܘܡܛܠ ܫܪܟܐ‬ ‫ܡܛܠ ܪܚܡܬ‬ ‫̈‬ ‫̈‬ ‫ܒܛܝܠܐ‪ .‬ܕܡܕܡ ܕܚܝܒܝܢ ܗܘܝܢ ܠܡܥܒܕ ܥܒܕܢ« ̄ܗ‪:‬‬ ‫ܕܥܒܕܐ ܚܢܢ‬ ‫)‪ » (17:10c‬ܐܡܪܘ‬ ‫ܒܗܕܐ ܗܟܝܠ܆ ܕܚܩܝܢ ܐܢܬܘܢ ܡܢܟܘܢ ܠܫܘܒܗܪܐ ܘܠܪܚܡܬ ܫܘܒܚܐ‪.‬‬ ‫)‪» (17:11‬ܘܗܘܐ ܕܟܕ ܐܙܠ ܝܫܘܥ ܠܐܘܪܫܠܡ ܥܒܪ ܗܘܐ ܒܝܬ ܫܡ�ܝܐ ܠܓܠܝܠܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܣܓܝܐܬܐ ܡܬܟܪܟ ܗܘܐ‪ .‬ܐܝܟܢܐ ܕܢܟܪܙ ܘܢܦܢܐ ̈‬ ‫̈‬ ‫ܠܣܓܝܐܐ‬ ‫ܘܕܘܟܝܬܐ‬ ‫ܒܐܬ̈ܪܘܬܐ‬ ‫ܠܘܬ ܗܝܡܢܘܬܐ ܘܡܝܬܪܘܬܐ ܐܦ ܓܝܪ‪ .‬ܡܛܠ ܗܕܐ ܐܬܒܣܪ ܘܐܬܒܪܢܫ܆ ܕܠܟܠܢܫ ܢܓܕ‬ ‫ܕܗܘ ܐܡܪ‪ .‬ܘܚܙܝ ܕܟܕ ܠܟܠ ܡܠܐ‪ .‬ܠܐ ܡܣܬܝܟܢܐܝܬ ̇‬ ‫ܒܗܝ ܕܐܝܬܘܗܝ‬ ‫ܠܘܬܗ‪ .‬ܐܝܟܢܐ ܼ‬ ‫ܐܠܗܐ܆ ܘܠܐ ܡܬܐܡܪ ܕܡܫܢܐ ܡܢ ܕܘܟܐ ܠܕܘܟܐ‪ .‬ܒܗܕܐ ܕܗܘܐ ܒܪܢܫܐ‪ .‬ܡܬܟܪܟ‬ ‫ܗܘܐ ܘܡܫܢܐ ܡܢ ܕܘܟܐ ܠܐܚܪܬܐ‪.‬‬ ‫)‪» (17:12a‬ܘܟܕ ܩܪܝܒ ܠܡܥܠ ܠܩܪܝܬܐ ܚܕܐ‪ .‬ܐܪܥܘܗܝ ܥܣ�ܐ ܐܢܫܝܢ ܓ�ܒܐ« ̄ܗ‪:‬‬ ‫ܒܐܘܪܚܐ ܗܟܝܠ ܐܪܥܘܗܝ ܘܦܓܥܘ ܒܗ܆ ܘܠܐ ܒܩܪܝܬܐ ܘܡܕܝܢܬܐ ܐܬܘ ܠܘܬܗ܆ ܡܛܠ‬ ‫̈‬ ‫ܡܕܝܢܬܐ ܘܩܘ̈ܪܝܐ‪ .‬ܘܠܐ ܡܫܬܒܩܝܢ ܗܘܘ ܕܢܥܠܘܢ ܠܓܘ ܟܢܫܐ‪.‬‬ ‫ܕܡܬܛܪܕܝܢ ܗܘܘ ܡܢ‬ ‫̈‬ ‫̇‬ ‫ܕܡܛܠ ܡܢܐ ܓܝܪ ܡܬܛܪܕܝܢ ܗܘܘ‪ .‬ܘܡܛܠ ܥܠܠܬܐ ܐܚ�ܢܝܬܐ ܕܫ�ܒܝ ܓܪܒܐ ܒܗܘ‬ ‫ܕܡܬܝ ܐܡܪܢܢ‪:‬‬ ‫̄‬ ‫)‪» (17:12b–13a‬ܘܩܡܘ ܡܢ ܪܘܚܩܐ‪ .‬ܘܐܪܝܡܘ ܩܠܗܘܢ ܘܐܡܪܘ« ܗ‪ :‬ܒܪܘܚܩܐ ܓܝܪ‬ ‫ܩܡܘ ܗܘܘ܆ ܘܠܘ ܠܘܬܗ ܐܬܩܪܒܘ܆ ܡܛܠ ܕܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ ܦܩܕ ܗܘܐ ܕܓ�ܒܢܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪.‬‬ ‫ܠܐ ܢܬܩܪܒܘܢ ܠܘܬ‬ ‫)‪» (17:13b‬ܪܒܢ ܝܫܘܥ ܐܬܪܚܡ ܥܠܝܢ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܥܠܬܐ ܐܬܢܚܬ ܘܐܬܒܣܪ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ ܗܪܟܐ‪.‬‬ ‫ܐܝܟܢܐ ܕܥܠ ܟܠܢܫ ܢܪܚܡ‪ .‬ܪܒܢ ܓܝܪ܆ ܡܠܦܢܢ‬ ‫̈‬ ‫ܠܟܗܢܐ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ‬ ‫)‪» (17:14a‬ܘܟܕ ܚܙܐ ܐܢܘܢ܆ ܐܡܪ ܠܗܘܢ ܙܠܘ ܚܘܘ ܢܦܫܟܘܢ‬ ‫ܠܐ ܕܟܝ ܐܢܘܢ܆ ܠܘܩܕܡ‪ .‬ܒܬܪܟܢ ]ܫܕ[ܪ ܐܢܘܢ ܠܘܬ ̈‬ ‫ܟܗܢܐ‪ .‬ܘܐܡܪܝܢܢ ܕܒܪ ܫܥܬܗ ܕܗܦܟܘ‬ ‫̇‬ ‫ܗܘܘ ܕܢܐܙܠܘܢ ܒܐܘܪܚܐ )‪ (fol. 85v‬ܕܟܝ ܐܢܘܢ ܨܒܝܢܗ ܘܚܝܠܗ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ܗܝ‬ ‫ܕܠܐ ܡܫܕܪ ܗܘܐ ܠܗܘܢ ܠܘܬ ̈‬ ‫ܟܗܢܐ ܕܢܚܙܘܢ ܐܢܘܢ‪ .‬ܐܢ ܕܟܝܢ ܐܘ ܠܐ܇ ܐܝܟ ܕܦܩܕ‬ ‫ܗܘܐ ܢܡܘܣܐ ܐܠܐ ܟܕ ܠܘܩܕܡ ܕܟܝ ܐܢܘܢ‪ .‬ܘܬܘܒ ܐܦܠܐ ܗܢܘܢ ܡܬܬܦܝܣܝܢ ܗܘܘ‬ ‫ܕܢܐܙܠܘܢ ܠܘܬ ̈‬ ‫ܟܗܢܐ ܘܢܚܘܘܢ ܠܗܘܢ ‪ 296‬ܦܓ�ܝܗܘܢ‪ .‬ܐܠܘܠܐ ܕܒܪܫܥܬܗ ܕܡܠܠ ܗܘܐ‬ ‫̈‬ ‫ܥܡܗܘܢ‪ .‬ܚܙܘ ܒܗܘܢ ܒܦܓ�ܝܗܘܢ ܐܬܘܬܐ ܫܦܝ�ܬܐ ܕܕܘܟܝܐ‪ .‬ܕܡܛܠ ܡܢܐ ܡܫܕܪ‬ ‫ܟܗܢܐ‪ .‬ܕܢܚܙܘܢ ܐܢܘܢ܆ ̇‬ ‫ܗܘܐ ܠܓ�ܒܢܐ ܕܡܕܟܐ ܗܘܐ ܠܘܬ ̈‬ ‫ܒܗܘ ܕܡܬܝ ܐܡܪܢܢ‪:‬‬ ‫‪.‬ܥܒܕܢܝ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܠܗ ‪Due to scribal error, it is written‬‬

‫‪295‬‬ ‫‪296‬‬

‫‪440‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫)‪» (17:14b‬ܘܟܕ ܐܙܠܝܢ ܐܬܕܟܝܘ« ̄ܗ‪ :‬ܟܕ ܐܙܠܝܢ ̇‬ ‫ܒܗ ܒܐܘܪܚܐ ܡܢ ܩܕܡ ܕܡܬܡܛܝܢ‬ ‫ܠܘܬ ̈‬ ‫ܟܗܢܐ ܐܬܕܟܝܘ‪ .‬ܐܝܟܢܐ ܕܢܕܥܘܢ ܕܥܠܬܐ ܕܕܘܟܝܐ ܡܢܗ ܕܝܫܘܥ ܗܘܬ܆ ܘܠܘ ܡܢ‬ ‫̈‬ ‫ܢܡܘܣܐ ܘܡܢ ܟܗܢܐ‪:‬‬

‫)‪» (17:15–18‬ܚܕ ܕܝܢ ܡܢܗܘܢ‪ .‬ܟܕ ܚܙܐ ܕܐܬܕܟܝ܆ ܗܦܟ ܠܗ‪ .‬ܘܒܩܠܐ ܪܡܐ܆ ܡܫܒܚ‬ ‫̈‬ ‫ܘܗܘ ܗܢܐ‬ ‫ܗܘܐ ܠܐܠܗܐ‪ .‬ܘܢܦܠ ܥܠ ܐܦܘܘܗܝ ܩܕܡ ̈ܪܓܠܘܗܝ ܕܝܫܘܥ܆ ܟܕ ܡܘܕܐ ܠܗ‪ܼ .‬‬ ‫̇‬ ‫ܫܡܪܝܐ ܗܘܐ‪ .‬ܥܢܐ ܕܝܢ ܝܫܘܥ ܘܐܡܪ‪ .‬ܠܐ ܗܘܐ ܥܣܪܐ ‪ 297‬ܗܘܝܢ܇ ܗܠܝܢ ܕܐܬܕܟܝܘ‬ ‫ܐܝܟܐ ܐܢܘܢ ܬܫܥܐ‪ .‬ܠܡܐ ܦܪܫܘ ܕܢܐܬܘܢ ܢܬܠܘܢ ‪ 298‬ܬܫܒܘܚܬܐ ܠܐܠܗܐ‪ .‬ܐܠܐ‬ ‫ܗܢܐ ܕܡܢ ܥܡܐ ܼܗܘ ܢܘܟܪܝܐ« ܗܢܘ ̇ܗܘ ܡܢ ܫܡܪܝܐ ܗܦܟ ܘܫܒܚ ܠܐܠܗܐ ܐܒܐ܆‬ ‫ܘܩܒܠ ܛܝܒܘܬܐ ܠܝܫܘܥ ܒܪܗ܆ ܘܐܘܕܝ ܒܗ‪ .‬ܗܠܝܢ ܕܝܢ ܬܫܥܐ ̈‬ ‫ܝܗܘܕܝܐ‪ .‬ܠܐ ܥܒܕܘ‬ ‫ܗܟܢܐ‪̇ .‬‬ ‫ܘܗܘ ܡܢ ܠܐ ܡܕܪܫ ܗܘܐ ܒܢܡܘܣܐ‪ .‬ܗܠܝܢ ܕܝܢ ܡܕܪܫܝܢ ܗܘܘ ܒܗ ܒܢܡܘܣܐ‪.‬‬ ‫̇ܗܝ ܕܝܬܝܪ ܡܝܬܝܐ ܥܠܝܗܘܢ ܥܕܠܝܐ‪ .‬ܘܡܥܫܢܐ ܥܠܝܗܘܢ ܩܘܛܪܓܐ‪ .‬ܘܢܓܕܐ ܠܗܢܐ‬ ‫ܩܘܠܣܐ ܘܪܘܡܪܡܐ‪ .‬ܥܡܐ ܗܟܝܠ ܐܝܣܪܠܝܐ ܩܫܐ ܠܒܐ ܘܩܕܠܐ ܐܝܬܘܗܝ ܗܘܐ܆ ܘܡܥܕ‬ ‫ܗܘܐ ܕܢܛܥܐ ܠܬܕܡ�ܬܐ ܘܢܛܠܘܡ ܛܝܒܘܬܐ‪ .‬ܘܒܕܓܘܢ ܐܟܙܢܐ ܕܠܘܬ ܐܒܐ ܥܒܕܘ‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܛܥܘ ܠܬܕܡ�ܬܐ ܕܥܒܕ ܠܘܬܗܘܢ ܒܡܨܪܝܢ ܘܒܡܕܒܪܐ܇ ܘܛܠܡܘ‬ ‫ܐܒܗܝܗܘܢ‪.‬‬ ‫̈‬ ‫ܛܝܒܘܬܗ ܘܬܘܕܝܬܗ‪ .‬ܐܝܟ ̇ܗܝ ܕܐܡܪ ܕܘܝܕ‪» .‬ܕܛܥܘ ܥܒܕܘܗܝ ܘܬܕܡ�ܬܗ« ܗܟܢܐ ܘܠܘܬ‬ ‫̇‬ ‫̈‬ ‫ܒܗܝ ܕܟܕ ܣܥܪ ܗܘܐ ܠܘܬܗܘܢ ̈ܚܝܠܐ‪ .‬ܘܬܕܡ�ܬܐ܆ ܠܘ ܒܠܚܘܕ‬ ‫ܒܢܝܗܘܢ‪.‬‬ ‫ܒܪܐ ܣܥܪܘ‬ ‫̈‬ ‫ܛܝܒܘܬܗ ܛܠܡܝܢ ܗܘܘ܆ ܐܠܐ ܘܡܓܕܦܝܢ ܗܘܘ ܥܠܘܗܝ܆ ܘܐܡܪܝܢ‪» .‬ܕܒܪܝܫܐ ܕܕܝܘܐ‬ ‫ܕܝܘܐ« ܡܕܝܢ ܠܐ ܢܘܟܪܝܐ ܠܗܠܝܢ ܬܫܥܐ ̈‬ ‫ܡܦܩ ̈‬ ‫ܝܘܕܝܐ ܕܕܟܝ ܝܫܘܥ‪̇ .‬ܗܝ ܕܛܥܘ ܠܕܘܟܝܗ‬ ‫̇‬ ‫ܕܝܠܗܘܢ‪ .‬ܘܠܐ ܗܦܟܘ ܦܪܥܘ ܠܗ ܩܘܒܠ ܛܝܒܘܬܐ ܘܐܘܕܝܘ ܒܗ ‪ 299‬ܐܟܡܐ ܕܥܒܕ ܗܘ‬ ‫ܫܡܪܝܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܡܢ ܗܢܐ ܓܒܪܐ ܫܡܪܝܐ ܘܡܢ ܗܠܝܢ ܬܫܥܐ ܝܗܘܕܝܐ ܕܐܬܕܟܝܘ ܡܬܝܕܥܐ܆ ܕܒܢܝܢܫܐ‬ ‫ܡܬܒܚܪܝܢ ܐܢ ]ܡܝܬ̈ܪܐ[ ܐܢܘܢ ܐܘ ܠܐ܆ ܡܢ ܬ̈ܪܬܝܢ‪ .‬ܡܢ ܢܡܘܣܐ ܟܝܢܝܐ ܕܐܝܬܘܗܝ‬ ‫ܦܪܘܫܘܬܐ‪] .‬ܕܟܝܢܐ[ ܘܡܢ ܢܡܘܣܐ ܟܬܒܝܐ‪ .‬ܘܫܡܪܝܐ ̇ܡܢ ܡܛܠ ܕܢܛܪ ܠܢܡܘܣܐ‬ ‫̈‬ ‫]ܟܝܢܝܐ[ )‪ (fol. 86r‬ܕܩܢܐ ܗܘܐ‪ .‬ܗܦܟ ܦܪܥ ܩܘܒܠ ܛܝܒܘܬܐ ̇‬ ‫ܝܗܘܕܝܐ ܕܝܢ܆‬ ‫ܠܗܘ ܕܕܟܝܗ‪.‬‬ ‫̇‬ ‫ܠܐ ܠܢܡܘܣܐ ܟܝܢܝܐ ܕܟܬܝܒ ܗܘܐ ܥܠ ܠܒܗܘܢ ܢܛܪܘ܆ ܘܐܦܠܐ ܠܗܘ ܟܬܒܝܐ‪ .‬ܘܒܕܓܘܢ‬ ‫ܛܠܡܘ ܛܝܒܘܬܐ܆ ܘܠܐ ܗܦܟܘ ܠܘܬ ܝܫܘܥ‪.‬‬ ‫)‪» (17:19‬ܘܐܡܪ ܠܗ‪ .‬ܩܘܡ ܙܠ ܗܝܡܢܘܬܟ ܐܚܝܬܟ‪̄ «.‬ܗ‪ :‬ܡܢ ܡܝܬܘܬܗ ܕܓܪܒܐ‬ ‫̈‬ ‫ܝܗܘܕܝܐ‪̇ .‬‬ ‫ܕܐܬܝܬ ܒܗ ܦܘܪܫܢܐ ܪܒܐ ܚܘܝ ܝܫܘܥ ܒܝܬ ܗܢܐ ܫܡܪܝܐ ̇‬ ‫ܒܗܝ‬ ‫ܠܗܢܘܢ ܬܫܥܐ‬ ‫ܕܗܢܐ܆ ܬ̈ܪܬܝܢ ܐܝܬܝܗܝܢ ܕܐܚܝܢܝܗܝ‪ .‬ܚܕܐ ̇ܡܢ܆ ܛܝܒܘܬܐ ܕܝܫܘܥ ܕܥܠܘܗܝ‪ .‬ܐܚܪܬܐ‬ ‫̇ܗܢܘܢ ܕܝܢ ܚܕܐ ܒܠܚܘܕ ܐܚܝܬ ܐܢܘܢ‪.‬‬ ‫ܕܝܢ ܗܝܡܢܘܬܐ ܕܝܠܗ܆ ܐܝܟ ܕܐܡܪ ܠܗ‪.‬‬ ‫̈‬ ‫ܛܝܒܘܬܐ ܕܡܫܝܚܐ ܕܥܠܝܗܘܢ‪ .‬ܡܕܝܢ ܐܬܝܕܥܬ‪ .‬ܓܠܝܐܝܬ ܡܢ ܬܫܥܐ ܓ�ܒܢܐ ܝܘܕܝܐ‬ ‫̈‬ ‫ܕܡܗܝܡܢܐ‪ .‬ܕܡܫܬܟܚܝܢ ܒܗ ܠܐ‬ ‫ܕܐܬܕܟܝܘ‪ .‬ܘܡܢ ܚܕ ܫܡܪܝܐ ܕܐܬܕܟܝ‪ .‬ܕܐܝܬ ܓܢܣܐ‬ ‫ܡܗܝܡܢܐ ̈ܣܓܝܐܐ‪ .‬ܘܐܝܬ ܓܢܣܐ ܕܩܢܐ ܕܘܒ�ܐ ̈‬ ‫̈‬ ‫ܛܒܐ‪ .‬ܕܡܫܬܟܚܝܢ ܒܗ ܕܩܢܐ ܕܘܒ�ܐ‬ ‫̈‬ ‫ܒܝܫܐ‪ .‬ܘܐܝܬ ܐܚ�ܢܐ ܕܩܢܐ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ܇ ܗܐ ܓܝܪ ܗܠܝܢ ܬܫܥܐ ܟܕ ܡܢ ܓܢܣܐ‬ ‫̈‬ ‫ܕܐܒܪܗܡ ܡܗܝܡܢܐ ܐܝܬܝܗܘܢ܆ ܗܢܘܢ ܠܐ ܡܗܝܡܢܐ ܐܫܬܟܚܘ ܕܐܝܬܝܗܘܢ‪ .‬ܘܗܢܐ‬ ‫̈‬ ‫ܡܗܝܡܢܐ ܐܝܬܘܗܝ ܗܘܐ‪ܼ .‬ܗܘ ܡܗܝܡܢܐ ܐܫܬܟܚ‬ ‫ܫܡܪܝܐ܆ ܟܕ ܡܢ ܛܘܗܡܐ ܕܠܐ‬ ‫ܕܐܝܬܘܗܝ‪.‬‬ ‫‪.‬ܥܣܪܝܢ ‪Due to scribal error, it is written‬‬ ‫‪..‬ܢܐܬܠܘܢ ‪Due to scribal error, it is written‬‬ ‫̇‬ ‫‪.‬ܒܗ ‪299 Due to scribal error, it is written‬‬ ‫‪297‬‬ ‫‪298‬‬

‫‪441‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (17:20a‬ܘܟܕ ܫܐܠܘܗܝ ܠܝܫܘܥ ‪ 300‬ܡܢ ܦ�ܝܫܐ ܕܐܡܬܝ ܐܬܝܐ ܡܠܟܘܬܗ ܕܐܠܗܐ‪«.‬‬ ‫ܗܢܘ ܡܣܒܪܢܘܬܐ ܕܪܚܡܬ ܝܘܠܦܢܐ ܡܓܥܠܝܢ ‪ 301‬ܦ�ܝܫܐ܆ ܟܕ ܡܢ ܕܚܠܬ ܐܠܗܐ ܪܚܝܩܝܢ‪.‬‬ ‫̈‬ ‫ܕܙܒܢܬܐ ̈ܣܓܝܐܬܐ ܫܡܥܘܗܝ ܠܡܫܝܚܐ ܕܡܟܪܙ ܘܡܠܦ ܡܛܠ ܡܠܟܘܬܐ‬ ‫ܡܛܠ ܓܝܪ‬ ‫̇‬ ‫ܕܐܠܗܐ܆ ܫܐܠܘܗܝ ܥܠܝܗ ܕܠܐܡܬܝ ܘܠܐܝܢܐ ܙܒܢܐ ܐܬܝܐ ܘܡܬܓܠܝܐ‪ .‬ܟܕ ܠܘ ܒܙܢܐ‬ ‫̇‬ ‫ܒܗܝ ܕܗܢܘܢ ̇ܡܢ ܟܣܝܐ ܗܘܬ‬ ‫ܫܪܝܪܐ ܫܐܠܘܗܝ ܗܢܐ ܫܘܐܠܐ܆ ܐܠܐ ܚܪܥܐܝܬ‪.‬‬ ‫ܒܪܥܝܢܗܘܢ ܕܢܩܛܪܓܘܢܝܗܝ‪ .‬ܘܒܕܓܘܢ ܡܫܐܠܝܢ ܠܗ ܚܪܥܐܝܬ ܘܡܗܠܢܐܝܬ ܟܕ ܐܡܪܝܢ܆‬ ‫ܕܠܐܡܬܝ ܐܬܝܐ ܡܠܟܘܬܐ ܕܐܠܗܐ ̇ܗܝ ܕܡܟܪܙ ܐܢܬ܇ ܟܕ ܚܢܢ ܡܛܝܒܝܢܢ ܕܡܢ ܩܕܡ‬ ‫ܕܗܘ ܒܠܚܘܕܘܗܝ‬ ‫ܕܐܬܝܐ ܡܘܬܐ ܗܘ ܡܣܒܠܝܢܢ ܠܟ‪ .‬ܡܢܐ ܗܟܝܠ ܡܦܢܐ ܠܗܘܢ ܼܗܘ܆ ̇ܗܘ ܼ‬ ‫ܢܓܝܪ ܪܘܚܐ ܡܪܝܐ‪.‬‬ ‫̄‬ ‫)‪» (17:20b‬ܥܢܐ ܘܐܡܪ ܠܗܘܢ‪ .‬ܠܐ ܐܬܝܐ ܡܠܟܘܬܗ ܕܐܠܗܐ ܒܢܛܘܪܘܬܐ‪ «.‬ܗ‪ :‬ܠܐ‬ ‫̈‬ ‫ܠܗ ̈‬ ‫ܒܗܝ ܕܢܛܪܝܢ ܐܢܬܘܢ ̇‬ ‫ܠܗ‪̇ .‬‬ ‫ܐܬܝܐ ܠܘܬܟܘܢ‪ .‬ܘܐܦܠܐ ܡܫܬܘܝܢ ܐܢܬܘܢ ̇‬ ‫ܘܥܕܢܐ‪.‬‬ ‫ܙܒܢܐ‬ ‫ܕܗܐ ܝܘܡܢ‪ .‬ܐܬܝܐ܆ ܐܘ ܠܡܚܪ‪ .‬ܐܘ ܠܝܘܡܐ ܐܚܪܢܐ‪:‬‬

‫)‪» (17:21a‬ܘܠܐ ܐܡܪܝܢ‪ .‬ܗܐ ܗܪܟܐ ܗܝ ܘܗܐ ܗܪ ܬܡܢ ܗܝ« ܗܢܘ )‪ (fol. 86v‬ܘܠܐ‬ ‫ܒܗܝ ܕܢܛܪܝܢ ܐܢܬܘܢ ̇‬ ‫ܠܗ‪̇ .‬‬ ‫ܐܬܝܐ ܠܘܬܟܘܢ‪ .‬ܘܐܦܠܐ ܡܫܬܘܝܢ ܐܢܬܘܢ ̇‬ ‫̈‬ ‫ܕܘܟܝܬܐ‪ .‬ܟܕ‬ ‫ܠܗ‬ ‫̇‬ ‫̇‬ ‫ܡܣܒܪܝܢ ܐܢܬܘܢ ܕܗܪܟܐ ܒܗܕܐ ܕܘܟܬܐ ܐܝܬܝܗ‪ .‬ܐܘ ܗܪ ܬܡܢ ܒܗܝ ܕܘܟܬܐ ܐܚܪܬܐ‪.‬‬ ‫ܠܗ ̈‬ ‫̇‬ ‫̇ܗܝ ܓܝܪ ܕܢܛܪܝܢ ܐܢܬܘܢ ̇‬ ‫̈‬ ‫ܐܝܬܝܗ ܠܟܘܢ‪:‬‬ ‫ܘܕܘܟܝܬܐ‪ .‬ܠܐ ܡܘܬܪܢܝܬܐ‬ ‫ܙܒܢܐ‬

‫)‪» (17:21b‬ܗܐ ܓܝܪ ܡܠܟܘܬܐ ܕܐܠܗܐ ܠܓܘ ܡܢܟܘܢ ܗܝ« ܗܢܘ ܠܓܘ ܡܢ ܨܒܝܢܟܘܢ‬ ‫ܐܝܬܝܗ‪ .‬ܘܠܓܘ ܡܢ ܚܐܪܘܬܟܘܢ‪ .‬ܡܛܠ ]ܕܐܢ[ ܨܒܝܢ ܐܢܬܘܢ܆ ܟܕ ܡܫܬܘܝܢ ܐܢܬܘܢ ̇‬ ‫̇‬ ‫ܠܗ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܕܠܝܘܠܦܢܐ ܕܝܠܝ ܡܩܒܠܝܢ ܐܢܬܘܢ܆ ܐܦ ܥܒܕܝܢ ܐܢܬܘܢ ̇ܗܘ ܡܐ ܕܡܦܩܕ ܐܢܐ‪ .‬ܥܠ‬ ‫̇‬ ‫̇‬ ‫ܗܕܐ ܐܬܚܦܛܘ‪ .‬ܐܝܟܢܐ ܕܝܢ ܕܬܫܬܘܘܢ ܠܗ܆ ܘܠܘ ܥܠ ܗܝ ܕܠܐܡܬܝ ܒܐܝܢܐ ܙܒܢܐ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܗܕܐ ܕܠܐ ܡܕܡ ܠܟܘܢ ܡܘܬܪܐ‪ .‬ܡܠܟܘܬܗ‬ ‫ܐܬܝܐ‪ .‬ܐܘ ܒܐܝܕܐ ܕܘܟܬܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܓܝܪ ܕܐܠܗܐ ܩܪܐ ܗܪܟܐ܆ ܠܗܝ ܕܒܗ ܡܬܒܣܡܝܢ ܙܕܝܩܐ ܡܢ ܒܬܪ ܩܝܡܬܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ« ܗܢܘ ܡܢ ܒܬܪ ܕܦܢܝ ܠܦ�ܝܫܐ ܐܝܠܝܢ ܕܙܕܩ ܕܢܬܦܢܝܢ‬ ‫)‪» (17:22a‬ܘܐܡܪ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܗܘܝ ܡܛܠ ܡܠܟܘܬܗ ܕܐܠܗܐ܆ ܡܚܝܪ ܠܗ ܠܡܠܬܗ ܠܘܬ ܬܠܡܝܕܘܗܝ ܟܕ ܐܡܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܒܪܗ ܕܐܢܫܐ‬ ‫ܝܘܡܬܐ ܕܬܬܪܓܪܓܘܢ ܠܡܚܙܐ ܚܕ ‪ 302‬ܡܢ‬ ‫)‪» (17:22b‬ܢܐܬܘܢ‬ ‫̇‬ ‫̈‬ ‫̇‬ ‫ܘܠܐ ܬܚܙܘܢ« ܗܢܘ ܝܘܡܬܐ ܡܢ ܕܒܪܗ ܕܐܢܫܐ ܩܪܐ ܗܪܟܐ܆ ܠܥܠܡܐ ܕܥܬܝܕ‪ .‬ܡܛܠ‬ ‫ܕܒܗ ܡܬܓܠܝܐ ܬܫܒܘܚܬܗ ܘܡܠܟܘܬܗ‪ .‬ܐܝܟ ܕܐܡܪ ܕܡܠܟܘܬܝ ܕܝܠܝ܆ ܠܐ ܗܘܬ ܡܢ ‪303‬‬ ‫̈‬ ‫ܝܘܡܬܗ ܕܝܢ ܡܫܡܗ܆ ܠܝܘܡܐ ̇ܗܘ ܕܒܗ ܕܢܚ ܡܢ ܫܡܝܐ‪̇ .‬‬ ‫ܒܗܝ‬ ‫ܗܢܐ ܥܠܡܐ‪ .‬ܚܕ ܡܢ‬ ‫̈‬ ‫ܕܝܢ ܕܐܡܪ ܕܬܬܪܓܪܓܘܢ ܠܡܚܙܐ ܚܕ ܡܢ ܝܘܡܬܗ ܐܘܕܥ܆ ܕܟܠܗ ܗܢܐ ܪܒܐ ܡܠܟܘܬܐ‬ ‫ܕܡܫܬܘܝܢ ̇‬ ‫̈‬ ‫̈‬ ‫ܘܙܕܝܩܐ‪ .‬ܐܟܡܐ ܕܡܕܡ ܪܒܐ ܐܝܬܘܗܝ܇ ܐܦܢ ܚܕ ܝܘܡܐ‬ ‫ܐܢܫܐ ܡܝܬ̈ܪܐ‬ ‫ܠܗ‬ ‫̈‬ ‫ܬܠܡܝܕܐ‬ ‫ܢܗܘܐ ܒܗ ܐܢܘܢ‪̇ .‬ܗܝ ܕܝܢ ܬܘܒ ܐܡܪ‪ .‬ܕܠܐ ܬܚܙܘܢ ܚܕ ܝܘܡܐ܆ ܠܘ ܠܘܬ‬ ‫ܐܡ ̇‬ ‫ܪܗ‪ .‬ܐܝܟܢܐ ܓܝܪ ܐܡܪ ܗܘܐ ܠܗܘܢ ܗܕܐ܇ ܟܕ ܐܫܬܘܕܝ ܠܗܘܢ ܕܡܘܬܒ ܠܗܘܢ‬ ‫̇‬ ‫̈‬ ‫ܥܠ ܬܪܥܣܪ ܟܘ̈ܪܣܘܬܐ ܘܕܫܪܟܐ‪ .‬ܐܠܐ ܠܘܬ ܦ�ܝܫܐ ܐܡܪܗ‪ .‬ܒܦܪܨܘܦܐ ܕܬܠܡܝܕܐ‪ .‬ܟܕ‬ ‫ܡܚܘܐ ̇‬ ‫ܒܗܝ ܕܐܡܪ‪ .‬ܕܠܐ ܬܚܙܘܢ ܚܕ ܝܘܡܐ܆ ܕܠܐ ܡܫܬܘܬܦܝܢ ܦ�ܝܫܐ ܒܒܘܣܡܐ‬ ‫̇‬ ‫ܐܡܪܗ ܠܗܕܐ ܩܪܝܚܐܝܬ ܠܘܬ‬ ‫ܕܡܠܟܘܬܐ ܡܛܠ ܒܝܫܘܬܐ ܕܨܒܝܢܗܘܢ ܡܛܠ ܬܪܬܝܢ ܠܐ‬ ‫‪.‬ܝܫܘܥ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܓܥܠܝܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܠܡܚܙܐ ܚܕ ‪ instead of‬ܠܚܕ ‪302 Unlike the Peshitta, it was written‬‬ ‫ܡܢ ܡܢ ‪303 Written‬‬ ‫‪300‬‬ ‫‪301‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܦܪܨܘܦܐ ܕܦ�ܝܫܐ‪ .‬ܐܝܟܢܐ ܕܬܗܘܐ ܪܟܝܟܬܐ ܘܡܬܩܒܠܢܝܬܐ ܘܡܘܬܪܢܝܬܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܢ ܠܗܕܐ܆ ܗܟܢܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ ܢܐܬܘܢ ܝܘܡܬܐ܆ ܕܬܬܪܓܪܓܘܢ ܠܡܚܙܐ ܚܕ ܡܢ‬ ‫)‪» (17:22b‬ܘܐܡܪ‬ ‫̈‬ ‫̄‬ ‫ܝܘܡܬܐ ܕܒܪܗ ܕܐܢܫܐ‪ .‬ܘܠܐ ܬܚܙܘܢ« ܗ‪ :‬ܗܪܟܐ ܡܩܕܡܘ ܩܕܡ܆ ܐܘܕܥ ܐܢܘܢ܆ ܥܠ‬ ‫ܐܘܠܨܢܐ ܩܫܝܐ ܘܪܕܘܦܝܐ ܥܣܩܐ ̇‬ ‫ܕܗܘܐ ܥܠܝܗܘܢ ܡܢ ܒܬܪ‪ .‬ܕܣܠܩ )‪ (fol. 87r‬ܠܫܡܝܐ܆‬ ‫ܘܐܦ ܥܠ ̇ܗܢܘܢ ܕܗܘܝܢ ܒܙܒܢܐ ܐܚܪܝܐ ܕܫܘܠܡ ܥܠܡܐ ܗܢܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܟܠܗ ܗܢܐ‬ ‫ܥܣܩ ܐܘܠܨܢܐ ܘܪܕܘܦܝܐ ܕܡܬܬܝܬܐ ܥܠܝܟܘܢ ܡܢ ̈ܪܕܘܦܐ ܡܢ ܒܬܪ ܕܣܠܩ ܐܢܐ܇ ܘܐܦ‬ ‫̈‬ ‫ܕܗܘܝܢ ܒܕܪܐ ܐܚܪܝܐ ܕܫܘܠܡ ܥܠܡܐ‪ .‬ܥܕܡܐ ܠܐܝܟܐ‪ .‬ܕܐܢܬܘܢ ܡܬܪܓܪܓܝܢ‬ ‫ܥܠ ̇ܗܢܝܢ‬ ‫ܕܬܚܙܘܢ ܚܕ ܡܢ ܝ ̈‬ ‫ܘܡܬܐ ܗܠܝܢ ܕܥܡܟܘܢ ܡܬܗܦܟ ܐܢܐ ܗܫܐ܆ ܘܠܐ ܬܚܙܘܢ‪.‬‬ ‫ܐܠܐ ܟܒܪ ܡܗܦܟ ܐܢܫ ܘܐܡܪ܆ ܕܐܝܟܢܐ ܡܬܪܓܪܓܝܢ ܗܘܘ ̇‬ ‫ܒܗܘ ܙܒܢܐ ܕܫܘܠܡܗ‬ ‫̈‬ ‫ܝܘܡܬܐ ܕܥܡܗ ܡܬܗܦܟܝܢ ܗܘܘ‪ .‬ܒܐܘܠܨܢܐ ܘܪܕܘܦܝܐ‬ ‫ܕܥܠܡܐ ܠܚܕ ܝܘܡܐ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܝܗܘܕܝܐ܇ ܟܕ ܒܙܒܢ ܡܢ ܒܟܐܦܐ ܪܓܡܝܢ ܗܘܘ ܠܗ‪ .‬ܒܙܒܢ ܕܝܢ ܡܢ‬ ‫ܐܝܬܝܗܘܢ ܗܘܘ ܡܢ‬ ‫ܓܒܝܢܐ ܕܛܘܪܐ ܒܥܘ ܕܢܫܕܘܢܝܗܝ‪ .‬ܘܒܙܒܢ ܬܘܒ ܫܡܪܝܐ ܩܪܐܘܗܝ ܘܕܫܪܟܐ‪ .‬ܘܐܡܪܝܢܢ‬ ‫ܕܐܘܠܨܢܐ ܘ̈ܪܕܘܦܝܐ‪̈ .‬‬ ‫̈‬ ‫ܠܘܬܗܘܢ‪ .‬ܕܣܒܠܘ ‪ 304‬ܬ̈ܪܝܢ ̈‬ ‫ܐܘܠܨܢܐ ܘ̈ܪܕܘܦܝܐ ̇ܗܢܘܢ ܕܗܘܘ‬ ‫ܙܢܝܐ‬ ‫̈‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܒܙܒܢܐ ܕܒܗ ܡܬܗܦܟ ܗܘܐ ܥܠ ܐܪܥܐ‪ .‬ܘܐܘܠܨܢܐ ܘ̈ܪܕܘܦܝܐ ̇ܗܢܘܢ‬ ‫ܡܢ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܡܢ ܒܬܪ ܡܣܩܬܗ‪̇ .‬‬ ‫̈‬ ‫̈‬ ‫ܡܗܝܡܢܐ‬ ‫ܘܗܢܘܢ ܕܗܘܝܢ ܥܠ‬ ‫ܒܥܠܕܒܒܐ ܥܠ‬ ‫ܕܗܘܘ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܡܢ ܒܬܪ‬ ‫ܐܘܠܨܢܐ ܕܣܒܠܝܢ‬ ‫ܒܫܘܠܡܐ ܕܥܠܡܐ‪ .‬ܟܠܗ ܗܢܐ ܗܟܝܠ ܩܫܝܢ‬ ‫̈‬ ‫̈‬ ‫ܐܘܠܨܢܐ‪ .‬ܕܣܒܠܝܢ ܡܗܝܡܢܐ ܡܢ ̈ܪܕܘܦܐ‪ .‬ܥܕܡܐ‬ ‫ܡܣܩܬܗ ܘܟܠܗ ܗܢܐ ܥܣܩܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܠܐܝܟܐ ܕܟܕ ܡܬܦܚܡܝܢ ܥܡ ܐܘܠܨܢܐ ܘ̈ܪܕܘܦܝܐ ܗܢܘܢ ܕܗܘܘ ܡܢ ܝܗܘܕܝܐ ܒܝܘܡܬܐ‬ ‫ܕܒܗܘܢ ܡܬܗܦܟ ܗܘܐ ܥܠ ܐܪܥܐ܆ ̈ܪܓܓܐ ܢܬܚܙܘܢ ܘܠܐ ̈‬ ‫ܥܣܩܐ‪ .‬ܐܟܙܢܐ ܕܐܫܬܐ‬ ‫ܟܕ ܡܬܦܚܡܐ ܥܡ ܟܘܪܗܢܐ ܕܒܪܣܡ‪ .‬ܩܠܝܠܬܐ ܡܬܚܙܝܐ ܘܠܚܡܐ ܕܣܥ�ܐ ܟܕ‬ ‫ܡܬܦܚܡ ܥܡ ܠܚܡܐ ܕܕܘܚܢܐ‪ .‬ܐܘ ܚ�ܘܒܐ‪ .‬ܪܓܝܓܐ ܘܡܬܝܐܒܢܐ ܢܬܚܙܐ‪ .‬ܡܕܝܢ ܡܢ‬ ‫ܠܗܝ ܕܬܪܓܪܓܘܢ ܕܬܚܙܘܢ ܚܕ ܝܘܡܐ ܡܢ ܝ ̈‬ ‫ܐܡܪܗ‪̇ .‬‬ ‫̇‬ ‫ܘܡܬܗ ܕܒܪܗ ܕܐܢܫܐ ̄ܗ‪:‬‬ ‫ܦܚܡܐ‬ ‫ܕܟܠܗ ܗܢܐ ܥܣܩܝܢ ̈‬ ‫ܐܘܠܨܢܐ ܕܡܣܒܠܝܢ ܠܟܘܢ ̈ܪܕܘܦܐ ܡܢ ܒܬܪ ܡܣܩܬܝ܆ ܘܐܦ ܠܐܝܠܝܢ‬ ‫ܕܡܫܬܚܪܝܢ ܒܫܘܠܡܗ ܕܥܠܡܐ‪ .‬ܥܕܡܐ ܠܐܝܟܐ ܕܬܬܪܓܪܓܘܢ ܕܬܚܙܘܢ ܠܚܕ ܝܘܡܐ ܡܢ‬ ‫̈‬ ‫ܝܘܡܬܐ ̇ܗܢܘܢ ܕܥܡܟܘܢ ܡܬܗܦܟ ܗܘܝܬ܆ ܘܠܐ ܬܚܙܘܢ‪ .‬ܥܕܡܐ ܕܕܢܚ ܐܢܐ ܡܢ‬ ‫̇‬ ‫ܫܡܝܐ܇ ܒܡܐܬܝܬܐ ܕܝܠܝ ܗܝ ܬܪܝܢܝܬܐ‪..‬‬ ‫̈‬ ‫̈‬ ‫ܐܢܕܝܢ ܬܘܒ ܡܫܐܠ ܐܢܫ ܘܐܡܪ‪ .‬ܕܐܪܐ ܒܝܕ ܗܠܝܢ ܡܠܐ ܕܐܡܪ ܡܫܝܚܐ‪ .‬ܕܚܘܠܬܢܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܛܝܒܐ‬ ‫ܠܒܝܒܐ‬ ‫ܘܫܦܠܐ‪ .‬ܐܡܪܝܢܢ ܕܠܐ‪ .‬ܐܠܐ‬ ‫ܠܬܠܡܝܕܐ‬ ‫ܨܒܐ ܕܢܥܒܕ ܐܢܘܢ‬ ‫̈‬ ‫ܘܡܥܬܕܐ ܠܘܬ ̈‬ ‫̈‬ ‫ܡܚܡܣܢܢܐ ܐܦ ܓܝܪ‬ ‫ܐܘܠܨܢܐ ܕܚܠܦ ܕܚܠܬ ܐܠܗܐ܆ ܘܡܣܝܒ�ܢܐ ܐܦ‬ ‫̈‬ ‫ܦܠܚܐ ܐܡܬܝ ܕܐܝܬܝܗܘܢ‪ .‬ܙ̈ܪܝܙܐ‪ .‬ܡܩܕܡܝܢ ܡܬܛܝܒܝܢ ܐܘܟܝܬ ܡܬܥܬܕܝܢ ܠܘܬ ܩ�ܒܐ‬ ‫̈‬ ‫ܕܒܥܠܕܒܒܐ‪.‬‬ ‫)‪» (17:23a‬ܘܐܢ ܢܐܡܪܘܢ ܠܟܘܢ ܗܐ ܗܪܟܐ‪ .‬ܘܗܐ ܗܪ ܬܡܢ ܗܘ‪ .‬ܠܐ ܬܐܙܠܘܢ« ̄ܗ‪:‬‬ ‫ܠܗܕܐ ܗܟܝܠ ܣܘܢܛܟܣܝܣ ܡܦܫܩܐ ܠܢ܆ ̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬

‫ܣܟܘ ‪Written‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܬܡܢܥܣܪ[‬

‫)‪» (18:1‬ܐܡܪ ܠܗܘܢ ܕܝܢ ܐܦ ܡܬܠܐ ܕܒܟܠ ܥܕܢ ܢܨܠܘܢ ܘܠܐ ܬܡܐܢ ܠܗܘܢ‪ «.‬ܗܢܘ‬ ‫ܕܝܢ )‪ (fol. 87v‬ܠܗܢܐ ܡܬܠܐ ܓܝܪ ܐܡܪܗ܆ ܐܝܟܢܐ ܕܬܗܘܐ ܠܢ ܚܦܝܛܘܬܐ ܐܡܝܢܐܝܬ‬ ‫ܥܠ ܨܠܘܬܐ‪..‬‬ ‫)‪» (18:2a–8‬ܕܝܢܐ ܚܕ ܐܝܬ ܗܘܐ ܒܡܕܝܢܬܐ ܚܕܐ ܕܡܢ ܐܠܗܐ ܠܐ ܕܚܠ ܗܘܐ‪ .‬ܘܡܢ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܠܐ ܡܬܟܚܕ ܗܘܐ‪ .‬ܐܪܡܠܬܐ ܕܝܢ ܚܕܐ ܐܝܬ ܗܘܬ ܒܡܕܝܢܬܐ ̇ܗܝ‪ .‬ܘܐܬܝܐ‬ ‫ܗܘܬ ܠܘܬܗ ܘܐܡܪܐ‪ .‬ܬܒܥܝܢܝ ܡܢ ܒܥܠ ܕܝܢܝ‪ .‬ܘܠܐ ܨܒܐ ܗܘܐ ܙܒܢܐ ܣܓܝܐܐ‪.‬‬ ‫ܒܬܪܟܢ ܕܝܢ‪ .‬ܐܡܪ ܒܢܦܫܗ‪ .‬ܐܢ ܡܢ ܐܠܗܐ ܠܐ ܕܚܠ ܐܢܐ‪ .‬ܘܡܢ ̈‬ ‫ܒܢܝܢܫܐ ܠܐ ܡܬܟܚܕ‬ ‫̇‬ ‫ܐܬܒܥܝܗ‪ .‬ܕܠܐ ܒܟܠ ܥܕܢ ܬܗܘܐ‬ ‫ܐܢܐ‪ .‬ܐܦܢ ܡܛܠ ܕܡܠܐܝܐ ܠܝ ܗܕܐ ܐܪܡܠܬܐ‪.‬‬ ‫ܐܬܝܐ ܡܗܪܐ ܠܝ‪ .‬ܘܐܡܪ ܡܪܢ‪ .‬ܫܡܥܘ ܡܢܐ ܐܡܪ ܕܝܢܐ ܕܥܘܠܐ܆ ܐܠܗܐ ܕܝܢ ܠܐ‬ ‫̈‬ ‫ܠܓܒܘܗܝ܇ ܕܩܪܝܢ ܠܗ ܒܐܝܡܡܐ ܘܒܠܠܝܐ܇ ܘܡܓܪ ܪܘܚܗ‬ ‫ܝܬܝܪܐܝܬ ܢܥܒܕ ܬܒܥܬܐ‬ ‫̈‬ ‫ܥܠܝܗܘܢ܆ ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܢܥܒܕ ܬܒܥܬܗܘܢ ܒܥܓܠ‪ «.‬ܗܢܘ ܒܙܢܝܐ ܗܟܝܠ ܡܨܝܐ‬ ‫ܕܢܬܦܫܩ ܡܬܠܐ ܗܢܐ‪ .‬ܦܘܫܩܐ ̇ܡܢ ܩܕܡܝܐ܆ ܗܢܐ ܬܚܘܝܬܐ ܕܝܢ ܫܩܠ ܐܢܘܢ ܡܪܝܐ܇‬ ‫ܠܕܝܢܐ ܕܥܘܠܐ‪ .‬ܘܠܐܪܡܠܬܐ ܐܝܟܢܐ ܕܢܚܘܐ ܆ ܗܕܐ‪ .‬ܕܐܢ ̇ܗܘ ܕܐܝܬܘܗܝ ܗܘܐ ܕܝܢܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܠܐ ܡܬܟܚܕ ܗܘܐ܆ ܠܘ ܡܛܠ‬ ‫ܕܥܘܠܐ‪ .‬ܕܡܢ ܐܠܗܐ ܠܐ ܕܚܠ ܗܘܐ܇ ܘܡܢ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܒܢܝܢܫܐ܇ ܐܠܐ ܡܛܠ ܝܨܝܦܘܬܗ ܘܚܦܝܛܘܬܗ ܕܐܪܡܠܬܐ ܗܕܐ‬ ‫ܐܠܗܐ ܘܐܦܠܐ ܡܛܠ‬ ‫̇‬ ‫ܕܠܘܬܗ܇ ܘܡܛܠ ̇ܗܝ ܕܠܐ ܡܠܙܐ ܠܗ ܐܡܝܢܐܝܬ܆ ܥܒܕ ̇‬ ‫ܕܝܢܗ܆‬ ‫ܠܗ ܬܒܥܬܐ ܡܢ ܒܥܠ‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܥܒܕ ܬܒܥܬܐ‬ ‫ܚܕ ܟܡܐ ܐܠܗܐ ܕܐܝܬܘܗܝ ܕܝܢܐ ܟܐܢܐ ܘܬܪܝܨܐ܆ ܘܪܚܡ‬ ‫̈‬ ‫̈‬ ‫ܠܓܒܝܐ ܕܝܠܗ ܡܢ ܣܛܢܐ܇ ܘܡܫܘܙܒ ܠܗܘܢ ܼܡܢ ̈‬ ‫ܘܡܨܝܕܬܗ‪ .‬ܐܢܗܘ ܕܡܨܠܝܢ‬ ‫ܦܚܘܗܝ‬ ‫̈‬ ‫ܠܘܬܗ ܐܦ ܫܐܠܝܢ ܡܢܗ ܗܕܐ‪ .‬ܐܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ܆ ܕܡܦܢܐ ܠܗܘܢ ܫܐܠܬܗܘܢ‪.‬‬ ‫ܠܗܝ ܐܪܡܠܬܐ‪ .‬ܡܛܠ ̇‬ ‫ܐܢܗܘ ܕܫܐܠܝܢ ܡܢܗ܆ ܝܬܝܪ ܼܡܢ ̇ܗܝ ܕܦܢܝ ̇ܗܘ ܕܝܢܐ ܕܥܘܠܐ ̇‬ ‫ܕܗܘ‬ ‫̇‬ ‫̇‬ ‫̇ܡܢ܆ ܐܝܬܘܗܝ ܗܘܐ ܕܝܢܐ ܕܥܘܠܐ‪ .‬ܐܠܗܐ ܕܝܢ܆ ܕܝܢܐ ܬܪܝܨܐ ܘܟܐܢܐ‪ .‬ܘܗܘ ܡܢ‬ ‫ܒܢܝܢܫܐ‪̇ .‬‬ ‫̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܗܢܐ ܕܝܢ܆ ܪܚܡ ̈‬ ‫ܐܝܬܘܗܝ ܗܘܐ ܣܢܐ ̈‬ ‫ܒܝܫܬܐ‪.‬‬ ‫ܘܗܘ ̇ܡܢ܆ ܪܚܡ ܗܘܐ‬ ‫̇‬ ‫̈‬ ‫ܒܛܒܬܐ‪ .‬ܝܕܝܥܐ ܕܝܢ ܕܫܪܝܪ ܗܢܐ ܦܘܫܩܐ܆ ܡܢ ܗܝ ܕܐܡܪ ܡܪܝܐ‪.‬‬ ‫ܗܢܐ ܕܝܢ܆ ܨܒܐ‬ ‫̇‬ ‫̈‬ ‫ܕܐܠܗܐ ܕܝܢ܆ ܠܐ ܝܬܝܪܐܝܬ ܢܥܒܕ ܬܒܥܬܐ ܠܓܒܘܗܝ‪.‬‬ ‫̈‬ ‫ܦܘܫܩܐ ܓܝܪ ܬܪܝܢܐ ܐܝܬܘܗܝ܆ ܗܢܐ‪ .‬ܕܝܢܐ ܡܢ ܩܪܐ‪ .‬ܠܟܢܘܫܝܐ ܕܚܫܐ ܕܡܩܪܒ ܥܡܢ‬ ‫ܐܡܝܢܐܝܬ܆ ܐܢ ̈ܚܫܐ ܗܠܝܢ ܕܡܢ ܠܓܘ ܢܒܗܝܢ ܒܢ܆ ܘܐܢ ܗܢܘܢ ܕܡܢ ܠܒܪ ܓܕܫܝܢ ܒܢ‪.‬‬ ‫ܕܥܘܠܐ ܓܝܪ ܩܪܝܗܝ ܠܗܢܐ ܟܢܘܫܝܐ ̈‬ ‫ܕܚܫܐ‪ .‬ܡܛܠ ̇ܗܝ ܕܠܘܬ ܚܛܝܬܐ ܘܥܘܠܐ ܡܬܟܬܫ‬ ‫ܕܡܫܪܟ ܠܢ‪̇ .‬‬ ‫̈‬ ‫ܒܗܝ ܕܝܢ ܕܐܡܪ‪» .‬ܕܡܢ ܐܠܗܐ ܠܐ ܕܚܠ ܗܘܐ‪ .‬ܘܡܢ ܒܢܝܢܫܐ ܠܐ ܡܬܟܚܕ‬ ‫̈‬ ‫ܗܘܐ« ܚܘܝ ܕܣܓܝ ܥܙܝܙܝܢ ܘܒܥܪܝܪܝܢ ܚܫܐ ܐܝܠܝܢ ܕܢܒܗܝܢ ܒܢ‪ .‬ܘܐܝܠܝܢ ܕܡܢܗܘܢ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪..‬‬ ‫ܡܫܬܟܢܝܢ‪ .‬ܡܒܣܪܝܢ ܥܠ ܕܚܠܬ ܐܠܗܐ ܘܥܠ ܒܗܬܬܐ‬ ‫̇‬ ‫ܡܕܝܢܬܐ ܓܝܪ ܡܫܡܗ܆ ܠܦܓܪܢ‪ .‬ܐܪܡܠܬܐ ܬܘܒ ܡܟܢܐ܆ ܠܐܢܫܘܬܢ‪ .‬ܘܐܪܡܠܬܐ ܩܪܗ܆‬ ‫ܡܛܠ ܬܪܬܝܢ‪ .‬ܚܕܐ ܡܢ܆ ܕܐܝܟܢܐ ܐܪܡܠܬܐ ܓܠܝܙܐ ܡܢ ܥܘܕܪܢܐ ܕܓܒܪܐ܆ ܗܟܢܐ‬ ‫ܘܗܢܘܢ ܕܡܩܪܒܝܢ ܥܡܗ ̈ܚܫܐ ܕܦܓܪܗ܆ ܓܠܝܙ ܡܢ ܥܘܕܪܢܐ ܕܐܢܫ ܐܡܪܝܢ ܒܗܢܐ ܩܪܒܐ‪.‬‬ ‫ܕܚܫܘܗܝ ܐܘ ܡܙܕܟܐ‪ .‬ܕܬܪܬܝܢ ܕܝܢ܆ ̇‬ ‫ܟܠܢܫ ܓܝܪ ܼܗܘ ܒܩܢܘܡܗ ܙܟܐ ܒܩܪܒܐ )‪̈ (fol. 88r‬‬ ‫ܒܗܝ‬ ‫ܕܐܝܟ ܙܢܐ ܕܐܪܡܠܬܐ ܡܣܝܒܪܐ ܩܛܝܪܐ ܕܐܪܡܠܘܬܐ܆ ܗܟܢܐ ܐܢܫ ܢܟܦܐ ܘܡܝܬܪܐ‪.‬‬ ‫ܡܣܝܒܪ ܠܩܪܒܐ ̈‬ ‫ܕܚܫܘܗܝ‪..‬‬ ‫̈‬ ‫̇‬ ‫ܠܚܘܬܚܬܐ ܕ̈ܪܓܝܓܬܐ ̈‬ ‫ܘܚܫܐ ܕܡܩܪܒܝܢ ܥܡ ܐܢܫܘܬܢ‬ ‫ܕܝܢܗ ܕܐܪܡܠܬܐ ܡܫܡܗ܆‬ ‫ܒܥܠ‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܡܝܢܐܝܬ‪ .‬ܐܝܟ ܕܒܐܓܘܢܐ ܩܫܝܐ‪ .‬ܘܡܐܬܝܬܐ ܐܡܝܢܬܐ ܕܐܪܡܠܬܐ ܕܠܘܬ ܕܝܢܐ‬ ‫ܩܪܐ‪ .‬ܠܨܠܘܬܐ ܐܡܝܢܬܐ ܕܐܪܡܠܬܐ ܕܡܩܪܒܝܢ ̈‬ ‫ܢܟܦܐ ܘܡܝܬ̈ܪܐ ܠܘܬ ܐܠܗܐ‪ .‬ܕܢܓܗܘܢ‬ ‫ܕܚܫܐ ܐܘܟܝܬ ܠܡܬܝܐܒܢܘܬܐ ‪ 305‬ܐܡܝܢܬܐ ܕܩܢܝܢ ܕܢܫܬܘܙܒܘܢ ܡܢܗ‪̇.‬‬ ‫ܡܢ ܗܢܐ ܩܪܒܐ ̈‬ ‫ܙܕܩ ܠܡܕܥ‪ .‬ܗܫܐ ܕܐܝܠܝܢ ̇ܡܢ ܕܐܝܬܝܗܘܢ ̈‬ ‫ܢܟܦܐ ܟܝܬ ܘܡܝܬ̈ܪܐ‪ .‬ܡܨܠܝܢ ܐܡܝܢܐܝܬ‬ ‫ܠܘܬ ܐܠܗܐ‪ .‬ܕܢܫܘܙܒ ܐܢܘܢ ܡܢ ܗܢܐ ܩܪܒܐ‪ .‬ܘܫܡܥ ܐܠܗܐ ܨܠܘܬܗܘܢ‪ .‬ܘܦܪܩ ܠܗܘܢ‬ ‫̈‬ ‫ܕܗܘ ܡܪܝܐ ܐܡܪ‪ .‬ܐܝܠܝܢ ܕܝܢ ܕܐܝܬܝܗܘܢ ̈‬ ‫ܘܛܢܦܐ ܠܘ ܒܠܚܘܕ‬ ‫ܒܝܫܐ‬ ‫ܡܢܗ‪ .‬ܐܝܟܢܐ ܼ‬ ‫ܡܨܠܝܘ ܠܐ ܡܨܠܝܢ ܠܘܬ ܐܠܗܐ ܕܢܫܘܙܒ ܐܢܘܢ ܡܢ ܗܢܐ ܩܪܒܐ‪ .‬ܐܠܐ ܘܡܬܦܪܣܝܢ‬ ‫̈‬ ‫ܕܗܘ‪ .‬ܐܢ ܗܢܐ ܕܡܢ‬ ‫ܥܠܠܬܐ‪ .‬ܐܝܟܢܐ ܕܝܬܝܪ ܢܥܫܢ ܥܠܝܗܘܢ ܗܢܐ ܩܪܒܐ‪ .‬ܟܠ ܐܝܢܐ ܼ‬ ‫̇‬ ‫ܠܓܘ ܢܒܗ ܒܢ ܘܐܢ ܗܘ ܕܡܢ ܠܒܪ ܣܩܘܒܠܐܝܬ ܓܕܫ ܠܢ‪ .‬ܐܦ ܗܕܐ ܙܕܩ ܠܡܕܥ ܕܚܠܦ‬ ‫̇ܗܝ ܕܐܡܪܬ ܐܪܡܠܬܐ »ܬܒܥܝܢܝ«܆ »ܬܒܘܥ ܠܝ« ܟܬܝܒ ܒܚܪܩܠܝܐ ܘܚܠܦ ̇ܗܝ‬ ‫»ܕܐܬܒܥܝܗ‪̇ «.‬ܗܝ »ܐܬܒܥ ̇‬ ‫̇‬ ‫ܠܗ« ܟܬܝܒ ܗܠܝܢ ܝܬܝܪ ̈‬ ‫ܢܩܦܢ‪.‬‬ ‫̈‬ ‫ܠܓܒܘܗܝ ܕܩܪܝܢ ܠܗ ܒܠܠܝܐ‬ ‫)‪» (18:7‬ܐܠܗܐ ܕܝܢ ܠܐ ܝܬܝܪܐܝܬ ܥܒܕ ܬܒܥܬܐ‬ ‫ܘܒܐܝܡܡܐ«‪ .‬ܗܢܘ ܬܒܥܬܐ ܐܡܪ ܕܥܒܕ ܠܗܘܢ܆ ̇‬ ‫ܒܗܝ ܕܐܡܪ ܕܡܓܗܐ ܠܗܘܢ ܡܢ‬ ‫ܗܢܐ ܩܪܒܐ܇ ܟܕ ܡܛܝܒ ܨܒܝܢܐ ܕܝܠܗܘܢ ܕܢܚܘܢ ܒܢܟܦܘܬܐ ܘܡܝܬܪܘܬܐ܇ ܘܫܐܠܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܢܟܦܐ‬ ‫ܓܒܝܐ‬ ‫ܠܓܒܘܗܝ ܕܝܢ ܐܡܪ ܘܠܘ ܠܟܠܢܫ܆ ܡܛܠ ̇ܗܝ ܕܐܝܠܝܢ‬ ‫ܡܢܗ ܕܢܫܘܙܒ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫ܘܡܝܬ̈ܪܐ ܒܠܚܘܕ܆ ܘܡܨܠܝܢ ܠܘܬ ܐܠܗܐ ܕܢܫܘܙܒ ܐܢܘܢ ܡܢ ܗܢܐ ܩܪܒܐ ܕܚܫܐ‪ .‬ܘܠܘ‬ ‫ܐܝܠܝܢ ܕܐܝܬܝܗܘܢ ̈‬ ‫ܒܝܫܐ‪:‬‬ ‫)‪» (18:8a‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܢܥܒܕ ܬܒܥܬܗܘܢ ܒܥܓܠ« ܗܢܘ ̇ܗܝ ܕܒܥܓܠ ܐܘܣܦ܆‬ ‫ܡܛܠ ܕܡܫܘܙܒ ܠܗܘܢ ܡܢܗ ܕܗܢܐ ܩܪܒܐ ܒܥܓܠ܆ ܐܡܬܝ ܕܡܨܠܝܢ ܠܗ ܒܨܒܝܢܐ‬ ‫ܡܛܝܒܐ ܘܒܠܒܐ ܫܠܡܐ‪ .‬ܐܘ ܒܥܓܠ ܐܡܪ܇ ܡܛܠ ܕܗܠܝܢ ̈ܚܝܐ‪ .‬ܐܝܟ ܠܐ ܡܕܡ ܚܫܝܒܝܢ‪.‬‬ ‫ܘܩܪܝܒ ܗܘ ܝܘܡܐ ܕܡܐܬܝܬܗ ܕܝܗܒ ܠܗܘܢ ܫܪܝܐ ܓܡܝܪܐ ܡܢ ܗܢܐ ܩܪܒܐ ܥܣܩܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܛܒܬܐ ܠܐ‬ ‫ܡܨܛܠܝܢܐ ܘܡܒܣܡ ܠܗܘܢ‬ ‫ܡܝܘܬܐ ܘܠܐ‬ ‫ܟܕ ܥܒܕ ܠܗܘܢ ܠܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܚܝܐ ܡܫܝܢܐ ܕܪܚܝܩܝܢ ܡܢ ܟܠܗ ܡܙܠܗܙܘܬܐ ܘܟܡܝܪܘܬܐ‪.‬‬ ‫ܡܬܡܠܠܢܝܬܐ܆‬ ‫ܐܝܬܘܗܝ܆ ܗܢܐ ܕܝܢܐ ̇ܡܢ ܩܫܝܐ ܣܡ ܕܢܬܬܟܠ ܚܢܢ ܥܠ ܐܠܗܐ‬ ‫ܦܘܫܩܐ ܕܝܢ ܬܠܝܬܝܐ‬ ‫ܺ‬ ‫̇‬ ‫̈‬ ‫ܳ‬ ‫ܒܣܝܡܐ‪ .‬ܐܪܡܠܬܐ ܕܝܢ ܠܐܝܠܐ ܣܡ‪ .‬ܕܢܘܕܥ ܥܠ ܫܚܝܩܝ ܒܐܓܘܢܐ ܗܘ ܕܡܝܬܪܘܬܐ‪.‬‬ ‫̈‬ ‫ܚܘܬܚܬܐ‬ ‫ܕܣܢܝܩܝܢ ܥܠ ܐܝܠܐ ܕܐܠܗܐ‪ .‬ܣܡ ܬܘܒ ܡܛܠ ܕܝܢܐ ܕܥܘܠܐ ܕܢܪܡܘܢ‪ .‬ܥܠ‬ ‫̈‬ ‫ܥܘܠܐ ܕܟܠܝܢ ܠܢ ܡܢ ܙܕܝܩܘܬܐ‪ .‬ܘܣܡ ܡܐܬܝܬܐ ܐܡܝܢܬܐ ܕܐܪܡܠܬܐ ܕܠܘܬ ܕܝܢܐ‪.‬‬ ‫̈‬ ‫ܕܢܘܕܥ ܕܒܨܠܘܬܐ ܐܡܝܢܬܐ ܙܟܝܢ ܡܝܬ̈ܪܐ ܠܚܫܝܗܘܢ‪ .‬ܘܣܡ ܡܓܪܬ ܪܘܚܐ ܕܕܝܢܐ‪.‬‬ ‫ܕܢܘܕܥ ܕܗܪܟܐ ܡܓܪ ܪܘܚܗ ܐܠܗܐ ܒܥܠܡܐ ܗܢܐ‪ .‬ܘܠܐ ܦܪܥ ܠܡܝܬ̈ܪܐ ܦܘܪܥܢܐ‪.‬‬ ‫̈‬ ‫ܒܐܥܦܐ‪] .‬ܦܘܫܩܐ ܬܘܒ ܪܒܝܥܝܐ ܐܝܬܘܗܝ‪ (fol. 88v) :‬ܕܝܢܐ‬ ‫ܕܒܥܠܡܐ ܕܥܬܝܕ ܦܪܥ‬ ‫̇ܡܢ ܕܥܘܠܐ ܩܪܐ‪ .‬ܠܡܫܝܚܐ ܕܓܠܐ ܐܘܟܝܬ ܠܐܢܛܝܟܪܝܣܛܘܣ‪ .‬ܐܪܡܠܬܐ ܕܝܢ ܫܡܗ܆‬ ‫̇‬ ‫ܕܝܢܗ ܬܘܒ ܩܪܐ ܠܥܕܬܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܐܬܝܐ ܟܢܘܫܬܐ ܠܘܬ‬ ‫ܠܟܢܘܫܬܐ‪ .‬ܒܥܠ‬ ‫ܐܢܛܝܟܪܝܣܛܘܣ ܘܩܒܠܐ ܠܗ ܥܠ ܥܕܬܐ‪ .‬ܕܫܩܠܬ ܟܐܡܬ ܗܠܝܢ ܕܐܝܬܝܗܝܢ ̈‬ ‫ܗܘܝ ܕܝܠܗ‪̇.‬‬ ‫̇‬ ‫ܘܗܝܕܝܢ ܐܢܛܝܟܪܣܛܘܣ ܡܗܦܟ ̇‬ ‫ܕܝܠܗ ܡܢ ܠܘܬ ܥܕܬܐ[ ‪306‬‬ ‫ܠܗ ܗܠܝܢ‬ ‫‪.‬ܠܡܬܢܐܢܒܢܘܬܐ ‪Due to scribal error, it is written‬‬ ‫‪The bracketed paragraph was crossed out by a later scribe; and he wrote in the mar‬‬‫̇‬ ‫ܘܥܠܗܝ ܐܬܠܚ ‪gin the following note:‬‬ ‫‪. “This is a bad interpreta‬ܦܘܫܩܐ ܥܘܠܐܐܝܬ ܗܘܐ ܗܪܟܐ‬‫‪tion; therefore, it must be deleted.” Nevertheless, Bar Salibi quoted this paragraph of inter‬‬‫‪pretation from Moshe Bar Kepha and attributed it to Hippolytus (d. 235).‬‬ ‫‪305‬‬ ‫‪306‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫)‪» (18:8b‬ܒܪܡ ܢܐܬܐ ܒܪܗ ܕܐܢܫܐ‪ .‬ܘܢܫܟܚ ܟܝ ‪ 307‬ܗܝܡܢܘܬܐ ܥܠ ܐܪܥܐ« ̄ܗ‪:‬‬ ‫̇‬ ‫ܗܝܡܢܘܬܐ ܓܝܪ ܒܬ̈ܪܝܢ ܙ ̈‬ ‫ܐܝܬܝܗ܆ ܐܘ ̇ܗܝ ܕܡܗܝܡܢܝܢܢ ‪ 308‬ܒܚܕ ܐܠܗܐ ܫܪܝܪܐ‬ ‫ܢܝܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܩܢܘܡܐ ܩܕܝܫܐ ܐܒܐ ܘܒܪܐ ܘܪܘܚܐ ܕܩܘܕܫܐ‪ .‬ܐܘ ܗܝ ܕܡܗܝܡܢܝܢܢ‬ ‫ܕܐܝܬܘܗܝ‪ .‬ܬܠܬܐ‬ ‫̈‬ ‫̈‬ ‫ܠܡܠܘܗܝ ܕܐܠܗܐ܇ ܘܠܐ ܡܬܦܫܟܝܢܢ ܥܠ ܫܘܘܕܝܘܗܝ‪ .‬ܕܟܠ ܡܕܡ ܕܐܡܪ ܘܡܫܬܘܕܐ‪.‬‬ ‫̈‬ ‫ܐܒܗܬܐ܆ ܒܗܕܐ ܗܝܡܢܘܬܐ‬ ‫ܡܗܝܡܢܝܢܢ ܘܡܫܪܪܝܢܢ ܕܡܫܡܠܐ ܠܗ‪ .‬ܐܒܪܗܡ ܗܟܝܠ ܪܝܫ‬ ‫ܐܙܕܕܩ‪̇ .‬‬ ‫ܒܗܝ ܕܟܕ ܡܠܟ ܐܦ ܐܫܬܘܕܝ ܠܗ ܐܠܗܐ ܡܢ ܒܬܪ ܕܣܐܒ ܘܣܐܒܬ ܣܪܐ܇‬ ‫̈‬ ‫̇‬ ‫ܥܩܪܬܐ ܐܢܬܬܗ܆ ܕܝܗܒ ܠܗ ܒܪܐ܆ ܐܦ ܕܡܣܓܐ ܙܪܥܗ ܒܕܡܘܬ ܟܘܟܒܐ ܕܒܫܡܝܐ܇‬ ‫̈‬ ‫ܕܟܢܥܢܝܐ‪ .‬ܗܝܡܢ ܘܐܫܪ ̈‬ ‫ܠܡܠܘܗܝ ܕܐܠܗܐ‪ .‬ܘܠܐ ܐܬܦܫܟ ܥܠ‬ ‫ܘܕܝܗܒ ܠܗܘܢ ܐܪܥܐ‬ ‫ܡܘܠܟܢܗ‪ .‬ܘܡܛܠ ܗܕܐ ܐܡܪ ܟܬܒܐ ܕܡܘܫܐ ܢܒܝܐ܇ ܘܕܫܠܝܚܐ ܦܘܠܘܣ ܬܘܒ‪ .‬ܕܗܝܡܢ‬ ‫ܐܒܪܗܡ ܒܐܠܗܐ܆ ܘܐܬܚܫܒܬ ܠܗ ܗܝܡܢܘܬܗ ܠܙܕܝܩܘܬܐ‪ .‬ܡܕܝܢ ܗܝܡܢܘܬܐ ܒܬ̈ܪܝܢ‬ ‫̇‬ ‫̈‬ ‫ܐܝܬܝܗ‪ .‬ܚܕ ̇ܡܢ܆ ̇ܗܝ ܕܢܗܝܡܢ ܒܐܠܗܐ ܕܐܝܬܘܗܝ‪ .‬ܐܚܪܢܐ ܕܝܢ‪̇ .‬ܗܝ ܕܢܗܝܡܢ‬ ‫ܙܢܝܐ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܡܫܡܠܐ ܠܡܠܘܗܝ ܘܠܫܘܘܕܝܘܗܝ ܕܠܘܬܢ‪ .‬ܗܝܡܢܘܬܐ ܕܝܢ ܗܪܟܐ ܩܪܐ ܡܫܝܚܐ܆ ܠܗܝ‬ ‫ܕܢܗܝܡܢ ܐܢܫ ܒܐܠܗܐ ܕܐܝܬܘܗܝ‪̇ .‬‬ ‫ܘܗܝ ܕܐܡܪ »ܟܝ«܆ ܥܠ ܡܙܠܗܙܘܬܐ ܫܘܕܥ‪ .‬ܘܗܕܐ‬ ‫ܕܒܗܝ ܡܐܬܝܬܐ ܕܝܠܝ ܬܪܝܢܝܬܐ܆ ܙܥܘ̈ܪܐ ܡܫܬܟܚܝܢ ܕܡܗܝܡܢܝܢ ܒܐܠܗܐ‪̇ .‬‬ ‫̇‬ ‫ܒܗܝ‬ ‫ܐܡܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܩܐܪ ܚܘܒܗܘܢ ܼܡܢ ܥܠܠܬܐ ܣܓܝܐܬܐ ܘܡܫܢܝܢ ܡܢ ܗܝܡܢܘܬܐ ܠܠܐ ܗܝܡܢܘܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܗܝܡܢܘܬܐ ̇ܩܪܐ ܗܪܟܐ܆ ̇‬ ‫ܡܬܡܠܠܢܝܬܐ܆‬ ‫ܠܛܒܬܐ ܠܐ‬ ‫ܠܗܝ ܕܢܗܝܡܢ ܐܢܫ‬ ‫̈‬ ‫̈‬ ‫ܘܠܚܝܐ ܕܠܥܠܡ ܕܐܫܬܘܕܝ ܡܫܝܚܐ ܦܘܪܥܢܐ ܠܙܕܝܩܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܒܡܐܬܝܬܐ ܕܝܠܝ‬ ‫̈‬ ‫ܬܪܝܢܝܬܐ ܙܥܘ̈ܪܐ ܼܗܘ ܡܫܬܟܚܝܢ‪ .‬ܕܡܗܝܡܢܝܢ ܠܦܘ̈ܪܥܢܐ ܕܐܫܬܘܕܝܬ ܠܙܕܝܩܐ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܗܝܡܢܘܬܐ ܡܫܡܗ ܗܪܟܐ܆ ܠܡܫܪܪܘܬܐ ܟܝܬ ܘܡܬܟܬܫܢܘܬܐ ܕܠܘܩܒܠ ̈ܚܫܐ‬ ‫ܫܟܝ�ܐ ܕܦܓܪܐ ̈‬ ‫ܘܚܝܠܘܬܐ ܕܐܟܠܩܪܨܐ‪ .‬ܘܗܕܐ ܐܡܪ ܕܒܡܐܬܝܬܐ ܬܪܝܢܝܬܐ ܕܝܠܝ ̈ܕܠܝܠܐ‬ ‫̈‬ ‫ܘܚܝܠܘܬܐ‬ ‫ܡܫܬܟܚܝܢ ]ܕܡܩܪܒܝܢ[ )‪ (fol. 89r‬ܘܡܬܟܬܫܝܢ ܠܘܩܒܠ ̈ܚܫܐ ܫܟܝ�ܐ ܕܦܓܪܐ‪.‬‬ ‫ܕܐܟܠܩܪܨܐ‪̇ .‬‬ ‫ܕܒܢܝܢܫܐ ̈‬ ‫̈‬ ‫ܒܝܫܐ ܡܫܬܟܚܝܢ‪.‬‬ ‫ܒܗܝ ܕܣܘܓܐܗܘܢ‬ ‫̈‬ ‫ܐܢܫܐ ܐܝܠܝܢ ܕܬܟܝܠܝܢ ܥܠ ܢܦܫܗܘܢ‬ ‫)‪» (18:9‬ܘܐܡܪ ܗܘܐ ܡܬܠܐ ܗܢܐ ܠܘܩܒܠ‬ ‫̈‬ ‫ܕܐܝܬܝܗܘܢ ̈‬ ‫ܙܕܝܩܐ ܘܒܣܝܢ ܥܠ ܟܠܢܫ« ܗܢܘ ܡܛܠ ܐܪܒܥ ܥܠܠܬܐ ܐܡܪܗ ܠܡܬܠܐ‬ ‫ܕܗܢܘܢ ܕܩܢܝܢ ܡܝܬܪܘܬܐ ܢܪܚܩܘܢ ܡܢ ܫܘܒܗܪܐ܆ ܕܠܐ ܢܘܒܕܘܢܗ̇‬ ‫ܗܢܐ‪ .‬ܚܕܐ ̇ܡܢ܆ ̇‬ ‫ܠܡܝܬܪܘܬܗܘܢ‪ .‬ܒܝܕ ܫܘܒܗܪܐ ܕܝܠܗܘܢ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ܕܗܠܝܢ ܕܐܝܬ ܠܗܘܢ ܚܛܝܬܐ‪.‬‬ ‫̇‬ ‫ܕܢܥܛܘܢܗ ܠܚܛܝܬܗܘܢ‪ .‬ܒܝܕ ܬܝܒܘܬܐ‪ .‬ܕܬܠܬ ܕܝܢ܆‬ ‫ܢܩܢܘܢ ܡܟܝܟܘܬܐ ܘܢܨܠܘܢ܆ ܐܝܟܢܐ‬ ‫ܕܢܠܦ ܠܢ ܕܟܕ ܩܝܡܝܢܢ ̇‬ ‫ܒܗ ܒܨܠܘܬܐ‪ .‬ܢܚܙܐ ܐܝܟܢܐ ܢܨܠܐ‪ .‬ܕܠܐ ܟܕ ܒܥܝܢܢ ܕܢܐܬܪ ܡܢ‬ ‫ܗܕܐ‪ .‬ܓܕܫܐ ܕܚܣܪܝܢܢ‪ .‬ܕܐܪܒܥ ܕܝܢ‪ .‬ܕܢܚܘܐ ܕܛܒ ܼܗܘ ܚܛܝܐ ܕܡܬܡܟܟ ܘܬܐܒ ܡܢ‬ ‫ܙܕܝܩܐ ܕܡܫܬܩܠ ܘܡܬܚܬܪ‪:‬‬ ‫)‪» (18:10a‬ܬ̈ܪܝܢ ܓܒ�ܝܢ ܣܠܩܘ ܠܗܝܟܠܐ ܠܡܨܠܝܘ« ܗܢܘ ܚܙܝ ܠܬܪܝܨܘܬ ܕܝܢܗ ܕܡܪܝܐ‬ ‫̈‬ ‫ܒܐܦܐ ܕܝܠܗ܆ ܠܬ̈ܪܝܗܘܢ ܓܝܪ܆ ܓܒ�ܐ ܩܪܐ ܐܢܘܢ ܘܐܫܘܝ ܐܢܘܢ‪ .‬ܒܗܕܐ‪.‬‬ ‫ܘܠܠܐ ܡܣܒ‬ ‫ܟܕ ܠܐ ܚܪ ܒܥܘܬܪܐ ܘܫܘܠܛܢܐ ܘܪܝܫܢܘܬܐ‪.‬‬ ‫̄‬ ‫)‪» (18:10b‬ܚܕ ܦܪܝܫܐ‪ .‬ܘܐܚܪܢܐ ܡܟܣܐ« ܗ‪ :‬ܕܐܝܢܐ ܐܝܬܘܗܝ ܡܟܣܐ‪ .‬ܐܡܝܪ ܠܢ‪.‬‬ ‫ܦ�ܝܫܐ ܕܝܢ ܐܝܬܝܗܘܢ ܗܘܘ ܕܒܛܝܠ ܠܗܘܢ ܥܠ ܡܝܬܪܘܬܐ‪̇ .‬ܗܢܘܢ ܕܦܪܫܘ ܟܐܡܬ‬ ‫̈‬ ‫ܦܘܩܕܢܘܗܝ‪ .‬ܘܐܡܝܢܝܢ ܗܘܘ ܓܝܪ ܒܨܘܡܐ ܘܒܨܠܘܬܐ‪.‬‬ ‫ܢܦܫܗܘܢ ܠܐܠܗܐ ܕܢܛܪܘܢ‬ ‫̈‬ ‫ܘܒܡܘܗܒܬܐ ܕܡܥܣ�ܐ‪ .‬ܗܢܐ ܕܝܢ ܦܪܝܫܐ܆ ܚܕ ܡܢ ܗܠܝܢ ܐܝܬܘܗܝ ܗܘܐ‪:‬‬ ‫‪Added by a later scribe.‬‬ ‫‪.‬ܕܡܗܡܢܝܢܢ ‪Due to scribal error, it is written‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̇‬ ‫»ܘܗܘ ܦܪܝܫܐ ܩܐܡ ܗܘܐ ̈‬ ‫ܒܝܢܘܗܝ ܠܢܦܫܗ‪ .‬ܘܗܠܝܢ ܡܨܠܐ ܗܘܐ‪ .‬ܐܠܗܐ‬ ‫)‪(18:11‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܘܕܐ ܐܢܐ ܠܟ‪ .‬ܕܠܐ ܗܘܝܬ ܐܝܟ ܫܪܟܐ ܕܐܢܫܐ ܚܛܘܦܐ ܘܥܠܘܒܐ ܘܓܝ�ܐ‪ .‬ܘܠܐ‬ ‫̈‬ ‫̈‬ ‫ܘܥܠܘܒܐ ܐܝܬܝܗܘܢ܆ ̇ܗܢܘܢ ܕܫܩܠܝܢ ܡܕܡ‬ ‫ܚܛܘܦܐ ̇ܡܢ‬ ‫ܐܝܟ ܗܢܐ ܡܟܣܐ« ܗܢܘ‬ ‫̈‬ ‫ܕܠܐ ܙܕܩ ܠܗܘܢ ܕܢܫܩܠܘܢܝܗܝ‪ .‬ܡܟܣܐ ܓܝܪ ܗܟܢܐ ܥܒܕܝܢ ܗܘܘ‪ .‬ܓܝ�ܐ ܕܝܢ܆ ܟܕ ܝܕܥܝܢ‪.‬‬ ‫̈‬ ‫ܘܣܓܝܐܬܐ ܓܝܪ ܐܝܬ ܠܢ ܕܢܐܡܪ‪ .‬ܠܘܬ ܦܪܝܫܐ‪ .‬ܚܕܐ ̇ܡܢ܆ ܕܠܘ ܟܠ ܕܠܝܬܘܗܝ ܠܐ‬ ‫̈‬ ‫ܚܛܘܦܐ ܘܠܐ ܥܠܘܒܐ ܘܠܐ ܓܝܪܐ܆ ܡܢ ܐܢܢܩܐ ܛܒܐ ܼܗܘ‪ .‬ܣܓܝܐܐ ܓܝܪ ܐܝܬ‬ ‫ܒܥܠܡܐ‪ .‬ܕܠܐ ܛܒܝܢ܆ ܘܠܐ ܒܝܫܝܢ‪ .‬ܕܬܪܬܝܢ ܓܝܪ ܕܒܝܫܘܬܐ ܕܐܚ�ܢܐ܆ ܛܒܘܬܐ ܒܟ ܠܐ‬ ‫̇‬ ‫ܚܝܠܗ ܗܘ ܡܬܬܕܝܢܐ ܐܡܪ ܐܢܫ ܚܟܝܡܐ‪ .‬ܕܬܠܬ ܕܝܢ܆‬ ‫ܥܒܕܐ‪ .‬ܟܠ ܨܒܘܬܐ ܗܟܝܠ܆ ܡܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܕܒܗܝ ܕܚܝܒܬ ܠܐܚ�ܢܐ ܘܙܕܩܬ ܢܦܫܟ܆ ܕܠܩܘܒܠܐ ܐܝܬܝܗ‪ .‬ܕܗܝ ܕܐܡܪ ܡܫܝܚܐ܇ ܕܠܐ‬ ‫̈‬ ‫ܬܕܘܢܘܢ ܕܠܐ ܬܬܕܝܢܘܢ‪ .‬ܘܠܐ ܬܚܝܒܘܢ‪ .‬ܕܠܐ ܬܬܚܝܒܘܢ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܕܐܢܫܐ‬ ‫̈‬ ‫ܐܦܝܗܘܢ‬ ‫ܡܝܬ̈ܪܐ܆ ܠܐ ܪܚܡܝܢ ܕܢܬܩܠܣܘܢ‪ .‬ܘܐܢ ܓܕܫ ܘܡܬܩܠܣܝܢ‪ .‬ܒܗܬܝܢ ܘܟܦܝܢ‬ ‫ܒܐܪܥܐ‪ .‬ܐܢܬ ܕܝܢ‪ .‬ܩܠܣܬ ܢܦܫܟ‪:‬‬ ‫)‪» (18:12a‬ܐܠܐ ܨܐܡ ܐܢܐ ܬ̈ܪܝܢ ܒܫܒܬܐ« ̄ܗ‪ :‬ܬ̈ܪܝܢ ܒܫܒܐ ܘܚܡܫܐ ܒܫܒܐ‪ .‬ܠܝܘܡܐ‬ ‫̈‬ ‫ܝܘܡܝܢ‬ ‫ܓܝܪ ܕܫܒܬܐ܆ ]ܢܝܚܬܐ[ ܕܓܘܐ ܚܫܒܝܢ )‪ (fol. 89v‬ܗܘܘ ܠܗ‪ .‬ܘܗܢܘܢ ܫܬܐ‬ ‫ܐܚ�ܢܐ‪ .‬ܚܕ ܝܘܡܐ ܨܝܡܝܢ ܗܘܘ ܦ�ܝܫܐ‪ .‬ܘܬ̈ܪܝܢ ܠܐ‪ .‬ܥܪܘܒܬܐ ̇ܡܢ ܘܚܕ ܒܫܒܐ ܫܪܝܢ‬ ‫ܗܘܘ‪ .‬ܘܒܬ̈ܪܝܢ ܒܫܒܐ ܨܝܡܝܢ ܗܘܘ‪ .‬ܘܫܪܝܢ ܗܘܘ ܒܬܠܬܐ ܒܫܒܐ ܘܒܐܪܒܥܐ‪ .‬ܘܒܚܡܫܐ‬ ‫ܒܫܒܐ ܨܝܡܝܢ ܗܘܘ‪ .‬ܐܚ�ܢܐ ܐܡܪܝܢ‪ .‬ܕܒܥܪܘܒܬܐ ܘܒܐܪܒܥܐ ܨܝܡܝܢ ܗܘܘ ܦ�ܝܫܐ ܘܠܐ‬ ‫ܡܬܒܥܝܐ ܕܫܪܝܪܐ ܗܕܐ‪ .‬ܐܠܐ ̇ܗܝ ܕܬܪܝܢ‪ .‬ܘܚܡܫܐ ܫܪܝܪܐ‪:‬‬ ‫)‪» (18:12b‬ܘܡܥܣܪ ܐܢܐ ܟܠ ܡܕܡ ܕܩܢܐ ܐܢܐ« ̄ܗ‪ :‬ܝܗܒ ܐܢܐ ܚܕ ܡܢ ܥܣܪܐ ܕܟܠ‬ ‫̈‬ ‫ܘܠܡܣܟܢܐ‪:‬‬ ‫ܡܕܡ ܕܩܢܐ ܐܢܐ ܠܒܝܬܐ ܕܐܠܗܐ‬ ‫)‪» (18:12c‬ܐܠܐ ܨܐܡ ܐܢܐ ܬ̈ܪܝܢ ܒܫܒܬܐ ܘܡܥܣܪ ܐܢܐ ܟܠܡܕܡ ܕܩܢܐ ܐܢܐ« ܗ‪̄:‬‬ ‫ܗܢܐ ܦܪܝܫܐ ܬܢܐ ܘܚܫܒ ܡܝܬ̈ܪܬܗ܆ ܕܠܩܘܒܠܐ ̇ܗܝ ܕܐܡܪ‪ .‬ܡܪܝܐ‪ .‬ܕܠܐ ܬܕܥ ܝܡܝܢܟ‬ ‫̈‬ ‫ܕܥܒܕܐ ܚܢܢ ̈ܒܛܝܠܐ‬ ‫ܡܢܐ ܥܒܕܐ ܣܡܠܟ‪ .‬ܘܡܐ ܕܥܒܕܝܢ ܐܢܬܘܢ ܗܠܝܢ ܟܠܗܝܢ܆ ܐܡܪܘ‬ ‫ܘܕܫܪܟܐ‪ .‬ܘܕܠܩܘܒܠܐ ̇‬ ‫ܕܗܝ ܕܐܡܪ ܚܟܝܡܐ ܢܫܒܚܟ ܢܘܟܪܝܐ‪ .‬ܘܠܐ ܦܘܡܟ‪ .‬ܘܐܚܪܢܐ‪.‬‬ ‫ܘܠܐ ̈ܣܦܘܬܟ‪ .‬ܚܙܝ ܐܝܟܢܐ ܚܠܛ ܥܡ ܡܘܪܘܢ ܕܩܢܐ ܗܘܐ‪ .‬ܣܝܢܐ ܣܢܐ ܪܝܚܐ‪ .‬ܐܘܟܝܬ‬ ‫ܡܙܓ ܥܡ ܡܝܬܪܘܬܗ܆ ܫܘܒܗܪܐ‪ .‬ܐܡܝܢ ܓܝܪ ܐܡܪ ܐܢܐ ܠܟܘܢ܆ ܕܩܒܠܘ ܐܓܪܗܘܢ‪:‬‬ ‫)‪» (18:13a‬ܗܘ ܕܝܢ ܡܟܣܐ ܩܐܡ ܗܘܐ ܡܢ ܪܘܚܩܐ« ܗܢܘ ̇ܗܝ ܕܡܢ ܪܘܚܩܐ܆ ܗܕܐ‬ ‫̇‬ ‫̇‬ ‫ܕܩܦܣܗ ܠܦܪܗܣܝܐ ܕܝܠܗ܆ ܘܠܐ ܡܬܩܪܒ ܗܘܐ ܠܘܬ ̇ܗܘ ܦܪܝܫܐ‪ .‬ܐܠܐ ܒܪܘܚܩܐ‬ ‫ܐܝܬܝܗ‪.‬‬ ‫ܠܗܠ ܡܢܗ ܩܐܡ ܗܘܐ‪:‬‬ ‫̈‬ ‫)‪» (18:13b‬ܘܠܐ ܨܒܐ ܗܘܐ ܐܦܠܐ ܥܝܢܘܗܝ ܢܪܝܡ ܠܫܡܝܐ« ܗܢܘ ܕܡܛܠ ܕܡܟܣܐ‬ ‫̈‬ ‫ܠܐܦܝ ܫܡܝܐ‪ .‬ܟܕ ܡܨܠܐ ܐܝܟ ܕܐܝܬ‬ ‫ܗܘܬ ܠܗ ܬܐܪܬܗ ܘܥܝܢܗ܆ ܠܐ ܚܙܐ ܗܘܐ ܠܥܠ‬ ‫̈‬ ‫̈‬ ‫ܠܐܦܝ ܫܡܝܐ‪:‬‬ ‫ܠܐܢܫܝܢ ܕܟܕ ܡܨܠܝܢ ܚܝܪܝܢ‬ ‫ܥܝܕܐ‬ ‫)‪» (18:13c‬ܐܠܐ ܛܪܦ ܗܘܐ ܥܠ ܚܕܝܗ‪ .‬ܘܐܡܪ« ܗܢܘ ܡܛܠ ܕܗܘܐ ܚܕܝܗ ܐܘܟܝܬ‬ ‫ܠܡܚܫܒܬܐ ̈‬ ‫̈‬ ‫ܒܝܫܬܐ‪ .‬ܥܠ ̇ܗܝ ܛܪܦ ܗܘܐ ܥܠܘܗܝ‪ .‬ܬܘܒ ܕܝܢ ܥܝܕܐ‬ ‫ܠܒܗ ܒܝܬ ܡܥܡܪܐ‬ ‫̈‬ ‫ܠܐܢܫܝܢ ܕܟܕ ܥܕܠܝܢ ܢܦܫܗܘܢ܆ ܐܘ ܟܕ ܡܬܬܘܝܢ‪ .‬ܡܛܠ ܥܠܬܐ ܐܝܕܐ ܕܗܝ܆ ܛܪܦܝܢ‬ ‫ܼܗܘ‬ ‫ܥܠ ܚܕܝܗܘܢ‪:‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫)‪» (18:13d‬ܐܠܗܐ ܚܘܢܝܢܝ ‪ 309‬ܠܚܛܝܐ‪ «.‬ܒܚܪܩܠܝܐ ܕܝܢ ܟܬܝܒ܆ »ܐܠܗܐ ܚܣܐ ܠܝ‬ ‫̈‬ ‫ܠܚܛܝܐ« ̄ܗ‪ :‬ܗܐ ܒܥܘܬܐ ܘܬܟܫܦܬܐ ̈‬ ‫ܒܚܛܗܝܗܘܢ ܘܬܝܒܝܢ‪:‬‬ ‫ܕܚܛܝܐ ܕܡܪܓܫܝܢ‬ ‫)‪» (18:14a‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܢܚܬ ܗܢܐ ܡܙܕܩ ܠܒܝܬܗ܆ ܝܬܝܪ ܡܢ ̇ܗܘ ܦܪܝܫܐ« ܗܢܘ‬ ‫ܡܛܠ ܡܢܐ‪ .‬ܡܛܠ ܕܦܪܝܫܐ ̇ܡܢ‪ .‬ܡܫܬܒܗܪ ܗܘܐ‪̇ .‬‬ ‫̈‬ ‫ܘܡܢ‬ ‫ܘܗܘ ̇ܡܢ ܕܡܝܬܪ ܡܢ‬ ‫ܒܢܝܢܫܐ ܼ‬ ‫̈‬ ‫ܗܢܐ ܡܟܣܐ ܥܠ ܢܦܫܗ ܐܡܪ ܗܘܐ‪ .‬ܗܢܐ ܕܝܢ܆ ܕܒܨܝܪ ܡܢ ܟܠܗܘܢ ܒܢܝܢܫܐ ܐܡܪ‬ ‫̇‬ ‫̈‬ ‫ܐܦܝ‬ ‫ܘܗܘ ̇ܡܢ‪ .‬ܡܝܬܪܘܬܗ ܒܨܠܘܬܐ ܬܢܐ ܗܘܐ‪ .‬ܗܢܐ ܕܝܢ ܚܘܣܝܐ ܥܠ‬ ‫ܕܐܝܬܘܗܝ‪.‬‬ ‫ܚܛܝܬܗ ܫܐܠ ܗܘܐ‪ .‬ܘܡܛܠ ܗܠܝܢ ܐܡܪ ܡܪܝܐ‪ .‬ܕܢܚܬ ܡܟܣܐ ܠܒܝܬܗ ܟܕ ܡܙܕܩ ܝܬܝܪ‬ ‫ܡܢ ܦܪܝܫܐ ̇ܗܘ‪.‬‬ ‫ܐܠܐ ܟܒܪ ܡܗܦܟ ܐܢܫ ܘܐܡܪ ܕܡܕܝܢ ܚܛܝܐ ܕܡܬܡܟܟ ܡܝܬܪ ܡܢ ܩܕܝܫܐ‬ ‫ܕܡܫܬܥܠܐ ܐܝܟ‪ .‬ܕܐܡܪ ܡܪܢ )‪. (fol. 90r‬ܘܐܡܪܝܢܢ ܕܚܛܝܐ ܡܟܝܟܐ ܕܬܒܥ ܠܗ‬ ‫ܫܘܒܩܢܐ ܘܡܬܦܢܐ ܒܬܝܒܘܬܐ ܫܪܝܪܬܐ‪ .‬ܡܝܬܪ ܡܢ ܩܕܝܫܐ ܡܫܥܠܝܐ ܘܐܦ ܚܬܝܪܐ‪.‬‬ ‫̈‬ ‫ܡܛܠ ܕܡܟܝܟܘܬܗ ̇‬ ‫ܚܛܗܘܗܝ ܒܬܝܒܘܬܗ‪ .‬ܘܚܬܝܪܘܬܗ ܰܘܡܫܩܠܘܬܗ ܕܗܢܐ‪.‬‬ ‫ܕܗܘ‪ .‬ܥܛܬ‬ ‫̈‬ ‫ܡܘܒܕܢ ܠܩܕܝܫܘܬܗ‪ .‬ܐܝܟ ܕܐܡܪ ܡܪܢ‪ .‬ܕܐܡܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ‪ .‬ܕܩܒܠܘ ܐܓܪܗܘܢ‪.‬‬ ‫̇‬ ‫ܚܬܝܪܐ ܓܝܪ ܘܡܫܩܠܐ ܐܝܟ ܗܘ ܕܡܣܒܪ ܕܣܦܩ ܠܢܦܫܗ‪ .‬ܘܒܕܓܘܢ ܫܒܩ ܠܐܠܗܐ‪.‬‬ ‫ܚܛܝܐ ܓܝܪ ܡܐ ܕܐܪܓܫ ܒܡܚܝܠܘܬܗ ܒܐܠܗܐ ܡܬܓܘܣ ܒܬܝܒܘܬܐ‪:‬‬ ‫̇‬ ‫ܕܣܡܗ ܟܠܢܐܝܬ‪.‬‬ ‫)‪» (18:14b‬ܟܠ ܓܝܪ ܕܢܪܝܡ ܢܦܫܗ ܢܬܡܟܟ« ܗܢܘ ܒܝܕ ܗܕܐ ܡܠܬܐ‬ ‫ܚܘܝ ܕܗܢܐ ܡܬܠܐ ܕܦܪܝܫܐ ܘܕܡܟܣܐ‪ .‬ܠܟܠܗ ܓܘܐ ܣܡܗ܆ ܐܝܟ ܩܢܘܢܐ ܡܕܡ‪.‬‬ ‫)‪» (18:15‬ܩܪܒܘ ܗܘܘ ܠܗ ̈ܝܠܘܕܐ ܕܢܩܪܘܒ ܠܗܘܢ« ̄ܗ‪ :‬ܗܢܐ ܩܦܠܐܘܢ ̇‬ ‫ܕܗܘ ܕܫܐܠܗ ܚܕ‬ ‫ܚܝܐ ܕܠܥܠܡ‪̇ .‬‬ ‫ܡܢ ̈ܪܝܫܢܐ ܡܠܦܢܐ ܛܒܐ ܡܢܐ ܐܥܒܕ ܕܐܪܬ ̈‬ ‫ܘܗܘ ܕܕܒܪ ܠܬܪܥܣܪܬܗ‬ ‫ܘܣܠܩ ܠܐܘܪܫܠܡ ̇‬ ‫ܘܗܘ ܣܡܝܐ ܕܦܬܚ ܟܕ ܩܪܒ ܠܐܝܪܝܚܘ܆ ܗܠܝܢ ܓܝܪ ܟܠܗܘܢ܆ ܡܦܫܩܝܢ‬ ‫ܠܢ܆ ̇‬ ‫ܒܗܘ ܕܡܬܝ‪.‬‬

‫‪.‬ܚܘܢܝܗܝ ‪Due to scribal error, it is written‬‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫]ܦܣܘܩܐ ܕܬܫܥܣܪ ܘܕܥܣܪܝܢ[‬

‫)‪» (19:1–2‬ܘܟܕ ܥܠ ܝܫܘܥ ܘܥܒܪ ܒܐܝܪܝܚܘ܆ ܘܓܒܪܐ ܚܕ ܕܫܡܗ ܙܟܝ ܥܬܝܪܐ ܗܘܐ‬ ‫̈‬ ‫ܡܟܣܐ« ̄ܗ‪ :‬ܡܟܣܐ ܓܝܪ ܠܘ ܟܣܝܐܝܬ ܓܢܒ‪ .‬ܐܠܐ ܓܠܝܐܝܬ܆ ܛܠܡ ܘܥܠܒ‬ ‫ܘܪܒ‬ ‫ܘܫܩܠ ܕܠܐ ܕܝܠܗ‪ .‬ܘܐܬܒܝܢ ܗܫܐ‪ .‬ܕܙܟܝ ܠܘ ܡܟܣܐ ܐܝܬܘܗܝ ܗܘܐ ܦܫܝܛܐܝܬ܆ ܐܠܐ ܪܒ‬ ‫̈‬ ‫ܡܟܣܐ ܘܪܝܫܐ ܕܝܠܗܘܢ‪ .‬ܘܒܕܓܘܢ ܪܒܐ ܗܘܬ ܚܛܝܬܗ ܘܥܠܘܒܘܬܗ ܡܢ ܕܝܠܗܘܢ‪.‬‬ ‫ܘܥܘܬܪܐ ܪܒܐ ܩܢܐ ܗܘܐ ܙܟܝ ܗܢܐ‪:‬‬ ‫ܶ‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫)‪» (19:3a‬ܘܨܒܐ ܗܘܐ ܕܢܚܙܐ ܠܝܫܘܥ ܕܡܢܘ« ܗ‪ :‬ܡܛܠ ܛܒܐ ܛܒܐ ܕܥܠܘܗܝ ܨܒܐ‬ ‫̇‬ ‫ܫܘܪܝܗ ܕܡܫܬܚܠܦܢܘܬܗ ܕܙܟܝ‬ ‫ܗܘܐ ܘܡܬܪܓܪܓ ܗܘܐ ܕܢܚܙܝܘܗܝ‪ .‬ܗܢܐ ܓܝܪ ܐܝܬܘܗܝ‬ ‫ܘܕܡܢ ܒܝܫܬܐ ܠܘܬ ܛܒܬܐ܆ ̇ܗܝ ܕܐܬܪܓܪܓ ܗܘܐ ܕܢܚܙܝܘܗܝ ܠܝܫܘܥ‪:‬‬ ‫ܼ‬ ‫̈‬ ‫ܟܢܫܐ ܡܛܠ ܕܒܩܘܡܬܗ ܙܥܘܪ ܗܘܐ ܙܟܝ« ܗܢܘ‬ ‫)‪» (19:3b‬ܘܠܐ ܡܫܟܚ ܗܘܐ ܡܢ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܡܛܠ ܬܪܬܝܢ ܠܐ ܐܫܟܚ ܕܢܚܙܝܘܗܝ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܟܢܫܐ ܣܓܝܐܐ ܕܕܒܝܩܝܢ ܗܘܘ ܠܗ‬ ‫ܠܝܫܘܥ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܡܛܠ ܕܙܥܘܪ ܗܘܐ ܘܟܪܐ ܒܩܘܡܬܗ ܼܗܘ ܙܟܝ‪.‬‬

‫)‪» (19:4‬ܘܪܗܛ ܩܕܡܗ ܠܝܫܘܥ‪ .‬ܘܣܠܩ ܠܗ ܠܬܬܐ ܦܟܝܗܬܐ ܕܢܚܙܝܘܗܝ ܡܛܠ ܕܗܟܘܬ‬ ‫ܥܬܝܕ ܗܘܐ ܕܢܥܒܪ« ̄ܗ‪ :‬ܡܛܠ ܕܥܬܝܕ ܗܘܐ ܕܢܥܒܪ ܝܫܘܥ ܥܠ ܓܢܒ ̇ܗܝ ܬܬܐ‪ .‬ܥܠ‬ ‫̇ܗܝ ܣܠܩ ̇‬ ‫̈‬ ‫ܠܐܦܝ ܠܥܠ ܘܢܚܙܝܘܗܝ‪ .‬ܒܝܕ ܬܬܐ ܕܝܢ ܦܟܝܗܬܐ‬ ‫ܠܗ ܙܟܝ‪ .‬ܐܝܟܢܐ ܕܢܬܥܠܐ‬ ‫̇‬ ‫̈‬ ‫ܕܣܠܩ ܠܥܠ ܡܢܗ ܥܠ ܦܟܝܗܘܬܐ ܕܕܘܒ�ܐ ܒܝܫܐ ܕܩܢܐ ܗܘܐ ܐܣܬܟܠܢܢ‪:‬‬ ‫̇‬ ‫)‪» (19:5a‬ܘܟܕ ܐܬܐ ̇‬ ‫ܠܗܝ ܕܘܟܬܐ ܝܫܘܥ܆ ܚܙܝܗܝ« ܗܢܘ ܡܛܠ ܕܩܕܡ ܝܕܥ ܝܫܘܥ ܗܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܚܪ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܐܝܠܝܢ ܕܟܣܝܢ ܗܘܝ ܒܬܪܥܝܬܗ ܐܝܠܝܢ ܕܐܝܬܝܗܝܢ ܗܘܝ ܕܬܘܪܨܐ‪.‬‬ ‫ܟܣܝܬܐ‬ ‫ܥܠ ̇ܗܝ ܐܪܝܡ ܪܝܫܗ ܘܚܙܝܗܝ‪ .‬ܟܕ ܣܠܝܩ ܠܥܠ ܡܢ ܬܬܐ‪:‬‬ ‫̈‬ ‫ܕܐܝܠܢܐ ܕܣܓܝ‬ ‫)‪» (19:5b‬ܘܐܡܪ ܠܗ ܐܣܬܪܗܒ ܚܘܬ ܙܟܝ« ̄ܗ‪ :‬ܐܟܙܢܐ ܕܐܢܫ ܢܨܘܒܐ‬ ‫ܐܘ ܡܢ ̈‬ ‫ܢܨܒܬܐ܇ ܟܕ ܡܫܟܚ ܢܨܒܬܐ ܛܒܬ ܓܢܣܐ )‪ (fol. 90v‬ܕܒܣܝܐ ܘܒܕܝܐ‪ .‬ܝܕܥ ܕܟܕ‬ ‫̈‬ ‫ܡܬܢܨܒܐ ܒܐܪܥܐ ܡܝܬܝܐ ܦܐ̈ܪܐ ܛܒܐ ܘܫܦܝ�ܐ‪ .‬ܗܟܢܐ ܐܦ ܡܫܝܚܐ ܟܕ ܚܙܝܗܝ‬ ‫ܠܙܟܝ‪ .‬ܕܟܪܝܗ ܒܥܠܘܒܘܬܐ ܘܒܛܠܘܡܘܬܐ‪ .‬ܘܡܛܝܒܐ ܢܦܫܗ ܕܬܫܬܚܠܦ ܫܘܚܠܦܐ ܝܡܝܢܝܐ‬ ‫ܕܠܘܬ ܡܝܬܪܘܬܐ‪ .‬ܡܛܠ ܗܕܐ ܐܡܪ ܠܗ ܕܐܣܬܪܗܒ ܚܘܬ‪.‬‬

‫)‪» (19:5c‬ܝܘܡܢܐ ܓܝܪ ܘܠܐ ܕܒܒܝܬܟ ܐܗܘܐ« ܗܢܘ ܡܛܠ ܬܠܬ ܐܡܪ ܠܗ ܕܘܠܐ ܠܝ‬ ‫ܕܒܒܝܬܟ ܐܗܘܐ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܡܦܣ ܗܘܐ ܒܗ ܒܚܘܫܒܗ܆ ܪܓܝܓ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܕܗܘ ܠܡ‬ ‫ܘܟܘܠܝܬܐ ܓܝܪ ܐܝܬܘܗܝ‪ .‬ܘܝܕܥ‬ ‫ܕܢܚܙܝܘܗܝ‪ .‬ܒܚܪ ܠܒܐ‬ ‫ܡܚܫܒܬܐ ܐܝܟ ̇ܗܝ ܼ‬ ‫̈‬ ‫ܡܚܫܒܬܗܘܢ ܕܠܒܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܡܛܠ ܕܝܕܥ ܗܘܐ ܕܡܛܝܒ ܙܟܝ ܕܢܫܬܚܠܦ‬ ‫ܝܕܥ‬ ‫ܫܘܚܠܦܐ ܝܡܝܢܝܐ ܘܡܝܬܪܐ‪ .‬ܕܬܠܬ ܕܝܢ ܕܡܫܝܚܐ ]ܨܗܐ ܗܘܐ[ ‪ 310‬ܕܢܥܕܪ ܘܢܦܪܘܩ ܠܟܠܢܫ‬ ‫ܥܠ ܗܕܐ ܓܝܪ ܐܬܐ ܗܘܐ ܠܘܬܗ‪ .‬ܐܣܝܐ ܓܝܪ ܐܝܬܘܗܝ ܕܡܐܣܐ ܠܐܝܠܝܢ ܕܟܪܝܗܝܢ‬ ‫ܕܗܘ ܐܡܪ‪ .‬ܐܬܐ ܒܪܗ‬ ‫ܒܚܛܝܬܐ‪ .‬ܘܡܘܫܐ ܠܐܝܠܝܢ ܕܢܦܝܠܝܢ ܒܚܒܪܐ ܕܥܘܠܐ‪ .‬ܐܝܟܢܐ ܼ‬ ‫ܕܐܢܫܐ‪ .‬ܕܢܚܐ ܡܕܡ ܕܐܒܝܕ ܗܘܐ ܘܕܠܐ ܣܢܝܩܝܢ ̈ܚܠܝܡܐ ܥܠ ܐܣܝܐ܆ ܐܠܐ ܐܝܠܝܢ ܕܒܝܫ‬ ‫ܒܝܫ ܥܒܝܕܝܢ‪.‬‬

‫)‪» (19:6‬ܘܐܣܬܪܗܒ ܢܚܬ ܘܩܒܠܗ ܟܕ ܚܕܐ« ܗܢܘ ܬܠܬ ܡܝܬ̈ܪܬܐ ܚܘܝ ܒܗܠܝܢ ܙܟܝ‪.‬‬ ‫ܚܕܐ ̇ܡܢ܆ ܕܐܫܬܡܥ ܘܐܣܬܪܗܒ ܢܚܬ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܕܩܒܠܗ ܒܒܝܬܗ‪ .‬ܕܬܠܬ ܕܝܢ܆‬ ‫ܕܥܡ ܚܕܘܬܐ ܪܒܬܐ ܩܒܠܗ ̇ܗܝ ܕܝܬܝܪ ܪܒܐ‪:‬‬ ‫‪ which has no meaning in such a context.‬ܨܗܘܐ ‪Due to scribal error, it is written‬‬

‫‪310‬‬

‫‪449‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (19:7‬ܟܕ ܚܙܘ ܕܝܢ ܟܠܗܘܢ ܪܛܢܝܢ ܗܘܘ ܘܐܡܪܝܢ‪ .‬ܕܠܘܬ ܓܒܪܐ ܚܛܝܐ ܥܠ ܫܪܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܠܟܢܫܐ ̇ܗܢܘܢ ܕܢܪܛܢܘܢ܆ ܡܛܠ ܕܠܐ ܢܘܟܪܝܐ ܠܫܒܩ‬ ‫ܩܕܡܐܝܬ ̇ܡܢ ܠܐ ܙܕܩ ܗܘܐ ܠܗܘܢ‬ ‫̈‬ ‫ܚܛܗܐ‪ .‬ܕܢܥܘܠ ܘܢܫܪܐ ܠܘܬ ̈ܚܛܝܐ‪ .‬ܕܬܝܒܝܢ‪ .‬ܒܬܪܟܢ ܕܝܢ ܐܡܪܝܢܢ ܕܡܛܠ ܗܕܐ ܪܛܢܝܢ‬ ‫ܗܘܘ‪ .‬ܡܛܠ ܕܟܣܝܐ ܗܘܬ ܡܚܫܒܬܗ ܕܙܟܝ ܡܢܗܘܢ܆ ܘܐܦ ܫܘܚܠܦܗ ܝܡܝܢܝܐ‪ .‬ܘܠܐ‬ ‫̈‬ ‫ܒܟܣܝܬܗ‪ .‬ܘܐܦ ܒܐܝܠܝܢ ̈‬ ‫ܕܒܛܢܢ ܒܬܪܥܝܬܗ ܐܟܡܐ ܕܡܫܝܚܐ ܒܚܪ‬ ‫ܡܦܣܝܢ ܗܘܘ ܒܗܝܢ‬ ‫̈‬ ‫ܟܣܝܬܐ ܡܦܣ ܗܘܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܢܐ«‬ ‫ܢܟܣܝ ܝܗܒ ܐܢܐ‬ ‫)‪» (19:8a‬ܩܡ ܕܝܢ ܙܟܝ ܘܐܡܪ ܠܝܫܘܥ‪ .‬ܗܐ ܡܪܝ܆ ܦܠܓܘܬ‬ ‫̄ܗ‪ :‬ܚܙܐ ܐܢܬ܆ ܠܫܘܚܠܦܗ ܝܡܝܢܝܐ ܘܡܝܬܪܐ ܕܙܟܝ܆ ܡܢ ̇ܗܝ ܕܐܝܬܘܗܝ ܗܘܐ ܥܠܘܒܐ‬ ‫̈‬ ‫̈‬ ‫ܠܡܣܟܢܐ‬ ‫ܘܚܪܡܐ‪ .‬ܗܘܐ ܡܪܚܡܢܐ ܕܝܗܒ ܦܠܓܐ ܕܟܠܡܕܡ ܕܩܢܐ‬ ‫ܘܒܝܫܐ‪ .‬ܡܕܝܢ‬ ‫ܡܫܝܚܐ܆ ܠܘ ܕܠܐ ܒܝܕܥܬܐ ܥܠ ܘܫܪܐ ܠܘܬ ܙܟܝ܆ ܐܠܐ ܒܝܕܥܬܐ ܚܬܝܬܐ ܐܘ ܒܚܙܝܐ‬ ‫̈‬ ‫ܕܟܣܝܬܐ‪:‬‬ ‫̇‬ ‫ܒܗܝ ̇ܡܢ ܕܐܡܪ‪ .‬ܕܠܟܠܢܫ ܡܕܡ‬ ‫)‪» (19:8b‬ܘܠܟܠ ܕܓܠܙܬ ܚܕ ܒܐܪܥܐ ܦܪܥ ܐܢܐ« ܗܢܘ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܓܠܙ ܡܢ ̈‬ ‫̈‬ ‫ܩܢܝܢܝܗܘܢ ܘܛܠܡ ܘܥܠܒ ܐܢܘܢ‪ .‬ܘܫܩܠ‬ ‫ܕܠܣܓܝܐܐ ܡܢ‬ ‫ܕܓܠܙܬ܆ ܚܘܝ‬ ‫̇‬ ‫ܡܢܗܘܢ ܡܕܡ ܕܠܐ ܙܕܩ ܗܘܐ ܠܗ ܕܢܫܩܘܠ‪ .‬ܒܗܝ )‪ (fol. 91r‬ܕܐܡܪ ܕܚܕ ܒܐܪܒܥܐ ܦܪܥ‬ ‫ܐܢܐ ܠܗܘܢ‪ .‬ܡܛܠ ܕܢܡܘܣܐ ܕܒܝܕ ܡܘܫܐ ܗܟܢ ܦܩܕ ܗܘܐ‪ .‬ܕܓܢܒܐ ܟܕ ܡܫܬܟܚ‬ ‫̇‬ ‫ܠܡܪܗ ܕܓܢܒܘܬܐ‪ .‬ܐܝܟ ܐܢܫ‬ ‫ܕܓܢܝܒ ܠܗ‪ .‬ܠܐ ܢܬܩܛܠ‪ .‬ܐܠܐ ܐܢ ܦܪܥ ܚܕ ܒܐܪܒܥܐ‬ ‫ܢܐܡܪ܇ ܕܐܢ ܚܕ ܬܘܪܐ ܓܢܒ܆ ܢܦܪܘܥ ܐܪܒܥܐ ̇‬ ‫ܠܗܘ ܕܓܢܒ ܡܢܗ‪ .‬ܘܐܢ ̇ܡܢ ܡܝܬ ܠܗ‬ ‫̇‬ ‫ܛܝܡܘܗܝ ܚܕ ܒܐܪܒܥܐ ̇‬ ‫ܕܢܦܪܘܥ ܡܢ ̈‬ ‫ܠܗܘ ܕܐܬܓܢܒ ܡܢܗ‪ .‬ܓܢܒܐ ܕܝܢ ܕܗܢܘܢ‬ ‫̇‬ ‫ܕܐܬܥܠܒܘ ܘܐܬܓܠܙܘ ܡܢ ܙܟܝ‪ .‬ܩܒܠܘ ܛܝܒܘܬܐ ܕܥܘܠܒܢܗ‪ .‬ܒܗܝ ܕܗܘܐ ܠܗܘܢ ܥܠܬܐ‬ ‫̇‬ ‫ܡܢܗ ܚܕ ܒܐܪܒܥܐ ܚܙܐ ܐܢܬ ܠܫܘܚܠܦܗ ܝܡܝܢܝܐ ܕܙܟܝ܆ ܡܕܝܢ ܡܫܝܚܐ ܠܘ ܕܠܐ‬ ‫ܕܢܣܒܘܢ‬ ‫ܒܝܕܥܬܐ ܥܠ ܘܫܪܐ ܠܘܬܗ‪ .‬ܘܐܦܢ ̇ܗܢܘܢ ܪܛܢܝܢ ܗܘܘ ܕܠܐ ܒܝܕܥܬܐ‪.‬‬ ‫)‪» (19:9a‬ܐܡܪ ܠܗ ܝܫܘܥ ܝܘܡܢܐ ܗܘܘ ̈ܚܝܐ ܠܒܝܬܐ ܗܢܐ« ܗܢܘ ܕܝܢ ̈ܚܝܐ ܩܪܐ‪.‬‬ ‫̈‬ ‫ܕܒܢܝ ܒܝܬܗ‪ .‬ܙܟܝ ܠܡ ܘܒܝܬܗ܆ ܡܝܬ ܗܘܐ ܒܚܛܝܬܐ‪ .‬ܘܡܟܝܠ‬ ‫ܠܬܘܪܨܗ ܕܙܟܝ ܐܦ‬ ‫ܚܝܐ ܠܒܝܬܐ ܗܢܐ ܒܙܕܝܩܘܬܐ ܠܗܕܐ ܓܝܪ ܐܡܪܗ̇‬ ‫ܕܐܬܬܪܨ ܘܐܫܬܚܠܦ‪ .‬ܝܘܡܢܐ ܗܘܘ ̈‬ ‫ܡܫܝܚܐ‪ .‬ܐܝܟ ̇ܗܝ ܕܐܡܪ ܡܛܠ ܒܪܐ ܐܣܘܛܐ‪» .‬ܕܡܝܬܐ ܗܘܐ ܘܚܝܐ‪ «.‬ܐܦ ̈ܚܛܝܐ‬ ‫̈‬ ‫̈‬ ‫ܓܝܪ ܡܬܩܪܝܢ ̈‬ ‫ܐܝܕܝܟ ܡܪܝܐ‪» «.‬ܘܫܒܘܩ‬ ‫»ܕܡܝܬܐ ܕܡܝܬܝܢ ܡܢ‬ ‫ܡܝܬܐ ܐܝܟ ̇ܗܝ‬ ‫ܡܝܬܐ ܕܩܒܪܝܢ ̈‬ ‫̈‬ ‫ܡܝܬܝܗܘܢ‪» «.‬ܘܐܝܕܐ ܕܦܠܚܐ ܐܣܛܪܢܝܐ‪ .‬ܡܝܬܬܐ ܗܝ ܟܕ ܚܝܐ‪«:‬‬

‫)‪» (19:9b‬ܡܛܠ ܕܐܦ ܗܢܐ܆ ܒܪܗ ܗܘܐ ܕܐܒܪܗܡ« ܗܢܘ ܐܢܐ ܠܡ ܐܬܝܬ ܕܐܚܐ ܡܢ‬ ‫ܚܛܝܬܐ‪ .‬ܠܟܠܗܘܢ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܐܒܪܗܡ‪ .‬ܟܠܗܘܢ ܐܝܠܝܢ‬ ‫ܒܢܝܐ ܕܐܒܪܗܡ‪ .‬ܘܗܠܝܢ ܐܝܬܝܗܘܢ‬ ‫ܕܡܬܕܡܝܢ ܒܝܕ ܗܝܡܢܘܬܗ ܘܒܕܘܒܪܗ ܕܐܒܪܗܡ‪ .‬ܗܠܝܢ ܕܐܡܪܬ ܡܛܠܬܗܘܢ‪ .‬ܕܢܐܬܘܢ‬ ‫ܡܢ ܡܕܢܚܐ ܘܡܢ ܡܥܪܒܐ ܘܢܣܬܡܟܘܢ ܥܡ ܐܒܪܗܡ ܒܡܠܟܘܬܐ‪ .‬ܘܙܟܝ ܚܕ ܡܢ ܗܠܝܢ‬ ‫̇ܗܢܘܢ ܓܝܪ‬ ‫ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܡܕܝܢ ܒܪܗ ܕܐܒܪܗܡ ܫܪܝܪܐܝܬ ܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܒܢܝܐ‬ ‫ܕܐܝܬܝܗܘܢ ܡܢ ܓܢܣܗ ܕܐܒܪܗܡ ܟܕ ܪܚܝܩܝܢ ܡܢ ܗܝܡܢܘܬܗ ܘܕܘܒܪܗ܆ ܠܘ‬ ‫̈‬ ‫ܠܝܗܘܕܝܐ‪» .‬ܕܠܐ ܠܡ ܐܝܬܝܟܘܢ‬ ‫ܫܪܝ�ܐ ܕܐܒܪܗܡ ܐܝܬܝܗܘܢ‪ .‬ܐܝܟܢܐ ܕܐܡܪ ܡܫܝܚܐ‬ ‫ܒܢܘܗܝ ܕܐܒܪܗܡ‪ .‬ܐܠܘ ܓܝܪ ̈‬ ‫̈‬ ‫̈‬ ‫ܒܢܘܗܝ ܕܐܒܪܗܡ ܐܝܬܝܟܘܢ ܗܘܝܬܘܢ܆ ܥܒܕܘܗܝ ܕܐܒܪܗܡ‬ ‫̈‬ ‫ܥܒܕܝܢ ܗܘܝܬܘܢ‪ .‬ܐܠܐ ܐܝܬܝܟܘܢ܆ ܒܢܘܗܝ ܕܣܛܢܐ‪«:‬‬ ‫)‪» (19:10‬ܐܬܐ ܓܝܪ ܒܪܗ ܕܐܢܫܐ ܕܢܒܥܐ ܘܢܚܐ ̇ܗܘ ܡܕܡ ܕܐܒܝܕ ܗܘܐ« ̄ܗ‪:‬‬ ‫ܕܢܒܥܐ܆ ܠܐܝܠܝܢ ܕܒܥܘܠܐ ܐܒܝܕܝܢ ܗܘܘ‪ .‬ܘܢܚܐ܆ ܠܐܝܠܝܢ ܕܒܚܛܝܬܐ ܡܝܬܝܢ ܗܘܘ‪.‬‬

‫)‪» (19:11‬ܘܟܕ ܫܡܥܝܢ ܗܘܘ ܠܗ ܗܠܝܢ܆ ܐܘܣܦ ܠܡܐܡܪ ܡܬܠܐ‪ .‬ܡܛܠ ܕܩܪܝܒ ܗܘܐ‬ ‫ܠܐܘܪܫܠܡ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܘܣܒܪܝܢ ܗܘܘ ܕܒܗܝ ܫܥܬܐ ܥܬܝܕܐ ܗܝ ܕܬܬܓܠܐ ܡܠܟܘܬܐ ܕܐܠܗܐ« ܗܢܘ ܙܕܩ‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫̈‬ ‫ܕܣܓܝܐܬܐ ܡܢ ܐܝܠܝܢ ܕܐܡܪ ܗܘܐ ܦܪܘܩܢ ܡܫܝܚܐ ]ܛܥܘ[ ܗܘܘ ܠܗܝܢ‬ ‫ܠܡܕܥ‬ ‫̈‬ ‫ܬܠܡܝܕܐ‪ .‬ܥܕܡܐ ܕܐܓܢ ܥܠܝܗܘܢ ܪܘܚܐ ܩܕܝܫܐ )‪. (fol. 91v‬ܡܢ ܒܬܪ ܩܝܡܬܐ‪ .‬ܗܟܢܐ‬ ‫ܘܐܦ ܥܠ ܡܠܟܘܬܐ ܕܐܠܗܐ‪ .‬ܟܕ ܫܡܥܝܢ ܗܘܘ ܠܗܕܐ ܐܡܪ ܗܘܐ܆ ܠܐ ܝܕܥܝܢ ܗܘܘ‬ ‫ܕܐܝܕܐ ܗܝ ܡܠܟܘܬܐ ܗܕܐ‪ .‬ܘܐܦܠܐ ܕܠܐܡܬܝ ܡܬܓܠܝܐ‪ .‬ܘܟܕ ܫܡܥܘܗܝ ܠܡܪܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܡܠܝܢ‪ «.‬ܟܕ ܡܘܕܥ‬ ‫ܒܢܒܝܐ‬ ‫ܕܟܬܝܒܢ ܥܠܝ‬ ‫ܕܐܡܪ‪» .‬ܕܗܐ ܣܠܩܝܢܢ ܠܐܘܪܫܠܡ ܘܟܠܗܝܢ‬ ‫ܠܗܘܢ ܒܝܕ ܗܠܝܢ܆ ܥܠ ܚܫܗ ܘܡܘܬܗ ܘܩܝܡܬܗ‪ .‬ܗܢܘܢ ܕܝܢ ܡܛܠ ܕܡܟܣܝܐ ܗܘܬ‬ ‫ܡܢܗܘܢ ܡܠܬܐ ܗܕܐ‪ .‬ܐܣܒܪܘ ܕܡܚܕܐ ܕܣܠܩܝܢ ܥܡܗ ܠܐܘܪܫܠܡ ܒܪܫܥܬܗ ܡܬܓܠܝܐ‬ ‫ܡܠܟܘܬܐ ܕܐܠܗܐ‪ .‬ܘܒܕܓܘܢ ܪܟܒܗ ܠܡܬܠܐ ܗܢܐ‪ .‬ܡܛܠ ܬܠܬ‪ .‬ܚܕܐ ܡܢ܆ ܐܝܟܢܐ‬ ‫ܕܢܘܕܥ ܕܠܘ ܗܫܐ ܡܬܓܠܝܐ ܡܠܟܘܬܐ ܕܐܠܗܐ ܐܝܟܢܐ ܕܗܢܘܢ ܐܣܒܪ‪ .‬ܐܠܐ ܠܚܪܬܐ‬ ‫̇‬ ‫ܠܙܒܢܗ‪ .‬ܐܡܬܝ ܕܕܢܚ ܒܡܐܬܝܬܐ ܐܚܪܝܬܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ܕܢܚܘܐ ܕܟܠ ܚܕ ܚܕ ܠܦܘܬ‬ ‫̈‬ ‫ܨܒܝܢܐ ܘܬܐܓܘܪܬܐ ܕܦܠܚ ܗܪܟܐ ܒܫܘܟܢܐ ܕܢܣܒ܆ ܗܟܢܐ ܡܬܦܪܥ ܬܡܢ‪ .‬ܒܘܣܡܐ‪.‬‬ ‫̈‬ ‫ܝܗܘܕܝܐ ܠܘܬܗ܆ ܘܥܠ ܡܣܡ‬ ‫ܐܘ ܫܘܢܩܐ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܕܢܘܕܥ ܥܠ ܣܢܐܬܐ ܕܩܢܝܢ ܗܘܘ‬ ‫ܒܪܝܫܐ ܕܩܒܠܘ ܡܛܠ ̇ܗܝ ܕܐܡܪܚܘ ܘܨܠܒܘܗܝ ܘܒܕܓܘܢ ܐܡܪ‪:‬‬ ‫)‪» (19:12a‬ܓܒܪܐ ܚܕ ܒܪ ܛܘܗܡܐ ܪܒܐ« ܗܢܘ ܓܒܪܐ ̇ܡܢ܆ ܼܗܘ ܠܗ ܡܫܡܗ‬ ‫ܡܫܝܚܐ‪ .‬ܡܛܠ ̇ܗܝ ܕܫܪܝܪܐܝܬ ܗܘܐ ܒܪܢܫܐ‪ .‬ܘܡܢ ܗܪܟܐ ܐܦ ܛܘܒܢܐ ܦܘܠܘܣ ܓܒܪܐ‬ ‫ܩܪܝܗܝ‪ .‬ܒܪ ܛܘܗܡܐ ܓܝܪ ܪܒܐ ܩܪܐ ܢܦܫܗ‪ .‬ܡܛܠ ܬܠܬ‪ .‬ܚܕܐ ܡܢ܆ ܡܛܠ ܕܡܢ ܐܠܗܐ‬ ‫ܐܒܐ ܐܝܬܘܗܝ‪ .‬ܝܠܝܕ ܟܝܢܐܝܬ ܘܐܘܣܝܐܝܬ܆ ܠܥܠ ܡܢ ܙܒܢܐ ܘܡܠܬܐ‪ .‬ܘܒܕܓܘܢ ܒܪܐ‬ ‫̈‬ ‫ܒܢܝܐ ܕܐܠܗܐ ܐܒܐ‬ ‫ܗܘ ܟܝܢܝܐ ܕܐܠܗܐ ܐܒܐ‪ .‬ܘܠܘ ܐܟܘܬܢ ܕܝܠܢ ܕܐܝܬܝܢ‬ ‫ܒܛܝܒܘܬܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ܆ ܡܛܠ ܕܐܬܒܣܪ ܘܐܬܒܪܢܫ ܡܢ ܛܘܗܡܐ ܕܒܝܬ ܕܘܝܕ‬ ‫ܡܠܟܐ܆ ܕܐܝܬܘܗܝ ܗܘܐ ܛܘܗܡܐ ܪܒܐ ܒܝܣܪܐܝܠ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܐܩܝܡܗ‬ ‫ܠܦܓܪܗ ܒܫܘܒܚܐ ܪܒܐ ܘܠܐ ܡܬܡܠܠܢܐ ܡܢ ܒܝܬ ̈ܡܝܬܐ܆ ܥܠ ̇ܗܝ ܩܪܐ ܼܗܘ ܠܗ »ܒܪ‬ ‫ܛܘܗܡܐ ܪܒܐ‪ «.‬ܛܘܗܡܐ ܗܟܝܠ܆ ܠܓܢܣܐ ̇ܩܪܐ‪ .‬ܐܦ ܒܚܪܩܠܝܐ ܚܠܦ ܒܪ ܛܘܗܡܐ‬ ‫ܪܒܐ܆ »ܫܦܝܪ ܓܢܣܐ« ܟܬܝܒ‪:‬‬ ‫̄‬ ‫)‪.» (19:12b‬ܐܙܠ ܠܐܬܪܐ ܪܚܝܩܐ« ܗ‪ :‬ܐܬܪܐ ܪܚܝܩܐ ܘܢܓܝܪܐ‪ .‬ܬܘܒ ܕܝܢ ܒܝܕ ܐܬܪܐ‬ ‫ܪܚܝܩܐ ̇ܩܪܐ ܠܣܘܠܩܗ ܕܠܫܡܝܐ‪ .‬ܐܦ ܓܝܪ ܣܓܝ ܪܚܝܩܐ ܫܡܝܐ ܡܢ ܐܪܥܐ‪ .‬ܬܘܒ ܕܝܢ‬ ‫ܒܝܕ ܐܬܪܐ ܪܚܝܩܐ ܡܘܕܥ ܕܠܘ ܗܫܐ ܒܗܢܐ ܙܒܢܐ ܡܬܓܠܝܐ ܡܠܟܘܬܐ ܕܐܠܗܐ‪:‬‬ ‫ܐܝܟܢܐ ܕܐܢܬܘܢ ܣܒܪܝܢ ܐܢܬܘܢ܆ ܐܠܐ ܠܙܒܢܐ ܪܚܝܩܐ ܘܢܓܝܪܐ‪ .‬ܬܘܒ ܕܝܢ ܒܝܕ ܐܬܪܐ‬ ‫ܪܚܝܩܐ ܪܡܙ ܗܘܐ ܗܝܕܝܟ܆ ܕܠܐ ܩܪܝܒܐ ܗܘܬ ܡܐܬܝܬܗ‪ .‬ܐܠܐ ܝܘܡܢ ܩܪܝܒܐ ̇ܗܝ‪ .‬ܘܥܠ‬ ‫ܬܪܥܐ ܩܝܡܐ‪:‬‬

‫)‪» (19:12c‬ܕܢܣܒ ܠܗ ܡܠܟܘܬܐ ܘܢܗܦܘܟ« ܗܢܘ ܘܐܝܟܢܐ ܟܕ ܟܝܢܐܝܬ ܡܡܠܟ ܥܠ‬ ‫ܟܠܗܝܢ ܒ�ܝܬܐ ܥܡ ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ ܐܡܪ ܕܢܣܒ ܡܠܟܘܬܐ‪̇ .‬ܗܘ ܓܝܪ ܕܢܣܒ‬ ‫̇‬ ‫ܕܒܗܝ ̇ܡܢ ܕܐܝܬܘܗܝ )‪(fol. 92r‬‬ ‫ܡܠܟܘܬܐ܆ ܠܘ ܟܝܢܐܝܬ ܐܝܬܘܗܝ ܡܠܟܐ‪ .‬ܘܐܡܪܝܢܢ‪.‬‬ ‫̇‬ ‫ܟܝܢܐܝܬ ܐܝܬܘܗܝ ܡܠܟܐ‪ .‬ܘܟܝܢܐܝܬ ܡܡܠܟ ܥܠ ܒ�ܝܬܐ‪ .‬ܥܡ ܐܒܐ ܘܪܘܚܐ‪ .‬ܐܠܐ ܒܗܝ‬ ‫ܕܐܬܒܣܪ ܘܗܘܐ ܒܪܢܫܐ܆ ܡܬܐܡܪ ܕܢܣܒ ܡܠܟܘܬܐ‪ .‬ܘܕܡܬܝܗܒ ܠܗ ̈ܚܝܐ ܘܕܫܪܟܐ‪.‬‬ ‫ܟܠ ܡܕܡ ܓܝܪ ܕܐܝܬܘܗܝ ܕܐܠܗܐ ܟܝܢܐܝܬ܆ ܐܦ ܕܒܪܐ ܘܪܘܚܐ ܩܕܝܫܐ ܟܝܢܐܝܬ‬ ‫ܕܗܘ ܐܡܪ‪» .‬ܕܟܠ ܡܕܡ ܕܐܒܐ܆ ܕܝܠܝ ܐܝܬܘܗܝ‪ «.‬ܐܠܐ ̇‬ ‫ܒܗܝ ܕܗܘܐ‬ ‫ܐܝܬܘܗܝ‪ .‬ܐܝܟ ܼ‬ ‫̇‬ ‫ܒܪܢܫܐ܆ ܡܬܐܡܪ ܕܢܣܒ ܠܗܘ ܡܐ ܕܐܝܬ ܠܗ ܟܝܢܐܝܬ‪ .‬ܘܕܡܬܝܗܒ ܠܗ‪ .‬ܬܘܒ ܗܝ ܕܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ‪ .‬ܕܡܢ ܒܬܪ ܕܣܠܩ ܠܫܡܝܐ܆ ܗܦܟ ܘܐܬܐ ܠܘܬܢ‬ ‫ܕܐܡܪ »ܘܢܗܦܘܟ܆« ܗܕܐ‬ ‫ܒܝܕ ܡܐܬܝܬܗ ̇ܗܝ ܬܪܝܢܝܬܐ‪.‬‬ ‫̈‬ ‫)‪» (19:13a‬ܘܩܪܐ ܥܣܪܐ ̈‬ ‫ܥܒܕܘܗܝ ܩܪܐ܇ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܝܗܒ ܘܫܟܢ‬ ‫ܥܒܕܘܗܝ« ܗܢܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܠܝܚܐ ܘܐܢ ̈ܪܥܘܬܐ‪ .‬ܘܐܢ ܡܕܒ�ܢܐ‬ ‫ܘܫܘܟܢܐ ܕܪܘܚܐ ܩܕܝܫܐ܆ ܐܢ‬ ‫ܡܘܗܒܬܐ‬ ‫ܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܡܫܡܫܢܐ‪ .‬ܘܐܢ ̈ܡܠܦܢܐ ܘܕܫܪܟܐ‪ .‬ܘܥܒܕܘܗܝ ܩܪܐ ܐܢܘܢ܆‬ ‫ܕܥܕܬܐ‪ .‬ܘܐܢ ܟܗܢܐ܆‬

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‫‪TEXT AND TRANSLATION‬‬

‫ܡܛܠ ܕܒܪܝܬܗ ܐܢܘܢ‪ .‬ܟܠ ܠܡ ܒܐܝܕܗ ܗܘܐ‪:‬‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܢܝܢ« ܗ‪ :‬ܡܢܝܢ ܡܫܡܗ܆ ܠܫܘܟܢܐ ܘܡܘܗܒܬܐ‪.‬‬ ‫)‪» (19:13b‬ܘܝܗܒ ܠܗܘܢ ܥܣܪܐ‬ ‫̇‬ ‫»ܠܗܘ ̇ܡܢ ܡܬܝܗܒܐ‪ .‬ܡܠܬܐ‬ ‫ܘܕܪܘܚܐ ܩܕܝܫܐ܇ ܕܛܘܒܢܐ ܦܘܠܘܣ ܡܢܐ ܠܗܘܢ‪ .‬ܘܐܡܪ‪.‬‬ ‫ܕܚܟܡܬܐ‪ .‬ܠܐܚ�ܢܐ ܕܝܢ ܡܠܬܐ ܕܝܕܥܬܐ« ܘܕܫܪܟܐ‪ .‬ܘܡܛܠ ܐܝܕܐ ܥܠܬܐ‪ .‬ܒܡܢܝܢܐ‬ ‫̈‬ ‫ܣܓܝܐܬܐ‪ .‬ܚܕܐ ܡܢ܆‬ ‫ܕܥܣܪܐ ܐܬܚܫܚ‪ .‬ܐܝܠܝܢ ܕܠܗܘܢ ܡܬܝܗܒܝܢ܆ ܘܐܡܪܝܢܢ܆ ܕܡܛܠ‬ ‫ܡܛܠ ܕܥܣܪܐ܆ ܡܢܝܢܐ ܼܗܘ ܡܫܡܠܝܐ‪ .‬ܘܠܝܬ ܡܢܝܢܐ ܐܚܪܢܐ ܣܛܪ ܡܢܗ‪ .‬ܐܢܓܝܪ‬ ‫ܡܢܐ ܐܢܬ ܚܕܥܣܪ ܐܘ ܬܪܥܣܪ܆ ܥܠܘܗܝ ܟܕ ܥܠܘܗܝ ܕܡܢܝܢܐ ̇ܗܦܟ ܐܢܬ‪ .‬ܕܬܪܬܝܢ‬ ‫̈‬ ‫ܛܘܒܝܢ ܝܗܒ܆ ܕܬܠܬ ܕܝܢ܆ ܡܛܠ ܕܠܐܘܪܚܗ ܒܐܢܬܬܐ ܕܩܢܝܐ‬ ‫ܓܝܪ܆ ܡܛܠ ܕܥܣܪܐ‬ ‫̇‬ ‫̇‬ ‫ܥܣܪܐ ̈‬ ‫ܨܪܗ‪ .‬ܕܐܪܒܥ ܬܘܒ܆ ܡܛܠ ܝܘܕ ܗܝ ܣܝܡܐ ܒܪܝܫܐ ܕܫܡܗ‪ .‬ܡܢܝܢܐ‬ ‫ܙܘܙܝܢ‬ ‫̇‬ ‫ܥܣܪܐ ܐܝܬܝܗ‪ .‬ܕܚܡܫ ܬܘܒ܆ ܐܡܪܝܢܢ‪ .‬ܕܒܡܢܝܢܐ ܕܥܣܪܐ܆ ܠܘ ܥܠ ܡܢܝܢܐ ܡܬܚܡܐ‬ ‫̈‬ ‫ܕܡܢܝܢܐ܆ ܘܥܠ ܪܘܟܒܗ ܕܡܬܠܐ‪.‬‬ ‫ܒܛܝܠ ܠܗ܆ ܐܠܐ ܥܠ ܣܓܝܐܘܬܐ ܘܡܫܪܬܚܘܬܐ‬ ‫ܚܘܒ ̇‬ ‫̈‬ ‫ܝܗ ܕܕܪܡܣܘܩ‪ .‬ܘܕܐܪܒܥܐ܆ ܠܐ‬ ‫ܐܝܟ ̇ܗܝ ܕܟܬܝܒܐ ܒܢܒܝܐ‪» .‬ܥܠ ܬܠܬܐ ܠܡ‬ ‫̈‬ ‫̈‬ ‫ܐܗܦܘܟ ܡܢܗܘܢ‪ «.‬ܚܕ ܒܝܕ ܐܪܒܥܐ ܘܬܠܬܐ‪ .‬ܥܠ ܣܓܝܐܘܬܐ ܕܡܢܝܢܐ ܒܛܝܠ ܠܗ܆‬ ‫ܘܠܘ ܥܠ ܡܢܝܢܐ ܡܬܚܡܐ‪ .‬ܕܫܬ ܬܘܒ ܐܡܪܝܢܢ‪ .‬ܕܡܢ ܥܣܪܐ ܕܐܝܬܝܗܘܢ ܡܢܬܐ‬ ‫̈‬ ‫ܡܢܝܢܐ ܐܡܪ ܘܫܘܕܥ‪.‬‬ ‫ܕܡܢܝܢܐ‪ .‬ܥܠ ܟܠܗܘܢ‬ ‫̄‬ ‫)‪» (19:13c‬ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܬܬܓܪܘ ܥܕ ܐܬܐ ܐܢܐ‪ «.‬ܗ‪ :‬ܟܠܚܕ ܡܢܟܘܢ ܡܢ ܥܕܢܐ‬ ‫̇ܗܘ ܕܐܬܝܗܒ ܠܗ ܗܟܢܐ ܢܬܬܓܪ ܘܢܦܠܘܚ ܒܗ܆ ܥܕܡܐ ܠܥܕܢܐ ܕܡܘܬܗ‪ .‬ܕܐܬܐ ܐܢܐ‬ ‫ܘܡܩܝܡ ܠܗ ܘܦܪܥ ܐܢܐ ܠܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܒܢܝ ܡܕܝܢܬܐ )‪ (fol. 92v‬ܕܝܢ ܣܢܝܢ‬ ‫»ܒܢܝ ܡܕܝܢܬܐ ܕܝܢ܆ ܣܢܝܢ ܗܘܘ ܠܗ« ܗܢܘ‬ ‫)‪(19:14a‬‬ ‫̈‬ ‫̈‬ ‫ܗܘܘ ܠܗ ܩܪܐ‪ .‬ܠܝܗܘܕܝܐ ܨܠܘܒܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܐܝܙܓܕܐ ܕܝܢ ܐܝܬܝܗܘܢ܆ ̈‬ ‫ܕܚܫܐ‬ ‫ܐܝܙܓܕܐ ܒܬܪܗ ܘܐܡܪܝܢ« ܗܢܘ܇‬ ‫)‪» (19:14b‬ܘܫܕܪܘ‬ ‫ܘܐܣܛ�ܛܝܘܛܐ‪ .‬ܘܫܪܟܐ ܕܐܝܠܝܢ ܕܫܕܪܘ ܒܬܪܗ ܒܪܡܫܐ ܕܚܫܐ܆ ܘܐܝܬܝܘܗܝ ܕܢܫܠܡܘܢܝܗܝ‬ ‫ܠܡܘܬܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ܆ ̇ܗܝ ܕܟܦܪܘ ܒܡܠܟܘܬܗ‬ ‫)‪» (19:14c‬ܠܐ ܨܒܝܢܢ ܕܢܡܠܟ ܥܠܝܢ ܗܢܐ« ܗܢܘ ܗܕܐ‬ ‫ܩܕܡ ܦܝܠܛܘܣ‪ .‬ܟܕ ܐܡܪܝܢ ܠܗ »ܫܩܘܠܝܗܝ ܨܠܘܒܝܗܝ‪ «.‬ܘܟܕ ܚܣܕ ܐܢܘܢ ܦܝܠܛܘܣ܇‬ ‫ܕܠܡܠܟܟܘܢ ܐܙܩܘܦ܆ ܐܡܪܝܢ ܠܗ‪ .‬ܕܠܝܬ ܠܢ ܡܠܟܐ‪ .‬ܐܠܐ ܐܢ ܩܣܪ‪ .‬ܘܒܪܫܥܬܗ ܕܟܦܪܘ‬ ‫ܒܡܠܟܘܬܗ ܕܡܫܝܚܐ ܐܬܬܡܠܟܘ ܡܢ ܣܛܢܐ‪.‬‬ ‫̇‬ ‫)‪» (19:15a‬ܘܟܕ ܢܣܒ ܡܠܟܘܬܐ ܘܗܦܟ« ̄ܗ‪ :‬ܗܦܘܟܝܗ ܗܟܝܠ ܩܪܐ܆ ܠܡܐܬܝܬܗ ܗܝ‬ ‫ܬܪܝܢܝܬܐ ̇‬ ‫ܘܠܗ ܡܫܡܗ‪:‬‬ ‫)‪» (19:15b‬ܐܡܪ ܕܢܩܪܘܢ ܠܗ ܗܢܘܢ ̈‬ ‫ܥܒܕܘܗܝ ‪ 311‬ܕܝܗܒ ܠܗܘܢ ܟܣܦܐ܇ ܕܢܕܥ ܡܢܐ ܟܠ‬ ‫ܚܕ ܚܕ ܡܢܗܘܢ ܐܬܬܓܪ« ܗܢܘ ܒܝܕ ܗܕܐ ܐܘܕܥ܆ ܕܥܬܝܕ ܼܗܘ ܡܪܝܐ ܕܢܕܘܢ ܠܢ܆ ܐܢ‬ ‫̈‬ ‫ܒܫܘܟܢܐ ܕܝܗܒ ܠܢ ܐܘ ܒܝܫܐܝܬ‪ .‬ܐܘ ܐܢ ܛܡܪܝܢܢ ܠܗܘܢ ܕܠܐ ܦܘܠܚܢܐ‪.‬‬ ‫ܛܒܐܝܬ ܦܠܚܝܢܢ‬ ‫̈‬ ‫ܡܢܝܢ ܐܘܬܪ ܗܢܘ ̇ܗܝ ܕܐܘܬܪ܆‬ ‫)‪» (19:16‬ܘܐܬܐ ܩܕܡܝܐ ܘܐܡܪ‪ .‬ܡܪܝ ܡܢܝܟ܆ ܥܣܪܐ‬ ‫ܗܕܐ ܗܝ܆ ܕܫܘܟܢܐ ̇ܗܘ ܕܝܗܒܬ ܠܝ܆ ܐܘܬܪܬ ܒܗ ܠܩܢܘܡܝ ܘܠܐܚ�ܢܐ‪.‬‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫)‪» (19:17a‬ܐܡܪ ܠܗ ܡܪܗ ܐܝܘ ܥܒܕܐ ܛܒܐ« ̄ܗ‪ :‬ܒܪܬ ܩܠܐ ̇ܗܝ ܕܐܝܘ܆ ܫܦܝܪ‬ ‫ܐܦ ܓܝܪ ܒܚܪܩܠܝܐ ܚܠܦ ܐܝܘ܆ ܫܦܝܪ ܟܬܝܒ‪ .‬ܥܒܕܐ ܡܢ ܩܪܝܗܝ‪ .‬ܡܛܠ ܕܠܦܘܠܚܢܐ‬ ‫‪ which is not in the Peshitta.‬ܥܣܪܐ ‪The manuscript adds the number‬‬

‫‪311‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪452‬‬

‫ܐܬܦܪܫ ܛܒܐ ܕܝܢ ܫܡܗܗ܆ ܡܛܠ ܕܐܬܬܓܪ ܘܦܠܚ ܒܫܡܐ ܕܐܬܝܗܒ ܠܗ‪:‬‬ ‫)‪» (19:17b‬ܕܒܩܠܝܠ ܐܫܬܟܚܬ ܡܗܝܡܢ« ̄ܗ‪ :‬ܩܠܝܠ ̇ܩܪܐ܆ ܠܫܘܟܢܐ ܕܗܪܟܐ ܐܬܝܗܒ‬ ‫ܠܗ‪ .‬ܘܩܠܝܠ ܩܪܝܗܝ܆ ܠܘ ܡܛܠ ܕܒܨܝܪ ܗܘ ܫܘܟܢܐ ܐܠܐ ܡܢ ܦܚܡܐ ̇‬ ‫ܕܗܘ ܡܐ ܕܡܬܝܗܒ‬ ‫ܠܟܫܝ�ܐ ܬܡܢ‪ .‬ܦܘ̈ܪܥܢܐ ܓܝܪ ܕܡܬܝܗܒܝܢ ܬܡܢ܆ ܣܓܝܐܝܢ ܘܡܥܠܝܢ ܡܢ ܗܘ ܡܐ‬ ‫ܕܡܬܝܗܒ ܠܗܘܢ ܗܪܟܐ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ ܦܘܠܘܣ‪» .‬ܕܠܐ ܫܘܝܢ ̈‬ ‫ܚܫܘܗܝ ܕܙܒܢܐ ܗܢܐ‪.‬‬ ‫ܠܬܫܒܘܚܬܐ ܐܝܕܐ ܕܥܬܝܕܐ ܕܬܬܓܠܐ ܒܢ‪«.‬‬ ‫̄‬ ‫)‪» (19:17c‬ܬܗܘܐ ܫܠܝܛ ܥܠ ܥܣܪܐ ܟ�ܟܝܢ« ܗ‪ :‬ܕܡܬܝܗܒ ܠܟ ܬܡܢ‪] .‬ܥܡ[ ܫܘܟܢܐ‬ ‫̇ܗܘ ܕܗܪܟܐ܆ ܐܦ ܐܓܪܐ ܘܦܘܪܥܢܐ ܚܠܦ ̇ܗܝ ܕܦܠܚܬ ܒܗ‪ .‬ܟ�ܟܝܢ ܓܝܪ܆ ܠܦܘ̈ܪܥܢܐ ̈‬ ‫ܛܒܐ‬ ‫̈‬ ‫ܒܫܘܟܢܝܗܘܢ ܩܪܐ‪:‬‬ ‫ܕܡܬܝܗܒܝܢ ܬܡܢ ܠܐܝܠܝܢ ܕܐܬܬܓܪܘ ܘܦܠܚܘ ܒܗܘܢ‬ ‫̈‬ ‫ܡܢܝܢ ܥܒܕ‪ .‬ܐܡܪ ܐܦ ܠܗܢܐ‬ ‫)‪» (19:18–19‬ܘܐܬܐ ܕܬ̈ܪܝܢ ܘܐܡܪ܇ ܡܪܝ ܡܢܝܟ‪ .‬ܚܡܫܐ‬ ‫̇‬ ‫ܐܦ ܐܢܬ ܬܗܘܐ ܫܠܝܛ ܥܠ ܚܡܫܐ ܟ�ܟܝܢ« ̄ܗ‪ :‬ܦܘܫܩܐ ܓܝܪ ܕܗܕܐ ܐܝܟ ܗܝ‬ ‫̇‬ ‫̇‬ ‫ܐܝܬܝܗ‪:‬‬ ‫ܕܩܕܡܝܗ‬ ‫)‪» (19:20‬ܘܐܬܐ ܐܚܪܢܐ ܘܐܡܪ ܡܪܝ ܗܐ ܡܢܝܟ ̇ܗܘ ܕܐܝܬ ܗܘܐ ܠܘܬܝ ܟܕ ܣܝܡ‬ ‫̇‬ ‫ܐܝܬܝܗ ܕܠܐ ܦܠܚܬ ܒܗ܆ ܘܠܐ ܐܘܬܪܬ ܒܗ‬ ‫ܒܣܕܘܢܐ‪ «.‬ܗܢܘ ̇ܗܝ ܕܣܝܡ ܒܣܕܘܢܐ܆ ܗܕܐ‬ ‫ܠܐ ܠܩܢܘܡܝ܆ ܘܐܦܠܐ ܠܐܚ�ܢܐ‬

‫)‪» (19:21‬ܕܚܠܬ ܓܝܪ ܡܢܟ )‪ (fol. 93r‬ܕܓܒܪܐ ܐܢܬ ܩܫܝܐ‪ .‬ܘܫܩܠ ܐܢܬ ܡܕܡ ܕܠܐ‬ ‫ܣܡܬ‪ .‬ܘܚܨܕ ܐܢܬ ܡܕܡ ܕܠܐ ܙܪܥܬ« ̄ܗ‪̇ :‬ܗܝ ܕܐܡܪ ܠܡܪܗ‪ .‬ܕܓܒܪܐ ܐܢܬ ܩܫܝܐ‬ ‫ܘܕܫܪܟܐ܆ ܝܬܝܪ ܡܚܝܒܐ ܠܗ ܘܡܥܫܢܐ ܥܠܘܗܝ ܠܥܕܠܝܐ‪ .‬ܡܛܠ ܕܐܢܗܘ ܕܩܫܝܐ ܝܕܥ‬ ‫ܗܘܐ ܠܗ ܐܝܟ ܕܐܡܪ‪ .‬ܘܕܫܩܠ ܡܕܡ ܕܠܐ ܣܡ‪ .‬ܘܕܚܨܕ ܡܕܡ ܕܠܐ ܙܪܥ‪ .‬ܡܛܠ ܡܢܐ ܠܐ‬ ‫ܘܗܘ ܡܪܗ ܐܬܐ ܘܬܒܥ ܠܗ ܥܡ ̈ܪܒܝܬܗ‪ .‬ܙܕܩ‬ ‫ܐܪܡܝܗ ܠܟܣܦܐ ܕܡܪܗ ܥܠ ܦܬܘܪܐ‪ܼ .‬‬ ‫ܗܘܐ ܠܗ ܓܝܪ ܠܗܢܐ ܥܒܕܐ‪ .‬ܕܢܫܡܠܐ ̇ܗܘ ܡܕܡ ܕܐܝܬ ܗܘܐ ܥܠܘܗܝ ܕܝܠܗ‪ .‬ܘܝܬܝܪܐܝܬ‬ ‫ܟܕ ܝܕܥ ܗܘܐ ܠܗ ܠܡܪܗ ܕܐܝܬܘܗܝ ܩܫܝܐ ܘܕܫܪܟܐ ܘܡܪܗ ܼܗܘ ܐܬܐ ܗܘܐ ܘܬܒܥ‬ ‫ܗܘܐ ܗܠܝܢ ܕܝܠܗ܆ ܟܕ ܠܗ ܫܒܩ ܗܘܐ ܡܢ ܥܕܠܝܐ‪.‬‬ ‫̄‬ ‫)‪» (19:22a‬ܐܡܪ ܠܗ ܡܢ ܦܘܡܟ ܐܕܘܢܟ ܥܒܕܐ ܒܝܫܐ« ܗ‪ :‬ܩܕܡܐܝܬ ܡܩܦ‬ ‫ܘܡܚܘܐ ܠܗ ܠܥܕܠܝܐ ܐܝܢܐ ܕܐܣܟܠ܆ ܘܒܬܪܟܢ ܡܩܦ ܥܠܘܗܝ ܓܙܪ ܕܝܢܐ‪:‬‬

‫)‪» (19:22b‬ܝܕܥ ܗܘܝܬ ܠܝ ܕܓܒܪܐ ܐܢܐ ܩܫܝܐ ܘܫܩܠ ܐܢܐ ܡܕܡ ܕܠܐ ܣܡܬ‪ .‬ܘܚܨܕ‬ ‫ܐܢܐ ܡܕܡ ܕܠܐ ܙܪܥܬ« ̄ܗ‪ :‬ܡܛܠ ܕܗܠܝܢ ܝܕܥ ܗܘܝܬ ܐܝܟ ܕܐܡܪܬ܆ ܝܬܝܪܐܝܬ ܙܕܩ‬ ‫ܗܘܐ ܠܟ ܕܬܥܒܕ ܗܘ ܡܐ ܕܐܝܬ ܗܘܐ ܥܠܝܟ ܕܢܫܬܡܠܐ ܘܟܕ ܡܦܫܩ ܠܗܕܐ ܐܡܪ‪:‬‬ ‫)‪» (19:23a‬ܠܡܢܐ ܠܐ ܝܗܒܬ ܟܣܦܝ ܥܠ ܦܬܘܪܐ« ̄ܗ‪» :‬ܟܣܦܐ« ̇ܡܢ ܡܫܡܗ܆‬ ‫̈‬ ‫ܠܡܫܡܥܬܐ ܘܠܬ̈ܪܥܝܬܐ‬ ‫ܠܫܘܟܢܐ ܘܡܘܗܒܬܐ ܕܝܗܒ ܠܗ܆ »ܦܬܘܪܐ« ܕܝܢ ܩܪܐ܆ ܠܗܝܢ‬ ‫̈‬ ‫ܕܝܠܘܦܐ‪ .‬ܘܗܕܐ ܐܡܪ‪ .‬ܕܐܢܬ ܘܠܐ ܠܟ ܕܬܐܠܦ܇ ܕܬܚܦܛ‪ .‬ܕܬܡܠܘܟ‪ .‬ܕܬܦܝܣ‪ .‬ܕܬܪܬܐ‪.‬‬ ‫ܕܬܙܗܪ‪ .‬ܕܬܐܡܪ‪ .‬ܕܬܚܘܐ‪:‬‬ ‫̄‬ ‫)‪.» (19:23b‬ܘܐܢܐ ܐܬܐ ܗܘܝܬ ܬܒܥ ܗܘܝܬ ܕܝܠܝ ܥܡ ̈ܪܒܝܬܗ« ܗ‪̈» :‬ܪܒܝܬܗ« ܩܪܐ܆‬ ‫ܘܩܕܝܫܐ‪̇ .‬‬ ‫̈‬ ‫̈‬ ‫ܕܗܘܝܢ ܼܡܢ ܡܠܦܢܘܬܐ‪ .‬ܘܡܪܬܝܢܘܬܐ ܘܗܕܐ ܐܡܪ‪ .‬ܕܐܢ ̇ܡܢ‬ ‫ܠܥܒܕܐ ܡܝܬ̈ܪܐ‬ ‫̈‬ ‫ܘܥܒܕܝܢ ܗܘܘ ܫܡܘܥܐ ܗܠܝܢ ܕܡܠܦ ܗܘܝܬ܆ ܗܕܐ ܗܝ ܡܬܒܥܝܐ ܗܘܬ‪ .‬ܐܢܕܝܢ ܠܐ܆‬ ‫ܐܢܬ ̇ܡܢ ܫܡܠܝܬ܆ ܗܘ ܡܐ ܕܘܠܐ ܗܘܐ ܠܟ ܠܡܥܒܕ‪ .‬ܐܝܟ ܕܘܩܐ ̇ܗܘ ܕܟܬܝܒ ܒܝܕ‬ ‫ܚܙܩܝܐܝܠ ܢܒܝܐ‪ .‬ܐܢܐ ܕܝܢ ܐܬܐ ܗܘܝܬ ܘܬܒܥ ܗܘܝܬ ܡܢܗܘܢ܆ ܡܠܦܢܘܬܐ ̇ܗܝ‬ ‫ܕܐܠܦܬ ܐܢܘܢ܆ ܥܡ ̈‬ ‫ܥܒܕܐ ܡܝܬ̈ܪܐ܇ ̇ܗܢܘܢ ܕܡܬܬܚܝܒܝܢ ܗܘܘ ܠܡܠܦܢܘܬܟ ܘܠܫܘܟܢܟ‪:‬‬ ‫̇‬ ‫»ܘܠܗܢܘܢ ܕܩܝܡܢ ܩܕܡܘܗܝ ܐܡܪ« ̄ܗ‪̈ :‬ܡܠܐܟܐ ܐܝܬܝܗܘܢ ܕܩܝܡܝܢ ܩܕܡ‬ ‫)‪(19:24a‬‬

‫‪453‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܡܪܝܐ ܐܝܟ ܕܐܡܪ ܓܒܪܐܝܠ ܡܠܐܟܐ‪ .‬ܠܙܟܪܝܐ ܟܗܢܐ‪» .‬ܐܢܐ ܐܢܐ ܠܡ ܓܒܪܐܝܠ‬ ‫̈‬ ‫ܡܠܐܟܐ‬ ‫ܕܩܐܡ ܐܢܐ ܩܕܡ ܐܠܗܐ‪ .‬ܘܐܫܬܠܚܬ ܕܐܣܒܪܟ ܗܠܝܢ‪ «.‬ܟܕ ̇ܗܝ ܕܩܝܡܝܢ‬ ‫̈‬ ‫ܐܝܬܝܗ ̇‬ ‫̇‬ ‫»ܕܡܫܡܫܢܘܗܝ ܕܥܒܕܝܢ ܨܒܝܢܗ‪«.‬‬ ‫ܘܗܝ‬ ‫ܩܕܡܘܗܝ܆ ̇ܗܝ ܕܥܒܕܝܢ ܨܒܝܢܗ‬ ‫̄‬ ‫ܫܘܟܢܐ ]ܗܘ ܕܝܗ[ܒܬ ܠܗ‪ .‬ܘܠܐ ܩܒܠ ‪312‬‬ ‫ܗܢܘ‪:‬‬ ‫)‪» (19:24b‬ܣܒܘ ܡܢܗ ܡܢܝܐ«‬ ‫ܡܠܟܘܬܗ ܒܥܠܡܐ ܗܢܐ‪.‬‬

‫)‪» (19:28–29a‬ܘܟܕ ܐܡܪ ܗܠܝܢ ܝܫܘܥ )‪ (fol. 93v‬ܢܦܩ ܠܩܕܡܘܗܝ ܕܢܐܙܠ ܠܐܘܪܫܠܡ‪ .‬ܘܟܕ‬ ‫ܡܛܝ ܠܒܝܬ ̈‬ ‫ܘܗܘ ܕܫܐܠܘܗܝ ̈ܪܒܝ ̈‬ ‫ܦܓܐ ܘܒܝܬ ܥܢܝܐ« ܗܢܘ ܗܢܐ ܩܦܠܐܘܢ ̇‬ ‫ܟܗܢܐ‪.‬‬ ‫̇‬ ‫̈‬ ‫ܘܩܫܝܫܐ ܕܒܐܝܢܐ ܫܘܠܛܢܐ ܗܠܝܢ ܥܒܕ ܐܢܬ‪ .‬ܘܗܘ ܡܬܠܐ ܕܓܒܪܐ ܕܢܨܒ‬ ‫ܘܣܦ�ܐ‬ ‫̈‬ ‫ܓܫܘܫܐ ܕܢܫܐܠܘܢܝܗܝ ܡܛܠ ܟܣܦ ܪܝܫܐ‪̇ .‬‬ ‫ܟܪܡܐ‪̇ .‬‬ ‫ܘܗܘ ܕܫܐܠܘܗܝ‬ ‫ܘܗܘ ܕܫܕܪܘ ܠܘܬܗ‬ ‫ܙܕܘܩܝܐ ܡܛܠ ܩܝܡܬܐ ̇‬ ‫̈‬ ‫ܘܗܘ ܕܐܡܪ ܠܗܘܢ ܡܫܝܚܐ ܕܐܝܟܢܐ ܐܡܪܝܢ ܣܦ�ܐ ܥܠ‬ ‫̇‬ ‫ܡܫܝܚܐ ܕܒܪܗ ܕܕܘܝܕ ܐܝܬܘܗܝ‪ .‬ܟܕ ܼܗܘ ܕܘܝܕ ܐܡܪ‪ .‬ܕܐܡܪ ܡܪܝܐ ܠܡܪܝ ܘܕܫܪܟܐ‪ .‬ܘܗܘ‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ‪ .‬ܕܐܙܕܗܪܘ ܡܢ ܣܦ�ܐ‪ .‬ܗܠܝܢ ܟܠܗܘܢ ܡܦܫܩܝܢ ܠܢ ̇‬ ‫ܕܐܡܪ‬ ‫ܒܗܘ ܕܡܬܝ‪:‬‬

‫‪.‬ܩܒܠܘ ‪Due to scribal error, it is written‬‬

‫‪312‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪454‬‬

‫]ܦܣܘܩܐ ܕܥܣܪܝܢ ܘܚܕ[‬

‫)‪» (21:1‬ܚܪ ܕܝܢ ܝܫܘܥ ܒܥܬܝ�ܐ ܐܝܠܝܢ ܕܪܡܝܢ ܗܘܘ ܒܒܝܬ ܓܙܐ ܩܘ̈ܪܒܢܐ ܕܝܠܗܘܢ«‬ ‫̇‬ ‫ܕܒܗ ܪܡܝܢ‬ ‫ܗܢܘ ܒܝܬ ܓܙܐ ܗܟܝܠ ܩܪܐ܆ ܠܩܒܘܬܐ ܐܝܕܐ ܕܣܝܡܐ ܗܘܬ܇ ܒܗܝܟܠܐ‬ ‫̈‬ ‫̈‬ ‫ܗܘܘ‬ ‫ܒܢܝ ܝܣܪܐܝܠ ܩܘ̈ܪܒܢܐ‪ .‬ܕܡܬܩܪܒܝܢ ܗܘܘ ܠܡܪܝܐ‪ .‬ܐܚ�ܢܐ ܬܘܒ܆ ܥܠܠܬܐ‬ ‫ܐܚ�ܢܝܬܐ‪.‬‬ ‫)‪» (21:2‬ܘܚܙܐ ܐܦ ܐܪܡܠܬܐ ܚܕܐ ܡܣܟܢܬܐ ܕܐܪܡܝܬ ̈‬ ‫̈‬ ‫ܐܢܫܝܢ‬ ‫ܫܡܘܢܐ ܬܪܝܢ« ܗܢܘ‬ ‫̇ܡܢ ܐܡܪܝܢ ܕܬ̈ܪܝܢ ܕܝܢ�ܝܢ ܐܝܬܝܗܘܢ ܗܘܘ ܗܢܘܢ ܬ̈ܪܝܢ ̈‬ ‫ܫܡܘܢܐ‪ .‬ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ܆‬ ‫ܕܬ̈ܪܝܢ ̈‬ ‫̈‬ ‫ܦܘܠܣܐ‪ .‬ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ܆ ܕܬ̈ܪܝܢ ̈‬ ‫ܕܢܩܐ‪ .‬ܒܚܪܩܠܝܐ ܕܝܢ‪ .‬ܚܠܦ ܬ̈ܪܝܢ ܫܡܘܢܐ‬ ‫ܬ̈ܪܝܢ ̈‬ ‫ܠܦܛܐ ܟܬܝܒ‪:‬‬

‫)‪» (21:3–4‬ܘܐܡܪ ܫܪܪܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܗܕܐ ܐܪܡܠܬܐ ܡܣܟܢܬܐ ܐܪܡܝܬ‪ .‬ܝܬܝܪ‬ ‫ܡܢ ܟܠܢܫ‪ .‬ܟܠܗܘܢ ܓܝܪ ܗܠܝܢ܆ ܡܢ ܡܐ ܕܝܬܝܪ ܗܘܐ ܠܗܘܢ‪ .‬ܐܪܡܝܘ ܒܝܬ ܩܘܪܒܢܐ‬ ‫̇‬ ‫ܚܣܝܪܘܬܗ‪ .‬ܟܠ ܕܩܢܝܐ ܗܘܐ ܐܪܡܝܬܗ‪ «،‬ܗܢܘ܇ ܗܕܐ‬ ‫ܕܐܠܗܐ‪ .‬ܗܕܐ ܕܝܢ ܡܢ‬ ‫̇‬ ‫ܐܪܡܠܬܐ ܐܣܬܪܩܬ ܡܢ ܟܠܗ ܩܢܝܢܗ‪ .‬ܒܝܕ ܗܠܝܢ ܚܘܝ ܡܫܝܚܐ܆ ܕܠܘ ܡܢ ܣܓܝܐܘܬܐ‬ ‫̇‬ ‫ܙܥܘܪܘܬܗ‪ .‬ܠܘܬ ܐܠܗܐ ܡܬܩܒܠܐ܆ ܐܠܐ ܡܛܠ ܨܒܝܢܐ ܡܛܝܒܐ‬ ‫ܕܡܘܗܒܬܐ ܘܡܛܠ‬ ‫ܕܗܘ ܕܝܗܒ ܘܡܩܪܒ ̇‬ ‫ܘܬܪܥܝܬܐ ܚܘܝܚܬܐ ̇‬ ‫ܠܗ‪ .‬ܟܠ ܣܥܘܪܘܬܐ ܓܝܪ ܠܦܘܬ ܢܝܫܐ‬ ‫ܠܗ‪ .‬ܡܬܚܫܒܐ ܠܘܬ ܐܠܗܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ܦ ̈‬ ‫ܕܗܘ ܕܣܥܪ ̇‬ ‫ܘܨܒܝܢܐ ̇‬ ‫ܥܠܐ ܐܚ�ܢܐ‪.‬‬ ‫̈‬ ‫ܕܥܠܘ ܠܟܪܡܐ‪ .‬ܕܡܛܠ ܕܫܘܝܢ ܗܘܘ ܒܨܒܝܢܐ ܥܡ ܩܕܡܝܐ‪ .‬ܐܫܬܘܝܘ ܥܡܗܘܢ ܐܦ‬ ‫ܒܐܓܪܐ‪ .‬ܘܐܦ ܛܘܒܢܐ ܦܘܠܘܣ ܐܡܪ‪ .‬ܕܐܢ ܨܒܝܢܐ ܡܛܝܒ ܠܡ‪ .‬ܐܟܡܐ ܕܐܝܬ ܠܗ‬ ‫̈‬ ‫̈‬ ‫ܡܣܬܠܝܢ ܡܢܗܝܢ ]ܘܠܐ[‬ ‫ܡܘܗܒܬܐ ܗܟܝܠ ܪܘ̈ܪܒܬܐ ܡܢܗܝܢ ̇ܡܢ‬ ‫ܗܟܘܬ ܡܬܩܒܠ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܬܩܒܠܢ‪ .‬ܗܟܘܬ ܘܡܘܗܒܬܐ ܙܥܘ̈ܪܬܐ܆ ܡܢܗܝܢ ܡܢ ܡܬܩܒܠܢ‪ .‬ܘܡܢܗܝܢ )‪ (fol. 94r‬ܕܝܢ‬ ‫̈‬ ‫ܡܣܬܠܝܢ‪ .‬ܡܛܠ ܕܠܘ ܠܦܘܬ ܣܓܝܐܘܬܐ ܘܙܥܘܪܘܬܐ ܡܩܒܠ ܐܘ ܡܣܠܐ ܐܠܗܐ܆ ܐܠܐ‬ ‫ܠܘܬ ܨܒܝܢܐ ܘܢܝܫܐ ܕܒܗ ܡܬܩܪܒܝܢ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܥܠ ܗܝܟܠܐ ܕܒܟܐܦܐ ܫܦܝ�ܬܐ ܘܒܩܘ̈ܪܒܢܐ ܡܨܒܬ‪«.‬‬ ‫)‪» (21:5‬ܘܟܕ ܐܡܪܝܢ ܗܘܘ‬ ‫ܘܠܗܝ ܕܥܕܥܐܕܐ ܕܦܨܚܐ ܕܡܬܩܪܐ ܦܛܝܪܐ ̇‬ ‫̇‬ ‫̇‬ ‫ܒܗܘ‬ ‫ܟܠܗ‪.‬‬ ‫ܗܢܘ ܗܕܐ ܠܡ ܣܘܢܛܟܣܝܣ‬ ‫ܕܡܬܝ ܡܦܫܩܐ ܠܢ‪:‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܥܣܪܝܢ ܘܬܪܝܢ[‬

‫)‪» (22:31‬ܘܐܡܪ ܝܫܘܥ ܠܫܡܥܘܢ‪ .‬ܫܡܥܘܢ܆ ܗܐ ܣܛܢܐ ܫܐܠ ܕܢܥܪܘܒܟܘܢ ܐܝܟ‬ ‫̈‬ ‫̈‬ ‫ܠܐܢܫܝܢ ܒܝܕ‬ ‫ܕܠܚܛܐ« ̄ܗ‪ :‬ܡܛܠ ܗܕܐ ܫܐܠ ܣܛܢܐ ܡܢ ܐܠܗܐ ܕܢܥܪܘܒ ܘܢܫܓܘܫ‬ ‫̈‬ ‫̈‬ ‫ܢܣܝܘܢܘܗܝ‪ .‬ܡܛܠ ܕܡܥܕ ܕܠܐܝܠܝܢ ܕܐܝܬܝܗܘܢ ܙܕܝܩܐ ܘܩܢܝܢ ܕܘܒ�ܐ ܕܡܝܬܪܘܬܐ܆‬ ‫̈‬ ‫ܒܢܣܝܘܢܐ ܥܕܡܐ ܠܘܬ ̇ܗܝ ܕܢܫܚܠܦ ܐܢܘܢ ܡܢ ܡܝܬܪܘܬܗܘܢ‪ .‬ܐܝܟ‬ ‫ܢܨܛܢܥ ܠܗܘܢ‬ ‫̈‬ ‫ܕܨܒܐ ܕܢܥܒܕ ܠܘܬ ܐܝܘܒ ܙܕܝܩܐ‪ .‬ܒܪܡ ܕܝܢ ܠܐ ܡܫܟܚ ܕܢܟܐ ܠܐܢܫ ܒܝܕ ܢܣܝܘܢܐ‪ .‬ܐܠܐ‬ ‫ܐܢ ܟܕ ܫܒܩ ܐܠܗܐ ܐܝܕܐ ̇‬ ‫ܒܗܘ ܐܢܫ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ ܕܠܐ ܐܫܟܚ ܣܛܢܐ‬ ‫ܕܢܟܐ ܠܐܝܘܒ‪ .‬ܥܕܡܐ ܕܫܒܩ ܒܗ ܐܠܗܐ ܐܝܕܐ ܒܐܝܘܒ‪ .‬ܘܐܡܪ ܠܣܛܢܐ ܕܗܐ ܡܫܠܡ‬ ‫̈‬ ‫ܒܐܝܕܝܟ‪ .‬ܘܡܢ ̇ܗܝ ܕܠܐ ܐܫܟܚܘ ܠܓܝܘܢ ̈‬ ‫ܕܫܐܕܐ ܕܢܥܠܘܢ ܒܚܙܝ�ܐ ܥܕܡܐ ܕܐܦܣ ܠܗܘܢ‬ ‫̈‬ ‫ܼܗܘ ܝܫܘܥ‪ .‬ܘܡܢ ܗܕܐ ܕܐܡܪ‪ .‬ܕܗܐ ܣܛܢܐ ܫܐܠ ܕܢܥܪܘܒܟܘܢ ܐܝܟ ܕܠܚܛܐ‪..‬‬ ‫̈‬ ‫ܒܐܢܫܝܢ‪ .‬ܕܢܢܣܐ ܐܢܘܢ‬ ‫ܐܠܐ ܡܬܒܥܝܐ ܕܡܛܠ ܐܝܕܐ ܥܠܬܐ ܫܒܩ ܐܠܗܐ ܐܝܕܐ‬ ‫ܣܛܢܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܡܛܠ ܬܠܬ‪ .‬ܚܕܐ ̇ܡܢ܆ ܐܝܟܢܐ ܕܢܬܒ]ܚܪܘ[ܢ ܐܦ ܢܬܝܕܥܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܒܝܬܝܐ ܕܐܠܗܐ‪ .‬ܕܬܪܬܝܢ ܓܝܪ‪ .‬ܕܐܢ ܓܕܫ‬ ‫ܘܡܚܡܣܢܢܐ‬ ‫ܕܓܒܝܐ ܐܢܘܢ‬ ‫ܠܒܢܝܢܫܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܐܝܬ ܒܗܘܢ ܟܘܬܡܬܐ ܐܘ ܨܘܥܨܥܐ ܡܕܡ ܕܚܛܗܐ܆ ܢܬܕܟܘܢ‪ .‬ܕܬܠܬ ܕܝܢ܆ ܐܝܟܢܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܐܚ�ܢܐ‪.‬‬ ‫ܕܢܗܘܘܢ ܕܡܘܬܐ ܘܬܦܢܟܐ‬ ‫)‪» (22:31‬ܘܐܡܪ ܝܫܘܥ ܠܫܡܥܘܢ ܗܐ ܣܛܢܐ ܫܐܠ ܕܢܥܪܘܒܟܘܢ ܐܝܟ ̈‬ ‫ܕܠܚܛܐ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܕܝܗܘܕܝܐ ܐܝܬ ܠܟܘܢ܆ ܕܐܟܘܬܗܘܢ ܡܠܝܢ‬ ‫ܣܛܢܐ ܠܡ ܗܟܢܐ ܡܣܒܪ ܥܠܝܟܘܢ‪ .‬ܕܨܒܝܢܐ‬ ‫̈‬ ‫ܬܠܡܝܕܝ ܐܢܬܘܢ‪ .‬ܐܠܐ ܕܐܝܟ ܐܓܝ�ܐ ܕܪܚܡܝܢ‬ ‫ܐܢܬܘܢ ܼܗܘ ܒܝܫܬܐ ܠܘܩܒܠܝ‪ .‬ܘܕܠܘ‬ ‫̇‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܐܓܝܪܝܢ ܐܢܬܘܢ ܠܝ ܘܐܣܝܪܝܢ ܐܢܬܘܢ ܒܚܘܒܐ ܕܠܘܬܝ‪ .‬ܒܗܝ‬ ‫ܫܘܒܚܐ ܡܢ‬ ‫̈‬ ‫ܕܝܗܒܬ ܠܟܘܢ ܫܘܠܛܢܐ ܕܬܣܥܪܘܢ ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܐܝܟ ܕܐܣܒܪ ܥܠ ܐܝܘܒ܆ ܕܡܛܠ‬ ‫ܗܕܐ ܐܣܝܪ ܒܪܚܡܬ ܐܠܗܐ‪ .‬ܡܛܠ ܕܝܗܒ ܠܗ ܩܢܝܢܐ ܘܡ�ܗܛܐ‪ .‬ܘܡܛܠ ܕܗܕܐ‬ ‫ܡܣܒܪܢܘܬܐ ܐܝܬ ܠܗ ܥܠܝܟܘܢ‪ .‬ܫܐܠ ܡܢܝ ܕܐܫܒܘܩ ܒܟܘܢ ]ܐܝܕܐ[ ܐܝܟ ܕܐܫܬܒܩ‬ ‫ܐܝܘܒ‪ .‬ܐܝܟܢܐ ܕܢܥܪܘܒܟܘܢ ܘܢܢܣܝܟܘܢ܇ ܐܦ )‪ (fol. 94v‬ܢܕ]ܠܚܟܘܢ[ ܘܢܪܗܒܟܘܢ ܐܝܟ‬ ‫ܕܡܬܥ�ܒܢ ̈ܚܛܐ ܒܥܪܒܠܐ‪ .‬ܘܐܢܐ ܒܚܕܐ ܡܢܬܐ܆ ܟܕ ܫܒܩ ܐܢܐ ܒܟܘܢ ܐܝܕܐ‬ ‫ܕܡܚܝܠܐ ܐܝܬܝܟܘܢ‪̇ .‬‬ ‫̈‬ ‫ܒܗܝ ܕܫܒܩܝܢ ܐܢܬܘܢ ܠܝ ܘܥܪܩܝܢ ܐܢܬܘܢ‪ .‬ܘܠܘ‬ ‫ܐܝܟܢܐ ܕܢܕܥ܆‬ ‫̇‬ ‫̈‬ ‫ܒܝܫܐ ܐܝܟ ܕܗܘ ܡܣܒܪ ܥܠܝܟܘܢ‪ .‬ܐܠܐ ܐܢܬܘܢ ܐܙܕܗܪܘ‪ .‬ܕܠܐ ܢܫܚܠܦܝܗ ܠܡܚܝܠܘܬܐ‬ ‫̇‬ ‫ܕܝܠܗܘܢ ܠܒܝܫܘܬܐ ̈‬ ‫ܕܨܠܘܒܐ‪ .‬ܕܝܕܝܥܐ ܗܝ ܕܝܢ ܡܢܗ ܕܡܫܝܚܐ‪ .‬ܫܐܠ ܣܛܢܐ ܕܢܫܒܘܩ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ ܕܢܥܪܘܒ ܐܢܘܢ ܐܝܟ ܕܠܚܛܐ ܼܡܢ ܗܝ ܕܡܢܗ ܫܐܠ ܘܒܥܐ ܐܝܟ ܗܝ‬ ‫ܐܢܘܢ‬ ‫ܕܢܦܣ ܠܗ ܘܠܚܒ�ܘܗܝ ܕܢܥܠܘܢ ܒܚܙܝ�ܐ‪ .‬ܐܠܘܠܐ ܓܝܪ ܕܐܦܣ ܠܗܘܢ ܬܡܢ‪ .‬ܠܐ ܡܫܟܚܝܢ‬ ‫ܗܘܘ ܕܢܥܠܘܢ ܒܚܙܝ�ܐ‪ .‬ܒܝܕ ܓܝܪ ̇ܗܝ ܕܐܡܪ܇ ܗܕܐ ܐܘܕܥ‪ .‬ܕܡܢ ܩܕܡ ܗܢܐ ܥܕܢܐ܇‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ‪ .‬ܡܛܠ ܕܠܐ ܫܒܩ ܒܗܘܢ ܡܪܐ ܐܝܕܐ‪.‬‬ ‫ܡܛܠ ܗܕܐ ܠܐ ܢܣܝ ܘܥܪܒ ܣܛܢܐ‬ ‫ܘܗܫܐ ܗܐ ܫܐܠ ܡܢܗ ܕܢܫܒܘܩ ܒܗܘܢ ܐܝܕܐ܆ ܕܢܥܪܘܒ ܘܢܢܣܐ ܐܢܘܢ‪:‬‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܫܐܠ ܕܢܥܪܘܒ ܐܢܘܢ‪.‬‬ ‫ܐܠܐ ܡܬܒܥܝܐ܆ ܡܛܠ ܡܢܐ ܟܕ ܣܛܢܐ ܡܛܠ ܟܠܗܘܢ‬ ‫ܡܫܝܚܐ ܠܘܬ ܫܡܥܘܢ ܒܠܚܘܕ ܡܠܠ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܐܝܟܢܐ ܕܢܚܘܐ܆ ܕܝܬܝܪ ܡܢ ̇ܗܢܘܢ‬ ‫ܐܚ�ܢܐ ܩܢܝܐ ܗܝ ܡܦܘܠܬܗ‪ .‬ܬܘܒ ܕܝܢ ܡܛܠ ܕܐܝܬܘܗܝ ܪܝܫܐ ܕܝܠܗܘܢ ܢܣܪܕ ܘܢܕܚܠ‬ ‫ܐܢܘܢ ܕܢܙܕܗܪܘܢ ܒܢܦܫܗܘܢ‪.‬‬ ‫)‪» (22:32a‬ܘܐܢܐ ܒܥܝܬ ܥܠܝܟ ܕܠܐ ܬܚܣܪ ܗܝܡܢܘܬܟ« ̄ܗ‪ :‬ܘܐܦܢ ܫܒܩ ܐܢܐ ܒܟܘܢ‬ ‫ܐܝܕܐ‪ .‬ܕܚܒ�ܝܟ ̇ܡܢ ܥܪܩܝܢ ܘܡܬܟܪ]ܟܝܢ[‪ .‬ܐܢܬ ܕܝܢ ܟܦܪ ܐܢܬ ܒܝ܆ ܐܠܐ ܠܐ ܫܒܩ‬

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‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫ܐܢܐ ܠܟ ܕܥܕܡܐ ܠܒܪ ܬܟܬܪ ܒܟܦܘܪܝܟ ܘܕܟܠ ܟܠܗ ܬܚܣܪ ܘܬܣܬܦܩ ܡܢ ܗܝܡܢܘܬܟ‬ ‫̈‬ ‫ܕܒܝ܆ ܡܛܠ ܕܝܢ ܕܣܛܢܐ ܐܝܟ ܕܩܕܡܬ ܐܡܪܬ‪ .‬ܡܣܒܪ ܥܠܝܟܘܢ ‪313‬‬ ‫ܕܒܝܫܐ ܐܢܬܘܢ‬ ‫ܘܕܡܛܠ ܡܘܗܒܬܐ ܕܝܗܒܬ ܠܟܘܢ ܕܬܣܥܪܘܢ ̈‬ ‫ܚܝܠܐ ܡܟܬ̈ܪܝܢ ܐܢܬܘܢ ܠܘܬܝ‪ .‬ܘܠܘ ܒܙܢܐ‬ ‫ܕܬܠܡܝܕܘܬܐ‪ .‬ܘܐܦ ܒܝ ܬܘܒ ܚܐܪ‪ .‬ܐܝܟ ܡܚܝܠܐ‪ .‬ܕܠܐ ܡܨܐ ܐܢܐ ܕܒܚܝܠܝ ‪ 314‬ܐܛܪ‬ ‫̈‬ ‫ܬܠܡܝܕܝ ܕܠܐ ܫܘܚܠܦܐ܆ ܗܐ ܝܗܒ ܐܢܐ ܠܗ ܫܐܠܬܗ ܘܫܒܩ ܐܢܐ ܒܟܘܢ ܐܝܕܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܢܥܪܘܒܟܘܢ ܘܢܢܣܝܟܘܢ‪ .‬ܐܝܟܢܐ ܕܢܕܥ ܕܡܚܝܠܐ ܐܢܬܘܢ‪ .‬ܘܠܘ ܒܝܫܐ ܐܝܟ ܕܡܣܒܪ ܟܕ‬ ‫ܐܦ ܒܗ ܒܥܘܪܒܠܐ ܘܫܓܘܫܝܐ ܕܝܠܟܘܢ‪ .‬ܢܛܪ ܐܢܐ ̇‬ ‫ܠܗ ܠܗܝܡܢܘܬܐ ܕܠܐ ܬܚܣܪ‬ ‫̈‬ ‫ܘܬܘܦܐ ̇‬ ‫ܠܗ‪ .‬ܘܢܕܥ‪ .‬ܬܘܒ ܕܡܨܐ ܐܢܐ ܚܝܠܐ ܕܐܚܘܕ ܠܬܠܡܝܕܝ ܕܠܐ ܫܘܚܠܦܐ‪ .‬ܬܪܬܝܢ‬ ‫ܗܟܝܠ )‪ (fol. 95r‬ܩܢܐ ܗܘܐ ܫܡܥܘܢ ܠܘܬ ܡܫܝܚܐ‪ .‬ܚܘܒܐ ܐܡܪ ܐܢܐ ܘܗܝܡܢܘܬܐ‪.‬‬ ‫ܘܚܕܐ ̇ܡܢ ܐܬܢܛܪܬ ܠܘܬܗ ܕܫܡܥܘܢ ̄ܗ‪ :‬ܚܘܒܐ‪ .‬ܐܚܪܬܐ ܕܝܢ܆ ܐܒܕܬ ܡܢܗ ̄ܗ‪:‬‬ ‫̇‬ ‫ܢܚܣܪܝܗ‪.‬‬ ‫ܗܝܡܢܘܬܐ‪ .‬ܘܒܥܐ ܡܫܝܚܐ ܚܠܦܘܗܝ ܕܬܬܦܢܐ ܠܗ ̇ܗܝ ܕܐܒܕܬ ܡܢܗ‪ .‬ܘܠܐ‬ ‫̈‬ ‫ܒܐܝܕܝ ܣܛܢܐ܆ ܟܠܢܐܝܬ ܠܐ ܡܗܝܡܢܐ ܡܫܬܟܚ‬ ‫ܘܚܙܝ ܕܐܠܘ ܐܫܬܒܩ ܗܘܐ ܫܡܥܘܢ‬ ‫̈‬ ‫ܗܘܐ‪̇ .‬‬ ‫ܒܗܝ ܕܐܢܗܘ ܕܟܕ ܠܐ ܐܬܝܗܒ ܒܐܝܕܝ ܣܛܢܐ ܟܠܗ ܗܢܐ ܐܬܡܚܠܬ ܗܝܡܢܘܬܗ‪.‬‬ ‫̈‬ ‫ܕܙܩܘܦܐ܆ ܡܢܐ ܠܐ ܓܕܫܐ ܗܘܬ ܠܗ ܐܠܘ‬ ‫ܥܕܡܐ ܠܐܝܟܐ ܕܢܟܦܘܪ ܡܢ ܕܚܠܬܐ‬ ‫ܐܬܝܗܒ ܠܣܛܢܐ‪.‬‬ ‫)‪» (22:32a‬ܘܐܢܐ ܒܥܝܬ ܥܠܝܟ ܕܠܐ ܬܚܣܪ ܗܝܡܢܘܬܟ« ̄ܗ‪ :‬ܡܛܠ ܡܢܐ ܠܐ ܐܡܪ‬ ‫ܕܠܐ ܫܒܩܬܟ ܕܠܐ ܬܚܣܪ ܗܝܡܢܘܬܟ‪ .‬ܐܠܐ ܕܒܥܝܬ ܥܠܝܟ‪ .‬ܘܐܡܪܝܢܢ܆ ܡܛܠ ܕܩܪܝܒ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܫܡܘܥܐ‪.‬‬ ‫ܘܡܟܬܐ ܡܡܠܠ ܗܘܐ‪ .‬ܬܘܒ ܕܝܢ ܡܛܠ ܡܚܝܠܘܬܐ‬ ‫ܐܢܫܝܬܐ‬ ‫ܗܘܐ ܚܫܐ܆‬ ‫ܕܠܐ ܥܕܟܝܠ ܐܝܬ ܗܘܐ ܠܗܘܢ ܥܠܘܗܝ ܬܫܒܘܚܬܐ ܕܙܕܩܐ‪ .‬ܡܛܠ ܗܕܐ ܐܡܪ »ܕܒܥܝܬ‬ ‫ܥܠܝܟ‪ «.‬ܐܝܟܢܐ ܓܝܪ ܟܕ ܝܗܒ ܠܗ ܡܫܠܛܐܝܬ ̈‬ ‫ܩܠܝܕܐ ܕܡܠܟܘܬܐ ܕܫܡܝܐ܇ ܘܐܡܪ ܠܗ‬ ‫̇‬ ‫ܕܥܠ ܬܘܕܝܬܐ ܕܝܠܗ ܒܢܐ ̇‬ ‫ܠܗ ܠܥܕܬܐ܇ »ܘܬ̈ܪܥܐ ܕܫܝܘܠ ܠܐ ܢܚܣܢܘܢܗ‪ «.‬ܠܐ ܐܣܬܢܩ‬ ‫̇‬ ‫ܥܠ ܒܥܘܬܐ܇ ܘܗܪܟܐ ܐܣܬܢܩ ܥܠ ܒܥܘܬܐ‪ .‬ܘܠܘܬ ܗܝ ܕܢܦܫܗ ܡܚܝܨ ܗܘܐ‬ ‫ܕܡܙܥܙܥܐ ܗܘܬ‪ .‬ܥܠ ܒܥܘܬܐ ܐܣܬܢܩ‪ .‬ܐܬܝܕܥܬ ܡܕܝܢ‪ .‬ܕܠܘ ܡܛܠ ܣܢܝܩܘܬܗ ܐܡܪ‬ ‫»ܕܒܥܝܬ ܥܠܝܟ« ܐܠܐ ܡܛܠ ̈‬ ‫ܥܠܠܬܐ ܗܠܝܢ ܕܐܡܪܢܢ‪:‬‬ ‫̈‬ ‫ܐܚܝܟ« ܗܢܘ ܕܐܢ ܐܪܐ ܘܡܬܦܠܓܝܢ ܥܠܝ‬ ‫)‪» (22:32b‬ܐܦ ܐܢܬ ܒܙܒܢ ܐܬܦܢܝ ܘܫܪܪ‬ ‫̈‬ ‫ܡܛܠ ܐܘܠܨܢܐ ܘܪܕܘܦܝܐ ܕܩܐܡ ܥܠܝܗܘܢ ܡܢ ܒܥܠܕܒܒܐ ܕܣܒܪܬܐ܇ ܐܝܟܢܐ ܕܐܦ‬ ‫̈‬ ‫ܕܙܩܘܦܐ܆ ܫܪܪ ܐܢܘܢ ܒܗܝܡܢܘܬܐ ܕܒܝ܆ ܐܝܟܢܐ‬ ‫ܐܢܬ ܐܬܦܠܓܬ ܥܠܝ ܡܛܠ ܕܚܠܬܐ‬ ‫ܕܐܦ ܐܢܐ ܫܪܪܬܟ ܒܗܝܡܢܘܬܐ ܕܒܝ‪ .‬ܡܛܠ ܕܢܣܒܬ ܒܢܣܝܢܐ ܕܟܡܐ ܗܝ ܡܚܝܠܘܬܐ‬ ‫̈‬ ‫ܐܚܝܟ ܕܡܬܡܚܠܝܢ܆ ܐܦ ܬܩܒܠ ܐܢܘܢ‪ .‬ܘܬܫܪܪ‬ ‫ܕܟܝܢܐ ܐܢܫܝܐ܆ ܙܕܩ ܠܟ ܕܬܬܢܚܬ ܠܘܬ‬ ‫ܐܢܘܢ‪ .‬ܐܝܟܢܐ ܕܐܦ ܐܢܐ ܩܒܠܬܟ ܘܫܪܪܬܟ‪ .‬ܗܕܐ ܓܝܪ ܡܢ ܒܬܪ ܬܝܒܘܬܗ܆ ܘܡܢ‬ ‫ܒܬܪ ܕܡܩܒܠ ܪܘܚܐ ܩܕܝܫܐ ܐܡܪ ܠܗ ܠܫܡܥܘܢ ܕܢܥܒܕ‪ .‬ܘܚܙܝ ܕܠܘ ܒܠܚܘܕ ܡܝܬܪܐ‬ ‫̈‬ ‫ܕܬܠܡܝܕܐ‪ .‬ܚܒ�ܘܗܝ ܐܦ‬ ‫ܝܕܥܗ ܡܢ ܒܬܪ ܬܝܒܘܬܗ܆ ‪ 315‬ܐܠܐ ܘܡܠܦܢܐ ܘܡܫܪܪܢܐ‬ ‫̈‬ ‫ܒܢܝܢܫܐ ܥܒܕܗ ܘܐܩܝܡܗ‪..‬‬ ‫ܕܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܙܕܩ ܗܟܝܠ ܠܡܕܥ܆ ܕܣܓܝܐܬܐ ܡܠܠ ܗܪܟܐ ܝܫܘܥ ܦܪܘܩܢ܇ ܕܡܚܘܝܢ ܠܗ ܕܐܝܬܘܗܝ‬ ‫̈‬ ‫ܐܠܗܐ܇ ̄‬ ‫ܠܬܠܡܝܕܘܗܝ‪ .‬ܒ` ̇‬ ‫̇‬ ‫ܘܗܝ ܕܡܢ ܐܝܟܐ‬ ‫ܘܓܠܗ‬ ‫ܐ ̇ܗܝ ܕܢܕܥ ܡܚܫܒܬܗ ܕܣܛܢܐ‬ ‫̈‬ ‫ܐܬܬܝܬܝ ܕܢܣܒܪ ܥܠ ܬܠܡܝܕܐ ܗܕܐ ܡܣܒܪܢܘܬܐ ܓ` ̇‬ ‫ܘܗܝ ܕܫܐܠ ܡܢܗ ܣܛܢܐ‬ ‫̇‬ ‫ܕܢܥܪܘܒ ܘܢܢܣܐ ܐܢܘܢ܆ ܕ` ̇‬ ‫ܘܗܝ ܕܝܗܒ ܡܦܣܢܘܬܐ ܥܠ ]ܗܕܐ[ ܗ` ܘܗܝ ܕܡܢ ܚܝܠܗ‬ ‫‪.‬ܥܠܝܗܘܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܒܚܝܠ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܛܝܒܘܬܗ ‪315 Due to scribal error, it is written‬‬ ‫‪313‬‬ ‫‪314‬‬

‫‪457‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܡܬܢܛܪܝܢ ̇ܗܠܝܢ )‪ (fol. 95v‬ܕܡܬܟܫܠܝܢ ܘܥܪܩܝܢ ܘܗܠܝܢ ܕܟܦܪܝܢ ܕܠܐ ܬܚܣܪ ܘܬܘܦܐ ̇‬ ‫ܠܗ‬ ‫ܗܝܡܢܘܬܗܘܢ‪ .‬ܘ` ̇‬ ‫ܕܩܕܡ ܐܘܕܥܗ ܠܫܡܥܘܢ ܟܦܘܪܝܗ܆ ܘܡܫܘܚܬܐ ܕܟܦܘܪܝܗ܆‬ ‫ܘܗܝ ܿ ܼ‬ ‫ܘܕܡـ]ܢ[ ܢܥܒܕ ܒܬܪ ܟܦܘܪܝܗ‪.‬‬ ‫ܥܡ ܗܠܝܢ ܐܡܪܝܢܢ ܕܡܬܝܕܥܐ ܕܡܫܝܚܐ ܒܨܒܝܢܗ ܚܫ ܘܡܝܬ ܘܠܘ ܒܩܛܝܪܐ܆ ܡܢ ܗܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܠܬܠܡܝܕܘܗܝ܆ ܒܙܒܢ ܙܒܢ‬ ‫ܡܚܘܝܢܘܬܐ ܐ` ̇ܗܝ ܕܩܕܡ ܝܕܥ ܕܚܐܫ ܗܘܐ܆ ܘܡܐܪܙ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܘܒܐܝܕܐ ܒܐܝܕܐ ܒ` ܘܡܢ ܗܝ ܕܙܒܢܝܢ ܣܓܝܐܢ ܐܪܡܝܘ ܥܠܘܗܝ ܐܝܕܝܐ ܕܢܨܘܕܘܢܝܗܝ܆‬ ‫ܘܥܒܪ ܘܐܙܠ ܒܝܢܬܗܘܢ ܘܠܐ ܚܙܐܘܗܝ܇ ܓ` ܘܡܢ ̇ܗܝ ܕܫܘܙܒ ܠܐܚ�ܢܐ ܡܢ ܡܘܬܐ‪.‬‬ ‫ܒܪܬܗ ܕܝܘܐܪܫ‪ .‬ܐܡܪ ܐܢܐ ܘܕܫܪܟܐ܇ ܕ`܇ ܘܡܢ ̇ܗܝ ܕܐܠܘ ܐܙܠܓ ܩܠܝܠ ܡܢ ܫܘܒܚܐ‬ ‫̈‬ ‫ܠܬܠܡܝܕܐ‬ ‫ܕܐܠܗܘܬܗ‪ .‬ܓܗܪܝܢ ܗܘܘ ̈ܨܠܘܒܐ ܘܡܣܬܡܝܢ ܘܢܦܠܝܢ܇ ܐܝܟ ܕܓܕܫܬ ܠܗܘܢ‬ ‫̈‬ ‫ܘܚܝܠܐ ܕܣܥܪ܇ ̄ܘ‪ :‬ܘܡܢ ̇ܗܝ ܕܐܡܪ »ܕܫܠܝܛ ܐܢܐ‬ ‫̄ܗ‪ :‬ܘܡܢ ܬܕܡ�ܬܐ‬ ‫ܒܛܘܪܐ܇‬ ‫̇‬ ‫̇‬ ‫ܕܐܣܝܡ ܢܦܫܝ܆ ܘܫܠܝܛ ܐܢܐ ܕܐܣܒܝܗ‪ «.‬ܙ` ܘܡܢ ܗܝ ܕܒܬܪ ܕܐܚܫܡ܆ ܐܙܠ ܠܗ ܠܕܘܟܬܐ‬ ‫̈‬ ‫ܕܝܕܥ ܗܘܐ ̇‬ ‫ܘܡܢ‬ ‫ܠܗ ܝܗܘܕܐ ܡܫܠܡܢܐ܇ ̇ܗܘ ܕܐܙܠ ܗܘܐ ܕܢܝܬܐ ܥܠܘܗܝ‬ ‫ܨܠܘܒܐ܇ ܚ`܇ ܼ‬ ‫̈‬ ‫̇‬ ‫̇ܗܝ ܕܐܡܪ ܠܬܠܡܝܕܘܗܝ »ܕܩܘܡܘ ܢܐܙܠ ܡܟܐ‪ .‬ܗܐ ܡܛܐ ܗܘ ܕܡܫܠܡ ܠܝ‪ «.‬ܘܒܕܓܘܢ‬ ‫ܠܘܩܒܠ ܡܫܠܡܢܐ ̈‬ ‫ܘܨܠܘܒܐ ܩܡ ܘܐܙܠ܆ ܟܕ ܠܐ ܥܪܩ ܛ` ܘܡܢ ̇ܗܝ ܕܟܕ ܫܐܠ ܐܢܘܢ‬ ‫̈‬ ‫̈‬ ‫ܠܨܠܘܒܐ ܕܠܡܢ ܒܥܝܬܘܢ ܢܦܠܘ ܥܠ ܐܦܝܗܘܢ‪ .‬ܘܐܙܠܘ ܠܒܣܬܪܘܗܢ܆ ܝ`܇ ܘܡܢ ܬܕܡ�ܬܐ‬ ‫̈‬ ‫ܬܡܝܗܬܐ ܕܣܥܪ ܒܙܩܝܦܐ‪.‬‬ ‫)‪» (22:33‬ܫܡܥܘܢ ܕܝܢ ܐܡܪ ܠܗ ܡܪܝ ܥܡܟ ܡܛܝܒ ܐܢܐ ܘܠܒܝܬ ܐܣܝ�ܐ‬ ‫̇‬ ‫̈‬ ‫ܡܦܫܩܢ‪.‬‬ ‫ܕܒܗܘ ܕܡܬܝ‬ ‫ܘܠܡܘܬܐ« ̄ܗ‪ :‬ܗܠܝܢ‬ ‫)‪» (22:35–36‬ܘܐܡܪ ܠܗܘܢ ܟܕ ܫܕܪܬܟܘܢ ܕܠܐ ̈‬ ‫ܟܝܣܐ ܘܠܐ ܬ̈ܪܡܠܐ ܘܠܐ ̈ܡܣܢܐ܇‬ ‫̇‬ ‫ܠܡܐ ܚܣܪ ܠܟܘܢ ܡܕܡ‪ .‬ܐܡܪܝܢ ܠܗ ܘܠܐ ܡܕܡ‪ .‬ܐܡܪ ܠܗܘܢ ܡܢ ܕܐܝܬ ܠܗ ܟܝܣܐ܆‬ ‫ܢܣܒ ܗܟܢܐ‪ .‬ܐܦ ܬܪܡܠܐ‪̇ .‬‬ ‫ܘܡܢ ܕܠܐ ܐܝܬ ܠܗ ܣܝܦܐ ܢܙܒܢ ܢܚܬܗ‪ .‬ܘܢܙܒܢ ܠܗ ܣܝܦܐ«‬ ‫̈‬ ‫̈‬ ‫ܗܢܘ ܡܛܠ ܡܢܐ ܫܕܪ ܐܢܘܢ ܠܬܠܡܝܕܐ ܠܘܬ ܒܢܝ ܝܣܪܐܝܠ ܕܢܟܪܙܘܢ ܠܗܘܢ‪ .‬ܦܩܕ ܐܢܘܢ‬ ‫̈‬ ‫ܕܠܐ ܢܣܒܘܢ ܥܡܗܘܢ ܠܐ ̈‬ ‫ܡܣܢܐ ܘܠܐ ܫܒܛܐ‪ .‬ܘܗܪܟܐ‬ ‫ܟܝܣܐ ܘܠܐ ܬ̈ܪܡܠܐ ܘܠܐ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܦܩܕ ܠܗܘܢ‪ .‬ܕܢܣܒܘܢ ̈‬ ‫ܟܝܣܐ ܘܬ̈ܪܡܠܐ ܘܡܣܢܐ ܘܣܝܦܐ‪ .‬ܘܐܡܪܝܢܢ‪ .‬ܕܬܡܢ ܡܢ ܦܩܕ‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ܇ ܕܡܛܠܬܗ̇‬ ‫ܐܢܘܢ ܕܠܐ ܢܣܒܘܢ܆ ܡܛܠ ܕܫܟܢ ܠܗܘܢ ܣܥܘܪܘܬ ̈‬ ‫ܣܓܝܐܝܬ ܡܬܝܩܪܝܢ ܗܘܘ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆ ܡܢ ̇ܗܝ ܕܐܡܪ ܠܗܘܢ܆ »ܟ�ܝܗܐ ܐܣܘ‪.‬‬ ‫̈‬ ‫ܕܝܘܡܬܐ ܐܝܬܝܗܘܢ ܗܘܘ ܕܚܫܐ ܘܙܩܝܦܐ‪.‬‬ ‫ܘܓ�ܒܐ ܕܟܘ« ܘܕܫܪܟܐ‪ .‬ܗܪܟܐ ܕܝܢ ܡܛܠ‬ ‫ܘܓܠܙ ܐܢܘܢ ܡܢ ܣܥܘܪܘܬ ̈‬ ‫ܚܝܠܐ ܘܬܕܡ�ܬܐ‪ .‬ܦܩܕ ܐܢܘܢ ܕܢܣܒܘܢ ܟܝܣܐ ܘܬܪܡܠܐ‬ ‫ܕܢܗܘܐ ܠܗܘܢ ]ܬܘܪܣܝܐ܇ ܥܕܡܐ[ )‪ (fol. 96r‬ܠܙܒܢܐ ܕܢܚܬ ܥܠܝܗܘܢ ܪܘܚܐ ܩܕܝܫܐ‬ ‫̈‬ ‫ܣܝܦܐ ܕܝܢ ܦܩܕ ܠܗܘܢ ܕܢܣܒܘܢ܆ ܠܘ ܕܢܬܥܬܕܘܢ ܠܩܪܒܐ‪ .‬ܐܠܐ ܟܕ ܡܘܕܥ‬ ‫ܒܥܠܝܬܐ‪.‬‬ ‫̈‬ ‫ܠܗܘܢ ܒܝܕ ܗܕܐ‪ .‬ܕܩܪܒܐ ܥܬܝܕ ܕܢܩܘܡ ܥܠܝܗܘܢ ܡܢ ܨܠܘܒܐ‪.‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ ܐܚܪܢܝܐܝܬ ܗܟܢܐ‪ .‬ܟܝܣܐ ܿ ܼܡܢ ܘܬܪܡܠܐ ܘܡܣܢܐ ܠܚܫܚܬܐ ܩܪܐ‪.‬‬ ‫ܫܒܛܐ ܕܝܢ ܘܣܝܦܐ܆ ܠܥܘܕܪܢܐ ܕܠܘܩܒܠ ̈‬ ‫ܢܟܘܝܐ ܡܫܡܗ‪.‬‬ ‫ܬܘܒ ܗܟܝܠ ܟܕ ܫܕܪ ܐܢܘܢ܆ ܠܐ ܐܦܣ ܠܗܘܢ ܕܢܣܒܘܢ‪ .‬ܠܐ ܟܣܦܐ ܘܠܐ ܬܪܡܠܐ ܘܠܐ‬ ‫̈‬ ‫ܕܗܘ ܝܨܦ ܕܚܫܚܬܘܗܢ ܘܕܥܘܕܪܢܗܘܢ‪.‬‬ ‫ܡܣܢܐ ܘܠܐ ܫܒܛܐ‪ .‬ܟܕ ܡܘܕܥ ܠܗܘܢ ܒܗܕܐ܆ ܼ‬ ‫ܗܪܟܐ ܦܩܕ ܐܢܘܢ ܕܢܣܒܘܢ ܬܪܡܠܐ ܘܫܪܟܐ܇ ܟܕ ܐܡܪ ܠܗܘܢ ܒܝܕ ܗܕܐ‪ .‬ܕܗܢܘܢ‬ ‫ܢܐܨܦܘܢ ܕܚܫܚܬܗܘܢ܆ ܘܕܥܘܕܪܢܗܘܢ‪ .‬ܐܝܟܢܐ ܕܒܝܕ ܗܠܝܢ ܬ̈ܪܬܝܢ‪ .‬ܢܫܬܘܕܥܘܢ܆ ܕܦܘܪܫܢܐ‬ ‫ܪܒܐ ܐܝܬ܇ ܒܝܬ ̇ܗܝ ܕܢܐܨܦܘܢ ܗܢܘܢ ܕܩܢܘܡܗܘܢ‪̇ .‬‬ ‫ܠܗܝ ܕܢܐܨܦ ܼܗܘ ܕܝܠܗܘܢ‪ .‬ܘܕܢܕܥܘܢ‬ ‫̈‬ ‫ܕܒܦܣܝܩܬܐ ܠܡܐܡܪܐ ܫܒܩ ܐܢܘܢ ܗܪܟܐ‪.‬‬ ‫ܠܡܚܝܠܘܬܗܘܢ ܒܝܕ ܗܕܐ‪ .‬ܘܐܝܟ‬ ‫̈‬ ‫ܕܢܬܚܫܚܘܢ ܒܚܝܠܐ ܕܝܠܗܘܢ ܒܝܬܝܐ‪ .‬ܐܝܟܢܐ ܕܟܕ ܡܬܚܙܝܢ ܡܚܝܠܐ ܘܥ�ܘܩܐ ܟܝܬ‬ ‫ܘܡܬܒܕ̈ܪܢܐ܆ ܢܣܬܟܠܘܢ ܘܢܫܬܘܕܥܘܢ܆ ̇‬ ‫ܕܗܝ ܩܕܡܝܬܐ ܟܕ ܫܕܪ ܐܢܘܢ ܕܠܐ ̈‬ ‫ܟܝܣܐ ܘܕܠܐ‬ ‫ܬ̈ܪܡܠܐ ܘܠܐ ܚܣܪ ܠܗܘܢ ܡܕܡ܆ ̇‬ ‫ܘܗܝ ܐܚܪܬܐ ܬܘܒ ܕܟܕ ܡܓܢ ܥܠܝܗܘܢ ܪܘܚܐ ܩܕܝܫܐ‬

‫‪458‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܣܝܦܐ܆‬ ‫ܘܚܝܠܬܢܐ ܘܕܩܝܡܝܢ ܠܘܩܒܠ ܩ�ܒܐ‬ ‫ܠܒܝܒܐ‬ ‫ܒܥܠܝܬܐ܇ ܘܡܬܚܙܝܢ‬ ‫̇‬ ‫ܐܝܬܝܗ ‪ 316‬ܐܠܐ ܕܚܝܠܐ ܕܝܠܗ‪.‬‬ ‫ܕܝܠܗܘܢ‬ ‫̈‬ ‫ܣܝܦܐ ܐܦܣ ܠܗܘܢ ܕܢܣܒܘܢ܆ ܐܝܟܢܐ ܕܢܣܬܟܠܘܢ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܐܡܪܝܢܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܗܘ‬ ‫ܕܠܡܘܬܐ ܼܗܘ ܥܬܝܕ ܕܢܫܬܠܡ‪ .‬ܘܥܡ ܥܘܠܐ ܘܓܝܣܐ ܢܙܕܩܦ ܘܢܬܡܢܐ ܐܝܟܢܐ ܼ‬ ‫ܐܡܪ‪» .‬ܕܥܡ ̈‬ ‫ܥܘܠܐ ܐܬܡܢܐ‪«.‬‬ ‫ܬܘܒ ܕܝܢ ̈‬ ‫ܣܝܦܐ ܐܦܣ ܠܗܘܢ ܕܢܫܩܠܘܢ‪ .‬ܐܝܟܢܐ ܕܟܕ ܒܗ ܢܬܚܫܚ ܫܡܥܘܢ ܘܢܦܣܘܩ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܐܕܢܐ܇ ܢܣܥܘܪ ܼܗܘ ܬܕܡܘܪܬܐ‪ .‬ܒܗܝ ܕܣܐܡ ܠܗ ܒܕܘܟܬܗ ܡܟܣ ܒܝܕ ܗܕܐ ܠܝܗܘܕܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܟܝܟܐ ܘܡܣܝܒ�ܢܐ‪.‬‬ ‫ܠܬܠܡܝܕܐ ܕܢܗܘܘܢ‬ ‫ܨܠܘܒܐ‪ .‬ܘܢܠܦ ܐܢܘܢ‬ ‫ܘܠܝܗܘܕܝܐ‬ ‫ܡܫܠܡܢܐ‬ ‫̈‬ ‫ܘܢܘܕܥ ܐܢܘܢ܆ ܕܒܨܒܝܢܗ ܣܒܠ ܠܚܫܐ‪.‬‬ ‫̈‬ ‫ܬܘܒ ܕܝܢ ܐܚܪܢܝܐܝܬ ܡܦܫܩܝܢܢ ܠܗܠܝܢ ܦܬܓܡܐ ܗܟܢܐ‪ .‬ܙܕܩ ܠܡܕܥ‪ .‬ܕܒܙܒܢ ܕܝܢ ܡܠܠ‬ ‫̈‬ ‫ܕܬܠܡܝܕܐ ܡܫܝܚܐ‪ .‬ܟܕ ܠܘܬ ܦܪܨܘܦܐ ܕܝܠܗܘܢ ܒܠܚܘܕ ܕܚܐܪ ܗܘܐ ̇‬ ‫ܒܗܘ ܡܐ‬ ‫ܥܡܗܘܢ‬ ‫̇‬ ‫ܕܡܡܠܠ‪ .‬ܒܙܒܢ ܕܝܢ ܡܠܠ ܥܡܗܘܢ܆ ܟܕ ܠܘܬ ܦܪܨܘܦܐ ܕܐܚ�ܢܐ ܚܪ ̇‬ ‫ܘܒܗܝ‬ ‫ܒܗ ܒܡܠܬܗ‪.‬‬ ‫̇ܡܢ ܕܦܩܕ ܐܢܘܢ‪ .‬ܕܠܐ ܢܣܒܘܢ ܠܐ ܟܝܣܐ ܘܠܐ ܬܪܡܠܐ܆ ܘܠܐ ܫܒܛܐ ]ܘܕܫܪ[ܟܐ܆ ܠܘܬ‬ ‫ܦܪܨܘܦܐ ܕܝܠܗܘܢ ̈‬ ‫ܕܫܠܝܚܐ ܒܠܚܘܕ ܚܐܪ ܗܘܐ‪ .‬ܗܪܟܐ ܕܝܢ )‪ (fol. 96v‬ܟܕ ܐܡܪ ܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܕܢܣܒܘܢ ̈‬ ‫ܘܣܝܦܐ ܠܘܬ ܦܪܨܘܦܐ ܕܝܗܘܕܝܐ ܕܥܡܪܝܢ ܗܘܘ ܒܐܬܪܐ‬ ‫ܟܝܣܐ ܘܬ̈ܪܡܠܐ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܝܗܘܕ ܚܐܪ ܗܘܐ‪ .‬ܟܕ ܒܗܝ ܡܢ ܕܐܡܪ ܠܗܘܢ‪ .‬ܕܢܣܒܘܢ ܟܝܣܐ ܘܬ̈ܪܡܠܐ ܫܘܕܥ܆ ܕܡܢ‬ ‫̈‬ ‫ܩܢܝܢܐ ܘܡ�ܗܛܐ܆ ܢܣܒ ܐܢܘܢ ܘܢܥܪܘܩ܆ ܡܛܠ ܕܚܘܪܒܐ‬ ‫ܕܐܝܬ ܠܗ ܒܐܬܪܐ ܕܝܗܘܕ‬ ‫̈‬ ‫ܪܒܐ ܘܫܒܝܐ ܥܣܩܐ ܥܬܝܕ ܕܢܐܬܐ ܥܠ ܝܘܕܝܐ ܕܥܡܪܝܢ ܒܐܘܪܫܠܡ‪ .‬ܘܒܐܬܪܐ ܕܝܗܘܕ‪.‬‬ ‫ܡܛܠ ܡܪܚܘܬܗܘܢ ܕܥܠܝ‪̇ .‬‬ ‫ܒܗܝ ܕܨܠܒܘܢܝ‪.‬‬ ‫̇‬ ‫ܒܗܝ ܬܘܒ ܕܦܩܕ ܐܢܘܢ ܕܢܣܒܘܢ ̈‬ ‫ܣܝܦܐ܆ ܐܘܕܥ ܕܥܬܝܕ ܕܢܐܬܐ ܥܠܝܗܘܢ ܩܪܒܐ ܩܫܝܐ‬ ‫̈‬ ‫̈‬ ‫ܘܢܬܚܪܒܘܢ‪ .‬ܐܦܢ ܒܬܪ ܐܪܒܥܝܢ ܫܢܝܢ ܕܨܠܒܘܗܝ ܐܬܘ ܥܠܝܗܘܢ ܡܠܟܐ ܕ̈ܪܗܘܡܝܐ‪.‬‬ ‫̇‬ ‫̇‬ ‫ܘܩܛܠܘ ܐܢܘܢ‬ ‫ܘܐܚܪܒܘܗ ܠܐܘܪܫܠܡ܆ ܘܠܟܠܗ‬ ‫ܐܣܦܣܝܢܘܣ‪ .‬ܘܛܝܛܘܣ ܒܪܗ܆‬ ‫ܐܬܪܗ‪ܼ ܿ .‬‬ ‫̈‬ ‫ܠܝܗܘܕܝܐ ܘܠܡܢܗܘܢ ܫܒܘ‪.‬‬ ‫ܠܘ ܕܚܝܠܐ‬

‫ܘܕܡܛܠ ܡܢܐ ܐܬܐ ܥܠܝܗܘܢ ܗܢܐ ܩܪܒܐ ܩܫܝܐ܆ ܡܦܫܩ ܗܟܢܐ‪.‬‬ ‫̈‬ ‫)‪» (22:37a‬ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܝܢ ܕܐܦ ܗܕܐ ܕܟܬܝܒܐ ܘܠܐ ܕܬܬܡܠܐ ܒܝ ܕܥܡ ܥܘܠܐ‬ ‫ܓܝܣܐ ̈‬ ‫ܐܬܡܢܐ« ܗܢܘ ܕܡܛܠ ܠܡ ܕܨܠܒܝܢ ܠܝ ܥܡ ̈‬ ‫ܥܘܠܐ‪ .‬ܘܥܡܗܘܢ ܡܬܡܢܐ ܐܢܐ‬ ‫̇‬ ‫ܘܡܬܚܫܒ ܐܢܐ‪ .‬ܡܛܠ ܗܕܐ ܥܠܬܐ ܐܬܝܢ ̈ܪܗܘܡܝܐ܆ ܘܚܪܒܝܢ ܘܫܒܝܢ ܠܗܘܢ ܗܝ ܓܝܪ‬ ‫̇‬ ‫ܐܝܬܝܗ‪:‬‬ ‫ܕܐܡܝܪ ܕܟܬܝܒܐ ܒܟܬܒܐ ܕܙܟܪܝܐ‬ ‫)‪» (22:37b‬ܟܠܗܝܢ ܕܥܠܝ ̈‬ ‫ܐܫܬܠܡܝ« ̄ܗ‪ :‬ܚܒܘܫܝܐ ܘܨܠܝܒܘܬܐ ܘܚܫܐ ܘܡܘܬܐ܇ ܕܩܕܡܘ‬ ‫̈‬ ‫ܐܬܢܒܝܘ ̈‬ ‫ܢܒܝܐ ܕܣܒܠ ܐܢܐ‪ .‬ܫܩܠܘ ܫܘܡܠܝܐ ܘܡܘܠܝܐ‪ .‬ܬܠܡܝܕܐ ܕܝܢ ܡܛܠ ܕܠܐ‬ ‫ܐܣܬܟܠܘ ܠܗܠܝܢ ܕܡܠܠ ܡܫܝܚܐ ܠܘܬܗܘܢ܆ ܐܡܪܝܢ ܠܗ‬ ‫̇‬ ‫)‪» (22:38a‬ܡܪܢ ܗܐ ܗܪܟܐ ܬ̈ܪܝܢ ̈‬ ‫ܣܝܦܝܢ« ̄ܗ‪ :‬ܡܢ ܐܝܟܐ ܐܝܬ ܗܘܐ ܬܡܢ ܒܗܝ‬ ‫̈‬ ‫̇‬ ‫ܥܠܝܬܐ ܕܐܝܬܝܗܘܢ ܗܘܘ ̇‬ ‫ܒܗ ̈‬ ‫ܣܝܦܐ‪ .‬ܘܡܪܝ ܐܝܘܢܢܝܣ ܡܢ ܐܡܪ‪ .‬ܕܣܟܝܢܝܬܐ ܐܝܬܝܗܝܢ‬ ‫ܕܡܛܝܒܢ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܐܢܫܝܢ ܐܬܘ ܥܠܘܗܝ‪.‬‬ ‫ܗܘܝ ܠܗܘܢ܆ ܡܛܠ ܐܡܪܐ ܕܦܨܚܐ‪ .‬ܘܟܕ ܝܕܥܘ‬ ‫ܗܘܝ‬ ‫̈‬ ‫̈‬ ‫ܫܩܠܘ ܐܢܝܢ ܥܡܗܘܢ‪ .‬ܕܢܩܪܒܘܢ ܚܠܦ ܡܠܦܢܐ ܕܝܠܗܘܢ‪ .‬ܟܕ ܣܝܦܐ ܠܗܝܢ ܠܣܟܝܢܝܬܐ ܩܪܝܢ‬ ‫̈‬ ‫ܐܘܢܓܠܝܣܛܐ‪.‬‬ ‫‪.‬ܐܝܬܝܗܝܢ ‪Due to scribal error, it is written‬‬

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‫̇‬ ‫̈‬ ‫ܕܡܪܗ ܕܥܠܝܬܐ ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܘܟܕ ܢܦܩܝܢ܆ ܫܩܠܘ‬ ‫ܕܣܝܦܐ܆‬ ‫ܐܚ�ܢܐ ܓܝܪ ܐܡܪܝܢ‬ ‫̇‬ ‫̈‬ ‫ܬܠܡܝܕܐ‪ .‬ܥܡܗܘܢ ܒܡܦܣܢܘܬܐ ܕܡܪܗ ܕܥܠܝܬܐ܆ ܐܝܟܢܐ ܕܢܩܪܒܘܢ ܒܗܘܢ‪.‬‬ ‫ܐܢܘܢ‬ ‫̈‬ ‫ܐܚ�ܢܐ ܕܝܢ ܐܡܪܝܢ ܕܡܛܠ ܕܫܡܝܥ ܗܘܐ ܠܗܘܢ ܕܡܛܝܒܝܢ ܝܗܘܕܝܐ ܕܢܐܬܘܢ ܥܠ‬ ‫ܠܗ ̇‬ ‫ܣܝܦܐ ܕܢܬܟܬܫܘܢ ܚܠܦܘܗܝ‪ .‬ܘܟܕ ܠܐ ܐܣܬܟܠܘ ̇‬ ‫ܪܒܗܘܢ܆ ܩܕܡܘ ܛܝܒܘ ܠܗܘܢ ̈‬ ‫ܠܗܝ‬ ‫̇‬ ‫»ܕܡܢ ܕܠܝܬ ܠܗ ܣܝܦܐ ܢܙܒܢ ܢܚܬܗ ܘܢܙܒܢ ܠܗ ܣܝܦܐ‪ «.‬ܢܣܒܘ ܐܢܘܢ‬ ‫ܕܐܡܪ ܠܗܘܢ‪.‬‬ ‫̈‬ ‫ܥܡܗܘܢ ܘܢܦܩܘ ܠܛܘܪ ܙܝܬܐ‪:‬‬ ‫)‪» (22:38b‬ܐܡܪ ܠܗܘܢ ܣܦܩܝܢ« ̄ܗ‪ :‬ܐܠܘ ܓܝܪ ܠܩܪܒܐ ܥܬܕ ܐܢܘܢ܆ ܠܐ ܐܡܪ ܗܘܐ‬ ‫ܣܝܦܝܢ‪ .‬ܕܢܩܪܒܘܢ ܠܘܩܒܠ ̈‬ ‫̈‬ ‫ܠܗܘܢ‪ .‬ܕܣܦܩܝܢ ܬ̈ܪܝܢ ̈‬ ‫ܕܨܠܘܒܐ܆ ܕܥܬܝܕܝܢ ܗܘܘ‬ ‫ܟܢܫܐ ̈ܣܓܝܐܐ‬ ‫ܕܢܐܬܘܢ ܥܠܘܗܝ‪ .‬ܐܠܐ ܡܛܠ ܕܠܐ ܐܣܬܟܠܘ ܗܢܘܢ ܠܐܝܠܝܢ ܕܡܠܠ ܥܡܗܘܢ܆ ܐܡܪ‬ ‫ܠܗܘܢ ܕܣܦܩܝܢ ܬ̈ܪܝܢ ̈‬ ‫ܣܝܦܝܢ‪ .‬ܐܝܟܢܐ ܕܢܟܠܐ ܠܡܠܬܗܘܢ܆ ܕܠܐ ܬܘܒ ܢܘܣܦܘܢ ܢܡܠܠܘܢ‬ ‫̈‬ ‫ܡܛܠ ̈‬ ‫ܣܝܦܐ ̈ܡܠܐ ܐܚ�ܢܝܬܐ‪ .‬ܠܘ ܕܝܢ ܙܒܢܐ ܗܘܐ ܕܢܦܩܘܢ ܠܗܘܢ ܢܝܫܐ ܕܡܠܘܗܝ܆ ܥܬܝܕ‬ ‫ܗܘܐ ܓܝܪ ܪܘܚܐ ]ܩܕܝܫܐ[ ܕܢܐܬܐ ܘܢܓܢ ]ܥܠܝܗܘܢ[ )‪ (fol. 97r‬ܥܠܝܬܐ ܒܙܒܢܐ ܕܥܗܢ‪.‬‬ ‫ܘܢܠܦ ܐܢܘܢ ܟܠܡܕܡ ܕܙܕܩ ܠܗܘܢ ܕܢܐܠܦܘܢܝܗܝ‪.‬‬ ‫̄‬ ‫̈‬ ‫)‪» (22:39a‬ܘܢܦܩܘ ܘܐܙܠܘ ܐܝܟ ܕܡܥܕ ܗܘܐ ܠܛܘܪܐ ܕܒܝܬ ܙܝܬܐ« ܗ‪ :‬ܡܢ ܗܢܐ‬ ‫ܗܟܝܠ ܦܬܓܡܐ ܘܥܕܡܐ ̇‬ ‫ܠܗܘ ܦܬܓܡܐ ܐܚܪܢܐ ܕܐܡܪ ܛܘܒܢܐ ܠܘܩܐ‪ .‬ܡܛܠ‬ ‫ܫܡܥܘܢ ܟܐܦܐ ܕܐܙܠ‪ .‬ܟܕ ܡܬܕܡܪ ܒܢܦܫܗ ܥܠ ܡܕܡ ܕܗܘܐ‪.‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

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‫]ܦܣܘܩܐ ܕܥܣܪܝܢ ܘܬܠܬܐ[‬ ‫ܐܡܪ ܐܢܐ ܕܝܢ ܫܪܒܐ ܕܚܫܐ ܘܙܩܝܦܘܬܐ ܘܕܩܒܘܪܬܐ ܘܩܝܡܬܐ ܕܡܪܝܐ‪] .‬ܥܕܡܐ‬ ‫ܕܗܘܐ[ ܟܠܗܝܢ ܗܠܝܢ ܡܦܫܩܝܢ ܠܢ ܒܐܘܢܓܠܝܘܢ‬ ‫ܠܐܝܟܐ ܕܟܕ ܡܬܕܡܪ ܒܢܦܫܗ ܥܠ ܡܕܡ‬ ‫ܼ‬ ‫ܕܛܘܒܢܐ ܡܬܝ‪.‬‬ ‫ܐܘ ܚܣܝܐ ܡܪܝ ܐܝܓܢܐܛܝܘܣ ܘܒܕܓܘܢ ܠܐ ܐܠܨܐ ܕܐܦ ܗܪܟܐ‬ ‫ܢܦܫܩ ܐܢܝܢ ܡܢ ܕܪܝܫ‪ .‬ܘܝܬܝܪܐܝܬ ܟܕ ܠܘܬܟ ܘܡܛܠܬܟ ܥܒܕܢܢ‬ ‫ܠܦܘܫܩܐ ܕܐܘܢܓܠܝܘܢ ̇ܗܘ ܕܡܬܝ‪.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫]ܦܣܘܩܐ ܕܥܣܪܝܢ ܘܐܪܒܥܐ[‬ ‫ܠܘܩܐ ܕܝܢ ܡܩܦ ܒܬܪ ܗܠܝܢ܆ ܟܕ ܐܡܪ ܗܟܢܐ‪:‬‬ ‫̇‬ ‫)‪» (24:13a‬ܘܗܐ ܬ̈ܪܝܢ ܡܢܗܘܢ ܒܗ ܒܝܘܡܐ‪ .‬ܐܙܠܝܢ ܗܘܘ ܠܩܪܝܬܐ ܕܫܡܗ ܥܡܐܘܣ«‬ ‫̄ܗ‪ :‬ܝܘܡܐ ܓܝܪ ܕܝܠܗ ܕܝܘܡܐ ܕܩܝܡܬܗ ܕܡܫܝܚܐ ܩܪܐ‪ .‬ܗܠܝܢ ܕܝܢ ܬ̈ܪܝܢ ܓܒ�ܐ‪ .‬ܠܘ ܡܢ‬ ‫ܬܪܥܣܪ ̈ܫܠܝܚܐ ܐܝܬܝܗܘܢ ܗܘܘ܆ ܐܠܐ ܡܢ ܫܒܥܝܢ ܘܬ̈ܪܝܢ ܡܣܒ�ܢܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ܆‬ ‫ܡܢ ̇ܗܝ ܕܡܘܣܦ ‪ 317‬ܒܬܪܟܢ ܘܐܡܪ‪ .‬ܕܥܢܐ ܚܕ ܡܢܗܘܢ ܕܫܡܗ ܩܠܝܘܦܐ ܘܐܡܪ ܠܗ‪̇ .‬ܗܘ‬ ‫ܐܚܪܢܐ‪ .‬ܐܝܬ ܕܐܡܪܝܢ‪ .‬ܕܗܘ ܠܘܩܐ ܡܟܬܒܢܐ ܐܝܬܘܗܝ ܘܠܐ ܥܗܕܗ ܠܩܢܘܡܗ ܟܕ‬ ‫ܡܬܚܫܚ ܒܡܟܝܟܘܬܐ‪ .‬ܐܚ�ܢܐ ܕܒܪܢܒܐ ܐܝܬܘܗܝ‪.‬‬ ‫̈‬ ‫ܐܣܛܕܘܬܐ ܕܝܢ܆‬ ‫)‪» (24:13b‬ܘܦܪܝܩܐ ܗܘܬ ܡܢ ܐܘܪܫܠܡ ܐܣܛ�ܘܬܐ܆ ܫܬܝܢ« ̄ܗ‪:‬‬ ‫̈‬ ‫ܡܕܢܚܝܐ ̈ܣܕܐ ܕܦܕܢܐ‪:‬‬ ‫ܓܕܫܐ ܕܐܝܬܝܗܘܢ܆ ܗܠܝܢ ܕܩܪܝܢ ܠܗܘܢ‬ ‫̄‬ ‫̈‬ ‫)‪» (24:14‬ܘܗܢܘܢ ܡܡܠܠܝܢ ܗܘܘ ܚܕ ܥܡ ܚܕ܆ ܥܠ ܟܠܗܝܢ ܗܠܝܢ ܕܓܕܫܝ« ܗ‪ :‬ܗܠܝܢ‬ ‫ܕܡܡܠܠܝܢ ܗܘܘ ܥܠܝܗܘܢ ܐܝܬܝܗܘܢ ܗܠܝܢ ܕܣܒܠ ܡܫܝܚܐ‪ .‬ܐܡܪ ܐܢܐ ܕܝܢ܆ ܕܐܝܟܢܐ‬ ‫ܐܬܬܚܕ ܘܐܝܟܢܐ ܐܬܬܕܝܢ ܘܐܝܟܢ ܐܨܛܠܒ ܘܫܪܟܐ‪.‬‬ ‫)‪» (24:15‬ܘܟܕ ܗܢܘܢ ܡܡܠܠܝܢ ܗܘܘ ܘܒܥܝܢ ܚܕ ܥܡ ܚܕ ܐܬܐ ܗܘ ܝܫܘܥ ܘܡܛܝ ܐܢܘܢ‬ ‫ܘܡܗܠܟ ܗܘܐ ܥܡܗܘܢ« ̄ܗ ܟܕ ܠܐ ܡܣܬܟܠܝܢ ܗܘܘ ܕܝܫܘܥ ܐܝܬܘܗܝ ܐܠܐ ܕܐܢܫ‬ ‫ܢܘܟܪܝܐ‪:‬‬ ‫ܐܚܝܕܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܝ ܕܠܐ ܢܣܬܟܠܘܢܝܗܝ‪̄ «.‬ܗ ܡܢ ܡܥܒܕܢܘܬܐ ܕܝܢ ܕܚܝܠܗ‬ ‫»ܘܥܝܢܝܗܘܢ‬ ‫)‪(24:16‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܫܝܚܐ ܐܚܝܕܢ ܗܘܝ ܘܠܒܝܟܢ ܥܝܢܝܗܘܢ ܕܠܐ ܢܣܬܟܠܘܢܝܗܝ‪ .‬ܐܝܟܢܐ ܕܢܗܘܐ ܐܬܪܐ‬ ‫ܕܡܫܐܠ ܠܗܘܢ ܘܢܦܢܘܢ ܠܗ܆ ܘܢܡܠܠ ܗܘܐ ܥܡܗܘܢ‪ .‬ܐܝܠܝܢ ܕܨܒܐ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‬ ‫ܕܗܟܢܐ ܗܝ܆ ܡܢ ̇ܗܝ ܕܡܩܦ ܘܐܡܪ‪:‬‬ ‫̈‬ ‫ܐܢܝܢ ̈ܡܠܐ ܗܠܝܢ ܕܡܡܠܠܝܢ ܐܢܬܘܢ ܚܕ ܥܡ ܚܕ ܟܕ ܡܗܠܟܝܢ ܐܢܬܘܢ‬ ‫)‪» (24:17‬ܡܢܐ‬ ‫̈‬ ‫̄‬ ‫ܘܟܡܝܪܝܢ ‪ 318‬ܐܢܬܘܢ« ܗ‪ :‬ܚܙܐ ܐܢܬ‪ .‬ܕܡܛܠ ܕܢܗܘܐ ܐܬܪܐ ܠܫܘܐܠܐ ܘܠܡܠܐ‪ :‬ܐܥܒܕ‬ ‫̈‬ ‫̈‬ ‫ܥܝܢܝܗܘܢ‪.‬‬ ‫ܕܢܬܬܚܕܢ‬ ‫)‪» (24:18‬ܥܢܐ ܕܝܢ ܚܕ ܡܢܗܘܢ ܕܫܡܗ ܩܠܝܘܦܐ ܘܐܡܪ ܠܗ܆ ܐܢܬ ܼܗܘ ܟܝ ܒܠܚܘܕܝܟ‬ ‫̈‬ ‫ܒܗ ̇‬ ‫ܢܘܟܪܝܐ ܡܢ ܐܘܪܫܠܡ܆ ܕܠܐ ܝܕܥ ܐܢܬ ܡܕܡ ܕܗܘܐ ̇‬ ‫ܝܘܡܬܐ« ̄ܗ‪ :‬ܐܡܪܝܢ‬ ‫ܒܗܢܘܢ‬ ‫̈‬ ‫ܕܒܢܝ ܐܘܪܫܠܡ ܠܒܘܫܐ ܡܕܡ ܐܝܬ ܗܘܐ ܠܗܘܢ ܕܠܒܫܝܢ ܗܘܘ܆ ܕܒܗ ܦܪܝܫܝܢ ܗܘܘ܆ ܡܢ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܟܠܗܘܢ ܒܢܝ ܐܬܪܐ ܗܘ ܕܝܗܘܕ‪ .‬ܝܘܡܬܐ ܓܝܪ ܗܢܘܢ܆ ܠܥܪܘܒܬܐ ܘܠܫܒܬܐ‪ .‬ܕܩܕܡ ܚܕ‬ ‫ܒܫܒܐ ܕܩܝܡܬܐ ܩܪܐ‪:‬‬ ‫̇‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫)‪» (24:19a‬ܐܡܪ ܠܗܘܢ ܡܢܐ܆ ܐܡܪܝܢ ܠܗ܆ ܥܠ ܝܫܘܥ ܗܘ ܕܡܢ ܢܨܪܬ« ܗ‪ :‬ܒܗܝ ܡܢ‬ ‫ܕܐܝܬܘܗܝ ܐܠܗܐ܆ ܘܒܪܘܝܐ ܼܗܘ ܕܐܬ̈ܪܘܬܐ‪ .‬ܘܐܦ ܡܪܐ ܕܝܠܗܘܢ‪ .‬ܒܗܕܐ ܕܝܢ ܕܗܘܐ‬ ‫ܒܪܢܫܐ‪ .‬ܐܫܬܡܗ ܢܨܪܝܐ ܘܓܠܝܠܝܐ‪.‬‬ ‫)‪» (24:19b‬ܓܒܪܐ ܕܗܘܐ ܢܒܝܐ« ̄ܗ‪ :‬ܘܐܦܢ ܓܝܪ »ܢܒܝܐ« ܩܪܐܘܗܝ‪ .‬ܐܠܐ ܡܪܐ ܼܗܘ‬ ‫ܕܢܒܝܐ‪ .‬ܘܗܢܘܢ ܣܓܝ ܡܟܝܢ ‪ 319‬ܘܡܬܚܬܝܢ ܡܢ ܫܪܪܐ‪̇ .‬‬ ‫̈‬ ‫ܒܗܝ ܕܡܫܟܚܢܐ ܼܗܘ ܕܢܒܝܘܬܐ‪.‬‬ ‫‪.‬ܕܡܣܦ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܟܡܪܝܢ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܡܐܟܝܢ ‪319 Due to scribal error, it is written‬‬ ‫‪317‬‬ ‫‪318‬‬

‫‪462‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܘܒܥܒܕܐ ܩܕܡ ܐܠܗܐ ܘܩܕܡ ܟܠܗ ܥܡܐ« ̄ܗ‪:‬‬ ‫)‪» (24:19c‬ܘܚܝܠܬܢ ܗܘܐ ܒܡܠܬܐ‬ ‫̈‬ ‫]ܘܒـ[ܥܒܕܐ ܕܣܥܘܪܘܬܐ ܕܬܕܡ�ܬܐ‪320 .‬‬ ‫ܚܝܠܬܢ ܗܘܐ ܒܡܠܬܐ ̇ܗܝ ܕܡܠܦܢܘܬܐ‬ ‫̈‬ ‫ܟܗܢܐ ܘܦ�ܝܫܐ ܠܕܝܢܐ ܕܡܘܬܐ ܘܙܩܦܘܗܝ‪ .‬ܚܢܢ ܕܝܢ‬ ‫)‪» (24:20–21a‬ܘܐܫܠܡܘܗܝ ̈ܪܒܝ‬ ‫ܣܒܪܝܢ ܗܘܝܢ ܕܗܘܝܘ ܥܬܝܕ ܕܢܦܪܩܝܘܗܝ ܠܐܝܣܪܐܝܠ« ̄ܗ )‪ (fol. 97v‬ܥܕܟܝܠ ܓܝܪ ܬܪܥܝܬܐ‬ ‫ܡܬܦܫܟܢܝܬܐ ܩܢܝܢ ܗܘܘ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܕܗܘܝ« ̄ܗ‪ :‬ܥܪܘܒܬܐ ܘܫܒܬܐ ܘܚܕ‬ ‫ܝܘܡܝܢ ܗܐ ܡܢ ܗܠܝܢ‬ ‫)‪» (24:21b‬ܘܗܐ ܬܠܬܐ‬ ‫ܒܫܒܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܐܬܡܗܝ ܐܢܘܢ ̈‬ ‫)‪» (24:22a‬ܐܠܐ ܘܐܦ ̈‬ ‫ܢܫܐ܆‬ ‫ܐܬܡܗܢ« ̄ܗ‪ :‬ܘܒܐܝܕܐ‬ ‫ܢܫܐ ܡܢܢ‬ ‫ܡܘܣܦܝܢ ܘܐܡܪܝܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫»ܩܕܡܝ ܗܘܝ ܓܝܪ ܠܒܝܬ ܩܒܘܪܐ܆ ܘܟܕ ܠܐ ܐܫܟܚ ܦܓܪܗ ܐܬܝ ܐܡ�ܢ ܠܢ‬ ‫)‪(24:22b‬‬ ‫̈‬ ‫̈‬ ‫ܕܡܠܐܟܐ ܚܙܝܢ ܘܐܡܪܝܢ ܥܠܘܗܝ ܕܚܝ ܗܘ‪ .‬ܘܐܦ ܐܢܫܐ ܡܢܢ ܐܙܠܘ ܠܒܝܬ ܩܒܘܪܐ‬ ‫ܘܐܫܟܚܘ ܗܟܢܐ ܐܝܟ ܡܐ ܕܐܡ�ܝ ̈‬ ‫ܢܫܐ‪ .‬ܠܗ ܕܝܢ ܠܐ ܚܙܘ« ̄ܗ‪ :‬ܘܗܐ ܠܘ ܒܠܚܘܕ ܕܡܢ‬ ‫̈‬ ‫ܫܡܥܝ ̈‬ ‫ܢܫܐ ܕܚܝ ܼܗܘ‪ .‬ܐܠܐ ܐܦ ܝܠܕܬ ܐܠܗܐ ܘܡܪܝܡ ܡܓܕܠܝܬܐ܆ ܚܙܝܢܝܗܝ‪.‬‬ ‫̈ܡܠܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܡܪ ܠܗܝܢ܆ »ܫܠܡ ܠܟܝܢ‪ «.‬ܘܗܢܝܢ ܣܓܕܝܢ ܠܗ܆ ܘܐܚܕܝܢ ̈ܪܓܠܘܗܝ‪ .‬ܐܝܟ ܕܐܡܪ ܛܘܒܢܐ‬ ‫̇‬ ‫ܒܠܚܘܕܝܗ ܚܙܬܗ‪ .‬ܙܒܢܬܐ ܬܪܝܢܝܬܐ ܒܗ ܒܝܘܡܐ‪.‬‬ ‫ܡܬܝ‪ .‬ܘܐܦ ܡܪܝܡ ܡܓܕܠܝܬܐ‬ ‫̇‬ ‫̈‬ ‫ܐܢܫܐ‬ ‫ܘܩܪܗ »ܡܪܝܡ‪ «.‬ܘܩܪܬܗ »ܡܠܦܢܐ‪ «.‬ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ‪.‬‬ ‫ܡܢܗܘܢ ܕܐܙܠܘ ܠܒܝܬ ܩܒܘܪܐ‪ .‬ܠܝܘܚܢܢ ܘܠܫܡܥܘܢ ܡܫܡܗܝܢ܆ ܘܠܐܚ�ܢܐ ܓܕܫܐ‪.‬‬ ‫)‪» (24:25a‬ܗܝܕܝܢ ܐܡܪ ܠܗܘܢ ܝܫܘܥ‪ .‬ܐܘ ܚܣܝ�ܝ ܪܥܝܢܐ܆ܘܝܩܝ�ܝ ܠܒܐ ܠܡܗܝܡܢܘ«‬ ‫̈‬ ‫̈‬ ‫ܠܟܬܒܐ‬ ‫ܗܢܘ ܚܣܝ�ܝ ܪܥܝܢܐ ܩܪܐ ܐܢܘܢ܆ ܡܛܠ ܕܠܐ ܡܣܬܟܠܝܢ ܗܘܘ‬ ‫ܕܢܒܝܐ‪ .‬ܕܩܕܡܘ‬ ‫ܐܬܢܒܝܘ ܥܠ ܚܫܗ ܘܡܘܬܗ ܘܩܝܡܬܗ ܘܦܘܪܩܢܐ ܕܫܟܢ ܠܟܠ ܒܩܝܡܬܗ‪:‬‬ ‫)‪» (24:25b–26‬ܒܟܠܗܝܢ ܐܝܠܝܢ ܕܡܠܠܘ ̈‬ ‫ܢܒܝܐ ܠܐ ܗܘܐ ܗܠܝܢ ܥܬܝܕ ܗܘܐ ܕܢܣܝܒܪ‬ ‫ܡܫܝܚܐ ܘܢܥܘܠ ܠܬܫܒܘܚܬܗ« ̄ܗ‪ :‬ܕܢܣܝܒܪ ܚܫܐ ܘܙܩܝܦܐ ܘܡܘܬܐ‪» .‬ܬܫܒܘܚܬܗ«‬ ‫ܓܝܪ܆ ܠܙܩܝܦܗ ܘܩܝܡܬܗ ܘܣܘܠܩܗ ܩܪܐ‪ .‬ܟܕ ܕܝܢ ܐܙܕܩܦ܆ ܝܬܝܪ ܐܬܓܠܝ ܘܐܬܝܕܥ‬ ‫ܫܘܒܚܗ‪̇ .‬‬ ‫̈‬ ‫ܘܐܦܝ ܬܪܥܐ‪ .‬ܘܐܩܝܡ‬ ‫ܒܗܝ ܕܐܚܫܟ ܠܫܡܫܐ‪ .‬ܘܐܪܥܠ ܠܐܪܥܐ‪ .‬ܘܨܪܝ ̈ܟܐܦܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܐ‪ .‬ܗܠܝܢ ܕܝܢ ܬܕܡ�ܬܐ‪ .‬ܡܣܗܕܢ ܗܘܝ ܕܐܠܗܐ ܼܗܘ ܕܐܬܒܣܪ ܘܐܙܕܩܦ‪ .‬ܐܦ ܓܝܪ‬ ‫ܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ ܐܡܪ܇ »ܕܠܐ ܥܕܟܝܠ ܐܬܝܗܒܬ ܗܘܬ ܪܘܚܐ܆« ܟܕ ܠܐ ܥܕܟܝܠ‬ ‫ܐܫܬܒܚ ܗܘܐ ܝܫܘܥ܆ ܟܕ ܫܘܒܚܗ ܠܙܩܝܦܗ ܩܪܐ ܬܡܢ‪ .‬ܗܟܘܬ ܕܝܢ ܘܟܕ ܩܡ ܡܢ ܩܒܪܐ܆‬ ‫̇‬ ‫ܒܗܝ ܕܒܛܠ ܠܡܘܬܐ ܘܩܛܠ ܠܣܛܢܐ ܘܠܚܛܝܬܐ‪ .‬ܘܐܝܟ‬ ‫ܝܬܝܪ ܐܬܓܠܝ ܫܘܒܚܗ‪.‬‬ ‫ܕܒܚܝܠܐ܆ ܠܟܠܗ ܟܝܢܐ ܐܢܫܝܐ‪ .‬ܐܩܝܡ ܥܡܗ‪ .‬ܬܘܒ ܕܝܢ ܘܟܕ ܣܠܩ ܠܫܡܝܐ܆ ܝܬܝܪ ܥܠ‬ ‫ܠܬܫܒܘܚܬܗ ܘܝܬܒ ܡܢ ܝܡܝܢܐ ܕܐܒܘܗܝ‪.‬‬ ‫)‪» (24:27‬ܘܫܪܝ ܠܗܘܢ ܡܢ ܡܘܫܐ ܘܡܢ ܟܠܗܘܢ ̈‬ ‫ܢܒܝܐ܆ ܘܡܦܫܩ ܗܘܐ ܠܗܘܢ ܥܠ‬ ‫̈‬ ‫̈‬ ‫ܟܬܒܐ« ̄ܗ‪ :‬ܡܦܫܩ ܗܘܐ ܠܗܘܢ ܡܢ ܟܬܒܐ ܕܡܘܫܐ ܘܕܟܠܗܘܢ‬ ‫ܢܦܫܗ܆ ܡܢ ܟܠܗܘܢ‬ ‫̈‬ ‫ܢܒܝܐ܆ ܕܥܬܝܕ ܗܘܐ ܕܢܬܝܠܕ ܘܕܢܥܡܕ ܕܢܡܠܐ ܡܕܒܪܢܘܬܐ‪ .‬ܘܕܢܚܫ ܘܕܢܙܕܩܦ‪ .‬ܘܕܢܡܘܬ‬ ‫̈‬ ‫ܐܦ ܕܢܬܩܒܪ ܘܕܢܩܘܡ‪ .‬ܘܕܢܦܪܘܩ ܠܒܢܝܢܫܐ܆ ܘܕܢܣܩ ܠܫܡܝܐ܆ ܘܢܬܒ ܡܢ ܝܡܝܢܐ ܕܪܒܘܬܐ‬ ‫ܘܒܟܬܒܐ ܕܟܠܗܘܢ ̈‬ ‫̈‬ ‫̈‬ ‫ܢܒܝܐ‪.‬‬ ‫ܟܬܝܒܢ ܒܟܬܒܐ ܕܡܘܫܐ‬ ‫ܒܡ�ܘܡܐ‪ .‬ܗܠܝܢ ܓܝܪ ܟܠܗܝܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܟܚܢ ܠ�ܚܡܝ ܥܡܠܐ ܕܒܟܬܒܐ ܩܕܝܫܐ ܘܠܥܡܠܝ ܒܩܪܝܢܐ‪:‬‬ ‫ܡܬܝܕܥܢ ܓܝܪ ܐܦ‬ ‫‪.‬ܡ�ܬܐ ‪Due to scribal error, it is written‬‬

‫‪320‬‬

‫‪463‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪» (24:28‬ܘܩܪܒܘ ܗܘܘ ܠܩܪܝܬܐ ̇ܗܝ ܕܐܙܠܝܢ ܗܘܘ ̇‬ ‫ܠܗ‪ .‬ܘܗܘ ܡܣܒܪ ܗܘܐ ܠܗܘܢ܆ ܕܐܝܟ‬ ‫̇‬ ‫̇‬ ‫̄ܗ‪ :‬ܝܗܒ ܗܘܐ ܠܗܘܢ ܡܣܒܪܢܘܬܐ ܗܝ‬ ‫ܕܠܕܘܟܐ ܐܚܪܢܐ ‪ 321‬ܪܚܝܩܐ ܐܙܠ ܗܘܐ‪«.‬‬ ‫ܕܢܣܒܪܘܢ ܥܠܘܗܝ‪ .‬ܐܟܡܢ ܕܠܐܬܪܐ ܪܚܝܩܐ ܐܙܠ ܗܘܐ‪:‬‬ ‫)‪» (24:29‬ܘܐܠܨܘܗܝ ܘܐܡܪܝܢ ܠܗ‪ .‬ܦܘܫ ܠܘܬܢ ܡܛܠ ܕܝܘܡܐ ܗܫܐ ܪܟܢ ܠܗ ܠܡܚܫܟ‪.‬‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ ܕܐܡܬܝ ܕܪܟܢ ܫܡܫܐ ܘܚܫܟ‪ .‬ܐܠܨܝܢ‬ ‫ܘܥܠ ܕܢܩܘܐ ܠܘܬܗܘܢ‪̄ «.‬ܗ‪ :‬ܥܝܕܐ ܗܘ‬ ‫ܠܐܝܠܝܢ ܕܐܝܬ ܠܘܬܗܘܢ ܕܢܟܬܪܘܢ ܘܠܐ ܢܚܙܩܘܢ ܒܐܘܪܚܐ‪ .‬ܕܒܝܬ ܩܠܝܘܦܐ ܗܟܝܠ‪ .‬ܐܝܟ‬ ‫ܕܠܢܘܟܪܝܐ ܕܠܐ ܝܕܥܝܢ ܠܗ‪ .‬ܥܨܐܘܗܝ ܗܘܘ ܕܢܥܘܠ ܢܬܬܢܝܚ ܠܘܬܗܘܢ‬

‫)‪» (124:20–31‬ܘܗܘܐ ܕܟܕ ܐܣܬܡܟ ܥܡܗܘܢ܆ ܢܣܒ ܠܚܡܐ ܘܒܪܟ ܘܩܨܐ ܘܝܗܒ‬ ‫ܐܬܦܬܚܝ ̈‬ ‫̈‬ ‫ܥܝܢܝܗܘܢ ܘܐܫܬܘܕܥܘܗܝ‪ .‬ܘܗܘ ܐܫܬܩܠ ܠܗ ܡܢܗܘܢ‪̄ «.‬ܗ‪:‬‬ ‫ܠܗܘܢ‪ .‬ܘܡܚܕܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܬܬܚܕܝ ‪322‬‬ ‫ܚܙܐ ܐܢܬ܆ ܕܡܛܠ ܕܢܗܘܐ ܐܬܪܐ ܠܡܠܐ ܕܢܡܠܠ ܥܡܗܘܢ‪ .‬ܐܥܒܕ ܗܘܐ‬ ‫̈‬ ‫̈‬ ‫ܘܐܬܦܬܚܝ ‪323‬‬ ‫ܥܝܢܝܗܘܢ‪ .‬ܘܡܢ ܒܬܪ ̇ܗܝ ܕܡܠܠ ܥܡܗܘܢ‪ .‬ܐܘܟܝܬ ܐܫܬܘܕܥܘܗܝ܆ ܐܥܒܕ‬ ‫̈‬ ‫ܥܝܢܝܗܘܢ ܘܐܣܬܟܠܘܗܝ‪:‬‬ ‫)‪» (24:32–34‬ܘܐܡܪܝܢ ܗܘܘ ܚܕ ܠܚܕ‪ .‬ܠܐ ܗܘܐ ܠܒܢ ܝܩܝܪ ܗܘܐ ܒܓܘܢ܇ ܟܕ ܡܡܠܠ‬ ‫ܟܬܒܐ‪ .‬ܘܩܡܘ ̇‬ ‫̈‬ ‫ܒܗ ܒܫܥܬܐ ܘܗܦܟܘ ܠܐܘܪܫܠܡ‪ .‬ܘܐܫܟܚܘ‬ ‫ܥܡܢ ܒܐܘܪܚܐ‪ .‬ܘܡܦܫܩ ܠܢ‬ ‫ܠܚܕܥܣܪ ܕܟܢܝܫܝܢ ܘܠܐܝܠܝܢ ܕܥܡܗܘܢ‪ .‬ܟܕ ܐܡܪܝܢ‪ .‬ܕܫܪܝܪܐܝܬ ܩܡ ܡܪܢ‪ .‬ܘܐܬܚܙܝ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܟܕ ܟܢܝܫܝܢ܆ ܝܕܝܥܐ ܕܗܠܝܢ‬ ‫ܠܫܡܥܘܢ‪̄ «.‬ܗ‪ :‬ܡܢ ̇ܗܝ ܕܐܡܪ ܕܐܫܟܚܘ ܠܚܕܥܣܪ‬ ‫ܬܪܝܢ܆ ܩܠܝܘܦܐ ܘܚܒܪܗ ܐܡܪ ܐܢܐ‪ .‬ܡܢ ܫܒܥܝܢ ܘܬ̈ܪܝܢ ܡܣܒ�ܢܐ ܐܝܬܝܗܘܢ ܗܘܘ‪.‬‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܟܢܝܫܝܢ ܗܘܘ ܬܡܢ ̇‬ ‫ܒܗܝ ܕܝܗܘܕܐ ܡܢ ܡܫܠܡܢܐ ܐܒܝܕ ܗܘܐ‪.‬‬ ‫ܚܕܥܣܪ ܓܝܪ‬ ‫ܡܬܝܐ ܓܝܪ ܥܕܟܝܠ‪ .‬ܠܐ ܓܒܐ ܗܘܐ ܕܢܗܘܐ ܚܠܦܘܗܝ‪:‬‬ ‫̈‬ ‫ܕܗܘܝ ܒܐܘܪܚܐ܇ ܘܐܝܟܢܐ ܐܬܝܕܥ ܠܗܘܢ ܟܕ‬ ‫)‪» (24:35‬ܘܐܦ ܗܢܘܢ ܐܫܬܥܝܘ ܐܝܠܝܢ‬ ‫ܩܨܐ ܠܚܡܐ‪̄ «.‬ܗ‪ :‬ܥܠ ̇ܗܘ ܡܡܠܠܐ ܕܐܡܪܝܢ ܗܘܘ ܕܟܢܝܫܝܢ ܗܘܘ ܕܡܪܢ ܩܡ ܠܗ‬ ‫ܘܐܬܚܙܝ ܠܫܡܥܘܢ ܟܐܦܐ‪ .‬ܐܘܣܦܘ ܐܦ ܗܠܝܢ ܬ̈ܪܝܢ ܘܐܡܪܘ ܕܐܦ ]ܚܢܢ[ ܚܙܝܢܝܗܝ‬ ‫ܘܡܠܠܘ ܥܡܗܘܢ ܘܕܫܪܟܐ‪(fol. 98r) .‬‬ ‫)‪» (24:36a‬ܘܟܕ ܗܠܝܢ ܡܡܠܠܝܢ ܗܘܘ« »ܗܠܝܢ‪ «.‬ܐܝܠܝܢ ̇‬ ‫ܕܗܝ ܐܡܪ ܐܢܐ ܕܩܡ ܘܐܬܚܙܝ‬ ‫ܗܘܐ ܠܫܡܥܘܢ‪ .‬ܘܗܠܝܢ ܕܡܠܠܘ ܕܒܝܬ ܩܠܝܘܦܐ‪:‬‬ ‫)‪» (24:36b‬ܝܫܘܥ ܩܡ ܒܝܢܬܗܘܢ ܘܐܡܪ ܠܗܘܢ« ܐܝܟܢܐ ܩܡ ܒܝܢܬܗܘܢ‪ .‬ܘܐܡܪܝܢܢ‪.‬‬ ‫̈‬ ‫ܐܚܝܕܐ ܥܠ‪ .‬ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ ܐܘܢܓܠܝܣܛܐ‪ .‬ܘܟܕ ܠܐ ܐܪܓܫܘ ܒܗ ܡܢܫܠܝ‬ ‫ܕܒܬ̈ܪܥܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܝܢ ܠܚܕܕܐ‪.‬‬ ‫ܩܡ ܒܡܨܥܬܗܘܢ‪ .‬ܘܒܕܓܘܢ ܒܕܚܠܬܐ ܘܒܙܘܥܬܐ ܗܘܘ‪ .‬ܗܠܝܢ ܕܝܢ ܬܠܬ‬ ‫ܘܗܝ ܕܩܡ ܟܕ ܢܛܝܪܝܢ ̈‬ ‫ܛܒܥܐ ܕܝܠܕܬܗ‪̇ .‬‬ ‫̇ܗܝ ܐܡܪ ܐܢܐ ܕܐܬܝܠܕ ܟܕ ܢܛܝܪܝܢ ̈‬ ‫ܛܒܥܐ ܕܩܒܪܐ‪.‬‬ ‫̇‬ ‫ܘܗܝ ܕܥܠ ܠܥܠܝܬܐ ܟܕ ܐܚܝܕܝܢ ܬ̈ܪܥܐ‪.‬‬ ‫)‪» (24:36c‬ܘܐܡܪ ܠܗܘܢ ܫܠܡܐ ܥܡܟܘܢ« ܐܝܟܢܐ ܕܢܪܝܡ ܡܢܗܘܢ ܠܕܚܠܬܐ ܐܡܪ‬ ‫ܠܗܘܢ »ܫܠܡܐ ܥܡܟܘܢ‪«.‬‬

‫)‪» (24:36d–37a‬ܐܢܐ ܐܢܐ ܠܐ ܬܕܚܠܘܢ‪ .‬ܘܗܢܘܢ ܐܬܪܗܒܘ ܘܗܘܘ ܒܕܚܠܬܐ܇ ܐܢܐ‬ ‫ܐܢܐ ̇ܗܘ ܕܒܫܘܪܝܐ ܓܒܝܬܟܘܢ‪ .‬ܐܢܐ ܐܢܐ ̇ܗܘ ܕܐܠܦܬܟܘܢ ܘܬܠܡܕܬܟܘܢ‪ .‬ܐܢܐ ܐܢܐ‬ ‫‪This word was added from the Peshitta.‬‬ ‫‪.‬ܐܬܬܚܕܝ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܐܬܦܬܚܝ ‪323 Due to scribal error, it is written‬‬ ‫‪321‬‬ ‫‪322‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫‪464‬‬

‫̈‬ ‫ܫܐܕܐ ܘܥܠ ܟܘ̈ܪܗܢܐ‪ .‬ܐܢܐ ܐܢܐ ܗܘ ܕܐܙܕܩܦܬ ܘܚܫܬ‬ ‫̇ܗܘ ܕܝܗܒܬ ܠܟܘܢ ܫܘܠܛܢܐ ܥܠ‬ ‫ܘܡܝܬܬ‪ .‬ܘܐܬܩܒܪܬ ܘܩܡܬ‪ .‬ܘܒܕܓܘܢ ܠܐ ܬܕܚܠܘܢ‪ .‬ܡܛܠ ܬܪܬܝܢ ܕܚܠܘ ܘܐܬܪܗܒܘ‬ ‫̈‬ ‫ܡܫܚܠܦܬܐ ܕܠܐ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܠܚܕܕܐ‬ ‫ܕܡܝܢ‬ ‫ܕܒܕܡܘܬܐ‬ ‫ܐܚܝܕܐ‪ .‬ܘܡܛܠ‬ ‫ܡܛܠ ̇ܗܝ ܕܥܠܘ ܒܬ̈ܪܥܐ‬ ‫ܡܬܚܙܐ ܗܘܐ ܠܗܘܢ‪.‬‬ ‫)‪» (24:37b‬ܘܣܒܪܝܢ ܗܘܘ ܓܝܪ ܕܪܘܚܐ ܚܙܝܢ« ̄ܗ‪ :‬ܪܘܚܐ ܕܝܢ ܗܪܟܐ ܠܗܓܓܘܬܐ‬ ‫ܐܘܟܝܬ ܦܢܛܣܝܐ ܩܪܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫)‪» (24:38‬ܘܐܡܪ ܠܗܘܢ ܝܫܘܥ‪ .‬ܡܢܐ ܡܬܬܙܝܥܝܢ ܐܢܬܘܢ‪ .‬ܘܡܢܐ ܣܠܩܢ ܡܚܫܒܬܐ‬ ‫ܥܠ ̈‬ ‫̈‬ ‫ܐܝܕܝ ܘ̈ܪܓܠܝ ܕܐܢܐ ܐܢܐ‪ .‬ܓܘܫܘܢܢܝ ܘܕܥܘ ܕܠܪܘܚܐ ܒܣܪܐ‬ ‫ܠܒܘܬܟܘܢ‪ .‬ܚܙܘ‬ ‫̈‬ ‫ܘܓ�ܡܐ ܠܝܬ ̇‬ ‫ܡܚܫܒܬܐ‬ ‫ܠܗ‪ .‬ܐܟܡܐ ܕܚܙܝܢ ܐܢܬܘܢ ܕܐܝܬ ܠܝ‪̄ «.‬ܗ‪ :‬ܚܙܝ ܕܝܕܥ‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܠܒܘܬܗܘܢ‪ .‬ܐܝܟ ܐܠܗܐ ܕܟܠ ܝܕܥ‪ .‬ܗܝ ܓܝܪ ܕܝܕܥ ܡܚܫܒܬܐ ܕܐܠܗܐ‬ ‫ܟܣܝܬܐ‬ ‫̇‬ ‫ܐܝܬܝܗ ܒܠܚܘܕ‪ .‬ܐܢ ܠܡ ܣܒܪܝܢ ܐܢܬܘܢ ܕܗܓܓܘܬܐ ܘܦܢܛܣܝܐ ܐܝܬܝ‪ .‬ܐܝܬܘ‬ ‫̈‬ ‫ܐܝܕܝܐ ܕܝܠܟܘܢ ܘܓܘܫܘܢܢܝ܆ ܘܓܝܫܝܢ ܐܢܬܘܢ ܕܐܝܬ ܠܝ ܒܣܪܐ ܘܓ�ܡܐ‬ ‫ܐܢܬܘܢ‬ ‫ܫܪܝܪܐܝܬ ̇ܗܘ ܡܐ ܕܠܪܘܚܐ ܐܘܟܝܬ ܠܗܓܓܘܬܐ ܘܦܢܛܣܝܐ‪ .‬ܠܐ ܡܨܝܐ ܕܢܗܘܐ ܐܝܬ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫̈‬ ‫ܒܨܨܐ‪ .‬ܡܫܬܪܪܝܢ ܐܢܬܘܢ ܕܐܢܐ ܐܝܬܝ‪.‬‬ ‫ܕܡܒܙܥܢ‬ ‫ܐܝܕܝ ܘ̈ܪܓܠܝ‬ ‫ܠܗ‪ .‬ܘܟܕ ܚܙܝܢ ܐܢܬܘܢ‬ ‫̇ܗܘ ܕܐܨܛܠܒܬ ܒܥܪܘܒܬܐ‪ .‬ܘܡܝܬܬ ܐܘܟܝܬ ܐܬܩܒܪܬ ܘܩܡܬ‪ .‬ܒܝܕ ܗܠܝܢ ܕܝܢ ܪܝܚ‬ ‫ܠܫܓܝܫܘܬܗܘܢ‪ .‬ܘܫܪܪ ܐܢܘܢ ܥܠ ܩܝܡܬܗ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܒܥܝܢܝܗܘܢ ̇ܡܢ ܚܙܘ ܗܘܘ‬ ‫ܐܝܕܘܗܝ ܘ̈ܪܓܠܘܗܝ«‬ ‫)‪» (24:40‬ܘܟܕ ܗܠܝܢ ܐܡܪ܆ ܚܘܝ ܐܢܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܡܒܙܥܢ‪.‬‬ ‫ܠܐܝܕܘܗܝ ܘ̈ܪܓܠܘܗܝ‬ ‫ܒܐܝܕܝܗܘܢ ܕܝܢ ܓܫܘܗܝ‪ .‬ܕܐܝܬ ܠܗ ܒܣܪܐ ܘܓ�ܡܐ ܗܠܝܢ‬ ‫ܡܨܝܢ ̈‬ ‫ܕܠܦܢܛܣܝܐ ܘܗܓܓܘܬܐ ܠܐ ̈‬ ‫ܕܢܗܘܝܢ‪.‬‬ ‫)‪» (24:41‬ܘܟܕ ܥܕܡܐ ܠܗܫܐ ܠܐ ܡܗܝܡܢܝܢ ܗܘܘ ܡܢ ܚܕܘܬܗܘܢ ܘܡܬܬܡܗܝܢ ܗܘܘ‪«.‬‬ ‫̈‬ ‫ܠܐܢܫܝܢ ܕܐܡܬܝ ܓܝܪ ܕܫܡܥܝܢ ܐܘ ܚܙܝܢ ܡܕܡ ܐܝܢܐ ܕܚܕܝܢ ܒܗ‬ ‫̄ܗ‪ :‬ܥܝܕܐ ܗܘܐ‬ ‫̇‬ ‫̈‬ ‫ܘܡܬܦܨܚܝܢ ܣܓܝ‪ .‬ܡܢ ܣܓܝܐܘܬ ܚܕܘܬܗܘܢ ܠܐ ܡܗܝܡܢܝܢ ܗܝ ܕܐܦ ܠܬܠܡܝܕܐ ܓܕܫܬ‬

‫)‪» (24:41b–43‬ܐܡܪ ܠܗܘܢ‪ .‬ܐܝܬ ܠܟܘܢ ܬܢܢ ܡܕܡ ܠܡܐܟܠ‪ .‬ܗܢܘܢ ܕܝܢ ܝܗܒܘ ܠܗ‬ ‫̈‬ ‫ܠܥܝܢܝܗܘܢ« ̄ܗ ܕܐܟܠ‬ ‫ܡܢܬܐ ܡܢ ܢܘܢܐ ܕܛܘܝܐ ܘܡܢ ܟܟܪܝܬܐ ܕܕܒܫܐ‪ .‬ܘܢܣܒ ܐܟܠ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܐܝܬܝܗ ܕܐܟܠ ܩܕܡܝܗܘܢ‪ .‬ܟܕ ܚܙܝܢ ܠܗ ܒܥܝܢܝܗܘܢ‪ .‬ܐܝܟ ܗܝ‬ ‫ܠܥܝܢܝܗܘܢ‪ .‬ܗܕܐ‬ ‫̈‬ ‫̈‬ ‫ܕܐܡܝܪܐ ܡܛܠ ܢܒܘܟܕܢܨܪ ܡܠܟܐ‪ .‬ܕܢܟܣ ܒܢܘܗܝ ܕܨܕܩܝܐ ܘܢܟܣ ܐܢܘܢ ܠܥܝܢܘܗܝ‬ ‫̈‬ ‫ܒܥܝܢܘܗܝ ܕܡܬܢܟܣܝܢ‪.‬‬ ‫ܕܨܕܩܝܐ ̄ܗ‪ :‬ܟܕ ܚܙܐ ܠܗܘܢ ܫܪܝܪܐܝܬ‬ ‫ܕܐܟܠ ܕܝܢ ܼܗܘ ܡܫܝܚܐ ܘܐܫܬܝ ܡܢ ܒܬܪ ܩܝܡܬܗ ܫܪܝܪܐܝܬ ܠܘ ܒܠܚܘܕ ܠܘܩܐ ܐܘܕܥ‬ ‫ܒܗܕܐ ܕܘܟܬܐ‪ .‬ܐܠܐ ܐܦ ܦܐܛܪܘܣ ܐܡܪ‪ .‬ܕܚܢܢ ܐܟܠܢ ܘܐܫܬܝܢ ܥܡܗ ܡܢ ܒܬܪ‬ ‫ܩܝܡܬܗ‪ .‬ܘܡܛܠ ܡܢܐ ܐܟܠ ܘܐܫܬܝ ܡܢ ܒܬܪ ܩܝܡܬܗ‪ .‬ܘܐܡܪܝܢܢ܆ ܐܝܟܢܐ ܕܢܫܬܪܪܘܢ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܥܠ ܩܝܡܬܗ‪ .‬ܐܟܙܢܐ ܗܟܝܠ ܕܐܟܠ ܘܐܫܬܝ ܡܢ ܩܕܡ ܩܝܡܬܗ ܠܫܘܪܪܐ‬ ‫ܕܡܬܒܪܢܫܢܘܬܗ܆ ܗܟܢܐ ܐܟܠ ܘܐܫܬܝ ܡܢ ܒܬܪ ܩܝܡܬܗ ܠܫܘܪܪܐ ܕܡܬܒܪܢܫܘܬܗ‬ ‫ܘܕܩܝܡܬܗ‪.‬‬ ‫̈‬ ‫̇‬ ‫ܒܢܘܢܐ ܗܟܝܠ ܕܐܟܠ‪ .‬ܠܟܝܢܢ ܨܐܪ ܗܘ ܕܒ�ܓܝܓܬܐ )‪̈ (fol. 98v‬ܪܦܝܬܐ‪ .‬ܒܥܘܡܩܘܗܝ‬ ‫̈‬ ‫ܕܚܛܗܐ ܡܛܒܥ ܗܘܐ‪ .‬ܘܟܕ ܐܬܚܝܕ ܒܓܘܡ�ܐ ܕܢܘܪܐ ܕܐܠܗܘܬܐ ܗܘܐ ܚܝܨܐ‪.‬‬ ‫ܕܝܡܐ‬ ‫̈‬ ‫̈‬ ‫ܘܡܚܪܪܐ ܡܢ ܗܢܝܐܘܬܐ ̈ܪܦܝܬܐ ܕܚܛܗܐ‪ .‬ܘܐܬܚܫܒ ܕܗܢܝ ܠܐܠܗܐ‪ .‬ܐܝܟ ܟܟܪܝܬܐ‬ ‫ܕܕܒܫܐ܆ ܡܛܠ ܕܘܒ�ܐ ܡܝܬ̈ܪܐ ܕܦܠܚ ܘܡܚܘܐ ܠܗ‪ .‬ܡܛܠ ܕܝܢ ̈‬ ‫ܫܘܕܥܐ ܐܟܠ ܢܘܢܐ‬ ‫ܘܟܟܪܝܬܐ ܕܕܒܫܐ ܘܠܘ ܡܛܠ ܡܕܡ ܐܚܪܢܐ‪ .‬ܕܐܫܬܝ ܕܝܢ ܚܡܪܐ ܡܢ ܒܬܪ ܩܝܡܬܗ‬ ‫ܝܕܝܥܐ ܗܝ‪ .‬ܡܢ ̇ܗܝ ܕܩܕܡ ܐܡܪ ܩܕܡ ܩܝܡܬܗ‪» .‬ܕܠܐ ܐܫܬܐ ܥܡܟܘܢ ܡܢ ܗܫܐ ܡܢ‬ ‫ܗܢܐ ܝܠܕܐ ܕܓܦܬܐ܆ ܥܕܡܐ ܠܝܘܡܐ ܕܒܗ ܐܫܬܝܘܗܝ ܚܕܬܐܝܬ ܥܡܟܘܢ ܒܡܠܟܘܬܗ‬ ‫ܕܐܒܝ‪ «.‬ܘܡܢ ̇ܗܝ ܕܐܡܪ ܦܐܛܪܘܣ »ܕܐܟܠܢܢ ܘܐܫܬܝܢܢ ܥܡܗ‪ .‬ܡܢ ܒܬܪ ܩܝܡܬܗ‪«.‬‬

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‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܐܢܫܝܢ ̇ܡܢ ܘܐܡܪܝܢ ܕܐܝܟܢܐ ܐܟܠ ܘܐܫܬܝ ܡܫܝܚܐ ܡܢ ܒܬܪ ܩܝܡܬܗ‪.‬‬ ‫ܗܪܟܐ ܡܫܐܠܝܢ‬ ‫̈‬ ‫̈‬ ‫ܘܐܢܫܝܢ ̇ܡܢ ܐܡܪܝܢ܆ ܕܐܟܠ ܐܝܟ ܕܐܟܠ ܐܠܗܐ ܘܡܠܐܟܐ ܒܒܝܬܐ ܕܐܒܪܗܡ‪.‬‬ ‫̈‬ ‫ܐܚ�ܢܐ ܐܡܪܝܢ܆ ܕܐܟܠ ܐܝܟ ܕܢܘܪܐ ܐܟܠܬ ܠܕܒܚܐ‪ .‬ܐܚ�ܢܐ ܐܡܪܝܢ܆ ܕܡܐܟܘܠܬܐ‬ ‫ܘܫܩܝܐ ܠܓܘ ܡܢ ܝܫܛܗ ܠܐ ܡܥܠ ܗܘܐ ܠܗܘܢ‪ .‬ܐܠܐ ܒܐܐܪ ܡܛܠܩ ܗܘܐ ܠܗܘܢ‪ .‬ܚܢܢ‬ ‫ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܐܟܠ ܘܐܫܬܝ ܡܢ ܒܬܪ ܩܝܡܬܗ ܝܕܥܝܢܢ‪ .‬ܕܐܝܟܢܐ ܕܝܢ ܕܐܟܠ ܘܐܫܬܝ܆ ܠܐ‬ ‫ܐܝܬ ܠܢ ܕܢܕܪܟ ܘܢܕܥ‪ .‬ܘܐܦܠܐ ܕܢܐܡܪ ܘܢܦܫܩ‪ .‬ܐܫܥܝܐ ܓܝܪ »ܕܘܡܪܐ« ܩܪܝܗܝ‪ .‬ܘܐܦ‬ ‫ܗܠܝܢ ܕܝܠܗ ܕܘܡܪܐ ܐܢܝܢ‪.‬‬ ‫ܕܗܘ ܡܠܬܐ ܐܠܗܐ ܫܟܢ ܠܦܓܪܗ‪ .‬ܫܬ‪.‬‬ ‫ܬܘܒ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܙܕܩ ܠܡܕܥ ܐܦ ܗܕܐ‪ܼ .‬‬ ‫ܬܠܬ ܡܢ ܩܕܡ ܩܝܡܬܗ‪ .‬ܕܐܝܬܝܗܝܢ ܠܥܠ ܡܢ ܟܝܢܐ ܕܝܠܢ‪ .‬ܘܬܠܬ ܡܢ ܒܬܪ ܩܝܡܬܗ‪.‬‬ ‫ܠܬܚܬ ܡܢ ܟܝܢܐ ܕܝܠܢ‪ .‬ܘܗܠܝܢ ܡܢ ܬܠܬ ܕܡܢ ܩܕܡ ܩܝܡܬܗ ܐܝܬܝܗܝܢ܇ ̇ܗܝ ܕܗܠܟ ܥܠ‬ ‫ܘܗܝ ܕܐܠܒܫܗ ܠܦܓܪܗ ܫܘܒܚܐ ܠܐ ܡܬܡܠܠܢܐ ܕܐܠܗܘܬܗ ܥܠ ܪܝܫ ܛܘܪܐ‪̇ .‬‬ ‫ܡܝܐ‪̇ .‬‬ ‫̈‬ ‫ܘܗܝ‬ ‫ܕܟܬܪ ܗܘܐ ܐ̈ܪܒܥܝܢ ̈‬ ‫ܝܘܡܝܢ ܕܠܐ ܟܦܢܐ‪ .‬ܠܘ ܕܠܐ ܠܚܡܐ ܐܦ ܕܠܐ ̈‬ ‫ܡܝܐ‪ .‬ܐܦ ܡܘܫܐ‬ ‫̈‬ ‫‪324‬‬ ‫ܗܟܢܐ ܘܐܠܝܐ ܟܬܪܘ ܕܠܐ ܠܚܡܐ ܐ̈ܪܒܥܝܢ ܝܘܡܝܢ‪ .‬ܗܠܝܢ ܕܝܢ ܬܠܬ‪ .‬ܠܥܠ ܡܢ ܟܝܢܐ‬ ‫̈‬ ‫ܕܝܠܢ ܐܝܬܝܗܝܢ‪ .‬ܗܠܝܢ ܬܘܒ ܬܠܬ ܕܒܬܪ ܩܝܡܬܗ ܐܝܬܝܗܝܢ ̇‬ ‫ܒܐܝܕܘܗܝ‬ ‫ܕܗܝ ܕܐܓܫ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܕܨܨܐ ܕܠܘܟܝܬܐ‪̇ .‬‬ ‫̈‬ ‫ܘܗܝ ܕܐܟܠ ܘܐܫܬܝ‪ .‬ܘܗܝ‬ ‫ܘܕܘܟܝܬܐ‬ ‫ܫܘܡܬܐ‬ ‫ܘܒ�ܓܠܘܗܝ ܘܒܕܦܢܗ‬ ‫ܕܡܬܚܙܐ ܗܘܐ ܦܓܪܗ ܒܓܘܢܐ ܕܒܣܪܐ ܚܫܘܫܐ ܘܡܝܘܬܐ‪.‬‬ ‫̈‬ ‫ܐܬܘܬܐ‪ .‬ܘܐܡܪܝܢܢ ܕܗܠܝܢ ̇ܡܢ‬ ‫ܐܠܐ ܡܬܒܥܝܐ ܕܡܛܠ ܡܢܐ ܫܟܢ ܠܦܓܪܗ ܗܠܝܢ ܫܬ‬ ‫̈‬ ‫ܐܢܝܢ ܠܦܓܪܗ܆ ܕܢܚܘܐ ܕܐܠܗܐ‬ ‫ܬܠܬ ܕܩܕܡ ܩܝܡܬܗ ܕܐܝܬܝܗܝܢ ܠܥܠ ܡܢ ܟܝܢܢ ܕܫܟܢ‬ ‫ܼܗܘ ܕܐܬܒܪܢܫ ܫܪܝܪܐܝܬ‪ .‬ܟܕ ܠܐ ܐܫܬܚܠܦ ܡܢ ̇ܗܝ ܕܐܝܬܘܗܝ ܐܠܗܐ‪ .‬ܗܠܝܢ ܕܝܢ ܕܬܠܬ‬ ‫ܕܒܬܪ ܩܝܡܬܗ ܕܐܝܬܝܗܝܢ ܠܬܚܬ ܡܢ ܟܝܢܢ‪ .‬ܝܗܒ ܐܢܝܢ ܠܦܓܪܗ܆ ܐܝܟܢܐ ܕܢܫܬܪܪܘܢ‬ ‫̈‬ ‫ܡܝܬܐ ̇‬ ‫ܬܠܡܝܕܐ ܕܩܡ ܠܗ ܡܢ ܒܝܬ ̈‬ ‫ܘܗܘ ܦܓܪܐ ܕܐܨܛܠܒ ܘܚܫ ܘܡܝܬ ܘܐܬܩܒܪ ܼܗܘ‬ ‫ܐܝܬܘܗܝ ܕܐܬܢܚܡ ܘܩܡ ܘܠܘ ܐܚܪܢܐ‪ .‬ܐܟܙܢܐ ܗܟܝܠ ܕܡܢ ܩܕܡ ܩܝܡܬܗ ܚܦܝ‬ ‫ܠܡܝܬܘܬܐ ܕܦܓܪܗ‪ .‬ܒܫܘܒܚܐ ܠܐ ܡܝܘܬܐ ܕܐܠܗܘܬܗ ܥܠ ܪܝܫ ܛܘܪܐ܇ ܟܕ ܠܐ ܟܝܢܗ‬ ‫ܐܫܬܚܠܦ܆ ܗܟܢܐ ܘܡܢ ܒܬܪ ܩܝܡܬܗ ܚܦܝ ܠܫܘܒܚܐ ܕܠܐ ܡܝܘܬܘܬܗ܇ ܒܓܘܢܐ ܕܒܣܪܐ‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܕܢܫܟܚܘܢ ܕܢܚܘܪܘܢ ܒܗ‪ .‬ܕܠܐ ܓܝܪ‬ ‫ܡܝܘܬܐ‪ .‬ܟܕ ܠܐ ܟܝܢܗ ܐܫܬܚܠܦ ܡܛܠ‬ ‫̈‬ ‫̈‬ ‫ܬܠܡܝܕܐ ܕܐܝܬܝܗܘܢ ܗܘܘ ܡܝܘܬܐ ܕܢܚܘܪܘܢ ܒܗ ܒܫܘܒܚܐ ܠܐ ܡܝܘܬܐ‬ ‫ܡܫܟܚܝܢ ܗܘܘ‬ ‫̈‬ ‫̈‬ ‫ܣܗܕܢ ܥܝܢܘܗܝ ܕܛܘܒܢܐ ܦܘܠܘܣ ܕܟܕ ܐܙܠܓ ܗܘܐ ܥܠܝܗܝܢ ܩܠܝܠ ܡܢ ܒܨܪܐ‬ ‫ܕܦܓܪܗ܆‬ ‫̈‬ ‫ܐܣܬܡܝ ܗܘܘ‪325 .‬‬ ‫ܕܫܘܒܚܗ‪.‬‬ ‫)‪» (24:44a‬ܘܐܡܪ ܠܗܘܢ ܗܠܝܢ ܐܢܝܢ ̈ܡܠܐ ܕܡܠܠܬ ܥܡܟܘܢ ܟܕ ܠܘܬܟܘܢ ܗܘܝܬ« ܗܢܘ‬ ‫ܕܝܢ )‪̈ (fol. 99r‬‬ ‫ܠܡܠܐ ܕܡܠܠ ܥܡܗܘܢ ܡܢ ܩܕܡ ܚܫܗ ܘܡܘܬܗ ܘܩܝܡܬܗ ܐܡܪ‪:‬‬ ‫̈‬ ‫ܘܒܢܒܝܐ‬ ‫)‪» (24:44b‬ܕܘܠܐ ܗܘܐ ܕܢܫܬܠܡ ܟܠ ܡܕܡ ܕܟܬܝܒ ܒܢܡܘܣܐ ܕܡܘܫܐ܇‬ ‫̈‬ ‫̈‬ ‫ܘܕܢܒܝܐ ܘܕܡܙܡܘ̈ܪܐ ܡܩܕܡ ܗܘܐ‬ ‫ܒܟܬܒܐ ܗܟܝܠ ܕܢܡܘܣܐ‬ ‫ܘܒܡܙܡܘ̈ܪܐ« ̄ܗ‪:‬‬ ‫ܘܟܬܝܒ ܥܠܘܗܝ ܕܥܬܝܕ ܗܘܐ ܕܢܬܝܠܕ ܘܢܥܡܕ ܘܕܢܡܠܐ ܡܕܒܪܢܘܬܐ ܐܦ ܕܢܙܕܩܦ ܘܢܚܫ‬ ‫ܘܢܡܘܬ ܘܢܩܘܡ‪ .‬ܘܕܢܦܪܘܩ ܠܟܝܢܐ ܐܢܫܝܐ‪ .‬ܘܕܢܣܩ ܠܫܡܝܐ ܘܢܬܒ ܡܢ ܝܡܝܢܐ ܕܐܒܘܗܝ‪.‬‬ ‫ܗܠܝܢ ܗܟܝܠ ܩܕܡܘ ܐܬܢܒܝܘ ̈‬ ‫ܢܒܝܐ ܡܛܠ ܡܠܬܐ ܐܠܗܐ ܕܣܥܪ ܘܡܫܡܠܐ‪ .‬ܟܕ ܗܘܐ‬ ‫ܒܪܢܫܐ ܕܠܐ ܫܘܚܠܦܐ‪:‬‬ ‫‪.‬ܟܬܪ ‪Due to scribal error, it is written‬‬ ‫‪.‬ܗܘܐ ‪Due to scribal error, it is written‬‬

‫‪324‬‬ ‫‪325‬‬

‫‪MOSHE BAR KEPHA’S COMMENTARY ON THE GOSPEL OF LUKE‬‬

‫̈‬ ‫ܐܬܦܬܚܝ ̈‬ ‫ܥܝܢܝܗܘܢ ܠܡܣܬܟܠܘ ܟܬܒܐ«‬ ‫)‪» (24:45‬ܗܝܕܝܢ‬ ‫̈‬ ‫ܟܬܒܐ ܥܠܘܗܝ‪ .‬ܦܬܚܘ ܗܢܘܢ ̈ܪܥܝܢܗܘܢ ܘܐܣܬܟܠܘ‪.‬‬ ‫ܼܗܘ ܡܢ‬

‫‪326‬‬

‫‪466‬‬

‫ܥܡܗ ̇‬ ‫̇‬ ‫ܕܗܝ ܕܦܫܩ ܠܗܘܢ‬

‫)‪» (24:46‬ܘܐܡܪ ܠܗܘܢ‪ .‬ܕܗܟܢܐ ܟܬܝܒ‪ .‬ܘܗܟܢܐ ܙܕܩ ܗܘܐ ܕܢܚܫ ܡܫܝܚܐ ܘܢܩܘܡ ܡܢ‬ ‫̈‬ ‫̈‬ ‫ܝܘܡܝܢ« ܐܟܡܐ ܕܚܙܝܬܘܢܢܝ ܕܣܥܪܬ ܘܚܫܬ ܘܡܝܬܬ ܘܩܡܬ‪.‬‬ ‫ܡܝܬܐ ܠܬܠܬܐ‬ ‫ܒܝܬ‬ ‫̈‬ ‫̈‬ ‫ܗܟܢܐ ܩܕܡܘ ܢܒܝܐ ܐܬܢܒܝܘ ܥܠܝ ܘܟܬܒܘ ܒܟܬܒܝܗܘܢ‬ ‫̈‬ ‫)‪» (24:47‬ܘܕܢܬܟܪܙ ܒܫܡܗ ܬܝܒܘܬܐ ܠܫܘܒܩܢܐ ̈‬ ‫ܥܡܡܐ‪327 [.‬‬ ‫ܕܚܛܗܐ ]ܒܟܠܗܘܢ‬ ‫ܘܫܘܪܝܐ ܢܗܘܐ ܡܢ ܐܘܪܫܠܡ« ̄ܗ‪ :‬ܡܛܠ ܕܒܐܘܪܫܠܡ ܐܨܛܥܪ ܘܐܬܬܫܝܛ‪ .‬ܡܛܠ‬ ‫̇‬ ‫̇‬ ‫ܘܡܢܗ ܢܫܪܐ ܕܢܫܬܒܚ ܘܢܬܩܠܣ‪.‬‬ ‫ܕܡܢܗ ܢܗܘܐ ܫܘܪܝܐ ܕܣܒܪܬܐ ܘܟܪܘܙܘܬܐ‬ ‫ܗܕܐ ܐܡܪ‪.‬‬ ‫̈‬ ‫̈‬ ‫)‪» (24:48‬ܘܐܢܬܘܢ ܐܢܘܢ ܣܗܕܐ ܕܗܠܝܢ« »ܐܢܬܘܢ« ܕܚܙܝܬܘܢ ܒܥܝܢܝܟܘܢ ܘܓܫܬܘܢ‬ ‫̈‬ ‫̈‬ ‫ܒܐܝܕܝܟܘܢ‪ .‬ܘܐܦ ܫܡܥܬܘܢ‬ ‫ܒܐܕܢܝܟܘܢ‪ .‬ܨܠܝܒܘܬܐ ܘܚܫܐ ܘܡܘܬܐ ܘܩܝܡܬܐ ܕܝܠܝ‬ ‫ܐܢܬܘܢ ܗܘܘ ̈‬ ‫ܣܗܕܐ ܕܥܠܝ‪.‬‬

‫)‪» (24:49a‬ܘܐܢܐ ܐܫܕܪ ܥܠܝܟܘܢ ܡܘܠܟܢܐ ܕܐܒܝ« ܠܐ ܐܡܪ ܕܐܒܥܐ ܡܢ ܐܒܝ‪.‬‬ ‫ܐܠܐ »ܕܐܫܕܪ« ̇ܗܝ ܕܡܘܕܥܐ ܠܗ ܕܐܠܗܐ ܐܝܬܘܗܝ ܒܟܝܢܗ ܘܐܦܢ ܐܬܒܣܪ‪̇ .‬ܗܘ ܓܝܪ‬ ‫ܕܡܫܕܪ ܠܪܘܚܐ ܩܕܝܫܐ ܐܠܗܐ ܗܘ‪ .‬ܡܘܠܟܢܐ ܕܝܢ ܕܐܒܝ‪ .‬ܠܪܘܚܐ ܩܕܝܫܐ ܩܪܐ‪ .‬ܘܡܘܠܟܢܐ‬ ‫̈‬ ‫ܠܒܢܝܢܫܐ‪ .‬ܐܡܪ ܗܟܝܠ‬ ‫ܩܪܝܗܝ ܡܛܠ ̇ܗܝ ܕܡܠܟܗ ܐܒܐ ܒܝܕ ܝܘܐܝܠ ܢܒܝܐ‪ .‬ܕܡܫܟܢ ܠܗ‬ ‫̇‬ ‫ܐܝܬܝܗ‬ ‫ܝܘܐܝܠ‪» .‬ܕܐܫܘܕ ܪܘܚܝ ‪ 328‬ܥܠ ܟܠ ܒܣܪ« ܘܕܫܪܟܐ‪̇ .‬ܗܘ ܕܐܦ ܦܛܪܘܣ‬ ‫ܠܣܗܕܘܬܐ ܕܡܠܬܗ‪.‬‬ ‫)‪» (24:49b‬ܐܢܬܘܢ ܕܝܢ ܩܘܘ ܒܐܘܪܫܠܡ ܡܕܝܢܬܐ‪ .‬ܥܕܡܐ ܕܬܠܒܫܘܢ ܚܝܠܐ ܡܢ ܪܘܡܐ«‬ ‫ܠܗ ܟܕ ̇‬ ‫̄ܗ‪» :‬ܚܝܠܐ ܕܡܢ ܪܘܡܐ« ̇‬ ‫ܠܗ ܠܪܘܚܐ ܩܕܝܫܐ ܩܪܐ‪.‬‬

‫)‪» (24:50a‬ܘܐܦܩ ܐܢܘܢ ܥܕܡܐ ܠܒܝܬ ܥܢܝܐ« ܠܒܝܬ ܥܢܝܐ ܕܝܢ ܐܦܩ ܐܢܘܢ ܘܠܘ‬ ‫ܠܕܘܟܬܐ ܐܚܪܬܐ‪ .‬ܐܝܟܢܐ ܕܢܥܗܕ ܐܢܘܢ ܩܝܡܬܗ ܕܠܥܙܪ ܕܡܢ ܗܪܟܐ ܢܟܪܙܘܢ ܥܠ‬ ‫̈‬ ‫ܩܝܡܬܗ ܕܡܫܝܚܐ ܕܡܢ ܟܕܘ ܗܘܬ ̇‬ ‫ܕܒܢܝܢܫܐ ܕܥܬܝܕܐ‬ ‫ܠܗ‪ .‬ܘܐܦ ܥܠ ܩܝܡܬܗ ܓܘܢܝܬܐ‬ ‫ܕܬܗܘܐ‪:‬‬ ‫̈‬ ‫̈‬ ‫ܐܢܫܝܢ ܡܢ ܐܡܪܝܢ‪ .‬ܕܒܘܪܟܬܐ ܫܟܢ ܠܗܘܢ‬ ‫ܐܝܕܘܗܝ ܘܒܪܟ ܐܢܘܢ«‬ ‫)‪» (24:50b‬ܘܐܪܝܡ‬ ‫̈‬ ‫̈‬ ‫ܡܫܝܚܐ ܗܪܟܐ ܠܗܘܢ ܠܬܠܡܝܕܐ‪ .‬ܚܢܢ ܕܝܢ ܐܡܪܝܢܢ‪ .‬ܕܗܪܟܐ ܟܕ ܐܪܝܡ ܐܝܕܘܗܝ ܘܒܪܟ‬ ‫̈‬ ‫ܐܦܝܣܩܘܦܐ ܥܒܕ ܐܢܘܢ‪ .‬ܘܝܕܝܥܐ ܗܕܐ ܡܢ ̇ܗܝ ܕܟܕ ܥܒܕܝܢܢ ܐܦܝܣܩܘܦܐ ܗܢܐ‬ ‫ܐܢܘܢ‬ ‫ܩܪܝܢܐ ]ܩܪ[ܝܢܢ ܥܠ ܪܝܫܐ ܕܝܠܗ ܘܡܪܚܦܝܢܢ‪.‬‬ ‫ܘܐܝܟܢܐ ܕܫܕܪ ܐܢܘܢ ܬ̈ܪܝܢ ܬ̈ܪܝܢ ܘܝܗܒ ܠܗܘܢ ܫܘܠܛܢܐ ܥܠ ̈ܪܘܚܐ ̈‬ ‫ܛܢܦܬܐ ܘܥܠ‬ ‫̈‬ ‫̈‬ ‫ܕܡܫܡܫܢܐ‪.‬‬ ‫ܕܡܫܡܫܢܐ ܝܗܒ ܠܗܘܢ‪ .‬ܘܝܕܝܥܐ ܗܕܐ‪ .‬ܡܢ ̇ܗܝ‬ ‫ܟܘ̈ܪܗܢܐ‪ .‬ܫܘܠܛܢܐ‬ ‫̈‬ ‫ܡܕܟܝܢܐ ܐܢܘܢ ܘܐܦ ܠܗܘܢ ܐܡܪ ܕܓ�ܒܐ ܕܟܘ ܘܕܫܪܟܐ‪.‬‬ ‫ܘܒܬܪ ܙܩܝܦܐ ܒܥܠܝܬܐ ܟܕ ܢܦܚ ܒܗܘܢ ܪܘܚܐ ܘܐܡܪ ܠܗܘܢ‪» .‬ܕܐܢ ܬܫܒܩܘܢ ̈ܚܛܗܐ‬ ‫̈‬ ‫ܩܫܝܫܐ ܥܒܕ‬ ‫ܕܐܢܫ ܢܫܬܒܩܘܢ ܠܗ‪] .‬ܘܐܢ ܬܐܚܕܘܢ ̈ܚܛܗܐ ܕܐܢܫ ܐܚܝܕܝܢ[ ‪ «329‬ܗܪܟܐ‬ ‫ܳܗ ݁ ܶ‬ ‫ܥܝ ܽ‬ ‫ܝܕܝܢ ݁ܦ ݂ ܰܬܚ ܶܪ ܳ‬ ‫ܢܗܘܢ ‪326 This quoted verse differs from the Peshitta. The Peshitta has:‬‬ ‫ܶ ݁ܰ ݁ ܳ ܽ ݁ ܳ‬ ‫̈‬ ‫‪.‬ܠܡܣܬܟܠܘ ܟ ݂ܬܒܐ‬ ‫‪327 Written in the margin.‬‬ ‫‪.‬ܪܘܚ ‪328 Due to scribal error, it is written‬‬ ‫‪329 Written in the margin.‬‬

‫‪467‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܢܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܢܕܝܢ ܡܗܦܟ ܐܢܫ ܘܐܡܪ܆ ܕܐܝܟܢܐ ܥܒܕ ܐܢܘܢ ܐܦܝܣܩܘܦܐ ܘܩܫܝܫܐ ܘܡܫܡܫܢܐ‬ ‫ܟܕ ܠܐ ܥܕܟܝܠ ܥܡܕܘ‪ .‬ܐܡܪܝܢܢ‪ .‬ܕܒܥܠܝܬܐ ܬܪܬܝܢ ܫܟܢ ܠܗܘܢ‪ .‬ܡܥܡܘܕܝܬܐ‪.‬‬ ‫ܘܟܗܢܘܬܐ‪ .‬ܟܕ ܢܦܚ ܒܗܘܢ ܪܘܚܐ‪ .‬ܡܥܡܕܘ ܐܥܡܕ ܐܢܘܢ‪̇ .‬‬ ‫ܒܗܝ ܕܥܡܕܐ ܒܡܦܘܚܝܬܐ‬ ‫̈‬ ‫̈‬ ‫ܚܛܗܐ ܕܐܢܫ ܢܫܬܒܩܘܢ ܠܗ‪ .‬ܩܫܝܫܐ‪ .‬ܥܒܕ‬ ‫̇ܗܘܐ‪ .‬ܘܟܕ ܐܡܪ ܠܗܘܢ‪ .‬ܕܐܢ ܬܫܒܩܘܢ‬ ‫ܐܢܘܢ‪.‬‬

‫ܡܪܝ ܝܥܩܘܒ ܕܝܢ )‪ (fol. 99v‬ܕܣܪܘܓ ܐܡܪ ܕܒܥܠܝܬܐ ܒܦܢܛܩܘܣܛܐ ܐܥܡܕ ܐܢܘܢ‪.‬‬ ‫ܘܝܕܝܥܐ ܗܝ ܗܕܐ ܠܐ ܡܬܩܒܠܐ‪̇ .‬‬ ‫ܒܗܝ ܕܒܥܠܝܬܐ ܡܓܡܪܘ ܓܡܪ ܘܫܡܠܝ ܐܢܘܢ‪ .‬ܘܥܒܕ‬ ‫ܐܢܘܢ ܿ‬ ‫ܕܢܥܙܘܢ ܠܘܩܒܠ ܒܥܠܕܒܒܐ ܘ̈ܪܕܘܦܐ‪.‬‬ ‫ܼ‬ ‫̈‬ ‫̇‬ ‫ܒܗܠܝܢ ܗܟܝܠ ܐܪܒܥܝܢ ܝܘܡܬܐ ܕܡܢ ܩܝܡܬܗ ܘܥܕܡܐ ܠܣܘܠܩܗ ܐܝܟܐ ܗܘܐ ܼܗܘܐ‬ ‫̈‬ ‫ܘܐܢܫܝܢ ܡܢ ܐܡܪܝܢ ܕܠܘܬ ܐܒܘܗܝ ܣܠܩ ܗܘܐ ܠܫܡܝܐ‪ .‬ܘܢܚܬ‪ .‬ܐܚ�ܢܐ‬ ‫ܘܡܕܝܪ ܝܫܘܥ‪.‬‬ ‫̈‬ ‫ܓܝܪ ܐܡܪܝܢ ܕܠܦܪܕܝܣܐ ܐܙܠ ܗܘܐ ܘܐܬܐ‪ .‬ܚܢܢ ܓܝܪ ܕܢܦܣܘܩ ܥܠ ܐܝܠܝܢ ܕܠܐ ܟܬܝܒܢ‬ ‫ܡܕܡ ܡܢ ܢܦܫܢ ܠܐ ܡܫܟܚܝܢܢ‪ .‬ܡܕܝܢ ܐܝܟܐ ܕܝܕܥ ܼܗܘ ܬܡܢ ̇ܗܘܐ ܼܗܘܐ ܘܡܕܝܪ‪.‬‬ ‫)‪» (24:51‬ܘܗܘܐ ܕܟܕ ܡܒܪܟ ܠܗܘܢ ܐܬܦܪܫ ܡܢܗܘܢ ܘܣܠܩ ܠܫܡܝܐ« ܛܘܒܢܐ ̇ܡܢ‬ ‫ܡܬܝ ܡܛܠ ܗܕܐ ܣܝܟ ܘܫܠܡ ܠܐܘܢܓܠܝܘܢ ܕܟܬܒ ܒܫܪܒܐ ܕܥܠ ܩܝܡܬܐ ܕܝܠܗ‬ ‫ܕܡܫܝܚܐ‪ .‬ܡܛܠ ܕܐܬܚܫܒ ܕܣܦܩܐ ܠܟܠܢܫ ܕܢܐܠܦ ܕܒܩܝܡܬܗ ܕܡܫܝܚܐ ܥܠܡܐ ܚܕܬܐ‬ ‫ܘܚܝܐ ̈‬ ‫̈‬ ‫ܚܕܬܐ ܐܬܓܠܝܘ ܠܢ ܕܪܚܝܩܝܢ ܡܢ ܡܝܘܬܘܬܐ‪ .‬ܘܙܕܩ ܠܟܠܢܫ ܕܢܗܝܡܢ ܠܗܠܝܢ ܘܠܦܘܬ‬ ‫̈‬ ‫ܗܟܢ ܢܕܒܪ‪ .‬ܠܘܩܐ ܕܝܢ ܡܛܠ ܕܝܕܥ ܕܐܝܬ ܐܢܫܝܢ ܕܡܥܩܒܝܢ ܕܐܝܟܐ ܐܝܬܘܗܝ ܡܫܝܚܐ‬ ‫ܡܢ ܒܬܪ ܩܝܡܬܗ‪ .‬ܥܠ ̇ܗܝ ܐܡܪ ܕܣܠܩ ܠܗ ܠܫܡܝܐ ܘܫܠܡܗ ܗܘܐ ܠܟܬܒܗ‪ .‬ܒܫܪܒܐ‬ ‫ܕܥܠ ܣܘܠܩܗ‪:‬‬ ‫)‪» (24:52a‬ܗܢܘܢ ܕܝܢ ܣܓܕܘ ܠܗ« ܡܛܠ ܕܝܕܥܘܗܝ ܕܐܝܬܘܗܝ ܫܪܝܪܐܝܬ ܐܠܗܐ‬ ‫ܕܡܬܬܚܝܒܐ ܠܗ ܣܓܕܬܐ ܥܠ ̇ܗܝ ܣܓܕܘ ܠܗ‪:‬‬

‫)‪» (24:52b‬ܘܗܦܟܘ ܠܐܘܪܫܠܡ ܒܚܕܘܬܐ ܪܒܬܐ« ܠܐܘܪܫܠܡ ܐܝܟ ܦܘܩܕܢܗ ܕܡܪܢ‬ ‫ܕܐܡܪ ܠܗܘܢ »ܗܦܘܟܘ‪» «.‬ܐܢܬܘܢ ܩܘܘ ܒܐܘܪܫܠܡ‪ «.‬ܒܚܕܘܬܐ ܕܝܢ ܗܦܟܘ‪ .‬ܡܛܠ‬ ‫ܬܠܬ‪ .‬ܡܛܠ ܕܐܫܬܪܪܘ ܥܠ ܩܝܡܬܗ‪ .‬ܘܡܛܠ ܕܐܬܥܢܝ ܥܡܗܘܢ ܒܬܪ ܩܝܡܬܗ‪ .‬ܘܡܛܠ‬ ‫̇ܗܝ ܕܐܡܪ ܕܡܫܕܪ ܠܗܘܢ ܪܘܚܐ‪.‬‬ ‫)‪» (24:53‬ܘܒܟܠܙܒܢ ܐܝܬܝܗܘܢ ܗܘܘ ܒܗܝܟܠܐ ܟܕ ܡܫܒܚܝܢ ܘܡܒܪܟܝܢ ܠܐܠܗܐ ܐܡܝܢ‪«.‬‬ ‫̈‬ ‫ܒܕܘܟܝܬܐ ܐܚ�ܢܝܬܐ ܕܠܐ ܝܘܬܪܢ‪.‬‬ ‫ܒܗܝܟܠܐ ܗܟܝܠ ܕܐܠܗܐ ܐܡܪ ܕܐܢܬܘܢ ܗܘܘ ܘܠܘ‬

‫ܘܒܟܠܙܒܢ ܐܡܪ ܕܐܝܬܝܗܘܢ ܗܘܘ ܒܗ‪ .‬ܘܠܘ ܒܙܒܢ ܙܒܢ‪ .‬ܘܠܘ ܟܕ ܫܬܝܩܝܢ‪ .‬ܐܝܟ ܠܐ‬ ‫ܦ�ܘܫܐ‪ .‬ܐܠܐ ܟܕ ܡܫܒܚܝܢ ܘܡܘܕܝܢ ܠܐܠܗܐ ܐܒܐ܆ ܚܠܦ ̇ܗܝ ܕܫܕܪ ܠܒܪܗ ܘܫܟܢ‬ ‫̈‬ ‫ܥܘܕܪܢܐ ܘܦܘܪܩܢܐ ܠܗܘܢ ܟܝܬ ܘܠܟܠܗܘܢ ̈‬ ‫ܐܢܫܐ ܫܪܝܪܐܝܬ ܗܢܐ ܕܝܢ ܐܡܝܢ‪ .‬ܕܐܡܪ‬ ‫ܒܢܝ‬ ‫ܗܪܟܐ‪ .‬ܫܪܪܐ ܐܝܬܘܗܝ ܘܗܕܐ ܡܘܕܥ ܒܗ ܠܘܩܐ ܕܫܪܝܪܐܝܬ ܒܗܝܟܠܐ ܐܝܬܝܗܘܢ ܗܘܘ‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܟܕ ܡܫܒܚܝܢ ܘܡܒܪܟܝܢ ܘܡܘܕܝܢ ܠܐܠܗܐ‪:‬‬ ‫ܫܠܡ ܒܝܕ ܐܠܗܐ ܦܘܫܩܐ ܕܛܘܒܢܐ ܠܘܩܐ ܕܥܒܝܕ ܠܚܣܝܐ ܡܘܫܐ‬ ‫ܐܦܝܣܩܘܦܐ ̇ܗܘ ܕܐܬܟܢܝ ܒܪ ܟܐܦܐ܆ ܫܘܒܚܐ ܠܐܒܐ ܘܠܒܪܐ‬ ‫ܐܦ ܠܪܘܚܐ ܩܕܝܫܐ ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܟܬܒ ܝܫܘܥ ܚܛܝܐ ܕܒܫܡ ܡܫܡܫܢܐ ܐܝܬܘܗܝ ܗܘܐ ܡܠܦܢܐ‬ ‫ܒܥܕܬܐ ܕܣܘ̈ܪܝܝܐ ܒܡܘܨܠ ܡܕܝܢܬܐ ܡܚܣܢܬܐ ܕܟܬܒܗ ܠܢܦܫܗ‬ ‫ܕܢܐܬܪ ܡܢܗ‪.‬‬

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