Jacob of Sarug’s Homily Concerning

the Red Heifer and the Crucifixion of

our Lord
 Texts from Christian Late Antiquity

78

Series Editor

George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting

ancient Christian texts both in their original languages and with
accompanying contemporary English translations.
Jacob of Sarug’s Homily Concerning
the Red Heifer and the Crucifixion of
our Lord

Edited and Translated by

Demetrios Alibertis

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2022
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 TABLE OF CONTENTS

Table of Contents ......................................................................... v

Introduction ................................................................................. 1
Summary ............................................................................ 11
Text and Translation .................................................................. 13
Memra 77: Concerning the Red Heifer which is
commanded in the Law to be burnt in place of the
sins of the assembly: And concerning the
Crucifixion of our Lord ............................................... 14
Bibliography ............................................................................... 55
Ancient Sources .................................................................. 55
Modern Sources .................................................................. 55
Index of Biblical References ....................................................... 57

v
 INTRODUCTION

INFORMATION ON THIS HOMILY

Homily Title: Concerning the Red Heifer which is commanded in the
Law to be burnt in place of the sins of the assembly: And concerning
the Crucifixion of our Lord.
Source of Text: Homiliae Selectae Mar-Jacobi Sarugensis, edited by
Paul Bedjan (Paris-Leipzig: Harrassowitz, 1907, 2nd ed. Piscataway:
Gorgias Press, 2006), vol. 3, pp. 242–259. [Homily 77]
Lines: 344

In his seventy-seventh mimrō, Jacob of Sarug expounds on one

of the most intriguing and puzzling sacrifices commanded in the
Hebrew Bible, the red heifer slaughter ritual in Numbers 19. In
this rite, the Israelites were instructed to take a perfect, unblem-
ished, red heifer, upon which no yoke was ever laid, and to de-
liver it to the priest who would remove it from the camp. Out-
side of the camp, the heifer was slaughtered before the priest
who would, thereafter, take some of the blood and sprinkle it
towards the entrance of the Tent of Meeting, seven times. After
the sprinkling of the blood, the entire animal, was completely
immolated. The priest, as instructed, threw into the great con-
flagration which consumed the heifer three items – cedar wood,
hyssop and a piece of wool material dyed scarlet. At the end of
this process, the ashes of the animal were collected by an indi-
vidual who was ritually pure and were stored in a clean place to
be used by the Israelites to purify themselves and their dwell-
ings from corpse impurity. Jacob examines all aspects of the
brief chapter, but focuses especially on the enigma of the ritual;
while the ashes of the red heifer were supposed to have a purga-
1
2 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

tive effect and, as such, were to be used to expunge impurity

from those who had come into contact with a corpse or grave,
all involved in the sacrifice itself were rendered unclean by it for
the duration of the day. The officiating priest and all other par-
ticipants were permitted to re-enter the camp of the Israelites in
the evening, only after having washed their clothing and having
bathed themselves. It is on this very puzzling and contradictory
situation that Mar Jacob is able to skillfully weave together a
typological interpretation of the narrative, portraying every fea-
ture of the ritual as being a type (tupsō), or a symbol (rōzō), or a
shadow (ṭelōnitō) that depicts (ṣōar) Christ’s passion, blood and
death. For Jacob, the entire story is a prefigurement of Christ’s
death and its ability to restore and permanently purify all who
enter the church through baptism.
Jacob’s mimrō ‘On the Red Heifer’ consists of 172 stanzas
written in dodecasyllabic meter and was divided into ten sec-
tions by Bedjan in his critical edition. 1 In section 1 (lines 1–36),
Jacob begins with a rhetorical preamble in which he declares his
inability to approach the subject matter. He begins by stating
how he is approaching the treasury of God’s mysteries to make
trade with it (lmettagōru). Jacob requests that God give him the
ability to understand the many symbols of the narrative and he,
in turn, will reveal the mysteries to his audience. There are
three interconnected elements in this introductory section which
are notable. First, Jacob claims that that the Son of God is allud-
ed to many times in Moses’ writings, and how the mystery of the
crucifixion and the image of Christ’s death are portrayed
through the medium of the various sufferings portrayed in Scrip-
ture (15–16; 19–30). Second, Jacob claims that it is only
through divine revelation that one can comprehend the meaning

1
Bedjan based his edition on two manuscripts: (a) London, British Li-
brary, Add. 14,725, f. 29aff; (b) Oxford, Bodleian Library, Cat. 135 (=
Pococke 404), f. 379aff. See Paulus Bedjan, ed., Homiliae Selectae Mar-
Jacobi Sarugensis, (vol. 3; Paris-Leipzig 1905; 2nd ed. Piscataway: Gor-
gias Press, 2006), V-XIV.
 INTRODUCTION 3

of Scriptures (3–6; 9–14; 17–18). Finally, the element of the Eu-

charist is brought into the introduction and is portrayed, albeit
somewhat cryptically at this point, as being the true source of
understanding (5–8; 17–18). It is only later in the mimrō that a
typological association will be made between the ritual and the
Eucharist.
Section 2 (lines 37–66) begins by depicting Moses as an art-
ist who used choice pigments of prophecy (gawne gbayō
danbiutō) to depict Christ throughout the Scriptures (37–38).
Jacob claims that the blood sacrifices of the Hebrew Bible pre-
pared the road of the crucifixion and honored the great slaugh-
ter of Christ that was to tread on the same path (39–42). Jacob
sees the cross of Jesus and the crucifixion prefigured (metnaṣar)
in all the sin-offerings involving blood in Scripture, especially as
the blood of the animal, such as that of the heifer, had the abil-
ity to atone one from sin and to purify the elect of God (41–48).
Jacob finishes the section by warning his audience that if they
are attached to worldly possessions and do not approach the
story in love, they will neither be able to understand the sym-
bols nor see the hidden things therein. One must be fully im-
mersed in love for God and lean towards God, in order for them
to understand the mysteries depicted (49–64).
Section 3 (lines 67–90) is simply a restatement of the bibli-
cal narrative as found in the Bible. Section 4 (lines 91–134)
commences with a plea to Moses to reveal what the true mean-
ing of the narrative and its symbols are. It is from line 99 on-
wards where the meaning of the ritual finally begins to be deci-
phered. Jacob begins his interpretation with a display of
amazement at the external form of the sacrifice. He claims how
the color of the heifer alone suffices to proclaim a slaughtering
(99–100). Subsequently, Jacob expresses his amazement at how
the sacrifice of the heifer, whose purpose is to purify those who
are ritually unclean, renders the officiating priest impure (117–
134). He rationalizes that the entire rite must be a symbol of
sorts, otherwise this enigma cannot be accounted for. He pro-
ceeds to attack the Jewish nation for preferring the symbols of
Scripture to the Lord of the symbols. One of the key features of
this section is Jacob describing the ritual as being nothing more
4 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

than a shadow, a term he will use six times in total throughout

the homily. For Jacob, the efficacy of the rite rested in the fact
that it was a shadow of the Son of God (bṭelōniteh dbar alōhō).
He plays on a shadow-body analogy and shows himself as being
puzzled at how the Jewish people could love the shadow but
hate the great body (gušmō rabō) casting the shadow – the Lord
Himself (109–114).
In section 5 (lines 135–180), Jacob proceeds to question
the conundrum of the narrative. He presents a brief, fictional
dialogue wherein he asks the priest what the source of his impu-
rity is. When the priest replies that the offering he made was the
cause of his own defilement, Jacob logically assumes that if this
were the case, then the animal itself would have had to been
defiled (135–140). He then proceeds to cast the narrative
through the lens of Christian typological exegesis, but not before
portraying the cross of Jesus as a key through which the hidden
things of Scripture are revealed. Beginning with the color of the
animal as itself being an indicator that the rite gestures towards
its being a portrayal of Christ’s slaughter, Jacob goes on to jux-
tapose the themes of life and death. He maintains that the rea-
son the heifer was red was so that it would signify both life and
death simultaneously: while the animal symbolizes death
through its color, yet is it alive and moves towards its death. He
interprets the simultaneous presence of life and death in the yet-
alive heifer as an image of Christ, in whose death life sprung
forth for the world (153–166). Jacob also interprets the color of
the animal and its movement towards the place of its slaughter
as a symbol of the injured Christ going towards His death (173–
178). He summarizes these points well in the final verses of the
section: “He poured forth on it a color which proclaimed heavily
the death [of the Son], and he proclaimed it a sacrifice that
through it he would purify those who are unclean” (179–180).
In section 6 (lines 181–216), Jacob delineates the meaning
of the other three materials used in the rite: the hyssop, the scar-
let dye, and the cedarwood. According to the homilist, these
items were intended to increase the symbolic imagery of the
narrative in order to make undisputedly clear that all elements
of the rite foreshadowed the crucifixion. As such, the mingling
 INTRODUCTION 5

of hyssop, a symbol of purity, with the wool of scarlet dye, an-

other representation of blood, was intended to portray the im-
age of pure blood so as to depict the pure blood of Christ which
was shed at the crucifixion (185–188; 195–198). As for the ce-
darwood, this was included in order to portray the wood of the
cross on which the slaughter occurred (189–194). After provid-
ing his interpretation on these items and their role in the ritual,
Jacob again asks a series of rhetorical questions whose purpose
is to confirm the symbolic value of these very elements (211–
216).
In section 7 (lines 217–252), Jacob continues interpreting
other aspects of the ritual, providing for the audience his most
comprehensive assessment of the narrative yet. He begins by
describing how the removal of the heifer from the camp to be
slaughtered outside is a type of Jesus being crucified outside the
city of Jerusalem. Jacob sees the priest going outside the camp
with the heifer as a likeness of the Lord who was brought out by
the priests to be slayed (233–236). Furthermore, just as the heif-
er that was slaughtered outside the camp of Israel became a
source of sanctification for Israel, so too was Christ’s death out-
side the city walls of Jerusalem a source of sanctification for
Israel and the whole world (237–238). Furthermore, Jacob reit-
erates in this section two typological links already seen earlier in
the commentary; the cedarwood brought out of the camp is an
image of the cross carried by Jesus to the place of his execution,
and the heifer going towards its death while red is a symbol of
the Lord going towards His death with His body spotted red
with blood from the scourging He had endured (239–242). Fi-
nally, Jacob explains the conundrum of the priest becoming de-
filed from the sacrifice that conveys purity. It is a symbol of the
priests who delivered Christ to death and were made impure
from the act, even though the sacrifice itself effected purgation
for the entire world (243–244). Jacob finishes the section by
comparing the water in which the heifer’s ashes were mixed in
order to be sprinkled, with the water which gushed forth from
Jesus’ pierced side (245–248). He is able to create this connec-
tion on account of the water being a medium of transference for
purity in both situations. In the case of the heifer, it is mixed in
6 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

water for the priest to sprinkle on those suffering from corpse

impurity, while for the church, the water flowing from Christ’s
side is the baptism which purifies and renews the person. 2
Section 8 (lines 253–286) transitions into Jacob discussing
the power of the church’s sprinkling and how it is superior to
the sprinkling of the heifer’s ashes. It is not easy, however, to
decipher Jacob’s use of the word sprinkling (rsōsō) in the verses
here. Whereas in the previous section the ceremonial sprinkling
referred to the entirety of Christ’s sacrifice, with an emphasis on
the blood and water which flowed from His side, here it seems
to be alluding to both the overall sacrifice and baptism. This is
especially made evident in lines 259–260 and 265–266, where
Jacob discusses the restorative properties of this sprinkling. This
new sanctification is able to regenerate the individual: the harlot
becomes a virgin; the old man becomes a youth. Yet, in lines
261–264, it is referring to biblical figures for whom the act of

2
While Jacob does not explicitly state that the water at the crucifixion
is a type for baptism, this is implied on account of the following. First,
in stating that the water coming out of Jesus is, alongside the blood,
able to purify, he creates a strong typological association between the
crucifixion, baptism and the Eucharist, a connection well-attested to in
the early Syriac exegetical tradition. Furthermore, in his mimrō on the
Partaking of the Holy Mysteries [Homily 95], Jacob makes clear the
baptismal dimension of the Eucharist which begins with the piercing of
Christ’s side on Golgotha (lines 19–44). This close connection between
the crucifixion and Christian baptism is seen many times also in
Ephrem’s poetry. See for example, Hymns on the Nativity 16.10; Hymns
on Virginity 15.6, 21.9, 30.10; Nisibene Hymns 39.7; and Hymns on
Epiphany 7.1–3. For an overview of this issue, see Sebastian P. Brock,
“Baptismal Themes in the writings of Jacob of Serug,” in Symposium
Syriacum (vol. 205 in Orientalia Christiana Analecta; Rome: Pontificium
Institutum Orientalium Studiorum, 1978), 325–47; and Brock “Some
Important Baptismal Themes in the Syriac Tradition,” Harp 4 (1991):
189–214. For Jacob’s homily on the Holy Mysteries, see Amir Harrak,
trans., Jacob of Sarug’s Homily on the Partaking of the Holy Mysteries (vol.
19 of Texts from Christian Late Antiquity; ed. George A. Kiraz; Pisca-
taway: Gorgias Press, 2013).
 INTRODUCTION 7

baptism was not applicable. The context of these verses would

indicate that the sprinkling also refers to the grace of the overall
redemptive act of the crucifixion. Further on, Jacob interprets
the priest sprinkling blood seven times towards the Tabernacle
as an instruction to the people to guard the seven gates of their
soul (280). 3 He, of course, instructs that this guarding can only
be accomplished through the cross, by acquiring God’s color in
the soul, and kindling one’s soul towards God (283–286). Thus,
the cedarwood, the scarlet dye and the fire of the offering are
symbols of what one requires to safeguard the soul from the
dangers of the stranger (nukrōyō) seeking to enter therein.
In section 9 (lines 287–318), Jacob merges the mystery of
the Eucharist into this concept of the church’s sprinkling. He
presents a typological association between the great fire in
which the heifer is entirely consumed and the Eucharistic bread.
Within three stanzas, Jacob successfully creates such a connec-
tion by comparing the purifying properties of fire with that of
the bread of the Son (295–298; 301–302). He conceives the Eu-
charistic bread as being infused with a cathartic fire that purifies

3
It is difficult to know from where Jacob inherited the idea of the soul
having seven gates, as no other patristic authority, Syriac or otherwise,
mentions this. While there is a symbolic use of the number seven
throughout the scriptures (see for example Isaiah 11:1–3, Zechariah
3:9, 4:10, and Revelations 1:4; 3:1; 4:5; 5:6), at no point is it used to
refer to the senses or the gates of the soul. There is, however, the possi-
bility that Jacob may in fact be transmitting here a tradition found cir-
culating in Jewish mystical circles during his time. Sefer Yetzirah, the
oldest of kabbalistic texts believed by most scholars to have been com-
piled between the second and sixth centuries CE, contains such a teach-
ing. The anonymous author believes that God took the seven letters of
the Hebrew Bible that take a dagesh (BGD KPRT) and therefore had two
modes of pronunciation, and molded from their special nature the sev-
en planets of the universe, the seven days in the week, and the seven
gates of the soul: two eyes, two ears, two nostrils and the mouth. See
Sefer Yetzirah 4:6–14 in Aryeh Kaplan, Sefer Yetzirah: The Book of Crea-
tion (Rev. ed.; Boston: Weiser Books, 1997), 167–184.
8 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

the individual receiving it. These ideas resonate strongly with

those seen in some of Ephrem’s works, most notably in several
of his hymns. 4 Furthermore, Jacob equates the purified site on
which the heifer is slaughtered and burnt with the church
wherein the bread of the Lord is distributed affectionately to-
wards all her children (300–301). Again, as seen in earlier sec-
tions, he compares the strength of the shadow with that of the
antitype, the very substance of the Lord (305–306). He finishes
by comparing the old purification rite with the new. Jacob
claims the current process for being renewed is superior to the
old as there is no longer a need for any of the old prescriptions.
The cross alone suffices to purify and give life as it is both the
embodiment and the summation of all the old sacrifices (307–
318).
Section 10 (lines 319–344) continues in the theme estab-
lished at the end of the previous section. Jacob continues to em-
phasize how the church no longer requires the animals of the
past in order to purify someone. Bulls and heifers are useless as
it is the blood of Christ and the cross which make whole the in-
dividual. He makes a powerful statement when he claims that
God does not desire any material object but rather the person’s
being alone (323–324). In the last section, Jacob goes into an
anti-Jewish rhetoric wherein he asks the Jewish people to cease
serving the shadows of the past and to accept enlightenment
through the cross. He tells them that they are defiled on account
of having sacrificed Christ but that they can become purified on

4
See hymns 10 and 19 from Ephrem’s Hymns on Faith cycle in Jeffrey
T. Wickes, trans. St. Ephrem the Syrian: The Hymns on Faith (vol. 130 of
The Fathers of the Church: A New Translation; ed. David G. Hunter et al.;
Washington: The Catholic University of America Press, 2015), 121–5,
151–3. For a discussion of fire imagery in connection with offerings,
the Holy Spirit, and the Eucharist, see Sebastian P. Brock, “Fire from
Heaven: from Abel’s Sacrifice to the Eucharist,” in Fire from Heaven:
Studies in Syriac Theology and Liturgy (vol. 863 of Variorum Collected
Studies Series; London: Ashgate Variorum, 2006), 229–243.
 INTRODUCTION 9

account of this same sacrifice (325–340). 5 He finishes the sec-

tion by claiming how accepting Christ does not mean that one
abolishes the law (341–342).
In summary, this homily is an exegetical piece, typical of
the patristic age, which situates a rite described in the Hebrew
Bible within a Christian type-antitype interpretive framework.
Jacob’s objective is to juxtapose the symbols with what he per-
ceives to be their respective realities, in order to show that the
complex and enigmatic red heifer rite can be easily understood
in light of Christ’s passion and death. Staying true to patristic
typology, Jacob’s objective is to display for his audience the
weak and temporary efficacy of the symbol in the old ritual
against the enduring and permanent strength of Christ’s sacrifice
in the New Testament. Indeed, the ashes of the heifer had the
ability to purify, but the purity it bestowed on its recipient was
temporary since encountering another corpse or grave would
return the individual back into a state of impurity, requiring the
purification-process to be repeated. But Christ’s sacrifice, ac-
cording to Jacob, brings about a permanent state of purity for
those willing to be sprinkled by his blood, since it is the summa-
tion of all offerings prescribed in the Old Covenant. Being the
epitome of all past biblical sacrifices, Christ’s offering has the
ability to purify indefinitely not only corpse impurity, but all

5
The statements of Jacob in this section resonate strongly with the re-
marks of Aphrahat in his fourth Demonstration. Aphrahat states that
the Jews have been stained red on account of the blood of Christ and of
the prophets, and can be cleansed only through baptism and their par-
ticipation in the Eucharist. He also stresses that the sacrifices of old are
rejected and God now requires a spiritual offering – prayer. He writes,
“Blood is atoned for by the Blood, and body is purified by the Body.
Sins are washed away in water, and prayer speaks with [God's] majes-
ty. Observe, my friend, that sacrifices and offerings have been rejected,
and that prayer has been chosen instead.” Adam Lehto, The Demonstra-
tions of Aphrahat, the Persian Sage (Vol. 27 of Gorgias Eastern Christian
Studies; ed. George A. Kiraz et al.; Piscataway: Gorgias Press, 2010),
4:19 (144–5).
10 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

forms of defilement, and to wholly renew the individual. For

Jacob, the heifer possessed power to purify, not on account of
some innate property it contained. Rather, the purgative proper-
ties of its ashes rested solely in the symbol which was portrayed
by the rite. The ashes were able to cleanse only because the an-
imal’s ritualistic slaughter was a type of the slaying which
would purify the world – the crucifixion. Thus, through the
power of the cross, operating by means of the heifer and the
other prescribed animals, was sanctification possible in the Old
Testament.
Jacob is certainly not the first church writer to comment on
the red heifer ritual. The late first/early second century CE Epis-
tle of Barnabas is the earliest document to append a Christologi-
cal interpretation to the rite. 6 While the treatment of the topic in
this piece is quite brief, it does establish the ritual as a type of
the crucifixion. Later patristic authorities to also deal with this
narrative in more detail include Epiphanius of Salamis, Theo-
doret of Cyrus and Cyril of Alexandria, the latter two of which
portray the ritual as a prefigurement of Christ’s death and the
purification that this sacrifice brought about for the entire
world. 7 Given the number of times Cyril of Alexandria deals
with the matter, his consistent typological application of Christ’s
passion and death to the various components of the narrative, as
well as the fact that he was an author whom both the Chalcedo-
nians and Anti-Chalcedonians respected and utilized, it is possi-
ble to surmise that he served as the inspiration for Jacob’s

6
Barnabas, Epistola Catholica VIII (PG 2:748A-749A).
7
Epiphanius, Panarion (PG 41:457C-460B); Cyril of Alexandria, Glaphy-
rorum in Numeros Liber (PG 69:623B-636C); Cyril of Alexandria, Com-
mentarius in Oseam Prophetam (PG 71:125A-B); Cyril of Alexandria,
Commentarius in Malachiam Prophetam (PG 72:309A-B); Cyril of Alexan-
dria, Collectanea: Ex Libro Numerorum (PG 77:1225A-1232B); Theo-
doret, Quaestiones in Numeros XIX: Interrogatio XXXV & XXXVI (PG
80:385A-388A); Theodoret, Interpretatio Epistolae ad Hebraeos XIII (PG
82:781C-D); Theodoret, Eranistes Seu Polymorphus: Impatibilis, Dialogus
III (PG 83:253A-B);
 INTRODUCTION 11

treatment of the topic. However, there are marked differences

between the two authors. Aside the obvious difference that Cyril
writes in prose while Jacob writes in verse, Jacob examines
Numbers 19 to a degree not seen in either Cyril or any of the
other church author. His verbose and detailed treatment of the
story is such that makes it the preeminent commentary of the
ritual throughout the entire patristic world.
In closing, I would like to mention the following. First, I am
indebted to Amir Harrak, Professor of Aramaic and Syriac stud-
ies at the University of Toronto, for his invaluable insights on
this difficult text and for his suggestions on my translation. Sec-
ond, it is important to mention that an English translation of this
mimrō was already made many years ago by David J. Lane
(1935–2005), former Associate Professor of Near Eastern Studies
at the University of Toronto. 8 I am especially honored to have
obtained my Ph.D. at the very school and department which
once housed this extraordinary scholar, and which continues to
be one of the few places worldwide wherein one can study the
Syriac language and culture. It is hoped that the introduction
and translation presented in this fascicle, both made inde-
pendently of any and all previous scholarship on the matter, will
generate or renew interest in the patristic, typological-
interpretive approach applied to this obscure and perplexing
biblical ritual by one of the greatest poet-exegetes of the Eastern
Church – Mar Jacob.

SUMMARY
1. Opening Invocation (1–36)
2. Moses’ Writings Filled with Symbols of the Son of God (37–
66)
3. Numbers 19 – The Red Heifer Ritual (67–90)

8
David J. Lane, “Jacob of Sarug: On the Red Heifer,” Harp 15 (2002):
25–42.
12 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

4. The Ritual as a Prefiguration of the Crucifixion and of the

Crucifiers (91–134)
5. An Inquiry into the Enigmatic Nature of the Ritual (135–
180)
6. The Hyssop, Scarlet Dye, and Cedarwood as Intensifiers of
the Symbol (181–216)
7. An Interpretation on the Priest Becoming Unclean After the
Slaughter of the Heifer (217–252)
8. An Invitation to the Jews to Observe the Superior Strength
of the Church’s Sprinkling (253–286)
9. The Eucharistic Association with the Ritual (287–318)
10. Closing Remarks – An Invitation to the Jews to Cease Serv-
ing Shadows and to Accept Jesus’ Sacrifice in Order to be
Purified (319–344)
TEXT AND TRANSLATION

13
 14 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

MEMRA 77:
CONCERNING THE RED HEIFER WHICH IS COMMANDED IN
THE LAW TO BE BURNT IN PLACE OF THE SINS
OF THE ASSEMBLY 1:
AND CONCERNING THE CRUCIFIXION OF OUR LORD

1 Behold, I approach the treasury of Your mysteries to make trade

[with it].
Grant me an abundance from the wealth of Your crucifixion!
My mind conceives the suffering of Your death, O Son of God.
Through the pangs of Your slaughter, may it beget the discourse
of truth. 2
5 Your blood moves greatly in me; I shall mingle the wine of Your
sacrifice.
Pour it in me and I will irrigate the thirsty nations from Your
fount!
Mingle Your new and divine wine without sparing,
for while they are guarding it and are being guarded by it, they
will be entrusted to You.
Grant me a word, not that I am going to contain Your hidden-
ness,
10 but that I may speak in wonder, for You are unfathomable.
The waves of Your discourses kick me violently as I bathe within
the raging seas.
Grant me your hand, O Lord of the seas, that I may be drawn
out by it!
Your mysteries surround me like legions of all sorts of warriors,
and each one pulled me to speak to me concerning Your revela-
tions.

1
[Editor’s note]: Numbers 19:1–10
2
London [L]: ‫“ ܕܫܪܝܪܘܬܟ‬your truth.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪15‬‬

‫ܺܡ ܳ‬
‫ܐܡܪ ܐ ‪.‬ܥܙ‪.‬‬
‫ܳܽ ܳ ܺ‬
‫ܕܬ ܐܩܕܰ‬ ‫ܰ ܰ ܳ ܽ ܳ ܳ‬
‫ܩܬܐ‪ܰ :‬ܕ ܺ‬
‫ܦܩܝܕ ܒܢܡܘܣܐ‬ ‫ܕܥܠ�ܬܘܪܬ ܐ ܣܘܡ‬
‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ ̈ܶ ̇ ܰ ܽ ܳ‬ ‫ܳ‬
‫ܚܠܦ ܚܛܗܝܗ ܕܟܢܘܫܬܐ‪ :‬ܘܥܠ ܙܩܝܦܗ ܕܡܪܢ‪.‬‬

‫ܰ ܳ ܳܰ ܳ ܳ ܶ ܳ ܶ ܰ‬
‫‪B242‬‬
‫�ܡܬܬ ܳܓ ܽܪܘ‪:‬‬ ‫ܠܓܙ ܐ ܕܐ� ܙܝܟ ܗܐ ܩܪܒ ܐܢܐ‬ ‫‪1‬‬
‫̱ܽ ܳ ܶ ܰ ܽ ̱ ܳ ܰ ܺ ܽ ܳ‬
‫ܰܗܒ ܺܠܝ ܡ�ܘܐܐ ܡܢ ܗܘ ܥܘܬܪ ܐ ܕܙܩܝܦܘܬܟ܀‬
‫ܰ‬ ‫ܛܢܐ ܰܬ ܺ‬ ‫ܰܳ ܰ ܳ‬
‫ܪܥܝܬ ̱ܝ ܰܒܪ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܘܬܟ ܳܒ ܳ‬ ‫�ܚܫܐ ܕܡ‬
‫ܶ ̈ܶ ܶ ܳ ܺ ܰ ܺ ܳ ܰܺ ܳܳ‬
‫ܒܚܒ� ܕܩܛܠܟ ܬܐܠܕ ܡܐܡܪܐ ܕܫܪܝ�ܬ ܐ܀‬
‫ܰ ܳ ܰ ܺ ܽ ܳ‬ ‫ܕܡܟ ܳܪ ܰܬܚ ܺܒܝ ܶܐ ܽ‬ ‫ܳ‬ ‫‪5‬‬
‫ܝܚܘܬܟ‪:‬‬ ‫ܡܙܘܓ ܚܡܪܐ ܕܕܒ‬
‫ܡܡܐ ܰܨܗ ܳ�̈ܐ ܶܡܢ ܰܡ ܽܒ ܳ‬ ‫ܰ ̈ܶ‬ ‫ܽܙܠܘܥ ܺܒܝ ܰܘ ܶ‬
‫ܘܥܟ܀‬ ‫ܐܫܩܐ �ܥ‬
‫ܘܣܢ‪:‬‬ ‫ܡܙܘܓ ܳܕ� ܰܚ ܳ‬ ‫ܐ� ܳܗ ܳ�ܐ ܽ‬ ‫ܰ ܳ ܰ ܳ‬
‫ܕܬ ܐ ܰܘ ܳ‬ ‫ܚܡܪܟ ܚ‬
‫‪243‬‬
‫ܥ�ܘܢ܀‬ ‫ܬܓ ܽ‬ ‫ܛܪܝܢ ܶܒܗ ܳܠܟ ܢܶ ܰ‬ ‫ܬܢ ܺ‬ ‫ܘܡ ܰ‬ ‫ܛܪܝܢ ܶܠܗ ܶ‬ ‫ܰܕܟܕ ܳܢ ܺ‬
‫ܰ ܺ ܳ‬ ‫ܰܗܒ ܺܠܝ ܶܡܠܬܐ ܰܠܘ ܶܕ ܰ‬
‫ܓܢ ܽܝܙܘܬܟ‪:‬‬ ‫ܐܣܝܟ ܠ‬
‫ܬ܀‬ ‫ܬܕ ܰܪܟ ݀‬‫ܐܡܪ ܰܟܕ ܳܬ ܰܗܪ ܐ̱ ܳܢܐ ܳܕ� ܶܡ ܰ‬ ‫ܶܐ ܳ� ܺܕ ܰ‬ ‫‪10‬‬
‫ܒܓܘ ܳܡ ܽܡ ܰ‬ ‫ܘܢܝ ܶܐ ܶ‬ ‫ܽ‬ ‫ܕܡ ܰ‬ ‫�� ܺ‬ ‫ܰ̈ ܶ‬
‫ܘ�ܝ̈ܟ‪:‬‬ ‫ܣܚܐ ܰ‬ ‫̱‬ ‫ܐܡ�ܝܟ ܰܒܥܛ‬ ‫ܓ‬
‫ܶ‬ ‫ܶ‬ ‫ܺ‬
‫ܡܡܐ ܰܗܒ ܺܠܝ ܐ ܳܝܕܟ ܐ ܰ‬ ‫ܶ‬ ‫ܳܡ ܳܪܐ ܰܕ� ̈‬
‫ܬܕ � ܳܒܟ܀‬
‫ܳܰ ܰ ܶ ܽ ܶ‬ ‫ܽ‬
‫ܓܝܘܢ̈ܐ ܽܕܟܠ ܰ�ܓܢ̱ ܳܒ ܶ�ܐ‪:‬‬ ‫ܘܢܝ ܐ̱� ܙܝܟ ܐܝܟ ܠ‬ ‫ܰܚܕܪ ̱‬
‫�� ܳܢܟ܀‬ ‫�ܓ ܳ‬ ‫ܢܡ ܶܠܠ ܺ�ܠܝ ܰܥܠ ܶ‬ ‫ܢܝ ܰܕ ܰ‬ ‫ܘܚܕ ܰܚܕ ܰܢ ܰ‬
‫ܬܦ ̱‬ ‫ܰ‬
 16 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

15 I saw the wealth of symbols which were heaped up on the road

of the books,
and the task fell on me to carry from it and to flourish exceed-
ingly by it.
The instruction concerning the banquet 3 of Your great slaughter
called me
and it mingled blood for me, and lo, it boils in me to show its
power.
Moses, who was able, made a spiritual banquet.
20 And he set the table of symbols before me that I may be
delighted by it.
The books of the Father I took to read out, and from them I
learned
that He has a Son, and look, He is spoken of between their vers-
es!
The mystery of Your slaughter was transmitted in their revela-
tions,
and the image of Your death 4 was portrayed in a suffering 5 upon
their scrolls.
25 There is not as much water in the great sea
as the book of Moses which is filled with the symbols of our
Lord.
The sky is not illumined by the moon which travels in it,
as much as the Pentateuch that shines out with the story of the
Son of God.
The sun is not as adorned by the rays which surround it

3
Oxford [O]: ‫“ ܫ�ܘܬܐ‬banquets.”
4
Sic O: ‫ܕܡܘܬܟ‬
ܼ “Your type.”
5
L: ‫ܟ�ܟܝܗܘܢ‬
̇ ‫“ ܘܨܠܡܟ ܪܒܐ ܨܝܪ ܗܘܐ ܒ ܹܪ ܵܫܐ ܥܠ‬And Your great image was por-
trayed from the beginning upon their scrolls.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪17‬‬

‫ܟܫܐ ܳܒ ̇ܗ‪:‬‬ ‫ܚܙܝܬ ܰܕ ܶ‬ ‫ܘܬܪ ܐ ܕܐ̱ ܳ� ܙܶ ܐ ܺ‬ ‫ܦ�ܐ ܽܥ ܳ‬ ‫ܕܣ ܶ‬ ‫ܐܘܪܚܐ ܶ‬ ‫ܽܒ ܳ‬ ‫‪15‬‬
‫ܰ‬ ‫ܰ‬ ‫ܢܦܠ ܺ�ܠܝ ܶܕ ܽ‬ ‫ܡ� ܰ‬ ‫ܰ ܳ‬
‫ܐܣܒܘܠ ܶܡ ܳܢ ̇ܗ ܶܘܐܫܬܪܬܚ ܳܒ ̇ܗ܀‬ ‫ܘܥ‬
‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳܽ ܳ‬
‫ܰܥܠ ܫܪܘܬ ܐ ܕܩܛܠܟ ܪܒܐ ܩܪ ̱ܢܝ �ܘܠܦܢܐ‪:‬‬
‫ܳ‬ ‫ܽ‬ ‫ܳ‬
‫ܝܠܗ܀‬ ‫ܘܗܐ ܳܪ ܰܬܚ ܺܒܝ ܰܢܚ ܶܘܐ ܰܚ ܶ‬ ‫ܡܙ ܓ ܺܠܝ ܳ‬ ‫ܕܡܐ ܰ‬ ‫ܰܘ ܳ‬
‫ܘܚ ܳ� ܳܝܐ‪:‬‬ ‫ܘܩ ܳܢܐ ܽܪ ܳ‬ ‫ܥܒܕ ܽܬ ܳ‬ ‫ܘܫܐ ܰ‬ ‫ܦܩܐ ܽܡ ܶ‬ ‫ܳܣ ܳ‬
‫ܬܒ ܰܣܡ ܶܒܗ܀‬ ‫ܩܕ ܰܡܝ ܶܐ ܰ‬ ‫ܘܣܡ ܳܦ ܽܬ ܳܘܪܐ ܕܐ̱ ܳ� ܙܶ ܐ ܳ‬ ‫ܳ‬ ‫‪20‬‬
‫ܢܗܘܢ �ܶ ܶ‬
‫�ܦܬ‪:‬‬ ‫ܘܡ ܽ‬ ‫ܩܪܐ ܶ‬ ‫ܩܠܬ ܶܐ ܶ‬ ‫ܟܬ ܰܒܘ̈ܗܝ ܰܕ ܳܐܒܐ ܶܫ ܶ‬ ‫ܳ‬
‫ܺ ̱‬
‫ܘܩܝ̈ ܽܗܘܢ܀‬ ‫ܬܡ ܰܠܠ ܶܒܝܬ ܽܚ ܰ‬ ‫ܘܗܐ ܶܡ ܰ‬ ‫ܒܪܐ ܐܝܬ ܶܠܗ ܳ‬ ‫ܰܕ ܳ‬
‫�ܝ ܰ�ܝ̈ ܽܗܘܢ‪:‬‬ ‫ܒܓ ܳ‬ ‫ܬ� ܰܒܠ ̱ܗ ܳܘܐ ܶ‬ ‫ܛܠܟ ܶܡ ܰ‬ ‫ܕܩ ܳ‬ ‫ܐ̱ ܳܪ ܳܙ ܐ ܶ‬
‫�ܟ ܽ‬ ‫ܒܚ ܳܫܐ ܰܥܠ ܶܟ ܰ‬ ‫ܘܬܟ ܺܨܝܪ ̱ܗ ܳܘܐ ܰ‬ ‫ܰ ܳ ܰ ܳ‬
‫ܝܗܘܢ܀‬ ‫ܘܨ�ܡܐ ܕܡ‬
‫ܰ‬
‫ܒܝ ܳܡܐ ܪ ܳܒܐ‪:‬‬ ‫ܝܚܝܢ ܰܡܝ̈ܐ ܰ‬ ‫ܳ‬ ‫ܫܟ ܺ‬ ‫ܳ� ܳܗ ܰܟ ܳܢܐ ܺ‬ ‫‪25‬‬
‫ܰ ܳ ܰ ܶ ܳ‬
‫ܘܫܐ ܐ̱ ܳ� ܰܙܝ ܳܡ ܰܪܢ܀‬ ‫ܕܡ ܶ‬ ‫ܟܬ ܶܒܗ ܽ‬ ‫ܐܟܡܐ ܕܡ�‬
‫ܶ‬ ‫ܳ‬ ‫ܳ‬
‫� ܰܢ ܺܗ ܳܝܪܐ ܫܡ ܳܝܐ ܒܣܗܪܐ ܰܕܡܗܠܟ ܒ ̇ܗ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬
‫ܰ ܽ ܳ ܳ ܳ ܳ ܰ ܶ ܰ ܰ‬
‫ܕܒܪ ܐ ܳ� ܳܗܐ܀‬ ‫ܐܝܟ ܕܐܘܪܝܬܐ ܨܡܚܐ ܒܫܪܒܗ‬
‫‪244‬‬
‫ܡܫܐ ܶܡܢ ܰܙ ܺ�ܝ̈ ܶܩܐ ܰܕܟܪܝܟܝܢ ܠܗ‪:‬‬
‫ܶ‬ ‫ܺ‬ ‫ܺ‬ ‫ܗܕܝܪ ܶܫ ܳ‬ ‫ܳ� ܺ‬
 18 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

30 as the book of the Father which shows the beauty 6 of the Son.
The heat is not as near to the flame
as the cross is clearly portrayed in the scriptures.
All who prophesied concerning the hidden things [of scripture]
spoke through our Lord.
And unless it is [so], the revelations of truth would be futile.
35 The scriptures are for Him limbs as He is the soul for them.
And through Him, they are moved to speak [of] Him richly.
Moses carried 7 the choice colors of prophecy
and depicted Him on all the leaves through his readings.
With the blood of the sacrifices, he sprinkles 8 the road of the
crucifixion,
40 so as to honor the great slaughter which proceeds on it.
He shed blood against iniquity when it had been intensified,
and he mystically made atonement for the nation through its
sacrifices.
The cross of our Lord 9 was foretold of in his works,
and there is nothing which he did 10 without it.
45 In all sorts of ways, he [Moses] celebrated the symbol of the Son
of God,
so that with all kinds of beauty he might establish for Him an
image that is entirely astonishing.
The heifer he sacrificed for the cleansing of all the people,
that it would be sprinkled on whomsoever had sinned, and they
were made pure. 11
If there is a hearing ear which receives me in a loving way,

6
L: ‫“ ܫܪܒܗ‬the story.”
7
L: ‫“ ܛܥܝܢ‬is carrying.”
8
L: ‫ܙܠܥܗ �ܘܪܚܐ ܕܙܩܝܦܘܬܐ‬
̇ ‫“ ܒܕܡܐ ܕܕܒܚܐ‬With the blood of the sacrifice he
draws up the road of the crucifixion.”
9
L: ‫“ ܕܒܪܐ‬of the Son.”
10
L: ‫ܕܥܒܕ‬
ܼ
11
L: ‫ܒܗ‬
̇ ‫“ ܕܢܬܚܣܐ‬that they may be made pure by it.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪19‬‬

‫ܘܦܪܗ ܰܕ ܳ‬ ‫ܡܚ ܶܘܐ ܽܫ ܶ‬ ‫ܟܬ ܶܒܗ ܰܕ ܳܐܒܐ ܰ‬ ‫ܰ ܰ ܳ‬ ‫‪30‬‬

‫ܒܪܐ܀‬ ‫ܐܝܟ ܕ‬
‫ܳ ܰ ܺ ܳ ܰ ܺ ܽ ܳ ܶ ܰ ܰ ܳ‬
‫� ܩܪܝܒܐ ܚܡܝܡܘܬ ܐ ܨܝܕ ܓܘܙܠܬܐ‪:‬‬
‫ܺ‬ ‫ܳ ܶ‬ ‫ܰܐܝܟ ܰܕ ܺ‬
‫ܝܒܐ ܺܨܝܪ ܰܒܟܬ ̈ܒܐ ܰܢ ܺܗ ܳܝܪܐܝܬ܀‬ ‫ܨܠ ܳ‬
‫ܳ ܳ‬ ‫ܒܡ ܰܪܢ ܰܡ ܶܠ ̱ܘ ܽܟܠ ܶܕ ܰ‬
‫ܐܬ� ܺܒܝܘ ܰܥܠ ܰܟܣܝ̈ܬܐ‪:‬‬ ‫ܳ‬
‫ܶ ܳ ̈ܶ ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬
‫ܕܫ ܺܪ ܳܝ�ܬ ܐ܀‬ ‫ܶܘ ܽܐܠܘ� ܽܗܘ ܒܛ� ̱ܘ ܓ��ܢܐ‬
‫�ܗܘܢ ܰܢ ܳ‬
‫ܦܫܐ‪:‬‬ ‫ܘܗܘ ܽ‬ ‫ܟܬ ̈ܶܒܐ ܰܐܝܟ ܰܗ ܳ ̈ܕ ܶܡܐ ܽ‬ ‫ܳ‬
‫ܗܘܘ ܶܠܗ‬ ‫ܰ‬ ‫‪35‬‬
‫ܺ ܺ‬ ‫ܢܡܠ ܽ ܳ‬ ‫ܘܒܗ ܶܡܬܬܙܺ ܺ‬
‫ܘܢܝ ̱ܗܝ ܰܥܬ ܳܝܪܐܝܬ܀‬ ‫ܝܥܝܢ ܰܕ ܰ‬ ‫ܶ‬
‫ܘܬ ܐ ܛܥܶܢ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܰ ̈ܶ ܰ ܳ ̈ ܰ ܺ ܽ ܳ‬
‫ܘܫܐ‪:‬‬ ‫ܓܘܢܐ ܓܒܝܐ ܕܢܒܝ‬
‫�ܗܘܢ ܰܕܦܐ ܰܥܠ ܶܩ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܒܟ ܽ‬ ‫ܘܠܗ ܳ� ܰܐܪ ܗ ܳܘܐ ܽ‬ ‫ܶ‬
‫ܘܗܝ܀‬ ‫�� ܰܢ ̱‬ ‫ܰ ܳ ܶ ̈ܶ ܰ ܳ ܽ ܳ ܰ ܺ ܽ ܳ‬ ‫̱‬
‫ܝܦܘܬ ܐ‪:‬‬ ‫ܒܕܡܐ ܕܕܒܚܐ ܙ�ܚ ̇ܗ �ܘܪܚܐ ܕܙܩ‬
‫ܛ� ܰܪ ܳܒܐ ܰܕ ܰ‬ ‫ܶ ܳ‬
‫ܡܗ ܶܠܟ ܳܒ ̇ܗ܀‬ ‫ܰܕ ܰܢܝ ܰܩܪ ̱ܗ ܳܘܐ �ܩ‬ ‫‪40‬‬
‫ܕܡ ܰ‬ ‫ܘܩܒܠ ܰ�ܥܘ� ܳܡܐ ܶ‬ ‫ܳ‬ ‫ܕܡܐ ܳܐ ܶܫܕ ̱ܗ ܳܘܐ ܽܠ ܰ‬ ‫ܳ‬
‫ܬܥ ܰܫܢ‪:‬‬
‫ܰ ܰ ܶ ܳ ܰ ܳ ܶ ܰ ̈ ܳܳܳܺ‬
‫ܘܡܚܣܐ ̱ܗܘܐ �ܥܡܐ ܒܕܒܚܘ ̱ܗܝ ܐ̱ܪ ܙ ܢܐܝܬ܀‬
‫ܺ ܶ ܳ ܰ ܶ ܰ ܰ ܳ ܰ ܺ ܳ̈ ܶ‬
‫ܝܕܬܗ‪:‬‬ ‫ܨܠܝܒܗ ܕܡܪܢ ܡܬܢ�ܪ ̱ܗܘܐ ܒܥܒ‬
‫ܘܗܝ܀‬ ‫ܰ‬ ‫ܳ‬
‫ܕܥ ܶܒܕ ܶܡ ܶܕܡ ܶܡܢ ܒ��ܕ ̱‬
‫ܶ‬ ‫ܳܘ� ܺܐܝܬ ܶܐ ܰܡܬ ̱ܝ ܳ‬
‫ܽ ܶ ܺ ܺ̈ ܰ ܶ ܳ ܳ ܰ ܰ‬
‫ܕܒܪ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܒܟܠ ܐܣܟܡܝܢ ܙܝܚܗ �ܪ ܙ ܐ‬ ‫‪45‬‬
‫ܰ‬ ‫ܽ ܺ ܺ ܶ� ܰ ܳ ܽ ܶ ܶ‬ ‫ܰܕ ܽ‬
‫ܒܟܠ ܫܘܦ�ܝܢ ܢܩܝܡ ܠܗ ܨ�ܡܐ ܕܟܠܗ ܬܗܪܐ ̱ܗܘ܀‬
‫ܳ ܳ ܰ ܳ‬ ‫ܽ ܳ‬
‫ܚܠܦ ܬ ܺܕܟܝܬܐ ܽܕܟ ܶܠܗ ܰܥ ܳܡܐ‪:‬‬ ‫ܕܒܚ ̱ܗܘܐ‬ ‫ܘܪܬ ܐ ܰ‬ ‫ܬ‬
‫ܕܚܛܐ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܬ ܶ‬ ‫ܶ‬
‫ܬܚ ܶܣܐ ̱ܗ ܳܘܐ܀‬ ‫ܘܡ ܰ‬ ‫ܪܣ ܳܣܐ � ܳܝܢܐ ܳ‬ ‫ܗܘܐ ܳ‬
‫‪245‬‬
‫ܶ ܳ ܰ ܰ ܶ ܺ ܰ ܺ ܳܺ‬ ‫ܶ ܺ‬
‫ܝܒܐܝܬ‪:‬‬ ‫ܐܢ ܐܝܬ ܫܡܥܐ ܕܡܩܒܠ�ܠܝ ܚܒ‬
 20 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

50 then the mystery of the narrative I have taken up to tell is

wondrous.
But if love is not present in the listening,
the symbols of Moses will not be depicted clearly.
If your entire mind is in the world [and] is intent on acquisi-
tion, 12
you will not be able to hear from my mouth the story which I
will undertake.
55 If ephemeral affairs are dear to you,
it is difficult for Scripture 13 to speak to you concerning the hid-
den things.
But unless your soul inclines towards God in love,
Moses utters empty sounds to your ear.
Moses is a stammerer 14 and does not expound to you whatsoever
he says.
60 Send your mind to enter [the book of Moses] and understand his
hidden things! 15
If his distinctive features do not abound,
[then] read in love, and lo, he establishes you over his revela-
tions!
His discourse is not easy; if you look carefully [he only gives]
hints.
He depicts the cross – fix your mind to its deeds.
65 It is not possible to purify anything except through blood,
and there is neither life nor atonement except through our Lord.
Give 16 heed to me that I may speak now being amazed,
concerning that red heifer which had been slain.
Why does the priest cast it out from the people?

12 ̈
O: ‫ ܠܢ ܬܫܡܥ ܡܢܢ‬... ‫“ ܩܢܝܢܐ܆‬possessions: … to hear from us.”
13
L: ‫“ ܠܟܬܒܝ‬my book.”
14
O: �‫“ ܠܥܓ‬the calf.” See Exodus 4:10.
15 ̈
O: ‫“ ܟܣܝܬܐ‬the hidden things.”
16
L: ‫ܗܒܘ‬
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪21‬‬

‫ܺ ܽ ܳܶ ܰ ܳ ܶ ܶ ܰ ܰ ܽ‬
‫ܡܡ ܳܠܘ܀‬ ‫ܬܡܝܗ ̱ܗܘ ܐ̱ܪ ܙܗ ܕܫܪܒܐ ܕܫܩܠܬ ܠ‬ ‫‪50‬‬
‫ܶ ܽ ܽ ܳ ܳ ܶ ܰ ܰ ܶ ܰ ܰ ܳ‬
‫ܐܢܗܘ ܕܚܘܒܐ � ܡܬܩܪܒ ܨܝܕ ܡܫܡܥܬܐ‪:‬‬
‫ܺ‬ ‫ܬܬܨ ܺܝܪܝܢ ܐ̱ ܳ� ܰܙܝ ܽܡ ܶ‬ ‫ܳ� ܶܡ ܺ‬
‫ܘܫܐ ܰܢ ܺܗ ܳܝܪܐܝܬ܀‬
‫ܢ� ܳܢܐ‪:‬‬ ‫�ܡܐ ̱ܗܘ ܶܨܝܕ ܶܩ ܳ‬ ‫ܒܥ ܰ‬ ‫ܥ� ܳܢܟ ܽܟ ܶܠܗ ܳ‬ ‫ܶܐܢ ܶܪ ܳ‬
‫ܪܒܐ ܰܕ ܺ‬
‫ܐܪܡܝܬ܀‬ ‫ܘܡܝ ܰܫ ܳ‬ ‫ܫܡܥ ܶܡܢ ܦ ̱‬
‫ܽ‬ ‫ܣܦܝܩ ܰܐܢ̱ܬ ܺܠܝ ܬܶ ܰ‬ ‫ܳ� ܺ‬
‫ܶ ܶ ܳ̈ ܳ ܳ ܽ ܳ ܳ‬
‫ܘ��ܬܐ ܰܚ ܺܒܝ̈ ܳܒܢ ܳܠܟ‪:‬‬ ‫ܐܢ ܨܒܘܬ ܐ ܥܒ‬ ‫‪55‬‬
‫ܳ ܳ ܰ ܰ ܶ ܳ ܰ ܰ ܳ̈ ܳ‬ ‫ܶ‬
‫ܥܛܠ ܽ ̱ܗܘ ܟܬܒܐ ܕܢܡܠܠ�ܠܟ ܥܠ ܟܣܝܬܐ܀‬
‫ܰ‬
‫ܦܫܟ ܶܨܝܕ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܘܒܐ ܰܢ ܳ‬ ‫ܒܚ ܳ‬
‫�ܝܐ ܽ‬ ‫ܶܐ ܳ� ܰܨ ܳ‬
‫ܳ̈ ܶ ܺ ̈ ܶ ܰ ܰ ܽ ܶ ܶ ܰ ܰ ܳ‬
‫ܫܡܥܬܟ܀‬ ‫ܩ� ܣܦܝܩܐ ܡܣܪܚ ܡܘܫܐ ܨܝܕ ܡ‬
‫ܡܦ ܶܫܩ ܳܠܟ ܡ ܶܕܡ ܳܕܐܡܪ‪:‬‬
‫ܰ‬ ‫ܶ‬ ‫ܘܫܐ ܳܘ� ܰ‬ ‫ܥܓܐ ̱ܗܘ ܽܡ ܶ‬ ‫ܰܠ ܰ‬
‫ܳ ܶ‬ ‫ܶ‬ ‫ܰ ܰ ܰ ܳ ܶ‬
‫ܕܥܟ ܳܥܐܠ ܳܩܐܡ ܰܥܠ ܰܟܣܝ̈ܬܗ܀‬ ‫ܫܡܪ ܡ‬ ‫‪60‬‬
‫ܺ‬ ‫ܳ ܰ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫̈‬
‫ܝܡܝܢ ܩ ܰ�ܘ ̱ܗܝ ܐܢ ܦ ܳ‬ ‫ܳ‬ ‫ܫܚ ܺ‬
‫ܘܗܝ � ܥܬܝܪܝܢ‪:‬‬ ‫ܘ�ܫ ܰܢ ̱‬ ‫ܰ‬
‫ܺ‬
‫ܽ ܳ ܺ ܶ ܳ ܺ ܳ ܰ ܶ ܳܰ‬
‫��ܢ̈ ̱‬
‫ܘܗܝ܀‬ ‫ܒܚܘܒܐ ܩܪܝ ܒܗ ܘܗܐ ܐܩܝܡܟ ܥܠ�ܓ‬
‫ܶ ܶ ܰ ܳ ܶ ܶ ܳܰ ܰ‬
‫ܦܫܝܩ ܰܡܡܠܗ ܡܪܡܙ ܪܡܙ ܐܢ ܚܐܪ ܐܢ̱ܬ‪:‬‬ ‫ܳܕ� ܺ‬
‫ܺ ܳ ܳܰ ܰܶ ܰ ܳ ܰ ܺ ܶ‬
‫ܥܒ ̈� ܳܕܬܗ܀‬ ‫ܨܠܝܒܐ � ܐܪ ܐ�ܕ ܗܘܢܟ ܒ‬
‫ܫܟܚ ̱ܗ ܳܘܐ ܰܢܕ ܶܟܐ ܶܡ ܶܕܡ‪:‬‬ ‫ܕܡܐ ܳ� ܶܡ ܰ‬ ‫ܶܐ ܳ� ܰܒ ܳ‬ ‫‪65‬‬

‫ܘܣ ܳܝܐ܀‬ ‫ܒܡ ܰܪܢ ܳ� ܺܐܝܬ ܰܚ ̈ܶܝܐ ܳܘ� ܽܚ ܳ‬ ‫ܶܘ ܳܐ� ܳ‬

‫ܳ‬ ‫ܳ ܺ‬
‫ܰܗܒ ܺܠܝ ܰܨܘܬ ܐ ܐ ܰܡܪ ܳܗ ܳܫܐ ܰܟܕ ܬ ܰܗܪ ܐ̱ ܳܢܐ‪:‬‬
‫ܩܬܐ ܶ‬ ‫ܶ ܽ ܽ ܳ ܳ ܽ ܳ ܳ‬
‫ܟܣܐ ̱ܗ ܳܘܬ܀‬ ‫ܬܢ ܳ‬ ‫ܕܡ ܰ‬ ‫ܡܛܠ�ܬܘܪܬ ܐ ܗܝ ܣܘܡ‬
‫‪246‬‬
‫�ܒܪ ܶܡܢ ܰܥ ܳܡܐ‪:‬‬ ‫ܗܢܐ ܰܡ ܶܦܩ ̱ܗ ܳܘܐ ܳܠ ̇ܗ ܰ‬ ‫�ܡܢ ܳܟ ܳ‬ ‫ܰܕ ܳ‬
 22 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

70 And by what symbol did he burn it? And for what [reason]?
Let Scripture come and explain itself in simple terms,
then the interpretation will display the beauty of the lesson. 17
The Lord said to Moses and to Aaron concerning the people,
by what [manner] and how it could be purified when it had be-
come defiled.
75 “Choose a red heifer which is pure and without blemish,
and upon which no yoke had been placed to subjugate from its
[early] days. 18
And give it to the priest Eleazar when it is required,
and the priest will bring it out of the encampment and will slay
it there.
And he will take of the blood and will sprinkle it towards the
front of the Tabernacle.
80 And he will burn it in fire, [along with] its skin and flesh and
blood.
And its dung [will also be burnt] along with it. And the priest
will take cedarwood,
and he will bring with him hyssop, and scarlet dye.
And he will cast [these] into the fire, into the conflagration of
the red heifer which he brought [for an offering].
And the priest will wash his garments and will bathe his flesh in
water.
85 And after these things he will enter the encampment,
and the priest will also be unclean until evening.
And whoever burnt it will wash his clothing and bathe his flesh.
And this one will also be unclean until evening.
And a man who is clean will gather the ashes of that burning,

17
L: ‫“ ܩ�ܝܢܐ‬the lessons.”
18
Stanzas 38–45 are a recitation of Numbers 19:2–9 which describe the
ceremony of the red heifer.
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪23‬‬

‫ܶ ܽ‬ ‫ܐܝܢܐ ܐ̱ ܳܪ ܳܙ ܐ ܰܡ ܶ‬
‫ܘܡܛܠ ܳܡ ܳܢܐ܀‬ ‫ܘܩܕ ̱ܗ ܳܘܐ ܳܠ ̇ܗ‬ ‫ܘܒ ܳ‬ ‫ܰ‬ ‫‪70‬‬
‫ܳܳ ܰܶ ܺ ܶ ܰ ܺ ܳ ܳ‬ ‫ܶ‬
‫ܦܫܝ̈ܛܬܐ‪:‬‬ ‫ܺܢܐܬ ܐ ܟܬܒܐ ܢܚܘܐ ܕܝܠܗ ܒ‬
‫ܪ� ܳܢܐ܀‬ ‫ܘܦܪܗ ܶܡܢ ܶܩ ܳ‬ ‫ܡܚ ܶܘܐ ܽܫ ܶ‬ ‫ܘܫ ܳܩܐ ܰ‬ ‫ܘܟܢ ܽܦ ܳ‬ ‫ܶ‬
‫ܗܪܘܢ ܶܡܛܠ ܰ�ܥ ܳܡܐ‪:‬‬
‫ܽ‬ ‫ܘܫܐ ܰܘ� ܽ‬ ‫�ܡ ܶ‬ ‫ܪ�ܐ ܽ‬ ‫ܐ̱ ܰܡܪ ̱ܗ ܳܘܐ ܳܡ ܳ‬
‫ܰ ܳ ܰ ܰ ܶ ܰܶ ܳ ܳ ܶ ܰ‬
‫ܕܡܬܛ ܰܡܐ܀‬ ‫ܕܒܡܢ ܘܐܝܟܢ ܡܬܕܟܐ ̱ܗܘܐ ܡܐ‬
‫ܟܝܐ ܰܘܕ� ܽܡ ܳ‬ ‫ܳ‬ ‫ܘܪܬ ܐ ܰܕܕ ܳ‬ ‫ܰ ܽ ܳ ܳ ܽ ܳ‬ ‫‪75‬‬
‫ܘܡܐ‪:‬‬ ‫ܓܒܘ ܣܘܡܩܬܐ ܬ‬
‫ܽ‬ ‫ܳ‬
‫ܝܗ �ܡܬܟܒܫܘ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ ܰ ̈ܶ‬
‫ܝܗ ܡܢ �ܘܡ ̇‬ ‫ܥܠ ̇‬‫ܝܪܐ ܶ‬ ‫ܢܦܠ ܺܢ ܳ‬ ‫ܳܕ� ܰ‬
‫ܥܝܬ‪:‬‬ ‫ܐܬܒ ܰ‬ ‫ܝ� ܰܙܪ ܳܡܐ ܶܕ ܰ‬ ‫ܗܢܐ ܶܐ ܺܠ ܳ‬‫�ܟ ܳ‬ ‫ܘܗ ܳ‬ ‫ܘܗ ܽܒ ̇‬ ‫ܰ‬
‫ܰ‬ ‫ܰ ܺ ̇ ܳ ܳ ܶ ܰ ܺ ܳ‬
‫ܝܗ ܬ ܳܡܢ܀‬ ‫ܟܣ ̇‬ ‫ܝܬܐ ܘܢܶ ܺ‬ ‫ܘܢܦܩܝܗ ܟܗܢܐ ܡܢ ܡܫܪ‬
‫ܰ‬ ‫ܰ‬
‫ܕܡܐ ܘ�ܶ ܽܪܘܣ �ܦ ̈ܝ ܡܫܟ ܰܢܙܒܢܐ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܢܶ ܰܣܒ ܶܡܢ ܳ‬
‫ܕܡ ̇ܗ܀‬ ‫ܣܪ ̇ܗ ܰܘ ܳ‬ ‫ܘܒ ܳ‬ ‫ܫܟ ̇ܗ ܶ‬ ‫�ܡ ܳ‬ ‫ܘܪܐ ܳܠ ̇ܗ ܰܘ ܶ‬ ‫ܒܢ ܳ‬ ‫ܘܩܕ ̇ܝܗ ܽ‬ ‫ܰܘܢ ܺ‬ ‫‪80‬‬
‫ܝܣܐ ܰܕ ܳ‬ ‫ܗܢܐ ܰܩ ܳ‬ ‫ܪܬ ̇ܗ ܰܥ ܳܡ ̇ܗ ܘܢܶ ܰܣܒ ܳܟ ܳ‬ ‫ܶ ܳ‬
‫ܐܪܙ ܐ‪:‬‬ ‫ܘܦ‬
‫ܰ ܶ ܰ ܶ ܽ ܳ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܘܢܝܬܐ ܥܡܗ ܙܘܦܐ ܘܨܘܒܥܐ ܕܙܚܘܪܝܬܐ܀‬
‫ܰ ܳܳ ܽ ܳ ܰ ܺ‬ ‫ܒܢ ܳ‬
‫ܪܡܐ ܽ‬ ‫ܰܘܢ ܶ‬
‫ܘܪܐ ܒܓܘ �ܩܕ ܢܐ ܕܬܘܪܬ ܐ ܕܐܝܬܝ‪:‬‬
‫ܣܪܗ܀‬ ‫ܒܡ ܳܝ̈ܐ ܶܒ ܶ‬ ‫ܣܚܐ ܰ‬ ‫ܗܢܐ ܰܢܚ ܶܠܠ ܳܡ ܰܐ�ܘ ̈ ̱ܗܝ ܰܘܢ ܶ‬ ‫ܘܟ ܳ‬ ‫ܳ‬
‫ܰ ܺ ܳ ܰ‬
‫ܫܪܝܬܐ ܳܒܬܪ ܳܗ ܶܠܝܢ‪:‬‬ ‫ܝܕܝܢ �ܶ ܽܥܘܠ�ܠܓܘ ܡ‬ ‫ܘܗ ܶ‬ ‫ܳ‬ ‫‪85‬‬

‫ܡܫܐ܀‬ ‫�ܪ ܳ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܗܢܐ ܰ‬ ‫ܛܡܐ ܰܠܡ ܳܐܦ ܽܗܘ ܳܟ ܳ‬ ‫ܗܘܐ ܰ‬ ‫ܘܢܶ ܶ‬
‫ܣܚܐ ܶܒ ܶ‬
‫ܣܪܗ‪:‬‬ ‫ܘܩܕ ܳܠ ̇ܗ ܰܢܚ ܶܠܠ ܳܡ ܰܐ�ܘ ̈ ̱ܗܝ ܰܘܢ ܶ‬ ‫ܕܡ ܶ‬ ‫ܘܡܢ ܰ‬ ‫ܰ‬
‫ܡܫܐ܀‬ ‫�ܪ ܳ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܛܡܐ ܽܬܘܒ ܳܐܦ ܽܗܘ ܳܗ ܳܢܐ ܰ‬ ‫ܗܘܐ ܰ‬ ‫ܘܢܶ ܶ‬
‫‪247‬‬
‫ܩܕ ܳܢܐ‪:‬‬ ‫ܛܡܗ ܰܕܗܘ ܰ� ܳ‬ ‫ܕܟܐ ܶܩ ܶ‬ ‫ܒܪܐ ܰܕ ܶ‬‫ܟܢܘܫ ܰܓ ܳ‬ ‫ܘܢܶ ܽ‬
 24 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

90 that it may be for the sprinkling of the entire assembly, that it

would become purified on account of it.”
O Moses! What is this that you are saying?
The symbols that were pronounced by you, O Great Prophet, are
astonishing!
Exalted in the manner of revelations, proffer to us a word so
that we may see its beauty.
O bearer of parables, raise the veil from your narrative!
95 You who were raised up to the lofty utterance of the House of
God,
come down! Tell us of the symbols which you brought from the
heights!
You who penetrated and saw the Son with His Begetter,
come out! Show us clearly and openly about his beauty!
The form of this sacrifice which you presented is amazing.
100 For even while it was not [yet] slaughtered, the color of blood is
shown in it.
But if – just as you say – the heifer was needed for the sacrifice,
why [was it] red unless its color proclaimed a slaughtering?
But if the unclean ones are purified by your sacrifice, O Moses,
why did the priest who slaughtered it become impure, unless it
be a symbol?
105 O truth which is revealed and stands as a luminary,
but the blind nation does not see that it was entirely light.
The symbols of our Lord used to cleanse it from impurity,
but now that the Lord of the symbols has come, why do they
hate Him?
By the shadow of the Son of God, it [the Jewish Nation] was
purified,
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪25‬‬

‫ܬܕ ܶܟܐ܀‬‫ܘܒܗ ܬܶ ܰ‬ ‫ܘܫܬܐ ܶ‬ ‫ܽ ܳ ̇ ܽ ܳ‬

‫ܪܣ ܳܣܐ �ܟܠܗ ܟܢ‬ ‫ܗܘܐ ܳ‬‫ܕܢܶ ܶ‬ ‫‪90‬‬
‫ܳ ܳ ܽ ܶ ܳ ܰ ܳܳ ܰ ܰ ܶ ܰ‬
‫ܐܘ ܠܟ ܡܘܫܐ ܡܢܘ ܗܢܐ ܕܡܡܠܠ ܐܢ̱ܬ‪:‬‬
‫ܥܙܝܢ ܳܒܟ܀‬ ‫ܬܠ ܺ‬ ‫ܕܡ ܰ‬ ‫ܝܗܝܢ ܐ̱ ܳ� ܙܶ ܐ ܶ‬ ‫ܢܒ ܳܝܐ ܰܪ ܳܒܐ ܺ‬
‫ܬܡ ܺ‬ ‫ܺ‬
‫ܚܙ ܐ ܽܫ ܶ‬ ‫ܠܬܐ ܢܶ ܶ‬ ‫ܳ ܶ ܳ ̈ܶ ܽ ܰ ܶ ܳ‬
‫ܘܦ� ̇ܝܗ‪:‬‬ ‫ܪܡ ܓ��ܢܐ ܦܫܘܛ ܠܢ ܡ‬
‫ܺ ̈ܶ ܳ ܳ ܰ ܺ ܺ ܳ ܶ ܰ ܺ ܳ‬
‫ܛܥܝܢ ܦ�ܬ ܐ ܐܪܝܡ ܘܐ� ܡܢ ܬܫܥܝܬܟ܀‬
‫ܳ ܳܳ ܶ ܰ‬ ‫ܐܬܥ ܺܠܝ ܰ‬ ‫ܳܐܘ ܶܕ ܰ‬
‫ܕܒܝܬ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܡ�� ܪܡܐ‬ ‫�ܡ ̱‬ ‫‪95‬‬
‫ܺ‬
‫ܽܚܘܬ ܰܡ ܶܠܠ ܰ�ܠܢ ܐ̱ ܳ� ܙܶ ܐ ܰܕܐܝܬܝܬ ܶܡܢ ܥܶ ܳ� ܳܝܐ܀‬
‫ܘܕܗ‪:‬‬ ‫ܒܪܐ ܶܨܝܕ ܳ� ܽ� ܶ‬ ‫ܐܬܓ ܺܘܝ ܰܘܚ ܳܙܝ ̱ܗܝ ܰܠ ܳ‬ ‫ܳܐܘ ܶܕ ܰ‬
‫ܺ‬ ‫ܽܦܘܩ ܰܚ ܳܘܐ ܰܠܢ ܽܫ ܶ‬
‫�ܝܐ ܰܢ ܺܗ ܳܝܪܐܝܬ܀‬ ‫ܒܓ ܳ‬ ‫ܘܦܪܗ ܶ‬
‫ܺ ܶ ܺ ܶ ܶ ܳ ܳܳ ܰ ܰ ܰ‬
‫ܡܩ ܶܪܒ ܐܢ̱ܬ‪:‬‬ ‫ܬܡܝܗ ܐܣܟܡܗ ܕܕܒܚܐ ܗܢܐ ܕ‬
‫ܳ ܰ ܳ ܺ‬
‫ܬܚ ܶܘܐ ܶܒܗ܀‬ ‫ܕܡܐ ܶܡ ܰ‬ ‫ܩܛܝܠ ܰ�ܓܘܢܶܗ ܰܕ ܳ‬ ‫ܕܐܦ ܟܕ �‬ ‫‪100‬‬
‫ܶ ܳ ܰ ܳ ܰ ܰ‬ ‫ܳ‬
‫ܕܬܘܪܬ ܐ ܳܚ ܳ‬ ‫ܶ ܽ ܽ‬
‫ܫܚܐ �ܕܒܚܐ ܐܝܟ ܕܐܡܪ ܐܢ̱ܬ‪:‬‬ ‫ܐܢܗܘ‬
‫ܶ‬ ‫ܰ‬ ‫ܽ ܽ ܳ ܳ ܶܳ ܰ ܳ ܶ ܳ‬
‫�ܡܘܢ ܣܘܡܩܬܐ ܐ � ܕܓܘܢ ̇ܗ ܩܛ� ܡܟܪܙ܀‬
‫ܘܫܐ‪:‬‬ ‫ܒܚܟ ܽܡ ܶ‬ ‫ܒܕ ܳ‬ ‫ܬܕ ܶܟܝܢ ܶܒܗ ܶ‬ ‫ܶܐ ܽܢܗܘ ܰܕܛ ̈ܡܐܶܐ ܶܡ ܰ‬
‫ܽ ܶ ܰ ܶ‬
‫�ܡܘܢ ܐܬܛ ܰܡܐ ܐܢ ܰܠܘ ܐ̱ ܳܪ ܰܙ ܐ ̱ܗܘ܀‬ ‫ܟܣܗ‬ ‫ܗܢܐ ܰܕܢ ܶ‬ ‫ܳܟ ܳ‬
‫ܳ ܰ ܳܳ ܰ ܶ ܳ ܶ ܰ‬
‫ܘܩܐܡ ܐܝܟ ܰܢ ܺܗ ܳܝܪܐ‪:‬‬ ‫ܐܘ ܠܫܪ ܪܐ ܕ ܓ�‬ ‫‪105‬‬
‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰܳ ܰ ܳ ܳ ܳܰ‬
‫ܘܥܡܐ ܣܡܝܐ � ܚܐܪ ܒܗ ܕܟܠܗ ܢܘܗܪܐ ̱ܗܘ܀‬
‫ܳ‬ ‫ܰ‬
‫ܡܕ ܶܟܝܢ ̱ܗ ܰܘܘ ܶܠܗ ܐ̱ ܳ� ܰܙܝ ܳܡ ܰܪܢ ܶܡܢ ܛ ܽܡܐܘܬ ܐ‪:‬‬ ‫ܰ‬
‫ܐܬ ܐ ܳܡ ܳܪܐ ܕܐ̱ ܳ� ܙܶ ܐ ܽ‬ ‫ܳ ܳ ܶ ܳ‬
‫�ܡܘܢ ܳܣܢܶܝܢ ܶܠܗ܀‬ ‫ܘܗܫܐ ܕ‬
‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬
‫ܒܛ ܳ� ܺܢܝܬܗ ܰ‬ ‫ܶ‬
‫ܬܕܟܝ ̱ܗ ܳܘܐ‪:‬‬ ‫ܕܒܪ ܐ� ܳܗܐ ܐ ܰ‬
 26 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

110 but today, when the Great Body has appeared, it does not love
Him!
It attached itself to various sorts of borrowed sacrifices.
But look! The Lord of Truth is placed before it yet it does not
look at Him.
The blind nation took hold of the shadow and abandoned the
body.
And, furthermore, it did not recognize that the body 19 is also the
Savior.
115 It did not understand that Moses had made it pure through the
parables,
and [that] he depicted something [more] by these symbols
which he was presenting.
Why did the pure sacrifice make the one offering it unclean,
except to depict a type of our Lord and His crucifiers?
The nation suspended our Lord on wood and it became impure,
120 but the blood of His sprinkling purified the nations and
sanctified them.
For those who slaughtered Him became impure but they who
consume Him found life.
That those who killed Him died through Him but those who eat
[Him] find life, is a great marvel!
The priest who slaughtered the heifer became defiled according
to the Law,
that he would become the likeness of the nation which boldly
crucified [Him].

19
L: ‫“ ܒܓܫܬܐ‬In the sensation [of the handling].”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪27‬‬

‫ܳ‬
‫ܘܫܡܐ ܰܪ ܳܒܐ � ܳܪ ܶܚܡ ܶܠܗ܀‬ ‫ܘܡܢ ܰܕ ܰܕܢܚ ܽܓ ܳ‬ ‫ܘ� ܳ‬ ‫ܰ‬ ‫‪110‬‬

‫‪248‬‬ ‫ܰ‬
‫ܕܡ ܶܕܡ ܶܡ ܶܕܡ ܶܡܣܬ ܰܒܟ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܚܐ ܺܫܐ�̈ ܶ� ܶ‬ ‫ܒܕ ̈ܶ‬‫ܶ‬
‫ܳ ܳ ܰ‬
‫ܘܗܝ ܳܡ ܶܪܗ ܽܕܩܘܫܬܐ ܘ� ܳܚܐܪ ܶܒܗ܀‬ ‫ܘܕܡ ̱‬ ‫ܘܗܐ ܺܣܝܡ ܽܩ ܰ‬ ‫ܳ‬
‫ܐܪܦܝ ܽܓ ܳ‬ ‫ܳ‬
‫�ܒܟ ܛ ܳ�� ܰܘ ܺ‬ ‫ܶ‬ ‫ܥܘ ܳܝܪܐ ܰ‬ ‫ܰܥ ܳܡܐ ܺ‬
‫ܘܫܡܐ‪:‬‬
‫ܫܬ ܰܘܕܥ ܶܠܗ ܳܕܐܦ ܳܦ ܽܪ ܰ‬ ‫ܳ ܳ ܽ ܳ ܶ ܰ‬
‫ܘܩܐ ̱ܗܘ܀‬ ‫ܘܐܦ� ܓܘܫܡܐ ܡ‬
‫ܒܦ ܳ�ܬ ܐ ܰܕܟܝܶܗ ܽܡ ܶ‬ ‫ܳ‬ ‫ܳ ܶ ܰ ܰ ܰ ̈ܶ‬ ‫‪115‬‬
‫ܘܫܐ‪:‬‬ ‫� ܡܬܒܝܢ ܕ‬
‫ܶ‬ ‫ܰ‬
‫ܒܗܠܝܢ ܐ̱� ܙܶ ܐ ܰܕܡܩܪܒ ̱ܗ ܳܘܐ܀‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܡ ܶܕܡ ܳ�ܪ ̱ܗ ܳܘܐ ܳ‬ ‫ܶ‬
‫ܳ ܰ‬ ‫ܟܝܐ ܰܠ ܰ‬
‫�ܡܢ ܛ ܰܡܐ ̱ܗ ܳܘܐ‪:‬‬ ‫ܪܒܢܶܗ‬ ‫ܡܩ ܳ‬ ‫ܒܚܐ ܰܕ ܳ‬ ‫ܶܕ ܳ‬
‫ܘܒܘ ̈ ̱ܗܝ܀‬ ‫ܕܡ ܰܪܢ ܰܘ ܳܕܨ ܽܠ ܰ‬ ‫ܘܦܣܗ ܳ‬ ‫ܶܐ ܳ� ܰܕ ܽܢܨܘܪ ܽܛ ܶ‬
‫ܑܰ‬ ‫ܳ‬
‫�ܡ ܰܪܢ ܶܘܐܬܛ ܰܡܐ ܶܒܗ‪:‬‬ ‫ܝܣܐ ܳ‬ ‫ܒܩ ܳ‬ ‫ܬܠܝ ̱ܗܝ ̱ܗ ܳܘܐ ܰܥ ܳܡܐ ܰ‬
‫ܶ‬ ‫ܰ ̈ܶ‬
‫ܘܩ ܶܕܫ ܐ ܽܢܘܢ܀‬ ‫ܪܣ ܶܣܗ ܰ‬ ‫ܕܡܐ ܰܕ ܳ‬ ‫ܡܡܐ ܳ‬ ‫ܰܘܕ ܺܟܝ �ܥ‬ ‫‪120‬‬

‫ܫܟܚ ̱ܘ‪:‬‬ ‫ܟܠܝܢ ܶܠܗ ܰܚ ̈ܶܝܐ ܶܐ ܰ‬ ‫ܛ�ܘܗܝ ܰܛܡܐܺܝܢ ܰܘ ܳܕܐ ܺ‬

‫̱‬
‫ܰܕܩ ܽ‬
‫ܗܪܐ ܰܪ ܳܒܐ܀‬ ‫ܐܟܠܝܢ ܬܶ ܳ‬ ‫ܚܝܘ ܳܕ ܶ‬ ‫ܘܗܝ ܰܘ ܰ‬ ‫ܟܣ‬‫ܺܡܝܬ ̱ܘ ܶܒܗ ܰܕܢ ܽ‬
‫ܽ ܳ ܰ ܳ‬ ‫̱‬
‫ܘܣܐ‪:‬‬ ‫ܡܐܐ ̱ܗܘ ܶܡܢ ܳܢ ܽܡ ܳ‬ ‫ܛܠ ̇ܗ ܠܬܘܪܬ ܐ ܛ‬ ‫ܗܢܐ ܰܕܩ ܳ‬ ‫ܳܟ ܳ‬
‫ܶ ܶ ܽ ܳ ܰܳ ܰ ܰ ܰ ܳܳܺ‬
‫ܕܢܗܘܐ ܕܡܘܬ ܐ �ܥܡܐ ܕܨܠܒ ܡܪܚܐܝܬ܀‬
 28 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

125 And if this which I have spoken is not 20 truthful,

why did the priest become defiled by the sacrifice which he
brought?
He [the priest] purified these ones [Israelites], but he 21 became
unclean symbolically.
Others gained but he suffered loss in the sacrifice which he
made.
When the priest brought the heifer out from the nation
130 he made it a sacrifice, [yet] he became defiled 22 by the sacrifice
which he made.
His action 23 is good in that he purified those who are unclean.
As for him, the sacrifice which he offered made him unclean.
The priest remained within the encampment while being un-
clean,
and they fled from him till evening for he was defiled. 24
135 Tell me, O priest, that impurity – because of what is it?
O priest of the nation, what made you unclean while you were
pure?
The priest says, “The sacrifice defiled me when I offered it,
And my offering is the entire reason for my becoming impure.”
O priest of the nation, the sacrifice which you brought was then
unclean.

20
O: �
21
O: ‫ܘܠܗܘ‬
̇ “but that one.”
22
O: ‫ܐܬܛܡܝ‬
23 ܿ
O: ‫“ ܼܥܒܕܗ‬He did [a good].”
24
L: ‫ܗܘܐ‬
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪29‬‬

‫ܐܡܪ ܐ̱ ܳܢܐ‪:‬‬ ‫ܟܢܐ ̱ܗܝ ܰܐܝܟ ܳܕ ܰ‬ ‫ܫܪ ܳܪܐ ܰܠܘ ܳܗ ܳ‬ ‫ܶܘܐܢ ܰܒ ܳ‬ ‫‪125‬‬
‫ܺ‬ ‫ܰ‬
‫ܗܢܐ ܶܡܬܛ ܰܡܐ ̱ܗ ܳܘܐ ܶ‬ ‫�ܡ ܳܢܐ ܳܟ ܳ‬ ‫ܳ‬
‫ܒܚܐ ܰܕܐܝܬܝ܀‬ ‫ܒܕ ܳ‬
‫ܺ‬ ‫ܰ‬
‫ܘܠܗ ܽ ̱ܗܘ ܛ ܰܡܐ ܐ̱ ܳ� ܳܙ ܢܳܐܝܬ‪:‬‬ ‫�ܗ ܶܠܝܢ ܶ‬ ‫ܰܕ ܺܟܝ ܳ‬
‫ܒܚܐ ܰܕ ܰ‬ ‫ܒܕ ܳ‬ ‫ܚܣܪ ܶܠܗ ܽܗܘ ܶ‬ ‫ܬܪ ̱ܘ ܰܘ ܰ‬ ‫ܳܶ ܰ ܰ‬
‫ܥܒܕ܀‬ ‫ܐ̱ܚ� ܢܐ �‬
‫ܰ‬ ‫ܶ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܳܡܐ ܰܕܐܦܩ ̇ܗ ̱ܗܘܐ ܟܗܢܐ ܠܬܘܪܬ ܐ �ܒܪ ܡܢ ܥܡܐ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬
‫ܒܚܐ ܰܕ ܰ‬ ‫ܒܕ ܳ‬ ‫ܬܛ ܰܡܐ ܶܠܗ ܶ‬ ‫ܰ ܳ ܶ ܳ ܶ ܰ‬ ‫‪130‬‬
‫ܥܒܕ܀‬ ‫ܥܒܕ ̇ܗ ܕܒܚܐ ܐ‬
‫ܰ‬ ‫ܥܒ ܶܕܗ ܰܫ ܺܦܝܪ ܰܕ ܰ‬
‫‪249‬‬
‫ܡܕ ܶܟܐ ̱ܗ ܳܘܐ ܰܠܕܛ ܺܡܐܝܢ ̱ܗ ܰܘܘ‪:‬‬ ‫ܳ‬
‫ܶ‬ ‫ܰ‬ ‫ܶܠܗ ܶܕܝܢ ܺܕ ܶ‬
‫ܡܩ ܶܪܒ ̱ܗ ܳܘܐ܀‬ ‫ܒܚܐ ܰܕ ܰ‬ ‫ܝܠܗ ܛܡܐܗ ܶܕ ܳ‬
‫ܳ ܶ ܳ ܳ ܰ ܺ ܰ ܳ ܰ ܰ ܺ ܳ‬
‫ܫܪܝܬܐ‪:‬‬ ‫�ܬܒ ܟܗܢܐ ܘܥܒܝܕ ܛܡܐܐ ܒܓܘ ܡ‬
‫ܰ‬
‫ܛܡܐ ̱ܗܘ ܠܡ܀‬ ‫ܡܫܐ ܰܕ ܰ‬ ‫�ܪ ܳ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܪܩܝܢ ܶܡܢܶܗ ܰ‬ ‫ܘܥ ܶ‬ ‫ܳ‬
‫ܳ ܽ‬ ‫ܰ‬ ‫ܐ̱ ܰܡܪ ܺܠܝ ܳܟ ܳ‬
‫ܗܢܐ ܳܗܝ ܛ ܽܡܐܘܬ ܐ ܶܡܛܠ ܳܡ ܰܢܐ ܳ ̱ܗܝ‪:‬‬ ‫‪135‬‬
‫ܽ ܳ ܰܳ ܰܽ ܰ ܳ ܰ ܰ ܳ ܰ‬
‫ܟܝܐ ܐܢ̱ܬ܀‬ ‫ܟܘܡܪܐ ܕܥܡܐ ܡܢܘ ܛܡܐܟ ܟܕ ܕ‬
‫ܰ ܰ ܶ ܶ‬ ‫ܳܰ ܳ ܳ ܶ ܳ ܰ‬
‫ܐܢܝ ܟܕ ܩܪܒܬܗ‪:‬‬ ‫ܒܚܐ ܛ ܰܡ ̱‬ ‫ܐܡܪ ܟܗܢܐ ܕ‬
‫ܶ ܶ ܰ ܳ‬
‫ܢܝ ̱ܗܝ ܽܟ ܳܠ ̇ܗ ܥܶܠܬܐ ܕܐܗܘܐ ܛܡܐܐ܀‬ ‫ܘܡܢ ܽܩ ܳ‬
‫ܘܪܒ ̱‬ ‫ܶ‬
‫ܺ‬ ‫ܕܥ ܳܡܐ ܛܡܐܰܐ ܽܗܘ ܳܡ ܶܕܝܢ ܶܕ ܳ‬ ‫ܰ‬ ‫ܗܢܐ ܰ‬‫ܳܟ ܳ‬
‫ܒܚܐ ܰܕܐܝܬܝܬ‪:‬‬
 30 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

140 Why did you offer it if impurity was found in it?

So then, your likeness is entirely depicted 25 in the children of
your nation,
and your whole sacrifice proclaims our Lord who purifies all.
Look! Through the cross, all is truly purified! 26
The nation alone became defiled by it 27 for it did not love it.
145 The symbols which Moses the scribe depicted in his writings are
marvellous.
And if not through our Lord, their actions would not be deci-
phered.
He buried treasures concealing them amongst his verses,
but the cross came [and] revealed his hidden things.
If you are discerning, 28 concentrate your mind on his actions
150 and you will find that in every instance, he depicted for us the
Son.
He depicted a great image of our Lord when he sacrificed;
the symbolic heifer put on the color of the crucifixion.
It was red so that its appearance, too, would proclaim death,
so as to resemble the sprinkled blood while yet alive.

25
O: ‫ܟܠܗ ܨ̇ܝܪܐ ܗܝ ܡܕܝܢ‬
̇ – the words are the same but are arranged differ-
ently.
26
O: ‫“ ܡܬܢܟܐ‬was injured.”
27
O: ‫“ ܠܗ‬to it.”
28
L: ‫ܦܪܘܫ‬
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪31‬‬

‫ܶ ܰ ܽ ܳ ܶ ܰ‬ ‫ܳ‬
‫ܟܚܐ ܶܒܗ܀‬ ‫ܫܬ ܳ‬ ‫�ܡܢ ܰܩ ܶܪܒܬܝ ̱ܗܝ ܐܢ ܛܡܐܘܬ ܐ ܡ‬ ‫ܳ‬ ‫‪140‬‬
‫ܰ‬ ‫ܳ‬
‫ܕܡܘܬܟ ܳܡ ܶܕܝܢ ܺܨ ܳܝܪܐ ̱ܗܝ ܽܟ ܳܠ ̇ܗ ܰܒܒܢ̈ܝ ܰܥ ܳܡܟ‪:‬‬ ‫ܽ‬
‫ܡܕ ܶܟܐ ܽܟܠ܀‬ ‫ܟܪܙ ܰܕ ܰ‬ ‫�ܡ ܰܪܢ ܰܡ ܶ‬ ‫�ܡܐ ܳ‬ ‫ܒܚܟ ܰܫ ܳ‬ ‫ܘܕ ܳ‬ ‫ܶ‬
‫ܺ‬ ‫ܳܗܐ ܰܒ ܺܙܩ ܳ‬
‫ܬܕ ܶܟܐ ܰܫ ܺܪ ܳܝܪܐܝܬ‪:‬‬ ‫ܝܦܐ ܽܟܠ ܶܡ ܰ‬
‫ܳ‬ ‫ܰ ܽ ܶ ܰ‬
‫�ܚܘܕ ܐܬܛ ܰܡܐ ܶܒܗ ܕ� ܳܪ ܶܚܡ ܶܠܗ܀‬ ‫ܰܥ ܰܡܐ ̱ܗܘ ܒ‬
‫ܘܗܝ ܳܣ ܳ‬ ‫ܳܰ‬ ‫ܬܡ ܺ ܳ‬
‫ܘܫܐ‪:‬‬‫ܦܪܐ ܽܡ ܶ‬ ‫ܝܗܝܢ ܐ̱� ܙܶ ܳܐ ܶ ܳܕ�ܪ ܰܒܟܬ ̈ܒ ̱‬ ‫ܺ‬ ‫‪145‬‬

‫ܝܗܘܢ܀‬ ‫ܬܦ ܰܫܩܘ ܽܣ ܳ‬

‫ܘܥ� ܰܢ ܽ‬ ‫̱ܶ‬
‫ܒܡ ܰܪܢ � ܐ ܰ‬‫ܶܘ ܳܐ� ܳ‬
‫ܘܚ ܺܦܝ ܐܢܶܝܢ ܶܒܝܬ ܶܩ ܳ‬ ‫ܰ ܺ ̈ܳ ܳ‬
‫ܘܗܝ‪:‬‬ ‫�� ܰܢ ̱‬ ‫ܶ ܳ ܺ ܳ ܰ ܺ ܶܶ ܰ ܺ ܳ ܶ‬
‫ܬܐ ܰ‬ ‫ܛܡܪ ܣܝܡ‬
‫ܘܐܬ ܐ ܙܩܝܦܐ ܓܠܝ ܐܢܝܢ ܠܛܡܝ�ܬܗ܀‬
‫ܰ ܶ ܰ ܳ ܰ ܺ ܳ̈ ܶ ܶ ܳ ܽ ܳ ܰ‬
‫ܘܫܐ ܐܢ̱ܬ‪:‬‬ ‫ܐ�ܕ ܗܘܢܟ ܒܥܒܝܕܬܗ ܐܢ ܦܪ‬
‫ܰ ̈ܺ ܰ ܳ ܳܰ‬ ‫ܶ ܰ ܰ‬
‫ܫܟܚ ܐܢ̱ܬ ܶܠܗ ܰܕܒܟ�ܙܒܢܝܢ ܠܒܪܐ � ܐܪ܀‬ ‫ܘܡ‬ ‫‪150‬‬

‫‪250‬‬
‫�ܡ ܰܪܢ ܰܟܕ ܳܕ ܰܒܚ ̱ܗ ܳܘܐ‪:‬‬ ‫�ܡܐ ܰܪ ܳܒܐ ܳ�ܪ ܶܠܗ ܳ‬ ‫ܰܨ ܳ‬
‫ܽ ܳ ܳܶ ܺ ܰ ܰ ܳ ܰ ܺ ܽ ܳ‬
‫ܝܒܘܬ ܐ܀‬ ‫ܬܘܪܬ ܐ ܕܐ̱� ܙ ܐ ܥܛܝܦܬ ܓܘܢܐ ܕܨܠ‬
‫ܚܙ ܳܬ ̇ܗ ܰܡܘܬ ܐ ܬ ܶ‬
‫ܟܪܙ‪:‬‬
‫ܰ‬ ‫ܳ‬ ‫ܩܬܐ ̱ܗ ܳܘܬ ܳܕܐܦ ܺܗܝ ܳ‬ ‫ܽ ܳ ܳ‬
‫ܣܘܡ‬
‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܕܬܶ ܶ‬
‫ܕܡܐ ܦܝ� ܟܕ ܰܚ ܳܝܐ ̱ܗ ܳܘܬ܀‬ ‫ܕܒ ܳ‬‫ܡܝܐ ܰ‬‫ܗܘܐ ܳܕ ܳ‬
 32 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

155 The symbol colored the whole sacrifice with the color of
suffering,
so that its likeness would hint at slaughter to the one looking at
it.
While not [yet] slain, the appearance of the heifer which he
brought was perfect. 29
It was like blood for its color was red.
When he chose it, he adorned the symbol in the color of slaugh-
ter,
160 so that the crucifixion would be clearly shown in it.
Like a mirror of blood, he set it up that they would see it
and see death which was moving symbolically in it.
It was slain in color but living through the symbol which was
spoken of through it –
clearly the story of the slaughter of the One who gives life to all.
165 It was colored in slaughter and was moving while alive toward
death,
like that sacrifice of the Son out of whose death life sprang
forth.
And if this is not just as I have said,
why was a red heifer chosen to be sacrificed?
He saw in it the color of the crucifixion when he chose it,
170 and he gave it for a burnt-offering that it would be sprinkled on
the entire nation.
The blood was depicted through it and it proclaimed openly the
death of the Son,
who became for the nations a sprinkling that purifies all impuri-
ty.
Its body bore the sprinkling of the scourges and then was cho-
sen,
so that the sentence of the slaughter might be spoken richly
through it.

29
L: ‫“ ܟܕ � ܩܛܝ� ܟܡܝܪ ܗܘܐ ܚܙܘܐ ܕܬܘܪܬܐ ܕܐܝܬܝ‬While not [yet] slain, the ap-
pearance of the heifer which he brought was mournful.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪33‬‬

‫�ܡܐ‪:‬‬ ‫ܒܚܐ ܰܫ ܳ‬ ‫�ܕ ܳ‬‫ܕܚ ܳܫܐ ܰܨܒܥܶܗ ܐ̱ ܳܪ ܳܙ ܐ ܶ‬ ‫ܒܓ ܳ‬

‫ܘܢܐ ܰ‬ ‫ܰ‬ ‫‪155‬‬
‫ܰ‬ ‫ܪܡܘܙ ܰܠ ܳ‬ ‫ܶ‬
‫ܕܡܘܬܗ ܶܩܛ� ܬ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳܕܐܦ ܺܗܝ ܽ‬
‫ܕܚܐܪ ܳܒ ̇ܗ܀‬
‫ܺ‬ ‫ܽ ܳ‬ ‫ܝ� ܺ‬ ‫ܰ ܳ ܺ ܳ‬
‫ܓܡܝܪ ̱ܗ ܳܘܐ ܶܚ ܳܙܘ ̇ܗ ܕܬܘܪܬ ܐ ܰܕܐܝܬܝ‪:‬‬ ‫ܟܕ � ܩܛ‬
‫ܳ‬ ‫ܰ ܰ ܳ ܳ ܶ ܽ ܰ ܳ̇ ܽ ܳ ܳ‬
‫ܘܐܝܟ ܕܕܡܐ ̱ܗܘܬ ܡܛܠ�ܓܘܢܗ ܕܣܘܡܩܬܐ ̱ܗܘܬ܀‬
‫ܰ݁ ܳ ܳ ܳ ܰ ܳ ܶ ܳ‬
‫ܕܩܛ� ܰܟܕ ܳܓ ܶܒܐ ܳܠ ̇ܗ‪:‬‬ ‫ܨܒܬ ̇ܗ ܐ̱ܪ ܙ ܐ ܒܓܘܢܐ‬
‫ܰ ܺ ܽ ܳ ܶ ܰ ܶ ܳ ܰ ܺ ܳܺ‬ ‫‪160‬‬
‫ܕܨܠܝܒܘܬ ܐ ܬܬܚܘܐ ܒ ̇ܗ ܢܗܝܪܐܝܬ܀‬
‫ܕܡܐ ܳܣ ܳܡ ̇ܗ ܰܕ ܽܢܚ ܽ‬ ‫ܝܬܐ ܰܕ ܳ‬ ‫ܰ ܰ ܺ ܳ‬
‫ܘܪܘܢ ܳܒ ̇ܗ‪:‬‬ ‫ܐܝܟ ܡܚܙ‬
‫ܶ ܽ ܰ ܳ ܶ ܰ ܰ ܳ ܳܳܳܺ‬
‫ܘܢܚܙܘܢ ܡܘܬ ܐ ܕܡܬܗܦܟ ܒ ̇ܗ ܐ̱ܪ ܙ ܢܐܝܬ܀‬
‫ܘܚ ܳܝܐ ܒ ̱ܐ ܳܪ ܳܙ ܐ ܶ‬ ‫ܺ ܳ‬
‫ܬܡ ܰܠܠ ܳܒ ̇ܗ‪:‬‬ ‫ܕܡ ܰ‬ ‫ܘܢ ̇ܗ ܰ‬ ‫ܒܓ ܳ‬ ‫ܝ� ܰ‬ ‫ܩܛ‬
‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬
‫ܰܢ ܺܗܝܪܐܝܬ ܰܫܪܒܐ ܕܩܛܠܗ ܕܗܘ ܡ ܶܚܐ ܟܠ܀‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬
‫ܳ‬ ‫ܒܚ ̈ܶܝܐ ܽܠ ܰ‬ ‫ܺ ܳ ܶ ܳ ܳ ܳ‬
‫ܘܩܒܠ ܰܡܘܬ ܐ‪:‬‬ ‫ܗܛܐ ܰ‬ ‫ܨܒܝܥܐ ܒܩܛ� ܘܪ‬ ‫‪165‬‬
‫ܰ‬
‫ܕܡܢ ܺܡܝܬܘܬܗ ܰܚ ̈ܝܐ ܐ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܒܪܐ ܶ‬ ‫ܰܐܝܟ ܳܗܝ ܰܕ ܳ‬
‫ܦܪܥ ̱ܘ܀‬
‫ܐܡܪ ܐ̱ ܳܢܐ‪:‬‬ ‫ܐܢܗܘ ܳܕܗ ܶܕܐ ܰܠܘ ܳܗ ܰܟ ܳܢܐ ̱ܗܝ ܰܐܝܟ ܳܕ ܰ‬ ‫ܶܘ ܽ‬
‫ܒܚܐ܀‬ ‫ܗܘܐ ܶܕ ܳ‬ ‫ܓܒܐ ̱ܗ ܳܘܐ ܬܶ ܶ‬ ‫ܘܪܬ ܐ ܳ‬ ‫ܳ ܽ ܳ ܳ ܽ ܳ‬
‫�ܡܢ ܣܘܡܩܬܐ ܬ‬
‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ ܳ ܳ ܰ ܺ ܽ ܳ‬
‫ܓܘܢܐ ܚܙ ܐ ܒ ̇ܗ ܕܙܩܝܦܘܬ ܐ ܟܕ ܓܒܐ ܠ ̇ܗ‪:‬‬
‫�ܥ ܳܡܐ ܽܟ ܶܠܗ܀‬ ‫ܪܣ ܳܣܐ ܰ‬ ‫ܗܘܐ ܳ‬ ‫ܩܕܐ ܕܬܶ ܶ‬ ‫�ܝ ܳ‬ ‫ܗܒ ̇ܗ ܰ‬ ‫ܘ� ܳ‬ ‫ܰ‬ ‫‪170‬‬
‫�ܝܐ ܰܡܘܬܗ ܰܕ ܳ‬ ‫ܶ‬ ‫ܒܓ ܳ‬ ‫ܥܝܐ ܶ‬ ‫ܘܩ ܳ‬ ‫ܕܡܐ ܺܨܝܪ ̱ܗ ܳܘܐ ܳܒ ̇ܗ ܳ‬ ‫ܳ‬
‫ܒܪܐ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ ܰ ̈ܶ‬
‫‪251‬‬
‫ܡܕ ܶܟܐ ܽܟܠ ܛ ܽܡܐܘܬ ܐ܀‬ ‫ܪܣ ܳܣܐ ܰ‬ ‫ܡܡܐ ܳ‬ ‫ܕܗܘܐ �ܥ‬
‫ܰ‬ ‫ܶ‬
‫ܶܪ ܳܙܦܐ ܕܢܶܓܕܐ ܛܥܝܢ ̱ܗܘܐ ܦܓܪ ̇ܗ ܘܟܢ ܐ ܰ‬
‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫̈‬
‫ܬܓܒܝܬ‪:‬‬
‫ܺ ܺ‬ ‫ܺ ܳ ܶ ܳ‬
‫ܕܩܛ� ܢܶ ݂ܬ ܰܡ ܰܠܠ ܳܒ ̇ܗ ܰܥܬ ܳܝܪܐܝܬ܀‬ ‫ܕܕܝܢܐ‬
 34 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

175 He depicted the wounds upon it in appearance while it was not

yet beaten,
that through its color it would proclaim the wounds of the Son.
He adorned it in scourges while it was distant from scourges,
that by this also it would proclaim the flagellation of the Son.
He poured forth 30 on it a color which proclaimed heavily the
death [of the Son],
180 and he proclaimed it a sacrifice that through it he would purify
those who are unclean.
Furthermore, he mingled hyssop and scarlet dye with it,
to make a double 31 symbol of the type of the complete slaughter.
In all forms, the skillful Moses portrayed blood,
that in all sorts of colors he would establish the image of the
crucifixion.
185 The heifer which he brought, that was red, did not suffice for
him,
but through the scarlet dye he depicted the blood.
He mingled wisely the color of blood in one another,
that the beauty of the image of the crucifixion would become
strong.
Why did he take with him the cedarwood?
190 Look O discerning one! The symbol portrays the entire sacrifice!
He devised the cross but without the wood it cannot stand up.
But the work of the crucifixion was fulfilled in all things.
On account of this Moses took the cedarwood, 32
that the cross of our Lord would be fulfilled in his actions.

30
L: ‫ܙܠܥ‬
ܼ “He poured out.”
31
O: ‫ܕܢܥܦܝܗ‬
̇ ; L: ‫“ ܕܢܟܦܗ‬to make modest.”
32
O: ‫“ ܕܪܐܙܐ‬the symbolic [wood]”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪35‬‬

‫�ܥܬ‪:‬‬ ‫ܐܣܟ ܳܡܐ ܰܟܕ ܳ� ܶܒ ܰ‬ ‫ܝܗ ܶܒ ܺ‬ ‫ܥܠ ̇‬‫ܚܘ ܳܬ ܐ ܶ‬ ‫ܳ�ܪ ܰܡ ܳ ̈‬ ‫‪175‬‬

‫ܟܪܙ܀‬ ‫ܒܪܐ ܰܬ ܶ‬ ‫ܚܘܬܶܗ ܰܕ ܳ‬ ‫ܘܢ ̇ܗ ܰܥܠ ܰܡ ܳ ̈‬ ‫ܒܝܕ ܰܓ ܳ‬ ‫ܰܕ ܰ‬

‫ܓܕܶܐ ܰܪ ܺܚ ܳ‬ ‫ܓܕܶܐ ܰܟܕ ܶܡܢ ܢܶ ̈‬ ‫ܰ ܳ‬
‫ܝܩܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܒܬ ̇ܗ ܒܢܶ ̈‬ ‫ܨ‬
‫ܶ‬ ‫ܰ ܳ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬
‫ܘܗܝ ܕܒܪܐ ܬܟܪܙ܀‬ ‫̱‬ ‫ܳܕܐܦ ܗܝ ܗܕܐ ܠܦ�ܓ�‬
‫ܶ‬
‫ܰ ܳ ܰ ܳ ܰ ܶ ܰ ܳ ܰ ܺ ܳܺ‬
‫ܝܪܐܝܬ‪:‬‬ ‫ܙܠܚ ܒ ̇ܗ ܓܘܢܐ ܕܡܟܪܙ ܡܘܬ ܐ �ܩ‬
‫ܰ‬
‫�ܕ ̣ܒ ܳܚܐ ܰܕ ܰܢܕ ܶܟܐ ܳܒ ̇ܗ ܰܠܕܛ ܺܡܐܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܩܪ ̇ܗ ܶ‬ ‫ܰܘ ܳ‬ ‫‪180‬‬
‫ܰܳ ̇ ܽ ܳ ܽ ܳ ܰ ܽ ܺ ܳ‬ ‫ܰ ܽ‬
‫ܘܪܝܬܐ‪:‬‬ ‫ܚܠܛ ܬܘܒ ܥܡܗ ܙܘܦܐ ܘܨܘܒܥܐ ܕܙܚ‬
‫ܳ‬ ‫ܰ ܶ ܳܳ ܶ ܰ ܽ ܳ‬
‫�ܝܐ ܶܩܛ�܀‬ ‫ܕܡ ܳ‬ ‫ܘܬ ܐ ܰ‬ ‫ܝܗ ܕܕܡ‬ ‫ܕܢܥܦܗ ��ܪ ܙ ܐ ܥܠ ̇‬
‫ܡܗ ܳܝܪܐ ܽܡ ܶ‬
‫ܘܫܐ‪:‬‬ ‫ܕܡܐ ̱ܗܘ ܳ� ܐܪ ̱ܗ ܳܘܐ ܺ‬ ‫ܰ‬ ‫ܣܟ ܺ̈ܡܝܢ ܰ‬ ‫ܒܟܠ ܶܐ ܺ‬ ‫ܽ‬
‫ܰ ܺ̈ ܺ ܰ ܳ ܰ ܺ ܽ ܳ‬ ‫ܰܕ ܽ‬
‫ܝܦܘܬ ܐ܀‬ ‫ܒܟܠ�ܓܘܢܝܢ ܢܩܝܡ ܨ�ܡܐ ܠܙܩ‬
‫ܳ ܶ ܰ ܶ ܽ ܳ ܰ ܺ‬
‫ܘܡ ܳܩܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܕܣ ܳ‬ ‫ܐܝܬܝ ܽ‬ ‫� ܣܦܩܬ ܠܗ ܬܘܪܬ ܐ ܕ‬ ‫‪185‬‬
‫ܳ‬ ‫ܶܳ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܕܡܐ ܪ ܶܫܡ ̱ܗ ܳܘܐ܀‬ ‫ܝܬܐ ܳ‬ ‫ܐ � ܒܨܘܒܥܐ ܕܙܚܘܪ‬
‫ܰ ̈ܶ ܰ ܳ ܰ ܰ ܳ ̈ܶ ܰ ܺ ܳ ܺ‬
‫ܓܘܢܐ ܕܕܡܐ ܚܠܛ ܒܚܕ ܕܐ ܚܟܝܡܐܝܬ‪:‬‬
‫ܶ ܶ ܰܺ ܽ ܶ ܰ ܳ ܰ ܺ ܽ ܳ‬
‫ܝܦܘܬ ܐ܀‬ ‫ܕܢܗܘܐ �ܙܝܙ ܫܘܦܪܗ ܕܨ�ܡܐ ܕܙܩ‬
‫ܶ‬
‫ܢܣܒ ̱ܗܘܐ ܥܡܗ‪:‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܪܙ ܐ ܶܡ ܽܛܠ ܳܡ ܳܢܐ ܰ‬ ‫ܝܣܐ ܰܕ ܳ‬ ‫ܰܩ ܳ‬
‫ܰ‬
‫ܒܚܐ ܐ̱ ܳܪ ܳܙ ܐ ܳ� ܐܪ܀‬ ‫ܘܫܐ ܽܕܟ ܶܠܗ ܶܕ ܳ‬ ‫ܽܚܘܪ ܳܦ ܽܪ ܳ‬ ‫‪190‬‬
‫ܺ ܳ ܰܶ ܰ ܳ ܰ ܳ ܳ ܶ‬
‫ܝܣܐ � ܳܩܐܡ ̱ܗ ܳܘܐ‪:‬‬ ‫ܙܩܝܦܐ ܪܟܒ ܘܕ� ܩ‬
‫ܳܳ ܰ ܺ ܽ ܳ‬ ‫ܒܟ�ܡ ܶܕܡ ܰܫ ܺ‬ ‫ܶ‬
‫ܡܠܝ ܥܒܕܐ ܕܨܠܝܒܘܬ ܐ܀‬ ‫ܰܘ‬
‫‪252‬‬
‫ܘܫܐ‪:‬‬ ‫ܢܣܒ ̱ܗ ܳܘܐ ܽܡ ܶ‬ ‫ܐܪܙ ܐ ܰ‬ ‫ܝܣܐ ܰܕ ܳ‬ ‫ܶܡ ܽܛܠ ܳܗ ܳܢܐ ܰܩ ܳ‬
‫ܶ ܰ ܶ ܳ ܺ ܶ ܳ ܰ ܰ ܺ ܳ̈ ܶ‬
‫ܝܕܬܗ܀‬ ‫ܕܢܫܬܡ� ̱ܗܘܐ ܨܠܝܒܗ ܕܡܪܢ ܒܥܒ‬
 36 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

195 He prepared with scarlet dye the sacrifice that he made,

that the pure blood would be spoken of in his work.
Through the sprinkled hyssop 33 and the scarlet, the blood was
portrayed,
and through the heifer, whose color 34 was red, the entire slaugh-
ter. 35
A deaf person recognizes these symbols through a nod,
200 and a blind person perceives through touch 36 their meanings. 37
The nation was more blind than a blind one who does not per-
ceive.
Its eyes were opened but its mind was darkened from under-
standing. 38
If it desired to concentrate on these symbols,
it would see – without stumbling – the cross of the Son in them.
205 From the visible things it would be able to understand the
hidden things,
and through the visible things it would understand the con-
cealed things.
From the form 39 of these sacrifices which it offered,
it would understand that a great slaughter saves the world.
It was easy for it to understand through the types that it was
serving,

33
O: ‫ – ܙܘܦܐ‬missing the prepositional ‫ܒ‬.
34
O: ‫ܕܕܡܗ‬
̇ “whose blood.”
35
O: �‫ܩܛ‬
36
The entire first part of this line is omitted in O. Only the very last
word, ‫ܦܘ�ܫܢܝܗܘܢ‬
̇ , is present.
37
See Isaiah 35:5.
38 ̈
L: �‫ܦܬܚܝܢ ܥܝܢܘܗܝ ܘܚܫܘܟ ܠܒܗ ܡܢ ܣܘܟ‬ ̈ “Its eyes were opened but its
heart was darkened from understanding.” See Isaiah 43:8; John 12:38–
40; Matthew 23:16–22.
39 ̈
L: ‫“ ܐܣܟܡܐ‬forms.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪37‬‬

‫ܒܚܐ ܰܕ ܰ‬ ‫�ܕ ܳ‬ ‫ܝܬܐ ܶ‬ ‫ܰ ܶ ܽ ܳ ܰ ܽ ܺ ܳ‬ ‫‪195‬‬

‫ܥܒܕ‪:‬‬ ‫ܨܒܬܗ ܒܨܘܒܥܐ ܕܙܚܘܪ‬
‫ܳ‬ ‫ܳ ܰ ܽ‬
‫ܬܡ ܰܠܠ ̱ܗܘܐ ܒܗܘ ܬܘܩܢܗ܀‬
‫ܶ‬ ‫ܣܝܐ ܢܶ ܰ‬ ‫ܕܡܐ ܰܚ ܳ‬ ‫ܰܕ ܳ‬
‫ܽ ܳ ܳ ܳ ܰ ܽ ܺ ܳ ܳ ܰ‬
‫ܕܡܐ ܳ� ܐܪ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܙܘܦܐ ܪܣܣܐ ܘܒܙܚܘܪܝܬܐ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܪܬ ܐ ܰ‬ ‫ܽ ܳ‬ ‫ܘܟ ܶܠܗ ܶܩ ܶ‬ ‫ܽ‬
‫ܕܓܘܢ ̇ܗ ܣܘܡܩܐ ̱ܗܘܐ܀‬ ‫ܛܠܗ ܒܬ‬
‫ܰ‬ ‫ܘܓܐ ܶ‬ ‫�ܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ ܽܕ ܳ‬
‫ܡܙ ܐ ܶܡܫܬ ܰܘܕܥ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܪ ܳ‬ ‫ܳ‬
‫ܘ�ܫ ܰܢ ܽ‬ ‫ܣܬ ܰܟܠ ̱ܗ ܳܘܐ ܽܦ ܳ‬ ‫ܰ ܳ ܶ ܳ ܶ ܰ‬ ‫‪200‬‬
‫ܝܗܘܢ܀‬ ‫ܘܣܡܝܐ ܒܓܫܬܐ ܡ‬
‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ ܰܳ ܳ ܶ ܰ ܳ ܳ‬ ‫ܺ‬
‫ܥܘܝܪ ̱ܗܘܐ ܥܡܐ ܛܒ ܡܢ ܣܡܝܐ ܕ� ܡܬܒܝܢ‪:‬‬
‫ܦܬ ܳ ̈‬ ‫ܺ‬
‫ܘܟ ܶܠܗ܀‬ ‫ܘܚ ܽܫܘܟ ܰܗܘܢܶܗ ܶܡܢ ܽܣ ܳ‬ ‫ܝ�ܘ ̈ ̱ܗܝ ܶ‬ ‫ܝܚܢ ܰܥ ܰ‬
‫ܒܗ ܶܠܝܢ ܐ̱ ܳ� ܙܶ ܐ‪:‬‬ ‫ܶܐ ܽܠܘ ܳܨ ܶܒܐ ܰܕ� ܶ�ܕ ܰܗܘܢܶܗ ܳ‬
‫ܘܘ ܳܕ ܐ܀‬ ‫ܒܗܘܢ ܳܚ ܶܙ ܐ ̱ܗ ܳܘܐ ܳܕ� ܽܕ ܳ‬ ‫ܒܪܐ ܽ‬ ‫ܝܦܗ ܰܕ ܳ‬ ‫ܺܙܩ ܶ‬
‫ܳ ܳ‬ ‫ܶ‬ ‫ܶ ܰ ܳ̈ ܳ‬
‫ܡ� ܐ ̱ܗ ܳܘܐ ܳܩܐܡ ܰܥܠ ܰܟܣܝ̈ܬܐ‪:‬‬ ‫ܬܐ ܶ‬ ‫ܡܢ ܓ�ܝ‬ ‫‪205‬‬
‫ܺ ܳ̈ ܳ‬ ‫ܰ‬ ‫ܳ‬
‫ܬܚܙ�̈ܢ ܶܡܣܬ ܰܟܠ ̱ܗ ܳܘܐ ܠܓܢܝܙܬ ܐ܀‬ ‫ܕܡ ܰ‬ ‫ܘܒ ܶ‬ ‫ܰ‬
‫ܣܟ ܳܡܐ ܳܕܗ ܶܠܝܢ ܶܕ ̈ܶ‬ ‫ܶ‬
‫ܡܩ ܶܪܒ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܚܐ ܰܕ ܰ‬ ‫ܶܡܢ ܐ ܺ‬
‫ܛ� ܰܪ ܳܒܐ ܳ‬ ‫ܶ ܰܰ ܳ ܶ ܳ‬
‫�ܡܐ ܳܦ ܶܪܩ܀‬ ‫�ܥ ܳ‬ ‫ܡܬܒܝܢ ̱ܗܘܐ ܕܩ‬
‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ ܳ ܳ̈ ܳ‬ ‫ܦܫܝܩ ܽ ̱ܗܘ ܺܕܢ ܰ‬ ‫ܺ‬
‫ܐܠܦ ܒܛ�ܢܝܬܐ ܕܡܫܡܫ ̱ܗܘܐ‪:‬‬
 38 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

210 for something great was going on within them.

What profit [is there] in the small wool of scarlet?
And by what power did it cleanse from impurity?
What did the cedarwood profit the one who was defiled?
For with it, the Law instructed that the entire nation should be
purified.
215 Why did he choose the heifer which was red 40 for the sacrifice?
And why were the defiled ones of the nation made pure through
it?
Something else was spoken of through these sacrifices, 41
but the nation did not understand that it should know mystical
things.
Moses hinted to it the slaughter of the Son that saved the world.
220 But because it was blind from understanding, it did not
perceive.
If that which purified from defilement was a heifer,
why did Moses not choose a black one for the sacrifice?
If he had not been prefiguring the color of the crucifixion,
a red one would not have been required to be the sacrifice.
225 He was proclaiming the blood through the wool and the scarlet
dye,
that the color of the slaughter will purify the nation from de-
filement.
Through the shadow of our Lord, Moses purified the nation;
for sheep and oxen did not purify it from defilement.
Look! Through something which was feeble, he is showing it 42
something great!

40
L: ‫ܕܣܘܡܩܬܐ‬
41
L: ‫“ ܒܗ ܕܒܚܐ‬through the sacrifice.”
42
L: ‫ܡܚܘܐ ܗܘܐ‬
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪39‬‬

‫ܬܗ ܰܦܟ ̱ܗ ܳܘܐ܀‬ ‫ܢܗܝܢ ܶܡ ܶܕܡ ܰܪ ܳܒܐ ܶܡ ܰ‬ ‫ܰܕܠܓܘ ܶܡ ܶ‬ ‫‪210‬‬

‫ܝܬܐ ܳܡܢ ܽ� ܳ‬ ‫ܰ ܳ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܘܬܪ ܳܢܐ‪:‬‬ ‫ܒܥܡܪܐ ܙܥܘܪܐ ܕܙܚܘܪ‬
‫ܰ ܳ ܰ ܳ ܰܶ ܳ ܰ ܶ ܰ ܽ ܳ‬
‫ܘܒܐܝܢܐ ܚܝ� ܡܕܟܐ ̱ܗܘܐ ܟܝ ܡܢ ܛܡܐܘܬ ܐ܀‬
‫ܰ ܳ ܰ ܳ ܳ ܰ ܶ ܳ ܰ ܶ ܰ‬
‫‪253‬‬
‫ܕܡܬܛ ܰܡܐ‪:‬‬ ‫ܩܝܣܐ ܕܐܪܙ ܐ ܡܢ ܡܗܢܐ ̱ܗܘܐ ܠ‬
‫ܬܕ ܶܟܐ ܽܟܠܗ ܥܡܐ܀‬
‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܦܩܕ ܢܶ ܰ‬ ‫ܘܣܐ ܰ‬ ‫ܕܒܗ ܳܢ ܽܡ ܳ‬ ‫ܶ‬
‫ܽ ܳ‬
‫ܘܡ ܳܩܐ ̱ܗ ܳܘܬ‪:‬‬ ‫ܕܣ ܳ‬ ‫�ܡܢ ܳܓ ܶܒܐ ̱ܗ ܳܘܐ ܽ‬ ‫ܒܚܐ ܳ‬ ‫�ܕ ܳ‬ ‫ܘܪܬ ܐ ܶ‬ ‫ܬ‬ ‫‪215‬‬
‫ܶ‬ ‫ܶ‬
‫ܘܡܛܠ ܳܡ ܳܢܐ ܛܡܐܐ ܕܥ ܳܡܐ ܳܒ ̇ܗ ܡ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬
‫ܬܕܟܝܢ܀‬
‫ܒܗ ܶܠܝܢ ܶܕ ̈ܶ‬
‫ܒܚܐ‪:‬‬ ‫ܬܡ ܰܠܠ ̱ܗ ܳܘܐ ܳ‬ ‫ܚܪ ܳܢܐ ܶܡ ܶܕܡ ܶܡ ܰ‬ ‫ܐ ܺ‬
‫ܳ ܶ ̱ ܰ ܰ ܰ ܳ ܶܰ ܽ ܳܳܺ‬
‫ܘ� ܐܣܬܟܠ�ܥܡܐ ܕ�ܕܥ ܪܘܚܢܐܝܬ܀‬
‫ܶ‬ ‫ܳ‬
‫�ܥ�ܡܐ ܦܪܩ‪:‬‬ ‫ܳ‬ ‫ܒܪܐ ܳ‬ ‫ܛܠܗ ܰܕ ܳ‬ ‫ܕܩ ܶ‬ ‫ܘܫܐ ܶ‬ ‫ܪܡܙ ܶܠܗ ܽܡ ܶ‬ ‫ܰ‬
‫ܳ ܶ ܽ ܳ ܳ ܶ ܰ‬
‫ܘ� ܳܢܐ � ܐܣܬ ܰܟܠ܀‬ ‫ܥܘܝܪ ̱ܗܘܐ ܡܢ ܒ‬ ‫ܘܥܠ ܰܕ ܺ‬ ‫ܰ‬ ‫‪220‬‬
‫ܳ‬ ‫ܰ‬ ‫ܶ ܽ ܳ‬
‫ܟܝܐ ܶܡܢ ܛ ܽܡܐܘܬ ܐ‪:‬‬ ‫ܡܕ ܳ‬ ‫ܘܪܬ ܐ ̱ܗ ܳܘܬ ܳܗܝ ܰܕ ܰ‬ ‫ܐܢ ܬ‬
‫ܒܚܐ ܽܡ ܶ‬ ‫�ܕ ܳ‬ ‫ܘܟܡܬܐ � ܳܓ ܶܒܐ ̱ܗ ܳܘܐ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬
‫�ܡܢ ܐ ܳ‬ ‫ܳ‬
‫ܘܫܐ܀‬
‫ܡܢ ܰ�ܪ ̱ܗ ܳܘܐ‪:‬‬ ‫ܘܬ ܐ ܳ� ܰ‬ ‫ܰ ܳ ܰ ܺ ܽ ܳ‬
‫ܐ ܽܠܘ ܠܓܘܢ ̇ܗ ܕܨܠܝܒ‬
‫ܶ‬
‫ܒܚܐ܀‬ ‫ܗܘܐ ܶܕ ܳ‬ ‫ܥܝܐ ̱ܗ ܳܘܬ ܬܶ ܶ‬ ‫ܬܒ ܳ‬ ‫ܩܬܐ ܶܡ ܰ‬ ‫ܰ ܽ ܳ ܳ‬
‫ܠܘ ܣܘܡ‬
‫ܟܪܙ ̱ܗ ܳܘܐ‪:‬‬ ‫ܕܡܐ ܰܡ ܶ‬ ‫ܘܒܥܐ ܰܕ ܽܙܚܘܪܝܬܐ ܳ‬ ‫ܺ‬ ‫ܘܨ ܳ‬ ‫ܡܪܐ ܽ‬ ‫ܒܥ ܳ‬ ‫ܰ‬ ‫‪225‬‬
‫ܳ‬ ‫ܰ‬ ‫ܛ� ܰܢܕ ܶܟܐ ܰ‬ ‫ܰ ܶ ܶ ܳ‬
‫�ܥ ܳܡܐ ܶܡܢ ܛ ܽܡܐܘܬ ܐ܀‬ ‫ܕܓܘܢܗ ܕܩ‬
‫ܽ‬
‫ܝܬܗ ܕܡܪܢ ܰܕܟܝ �ܥܡܐ ܡ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ ܳ ܺ ܶ‬
‫ܘܫܐ‪:‬‬ ‫ܒܛ�ܢ‬
‫ܶ ܰ ܽ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ ܶ ܶ ܶ ܰ ܶ‬
‫ܘܗܝ ܡܢ ܛܡܐܘܬ ܐ܀‬ ‫ܠܘ ܓܝܪ ܥ�ܒܐ ܘܬܘ�ܐ ܕܟܝ ̱‬
‫ܒܡ ܶܕܡ ܰܕ ܽܙܥܘܪ ܶܡ ܶܕܡ ܰܪ ܳܒܐ ܳܗܐ ܡܚܘܐ ܠܗ‪:‬‬
‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬
 40 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

230 So that through the allegories, it might learn the symbols of the
crucifixion.
“Choose a heifer and let the priest take it out from the [camp of
the] nation.”
If it was not a symbol, why did he bring it out from the nation?
Let him slaughter it inside the camp: then it will [still] be a sac-
rifice!
But because it was a symbol, he took it 43 and went out, apart
from the nation.
235 It was the likeness of our Lord whom the priests and the
Sadducees brought out,
who would be a sacrifice on behalf of sinners, outside of the na-
tion. 44
The teachers of the people led Him out of Jerusalem, 45
and they slaughtered Him outside that He might be the purifica-
tion of the world. 46
He carried with Him the wood of the cross when He went out
[of the city],

43 ܿ
O: ‫“ ܕܒܪܗ‬He took it.” The Bedjan text reads, ‫“ ܕܒܪܗ‬he took her.”
44
L: ‫“ ܠܒܪ ܡܢ ܥܡܐ ܕܢܗܘܐ ܕܒܚܐ ܥܠ�ܓܓܘܠܬܐ‬who would be a sacrifice on
Golgotha, outside of the nation.”
45
All four Gospels are clear that Jesus was led out of the city and exe-
cuted by the Roman authorities. Mar Jacob, as with all other church
writers during the patristic age, places the responsibility of Jesus’ death
at the hands of the Jewish leaders who delivered Him to the Romans.
Hence why this stanza describes the Jewish teachers as being the ones
leading Jesus out of the city and executing Him. See Matthew 27:31–
35; Mark 15:20–24; Luke 23:25–33; John 19:16–18.
46
See Hebrews 13:11–12. See also Acts 13:27–29; 1 Thessalonians
2:14–15.
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪41‬‬

‫ܰ ̈ ܶܳ ܳ ܺ ܰ ܳܶ ܰ ܺ ܽ ܳ‬ ‫‪230‬‬
‫ܝܒܘܬ ܐ܀‬ ‫ܕܒܦ�ܬ ܐ ܢܐܠܦ ܐ̱� ܙ ̇ܝܗ ܕܨܠ‬
‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܗ ܟܗܢܐ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܪܬ ܐ ܰܘܢ ܺ‬ ‫ܺ ܰ ܽ ܳ‬
‫�ܒܪ ܡܢ ܥܡܐ‪:‬‬ ‫ܦܩ ̇‬ ‫ܓܒܝ ܠܡ ܬ‬
‫ܶ‬
‫ܐ ܽܠܘ ܐ̱ ܳܪ ܰܙ ܐ ̱ܗܘ �ܒܪ ܡܢ ܥܡܐ �ܡܘܢ ܡܦܩ ܠ ̇ܗ܀‬
‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬
‫‪254‬‬
‫ܒܚܐ‪:‬‬ ‫ܗܘܐ ܶܕ ܳ‬ ‫ܝܗ ܳܡ ܶܕܝܢ ܬܶ ܶ‬ ‫ܟܣ ̇‬ ‫ܝܬܐ ܢܶ ܺ‬ ‫ܰ ܺ ܳ‬
‫ܒܓܘ ܡܫܪ‬
‫ܰܘܕܐ̱ ܳܪ ܳܙ ܐ ̱ܗ ܳܘܐ �ܒܪ ܡܢ ܥܡܐ ܰܕܒܪ ̇ܗ ܘܢܦܩ܀‬
‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬
‫ܘܗܝ ܳܟ ̈ܗܢܶܐ ܰܘܙ ܽܕ ̈ܘ ܳܩܝܶܐ‪:‬‬ ‫ܽ‬
‫ܕܡ ܰܪܢ ܰܕܐܦܩ ̱‬ ‫ܕܡܘܬܶܗ ܳ‬ ‫ܽ‬ ‫‪235‬‬
‫ܳܶ‬ ‫ܒܚܐ ܳ‬ ‫�ܒܪ ܶܡܢ ܰܥ ܳܡܐ ܕܢܶ ܶ‬
‫ܚܠܦ ܰܚܛܝ̈ܐ܀‬ ‫ܗܘܐ ܶܕ ܳ‬ ‫ܰ‬
‫ܢܦܩܘ ܳܣ ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ ܶ‬ ‫ܽ‬
‫ܦ�ܝ ܰܥ ܳܡܐ‪:‬‬ ‫ܘܗܝ ܰܘ ̱‬ ‫ܶܡܢ ܐܘܪܫܠܡ ܰܕܒܪ ̱‬
‫ܝܬܐ ܳ‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܽ‬
‫ܗܘܐ܀‬ ‫�ܡܐ ܢܶ ܶ‬ ‫ܕܥ ܳ‬ ‫ܘܗܝ ܕܠܬܕܟ‬ ‫�ܒܪ ܰܩܛ� ̱‬ ‫ܰܘ ܰ‬
‫ܫܩܠ ̱ܗ ܳܘܐ ܰܥ ܶܡܗ ܰܟܕ ܳܢ ܶܦܩ ̱ܗ ܳܘܐ‪:‬‬ ‫ܝܦܐ ܰ‬ ‫ܝܣܐ ܺܙܩ ܳ‬ ‫ܰܩ ܳ‬
 42 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

240 just as the cedarwood which Moses brought out for the sacrifice.
The body of the Great Savior was spotted 47 by the blood of the
scourges,
just like the color 48 of that sacrifice of Moses which was red.
The defiled ones crucified Him who purifies the entire world.
The priest too who slew 49 the heifer became defiled.
245 His forgiving blood flowed from His side on Golgotha,
and it fulfilled in its color the place of the scarlet dye.
Water along with blood went out from the Savior,
for the sacrifice was also thrown into water to purify the defiled
ones.
Our Lord alone purified the unclean ones from defilement,
250 for He is the sprinkling suitable for the purification of the
unclean ones.
He is the great remedy for the scars of all who fell,
and there is no ulcer which He healed that resists Him.
Come, O Jew, and see the sprinkling of the Church today,
which purifies the defiled without the ashes of the heifer.
255 She carries the cross instead of that wool of scarlet.
She seals the defiled ones and they are purified of their blemish-
es.
She carries the body and the blood and sprinkles the wounds,
and through it [=the cross], all the stains 50 of every sinner are
whitened.
She sprinkled some of it on harlots who are not holy,

47
L:‫ܙܠܥ‬
ܼ “poured out.”
48
L: ‫ܓܘܢܐ‬
49
O: ‫ܕܢܟܣܗ‬
50 ̈
O: ‫ܒܗ ܟܠ ܫܘܡܬܐ ܕܟܠ ܚܛܝ̈ܐ‬̇ ‫“ ܘܡܬܚܘ�ܢ‬and through her, all the scars
of every sinner are whitened.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪43‬‬

‫ܒܚܐ ܽܡ ܶ‬ ‫�ܕ ܳ‬ ‫ܝܬܝ ܶ‬ ‫ܰ ܳ ܰ ܳ ܰ ܳ ܰ ܺ‬ ‫‪240‬‬

‫ܘܫܐ܀‬ ‫ܐܝܟ ܕܐܦ ܩܝܣܐ ܕܐܪܙ ܐ ܐ‬
‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ ܶ ̈ܶ‬
‫ܓܕܐ ܺܙܠܝܚ ̱ܗܘܐ ܦܓܪܗ ܕܦܪܩܐ ܪܒܐ‪:‬‬
‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܒܕܡܐ ܕܢ‬
‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬
‫ܐܝܟ ܰܗܘ ܰܓܘܢܗ ܕܕܒܚܗ ܕܡܘܫܐ ܕܣܘܡܩܐ ̱ܗܘܐ܀‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬
‫�ܡܐ ܽܟ ܶܠܗ‪:‬‬ ‫ܕܥ ܳ‬ ‫ܟ� ܳܢܐ ܳ‬ ‫ܡܕ ܳ‬ ‫ܘܗܝ ܰܠ ܰ‬ ‫ܰܛ ̈ܶܡܐܐ ܰܙ ܽ‬
‫ܩܦ‬
‫ܽ ܳ ܶ ܰ‬ ‫̱‬
‫ܟܣܗ ܠܬܘܪܬ ܐ ܐܬܛ ܰܡܐ ̱ܗ ܳܘܐ܀‬ ‫ܗܢܐ ܰܕܢ ܶ‬ ‫ܳܕܐܦ ܽܗܘ ܳܟ ܳ‬
‫ܳ‬ ‫ܣ� ܳܢܐ ܳܪܕܐ ܶܡܢ ܶܣ ܶ‬
‫ܛܪܗ ܰܥܠ� ܳܓܓܘܠܬܐ‪:‬‬ ‫ܡܚ ܳ‬ ‫ܕܡܗ ܰ‬ ‫ܶ‬ ‫‪245‬‬
‫ܰ ܶ ܽ ܰ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܘܪܝܬܐ܀‬ ‫ܘܡ ܺܠܝ ܒܓܘܢܗ ܕܘܟܬ ܨܘܒܥܐ ܕܙܚ‬ ‫ܰ‬
‫ܘܩܐ‪:‬‬ ‫ܕܡܐ ܶܡܢ ܳܦ ܽܪ ܳ‬ ‫ܢܦܩ ̱ܘ ̱ܗ ܰܘܘ ܰܥ ܶܡܗ ܰܕ ܳ‬ ‫ܰܡ ܳܝ̈ܐ ܰ‬
‫ܰ ܶ‬ ‫ܒܡ ܳܝ̈ܐ ܰ‬
‫ܢܦܠ ̱ܗ ܳܘܐ ܰܢܕ ܶܟܐ ܛ ̈ܡܐܐ܀‬ ‫ܒܚܐ ܰ‬ ‫ܳܕܐܦ ܽܗܘ ܶܕ ܳ‬
‫ܰ ̈ܶ ܶ ܰ ܽ ܳ‬
‫�ܚܘܕ ܰܕ ܺܟܝ ܠܛܡܐܐ ܡܢ ܛܡܐܘܬ ܐ‪:‬‬ ‫ܳܡ ܰܪܢ ܰܒ ܽ‬
‫ܰ ܳ ܰ ܶ‬
‫ܪܣ ܳܣܐ ܰܕܠܬ ܺܕܟܝܬܐ ܕܛ ̈ܡܐܐ ܳܚ ܰܫܚ܀‬ ‫ܘ�ܘ ܳ‬ ‫ܽܕܗ ܽ‬ ‫‪250‬‬
‫ܳ‬ ‫ܰܳ ܰ ܽ ܳ‬
‫�ܫ ̈ܘ ܳܡܬܐ ܽܕܟ� ܳܢ ܶܦܠ‪:‬‬ ‫ܥܨ ܰܒܐ ̱ܗܘ ܪܒܐ ܕ‬ ‫ܳ‬
‫ܳ‬
‫ܕܡ ܺܪܝܕ ܶܡܢܶܗ ܕ� ܰܡ ܶ‬ ‫ܳܘ� ܐܝܬ ܽܫ ܳ‬ ‫ܺ‬
‫ܐܣܐ ܶܠܗ܀‬ ‫ܘܚܢܐ ܰ‬
‫‪255‬‬ ‫ܕܬ ܐ ܰ� ܳ‬ ‫ܳ ܽ ܳܳ ܰ ܺ ܳ ܳ ܺ ܳ‬
‫ܘܡܢ‪:‬‬ ‫ܬ ܐ �ܗܘܕ�ܐ ܘܚܙܝ ܪܣܣܐ ܕܥ‬
‫ܳ ܳ ܶ ̱ ܳ ܽ ܳ ܰ ܳ ܰ ܶ ܰܰ‬
‫ܕ� ̱ܗܘܐ ܒܩܛܡܐ ܕܬܘܪܬ ܐ ܡܕܟܝܐ ܠܕܡܬܛܡܐ܀‬
‫ܺ ܳ ܺ ܳ ܳ ܰ ܰ ܳ ܰ ܽ ܺ ܳ‬ ‫‪255‬‬
‫ܘܪܝܬܐ‪:‬‬ ‫ܙܩܝܦܐ ܛܥܝܢܐ ܚܠܦ ܗܘ ܥܡܪܐ ܕܙܚ‬
‫ܘܡܝ̈ ܽܗܘܢ܀‬ ‫ܬܕ ܶܟܝܢ ܳܒ ̇ܗ ܶܡܢ ܽܡ ܰ‬ ‫ܕܡ ܰ‬ ‫ܠܛ ̈ܶܡܐܐ ܶ‬ ‫ܰ‬
‫ܬܡܐ‬‫ܘܚ ܳ‬ ‫ܳ‬
‫ܰ ܳ ܰ ܳ ܺ ܳ ܳܳ ܰ ܳܳܳ‬
‫ܦܓܪܐ ܘܕܡܐ ܛܥܝܢܐ ܘܪܣܐ ܠܚܒ�ܬ ܐ‪:‬‬
‫ܰ ܳ ̈ܶ‬ ‫ܶ ܰ ܳ ܶ ܽ ܽ ̈ ܳ ܳ‬
‫ܬܡܬܐ ܽܕܟܠ ܚܛܝܐ܀‬ ‫ܘܡܬܚܘ�ܢ ܒܗ ܟܠ ܟܘ‬
‫ܺ‬ ‫ܳ ܳ ܳ‬
‫ܳܪ ܳܣܐ ܶܡܢܶܗ ܰܥܠ ܳܙܢܝ̈ܬܐ ܕ� ܩܕܝܫܢ‪:‬‬
‫ܳ‬ ‫̈‬ ‫ܰ‬
 44 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

260 and through the water they became virgins in some sacred
manner. 51
This sprinkling fell 52 upon the Publican and he was set aright, 53
and it placed the sinful woman in the rank of the Apostles. 54
A trickle of it went to the thief, an avid wolf,
and it made him a lamb that he would enter and graze in the
Kingdom. 55
265 If this sprinkling is sprinkled on an old man,
he would become a youth through the spiritual second birth. 56
This sprinkling purifies the soul from defilement.
O you who are defiled! Come, whiten with it your blemishes! 57
Through this symbol, Moses purified the children of his nation.
270 There was no power in the heifer to purify anything.
The beauty of the likeness of our Lord poured forth 58 over the
Hebrew people,
and through it, the defiled ones of the nation were truly puri-
fied.
Through the color of the heifer and that of the scarlet dye, 59
the Law clearly portrayed the blood of the Savior. 60

51
See Luke 7:36–50; John 4:1–42; John 8:1–11.
52
L: ‫“ ܪܣ‬was sprinkled.”
53
See Matthew 9:9–13; Luke 18:9–14.
54
L: ‫“ ܕܥ�ܝ̈ܡܬܐ‬of the maidens.” In Syriac texts, the sinful woman regu-
larly refers to the anonymous woman of Luke 7. See Luke 7:36–50.
55
See Luke 23:32–43.
56
See John 3:1–8.
57
See Psalm 51:7; Isaiah 1:18.
58
L: ‫ܙܠܥܬ‬
ܸ “poured out.”
59
L: ‫“ ܓܘܢܐ‬color.”
60 ̄
L: ‫ܡܚܝܢܐ‬
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪45‬‬

‫ܰ ̈ ܳ ܳ ܰ ܳ̈ ܳ ̈ ܳ ܰ ܺ ܳ ܺ‬ ‫‪260‬‬
‫ܝܫܐܝܬ܀‬ ‫ܘܒܬܘܠܬܐ ܒܡܝܐ ܗܘ�ܢ ܩܕ‬
‫ܳ‬
‫ܐܙܕ ܰܕܩ ̱ܗܘܐ‪:‬‬ ‫ܢܦܠ ܰ�ܥܠ ܳܡܟܣܐ ܘ ܰ‬
‫ܶ‬ ‫ܳ‬ ‫ܪܣ ܳܣܐ ܰ‬ ‫ܳܗ ܳܢܐ ܳ‬
‫ܶ ܳ ܰ ܺ ܽ ܳ‬ ‫ܰ ܰ ܳ ܳ‬
‫ܝܚܘܬ ܐ܀‬ ‫�ܚܛܝܬܐ ܳܣ ܳܡ ̇ܗ ܒܬܓܡܐ ܕܫܠ‬ ‫ܘ‬
‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬
‫ܶܪܙܦܐ ܡܢܗ ܡܛܐ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬
‫ܠܓܝܣܐ ܕܐܒܐ �ܥܢܐ‪:‬‬
‫ܰ ܽ ܳ‬ ‫ܒܕܗ ܶܐ ܳ‬
‫�ܟܘܬ ܐ܀‬ ‫ܡܪܐ ܕ�ܶ ܽܥܘܠ ܢܶܪܥܶܐ ܶܒܝܬ ܡ‬ ‫ܘܥ ܶ‬ ‫ܰ‬
‫ܶ ܶ‬
‫ܕܥܠ ܳܣ ܳܒܐ ܐ̱ ܳܢܫ ܐܢ ܳܪܐܣ ܶܠܗ‪:‬‬ ‫ܪܣ ܳܣܐ ܳܗ ܳܢܐ ܰ‬ ‫ܳ‬ ‫‪265‬‬

‫ܘܚ ܳ� ܳܝܐ܀‬ ‫ܬܪܝܢ ܽܪ ܳ‬ ‫�ܕܐ ܰܕ ܶ‬ ‫ܒܝ ܳ‬ ‫�ܝܐ ܳܗ ܶܘܐ ܰ‬ ‫ܰܛ ܳ‬

‫ܳ‬ ‫ܰ‬
‫ܡܕ ܶܟܐ ܶܡܢ ܛ ܽܡܐܘܬ ܐ‪:‬‬ ‫ܦܫܐ ܰ‬ ‫ܪܣ ܳܣܐ ܰܢ ܳ‬ ‫ܳܗ ܳܢܐ ܳ‬
‫ܘ�ܚ ܰܢ ܽ‬ ‫ܬܡ ̱ܘ ܰܬܘ ܰܚ ܰܘܪ ̱ܘ ܶܒܗ ܽܣ ܳ‬ ‫ܳ ܶ ܰ ܰ‬
‫ܝܟܘܢ܀‬ ‫ܐܘ ܕܐܬܟ‬
‫ܶ‬
‫ܘܫܐ �ܒ ܰܢܝ ܥܡܗ‪:‬‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܒ ̱ܐ ܳܪ ܙܶܗ ܕܗܢܐ ܰܕܟܝ ܡ ܶ‬
‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬
‫ܳ ܰ ܳ‬ ‫ܽ ܳ ܺ‬ ‫ܳ‬
‫ܬܕ ܶܟܐ ܶܡ ܶܕܡ܀‬ ‫ܝ� ܰ‬ ‫� ̱ܗ ܳܘܐ ܒܬܘܪܬ ܐ ܐܝܬ ̱ܗܘܐ ܚ‬ ‫‪270‬‬

‫ܒ��ܶܐ‪:‬‬ ‫ܘܦܪ ̇ܗ ܰܥܠ�ܥܶ ܳ‬ ‫�ܚܬ ܽܫ ܳ‬ ‫ܕܡ ܰܪܢ ܙܶ ܰ‬ ‫ܕܡܘܬܶܗ ܳ‬ ‫ܽ‬

‫ܳ ܶ ܰ ܺ ܰ ̈ܶ ܰ ܳ ܰ ܺ ܳ ܺ‬
‫ܘܒ ̇ܗ ܐܬܕܟܝܘ ܛܡܐܐ ܕܥܡܐ ܫܪܝܪܐܝܬ܀‬
‫‪256‬‬ ‫ܰ ܳ ܽ ܳ ܰ ܰ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܒܓܘܢܐ ܕܬܘܪܬ ܐ ܘܒܗܘ ܨܘܒܥܐ ܕܙܚܘܪܝܬܐ‪:‬‬
‫ܺ‬
‫ܘܣܐ ܰܢ ܺܗ ܳܝܪܐܝܬ܀‬ ‫ܚ� ܳܢܐ ܳ�ܪ ܳܢ ܽܡ ܳ‬ ‫ܕܡ ܳ‬ ‫ܕܡܗ ܰ‬ ‫ܶ‬
 46 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

275 The priest with his finger sprinkled blood in the Tabernacle,
to instruct the soul to seal its gates 61 through the atoning blood.
“Sprinkle seven times towards the Tabernacle
from the blood of the heifer,” he commanded the priest who
slayed her.
Moses hinted to you if you look clearly,
280 for there are seven gates 62 in your being which you seal 63
through blood.
Let the cross be a guardian for the gate of the soul,
that it may be shut 64 before the stranger so that he will not enter
it.
He instructed you through the wool for it carried the color of
the scarlet,
to dye your soul with God to acquire His color.
285 Let love kindle the burning sacrifice that will burn iniquity.
Kindle your soul to God through tears of love.
O that I might be given love that will hear clearly,
so that the symbol of Moses might be uttered again abundantly.
Its beauty stirs me to redouble my word on the reading,
290 that the beauty of the image which was entirely marvellous will
be made manifest again.
His book gestured to me: Read me clearly
and then you will find great wealth amongst my verses.
O intelligent ones, give me your hearing with love,
that through the parable 65 of Moses we may prudently grow
rich.

61
O: ‫ܬܪܥܗ‬
̇ “its gate.”
62
O: ‫ܬ�ܥܐ‬
63
O: ‫[“ ܚ̇ ܬܡ‬which] seals.”
64
O: ‫ܐܚܝܕܐ‬
̇
65 ̈
O: ‫“ ܕܒܦ�ܬܗ‬that through the parables.”
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪47‬‬

‫ܰ ܰ ܰ ܳ ܳ ܳ ܶ ܶ ܳ ܶ‬
‫ܕܡܐ ܳܪܐܣ ̱ܗ ܳܘܐ‪:‬‬ ‫ܒܡܫܟܢܙܒܢܐ ܟܗܢܐ ܒܨܒܥܗ‬ ‫‪275‬‬
‫ܝܗ ܰܒܕܡܐ ܰܚ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ ܳ ܶ ܽ‬ ‫ܰܕܢ ܳ‬
‫ܣܝܐ܀‬ ‫ܦܫܐ ܕܬܚܬܘܡ ܬ�ܥ ̇‬ ‫�ܦ ̇ܗ �ܢ‬
‫ܫܟ ܰܢܙ ܳ‬ ‫ܘܩܒܠ ܰܡ ܰ‬ ‫ܬܐ ܽܪܘܣ ܰܠܡ ܽܠ ܰ‬ ‫ܰ ܰ ܳ̈ ܳ‬
‫ܒܢܐ‪:‬‬ ‫ܫܒܥ ܙܒܢ‬
‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ ܳ ܽ ܳ‬
‫ܡܢ ܕܡ ̇ܗ ܕܬܘܪܬ ܐ ܦܩܕ �ܟܗܢܐ ܕܢܟܣ ̱ܗܘܐ ܠ ̇ܗ܀‬
‫ܺ‬ ‫ܰ ܳ ܽ ܶ ܶ ܰ ܰ‬
‫ܘܫܐ ܐܢ ܳܚܐܪ ܐܢ̱ܬ ܰܢ ܺܗ ܳܝܪܐܝܬ‪:‬‬ ‫ܪܡܙ ܠܟ ܡ‬
‫ܰ ܽ ܳ ܰ ܳ ܶ ܽ‬ ‫ܒܥܐ ܰܬ ܺ‬ ‫ܕܫ ܳ‬
‫�ܥܝܢ ܺܕܐܝܬ ܒܩܢܘܡܟ ܒܕܡܐ ܬܚܬܘܡ܀‬ ‫ܰ‬ ‫‪280‬‬

‫ܘܪܐ‪:‬‬‫ܥܒܝܕ ܳܢ ܽܛ ܳ‬ ‫ܗܘܐ ܺ‬ ‫ܝܒܐ ܢܶ ܶ‬ ‫ܨܠ ܳ‬ ‫ܦܫܐ ܺ‬ ‫ܪܥܐ ܰܕܢ ܳ‬ ‫ܠܬ ܳ‬ ‫ܰ‬

‫ܶ ܶ ܳ ܳ ܳ ܽ ܳ ܳ‬
‫ܘܟܪ ܳ�ܐ ܕ� �ܶ ܽܥܘܠ ܳ�ܠ ̇ܗ܀‬ ‫ܕܬܗܘܐ ܐܚܕܐ ܩܕܡ ܢ‬
‫ܰ ܳ̇ ܰ ܽ ܺ ܳ‬
‫ܫܩܠ�ܓܘܢܗ ܕܙܚܘܪܝܬܐ‪:‬‬ ‫ܠܦܟ ܰܕ ܰ‬ ‫ܡܪܐ ܰܐ ܳ‬ ‫ܒܥ ܳ‬ ‫ܰ‬
‫ܶ‬ ‫ܐ� ܳܗܐ ܰ‬ ‫ܦܫܟ ܐܢ̱ܬ ܰܒ ܳ‬ ‫ܰ‬ ‫ܬܶ ܽܨܒܘܥ ܰܢ ܳ‬
‫ܘܓܘܢܶܗ ܬܩܢܶܐ܀‬
‫ܐܩܕ‪:‬‬ ‫ܕܥ ܳܘ� ܺܢ ܰ‬ ‫ܘܒܐ ܰ‬ ‫ܕܠܩ ܽܚ ܳ‬ ‫ܒܚܐ ܰܐ ܶ‬ ‫ܳܕ� ܶܩܕ ܶܕ ܳ‬ ‫‪285‬‬
‫ܰ‬ ‫ܫܓ ܶ‬ ‫ܒܕܡܥ̈ܶܐ ܽ‬
‫ܦܫܟ ܶܨܝܕ ܐ ܳ� ܳܗܐ܀‬ ‫�ܢ ܳ‬ ‫ܘܪ ̇ܝܗ ܰ‬ ‫ܘܒܐ ܽ‬ ‫ܕܚ ܳ‬ ‫ܶ‬
‫ܺ ܽ ܳ ܶ ܰ ܰ ܺ ܳܺ‬
‫ܰܡܢ ܶܕܝܢ ܰ� ̱ܗܒ ܠܝ ܚܘܒܐ ܕܢܫܡܥ ܢܗܝܪܐܝܬ‪:‬‬
‫ܳܶ ܽ ܶ ܺ ܺ‬ ‫ܽ‬
‫ܘܫܐ ܰܥܬ ܳܝܪܐܝܬ܀‬ ‫ܬܡ ܰܠܠ ܐ̱ܪ ܙܗ ܕܡ‬ ‫ܕܬܘܒ ܢܶ ܰ‬
‫ܪ� ܳܢܐ‪:‬‬ ‫ܘܦܪܗ ܶܐ ܽܥܘܦ ܶܡ ܰܠܬ ̱ܝ ܰܥܠ ܶܩ ܳ‬ ‫ܢܝ ܽܫ ܶ‬ ‫ܪܓ ̱‬ ‫ܰܓ ܰ‬
‫ܗܪܐ ̱ܗܘ܀‬ ‫�ܡܐ ܽܕܟ ܶܠܗ ܬܶ ܰ‬ ‫ܘܦܪܗ ܰܕܨ ܳ‬ ‫ܬܚ ܶܘܐ ܽܫ ܶ‬ ‫ܕܬܘܒ ܢܶ ܰ‬ ‫ܽ‬ ‫‪290‬‬
‫ܺ‬ ‫ܪܡܙ ܺܠܝ ܰܕ ܺ‬ ‫ܳ‬
‫ܩܪܝ ܺܒܝ ܰܠܡ ܰܢ ܺܗ ܳܝܪܐܝܬ‪:‬‬ ‫ܟܬ ܶܒܗ ܰ‬
‫ܫܟܚ ܰܐܢܬ ܰܒ ܳܝܢܬ ܽܚ ̈ܘ ܰܩܝ ܽܥ ܳ‬ ‫ܽ‬
‫ܘܬܪ ܐ ܰܪ ܳܒܐ܀‬ ‫ܘܬܘܒ ܶܡ ܰ ̱‬
‫‪257‬‬
‫ܰ ܺ ܰ ܳ ܳ ܳܽ ܶ ܰ ܺ ܳܺ‬
‫ܝܒܐܝܬ‪:‬‬ ‫ܗܒܘ ܠܝ ܨܘܬ ܐ ܐܘ ܦ�ܘܫܐ ܚܒ‬
‫ܰ ̱ܶܳ ̈ ܶ ܽ ܶ ܶ ܰ ܳ ܽ ܳ ܺ‬
‫ܕܒܦ�ܬܗ ܕܡܘܫܐ ܢܥܬܪ ܦܪܘܫܐܝܬ܀‬
 48 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

295 Why and for what reason was the heifer burned in fire,
if not to depict a type of the bread of the Son of God?
In the conflagration of the sacrifice which was made, the Eucha-
ristic bread was represented,
for it also burns in fire to purify the one who takes it.
The Law commanded that they should cast the sacrifice in a
place that was purified;
300 the place that is purified it called the church for it is a house of
propitiation.
The bread of our Lord is made a purification for the entire
world,
that the church divides affectionately for her children.
Come, O nations of the earth! Become pure through this sprin-
kling!
For there is power in it that will also cure the wounds of the
soul. 66
305 If through the hand of Moses, His shadow purified the people,
how much more through His substance will He give life to those
invoking Him?
If a person from the nation came close to the bone of a dead
person,
they sprinkled him from the conflagration of the heifer.
Thus, if your person dies altogether today,
310 the church has a sprinkling that gives you life, if you desire.
She does not purify you through the blood of calves which you
offer,
nor does she sprinkle the ashes of the heifer on your wounds.
She does not bring you cedarwood to whiten yourself by it,
neither through the wool of the scarlet does she cleanse your
iniquity.

66
See Hebrews 9:11–14.
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪49‬‬

‫ܽ ܳ ܽ ܳ ܳ ܰ ܶ ܳ ܶ ܽ‬
‫ܘܡܛܠ ܳܡ ܳܢܐ‪:‬‬ ‫ܠܬܘܪܬ ܐ ܒܢܘܪܐ �ܡܢ ܡܘܩܕ ̱ܗܘܐ‬ ‫‪295‬‬
‫ܳ‬ ‫ܳ‬ ‫ܶܳ ܰ ܽ ܽ ܳ ܰ ܶ ܰ ܰ‬
‫ܕܒܪ ܐ�ܗܐ܀‬ ‫ܐ � ܕܢܨܘܪ ܛܘܦܣܐ ܕܠܚܡܗ‬
‫ܰ‬ ‫ܰ‬ ‫ܩܕ ܢܐ ܕܕ ܳ‬‫ܶ‬ ‫ܳ‬ ‫ܒܗܘ ܰ� ܳ‬ ‫ܪܫܡ ̱ܗ ܳܘܐ ܰ‬ ‫ܝܣܬܐ ܰ‬ ‫ܺ ܳ‬
‫ܒܚܐ ܕܥܒܕ‪:‬‬ ‫ܦܪ‬
‫ܳ‬ ‫ܶ‬
‫ܳܕܐܦ ܗܝ ܒܢܘܪܐ �ܩܕܐ ܬܕܟܐ ܠܕܢܣܒ ܠ ̇ܗ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬
‫ܪܡܘܢ‪:‬‬ ‫ܩܕܐ ܰܢ ܽ‬ ‫�ܝ ܳ‬ ‫ܕܟܐ ܰ‬ ‫ܐܬܪ ܐ ܰܕ ܶ‬ ‫ܕܒ ܳ‬ ‫ܘܣܐ ܰ‬ ‫ܦܩܕ ܳܢ ܽܡ ܳ‬ ‫ܰ‬
‫ܕܬ ܐ ܳܩ ܶܪܐ ܶ‬ ‫ܺ ܳ‬ ‫ܰܐ ܳ‬
‫ܘܣ ܳܝܐ ̱ܗܝ܀‬ ‫ܕܒܝܬ ܽܚ ܳ‬ ‫ܬܪ ܐ ܰܕܕ ܶܟܐ �ܥ‬ ‫‪300‬‬
‫ܰ ܶ ܳ ܰ ܺ ܰ ܺ ܳ‬
‫�ܡܐ ܽܟ ܶܠܗ‪:‬‬ ‫�ܥ ܳ‬ ‫ܝܬܐ ܳ‬ ‫ܠܚܡܗ ܕܡܪܢ ܥܒܝܕ ܬܕܟ‬
‫ܰ ܰ ܳ ܶ ܺ ܳ ܰ ܶ̈ ܰ ܺ ܳܺ‬
‫ܕܡܦܠܓܐ ܠܗ ܥܕܬ ܐ ܠܒ�ܝ ̇ܗ ܚܒܝܒܐܝܬ܀‬
‫ܐܪܥܐ‪:‬‬ ‫ܬܕ ܽܟܘ ܰܥ ̱ܡ ̈ܶܡܐ ܰܕ ܳ‬ ‫ܪܣ ܳܣܐ ܰܬܘ ܶܐ ܰ‬ ‫ܒܗ ܳܢܐ ܳ‬ ‫ܳ‬
‫ܦܫܐ ܰܢ ܶ‬ ‫ܳ ܽ̈ܳ ܳ‬ ‫ܳ‬
‫ܚܠܡ܀‬ ‫ܬܐ ܰܕܢ ܳ‬ ‫ܺܕܐܝܬ ܶܒܗ ܰܚܝ� ܕܐܦ ܫܘܡ‬
‫ܘܫܐ‪:‬‬ ‫ܐܝܕܝ ܽܡ ܶ‬ ‫�ܥ ܳܡܐ ܺܒ ܰ ̈‬ ‫ܶܘܐܢ ܶܛ ܳܠܶܗ ܰܕ ܺܟܝ ܰ‬ ‫‪305‬‬
‫ܳ ܰ ܽ ܶ ܰ ̈ܶ ܶ ܶ‬
‫ܕܩ ܶܪܝܢ ܶܠܗ܀‬ ‫ܬܠ ܰ�ܠ ܳ‬ ‫ܟܡܐ ܒܩܢܘܡܗ ܚܝܐ ܢ‬
‫ܳ ܰ ܳ ܺ ܳ‬ ‫ܶ‬
‫ܐܢ ܳܩ ܶܪܒ ̱ܗܘܐ ܠܓܪܡܐ ܕܡܝܬܐ ܐ̱ܢܫ ܡܢ ܥܡܐ‪:‬‬
‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬
‫ܶ ܰ ܳܳ ܶ ܳ ܽ ܳ‬
‫ܘܗܝ ܳܪ ܺܣܝܢ ̱ܗ ܰܘܘ܀‬ ‫̱‬ ‫ܥ�‬ ‫ܘܪܬ ܐ ܰ‬ ‫ܡܢ �ܩܕ ܢܐ ܕܕܒܚܐ ܕܬ‬
‫ܳ ܳ ܽ ܳ ܰ ܳ ܰ ܳ ܶ ܳ ܶ ܰ‬
‫ܗܪܟܐ ܟܠܟ ܓܒܪܐ �ܘܡܢ ܐܢ ܡܐܬ ܐܢ̱ܬ‪:‬‬
‫ܽ ܳ ܳ ܳ ܰܶ ܳ ܶ ܳܶ ܰ‬ ‫ܺ‬
‫ܐܝܬ ܳܠ ̇ܗ �ܥܕܬ ܐ ܪܣܣܐ ܕܬܚܝܟ ܐܢ ܨܒܐ ܐܢ̱ܬ܀‬ ‫‪310‬‬
‫ܳ ܰ ܳ ܳ ܰ ܳ ܶ̈ܶ ܰ ܰ ܰ‬
‫ܡܩ ܶܪܒ ܐܢ̱ܬ‪:‬‬ ‫� ܡܕܟܝܐ ܠܟ ܒܕܡܐ ܕܥܓ� ܕ‬
‫ܽ̈ܳ ܳ‬ ‫ܳ ܳ ܶ ܳ ܽ ܳ‬
‫ܛܡܐ ܕܬܘܪܬ ܐ ܳܪ ܳܣܐ ܰܥܠ ܫܘܡܬܟ܀‬ ‫ܐܦ� ܩ‬
‫ܶ‬ ‫ܪܒܐ ܳܠܟ ܰܩ ܳ‬ ‫ܳ� ܰ‬
‫ܬܚ ܰܘܪ ܶܒܗ‪:‬‬ ‫ܐܪܙ ܐ ܕܬ ܰ‬ ‫ܝܣܐ ܰܕ ܳ‬ ‫ܡܩ ܳ‬
‫‪258‬‬ ‫ܪܩܐ ܰܥ ܳ‬ ‫ܝܬܐ ܳܡ ܳ‬ ‫ܳ ܳ ܰ ܳ ܰ ܽ ܺ ܳ‬
‫ܘܠܟ܀‬ ‫ܐܦ� ܒܥܡܪܐ ܕܙܚܘܪ‬
 50 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

315 She neither sprinkles on you water with the hyssop from the
conflagration,
nor does she make you stink by the blood of the various sacri-
fices. 67
She makes the sign of the cross which is the summation of all
sacrifices,
and through it, she gives you everlasting light and life. 68
Come out, O Jew, from the shadows which you serve,
320 and come, be completely enlightened by the cross of light which
you do not love!
You are exempt 69 of sacrifices; the church 70 does not require
bulls from you.
Come in person – there is a sacrifice that purifies you!
No one requires you to bring tithes with you,
and there are no offerings 71 except your own person to God.
325 If you come, do not bring a heifer to us to sacrifice.
Come and become whitened by the crucifixion and blot out your
iniquity.
If your soul is red like the scarlet in iniquity,
the cross will whiten and purify it 72 from defilement.
If you are more defiled 73 than the scarlet dye,

67 ̈ “sacrifices.” The Bedjan text shows ‫“ ܕܒܚܐ‬sacrifice” which was

L: ‫ܕܕܒܚܐ‬
rendered as a plural above for the sake of the English translation. The
translation would have read literally: “nor does it make you stink by
the blood of the sacrifice of the various kinds.”
68
See Ephesians 2:13–18; Colossians 1:19–22; 2:13–15.
69
O: ‫“ ܚܣܘܟ‬Exempt [yourself].”
70 ̈
Sic O: ‫ܥܕܒܐ‬
71
O: ‫“ ܩܘܪܒܢܐ‬offering.”
72
L: ‫“ ܠܟ‬you.”
73
L: ‫“ ܬܫܬܚܡ‬you will be darkened.”
‫‪TEXT AND TRANSLATION‬‬ ‫‪51‬‬

‫ܘܦܐ ܶܡܢ ܰ� ܳ‬
‫ܩܕ ܳܢܐ‪:‬‬ ‫ܒܙ ܳ‬ ‫ܥܠܝܟ ܰܡ ܳܝ̈ܐ ܽ‬ ‫ܳ� ܳܪ ܳܣܐ ܰ‬ ‫‪315‬‬

‫ܕܡ ܶܕܡ ܶܡ ܶܕܡ܀‬ ‫ܒܚܐ ܶ‬ ‫ܕܡܐ ܶܕܕ ܳ‬ ‫ܗܡܐ ܳܠܟ ܰܒ ܳ‬ ‫ܡܙ ܳ‬‫ܳܘ� ܰ‬
‫�ܗܘܢ ܶܕ ̈ܶ‬
‫ܒܚܐ‪:‬‬ ‫ܘ�ܘ ܳܣ ܳܟܐ ܽܕܟ ܽ‬ ‫ܫܡܐ ܽܕܗ ܽ‬ ‫ܝܦܐ ܳܪ ܳ‬ ‫ܺܙܩ ܳ‬
‫ܘ� ܳܡܐ܀‬ ‫ܘܚ ̈ܶܝܐ ܳܕ� ܽܫ ܳ‬ ‫ܘܗܪܐ ܰ‬ ‫ܗܒܐ ܳܠܟ ܽܢ ܳ‬ ‫ܘܒܗ ܳ� ܳ‬ ‫ܶ‬
‫ܰ‬
‫ܡܫ ܶܡܫ ܐܢ̱ܬ‪:‬‬ ‫ܽܦܘܩ ܽ� ̱ܗ ܳܘܕ ܳ�ܐ ܶܡܢ ܶܛ ܳ �� ܶ� ܰܕ ܰ‬
‫ܰ‬ ‫ܽ ܳ ܳ‬ ‫ܳ‬
‫ܘܗܪܐ ܕ� ܳܪ ܶܚܡ ܐܢ̱ܬ܀‬ ‫ܨܠܝܒ ܢ‬ ‫ܘܬ ܐ ܰܢܗܪ ܽܟ ܳܠܟ ܰܒ ܺ‬ ‫‪320‬‬
‫ܳ ܰ ܶ‬
‫ܥܝܐ ܳܠܟ ܺܥܕܬ ܐ ܬܘ�ܐ‪:‬‬ ‫ܒܚܐ ܳ� ܳܒ ܳ‬ ‫ܚܣܝܟ ܰܐܢܬ ܶܕ ̈ܶ‬
‫̱‬ ‫ܺ‬
‫ܡܚ ܶܣܐ ܳܠܟ܀‬ ‫ܒܚܐ ܰܕ ܰ‬ ‫ܦܫܟ ܳܬ ܐ ܳܠܟ ܺܐܝܬ ܽ ̱ܗܘ ܶܕ ܳ‬ ‫ܒܢ ܳ‬ ‫ܰ‬
‫ܰ ܶ‬
‫ܥܣ ܶ�ܐ ܳܒܥܶܐ ܳܠܟ ܐ̱ ܳܢܫ ܬܝܬܐ ܰܥ ܳܡܟ‪:‬‬ ‫ܰܠܘ ܰܡ ܳ‬
‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳܘ� ܽܩ ܳ‬
‫ܘܡܟ ܶܨܝܕ ܐ ܳ� ܳܗܐ܀‬ ‫ܩܢ ܳ‬‫ܘ�ܒܢܶܐ ܐ � ܽ‬
‫ܳ ܰ ܶ ܰ ܽ ܳ ܶ ܳ ܶ ܳܶ ܰ‬ ‫‪325‬‬
‫ܒܚܐ ܐܢ ܐܬ ܐ ܐܢ̱ܬ‪:‬‬ ‫� ܬܝܬܐ ܠܢ ܬܘܪܬ ܐ �ܕ‬
‫ܳ‬
‫ܬܚ ܰܘܪ ܰܘܥܛܝ ܰܥܘܠܟ܀‬
‫ܺ‬ ‫ܘܬ ܐ ܳܬ ܐ ܶܐ ܰ‬
‫ܰ ܺ ܽ ܳ‬
‫ܒܨܠܝܒ‬
‫ܶ ܽ ܳ ܳ ܰ ܳ ܰ ܳ ܰ ܽ ܰ ܳ‬
‫ܐܢ ܣܘܡܩܐ ܒܥܘ� ܢܦܫܟ ܐܝܟ ܬܘܠܥܬܐ‪:‬‬
‫ܺ ܳ ܰܰ ܰ ܰ ܶ ܳ ܶ ܰ ܽ ܳ‬
‫ܙܩܝܦܐ ܡܚܘܪ ܘܡܚܠܠ�ܠ ̇ܗ ܡܢ ܛܡܐܘܬ ܐ܀‬
‫ܶ ܶ ܰ ܰ ܳ ܶ ܽ ܳ ܰ ܽ ܺ ܳ‬
‫ܘܪܝܬܐ‪:‬‬ ‫ܐܢ ܬܬܟܬܡ ܛܒ ܡܢ ܨܘܒܥܐ ܕܙܚ‬
 52 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

330 the death of the Son will purify you, if you will confess Him.
Moses also purified you mystically through our Lord,
and through Him all those sacrifices which were offered were
received.
Leave the sacrifice and offer yourself to God,
for it is not something belonging to you that He wants but you
yourself.
335 There is the sacrifice that you crucified which purifies you.
Cleanse yourself of His killing and He will atone you of your
debts.
If the Father of truth is loved by you, confess His Son.
And if you love the whole-burnt sacrifices, He is also the sacri-
fice.
If you seek the purification of the soul, He purifies you.
340 And if you desire the sprinkling, He sprinkles on you His blood.
You do not abolish the Law on account of Him if you love Him;
all sacrifices are comprised in Him without the stench.
He is Pontiff and Sacrifice and Priest 74 and the One who
atones. 75
Blessed is He through whose symbols Moses purified the entire
nation.

74
L: ‫“ ܗܘܝܘ ܟܘܡܪܐ ܘܟܗܢܐ ܘܕܒܚܐ ܘܡܚܣܝܢܐ‬He is Pontiff and Priest and Sacri-
fice, and the One who atones.”
75
See Hebrews 2:17; 3:1–2; 4:14–15; 5:1–10; 6:20; 7:26–28; 8:1–7;
9:11–28.
 ‫‪TEXT AND TRANSLATION‬‬ ‫‪53‬‬

‫ܘܕܐ ܶܒܗ܀‬ ‫ܡܕ ܶܟܐ ܳܠܟ ܶܐܢ ܰܬ ܶ‬ ‫ܒܪܐ ܽܗܘ ܰ‬ ‫ܰܡܘܬܶܗ ܰܕ ܳ‬ ‫‪330‬‬
‫ܺ‬ ‫ܟܝܟ ܳܐܦ ܽܗܘ ܽܡ ܶ‬
‫ܘܫܐ ܐ̱ ܳܪ ܳܙ ܢܳܐܝܬ‪:‬‬ ‫ܒܡ ܰܪܢ ܰܕ ܳ‬ ‫ܳ‬
‫ܡܩ ܶܪܒ ̱ܗ ܳܘܐ܀‬ ‫ܒܚܐ ܰܕ ܰ‬ ‫�ܗܘܢ ܶܕ ̈ܶ‬ ‫ܬܩ ܰܒ� ̱ܘ ܽܟ ܽ‬ ‫ܘܒܗ ܶܐ ܰ‬ ‫ܶ‬
‫ܰ‬ ‫ܘܩ ܶܪܒ ܰܢ ܳ‬ ‫ܰܐ ܳ‬
‫ܦܫܟ ܶܨܝܕ ܐ ܳ� ܳܗܐ‪:‬‬ ‫ܒܚܐ ܰ‬ ‫ܪܦܐ ܶܕ ܳ‬
‫ܶܳ ܶ‬
‫‪259‬‬
‫ܝܠܟ ܳܒܥܶܐ ̱ܗ ܳܘܐ ܳܠܟ ܐ � ܐܢ ܳܠܟ܀‬ ‫ܰܠܘ ܶܓܝܪ ܺܕ ܳ‬
‫ܺ ܽ ܶ ܳ ܰ ܰ ܰ ܳ‬
‫ܡܕ ܶܟܐ ܳܠܟ‪:‬‬ ‫ܒܬܝ ̱ܗܝ ܰܕ ܰ‬ ‫ܐܝܬ ̱ܗܘ ܕܒܚܐ ܗܘ ܕܨܠ‬ ‫‪335‬‬
‫ܺ ܶ ܶ ܶ ܰ ܰ ܶ ܳ ܶ ܰ̈ܳ ܳ‬
‫ܣܚܝ ܡܢ ܩܛܠܗ ܘܡܚܣܐ ܠܟ ܡܢ ܚܘܒܬܟ܀‬
‫ܘܫܬܐ ܰܐ ܳܘܕܐ ܰܒ ܶ‬ ‫ܳ ܰܳ ܽ ܳ‬ ‫ܶ‬
‫ܒܪܗ‪:‬‬ ‫ܐܢ ܰܚ ܺܒܝܒ ܠܟ ܐܒܐ ܕܩ‬
‫ܒܚܐ ̱ܗܘ܀‬ ‫�ܡܐ ܳܐܦ ܽܗܘ ܶܕ ܰ‬ ‫ܶ ܳ ܶ ܰ ܶ ̈ܶ ܰ ̈ܶ‬
‫ܘܐܢ ܪܚܡ ܐܢ̱ܬ ܕܒܚܐ ܫ‬
‫ܶ ܰ ܺ ܳ‬
‫ܦܫܐ ܳܒܥܶܝܬ ܗܘ ܡܕܟܐ ܠܟ‪:‬‬
‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܝܬܐ ܰܕܢ ܳ‬ ‫ܐܢ ܬܕܟ‬
‫ܶ‬
‫ܕܡܗ ܳܪܐܣ ܳܠܟ܀‬ ‫ܒ� ܳܢܟ ܶ‬ ‫ܪܓܝܓ ܶܨ ܳ‬ ‫ܪܣ ܳܣܐ ܺ‬ ‫ܶܘܐܢ ܰܠ ܳ‬ ‫‪340‬‬

‫ܪܚܡܝ ̱ܗܝ‪:‬‬‫ܡܒ ܶܛܠ ܰܐܢ̱ܬ ܶܐܢ ܬܶ ܳ‬ ‫ܘܣܐ ܶܒܗ ܰ‬ ‫ܰܠܘ ܳܢ ܽܡ ܳ‬

‫ܶ ܶ ܰ ܺ ܽ ܽ ܶ ̈ܶ ܳ ܰ ܽ ܳ‬
‫ܗܡܘܬ ܐ܀‬ ‫ܒܗ ܡܣܬܝܟܝܢ ܟ�ܗܘܢ ܕܒܚܐ ܕ� ܙ‬
‫ܣ� ܳܢܐ‪:‬‬ ‫ܡܚ ܳ‬ ‫ܗܢܐ ܰܘ ܰ‬ ‫ܘܟ ܳ‬ ‫ܒܚܐ ܳ‬ ‫ܘܡܪܐ ܶ‬
‫ܘܕ ܳ‬ ‫ܘ�ܘ ܽܟ ܳ‬ ‫ܽܗ ܽ‬
‫�ܥ ܳܡܐ ܽܟ ܶܠܗ܀‬ ‫ܘܫܐ ܰ‬ ‫ܘܗܝ ܰܕ ܺܟܝ ܽܡ ܶ‬ ‫ܳ‬ ‫ܺ‬
‫ܒܪܝܟ ܰܕܒ ̱ܐ� ܰܙ ̱‬
 BIBLIOGRAPHY

ANCIENT SOURCES
Bedjan, Paulus, ed. Homiliae selectae Mar-Jacobi Sarugensis, I–V.
Paris–Leipzig: Otto Harrassowitz, 1902–1910. Reprinted as
Homilies of Mar Jacob of Sarug, I–VI. Piscataway: Gorgias
Press, 2006.
Patrologia Graeca. Edited by J.-P. Migne. 161 vols. Paris, 1857–
1886.

MODERN SOURCES
Brock, Sebastian P. “Baptismal Themes in the writings of Jacob
of Serug.” Pages 325–47 in Symposium Syriacum. Vol. 205
of Orientalia Christiana Analecta. Edited by François Graffin
and Antoine Guillaumont. Rome: Pontificium Institutum
Orientalium Studiorum, 1978.
——. “Some Important Baptismal Themes in the Syriac Tradi-
tion.” Harp 4 (1991): 189–214.
——. “Fire from Heaven: from Abel’s Sacrifice to the Eucharist.”
Pages 229–243 in Fire from Heaven: Studies in Syriac Theolo-
gy and Liturgy. Vol. 25 of Studia Patristica: Biblica et Apocry-
pha, Orientalia, Ascetica. Edited by Amy Livingstone. Leu-
ven: Peeters Publishers, 1993. Reprinted in Vol. 863 of Var-
iorum Collected Studies Series. London: Ashgate Variorum,
2006.
Harrak, Amir, trans. Jacob of Sarug’s Homily on the Partaking of
the Holy Mysteries. Vol. 19 of Texts from Christian Late An-
55
56 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

tiquity. Edited by George A. Kiraz. Piscataway: Gorgias

Press, 2013.
Kaplan, Aryeh. Sefer Yetzirah: The Book of Creation. Rev. ed. Bos-
ton: Weiser Books, 1997.
Lane, David J. “Jacob of Sarug: On the Red Heifer.” Harp 15
(2002), 25–42.
Lehto, Adam. The Demonstrations of Aphrahat, the Persian Sage.
Vol. 27 of Gorgias Eastern Christian Studies. Edited by
George A. Kiraz, István Perczel, Lorenzo Perrone, and Sam-
uel Rubenson. Piscataway: Gorgias Press, 2010.
Wickes, Jeffrey T., trans. St. Ephrem the Syrian: The Hymns on
Faith. Vol. 130 of The Fathers of the Church: A New Transla-
tion. Edited by David G. Hunter et al. Washington: The
Catholic University of America Press, 2015.
 INDEX OF BIBLICAL REFERENCES

References are to line number

Exodus John
4:10 59 3:1–8 266
4:1–42 260
Numbers 8:1–11 260
19:2–9 75–91 12:38–40 202

Isaiah Acts
1:18 268 13:27–29 238
35:5 200
43:8 202 Ephesians
2:13–18 318
Psalms
51:7 268 Colossians
1:19–22 318
Matthew 2:13–15 318
9:9–13 261
23:16–22 202 1 Thessalonians
2:14–15 238
Luke
7:36–50 260, 262 Hebrews
18:9–14 261 2:17 344
23:32–43 264 3:1–2 344
4:14–15 344
5:1–10 344

57
58 HOMILY ON THE RED HEIFER AND THE CRUCIFIXION

6:20 344 9:11–28 344

7:26–28 344 13:11–12 238
8:1–7 344
9:11–14 304