{"slug":"dsc-1","id":"syriac:dsc:dsc-1","title":"Demonstration 1: On Faith","author":"Aphrahat","genre":"other","date":"337 CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:19Z","cost_usd":0.008627},"source":{"registry_id":"syriac:dsc:dsc-1","work_id":"dsc-1","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/1"},"stats":{"passages":13,"english_words":4687,"coptic_letters":0,"commentary_units":77,"commentary_kinds":9,"derived_notes":2,"ambiguities":22,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-1","abstract":"Demonstration 1: On Faith is the first of 23 homilies by the Syriac author Aphrahat, composed around 337 CE. The work defines faith (haymanutha) as both personal trust and doctrinal orthodoxy, using a building metaphor with Christ as the foundation stone. It reflects early Syriac catechetical tradition and was later influential in East Syriac monastic circles. The text survives in 5th–6th century manuscripts, indicating careful transmission.","historical_context":"Aphrahat, known as the 'Persian Sage,' wrote the Demonstrations in Syriac between 336 and 345 CE, likely in the Sasanian Empire. The community was Syriac-speaking Christian, possibly in or near Adiabene. The work responds to internal Christian debates and external pressures, including persecutions under Shapur II and the death of Constantine. The genre is didactic homily (taḥwīṯā). Transmission is via early manuscripts (5th–6th c.), suggesting use in monastic settings. The text relates to earlier Jewish-Christian exegesis and later Syriac authors like Isaac of Nineveh.","significance":"Demonstration 1 is foundational for Syriac theology, shaping later understandings of faith and catechesis. Its building metaphor and use of 'stone' for Christ influenced East Syriac monastic literature. The work also provides insight into 4th-century Christian life under Sasanian rule and the development of Syriac exegetical traditions.","timeline":[{"date":"c. 336–345 CE","event":"Aphrahat composes the Demonstrations, including Demonstration 1."},{"date":"4th c.","event":"Persecutions under Shapur II affect Syriac Christian communities."},{"date":"5th–6th c.","event":"Earliest surviving manuscripts of the Demonstrations copied."},{"date":"7th c.","event":"Isaac of Nineveh and later East Syriac authors engage with Aphrahat's works."},{"date":"19th c.","event":"Modern critical editions of the Demonstrations published."}],"relations":[{"work":"Demonstrations (Aphrahat)","relation":"Part of a 23-homily collection; Demonstration 1 introduces themes developed later.","key":"","label":null,"url":null},{"work":"Peshitta Old Testament","relation":"Aphrahat cites the Peshitta, e.g., Isaiah 28:16, for his stone typology.","key":"","label":null,"url":null},{"work":"Isaac of Nineveh","relation":"Later East Syriac monastic author influenced by Aphrahat's catechetical approach.","key":"","label":null,"url":null},{"work":"Syriac Liber Graduum","relation":"Another early Syriac text with similar ascetic and catechetical concerns.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Aphrahat","label":"Aphrahat","url":"https://en.wikipedia.org/wiki/Aphrahat","reason":"Overview of the author and his works."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Context for the community and tradition."},{"key":"wikipedia:Sasanian Empire","label":"Sasanian Empire","url":"https://en.wikipedia.org/wiki/Sasanian_Empire","reason":"Historical setting of the composition."}],"cautions":["The exact date of composition is uncertain; internal references suggest 336–345 CE, but not all scholars agree.","The edition lacks a full apparatus of variant readings, so textual fluidity in key terms may be understated.","Aphrahat's use of 'faith' (haymanutha) conflates personal trust with doctrinal orthodoxy; readers should not assume a single, stable concept."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000392,"generated":"2026-11-15T01:48:31Z"},"checks":{"work":"dsc-1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":77,"english_words":4687,"source_letters":12192,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Aphrahat likely composed the Demonstrations between 336 and 345 CE, based on internal references to historical events such as persecutions and the death of Constantine.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the oldest from the 5th–6th centuries, indicating early and careful transmission within the Syriac tradition.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Demonstration 1 was read in East Syriac monastic circles as a foundational catechetical text, influencing later Syriac authors like Isaac of Nineveh.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The edition does not include a full apparatus of variant readings from all known manuscripts, so textual fluidity in key terms may be understated.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Aphrahat’s use of 'faith' (haymanutha) often conflates personal trust with doctrinal orthodoxy; readers should not assume a single, stable concept.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 8:12."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{"ed:dsc-1":{"label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}},"segments":[{"i":1,"ref":"p1","source":"ܬܚܘܝܬܐ ܕܗܝܡܢܘܬܐ\nܐܓܪܬܟ ܚܒܝܒܝ܃ ܩܒܠܬ܂ ܘܟܕ ܩܪܝܬܗ ܣܓܝ ܚܕܝܬܢܝ܃ ܕܬܪܥܝܬܟ ܠܗܠܝܢ ܥܘܩ̈ܒܐ ܫܕܝܬ܂ ܗܕܐ ܓܝܪ ܫܐܠܬܐ ܕܫܐܠܬܢܝ܂ ܡܓܢ ܡܬܝܗܒܐ ܘܡܓܢ ܡܬܢܣܒܐ܂ ܘܡܢ ܕܐܝܬ ܠܗ ܘܨܒܐ ܕܢܟܠܐ ܡܢ ܡܢ ܕܒܥܐ ܠܗ܃ ܗܘ ܗܘ ܡܕܡ ܕܟܠܐ ܡܬܢܣܒ ܠܗ ܡܢܗ܂ ܡܢ ܕܫܩܠ ܓܝܪ ܒܛܝܒܘܬܐ ܐܦ ܒܛܝܒܘܬܐ ܘܠܐ ܠܗ ܕܢܬܠ܂ ܘܐܢܬ ܚܒܝܒܝ ܕܫܐܠܬܢܝ܃ ܐܝܟ ܡܕܡ ܕܐܕܪܟܬ ܙܥܘܪܘܬܝ ܐܟܬܘܒ ܠܟ܂ ܘܐܦ ܡܕܡ ܕܠܐ ܒܥܝܬ ܡܢܝ܃ ܫܐܠ ܐܢܐ ܡܢ ܐܠܗܐ ܘܡܦܝܣ ܐܢܐ ܠܟ. ܫܡܥ ܕܝܢ ܚܒܝܒܝ܂ ܘܦܬܚ ܠܝ ܥܝ̈ܢܝ ܠܒܟ ܓܘܝ̈ܬܐ܃ ܘܪ̈ܓܫܝ ܗܘܢܟ ܪ̈ܘܚܢܐ܃ ܠܡܕܡ ܕܐܡܪ ܐܢܐ ܠܟ܀ ܗܝܡܢܘܬܐ ܓܝܪ ܒܨܒ̈ܘܬܐ ܗܘ ܣܓܝܐ̈ܬܐ ܡܬܪܟܒܐ܂ ܘܡܢ ܓ̈ܘܢܐ ܣܓ̈ܝܐܐ ܡܫܬܟܠܠܐ܂ ܠܒܢܝܢܐ ܗܘ ܓܝܪ ܕܡܝܐ܃ ܕܡܢ ܥܒܝ̈ܕܬܐ ܣܓܝܐ̈ܬܐ ܡܬܒܢܐ܃ ܘܣܠܩ ܒܢܝܢܗ ܥܕܡܐ ܠܥܠ܂ ܘܕܥ ܕܝܢ ܚܒܝܒܝ܂ ܕܒܫܬܐ̈ܣܘܗܝ ܕܒܢܝܢܐ ܟܐ̈ܦܐ ܗܘ ܡܬܬܣܝܡܢ܂ ܘܗܝܕܝܢ ܥܠ ܟܐ̈ܦܐ ܣܠܩ ܟܠܗ ܒܢܝܢܐ ܥܕܡܐ ܕܡܫܬܟܠܠ܂ ܗܟܢܐ ܐܦ ܕܟܠܗ ܗܝܡܢܘܬܢ܂ ܫܬܐܣܬܗ ܟܐܦܐ ܗܝ ܫܪܝܪܬܐ܂ ܕܐܝܬܘܗܝ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ܃ ܘܥܠܝܗ ܥܠ ܟܐܦܐ ܣܝܡܐ ܗܝܡܢܘܬܐ܂ ܘܥܠ ܗܝܡܢܘܬܐ ܣܠܩ ܟܠܗ ܒܢܝܢܐ ܥܕܡܐ ܕܡܫܬܠܡ܂ ܫܬܐܣܬܐ ܕܝܢ ܗܝ ܗܝ ܫܘܪܝܐ ܕܟܠܗ ܒܢܝܢܐ܂ ܡܐ ܕܐܢܫ ܓܝܪ ܐܬܩܪܒ ܠܗܝܡܢܘܬܐ܂ ܐܬܣܝܡ ܠܗ ܥܠ ܟܐܦܐ܂ ܕܗܘܝܘ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ܂ ܘܒܢܝܢܗ ܡܢ ܓ̈ܠܠܐ ܠܐ ܡܬܬܙܝܥ܂ ܘܡܢ ܪ̈ܘܚܐ ܠܐ ܡܬܢܟܐ܂ ܘܡܢ ܡܚܫ̈ܘܠܐ ܠܐ ܢܦܠ܃ ܡܛܠ ܕܣܠܩ ܠܗ ܒܢܝܢܗ ܥܠ ܫܘܥܐ ܕܟܐܦܐ ܫܪܝܪܬܐ܂ ܘܗܢܐ ܕܩܪܝܬ ܠܡܫܝܚܐ ܟܐܦܐ܂ ܠܐ ܗܘܐ ܡܢ ܪܥܝܢܝ ܐܡܪܬ܂ ܐܠܐ ܢܒ̈ܝܐ ܗܘ ܩܕܡܘ ܩܪܐܘܗܝ ܟܐܦܐ ܘܐܢܐ ܐܚܘܝܟ܀ ܕܗܫܐ ܕܝܢ ܫܡܥ ܥܠ ܗܝܡܢܘܬܐ܂ ܕܐܬܣܝܡܬ ܥܠ ܟܐܦܐ܂ ܘܥܠ ܒܢܝܢܐ ܕܣܠܩ ܥܠ ܟܐܦܐ܂ ܠܘܩܕܡ ܓܝܪ ܡܗܝܡܢ ܒܪܢܫܐ܂ ܘܡܐ ܕܗܝܡܢ ܡܚܒ܂","english":"Demonstration on Faith\n\nI received your letter, my beloved, and when I read it I rejoiced greatly that your mind is set upon these difficult questions. For this question which you have asked me is given freely and received freely. And whoever has it and wishes to share it with whoever seeks it, that same thing which he shares is received from him. For whoever takes in kindness also gives in kindness, and it is not his to withhold. And you, my beloved, who have asked me, as far as my humble ability has attained, I shall write to you. And also anything which you did not seek from me, ask it of me from God, and I shall entreat Him for you. Now listen, my beloved, and open to me the inner eyes of your heart and the spiritual senses of your mind, to what I say to you. For faith is composed of many elements and is perfected by many kinds. For it is like a building, which is built with many works and rises in its building up to the height. And know, my beloved, that in the foundations of a building, stones are laid, and then upon the stones the whole building ascends until it is completed. Thus also for the whole of your faith: its foundation is a true stone, which is our Lord Jesus Christ; and upon that stone faith is placed, and upon faith the whole building ascends until it is finished. The foundation, moreover, is the beginning of the whole building. For when a person approaches faith, he is placed upon the stone, which is our Lord Jesus Christ; and his building is not shaken by waves, nor disturbed by winds, nor does it fall from obstacles, because his building ascends upon the solid rock of the stone. And that I have called Christ a stone, I have not said it from my own mind, but the prophets before me called him a stone, and I show you. Now then, hear concerning faith, that it was placed upon a stone, and concerning the building that ascends upon the stone. For first one believes in the head, and when he believes, he loves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܚܘܝܬܐ","severity":"info","text":"The Syriac term ܬܚܘܝܬܐ (taḥwīṯā) means 'demonstration' or 'proof', and is the title of Aphrahat's first homily. It signals a didactic, argumentative genre.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܝܡܢܘܬܐ","severity":"info","text":"The Syriac ܗܝܡܢܘܬܐ (haymānūṯā) is the key term 'faith', derived from the root ܐܡܢ (ʾmn, to be faithful). It is the central theme of the demonstration.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦܐ","severity":"info","text":"Aphrahat calls Christ a 'stone' (ܟܐܦܐ, kēpā), explicitly citing the prophets. This alludes to Isaiah 28:16 (Peshitta) and Daniel 2:34, where Christ is typified as a stone.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܝܢܐ","severity":"info","text":"The building metaphor (ܒܢܝܢܐ, binyā) for faith is a common patristic image, but Aphrahat develops it with a foundation stone (Christ) and a superstructure of works, reflecting Syriac catechetical tradition.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܢܐ ܕܩܪܝܬ ܠܡܫܝܚܐ ܟܐܦܐ","severity":"info","text":"This passage marks a structural turn: Aphrahat defends his use of 'stone' for Christ by citing prophetic precedent, then resumes the building analogy. It is a self-conscious exegetical aside.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܐ ܕܗܝܡܢ ܡܚܒ܂","severity":"info","text":"The final clause 'when he believes, he loves' is syntactically abrupt in Syriac. The verb ܡܚܒ (mḥab, 'he loves') may imply a transition to the next section on love, but the text breaks off here in the manuscript.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܐ ܕܗܝܡܢ ܡܚܒ' is ambiguous: it could be a complete sentence ('and when he believes, he loves') or a fragment leading into a lost continuation. The edition treats it as the end of the passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܡܐ ܕܐܚܒ ܡܣܒܪ܂ ܘܡܐ ܕܣܒܪ ܡܙܕܕܩ: ܘܡܐ ܕܐܙܕܕܩ ܡܬܓܡܪ: ܘܡܐ ܕܐܬܓܡܪ ܡܫܬܟܠܠ: ܘܡܐ ܕܣܠܩ ܟܘܠܗ ܒܢܝܢܗ ܘܐܫܬܟܠܠ ܘܐܬܓܡܪ ܗܝܕܝܢ ܗܘܐ ܒܝܬܐ ܘܗܝܟܠܐ ܠܡܥܡܪܐ ܕܡܫܝܚܐ܂ ܐܝܟ ܕܐܡܪ ܐܪܡܝܐ ܢܒܝܐ܂ ܗܝܟܠܗ ܕܡܪܝܐ ܗܝܟܠܗ ܕܡܪܝܐ܃ ܗܝܟܠܗ ܐܢܬܘܢ ܕܡܪܝܐ܂ ܐܢ ܬܫܦܪܘܢ ܐܘܪ̈ܚܬܟܘܢ ܘܥܒܕ̈ܝܟܘܢ܂ ܘܬܘܒ ܐܡܪ ܒܢܒܝܐ܂ ܕܐܥܡܪ ܒܗܘܢ ܘܐܗܠܟ ܒܗܘܢ ܘܐܦ ܫܠܝܚܐ ܛܘܒܢܐ ܗܟܢܐ ܐܡܪ܂ ܕܗܝܟܠܗ ܐܢܬܘܢ ܕܐܠܗܐ܂ ܘܪܘܚܗ ܕܡܫܝܚܐ ܥܡܪܐ ܒܟܘܢ܂ ܘܐܦ ܡܪܢ ܬܘܒ ܗܟܢܐ ܐܡܪ ܠܬܠܡ̈ܝܕܘܗܝ܂ ܕܐܢܬܘܢ ܒܝ ܐܢܬܘܢ܂ ܘܐܢܐ ܒܟܘܢ ܐܢܐ܀ ܘܡܐ ܕܗܘܐ ܒܝܬܐ ܒܝܬ ܡܥܡܪܐ܂ ܗܝܕܝܢ ܫܪܝ ܝܨܦ ܒܪܢܫܐ܃ ܕܡܢܐ ܡܬܒܥܐ ܠܗ ܠܡܢ ܕܥܡܪ ܒܒܢܝܢܐ܂ ܐܟܙܢܐ ܕܐܢ`ܗܘ ܕܢܫܪܐ ܡܠܟܐ܂ ܐܘ ܒܪܢܫܐ ܕܡܝܩܪ ܒܒܝܬܐ܂ ܕܐܬܩܪܝ ܥܠܘܗܝ ܫܡܐ ܕܡܠܟܐ܂ ܡܬ̈ܒܥܝܢ ܠܗ ܕܝܢ ܠܡܠܟܐ ܟܠܗܝܢ ܥܒܝ̈ܕܬܐ ܕܡܠܟܘܬܐ܃ ܘܟܘܠܗ ܬܫܡܫܬܐ ܕܡܬܒܥܝܐ ܠܐܝܩܪܗ ܕܡܠܟܐ܂ ܒܒܝܬܐ ܓܝܪ ܕܡܣܪܩ ܡܢ ܟܠ ܛܒ̈ܢ܂ ܡܠܟܐ ܠܐ ܫܪܐ ܒܗ ܘܠܐ ܥܡܪ ܒܓܘܗ܂ ܐܠܐ ܡܬܒܥܝܐ ܠܗ ܠܡܠܟܐ ܟܠܗ ܬܨܒܝܬܐ ܕܒܝܬܐ܂ ܟܕ ܡܕܡ ܠܐ ܚܣܝܪ ܒܗ ܘܐܢ ܡܕܡ ܚܣܝܪ ܬܡܢ ܒܒܝܬܐ ܕܡܠܟܐ ܫܪܐ ܒܗ܃ ܠܡܘܬܐ ܗܘ ܡܫܬܠܡ ܢܛܘܪܗ ܕܒܝܬܐ܃ ܥܠ ܕܠܐ ܐܬܩܢ ܬܫܡܫܬܐ ܠܡܠܟܐ܂ ܗܟܢܐ ܐܦ ܒܪܢܫܐ܂ ܕܗܘܐ ܒܝܬܐ ܘܒܝܬ ܡܥܡܪܐ ܠܡܫܝܚܐ܂ ܢܚܙܐ ܡܢܐ ܐܙܠ ܠܗ ܠܬܫܡܫܬܐ ܕܡܫܝܚܐ ܫܪܐ ܒܗ܃ ܘܒܐܝܠܝܢ ܨܒ̈ܘܢ ܢܫܦܪ ܠܗ܂ ܠܘܩܕܡ ܓܝܪ ܒܢܐ ܒܢܝܢܗ ܥܠ ܟܐܦܐ ܕܗܘܝܘ ܡܫܝܚܐ܃ ܘܥܠܝܗ ܥܠ ܟܐܦܐ ܡܬܣܝܡܐ ܗܝܡܢܘܬܐ܂ ܘܥܠ ܗܝܡܢܘܬܐ ܣܠܩ ܟܠܗ ܒܢܝܢܐ܂ ܘܡܬܒܥܐ ܠܡܥܡܪܗ ܕܒܝܬܐ܂ ܨܘܡܐ ܕܟܝܐ ܘܒܗܝܡܢܘܬܐ ܡܬܩܝܡ܂ ܘܡܬܒܥܝܐ ܠܗ ܨܠܘܬܐ ܕܟܝܬܐ܂ ܘܒܗܝܡܢܘܬܐ ܡܬܩܒܠܐ܂ ܘܚܫܚ ܠܗ ܚܘܒܐ ܘܒܗܝܡܢܘܬܐ ܡܬܪܟܒ܂ ܘܣܢܝܩ ܥܠ ܙܕܩ̈ܬܐ܂ ܘܒܗܝܡܢܘܬܐ ܡ̈ܬܝܗܒܢ܂","english":"And what he loved he proclaimed, and what he proclaimed he justified, and what he justified he perfected, and what he perfected he completed, and what he completed in its entirety in its building and was completed and perfected, then it became a house and a temple for the dwelling of Christ, as the prophet Jeremiah said: \"The temple of the Lord, the temple of the Lord, the temple of the Lord is you, if you make beautiful your ways and your works.\" And again the prophet said: \"That I may dwell in you and walk in you.\" And the blessed apostle also said thus: \"You are the temple of God, and the Spirit of Christ dwells in you.\" And again our Lord said thus to his disciples: \"You are in me, and I am in you.\" And when the house became a dwelling place, then the head of the house began to take care, for what is required of him who dwells in the building, just as when a king dwells, or a head who is honored in the house, upon whom the name of king is called, all the works of the kingdom are required of him, and all the service that is required for the honor of the king. For in a house that is empty of all good things, a king does not dwell nor abide in it, but all the provision of the house is required for the king, so that nothing is lacking in it; and if anything is lacking there in the house where the king dwells, the keeper of the house is liable to death, because the service to the king was not prepared. Thus also for the head who became a house and a dwelling place for Christ, he sees what goes to the service of Christ who dwells in him, and by what powers he pleases him. For first he builds his building upon the rock which is Christ, and upon the rock faith is laid, and upon faith the whole building rises, and what is required for the dwelling of the house is pure fasting, and it is established by faith, and pure prayer is required, and it is accepted by faith, and love is necessary, and it is joined by faith, and alms are needed, and they are given by faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܐ ܕܐܚܒ ܡܣܒܪ...","severity":"info","text":"A chain of verbs (loved, proclaimed, justified, perfected, completed) builds a logical progression toward the image of the house and temple, a hallmark of Aphrahat's rhetorical style.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܝܟܠܗ ܕܡܪܝܐ","severity":"info","text":"The citation of Jeremiah (likely Jer 7:4 or a free paraphrase) is not verbatim from the Peshitta; Aphrahat adapts it to his allegory of the believer as temple.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܥܡܪ ܒܗܘܢ ܘܐܗܠܟ ܒܗܘܢ","severity":"info","text":"The phrase 'dwell in you and walk in you' echoes a prophetic voice (possibly Jer 7:4 or a conflation) and is used to reinforce the temple metaphor.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܗܝܟܠܗ ܐܢܬܘܢ ܕܐܠܗܐ","severity":"info","text":"The apostle (Paul, 1 Cor 3:16 or 2 Cor 6:16) is cited: 'You are the temple of God, and the Spirit of Christ dwells in you,' a key proof-text for Aphrahat's ecclesiology.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܢܬܘܢ ܒܝ ܐܢܬܘܢ ܘܐܢܐ ܒܟܘܢ ܐܢܐ","severity":"info","text":"The dominical saying 'You are in me, and I am in you' (cf. John 17:21 or a variant) is quoted to emphasize mutual immanence between Christ and the believer.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܝܡܢܘܬܐ","severity":"info","text":"The Syriac term ܗܝܡܢܘܬܐ (faith) is the foundational element upon which the entire spiritual building rests, consistent with the treatise's theme.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Jeremiah citation is uncertain; it may be a free paraphrase rather than a direct quotation.","The dominical saying 'You are in me, and I am in you' does not appear verbatim in the canonical Gospels; it may be a conflation of Johannine themes."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܫܐܠ ܡܟܝܟܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܨܛܒܬܐ܂ ܘܓܒܐ ܠܗ ܒܬܘܠܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܬܪܚܡܐ܂ ܘܡܩܪܒ ܠܘܬܗ ܩܕܝܫܘܬܐ܂ ܘܒܗܝܡܢܘܬܐ ܡܬܢܨܒܐ܂ ܘܪܢܐ ܐܦ ܒܚܟܡܬܐ܂ ܘܒܗܝܡܢܘܬܐ ܡܫܬܟܚܐ܂ ܘܒܥܐ ܠܗ ܬܘܒ ܐܟܣܢܝܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܬܝܬܪܐ܂ ܡܬܒܥܝܐ ܠܗ ܦܫܝܛܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܬܚܠܛܐ܂ ܘܒܥܐ ܐܦ ܡܣܝܒܪܢܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܫܬܠܡܐ܂ ܘܡܬܗܘܢ ܒܪܡܝܣܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܬܩܢܝܐ܂ ܘܪܚܡ ܐܒܝܠܘܬܐ ܘܒܗܝܡܢܘܬܐ ܡܬܚܙܝܐ܂ ܘܒܥܐ ܐܦ ܕܟܝܘܬܐ܂ ܘܒܗܝܡܢܘܬܐ ܡܬܢܛܪܐ܂ ܗܠܝܢ ܟܘܠܗܝܢ ܨܒ̈ܘܬܐ ܫܐܠܐ ܗܝܡܢܘܬܐ܃ ܕܣܝܡܐ ܥܠ ܫܘܥܐ ܕܟܐܦܐ ܫܪܝܪܬܐ ܕܗܘܝܘ ܡܫܝܚܐ܂ ܘܗܠܝܢ ܥܒ̈ܕܐ ܡܬܒܥܝܢ ܠܗ ܠܡܠܟܐ ܡܫܝܚܐ܂ ܕܥܡܪ ܒܒ̈ܢܝ ܐܢܫܐ ܕܐܬܒܢܝܘ ܒܗܠܝܢ ܥܒ̈ܕܐ܀ ܘܐܢܗܘ ܕܬܐܡܪ܂ ܕܐܢ ܡܫܝܚܐ ܐܬܬܣܝܡ ܒܫܬܐܣܬܐ܃ ܐܝܟܢܐ ܐܦ ܡܫܝܚܐ ܥܡܪ ܒܗ ܒܒܢܝܢܐ ܡܐ ܕܐܫܬܟܠܠ܂ ܗܠܝܢ ܓܝܪ ܬܪ̈ܬܝܗܝܢ ܫܠܝܚܐ ܛܘܒܢܐ ܐܡܪ ܐܢܝܢ܂ ܐܡܪ ܓܝܪ܂ ܕܐܢܐ ܐܝܟ ܐܪܕܟܠܐ ܚܟܝܡܐ ܣܡܬ ܫܬܐܣܬܐ܂ ܘܦܪܫ ܬܡܢ ܥܠܝܗ ܥܠ ܫܬܐܣܬܐ ܘܚܘܝ܂ ܐܡܪ ܓܝܪ ܗܟܢܐ܂ ܕܫܬܐܣܬܐ ܐܚܪܬܐ ܣܛܪ ܡܢ ܗܕܐ ܕܣܝܡܐ܂ ܐܢܫ ܠܐ ܡܫܟܚ ܠܡܣܡ܂ ܕܗܘܝܘ ܝܫܘܥ ܡܫܝܚܐ܂ ܘܕܡܫܝܚܐ ܬܘܒ ܥܡܪ ܒܒܢܝܢܐ܂ ܗܝ ܗܝ ܡܠܬܐ ܕܡܢ ܠܥܠ ܐܬܟܬܒܬ܃ ܕܐܪܡܝܐ ܩܪܐ ܗܝ̈ܟܠܐ ܠܒܢ̈ܝ ܐܢܫܐ܂ ܘܐܠܗܐ ܕܥܡܪ ܒܗܘܢ܂ ܘܫܠܝܚܐ ܐܡܪ܃ ܕܪܘܚܗ ܕܡܫܝܚܐ ܥܒܪܐ ܒܟܘܢ܂ ܘܡܪܢ ܐܡܪ܂ ܕܐܢܐ ܘܐܒܝ ܚܕ ܚܢܢ܂ ܘܡܟܝܠ ܫܠܡܐ ܗܝ ܡܠܬܐ܂ ܕܡܫܝܚܐ ܥܡܪ ܒܒܢܝ̈ܢܫܐ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ܂ ܘܗܘܝܘ ܫܬܐܣܬܐ ܕܥܠܘܗܝ ܣܠܩ ܟܠܗ ܒܢܝܢܐ܀ ܐܬܐ ܠܝ ܕܝܢ ܠܘܬ ܡܠܬܝ ܩܕܡܝܬܐ ܕܐܡܪܬ܃ ܕܡܫܝܚܐ ܐܬܩܪܝ ܟܐܦܐ ܒܢܒ̈ܝܐ܂ ܡܢ ܩܕܝܡ ܓܝܪ ܕܘܝܕ ܐܡܪ ܥܠܘܗܝ܂ ܕܟܐܦܐ ܕܐܣܠܝܘ ܒܢ̈ܝܐ ܗܝ ܗܘܬ ܠܪܫܗ ܕܒܢܝܢܐ܂ ܘܐܝܟܢܐ ܐܣܠܝܘܗ ܒܢ̈ܝܐ ܠܗܕܐ ܟܐܦܐ ܕܗܘܝܘ ܡܫܝܚܐ܂","english":"and sought humility, and through faith it was adorned. And he chose virginity for himself, and through faith it was loved. And he brought holiness near to him, and through faith it was adorned. And he also saw wisdom, and through faith it was found. And he again sought hospitality, and through faith it was increased. Simplicity was sought for him, and through faith it was mixed. He also sought patience, and through faith it was completed. And he was made lowly, and through faith it was established. And he loved mourning, and through faith it was seen. He also sought purity, and through faith it was crowned. All these virtues faith sought, which is placed upon the foundation of the true rock, which is the Messiah. And these works are sought for the king Messiah, who dwells in the houses of men who were sought in these works. And if you say that the Messiah was placed as a foundation, how then does the Messiah dwell in the building when it is completed? For the blessed apostle said these two things. For he said, \"I, like a wise architect, laid the foundation, and then I set forth and showed upon it.\" For he said thus, that another foundation besides this one that is laid, no man is able to lay, which is Jesus the Messiah. And that the Messiah again dwells in the building. This is the same word that was written above, that Jeremiah called the temple the houses of men, and God who dwells in them. And the apostle said that the spirit of the Messiah passes through them. And our Lord said, \"I and my Father are one.\" So now the word is complete, that the Messiah dwells in the houses of those who believe in him, and he is the foundation upon which the whole building rises. Now I return to my first word which I said, that the Messiah is called a rock by the prophets. For from the beginning David said of him, that the rock which the builders rejected became the head of the building. And how did the builders reject this rock which is the Messiah?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܝܡܢܘܬܐ","severity":"info","text":"The Syriac term hāymānūṯā (faith) is the central virtue in this passage, governing each action. It is not merely belief but an active, relational force that adorns, loves, and completes the virtues listed.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I and my Father are one","severity":"info","text":"Aphrahat cites Jesus’ saying (John 10:30) to support the unity of Christ as both foundation and dweller, a key Christological point in his argument.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the rock which the builders rejected","severity":"info","text":"Aphrahat references David (Psalm 118:3 Peshitta) to identify Christ as the rejected rock that becomes the head of the building, linking the Old Testament to his architectural metaphor.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"wise architect","severity":"info","text":"The apostle Paul (1 Corinthians 3:10) is paraphrased as a wise architect laying a foundation, a metaphor Aphrahat adapts to describe Christ as both foundation and inhabitant of the spiritual building.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage forms a narrative argument: faith seeks virtues, Christ is the foundation, and the apostle’s and Lord’s words resolve the apparent paradox of Christ as both foundation and dweller.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Jeremiah called the temple the houses of men","severity":"info","text":"Aphrahat parallels Jeremiah’s temple metaphor (Jeremiah 7:4 Peshitta) with Paul’s and Jesus’ statements to unify the image of Christ dwelling in believers.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܒܗܝܡܢܘܬܐ (b-hāymānūṯā) could be read instrumentally ('through faith') or modally ('in faith'); the translation takes the instrumental sense, consistent with Aphrahat’s active portrayal of faith."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܐܠܐ ܗܟܢܐ ܐܣܠܝܘܗ܂ ܩܕܡ ܐ̈ܦܘܗܝ ܕܦܝܠܛܘܣ܂ ܘܐܡܪܝܢ ܠܐ ܢܗܘܐ ܗܢܐ ܥܠܝܢ ܡܠܟܐ܂ ܘܬܘܒ ܒܗܘ ܡܬܠܐ ܕܐܡܪ ܡܪܢ܃ ܕܓܒܪܐ ܒܪ ܛܘܗܡܐ ܪܒܐ܂ ܐܙܠ ܕܢܣܒ ܡܠܟܘܬܐ ܘܢܗܦܘܟ ܢܡܠܟ ܥܠܝܗܘܢ܃ ܘܗܢܘܢ ܫܕܪܘ ܒܬܪܗ ܐܝ̈ܙܓܕܐ ܘܐܡܪܝܢ܃ ܠܐ ܢܗܘܐ ܥܠܝܢ ܗܢܐ ܡܠܟܐ܂ ܒܗܠܝܢ ܐܣܠܝܘܗ ܠܟܐܦܐ ܕܗܘܝܘ ܡܫܝܚܐ܂ ܘܐܝܟܢܐ ܗܘܬ ܠܪܫܗ ܕܒܢܝܢܐ܂ ܐܠܐ ܐܢ ܕܣܠܩܬ ܠܗ ܥܠ ܒܢܝܢܗܘܢ ܕܥܡ̈ܡܐ܃ ܘܥܠܝܗ ܣܠܩ ܟܠܗ ܒܢܝܢܗܘܢ܂ ܘܡܢ ܐܢܘܢ ܒܢ̈ܝܐ ܐܠܐ ܐܢ ܟܗ̈ܢܐ ܘܦܪ̈ܝܫܐ ܕܠܐ ܒܢܘ ܒܢܝܢܐ ܫܪܝܪܐ܃ ܐܠܐ ܡܣܬܪ ܣܬܪܝܢ ܗܘܘ ܡܕܡ ܕܗܘ ܒܢܐ ܗܘܐ܃ ܐܝܟ ܕܟܬܝܒ ܒܚܙܩܝܐܝܠ ܢܒܝܐ܂ ܕܗܘ ܒܢܐ ܗܘܐ ܐܣܬܐ܂ ܘܗܢܘܢ ܛܪܝܢ ܗܘܘ ܠܗ ܕܬܦܠ܂܂܂ ܘܬܘܒ ܟܬܝܒ܃ ܕܒܥܝܬ ܒܗܘܢ ܓܒܪܐ ܕܣܐܓ ܣܝܓܐ܂ ܘܩܐܡ ܒܬܘܪܥܬܐ ܥܠ ܐ̈ܦܝܗ ܕܐܪܥܐ܂ ܕܠܐ ܐܚܒܠܝܗ ܘܠܐ ܐܫܟܚܬ܂ ܘܬܘܒ ܐܦ ܐܫܥܝܐ ܩܕܡ ܐܬܢܒܝ ܥܠܝܗ ܥܠ ܗܕܐ ܟܐܦܐ܂ ܐܡܪ ܓܝܪ ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ܂ ܕܗܐ ܣܐܡ ܐܢܐ ܒܨܗܝܘܢ ܟܐܦܐ ܒܚܝܪܬܐ܂ ܒܙܘܝܬܐ ܝܩܝܪܬܐ܂ ܪܝܫ ܐܣܬܐ ܕܫܬܐܣܬܐ܂ ܘܐܡܪ ܬܘܒ ܬܡܢ܃ ܕܟܠ ܕܡܗܝܡܢ ܒܗ ܠܐ ܢܕܚܠ ܘܡܢ ܕܢܦܠ ܥܠ ܗܝ ܟܐܦܐ ܢܬܬܒܪ܂ ܘܟܠ ܕܗܝ ܬܦܠ ܥܠܘܗܝ ܬܫܚܩܝܘܗܝ܂ ܢܦܠ ܥܠܝܗ ܓܝܪ ܥܡܐ ܕܒܝܬ ܐܝܣܪܝܠ܂ ܘܗܘܐ ܬܒܪܗܘܢ ܠܥܠܡ܂ ܘܢܦܠܐ ܬܘܒ ܥܠ ܨܠܡܐ ܘܫܚܩܐ ܠܗ܂ ܘܗܝܡܢܘ ܒܗ ܥܡ̈ܡܐ ܘܠܐ ܕܚܠܝܢ܀ ܘܚܘܝ ܥܠܝܗ ܥܠ ܟܐܦܐ ܕܗܝ ܐܬܣܝܡܬ ܪܝܫ ܐܣܬܐ ܘܫܬܐܣܬܐ܂ ܘܐܢ ܫܬܐܣܬܐ ܐܬܣܝܡܬ ܗܝ ܟܐܦܐ܂ ܐܝܟܢܐ ܐܦ ܪܝܫ ܐܣܬܐ ܗܘܬ܃ ܐܠܐ ܕܟܕ ܐܬܐ ܡܪܢ ܣܡ ܗܝܡܢܘܬܗ ܒܐܪܥܐ܂ ܒܕܡܘܬ ܫܬܐܣܬܐ܃ ܘܣܠܩ ܠܥܠ ܡܢ ܟܠܗܘܢ ܫܡܝܐ܂ ܒܕܡܘܬ ܪܝܫ ܐܣܬܐ܃ ܘܐܫܬܟܠܠ ܠܗ ܟܠܗ ܒܢܝܢܐ ܒܟܐ̈ܦܐ ܡܢ ܠܬܚܬ ܘܡܢ ܠܥܠ܂܂܂܂ ܘܥܠ ܗܝܡܢܘܬܐ ܕܐܡܪܬ܂ ܕܣܡ ܗܝܡܢܘܬܗ ܒܐܪܥܐ܂ ܗܕܐ ܕܘܝܕ ܩܕܡ ܐܟܪܙܗ ܥܠ ܡܫܝܚܐ܂","english":"but they cast it aside before the philosopher, and said, \"This king is not over us.\" And again, in the parable which our Lord spoke: A man of noble lineage went to take a kingdom, and they turned and made him king over them; and they sent messengers after him and said, \"This king is not over us.\" They cast the stone which is Christ aside. And how was it for the head of the building? But if it had gone up into the building of the peoples, the whole building would have gone up upon it. And if there were builders, but blind and separated ones who did not build a true building, but were hiding something of what was being built, as it is written in the prophet Ezekiel, that he was building a wall, and they were throwing dung at him. And again it is written: I sought among them a man who would set a limit, and stand in the gate upon the face of the earth, that it might not be destroyed, and I did not find. And again, Isaiah also was troubled beforehand about this stone. For he says that thus the Lord said: Behold, I place my hand in Zion, a stone in the chosen place, in the precious corner, the head of the foundation of the foundation. And he says again there: Everyone who believes in it will not fear, and whoever falls upon that stone will be broken, and everyone upon whom it falls will be crushed. For the people of the house of Israel fell upon it, and it broke them forever; and it fell again upon the image and crushed it, and the peoples believed in it and were not afraid. And it showed upon it, upon the stone which was placed as the head of the foundation and the foundation. And if the foundation was placed as the stone, how also was it the head of the foundation? But when our Lord came, he placed his faith in the earth like a foundation, and went up above with all the heavens like the head of the foundation, and the whole building was completed for him with stones from below and from above. And concerning the faith of which I spoke, that he placed his faith in the earth, this David proclaimed beforehand concerning the Messiah.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"Aphrahat alludes to Ezekiel being pelted with dung while building a wall, likely referencing a tradition or apocryphal account rather than the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 28:16","severity":"info","text":"The citation of Isaiah on the stone placed in Zion as the head of the foundation echoes Isa 28:16, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ (kepha)","severity":"info","text":"The Syriac ܟܐܦܐ (kepha) means 'stone' or 'rock' and is used here as a typological reference to Christ, echoing the name Cephas given to Simon Peter.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"parable of the man of noble lineage","severity":"info","text":"The parable of a man who becomes king but is later rejected is not found in the canonical Gospels; it may derive from Syriac oral tradition or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"stone as foundation and head","severity":"info","text":"Aphrahat develops a chiastic image: the stone is both foundation (placed in earth) and head (rising to heaven), unifying Christ’s humility and exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"faith as foundation","severity":"info","text":"The image of faith as a foundation stone laid by Christ is a distinctive theme in Aphrahat, later influential in Syriac mystical theology.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'philosopher' before whom the stone is cast is unclear; possibly a generic figure for pagan wisdom.","The allusion to Ezekiel being pelted with dung is not found in the biblical text and may reflect a haggadic tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܐܡܪ ܓܝܪ ܕܗܝܡܢܘܬܐ ܬܐܥܐ ܡܢ ܐܪܥܐ܂ ܘܕܠܥܠ ܬܘܒ ܐܝܬܘܗܝ܂ ܐܡܪ܂ ܕܙܕܝܩܘܬܐ ܐܕܝܩܬ ܡܢ ܫܡܝܐ܀ ܘܬܘܒ ܐܦ ܕܢܝܐܝܠ܂ ܐܡܪ ܥܠܝܗ ܥܠ ܗܕܐ ܟܐܦܐ ܕܗܘܝܘ ܡܫܝܚܐ܂ ܐܡܪ ܓܝܪ܂ ܕܟܐܦܐ ܐܬܓܙܪܬ ܡܢ ܛܘܪܐ ܕܠܐ ܒܐܝܕ̈ܝܢ܂ ܘܡܚܬܗ ܠܨܠܡܐ ܘܐܬܡܠܝܬ ܡܢܗ ܟܠܗ ܐܪܥ܂ ܗܕܐ ܩܕܡ ܘܚܘܝ ܥܠܘܗܝ ܥܠ ܡܫܝܚܐ܃ ܕܡܢܗ ܡܬܡܠܝܐ ܟܠܗ ܐܪܥܐ܂ ܡܢ ܗܝܡܢܘܬܗ ܓܝܪ ܕܡܫܝܚܐ܂ ܗܐ ܐܬܡܠܝܘ ܟܘܠܗܘܢ ܣܘ̈ܦܝܗ ܕܐܪܥܐ܂ ܐܝܟ ܕܐܡܪ ܕܘܝܕ܃ ܕܒܟܠܗ ܐܪܥܐ ܢܦܩܬ ܒܪܬ ܩܠܐ ܕܣܒܪܬܗ ܕܡܫܝܚܐ܂ ܘܬܘܒ ܠܫܠܝ̈ܚܘܗܝ ܟܕ ܫܕܪ ܐܢܘܢ ܗܟܢܐ ܐܡܪ ܠܗܘܢ܂ ܕܦܘܩܘ ܬܠܡܕܘ ܠܟܠܗܘܢ ܥܡ̈ܡܐ ܘܢܗܝܡܢܘܢ ܒܝ܂ ܘܐܦ ܙܟܪܝܐ ܢܒܝܐ ܬܘܒ ܐܬܢܒܝ ܥܠܝܗ ܥܠ ܟܐܦܐ ܗܕܐ ܕܐܝܬܝܗ ܡܫܝܚܐ܂ ܐܡܪ ܓܝܪ܃ ܕܚܙܝܬ ܟܐܦܐ ܪܫܝܬܐ܂ ܕܫܘܝܘܬܐ ܘܕܪ̈ܚܡܐ܂ ܘܠܡܢܐ ܐܡܪ ܪܫܝܬܐ܃ ܐܠܐ ܕܡܢ ܪܫܝܬܐ ܠܘܬ ܐܒܘܗܝ ܐܝܬܘܗܝ ܗܘܐ܂ ܘܕܪ̈ܚܡܐ ܬܘܒ ܕܐܡܪ܃ ܡܛܠ ܕܟܕ ܐܬܐ ܠܥܠܡܐ܂ ܗܟܢܐ ܐܡܪ ܠܬܠܡܝ̈ܕܘܗܝ܂ ܕܗܢܐ ܗܘ ܦܘܩܕܢܝ ܕܬܪܚܡܘܢ ܚܕ ܠܚܕ܂ ܘܬܘܒ ܐܡܪ ܕܪ̈ܚܡܝ ܩܪܝܬܟܘܢ܂ ܘܫܠܝܚܐ ܛܘܒܢܐ ܗܟܢܐ ܐܡܪ܂ ܕܪܚܡ ܥܠܝܢ ܐܠܗܐ ܒܚܘܒܐ ܕܒܪܗ܂ ܫܪܝܪܐܝܬ ܪܚܡܢ ܡܫܝܚܐ܂ ܘܐܫܠܡ ܢܦܫܗ ܚܠܦܝܢ܀ ܘܦܪܫ ܘܚܘܝ ܥܠܝܗ ܥܠ ܟܐܦܐ܂ ܕܥܠ ܗܕܐ ܟܐܦܐ ܗܐ ܦܬܚ ܐܢܐ ܫܒܥ ܥܝ̈ܢܝܢ܂ ܘܡܢܐ ܐܢܝܢ ܟܝ ܫܒܥ ܥܝ̈ܢܝܢ ܕܐܬܦܬܚ ܥܠ ܟܐܦܐ܃ ܐܠܐ ܐܢ ܪܘܚܗ ܕܐܠܗܐ܂ ܕܫܪܬ ܥܠ ܡܫܝܚܐ ܒܫܒܥܐ ܣܘܥܪ̈ܢܝܢ܂ ܐܝܟ ܕܐܡܪ ܐܫܥܝܐ ܢܒܝܐ܃ ܕܬܬܢܝܚ ܘܬܫܪܐ ܥܠܘܗܝ ܪܘܚܐ ܕܐܠܗܐ܂ ܕܚܟܡܬܐ ܘܕܣܘܟܠܐ܃ ܘܕܬܪܥܝܬܐ ܘܕܓܢܒܪܘܬܐ܃ ܘܕܝܕܥܬܐ ܘܕܕܚܠܬܗ ܕܡܪܝܐ܂ ܗܠܝܢ ܐܢܝܢ ܫܒܥ ܥܝ̈ܢܝܢ ܕܐܬܦܬܚ ܥܠ ܟܐܦܐ܂ ܘܗܠܝܢ ܐܢܝܢ ܫܒܥ ܥܝܢܘ̈ܗܝ ܕܡܪܝܐ܂ ܕܚܝܪܢ ܒܟܠܗ ܐܪܥܐ܀ ܘܐܦ ܗܕܐ ܥܠܘܗܝ ܥܠ ܡܫܝܚܐ ܐܬܐܡܪܬ܂ ܐܡܪ ܓܝܪ܂","english":"For he said that faith ascends from the earth, and above again it is. He said that righteousness was pressed down from heaven. And again, also concerning the stone, he spoke about this stone which is the Messiah. For he said that the stone was hewn from the mountain without hands, and it struck the image and the whole earth was filled from it. This he showed beforehand concerning the Messiah, that from him the whole earth is filled. For by the faith of the Messiah, behold, all the ends of the earth have been filled, as David said: \"In the whole earth the voice of the proclamation of the Messiah went forth.\" And again to his apostles, when he sent them, he spoke thus to them: \"Go forth, teach all the peoples and make them believe in me.\" And Zechariah the prophet also testified concerning this stone which is the Messiah. For he said: \"I saw the chief stone, of equality and of love.\" And why did he say \"chief\"? But that from the beginning he was with his Father. And \"of love\" again he said, because when he came into the world, he spoke thus to his disciples: \"This is my commandment, that you love one another.\" And again he said: \"I have called you friends.\" And the blessed apostle spoke thus: \"God loved us through the love of his Son. Truly, love the Messiah, and he gave himself for you.\" And he explained and showed concerning the stone, that upon this stone behold seven eyes have been opened. And what are these seven eyes that were opened upon the stone? But they are the Spirit of God which rested upon the Messiah in seven operations, as the prophet Isaiah said: \"That the Spirit of God might be opened and rest upon him, of wisdom and of understanding, of counsel and of might, of knowledge and of the fear of the Lord.\" These are the seven eyes that were opened upon the stone. And these are the seven eyes of the Lord, which look upon the whole earth. And this also was said concerning the Messiah, for he said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܕ","severity":"info","text":"Aphrahat cites David (Psalm) for the proclamation of the Messiah filling the earth. The exact verse is not given, but it echoes Psalm 96 or similar.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܪܝܐ","severity":"info","text":"Zechariah the prophet is cited for the 'chief stone' of equality and love, likely Zechariah 3 or 4, though the reference is loose.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܫܥܝܐ","severity":"info","text":"Isaiah is cited for the Spirit of God resting on the Messiah in seven operations (wisdom, understanding, counsel, might, knowledge, fear of the Lord). This echoes Isaiah 11:2.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܐܦܐ","severity":"info","text":"The 'stone' (ܟܐܦܐ) is a key symbol for Christ, hewn from the mountain without hands, filling the earth. It is a central image in Aphrahat's typology.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܥ ܥܝ̈ܢܝܢ","severity":"info","text":"The 'seven eyes' opened on the stone refer to the seven operations of the Spirit of God, a distinctive numerological theme in Syriac tradition, possibly linked to Isaiah 11:2.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the stone (Christ) as the foundation of faith, weaving scriptural citations (David, Zechariah, Isaiah) and apostolic commands into a typological argument.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm cited by David is not specified; the reference to 'seven eyes' may be a conflation of Isaiah 11:2 with other traditions."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܕܐܬܝܗܒ ܢܘܗܪܐ ܠܟܘܠܗܘܢ ܥܡ̈ܡܐ܂ ܐܝܟ ܕܐܡܪ ܐܫܥܝܐ ܢܒܝܐ܃ ܕܝܗܒܬܟ ܢܘܗܪܐ ܠܟܘܠܗܘܢ ܥܡ̈ܡܐ܃ ܕܬܗܘܐ ܦܘܪܩܢܝ ܥܕܡܐ ܠܣܘ̈ܦܝܗ ܕܐܪܥܐ܂ ܘܐܦ ܕܘܝܕ ܬܘܒ ܐܡܪ܃ ܕܫܪܓܐ ܗܝ ܡܠܬܟ ܠܪ̈ܓܠܝ ܘܢܘܗܪܐ ܠܫܒ̈ܝܠܝ܂ ܘܐܦ ܡܠܬܗ ܘܡܐܡܪܗ ܕܡܪܝܐ ܡܫܝܚܐ ܗܘ܂ ܐܝܟ ܕܟܬܝܒ ܒܪܝܫ ܣܒܪܬܗ ܕܡܚܝܢܢ܃ ܕܒܪܫܝܬ ܐܝܬܘܗܝ ܗܘܐ ܡܠܬܐ܂ ܘܥܠ ܢܘܗܪܐ ܬܘܒ ܬܡܢ ܐܣܗܕ܃ ܕܗܘ ܢܘܗܪܐ ܒܚܫܘܟܐ ܡܢܗܪ ܗܘܐ܂ ܘܚܫܘܟܐ ܠܐ ܐܕܪܟܗ܂ ܘܡܢܐ ܗܝ ܟܝ ܗܕܐ܃ ܕܢܘܗܪܐ ܒܚܫܘܟܐ ܡܢܗܪ ܗܘܐ܃ ܘܚܫܘܟܐ ܠܐ ܐܕܪܟܗ܃ ܐܠܐ ܐܢ ܡܫܝܚܐ܂ ܕܐܢܗܪ ܢܘܗܪܗ ܒܓܘ ܥܡܐ ܕܒܝܬ ܐܝܣܪܝܠ܃ ܘܥܡܐ ܕܒܝܬ ܐܝܣܪܝܠ ܠܐ ܐܕܪܟܘ ܢܘܗܪܗ ܕܡܫܝܚܐ ܒܕܠܐ ܗܝܡܢܘ ܒܗ܂ ܐܝܟ ܕܟܬܝܒ܃ ܕܠܕܝܠܗ ܐܬܐ ܘܕܝܠܗ ܠܐ ܩܒܠܘܗܝ܂ ܘܐܦ ܗܘ ܡܪܢ ܝܫܘܥ ܟܢܝ ܐܢܘܢ ܚܫܘܟܐ܂ ܐܡܪ ܓܝܪ ܠܬܠܡ̈ܝܕܘܗܝ܃ ܕܡܕܡ ܕܐܡܪ ܐܢܐ ܠܟܘܢ ܒܚܫܘܟܐ܂ ܐܘܡܪܘܗܝ ܐܢܬܘܢ ܒܢܗܝܪܐ܂ ܒܥܡ̈ܡܐ ܠܡ ܢܢܗܪ ܢܘܗܪܟܘܢ܃ ܡܛܠ ܕܗܢܘܢ ܩܒܠܘ ܢܘܗܪܗ ܕܡܫܝܚܐ܃ ܕܐܝܬܘܗܝ ܢܘܗܪܐ ܠܥܡ̈ܡܐ܂ ܘܐܡܪ ܬܘܒ ܠܫܠܝ̈ܚܘܗܝ܂ ܕܐܢܬܘܢ ܐܢܘܢ ܢܘܗܪܗ ܕܥܠܡܐ܂ ܘܬܘܒ ܐܡܪ ܠܗܘܢ܃ ܕܢܢܗܪ ܢܘܗܪܟܘܢ ܩܕܡ ܒܢ̈ܝ ܐܢܫܐ܂ ܕܢܚܙܘܢ ܥܒ̈ܕܝܟܘܢ ܛܒ̈ܐ܂ ܘܢܫܒܚܘܢ ܠܐܒܘܟܘܢ ܕܒܫܡܝܐ܂ ܘܬܘܒ ܚܘܝ ܥܠ ܢܦܫܗ ܕܗܘܝܘ ܢܘܗܪܐ܂ ܐܡܪ ܠܗܘܢ ܓܝܪ ܠܬܠܡܝ̈ܕܘܗܝ܂ ܕܗܠܟܘ ܥܕ ܐܝܬ ܠܘܬܟܘܢ ܢܘܗܪܐ܃ ܥܕܠܐ ܡܕܪܟ ܠܟܘܢ ܚܫܘܟܐ܂ ܘܬܘܒ ܐܡܪ ܠܗܘܢ܃ ܕܗܝܡܢܘ ܒܢܘܗܪܐ ܕܒ̈ܢܘܗܝ ܕܢܘܗܪܐ ܬܗܘܘܢ܂ ܘܬܘܒ ܐܡܪ܃ ܕܐܢܐ ܐܢܐ ܢܘܗܪܗ ܕܥܠܡܐ܂ ܘܬܘܒ ܐܡܪ܂ ܕܠܐ ܐܢܫ ܡܢܗܪ ܫܪܓܐ܃ ܘܣܐܡ ܠܗ ܬܚܝܬ ܣܐܬܐ܃ ܐܘ ܬܚܝܬ ܥܪܣܐ܃ ܐܘ ܣܐܡ ܠܗ ܒܐܬܪܐ ܛܫܝܐ܂ ܐܠܐ ܣܐܡ ܠܗ ܠܥܠ ܡܢ ܡܢܪܬܐ܂ ܕܟܠ ܐܢܫ ܢܚܙܐ ܢܘܗܪܗ ܕܫܪܓܐ܂","english":"that the light was given to all the nations, as the prophet Isaiah said: \"I have given your light to all the nations, that my salvation may be until the ends of the earth.\" And David also said: \"Your word is a lamp to my feet and a light to my paths.\" And the word and saying of the Lord Messiah is also that, as it is written at the beginning of the Gospel of the Life-Giver: \"In the beginning was the Word.\" And again, concerning the light, he testified there: that the light shines in the darkness, and the darkness did not comprehend it. And what is this? That the light shines in the darkness, and the darkness did not comprehend it, except the Messiah, who shone his light among the people of the house of Israel, and the people of the house of Israel did not comprehend the light of the Messiah because they did not believe in him, as it is written: \"He came to his own, and his own did not receive him.\" And also the Lord Jesus himself called the darkness, for he said to his disciples: \"What I say to you in the darkness, speak it in the light.\" Among the nations, did not your light shine? Because they received the light of the Messiah, which is the light for the nations. And again he said to his apostles: \"You are the light of the world.\" And again he said to them: \"Let your light shine before the sons of men, that they may see your good works and praise your Father in heaven.\" And again he showed concerning himself that he is the light, for he said to his disciples: \"Walk while you have the light with you, before the darkness overtakes you.\" And again he said to them: \"Believe in the light, and you will be sons of light.\" And again he said: \"I am the light of the world.\" And again he said: \"No man lights a lamp and places it under a bushel, or under a bed, or places it in a hidden place, but places it high upon a lampstand, so that every man may see the light of the lamp.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 42:6?","severity":"info","text":"The citation 'I have given your light to all the nations' echoes Isa 42:6 (Peshitta), though the wording differs slightly from the MT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 119:105?","severity":"info","text":"The phrase 'Your word is a lamp to my feet and a light to my paths' is a paraphrase of Ps 119:105 (Peshitta), where 'word' (ܡܠܬܟ) is central.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 1:1,5","severity":"info","text":"The reference to 'In the beginning was the Word' and 'the light shines in the darkness' directly quotes John 1:1 and 1:5, foundational for Aphrahat's Logos theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 1:11?","severity":"info","text":"The phrase 'He came to his own, and his own did not receive him' is a loose citation of John 1:11, emphasizing Israel's rejection of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܘܗܪܐ","severity":"info","text":"The Syriac term ܢܘܗܪܐ (nuhrā) means 'light' and is used throughout for both physical light and the divine light of Christ, central to Aphrahat's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Aphrahat's exegesis here weaves Isaiah, Psalms, and John to argue that Christ's light was given to the nations (Gentiles) but rejected by Israel, reflecting early Syriac Christian supersessionism.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah citation is uncertain; it may be a free paraphrase rather than a direct quote.","The phrase 'Your word is a lamp to my feet' is not a verbatim quote from the Peshitta Psalter but a thematic echo."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":7,"ref":"p7","source":"ܘܫܪܓܐ ܢܗܝܪܐ ܗܘܝܘ ܡܫܝܚܐ܃ ܐܝܟ ܕܐܡܪ ܕܘܝܕ܃ ܕܫܪܓܐ ܗܝ ܡܠܬܟ ܠܪ̈ܓܠܝ ܘܢܘܗܪܐ ܠܫ̈ܒܝܠܝ܀ ܘܬܘܒ ܐܦ ܗܘܫܥ ܢܒܝܐ ܐܡܪ܂ ܐܢܗܪܘ ܠܟܘܢ ܫܪܓܐ ܘܒܥܐܘܗܝ ܠܡܪܝܐ܂ ܘܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܐܡܪ܃ ܐܝܕܐ ܗܝ ܐܢܬܬܐ ܕܐܝܬ ܠܗ ܥܣܪܐ ܙܘ̈ܙܝܢ ܘܬܘܒܕ ܚܕ ܡܢܗܘܢ܃ ܘܠܐ ܡܢܗܪܐ ܫܪܓܐ ܘܚܡܐ ܒܝܬܐ܃ ܘܒܥܝܐ ܙܘܙܗ ܕܐܘܒܕܬ܂܂܂܂ ܘܡܢܐ ܗܝ ܟܝ ܗܕܐ ܐܢܬܬܐ܃ ܐܠܐ ܐܢ ܟܢܘܫܬܐ ܕܒܝܬ ܐܝܣܪܝܠ܃ ܕܐܬܝܗܒܘ ܠܗ ܥܣܪܐ ܦܘܩ̈ܕܢܝܢ܂ ܘܐܘܒܕܘܗܝ ܠܦܘܩܕܢܐ ܩܕܡܝܐ܂ ܗܘ ܕܙܗܪ ܐܢܘܢ ܒܗ ܘܐܡܪ܃ ܕܐܢܐ ܐܢܐ ܡܪܝܐ ܐܠܗܟܘܢ ܕܐܣܩܬܟܘܢ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ܂ ܘܡܐ ܕܗܢܐ ܦܘܩܕܢܐ ܩܕܡܝܐ ܐܘܒܕܘ܃ ܘܐܦ ܬܫܥܐ ܕܒܬܪܗ ܠܐ ܡܫܟܚܝܢ ܢܛܪܝܢ ܗܘܘ ܠܗܘܢ܃ ܡܛܠ ܕܒܩܕܡܝܐ ܬܠܝܢ ܬܫܥܐ܂ ܠܐ ܓܝܪ ܡܫܟܚܐ ܗܘܬ ܨܒܘܬܐ܂ ܕܟܕ ܣܓܕܝܢ ܠܒܥܠܐ ܕܢܛܪܘܢ ܬܫܥܐ ܦܘ̈ܩܕܢܝܢ܂ ܐܘܒܕܘܗܝ ܓܝܪ ܠܦܘܩܕܢܐ ܩܕܡܝܐ ܒܕܡܘܬ ܗܝ ܐܢܬܬܐ ܕܐܘܒܕܬ ܙܘܙܐ ܚܕ ܡܢ ܥܣܪܐ܂ ܘܩܪܐ ܠܗܘܢ ܢܒܝܐ܂ ܕܐܢܗܪܘ ܠܟܘܢ ܫܪܓܐ ܘܒܥܐܘܗܝ ܠܡܪܝܐ܂ ܘܬܘܒ ܘܐܦ ܐܫܥܝܐ ܢܒܝܐ ܐܡܪ܃ ܕܒܥܘ ܠܡܪܝܐ܂ ܘܡܐ ܕܐܫܟܚܬܘܢܝܗܝ ܩܪܐܘܗܝ ܘܡܐ ܕܩܪܒ܂ ܢܫܒܘܩ ܚܛܝܐ ܐܘܪܚܗ ܘܓܒܪܐ ܥܘܠܐ ܬܪܥܝܬܗ܂ ܫܪܓܐ ܗܘ ܓܝܪ ܢܗܪ܃ ܘܗܢܘܢ ܠܐ ܒܥܘ ܒܗ ܠܡܪܝܐ ܐܠܗܗܘܢ ܘܢܘܗܪܗ ܒܚܫܘܟܐ ܐܢܗܪ܃ ܘܚܫܘܟܐ ܠܐ ܐܕܪܟܗ܂ ܘܥܠ ܡܢܪܬܐ ܣܠܩ ܫܪܓܐ܂ ܘܕܒܓܘܗ ܕܒܝܬܐ ܠܐ ܚܙܘ ܢܘܗܪܗ܂ ܘܡܢܐ ܗܝ ܟܝ ܗܕܐ ܕܥܠ ܡܢܪܬܐ ܣܠܩ ܫܪܓܐ܃ ܐܠܐ ܐܢ ܡܣܩܗ ܕܥܠ ܨܠܝܒܐ܂ ܘܒܗܕܐ ܟܘܠܗ ܒܝܬܐ ܚܫܟ ܠܗ ܥܠܝܗܘܢ܂ ܟܕ ܨܠܒܘܗܝ ܓܝܪ ܚܫܟ ܠܗ ܢܘܗܪܐ ܡܢܗܘܢ܃ ܘܢܗܪ ܠܗ ܒܝܬ ܥܡ̈ܡܐ܂ ܡܛܠ ܕܡܢ ܥܕܢܐ ܕܫܬ ܫܥ̈ܝܢ ܕܨܠܒܘܗܝ ܘܥܕܡܐ ܠܬܫܥ ܫܥ̈ܝܢ܂ ܗܘܐ ܠܗ ܚܫܘܟܐ ܒܟܠܗ ܐܪܥܐ ܕܐܝܣܪܝܠ܂ ܘܥܪܒ ܫܡܫܐ ܒܛܗܪܐ܂","english":"and the lamp was the bright one, the Messiah, as David said: \"Your word is a lamp to my feet and a light to my paths.\" And again, the prophet Hosea also said: \"Light for yourselves a lamp and seek the Lord.\" And our Lord Jesus the Messiah said: \"Which is this woman who has ten denarii and loses one of them, and does not light a lamp and search the house, and seek her lost denarius?\" ... And what is this woman? But rather, the congregation of the house of Israel, to whom were given the ten commandments, and they lost the first commandment, that which warned them and said: \"I am the Lord your God who brought you up from the land of Egypt.\" And when they lost this first commandment, the nine that follow it could not be kept by them, because the nine depend on the first. For it was not possible for the congregation, when they worshipped the Baal, to keep the nine commandments, for they lost the first commandment, like that woman who lost one denarius out of ten. And the prophet called to them: \"Light for yourselves a lamp and seek the Lord.\" And again, the prophet Isaiah also said: \"Seek the Lord, and when you find him, call him; and when he approaches, let the sinner abandon his way and the wicked man his thought.\" For the lamp shines, and they did not seek the Lord their God by it, and its light shone in the darkness, and the darkness did not overtake it. And the lamp went up onto the tower, and those within the house did not see its light. And what is this, that the lamp went up onto the tower? But rather, his ascent onto the cross. And by this, the whole house became dark for them. For when they crucified him, the light was darkened for them, and it shone for the house of the nations, because from the sixth hour when they crucified him until the ninth hour, there was darkness over all the land of Israel, and the sun set at midday.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea","severity":"info","text":"The citation attributed to Hosea, 'Light for yourselves a lamp and seek the Lord,' is not a direct quotation from the canonical book of Hosea; it may be a paraphrase or a reference to a lost or variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The citation from Isaiah, 'Seek the Lord, and when you find him, call him; and when he approaches, let the sinner abandon his way and the wicked man his thought,' is not a direct quotation from the canonical book of Isaiah; it may be a paraphrase or from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the woman who has ten denarii","severity":"info","text":"The parable of the woman with ten denarii is not found in the canonical Gospels; it may be from a non-canonical or apocryphal tradition known to Aphrahat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the lamp went up onto the tower","severity":"info","text":"The image of the lamp ascending a tower is an allegory for Christ's ascent to the cross; the tower likely symbolizes Golgotha or the place of crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"from the sixth hour until the ninth hour","severity":"info","text":"The reference to darkness from the sixth to the ninth hour during the crucifixion aligns with the synoptic Gospel accounts (e.g., Mark 15:33) and is a standard element in early Christian passion narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a typological narrative that interprets the parable of the woman and the lost denarius as an allegory for Israel's loss of the first commandment and the subsequent failure to keep the rest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable of the woman with ten denarii is uncertain; it may be from a lost apocryphal gospel or a free composition by Aphrahat.","The citations attributed to Hosea and Isaiah are not verbatim from the canonical texts; their exact source is unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܚܫܟܬ ܠܗ ܐܪܥܐ ܒܝܘܡܐ ܢܗܝܪܐ ܐܝܟ ܕܟܬܝܒ ܒܙܟܪܝܐ ܢܒܝܐ܃ ܕܢܗܘܐ ܒܝܘܡܐ ܗܘ ܐܡܪ ܡܪܝܐ ܐܥܪܒ ܫܡܫܐ ܒܛܗܪܐ܃ ܘܐܚܫܟ ܠܐܪܥܐ ܒܝܘܡܐ ܢܗܝܪܐ܀ ܐܬܐ ܠܝ ܗܟܝܠ ܠܘܬ ܡܠܬܝ ܩܕܡܝܬܐ ܕܗܝܡܢܘܬܐ܃ ܕܥܠܝܗ ܣܠܩܝܢ ܟܠܗܘܢ ܥܒ̈ܕܐ ܫܦܝܪ̈ܐ ܕܒܢܝܢܐ܂ ܘܥܠ ܒܢܝܢܐ ܬܘܒ ܕܐܡܪܬ܂ ܠܐ ܗܘܐ ܢܘܟܪܐܝܬ ܐܡܪܬ܂ ܐܠܐ ܫܠܝܚܐ ܛܘܒܢܐ ܟܬܒ ܒܐܓܪܬܐ ܕܩܘܪ̈ܢܬܝܐ ܩܕܡܝܬܐ ܘܐܡܪ܃ ܕܐܢܐ ܐܝܟ ܐܪܕܟܠܐ ܚܟܝܡܐ ܣܡܬ ܫܬܐܣܬܐ܂ ܘܟܠ ܐܢܫ ܕܝܢ ܒܢܐ ܥܠܝܗ܂ ܐܝܬ ܕܒܢܐ ܣܐܡܐ ܘܕܗܒܐ ܘܟܐ̈ܦܐ ܛܒ̈ܬܐ܂ ܘܐܝܬ ܕܒܢܐ ܩܢܝܐ ܘܥܡܝܪܐ ܘܚܒܬܐ܂ ܘܒܝܘܡܐ ܐܚܪܝܐ ܡܬܒܚܪ ܗܘ ܒܢܝܢܐ ܒܢܘܪܐ ܕܗܒܐ ܓܝܪ ܘܣܐܡܐ ܘܟܐ̈ܦܐ ܛܒ̈ܬܐ ܡܬܢܛܪܝܢ ܒܓܘ ܢܘܪܐ܂ ܡܛܠ ܕܒܢܝܢܐ ܐܢܘܢ ܫܪܝܪܐ܂ ܘܥܡܝܪܐ ܘܩܢܝܐ ܘܚܒܬܐ ܫܠܛܐ ܒܗܘܢ ܢܘܪܐ ܘܝܩܕܝܢ܂ ܘܡܢܐ ܗܘ ܕܗܒܐ ܘܣܐܡܐ ܘܟܐ̈ܦܐ ܛܒ̈ܬܐ ܕܒܢܝܢܐ ܣܠܩ ܒܗܘܢ܃ ܐܠܐ ܐܢ ܥܒ̈ܕܐ ܛܒ̈ܐ ܕܗܝܡܢܘܬܐ܃ ܕܡܬܢܛܪܝܢ ܒܓܘ ܢܘܪܐ܂ ܡܛܠ ܕܒܒܢܝܢܐ ܗܘ ܫܪܝܪܐ ܥܡܪ ܡܫܝܚܐ܂ ܘܗܘܝܘ ܡܢܛܪ ܠܗ ܡܢ ܢܘܪܐ܂ ܘܢܚܙܐ ܘܢܣܬܟܠ ܡܢ ܕܡܘܬܐ ܕܝܗܒ ܠܢ ܐܠܗܐ ܐܦ ܒܗܢܐ ܥܠܡܐ܃ ܡܛܘܠ ܕܢܫܪܘܢ ܠܢ ܡܘ̈ܠܟܢܐ ܕܗܘ ܥܠܡܐ܂ ܘܢܣܬܟܠ ܕܝܢ ܡܢ ܗܢܘܢ ܬܠܬܐ ܓܒܪ̈ܝܢ ܙܕܝ̈ܩܐ܃ ܕܢܦܠܘ ܒܓܘ ܢܘܪܐ ܘܠܐ ܝܩܕܘ܃ ܚܢܢܝܐ ܘܥܙܪܝܐ ܘܡܝܫܐܝܠ ܕܠܐ ܫܠܛܬ ܒܗܘܢ ܢܘܪܐ܂ ܡܛܠ ܕܒܢܘ ܒܢܝܢܐ ܫܪܝܪܐ܂ ܘܐܣܠܝܘ ܦܘܩܕܢܗ ܕܢܒܘܟܕܢܨܪ ܡܠܟܐ܂ ܘܠܐ ܣܓܕܘ ܠܨܠܡܐ ܕܥܒܕ܂ ܘܐܝܠܝܢ ܕܥܒܪܘ ܥܠ ܦܘܩܕܢܗ ܕܐܠܗܐ܂ ܒܥܓܠ ܫܠܛܬ ܒܗܘܢ ܢܘܪܐ܂ ܘܥܘܩܕܬ ܐܢܘܢ ܘܝܩܕܘ ܕܠܐ ܚܘܣܢ܂ ܝܩܕܘ ܓܝܪ ܣܕܘ̈ܡܝܐ ܒܕܡܘܬ ܥܡܝܪܐ ܘܩܢܝܐ ܘܚܒܬܐ܂ ܘܬܘܒ ܝܩܕܘ ܢܕܒ ܘܐܒܝܗܘ ܕܥܒܪܘ ܥܠ ܦܘܩܕܢܗ ܕܐܠܗܐ܂ ܬܘܒ ܝܩܕܘ ܡܐܬܝܢ ܘܚܡܫܝܢ ܓܒܪ̈ܝܢ܂ ܕܡܩܪܒܝܢ ܗܘܘ ܒܣ̈ܡܐ܂","english":"and the earth was darkened on a bright day, as it is written in Zechariah the prophet: that on that day the Lord said, \"I will cause the sun to set at noon, and I will darken the earth on a bright day.\" So now I return to my first word concerning faith, upon which all the good works of the building depend. And again concerning the building, I did not speak figuratively, but the blessed Apostle wrote in the first Epistle to the Corinthians and said: \"I, like a wise architect, have laid the foundation.\" And every person who builds upon it: some build with silver and gold and precious stones, and some build with reeds, straw, and thorns. And on the last day, the building is tested by fire. For gold, silver, and precious stones are refined in the fire, because the building is true; but reeds, straw, and thorns are consumed by the fire and burned. And what of the gold, silver, and precious stones of the building? They ascend through it. But the good works of faith are refined in the fire, because the true building is where the Messiah dwells, and he protects it from the fire. And see and understand from the likeness that God gave you also in this world, because he has shown you the types of that world. And understand from the three righteous men who fell into the fire and did not burn: Hananiah, Azariah, and Mishael, over whom the fire had no power, because they built a true building and abandoned the command of King Nebuchadnezzar and did not worship the image he made. But those who transgressed the command of God, the fire immediately had power over them, and it bound their hands and burned them without mercy. For the Sodomites burned like reeds, straw, and thorns. And again, Nadab and Abihu, who transgressed the command of God, burned. Again, the two hundred and fifty men who offered incense burned.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zechariah the prophet","severity":"info","text":"The citation conflates Zech 14:12 (LXX) with a dominical saying; Aphrahat treats the verse as prophetic of the crucifixion.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"first Epistle to the Corinthians","severity":"info","text":"The allusion to 1 Cor 3:10–11 is paraphrastic; Paul’s ‘wise architect’ is adapted to the building metaphor of faith.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"building (binyā)","severity":"info","text":"The Syriac binyā is a key term for the edifice of faith; here it is literal (architectural) and allegorical (spiritual construction).","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hananiah, Azariah, and Mishael","severity":"info","text":"The three youths from Dan 3 are exemplars of faith; their refusal to worship the image is contrasted with those who burn.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nadab and Abihu","severity":"info","text":"The sons of Aaron (Lev 10:1–2) who offered unauthorized incense; their death by fire is cited as punishment for transgression.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"return to my first word","severity":"info","text":"This phrase marks a resumption of the main argument after the digression on the lamp; the building metaphor is the organizing image.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I will cause the sun to set at noon' is not a direct quotation from the canonical Zechariah; it may reflect a lost or variant text.","The identity of the 'two hundred and fifty men who offered incense' is uncertain; possibly a reference to the Korahite rebellion (Num 16) or a later tradition."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܬܘܒ ܝܩܕܘ ܬܪܝܢ ܪܘܪ̈ܒܢܝܢ ܘܡܐܐ ܕܥܡܗܘܢ ܥܠ ܕܐܬܩܪܒܘ ܠܛܘܪܐ ܕܝܬܒ ܗܘܐ ܒܗ ܐܠܝܐ܃ ܕܣܠܩ ܒܡܪܟܒܬܐ ܕܢܘܪܐ ܠܫܡܝܐ܂ ܘܝܩܕܘ ܬܘܒ ܐܟ̈ܠܝ ܩܪܨܐ ܥܠ ܕܚܦܪܘ ܓܘܡܨܐ ܠܓܒܪ̈ܐ ܙܕܝܩ̈ܐ܂ ܡܛܠ`ܗܢܐ ܚܒܝܒܝ ܡܬܒܚܪܝܢ ܙܕܝ̈ܩܐ ܒܢܘܪܐ܂ ܒܕܡܘܬ ܕܗܒܐ ܘܣܐܡܐ ܘܟܐ̈ܦܐ ܛܒ̈ܬܐ܂ ܘܥܘ̈ܠܐ ܝܩܕܝܢ ܒܢܘܪܐ܂ ܒܕܡܘܬ ܥܡܝܪܐ ܘܩܢܝܐ ܘܚܒܬܐ܃ ܕܫܠܛܐ ܒܗܘܢ ܢܘܪܐ܃ ܘܝܩܕܝܢ: ܐܝܟ ܕܐܡܪ ܐܫܥܝܐ ܢܒܝܐ܂ ܕܒܢܘܪܐ ܕܐܢ ܡܪܝܐ܃ ܘܒܚܪ ܒܗ ܠܟܠ ܒܣܪ܂ ܘܬܘܒ ܐܡܪ܃ ܕܬܦܩܘܢ ܘܬܚܙܘܢ ܫܠܕܝ̈ܗܘܢ ܕܓܒܪ̈ܐ ܕܐܥܠܝܘ ܒܝ܃ ܕܠܐ ܡܝܬܐ ܬܘܠܥܗܘܢ܂ ܘܢܘܪܗܘܢ ܠܐ ܕܥܟܐ܂ ܘܢܗܘܘܢ ܕܘܡܪܐ ܠܟܠ ܒܣܪ܀ ܘܦܫܩ ܠܢ ܬܘܒ ܫܠܝܚܐ ܥܠ ܗܢܐ ܒܢܝܢܐ܂ ܘܥܠ ܗܕܐ ܫܬܐܣܬܐ܂ ܐܡܪ ܓܝܪ ܗܟܢܐ܂ ܕܫܬܐܣܬܐ ܐܚܪܬܐ ܣܛܪ ܡܢ ܗܕܐ ܕܣܝܡܐ܂ ܐܢܫ ܠܐ ܡܫܟܚ ܠܡܣܡ܃ ܕܗܘܝܘ ܝܫܘܥ ܡܫܝܚܐ܂ ܬܘܒ ܐܡܪ ܫܠܝܚܐ ܥܠ ܗܝܡܢܘܬܐ ܕܥܡ ܣܒܪܐ ܘܚܘܒܐ ܚܠܝܛܐ܂ ܐܡܪ ܓܝܪ ܗܟܢܐ܂ ܕܗܠܝܢ ܐܢܝܢ ܬܠܬ ܕܡܟܬܪܢ܂ ܗܝܡܢܘܬܐ ܘܣܒܪܐ ܘܚܘܒܐ܂ ܘܚܘܝ ܥܠ ܗܝܡܢܘܬܐ܂ ܕܠܘܩܕܡ ܗܝ ܡܬܣܝܡܐ ܥܠ ܫܬܐܣܬܐ ܫܪܝܪܬܐ܀ ܗܒܝܠ ܓܝܪ ܡܛܠ ܗܝܡܢܘܬܗ ܐܬܩܒܠ ܩܘܪܒܢܗ܂ ܘܚܢܘܟ ܡܛܠ ܕܫܦܪ ܒܗܝܡܢܘܬܗ ܐܫܬܢܝ ܡܢ ܡܘܬܐ܂ ܘܢܘܚ ܡܛܠ ܕܗܝܡܢ܂ ܐܣܬܬܪ ܡܢ ܡܡܘܠܐ܂ ܘܐܒܪܗܡ ܒܗܝܡܢܘܬܗ ܐܬܒܪܟ܂ ܘܐܬܚܫܒܬ ܠܗ ܠܟܐܢܘ܂ ܘܐܝܣܚܩ ܒܕܗܝܡܢ ܐܬܪܚܡ܂ ܘܝܥܩܘܒ ܡܛܘܠ ܗܝܡܢܘܬܗ ܐܬܢܛܪ܂ ܘܝܘܣܦ ܡܛܠ ܗܝܡܢܘܬܗ ܐܬܢܣܝ ܒܡܝܐ ܕܚܪܝܢܐ܂ ܘܐܬܦܨܝ ܡܢ ܢܣܝܘܢܐ܂ ܘܣܡ ܒܗ ܡܪܗ ܣܗܕܘܬܐ܃ ܐܝܟ ܕܐܡܪ ܕܘܝܕ܃ ܕܣܗܕܘܬܐ ܒܝܘܣܦ ܣܡܗ܂ ܘܐܦ ܡܘܫܐ ܒܗܝܡܢܘܬܐ ܥܒܕ ܚܝ̈ܠܐ ܣ̈ܓܝܐܐ ܘܬܡܝ̈ܗܐ܂ ܘܒܗܝܡܢܘܬܐ ܓܡܪ ܠܡܨܪ̈ܝܐ ܒܥܣܪ ܡܚ̈ܘܢ܂ ܬܘܒ ܒܗܝܡܢܘܬܐ ܦܠܓ ܝܡܐ ܘܐܥܒܪ ܠܥܡܗ܂ ܘܛܒܥ ܠܡܨܪ̈ܝܐ ܒܓܘܗ܂","english":"Again, two hundred and twelve thousand of their people burned on the mountain where Elijah was sitting, who ascended in a chariot of fire to heaven. And again, the slanderers burned because they dug a pit for righteous men. Therefore, my beloved, the righteous are tested in fire, like gold, silver, and precious stones. And the wicked burn in fire, like chaff, thorns, and stubble, over which fire has power, and they burn. As the prophet Isaiah said: that in the fire of the Lord, he chose all flesh. And again he said: that you will go out and see the corpses of the men who entered into the fire, whose worms do not die, and whose fire is not extinguished, and they will be a wonder to all flesh. And the apostle again explained this matter and this foundation. For he spoke thus: that another foundation, apart from this one that is laid, no one is able to lay, except that which is Jesus Christ. Again, the apostle spoke about faith with hope and love combined. For he said thus: that these three endure: faith, hope, and love. And he showed concerning faith, that it is first placed upon a true foundation. For Abel, because of his faith, his offering was accepted. And Enoch, because he was pleasing in his faith, was taken from death. And Noah, because he believed, was saved from the flood. And Abraham, through his faith, was blessed and it was accounted to him as priesthood. And Isaac, because he believed, was loved. And Jacob, because of his faith, was preserved. And Joseph, because of his faith, was rescued from the pit of water and was delivered from slavery, and his master placed testimony in him, as David said: that testimony was placed in Joseph. And also Moses, through faith, performed many and wondrous deeds, and through faith he smote the Egyptians with ten plagues. Again, through faith he divided the sea and led his people across, and drowned the Egyptians in it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 31:9 (Peshitta)","severity":"info","text":"Aphrahat conflates two Isaianic passages: the first, 'in the fire of the Lord, he chose all flesh,' echoes Isaiah 31:9 (Peshitta); the second, about corpses whose worms and fire do not die, is not a direct citation but a free elaboration.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 3:11 (Peshitta)","severity":"info","text":"The apostle's statement that 'another foundation … no one is able to lay, except … Jesus Christ' adapts 1 Corinthians 3:11, where Paul speaks of laying a foundation of faith. Aphrahat reworks it to stress Christ as the sole foundation.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 13:13 (Peshitta)","severity":"info","text":"The triad 'faith, hope, and love' and the claim that 'these three endure' derive from 1 Corinthians 13:13, where Paul lists faith, hope, and love as enduring virtues. Aphrahat adds that faith is 'first placed upon a true foundation.'","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܝܡܢܘܬܐ (haymānūṯā)","severity":"info","text":"The Syriac term ܗܝܡܢܘܬܐ (haymānūṯā) means 'faith' but also connotes 'trust' and 'steadfastness.' In this passage, it is the foundational virtue that enables the righteous to endure trials, as exemplified by the patriarchs.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"two hundred and twelve thousand","severity":"info","text":"The number 'two hundred and twelve thousand' burned on the mountain is not biblical; it likely reflects a tradition about the 212,000 prophets of Baal slain by Elijah (cf. 1 Kings 18:19, LXX variant) or a haggadic expansion known to Aphrahat.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a narrative of biblical exempla (Elijah, patriarchs) to a doctrinal exposition on faith, hope, and love, then back to a list of faith-driven heroes. The structure reinforces the theme that faith is the tested foundation.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'two hundred and twelve thousand' is unattested in canonical scripture; its source is unclear, possibly a lost tradition or a scribal error.","The identity of 'the slanderers' who dug a pit for righteous men is ambiguous; it may refer to the prophets of Baal or to generic opponents of the righteous."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܒܗܝܡܢܘܬܐ ܫܕܐ ܩܝܣܐ ܒܡܝܐ ܡܪ̈ܝܪܐ ܘܚܠܝܘ܂ ܘܒܗܝܡܢܘܬܐ ܐܚܬ ܡܢܢܐ ܘܣܒܥ ܠܥܡܗ܂ ܘܒܗܝܡܢܘܬܐ ܦܫܛ ܐܝ̈ܕܘܗܝ ܘܙܟܐ ܠܥܡܠܝܩ܂ ܐܝܟ ܕܟܬܝܒ܃ ܕܗܘܝ ܐܝ̈ܕܘܗܝ ܒܗܝܡܢܘܬܐ܃ ܥܕܡܐ ܕܥܪܒܬ ܫܡܫܐ܂ ܐܦ ܒܗܝܡܢܘܬܐ ܣܠܩ ܠܛܘܪܐ ܕܣܝܢܝ܃ ܟܕ ܨܡ ܬܪ̈ܬܝܢ ܙܒ̈ܢܝܢ ܐܪܒܥܝܢ ܐܪܒܥܝܢ ܝܘ̈ܡܝܢ܂ ܬܘܒ ܒܗܝܡܢܘܬܐ ܙܟܐ ܠܣܝܚܘܢ ܘܠܥܘܓ ܡ̈ܠܟܝܗܘܢ ܕܐܡܘܪ̈ܝܐ܂܀ ܬܡܝܗܐ ܗܝ ܗܕܐ ܚܒܝܒܝ ܘܪܒܐ ܬܕܡܘܪܬܐ܃ ܕܥܒܕ ܡܘܫܐ ܒܝܡܐ ܕܣܘܦ܃ ܟܕ ܐܬܦܠܓܘ ܡܝܐ ܒܗܝܡܢܘܬܐ܃ ܘܒܕܡܘܬ ܛܘܪ̈ܐ ܪ̈ܡܐ ܘܫܩܝ̈ܦܐ ܥܫܝ̈ܢܐ ܩܡܘ܃ ܘܟܠܝܢ܃ ܘܟܠܝܢ ܗܘܘ ܘܩܝܡܝܢ ܒܦܘܩܕܢܐ܃ ܘܨܪܝܪܝܢ ܐܝܟ ܕܒܙ̈ܩܐ܃ ܘܚܒܝܫܝܢ ܒܪܘܡܐ ܐܝܟ ܕܒܥܘܡܩܐ܃ ܘܪܟܝܟܘܬܗܘܢ ܠܐ ܥܒܪܬ ܬܚܘܡܐ܃ ܘܚܠܦܘ ܟܝܢܐ ܕܒܪܝܬܗܘܢ܃ ܘܗܘܘ ܡܫ̈ܬܡܥܢܐ ܒܪ̈ܝܬܐ ܕܠܐ ܪܓܫܬܐ܃ ܘܙܩܝܦܝܢ ܓ̈ܠܠܐ ܘܡܣܟܝܢ ܠܦܘܪܥܢܐ ܕܐܡܬܝ ܥܡܐ ܢܥܒܪ܃ ܘܬܡܝܗܝܢ ܡܚܫ̈ܘܠܐ ܘܡܟܬܪܝܢ܃ ܘܚܝܪܝܢ ܠܦܘܩܕܢܐ ܘܠܦܘܪܥܢܐ܃ ܘܐܬܓܠܝ ܫܬܐܣ̈ܐ ܕܡܢ ܕܪ̈ܝ ܥܠܡܐ܃ ܘܪܛܒܐ ܕܡܢ ܒܪܫܝܬ ܗܘܐ ܠܗ ܝܒܝܫܐ ܡܢ ܫܠܝܐ܃ ܘܐܪܝܡܘ ܬܪ̈ܥܐ ܪ̈ܫܝܗܘܢ ܘܐܬܬܪܝܡܘ ܬܪ̈ܥܐ ܕܡܢ ܥܠܡ܃ ܘܥܠ ܥܡܘܕܐ ܕܢܘܗܪܐ ܘܐܢܗܪ ܠܟܠܗ ܡܫܪܝܬܐ܃ ܘܥܒܪ ܥܡܐ ܒܗܝܡܢܘܬܐ܃ ܘܗܘܐ ܕܝܢܐ ܕܟܐܢܘܬܐ ܟܦܪܥܘܢ ܘܒܚܝܠܗ ܘܒܡܪ̈ܟܒܬܗ܀ ܗܟܢܐ ܐܦ ܝܫܘܥ ܒܪܢܘܢ܂ ܦܠܓ ܝܘܪܕܢܢ ܒܗܝܡܢܘܬܗ܃ ܘܥܒܪܘ ܒ̈ܢܝ ܐܝܣܪܝܠ ܐܝܟ ܕܒܝ̈ܘܡܝ ܡܘܫܐ܂ ܕܥ ܕܝܢ ܚܒܝܒܝ܂ ܕܗܝ ܡܥܒܪܬܐ ܕܝܘܪܕܢܢ܂ ܬܠܬ ܙܒ̈ܢܝܢ ܐܬܦܠܓܬ܂ ܠܘܩܕܡ ܚܕܐ ܒܝܕ ܝܫܘܥ ܒܪܢܘܢ܂ ܘܕܬܪ̈ܬܝܢ ܒܝܕ ܐܠܝܐ܂ ܘܗܝܕܝܢ ܒܝܕ ܐܠܝܫܥ܂ ܡܠܬܐ ܓܝܪ ܕܟܬܒܐ ܡܘܕܥܐ܂ ܕܠܘܩܒܠ ܡܥܒܪܬܐ ܗܝ ܕܐܝܪܝܚܘ܂ ܬܡܢ ܐܣܬܠܩ ܐܠܝܐ ܠܫܡܝܐ܂ ܟܕ ܗܦܟ ܓܝܪ ܐܠܝܫܥ ܡܢ ܒܬܪܗ܂ ܘܦܠܓ ܝܘܪܕܢܢ ܘܥܒܪ܂ ܢܦܩܘ ܒܢ̈ܝ ܢܒ̈ܝܐ ܕܐܝܪܝܚܘ܂","english":"And by faith he cast a piece of wood into the bitter waters, and they became sweet. And by faith he brought down manna and fed his people. And by faith he stretched out his hands and conquered Amalek, as it is written: \"His hands were in faith until the sun set.\" Also by faith he ascended Mount Sinai, while fasting for two periods of forty days each. Again, by faith he conquered Sihon and Og, the kings of the Amorites. Wondrous is this, my beloved, and great is the marvel that Moses performed in the Sea of Reeds, when the waters were divided by faith, and in the likeness of high mountains and mighty cliffs they stood and were still. And they were still and standing by command, and were solidified as if in skins, and were compressed in height as if in depth, and their softness did not cross the boundary, and they changed the nature of their creation, and they became obedient, creatures without sensation, and waves were suspended and waited for the crossing of the people, and obstacles were wondrous and delayed, and they watched for the command and for the crossing, and the foundations of the world were revealed, and the moisture that had been since the beginning became dry for a time, and the gates raised their heads and the gates of the world were raised, and upon a pillar of light it shone for the entire camp, and the people crossed by faith, and it became a wall of mourning for Pharaoh and his army and his chariots. Thus also Joshua son of Nun divided the Jordan by his faith, and the children of Israel crossed as in the days of Moses. Know, my beloved, that this crossing of the Jordan was divided three times: first by Joshua son of Nun, second by Elijah, and then by Elisha. For the word of Scripture indicates that it was opposite the crossing of Jericho. There Elijah ascended to heaven. For when Elisha returned after him, he divided the Jordan and crossed, and the sons of the prophets of Jericho came out.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܗܝܡܢܘܬܐ","severity":"info","text":"The repeated phrase 'by faith' (ܒܗܝܡܢܘܬܐ) structures the passage as a litany of Moses' miracles, each attributed to faith as the operative power.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 17:12 (LXX: 17:11-12)","severity":"info","text":"The phrase 'His hands were in faith until the sun set' alludes to Moses' hands held up in prayer during the battle with Amalek (Exod 17:11-12), though the wording is paraphrastic.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sea of Reeds","severity":"info","text":"The 'Sea of Reeds' (ܝܡܐ ܕܣܘܦ) is the Syriac term for the Red Sea crossing; the description of waters solidifying like walls echoes Exodus 14:21-22 and later Jewish and Christian exegetical traditions.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joshua son of Nun","severity":"info","text":"Aphrahat draws a typological parallel between Moses' Red Sea crossing and Joshua's division of the Jordan (Josh 3:14-17), both achieved by faith, linking the two events as analogous miracles.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"threefold division of the Jordan","severity":"info","text":"The passage notes that the Jordan was divided three times—by Joshua, Elijah, and Elisha—creating a triadic pattern that reinforces the theme of faith as a recurring divine instrument in salvation history.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Elijah's ascension","severity":"info","text":"The reference to Elijah ascending to heaven opposite Jericho (2 Kgs 2:8-11) connects the Jordan crossing to Elijah's assumption, a motif developed in Syriac tradition as a type of Christ's ascension.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'two periods of forty days each' (ܬܪ̈ܬܝܢ ܙܒ̈ܢܝܢ ܐܪܒܥܝܢ ܐܪܒܥܝܢ ܝܘ̈ܡܝܢ) is ambiguous: it may refer to two separate forty-day fasts by Moses on Sinai, or to a single eighty-day period; the translation takes the former reading.","The identity of 'the sons of the prophets of Jericho' (ܒ̈ܢܝ ܢܒ̈ܝܐ ܕܐܝܪܝܚܘ) is unclear; it may denote a prophetic guild or school associated with Jericho in early Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܠܐܘܪܥܗ ܕܐܠܝܫܥ ܘܐܡܪܘ܂ ܕܫܪܬ ܪܘܚܗ ܕܐܠܝܐ ܥܠ ܐܠܝܫܥ܂ ܘܥܡܐ ܟܕ ܥܒܪܘ ܒܝܘ̈ܡܝ ܝܫܘܥ ܒܪܢܘܢ܂ ܗܟܢܐ ܓܝܪ ܟܬܝܒ܂ ܕܥܒܪܘ ܥܡܐ ܠܘܩܒܠ ܐܝܪܝܚܘ܂ ܘܐܦ ܝܫܘܥ ܒܪܢܘܢ ܒܗܝܡܢܘܬܐ܂ ܐܪܡܝ ܫܘܪ̈ܝܗ ܕܐܝܪܝܚܘ܂ ܘܢܦܠܘ ܕܠܐ ܥܡܠܐ܂ ܘܬܘܒ ܒܗܝܡܢܘܬܗ܂ ܚܪܒ ܡ̈ܠܟܐ ܬܠܬܝܢ ܘܚܕ܂ ܘܐܘܪܬ ܐܪܥܐ ܠܒ̈ܢܝ ܐܝܣܪܝܠ܂ ܘܬܘܒ ܒܗ ܒܗܝܡܢܘܬܗ܂ ܦܫܛ ܐܝ̈ܕܘܗܝ ܠܘܬ ܫܡܝܐ܂ ܘܟܠܐ ܠܫܡܫܐ ܒܓܒܥܘܢ܂ ܘܠܣܗܪܐ ܒܦܩܥܬܐ ܕܐܝܠܘܢ܂ ܘܟܠܘ ܘܩܡܘ ܡܢ ܡܕܝܪ̈ܝܗܘܢ܂ ܣܟܐ ܕܝܢ܂ ܟܠܗܘܢ ܙܕܝ̈ܩܐ ܐܒ̈ܗܝܢ܂ ܟܘܠ ܡܕܡ ܕܥܒܕܘ ܒܗܝܡܢܘܬܐ ܐܬܢܨܚܘ܂ ܐܝܟ ܕܐܦ ܫܠܝܚܐ ܛܘܒܢܐ ܣܗܕ ܥܠ ܟܠܗܘܢ܂ ܕܒܗܝܡܢܘܬܐ ܐܬܟܫܪܘ܂ ܬܘܒ ܐܡܪ ܫܠܝܡܘܢ܂ ܕܣܓ̈ܝܐܝܢ ܓܒܪ̈ܐ ܡܪ̈ܚܡܢܐ ܡܬܩܪܝܢ܂ ܓܒܪܐ ܕܝܢ ܡܗܝܡܢܐ ܡܢܘ ܡܫܟܚ܂ ܘܐܦ ܐܝܘܒ ܗܟܢܐ ܐܡܪ܂ ܕܬܡܝܡܘܬܝ ܠܐ ܬܥܒܪ ܡܢܝ܂ ܘܒܙܕܝܩܘܬܝ ܐܚܡܣܢ܀ ܘܐܦ ܡܚܝܢܢ܂ ܟܠ ܡܢ ܕܡܬܩܪܒ ܗܘܐ ܠܗ ܕܢܬܐܣܐ܂ ܗܟܢܐ ܐܡܪ ܗܘܐ ܠܗ܂ ܕܐܝܟ ܗܝܡܢܘܬܟ ܢܗܘܐ ܠܟ܂ ܘܟܕ ܣܡܝܐ ܩܪܒ ܠܗ ܐܡܪ ܠܗ܂ ܡܗܝܡܢ ܐܢܬ ܕܡܫܟܚ ܐܢܐ ܕܐܣܝܟ܂ ܐܡܪ ܠܗ ܗܘ ܣܡܝܐ܂ ܐܝܢ ܡܪܝ ܡܗܝܡܢ ܐܢܐ܂ ܘܗܝܡܢܘܬܗ ܥܝ̈ܢܘܗܝ ܦܬܚܬ܂ ܘܠܗܘ ܕܒܪܗ ܟܪܝܗ ܗܘܐ ܐܡܪ ܠܗ܂ ܗܝܡܢ ܘܢܚܐ ܒܪܟ܂ ܐܡܪ ܠܗ ܡܗܝܡܢ ܐܢܐ ܡܪܝ܂ ܥܕܪ ܠܗܝܡܢܘܬܝ ܙܥܘܪܬܐ܂ ܘܒܗܝܡܢܘܬܗ ܐܬܚܠܡ ܒܪܗ܂ ܘܐܦ ܥܒܕ ܡܠܟܐ ܟܕ ܩܪܒ ܠܗ܂ ܒܗܝܡܢܘܬܗ ܐܬܚܠܡ ܛܠܝܗ܂ ܟܕ ܐܡܪ ܠܗ ܠܡܪܢ܂ ܕܐܡܪ ܒܡܠܬܐ ܘܢܬܐܣܐ ܛܠܝܝ܂ ܘܐܬܕܡܪ ܡܪܢ ܒܗܝܡܢܘܬܗ܂ ܘܐܝܟ ܗܝܡܢܘܬܗ ܗܘܐ ܠܗ܂ ܘܐܦ ܪܒ ܟܢܘܫܬܐ܂ ܟܕ ܒܥܐ ܡܢܗ ܥܠ ܒܪܬܗ܂ ܗܟܢܐ ܐܡܪ ܠܗ܂ ܒܠܚܘܕ ܡܗܝܡܢܘ ܗܝܡܢ ܘܬܚܐ ܒܪܬܟ܂ ܘܗܝܡܢ ܘܬܚܐ ܒܪܬܗ ܘܩܡܬ܂ ܘܟܕ ܡܝܬ ܠܥܙܪ܂ ܐܡܪ ܠܗ ܡܪܢ ܠܡܪܬܐ܂ ܐܢ`ܗܘ ܕܡܗܝܡܢܬܝ ܢܩܘܡ ܐܚܘܟܝ܂ ܐܡܪܐ ܠܗ ܡܪܬܐ܂","english":"the ordination of Elisha, and they said that the spirit of Elijah rested upon Elisha. And the people, when they crossed over in the days of Joshua son of Nun, thus it is written, that the people crossed over opposite Jericho. And also Joshua son of Nun, by faith, cast down the walls of Jericho, and they fell without labor. And again, by his faith, he destroyed thirty-one kings, and the land gave rest to the children of Israel. And again, by his faith, he stretched out his hands toward the heavens, and stopped the sun at Gibeon, and the moon in the valley of Aijalon, and they stood still from their courses. The sum of it is: all these righteous fathers, everything they did was accomplished by faith, as also the blessed apostle testified concerning all of them, that they were perfected by faith. Again, Solomon said, \"Many are called compassionate men, but a faithful man—who can find him?\" And also Job said thus, \"My integrity shall not pass from me, and in my righteousness I will be patient.\" And also the healer, to everyone who approached him to be healed, he would say thus to him, \"As your faith is, so it shall be for you.\" And when a blind man approached him, he said to him, \"Do you believe that I am able to heal you?\" The blind man said to him, \"Yes, my lord, I believe.\" And his faith opened his eyes. And to him whose son was ill, he said to him, \"Believe, and your son will live.\" He said to him, \"I believe, my lord; help my little faith.\" And by his faith his son was healed. And also a certain king, when he approached him, by his faith his youth was healed, when he said to his lord, \"Speak the word, and my youth will be healed.\" And his lord was amazed at his faith, and it was for him according to his faith. And also the chief of the synagogue, when he asked him concerning his daughter, he said to him thus, \"Only believe, and your daughter will live.\" And he believed, and his daughter lived and arose. And when Lazarus had died, his lord said to his sister, \"He in whom I have faith, your brother will rise.\" His sister said to him,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܦ ܝܫܘܥ ܒܪܢܘܢ ܒܗܝܡܢܘܬܐ ܐܪܡܝ ܫܘܪ̈ܝܗ ܕܐܝܪܝܚܘ","severity":"info","text":"The fall of Jericho's walls by faith echoes Joshua 6:20, though the biblical account attributes it to the ark and trumpets, not faith alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܟܠܐ ܠܫܡܫܐ ܒܓܒܥܘܢ ܘܠܣܗܪܐ ܒܦܩܥܬܐ ܕܐܝܠܘܢ","severity":"info","text":"The stopping of the sun and moon at Gibeon and Aijalon alludes to Joshua 10:12–14, where Joshua commands the sun to stand still.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܦ ܐܝܘܒ ܗܟܢܐ ܐܡܪ ܕܬܡܝܡܘܬܝ ܠܐ ܬܥܒܪ ܡܢܝ ܘܒܙܕܝܩܘܬܝ ܐܚܡܣܢ","severity":"info","text":"Job's speech echoes Job 27:5–6, where he asserts his integrity and righteousness, though the Syriac wording is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܟܕ ܡܝܬ ܠܥܙܪ ܐܡܪ ܠܗ ܡܪܢ ܠܡܪܬܐ ܐܢ`ܗܘ ܕܡܗܝܡܢܬܝ ܢܩܘܡ ܐܚܘܟܝ","severity":"info","text":"The raising of Lazarus alludes to John 11:43–44, where Jesus says to Martha, 'Your brother will rise again,' but here faith is the explicit agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܦ ܪܒ ܟܢܘܫܬܐ","severity":"info","text":"The 'chief of the synagogue' (rabbā d-kenūštā) is a title for a synagogue leader, reflecting Jewish communal structure in late antique Mesopotamia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܟܐ ܕܝܢ ܟܠܗܘܢ ܙܕܝ̈ܩܐ ܐܒ̈ܗܝܢ","severity":"info","text":"The phrase 'the sum of it is' (sakkā dēn) marks a structural summary, concluding the series of biblical exemplars before introducing new figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the healer' (ܡܚܝܢܢ) is ambiguous; it may refer to Jesus or a generic healer, but the context of faith healing suggests Jesus.","The phrase 'his lord' (ܡܪܢ) in the healing narratives could refer to Jesus or a generic master; the text does not specify."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܝܢ ܡܪܝ ܡܗܝܡܢܐ ܐܢܐ܂ ܘܐܩܝܡܗ ܡܢ ܒܬܪ ܐܪܒܥܐ ܝܘܡ̈ܝܢ܂ ܘܐܦ ܫܡܥܘܢ ܕܐܬܩܪܝ ܟܐܦܐ܂ ܡܛܠ ܗܝܡܢܘܬܗ ܐܬܩܪܝ ܟܐܦܐ ܫܪܝܪܬܐ܂ ܘܟܕ ܝܗܒ ܬܘܒ ܡܪܢ ܐܪܙܐ ܕܡܥܡܘܕܝܬܐ ܠܫ̈ܠܝܚܘܗܝ܂ ܗܟܢܐ ܐܡܪ ܠܗܘܢ܂ ܕܡܢ ܕܡܗܝܡܢ ܘܥܡܕ ܢܚܐ܂ ܘܡܢ ܕܠܐ ܡܗܝܡܢ ܡܬܕܝܢ܂ ܬܘܒ ܐܡܪ ܠܗܘܢ ܠܫ̈ܠܝܚܘܗܝ܂ ܕܐܢ ܬܗܝܡܢܘܢ ܘܠܐ ܬܬܦܠܓܘܢ܂ ܠܝܬ ܡܕܡ ܕܠܐ ܬܫܟܚܘܢ ܠܡܥܒܕ܂ ܟܕ ܗܠܟ ܓܝܪ ܡܪܢ ܥܠ ܓ̈ܠܠܝ ܝܡܐ܂ ܐܦ ܫܡܥܘܢ ܒܗܝܡܢܘܬܗ ܥܡܗ ܗܠܟ܂ ܘܟܕ ܐܬܦܠܓ ܥܠ ܗܝܡܢܘܬܗ܂ ܘܫܪܝ ܗܘܐ ܠܡܛܒܥ܂ ܩܪܝܗܝ ܡܪܢ ܙܥܘܪ ܗܝܡܢܘܬܐ܂ ܘܟܕ ܫܐܠܘܗܝ ܫ̈ܠܝܚܘܗܝ ܠܡܪܢ܂ ܡܕܡ ܠܐ ܒܥܘ ܠܗ܂ ܐܠܐ ܐܡܪܝܢ ܠܗ ܐܘܣܦ ܠܢ ܗܝܡܢܘܬܐ܂ ܐܡܪ ܠܗܘܢ ܕܐܢ ܗܘܬ ܒܟܘܢ ܗܝܡܢܘܬܐ܂ ܐܦ ܛܘܪܐ ܢܫܢܐ ܡܢ ܩܕܡܝܟܘܢ܂ ܘܐܡܪ ܠܗܘܢ܂ ܕܠܐ ܬܬܦܠܓܘܢ ܘܬܛܒܥܘܢ ܠܟܘܢ ܒܓܘ ܥܠܡܐ܂ ܒܕܡܘܬ ܫܡܥܘܢ܂ ܕܟܕ ܐܬܦܠܓ ܫܪܝ ܠܡܛܒܥ ܒܓܘ ܝܡܐ܂ ܘܬܘܒ ܗܟܢܐ ܐܡܪ܂ ܕܗܕܐ ܐܬܐ ܬܗܘܐ ܠܐܝܠܝܢ ܕܡܗܝܡܢܝܢ܂ ܕܒ̈ܠܫܢܐ ܚܕ̈ܬܐ ܢܡܠܠܘܢ܂ ܘܫ̈ܐܕܐ ܢܗܘܘܢ ܡܦܩܝܢ܂ ܘܐܝ̈ܕܝܗܘܢ ܢܗܘܘܢ ܣܝܡܝܢ ܥܠ ܟܪ̈ܝܗܐ ܘܡܬܚܠܡܝܢ܀ ܢܬܩܪܒ ܗܟܝܠ ܚܒܝܒܝ܂ ܠܗ ܠܗܝܡܢܘܬܐ܂ ܕܗܟܢܐ ܣܓܝܐܝܢ ܚܝ̈ܠܝܗ. ܗܝܡܢܘܬܐ ܓܝܪ ܠܫܡܝܐ ܐܣܩܬ܂ ܠܡܡܘܠܐ ܙܟܬ܂ ܘܥܩܪܘܬܐ ܐܘܠܕܬ܂ ܘܡܢ ܚܪܒܐ ܦܨܝܬ܂ ܘܡܢ ܓܘܒܐ ܐܣܩܬ܂ ܘܠܡܣ̈ܟܢܐ ܐܥܬܪܬ܂ ܘܠܐܣܝܪ̈ܐ ܫܪܬ܂ ܘܠܪ̈ܕܝܦܐ ܫܘܙܒܬ܂ ܘܢܘܪܐ ܐܚܬܬ܂ ܘܝܡܐ ܦܠܓܬ܂ ܘܛܪܢܐ ܒܙܥܬ܂ ܘܡܝܐ ܠܕܨܗܝܢ ܐܫܩܝܬ܂ ܘܟ̈ܦܢܐ ܣܒܥܬ܂ ܘܡܝ̈ܬܐ ܐܚܝܬ܂ ܘܡܢ ܫܝܘܠ ܐܣܩܬ܂ ܘܓ̈ܠܠܐ ܫܬܩܬ܂ ܘܟܪ̈ܝܗܐ ܐܣܝܬ܂ ܘܚ̈ܝܠܐ ܙܟܬ܂ ܘܫܘܪ̈ܐ ܣܚܦܬ܂ ܘܦܘ̈ܡܐ ܕܐܪ̈ܝܘܬܐ ܣܟܪܬ܂ ܘܫܠܗܒܝܬܐ ܕܢܘܪܐ ܕܥܟܬ܂ ܘܠܫܒܗܪ̈ܢܐ ܡܟܟܬ܂ ܘܠܡ̈ܟܝܟܐ ܠܐܝܩܪܐ ܡܛܝܬ܂ ܗܠܝܢ ܟܠܗܘܢ ܚܝ̈ܠܐ܂ ܒܗ ܒܗܝܡܢܘܬܐ ܐܣܬܥܪܘ܀","english":"Our Lord, the faithful one, died and rose again after three days. Also Simon, who was called Kepa, because of his faith was called the true rock. And again, when our Lord gave the mystery of baptism to his apostles, he spoke to them thus: \"He who believes and is baptized is saved; and he who does not believe is judged.\" Again he said to his apostles: \"If you believe and are not divided, there is nothing you cannot accomplish.\" For when our Lord walked on the waves of the sea, Simon also walked with him because of his faith. And when he was divided concerning his faith and began to sink, our Lord called him \"little faith.\" And when his apostles asked our Lord for something, they did not seek it for themselves, but they said to him: \"Increase faith in us.\" He said to them: \"If faith were in you, even a mountain would be moved from before you.\" And he said to them: \"Do not be divided and sink yourselves in the world, like Simon, who when he was divided began to sink in the sea.\" And again he spoke thus: \"This sign will be for those who believe: that they will speak new tongues, and demons will be expelled, and their hands will be placed on the sick and they will be healed.\" Therefore, my beloved, approach faith, for its powers are so many. For faith ascended to heaven, conquered the flood, and made the barren woman give birth, and saved from the sword, and brought up from the pit, and enriched the poor, and released the captives, and rescued the persecuted, and brought down fire, and divided the sea, and rent the rock, and gave water to the thirsty, and fed the hungry, and raised the dead, and brought up from Sheol, and stilled the waves, and healed the sick, and conquered the mighty, and overthrew walls, and shut the mouths of lions, and quenched the flame of fire, and humbled the proud, and brought the lowly to honor. All these powers were accomplished through faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ","severity":"info","text":"The Syriac ܟܐܦܐ (kēp̄ā) means 'rock' and is the name given to Simon Peter. Aphrahat plays on the etymology: Simon is called 'the true rock' because of his faith.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܥܡܘܕܝܬܐ","severity":"info","text":"The phrase 'He who believes and is baptized is saved; and he who does not believe is judged' echoes Mark 16:16 and reflects early Syriac baptismal theology, where faith precedes baptism.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܥܘܪ ܗܝܡܢܘܬܐ","severity":"info","text":"The epithet 'little faith' (ܙܥܘܪ ܗܝܡܢܘܬܐ) alludes to Matthew 14:31, where Jesus catches Peter after he begins to sink, calling him by this name.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܪܐ ܢܫܢܐ","severity":"info","text":"The saying 'If faith were in you, even a mountain would be moved' recalls the synoptic tradition (e.g., Mark 11:23) of faith moving mountains, a common aphorism in early Christian literature.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܢ ܐܪܙܐ ܕܡܥܡܘܕܝܬܐ","severity":"info","text":"The phrase 'mystery of baptism' (ܐܪܙܐ ܕܡܥܡܘܕܝܬܐ) reflects the Syriac sacramental vocabulary, where ܐܪܙܐ (rāzā) denotes a hidden, ritual reality, not merely a rite.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܠܝܢ ܟܠܗܘܢ ܚܝ̈ܠܐ","severity":"info","text":"The long catalogue of faith's powers (ascending to heaven, conquering the flood, etc.) forms a rhetorical climax, listing biblical miracles in a rhythmic, anaphoric style typical of Aphrahat's homilies.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the barren woman' who gives birth through faith is not specified; it may refer to Sarah (Genesis 21) or Hannah (1 Samuel 1), but the text does not clarify."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ܗܕܐ ܗܝ ܓܝܪ ܗܝܡܢܘܬܐ܂ ܟܕ ܐܢܫ ܢܗܝܡܢ ܒܐܠܗܐ ܡܪܐ ܟܠ܂ ܕܥܒܕ ܫܡܝܐ ܘܐܪܥܐ ܘܝܡ̈ܡܐ ܘܟܠ ܕܐܝܬ ܒܗܘܢ܃ ܘܗܘ ܥܒܕ ܠܐܕܡ ܒܨܠܡܗ܃ ܘܗܘ ܝܗܒ ܐܘܪܝܬܐ ܠܡܘܫܐ܃ ܘܗܘ ܫܕܪ ܡܢ ܪܘܚܗ ܒܢ̈ܒܝܐ܃ ܘܗܘ ܬܘܒ ܫܕܪ ܠܡܫܝܚܗ ܠܥܠܡܐ܂ ܘܕܢܗܝܡܢ ܐܢܫ ܒܚܝܬ ܡܝ̈ܬܐ܂ ܘܬܘܒ ܢܗܝܡܢ ܐܦ ܒܐܪܙܐ ܕܡܥܡܘܕܝܬܐ܂ ܗܕܐ ܗܝ ܗܝܡܢܘܬܐ ܕܥܕܬܗ ܕܐܠܗܐ܂ ܘܕܢܬܦܪܩ ܐܢܫ ܡܢ ܕܠܡܛܪ ܫܥ̈ܐ ܘܫ̈ܒܐ ܘܝܪ̈ܚܐ ܘܥܕ̈ܢܐ܃ ܘܩܨ̈ܡܐ ܘܢܚ̈ܫܐ܃ ܘܟܠܕܝܘܬܐ ܘܚܪܫܘܬܐ܂ ܘܡܢ ܙܢܝܘܬܐ ܘܡܢ ܙܡܪܐ܃ ܘܡܢ ܝܘ̈ܠܦܢܐ ܣܪ̈ܝܩܐ ܡܐ̈ܢܘܗܝ ܕܒܝܫܐ܃ ܘܡܢ ܫܘܕܠܐ ܕܡ̈ܠܐ ܚ̈ܠܝܬܐ܃ ܘܡܢ ܓܘܕܦܐ ܘܡܢ ܓܘܪܐ܂ ܘܕܠܐ ܐܢܫ ܢܣܗܕ ܣܗܕܘܬܐ ܕܓܠܬܐ܂ ܘܕܠܐ ܢܡܠܠ ܐܢܫ ܒܬܪ̈ܝܢ ܠܫ̈ܢܝܢ܂ ܗܠܝܢ ܐܢܘܢ ܓܝܪ ܥܒ̈ܕܝܗ ܕܗܝܡܢܘܬܐ ܕܣܝܡܐ ܥܠ ܟܐܦܐ ܫܪܝܪܬܐ ܕܗܘܝܘ ܡܫܝܚܐ܃ ܕܥܠܘܗܝ ܣܠܩ ܟܠܗ ܒܢܝܢܐ܀ ܘܣܓܝ ܬܘܒ ܚܒܝܒܝ ܐܝܬ ܒܗܘܢ ܒܟ̈ܬܒܐ ܩܕ̈ܝܫܐ ܫܪܒܐ ܕܗܝܡܢܘܬܐ܂ ܐܠܐ ܗܠܝܢ ܩܠܝܠ ܡܢ ܣܓܝ ܟܬܒܬ ܐܥܗܕܬ ܠܚܘܒܟ܂ ܕܬܕܥ ܘܬܘܕܥ ܘܬܗܝܡܢ ܐܦ ܬܬܗܝܡܢ܂ ܘܡܐ ܕܩܪܝܬ ܘܝܠܦܬ ܥܒ̈ܕܝܗ ܕܗܝܡܢܘܬܐ܂ ܬܬܕܡܐ ܠܗܝ ܐܪܥܐ ܦܠܝܚܬܐ܃ ܕܢܦܠ ܒܗ ܙܪܥܐ ܛܒܐ܃ ܘܝܗܒܬ ܦܐܪ̈ܐ ܚܕ ܒܡܐܐ ܘܒܫܬܝܢ ܘܒܬܠܬܝܢ ܘܟܕ ܬܐܙܠ ܠܘܬ ܡܪܟ ܢܩܪܝܟ ܥܒܕܐ ܛܒܐ ܘܟܫܝܪܐ ܘܡܗܝܡܢܐ܃ ܕܡܛܠ ܗܝܡܢܘܬܗ ܕܣܓܝܬ܂ ܥܠ ܠܡܠܟܘܬܐ ܕܡܪܗ܀ ܫܠܡܬ ܬܚܘܝܬܐ ܕܗܝܡܢܘܬܐ܂","english":"This, then, is faith: when a person believes in God, the Lord of all, who made the heavens and the earth and the seas and everything that is in them; and he made Adam in his image; and he gave the Law to Moses; and he sent his Spirit through the prophets; and he again sent his Messiah into the world. And a person believes in the resurrection of the dead; and again he also believes in the mystery of baptism. This is the faith of the Church of God. And a person is saved from observing hours and weeks and months and seasons, and from omens and charms, and from Chaldean divination and sorcery, and from envy and from singing, and from empty teachings, the evil works of the wicked one, and from the disputation of sweet words, and from blasphemy and from pride. And that a person should not bear false witness; and that a person should not speak with two tongues. These, then, are the works of faith which is placed upon the true rock, which is Christ, upon whom the whole building rises. And there is much more, my beloved, in the holy scriptures concerning the matter of faith. But these few out of many I have written, I have reminded you for your love, that you may know and make known and believe and be believed. And when you have read and learned the works of faith, you will be like a cultivated land, into which good seed has fallen, and which has yielded fruit a hundredfold, and sixtyfold, and thirtyfold. And when you go to your Lord, he will call you a good, worthy, and faithful servant, because of your abundant faith you will enter into the kingdom of your Lord. The demonstration on faith is completed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܝܡܢܘܬܐ","severity":"info","text":"The passage defines faith as belief in God as creator, lawgiver, and sender of the Spirit and Messiah, and in resurrection and baptism, contrasting it with pagan practices.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܐܦܐ ܫܪܝܪܬܐ","severity":"info","text":"The phrase 'true rock' (ܟܐܦܐ ܫܪܝܪܬܐ) echoes the previous passage's reference to Simon Kepa and identifies Christ as the foundation of faith, playing on the Syriac word for 'rock' (kepha).","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܠܕܝܘܬܐ ܘܚܪܫܘܬܐ","severity":"info","text":"The rejection of 'Chaldean divination and sorcery' reflects Aphrahat's polemic against Babylonian astrological practices, common in the Syriac milieu, as antithetical to Christian faith.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡܬ ܬܚܘܝܬܐ ܕܗܝܡܢܘܬܐ","severity":"info","text":"The closing formula 'The demonstration on faith is completed' marks the end of the first demonstration, consistent with the work's structure of 23 such treatises.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܚܒܝܒܝ","severity":"info","text":"The address 'my beloved' (ܚܒܝܒܝ) is a characteristic feature of Aphrahat's epistolary style, suggesting the work was composed for a specific audience, possibly a monastic community.","cites":[{"key":"ed:dsc-1","label":"source edition: Demonstration 1: On Faith","url":"https://syriaccorpus.org/1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mystery of baptism' (ܐܪܙܐ ܕܡܥܡܘܕܝܬܐ) may refer to the sacramental rite or its symbolic meaning; the text does not specify.","The list of forbidden practices (e.g., 'singing', 'sweet words') is ambiguous in scope—whether referring to liturgical or secular contexts is unclear."],"confidence":"high","notes":[]}]}