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Syriac · Letters · Early 5th century CE

Letter from Andrew of Samosata to Rabbula

Rabbula of Edessa · syriac

BothSourceEnglish
JSON Dossier
machine-draft · no human review 1 passages · 371 words

Work dossier · summary and historical context

Summary

The Letter from Andrew of Samosata to Rabbula is a formal Syriac epistle from the early 5th century, addressed to Rabbula, bishop of Edessa (r. 411–435 CE). It engages with Christological debates preceding the Council of Ephesus (431 CE), reflecting an Antiochene theological stance. The letter survives in a single Syriac manuscript, likely preserved in Edessan ecclesiastical archives or later Syriac Orthodox collections. Its transmission is limited to Syriac-speaking churches, with no known Greek original. The text employs dyophysite terminology, such as 'likeness of God and likeness of a servant,' and references Rabbula's disciplinary actions, including excommunication. Editorial abridgments are indicated by phrases like 'and after other things.'

The letter is a rare direct witness to Antiochene Christological arguments in Syriac from the early 5th century, offering insight into the theological and disciplinary concerns of the Edessene church. It complements other sources on Rabbula's episcopate and the Christological controversies leading to Ephesus. Its dyophysite terminology and references to excommunication illuminate the polarized atmosphere of the period.

Historical context

The letter dates to the early 5th century, during Rabbula's episcopate in Edessa (411–435 CE), a period of intense Christological controversy. Edessa was a major Syriac Christian center, and Rabbula was known for his strict ecclesiastical discipline and shifting theological alliances—initially supportive of Antiochene dyophysitism but later aligning with Cyril of Alexandria. Andrew of Samosata, likely a bishop or theologian from Samosata (modern Samsat, Turkey), represents the Antiochene school, emphasizing the distinction between Christ's divine and human natures. The letter was composed in Syriac, the liturgical and literary language of the region, and reflects formal epistolary conventions. Its survival in a single manuscript suggests limited circulation, possibly within Syriac Orthodox circles. The text is cited in later Syriac canonical collections as a witness to Antiochene positions, but it was not transmitted in Greek or Latin, restricting its influence to Syriac-speaking churches.

Apparatus · what the pipeline recorded

Annotation and terms

6 commentary units 2 term1 scripture1 caution1 background1 structure 1 derived notes 1 open questions 1 narrative
What the kinds mean

Pipeline notes

  • limitThe 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.
  • registerRegister: letter in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 1 narrative.
  • scripture1 scriptural phrase match(es) noted: John 1:1.
  • sourceSource edition: syriac — CC BY 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
dsc-495:1 · narrativemedium
Source
ܕܐܢܕܪܐܘܣ ܠܘܬ ܡܪܝ ܪܒܘܠܐ ܠܡܪܝ ܕܒܟܠ ܐܝܬܘܗܝ ܕܚܿܠ ܠܐܠܗܐ. ܩܕܝܫܐ ܘܚܣܝܐ. ܐܦܣܩܦܐ ܪܒܘܠܐ. ܐܢܕܪܐܘܣ ܒܡܪܢ ܫܠܡ܀ ܐܬܼܐ ܐܢܫ ܡܢ ܩܕܝܡ ܡܢ ܬܡܢ ܕܡܘܕܥ ܠܢ܆ ܕܒܨܘܚ̈ܝܬܐ ܣܓܝ̈ܐܬܐ ܕܥܠܝܢ܇ ܕܚܠܬ ܐܠܗܐ ܕܒܟ ܡܬܚܫܚܐ. ܘܠܐ ܗܘ ܒܠܚܘܕ ܟܣܝܐܝܬ܆ ܐܠܐ ܐܦ ܓܠܝܐܝܬ. ܐܘܣܦ ܕܝܢ ܕܐܦ ܐܚܪܡܬ ܩܕܡ ܥܕܬܐ. ܘܒܬܪ ܐܚܪ̈ܢܝܬܐ ܘܟܕ ܗܿܝ ܕܒܪܫܝܬ ܐܝܬܘܗܝ ܗܘܐ ܡܠܬܐ ܫܡܥܝܢ ܚܢܢ: ܘܕܒܥܠܡܐ ܐܝܬܘܗܝ ܗܘܐ ܘܥܠܡܐ ܒܐܝܕܗ ܗܘܼܐ: ܘܨܡܚܐ ܕܫܘܒܚܗ ܘܨܠܡܐ ܕܩܢܘܡܗ ܕܐܒܐ: ܘܟܠܗܝܢ ܕܐܝܟ ܗܠܝܼܢ. ܠܚܝܕܝܐ ܕܐܒܐ ܕܡܢ ܩܕܡ ܥܠܡ̈ܐ ܡܣܬܟܠܝܢ ܚܢܢ. ܟܕ ܕܝܢ ܩܪܝܢܢ ܬܘܒ ܟܬܒܐ ܕܗܘܝܗ ܕܝܫܘܥ ܡܫܝܚܐ: ܒܪܗ ܕܕܘܝܕ ܒܪܗ ܕܐܒܪܗܡ: ܘܗܿܝ ܕܛܠܝܐ ܪܒܐ ܗܘܐ ܘܡܬܚܝܠ ܒܪܘܚܐ: ܘܝܫܘܥ ܪܒܐܿ ܗܘܐ ܒܩܘܡܬܐ ܘܒܚܟܡܬܐ: ܘܕܐܠܗܐ ܐܣܓܝ ܪܡܪܡܗ: ܘܝܗܼܒ ܠܗ ܫܡܐ ܕܡܝܬܪ ܡܢ ܟܠ ܫܡ̈ܗܝܢ: ܘܐܢ ܐܝܬ ܡܕܡ ܕܠܗܠܝܢ ܕܡܿܐ܆ ܠܗܿܘ ܕܡܢ ܙܪܥܗ ܕܐܒܪܗܡ ܡܩܦܝܢܢ. ܘܒܬܪ ܐܚܪ̈ܢܝܬܐ ܕܡܘܬܐ ܕܐܠܗܐ ܘܕܡܘܬܐ ܕܥܒܼܕܐ. ܘܒܣܪܐ ܘܡܠܬܐ. ܘܗܝܟܠܐ ܘܥܡܘܪܐ. ܐܠܐ ܐܢ ܗܼܘ ܕܐܠܗܐ ܒܠܚܘܕ ܢܐܡܪ: ܟܕܠܐ ܡܣܬܟܠܝܢܢ ܥܡܗ ܠܒܪ ܐܢܫܐ. ܘܬܘܒ ܐܢ ܠܐ ܚܙܝܢܢ ܠܗܿܘ ܕܒܗ܆ ܡܢ ܟܠ ܦܪܘܣ ܠܚܕ ܡܪܝܡܝܢܢ ܠܗ܀ ܘܒܬܪ ܐܚܪ̈ܢܝܬܐ ܡܬܩܪܒ ܐܢܫ ܡܢ ܚܢ̈ܦܐ ܕܝܘܠܢܐ ܕܝܠܢ ܒܿܥܐ ܕܢܐܠܦ. ܠܗܢܐ ܡܢܐ ܘܿܠܐ ܠܗ ܠܡܠܦܢܐ ܕܢܐܡܪ. ܕܥܠ ܡܫܝܚܐ ܢܣܒܪܗ܆ ܡܢܐ ܗܟܝܠ ܙܕܩܿ. ܐܝܟ ܡܿܢ ܕܕܡܘܬܐ ܕܐܠܗܐ ܒܠܚܘܕ ܐܝܬܘܗܝ ܘܫܘܼܐ ܥܡ ܐܠܗܐ. ܕܡܘܬܐ ܕܝܢ ܕܥܒܼܕܐ ܡܛܠܬܢ ܠܐ ܢܼܣܒ܆ ܡܕܝܢ ܢܟܦܘܪ ܠܓܡܪ ܒܡܕܒܪܢܘܬܐ. ܐܠܐ ܢܠܦ܆ ܕܐܠܗܐ ܐܝܬܘܗܝ ܕܒܪ ܐܢܫܐ ܠܒܼ ܚܠܦܝܢ܀ ܀ ܫܠܡܬ ܐܓܪܬܐ ܀
English
Andrew of Samosata to Mar Rabbula To my lord, who is wholly God-fearing, the holy and pious bishop Rabbula, Andrew in the Lord sends greetings. A man came previously from you to inform me that in many letters concerning me, the fear of God that is in you is manifested, and not only secretly but also openly. Moreover, you have excommunicated before the church, and after other things. And when that which is in the beginning was the Word, he was heard sinning; and that which is in the world was, and the world was in his hand; and the bloom of his glory and the image of his person of the Father; and all things that are like these. For the only one of the Father, who is understood before the worlds, was sinning. When, moreover, you read again the book of the birth of Jesus Christ, the son of David, the son of Abraham; and that which was a great youth and was strengthened in spirit; and Jesus was great in stature and in wisdom; and that God greatly exalted him and gave him a name better than all his names; and if there is anything that resembles these, to that which is from the seed of Abraham you attach it. And after other things. Of the likeness of God and the likeness of a servant. And of flesh and the Word. And of temple and dweller. But if he who is only God says, while not being understood with him outside of man. And again, if you do not see that which is in him, from all sides you raise him up to one. And after other things. A man approaches from the festivals of your teaching, desiring to learn. For this reason, what? And not for him to teach what he says. That concerning Christ he preaches, what then is fitting? As if the likeness of God alone is and is equal with God. But the likeness of a servant for your sake he does not take, so then does he deny entirely in the wilderness? But he teaches that God is the one who took the place of man for our sake. The letter is completed.
Citation. Tergwame, “Letter from Andrew of Samosata to Rabbula”, dsc-495:1, machine-draft, 2026. https://naxiai.com/christian/works/dsc-495#s1
Colophon. Source: syriac · licence: CC BY 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0013 · generated 2026-11-15.