The Syriac Peshiṭta Bible with English Translation: The Gospel of Mark 9781617195617, 1617195618

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THE ANTIOCH BIBLE

The Syriac Peshiṭta Bible with English Translation

Mark

Ṣurath Kthobh

Editors George A. Kiraz Andreas Juckel

The Syriac Peshiṭta Bible with English Translation

Mark

English Translation by

Jeff W. Childers English Translation by

Text Prepared by

Text Prepared byGeorge A. Kiraz Jeff W. Childers George Anton Kiraz

9

34 2012

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2012 by Gorgias Press LLC Originally published in 2012 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.

2012

‫ܝ‬

ISBN 978-1-61719-561-7

Printed in the United States of America

9

For my daughter,

Rebekah E. Childers in appreciation for our shared love of the Bible and other very old things.

Jeff W. Childers

V

TABLE OF CONTENTS Table of Contents .................................................................................. vii Foreword to the Edition ........................................................................ ix By George A. Kiraz

Translator’s Acknowledgments .......................................................... xiii Introduction to the Translation ........................................................... xv By Jeff Childers The Gospel of Mark ................................................................................. xv The Peshiṭta ............................................................................................. xvii The Question of Aramaic Primacy ..................................................... xviii The Significance of the Peshiṭta Text of Mark ................................... xix Translating the Peshiṭta........................................................................... xxi Translation Policy .................................................................................. xxiii Bibliography ........................................................................................... xxvii Noteworthy Readings ............................................................................ xxix

Text and Translation ............................................................................... 1

VII

FOREWORD TO THE EDITION BY GEORGE A. KIRAZ This volume provides the text of the Gospel of Mark according to the Peshiṭta version. The text is taken from the British & Foreign Bible Society (BFBS) edition (1905), itself a republication of the Pusey and Gwilliam critical edition excluding the apparatus criticus.1 The text was generated automatically from the Syriac Electronic Data Retrieval Archive (SEDRA)2 and proof read against the BFBS edition. The BFBS text is the most reliable of all the editions of the Syriac NT that have been published thus far since the editio princeps of 1555. The BFBS text of Mark is based on 37 manuscripts mainly belonging to the fiftheighth centuries, with very few variants amongst them. In the current edition, the orthography of the text was amended in a few places for purposes of uniformity: 1. Contemporary West Syriac spelling replaced archaic spelling; e.g. ܺ ܺ ܶ ‫ܘܬ‬ ܶ ܳ‫ ܺܪܝܫܐ‬for BFBS ‫( ܺܪ ܳܫܐ‬1:1 & elsewhere), ‫ܐܚܐ‬ for BFBS ‫( ܘܬܚܐ‬5:23). A final yūd and seyāme were systematically added to 3rd plural feminine perfect forms; ܰ ̈ ܰ e.g. ̱̣‫ ܰܘܢܦܩܝ‬for BFBS ‫( ܰܘܢܦܩ‬5:13). Seyāme was systematically added to plural ܳ ‫ܡܣ‬ ܰ ‫ ܳܢ ̈ܦ ܳܩܢ܆̣̱ ܰܘ‬for BFBS ‫ܝܒܢ‬ ܰ ‫( ܳܢܦ ܳܩܢ܆̣̱ ܰܘ‬7:23). feminine verbs; e.g. ‫ܡܣ ̈ܝ ܳܒܢ‬ ܺ ‫ ܰܐ ݁ܪܒ‬for 2. Seyāme was placed uniformly on ‫̈ܪ‬ when present; e.g., ‫ܝܢ‬ ‫ܥ‬ ܺ ܰ BFBS ‫( ܐ ݁ܪܒܥ ̈ܝܢ‬1:13). Additionally, seyāme was removed from masculine verbal ܶ ݁ ‫ ܰܡ‬for BFBS ‫ܘܕ ܝ̈ܢ‬ ܶ ݁ ‫( ܰܡ‬1:5). forms; e.g. ‫ܘܕܝܢ‬ ܰ 3. A point to the left of the 3rd singular perfect forms; e.g. ‫ܐܣܝ‬ ̱̣‫ ݁ ܶܕ ܐܬ ܰ ܬ‬for ܰ BFBS ‫ܐܣܝ‬ ̱̣ ܰ ‫( ݁ ܶܕ ܐܬ‬5:29).

1 P. E. Pusey and G. H. Gwilliam, eds. The Fourfold Holy Gospel. Tetraeuangelium sanctum, in the Peshitta Syriac Version, London: British & Foreign Bible Society, 1905; P. E. Pusey and G. H. Gwilliam, eds. Tetraeuangelium sanctum juxta simplicem Syrorum versionem ad fidem codicum, Massorae, editionem denuo recognitum, Oxford: Clarendon, 1901. 2 G. A. Kiraz, ‘Automatic Concordance Generation of Syriac Texts’. In VI Symposium Syriacum 1992, ed. R. Lavenant, Orientalia Christiana Analecta 247, Rome: 1994.

IX

X

Foreword to the Edition

4. The Marhṭānā, ̱̣݇, was applied uniformly instead of a sublinear line; ܰ݁ ܶ ܰ݁ ܶ e.g. ̱̣‫ܟܘ‬ ̱̣ ݁ ‫ܐܣܬ‬ ‫ ܘ‬forܳ BFBS ‫ܐܣܬ ݁ܟܘ‬ ‫( ܘ‬7:14). Mbaṭṭlānā, , was also applied ܳ ݁ ܺ ݁ The ܺ ݁ ‫ ܶܡ‬for BFBS ‫ܢܬܐ‬ uniformly; e.g. ‫ܣܟܢ ݁ܬܐ‬ ‫( ܶܡܣܟ‬12:42). 5. Some of the detailed pārūše points were collapsed and systematized; ܺ (two slanted points) for BFBS .‫ܡܫܝ ܳܚܐ‬ ܺ (one point under ālaph e.g. ‫ܡܫܝ ܳܚܐ܆‬ followed by a linear point, 1:1). In some cases, such changes require further adjustments to the fricatization of bdwl-initial words that follow; e.g. ܰ ܰ݁ ܳ ݁ ܺ ܰ ݁ ܰ ܰ ܳ݁ ܺ ܰ݁ ܺ ‫ܡܬ‬ ܺ ‫ܡܬ‬ ‫ܩܢ ܝܢ‬ ‫ ܒܣܦܝܢܬܐ܂̣̱ܕ‬for BFBS ‫ܩܢ ܝܢ‬ ‫( ܒܣܦܝܢܬܐ̣̱̣̱ܕ‬1:19). ܶ ݁ ‫ ܠ ܰܒ‬for BFBS 6. In two instances, the vocalization was changed: ‫ܝܗ‬ ܶ ܶ ܶ݁ ܰ ݁ ܶ ܶ ݁ ‫( ܠ ܒܝܗ‬1:29), ‫ ܒܒܝܗ‬for BFBS ‫( ܒܒܝܗ‬2:15). Our vocalization is supported by the Mor Gabriel edition based on MS Mardin 35/2.3 This also led to a change in the fricatization of taw. ܳ ܰ ܳ ܰ 7. In matters of fricatization, we have chosen ‫ ܛ ݁ܢܦܐ‬over BFBS ‫ܛܢܦܐ‬, ܳ ݁ ‫ ܰܣ‬over BFBS ‫ܝܦܐ‬ ܳ ‫ ܰܣ‬, and ‫ܒ‬ ‫ܝܦܐ‬ ̱̣ ݁ ‫ ܰܪ‬over BFBS ̱̣‫ ܰܪܒ‬. ܳ ݂ܽ ܳ ܰ ܳ ݂ܽ ݁ ܳ ܰ 8. Typographical errors wereܳ corrected; e.g. ‫ܒܘܬܐ‬ ‫ܝ‬ ‫ܬ‬ ‫ܕ‬ for BFBS ‫ܐ‬ ‫ܘܬ‬ ܰ ‫ܕܬܝܒ‬ ܳ ܺ ܳ ܳ ܺ ܳ ܳ ܰ ݁ 4 (1:4), ‫ ܰܟܰܘܪ‬for BFBS ‫( ܟܰܘܪ‬1:5), ‫ ܕ ܓܠܝ ̣̱ܠ‬for ܳ ܺ ܳ ܺ ܰ BFBS ܳ ‫( ܕ ܓܠܝ ̣̱ܠ‬1:16), ‫ ܐ ݁ܬ ܳܪܐ‬for ܳ BFBS ‫( ܐܬ ܪ ܐ‬1:28), ̱̣‫ ݁ܬܕ ݁ܟܝܟ‬for BFBS ̱̣‫( ܬܕ ݁ܟܝܟ‬1:44), ‫ ݁ܒ ܶܚܡܬܐ‬for BFBS ‫ܡܬܐ‬ ‫݁ܒ ܶܚ‬ ܺ ܺ ܰ for BFBS ‫( ܗ ܰܘܘ‬4:10), ‫ܫܬܝܢ‬ ܶ (4:20), ݁ ‫ܘܒ‬ ܰ for BFBS ‫ܫܬܝܢ‬ ݁ ‫ܘܒ‬ (3:5), ‫ܗܘܘ‬ ܺ ‫ ܰܘܠ ܺܟ‬for BFBS ‫̈ܪܟܐ‬ ܺ ‫ ܰܘܠ ݁ ܺܟ‬from Gr. χιλιαρχος (6:21), ‫ܗܘܐ‬ ܶ‫ܝܠ ܰܝ̈ܪܟܐ‬ ܶ ‫ܝܠ ܰܝ‬ ܳ ̱̣for BFBS ݂ܽ ‫ܘܩ‬ ݂ܽ for BFBS ‫ܝܟܘܢ‬ ݂ܽ ‫ܘܩ‬ ܺ ‫ܥܪ‬ ܺ ‫( ܥܶ ݂ܽܪ‬13:18), ‫( ܗ ܳܘܐ‬6:35, 47), ̱̣‫ ܳܘܐܦ‬for BFBS ̱̣‫( ܰܘܐܦ‬8:7), ‫ܝܟܘܢ‬ ‫ ݁ܒ ܶܦܠ ݁ ܶܓܗ‬for BFBS ‫( ݁ܒ ܶܦܠ ܶܓܗ‬13:35), ‫ ݁ ܰܟ ݁ ݂ܽܕܘ‬for BFBS ‫( ݁ ܰܟ ݂ܽܕܘ‬15:44). The division of the text into chapters and verses is a recent Western phenomenon. Early manuscripts divided the texts into chapters, called in Syriac ‫ܩܦܠܘܢ‬, abbreviated ‫ܩܦ‬, or ‫ܨܚ ܚܐ‬, abbreviated ‫ܨܚ‬. Having said that, ancient manuscripts do not always follow a systematic approach in these chapter divisions. The present text follows the recent Western division of chapters, naming each chapter in Syriac ‫ܩܦܠܘܢ‬. Ancient Syriac chapter divisions are given in the outer margin preceded by the abbreviation ‫ ܨܚ‬for ܳ (they correspond to Roman numerals in the English translation). ‫ܨܚ ܳܚܐ‬ These were adapted from the BFBS edition. I would like to thank Andreas Juckel, my co-editor in the Ṣurath Kthob series, who labored with me in finalizing all the readings of the text. His knowledge of the Syriac New Testament tradition is invaluable to this project. Jeff Childers’ contribution goes far beyond this volume—and indeed beyond the other volumes he is working on in the Antioch Bible 3 Mor Gabriel Monastery and the Bible Society, The Good News of Our Lord Jesus Christ According to the Four Evangelists (Pshitto of Mardin), 1998. 4 See Nöldeke §88 (from Gr. χώρα).

Foreword to the Edition

XI

project—as they will serve as a model for other contributors within the series. Melonie Schmierer-Lee of Gorgias Press, as always, proved to be an excellent editor. My family always has to compete for my time. Tabetha Gabriella, Sebastian Kenoro, Lucian Nurono: I promise that Baba will try harder. Above all, Christine has always been a supporter of all the crazy projects that consume my time.

TRANSLATOR’S ACKNOWLEDGMENTS A text and translation project such as this stands in debt to the many authors, scribes, editors, grammarians, lexicographers, and translators who have prepared the way. This volume is just the latest contribution in a long line of scholarship on the Syriac Gospel of Mark. I am very grateful to my wife Linda, whose support and companionship I treasure. Working with the staff at Gorgias Press continues to be a rewarding experience. Preparing a book with such a complex layout requires careful editorial work and meticulous attention to detail. The expertise and labors of Melonie Schmierer-Lee have been especially helpful. And as always, collaborating with George A. Kiraz has been a pleasure. His unique talents and ardent enthusiasm for providing Syriac texts and tools to various readerships make for a rich working partnership. I am also grateful to Kevin Mattison for his input at early stages of this work, and to James Prather for his work proof reading the English translation.

XIII

INTRODUCTION TO THE TRANSLATION BY JEFF CHILDERS The Gospel of Mark The Gospel of Mark was not the most commonly read Gospel in the early Church. It was not widely commented upon and its distinctive language did not often figure in the liturgy. The substance of most of its content is to be found already in the parallel portions of the Gospels of Luke and Matthew, to whose narratives the Church has turned much more frequently. The rapid pacing of Mark’s style can leave the reader feeling rather breathless, while certain features of its material strike one as being less tidy, without the same degree of polish one encounters in the other Gospels. Mark lacks neatly designed blocks of teaching material, such as occur elsewhere, especially in Matthew. Although the Gospel of Mark circulated early and widely enough to find a secure place in the New Testament canon, the aforementioned features help explain its historic neglect, in comparison to the other canonical Gospels. Yet it is precisely these features that have attracted the attention of modern readers, so that Mark has come into its own and now enjoys a prominent place in contemporary scholarship, preaching, and Bible study. Intensive research into the contents and structures of the Synoptic Gospels (Matthew, Mark, and Luke) have led most scholars to conclude that Mark contains a more primitive narrative than either Matthew or Luke, and probably served as the main literary source of their work. Mark’s apparent reticence to emphasize Jesus Messiah’s exalted status, its willingness to accentuate Jesus’ emotional states and occasionally very harsh reactions, and its recurring criticisms of the disciples, all strike scholars as comparatively primitive characteristics. Mark’s lack of certain captivating and popular stories, such as the narratives about Jesus’ birth, contribute to the view that this Gospel was prior to the other Synoptic Gospels and that they filled in perceived gaps. The tangled tradition of Mark’s ending/s, in which the commonly received Mark 16:9–20 is either absent or uncertain in a number of old manuscripts (including the Sinaitic manuscript of the Old Syriac version), heightens the intrigue surrounding this Gospel. These factors help us understand the status that Mark now enjoys, as a key

XV

XVI

Introduction to the Translation

resource for learning more about the historical Jesus and the growth of gospel testimony in early Christianity. Questions regarding the literary interrelationships of the Synoptic Gospels are far from settled, but one result of modern research has been the growth of a keen fascination with Mark’s narrative, not just among scholars, but with preachers and Bible students as well. Mark’s rapid pacing and comparatively rough edges convey energy and a sense of freshness that many people today find appealing. Its relatively raw presentation of Jesus captures the imagination of contemporary readers, while expositors and preachers find its lack of tidy ecclesial affirmations and its self-critical tone resonate with many in today’s unsettled world. Many of these qualities are well represented in the Syriac Peshiṭta version of Mark. Apart from the obvious matter of content, the literary style of the Peshiṭta captures the tone and energy of the original. The rapid pacing and sharpness of style are conveyed by such features as the Peshiṭta’s short sentences, its preference for flat (paratactic) coordination between clauses rather than subordinating (hypotactic) ones, and the repetition of dynamic expressions such as “immediately” and “at once” (e.g. ܳ ܳ ܿܳ ܳ ‫ ܰܒ‬, ‫ܥܬܐ‬ ܳ ‫ܡ‬ ‫ܚܕܐ‬ ̱̣ܶ , ‫ܥܬܗ‬ ̱̣ ‫̣̱ܒܫ‬ ‫)ܒܗ‬. In Syriac Christianity, as in the ancient Greek ܷ ‫ܪ̣̱ܫ‬ Church, the Gospel of Mark was not the first Gospel to which early exegetes, theologians, and liturgists characteristically turned. Yet the Peshiṭta version of Mark has come to be recognized as an important early voice testifying to the Gospel of Jesus Messiah. The Peshiṭta text of the Gospels stands in a long line of development that includes earlier Syriac versions. In the early Syriac Church, the fourfold “Gospel of the Separated” ( , Evangeliōn da-mepharreshē) was not as popular as the Diatessaron ( )—a Gospel harmony prepared by the Syrian native Tatian in the middle of the second century, also dubbed “the Gospel of the Mixed” in the Syriac tradition ( , Evangeliōn da-meḥalleṭē). Although it is unclear whether Tatian’s harmony was originally composed in Greek or Syriac, it was certainly the Syriac version that achieved the longest and most widespread use. Matthew’s text supplied the Diatessaron’s main content and structure, though Tatian naturally drew on Mark and the other Gospels (and some apocryphal sources) as well. Despite its popularity in early Syriac Christianity, the Diatessaron fell out of favor in the fifth century and was supplanted by the “Gospel of the Separated,” including the Syriac version of Mark. One form of this text is in the Old Syriac version of the Gospels, a translation made from the Greek probably in the early third century. The character of this version is relatively free in comparison to its Greek source text, especially in its copious provision of harmonizations—readings that combine the distinct wordings

Introduction to the Translation

XVII

of parallel Gospel passages, or standardize them according to the form originally found in only one of the Gospels. The Old Syriac survives in some patristic citations and in two incomplete fifth-century manuscripts that diverge from one another at many points. Neither of the existing manuscripts is precisely equal to the “original Old Syriac.” A comparison of the two manuscripts indicates that the Old Syriac version was subjected to sporadic revision throughout the fourth century, generally in order to bring it closer to the Greek. The Peshiṭta No later than about the beginning of the fifth century, one fairly comprehensive revision of the Old Syriac circulated widely and soon came to be accepted as the standard version. Although earlier scholarship associated this revision with Rabbula, Bishop of Edessa (d. 435), analyses of Rabbula’s biblical citations indicate that he was not the originator of the revision. The revision shows the influence of the linguistic style of Edessene Syriac and may well have been disseminated from Edessa, but the precise identity and location of the revisor/s remain unknown. Known as the Peshiṭta, ( ; “simple, ordinary, straightforward,” perhaps even “widespread, common”), this version of the New Testament has been the established version in use by all Syriac churches since the early fifth century—though the use of the designation Peshiṭta is attested only as early as the ninth century. The Peshiṭta has survived in numerous manuscripts, some of which date as early as the fifth and sixth centuries. It exhibits a remarkably stable text; as a rule, different manuscripts have only slight and occasional variations. The Peshiṭta text of Mark’s Gospel contains vestiges of its Old Syriac (and possibly Diatessaronic) ancestry, but its text has been revised throughout. Though not the result of a new translation from the Greek, in many places its text has been brought into closer conformity with a Byzantine form of the Greek text that must have been current in the time and place of the revisor/s. Yet the text also has a number of distinctive readings not present in existing Greek witnesses. Gaining a clear picture of the character of the Peshiṭta text within the context of its Old Syriac and Diatessaronic ancestry on the one hand, and the Greek tradition on the other, awaits the publication of a critical edition of the Peshiṭta Gospels. Johann Widmanstetter produced the first printed edition of the Peshiṭta New Testament in Vienna in 1555. It was not until 1901 that the first critical edition of the Peshiṭta Gospels was published in Oxford, prepared by P. E. Pusey and G. H. Gwilliam on the basis of at least forty-two manuscripts dating from the fifth–twelfth centuries. Their text of the

XVIII

Introduction to the Translation

Gospels, without variants, was used in the British & Foreign Bible Society’s edition of the Peshiṭta Gospels, published in 1905. Combined in 1920 with a provisional text of the rest of the Peshiṭta New Testament, this widely disseminated edition has been reprinted many times and is by far the most widely used. The British & Foreign Bible Society’s edition provides the text for the present edition and translation (see the Foreword for details). Many more Syriac Gospel manuscripts remain to be studied and a new critical edition of the Peshiṭta Gospels is a very pressing need; efforts to produce such an edition are underway. The Question of Aramaic Primacy According to Eusebius of Caesarea in the early fourth century, Papias of Hierapolis had written about Mark in his Expositions of the Oracles of the Lord (ca. 130): “Mark, having become Peter’s interpreter (Μάρκος μὲν ἑρμηνευτὴς Πέτρου γενόμενος), wrote down accurately, though not in order, whatever he remembered of the things said or done by the Lord” (Ecclesiastical History 3.39.15). Papias goes on to explain that Mark accompanied Peter and that his Gospel was essentially a compilation of narratives about Jesus’ deeds and teachings drawn from Peter’s preaching. Regarding the question of Aramaic primacy, this reference is not as intriguing as what Papias famously says about Matthew, that “[he] composed the oracles in the Hebrew language” (3.39.16). Nevertheless, in Papias’ description of Mark’s work, the term ἑρμηνευτὴς could be rendered “translator” rather than “interpreter,” though this is not a very likely meaning in the context. Still, Papias’ vague but primitive report is a reminder that the primary language of at least several of Jesus’ disciples must have been Aramaic, as it was for Jesus himself. Papias’ description supplies one of the impetuses behind the theory that the canonical Greek texts of the Gospels were actually translated from Aramaic, and that the Peshiṭta text preserves a more direct and faithful witness to early Gospel testimony and the very words of Jesus. This view has long been held by many within Aramaic (i.e. Syriac) speaking churches, especially the Church of the East, but was recently championed in western circles by George M. Lamsa, who belonged to the Church of the East. Arguments for Aramaic primacy continue to be voiced by a few advocates, primarily on the internet and in popular literature. Beyond such uncertain early testimony as that of Papias, advocates emphasize that Aramaic was Jesus’ primary language. They point to Semitic turns of phrase in the Greek text and adduce a handful of passages for which they contend that a comparison between the Greek and the Peshiṭta commends the Peshiṭta wording as original and marks the Greek as derivative.

Introduction to the Translation

XIX

Especially since the discovery and publication of the Dead Sea Scrolls, which have so increased our knowledge of contemporary Aramaic in Palestine, scholars have made various attempts to reconstruct the putative Aramaic sources of Mark’s Gospel. Mark’s status as probably the earliest Gospel recommends it as the best available subject for such studies, which have furthered our understanding of the Gospel’s Aramaic background. Yet without denying a significant measure of primitive Aramaic influence on the oral and written sources underlying Mark’s Gospel, the great majority of scholars remains unconvinced of the proposal that the Syriac Gospel text opens a window directly onto the most primitive stage of the Gospel tradition. Instead, the investigations of most contemporary scholars reinforce the view that the Syriac is a translation of the Greek, rather than the reverse. Nevertheless, emphasis on the distinctive character of the Syriac text of the Peshiṭta underscores its value in shedding light on the Semitic cultural perspectives and linguistic world of early Christianity and of Jesus himself. In any case, the usefulness of the present edition and translation does not depend on any particular view of Aramaic primacy. Translation decisions are based on the best lexical information available, applied according to literary context within the historically appropriate semantic range of Syriac terms and phrases, as established by the full scope of ancient texts. A full analysis of the questions surrounding Aramaic primacy is outside the purview of this brief introduction. However, some further discussion occurs below, in relation to the translation technique used in the present edition (see Translating the Peshiṭta). A few of the distinctive readings that figure in discussions of Aramaic primacy are also discussed (see Noteworthy Readings, below). The Significance of the Peshiṭta Text of Mark Although the Peshiṭta text of Mark does not contain the original text of the Gospel, it supplies scholars with immensely helpful points of comparison as they seek to discern an Aramaic substratum to Mark’s Gospel. It also provides important information about the early Greek texts from which the Syriac version was translated and by which it was revised to produce the Peshiṭta. Past scholarship tended to see the Peshiṭta text as simply a translation of a Byzantine Greek type of text (i.e. the Textus Receptus of the KJV). Yet in an important study of its textual affinities, Hope Broome Downs found that in Mark the Peshiṭta text shares a number of distinctive readings with the Sinaitic Old Syriac manuscript, revealing the Peshiṭta’s pedigree as a revised heir to the Old Syriac. Furthermore, where the shared

XX

Introduction to the Translation

readings agree with existing Greek manuscripts, the Syriac text answers to the Byzantine Greek type of text somewhat less than half the time. Nearly one-third of the time, it manifests readings that agree with witnesses that have been commonly designated “Western” instead. More refined methods of analysis, applied to better current editions, might yield slightly different results than Mrs Downs’ early study, but do not change the overall picture. Also, more recent research shows that some of the distinctive Peshiṭta readings in Mark are due to the influences of translation technique and perhaps interpretive traditions. Yet some of them undoubtedly attest to lost forms of the Greek text. Consequently, the Peshiṭta text is not easy to characterize. This intriguingly complex textual character underscores the importance of the Peshiṭta text of Mark as a witness to the primitive Greek text of the Gospel and the history of the New Testament textual tradition. In addition to its significance for New Testament textual criticism, the Peshiṭta text of Mark opens a fascinating window onto an important moment of cross-cultural contact between Greek- and Syriac-speaking Christians. Long recognized as a “bridge culture,” Syriac Christianity links the western religious and intellectual heritage and the cultures of the Middle East and Asia. The reception of the Greek Gospel text into a Syriac milieu stands as a seminal piece of the dynamic and ongoing interchange between different ancient Christian communities. The pre-Peshiṭta Syriac translators inevitably refashioned the Greek texts before them, negotiating differences in language, religion, theology, and culture to address the needs of their own environments. After them, revisors continued the dialogue, editing the Syriac text in conversation not only with the Greek Gospel text and the Greek communities that used it, but also in response to the changing shape and contemporary priorities of their own, Syriac contexts. The resulting Peshiṭta text of the New Testament became the fundamental classic of Syriac-speaking Christianity, boasting an unparalleled influence on the Syriac Christian tradition. Consequently, the Peshiṭta text of Mark is not merely a remarkable subject of academic study—though it is that. From the beginning of its existence, its primary purpose has been to serve the basic needs of ecclesial communities who worship God in the Syriac language. As part of the standard Bible of the Syriac churches, the Peshiṭta version of Mark has nourished individual and corporate spirituality for many centuries. Early exegetes such as Aphrahaṭ and Ephrem employ the Diatessaron and other pre-Peshiṭta recensions (e.g. the Old Syriac), yet it is the Peshiṭta that subsequent Syriac interpreters normally use, from the early fifth century until today. Though not as popular as Matthew or Luke, “the difficult ܳ ‫̣̱ܶ̈ܪ‬ meanings that are in the Gospel of the Blessed Mark the Evangelist” (‫ܥܝܢܶܐ‬

Introduction to the Translation

XXI

ܳ ݂ܽ ܳ ‫ܐ̣̱ܡ‬ ܰ ‫ܢ̣̱ܕܛܘ ܳܒ ܳܢ‬ ܳ ‫ܢܓ ܻܠ‬ ܶ ‫) ܰܥ ̈ܣ ܶܩ‬, as the ninth-century Syriac ܶ ‫ܪܩܘܣ̣̱ܐܶ ܰܘ‬ ܶ ‫ܐ̣̱ܕܒ ܰܐܘ‬ ‫ܢܓ ܻܠܣܛܐ‬ ‫ܝܘ‬

commentator Isho‘dad of Merv described them, help provide the basis of preaching, doctrinal reflection, exegesis, and spiritual practices in the Syriac churches. These different facets of the Peshiṭta’s use and value are all under consideration in the presentation of the current edition and translation. Several of its noteworthy passages are presented and discussed below. Translating the Peshiṭta The Peshiṭta version of Mark has been translated into English on a number of occasions. The 19th-century translations of John Wesley Etheridge and James Murdock are based on texts with less reliable manuscript support. Furthermore, their translation styles are archaic and so literalizing as to mislead the contemporary reader. George M. Lamsa’s celebrated translation (1957) is unfortunately inaccurate at many points, and it has become apparent to many users that his campaign to establish the primacy of the Aramaic over the Greek is without substantial foundation and has colored the translation. Similarly, a number of more recent projects, in print and on the internet, pursue the agenda of promoting the theory of Aramaic primacy or of establishing the Syriac text as somehow a more authentic witness to the historical Jesus. The primitivist impulse to bypass staid and conventional religious traditions for the sake of recovering fresh and ostensibly original Christian resources is strong. This may help account for the currency of these projects in some popular circles, against the conclusions of most scholarship. Although the resulting products are not without their audiences and uses, as translations they often appear to be governed more by the priorities of an Aramaicprimacy agenda than by the methods required of a fair idiomatic translation. Even the use of the term “Aramaic” to describe a translation or edition of the Peshiṭta can be misleading. Though technically true, since Syriac is a dialect of Aramaic, its linguistic characteristics and the clearly defined parameters of its literary traditions recommend that we acknowledge its distinct identity, as “Syriac.” The use of the term “Aramaic” may insinuate a proximity to Jesus that existing evidence does not bear out. At times, these English translations opt for highly literal renderings in an effort to preserve the Aramaic flavor of the text. These odd turns of phrase can be striking when one is unaccustomed to this technique. Yet a similar program of formal equivalency could be followed for translating the Greek, such as one encounters in a word-for-word interlinear edition. The effect is similar—indeed, often nearly identical, since the Greek New Testament text has many Semitic features of style in common with the Peshiṭta, as has long

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been recognized and appreciated. In the same vein, some recent English translations of the Peshiṭta typically employ more literal strategies of transliterating names—e.g. Yeshua rather than Jesus, Yukhanan instead of John, Urishlem instead of Jerusalem, and Misrayin instead of Egypt. Again, one could do the same when translating the Greek text—e.g. Iēsous instead of Jesus. These literalizing strategies are somewhat helpful in that they highlight the strangeness of the source text—i.e. the source text is in a different language, with different conventions; it comes out of a different culture and deserves to be respected and appreciated on its own terms. Yet on their own, such highly literal renderings do not usually illuminate for English readers the meaning of the source text in a clearer or richer way. In fact, unless one is very familiar with Syriac linguistic idiom and the semantics of the words in their ancient contexts, highly literal renderings of the Peshiṭta can obscure the meaning and create misunderstandings. This is especially true when a translator, perhaps under the influence of classical Hebrew or modern spoken Aramaic, takes a Syriac phrase in the Peshiṭta to mean something for which there is little or no evidence in existing ancient Syriac texts. Highly literal, word-for-word translations are useful, especially for people who have some facility in the language. They are not very useful for popular reading or liturgy. Less helpful still is the method by which a translator literalizes a text only at selected points, even in unsubstantiated ways, for the sake of accentuating certain Semitic features and thereby commending the text as more primitive or authentic. A denial of Aramaic primacy in no way deemphasizes the intrinsic value of the Peshiṭta itself. It is a marvelous work of sacred literature that deserves to be read, interpreted, and appreciated on its own terms. That affirmation serves as an essential point of departure for those who would study and use the Syriac text and English translation presented in the current edition. The English translation follows specific methods, guided not by the desire to buttress a particular view of Aramaic primacy nor to satisfy the primitivist impulse to open forgotten doors leading to the historical Jesus. Instead, it seeks to supply the English reader with a translation that conveys the sense of the Peshiṭta for the sake of understanding and appreciating it on its own terms. Naturally, the reader will routinely encounter renderings here that are similar to contemporary English versions of the Greek text of Mark. This is due to the undeniably close relationship between the Peshiṭta and Greek texts; idiomatic translations of both versions would naturally have much in common, irrespective of the direction of influence. There is no attempt here to adopt

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non-idiomatic renderings for the sake of accentuating the Peshiṭta’s linguistic qualities as a text written in a Semitic language. Nevertheless, the Peshiṭta possesses linguistic and stylistic genius of its own. Reading the Syriac directly is the best way to deepen one’s appreciation for it; the present edition supplies the Syriac text for just this reason. However, it also gives a translation, for the purpose of conveying in idiomatic, contemporary (American) English the sense of the Peshiṭta text. This translation may serve as an aid to reading the accompanying Syriac. It may also stand on its own, for purposes of study, personal devotion, and liturgy. For further insight into the idioms and nuances of the original language, notes are selectively provided that clarify distinctions otherwise lost in English, explain the literal wording behind a translation, or supply alternative meanings for a Syriac term or expression. Translation Policy Despite the foregoing observations and criticisms, the translation technique adopted here is not meant to indict or discount other available English translations, but to serve the specific purposes of the present series. The English follows the guidelines for translating and annotating the text that have been set for the series. The following description clarifies the translation method according to a number of specific categories. Dynamic equivalency. The English translation is intended to provide the contextually appropriate sense of the Peshiṭta in an idiomatic way. As such, it strives for dynamic rather than formal equivalence, regularly adapting the Syriac form to the norms of English idiom in a dynamic way, for the sake of providing the English reader with a meaning that is genuinely equivalent to that of the Syriac. This principle applies at different levels, beginning with the handling of single words and idiomatic phrases. For instance, a formally literal translation of the Syriac expression, “by the hand of” would give the wrong sense. In English, the expressions “through” or “by means of” capture the sense better: “woe to that man through whom the Son of Man ܶ ܶ ܳ ‫ ; ܳܘܝ ̣̱ ܶܕܝܢ ̣̱ܠ ܰܓ‬Mark 14:21). A ܺ ̱̣ ‫ܒܪܐ ̣̱ ܰܗܘ‬ ܶ ‫ܕܒ‬ is betrayed” (‫ܐܝܕܗ ̣̱ ܶܡܫܬܠܡ ̣̱ܒܪܗ ̣̱ܕܐ ܳܢ ܳܫܐ‬ dynamic handling of the forms yields a more equivalent meaning. Similarly, a literal handling of the statement, “because there was no depth of earth” ( ; Mark 4:5) does not convey the true sense of the image as well as a more dynamic rendering: “because the dirt was not deep.” Translation unit. According to the priorities of dynamic equivalence, the translation does not follow a word-for-word or highly literal policy that adheres to form rather than sense. Yet it normally takes phrases and clauses as the primary sense units—rather than entire sentences or paragraphs, on

XXIV

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the one hand, or words and partial words, on the other. This enables the translation to stay quite close to the wording and order of the original, while conveying its sense in proper English idiom. Contextual sensitivity. Words can have different meanings and functions, based on requirements or possibilities determined by their contexts, and depending on the norms of the language into which they are translated. In the English translation, context prescribes word choice, so that the same Syriac word may be translated differently in different places rather than rendered woodenly the same way every time—e.g. the same Syriac word ( ) is variously translated “approached,” “drew near,” and “came to.” Where more than one meaning for a word or phrase is plausible and would yield a sufficiently distinct sense—i.e. not simply a difference in style or vocabulary choice—the accompanying notes provide alternative translations, usually with brief explanations. The plausibility of legitimately different meanings is determined by the strength of historically grounded lexical data about a given word, the natural variety of meaning inherent in a particular term or grammatical form, and the requirements of the context. Several common Syriac conjunctions and particles also illustrate the importance of contextual sensitivity in making translation choices. Depending on the context, the ubiquitous Syriac conjunction w- (-‫ )ܘ‬has a wide range of meanings—“and,” “but,” “for,” “or,” “since,” and so on. Similarly, dên ( ) and gêr ( ) are very common; often translated respectively “but/now” and “for,” each has a range of possible meanings and rhetorical functions. The function of the interjection hā ( ), traditionally translated “behold!”, may be best captured by any of several terms or phrases, or even none at all. The English does not translate such words woodenly, but uses various words to represent their meanings and function. Since Syriac idiom is replete with such terms in ways that often seem redundant or awkward in English, at times such words are left untranslated altogether in order to produce a smooth English text. Furthermore, since English prefers hypotactic structures over the parataxis common to Syriac, at times the translation changes a flat (paratactic) coordination between clauses to create a subordinating (hypotactic) connection instead. For instance, “she fell down before him and told him” ܶ ܰ ܰ ܶ‫ ;ܢ‬Mark 5:33) becomes “she fell down before ܳ ̱̣ ‫ܬ‬ (‫ܩܕ ܰܡܘܗܝ܂ ̣̱ ܶܘܐܡܪ̣̱ܬ ܬ ̣̱ܠܗ‬ ̱̣‫ܦܠ ܬ‬ him, telling him.” Sensitivity to context also entails an effort to reflect features of the narrative’s distinctive style. For instance, the repeated use of the terms ܶ ܰ “immediately” (‫ܚܕܐ‬ ܶ ܳ ܳ ܳ ܴ ‫ ) ܰܡ‬and the expression “at once,” “at that moment” (‫ܒܪ‬ ‫ܥܬܗ‬ ̱̣ ‫ ܫ‬and ‫ )ܒܪ ̣̱ܫܥܬܐ‬are so characteristic of Mark’s fast-paced narrative

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style, the translation reflects their routine occurrence, despite the preferences of English prose to avoid such repetition. Inclusive Language. It is the policy of the series to use gender inclusive language. Where the context indicates that a specific gender is meant, the translation retains grammatical gender. However, when the context indicates gender neutrality, the translation uses inclusive language. For instance, in the declaration, “My sons, how hard it is for those who trust in their riches to enter the kingdom of God” (Mark 10:24), the Syriac phrase “my sons” (‫ ) ̈ܒ ܰܢ ܝ‬is translated, “my children.” ܰ ܶ ܰ Another example: “That ܶ person will not lose his or her reward” (‫ܘܒܕ̣̱ܐܓܪܗ‬ ̱̣ ‫ ; ܴܴܠ̣̱ܢ‬Mark 9:41). Explicit subjects and objects. Compared to English idiom, the Syriac often provides a veritable surplus of objects. However, at times the Syriac only implies an object that English idiom would prefer be made more explicit. For instance, in Mark 11:14 the Syriac literally reads, “and his disciples ܰ ܰ ‫) ܰܘ‬. The English translation tacitly makes the heard” (‫ܫܡܥܘ̣̱ ̣̱ܬܠ ܺܡ ̈ܝ ܰܕܘܗܝ‬ object explicit: “and his disciples heard it.” On the other hand, an object or subject may be explicit but vague. This often happens when the Syriac does not specify the identity of a verb’s subject (e.g. “she”), or an object (e.g. “him”). The repetition of third-person subjects and objects can become confusing, especially in a running narrative. At such times, the English translation makes the identity of a subject or object clear—e.g. “Jesus” in place of “he” or “him.” These changes do not make the implicit explicit so much as they clarify what is vague; therefore, the changes are not made tacitly but are explained in the accompanying notes. Definiteness and indefiniteness. Syriac grammar does not always distinguish a ܳ ̱̣ܰ ) may mean “the man” or “a definite noun as such. For instance, gabrā (‫ܓܒܪܐ‬ man.” The context guides translation choices in this area. At times, the numerical adjective ḥad (“one,” ‫ ) ܰܚܕ‬simply marks a word as indefinite, rather than designating a specific quantity; in such instances, the indefinite “a/an” is more satisfactory than “one.” The Syriac may use the demonstrative pronouns “that/those” or “this/these” merely to indicate definiteness, rather than with full demonstrative force. When this is judged to be the case, the English translation uses the definite article (“the”) rather than a pronoun, as in the following: “if a house is divided against itself, the house cannot stand,” where a more literalizing rendering would be “that house” ܳ ܳ ܳ ܰ ܶ ܰ ܰ ܳ ܰ ܰ ܶ ‫ܝܐ̣̱ ܰܥܠ̣̱ ܰܢ‬ (‫ܦܫܗ̣̱ܢܶܬܦܠܓ܆̣̱̣̱ܴܠ̣̱ ܶܡܫܟܚ̣̱ ܰܒܝܐ̣̱ ܰܗܘ̣̱ܠܡܩܡ‬ ‫ ;ܘܐܢ̣̱ܒ‬Mark 3:25). Asyndeton. Although Syriac often supplies more conjunctions than English (see Contextual sensitivity above), at times it juxtaposes words without a conjunction (asyndeton), where English idiom would prefer to supply a linking word. For instance, in Mark 11:2 the Syriac literally reads, “Untie,

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݂ܽ ܰ ܰ ܰ

bring it” (‫)ܫܪܘ ̣̱ܐܬܝܐܘܗܝ‬. In such instances, the translation most commonly provides conjunctions where good English idiom requires them: “Untie and bring it.” Hendiadys. At times the Syriac mentions two actions or things, linked by a conjunction, when only one is meant (hendiadys). A frequent occurrence ܳ is an expression such as the following: “He answered and said to them” (‫ܥܢܐ‬ ݂ܽ ܶ ܰ ‫)ܘܐܡܪ̣̱ܠ ܗܘܢ‬. Two verbs are paired to convey a single action. The English translation prefers dynamic rather than formal equivalence, giving the appropriate sense by using a single term: “He answered them.” Untranslatable features. Some features of Syriac idiom cannot be properly captured by English idiom at all and therefore are not evident in the present English translation. They may mark syntax in ways that are untranslatable or simply involve structures that do not fit English. Examples of this include certain nuances between verb tenses and ܳ ܶ the so-called dativus ethicus, ܳ ܺ ܰ ܶ ‫ܐܬܐ‬ or pleonastic dative (e.g. ‫ܡܕܝܢܬܐ‬ ‫̣̱ܠܗ ̣̱ܠ‬ ‫)ܘ‬, whereby a particular prepositional phrase accompanies the verb but does not essentially change its meaning. Syriac very commonly uses anticipatory and resumptive pronominal suffixes in a manner that is not normal in English—e.g. “the ܶ ܰ ݂ܽ ܶ ‫ܝܗ‬ house of him, of Simon” (‫̣̱ܕܫܡܥܘܢ‬ ‫ )ܒ‬means simply “the house of Simon,” or “Simon’s house.” Untranslatable features such as these are tacitly normalized according to English idiom. The Lord. In the Peshiṭta version of the Hebrew Bible, the term Māryā ܳ ‫) ܳܡ‬, “the Lord,” represents the tetragram, the name of the Lord God. (‫ܪܝܐ‬ Where this form occurs in the Peshiṭta text of Mark, the English translation uses the capitalized “the Lord” throughout. By contrast, in the many places ܳ where the simple form mārā (‫ ) ܳܡܪܐ‬occurs, the English translates it in various ways, including “lord,” “master,” “sir,” and any of several dynamic expressions for common idioms—e.g. in Mark 14:14 “the owner of the ܳ ܰ ܶ ܳ house” for “the lord of the house” (‫̣̱ܒܝܐ‬ ‫)ܡܪ ܐ‬. The notes often identify ܳ ܳ places where the underlying term is mārā (‫)ܡܪܐ‬, “lord.” Names. According to the policy of the series, the present translation uses conventional English spellings for proper names rather than transliterations. Specifically, the spellings of the American Standard Version (1901) edition occur throughout. These conventions are long-standing and find their justification in the norms for idiomatic translations of all types of source material and in traditional methods for rendering biblical names into English—though it must be acknowledged that English conventions owe more to ancient Greek and Latin than Aramaic forms, as in the name “Jesus” (rather than “Yeshua”). Furthermore, it should be noted that certain traditional name distinctions have become conventional even though they are without linguistic warrant and are inconsistent with sound

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݂ܽ

translation methodology. For instance, where the name “Ya‘qub” (‫) ܰܝܥܩܘܒ‬ occurs, it has become conventional to give “Jacob” for the patriarch and “James” for Jesus’ disciple. The same conventions prescribe “Judah” for the patriarch, “Judas” for Jesus’ betrayer, and “Judaea” for the geographical region, although the name Yhudā–“Judah” is identical in each instance. Recognizing the limitations of this procedure, for the sake of consistency the policy of the series is to use conventional English spellings as they occur in the ASV (1901). However, in the present translation, the name “Cephas” occurs throughout, since this is the Syriac form of the apostle’s name in the Gospel of Mark; the form “Peter” does not occur. The Attributive Genitive. Syriac commonly uses genitival phrases to describe the quality of a preceding noun. Dynamic equivalence in English (or Greek) prefers adjectival phrases, and this is how the translation usually ݂ܽ ‫ܘܚܐ‬ ܳ ‫̣̱ܕܩ‬ ܳ ‫“ = ) ݂ܽܪ‬Holy renders them. For instance, “Spirit of (‫ܘܕܫܐ‬ ܳ ݂ܽ Holiness” ܺ ) = “false Messiahs.” ܰ ‫ܡܫ ̈ܝ̣̱ ̣̱ܶܚ‬ Spirit,” and “Messiahs of falsehood” (‫ܐ̣̱ܕܕ ܳܓܠܘܬܐ‬ Biblical citations. The Gospel of Mark often quotes from and alludes to the Hebrew Bible. Citations and strong verbal allusions are put within quotes. The notes provide references to the sources of the citations. Notes. In addition to providing biblical references, the notes that accompany the English translation define obscure terms and provide information about ancient weights and measures. They also supply alternative meanings for some Syriac words and expressions, explain the literal wording behind certain translations, and clarify distinctions otherwise lost in English. Two abbreviations occur regularly: lit. = literally; v. = verse. Bibliography Matthew Black. An Aramaic Approach to the Gospels and Acts. 3d ed. Oxford: Clarendon Press, 1967. Sebastian P. Brock. The Bible in the Syriac Tradition. Gorgias Handbooks 7. Piscataway, NJ: Gorgias, 2006. _____. “Versions, Ancient (Syriac). B. New Testament.” In The Anchor Bible Dictionary. Ed. D. N. Freedman. New York: Doubleday, 1992. Vol. 6, pp. 796–7. Maurice Casey. Aramaic Sources of Mark’s Gospel. Society for New Testament Studies Monograph Series 102. Cambridge: University Press, 1998. Hope Broom Downs. “The Peshitto as a Revision: Its Background in Syriac and Greek Texts of Mark.” Journal of Biblical Literature 63 (1944): 141– 59. G. H. Gwilliam. “The Place of the Peshitto Version in the Apparatus Criticus of the Greek New Testament.” Studia Biblica et Ecclesiastica.

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Essays Chiefly in Biblical and Patristic Criticism. Oxford: Clarendon, 1903. Vol. 5, pp. 187–237. R. B. ter Haar Romeny and C. E. Morrison. “Peshitta.” In Encyclopedic Dictionary of the Syriac Heritage. Eds. Sebastian P. Brock, Aaron M. Butts, George A. Kiraz, and Lucas van Rompay. Piscataway, NJ: Gorgias, 2011. Pp. 326–31. Andreas Juckel. “Research on the Old Syriac Heritage of the Peshitta Gospels.” Hugoye: Journal of Syriac Studies 12 (2009): 41–115. [www.bethmardutho.org] George M. Lamsa. The Holy Bible from Ancient Eastern Manuscripts: Containing the Old and New Testaments. Philadelphia: A. J. Holman, 1957. Jeffrey Paul Lyon. Syriac Gospel Translations: A Comparison of the Language and Translation Method Used in the Old Syriac, the Diatessaron, and the Peshitto. Corpus Scriptorum Christianorum Orientalium 548. Louvain: Peeters, 1994. Bruce M. Metzger. The Early Versions of the New Testament. Their Origin, Transmission, and Limitations. Oxford: Clarendon, 1977. Pp. 4–63. Mor Gabriel Monastery and the Bible Society. The Good News of our Lord Jesus Christ According to the Four Evangelists (Pshitto of Mardin). Istanbul, 1998. James Murdock, trans. The New Testament, or, the Book of the Holy Gospel of Our Lord and Our God, Jesus the Messiah. A Literal Translation from the Syriac Peshito Version. New York: Stanford and Swords, 1852. The New Testament in Syriac. London: British & Foreign Bible Society, 1920. P. E. Pusey and G. H. Gwilliam, eds. The Fourfold Holy Gospel. Tetraeuangelium sanctum, in the Peshitta Syriac Version. London: British & Foreign Bible Society, 1905. _____. Tetraeuangelium sanctum juxta simplicem Syrorum versionem ad fidem codicum, Massorae, editionem denuo recognitum. Oxford: Clarendon, 1901. J. Payne Smith, ed. A Compendious Syriac Dictionary. Oxford: Clarendon, 1903. Michael Sokoloff, ed. A Syriac Lexicon. A Translation from the Latin, Correction, Espansion, and Update of C. Brockelmann’s Lexicon Syriacum. Piscataway, NJ: Gorgias, 2009. Arthur Vööbus. Early Versions of the New Testament. Manuscript Studies. Papers of the Estonian Theological Society in Exile 6. Stockholm, 1954. Pp. 67–103. P. J. Williams. Early Syriac Translation Technique and the Textual Criticism of the Greek Gospels. Texts and Studies 3/2. Piscataway, NJ: Gorgias, 2004.

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Noteworthy Readings The following list presents and briefly discusses a number of interesting readings that occur in the Peshiṭta text of Mark. The list is merely a sampling, and in each case it would be possible to discuss the text and its significance in much greater detail. These are included merely to illustrate the varied interest attaching itself to the Syriac text. Where the discussions mention other manuscripts and versions witnessing to the New Testament text, conventional symbols are used. Readers unfamiliar with these symbols who wish to know more are encouraged to consult any of the fine handbooks on New Testament textual criticism that are available.1 It is worth mentioning that nearly the whole text of Mark is missing from the Curetonian manuscript of the Old Syriac text. Only the last few verses survive, so this manuscript is absent from most of the following discussion. In the following illustrations a more literal translation technique may be used to render the Syriac into English, in order to preserve fine distinctions in the text.

Sharing Readings with the Majority Text It is often possible to discern close relationships between the Peshiṭta text of Mark and specific forms of the ancient Greek text, as well as the texts of other New Testament versions. The portions of text involved are often small, yet the correspondences point to important relationships between the Peshiṭta text of Mark and other voices in the early Gospel textual tradition. One of the most characteristic patterns is defined by the many instances where the Peshiṭta agrees with the majority of Greek witnesses, that make up what is called the Byzantine text-type (i.e. the Textus Receptus of the Authorized Version of 1611—the KJV). The following examples demonstrate this quality. Repeatedly, they reveal a scribal tendency within the textual tradition of Mark to accommodate or harmonize the text with what occurs in Matthew or Luke, with which scribes were more familiar. Mark 4:24

݂ܽ ܳ ݁ ܳ ݁ ܳ ݁ ݂ܽ ݁ ܺ ‫ܡܟ‬ ܺ ‫ܬܐ ̣̱ ܰܕ‬ ܺ ‫ܚܙܘ ̣̱ ܳܡ ܳܢܐ ̣̱ ܳܫ‬ ܰ ̱̣.‫ܶܘ ܰܐܡܪ ̣̱ܠ ݂ܽܗܘܢ‬ ̱̣‫ܝܠܝܢ ̣̱ܐܢ ݁ܬܘܢ܂‬ ‫̣̱ ܰܒܗܝ ̣̱ܟܝܠ‬.‫ܡܥܝܢ ̣̱ܐܢܬܘܢ‬ ܰ ܶ ‫ܘܣܦ̣̱̣̱ܠ ݂ܽܟܘܢ܂̣̱ܴܠ‬ ܺ ‫ܝܠܝܢ̣̱݁ܕ ܳܫ‬ ܶ ̱̣‫ܶܡ ݁ܬ ݁ܬ ܺܟܝܠ̣̱ܠ ݂ܽܟܘܢ܁‬ ܰ ‫ܘܡ ݁ܬ ݁ܬ‬ .‫ܡܥܝܢ‬ 1 The signs and textual data (non-Peshiṭta) for the examples are taken from NA27 (Novum Testamentum Graece, Nestle-Aland, 27th revised ed.), with a few references to the data of Hope Broom Downs’ study.

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‘Pay heed to what you hear,’ he told them. ‘With the measure you use, it will be measured to you, and more will be given to you who hear.’

At the end of Jesus’ warning, the expansion ‘who hear’ is missing from a number of very old witnesses (e.g. B C L Δ 579 700 892 2427 lat bopt). The Peshiṭta shares this reading with a great many Greek manuscripts and some other versions (e.g. Α Θ 0107 0167 1, 13 33 q syh samss bopt). The Old Syriac manuscripts are not extant for this passage. Mark 5:1

̱̣ ‫ܳܓ ܳܕ̈ܪܝܶܐ‬

Gadarenes

As in Matthew 8:28, here in Mark 5:1 the ancient evidence shows a great deal of confusion as to the correct form of this name. Whereas many ancient witnesses to Mark identify the location as the country of the Gergesenes (e.g. 2 L Δ Θ 1 28 33 565 579 700 892 1241 1424 2542 sys bo), some as that of the Gerasenes (e.g. * B D 2427vid latt sa), and at least one as that of the Gergustenes (W), here the Peshiṭta has Gadarenes, in agreement with the majority of witnesses (e.g. A C 13 syh). Mark 6:11

ܳ ‫ܣܕܘܡ ̣̱ ܰܘܠ ܳܥ ݂ܽܡ‬ ܶ ܶ‫ܰܘ ܺܐܡܝܢ ̣̱ ܳܐ ܰܡܪ ̣̱ܐ ̣̱ܳܢ ̣̱ܠ ݂ܽܟܘܢ܆ ̣̱݁ܕܢ‬ ܳ ‫ܘܪ ܐ ̣̱ܒ ܰܝ‬ ݂ܽ ‫ܗܘܐ ̣̱ ܺܢ ܝ ܚ܁ ̣̱ ܰܠ‬ ̱̣‫ܘܡܐ ̣̱ܕ ܺܕ ܳܝܢܐ܂‬ ܳ ܺ ܰ ܰ ‫ܡܕܝܢ ݁ܬܐ̣̱ ܳܗܝ‬ ‫ܐܘ̣̱ܠ‬ Truly I tell you, on the day of judgment it will be more tolerable for Sodom and Gomorrah than for that city.

This entire statement, which is missing from a number of important early witnesses— including the Sinaitic Old Syriac manuscript (e.g. B C D L W Δ Θ 28* 565 892* 2427 2542 lat sys sa bopt)—appears to have been accommodated to the parallel Matthew 10:15. The Peshiṭta shares this reading with a great many Greek manuscripts and some other versions (e.g. Α 1, 13 (33) a f q syh bopt). The traditional prestige and popularity of the other synoptic Gospels—especially Matthew—produced many harmonizing readings in the textual tradition of Mark, by which scribes made the text of Mark read more like the other Gospels. Mark 7:8

ܳ ݂ܽ ݂ܽ ݁ ܰ ܺ ‫ܘܩܕ ̣̱ܳܢ ̣̱ ܰܕܠܐ ܳ ̣̱ܳܗܐ܆ ̣̱ ܰܘ‬ ܳ ݁ ‫ܩܬܘܢ̣̱ ݁ ܶܓܝܪ ̣̱ ݁ ݂ܽܦ‬ ̱̣.‫ܐܚ ܳ ܺܝܕ ܰܝܢ ̣̱ܐܢ ݁ܬܘܢ ̣̱ ܰܡܫܠ ܳܡ ݂ܽܢܘܬܐ̣̱ ܰܕ ̈ܒ ܰܢ ܝ ̣̱ܐ ܳܢ ܳ ̈ܫܐ‬ ‫ܫܒ‬ ܶ ܶ ܳ ܶ ‫ܘܣ ݁ ܺܓ ܳ ̈ܝܐܬܐ̣̱ܐ‬ ݂ܽ ‫ܰܡ‬ ܰ ̱̣.‫ܥܡ ̈ܘܕ ܳܬܝܐ̣̱ܕ ܳܟ ̈ܣܐ܂̣̱ ܰܘܕ ܶܩ ̈ܣܛܐ‬ .‫ܝܠܝܢ̣̱݁ ܰܕܠ ܳܗ ܶܠܝܢ̣̱݁ ܳܕ ̈ܡ ܳܝܢ‬ For you have abandoned God’s commandment and hold to human tradition—the washing of cups, and pots, and many things like these.

Introduction to the Translation

XXXI

The last part of this verse—‘the washing of cups, and pots, and many things like these’—occurs in the majority of Greek manuscripts and some versional witnesses, including the Peshiṭta. However, its absence from a range of important early Greek witnesses and the Coptic versions (e.g. P45 B L W Δ 0274 1 2427 co) suggests that it may have found its way here by way of conflating parallel wording in Mark 7:4 and 7:13. Mark 7:16

ܰ ܶ‫ܫܡܥ܂̣̱ܢ‬ ܰ ܶ‫ܰܡܢ̣̱݁ ܺܕܐܬܝ̣̱̣̱ ܶܠܗ̣̱ܐܶܕ ̣̱̈ܶܢ̣̱ܕܢ‬ .‫ܫܡܥ‬

whoever has ears to hear, let them hear

This verse is absent from several old witnesses (e.g. B L Δ* 0274 28 2427 samss bopt). It occurs in a great many others, including the Peshiṭta (e.g. Α D W Θ 1, 13 33 latt sy samss bopt), but its occurrence was likely due to an accommodation to the many other passages in the Synoptic Gospels where this expression occurs. Mark 9:44, 46

ܳ ݁ ܳ ܳ ݂ܽ ܰ ܰ ܳ ݁ ܰ ݂ܽ ‫̣̱ ݂ܽܘܢ‬.‫ܝܐ‬ ܳ ݁ ‫ܘܪܗܘܢ܂̣̱̣̱ܴܳܠ̣̱ ܳܕ‬ .‫ܥܟܐ‬ ‫ܐܝܟܐ̣̱ܕܬܘܠܥܗܘܢ܂̣̱̣̱ܴܠ̣̱ܡ‬

where their worm does not die and their fire does not go out

This verse is identical in Mark 9:44, 9:46 and 9:48; the repetition of this somber description strikes a rather ominous tone in Jesus’ teaching. A large number of witnesses agree with the Peshiṭta, having the statement in all three places (e.g. Α D Θ 13 lat syh). However, some key older witnesses omit the first two instances, including the statement only in Mark 9:48 (e.g. B C L W Δ Ψ 0274 1 28 565 892 2427 k sys co). Mark 9:49

ܳ ܶ ݁ ݂ܽ ܳ ‫݁ ݂ܽܟܠ̣̱ ݁ ܶܓܝܪ̣̱ ݁ܒ ݂ܽܢ‬ ܰ ‫ܚܬܐ̣̱ܒ ܶܡܠ ܳܚܐ̣̱ܬܶܬ‬ ܰ ‫ܘܪ ܐ̣̱ܢܶܬ‬ ‫ܡܠܚ‬ ‫ܡܠܚ܁̣̱ܘܟܠ̣̱ܕܒ‬

For everything will be salted with fire, and every sacrifice will be salted with salt.

In Mark, this cryptic declaration prefaces Jesus’ well-known statement about salt losing its flavor (Mark 9:50; par. Matthew 5:13; Luke 14:34). The importance of salting one’s sacrifices is known from Leviticus 2:13. Yet this passage occurs in different forms in the textual tradition of Mark. Some have only, ‘for everything will be salted with fire,’ omitting the mention of sacrifice (e.g. B L W Δ 0274 1, 13 28* 565 700 sys sa bopt). The latter group includes the Sinaitic Old Syriac manuscript. The ‘Western’ Greek manuscript D and the Old Latin version do the opposite, omitting the mention of fire and having only, ‘for every sacrifice will be salted with salt.’

Introduction to the Translation

XXXII

The Peshiṭta joins the majority of witnesses in combining both declarations into one (e.g. Α C Θ Ψ (2427) lat syh bopt). Mark 10:34

ܳ ܳ ‫ܰܘܠ ܰܝ‬ ‫ܘܡܐ̣̱ ܰܕܬ ܳܠ ܬܐ܂̣̱ ݂ܽܢܩܘܡ‬

and on the third day, he will rise

A number of important ancient witnesses have, ‘after three days,’ conveying a sense with which some early interpreters struggled, since Jesus’ resurrection did not happen after a full three days’ delay following his death (e.g. B C D L Δ Ψ 579 892 2427 it syhmg co). Here the Peshiṭta agrees with the vast majority of witnesses in supplying less problematic wording for Jesus’ promise (e.g. Α(*) W Θ 1, 13 aur f l vg sy). Mark 11:26

ܶ ݂ܽ ݁ ܳ ݂ܽ ܰ ݂ܽ ‫ܬܘܢ܆ ̣̱ ܳܐܦ ̣̱ܳܠ ̣̱ ܰܐ ݂ܽܒ‬ ݂ܽ ݁ ܶ‫ܫܡ ܳܝܐ܂ ̣̱ܢ‬ ܰ ‫ܘܟܘܢ ̣̱݁ܕ ܰܒ‬ ̱̣‫ܫܒܘܩ ̣̱ܠ ݂ܽܟܘܢ‬ ‫ܐܢ ̣̱݁ ܶܕ ̈ܝܢ ̣̱ܐܢ ݁ܬܘܢ ̣̱̣̱ܴܠ ̣̱ ܳܫܒ ܺܩܝܢ ̣̱ܐܢ‬ ‫ܰܣܟ ܳܘܬ ݂ܽܟܘܢ‬ But if you do not forgive, neither will your Father in heaven forgive you your offenses.

The form of this statement is very similar to that which occurs in the Peshiṭta text of Matthew 6:15. Its occurrence in a great many witnesses is probably due to scribal accommodation to the very familiar Matthew passage (e.g. Α (C D) Θ ( 1, 13 33) lat syh bopt). Its absence from a number of other notable witnesses—including the Sinaitic manuscript of the Old Syriac—strongly indicates that its occurrence here is secondary and not original (e.g. B L W Δ Ψ 565 700 892 2427 k l sys sa bopt). Mark 14:70

ܰ ݂ܽ ܶ ܺ ܳ ܺ ܰ ܳ ܳ ‫̣̱ ܳܐܦ̣̱̣̱ ݁ ܶܓܝܪ̣̱ ݁ܓ ܺܠ‬.‫ܬ‬ ܰ ̱̣‫ܝܠ ܳܝܐ̣̱ ܰܐܢ ݁ܬ܁‬ .‫ܘܡܡ̱ܠܟ̣̱̣̱݁ ܳܕ ܶܡܐ‬ ̱̣݁ ‫ܢܗܘܢ̣̱ܐܢ‬ ‫ܐܬܝ̣̱ܡ‬ ̱̣ ‫ܫܪܝܪ‬

Surely, you are one of them, for you are a Galilean too, and your speech is similar.

Those standing in the courtyard with Cephas recognize his place of origin because his accent or dialect is Galilean—at least, that is how the Peshiṭta and many other witnesses explain their deduction (e.g. Α Θ 13 (33) q syh bopt), making the text here more like that of Matthew 26:73. However, some other early and important witnesses omit the phrase, ‘and your speech is similar’ (e.g. B C D L Ψ 1 565 700 2542s lat (sys) sa bopt), including the Sinaitic Old Syriac manuscript, though it has some slight variation. Mark 15:28

ܳ ݁ ܶ ܰ ܶ ‫̣̱݁ܕ ܰܥܡ̣̱ ܰܥ ܳ ̈ܘ̣̱ܴܶܠ̣̱ܐܶܬ‬.‫ܟ ܳܒܐ̣̱ ܶܕ ܰܐܡܪ‬ .̱̣‫ܚܫܒ‬ ̱̣‫ܘܫܠܡ‬

Introduction to the Translation

XXXIII

And the scripture was fulfilled that said, ‘He was accounted among the wicked.’

This entire verse is missing from a number of early and important witnesses—including the Sinaitic manuscript of the Old Syriac (e.g. A B C D Ψ 2427 k sys sa bopt). The inclusion of the verse in the Peshiṭta and many other witnesses (L Θ 083 0250 1, 13 33 lat syh (bopt)) is undoubtedly due to the influence of the parallel passage in Luke 22:37. Scribes frequently brought the text of Mark into line with the more familiar texts of Luke and Matthew. Mark 16:9–20. Whereas the Sinaitic manuscript of the Old Syriac version omits this famous passage, agreeing with several ancient witnesses who either omit it, or somehow signal scribal ambivalence about its inclusion (e.g. B 304 k sys samss armmss ethmss), the Peshiṭta agrees with the majority of witnesses that include what is commonly known as ‘the long ending.’ By the fifth century, at least four different endings for Mark are known in the textual tradition; the Peshiṭta’s text agrees with the most commonly attested version of Mark’s ending, yet for numerous reasons most scholars judge that form of the ending not to be original. It is worth noting that the Curetonian Old Syriac manuscript, which is defective for nearly the whole of Mark, takes up again with Mark 16:17–20. If we assume that the manuscript originally held the long ending (16:9–20), which seems likely, we are struck by the complexity and importance of the Syriac evidence in relation to this thorny problem.

Sharing Readings with Other Groups of Witnesses At times the Peshiṭta has readings that agree with smaller groupings of texts, often very ancient and weighty, as in the following examples: Mark 1:21

ܶ ̱̣ .‬‫ܰܡ ܶܠܦ̣̱̣̱ܗ ܳܘܐ̣̱ܒ ܰܫ ݁ ̈ܒܐ̣̱ ܰܒܟ ݂ܽܢ ̈ܘ ܳܫܬ ݂ܽܗܘܢ‬

he began teaching on the Sabbaths in their synagogues

Many witnesses have, ‘entering into the synagogue, he began teaching (them) on the Sabbaths’ (e.g. A B D W Θ 1 (33) 700 2427 lat syh bomss). The Peshiṭta agrees with a small but significant number of witnesses that stress Jesus’ location (‘in’) rather than his entering into the synagogue/s (e.g. * (C) L Δ 13 28 565 (892 sys) samss). Mark 6:53 they came to the land of Gennesar

ܳ ‫ܐܶ ܰܬܘ̣̱ ܴܰܠ‬ .‫ܪܥܐ̣̱ܕ ܶܓܢ ܶ ܰܣܪ‬

XXXIV

Introduction to the Translation

A host of witnesses add, ‘and they moored to the shore.’ The Peshiṭta and Sinaitic Old Syriac agree with a few Greek manuscripts and the Old Latin version in omitting this detail (e.g. D W Θ 1, 13 28 565 700 2542 it). Mark 9:27

ܶ ‫ܐܝܕܗ܂̣̱ ܰܘ ܺܐܩ‬ ܶ ‫ܚܕܗ̣̱ ݁ ܺܒ‬ ܶ ݁ ‫݂ܽܗܘ̣̱ ܶܕܝܢ̣̱ܝܶ ݂ܽܫܘܥ̣̱ ܰܐ‬ ̱̣ ‫ܝܡܗ‬

But Jesus took him by the hand and raised him up.

The vast majority of witnesses add the phrase, ‘and he stood up.’ By omitting this phrase, the Peshiṭta retains the reading found in the Sinaitic Old Syriac and a very few other noteworthy witnesses (P45vid W k l). Mark 10:6

ܶ ܰ ܳ ݁ ܶ ܳ ܶ݁ ܶ݁ ܺ ܺ ݁ ܶ ܳܰ .‫ܥܒܕ̣̱̣̱ܐ ݂ܽܢܘܢ̣̱ܠܐ ܳܗܐ‬ ̱̣‫ܩܒܬܐ‬ ̱̣ ‫̣̱ܡܢ̣̱ܒܪܫܝ̣̱̣̱ܕܝܢ܂̣̱ܕܟܪܐ̣̱ܘܢ‬

but from the beginning God made them male and female

Most of the witnesses to this passage have, ‘from the beginning of creation.’ The Peshiṭta agrees with manuscripts of the Old Latin version and the ‘Western’ Greek manuscript D in omitting ‘of creation.’ The Peshiṭta’s sporadic affinities with ‘Western’ witnesses is also illustrated by the following variant: Mark 11:12

.‫݁ ܰܟܕ̣̱̣̱ ܰܢܦܩ̣̱ ܶܡܢ̣̱ ݁ ܶܒܝ̣̱̣̱ ܰܥܢ ܳܝܐ܂̣̱ ݁ܟ ܶܦܢ‬

when he went out of Bethany, he became hungry

Most of the witnesses read, ‘when they went out of Bethany,’ picturing Jesus and his disciples. But the Peshiṭta agrees with manuscripts of the Old Latin version and the ‘Western’ Greek manuscript D, making Jesus the solitary subject. Mark 14:41

ܳ ܳ ܳ ܳ .‫ܡܛܬ̣̱̣̱ ܰܚܪܬܐ܁̣̱ ܶܘܐܬܬ̣̱̣̱ ܳܫܥܬܐ‬

The end has arrived and the hour has come.

Most witnesses have Jesus making the rather odd statement, ‘It is enough. The hour has come.’ The difficulty involves an unusual, impersonal use of the Greek term (ἀπέχει), indicating that something ‘suffices’ or has been ‘paid in full.’ Some, largely ‘Western’ witnesses supply the subject τέλος or its equivalent, meaning ‘the end,’ thereby agreeing with the Peshiṭta (e.g. D W Θ 13 565 2542 it sys). Mark 14:72 and he began to weep

ܰ ‫ܘܫ ܺܪܝ̣̱ܕܢܶܒ ݁ ܶܟܐ‬

Introduction to the Translation

XXXV

The Peshiṭta’s simple description of Simon’s response to the second cockcrow—‘he began to weep’—is the same as in a small group of witnesses (e.g. D Θ 565 latt samss). Most of the manuscript evidence has a more complex description, ‘when he thought upon it, he wept’ (or, ‘he broke down and wept,’ depending on how one translates the enigmatic ἐπιβάλων in this context).

Going its Own Way One characteristic of the Peshiṭta text of Mark is that it occasionally has readings not found in other ancient witnesses to Mark’s Gospel. Some of these are undoubtedly due to the techniques of the translator/s and revisor/s; others probably go back to lost Greek sources, or are the result of phenomena within the Syriac biblical tradition itself. For instance, among the following examples are several distinctive passages that are shared only by the Peshiṭta of Mark and the Sinaitic Old Syriac manuscript. Mark 9:37

ܰ ̱̣‫݁ ݂ܽܟܠ̣̱ ܰܡܢ̣̱݁ ܰܕ ܰܢܩ ݁ ܶܒܠ̣̱ ܰܐܝܟ̣̱̣̱ ܳܗ ̣̱ܳܢ̣̱ ܰܛ ܳܝܐ̣̱ܒ ܶܫܡܝ܂̣̱ ܺܠܝ̣̱ ݂ܽܗܘ‬ .‫ܡܩ ݁ ܶܒܠ‬

Everyone who receives such a one as this child, in my name, receives me.

The Greek text and other versions have plural ‘children,’ producing ‘one of these little children’ and similar, non-specific references. By contrast, the Peshiṭta and the Sinaitic manuscript of the Old Syriac keep the focus fixed on that specific child that Jesus had lifted into his arms in the previous verse. Mark 11:15

ܳ ܳ ܰ ‫ܘܥܠ̣̱ܝܶ ݂ܽܫܘܥ̣̱ܠ ܰܗ ݁ܝܟ ̣̱ܠ̣̱ ܰܕܠܐ ܳܗܐ‬

and Jesus went into the temple of God

Other witnesses have simply, ‘and Jesus went into the temple,’ but here the Peshiṭta and the Sinaitic manuscript of the Old Syriac together qualify the expression by adding, ‘of God.’ The addition is undoubtedly an accommodation to the more familiar Matthew 21:12. Mark 14:23

ܰ ̱̣‫ܐܘܕܝ‬ ܰ ‫ܰܘ‬ ܺ ݁ ‫ܢܣܒ̣̱̣̱ ݁ ܳܟ ܳܣܐ܁̣̱ ܰܘ‬ ‫ܘܒ ܶܪܟ܂‬

he took the cup and offered thanks and pronounced a blessing

The Sinaitic manuscript of the Old Syriac has the more concise, ‘he took ܶ ܰ ‫ܒ̣̱ܟ ܳܣ‬ ܳ ‫ܢܣ‬ ܰ ), but the Greek and others the cup and pronounced a blessing’ (‫ܐ̣̱ܘܒܪܟ‬ have ‘taking the cup, he gave thanks’ (εὐχαριστήσας). The Peshiṭta combines

XXXVI

Introduction to the Translation

both readings, leaving what appears to be a trace of the revisor’s work as he sought to adjust the Old Syriac text with reference to the Greek. Alternatively, the harmonistic reading could be a vestige of the Diatessaron. Mark 14:25

ܶ݁ ܶ ܶ ݁ ܰ ܳ ܰ ܶ ݁ ܶ ܳ ݂ܽ ݁ ܳ ܰ ̱̣ ‫ܬܐ܇‬ ̱̣‫ܫܬܝܘܗܝ‬ ‫ܥܕ ܳܡܐ ̣̱ܠ ܝܘܡܐ ̣̱ܗܘ ̣̱ܕܒܗ ̣̱ܐ‬ ̱̣݁ ‫ܫܬܐ ̣̱ ܶܡ ܶܢ ̣̱ ܰܝܠ ݁ ܳܕ ܳܐ ̣̱ ܰܕ ܓ ܶܦ‬ ‫ܕܬ ܳܘܒ̣̱ ̣̱̣̱ܴܠ ̣̱ܐ‬ ̱̣ ‫ܐܬܝ̣̱ ݁ܒ ܰܡܠ ݁ ݂ܽܟܘܬܗ̣̱݁ ܰܕܠܐ ܳܗܐ‬ ̱̣ ܺ ‫ܰܚܕ ݁ܬ‬ I will not drink from the fruit of the vine again until that day when I drink it newly in the kingdom of God

The Peshiṭta and the Sinaitic manuscript of the Old Syriac share an unusual ܳ ܰ ܺ reading, the adverb ‘newly’ (‫ܐܬܝ‬ ̱̣ ‫)ܚܕܬ‬. As in English, in Syriac the adverbial phrase stands out as rather odd. The simple Greek adjective καινόν (‘new’) that occurs in this passage and in the parallel Matthew 26:29 is reflected in ܳ the Syriac adjective ‫‘( ܰܚܕܬܐ‬new’) that appears in both Syriac versions of Matthew 26:29. The adverbial expression here, ‘drink it newly’ is unique to the Syriac version of Mark. As one might expect, the highly literalizing seventh-century Harklean Syriac version reduces the adverb to the simple ܳ adjective ‫‘( ܰܚܕܬܐ‬new’). Mark 15:10

ܳ ܰ ܺ݁ ܶ ܳ ‫ܝܠ ܛܘܣ܂‬ ‫ܳܝ ܰܕܥ̣̱ܗܘܐ̣̱ܓܝܪ̣̱ܦ‬

for Pilate knew

Other witnesses to this passage do not specify the subject (‘for he knew’), but the Peshiṭta and the Sinaitic manuscript of the Old Syriac make the subject explicit by adding, ‘Pilate.’

Other Interesting Readings The occurrence of words such as abba in the Greek text of Mark (14:36) remind us that Jesus’ primary language was Aramaic. In several places, the Greek text of Mark supplies transliterations of Jesus’ statements in Aramaic, along with glosses that explain the meaning of the statements in Greek (Mark 3:17; 5:41; 7:11, 34; 14:36; 15:34). Mark 10:46 and 15:22 have similar glosses, though they are not Jesus’ own statements. Often the explanations include a translation formula introducing the gloss. When we turn to the Peshiṭta version of these passages, it is perhaps not surprising that the Peshiṭta omits the editorial glosses in several instances: Mark 5:41

ܳ ܺ ܳ ܺ ܰ ‫ܶܘ‬ ܳ ‫ܐܚܕ̣̱̣̱ ݁ ܺܒ‬ .̱̣‫̣̱ܛܝܐ܂̣̱ ݂ܽܩܘܡܝ‬.̱̣‫ܐܝܕܗ̣̱̣̱݁ ܰܕܛܝܐ܂̣̱̣̱ܶܘ ܰܐܡܪ̣̱ ܳܠ ܗ‬

He took the hand of the girl and said to her, ‘Girl, get up.’

Introduction to the Translation Mark 7:34

XXXVII

ܶ ܰ ܰ ‫ܘܚܪ̣̱ ݁ ܰܒ‬ ܳ .‫ܬܚ‬ ̱̣݁ ‫ܫܡ ܳܝܐ܂̣̱ ܶܘ ݁ܐܬ ݁ܬ ܰܢ ܚ܁̣̱ ܶܘ ܰܐܡܪ̣̱ ܶܠܗ܂̣̱ܐܬ ݁ ܰܦ‬

He gazed into heaven, and sighed, and he said to him, ‘Be opened!’

The Greek for both these passages include transliterations of the Aramaic commands: Taking the hand of the girl, he said to her, ‘Talitha, koum/i,’ which translated means, ‘Little girl, I say to you, get up.’ He said to him, ‘Ephphatha!’ which means, ‘Be opened!’

In Mark 5:41, the Peshiṭta stands apart in its omission of the editorial gloss occurring in the Greek (neither of the Old Syriac manuscripts have survived for this passage). Similarly, whereas the other witnesses to Mark 7:34 have the gloss, the Peshiṭta and the Sinaitic Old Syriac manuscript both omit it. Mark 7:11 offers another example: Mark 7:11

ܰ ‫ܐܶܢ̣̱ ܺܢ‬ ܳ ݁ ‫ܐܡܪ̣̱ ݁ ܰܓܒ ܳܪܐ̣̱ ܴܰܠ ݂ܽܒܘܗܝ̣̱ ܰܐܘ̣̱ ܴܶܠ ܶܡܗ܆̣̱ ݂ܽܩ‬ ‫ܘܪܒܢ ܝ܁‬

If a man shall tell his father or his mother, ‘My offering…’

The Greek transliterates the Aramaic expression qūrbān or qōrbān (κορβᾶν), adding the translation, ‘which means, “a gift”’ (ὅ ἐστιν δῶρον). As in the previous examples, the Peshiṭta and the Sinaitic Old Syriac manuscript omit the gloss. In these examples, it is easy to see why the explanatory glosses would be absent from the Peshiṭta. They are unnecessary for Syriac readers who would understand the Aramaic statements on their own. Advocates of Aramaic primacy point to these as evidence for an original Aramaic Gospel, insisting that the Greek translator transliterated the statements from his Aramaic source and added the glosses. There can be no doubt that the transliterations are important clues to Jesus’ Aramaic background and to the traditions underlying the Gospel text, yet critics of Aramaic primacy remain unconvinced that Mark, as such, must have been a fully Aramaic composition from which the Greek Gospel is derived. They find the opposite explanation more plausible—that the Syriac translator of Greek Mark simply omitted the glosses he found in his Greek source text, judging them to be superflous in an Aramaic translation. If a Greek translator had added such transliterations in the face of a fully Aramaic text, why so few, and why these in particular? More problematic still are those Peshiṭta passages that retain both the transliterations and the glosses. Critics of Aramaic primacy claim that these show the Peshiṭta was translated from a Greek source, but the translator

XXXVIII

Introduction to the Translation

was inconsistent in expunging the glosses from his source text. These passages are given below. Mark 3:17

݂ܽ ‫ܘܚ ܳܢܢ ̣̱ ܰܐ ݂ܽܚܘܗܝ ̣̱݁ܕ ܰܝ‬ ݂ܽ ‫ܰܘܠ ܰܝ‬ ܳ ̱̣ ‫ܥܩܘܒ܆ ̣̱ ܳܣܡ ̣̱ܠ ݂ܽܗܘܢ‬ ܰ ‫ܥܩܘܒ̣̱ ̣̱ ݁ ܰܒܪ ̣̱ ܰܙܒ ܰܕܝ܁ ̣̱ ܰܘܠ ݂ܽܝ‬ ̱̣‫ܫܡܐ܂‬ ܰ ܺ݁ ܳ ‫ܐܬܝܘܗܝ̣̱ ݁ܒ ܰܢ̈ ܝ̣̱ ܰܪ‬ ܶ ̱̣‫݁ܒ ܰܢ ̣̱̈ܝ‬ .‫ܥܡܐ‬ ‫ܪܓܫܝ܇̣̱ܕ‬ And to James the son of Zebedee and John the brother of James he assigned the name, Sons of Regesh (that is, Sons of Thunder).

The Greek presents the name in the following way: ‘Boanerges, which means, “Sons of Thunder”’ (Βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς). The term boanē must be derived from the Aramaic bnay (‘sons of;’ ‫) ̈ܒ ܰܢ ܝ‬, though the transliteration is imprecise. Presuming the translation itself is correct, we are ܶ ) comes to mean left wondering how the term rges (ργες) / regesh(y) (̱̣‫ܪܓܫܝ‬ ‘thunder.’ Given the facts of the passage in Greek and Syriac, no Hebrew or Aramaic root immediately presents itself as the obvious candidate by which to explain this meaning, though scholars have proposed various, often highly tentative solutions. The reader may refer to good critical commentaries for some discussion of the matter. But if it is assumed that the translation is correct, our understanding of the connection between it and the transliterations offered in the Greek and Syriac texts has been obscured by unanswered questions regarding the derivation and methods of transliterating the Hebrew or Aramaic word. In any case, like the Greek, the Peshiṭta definitely includes a gloss, however obscure its meaning. Advocates of Aramaic primacy suggest that the Aramaic author provided the gloss either to define the meaning of the (obscure) Hebrew name, or to clarify which of the possible Aramaic senses of the (obscure) term was meant. However, the simpler answer is that the Peshiṭta includes the gloss because it was in his Greek source text this way. It is worth noting that the Sinaitic manuscript of the Old Syriac has the name only, omitting the explanation found in the Greek and the Peshiṭta. Mark 10:46

ܶ ܳ ܳ ܰ ܰ ܺ ܰ݁ ܰ ܺ ܳ ‫ܬܝܒ̣̱̣̱ܗ ܳܘܐ̣̱ ܰܥܠ̣̱ ܰܝܕ̣̱̣̱ ݂ܽܐ‬ ‫ܘܪܚܐ܂‬ ̱̣‫ܛܝܡܝ܁̣̱ܒܪ̣̱ܛܝܡܝ̣̱ܣܡܝܐ܇‬

Timai son of Timai, a blind man, was sitting beside the road

The Greek text has, ‘the son of Timaeus, Bartimaeus’ (ὁ υἱὸς Τιμαίου Βαρτιμαῖος), explaining the meaning of the Aramaic expression. The name may have been an Aramaic name, ‘Timai,’ it may have come from the Greek word for ‘honor,’ or it might be a short form of the name Timotheus. The term bar is Aramaic for, ‘son of.’ The Peshiṭta, in agreement with the Sinaitic manuscript of the Old Syriac, does not mirror the Greek explanation, yet nor does it eliminate it fully; to do so would have

Introduction to the Translation

XXXIX

yielded simply ‘son of Timai.’ Instead, the Peshiṭta contains what appears to be a simplified form of the Greek by identifying the blind man as ‘Timai son of Timai.’ By contrast, the highly literal Harklean Syriac parallels ܺ the ܶ ܰ ܰ Greek more closely, having ‘son of Timai, bar-Timai’ (‫ܒܪܗ ̣̱ܕܛܝܡܝ ̣̱ܒܪ‬ ܺ ܰ ‫)ܛ‬. It is easier to see the Peshiṭta here as derived from the Greek rather ‫ܝܡܝ‬ than the other way around. Mark 15:22

ܳ ܰ ܰ ܳ ܰ ݁ ܶ ܳ ݁ ݂ܽ ݁ ܳ ݁ ݁ ‫ܰܘ‬ ‫ܪܩܦܬܐ‬ ‫̣̱ܕܘܟܐ̣̱ܕܡܬܦܫܩܐ܂̣̱ܩ‬.‫ܐܬܝ ݂ܽܝܘܗܝ̣̱ܠ ܳܓ ݂ܽܓܘܠ ܬܐ‬

And they brought him to Gogultha, a place that is translated/ interpreted, ‘the skull.’

The name Gogultha (Greek Golgotha; Γολγοθᾶ) is related to a root that in both Hebrew and Aramaic texts means ‘skull.’ Advocates of Aramaic primacy understand the gloss to have been included in the Peshiṭta because of the need to explain the Hebrew term for Aramaic readers, but that seems unlikely since the word is used in this sense in non-Christian Aramaic sources. Mark 15:34

ܺ ܺ ܳ ܶ ܳ݁ ܰ ܳ ݂ܽ ܶ‫ܩܥܐ ̣̱ܝ‬ ̱̣̱̣‫ ̣̱݁ ܺܕ ܐܬܝܝܗ‬.̱̣‫ܩܬܢ ܝ‬ ‫ܳ ̣̱ܐܝܠ܁ ̣̱ܐܝܠ܁ ̣̱ܠ ܳܡ ܳܢܐ ̣̱ܫܒ‬.‫ܘܥ ̣̱ܳ ݁ܒ ܳܩ ̣̱ܠ ̣̱ ܳܪ ܳܡܐ܂ ̣̱ ܶܘ ܰܐܡܪ‬ ‫ܫ‬ ܳ ܰ ܰ ݁ ‫ܫܒ‬ ܰ ̱̣‫ܠܐܗܝ܂̣̱ܠ ܳܡ ܳܢܐ‬ ̱̣‫ܩܬܢ ܝ‬ ̱̣‫ܠܐܗܝ܁‬ Jesus cried out in a loud voice, ‘Ēl, Ēl, why have you forsaken me?’ which means, ‘My God, my God, why have you forsaken me?’

In Jesus’ quotation of Psalm 22:1, the Peshiṭta provides a transliteration and translation that strike the reader as rather odd, since they are identical in every respect, except ܺfor the term of address itself: in the transliteration, the Peshiṭta has ’ēl (‫)ܐܝܠ‬, and in the translation, the normal Syriac ’alāh(y) ܳܰ (̱̣‫)ܠܐܗܝ‬, i.e. ‘my God.’ The term ’ēl corresponds to the Hebrew form of a general semitic root for ‘god.’ Advocates of Aramaic primacy speculate that the Peshiṭta explanation was originally necessary because Jesus spoke a Galilean dialect of Aramaic, which the Judaeans did not fully understand. Though it must be acknowledged that the text signals some confusion on the part of the listeners regarding what Jesus said (‘He is calling Elijah’; Mark 15:35), and that the Galilean accent or dialect was distinct (Mark 14:70), the similarities between ‘God’ and ‘Elijah’ in either Hebrew or Aramaic are so strong that it is not difficult to imagine the possibility of confusion in such a context, irrespective of differences in dialect. Again, the simplest explanation for the Peshiṭta’s inclusion of the gloss is that its Greek source text had it—though the many slight variations in the Greek manuscript tradition reveal multiple ways of transliterating the Aramaic words.

XL

Introduction to the Translation

A final example ܳ ܳ ܰ is in Mark 14:36. Jesus’ statement, ‘Abba, my Father’ (abba, ab(y); ̱̣‫) ܐܒܐ̣̱ܐܒܝ‬, as it is retained in the Peshiṭta, would appear to be very redundant, unless we understand it to be the Peshiṭta translator’s retention of the gloss as it was present already in the Greek source text. That the Peshiṭta would omit glosses on or explanations of Aramaic expressions is unsurprising. What is difficult to explain is the fact that it does so in only three of the eight instances (5:41; 7:11, 34). The retention of glosses in the remaining instances argues against Aramaic primacy. Although not every problem that surfaces in trying to understand the Peshiṭta’s rendering in these passages is easily resolved, the simpler explanation is certainly that the Peshiṭta bears the glosses because its translator met them in the Greek source text from which it was translated. Neglecting to do so in three of the passages betrays inconsistency on the part of the translator which is not easy to explain—but so does the reverse. The explanations offered by advocates of Aramaic primacy for the Peshiṭta’s inconsistent inclusion of so many glosses are not especially convincing. The purpose of this discussion has not been to offer a full translation analysis of these passages, nor to present final conclusions regarding the place of these passages in the continuing discussions about the Aramaic background to Mark or the question of Aramaic primacy. The purpose has been to highlight just a few points of interest that attach themselves to the Peshiṭta text of Mark as a unique monument of sacred literature, worthy of attentive reading and thorough study.

Ch.



At last Jesus1 appeared to the eleven while they were sitting to eat. He rebuked their lack of faith and hardness of heart, since they had not believed those who had seen him after he had risen.



“Go to all the world,” he said to them. “And preach my good news throughout creation.



Those who believe and are baptized will be saved, but those who do not believe will be condemned.



These signs will accompany those who believe: in my name they will cast out devils, and they will speak in new languages;



they will pick up snakes, and if they drink deadly poison it will not harm them; they will lay their hands on the sick and they will get well.”



After speaking with them, our lord Jesus ascended to heaven and sat on the right hand of God.



Then the disciples2 went out and preached everywhere. And our lord helped them, confirming their words by the signs they were doing. CONCLUSION OF THE HOLY GOSPEL PROCLAMATION OF MARK, WHO SPOKE IN LATIN IN ROME

1

‘Jesus’: lit. ‘he’.

2

‘the disciples’: lit. ‘they’.



‫‪ 14‬ܝܕ‬ ‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬ ‫‪ 17‬ܝܙ‬ ‫‪ 18‬ܝ ܚ‬ ‫‪ 19‬ܝܛ‬ ‫‪ 1‬ܟ‬

‫ܘܚ ܶܣܕ ܠ ݂ܰܚܣ ܽ‬ ‫ܐ ܳ‬ ‫ܝܪܘܬ ݂ܰܗ ܳ‬ ‫ܚܕ ݂ܰ‬ ‫ܥܣܪ ݂ܰܟܕ ܣܡܝܟܝ ܆ ݂ܰ‬ ‫ܚܪ ݂݂ܰܳ ܶܕܝ ܐܶܬܚܙܝ ݂ܰܠ ݂ܰ‬ ‫ܝܡ ܽܳܘܬ ܽܗܘܢ‬ ‫̱‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܠ ܩܫܝܘܬ ܠ ܒܗܘܢ ܕܠ ܗܢܘܢ ܕܚܙܐܘ ̱ܗܝ ܕܩ ܠ ܗܝܡܳ ̱ܘ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܣܒܪܬܝ ܒ ܽ ܳ‬ ‫݂ܟ ܗ ܒܪ݂ܳܐ‪.‬‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܶ .‬ܠ ̱ܘ ܠ ܳܥܠ ܳܡܐ ܽܟܗ܆ ݂ܰܘܐܟ ܶܪ ܘ ݂ܰ ̱‬ ‫ܝܡ ܳ‬ ‫ܡܗ ܶ‬ ‫ܡܗ ܶ‬ ‫ܐܝܳܐ ܕ ܳܠ ݂ܰ‬ ‫݂ܰܐ ܳܝܳܐ ݂ܰܕ ݂ܰ‬ ‫ܘܥ ܶܡܕ ܳܚ ܝܶܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܝܡ ܶܡܬ ݂ܰܚ ݂ܰܝܒ‪.‬‬ ‫ܳ‬ ‫ܳܐܬ ܳ ̈ܘ ܳܬܐ ܶܕܝ ݂ܰܠ ܶ‬ ‫ܝܠܝ ݂ܰܕ ݂ܰ‬ ‫ܡ̱ ̈ܫ ܶ‬ ‫ܐܕ ܐ ݂ܰܢܦ ܽܩܝܘܢ ݂ܰܘ ̈ܒ ܶܠ ܳܫܳܶܝܐ‬ ‫ܡܗܝܡܳ ܝ ܳܗ ܶܠܝ ܢܶܩܦ ‪ .‬ܒ ܶܫ ̱‬ ‫ܶ‬ ‫ܽ‬ ‫݂ܰ ̈ܚ ̱ܕܬܐ ݂ܰܢܡܠܠܘܢ‪.‬‬ ‫݂ܰ ܳ ܶ ܽ‬ ‫݂ܰܘ ̈ܚܝ ݂ܰܝܘ ܳܘ ܳܬܐ ܢܶ ܽ‬ ‫ܝܗܪ ܐܶ ܽܢܝܝܘܢ‪ .‬ܘ ̈ܐܝ ݂ܰܕܝܝ ܽ‬ ‫ܝܬܘܢ ܳܠ ݂ܰܢܝ ݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܫܩܠܝܝܘܢ‪ܶ .‬ܘܐܢ ݂ܰܣ ܳܡܝܝܐ ܕܡܝܝܘܬܐ ܢܫܝ‬ ‫ܢܣ ܽ‬ ‫ܝܡܘܢ ݂ܰܥܠ ܟ̈ܪ ܶ‬ ‫ܝܗܐ ܘܢܶܬ ݂ܰܚܠ ܽܡܘܢ܀‬ ‫ܶ‬ ‫ܶ ܳ ݂ܰ ܶ ܳ ݂ܰ‬ ‫ܫܡ ܳܝܝܐ ܶ‬ ‫ܬܪ ܕ ݂ܰܡ ܶ ݂ܰܥ ܽ‬ ‫ܡܝܗܘܢ ݂ܰܠ ݂ܰ‬ ‫ܣܠܝܩ܆ ܘ݂ܳܒ ܶܡܝ‬ ‫ܝܶ ܽܫܘܥ ܕܝ ܡܪܢ ܡ ܒ‬ ‫ܳ‬ ‫݂ܰܝܡ ܳܝܳܐ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ݂ܰ‬ ‫ܡܥ ݂ܰܝܕܪ ܗ ܳܘܐ ܠ ܽ‬ ‫ܘܡ ݂ܰܝܪܢ ݂ܰ‬ ‫ܢܦܩ ̱ܘ ݂ܰܘܐܟ ܶܪ ܘ ܒ ܽܟܠ ܽܕ ܳ‬ ‫ܝܗܘܢ ݂ܰ‬ ‫ܘܟܐ‪ܳ .‬‬ ‫ܘܡ ݂ܰܫܝܪ‬ ‫̱‬ ‫ܳ ܳ‬ ‫ܶܡ ݂ܰܠ ̈ܝ ܽܗܘܢ ܳܒܐܬ ̈ܘܬܐ ܕ ܳܥܒܕܝ ̱ܗ ݂ܰܘܘ‪.‬܀‪.‬܀‪.‬‬ ‫ܫܠܡ ܐܘܢܓܠܝܘܢ ܩܕܝܫܐ ܟܪܘܙܘܬܐ ܕܡܪܩܘܣ‬ ‫ܕܡܠܠ ܪܗܘܡܐܝܬ ܒܪܗܘܡܐ܀‬

‫‪18‬‬

Ch. 

Chapter  

When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought sweet spices so that they might go and anoint him.



In the morning on the first day of the week, after sunrise, they came to the tomb.



And they said among themselves, “Who will roll the stone away from the tomb entrance for us?”



Then they looked and saw that the stone had been rolled away, for it was very large.



They went into the tomb and saw a young man sitting on the right side, wearing a white robe, and they were astonished.



But he said to them, “Do not be afraid. You are seeking Jesus the Nazarene, who was crucified. He has risen; he is not here. Look—the place where he was laid.



But go tell his disciples and Cephas, ‘Look—he goes before you to Galilee. You will see him there, just as he told you.’”



When they heard this, they fled and left the tomb, for astonishment and trembling had overcome1 them. And they said nothing to anyone, because they were afraid.



Jesus2 rose on the morning of the first day of the week and appeared first to Mary Magdalene, out of whom he had cast seven devils.



She went and reported the good news to those who had been with him, who were mourning and weeping.



When they heard the women say that he was alive and had appeared to them, they did not believe it.



After these things, he appeared in a different form to two of them as they were walking and going to a village.



They went and told the rest, but they did not believe them either.

1

‘overcome’: lit. ‘seized’.

2

‘Jesus’: lit. ‘He’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܘ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬

‫ܳ‬ ‫ܳ ܳ‬ ‫ܥܩܝܘܒ ܳ ܽ‬ ‫ܘܡ ݂ܰܪܝ ܕ ݂ܰܝ ܽ‬ ‫݂ܰ‬ ‫ܬܝܐ ݂ܰ‬ ‫ܝ̱‬ ‫ܘܟܕ ܥܶܒ ݂ܰܪܬ ݂ܰܫܒܬܐ܆ ݂ܰܡ ݂ܰܪܝ ݂ܰܡܓܕܠ‬ ‫ܘܫܠܝܘ ܆ ݂ܰܒ ̈ܳ ̱‬ ‫ܶܗ ܽ̈ܪ ܶ‬ ‫ܘܡܐ ܕܢܐܬ ܳܝ ܢܶ ̈‬ ‫ܡܫ ܳܚ ܳܳ ܝ ̱ܗܝ܀܀‬ ‫ܩܒ ܳ‬ ‫ܒ ݂ܰܫܦ ܳܪܐ ܶܕܝ ܒ ݂ܰܚܕ ܒ ݂ܰܫ ܳܒܐ܆ ܐܶ ݂ܰܬ ̈ܝ ܠ ܶܒܬܝ ܽ‬ ‫ܘܪ ܐ ݂ܰܟܕ ܕ ݂ܰܢ ܚ ܶܫ ܳ‬ ‫ܡܫܐ‪.‬‬ ‫ܫܗܝ ܆ ݂ܰܡܝ ܶܕܝܝ ݂ܰܥ ܶܓܝܠ ݂ܰܠܝ ܟ ܳ‬ ‫ܳܘ ܳ‬ ‫ܐܦܝܐ ܶܡܝ ݂ܰܬ ܳ‬ ‫ܐܡ̈ܪܢ ̱ܗ ݂ܰܘ ̈ܝ ܒ ݂ܰܳܦ ܶ‬ ‫ܪܥܝܐ ܕ ܶܒܝܬܝ‬ ‫ܩܒ ܳ‬ ‫ܽ‬ ‫ܘܪ ܐ‪.‬‬ ‫ܳ‬ ‫ܡܥܓ ܳܶܠ ܳܗܝ ܟ ܳ‬ ‫ܚܙܝ ݂ܰܕ ݂ܰ‬ ‫ܘܚ̈ܪܝ ݂ܰ ̈‬ ‫ܳ‬ ‫ܐܦܐ‪݂ܰ .‬ܪ ܳܒܐ ̱ܗ ܳܘܬ ܶܓܝܪ ܛܒ܀‬ ‫ܶ‬ ‫ܩܒܝ ܳ‬ ‫ܝܘܪ ܐ܆ ݂ܰܘ ̈ܚܝ ݂ܰܝܙܝ ݂ܰ‬ ‫ܝ̱ ܠ ܶܒܝܝܬܝ ܽ‬ ‫݂ܰ‬ ‫ܥܠ ܳ‬ ‫ܝܡܝܝܐ ܕ ݂ܳܳܒ ܶܡܝ ݂ܰܝܡ ܳܝܳܝܝܐ܇ ݂ܰܘܥܛܝܝܝܦ‬ ‫ܘܥ ܶܠ ̈ܝܳ ܝ‬ ‫̱‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܐܣܛܶܠ ܶܚ ܳܘܪܬܐ ݂ܰܘܬ ݂ܰܡ ̈ܗ ̱ܝ‪.‬‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽܗܘ ܶܕܝ ܐ ݂ܰܡܪ ܠ ܶܗܝ ‪ .‬ܠ ܬܕ ̈ܚ ܳܠ ‪ .‬ܠ ܝܶ ܽܫܘܥ ܳܢ ܳܨܪ ܳܝܐ ܳܒ ̈ܥ ܳܝ ܐܢ̱ܬܝܝ ݂ܰܗܘ ܶܕ ܐ ܕ ܶܩܝܦ‪.‬‬ ‫ܳ ܶ ܳ ܳ ܳ ܳ ܽ ܳ‬ ‫ܘܟܐ ݂ܰܐ ܳ‬ ‫ܝܟܐ ܕܣܝ ̱ܗ ܳܘܐ‪.‬‬ ‫ܩ ܠܗ‪ .‬ܠ ̱ܗܘܐ ܬ ܢ ‪ .‬ܗܐ ܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶܳ‬ ‫݂ܰ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ݂ܰܘܠ ܟ ܳ‬ ‫ܐܦܐ܆ ܕ ܳܗܐ ܳܩ ܶܕ ܠ ܽܟܝܘܢ ݂ܰܠܓܠܝ ܝܶܠ‪.‬‬ ‫ܐܠ ܶ ܶܠܝ ܐ ݂ܰܡ ܶܪܝ ܠ‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܚܙ ܳܘܢ ܝܗܝ ݂ܰܐ ݂ܰ‬ ‫ܝܟ ܳܳܐ ܶܕ ݂ܰܐܡܪ ܠ ܽܟܘܢ܀‬ ‫ܬ ܳܡ ܬ ܽ ̱‬ ‫ܢܦ ̈ܩܝ̱ ܶܡܝ ݂ܰܩܒ ܳܝܪܐ‪݂ܰ .‬ܐܚ ܝܝܕ ܗ ܳܘܐ ܠ ܶܗܝܝ ܶܓܝܝܪ ܬ ܶ ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܟܕ ݂ܰ ̈‬ ‫݂ܰ‬ ‫ܗܪ ܐ‬ ‫ܩ̱ ݂ܰܘ ܶ ̱‬ ‫ܫܡܥ ̱̱܆ ܥ̈ܪ ̱‬ ‫̱‬ ‫݂ܰ ܳ‬ ‫݂ܳܐ‪݂ܰ .‬ܘܠ ܳܢܫ ܶܡ ܶܕ ܳܠ ܐ ݂ܰܡ ܶ̈ܪܝ ݂ܰܕܚ ܳ‬ ‫ܝܠ ̱ܗ ݂ܰܘ ̈ܝ ܶܓܝܪ܀܀‬ ‫ܘܪܬ‬ ‫̱‬ ‫ܳ‬ ‫ܒ ݂ܰܫܦ ܳܪܐ ܶܕܝ ܒ ݂ܰܚܕ ܒ ݂ܰܫ ܳܒܐ܆ ܳܩ ܶܘܐܬܚܙܝ ܽܠ ݂ܰ‬ ‫ܘܩܕ ܠ ݂ܰܡ ݂ܰܪܝܝ ݂ܰܡܓܕ ܳܠܝܬܝܐ‪ܳ .‬ܗܝ‬ ‫݂ܰ‬ ‫ܕ ݂ܰܫܒ ܳܥܐ ܫܐܕ ̈ܝ ܐ ܶܦܩ ̱ܗ ܳܘܐ ܶܡ ܳܳܗ‪.‬‬ ‫ܘܗܝ ܐܶ ݂ܰ ̱ܠܬ ݂ܰܣܒ ݂ܰܪܬ ܠ ܳܗ ܽܢܘܢ ܕ ݂ܰܥ ܶܡܗ ̱ܗ ݂ܰܘܘ܇ ݂ܰܕ ܐܒܝܠܝ ݂ܰ‬ ‫ܗܘܘ ܳ‬ ‫ܘܒ ܶܟܝ ‪.‬‬ ‫ܶ ܳ ݂ܰ ܶ ܶ‬ ‫ܫܡܥܘ ܳܕ ܳ‬ ‫ܶ‬ ‫ܝܡܳ ̱ܘ ܐܢܶ ̈ܝ ܀‬ ‫ܐܡ̈ܪܢ ܕ ݂ܰܚ ̱ ܶܘܐܬܚܙܝ ܠ ܗܝ ܆ ܠ ܗ‬ ‫ܘܗ ܽܢܘܢ ݂ܰܟܕ ݂ܰ ̱‬ ‫݂ܰ ܽ ܳ‬ ‫ܳ ݂ܰ‬ ‫ܬܪ ܳܗ ܶܠܝ ܐܶܬܚܝܙܝ ݂ܰܠܬ ܶ̈ܪܝܝ ܶܡ ܽ‬ ‫ܝܘܬܐ ܐ̱ܚܝܪ ܳܬܐ܆ ݂ܰܟܝܕ ݂ܰ‬ ‫ܡܗܠ ܟܝܝ‬ ‫ܳܝܗܘܢ ܒܕܡ‬ ‫ܒ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳܘܐ ̱ܠܝ ܠܩܪ݂ܳܐ‪.‬‬ ‫ܘܗ ܽܢܘܢ ܐܶ ݂ܰ ܠ ̱ܘ ܐܶ ݂ܰܡܪܘ ܠ ݂ܰܫ ܳ‬ ‫ܪܟܐ‪ܳ .‬ܐܦ ܳܠ ܠ ܳܗ ܽܢܘܢ ݂ܰܗ ܶ‬ ‫ܶ‬ ‫ܝܡܳ ̱ܘ܀‬ ‫̱‬

‫‪16‬‬

Ch.



The curtain1 of the temple was torn in two, from top to bottom.



When the centurion standing near him saw that he cried out in this way and died, he said, “Truly this man was the Son of God.”



There were also women watching from a distance—Mary Magdalene, Mary the mother of James the younger2 and of Joses, and Salome.



These women had joined Jesus3 when he was in Galilee and ministered to him. Many other women who had come up to Jerusalem with him were also there.



When it was evening on the Day of Preparation4 (that is, before the Sabbath),



Joseph of Arimathea5 came, a distinguished member of the council, who was himself also waiting for the kingdom of God. He went in boldly before Pilate and asked for Jesus’ body.



Pilate was surprised that Jesus6 had already died, and he summoned the centurion and asked him whether he had died so quickly.7



Once he had learned that it was so,8 he gave Jesus’9 body to Joseph.



Joseph bought linen, took him down, and wrapped him in it. He put him in a tomb that was hewn in the rock, and rolled a stone against the tomb entrance.



Now Mary Magdalene and Mary the mother of Joses saw where he was laid.

1

‘curtain’ or ‘veil’ (the term can have either meaning).

2

‘the younger’: lit. ‘the small/less’.

3

‘Jesus’: lit. ‘him’.

‘evening on the Day of Preparation’: lit. ‘evening of Preparation’ (i.e. Friday evening). 4

5

‘Arimathea’: lit. ‘Ramtha’.

6

‘Jesus’: lit. ‘he’.

7

‘so quickly’: lit. ‘before the (usual) time’.

8

‘learned that it was so’: lit. ‘learned (it)’.

9

‘Jesus’’: lit. ‘his’.



‫‪38‬‬ ‫‪39‬‬

‫‪41‬‬

‫‪41‬‬

‫‪4‬‬ ‫‪43‬‬

‫‪44‬‬

‫‪45‬‬ ‫‪46‬‬

‫‪47‬‬

‫݂ܰ‬ ‫ܠܚ ݂ܰܘ ݂ܰܐܦ ̱̈ ݂ܰܬ ܳ‬ ‫ܪܥܐ ܕ ݂ܰܗܝܟ ܳܶܠ ܐܶܨ ܛ̈ܪܝ ݂ܰܠܬ ܶ̈ܪܝ ‪ܶ .‬ܡ ܠ ܥܶܠ ݂ܰ‬ ‫ܥܕ ܳܡܐ ܠ ܬܚܬ܀‬ ‫ܶ‬ ‫ܚܙ ܐ ܶܕܝ ܶܩ ܽ‬ ‫ܩܥܝܐ ݂ܰܘ ܶ‬ ‫ܳܛܪ ܳܘܢ ݂ܰܗܘ ܕ ܳܩܐ ܶ ܗ ܳܘܐ ܠ ܳܘܬܶܗ‪ :‬ܕ ܳܗ ݂ܰܟ ܳܳܝܐ ܳ‬ ‫ܠܛ ݂ܰܟܕ ܳ‬ ‫ܫܠܝ ܐ ݂ܰܡܝܪ܆‬ ‫̱‬ ‫ܳ‬ ‫݂ܰܫܪ ܳܝܪܐ݂ܳ ܳܗ ܳܢ ݂ܰܓܒ ܳܪܐ ܒ ܶܪܗ ܳ‬ ‫ܗܘܐ ݂ܰܕܠܐ ܳܗܐ܀‬ ‫ܳ ܳ‬ ‫ܐ݂ܳ ܗ ݂ܰܘ ̈ܝ ܶܕܝ ܳܐܦ ܢܶ ̈ܶܫܐ ܶܡ ܽܪ ܳ‬ ‫ܬܝܐ܆ ݂ܰ‬ ‫ܘܡ ݂ܰܪܝܝ‬ ‫ܘܚܩܐ ܕ ܳܚ ̈ܙ ܳܝ ̱ܗ ݂ܰܘ ̈ܝ‪݂ܰ .‬ܡ ݂ܰܪܝ ݂ܰܡܓܕܠ‬ ‫ܶ ̱‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܐ ܶܡܗ ܕܝܥܩܘܒ ܥܘܪ ܐ ܘܕܝܘܣܐ‪ .‬ܘܫܠܘ ‪.‬‬ ‫݂ܰ ܳ ܳ ܳ‬ ‫ܡܐ ܳܗܢܶ ̈ܝܝ ܕ ݂ܰܟܝܝܕ ܽ ̱ܗܘ ݂ܰܒܓܠܝ ܝ ܳܝܶܠ ݂ܰܢܩ ̈ܝ ܳܦܝ ̱ܗ ݂ܰܘ ̈ܝ ܶܠܝܝܗ ݂ܰܘ ݂ܰ‬ ‫ܝܬܝܐ‬ ‫ܡܫ ̈ܡ ܳܫܝ ܶܠܝܝܗ‪ .‬ܘܐ̱ܚ̈ܪܢ ܝ‬ ‫݂ܰ ܳ ̈ ܳ‬ ‫ܣܠ ̈ܩ ̱̱ ܗ ݂ܰܘ ̈ܝ ݂ܰܥ ܶܡܗ ܽܠܘܪ ܶ‬ ‫ܐܬܐ ݂ܰܕ ܶ‬ ‫ܫܠ ܀‬ ‫ܣܓܝ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ ܳ ݂ܰ ܳ ݂ܰ ܽ ܳ‬ ‫ܐ݂ܳܝܗ ܳ‬ ‫ܩܕ ݂ܰܫܒܬܐ܆‬ ‫ܥܪܘܒܬܐ ܕ‬ ‫ܡܒ ܘܟܕ ܗܘܐ ܪܡܫܐ ܕ‬ ‫݂ܰ‬ ‫݂ܰ ܶ ܳ ܳ‬ ‫ܩܪܐ ܽܒ ܶ‬ ‫ܡܝ ܳ‬ ‫ܡܓ ܐܶ ܳܬܐ ݂ܰܝ ܶ‬ ‫ܘܠܘܛܝܐ܇ ܐ ܳܝܳܝܐ ܳܕ ܐܦ ܽܗܘ ݂ܰ‬ ‫ܡܬܐ ݂ܰ‬ ‫ܡܣ ܶܟܝܐ ̱ܗ ܳܘܐ‬ ‫ܘܣܦ ܗܘ ܕܡ ܪ‬ ‫݂ܰ ܽ ܳ‬ ‫ܘܥܠ ܠ ܳܘܬ ܦ ݂ܰ‬ ‫ܝܠ ܳܛܝܘ ܆ ݂ܰܘ ܶܫܝܐܠ ݂ܰܦܓ ܶ‬ ‫ܐܡܪܚ ݂ܰ‬ ‫ܘܬܐ ݂ܰܕܠܐ ܳ ܳܗܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܝܪܗ‬ ‫ܠ ܡܠ ܟ‬ ‫ܕܝܶ ܽܫܘܥ‪.‬‬ ‫ܩܪܐ ܠ ܶܩ ܽ‬ ‫ܘܫ ܶ‬ ‫ܡܕ ܦ ݂ܰ‬ ‫ܝܠ ܳܛܘ ܶܕܝ ܬ ݂ܰܡܗ ܶܕ ܐܢ ܶܡ ݂ܰܟ ܽܕܘ ܡܬܝ‪݂ܰ .‬ܘ ܳ‬ ‫ܳܛܪ ܳܘܢ ݂ܰ‬ ‫ܐܠܗ܆ ܶܕ ܐܢ‬ ‫ܶܡ ܳ‬ ‫ܩܕ ܥܶ ܳܕ ܳܢ ܡܬܝ‪.‬‬ ‫ܡܗ ݂ܰ‬ ‫ܘܟܕ ܝ ܶܠܦ܆ ݂ܰܝ ̱ܗܒ ݂ܰܦܓ ܶܪܗ ܠ ݂ܰܝ ܶ‬ ‫ܘܣܦ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܟ ܶ‬ ‫ܐܚܝܬܗ ݂ܰ‬ ‫ܡܘ ݂ܰܘ ݂ܰܒ ݂ܰܝ ܶ‬ ‫ܪܟܝܗ ܶܒܝܗ‪ܳ .‬‬ ‫ܘܣ ܶܡܝܗ ܒ ݂ܰܩܒ ܳܝܪܐ ݂ܰܕܢܩܝܝܪ ̱ܗ ܳܘܐ‬ ‫ܝܘܣܦ ܶܟ ܳܢ܆ ݂ܰܘ‬ ‫݂ܰ‬ ‫ܘܥܐ‪݂ܰ .‬‬ ‫ܒ ܽܫ ܳ‬ ‫ܘܥ ܶܓܠ ܟܐ ܳܦܐ ݂ܰܥܠ ܬܪܥܶܗ ܕ ݂ܰܩܒ ܳܪܐ܀‬ ‫ܳ ܳ‬ ‫ܚܙ ̈ܝ ݂ܰܐ ܳ‬ ‫ܬܝܐ ݂ܰ‬ ‫ܘܡ ݂ܰܪܝ ܳܗܝ ܕ ܽܝܘܣܐ܆ ݂ܰ‬ ‫ܝܟܐ ܶܕ ܐܬܬܣܝ ܀‬ ‫ܡܙ ݂ܰܡ ݂ܰܪܝ ܶܕܝ ݂ܰܡܓܕܠ‬

‫‪14‬‬

Ch.



The reason for his death was inscribed in writing:1 “This is the king of the Jews.”



They crucified two thieves with him, one on his right and one on his left.



And the scripture was fulfilled, that said, “He was accounted among the wicked.”2



Those who were passing by also hurled insults at him, shaking their heads and saying, “Oh, you who would destroy the temple and build it in three days!



Deliver yourself and come down from the cross.”



The chief priests were also mocking him among themselves in the same way, along with the scribes. They were saying, “He saved others; he cannot save himself.



Let the Messiah, the king of Israel, come down now from the cross so that we may see it and believe in him.” Those crucified with him were also maligning him.



When it was the sixth hour, there was darkness over the whole land, until the ninth hour.



At the ninth hour, Jesus cried out in a loud voice, “Eil, Eil,3 why have you forsaken me?”4 which means, “My God, my God, why have you forsaken me?”



Some of those who were standing there and heard it said, “He is calling Elijah.”



Someone ran and filled a sponge with vinegar, tying it to a rod to give him a drink. But the others5 said, “Leave him alone. Let us see if Elijah comes to take him down.”



Jesus himself cried out in a loud voice, and died.6 ‘inscribed in writing’ or ‘written in a document’ (the expression can have either meaning). 1

2

Isaiah 53:12.

‘Eil, Eil’: in Syr. Ēl, ēl, from the Hebrew form of the general Semitic root for ‘god’. 3

4

Psalm 22:1.

5

‘the others’: lit. ‘they’.

6

‘died’: lit. ‘came to an end’ (also in v. 39).



‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪31‬‬ ‫‪31‬‬

‫‪3‬‬

‫‪33‬‬ ‫‪34‬‬

‫‪35‬‬ ‫‪36‬‬

‫‪37‬‬

‫݂ܰ ܳ ܳ ܶ ܳ ݂ܰ ܶ ݂ܰ ܳ‬ ‫ܟ ܳܒܐ‪ܳ .‬ܗ ݂ܰܢ ܗܘ ݂ܰܡܠ ܳܟܐ ܕ ܽ‬ ‫ܝܗ ̈ܘ ܳܕܝܶܐ܀‬ ‫ܟܘ ܘܟܝܒܐ ̱ܗܘܬ ܥܠ ܬܐ ܕܡܘܬܗ ܒ‬ ‫̱‬ ‫ܟܙ ݂ܰܘ ݂ܰܩܦ ̱ܘ ݂ܰܥ ܶܡܗ ܬ ܶ̈ܪܝ ܶܠ ̈ܣ ܳܛܝܶܐ‪݂ܰ .‬ܚܕ ܶܡ ݂ܰܝܡܝܳܶܗ ݂ܰ‬ ‫ܘܚܕ ܶܡ ܶܣ ܳܡ ܶܠܗ‪.‬‬ ‫ܳ‬ ‫ܟܚ ݂ܰܘ ܶ‬ ‫ܟ ܳܒܐ ܶܕ ݂ܰܐܡܪ‪ .‬ܕ ݂ܰܥ ݂ܰܥ ܳ ̈ܘ ܶܠ ܐܶܬ ܶ‬ ‫ܚܫܒ܀‬ ‫ܫܠ‬ ‫ܟܛ ܳܘܐܦ ݂ܰܐ ܶ‬ ‫ܡܓܕܦܝ ܗ ݂ܰܘܘ ݂ܰ‬ ‫ܥܠܘܗܝ‪݂ܰ .‬ܘܡܳ ܝܕܝ ̈ܪܝ ݂ܰܫ ܽ‬ ‫ܝܠܝ ܶܕܝ ܕ ܳܥܒܪܝ ̱ܗ ݂ܰܘܘ ݂ܰ‬ ‫ܝܝܗܘܢ‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫ܳܘܐܡܪܝ ‪ܽ .‬ܐܘܢ ܳܫ ܶܪ ܐ ݂ܰܗܝܟ ܳܶܠ ܳ‬ ‫ܘܒܳܶܐ ܶܠܗ ݂ܰܠܬ ܳܠ ܬܐ ݂ܰܝܘܡ ̈ܝ ܆‬ ‫ܘܚܘܬ ܶܡ ܩ ܳ‬ ‫ܠ ݂ܰܦ ܳܨ ܐ ݂ܰܢܦ ܳܫܟ ܽ‬ ‫ܝܦܐ܀‬ ‫ܘܣܦ ܶ‬ ‫ܝ̈ܪ ܐ ܳܘܐܡܪܝܝ ‪ .‬ܐ ܳ‬ ‫ܠ ܳ‬ ‫ܘܗ ݂ܰܟ ܳܳܐ ܳܐܦ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ܳܓܚܟܝ ̱ܗ ݂ܰܘܘ ݂ܰܚܕ ݂ܰܥ ݂ܰܚܝܕ ܳ‬ ‫ܚܝ̈ܪ ܶܢ‬ ‫̱‬ ‫݂ܰܐܚ ̱‪݂ܰ :‬ܢܦ ܶܫܗ܆ ܳܠ ܶܡ ݂ܰ‬ ‫ܫܟܚ ܠ ݂ܰܡ ܳܚ ܽܝܘ܆‬ ‫ܐܝܣܪܐܝܶܠ܆ ܢܶ ܽܚܘܬ ܳܗ ܳܫܐ ܶܡ ܩ ܳ‬ ‫ܠܒ ܡܫܝ ܳܚܐ ݂ܰܡܠ ܶܟܗ ܕ ܳ‬ ‫ܝܦܐ ܕܢܶ ܚܙܶܐ ݂ܰܘ ݂ܰܢܗ ܶ‬ ‫ܝܡ ܶܒܝܗ܀‬ ‫ܳܘܐܦ ܳܗ ܽܢܘܢ ܶܕܝ ݂ܰܕ ܩܝܦܝ ̱ܗ ݂ܰܘܘ ݂ܰܥ ܶܡܗ܆ ݂ܰ‬ ‫ܡܚܣܕܝ ̱ܗ ݂ܰܘܘ ܶܠܗ܀‬ ‫ܶ‬ ‫ܘܟܐ ݂ܰܥܠ ܽ ܳ‬ ‫ܟ ܗ ݂ܰܐ ܳ‬ ‫ܗܘܐ ܶܚ ܽܫ ܳ‬ ‫ܠܓ ݂ܰ‬ ‫ܗܘ ̈ܝ ܶܫܬ ܳܫܥ ̈ܝ ܆ ܳ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܪܥܐ ݂ܰ‬ ‫ܥܕ ܳܡܐ ܠ ܳܫ ̈ܥܐ ܬ ݂ܰܫܥ‪.‬‬ ‫ܳ‬ ‫ܘܒܬ ݂ܰܫܥ ܳܫܥ ̈ܝ ܆ ܳ‬ ‫ܠܕ ݂ܰ‬ ‫ܩܥܝܐ ܝܶ ܽܫܝܘܥ ܒ ܳܩܝܶܠ ܳܪ ܳܡܝܐ ܶܘ ݂ܰܐܡܝܪ‪ .‬ܐܝܝܠ ܐܝܝܠ ܠ ܳܡ ܳܳܝܐ‬ ‫ܶ‬ ‫ܳ ܳ ݂ܰ ܳ‬ ‫݂ܰ ܳ‬ ‫݂ܰ ܳ‬ ‫݂ܰ ܳ‬ ‫ܫܒܩܬܢ ̱̱܀‬ ‫ܫܒܩܬܢ ̱̱‪ .‬ܕ ܐ݂ܳܝܗ ܠܐܗ ̱ܝ ܠܐܗ ̱ܝ ܠ ܡܳܐ‬ ‫ܠܗ ܘܐ ܳܢܫ ̈ܝ ݂ܰܕܫ ݂ܰܡܥ ̱ܘ ܶܡ ܳܗ ܽܢܘܢ ܕ ܳܩܝܡܝ ܆ ܳܐܡܪܝ ܗ ݂ܰܘܘ ܠܠ ܳܝܐ ܳ‬ ‫ܩܪܐ‪.‬‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܗܛ ܶܕܝܝ ݂ܰܚܝܝܕ ݂ܰܘܡܝܝܶܠ ܐ ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܠܘ ܶ‬ ‫ܘܓܝܝܐ ݂ܰܚܝܝܶܠ܆ ܶܘ ݂ܰ‬ ‫ܣܦ ܳ‬ ‫ܝܘܗܝ‪ܶ .‬ܘ ݂ܰܐܡܝܝܪ ̱ܘ‪.‬‬ ‫ܐܣܝܝܪ ܒܩܳ ܳܝܝܝܐ ܕ ݂ܰܢܫܩܝܝ ̱‬ ‫ܶ ܳ ܶ‬ ‫ܽ‬ ‫ܫܒܘܩ ̱ܘ ܢܶ ܚܙܶܐ ܐܢ ܐܬܐ ܠܐ ܳܝܐ ݂ܰܡ ܶܚܬ ܶܠܗ܀‬ ‫ܩܥܐ ܒ ܳܩ ܳܶܠ ܳܪ ܳܡܐ ݂ܰܘ ܶ‬ ‫ܠܙ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܳ‬ ‫ܫܠ ܀‬

‫‪1‬‬

Ch.



“What do you want me to do, then, with this one you call the king of the Jews?” Pilate said to them.



They shouted again, “Crucify him!”



Pilate said to them, “Why, what evil has he done?” And they shouted all the more, “Crucify him!”



Pilate chose to do as the crowds wished and released Barabbas to them. After flogging Jesus, he handed him over to them to be crucified.



The soldiers led Jesus away into the courtyard (that is, the Praetorium), and summoned the whole cohort.



They dressed him in purple, twisted together a crown of thorns and put it on him.



They began saluting1 him, “Greetings,2 king of the Jews!”



And they kept hitting him on the head with a rod, spitting in his face, kneeling down on their knees, and worshipping him.



When they had mocked him, they stripped him of the purple, put his own garments on him, and took him out to crucify him.



They forced a man who was passing by to carry Jesus’ 3 cross, a certain Simon the Cyrenian, who had come from the country, the father of Alexander and Rufus.



Then they brought Jesus4 to Golgotha,5 a place the name of which means,6 “the skull.”



They gave him wine mixed with myrrh to drink, but he did not take it.



After they crucified him, they divided his garments, casting lots for them to see who should take what.



It was the third hour when they crucified him.

1

‘saluting’ or ‘greeting’.

2

‘Greetings’: lit. ‘Peace’.

3

‘Jesus’: lit. ‘his’.

4

‘Jesus’: lit. ‘him’.

5

‘Golgotha’: lit. ‘Gogultha’.

6

‘a place the name of which means’: lit. ‘a place that is interpreted/translated’.



‫‪1‬‬

‫‪13‬‬ ‫‪14‬‬

‫‪15‬‬

‫‪16‬‬

‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬

‫‪1‬‬

‫‪1‬‬

‫‪‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪5‬‬

‫ܶ‬ ‫ܽ‬ ‫݂ܰ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܥܒܝܕ ܠ ܳ‬ ‫ܬܘܢ ܐܶ ܶ‬ ‫ܝܗ ܳܢ܇‬ ‫ܝܒ ܗܘ ܶܕܝ ܦ ܽܝܠ ܛܘ ܐ ݂ܰܡܪ ܠ ܗܘܢ ܳܡ ܳܳܐ ܳܗܟܝܠ ܳܨ ܶܒܝ ܐܢ ̱‬ ‫ܕ ܳܩ ܶܪܝ ܐܢܬܘܢ ݂ܰܡܠ ܳܟܐ ܕ ܽ‬ ‫ܝܗ ̈ܘ ܳܕܝܶܐ‪.‬‬ ‫̱‬ ‫ܽ‬ ‫ܩܥܘ ܽܩ ܳ‬ ‫ܝܓ ܶܗ ܽܢܘܢ ܶܕܝ ܬܘܒ ݂ܰ‬ ‫ܘܦܝ ̱ܗܝ܀‬ ‫ܝܕ ܽܗܘ ܶܕܝ ܦ ݂ܰ‬ ‫ܘܗ ܽܢܝܘܢ ݂݂ܰܳ ܳ‬ ‫ܥܒܕ‪ܶ .‬‬ ‫ܝܠ ܳܛܘ ܐܶ ݂ܰܡܪ ܠ ܽܗܘܢ ܳܡ ܳܳܐ ܶܓܝܪ ܕܒܝܫ ݂ܰ‬ ‫ܝܝܪܐ݂ܳ‬ ‫ܳܩܥܶܝ ܗ ݂ܰܘܘ ܽܩ ܳ‬ ‫ܘܦܝ ̱ܗܝ܀‬ ‫̱‬ ‫݂ܰ ݂݂ܰܰ‬ ‫ܝܗ ܦ ݂ܰ‬ ‫ܫܝܪܐ ܠ ܽ‬ ‫ܥܒܝܕ ܶܨܒ ܳܝ ܳܳܝܐ ܠ ܶܟ ̈ܳ ܶܫܝܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܨܒܐ ܕܢܶ ܶ‬ ‫ܝܠ ܳܛܘ ܶܕܝ ܳ‬ ‫ܝܗܘܢ ܠ ܒܝܪ ܐܒܝܐ‪.‬‬ ‫݂ܰܘ ܶ‬ ‫ܐܫܠ ܠ ܽܗܘܢ ܠ ܝܶ ܽܫܘܥ ݂ܰܟܕ ݂ܰ‬ ‫ܡܳ ݂ܰܓܕ ܕܢܶܙܕ ܶܩܦ܀‬ ‫ܶ ݂ܰ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܩܪܘ ܠ ܽ ܳ‬ ‫݂ܰ ܽ‬ ‫ܐ݂ܳܝܗ ܦ ܶܪ ܳܛܘܪ ܳܝ ‪݂ܰ .‬ܘ ݂ܰ‬ ‫݂ܟ ܝܗ‬ ‫ܘܗܝ ܠ ݂ܰܓܘ ܳܕܪܬܐ ܕ‬ ‫ܝܘ ܐܶܣܛ̈ܪܛ ܽܝܘܛܐ ܶܕܝ ܐܘܒܠ ̱‬ ‫ܐܣܦܝܪ‪.‬‬ ‫ܳ‬ ‫̈ܪܓ ܶ‬ ‫ܘܗܝ ݂ܰܐ ܳ‬ ‫ܘܢ‪݂ܰ .‬ܘܓ ݂ܰܕܠ ̱ܘ ܳܣܡ ̱ܘ ܶܠܗ ܟܝ ܶܠ ܕ ܽܟ ̈ܘ ܶܒܐ܆‬ ‫ܝܙ ݂ܰܘܠܐܒ ܽܫ ̱‬ ‫ܫܠ ܶܡܗ܇ ܳ‬ ‫ܘܫܪܝܘ ܠ ܶܡ ݂ܰܫܐܠ ݂ܰܒ ܳ‬ ‫ܫܠ ݂ܰܡܠ ܳܟܐ ܕ ܽ‬ ‫ܝ ܚ ݂ܰ‬ ‫ܝܗ ̈ܘ ܳܕܝܶܐ܅‬ ‫ܘܡ ܶܚ ܝ ܗ ݂ܰܘܘ ܶܠܗ ݂ܰܥܠ ܪܝ ܶܫܗ ܒ ݂ܰܩܳ ܳܝܐ‪ܳ .‬ܘܪܩܝ ܗ ݂ܰܘܘ ݂ܰܒ ݂ܰ‬ ‫ܝܛ ܳ‬ ‫ܐܦ ̈ܘ ̱ܗܝ‪ܳ .‬‬ ‫ܘܒܪܟܝܝ ̱ܗ ݂ܰܘܘ‬ ‫̱‬ ‫̱‬ ‫ܘ̈ܪܟ ܽ‬ ‫݂ܰܥܠ ܽܒ ݂ܰ‬ ‫ܝܗܘܢ ܳ‬ ‫ܘܣܓܕܝ ܶܠܗ܀‬ ‫݂ܰ‬ ‫ܽ‬ ‫̈‬ ‫݂ܰ‬ ‫̈ܪܓ ܶ‬ ‫ܝܘܗܝ ݂ܰܐ ܳ‬ ‫ܝܘܗܝ‬ ‫ܝܘܗܝ ܳܡ ݂ܰܐܢܝܘ ̱ܗܝ‪݂ܰ .‬ܘܐܦܩ ̱‬ ‫ܝܘܢ ݂ܰܘܠܐܒ ܽܫ ̱‬ ‫ܟ ܘܟܕ ݂ܰܒ ݂ܰܙܚ ̱ܘ ܶܒܗ܇ ܐܫܠ ܽܚ ̱‬ ‫ܕܢ ܶ ܽ‬ ‫ܙܩܦ ܳܘܢ ܝ ̱ܗܝ܀‬ ‫ܽ ܳܳ ܳ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܳܐ ݂ܰܐ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܟܐ ݂ܰ‬ ‫ܝܘܗܝ‬ ‫ܒ‬ ‫ܩܝܪ‬ ‫ܝ‬ ‫ܡ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܐ‬ ‫̱‬ ‫ܘܫ ݂ܰ ܶܚܪ ̱ܘ ݂ܰܚܕ ܕܥ ݂ܰܒܪ ̱ܗ ܳܘܐ܆ ܶܫܡܥܝܘܢ ܩܘܪܝܳ ܝܝܐ܇ ܕ ܐܬ ̱‬ ‫ܫܩܘܠ ܩ ܶ‬ ‫݂ܰܕܠܐܟ ݂ܰܣܳܕ ܳܪܘ ݂ܰܘܕ ܽܪ ܳ‬ ‫ܘܦܘ ܕܢܶ ܽ‬ ‫ܝܦܗ܀‬ ‫ܳ ܽ ܳ ܶ ݂ܰ ܳ ݂ܰ ݂ܰ ܳ‬ ‫ܪܩܦܬܐ܀‬ ‫ܘܗܝ ܠ ܳܓ ܽܓܘܠ ܬܐ‪ .‬ܕܘܟܐ ܕܡܬܦܫܩܐ ܩ‬ ‫ܟܒ ݂ܰܘܐ݂ܳ ܽܝ ̱‬ ‫ܶ ܳ‬ ‫ܡܪܐ ݂ܰܕܚܠܝܛ ܶܒܗ ܽܡ ܳ‬ ‫ܫܬܐ ݂ܰܚ ܳ‬ ‫ܘܪ ܐ‪ܽ .‬ܗܘ ܶܕܝ ܳܠ ݂ܰ‬ ‫ܟܓ ݂ܰ‬ ‫ܢܣܒ܀‬ ‫ܘܝ ̱ܗܒ ̱ܘ ܶܠܗ ܠ ܡ‬ ‫ܽ‬ ‫݂ܰ ܶ‬ ‫ܝܘܗܝ ݂ܰܘܐܪܡܝܝܘ ݂ܰ‬ ‫ܥܠ ܽ‬ ‫̈‬ ‫݂ܰ‬ ‫ܝܝܗܘܢ ܶܦ ܳܣܝܐ܇ ݂ܰܡ ܽܳܝܘ ܳܡ ܳܳܝܐ‬ ‫ܝܘܗܝ܆ ܦܠܓܝ ̱ܘ ܳܡ ݂ܰܐܢ ̱‬ ‫ܟܕ ܘܟܕ ݂ܰ ܩܦ ̱‬ ‫ܢܶ ݂ܰܣܒ܀‬ ‫ܽ‬ ‫̈ܶ ܳ‬ ‫݂ܰ‬ ‫ܘܗܝ܀‬ ‫ܟܗ ܐ݂ܳ ̱ܗ ܳܘܐ ܶܕܝ ܳܫܥܐ ܬܠܬ ܟܕ ݂ܰ ܩܦ ̱‬

‫‪11‬‬

Ch. 

Chapter  

Very early in the morning, the chief priests with the elders and the scribes and the whole assembly took counsel together. They bound Jesus and led him away, handing him over to Pilate.



Pilate asked him, “Are you the king of the Jews?” Jesus1 answered him, “You have said it.”



The chief priests were accusing him of many things,



and Pilate asked him again, “Do you give no answer? See how much they2 are testifying against you!”



But Jesus gave no response, so that Pilate was surprised.



Now Pilate3 was accustomed at every festival to releasing to them one prisoner, whom they requested,



There was one called Barabbas,4 who was in prison5 with insurrectionists who had committed murder in the rebellion.6



The people cried out and began requesting that Pilate7 do for them as he was accustomed to doing.



Pilate answered, “Do you want me to release to you the king of the Jews?”,



because Pilate knew that the chief priests had handed Jesus8 over out of envy.

XIII



But the chief priests incited the crowds all the more to insist that he9 release Barabbas to them.

1

‘Jesus’: lit. ‘He’.

2

‘how much they’ or ‘how many are’ (the expression can have either meaning).

3

‘Pilate’: lit. ‘he’.

4

‘Barabbas’: lit. ‘Son-of-the-father’ (also in verses 11 and 15).

5

‘in prison’: lit. ‘bound/imprisoned’.

6

‘rebellion’ or ‘insurrection’.

7

‘Pilate’: lit. ‘he’.

8

‘Jesus’: lit. ‘him’.

9

‘to insist that he’: lit. ‘that he’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܗ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫ܨܚ ܝܓ‬ ‫‪ 11‬ܝܐ‬

‫ܘܥܝ ܳܣܦ ܶ‬ ‫ܝ̈ܪ ܐ ݂ܰ‬ ‫ܥܒܕܘ ܶܡܠ ܳܟܐ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ݂ܰܥ ݂ܰܩܫ ̈ܝ ܶܫܐ ݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܡ ܳ‬ ‫ܘܥܝ‬ ‫ܚܕܐ ܒ ݂ܰܨܦܪܐ܆ ݂ܰ ̱‬ ‫ܳ‬ ‫ܽ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܝܝܝܘܫܬܐ‪ܶ .‬ܘ ݂ܰ‬ ‫ܝܝܝܘܗܝ‬ ‫ܟ ܝܝܝܗ ܟ ܽܳ‬ ‫ܝܝܝܘܗܝ‪݂ܰ .‬ܘܐܫܠ ܡ ̱‬ ‫ܐܣܝܝܝܪ ̱ܘ ܠ ܝܶ ܽܫܝܝܝܘܥ ݂ܰܘܐܘܒܠ ̱‬ ‫݂ܰ ܳ‬ ‫ܝܠ ܛܘ ܀‬ ‫ܠܦ‬ ‫ܘܫ ܶ‬ ‫ܐܠܗ ܦ ݂ܰ‬ ‫ܝܠ ܳܛܘ ‪݂ܰ .‬ܐܢܬ ܽܗܘ ݂ܰܡܠ ܳܟܐ ܕ ܽ‬ ‫ܝܗ ̈ܘ ܳܕܝܶܐ܆ ܽܗܘ ܶܕܝ ܳ‬ ‫݂ܰ‬ ‫ܥܳܝܐ ܶܘ ݂ܰܐܡܝܪ ܶܠܝܗ‪.‬‬ ‫̱ ̱‬ ‫݂ܰܶ‬ ‫݂ܰ‬ ‫ܐܢ̱ܬ ܐܡܪܬ܀‬ ‫ܳ ܳ‬ ‫݂ܰ‬ ‫ܘܗܝ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ܒ ݂ܰܣܓ ̈ܝܐܬܐ‪.‬‬ ‫ܳܘܐܟܝ ̱ܗ ݂ܰܘܘ ܩ ݂ܰ̈ܪܨ ̱‬ ‫ܽ‬ ‫݂ܰ ܶ ܶ ݂ܰ ܶ ܳ ݂ܰ ݂ܰ‬ ‫݂ܰ ܳ‬ ‫ܡܦܳܶܝܐ ܐܢ̱ܝܬ ܶܦܬ ܳܓ ܳܡܝܐ܆‬ ‫ܝܠ ܛܘ ܬܘܒ ܫܐܠܗ ܘܐܡܪ ܠܝܗ‪ .‬ܠ‬ ‫ܽܗܘ ܶܕܝ ܦ‬ ‫ܚܙܝ ܟ ܳܡܐ ݂ܰܡܣܗܕܝ ݂ܰ‬ ‫ܥܠܝܟ܀‬ ‫݂ܰ ܳ‬ ‫ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܶܡ ܶܕ ܶܦܬ ܳܓ ܳܡܐ ܳܠ ݂ܰܝܗܒ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܝܠ ܛܘ ܀‬ ‫ܝܟ ܳܳܐ ܕܢܶܬ ݂ܰܕ ݂ܰܡܪ ܦ‬ ‫̱‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܫܪܐ ܠ ܽܗܘܢ ܐܣ ܳ‬ ‫ܡܥܕ ܗ ܳܘܐ ܶܕܝ ܒ ܽܟܠ ܥ ܳܐܕ ܐ܇ ܠ ܶܡ ܳ‬ ‫ܳ‬ ‫ܝܪܐ ݂ܰܚܕ ܐ ܳܝܳܐ ܕ ܳܫܐܠܝ ‪.‬‬ ‫̱‬ ‫݂ܰ‬ ‫ܶ ݂ܰ‬ ‫ܘܐ݂ܳ ܗ ܳܘܐ ݂ܰܚܕ ܕ ܶܡܬ ܶ‬ ‫ܩܪ ܐ ݂ܰܒܪ ܐ ݂ܰܒܐ‪݂ܰ .‬ܕ ܐܣܝܪ ̱ܗ ܳܘܐ ݂ܰܥ ܳܥ ̈ܒ ݂ܰܕܝ ܐܣܛܣܝܝ ‪ܳ .‬ܗ ܽܢܝܘܢ‬ ‫̱‬ ‫ܶ ܳ ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܕܩܛܶܠ ܒܐܣܛܣܝ ܥܒܕ ̱ܘ‪.‬‬ ‫݂ܰ‬ ‫ܘܫܪܝܘ ܠ ܶܡ ݂ܰܫܐܠ ܐܝܟ ݂ܰܕ ܳ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܩܥܘ ݂ܰܥ ܳܡܐ܆ ݂ܰ‬ ‫ܡܥܕ ̱ܗ ܳܘܐ ܳܥ ܶܒܕ ܠ ܽܗܘܢ‪.‬‬ ‫ܽ‬ ‫݂ܰ ܳ‬ ‫ܝܬܘܢ܆ ܐܶܫܝ ܶ‬ ‫ܳ‬ ‫ܝܪ ܐ ܠ ܽܟܝܝܘܢ ݂ܰܡܠ ܳܟܝܝܐ‬ ‫ܥܳܝܝܐ ܶܘ ݂ܰܐܡܝܝܪ‪ܳ .‬ܨ ܶܒܝܝ ܐܢ̱ܝ‬ ‫ܝܠ ܛܝܝܘ‬ ‫ܽܗܘ ܶܕܝܝ ܦ‬ ‫ܕ ܽ‬ ‫ܝܗ ̈ܘ ܳܕܝܶܐ‪.‬‬ ‫ܳܝ ݂ܰܕܥ ܗ ܳܘܐ ܶܓܝܪ ܦ ݂ܰ‬ ‫݂ܰ ܽ‬ ‫ܝܠ ܳܛܘ ܕ ܶܡ ܳ‬ ‫ܘܗܝ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ‪.‬܀‪.‬܀‪.‬‬ ‫ܚܣ ܳܡܐ ܐܫܠ ܡ ̱‬ ‫̱‬ ‫݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ܶܕܝ ݂݂ܰܳ ܳܝܪܐ݂ܳ ݂ܰܚ ܶܦܛ ̱ܘ ܠ ܶܟ ̈ܳ ܶܫܐ܆ ݂ܰܕܠ ݂ܰܒܪ ݂ܰܐ ݂ܰܒܐ ܢܶ ܶ‬ ‫ܫܪ ܐ ܠ ܽܗܘܢ܀‬

‫‪118‬‬

Ch.



Then the high priest tore his tunic and said, “What further need do we have of witnesses?



Look, you have heard the blasphemy from his own mouth! How does it seem to you?” They all answered, “He deserves death!”



Then some began spitting in his face. They blindfolded him and slapped him, saying, “Prophesy!” And the guards beat him on the cheeks.



While Simon was below in the courtyard, the high priest’s servant girl1 came.



She saw him warming himself, and looked closely at him. She said to him, “You were also with Jesus the Nazarene.”



But he denied it. “I do not know what you are saying,” he said. He went out to the porch, and the cock crowed.



The servant girl saw him again, and she began telling the people who were standing there, “This man is also one of them.”



But he denied it again. After a little while, the people standing there said to Cephas again, “Surely, you are one of them, for you are a Galilean too, and your speech is similar.”



But he started cursing and swearing, “I do not know this man of whom you speak!”



At once the cock crowed a second time. Then Simon remembered Jesus’ statement, who had told him, “Before the cock crows twice you will deny me three times.” Simon2 began to weep.

1

‘servant girl’: lit. ‘young girl’ (also in v. 69).

2

‘Simon’: lit. ‘He’.



‫‪63‬‬ ‫‪64‬‬

‫‪65‬‬

‫‪66‬‬ ‫‪67‬‬ ‫‪68‬‬

‫‪69‬‬

‫‪71‬‬

‫‪71‬‬

‫‪7‬‬

‫ܣܓ ݂ܰܪܒ ܳܟ ̈ܗ ܶܢ ܶܕܝ ܳܨܪ ܐ ܽܟܘܬܝܳܶܗ ܶܘ ݂ܰܐܡܪ‪ܳ .‬ܡ ܳܳܐ ܶܡܟܝܠ ܶܡܬܒܥܶܝ ݂ܰܠ ܳܣ ̈ܗ ܶܕ ܐ‪.‬‬ ‫݂ܰ ܽ‬ ‫ܣܕ ܳܗܐ ܶܡܝ ܽܦܝ ܶ‬ ‫ܝܬܘܢ ܽܓ ܳ‬ ‫ܘܕ ܳܦܝܝܐ‪ܳ .‬ܡ ܳܳܝܝܐ ܶܡܬܚܝܝܙܶܐ ܠ ܽܟܝܝܘܢ‪ܶ .‬ܗ ܽܢܝܝܘܢ ܶܕܝܝ‬ ‫ܝܘܡܗ ܫܡܥܝ‬ ‫ܳ‬ ‫ܽܟ ܽܗܘܢ ܳܕܢ ̱ܘ ܕ ݂ܰܚ ܳܝܒ ܽ ̱ܗܘ ݂ܰܡܘܬܐ܀‬ ‫ܪܨ ܶ‬ ‫ܡܚ ܶܦܝ ݂ܰܐ ݂ܰܦ ̈ܘܗܝ ݂ܰܘ ݂ܰ‬ ‫ܘܫܪܝܘ ܐ̱ ܳܢܫ ̈ܝ ܳܪܩܝ ܒ ݂ܰܦ ܽ‬ ‫ܣܗ ݂ܰ‬ ‫ܘܦܗ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܡܩܦܚ ܝ ܶܠܗ ܳܘܐܡܪܝ ‪.‬‬ ‫̱‬ ‫ܶ‬ ‫ܐܬ ݂ܰܢ ܳܒܐ‪݂ܰ .‬ܘܕ ̈ܚ ܶܫܐ ܳܡ ܶܚ ܝ ̱ܗ ݂ܰܘܘ ܶܠܗ ݂ܰܥܠ ݂ܰܦ ݂ܰܟ ̈ܘ ̱ܗܝ܀‬ ‫ܳ ܳ ܶ ܳ ݂ܰ ܳ‬ ‫݂ܰ‬ ‫ܘܟܕ ܶܫ ܽ‬ ‫ܣܘ ݂ܰ‬ ‫ܝܡܬܐ ܳ‬ ‫ܚܕܐ ܕ ݂ܰܪܒ ܳܟ ̈ܗ ܶܢ‬ ‫ܡܥܘܢ ܠ ܬܚܬ ܒܕܪܬܐ܆ ܐܬܬ ܥܠ‬ ‫ܘܚ ݂ܰܪܬ ܶܒܗ ܳܘ ܳ‬ ‫ܐܡܪܐ ܶܠܗ‪ܳ .‬ܘܐܦ ݂ܰܐܢ̱ܬ ݂ܰܥ ܝܶ ܽܫܘܥ ݂ܰ‬ ‫ܣܙ ܳ‬ ‫ܚܙܬܶܗ ܕ ܳܫ ܶܚ ‪ܳ .‬‬ ‫ܗܘ݂ܳ ܳܢ ܳܨܪ ܳܝܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܪܐ ݂ܰܐܢܬܝ‪݂ܰ .‬ܘ ݂ܰ‬ ‫݂ܰ‬ ‫ܢܦܩ ܠ ݂ܰܒܝܪ ܠ ܶܣ ܳܦܝܐ‬ ‫ܣܚ ܽܗܘ ܶܕܝ ݂ܰ ܟܦܪ ܶܘ ݂ܰܐܡܪ‪ .‬ܠ ܳܝ ݂ܰܕܥ ܐ̱ ܳܢ ܳܡ ܳܳܐ ܐ ܳ ̱ ̱‬ ‫ܳ‬ ‫݂ܰܘ ܳ‬ ‫ܩܪܐ ܬ ܳܪܢܓܶܠ‪.‬‬ ‫ܳ‬ ‫ܝܪ݂ܳ ܕܬ ݂ܰܐܡܝܝܪ ݂ܰܠ ܶ‬ ‫ܛܣ ݂ܰܘܚܝ ܳܝܙܬܶܗ ܽܬܘܒ ݂ܰ‬ ‫ܝܬܐ ܳܗܝ܆ ݂ܰ‬ ‫ܘܫܝ ݂ܰ‬ ‫ܝܠܝ ܝ ܕ ܳܩܝܡܝ ܝ ܇ ܳܕ ܐܦ ܳܗ ܳܢ‬ ‫ܥܠܝܡܝ‬ ‫ܶܡ ܽ‬ ‫ܳܗܘܢ ܽ ̱ܗܘ‪.‬‬ ‫ܳ ݂ܰ‬ ‫ܬܪ ݂ܰܩܠܝܠ܆ ܽܬܘܒ ܳܗ ܽܢܘܢ ܕ ܳܩܝܡܝܝ ܐܶ ݂ܰܡܝܪܘ ܠ ܟ ܳ‬ ‫ܥ ܽܗܘ ܶܕܝ ܽܬܘܒ ܟ ݂ܰ‬ ‫ܐܦܝܐ‪.‬‬ ‫ܘܒ‬ ‫‪.‬‬ ‫ܪ‬ ‫ܦ‬ ‫̱‬ ‫ܳ‬ ‫ܳܗܘܢ ݂ܰܐܢܬ‪ܳ .‬ܐܦ ܶܓܝܪ ܓܠ ܳ‬ ‫݂ܰܫܪ ܳܝܪܐ݂ܳ ܶܡ ܽ‬ ‫ܝܠ ܳܝܐ ݂ܰܐܢ̱ܬ ݂ܰ‬ ‫ܡܠܠܟ ܳܕ ܶܡܐ‪.‬‬ ‫ܘܡ ̱‬ ‫̱‬ ‫ܳ‬ ‫ܥܐ ܽܗܘ ܶܕܝ ܝ ݂ܰܫܝܝܪܝ ܗ ܳܘܐ ݂ܰܡܚܝ ܶ‬ ‫ܝܪ ܳܘܝ ܶܡܝܝܐ‪ :‬ܕܠ ܳܝܝ ݂ܰܝܕܥ ܐ̱ ܳܢ ܠ ݂ܰܓܒܝ ܳܝܪܐ ܳܗ ܳܢ ܳܕ ܐܡܪܝ ܝ‬ ‫̱‬ ‫ܽ‬ ‫ܐܢ̱ܬܘܢ‪.‬‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܝܬܐ ܩܝ ܳܝܪܐ ݂ܰܬ ܳܪܢܓ ܳܝܶܠ ܕ ݂ܰܬ̈ܪܬܶܝܝ ݂ܰ ܒܳ ̈ܝܝ ܀ ܶܘܐܬܕ ݂ܰܟܝܪ ܶܫ ܽ‬ ‫ܥܒ ܳ‬ ‫ܡܥܝܝܘܢ ܶܡܠ ܝܝܬܗ‬ ‫ܘܒܝܗ ܒܫܥܝ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܩܕ ܕܢܶ ܶ‬ ‫ܕܝܶ ܽܫܘܥ ܶܕ ݂ܰܐܡܪ ̱ܗ ܳܘܐ ܶܠܗ܇ ݂ܰܕ ܳ‬ ‫ܩܪ ܐ ܬ ܳܪܢܓܶܠ ܬ̈ܪܬܝ ݂ܰ ܒܳ ̈ܝ ܬ ܳܠܝܬ ܬܟ ܽܦܝܘܪ‬ ‫ܒ̱‪݂ܰ .‬‬ ‫ܘܫܪܝ ܕܢܶܒ ܶܟܐ܀‬

‫‪116‬‬

Ch.



Jesus answered them, “Have you come out as though against a robber, to arrest me with swords and clubs?



I was with you every day, teaching in the temple, and you did not arrest me. But this has happened in order to fulfill the scriptures.”



Then his disciples abandoned him and fled.



A certain young man was following him, wearing nothing but a cloth,1 and they seized him,



but he left the cloth and fled naked.



They brought Jesus to Caiaphas the high priest. All the chief priests, the scribes, and the elders had assembled with him.



But Simon followed him at a distance, right into the court of the high priest. He sat with the servants and warmed himself at the fire.



Now the chief priests and the whole assembly were looking for testimony against Jesus, so that they might put him to death, but they could not find any.2



Although many were testifying against him, their testimonies did not agree.



But some false witnesses stood up against him, saying,



“We heard him say, ‘I will destroy this temple made by hands and in three days I will build another, not made by hands.’”



Yet even so, their testimony did not agree.



The high priest stood up in the middle and asked Jesus, “Do you give no answer? What is it these people are testifying against you?”



But Jesus3 was silent and gave no answer. The high priest asked him again, “Are you the Messiah, the Son of the Blessed One?”



Jesus said to him, “I am. And you will see the Son of Man sitting on the right hand of the Mighty One, and coming on the clouds of heaven.”4 1

‘nothing but a cloth’: lit. ‘a cloth, naked’.

2

‘they could not find any’: lit. ‘they could not’.

3

‘Jesus’: lit. ‘he’.

‘heaven’ or ‘the sky’ (the term can mean ‘sky/heaven’ in a literal sense or ‘heaven’ in a more transcendent sense). 4



‫‪48‬‬

‫‪49‬‬

‫‪51‬‬ ‫‪51‬‬ ‫‪5‬‬ ‫‪53‬‬

‫‪54‬‬

‫‪55‬‬

‫‪56‬‬ ‫‪57‬‬ ‫‪58‬‬

‫‪59‬‬ ‫‪61‬‬

‫‪61‬‬

‫‪6‬‬

‫݂ܰ‬ ‫݂ܰ ܽ‬ ‫ܡܚ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܳ‬ ‫ܢܦܩܝܬܘܢ܆ ܒ ݂ܰܣ ̈ܝ ܶܦܝܐ‬ ‫ܥܳܐ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ .‬ܐܝܟ ܕ ݂ܰܥܠ ݂ܰܓ ܳܝ ܳܣܝܐ‬ ‫݂ܰܘܒ ܽܚ ܶ‬ ‫ܘܛ̈ܪ ܐ ܕܬ ܶ ܽ‬ ‫ܐܚܕ ܳܘܢܳ ̱̱܆‬ ‫ܳ ܳ ܶ ܽ‬ ‫ܶܳ‬ ‫ܽ‬ ‫ܝܝ̱‪ .‬ܐܠ‬ ‫ܡܛ ܽܟ ܽܝܝܝܘ ܠ ܳܘܬܟܝܝܘܢ ܗܘ݂ܳ ݂ܰܟܝܝܕ ݂ܰܡ ܶܠܝܝܦ ܐ̱ ܳܢ ܒ ݂ܰܗܝܟܝܝܶܠ܆ ܘܠ ܐ ݂ܰܚܕܬ ܳܘܢܳ ̱‬ ‫ܳ‬ ‫ܟ ̈ܶܒܐ ܳ‬ ‫ܗܘܬ ܳܗ ܶܕ ܐ܀‬ ‫ܕܢܶܫܠ ܽܡܘܢ‬ ‫ܢ ܳܗ ܶܝܕܝ ݂ܰܫܒ ܽܩܘܗܝ ݂ܰܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ݂ܰܘ ݂ܰ‬ ‫ܥܪܩ ̱ܘ܀‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܢ ݂ܰܘ ݂ܰ‬ ‫ܥܠ ܳ‬ ‫ܝܡܐ ݂ܰܚܕ ܳܐܬܐ ̱ܗ ܳܘܐ ܳܒܬ ܶܪܗ܆ ݂ܰܘܥܛܝܦ ܶܣ ܽܕ ܳܘܢ ݂ܰܥܪܶܛ ݂ܰܘ ܽ‬ ‫ܘܗܝ‪.‬‬ ‫ܐܚܕ ̱‬ ‫ܶ‬ ‫ܫܒܩ ܶܣ ܽܕ ܳܘܢ ݂ܰܘ ݂ܰ‬ ‫ܢܒ ܽܗܘ ܶܕܝ ݂ܰ‬ ‫ܥܪܩ ݂ܰܥܪܶܛ܀‬ ‫ܝܗ ܶܢ‪ܶ .‬ܘܐܬ ݂ܰܟ ݂ܰܳܫܝ ̱ܘ ܠ ܳܝܘܬܶܗ ܽܟ ܽ‬ ‫ܢܓ ݂ܰܘܐܘܒ ܽܠܘܗܝ ܠ ܝܶ ܽܫܘܥ ܠ ܳܘܬ ݂ܰܩ ܳܝ ܳܦܐ ݂ܰܪܒ ܳܟ ̈‬ ‫ܝܗܘܢ‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗܢ ܘܣܦ̈ܪ ܐ ܘܩܫܝܫܐ܀‬ ‫݂ܰ ܳ ܳ‬ ‫ܢܕ ܶܫ ܽ‬ ‫ܪܬܐ ܕ ݂ܰܪܒ ܳܟ ̈‬ ‫ܡܥܘܢ ܶܕܝ ܶܡ ܽܪ ܳ‬ ‫ܘܚܩܐ ܳܐܬܶܐ ̱ܗ ܳܘܐ ܳܒܝܬ ܶܪܗ܆ ݂ܰ‬ ‫ܝܗ ܶܢ‪.‬‬ ‫ܥܕ ܳܡܝܐ ܠ ܓܝܘ ܕ‬ ‫ܳ ܶ‬ ‫ܘܩܒܠ ܽܢ ܳ‬ ‫ܘܫ ܶܚ ܽܠ ݂ܰ‬ ‫ܡܫ ̈ܡ ܳܫܳܶܐ ܳ‬ ‫݂ܰ‬ ‫ܘܪ ܐ܀‬ ‫ܘ݂ܳܒ ̱ܗ ܳܘܐ ݂ܰܥ‬ ‫ܳ ܽ ܳ‬ ‫ܽ ܶ‬ ‫ܘܟܝܝܗ ܶܟܳܫܝ ܽ‬ ‫ܢܗ ݂ܰ̈ܪ ݂ܰܒܝܝ̱ ܳܟܝ ̈‬ ‫ܝܗܕܘܬܐ‬ ‫ܝܗܘܢ܆ ܳܒܥܶܝ ܝ ̱ܗ ݂ܰܘܘ ݂ܰܥܝܝܠ ܝܶ ܽܫܝܝܘܥ ܣܝ‬ ‫ܝܗ ܶܢ ܶܕܝ ܝ‬ ‫ܽ‬ ‫ܬܝ ܳܘܢ ܝܗܝ܇ ܳܘܠ ܐܶ ݂ܰ‬ ‫ܫܟܚ ̱ܘ‪.‬‬ ‫݂ܰܕܢܡ‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ܆ ܳܠ ݂ܰܫ ̈ܘ ܳܝ ݂ܰ‬ ‫ܗܘ ̈ܝ ܳܣ ̈ܗܕ ܳܘܬ ܽܗܘܢ‪.‬‬ ‫ܢܘ ܟܕ ݂ܰܣܓ ̈ܝܐܐ ܶܓܝܪ ݂ܰܡܣܗܕܝ ̱ܗ ݂ܰܘܘ ܥܠ ̱‬ ‫ܢܙ ܐ ܳܢܫ ̈ܝ ܶܕܝ ܳܩܡܘ ݂ܰ‬ ‫ܥܠܘܗܝ ܳܣ ̈ܗ ܶܕ ܐ ܕ ܽܫ ܳ‬ ‫ܘܩܪܐ ܶܘ ݂ܰܐܡܪ ̱ܘ‪.‬‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫݂ܰ ܳ ܳ‬ ‫ܚܳ ݂ܰ‬ ‫ܫܡ ܳ‬ ‫ܢ ܚ ݂ܰܕ ݂ܰ‬ ‫ܥܳ ܝ ̱ܗܝ ܶܕ ݂ܰܐܡܪ‪ܶ .‬ܕ ܳܐܢ ܳܫ ܶܪ ܐ ܐ̱ ܳܢ ݂ܰܗܝܟܶܠ ܳܗ ܳܢ ݂ܰܕܥܒܝܕ ܒ ̈ܐܝ ݂ܰܕ ܳܝܐ܆ ܘܠܬܠ ܝܬܐ‬ ‫ܳ‬ ‫݂ܰܝܘܡ ̈ܝ ܳܒܳܶܐ ܐ̱ ܳܢ ܐ̱ܚܪ ܳܢ ܕܠ ܥܒܝܕ ܒ ̈ܐܝ ݂ܰܕ ܳܝܐ‪.‬‬ ‫ܘܝܐ ̱ܗ ܳܘܬ ܳܣ ܽ‬ ‫ܢܛ ܳܘܐܦ ܳܶܠ ܶܕܝ ܳܗ ݂ܰܟ ܳܳܐ ݂ܰܫ ܳ‬ ‫ܗܕܘܬ ܽܗܘܢ‪.‬‬ ‫ܳ ݂ܰ ݂ܰ‬ ‫ܳ ݂ܰ ܳ ̈ ܶ ݂ܰ ݂ܰ ܳ‬ ‫ܘܫ ܶ‬ ‫ܝܬܐ‪݂ܰ .‬‬ ‫ܡܦܳܶܝܝܐ ܐܢ̱ܝܝܬ‬ ‫ܐܠܝܝܗ ܠ ܝܶ ܽܫܝܝܘܥ ܶܘ ݂ܰܐܡܝܝܪ‪ .‬ܠ‬ ‫ܘܩ ܝ ܪܒ ܟܝܝܗܢ ܒܡܨܥܝ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶܦܬ ܳܓ ܳܡܐ܆ ܳܡ ܳܳܐ ݂ܰܡܣܗܕܝ ܥܠܝܟ ܗܠܝ ܆‬ ‫ܽ‬ ‫ܘܬܘܒ ݂ܰܫ ܶ‬ ‫ܐܠܗ ݂ܰܪܒ ܳܟ ̈‬ ‫ܣܐ ܽܗܘ ܶܕܝ ݂ܰܫܬܝܩ ̱ܗ ܳܘܐ‪ܶ .‬‬ ‫ܘܡ ܶܕ ܳܠ ܳ‬ ‫ܝܗ ܶܢ ܶܘ ݂ܰܐܡܝܪ‪.‬‬ ‫ܥܳ ܝ ̱ܗܝ܀‬ ‫ܡܒ ܳ‬ ‫݂ܰܐܢ̱ܬ ܽ ̱ܗܘ ܡܫܝ ܳܚܐ ܒ ܶܪܗ ݂ܰܕ ݂ܰ‬ ‫ܪܟܐ‪.‬‬ ‫ܶ‬ ‫ܣܒ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܐܶ ݂ܰܡܪ ܶܠܗ‪ .‬ܐܶ ܳܢ ܐ̱ ܳܢ‪ .‬ܘܬ ܶ ܽ‬ ‫ܚܙܘܢ ݂ܰܠܒ ܶܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܕ ݂ܳܳܒ ܶܡܝ ݂ܰܝܡ ܳܝܳܝܐ‬ ‫ܥܳ ݂ܰܳ ̱̈ ݂ܰ‬ ‫ܕ ݂ܰܚ ܝ ܳܶܠ܆ ܳܘܐܬܶܐ ݂ܰܥܠ ܳ‬ ‫ܫܡ ܳܝܐ܀‬ ‫‪114‬‬

Ch.



“Abba, my Father,”1 he said. “You can do everything; may this cup pass from me. Yet not my will, but yours.”



Then he came and found them sleeping. He said to Cephas, “Simon, are you sleeping? Could you not stay awake2 one hour?



Wake up3 and pray, so that you will not enter into temptation. The spirit is willing and ready, but the body4 is weak.”



Then he went again and prayed, saying the same thing.



He came back again and found them sleeping, because their eyes were heavy. They did not know what to say to him.



Then he came a third time and said to them, “Sleep now and rest. The end has arrived and the hour has come. Look—the Son of Man is being betrayed into the hands of sinners.



Get up, let us go. Look—the one who is betraying me is near.”



While he was still speaking, Judas Iscariot, one of the twelve, came, along with a large group of people having swords and clubs, sent from5 the chief priests, the scribes, and the elders.



The traitor who was betraying him6 had given them a sign, saying, “The man I kiss is the one; arrest him securely and take him away.”



Judas7 approached at once and said to him, “Master, master,” 8 and he kissed him.



Then they laid hands on him and arrested him.



But one of those standing near drew a sword and struck the high priest’s servant, cutting off his ear.

‘Abba, my Father’ or ‘Father, my Father’ (the term abba means ‘father’; the apparent redundancy here may be due to the translator’s close following of the Greek text, which gives a transliteration of the Aramaic term abba, along with the translation, ‘my father’). 1

2

‘awake’ or ‘alert’ (the term can have either meaning).

3

‘Wake up’ or, ‘Stay alert’ (the expression can have either meaning).

4

‘body’ or ‘flesh’ (the term can have either meaning).

5

‘sent from’: lit. ‘from’.

6

‘betraying him’ or ‘handing him over’ (the expression can have either meaning).

7

‘Judas’: lit. ‘He’.

8

‘Master’ or ‘Teacher’: lit. ‘Rabbi’ (twice in v. 45).



‫‪36‬‬

‫‪37‬‬

‫‪38‬‬

‫‪39‬‬ ‫‪41‬‬

‫‪41‬‬

‫‪4‬‬ ‫‪43‬‬

‫‪44‬‬

‫‪45‬‬ ‫‪46‬‬ ‫‪47‬‬

‫ܶܳ ܳ‬ ‫ܠܘ ܶܘ ݂ܰܐܡܪ‪݂ܰ .‬ܐ ܳܒܐ ܳܐܒ ̱̱܆ ܽܟܠ ܶܡ ܶܕ ܶܡ ݂ܰ‬ ‫ܫܟܝܚ ݂ܰܐܢ̱ܝܬ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܝ̱ ܳܟ ܳܣܝܐ ܳܗ ܳܢ‪ .‬ܐܠ ܠ‬ ‫ܥܒܝܪ ܶܡܳ ̱‬ ‫ܶܳ‬ ‫ܝܠ̱ ܐܠ ܕ ܳܝܠܟ܀‬ ‫ܶܨܒ ܳܝܳ ̱̱ ܕ ̱‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܫܟܚ ܐܶ ܽܢܘܢ ݂ܰܟܕ ݂ܰܕܡܟܝܝ ‪ܶ .‬ܘ ݂ܰܐܡܝܪ ܠ ܟ ܳ‬ ‫ܐܦܝܐ‪ܶ .‬ܫ ܽ‬ ‫ܐܬܐ ܐܶ ݂ܰ‬ ‫ܡܥܝܘܢ ܕ ܶܡܝܟ ܳܠܝܟ܆ ܠ‬ ‫ܠܙ ܘ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܶ ݂ܰ‬ ‫ܫܟܚܬ ܳ‬ ‫ܚܕܐ ܳܫܥܐ ܠ ܶܡܬܬܥܪܘ‪.‬‬ ‫ܶ ܽ ܳ ܽ ܳ ܳ ܳ ݂ܰ ݂ܰ ܳ ܶ ܳ‬ ‫ܘܨ ݂ܰܠܘ ܕ ܳܠ ܬ ܶ ܽ‬ ‫ܠܚ ܐܶܬܬܥܝܪ ̱ܘ ݂ܰ‬ ‫ܝܒܝܐ‪ .‬ܐܠ ݂ܰܦܓ ܳܝܪܐ‬ ‫ܥܠܘܢ ܠ ܳܣܝܘܢ‪ .‬ܪܘܚܝܐ ܨܒܝܝܐ ܘܡܛ‬ ‫ܟܪܝܗ܀‬ ‫ܽ‬ ‫ܳ ܶ‬ ‫ܠܛ ܶܘܐ ݂ܰ ܠ ܬܘܒ ݂ܰܨܠ̱ ܘܗܝ ܶܡܠ ܬܐ ܐ ݂ܰܡܪ‪.‬‬ ‫ܫܟܚ ܐܶ ܽܢܘܢ ݂ܰܟܕ ݂ܰܕܡܟܝ ‪ܶ .‬ܡ ܽܛܠ ܕ ݂ܰܥ ݂ܰܝܳ ̈ܝ ܽܗܘܢ ݂ܰܝܩ ܳ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܗܦܟ ܐܶ ܳܬܐ ܽܬܘܒ ܐܶ ݂ܰ‬ ‫ܝܝ̈ܪܢ ̱ܗ ݂ܰܘ ̈ܝ‪.‬‬ ‫ܳܘܠ ܳܝܕܥܝ ܗ ݂ܰܘܘ ܳܡ ܳܳܐ ܢ ܽ‬ ‫ܐܡܪܘܢ ܶܠܗ‪.‬‬ ‫̱‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܐܬܐ ݂ܰܕܬ ܳܠܬ ݂ܰ ܒܳ ̈ܝ ܶܘ ݂ܰܐܡܝܪ ܠ ܽ‬ ‫ܝܗܘܢ ܕ ݂ܰܡܟܝ ̱ܘ ܶܡܟܝܝܠ ܶܘܐܬܬ ܢ ܝ ܚܝ ̱ܘ‪ .‬ܡܛܝܬ‬ ‫ܡܐ ܘ‬ ‫݂ܰ ܳ ܶ ܳ ܳ ܳ‬ ‫݂ܰ ܳ ̈ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܚܪܬܐ ܘܐܬܬ ܫܥܬܐ‪ .‬ܘܗܐ ܡܫܬܠ ܒܪܗ ܕܐ̱ܢܫܐ ܒܐܝܕܝܗܘܢ ܕܚܛܝܐ‪.‬‬ ‫ܩܪܒ ݂ܰܗܘ ܕ ݂ܰܡ ܶ‬ ‫ܡܒ ܽܩܘܡ ̱ܘ ܢܐ ݂ܰ ܠ‪ܳ .‬ܗܐ ܶ‬ ‫ܫܠ ܠ̱܀‬ ‫݂ܰ ܶ ܶ ܳ ܽ ܳ ݂ܰ ܽ ܳ‬ ‫ܥܣܝܪ‪݂ܰ :‬‬ ‫ܡܓ ݂ܰ‬ ‫ܘܛܐ ݂ܰܚܕ ܶܡܝ ܬ ܶ̈ܪ ݂ܰ‬ ‫ܘܥ ܳܡܝܐ ݂ܰܣܓ ܳܝܝܐܐ‬ ‫ܘܥܕ ܽܗܘ ܡܡ ܆ ܐܬܐ ܝܗܘܕ ܐ ܣܟܪܝ‬ ‫ܘܚ ܶ‬ ‫ܘܣܦ ܶ̈ܪ ܐ ݂ܰ‬ ‫ܘܛ̈ܪ ܐ܇ ܶܡ ܠ ܳܘܬ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ܳ‬ ‫݂ܰܥ ݂ܰܣܦܣ ܶ̈ܪ ܐ ܽ‬ ‫ܘܩܫ ̈ܝ ܶܫܐ܀‬ ‫ܘܝܗܒ ܠ ܽܗܘܢ ܳܐ ܳܬܐ ݂ܰܡܫܠ ܳܡ ܳܳܐ ݂ܰܗܘ ܕ ݂ܰܡ ܶ‬ ‫ܫܠܝ ܶܘ ݂ܰܐܡܝܪ‪݂ܰ .‬ܗܘ ܕ ܳܢ ܶܫܝܩ ܐ̱ ܳܢ ܽܗ ܽ‬ ‫ܘܝܝܘ‪.‬‬ ‫ܡܕ ܽ ݂ܰ ̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܐ ܽ‬ ‫ܘܗܝ܀‬ ‫ܘܗܝ ܗܝܪܐ݂ܳ ݂ܰܘܐܘܒܠ ̱‬ ‫ܘܚܕ ̱‬ ‫݂ܰ ܳ ܶ‬ ‫ܥܬܗ ܶ‬ ‫ܩܪܒ ܶܘ ݂ܰܐܡܪ ܶܠܗ‪݂ܰ .‬ܪܒ̱ ݂ܰܪܒ̱ ݂ܰܘܢ ܶ‬ ‫ܫܩܗ‪.‬‬ ‫ܡܗ ܘܒܪ ܫ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܘܗܝ ܐ ̈ܝ ݂ܰܕ ܳܝܐ ݂ܰܘ ܽ‬ ‫ܘܗܝ܀‬ ‫ܐܚܕ ̱‬ ‫ܡܘ ܶܗܢܘܢ ܶܕܝ ܐܪܡܝܘ ܥܠ ̱‬ ‫ܫܡܛ ݂ܰܣ ܳ‬ ‫ܝܕܗ ܕ ݂ܰܪܒ ܳܟ ̈‬ ‫ܡܙ ݂ܰܚܕ ܶܕܝ ܶܡ ܳܗ ܽܢܘܢ ܕ ܳܩܝܡܝ ܆ ݂ܰ‬ ‫ܡܚ ܝ ̱ܗܝ ܠ ݂ܰܥܒ ܶ‬ ‫ܝܦܐ ݂ܰܘ ܳ‬ ‫ܝܗ ܶܢ‬ ‫݂ܰ ܳ ܶ‬ ‫ܩܠ ܗ ܐܕܢܶܗ܀‬ ‫ܘܫ‬

‫‪11‬‬

Ch.



Truly I tell you, I will not drink from the fruit of the vine again until that day when I drink it newly in the kingdom of God.”



They sang praise1 and went out to the Mount of Olives

XII



Jesus told them, “You will all be offended at me tonight. For it is written, ‘I will strike the shepherd, and his sheep will be scattered.’2



But when I have risen, I will go before you to Galilee.”



“Even if everyone else3 be offended,” Cephas said to him, “yet I will not be.”



Jesus said to him, “Truly I tell you, on this very night,4 before the cock crows twice, you will deny me three times.”



But Cephas5 said all the more, “Even if I must die with you, I will not deny you, my lord.” And they all said the same as him.



Then they went to the place called Gethsemane. Jesus6 said to his disciples, “Sit here while I pray.”



He took Cephas, James, and John with him, and began to feel sorrowful and deeply troubled.



He told them, “My soul is grieved to the point of death. Wait here and stay alert.”7



He went a little farther,8 fell on the ground, and was praying that, if it were possible, the hour might pass from him.

1

‘sang praise’ or ‘offered praise’ (the expression can have either meaning).

2

Zechariah 13:7.

3

‘everyone else’: lit. ‘they all’.

4

‘on this very night’: lit. ‘today, on this night’.

5

‘Cephas’: lit. ‘he’.

6

‘Jesus’: lit. ‘he’.

7

‘alert’ or ‘awake’ (the term can have either meaning).

8

‘went a little farther’ or ‘came a little closer.’



‫‪ 5‬ܟܗ‬ ‫‪ 6‬ܟܘ‬

‫ܳ‬ ‫݂ܰ‬ ‫ܽ ܳ ܶ ܶ ܶ ݂ܰ ܳ ݂ܰ ܶ ܳ‬ ‫ܥܕ ܳܡܐ ܠ ݂ܰܝ ܳ‬ ‫ܬܐ܇ ݂ܰ‬ ‫ܘܡܐ‬ ‫ܐܡܝ ܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ܆ ܕܬܘܒ ܠ ܐܫܬܐ ܡ ܝܠ ܕܐ ܕ ܓܦ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܝܘܗܝ ݂ܰܚ ̱ܕܬܐ݂ܳ ܒ ݂ܰܡܠ ܽܟܘܬܗ ݂ܰܕܠܐ ܳܗܐ܀‬ ‫݂ܰܗܘ ܕ ܶܒܗ ܐܫܬ ̱‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܫ ݂ܰܒܚܘ ݂ܰܘ ݂ܰ‬ ‫ܢܦܩ ̱ܘ ܠ ܛܘܪ ݂ܰ ݂̈ܳܐ‪.‬܀‪.‬܀‪.‬‬ ‫݂ܰ ̱‬

‫ܨܚ ܝܒ‬ ‫‪7‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪31‬‬

‫‪31‬‬

‫‪3‬‬

‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫ܟܙ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܕ ܽܟ ܽܟܘܢ ܬܶܬ ݂ܰܟ ܽ‬ ‫ܫܠܘܢ ܒ̱ ܒ ܳܗ ܳܢ ܠ ܳܝܝܐ‪ .‬ܟܝܝܒ ܶܓܝܝܪ‬ ‫ܽ ܶ ݂ܰ‬ ‫ܐܡܚܐ ܠ ܳܪ ܳ‬ ‫ܶܕ ܶ‬ ‫ܘܗܝ‪.‬‬ ‫ܥܝܐ ܘܢܶܬ ݂ܰܒܕܪܘܢ ܐܡ̈ܪ ̱‬ ‫ܳ‬ ‫ܶܳ‬ ‫ܟܚ ܐܠ ܳܡܐ ܕ ܳܩ ܶܡܬ܆ ܳܩ ܶܕ ܐ̱ ܳܢ ܠ ܽܟܘܢ ݂ܰܠܓܠܝ ܶܠ܀‬ ‫ܳ ܶ ܽ ܽ ܶ ݂ܰ ܽ ܶ ܳ ܳ ܶ‬ ‫ܳ‬ ‫ܫܠܘܢ܆ ܐܠ ܠ ܐ ܳܢ‪.‬‬ ‫ܟܛ ܐ ݂ܰܡܪ ܶܠܗ ܟܐܦܐ‪ .‬ܐܢ ܟ ܗܘܢ ܢܬܟ‬ ‫ܠ ܳܐ ݂ܰܡܪ ܶܠܗ ܝܶ ܽܫܘܥ‪݂ܰ .‬ܐܡܝ ܳܐ ݂ܰܡܝܪ ܐ̱ ܳܢ ܳܠܝܟ܆ ݂ܰܕ ܐܢ̱ܝܬ ݂ܰܝ ܳ‬ ‫ܘܡ ܳܳܝܐ ܒܠܠ ܳܝܝܐ ܳܗ ܳܢ ܳ‬ ‫ܩܝܕ‬ ‫ܶ‬ ‫ܶ ܶ ݂ܰ ܳ ݂ܰ ܶ‬ ‫ܩܪ ܐ ܬ ܳܪܢܓܶܠ ܬ̈ܪܬܝ ݂ܰ ܒܳ ̈ܝ ܆ ܬ ܳܠܬ ܬܟ ܽܦܘܪ ܒ̱܀‬ ‫ܕܢ‬ ‫ܳ ܶ‬ ‫ܠ ܽܗܘ ܶܕܝ ݂݂ܰܳ ܳܝܪܐ݂ܳ ܳܐ ݂ܰܡܪ ̱ܗ ܳܘܐ‪ܶ .‬ܕ ܐܢ ܢܶ ܶ‬ ‫ܗܘܐ ܠ̱ ݂ܰܠ ܳ‬ ‫ܡܡܬ ݂ܰܥ ܳܡܟ܆ ܠ ܐܟ ܽܦܝܘܪ ܳܒܝܟ‬ ‫ܶ‬ ‫ܶ ܳ‬ ‫ܳܡܪ ̱ܝ‪݂ܰ .‬ܘܐܟ ܳܘܬܗ ܐܦ ܽܟ ܽܗܘܢ ܐ ݂ܰܡܪ ̱ܘ܀‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ ݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ‪ .‬ܬܒܝ ̱ܘ‬ ‫ܠܒ ܶܘܐܬܘ ܠ ܽܕܘܟ ܶܐ ܐ ܳܝܕܐ ܕ ܶܡܬܩ ܳܪܝܝܐ ܶܓܕܣ ݂ܰܡܝ ‪ܶ .‬ܘ ݂ܰܐܡܝܪ ܠ ܬܠ ܡ ̈ܝ ݂ܰܝܕ ̱‬ ‫ܳܗ ܳܪܟܐ ݂ܰܥܕ ݂ܰ‬ ‫ܡܨܠ ܐ̱ ܳܢ‪.‬‬ ‫ܠܓ ݂ܰܘܕ ݂ܰܒܝܝܪ ݂ܰܥ ܶܡܝܝܗ ܠ ܟ ܳ‬ ‫ܘܫܝܝܪܝ ܠ ܶܡܬܟ ܳܡܝ ܽ‬ ‫ܐܦܝܝܐ ݂ܰܘܠ ݂ܰܝ ܽ‬ ‫ܝܘܚ ܳܳ ܆ ݂ܰ‬ ‫ܥܩܝܝܘܒ ݂ܰܘܠ ܽܝܝ ݂ܰ‬ ‫ܝܪܘ‬ ‫݂ܰܘܠ ܶܡܬܬ ܳܥ ܽܩܘ‪.‬‬ ‫ܳ‬ ‫ܠܕ ܶܘ ݂ܰܐܡܝܪ ܠ ܽ‬ ‫ܫܝ̱ ݂ܰ‬ ‫ܥܕ ܳܡܝܐ ܠ ݂ܰܡܝܘܬܐ‪݂ܰ .‬ܩ ݂ܰܝܘܘ ܳܗ ܳܪܟܝܝܐ‬ ‫ܝܗܘܢ‪݂ܰ .‬ܟ ܳܪܝܝܐ ̱ܗܝ ܳܠ ܝܗ ܠ ݂ܰܳܦ ̱‬ ‫ܶܘܐܬܬܥܝܪ ̱ܘ܀‬ ‫ܩܪܒ ݂ܰܩܠܝܠ ݂ܰܘ ݂ܰ‬ ‫ܠܗ ݂ܰܘ ܶ‬ ‫ܡܨ ܶܠ ̱ܗ ܳܘܐ ܶܕ ܐܢ ܶܡܫܟ ܳܚܐ ܬ ܶ ݂ܰ‬ ‫ܢܦܠ ݂ܰܥܠ ݂ܰܐܪ ܳܥܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܥܒܝܪ ܶܡܳܶܝܗ‬ ‫ܳ‬ ‫ܳܫܥܬܐ‪.‬‬

‫‪111‬‬

Ch.



When they heard it, they were very glad and promised to give him money. And Judas1 looked for an opportunity to betray him.



On the first day of the festival of unleavened bread, when the Jews sacrifice the Passover, Jesus’2 disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”



He sent two of his disciples and said to them, “Go to the city, and a man carrying a vessel of water will meet you. Follow him.



Say to the owner3 of the house he enters, ‘Our Master4 says, “Where is the guestroom, where I may eat the Passover with my disciples?”’



And he will show you a large upper room, furnished and ready. Make preparations for us there.”



His disciples went out and came to the city, finding it just as he had told them. And they prepared the Passover.



When it was evening, he came with his twelve,



and while they were reclining and eating, Jesus said, “Truly I tell you, one of you eating with me will betray me.”



They began to be distressed and said to him one by one, “Is it I?”



He told them, “It is one of the twelve who dips with me into the dish.



The Son of Man will go, as it is written about him; but woe to that man through whom the Son of Man is betrayed. It would have been better for that man if he had not been born.”



While they were eating, Jesus took the bread and pronounced a blessing. He broke it and gave it to them, saying to them, “Take it; this is my body.”5



Then he took the cup, offered thanks and pronounced a blessing, and gave it to them. They all drank of it.



He said to them, “This is my blood of the new covenant, which is poured out on behalf of many. 1

‘Judas’: lit. ‘he’.

2

‘Jesus’: lit. ‘his’.

3

‘owner’: lit. ‘lord’.

4

‘Master’: in Syr. Rabban (i.e. ‘our rabbi’).

5

‘body’ or ‘flesh’.



‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬ ‫‪ 14‬ܝܕ‬ ‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬ ‫‪ 17‬ܝܙ‬ ‫‪ 18‬ܝ ܚ‬ ‫‪ 19‬ܝܛ‬ ‫‪ 1‬ܟ‬ ‫‪ 1‬ܟܐ‬ ‫‪‬‬

‫‪3‬‬ ‫‪4‬‬

‫ܶ ݂ܰ‬ ‫ܐܫܬܘܕܝܘ ܶܟ ܳ‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ݂ܰܟܕ ݂ܰ‬ ‫ܣܦܐ ܕܢܶܬ ܽܠܝܘܢ ܶܠܝܗ‪ܳ .‬‬ ‫ܘܒܥܶܝܐ ̱ܗ ܳܘܐ‬ ‫ܫܡܥ ̱ܘ ܚܕܝܘ‪ .‬ܘ‬ ‫ܶ ܶ ܳ‬ ‫ܝܘܗܝ܀‬ ‫ܠܗ ܦܠ ܥܐ ܕ ݂ܰܢܫܠ ܡ ̱‬ ‫ܽ ̈ܳܶ ܶ ܳ ܳ‬ ‫ܘܡܝܝܐ ݂ܰܩܕ ܳܡ ܳܝܝܝܐ ܕ ݂ܰܦܛܝܝ ܶ‬ ‫݂ܰܘܒ ݂ܰܝ ܳ‬ ‫ܨܚܝܝܐ܆ ܐܡܪܝ ܝ ܶܠܝܝܗ‬ ‫ܝ̈ܪ ܐ‪ :‬ܕ ܶܒܝܝܗ ܳܕܒܚ ܝ ܝ ܝܗܘܕܝܝܝܐ ܦ‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܰܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ‪݂ܰ .‬ܐ ܳ‬ ‫ܢܛܝܶܒ ܳܠܟ ܕܬ ܽܐܟܘܠ ܶܦ ܳ‬ ‫ܨܚܐ‪.‬‬ ‫ܝܟܐ ܳܨ ܶܒܐ ܐܢ̱ܬ ܕܢܐ ݂ܰ ܠ‬ ‫̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܗܝ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܶܠ ̱ܘ ݂ܰܠܡܕܝ̱ܳܝܬܐ܆ ܳ‬ ‫݂ܰ‬ ‫ܘܗܐ ܳܦ ݂ܰܓܝܥ‬ ‫ܘܫ ݂ܰܕܪ ܬ̈ܪܝ ܶܡ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܳ‬ ‫ܒ ܽܟܘܢ ݂ܰܓܒ ܳܪܐ ݂ܰܕܫܩܝܠ ܳܡ ܳܐܢ ܕ ݂ܰܡ ̈ܝܐ ܶܠ ̱ܘ ܳܒܬ ܶܪܗ‪.‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ܶ ݂ܰ ܳ‬ ‫ܫܪܝܝܐ ݂ܰܐ ܳ‬ ‫ܬܝܐ‪݂ܰ .‬ܪ ݂ܰܒ ܳܐ ݂ܰܡܪ܆ ݂ܰܐ ݂ܰ‬ ‫݂ܰܘܠ ܳ‬ ‫ܝܟܝܘ ܶܒܝܬܝ ݂ܰܡ ܳ‬ ‫ܝܟܝܐ‬ ‫ܝܟܐ ܕ ܳܥܐܠ ܐ ݂ܰܡܪ ̱ܘ ܠ ܡܪ ܐ ܒ‬ ‫ܶܕ ܽܐܟܘܠ ݂ܰܥ ݂ܰܬܠ ܡ ̈ܝ ݂ܰܕܝ ܶܦ ܳ‬ ‫ܨܚܐ‪.‬‬ ‫ܽ ܶ ܳ ݂ܰ ܳ ݂ܰ ݂ܰ ܳ ݂ܰ ݂ܰ ܳ ݂ܰ ݂ܰ‬ ‫ܳ‬ ‫ܘܗܐ ݂ܰ‬ ‫ܝܒܐ‪ .‬ܬ ܳܡ ܬ ܶܩܳ ̱ܘ ݂ܰܠ ‪.‬‬ ‫ܡܚ ܶܘܐ ܠ ܟܘܢ ܥܠܬܝܐ ܪܒܬܐ ܕܡܫܘܝܐ ܘܡܛ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰ ݂ܰ‬ ‫ܝܟ ܳܳܝܐ ܶܕ ݂ܰܐܡܝܪ ܠ ܝ ܽ‬ ‫ܐܫܟܚܝ ̱ܘ ݂ܰܐ ݂ܰ‬ ‫ܝܬܐ‪ܶ .‬ܘ ݂ܰ‬ ‫ܝܗܘܢ܆‬ ‫ܘܗܝ ܶܘܐܬܘ ܠܡܕܝ̱ܳ‬ ‫݂ܰܘ ݂ܰܢܦܩܝ ̱ܘ ܬܠ ܡ ̈ܝ ݂ܰܝܕ ̱‬ ‫ܘܛܝܶܒ ̱ܘ ܶܦ ܳ‬ ‫ܨܚܐ܀܀‬ ‫݂ܰ ܳ ݂ܰ ܳ ܶ ܳ ݂ܰ ܶ ݂ܰ ܶ‬ ‫ܥܣܪܬܗ܀‬ ‫ܘܟܕ ܗܘܐ ܪܡܫܐ ܐܬܐ ܥ ܬܪ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܠܥܣܝ ܐܶ ݂ܰܡܪ ܝܶ ܽܫܘܥ‪ .‬ܐܡܝ ܐ ݂ܰܡܪ ܐ ܳܢ ܠ ܽܟܘܢ ܕ ݂ܰܚܝܕ ܶܡ ܽ‬ ‫ܘܟܕ ܣܡܝܟܝ ܳ‬ ‫݂ܰ‬ ‫ܳܟܝܘܢ‬ ‫̱‬ ‫ܡ̱ ܽܗܘ ݂ܰܢܫܠ ݂ܰܡܳ ̱̱܀‬ ‫ܳܕ ܶܐܟܠ ݂ܰܥ ̱‬ ‫ܶ‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ݂ܰܫܪܝܘ ܶܡܬܬܥܝܩܝ ܳܘܐܡܪܝ ܶܠܗ‪݂ܰ .‬ܚܕ ݂ܰܚܕ‪ .‬ܠ ܳܡܐ ܐ ܳܢ܀‬ ‫ܳ‬ ‫ܽܗܘ ܶܕܝ ܐܶ ݂ܰܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܚܕ ܶܡ ܬ ܶ̈ܪ ݂ܰ‬ ‫ܡ̱ ܒ ݂ܰܠܓܬܐ‪.‬‬ ‫ܥܣܪ ܕ ܳܨ ݂ܰܒܥ ݂ܰܥ ̱‬ ‫ܝܟ ܳܳܐ ݂ܰܕܟܝܒ ݂ܰ‬ ‫݂ܰܘܒ ܶܪܗ ܕܐ ܳܢ ܳܫܐ ܳܐ ܶܠ ݂ܰܐ ݂ܰ‬ ‫ܝܘܗܝ‪ܳ .‬ܘܝ ܶܕܝܝ ܠ ݂ܰܓܒ ܳܝܪܐ ݂ܰܗܘ ܕܒ ܶ‬ ‫ܐܝܝܕܗ‬ ‫ܥܠ‬ ‫̱‬ ‫̱‬ ‫ܶܽ ܳ ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶܡܫܬ ܶܠ ܒܪܗ ܕܐ̱ܢܫܐ‪ .‬ܦܩܚ ̱ܗܘܐ ܠܗ ܠ ܓܒܪܐ ܗܘ ܠܐܘ ܠ ܐܬܝܠܕ܀‬

‫ܘܝܝܗܒ ܠ ܽ‬ ‫ܘܒ ܶ‬ ‫ܟܒ ݂ܰ‬ ‫ܢܣܒ ܝܶ ܽܫܘܥ ݂ܰܠ ܳ‬ ‫ܚܡܝܐ܆ ݂ܰ‬ ‫ܘܟܕ ܶܗ ܽܢܘܢ ܳܠܥܣܝ ܆ ݂ܰ‬ ‫ܝܪܟ ݂ܰܘ ܳ‬ ‫ܝܗܘܢ‬ ‫ܩܝܨ ܐ ݂ܰ ̱‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܘܗܝ ݂ܰܦܓܪ ̱ܝ܀‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܗܘܢ‪݂ܰ .‬ܣܒ ̱ܘ ܳܗ ܳܢ ܐ݂ܳ ̱‬ ‫ܢܣܒ ܳܟ ܳܣܐ ݂ܰܘܐܘܕܝ ݂ܰ‬ ‫ܟܓ ݂ܰܘ ݂ܰ‬ ‫ܘܒ ܶܪܟ ݂ܰ‬ ‫ܘܝ ̱ܗܒ ܠ ܽܗܘܢ‪ܶ .‬ܘܐܫܬܝܘ ܶܡܳܶܗ ܽܟ ܽܗܘܢ‪.‬‬ ‫݂ܰ ܳ ݂ܰ ܳ ݂ܰ ̈ܶ ܶ ܶ‬ ‫ܬ ܶ‬ ‫ܐܫܕ‪.‬‬ ‫ܡ̱ ܕܕ ݂݂ܰܳܩܐ ܚܕܬܐ܇ ܕܚܠܦ ܣܓܝܐܐ ܡ‬ ‫ܟܕ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܳ .‬ܗ ݂ܰܢܘ ܶܕ ̱‬

‫‪118‬‬

Ch. 

Chapter  

Now the Passover of the festival of unleavened bread was coming two days later,1 and the chief priests and the scribes were seeking how they might craftily arrest and kill Jesus.2



“Not during the festival,” they said, “so that a riot will not occur among the people.”



When he was in the house of Simon the leper in Bethany, while he was sitting to eat, a woman came, carrying an alabaster jar of very expensive perfume, made of choice nard. She opened it and poured it on Jesus’ head.



But there were some disciples who were irked by this inside themselves, and they said, “Why the waste of this perfume?



For it would have been possible to sell it for more than 300 denarii,3 and the money4 given to the poor.” And they were very displeased with her.



But Jesus said, “Leave her alone. Why are you bothering her? She has done a beautiful thing to me.



For you always have the poor with you, and you can do good for them whenever you wish; but I will not always be with you.



She has done what she could, perfuming my body ahead of time, as if for burial.



Truly I tell you, anywhere this good news of mine is proclaimed throughout the world, what she has done will also be told, in memory of her.”



Then Judas Iscariot, one of the twelve, went to the chief priests in order to betray5 Jesus to them.

1

‘two days later’: lit. ‘after two days’.

2

‘Jesus’: lit. ‘him’.

‘denarii’: plural of denarius; a denarius is a Roman silver coin, roughly equivalent to a workman’s daily wage. 3

4

‘the money’: lit. ‘it’.

5

‘betray’ or ‘deliver’ (the expression can have either meaning; also in v. 11).



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܕ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬

‫ܳ ݂ܰ‬ ‫ܨܚܝܐ ܕ ݂ܰܦܛ ܶ‬ ‫ܘܒܥܶܝܝ ܗ ݂ܰܘܘ ݂ܰ̈ܪ ݂ܰܒܝ̱ ܳܟ ̈‬ ‫ܝܝ̈ܪ ܐ‪ܳ .‬‬ ‫ܬܪ ܶܕܝ ܬ ܶ̈ܪܝ ݂ܰܝܘܡ ̈ܝ ܆ ܳܗ ܶܘܐ ̱ܗ ܳܘܐ ܶܦ ܳ‬ ‫ܝܗ ܶܢ‬ ‫ܒ‬ ‫̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܣܦ̈ܪ ܐ܆ ܐ ݂ܰ‬ ‫ܳ‬ ‫ܝܟ ܳܳܐ ܒܳܶܟܶܠ ܢܶ ܽ‬ ‫ܐܚܕܘܢ ܘܢܶܩܛܠ ܳܘܢ ܝ ̱ܗܝ‪.‬‬ ‫ܳܘܐܡܪܝ ̱ܗ ݂ܰܘܘ ܳܠ ܒ ݂ܰܥܕܥܐ ܳܕ ܐ‪݂ܰ .‬ܕܠ ܳܡܐ ܢܶ ܶ‬ ‫ܫܓ ܳ‬ ‫ܗܘܐ ܽ‬ ‫ܘܫܝܐ ܒ ݂ܰܥ ܳܡܐ܀܀‬ ‫݂ܰ ܶ‬ ‫݂ܰ‬ ‫ܬܝܗ ܕ ܶܫ ܽ‬ ‫݂ܰ ܽ‬ ‫ܡܥܝܘܢ ݂ܰܓ ܳ‬ ‫ܪܒܝܐ ݂ܰܟܝܕ ܣܡܝܝܟ܆‬ ‫ܘܗܝ ܒ ܶܒܬܝ ݂ܰܥܳ ܳܝܐ܇ ܒܒ‬ ‫ܘܟܕ ݂ܰܗܘ ܳܐ݂ܳ ̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܶ ܳܬܬ ܐܢܬܬܐ ܕ ܐ݂ܳ ܶ‬ ‫ܝܬܐ ܕ ܶܒ ܳ‬ ‫ܣܡܝܐ ܕ ݂ܰܢܪܕܝܝ ܪܝ ܳܫ ܳܝܝܐ ݂ܰܣܓܝ̱ ܕ ݂ܰܡ ̈ܝܝܐ‬ ‫ܥܠܝܗ ܳܫܛܝܦ‬ ‫̱‬ ‫݂ܰ ݂ܰ ܳ ݂ܰ ݂ܰ ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܦܬܚܬܗ ܘܐܫܦܥܬܗ ܥܠ ܪܝܫܗ ܕܝܫܘܥ܀‬ ‫ܝܗܘܢ ܒ ݂ܰܳܦ ܽ‬ ‫ܝܕܐ ܶܕ ܐܬ ܶܒܝܐܫ ܠ ܽ‬ ‫ܐ݂ܳ ̱ܗ ݂ܰܘܘ ܶܕܝ ܐ̱ ܳܢ ܳ ̈ܫܐ ܶܡܝ ݂ܰܬܠ ܡ ̈ܝ ܶ‬ ‫ܫܝܗܘܢ ܶܘ ݂ܰܐܡܝܪ ̱ܘ‪.‬‬ ‫ܗܘܐ ݂ܰܐܒ ܳܕ ܳܢ ܕ ܳܗ ܳܢ ܶܒ ܳ‬ ‫݂ܰܕܠ ܳܡ ܳܳܐ ܳ‬ ‫ܣܡܐ‪.‬‬ ‫ܶܡ ݂ܰ‬ ‫ܫܟܚ ̱ܗ ܳܘܐ ܶܓܝܪ ܠ ܶܡ ݂ܰܙܕ ܳܒ ܽܳܘ ݂݂ܰܳܝܪ ܶܡ ܬ ܳܠܬ ܳܡܐܐ ܕ ܳܝܳ̈ܪܝܝ ܆ ݂ܰܘܠ ܶܡܬ ܳ‬ ‫ܝܗ ܽܒܝܘ‬ ‫ܠ ܶܡ ̈ܣܟܳܶܐ‪ܶ .‬‬ ‫ܘܡ ݂ܰܙܕܥܦܝ ̱ܗ ݂ܰܘܘ ܶܒܗ܀‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܥܒ ܳܝܕܐ ݂ܰܫܦ ܳ‬ ‫ܝܬܘܢ ܳܠ ܝܗ‪ܳ .‬‬ ‫ܝܝܪܐ‬ ‫ܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܐ ݂ܰܡܪ ܽܫܘܒܩܘܗ‪ܳ .‬ܡ ܳܳܐ ݂ܰܡܗܪܝܝ ܐܢ ̱‬ ‫ܥܶܒ ݂ܰܕܬ ܠ ܳܘܬ ̱ܝ‪.‬‬ ‫ܽ‬ ‫ܒ ݂ܽܟ ݂ܰܙܒ ܶܓܝܝܪ ܶܡ ̈ܣܟܳܶܝܐ ܐ݂ܳ ܠ ܽܟܝܘܢ ݂ܰܥ ܽ‬ ‫ܡܟܝܘܢ ܶܘ ݂ܰܐܡܝܬ ̱ܝ ܕ ܳܨ ܶܒܝܝ ܐܢ̱ܝܬܘܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܝܬܘܢ ܕܬܶܥܒܝ ܽܝܕܘܢ ܠ ܝ ܽ‬ ‫ܝܗܘܢ ܕ ݂ܰܫܦܝܝܝܪ‪ .‬ܐ ܳܢ ܶܕܝ ܝ ܠ ܒ ݂ܽܟ ݂ܰܙܒ ܝ ܐ݂ܳܝ‬ ‫ܶܡܫܟܚ ܝ ܝ ܐܢ̱ܝ‬ ‫ܠ ܳܘܬ ܽܟܘܢ‪.‬‬ ‫݂ܰ ܽ ܳ‬ ‫݂ܰ‬ ‫ܝܗ ܶܕ ܐ ܥܶܒ ݂ܰܝܕܬ‪݂ܰ .‬‬ ‫ܝܘܪܬܐ ݂ܰܒ ݂ܰ‬ ‫݂ܰܗܘ ܕ ܐ݂ܳ ̱ܗ ܳܘܐ ܳܠ ܗ ܠ ܳ‬ ‫ܣܡܝܬ‬ ‫ܘܩܕ ݂ܰܡܝܬ ܐܝܝܟ ܕܠܩܒ‬ ‫ܘܫܡ̱‪.‬‬ ‫ܽܓ‬ ‫̱‬ ‫ܶ‬ ‫݂ܰܘܐܡܝ ܳܐ ݂ܰܡܪ ܐ ܳܢ ܠ ܽܟܘܢ܆ ܕ ܽܟܠ ݂ܰܐ ܳ‬ ‫ܝܟܐ ܕܬܶܬܟ ܶܪ ݂ܰ‬ ‫ܣܒܪܬ ̱ܝ ܳܗ ܶܕ ܐ ܒ ݂ܽܟܝܗ ܳܥܠ ܳܡܝܐ܆‬ ‫̱‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳܘܐܦ ܶܡ ܶܕ ܕܥܒܕܬ ܗܕ ܐ ܢܬܡ ܠ ܕܘܟܪܢܗ܀‬ ‫݂ܰ ܽ ܳ‬ ‫ܶ‬ ‫ܳ ݂ܰ ݂ܰ ܳ ̈ ݂ܰ‬ ‫ܘܛܝܝܐ ݂ܰܚܝܝܕ ܶܡܝ ܬ ܶ̈ܪ ݂ܰ‬ ‫ܝܗ ܶܢ ܐܝܝܝܟ‬ ‫ܥܣܝܝܪ܆ ܐ ݂ܰ ܠ ܠ ܝܝܘܬ ̈ܪ ܒܝܝ̱ ܟܝ‬ ‫ܝܝ ܽܗ ܳܘܕ ܐ ܶܕܝܝ ܣܟܪܝ‬ ‫ܝܘܗܝ ܠ ܽܗܘܢ ܠ ܝܶ ܽܫܘܥ܀‬ ‫ܕ ݂ܰܢܫܠ ܡ ̱‬

‫‪116‬‬

Ch.



so that if he should come suddenly, he will not find you sleeping.



What I say to you, I say to you all: Be watchful!”



‫‪ 36‬ܠܘ‬ ‫‪ 37‬ܠܙ‬

‫ܶ‬ ‫݂ܰܕܠ ܳܡܐ ܢܐܬܐ ܶܡ ܶܫܠ ܳܝܐ‬ ‫ܳ‬ ‫ܶܡ ܶܕ ݂ܰܕܠ ܽܟܘܢ ܶܕܝ ܐ ݂ܰܡܪ‬

‫ܽ‬ ‫ܫܟ ܽ‬ ‫ܘܢܶ ݂ܰ‬ ‫ܚܟܘܢ ݂ܰܟܕ ݂ܰܕܡܟܝ ܐܢ̱ܬܘܢ‪.‬‬ ‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܗܘ݂ܳܘܢ ܥܝܪܝ ܀‬ ‫ܐ̱ ܳܢ ܠ ݂ܽܟ ܽܟܘܢ ܽ ̱ܗܘ ܐ ݂ܰܡܪ ܐ̱ ܳܢ܆‬

‫‪114‬‬

Ch.



the stars will fall from the sky and the powers of heaven1 will be shaken.



Then they will see the Son of Man coming in the clouds, with great power2 and with glory.



He will send out his angels and gather his chosen ones from the four winds, from the ends of the earth to the ends of the heavens.3



Learn a parable4 from the fig tree: when its branches have become tender and its leaves have budded out, you know that summer has arrived.



So also, when you see these things happening, realize that it is near, at the door.



Truly I tell you, this generation will not pass away until all these things happen.



Heaven5 and earth will pass away; my words will not pass away.



But about that day or hour no one knows, not even the angels of heaven, nor the Son, but only the Father.



Watch, stay awake, 6 and pray, because you do not know when the time is.



For it is just like a man who went away on a journey: He left his house and put his servants in charge, giving to each his or her task. He ordered the gatekeeper to be watchful.7



So stay awake, because you do not know when the master of the house will come, whether in the evening, or in the middle of the night, or when the cock crows, or in the morning— ‘heaven’ or ‘the sky’ (the term can mean ‘sky/heaven’ in a literal sense or ‘heaven’ in a more transcendent sense). 1

2

‘great power’ or ‘a great army’ (the term can have either meaning).

‘the heavens’ or ‘the sky’ (the term can mean ‘sky/heavens’ in a literal sense or ‘heaven’ in a more transcendent sense). 3

4

‘parable’ or ‘allegory’: in Syr. pelēthā.

‘Heaven’ or ‘The sky’ (the term can mean ‘sky/heavens’ in a literal sense or ‘heaven’ in a more transcendent sense). 5

‘Stay awake’ or ‘Be watchful’ (the expression can have either meaning; also in v. 35). 6

‘be watchful’ or ‘stay awake’ (the expression can have either meaning; also in v. 37). 7



‫‪5‬‬ ‫‪6‬‬

‫‪7‬‬

‫‪8‬‬

‫‪9‬‬ ‫‪31‬‬

‫‪31‬‬ ‫‪3‬‬

‫‪33‬‬ ‫‪34‬‬

‫‪35‬‬

‫ܫܡ ܳܝܐ ܢܶܬܬ ܽ‬ ‫ܘܟ ̈‬ ‫ܟܗ ݂ܰ‬ ‫ܘܚ ̈ܝ ݂ܰܠ ܳܘ ܳܬܐ ݂ܰܕ ݂ܰ‬ ‫ܘܟ ܶܒܐ ܢܶܦ ܽܠܘܢ ܶܡ ݂ܰ‬ ‫ܫܡ ܳܝܐ‪݂ܰ .‬‬ ‫ܝܥܘܢ‪.‬‬ ‫ܚܙ ܳܘܢ ܝܝܗܝ ݂ܰܠܒܝ ܶ‬ ‫ܝܪܗ ܕܐ ܳܢ ܳܫܝܝܐ ݂ܰܟܝܝܕ ܳܐܬܶܐ ݂ܰܒ ̈ܥ ܳܳܳܶܝܝܐ܇ ݂ܰܥܝ ݂ܰܚ ܝ ܝ ܳܝܶܠ ݂ܰܪ ܳܒܝܝܐ ݂ܰ‬ ‫ܘܗ ܶܝܕܝܝ ܢܶ ܽ‬ ‫ܟܘ ܳ‬ ‫ܘܥܝ‬ ‫̱‬ ‫̱‬ ‫ܽܫܘܒ ܳܚܐ‪.‬‬ ‫ܶ ݂ܰ ܳ ݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ ݂ܰ ̈‬ ‫݂ܰ‬ ‫ܬ ܶ‬ ‫ܝܗܝܝ ܽ̈ܪ ܶ‬ ‫ܘܚܝܐ‪ܶ .‬ܡܝ‬ ‫ܝܘܗܝ ܡܝ ܐܪܒܥ‬ ‫ܟܙ ܳܗ ܶܝܕܝ ݂ܰܢܫ ݂ܰܕܪ ݂ܰܡܶܠܟܘ ̱ܗܝ܆ ݂ܰܘܢܟܳܶܝܫ ܠ ̈ܓ ݂ܰܒ ̱‬ ‫ܪܝ ܳܫܗ ݂ܰܕ ܳ‬ ‫ܥܕ ܳܡܐ ܠ ܪܝ ܳܫܗ ݂ܰܕ ݂ܰ‬ ‫ܐܪܥܐ ݂ܰܘ ݂ܰ‬ ‫ܫܡ ܳܝܐ܀‬ ‫ܝܘ ܶܟܝܗ ݂ܰܘܦ ݂ܰܪܥܝܘ ݂ܰܛ ܶ‬ ‫ܟܚ ܶܡܝ ܬ ܳܬܐ ܶܕܝܝ ܝ ݂ܰܠܦܝ ̱ܘ ܶܦ ܶܝܶܠ ܳܬܐ‪ .‬ܕ ܳܡܝܝܐ ܕ ݂ܰܪܟ ݂ܰܣ ̈‬ ‫̈ܪܦܝܝܗ܆ ܳܝܕܥܝܝ‬ ‫̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܢ̱ܬܘܢ ݂ܰܕܡܛܐ ݂ܰܩܝܛܐ‪.‬‬ ‫ܳ ݂ܰ ܳ ܳ ݂ܰ ܽ ܳ ݂ܰ ݂ܰ ܽ‬ ‫ܶ‬ ‫̈‬ ‫ܝܒܐ ܗܝ ݂ܰܥܠ ݂ܰܬ ܳ‬ ‫݂ܰ‬ ‫ܪܥܐ‪.‬‬ ‫ܟܛ ܗܟܳܐ ܐܦ ܐܢ̱ܬܘܢ ܡܐ ܕ‬ ‫ܚܙ݂ܳܘܢ ܳܗܠܝ ܕ ܳܗܘ ܳܝ ܆ ݂ܰܕܥ ̱ܘ ܕܩܪ ܳ ̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠ ݂ܰܐܡܝ ܳܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܝܘܢ܆ ܕܠ ܬ ݂ܰ‬ ‫ܝܬܐ ܳܗ ܶܕ ܐ܇ ݂ܰ‬ ‫ܥܕ ܳܡܝܐ ܕ ܳܗ ܶܠܝܝ ܽܟ ܶܗܝܝ‬ ‫ܥܒܝܪ ݂ܰܫܪܒ‬ ‫ܢܶ ̈‬ ‫ܗܘ ܳܝ ‪.‬‬ ‫ܳ‬ ‫ܫܡ ܳܝܐ ݂ܰܘ ܳ‬ ‫ܐܪܥܐ ܢܶܥܒ ܽܪܘܢ܆ ܶ‬ ‫݂ܰ‬ ‫ܘܡ ݂ܰܠ ̱̈ ܠ ܢܶܥܒ ܳ̈ܪܢ܀‬ ‫ܠ‬ ‫ܳ ܳ‬ ‫ܘܡܐ ݂ܰܗܘ ݂ܰ‬ ‫ܥܬܐ ܳܗܝ܆ ܐ̱ ܳܢܫ ܳܠ ܳܝ ݂ܰܕܥ‪ܳ .‬ܐܦ ܳܝܶܠ ݂ܰܡ ݂ܰܶܠ ̈ܶܟܝܐ ݂ܰܕ ݂ܰ‬ ‫ܠܒ ݂ܰܥܠ ܶܕܝ ݂ܰܝ ܳ‬ ‫ܫܡ ܳܝܝܐ‪.‬‬ ‫ܘܥܠ ܫ‬ ‫ܶ ܳ ܶ ݂ܰ‬ ‫ܳ‬ ‫ܘܠ ܒ ܳܪܐ‪ .‬ܐܠ ܐܢ ܐ ܳܒܐ܀‬ ‫ܽ ܶ‬ ‫ܳ‬ ‫ܠܓ ݂ܰ‬ ‫ܚܙܘ ܐܶܬܬܥܝܪ ̱ܘ ݂ܰ‬ ‫ܘܨ ݂ܰܠܘ‪ .‬ܠ ܶܓܝܪ ܳܝܕܥܝ ܐܢ̱ܬܘܢ ܐ ݂ܰܡܬ ̱ܝ ܽ ̱ܗܘ ݂ܰ ܒ ܳܳܐ܀‬ ‫ܳ‬ ‫݂ܰ ܶ‬ ‫ܠܕ ݂ܰܐܝܝܝܟ ݂ܰܓܒ ݂ܰ‬ ‫ܚܝܝܙܩ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܝܝܪܐ ̱ܗܘ ܶܓܝܝܝܪ ݂ܰܕ ݂ܰ‬ ‫ܝܝܬܝܗ܆ ݂ܰ‬ ‫ܘܝܝܝ ̱ܗܒ ܽܫܘܠ ܛ ܳܳܝܝܐ‬ ‫ܫܒܝܝܩ ܒ‬ ‫ܳ ܶ ݂ܰ ܳ‬ ‫ܬ ܳ‬ ‫݂ܰ ̈‬ ‫ܪܥܐ ݂ܰܦ ܶܩܕ ܕܢܶ ܶ‬ ‫ܗܘܐ ܥܝܪ‪.‬‬ ‫ܘܗܝ ݂ܰܘܠ̱ ܳܢܫ ܐ̱ ܳܢܫ ܥܒܕܗ‪ .‬ܘܠ‬ ‫ܠ ܥܒ ݂ܰܕ ̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܬܘܢ ܐܶ ݂ܰܡܬ ̱ܝ ܳܐܬܶܐ ܳܡ ܶ‬ ‫ܝܪܗ ܕ ݂ܰܒܝܬܝܐ‪ .‬ܒ ݂ܰܪܡ ܳܫܝܐ ܐܘ‬ ‫ܠܗ ܐܬܬܥܝܪ ̱ܘ ܳܗܟܝܠ‪ .‬ܕܠ ܳܝܕܥܝ ܐܢ‬ ‫̱‬ ‫ܳ ݂ܰ ݂ܰ ܳ ݂ܰ ܳ ݂ܰ‬ ‫ܩܪܐ ܬ ܳܪܢܓܶܠ ܐܘ ܒ ݂ܰܨܦ ܳܪܐ‪.‬‬ ‫ܒ ܶܦܠ ܶܓܗ ܕܠ ܝܐ‪ .‬ܐܘ ܒܡ‬

‫‪11‬‬

Ch. XI



But when you see the impure sign that brings desolation1 that is spoken about in the prophet Daniel standing where it should not be (the reader should consider carefully),2 then those who are in Judaea should escape to the mountain.



Whoever is on the roof should not come down or go in to get anything from his house.



Whoever is in the field should not go back to get his clothes.



Woe to pregnant women and to those who are nursing in those days.



Pray that your escape will not happen in winter,



for in those days there will be suffering, the likes of which has not occurred since the beginning of the creation that God made until now, nor will ever happen again.



If the Lord had not shortened those days, no flesh would live; but for the sake of the chosen ones3 whom he has chosen, he has cut those days short.



At that time, if anyone says to you, ‘Look! The Messiah is here,’ or, ‘Look! There he is,’4 do not believe it.



For false Messiahs will arise, along with lying prophets,5 and they will supply signs and wonders and deceive, if possible, even the chosen ones.



But as for you, be wary. Look, I have told you everything ahead of time.



In those days, after the suffering, the sun will grow dark and the moon will not give its light;

1

‘the impure sign that brings desolation’: lit. ‘the impure sign of desolation’.

‘should consider carefully’ or ‘should understand’ (the expression can have either meaning). 2

‘for the sake of the chosen ones’ or ‘because of the chosen ones’ (the expression can have either meaning in this context). 3

4 5

‘There he is’: lit. ‘There’. ‘lying prophets’ or ‘false prophets’: lit. ‘prophets of falsehood’.



‫ܨܚ ܝܐ‬ ‫‪14‬‬

‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬

‫‪1‬‬

‫‪1‬‬

‫‪‬‬

‫‪3‬‬ ‫‪4‬‬

‫ܳ ܶ ݂ܰ ݂ܰ ܽ ܳ ܳ ݂ܰ ܳ‬ ‫ܘܪܒܐ‪ܳ :‬ܗܝ ݂ܰܕ ܐܡ ܳ‬ ‫ܝܪܐ ܒ ܳܕܢ ܝܐܝܶܠ ܢܒ ܳܝܝܐ‪ :‬ܕ ܳܩ ܳ‬ ‫ܬܐ ܕ ܽܚ ܳ‬ ‫ܝܡܝܐ‬ ‫ܝܕ ܡܐ ܕܝ ܕܚܙ݂ܳܘܢ ܐܬܐ ܛܳܦ‬ ‫ܽ ܶ‬ ‫ܳ ܶ ݂ܰ‬ ‫݂ܰ ܳ ܳ ܳ ܶ ݂ܰ ܳ ܶ ܶ ݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܐܝܟܐ ܕܠ ܘܠ܆ ܗܘ ܕܩܝܪ ܐ ܢܣܬܟܝܠ ܗܝܕܝܝ ܐܝܠܝܝ ܕܒܝܝܗܘܕ ܐܢܝܘܢ ܢܥܪܩܝܘܢ‬ ‫ܠ ܽܛ ܳ‬ ‫ܘܪ ܐ‬ ‫ܶ‬ ‫ܐܓ ݂ܰܪܐ ܗܘ‪ܳ .‬ܠ ܢܶ ܽܚܘܬ ܳܘܠ ܢܶ ܽܥܘܠ ܠ ܶܡ ݂ܰ‬ ‫ܝܗ ݂ܰ‬ ‫ܫܩܠ ܶܡ ܶܕ ܶܡ ݂ܰܒܬܝܗ‬ ‫ܘܡ ܕ ܶܒ ܳ ̱‬ ‫݂ܰ‬ ‫ܩܶܠ ܗܘ܆ ܳܠ ܢܶܬ ܶ‬ ‫ܗܦܟ ܠ ܶܒܣܬ ܶܪܗ ܕܢܶ ܽ‬ ‫ܝܘ ݂ܰ‬ ‫ܫܩܘܠ ܠ ܳܒ ܶܫܗ܀‬ ‫ܘܡ ݂ܰܕܒ ݂ܰܚ ̱‬ ‫ܳ‬ ‫݂ܰ ܳ ̈ ܳ‬ ‫ܬܐ ݂ܰܘܠ ܶ‬ ‫ܝܠܝ ܕ ݂ܰܡ ̈ܝܳ ܳܩ ܒ ܳܗ ܽܢܘܢ ݂ܰܝ ̈ܘ ܳܡܬܐ܀‬ ‫ܝܙ ܳܘܝ ܶܕܝ ܠ ܒܛܳ‬ ‫ܗܘܐ ܽ‬ ‫ܥܪܘܩ ܽ‬ ‫ܝ ܚ ݂ܰܨ ݂ܰܠܘ ܶܕܝ ܕ ܳܠ ܢܶ ܶ‬ ‫ܝܟܘܢ ܒ ݂ܰܣܬ ܳܘܐ‪.‬‬ ‫݂ܰ ̈ ܳ ܳ ܳ ܽ ܽ ܳ ܳ ܳ ܳ ݂ܰ ܶ‬ ‫ܳ‬ ‫ܝܛ ܢܶ ܶ‬ ‫ܗܘܐ ܐܟ ܳܘܬܗ ܶܡ ܪܝܫ ܒܪ݂ܳܐ ݂ܰܕܒ ܳܝܪܐ‬ ‫ܗܘܐ ܶܓܝܪ ܒܝܘܡܬܐ ܗܢܘܢ ܐܘܠ ܨ ܢ܆ ܕܠ‬ ‫݂ܰ‬ ‫ܥܕ ܳܡܐ ܠ ܳܗ ܳܫܐ ܳܘܠ ܢܶ ܶ‬ ‫ܠܐ ܳ ܳܗܐ ݂ܰ‬ ‫ܗܘܐ‪.‬‬ ‫ܽ‬ ‫ܶܳ‬ ‫ܳ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܟ ܶܘܠܐܘ ܠ ܳܡ ܳܪܝܐ ܕ ݂ܰܟܪܝ ݂ܰܝ ̈ܘ ܳܡܬܐ ܳܗ ܽܢܘܢ܆ ܠ ܳܚ ܝܶܝܐ ̱ܗ ܳܘܐ ܽܟܝܠ ܒ ݂ܰܣܝܪ‪ .‬ܐܠ ܶܡܛܝܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܓ ݂ܰܒ ̈ܝܐ ݂ܰܕ ܓ ܳܒܐ ݂ܰܟܪܝ ݂ܰܝ ̈ܘ ܳܡܬܐ ܳܗ ܽܢܘܢ܀‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܐܡܝܝܪ ܠ ܽܟܝܝܘܢ‪ :‬ܕ ܳܗܐ ܳܗ ݂ܰܪܟ ܝܐ ̱ܗܘ ܡܫܝ ܳܚܝܝܐ‪ܳ :‬‬ ‫ܟܐ ܳܗ ܶܝܕܝ ܝ ܐܶܢ ܐ̱ ܳܢܝܝܫ ܢ ݂ܰ‬ ‫ܘܗܐ ܳܗܪܬ ܳܡ ܝ ܆ ܠ‬ ‫ܬ ݂ܰܗ ܽ‬ ‫ܝܡܳܘܢ‪.‬‬ ‫ܳ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܒ ܽܢܩ ܽ‬ ‫ܘܡܝܝܘܢ ܶܓܝܝܝܪ ܡܫ ̈ܝ ܶܚܝܝܐ ܕ ݂ܰܕ ܳܓ ܽܠܝܝܘܬܐ ݂ܰܘ ̈ܢܒܝܶܝܝܐ ܕ ݂ܰܟ ܳܕ ܽܒܝܝܘܬܐ‪ .‬ܘܢܶܬ ܽܠܝܝܘܢ ܐܬ ̈ܘܬܐ‬ ‫ܶ ܳ ܳ ݂ܰ ܽ ܶ‬ ‫ܳ‬ ‫ܛܥܘܢ ܐܢ ܶܡܫܟ ܳܚܐ ܐܦ ݂ܰܠ ̈ܓ ݂ܰܒ ܳܝܐ‪.‬‬ ‫ܘܬܕܡ̈ܪܬܐ‪ .‬ܘܢ‬ ‫݂ܰ ܽ‬ ‫ܬܘܢ ܶܕܝ ܐܶ ݂ܰܕ ݇ܗܪܘ‪ܳ .‬ܗܐ ݂ܰܩܕ ܶܡܬ ܐܶ ܶ‬ ‫ܡܪܬ ܠ ܽܟܘܢ ܽܟܠ ܶܡ ܶܕ ܀‬ ‫̱‬ ‫ܟܓ ܐܢ ̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ ܽ ܶ ݂ܰ ̈ ܳ ܳ ܳ ݂ܰ‬ ‫ܘܣ ܳ‬ ‫ܚܫܝܟ‪݂ܰ .‬‬ ‫ܡܫܝܐ ܢܶ ݂ܰ‬ ‫ܬܪ ܐܘܠ ܳܨ ܳܢ ݂ܰܗܘ܆ ܶܫ ܳ‬ ‫ܝܗܪ ܐ ܠ ܢܶܝܬܠ‬ ‫ܟܕ ܒܗܢܘܢ ܕܝ ܝܘܡܬܐ ܒ‬ ‫ܽܢ ܶ‬ ‫ܘܗܪܗ‪.‬‬

‫‪111‬‬

Ch. 

Chapter  

As Jesus exited the temple, one of his disciples said to him, “Teacher, look! See what grand stones, and what fine buildings!”1



Jesus said to him, “Do you see these great buildings? Not a stone will be left standing here2 that will not be pulled down.”



While Jesus was sitting on the Mount of Olives across from the temple, Cephas, James, John, and Andrew asked him on their own,



“Tell us, when will these things happen, and what will be the sign that they are all near to being fulfilled?”



Jesus began to tell them, “See to it that no one deceives you,



for many will come in my name and say, ‘I am he,’ and they will deceive many.



But when you hear of wars and reports3 of battles, do not be afraid. This must happen, yet it is still not the end.



For nation will rise against nation, and kingdom against kingdom, and there will be earthquakes in many places, and famines, and disturbances. These are the beginnings of birth pangs.4



But look out for yourselves, because they will hand you over to judges and you will be flogged in their synagogues. You will stand before kings and governors on my account, as a testimony for them.



But first, my gospel must be preached among all nations.



Now when they bring you to hand you over, do not worry ahead of time what you will say, nor consider it. Instead, say what is given to you in that hour, for it is not you speaking, but the Holy Spirit.



A brother will hand his brother over to death, and a father his child, and children will rise up against their parents and kill them.



You will be despised by everyone on account of my name, but whoever endures until the end will be saved.

1

‘what grand stones, and what fine buildings’: lit. ‘what stones and what buildings’.

2

‘not a stone will be left standing here’: lit. ‘stone upon stone will not be left here’.

3

‘reports’: lit. ‘the report’.

4

‘birth pangs’ or ‘sorrows’ (the term can have either meaning).



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܓ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬

‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬

‫݂ܰ‬ ‫ܳ ܶ‬ ‫݂ܰ ݂ܰ‬ ‫ܶ‬ ‫ܘܗܝ‪݂ܰ .‬ܡܠ ܳܦ ܳܳܝܐ܆ ܳܗܐ‬ ‫ܘܟܕ ݂ܰܢܦܩ ܝܶ ܽܫ ܶܘܥ ܶܡ ݂ܰܗܝܟܶܠ܆ ܐ ݂ܰܡܪ ܠܗ ݂ܰܚܕ ܶܡ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܝܠܝ ܟ ̈‬ ‫ܐܦܐ ݂ܰܘ ܶ‬ ‫ܚܙܝ ܐ ܶ‬ ‫ܐܝܠܝ ܶܒ ̈ܳ ܳܝܳܶܐ‪.‬‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ ̈ ܳ ܶ ݂ܰ ܶ ܳ‬ ‫݂ܰ‬ ‫ܘ̈ܪܒܝܐ܆ ܠ ܶܡܫܬܒ ܳܩܝܐ ܳܗ ܳܪܟܝܐ‬ ‫ܝܶ ܽܫܘܥ ܶܕܝ ܐ ݂ܰܡܪ ܶܠܗ‪ܳ .‬ܚܙܶܐ ܐܢ̱ܬ ܳܗ ܶܠܝܝ ܒܳ ܝܳܝܐ ܪ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܟܐܦ ݂ܰܥܠ ܟܐܦ ܕܠ ܶܡܣܬܬ ܳܪ ܐ܀‬ ‫ܽ ܳ ݂ܰ ̈ ܶ‬ ‫ܶ‬ ‫ܝܘܩܒܠ ݂ܰܗܝܟܝ ܳܝܶܠ܆ ݂ܰܫ ܽ‬ ‫ܐܠܝܝܘܗܝ ܟ ܳ‬ ‫݂ܰ‬ ‫݂ܳܐ ܽܠܝ ݂ܰ‬ ‫ܐܦܝܝܐ‬ ‫ܘܟܝܝܕ ݂ܳܒ ܝܶ ܽܫܝܝܘܥ ܒܛܝܝܘܪ ܐ ܕ‬ ‫̱‬ ‫ܘܝ ܽ‬ ‫ܘܕ ܽ‬ ‫ܥܩܘܒ ܽ‬ ‫ܘܚ ܳܳ ݂ܰܘܐܢܕ ܶܪ ܳܐܘ ܇ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܘܝ ݂ܰ‬ ‫݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܐܶ ݂ܰܡܪ ݂ܰܠ ܐܶ ݂ܰܡܬ ̱ܝ ܳܗ ܶܠܝܝ ܢܶ ̈‬ ‫ܗܘ ܳܝܝ ܇ ܳ‬ ‫ܘܡ ܳܳܝܐ ܳܐ ܳܬܐ ܳܡܝܐ ܕ ݂ܰܩ̈ܪ ܳ‬ ‫ܝܒܝ ܳܗ ܶܠܝܝ ܽܟ ܶܗܝܝ‬ ‫݂ܰ‬ ‫ܠ ܶܡܫܬ ܳܠ ܽܡܘ‪.‬‬ ‫ܚܙܘ ݂ܰܕܠ ܳܡܐ ܐ ܳܢܫ ݂ܰܢܛܥܶ ܽ‬ ‫ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ݂ܰܫܪܝ ܠ ܡ ݂ܰ‬ ‫ܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬‬ ‫ܝܟܘܢ‪.‬‬ ‫̱‬ ‫ܽ‬ ‫ܶ‬ ‫ܐܡܪܘܢ ܶܕ ܳܐܢ ܐ ܳܢ‪݂ܰ .‬ܘܠ ݂ܰܣܓ ̈ܶܝܐܐ ݂ܰܢ ܽ‬ ‫ܐܬܘܢ ܒ ܶܫܡ̱܆ ܘܢ ܽ‬ ‫ܛܥܘܢ‪.‬‬ ‫݂ܰܣܓ ̈ܝܐܐ ܶܓܝܪ ܢ‬ ‫̱‬ ‫̱‬ ‫ܳ ܶ ݂ܰ ݂ܰ ܽ‬ ‫ܐ̈ܪܣܝܐ ܳܠ ܬܶܕ ܽ‬ ‫ܥܬܘܢ ܳ‬ ‫ܚܠܝܘܢ‪ .‬ܥܬܝܝܕ ܽ ̱ܗܘ ܕܢܶ ܶ‬ ‫ܩ̈ܪ ܶܒܐ ܘ ܶܛ ܳܒܐ ܕܩ ܶ‬ ‫ܝܗܘܐ‪.‬‬ ‫ܡܐ ܕܝ ܕܫܡ‬ ‫݂ܰ ܳ‬ ‫ܶܐ ܳܠ ܳܠ ݂ܰ‬ ‫ܥܕܟܝܠ ܚܪܬܐ‪.‬‬ ‫ܘܡܠ ܽܟܝܘ ݂ܰܥܝܠ ݂ܰܡܠ ܽܟܝܘ‪ .‬ܘܢܶ ܽ‬ ‫ܽܢܩܘ ܶܓܝܪ ݂ܰܥ ܳܡܝܐ ݂ܰܥܝܠ ݂ܰܥ ܳܡܝܐ܆ ݂ܰ‬ ‫ܝܗܘܘܢ ݂ܰ ̈ܘܥܶܝܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܟܐ‪ .‬ܘܢܶ ܽ‬ ‫ܘܟܐ ܽܕ ܳ‬ ‫ܒ ܽܕ ܳ‬ ‫ܫܓ ̈‬ ‫ܗܘܘܢ ݂ܰܟ ̈ܦܳܶܐ ݂ܰܘ ܽ‬ ‫ܘܫܝܶܐ‪ܳ .‬ܗ ܶܠܝ ܪܝ ܳܫܐ ܐܢܶ ̈ܝ ܕ ܶܚ ̈ܒܶܠ܀‬ ‫݂ܰ ܶ ݂ܰ ܽ‬ ‫ܝܬܘܢ ݂ܰܢܦ ܽ‬ ‫ܘܒܟ ܽܳ ̈‬ ‫ܫܟܝܘܢ‪݂ܰ .‬ܢܫܠ ܽܡ ܳܘܢ ܽܟܝܘܢ ܶܓܝܝܪ ܠ ݂ܰܕ ܳܝ ̈ܳܶܝܐ‪݂ܰ .‬‬ ‫ܝܘ ܳܫܬ ܽܗܘܢ‬ ‫ܶܚܙܘ ܕܝܝ ܐܢ ̱‬ ‫ܶ ܽ‬ ‫̈‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫̈‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܬܬ ݂ܰܢܓ ܽܕܘܢ‪ .‬ܘ ܳ‬ ‫ܩܕ ܡܠ ܟܐ ܘܗܓܡܘ ܢ ܬܩܘܡܘܢ ܡܛܠܬ ̱ܝ ܠ ܣܗܕܘܬܗܘܢ܀‬ ‫ܘܩܕ ܶܕܝ ܥܬ ܳܝܕܐ ܕܬܶܬܟ ܶܪ ݂ܰ‬ ‫ܽܠ ݂ܰ‬ ‫ܣܒܪܬ ̱ܝ ܒ ݂ܽܟ ܽܗܘܢ ݂ܰܥ ̈ ̱ܡ ܶܡܐ܀‬ ‫ܡܩܪܒܝ ܝ ܠ ܽܟܝܝܘܢ ܶܕܝ ܝ ܕ ݂ܰܢܫܠ ܽܡ ܳܘܢ ܽܟܝܝܘܢ ܳܠ ܬ ݂ܰܩܕ ܽܡܝܝܘܢ ܬ ܽ‬ ‫ܳܡܝܝܐ ݂ܰܕ ݂ܰ‬ ‫ܐܨܦܝܝܘܢ ܳܡ ܳܳܝܝܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬ ݂ܰܡܠܠܽܘܢ ܘܠ ܬ ܽܪܢܘܢ‪ .‬ܐܠ ܶܡ ܶܕ ܕ ܶܡܬ ܶ‬ ‫ܝܗܒ ܠ ܽܟܘܢ ܒ ܳܗܝ ܳܫܥܬܐ ݂ܰܗܘ ݂ܰܡܠܠܝ ̱ܘ‪.‬‬ ‫ܳ ܳ ܶ ݂ܰ ܽ‬ ‫ܬܘܢ ݂ܰ‬ ‫ܡܡܠܠܝ ‪ܶ .‬ܐ ܳܠ ܽܪ ܳ‬ ‫ܘܚܐ ܕ ܽܩܘܕ ܳܫܐ‪.‬‬ ‫ܠ ̱ܗܘܐ ܓܝܪ ܐܢ ̱‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰܢ ܶ‬ ‫ܝܪܗ‪݂ܰ .‬ܘ ܽܢܩ ܽ‬ ‫ܫܠ ܶܕܝ ݂ܰܐ ܳܚܝܐ ܠ ܽܚܝܘܗܝ ܠ ݂ܰܡܝܘܬܐ܆ ݂ܰܘ ܳܐܒܝܐ ݂ܰܠܒ ܶ‬ ‫ܘܡܝܘܢ ܒ ݂ܰܳ ̈ܝܝܐ ݂ܰܥܝܠ‬ ‫̱ܶ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܐ ܳܒ ݂ܰܗ ̈ܝ ܽܗܘܢ ݂ܰܘܢܡܬܝܘܢ ܐ ܽܢܘܢ‪.‬‬ ‫ܽ‬ ‫ܘܬ ܶ ܽ‬ ‫ܢܣ ݂ܰ‬ ‫ܡܝ̱‪݂ܰ .‬ܡܝ ܶܕܝܝ ݂ܰܕ ݂ܰ‬ ‫ܝܒܝܪ ݂ܰ‬ ‫ܥܕ ܳܡܝܐ‬ ‫ܗܘ ܳܘܢ ܣܳ ̈ܝܐܝ ܶܡܝ ܽܟ ܳܳܝܫ ܶܡܛܝܠ ܶܫ ̱‬ ‫ܠ ݂ܰܚܪܬܐ ܽܗܘ ܢܐ ܶܚܐ‪.‬܀‪.‬܀‪.‬‬ ‫‪98‬‬

Ch.



For David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand until I put your enemies as a stool under your feet.”’1



So David himself calls him ‘my lord.’ How is he his son?” And the whole crowd was listening to him with delight.



In his teaching, he said to them, “Beware of the scribes, who choose to walk around in long robes and love to be greeted2 in the marketplaces,



and the best seats in the synagogues and the best places at the table in feasts.



They devour widows’ houses under the pretense of extending their prayers. They will receive greater condemnation.”



As Jesus sat opposite the treasury, he watched how the crowds were putting their money into the treasury. Many rich people were putting in much.



A poor widow came and put in two very small coins.3



Jesus called his disciples and said to them, “Truly I tell you, this poor widow has put more into the treasury than all the others.4



For they out of their abundance all put something in, but this woman out of her scarcity put in everything she had, all she possessed.”

1

Psalm 110:1.

2

‘to be greeted’: lit. ‘the peace’.

‘two very small coins’: lit. ‘two menīn, which are shāmūnē’; the manyā and the shāmūnā are very small coins. 3

4

‘all the others’: lit. ‘all those who are putting in’.



‫‪36‬‬

‫‪37‬‬

‫‪38‬‬

‫‪39‬‬ ‫‪41‬‬

‫‪41‬‬

‫‪4‬‬ ‫‪43‬‬

‫‪44‬‬

‫ܶ‬ ‫ܠܘ ܽܗܘ ܶܓܝܪ ݂ܰܕܘܝܕ ܐܶ ݂ܰܡܪ ܒ ܽܪ ܳ‬ ‫ܘܚܐ ܕ ܽܩܘܕ ܳܫܐ܆ ܶܕ ݂ܰܐܡܪ ܳܡ ܳܪܝܝܐ ܠ ܳܡܝܪ ̱ܝ܆ ܬܒ ܳܠܝܟ ܶܡܝ‬ ‫ܶ‬ ‫݂ܰܝܡܝܳ ̱̱ ݂ܰ‬ ‫ܥܕ ܳܡܐ ܶܕ ܐܣܝ ܒܥܶ ̈ܠܕ ܳܒ ݂ܰܒܝܟ ܽܟܘܒ ܳܫܐ ܬ ܶܚ ܬܝ ̈ܪܓ ݂ܰܠܝܟ‪.‬‬ ‫ܽ ܶ‬ ‫݂ܰ‬ ‫ܳ ܶ ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܘܟܝܗ ܶܟ ܳ‬ ‫ܳܫܝܐ‬ ‫ܘܗܝ‪.‬‬ ‫ܠܙ ܗܘ ܳܗܟܝܠ ݂ܰܕܘܝܕ ܩܪ ܐ ܠܝܗ ܳܡܝܪ ̱ܝ܆ ݂ܰܘܐܝܟ ܳܳܝܐ ܒܝܪܗ ܐ݂ܳ ̱‬ ‫ܳܫ ݂ܰܡܥ ̱ܗ ܳܘܐ ܶܠܗ ݂ܰܒܣ ܳ‬ ‫ܝܡܐ݂ܳ܀‬ ‫ܶ ̈ ܶ‬ ‫ܝܗܘܢ‪ .‬ܐܶ ݂ܰܕ ݇ܗܪܘ ܶܡ ܝ ܳܣܦܝ ܶ‬ ‫ܠܚ ݂ܰܘܒ ܽܝܝܝܘܠ ܳܦܳܶܗ ܳܐ ݂ܰܡܝܝܪ ܗ ܳܘܐ ܠ ܝ ܽ‬ ‫ܝܐܣܛܝܝܶܠ‬ ‫ܝ̈ܪ ܐ ܕ ܳܨ ܶܒܝ ܝ ܕܒܝ‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰܢܗܠ ܽܟܘܢ܇ ܳܘܪܚܡܝ ܫܠ ܡܐ ܒܫܘܩܐ܇‬ ‫ܳ‬ ‫ܳ ̈ܶ ݂ܰ ܳ ܳ‬ ‫ܚܫ ̈ܡ ܳܬܝܐ‪.‬‬ ‫ܠܛ ܘܪܝܫ ݂ܰܡ ̈ܘܬ ܶܒܐ ݂ܰܒܟ ܽܳ ̈ܘ ܳܫܬܐ܇ ܘܪܝܫ ܣܡܟܐ ܒ‬ ‫ܶ ܳ‬ ‫ܳ ܶ ݂ܰ ܳ ܳ‬ ‫ܝܬܐ ܕ ݂ܰܡܝܝܘܪܟܝ ݂ܰ‬ ‫ܨܠ ܝ ܳ ̈‬ ‫ܝܘܬ ܽܗܘܢ‪ܶ .‬ܗ ܽܢܝܝܘܢ‬ ‫ܐ̈ܪܡܠ ܝܝܬܐ܆ ܒܥܠ ܝ‬ ‫ܳܗ ܽܢܝܝܘܢ ܳܕ ܐܟܝ ܝ ܒܝܝܬܐ ܕ‬ ‫݂ܰܢܩܒ ܽܠܘܢ ܕ ܳܝܳܐ ݂݂ܰܳ ܳܝܪܐ܀‬ ‫ܶ‬ ‫ܝܘܩܒܠ ܶܒܝܬܝ ݂ܰܓ ܳܝܙ ܐ܆ ܳܚ ݂ܰܝܐܪ ܗ ܳܘܐ ݂ܰܐ ݂ܰ‬ ‫ܡܐ ݂ܰ‬ ‫݂ܳܒ ܝܶ ܽܫܝܘܥ ܽܠ ݂ܰ‬ ‫ܝܟ ܳܳܝܐ ܶܟ ̈ܳ ܶܫܝܐ ܳܪ ܶܡܝܝ‬ ‫ܘܟܝܕ‬ ‫̱‬ ‫݂ܰ ܳ ݂ܰ ܶ‬ ‫ܽܥ ܳ‬ ‫ܘܣܓ ̈ܝܐܐ ݂ܰܥܬ ܶܝ̈ܪ ܐ ܳܪ ܶܡܝ ̱ܗ ݂ܰܘܘ ݂ܰܣܓ̱‪.‬‬ ‫ܘܪܦ ܳܳܐ ܶܒܬܝ ܓܙ ܐ‪.‬‬ ‫ܶ ܳ ݂ܰ ݂ܰ ܳ‬ ‫݂ܰ‬ ‫ܳ ݂ܰ ݂ܰ ܶ‬ ‫ܐ݂ܳ ܽ‬ ‫ܬܐ ܳ‬ ‫ܝܗܘܢ ܳܫ ܽܡ ̈ܘ ܶܢ‪.‬‬ ‫ܪܡܬܝ ܬ̈ܪܝ ܡܳ ̈ܝ ‪ .‬ܕ‬ ‫ܚܕܐ ܶܡܣܟ̱ܳܬܐ܆ ܐ‬ ‫ܡܒ ܘܐܬܬ ܐܪܡܠ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܡܓ ݂ܰܘ ܳ‬ ‫ܘܗܝ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܐܡܝ ܐ ݂ܰܡܝܪ ܐ̱ ܳܢ ܠ ܽܟܝܘܢ܆ ܕ ܳܗ ܶܕ ܐ‬ ‫ܩܪܐ ܝܶ ܽܫܘܥ ܠ ܬܠ ܡ ̈ܝ ݂ܰܕ‬ ‫̱‬ ‫ܳ‬ ‫݂ܰ ݂ܰ ܳ‬ ‫ܬܐ܆ ݂݂ܰܳܝܪ ܶܡ ܽܟ ܽܗܘܢ ܐ̱ ܳܢ ܳܫܐ ܕ ܳܪ ܶܡܝ ݂ܰܐ ݂ܰ‬ ‫ܪܡܬܝ ܶܒܬܝ ݂ܰܓ ܳܙ ܐ‪.‬‬ ‫ܐ‬ ‫ܪܡܠ ܬܐ ܶܡܣܟ̱ܳ‬ ‫ܳ ܶ ܶ ܶ ݂ܰ ܽ ܳ‬ ‫ܽ ݂ܰ‬ ‫ܡܕ ܽܟ ܽܗܘܢ ܶܓܝܪ ܶܡ ܶܡ ܶܕ ܕ ݂݂ܰܳܝܪ ܠ ܗܘܢ ܐܪܡܝܘ‪ .‬ܗܕ ܐ ܕܝܝ ܡܝ ܚܣܝܝܪܘܬܗ܆‬ ‫ܳ ܳ ݂ܰ ݂ܰ ܶ‬ ‫ܶ‬ ‫ܪܡܬܝܗ ܽܟܗ ܶܩܳ ܳܝ ܳܳܗ܀‬ ‫ܽܟܠ ܶܡ ܶܕ ܕ ܐ݂ܳ ̱ܗܘܐ ܠ ܗ ܐ‬

‫‪96‬‬

Ch.



For when they rise from the dead, they do not take wives, nor do men have wives. They are like the angels in heaven instead.



But about the dead rising—have you not read in the book of Moses, how God said to him from the bush, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 1



He is not God of the dead but of the living. So you are greatly mistaken.”



One of the scribes approached and heard them arguing. Seeing that Jesus2 had given them a good answer, he asked him, “Which is the most important3 commandment?”



Jesus told him, “The most important commandment is: ‘Hear, Israel: the Lord our God is one Lord;



and love the Lord your God, with all your heart and with all your soul and with all your mind and with all your strength.’4 This is the most important commandment.



And the second is like it: ‘Love your neighbor as yourself.’5 There is no other commandment greater than these.”



The scribe said to him, “Well said, Master!6 You have spoken truly, that God7 is one and there is no other beside him;



and that a person’s loving him with all their heart, all their mind, all their soul, and all their strength, and loving their neighbor as themselves, is greater than all burnt offerings and sacrifices.”



Seeing that the scribe8 had responded wisely, Jesus replied to him, “You are not far from the kingdom of God.” And no one dared to question him again.



As he was teaching in the temple, Jesus responded, “Why do the scribes say that the Messiah is the Son of David? 1

Exodus 3:6.

2

‘Jesus’: lit. ‘he’.

3

‘most important’: lit. ‘first’ (also in verses 29 and 30).

4

Deuteronomy 6:4–5.

5

Leviticus 19:18.

6

‘Master’ or ‘Teacher’: lit. ‘Rabbi’.

7

‘God’: lit. ‘he’.

8

‘the scribe’: lit. ‘he’.



‫‪5‬‬

‫‪6‬‬

‫‪7‬‬ ‫‪8‬‬

‫‪9‬‬

‫‪31‬‬

‫‪31‬‬

‫‪3‬‬

‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫̈ ܶ‬ ‫ܬܝܐ‪ܳ .‬ܠ ܳܢܣܒܝܝ ܢܶ ̈ܶܫܝܐ‪ܳ .‬ܐܦ ܳܠ ܢܶ ̈ܶܫܝܐ ܳܗ ̈ܘ ܳܝܝ ܠ ݂ܰܓܒ ܶ‬ ‫ܝ̈ܪ ܐ‪.‬‬ ‫ܟܗ ܳܡܐ ܶܓܝܪ ܕ ܳܩܡ ̱ܘ ܶܡ ܡ‬ ‫ܶ ܳ ݂ܰ‬ ‫݂ܳ ܽ‬ ‫ܝܗܘܢ ݂ܰܐܝܟ ݂ܰܡ ݂ܰܶܠ ̈ܶܟܐ ܕ ݂ܰܒ ݂ܰ‬ ‫ܫܡ ܳܝܐ‪.‬‬ ‫ܐܠ ܐ‬ ‫ܶ‬ ‫ܳ ݂ܰ ܽ‬ ‫݂ܰ ܳ‬ ‫ܘܫܝܐ‪݂ܰ :‬ܐ ݂ܰ‬ ‫ܟ ܳܒܝܐ ܕ ܽܡ ܶ‬ ‫ܝܟ ܳܳܝܐ ܶܡܝ ݂ܰܣܳ ܳܝܝܐ‬ ‫ܩܪ݂ܳܘܢ ܒ‬ ‫ܟܘ ݂ܰܥܠ ܡ ̈ܬܝܐ ܶܕܝ ܕ ܳܩܝܡܝ ‪ :‬ܠ‬ ‫ܶ‬ ‫݂ܰ ܳ ܳ ܶ ܳ ܳ ݂ܰ‬ ‫ܐܝܣܚܝܩ ݂ܰܘܠܐ ܳ ܶ‬ ‫ܝܗܗ ݂ܰܕ ܐܒ ܳܝܪ ܳܗ ݂ܰܘܠܐ ܳ ܶ‬ ‫ܠܐ ܳ ܶ‬ ‫ܝܗܗ ܕ ܳ‬ ‫ܝܗܗ‬ ‫ܐ ݂ܰܡܪ ܶܠܝܗ ܠܐܝܗܐ‪ :‬ܐܢ ܐ̱ܢ‬ ‫ܕ ݂ܰܝ ܽ‬ ‫ܥܩܘܒ܆‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ ܶ ܳ ܶ ݂ܰ ܽ‬ ‫ܳ ܳ ݂ܰ ܳ‬ ‫ܗܘܐ ܠܐ ܳܗܐ ܕܡ ̈ܬܝܐ ܐܠ ܕ ݂ܰܚ ̈ܝܐ‪ .‬ܐܢ̱ܬܘܢ ܳܗܟܝܠ ݂ܰܣܓ̱ ܛܥܶܝ ܐܢ̱ܬܘܢ܀܀‬ ‫ܟܙ ܘܠ‬ ‫ܚܝܙ ܐ ܕ ݂ܰܫܦܝܝܪ ݂ܰܐܬܝܝܒ ܠ ܽ‬ ‫ܟܚ ݂ܰܘ ܶ‬ ‫ܩܪܒ ݂ܰܚܕ ܶܡ ܳܣܦ ܶ̈ܪ ܐ܆ ݂ܰܘ ݂ܰ‬ ‫ܫܡܥ ܐܶ ܽܢܘܢ ܕ ܳܕܪܫܝ ‪݂ܰ .‬ܘ ܳ‬ ‫ܝܗܘܢ‬ ‫ܘܫ ܶ‬ ‫ܶܦܬ ܳܓ ܳܡܐ‪݂ܰ .‬‬ ‫ܐܠܗ‪݂ܰ .‬ܐ ݂ܰܝܳܘ ܽܦ ܳ‬ ‫ܘܩܕ ܳܢ ݂ܰܩܕ ܳܡ ܳܝܐ ܕ ܽܟ ܽܗܘܢ‪.‬‬ ‫ܟܛ ܳܐ ݂ܰܡܪ ܶܠܗ ܝܶ ܽܫܘܥ‪݂ܰ .‬ܩܕ ܳܡ̱ ܶܡ ܽܟ ܽܗܘܢ ܽܦ ̈‬ ‫ܫܡܝܥ ܐ ܳ‬ ‫ܘܩ ܳܕ ܶܢ܆ ݂ܰ‬ ‫ܝܣܪܐܝܶܝܠ܅ ܳܡ ܳܪܝܝܐ‬ ‫݂ܰ ܳ‬ ‫ܠܐ ݂ܰܗܢ ܳܡ ܳܪܝܐ ݂ܰܚܕ ܽ ̱ܗܘ‪.‬‬ ‫ܶ‬ ‫ܳ ܳ ݂ܰ ܳ ܳ ܶ ܽ ܶ‬ ‫ܘܡ ܽ ܳ‬ ‫ܟ ܗ ݂ܰܢܦ ܳܫܟ‪ܶ .‬‬ ‫ܟܗ ܶܠ ܳܒܟ‪ܶ .‬‬ ‫ܠ ݂ܰܘܕܬ ܶ ݂ܰ‬ ‫ܘܡ ܽܟܝܗ‬ ‫ܪܚ ܠ ܡܪܝܐ ܠܐܗܟ ܡ‬ ‫ܶ ܽ ܶ‬ ‫ܟܗ ݂ܰܚ ܳ‬ ‫ܶܪ ܳ‬ ‫ܝܠܟ‪ܳ .‬ܗ ݂ܰܢܘ ܽܦ ܳ‬ ‫ܘܩܕ ܳܢ ݂ܰܩܕ ܳܡ ܳܝܐ܆‬ ‫ܥܝ ܳܳܟ‪ .‬ܘܡ‬ ‫ܠ ݂ܰܘܕܬ ܶ̈ܪܝ ܕ ܳܕ ܶܡܐ ܶܠܗ‪ .‬ܕ ݂ܰܬ ܶܚܒ ܠ ݂ܰܩܪ ܳ‬ ‫ܝܒܟ ݂ܰܐܝܟ ݂ܰܢܦ ܳܫܟ‪ܽ .‬ܦ ܳ‬ ‫ܘܩܕ ܳܢ ܐ̱ܚܪ ܳܢ ܕ ݂ܰܪܒ ܶܡܝ‬ ‫ܳܗ ܶܠܝ ݂ܰܠܬܝ܀‬ ‫ܫܪ ܳܪ ܐ ܐܶ ݂ܰܡܝܪܬ‪ .‬ܕ ݂ܰܚܝܕ ܽܗܘ܆ ݂ܰ‬ ‫ܠܒ ܳܐ ݂ܰܡܪ ܶܠܗ ݂ܰܗܘ ܳܣܦ ܳܪܐ‪݂ܰ .‬ܫܦܝܪ ݂ܰܪܒ̱܅ ݂ܰܒ ܳ‬ ‫ܘܠܝܬܝ ܐ̱ܚܪܝܝ‬ ‫̱‬ ‫ܠ ݂ܰܒܪ ܶܡܳܶܗ‪.‬‬ ‫ܶ ܽ ܶ‬ ‫ܶ‬ ‫ܘܡܝ ܽ ܳ‬ ‫ܥܝ ܳܳܐ‪ܶ .‬‬ ‫ܟܗ ܶܪ ܳ‬ ‫ܟ ܝܗ ݂ܰܢܦ ܳܫܝܐ‬ ‫ܝܘܗܝ ܐ̱ ܳܢܫ ܶܡ ܽܟܗ ܶܠ ܳܒܐ ܘܡ‬ ‫ܠܓ ݂ܰܘܕܢܶܪܚܡ‬ ‫̱‬ ‫ܶ ܽ ܶ‬ ‫ܝܝܪܐ ܗܝ ܶܡܝ ܽܟ ܽ‬ ‫ܝܒܝܗ ݂ܰܐܝܝܟ ݂ܰܢܦ ܶܫܝܗ܆ ݂݂ܰܳ ܳ‬ ‫ܪܚ ݂ܰܩܪ ܶ‬ ‫ܟܗ ݂ܰܚ ܝ ܳܶܠ‪݂ܰ .‬ܘܕܢܶ ݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܘܡ‬ ‫̱‬ ‫̈‬ ‫݂ܰܝ ̈ܩ ܶܕܐ ܶ‬ ‫ܘܕܒ ܶܚܐ‪.‬‬ ‫ܳ‬ ‫ܝܡܝܐ݂ܳ ݂ܰ‬ ‫ܚܙܝܝ ̱ܗܝ ܕ ݂ܰܚܟ ܳ‬ ‫ܡܦܳܶܝܐ ܶܦܬ ܳܓ ܳܡܝܐ܆ ܳ‬ ‫ܠܕ ܝܶ ܽܫܘܥ ܶܕܝܝ ܳ‬ ‫ܥܳܝܐ ܶܘ ݂ܰܐܡܝܪ ܶܠܝܗ‪ .‬ܠ‬ ‫ܽ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܝܘܗܝ܀‬ ‫̱ܗ ݂ܰܘ݂ܳ ܪܚ ܝܩ ܶܡ ݂ܰܡܠ ܟܘܬܐ ݂ܰܕܠܐ ܳܗܐ܀ ܘܠ ܐ̱ ܳܢܫ ܬܘܒ ܐܡܪܚ ݂ܰܕ ݂ܰܢܫܐܠ ̱‬ ‫ܝܟ ܳܳܐ ܳܐܡܪܝ ܳܣܦ ܶ̈ܪ ܐ܇ ݂ܰܕܡܫܝ ܳܚܐ ܒ ܶ‬ ‫ܥܳܐ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ ݂ܰܟܕ ݂ܰܡ ܶܠܦ ܒ ݂ܰܗܝܟ ܳܶܠ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܠܗ ݂ܰܘ ܳ‬ ‫ܝܪܗ‬ ‫ܽ ̱ܗܘ ܕ ݂ܰܕܘܝܕ‪.‬‬

‫‪94‬‬

Ch. X



They sent some of the scribes and Herodians to him, in order to trap him in his words.1



They came and asked him, “Teacher, we know that you are true, without being partial to anyone, for you do not show favoritism towards any, but teach the way of God truly. Is it lawful to give the poll-tax2 to Caesar, or not? Should we give or not give?”



But he knew their cunning and said to them, “Why are you testing me? Bring me a denarius3 and let me see it.”



They brought it to him. “Whose image and inscription are these?” he said to them. “Caesar’s,” they said.



Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at him.



Then the Sadducees, who say there is no resurrection, came to him and asked him,



“Teacher, Moses wrote for us that if a man’s brother dies and he leaves his wife, without leaving sons, his brother should marry4 his wife and raise up offspring5 for his brother.



There were seven brothers. The first one took a wife and died, leaving no offspring.



The second one married6 her and died, also without leaving offspring, and the third likewise.



Seven of them married her, without leaving offspring. Last of all, the woman died too.



Therefore, whose wife will she be in the resurrection, since the seven of them had married her?”



Jesus said to them, “Are you not in error because you do not understand the scriptures or the power of God? 1

‘in his words’ or ‘in discourse’: lit. ‘in word/speech’.

2

‘poll-tax’; lit. ‘head-silver’.

3

‘denarius’: a denarius is a Roman silver coin.

4

‘marry’: lit. ‘take’.

5

‘offspring’: lit. ‘seed’ (also in verses 20, 21, and 22).

6

‘married’: lit. ‘took’ (also in verses 22 and 23).



‫ܨܚ ܝ‬ ‫‪13‬‬

‫‪14‬‬

‫‪15‬‬

‫‪16‬‬

‫‪17‬‬

‫‪18‬‬

‫‪19‬‬

‫‪1‬‬ ‫‪1‬‬ ‫‪‬‬

‫‪3‬‬ ‫‪4‬‬

‫ܝܝܘܬܶܗ ܐ ܳܢ ܳ ̈ܫܝܝܐ ܶܡܝܝ ܳܣܦ ܶ‬ ‫ܝܝ̈ܪ ܐ ܶ‬ ‫ܘܡܝܝ ܕ ܶܒܝܝܬܝ ܶܗ ܳܪ ܶ‬ ‫ܝܓ ݂ܰ‬ ‫ܘܫ ݂ܰ‬ ‫ܘܕ‬ ‫ܝܝܕܪ ̱ܘ ܠ ܳ ̱‬ ‫ܳ‬ ‫ܒ ܶܡܠ ܬܐ‪.‬‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܘܫ ܽ‬ ‫ܝܕ ܶܗ ܽܢܘܢ ܶܕܝ ܐܶ ݂ܰܬܘ ݂ܰ‬ ‫ܘܗܝ‪݂ܰ .‬ܡܠ ܳܦ ܳܳܐ܆ ܳܝܕܥܝ ̱ܚ ݂ܰܳ ܕ ݂ܰܫܪܝܝܪ ܐܢ̱ܝܬ‪ .‬ܘܠ ܫܩܝܝܠ‬ ‫ܐܠ‬ ‫̱‬ ‫݂ܰ ܶ ܳ‬ ‫̈ܪܨ ܶ‬ ‫ܘܦܐ ݂ܰܕ ̈ܒ ݂ܰܳ ̱ ܐ ܳܢ ܳ ̈ܫܐ‪ܶ .‬ܐ ܳܠ ݂ܰܒ ܳ‬ ‫ܬܐ ܠ̱ ܳܢܫ‪ܳ .‬ܠ ܶܓܝܪ ܳܚ ݂ܰܐܪ ݂ܰܐܢ̱ܬ ܒ ݂ܰܦ ܽ‬ ‫ܫܪ ܳܪ ܐ ܽܐ ܳ‬ ‫ܘܪܚܝܐ‬ ‫ܐܢ̱ܬ ܨܦ‬ ‫̱‬ ‫݂ܰ‬ ‫ܶ ݂ܰ ݂ܰ ܳ ܶ ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫݂ܰܕܠܐ ܳܗܐ ݂ܰܡܠܦ ܐܢ̱ܬ‪݂ܰ .‬ܫܠܝܛ ܠ ܶܡܬܠ ܟ ܶܣܦ ܪܝ ܳܫܐ ܠ ܩܣܪ ܐܘ ܠ‪ .‬ܢܝܬܠ‬ ‫݂ܰ ܳ ܶ‬ ‫ܐܘ ܠ ܢܶܬܠ‪.‬‬ ‫ܽ‬ ‫݂ܰ ݂ܰ‬ ‫ܝܗ ܽܗܘ ܶܕܝ ܝ ݂ܰܕܥ ܢ݂ܶܟ ܽܗܘܢ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܳܡ ܳܳܐ ݂ܰ‬ ‫ܡܳ ܶܣܝ ܐܢ̱ܬܘܢ ܠ̱‪ .‬ܐ݂ܳܘ ܠ̱‬ ‫ܶ‬ ‫ܕ ܳܝܳ ܳܪܐ ܐܚܙܶܐ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܘ ݂ܰܘܐ݂ܳܝܘ ܶܠܗ‪ .‬ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪ .‬ܕ ݂ܰܡ ܽܳܘ ݂ܰܨܠ ܳܡܝܐ ܳܗ ܳܢ ݂ܰܘܟ ܳܒܝܐ‪ܶ .‬ܗ ܽܢܝܘܢ ܶܕܝܝ ܐ ݂ܰܡܝܪ ̱ܘ‬ ‫ܕ ܶܩ ݂ܰܣܪ‪.‬‬ ‫ܝܙ ܳܐ ݂ܰܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܕ ܶܩ ݂ܰܣܪ ݂ܰܗܒ ̱ܘ ܠ ܶܩ ݂ܰܣܪ܆ ݂ܰܘܕܠܐ ܳ ܳܗܐ ݂ܰܠ ܳܠ ܳ‬ ‫ܝܗܐ‪݂ܰ .‬ܘܬ ݂ܰܡܝܗ ̱ܘ ̱ܗ ݂ܰܘܘ‬ ‫ܶܒܗ܀‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ ܳ ܳ‬ ‫ܡܬܐ ݂ܰܠܝܬܝ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܡܫܐܠܝܝ ̱ܗ ݂ܰܘܘ ܶܠܝܗ‬ ‫ܝ ܚ ܶܘܐܬܘ ݂ܰ ܽܕ ̈ܘ ܳܩܝܶܐ ܠ ܳܘܬܗ܇ ܳܗ ܽܢܘܢ ܳܕ ܐܡܪܝ ܕܩܝ‬ ‫ܳܘܐܡܪܝ ‪.‬‬ ‫݂ܰ ܳ‬ ‫ܶ ݂ܰ‬ ‫݂ܰ ܳ ܳ ܽ ܶ ݂ܰ‬ ‫ܘܗܝ ܕܐ̱ ܳܢܫ‪ܳ :‬‬ ‫ܘܫ ܶܒܩ ܐܢ̱ܝܬܬܐ ݂ܰܘ ̈ܒ ݂ܰܳ ܳܝܝܐ‬ ‫ܘܫܐ ܟܒ ݂ܰܠ ܆ ܶܕ ܐܢ ܳܡܐܬ ܐ ܽܚ‬ ‫ܝܛ ܡܠ ܦܳܐ ܡ‬ ‫̱‬ ‫݂ܰ ܶ‬ ‫ܳ ܳ ܶ ܶ ݂ܰ ݂ܰ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܘܗܝ‪.‬‬ ‫ܘܗܝ ܐܢ̱ܬܬܗ ܘܢܩܝ ܪܥܐ ܠܚ ̱‬ ‫ܠ ܫܒܩ܆ ܢܣܒ ܐܚ ̱‬ ‫ܫܒܩ ݂ܰ ܳ‬ ‫ܢܣܒ ݂ܰܐܢ̱ܬ ܳܬܐ ܘܡܬܝ‪ܳ .‬ܘܠ ݂ܰ‬ ‫ܟ ݂ܰܫܒ ܳܥܐ ݂ܰܐܚ ̈ܝ ܐ݂ܳ ̱ܗ ݂ܰܘܘ‪݂ܰ .‬ܩܕ ܳܡ ܳܝܐ ݂ܰ‬ ‫ܪܥܐ‪.‬‬ ‫ܳ‬ ‫ܫܒܩ ݂ܰ ܳ‬ ‫ܣܒܗ ܘܡܬܝ܆ ݂ܰܟܕ ܳܐܦ ܳܠ ܽܗܘ ݂ܰ‬ ‫ܟܐ ݂ܰܘܕܬ ܶ̈ܪܝ ݂ܰܢ ܳ‬ ‫ܪܥܐ‪݂ܰ .‬ܘܕܬ ܳܠ ܬܐ ܳܗܟ ܳܘܬ‪.‬‬ ‫݂ܰ ܳ‬ ‫݂ܰ ̈ ܳ ݂ܰ‬ ‫ܚܝܪ ݂݂ܰܳ ܽܟ ܽ‬ ‫ܬ ܽ‬ ‫ܝܗܘܢ ݂ܰܢ ܽ‬ ‫ܪܥܐ‪ .‬ܐ ܳ‬ ‫ܫܒܩ ̱ܘ ݂ܰ ܳ‬ ‫ܣܒܘܗ܆ ܳܘܠ ݂ܰ‬ ‫ܝܗܘܢ ܡܝܬܝܬ ܐܦ ܗܝ‬ ‫ܟܒ ܘܫܒܥ‬ ‫̱‬ ‫݂ܰ ܳ‬ ‫ܐܢ̱ܬܬܐ‪.‬‬ ‫݂ܰ ܳ ܶ ܽ ܶ ܶ ݂ܰ ܳ ݂ܰ ̈ ܳ ݂ܰ‬ ‫݂ܰ ܳ ܳ‬ ‫ܬ ܽ‬ ‫ܝܗܘܢ ܶܓܝܪ ݂ܰܢ ܽ‬ ‫ܣܒܘܗ‪.‬‬ ‫ܩܝܡܬܐ ܳܗܟܝܠ ܕ ܐܝܳܐ ܡܳܗܘܢ ܬܗܘܐ ܐܢ̱ܬܬܐ‪ .‬ܫܒܥ‬ ‫ܟܓ ܒ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܟܕ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܠ ̱ܗ ܳܘܐ ܶܡܛܝܠ ܳܗ ܶܕ ܐ ܛܥܶܝܝ ܐܢ̱ܝܬܘܢ܆ ܕܠ ܳܝܕܥܝܝ ܐܢ̱ܝܬܘܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟ ̈ܶܒܐ܆ ܳܘܠ ݂ܰܚ ܶ‬ ‫ܝܠܗ ݂ܰܕܠܐ ܳܗܐ܆‬

‫݂ܰܕ ܽܢܨ ܽ‬ ‫ܘܕ ܳܘܢ ܝܝܝ ̱ܗܝ‬

‫‪9‬‬

Ch. 

Chapter  

Then Jesus1 began to speak with them in a parable:2 “A man planted a vineyard. He built a wall around it, dug a winepress in it, and built a tower in it. After leasing it to laborers he went away.



At the proper time, he sent his servant to the laborers in order to receive some of the fruit of the vineyard,



but they beat him and sent him away empty-handed.



Again he sent another servant to them, and they stoned and injured that one, sending him away in disgrace.



Again he sent another, and they killed him. He sent many other servants; some of them they beat and others they killed.



Finally, he had one beloved son, and he sent him to them last of all, saying, ‘Surely they will respect my son.’



But the laborers said among themselves, ‘This is the heir! Come, let us kill him, and the inheritance will be ours.’



Then they took him, killed him, and threw him outside the vineyard.



What then will the master3 of the vineyard do? He will come and destroy those laborers, and give the vineyard to others.



And have you not read this scripture: ‘The stone that the builders rejected has become the cornerstone;4



this was from the Lord and it is marvelous in our eyes’?”5



The chief priests, the scribes, and the elders6 wanted to seize Jesus,7 for they knew that he spoke this parable about them, but they were afraid of the people. So they left him and went away.

1

‘Jesus’: lit. ‘he’.

2

‘parable’: in Syr. mathlā (also in v. 12).

3

‘master’: lit. ‘lord’.

4

‘the cornerstone’: lit. ‘the head of the corner’.

5

Psalm 117:22, 23 [118:22, 23].

6

‘The chief priests, the scribes, and the elders’: lit. ‘They’.

7

‘Jesus’: lit. ‘him’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܒ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬

‫ܘܫܪܝ ݂ܰܕ ݂ܰܢܡ ܶ ݂ܰܥ ܽ‬ ‫ܡܗܘܢ ܒ ݂ܰ ̈ܡܬ ܶܠ‪݂ܰ .‬ܓܒ ܳܪܐ ݂ܰܚܕ ݂ܰܢܨܒ ݂ܰܟ ܳ‬ ‫ܪܡܝܐ‪݂ܰ .‬ܘܐܚܝܕ ܶܪܗ ܳ‬ ‫݂ܰ‬ ‫ܣܝ ܳܓܝܐ‪.‬‬ ‫݂ܰ ݂ܰ ܶ ݂ܰ ݂ܰ ܳ‬ ‫ܐܘܚܕܗ ܠ ݂ܰܦ ܳܠ ̈ܶܚܐ ݂ܰܘ ݂ܰ‬ ‫ܪܬܐ‪݂ܰ .‬ܘܒ ܳܳܐ ܶܒܗ ݂ܰܡܓܕ ܳܠ‪݂ܰ .‬ܘ ܶ‬ ‫ܚܙܩ‪.‬‬ ‫ܘܚܦܪ ܒܗ ܡܥܨ‬ ‫ܶ‬ ‫ܐ̈ܪ ܐ ܕ ݂ܰܟ ܳ‬ ‫݂ܰ‬ ‫ܪܡܐ ܢܶ ݂ܰܣܒ‪.‬‬ ‫ܘܫ ݂ܰܕܪ ܠ ܳܘܬ ݂ܰܦ ܳܠ ̈ܶܚܐ ݂ܰܥܒ ܶܕܗ ܒ ݂ܰܙܒ ܳܳܐ܇ ܕ ܶܡ ܦ‬ ‫݂ܰ ܽ‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ݂ܰ‬ ‫ܘܗܝ ݂ܰܟܕ ܣܦܝܩ‪.‬‬ ‫ܡܚ ܽܐܘ ̱ܗܝ‬ ‫ܘܫܕܪ ̱‬ ‫ܝܗܘ ݂ܰܪ ܓ ܽܡܝܘܗܝ ݂ܰ ܽ‬ ‫ܘܫ ݂ܰܕܪ ܽܬܘܒ ܠ ܳܘܬ ܽܗܘܢ ݂ܰܥܒ ܳܕܐ ܐ̱ܚܝܪ ܳܢ‪ܳ .‬ܘܐܦ ܠ ݂ܰ‬ ‫݂ܰ‬ ‫ܝܘܗܝ‬ ‫ܘܨܠ ܦ ̱‬ ‫̱‬ ‫ܽ‬ ‫ܘܫܕܪܘܗܝ ܒ ݂ܰܨ ܳ‬ ‫ܥܪܐ‪.‬‬ ‫݂ܰ ̱‬ ‫݂ܰ ܽ‬ ‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܝܕܐ ܐ ܳ‬ ‫ܶ ݂ܰ ̈‬ ‫ܚܝ̈ܪ ܶܢ ݂ܰܫ ݂ܰܝܕܪ‪.‬‬ ‫ܝܘܗܝ‪݂ܰ .‬ܘܠ ݂ܰܣܓ ̈ܝܝܐܐ ܥܒ ܶ ̱‬ ‫ܘܫ ݂ܰܕܪ ܬܘܒ ܐ̱ܚܪ ܳܢ‪ .‬ܐܦ ܠ ݂ܰܗܘ ܩ ܶܛܠ ̱‬ ‫ܡܚܘ‪ܶ .‬ܡ ܽ‬ ‫ܘܡ ܽ‬ ‫ܶ‬ ‫ܳܗܘܢ ݂ܰ‬ ‫ܳܗܘܢ ܶܕܝ ݂ܰܩܛܠ ̱ܘ‪.‬‬ ‫ܶ‬ ‫݂ܰ ܳ‬ ‫ܘܫܕ ܶܪܗ ܠ ܳܝܘܬ ܽܗܘܢ ܐ ܳ‬ ‫ܪܬܐ ܶܕܝ ݂ܰܚܕ ܒ ܳܪܐ ݂ܰܚܒ ܳ‬ ‫ܝܒܐ ܐ݂ܳ ̱ܗ ܳܘܐ ܶܠܗ܆ ݂ܰ‬ ‫ܚܝܪ ݂݂ܰܳ ܐ ݂ܰܡܝܪ‬ ‫ܚ‬ ‫̱‬ ‫݂ܰ ܶ ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶܓܝܪ‪ .‬ܟܒܪ ܢܒܗܬܘܢ ܡ ܒܪ ̱ܝ‪.‬‬ ‫ܳ ݂ܰ‬ ‫݂ܰ ܳ ܶ ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܝܝܘܗܝ܆ ܘܬ ܶ ܶ‬ ‫ܗܘܐ‬ ‫ܳܗܢܘܢ ܶܕܝ ܽ ܳܦܠ ̈ܚܝܐ ܐ ݂ܰܡܝܪ ̱ܘ ܒ ݂ܰܳܦܫܝܗܘܢ‪ܳ .‬ܗ ݂ܰܢܝܘ ܳܝܝܪܬܐ ܬܘ ܢܶܩܛܠ ̱‬ ‫ܕ ݂ܰ‬ ‫ܝܠ ܳܝܪܬܘܬܐ‪.‬‬ ‫݂ܰ ܽ‬ ‫ܽ‬ ‫ܘܗܝ ܠ ݂ܰܒܪ ܶܡ ݂ܰܟ ܳ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܪܡܐ‪.‬‬ ‫ܘܗܝ ݂ܰܘܐܦܩ ̱‬ ‫ܢܣܒ ̱ܘ ܩܛܠ ̱‬ ‫ܶ‬ ‫ܝܘܒܕ ܠ ܳܗ ܽܢܝܘܢ ݂ܰܦ ܳܠ ̈ܶ‬ ‫ܶ‬ ‫ܥܒܕ ܳܡ ܶܪ ܐ ݂ܰܟ ܳ‬ ‫ܳܡ ܳܳܐ ܳܗܟܝܠ ܢܶ ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܝܝܘܗܝ‬ ‫ܠ‬ ‫ܬ‬ ‫ܘܢ‬ ‫ܝܐ܆‬ ‫ܚ‬ ‫ܢ‬ ‫ܐ‬ ‫ܪܡܐ‪ .‬ܢܐܬ‬ ‫̱‬ ‫ܪܡܐ ݂ܰܠ ܳ‬ ‫ܚ̈ܪ ܶܢ‪.‬‬ ‫݂ܰܟ ܳ ̱‬ ‫ܳ ܳ ܳ ܳ ܳ ܳ ݂ܰ ܽ‬ ‫ܳ‬ ‫݂ܳܘܢ‪ :‬ܕܟ ܳ‬ ‫ܐܦܐ ݂ܰܕ ܐܣܠܝܘ ݂ܰܒ ܳܳ ̈ܶܝܐ‪ :‬ܗܝ ܳ‬ ‫ܗܘܬ ܠ ܪܝ ܳܫܐ ܕ ܳ ܘ݂ܳܐ‪.‬‬ ‫ܘܐܦܶܠ ܟܒܐ ܗܢ ܩܪ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܶܡ ܠ ܳܘܬ ܳܡ ܳܪܝܐ ܳ‬ ‫ܗܘܬ ܳܗ ܶܕ ܐ ܘܐ݂ܳܝܗ ܬܕ ܽܡܘܪܬܐ ܒ ݂ܰܥ ̈ܝ ݂ܰܳ ܝ ܀‬ ‫݂ܰ ݂ܰ ܽ ܶ‬ ‫ܳ‬ ‫ܘܒܥܶܝ ̱ܗ ݂ܰܘܘ ܠ ܶܡ ܶ‬ ‫ܝܝܗܘܢ ܐ ݂ܰܡܝܪ‬ ‫ܐܚܕܗ ݂ܰܘܕ ܶܚܠܝ ̱ܘ ܶܡܝ ݂ܰܥ ܳܡܝܐ‪ .‬ܝ ݂ܰܕܥܝ ̱ܘ ܶܓܝܝܪ ܕܥܠ‬ ‫݂ܰܡܬ ܳܠ ܳܗ ܳܢ‪ܽ ݂ܰ .‬‬ ‫ܘܗܝ ܶܘܐ ݂ܰ ܠ ̱ܘ‪.‬܀‪.‬܀‪.‬‬ ‫ܘܫܒܩ ̱‬

‫‪91‬‬

Ch.



And when you stand to pray, forgive whatever someone has against you, so that your Father in heaven may also forgive you your offenses.



But if you do not forgive, neither will your Father in heaven forgive you your offenses.”



They came again to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him,



and said to him, “By what authority are you doing these things? And who has given you this authority to do these things?”



Jesus said to them, “I will ask you one question too, that you should tell me. Then I will tell you by what authority I am doing these things.



John’s baptism—where is it from? From heaven, or from people? Tell me.”



They discussed1 it among themselves, saying, “If we tell him, ‘From heaven,’ he will say to us, ‘Then why did you not believe him?’



And if we say, ‘From people’—there is the fear of the crowd.”2 For they all held that John was truly a prophet.



They answered Jesus, “We do not know.” He said to them, “Neither will I tell you by what authority I am doing these things.”

‘discussed’ or ‘reasoned about’ (the same term can have either sense in this context). 1

‘crowd’ or ‘people’ (the term is distinct from the term used for ‘people/humans’ in verses 30 and 32). 2



‫‪5‬‬

‫‪6‬‬

‫‪7‬‬

‫‪8‬‬

‫‪9‬‬

‫‪31‬‬

‫‪31‬‬

‫‪3‬‬

‫‪33‬‬

‫ܽ‬ ‫ܡܨ ܳܠ ܽܝܘ܆ ܽ‬ ‫ܟܗ ܳ ܳ‬ ‫ܬܘܢ ݂ܰܠ ݂ܰ‬ ‫ܫܒܘܩ ̱ܘ ܶܡ ܶܕ ܕ ܐ݂ܳ ܠ ܽܟܝܘܢ ݂ܰܥܝܠ ܐ̱ ܳܢܝܫ‪.‬‬ ‫ܘܡܐ ݂ܰܕܩܝܡܝ ܐܢ ̱‬ ‫̈‬ ‫ܳܕ ܐܦ ܐ ܽܒ ܽ‬ ‫ܫܡ ܳܝܐ ܢܶ ܽ‬ ‫ܘܟܘܢ ܕ ݂ܰܒ ݂ܰ‬ ‫ܫܒܘܩ ܠ ܽܟܘܢ ݂ܰܣ݂ܟ ܳܘܬ ܽܟܘܢ‪.‬‬ ‫ܶ‬ ‫݂ܰ ܽ ܳ‬ ‫ܽ‬ ‫ܬܘܢ܆ ܳܐܦ ܳܶܠ ݂ܰܐ ܽܒ ܽ‬ ‫ܫܡ ܳܝܝܐ ܢܶ ܽ‬ ‫ܘܟܘܢ ܕ ݂ܰܒ ݂ܰ‬ ‫ܫܒܝܘܩ ܠ ܽܟܝܘܢ‬ ‫ܟܘ ܐܢ ܶܕܝ ܐܢ̱ܬܘܢ ܠ ܳܫܒܩܝ ܐܢ ̱‬ ‫̈‬ ‫݂ܰܣ݂ܟ ܳܘܬ ܽܟܘܢ܀‬ ‫ܶ ݂ܰ‬ ‫ܐܬܘ ܽܬܘܒ ܽܠܘܪ ܶ‬ ‫ܡܗ ܶܠܟ ܗ ܳܘܐ ܒ ݂ܰܗܝܟ ܳܶܠ܆ ܐܶ ݂ܰܬܘ ܠ ܳܝܘܬܶܗ ݂ܰ̈ܪ ݂ܰܒܝ̱ ܳܟ ̈‬ ‫ܫܠ ‪݂ܰ .‬‬ ‫ܘܟܕ ݂ܰ‬ ‫ܝܗ ܶܢ‬ ‫ܟܙ ܘ‬ ‫̱‬ ‫ܶ‬ ‫ܘܣܦ̈ܪ ܐ ݂ܰ‬ ‫ܳ‬ ‫ܘܩܫ ̈ܝ ܶܫܐ‬ ‫ܐܝܳܝܝܐ ܽܫܘܠ ܳܛ ܳܳܝܝܐ ܳܗ ܶܠܝܝ ܳܥ ܶܒܝܝܕ ݂ܰܐܢ̱ܝܝܬ‪݂ܰ .‬‬ ‫ܟܚ ܳܘܐܡܪܝܝ ܶܠܝܝܗ‪݂ܰ .‬ܒ ܳ‬ ‫ܘܡ ܽܳܝܝܘ ݂ܰܝܝ ̱ܗܒ ܳܠܝܝܟ‬ ‫ܶ‬ ‫ܽܫܘܠ ܳܛ ܳܳܐ ܳܗ ܳܢ ܕ ܳܗ ܶܠܝ ܬ ܶ‬ ‫ܥܒܕ‪.‬‬ ‫ܳ ܶ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܚܝܕܐ ܕܬ ܽ‬ ‫ܟܛ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܐܶ ݂ܰܡܪ ܠ ܽ‬ ‫ܝܬܐ ܳ‬ ‫ܐܡܝܪܘܢ‬ ‫ܝܗܘܢ‪ .‬ܐ ݂ܰܫܐܠ ܽܟܝܘܢ ܐܦ ܐ ܳܢ ܶܡܠ‬ ‫ܳ‬ ‫ܠ̱܆ ܶܘ ܳܐܢ ܳܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ ݂ܰܒ ܳ‬ ‫ܐܝܳܐ ܽܫܘܠ ܛ ܳܳܐ ܳܗ ܶܠܝ ܳܥ ܶܒܕ ܐ̱ ܳܢ‪.‬‬ ‫ܳ ܶ‬ ‫݂ܰ ݂ܰ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܠ ݂ܰܡ ܽ‬ ‫ܘܚ ܳܳ ܶܡ ݂ܰܐ ܶ‬ ‫݂ܳܗ ܕ ܽܝ ݂ܰ‬ ‫ܫܡ ܳܝܐ ܐܘ ܶܡ ܒ ̈ܳ ̱ ܐ̱ ܳܢ ̈ܫܝܐ‪ .‬ܐ ݂ܰܡܝܪ ̱ܘ‬ ‫ܝܡ ܳܟܐ ̱ܗܝ‪ܶ .‬ܡ‬ ‫ܥܡܘܕ‬ ‫ܠ̱‪.‬‬ ‫ܳ‬ ‫ܠ ܶܘܐܬ ݂ܰܚ ݂ܰܫܒܝ ̱ܘ ܒ ݂ܰܳܦ ܽ‬ ‫ܐܡܝܪ ܶܠܝܝܗ ܕ ܶܡܝ ݂ܰ‬ ‫ܫܝܗܘܢ ܶܘ ݂ܰܐܡܝܪ ̱ܘ‪ܶ .‬ܕ ܐܢ ܢ ݂ܰ‬ ‫ܫܡ ܳܝܝܐ܆ ܐ ݂ܰܡܝܪ ݂ܰܠܝ ‪.‬‬ ‫݂ܰ ܳ ܳ ܳ ݂ܰ ܶ ܽ‬ ‫ܝܡܳܬ ܳܘܢ ܝ ̱ܗܝ‪.‬‬ ‫ܘܠ ܡܳܐ ܠ ܗ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܠܒ ݂ܰܘܕܢ ݂ܰ‬ ‫ܐܡܪ ܶܡ ܒ ̈ܳ ̱ ܐ̱ ܳܢ ̈ܫܐ܆ ܶܕܚܠ ܬܐ ̱ܗܝ ܶܡ ݂ܰܥ ܳܡܐ‪ܽ .‬ܟ ܽܗܘܢ ܶܓܝܪ ܐܚ ܝܕܝܝ ̱ܗ ݂ܰܘܘ‬ ‫ܶܠܗ ܠ ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ ܆ ܕ ݂ܰܫܪ ܳܝܪܐ݂ܳ ܢܒ ݂ܰܝܐ ̱ܗܘ‪.‬‬ ‫ܽ ܳ ܳ ܶ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܓ ݂ܰܘ ݂ܰ‬ ‫ܝܗܘܢ‪ .‬ܐܦ ܠ ܐ ܳܢ ܐ ݂ܰܡܝܪ ܐ̱ ܳܢ‬ ‫ܥܳܘ ܳܘܐܡܪܝ ܶܠܗ ܠ ܝܶ ܽܫܘܥ‪ .‬ܠ ܳܝܕܥ ݂ܰܝܳ ‪ .‬ܐ ݂ܰܡܝܪ ܠ‬ ‫ܳ‬ ‫ܠ ܽܟܘܢ ݂ܰܒ ܳ‬ ‫ܐܝܳܐ ܽܫܘܠ ܛ ܳܳܐ ܳܗ ܶܠܝ ܳܥ ܶܒܕ ܐ̱ ܳܢ܀‬

‫‪88‬‬

Ch.



The next day, he became hungry as he left Bethany.



From a distance he saw a fig tree with leaves on it. He went up to it to see whether he could find some fruit1 on it, but when he got to it, he found nothing on it but leaves, since it was not the time for figs.



“From now on,” he said to it, “may no one eat fruit from you ever again!” And his disciples heard it. Then they came to Jerusalem,



and Jesus went into the temple of God. He began throwing out those who were buying and selling in the temple. He overturned the moneychangers’ tables and the seats of those selling doves,



and he would not allow anyone to carry goods into the temple.



He taught them, saying, “Is it not written, ‘My house will be called a house of prayer for all nations’?2 But you have made it ‘a den of thieves.’”3



The chief priests and the scribes heard about it and began looking for a way to destroy him, for they were afraid of him, since all the people were amazed at his teaching.



When evening came, Jesus and his disciples4 went outside the city.



In the morning, as they went along, they saw the fig tree, withered from its roots.



Simon remembered it and said to him, “Master,5 look! The fig tree you cursed has withered.”



Jesus answered them, “Have faith in God.



For truly I tell you, whoever says to this mountain, ‘Get up and drop into the sea,’ and does not doubt in their heart, but believes that what they have said will happen, what they have said will happen for them.



This is why I tell you, everything you pray and ask for, believe that you will receive it, and it will be yours.

1

‘some fruit’: lit. ‘something’.

2

Isaiah 56:7.

3

Jeremiah 7:11.

4

‘Jesus and his disciples’: lit. ‘they’.

5

‘Master’ or ‘Teacher’: lit. ‘Rabbi’.



‫‪1‬‬ ‫‪13‬‬

‫‪14‬‬

‫‪15‬‬

‫‪16‬‬ ‫‪17‬‬

‫‪18‬‬

‫‪19‬‬ ‫‪1‬‬ ‫‪1‬‬ ‫‪‬‬ ‫‪3‬‬

‫‪4‬‬

‫ܘܡܐ ܐܚܪ ܳܢ ݂ܰܟܕ ݂ܰ‬ ‫ܢܦܩ ܶܡ ܶܒܬܝ ݂ܰܥܳ ܳܝܐ ܟ ܶܦ ‪.‬‬ ‫ܝܒ ݂ܰܘܠ ݂ܰܝ ܳ ̱‬ ‫ܳ ݂ܰ ܶ ܶ ܳ‬ ‫ܐܬܐ ܠ ܳܝܘ ܳܬܗ ܶܕ ܐܢ ܢܶ ݂ܰ‬ ‫ܚܕܐ ܶܡ ܽܪ ܳ‬ ‫ܝܓ ݂ܰܘ ܳ‬ ‫ܚܙ ܐ ܬ ܳܬܐ ܳ‬ ‫ܫܟܝܚ ܳܒܝܗ‬ ‫ܘܚܩܐ ܕ ܐ݂ܳ ܒܗ ܛ̈ܪܦܝܐ‪ .‬ܘ‬ ‫ܶ‬ ‫ܫܟܚ ܳܒܗ ܶܐ ܳܠ ܐܶܢ ݂ܰܛ ܶ‬ ‫ܘܟܕ ܐܶ ܳܬܐ܆ ܳܠ ܐܶ ݂ܰ‬ ‫ܶܡ ܶܕ ‪݂ܰ .‬‬ ‫̈ܪܦܐ‪ ݂ܰ .‬ܒ ܳܳܐ ܶܓܝܪ ܳܠ ܳ‬ ‫ܗܘܐ ̱ܗ ܳܘܐ ܕܬ ̈ܐܢ‪.‬‬ ‫ܶ‬ ‫ܝܐ̈ܪ ܐ ܳܠ ܢܶ ܽ‬ ‫ܐܟܝܘܠ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܫܡܥܝ ̱ܘ‬ ‫ܝ̱ ܦ‬ ‫ܝܕ ܶܘ ݂ܰܐܡܪ ܳܠ ܗ‪ܶ .‬ܡܟ‬ ‫ܝܝܠ ݂ܰܘܠ ܳܥ ݂ܰܠܝ ܐ̱ ܳܢܝܫ ܶܡܳܶܟ ̱‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܐܬܘ ܽܠܘܪ ܶ‬ ‫ܫܠ ܀܀‬ ‫ܘܗܝ ܘ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܘܫܝܪܝ ܕ ݂ܰܢ ܶܦܝܩ ݂ܰܠ ܶ‬ ‫ܝܗ ݂ܰ‬ ‫ܘܥܠ ܝܶ ܽܫܘܥ ܠ ݂ܰܗܝܟ ܳܝܶܠ ݂ܰܕܠܐ ܳ ܳ‬ ‫ܝܠܝܝ ܕ ܳ ܒܳ ܝܝ ݂ܰܘ ݂ܰ‬ ‫ܝܗܐ܆ ݂ܰ‬ ‫ܡܙ ܒܳ ܝܝ‬ ‫݂ܰ ܳ ݂ܰ ݂ܰ ܳ ܽ ܶ‬ ‫ܡܥ̈ܪ ܳܦܳܶܐ ܽ‬ ‫ܘ̈ܪ ܐ ݂ܰܕ ݂ܰ‬ ‫ܘܟ ݂ܰ‬ ‫ܘ̈ܪܣ ܳܘ ܳܬܐ ܕ ܳܗ ܽܢܘܢ ݂ܰܕ ݂ܰ‬ ‫ܡܙ ܒܳ ܝ ݂ܰܝ ̈ܘ ܶܢ‪.‬‬ ‫ܒܗܝܟܶܠ‪ .‬ܘܗܦܟ ܦܬ‬ ‫ܳ‬ ‫ܶ‬ ‫ܝܘ ܳܘܠ ܳܫ ܶܒܩ ̱ܗ ܳܘܐ ܕܐ̱ ܳܢܫ ݂ܰܢ ݂ܰ‬ ‫ܥܒܪ ܳܡ ̈ܐܢ ܒ ݂ܰܓܘ ݂ܰܗܝܟܶܠ‪.‬‬ ‫ܽ ܳ‬ ‫ܽ ܳ‬ ‫ܝܘܬܐ ܢܶܬܩܝ ܶ‬ ‫ܝܙ ݂ܰ‬ ‫ܝܪ ܐ‬ ‫ܝܗܘܢ‪ .‬ܠ ܟܝܝܝܒ܆ ܕ ݂ܰܒܝܝܬܝ ̱ܝ ܶܒܝܝܬܝ ܨܠܝ‬ ‫ܘܡ ܶܠܝܝܦ ̱ܗ ܳܘܐ ܳܘ ݂ܰܐܡܝܝܪ ܠ ܝ‬ ‫݂ܰ ܽ‬ ‫݂ܰ ܳ‬ ‫݂ܰ ܽ‬ ‫ܳ‬ ‫ܡܥܪܬܐ ܕ ܶܠ ̈ܣܛܝܶܐ܀‬ ‫ܥܒܕܬ ܳܘܢ ܝ ̱ܗܝ‬ ‫ܠ ݂ܽܟ ܽܗܘܢ ݂ܰܥ ̈ ̱ܡ ܶܡܐ܆ ܐܢ̱ܬܘܢ ܶܕܝ‬ ‫ܫܡܥܘ ݂ܰ̈ܪ ݂ܰܒ̱ ܳܟ ̈ܗ ܶܢ ܳ ܶ‬ ‫ܘܒܥܶܝ ܗ ݂ܰܘܘ ݂ܰܕ ݂ܰ‬ ‫ܝ ܚ ݂ܰܘ ݂ܰ‬ ‫ܐܝܟ ܳܳܐ ݂ܰܢܝܘܒ ܽܕ ܳܘܢ ܝ ̱ܗܝ‪ܳ .‬ܕܚܠܝܝ ̱ܗ ݂ܰܘܘ‬ ‫̱‬ ‫ܘܣܦ̈ܪ ܐ‪̱ ݂ܰ ܳ .‬‬ ‫ܽ‬ ‫ܶ‬ ‫ܶܓܝܪ ܶܡܳܶܗ‪ܶ .‬ܡܛܠ ܕ ܽܟܗ ݂ܰܥ ܳܡܐ ܬܡܝܗܝ ̱ܗ ݂ܰܘܘ ܒ ܽܝܘܠ ܳܦܳܶܗ܀‬ ‫ܳ‬ ‫ܡܫܐ܆ ݂ܰ‬ ‫ܝܛ ݂ܰ‬ ‫ܘܟܕ ܳ‬ ‫ܗܘܐ ݂ܰܪ ܳ‬ ‫ܢܦܩ ̱ܘ ܠ ݂ܰܒܪ ܶܡ ܡܕܝ̱ܳܬܐ܀‬ ‫ܟ ݂ܰܘܒ ݂ܰܨܦ ܳܪܐ ݂ܰܟܕ ܳܥܒܪܝ ܆ ݂ܰ‬ ‫ܚܙܘ ܬ ܳܬܐ ܳܗܝ ݂ܰܟܕ ݂ܰܝܒ ܳ‬ ‫ܝܫܐ ܶܡ ܥܶ ܳܩ ܳܪܗ‪.‬‬ ‫ܳ‬ ‫ܟܐ ܶܘܐܬܕ ݂ܰܟܪ ܶܫ ܽ‬ ‫ܡܥܘܢ ܶܘ ݂ܰܐܡܪ ܶܠܗ‪݂ܰ .‬ܪܒ̱܆ ܳܗܐ ܬܬܐ ܳܗܝ ܕ ܳܠܛܬ ܝܶܒ ݂ܰܫܬ‪.‬‬ ‫ܶ ܶ ܽ ݂ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܟܒ ݂ܰܘ ܳ‬ ‫ܝܡ ܽܳܘܬܐ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫ܥܳܐ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܬܗܘܐ ܒܟܘܢ ܗ‬ ‫ܽ ܳ ܳ ܳ ܶ ݂ܰ‬ ‫ܐܫܬ ݇ܩܝܠ ܶ‬ ‫ܟܓ ݂ܰܐܡܝ ܶܓܝܪ ܳܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ܆ ܕ ݂ܰܡ ܕܢ ݂ܰ‬ ‫ܘܦܝܠ‬ ‫ܐܡܪ ܠ ܛܘܪ ܐ ܗܢ ܕ‬ ‫ܝܡ ܕ ܳܗ ܶܘܐ ݂ܰܗܘ ܶܡ ܶܕ ܳܕ ݂ܰܐܡܪ܆ ܢܶ ܶ‬ ‫ܒ ݂ܰܝ ܳܡܐ‪ܳ :‬ܘܠ ܢܶܬ ݂ܰܦ ݂ܰܠܓ ܒ ܶܠ ܶܒܗ‪ܶ :‬ܐ ܳܠ ݂ܰܢܗ ܶ‬ ‫ܝܗܘܐ ܶܠܝܗ‬ ‫ܶܡ ܶܕ ܳܕ ݂ܰܐܡܪ܀‬ ‫ܽ‬ ‫ܝܬܘܢ ܳ‬ ‫ܝܕ ݂ܰܕ ݂ܰ‬ ‫ܟܕ ܶܡ ܽܛܝܝܠ ܳܗ ܳܢ ܳܐ ݂ܰܡܝܝܪ ܐ̱ ܳܢ ܠ ܽܟܝܝܘܢ‪ .‬ܕ ܽܟܝܝܠ ܶܡܝ ܶ‬ ‫ܘܫܐܠܝܝ‬ ‫ܡܨ ܶܠܝܝ ܐܢ̱ܝ‬ ‫ܽ‬ ‫ܽ‬ ‫ܬܘܢ ܘܢܶ ܶ‬ ‫ܬܘܢ܆ ݂ܰܗ ܶ‬ ‫ܗܘܐ ܠ ܽܟܘܢ܀‬ ‫ܝܡܳ ̱ܘ ܕ ܳܢܣܒܝ ܐܢ ̱‬ ‫ܐܢ ̱‬

‫‪86‬‬

Ch. 

Chapter  

As Jesus1 approached Jerusalem, near Bethphage and Bethany, at the Mount of Olives, he sent two of his disciples,



telling them, “Go to that village ahead of us, and as soon as you enter it you will find a colt tied up, that no one has ever ridden.2 Untie it and bring it.



If anyone says to you, ‘Why are you doing this?’ tell them, ‘Our lord needs it,’ and they will quickly send it here.”



They went and found the colt tied up at a doorway, outside in the street. As they untied it,



some people standing there said to them, “What are you doing, untying the colt?”



But the disciples3 spoke to them as Jesus had instructed, and the people let them take it.4



They brought the colt to Jesus and put their garments on it, and Jesus rode on it.



Many people were spreading their cloaks on the road, while others were cutting branches from the trees and spreading them on the road.



And the people going in front of him and behind him were crying out, “Hosanna! ‘Blessed is he who comes in the name of the Lord!’5



Blessed is the coming kingdom of our father David. Hosanna in the heights!”



Jesus entered Jerusalem and went into the temple. He looked at everything, but when evening came,6 he went out to Bethany with the twelve. 1

‘Jesus’: lit. ‘he’.

2

‘that no one has ever ridden’: lit. ‘that none among humans has ridden’.

3

‘the disciples’: lit. ‘they’.

4

‘the people let them take it’: lit. ‘they let them’.

5

Psalm 117:25, 26 [118:25, 26].

‘when evening came’ or ‘since it was evening’ (the expression can have either meaning in this context). 6



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝܐ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬

‫ܘܒܝܬܝ ݂ܰܥܳ ܳܝܝܐ ܠ ܳܝܘܬ ܽܛ ܳ‬ ‫ܩܪܒ ܽܠܘܪ ܶ‬ ‫ܘܟܕ ܶ‬ ‫݂ܰ‬ ‫ܫܠ ‪݂ܰ :‬ܥܠ ܶܓ̱ܳܒ ܶܒܬܝ ܳܦ ̈ܶܓܐ ܶ‬ ‫ܝܘܪ ܐ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܗܝ‬ ‫ܕ ݂ܰ ݂̈ܳܐ܆ ݂ܰܫ ݂ܰܕܪ ܬ̈ܪܝ ܶܡ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܳܐ ܳܗܝ ݂ܰܕܠ ܽܩܘܒ ݂ܰܠ ݂ܰ‬ ‫ܘܒܪ ܳܫܥܬܗ ܕ ܳܥܐܠܝ ܐܢ̱ܝܬܘܢ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܶ .‬ܠ ̱ܘ ݂ܰܠܩܪ‬ ‫ܽ‬ ‫ܳ‬ ‫ܬܘܢ ܥܝ ܳܶܠ ݂ܰܕ ܐܣܝܝܪ‪ .‬ܕܐ ܳܢܝܫ ܶܡܝ ܒ ݂ܰܳ ̈ܝ ܳܳ ܳܫܝܐ ܳܠ ݂ܰܪܟ ܶܒܝܗ‪݂ܰ .‬‬ ‫ܫܝܪܘ‬ ‫̱‬ ‫݂ܰܠ ܗ܆ ܶܡܫܟܚ ܝ ܐܢ ̱‬ ‫݂ܰ‬ ‫ܐ݂ܳ ܽܐܘ ̱ܗܝ‪.‬‬ ‫ܶ‬ ‫ܽ‬ ‫ܶܘܐܢ ܐ̱ ܳܢܫ ܢ ݂ܰ‬ ‫ܐܡܪ ܠ ܽܟܝܘܢ ܳܡ ܳܳܝܐ ܳܥܒܕܝܝ ܐܢ̱ܝܬܘܢ ܳܗ ܶܕ ܐ܆ ܐ ݂ܰܡܝܪ ̱ܘ ܶܠܝܗ ݂ܰܕܠ ܳܡ ݂ܰܝܪܢ‬ ‫ܶܡܬܒܥܶܐ ܶ‬ ‫ܚܕܐ ݂ܰ‬ ‫ܘܡ ܳ‬ ‫ܡܫ ݂ܰܕܪ ܶܠܗ ܠ ܳܟܐ܀‬ ‫ܫܟܚ ̱ܘ ܥܝ ܳܶܠ ݂ܰܕ ܐܣܝܪ ݂ܰܥܠ ݂ܰܬ ܳ‬ ‫ܘܩܐ‪݂ܰ .‬‬ ‫ܪܥܐ‪ .‬ܠ ݂ܰܒܪ ܒ ܽܫ ܳ‬ ‫ܶܘܐ ݂ܰ ܠ ̱ܘ ܐܶ ݂ܰ‬ ‫ܘܟܕ ܳܫ ܶܪܝ ܶܠܗ܆‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܐ ܳܢܫ ̈ܝ ܶܡ ݂ܰܐ ܶ‬ ‫ܝܠܝ ܕ ܳܩܝܡܝ ܐ ݂ܰܡܪ ̱ܘ ܠ ܽܗܘܢ܇ ܳܡ ܳܳܐ ܳܥܒܕܝ ܐܢ̱ܬܘܢ ܕ ܳܫ ܶܪܝ ܐܢ̱ܝܬܘܢ‬ ‫̱ ܳ‬ ‫ܥܝ ܶܠ‪.‬‬ ‫݂ܰ ݂ܰ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܫܒܩ ̱ܘ ܐ ܽܢܘܢ‪.‬‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ܐ ݂ܰܡܪ ̱ܘ ܠ ܽܗܘܢ ܐܝܟ ܕ ݂ܰܦ ܶܩܕ ܐ ܽܢܘܢ ܝܶ ܽܫܘܥ܆ ܘ‬ ‫݂ܰܘܐ݂ܳ ܽܝܝܝܘܗܝ ܠ ܥܝ ܝ ܳܝܶܠ ܠ ܝ ܳܝܘܬ ܝܶ ܽܫܝܝܘܥ܆ ݂ܰܘܐܪܡܝܝܝܘ ݂ܰ‬ ‫ܥܠܝܝܘܗܝ ܳܡܐ ݂ܰܢ ̈ܝܝ ܽ‬ ‫ܝܗܘܢ ݂ܰܘ ܶ‬ ‫ܪܟܝܝܒ‬ ‫̱‬ ‫̱‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܗܝ ܝܫܘܥ܀‬ ‫ܥܠ ̱‬ ‫ܶ‬ ‫ܐܘܪܚܐ‪݂ܰ .‬ܘܐ ܳ‬ ‫݂ܰ ܽ ܽ‬ ‫݂ܰ‬ ‫ܚ̈ܪ ܶܢ ܳܦܣܩܝܝ ̱ܗ ݂ܰܘܘ ݂ܰܣ ̈ܘ ܶܟܝܐ‬ ‫݂ܰܣܓ ̈ܝܐܐ ܶܕܝ‬ ‫ܡܫ ܶܘܝ ̱ܗ ݂ܰܘܘ ݂ܰܢ ̈ܚܬܝܗܘܢ ܒ ܳ ̱‬ ‫ܡܫ ܶܘܝ ܽܒ ܳ‬ ‫ܶܡ ܐ ̈ܝ ܳܠ ܳܶܐ ݂ܰܘ ݂ܰ‬ ‫ܐܘܪܚܐ‪.‬‬ ‫ܘܗܝ ܳ‬ ‫ܳ‬ ‫ܘܫ ܳ‬ ‫ܘܗ ܽܢܘܢ ܕ ܳܒܬ ܶܪܗ܆ ܳܩܥܶܝܝ ̱ܗ ݂ܰܘܘ ܳܘܐܡܪܝܝ ‪ܽ .‬ܐ ݂ܰ‬ ‫ܘܗ ܽܢܘܢ ݂ܰܕ ܳ‬ ‫ܥܳܝܐ܅ ܒܪܝܝܟ‬ ‫ܩܕ ݂ܰܡ ̱‬ ‫ܽ ̱ܗܘ ܳܕ ܐܬܶܐ ݂ܰܒ ܶ‬ ‫ܫܡܗ ܕ ܳܡ ܳܪܝܐ‪.‬‬ ‫݂ܰ ܽ ܳ‬ ‫ܥܳܐ ݂ܰܒ ݂ܰ‬ ‫ܘܬܐ ܳܕ ܐܬ ܳܝܐ ݂ܰܕ ܽ‬ ‫݂ܰܘܒܪ ܳ‬ ‫ܡ̈ܪ ܶ‬ ‫ܘܫ ܳ‬ ‫ܐܒܘܢ ݂ܰܕܘܝܕ‪ܽ .‬ܐ ݂ܰ‬ ‫ܘܡܐ܀‬ ‫ܝܟܐ ̱ܗܝ ܡܠ ܟ‬ ‫ܘܥܠ ܝܶ ܽܫܘܥ ܽܠܘܪ ܶ‬ ‫݂ܰ‬ ‫ܚܙ ܐ ܽܟ ܶܡ ܶܕ ‪݂ܰ .‬ܟܕ ܳ‬ ‫ܫܠ ܠ ݂ܰܗܝܟ ܳܶܠ܆ ݂ܰܘ ܳ‬ ‫ܗܘܐ ܶܕܝ ܥܶ ܳܕ ܳܢ ܕ ݂ܰܪ ܳ‬ ‫ܡܫܐ܆‬ ‫݂ܰ‬ ‫ܢܦܩ ܠ ܶܒܬܝ ݂ܰܥܳ ܳܝܐ ݂ܰܥ ܬ ܶ̈ܪ ݂ܰ‬ ‫ܥܣܪ‪.‬‬

‫‪84‬‬

Ch.



When the ten heard about this, they began complaining against James and John.



Jesus summoned them and said to them, “You know that they who are considered to be rulers of the Gentiles are lords over them, and their great ones exercise authority over them.



It shall not be this way among you. Instead, whoever wants to be great among you should be your servant,



and whoever wants to be first among you should be the slave of all.



For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for the sake of many.”



They came to Jericho.

IX

As Jesus, his disciples, and a large crowd were leaving Jericho, a blind man named Timaeus son of Timaeus1 was sitting beside the road, begging. 

He heard that it was Jesus the Nazarene and began to shout, “Son of David, have mercy on me!”



Many people warned him to be quiet, but he shouted all the more, saying, “Son of David, have mercy on me!”



Jesus stopped and ordered them to call him, so they called the blind man and said to him, “Take courage! Get up—he is calling you.”



The blind man threw off his cloak, stood up, and came to Jesus.



Jesus said to him, “What do you want me to do for you?” The blind man said to him, “Master,2 I want to see.”3



Jesus said to him, “See! Your faith has saved you.” And at once, he received his sight, and went along the road.

1

‘Timaeus son of Timaeus’: in Syr. ‘Timai bar Timai’.

2

‘Master’ or ‘Teacher’: lit. ‘Rabbi’.

3

‘I want to see’: lit. ‘that I may see’.



‫‪41‬‬ ‫‪4‬‬

‫‪43‬‬

‫‪44‬‬ ‫‪45‬‬

‫‪46‬‬

‫ܣܪܐ܆ ݂ܰܫܪܝܘ ܳܪܛܳ ܝ ݂ܰܥܠ ݂ܰܝ ܽ‬ ‫ܫܡܥ ̱ܘ ܥܶ ܳ‬ ‫ܡܐ ݂ܰ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܥܩܘܒ ܽ‬ ‫ܘܝ ݂ܰ‬ ‫ܘܚ ܳܳ ‪.‬‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܬܘܢ ݂ܰܕ ܶ‬ ‫ܽ‬ ‫ܳ ܶܽ‬ ‫ܐܝܠܝܝ ܕ ܶܡܣܬܒܪܝܝ ̈ܪܝ ܶܫܝܐ‬ ‫ܡܒ ݂ܰܘܩܪܐ ܐܢܘܢ ܝܶ ܽܫܘܥ ܶ ܶܘ ݂ܰܐܡܪ ܠ ܗܘܢ‪ܳ .‬ܝܕܥܝ ܐܢ ̱‬ ‫ܝܗܘܢ ܐ ܽܢܘܢ‪݂ܰ .‬‬ ‫ܝܗܘܢ ݂ܰܫܠܝܛܝ ݂ܰ‬ ‫ܥܠ ܽ‬ ‫ܘ̈ܪܒ ݂ܰܳ ܽ‬ ‫ܕ ݂ܰܥ ̈ܡ ܶܡܐ ܳܡ ݂ܰ̈ܪ ܽ‬ ‫ܘܪ ܳ‬ ‫ܝܗܘܢ‪.‬‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܗܘܐ ݂ܰܪ ܳܒܐ܆ ܢܶ ܶ‬ ‫ܗܘܐ ݂ܰܒ ܳܝܳܬ ܽܟܘܢ‪ .‬ܐܠ ݂ܰܡ ܕ ܳܨ ܶܒܐ ܒ ܽܟܘܢ ܕܢܶ ܶ‬ ‫ܡܓ ܳܠ ܶܕܝ ܳܗ ݂ܰܟ ܳܳܐ ܢܶ ܶ‬ ‫ܝܗܘܐ ܠ ܽܟܝܘܢ‬ ‫ܡܫ ܳ‬ ‫݂ܰ‬ ‫ܡܫ ܳܳܐ‪.‬‬ ‫ܐܝܳܐ ܶܡ ܽ‬ ‫ܗܘܐ ݂ܰܩܕ ܳܡ ܳܝܐ܆ ܢܶ ܶ‬ ‫ܳܟܘܢ ܕ ܳܨ ܶܒܐ ܕܢܶ ܶ‬ ‫ܡܕ ݂ܰܘ ܳ‬ ‫ܗܘܐ ݂ܰܥܒ ܳܕܐ ܕ ܽܟ ܳܳܫ܀‬ ‫ܳ ܶܳ‬ ‫ܶܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܡܗ ܳܐܦ ܒܝ ܶ‬ ‫ܝܪܗ ܶܓܝܝܝܪ ܕܐ̱ ܳܢ ܳܫܝܝܐ܆ ܠ ܐܬܐ ܕܢܶܫܬ ݂ܰܡܝܝܫ ܐܠ ݂ܰܕ ݂ܰܢܫ ܶܡܝܝܫ‪݂ܰ .‬ܘܕܢܶܝܝܬܠ ݂ܰܢܦ ܶܫܝܝܗ‬ ‫ܶ‬ ‫ܘܪܩ ܳܳܐ ܳ‬ ‫ܽܦ ܳ‬ ‫ܚܠܦ ݂ܰܣܓ ̈ܝܐܐ܀‬ ‫݂ܰ‬ ‫ܡܘ ܶܘܐܬܘ ܠܝܪܝ ܽܚܘ‪.‬܀‪.‬܀‪.‬‬

‫ܨܚ ܛ‬

‫‪47‬‬

‫‪48‬‬

‫‪49‬‬

‫‪51‬‬ ‫‪51‬‬

‫‪5‬‬

‫ܽ ܽ ݂ܰ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܘܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ܶ‬ ‫݂ܰ‬ ‫ܳܫܝܐ ݂ܰܣܓ ܳܝܝܐܐ܆ ܛ ݂ܰ‬ ‫ܘܟ ܳ‬ ‫ܝܡܝ̱‬ ‫ܢܦܩ ܝܶ ܽܫܘܥ ܶܡ ܐܝܪܝ ܚܘ‪ :‬ܗܘ‬ ‫̱‬ ‫݂ܰ ݂ܰ ܳ ܳ ܶ‬ ‫ܘܪܚܐ ܳ‬ ‫݂ܳܒ ̱ܗ ܳܘܐ ݂ܰܥܠ ݂ܰܝܕ ܽܐ ܳ‬ ‫ܘܚ ݂ܰܕܪ‪.‬‬ ‫݂ܰܒܪ ܛܝܡ̱ ܣܡܝܐ܇‬ ‫ܶ‬ ‫ܘܫܪܝ ܠ ܶܡ ܳ‬ ‫ܩܥܐ ݂ܰܘܠ ܡ ݂ܰ‬ ‫ܡܙ ݂ܰܘ ݂ܰ‬ ‫ܫܡܥ ܕܝܶ ܽܫܘܥ ܽ ̱ܗܘ ܳܢ ܳܨܪ ܳܝܐ‪݂ܰ .‬‬ ‫ܐܡܪ‪ .‬ܒ ܶܪܗ ܕ ݂ܰܕܘܝܕ܅ ܐܬ ݂ܰܪ ݂ܰܚ‬ ‫݂ܰ‬ ‫ܥܠ̱‪.‬‬ ‫ܳ ܶ ݂ܰ ܶ ݂ܰ ̈ܶ ܶ ܽ‬ ‫ܫܝܬܘܩ‪ܽ .‬ܗܘ ܶܕܝܝ ݂݂ܰܳ ܳ‬ ‫ܝܝܪܐ݂ܳ ܳܩܥܶܝܐ ̱ܗ ܳܘܐ ܳܘ ݂ܰܐܡܝܪ‪.‬‬ ‫ܡܚ ܘܟܐܝ ̱ܗܘܘ ܒܗ ܣܓܝܝܐܐ ܕܢ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܥܠ̱‪.‬‬ ‫ܒ ܶܪܗ ܕ ݂ܰܕܘܝܕ܅ ܐܬ ݂ܰܪ ݂ܰܚ‬

‫ܘܩ ܝ ܝܶ ܽܫܝܝܘܥ ݂ܰܘܦ ݂ܰܩܝܝܕ ܕܢܶ ܽ‬ ‫ܡܛ ܳ‬ ‫ܩܪ ܳܘܢ ܝ ܝ ̱ܗܝ‪݂ܰ .‬ܘܩܝ ݂ܰܝܪ ܽܐܘ ̱ܗܝ ܠ ݂ܰܣ ܳ‬ ‫ܡܝܝܝܐ ܳܘܐܡܪܝ ܝ ܶܠܝܝܗ‪.‬‬ ‫ܶ‬ ‫ܐܬ ݂ܰܠ ̱ܒܒ ܽܩܘ ܳܩ ܶܪ ܐ ܳܠܟ‪.‬‬ ‫ܳ ܶܳ‬ ‫ܢ ܽܗܘ ܶܕܝ ݂ܰܣ ܳ‬ ‫ܡܝܐ ܳ‬ ‫ܘܩ ܐܬܐ ܠ ܳܘܬ ܝܶ ܽܫܘܥ‪.‬‬ ‫ܫܕܐ ܠ ܳܒ ܶܫܗ܆‬ ‫ܽ ܶ ݂ܰ ܳ ܶ‬ ‫ܢ ܳܐ ݂ܰܡܪ ܶܠܗ ܝܶ ܽܫܘܥ‪ܳ .‬ܡ ܳܳܐ ܳܨ ܶܒܐ ݂ܰܐܢ̱ܬ ܐܶ ܶ‬ ‫ܡܝܝܐ ܐ ݂ܰܡܝܪ ܶܠܝܗ‬ ‫ܥܒܝܕ ܳܠܝܟ‪ .‬ܗܘ ܕܝܝ ܣ‬ ‫݂ܰܪܒ̱ ܶܕ ܐܚܙܶܐ‪.‬‬ ‫ܶ ܳ ܶ‬ ‫ܶ‬ ‫݂ܰ ܳ ܽ ܳ ݂ܰ ݂ܰ ܳ‬ ‫ܚܝܕܐ ܐܬܚܝܙܝ ܶܠܝܗ܆ ܳܘܐ ܶܠ‬ ‫ܝܬܝܟ‪ .‬ܘܡ‬ ‫ܢܒ ܘܝܶ ܽܫܘܥ ܐ ݂ܰܡܪ ܶܠܗ‪ .‬ܚܙܝ ܗܝܡܳܝܘܬܟ ܐܚ‬ ‫̱ܗ ܳܘܐ ܽܒ ܳ‬ ‫ܐܘܪܚܐ܀‬

‫‪8‬‬

Ch.



Then Cephas began saying, “Look, we have left everything and joined you.”



Jesus replied, “Truly I tell you, there is no one who leaves houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my sake and for the sake of my gospel,



who will not receive a hundred times as much in the present1— houses, and brothers, and sisters, and mothers, and children, and fields, along with persecution—and in the age2 to come, eternal life.



But many who are first will be last, and the last will be first.”



As they were going up the road to Jerusalem, Jesus went before them. They were amazed and followed him, filled with fear. He took his twelve and began telling them what was about to happen to him.



“Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death and will hand him over to the Gentiles.



They will mock him, and flog him, and spit in his face, and crucify him. And on the third day, he will rise.”



James and John, the sons of Zebedee, came to him. “Teacher,” they said to him, “we want you to do for us whatever we ask.”



Jesus3 said to them, “What do you want me to do for you?”



They told him, “Grant to us that one of us shall sit on your right and the other on your left in your kingdom.”



“You do not know what you are asking,” Jesus told them. “Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized?”



“We can,” they told him. Jesus said to them, “You will drink the cup that I drink, and you will be baptized with the baptism with which I am baptized.



But for you to sit at my right and my left is not mine to grant, except to those for whom it is prepared.”

1

‘in the present’: lit. ‘at this time now’.

2

‘age’ or ‘world’ (the term can have either meaning).

3

‘Jesus’: lit. ‘He’.



‫‪8‬‬ ‫‪9‬‬

‫‪31‬‬

‫‪31‬‬ ‫‪3‬‬

‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬

‫‪39‬‬

‫‪41‬‬

‫ܘܫܪܝ ܟ ܳ‬ ‫ܚܳ ݂ܰ‬ ‫ܐܦܐ ܠ ܡܐ ݂ܰܡܪ‪ܳ .‬ܗܐ ݂ܰ‬ ‫ܟܚ ݂ܰ‬ ‫ܫܒܩ ܽܟܠ ܶܡ ܶܕ ݂ܰܘ ܶܢܩܦ ܳܳܟ‪.‬‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ ܶ ݂ܰ ݂ܰ ܶ‬ ‫ܟܛ ܳ‬ ‫ܥܳܐ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ‪ .‬ܐܡܝ ܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ܆ ܕ ݂ܰܠܬܝ ܐ̱ ܳܢܫ ܕ ܳܫ ܶܒܩ ̈ܒܬܐ ܐܘ ܐ ̈ܚܝܐ‬ ‫ܽ‬ ‫݂ܰܐܘ ݂ܰܐ ̈ܚܝ ܳܝܘ ܳܬܐ܇ ݂ܰܐܘ ݂ܰܐ ܳܒܝܝܐ ݂ܰܐܘ ܐܶ ܳܡܝܝܐ܇ ݂ܰܐܘ ݂ܰܐܢ̱ܝܝܬ ܳܬܐ ݂ܰܐܘ ܒ ݂ܰܳ ܳ ̈ܝܝܝܐ܇ ݂ܰܐܘ ܽܩ ܳ‬ ‫ܘ̈ܪܝܝܝܐ ܶܡܛ ܳܠܝܝܬ ̱ܝ‬ ‫ܶ‬ ‫ܘܡ ܽܛܠ ݂ܰ‬ ‫ܣܒܪܬ ̱ܝ܇‬ ‫ܳ ܳ ݂ܰ ܳ ܳ ܳ ܳ ̈ ܶ ݂ܰ ̈ܶ ݂ܰ ̈ ܳ ܳ ܶ ̈ ܳ ܳ‬ ‫ܳ‬ ‫ܝܗܬܐ܇‬ ‫ܠ ܘܠ ݂ܰܢܩ ܶܒܠ ݂ܰܚܕ ݂ܰܒ ܳܡܝܐܐ ܗܫܝܐ ܒܙܒܳܝܐ ܗܢ܇ ܒܝܬܐ ܘܐܚܝܐ ܘܐܚܝܘܬܐ ܘܐܡ‬ ‫ܶ ܶ‬ ‫݂ܰܘ ̈ܒ ݂ܰܳ ܳܝܐ ܽ‬ ‫ܘܩ ܳ‬ ‫ܘ̈ܪܝܐ ݂ܰܥ ܽܪܕܘܦ ܳܝܐ‪݂ܰ .‬ܘܒ ܳܥܠ ܳܡܐ ܳܕ ܐܬܐ ݂ܰܚ ̈ܝܐ ݂ܰܕܠ ܳܥ ݂ܰܠ ܀‬ ‫ܶ‬ ‫ܚ̈ܪܝܶܐ܆ ݂ܰܘܐ ܳ‬ ‫ܗܘܘܢ ܐ ܳ‬ ‫ܠ ݂ܰܣܓ ̈ܶܝܐܐ ܶܕܝ ݂ܰܩܕ ܳܡ ̈ܶܝܐ ܕܢܶ ܽ‬ ‫ܚ̈ܪܝܶܐ ݂ܰܩܕ ܳܡ ̈ܝܐ܀܀‬ ‫̱‬ ‫̱‬ ‫ܐܘܪܚܝܐ ܽܠܘܪ ܶ‬ ‫ܗܘܐ ܠ ܽ‬ ‫ܫܠܝ ܆ ܽܗܘ ܝܶ ܽܫܝܘܥ ܩܕܝܝ ܳ‬ ‫ܠܒ ݂ܰܟܕ ܳܣܠ ܩܝ ̱ܗ ݂ܰܘܘ ܶܕܝ ܽܒ ܳ‬ ‫ܝܗܘܢ‬ ‫݂ܰ ݂ܰ ݂ܰ ܶ ݂ܰ ܶ‬ ‫ܶ ݂ܰ‬ ‫ܥܣܪܬܗ܆‬ ‫ܘܡܬܬܡܗܝ ̱ܗ ݂ܰܘܘ‪ܳ .‬ܘܐ ̱ܠܝ ̱ܗ ݂ܰܘܘ ܳܒܬ ܶܪܗ ݂ܰܟܕ ݂ܰܕܚ ܝܠܝ ܀ ܘܕܒܪ ܠܬܪ‬ ‫ܐܡܪ ܠ ܽܗܘܢ ܶܡ ܶܕ ݂ܰܕܥܬܝܕ ܕܢܶ ܶ‬ ‫ܘܫܪܝ ܕܢ ݂ܰ‬ ‫݂ܰ‬ ‫ܗܘܐ ܶܠܗ‪.‬‬ ‫݂ܰ‬ ‫ܠܓ ܕ ܳܗܐ ܳܣܠ ܩܝܝܝ ܚ ݂ܰܳܝܝ ܽܠܘܪ ܶ‬ ‫ܠ̈ܪ ݂ܰܒܝܝ̱ ܳܟ ̈‬ ‫ܫܠܝܝ ‪݂ܰ .‬ܘܒ ܶ‬ ‫ܝܝܗ ܶܢ‬ ‫ܝܝܪܗ ܕܐ̱ ܳܢ ܳܫܝܝܐ ܶܡܫܬ ܶܠܝܝ‬ ‫̱‬ ‫݂ܰ ܳ‬ ‫ܽ‬ ‫̈‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰܘܠ ܳܣܦ ܶ̈ܪ ܐ‪݂ܰ .‬ܘܢ ݂ܰܚ ܝܒܘܢ ܝ ̱ܗܝ ܠ ܡܘܬܐ‪ .‬ܘܢܫܠ ܡܘܢ ܝ ̱ܗܝ ܠ ܥ ̱ܡܡܐ܆‬ ‫ܐܦ ̈ܘܗܝ ܘܢܶ ܽ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܝܘܢ ܝ ̱ܗܝ‪݂ܰ .‬ܘܠ ݂ܰܝ ܳ‬ ‫ܠܕ ݂ܰܘ ݂ܰ‬ ‫ܩܛܠ ܳ‬ ‫ܢܒ ܽ‬ ‫ܘܡܝܐ‬ ‫ܙܚܘܢ ܶܒܗ ݂ܰܘ ݂ܰܢܳܓ ܽܕ ܳܘܢ ܝ ̱ܗܝ ܘܢܶܪܩܘܢ ݂ܰܒ ̱‬ ‫ܳ‬ ‫݂ܰܕܬ ܳܠ ܬܐ ܽܢܩܘ ܀‬ ‫݂ܰ‬ ‫ܩܪܒܘ ܠ ܳܘܬܶܗ ݂ܰܝ ܽ‬ ‫ܥܩܘܒ ܽ‬ ‫ܘܝ ݂ܰ‬ ‫ܘܚ ܳܳ ܒ ̈ܳ ̱ ݂ܰ ܒ ݂ܰܕܝ ܳܘܐܡܪܝ ܶܠܗ‪݂ܰ .‬ܡܠ ܳܦ ܳܳܝܐ܆ ܳܨ ܶܒܝܝ‬ ‫ܠܗ ݂ܰܘ ܶ ̱‬ ‫ܶ‬ ‫̱ܚ ݂ܰܳ ܕ ܽܟܠ ܕܢܶ ݂ܰܫܐܠ ܬ ܶ‬ ‫ܥܒܕ ݂ܰܠ ‪.‬‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܬܘܢ ܐܶ ܶ‬ ‫ܥܒܕ ܠ ܽܟܘܢ‪.‬‬ ‫ܠܘ ܐ ݂ܰܡܪ ܠ ܗܘܢ ܳܡ ܳܳܐ ܳܨ ܶܒܝ ܐܢ ̱‬ ‫ܳ‬ ‫݂ܰ ݂ܰ ܶ ܶ‬ ‫ܬܒ ܶܡ ݂ܰܝܡ ܳܝܳܟ ݂ܰ‬ ‫ܘܚܕ ܶܡ ܶܣ ܳܡ ܳܠܟ ܒ ܽܫܘܒ ܳܚܟ‪.‬‬ ‫ܠܙ ܐܡܪܝ ܶܠܗ‪݂ܰ .‬ܗܒ ܠ ܕܚܕ ܢ‬ ‫ܶ‬ ‫ܽ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܝܗܘܢ‪ .‬ܠ ܳܝܕܥܝܝ ܐܢ̱ܝܬܘܢ ܳܡ ܳܳܝܐ ܳܫܐܠܝܝ ܐܢ̱ܝܬܘܢ‪ܶ .‬ܡܫܟܚ ܝܝ‬ ‫ܠܚ ܽܗܘ ܶܕܝ ܐ ݂ܰܡܝܪ ܠ‬ ‫ܶ ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫݂ܰ ܽ ܳ‬ ‫݂ܳܐ ܶܕ ܳܐܢ ܳܥ ܶܡܕ ܐ̱ ܳܢ ܬ ܶ ܽ‬ ‫ܥܡܕܘܢ܆‬ ‫ܐܢ̱ܬܘܢ ܕܬܫܬܘܢ ܳܟ ܳܣܐ ܶܕ ܳܐܢ ܳܫܬܐ ܐ̱ ܳܢ܆ ܘܡܥܡܘܕ‬ ‫ܶ ܽ‬ ‫ܶ‬ ‫ܠܛ ܳܐܡܪܝ ܶܠܗ ܶܡܫܟܚ ݂ܰܝܳ ‪ܳ .‬ܐ ݂ܰܡܪ ܠ ܽ‬ ‫ܝܗܘܢ ܝܶ ܽܫܝܘܥ‪ܳ .‬ܟ ܳܣܝܐ ܕ ܳܫܝܬܐ ܐ̱ ܳܢ ܬܫܝܬܘܢ‪.‬‬ ‫݂ܰ ܽ ܳ‬ ‫݂ܳܐ ܕ ܳܥ ܶܡܕ ܐ̱ ܳܢ ܬ ܶ ܽ‬ ‫ܥܡܕܘܢ‪.‬‬ ‫ܘܡܥܡܘܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶ ݂ܰ‬ ‫ܬܠ܇ ܐܠ ܠ ܶ‬ ‫ܕܬܶܬ ܽܒܘܢ ܶܕܝ ܶܡ ݂ܰܝܡܝܳ ̱̱ ܶ‬ ‫ܠ̱܆ ܠ ܳ‬ ‫ܝܠܝ‬ ‫ܝܠ̱ ܠ ܡ‬ ‫ܗܘܬ ܕ ̱‬ ‫ܘܡ ܶܣ ܳܡ ̱‬ ‫݂ܰ ݂ܰ‬ ‫ܡܛ ܳ‬ ‫ܝܒܐ܀‬ ‫ܕ‬

‫‪81‬‬

Ch.



Truly I tell you, anyone who will not receive the kingdom of God like a child shall not enter it.”



Taking them up into his arms, he laid his hand on them and blessed them.



As he traveled on the road, a man1 ran up, falling on his knees and asking him, “Good teacher, what should I do to inherit eternal life?”



“Why do you call me good?” Jesus said to him. “There is none good, except one only—God.



You know the commandments: do not commit adultery, do not steal, do not murder, and do not give false testimony; do not defraud, honor your father and your mother.”2



The man3 answered him, “Teacher, I have kept all these since my youth.”



Jesus looked at him and loved him. “One thing you lack,” he told him. Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then take up a cross and follow me.”



But the man4 was deeply saddened at this statement and went away grieving, for he had great riches.



Jesus looked at his disciples and said to them, “How hard it is for those who have riches to enter the kingdom of God!”



His disciples were astonished at his words, so Jesus responded again, telling them, “My children, how hard it is for those who trust in their riches to enter the kingdom of God!



It is easier for a camel to enter through the eye of a needle than for a rich person to enter the kingdom of God.”



Now they were all the more astonished and were saying among themselves, “Who can be saved?”



Jesus looked at them and said to them, “With people this is impossible, but not with God; for everything is possible with God.”

1

‘a man’: lit. ‘one’.

2

See Exodus 20:12–16; Deuteronomy 5:16–20.

3

‘The man’: lit. ‘He’.

4

‘the man’: lit. ‘he’.



‫‪15‬‬

‫‪16‬‬ ‫‪17‬‬

‫‪18‬‬ ‫‪19‬‬

‫‪1‬‬

‫‪1‬‬

‫‪‬‬

‫‪3‬‬

‫‪4‬‬

‫‪5‬‬

‫‪6‬‬

‫‪7‬‬

‫݂ܰ ܽ ܳ ݂ܰ ܳ ܳ ݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܝܗܐ ܐܝܝܟ ܠܛ ܳܝܝܐ ܠ‬ ‫ܝܗ ܐܡܝ ܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ܆ ܕ ܽܟܠ ܕܠ ݂ܰܢܩ ܶܒܠ ܡܠ ܟܘܬܐ ܕܠܐ‬ ‫ܢܶ ܽܥܘܠ ܳܠ ܗ‪.‬‬ ‫݂ܰ ܶ‬ ‫ܘܣ ܐ ܶܝܕܗ ݂ܰ‬ ‫ܥܠ ܽ‬ ‫ܳ ݂ܰ‬ ‫ܶ ܽ ݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ܆ ܳ‬ ‫ܘܒ ܶܪܟ ܐ ܽܢܘܢ܀‬ ‫ܝܗܘܢ‬ ‫ܝܘ ݂ܰܘܫܩܠ ܐܢܘܢ ܥܠ ܕ̈ܪܥ ̱‬ ‫݂ܰ ݂ܰ ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽ ݂ܰ‬ ‫ܝܙ ݂ܰ‬ ‫ܐܘܪܚܐ܆ ܶ‬ ‫ܘܟܕ ܳܪ ܶܕ ܐ ܽܒ ܳ‬ ‫ܡܫܝܐܠ ̱ܗ ܳܘܐ ܶܠܝܗ‬ ‫ܝܘܗܝ ܘ‬ ‫ܪܗܛ ݂ܰܚܕ ܶܢܦܠ ܥ ݂ܰܝܠ ܒܘ̈ܪܟ ̱‬ ‫ܶ‬ ‫ܳܘ ݂ܰܐܡܪ‪݂ܰ .‬ܡܠ ܳܦ ܳܳܐ ܳܛ ܳܒܐ܅ ܳܡ ܳܳܐ ܐ ܶ‬ ‫ܥܒܕ ܕ ܐܬܪ ݂ܰܚ ̈ܝܐ ݂ܰܕܠ ܳܥ ݂ܰܠ ‪.‬‬ ‫ܳ‬ ‫ܳ ܶܳ ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ ܳ‬ ‫ܝ ܚ ܐ ݂ܰܡܪ ܶܠܗ ܝܶ ܽܫܘܥ܆ ܳܡ ܳܳܐ ܳܩ ܶܪ ܐ ܐܢ̱ܬ ܠ̱ ܛ ܳܒܐ‪݂ܰ .‬ܠܬܝ ܛ ܳܒܐ ܐܠ ܐܢ ݂ܰܚܕ ܠܐ ܳܗܐ‪.‬‬ ‫ܳ ܶ‬ ‫ܳ ܶ ݂ܰ ܳ ܽ ܳ‬ ‫݂ܰ‬ ‫ܳ ܶ ܽ‬ ‫ܳ‬ ‫ܝܛ ܽܦ ̈‬ ‫ܗܕܘܬܐ‬ ‫ܘܩ ܳܕ ܶܢ ܳܝ ݂ܰܕܥ ܐܢ̱ܬ‪ .‬ܠ ܬ ܽܓܘܪ‪ .‬ܠ ܬܓ ܽܳܘܒ‪ .‬ܠ ܬܩܛܘܠ‪ .‬ܘܠ ܬܣܗܕ ܣ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ ܳ ܶ ܽ‬ ‫݂ܰܕ ܳܓܠ ܬܐ‪ .‬ܠ ܬܠܛܘ ‪݂ܰ .‬ܝ ݂ܰܩܪ ܠ ܽܒܘܟ ܘܠ ܳܡܟ‪.‬‬ ‫݂ܰ ܳ ܳ ܳ ܶ ܽ ܶ ܶ ܶ ܶ‬ ‫ܟ ܽܗܘ ܶܕܝܝ ܳ‬ ‫ܝܪܬ ܐܢܶ ̈ܝܝ ܶܡܝ‬ ‫ܥܳܝܝܐ ܶܘ ݂ܰܐܡܝܝܪ ܶܠܝܝܗ‪ .‬ܡܠ ܦܳܝܝܐ܆ ܗܠܝܝ ܟ ܗܝܝ ܢܛܝ‬ ‫݂ܰ‬ ‫ܠܛ ܽܝܘܬ ̱ܝ‪.‬‬ ‫ܚܕܐ ݂ܰܚܣ ܳ‬ ‫ܟܐ ܝܶ ܽܫܘܥ ܶܕܝ ܳܚܪ ܶܒܗ ݂ܰܘ ܶ‬ ‫ܐܚܒܗ‪ܶ .‬ܘ ݂ܰܐܡܪ ܶܠܗ ܳ‬ ‫ܝܪܐ ܳܠܟ‪ܶ .‬ܠ ݂ܰ ܶܒܝ ܽܟܝܠ‬ ‫ܳ‬ ‫ܘܗܒ ܠ ܶܡ ̈ܣܟܳܶܐ‪ :‬ܘܬ ܶ ܶ‬ ‫ܝܡܝܬܐ ݂ܰܒ ݂ܰ‬ ‫ܶܡ ܶܕ ܕ ܐ݂ܳ ܳܠܟ ݂ܰ‬ ‫ܫܡ ܳܝܝܐ܆ ݂ܰ‬ ‫ܘܣܝܒ‬ ‫ܗܘܐ ܳܠܟ ܣ‬ ‫ܳ ݂ܰ‬ ‫ܨܠ ܳ‬ ‫ܝܒܐ ܘܬܐ ܳܒܬܪ ̱ܝ܀‬ ‫ܶ‬ ‫ܶ ܳ‬ ‫ܬܐ ܳܗ ܶܕ ܐ‪ܶ .‬ܘܐ ݂ܰ ܠ ݂ܰܟܕ ݂ܰܥܝ ܳ‬ ‫ܝܩܐ ܶܠܗ‪ .‬ܐ݂ܳ ̱ܗ ܳܘܐ ܶܠܗ ܶܓܝܪ‬ ‫ܟܒ ܽܗܘ ܶܕܝ ܐܬܟ ݂ܰܡܪ ܒܡܠ‬ ‫ܶ‬ ‫ܢܶ ̈ܟ ܶܣܐ ݂ܰܣܓ ̈ܝܐܐ‪.‬‬ ‫ܳ ݂ܰ ܳ‬ ‫݂ܰ‬ ‫ܛܝܶܠ ݂ܰܠ ܶ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܝܕܘܗܝ ܶܘ ݂ܰܐܡܝܪ ܠ ܽ‬ ‫ܝܠܝܝ ܕ ܐ݂ܳ‬ ‫ܝܗܘܢ‪ .‬ܟܡܝܐ ܥ‬ ‫ܟܓ ܳܚܪ ܶܕܝ ܝܶ ܽܫܘܥ ܒ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܠ ܽܗܘܢ ܢܶ ̈ܟ ܶܣܐ܇ ܕܢܶ ܽ‬ ‫ܥܠܘܢ ܠ ݂ܰܡܠ ܽܟܘܬܐ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫݂ܰ ܳ ܽ‬ ‫ܟܕ ݂ܰܬܠ ܡ ̈ܝ ܶܕܐ ܶܕܝ ܶܡܬ ݂ܰܕܡܪܝ ܗ ݂ܰܘܘ ݂ܰܥܠ ܶܡ ݂ܰܠ ̈‬ ‫ܥܳܝܐ ܬܘܒ ܝܶ ܽܫܝܘܥ ܶܘ ݂ܰܐܡܝܪ‬ ‫ܝܘ ̱ܗܝ‪ .‬ܘ‬ ‫ܳ ݂ܰ ̱ ܳ ݂ܰ‬ ‫ܽ‬ ‫̈‬ ‫ܶ‬ ‫ܽ‬ ‫ܠܝ ܽ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܝܗܘܢ‪̈ .‬ܒ ݂ܰܳ ܝܝ̱܆ ܟܡܝܝܐ ܥܛܝܝܶܠ ܠܝܠܝܝ ܕܬܟܝܠܝ ܝ ܥܝܝܠ ܢܟܣܝܝܝܗܘܢ ܕܢܥܠܝܝܘܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠ ݂ܰܡܠ ܽܟܘܬܗ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫ܶ‬ ‫݂ܰ ܳ‬ ‫ܡܶܠ ܕܢܶ ܽܥܘܠ ݂ܰܒ ܽ‬ ‫ܡܚ ܳܛܝܐ܆ ݂ܰܐܘ ݂ܰܥܬ ܳ‬ ‫ܚܝܪ ܳܘܪ ܐ ݂ܰܕ ݂ܰ‬ ‫ܝܝܪܐ ܠ ݂ܰܡܠ ܽܟܝܘܬܗ‬ ‫ܟܗ ܦܫܝܩ ܽ ̱ܗܘ ܠ ܓ‬ ‫ܳ‬ ‫݂ܰܕܠܐ ܳܗܐ ܠ ܶܡ ݂ܰܥܠ‪.‬‬ ‫ܝܝܪܐ݂ܳ ܶܡܬ ݂ܰܕܡܪܝܝ ܗ ݂ܰܘܘ ܳܘܐܡܪܝܝ ݂ܰܒ ݂ܰܝܳ ܽ‬ ‫ܟܘ ܶܗ ܽܢܘܢ ܶܕܝܝ ݂݂ܰܳ ܳ‬ ‫ܝܝܗܘܢ‪݂ܰ .‬ܡ ܽܳܝܘ ܶܡ ݂ܰ‬ ‫ܫܟܝܚ‬ ‫̱‬ ‫ܠ ܶܡ ܳܚܐ‪.‬‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܟܙ ܳܚܪ ܶܕܝ ܒ ܽܗܘܢ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ ܠ ܽ‬ ‫ܝܗܘܢ‪ .‬ܠ ܳܝܘܬ ܒ ̈ܳ ܝ̱ ܐ̱ ܳܢ ̈ܫܝܐ ܳܗ ܶܕ ܐ ܠ ܶܡܫܟ ܳܚܝܐ܆‬ ‫ܶܳ‬ ‫݂ܰ ܳ‬ ‫݂ܰ ܳ‬ ‫ܐܠ ܠ ܳܘܬ ܠܐ ܳܗܐ‪ܽ .‬ܟܠ ܶܡ ܶܕ ܶܓܝܪ ܶܡܫܟ ܳܚܐ ܠ ܳܘܬ ܠܐ ܳܗܐ܀܀‬ ‫‪78‬‬

Ch. 

Chapter  

Jesus got up from there and went to the region of Judaea, across the Jordan. Large crowds came to him there and he taught them, as was his custom.



The Pharisees came to him, testing him. They asked, “Is it lawful for a man to divorce his wife?”



He said to them, “What did Moses command you?”



They said, “Moses permitted us to write a document of dismissal and divorce her.”1



Jesus replied to them, “He wrote this command for you due to the hardness of your heart,



but from the beginning God made them male and female.2



‘For this reason a man will leave his father and his mother and be united to his wife,



and the two of them will become one flesh.’3 So they are not two, but one flesh.



Therefore, let no human separate what God has joined together.”



In the house, his disciples asked him again about this,



and he told them, “Everyone who divorces his wife and takes another commits adultery,



and if a woman divorces her husband and marries another,4 she commits adultery.”



Some people5 were bringing children to him so that he might touch them, but his disciples rebuked those who were bringing them.



Jesus saw it and was displeased. “Let the children come to me and do not hinder them,” he told them. “For the kingdom of God belongs to such as these.

1

‘divorce her’: lit. ‘divorce’.

2

See Genesis 1:27.

3

Genesis 2:24.

4

‘marries another’: lit. ‘becomes another’s’.

5

‘Some people’: lit. ‘They’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܝ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬ ‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬ ‫‪ 14‬ܝܕ‬

‫ܳ ܶ ݂ܰ ܳ ܶ ܳ‬ ‫݂ܰ‬ ‫ܘܡܐ ܕ ܽ‬ ‫ܐܬܐ ݂ܰܠܬ ܽܚ ܳ‬ ‫ܝܗܘܕ ܠ ܥܶܒ ܳܪܐ ܕ ܽܝܝܘܪܕ ܳܢ ‪ܶ .‬ܘܐ ݂ܰ ܠܝ ̱ܘ ܠ ܬ ܳܡܝ‬ ‫ܘܩ ܡ ܬܡ ܆ ܘ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܠ ܳܘܬܶܗ ܶܟ ̈ܳ ܶܫܐ ݂ܰܣܓ ̈ܝܐܐ܆ ݂ܰ‬ ‫ܘܡܠܦ ̱ܗ ܳܘܐ ܠ ܗܘܢ ܬܘܒ ܐܝܟ ݂ܰܕܡܥܕ ̱ܗ ܳܘܐ‪.‬‬ ‫ܡܫܐܠܝܝ ܆ ܶܕ ܐܢ ݂ܰܫܠܝܝܛ ܠ ݂ܰܓܒ ܳܝܪܐ ܕܢܶ ܽ‬ ‫݂ܰܘ ܶ‬ ‫ܝܫܐ ݂ܰ‬ ‫ܩܪܒ ̱ܘ ܦ̈ܪ ܶ‬ ‫ܡܳ ܶܣܝ ܶܠܗ ݂ܰܘ ݂ܰ‬ ‫ܫܒܝܘܩ‬ ‫݂ܰ ܶ‬ ‫ܐܢ̱ܬܬܗ‪.‬‬ ‫ܳܐ ݂ܰܡܪ ܠ ܽܗܘܢ ܳܡ ܳܳܐ ݂ܰܦ ܶܩܕ ܽܟܘܢ ܽܡ ܶ‬ ‫ܘܫܐ‪.‬‬ ‫ܽ ܶ ݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܟ ܳܒܐ ܕ ܽܫܘܒ ܳܩ ܳܳܐ ܘܢܶ ܶ‬ ‫ܫܪ ܐ‪.‬‬ ‫ܘܫܐ ܐ ܶܦ ݂ܰܠ ܆ ܕܢܶܟܘܒ‬ ‫ܶܗ ܽܢܘܢ ܶܕܝ ܐܡܪܝ ‪ .‬ܡ‬ ‫݂ܰ‬ ‫ܥܳܝܐ ܝܶ ܽܫܝܝܘܥ ܶܘ ݂ܰܐܡܝܪ ܠ ܝ ܽ‬ ‫ܝܗܘܢ‪ܽ .‬ܠܝ ݂ܰ‬ ‫ܝܘܩܒܠ ݂ܰܩ ܽ‬ ‫ܳ‬ ‫ܫܝܝܘܬ ܶܠ ܒ ܽܟܝܝܘܢ ܟܒ ܠ ܽܟܝܝܘܢ‬ ‫ܽܦ ܳ‬ ‫ܘܩܕ ܳܢ ܳܗ ܳܢ‪.‬‬ ‫ܶ ܶ ܳ ܶ ܳ ݂ܰ ܶ‬ ‫݂ܰ ܳ‬ ‫ܥܒܕ ܐ ܽܢܘܢ ܠܐ ܳܗܐ‪.‬‬ ‫ܶܡ ܒܪܫܬܝ ܕܝ ܕܟܪܐ ܘܢܩܒܬܐ‬ ‫݂ܰ ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ ݂ܰ ܽ‬ ‫ܽ‬ ‫ܘܗܝ ܘܠ ܶܡܗ ܘܢܶ ݂ܰܩܦ ܠܢ̱ܬܬܗ܆‬ ‫ܶܡܛܠ ܳܗ ܳܢ ܢܶܫܒܘܩ ݂ܰܓܒܪܐ ܠܒ ̱‬ ‫ܶ ܶܳ‬ ‫ܳ‬ ‫ܗܘܘܢ ܬ ݂ܰ̈ܪ ܽ‬ ‫ܘܢܶ ܽ‬ ‫ܝܗܘܢ ݂ܰܚܕ ܒ ݂ܰܣܪ‪ܶ .‬ܡܟܝܠ ܠ ̱ܗ ݂ܰܘܘ ܬ̈ܪܝ ܐܠ ݂ܰܚܕ ܒ ݂ܰܣܪ‪.‬‬ ‫ܶܡ ܶܕ ݂ܰܕܠܐ ܳ ܳܗܐ ܳܗܟܝܠ ݂ܰ ܶܘܓ܆ ݂ܰܒ ܳܪܢ ܳܫܐ ܳܠ ݂ܰ‬ ‫ܢܦ ܶܪܫ‪.‬‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܘܗܝ ܒ ݂ܰܒܬܝܐ ݂ܰܥܠ ܳܗ ܶܕ ܐ‪.‬‬ ‫ܘܗܝ ܬܘܒ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܘܫܐܠ ̱‬ ‫݂ܰ ܶ ܶ ݂ܰ ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܫܪ ܐ ܐܢ̱ܬܬܗ ܘܢܶ ݂ܰܣܒ ܐ̱ܚܪܬܐ ܳܓܐܪ‪.‬‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܽ .‬ܟܠ ܡ ܕܢ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ ܳ ܶ ܶ‬ ‫ܗܘܐ ݂ܰܠܚܪ ܳܢ ܳܓ ܳ‬ ‫ܝܪܐ܀‬ ‫ܶܘܐܢ ܐܢ̱ܬܬܐ ܬܫܪ ܐ ݂ܰܒܥܠ ܗ ܘܬ ܶ ̱‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܘܗܝ ܶܕܝܝ ܳܟܐܝܝ ̱ܗ ݂ܰܘܘ‬ ‫݂ܰܘܡܩܪܒܝ ̱ܗ ݂ܰܘܘ ܠܗ ܠܛ ̈ܝܐ ܕܢܶܩܪܘܒ ܠ ܗܘܢ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܒ ܳܗ ܶܠܝ ݂ܰܕ ݂ܰ‬ ‫ܡܩܪܒܝ ܠ ܽܗܘܢ‪.‬‬ ‫ܳ ܶ ܳ ܶ‬ ‫ܚܙ ܐ ܶܘܐܬ ܶܒܐܫ ܶܠܗ‪ܶ .‬ܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܽ .‬‬ ‫ܝܶ ܽܫܘܥ ܶܕܝ ܳ‬ ‫ܫܒܘܩ ̱ܘ ܠܛ ̈ܝܐ ܐܬܝ ܠ ܳܝܘܬ ̱ܝ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ܶ ܽ‬ ‫ܟܝܝܘܢ ܐܶ ܽܢܝܝܘܢ‪ .‬ܕ ݂ܰܕ ܶ‬ ‫ܐܝܠܝܝ ܶܓܝܝܝܪ ݂ܰܕ ܐܝܝܝܟ ܳܗ ܶܠܝܝ ܐ ܽܢܝܝܘܢ ܐ݂ܳܝܝܝܗ ݂ܰܡܠ ܽܟܝܝܘܬܐ‬ ‫ܘܠ ܬ‬ ‫ܳ‬ ‫݂ܰܕܠܐ ܳܗܐ‪.‬‬

‫‪76‬‬

Ch.



Salt is good, but if salt should lose its flavor, how1 will it be seasoned?2 Have salt in you, and be at peace with one another.”

1

‘how’: lit. ‘with what’.

2

‘seasoned’: lit. ‘made salty’.



‫‪ 51‬ܢ‬

‫ܝܪܐ ܗܝ ܶܡܠ ܳܚܐ‪ .‬ܐܶܢ ܶܕܝ ܶܡܠ ܳܚܐ ܬܶܦ ݂ܰܟܗ ܒ ܳܡ ܳܳܝܐ ܬܶܬ ݂ܰ‬ ‫ܳ‬ ‫ܡܠܝܚ‪ .‬ܬ ܶ ܶ‬ ‫ܗܘܐ ܒ ܽܟܝܘܢ‬ ‫݂ܰܫܦ ̱‬ ‫ܶܡܠ ܳܚܐ‪݂ܰ .‬ܘܒ ݂ܰܫ ܳܝܳܐ ݂ܰ‬ ‫ܗܘܘ ݂ܰܚܕ ݂ܰܥ ݂ܰܚܕ܀܀‬

‫‪74‬‬

Ch.



“Master,”1 John said to him, “We saw a man casting out devils in your name and we forbade him, because he did not belong to us.”



Jesus said to them, “Do not forbid him, for there is no one who does miracles2 in my name and can readily speak evil of me.



So whoever is not against you is for you.



Everyone who will give you just a cup of water to drink, on account of your belonging to the Messiah,3 truly I tell you, that person will not lose his or her reward.



Anyone who causes one of these little ones who believe in me to stumble—it would be better for them if a donkey’s millstone were put on their neck and they were thrown into the sea.



If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than to have two hands and go to hell,4



where ‘their worm does not die and their fire does not go out.’5



And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and end up6 in hell,



where ‘their worm does not die and their fire does not go out.’

VIII



If your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and end up in hell-fire,7



where ‘their worm does not die and their fire does not go out.’



For everything will be seasoned8 with fire, and every sacrifice will be seasoned with salt.

1

‘Master’ or ‘Teacher’: lit. ‘Rabbi’.

2

‘miracles’: lit. ‘mighty (deeds)’.

‘on account of your belonging to the Messiah’: lit. ‘in the name that you are of the Messiah’. 3

4

‘hell’: lit. ‘gehenna’ (also in v. 45).

5

See Isaiah 66:24 (also in verses 46 and 48).

6

‘end up in’: lit. ‘fall into’ (also in v. 47).

7

‘hell-fire’: lit. ‘the gehenna of fire’.

8

‘seasoned’: lit. ‘salted’ (twice in v. 49).



‫‪38‬‬

‫‪39‬‬

‫‪41‬‬ ‫‪41‬‬

‫‪4‬‬

‫‪43‬‬

‫‪44‬‬ ‫‪45‬‬

‫‪46‬‬

‫ܫܡܟ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܐܕ ܐ ݂ܰܒ ܳ‬ ‫ܘܚ ܳܳ ‪݂ܰ .‬ܪܒ̱܆ ݂ܰ‬ ‫ܚܙܝ ܐ̱ ܳܢܫ ܕ ݂ܰܡ ܶܦܩ ̈ܫ ܶ‬ ‫ܠܚ ܳܐ ݂ܰܡܪ ܶܠܗ ܽܝ ݂ܰ‬ ‫ܟ ܳܝܳ ܝ ̱ܗܝ ݂ܰܥܝܠ‬ ‫ܳ‬ ‫ܕܠ ܶܢܩܦ ݂ܰܠ ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܶ ܽ‬ ‫ܡܝ̱܇‬ ‫ܠܛ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫ‬ ‫ܘܥ‪ .‬ܠ ܬܟ ܳܘܢ ܝ ̱ܗܝ‪݂ܰ .‬ܠܬܝ ܶܓܝܪ ܐ̱ ܳܢܫ ܕ ܳܥ ܶܒܝܕ ݂ܰܚ ̈ܝ ܝܶܠ ܒ ܶܫ ̱‬ ‫ܥܓܠ ܳܐ ݂ܰܡܪ ݂ܰ‬ ‫ܘܡ ݂ܰ‬ ‫ܶ‬ ‫ܫܟܚ ݂ܰ‬ ‫ܥܠ̱ ܕܒܝܫ‪.‬‬ ‫ܚܠ ݂ܰܦ ܽ‬ ‫ܘܩܒܠ ܽܟܘܢ ܳ‬ ‫݂ܰܡ ܕ ܳܠ ܗ ܳܘܐ ܳܗܟܝܠ ܽܠ ݂ܰ‬ ‫ܝܟܘܢ ܽ ̱ܗܘ܀‬ ‫݂ܰ ܽ ݂ܰ‬ ‫ܫܩ ܽ‬ ‫ܡܐ ܽܟܠ ܶܕܝ ܕ ݂ܰܢ ܶ‬ ‫ܝܟܘܢ ܳܟ ܳܣܐ ܕ ݂ܰܡ ܳ ̈ܝܐ ݂ܰܒܠ ܽܚܘܕ‪݂ܰ :‬ܒ ܳ‬ ‫ܫܡܐ ܕ ݂ܰܕܡܫܝ ܳܚܝܐ ܐܢ̱ܝܬܘܢ܆ ܐܡܝܝ‬ ‫ܳ ݂ܰ ܶ ݂ܰ‬ ‫ܳ‬ ‫ܘܒܕ ܐܓ ܶܪܗ܀‬ ‫ܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ ܕܠ ܢ‬ ‫݂ܰ ܶ ܳ ܶ ܽ ܶ‬ ‫ܡܒ ܽ‬ ‫ܝܘ̈ܪ ܐ ݂ܰܕ ݂ܰ‬ ‫ܡܗܝܡܳ ܝܝ ܒܝ̱܆ ݂ܰܦ ܳܩܝܚ ̱ܗ ܳܘܐ‬ ‫ܘܟܠ ݂ܰܡ ܕ ݂ܰܢܟ ܶܫܠ ܠ ܚܕ ܡ ܗܠܝ ܥ‬ ‫ܶ‬ ‫ܚܡ ܳܪܐ ܒ ݂ܰܨ ܶ‬ ‫ܡܝܐ ̱ܗ ܳܘܬ ݂ܰܪܚ ܳܝܐ ݂ܰܕ ܳ‬ ‫ܠܐܽܘ ݂ܰܪ ܳ‬ ‫ܘܪܗ ݂ܰܘ ܶ‬ ‫ܫܕܐ ܒ ݂ܰܝ ܳܡܐ܀‬ ‫ܶܠܗ‪.‬‬ ‫ܶ‬ ‫ܶ ܶ ݂ܰ ܳ‬ ‫ܫܶܠ ܳܠܟ ܐ ܳܝܕܟ ܦ ܽܣ ܶ‬ ‫ܝܘܩܝܗ‪݂ܰ .‬ܦ ܳܩܝܚ ܽ ̱ܗܘ ܳܠܝܟ ܦܫ ܳ‬ ‫ܝܓܝܐ ܕܬ ܽܥܝܘܠ‬ ‫ܡܓ ܐܢ ܕܝ ܡܟ‬ ‫ܳ ݂ܰ ܶ‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܠ ݂ܰܚ ̈ܝܐ܆ ܐܘ ܟܕ ܐ݂ܳ ܠܟ ܬ̈ܪܬܝ ܐܝܕ ܝ ܬܐ ܠ ܠ ܓܗܢ‪.‬‬ ‫݂ܰ ܳ ݂ܰ ݂ܰ ܽ ܳ ܳ ܳ‬ ‫ܬܝܐ‪ܽ .‬ܘܢ ܽ‬ ‫ܘܪܗܘܢ ܳܠ ܳܕ ܳ‬ ‫ܥܟܐ‪.‬‬ ‫ܡܕ ܐܝܟܐ ܕܬܘܠܥܗܘܢ ܠ ܡ‬ ‫ܶ‬ ‫ܶ ܶ ܳ ݂ܰ ܳ‬ ‫ܶ‬ ‫ܫܝܶܠ ܳܠܝܟ ܦ ܽܣ ܶ‬ ‫ܝܘܩܝܗ‪݂ܰ .‬ܦ ܳܩܝܚ ܽ ̱ܗܘ ܳܠܝܟ ܕܬ ܽܥܝܘܠ ܠ ݂ܰܚ ̈ܝܝܐ‬ ‫ܡܗ ܘܐܢ ܪ ܓܠܟ ܡܟ‬ ‫ܶ‬ ‫ܳ ݂ܰ‬ ‫ܳ ݂ܰ ܶ ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܝܣܐ܆ ܐܘ ݂ܰܟܕ ܐ݂ܳ ܠܟ ܬ̈ܪܬܝ ̈ܪܓܠܝ ܬܦܠ ܒܓܗܢ‪.‬‬ ‫ܚܓ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܝܟܐ ܕܬ ݂ܰ‬ ‫ܬܝܐ‪ܽ .‬ܘܢ ܽ‬ ‫ܘܠ ܽ‬ ‫ܘܪܗܘܢ ܠ ܳܕ ܳ‬ ‫ܡܘ ݂ܰܐ ܳ‬ ‫ܥܟܐ܀‬ ‫ܥܗܘܢ ܠ ܡ‬

‫ܨܚ ܚ‬ ‫‪47‬‬

‫‪48‬‬ ‫‪49‬‬

‫ܶ‬ ‫ܶ ݂ܰ ܳ ݂ܰ ܳ‬ ‫ܫܝܶܠ ܳܠܝܟ ܚܨܝܝܗ‪݂ܰ .‬ܦ ܳܩܝܚ ܽ ̱ܗܘ ܳܠܝܟ ܕ ݂ܰܒ ܳ‬ ‫ܚܝܕܐ ݂ܰܥ ܳܝܳܝܟ ܬ ܽܥܝܘܠ‬ ‫ܡܙ ܘܐܢ ܥܝܳܟ ܡܟ‬ ‫ܠ ݂ܰܡܠ ܽܟܘܬܶܗ ݂ܰܕܠܐ ܳ ܳܗܐ܆ ݂ܰܐܘ ݂ܰܟܕ ܐ݂ܳ ܳܠܟ ݂ܰܬ̈ܪܬܶܝ ݂ܰܥܝܳ ̈ܝ ܬ ܶ ܶܦܠ ܒܓ ݂ܰܗ ܳܢ ܕ ܽܢܘܪ ܐܳ‬ ‫݂ܰ ܳ ݂ܰ ݂ܰ ܽ ܳ ܳ ܳ‬ ‫ܬܝܐ‪ܽ .‬ܘܢ ܽ‬ ‫ܘܪܗܘܢ ܳܠ ܳܕ ܳ‬ ‫ܥܟܐ܀‬ ‫ܡܚ ܐܝܟܐ ܕܬܘܠܥܗܘܢ ܠ ܡ‬ ‫ܶ‬ ‫ܶ ܳ‬ ‫ܡܛ ܽܟܠ ܶܓܝܪ ܒ ܽܳ ܳ‬ ‫ܡܠܚ ܽ‬ ‫ܚܬܐ ܒ ܶܡܠ ܳܚܐ ܬܬ ݂ܰ‬ ‫ܘܪ ܐ ܢܶܬ ݂ܰ‬ ‫ܡܠܚ܀‬ ‫ܘܟܠ ܕܒ‬

‫‪7‬‬

Ch.



At once, the child’s father cried out, weeping, “I believe, my lord! Help my lack of belief.”



When Jesus saw that the people were hurrying and gathering around him, he rebuked the unclean spirit, saying to it, “Dumb and mute spirit, I order you, come out of him, and do not enter him again!”



The devil screamed loudly. It tormented him and came out. Then the boy1 became like a dead person, so that many were saying, “He is dead.”



But Jesus took him by the hand and raised him up.



After Jesus had gone into the house, his disciples asked him privately, “Why could we not cast it out?”



He told them, “This kind cannot come out by any means except fasting and prayer.”



When he had gone out from there, they passed through Galilee, and he did not want anyone to know about him,



because he was teaching his disciples. He said to them, “The Son of Man will be handed over into the hands of people, and they will kill him. And after he has been killed, on the third day he will rise.”



But they did not understand the statement and were afraid to ask him.



They came to Capernaum, and after they had entered the house, he asked them, “What were you discussing on the road among yourselves?”



But they kept silent, because on the road they had been disputing with each other about who was the greatest among them.



Sitting down, Jesus called the twelve and said to them, “Whoever wants to be first should be the last of all, and the servant of all.”



He took a child and set him in the middle. Lifting him up into his arms, he said to them,



“Everyone who receives such a one as this child, in my name, receives me. And whoever receives me does not receive me but the one who sent me.”

1

‘the boy’: lit. ‘he’.



‫‪4‬‬

‫‪5‬‬

‫‪6‬‬

‫‪7‬‬ ‫‪8‬‬

‫‪9‬‬

‫‪31‬‬ ‫‪31‬‬

‫‪3‬‬ ‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫‪36‬‬

‫‪37‬‬

‫ܶ‬ ‫ܳ ݂ܰ ܽ‬ ‫ܡܗ ܶ‬ ‫ܘܗܝ ܕ ݂ܰܠܛ ܳܝܐ ݂ܰܟܕ ܳܒ ܶܟܐ ܳܘ ݂ܰܐܡܪ‪݂ܰ .‬‬ ‫ܟܕ ݂ܰ‬ ‫ܝܡ ܐ̱ ܳܢ ܳܡܝܪ ̱ܝ܆ ݂ܰܥ ݂ܰܝܕܪ‬ ‫ܘܒܪ ܳܫܥܬܗ ܩܥܐ ܐܒ ̱‬ ‫ܠ ݂ܰܚܣ ܽ‬ ‫ܝܪܘܬ ݂ܰܗ ܳ‬ ‫ܝܡ ܽܳܘܬ ̱ܝ‪.‬‬ ‫ܶ‬ ‫ܳ ܽ ܳ ݂ܰ ܳ‬ ‫ܚܙ ܐ ܶܕܝ ܝܶ ܽܫܘܥ ܕ ܳܪ ܶܗܛ ݂ܰܥ ܳܡܐ ܶ‬ ‫ܟܗ ݂ܰܟܕ ܳ‬ ‫ܘܚܐ ܛܳܦܬܐ‬ ‫ܘܡܬ ݂ܰܟ ݂ܰܳܫ ܠ ܳܘܬܗ܆ ܳܟܐܐ ܒܗܝ ܪ‬ ‫ܽ ܳ ݂ܰ ܶ ܳ‬ ‫ܽ‬ ‫ܫܬܐ ܕ ܳܠ ݂ܰ ܳ ܶ ܳ‬ ‫ܝܘܩ̱ ܶܡܳܶܝܗ‬ ‫ܶܘ ݂ܰܐܡܪ ܳܠ ܗ‪ .‬ܪܘܚܐ ܚܪ‬ ‫ܝ̱܆ ܦ ̱‬ ‫ܡܡܠܝܶܠ‪ .‬ܐ ܳܢ ܦ ܶܩܕ ܐ̱ ܳܢ ܶܠܟ ̱‬ ‫ܽ‬ ‫ܳ ܶ‬ ‫ܘܬܘܒ ܠ ܬܥܠܝ ܶܠܗ‪.‬‬ ‫ܳ ݂ܰ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫ܶ‬ ‫ܚܩܗ܇ ݂ܰܘ ݂ܰ‬ ‫ܘܫ ܶ‬ ‫ܟܘ ݂ܰܘ ܳ‬ ‫ܩܥܐ ܫ ܳܐܕ ܐ ݂ܰܗܘ ݂ܰܣܓ̱‪݂ܰ .‬‬ ‫ܗܘܐ ܐܝܟ ܡܝܬܝܐ‪ .‬ܐܝܝܟ ܕ ݂ܰܣܓ ̈ܝܝܐܐ‬ ‫ܢܦܩ‪ .‬ܘ‬ ‫ܢ ܽ‬ ‫ܐܡܪܘܢ ܕܡܬܝ ܶܠܗ‪.‬‬ ‫ܐܝܕܗ ݂ܰܘܐܩ ܶ‬ ‫ܚܕܗ ܒ ܶ‬ ‫ܟܙ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ݂ܰܐ ܶ‬ ‫ܝܡܗ܀‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܝܘܕ ܽ‬ ‫ܘܗܝ ݂ܰܒܠ ܽܚܝ ݂ܰ‬ ‫ܝܗܘܢ‪.‬‬ ‫ܟܚ ݂ܰܟܝܝܕ ݂ܰܥܝܝܠ ܶܕܝܝ ܠ ݂ܰܒܝܝܬܝܐ ܝܶ ܽܫܝ‬ ‫ܝܘܗܝ ܬܠ ܡ ̈ܝܝ ݂ܰܝܕ ̱‬ ‫ܝܘܥ܆ ݂ܰܫܐܠܝ ̱‬ ‫ܶ‬ ‫ܚܳ ܳܠ ܐܶ ݂ܰ‬ ‫ܠ ܳܡ ܳܳܐ ݂ܰ‬ ‫ܫܟܚ ܠ ݂ܰܡ ܳܦ ܽܩܘܬܗ‪.‬‬ ‫ܟܛ ܳܐ ݂ܰܡܝܝܪ ܠ ܽ‬ ‫ܝܝܕ ܳܠ ܶܡ ݂ܰ‬ ‫ܫܟܝܝܚ ܠ ܶܡ ݂ܰܦܝܝܩ܆ ܶܐ ܳܠ ܒ ݂ܰܨ ܳ‬ ‫ܝܝܗܘܢ‪ܳ .‬ܗ ܳܢ ܶܓ ܳ‬ ‫ܳܣܝܝܐ ܒ ܶܡ ܶ‬ ‫ܘܡܝܝܐ‬ ‫݂ܰ ܽ ܳ‬ ‫ܨܠܘܬܐ܀‬ ‫ܘܒ‬ ‫݂ܰ‬ ‫ܳ ܳ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܠ ݂ܰ‬ ‫ܢܦܩ ܶܡ ܬ ܳܡ ܆ ܳܥܒܪܝ ̱ܗ ݂ܰܘܘ ݂ܰܒܓܠܝ ܶܠ܆ ܘܠ ܳܨ ܶܒܐ ̱ܗ ܳܘܐ ܕܐ̱ ܳܢܫ ܢܶ ݂ܰܕܥ ܶܒܗ‪.‬‬ ‫݂ܰ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ܳܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܕܒ ܶ‬ ‫ܝܪܗ ܕܐ̱ ܳܢ ܳܫܝܐ ܶܡܫܬ ܶܠܝ‬ ‫ܠ ݂ܰܡ ܶܠܦ ̱ܗ ܳܘܐ ܶܓܝܪ ܠ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܒ ̈ܐܝ ݂ܰܕܝ ܐ ܳܢ ܳܫܐ‪ .‬ܘܢܶ ܽ‬ ‫ܩܛܠ܆ ܒ ݂ܰܝ ܳ‬ ‫ܩܛܠ ܳܘܢ ܝ ̱ܗܝ‪ܳ .‬‬ ‫ܘܡܐ ݂ܰܕܬ ܳܠ ܬܐ ܽܢܩܘ ‪.‬‬ ‫ܘܡܐ ܶܕ ܐܬ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܒ ܶܗ ܽܢܘܢ ܶܕܝ ܠ ܳܝܕܥܝ ܗ ݂ܰܘܘ ܳܠ ܗ ܠ ܶܡܠ ܬܐ‪ܳ .‬ܘܕܚܠܝ ܗ ݂ܰܘܘ ݂ܰܕ ݂ܰܢܫ ܽ‬ ‫ܐܠ ܳܘܢ ܝ ̱ܗܝ܀‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ ܳ‬ ‫ܡܫܝܝܐܠ ܗ ܳܘܐ ܠ ܝ ܽ‬ ‫ܠܓ ܶܘܐ ݂ܰܬܘ ݂ܰܠܟ ݂ܰܦ ݂ܰܪܢ ܽܚܝܝܘ ‪݂ܰ .‬‬ ‫ܝܬܝܐ܆ ݂ܰ‬ ‫ܝܗܘܢ ܕ ܳܡ ܳܳܝܝܐ‬ ‫ܘܟܝܝܕ ݂ܰܥܠ ܝ ̱ܘ ܠ ܒܝ‬ ‫̱‬ ‫݂ܰ ܽ‬ ‫݂ܳܘܢ ܽܒ ܳ‬ ‫ܐܘܪܚܐ ݂ܰܒ ܳܝܳܬ ܽܟܘܢ‪.‬‬ ‫ܶܡܬ ݂ܰܚܫܒܝ ̱ܗܘ‬ ‫ܠܕ ܶܗ ܽܢܘܢ ܶܕܝ ݂ܰܫܬܝܩܝ ̱ܗ ݂ܰܘܘ‪ .‬ܐܶܬܚܪܝܘ ̱ܗ ݂ܰܘܘ ܶܓܝܪ ܽܒ ܳ‬ ‫ܐܘܪܚܐ ݂ܰܚܝܕ ݂ܰܥܝ ݂ܰܚܝܕ ܕ ݂ܰܡ ܽܳܝܘ‬ ‫݂ܰܪܒ ܒ ܽܗܘܢ‪.‬‬ ‫ܶ‬ ‫ܥܣܪ ܶܘ ݂ܰܐܡܪ ܠ ܽ‬ ‫݂ܳܒ ܝܶ ܽܫܘܥ ݂ܰܘ ܳ‬ ‫ܝܗܘܢ‪݂ܰ .‬ܡܝ ܕ ܳܨ ܶܒܝܐ ܕܢܶ ܶ‬ ‫ܩܪܐ ݂ܰܠܬ ܶܪ ݂ܰ‬ ‫ܝܗܘܐ ݂ܰܩܕ ܳܡ ܳܝܝܐ܆‬ ‫ܠܗ ܘ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܢܶܗܘܐ ܐ̱ܚܪܝܐ ܕܟܠ ܐ̱ܢܫ ܘܡܫܡܫܳܐ ܕܟܠ ܐ̱ܢܫ‪.‬‬ ‫݂ܰ ݂ܰ ܳ‬ ‫ܳ ݂ܰ‬ ‫ܥܝܬܐ‪݂ܰ ܶ ݂ܰ .‬‬ ‫ܢܣܒ ݂ܰܠܛ ܳܝܝܐ ݂ܰܚܝܕ ݂ܰܘܐܩ ܶ‬ ‫ܠܘ ݂ܰܘ ݂ܰ‬ ‫ܝܘܗܝ ܶܘ ݂ܰܐܡܝܪ‬ ‫ܝܡܝܗ ܒܡܨ‬ ‫ܘܫܩܠܝܗ ܥܝܠ ܕ̈ܪܥ ̱‬ ‫ܠ ܽܗܘܢ‪.‬‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܡ̱ ܠ̱ ܽܗܘ ݂ܰ‬ ‫ܡܩ ܶܒܝܠ‪݂ܰ .‬‬ ‫ܘܡܝ ܕܠܝ̱‬ ‫ܠܙ ܟܠ ݂ܰܡ ݂ܰܕ ݂ܰܢܩ ܶܒܠ ܐܝܟ ܳܗ ܳܢ ܠܛ ܳܝܐܶ ܒ ܶܫ ̱‬ ‫ܳ‬ ‫ܡܩ ܶܒܠ܆ ܳܠ ܗ ܳܘܐ ܠ̱ ݂ܰ‬ ‫݂ܰ‬ ‫ܡܩ ܶܒܠ ܐܠ ܠ ݂ܰܡ ܕ ݂ܰܫܕ ݂ܰܪܢ ̱̱܀‬ ‫̱‬ ‫‪71‬‬

Ch.



They asked him, “Why then do the scribes say that Elijah must come first?”



He told them, “Elijah comes first, to prepare1 everything. And why is it written about the Son of Man that he will suffer greatly and be rejected?



But I tell you, Elijah has come, and they did to him whatever they wished, just as it is written about him.”



When Jesus2 came to the disciples, he saw a large crowd with them, and the scribes arguing with them.



At once, the whole crowd saw him and was amazed. They ran to greet him.



Then he asked the scribes, “Why are you arguing with them?”



A man from the crowd answered him, “Teacher, I brought my son to you, because he3 has a mute spirit.



Whenever it overtakes him, it attacks him, so that he grinds his teeth and foams, and gets weak.4 I spoke to your disciples, that they might cast it out, but they could not.”



Jesus replied to him, “O faithless generation! How long shall I be with you, and how long shall I put up with you? Bring him to me.”



So they brought him to Jesus.5 When the spirit saw him, it attacked the boy6 immediately, and he fell on the ground, convulsing and foaming.



Jesus asked his father, “How long has he been like this?” The man told him, “Ever since his childhood.



It has often thrown him into the fire and into the water in order to destroy him. Anything you can do—help me and have mercy on me.”



“If you can believe,” Jesus told him, “everything is possible for one who believes.” 1

‘prepare’ or ‘restore’ (the term can have either meaning).

2

‘Jesus’: lit. ‘he’.

3

‘because he’ or ‘who’ (the expression can have either meaning in this context).

4

‘gets weak’: lit. ‘wastes away’ or ‘withers’.

5

‘Jesus’: lit. ‘him’.

6

‘the boy’: lit. ‘him’.



‫‪11‬‬

‫‪1‬‬

‫‪13‬‬

‫‪14‬‬

‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬

‫‪18‬‬

‫‪19‬‬

‫‪1‬‬

‫‪1‬‬

‫‪‬‬

‫‪3‬‬

‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܐ ݂ܰܘ ݂ܰ‬ ‫ܡܫܐܠܝ ̱ܗ ݂ܰܘܘ ܶܠܗ ܳܘܐܡܪܝ ‪ܳ .‬ܡ ܳܳܐ ܳܗܟܝܠ ܐܡܪܝ ܳܣܦ ܶ̈ܪ ܐ܇ ܕܠܐ ܳܝܐ ܳܘܠ ܕܢܝܐܬܐ‬ ‫ܽܠ ݂ܰ‬ ‫ܘܩܕ ‪.‬‬ ‫ܘܩܕ ܕ ܽܟ ܶܡ ܶܕ ݂ܰܢܬ ܶܩܝ ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܝܒ ܳܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪ .‬ܠܐ ܳܝܐ ܳܐܬܶܐ ܽܠ ݂ܰ‬ ‫ܐܝܟ ܳܳܝܐ ܟܝܝܒ ݂ܰܥܝܠ‬ ‫ܶ‬ ‫ܒ ܶܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܕ ݂ܰܣܓ̱ ܢܶ ݂ܰܚܫ ܘܢܶܣܬܠ‪.‬‬ ‫ܨܒܝܘ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܥܒܕ ̱ܘ ܶܒܗ ܽܟܝܠ ܳܡܝܐ ݂ܰܕ ݂ܰ‬ ‫ܝܓ ܶܐ ܳܠ ܳܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ ܳܕ ܐܦ ܠܐ ܳܝܐ ܐܶ ܳܬܐ܆ ݂ܰܘ ݂ܰ‬ ‫ܝܟ ܳܳܝܐ‬ ‫݂ܰ‬ ‫ܘܗܝ܀‬ ‫݂ܰܕܟܝܒ ܥܠ ̱‬ ‫ܝܕ ݂ܰ‬ ‫ܳܫܐ ݂ܰܣܓ ܳܝܐܐ ܳ‬ ‫ܘܟܕ ܐܶ ܳܬܐ ܠ ܳܘܬ ݂ܰܬܠ ܡ ̈ܝ ܶܕܐ܆ ܳ‬ ‫ܚܙ ܐ ܠ ܳܘܬ ܽܗܘܢ ܶܟ ܳ‬ ‫ܘܣܦ ܶ̈ܪ ܐ ݂ܰܟܝܕ ܳܕܪܫܝܝ‬ ‫݂ܰܥ ܽ‬ ‫ܡܗܘܢ‪.‬‬ ‫݂ܰ ܳ ܶ ܽ ܶ‬ ‫ܪܗܛܘ ܶܫܐܠܘ ݂ܰܒ ܳ‬ ‫ܳܫܐ ݂ܰ‬ ‫ܟܗ ܶܟ ܳ‬ ‫ܫܠ ܶܡܗ‪.‬‬ ‫ܝܗ ܘܒܪ ܫܥܬܗ‬ ‫̱‬ ‫ܚܙ ܽܐܘ ̱ܗܝ ݂ܰܘܬ ݂ܰܘܗ ̱ܘ‪݂ܰ .‬ܘ ܶ ̱‬ ‫݂ܰ ݂ܰ ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܬܘܢ ݂ܰܥ ܽ‬ ‫ܡܗܘܢ܀‬ ‫ܝܘ ܘ‬ ‫ܡܫܐܠ ̱ܗ ܳܘܐ ܠ ܳܣܦ̈ܪ ܐ ܳܡ ܳܳܐ ܳܕܪܫܝ ܐܢ ̱‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܝܙ ݂ܰܘ ܳ‬ ‫ܥܳܐ ݂ܰܚܕ ܶܡܝ ܶܟ ܳ‬ ‫ܳܫܝܐ ܶܘ ݂ܰܐܡܝܪ‪݂ܰ .‬ܡܠ ܳܦ ܳܳܝܐ܆ ܐ݂݂ܳܳ ܶܒܝܪ ̱ܝ ܠ ܳܝܘܬܟ‪ :‬ܕ ܐ݂ܳ ܶܠܝܗ‬ ‫ܽ ܳ ܳ ݂ܰ ܳ‬ ‫ܡܡܠܝܶܠ‪.‬‬ ‫ܪܘܚܐ ܕܠ‬ ‫ܝܪܩ ܶܫ ݂ܰܳ ̈‬ ‫ܡܚ ܶ‬ ‫ܝ ܚ ݂ܰܘ ܳ‬ ‫ܐܝܟܐ ܕ ݂ܰܡܕ ܳܪܟܐ ܶܠܝܗ ܳܚܒ ܳܛܝܐ ܶܠܝܗ ݂ܰ‬ ‫ܘܡܪܥܶܝܬ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܝܘ ̱ܗܝ ܳܘܝ ܶܒܝܫ‪.‬‬ ‫݂ܰ‬ ‫ܶܘ ܶ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕܝܟ ܕ ݂ܰܢܦ ܽܩ ܳܘܢ ܝܗܝ‪ܳ .‬ܘܠ ܐܶ ݂ܰ‬ ‫ܫܟܚ ̱ܘ‪.‬‬ ‫ܐܡܪܬ ܠ‬ ‫̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܥܕ ܳܡܝܐ ܶܠ ݂ܰܡܝܬ ̱ܝ ܐܶ ܶ‬ ‫ܝܬܐ ܕ ܳܠ ݂ܰ‬ ‫ܡܗ ܳ‬ ‫ܝܛ ܳ‬ ‫ܝܡܳܝܐ܅ ݂ܰ‬ ‫ܗܘܐ‬ ‫ܥܳܐ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ ܶܠܝܗ‪ .‬ܐܘܢ ݂ܰܫܪܒ‬ ‫݂ܰ ݂ܰ ܶ‬ ‫ܶ ݂ܰ ݂ܰ ܽ ݂ܰ ݂ܰ‬ ‫ܪܟܘܢ ܐ݂ܳ ܽܐܘ ̱ܗܝ ܠ ܳܘܬ ̱ܝ‪.‬‬ ‫ܥܕ ܳܡܐ ܠ ݂ܰܡܬ ̱ܝ ܐܣܝܒ‬ ‫ܠ ܳܘܬ ܽܟܘܢ ܘ‬ ‫݂ܰ ܶ‬ ‫ܶ‬ ‫ܛܬܗ ݂ܰܘ ݂ܰ‬ ‫ܟ ݂ܰܘܐ݂ܳ ܽܝܘܗܝ ܠ ܳܘܬܶܗ‪݂ܰ .‬‬ ‫ܘܟܕ ܳ‬ ‫ܚܙܬܶܗ ܽܪ ܳ‬ ‫ܢܦܠ ݂ܰܥܝܠ‬ ‫ܘܚܐ ݂ܰܒܪ ܳܫܥܬܗ ܚܒ‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰܐ ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܪܥܐ܆ ܘܡܬܒܥܩ ̱ܗܘܐ ܘܡܪܥܬ܀‬ ‫ܳ‬ ‫݂ܰ ܶ‬ ‫݂ܰ ܽ‬ ‫ܘܗܝ܆ ݂ܰܕܟ ܳܡܐ ܶܠܗ ݂ܰ ܒ ܳܳܐ ܳܗܐ ܶܡ ܕ ܳܗ ݂ܰܟ ݂ܰܳܐ ̱ܗܘ‪ .‬ܐ ݂ܰܡܪ ܶܠܗ܇ ܳܗܐ‬ ‫ܟܐ‬ ‫ܘܫܐܠ ܝܶ ܽܫ ܶܘܥ ܠܒ ̱‬ ‫ܶ ݂ܰ‬ ‫ܽ‬ ‫ܡ ܠܛ ܝܘܬܗ‪.‬‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܟܒ ܘ ݂ܰ ܒܳ ̈ܝ ݂ܰܣܓ ܳ ̈ܝܐܢ ܐ ݂ܰ ܶ ܽ ܳ ̈‬ ‫ܝܕ ܕ ܶܡ ݂ܰ‬ ‫ܝܘܗܝ‪ .‬ܐܠ ܶܡ ܶ‬ ‫ܫܟܝܚ‬ ‫ܪܡܬܝܗ ܒܳܘܪ ܐ ݂ܰܘܒ ݂ܰܡ ܳܝܐ ܕܬܘܒܕ ̱‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܥܠ̱‪.‬‬ ‫ܐܢ̱ܬ ݂ܰܥ ݂ܰܕ ݂ܰܪܝܳ ̱̱ ܶܘܐܬ ݂ܰܪ ݂ܰܚ‬ ‫ܝܕ ܶܡ ݂ܰ‬ ‫ܟܓ ܳܐ ݂ܰܡܪ ܶܠܗ ܝܶ ܽܫܘܥ‪ .‬ܐܶܢ ܶܡ ݂ܰ‬ ‫ܫܟܝܚ ܕܢܶ ܶ‬ ‫ܫܟܚ ݂ܰܐܢ̱ܝܬ ݂ܰܕܬ ݂ܰܗ ܶ‬ ‫ܝܡܝ ܆ ܽܟܝܠ ܶܡ ܶ‬ ‫ܝܗܘܐ‬ ‫ܡܗ ܶ‬ ‫ܠ ݂ܰܡ ݂ܰܕ ݂ܰ‬ ‫ܝܡ ‪.‬‬

‫‪68‬‬

Ch. 

Chapter  

He told them, “Truly I tell you, there are some standing here who will not taste death before1 they see the kingdom of God come with power.”



After six days, Jesus led Cephas, James, and John and brought them up2 a high mountain by themselves, and he was transformed before their eyes.



His clothing gleamed and became very white, like snow, whiter than humans on earth could whiten it.3



Elijah and Moses appeared to them, speaking with Jesus.



Cephas said to Jesus,4 “Master,5 it is good for us to be here. Let us build three shelters—one for you, one for Moses, and one for Elijah.”



He did not know what he was saying, since they were afraid.



Then a cloud appeared and overshadowed them, and there was a voice from the cloud that said, “This is my beloved Son. Listen to him.”



Suddenly, when the disciples looked, they saw no one with them, except Jesus, all alone.



As they were coming down from the mountain, Jesus6 ordered them to tell no one what they had seen, until the Son of Man had risen from the dead.



And they kept the statement7 to themselves, inquiring as to what this statement meant:8 “until he had risen from the dead.”

1

‘before’ or ‘until’ (the expression may have either meaning in this context).

2

‘up’ or ‘up to’ (the expression may have either meaning in this context).

‘whiter than humans on earth could whiten it’: lit. ‘such that humans on earth are not able to whiten’. 3

4

‘Jesus’: lit. ‘him’.

5

‘Master’ or ‘Teacher’: lit. ‘Rabbi’.

6

‘Jesus’: lit. ‘He’.

7

‘statement’ or ‘matter’ (twice in v. 10).

8

‘meant’: lit. ‘was’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܛ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬

‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶܘ ݂ܰܐܡܪ ̱ܗ ܳܘܐ ܠ ܽܗܘܢ‪ .‬ܐܡܝ ܐ ݂ܰܡܝܪ ܐ̱ ܳܢ ܠ ܽܟܝܘܢ܆ ܕ ܐ݂ܳ ܐ̱ ܳܢ ܳܫܝܐ ܕ ܳܩܝܡܝܝ ܬ ܳܢܝ ܆ ܕܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܽ ݂ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܕ ܳܡܐ ܕܢܶ ܽ‬ ‫ܘܬܐ܇ ݂ܰ‬ ‫ܚܙܘܢ ݂ܰܡܠ ܽܟܘܬܗ ݂ܰܕܠܐ ܳܗܐ ܶܕ ܐܬܬ ܒ ݂ܰܚ ܝ ܶܠ܀܀‬ ‫ܢܛܥܡܘܢ ܡ‬ ‫ܳ‬ ‫ܳ ݂ܰ‬ ‫ܫܬܐ ݂ܰܝܘܡ ̈ܝ ܆ ܕ ݂ܰܒܪ ܝܶ ܽܫܘܥ ܠ ܟ ܳ‬ ‫ܐܦܐ ݂ܰܘܠ ݂ܰܝ ܽ‬ ‫ܘܚ ܳܳ ‪݂ܰ .‬ܘ ܶ‬ ‫ܥܩܘܒ ݂ܰܘܠ ܽܝ ݂ܰ‬ ‫ܐܣܝܩ‬ ‫ܘܒܬܪ‬ ‫ܐܶ ܽܢܘܢ ܠ ܽܛ ܳ‬ ‫ܘܕ ܽ‬ ‫ܘܪ ܐ ܳܪ ܳܡܐ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܝܗܘܢ‪ܶ .‬ܘܐܬ ݂ܰܚ ݂ܰܠܦ ܠ ܥ ݂ܰܳ ̈ܝ ܽܗܘܢ‪.‬‬ ‫ܳ‬ ‫ܚܝܘܪ ܳܛܝܒ ݂ܰܐܝܝܟ ݂ܰܬܠ ܳܓܝܐ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܘܡ ݂ܰ‬ ‫ܝܘܫܗ ݂ܰ‬ ‫݂ܰ‬ ‫ܘܡ ݂ܰܙܗܪ ̱ܗ ܳܘܐ ܠ ܽܒ ܶ‬ ‫ܝܟ ܳܳܝܐ ݂ܰܕ ̈ܒ ݂ܰܳ ܝ̱ ܐ̱ ܳܢ ̈ܫܝܐ‬ ‫݂ܰ ܳ ܽ ݂ܰ ܳ ܳ‬ ‫ܐܪܥܐ ܠ ܶܡܫܟܚ ܝ ‪.‬‬ ‫ܠ ܡܚܘܪܘ ܒ‬ ‫ܶܘܐܬܚܙܝܘ ܠ ܽܗܘܢ ܠܐ ܳܝܐ ܽ‬ ‫ܘܫܐ ݂ܰܟܕ ݂ܰ‬ ‫ܘܡ ܶ‬ ‫ܡܡܠܠܝ ݂ܰܥ ܝܶ ܽܫܘܥ‪.‬‬ ‫ܶܘ ݂ܰܐܡܝܪ ܶܠܝܝܗ ܟ ܳ‬ ‫ܐܦܝܝܐ‪݂ܰ .‬ܪܒܝܝ̱܆ ݂ܰܫܦܝܝܝܪ ܽ ̱ܗܘ ݂ܰܠܝ ‪ .‬ܕ ܳܗ ܳܪܟܝܝܐ ܢܶܝ ܶ‬ ‫ܝܗܘܐ‪ .‬ܘܢܶ ܶ‬ ‫ܥܒܝܝܕ ܬ ܳܠܝܝܬ‬ ‫ܚܕܐ‪݂ܰ .‬ܘܠ ܽܡ ܶ‬ ‫ܚܕܐ ܘܠܠ ܳܝܐ ܳ‬ ‫ܘܫܐ ܳ‬ ‫ܡ ݂ܰܛܠ ̈ܝ ‪ܳ .‬ܠܟ ܳ‬ ‫ܚܕܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܳ ܽ‬ ‫ܝܗܘܢ ̱ܗ ݂ܰܘܘ ܶܓܝܪ ܒ ܶܕܚܠ ܬܐ‪.‬‬ ‫ܠ ܶܕܝ ܳܝ ݂ܰܕܥ ̱ܗ ܳܘܐ ܳܡ ܳܳܐ ܐ ݂ܰܡܪ‪ .‬ܐ‬ ‫ܘܡܛܝ ܳܝܶܠ ܗ ܳܘܬ ݂ܰ‬ ‫ܥܠܝܝ ܽ‬ ‫ܝܗܘܢ‪ܳ .‬‬ ‫ܥܳ ܳܳܝܝܐ ݂ܰ‬ ‫݂ܰܘ ܳ‬ ‫ܘܩܝ ܳܝܶܠ ܶܡܝ ܳ‬ ‫ܗܘܬ ܳ‬ ‫ܥܳ ܳܳܝܝܐ ܳܕ ݂ܰܐܡܝܝܪ‪ܳ .‬ܗ ݂ܰܢܝܝܘ ܶܒܝܝܪ ̱ܝ‬ ‫̱‬ ‫ܝܒܐ܇ ܶܠܗ ݂ܰ‬ ‫݂ܰܚܒ ܳ‬ ‫ܫܡܥ ̱ܘ‪.‬‬ ‫ܶ‬ ‫ܝܕܐ܆ ܠ̱ ܳܢܝܫ ܳܠ ݂ܰ‬ ‫ܚܝܙܘ‪ܶ .‬ܐ ܳܠ ܠ ܝܶ ܽܫܝܘܥ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܘܡ ܶܫܠ ܳܝܐ ݂ܰܟܕ ܳܚܪ ̱ܘ ݂ܰܬܠ ܡ ̈ܝ ܶ‬ ‫ܘܗܝ‬ ‫ܝܘܕ ̱‬ ‫݂ܰܥ ܽ‬ ‫ܡܗܘܢ‪.‬‬ ‫ܘܟܕ ܳܢ ܚܬܝ ܶܡ ܽܛ ܳ‬ ‫ܘܪ ܐ܆ ݂ܰ‬ ‫ܡܦ ܶܩܕ ܗ ܳܘܐ ܠ ܽܗܘܢ܆ ݂ܰܕܠ ܳܢܫ ܳܠ ܢ ܽ‬ ‫݂ܰ‬ ‫ܝܕ ݂ܰܕ ݂ܰ‬ ‫ܐܡܪܘܢ ܶܡ ܶ‬ ‫ܚܝܙܘ܇‬ ‫̱‬ ‫̱‬ ‫ܶܳ ܶ‬ ‫ܶ‬ ‫ܐܠ ܐܢ ܳܡܐ ܕ ܳܩ ܒ ܶܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܶܡ ܡ ̈ܬܝܐ܀‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܬܐ ܒ ݂ܰܳܦ ܽ‬ ‫ܫܗܘܢ‪ܳ .‬‬ ‫݂ܰܘ ܽ‬ ‫ܘܒܥܶܝ ̱ܗ ݂ܰܘܘ ܕ ܳܡ ܳܳܝܐ ̱ܗܝ ܳܗ ܶܕ ܐ ܶܡܠ ܝܬܐ‪ .‬ܕ ܳܡܝܐ‬ ‫ܐܚܕܘܗ ܠ ܡܠ‬ ‫ܶ‬ ‫ܕ ܳܩ ܶܡ ܶܒܬܝ ܡ ̈ܬܝܐ܀‬

‫‪66‬‬

Ch.



For everyone who wants to save their life1 will lose it, and everyone who will lose their life for my sake and for the sake of my gospel, shall save it.



For how will it help a person if they gain the whole world and forfeit their life,



or what will a person give in exchange for their life?



Anyone who is ashamed of me and my words in this sinful and adulterous generation, the Son of Man will also be ashamed of them when he comes in his Father’s glory with his holy angels.

‘life’ or ‘soul’ (twice in verse 35 and once each in verses 36 and 37; the term can mean ‘soul,’ ‘self,’ or ‘life’). 1



‫‪35‬‬

‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬

‫ܽ‬ ‫ܠܗ ܽܟܠ ݂ܰܡ ܕ ܳܨ ܶܒܐ ܶܓܝܪ ܕ ݂ܰܢ ܶܚܐ ݂ܰܢܦ ܶܫܗ ݂ܰܢܘܒܕܝܗ‪ܽ .‬‬ ‫ܘܟܠ ܕ ݂ܰܢ ܶ‬ ‫ܘܒܕ ݂ܰܢܦ ܶܫܗ ܶܡܛ ܳܠܝܬ ̱ܝ‬ ‫ܶ‬ ‫ܘܡ ܽܛܠ ݂ܰ‬ ‫ܣܒܪܬ ̱ܝ ݂ܰܢ ܶܚ ܝܗ‪.‬‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܬܪ ݂ܰܘܢܦ ܶܫܗ ܢܶ ݂ܰ‬ ‫ܚܣܪ‪.‬‬ ‫ܠܘ ܳܡ ܳܳܐ ܶܓܝܪ ܢܶܬ ݂ܰܥ ݂ܰܕܪ ݂ܰܒ ܳܪܢ ܳܫܐ܇ ܐܢ ܳܥܠ ܳܡܐ ܽܟܗ ܢ‬ ‫݂ܰ ܳ ܳ ܶ ܶ‬ ‫ܬܠ ݂ܰܒ ܳܪܢ ܳܫܐ ݂ܰܬ ܽ‬ ‫ܚܠ ܳ‬ ‫ܘܦܐ ܕ ݂ܰܢܦ ܶܫܗ‪.‬‬ ‫ܠܙ ܐܘ ܡܳܐ ܢ‬ ‫ܳ‬ ‫ܳ ܳ ܶ ݂ܰ ܳ ܳ‬ ‫ܠܚ ܽܟܠ ܶܓܝܪ ܕܢܶܒ ݂ܰܗܬ ܒܝ̱ ݂ܰܘܒ ܶܡ ݂ܰܠ ̈‬ ‫ܝܬܝܐ ݂ܰ‬ ‫ܘܓ ܳܝܝܪܬܐ܆ ܳܘܐܦ‬ ‫ܝ̱ ܒ ݂ܰܫܪܒܝܬܐ ܗܕ ܐ ܚܛ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܗܝ ݂ܰܥ ݂ܰܡܶܠ ݂ܰܟ ̈ܘ ̱ܗܝ ݂ܰܩܕ ̈ܝ ܶܫܐ܀‬ ‫ܒܪܗ ܕܐ̱ ܳܢ ܳܫܐ ܢܶܒ ݂ܰܗܬ ܶܒܗ‪ܳ :‬ܡܐ ܳܕ ܐܬܐ ܒ ܽܫܘܒ ܳܚܐ ݂ܰܕ ܐܒ ̱‬

‫‪64‬‬

Ch.



Jesus1 laid his hand on the blind man’s2 eyes again, and the man3 was restored and saw everything clearly.



Jesus4 sent him to his house, saying, “Do not even go into the village, nor tell anyone in the village.”



Then Jesus and his disciples went out to the villages of Caesarea Philippi. On the road, he asked his disciples, “Who do people say that I am?” 5



They said, “John the Baptist; others, Elijah; and others, one of the prophets.”



Jesus said to them, “But who do you say that I am?” 6 Simon replied to him, “You are the Messiah, Son of the living God.”



And he admonished them sternly not to tell anyone about him.



He began to teach them that the Son of Man would suffer greatly and be rejected by the elders and the chief priests and the scribes, and be killed, and rise after three days.7



He made the statement openly, but Cephas took him aside and began to rebuke him.



Jesus8 turned and looked at his disciples. He rebuked Simon, “Get behind me, Satan! For you are not thinking of God’s concerns but of human ones.”9

VII



Jesus called to the crowds, along with his disciples, telling them, “Whoever wants to follow me should deny themselves, take up their cross, and follow me. 1

‘Jesus’: lit. ‘He’.

2

‘the blind man’s’: lit. ‘his’.

3

‘the man’: ‘he’.

4

‘Jesus’: lit. ‘He’.

5

‘Who do people say that I am’ or ‘What do people say about me, as to who I am’.

6

‘Who do you say that I am’ or ‘What do you say about me, as to who I am’.

‘after three days’ or ‘on the third day’ (the Syriac expression can have either meaning). 7

8

‘Jesus’: lit. ‘He’

‘For you are not thinking of God’s concerns but of human ones’: lit. ‘you are not thinking of God but of humans’. 9



‫‪5‬‬ ‫‪6‬‬

‫‪7‬‬

‫‪8‬‬ ‫‪9‬‬

‫‪31‬‬ ‫‪31‬‬

‫‪3‬‬ ‫‪33‬‬

‫ܽ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ ݂ܰܘܬ ܶܩ ‪ܳ .‬‬ ‫ܘܚܙܶܐ ̱ܗ ܳܘܐ ܽܟܠ ܶܡ ܶܕ ݂ܰܢܗ ܳܝܪܐ݂ܳ‪.‬‬ ‫ܟܗ ܬܘܒ ܳܣ ܐ ܶܝܕܗ ܥܠ ܥ ̈ܝ ݂ܰܳ ̱‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܟܘ ݂ܰ‬ ‫ܘܫܝܝܕ ܶܪܗ ܠ ݂ܰܒܝܝܬܝܗ ܶܘ ݂ܰܐܡܝܝܪ‪ .‬ܐܦ ܠ ݂ܰܠܩܝܝܪ݂ܳܐ ܬ ܽܥܝܝܘܠ‪ .‬ܘܠ ܬ ݂ܰܐܡܝܝܪ ܠ̱ ܳܢܝܝܫ‬ ‫ܳ‬ ‫݂ܰܒܩܪ݂ܳܐ܀܀‬ ‫݂ܰ‬ ‫݂ܰ ݂ܰ ܶ‬ ‫ܘ̈ܪܝܐ ܕ ܶܩ ݂ܰܣܪ ݂ܰܝܐ ܕܦܝܠ ܳ‬ ‫ܟܙ ݂ܰܘ ݂ܰ‬ ‫ܘܗܝ ܠ ܽܩ ܳ‬ ‫ܡܫܐܠ ̱ܗ ܳܘܐ‬ ‫ܝܦܘ ܀ ܘ‬ ‫ܢܦܩ ܝܶ ܽܫܘܥ ܘܬܠ ܡ ̈ܝ ݂ܰܕ‬ ‫̱‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܐܘܪܚܐ ܳܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܡ ܽܳܘ ܳܐܡܪܝ ݂ܰ‬ ‫ܘܗܝ ܽܒ ܳ‬ ‫ܥܠ̱ ܐ̱ ܳܢ ̈ܫܐ ܕ ܐ݂ܳܝ‪.‬‬ ‫ܠ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܶ‬ ‫ܚ̈ܪ ܶܢ ܕܠܐ ܳܝܐ‪݂ܰ .‬ܘܐ ܳ‬ ‫ܥܡܕ ܳܢ‪݂ܰ .‬ܘܐ ܳ‬ ‫ܟܚ ܶܗ ܽܢܘܢ ܶܕܝ ܐܶ ݂ܰܡܪ ̱ܘ‪ .‬ܕ ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ ݂ܰܡ ܳ‬ ‫ܚ̈ܪ ܶܢ ݂ܰܚܕ ܶܡ ܢܒ ̈ܝܐ‪.‬‬ ‫̱‬ ‫̱‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ ܽ‬ ‫݂ܰ‬ ‫ܝܬܘܢ ݂ܰ‬ ‫ܽ‬ ‫ܐ݂ܳܝ‪ܳ .‬‬ ‫ܥܳܝܐ‬ ‫ܥܠܝ̱ ܕ‬ ‫ܟܛ ܐ ݂ܰܡܪ ܠ ܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܐ ݂ܰܢ̱ܬܘܢ ܶܕܝ ݂ܰܡܳܝܘ ܐܡܪܝܝ ܐܢ ̱‬ ‫ܳ‬ ‫ܶܫ ܽ‬ ‫ܡܥܘܢ ܶܘ ݂ܰܐܡܪ ܶܠܗ‪ .‬ܐܢ̱ܬ ܽ ̱ܗܘ ܡܫܝ ܳܚܐ ܒ ܶܪܗ ݂ܰܕܠܐ ܳܗܐ ݂ܰܚ ܳܝܐ܀‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܗܝ‪.‬‬ ‫ܠ ݂ܰܘܟܐܐ ܒܗܘܢ ݂ܰܕܠ̱ ܳܢܫ ܠ ܢܐܡܪܘܢ ܥܠ ̱‬ ‫ܘܫܝܝܪܝ ܗ ܳܘܐ ܠ ݂ܰܡ ܳܠ ܽܦܝܝܘ ܐܶ ܽܢܝܝܘܢ܆ ݂ܰܕܥܬܝܝܝܕ ܽܗܘ ܒܝ ܶ‬ ‫݂ܰ‬ ‫ܝܪܗ ܕܐ̱ ܳܢ ܳܫܝܝܐ ܕܢܶ ݂ܰܚܝܝܫ ݂ܰܣܓܝܝ̱‪.‬‬ ‫ܠ‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܘܕܢܣܝܝܬܠ ܡ ܝ ܩܫܝ ܶܫܝܝܐ ܘܡ ܝ ̈ܪ ܒܝܝ̱ ܟܝܝܗܢ ܘܡ ܝ ܣܦܝܝ̈ܪ ܐ܇ ܘܢܬܩܛܝܝܠ‪.‬‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܠܬ ܳܠ ܬܐ ݂ܰܝܘܡ ̈ܝ ܽܢܩܘ ‪.‬‬ ‫݂ܰ ܶ ܶ ܳ‬ ‫ܡܡ ܶ ܗ ܳܘܐ‪݂ܰ .‬ܘܕܒ ܶܪܗ ܟ ܳ‬ ‫ܬܐ ݂ܰ‬ ‫ܐܦܐ ݂ܰ‬ ‫ܘܫܪܝ ܠ ܶܡ ܳܟܐܐ ܶܒܗ‪.‬‬ ‫ܠܒ ܘܥܝ ܒܓܶܠ ܡܠ‬ ‫̱‬ ‫݂ܰ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܝܕܘܗܝ‪݂ܰ .‬ܘ ܳܟܝܐܐ ܒ ܶܫ ܽ‬ ‫ܠܓ ܽܗܘ ܶܕܝ ܐܶܬܦܳ ̱ ܳ‬ ‫ܡܥܝܘܢ ܶܘ ݂ܰܐܡܝܪ‪ܶ .‬ܠ ܳܠܝܟ‬ ‫ܘܚܪ ܒ‬ ‫̱‬ ‫݂ܰ‬ ‫ܳ ܶܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܠ ܶܒܣܬܪ ̱ܝ ܳܣܛ ܳܳܐ܅ ܕܠ ܳܪ ܶܢ ܐܢ̱ܬ ݂ܰܕܠܐ ܳܗܐ ܐܠ ݂ܰܕ ̈ܒ ݂ܰܳ ̱ ܐ̱ ܳܢ ̈ܫܐ‪.‬܀‪.‬܀‪.‬‬

‫ܨܚ ܙ‬ ‫‪ 34‬ܠܕ‬

‫ܶ‬ ‫ܩܪܐ ܝܶ ܽܫܘܥ ܠ ܶܟ ̈ܳ ܶܫܐ ݂ܰܥ ݂ܰܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ܶܘ ݂ܰܐܡܝܪ ܠ ܽ‬ ‫݂ܰܘ ܳ‬ ‫ܝܗܘܢ‪݂ܰ .‬ܡܝ ܕ ܳܨ ܶܒܝܐ ܕܢܝܐܬܐ‬ ‫̱‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܫܩܘܠ ܩ ܶ‬ ‫ܬܪܝ܆ ܢܶܟ ܽܦܘܪ ܒ ݂ܰܳܦ ܶܫܗ‪ .‬ܘܢܶ ܽ‬ ‫ܝܦܗ ܘܢܐܬܐ ܳܒܬܪ ̱ܝ‪.‬‬ ‫ܳܒ ̱‬

‫‪6‬‬

Ch.



And he left them, getting up into the boat and going to the other side.



They had forgotten to take bread, and they had only one loaf with them in the boat.



He instructed them, “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod.”



They discussed1 it with each other and said, “It is because we have no bread.”



Jesus knew it, and said to them, “Why are you considering that you have no bread? Do you still not realize nor understand? You still have a hard heart.2



You have eyes and do not see, and you have ears and do not hear, nor remember.3



When I broke the five loaves for the 5000, how many big baskets full of fragments did you take up?” They said to him, “Twelve.”



“And when I broke4 the seven for the 4000, how many round baskets full of fragments did you take up?” They said, “Seven.”



“How is it,” he said to them, “that you still do not understand?”



He came to Bethsaida and some people5 brought to him a blind man, begging Jesus6 to touch him.



Jesus7 grasped the blind man’s hand and took him out of the village. He spat in the man’s8 eyes and laid his hand on him, asking him, “What do you see?”



He looked and said, “I see people like trees, walking.” 1

‘discussed’ or ‘reasoned about’ (the same term can have either sense).

2

‘Do you still have a hard heart?’ or ‘You still have a hard heart’.

‘You still have a hard heart. You have eyes and do not see, and you have ears and do not hear, nor remember’ or ‘Do you still have a hard heart? Do you have eyes and do not see? And do you have ears and do not hear, nor remember?’ (these may be statements or questions). 3

4

‘when I broke’: lit. ‘when’.

5

‘some people’: lit. ‘they’.

6

‘Jesus’: lit. ‘him’.

7

‘Jesus’: lit. ‘He’.

8

‘the man’s’: lit. ‘his’.



‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬

‫‪16‬‬ ‫‪17‬‬

‫‪18‬‬

‫‪19‬‬

‫‪1‬‬

‫‪1‬‬ ‫‪‬‬ ‫‪3‬‬

‫‪4‬‬

‫ܳ‬ ‫ܫܒܩ ܐܶ ܽܢܘܢ ݂ܰܘ ܶ‬ ‫ܝܓ ݂ܰܘ ݂ܰ‬ ‫ܣܠܩ ݂ܰܠܣܦܝ̱ܳܬܐ܆ ܶܘܐ ݂ܰ ܠ ̱ܘ ܠ ݂ܰܗܘ ܥܶܒ ܳܪܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܨܬܐ ݂ܰܠܬܝ ܗ ܳܘܐ ݂ܰܥ ܽ‬ ‫ܛܥܘ ܕܢܶ ܽ‬ ‫ܝܕ ݂ܰܘ ݂ܰ‬ ‫ܣܒܘܢ ݂ܰܠ ܳ‬ ‫ܚܡܐ‪ܶ .‬ܘ ܳܐܠ ܳ‬ ‫ܡܗܘܢ ݂ܰܒܣܦܝ̱ܳܬܐ܀‬ ‫ܚܕܐ ܓܪ‬ ‫̱‬ ‫ܝܗ ݂ܰ‬ ‫ܘܡܝ ܚܡ ܶ‬ ‫ܚܙܘ ܐܶ ݂ܰܕ ݇ܗܪܘ ܶܡ ܚܡ ܳ‬ ‫ܝܫܐ ܶ‬ ‫ܘܦ ܶܩܕ ܐܶ ܽܢܘܢ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬‬ ‫ܝܪܐ ݂ܰܕܦ̈ܪ ܶ‬ ‫ܝܝܪܗ‬ ‫̱‬ ‫ܕ ܶܗ ܳܪ ܶ‬ ‫ܘܕ ‪.‬‬ ‫ܝܘ ܶ‬ ‫ܘܡܬ ݂ܰܚܫܒܝ ̱ܗ ݂ܰܘܘ ݂ܰܚܕ ݂ܰܥ ݂ܰܚܕ ܳܘܐܡܪܝ ܆ ܕ ݂ܰܠ ܳ‬ ‫ܚܡܐ ݂ܰܠܬܝ ݂ܰܠ ‪.‬‬ ‫ܽ‬ ‫ܝܙ ܝܶ ܽܫܘܥ ܶܕܝ ܝ ݂ܰܕܥ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ܳ .‬ܡ ܳܳܐ ܳܪܢܶ ܝ ܐܢ̱ܬܘܢ܆ ܕ ݂ܰܠܚ ܳܡܝܐ ݂ܰܠܝܬܝ ܠ ܽܟܝܘܢ‪.‬‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܝܬܘܢ܆ ݂ܰ‬ ‫ܳܠ ݂ܰ‬ ‫ܥܕܟܝܝܠ ܶܠ ܳܒܝܐ‬ ‫ܥܕ ܳܡܐ ܠ ܳܗ ܳܫܐ ܳܝܕܥܝ ܐܢ̱ܬܘܢ܆ ܘܠ ܶܡܣܬܟܝܝ ܐܢ ̱‬ ‫݂ܰܩ ܳ‬ ‫ܫܝܐ ܐ݂ܳ ܠ ܽܟܘܢ܆‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܝ ܚ ݂ܰ‬ ‫ܘܥ ̈ܝܳܶܝܝܐ ܐ݂ܳ ܠ ܽܟܝܝܘܢ ܘܠ ܳܚܙܶܝܝܝ ܐܢ̱ܝܝܬܘܢ ܶܘܐܕ ̈ܢ ܐ݂ܳ ܠ ܽܟܝܝܘܢ ܘܠ ܳܫܡܥܝܝܝ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܐܢ̱ܬܘܢ ܘܠ ܳܥܗܕܝ ܐܢ̱ܬܘܢ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫ܝܛ ݂ܰܟܕ ܳܗ ܶܠܝ ݂ܰܚ ܳ‬ ‫ܡܫܐ ܠܐܦ ̈ܝ ܆ ܟ ܳܡܝܐ ܽܩܝܘܦܝܳ ̈ܝ ݂ܰܕ ̈ܩ ܳܨܝܶܝܐ‬ ‫ܡܫܐ ݂ܰܠܚܡ ̈ܝ ܩܨ݂ܳ ܠ ܚ‬ ‫݂ܰ ܽ‬ ‫݂ܰܟܕ ܶ‬ ‫ܬܘܢ‪ܳ .‬ܐܡܪܝ ܶܠܗ ܬ ܶܪ ݂ܰ‬ ‫ܥܣܪ‪.‬‬ ‫ܡܠܝ ܫܩܠ‬ ‫ܳ‬ ‫݂ܰ ݂ܰ ܳ ݂ܰ ܳ ݂ܰ‬ ‫ܠܐܦ ̈ܝ ܆ ܟ ܳܡܐ ܐܶܣܦ̈ܪܝܕܝ ݂ܰܕ ̈ܩ ܳܨܝܶܐ ݂ܰܟܝܕ ܶ‬ ‫ܡܠܝܝ‬ ‫ܟ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪ .‬ܘܟܕ ܫܒܥܐ ܠܪܒܥܐ‬ ‫݂ܰ ܽ ܳ‬ ‫ܫܩܠ ܬܘܢ‪ .‬ܐܡܪܝ ݂ܰܫܒ ܳܥܐ‪.‬‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܟܐ ܳܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܝܟܘ ܳܠ ݂ܰ‬ ‫ܥܕ ܳܡܐ ܠ ܳܗ ܳܫܐ ܶܡܣܬܟܝ ܐܢ̱ܬܘܢ܀‬ ‫ܶ ܳ‬ ‫ܘܒܥܶܝ ܗ ݂ܰܘܘ ܶܡܳܶܗ ܕܢܶ ܽ‬ ‫ܡܝܐ‪ܳ .‬‬ ‫ܐܬܐ ܠ ܶܒܬܝ ݂ܰܨ ܳܝ ܳܕܐ ݂ܰܘܐ݂ܳܝܘ ܶܠܗ ݂ܰܣ ܳ‬ ‫ܩܪܘܒ ܶܠܗ‪.‬‬ ‫ܟܒ ܘ‬ ‫̱‬ ‫ܳ ݂ܰ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܝܘܗܝ ܳ‬ ‫ܐܝܕܗ ܕ ݂ܰܣ ܳ‬ ‫ܟܓ ܶܘ ݂ܰ‬ ‫ܐܚܕ ܒ ܶ‬ ‫ܘܣܝ‬ ‫ܡܝܐ ݂ܰܘܐܦܩܗ ܠ ݂ܰܒܝܪ ܶܡܝ ܩܝܪ݂ܳܐ‪ .‬ܘܪܩ ܒܥ ̈ܝ ݂ܰܳ ̱‬ ‫ܘܫ ܶ‬ ‫ܐ ܶܝܕܗ ݂ܰ‬ ‫ܐܠܗ ܕ ܳܡ ܳܳܐ ܳܚܙܶܐ‪.‬‬ ‫ܟܕ ܳܚܪ ܶܘ ݂ܰܐܡܪ‪ܳ .‬ܚܙܶܐ ܐ̱ ܳܢ ܒ ݂ܰܳ ̱̈ ܐ̱ ܳܢ ܳ ̈ܫܐ ݂ܰܐܝܟ ܐ ̈ܝ ܳܠ ܳܶܐ ݂ܰܕ ݂ܰ‬ ‫ܡܗܠ ܟܝ ‪.‬‬

‫‪61‬‬

Ch. 

Chapter  

In those days, when there was a large crowd and nothing for them to eat, Jesus1 called his disciples and said to them,



“I have compassion on this crowd, since they have stayed with me for three days and they have nothing to eat.



If I send them away to their homes hungry,2 they will faint on the way, for some of them have traveled from a great distance.”



His disciples said to him, “Where can anyone get bread here in the wilderness to satisfy all these people?”



He asked them, “How many loaves of bread do you have?” They told him “Seven.”



He ordered the crowds to sit on the ground to eat.3 Then he took the seven loaves of bread, pronounced a blessing, and broke them. He gave them to his disciples to set out, and they set them before the crowds.



There were a few fish, and he also blessed them and told his disciples to set them out.4



They ate and were satisfied. Then they picked up seven round baskets of leftover fragments.



There were about four thousand people who ate.



Jesus5 dismissed them, then immediately got up into the boat with his disciples and went to the land of Dalmanutha.



The Pharisees came out and began questioning him. They were asking him for a sign from heaven, testing him.



Jesus6 groaned in his spirit, saying, “Why does this generation request a sign? Truly I tell you, no sign will be given to this generation.”

1

‘Jesus’: lit. ‘He’.

2

‘hungry’: lit. ‘fasting’

3

‘sit on the ground to eat’: lit. ‘recline on the ground’.

4

‘told his disciples’: lit. ‘said’.

5

‘Jesus’: lit. ‘He’.

6

‘Jesus’: lit. ‘He’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܚ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬ ‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬

‫ܶ ݂ܰ ̈ ܳ ܳ‬ ‫ܬܐ܆ ݂ܰܟܝܝܕ ܶܟ ܳ‬ ‫ܳܫܝܝܐ ݂ܰܣܓ ܳܝܝܝܐܐ ܐ݂ܳ ̱ܗ ܳܘܐ‪ܳ :‬ܘܠ ܐ݂ܳ ̱ܗ ܳܘܐ ܶܡܝ ܶ‬ ‫ܝܕ‬ ‫ܒ ܳܗ ܽܢܝܝܘܢ ܕܝ ܝ ܝܝܝܘܡ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܗܝ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪.‬‬ ‫ܕܢܶܐܟܘܢ܆ ܩܪܐ ܠ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܶ ܳ ܳܳ ܳ ܳ ܳ‬ ‫ܝܬܐ ݂ܰܝܝܘܡ ̈ܝ ݂ܰܩܘܝܝܘ ܠ ܳܝܘܬܝ ݂ܰ‬ ‫ܘܠܝܬܝ‬ ‫ܶܡܬ ݂ܰܪ ݂ܰܚ ܐ̱ ܳܢ ݂ܰܥܠ ܟܳܫܐ ܗܢ܇ ܕܗܐ ܬܠ‬ ‫̱‬ ‫ܽ‬ ‫ܠ ܽܗܘܢ ܳܡ ܳܳܐ ܢܶܐܟܘܢ‪.‬‬ ‫ܳ ݂ܰ‬ ‫ܬ ̈ܝ ܽ‬ ‫ܝܗܘܢ܆ ܳܥܝܦܝܝ ܽܒ ܳ‬ ‫ܐܘܪܚܝܐ‪ .‬ܐ̱ ܳܢ ܳܫܝܐ‬ ‫ܶܘܐܢ ܽܗܘ ܕ ܳܫ ܶܪ ܐ ܐ̱ ܳܢ ܠ ܽܗܘܢ ݂ܰܟܕ ܳܨܝܡܝܝ ܠ ܒ‬ ‫ܶ ܽ ܳ ݂ܰ‬ ‫ܶܓܝܪ ܶܡ ܽ‬ ‫ܘܚܩܐ ܐܬܝܐܝ ‪.‬‬ ‫ܳܗܘܢ ܡ ܪ‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫ܝܡ ܳܟܐ ܶܡ ݂ܰ‬ ‫ܘܗܝ‪݂ܰ .‬ܐ ܶ‬ ‫ܫܟܝܚ ܐ̱ ܳܢܝܫ ܳܗ ܳܪܟܝܐ ܒ ܽܚ ܳ‬ ‫ܘܪܒܝܐ܇ ݂ܰܕ ݂ܰ‬ ‫ܢܣ ݂ܰܒܝܥ‬ ‫ܐܡܪܝ ܠܗ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫݂ܰܠ ܳ‬ ‫ܚܡܐ ܠ ܳܗ ܶܠܝ ܽܟ ܽܗܘܢ‪.‬‬ ‫݂ܰ ܶ ܶ‬ ‫ܳ‬ ‫ܘܫܐܠ ܐ ܽܢܘܢ ܽܗܘ܆ ܟ ܳܡܐ ݂ܰܠܚܡ ̈ܝ ܐ݂ܳ ܠ ܽܟܘܢ ܐܡܪܝ ܶܠܗ ݂ܰܫܒ ܳܥܐ‪.‬‬ ‫ܶ ̈ ܶ ܶ ݂ܰ‬ ‫ܣܬ ܽ‬ ‫ܡܟܘܢ ݂ܰܥܝܠ ݂ܰܐ ܳ‬ ‫ܪܥܝܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܢܣܝܒ ܳܗ ܽܢܝܘܢ ݂ܰܫܒ ܳܥܝܐ ݂ܰܠܚܡ ̈ܝܝ ܆‬ ‫݂ܰܘܦ ݂ܰܩܕ ܠ ܟܳܫܐ ܕܢ‬ ‫݂ܰ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ݂ܰܕܢܣ ܽ‬ ‫݂ܰ‬ ‫ܝܡܘܢ‪ܳ .‬‬ ‫ܩܨ ܐ ݂ܰ‬ ‫ܘܒ ܶܪܟ ݂ܰܘ ܳ‬ ‫ܘܣܡ ̱ܘ ܠ ܶܟ ̈ܳ ܶܫܐ‪.‬‬ ‫ܘܝ ̱ܗܒ ܠ‬ ‫̱‬ ‫݂ܰ ܽ ݂ܰ ܶ ܶ ݂ܰ ݂ܰ ܽ ܶ‬ ‫ܝܡܘܢ ܐ ܽܢܘܢ‪.‬‬ ‫ܘܐ݂ܳ ̱ܗ ݂ܰܘܘ ܽܢ ̈ܘ ܶܢ ݂ܰܩܠܝܠ܆ ܳܘܐܦ ܥܠܝܗܘܢ ܒܪܟ‪ .‬ܘܐܡܪ ܕܢܣ‬ ‫ܶ‬ ‫݂ܰ ܳ ܶ‬ ‫ܣܒܥ ̱ܘ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܶܘ ݂ܰܐܟ ̱ܘ ݂ܰܘ ݂ܰ‬ ‫ܫܩܠ ̱ܘ ܬܘܬ̈ܪ ܐ ݂ܰܕ ̈ܩ ܳܨܝܶܐ ݂ܰܫܒ ܳܥܐ ܐܣܦ̈ܪܝܕܝ ‪.‬‬ ‫݂ܰ ݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܳ ܽ‬ ‫ܝܗܘܢ ̱ܗ ݂ܰܘܘ ܶܕܝ ܐ̱ ܳܢ ܳܫܐ ܶܕ ݂ܰܐܟ ̱ܘ܆ ܐܝܟ ܐܪܒ ܳܥܐ ܠܐܦ ̈ܝ ‪.‬‬ ‫ܐ‬ ‫ܳ ݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ ܶܽ‬ ‫ܝܝܬܐ ݂ܰܥ ܝ ݂ܰܬܠ ܡ ̈ܝ ݂ܰ‬ ‫ܘܗܝ܆ ܶܘܐܬܐ ܠܬ ܳܪ ܐ‬ ‫ܝܝܕ ̱‬ ‫݂ܰܘܫܝܝܪܐ ܐܢܝ ܳܝܘܢ‪݂ܰ .‬ܘܣܠܝܝܩ ܶܡܚܝ ܳܝܕܐ ܠܣܦܝ̱ܳ‬ ‫ܕ ݂ܰܕܠ ܳܡ ܽܳܘܬܐ܀‬ ‫݂ܰܘ ݂ܰ‬ ‫ܘܫܐܠܝ ̱ܗ ݂ܰܘܘ ܶܠܗ ܳܐ ܳܬܐ ܶܡ ݂ܰ‬ ‫ܢܦܩ ̱ܘ ܦ̈ܪ ܶ‬ ‫ܘܫܪܝܘ ܠ ܶܡܒ ܳܥܐ ݂ܰܥ ܶܡܗ‪ܳ .‬‬ ‫ܝܫܐ ݂ܰ‬ ‫ܫܡ ܳܝܝܐ‬ ‫݂ܰܟܕ ݂ܰ‬ ‫ܡܳ ܶܣܝ ܶܠܗ܀‬ ‫ܳ ܳ ܳ ܳ ܳܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶܘܐܬ ݂ܰܬ ݂ܰܢ ܝܝܚ ܒ ܽܪ ܶ‬ ‫ܥܝܝܝܐ ܐܬܐ ݂ܰܫܪܒܝܝܬܐ ܳܗ ܶܕ ܐ‪ .‬ܐܡܝ ܝ ܐ ݂ܰܡܝܝܪ ܐ̱ ܳܢ‬ ‫ܘܚܝܝܗ ܶܘ ݂ܰܐܡܝܝܪ‪ .‬ܡܳܝܝܐ ܒ‬ ‫ܳܳ‬ ‫ܳ‬ ‫ܠ ܽܟܘܢ ܕ ܳܠ ܬܶܬ ܶ‬ ‫ܝܗܒ ܳܠ ܗ ܐܬܐ ܠ ݂ܰܫܪܒܬܐ ܳܗ ܶܕ ܐ‪.‬‬

‫‪58‬‬

Ch.



At once, the man’s1 ears were opened, the bond holding his tongue was loosened, and he spoke plainly.



Jesus2 warned them not to tell anyone, but the more he warned them, the more they told about it.



They were greatly amazed, saying, “He does everything well; he makes the deaf to hear and the speechless to talk.”

1

‘the man’s’: lit. ‘his’.

2

‘Jesus’: lit. ‘He’.



‫‪ 35‬ܠܗ‬ ‫‪ 36‬ܠܘ‬ ‫‪ 37‬ܠܙ‬

‫݂ܰ‬ ‫ܳ ܶ ݂ܰ ݂ܰ‬ ‫ܘܡ ܝ ܶ‬ ‫ܝ̱ ܐܶܕ ݂ܰܢܝ ̈‬ ‫ܝܬܪܝ ܐܶ ܳܣܝ ܳܝܪܐ ܕ ܶܠ ܳܫܳܶܝܝܗ ݂ܰ‬ ‫ܳ‬ ‫ܝܘ ̱ܗܝ܆ ܶܘܐܫܝ‬ ‫ܘܒܝܝܗ ܒ ܳܫܥܝܝܬܐ ܐܬܦܬ ̈ܚ ܝ ̱‬ ‫ܦܫ ܳ‬ ‫ܝܩܐ݂ܳ‪.‬‬ ‫ܳ‬ ‫ܽ‬ ‫ܡܙ ݂ܰܗܪ ܗ ܳܘܐ ܠ ܽ‬ ‫ܽ‬ ‫ܶܽ‬ ‫ܝܗܘܢ܆ ܶܗ ܽܢܝܘܢ ݂݂ܰܳܝܝܪ‬ ‫ܘ ݂ܰ ݂ܰܗܪ ܐܢܘܢ ݂ܰܕܠ̱ ܳܢܫ ܠ ܢܐܡܪܘܢ܀ ݂ܰܘܟ ܳܡܐ ܕܗܘ ݂ܰ ̱‬ ‫݂ܰܡܟܪ ܝ ̱ܗ ݂ܰܘܘ‪.‬‬ ‫ܘ݂ܳ ܳܝܪܐ݂ܳ ܶܡܬ ݂ܰܕܡܪܝ ̱ܗ ݂ܰܘܘ‪ܳ .‬ܘܐܡܪܝ ܕ ܽܟܠ ܶܡ ܶܕ ݂ܰܫܦܝܝܪ ܳܥ ܶܒܝܕ‪ .‬ܠ ݂ܰܚ ܶ‬ ‫݂ܰ‬ ‫̈ܪܫܝܐ‬ ‫ܽ‬ ‫ܳܥ ܶܒܕ ܕܢܶ ܽ‬ ‫ܫܡܥܘܢ܆ ݂ܰܘܕ ܳܠ ݂ܰ‬ ‫ܡܡܠܠܝ ݂ܰܕ ݂ܰܢܡܠܠܘܢ܀‬

‫‪56‬‬

Ch.



Jesus got up from there and came to the region of Tyre and Sidon. He went into a house and did not want anyone to know about him, but he could not hide.



For a woman whose daughter had an unclean spirit heard about him immediately. She came and fell at Jesus’1 feet.



The woman happened to be a pagan from Syrian Phoenicia. She begged him to cast the demon out of her daughter.



“Let the children eat their fill first,” he told her. “For it is not good to take the children’s bread and throw it to the dogs.”



“Yes, sir,”2 she answered him. “Even dogs under the tables eat the children’s crumbs.”



Jesus said to her, “Go; because of this reply the demon has gone out of your daughter.”



She went to her house and found her daughter lying in bed, and her demon had gone out of her.



Then Jesus went out of the region of Tyre and Sidon and came to the Sea of Galilee, into the region of the Ten Cities.3



They brought to him a man who was deaf and mute, begging him to lay his hand on the man.4



Jesus5 drew him aside from the crowd alone. Putting his fingers in the man’s ears,6 he spat and touched the man’s tongue.7



Gazing into heaven,8 with a sigh Jesus9 said to him, “Be opened!”

1

‘Jesus’’: lit. ‘his’.

2

‘Sir’: lit. ‘My lord’.

3

‘the Ten Cities’: i.e. the Decapolis.

4

‘the man’: lit. ‘him’.

5

‘Jesus’: lit. ‘He’.

6

‘the man’s ears’: lit. ‘his ears’.

7

‘the man’s tongue’: lit. ‘his tongue’.

‘into heaven’ or ‘into the sky’ (the term can mean ‘sky/heavens’ in a literal sense or ‘heaven’ in a more transcendent sense). 8

9

‘Jesus’: lit. ‘he’.



‫‪4‬‬

‫‪5‬‬

‫‪6‬‬

‫‪7‬‬

‫‪8‬‬

‫‪9‬‬ ‫‪31‬‬

‫‪31‬‬

‫‪3‬‬ ‫‪33‬‬

‫‪34‬‬

‫ܶ ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܝܝܕܢ ݂ܰ‬ ‫ܐܬܐ ݂ܰܠܬ ܽܚܘ ܳܡܐ ܕ ܽܨܘܪ ݂ܰܘܕ ݂ܰܨ ܳ‬ ‫ܘܥܝܠ ܠ ݂ܰܒܝܬܝܐ ݂ܰܚܝܕ‪:‬‬ ‫ܟܕ ܶܡ ܬ ܳܡ ܳܩ ܝܶ ܽܫܘܥ܆ ܘ‬ ‫ܳܘܠ ܳܨ ܶܒܐ ܗ ܳܘܐ ܕܐ ܳܢܫ ܢܶ ݂ܰܕܥ ܶܒܗ‪ܳ .‬ܘܠ ܐܶ ݂ܰ‬ ‫ܫܟܚ ܕܢܶ ܶ‬ ‫ܛܫܐ‪.‬‬ ‫̱ ̱‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܚܕܐ ܶܓܝܪ ܶܫ ݂ܰ‬ ‫ܚܝܕܐ ܶܡܛ ܳܠ ܝܬܗ܇ ܕ ܐ݂ܳ ̱ܗ ܳܘܬ ܠ ݂ܰܒܝܪܬܗ ܪ ܳ‬ ‫ܡܥܝܬ ܐܢ̱ܝܬܬܐ ܳ‬ ‫ܟܗ ܶܡ ܳ‬ ‫ܘܚܝܐ‬ ‫݂ܰ ܳ ܶ ܳ‬ ‫ܩܕ ܶ̈ܪܓ ݂ܰ‬ ‫ܐܬܬ ܢܶܦ ݂ܰ‬ ‫ܳ‬ ‫ܘܗܝ‪.‬‬ ‫ܠ‬ ‫ܬ‬ ‫ܠ‬ ‫ܛܳܦܬܐ܇ ܘ‬ ‫̱‬ ‫݂ܰ ܳ ܶ‬ ‫ܳ‬ ‫ܬܐ ܶܡܝ ܽܦܘܢ ܝܩܝܐ ܕ ܽܣܘܪ ݂ܰܝܝܐ‪ܳ .‬‬ ‫ܘܒ ܳ‬ ‫ܥܝܝܐ ̱ܗ ܳܘܬ‬ ‫ܟܘ ܗܝ ܶܕܝ ܐܢ̱ܬܬܐ ܐ݂ܳܝܝܗ ̱ܗ ܳܘܬ ݂ܰܚܳܦܝ‬ ‫ܳ‬ ‫ܶܡܳܶܗ ܕ ݂ܰܢ ܶܦܩ ܫ ܳܐܕ ܐ ܶܡ ݂ܰܒܪܬܗ‪.‬‬ ‫ܟܙ ܶܘ ݂ܰܐܡܪ ܳܠ ܗ ܝܶ ܽܫܘܥ‪ܽ .‬‬ ‫ܘܩܕ ܕܢܶܣܒ ܽܥܘܢ ܒ ݂ܰܳ ܳ ̈ܝܐ‪ܳ .‬ܠ ܗ ܳܘܬ ܶܓܝܪ ݂ܰܫܦ ܳ‬ ‫ܘܩ̱ ܽܠ ݂ܰ‬ ‫ܝܝܪܐ‬ ‫ܫܒ ̱‬ ‫̱‬ ‫̈‬ ‫ܚܡܐ ݂ܰܕ ̈ܒ ݂ܰܳ ܳܝܐ ܘ ݂ܰܢ ܶ‬ ‫ܕܢܶ ݂ܰܣܒ ݂ܰܠ ܳ‬ ‫ܪܡܐ ܠ ݂݂ܰܟ ܶܒܐ‪.‬‬ ‫ܳ‬ ‫̈‬ ‫ܽ ܶ‬ ‫ܥܳܬ ܳܘ ܳ‬ ‫ܟܚ ܗܝ ܶܕܝ ܳ‬ ‫ܐܡܪܐ ܶܠܝܗ‪ .‬ܐܝܝ ܳܡܝܪ ̱ܝ ܐܦ ݂ܰܟ ܶܒܝܐ ܶܡܝ ܬ ܶܚ ܝܬܝ ܳܦܝܬܘ̈ܪ ܐ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܟܝ ݂ܰܦ̈ܪܬܘܬܐ ݂ܰܕ ̈ܒ ݂ܰܳ ܳܝܐ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ ܶ ܶ ܳ‬ ‫ܬܐ ݂ܰ‬ ‫ܢܦܩ ܶܠܗ ܫ ܳܐܕ ܐ ܶܡ ݂ܰܒܪܬܟ ̱̱‪.‬‬ ‫ܠ̱ ܶܡܛܠ ܗܕ ܐ ܡܠ‬ ‫ܟܛ ܐ ݂ܰܡܪ ܳܠ ܗ ܝܶ ܽܫܘܥ‪̱ ܶ .‬‬ ‫݂ܰ ܳ‬ ‫ܳ‬ ‫ܡܝܝܐ ܒ ݂ܰܥ ܳ‬ ‫ܝܪܬܗ ݂ܰܟܝܕ ݂ܰܪ ܳ‬ ‫ܪܣܝܐ ݂ܰܘܢܦܝܝܩ ܶܡ ܳܳܝܗ‬ ‫ܠ ܶܘܐ ݂ܰ ̱ܠܬ ܠ ݂ܰܒܝܬܝܗ܆ ܶܘܐܫܟ ݂ܰܚܝܬ ܒ‬ ‫ܫ ܳܐܕܗ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܠ ܽܬܘܒ ݂ܰ‬ ‫ܢܦܝܝܩ ܝܶ ܽܫܝܝܘܥ ܶܡܝܝ ܬ ܽܚ ܳ‬ ‫ܘܡܝܝܐ ܕ ܽܨܘܪ ݂ܰܘܕ ݂ܰܨ ܳ‬ ‫ܝܝܝܕܢ ܶܘܐܬܐ ܠ ݂ܰܝ ܳܡܝܝܐ ݂ܰܕ ܓܠܝ ܝܝܶܠ‪.‬‬ ‫ܳ‬ ‫ܘܡܐ ܕܥܶ ݂ܰ‬ ‫݂ܰܒܬ ܽܚ ܳ‬ ‫ܣܪܬ ܡܕ ̈ܝ ܳܳܬܐ‪.‬‬ ‫݂ܰ‬ ‫ܪܫܐ ݂ܰܚܕ ܦ ܳܐܩܐ‪ܶ ܳ .‬‬ ‫ܠܒ ݂ܰܘܐ݂ܳܝܘ ܶܠܗ ݂ܰܚ ܳ‬ ‫ܘܗܝ ܐ ܳܝܕܐ‪.‬‬ ‫ܘܒܥܝ ̱ܗ ݂ܰܘܘ ܶܡܳܶܗ ݂ܰܕܢܣܝ ܥܠ ̱‬ ‫̈ܳ ܶ‬ ‫ܝܘܗܝ‪݂ܰ .‬‬ ‫ܘܪܩ ݂ܰܘ ܶ‬ ‫̈‬ ‫ܳܫܐ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܠܓ ݂ܰܘܢܓ ܶܕܗ ܶܡ ܶܟ ܳ‬ ‫ܩܝܪܒ‬ ‫ܘܗܝ܆ ݂ܰܘܐܪܡ̱ ܶܨܒܥܝܬܗ ܶܒܐܕ ݂ܰܢ ̱‬ ‫ܘܕ ̱‬ ‫ܠ ܶܠ ܳܫܳܶܗ‪.‬‬ ‫݂ܰ‬ ‫ܶ ݇‬ ‫ܘܚܪ ݂ܰܒ ݂ܰ‬ ‫ܠܕ ܳ‬ ‫ܫܡ ܳܝܐ ܶܘܐܬܬ ݂ܰܢ ܚ ܶܘ ݂ܰܐܡܪ ܶܠܗ ܐܬ ݂ܰܦܬܚ‪.‬‬

‫‪54‬‬

Ch.



For Moses said, ‘Honor your father and your mother,’1 and ‘whoever curses father and mother shall surely die.’2



But you say, ‘If a man shall tell his father or his mother, “Whatever you would have gained from me has become my offering to God.”’3



Then, you do not let him do anything for his father or his mother.



You throw aside God’s word for the sake of your tradition that you have passed down. And you do many things like this.”



Jesus called the whole crowd and said to them, “All of you, listen to me, and understand!



Nothing that is outside a person and goes inside them can defile them. Rather, it is what comes out of a person that defiles them.



Whoever has ears to hear, let them hear.”

VI



When Jesus went into the house because of the crowd, his disciples asked him about that parable.



“Are you so dull?” he said to them. “Do you not know that anything entering a person from outside cannot defile them,



because it does not enter their heart but their stomach, and gets expelled as waste, thereby purifying all the food?4



But it is what comes out of a person that defiles the person.



For from within, from a person’s heart, proceed evil thoughts, adultery, fornication, stealing, murder,



greed, wickedness, deceit, lewdness, envy, blasphemy, arrogance, and foolishness;



all these evils come from within and defile a person.”

1

Exodus 20:12; Deuteronomy 5:16.

2

Exodus 21:17; Leviticus 20:9.

‘Whatever you would have gained from me has become my offering to God’: lit. ‘My offering (in Syr. qūrbān or qōrbān) is anything you would gain from me’. 3

‘as waste, thereby purifying all the food’: lit. ‘with the waste that purifies all the food’. 4



‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬ ‫‪ 14‬ܝܕ‬ ‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬

‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ ݂ܰ ݂ܰ ݂ܰ‬ ‫݂ܰ‬ ‫ܽܡ ܶ‬ ‫ܡܨ ܶܚܝܐ ܠ ܳܒܝܐ ܘܠ ܳܡܝܐ ݂ܰܡܝܘܬܐ‬ ‫ܘܫܐ ܶܓܝܪ ܐ ݂ܰܡܪ‪ .‬ܕ ݂ܰܝ ݂ܰܩܪ ܠ ܽܒܘܟ ܘܠ ܳܡܟ‪ .‬ܘܡ ܕ‬ ‫ܽܢܡܘܬ‪.‬‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ ܽ‬ ‫ܳ ݂ܰ ܽ‬ ‫ܝܬܘܢ‪ .‬ܐܶܢ ܢ ݂ܰ‬ ‫ܝܘܗܝ ݂ܰܐܘ ܶܠ ܶܡܝܗ܆ ܽܩ ܳ‬ ‫ܝܘܪܒܳ ̱̱‬ ‫ܐܡܝܪ ݂ܰܓܒܝܪܐ ܠܒ ̱‬ ‫ܐܢ̱ܬܘܢ ܶܕܝ ܐܡܪܝ݂ܰ ܐܢ ̱‬ ‫ܶܡ ܶܕ ܕ ܶܡܳ ̱̱ ܬܐܬܪ‪.‬‬ ‫݂ܰ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ ܽ‬ ‫ܬܘܢ ܶܠܗ ܕܢܶ ܶ‬ ‫ܘܗܝ ܐܘ ܠ ܶܡܗ‪.‬‬ ‫ܥܒܕ ܶܡ ܶܕ ܠܒ ̱‬ ‫ܘܠ ܳܫܒܩܝ ܐܢ ̱‬ ‫ܽ‬ ‫ܳ ܽ ܳ ݂ܰ ܶ ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܡ ܶ‬ ‫ܝܬܐ ݂ܰܕܠܐܳܝ ܳ‬ ‫݂ܰ‬ ‫ܐܫܠܡܝܝܬܘܢ‪.‬‬ ‫ܝܗܐ܆ ܶܡܛܝܝܠ ݂ܰܡܫܠ ܡܳܝܝܘܬܐ ܕ‬ ‫ܣܠܝ ܝ ܐܢ̱ܝܝܬܘܢ ܶܡܠ ܝ‬ ‫ܳ ܳ‬ ‫ܽ‬ ‫݂ܰܘܕ ܳܕ ̈ܡ ܳܝ ܠ ܳܗ ܶܠܝ ݂ܰܣܓ ̈ܝܐܬܐ ܳܥܒܕܝ ܐܢ̱ܬܘܢ܀܀‬ ‫ܶ ܳ ܽ ܶ‬ ‫ܝܝܗܘܢ ܽܫ ܽ‬ ‫ܟܝܝܗ ܶܘ ݂ܰܐܡܝܝܪ ܠ ܽ‬ ‫݂ܰܘ ܳ‬ ‫ܘܡܥܝܝܘܢ ̱̱ ܽܟ ܽܟܝܝܘܢ‬ ‫ܩܝܝܪܐ ܝܶ ܽܫܝܝܘܥ ܠ ܟܳܫܝܝܐ‬ ‫݂ܰ‬ ‫ܶܘܐܣܬ ݇ܟ ̱ܘ‪.‬‬ ‫݂ܰܠܬܝ ܶܡ ܶܕ ݂ܰܕܠ ݂ܰܒܪ ܶܡ ݂ܰܒ ܳܪܢ ݂ܰܫܐ ܗܘ ܳ‬ ‫ܘܥܐܶܠ ܶܠܗ‪ :‬ܕ ܶܡ ݂ܰ‬ ‫ܫܟܝܚ ݂ܰ‬ ‫ܡܣܝܶܝܒ ܶܠܝܗ‪.‬‬ ‫̱‬ ‫ܶܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܠ ܶܡ ܶܕ ܕ ܳܢ ܶܦܩ ܶܡܳܶܗ܆ ݂ܰܗܘ ܽ ̱ܗܘ ܡܣܝܒ ܠ ܒܪ ܐ̱ܢܫܐ‪.‬‬ ‫ܫܡܥ ܢܶ ݂ܰ‬ ‫݂ܰܡ ܕ ܐ݂ܳ ܶܠܗ ܐܶܕ ̈ܶܢ ܕܢܶ ݂ܰ‬ ‫ܫܡܥ‪.‬܀‪.‬܀‪.‬‬

‫ܨܚ ܘ‬ ‫‪17‬‬

‫‪18‬‬

‫‪19‬‬

‫‪1‬‬ ‫‪1‬‬

‫‪‬‬

‫‪3‬‬

‫݂ܰ‬ ‫݂ܰ ܳ‬ ‫ܽ‬ ‫ܝܬܝܐ ܶܡܝ ܶܟ ܳ‬ ‫ܘܗܝ ݂ܰܥܝܠ‬ ‫ܝܙ ݂ܰܟܕ ܶܕܝ ݂ܰܥܠ ܝܶ ܽܫܘܥ ܠ ܒ‬ ‫ܝܘܗܝ ܬܠ ܡ ̈ܝ ݂ܰܝܕ ̱‬ ‫ܳܫܝܐ܆ ݂ܰܫܐܠ ̱‬ ‫ܳ‬ ‫݂ܰܡܬܠ ݂ܰܗܘ‪.‬‬ ‫ܳ‬ ‫ܽ ܳ‬ ‫ܽ‬ ‫ܳ ݂ܰ ܽ‬ ‫ܝ ܚ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪ܳ .‬ܗ ݂ܰܟ ܳܳܐ ܐܦ ܐܢ̱ܬܘܢ ݂ܰܥܛܠܝܝ ܐܢ̱ܝܬܘܢ܆ ܠ ܳܝܕܥܝܝ ܐܢ̱ܝܬܘܢ ܕ ܽܟܝܠ‬ ‫ܶܡ ܶܕ ܕ ܶܡ ܠ ݂ܰܒܪ ܳܥܐܶܠ ܠ ݂ܰܒܪ ܐ ܳܢ ܳܫܐ܇ ܳܠ ܶܡ ݂ܰ‬ ‫ܫܟܚ ݂ܰ‬ ‫ܡܣܝܶܒ ܶܠܗ‪.‬‬ ‫̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܣܗ‪ܶ .‬‬ ‫ܝܛ ܕ ܳܠ ̱ܗ ܳܘܐ ܠ ܶܠ ܶܒܗ ܳܥܐܶܠ ܶܐ ܳܠ ܠ ݂ܰܟ ܶ‬ ‫ܘܡܫܬ ܶܕ ܐ ܒܬܕܟܬܝܐ ݂ܰܕ ݂ܰ‬ ‫ܡܕܟ ܳܝܐ ܽܟ ܝܗ‬ ‫ܳ‬ ‫ܶܡ ܽ‬ ‫ܐܟܘܠ ܬܐ‪.‬‬ ‫ܟ ܶܡ ܶܕ ܶܕܝ ܕ ܳܢ ܶܦܩ ܶܡ ݂ܰܒ ܳܪܢ ܳܫܐ܆ ݂ܰܗܘ ܽ ̱ܗܘ ݂ܰ‬ ‫ܡܣܝܶܒ ܠ ݂ܰܒܪ ܐ̱ ܳܢ ܳܫܐ‪.‬‬ ‫݂ܰ ܶ ܶ ܶ ܳ ݂ܰ ̈ ݂ܰ ܳ ܳ ̈ ܳ ̈ ܳ ݂ܰ ̈ ܳ ܳ ̈ ܳ ܳ‬ ‫ܝܬܐ‪݂ܰ .‬ܓ ܳ‬ ‫ܝܘܪ ܐ‪.‬‬ ‫ܟܐ ܶܡ ܠ ܓܘ ܓܝܪ ܡ ܠ ܒܐ ܕܒܳ ̱ ܐ̱ܢܫܐ ܢܦܩ ܡܚܫܒܝܬܐ ܒܝܫ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܢ ܽܝܘܬܐ‪݂ܰ .‬ܓ ܳܳ ܽܒܘܬܐ‪ܶ .‬ܩܛܶܠ‪.‬‬ ‫݂ܰ ܳ ܳ‬ ‫ܽ ܳ ܶ ܳ ݂ܰ ܽ ܳ‬ ‫ܳܽ ܽ ܳ‬ ‫ܳ‬ ‫ܝܬܐ‪ܽ .‬ܓ ܳ‬ ‫ܗܪ ܽܢܝܝܘܬܐ‪.‬‬ ‫ܘܕ ܳܦܝܝܐ‪ .‬ܫܒ‬ ‫ܚܳܝܝܘܬܐ‪݂ܰ .‬ܥ ܳܝܳܝܝܐ ܒܝܫܝ‬ ‫ܘܒܝܝܘܬܐ‪ .‬ܒܝܫܝܝܘܬܐ‪ .‬ܢܟܝܝܶܠ‪ .‬ܨ‬ ‫ܟܒ ܥܠ‬ ‫ܳ ܽ ܳ‬ ‫ܫܛܝܘܬܐ‪.‬‬ ‫̈ܳ ܳ‬ ‫ܬܐ ܶܡ ܠ ݂ܰܓܘ ܽ ̱ܗܘ ܳܢ ̈ܦ ܳܩ ܆ ݂ܰܘ ݂ܰ‬ ‫ܡܣ ̈ܝ ܳܒ ܶܠܗ ܠ ݂ܰܒ ܳܪܢ ܳܫܐ܀‬ ‫ܟܓ ܳܗ ܶܠܝ ܽܟ ܶܗܝ ܒܝܫ‬ ‫‪5‬‬

Ch. 

Chapter  

Pharisees and scribes who had come from Jerusalem gathered around Jesus.



They saw some of his disciples eating food1 with unwashed hands and reprimanded them.



For all the Jews and the Pharisees do not eat unless their hands are carefully washed, since they hold to the tradition of the elders.



Even coming from the market, they do not eat unless they bathe.2 They have also undertaken the observance of many other traditions3—the washing4 of cups, pots, brass utensils, and beds.5



The scribes and Pharisees asked Jesus,6 ‘Why is it that your disciples do not conduct themselves according to the tradition of the elders, eating food with unwashed hands instead?”



He said to them, “Isaiah the prophet prophesied rightly about you, you hypocrites! As it is written, ‘This people honors me with their lips, but their hearts are very far from me.



They revere me in vain; they teach the doctrines of human commandments.’7



For you have abandoned God’s commandment and hold to human tradition—the washing of cups, and pots, and many things like these.”



He said to them, “You have neatly disobeyed God’s commandment in order to establish your tradition!

1

‘food’: lit. ‘bread’ (also in v. 5).

‘bathe’ or ‘immerse/baptize’ (the term is used for ceremonial washing and baptism). 2

3

‘traditions’: lit. ‘things’.

‘washing’ or ‘immersing/baptizing’ (also in v. 8; the term is used for ceremonial washing and baptism; it is distinct from that used for hand-washing in verses 2–3). 4

‘beds’ or ‘biers’, i.e. the beds or litters of the deceased (the term may have either meaning). 5

6

‘Jesus’: lit. ‘him’.

7

Isaiah 29:13.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪. :‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬ ‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫ܶ‬ ‫݂ܰܘܟ ݂ܰܳܫ ̱ܘ ܠ ܳܘܬܗ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܚܙܘ ܐ̱ ܳܢܫ ̈ܝ ܶܡ‬ ‫ܶܘܐܬ ݂ܰܥ ݂ܰܕܠ ̱ܘ‪.‬‬

‫ܶ ܳ ܶ ܶ ݂ܰ‬ ‫ܐܬܘ ܶܡ ܽܐܘܪ ܶ‬ ‫ܫܠ ‪.‬‬ ‫ܦ̈ܪܝܫܐ ܘܣܦ̈ܪ ܐ ܕ‬ ‫݂ܰ‬ ‫ܡܫ ܳ ̈ܓܝ ܐ ̈ܝ ݂ܰܕ ܽ‬ ‫ܘܗܝ ܳܕ ܐܟܝܝ ݂ܰܠ ܳ‬ ‫ܚܡܝܐ ݂ܰܟܝܕ ܳܠ ܳ‬ ‫ܝܝܗܘܢ܆‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬

‫ܽ ̈ ܳ ܶ ݂ܰ ܶ ܶ‬ ‫ܳ‬ ‫̈ ݂ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܝܗܘܢ ܠ‬ ‫ܝܫܐ܆ ܐܢ ܽܗܘ ݂ܰܕܒܛܝ ܶܠ݂ܳ ܠ ܡܫܝܓܝ ܐܝܕ‬ ‫ܽܟ ܽܗܘܢ ܶܓܝܪ ܝܗܘܕܝܐ ܘܦ̈ܪ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳܠܥܣܝ ‪ܶ .‬ܡܛܠ ݂ܰܕ ܐܚ ܝܕܝ ݂ܰܡܫܠ ܳܡ ܽܳܘܬܐ ܕ ݂ܰܩܫ ̈ܝ ܶܫܐ‪.‬‬ ‫ܳ‬ ‫ܶ ܽ ܳ ܶܳ‬ ‫݂ܰ ܳ ̈ ܳ ܳ ܳ ܳ‬ ‫ܬܝܐ ܐ݂ܳ ݂ܰܐ ܶ‬ ‫ܝܠܝ ܕ ݂ܰܩ ܶܒܠ ̱ܘ‬ ‫ܘܩܐ ܐܠ ܳܥܡܕܝ ܠ ܳܠܥܣܝ ‪ .‬ܘܣܓܝܐܬܐ ܐ̱ܚ̈ܪܢ‬ ‫ܘܡ ܫ‬ ‫݂ܰ ܽ ̈ ܳ ܳ ܳ ̈ܶ ݂ܰ ܶ ̈ ܶ ݂ܰ ܳ ݂ܰ ̈ ܳ ܳ ݂ܰ ݂ܰ ܳ ܳ‬ ‫ܕܢ ܶ ܽ‬ ‫ܛܪܘܢ ܡܥܡܘܕ݂ܳܐ ܕܟܣܐ ܘܕܩܣܛܐ܇ ܘܕܡܐܢ ̱ ܢ ܚܫܐ ܘܕܥ̈ܪܣܬܐ܀‬ ‫݂ܰ‬ ‫ܐܠܝܝܘܗܝ ܳܣܦ ܶ‬ ‫ܘܫ ܽ‬ ‫ܝܫܝܝܐ܆ ܠ ܳܡ ܳܳܝܝܐ ݂ܰܬܠ ܡ ̈ܝ ݂ܰܕܝܝܝܟ ܳܠ ݂ܰ‬ ‫ܝܝ̈ܪ ܐ ݂ܰܘܦ̈ܪ ܶ‬ ‫݂ܰ‬ ‫ܡܗܠ ܟܝܝܝ ܐܝܝܝܟ‬ ‫̱‬ ‫ܳ ܽ ܳ‬ ‫ܡܫ ܳ ̈ܓ ܐ ̈ܝ ݂ܰܕ ܽ‬ ‫ܝܗܘܢ ܳܐܟܝ ݂ܰܠ ܳ‬ ‫ܘܬܐ ܕ ݂ܰܩܫ ̈ܝ ܶܫܐ܇ ܶܐ ܳܠ ݂ܰܟܕ ܳܠ ܳ‬ ‫ܚܡܐ‪.‬‬ ‫݂ܰܡܫܠ ܡܳ‬ ‫݂ܰ ܽ ܶ ݂ܰ ܳ ܳ ܳ ̈ ݂ܰ ݂ܰ ̈ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܦܝܐ܅‬ ‫ܽܗܘ ܶܕܝ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܫܦܝܪ ܐܬ ݂ܰܢܒ̱ ܥܠܝܟܘܢ ܐܫܥܝܐ ܢܒܝܝܐ ܢܣܒܝ̱ ܒ‬ ‫ܡܝ ݂ܰܩܪ ܠ̱‪ܶ .‬ܠ ܒ ܽ‬ ‫݂ܰܐܝܟ ݂ܰܕܟܝܒ‪ .‬ܕ ݂ܰܥ ܳܡܐ ܳܗ ܳܢ ܒ ܶܣ ̈ܦ ܳܘܬܶܗ ܽ ̱ܗܘ ݂ܰ‬ ‫ܝܗܘܢ ܶܕܝܝ ݂ܰܣܓܝ̱‬ ‫݂ܰܪܚ ܝܩ ܶܡܳ ̱̱‪.‬‬ ‫ܳ‬ ‫݂ܰܘܣܪ ܳܝܩܐ݂ܳ ܳܕܚܠܝ ܠ̱‪݂ܰ .‬ܟܕ ݂ܰܡܠ ܦܝ ܽܝ ̈‬ ‫ܘܠ ܳܦܳܶܐ ܕ ܽܦ ̈‬ ‫ܘܩ ܳܕ ܶܢ ݂ܰܕ ̈ܒ ݂ܰܳ ̱ ܐ̱ ܳܢ ̈ܫܐ‪.‬‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܒܩܬܘܢ ܶܓܝܪ ܽܦܘܩ ܳܕ ܳܢ ݂ܰܕܠܐ ܳܗܐ܆ ݂ܰܘܐܚ ܝܕܝ ܐܢ̱ܬܘܢ ݂ܰܡܫܠ ܳܡ ܽܳܘܬܐ ݂ܰܕ ̈ܒ ݂ܰܳ ܝ̱ ܐ̱ ܳܢ ̈ܫܝܐ‪.‬‬ ‫݂ܰ ܽ ̈ ܳ ܳ ܳ ̈ܶ ݂ܰ ܶ ̈ ܶ ݂ܰ ܳ ̈ ܳ‬ ‫ܐܬܐ ݂ܰܐ ܶ‬ ‫ܝܠܝ ݂ܰܕܠ ܳܗ ܶܠܝ ܳܕ ̈ܡ ܳܝ ‪.‬‬ ‫ܡܥܡܘܕ݂ܳܐ ܕܟܣܐ ܘܕܩܣܛܐ‪ .‬ܘܣܓܝ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܝܝܗܐ܆ ݂ܰܕܬܩ ܽ‬ ‫ܽ‬ ‫ܝܝܘܩܕ ܳܢ ݂ܰܕܠܐ ܳ ܳ‬ ‫ܝܝܬܘܢ ܽܦ ܳ‬ ‫ܝܡܝܝܘܢ‬ ‫ܐ ݂ܰܡܝܝܪ ܠ ܝܝܗܘܢ ݂ܰܫܦܝܝܝܪ ܠܛ ܡܝܝܝ ܐܢ ̱‬ ‫݂ܰܡܫܠ ܳܡ ܽܳܘܬ ܽܟܘܢ‪.‬‬

‫‪51‬‬

Ch.



They ran throughout that country1 and began to bring those who were ill, carrying them on mats to wherever they heard he was.



Wherever he entered villages or cities, they would lay the sick in the streets, asking him if they might touch even the edge of his robe; and all who touched him were healed.

1

‘country’ or ‘land’.



‫‪ 55‬ܢܗ‬ ‫‪ 56‬ܢܘ‬

‫݂ܰ ܳ‬ ‫ܪܗܛܘ ܒ ܽ ܳ‬ ‫ܬܝ ܽܝܘ ݂ܰܠ ܶ‬ ‫݂ܟ ܗ ݂ܰܐ ܳ‬ ‫ܝܠܝ ܕܒ ܳ‬ ‫ܪܥܐ ܳܗܝ܆ ݂ܰ‬ ‫ܝܫܐ݂ܳ ܥܒܝܕܝܝ ܇ ݂ܰܟܝܕ‬ ‫ܘܫܪܝܘ ܠ ܡ‬ ‫݂ܰܘ ܶ ̱‬ ‫݂ܰ‬ ‫ܫܩܝܠܝ ܠ ܽܗܘܢ ܒ ݂ܰܥ ܳ ܳ ݂ܰ ܳ‬ ‫ܘܗܝ‪.‬‬ ‫̈ܪܣܬܐ ܠܝܟܐ ܕ ܳܫܡܥܝ ̱ܗ ݂ܰܘܘ ܕ ܐ݂ܳ ̱‬ ‫݂ܰ ̈ ܳ ܳ‬ ‫݂ܰܘ ܳ‬ ‫ܝܬܐ܆ ܒ ܽܫ ̈ܘ ܶܩܝܐ ܳܣܝܡܝܝ ̱ܗ ݂ܰܘܘ ܟ̈ܪ ܶ‬ ‫ܐܝܟܐ ܕ ܳܥܝܐܶܠ ̱ܗ ܳܘܐ ܠ ܽܩ ܳ‬ ‫ܝܝܗܐ‪.‬‬ ‫ܘ̈ܪܝܝܐ ܘܠܡܕ ܝܳ‬ ‫ܘܒܥܶܝ ܗ ݂ܰܘܘ ܶܡܳܶܗ ܳܕ ܶ‬ ‫ܐܦ ܠ ܶܟ ܳ‬ ‫ܝܗܘܢ ݂ܰܐ ܶ‬ ‫ܘܟ ܽ‬ ‫ܝܘܫܗ ܢܶ ܽ‬ ‫ܩܪܒܝܘܢ܆ ܽ‬ ‫ܳ‬ ‫ܳܦܝܐ ݂ܰܕܠ ܽܒ ܶ‬ ‫ܝܠܝܝ‬ ‫̱‬ ‫݂ܰ ܶ ܶ ݂ܰ‬ ‫ܬ ܶ‬ ‫ܐܣܝ ̱ܗ ݂ܰܘܘ܀‬ ‫ܕ ܳܩܪܒܝ ̱ܗܘܘ ܠܗ‪ .‬ܡ‬

‫‪48‬‬

Ch.



He took the five loaves of bread and the two fish and looked up towards the sky.1 He pronounced a blessing, broke the bread, and gave it to his disciples to set before the people. He also divided the two fish among them all.



They all ate and were satisfied.



Then they took up twelve big baskets full of fragments, and some of the fish.



The men who ate the bread were five thousand.



At once he made his disciples get into the boat and go ahead of him to Bethsaida on the other side, while he dismissed the crowds.



After dismissing the crowds, he went to a mountain alone to pray.



When evening came, the boat was in the middle of the lake, and he was alone on land.



He saw them struggling to row, for the wind was against them. During the fourth watch of the night Jesus came to them, walking on the water. He wanted to pass them by,



but they saw him walking on the water. They thought he was a phantom, and they cried out,



for they had all seen him and were afraid. But he spoke with them at once, saying to them, “Take courage! It is I; do not be afraid.”



Then he got into the boat with them and the wind stopped. They were very amazed and marveled within themselves,



for they had not understood about the bread, since their hearts were hard.2



Once they had crossed to the other side, they came to the land of Gennesaret.3



After they got out of the boat, the inhabitants recognized him immediately.

‘up towards the sky’ or ‘up to heaven’ (the term can mean ‘sky/heavens’ in a literal sense or ‘heaven’ in a more transcendent sense). 1

‘hard’ or ‘dense’ (the term can have either sense, with different metaphorical meanings). 2

3

‘Gennesaret’: lit. ‘Genessar’.



‫‪41‬‬

‫‪4‬‬ ‫‪43‬‬ ‫‪44‬‬ ‫‪45‬‬

‫‪46‬‬ ‫‪47‬‬

‫‪48‬‬

‫‪49‬‬

‫‪51‬‬

‫‪51‬‬

‫‪5‬‬ ‫‪53‬‬ ‫‪54‬‬

‫ܘܒ ܶ‬ ‫ܘܚܝܪ ݂ܰܒ ݂ܰ‬ ‫ܫܡ ܳܝܝܐ‪݂ܰ .‬‬ ‫ܡܐ ݂ܰܘ ݂ܰ‬ ‫ܡܫܐ ݂ܰܠܚܡ ̈ܝܝ ݂ܰܘܬ ܶ̈ܪܝܝ ܽܢܝܘܢ ̈ܝ ܆ ܳ‬ ‫ܢܣܒ ܳܗ ܽܢܘܢ ݂ܰܚ ܳ‬ ‫ܝܪܟ ݂ܰܘ ܳ‬ ‫ܩܝܨ ܐ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܝܡܝܘܢ ܠ ܽ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕܘܗܝ ݂ܰܕܢܣ ܽ‬ ‫ܝܗܘܢ‪ܳ .‬‬ ‫݂ܰܠ ܳ‬ ‫ܚܡܐ‪݂ܰ .‬‬ ‫ܘܗ ܽܢܝܘܢ ܬ̈ܪܝܝ ܽܢܝܘܢ ̈ܝ‬ ‫ܘܝ ̱ܗܒ ܠ‬ ‫̱‬ ‫݂ܰܦ ܶܠܓ ̱ܘ ܠ ݂ܽܟ ܽܗܘܢ‪.‬‬ ‫ܡܒ ܶܘ ݂ܰܐܟ ̱ܘ ܽܟ ܽܗܘܢ ݂ܰܘ ݂ܰ‬ ‫ܣܒܥ ̱ܘ‪.‬‬ ‫ܥܣܪ ܽܩܘܦܝܳ ̈ܝ ݂ܰܟܕ ܶ‬ ‫ܡܓ ݂ܰܘ ݂ܰ‬ ‫ܡܠܝ ܶ‬ ‫ܩܨ ̈ܝܶܐ ܬ ܶܪ ݂ܰ‬ ‫ܫܩܠ ̱ܘ ܳ‬ ‫ܘܡ ܽܢ ̈ܘ ܶܢ‪.‬‬ ‫݂ܰ‬ ‫݂ܰ ܳ ݂ܰ ܳ ݂ܰ‬ ‫݂ܳ ܽ‬ ‫ܡܫܐ ܠܐܦ ̈ܝ ݂ܰܓܒ̈ܪܝ ܀‬ ‫ܝܗܘܢ ̱ܗ ݂ܰܘܘ ܶܕܝ ܶܕ ݂ܰܐܟ ̱ܘ ܠܚܡܐ܆ ܚ‬ ‫ܡܕ ܐ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶ ܳ ܶ ݂ܰ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܝܬܐ܆ ܘܢܐ ܽ ̱ܠܝܘܢ ܳ‬ ‫ܝܘܗܝ‬ ‫ܡܗ ܘܡ‬ ‫ܩܕ ݂ܰܡ ̱‬ ‫ܘܗܝ ܕܢܶܣܩܝܘܢ ܠܣܦܝ̱ܳ‬ ‫ܚܕܐ ܠܐܨ ܠ ܬܠ ܡ ̈ܝ ݂ܰܝܕ ̱‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܠ ܥܒܪܐ ܠ ܒܬܝ ܨܝ ܳܕܐ܇ ܥܕ ܫܪ ܐ ܗܘ ܠ ܟܳܫܐ܀‬ ‫ܘܟܕ ܫ ܳܪܐ ܐܶ ܽܢܘܢ܆ ܐܶ ݂ܰ ܠ ܠ ܽܛ ܳ‬ ‫ܡܘ ݂ܰ‬ ‫ܘܪ ܐ ݂ܰܠ ݂ܰ‬ ‫ܡܨ ܳܠ ܽܝܘ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܨܥܬ ݂ܰܝ ܳܡܝܐ܆ ܽ‬ ‫݂ܳܝܗ ܗ ܳܘܬ ܶܡ ݂ܰ‬ ‫ܡܙ ݂ܰܟܕ ܳ‬ ‫ܘܗܘ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܗܘܐ ܶܕܝ ݂ܰܪ ܳ‬ ‫ܘܗܝ‬ ‫ܡܫܐ܆ ܣܦܝ̱ܳܬܐ ܐ‬ ‫ܝܘܕ ̱‬ ‫̱‬ ‫݂ܰ‬ ‫݂ܰܥܠ ܐ ܳ‬ ‫ܪܥܐ‪.‬‬ ‫݂ܰ ܳ‬ ‫݂ܰ ܳ ܶ‬ ‫ܶ ݂ܰ‬ ‫ܘܚܐ ܶܓܝܪ ܽܠ ݂ܰ‬ ‫ܫܬܢܩܝ ݂ܰܟܕ ܳܪ ܶܕܝ ‪ܽ .‬ܪ ܳ‬ ‫ܝܘܩܒܠ ܽܗܘܢ ̱ܗ ܳܘܬ‪݂ܰ .‬ܘܒ ݂ܰܡܛܝܪܬܐ‬ ‫ܚܙ ܐ ܐ ܽܢܘܢ ܕܡ‬ ‫ܡܚ ܘ‬ ‫ܳ ܳ‬ ‫ܡܗ ܶܠܟ ݂ܰܥܠ ݂ܰܡ ܳ ̈ܝܝܐ܇ ܳܘܨ ܶܒܝܐ ̱ܗܘܐܳ‬ ‫ܬܝܐ ܕܠ ܳܝܐ܆ ܐܶ ܳܬܐ ܠ ܳܘܬ ܽܗܘܢ ܝܶ ܽܫܘܥ ݂ܰܟܕ ݂ܰ‬ ‫ܪܒܝܥ‬ ‫ܶ ݂ܰ ܶ‬ ‫ܽ‬ ‫ܕܢܥܒܪ ܐܢܘܢ‪.‬‬ ‫݂ܰ ܳ ܳ‬ ‫ܣܒܪ ̱ܘ ܠ ܽܗܘܢ ܕ ܶܚ ݂ܰ‬ ‫ܚܙ ܽܐܘ ̱ܗܝ ݂ܰܕ ݂ܰ‬ ‫ܡܗ ܶܠܟ ݂ܰܥܠ ݂ܰܡ ܳ ̈ܝܐ܆ ݂ܰܘ ݂ܰ‬ ‫ܡܛ ܳܗ ܽܢܘܢ ܶܕܝ ݂ܰ‬ ‫ܝܙܘܐ ̱ܗܘ ܕ ܓܝܶܠ‪.‬‬ ‫݂ܰܘ ݂ܰ‬ ‫ܩܥܘ‪.‬‬ ‫݂ܰ ܳ ܶ‬ ‫ܝܬܗ ݂ܰܡܝ ܶ ݂ܰܥܡܝ ܽ‬ ‫ܢ ܽܟ ܝ ܽ‬ ‫ܝܗܘܢ ܶܘ ݂ܰܐܡܝܝܪ‬ ‫ܝܗܘܢ ܶܓܝܝܝܪ ܚܝ ݂ܰܝܙ ܽܐܘ ̱ܗܝ ݂ܰܘܕ ܶܚܠܝ ̱ܘ‪ .‬ܘܒܝܝܪ ܫܥܝ‬ ‫ܠ ܽܗܘܢ ܐܶܬ ݂ܰܠ ܒܒܘ ܐܶ ܳܢ ܐ ܳܢ ܳܠ ܬܶܕ ܽ‬ ‫ܚܠܘܢ܀‬ ‫̱ ̱‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܝܬܐ ܶ‬ ‫ܝܬܝ ܽܪ ܳ‬ ‫ܘܫܠ ݂ܰ‬ ‫ܘܚܝܐ‪ .‬ܘܛܝܒ ܶܡܬ ݂ܰܕܡܪܝܝ ̱ܗ ݂ܰܘܘ‬ ‫ܢ ݂ܰܘ ݂ܰܣܠܩ ܠ ܳܝܘܬܗܘܢ ܠܣܦܝ̱ܳ‬ ‫ܘܬܗܝܪܝ ܒ ݂ܰܳܦ ܽ‬ ‫ܫܗܘܢ‪.‬‬ ‫ܳ ܶ ܶ ݂ܰ‬ ‫ܚܡܐ ݂ܰܗܘ‪ܶ .‬ܡ ܽܛܠ ܕ ܶܠ ܒ ܽܗܘܢ ݂ܰ‬ ‫ܣܬ ݂ܰܟ ̱ܘ ̱ܗ ݂ܰܘܘ ܶܡ ݂ܰܠ ܳ‬ ‫ܡܥ ݂ܰܒ̱ ̱ܗ ܳܘܐ܀‬ ‫ܢܒ ܠ ܓܝܪ ܐ‬ ‫ܥܒܪܘ ܥܶܒ ܳܪܐ܆ ܐܶ ݂ܰܬܘ ݂ܰܠ ܳ‬ ‫݂ܰ‬ ‫ܪܥܐ ܕ ܶܓܳܶ ݂ܰܣܪ‪.‬‬ ‫ܢܓ ܘܟܕ ݂ܰ ̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ ܶ ݂ܰ ܽ‬ ‫݂ܰ ݂ܰ‬ ‫ܘܗܝ ܐ̱ ܳܢ ݂ܰܫ ̱̈ ܐܬ ܳܪ ܐ‪.‬‬ ‫ܢܕ ܘܟܕ ܢܦܩ ̱ܘ ܶܡ ܣܦܝ̱ܳܬܐ܆ ݂ܰܒܪ ܳܫܥܬܗ ܐܣܬܟ ̱‬

‫‪46‬‬

Ch.



“Come,” he told them. “Let us go to the wilderness alone, and rest a little.” For many people kept coming and going, so that they did not even have the chance to eat.



Then they went in a boat to a deserted place alone.



Many saw them going and recognized them. From all the cities, they ran there on land ahead of them.



Jesus came out and saw the large crowds. He had compassion on them, for they were like sheep without a shepherd, and he began to teach them many things.



When it became late, his disciples came to him and said to him, “This is a deserted place and the time is late.



“Dismiss the people1 to go to the surrounding farms and villages and buy food2 for themselves, since they have nothing to eat.”



But he told them, “You give them something to eat.”3 They said to him, “Shall we go and spend 200 denarii4 on bread and give it to them to eat?”



Jesus5 said to them, “Go and see how many loaves of bread you have here.” After they found out,6 they told him, “Five loaves of bread and two fish.”



Then he ordered the disciples7 to have everyone sit down to eat8 in groups on the grass.



So they sat down to eat in groups of hundreds and fifties.

1

‘the people’: lit. ‘them’.

2

‘food’: lit. ‘bread’.

3

‘to eat’: lit. ‘to chew on’ (twice in v. 37).

‘denarii’: plural of denarius; a denarius is a Roman silver coin, roughly equivalent to a workman’s daily wage. 4

5

‘Jesus’: lit. ‘He’.

6

‘found out’: ‘had seen’.

7

‘the disciples’: lit. ‘them’.

8

‘sit down to eat’: lit. ‘recline’ (also in v. 40).



‫‪31‬‬

‫‪3‬‬ ‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫‪36‬‬

‫‪37‬‬

‫‪38‬‬

‫‪39‬‬ ‫‪41‬‬

‫ܠ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܬܘ ܠ ܽܟܘܢ ܢܐ ݂ܰ ܠ ܠ ݂ܰܕܒ ܳܪܐ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܘܕܝ ܶܘܐܬܬ ܢ ܝ ܚܝ ̱ܘ ݂ܰܩܠܝܝܠ‪.‬‬ ‫ܽ ݂ܰ‬ ‫ܳ ܳ‬ ‫ܐ݂ܳ ܗ ݂ܰܘܘ ܶܓܝܪ ݂ܰܣܓ ̈ܶܝܐܐ ܳܕ ܐ ܠܝܝ ܳܘܐܬܶܝܝ ܆ ݂ܰ‬ ‫ܝܗܘܢ ܐܬ ܳܪ ܐ ܐܦ ܠ‬ ‫ܘܠܝܬܝ ̱ܗ ܳܘܐ ܠ‬ ‫̱‬ ‫̱‬ ‫݂ܰ‬ ‫ܠ ܶܡܐܟܠ܀‬ ‫ܳ‬ ‫ܠܒ ܶܘܐ ݂ܰ ܠ ̱ܘ ݂ܰܠܬ ܳܪ ܐ ܽܚ ܳ‬ ‫ܬܐ ݂ܰܒܠ ܽܚ ݂ܰ‬ ‫ܘܕܝ ܽܗܘܢ‪.‬‬ ‫ܘܪܒܐ ݂ܰܒܣܦܝ̱ܳ‬ ‫݂ܰ ݂ܰ ܶ‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫ܶ‬ ‫ܐܫܬ ݂ܰܘܕܥܝ ̱ܘ ܐܶ ܽܢܝܘܢ‪݂ܰ .‬ܘܒ ݂ܰܝܒ ܳܫܝܐ ܶ‬ ‫ܪܗܛܝ ̱ܘ ܶܡܝ‬ ‫ܚܙܘ ܐ ܽܢܘܢ ݂ܰܣܓ ̈ܝܝܐܐ ݂ܰܟܝܕ ܐ ̱ܠܝܝ ܆ ܘ‬ ‫ܠܓ ܘ‬ ‫݂ܳܰ‬ ‫ܳ‬ ‫ܽܟ ܶܗܝ ܡܕ ̈ܝ ܳܳܬܐ܆ ܳ‬ ‫ܘܗܝ ܠ ܬܡ ܀‬ ‫ܩܕ ݂ܰܡ ̱‬ ‫ܠܕ ݂ܰܘ ݂ܰ‬ ‫ܚܙ ܐ ܶܟ ̈ܳ ܶܫܐ ݂ܰܣܓ ̈ܶܝܐܐ܆ ܶܘܐܬ ݂ܰܪ ݂ܰܚ ݂ܰ‬ ‫ܥܠ ܽ‬ ‫ܗܘܘ ܠ ܥܶ ܶ‬ ‫ܝܗܘܢ ܕ ܳܕ ܶܡܝܝ ݂ܰ‬ ‫ܢܦܩ ܝܶ ܽܫܘܥ ܳ‬ ‫̈ܪܒܝܐ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܕ ݂ܰܠܬܝ ܠ ܽܗܘܢ ܳܪ ܳ‬ ‫ܥܝܐ‪݂ܰ .‬‬ ‫ܘܫܪܝ ̱ܗ ܳܘܐ ܠ ݂ܰܡ ܳܠ ܽܦܘ ܐ ܽܢܘܢ ݂ܰܣܓ ̈ܝܐܬܐ܀‬ ‫ܶ ݂ܰ‬ ‫ܶ‬ ‫ܘܟܕ ܳ ܶ‬ ‫ܠܗ ݂ܰ‬ ‫ܘܗܝ ܳܘܐܡܪܝܝ ܶܠܝܗ‪ .‬ܕ ܳܗ ܳܢ‬ ‫ܗܘܐ ܥ ܳܕ ܳܢ ݂ܰܣܓ ܳܝܐܐ܆ ܩܪܒܝ ̱ܘ ܠ ܳܝܘܬܗ ܬܠ ܡ ̈ܝ ݂ܰܝܕ ̱‬ ‫݂ܰܐܬ ܳܪ ܐ ܽܚ ݂ܰ‬ ‫ܘܪܒܐ ̱ܗܘ܆ ܘܥܶ ܳܕ ܳܢ ݂ܰܣܓ̱‪.‬‬ ‫ܘ̈ܪܝܐ܆ ܘܢܶܙ ܒ ܽܳܘܢ ܠ ܽܗܘܢ ݂ܰܠ ܳ‬ ‫ܠܘ ܫܪܝ ܐܶ ܽܢܘܢ ܕܢܐ ܽ ̱ܠܘܢ ܳܠ ܽܓ ܶ‬ ‫ܚܕ ݂ܰ̈ܪܝ ݂ܰܘܠ ܽܩ ܳ‬ ‫ܘ̈ܪܣܐ ݂ܰܕ ܳ‬ ‫ܚܡܝܐ‪.‬‬ ‫݂ܰܠܬܝ ܠ ܽܗܘܢ ܶܓܝܪ ܶܡ ܶܕ ܠ ܶܡ ݂ܰܐܟܠ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܠܙ ܽܗܘ ܶܕܝ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܗܒ ̱ܘ ܠ ܽܗܘܢ ܐܢ̱ܬܘܢ ܠ ܶܡܠ ݂ܰܥ ‪ .‬ܐܡܪܝ ܶܠܗ‪ .‬ܢܝܐ ݂ܰ ܠ‬ ‫ܶ‬ ‫ܙܒ ܆ ܕ ݂ܰܡܐܬܶܝ ܕ ܳܝܳ̈ܪܝ ݂ܰܠ ܳ‬ ‫ܢܶ ܶ‬ ‫ܚܡܐ ܘܢܶܬܠ ܠ ܽܗܘܢ ܳܠܥܣܝ ‪.‬‬ ‫ܚܙܘ ܟ ܳܡܐ ݂ܰܠܚܡ ̈ܝ ܐ݂ܳ ܠ ܽܟܘܢ ܳܗ ܳܪܟܐ‪݂ܰ .‬‬ ‫ܘܟܕ ݂ܰ‬ ‫ܠܚ ܽܗܘ ܶܕܝ ܐܶ ݂ܰܡܪ ܠ ܽܗܘܢ‪ܶ .‬ܠ ̱ܘ ݂ܰ‬ ‫ܚܙܘ‬ ‫ܳܐܡܪܝ ܶܠܗ‪݂ܰ .‬ܚ ܳ‬ ‫ܡܫܐ ݂ܰܠܚܡ ̈ܝ ܆ ݂ܰܘܬ ܶܪܝ ܽܢܘܢ ̈ܝ ‪.‬‬ ‫ܠܛ ݂ܰܘܦ ݂ܰܩܕ ܠ ܽܗܘܢ ܕ ݂ܰܢ ܽ‬ ‫ܣܡܟ ̈ܝ ܳ‬ ‫ܣܡܟܘܢ ܠ ݂ܽܟ ܳܳܫ ܳ‬ ‫ܣܡܟ ̈ܝ ݂ܰܥܠ ܥܶ ܳ‬ ‫ܣܒܐ‪.‬‬ ‫ܣܡܟ ̈ܝ ܳ‬ ‫ܶܘܐܣܬ ܶܡܟ ̱ܘ ܳ‬ ‫ܣܡܟ ̈ܝ ‪݂ܰ .‬ܕ ܳܡܐܐ ܳܡܐܐ ݂ܰܘܕ ݂ܰܚܡܫ ̈ܝ ݂ܰܚܡܫ ̈ܝ ‪.‬‬

‫‪44‬‬

Ch. V



A special day occurred, when Herod gave a banquet on his birthday for his high officials, military commanders,1 and the leading men of Galilee.



Herodias’ daughter came in and danced, pleasing Herod and the guests seated with him. “Ask me for anything you wish,” the king told the girl. “And I will give it to you.”



And he swore to her, “I will give you anything you ask, up to half my kingdom.”



She went out and said to her mother, “What shall I ask for?” Her mother2 said to her, “The head of John the Baptist.”



At once, the girl3 went eagerly4 in to the king, telling him, “I want you to give me right now the head of John the Baptist on a dish.”



The king was very grieved, but because of the oaths and the guests, he did not want to refuse her.



Instead, the king sent the executioner at once, ordering him to bring the head of John. The executioner5 went and beheaded John in prison.



He brought it on a dish and gave it to the girl, and the girl gave it to her mother.



John’s6 disciples heard of this. They came, took away his corpse, and put it in a tomb.



The apostles gathered around Jesus, telling him everything they had done and everything they had taught.

‘military commanders’: lit. ‘chiliarchs’. Originally the Greek ‘commander of a thousand’, the term came to be used generally of high-ranking military commanders. 1

2

‘Her mother’: ‘She’.

3

‘the girl’: lit. ‘she’.

‘eagerly’ or ‘diligently’ or ‘carefully’ (the word may have any of these meanings in this context). 4

5

‘The executioner’: lit. ‘He’.

6

‘John’s’: lit. ‘His’.



‫ܨܚ ܗ‬ ‫‪1‬‬

‫‪‬‬

‫‪3‬‬ ‫‪4‬‬

‫‪5‬‬

‫‪6‬‬

‫‪7‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪31‬‬

‫ܳ‬ ‫ܗܘܐ ݂ܰܝ ܳ‬ ‫ܟܐ ݂ܰܘ ܳ‬ ‫ܝܝܬܝܐ ݂ܰ‬ ‫ܘܡܝܝܐ ܝܕ ܳܝܥܝܝܐ܆ ݂ܰܟܝܝܕ ܶܗ ܳܪ ܶ‬ ‫ܝܝܕܗ ܳ‬ ‫ܘܕ ܒ ܶܒܝܝܬܝ ݂ܰܝܠ ܶ‬ ‫ܥܒܝܝܕ ̱ܗ ܳܘܐ‬ ‫ܚܫܡ‬ ‫ܳ‬ ‫ܘ̈ܪܒ ݂ܰܳܘܗܝ ݂ܰܘܠ ܟܝܠ ݂ܰܝ ܶ‬ ‫݂ܰ‬ ‫̈ܪܟܐ ݂ܰܘܠ̈ܪܝ ܶܫܐ ݂ܰܕ ܓܠܝ ܶܠ‪:‬‬ ‫ܠܪ ܳ ̱‬ ‫݂ܰܘܠ ܶ‬ ‫ܘܫܦ ݂ܰܪܬ ܶܠܗ ܠ ܶܗ ܳܪ ܶ‬ ‫ܩܕܬ‪ܶ :‬‬ ‫ܟܒ ܘܥܶ ݂ܰܠܬ ݂ܰܒܪ ܳܬܗ ܕ ܶܗ ܳܪܘܕ ݂ܰܝܐ ݂ܰܪ ݂ܰ‬ ‫ܝܠܝܝ ݂ܰܕܣܡܝܟܝܝ‬ ‫ܘܕ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܐܠ̱ ܶܡܳ ̱̱ ܶܡ ܶ‬ ‫ܝܕ ܕ ܳܨܒ ܳܝܝܐ ܐܢ̱ܝܬ ̱ܝ܆ ܶܘܐܬܠ‬ ‫݂ܰܥ ܶܡܗ‪ܶ .‬ܘ ݂ܰܐܡܪ ݂ܰܡܠ ܳܟܐ ݂ܰܠܛܠܬܝܐ‪݂ܰ .‬ܫ ̱‬ ‫ܶܠܟ ̱̱‪.‬‬ ‫ܟܓ ܘ ܳ‬ ‫ܝܡܐ ܳܠ ܗ ܕ ܶܡ ܶܕ ܕܬ ܶ ܶܫܐܠܝ ܐܶܬܶܠ ܶܠܟ ̱̱܆ ݂ܰ‬ ‫ܥܕ ܳܡܐ ܠ ܶܦܠ ܳܓܗ ܕ ݂ܰܡܠ ܽܟܘܬ ̱ܝ‪.‬‬ ‫ܐܡܪܐ ܶܠ ܳܡܗ‪ܳ .‬ܡ ܳܳܐ ܐܶ ܶܫܐܠܝܘܗܝ‪ܳ .‬ܐ ܳ‬ ‫ܟܕ ܗܝ ܶܕܝ ܢܶܦ ݂ܰܩܬ ܳܘ ܳ‬ ‫ܡܪܐ ܳܠ ܝܗ‪ .‬ܪܝ ܶܫܝܗ ܕ ܽܝ ݂ܰ‬ ‫ܝܘܚ ܳܳ‬ ‫̱‬ ‫݂ܰܡ ܳ‬ ‫ܥܡܕ ܳܢ‪.‬‬ ‫ܽ ܳ‬ ‫ܝܘܬܐ ܠ ܳܝܘܬ ݂ܰܡܠ ܳܟܝܐ ܳܘ ܳ‬ ‫ܟܗ ܶ‬ ‫ܐܡܝܪܐ ܶܠܝܗ‪ܳ .‬ܨܒ ܳܝܝܐ ܐ̱ ܳܢ ܒ ܳ‬ ‫ܘܡ ܳ‬ ‫ܝܗ ܶܕ ܐ‬ ‫ܚܕܐ ܥܶ ݂ܰܠܬ ݂ܰܒܒܛܝܠ‬ ‫ܳ ܳ‬ ‫ܥܬܐ܆ ܕܬܶܬܶܠ ܠ̱ ݂ܰܥܠ ܦ ܳ‬ ‫ܝܳܟܐ ܪܝ ܶܫܗ ܕ ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ ݂ܰܡ ܳ‬ ‫ܥܡܕ ܳܢ‪.‬‬ ‫ܫ‬ ‫݂ܰ ܳ ܶ ܽ ܶ ݂ܰ ̈ ܳ ܳ ܶ ܽ‬ ‫ܳ‬ ‫ܟܘ ܶ‬ ‫ܘܟ ݂ܰ‬ ‫ܘܡܛܠ ܣܡ ̈ܝ ܶܟܝܐ ܠ‬ ‫ܪ݂ܳ ܶܠܗ ݂ܰܣܓ̱ ܠ ܡܠ ܟܐ‪ .‬ܡܛܠ ܕܝ ܡܘܡܬܐ‬ ‫ܳ‬ ‫ܨܒܐ ܕܢܶܓܠ ܙܝܗ‪.‬‬ ‫ܶ ܳ ܶ ܳ ݂ܰ ݂ܰ ݂ܰ ܳ ܶ ܽ ݂ܰ ܳ ݂ܰ ݂ܰ ݂ܰ ܶ‬ ‫ܝܬܝܐ ܪܝ ܶܫܝܗ ܕ ܽܝ ݂ܰ‬ ‫ܝܘܚ ܳܳ ‪ܶ .‬ܘܐ ݂ܰ ܠ‬ ‫ܟܙ ܐܠ ܡܚܕܐ ܫܕܪ ܡܠ ܟܐ ܐܣܦܘܩܠܛܪܐ܆ ܘܦܩܝܕ ܕܢ‬ ‫ܘܚ ܳܳ ܶܒܬܝ ݂ܰܐܣ ܶ‬ ‫݂ܰܦ ܶ‬ ‫ܣܩܗ ܪܝ ܶܫܗ ܕ ܽܝ ݂ܰ‬ ‫ܝ̈ܪ ܐ܆‬ ‫ܳ ܶ ݂ܰ ܶ‬ ‫ܳ‬ ‫ܟܚ ݂ܰܘܐ݂ܳܝ ܒܦ ܳ‬ ‫ܝܳܟܐ ݂ܰ‬ ‫ܗܒܬ ܠ ܳܡܗ‪.‬‬ ‫ܘܝ ̱ܗܒ ݂ܰܠܛܠܬܝܐ‪ .‬ܘܗܝ ܠܛܬܝܐ ܝ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܩܒ ܳ‬ ‫ܫܩܠܘ ݂ܰ‬ ‫ܘܣܡ ̱ܘ ܒ ܶܒܬܝ ܽ‬ ‫ܟܛ ݂ܰܘ ݂ܰ‬ ‫ܫܠ ܶܕܗ ܳ‬ ‫ܘܪ ܐ܀‬ ‫ܘܗܝ܆ ܶܘܐܬܘ ݂ܰ ̱‬ ‫ܫܡܥ ̱ܘ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܥܒܕܘ ܽ‬ ‫ܶ ܽ‬ ‫݂ܰ‬ ‫ܘܟܝܠ ܳܡܝܐ‬ ‫ܠ ܶܘܐܬ ܶܟ ݂ܰܳܫ ̱ܘ ܫܠ ̈ܝ ܶܚܐ ܠ ܳܘܬ ܝܶ ܽܫܘܥ‪ܶ .‬ܘ ݂ܰܐܡܪ ̱ܘ ܠܗ ܟܠ ܳܡܐ ݂ܰܕ ݂ܰ ̱‬ ‫݂ܰܕܠܐܦ ̱ܘ‪.‬‬

‫‪4‬‬

Ch.



The disciples1 went out and preached that people should repent.



They cast out many devils and anointed many sick people with oil and healed them.



King Herod heard about Jesus, for his name had become known.2 “John the Baptist has risen from the dead,” he said. “That is why miracles3 are being done by him.”



Others were saying, “He is Elijah,” and others, “He is a prophet, like one of the prophets of old.”4



But when Herod heard it, he said, “John, whose head I cut off, has risen from the dead.”



Herod had sent to have John arrested5 and bound him in prison, because of Herodias, his brother Philip’s wife, whom he had married.6



For John kept telling Herod, “It is not lawful for you to marry 7 your brother’s wife.”



Herodias threatened John8 and wanted to kill him, but she could not,



since Herod was afraid of him, because he knew that John was a righteous and holy man. Herod9 protected him; he heard John regarding many things and obeyed,10 listening to him gladly.

1

‘The disciples’: ‘They’.

2

‘known’ or ‘known to him’ (the expression can have either meaning).

3

‘miracles’: lit. ‘mighty (deeds)’.

4

‘the prophets of old’: lit. ‘the prophets’.

5

‘sent to have John arrested’: lit. ‘sent (and) arrested John’.

6

‘married’: lit. ‘taken’.

7

‘marry’: lit. ‘take’.

8

‘John’: lit. ‘him’.

9

‘Herod’: lit. He’.

10

‘obeyed’: lit. ‘did’.



‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬ ‫‪ 14‬ܝܕ‬

‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬ ‫‪ 17‬ܝܙ‬ ‫‪ 18‬ܝ ܚ‬ ‫‪ 19‬ܝܛ‬ ‫‪ 1‬ܟ‬

‫݂ܰ ݂ܰ ܶ ݂ܰ ܽ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܢܬ ܽ‬ ‫ܘܒܘܢ‪.‬‬ ‫ܢܦܩ ̱ܘ ̱ܗܘܘ ܘܐܟܪ ܘ ܕ‬ ‫ܶ‬ ‫ܫܚܝܝܐ ܟ̈ܪܝܝ ܶ‬ ‫ܝܐܕ ܐ ݂ܰܣܓ ̈ܶܝܝܝܐܐ ݂ܰܡܦܩܝ ܝ ̱ܗ ݂ܰܘܘ‪ܳ .‬‬ ‫̈‬ ‫ܘܫܝ ܶ‬ ‫ܘܡܫܚ ܝܝ ̱ܗ ݂ܰܘܘ ܒ ܶܡ ܳ‬ ‫ܝܗܐ ݂ܰܣܓ ̈ܝܝܝܐܐ‬ ‫݂ܰ‬ ‫ܘܡ ܶ‬ ‫ܐܣܝ ̱ܗ ݂ܰܘܘ܀‬ ‫ܘܕ ݂ܰܡܠ ܳܟܐ ݂ܰܥܠ ܝܶ ܽܫܘܥ‪ .‬ܐܶܬ ݂ܰܝܕܥ ̱ܗ ܳܘܐ ܶܠܗ ܶܓܝܪ ܶ‬ ‫݂ܰܘ ݂ܰ‬ ‫ܫܡܥ ܶܗ ܳܪ ܶ‬ ‫ܫܡܝܗ‪ܶ .‬ܘ ݂ܰܐܡܝܪ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫̱ܗ ܳܘܐ‪ܽ .‬ܝ ݂ܰ‬ ‫ܘܚ ܳܳ ݂ܰܡ ܳ‬ ‫ܥܡܕ ܳܢ ܳܩ ܶܡ ܶܒܬܝ ܡ ̈ܬܝܐ܆ ܶܡܛܠ ܳܗ ܳܢ ݂ܰܚ ̈ܝ ܝܶܠ ܶܡܣܬܥܪܝܝ‬ ‫ܶܒܗ܀‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܚ̈ܪ ܶܢ ܳܐܡܪܝ ܗ ݂ܰܘܘ ܕܠܐ ݂ܰܝܐ ܗܘ‪݂ܰ .‬ܘܐ ܳ‬ ‫ܐ ܳ‬ ‫ܚ̈ܪ ܶܢ ݂ܰܕܢܒ ݂ܰܝܐ ̱ܗܘ ܐܝܟ ݂ܰܚܕ ܶܡ ܢܒ ̈ܝܐ‪.‬‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܘܚ ܳܳ ݂ܰܗܘ ܶܕ ܐ ܳܢ ܶܦ ܶ‬ ‫݂ܰܟܕ ݂ܰ‬ ‫ܫܡܥ ܶܕܝ ܶܗ ܳܪ ܶ‬ ‫ܘܕ ܐ ݂ܰܡܪ‪ܽ .‬ܝ ݂ܰ‬ ‫ܣܩܬ ܪܝ ܶܫܗ܆ ܽܗܘ ܳܩܝ ܶܡܝ‬ ‫ܶ‬ ‫ܶܒܬܝ ܡ ̈ܬܝܐ܀‬ ‫ܽ‬ ‫ܐܣܪܗ ܶܒܬܝ ݂ܰܐܣ ܶ‬ ‫ܘܚ ܳܳ ݂ܰܘ ܶ‬ ‫ܽܗܘ ܶܓܝܪ ܶܗ ܳܪ ܶ‬ ‫ܚܕܗ ܠ ܽܝ ݂ܰ‬ ‫ܘܕ ݂ܰܫ ݂ܰܕܪ ̱ܗ ܳܘܐ ݂ܰܐ ܶ‬ ‫ܝ̈ܪ ܐ܆ ܶܡܛܝܠ‬ ‫݂ܰ‬ ‫݂ܰ ݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗܝ ܳܗܝ ݂ܰܕ ݂ܰ‬ ‫ܢܣܒ‪.‬‬ ‫ܶܗܪܘܕ ݂ܰܝܐ ܐܢ̱ܬܬ ܦܝܠܝܦܘ ܐ ܽܚ ̱‬ ‫ܶ‬ ‫݂ܰ ݂ܰ ݂ܰ‬ ‫ܳ‬ ‫ܘܚ ܳܳ ܠ ܶܗ ܳܪ ܶ‬ ‫ܐܶ ݂ܰܡܪ ̱ܗ ܳܘܐ ܶܓܝܪ ܽܝ ݂ܰ‬ ‫ܘܕ ܆ ܕܠ ݂ܰܫܠܝܛ ܳܠܟ ܕܬ ݂ܰܣܒ ܐܢ̱ܬܬ ܐ ܽܚܘܟ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܡܐ ܗ ܳܘܬ ܶܠܗ‪ܳ .‬ܘܨ ܶܒܝ ܗ ܳܘܬ ܠ ܶܡ ܶ‬ ‫ܩܛܠܝܗ ܘܠ ܶܡܫܟ ܳܚܝܐ‬ ‫̱‬ ‫ܗܝ ܶܕܝ ܶܗܪܘܕ ݂ܰܝܐ ܠ ܚ ܳ ̱‬ ‫̱ܗ ܳܘܬ‪.‬‬ ‫ܶܗ ܳܪ ܶ‬ ‫ܘܕ ܶܓܝܪ ܳܕ ܶܚܠ ̱ܗ ܳܘܐ ܶܡ ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ ܆ ݂ܰܥܠ ܕ ܳܝ ݂ܰܝܕܥ ̱ܗ ܳܘܐ ܕ ݂ܰܓܒ ݂ܰܝܪܐ ̱ܗܘ ݂ܰ ܕ ܳܝܩܝܐ‬ ‫݂ܰ ܳ ̈ ܳ‬ ‫݂ܰ ݂ܰ ݂ܰ‬ ‫ܝܝܐܬܐ ܳܫ ݂ܰܡܝܝܝܥ ܗ ܳܘܐ ܶܠܝܝܝܗ ܳ‬ ‫݂ܰ‬ ‫ܘܩܕ ܳ‬ ‫ܘܥ ܶܒܝܝܝܕ‪.‬‬ ‫ܡܳܛܝܝܝܪ ̱ܗ ܳܘܐ ܶܠܝܝܝܗ‪ .‬ܘܣܓܝܝ‬ ‫ܝܫܝܝܝܐ‪ .‬ܘ‬ ‫̱‬ ‫ܘܒܣ ܳ‬ ‫݂ܰ‬ ‫ܝܡܐ݂ܳ ܳܫ ݂ܰܡܥ ̱ܗ ܳܘܐ ܶܠܗ‪.‬܀‪.‬܀‪.‬‬

‫‪41‬‬

Ch.

Chapter  

Jesus1 left there and went to his town, and his disciples followed him.



When the Sabbath came, he started teaching in the synagogue, and many who heard him were amazed and said, “Where did this man get these things? What sort of wisdom has been given to him, so that such miracles would be occurring through him?2



Is this not the carpenter, Mary’s son, the brother of James, Joses, Judas, and Simon? Are his sisters not here with us?” And they were offended at him.



Jesus told them, “No prophet is subject to dishonor except in his own town, among his brothers and sisters, and in his own house.”



He was unable to do even one miracle3 there, except for laying his hands on a few sick people and healing them;



he was amazed at their lack of faith. Then he went around teaching in the villages.



He called the twelve4 and began sending them out two by two, giving them authority to drive out unclean spirits.



He instructed them not to take anything for the journey5 except a staff—no bag, no bread, no brass in their pouches,



and to wear sandals, but not to put on two tunics.



He told them, “Whatever house you enter, stay there until you leave that place.



As for anyone who will not receive you or listen to you—when you leave that place, shake the dust off the bottom of your feet as a testimony against them. Truly I tell you, on the day of judgment it will be more tolerable for Sodom and Gomorrah than for that city.”

1

‘Jesus’: lit. ‘He’.

2

‘miracles’: lit. ‘mighty (deeds)’.

3

‘miracle’: lit. ‘mighty (deed)’.

4

‘the twelve’: lit. ‘his twelve’.

5

‘journey’ or ‘way/road’ (the term can have either meaning).



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܘ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬

‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ ݂ܰ‬ ‫ܘܗܝ‪.‬‬ ‫݂ܰܘܢܦܩ ܶܡ ܬ ܳܡ ܶܘܐܬܐ ܠܡܕܝ̱ܳܬܗ‪݂ܰ .‬ܘܕܒܝܩܝ ̱ܗ ݂ܰܘܘ ܠܗ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܶ‬ ‫݂ܰ ܳ ܽ ݂ܰ ܽ ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܣܓ ̈ܶܝܐܐ ݂ܰܕ ݂ܰ‬ ‫ܘܟܕ ܳ‬ ‫ܘܫܬܐ‪݂ܰ .‬‬ ‫ܫܡܥ ̱ܘ ܐܬ ݂ܰܕ ݂ܰܡܝܪ ̱ܘ‪.‬‬ ‫ܗܘܬ ݂ܰܫܒܬܐ܆ ݂ܰܫܪܝ ܠ ܡܠ ܦܘ ܒܟܳ‬ ‫ܳ‬ ‫ܳܘܐܡܪܝ ̱ܗ ݂ܰܘܘ܆ ݂ܰܐ ܶ‬ ‫ܝܡ ܳܟܐ ܶܠܗ ܳܗ ܶܠܝܝ ܠ ܳ‬ ‫ܡܝܬܐ ܶܕ ܐܬ ݂ܰܝ ݂ܰ‬ ‫ܝܗ ܳܢ‪݂ܰ .‬ܘ ܳ‬ ‫ܗܒܝܬ‬ ‫ܐܝܝܕܐ ̱ܗܝ ܶܚܟ‬ ‫ܶܠܗ‪ .‬ܕ ݂ܰܚ ̈ܝ ܶܶܠ ݂ܰܕ ܐܝܟ ܳܗ ܶܠܝ ܒ ̈ܐܝ ݂ܰܕܘܗܝ ܢܶ ܽ‬ ‫ܗܘܘܢ‪.‬‬ ‫̱‬ ‫ܳ‬ ‫ܐܚܝܝܘܗܝ ܕ ݂ܰܝ ܽ‬ ‫ܥܩܝܝܘܒ ݂ܰܘܕ ܳܝܘܣܝܝܐ ܘܕܝܝ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܗ ܳܘܕ ܐ‬ ‫ܠ ̱ܗ ܳܘܐ ܳܗ ܳܢ ݂ܰܢ ܳ ܳܓܝܝܪܐ ݂ܰܒܝܝܪ ܶܗ ܕ ݂ܰܡ ݂ܰܪܝ ܝ ݂݂ܰܰܘ ܽ ̱‬ ‫݂ܰܘܕ ܶܫ ܽ‬ ‫ܡܥܘܢ܆ ܘܠ ܳܗܐ ܐ ̈ܚ ܳܘܬܗ ܬ ܳܢ ܠ ܳܘܬܢ܆ ܶ‬ ‫ܘܡܬ ݂ܰܟܫܠܝ ̱ܗ ݂ܰܘܘ ܶܒܗ܀‬ ‫ܶܳ ܶ‬ ‫ܶ‬ ‫ܶܘ ݂ܰܐܡܝܝܪ ܠ ܝ ܽ‬ ‫ܝܬܗ܆ ܶ‬ ‫ܘܒܝܝܬܝ‬ ‫ܝܗܘܢ ܝܶ ܽܫܝܝܘܥ‪݂ܰ .‬ܠܝܝܬܝ ܢܒ ܳܝܝܝܐ ݂ܰܕܨܥܝܝܝܪ‪ .‬ܐܠ ܐܢ ݂ܰܒܡܕܝ̱ܳܝ‬ ‫ܶ‬ ‫ܘܗܝ ݂ܰܘܒ ݂ܰܒܬܝܗ‪.‬‬ ‫ܐ̱ ̈ܚ ܳܝ ݂ܰܳ ̱‬ ‫ܳܘܠ ܶܡ ݂ܰ‬ ‫ܥܒܝܝܕ ݂ܰܬ ܳܡܝܝ ܳܐܦ ܳܠ ݂ܰܚܝܝܕ ݂ܰܚ ܝ ܳܝܝܶܠ‪ܶ .‬ܐ ܳܠ ܐܶܢ ܕ ݂ܰܥܝܝܠ ܟ̈ܪ ܶ‬ ‫ܫܟܝܝܚ ̱ܗ ܳܘܐ ܕܢܶ ܶ‬ ‫ܝܝܝܗܐ‬ ‫݂ܰܩܠܝܠ ܳܣ ܐ ܶܝܕܗ ݂ܰܘܐܣ̱‪.‬‬ ‫ܘܡܬ ݂ܰܕ ݂ܰܡܝܝܪ ܗ ܳܘܐ ܒ ݂ܰܚܣܝܝ ܽ‬ ‫ܘܡܬܟܝ ܶ‬ ‫ܝܡ ܽܳܝܝܘܬ ܽܗܘܢ܀ ܶ‬ ‫ܶ‬ ‫ܝܪܘܬ ݂ܰܗ ܳ‬ ‫ܝܪܟ ̱ܗ ܳܘܐ ܒ ܽܩ ܳ‬ ‫ܘ̈ܪܝܝܝܐ ݂ܰܟܝܝܕ‬ ‫̱‬ ‫݂ܰܡ ܶܠܦ܀܀‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܝ ܝܗܒ ܠ ܝ ܽ‬ ‫ܶܽ‬ ‫݂ܰܘܩܝ ܳܝܪܐ ݂ܰܠܬ ܶܪ ݂ܰ‬ ‫ܥܣܝܝܪܬܶܗ܆ ݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܘܫܝܝܪܝ ݂ܰܕ ݂ܰܢܫܝ ݂ܰܝܕܪ ܐܢܝܝܘܢ ܬ̈ܪܝ ܝ ܬ̈ܪܝ ܝ ‪̱ ݂ܰ .‬‬ ‫ܳ ܳ ݂ܰ ܽ ܶ ݂ܰ ܳ‬ ‫ܘܚܐ ܛ ̈ܳ ܳܦܬܐ ܕ ݂ܰܢܦ ܽܩܘܢ‪.‬‬ ‫ܽܫܘܠ ܛܳܐ ܥܠ ̈ܪ‬ ‫ܳ ܶ ܽ ܶ ܶ ܽ ܳ ܶܳ ܶ‬ ‫݂ܰ ܶ‬ ‫ܳ ݂ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܪܚܐ܆ ܐܠ ܐܢ ݂ܰܫܒܛܐ ݂ܰܒܠ ܽܚܘܕ‪ .‬ܠ ܬ ܳܪܡܶܠ ܘܠ‬ ‫ܘܦ ܶܩܕ ܐ ܽܢܘܢ ܕܠ ܢܫܩܠܘܢ ܡܕ ܠܘ‬ ‫ܚܡܐ‪ܳ .‬ܘܠ ܢ ܳܚ ܳܫܐ ܒܟ ̈ܝ ݂ܰܣ ܽ‬ ‫݂ܰܠ ܳ‬ ‫ܝܗܘܢ‪.‬‬ ‫݂ܰ ܶ‬ ‫ܳ‬ ‫ܶܳ‬ ‫ܶܳ‬ ‫ܐܠ ܢܶ ܶܣ ܽܐܢܘܢ ܠܛ ܶ̈ܪ ܐ‪ .‬ܘܠ ܢܶܠ ܒ ܽܫܘܢ ܬ̈ܪܬܝ ܽܟܘܬ ̈ܝܳ ܳܝ ܀‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܳ ܳ‬ ‫ܝܬܘܢ܆ ݂ܰܬ ܳܡܝ ݂ܰ‬ ‫ܗܘܘ ݂ܰ‬ ‫ܥܕ ܳܡܝܐ ܕ ܳܢܦܩܝܝ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗ‬ ‫ܘܢ‪ .‬ܕܠ ܳܝܳܐ ݂ܰܒܝܬܝܐ ܕܥܐܠܝܝ ܐܢ ̱‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܐܢ̱ܬܘܢ ܶܡ ܬ ܳܡ ‪.‬‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܘܟܠ ݂ܰܡ ܕ ܳܠ ݂ܰܢܩܒ ܽܠ ܳܘܢ ܽܟܘܢ ܳܘܠ ܢܶ ܽ‬ ‫ܽ‬ ‫ܫܡܥ ܳܘܢ ܽܟܘܢ܆ ܳܡܐ ܕ ܳܢܦܩܝ ܐܢ̱ܬܘܢ ܶܡ ܬ ܳܡ ܆‬ ‫ܳ‬ ‫ܶ ܶ ܳ ݂ܰ ݂ܰ ܳ‬ ‫ܚܬ ܳܝܐ ܕ ܶ̈ܪܓ ݂ܰܠ ܽ‬ ‫ܝܟܘܢ ܠ ܳܣ ܽ‬ ‫ܗܕܘܬ ܽܗܘܢ‪݂ܰ .‬ܘܐܡܝܝ ܐ ݂ܰܡܝܪ ܐ̱ ܳܢ ܠ ܽܟܝܘܢ܆‬ ‫ܦܨ ̱ܘ ܚܶܠ ܕܒܬ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܕܢ ܶ ܶ‬ ‫ܣܕܘ ݂ܰܘܠ ܳܥܡܘܪ ܐ ܒ ݂ܰܝ ܳ‬ ‫ܗܘܐ ܢ ܝ ܚ ܠ ܽ‬ ‫ܘܡܐ ܕܕ ܳܝܳܐ ܐܘ ܠܡܕܝ̱ܳܬܐ ܳܗܝ܀‬

‫‪38‬‬

Ch.



Jesus heard the message and told the synagogue ruler, “Do not be afraid; just believe.”



He let no one go with him, except Simon Cephas, James, and James’ brother John.



They went to the synagogue ruler’s house, and Jesus1 saw the people making a commotion, weeping and wailing.



He went in and asked them, “Why are you making a commotion and weeping? The girl has not died, but is asleep.”



And they laughed at him. After he put them all out, he brought the girl’s father and mother, along with the disciples2 who were with him, and he went into the place where the girl was lying.



He took the girl by the hand and said to her, “Girl, get up.”



Immediately, the girl got up and started walking around, for she was twelve years old. And they were utterly amazed.



He instructed them sternly not to let anyone know3 about this, and told them to give her something to eat.

1

‘Jesus’: lit. ‘he’.

2

‘the disciples’: lit. ‘those’.

3

‘not to let anyone know’: lit. ‘that no one should know’.



‫‪36‬‬

‫‪37‬‬

‫‪38‬‬ ‫‪39‬‬

‫‪41‬‬

‫‪41‬‬ ‫‪4‬‬

‫‪43‬‬

‫ܳ ܳ ܶ‬ ‫ܳ‬ ‫ܠܘ ܝܶ ܽܫܘܥ ܶܕܝ ݂ܰ‬ ‫ܫܡܥ ܠ ܶܡܠ ܬܐ ܶܕ ݂ܰܐܡܪ ̱ܘ‪ܶ .‬ܘ ݂ܰܐܡܪ ܠ ݂ܰܗܘ ݂ܰܪܒ ܟ ܽܳܘܫܬܐ‪ .‬ܠ ܬܕ ݂ܰܚܠ‪.‬‬ ‫݂ܰܒܠ ܽܚܘܕ ݂ܰܗ ܶ‬ ‫ܝܡ ‪.‬‬ ‫ܳ‬ ‫ܡܥܘܢ ܟ ܳ‬ ‫ܫܒܩ ܠ ܳܢܫ ܕܢܐ ݂ܰ ܠ ݂ܰܥ ܶܡܗ܆ ܶܐ ܳܠ ܠ ܶܫ ܽ‬ ‫ܐܦܐ܇ ݂ܰܘܠ ݂ܰܝ ܽ‬ ‫ܥܩܘܒ ݂ܰܘܠ ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ‬ ‫ܠܙ ݂ܰܘܠ ݂ܰ ̱‬ ‫ܐ ܽܚܘܗܝ ܕ ݂ܰܝ ܽ‬ ‫ܥܩܘܒ‪.‬‬ ‫̱‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܒ ܶܟܝ ݂ܰ‬ ‫ܚܙ ܐ ݂ܰܕܪܗܝܒܝ ܳ‬ ‫ܐܬܘ ܠ ݂ܰܒܬܝܐ ܕ ݂ܰܗܘ ܪܒ ܟ ܽܳܘܫܬܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܘܡܝܠܠܝ ‪.‬‬ ‫ܠܚ ܘ‬ ‫݂ܰ ܶ ܳ‬ ‫ܳ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܬܘܢ ܳ‬ ‫ܘܒ ܶܟܝܝ ‪ .‬ܠܛܝܬܝܐ ܠ ܡܝܬܝܬ ܐܠ‬ ‫ܠܛ ܘܥܠ ܶܘ ݂ܰܐܡܪ ܠ ܗܘܢ‪ܳ .‬ܡ ܳܳܐ ܪܗܝܒܝ ܐܢ ̱‬ ‫݂ܰܕ ܳ‬ ‫ܡܟܐ ̱ܗܝ‪.‬‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܘܓܚܟܝ ܗ ݂ܰܘܘ ݂ܰ‬ ‫ܥܠܘܗܝ‪ܽ .‬ܗܘ ܶܕܝ ݂ܰܐ ܶܦܩ ܠ ݂ܽܟ ܽ‬ ‫ܳ‬ ‫ܝܗܘܢ‪݂ܰ .‬ܘܕ ݂ܰܒܝܪ ܠ ܽܒܝܘܗ ݂ܰܕܠܛܝܬܝܐ‬ ‫̱‬ ‫̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶܘܠ ܳܡܗ ݂ܰܘܠ ܳܗ ܽܢܘܢ ܕ ݂ܰܥ ܶܡܗ܆ ݂ܰ‬ ‫ܘܥܠ ܠ ܳ‬ ‫ܝܟܐ ܕܪ ܳ‬ ‫ܡܝܐ ̱ܗ ܳܘܬ ܠܛܬܝܐ‪.‬‬ ‫ܳ‬ ‫ܳ ܽ‬ ‫ܡܐ ܶܘ ݂ܰ‬ ‫ܐܚܕ ܒ ܳ‬ ‫ܘܡ̱‪.‬‬ ‫ܐܝܕܗ ݂ܰܕܠܛܬܝܐ ܶܘ ݂ܰܐܡܪ ܳܠ ܗ‪ .‬ܠܛܬܝܐ ܩ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܬܝܐ ݂ܰܘ ݂ܰ‬ ‫ܡܒ ݂ܰ‬ ‫ܡܗܠ ܳܟܐ ̱ܗ ܳܘܬ‪ .‬ܐ݂ܳܝܗ ̱ܗ ܳܘܬ ܶܓܝܪ ݂ܰܒ ̱ܪܬ ܫܳ ̈ܝ‬ ‫ܘܒܪ ܳܫܥܬܗ ܳܩ ݂ܰܡܬ ܠܛ‬ ‫݂ܰ ݂ܰ‬ ‫ܪܬܥܶ ܶ‬ ‫ܣ̈ܪ ܐ‪ܶ .‬‬ ‫ܘܡܬ ݂ܰܕܡܪܝ ̱ܗ ݂ܰܘܘ ܽܕ ܳ‬ ‫ܘܡ ܳܪܐ ݂ܰܪ ܳܒܐ‪.‬‬ ‫ܬ‬ ‫ܶ‬ ‫ܳ‬ ‫ܡܓ ݂ܰ‬ ‫ܘܦ ܶܩܕ ܐ ܽܢܘܢ ݂ܰܣܓ̱ ܕܠ ܐ̱ ܳܢܫ ܢܶ ݂ܰܕܥ ܳܗ ܶܕ ܐ‪ܶ .‬ܘ ݂ܰܐܡܪ ܕܢܶܬ ܽܠܘܢ ܳܠ ܗ ܠ ܶܡܠ ݂ܰܥ ܀‬

‫‪36‬‬

Ch.



and begged earnestly of him, saying, “My daughter is sick. Come, place your hand on her, and she will be made well and live.”1



Jesus went with him. A large crowd followed him closely, pressing in on him.



Now there was a certain woman who had experienced2 a flow of blood for twelve years.



She had suffered greatly under the care of many doctors, 3 spending everything she had. Yet she had not been helped at all and only got worse.4



When she heard about Jesus, she came up behind him in the press of the crowd and touched his cloak,



for she said to herself,5 “Even if I touch his cloak, I will live.”



At once her bleeding stopped6 and she felt in her body that she had been healed of her ailment.



Jesus instantly knew within himself that power had gone out of him, so he turned to the crowd, saying, “Who touched my clothes?”



His disciples said to him, “You see the crowds pressing in on you, and you ask, ‘Who touched me’”?



He kept looking around to see who had done this.



The woman, frightened and trembling because she knew what had happened to her, came and fell before him, telling him the whole truth.



“My daughter,” he told her. “Your faith has saved you. Go in peace, and be healed of your ailment.”



While he was speaking, people7 came from the synagogue leader’s house and said, “Your daughter is dead. Why bother the Teacher anymore?” 1

‘live’ or ‘be saved’ (the word may have either meaning; also in v. 28).

2

‘who had experienced’: lit. ‘who had been in’.

3

‘under the care of many doctors’: lit. ‘under many doctors.’

4

‘and only got worse’: lit. ‘but was afflicted even more.’

5

‘said to herself’: lit. ‘said’.

6

‘her bleeding stopped’: lit. ‘the source of her bleeding dried up’.

7

‘people’: lit. ‘they’.



‫‪3‬‬

‫‪4‬‬

‫‪5‬‬ ‫‪6‬‬

‫‪7‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪31‬‬

‫‪31‬‬

‫‪3‬‬ ‫‪33‬‬

‫‪34‬‬

‫‪35‬‬

‫ܟܓ ܳ‬ ‫ܘܒܥܶܐ ̱ܗ ܳܘܐ ܶܡܳܶܗ ݂ܰܣܓ̱ ܳܘ ݂ܰܐܡܪ ܶܠܗ‪ .‬ܒ ݂ܰܪܬ ̱ܝ ܒ ܳ‬ ‫ܝܫܐ݂ܳ ܥܒ ܳܝܕܐ‪ܳ .‬ܬܐ ܣܝ ܐ ܳ‬ ‫ܝܝܕܟ‬ ‫ܶ‬ ‫ܥܠܝܗ ܘܬܬ ܶ‬ ‫ܶ‬ ‫ܚܠ ܘܬܐ ܶܚܐ‪.‬‬ ‫ܳܫܝܝܐ ݂ܰܣܓ ܳܝܝܝܐܐ܆ ܳ‬ ‫ܟܕ ܶܘܐ ݂ܰ ܠ ݂ܰܥ ܶܡܝܝܗ ܝܶ ܽܫܝܝܘܥ‪݂ܰ .‬ܘܕܒܝܝܝܩ ̱ܗ ܳܘܐ ܶܠܝܝܗ ܶܟ ܳ‬ ‫ܘܚܒܨܝ ܝ ̱ܗ ݂ܰܘܘ‬ ‫ܶܠܗ܀܀‬ ‫̈ ݂ܰ ݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܪܬܥܶ ܶ‬ ‫ܟܗ ݂ܰܐܢ̱ܬ ܳܬܐ ܶܕܝ ܳ‬ ‫ܣ̈ܪ ܐ܆‬ ‫ܚܕܐ ܕ ܐ݂ܳܝܗ ̱ܗ ܳܘܬ ܒ ݂ܰܡܪܕ݂ܳܐ ݂ܰܕܕ ܳܡܐ ܫܳ ܝ ܬ‬ ‫ܳ ܳ ܳ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܟܘ ܐ ܳܝܕܐ ܕ ݂ܰܣܓ̱ ܶܣܒ ݂ܰܠܬ ܶܡ ܐ ݂ܰܣ ̈ܘܬܐ ݂ܰܣܓ ̈ܝܐܐ‪݂ܰ :‬ܘܐܦ ݂ܰܩܬ ܽܟܠ ܶܡ ܶܕ ܕ ܐ݂ܳ ܳܠ ܝܗ‪:‬‬ ‫ܶ ݂ܰ‬ ‫ܶ ܳ ܶ‬ ‫ܶܳ ܳ‬ ‫ܘܡ ܶܕ ܠ ܐܬ ݂ܰܥܕ ݂ܰܪܬ‪ .‬ܐܠ ܐܦ ݂݂ܰܳ ܳܝܪܐ݂ܳ ܐܬܐܠ ݂ܰܨܬ‪.‬‬ ‫ܟܙ ݂ܰܟܝܝܕ ܶܫ ݂ܰ‬ ‫ܳܫܝܝܐ ܶܡ ܝ ܶܒܣܝܝܬ ܶܪܗ ܶܩ ݂ܰ‬ ‫ܡܥܝܝܬ ݂ܰܥܝܝܠ ܝܶ ܽܫܝܝܘܥ܆ ܐܶ ܳܬܬ ܒ ܶܚܒܝ ܳܝܨ ܐ ܕ ܶܟ ܳ‬ ‫ܪܒܝܝܬ‬ ‫݂ܰܠ ܽܒ ܶ‬ ‫ܘܫܗ‪.‬‬ ‫ܡܪܐ ܗ ܳܘܬ ܶܓܝܪ܆ ܳܕ ܶ‬ ‫ܟܚ ܳܐ ܳ‬ ‫ܘܫܗ ܳܩ ܳ‬ ‫ܐܦ ݂ܰܠ ܽܒ ܶ‬ ‫ܪܒܐ ܐ̱ ܳܢ ܳܚ ܳܝܐ ܐ̱ ܳܢ܇‬ ‫̱‬ ‫ܽ ܳ‬ ‫݂ܰ ܳ ܶ ݂ܰ‬ ‫ܟܛ ܶ‬ ‫ܐܬ ݂ܰ‬ ‫ܘܡ ܳ‬ ‫ܡܚܘܬܗ‪.‬‬ ‫ܐܣܬܝ ܶܡ‬ ‫ܚܕܐ ܝܶܒ ݂ܰܫܬ ܡܥ ܳܝܳܐ ݂ܰܕܕ ܳܡܗ‪݂ܰ .‬ܘܐܪܓ ݂ܰܫܬ ܒܦܓܪܗ ܕ‬ ‫ܚܕܐ ܝ ݂ܰܕܥ ܒ ݂ܰܳܦ ܶܫܗ ܕ ݂ܰܚ ܝ ܳܶܠ ݂ܰ‬ ‫ܢܦܩ ܶܡܳܶܝܗ‪ܶ .‬ܘܐܬܦܳ ܝ̱ ܠ ܳܝܘܬ ܶܟ ܳ‬ ‫ܠ ܝܶ ܽܫܘܥ ܶܕܝ ܶܡ ܳ‬ ‫ܳܫܝܐ‬ ‫ܳ‬ ‫ܶܘ ݂ܰܐܡܪ‪݂ܰ .‬ܡ ܽܳܘ ܶ‬ ‫ܩܪܒ ܠ ̈ܡ ݂ܰܐܢ ̱‪.‬‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ‪ܳ .‬ܚܙܶܐ ܐܢ̱ܬ ܠ ܶܟ ̈ܳ ܶܫܝܐ ܕ ܳܚܒܨܝܝ ܳܠܝܟ܆ ܳܘ ݂ܰܐܡܝܪ ܐܢ̱ܝܬ܆‬ ‫ܠ ܳܘܐܡܪܝ ܠܗ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫݂ܰܡ ܽܳܘ ܶ‬ ‫ܩܪܒ ܠ̱܆‬ ‫ܘܚ ݂ܰܐܪ ̱ܗ ܳܘܐ ܕܢܶ ܚܙܶܐ ݂ܰܡ ܽܳܘ ܳܗ ܶܕ ܐ ݂ܰ‬ ‫ܠܒ ܳ‬ ‫ܥܒܕ‪.‬‬ ‫ܶܳ‬ ‫ܳ ܶ ݂ܰ ܳ ݂ܰ ݂ܰ ܳ ݂ܰ ܳ‬ ‫݂ܳܐ ܕܝܶܕ ݂ܰܥܝܬ ܳܡܝܐ ݂ܰܕ ܳ‬ ‫ܗܘܐ ܳܠ ܝܗ܆ ܐܬܬ ܢܶܦ ݂ܰܠܝܬ‬ ‫ܠܓ ܗܝ ܕܝ ܐܢ̱ܬܬܐ ܟܝܕ ܕܚ ܝ ܝܶܠ ܘܪܬ‬ ‫ܶ ݂ܰ ܶ ܽ ܶ‬ ‫ܫܪܪ ܐ‪ܳ.‬‬ ‫ܟܗ ܳ‬ ‫ܳ‬ ‫ܘܗܝ ܘܐܡܪܬ ܠܗ‬ ‫ܩܕ ݂ܰܡ ̱‬ ‫ܶ‬ ‫݂ܰ ܳ ܶ ݂ܰ ܶ‬ ‫ܠܝ̱ ݂ܰܒ ܳ‬ ‫ܫܠ ܳܡܝܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܗܘ݂ܳ ̱ܝ‬ ‫ܠܕ ܽܗܘ ܶܕܝ ܐ ݂ܰܡܪ ܳܠ ܗ‪ .‬ܒ ݂ܰܪܬ ̱ܝ ܗ‬ ‫ܝܡ ܽܳܘܬܟ ̱̱ ܐܚ ݂ܰܬܝܟ ̱̱‪̱ ܶ .‬‬ ‫ܽ ܶ‬ ‫ܚܠ ܳ‬ ‫ܡܚܘܬܟ ̱̱܀܀‬ ‫ܝܡܐ ܶܡ‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܠܗ ݂ܰ‬ ‫ܘܥܕ ܽܗܘ ݂ܰ‬ ‫ܡܡ ܶ ܆ ܐܬܘ ܶܡ ܕ ܶܒܬܝ ݂ܰܪܒ ܟ ܽܳܘܫܬܐ ܳܘܐܡܪܝܝ ‪ .‬ܕ ݂ܰܒܝܪܬܟ ܡܝܬܝܬ‪.‬‬ ‫݂ܰ‬ ‫ܠ ܳܡ ܳܳܐ ܶܡܟܝܠ ݂ܰܡ ܶ‬ ‫ܥܡܠ ܐܢ̱ܬ ܠ ݂ܰܡܠ ܳܦ ܳܳܐ‪.‬‬

‫‪34‬‬

Ch.



He permitted them, so the unclean spirits came out and entered the pigs. The herd ran to a cliff and fell into the sea, about 2000 of them, and they drowned in the water.

IV



The ones who were feeding them fled, telling about it in the city and in the villages, and the inhabitants1 came out to see what had happened.



They came to Jesus and saw the man who had the legion of devils in him, clothed, sober, and sitting down;2 and they were afraid.



They who had seen it reported to the people3 what had happened to the man who had the devils, and also about the pigs.



Then they began begging Jesus4 to go away from their vicinity.



As he got into the boat, the man who had the devils begged to go with him,



but Jesus5 did not let him. Instead, he told him, “Go home to your people and report to them what the Lord has done for you, and that he has shown you mercy.”



The man6 went and began proclaiming throughout the Ten Cities7 what Jesus had done for him, and they were all amazed.



After Jesus had crossed to the other side in the boat, great crowds gathered to him again, while he was beside the lake.



One of the synagogue leaders came, named Jairus. Seeing Jesus,8 he fell down at his feet

1

‘The inhabitants’: lit. ‘They’.

‘the man who had the legion of devils in him, clothed, sober, and sitting down’: lit. ‘the one who had the devils, he who had the legion in him, clothed, sober, and sitting down’. 2

3

‘the people’: lit. ‘them’.

4

‘Jesus’: lit. ‘him’.

5

‘Jesus’: ‘he’.

6

‘The man’: lit. ‘He’.

7

‘the Ten Cities’: i.e. the Decapolis.

8

‘Jesus’: lit. ‘him’.



‫‪ 13‬ܝܓ‬ ‫ܨܚ ܕ‬ ‫‪ 14‬ܝܕ‬ ‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬ ‫‪ 17‬ܝܙ‬ ‫‪ 18‬ܝ ܚ‬ ‫‪ 19‬ܝܛ‬ ‫‪ 1‬ܟ‬ ‫‪ 1‬ܟܐ‬ ‫‪ ‬ܟܒ‬

‫݂ܰܘ ܶ‬ ‫ܐܦ‬ ‫݂ܰܒ ܳ‬ ‫ܩܪܐ‬

‫݂ܰ ݂ܰ ̈ ܽ ܶ ܳ ܶ ݂ܰ ̈ ܳ ܳ ݂ܰ ̈ ݂ܰ ܶ ܶ ݂ܰ‬ ‫ܘܪܗܛܝܬ ܳܗܝ‬ ‫ܠ ܽܗܘܢ‪ .‬ܘܢܦܩ ̱̱ ̈ܪܘܚܐ ܗܠܝ ܛܳܦܬܐ ܘܥܠܝ ̱̱ ܒܚܙܝܝ̈ܪ ܐ‪.‬‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫݂ܰܠܫܩ ܳ‬ ‫ܝܦܐ܆ ܘܢܶܦ ݂ܰܠܬ ܒ ݂ܰܝ ܳܡܐ ܐܝܟ ܬ̈ܪܝ ܠܐܦ ̈ܝ ܶܘܐܬ ݂ܰܚ ݂ܰܳܩ ̱ܘ ܒ ݂ܰܡ ̈ܝܐ‪.‬܀‪.‬܀‪.‬‬

‫ܳ‬ ‫ܘ̈ܪܝܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܽ‬ ‫ܳܽ ܳ ܶ‬ ‫݂ܰ‬ ‫ܬܐ ܳܘܐܦ ܒ ܽܩ ܳ‬ ‫ܢܦܩܝ ̱ܘ‬ ‫ܘܗܢܘܢ ܕܪܥܝ ̱ܗ ݂ܰܘܘ ܠ ܗܘܢ ܥܪܩ ̱ܘ ܶܘ ݂ܰܐܡܪ ̱ܘ ݂ܰܒܡܕܝ̱ܳ‬ ‫ܚܙ ܐ ܶܡ ܶܕ ݂ܰܕ ܳ‬ ‫ܠ ܶܡ ܳ‬ ‫ܗܘܐ‪.‬‬ ‫ܶ ݂ܰ‬ ‫ܚܝܙ ܽܐܘ ̱ܗܝ ܠ ݂ܰ‬ ‫ܝܐܕ ̈ܘ ̱ܗܝ ݂ܰܟܝܕ ܠ ܒܝܝܫ ݂ܰܘ ݂ܰ‬ ‫ܐܬܘ ܠ ܳܘܬ ܝܶ ܽܫܘܥ܆ ݂ܰܘ ݂ܰ‬ ‫ܝܗܘ ܕܫ ݂ܰ‬ ‫ܡܳ ݂ܰܟܝܦ‬ ‫ܘ‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘ݂ܳܒ܇ ܗܘ ܕ ܐ݂ܳ ̱ܗܘܐ ܒܗ ܠܓܝܘܢ܇ ܘܕܚܠ ̱ܘ‪.‬‬ ‫ܶ ݂ܰ‬ ‫ܚܙܘ܆ ݂ܰܕ ݂ܰ‬ ‫ܗܘܐ ܠ ݂ܰ‬ ‫ܐܝܟ ܳܳܝܐ ܳ‬ ‫ܐܫܬܥܝܘ ܠ ܽܗܘܢ ܳܗ ܽܢܘܢ ݂ܰܕ ݂ܰ‬ ‫ܝܗܘ ܕܫ ݂ܰ‬ ‫ܝܐܕ ̈ܘ ̱ܗܝ‪ܳ .‬ܘܐܦ ݂ܰܥܝܠ‬ ‫ܘ‬ ‫ܳܗ ܽܢܘܢ ܚܙܝ̈ܪ ܐ‪ܶ.‬‬ ‫ܘܫܪܝܘ ܳܒܥܶܝ ܶܡܳܶܗ ܕܢܐ ݂ܰ ܠ ܶܠܗ ܶܡ ܬ ܽܚ ܽ‬ ‫݂ܰ‬ ‫ܘܡܗܘܢ܀‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܬܐ܆ ܳܒܥܶܐ ̱ܗ ܳܘܐ ܶܡܳܶܗ ݂ܰܗܘ ܕܫ ݂ܰܐܕ ̈ܘ ̱ܗܝ ܕ ݂ܰܥ ܶܡܗ ܢܶ ܶ‬ ‫ܗܘܐ‪.‬‬ ‫ܘܟܕ ܣܠܩ ܠܣܦܝ̱ܳ‬ ‫ܶܳ ܶ‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫ܐܫܬ ܳܥܝܐ ܠ ܽ‬ ‫ܝܗܘܢ‬ ‫ܘܠ ݂ܰܫܒ ܶܩܗ‪ .‬ܐܠ ܐ ݂ܰܡܪ ܶܠܗ܆ ܶܠ ܠ ݂ܰܒܬܝܟ ܠ ܳܘܬ ܐ̱ ܳܢ ݂ܰܫ ̈ܝܝܟ܆ ܘ‬ ‫݂ܰ‬ ‫ܶܡ ܶܕ ݂ܰܕ ݂ܰ‬ ‫ܥܒܕ ܳܠܟ ܳܡ ܳܪܝܐ ܶ‬ ‫ܥܠܝܟ‪.‬‬ ‫ܘܕ ܐܬ ݂ܰܪ ݂ܰܚ‬ ‫̈ܳ ܳ‬ ‫ܘܫܪܝ ݂ܰܡܟ ܶܪ ܒܥܶ ݂ܰ‬ ‫ܥܒܕ ܶܠܗ ܝܶ ܽܫܘܥ‪ܽ .‬‬ ‫ܬܐ ܶܡ ܶܕ ݂ܰܕ ݂ܰ‬ ‫ܶܘܐ ݂ܰ ܠ ݂ܰ‬ ‫ܘܟ ܝ ܽܗܘܢ‬ ‫ܣܪܬ ܡܕ ܝܳ‬ ‫݂ܰ‬ ‫ܬܡܝܗܝ ̱ܗ ݂ܰܘܘ܀‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܝܬܐ ܠ ݂ܰ ܶ ܳ ܽ ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܝܘܗܝ ܶܟ ̈ܳ ܶܫܝܐ‬ ‫ܝܗܘ ܥܒܝܪܐ܆ ܬܘܒ ܐܬܟ ݂ܰܳܫܝ ̱ܘ ܥܠ ̱‬ ‫ܥܒܪ ܝܶ ܽܫܘܥ ݂ܰܒܣܦܝ̱ܳ‬ ‫݂ܰ‬ ‫ܶ ݂ܰ‬ ‫ܘܗܝ ݂ܰܥܠ ݂ܰܝܕ ݂ܰܝ ܳܡܐ‪.‬‬ ‫݂ܰܣܓ ̈ܝܐܐ܇ ܟܕ ܐ݂ܳ ̱‬ ‫ܶ ܳ‬ ‫݂ܰ‬ ‫ܳܳ‬ ‫ܚܙܝܝܗܝ ݂ܰ‬ ‫ܽ‬ ‫ܳ ݂ܰ‬ ‫ܐܬܐ ݂ܰܚܕ ݂ܰܕ ܶ‬ ‫ܢܦܝܠ ܠ ܳܝܘܬ‬ ‫ܘ‬ ‫ܫܡܗ ܽܝܘܐ ܪܫ ܶܡܝ ̈ܪ ݂ܰܒܝ̱ ܟܳܝܘܫܬܐ܆ ܘܟܝܕ ܳ ̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫̈ܪܓܠܘ ̱ܗܝ‪.‬‬

‫‪3‬‬

Ch. 

Chapter  

Jesus1 got to the other side, to the country of the Gadarenes.



When he got out of the boat, a man from the cemetery2 who had an unclean spirit in him met him.



The man3 used to live in the cemetery. No one could bind him with chains,



for every time he was tied up with shackles and chains, he would smash the chains and break the shackles. No one could restrain him.



Night and day, he always used to stay in the cemetery and in the mountains, calling out and wounding himself with stones.



When he saw Jesus at a distance, he ran to him and worshiped him,4



crying out in a loud voice, “What do you have to do with me,5 Jesus, Son of the most high God? I implore you by God not to torment me!”



For Jesus6 had said to him, “Come out of the man, unclean spirit!”



Jesus asked him, “What is your name?” “Legion is our name,” he said. “For we are many.”



He kept begging Jesus7 repeatedly8 not to send him out of the country.



On the hillside9 nearby there was a large herd of pigs feeding.



Those devils begged him, “Send us to those pigs, so that we may enter them.”

1

‘Jesus’: lit. ‘He’.

2

‘cemetery’: lit. ‘place of the tombs’ (also in verses 3 and 5).

3

‘The man’: lit. ‘He’.

4

‘he ran to him and worshiped him’: lit. ‘he ran and worshiped’.

5

‘What do you have to do with me’: lit. ‘What is there between you and me’.

6

‘Jesus’: lit. ‘He’ (also in v. 9).

7

‘Jesus’: lit. ‘him’.

8

‘repeatedly’ or ‘earnestly’ (the term can have either meaning).

‘on the hillside nearby’ or ‘near the mountain’ (the expression can have either meaning). 9



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܗ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬

‫ܳ‬ ‫݂ܰ‬ ‫ܶܘܐܬܐ ܠ ܥܶܒ ܳܪܐ ܕ ݂ܰܝ ܳܡܐ ܠܬ ܳܪ ܐ ܕ ܳܓܕ ܳ̈ܪܝܶܐ‪.‬‬ ‫ܳ‬ ‫ܽ ܶ‬ ‫ܘܟܕ ݂ܰ‬ ‫݂ܰ‬ ‫ܩܒܝܘ̈ܪ ܐ ݂ܰܓܒ ܳܝܪܐ ܕ ܐ݂ܳ ܶܒܝܗ‬ ‫ܢܦܩ ܶܡ ܣܦܝ̱ܳܬܐ܆ ܦ ݂ܰܓܥ ܶܒܗ ܶܡ ܶܒܬܝ‬ ‫ܽ ܳ ݂ܰ ܳ‬ ‫ܘܚܐ ܛܳܦܬܐ‪.‬‬ ‫ܪ‬ ‫ܽ ܶ ݂ܰ ̈ ܳ ܳ‬ ‫ܫܟܚ ܗ ܳܘܐ ܠ ܶܡ ܶ‬ ‫ܳ‬ ‫ܬܐ ܐ ܳܢܫ ܳܠ ܶܡ ݂ܰ‬ ‫ܐܣܪܗ‪.‬‬ ‫ܘܥ ݂ܰܡܪ ̱ܗ ܳܘܐ ܶܒܬܝ ܩܒܘ̈ܪ ܐ‪ .‬ܘܒܫܫܠ‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܽ‬ ‫݂ܰ ܽ ̈ ܶ ݂ܰ ̈ ܳ ܳ ܶ ܶ‬ ‫ܳ‬ ‫ܬ ݂ܰ‬ ‫ܐܣܝܪ ̱ܗ ܳܘܐ܆ ܫ ̈ܫ ܳܠ ܝܬܐ‬ ‫ܶܡܛܠ ܕ ܽܟܝܠ ܐ ݂ܰܡܝܬ ̱ܝ ܕܒܣܘܛܡܝܐ ܘܒܫܫܠ ܝܬܐ ܡ‬ ‫݂ܰ‬ ‫ܛܡܐ ݂ܰ‬ ‫ܡܬ ݂ܰܒܪ ܗ ܳܘܐ ܽ‬ ‫ܡܦ ܶܣܩ ܗ ܳܘܐ‪ܳ .‬ܘܠ ܐ ܳܢܫ ܶܡ ݂ܰ‬ ‫ܘܣ ̈ܘ ܶ‬ ‫ܫܟܚ ̱ܗ ܳܘܐ ܠ ܶܡܟܒ ܶܫܗ‪.‬‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫݂ܰ‬ ‫ܽ ܶ‬ ‫ܽ ܶ‬ ‫݂ܰܘܒ ܽܟܠ ݂ܰܒ ܒܠܠ ܳܝܝܐ ܘܒ ܳ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ‪.‬‬ ‫ܐܝܡ ܳܡܝܐ܆ ܶ ܒ ܶܒܝܬܝ ܩܒܝܘ̈ܪ ܐ ݂ܰܘܒܛܝܘ̈ܪ ܐ ܐ݂ܳ ̱‬ ‫ܡܨ ܶܠܦ ݂ܰܢܦ ܶܫܗ ܒܟ ̈‬ ‫ܳ‬ ‫ܘܩܥܶܐ ̱ܗ ܳܘܐ ݂ܰܘ ݂ܰ‬ ‫ܐܦܐ‪.‬‬ ‫ܚܙ ܐ ܶܕܝ ܠ ܝܶ ܽܫܘܥ ܶܡ ܽܪ ܳ‬ ‫ܘܚܩܐ܆ ܶ‬ ‫݂ܰܟܕ ܳ‬ ‫ܪܗܛ ܶ‬ ‫ܣܓܕ ܶܠܗ‪.‬‬ ‫ܩܥܐ ܒ ܳܩ ܳܶܠ ܳܪ ܳܡܐ ܶܘ ݂ܰܐܡܪ‪ܳ .‬ܡܐ ܠܝ̱ ܳ‬ ‫ܘܠܝܟ ܝܶ ܽܫܝܘܥ܅ ܒ ܶ‬ ‫ܝܗܐ ݂ܰ‬ ‫݂ܰܘ ܳ‬ ‫ܡܪ ܳ‬ ‫ܝܪܗ ݂ܰܕܠܐ ܳ ܳ‬ ‫ܝܡܝܐ‪.‬‬ ‫ܳ‬ ‫ܘܡܐ ܐ ܳܢ ܳܠܟ ݂ܰܒ ܳ‬ ‫ܐܠ ܳܗܐ ܕܠ ܬ ݂ܰܫ ݂ܰܳܩܳ ̱̱‪.‬‬ ‫݂ܰܡ ܶ ̱‬ ‫ܘܚܐ ݂ܰܛ ܳ‬ ‫ܳܐ ݂ܰܡܪ ̱ܗ ܳܘܐ ܶܠܗ ܶܓܝܪ܆ ܽܦܘܩ ܶܡ ݂ܰܒ ܳܪܢ ܳܫܐ ܽܪ ܳ‬ ‫ܳܦܐ‪.‬‬ ‫ܘܫ ܶ‬ ‫ܐܠܗ ݂ܰܐ ݂ܰ‬ ‫ܫܡܟ‪ܳ .‬ܐ ݂ܰܡܪ ܶܠܗ ܶܠܓ ܽܝܘܢ ݂ܰ‬ ‫ܝܟ ܳܳܐ ܳ‬ ‫ܫܡ ‪ܶ .‬ܡ ܽܛܠ ܕ ݂ܰܣܓ ̈ܶܝܐܐ ݂ܰ‬ ‫݂ܰ‬ ‫ܚܳ ‪.‬‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ ܶ‬ ‫ܝܘܗܝ ܠ ݂ܰܒܪ ܶܡ ܐܬ ܳܪ ܐ‪.‬‬ ‫ܘܒܥܐ ̱ܗ ܳܘܐ ܶܡܳܶܗ ݂ܰܣܓ̱܆ ܕܠ ݂ܰܢܫܕܪ ̱‬ ‫݂ܰ‬ ‫ܳ ܽ ܳ ݂ܰ ܳ ݂ܰ ܳ‬ ‫ܬܐ ݂ܰܕܚܙ ܶܝ̈ܪ ܐ ܕ ܳܪ ܳ‬ ‫ܥܝܐ܇‬ ‫ܐ݂ܳ ̱ܗ ܳܘܐ ܶܕܝ ܬ ܳܡ ܠ ܘܬ ܛܘܪ ܐ܆ ܒܩܪܐ ܪܒ‬ ‫ܐܕ ܐ ܳܘܐܡܪܝ ‪݂ܰ .‬ܫ ݂ܰܕ ݂ܰܪܝ ݂ܰܥܠ ܳܗ ܽܢܝܘܢ ܚܙ ܶ‬ ‫ܝܝ̈ܪ ܐ܆ ݂ܰܕܒ ܽ‬ ‫ܳ‬ ‫ܘܒܥܶܝ ̱ܗ ݂ܰܘܘ ܶܡܳܶܗ ܳܗ ܽܢܘܢ ̈ܫ ܶ‬ ‫ܝܗܘܢ‬ ‫ܢܶ ܽܥܘܠ‪.‬‬

‫‪31‬‬

Ch.



He would not speak with them apart from using parables. But he explained everything to his disciples privately.



He said to them that day, in the evening, “Let us cross over to the other side.”



They left1 the crowds and brought him in the boat, just as he was. There were also other boats with them.



A great storm and a wind came up. The waves were falling into the boat so that it was nearly filled up.



Jesus was asleep on a cushion in the stern of the boat. The disciples2 came and roused him, saying to him, “Master,3 do you not care that we are perishing?”



He got up and rebuked the wind, telling the sea, “Stop, be still!” The wind stopped, and there was a great quiet.4



He said to them, “Why are you so fearful? Why is there no faith in you?”



They were very afraid and were saying to one another, “Who is this, that the winds and the sea are obedient to him?”

1

‘left’ or ‘dismissed’ (the word can have either meaning).

2

‘The disciples’: lit. ‘They’.

3

‘Master’: in Syr. Rabban (i.e. ‘our rabbi’).

4

‘quiet’ or ‘calm’.



‫‪34‬‬

‫‪35‬‬ ‫‪36‬‬

‫‪37‬‬

‫‪38‬‬

‫‪39‬‬

‫‪41‬‬

‫‪41‬‬

‫݂ܰ‬ ‫ܡܡܝܝ ܶ ܗ ܳܘܐ ݂ܰܥ ܽ‬ ‫ܠܕ ݂ܰܘܕ ܳܠ ݂ܰ ̈ܡܝܝܬ ܶܠ ܳܠ ݂ܰ‬ ‫ܬܠ ܡ ̈ܝ ݂ܰ‬ ‫ܝܝܘܗܝ‬ ‫ܡܝܝܗܘܢ‪ .‬ܠ‬ ‫ܘܗܝ ܶܕܝܝܝ ݂ܰܒ ݂ܰܝܳ ̱‬ ‫ܝܝܕ ̱‬ ‫̱‬ ‫݂ܰܘܠ ܽܗܘܢ ݂ܰ‬ ‫ܡܦ ܶܫܩ ̱ܗ ܳܘܐ ܽܟ ܶܡ ܶܕ ܀‬ ‫ܠܗ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܒ ݂ܰܗܘ ݂ܰܝ ܳ‬ ‫ܡܫܐ ܢܶ ݂ܰ‬ ‫ܘܡܐ ܒ ݂ܰܪ ܳ‬ ‫ܥܒܪ ݂ܰܠ ܠ ܥܶܒ ܳܪܐ܀‬ ‫݂ܰ‬ ‫ܳ ܳ ܳ‬ ‫ܽ‬ ‫ܶ̈‬ ‫ܠܘ ݂ܰܘ ݂ܰ‬ ‫ܝܬܝܐ ܐ݂ܳ‬ ‫ܘܗܝ ݂ܰܟܝܕ ݂ܰܒܣܦܝ̱ܳܝܬܐ ̱ܗܘ‪݂ܰ .‬ܘܣܦ ̈ܝܳܶܝܐ ܐ̱ܚ̈ܪܢ‬ ‫ܫܒܩ ̱ܘ ܠ ܟܳ ܶܫܐ܆ ݂ܰܘܕܒܝܪ ̱‬ ‫ܗ ݂ܰܘ ̈ܝ ݂ܰܥ ܽ‬ ‫ܡܗܘܢ‪.‬‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܓ ̈ܠܝܝܶܠ ܳܢܦܠܝܝ ܗ ݂ܰܘܘ ݂ܰܒܣܦܝܳܝܬܐ‪݂ܰ .‬‬ ‫ܠܙ ݂ܰܘ ܳ‬ ‫ܘܩܪ ܳ‬ ‫ܘܪ ܳ‬ ‫ܝܒܝܐ‬ ‫ܗܘܬ ݂ܰܥܠ ܳܥ ܶܠ ݂ܰܪܒܬܐ‬ ‫̱‬ ‫̱‬ ‫ܘܚܝܐ‪̱ ݂ܰ .‬‬ ‫ܶ ܶ‬ ‫̱ܗ ܳܘܬ ܕܬܬܡܶܠ‪.‬‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܚ ܽܗܘ ܶܕܝܝܝ ܝܶ ܽܫܝܝܘܥ ݂ܰܥܝܝܠ ܶܒ ܳܣܕ ܳܝܝܝܐ ܕ ܶܡܝܝܟ ̱ܗ ܳܘܐ ܒ ݂ܰܚܝܝܪܬܗ ݂ܰܕܣܦܝ̱ܳܝܝܬܐ‪ܶ .‬ܘܐܬܘ‬ ‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܘܗܝ ܳܘܐܡܪܝ ܶܠܗ‪݂ܰ .‬ܪ ݂ܰܒ ܆ ܠ ܒܛܝܠ ܳܠܟ ܳܕ ܐܒܕܝ ̱ܚ ݂ܰܳ ‪.‬‬ ‫ܐܩܝܡ ̱‬ ‫ܠܛ ܳ‬ ‫ܘܚܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܘܚܐ‪ܶ .‬ܘ ݂ܰܐܡܪ ܠ ݂ܰܝ ܳܡܐ‪ .‬ܫܠ̱ ܓܝܪ ݂ܰܐܢ̱ܬ‪ܶ .‬‬ ‫ܘܫܠ ݂ܰܬܝ ܽܪ ܳ‬ ‫ܘܩ ݂ܰܘ ܳܟܐܐ ܒ ܽܪ ܳ‬ ‫ܗܘܐ‬ ‫݂ܰܢ ܳ‬ ‫ܘܚܐ ݂ܰܪ ܳܒܐ‪.‬‬ ‫ܽ‬ ‫ܳ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪ .‬ܠ ܳܡ ܳܳܝܐ ݂ܰܕ ܽܚܝܘܠ ܬܢ ̈ܝ ܐܢ̱ܝܬܘܢ ܳܗ ݂ܰܟܝ ݂ܰܘܠ ܳܡ ܳܳܝܐ ݂ܰܠܝܬܝ ܒ ܽܟܝܘܢ‬ ‫݂ܰ ܳ ܳ‬ ‫ܝܡ ܽܳܘܬܐ‪.‬‬ ‫ܗ‬ ‫ܳ ݂ܰ ܳ‬ ‫ܬܐ‪ܳ .‬ܘܐܡܪܝܝ ̱ܗ ݂ܰܘܘ ݂ܰܚܝܕ ܠ ݂ܰܚܝܕ܆ ݂ܰܡ ܽܳܝܘ ݂ܰܟܝ̱ ܳܗ ܳܢ ܕ ܽ̈ܪ ܶ‬ ‫ܘܚܝܐ‬ ‫ܡܐ ݂ܰܘܕ ܶܚܠ ̱ܘ ܶܕܚܠ ܬܐ ܪܒ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܝ ܳܡܐ ܶܡܫܬܡܥܝ ܶܠܗ܀܀‬

‫‪8‬‬

Ch.



If anyone has ears to hear, let them hear.”



“Pay heed to what you hear,” he told them. “With the measure you use, it will be measured to you, and more will be given to you who hear.



For to the one who has, it will be given, and whoever does not have, even what they have will be taken away from them.”



Then he said, “Such is the kingdom of God: it is like a man who casts seed on the ground.



He sleeps and rises by night and by day, while the seed grows and the plant1 gets long, though he is unaware of it.2



For the ground produces fruit for him3—first the stalk, then the ear, and at last the full grain of wheat in the ear.



And when the fruit is ripe, the sickle comes immediately, because the harvest is ready.”



Then he said, “To what shall we compare the kingdom of God, and by what parable4 shall we depict it?



It is like a mustard seed:5 when sown on the earth, it is the smallest of all the seeds on the earth,



but after it is sown, it comes up and becomes the largest of all the herbs, producing great branches, so that the birds6 can perch in its shade.”



Jesus was speaking with them using parables7 like these, parables such as they were able to hear.8 1

‘the plant’: lit. ‘it’.

‘though he is unaware of it’ or ‘though he does not know how’ (the verb may have either sense). 2

‘the ground produces fruit for him’ or ‘the ground produces fruit’ (the function of the pronoun is ambiguous). 3

4

‘parable’: in Syr. mathlā.

5

‘mustard seed’: lit. ‘grain of mustard’.

6

‘birds’: lit. ‘bird’.

7

‘parables’: in Syr. mathlē (twice in v. 33).

‘Jesus was speaking with them using parables like these, parables such as they were able to hear’ or ‘Jesus was speaking with them in parables, using parables like these, such as they were able to hear’. 8



‫‪3‬‬ ‫‪4‬‬

‫‪5‬‬

‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪9‬‬ ‫‪31‬‬ ‫‪31‬‬

‫‪3‬‬

‫‪33‬‬

‫ܫܡܥ ܢܶ ݂ܰ‬ ‫ܟܓ ܐܶܢ ܐ̱ ܳܢܫ ܐ݂ܳ ܶܠܗ ܐܶܕ ̈ܶܢ ܕܢܶ ݂ܰ‬ ‫ܫܡܥ܀‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܟܕ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬‬ ‫ܚܙܘ ܳܡ ܳܳܐ ܳܫܡܥܝ ܐܢ̱ܬܘܢ‪ .‬ܒ ܳܗܝ ܟ ܳܝܠ ܬܐ ݂ܰܕܡܟܝܠܝܝ ܐܢ̱ܝܬܘܢ‬ ‫ܘܣܦ ܠ ܽܟܘܢ ݂ܰܠ ܶ‬ ‫ܶܡܬܬܟܝܠ ܠ ܽܟܘܢ ܶ‬ ‫ܘܡܬ ݂ܰܬ ݂ܰ‬ ‫ܝܠܝ ܕ ܳܫܡܥܝ ‪.‬‬ ‫ܳ‬ ‫ܟܗ ݂ܰܡ ܕ ܐ݂ܳ ܶܠܗ ܶܓܝܪ ܢܶܬ ܶ‬ ‫ܝܗܒ ܶܠܗ‪݂ܰ .‬‬ ‫ܘܡ ܕ ݂ܰܠܬܝ ܶܠܗ܆ ܐܦ ݂ܰܗܘ ܕ ܐ݂ܳ ܶܠܝܗ‬ ‫ܢܶܫܬ ܶܩܠ ܶܡܳܶܗ܀‬ ‫݂ܰ ܽ ܳ‬ ‫ܪܥܐ ݂ܰܒ ܳ‬ ‫ܪܡܐ ݂ܰ ܳ‬ ‫ܘܬܐ ݂ܰܕܠܐ ܳ ܳܗܐ܆ ݂ܰܐܝܟ ܐ̱ ܳܢܫ ܕ ݂ܰܢ ܶ‬ ‫ܐܪܥܐ܇‬ ‫ܟܘ ܶܘ ݂ܰܐܡܪ ̱ܗ ܳܘܐ ܳܗ ݂ܰܟ ܳܳܐ ̱ܗܝ ܡܠ ܟ‬ ‫ܳ‬ ‫ܐܝܡ ܳܡܐ܇ ܘ ݂ܰ ܳ‬ ‫ܪܥܐ ܢܶ ܶ‬ ‫ܟܙ ܘܢܶܕ ݂ܰܡܟ ݂ܰܘ ܽܢܩܘ ܒܠܠ ܳܝܐ ܘܒ ܳ‬ ‫ܪܒܐ ܘܢ ݂ܰܐܪܟ ݂ܰܟܕ ܽܗܘ ܠ ܳܝ ݂ܰܕܥ‪.‬‬ ‫ܳ‬ ‫ܪܥܐ ܶܓܝܪ ݂ܰܡܬܝ ܳܝܐ ܶܠܗ ܠ ܦ ܳ‬ ‫ܝܐܪ ܐ‪ܽ .‬‬ ‫ܟܚ ݂ܰܐ ܳ‬ ‫ܣܒܝܐ‪ܳ .‬‬ ‫ܝܘܩܕ ܳܗ ܶܘܐ ܥܶ ܳ‬ ‫ܘܠ ݂ܰ‬ ‫ܘܒܝܬ ܶܪܗ ܶܫܒܝܶܠ‪.‬‬ ‫ܳ‬ ‫ܳ ݂ܰ ܶ ܶ ܳ ݂ܰ ݂ܰ ܳ‬ ‫ܡܠܬܝܐ ܒ ܶܫܒܶܠ‪.‬‬ ‫ܐ̱ܚܪ݂ܳ ܕܝ ܚܛܬܐ ܡܫ‬ ‫ܟܛ ܳܡܐ ݂ܰܕ ܶ‬ ‫ܚܕܐ ܳܐܬ ܳܝܐ ݂ܰܡܓ ܳܶܠ ܕ ݂ܰܡܛ̱ ܳ‬ ‫ܫܡ ܶܕܝ ܦ ܳܐܪ ܐ܆ ܶܡ ܳ‬ ‫ܚܨ ܳܕ ܐ܀‬ ‫݂ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܘܬܐ ݂ܰܕܠܐ ܳ ܳܗܐ܆ ݂ܰ‬ ‫ܘܒ ܳ‬ ‫ܐܝܳܐ ݂ܰܡܬܠ ݂ܰܢܡܬܠܝܗ‪.‬‬ ‫ܠ ܶܘ ݂ܰܐܡܪ‪ .‬ܠ ܳܡ ܳܳܐ ݂ܰܢܕ ܶܡܝܗ ܠ ܡܠ ܟ‬ ‫ܶ ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ ܽ‬ ‫ܘܪܝܐ ܗܝ ܶܡܝ ܽܟ ܽ‬ ‫݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܠ ܐܝܟ ܦܪܕܬܐ ̱ܗ ݂ܰܝ ܕ ݂ܰܚܪܕܠ ܳܗܝ ܕ ܳܡܐ ܶܕ ܐ ݂ܰܕܪܥܬ ݂ܰܒܐܪܥܐ܇ ܥ ܳ ̱‬ ‫݂ܰ ܽ‬ ‫ܘܢ ܕ ݂ܰܥܠ ܐ ܳ‬ ‫̈ܪܥ ܶ‬ ‫ܪܥܐ‪.‬‬ ‫ܝܗܘܢ ݂ܰܝ ܽ‬ ‫ܘܗ ܳܘܝܐ ݂ܰܪ ܳܒܐ ܶܡܝ ܽܟ ܽ‬ ‫ܝܘܢ‪ܳ .‬‬ ‫ܘܡܐ ܶܕ ܐ ݂ܰܕ ݂ܰ‬ ‫ܪܥܬ܆ ܳܣܠ ܳܩܐ ܳ‬ ‫ܠܒ ܳ‬ ‫̈ܪܩ ܶ‬ ‫ܘܥܒ ܳܝܕܐ ݂ܰܣ ̈ܘ ܶܟܝܐ‬ ‫݂ܰ ܳ ܳ ݂ܰ‬ ‫ܶ ݂ܰ ݂ܰ ܶ ܳ ܳ ܳ ݂ܰ ܳ‬ ‫ܚܬܐ ܬ ܶ ݂ܰ‬ ‫ܫܟ ܀‬ ‫ܘ̈ܪܒܬܐ܆ ܐܝܟ ܕܬܫܟܚ ܕܒܛܠܠܗ ܦܪ‬ ‫ܪ‬ ‫݂ܰ ܽ ݂ܰ ܶ ݂ܰ‬ ‫ܠܓ ܒ ݂ܰ ̈ܡܬ ܶܠ ݂ܰܕ ܐܝܟ ܳܗ ܶܠܝ ݂ܰ‬ ‫ܡܗܘܢ ̈ܡܝܬܠ܇ ܐܝܝܟ ܕ ܶܡܫܟܚ ܝܝ‬ ‫ܡܡ ܶ ̱ܗ ܳܘܐ ܝܶ ܽܫܘܥ ܥ‬ ‫̱ܗ ݂ܰܘܘ ܠ ܶܡ ݂ܰ‬ ‫ܫܡܥ‪.‬‬

‫‪6‬‬

Ch.



so that ‘they will continue to see and will not see, and they will continue to hear1 and will not understand, lest they turn back and their sins be forgiven them.’”2



“Do you not understand this parable?” Jesus said to them. “How will you understand any of the parables?



The sower who sowed, sowed the word.



Those beside the path are the ones who have the word sown in them,3 but once they have heard it, Satan comes immediately and takes away the word that was sown in their hearts.



Those that were sown on rock are the ones who accept the word with joy immediately after they have heard it,4



but they have no root in themselves and last a short time. When trouble or persecution occurs because of the word, they soon stumble.



Those that are sown among thorns are the ones who have heard the word,



but the concern for this world, the deceitfulness of wealth, and all sorts of other desires come in and choke the word, and it is fruitless.



Those that were sown on good dirt are the ones who hear the word, receive it, and yield fruit—thirty times, sixty times, and a hundred times what was sown.”5



He said to them, “Is a lamp brought in6 to be put under a bushel or under a bed? Is it not to be put on a lampstand?



For nothing is hidden that will not be disclosed, nor anything in hiding that is not disclosed.

‘they will continue to see and will not see, and they will continue to hear’: lit. ‘seeing, they will see and will not see, and hearing, they will hear’. 1

2

see Isaiah 6:9, 10.

3

‘who have the word sown in them’: lit. ‘in whom the word is sown’.

‘who accept the word with joy immediately after they have heard it’: lit. ‘who, once they have heard the word, accept it with joy immediately’. 4

‘thirty times, sixty times, and a hundred times what was sown’: lit. ‘by thirties, by sixties, and by a hundred’. 5

6

‘Is a lamp brought in’: lit. ‘Does a lamp come in’.



‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬ ‫‪ 14‬ܝܕ‬ ‫‪ 15‬ܝܗ‬ ‫‪ 16‬ܝܘ‬ ‫‪ 17‬ܝܙ‬ ‫‪ 18‬ܝ ܚ‬ ‫‪ 19‬ܝܛ‬ ‫‪ 1‬ܟ‬ ‫‪ 1‬ܟܐ‬ ‫‪ ‬ܟܒ‬

‫ܳ‬ ‫݂ܰ ܽ‬ ‫ܘܟܝܕ ܳܫܡܥܝܝ ܢܶ ܽ‬ ‫ܚܝܙܘܢ‪݂ܰ .‬‬ ‫ܚܝܙܘܢ ܳܘܠ ܢܶ ܽ‬ ‫ܕ ݂ܰܟܕ ܳܚܙܶܝܝ ܢܶ ܽ‬ ‫ܫܡܥܝܘܢ ܘܠ ܢܶܣܬܟܝܘܢ‪.‬‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰܕܠ ܳܡܐ ܢܶܬܦ ܽܳܘܢ ܘܢܶܫܬܒ ܽܩܘܢ ܠ ܽܗܘܢ ܚܛ ݂ܰܗ ̈ܝ ܽܗܘܢ܀‬ ‫ܽ ܳ‬ ‫ܽ‬ ‫ܐܝܟ ܳܳܝܝܐ ܽܟ ܝ ܽ‬ ‫ܝܬܘܢ ܶܠܝܝܗ ܠ ݂ܰܡܝܝܬ ܳܠ ܳܗ ܳܢ܆ ݂ܰܘ ݂ܰ‬ ‫ܝܗܘܢ‬ ‫ܝܗܘܢ‪ .‬ܠ ܳܝܕܥܝ ܝ ܐܢ̱ܝ‬ ‫ܶܘ ݂ܰܐܡܝܝܪ ܠ ܝ‬ ‫݂ܰ ܶ ܶ‬ ‫̈ܡܬܠ ܬܕ ܽܥܘܢ܀‬ ‫ܳ‬ ‫ܳ ܽܪ ܳ‬ ‫ܘܥܐ ݂ܰܕ ݂ܰܪܥ ܶܡܠ ܬܐ ݂ܰܪܥ‪.‬‬ ‫ܳ‬ ‫ܪܥܝܐ ܒ ܽ‬ ‫ܘܪܚܝܐ܆ ܳܗ ܶܠܝܝ ܐܶ ܽܢܝܘܢ ܕ ܶܡ ݂ܰܙܕ ܳ‬ ‫ܝܬܐ‪ܳ .‬‬ ‫ܳܗ ܶܠܝ ܶܕܝ ܕ ݂ܰܥܠ ݂ܰܝܕ ܽܐ ܳ‬ ‫ܘܡܝܐ‬ ‫ܝܗܘܢ ܶܡܠ‬ ‫ܳ‬ ‫݂ܰܕ ݂ܰ‬ ‫ܚܕܐ ܳܐܬܶܐ ܳܣ ܳܛ ܳܳܐ ܳ‬ ‫ܫܡܥ ̱ܘ܆ ܶܡ ܳ‬ ‫ܘܫ ܶܩܠ ܳܠ ܗ ܠ ܶܡܠ ܬܐ ݂ܰܕ ܪ ܳܝܥܐ ܒ ܶܠ ܒ ܽܗܘܢ‪.‬‬ ‫ܳ‬ ‫ܘܗ ܽܢܘܢ ܕ ݂ܰܥܠ ܽܫ ܳ‬ ‫ܘܥܐ ܐܶ ܕ ݂ܰܪܥܝ ̱ܘ܆ ܳܗ ܶܠܝܝ ܐܶ ܽܢܝܘܢ ܕ ܳܡܝܐ ݂ܰܕ ݂ܰ‬ ‫ܳ‬ ‫ܝܬܐ܇ ܶܡ ܳ‬ ‫ܚܝܕܐ‬ ‫ܫܡܥܝ ̱ܘ ܶܡܠ‬ ‫݂ܰ ܽ ܳ‬ ‫ܘܬܐ ݂ܰ‬ ‫ܡܩܒܠܝ ܳܠ ܗ‪.‬‬ ‫ܒܚܕ‬ ‫ܳ ݂ܰ ܳ ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܽ ܶ ܳ ܳ ݂ܰ ܽ ܶ ܳ‬ ‫݂ܰ‬ ‫ܗܘܐ ܐܘܠ ܳܝܨ ܳܢ ܐܘ‬ ‫ܫܝܗܘܢ‪ .‬ܐܠ ܕ ݂ܰ ܒ ܳܳܝܐ ܐ ܽܢܝܘܢ‪ .‬ܘܡܝܐ ܕ‬ ‫ܘܠܬܝ ܠ ܗܘܢ ܥܩܪܐ ܒܳܦ‬ ‫ܽ‬ ‫ܶ ܳ‬ ‫ܬܐ܆ ݂ܰ‬ ‫ܥܓܠ ܶܡܬ ݂ܰܟܫܠܝ ‪.‬‬ ‫ܽܪܕܘܦ ܳܝܐ ܶܡܛܠ ܡܠ‬ ‫ܳ‬ ‫ܘܗ ܽܢܘܢ ܕ ܶܒܬܝ ܽܟ ̈ܘ ܶܒܐ ܶܡ ݂ܰܙܕܪܥܝ ܆ ܳܗ ܶܠܝ ܐܶ ܽܢܘܢ ܳܗ ܽܢܘܢ ݂ܰܕ ݂ܰ‬ ‫ܳ‬ ‫ܫܡܥ ̱ܘ ܶܡܠ ܬܐ܇‬ ‫ܶ ܳ ܳ ܳ ܳܳ ܽ‬ ‫ܳ ܳ ܳ ܳ ܳ‬ ‫ܝܬܝܐ ܳܥ ܳ ̈‬ ‫ܘܫ ܳ‬ ‫ܘܛ ݂ܰ‬ ‫ܘܥܝ ̱ ܕ ܽܥܘܬ ܳܪ ܐ܇ ݂ܰ‬ ‫ܐܠܝ‬ ‫ܪܟܐ ݂ܰܕ̈ܪܓܝܓܝܬܐ ܐ̱ܚ̈ܪܢ‬ ‫ܘܪܢ ܝܐ ܕܥܠ ܡܐ ܗܢ‬ ‫ܶ ܳ ݂ܰ ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܚ ̈ܳ ܳܩ ܳܠ ܗ ܠ ܡܠ ܬܐ܇ ܘܕܠ ܦܐ̈ܪ ܐ ܗܘܝܐ‪.‬‬ ‫ܶ‬ ‫݂ܰ ܳ ܳ ܳ ܶ‬ ‫ܳ‬ ‫ܝܬܐ܇ ݂ܰܘ ݂ܰ‬ ‫ܳ‬ ‫ܡܩܒܠܝܝ‬ ‫ܐܪܥܐ ܛܒܬܐ ܐ ܕ ݂ܰܪܥ ̱ܘ܆ ܳܗ ܶܠܝܝ ܐ ܽܢܝܘܢ ܕ ܳܫܡܥܝܝ ܶܡܠ‬ ‫ܘܗ ܽܢܘܢ ܕܒ‬ ‫ܶ‬ ‫ܘܒܫܬܝ ݂ܰ‬ ‫ܐ̈ܪ ܐ܇ ݂ܰܒܬ ܳܠ ܬܝ ݂ܰ‬ ‫ܘܒ ܳܡܐܐ܀‬ ‫ܳܘܝܗܒܝ ܦ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܕܠ ܳܡܝܐ ܳܐܬܶܐ ܳ‬ ‫ܫܪ ܳܓܝܐ ݂ܰܕܬ ܶܚ ܝܬܝ ݂ܰܣܝܐܬܐ ܢܶܬܬܣܝܝ ܆ ܐܘ ܬ ܶܚ ܝܬܝ‬ ‫ܳ ܳ‬ ‫݂ܰ ܳ ܳ‬ ‫ܡܳܪܬܐ ܢܶܬܬܣܝ ‪.‬‬ ‫ܪܣܐ܆ ܠ ̱ܗ ܳܘܐ܆ ܕ ݂ܰܥܠ‬ ‫ܥ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܛܫܐ ܕܠ ܢܶܬܓܶܠ‪ .‬ܘܠ ̱ܗ ܳܘܐ ܒܛ ܳ‬ ‫݂ܰܠܬܝ ܶܓܝܪ ܶܡ ܶܕ ݂ܰܕ ܶ‬ ‫ܘܫܝܐ ܘܠ ܶܡܬܓܶܠ܀‬

‫‪4‬‬

Ch. 

Chapter  III



Jesus1 began teaching again by the lake. Large crowds gathered around him so that he got up and sat in a boat on the lake, while the whole crowd stood on land by the lake.



He taught them much in parables,2 and in his teaching he said,



“Listen: behold, a sower went out to sow.



As he sowed, some seed3 fell beside the path, and the birds came down and ate it.



Some fell on rock, where there was not much dirt. It sprouted quickly because the dirt was not deep,



but when the sun came up it was scorched, and it dried up because there was no root.



Some fell among thorns, and the thorns came up and choked it, and it yielded no produce.



Some fell on good dirt. It came up and grew, yielding produce— some thirty, some sixty, and some a hundred times what was sown.”4



And he said, “Whoever has ears to hear, let them hear.”



When they were alone, those who were with him together with his twelve asked him about that parable.5



Jesus told them, “The ability to know the mystery of the kingdom of God is given to you, but to outsiders everything comes in parables,

1

‘Jesus’: lit. ‘He’.

2

‘parables’: in Syr. mathlē (also in verses 11 and 13).

3

‘some seed’: lit. ‘some’.

4

‘a hundred times what was sown’: lit. ‘a hundred times’.

5

‘parable’: in Syr. mathlā (also in v. 13).



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܕ‪.‬‬ ‫ܨܚ ܓ‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬ ‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬

‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܬܘܒ ܶܕܝ ݂ܰܫܪܝ ̱ܗ ܳܘܐ ݂ܰܡ ܶܠܦ ݂ܰܥܠ ݂ܰܝܕ ݂ܰܝ ܳܡܐ‪ܶ .‬ܘܐܬ ݂ܰܟ ݂ܰܳܫ ̱ܘ ܠ ܳܘܬܗ ܶܟ ̈ܳ ܶܫܐ ݂ܰܣܓ ̈ܝܝܐܐ܆‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ ܶ‬ ‫ܘܟܝܗ ܶܟ ܳ‬ ‫ܳܫܝܐ ܳܩܝܐ ̱ܗ ܳܘܐ ݂ܰܥܝܠ‬ ‫ܐܝܟ ܕܢܶ ݂ܰܣܩ ܢܶܬܒ ܶܠܗ ݂ܰܒܣܦܝ̱ܳܬܐ ܒ ݂ܰܝ ܳܡܝܐ‪.‬‬ ‫݂ܰܐ ܳ‬ ‫ܪܥܐ ݂ܰܥܠ ݂ܰܝܕ ݂ܰܝ ܳܡܐ‪.‬‬ ‫݂ܰ ܶ‬ ‫݂ܰ‬ ‫ܘܡ ܶܠܦ ̱ܗ ܳܘܐ ܠ ܽܗܘܢ ܒ ̈ܡܬܠ ݂ܰܣܓ̱ ܳܘ ݂ܰܐܡܪ ̱ܗ ܳܘܐ ܒ ܽܝܘܠ ܳܦܳܶܗ‬ ‫ܫܡܥܘ‪ܳ .‬ܗܐ ݂ܰ‬ ‫ܢܦܩ ܳ ܽܪ ܳ‬ ‫ܘܥܐ ܠ ܶܡ ݂ܰܙܪܥ‪.‬‬ ‫݂ܰ ̱‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܟܕ ݂ܰܪܥ܆ ܐ݂ܳ ݂ܰܕ ݂ܰ‬ ‫݂ܰ‬ ‫ܢܦܠ ݂ܰܥܠ ݂ܰܝܕ ܽܐ ܳ‬ ‫ܘܪܚܐ‪ܶ .‬ܘܐܬܬ ܳܦ ݂ܰܪܚܬܐ ܶܘ ݂ܰܐܟ ܬܗ‪.‬‬ ‫ܶ‬ ‫ܐܚܪ ܳܢ ܶܕܝ ݂ܰ‬ ‫ܝܟܐ ܕ ݂ܰܠܬܝ ݂ܰܐ ܳ‬ ‫ܢܦܠ ݂ܰܥܠ ܽܫ ܳ‬ ‫ܘܥܐ ݂ܰܐ ܳ‬ ‫ܪܥܐ ݂ܰܣܓ̱‪݂ܰ .‬‬ ‫ܘܒܪ ܳܫܥܬܗ ܒ ݂ܰܠܨ‬ ‫̱ܶ ܽ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܡܛܠ ܕܠܬܝ ̱ܗܘܐ ܥܘܡܩܐ ܕ ܐܪܥܐ‪.‬‬ ‫ܶ ܽ‬ ‫ܡܫܐ ܳ‬ ‫݂ܰܟܕ ܕ ݂ܰܢ ܚ ܶܕܝ ܶܫ ܳ‬ ‫ܘܡܛܠ ܕ ݂ܰܠܬܝ ̱ܗ ܳܘܐ ܶܠܗ ܥܶ ܳܩ ܳܪܐ ܝ ܶܒܫ‪.‬‬ ‫ܚܡܐ‪.‬‬ ‫ܶ ܳ‬ ‫݂ܰܘܐܚܪ ܳܢ ݂ܰ‬ ‫ܣܠܩܘ ܽܟ ̈ܘ ܶܒܐ ݂ܰ ܽ‬ ‫ܢܦܠ ܶܒܬܝ ܽܟ ̈ܘ ܶܒܐ‪݂ܰ .‬ܘ ܶ‬ ‫ܘܗܝ‪ .‬ܘܦܐ̈ܪ ܐ ܠ ݂ܰܝ ̱ܗܒ‪.‬‬ ‫̱‬ ‫ܘܚܳܩ ̱‬ ‫̱‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܚܪ ܳܢ ܶܕܝ ݂ܰ‬ ‫ܝܬܐ܆ ݂ܰܘ ܶ‬ ‫ܢܦܠ ݂ܰܥܠ ܐ ܳ‬ ‫ܣܠܝܩ ݂ܰܘ ܳ‬ ‫ܪܒܝܐ ݂ܰ‬ ‫ܘܝܝ ̱ܗܒ ܦܝܐ̈ܪ ܐ‪ .‬ܐ݂ܳ‬ ‫ܪܥܝܐ ܛܒ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰܕܬܠ ܬܝ ܘܐ݂ܳ ܕܫܬܝ ܘܐ݂ܳ ܕܡܐܐ‪.‬‬ ‫ܫܡܥ ܢܶ ݂ܰ‬ ‫ܶܘ ݂ܰܐܡܪ ̱ܗ ܳܘܐ܆ ݂ܰܡ ܕ ܐ݂ܳ ܶܠܗ ܐܶܕ ̈ܶܢ ܕܢܶ ݂ܰ‬ ‫ܫܡܥ܀‬ ‫݂ܰ ܶ ݂ܰ ܶ ݂ܰ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܗܘܘ ܶܕܝ ݂ܰܒܠ ܽܚ ݂ܰ ܽ‬ ‫݂ܰܟܕ ݂ܰ‬ ‫ܥܣܝ̈ܪܬܗ ݂ܰܡܝܬܠ‬ ‫ܘܗܝ ܶܗ ܽܢܘܢ ܕܥܡܗ ܥ ܬܪ‬ ‫ܘܕܝܗܘܢ܆ ݂ܰܫܐܠ ̱‬ ‫݂ܰܗܘ‪.‬‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܝܘܥ‪ .‬ܠ ܽܟܝܘܢ ܝܗܝܝܒ ܠ ܶܡ ݂ܰܝܕܥ ܐ̱ ܳܪ ܳ ܐ ܕ ݂ܰܡܠ ܽܟܝܘܬܶܗ ݂ܰܕܠܐ ܳ ܳ‬ ‫ܝܗܐ‪.‬‬ ‫݂ܰ ܶ‬ ‫ܠ ݂ܰܒ ܳ̈ܪܝܶܐ ܶܕܝ ܽܟܠ ܶܡ ܶܕ ܒ ̈ܡܬܠ ܳܗ ܶܘܐ‪.‬‬

‫‪‬‬

Ch.



Truly I tell you, all the sins and blasphemies that people commit1 will be forgiven them,



but whoever blasphemes against the Holy Spirit will never have forgiveness. Instead, they will be liable to eternal judgment.”



He said this because2 they were saying, “There is an unclean spirit in him.”



His mother and his brothers came and stood outside. They sent a message, calling him out to them.



The crowd was sitting around him, and they told him, “Look, your mother and your brothers are outside, seeking you.”



Jesus answered them, “Who is my mother, and who are my brothers?”



He looked at those sitting near him and said, “Look, my mother; and look, my brothers.



For everyone who does the will of God is my brother and my sister and my mother.”

1

‘commit’: lit. ‘blaspheme’.

2

‘He said this because’: lit. ‘Because’.



‫‪8‬‬

‫‪9‬‬

‫‪31‬‬ ‫‪31‬‬ ‫‪3‬‬

‫‪33‬‬ ‫‪34‬‬ ‫‪35‬‬

‫ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ ̈ ܳ‬ ‫ܚܛ ̈ܶܗܐ ܽ‬ ‫ܘܓ ̈ܘ ܳܕ ܶܦܝܐ ݂ܰܕ ݂ܰ‬ ‫ܝ̱ ܐ̱ ܳܢ ̈ܫܝܐ‬ ‫ܢܓܕ ܽܦܝܘܢ ܒܳ‬ ‫ܟܚ ܐܡܝ ܐ ݂ܰܡܪ ܐ̱ ܳܢ ܠ ܽܟܘܢ܆ ܕ ܽܟ ܽܗܘܢ‬ ‫݂ܰ‬ ‫ܢܶܫܬܒ ܽܩܘܢ ܠ ܽܗܘܢ‪.‬‬ ‫ܶܳ‬ ‫ܢܓ ܶܕܦ ݂ܰܥܠ ܽܪ ܳ‬ ‫ܟܛ ݂ܰܡ ܶܕܝ ݂ܰܕ ݂ܰ‬ ‫ܘܚܝܐ ܕ ܽܩܘܕ ܳܫܝܐ܆ ݂ܰܠܝܬܝ ܶܠܝܗ ܽܫܘܒ ܳܩ ܳܳܝܐ ܠ ܳܥ ݂ܰܠܝ ‪ .‬ܐܠ‬ ‫݂ܰ‬ ‫ܡܚ ݂ܰܝܒ ܽ ̱ܗܘ ܠ ܕ ܳܝܳܐ ݂ܰܕܠ ܳܥ ݂ܰܠ ‪.‬‬ ‫ܽ‬ ‫݂ܰ ܽ ܳ ݂ܰ ܳ‬ ‫ܘܚܐ ܛܳܦܬܐ ܐ݂ܳ ܶܒܗ܀‬ ‫ܠ ܶܡܛܠ ܳܕ ܐܡܪܝ ̱ܗܘܘ ܕܪ‬ ‫ܶ ݂ܰ‬ ‫ܘܫ ݂ܰܕܪܘ ܕܢܶ ܽ‬ ‫ܐܬܘ ܐܶ ܶܡܗ ݂ܰܘ ݂ܰ ̈‬ ‫ܳ‬ ‫ܩܪ ܳܘܢ ܝ ̱ܗܝ ܠ ܽܗܘܢ‪:‬‬ ‫ܠ ܘ‬ ‫ܐܚܘ ̱ܗܝ ܩܝܡܝ ܠ ݂ܰܒܪ܆ ݂ܰ ̱‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫݂ܳܒ ܗ ܳܘܐ ܶܕܝ ܳ ݂ܰ‬ ‫ܳܫܐ‪ܶ .‬ܘ ݂ܰܐܡܪ ̱ܘ ܶܠܗ‪ܳ .‬ܗܐ ܐ ܳܡܟ ݂ܰܘ ݂ܰ‬ ‫ܘܗܝ ܶܟ ܳ‬ ‫ܐܚ ̈ܝܝܟ ܠ ݂ܰܒܝܪ ܳܒܥܶܝܝ‬ ‫ܠܒ‬ ‫ܚܕ̈ܪ ̱‬ ‫̱‬ ‫ܳ‬ ‫ܠܟ‪.‬‬ ‫ܶ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܡ̱ ݂ܰ‬ ‫ܠܓ ݂ܰܘ ܳ‬ ‫ܘܡ ܐ ܽܢܘܢ ܐ ݂ܰܚ ̱̈‪.‬‬ ‫ܥܳܐ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܡ ̱ܗܝ ܐ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ݂ܰ‬ ‫ܘܚܪ ݂ܰܒ ܶ‬ ‫ܠܕ ܳ‬ ‫ܘܗܐ ܐ ݂ܰܚ ̱̈‪.‬‬ ‫ܡ̱‬ ‫ܐܝܠܝ ܕ ݂ܳܳܒܝ ܠ ܳܘܬܗ ܶܘ ݂ܰܐܡܪ‪ܳ .‬ܗܐ ܐ ̱‬ ‫ܠܗ ݂ܰܡ ܕܢܶ ܶ‬ ‫ܥܒܕ ܶܓܝܪ ܶܨܒ ܳܝܳܶܗ ݂ܰܕܠܐ ܳ ܳܗܐ܆ ܽܗ ܽ‬ ‫ܘܝܘ ܳܐܚ ̱̱ ܳ‬ ‫ܐܡ̱‪.‬܀‪.‬܀‪.‬‬ ‫ܘܚܬ ̱ܝ ܶܘ ̱‬

‫‪1‬‬

Ch.



He went up on a mountain1 and called the ones that he wanted. They came to him,



and he chose twelve that they might be with him, and he might send them to preach,



and to have authority to heal sicknesses and cast out demons.



He gave Simon the name Cephas;



and to James the son of Zebedee and John the brother of James he assigned the name, Sons of Regesh2 (that is, Sons of Thunder);



and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Canaanite,



and Judas Iscariot, who betrayed him. They came to the house,



and crowds gathered again so that they could not even eat.3



His relatives heard about it and they went out to take charge of him, for they were saying, “He is out of his mind.”



The scribes who had come down from Jerusalem were saying, “Beelzebub is in him, and he casts out demons by the prince of demons.”



Jesus called them and spoke to them in parables:4 “How can Satan cast out Satan?



If a kingdom is divided against itself, the kingdom cannot stand,



and if a house is divided against itself, the house cannot stand.



If Satan rose up against himself and was divided, he could not stand; instead, it would be his end.



No one can enter a strong man’s house and plunder his goods, unless he first ties up the strong man and then robs his house.

1

‘on a mountain’ or ‘to a mountain’ (the expression can have either meaning).

The meaning of the term regesh in this context is uncertain. Regesh does not mean ‘thunder’ in known Hebrew and Aramaic texts, and modern scholarship has not been able to explain the narrator’s translation (‘thunder’) with any great confidence. 2

3

‘not even eat’: lit. ‘not eat bread’.

4

‘parables’: in Syr. mathlē.



‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫‪16‬‬ ‫‪17‬‬

‫‪18‬‬

‫‪19‬‬ ‫‪1‬‬ ‫‪1‬‬

‫‪‬‬

‫‪3‬‬

‫‪4‬‬

‫‪5‬‬ ‫‪6‬‬

‫‪7‬‬

‫ܶ‬ ‫݂ܰ‬ ‫ܣܠܩ ܠ ܽܛ ܳ‬ ‫ܩܪܐ ݂ܰܠ ܶ‬ ‫ܝܓ ݂ܰܘ ܶ‬ ‫ܘܪ ܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܝܠܝ ݂ܰܕ ܳ‬ ‫ܨܒܐ܆ ܶܘܐܬܘ ܠ ܳܘܬܗ‪.‬‬ ‫ܶ‬ ‫ܥܣܪ ܕܢܶ ܽ‬ ‫ܝܕ ݂ܰܘܓ ܳܒܐ ܬ ܶܪ ݂ܰ‬ ‫ܗܘܘܢ ݂ܰܥ ܶܡܗ‪݂ܰ .‬ܘܕ ݂ܰܢܫ ݂ܰܕܪ ܐ ܽܢܘܢ ܕ ݂ܰܢܟܪ ܽܘܢ܆‬ ‫ܝܗ ݂ܰܘܕܢܶ ܽ‬ ‫ܗܘܘܢ ݂ܰܫܠܝܛܝ ܕ ݂ܰܢ ܽ‬ ‫ܐܣܘܢ ܟ̈ܪ ܶ‬ ‫ܝܗܐ ݂ܰܘܢܦ ܽܩܘܢ ݂ܰܕ ̈ܝ ܶܘܐ܀‬ ‫ܫܡܐ ܟ ܳ‬ ‫ܘܫܡ̱ ܠ ܶܫ ܽ‬ ‫ܡܥܘܢ ܳ‬ ‫ܝܘ ݂ܰ‬ ‫ܐܦܐ‪.‬‬ ‫ܘܚ ܳܳ ݂ܰܐ ܽܚܝܘܗܝ ܕ ݂ܰܝ ܽ‬ ‫ܝܙ ݂ܰܘܠ ݂ܰܝ ܽ‬ ‫ܥܩܝܘܒ܆ ܳܣܝ ܠ ܽ‬ ‫ܝܗܘܢ ܳ‬ ‫ܥܩܘܒ ݂ܰܒܪ ݂ܰ ܒ ݂ܰܕܝ ݂ܰܘܠ ܽܝ ݂ܰ‬ ‫ܫܡܝܐ‬ ‫̱‬ ‫݂ܰ‬ ‫ܘܗܝ ܒ ݂ܰ ̈ܳ ̱ ݂ܰܪ ܳ‬ ‫ܒ ݂ܰܳ ̱̈ ܶ‬ ‫ܥܡܐ‪.‬‬ ‫ܪܓ ̱‬ ‫ܫ̱܇ ܕ ܐ݂ܳ ̱‬ ‫݂ܰ ܽ‬ ‫ܳ‬ ‫݂ܰ ݂ܰ‬ ‫ܝ ܚ ݂ܰܘܐܢܕ ܶܪ ܳܐܘ ܘܦܝܠ ܳ‬ ‫ܘܝ ܽ‬ ‫ܘܬ ݂ܰ‬ ‫ܐܘܡܝܐ‪݂ܰ .‬‬ ‫ܥܩܝܘܒ ݂ܰܒܝܪ‬ ‫ܘܡܝܬܝ‬ ‫ܘܒܪ ܬܘܠ ݂ܰܡ̱‬ ‫ܝܦܘ ‪.‬‬ ‫݂ܰ‬ ‫ܘܫ ܽ‬ ‫ܡܥܘܢ ܳ‬ ‫ܘܬ ݂ܰܕܝ ܶ‬ ‫ܩܳ ܳܳ ܳܝܐ‪.‬‬ ‫݂ܰܚܠ ݂ܰܦ̱‬ ‫ܽ ܳ ݂ܰ ܽ ܳ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܪܝܘܛܐ܆ ݂ܰܗܘ ݂ܰܕ ܐܫܠ ܶܡܗ܀ ܶܘܐܬܘ ܠ ݂ܰܒܬܝܐ‪.‬‬ ‫ܝܛ ܘܝܗܘܕ ܐ ܣܟ‬ ‫ܟ ܶܘܐܬ ݂ܰܟ ݂ܰܳܫ ̱ܘ ܶܟ ̈ܳ ܶܫܐ ܽܬܘܒ܆ ݂ܰܐ ݂ܰ‬ ‫ܝܟ ܳܳܐ ܕ ܳܠ ܢܶܫܟ ܽܚܘܢ ̱ܗ ݂ܰܘܘ ݂ܰܠ ܳ‬ ‫ܚܡܐ ܠ ܶܡ ݂ܰܐܟܠ‪.‬‬ ‫ܶ ܶ ܳ‬ ‫ܫܡܥܘ ܐ ̈ܚ ܳܝ ݂ܰܳܝܘܗܝ ݂ܰܘ ݂ܰ‬ ‫ܐܚܝܕܗ‪ .‬ܐܡܪܝܝ ̱ܗ ݂ܰܘܘ ܶܓܝܝܪ ܕ ܶܡܝ ݂ܰܗܘܢܶܝܗ‬ ‫ܢܦܩܝ ̱ܘ ܠ ܡ‬ ‫̱‬ ‫ܟܐ ݂ܰܘ ݂ܰ ̱ ̱‬ ‫݂ܰ‬ ‫ܢܦܩ܀‬ ‫ܝܠܝ ܕ ܶܡ ܽܐܘܪ ܶ‬ ‫ܘܣܦ ܶ̈ܪ ܐ ݂ܰܐ ܶ‬ ‫ܫܠܝ ܢ ܶܚܝܬܘ ܳܐܡܪܝܝ ܗ ݂ܰܘܘ‪ .‬ܒܥܶ ܽ‬ ‫ܟܒ ܳ‬ ‫ܠܙܒܝܘܒ ܐ݂ܳ ܶܒܝܗ‪.‬‬ ‫̱‬ ‫̱‬ ‫݂ܰܘܒܪܝ ܳܫܐ ܕ ݂ܰܕ ̈ܝ ܶܘܐ ݂ܰܡ ܶܦܩ ݂ܰܕ ̈ܝ ܶܘܐ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܓ ݂ܰܘ ܳ‬ ‫ܝܟ ܳܳܐ ܶܡ ݂ܰ‬ ‫ܩܪܐ ܐܶ ܽܢܘܢ ܝܶ ܽܫܘܥ܆ ݂ܰܘ ̈ܒ ݂ܰܡܬ ܶܠ ܐܶ ݂ܰܡܪ ܠ ܽܗܘܢ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܫܟܝܚ ܳܣܛ ܳܳܝܐ ܠ ܳܣܛ ܳܳܝܐ‬ ‫ܠ ݂ܰܡ ܳܦ ܽܩܘ‪.‬‬ ‫ܳ‬ ‫ܶ ݂ܰ ܽ ܳ‬ ‫ܘܬܐ ܶܓܝܪ ݂ܰܥܠ ݂ܰܢܦ ܳܫܗ ܬܶܬ ݂ܰܦ ݂ܰܠܝܓ܆ ܳܠ ܶܡܫܟ ܳܚܝܐ ݂ܰܠ ܳ‬ ‫ܡܩܝ ݂ܰܡܠ ܽܟܝܘܬܐ‬ ‫ܟܕ ܐܢ ܡܠ ܟ‬ ‫ܳܗܝ‪.‬‬ ‫ܳ ܶ ݂ܰ ݂ܰ ܳ‬ ‫ܳ‬ ‫ܬܝܐ ݂ܰܗܘ ݂ܰܠ ܳ‬ ‫ܡܩ ‪.‬‬ ‫ܟܗ ܶܘܐܢ ݂ܰܒܬܝܐ ݂ܰܥܠ ݂ܰܢܦ ܶܫܗ ܢܶܬ ݂ܰܦ ݂ܰܠܓ܆ ܠ ܡܫܟܚ ܒ‬ ‫ܶ‬ ‫ܳ ܶ ݂ܰ ݂ܰ ܳ ܶ ܳ‬ ‫ܳ‬ ‫ܡܩ ‪ .‬ܐܠ ݂ܰܚܪܬܗ‬ ‫ܟܘ ܶܘܐܢ ܽܗܘ ܕ ܳܣܛ ܳܳܐ ܳܩ ݂ܰܥܠ ݂ܰܢܦ ܶܫܗ ܶܘܐܬ ݂ܰܦ ݂ܰܠܓ܆ ܠ ܡܫܟܚ ܠ‬ ‫̱ܗܝ‪.‬‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܶ ܽ‬ ‫ܚܛܝܝܘܦ ܳܡ ݂ܰܐܢܝ ̈‬ ‫ܟܙ ܳܠ ܐ ܳܢܝܝܫ ܶܡ ݂ܰ‬ ‫ܝܘ ̱ܗܝ܇ ܐܠ ܐܢ‬ ‫ܫܟܝܝܚ ܕܢܶ ܽܥܝܝܘܠ ܠ ܶܒܝܝܬܝ ݂ܰܚܣ ܳܝܳܝܝܐ ܘܢ‬ ‫̱‬ ‫ܳ ܶ ݂ܰ ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽܠܘܩܕ ܠ ܚܣܝܳܐ ܢܐܣܘܪ܇ ܘܗܝܕܝ ܒܬܝܗ ܢܒܘ ܀‬

‫‪18‬‬

Ch. 

Chapter  

Jesus went into the synagogue again, and a man was there whose hand was withered.



They were watching Jesus,1 so as to accuse him if he were to heal the man2 on the Sabbath.



He said to the man whose hand was withered, “Stand up in the middle.”



He also said to them, “Is it lawful on the Sabbath to do what is good or what is evil, to save a life or destroy it?” But they kept silent.



He glared at them with anger, grieving due to their hardness of heart. “Stretch out your hand,” he said to the man. He stretched it out, and his hand became straight.



At once the Pharisees and the Herodians went out and conferred together about him regarding how they might destroy him.



Jesus went with his disciples to the lake, and a great many people from Galilee joined him, along with people from Judaea,3



from Jerusalem, from Edom, from beyond the Jordan, from Tyre, and from Sidon. Great crowds came to him because they had heard about all that he was doing.



On account of the crowds, he told his disciples to bring him a boat, so that he would not be mobbed,4



since he was healing so many that they were falling on him in order to touch him.



When those who were wounded with unclean spirits5 saw him, they would fall down and cry out, “You are the Son of God!”



But he would admonish them very sternly not to make him known.

1

‘Jesus’: lit. ‘him’.

2

‘the man’: lit. ‘him’.

3

‘along with people from Judaea’: lit. ‘and from Judaea’.

4

‘mobbed’: lit. ‘pressed/crowded’.

‘who were wounded with unclean spirits’: lit. ‘who had the wounds of unclean spirits’. 5



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܓ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬

‫ܽ‬ ‫݂ܰ ܽ ܳ‬ ‫݂ܰ‬ ‫ܘܫܬܐ‪ .‬ܘܐ݂ܳ ̱ܗ ܳܘܐ ݂ܰܬ ܳܡ ݂ܰܓܒ ܳܪܐ ݂ܰܚܕ ܕ ݂ܰܝܒ ܳ‬ ‫ܝܫܐ ܐ ܶܝܕܗ‪.‬‬ ‫ܘܥܠ ܬܘܒ ܝܶ ܽܫܘܥ ܠܟܳ‬ ‫݂ܰ ܳ‬ ‫ܳܘܢܛܪܝ ̱ܗ ݂ܰܘܘ ܶܠܗ ܶܕ ܐܢ ݂ܰܡ ܶ‬ ‫ܬܐ ݂ܰܢܩ ܽ‬ ‫ܛܪܓ ܳܘܢ ܝ ̱ܗܝ‪.‬‬ ‫ܐܣܐ ܶܠܗ ܒܫܒ‬ ‫݂ܰ ݂ܰ ܳ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ݂ܰܗܘ ݂ܰܓܒ ܳܪܐ ܕ ݂ܰܝܒ ܳ‬ ‫ܡܨܥܬܐ‪.‬‬ ‫ܝܫܐ ܐ ܶܝܕܗ‪ܽ .‬ܩܘ ܒ‬ ‫ܶ ݂ܰ ܳ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܒܝܕ ܕܛܝܒ ܐܘ ܕܒܝܝܫ‪݂ܰ .‬ܢܦ ܳܫܝܐ‬ ‫ܐ ݂ܰܡܪ ܶܕܝ ܐܦ ܠ ܽܗܘܢ‪݂ܰ .‬ܫܠܝܛ ܒ ݂ܰܫܒܬܐ ܠ ܡ‬ ‫ܠ ݂ܰܡ ܳܚ ܽܝܘ܆ ݂ܰܐܘ ܠ ݂ܰܡ ܳ‬ ‫ܘܒ ܽܕܘ‪ܶ .‬ܗ ܽܢܘܢ ܶܕܝ ݂ܰܫܬܝܩܝ ̱ܗ ݂ܰܘܘ‪.‬‬ ‫ܶ ܳ‬ ‫ܫܝܝܘܬ ܶܠ ܒ ܽ‬ ‫ܝܗܘܢ ܶܘ ݂ܰܐܡܝܪ ܠ ݂ܰ‬ ‫ܡܬܐ ݂ܰܟܕ ݂ܰܟ ܳܪܝܐ ܶܠܗ ݂ܰܥܠ ݂ܰܩ ܽ‬ ‫ܳ‬ ‫ܝܗܘ‬ ‫ܘܚܪ ܒ ܽܗܘܢ ܒܚ‬ ‫ܶ‬ ‫݂ܰܓܒ ܳܪܐ‪ .‬ܦ ܽܫܘܛ ܐ ܳܝܕܟ‪݂ܰ .‬ܘܦ ݂ܰܫܛ ܘܬ ݂ܰ‬ ‫ܩܳܬ ܐ ܶܝܕܗ܀‬ ‫ܶ ݂ܰ ܳ ܶ‬ ‫݂ܰܘ ݂ܰ‬ ‫݂ܰ‬ ‫ܘܕ ܆ ܶ‬ ‫ܘܡܠ ܳܟܝܐ ݂ܰ‬ ‫ܥܬܗ ݂ܰܥ ܕ ܶܒܬܝ ܶܗ ܳܪ ܶ‬ ‫ܝܘܗܝ‬ ‫ܢܦܩ ̱ܘ ܦ̈ܪܝܫܐ ܒܪ ܫ‬ ‫ܢܣܒܝ ̱ܘ ܥܠ ̱‬ ‫݂ܰܐ ݂ܰ‬ ‫ܝܟ ܳܳܐ ܕ ݂ܰܢܘܒ ܽܕ ܳܘܢ ܝ ̱ܗܝ‪.‬‬ ‫ܘܝܶ ܽܫܘܥ ݂ܰܥܝ ݂ܰܬܠ ܡ ̈ܝ ݂ܰܝܕܘܗܝ ܐܶ ݂ܰ ܠ ܶܠܝܗ ܠ ܳܝܘܬ ݂ܰܝ ܳܡܝܐ‪݂ܰ .‬‬ ‫ܘܥ ܳܡܝܐ ݂ܰܣܓ ܳܝܝܐܐ ܶܡܝ‬ ‫̱‬ ‫ܓܠܝ ܳܶܠ ݂ܰܢ ܶ‬ ‫ܽ‬ ‫ܩܦܗ ̱ܗ ܳܘܐ‪ܶ .‬‬ ‫ܘܡ ܝܗܘܕ‬ ‫ܶ ݂ܰ‬ ‫ܘܡ ܽܐܘܪ ܶ‬ ‫ܘܡ ܽܨܘܪ ܶ‬ ‫ܘܡ ܥܶܒ ܳܪܐ ܕ ܽܝܘܪܕ ܳܢ ‪ܶ .‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܡ ݂ܰܨ ܳܝܕܢ܆ ܶܟ ̈ܳ ܶܫܝܐ‬ ‫ܘܡ ܐ ܽܕܘ‬ ‫ܫܠ ‪.‬‬ ‫ܳ ܶ‬ ‫ܳ ܶ ܶ ݂ܰ‬ ‫݂ܰܣܓ ̈ܶܝܐܐ ݂ܰܕ ݂ܰ‬ ‫ܫܡܥ ̱ܘ ̱ܗ ݂ܰܘܘ ܽܟܠ ܕܥܒܕ ܐܬܘ ܠ ܘܬܗ‪.‬‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܝܝܕܘܗܝ ݂ܰܕ ݂ܰܢܩ ܽ‬ ‫ܪܒܝܝܘܢ ܶܠܝܝܗ ܣܦܝ̱ܳܝܝܬܐ܇ ܶܡܛܝܝܠ ܶܟ ̈ܳ ܶܫܝܝܐ ܕܠ‬ ‫ܶܘ ݂ܰܐܡܝܝܪ ܠ ܬܠ ܡ ̈ܝ ݂ܰ ̱‬ ‫ܢܶ ܚܒ ܽܨ ܳܘܢ ܝ ̱ܗܝ‪.‬‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܽ‬ ‫݂ܰܣܓ ̈ܶܝܝܝܐܐ ܶܓܝܝܝܪ ݂ܰܡ ܶ‬ ‫ܐܣܝܝܐ ̱ܗ ܳܘܐ܆ ݂ܰ‬ ‫ܝܘܗܝ‪ܶ .‬ܡܛܝܝܠ‬ ‫ܥܕ ܳܡܝܝܐ ܕܢܶܝܝܗܘܘܢ ܳܢܦܠܝ ܝ ܥܠܝ ̱‬ ‫ܕܢܶܬ ݂ܰܩ ܽ‬ ‫ܪܒܘܢ ܶܠܗ‪.‬‬ ‫݂ܰ‬ ‫ܽ ݂ܰ ̈ ܳ ܳ ܽ ܶ ݂ܰ ̈ ܳ ܳ‬ ‫݂ܰܘ ܶ‬ ‫ܬܐ‪ܳ .‬ܡܝܐ ݂ܰܕ ݂ܰ‬ ‫ܚܝܙ ܽܐܘ ̱ܗܝ ܳܢܦܠܝܝ‬ ‫ܐܝܠܝ ܕ ܐ݂ܳ ̱ܗ ̈ܘܝ ܠ ܗܘܢ ܡܚܘܬܐ ܕ̈ܪܘܚܐ ܛܳܦܝ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܗ ݂ܰܘܘ ܳ‬ ‫ܘܩܥܶܝ ܳܘܐܡܪܝ ‪ .‬ܐܢ̱ܬ ܽ ̱ܗܘ ܒ ܶܪܗ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܣܓ̱ ܳܟܐܐ ̱ܗ ܳܘܐ ܒ ܽܗܘܢ ܕܠ ܢܶܓ ܽܠ ܳܘܢ ܝ ̱ܗܝ܀‬

‫‪16‬‬

Ch.



The Pharisees said to him, “See what they are doing on the Sabbath—what is not lawful!”



Jesus said to them, “Have you never read what David and those with him did when they were in need and hungry,



how he entered God’s house when Abiathar was chief priest, and ate the bread of the table of the Lord, which was not lawful for anyone to eat, except for the priests? And he also gave it to those who were with him.”



“The Sabbath was created for the sake of people,” he told them, “and not people for the sake of the Sabbath.



Therefore, the Son of Man is lord1 even of the Sabbath.”

1

‘lord’ or ‘master’.



‫‪ 4‬ܟܕ‬ ‫‪ 5‬ܟܗ‬ ‫‪ 6‬ܟܘ‬

‫‪ 7‬ܟܙ‬ ‫‪ 8‬ܟܚ‬

‫ܳ‬ ‫ܕܠ ݂ܰܫܠܝܛ‪.‬‬ ‫ܶ‬ ‫݂ܰܕܘܝܝܕ‪݂ܰ :‬ܟܝܕ ܐܣܬܢܶܝܩ‬

‫ܳ‬ ‫ܳܘܐܡܪܝ ܶܠܗ ܦ̈ܪ ܶ‬ ‫ܝܫܐ‪ .‬ܚܙܝ ܳܡ ܳܳܐ ܳܥܒܕܝ ܒ ݂ܰܫܒܬܐ ܶܡ ܶܕ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ ܽ‬ ‫݂ܳܘܢ ܳܡ ܳܳܐ ݂ܰ‬ ‫ܥܒܕ‬ ‫ܐ ݂ܰܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܠ ܶܡܡܬܘ ܩܪ‬ ‫݂ܰܘܟ ܶܦ ܽܗܘ ݂ܰܘܕ ݂ܰܥ ܶܡܗ‪:‬‬ ‫ܳ ܽ‬ ‫݂ܰ ܶ ݂ܰ ܳ ܳ ݂ܰ ݂ܰ ܳ‬ ‫ܝܬ ܶ‬ ‫ܝܗ ܶܢ‪݂ܰ :‬‬ ‫ܝܬܝܪ ݂ܰܪܒ ܳܟ ̈‬ ‫݂ܰܐ ݂ܰ‬ ‫ܘܠ ܳ‬ ‫ܘܪܗ‬ ‫ܚܡܝܐ ܕܦ‬ ‫ܝܟ ܳܳܐ ݂ܰܥܠ ܠ ܒܬܝܗ ܕܠܐܗܐ‪ :‬ܟܝܕ ܐܒ‬ ‫ܶܳ ܶ‬ ‫ܳ‬ ‫ܘܝܗܒ ܳܐܦ ݂ܰܠ ܶ‬ ‫ܳ ̈‬ ‫݂ܰ‬ ‫ܶ ݂ܰ‬ ‫ܝܠܝ‬ ‫ܕ ܳܡ ܳܪܝܐ ܐܟܠ‪݂ܰ :‬ܗܘ ܕܠ ݂ܰܫܠܝܛ ܠ ܶܡܐܟܠ ܐܠ ܐܢ ܠ ܟܗ ܶܢ ݂ܰ ̱‬ ‫ܕ ݂ܰܥ ܶܡܗ ̱ܗ ݂ܰܘܘ‪.‬‬ ‫ܽ‬ ‫ܳ‬ ‫݂ܰ ܳ‬ ‫ܬܐ ܶܡ ܽܛܠ ݂ܰܒ ܳܪܢ ܳܫܝܐ ܐܶܬ ݂ܰܒ ݂ܰ‬ ‫ܝܪ݂ܳ܆ ܘܠ ̱ܗ ܳܘܐ ݂ܰܒ ܳܪܢ ܳܫܝܐ ܶܡܛܝܠ‬ ‫ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܕܫܒ‬ ‫ܳ‬ ‫݂ܰܫܒܬܐ‪.‬‬ ‫ܳ‬ ‫ܳܡ ܶܪܗ ܽ ̱ܗܘ ܳܗܟܝܠ ܳܘܐܦ ܕ ݂ܰܫܒܬܐ ܒ ܶܪܗ ܕܐ̱ ܳܢ ܳܫܐ܀‬

‫‪14‬‬

Ch. II



Jesus1 went out again to the lake. The whole crowd kept coming to him and he would teach them.



As he went on, he saw Levi, the son of Alphaeus sitting in a tax booth. “Follow me,” he told him, and he got up and followed him.



While he was sitting to eat in Levi’s2 house, many tax collectors and sinners sat with Jesus and his disciples, for many had come,3 and they followed him.



When the scribes and Pharisees saw that he was eating with tax collectors and sinners, they said to his disciples, “Why does he eat and drink with tax collectors and sinners?”



When Jesus heard, he said to them, “It is not the healthy who have need of a healer, but those who are sick. For I have not come to call the righteous, but sinners.”



Now John’s disciples and the Pharisees were fasting. They came and said to Jesus,4 “Why do John’s disciples and those of the Pharisees fast, and your own disciples do not fast?”



Jesus told them, “Can the guests of the wedding feast fast while the bridegroom is with them? No.



But the days shall come when the bridegroom will be taken away from them. Then, on that day, they will fast.



No one puts a new patch of cloth and sews it on an old piece of clothing, or the new will pull away from the old5 and the rip will get bigger.



Nor does anyone put new wine into old skins, or the wine will burst the skins, the skins will be destroyed, and the wine will pour out. Instead, they put new wine into new wineskins.”



While Jesus was going through the wheat fields1 on the Sabbath, his disciples were walking along, plucking ears of wheat. 1

‘Jesus’: lit. ‘He’.

2

‘Levi’s: lit. ‘his’.

3

‘for many had come’: lit. ‘for there were many’.

4

‘Jesus’: lit. ‘him’.

‘or the new will pull away from the old’: lit. ‘lest the fullness of the new take away from the old’. 5



‫ܨܚ ܒ‬ ‫‪13‬‬

‫‪14‬‬

‫‪15‬‬

‫‪16‬‬

‫‪17‬‬

‫‪18‬‬

‫‪19‬‬

‫‪1‬‬

‫‪1‬‬

‫‪‬‬

‫‪3‬‬

‫݂ܰ ݂ܰ ܽ‬ ‫ܽ ܶ‬ ‫ܳܫܝܐ ܳܐܬܶܝܝ ̱ܗ ݂ܰܘܘ ܠ ܳܝܘܬܶܗ܆ ݂ܰ‬ ‫ܘܟܝܗ ܶܟ ܳ‬ ‫ܘܡ ܶܠܝܦ ̱ܗ ܳܘܐ‬ ‫ܢܦܩ ܬܘܒ ܠ ܳܘܬ ݂ܰܝ ܳܡܝܐ‪.‬‬ ‫ܝܓ ܘ‬ ‫ܽ‬ ‫ܠ ܗܘܢ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܝܕ ݂ܰ‬ ‫ܘܟܕ ܳܥ ݂ܰܒܪ܆ ܳ‬ ‫ܚܙ ܐ ܠ ܶܘܝ ݂ܰܒܪ ݂ܰܚܠ ݂ܰܦ̱‪ .‬ܕ ݂ܳܳܒ ܶܒܝܬܝ ܳܡ ̈ܟ ܶܣܝܐ‪ܶ .‬ܘ ݂ܰܐܡܝܪ ܶܠܝܗ‪ .‬ܬܐ‬ ‫ܳ ܶ‬ ‫݂ܰ‬ ‫ܘܩ ܐ ݂ܰ ܠ ܳܒܬ ܶܪܗ܀‬ ‫ܳܒܬܪ ̱ܝ‪.‬‬ ‫ܶ‬ ‫݂ܰ ܳ ܶ‬ ‫ܶ‬ ‫ܝܗ ݂ܰܘ ܳ‬ ‫ܘܚܛ ̈ܝܝܐ ܣܡܝܟܝܝ ̱ܗ ݂ܰܘܘ ݂ܰܥܝ‬ ‫ܗܘܐ ܕ ݂ܰܟܕ ܣܡܝܟ ܒ ݂ܰܒܬܝܗ܆ ݂ܰܣܓ ̈ܝܐܐ ܳܡ ̈ܟ ܶܣܝܐ‬ ‫݂ܰ‬ ‫݂ܰ ݂ܰ‬ ‫݂ܰ‬ ‫ܶ‬ ‫݂ܳ ܽ‬ ‫ܝܗܘܢ ̱ܗ ݂ܰܘܘ ܶܓܝܪ ݂ܰܣܓ ̈ܝܐܐ‪ܶ .‬ܘܐܬܘ ܳܒܬ ܶܪܗ‪.‬‬ ‫ܘܗܝ‪ .‬ܐ‬ ‫ܝܶ ܽܫܘܥ ܘܥ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܳܶ ܶ‬ ‫ܚܝܙ ܽܐܘܗܝ ܕ ܳܠ ܥܶܝ ݂ܰܥܝ ܳܡ ̈ܟ ܶܣܝܐ ݂ܰ‬ ‫ܝܘ ܳ‬ ‫ܝܫܐ ݂ܰܟܕ ݂ܰ‬ ‫ܘܣܦ ܶ̈ܪ ܐ ݂ܰܘܦ̈ܪ ܶ‬ ‫ܘܥܝ ݂ܰܚܛ ̈ܝܝܐ܆ ܐ ݂ܰܡܝܪ ̱ܘ‬ ‫̱‬ ‫ܳ ݂ܰ ݂ܰ ܳ ̈ ܶ ݂ܰ ܳ ܶ ܳ‬ ‫ܳ ܶ‬ ‫݂ܰ‬ ‫ܘܫܬܐ܀‬ ‫ܘܚܛ ̈ܝܐ ܐ ܶܟܠ‬ ‫ܘܗܝ‪ .‬ܡܳܘ ܥ ܡܟܣܐ‬ ‫ܠ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܶ‬ ‫ܳ ܳ ܶܳ‬ ‫ܳ‬ ‫ܝܙ ݂ܰܟܕ ݂ܰ‬ ‫ܣܝܝܐ‪ .‬ܐܠ‬ ‫ܫܡܥ ܶܕܝ ܝܶ ܽܫܘܥ ܐ ݂ܰܡܪ ܠ ܽܗܘܢ‪ .‬ܠ ܣܳ ܝܩܝܝ ܚܠ ̈ܝ ܶܡܝܐ ݂ܰܥܝܠ ܐ‬ ‫ܶܳ‬ ‫ܳܶ‬ ‫݂ܰܐ ܶ‬ ‫ܝܠܝ ܕܒܝܫ ܒܝܫ ܥܒܝܕܝ ‪ܳ .‬ܠ ܐܶܬ݂ܳ ܶܕ ܶ‬ ‫ܐܩܪ ܐ ܠ ݂ܰܙ ܕ ̈ܝ ܶܩܐ ܐܠ ܠ ݂ܰܚܛ ̈ܝܐ‪.‬‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܚ ܳܳ ݂ܰܘܦ̈ܪ ܶ‬ ‫ܘܗܝ ܶܕܝ ܕ ܽܝ ݂ܰ‬ ‫ܝܫܐ ܳܨܝܡܝ ̱ܗ ݂ܰܘܘ‪ܶ .‬ܘܐܬܘ ܳܘܐܡܪܝ ܶܠܝܗ‪ .‬ܠ ܳܡ ܳܳܝܐ‬ ‫ܝ ܚ ܬܠ ܡ ̈ܝ ݂ܰܕ‬ ‫̱‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܘܚ ܳܳ ݂ܰܘܕܦ̈ܪ ܶ‬ ‫ܘܗܝ ܕ ܽܝ ݂ܰ‬ ‫ܝܫܐ ܳܨܝܡܝ ܇ ܘܬܠ ܡ ̈ܝ ݂ܰܕܝܟ ܕ ܳܝܠܟ ܠ ܳܨܝܡܝ ‪.‬‬ ‫ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫ܝܛ ܳܐ ݂ܰܡܝܪ ܠ ܝ ܽ‬ ‫ܝܗܘܢ ܝܶ ܽܫܝܝܘܥ‪ .‬ܠ ܳܡܝܝܐ ܶܡܫܟܚ ܝܝ ܒ ݂ܰܳܝ ̈‬ ‫ܝܘ ̱ܗܝ ݂ܰܕ ܓ ܽܳܝ ܳ‬ ‫ܝܘܢ܆ ܟ ܳܡܝܝܐ ܕ ݂ܰܚܝܝܬ ܳܢ‬ ‫ܳ‬ ‫ܡܗܘܢ ܽܗܘ ݂ܰܕ ܽܢܨ ܽ‬ ‫݂ܰܥ ܽ‬ ‫ܘܡܘܢ܆ ܠ‪.‬‬ ‫̱‬ ‫ܽ ܶ ݂ܰ ̈ ܳ ܳ‬ ‫ܳܗܘܢ ݂ܰܚܝܬ ܳܢ܆ ܳܗ ܶܝܕܝܝ ܽܢܨ ܽ‬ ‫ܬܐ ܕ ܳܡܐ ܶܕ ܐܫܬ ܶܩܠ ܶܡ ܽ‬ ‫ܘܡܝܘܢ ܒ ݂ܰ‬ ‫ܝܗܘ‬ ‫ܟ ܢܐܬܘܢ ܕܝ ܝܘܡ‬ ‫݂ܰܝ ܳ‬ ‫ܘܡܐ‪.‬‬ ‫ܳ‬ ‫ܳ ܳ ܳ ܶ ܽ ݂ܰ ܳ‬ ‫ܘܚܐܶܛ ݂ܰܥܠ ܳܡ ܳܐܢ ܒ ܳܠ ܳܝܐ‪ .‬ܕ ܳܠ ܳܢ ܳ‬ ‫ܚܕ ܳܬܐ ܳ‬ ‫ܥܬܐ ݂ܰ‬ ‫ܣܒܝܐ ݂ܰܡܠ ܽܝܝܘܬܗ‬ ‫ܟܐ ܠ ܐ̱ܢܫ ܪܡܐ ܐܘܪܩ‬ ‫ܘܗ ܶܘܐ ܶܣܕ ܳܩܐ ݂݂ܰܳܝܪܐ‪ܳ.‬‬ ‫ܚܕ ܳܬܐ ܶܡ ܒ ܳܠ ܳܝܐ܆ ܳ‬ ‫ܳܗܝ ݂ܰ‬ ‫ܳ ܳ ܳ ܶ ݂ܰ ܳ ݂ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ܳ̈ ܳ‬ ‫ܝܬܝܐ‪ .‬ܕ ܳܠ ݂ܰܚ ܳ‬ ‫ܡܝܪܐ ݂ܰ‬ ‫ܡܝܨ ܶܪ ܐ ܠ ̈ܙ ܶܩܝܐ܆ ܘ ̈ ܶܩܝܐ‬ ‫ܝܕܬܐ ̈ܒܙܶ ܶܩܝܐ ܒܠ‬ ‫ܟܒ ܘܠ ܐܢܫ ܪܡܐ ܚܡܪܐ ܚ‬ ‫ܳ ̈ ܳ ̱ ݂ܰ ܳ ܶ ܶ ܶ ̱ ܶ ܳ ܳ ܶ ݂ܰ ܳ ݂ܰ ܳ ̈ܶ ܶ ݂ܰ ̈ ܳ ܳ‬ ‫ܐܒܕܢ‪ .‬ܘܚܡܪܐ ܡܬܐܫܕ‪ .‬ܐܠ ܪܡܝ ܚܡܪܐ ܚ ̱ܕܬܐ ܒܙܩܐ ܚ ̱ܕܬܬܐ܀‬ ‫ܶ ݂ܰ‬ ‫݂ܰ ܳ ݂ܰ ܳ‬ ‫ܳ‬ ‫ܘܗܝ ݂ܰ‬ ‫ܡܗܠ ܟܝܝ ̱ܗ ݂ܰܘܘ‬ ‫ܟܓ ܘ‬ ‫ܗܘܐ ܕܟܕ ܐ ܶܠ ܶ ܝܶ ܽܫܘܥ ܒ ݂ܰܫܒܬܐ ܶܒܬܝ ݂ܰ ̈ܪܥܐ܆ ܬܠ ܡ ̈ܝ ݂ܰܕ ̱‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܡܠ ܓܝ ܫܒܶܠ‪.‬‬

‫‪1‬‬

Ch. 

Chapter  

Jesus entered Capernaum again after a few days. When they heard that he was at home,1



so many gathered that the house2 could not hold them, not even in front of the door, and he was speaking the word with them.



People3 came to him and brought to him a paralytic, carried between four of them.



Since they could not get near him due to the crowd, they went up to the roof, removed the covering over the place where Jesus was, and lowered the bed on which the paralytic was lying.



When Jesus saw their faith, he said to the paralytic, “My son, your sins are forgiven you.”



Some of the scribes and Pharisees were sitting there, thinking in their hearts,



“Why is this man speaking blasphemy? Who can forgive sins, except God alone?”



Now Jesus knew in his spirit that they were thinking these things within themselves and he said to them, “Why are you thinking these things in your hearts?



Which is easier to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Get up, take your bed, and walk?’



But so that you may know that the Son of Man has authority on earth to forgive sins,” he said to the paralytic,



“I tell you, get up, take your bed, and go to your house.”



The paralytic4 got up immediately, took his bed, and went out in full view of them all, so that they all marveled and praised God, saying, “We have never seen anything like this!”

1

‘at home’: lit. ‘in the house’.

2

‘the house’: lit. ‘it’.

3

‘People’: lit. ‘They’.

4

‘The paralytic’: lit. ‘He’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܒ‪.‬‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬

‫ܽ‬ ‫݂ܰ ̈ ܳ ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܬܐ‪݂ܰ .‬‬ ‫ܘܟܕ ݂ܰ‬ ‫ܫܡܥ ̱ܘ ݂ܰܕܒ ݂ܰܒܬܝܐ ̱ܗܘ܆‬ ‫ܘܥܠ ܬܘܒ ܝܶ ܽܫܘܥ ݂ܰܠܟ ݂ܰܦ ݂ܰܪܢ ܽܚܘ ܠ ܝܘܡ‬ ‫ܡܡܝ ܶ‬ ‫ܩܝܕ ݂ܰܬ ܳ‬ ‫ܝܟ ܳܳܐ ܕ ܳܠ ܐܶ ݂ܰ‬ ‫ܐܶܬ ݂ܰܟ ݂ܰܳܫ ̱ܘ ݂ܰܣܓ ̈ܶܝܐܐ܆ ݂ܰܐ ݂ܰ‬ ‫ܪܥܝܐ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܫܟܚ ܳܐ ܶܚܕ ܐܶ ܽܢܘܢ ܳܐܦ ܳܝܶܠ ܳ‬ ‫ܳ‬ ‫ܗ ܳܘܐ ݂ܰܥ ܽ‬ ‫ܡܗܘܢ ܶܡܠ ܬܐ܀‬ ‫̱‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܶܘܐܬܘ ܠ ܳܘܬܗ܆ ݂ܰܘܐ݂ܳܝܘ ܶܠܗ ݂ܰ‬ ‫ܡܫ ܳܪܝܐ ݂ܰܟܕ ܫܩܝܠܝ ܶܠܗ ܶܒܬܝ ܐܪܒ ܳܥܐ‪.‬‬ ‫ܽ ܶ‬ ‫ܳܫܝܐ܆ ܶ‬ ‫݂ܰܘܕ ܳܠ ܐܶ ݂ܰ‬ ‫ܫܟܚ ̱ܘ ܠ ܶܡܬ ݂ܰܩ ܳܪ ܽܒܘ ܠ ܳܘܬܶܗ ܶܡ ܽܛܠ ܶܟ ܳ‬ ‫ܝܗܘܢ ܠ ܳܓ ܳܝܪܐ‪.‬‬ ‫ܣܠܩܝ ̱ܘ ܠ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫݂ܰ‬ ‫ܪܣܐ ݂ܰܕ ܶ‬ ‫ܘܫ ܽܒܘܗ ݂ܰܥ ܳ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ ܝܶ ܽܫܘܥ܆ ݂ܰ‬ ‫ܪܡܝܐ ̱ܗ ܳܘܐ ܳܒܝܗ‬ ‫݂ܰܘܐܪܝܡ ̱ܘ ܬܠܛܝ ܶܠ ݂ܰܕ ܐܬܪ ܕ ܐ݂ܳ ̱‬ ‫݂ܰ‬ ‫ܡܫ ܳܪܝܐ܀‬ ‫ܚܙ ܐ ܶܕܝ ܝܶ ܽܫܘܥ ݂ܰܗ ܳ‬ ‫݂ܰܟܕ ܳ‬ ‫ܝܡ ܽܳܘܬ ܽܗܘܢ ܐܶ ݂ܰܡܪ ܠ ݂ܰܗܘ ݂ܰ‬ ‫ܡܫ ܳܪܝܐ‪ܶ .‬ܒܝܪ ̱ܝ ܫܒܝܩܝܝ ܳܠܝܟ‬ ‫ܳ‬ ‫ܚܛ ݂ܰܗ ̈ܝܟ‪.‬‬ ‫ܶ‬ ‫ܐ݂ܳ ̱ܗ ݂ܰܘܘ ܶܕܝ ݂ܰܬ ܳܡ ܶܡ ܳܣܦ ܶ̈ܪ ܐ ݂ܰܘܦ̈ܪ ܶ‬ ‫ܘܡܬ ݂ܰܪܥܶܝ ̱ܗ ݂ܰܘܘ ܒ ܶܠ ܒ ܽܗܘܢ‬ ‫ܝܫܐ ܕ ݂ܳܳܒܝ‬ ‫ܳ ̈ܶ ܶ ܳ ܶ‬ ‫ܘܕ ܳܦܐ‪݂ܰ .‬ܡ ܽܳܝܘ ܶܡ ݂ܰ‬ ‫ܕ ܳܡ ܳܳܐ ܳܗ ܳܢ ݂ܰ‬ ‫ܫܟܝܚ ܠ ܶܡ ݂ܰ‬ ‫ܡܡ ܶ ܽܓ ܳ‬ ‫ܝܗܐ܇ ܐܠ ܐܢ ݂ܰܚܝܕ‬ ‫ܫܒܝܩ ܚܛ‬ ‫݂ܰ ܳ‬ ‫ܠܐ ܳܗܐ‪.‬‬ ‫ܫܗܘܢ ܶܘ ݂ܰܐܡܪ ܠ ܽ‬ ‫ܘܚܗ ܕ ܳܗ ܶܠܝ ܶܡܬ ݂ܰܪܥܶܝ ܒ ݂ܰܳܦ ܽ‬ ‫ܝܶ ܽܫܘܥ ܶܕܝ ܝ ݂ܰܕܥ ܒ ܽܪ ܶ‬ ‫ܝܗܘܢ‪ܳ .‬ܡ ܳܳܝܐ‬ ‫ܽ‬ ‫ܶܡܬ ݂ܰܪܥܶܝ ܐܢ̱ܬܘܢ ܳܗ ܶܠܝ ܒ ܶܠ ܒ ܽܟܘܢ‪.‬‬ ‫ܳ‬ ‫݂ܰܐ ܳܝܕܐ ܦܫ ܳ‬ ‫ܚܛ ݂ܰܗ ̈ܝܝܟ܆ ݂ܰܐܘ ܠ ܡ ݂ܰ‬ ‫ܝܩܐ ܠ ܡ ݂ܰ‬ ‫ܐܡܪ ݂ܰܠ ݂ܰ‬ ‫ܐܡܝܪ‪.‬‬ ‫ܡܫ ܳܪܝܝܐ‪݂ܰ .‬ܕܫܒܝܩܝܝ ܳܠܝܟ‬ ‫ܽ‬ ‫ܪܣܟ ݂ܰ‬ ‫ܫܩܘܠ ݂ܰܥ ܳ‬ ‫ܘܗ ܶܠܟ‪.‬‬ ‫ܕ ܽܩܘ‬ ‫ܳ ̈ܶ ܶ‬ ‫ܕܬܶܕ ܽܥܝܝܘܢ ܶܕܝ ܝ ܕ ݂ܰܫܠܝܝܝܛ ܽܗܘ ܒܝ ܶ‬ ‫ܝܪܗ ܕܐ ܳܢ ܳܫܝܝܐ ݂ܰܒ ܳ‬ ‫ܐܪܥܝܝܐ ܠ ܶܡ ݂ܰ‬ ‫ܝܗܐ‪ .‬ܐ ݂ܰܡܝܝܪ‬ ‫ܫܒܝܝܩ ܚܛܝ‬ ‫̱‬ ‫̱‬ ‫݂ܰܠ ݂ܰ‬ ‫ܡܫ ܳܪܝܐ‪.‬‬ ‫ܳ‬ ‫ܳܠܟ ܳܐ ݂ܰܡܪ ܐ̱ ܳܢ‪ܽ .‬ܩܘ ܫ ܽܩܘܠ ݂ܰܥ ܳ‬ ‫ܪܣܟ ܘ ܶܠ ܠ ݂ܰܒܬܝܟ‪.‬‬ ‫݂ܰ ܳ ܶ‬ ‫ܪܣܝܝܗ ݂ܰܘ ݂ܰ‬ ‫ܢܦܝܝܩ ܠ ܥܝ ܝ ܽܟ ܝ ܽ‬ ‫ܝܗܘܢ‪݂ܰ .‬ܐ ݂ܰ‬ ‫ܝܬܗ‪݂ܰ .‬ܘ ݂ܰ‬ ‫ܳ‬ ‫ܫܩܝܝܠ ݂ܰܥ ܶ‬ ‫ܝܟ ܳܳܝܝܐ‬ ‫ܘܩ ܝ ܒܝܝܪ ܫܥܝ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܕܢܶܬ ݂ܰܕ ܽ‬ ‫ܡܪܘܢ ܽܟ ܽ‬ ‫ܝܗܘܢ ݂ܰܘ ݂ܰܢܫܒ ܽܚܝܘܢ ܠ ܳܠ ܳ‬ ‫ܝܗܐ ݂ܰܟܝܕ ܐܡܪܝܝ ‪ .‬ܕܠ ܶܡܡܝܬܘ ݂ܰ‬ ‫ܚܙܝܝ‬ ‫ܳܗ ݂ܰܟ ܳܳܐ‪.‬܀‪.‬܀‪.‬‬

‫‪11‬‬

Ch.



telling him, “See that you speak to no one, but go and show yourself to the priests. Make the offering for your cleansing as Moses commanded, as a testimony to them.”



But after the man1 went out, he began to declare it all the more and he spread the word, so that Jesus could not enter a town openly, but stayed out in the desert region. And they kept coming to him from everywhere.

1

‘the man’: lit. ‘he’.



‫‪ 44‬ܡܕ‬ ‫‪ 45‬ܡܗ‬

‫ܶܘ ݂ܰܐܡܪ ܶܠܗ‪ .‬ܚܙܝ ܠ ܳܡܝܐ ܠ ܳܢܝܫ ܳܐ ݂ܰܡܝܪ ݂ܰܐܢܝܬ‪ܶ .‬ܐ ܳܠ ܶܠ ݂ܰܚ ܳܝܘܐ ݂ܰܢܦ ܳܫܝܟ ܠ ܳܟ ̈‬ ‫ܝܗ ܶܢ܆‬ ‫̱‬ ‫݂ܰ ̱‬ ‫݂ܰ ܶ ܽ ܳ ܳ ܳ ݂ܰ ܳ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܩܪܒ ܩܘܪܒܳܐ ܚܠܦ ܬܕܟܬܝܟ܇ ܐܝܟܳܐ ܕܦܩܕ ܡܘܫܐ ܠ ܣܗܕܘܬܗܘܢ܀‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܗܘ ܶܕܝ ݂ܰܟܕ ݂ܰ‬ ‫ܝܬܐ܆ ݂ܰܐ ݂ܰ‬ ‫ܢܦܩ܆ ݂ܰܫܪܝ ̱ܗ ܳܘܐ ݂ܰܡܟ ܶܪ ݂ܰܣܓ̱‪݂ܰ .‬ܘ ܳ‬ ‫ܝܟ ܳܳܝܐ ܕܠ‬ ‫ܐܛܒܝܗ ܠ ܶܡܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܝܬܐ‪ .‬ܐ ܳܠ ܠ ݂ܰܒܝܪ ܳ‬ ‫ܗܘܐ ݂ܰܒܝܐܬ ܳܪ ܐ‬ ‫ܢܶܫܟܚ ̱ܗ ܳܘܐ ܶ ܝܶ ܽܫܘܥ ݂ܰܓܠ ܳܝ ܶܝܐ݂ܳ ܕܢܶܥܝܘܠ ܠܡܕܝ̱ܳ‬ ‫ܘܪܒܐ‪ܳ .‬ܘܐܬܝ ܗ ݂ܰܘܘ ܠ ܳܘܬܗ ܶܡ ܽܟܠ ܽܕ ܳ‬ ‫ܽܚ ܳ‬ ‫ܘܟܐ܀‬ ‫̱‬

‫‪8‬‬

Ch.



They went out of the synagogue and came to the house of Simon and Andrew, along with James and John.



Simon’s mother-in-law was lying down with a fever, and they told Jesus1 about her.



He approached, took her by the hand, and raised her up. At once the fever left her, and she began serving them.



In the evening, at sunset, they brought to him all who were sick and the demoniacs.



The whole town was gathered at the door,



and he healed many who were sick with various illnesses. He also cast out many demons, but he would not let the demons speak, because they recognized him.



Jesus2 got up very early in the morning and went to a deserted place and was praying there.



Simon and those with him were looking for him,



and when they found him they said to him, “All the people are looking for you.”



He told them, “Walk to the villages and the surrounding towns so that I may preach there too, since this is why I have come.”



He kept preaching in all their synagogues throughout Galilee, and casting out devils.



A man came to him and fell at his feet, begging him, “If you wish, you are able to cleanse me.”



Jesus had mercy on him. Reaching out his hand, Jesus3 touched him and said, “I wish; be clean!”



At that moment, his leprosy left him and he was cleansed.



Jesus4 admonished him sternly and sent him out,

1

‘Jesus’: lit. ‘him’.

2

‘Jesus’: lit. ‘He’.

3

‘Jesus’: ‘he’.

4

‘Jesus’: lit. ‘He’.



‫‪9‬‬

‫‪31‬‬ ‫‪31‬‬

‫‪3‬‬

‫‪33‬‬ ‫‪34‬‬

‫‪35‬‬ ‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬

‫‪39‬‬ ‫‪41‬‬

‫‪41‬‬

‫‪4‬‬ ‫‪43‬‬

‫݂ܰ‬ ‫݂ܰ ܶ‬ ‫ܳ‬ ‫ܟܛ ݂ܰܘ ݂ܰ‬ ‫ܬܝܗ ܕ ܶܫ ܽ‬ ‫ܡܥܘܢ ݂ܰܘܕ ܐܢܝܕ ܶܪ ܳܐܘ ܇ ݂ܰܥܝ ݂ܰܝ ܽ‬ ‫ܥܩܝܘܒ‬ ‫ܢܦܩ ̱ܘ ܶܡ ܟ ܽܳܘܫܬܐ܆ ܶܘܐܬܘ ܠ ܒ‬ ‫ܽ‬ ‫ܘܝ ݂ܰ‬ ‫ܘܚ ܳܳ ‪.‬‬ ‫݂ܰ ܳ ܶ‬ ‫ܶ ܽ ݂ܰ ܳ ܳ ܶ ܳ ܳ‬ ‫ܬܐ‪ܶ .‬ܘ ݂ܰܐܡܪܘ ܶܠܗ ܶ‬ ‫ܥܠܝܗ‪.‬‬ ‫ܚܡܬܗ ܕܫܡܥܘܢ ܪܡܝܐ ̱ܗܘܬ ܒܐܫ‬ ‫ܠ ܘ‬ ‫̱‬ ‫ܶ ܳ ݂ܰ ܳ ܶ ܳ ܳ‬ ‫ܠ ݂ܰܘ ܶ‬ ‫ܐܝܕܗ ݂ܰܘܐܩ ܳ‬ ‫ܡܫ ܳ‬ ‫ܝܬܗ ݂ܰܘ ݂ܰ‬ ‫ܚܕܗ ܒ ܳ‬ ‫ܩܪܒ ݂ܰܐ ܳ‬ ‫ܡܫܝܐ ̱ܗ ܳܘܬ‬ ‫ܝܡܗ‪ .‬ܘܡܚܕܐ ܫܒܩܝܬܗ ܐܫ‬ ‫ܠ ܽܗܘܢ܀܀‬ ‫ܡܫܐ ܶܕܝ ܒ ݂ܰܡ ܳ‬ ‫ܝܗܘܢ ݂ܰܐ ܶ‬ ‫ܡܫܐ܆ ݂ܰܐ݂ܳܝܝܘ ܠ ܳܝܘܬܶܗ ܽܟ ܽ‬ ‫ܝܠܝܝ ܕܒ ܳ‬ ‫ܥ̈ܪ ݂ܰܒ̱ ܶܫ ܳ‬ ‫ܠܒ ܒ ݂ܰܪ ܳ‬ ‫ܝܫܝܐ݂ܳ‬ ‫ܥܒܝܕܝ ݂ܰܘܕ ̈ܝ ܳܘ ܶܢ‪.‬‬ ‫ܳ ܽ ܳ‬ ‫ܝܫܐ ܗ ܳܘܬ ݂ܰܥܠ ݂ܰܬ ܳ‬ ‫ܪܥܐ‪.‬‬ ‫ܠܓ ݂ܰܘܡܕܝ̱ܳܬܐ ܟ ܗ ܟܳ ܳ ̱‬ ‫ܡܫ ̈ܚܠ ܶܦܝܝܐ‪݂ܰ .‬ܘܕ ̈ܝܝ ܶ‬ ‫ܝܫܝܝܐ݂ܳ ܥܒܝܕܝ ܝ ̱ܗ ݂ܰܘܘ ܒ ܽܟܝ ܳ‬ ‫ܝܘ̈ܪܗ ܶܢ ݂ܰ‬ ‫ܠܕ ݂ܰܘܐܣܝܝ̱ ܠ ݂ܰܣܓ ̈ܶܝܝܝܐܐ ܕܒ ܳ‬ ‫ܝܘܐ‬ ‫ܽ‬ ‫ܽ‬ ‫݂ܰܣܓ ̈ܶܝܐܐ ݂ܰܐ ܶܦܩ‪ܳ .‬ܘܠ ܳܫ ܶܒܩ ̱ܗ ܳܘܐ ܠ ܽܗܘܢ ܠ ݂ܰܕ ̈ܝ ܶ‬ ‫ܝܘܐ ݂ܰܕ ݂ܰܢܡܠܠܝܘܢ ܶܡܛܝܠ ܕ ܳܝܕܥܝܝ‬ ‫̱ܗ ݂ܰܘܘ ܶܠܗ܀‬ ‫݂ܰ ܶ‬ ‫݂ܰ‬ ‫ܠܗ ݂ܰܘܒ ݂ܰܨܦ ܳܪܐ ݂ܰܩ ܶܕ ܳܩ ܳܛܒ‪ܶ .‬ܘܐ ݂ܰ ܠ ݂ܰܠܬ ܳܪ ܐ ܽܚ ܳ‬ ‫ܡܨܠ ̱ܗ ܳܘܐ‪.‬‬ ‫ܘܪܒܐ ܘܬ ܳܡ‬ ‫ܘܒܥܶܝ ܗ ݂ܰܘܘ ܶܠܗ ܶܫ ܽ‬ ‫ܠܘ ܳ‬ ‫ܡܥܘܢ ݂ܰܘܕ ݂ܰܥ ܶܡܗ‪.‬‬ ‫̱‬ ‫݂ܰ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗܝ ܐܡܪܝ ܶܠܗ‪ܽ .‬ܟ ܽܗܘܢ ܐ̱ ܳܢ ̈ܫܐ ܳܒܥܶܝ ܳܠܟ‪.‬‬ ‫ܠܙ ܘܟܕ ܐܫܟ ܽܚ ̱‬ ‫݂ܰ ̈ ܳ ܳ‬ ‫ܠܚ ܳܐ ݂ܰܡܪ ܠ ܽ‬ ‫ܝܒܝ ܆ ܳܕ ܐܦ ݂ܰܬ ܳܡܝ ݂ܰܐܟ ܶ‬ ‫ܝܬܐ ܕ ݂ܰܩ̈ܪ ܳ‬ ‫ܝܗܘܢ ݂ܰܗ ܶܠܟܝ ̱ܘ ܠ ܽܩ ܳ‬ ‫ܝܪ ‪.‬‬ ‫ܘ̈ܪܝܝܐ ܘܠܡܕ ܝܳ‬ ‫ܶ‬ ‫ܠ ܳܗ ܶܕ ܐ ܶܓܝܪ ܐܬ݂ܳ‪.‬‬ ‫ܘܡܟ ܶܪ ܗ ܳܘܐ ܒ ݂ܽܟ ܶܗܝ ܟ ܽܳ ̈ܘ ܳܫܬ ܽܗܘܢ ܒ ܽ ܳ‬ ‫݂ܟ ܗ ܓܠܝ ܳܶܠ ݂ܰ‬ ‫ܠܛ ݂ܰ‬ ‫ܘܡ ܶܦܩ ̈ܫ ܶ‬ ‫ܐܕ ܐ܀‬ ‫̱‬ ‫ܶ ܳ‬ ‫ܪܒܐ܆ ݂ܰܘ ݂ܰ‬ ‫ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܝܘܗܝ‪ܳ .‬‬ ‫ܐܬܐ ܠ ܳܘܬܶܗ ݂ܰܓ ܳ‬ ‫ܘܒܥܶܝܐ ̱ܗ ܳܘܐ ܶܡܳܶܝܗ ܶܘ ݂ܰܐܡܝܪ‬ ‫ܢܦ‬ ‫ܘ‬ ‫ܝܠ ܥܝܠ ̈ܪܓܠ ̱‬ ‫ܶ ݂ܰ ݂ܰ‬ ‫ܶ ܶ ܳ ܶ ݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫ܠܗ‪ .‬ܐܢ ܨܒܐ ܐܢ̱ܬ ܡܫܟܚ ܐܢ̱ܬ ܠܡܕܟܝܘܬ ̱ܝ‪.‬‬ ‫ܡܐ ܽܗܘ ܶܕܝ ܝܶ ܽܫܘܥ ܐܶܬ ݂ܰܪ ݂ܰܚ ݂ܰ‬ ‫ܥܠܘܗܝ‪݂ܰ .‬ܘܦ ݂ܰܫܛ ܐ ܶܝܕܗ ܶ‬ ‫ܩܪܒ ܶܠܝܗ ܶܘ ݂ܰܐܡܝܪ‪ܳ .‬ܨ ܶܒܝܐ ܐ̱ ܳܢ‬ ‫̱‬ ‫ܶ‬ ‫ܐܬ ݂ܰܕ ܳܟܐ‪.‬‬ ‫ܳ ܳ‬ ‫ܥܬܐ ܐܶ ݂ܰ ܠ ݂ܰܓ ܶ‬ ‫ܡܒ ܳ‬ ‫ܪܒܗ ܶܡܳܶܗ ܶܘܐܬ ݂ܰܕܟ̱‪.‬‬ ‫ܘܒܗ ܒܫ‬ ‫ܳ‬ ‫ܡܓ ݂ܰܘܟܐܐ ܶܒܗ ݂ܰܘܐܦ ܶܩܗ‬

‫‪6‬‬

Ch.



After John had been handed over, Jesus went to Galilee and preached the good news of the kingdom of God,



saying, “The time is fulfilled and the kingdom of God has arrived. Repent and believe in the good news.”



While he was walking around the Sea1 of Galilee, he saw Simon and his brother Andrew casting nets into the sea, for they were fishermen.



Jesus said to them, “Follow me, and I will make you fishers of people.”



At once they left their nets and followed him.



After he had passed on a little farther, he saw James, the son of Zebedee, and his brother John, who were also in a boat, repairing their nets.



He called them, and at once they left their father Zebedee in the boat with the hired hands and followed him.



When he entered Capernaum, he immediately began teaching on the Sabbaths in their synagogues.



They were amazed at his teaching, because he was teaching them as one having authority and not like their scribes.



In their synagogue there was a man who had an impure spirit in him. He called out,



“What do you have to do with us,2 Jesus the Nazarene? Have you come to destroy us? I know who you are—the Holy One of God.”



Jesus rebuked him, “Shut your mouth, and come out of him!”



The unclean spirit threw the man3 down, cried out in a loud voice, and came out of him.



They all marveled and were asking each other, “Who is this, and what is this new teaching? For with authority he commands even the unclean spirits, and they obey him.”



At once, news of him went out throughout the region of Galilee. 1

‘sea’ or ‘lake’ (twice in v. 16; the term can have either meaning).

2

‘What do you have to do with us’: lit. ‘What is there between you and us’.

3

‘the man’: lit. ‘him’.



‫‪14‬‬

‫‪15‬‬

‫‪16‬‬

‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬

‫‪1‬‬

‫‪1‬‬ ‫‪‬‬

‫‪3‬‬ ‫‪4‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫‪8‬‬

‫ܳ ݂ܰ ܶ ܳ ݂ܰ ܳ‬ ‫ܶ ܶ ܽ ݂ܰ ܶ ܳ‬ ‫݂ܰ‬ ‫ܣܒܝܪܬܐ‬ ‫ܘܚ ܳܳ ܆ ܐܬܐ ܶܠܗ ܝܶ ܽܫܘܥ ݂ܰܠܓܠܝ ܶܠ‪ .‬ܘܡܟܪ ̱ܗܘܐ‬ ‫ܝܕ ܳܒܬܪ ܶܕ ܐܫܬܠ ܕܝ ܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕ ݂ܰܡܠ ܽܟܘܬܗ ݂ܰܕܠܐ ܳܗܐ‬ ‫݂ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܝܗ ܶܘ ݂ܰܐܡܝܪ‪ܶ .‬‬ ‫ܘܗ ܶ‬ ‫ܝܗܐ‪ܽ .‬ܬܘܒܝ ̱ܘ‪݂ܰ .‬‬ ‫ܝܘܬܐ ݂ܰܕܠܐܳܝ ܳ‬ ‫ܝܡܳܝ ̱ܘ‬ ‫ܫܠܝ ܶܠܝܝܗ ݂ܰ ܒ ܳܳܝܝܐ ݂ܰܘܡܛܝܝܬ ܡܠ ܟܝ‬ ‫݂ܰ ݂ܰ ܳ‬ ‫ܣܒܪܬܐ‪.‬‬ ‫ܒ‬ ‫݂ܰ‬ ‫݂ܰ ܶ‬ ‫ܽ‬ ‫ܝܘ ݂ܰ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܚܝܕ ݂ܰ̈ܪܝ ݂ܰܝ ܳܡܝܐ ݂ܰܕ ܓܠܝ ܳܝܶܠ܆ ܳ‬ ‫ܡܗ ܶܠܟ ܳ‬ ‫ܝܘܗܝ‬ ‫ܚܝܙ ܐ ܠ ܶܫܡܥܝܘܢ ܘܠܢܝܕܪ ܳܐܘ ܐ ܽܚ ̱‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܳ ܽ‬ ‫ܝܗܘܢ ̱ܗ ݂ܰܘܘ ܶܓܝܪ ݂ܰܨ ܳ ̈ܝ ܶܕܐ‪.‬‬ ‫ܕ ܳܪ ܶܡܝ ܡܨ ̈ܝ ܳܕܬܐ ܒ ݂ܰܝ ܳܡܐ‪ .‬ܐ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫ܳ‬ ‫ܬܪ ̱ܝ‪ܶ .‬ܘ ܶ‬ ‫ܐܥܒܕ ܽܟܘܢ ݂ܰܨ ܳ ̈ܝ ܶܕܐ ݂ܰܕ ̈ܒ ݂ܰܳ ̱ ܐ̱ ܳܢ ̈ܫܐ‪.‬‬ ‫ܝܙ ܶܘ ݂ܰܐܡܪ ܠ ܽܗܘܢ ܝܶ ܽܫܘܥ‪ .‬ܬܘ ܒ‬ ‫ܝܚ ܶ‬ ‫ܚܕܐ ݂ܰ‬ ‫ܘܡ ܳ‬ ‫ܫܒܩ ̱ܘ ܡܨ ̈ܝ ܳܕܬ ܽܗܘܢ ܶܘܐ ݂ܰ ܠ ̱ܘ ܳܒܬ ܶܪܗ‪.‬‬ ‫݂ܰ ݂ܰ ݂ܰ ݂ܰ ܽ ݂ܰ ݂ܰ‬ ‫ܚܝܙ ܐ ܠ ݂ܰܝ ܽ‬ ‫ܝܛ ݂ܰ‬ ‫ܘܟܕ ݂ܰ‬ ‫ܥܒܪ ݂ܰܩܠܝܠ܆ ܳ‬ ‫ܝܘܗܝ‪ܳ .‬ܘܐܦ‬ ‫ܥܩܝܘܒ ܒܝܪ ܒܝܕܝ ܘܠ ܝ‬ ‫ܝܘܚ ܳܳ ܐ ܽܚ ̱‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܠ ܽܗܘܢ ݂ܰܒܣܦܝ̱ܳܬܐ ݂ܰܕܡܬܩܳ ܝ ܡܨ ̈ܝ ܳܕܬ ܽܗܘܢ‬ ‫ܳ‬ ‫ܬܐ ݂ܰܥ ݂ܰܐܓ ܶ‬ ‫݂ܰ ܽ ܽ‬ ‫ܟ ݂ܰܘ ܳ‬ ‫ܩܪܐ ܐܶ ܽܢܘܢ‪ܶ .‬‬ ‫ܚܕܐ ݂ܰ‬ ‫ܘܡ ܳ‬ ‫ܝ̈ܪ ܐ ܶܘܐ ݂ܰ ܠ ̱ܘ‬ ‫ܫܒܩ ̱ܘ ܠ ݂ܰܙܒ ݂ܰܕܝ ܐܒܘܗܘܢ ݂ܰܒܣܦܝ̱ܳ‬ ‫ܳܒܬ ܶܪܗ܀‬ ‫ܶ‬ ‫ܟܐ ݂ܰ‬ ‫ܘܟܕ ݂ܰܥܠ ̱ܘ ݂ܰܠܟ ݂ܰܦ ݂ܰܪܢ ܽܚܘ ܆ ܶܡ ܳ‬ ‫ܚܕܐ ݂ܰܡ ܶܠܦ ̱ܗ ܳܘܐ ܒ ݂ܰܫ ̈ܒܐ ݂ܰܒܟ ܽܳ ̈ܘ ܳܫܬ ܽܗܘܢ‪.‬‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫݂ܰ ܳ‬ ‫ܘܬܡܝܗܝ ܗ ݂ܰܘܘ ܒ ܽܝܘܠ ܳܦܳܶܗ‪݂ܰ .‬ܡ ܶܠܦ ܗ ܳܘܐ ܠ ܽ‬ ‫ܡܫܠ ܛܝܐ܆ ܘܠ‬ ‫ܝܗܘܢ ܶܓܝܝܪ ܐܝܝܟ‬ ‫ܟܒ‬ ‫̱‬ ‫̱‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܐܝܟ ܣܦ̈ܪܝܗܘܢ܀‬ ‫݂ܰ‬ ‫ܶ ܽ ܳ ݂ܰ ܳ‬ ‫ܐܬܐ‪݂ܰ .‬ܘ ܳ‬ ‫ܩܥܐ‬ ‫ܟܓ ܘܐ݂ܳ ̱ܗ ܳܘܐ ݂ܰܒܟ ܽܳܘܫܬ ܽܗܘܢ܆ ݂ܰܓܒ ܳܪܐ ܕ ܐ݂ܳ ܒܗ ܪܘܚܐ ܛܡ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫ܶ ݂ܰ‬ ‫ܟܕ ܶܘ ݂ܰܐܡܪ‪ܳ .‬ܡܐ ݂ܰܠ ܳ‬ ‫ܘܒ ܽܕܘܬܢ‪ܳ .‬ܝ ݂ܰܕܥ ܐ̱ ܳܢ ܳܠܟ ݂ܰܡܝ‬ ‫ܘܠܟ ܝܶ ܽܫܘܥ܅ ܳܢ ܳܨܪ ܳܝܐ‪ .‬ܐܬ݂ܳ ܠ ܡ‬ ‫ܳ‬ ‫݂ܰܐܢ̱ܬ ݂ܰܩܕ ܶ‬ ‫ܝܫܗ܅ ݂ܰܕܠܐ ܳܗܐ‪.‬‬ ‫ܘܡܟ ܽ‬ ‫ܟܗ ݂ܰܘܟ ܳܐܐ ܶܒܗ ܝܶ ܽܫܘܥ ܶܘ ݂ܰܐܡܪ‪ܽ .‬‬ ‫ܣܟܘܪ ܽܦ ܳ‬ ‫ܘܦܘܩ ܶܡܳܶܗ‪.‬‬ ‫ܳ‬ ‫݂ܰ ܳ ܶ ܽ ܳ ݂ܰ ܳ‬ ‫ܬܐ ݂ܰܘ ܳ‬ ‫ܩܥܬ ܒ ܳܩܶܠ ܳܪ ܳܡܐ ܘܢܶܦ ݂ܰܩܬ ܶܡܳܶܗ‪.‬‬ ‫ܟܘ ܘܫܕܬܗ ܪܘܚܐ ܛܳܦ‬ ‫ܘܒܥܶܝ ̱ܗ ݂ܰܘܘ ݂ܰܚܕ ݂ܰܥ ݂ܰܚܕ ܳܘܐܡܪܝ ‪ .‬ܕ ܳܡ ܳܳܐ ̱ܗܝ ܳܗ ܶܕ ܐ‪݂ܰ .‬‬ ‫ܟܙ ܶܘܐܬ ݂ܰܕ ݂ܰܡܪ ̱ܘ ܽܟ ܽܗܘܢ ܳ‬ ‫ܘܡ ܽܳܝܘ‬ ‫ܽ ܶ ݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫ܘܡܫܬ ̈ܡ ܳܥܝ‬ ‫ܘܚܐ ܛ ̈ܳ ܳܦܝܬܐ ܳܦ ܶܩܝܕ‬ ‫ܽܝܘܠ ܳܦ ܳܳܐ ܳܗ ܳܢ ݂ܰܚ ̱ܕܬܐ܇ ݂ܰܕܒ ܽܫܘܠ ܛ ܳܳܐ ܳܘܐܦ ܠ̈ܪ‬ ‫ܶܠܗ‪.‬‬ ‫ܶ ܳ ݂ܰ ܶ‬ ‫ܶ ݂ܰ‬ ‫ܳ‬ ‫ܢܦܩ ܛ ܶܒܗ ܒ ݂ܽܟܗ ܐܬ ܳܪ ܐ ݂ܰܕ ܓܠܝ ܶܠ܀‬ ‫ܟܚ ܘܡܚܕܐ‬ ‫‪4‬‬

Ch. 

Chapter  I



The beginning of the Gospel of Jesus the Messiah, the Son of God:



As it is written in Isaiah the prophet, “Behold, I am sending my messenger before you,1 who will make ready your way,



a voice calling in the wilderness, ‘Prepare the way of the Lord and make his paths straight.’”2



John was in the wilderness, baptizing and preaching a baptism of repentance for the forgiveness of sins.



The whole district of Judaea and all the people of Jerusalem were going out to him, and he baptized them in the Jordan river as they confessed their sins.



As for John, he was clothed in a garment of camel’s hair and he wore a leather belt around his waist. His food was locusts and wild honey.



He would preach and say, “Behold, after me comes one who is more powerful than I, the straps of whose sandals I am not worthy to bend down and untie.



I have baptized you in water, but he will baptize you with the Holy Spirit.”



It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.



As soon as he came up out of the water, he saw heaven3 torn open and the Spirit like a dove that descended upon him,



and there was a voice from heaven, “You are my beloved Son; in you I am well pleased.”



At once the Spirit brought Jesus4 out to the wilderness,



and he was there in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels ministered to him. 1

‘before you’: lit. ‘before your face’.

2

Isaiah 40:3.

‘heaven’ or ‘the sky’ (also in v. 11; the term can mean ‘sky/heavens’ in a literal sense or ‘heaven’ in a more transcendent sense). 3

4

‘Jesus’: lit. ‘him’.



‫ܶ‬ ‫ܶܩ ݂ܰܦܶܠ ܳܘܢ‪ :‬ܐ‪.‬‬ ‫ܨܚ ܐ‬ ‫‪1‬‬

‫ܐ‬

‫‪‬‬

‫ܒ‬

‫‪3‬‬

‫ܓ‬

‫‪4‬‬

‫ܕ‬

‫‪5‬‬

‫ܗ‬

‫‪6‬‬

‫ܘ‬

‫‪7‬‬

‫‪8‬‬

‫ܚ‬

‫‪9‬‬

‫ܛ‬

‫‪ 11‬ܝ‬ ‫‪ 11‬ܝܐ‬ ‫‪ 1‬ܝܒ‬ ‫‪ 13‬ܝܓ‬

‫ܳ‬ ‫݂ܰܕܠܐ ܳܗܐ܀܀‬ ‫݂ܰ‬ ‫ܪܨ ܳ‬ ‫ܩܝܕ ݂ܰܦ ܽ‬ ‫ܝ̱ ܳ‬ ‫ܘܦܝܟ ܕ ݂ܰܢܬ ܶܩܝ‬ ‫݂ܰܡܶܠܟ ̱‬

‫ܪܝ ܳܫܐ ܶܕ ݂ܰܐܘ ܶ‬ ‫ܢܓܠ ܳܝܘܢ ܕܝܶ ܽܫܘܥ ܡܫܝ ܳܚܐ܆ ܒ ܶܪܗ‬ ‫ܐܫ ܳ‬ ‫ܥܝܐ ܢܒ ܳܝܐ‪ܳ .‬ܗܐ ݂ܰ‬ ‫݂ܰܐܝܟ ݂ܰܕܟܝܒ ܶܒ ݂ܰ‬ ‫ܡܫ ݂ܰܕܪ ܐ̱ ܳܢ‬ ‫ܽܐ ܳ‬ ‫ܘܪܚܟ܀‬ ‫݂ܰ‬ ‫ܘܪܚܗ ܕ ܳܡ ܳܪܝܐ ݂ܰܘ ݂ܰ‬ ‫ܳܩ ܳܶܠ ܕ ܳܩ ܶܪ ܐ ܒ ݂ܰܡܕܒ ܳܪܐ‪݂ܰ .‬ܛܝܶܒ ̱ܘ ܽܐ ܶ‬ ‫ܘܗܝ܀‬ ‫ܐܫܘܘ ܫܒ ̈ܝܠ ̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܪ ݂ܰܡ ܽ‬ ‫ܘܡܟ ܶ‬ ‫ܝܘܚ ܳܳ ܒ ݂ܰܡܕܒ ܳܝܪܐ܆ ݂ܰܡ ܶ‬ ‫ܥܡܝܝܕ ݂ܰ‬ ‫ܳ‬ ‫ܗܘܐ ܽܝ ݂ܰ‬ ‫ܥܡܝܝܘܕ݂ܳܐ ݂ܰܕܬ ܳܝ ܽܒܝܘܬܐ ܠ ܽܫܘܒ ܳܩ ܳܳܝܝܐ‬ ‫ܳ‬ ‫݂ܰܕ ̈ܚܛ ܶܗܐ܀‬ ‫ܳܘܢܦ ܳܩܐ ܗ ܳܘܬ ܠ ܳܘܬܶܗ ܽ ܳ‬ ‫ܘܟ ܽܗܘܢ ܒ ݂ܰ ̈ܳ ̱ ܽܐܘܪ ܶ‬ ‫ܟ ܗ ܳܟܘܪ ܕ ܽ‬ ‫ܝܗܘܕ܆ ܽ‬ ‫ܘܡ ܶ‬ ‫ܫܠܝ ‪݂ܰ .‬‬ ‫ܥܡܝܕ‬ ‫̱‬ ‫ܽ ܳ ݂ܰ ݂ܰ ܶ ݂ܰ ̈ ܳ‬ ‫ܽ‬ ‫݂ܰ‬ ‫̱ܗ ܳܘܐ ܠ ܽܗܘܢ ܒܝܘܪܕܢ ܆ ܟܕ ܡܘܕܝ ܒܚܛܗܝܗܘܢ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܘܫܐ ܕ ݂ܰܣ ܳ‬ ‫ܘܚ ܳܳ ܠ ܒܝܫ ̱ܗ ܳܘܐ ܠ ܽܒ ܳ‬ ‫ܽܗܘ ܶܕܝ ܽܝ ݂ܰ‬ ‫ܥܪܐ ܕ ݂ܰܓ ̈ܡܶܠ‪݂ܰ .‬ܘܐܣܝܝܪ ̱ܗ ܳܘܐ ܥܶ ݂ܰܪܩܝܬܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܡ ܽ‬ ‫ܕ ܶܡ ܳ‬ ‫ܫܟܐ ܒ ݂ܰܚ ݂ܰܨ ̈ܘ ̱ܗܝ‪ܶ .‬‬ ‫݂ܳܝܗ ̱ܗ ܳܘܬ ݂ܰܩ ̈ܡ ܶܨ ܐ ܶ‬ ‫ܘܕܒ ܳܫܐ ܕ ݂ܰܒ ܳܪܐ܀‬ ‫ܐܟܘܠ ܬܗ ܐ‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫݂ܰ‬ ‫ܘܡܟ ܶ‬ ‫ܝܝ̱‪݂ܰ .‬ܗܘ ܕ ܳܠ ܳܫ ܶ‬ ‫݂ܰ‬ ‫ܝܝܘܐ ܐ̱ ܳܢ‬ ‫ܝܝܪ ܶ ̱ܗ ܳܘܐ ܳܘ ݂ܰܐܡܝܝܪ‪ܳ .‬ܗܐ ܐܬܐ ܳܒܝܝܬܪ ̱ܝ ܕ ݂ܰܚ ܝܠ ܝܝܬܢ ܶܡܳ ̱‬ ‫ܶ ݂ܰ ܶ ̈‬ ‫ܘܗܝ‪.‬‬ ‫ܶܕ ܐܓ ݂ܰܗܢ ܐܫܪ ܐ ܥ̈ܪܩܐ ݂ܰܕܡ ܳܣ ݂ܰܳ ̱‬ ‫ܥܡܕܬ ܽܟܘܢ ܒ ݂ܰܡ ܳ ̈ܝܐ‪ܽ .‬ܗܘ ܶܕܝ ݂ܰܢ ܶ‬ ‫ܐܶ ܳܢ ݂ܰܐ ܶ‬ ‫ܥܡܕ ܽܟܘܢ ܒ ܽܪ ܳ‬ ‫ܘܚܐ ܕ ܽܩܘܕ ܳܫܐ܀‬ ‫݂ܰ ܳ ݂ܰ ̈ ܳ ܳ‬ ‫ܬܐ ܳܗ ܽܢܘܢ܆ ܐܶ ܳܬܐ ܝܶ ܽܫܘܥ‪ܶ .‬ܡ ܳܢ ݂ܰܨܪܬ ݂ܰܕ ܓܠܝ ܳܶܠ‪ܶ .‬ܘܐܬ ܶ‬ ‫ܥܡܕ ܒ ܽܝܘܪܕ ܳܢ ܶܡܝ‬ ‫ܘܗܘܐ ܒܝܘܡ‬ ‫ܽܝ ݂ܰ‬ ‫ܘܚ ܳܳ ܀‬ ‫݂ܰ‬ ‫݂ܰ ܳ ̈ ܽ‬ ‫ܚܕܐ ݂ܰܕ ܶ‬ ‫ܶ‬ ‫ܣܠܩ ܶܡ ݂ܰܡ ܳ ̈ܝܐ܆ ܳ‬ ‫ܘܚܝܐ ݂ܰܐܝܝܟ ݂ܰܝ ܳ‬ ‫ܘܪ ܳ‬ ‫ܘܡ ܳ‬ ‫ܝܘܢ ܕܢܶ ܚܝܬܬ‬ ‫ܚܙ ܐ ܶܕ ܐܣܬ ܶܕܩ ̱ܘ ܫܡܝܐ‪.‬‬ ‫݂ܰ‬ ‫ܘܗܝ‪.‬‬ ‫ܥܠ ̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܗܘܐ ܶܡ ݂ܰ‬ ‫ܘܩ ܳܶܠ ܳ‬ ‫ܫܡ ܳ ̈ܝܐ܆ ݂ܰܐܢ̱ܬ ܽ ̱ܗܘ ܶܒܪ ̱ܝ ݂ܰܚܒ ܳ‬ ‫ܝܒܐ ܳܒܟ ܐܨ ܛܒܬܝ܀‬ ‫ܶ ܳ ݂ܰ ܶ ܶ‬ ‫ܩܬܗ ܽܪ ܳ‬ ‫ܘܚܐ ܠ ݂ܰܡܕܒ ܳܪܐ‪.‬‬ ‫ܘܡܚܕܐ ܐܦ‬ ‫݂ܰ ܳ ݂ܰ‬ ‫ܳ ̈ ܳ ݂ܰ‬ ‫ܳ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܘܗܝ‬ ‫ܘ‬ ‫ܗܘܐ ܬ ܳܡ ܒ ݂ܰ ܳܡܕܒܪܐ ݂ܰܝܘ ܳܡܬܐ ܐ̈ܪܒܥܝ ܟܕ ݂ܰ ܶܶܡܬ ݂ܰܢ ܶܣܝܐ ܶܡܝ ܳܣܛ ܳܳܝܐ‪ .‬ܘܐ݂ܳ ̱‬ ‫̈‬ ‫ܶ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫݂ܰ‬ ‫݂ܰ‬ ‫̱ܗܘܐ ܥ ܚ ܝܘܬܐ‪ .‬ܘܡܫܡܫܝ ̱ܗܘܘ ܠܗ ܡܶܠܟܐ܀‬

‫‪‬‬

‫ܣ‬

‫ܘܙܘܬܐ ܕ‬

‫ܐ‬

‫ܢ‬

‫ܐܘ ܓ‬

THE HOLY GOSPEL PROCLAMATION OF MARK

‫ܬܕܐ‬ ‫ܣ‬ ‫ܐ‪.‬‬ ‫ܐ‬ ‫ܣ‬ ‫ܐܨܐ‬

‫ܐ ܘܙܘܬܐ ܕ‬ ‫ܘܪܬ ܒ ܐܘ ܓ ܢ‬ ‫ܒܐ ܗ‬ ‫ܒ ܬܐ ܐ ܓ‬ ‫ܐ܆‬ ‫ܐ‬ ‫ܐ ܕ‬ ‫ܬ‬ ‫݀‬ ‫ܐ ܕ ܬ ܬܐ ܕ ܒܐ‬ ‫ܕ ܨܘܪܬ ܒ ܗܕܐ‬ ‫ܐܬ‬ ‫̈‬ ‫݀‬ ‫݀‬ ‫ܐܒ ܐ‬ ‫ܬܪ‬ ‫ܕܒ ܐ ܐ ܘܕ ܐ ܕܐܬ ܒ ̱ܗܘܬ‬ ‫ܺ‬ ‫ܰ‬ ‫ܐ‬ ‫ܗ ܝ ܓ ـ ܐܡ ܒ‬ ‫ܐܕܘܐܪܕ ݁ ܽ ܶܙܐ ܘܓ ܪܓ‬ ‫ܨ ̈ܐ‬ ‫ܐ ܐ‬ ‫ܐ܆ ܘ‬ ‫̈ ܐ ܘܒ ܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܳ ܒ ̇ܬ‬ ‫ܓܒܐ‬ ‫ܐ ܒ ܐ ܐ‬ ‫ܐ ܗܕܐ ܕ‬ ‫ܐ ܡ ܒ‬ ‫ܰ‬ ‫ܒ‬ ‫ܐ‬ ‫ܬܐ ܕ‬ ‫ܬ‬ ‫ܬܘܪܨ ܒ ܐ‬ ‫ܕܐܪܬܓ ܰ ܺ ܐ ܐܘ‬ ‫ܳ ݂‬ ‫ܺ‬ ‫»ܺܪ ܐ« )ܐ‪:‬ܐ(܆‬ ‫» ܪ ܳ ܐ«‬ ‫̇ܒ‬ ‫ܐ ‪:‬‬ ‫ܒ ܐ‪ .‬ܐ ܺ ܐ‬ ‫ܺ̈ܪ ܐ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫»ܘ ݂ « ܐܘ‬ ‫(܆ »ܘ ݂ ̱ «‬ ‫» ݂ܘܬ ܐ« )ܗ‪:‬‬ ‫ܘܬܐ ܶܐ«‬ ‫» ݂‬ ‫̈‬ ‫ܘܬܪܨܬ ܕܐ ܕܐ ̇ ܆ ܘ ̇ ܪܬ ܐ ܢ ܒ ܬܕܐ‬ ‫ܒ ܐ ܓ ܐ ܐ )ܗ‪̇ .( :‬‬ ‫̈‬ ‫̇‬ ‫ܬ‬ ‫ܬܪܬ‬ ‫ܒ ܕܒ‬ ‫ܒ ܐ ‪ .IX‬ܘ‬ ‫ܐܓ ܐ ܕ‬ ‫ܐ ܕܕ ܐ ܕ ܝ ܓܒ ܐ‬ ‫ܐ ܕܐܘ ܓ ܢ‬ ‫̇ܐܨ ܨܚ(‬ ‫)‬ ‫̈‬ ‫‪(35/2‬‬ ‫ܕܐ ܕ ܕܐ )ܬ‬ ‫ܐ ܕ ܬܐ ܕܐܪܒ‬ ‫ܐ ܐ‬ ‫ܕ‬ ‫݁ ܰ ݁ܶ‬ ‫ܶ ܶ‬ ‫ܰ ݁ܶ‬ ‫ܘܐ‬ ‫ܒܒ ܗ«‬ ‫» ݂ܒ ܗ«‬ ‫» ݂ܒ ݂ ܗ« )ܐ‪( :‬܆ ܘܐܦ » ݂‬ ‫݁ ܶ ܶ‬ ‫ܒܒ ݂ ܗ« )ܒ‪ .( :‬ܘܐܘ ̇‬ ‫ܬ‬ ‫ܐ ܕ ܒ ܐ‬ ‫ܬܘܒ‬ ‫» ݂‬ ‫ܒ ܐ‪.‬‬ ‫̈ܪ ܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܬܐ ܕ‬ ‫ܐ ܐ ܪܐܘܣ‬ ‫ܒ ܒ ܬܐ ܒ ܐ ܪ ܐ‬ ‫ܐܕ ܆‬ ‫ܒ ܐ̱‬ ‫݁‬ ‫ܐ‪ .‬ܘ ܕܐ ܐ̱ ܒ ̱ܬ‬ ‫ܐ ܗܕܐ ܡ‬ ‫ܕ ܐ ܓ ܐ ܕ‬ ‫ܘ ܒ ̈ ̈ܪ ܐ ܒ ܐ ܓܒ ܐ ܐ ܘ ܒ ܐܢ ܐ‬ ‫ܙܘܓ ̱ ݂‬ ‫ܐ‬ ‫ܐ ܣ ܪ‬ ‫ܘ‬ ‫ܓ ܘܬ ܪܘ ܘܢ ܬܝ‪ .‬ܘ‬ ‫ܐ̱‬ ‫̈‬ ‫̈‬ ‫܀ ܐ ܘܐ ܀‬ ‫ܐ ܬܘܕ ܕ‬ ‫ܒ ܡ‬ ‫܆ ܬ‬ ‫ܕܘ ܕ ܬܝ‬ ‫ܐܙ‬ ‫ܓ ܪܓ ܒ ܐ ܢ ܕܒ‬

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‫ܒ ܡ‬ ‫ܓ ܪܓ ܐܣ‬

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