{"slug":"dsc-18","id":"syriac:dsc:dsc-18","title":"Demonstration 18: Against the Jews, On Virginity and Holiness","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":0.006261},"source":{"registry_id":"syriac:dsc:dsc-18","work_id":"dsc-18","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/18"},"stats":{"passages":9,"english_words":3025,"coptic_letters":0,"commentary_units":52,"commentary_kinds":7,"derived_notes":0,"ambiguities":17,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"dsc-18","abstract":"Demonstration 18, titled 'Against the Jews, On Virginity and Holiness,' is a Syriac treatise by Aphrahat, composed around 345 CE. It defends Christian asceticism against Jewish critiques, arguing that virginity and holiness (qaddishuta and betulta) fulfill biblical ideals. Aphrahat contrasts the command to procreate with the higher calling of celibacy, using typological exegesis. The work survives in 5th–6th century manuscripts, notably British Library Add. 17182, and influenced Syriac monasticism and canon law.","historical_context":"Aphrahat wrote Demonstration 18 in the Sasanian Empire, likely in the Persian province of Adiabene, around 345 CE. The work is part of a series of 23 Demonstrations, dated by references to the persecution of Christians under Shapur II (c. 339–379) and the death of Constantine (337). The community was Syriac-speaking, part of the early Church of the East, engaged in polemics with Judaism and Zoroastrianism. The text survives in multiple Syriac manuscripts, the earliest from the 5th–6th centuries, with British Library Add. 17182 as a key witness. It was later cited in Syriac monastic rules and canon collections, shaping ascetic theology in the Church of the East. The genre is a 'demonstration' (tahwita), a didactic treatise combining biblical exegesis and moral exhortation.","significance":"Demonstration 18 is a crucial witness to early Syriac asceticism and Jewish-Christian polemics in fourth-century Mesopotamia. It articulates the ideal of the 'holy covenant' (qyama qaddisha), a distinct Syriac concept of celibate commitment. The work influenced later Syriac monastic literature and canon law, and its careful distinction between 'virginity' and 'holiness' illuminates the development of ascetic theology in the Church of the East.","timeline":[{"date":"c. 345 CE","event":"Aphrahat composes Demonstration 18, part of a series dated by references to Shapur II's persecution and Constantine's death."},{"date":"5th–6th centuries","event":"Earliest surviving Syriac manuscripts of the Demonstrations, including British Library Add. 17182."},{"date":"4th–5th centuries","event":"The Demonstrations circulate in Syriac-speaking communities of the Sasanian Empire."},{"date":"6th–7th centuries","event":"Demonstration 18 cited in Syriac monastic rules and canon collections."},{"date":"19th–20th centuries","event":"Modern critical editions and translations, including the English draft noted in the dossier."}],"relations":[{"work":"Demonstrations 1–23 (Aphrahat)","relation":"Part of a series; Demonstration 18 shares themes of asceticism and polemic with other Demonstrations.","key":"","label":null,"url":null},{"work":"Syriac Book of Steps (Liber Graduum)","relation":"Similar ascetic theology and use of 'qyama' covenant; likely influenced by or parallel to Aphrahat.","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, Life of Constantine","relation":"Provides historical context for the end of persecution and Constantine's death, referenced in dating.","key":"","label":null,"url":null},{"work":"Jewish halakhic traditions on eunuchs and barrenness","relation":"Aphrahat cites or alludes to such traditions to contrast with Christian celibacy.","key":"","label":null,"url":null},{"work":"Syriac monastic rules (e.g., of Mar Abraham)","relation":"Later citations of Demonstration 18 in monastic regulations.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Aphrahat","label":"Aphrahat","url":"https://en.wikipedia.org/wiki/Aphrahat","reason":"Overview of the author and his works."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Historical context of the community."},{"key":"wikipedia:Shapur II","label":"Shapur II","url":"https://en.wikipedia.org/wiki/Shapur_II","reason":"Persecution context for dating."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition of the work."},{"key":"ed:dsc-18","label":"Edition of Demonstration 18","url":"https://syriaccorpus.org/18","reason":"Primary source for the text."},{"key":"hollis:alma990029013640203941","label":"Manuscript British Library Add. 17182","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990029013640203941","reason":"Key witness to the Syriac text."}],"cautions":["The exact date of 345 CE is inferred from internal references; the work may be slightly earlier or later within the 340s.","The earliest manuscripts are 5th–6th century, leaving a gap of over a century from composition.","The English draft sometimes conflates 'qaddishuta' and 'betulta', which the Syriac carefully distinguishes.","No critical apparatus is provided in this edition; variant readings from early manuscripts are not systematically recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000542,"generated":"2026-11-15T01:21:33Z"},"checks":{"work":"dsc-18","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":52,"english_words":3025,"source_letters":7718,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Aphrahat likely composed Demonstration 18 around 345 CE, as part of a series dated by internal references to the persecution under Shapur II and the death of Constantine.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"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, with the British Library manuscript Add. 17182 being a key witness.","cites":[{"key":"hollis:alma990029013640203941","label":"Poetical works","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990029013640203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This demonstration was later cited in Syriac monastic rules and canon collections, influencing the development of ascetic theology in the Church of the East.","cites":[{"key":"hollis:alma990119198740203941","label":"SOMA 2007 : Proceedings of the XI Symposium on Mediterranean Archaeology, Istanbul Technical University, 24-29 April, 2007","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990119198740203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally conflates Aphrahat's distinct terms for 'holiness' (qaddishuta) and 'virginity' (betulta), which the Syriac carefully differentiates.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not include a critical apparatus for the Syriac text; variant readings from the earliest manuscripts are not systematically recorded.","cites":[{"key":"hollis:alma99155779963003941","label":"Cornelius nepos : a study in the evidence and influence","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155779963003941"}],"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: 9 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":9},"term_index":[],"citations":{"ed:dsc-18":{"label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"},"hollis:alma990029013640203941":{"label":"Poetical works","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990029013640203941"},"hollis:alma990119198740203941":{"label":"SOMA 2007 : Proceedings of the XI Symposium on Mediterranean Archaeology, Istanbul Technical University, 24-29 April, 2007","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990119198740203941"},"hollis:alma99155779963003941":{"label":"Cornelius nepos : a study in the evidence and influence","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155779963003941"}},"segments":[{"i":1,"ref":"p1","source":"ܬܚܘܝܬܐ ܕܠܘܩܒܠ ܝܗܘ̈ܕܝܐ ܘܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ\nܨܒܐ ܐܢܐ ܕܐܦܝܣܟ ܚܒܝܒܝ ܘܐܦ ܥܠ ܗܕܐ ܕܐܠܨܐ ܠܝ܂ ܥܠ ܗܢܐ ܩܝܡܐ ܩܕܝܫܐ܂ ܘܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ ܕܩܝܡܝܢܢ ܒܗ܂ ܕܡܛܘܠ ܦܚܙܘܬܗܘܢ ܘܨܚܢܘܬܐ ܕܦܓܪܗܘܢ ܡܬܬܩܠܝܢ ܒܗ ܥܡܐ ܕܝܗܘܕ̈ܝܐ܂ ܘܡܫܢܝܢ ܘܡܪܦܝܢ ܬܪ̈ܥܝܬܐ ܕܐܢܫܐ ܫܒܪ̈ܐ ܘܗܕܝ̈ܘܛܐ܂ ܐܝܠܝܢ ܕܡܬܢܬܦܝܢ ܘܡܫܬܒܝܢ ܠܦܝܣܐ ܕܫܓܝܫܘܬܗܘܢ ܘܐܡܪܝܢ ܠܡ܂ ܕܐܠܗܐ ܟܕ ܒܪܝܗܝ ܠܐܕܡ ܗܟܢܐ ܒܪܟܗ ܘܐܡܪ ܠܗ܂ ܕܟܒܪܘ ܘܣܓܘ ܘܐܘܠܕܘ ܘܡܠܘ ܐܪܥܐ܂ ܘܐܦ ܠܢܘܚ ܒܗ ܒܕܡܘܬܐ ܐܡܪ ܠܗ܂ ܕܣܓܘ ܒܐܪܥܐ ܘܐܘܠܕܘ ܒܗ ܘܠܐܒܪܗܡ ܒܪܟܗ ܘܐܡܪ ܠܗ܂ ܕܚܘܪ ܒܫܡܝܐ ܘܡܢܝ ܟܘܟܒ̈ܐ ܐܢ ܡܫܟܚ ܐܢܬ ܠܡܡܢܐ ܐܢܘܢ܂ ܘܐܡܪ ܠܗ ܕܗܟܢܐ ܢܗܘܐ ܙܪܥܟ܂ ܘܠܐܝܣܪܝܠ ܒܒܘܪܟܬܐ/ܒܒܘܪ̈ܟܬܐ/ ܐܡܪ ܠܗ܂ ܕܠܐ ܢܗܘܐ ܒܟ ܕܥܩܪ ܘܕܥܩܪܐ܂ ܘܬܘܒ ܐܡܪ܃ ܕܠܐ ܬܗܘܐ ܕܡܓܙܝܐ ܘܕܥܩܪܐ ܒܐܪܥܟܘܢ܂ ܘܠܐܒܪܗܡ ܒܒܘܪܟܬܐ ܐܬܝܗܒ ܠܗ ܐܝܣܚܩ܂ ܘܐܝܣܚܩ ܨܠܝ ܥܠ ܪܦܩܐ ܕܬܐܠܕ܂ ܘܒܪܟ ܠܝܥܩܘܒ ܕܢܣܓܐ ܙܪܥܗ܂ ܘܚܢܐ ܚܢܝܓܐܝܬ ܫܐܠܬ ܠܫܡܘܐܝܠ܂ ܘܣܓܝ ܝܠܕܗ ܕܥܩܪܬܐ ܒܡܘܠܕܗ܂ ܘܟܘܠ ܙܕܝܩ̈ܝܢ ܡܘܠܕܐ ܘܒܘܪܟܬܐ ܩܒܠܘ܂ ܘܐܢܬܘܢ ܠܡ ܥܒܕܝܢ ܐܢܬܘܢ ܡܕܡ ܕܡܢ ܐܠܗܐ ܠܐ ܐܬܦܩܕ܂ ܕܩܒܠܬܘܢ ܠܘܛܬܐ ܘܐܣܓܝܬܘܢ ܥܩܪܘܬܐ܂ ܟܠܝܬܘܢ ܡܘܠܕܐ ܒܘܪ̈ܟܬܐ ܕܙܕܝ̈ܩܐ܂ ܢܫܐ̈ ܠܐ ܢܣܒܝܢ ܐܢܬܘܢ܂ ܘܠܓܒܪ̈ܐ ܢܫܐ̈ ܠܐ ܗܘܝܢ܂ ܘܣܢܝܬܘܢ ܡܘܠܕܐ ܒܘܪܟܬܐ ܕܡܢ ܐܠܗܐ ܝܗܝܒܐ܂ ܥܠ ܗܠܝܢ ܡ̈ܠܐ ܚܒܝܒܝ܂ ܐܝܟ ܡܕܡ ܕܡܫܟܚܢܐ ܐܦܝܣܟ܀ ܠܐܕܡ ܓܝܪ ܕܒܪܟܗ ܐܠܗܐ ܐܡܪ ܠܗ܂ ܕܐܘܠܕܘ ܘܣܓܘ ܒܐܪܥܐ܂ ܡܛܠ ܕܗܐ ܒܪܟ ܐܢܘܢ܂ ܕܢܬܡܠܐ ܡܢܗܘܢ ܥܠܡܐ܂ ܡܢ ܝܠܕܘܗ̈ܝ ܓܝܪ ܦܐܪ̈ܝܢ ܗܘܘ܂ ܘܟܕ ܣܓܝܘ ܚܒܠܘ ܘܐܪܫܥܘ܂ ܥܕܡܐ ܕܒܚܛܗ̈ܝܗܘܢ ܐܟܪܝܘ ܘܐܥܝܩܘ ܪܘܚܗ ܕܒܪܘܗܝܗܘܢ܂ ܘܐܡܪ ܕܐܬܬܘܝܬ ܕܥܒܕܬ ܐܢܘܢ܂","english":"Demonstration 18: Against the Jews, On Virginity and Holiness\n\nI desire, my beloved, to write to you also concerning this which you have pressed me about, concerning this holy covenant, and concerning the virginity and holiness of those who stand in it, because on account of their shamelessness and the foulness of their bodies, the people of the Jews stumble, and the thoughts of men, youths, and laymen are disturbed and relaxed, those who are troubled and captivated by the persuasion of their disturbance, and they say to us: \"When God created Adam, he blessed him and said to him: 'Be fruitful, multiply, beget, and fill the earth.' And also to Noah, in like manner, he said to him: 'Multiply on the earth and beget on it.' And to Abraham he blessed him and said to him: 'Look at the heavens and count the stars, if you are able to count them,' and he said to him: 'Thus will be your seed.' And to Israel, in the blessings, he said to him: 'There shall not be among you one who is barren or a eunuch.' And again he said: 'There shall be no one who is a maimed or a eunuch in your land.' And to Abraham, through the blessing, Isaac was given; and Isaac prayed over Rebecca that she might give birth, and he blessed Jacob that his seed might multiply. And Hannah lived righteously and asked for Samuel, and the son of the barren woman multiplied through his birth. And all the righteous received birth and blessing. And you, why do you do something that was not commanded by God, that you have received a curse and increased barrenness? You have stopped birth, the blessings of the righteous. Women do not take husbands, and men do not take wives, and you have abolished birth, the blessing that was given by God.\" Concerning these words, my beloved, as much as I am able, I will write to you. For concerning Adam, whom God blessed, he said to him: \"Beget and multiply on the earth,\" because he blessed them that the world might be filled from them. For from his children there were fruits, and when they multiplied, they corrupted and did evil, until by their sins they grieved and distressed the spirit of their Creator, and he said: \"I repent that I made them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܚܘܝܬܐ ܕܠܘܩܒܠ ܝܗܘ̈ܕܝܐ ܘܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ","severity":"info","text":"The superscription identifies this as Demonstration 18, Against the Jews, On Virginity and Holiness, establishing the work's polemical and ascetic focus.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܒܪܘ ܘܣܓܘ ܘܐܘܠܕܘ ܘܡܠܘ ܐܪܥܐ","severity":"info","text":"Aphrahat paraphrases the divine command to Adam (Gen 1:28) as 'be fruitful, multiply, beget, and fill the earth', adapting the biblical text to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܘܪ ܒܫܡܝܐ ܘܡܢܝ ܟܘܟܒ̈ܐ","severity":"info","text":"The blessing to Abraham to count the stars (Gen 15:5) is cited as a promise of numerous progeny, a common typological reading in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܐ ܢܗܘܐ ܒܟ ܕܥܩܪ ܘܕܥܩܪܐ","severity":"info","text":"Aphrahat cites a prohibition against barrenness and eunuchs in Israel, likely echoing Deut 23:1 or a related halakhic tradition, to contrast with Christian celibacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܡܐ ܕܝܗܘܕ̈ܝܐ","severity":"info","text":"The Jewish interlocutors are presented as criticizing Christian asceticism for rejecting procreation, a real polemical context in fourth-century Mesopotamia.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ","severity":"info","text":"The paired terms 'virginity and holiness' denote the ascetic ideal of the 'holy covenant' (ܩܝܡܐ ܩܕܝܫܐ), a key concept in Aphrahat's Demonstrations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has minor orthographic variations (e.g., ܒܒܘܪܟܬܐ/ܒܒܘܪ̈ܟܬܐ) that do not affect the sense.","The precise biblical source for the prohibition against barrenness is not explicitly identified by Aphrahat."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܘܒܪܘܓܙܐ ܐܫܝܕܐ ܘܒܕܝܢܐ ܚܪܝܦܐ ܒܡ̈ܝܐ ܕܛܘܦܢܐ ܥܛܐ ܐܢܘܢ܂ ܡܟܝܠ ܐܡܪ ܠܝ ܐܘܢ ܕܪܘܫܗ ܕܐܝܣܪܝܠ܂ ܡܢܘ ܥܕܪܬ ܒܘܪܟܬܗ ܕܐܕܡ ܕܚܒܠܘ ܐܘܪܚܗܘܢ ܘܐܬܥܛܝܘ ܒܡ̈ܝܐ ܕܛܘܦܢܐ܂ ܘܒܗ ܒܟܝܢ ܫܘܬܦܘܬܐ ܚܒܠܘ ܘܐܬܚܝܒܘ܂ ܘܕܥܟܬ ܒܘܪܟܬܐ ܒܚܛܗܝ̈ܗܘܢ ܕܥܘ̈ܠܐ܂ ܘܢܘܚ ܒܡܢܝܢܐ ܙܥܘܪܐ ܟܕ ܠܐ ܣܓܝ܂ ܒܢܐ ܡܕܒܚܐ ܘܐܢܝܚ ܪ̈ܚܡܘܗܝ ܕܩܕܝܫܐ܂ ܘܛܐܒ ܢܘܚ ܒܙܥܘܪܘܬܗ ܡܢ ܟܠܗ ܕܪܐ ܡܚܒܠܢܐ܂ ܘܡܢܗ ܐܬܩܝܡ ܥܠܡܐ ܬܢܝܢܐ܂ ܘܬܘܒ ܢܘܚ ܕܐܬܒܪܟ ܕܢܣܓܐ ܒܡܘܠܕܐ ܐܝܟ ܕܢܬܡܠܐ ܥܠܡܐ ܘܢܣܓܘܢ ܒ̈ܢܝ ܐܕܡ܂ ܘܟܕ ܣܓܝܘ ܘܥܫܢܘ ܘܐܬܝܬܪܘ ܒܡܘܠܕܐ܂ ܛܥܘ ܠܐܠܗܐ ܘܣܓܕܘ ܠܓܠܝܦ̈ܐ܂ ܟܠ ܥܡܡ̈ܐ ܘܠܫܢ̈ܐ ܕܗܘܘ ܡܢ ܙܪܥܗ܂ ܘܐܬܚܫܒܘ ܠܐܠܗܐ ܐܝܟ ܠܐ ܡܕܡ܂ ܐܝܟ ܢܘܛܦܬܐ ܡܢ ܩܕܣܐ܂ ܘܐܝܟ ܢܙܠܐ ܕܡܣܐܬܐ܂ ܒܠܚܘܕ ܙܪܥܐ ܕܙܕܝܩ̈ܐ ܚܝܘ ܘܐܫܬܘܙܒܘ ܩܕܡ ܐܠܗܐ܂ ܡܢܐ ܓܝܪ ܥܕܪܬ ܒܘܪܟܬܐ ܠܥܣܪܐ ܕܪ̈ܝܢ ܕܡܢ ܩܕܡ ܡܡܘܠܐ܂ ܘܡܢܐ ܐܘܬܪܬ ܠܣܕܘܡ̈ܝܐ ܕܐܬܩܛܠܘ ܡܢ ܢܘܪܐ ܘܟܐܒܪܝܬܐ/ܘܟܒܪܝܬܐ/ ܚܝܝܗ̈ܘܢ܂ ܘܕܥܟܬ ܒܘܪܟܬܐ ܒܚܛܗܝܗ̈ܘܢ ܕܥܘ̈ܠܐ܂ ܐܘ ܡܢܐ ܗܢܝܢܐ ܘܝܘܬܪܢܐ ܥܒܕܬ ܒܘܪܟܬܐ ܠܫܬܡܐܐ ܐ̈ܠܦܝܢ ܕܢܦܩܘ ܡܢ ܡܨܪܝܢ܂ ܕܣܦܘ ܒܡܕܒܪܐ ܚܪܒܐ ܘܐܪܓܙܘ ܠܩܕܝܫܐ܂ ܘܡܢܐ ܝܘܬܪܢܐ ܘܗܢܝܢܐ ܗܘܐ ܒܒܘܪܟܬܐ ܕܡܘܠܕܐ ܒܥܡܡ̈ܐ ܛܡܐ̈ܐ ܕܚܪܒ ܝܫܘܥ܂ ܘܐܠܐ ܡܢܐ ܐܗܢܝܬܗ ܠܐܝܣܪܝܠ ܒܘܪܟܬܐ܂ ܕܐܝܟ ܟܘܟܒ̈ܐ ܢܣܓܐ ܙܪܥܗ܂ ܕܩܪܒܐ ܘܚܪܒܐ ܓܡܪ ܐܢܘܢ܀ ܠܐܠܗܐ ܕܝܢ ܚܕ ܒܪܢܫܐ ܥܒܕ ܨܒܝܢܐ܂ ܡܝܬܪ ܘܝܕܝܥ ܩܕܡ ܪܒܘܬܗ ܡܢ ܪ̈ܒܘܬܐ ܘܐ̈ܠܦܐ ܐܝܠܝܢ ܕܪ̈ܫܝܥܝܢ܂ ܢܘܚ ܐܬܝܬܪ ܘܐܬܝܕܥ ܩܕܡ ܐܠܗܐ܂ ܡܢ ܥܣܪܐ ܕܪ̈ܝܢ ܡܚܒ̈ܠܢܐ ܕܩܕܡܘܗܝ܂ ܘܐܒܪܗܡ ܐܬܚܫܒ ܩܕܡ ܐܠܗܐ܂ ܡܢ ܥܣܪܐ ܕܪ̈ܝܢ ܕܡܢܗ ܘܠܥܠ܂ ܘܐܦ ܕܡܢ ܒܬܪܗ ܗܘ ܐܬܝܬܪ܂ ܐܝܣܚܩ ܘܝܥܩܘܒ ܒ̈ܢܝ ܡܘܠܟܢܐ܂","english":"And in wrath they were cast out, and in a sharp decree they were submerged in the waters of the flood. Now, I say, what did the blessing of the seed of Israel avail, that they corrupted their ways and were submerged in the waters of the flood? And in that very covenant they corrupted and were condemned. And the blessing was extinguished by the sins of the wicked. And a small remnant remained, when the altar was not yet many, and the mercy of the Holy One was kindled. And that remnant was preserved in its smallness from the whole corrupt generation. And from it a steadfast world was established. Again, that blessed remnant multiplied in offspring, so that the world was filled and the sons of Adam multiplied. And when they multiplied and grew numerous and increased in offspring, they strayed from God and worshipped idols—all the peoples and tongues that were from his seed. And they were accounted before God as nothing, like a drop from a holy thing, and like the spittle of a measure. Only the seed of the righteous lived and was saved before God. For what did the blessing avail the ten generations before the flood? And what did it profit the Sodomites, who were destroyed by fire and brimstone? And the blessing was extinguished by the sins of the wicked. Or what benefit and advantage did the blessing bring to the six hundred thousand who went out from Egypt, who perished in the desert of Shur and angered the Holy One? And what advantage and benefit was there in the blessing of offspring among the unclean peoples whom Jesus destroyed? Or what did the blessing avail Israel, that its seed multiplied like the stars, which war and the sword utterly consumed? But to God, one righteous man does the will, better and more known before his greatness than the multitudes and thousands of the wicked. That remnant was better and more known before God than the ten corrupt generations that preceded it. And Abraham was accounted before God more than the ten generations before him and after him. And also from those after him, Isaac and Jacob, the sons of the covenant, were better.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡ̈ܝܐ ܕܛܘܦܢܐ","severity":"info","text":"The flood narrative (Gen 6–9) is invoked; the phrase 'waters of the flood' echoes Gen 7:17–24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܬܦܘܬܐ","severity":"info","text":"The term 'covenant' (šawtpāṯā) is a key term in Aphrahat's ecclesiology, denoting the ascetic covenant community.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܕܘܡ̈ܝܐ","severity":"info","text":"The Sodomites (Gen 19) are cited as an example of divine punishment by fire and brimstone, reinforcing the theme of blessing withdrawn from the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܬܡܐܐ ܐ̈ܠܦܝܢ","severity":"info","text":"The six hundred thousand who left Egypt (Exod 12:37) and perished in the desert of Shur (Exod 15:22) parallel the fate of Israel's multiplied seed consumed by war.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܒ","severity":"info","text":"The repeated 'again' (tūb) structures the argument as a series of rhetorical questions contrasting the blessing of multiplication with its failure among the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܫܘܥ","severity":"caution","text":"The reference to 'Jesus' (yšw‘) destroying unclean peoples is ambiguous: it may refer to Joshua (Jos 6–12) or to Jesus Christ in a supersessionist reading; context favors Joshua.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jesus' (yšw‘) is ambiguous: likely Joshua son of Nun, but could be read as Jesus Christ in a polemical sense.","The phrase 'spittle of a measure' (ܢܙܠܐ ܕܡܣܐܬܐ) is obscure; it may denote worthlessness."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܛܒ̈ܝܢ ܗܘܘ ܘܡܝܬܪ̈ܝܢ ܠܐܠܗܐ ܡܢ ܟܠܗܘܢ ܐܡܘܪ̈ܝܐ܂ ܕܥܡܪܘ ܒܝܢܬܗܘܢ܂ ܘܝܘܣܦ ܐܬܚܫܒ ܩܕܡ ܐܠܗܐ ܡܢ ܟܠܗ ܥܡܐ ܥܘܠܐ ܒܝܬ ܦܪܥܘܢ܂ ܘܡܘܫܐ ܢܒܝܐ ܪܒܐ ܕܒܐܝܣܪܝܠ ܛܐܒ ܘܐܬܝܬܪ ܩܕܡ ܐܠܗܐ ܡܢ ܫܬܡܐܐ ܐ̈ܠܦܝܢ ܕܐܦܩ ܡܢ ܡܨܪܝܢ܂ ܕܒܡܡܪܡܪܢܘܬܗܘܢ ܐܥܝܩܘܗܝ ܠܐܠܗܐ܂ ܘܠܐ ܐܫܟܚܘ ܠܡܥܠ ܠܐܪܥܐ ܕܡܘܠܟܢܐ܀ ܘܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ ܐܢܐ ܐܦܝܣܟ܂ ܕܒܗܘ ܥܡܐ ܪܚܝܡܐܝܬ ܐܬܝܬܪܬ ܩܕܡ ܐܠܗܐ܂ ܒܗ ܒܗܘ ܥܡܐ ܩܕܡܝܐ܂ ܝܬܝܪ ܡܢ ܣܓܝܐܘܬ ܡܘܠܕܐ ܕܠܐ ܐܟܫܪ܂ ܡܘܫܐ ܓܒܪܐ ܢܒܝܐ ܪܒܐ ܡܕܒܪܢܐ ܕܟܠܗ ܐܝܣܪܝܠ܂ ܡܢ ܙܒܢܐ ܕܡܪܗ ܡܠܠ ܥܡܗ܂ ܪܚܡ ܩܕܝܫܘܬܐ ܘܫܡܫ ܠܩܕܝܫܐ܂ ܘܐܫܬܐܠ ܡܢ ܥܠܡܐ ܘܡܢ ܡܘܠܕܗ܂ ܘܩܘܝ ܠܘܬ ܢܦܫܗ ܕܢܫܦܪ ܠܡܪܗ܂ ܘܐܠܐ ܚܘܢܝ ܡܢܐ ܐܡܪ ܐܢܬ܂ ܕܪܘܫܐ ܚܟܝܡܐ ܕܥܡܐ܂ ܕܡܢ ܙܒܢܐ ܕܐܠܗܐ ܡܠܠ ܥܡܗ ܥܡ ܡܘܫܐ܂ ܫܡܫ ܟܝܢܐ ܕܫܘܬܦܘܬܐ܂ ܘܐܢ ܬܝܬܐ ܠܢ ܦܝܣܐ ܕܓܠܐ܂ ܠܐ ܡܬܪܡܐ ܐܢܐ ܠܗ ܠܫܓܝܫܘܬܟ܂ ܕܒܥܝܬ ܕܬܛܡܐ ܩܕܝܫܐ ܡܛܠ ܨܚܢܘܬܟ܂ ܡܛܠ ܕܐܠܘ ܫܘܬܦܘܬܐ ܡܫܡܫ ܗܘܐ ܠܐ ܡܫܟܚ ܗܘܐ ܕܢܫܡܫ ܪܒܘܬܐ ܕܡܪܗ܂ ܐܝܟ ܕܠܐ ܐܫܟܚ ܐܝܣܪܝܠ ܕܢܩܒܠ ܦܬܓܡܐ ܩܕܝܫܐ܂ ܘܡ̈ܠܐ ܚܝܬܐ̈܂ ܕܡܠܠ ܩܕܝܫܐ ܥܡ ܡܘܫܐ ܒܛܘܪܐ܂ ܥܕܡܐ ܕܩܕܫܗ ܠܥܡܐ ܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܘܗܝܕܝܢ ܡܠܠ ܥܡܗܘܢ ܩܕܝܫܐ܂ ܐܡܪ ܠܗ ܓܝܪ ܠܡܘܫܐ܂ ܕܚܘܬ ܠܘܬ ܥܡܐ ܘܩܕܫ ܐܢܘܢ ܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܘܗܟܢܐ ܐܡܪ ܠܗܘܢ ܡܘܫܐ ܦܫܝܩܐܝܬ܂ ܕܠܐ ܬܬܩܪܒܘܢ ܠܐܢܬܬܐ܂ ܘܟܕ ܐܬܩܕܫܘ ܗܠܝܢ ܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܗܝܕܝܢ ܒܝܘܡܐ ܬܠܝܬܝܐ ܐܬܓܠܝ ܩܕܝܫܐ܂ ܒܙܝܘܐ ܬܩܝܦܐ܂ ܘܒܫܘܒܚܐ ܪܒܐ܂ ܘܒܩܠܐ ܚܣܝܢܐ܂ ܘܒܪܥܡܐ ܪܗܝܒܐ܂ ܘܒܫܝܦܘܪܐ ܥܙܝܙܐ܂ ܘܒܠܡܦ̈ܕܐ ܬܟܝܒ̈ܐ܂ ܘܒܒܪ̈ܩܐ ܢܗܝܪ̈ܐ܂ ܘܙܥܘ ܛܘܪ̈ܐ ܘܕܠ ܪ̈ܡܬܐ܂ ܘܫܢܝ ܫܡܫܐ ܘܣܗܪܐ ܡܢ ܡܪܕܝܬܗ܂ ܘܣܠܩ ܡܘܫܐ ܠܛܘܪܐ ܕܣܝܢܝ܂","english":"They were good and righteous before God, more than all the Amorites, who dwelt in their houses. And Joseph was accounted before God more than the whole wicked people in the house of Pharaoh. And Moses, the great prophet of Israel, was good and righteous before God more than the six hundred thousand whom he brought out of Egypt, because by their rebelliousness they vexed God, and they were not able to enter the land of the kingdom. And concerning virginity and holiness I am writing to you, that in that beloved people you were righteous before God, in that first people, more than the multitude of unworthy offspring. Moses, the great prophetic man, the leader of all Israel, from the time his Lord spoke with him, loved holiness and served the holy one, and separated himself from the world and from his offspring, and remained with himself to please his Lord. But show me, what do you say, O wise teacher of the people, that from the time God spoke with Moses, he served the service of partnership? Or has a false interpretation come to you, that this is not fitting for your confusion, because you sought to defile the holy one on account of your falsehood? For if he had served partnership, he would not have been able to serve the greatness of his Lord, just as Israel was not able to receive the holy command and the living words which the holy one spoke with Moses on the mountain, until he sanctified the people for three days, and then the holy one spoke with them. For he said to Moses, \"Go down to the people and sanctify them for three days.\" And thus Moses said to them plainly, \"Do not approach a woman.\" And when they were sanctified for these three days, then on the third day the holy one appeared in a mighty radiance, and in great glory, and in a gentle voice, and in a terrible thunder, and in a strong trumpet, and in flashing lightning, and in bright thunderbolts, and the mountains quaked and the heights trembled, and the sun and moon were disturbed from their course, and Moses went up to Mount Sinai.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܡܘܫܐ ܢܒܝܐ ܪܒܐ ܕܒܐܝܣܪܝܠ","severity":"info","text":"The description of Moses as the great prophet and leader of Israel, and the account of the theophany at Sinai, draw on Exodus 19–20 and 24, where the people are sanctified before the giving of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܬܦܘܬܐ","severity":"info","text":"The Syriac noun ܫܘܬܦܘܬܐ (šawtāpūṯā) means 'partnership' or 'communion'; here it refers euphemistically to sexual intercourse, a usage consistent with Aphrahat's ascetic polemic.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܡܘܫܐ ܢܒܝܐ ܪܒܐ ܕܒܐܝܣܪܝܠ","severity":"info","text":"Aphrahat contrasts Moses' celibacy with the 'multitude of unworthy offspring' to argue that holiness requires sexual renunciation, a theme central to his Demonstration on virginity.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ ܐܢܐ ܐܦܝܣܟ","severity":"info","text":"This sentence marks the transition from the preceding narrative of Israel's failures to the explicit topic of virginity and holiness, introducing the argument that Moses' celibacy exemplifies the ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܒܫܝܦܘܪܐ ܥܙܝܙܐ","severity":"info","text":"The description of the Sinai theophany with trumpet, lightning, and thunder echoes the account in Exodus 19:16–19 and is paralleled in later Syriac liturgical and homiletic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܬܝܬܐ ܠܢ ܦܝܣܐ ܕܓܠܐ","severity":"caution","text":"The phrase 'false interpretation' (ܦܝܣܐ ܕܓܠܐ) may be a rhetorical accusation against a Jewish or Christian opponent who argued that Moses was married; the exact identity of the 'wise teacher' is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wise teacher of the people' (ܪܘܫܐ ܚܟܝܡܐ ܕܥܡܐ) is not specified; it may refer to a Jewish or Christian interlocutor.","The phrase 'service of partnership' (ܫܘܬܦܘܬܐ) is a euphemism for sexual relations, but the exact marital status of Moses in Jewish and Christian tradition is debated."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܥܠ ܒܥܢܢܐ ܘܩܒܠ ܦܘܩܕܢܐ܂ ܘܚܙܐ ܡܘܫܐ ܙܝܘܐ ܫܒܝܚܐ܂ ܘܐܬܪܗܒ ܘܙܥ܂ ܘܪܬܝܬܐ ܐܚܕܗ܂ ܕܚܙܐ ܫܟܝܢܬܗ ܕܪܡܐ܂ ܕܣܡܟܬ ܥܠ ܛܘܪܐ܂ ܚܝܠܐ ܪܒܐ ܕܟܘܪܣܝܗ ܕܐܠܗܐ܂ ܕܡܐ ܕܡܫܡܫܝܢ ܠܗ ܪ̈ܒܘܬܐ ܘܐ̈ܠܦܐ܂ ܡܟܣܝܢ ܐܦܝܗ̈ܘܢ ܡܢ ܙܝܘܗ ܫܒܝܚܐ܂ ܘܪܗܛܝܢ ܘܦܪܚܝܢ ܒܓܦܝܗ̈ܘܢ ܩܠܝܠܐ̈܂ ܘܩܪܝܢ ܘܡܩܕܫܝܢ ܘܡܪܡܪܡܝܢ ܠܪܒܘܬܗ܂ ܥܝܪ̈ܝܢ ܘܥܬܝܕ̈ܝܢ ܘܩ̈ܠܝܠܝܢ ܒܪ̈ܗܛܝܗܘܢ܂ ܗܕܝܪ̈ܝܢ ܘܝܐܝܢ ܘܦܐܝܢ ܘܪ̈ܓܝܓܝܢ܂ ܪܗܛܝܢ ܘܡܩܕܫܝܢ ܘܓܡܪܝܢ ܦܘܩܕܢܗ܂ ܣܠܩܝܢ ܘܢܚܬܝܢ ܒܐܐܪ ܐܝܟ ܒܪ̈ܩܐ ܩ̈ܠܝܠܐ܀ ܡܘܫܐ ܓܝܪ ܡܡܠܠ ܗܘܐ܂ ܘܐܠܗܐ ܥܢܐ ܠܗ ܒܩܠܐ܂ ܩܐܡ ܗܘܐ ܒܗܘ ܝܘܡܐ ܐܝܣܪܝܠ ܒܙܘܥܐ ܘܒܕܚܠܬܐ ܘܒܪܬܝܬܐ܂ ܘܢܦܠܘ ܥܠ ܐܦܝܗ̈ܘܢ܂ ܘܠܐ ܐܫܟܚܘ ܠܡܣܝܒܪܘ܂ ܘܐܡܪܘ ܠܡܘܫܐ܂ ܕܠܐ ܢܡܠܠ ܥܡܢ ܐܠܗܐ ܕܠܐ ܢܡܘܬ܂ ܐܘܢ ܥܛܠܐ ܐܝܢܐ ܕܥܣܩ ܒܗܠܝܢ ܘܡܬܬܩܠ܂ ܐܢ ܥܡ ܐܝܣܪܝܠ ܕܚܕܐ ܫܥܐ ܒܠܚܘܕ ܡܠܠ ܥܡܗ ܐܠܗܐ܂ ܥܕܡܐ ܕܐܬܩܕܫ ܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܠܐ ܐܫܟܚ ܠܡܫܡܥ ܩܠܗ ܕܐܠܗܐ܂ ܟܕ`ܠܐ ܠܛܘܪܐ ܣܠܩ܂ ܘܐܦܠܐ ܒܥܢܢܐ ܬܩܝܦܬܐ ܥܠ܂ ܡܘܫܐ ܓܒܪܐ ܢܒܝܐ܂ ܥܝܢܐ ܢܗܝܪܬܐ ܕܟܠܗ ܥܡܐ܂ ܕܩܐܡ ܗܘܐ ܒܟܠܙܒܢ ܩܕܡ ܐܠܗܐ܂ ܘܡܢ ܦܘܡ ܠܦܘܡ ܡܡܠܠ ܗܘܐ ܥܡܗ܂ ܐܝܟܢܐ ܡܫܟܚܐ ܗܘܬ ܨܒܘܬܐ ܕܒܫܘܬܦܘܬܐ ܢܗܘܐ܂ ܘܐܢ ܐܝܣܪܝܠ ܕܬܠܬܐ ܝܘܡ̈ܝܢ ܒܠܚܘܕ ܐܬܩܕܫ ܡܠܠ ܥܡܗ ܐܠܗܐ܂ ܚܕ ܟܡܐ ܝܬܝܪ̈ܝܢ ܘܪ̈ܓܝܓܝܢ ܐܝܠܝܢ ܕܟܠܗܘܢ ܝܘ̈ܡܝܗܘܢ ܡܩܕܫܝܢ ܘܥܝܪ̈ܝܢ܂ ܘܥܬܝܕ̈ܝܢ ܘܩܝܡܝܢ ܩܕܡ ܐܠܗܐ܂ ܠܐ ܝܬܝܪܐܝܬ ܢܪܚܡ ܐܢܘܢ ܐܠܗܐ܂ ܘܪܘܚܗ ܬܥܡܪ ܒܗܘܢ܂ ܐܝܟ ܕܐܡܪ ܕܐܥܡܪ ܒܗܘܢ܂ ܘܐܗܠܟ ܒܗܘܢ܂ ܘܐܫܥܝܐ ܐܡܪ܂ ܕܒܡܢ ܐܚܘܪ ܘܐܥܡܪ ܐܠܐ ܒܢܝܚܐ ܘܒܡܟܝܟܐ܂ ܕܙܐܥ ܡܢ ܡܠܬܝ܀ ܘܐܚܘܝܟ ܕܛܒ ܡܝܬܪܐ ܒܬܘܠܬܐ܂ ܘܪܚܝܡܐ ܩܕܡ ܐܠܗܐ܂","english":"and he went up in the cloud and received the commandments. And Moses saw the glorious radiance, and he trembled and shook, and trembling seized him, because he saw the might of the ram, which was placed upon the mountain, the great power of the throne of God, which myriads and thousands serve, covering their faces from his glorious radiance, and they run and fly on their swift wings, and they call out and sanctify and glorify his greatness, watchful and ready and swift in their running, prepared and fitting and suitable and eager, running and sanctifying and fulfilling his command, ascending and descending in the air like swift lightning. For Moses was speaking, and God answered him with a voice. On that day Israel stood in fear and dread and trembling, and they fell on their faces, and they were unable to endure. And they said to Moses, \"Do not speak with God lest you die, or some calamity that is difficult and burdensome happen.\" But if Israel, for only one hour, spoke with God, for three days he was unable to hear the voice of God, until he went up the mountain and entered the thick cloud. Moses, the great prophet, the eye and light of the whole people, who stood at all times before God and spoke with him mouth to mouth, how could the power of partnership be possible? And if Israel, who for only three days was sanctified, spoke with God, how much more are those who are sanctified and watchful and ready and standing before God all their days, are they not more loved by God? And his spirit dwells in them, as he said, \"I will dwell in them and walk in them.\" And Isaiah said, \"I will dwell only with the humble and the lowly who are quiet at my word.\" And I will show you that the virgin is better and more beloved before God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܡܐ","severity":"info","text":"The Syriac ܪܡܐ (rāmā) is ambiguous, meaning both 'ram' and 'high place' or 'height'. The English draft renders it as 'ram', but the context of the mountain and divine throne suggests a symbolic or visionary image, possibly a theophanic animal.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 57:15 (allusion)","severity":"info","text":"The phrase 'I will dwell only with the humble and the lowly who are quiet at my word' echoes Isaiah 57:15 (Peshitta), where God promises to dwell with the humble. Aphrahat adapts this to support his argument for virginity and holiness.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses' theophany","severity":"info","text":"Aphrahat elaborates on the biblical account of Moses receiving the law (Exodus 19–20), adding details of trembling, cloud, and angelic hosts. This expansion serves to contrast Moses' unique intimacy with God against Israel's fear, reinforcing the superiority of the holy few.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rhetorical question","severity":"info","text":"The passage uses a rhetorical question ('how could the power of partnership be possible?') to highlight the exceptional nature of Moses' direct communication with God, then pivots to a comparison with the sanctified who stand before God all their days.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"virginity and holiness","severity":"info","text":"Aphrahat concludes by asserting that the virgin is 'better and more beloved before God', directly linking the preceding narrative of Moses and Israel to his overarching theme in Demonstration 18: the superiority of celibate holiness over the ordinary faithful.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ܪܡܐ (rāmā) as 'ram' or 'height' is uncertain; the reading 'ram' is followed here, but it may be a symbolic reference to divine power.","The phrase 'I will dwell in them and walk in them' is not a direct biblical quotation but a paraphrase; its source is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܦܩܕ ܓܝܪ ܩܕܝܫܐ ܥܠ ܟܗ̈ܢܐ ܒ̈ܢܝ ܐܗܪܘܢ ܕܡܫܡܫܝܢ ܩܕܡܘܗܝ܂ ܕܚܕ ܡܢܗܘܢ ܐܢܬܬܐ ܐܪܡܠܬܐ ܘܫܒܝܩܬܐ܂ ܘܐܝܕܐ ܕܡܛܢܦܐ ܒܙܢܝܘܬܐ ܠܐ ܢܣܒ܂ ܐܠܐ ܒܬܘܠܬܐ ܡܢ ܥܡܗ ܢܣܒ܂ ܐܝܕܐ ܕܒܓܒܪܐ ܐܚܪܢܐ ܠܐ ܐܬܛܡܐܬ܂ ܘܚܙܝ ܕܛܡܐܐ ܗܝ ܐܪܡܠܬܐ ܡܢ ܒܬܘܠܬܐ܂ ܐܢ ܕܝܢ ܫܘܬܦܘܬܐ ܡܝܬܪܐ ܡܢ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ܂ ܡܢܐ ܐܠܨܐ ܗܘܬ ܕܢܙܗܪ ܠܐܝܣܪܝܠ܂ ܘܩܕܫܗ ܗܠܝܢ ܬܠܬܐ ܝܘܡ̈ܝܢ܂ ܘܗܝܕܝܢ ܡܠܠ ܥܡܗܘܢ܂ ܘܡܢܐ ܡܬܒܥܝܐ ܗܘܬ ܕܟܗܢܐ ܒܬܘܠܬܐ ܢܣܒ܂ ܘܠܐܪܡܠܬܐ ܘܠܫܒܝܩܬܐ ܠܐ ܢܬܩܪܒ܂ ܘܡܢܐ ܡܘܫܐ ܟܠܐ ܢܦܫܗ܂ ܘܐܪ̈ܒܥܝܢ ܫܢ̈ܝܢ ܐܬܩܕܫ ܡܢ ܐܢܬܬܗ܂ ܕܐܟܒܪ ܕܝܢ ܐܘܠܕ ܒܢܝ̈ܐ ܐܚܪ̈ܢܐ܂ ܣܛܪ ܡܢ ܓܪܫܘܢ ܘܐܠܝܥܙܪ܂ ܐܢܐ ܗܟܢܐ ܡܝܬܐ ܐܢܐ ܨܒܘܬܐ ܒܪܥܝܢܝ܂ ܕܠܘܝ ܕܝܢ ܠܐ ܐܬܝܠܕ ܙܡܪܝ ܡܛܠ ܙܢܝܘܬܗ܂ ܕܒܚܕܐ ܫܥܐ ܢܦܠܘ ܡܢ ܐܝܣܪܝܠ܃ ܥܣܪܝܢ ܘܐܪ̈ܒܥܐ ܐ̈ܠܦܝܢ܂ ܘܐܦ ܠܐ ܕܝܢ ܥܟܪ ܐܬܨܝܪ ܒܟܪܣ ܐܡܗ܂ ܕܥܒܕܗ ܠܡܫܪܝܬܐ ܕܐܝܣܪܝܠ ܚܪܡܐ܂ ܘܐܫܬܘܦ ܕܝܢ ܩܘܝ ܥܠܝ ܒܩܕܝܫܘܬܐ܂ ܘܠܐ ܐܬܝܠܕ ܠܗ ܚܦܢܝ ܘܦܝܢܚܣ܂ ܕܨܥܪܘ ܟܗܢܘܬܐ ܘܐܬܕܒܪܘ ܝܥܢܐܝܬ܂ ܘܠܡܢܐ ܐܬܒܥܝܘ ܒܢܝ̈ܐ ܠܫܡܘܐܝܠ ܕܠܐ ܢܛܪܘ ܢܡܘܣܐ܂ ܘܠܐ ܗܠܟܘ ܒܐܘܪ̈ܚܬܗ܂ ܘܣܓܝܐ̈ܝܢ ܕܐܝܟ ܗܠܝܢ܂ ܕܦܩܚ ܗܘܐ ܠܗܘܢ܂ ܐܠܘ ܠܐ ܐܘܠܕܘ܂ ܐܦ ܠܐ ܐܬܝܠܕܘ܀ ܡܘܫܐ ܪܚܡ ܩܕܝܫܘܬܐ܂ ܘܐܬܪܚܡ ܡܢ ܩܕܝܫܐ ܘܚܘܝܗ ܐܝܩܪܗ܂ ܘܝܫܘܥ ܒܪܢܘܢ ܐܚܒ ܒܬܘܠܘܬܐ ܘܥܡܪ ܒܡܫܟܢܐ܂ ܐܬܪ ܕܩܕܝܫܐ ܡܫܬܡܫ ܗܘܐ܂ ܘܐܠܝܐ ܐܬܝܬܪ ܒܗ ܒܒܬܘܠܘܬܐ܂ ܘܥܡܪ ܒܚܘܪܒܐ ܘܒܛܘܪ̈ܐ ܘܒܡܥܪ̈ܐ܂ ܘܥܠܝܗ ܩܕܝܫܐ ܠܐܬܪܐ ܕܩ̈ܕܝܫܐ܂ ܐܬܪ ܕܠܝܬ ܫܘܠܛܢܐ ܠܪ̈ܚܡܝ ܨܚܢܘܬܐ܂ ܘܐܠܝܫܥ ܩܘܝ ܝܚܝܕܐܝܬ ܘܐܬܢܟܦ܂ ܘܚܝ̈ܠܐ ܬܡܝܗ̈ܐ ܣܥܪ ܒܐܝܕܗ ܐܠܗܐ܂ ܘܐܪܡܝܐ ܬܘܒ ܐܡܪ܂ ܕܝܘܡܗ ܕܒܪܢܫܐ ܠܐ ܪܓܬ܂ ܘܐܦ ܡܪܗ ܬܘܒ ܦܩܕܗ ܘܐܡܪ ܠܗ܂","english":"He commanded the holy ones concerning the priests, the sons of Aaron, who minister before him, that one of them should not take a widow or a divorced woman, nor a hand that is defiled by fornication, but he should take a virgin from his own people, a hand that has not been defiled by another man. And he saw that the widow is more defiled than the virgin. But if the partnership of virginity and holiness is better, why was it necessary that he warned Israel and sanctified them for three days, and only then spoke with them? And why was it required that the priest take a virgin, and not approach a widow or a divorced woman? And why did Moses restrain himself and sanctify himself from his wife for forty years, so that later he begot other sons, apart from Gershom and Eliezer? Or is this a dead thing, or is this a matter of my opinion? For Levi, Zimri was not born because of his fornication, for in one hour he fell from Israel: twenty-four thousand. And also Achan was not preserved in his mother's womb, for he made the camp of Israel a ban. And Phinehas stood firm in holiness, and to him were not born Hophni and Phinehas, who disgraced the priesthood and were governed wickedly. And when sons were sought for Samuel, they did not keep the law, nor did they walk in his ways. And many like these, who would have been born to them, if they had not begotten, they would not have been born. Moses loved holiness, and was loved by the Holy One, and showed him his glory. And Joshua son of Nun loved virginity and dwelt in a tent, a place where the Holy One was served. And Elijah excelled in virginity, and dwelt in the desert, in the mountains, and in caves. And Elisha remained solitary and was strengthened, and performed wondrous deeds by the hand of God. And Jeremiah also said, \"I did not desire the day of the chief,\" and his Lord also commanded him and said to him,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܬܘܠܬܐ","severity":"info","text":"The Syriac term ܒܬܘܠܬܐ (bəṯūltā) means 'virgin' and is used here in a technical sense for the ideal priestly spouse, contrasting with the widow (ܐܪܡܠܬܐ) and divorced woman (ܫܒܝܩܬܐ).","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levi / Zimri","severity":"info","text":"The reference to Zimri's fornication and the fall of 24,000 from Israel alludes to Numbers 25:1–9, where Zimri (Zimri) consorts with a Midianite woman, leading to a plague.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Achan","severity":"info","text":"The mention of Achan (Achan) making the camp of Israel a ban recalls Joshua 7, where Achan's theft of forbidden spoils causes Israel's defeat at Ai.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phinehas","severity":"info","text":"Phinehas's firmness in holiness refers to Numbers 25:7–13, where Phinehas kills Zimri and Cozbi, ending the plague and receiving a covenant of perpetual priesthood.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses' forty-year continence","severity":"info","text":"Aphrahat's claim that Moses abstained from his wife for forty years is an exegetical expansion of Exodus and Numbers, not a biblical statement; it serves to elevate Moses as a model of holiness.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joshua, Elijah, Elisha, Jeremiah","severity":"info","text":"Aphrahat lists Joshua, Elijah, Elisha, and Jeremiah as exemplars of virginity and holiness, a common ascetic trope in Syriac literature, linking biblical figures to monastic ideals.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hand that is defiled by fornication' (ܐܝܕܐ ܕܡܛܢܦܐ ܒܙܢܝܘܬܐ) may be metaphorical for sexual experience, but the exact referent (e.g., a woman who has been sexually active) is left implicit.","The identity of 'the day of the chief' (ܝܘܡܗ ܕܒܪܢܫܐ) in Jeremiah's quotation is unclear; it may refer to a specific event or office, but the text does not specify."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܕܠܐ ܬܣܒ ܠܟ ܐܢܬܬܐ܂ ܘܠܐ ܢܗܘܘܢ ܠܟ ܒܢ̈ܝܐ ܘܒܢ̈ܬܐ܂ ܥܠ ܗܕܐ ܕܝܢ ܢܦܩ ܒܪܘܚܐ ܝܗܘܕܝܐ܂ ܕܡܛܠ ܟܢ ܠܡ ܦܩܕܗ ܠܐܪܡܝܐ ܕܠܐ ܬܣܒ ܠܟ ܐܢܬܬܐ܂ ܘܠܐ ܢܗܘܘܢ ܠܟ ܒ̈ܢܝܐ ܘܒܢ̈ܬܐ ܒܐܬܪܐ ܗܢܐ ܡܛܠ ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ ܥܠ ܒ̈ܢܝܐ ܘܥܠ ܒܢ̈ܬܐ ܕܡܬܝܠܕܝܢ ܒܐܬܪܐ ܗܢܐ܂ ܡܘܬܐ ܕܡܛܪ̈ܦܝ ܟܦܢܐ ܢܡܘܬܘܢ܂ ܥܠ ܗܘ ܗܘ ܠܡ ܐܡܪ ܠܗ܂ ܕܠܐ ܬܣܒ ܠܟ ܐܢܬܬܐ܂ ܐܘ ܚܣܝܪ̈ܝ ܪܥܝܢܐ܂ ܐܝܢܐ ܕܩܐܡ ܒܗܢܐ ܪܥܝܢܐ܂ ܗܘ ܡܢ ܕܝܗܒ ܒܪ̈ܚܡܐ ܠܐܪܡܝܐ ܒܥܝ̈ܢܝ ܡܠܟܐ ܕܒܒܠ܂ ܐܦ ܒܢܝ̈ܐ ܐܠܘ ܐܘܠܕ ܗܘܐ܂ ܡܦܨܐ ܗܘܐ ܡܢ ܚܪܒܐ ܘܟܦܢܐ܂ ܐܦ ܚܙܩܝܐܝܠ ܥܒܕ ܒܗ ܡܪܗ ܛܝܒܘܬܐ܂ ܘܢܣܒ ܡܢܗ ܪܓܬ ܥܝܢܘܗ̈ܝ ܒܡܚܘܬܐ ܕܡܢ ܫܠܝܐ܂ ܘܫܩܠ ܘܫܕܐ ܡܢܗ ܢܝܪܐ ܡܣܓܦܢܐ܂ ܘܐܠܐ ܚܘܢܝ ܐܘ ܡܠܦܢܐ܂ ܥܠ ܝܫܘܥ ܒܪܢܘܢ ܕܢܣܒ ܐܢܬܬܐ܂ ܘܐܘܠܕ ܒܢ̈ܝܐ܂ ܘܐܦܝܣܝܢܝ ܘܐܦ ܥܠ ܐܠܝܐ܂ ܘܐܠܝܫܥ ܬܠܡܝܕܗ܂ ܐܝܢܐ ܒܝܬܐ ܩܢܘܡܗ ܗܘܐ ܠܗܘܢ ܒܗܢܐ ܥܠܡܐ܂ ܕܗܐ ܒܚܘܪܒܐ ܘܒܛܘܪ̈ܐ ܘܒܡܥܪ̈ܐ ܥܡܪܝܢ ܗܘܘ܂ ܒܐܘܠܨܢܐ ܘܒܪܕܝܦܘܬܐ܂ ܘܥܡ ܚܕ ܡܢܗܘܢ ܠܐ ܗܘܬ ܐܢܬܬܐ܂ ܘܡܢ ܬܠܡܝ̈ܕܝܗܘܢ ܡܫܬܡܫܝܢ ܗܘܘ܂ ܘܚܙܝ ܕܟܕ ܓܚܙܝ ܬܠܡܝܕܗ ܕܐܠܝܫܥ܂ ܐܨܛܠܝ ܪܥܝܢܗ ܥܠ ܥܠܡܐ ܗܢܐ܂ ܘܪܓ ܩܢܝܢܐ ܘܐܢܬܬܐ ܘܒ̈ܢܝܐ܂ ܐܡܪ ܠܗ ܐܠܝܫܥ܂ ܗܢܘ ܙܒܢܐ ܕܬܩܢܐ ܩܢܝܢܐ ܘܟܪ̈ܡܐ ܘܙܝ̈ܬܐ܂ ܡܟܝܠ ܕܥܒܕܬ ܗܕܐ܂ ܓܪܒܗ ܕܢܥܡܢ ܢܠܒܫܝܘܗܝ ܓܚܙܝ܂ ܘܟܘܠܗ ܫܪܒܬܗ ܠܥܠܡ ܐܢ ܓܝܪ ܥܠ ܚܕ ܚܕ ܡܢ ܗܠܝܢ܂ ܡܢ ܟ̈ܬܒܐ ܬܦܝܣܢܝ܂ ܡܩܒܠܢܐ ܡܢܟ܂ ܘܟܠ`ܡܕܡ ܕܡܢ ܬܪܥܝܬܟ ܒܕܝܬ ܘܡܡܠܠ܂ ܠܐ ܫܡܥ ܐܢܐ ܠܟ܂ ܕܨܒܝܬ ܕܬܛܡܐ ܩܕܝܫܐ ܒܦܝܣܟ ܕܓܠܐ܀ ܥܠ ܫܘܬܦܘܬܐ ܕܝܗܒ ܐܠܗܐ ܒܥܠܡܐ܂ ܚܣ ܠܢ܂ ܠܐ ܗܘܐ ܡܕܡ ܥܕܠܝܐ ܣܝܡܝܢܢ܂ ܡܛܠ ܕܗܟܢܐ ܟܬܝܒ܂ ܕܚܙܐ ܐܠܗܐ ܟܠ ܕܥܒܕ ܘܗܐ ܛܒ ܫܦܝܪ܂","english":"that you should not take a wife, and that you should not have sons and daughters. Concerning this, the Jewish spirit went out, because on account of you, did he not command Jeremiah that you should not take a wife, and that you should not have sons and daughters in this land? For thus the Lord said concerning the sons and daughters who are born in this land: \"The death of those who are smitten by hunger will die.\" Concerning that same one, did he not say to him that you should not take a wife, or those of deficient mind? Which one stands in this mind? He who gave in mercy to Jeremiah the captive of the king of Babylon; even if he had begotten sons, they would have been saved from the sword and from hunger. Moreover, Ezekiel, his Lord did him a kindness, and took from him the desire of his eyes by a blow that was from the sword, and took and cast from him the evil of the oppressor. But otherwise, show or teach concerning Jesus son of Nun, who took a wife and begot sons; and concerning the Ephesians, and also concerning Elijah and Elisha his disciple, what house was their dwelling in this world? For behold, they dwelt in ruins and in mountains and in caves, in affliction and in persecution, and not one of them had a wife, and they were served by their disciples. And see that when Gehazi, the disciple of Elisha, his mind was disturbed concerning this world, and he desired houses, a wife, and sons, Elisha said to him: \"That is the time of the market of houses, vineyards, and olive trees. Now that you have done this, the leprosy of Naaman has clothed Gehazi, and his whole family forever.\" For if concerning each one of these from the scriptures you are persuaded, I will accept from you, and everything that is from your thought I will judge and speak. Do not listen to me, for you wished to defile the holy one by your false persuasion. Concerning the partnership that God gave in the world, it is enough for you. There is nothing just that is established, for thus it is written: \"God saw everything that he made, and it is good and fair.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܛܠ ܟܢ ܠܡ ܦܩܕܗ ܠܐܪܡܝܐ","severity":"info","text":"Aphrahat alludes to Jeremiah 16:1–4, where God forbids Jeremiah to marry or have children in the land, linking it to the death of the hungry. The Syriac text echoes the prophetic command.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܩܝܐܝܠ","severity":"info","text":"The reference to Ezekiel (ܚܙܩܝܐܝܠ) and his wife’s death by the sword alludes to Ezekiel 24:15–18, where the prophet’s wife dies suddenly, interpreted as a divine act to remove distraction.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܫܘܥ ܒܪܢܘܢ","severity":"info","text":"Jesus son of Nun (Joshua) is cited as a biblical figure who married and had children, contrasting with the celibate prophets Elijah and Elisha. This draws on Joshua 15 and 19 for his family.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܦܝܣܝܢܝ","severity":"info","text":"The mention of 'Ephesians' (ܐܦܝܣܝܢܝ) is obscure; it may refer to a group or text associated with Ephesus, possibly the Acts of John or other apocryphal traditions, but no direct source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܚܙܝ","severity":"info","text":"The story of Gehazi’s leprosy (2 Kings 5:20–27) is used as a warning against worldly desires. Aphrahat adapts it to argue that attachment to family leads to spiritual contamination.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܫܘܬܦܘܬܐ ܕܝܗܒ ܐܠܗܐ ܒܥܠܡܐ","severity":"info","text":"This passage concludes the argument against Jewish objections by affirming divine partnership in creation, citing Genesis 1:31 ('God saw everything… good and fair'), a structural pivot to the next section.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Ephesians' (ܐܦܝܣܝܢܝ) is unclear; it may be a textual corruption or a reference to a lost tradition.","The phrase 'those of deficient mind' (ܚܣܝܪ̈ܝ ܪܥܝܢܐ) is ambiguous, possibly referring to the mentally impaired or those lacking spiritual insight."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ܒܪܡ ܕܝܢ ܐܝܬ ܨܒܘ̈ܬܐ ܕܡܝܬܪ̈ܢ ܚܕܐ ܡܢ ܚܕܐ܂ ܒܪܐ ܐܠܗܐ ܫܡܝܐ ܘܐܪܥܐ ܘܛܒ ܫܦܝܪ̈ܝܢ܂ ܘܡܝܬܪ̈ܝܢ ܫܡܝܐ ܡܢ ܐܪܥܐ܂ ܘܒܪܐ ܚܫܘܟܐ ܘܢܗܝܪܐ܂ ܘܛܒ ܫܦܝܪ ܘܡܝܬܪ ܢܗܝܪܐ ܡܢ ܚܫܘܟܐ܂ ܘܒܪܐ ܠܠܝܐ ܘܐܝܡܡܐ܂ ܘܛܒ ܫܦܝܪ ܘܡܝܬܪ ܐܝܡܡܐ ܡܢ ܠܠܝܐ ܘܒܪܐ ܫܡܫܐ ܘܣܗܪܐ܂ ܘܛܒ ܫܦܝܪ ܘܡܝܬܪ ܫܡܫܐ ܡܢ ܣܗܪܐ܂ ܘܒܪܐ ܟܘ̈ܟܒܝ ܫܡܝܐ܂ ܘܛܒ ܫܦܝܪ ܘܡܝܬܪ ܟܘܟܒܐ ܡܢ ܟܘܟܒܐ ܒܢܘܗܪܗ܂ ܘܒܪܐ ܠܐܕܡ ܘܠܚܘܐ܂ ܘܛܒ ܫܦܝܪ ܘܡܝܬܪ ܐܕܡ ܡܢ ܚܘܐ܂ ܘܒܪܐ ܫܘܬܦܘܬܐ ܡܘܠܕܐ ܕܥܠܡܐ ܘܛܒ ܫܦܝܪܐ܂ ܘܡܝܬܪܐ ܡܢܗ ܒܬܘܠܘܬܐ܀ ܐܪܥܐ ܟܕ ܒܬܘܠܬܐ ܗܘܬ ܠܐ ܐܬܛܡܐܬ܂ ܘܒܬܪ ܕܢܚܬ ܥܠܝܗ ܡܛܪܐ ܐܘܥܝܬ ܟܘܒ̈ܐ܂ ܘܐܕܡ ܒܒܬܘܠܘܬܗ ܪܚܝܡ ܗܘܐ ܘܫܦܝܪ܂ ܘܒܬܪ ܕܐܘܠܕ ܠܚܘܐ ܛܥܐ ܘܥܒܪ ܦܘܩܕܢܐ܂ ܘܒ̈ܢܝ ܫܝܬ ܒܒܬܘܠܘܬܗܘܢ ܝܐܝܢ ܗܘܘ܂ ܘܟܕ ܐܬܚܠܛܘ ܒܒ̈ܢܬ ܩܐܝܢ܂ ܐܬܥܛܝܘ ܒܡ̈ܝܐ ܕܛܘܦܢܐ܂ ܘܫܦܝܪ ܗܘܐ ܫܡܫܘܢ ܒܢܙܝܪܘܬܗ ܘܒܒܬܘܠܘܬܗ܂ ܘܒܙܢܝܘܬܗ ܚܒܠ ܢܙܝܪܘܬܗ܂ ܘܪܓܝܓ ܗܘܐ ܕܘܝܕ ܒܛܠܝܘܬܗ܂ ܘܒܪܓܬ ܒܬܫܒܥ ܥܒܪ ܢܡܘܣܐ܂ ܘܒܛܠ ܬܠܬܐ ܦܘܩ̈ܕܢܝܢ ܡܢ ܥܣܪܐ܂ ܕܠܐ ܬܪܓ܂ ܘܠܐ ܬܩܛܘܠ܂ ܘܠܐ ܬܓܘܪ܂ ܘܫܦܝܪ ܗܘܐ ܚܡܢܘܢ ܒܒܬܘܠܘܬܗ܂ ܘܒܨܚܢܘܬ ܪܓܬ ܚܬܗ ܩܛܠܗ ܐܒܝܫܠܘܡ/ܐܒܫܠܘܡ܂/ ܝܐܐ ܗܘܐ ܘܗܕܝܪ ܫܠܝܡܘܢ ܒܒܬܘܠܘܬܗ܂ ܘܒܣܝܒܘܬܗ ܒܪܓܬ ܢܫ̈ܐ ܣܛܐ ܠܒܗ ܡܢ ܐܠܗܗ܀ ܚܢܢ ܫܡܥܢ ܡܢ ܢܡܘܣܐ܂ ܕܢܫܒܘܩ ܓܒܪܐ ܠܐܒܘܗܝ ܘܠܐܡܗ ܘܢܩܦ ܠܐܢܬܬܗ܂ ܘܢܗܘܘܢ ܚܕ ܒܣܪ܂ ܘܫܪܝܪܐܝܬ ܢܒܝܘܬܐ ܗܝ ܪܒܬܐ ܘܡܝܬܪܐ ܗܕܐ܂ ܐܒܐ ܘܐܡܐ ܡܢ ܫܒܩ ܡܢ ܕܢܣܒ ܐܢܬܬܐ܂ ܗܢܐ ܗܘ ܪܥܝܢܐ ܕܟܕ ܒܪܢܫܐ ܐܢܬܬܐ ܥܕܟܝܠ ܠܐ ܢܣܒ܂ ܪܚܡ ܘܡܝܩܪ ܠܐܠܗܐ ܐܒܘܗܝ܂ ܘܠܪܘܚ ܩܘܕܫܐ ܐܡܗ܂ ܘܠܝܬ ܠܗ ܪܚܡܬܐ ܐܚܪܬܐ܂ ܘܟܕ ܒܪܢܫܐ ܐܢܬܬܐ ܢܣܒ ܫܒܩ ܠܐܒܘܗܝ ܘܠܐܡܗ܂ ܗܠܝܢ ܕܡܢ ܠܥܠ ܪ̈ܫܝܡܝܢ܂","english":"Nevertheless, there are creations that are better, one than another. God created the heavens and the earth, and the heavens are better and more beautiful than the earth. He created darkness and light, and light is better and more beautiful than darkness. He created night and day, and day is better and more beautiful than night. He created the sun and the moon, and the sun is better and more beautiful than the moon. He created the stars of the sky, and one star is better and more beautiful than another in its brightness. He created Adam and Eve, and Adam is better and more beautiful than Eve. He created the partnership of the generation of the world, and it is good and beautiful, but better than it is virginity. The earth, while it was a virgin, was not defiled, and after rain fell upon it, it conceived fruits. Adam, in his virginity, was beloved and beautiful, but after he begot Eve, he erred and transgressed the commandment. The sons of Seth, in their virginity, were seemly, but when they mingled with the daughters of Cain, they were destroyed by the waters of the flood. Samson was beautiful in his Nazirite vow and his virginity, but by his wantonness he destroyed his Nazirite vow. David was chaste in his youth, but by his lust he transgressed the law with Bathsheba. He abolished three of the Ten Commandments: \"Do not commit adultery,\" \"Do not kill,\" and \"Do not steal.\" Amnon was beautiful in his virginity, but by the wantonness of his lust, Absalom killed him because of his sister. Solomon was seemly and adorned in his virginity, but in his old age, by the lust for women, his heart turned away from his God. Hear what is written in the law: that a man should leave his father and mother and cleave to his wife, and they become one flesh. And truly this is a great and excellent thing. A father and mother are abandoned by one who takes a wife. But this is the reasoning: one who, at the beginning, has not yet taken a wife, loves and honors God his father and the Holy Spirit his mother, and he has no other love. And when, at the beginning, he takes a wife, he abandons his father and mother, those who are above the aforementioned.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a series of comparative statements (creations better one than another) that build a rhetorical ladder culminating in the superiority of virginity over marriage.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܬܘܠܘܬܐ","severity":"info","text":"The Syriac term btūlūṯā (virginity) is the central concept, contrasted with šawtpūṯā mawlḏā d-ʿālmā (partnership of the generation of the world, i.e., marriage).","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to David's transgression of three commandments (adultery, murder, theft) alludes to 2 Samuel 11–12 and Exodus 20:13–15, though the specific enumeration is Aphrahat's own.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Aphrahat's contrast between virginity and marriage reflects the broader Syriac Christian ascetic milieu, where virginity was idealized as a state of purity and closeness to God.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of Adam and Eve, and the sons of Seth with the daughters of Cain, parallels earlier Syriac traditions (e.g., in the Cave of Treasures) that link virginity with prelapsarian purity and sexual mingling with corruption.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'those who are above the aforementioned' (ܗܠܝܢ ܕܡܢ ܠܥܠ ܪ̈ܫܝܡܝܢ) is ambiguous: it may refer to the father and mother (God and the Holy Spirit) or to the preceding list of biblical figures.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'those who are above the aforementioned' is unclear: either God and the Holy Spirit (as spiritual parents) or the earlier biblical examples (Adam, Seth, etc.).","The phrase 'at the beginning' (ܒܪܢܫܐ) may mean 'in the beginning' (temporal) or 'first of all' (logical)."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܘܡܬܬܚܕ ܪܥܝܢܗ ܒܥܠܡܐ ܗܢܐ܂ ܘܡܬܢܬܦ ܪܥܝܢܗ ܘܠܒܗ ܘܡܚܫܒܬܗ ܡܢ ܐܠܗܐ ܠܓܘ ܥܠܡܐ܂ ܘܪܚܡ ܘܡܚܒ ܠܗ܂ ܐܝܟ ܕܪܚܡ ܓܒܪܐ ܠܐܢܬܬ ܛܠܝܘܬܗ܂ ܘܦܪܝܫܐ ܪܚܡܬܗ ܡܢ ܕܐܒܘܗܝ ܘܡܢ ܕܐܡܗ܀ ܘܐܡܪ ܕܢܗܘܘܢ ܬܪ̈ܝܗܘܢ ܚܕ ܒܣܪ܂ ܘܫܪܝܪܐ ܗܝ܂ ܕܐܝܟ ܓܒܪܐ ܘܐܢܬܬܐ ܗܘܝܢ ܠܗܘܢ ܚܕ ܒܣܪ ܘܚܕ ܪܥܝܢ܂ ܘܡܢ ܐܒܘܗܝ ܘܐܡܗ ܦܪܩܐ ܬܪܥܝܬܗ ܘܡܚܫܒܬܗ܂ ܗܟܢܐ ܐܦ ܒܪܢܫܐ ܕܐܢܬܬܐ ܥܕܟܝܠ ܠܐ ܢܣܒ܂ ܘܩܐܡ ܝܚܝܕܐܝܬ܂ ܒܚܕܐ ܪܘܚ ܘܒܚܕ ܪܥܝܢ ܗܘܐ ܡܢ ܐܒܘܗܝ܀ ܐܢܐ ܕܟܬܒܬ ܠܟ ܚܒܝܒܝ ܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ܂ ܡܛܠ ܕܫܡܥܬ ܡܢ ܓܒܪܐ ܝܗܘܕܝܐ ܕܚܣܕ ܠܚܕ ܡܢ ܐܚ̈ܝܢ ܒ̈ܢܝ ܥܕܬܢ܂ ܘܐܡܪ ܠܗ ܕܐܢܬܘܢ ܛܡܐܝܢ ܐܢܬܘܢ ܕܢܫ̈ܐ ܠܐ ܢܣܒܝܢ ܐܢܬܘܢ܂ ܘܚܢܢ ܩܕܝܫ̈ܝܢ ܘܡܝܬܪܝܢ ܕܡܘܠܕܝܢ ܘܡܣܓܝܢ ܙܪܥܐ ܒܥܠܡܐ܂ ܥܠ ܗܘ ܗܘ ܟܬܒܬ ܠܟ ܦܝܣܐ ܗܢܐ܂ ܒܪܡ ܕܝܢ ܥܠ ܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ ܡܢ ܠܥܠ ܟܬܒܬ ܠܟ ܘܐܦܝܣܬܟ܂ ܒܬܚܘܝܬܐ ܕܒ̈ܢܝ ܩܝܡܐ܂ ܕܟܡܐ ܦܐܝܐ ܘܪܓܝܓܐ ܒܬܘܠܘܬܐ܂ ܕܐܦܢ ܒܐܘܠܨܢܐ ܓܡܪ ܠܗ ܒܪ ܐܢܫܐ܂ ܐܝܟ ܕܐܡܪ ܡܪܢ܂ ܕܠܐ ܗܘܐ ܟܠ`ܢܫ ܣܦܩ ܠܗ܂ ܐܠܐ ܡܢ ܕܝܗܝܒ ܠܗ܂ ܘܫܠܝܚܐ ܐܡܪ܂ ܕܡܛܘܠ ܐܢܢܩܐ ܕܒܥܠܡܐ܂ ܦܩܚ ܠܗ ܠܐܢܫ ܕܗܟܢܐ ܢܗܘܐ܂ ܠܗܕܐ ܡܢܬܐ ܐܝܬ ܦܘܪܥܢܐ ܣܓܝܐܐ܂ ܡܛܠ ܕܒܚܐܪܘܬܢ ܗܘ ܓܡܪܝܢܢ ܠܗ܂ ܘܠܐ ܡܢ ܫܘܥܒܕܐ ܘܐܘܠܨܢܐ ܕܦܘܩܕܢܐ܂ ܘܠܐ ܚܒܝܫܝܢ ܚܢܢ ܒܗ ܬܚܝܬ ܢܡܘܣܐ܂ ܨܘܪܬܗ ܘܕܡܘܬܗ ܐܫܟܚܢ ܒܟܬܒܐ܂ ܘܚܙܝܢ ܕܠܘܬ ܢܨܝ̈ܚܐ ܐܫܬܟܚܬ ܕܡܘܬܐ ܗܝ ܕܥܝܪ̈ܐ ܕܒܫܡܝܐ܂ ܘܒܐܪܥܐ ܒܡܘܗܒܬܐ ܐܬܩܢܝܬ܂ ܗܢܘ ܩܢܝܢܐ ܕܟܕ ܢܐܒܕ ܠܐ ܢܫܬܟܚ܂ ܘܒܕܡ̈ܝܐ ܐܢܫ ܠܡܩܢܝܗ ܠܐ ܡܫܟܚ܂ ܠܐ ܕܐܝܬ ܠܗ ܘܡܘܒܕ ܡܫܟܚ ܠܗ܂ ܘܠܐ ܕܠܝܬ ܠܗ ܘܪܗܛ ܡܕܪܟ ܠܗ܂ ܪܚܡ ܚܒܝܒܝ ܗܕܐ ܡܘܗܒܬܐ܂ ܕܠܝܬ ܐܟܘܬܗ ܒܥܠܡܐ ܟܠܗ܂","english":"and his mind is fixed on this world, and his thought, heart, and reflection are turned away from God toward the world. And he loves and desires it, as a man loves the wife of his youth, and separates his love from his father and from his mother. And he says that the two of them are one flesh, and it is true that like a man and a woman they become one flesh and one mind, and from his father and his mother his thought and reflection are separated. Thus also the head of a woman, as long as he has not taken her, stands alone, with one spirit and one mind with his father. This I have written to you, my beloved, concerning virginity and holiness, because I heard from a Jewish man who reviled one of our brothers, a son of our church, and said to him, \"You are impure, you who do not take wives, you are holy ones and excellent ones who beget and multiply seed in the world.\" Concerning that very thing I have written this persuasion to you. However, concerning virginity and holiness I have already written to you and persuaded you, by the demonstration of the sons of the covenant, how beautiful and desirable virginity is, that even in affliction a man completes it, as the Lord said, that not everyone is sufficient for it, but only he to whom it is given. And the apostle said, \"Because of the afflictions of the world, it is fitting for a man to be thus.\" For this matter there are many rewards, because it is by their freedom that they complete it, and not by the compulsion and affliction of a commandment, and they are not bound by a law under it. Its form and likeness are found in Scripture, and it is seen that among the victorious the likeness is that of the watchers in heaven, and on earth it is established as a gift. That is the standing one which, when lost, cannot be found, and by payments a man cannot establish it; neither he who has it and loses it can find it, nor he who does not have it and runs after it can attain it. Love, my beloved, this gift, which has no equal in the whole world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒ̈ܢܝ ܩܝܡܐ","severity":"info","text":"The phrase 'sons of the covenant' (bnay qyāmā) designates a distinct ascetic group within Aphrahat's community, likely celibate men bound by a formal vow.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 19:11–12 (allusion)","severity":"info","text":"Aphrahat's reference to the Lord saying 'not everyone is sufficient for it' echoes Matthew 19:11–12, where Jesus states that not all can accept celibacy.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 7:7 (allusion)","severity":"info","text":"The apostle's remark about afflictions of the world alludes to 1 Corinthians 7:7, where Paul discusses the suitability of celibacy amid worldly trials.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jewish man who reviled","severity":"info","text":"The Jewish interlocutor's charge that celibate Christians are 'impure' reflects real interfaith polemic in fourth-century Mesopotamia, where Jewish communities valued marriage and procreation.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a general analogy about love and attachment to a specific apologetic response to a Jewish critic, then returns to exhortation on virginity.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܪ̈ܐ","severity":"info","text":"The 'watchers' (ʿīrē) in heaven are angelic beings, often associated with vigilance and celibacy in Syriac tradition, providing a heavenly model for earthly ascetics.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'head of a woman' (ܒܪܢܫܐ ܕܐܢܬܬܐ) is ambiguous: it may mean 'the chief of a woman' or 'the beginning of a woman' in a metaphorical sense; the translation takes it as 'the head of a woman' referring to a man's role.","The term 'standing one' (ܩܢܝܢܐ) is ambiguous: it could refer to a 'pillar' or 'foundation' of virginity, or to a 'standing one' as a fixed state; the translation opts for 'standing one' as a personified gift."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܒܗܢܐ ܡܕܡ ܕܟܬܒܬ ܠܟ ܦܘܩ ܒܪܘܚܐ ܠܘܩܒܠ ܝܗܘ̈ܕܝܐ܂ ܕܒܨܚܢܘܬܗܘܢ ܠܐ ܡܕܪܟܝܢ ܚܝܠܗ ܕܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ܀ ܫܠܡܬ ܕܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ","english":"In this thing that I have written to you, go out in spirit against the Jews, for in their folly they do not perceive the power of virginity and holiness. The end of the discourse on virginity and holiness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡܬ ܕܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ","severity":"info","text":"This closing formula marks the end of the discourse on virginity and holiness, consistent with the colophonic style of Aphrahat's Demonstrations.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܩ ܒܪܘܚܐ ܠܘܩܒܠ ܝܗܘ̈ܕܝܐ","severity":"info","text":"Aphrahat's exhortation to 'go out in spirit against the Jews' reflects the polemical context of Demonstration 18, which argues for Christian virginity against Jewish practices.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܨܚܢܘܬܗܘܢ","severity":"info","text":"The term ܒܨܚܢܘܬܗܘܢ (bṣḥʿwthwn) 'in their folly' is a polemical characterization of Jewish opponents, common in Syriac anti-Jewish literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܝܠܗ ܕܒܬܘܠܘܬܐ ܘܩܕܝܫܘܬܐ","severity":"info","text":"The phrase 'the power of virginity and holiness' (ḥayleh d-btuluta w-qaddishuta) encapsulates the central argument of the demonstration, asserting the spiritual efficacy of asceticism.","cites":[{"key":"ed:dsc-18","label":"source edition: Demonstration 18: Against the Jews, On Virginity and Holiness","url":"https://syriaccorpus.org/18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܡܬ","severity":"info","text":"The colophon 'The end' (šlemt) is typical of the manuscript tradition of Aphrahat's Demonstrations, indicating a scribal or editorial closure.","cites":[{"key":"hollis:alma990029013640203941","label":"Poetical works","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990029013640203941"},{"key":"hollis:alma990119198740203941","label":"SOMA 2007 : Proceedings of the XI Symposium on Mediterranean Archaeology, Istanbul Technical University, 24-29 April, 2007","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990119198740203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'go out in spirit' (ܦܘܩ ܒܪܘܚܐ) may be a rhetorical exhortation or a reference to spiritual combat; the exact nuance is not specified."],"confidence":"high","notes":[]}]}