{"slug":"dsc-13","id":"syriac:dsc:dsc-13","title":"Demonstration 13: On the Sabbath","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":0.007497},"source":{"registry_id":"syriac:dsc:dsc-13","work_id":"dsc-13","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/13"},"stats":{"passages":11,"english_words":4003,"coptic_letters":0,"commentary_units":64,"commentary_kinds":9,"derived_notes":0,"ambiguities":16,"work_notes":6,"external_links":3,"timeline":5},"summary":{"work":"dsc-13","abstract":"Aphrahat's Demonstration 13 argues against Sabbath observance, interpreting the Sabbath as a typological institution superseded by Christian practice. Part of a series of 23 demonstrations on ascetic and doctrinal topics, it reflects debates with Jewish communities in the Sasanian Empire. The work uses typological exegesis to counter Jewish claims, arguing the Sabbath was given for rest, not as a means of righteousness. It survives in Syriac manuscripts from the 5th–6th centuries and was later cited in East Syriac tradition.","historical_context":"Composed between 337 and 345 CE during the reign of Shapur II, Demonstration 13 likely dates to the early 340s. The work emerges from the Syriac-speaking Christian community in the Sasanian Empire, where Aphrahat, known as the 'Persian Sage,' wrote a series of 23 demonstrations. The text engages in polemics with local Jewish communities, reflecting the religious diversity of the empire. The Syriac original survives in multiple manuscripts, the earliest from the 5th–6th centuries. The critical edition by J. Parisot (1894) and later collations form the basis of modern study. The work was translated into Armenian and Ethiopic, indicating its broader influence.","significance":"Demonstration 13 is a key witness to early Syriac Christian thought and Jewish-Christian polemics in the Sasanian Empire. Its typological exegesis of the Sabbath influenced later Syriac tradition, including canon collections and authors like Bar Hebraeus. The work provides insight into the development of Christian identity in a non-Roman context and the use of scripture in interfaith debate.","timeline":[{"date":"337–345 CE","event":"Composition of Aphrahat's Demonstrations, including Demonstration 13."},{"date":"early 340s CE","event":"Probable date of Demonstration 13, during the reign of Shapur II."},{"date":"5th–6th centuries","event":"Earliest surviving Syriac manuscripts of the Demonstrations."},{"date":"1894","event":"Publication of J. Parisot's critical edition of the Syriac text."},{"date":"Medieval period","event":"Translation into Armenian and Ethiopic; citation by Bar Hebraeus."}],"relations":[{"work":"Demonstration 11: On Circumcision","relation":"Aphrahat references this earlier demonstration, linking the Sabbath argument to his broader anti-Jewish polemic.","key":"","label":null,"url":null},{"work":"Demonstration 12: On Passover","relation":"Aphrahat references this earlier demonstration, continuing the sequential series.","key":"","label":null,"url":null},{"work":"Peshitta of Exodus","relation":"Aphrahat's biblical citations echo the Peshitta version of Exodus 20:8–10.","key":"","label":null,"url":null},{"work":"Bar Hebraeus","relation":"Later Syriac author who cited Demonstration 13, indicating its authority in East Syriac tradition.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Aphrahat","label":"Aphrahat on Wikipedia","url":"https://en.wikipedia.org/wiki/Aphrahat","reason":"Provides background on the author and his works."},{"key":"wikipedia:Shapur II","label":"Shapur II on Wikipedia","url":"https://en.wikipedia.org/wiki/Shapur_II","reason":"Historical context of the Sasanian Empire during Aphrahat's time."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity on Wikipedia","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Context for the linguistic and theological tradition."}],"cautions":["The exact date of Demonstration 13 is uncertain; it is placed in the early 340s based on the series chronology.","The earliest manuscripts are from the 5th–6th centuries, leaving a gap of over a century from the original composition.","Aphrahat's typological exegesis does not represent a uniform early Christian view and is shaped by local polemics."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000412,"generated":"2026-11-15T01:34:11Z"},"checks":{"work":"dsc-13","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":64,"english_words":4003,"source_letters":9857,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Aphrahat’s Demonstration 13 argues against Sabbath observance, interpreting the Sabbath as a typological institution superseded by Christian practice. The work is part of a series of 23 demonstrations on ascetic and doctrinal topics.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Demonstrations were composed between 337 and 345 CE, during the reign of Shapur II. Demonstration 13 likely dates to the early 340s, reflecting debates with Jewish communities in the Sasanian Empire.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"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 is based on the critical text by J. Parisot (1894) and later collations.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Demonstration 13 was cited in later Syriac canon collections and by authors such as Bar Hebraeus, indicating its authority in East Syriac tradition. It was also translated into Armenian and Ethiopic.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Aphrahat’s typological exegesis of the Sabbath does not represent a uniform early Christian view; his arguments are shaped by local Jewish-Christian polemics and should not be generalized.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not include a full apparatus of variant readings from all known manuscripts. For textual criticism, consult the critical editions by J. Parisot or I. Hausherr.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"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: 11 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{"ed:dsc-13":{"label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}},"segments":[{"i":1,"ref":"p1","source":"ܬܚܘܝܬܐ ܕܫܒܬܐ\nܡܪܝܐ ܦܩܕ ܠܡܘܫܐ ܥܒܕܗ ܥܠ ܝܘܡܐ ܕܫܒܬܐ܂ ܕܢܛܪܘܢ ܒ̈ܢܝ ܐܝܣܪܝܠ܂ ܗܟܢܐ ܓܝܪ ܐܡܪ ܠܗܘܢ܂ ܕܫܬܐ ܝܘܡ̈ܝܢ ܬܥܒܕ ܥܒܕܟ ܘܝܘܡܐ ܫܒܝܥܝܐ ܫܒܬܐ ܢܝܚܐ ܩܘܕܫܐ ܠܡܪܝܐ ܐܠܗܟ܂ ܡܛܠ ܕܠܫܬܐ ܝܘܡ̈ܝܢ ܥܒܕ ܡܪܝܐ ܫܡܝܐ ܘܐܪܥܐ܂ ܘܝܡ̈ܡܐ ܘܟܠ ܕܐܝܬ ܒܗܘܢ܂ ܘܫܠܝ ܘܐܬܢܝܚ ܒܝܘܡܐ ܫܒܝܥܝܐ܂ ܡܛܠ ܗܢܐ ܒܪܟ ܐܠܗܐ ܠܝܘܡܐ ܫܒܝܥܝܐ ܘܩܕܫܗ܂ ܡܛܠ ܕܒܗ ܐܬܢܝܚ ܡܢ ܟܠܗܘܢ ܥܒ̈ܕܘܗܝ ܕܥܒܕ܂ ܘܗܟܢܐ ܙܗܪ ܐܢܘܢ܂ ܕܬܬܢܝܚ ܐܢܬ ܘܥܒܕܟ ܘܐܡܬܟ܂ ܘܬܘܪ̈ܝܟ ܘܚܡܪܟ܂ ܘܝܬܝܪ ܐܘܣܦ ܘܙܗܪ ܐܢܘܢ܂ ܕܢܬܬܢܝܚ ܐܓܝܪܐ ܘܬܘܬܒܐ ܘܟܠܗ ܒܥܝܪܐ ܐܝܕܐ ܕܠܐܝܐ ܘܥܡܠܐ ܒܫܘܥܒܕܐ܂ ܥܠ ܗܢܐ ܓܝܪ ܝܘܡܐ ܕܫܒܬܐ ܚܒܝܒܝ܂ ܕܚܬܝܪܝܢ ܒܗ ܘܡܫܬܒܗܪܝܢ ܒܗ ܥܡܐ ܕܝܗ̈ܘܕܝܐ ܘܐܡܪܝܢ܂ ܕܒܗܕܐ ܠܡ ܚܝܝܢ ܚܢܢ ܕܢܛܪܝܢ ܐܢܚܢܢ ܫܒܬܐ ܘܥܝܕܐ܂ ܟܡܐ ܕܡܫܟܚ ܐܢܐ ܐܦܝܣܟ ܒܡ̈ܠܐ ܙܥܘܪ̈ܝܬܐ܂ ܐܝܟ ܡܐ ܕܐܦܝܣܬܟ ܥܠ ܓܙܘܪܬܐ ܘܦܨܚܐ܀ ܡܛܠ ܕܫܒܬܐ ܠܐ ܗܘܬ ܒܝܬ ܡܘܬܐ ܠܚܝ̈ܐ ܣܝܡܐ܂ ܐܦ ܠܐ ܒܝܬ ܙܕܝܩܘܬܐ ܠܚܛܝܬܐ܂ ܐܠܐ ܠܢܝܚܐ ܝܗܝܒܐ܂ ܐܝܟ ܦܘܩ̈ܕܢܐ ܐܚܪ̈ܢܐ ܕܐܝܬ ܕܚܝܝܢ ܒܗܘܢ ܒ̈ܢܝ ܐܢܫܐ܂ ܘܐܢ ܠܐ ܥܒܕܝܢ ܠܗܘܢ ܡܝܬܝܢ܂ ܒܙܒܢ ܓܝܪ ܕܐܬܢܛܪܬ ܫܒܬܐ܂ ܐܝܟ ܕܠܢܝܚܐ ܕܥܡܐ ܐܬܝܗܒܬ܂ ܘܠܐ ܠܒ̈ܢܝ ܐܢܫܐ ܕܢܬܢܝܚܘܢ ܒܠܚܘܕ܂ ܐܠܐ ܐܦ ܠܒܥܝܪܐ܂ ܐܡܪ ܓܝܪ ܕܢܬܢܝܚ ܬܘܪܟ ܘܚܡܪܟ ܘܟܠܗ ܒܥܝܪܟ܂ ܐܢ ܓܝܪ ܒܝܬ ܡܘܬܐ ܠܚ̈ܝܐ ܘܒܝܬ ܙܕܝܩܘܬܐ ܠܚ̈ܛܗܐ ܣܝܡܐ ܫܒܬܐ܂ ܡܢܐ ܗܢܝܢܐ ܐܝܬ ܠܒܥܝܪܐ ܕܢܛܪܐ ܫܒܬܐ܂ ܐܘ ܡܢܐ ܣܘܓܦܢܐ ܢܗܘܐ ܠܗ ܟܕ ܠܐ ܬܛܪ܂ ܗܐ ܓܝܪ ܚܙܝܢ ܚܢܢ ܕܒܝܘ̈ܡܬܐ ܐܚܪ̈ܢܐ ܕܦܠܚܐ ܒܥܝܪܐ ܫܘܥܒܕܐ ܘܦܘܠܚܢܐ ܕܥܡܠܐ܂ ܝܬܝܪ ܡܙܕܕܩܐ ܝܬܝܪ ܡܢ ܕܒܝܘܡܐ ܕܫܒܬܐ܂ ܡܛܠ ܕܒܝܘܡ̈ܬܐ ܕܦܘܠܚܢܐ ܦܠܚܐ ܘܠܐܝܐ ܒܥܝܪܐ܂ ܒܛܥܢܐ ܘܒܫܩܘܠܬܐ܂","english":"Demonstration on the Sabbath\n\nThe Lord commanded Moses, his servant, concerning the Sabbath day, that the children of Israel should observe it. For thus he said to them: \"Six days you shall do your work, and the seventh day is a Sabbath of rest, holy to the Lord your God.\" Because in six days the Lord made the heavens and the earth, and the seas and everything that is in them, and he ceased and rested on the seventh day. Therefore God blessed the seventh day and sanctified it, because on it he rested from all the works that he had made. And thus he warned you, that you should rest, you and your servant and your maidservant, and your oxen and your donkey. And further he added and warned you, that the hired hand and the sojourner and all your cattle should rest from toil and labor in servitude. For concerning this Sabbath day, my beloved, the Jewish people boast and pride themselves in it, and say that in this they are alive, that they observe the Sabbath and its customs. How much can I persuade you with few words, as I persuaded you concerning circumcision and Passover? For the Sabbath was not placed as a means of death for the living, nor as a means of righteousness for sin, but it was given for rest, like other commandments that, if the children of men observe them, they live, and if they do not observe them, they die. For at the time when the Sabbath was commanded, it was given as a rest for the people, and not only for the children of men to rest, but also for the cattle. For it says: \"Your ox and your donkey and all your cattle shall rest.\" For if the Sabbath were placed as a means of death for the living and as a means of righteousness for sins, what concern would the cattle have with observing the Sabbath? Or what distress would come to it if it did not observe it? For behold, you see that on other days the cattle are subjected to servitude and the labor of toil, more than is fitting, more than on the Sabbath day. For on workdays the cattle labor and toil in carrying and bearing loads.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܫܬܐ ܝܘܡ̈ܝܢ ܬܥܒܕ ܥܒܕܟ ܘܝܘܡܐ ܫܒܝܥܝܐ ܫܒܬܐ ܢܝܚܐ ܩܘܕܫܐ ܠܡܪܝܐ ܐܠܗܟ","severity":"info","text":"Aphrahat paraphrases Exod 20:8–10 (LXX) and Exod 23:12, combining the six workdays with the seventh-day rest. The wording echoes the Peshitta of Exod 20:8–10.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܬܐ","severity":"info","text":"Aphrahat argues that the Sabbath was given as a rest for all, including cattle, not as a means of death or righteousness. This counters Jewish claims of Sabbath observance as a sign of life.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܦܝܣܬܟ ܥܠ ܓܙܘܪܬܐ ܘܦܨܚܐ","severity":"info","text":"Aphrahat references his earlier demonstrations on circumcision (Dem. 11) and Passover (Dem. 12), indicating a sequential series. This links the Sabbath argument to his broader anti-Jewish polemic.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܝܚܐ","severity":"info","text":"The Syriac term ܢܝܚܐ (rest) is central: Aphrahat interprets the Sabbath as a day of rest for all creation, including animals, based on the biblical command. This contrasts with Jewish emphasis on cessation from work.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛܠ ܕܫܒܬܐ ܠܐ ܗܘܬ ܒܝܬ ܡܘܬܐ ܠܚܝ̈ܐ ܣܝܡܐ","severity":"info","text":"Aphrahat uses a chiastic structure: the Sabbath is not a means of death for the living nor righteousness for sin, but given for rest. This rhetorical framing reinforces his argument that the Sabbath is a practical, not soteriological, commandment.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܢ for ܣ) that do not affect meaning. The phrase 'ܒܝܬ ܡܘܬܐ ܠܚܝ̈ܐ' could be read as 'a house of death for the living' or 'a means of death for the living'; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܬܘܪ̈ܐ ܕܒܪܝܢ ܦܕܢܐ܂ ܘܡܛܠ ܕܠܐܝܢ ܠܝܬ ܐܬܪܐ ܕܢܦܠܚܘܢ ܚ̈ܛܗܐ܂ ܐܠܐ ܒܝܘܡܐ ܕܫܒܬܐ܂ ܕܒܛܝܠܝܢ ܚܡܪ̈ܐ ܘܬܘܪ̈ܐ ܘܟܠܗ ܒܥܝܪܐ܂ ܕܫܪܒܢ ܫܪܒܢ ܡܢ ܐܡ̈ܗܬܗܘܢ ܘܐܚ̈ܘܬܗܘܢ܂ ܘܡܢ ܟܠ ܩܪܝܒ ܒܣܪܗܘܢ܂ ܠܐ ܡܬܟܠܝܢ ܡܢ ܕܠܡܫܬܘܬܦܘ܂ ܘܠܝܬ ܚܛܗܐ܂ ܡܬܪܫܝܢ ܕܗܠܝܢ ܚ̈ܛܗܐ ܦܠܚܝܢ ܒܝܘܡܐ ܕܫܒܬܐ܂ ܡܛܠ ܕܗܢܘ ܢܡܘܣܐ ܕܟܘܠܗ ܒܥܝܪܐ܂ ܘܕܥ ܕܐܝܟ ܕܠܝܬ ܚܛܗܐ ܠܒܥܝܪܐ ܕܒܗܠܝܢ ܗܘ ܡܬܚܫܚܐ܂ ܐܦ ܠܐ ܙܕܝܩܘܬܐ܂ ܡܛܠ ܕܦܘܪܥܢܐ ܕܙܕܝܩܘܬܐ ܒܥܠܡܐ ܚܕܬܐ ܗܘܐ܂ ܒܚܝܬ ܡ̈ܝܬܐ܂ ܠܡܢ ܕܦܠܚ ܥܒ̈ܕܐ ܕܙܕܝܩܘܬܐ܂ ܘܠܒܥܝܪܐ ܠܐ ܗܘܐ ܩܝܡܬܐ ܗܘܝܐ ܠܗ܂ ܕܬܬܦܪܥ ܦܘܪܥܢܐ ܕܢܛܪܐ ܫܒܬܐ܂ ܘܐܦܠܐ ܠܕܝܢܐ ܩܪܒܐ܂ ܘܐܝܟ ܕܦܘܩܕܢܐ ܐܚܪܢܐ ܢܡܘܣܐ ܠܒܥܝܪܐ ܠܐ ܣܝܡ ܠܗ ܕܬܛܪ܂ ܘܐܦ ܠܐ ܫܒܬܐ ܡܕܡ ܡܗܢܝܐ ܠܗ ܦܩܕ ܓܝܪ ܩܕܝܫܐ ܒܢܡܘܣܗ ܕܠܐ ܬܓܘܪ܂ ܘܒܥܝܪܐ ܒܦܪܗܣܝܐ ܓܝܪܐ ܘܡܙܢܝܐ ܓܠܝܐܝܬ܂ ܘܦܩܕ ܘܙܗܪ ܢܡܘܣܐ܂ ܕܠܝܛ ܗܘ ܟܠ ܕܢܣܒ ܚܬܗ ܥܡ ܫܪܟܐ ܕܟܠ ܩܪܝܒ ܒܣܪܗ܂ ܘܗܠܝܢ ܟܠܗܝܢ ܒܥܝܪܐ ܣܥܪܐ܂ ܘܟܬܝܒ ܬܘܒ ܕܠܐ ܬܩܛܘܠ܂ ܘܒܥܝܪܐ ܡܛܠ ܫܒܪܘܬܗ ܩܛܠܐ ܒܪܬ ܙܘܓܗ ܘܐܟܠܐ ܡܢ ܒܣܪܗ܂ ܬܘܒ ܟܬܝܒ ܕܟܠ ܡܕܡ ܟܘܣ ܘܐܟܘܠ܂ ܘܕܡܐ ܠܐ ܬܐܟܘܠ܂ ܘܒܥܝܪܐ ܕܡܐ ܕܢܦܫܗ ܡܠܚܟ ܠܚܟܐ܂ ܘܒܣܪܐ ܛܡܐܐ ܝܬܝܪ ܒܣܝܡ ܠܗ ܠܡܐܟܠ܂ ܐܢ ܓܝܪ ܡܕܡ ܗܢܝܢܐ ܐܝܬ ܠܗ ܠܒܥܝܪܐ ܟܕ ܬܛܪ ܫܒܬܐ܂ ܠܘܩܕܡ ܡܢ ܗܠܝܢ ܛܡܐ̈ܬܐ ܟܠܐ ܗܘܐ ܠܗ ܢܡܘܣܐ܂ ܘܗܝܕܝܢ ܡܙܕܩ ܗܘܐ ܠܗ ܟܕ ܬܛܪ ܫܒܬܐ܀ ܘܗܢܐ ܦܝܣܐ ܕܟܬܒܬ ܕܫܒܬܐ ܠܢܝܚܐ ܐܬܝܗܒܬ܂ ܠܟܠ ܒܪܝܬܐ ܕܡܠܐܐ ܠܐܝܐ܂ ܐܠܘ ܓܝܪ ܠܐ ܗܘܐ ܡܛܠ ܢܝܚܐ ܐܬܝܗܒܬ܂ ܠܟܘܠ ܦܓܪ ܕܠܐܐ܂ ܡܕܝܢ ܘܠܐ ܗܘܐ ܕܙܒ̈ܢܐ ܩܕܡ̈ܝܐ ܒܪ̈ܝܬܐ ܕܠܐ ܠܐܝܢ܂ ܘܠܐ ܗܘܐ ܠܗܝܢ ܕܐܦܢ ܗܢܝܢ ܢܛܪܢ ܫܒܬܐ ܐܝܟ ܕܢܙܕܕܩܢ܂ ܐܠܐ ܚܙܝܢ ܚܢܢ܂ ܕܫܡܫܐ ܪܕܐ܂","english":"...and the oxen of the field, and because there is no place where they can commit sins except on the Sabbath day, the asses and the oxen and all the cattle are idle, so that they may rest with their mothers and their sisters, and with all their close kin by blood; they are not prevented from copulating, and there is no sin. The beasts are permitted to commit these sins on the Sabbath day, because that is the law of all cattle. And know that just as there is no sin for the cattle in what they do, so also there is no righteousness, because the reward of righteousness is in the new world, at the resurrection of the dead, for those who perform works of righteousness; and for the cattle there is no resurrection that will come to them, so that the reward of keeping the Sabbath might be given to them. Nor does the law of the Sabbath apply to them. And just as other commandments of the law were not established for the cattle to observe, so also the Sabbath does not command them anything. For the Holy One commanded in his law that you shall not commit incest; and the cattle commit incest openly and publicly. And the law commanded and warned, \"Cursed is everyone who takes his sister with the rest of all his close kin by blood,\" and all these things the cattle do. And it is also written, \"You shall not kill,\" and the cattle, because of their nature, kill their own kind and eat their flesh. Again it is written, \"Eat and drink everything, but do not eat blood,\" and the cattle lick the blood of their own kind, and tainted flesh is more pleasing to them to eat. For if the cattle had any benefit from keeping the Sabbath, first of all the law would have forbidden them these impurities, and then it would have permitted them to keep the Sabbath. And behold, this proof that I have written, that the Sabbath was given for the sake of the weary, for all creation that is weary. For if it had not been given for the sake of the weary, for every weary body, then the first creations would not have been weary, and they would not have needed to observe the Sabbath as is fitting. But see, the sun runs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܬܘܪ̈ܐ ܕܒܪܝܢ ܦܕܢܐ","severity":"info","text":"The Syriac reads 'oxen of the field' (ܬܘܪ̈ܐ ܕܒܪܝܢ ܦܕܢܐ), a phrase not in the English draft, which omits 'field' and adds 'asses' from a later clause.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܝܒ ܕܠܐ ܬܩܛܘܠ","severity":"info","text":"The phrase 'You shall not kill' echoes the Decalogue (Exod 20:13), but Aphrahat does not cite a specific verse; the allusion supports his argument that cattle violate divine law.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܥܝܪܐ","severity":"info","text":"Aphrahat uses ܒܥܝܪܐ (cattle/beasts) as a generic term for non-human animals, contrasting their lack of moral agency with human responsibility for Sabbath observance.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܢܐ ܦܝܣܐ","severity":"info","text":"The phrase 'And behold, this proof' (ܘܗܢܐ ܦܝܣܐ) marks a rhetorical conclusion, summarizing the argument that the Sabbath was given for the weary, not for beasts.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܝܣܐ","severity":"info","text":"The word ܦܝܣܐ (proof/demonstration) is a key rhetorical term in Aphrahat's Demonstrations, signaling a logical or scriptural argument.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܥܝܪܐ ܒܦܪܗܣܝܐ ܓܝܪܐ","severity":"info","text":"Aphrahat's claim that cattle commit incest 'openly and publicly' (ܒܦܪܗܣܝܐ ܓܝܪܐ) reflects a common patristic trope contrasting animal behavior with human law, found in works like the Didascalia.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܬܘܪ̈ܐ ܕܒܪܝܢ ܦܕܢܐ is ambiguous: it may mean 'oxen of the field' (wild oxen) or 'oxen of the plain'; the English draft omits 'field' and adds 'asses' from a later clause, possibly conflating two separate animal lists."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܘܣܗܪܐ ܡܗܠܟ܂ ܘܟܘ̈ܟܒܐ ܪܗܛܝܢ܂ ܘܪ̈ܘܚܐ ܢܫ̈ܒܢ܂ ܘܥ̈ܢܢܐ ܦܪܚܢ܂ ܘܦܪܚܬܐ ܪܕܝܐ܂ ܘܡܒ̈ܘܥܐ ܡܬܓܐܝܢ ܒܢܒ̈ܥܝܗܘܢ܂ ܘܓ̈ܠܠܐ ܙܩ̈ܝܦܝܢ܂ ܘܒܪ̈ܩܐ ܪܗܛܝܢ ܘܡܢܗܪܝܢ ܠܒܪ̈ܝܬܐ܂ ܘܪ̈ܥܡܐ ܒܙܒܢܗܘܢ ܬܟܝܒܐܝܬ ܪܥܡܝܢ܂ ܘܐܝ̈ܠܢܐ ܦܪܥܝܢ ܦܐܪ̈ܝܗܘܢ܂ ܘܡܪܒܝܬܐ ܕܟܠ ܨܒܘ ܡܬܥܫܢܐ܂ ܘܡܕܡ ܠܐ ܡܬܚܙܐ ܠܢ ܕܐܬܢܝܚ ܒܝܘܡܐ ܕܫܒܬܐ ܠܒܪ ܡܢ ܒ̈ܢܝ ܐܢܫܐ ܘܒܥܝܪܐ܂ ܕܬܚܝܬ ܐܝܕܐ ܕܫܘܥܒܕܐ ܕܥܡܠܐ ܐܝܬܝܗܘܢ܀ ܐܢ ܓܝܪ ܠܙܕܝܩܘ ܐܬܝܗܒܬ ܫܒܬܐ܂ ܡܢ ܩܕܡ ܐܝܣܪܝܠ ܓܝܪ ܠܐܕܡ ܘܠܐ ܗܘܐ ܕܬܬܝܗܒ ܗܘܬ ܕܢܛܪܝܗ ܘܢܙܕܕܩ ܒܗ܂ ܘܠܐ ܕܝܢ ܣܡ ܠܗ ܐܠܗܐ ܦܘܩܕܢܐ ܕܡܢ ܐܝܠܢܐ ܕܝܕܥܬܐ ܕܒܝܫܬܐ ܘܕܛܒܬܐ ܠܐ ܢܐܟܘܠ ܕܠܐ ܢܡܘܬ܂ ܐܠܐ ܡܛܠ ܕܠܐ ܝܗܝܒ ܗܘܐ ܐܕܡ ܠܥܡܠܐ ܥܕܠܐ ܢܥܒܪ ܦܘܩܕܢܐ܂ ܠܐ ܝܗܒ ܠܗ ܫܒܬܐ܂ ܐܠܐ ܒܬܪ ܕܥܒܪ ܦܘܩܕܢܐ܂ ܗܝܕܝܢ ܗܘ ܩܒܠ ܓܙܪ ܕܝܢܐ ܕܥܡܠܐ ܕܠܐܘܬܐ܂ ܕܢܥܡܠ ܒܐܪܥܐ ܐܝܟ ܚܝܒܐ ܘܡܣܟܠܢܐ܂ ܘܓܙܪ ܥܠܘܗܝ ܡܘܬܐ܀ ܘܐܠܘ ܓܝܪ ܒܫܒܬܐ ܗܘܬ ܙܕܝܩܘܬܐ܂ ܚܢܘܟ ܒܗ ܫܦܪ ܗܘܐ܂ ܘܟܠܗܘܢ ܕܪ̈ܐ ܕܡܢ ܒܬܪܗ܂ ܘܐܦ ܠܐ ܢܘܚ ܢܛܪ ܫܒܬܐ ܕܒܗ ܢܬܩܪܐ ܬܡܝܡܐ ܚܣܝܪ ܚ̈ܛܗܐ܂ ܐܠܐ ܗܟܢܐ ܐܡܪ ܠܗ ܐܠܗܐ ܠܢܘܚ܂ ܕܠܟ ܚܙܝܬ ܕܙܕܝܩ ܘܬܡܝܡ ܒܕܪܐ ܗܢܐ܂ ܘܠܐ ܗܘܐ ܒܕܢܛܪ ܫܒܬܐ ܐܙܕܕܩ ܐܠܐ ܕܢܛܪ ܬܡܝܡܘܬܐ ܒܕܪܐ ܡܚܒܠܢܐ܂ ܐܝܟ ܕܡܘܕܥ ܣܘܥܪܢܗ ܕܡܠܬܐ܂ ܡܛܠ ܕܐܦ ܠܐ ܟܬܝܒ ܕܐܫܬܘܬܦ ܒܗ ܒܥܠܡܐ܂ ܗܘܐ ܠܡ ܢܘܚ ܒܪ ܚܡܫܡܐܐ ܫ̈ܢܝܢ܂ ܟܕ ܡܠܠ ܥܡܗ ܐܠܗܐ ܘܐܡܪ ܠܗ܂ ܕܠܟ ܚܙܝܬ ܕܙܕܝܩ ܐܢܬ ܘܬܡܝܡ ܩܕܡܝ ܒܕܪܐ ܗܢܐ܂ ܘܬܡܝܡܘܬܗ ܐܝܟ ܡܐ ܕܡܬܚܙܝܐ ܠܢ ܨܒܘܬܐ ܗܕܐ ܗܘܬ܂ ܕܟܕ ܚܙܐ ܕܐܬܚܠܛ ܠܗ ܕܪܐ ܕܫܝܬ ܥܡ ܕܒܝܬ ܩܐܝܢ ܕܠܝܛܝܢ ܗܘܘ܂ ܣܡ ܒܪܥܝܢܗ ܕܐܢܬܬܐ ܠܐ ܢܣܒ܂ ܘܒ̈ܢܝܐ ܠܐ ܢܘܠܕ܂","english":"The moon travels, and the stars run, and the winds blow, and the birds fly, and the fledglings are driven, and the springs gush forth with their waters, and the waves are raised up, and the lightnings run and terrify the creatures, and the thunders in their times resound mightily, and the trees put forth their fruits, and the whole of nature is busied, and nothing is seen to be at rest on the Sabbath day except for the sons of men and the cattle, which are under the yoke of servitude of labour. For if the Sabbath had been given for righteousness, it would have been given to Adam before Israel, so that he might keep it and be justified by it; and God would not have given him a commandment that he should not eat from the tree of knowledge of good and evil, lest he die. But because Adam was not given to labour until he transgressed the commandment, he was not given the Sabbath; but after he transgressed the commandment, then he received the decree of the judgement of the labour of toil, that he should work the earth as a guilty and foolish person, and the decree of death was passed upon him. For if righteousness had been on the Sabbath, Noah would have been pleasing in it, and all the generations after him; and even Noah did not keep the Sabbath by which he would be called perfect and lacking in sins. But rather thus God said to Noah: 'I have seen that you are righteous and perfect in this generation.' And it was not by keeping the Sabbath that he was justified, but by keeping perfection in a corrupt generation, as the context of the word makes known; for it is not written that he participated in the world. Was it not Noah, the son of Lamech, who was five hundred years old, when God spoke with him and said to him: 'I have seen that you are righteous and perfect before me in this generation'? And his perfection was as this matter appears to you: that when he saw that the generation of Seth had mingled with the cursed sons of Cain, he set in his mind that he would not take a wife and would not beget children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Aphrahat argues that the Sabbath was not given for righteousness, because Adam did not receive it before his transgression, and Noah was justified by his perfection, not by Sabbath observance.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܕܝܩܘ","severity":"info","text":"The term ܙܕܝܩܘ (zaddiqū) means 'righteousness' and is central to Aphrahat's argument that the Sabbath is not inherently linked to righteousness.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 2–3","severity":"info","text":"Aphrahat alludes to Adam's transgression of the commandment not to eat from the tree of knowledge, referencing Genesis 2–3, and the subsequent decree of labor and death.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 6:9","severity":"info","text":"The reference to Noah as righteous and perfect in his generation echoes Genesis 6:9, where Noah is described as righteous.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Aphrahat contrasts the ceaseless activity of nature on the Sabbath with the enforced rest of humans and cattle, reflecting a Jewish-Christian debate on Sabbath observance.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of Aphrahat's argument that the Sabbath was a temporary institution for Israel, not a universal moral law, using Adam and Noah as counterexamples.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܬܚܝܬ ܐܝܕܐ ܕܫܘܥܒܕܐ ܕܥܡܠܐ could be read as 'under the yoke of servitude of labour' or 'under the hand of the servitude of labour'; the translation follows the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܕܠܐ ܢܬܚܠܛܘܢ ܘܢܬܠܝܛܘܢ ܠܗܘܢ ܥܡ ܕܒܝܬ ܩܐܝܢ ܙܪܥܐ ܠܝܛܐ܂ ܘܟܕ ܚܙܐ ܐܠܗܐ ܠܒܗ ܕܕܟܐ ܗܘܐ ܘܬܡܝܡ ܨܒܐ ܕܡܢܗ ܬܗܘܐ ܚܠܦܬܐ ܠܥܠܡܐ܂ ܕܐܬܚܫܒ ܕܢܥܛܐ ܐܢܘܢ ܡܛܠ ܥܘܠܗܘܢ܂ ܗܝܕܝܢ ܡܠܠ ܥܡܗ ܟܕ ܐܝܬܘܗܝ ܒܪ ܚܡܫܡܐܐ ܫ̈ܢܝܢ ܘܐܡܪ ܕܠܟ ܚܙܝܬ ܕܬܡܝܡ ܐܢܬ ܩܕܡܝ ܒܕܪܐ ܗܢܐ܂ ܟܕ ܒܪܐ ܥܕܟܝܠ ܠܝܬ ܗܘܐ ܠܗ܂ ܡܛܠ ܕܐܝܟ ܕܡܣܒܪ ܠܢ ܗܘ ܣܘܥܪܢܐ܂ ܐܝܟ ܕܡܢ ܠܥܠ ܪܫܡܬ܂ ܕܢܘܚ ܐܢܬܬܐ ܠܐ ܢܣܒ܂ ܒܗܘ ܟܠܗ ܙܒܢܐ ܥܕܡܐ ܕܡܠܠ ܥܡܗ ܐܠܗܐ ܘܐܡܪ ܠܗ܂ ܕܠܟ ܚܙܝܬ ܕܬܡܝܡ ܐܢܬ ܩܕܡܝ ܒܕܪܐ ܗܢܐ܂ ܗܫܐ ܠܡ ܥܒܕ ܠܟ ܩܒܘܬܐ ܕܩܝܣܐ ܕܬܣܬܬܪ ܒܗ܂ ܗܠܝܢ ܟܕ ܫܡܥ ܢܘܚ ܕܦܩܕܗ ܐܠܗܐ ܠܡܥܒܕ ܩܒܘܬܐ܂ ܘܐܡܪ ܠܗ ܕܡܥܛܐ ܥܛܐ ܐܢܐ ܠܒ̈ܢܝܢܫܐ ܡܢ ܐ̈ܦܝ ܐܪܥܐ܂ ܥܠ ܕܚܒܠܘ ܐܘܪܚܗܘܢ܂ ܗܝܕܝܢ ܒܫܢܬ ܚܡܫܡܐܐ܂ ܢܣܒ ܢܘܚ ܐܢܬܬܐ ܡܢ ܒܢ̈ܬ ܫܝܬ܂ ܙܪܥܐ ܡܒܪܟܐ ܕܙܕܝ̈ܩܐ܂ ܘܐܘܠܕ ܠܫܝܡ ܘܠܚܝܡ ܘܠܝܦܬ܂ ܗܢܘܢ ܬܠܬܐ܂ ܙܗܪ ܐܢܘܢ ܢܘܚ ܠܒܢܘ̈ܗܝ܂ ܕܢܫ̈ܐ ܡܢ ܒ̈ܢܬ ܩܐܝܢ ܠܐ ܢܣܒܘܢ܂ ܐܠܐ ܝܗܒ ܠܗܘܢ ܡܢ ܙܪܥܐ ܕܙܕܝܩ̈ܐ ܢܫ̈ܐ܂ ܐܝܟ ܕܢܬܢܛܪ ܡܢܗܘܢ ܙܪܥܐ ܥܠ ܐ̈ܦܝ ܐܪܥܐ܂ ܕܢܬܩܝܡ ܡܢܗܘܢ ܥܠܡܐ܂ ܘܕܬܕܥ ܕܗܠܝܢ ܗܟܢܐ ܐܝܬܝܗܝܢ܂ ܐܢܐ ܐܚܘܝܟ ܡܢ ܚܘܫܒܢ ܫ̈ܢܝܐ܀ ܫܝܡ ܓܝܪ ܒܘܟܪܗ ܕܢܘܚ ܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܡܢ ܒܬܪ ܛܘܦܢܐ ܗܘܐ ܠܗ ܒܪܐ ܐܪܦܟܫܪ܂ ܘܗܘ ܫܝܡ ܒܪ ܡܐܐ ܗܘܐ ܫ̈ܢܝܢ ܟܕ ܐܘܠܕ ܠܐܪܦܟܫܪ܂ ܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܡܢ ܒܬܪ ܛܘܦܢܐ܂ ܡܢ ܗܠܝܢ ܡܬܝܕܥܐ ܠܢ ܨܒܘܬܐ܂ ܕܢܘܚ ܒܪ ܚܡܫܡܐܐ ܘܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܐܘܠܕ ܠܫܝܡ܂ ܘܡܢ ܗܢܐ ܚܘܫܒܢܐ ܐܣܬܟܠ܂ ܕܢܘܚ ܐܢܬܬܐ ܠܐ ܢܣܒ ܡܢ ܩܕܡ ܕܢܡܠܠ ܥܡܗ ܐܠܗܐ܂ ܘܐܦ ܠܐ ܠܒܢܘܗ̈ܝ ܢܣܒ ܢ̈ܫܐ܂ ܥܕܡܐ ܠܙܒܢܐ ܕܗܐ ܥܐܠ ܠܩܒܘܬܐ܂ ܐܠܘ ܓܝܪ ܢܣܒ ܐܢܬܬܐ ܒܛܠܝܘܬܗ܂ ܐܦ ܒܢ̈ܝܐ ܡܘܠܕ ܗܘܐ܂","english":"that they not be mixed and cursed with the cursed seed of the house of Cain. And when God saw that his heart was pure and perfect, he desired that through him there would be a replacement for the world, because he considered that they had erred on account of their wickedness. Then he spoke with him when he was five hundred years old, and said, \"I have seen that you are perfect before me in this generation.\" When he was still childless, because as it seemed to him, this matter—as you have written above—that Noah took a wife, he did not take a wife during that entire time until God spoke with him and said to him, \"I have seen that you are perfect before me in this generation. Now make for yourself an ark of wood in which to hide.\" When Noah heard what God commanded him to make the ark, he said that this counsel was a counsel for the righteous from the face of the earth, because they had corrupted their ways. Then at the age of five hundred, Noah took a wife from the daughters of Seth, the blessed seed of the righteous, and she bore Shem, Ham, and Japheth—these three. Noah warned his sons not to take wives from the daughters of Cain, but he gave them wives from the seed of the righteous, as it was decreed that from them seed would be sown on the face of the earth, that the world might be established from them, and that it might be known that these are thus. This I show you from the calculation of the years. For Shem, the firstborn of Noah, was two years old after the flood when his son Arpachshad was born to him. And Shem was one hundred years old when he begot Arpachshad, two years after the flood. From these the intention is known to you, that Noah was five hundred and two years old when he begot Shem. And from this calculation it is understood that Noah did not take a wife before God spoke with him, nor did his sons take wives until the time when he entered the ark. For if he had taken a wife in his youth, he would also have begotten children.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܒܘܬܐ","severity":"info","text":"The Syriac term ܩܒܘܬܐ (qabūṯā) is used for Noah's ark, a borrowing from Hebrew תֵּבָה (tēḇā) via the Peshitta. It denotes a chest or box, not a ship.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܟ ܚܙܝܬ ܕܬܡܝܡ ܐܢܬ ܩܕܡܝ ܒܕܪܐ ܗܢܐ","severity":"info","text":"Aphrahat paraphrases Gen 6:9 (Peshitta: 'I have seen you are righteous before me in this generation'), adapting the biblical verse to Noah's perfection rather than righteousness.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܪܥܐ ܡܒܪܟܐ ܕܙܕܝ̈ܩܐ","severity":"info","text":"The 'blessed seed of the righteous' refers to the Sethite lineage, contrasted with the cursed seed of Cain. This reflects a widespread tradition in Syriac literature (e.g., Cave of Treasures) that Seth's line preserved purity before the flood.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܚܡܫܡܐܐ ܘܬܪ̈ܬܝܢ ܫ̈ܢܝܥ","severity":"info","text":"Aphrahat calculates that Noah was 502 years old at Shem's birth, based on Shem being 100 at Arpachshad's birth two years after the flood. This harmonizes Gen 5:32 (Noah 500 at Shem's birth) with Gen 11:10 (Shem 100 at Arpachshad's birth).","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a narrative expansion of Gen 6:9–10, 18, with a chronological excursus (from 'This I show you' to the end) that functions as an apologetic for Noah's late marriage and the purity of his lineage.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as you have written above' (ܐܝܟ ܕܡܢ ܠܥܠ ܪܫܡܬ) may refer to a lost source or to Aphrahat's own earlier writing; the referent is unclear.","The calculation of Shem's age at Arpachshad's birth (100 years) is given as 100 years, but Gen 11:10 has Shem at 100; the two-year offset after the flood is Aphrahat's own harmonization."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܐܝܟ ܐܕܡ ܕܒܪ ܡܐܐ ܘܬܠܬܝܢ ܫ̈ܢܝܢ ܐܘܠܕ ܠܫܝܬ܂ ܘܫܝܬ ܒܪ ܡܐܐ ܘܚܡܫ ܫ̈ܢܝܢ ܐܘܠܕ ܠܐܢܘܫ܂ ܘܐܢܘܫ ܒܪ ܬܫܥܝܢ ܫ̈ܢܝܢ ܐܘܠܕ ܠܩܝܢܢ܂ ܘܩܝܢܢ ܒܪ ܫܒܥܝܢ ܫ̈ܢܝܢ ܐܘܠܕ ܠܡܗܠܠܐܝܠ܂ ܘܡܗܠܠܐܝܠ ܒܪ ܫܬܝܢ ܘܚܡܫ ܫ̈ܢܝܢ ܐܘܠܕ ܠܝܪܕ܂ ܘܝܪܕ ܒܪ ܡܐܐ ܘܫܬܝܢ ܘܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܐܘܠܕ ܠܚܢܘܟ܂ ܘܚܢܘܟ ܒܪ ܫܬܝܢ ܘܚܡܫ ܫ̈ܢܝܢ ܐܘܠܕ ܠܡܬܘܫܠܚ܂ ܘܡܬܘܫܠܚ ܒܪ ܡܐܐ ܘܬܡܢܐܝܢ ܘܫܒܥ ܫ̈ܢܝܢ ܐܘܠܕ ܠܠܡܟ܂ ܘܠܡܟ ܐܒܘܗܝ ܕܢܘܚ ܒܪ ܡܐܐ ܘܬܡܢܐܝܢ ܘܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܐܘܠܕܗ܀ ܐܦ ܗܘ ܐܠܘ ܢܣܒ ܐܢܬܬܐ ܡܢ ܩܕܡ ܕܢܡܠܠ ܥܡܗ ܐܠܗܐ܂ ܐܝܟ ܐܒܗܘ̈ܗܝ ܡܘܠܕ ܗܘܐ܂ ܡܛܠ ܕܠܐ ܗܘܬ ܥܩܪܘܬܐ ܡܠܝܟܐ ܗܘܬ ܥܠܘܗܝ܂ ܡܛܠ ܕܒܗܘ ܙܒܢܐ ܒܪ̈ܝܟܝܢ ܗܘܘ ܒ̈ܢܝ ܐܕܡ ܕܢܟܒܪܘܢ ܘܢܣܓܘܢ ܒܬܘܠܕ̈ܬܗܘܢ܂ ܐܝܟ ܕܢܬܡܠܐ ܡܢܗܘܢ ܥܠܡܐ܂ ܘܢܘܚ ܓܝܪ ܕܢܛܪ ܬܡܝܡܘܬܐ ܠܐ ܗܘܐ ܡܢ ܢܦܫܗ ܩܢܛ ܗܘܐ܂ ܕܕܠܡܐ ܢܬܚܠܛ ܠܗ ܥܡ ܙܪܥܐ ܠܝܛܐ ܕܒܝܬ ܩܐܝܢ܂ ܐܠܐ ܕܟܕ ܢܣܒ ܐܢܬܬܐ ܘܢܘܠܕ ܒ̈ܢܝܐ܂ ܘܒܢܘܗ̈ܝ ܢܥܒܪܘܢ ܢܡܘܣܐ܂ ܘܢܣܒܘܢ ܢܫ̈ܐ ܡܢ ܗܘ ܙܪܥܐ܂ ܐܠܐ ܟܕ ܚܙܐ ܕܐܠܗܐ ܡܠܠ ܥܡܗ܂ ܘܐܡܪ ܠܗ܂ ܕܒ̈ܢܝ ܐܢܫܐ ܥܛܐ ܐܢܐ ܡܢ ܐ̈ܦܝ ܐܪܥܐ܂ ܘܠܟ ܒܠܚܘܕ ܡܫܘܙܒ ܐܢܐ܂ ܗܝܕܝܢ ܢܣܒ ܐܢܬܬܐ܂ ܐܝܟ ܕܢܗܘܐ ܠܗ ܙܪܥܐ܂ ܕܢܬܩܝܡ ܡܢܗ ܥܠܡܐ܂ ܘܢܗܘܐ ܐܒܐ ܠܟܐ̈ܢܐ ܘܠܙܕܝܩ̈ܐ܂ ܘܒܚܪܬ ܒܗ ܪܘܚܐ ܕܩܘܕܫܐ܂ ܕܐܦ ܡܫܝܚܐ ܡܚܝܢܗ ܕܥܠܡܐ ܡܒܛܠ ܠܘ̈ܛܬܗ ܕܐܕܡ܂ ܡܢ ܙܪܥܗ ܡܬܝܠܕ܂܂܂܂ ܗܝܕܝܢ ܚܦܝܛܐܝܬ ܐܢܢܬܐ ܡܢ ܙܪܥܐ ܒܪܝܟܐ ܢܣܒ܂ ܘܐܘܠܕ ܠܫܝܡ ܐܒܐ ܕܙܕܝܩ̈ܐ܂ ܒܫܢܬ ܚܡܫܡܐܐ ܘܬܪ̈ܬܝܢ ܫ̈ܢܝܢ ܠܚܝܘܗ̈ܝ܂ ܘܒܫܢܬ ܬܪ̈ܬܝܢ ܕܡܠܠ ܥܡܗ ܐܠܗܐ܂ ܘܟܕ ܐܘܠܕ ܬܠܬܐ ܒ̈ܢܝܢ܂ ܫܪܝ ܠܡܥܒܕ ܩܒܘܬܐ܂ ܘܙܗܪ ܐܢܘܢ ܠܒܢܘܗ̈ܝ ܕܠܐ ܢܣܒܘܢ ܢܫ̈ܐ܂ ܥܕܡܐ ܠܙܒܢܐ ܕܢܥܠܘܢ ܠܩܒܘܬܐ܂","english":"Like Adam, who at one hundred and thirty years begot Seth; and Seth at one hundred and five years begot Enosh; and Enosh at ninety years begot Kenan; and Kenan at seventy years begot Mahalalel; and Mahalalel at sixty-five years begot Jared; and Jared at one hundred and sixty-two years begot Enoch; and Enoch at sixty-five years begot Methuselah; and Methuselah at one hundred and eighty-seven years begot Lamech; and Lamech, the father of Noah, at one hundred and eighty-two years begot him. Also he, if he had taken a wife before God spoke with him, would have begotten like his fathers, because barrenness was not decreed for him, for at that time the sons of Adam were blessed to multiply and increase in their generations, as the world was filled from them. But Noah, who preserved integrity, was not with his own kind, lest he be mixed with the cursed seed of the house of Cain. Rather, when he took a wife and begot sons, and through his sons the law was transgressed and they took wives from that seed. But when he saw that God spoke with him and said to him, \"The sons of men whom I created from the face of the earth, and you alone are saved,\" then he took a wife, so that he might have seed from whom the world would be established, and he would be the father of the righteous and the just. And finally, the Spirit of Holiness rested upon him, that also the Messiah, the life-giver of the world, would nullify the curses of Adam from his seed when he was born from it. Then eagerly he took a wife from the blessed seed, and begot Shem, the father of the righteous, at the age of five hundred and two years, and at the time of two hundred when God spoke with him. And when he had begotten three sons, he began to make the ark, and he warned his sons not to take wives until the time they entered the ark.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Noah's genealogy and his role as a progenitor of the righteous, following the previous passage's discussion of the cursed seed of Cain.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܚܐ ܕܩܘܕܫܐ","severity":"info","text":"The phrase 'Spirit of Holiness' (rūḥā d-qudšā) is a standard Syriac term for the Holy Spirit, here depicted as resting upon Noah, prefiguring the Messiah's birth from his line.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The genealogy of the patriarchs (Adam to Lamech) with their ages at fatherhood echoes the Septuagint version of Genesis 5, though the ages differ slightly from the Masoretic text.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Aphrahat's interpretation that Noah's sons transgressed the law by taking wives from the cursed seed of Cain reflects a tradition found in later Jewish and Christian exegesis, emphasizing the purity of Noah's line.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The notion that the Messiah nullifies the curses of Adam from his seed parallels Pauline typology (e.g., Romans 5) and is a recurring theme in Syriac literature, linking Noah to Christ.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Noah is said to be 502 years old when he begets Shem, and God spoke with him at age 200, which is inconsistent with the biblical timeline (Genesis 5:32) but reflects Aphrahat's symbolic use of numbers.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'at the time of two hundred when God spoke with him' is ambiguous: it may refer to Noah's age (200 years) or a period of 200 years after the flood; the reading taken is that it refers to Noah's age at the divine communication."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܕܕܠܡܐ ܢܗܘܘܢ ܠܗܘܢ ܒܢ̈ܝܐ ܘܢܚܒܠܘܢ ܐܘܪܚܗܘܢ܂ ܘܡܛܠ ܚܛܗܝܗ̈ܘܢ ܠܐ ܢܫܬܘܙܒܘܢ܂ ܡܛܠ ܪܘܓܙܐ ܕܥܬܝܕ ܠܡܗܘܐ܂ ܘܢܛܪ ܠܒܢܘܗ̈ܝ ܬܫܥܝܢ ܘܫܒܥ ܫ̈ܢܝܢ܂ ܘܢܣܒ ܠܗܘܢ ܢܫ̈ܐ ܡܢ ܙܪܥܐ ܒܪܝܟܐ ܕܐܒܗ̈ܘܗܝ܂ ܗܝܕܝܢ ܒܫܢܬ ܫܬܡܐܐ ܫ̈ܢܝܢ ܠܚܝ̈ܘܗܝ ܕܢܘܚ܂ ܡܠܠ ܥܡܗ ܐܠܗܐ ܘܐܡܪ ܠܗ܂ ܥܘܠ ܠܩܒܘܬܐ ܐܢܬ ܘܐܢܬܬܟ܂ ܘܒ̈ܢܝܟ ܘܢܫ̈ܐ ܕܒ̈ܢܝܟ ܥܡܟ܂ ܘܥܠ ܢܘܚ ܠܩܒܘܬܐ ܒܪ ܫܬܡܐܐ ܫ̈ܢܝܢ܂ ܘܫܝܡ ܒܪܗ ܒܪ ܬܫܥܝܢ ܘܫܒܥ ܫ̈ܢܝܢ /ܗܘܐ/ ܟܕ ܥܠ ܠܩܒܘܬܐ܂ ܘܗܝܕܝܢ ܗܘܐ ܛܘܦܢܐ܂ ܘܣܦ ܕܪܐ ܡܚܒܠܢܐ܂ ܘܗܘܐ ܢܘܚ ܘܒܢܘܗ̈ܝ ܒܩܒܘܬܐ܂ ܥܕ ܢܦܩܝܢ ܬܪ̈ܥܣܪ ܝܪ̈ܚܝܢ ܘܥܣܪܐ ܝܘܡ̈ܝܢ܂ ܘܡܢ ܢܘܚ ܗܘܐ ܥܠܡܐ ܬܢܝܢܐ܂ ܡܛܠ ܕܢܛܪ ܬܡܝܡܘܬܐ ܒܕܪܐ ܡܚܒܠܢܐ܂ ܘܠܐ ܗܘܐ ܫܒܬܐ ܢܛܪ܂ ܘܐܦܠܐ ܒܓܙܘܪܬܐ ܐܙܕܕܩ܂ ܐܠܐ ܒܗܢܐ ܡܕܡ ܕܐܦܝܣܬܟ܀ ܘܐܬܝܠܕ ܡܢ ܢܘܚ ܓܒܪܐ ܡܗܝܡܢܐ ܪܫܐ ܕܙܕܝܩ̈ܐ ܐܒܪܗܡ܂ ܕܢܛܪ ܢܡܘܣܐ܂ ܟܕ ܠܐ ܐܬܣܝܡ ܠܗ ܢܡܘܣܐ܂ ܘܐܘܠܕ ܠܐܝܣܚܩ ܒܪ ܡܘܠܟܢܐ ܘܠܝܥܩܘܒ ܪܫܐ ܕܥܡܐ܂ ܘܗܠܝܢ ܐܒܗ̈ܐ ܙܕܝܩ̈ܐ܂ ܠܐ ܢܛܪܘ ܫܒܬܐ܂ ܐܠܐ ܒܗܝܡܢܘܬܐ ܗܘ ܐܙܕܕܩܘ܂ ܐܝܟ ܕܟܬܝܒ ܕܗܝܡܢ ܐܒܪܗܡ ܒܐܠܗܐ܂ ܘܐܬܚܫܒܬ ܠܗ ܙܕܝܩܘܬܐ܂ ܘܐܝܣܚܩ ܘܝܥܩܘܒ ܒܢܘܗ̈ܝ ܒܦܘܩܕܢܐ ܘܒܢܡܘܣܐ ܕܐܒܘܗܘܢ ܗܠܟܘ܂ ܘܐܙܕܕܩܘ ܒܗܝܡܢܘܬܐ ܘܠܐ ܒܫܒܬܐ܂ ܘܝܘܣܦ ܒܓܘ ܐܪܥܐ ܕܡܨܪܝܢ܂ ܠܐ ܗܘܐ ܒܕܢܛܪ ܫܒܬܐ ܐܙܕܕܩ ܒܟܐܢܘܬܗ܂ ܘܟܕ ܐܢܬܬ ܡܪܗ ܐܪܡܝܬ ܥܝܢܗ ܥܠܘܗܝ ܐܝܟ ܕܢܣܥܘܪ ܥܡܗ ܛܡܐܘܬܐ܂ ܘܗܘ ܡܠܠ ܘܐܡܪ ܠܡܪܬܗ܂ ܕܐܝܟܢܐ ܠܡ ܐܥܒܕ ܒܝܫܬܐ ܗܕܐ ܪܒܬܐ܂ ܘܐܚܛܐ ܠܐܠܗܐ܂ ܒܗܕܐ ܐܙܕܕܩ ܝܘܣܦ ܘܠܐ ܒܫܒܬܐ܀ ܘܐܠܘ ܓܝܪ ܒܝܬ ܡܘܬܐ ܗܘܬ ܠܚܝ̈ܐ܂ ܘܒܝܬ ܥܘܠܐ ܠܙܕܝܩܘܬܐ܂ ܠܗܠܝܢ ܙܕܝܩ̈ܐ ܕܡܢ ܠܥܠ ܥܗܕܬ ܫܡܗ̈ܝܗܘܢ܂ ܠܗܘܢ ܡܬܝܗܒܐ ܗܘܬ ܫܒܬܐ ܕܢܛܪܘܢ ܘܢܚܘܢ܂","english":"...lest they be in sins and corrupt their way, and because of their sins they were not saved, because of the wrath that was to come. And he waited for his sons nine hundred and sixty-nine years, and he took wives for them from the blessed seed of his fathers. Then, at the time of six hundred years of his life, God spoke with him and said to him: \"Enter the ark, you and your wife, and your sons, and the wives of your sons with you.\" And Noah entered the ark at six hundred years, and he placed his son, who was nine hundred and sixty-seven years old when he entered the ark. And then the flood came, and the generation of the destroyers perished. And Noah and his sons were in the ark until twelve months and ten days had passed. And from Noah came the second world, because he preserved integrity in the generation of the destroyers. And he did not keep the Sabbath, nor was he justified by circumcision, but by that which I have described to you. And from Noah was born a faithful man, the head of the righteous, Abraham, who kept the law, though no law was given to him. And he begot Isaac, a son of the kingdom, and Jacob, the head of the people. And these righteous fathers did not keep the Sabbath, but were justified by faith, as it is written that Abraham believed in God, and righteousness was reckoned to him. And Isaac and Jacob, his sons, walked in the commandment and in the law of their father, and were justified by faith, and not by the Sabbath. And Joseph, in the land of Egypt, was not justified by keeping the Sabbath, but by his chastity. And when his master's wife cast her eyes upon him, as if to commit uncleanness with him, he spoke and said to his mistress: \"How can I commit this great evil and sin against God?\" By this Joseph was justified, and not by the Sabbath. For if the house of death were for life, and the house of iniquity for righteousness, to these righteous ones whom I have mentioned above, the Sabbath would have been given for them to keep and to live.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Aphrahat argues that the patriarchs before Moses were justified by faith, not by Sabbath observance or circumcision, using Noah, Abraham, Isaac, Jacob, and Joseph as examples.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܬܚܫܒܬ ܠܗ ܙܕܝܩܘܬܐ","severity":"info","text":"The phrase 'righteousness was reckoned to him' echoes Genesis 15:6 (Peshitta), where Abraham's faith is counted as righteousness.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܡܪ ܠܗ ܥܘܠ ܠܩܒܘܬܐ","severity":"info","text":"The command to Noah to enter the ark alludes to Genesis 7:1, but Aphrahat adds the detail of Noah's age (600 years) and the ark's duration (12 months, 10 days), not in the biblical text.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Aphrahat's argument that the patriarchs were justified by faith alone reflects a key theme in Syriac Christianity, countering Jewish or Judaizing emphasis on Sabbath and circumcision.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The list of patriarchs and their ages (Noah at 969 years, etc.) follows the genealogy in Genesis 5, but Aphrahat adapts it to his rhetorical purpose, omitting the full chronology.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܝܡ ܒܪܗ ܒܪ ܬܫܥܝܢ ܘܫܒܥ ܫ̈ܢܝܢ","severity":"caution","text":"The phrase 'he placed his son, who was nine hundred and sixty-seven years old' is textually problematic: Noah's son (Shem) was not that old; likely a scribal error or conflation with Noah's own age.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his son' (Noah's son) at 967 years is unclear; it may be a textual corruption or a symbolic number.","The phrase 'house of death' and 'house of iniquity' in the final sentence is ambiguous, possibly referring to Egypt or a general condition."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܐܠܐ ܡܛܠ ܗܕܐ ܝܗܝܒܐ ܫܒܬܐ ܠܡܛܪ܂ ܐܝܟ ܕܢܬܢܝܚܘܢ ܥܒ̈ܕܐ ܘܐܡܗ̈ܬܐ ܘܐܓܝܪ̈ܐ ܘܬܘܬܒ̈ܐ ܘܒܥܝܪܐ ܚܪܫܬܐ܂ ܕܗܠܝܢ ܕܠܐܝܢ ܡܢ ܥܡܠܐ ܢܬܢܝܚܘܢ܂ ܡܛܠ ܕܒܛܝܠ ܠܗ ܠܐܠܗܐ ܥܠ ܟܠܗ ܒܪܝܬܗ܂ ܐܦ ܥܠ ܚܝܘܬܐ ܘܒܥܝܪܐ܂ ܐܦ ܥܠ ܦܪܚܬܐ ܘܚܝܘܬ ܒܪܐ܂ ܐܡܪ ܓܝܪ ܡܘܫܐ܂ ܟܕ ܡܬܢܐ ܢܡܘܣܐ ܠܥܡܐ܂ ܕܫܬ ܫ̈ܢܝܢ ܬܙܪܘܥ ܐܪܥܟ ܘܬܚܡܘܠ ܥ̈ܠܠܬܗ܂ ܘܒܫܢܬܐ ܫܒܝܥܝܬܐ ܬܟܪܒܝܗ ܘܬܫܒܩܝܗ܂ ܕܢܐܟܠܘܢ ܡܣܟ̈ܢܐ ܕܥܡܟ܂ ܘܫܪܟܐ ܬܐܟܘܠ ܚܝܘܬ ܒܪܐ܂ ܘܐܦ ܥܠ ܦܪܚܬܐ ܗܟܢܐ ܦܩܕ ܩܕܝܫܐ܂ ܒܝܕ ܡܘܫܐ ܥܒܕܗ܂ ܕܟܕ ܠܡ ܬܫܟܚ ܩܢܐ ܕܨܦܪܐ ܩܕܡܝܟ ܒܟܠ ܐܝܠܢ܂ ܐܘ ܥܠ ܐܪܥܐ܂ ܐܡܐ ܘܒܢ̈ܬܐ ܐܝܬ ܠܗ ܐܘ ܦܪ̈ܘܓܐ܂ ܘܐܡܐ ܩܦܝܦܐ ܥܠ ܒ̈ܢܬܐ܂ ܐܘ ܥܠ ܦܪ̈ܘܓܐ܂ ܠܐ ܬܣܒ ܐܡܐ ܥܡ ܒ̈ܢܝܗ܂ ܐܠܐ ܡܦܪܚܘ ܐܦܪܚ ܠܐܡܐ܂ ܘܒܢ̈ܬܐ ܣܒ ܠܟ܂ ܕܡܛܠ ܗܠܝܢ ܠܡ ܢܒܪܟܟ ܡܪܝܐ ܐܠܗܟ܂ ܘܕܘܝܕ ܐܡܪ܂ ܕܠܒ̈ܢܝ ܢܥܒܐ ܕܩܪܝܢ ܠܗ ܗܘ ܡܬܪܣܐ܂ ܘܬܘܒ ܐܡܪ ܕܘܝܕ܂ ܕܠܒ̈ܢܝ ܐܢܫܐ ܘܒܥܝܪܐ ܦܪܩ ܐܢܬ ܡܪܝܐ܂ ܘܐܦ ܐܝܘܒ ܐܡܪ܂ ܕܡܢܘ ܫܒܩ ܥܪܕܐ ܒܪ ܚܐܪ̈ܐ܂ ܘܦܠܛ ܡܢܗ ܢܝܪܐ܂ ܕܥܒܕ ܒܦܩܥܬܐ ܒܝܬܗ܂ ܘܐܬܪܐ ܡܠܚܐ ܡܫܪܝܗ܂ ܘܬܘܒ ܐܡܪ ܐܝܘܒ܂ ܕܠܒ̈ܢܝ ܢܫܪܐ ܡܛܝܒ ܡܐܟܘܠܬܐ܂ ܘܬܘܒ ܐܡܪ ܟܕ ܚܫܒ ܦܪܚܬܐ ܘܒܥܝܪܐ܂ ܕܟܠܗܘܢ ܠܟ ܗܘ ܡܣܟܝܢ܂ ܕܬܬܠ ܠܗܘܢ ܡܐܟܘܠܬܐ ܒܙܒܢܗܘܢ܂ ܝܗܒ ܐܢܬ ܠܗܘܢ ܠܡ ܘܡܬܬܪܣܝܢ܂ ܘܦܬܚ ܐܢܬ ܐܝܕܟ ܘܣܒܥܝܢ܂ ܘܐܢ ܡܗܦܟ ܐܢܬ ܐ̈ܦܝܟ ܡܬܕܠܚܝܢ܂ ܘܐܦ ܐܫܥܝܐ ܐܡܪ܂ ܕܬܡܢ ܐܬܟܢܫ ܕܝ̈ܬܐ ܚܕܐ ܠܘܬ ܚܕܐ܂ ܘܗܘ ܠܡ ܦܩܕ ܒܦܘܡܗ܂ ܘܪܘܚܗ ܟܢܫܬ ܐܢܝܢ܂ ܘܐܝܕܗ ܦܠܓܬ ܠܗܝܢ ܡܘܫܚ̈ܬܐ ܕܝܪܬܘܬܐ܂ ܚܙܝ ܕܝܢ ܡܢ ܗܠܝܢ ܕܒܛܝܠ ܠܗ ܠܐܠܗܐ ܥܠ ܟܠܗ ܒܪܝܬܗ܂ ܘܡܕܡ ܠܐ ܛܥܐ ܠܗ܂ ܥܠ ܗܘ ܗܘ ܙܗܪ ܘܦܩܕ ܕܢܗܘܐ ܢܝܚܐ ܝܘܡܐ ܕܫܒܬܐ܀ ܘܫܡܥ ܬܘܒ ܡܢܐ ܐܡܪ܂","english":"But it was for this reason that the Sabbath was given for rest, just as servants, maidservants, hired workers, and residents, and the dumb beast of burden rest. For these who have no toil rest, because God is concerned for his entire creation, even for animals and beasts, even for birds and wild animals. For Moses said, when he gave the law to the people, \"Six hours you shall sow your land and gather its produce, and in the seventh hour you shall let it lie fallow and leave it, so that the poor of your people may eat, and the rest the wild animals shall eat.\" And also concerning birds, the Holy One commanded through Moses his servant, that if you do not find a bird's nest before you in any tree or on the ground, and if the mother has young or eggs, and if the mother is sitting on the young or on the eggs, you shall not take the mother with her young, but let the mother fly away and take the young for yourself, so that because of these things your Lord God may not curse you. And David said, \"The young of the flock that are called to him are increased.\" And again David said, \"The young of the goats and the beasts you have saved, O Lord.\" And Job also said, \"Who let the wild ass go free, and brought out the beast from him, which made a hole in his house and placed a salt-lick there?\" And again Job said, \"The young of the flock have prepared food prepared.\" And again he said, when he considered the birds and the beasts, \"All of them are in need of you, that you may give them food in their time. You give to them and they are nourished, and you open your hand and they are satisfied. And if you turn away your face, they are troubled.\" And Isaiah also said, \"There the wild beasts met one another, and he did not command with his mouth, and his spirit troubled them, and his hand divided the inheritances for them.\" See, then, from these things that God is concerned for his entire creation, and nothing escapes him. Concerning this he was careful and commanded that there be rest on the Sabbath day. And hear again what he says.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܒܬܐ","severity":"info","text":"The Sabbath is presented as a day of rest for all creation, including servants, animals, and birds, reflecting God's universal concern.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܐ","severity":"info","text":"Aphrahat paraphrases Mosaic law: six hours for work, the seventh for rest, allowing the poor and wild animals to eat. This is not a direct biblical quote but an interpretive summary.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܕ","severity":"info","text":"Two citations from David (likely Psalms) refer to the increase of young flock and the saving of goats and beasts, supporting God's care for animals.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܘܒ","severity":"info","text":"Job is quoted on the wild ass, the provision of food for young flock, and God's role in nourishing birds and beasts, emphasizing divine providence.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܫܥܝܐ","severity":"info","text":"Isaiah is cited on wild beasts meeting without command, with God's spirit troubling them and his hand dividing inheritances, illustrating God's control over creation.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects Jewish and early Christian Sabbath observance, where rest extends to animals and laborers, aligning with Aphrahat's ascetic and communal concerns.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܒܛܝܠ ܠܗ ܠܐܠܗܐ ܥܠ ܟܠܗ ܒܪܝܬܗ' could be read as 'God is concerned for' or 'God is idle over' his creation; the context supports the former, indicating divine care."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܕܠܫܬܐ ܝܘ̈ܡܝܢ ܥܒܕ ܐܠܗܐ ܫܡܝܐ ܘܐܪܥܐ܂ ܘܫܠܝ ܘܐܬܬܢܝܚ ܡܢ ܟܠܗܘܢ ܥܒܕ̈ܘܗܝ܂ ܡܛܠ ܗܢܐ ܠܡ ܒܪܟ ܐܠܗܐ ܠܝܘܡܐ ܫܒܝܥܝܐ ܘܩܕܫܗ܂ ܡܢܐ ܢܐܡܪ ܥܠ ܗܕܐ܂ ܕܐܬܬܢܝܚ ܐܠܗܐ ܒܝܘܡܐ ܫܒܝܥܝܐ܂ ܫܡܥ ܕܝܢ ܐܦܝܣܟ ܥܠ ܗܕܐ܂ ܕܐܠܗܐ ܠܐ ܗܘܐ ܡܠܐܐ ܠܐܝ ܒܥܒܕܐ ܕܗܠܝܢ ܫܬܐ ܝܘܡ̈ܝܢ܂ ܘܡܛܠ ܕܠܐܝ ܐܬܢܝܚ ܒܝܘܡܐ ܫܒܝܥܝܐ܂ ܚܣ ܠܢ ܕܢܐܡܪ ܕܐܠܗܐ ܠܐܝ܂ ܐܠܐ ܚܝܠܗ ܕܡܠܬܐ ܗܢܐ ܗܘ܂ ܕܫܠܡ ܐܠܗܐ ܠܫܬܐ ܝܘܡ̈ܝܢ ܟܠܗܘܢ ܥܒܕ̈ܘܗܝ܂ ܘܫܠܝ ܒܝܘܡܐ ܫܒܝܥܝܐ܂ ܡܢ ܟܠܗܘܢ ܥܒ̈ܕܘܗܝ ܕܥܒܕ܂ ܘܫܡܥ ܦܝܣܐ ܕܠܐ ܠܐܐ ܐܠܗܐ܂ ܐܡܪ ܓܝܪ ܕܘܝܕ ܕܠܐ ܠܡ ܢܐܡ ܘܠܐ ܕܡܟ ܢܛܘܪܗ ܕܐܝܣܪܝܠ܂ ܘܡܢ ܕܠܐ ܢܐܡ ܘܠܐ ܕܡܟ܂ ܐܦ ܠܐ ܠܐܐ܂ ܘܠܒ̈ܢܝ ܐܝܣܪܝܠ ܐܡܪ ܠܗܘܢ ܐܫܥܝܐ܂ ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ܂ ܡܛܠ ܕܣܠܩ ܡܚܫ̈ܒܬܐ ܥܠ ܠܒܟܘܢ܂ ܕܡܫܟܚܘ ܠܐ ܐܫܟܚ ܐܠܗܐ ܕܢܦܪܩܢ܂ ܐܡܪ ܠܗܘܢ ܒܝܕ ܐܫܥܝܐ ܕܠܡܐ ܚܨܕܐ ܚܨܕܬ ܐܝܕܝ ܘܦܕܬ܂ ܐܘ ܠܝܬ ܒܝ ܚܝܠܐ ܠܡܦܨܝܘ܂ ܕܗܐ ܒܟܐܬܝ ܡܚܪܒ ܐܢܐ ܝܡܐ܂ ܘܥܒܕ ܐܢܐ ܢܗܪ̈ܘܬܐ ܐܝܟ ܡܕܒܪܐ܂ ܘܣܪܝܢ ܢܘܢܝ̈ܗܘܢ ܡܢ ܒܠܝ ܡ̈ܝܐ ܘܡܝܬܝܢ܂ ܘܡܠܒܫ ܐܢܐ ܠܫܡܝܐ ܚܫܘܟܐ܂ ܘܣܩܐ ܥܒܕܢܐ ܬܟܣܝܬܗܘܢ܂ ܐܝܟ ܕܐܘܒܫܬ ܝܡܐ ܕܣܘܦ ܒܝܘܡ̈ܝ ܐܒܗܝ̈ܟܘܢ܂ ܘܬܪܥܬ ܝܘܪܕܢܢ ܘܐܥܒܪܬ ܐܢܘܢ܂ ܘܐܦ ܗܫܐ ܣܦܩܐ ܗܘܬ ܒܐܝ̈ܕܝ ܕܐܦܪܘܩܟܘܢ܂ ܐܠܐ ܒܚܛܗ̈ܝܟܘܢ ܐܙܕܒܢܬܘܢ܂ ܘܒܥܘܠܟܘܢ ܐܫܬܒܩܬ ܐܡܟܘܢ܂ ܘܟܕ`ܠܐ ܠܡ ܠܐܐ ܐܢܐ ܐܠܐܝܬܘܢܢܝ܂ ܐܝܟ ܕܐܡܪ ܡܠܐܟܝ ܢܒܝܐ܂ ܕܐܠܐܝܬܘܢ ܠܡܪܝܐ ܒܦܬܓܡ̈ܝܟܘܢ܀ ܫܡܥ ܕܝܢ ܘܐܬܛܦܝܣ ܕܐܠܗܐ ܠܐ ܠܐܐ ܘܠܐ ܥܡܠ܂ ܒܪܐ ܟܠܗܘܢ ܥܒܕ̈ܘܗܝ܂ ܐܡܪ ܓܝܪ ܒܡܠܬܗ ܕܡܪܝܐ ܐܬܥܒܕܘ ܫܡܝܐ܂ ܘܒܪܘܚܐ ܕܦܘܡܗ ܟܠ ܚܝܠܘ̈ܬܗܘܢ܂ ܠܐܕܡ ܒܠܚܘܕ ܥܒܕ ܒܐܝܕ̈ܘܗܝ܂ ܘܠܐ ܟܬܝܒ ܕܠܐܝ ܟܕ ܥܒܕܗ܂","english":"In six days God made the heavens and the earth, and he rested and was refreshed from all his works. For this reason God blessed the seventh day and sanctified it. When it says concerning this, that God rested on the seventh day, hear also the proof concerning this, that God was not weary in the work of these six days, and because he was not weary, he rested on the seventh day. It is not that he was weary, as one might say that God was weary, but the force of the word is this: that God completed all his works in six days, and rested on the seventh day from all the works that he had done. And hear the proof that God does not weary. For David said, \"He who watches over Israel neither sleeps nor slumbers.\" And since he neither sleeps nor slumbers, he also does not weary. And to the children of Israel Isaiah said, thus says the Lord: \"Because thoughts have arisen in your heart that you might find that God cannot deliver you,\" he said to them through Isaiah, \"Have I not reaped the harvest with my hand and redeemed? Or is there no power in me to deliver you? Behold, with my might I dry up the sea, and I make rivers like a desert, and I cause their waves to cease with dry water and they die, and I clothe the heavens with darkness, and I make sackcloth their covering, as the Red Sea dried up in the days of your fathers, and the Jordan was divided and I made you cross over. And even now it was sufficient in my hands to deliver you, but you were sold because of your sins, and your mother was abandoned because of your iniquity. And when I was not weary, I wearied you,\" as the prophet Malachi said, \"You have wearied the Lord with your words.\" Hear then and be convinced that God does not weary nor toil in creating all his works. For it is said in the word of the Lord that the heavens were made, and by the breath of his mouth all their hosts. Adam alone he made with his hands, and it is not written that he was weary when he made him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܐ ܠܐܐ ܐܠܗܐ","severity":"info","text":"Aphrahat insists that God was not weary (ܠܐ ܠܐܐ) during creation, distinguishing physical fatigue from the completion of work. The argument counters a literal reading of the Sabbath rest.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܕ ܕܠܐ ܠܡ ܢܐܡ ܘܠܐ ܕܡܟ","severity":"info","text":"The citation of David (Psalm 121:4, Peshitta) — 'He who watches over Israel neither sleeps nor slumbers' — is used to prove God's perpetual vigilance and lack of weariness.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܫܥܝܐ","severity":"info","text":"The extended quotation from Isaiah (cf. Isa 50:2–3; 51:10, Peshitta) depicts God's power over nature, including drying the Red Sea and dividing the Jordan, to refute any notion of divine incapacity.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܐܟܝ","severity":"info","text":"The reference to Malachi (Mal 2:17, Peshitta) — 'You have wearied the Lord with your words' — reinforces the theme that human sin, not divine weakness, causes suffering.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܘܚܐ ܕܦܘܡܗ","severity":"info","text":"The phrase 'by the breath of his mouth' (ܒܪܘܚܐ ܕܦܘܡܗ) reflects a Syriac exegetical tradition that the heavens and their hosts were created through divine speech or breath, not manual labor.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܡܥ ܕܝܢ ܘܐܬܛܦܝܣ","severity":"info","text":"The repeated exhortation 'hear and be convinced' (ܫܡܥ ܕܝܢ ܘܐܬܛܦܝܣ) structures the passage as a series of proofs, each introduced by a scriptural citation, building the case that God does not weary.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܠܐܝ (weary) could be read as physical fatigue or as a metaphor for completion; Aphrahat explicitly rejects the former.","The phrase 'dry water' (ܒܠܝ ܡ̈ܝܐ) is paradoxical; it likely refers to the miraculous cessation of waves, but the exact imagery is unclear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܟܠܗܝܢ ܒܪ̈ܝܬܐ ܟܕ ܥܒܕ ܐܢܝܢ ܒܡܠܬ ܦܘܡܗ ܐܡܪ ܘܗܘܝ܂ ܕܠܐ ܥܡܠܐ ܘܕܠܐ ܠܐܘܬܐ܂ ܐܠܐ ܗܕܐ ܗܟܢܐ ܡܫܬܡܥܐ܂ ܕܫܠܝ ܐܠܗܐ ܡܢ ܟܠܗܘܢ ܥܒܕ̈ܘܗܝ ܘܐܬܢܝܚ ܐܠܗܐ ܒܝܘܡܐ ܫܒܝܥܝܐ܂ ܐܢ ܓܝܪ ܐܠܗܐ ܕܠܐ ܠܐܐ ܫܠܝ ܘܐܬܬܢܝܚ ܡܢ ܥܒ̈ܕܘܗܝ ܟܡܐ ܝܬܝܪܐܝܬ ܠܡܢ ܕܬܚܝܬ ܥܡܠܐ ܘܫܘܥܒܕܐ ܐܝܬܘܗܝ ܘܠܐ ܠܡܬܢܚܘ܂ ܘܐܦ ܐܫܥܝܐ ܗܟܢܐ ܐܡܪ ܥܠ ܐܠܗܐ܂ ܕܠܐ ܠܐܐ ܘܠܐ ܕܡܟ܂ ܘܠܝܬ ܒܘܕܩܐ ܠܣܘܟܠܗ܂ ܘܒܕܘܟܬܐ ܐܚܪܬܐ ܡܛܠ ܚܛܗ̈ܘܗܝ ܕܥܡܐ ܐܡܪ܂ ܫܥܒܕܬܢܝ ܒܥܘܠܟ ܘܒܚ̈ܛܗܝܟ ܐܠܐܝܬܢܝ܂ ܚܙܝ ܐܝܟܢܐ ܒܙܒܢ ܟܬܝܒ ܕܠܐ ܠܐܐ ܘܠܐ ܕܡܟ܂ ܘܡܛܠ ܥܘܠܗܘܢ ܐܡܪ ܠܗ ܠܐܝܣܪܝܠ܂ ܕܫܥܒܕܬܢܝ ܘܐܠܐܝܬܢܝ܂ ܟܠܗܝܢ ܡ̈ܠܐ ܫܦܝܪ ܟܬܝܒܢ ܘܠܚܟܝܡ̈ܐ ܒܦܝܣܐ ܡܫܬܡܥܢ܂ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ ܕܢܡܘܣܐ ܫܦܝܪ ܗܘ܂ ܐܢ ܐܢܫ ܒܦܝܣܐ ܢܩܪܝܘܗܝ܂ ܘܢܒܝܐ ܬܘܒ ܐܡܪ܂ ܕܐܘܪ̈ܚܬܗ ܕܡܪܝܐ ܬܪ̈ܝܨܢ ܐܢܝܢ܂ ܘܥܘ̈ܠܐ ܡܬܬܩܠܝܢ ܒܗܝܢ ܘܙܕܝܩ̈ܐ ܫܦܝܐܝܬ ܒܗܝܢ ܪܕܝܢ ܘܡܗܠܟܝܢ܂ ܕܡܝܐ ܕܝܢ ܗܕܐ ܕܐܬܬܢܝܚ ܐܠܗܐ ܡܢ ܥܒܕ̈ܘܗܝ܂ ܘܠܣܟ̈ܠܐ ܗܟܢܐ ܡܫܬܡܥܐ܂ ܕܐܝܟ ܕܡܠܐܐ ܠܐܐ܂ ܠܗܝ ܕܟܕ ܨܒܐ ܕܢܥܛܐ ܠܒ̈ܢܝ ܐܢܫܐ ܡܛܠ ܚܛܗܝ̈ܗܘܢ ܕܣܓܝܘ܂ ܐܡܪ ܕܐܬܬܘܝܬ ܕܥܒܕܬ ܐܢܘܢ܂ ܘܐܠܐ ܫܡܥ ܠܫܠܝܚܐ ܕܐܡܪ ܕܐܠܐ ܗܟܢܐ܂ ܐܝܟܢܐ ܢܕܘܢ ܐܠܗܐ ܠܥܠܡܐ܀ ܫܡܥ ܕܝܢ ܚܒܝܒܝ ܥܠ ܫܒܬܐ ܘܐܬܛܦܝܣ܂ ܐܝܟ ܕܐܦܝܣܬܟ ܥܠ ܓܙܘܪܬܐ܂ ܕܐܝܩܐ ܡܫܬܒܗܪ ܒܗ ܥܡܐ ܕܐܝܣܪܝܠ܂ ܘܐܦ ܥܠ ܫܒܬܐ ܐܬܛܦܝܣ ܕܐܝܩܐ ܡܬܚܬܪܝܢ ܒܗ ܒܕܢܛܪܝܢ ܠܗ ܝܫܘܥ ܓܝܪ ܒܪܢܘܢ ܠܐ ܐܢܝܚ ܐܢܘܢ ܒܫܒܬܐ ܟܕ ܥܒܕ ܗܘܐ ܩܪܒܐ ܒܐܝܪܝܚܘ܂ ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ ܢܨܝܚܐ܂ ܕܐܠܘ ܝܫܘܥ ܒܪܢܘܢ ܐܢܝܚ ܗܘܐ ܐܢܘܢ܂ ܬܘܒ ܠܐ ܡܬܡܠܠ ܗܘܐ ܥܠ ܝܘܡܐ ܕܫܒܬܐ܂ ܐܠܐ ܡܟܝܠ ܩܝܡܐ ܗܝ ܫܒܬܗ ܕܐܠܗܐ܂","english":"All creation, when God made it, was by the word of his mouth: he spoke and it was, without toil and without weariness. But this is understood thus: that God rested from all his works and God refreshed himself on the seventh day. For if God, who does not weary, rested and refreshed himself from his works, how much more so for one who is under toil and servitude and is not able to refresh himself? And Isaiah also speaks thus concerning God: \"He does not weary, nor does he sleep, and there is no limit to his understanding.\" And in another place, because of the sins of the people, he says: \"I have enslaved you and afflicted you because of your iniquity and your sins.\" See how it is written that he does not weary nor sleep, and because of their iniquity he said to Israel: \"I have enslaved you and afflicted you.\" All these words are well written and are understood by the wise in a fitting manner, as the Apostle said: \"The law is good, if a man interprets it fittingly.\" And the prophet also says: \"The ways of the Lord are straight; the wicked stumble on them, and the righteous walk on them easily and proceed.\" But this matter, that God refreshed himself from his works, is understood by the foolish as if he were like a man who wearies. For this reason, when he wished to rebuke the sons of men because of their many sins, he said: \"I have repented that I made you.\" But if you do not listen to the Apostle who says otherwise, how can you know God for the world? Listen, then, my beloved, concerning the Sabbath and be convinced, as I convinced you concerning circumcision, in which the people of Israel boast. And also concerning the Sabbath, be convinced, in which they take pride, for they observe it. For Joshua son of Nun did not rest his hands on the Sabbath when he was waging war at Jericho, as the victorious Apostle says: \"If Joshua son of Nun had rested his hands, it would not again be spoken concerning the day of the Sabbath.\" But now, the Sabbath of God is established.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܟܠܗܝܢ ܒܪ̈ܝܬܐ","severity":"info","text":"Aphrahat argues that God’s rest on the seventh day is not from fatigue but from completion, using Isaiah’s statement that God does not weary or sleep.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܐ ܠܐܐ ܘܠܐ ܕܡܟ","severity":"info","text":"Aphrahat cites Isaiah (likely Isa 40:28 Peshitta) to support that God does not weary or sleep, reinforcing the non-literal interpretation of divine rest.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܥܒܕܬܢܝ ܒܥܘܠܟ ܘܒܚ̈ܛܗܝܟ","severity":"info","text":"Aphrahat quotes a divine rebuke to Israel for their sins, likely echoing Isa 43:24 or similar prophetic language in the Peshitta, to show God’s active engagement.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܘܪ̈ܚܬܗ ܕܡܪܝܐ ܬܪ̈ܝܨܢ","severity":"info","text":"The citation of the prophet’s words about the Lord’s straight ways likely refers to Hos 14:9 (Peshitta), contrasting the righteous and the wicked.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܫܘܥ ܒܪܢܘܢ","severity":"info","text":"Aphrahat references Joshua son of Nun’s warfare at Jericho on the Sabbath, citing the “victorious Apostle” (likely a lost or paraphrased apostolic tradition) to argue against Sabbath observance.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܬܐ","severity":"info","text":"Aphrahat’s argument against Sabbath observance reflects fourth-century Syriac Christian polemic against Jewish practices, paralleling his earlier treatment of circumcision.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'victorious Apostle' cited for Joshua’s Sabbath warfare is unclear; it may refer to a lost apostolic tradition or a paraphrase of a known text.","The phrase 'I have repented that I made you' is not a direct biblical quotation but a rhetorical paraphrase of divine rebuke."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܘܐܦ ܡܩܒ̈ܝܐ ܬܘܒ ܟܕ ܐܬܘ ܥܠܝܗܘܢ ܒܥܠܕܒ̈ܒܝܗܘܢ ܕܢܩܪܒܘܢ ܥܡܗܘܢ ܒܝܘܡܐ ܕܫܒܬܐ܂ ܐܝܟ ܕܡܢ ܢܡܘܣܐ ܨܒܝܢ ܗܘܘ ܠܡܛܪ ܫܒܬܐ܂ ܘܟܕ ܢܛܪܘܗ ܐܬܘ ܥܠܝܗܘܢ ܒܥܠܕܒ̈ܒܝܗܘܢ ܒܫܒܬܐ܂ ܘܚܪܒܘ ܡܢܗܘܢ ܣܓܝܐ̈ܐ܂ ܘܟܕ ܚܙܘ ܕܐܨܛܢܥܘ ܥܠܝܗܘܢ ܕܟܕ ܢܛܪܝܢ ܫܒܬܐ ܬܘܒ ܢܩܪܒܘܢ ܥܡܗܘܢ܂ ܐܚܠܘܗ ܠܫܒܬܐ ܘܥܒܕܘ ܒܗ ܩܪܒܐ ܘܙܟܘ ܠܒܥܠܕܒܒܝ̈ܗܘܢ ܘܠܐ ܐܬܪܫܝܘ ܕܫܪܘ ܫܒܬܐ܂ ܘܠܐ ܗܠܝܢ ܒܠܚܘܕ ܫܪܘ ܫܒܬܐ܂ ܐܠܐ ܐܦ ܟܗ̈ܢܐ ܒܗܝܟܠܐ ܡܚܠܝܢ ܠܗ ܠܫܒܬܐ܂ ܘܕܠܐ ܚ̈ܛܗܝܢ ܗܘܘ܂ ܡܛܠ ܕܒܝܘܡܐ ܕܫܒܬܐ ܡܩܪܒܝܢ ܗܘܘ ܟܗ̈ܢܐ ܩܘܪܒܢܐ܂ ܢܟܣܝܢ ܗܘܘ ܘܢܫܛܝܢ ܘܡܨܠܚܝܢ ܩܝ̈ܣܐ ܘܡܘܚܕܝܢ ܢܘܪܐ܂ ܘܠܐ ܡܬܪܫܝܢ ܗܘܘ܂ ܕܫܪܝܢ ܫܒܬܐ܂ ܡܛܠ ܕܗܟܢܐ ܦܩܝܕ ܗܘܐ ܠܗܘܢ ܠܡܥܒܕ܂ ܐܢ ܓܝܪ ܟܗ̈ܢܐ ܕܗܢܘܢ ܗܘܘ ܡܙܗܪܝܢ ܠܥܡܐ ܡܢ ܚܛܗ̈ܐ ܡܚܠܝܢ ܗܘܘ ܫܒܬܐ܂ ܘܐܫܬܘܦ ܕܝܢ ܒܕܘܟܬܐ ܒܨܝܪܬܐ܂ ܐܠܐ ܐܬܪ ܕܟܠܗܘܢ ܚܛܗ̈ܐ ܬܡܢ ܡܬܚܣܝܢ܂ ܘܠܐ ܡܕܡ ܣܟܠܘ ܘܚܛܗ̈ܐ ܗܘܘ ܠܗܘܢ܂ ܗܢܘܢ ܠܡܢܐ ܣܓܝ ܚܬܝܪܝܢ ܒܕܢܛܪܝܢ ܫܒܬܐ ܕܠܢܝܚܐ ܝܗܝܒܐ ܐܝܟ ܡܐ ܕܐܦܝܣܬܟ܀ ܒܪܡ ܕܝܢ ܫܡܥ ܥܠ ܫܒܬܐ ܕܨܒܐ ܒܗ ܐܠܗܐ ܐܝܕܐ ܗܝ܂ ܐܡܪ ܠܗܘܢ ܓܝܪ ܐܫܥܝܐ ܕܗܕܐ ܗܝ ܢܝܚܬܝ ܐܢܝܚܘ ܠܡܛܪ̈ܦܐ܂ ܘܬܘܒ ܐܡܪ܂ ܕܡܢ ܕܢܛܪ ܫܒܬܐ ܕܠܐ ܢܚܠܝܗ ܗܠܝܢ ܐܢܘܢ ܕܡܬܚܝܠܝܢ ܒܩܝܡܝ ܘܓܒܝܢ ܡܕܡ ܕܨܒܢܐ܂ ܠܗܠܝܢ ܕܠܐ ܡܚܠܝܢ ܫܒܬܐ ܕܗܝ ܢܝܚܗ ܕܐܠܗܐ ܐܡܪ ܠܗܘܢ ܘܡܠܟ ܠܡܬܠ ܠܗܘܢ܂ ܐܡܪ ܓܝܪ ܕܐܬܠ ܠܗܘܢ ܒܒܝܬܝ ܘܒܫܘܪܝ ܫܡܐ ܕܛܒ ܡܢ ܒ̈ܢܝܐ ܘܒܢ̈ܬܐ܂ ܠܐ ܓܝܪ ܡܕܡ ܡܗܢܝܐ ܫܒܬܐ ܠܥܘܠܐ̈܂ ܘܐܦܠܐ ܠܩ̈ܛܘܠܐ ܘܠܓܢܒ̈ܐ܂ ܐܠܐ ܠܐܝܠܝܢ ܕܓܒܝܢ ܡܕܡ ܕܨܒܐ ܐܠܗܐ ܘܢܛܪܝܢ ܐܝܕܝܗ̈ܘܢ ܡܢ ܕܒܝܫ܂ ܒܗܘܢ ܫܪܐ ܐܠܗܐ ܘܒܗܘܢ ܥܡܪ ܐܝܟ ܕܐܡܪ ܕܐܥܡܪ ܒܗܘܢ ܘܐܗܠܟ ܒܗܘܢ܂","english":"The Maccabees also, when their enemies came against them to do battle with them on the Sabbath day, as the law commanded they were zealous to keep the Sabbath. And when they kept it, their enemies came against them on the Sabbath, and many of them perished by the sword. And when they saw that they were being destroyed because they were keeping the Sabbath, they again fought with them. They profaned the Sabbath and made war on it, and they overcame their enemies, and they were not prevented from profaning the Sabbath. And not only did they profane the Sabbath, but also the priests in the Temple profaned the Sabbath, and they were not sinners. For on the Sabbath day the priests used to offer sacrifices; they would slaughter, flay, and roast, and they would kindle fire and burn wood, and they were not prevented from profaning the Sabbath, because they were commanded to do so. For if the priests who were warning the people from sins were profaning the Sabbath, how much more then in a lesser place? But the place of all sins is covered there, and they did not consider it foolishness, and sins were not for them. They were very zealous for those who kept the Sabbath that was given for a sign, as I have written. But now hear concerning the Sabbath which God desired: which one it is. For Isaiah said to them that this is my rest: rest, you weary ones. And again he said: From those who keep the Sabbath and do not profane it, those who are strengthened in my covenant and choose what I desire. To those who do not profane the Sabbath, which is the rest of God, he said and gave a parable to them. For he said: I gave them a good name in my house and in my wall, from among the children and the daughters. For the Sabbath does not benefit the wicked, nor murderers nor thieves, but only those who are chosen for what God desires and who keep their hands from evil. In them God dwells, and in them he abides, as he said: I will dwell in them and walk in them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Maccabees 2:32–41; 2 Maccabees 5:19–27","severity":"info","text":"Aphrahat refers to the Maccabean battles on the Sabbath, a narrative found in 1 Maccabees 2:32–41 and 2 Maccabees 5:19–27, where Jews initially refused to fight on the Sabbath but later defended themselves.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 58:13–14 (Peshitta)","severity":"info","text":"The phrase 'this is my rest: rest, you weary ones' echoes Isaiah 58:13–14 in the Peshitta, where God calls the Sabbath a rest and invites the weary to rest.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܒܬܐ (shabbetha)","severity":"info","text":"The Syriac term ܫܒܬܐ (shabbetha) means 'Sabbath' but also 'rest' or 'cessation,' a polysemy Aphrahat exploits to distinguish literal Sabbath observance from spiritual rest in God.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Maccabees","severity":"info","text":"Aphrahat's reference to the Maccabees as exemplars of Sabbath flexibility reflects a common Syriac Christian typology, where Jewish history is reinterpreted to support Christian practices.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a historical exemplum (Maccabees) to a scriptural argument (Isaiah), then to a moral application, forming a tripartite rhetorical unit typical of Aphrahat's demonstrations.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܦ ܡܩܒ̈ܝܐ","severity":"caution","text":"The Syriac text reads 'the Maccabees' (ܡܩܒ̈ܝܐ), but the English draft adds 'also,' which is not in the Syriac; the connection to the previous passage is implicit, not explicit.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܘܐܦ ܡܩܒ̈ܝܐ' could be read as 'and the Maccabees' or 'also the Maccabees'; the English draft takes the latter, but the Syriac lacks an explicit 'also' particle.","The reference to 'priests in the Temple' may conflate Second Temple practice with Aphrahat's own context, but the text does not specify which Temple."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܒܝܘܡ̈ܝ ܐܫܥܝܐ ܓܝܪ ܢܛܪܝܢ ܗܘܘ ܫܒܬܐ܂ ܘܡܗܠܟܝܢ ܗܘܘ ܒܥܒ̈ܕܐ ܕܥܡܡ̈ܐ ܛܡ̈ܐܐ܂ ܘܐܝܟ ܥܒ̈ܕܐ ܕܣܕܘܡ ܘܕܥܡܘܪܐ ܣܥܪܝܢ ܗܘܘ܂ ܘܐܡܪܝܢ ܗܘܘ ܠܥܡܡ̈ܐ ܕܦܪܘܫ ܠܗܠ ܕܡܩܕܫ ܐܢܐ܂ ܥܠ ܗܠܝܢ ܗܘ ܐܡܪ ܐܫܥܝܐ ܕܗܠܝܢ ܗܘ̈ܝ ܬܢܢܐ ܒܪܘܓܙܝ ܘܢܘܪܐ ܕܝܩܕܐ ܒܟܠ`ܝܘܡ܂ ܘܫܩܠ ܘܫܕܐ ܐܢܘܢ ܡܢ ܐܪܥܗ܂ ܘܒܕܪ ܐܢܘܢ ܒܟܠܗܘܢ ܥܡܡ̈ܐ܂ ܥܠ ܕܠܐ ܢܛܪܘ ܢܝܚܗ ܕܐܠܗܐ ܘܢܛܪܘ ܫܒܬܐ ܦܓܪܢܐܝܬ܂ ܚܢܢ ܕܝܢ ܢܛܪ ܫܒܬܗ ܕܐܠܗܐ܂ ܡܕܡ ܕܡܢܝܚ ܨܒܝܢܗ܂ ܕܢܥܘܠ ܠܫܒܬܗ ܕܢܝܚܐ܂ ܕܒܗ ܡܫܒܬܝܢ ܫܡܝܐ ܘܐܪܥܐ ܘܫܠܝܢ ܘܢܝܚܢ ܟܠܗܝܢ ܒܪ̈ܝܬܐ܂ ܘܠܐ ܢܗܘܐ ܬܡܢ ܥܪܘܩܝܢ ܐܝܟ ܕܐܡܪ ܦܪܘܩܢ܂ ܕܠܐ ܢܗܘܐ ܥܪܘܩܝܟܘܢ ܒܣܬܘܐ ܘܒܫܒܬܐ܂ ܘܫܠܝܚܐ ܐܡܪ܂ ܕܥܕܟܝܠ ܩܝܡܐ ܗܝ ܫܒܬܗ ܕܐܠܗܐ܂ ܗܢܐ ܩܠܝܠ ܦܝܣܐ ܟܬܒܬ ܠܟ ܥܠ ܫܒܬܐ ܠܘܩܒܠ ܐܝܠܝܢ ܕܡܫܬܒܗܪܝܢ ܒܗ܂܀ ܫܠܡܬ ܬܚܘܝܬܐ ܕܫܒܬܐ","english":"In the days of Isaiah, they were observing the Sabbath, and they were walking in the deeds of the unclean peoples. And like the deeds of Sodom and Gomorrah they were doing, and they were saying to the peoples, \"Separate for yourselves that which is consecrated.\" Concerning these, Isaiah said, \"These are the abominations in my wrath, and a fire that burns all day.\" And he took and cast their idols from their land, and he scattered their idols among all the peoples, because they did not keep the rest of God, and they kept the Sabbath in a fleshly manner. But he who keeps the Sabbath of God, whatever the Messiah wills, that he may enter into the Sabbath of the Rest, in which the heavens and the earth rest, and all the orders and the Rests of all creatures are at rest. And there is no fleeing there, as the Savior said, \"Let there be no fleeing for you in winter and on the Sabbath.\" And the Apostle said, \"For the Sabbath of God is still standing.\" This is a brief explanation that I have written to you concerning the Sabbath, against those who boast in it. Completed is the Demonstration on the Sabbath.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܫܥܝܐ","severity":"info","text":"The reference to Isaiah's words ('These are the abominations in my wrath...') conflates Isa 1:9 and 1:31, as Aphrahat reads the prophet's condemnation of ritual observance without moral reform.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܝܚܐ","severity":"info","text":"The Syriac term ܢܝܚܐ (rest) is a key theological concept in Aphrahat, denoting the eschatological Sabbath of divine repose, distinct from the literal Sabbath observance.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܡܡ̈ܐ ܛܡ̈ܐܐ","severity":"info","text":"The 'unclean peoples' likely refers to non-Jewish or heretical groups whom Aphrahat accuses of combining Sabbath observance with idolatrous practices, a common polemic in Syriac Christianity.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܘܩܐ","severity":"info","text":"The saying attributed to the Savior ('Let there be no fleeing for you in winter and on the Sabbath') is not found in the canonical Gospels; it may derive from an apocryphal tradition or oral teaching.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܝܚܐ","severity":"info","text":"The Apostle's statement ('the Sabbath of God is still standing') echoes Paul's teaching in Romans or Colossians, but the exact wording is not a direct quotation; Aphrahat adapts it to his typological argument.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡܬ ܬܚܘܝܬܐ ܕܫܒܬܐ","severity":"info","text":"The closing formula ('Completed is the Demonstration on the Sabbath') marks the end of the work, consistent with the colophons in Aphrahat's Demonstrations.","cites":[{"key":"ed:dsc-13","label":"source edition: Demonstration 13: On the Sabbath","url":"https://syriaccorpus.org/13"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'unclean peoples' is not specified; they may be Samaritans, Marcionites, or other groups. The source of the Savior's saying is uncertain, possibly from a lost apocryphon."],"confidence":"high","notes":[]}]}