{"slug":"dsc-12","id":"syriac:dsc:dsc-12","title":"Demonstration 12: On Passover","author":"Aphrahat","genre":"other","date":"343 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":"2026-11-15T04:53:21Z","cost_usd":0.008552},"source":{"registry_id":"syriac:dsc:dsc-12","work_id":"dsc-12","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/12"},"stats":{"passages":12,"english_words":4266,"coptic_letters":0,"commentary_units":67,"commentary_kinds":9,"derived_notes":2,"ambiguities":22,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"dsc-12","abstract":"Demonstration 12: On Passover is a Syriac Christian treatise by Aphrahat, likely composed around 345–347 CE during the Persian persecution under Shapur II. The work interprets the biblical Passover through typological exegesis, linking the Jewish festival to Christian theology and liturgical practice. Aphrahat draws on the Peshitta Old and New Testaments, using Syriac wordplay to connect 'passover' and 'passion.' The text survives in manuscripts from the 5th–6th centuries and was influential in Syriac monastic circles, shaping East Syrian liturgical traditions regarding Passover and the Eucharist. This edition is based on a 19th-century Paris manuscript with emendations from later witnesses.","historical_context":"Aphrahat composed Demonstration 12 around 345–347 CE in the Sasanian Empire, likely in the region of Adiabene or Beth Garmai (modern-day northern Iraq). The work is part of a series of 23 Demonstrations written during the persecution of Christians under Shapur II (r. 309–379 CE), which intensified after 339 CE. The community was Syriac-speaking and largely Aramaic, with a strong Jewish-Christian dialogue context. The text survives in multiple Syriac manuscripts, the earliest dating to the 5th–6th centuries, indicating continuous copying in monastic settings. The genre is a didactic homily or treatise, combining biblical exegesis with pastoral exhortation. Aphrahat's work reflects the early development of Syriac Christian theology, independent of Greek influence, and engages with Jewish exegetical traditions. The transmission history shows its use in East Syrian liturgy and citation by later authors like Bar Daysan and Isaac of Nineveh.","significance":"Demonstration 12 is a key witness to early Syriac Christian theology and liturgical practice, particularly the typological interpretation of Passover. It bridges Jewish and Christian traditions, influencing East Syrian Eucharistic theology and monastic reading. The work also provides insight into Christian life under Persian persecution, making it valuable for studies of late antique Christianity in the Sasanian Empire.","timeline":[{"date":"c. 345–347 CE","event":"Composition of Demonstration 12 by Aphrahat during the persecution under Shapur II."},{"date":"4th c. CE","event":"Aphrahat writes the series of 23 Demonstrations in Syriac."},{"date":"5th–6th c. CE","event":"Earliest surviving Syriac manuscripts of the Demonstrations are copied."},{"date":"19th c.","event":"Paris manuscript used as base for the modern edition."},{"date":"Post-4th c.","event":"Demonstration 12 cited by Bar Daysan and Isaac of Nineveh, influencing East Syrian liturgy."}],"relations":[{"work":"Peshitta Old and New Testaments","relation":"Primary biblical source for Aphrahat's exegesis","key":"","label":null,"url":null},{"work":"Demonstrations 1–23","relation":"Part of Aphrahat's larger series of homilies","key":"","label":null,"url":null},{"work":"Bar Daysan's writings","relation":"Later author who cited Demonstration 12","key":"","label":null,"url":null},{"work":"Isaac of Nineveh's works","relation":"Later monastic author influenced by Aphrahat","key":"","label":null,"url":null},{"work":"Exodus 12:3–11","relation":"Biblical passage closely followed in the text","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Aphrahat","label":"Aphrahat","url":"https://en.wikipedia.org/wiki/Aphrahat","reason":"Author of the work, with background on his life and context."},{"key":"wikipedia:Shapur II","label":"Shapur II","url":"https://en.wikipedia.org/wiki/Shapur_II","reason":"Persian king under whose persecution the work was composed."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition to which the work belongs."},{"key":"wikipedia:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"Biblical version used by Aphrahat."},{"key":"wikipedia:Passover","label":"Passover","url":"https://en.wikipedia.org/wiki/Passover","reason":"Central topic of the demonstration."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method employed by Aphrahat."}],"cautions":["The dating to 345–347 CE is based on internal references and the sequence of the Demonstrations, but absolute certainty is lacking.","The earliest manuscripts date from the 5th–6th centuries, leaving a gap of over a century from the original composition.","The English translation may obscure Syriac wordplay (e.g., between 'passover' and 'passion'), so theological nuances require consultation of the Syriac text.","The edition lacks a full apparatus of biblical citations; readers must verify references against the Syriac Peshitta.","Aphrahat's identity and community setting are not precisely known; he is traditionally called 'the Persian Sage' but details are sparse."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000536,"generated":"2026-11-15T01:36:42Z"},"checks":{"work":"dsc-12","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":67,"english_words":4266,"source_letters":10444,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Aphrahat likely composed Demonstration 12 around 345–347 CE, during the Persian persecution under Shapur II. The dating rests on internal references to contemporary events and the work’s place in the sequential Demonstrations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 5th–6th centuries. The edition used here (ed:dsc-12) is based on the 19th-century Paris manuscript, with some emendations from later witnesses.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Demonstration 12 was read in Syriac monastic circles and cited by later authors such as Bar Daysan and Isaac of Nineveh. It influenced East Syrian liturgical practice regarding Passover and the Eucharist.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation occasionally smooths over Aphrahat’s typological exegesis, which relies on Syriac wordplay (e.g., ‘passover’ and ‘passion’). Readers should consult the Syriac for precise theological nuance.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not include a full apparatus of biblical citations. Aphrahat quotes extensively from the Peshitta Old and New Testaments; the reader must verify references against the Syriac text.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"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: 12 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":12},"term_index":[],"citations":{"ed:dsc-12":{"label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}},"segments":[{"i":1,"ref":"p1","source":"ܬܚܘܝܬܐ ܕܦܨܚܐ\nܠܡܘܫܐ ܦܩܕ ܩܕܝܫܐ ܥܠ ܦܨܚܐ ܕܢܥܒܕ ܒܐܪܒܥܣܪܐ ܒܝܪܚܐ ܩܕܡܝܐ܂ ܐܡܪ ܠܗ ܓܝܪ ܠܡܘܫܐ܂ ܕܦܩܕ ܠܟܢܘܫܬܐ ܕܒ̈ܢܝ ܐܝܣܪܝܠ ܘܢܣܒܘܢ ܠܗܘܢ ܐܡܪܐ ܚܕ ܒܪ ܫܢܬܐ܂ ܐܡܪܐ ܕܠܝܬ ܒܗ ܡܘܡܐ܂ ܡܢ ܐܡܪ̈ܐ ܘܡܢ ܓܕ̈ܝܐ ܢܣܒܘܢ܂ ܘܢܥܒܕܘܢ ܦܨܚܐ ܠܡܪܝܐ ܟܠܗܘܢ ܒ̈ܢܝ ܐܝܣܪܝܠ܂ ܐܡܪ ܠܗ ܓܝܪ ܠܡܘܫܐ ܕܢܣܒܘܢ ܐܡܪܐ ܡܢ ܥܣܪܬܐ ܒܝܪܚܐ܂ ܘܢܗܘܐ ܢܛܝܪ ܠܗܘܢ ܥܕܡܐ ܠܐܪܒܥܣܪܐ ܒܗ ܒܝܪܚܐ܂ ܘܢܟܣܘܢܗ ܒܡܥܪ̈ܒܝ ܫܡܫܐ ܘܢܪܣܘܢ ܡܢ ܕܡܗ ܥܠ ܬܪܥܐ ܕܒ̈ܬܝܗܘܢ ܡܢ ܡܚܒܠܢܐ܂ ܕܠܐ ܢܥܘܠ ܥܠܝܗܘܢ ܟܕ ܥܒܕ ܡܚܒܠܢܐ ܒܓܘ ܐܪܥܐ ܕܡܨܪܝܢ܂ ܘܢܐܟܠܘܢܗ ܠܐܡܪܐ ܡܣܪܗܒܐܝܬ ܟܠܗ ܟܢܘܫܬܐ܂ ܘܗܟܢܐ ܠܡ ܢܐܟܠܘܢܗ܂ ܟܕ ܚܨ̈ܝܗܘܢ ܐܣܝܪܝܢ܂ ܡܣ̈ܢܝܗܘܢ ܒܪ̈ܓܠܝܗܘܢ܂ ܘܚܘܛܪ̈ܝܗܘܢ ܒܐܝ̈ܕܝܗܘܢ܂ ܘܙܗܪ ܐܢܘܢ ܕܡܣܪܗܒܐܝܬ ܢܐܟܠܘܢܗ܂ ܘܠܐ ܠܡ ܢܐܟܠܘܢ ܡܢܗ ܟܕ ܚܝ܂ ܘܐܦ ܠܐ ܟܕ ܡܒܫܠܘ ܡܒܫܠ ܒܡ̈ܝܐ܂ ܐܠܐ ܟܕ ܡܛܘܝ ܒܢܘܪܐ܂ ܘܠܐ ܢܦܩܘܢ ܡܢܗ ܠܒܪ ܡܢ ܒܝܬܐ܂ ܘܓܪܡܐ ܠܐ ܢܬܒܪܘܢ ܒܗ܂ ܘܥܒܕܘ ܗܟܢܐ ܒ̈ܢܝ ܐܝܣܪܐܝܠ܂ ܘܐܟܠ ܦܨܚܐ ܒܐܪܒܥܣܪܐ ܒܝܪܚܐ ܩܕܡܝܐ܂ ܕܗܘ ܢܝܣܢ܂ ܒܝܪܚܐ ܕܗܒ̈ܒܐ ܝܪܚܐ ܩܕܡܝܐ ܝܪܚܐ ܕܫܢܬܐ܀ ܚܙܝ ܕܝܢ ܚܒܝܒܝ ܐܪ̈ܙܐ ܗܠܝܢ ܕܦܩܕ ܩܕܝܫܐ ܠܡܥܒܕ ܦܨܚܐ܂ ܘܙܗܪ ܐܢܘܢ ܥܠ ܟܠ ܢܡ̈ܘܣܘܗܝ ܘܐܡܪ ܠܗܘܢ܂ ܕܒܒܝܬܐ ܚܕ ܢܬܐܟܠ ܘܠܐ ܠܡ ܬܦܩܘܢ ܡܢܗ ܠܒܪ ܡܢ ܒܝܬܐ܂ ܘܗܟܢܐ ܦܩܕ ܐܢܘܢ ܡܘܫܐ܂ ܕܟܕ ܬܥܠܘܢ ܠܐܪܥܐ ܕܝܗܒ ܠܟܘܢ ܡܪܝܐ ܘܬܥܒܕܘܢ ܦܨܚܐ ܒܙܒܢܗ܂ ܠܐ ܬܫܠܛ ܠܡܟܣ ܦܨܚܐ ܒܚܕܐ ܡܢ ܩܘܪ̈ܝܟ ܐܠܐ ܐܢ ܒܐܬܪܐ ܕܢܓܒܐ ܠܗ ܡܪܝܐ ܐܠܗܟ܂ ܐܢܬ܂ ܘܒܝܬܟ܂ ܘܚܕܝ ܒܥܕܥܕܟ܂ ܘܗܟܢܐ ܬܘܒ ܦܩܕ ܐܢܘܢ܂ ܕܬܘܬܒܐ ܘܐܓܝܪܐ ܠܐ ܢܐܟܘܠ ܡܢܗ ܡܢ ܦܨܚܐ܂ ܘܥܒܕܐ ܙܒܝܢ ܟܣܦܐ ܕܢܗܘܐ ܠܟ ܡܐ ܕܓܙܪ ܒܣܪܐ ܕܥܘܪܠܘܬܗ ܗܝܕܝܢ ܢܐܟܘܠ ܡܢ ܦܨܚܐ܀","english":"Demonstration on Passover\n\nTo Moses the Holy One commanded concerning the Passover that was to be performed on the fourteenth of the first month. For he said to Moses: Command the congregation of the children of Israel that they take a one-year-old lamb, a lamb without blemish, and that they take from the lambs and from the goats, and that they perform the Passover for the Lord, all the children of Israel. For he said to Moses that they take the lamb from the tenth of the month, and that it be kept for them until the fourteenth of that month, and that they slaughter it at sunset, and that they place its blood on the doorposts of their houses as a destroyer, so that the destroyer might not enter upon them when he wrought destruction in the land of Egypt. And they ate the lamb hastily, the whole congregation. And how did they eat it? With their loins girded, their sandals on their feet, and their staffs in their hands. And he warned them that they should eat it hastily, and that they should not eat it raw, nor boiled in water, but roasted over fire. And they should not take any of it outside the house, and they should not break its bones. And thus did the children of Israel, and they ate the Passover on the fourteenth of the first month, which is Nisan, the month of flowers, the first month, the month of the year.\n\nSee then, my beloved, these mysteries which the Holy One commanded to perform for the Passover. And he warned them concerning all its laws, and said to them: It shall be eaten in one house, and you shall not take any of it outside the house. And thus Moses commanded them: When you enter the land which the Lord has given you, and you perform the Passover at its time, you shall not be permitted to slaughter the Passover in one of your villages, but only in the place which the Lord your God has chosen, you and your house, and rejoice in your festival. And again he commanded them: A resident alien and a hired hand shall not eat with you from the Passover. And a slave bought with money, who is yours, after he is circumcised, then he may eat of the Passover.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term ܦܨܚܐ (pṣḥʾ) is a direct borrowing from Hebrew פֶּסַח (pesaḥ), denoting the Passover sacrifice. Aphrahat uses it both for the biblical event and for the ritual meal.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 12:3–11","severity":"info","text":"Aphrahat closely follows the Passover instructions in Exodus 12:3–11, including the selection of a lamb on the tenth day, slaughter at sunset, blood on doorposts, and the prohibition against breaking bones.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܚܒܠܢܐ","severity":"info","text":"The term ܡܚܒܠܢܐ (mḥblʾ, 'destroyer') refers to the angel of death in Exodus 12:23, understood in Syriac tradition as a destructive force that the blood on the doorposts repels.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a narrative retelling of the Exodus Passover instructions, followed by an exhortation to the reader ('my beloved') that interprets the laws as mysteries (ܐܪ̈ܙܐ).","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"circumcision","severity":"info","text":"Aphrahat adds a post-biblical requirement: a slave bought with money may eat the Passover only after circumcision. This reflects Syriac Christian practice of requiring circumcision for full participation in the community.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܟܢܐ ܠܡ ܢܐܟܠܘܢܗ","severity":"caution","text":"The phrase 'and how did they eat it?' introduces a parenthetical description of the Israelites' haste. The syntax is ambiguous: it may be a rhetorical question or a narrative aside.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܟܢܐ ܠܡ ܢܐܟܠܘܢܗ' could be read as a rhetorical question ('and how did they eat it?') or as a narrative aside ('and thus they did not eat it'). The translation takes it as a question introducing the description of haste.","The identity of 'the destroyer' (ܡܚܒܠܢܐ) is ambiguous: it may refer to the angel of death or to a plague demon. The context of Exodus 12:23 supports the angelic interpretation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܪܘܪܒܝܢ ܐܢܘܢ ܘܬܡܝܗܝܢ ܐܪ̈ܙܐ ܗܠܝܢ ܚܒܝܒܝ܂ ܐܢ ܟܕ ܒܐܪܥܗ ܗܘܐ ܐܝܣܪܝܠ ܠܐ ܫܠܝܛ ܗܘܐ ܠܗ ܕܢܥܒܕ ܦܨܚܐ܂ ܐܠܐ ܐܢ ܒܐܘܪܫܠܡ ܒܠܚܘܕ܂ ܝܘܡܢ ܕܡܒܕܪ ܒܟܠܗܘܢ ܥܡ̈ܡܐ ܘܠܫ̈ܢܐ܂ ܒܝܬ ܛܡ̈ܐܐ ܘܥܘܪ̈ܠܐ܂ ܘܐܟܠܝܢ ܠܚܡܗܘܢ ܒܛܡܐܘܬܐ ܒܝܬ ܥܡ̈ܡܐ ܐܝܟ ܕܐܡܪ ܥܠܝܗܘܢ ܚܙܩܝܐܝܠ܂ ܟܕ ܚܘܝܗ ܐܬܐ ܕܢܐܟܘܠ ܠܚܡܗ ܒܛܡܐܘܬܐ ܘܒܥܐ ܘܐܡܪ܂ ܐܘ ܡܪܐ ܡܪ̈ܘܬܐ ܢܦܫܝ ܠܐ ܗܘܬ ܡܛܢܦܐ܂ ܘܠܐ ܥܠ ܠܦܘܡܝ ܒܣܪܐ ܛܢܦܐ܂ ܘܐܡܪ ܠܗ ܠܚܙܩܝܐܝܠ܂ ܕܗܕܐ ܐܬܐ ܬܗܘܐ܂ ܗܟܢܐ ܢܐܟܠܘܢ ܒ̈ܢܝ ܐܝܣܪܝܠ ܠܚܡܗܘܢ ܒܛܢܦܘܬܐ܂ ܒܝܬ ܥܡ̈ܡܐ ܕܐܒܕܪ ܐܢܘܢ ܠܬܡܢ܂ ܐܢ ܓܝܪ ܐܝܟ ܕܐܡܪܬ ܡܢ ܠܥܠ܂ ܕܟܕ ܒܐܪܥܗ ܗܘܐ ܐܝܣܪܝܠ ܠܐ ܫܠܝܛ ܗܘܐ ܠܗ ܒܟܠ ܐܬܪ ܠܡܟܣ ܦܨܚܐ܂ ܐܠܐ ܩܕܡ ܚܕ ܡܕܒܚܐ ܒܐܘܪܫܠܡ܂ ܝܘܡܢܐ ܐܝܟܢܐ ܡܫܟܚ ܠܡܥܒܕ ܐܪܙ ܦܨܚܐ܂ ܕܗܐ ܒܝܬ ܥܡ̈ܡܐ ܢܘܟܪ̈ܝܐ ܡܒܕܪ܂ ܡܟܝܠ ܠܝܬ ܠܗܘܢ ܫܘܠܛܢܐ܂ ܘܒܢܒܝܐ ܗܟܢܐ ܣܗܕ ܥܠܝܗܘܢ܂ ܕܝܘܡ̈ܬܐ ܣܓ̈ܝܐܐ ܢܬܒܘܢ ܒ̈ܢܝ ܐܝܣܪܝܠ ܕܠܐ ܕܒܚ̈ܐ܂ ܘܕܠܐ ܡܕܒܚܐ܂ ܘܕܠܐ ܠܒܫ ܐܦܘܕܐ ܘܣܐܡ ܒܣܡ̈ܐ܂ ܘܬܘܒ ܐܡܪ ܠܗ ܠܐܘܪܫܠܡ܂ ܕܐܒܛܠ ܚܕܘ̈ܬܗ ܘܥܕ̈ܥܕܝܗ܂ ܘܪܝܫ ܝܪ̈ܚܝܗ ܘܫܒܬܗ/ܘܫܒ̈ܬܗ/܂ ܘܥܠ ܩܒܘܬܐ ܕܕܝܬܩܐ ܐܡܪ܂ ܕܠܐ ܠܡ ܢܐܡܪܘܢ ܬܘܒ ܩܒܘܬܐ ܕܕܝܬܩܐ ܕܡܪܝܐ܂ ܘܠܐ ܢܬܕܟܪܘܢܗ܂ ܘܠܐ ܬܬܥܒܕ ܬܘܒ܂ ܡܟܝܠ ܕܐܡܪ ܕܠܐ ܢܬܕܟܪܘܢܗ ܘܠܐ ܬܬܥܒܕ܂ ܘܠܐ ܬܣܩ ܥܠ ܠܒܐ܂ ܠܡܢܐ ܗܘ ܡܡܪܚܝܢ ܠܡܥܒܕܗ܂ ܘܡܘܫܐ ܩܕܡ ܐܡܪ ܥܠܝܗܘܢ܂ ܕܐܛܢ ܐܢܘܢ ܒܥܡ ܕܠܐ ܥܡ܂ ܘܒܥܡܐ ܣܟܠܐ ܐܪܓܙ ܐܢܘܢ܂ ܗܫܐ ܠܟ ܡܫܐܠ ‍[ܐܢܐ‍]ܐܘ ܕܪܘܫܐ ܚܟܝܡܐ ܕܥܡܐ܂ ܕܠܐ ܒܚܪ ܡ̈ܠܝ ܢܡܘܣܐ܂ ܚܘܢܝ ܐܡܬܝ ܫܠܡܬ ܗܕܐ܂ ܕܐܛܢ ܐܠܗܐ ܠܥܡܗ ܒܥܡ ܕܠܐ ܥܡ܂ ܘܒܥܡܐ ܣܟܠܐ ܐܡܬܝ ܐܪܓܙ ܐܢܘܢ܂ ܐܢ ܕܝܢ ܬܛܢ ܒܥܡܐ ܕܡܢ ܥܡ̈ܡܐ܂ ܡܠܬܐ ܕܟܬܝܒܐ ܡܫܠܡ ܐܢܬ܂","english":"These great and wondrous mysteries, my beloved. For when Israel was in its own land, it was not permitted to perform the Passover except only in Jerusalem. The day when they were scattered among all the peoples and tongues, among the unclean and the uncircumcised, and they ate their bread in uncleanness among the nations, as Ezekiel said concerning them, when he showed the sign that they would eat their bread in uncleanness, and he cried out and said, \"O Lord of lords, my soul was not defiled, and no defiled flesh entered my mouth.\" And he said to Ezekiel, that this sign would be: thus the children of Israel would eat their bread in defilement among the nations where they were scattered to there. For if, as I said above, when Israel was in its land it was not permitted to them in every place to sacrifice the Passover, but only before one altar in Jerusalem, how then can they perform the mystery of the Passover, seeing that they are scattered among foreign peoples? Therefore they have no authority. And the prophet thus testified concerning them, that the children of Israel spent many days without sacrifices, and without an altar, and without wearing the ephod and placing the incense. And again he said to Jerusalem, that her rejoicings and her festivals, her new moons and her sabbaths, were abolished. And concerning the Ark of the Covenant he said, \"They will no longer speak of the Ark of the Covenant of the Lord, nor will they remember it, nor will it be made again.\" Now since he said that they would not remember it and it would not be made, and it would not come to mind, why then are they eager to perform it? And Moses earlier said concerning them, \"They will err among a people that is not a people, and among a foolish people they will provoke them.\" Now I ask you, O wise disputant of the people, who does not examine my words from the Law, show me when this was fulfilled: that God made his people err among a people that is not a people, and among a foolish people when did they provoke them? For if you err among the people of what peoples, the word of Scripture will convict you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"Aphrahat alludes to Ezekiel 4:14, where Ezekiel laments that his soul was not defiled and no defiled flesh entered his mouth, applied here to Israel's diaspora condition.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses","severity":"info","text":"The reference to Moses saying 'They will err among a people that is not a people' echoes Deuteronomy 32:21, where Moses warns of Israel's future straying among foolish nations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Passover","severity":"info","text":"Aphrahat emphasizes that the Passover sacrifice was restricted to Jerusalem's single altar (Deuteronomy 16:5-6), a key point in his argument that diaspora Jews lack authority to perform it.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ark of the Covenant","severity":"info","text":"The claim that the Ark of the Covenant will not be remembered or remade reflects post-exilic Jewish tradition (cf. 2 Maccabees 2:4-5) and Aphrahat's view that the old covenant is superseded.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rhetorical question","severity":"info","text":"Aphrahat concludes with a direct challenge to a hypothetical 'wise disputant of the people', a rhetorical device common in Syriac disputations to engage the reader and underscore his argument.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Syriac text","severity":"caution","text":"The Syriac phrase 'ܘܫܒܬܗ/ܘܫܒ̈ܬܗ/' shows a textual variant between singular and plural 'sabbaths', possibly a scribal correction; the English draft reads 'her sabbaths' (plural).","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wise disputant of the people' is ambiguous; it may be a rhetorical figure or a specific opponent. The reading taken is a generic rhetorical device.","The phrase 'they will err among a people that is not a people' is ambiguous in its referent; the reading taken is a citation of Deuteronomy 32:21."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"ܕܩܕܡ ܡܘܫܐ ܘܪܫܡ ܠܟ ܒܣܦܪܐ܂ ܘܐܢ ܬܥܒܕ ܦܨܚܐ ܒܐܬܪ ܐܬܪ ܒܝܬ ܬܘܬܒܘܬܟ܂ ܒܥܒܪ ܦܘܩܕܢܐ ܬܥܒܕܝܘܗܝ܂ ܡܛܠ ܕܟܬܝܒ ܠܟܘܢ ܟܬܒܐ ܕܫܘܒܩܢܐ܀ ܘܐܠܐ ܡܬܛܦܝܣ ܐܢܬ܂ ܫܡܥ ܠܐܪܡܝܐ ܢܒܝܐ ܕܐܡܪ܂ ܫܒܩܬ ܒܝܬܝ ܫܒܩܬ ܝܪܬܘܬܝ܂ ܝܗܒܬ ܚܒܝܒܬ ܢܦܫܝ ܒܐܝܕܐ ܕܒ̈ܥܠܕܒܒܝܗ ܘܛܝܪܐ ܡܨܝܪܬܐ ܗܘܬ ܠܝ ܝܪܬܘܬܝ܂ ܡܢܗ ܗܝ ܛܝܪܐ ܡܨܝܪܬܐ܂ ܠܟ ܡܫܐܠ ܐܢܐ ܛܝܪܐ ܓܝܪ ܡܨܝܪܬܐ ܐܝܬܝܗ ܥܕܬܐ ܕܥܡܡ̈ܐ܂ ܚܙܝ ܐܝܟܢܐ ܩܪܐ ܠܗ ܡܨܝܪܬܐ܂ ܡܛܠ ܕܡܢ ܠܫ̈ܢܐ ܣ̈ܓܝܐܐ ܡܟܢܫܐ܂ ܘܡܢ ܥܡ̈ܡܐ ܪ̈ܚܝܩܐ ܡܩܪܒܐ܂ ܘܐܠܐ ܕܝܢ ܡܬܛܦܝܣ ܐܢܬ܂ ܕܗܘܘ ܥܡܡ̈ܐ ܝܪܬܘܬܗ ܕܐܠܗܐ܂ ܫܡܥ ܬܘܒ ܐܝܟܢܐ ܐܡܪ ܐܪܡܝܐ܂ ܟܕ ܩܪܐ ܠܥܡ̈ܡܐ܂ ܘܡܣܠܐ ܠܐܝܣܪܝܠ܂ ܐܡܪ ܓܝܪ ܩܘܡܘ ܥܠ ܐܘܪ̈ܚܬܐ ܘܚܙܘ ܘܫܐܠܘ ܥܠ ܫܒ̈ܝܠܝ ܥܠܡܐ܂ ܘܚܙܘ ܐܝܕܐ ܐܘܪܚܐ ܫܦܝܪܐ ܙܠܘ ܒܗ܂ ܘܐܡܪܬܘܢ ܕܠܐ ܐܙܠܝܢ ܚܢܢ܂ ܘܬܘܒ ܐܡܪ܂ ܐܩܝܡܬ ܥܠܝܟܘܢ ܕܘܩ̈ܐ ܕܬܫܡܥܘܢ ܠܩܠ ܫܝܦܘܪܐ܂ ܘܐܡܪܘ ܕܠܐ ܫܡܥܝܢ ܚܢܢ܂ ܗܝܕܝܢ ܟܕ ܠܐ ܫܡܥܘܗܝ ܒ̈ܢܝ ܐܝܣܪܝܠ ܐܬܦܢܝ ܠܗ ܥܠ ܥܕܬܐ ܕܡܢ ܥܡ̈ܡܐ܂ ܐܡܪ ܓܝܪ ܫܡܥܘ ܥܡ̈ܡܐ ܘܕܥܝ ܥܕܬܐ ܕܒܗܘܢ܂ ܘܕܘܝܕ ܐܡܪ ܕܐܬܕܟܪ ܥܕܬܟ ܕܩܢܝܬ ܡܢ ܩܕܝܡ܂ ܘܐܫܥܝܐ ܐܡܪ ܫܡܥܘ ܥܡ̈ܡܐ ܡܕܡ ܕܥܒܕܬ܂ ܘܕܥܘ ܪ̈ܚܝܩܐ ܓܢܒܪܘܬܝ܂ ܘܬܘܒ ܐܡܪ ܐܫܥܝܐ ܥܠ ܥܕܬܐ ܕܒܥܡ̈ܡܐ ܥܬܝܕܐ ܕܬܗܘܐ܂ ܐܡܪ ܓܝܪ ܕܢܗܘܐ ܒܝܘܡ̈ܬܐ ܐܚܪ̈ܝܐ܂ ܡܬܩܢ ܛܘܪ ܒܝܬܗ ܕܡܪܝܐ ܒܪܝܫ ܛܘܪ̈ܐ܂ ܘܪܡ ܡܢ ܪ̈ܡܬܐ܂ ܘܢܣܟܘܢ ܠܗ ܟܠܗܘܢ ܥܡ̈ܡܐ܂ ܘܠܡܢܐ ܐܡܪ ܐܫܥܝܐ ܕܫܡܥܘ ܥܡ̈ܡܐ ܡܕܡ ܕܥܒܕܬ܂ ܘܕܥܘ ܪ̈ܚܝܩܐ ܓܢܒܪܘܬܝ܂ ܐܬܪܗܒܘ ܚ̈ܛܝܐ ܒܨܗܝܘܡ ܘܐܪܬܝܬܐ ܢܦܠ ܒܚ̈ܢܦܐ܂ ܡܢܐ ܗܝ ܗܕܐ ܕܡܫܡܥ ܡܕܡ ܕܥܒܕ ܘܡܘܕܥ ܠܪ̈ܚܝܩܐ ܓܢܒܪܘܬܗ܂ ܘܡܪܗܒ ܠܚ̈ܛܝܐ ܒܨܗܝܘܢ܂ ܘܡܦܠ ܐܪܬܝܬܐ ܒܚ̈ܢܦܐ܂","english":"which Moses set down before you and inscribed for you in the book. And if you perform the Passover in each place of your dwelling, you will perform it contrary to the commandment, because the book of release is written for you. But if you are persuaded, listen to the prophet Jeremiah, who said: I left my house, I left my inheritance; I gave my beloved self into the hands of my enemies, and a besieged fortress became my inheritance. What is that besieged fortress? I ask you, for that besieged fortress is the Church of the peoples. See how he calls it a fortress, because it is besieged by many nations and is approached by distant peoples. But if you are persuaded that the peoples are the inheritance of God, listen again to how Jeremiah spoke when he called to the peoples and reproached Israel. For he said: Arise, go on the roads, and see, and ask about the paths of the world, and see which road is good, go on it, and say that you will not go astray. And again he said: I set over you watches that you might hear the sound of the trumpet, and they said that you would not hear amiss. Then, when the children of Israel did not listen to him, he turned to the Church among the peoples. For he said: Hear, O peoples, and know the Church that is among you. And David said: Remember your Church which you established from the beginning. And Isaiah said: Hear, O peoples, what I have done, and let the distant know my might. And again Isaiah spoke concerning the Church that is to be among the peoples in the future. For he said: In the last days, the house of the Lord will be established at the top of the mountains, and raised up from the heights, and all the peoples will gather to it. And why did Isaiah say: Hear, O peoples, what I have done, and let the distant know my might? The sinners were emboldened in their thirst, and trembling fell upon the guilty. What is this that makes known what has been done and reveals to the distant his might, and emboldens the sinners in their thirst, and casts trembling upon the guilty?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܬܒܐ ܕܫܘܒܩܢܐ","severity":"info","text":"The phrase 'book of release' (kṯāḇā d-šūḇqānā) likely refers to the prophetic permission for a diaspora Passover, distinct from the Deuteronomic law requiring centralization.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"Aphrahat adapts Jeremiah's laments (e.g., Jer 12:7-9) to depict Israel's loss of inheritance, reinterpreting the 'besieged fortress' as the Church among the nations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"besieged fortress","severity":"info","text":"The image of a 'besieged fortress' (ṭīrā mṣīrtā) reflects the precarious status of the Christian community in the Sasanian Empire, surrounded by non-Christian peoples.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'if you are persuaded'","severity":"info","text":"The repeated conditional 'if you are persuaded' (ʾen dēn metṭappīs ʾant) structures the argument, introducing Jeremiah's and Isaiah's testimonies to justify the diaspora Church.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Church of the peoples","severity":"info","text":"Aphrahat's identification of the 'Church of the peoples' (ʿīdtā d-ʿammē) as the true heir of Israel's inheritance is a distinctive Syriac Christian ecclesiological claim, echoed in later Syriac writers.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Isaiah's 'hear, O peoples'","severity":"caution","text":"The Isaiah quotation is not verbatim from the Peshitta; Aphrahat may be paraphrasing or conflating Isa 42:13 and 66:20, making precise identification uncertain.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'book of release' is ambiguous: it may refer to a specific lost text or be a rhetorical figure for prophetic permission.","The source of the Isaiah citation is unclear; it may be a conflation of multiple verses or a paraphrase."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܩܪܐ ܓܝܪ ܠܥܡ̈ܡܐ ܘܡܛܢ ܒܗܘܢ ܠܥܡܐ܂ ܘܡܘܕܥ ܠܪ̈ܚܝܩܘܗܝ ܓܢܒܪܘܬܗ܂ ܟܕ ܡܝܬܐ ܪܘܓܙܐ ܕܕܐܢ ܠܥܡܗ܂ ܘܡܪܗܒ ܠܚ̈ܛܝܝܗ ܕܨܗܝܘܢ܂ ܕܡܫܡܗܐ ܗܘܬ ܩܘܪܝܬ ܩܘܕܫܐ܂ ܘܡܦܠ ܪܬܝܬܐ ܒܚ̈ܢܦܐ܂ ܕܐܝܬܝܗܘܢ ܢܒ̈ܝܐ ܕܫܘܩܪܐ܂ ܐܝܟ ܕܐܡܪ ܥܠ ܢܒ̈ܝܝ ܐܘܪܫܠܡ܂ ܕܡܢܗܘܢ ܢܦܩܬ ܚܢܦܘܬܐ ܒܟܠܗ ܐܪܥܐ܀ ܫܡܥܬ ܕܝܢ ܚܒܝܒܝ ܥܠ ܦܨܚܐ ܗܢܐ ܕܐܡܪܬ ܠܟ܂ ܕܐܬܝܗܒ ܐܪܙܗ ܠܥܡܐ ܩܕܡܝܐ܂ ܘܫܪܪܗ ܡܫܬܡܥ ܝܘܡܢܐ ܒܥܡ̈ܡܐ܂ ܣܓܝ ܓܝܪ ܡܕܘܕܢ ܬܪ̈ܥܝܬܐ ܕܒ̈ܢܝ ܐܢܫܐ ܫܒܪ̈ܐ ܘܗܕܝ̈ܘܛܐ܂ ܥܠ ܗܢܐ ܝܘܡܐ ܪܒܐ ܕܥܕܥܝܕܐ ܕܐܝܟܢܐ ܠܡ ܢܕܥܝܘܗܝ ܘܢܛܪܝܘܗܝ܂ ܐܡܪܐ ܓܝܪ ܕܫܪܪܐ ܐܝܬܘܗܝ ܦܪܘܩܢ܂ ܒܪ ܫܢܬܐ ܕܠܝܬ ܒܗ ܡܘܡܐ܂ ܐܝܟ ܕܐܡܪ ܥܠܘܗܝ ܢܒܝܐ܂ ܕܠܝܬ ܒܗ ܥܘܠܐ܂ ܐܦ ܠܐ ܢܟܠܐ ܐܫܬܟܚ ܒܦܘܡܗ܂ ܐܠܐ ܡܪܝܐ ܨܒܐ ܕܢܡܟܟܝܘܗܝ ܘܢܚܫܝܘܗܝ܂ ܘܕܩܪܝܗܝ ܒܪ ܫܢܬܐ܂ ܡܛܠ ܕܛܠܐ ܗܘܐ ܡܢ ܚ̈ܛܗܐ܂ ܐܝܟ ܕܐܡܪ ܠܬܠܡ̈ܝܕܘܗܝ܂ ܕܐܠܐ ܬܬܗܦܟܘܢ ܘܬܗܘܘܢ ܐܝܟ ܗܠܝܢ ܛ̈ܠܝܐ܂ ܠܐ ܬܥܠܘܢ ܠܡܠܟܘܬ ܫܡܝܐ܂ ܘܐܫܥܝܐ ܐܡܪ ܥܠ ܙܕܝܩܐ܂ ܕܛܠܝܐ ܕܚܛܐ ܒܪ ܡܐܐ ܫ̈ܢܝܢ ܢܡܘܬ ܕܢܬܠܝܛ܀ ܐܟܠ ܓܝܪ ܦܪܘܩܢ ܦܨܚܐ ܥܡ ܬܠܡ̈ܝܕܘܗܝ ܒܠܠܝܐ ܢܛܝܪܐ ܕܐܪܒܥܣܪܐ܂ ܘܐܬܗ ܕܦܨܚܐ ܒܫܪܪܐ ܥܒܕ ܠܗܘܢ ܠܬܠܡܝ̈ܕܘܗܝ܂ ܒܬܪ ܕܢܦܩ ܝܗܘܕܐ ܡܢ ܠܘܬܗܘܢ܂ ܢܣܒ ܠܚܡܐ ܘܒܪܟ ܘܝܗܒ ܠܬܠܡ̈ܝܕܘܗܝ ܘܐܡܪ ܠܗܘܢ܂ ܕܗܢܘ ܦܓܪܝ ܣܒܘ ܐܟܘܠܘ ܡܢܗ ܟܠܟܘܢ܂ ܘܐܦ ܥܠ ܚܡܪܐ ܗܟܢܐ ܒܪܟ ܘܐܡܪ ܠܗܘܢ܂ ܗܢܘ ܕܡܝ ܕܕܝܬܩܐ ܚܕܬܐ ܕܚܠܦ ܣ̈ܓܝܐܐ ܡܬܐܫܕ ܠܫܘܒܩܢܐ ܕܚ̈ܛܗܐ܂ ܗܟܢܐ ܠܡ ܗܘܝܬܘܢ ܥܒܕܝܢ ܠܕܘܟܪܢܝ ܐܡܬܝ ܕܡܬܟܢܫܝܢ ܐܢܬܘܢ܂ ܥܕܠܐ ܢܬܬܚܕ ܡܪܢ܂ ܗܠܝܢ ܐܡܪ܂ ܘܩܡ ܡܪܢ ܡܢ ܟܪ ܕܥܒܕ ܦܨܚܐ ܘܝܗܒ ܦܓܪܗ ܠܡܐܟܠ܂ ܘܕܡܗ ܠܡܫܬܐ܂","english":"He called the peoples and mixed them with the people, and made known to those far off his power, while the anger of the Lord was kindled against his people, and he hastened the sinners of Zion, for the holy city was desolate, and he cast trembling among the pagans, who are the sons of falsehood, as he said concerning the sons of Jerusalem, from whom hypocrisy went out into the whole land. I have heard, my beloved, concerning this Passover of which you spoke to me, that its mystery was given to the first people, and its truth is heard today among the peoples. For many are confused, the thoughts of the sons of men, youths and commoners, concerning this great day of the feast, how they should know it and keep it. For he said that the truth is the Savior, a pure lamb without blemish, as the prophet said concerning him, that there is no iniquity in him, nor was any defect found in his mouth, but the Lord desired his humility and his suffering, and called him a pure lamb, because he was a lamb for sins, as he said to his disciples: \"Unless you turn and become like these lambs, you will not enter the kingdom of heaven.\" And Isaiah said concerning the righteous: \"A lamb that sins, a son of a hundred years, will die in the third.\" For the Savior ate the Passover with his disciples on the night of the fourteenth, and the truth of the Passover he made for his disciples, after Judas had gone out from them. He took bread, blessed it, and gave it to his disciples, and said to them: \"This is my body; take, eat, and be filled with it.\" And likewise over the wine he blessed and said to them: \"This is the blood of the new covenant, which is shed for the remission of sins for many. Thus shall you do in remembrance of me when you are gathered together, before the Lord is taken.\" These things he said, and the Lord rose from the supper where he had made the Passover and gave his body to be eaten and his blood to be drunk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term pṣḥā (Passover) is used here both for the Jewish feast and for the Christian Eucharist, reflecting Aphrahat's typological identification of the two.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡܪ ܠܬܠܡ̈ܝܕܘܗܝ ܕܐܠܐ ܬܬܗܦܟܘܢ ܘܬܗܘܘܢ ܐܝܟ ܗܠܝܢ ܛ̈ܠܝܐ","severity":"info","text":"The saying attributed to Jesus about becoming like lambs is not a direct Gospel quotation; it may echo Matt 18:3 or a lost tradition, but the wording is Aphrahat's own.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܫܥܝܐ ܐܡܪ ܥܠ ܙܕܝܩܐ ܕܛܠܝܐ ܕܚܛܐ ܒܪ ܡܐܐ ܫ̈ܥܝܥ ܢܡܘܬ ܕܢܬܠܝܛ","severity":"info","text":"The citation of Isaiah is obscure; it does not correspond to any known biblical verse. It may be a paraphrase or a lost apocryphon, possibly conflating Isa 53 and 65:20.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܠܝܐ ܢܛܝܪܐ ܕܐܪܒܥܣܪܐ","severity":"info","text":"Aphrahat places the Last Supper on the night of the 14th of Nisan, aligning with the Quartodeciman tradition that the Passover was celebrated on that date, regardless of the day of the week.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܗܢܘ ܕܡܝ ܕܕܝܬܩܐ ܚܕܬܐ","severity":"info","text":"The phrase 'blood of the new covenant' echoes the Eucharistic words in the Syriac liturgy and anticipates later Syriac sacramental theology, where the wine is explicitly the blood of the new dispensation.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܩܡ ܡܪܢ ܡܢ ܟܪ ܕܥܒܕ ܦܨܚܐ","severity":"caution","text":"The phrase 'the Lord rose from the supper' could be read as a narrative of the institution, but the syntax is ambiguous: it may mean he rose after the meal, or that he rose (from the dead) after having made the Passover.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' who said 'there is no iniquity in him' is unclear; it may be a reference to a non-canonical source or a loose paraphrase of Isaiah 53.","The phrase 'a lamb that sins, a son of a hundred years, will die in the third' is obscure and may be corrupt or a misremembered citation."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܘܐܙܠ ܥܠ ܬܠܡ̈ܝܕܘܗܝ ܠܗܝ ܕܘܟܬܐ ܕܐܬܬܚܕ ܒܗ ܡܢ ܓܝܪ ܕܐܟܠ ܦܓܪܗ ܘܫܬܐ ܕܡܗ ܐܬܚܫܒ ܠܗ ܥܡ ܡܝ̈ܬܐ܂ ܡܪܢ ܒܐܝ̈ܕܝ ܢܦܫܗ ܦܓܪܗ ܝܗܒ ܠܡܐܟܠ܂ ܘܥܕ ܠܐ ܢܨܛܠܒ ܝܗܒ ܕܡܗ ܠܡܫܬܐ܂ ܘܐܬܬܚܕ ܒܠܠܝܐ ܕܐܪܒܥܣܪܐ ܘܐܬܕܝܢ ܥܕܡܐ ܠܫܬ ܫ̈ܥܝܢ܂ ܘܒܥܕܢܐ ܕܫܬ ܫ̈ܥܝܢ܂ ܚܝܒܘܗܝ ܘܐܣܩܘ ܨܠܒܘܗܝ܂ ܟܕ ܕܝܢܝܢ ܠܗ ܓܝܪ ܠܐ ܡܠܠ ܘܦܬܓܡ ܠܡ ܠܐ ܝܗܒ ܠܕܝܢ̈ܘܗܝ܂ ܡܫܟܚ ܗܘܐ ܓܝܪ ܕܡܠܠ ܘܢܬܠ ܦܬܓܡܐ܂ ܐܠܐ ܠܐ ܡܫܟܚܐ ܗܘܬ ܨܒܘܬܐ܂ ܕܡܢ ܕܥܡ ܡܝ̈ܬܐ ܚܫܝܒ ܢܡܠܠ܂ ܘܡܢ ܫܬ ܫܥ̈ܝܢ ܠܬܫܥ ܗܘܐ ܠܗ ܚܫܘܟܐ܂ ܘܐܫܠܡ ܪܘܚܗ ܠܐܒܘܗܝ ܒܬܫܥ ܫ̈ܥܝܢ܂ ܘܗܘܐ ܒܝܬ ܡܝ̈ܬܐ܂ ܒܠܠܝܐ ܕܢܓܗ ܚܡܫܥܣܪܐ܂ ܠܠܝܐ ܕܫܒܬܐ ܘܝܘܡܐ ܟܠܗ܂ ܘܬܠܬ ܫܥ̈ܝܢ ܒܥܪܘܒܬܐ܂ ܘܒܠܠܝܐ ܕܢܓܗ ܚܕܒܫܒܐ܂ ܒܙܒܢܐ ܕܝܗܒ ܦܓܪܗ܂ ܘܕܡܗ ܠܬܠܡ̈ܝܕܘܗܝ܂ ܩܡ ܡܢ ܒܝܬ ܡܝ̈ܬܐ܀ ܡܟܝܠ ܚܘܢ ܐܘܢ ܚܟܝܡܐ ܐܝܠܝܢ ܐܢܘܢ ܬܠܬܐ ܝܘܡ̈ܝܢ ܘܬܠܬܐ ܠܝ̈ܠܘܢ܂ ܕܗܘܐ ܦܪܘܩܢ ܒܝܬ ܡ̈ܝܬܐ܂ ܕܗܐ ܚܙܝܢ ܐܢܚܢܢ ܕܬܠܬ ܫ̈ܥܝܢ ܕܥܪܘܒܬܐ܂ ܘܠܠܝܐ ܕܢܓܗܐ ܫܒܬܐ܂ ܘܝܘܡܐ ܟܠܗ܂ ܘܒܠܠܝܐ ܕܚܕ ܒܫܒܐ ܩܡ ܠܗ܂ ܣܝܟ ܐܢܘܢ ܠܝ ܗܠܝܢ ܬܠܬܐ ܝܘܡ̈ܝܢ ܘܬ̈ܠܬܐ ܠܝ̈ܠܘܢ܂ ܐܝܟܐ ܐܢܘܢ܂ ܕܗܐ ܝܘܡܐ ܘܠܠܝܐ ܟܕ ܫܠܡܝܢ ܗܘܐ܂ ܐܠܐ ܫܪܝܪܐܝܬ ܐܝܟ ܕܐܡܪ ܦܪܘܩܢ ܕܐܝܟ ܕܗܘܐ ܝܘܢܢ ܒܪ ܡܬܝ ܒܟܪܣܗ ܕܢܘܢܐ܂ ܬܠܬܐ ܝܘܡ̈ܝܢ ܘܬܠܬܐ ܠܝ̈ܠܘܢ܂ ܗܟܢܐ ܢܗܘܐ ܒܪܗ ܕܐܢܫܐ ܒܠܒܗ ܕܐܪܥܐ܂ ܡܢ ܥܕܢܐ ܓܝܪ ܕܝܗܒ ܦܓܪܗ ܠܡܐܟܠ ܘܕܡܗ ܠܡܫܬܐ܂ ܗܟܢܐ ܗܘܝܢ ܬܠܬܐ ܝܘܡܝܢ ܘܬܠܬܐ ܠܝ̈ܠܘܢ܂ ܥܕܢܐ ܠܡ ܓܝܪ ܠܠܝܐ ܗܘܐ܂ ܟܕ ܢܦܩ ܝܗܘܕܐ ܡܢ ܠܘܬܗܘܢ܂ ܘܗܢܘܢ ܚܕܥܣܪ ܬܠܡ̈ܝܕܘܗܝ ܐܟܠܘ ܦܓܪܗ ܕܦܪܘܩܢ ܘܐܫܬܝܘ ܕܡܗ܂ ܗܐ ܡܟܝܠ ܚܕ ܠܠܝܐ ܕܢܓܗܐ ܥܪܘܒܬܐ܂ ܘܥܕܡܐ ܠܫܬ ܫ̈ܥܝܢ܂ ܕܕܢܘܗܝ܂ ܗܐ ܡܟܝܠ ܝܘܡܐ ܚܕ ܘܠܠܝܐ ܚܕ܂","english":"He went with his disciples to the place where he was seized. For he who ate his flesh and drank his blood was counted among the dead. But he gave his own body to be eaten by his own hands, and before he was crucified he gave his blood to be drunk. And he was seized on the night of the fourteenth and was judged until the sixth hour, and at the sixth hour they condemned him and raised him up on the cross. For when he was judged he did not speak, and he gave no answer to his judges. For he was able to speak and to give an answer, but the opportunity was not possible, for he who is counted among the dead does not speak. And from the sixth hour to the ninth hour there was darkness for him, and he gave up his spirit to his Father at the ninth hour. And he was among the dead on the night of the fifteenth, the night of the Sabbath and the whole day, and three hours on the evening of the Sabbath, and on the night of the first day of the week, at the time when he gave his body and his blood to his disciples, he rose from among the dead. Now show me, O wise one, where are the three days and three nights that the Saviour was among the dead? For behold, we see that three hours of the evening of the Sabbath, and the night of the Sabbath, and the whole day, and on the night of the first day of the week he rose. The sum is not three days and three nights for me. Where are they? For behold, a day and a night are completed. But truly, as the Saviour said, as Jonah the son of Amittai was in the belly of the whale three days and three nights, so was the Son of Man in the heart of the earth. For from the time when he gave his body to be eaten and his blood to be drunk, thus there were three days and three nights. For it was not at night that Judas went out from them, and the eleven disciples ate the flesh of the Saviour and drank his blood. Behold now, one night of the evening of the Sabbath, and until the sixth hour of his judgment. Behold now, one day and one night.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܠܠܝܐ ܕܐܪܒܥܣܪܐ","severity":"info","text":"The phrase 'on the night of the fourteenth' refers to the 14th of Nisan, the beginning of the Passover in the Jewish calendar, when Jesus was arrested.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܢܢ ܒܪ ܡܬܝ","severity":"info","text":"The reference to Jonah son of Amittai (Jonah 1:17) is used as a typological parallel for Christ's three days and three nights in the tomb.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܠܬܐ ܝܘܡ̈ܝܢ ܘܬܠܬܐ ܠܝ̈ܠܘܢ","severity":"info","text":"Aphrahat calculates the time from the Last Supper (night of 14th Nisan) to the resurrection (night of Sunday) as three days and three nights, counting inclusively and including partial days.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܟܠܘ ܦܓܪܗ ܕܦܪܘܩܢ ܘܐܫܬܝܘ ܕܡܗ","severity":"info","text":"The description of the disciples eating the flesh and drinking the blood of the Saviour reflects early Syriac eucharistic theology, emphasizing a literal consumption of the elements.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܟܝܠ ܚܘܢ ܐܘܢ ܚܟܝܡܐ","severity":"info","text":"The rhetorical question 'Now show me, O wise one' marks a shift from narrative to a disputational style, typical of Aphrahat's Demonstrations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise counting of the three days and three nights is ambiguous; Aphrahat's calculation includes the night of the 14th, the day of the 15th, and the night of Sunday, but the exact boundaries are debated."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܘܬܠܬ ܫ̈ܥܝܢ ܕܗܘܐ ܚܫܟܐ܂ ܕܡܢ ܫܬ ܫ̈ܥܝܢ ܠܬܫܥ܂ ܠܬܠܬ ܫ̈ܥܝܢ ܕܒܬܪ ܚܫܟܐ܂ ܗܐ ܬܪ̈ܝܢ ܝܘ̈ܡܝܢ܂ ܘܬܪ̈ܝܢ ܠܝ̈ܠܘܢ܂ ܘܠܠܝܐ ܫܠܡܐ ܕܢܓܗܐ ܫܒܬܐ܂ ܘܝܘܡܐ ܟܠܗ ܕܫܒܬܐ܂ ܫܠܡܘ ܠܗ ܡܟܝܠ ܠܡܪܢ ܒܝܬ ܡܝ̈ܬܐ܂ ܬܠܬܐ ܝܘܡ̈ܝܢ ܘܬܠܬ ܠܝ̈ܠܘܢ܂ ܘܒܠܠܝܐ ܕܚܕܒܫܒܐ ܩܡ ܠܗ ܡܢ ܒܝܬ ܡ̈ܝܬܐ܀ ܦܨܚܐ ܓܝܪ ܕܝܗܘ̈ܕܝܐ ܝܘܡܐ ܗܘ ܕܐܪܒܥܣܪܐ ܠܠܝܗ ܘܐܝܡܡܗ܂ ܘܕܝܠܢ ܝܘܡܐ ܕܚܫܐ ܪܒܐ ܝܘܡܐ ܗܘ ܕܥܪܘܒܬܐ܂ ܝܘܡܐ ܕܚܡܫܥܣܪܐ ܠܠܝܗ ܘܐܝܡܡܗ܂ ܗܝܕܝܢ ܒܬܪ ܦܨܚܐ ܐܟܠ ܐܝܣܪܝܠ ܦܛܝܪܐ ܫܒܥܐ ܝܘܡ̈ܝܢ܂ ܥܕܡܐ ܠܚܕ ܘܥܣܪ̈ܝܢ ܒܝܪܚܐ܂ ܘܚܢܢ ܢܛܪܝܢ ܚܢܢ ܦܛܝܪ̈ܐ ܥܕܥܝܕܗ ܕܦܪܘܩܢ܂ ܗܢܘܢ ܐܟܠܝܢ ܦܛܝܪܐ ܒܡܪܪܐ܂ ܘܦܪܘܩܢ ܐܣܠܝ ܠܟܣܐ ܗܘ ܕܡܪܪܐ܂ ܘܫܩܠܗ ܠܟܠܗ ܡܪܝܪܘܬܐ ܕܥܡ̈ܡܐ ܟܕ ܛܥܡ ܘܠܐ ܨܒܐ ܠܡܫܬܐ܂ ܝܗܘ̈ܕܝܐ ܕܝܢ ܡܕܟܪܝܢ ܥܠܝܗܘܢ ܚ̈ܛܗܝܗܘܢ ܡܢ ܥܕܢ ܠܥܕܢ܂ ܘܚܢܢ ܡܥܗܕܝܢ ܚܢܢ ܨܠܝܒܘܬܗ ܘܨܥܪܗ ܕܦܪܘܩܢ܂ ܗܢܘܢ ܓܝܪ ܒܦܨܚܐ ܢܦܩܘ ܡܢ ܫܘܥܒܕܗ ܕܦܪܥܘܢ܂ ܘܐܢܚܢܢ ܒܝܘܡ ܨܠܝܒܘܬܐ ܐܬܦܪܩܢ ܡܢ ܫܘܥܒܕܗ ܕܣܛܢܐ܂ ܗܢܘܢ ܢܟܣܘ ܐܡܪܐ ܡܢ ܥܢܐ܂ ܘܒܕܡܗ ܐܬܦܨܝܘ ܡܢ ܡܚܒܠܢܐ܂ ܘܚܢܢ ܒܕܡܗ ܕܒܪܐ ܒܚܝܪܐ ܐܬܦܪܩܢ ܡܢ ܥܒ̈ܕܐ ܕܚܒܠܐ ܕܣܥܪܝܢ ܗܘܝܢ܂ ܠܗܘܢ ܡܘܫܐ ܡܕܒܪܢܐ܂ ܘܠܢ ܗܘܐ ܠܢ ܝܫܘܥ ܗܕܝܐ ܘܦܪܘܩܐ܂ ܠܗܘܢ ܦܠܓ ܡܘܫܐ ܝܡܐ ܘܐܥܒܪ ܐܢܘܢ܂ ܘܦܪܘܩܢ ܦܠܓܗ ܠܫܝܘܠ ܘܬܒܪ ܬܪ̈ܥܝܗ܂ ܟܕ ܥܠ ܠܓܘܗ ܘܦܬܚ ܐܢܘܢ܂ ܘܕܪܫ ܐܘܪܚܐ ܩܕܡ ܟܠ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܗ܂ ܠܗܘܢ ܐܬܝܗܒ ܡܢܢܐ ܠܡܐܟܠ܂ ܘܠܢ ܝܗܒ ܡܪܢ ܦܓܪܗ ܕܢܐܟܘܠ܂ ܠܗܘܢ ܐܦܩ ܡ̈ܝܐ ܡܢ ܟܐܦܐ܂ ܘܠܢ ܐܪܕܝ ܦܪܘܩܢ ܡ̈ܝܐ ܚܝ̈ܐ ܡܢ ܟܪܣܗ܂ ܠܗܘܢ ܡܠܟ ܐܪܥܐ ܕܟܢ̈ܥܢܝܐ ܝܪܬܘܬܐ܂ ܘܠܢ ܡܠܟ ܐܪܥܐ ܕܚ̈ܝܐ ܒܡܘܠܟܢܐ܂ ܠܗܘܢ ܙܩܦ ܡܘܫܐ ܚܘܝܐ ܕܢܚܫܐ܂","english":"and three hours of darkness, from the sixth hour to the ninth, three hours after the darkness. Behold, two days and two nights, and the night of the completion of the eve of the Sabbath, and the whole day of the Sabbath, completed for him, the Lord, in the tomb of the dead: three days and three nights. And on the night of the first day of the week he rose from the tomb of the dead. For the Passover of the Jews is the day of the fourteenth, its night and its day; and ours is the day of the great passion, the day of the Preparation, the day of the fifteenth, its night and its day. Then after Passover, Israel ate unleavened bread for seven days, until the twenty-first of the month. And our Lord ate unleavened bread at the time of the Saviour. They ate unleavened bread with bitterness; and the Saviour rejected the cup of bitterness, and took upon himself all the bitterness of the peoples, when he tasted and did not wish to drink. The Jews, however, recall their sins from generation to generation; and our Lord recalls his crucifixion and his affliction. For they went out from the servitude of Pharaoh at the Passover; and our Lord was redeemed from the servitude of Satan on the day of the crucifixion. They covered the lamb with its blood, and were saved from the destroyer by its blood; and our Lord was redeemed by the blood of the chosen Son from the works of destruction that were being done. For them Moses was the leader; for us Jesus is the guide and Saviour. For them Moses divided the sea and made them cross; and our Lord divided Sheol and broke its gates, when he entered into it and opened them, and prepared a way before all who believe in him. For them manna was given to eat; and our Lord gave his body to be eaten. For them water flowed from the rock; and our Lord caused living water to flow from his side. For them the land of the Canaanites was given as an inheritance; and our Lord gave the land of the living in his kingdom. For them Moses raised up the serpent of brass.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܬܠܬ ܫ̈ܥܝܢ ܕܗܘܐ ܚܫܟܐ","severity":"info","text":"Aphrahat describes a three-hour darkness from the sixth to the ninth hour, then three hours after darkness, totaling two days and two nights plus the Sabbath eve and day, culminating in a three-day, three-night entombment and resurrection on Sunday night.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"Aphrahat contrasts the Jewish Passover (14th of Nisan) with the Christian Passion (15th of Nisan, day of Preparation), aligning the crucifixion with the 15th and the resurrection with the 17th, a chronology that differs from later normative dating.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܫܐ","severity":"info","text":"Aphrahat draws a series of typological parallels between Moses and Jesus: Moses as leader, Jesus as guide; Moses dividing the sea, Jesus dividing Sheol; Moses providing manna, Jesus providing his body; Moses striking water from rock, Jesus giving living water from his side.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܦܪܘܩܢ ܦܠܓܗ ܠܫܝܘܠ","severity":"info","text":"The image of Christ dividing Sheol and breaking its gates echoes early Christian tradition (e.g., Odes of Solomon 42) and may allude to Psalm 107 (LXX 106) or Matthew 27:52–53, though no direct citation is given.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term ܦܨܚܐ (pṣḥā) means 'Passover' and is used by Aphrahat to denote both the Jewish festival and the Christian Pascha, reflecting a shared lexical root but distinct theological interpretations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܚܢܢ ܡܥܗܕܝܢ ܚܢܢ ܨܠܝܒܘܬܗ","severity":"info","text":"Aphrahat states that Jews recall their sins annually, while Christians recall Christ's crucifixion and affliction, a polemical contrast that reflects fourth-century Syriac Christian self-definition against Judaism.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise calendrical calculation of 'three days and three nights' for the entombment is ambiguous; Aphrahat may be using inclusive counting or a symbolic schema.","The phrase 'our Lord ate unleavened bread at the time of the Saviour' is textually uncertain; the Syriac ܗܢܘܬ ܐܟܠܝܢ ܦܛܝܪܐ ܒܡܪܪܐ could be read as 'they ate unleavened bread with bitterness' or as a reference to Christ's own action."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":7,"ref":"p7","source":"ܕܟܠ ܡܢ ܕܚܙܐ ܠܗ ܢܚܐ ܡܢ ܡܚܘܬܐ ܕܚܘܝܐ܂ ܘܠܢ ܙܩܦ ܝܫܘܥ ܢܦܫܗ܂ ܕܟܕ ܢܚܘܪ ܠܘܬܗ ܢܬܦܨܐ ܡܢ ܡܚܘܬܗ ܕܚܘܝܐ ܕܐܝܬܘܗܝ ܣܛܢܐ܂ ܠܗܘܢ ܥܒܕ ܡܘܫܐ ܡܫܟܢ`ܙܒܢܐ ܕܢܩܪܒܘܢ ܒܗ ܕܒ̈ܚܐ ܘܩܘܪ̈ܒܢܐ܂ ܕܢܬܚܣܘܢ ܡܢ ܚ̈ܛܗܝܗܘܢ܂ ܘܝܫܘܥ ܐܩܝܡ ܡܫܟܢܗ ܕܕܘܝܕ ܕܢܦܠ ܘܩܡ܂ ܘܬܘܒ ܗܘ ܐܡܪ ܠܝܗ̈ܘܕܝܐ܂ ܕܗܝܟܠܐ ܗܢܐ ܕܚܙܝܢ ܐܢܬܘܢ ܟܕ ܬܫܪܘܢܝܗܝ܂ ܠܬܠܬܐ ܝܘܡ̈ܝܢ ܐܢܐ ܐܩܝܡܝܘܗܝ܂ ܘܐܣܬܟܠܘ ܬܠܡ̈ܝܕܘܗܝ ܕܥܠ ܦܓܪܗ ܗܘ ܐܡܪ܂ ܕܡܐ ܕܫܪܐܘܗܝ ܡܩܝܡ ܠܗ ܠܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܒܗ ܒܗܢܐ ܡܫܟܢܐ ܡܠܟ ܠܢ ܚ̈ܝܐ܂ ܘܒܗ ܡܬܚܣܝܢ ܚ̈ܛܗܝܢ܂ ܕܝܠܗܘܢ ܩܪܝܗܝ ܡܫܟܢ`ܙܒܢܐ܂ ܡܛܠ ܕܙܒܢܐ ܙܥܘܪܐ ܡܫܬܡܫ܂ ܘܕܝܠܢ ܗܝܟܠ ܪܘܚ ܩܘܕܫܐ ܕܠܥܠܡ܀ ܐܬܛܦܝܣ ܕܝܢ ܚܒܝܒܝ ܥܠ ܗܢܐ ܐܡܪܐ ܕܦܨܚܐ܂ ܐܝܟܢܐ ܦܩܕ ܥܠܘܗܝ ܩܕܝܫܐ܂ ܕܒܒܝܬܐ ܚܕ ܢܬܐܟܠ܂ ܘܠܐ ܒܒ̈ܬܐ ܣܓ̈ܝܐܐ܂ ܒܝܬܐ ܚܕ ܥܕܬܐ ܗܝ ܕܐܠܗܐ܂ ܘܐܡܪ ܬܘܒ ܕܠܐ ܢܐܟܠܘܢ ܡܢܗ ܐܓܝܪ̈ܐ ܘܬܘ̈ܬܒܐ܂ ܘܡܢ ܐܢܘܢ ܐܓܝܪ̈ܐ ܘܬܘ̈ܬܒܐ܂ ܐܠܐ ܐܢ ܝܘ̈ܠܦܢܘܗܝ ܐܢܘܢ ܕܒܝܫܐ܂ ܕܠܐ ܫܠܝܛ ܠܗܘܢ ܠܡܐܟܠ ܡܢ ܦܨܚܐ܂ ܕܐܡܪ ܥܠܝܗܘܢ ܦܪܘܩܢ܂ ܕܐܓܝܪܐ ܐܝܢܐ ܕܠܐ ܗܘܬ ܕܝܠܗ ܥܢܐ܂ ܡܐ ܕܚܙܐ ܕܐܒܐ ܕܐܬܐ܂ ܫܒܩ ܠܗ ܠܥܢܐ ܘܥܪܩ܂ ܘܐܡܪ ܕܠܐ ܬܐܟܠܘܢ ܡܢܗ ܟܕ ܚܝ܂ ܐܦܠܐ ܟܕ ܡܒܫܠܘ ܡܒܫܠ ܒܡܝܐ܂ ܗܕܐ ܝܕܝܥܐ ܗܝ ܘܡܦܫܩܐ܂ ܕܗܘ ܩܘܪܒܢܐ ܕܣܠܩ ܒܥܕܬܗ ܕܐܠܗܐ܂ ܒܢܘܪܐ ܗܘ ܡܛܘܝܢ ܠܗ܂ ܘܠܐ ܡܒܫܠܘ ܡܒܫܠܝܢ ܠܗ܂ ܘܠܐ ܟܕ ܚܝ ܡܬܩܪܒ܂ ܘܐܡܪ ܕܗܟܢܐ ܬܐܟܠܘܢܝܗܝ ܟܕ ܚܨ̈ܝܟܘܢ ܐܣܝܪ̈ܝܢ܂ ܘܡܣ̈ܢܝܟܘܢ ܒܪ̈ܓܠܝܟܘܢ ܘܚܘܛܪ̈ܝܟܘܢ ܒܐܝ̈ܕܝܟܘܢ܂ ܗܠܝܢ ܐܪ̈ܙܐ ܛܒ ܪܘܪܒܝܢ܂ ܡܢ ܕܐܟܠ ܕܝܢ ܡܢ ܐܡܪܐ ܕܫܪܪܐ ܡܫܝܚܐ܂ ܐܣܪ ܚܨ̈ܘܗܝ ܒܗܝܡܢܘܬܐ܂ ܘܣܐܡ ܬܘܒ ܒܪ̈ܓܠܘܗܝ ܛܘܝܒܗ ܕܐܘܢܓܠܝܘܢ܂ ܘܐܚܕ ܒܐܝܕܗ ܣܝܦܐ ܕܪܘܚܐ܂","english":"of all that saw him, he was healed from the serpent's bite. And Jesus did not hang himself, for when he looked toward him, he was saved from the serpent's bite, which is Satan. Moses made the Tabernacle of the Congregation, in which sacrifices and offerings were brought, that they might be absolved from their sins. And Jesus set up the Tabernacle of David, which fell and rose. And again he said to the Jews: \"This temple which you see, when you destroy it, after three days I will raise it up.\" And his disciples understood that he spoke concerning his body, that when they laid him to rest, he would rise after three days. In this Tabernacle the King of Life dwells, and in it sins are absolved. They call it the Tabernacle of the Congregation, because a small sacrifice is offered, and it is of the Holy Spirit forever. Now, my beloved, be attentive concerning this matter of Passover, as the Holy One commanded concerning it: that it be eaten in one house, and not in many houses. One house is the Church of God. And he said again that hired workers and strangers should not eat with him. And who are hired workers and strangers? They are his disciples who are evil, who are not permitted to eat of the Passover, concerning whom the Savior said: \"A hired worker who has no share in the flock, when he sees that the father has come, leaves the flock and flees.\" And he said: \"Do not eat with him while he is alive, nor when he is cooked, boiled in water.\" This is known and clear: that the offering which ascends in the Church of God is roasted by fire, and not boiled, nor is it offered while alive. And he said: \"Thus you shall eat it: with your loins girded, and your shoes on your feet, and your staffs in your hands.\" These are great mysteries. For when one eats of the true Lamb, Christ, he girds his loins with faith, and places again on his feet the sandal of the Gospel, and takes in his hand the sword of the Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܟܢ`ܙܒܢܐ","severity":"info","text":"The Syriac term ܡܫܟܢ`ܙܒܢܐ (maškənā də-zabbā) is a compound meaning 'Tabernacle of the Congregation', referring to the Mosaic Tabernacle. Aphrahat uses it to typologically link the Tabernacle to Christ's body and the Church.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܡܪ ܥܠܝܗܘܢ ܦܪܘܩܢ","severity":"info","text":"The saying about the hired worker who leaves the flock when the father comes echoes a parable found in John 10:12, though the wording is adapted. Aphrahat applies it to exclude unworthy disciples from the Passover.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܡܪ ܕܗܟܢܐ ܬܐܟܠܘܢܝܗܝ ܟܕ ܚܨ̈ܝܟܘܢ ܐܣܝܪ̈ܝܢ","severity":"info","text":"The instruction to eat the Passover with loins girded, shoes on, and staff in hand reflects Jewish Passover practice (Exodus 12:11) and is interpreted by Aphrahat as a mystery of faith, the Gospel, and the Spirit.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܝܫܘܥ ܐܩܝܡ ܡܫܟܢܗ ܕܕܘܝܕ","severity":"info","text":"Aphrahat parallels Moses' Tabernacle with Jesus' 'Tabernacle of David', which fell and rose, alluding to Christ's resurrection and the restoration of the Davidic line, a typology unique to this demonstration.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܣܬܟܠܘ ܬܠܡ̈ܝܕܘܗܝ ܕܥܠ ܦܓܪܗ ܗܘ ܐܡܪ","severity":"info","text":"Aphrahat interprets Jesus' words about the temple being raised after three days as referring to his own body, a Christological reading that aligns with early Syriac typological exegesis.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܡܪ ܕܠܐ ܬܐܟܠܘܢ ܡܢܗ ܟܕ ܚܝ","severity":"caution","text":"The phrase 'do not eat with him while he is alive, nor when he is cooked' is ambiguous: it may refer to the exclusion of unworthy disciples from the Eucharistic meal, but the exact referent of 'him' is debated.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hired worker' and 'the father' in the parable is not explicitly tied to a specific Gospel passage, leaving open whether Aphrahat draws on oral tradition or a variant text.","The phrase 'do not eat with him while he is alive, nor when he is cooked' could refer to the paschal lamb or to a person, creating ambiguity in the ritual prohibition."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܕܐܝܬܝܗ ܡܠܬܗ ܕܐܠܗܐ܂ ܘܐܡܪ ܬܘܒ ܕܓܪܡܐ ܠܐ ܢܬܬܒܪ ܒܗ܂ ܒܗܕܐ ܫܠܡܬ ܒܗܘ ܝܘܡܐ ܕܨܠܒܘܗܝ܂ ܟܕ ܬܒܪܘ ܫܩܝ̈ܗܘܢ ܕܗܢܘܢ ܕܨܠܝܒܝܢ ܗܘܘ ܥܡܗ܂ ܘܕܝܠܗ ܠܐ ܬܒܪܘ܂ ܘܐܡܪ ܕܫܠܡܬ ܡܠܬܐ ܕܟܬܝܒܐ܂ ܕܓܪܡܐ ܠܐ ܢܬܬܒܪ ܒܗ܂ ܘܐܡܪ ܕܥܒܕܐ ܙܒܝܢ ܟܣܦܐ܂ ܥܕܡܐ ܕܓܙܪ ܒܣܪܐ ܕܥܘܪܠܘܬܗ܂ ܘܗܝܕܝܢ ܢܐܟܘܠ ܡܢ ܦܨܚܐ܂ ܥܒܕܐ ܓܝܪ ܕܡܙܕܒܢ ܐܝܬܘܗܝ ܒܪܢܫܐ ܚܛܝܐ܂ ܕܬܐܒ ܘܡܙܕܒܢ ܒܕܡܗ ܕܡܫܝܚܐ܂ ܘܡܐ ܕܓܙܪ ܠܒܗ ܡܢ ܥܒ̈ܕܐ ܒܝ̈ܫܐ܂ ܗܝܕܝܢ ܩܕܡ ܠܡܥܡܘܕܝܬܐ ܫܘܡܠܝܐ ܕܓܙܘܪܬܐ ܕܫܪܪܐ܂ ܘܡܬܚܠܛ ܥܡ ܥܡܐ ܕܐܠܗܐ ܘܡܫܬܘܬܦ ܒܦܓܪܗ ܘܕܡܗ ܕܡܫܝܚܐ܂ ܘܕܐܡܪ ܕܐܘܟܠܘܗܝ ܡܣܪܗܒܐܝܬ܂ ܗܕܐ ܓܝܪ ܒܥܕܬܗ ܕܐܠܗܐ ܡܫܬܡܫܐ܂ ܕܐܟܠܝܢ ܠܗ ܠܐܡܪܐ ܡܣܪܗܒܐܝܬ܂ ܒܙܘܥܬܐ ܘܒܐܪܬܝܬܐ ܟܕ ܩܝܡܝܢ ܥܠ ܪ̈ܓܠܝܗܘܢ܂ ܡܛܠ ܕܡܣܪܗܒܝܢ ܐܢܘܢ ܠܡܐܟܠ ܚ̈ܝܐ ܡܢ ܡܘܗܒܬܐ ܕܪܘܚܐ ܕܩܒܠܘ܀ ܥܡܕ ܓܝܪ ܐܝܣܪܐܝܠ ܒܓܘ ܝܡܐ܂ ܒܗܘ ܠܠܝܐ ܕܦܨܚܐ ܒܝܘܡܐ ܕܦܘܪܩܢܐ܂ ܘܐܫܝܓ ܦܪܘܩܢ ܪ̈ܓܠܐ ܕܬ̈ܠܡܝܕܘܗܝ܂ ܒܠܠܝܐ ܕܦܨܚܐ܂ ܪܙܐ ܕܡܥܡܘܕܝܬܐ܂ ܘܕܬܕܥ ܠܟ ܕܝܢ ܚܒܝܒܝ ܕܥܕܡܐ ܠܗܘ ܠܠܝܐ܂ ܗܝܕܝܢ ܝܗܒ ܦܪܘܩܢ ܡܥܡܘܕܝܬܐ ܕܫܪܪܐ܂ ܡܛܠ ܕܟܡܐ ܕܥܡ ܬܠܡ̈ܝܕܘܗܝ ܡܬܗܦܟ ܗܘܐ܂ ܗܝ ܡܥܡܘܕܝܬܐ ܕܢܡܘܣܐ ܕܟܗ̈ܢܐ ܡܥܡܕܝܢ ܗܘܘ܂ ܡܥܡܘܕܝܬܐ ܐܝܟ ܕܐܡܪ ܝܘܚܢܢ܂ ܕܬܘܒܘ ܡܢ ܚ̈ܛܗܝܟܘܢ܂ ܘܒܗܘ ܠܠܝܐ ܚܘܝ ܐܢܘܢ ܐܪܙ ܡܥܡܘܕܝܬܐ ܕܚܫܐ ܕܡܘܬܗ܂ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ܂ ܕܐܬܩܒܪܬܘܢ ܥܡܗ ܒܡܥܡܘܕܝܬܐ ܠܡܘܬܐ܂ ܘܩܡܬܘܢ ܥܡܗ ܒܚܝܠܐ ܕܐܠܗܐ܂ ܕܥ ܕܝܢ ܚܒܝܒܝ ܕܡܥܡܘܕܝܬܐ ܕܝܘܚܢܢ ܠܐ ܫܪܬ ܠܫܘܒܩܢ ܚ̈ܛܗܐ܂ ܐܠܐ ܠܬܝܒܘܬܐ܂ ܦܪܟܣܣ܂ ܕܝܢ ܕܬܪܥܣܪ ܫ̈ܠܝܚܐ ܡܟܪܙܐ ܥܠ ܗܕܐ܂ ܟܕ ܡܫܐܠܝܢ ܬܠܡ̈ܝܕܐ ܠܐܝܠܝܢ ܕܐܬܩܪܝܘ ܡܢ ܥܡ̈ܡܐ ܘܡܢ ܐܝܣܪܝܠ ܟܕ ܐܡܪܝܢ ܠܗܘܢ܂ ܕܐܢ`ܗܘ ܕܥܡܕܬܘܢ܂","english":"that it is the Word of God. And he said further that no bone would be broken in him. On that day when they crucified him, this was fulfilled, when they broke the legs of the thieves who were crucified with him, but his own they did not break. And he said that the word of Scripture was fulfilled: that no bone would be broken in him. And he said that the servant who buys silver, until he cuts the flesh of his foreskin, then he may eat of the Passover. For the servant who is sold is a sinful firstborn, who repents and is sold with the blood of the Messiah. And when he cuts his heart from evil deeds, then he approaches the perfect baptism, which is the true circumcision, and is mixed with the people of God and partakes of the body and blood of the Messiah. And he said that they ate it hastily. For this is practiced in the church of God, that they eat the Lamb hastily, with trembling and fear, while standing on their feet, because they are eager to eat the life from the gift of the Spirit which they received. For Israel was baptized in the midst of the sea, on that night of Passover, on the day of salvation. And the Savior washed the feet of his disciples on the night of Passover, the mystery of baptism. And know, my beloved, that until that night, the Savior gave the true baptism. For as long as he was with his disciples, that was the baptism of the law which the priests used to baptize. Baptism as John said: Repent from your sins. And on that night, he showed them the mystery of baptism of the passion of his death, as the Apostle said: You were buried with him in baptism unto death, and you rose with him by the power of God. Know, my beloved, that the baptism of John did not absolve sins, but repentance. But the twelve apostles preach about this, when the disciples ask those who were called from the nations and from Israel, saying to them: Who baptized you?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܓܪܡܐ ܠܐ ܢܬܬܒܪ ܒܗ","severity":"info","text":"Aphrahat alludes to Psalm 34:20 (LXX 33:21), which states that no bone of the righteous is broken, applied typologically to Christ.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܒܕܐ ܙܒܝܢ ܟܣܦܐ","severity":"info","text":"The phrase 'servant who buys silver' likely refers to a slave who purchases his freedom, used here as a metaphor for the repentant sinner who gains redemption through Christ's blood.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܥܡܘܕܝܬܐ ܕܫܪܪܐ","severity":"info","text":"Aphrahat distinguishes between the 'true baptism' given by Christ on Passover night and earlier baptisms (of the law or John), reflecting a typological interpretation of baptism as a mystery of Christ's passion.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܬܩܒܪܬܘܢ ܥܡܗ ܒܡܥܡܘܕܝܬܐ ܠܡܘܬܐ","severity":"info","text":"The phrase echoes Romans 6:3-4, where baptism is described as burial with Christ and resurrection with him, a Pauline motif adopted by Aphrahat.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܕܐܡܪ ܕܐܘܟܠܘܗܝ ܡܣܪܗܒܐܝܬ","severity":"info","text":"Aphrahat shifts from scriptural fulfillment to contemporary liturgical practice, describing the hasty consumption of the Lamb in the church, linking it to the gift of the Spirit.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܥܡܘܕܝܬܐ ܕܝܘܚܢܢ","severity":"info","text":"Aphrahat clarifies that John's baptism did not absolve sins but only repentance, a view that aligns with early Syriac Christian teaching and distinguishes it from later sacramental theology.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'servant who buys silver' is ambiguous; it may refer to a specific biblical figure or a generic type. The reading taken is a repentant sinner.","The phrase 'they ate it hastily' could refer to the Passover lamb or the Eucharist; the context suggests the Eucharistic Lamb."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܐܡܪܘ ܕܥܡܕܢ ܒܡܥܡܘܕܝܬܗ ܕܝܘܚܢܢ܂ ܗܝܕܝܢ ܐܥܡܕܘ ܐܢܘܢ ܒܡܥܡܘܕܝܬܐ ܕܫܪܪܐ܂ ܐܪܙܐ ܕܚܫܗ ܕܦܪܘܩܢ܂ ܘܐܦ ܦܪܘܩܢ ܣܗܕ ܥܠ ܗܕܐ ܟܕ ܐܡܪ ܠܬܠܡ̈ܝܕܘܗܝ܂ ܕܝܚܢܢ ܐܥܡܕ ܒܡ̈ܝܐ܂ ܘܐܢܬܘܢ ܬܥܡܕܘܢ ܒܪܘܚܐ ܕܩܘܕܫܐ܂ ܟܕ ܢܣܒ ܓܝܪ ܦܪܘܩܢ ܡ̈ܝܐ ܘܐܪܡܝ ܒܠܩܢܐ ܕܫܝܓܬܐ܂ ܘܢܣܒ ܣܕܘܢܐ ܡܚܐ ܒܚܨ̈ܘܗܝ܂ ܘܫܪܝ ܕܢܫܝܓ ܪ̈ܓܠܐ ܕܬ̈ܠܡܝܕܘܗܝ܂ ܘܟܕ ܡܛܝ ܠܘܬ ܫܡܥܘܢ ܟܐܦܐ ܐܡܪ ܠܗ܂ ܐܢܬ ܡܪܝ ܪ̈ܓܠܝ ܡܫܝܓ ܐܢܬ ܠܝ܂ ܠܥܠܡ ܠܐ ܡܫܝܓ ܐܢܬ ܠܝ ܪ̈ܓܠܝ܂ ܐܡܪ ܠܗ ܝܫܘܥ܂ ܐܠܐ ܡܫܝܓ ܐܢܐ ܠܟ܂ ܠܝܬ ܠܟ ܥܡܝ ܡܢܬܐ܂ ܐܡܪ ܠܗ ܫܡܥܘܢ ܡܕܝܢ ܡܪܝ܂ ܠܐ ܪ̈ܓܠܝ ܒܠܚܘܕ ܬܫܝܓ ܠܝ܂ ܐܠܐ ܐܦ ܐܝ̈ܕܝ ܐܦ ܪܝܫܝ܂ ܐܡܪ ܠܗ ܝܫܘܥ܂ ܡܢ ܕܣܚܐ ܗܘ ܠܐ ܣܢܝܩ ܐܠܐ ܪ̈ܓܠܘܗܝ ܒܠܚܘܕ ܢܫܝܓ܂ ܘܟܕ ܐܫܝܓ ܪ̈ܓܠܐ ܕܬܠܡ̈ܝܕܘܗܝ ܢܣܒ ܢܚ̈ܬܘܗܝ ܘܐܣܬܡܟ ܘܐܡܪ ܠܗܘܢ܂ ܗܐ ܩܪܝܢ ܐܢܬܘܢ ܠܝ ܪܒܢ ܘܡܪܢ ܘܐܝܬܝ܂ ܐܢ ܐܢܐ ܗܟܝܠ ܪܒܟܘܢ ܘܡܪܟܘܢ ܪ̈ܓܠܝܟܘܢ ܡܫܝܓ ܐܢܐ ܠܟܘܢ܂ ܟܡܐ ܐܢܬܘܢ ܘܠܐ ܠܟܘܢ ܕܐܢܬܘܢ ܬܗܘܘܢ ܡܫܝܓܝܢ ܪ̈ܓܠܐ ܚܕ ܕܚܕ܂ ܗܢܐ ܛܘܦܣܐ ܚܘܝܬܟܘܢ܂ ܕܐܝܟ ܕܥܒܕܬ ܗܟܢܐ ܬܥܒܕܘܢ܂ ܘܡܢ ܒܬܪ ܕܐܫܝܓ ܪ̈ܓܠܝܗܘܢ ܘܐܣܬܡܟ܂ ܗܝܕܝܢ ܝܗܒ ܠܗܘܢ ܦܓܪܗ ܘܕܡܗ܂ ܘܠܐ ܐܝܟ ܐܝܣܪܝܠ ܕܡܢ ܒܬܪ ܦܨܚܐ ܕܐܟܠܘ܂ ܗܝܕܝܢ ܥܡܕܘ ܒܥܢܢܐ ܘܒܝܡܐ܂ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ ܕܐܒ̈ܗܝܢ ܟܠܗܘܢ ܬܚܝܬ ܥܢܢܐ ܗܘܘ܂ ܘܟܠܗܘܢ ܒܝܡܐ ܥܒܪܘ܀ ܗܠܝܢ ܡ̈ܠܐ ܩܠܝܠ ܕܦܝܣܐ ܟܬܒܬ ܠܟ܂ ܐܝܟ ܕܠܡܦܩ ܒܪܘܚܐ ܕܠܘܩܒܠ ܝܗ̈ܘܕܝܐ܂ ܥܠ ܕܥܒܕܝܢ ܙܒܢ ܥܝܕܐ ܕܦܨܚܐ܂ ܒܥܒܪ ܦܘܩܕܢܐ ܟܕ`ܠܐ ܫܠܝܛܝܢ܂ ܘܥܒܕܝܢ ܐܪܘܢܐ ܘܩܒܘܬܐ ܕܕܝܬܩܐ ܟܕ`ܠܐ ܦܩܝܕܝܢ܂ ܘܠܐ ܡܣܬܟܠܝܢ ܠܢܒܝܐ ܕܐܡܪ܂ ܕܠܐ ܢܐܡܪܘܢ ܬܘܒ ܩܒܘܬܐ ܕܕܝܬܩܐ ܕܡܪܝܐ܂ ܘܠܐ ܬܣܩ ܥܠ ܠܒܐ܂","english":"And they said that he was baptized in the baptism of John. Then they were baptized in the baptism of truth, the mystery of the passion of the Saviour. And the Saviour also testified concerning this when he said to his disciples: \"John baptized with water, and you will be baptized with the Holy Spirit.\" For when the Saviour took water and cast it into the basin of the foot-washing, and took a towel and struck his sides, and began to wash the feet of his disciples, and when he came to Simon Cephas, he said to him: \"You, my lord, wash my feet; you will never wash my feet.\" Jesus said to him: \"But I am washing for you; you have no part with me.\" Simon said: \"Then, my lord, not only my feet do you wash for me, but also my hands and my head.\" Jesus said to him: \"He who washes, only his feet are washed.\" And when he had washed the feet of his disciples, he took his garments and reclined and said to them: \"Behold, you have called me rabbi and lord and master. If I am your rabbi and your lord, I am washing your feet. How much more should you, and not you for me, wash each other's feet? Behold, I have shown you an example, that as I have done, so you should do.\" And after he had washed their feet and reclined, then he gave them his body and his blood. And not like Israel, who after they ate the Passover, then were baptized in the cloud and in the sea, as the apostle said: \"All our fathers were under the cloud, and all passed through the sea.\" These few words of persuasion I have written to you, as if to go out in spirit against the Jews, concerning those who perform the festival of Passover contrary to the commandment, when they are not authorized, and perform the mysteries and the covenant of the testament when they are not commanded, and do not understand the saying that they should not again perform the covenant of the testament of the Lord, and it does not come to mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܚܢܢ ܐܥܡܕ ܒܡ̈ܝܐ","severity":"info","text":"Aphrahat alludes to John 1:33 (John baptizing with water) and Acts 1:5 (baptism with the Holy Spirit), conflating them into a typological contrast.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The contrast with Israel's Passover (Exod 12) and baptism in cloud and sea (1 Cor 10:1-2) reflects Aphrahat's anti-Jewish polemic, arguing that Christian mysteries supersede Jewish rites.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܙܐ","severity":"info","text":"ܐܪܙܐ (rāzā) means 'mystery' or 'sacrament'; here it refers to the Eucharist and foot-washing as typological enactments of Christ's passion.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܢܐ ܛܘܦܣܐ","severity":"info","text":"The foot-washing narrative (John 13:4-11) is presented as an exemplum (ܛܘܦܣܐ) for communal humility, linking the ritual to apostolic practice.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܠܐ ܫܠܝܛܝܢ","severity":"info","text":"Aphrahat criticizes unauthorized celebration of Passover, likely targeting Jewish-Christian groups or lax clergy, insisting on proper authority for sacraments.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in 'they said that he was baptized' is unclear; possibly Jewish opponents or a specific group.","The phrase 'mystery of the passion' may refer to the Eucharist or the entire paschal liturgy."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܠܐ ܢܬܕܟܪܘܢܗ ܘܠܐ ܢܦܩܕܘܢܗ ܘܠܐ ܬܬܥܒܕ ܬܘܒ܂ ܡܟܝܠ ܕܐܡܪ ܕܠܐ ܬܬܥܒܕ ܬܘܒ܂ ܘܠܐ ܬܣܩ ܥܠ ܠܒܐ ܘܠܐ ܬܬܦܩܕ܂ ܕܥ ܕܝܢ ܚܒܝܒܝ ܕܡܢ ܕܥܒܕ ܠܗ ܦܘܩܕܢܐ ܥܒܪ܂ ܘܐܡܪ ܬܘܒ ܐܪܡܝܐ܂ ܕܒܛܠܘ ܒ̈ܢܝ ܐܝܣܪܝܠ ܘܒ̈ܢܝ ܝܘܗܕܐ ܕܝܬܩܐ ܕܝܠܝ܂ ܘܥܠ ܕܝܬܩܐ ܕܡܬܝܗܒܐ ܠܥܡܐ ܗܟܢܐ ܐܟܪܙ ܘܐܡܪ܂ ܕܐܓܡܘܪ ܥܠ ܕܒܝܬ ܐܝܣܪܝܠ܂ ܘܥܠ ܕܒܝܬ ܝܗܘܕܐ ܕܝܬܩܐ ܚܕܬܐ܂ ܠܐ ܐܝܟ ܗܝ ܕܝܬܩܐ ܕܝܗܒܬ ܠܐܒ̈ܗܝܗܘܢ܂ ܒܝܘܡܐ ܕܐܚܕܬ ܒܐܝܕܗܘܢ܂ ܘܐܦܩܬ ܐܢܘܢ ܡܢ ܐܪܥܐ ܕܡܨܪܝܢ܂ ܡܛܠ ܕܒܛܠܘ ܕܝܬܩܝ܂ ܘܐܦ ܐܢܐ ܒܣܝܬ ܒܗܘܢ܂ ܘܐܢ ܢܐܡܪܘܢ ܕܗܐ ܠܐܝܣܪܝܠ ܘܠܝܗܘܕܐ ܐܡܪ ܕܢܬܠ ܕܝܬܩܐ ܚܕܬܐ܂ ܡܢ ܓܝܪ ܕܩܪܐ ܠܐܝܣܪܝܠ܂ ܫ̈ܠܝܛܝ ܣܕܘܡ ܘܥܡܐ ܕܥܡܘܪܐ܂ ܗܘ ܩܪܐ ܠܐܒܪܗܡ ܘܡܠܟ ܠܗ ܟܕ ܒܪܟܗ ܘܐܡܪ ܠܗ܂ ܕܠܐ ܢܬܩܪܐ ܬܘܒ ܫܡܟ ܐܒܪܡ܂ ܐܠܐ ܢܗܘܐ ܫܡܟ ܐܒܪܗܡ܂ ܡܛܠ ܕܐܒܐ ܠܣܘܓܐܐ ܕܥܡ̈ܡܐ ܝܗܒܬܟ܂ ܘܬܘܒ ܐܡܪ ܠܗ܂ ܕܒܙܪܥܟ ܢܬܒܪܟܘܢ ܟܠܗܘܢ ܥܡ̈ܡܐ ܕܐܪܥܐ܀ ܡܛܠ ܕܬܛܦܝܣ ܘܬܦܝܣ ܠܐܚ̈ܐ ܒ̈ܢܝ ܥܕܬܟ܂ ܕܥܣܩܝܢ ܥܠ ܗܢܐ ܙܒܢܐ ܕܦܨܚܐ܂ ܠܚ̈ܠܝܡܝ ܪܥܝܢܐ ܠܐ ܥܛܠܢ ܗܠܝܢ ܠܡܕܥ܂ ܐܢ ܓܝܪ ܢܣܬܩܒܠ ܠܢ ܝܘܡܐ ܕܦܙܚܐ ܕܚܫܗ ܕܦܪܘܩܢ ܒܗ ܒܝܘܡܐ ܕܚܕ ܒܫܒܐ܂ ܡܢ ܢܡܘܣܐ ܘܠܐ ܕܢܥܒܕܝܘܗܝ ܠܝܘܡܐ ܕܬܪ̈ܝܢ܂ ܐܝܟ ܕܬܬܢܛܪ ܟܠܗ ܫܒܬܗ ܒܚܫܗ ܘܒܦܛܝܪܗ܂ ܡܛܠ ܕܡܢ ܒܬܪ ܦܨܚܐ ܫܒܥܐ ܝܘ̈ܡܝܢ ܕܦܛܝܪ̈ܐ ܐܢܘܢ܂ ܥܕܡܐ ܠܚܕ ܘܥܣܪܝܢ܂ ܘܐܢ ܒܝܘܡܐ ܐܚܪܢܐ ܒܚܕ ܡܢ ܝܘܡ̈ܝ ܫܒܬܐ ܢܣܬܩܒܠ ܚܫܐ܂ ܠܝܬ ܠܢ ܠܡܥܣܩ ܥܠ ܗܠܝܢ܂ ܕܝܠܢ ܕܝܢ ܝܘܡܐ ܪܒܐ ܝܘܡܐ ܗܘ ܕܥܪܘܒܬܐ܂ ܘܐܢ ܒܡܢܝܢܐ ܕܝܪܚܐ ܝܘܡܐ ܕܙܩܝܦܘܬܐ ܘܕܚܫ ܒܗ ܦܪܘܩܢ܂ ܘܗܘܐ ܒܝܬ ܡܝ̈ܬܐ ܠܠܝܗ ܘܐܝܡܡܗ ܚܡܫܥܣܪܐ ܗܘ܂ ܡܢ ܫܬ ܫ̈ܥܝܢ ܒܥܪܘܒܬܐ܂ ܥܕܡܐ ܠܡܓܗ̈ܝ ܚܕ ܒܫܒܐ܂ ܘܚܕ ܒܫܒܐ ܒܐܫܬܥܣܪܐ ܩܡ ܠܗ܂","english":"and they did not remember him, nor did they command him, and it shall not be done again. So then, he said that it shall not be done again, and it shall not come to mind, nor shall it be commanded. Know, my beloved, that when the commandment that commanded it passes, he said again, Jeremiah: \"The children of Israel and the children of Judah have abolished my covenant.\" And concerning the covenant that was given to the people, he proclaimed and said thus: \"I will complete a new covenant for the house of Israel and for the house of Judah, not like the covenant that was given to their fathers, on the day when they took it in their hands and brought them out from the land of Egypt.\" Because they abolished my covenants, and I also became weary of them. And if they say that he spoke thus to Israel and to Judah concerning the new covenant, for when he called Israel, the rulers of Sodom and the people of Gomorrah, he called Abraham and reigned over him when he blessed him and said to him: \"Your name shall no longer be called Abram, but your name shall be Abraham, because I have given you as a father to the multitude of peoples.\" And again he said to him: \"Through your seed all the peoples of the earth shall be blessed.\" So that you may instruct and persuade the brothers of your church who are troubled concerning this time of Passover, for those of sound mind these things are not difficult to understand. For if the day of Passover, the passion of our Saviour, is received on the first day of the week, according to the law, and they do not observe it on the second day, so that the whole week may be filled with his passion and his unleavened bread, because after Passover there are seven days of unleavened bread, until the eleventh; and if on another day, on one of the days of the week, the passion is received, you have no need to be troubled about these things. For you, the great day is the day of Friday; and in the middle of the month, the day of the crucifixion and the passion of our Saviour, and it was between the evenings of the night and the day of the fifteenth, from the sixth hour on Friday until the dawn of the first day of the week; and on the first day of the week, at the sixteenth hour, he arose.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"Aphrahat paraphrases Jeremiah 31:31–32, where the prophet declares the old covenant abolished and a new one given, adapting the wording to his argument.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham","severity":"info","text":"The renaming of Abram to Abraham (Genesis 17:5) is cited as a type of the new covenant, with Aphrahat emphasizing Abraham as father of many nations.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Passover","severity":"info","text":"Aphrahat addresses a controversy over the date of Passover, arguing that the passion occurred on Friday the 15th of Nisan, with resurrection on Sunday the 16th, aligning with Quartodeciman practice.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term ܦܨܚܐ (pascha) denotes both Passover and Easter, reflecting the typological link between the Jewish feast and Christ's passion and resurrection.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from exegetical argument to pastoral instruction, addressing the church community directly about the timing of Passover observance.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening line is unclear; it may refer to those who rejected the new covenant or to earlier opponents in the demonstration.","The phrase 'rulers of Sodom and the people of Gomorrah' is a rhetorical inversion of Israel's election, but its precise referent in Aphrahat's argument is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܡܛܠ ܕܡܓܗ̈ܝ ܐܪܒܥܣܪܐ ܐܟܠ ܦܨܚܐ ܥܡ ܬܠܡ̈ܝܕܘܗܝ܂ ܐܝܟ ܢܡܘܣܐ ܕܐܝܣܪܝܠ܂ ܘܒܗ ܒܝܘܡܐ ܕܥܪܘܒܬܐ ܕܐܪܒܥܣܪܐ ܐܬܕܝܢ ܥܕܡܐ ܠܫܬ ܫܥ̈ܝܢ܂ ܘܐܙܕܩܦ ܒܬܠܬ ܫܥ̈ܝܢ܂ ܘܢܚܬ ܠܒܝܬ ܡܝ̈ܬܐ ܒܠܠܝܐ ܕܢܓܗ ܚܡܫܥܣܪܐ܂ ܒܝܘܡܐ ܕܫܒܬܐ ܕܐܝܬܘܗܝ ܚܡܫܥܣܪܐ܂ ܗܘܐ ܒܝܬ ܡܝ̈ܬܐ܂ ܘܠܠܝܐ ܕܢܓܗ ܚܕ ܒܫܒܐ ܕܐܝܬܘܗܝ ܝܘܡܐ ܕܐܫܬܥܣܪܐ ܩܡ ܘܐܬܚܙܝ ܠܡܪܝܡ ܡܓܕܠܝܬܐ ܘܠܬܪ̈ܝܢ ܡܢ ܬܠܡ̈ܝܕܘܗܝ ܟܕ ܐܙܠܝܢ ܒܐܘܪܚܐ܂ ܡܟܝܠ ܢܣܬܟܠ ܡܢ ܕܢܦܠ ܒܗܠܝܢ ܝܘܡ̈ܬܐ ܠܡܥܣܩ܂ ܕܡܓܗ̈ܝ ܐܪܒܥܣܪܐ ܡܪܢ ܥܒܕ ܦܨܚܐ܂ ܘܐܟܠ ܘܐܫܬܝ ܥܡ ܬܠܡ̈ܝܕܘܗܝ܂ ܒܪܡ ܕܝܢ ܡܢ ܙܒܢܐ ܕܩܪܐ ܬܪܢܓܠܐ ܬܘܒ ܠܐ ܐܟܠ ܘܠܐ ܐܫܬܝ܂ ܡܛܠ ܕܐܚܕܘܗܝ ܘܫܪܝܘ ܕܝܢܝܢ ܠܗ܂ ܘܐܝܟ ܕܡܢ ܠܥܠ ܐܦܝܣܬܟ܂ ܕܝܘܡܐ ܕܚܡܫܥܣܪܐ ܠܠܝܗ ܘܐܝܡܡܗ܂ ܗܘܐ ܠܗ ܒܝܬ ܡܝ̈ܬܐ܀ ܐܠܐ ܠܢ ܗܕܐ ܡܬܒܥܝܐ ܠܢ ܠܡܛܪ ܥܕܥܕܐ ܒܙܒܢܗ܂ ܡܢ ܥܕܢ ܠܥܕܢ܂ ܨܘܡܐ ܒܕܟܝܘ܂ ܘܨܠܘܬܐ ܐܡܝܢܐܝܬ܂ ܘܬܫܒܘܚܬܐ ܒܚܦܝܛܘ܂ ܘܩܠ ܙܡܝܪ̈ܬܐ ܐܝܟ ܕܝܐܐ܂ ܪܘܫܡܐ ܠܡܬܠ܂ ܘܡܥܡܘܕܝܬܐ ܒܙܕܩܗ܂ ܒܘܪ̈ܟܬܐ ܕܩܘܕܫܐ ܒܙܒܢܗܝܢ܂ ܘܟܠܗܝܢ ܨܒ̈ܘܬܗ ܕܥܝܕܐ ܠܡܡܠܝܘ܂ ܡܪܢ ܓܝܪ ܚܫ ܘܩܡ܂ ܘܡܟܝܠ ܬܘܒ ܠܐ ܡܐܬ܂ ܘܡܘܬܐ ܠܐ ܡܫܬܠܛ ܒܗ܂ ܕܡܝܬ ܓܝܪ ܠܚܛܝܬܐ ܡܝܬ ܚܕܐ ܙܒܢ܂ ܘܕܚܝ ܚܝ ܗܘ ܠܐܠܗܐ܂ ܘܐܦ ܠܢ ܕܡܝܬܝܢ ܗܘܝܢ ܐܚܝܢ ܥܡܗ܂ ܐܢ ܓܝܪ ܢܬܥܣܩ ܒܗܠܝܢ܂ ܘܥܠ ܐܪܒܥܣܪܐ ܒܠܚܘܕ ܢܬܒܛܠ ܠܢ܂ ܘܠܐ ܥܠ ܥܝܕܐ ܕܡܢ ܥܕܢ ܠܥܕܢ ܢܚܒ ܠܢ ܕܐܪܒܥܣܪܐ ܕܟܠ ܐܝܪܚ ܗܘܝܢ ܢܛܪܝܢ܂ ܘܥܪܘܒܬܐ ܕܟܠ ܫ̈ܒܝܢ ܗܘܝܢ ܡܬܐܒܠܝܢ܂ ܒܪܡ ܕܝܢ ܗܟܢܐ ܘܠܐ ܕܟܠܗܘܢ ܝܘܡ̈ܬܐ ܕܫ̈ܒܐ ܢܗܘܘܢ ܠܢ܂ ܠܡܥܒܕ ܕܫܦܝܪ ܩܕܡ ܡܪܝܐ ܐܠܗܢ܂܂܂܀܂܂܂ ܡܟܝܠ ܒܗܢܐ ܩܠܝܠ ܕܟܬܒܬ ܠܟ ܐܬܛܦܝܣ܂ ܘܠܐ ܦܩܝܕ ܠܟ ܠܡܥܣܩ ܒܫܚܩܐ ܕܡ̈ܠܐ܂ ܕܡܕܡ ܝܘܬܪܢ ܠܝܬ ܒܗܝܢ܂","english":"because on the evening of the fourteenth he ate the Passover with his disciples, according to the law of Israel. And on that day, the Friday of the fourteenth, he was judged until the sixth hour, and was crucified at the third hour, and descended to the house of the dead on the night of the fifteenth. On the day of the Sabbath, which is the fifteenth, he was in the house of the dead, and on the night of the first day of the week, which is the sixteenth day, he rose and appeared to Mary Magdalene and to two of his disciples as they were going on the road. Now understand what happened in these days, that it is difficult: on the evening of the fourteenth our Lord performed the Passover, and ate and drank with his disciples. But after the time when the cock crowed, he did not eat or drink again, because they took him and began to judge him. And as I made clear to you above, the fifteenth day, night and day, he was in the house of the dead. But this is required: to keep the time in its season, the season to the season, the fast in purity, and prayer continually, and praise diligently, and the sound of hymns as is fitting, the sign for the sake of example, and baptism in its right order, the blessings of the sanctuary in their time, and all the observances of the feast to be fulfilled. For our Lord suffered and rose, and now he will not die again, and death has no power over him. For he who died for sin died once, and he who lives lives for God. And also you who die will live with him. For if you are occupied with these things, and only on the fourteenth you will be idle, and not concerning the feast which passes from season to season, you are obligated to keep the fourteenth of every month, and to mourn every Friday. But thus, not all the days of the week are for you to do what is good before the Lord God. Now with this little that I have written to you, be content, and do not command yourself to be occupied with the dust of words, for there is no profit in them.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܝܘܡܐ ܕܥܪܘܒܬܐ ܕܐܪܒܥܣܪܐ","severity":"info","text":"Aphrahat places the crucifixion on Friday the 14th of Nisan, contrary to the synoptic chronology (Friday 15th). This reflects a tradition also found in the Didascalia Apostolorum.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܡܝ̈ܬܐ","severity":"info","text":"The phrase 'house of the dead' (bet mayyate) refers to the tomb or underworld. Aphrahat uses it to describe Christ's descent into the realm of the dead between crucifixion and resurrection.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܬܚܙܝ ܠܡܪܝܡ ܡܓܕܠܝܬܐ","severity":"info","text":"The appearance to Mary Magdalene and two disciples echoes John 20:11–18, but Aphrahat adds 'two of his disciples' and a road setting, harmonizing with Matthew 28:9 and Mark 16:12–13.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܨܚܐ","severity":"info","text":"The Syriac term pashsha (Passover) here denotes both the Jewish feast and the Christian paschal celebration. Aphrahat insists on observing the season (zabna) rather than the exact date.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܙܕܩܦ ܒܬܠܬ ܫܥ̈ܝܢ","severity":"caution","text":"The text says Christ was crucified at the third hour (9 a.m.) but judged until the sixth hour (noon). This apparent contradiction may reflect conflation of trial and crucifixion narratives; the Syriac is not corrupt but compressed.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܟܝܠ ܒܗܢܐ ܩܠܝܠ ܕܟܬܒܬ ܠܟ","severity":"info","text":"This concluding sentence marks the end of the demonstration's argument. Aphrahat warns against excessive literalism ('dust of words'), urging focus on the spiritual meaning of the feast.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'at the third hour' for crucifixion and 'judged until the sixth hour' may reflect different source traditions; the text does not resolve the sequence.","The identity of the 'two disciples' on the road is not specified; they may be Peter and John or an otherwise unattested pair."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܐܠܐ ܠܒܐ ܕܟܝܐ ܕܢܛܪ ܦܘܩܕܢܐ ܘܥܕܥܝܕܐ ܘܙܒ̈ܢܘܗܝ ܕܢܛܘܪ̈ܬܗ ܕܝܘܡܐ܂܀ ܫܠܡܬ ܬܚܘܝܬܐ ܕܦܨܚܐ","english":"But the pure heart of the one who kept the commandment, and the appointed times and the sacrifices of the watches of the day. Completed is the demonstration on Passover.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The final sentence declares the demonstration on Passover completed, marking the end of the treatise.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܒܐ ܕܟܝܐ","severity":"info","text":"The phrase 'pure heart' (ܠܒܐ ܕܟܝܐ) is a key ethical term in Aphrahat, denoting inner spiritual integrity rather than ritual purity.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'watches of the day' (ܢܛܘܪ̈ܬܗ ܕܝܘܡܐ) reflects the Jewish and early Christian practice of dividing day and night into prayer or vigil periods.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the concluding unit of Demonstration 12, summarizing the theme of faithful observance of Passover commandments.","cites":[{"key":"ed:dsc-12","label":"source edition: Demonstration 12: On Passover","url":"https://syriaccorpus.org/12"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܙܒ̈ܢܘܗܝ ܕܢܛܘܪ̈ܬܗ ܕܝܘܡܐ' could be read as 'the sacrifices of the watches of the day' or 'the sacrifices of the day's watches'; the translation follows the former."],"confidence":"high","notes":[]}]}