Metrical Grammar

On the power of our Lord Jesus Christ My hope begins this work that is to be written, A book of grammar, A preface in the Ephremic meter. The praise of your name, O praised one, The self of your death, behold, is praised. And of one cast into the sea of matters, And tossed about amidst the waves, To you with roaring voices, The high one who dwells in the heights, While the eyes of the mind are raised, Crying out and saying, O exalted one, Your image, I beseech, your image I have praised; Do not now abandon me, lest I spoil. By the brightness of your face, enlighten me; Give me a face and make me wise. By your passion, my Lord, loosen my tongue, That it may speak openly Concerning the Greek Lexis In the Ephremic meter, Which is the Syriac language, And no foreign element adheres to it. And the structure of speech for beginners, Good children and youths, Is therefore placed in a compendium, Whose understanding is by means of demonstration, On account of the boundary and division of speech. To speech, the wise give definition, Grammarians and the learned: The articulate sound that signifies an intention, In completeness and not in deficiency, Is divided, then, into three: Name, verb, and word, As the one who says says, Whom Socrates did not guard, And four other divisions Which the ancients set in distinctions: Names and verbs, Like true letters, To four heads it points; Divide it into four, not into seven: Name, word, verb, And the compound that constitutes the utterance. And in the first, the word is completed, The correction of crookednesses.

Concerning the Change of the Vowels Speech with the Lord of the Syriac Language That this Syriac is from Urhai Five vowels in equality As in the Paradigm Known as with a canon That frees from error A pthaha as with a ga of gaya And a zqapa as a ya of Marya A rbasa likewise as a e of eza A hbasa as a zi of aziza A 'sasa in the likeness of a shuq of shuqra And a tuq of tuqra also a 'uq of 'uqra The Eastern marvels indeed In the first letters of the Chaldeans Again concerning the vowels Apart from these last ones And remember also the holy Jacob the Saphqa of Urhai A taw of tura and a taw of itawhi Are suspended with them and a kaw of his kings And a l'aw of l'asa and a 'w'at of zay'awt Do not again suspend like them And a pe of pira do not enclose In reading but recline When for pthaha and for zqapa In your language there is no change But you place signs increasingly And in speech you do not distinguish And when pressed by pthaha You cut off the following feminine And you fear from this opinion As in truth in the plural Like ar'a to say and ar'a And in sab'a and sab'a and tar'a And tar'a and in tab'a and tab'a Thus also in zar'a and zar'a First chapter Concerning these that are names For a name a limit with this A simple sound without noise That completes a meaning in itself In the opposite of a bond of its essence And that a name is divided into four Genders not divided Natural and changing of name

Concerning the Word and the Word of the Name The natural in the likeness of the sign Instead of the name, like you and I Concerning the word, like that which is above The word of the name, like evil When the priority of the setting In grief, the name is not But a bond, like upon Instead of towards, around, beneath, by, opposite To the outside, after, towards, because of, with Concerning this, do not be disturbed Because the natural name Is attached, indeed, to the natures Genders, numbers, and measures Schemes and relations And the four declensions And one gender, the masculine And the other, the feminine As many as the form and forms The gender, to say also genders And the number, again, thus The first, second, and third, like heavens Heavenly, heavenly, heavenly And the measures, for the singular And for the plural Are divided, like pain Or pains of the joints And the schemes, again, thus Know that either a simple or compound form The simple, like yahab and aḥaz And the compound, like yahab-aḥaz And the relations, again, four They are, when it is known The active, like raḥuma And the passive, like rḥuma And the absolute, like zadiqa Showing the nature, like perqa And the declensions, four, great At the beginning of the roots, like bdul When you say "in the house of the house" Thus, and "house to house" Because of the change of the name And for the change of the name, the compounds Four from the six that are said The genders, like "I" and "you" "He" and "you" (plural), also "she" and "you" (feminine) And from the simple schemes, this

And your composition, your deed and my deed, And the three persons, I stand, I err and you stand, for indeed they stand, And the adverbs, I and these, And this found one, and also you stand, Because concerning the Word, And concerning the Word from the Spheres, The conjunctive is again called, In that which says "you" or "man," Which is beautifully spoken, It indicates "you" as a time, how, That you say "now" and "until," "From yesterday" and "yesterday" and "until now," "Before" and "after a little," And "place" again "like" "where," "Here" "to there" "around" "here," And actively when you say, Commandingly and you sing, And the necessity that it be said, And commandingly and it be sung, And "like" "set" "how" "equal," "Bare" "be poured" "after" "good," And "how" again "moreover," Or "good" "much" "less," And meanings like "thus," "So" and "like" and "how," And these with those that resemble, To the bonds of names, I stand, Because the Word of the Name, To the Word of the Name again three, Conjunctions to it, indeed, of the possessives, Genders as it is said, "That" is beautiful, "that" is beautiful, And adverbs, good is Lord, And good are chosen angels, And persons like "sinner" I stand, And "righteous" you stand and "scribe" this, Because of the singularity of names, And their plurality, Turn then to the declension, And fall to the grammar, And begin again from the beginning, That it not be troubled for you from the root, There is a name that is singularly, Spoken uniquely, As it says "you" "woman," And thus "truth" and "righteousness," And there is also a plural.

Of that which is not said in the singular, Like peoples, birds, and reptiles, And exiles and horses, And there is also that which is equal in it to evil, In singularity and in number, In the likeness of fire and heaven, When you say in the singular, Do not laugh at me concerning fire, That its bitter coals are in pain, And there are fires that stand in three, And their own eyes in the midst of the furnace, And do not say to me concerning heaven, That it is the throne of God the Creator, And you say that the heavens are one, The heavens are the work of your hands, And there are names that in Syriac Are distinguished, and in the singular, Like man and men, And thus boy and boys, And from hidden say hidden ones, Chosen ones, beautiful ones, and hidden ones, And from zealous zealous ones, Beautiful ones also victorious ones, And from spoil say from spoil, And conceptions also from conception, Because of the masculine gender Of names and their feminine gender, There is a name that is masculine That has no feminine, Like incense, a cup, and cedar, A yoke, an olive, and also a cedar, And there is that which is the opposite of this, It does not suffice in the feminine to be made masculine, Like a female circumciser, And a morning that flies on a roof, And its hour the fig dried up, And peoples in a flying house, And there is that which has both genders In the change, as its forms, Like the sun, it is round in its light, And a camel with them also a monastery, And the sun knows its wests, And the setting of the sun from its eyes, To all its camels the word of the daughter, And the beasts their camels for spoil.

And holy is the monk and righteous, And the other monastery in the desert. And there is that which is said in all of them, In the Scriptures also it is preserved, Masculine and feminine, Singular and plural, Like the daughter of the voice of heaven, In its own self, without likeness, Not in the heavens of the throne, it is, Behold, it is masculine and singular, And rejoice, O heavens, sing, O sign, When it multiplies and recalls, O sign, Because of the noun and the participle, The noun is that which is in the image, Which follows and attaches to the species, And is not completed in it by the word, When the speaker reminds of it, He says, O sign, a man of stature, Also a sea, again a red one, And the meaning is not completed, Until the addition enters, And a man of stature did not flee, And a red sea is deep, And the noun for the participle, It is attached, indeed, to the species, Whether it is masculine, it is masculine, And whether it is feminine, it is feminine, It is thus, and whether it is plural, And whether again in the image it is singular, You shall say, a new child, And good men of asceticism, Also many women, Equality again, beauty, Because of the declension of names, Five are the letters, The forms of the species and the sign, By which knowledge occurs, Of the form, as by a finger, Names are not concrete, When these are concrete, And names are symbolic, And the meaning of the living, And the attachment to it of the sign, With it again in connection, As you would say, Socrates, And Plato also and Theaetetus, And this he said, or these.

And this is the cause, or these, And the house of Jacob, a cup of the Betyame, The book of Moses, the book of the Beryame, And it came to him, not to the city, And he went up again to the ship, Or you say, he ascended the mountain, And Jesus also crossed the river, Because of the signs of plurality in nouns, And the signs of plurality, Are contained in the dual, As all the scribes, They set examples in their treatises, From father, fathers, Read from mother, mothers, And from father also, fathers, And thus from name, names, And all the elements, poisons, And with them, mixed enemies, And the wise men, Greek scholars, And the scribes of script, Egyptian scribes, They praise you, people and nations, And merchants crossing seas, And from earth, not lands, And from night, nights, And in the day also, hulles, In classes, also aares, And thus theologians, Grammarians and logicians, Because of the arrangement of forms, In plural nouns, And know also that all nouns, Are those that can be said, In singular and plural, In forms they are plural, Like monks also monasteries, And righteous and righteous women, And priest and people and camp, And city and village and treasure, For also the species makes known, Each one of them and the intellect, In that which is distinguished, Forms for them are they are arranged, Worlds then and waters and reptiles, And bloods and colds and horses, For without they can also be distinguished.

...qūqīzē l-māʿā bet-ʿaṭrūq āmar aʿt b-qarē w-keššē w-lā mṣēt d-tēmar sāk rakkšē āplā tūb raḥšē w-mayyē w-lā d-mayyē w-ʿāʿē w-qūryē meṭṭul ātwātā d-dekrāʿūtā b-šmāhē arbaʿ ātwātā eʿēʿ d-dekrāʿūtā ayk hāwēn hē d-ʿabdeh w-īdeh w-barreh w-pagreh rīšeh āp saʿreh w-aw d-ʿamhūn āp d-ītayhūn w-d-kulhūn āp w-d-hānūn w-yūd d-gabbawhī āp ṭūʿ d-ayʿā bāh b-dmūtā w-d-hāʿā meṭṭul ātwātā d-ʿeqbāʿūtā b-šmāhē hākūt w-l-ʿeqbūtā arbaʿ eʿēʿ ātwātā taw d-šabartā w-d-bartā w-d-tartēn w-d-ḥēwartā ellā b-peḥtā w-ratītā hākūt w-b-laylāwātā taw ṭāṭrā dekrāʿūtā w-lā maʿlā ʿeqbūtā w-yūd d-kulhēn ʿam hāy d-ēmeky w-abūky w-aḥayky āp ʿameky w-yūd ʿam hē d-tadēh w-garrēh w-hānēn d-baʿēh w-d-yaldēh rbīʿāytā dālat d-aydā bāh b-dmūtā w-d-hādē meṭṭul mzaʿrāʿūtā d-šmāhē b-tarēn hāwē zuʿārā b-šāyūṭūtā w-ṣāṣārā w-lātwātā b-mellat ṣasyū sayyekū sāprē kad ṣasyū ʿamhēn w-mrīmāʿūtā d-hādē semkat men ḥartā men gabrā kīt gabrūnā w-men šabrā tūb šabrūnā w-men bartā bartūnītā w-men mdīntā mdīntūnītā w-men gabrā kīt gabrūsā emrūsā āp ṭalyūsā w-men pīlīpūs pīlīpē akmā d-men pawlūs pawlē

Concerning the declension of nouns: know that in the declension of nouns, in the six states, it occurs thus: in the declension of ʾĀlap from ʿEqbā, when you say kēb from kēbā, and of Yūd as of the last, as ṭlē from ṭalyā, and of Taw and ʾĀlap at the end, like ṭaybūk from ṭaybūktā. And if you feminize it, you attach a Qūp, when you say ʾaʿt ṭaybūʿā. And qrē from qrītā, and hākʿā from baytā, and tḥwī from tḥwītā, and hākʿā of dmū from dmūtā, and of Taw alone hākʿā. When you say lam from šaʿʿtā šʿā, and of Mīm and ʾĀlap of ʿdamā, which in the usual way is ʿad from metgadmā, and metgadmā ʿdamā until now, in ʿdamaš only pšā remains. And for the declension, one rule is that for the sōādā, the ʿqll makes the maʿlā, and in three states it occurs, as is now shown. In the reading, as when you say, "Do not enter, O my brother, or my companion," and in the sōādā of which one speaks, and says that every barʿāš is a liar, and in the lwāt of something again like ʾīdī, Abraham also the house of David. Because of the letters of distinction for homonymous nouns, also the letters of differentiation are received in this key. For it is said of the fathers for the distinction of that which is from the father, and Qāf distinguishes that which is from the one who emits, clearly from the one who emits, and hākʿā distinguishes the galls, that Lāmad from the name gēlā, and in that same manner for gēr and dēʿ, Yūd distinguishes from gār and dāʿ, and Dālad for the new and the church, distinguishes from ḥētā and ʿētā, and also for the name of Persia, it distinguishes from Pārsāyā.

And for malkā and gabrā, it is distinguished from mālā and gabrā. Thus for zabnā and šattā, it is distinguished from zebnā and šettā. And ʾĀlap for māʾā and saggīʾā, it is distinguished from mā and from saggīā. Also in the letters of distinction, the matter is required in the numbers, for that which distinguishes ṣebyān, the matter, in the written form from ṣebyānā, and ʾĀlap distinguishes ṣebyān, ʾĀlap, from the word which you intended, because of the letters of relationship of names to one another. Six letters are for the sign of the relationship: Yūd, Wāw, Qōp, Rīš, Semkaṯ, and to them Ṭēṯ, ʿĀqapā, the last. He says: ʾĀlap is ʾĀtōrāyā, ʿAfrātā and ʿAfrātāyā, and ʾElpārā, again from ʾElpā, as much as the grammarian teaches you. And from ḥāwṯā, ḥāwāyā, and from qrīṯā, again qūryāyā, and from spīʿṯā, like sapʿā. He says: also, like qāṭōqā, for it is distinguished, the rūḥānā, from rūḥānāyā in the matter: rūḥānā for relationship, that is the essential substance, and rūḥānāyā for the quality and the brotherhood, the external, for rūḥānā is with malʾakā, and rūḥānāyā is ʿāš kʿīkā. And he says again: ʾaryāṯō, like also ṭesṭōryāṯō, and likewise palasrīqō, and qōṭīqō, and plaṭōqīqō. And he says again: ʾagōysṭā, thus ʾewangelīsṭā, and likewise yaʿqōbīṭā, and hākā yōḥanīṭā. And these three are in Greek, nouns, not in Syriac. And concerning this, that ʾĀlap comes, it is necessary for you not to err in them, and also this, that it is not a mistake.

Take care, O beautiful one, that you do not err in that common pattern, for the qūfā is attached to the noun at the end, when you make a feminine form. Raise it with the qūfā, and also the Ephesian and the Cyprian. Say also the Cyriac, because of the distinction of genders in names. The distinction in ten patterns occurs for gender, gender of genders, in the Syriac language, as when you say "who rides upon the ass that brays," and in the quantity of the measure and in the form of the other gender. He says, "You, these men, five for the one who watches the months, and of the house thirty cubits, its length and width fifty, five cubits in the stērā, and in ten of silver a bull." And in the interrogative form, when you say "that which is swift" or "that which is white," and in the like of something, such as Maryam, daughter of David, not daughter of ʿAmram, and it is pleasant as that which is deceived, who drinks from the cup and is troubled. And when and where do you distinguish the gender of genders, and you say "you," and read that which yesterday I saw, and that again which is in the Tūr ʿAbdīn, and in the doer thus he distinguishes, in that same form and in the sense. When you say to the one who is astonished, to that which laughs, "the Lord will strike him down." Also there is for him again this, when you say "look in the mirror," in these with all the distinctions, it is completed in this world, because of the names of truth. Truth in him and in all, and in a grieving manner and in all, and in all also together, and from his end comes discourse. The reason that I took the offering and said it to the deacon, and all the disciples came, and if you do not return, all of you.

And they entered and ministered to me in a humble manner, and thus they rejoiced together joyfully, and her astonishment at my entire secret, and she saved the world from its end, and apart from the names of truth, he also says "the beloved one," but by her hands it is renewed, and also the foundation of the thought is established, because of the names of sacrifice and place, it is determined that it is a sacrifice, the found motion of the heavens, and upon its forms among the entrance, in sacrifice with, and also in sacrifice without, he says "you" on the day of the Sabbath, a new moon is born, and on the fifth day a great mystery, and a feast on the first day of the week, and also for the place there is a boundary, the inner limit of the body, which is attached to the outer limit, of the body that is enclosed corporeally, and in before, and in towards, and in before, and in behind, and in beside, also upon, and in around, and in the house of, it is said, and apart from them, again it is preserved, before you and towards you I came, and to your opposite again I was loosed, and in behind your house, also your sides, I found my finders and your surroundings, and upon your roof and in your cup, I made you drink upon your praise, and I walked a mile and accompanied you, a Passover and I felt that I had left you, because of the attachment of names, the known ones that are towards something, three in the middle he considers, the yud that is attached to the end, of the name, as it were, and after it, as he says "you, my beloved," my companion, also my spirit, my lover, my near one, and the name whose end is yud and aleph, when it meets your standing, he adds to it a final yud, when you read it in conjunction, like "my chosen, my joyful, my thirsty," "my shepherd, my young one, also my good one.

And in his glory, the letter M is there, not to be read hastily, but open and say "drink," and thus "cut" and "begin," and the father of the conjunction at its beginning, which is conjoined to its end, like the hundred of the sense, and like it the hair of the head, and the division, indeed, and the cutting, of the end of the conjunction in the word, as when you say "hand of Shim'un," "head of Per'un," also "the dew of Ged'un," and this is the fourth cutting, it stands for the whole, compactly, for the father says "I" and "what," and as you hear "you" from me, and the first of the names, in praise and in reproach, you say "you" indeed are the head of Golyad, when you say to them the head of Golyad, "door of wood" and "Kuthiyan dwelling," "garment of metaxa" and of the rest, when you say "door" from "wood," and "garment" from "metaxa," and you say "you" again "place body," when you say "body" like "place," and "sun of interior" indeed and "Adasha," when you say "interior" like "sun," and you say "you" "long hair," and "white" "bent" "bent of form," it stands when you say "hair" of "long," and it stands again "white" of "bent," because of the equality of the running of the names, and in the names the equality of the running, in three beings or in the full, in "or" and also again as you say, in the confession that you suppose, believe "I" in the Father and in the Son, and in one Holy Spirit, and when Isaiah was wearied, Elijah also was wearied, again my Jesus and again the mystery, again Eshkar'a and again the cedar, because of the falls, which enter upon the names, four are the falls.

From the beginning there is sometimes one of them, a vowel, and sometimes two of them, and sometimes three of them, and likewise sometimes four of them. For Ath says in the Esphira that in the Esphira and to the Esphira and for the Esphira, in this matter the meaning of the reading is completed. And which of them, when a vowel, upon which of them is a daughter of a sound? If its beginning is a hard movement, it is a suspended addition, as Ath says to Mar Ya. Thus the name of Barukhya, but the name of its beginning is Alap, it is not thus and changes. A falling-away, a plosive, its movement, as you say in his God, and likewise in the name whose beginning is silent, like that of Yima in his Messiah. A standing addition, a movement, as knowledge gives. Separate from Alap which is cut off, in the name Asha and in the name Araza, with it likewise also a falling-away from movement was made. And if two of them in one word, they adhere to the name from the beginning, the first to the singular being moved, as of one that is in the fifth. And if it is likewise of three of them, their adherences are as they are to the first and the third, the second being silent for them, which places the movement to its singular, as you say to one with a movement. And if it is likewise of four adherences, to one like this when they are united, the first is moved, and thus the third, and the second is silent, thus the fourth, when you say "and to one of the congregation" and "to one of the house.

And if to the name there is no beginning that is moved, Two are attached, as it were, by chance. That first one is silent, As when you say to the one that follows, And three of them, when they are attached, Upon that which is like this, when they enter, The first one is opened, With it also the third, And the second is silent, When you say to the one that is followed, And in the attachment of four, Two and four are moved, And that first one is silent, And with it also the third, When you say also to the one that is Christ, The two are not found to be a pause, And the two, then, together are attached, Not moved and not silent, But which one is silent, That other one is a slight movement, And it corrects its speech, I say, Of the reader and of the deacon, And of the one who begets also or from these, Also upon words, again, that are attached, As I said, you pass over, In that same form also pass over, Because of the letters that are softened, And are hardened in the names, And those that are hardened and softened, Are completed in six letters, In Gād, Kāp̄, then I say Qōp̄, And a demonstration I give to you, Qōp̄, And all the attachments of the attached, And to the names that are attached at the beginning, The softening of the soft ones comes, To the six letters, then, these, But there is a certain exception, That is not at all a softening, And like it, Kāp̄ is a softening, That is not at all a hardening, In the distinction of where they are placed, To the Qūšāyē that are not softened, Like Pīrmā and Zūqpā and Lamps, And Kalaʿī then and Kalamīs, And that exception of the attached in the middle.

A softening is with a quieting, Like the letters also the letter, And the double letter also the letter, And with a vowel, a middle one, In a place that is considered hard, Like a letter of a diphthong and of a letter, And a diphthong also a letter, And in a syllable again of the same, It is softened when it is not quiet, Like the letters, the remaining, the soft, The hard, the rough, and the enclosing, And to the letter of the beginning in Syriac, Its softening with a falling, And read with a pause and with a mouth, And with a word and with a speech, And with a carving, do not err, That it is not only by itself softened, And in a softening again err, When he said that it has no vowel, That it does not stand for a name, a speaker, That of a rough and a raising of a picture, Nor also to words again that he denied, He was fitting and he dug and he was small and he counted, And hard to the hand of that which is of your dead, And of your likenesses also your bodies, And after, indeed, a pressed knowledge, It does not cease to be called hard, Like a mixed, mingled, made, Blessed, pressed, and a creation, Also with and or of a compression, Like foolishness and scribalness, And a knowledge of a falling after a raising, Hard to it when it has no connection, Like a creating and a Hebrew, And a Tarsian also a Samaritan, Because of the letters that are chosen, In names and in something from words, To the seventeen letters, That are chosen in speech, A saying that like this chooses, Upon that which I have erred, bring that, In the first, seek that of a union, That which is like a teaching that is spoken, And gives birth again to a new and a church, And they eat, they sin, a life that is written.

And Ṭēth, that it rules also its vowel, And Yūd, that it is quieted by its swallowing, And Taw, that it is hardened and broken, And likewise also that it is dissolved, And Lāmad, that it is for glides also for goers, And speakers also for those who are glided, And Hē, that it gives, indeed, and of the Romans, And of the Persians and of the Jews, And Ālap, that it is of a mystery and of a brother, And of a friend, a last, another, Also that it is mourned and that it is defiled, And that it is eaten, not a reader of a hundred, And Mīm, that it is of poisons and of peoples, And of those who are made to taste and of seas, And Ṭēth, that it is of a child also of a city, And of an hour, a time, a superfluous, And Aw, that it is of a deliverance and of a knowledge, And like them also of a knowing, And Qōf, that it is of those who are split and of those who are crushed, And likewise Rīsh, that it is of those who are freed, And Bēth, that it is of fathers also with them, A seal indeed of their meanings, These that in writing are ordered, And in reading are chosen, There is also another and a response, A side from this of the language, Of letters that are not written, And in reading are followed, Like Ālap, that of knowledge, And of Yāmā and of Yā‘ā and of Yāzepthā, And like Aw, that in a diphthong on account, And like it in a daughter of a voice of all, On account of names that are changed, In the course of letters, In a trembling, indeed, to Sēmkath, It passed indeed and was changed, And in a favor, indeed, to Sēmkath, As that in a reversal it was mixed, And ‘Ē, that of a reminder in a beginning, In a likeness of Ālap it is, To Kāf also Gāmal is compared, As that in a softening, And to Kāf likewise Qōf passes, As that in a hardening, And to Pē, Bēth also is made known.

As many as in the name of the syllable, It is thus and in the plural, Pe is between Taw and is changed, And a softening between with Pe, That of the vowels are changes, A help gives to the name, And a drunkenness without measure, When it reads to the closed, A closed and to the self a sound, And to the house of the softener, sounds, With a pressing they swallow, While to the opposite the opposite, They read and to the burden a yoke, But the letter from here a line, That it teaches your speech from a mixture, Because of the names of the actors, And the names of the actors, Like hearing a seeing a strike, In three places are set, And to the actors are shown, To the truth of the action, As many as you ate an eating, And to the showing again a remembrance, When you say you felt a feeling, And to the coming of the sacrifices, With a strike of two strikes, And a letter made five scratches, And it stopped that three stops, Because of the traces of the names, All the names Syriac, Are perfect and singular, A rising is attached to their beginning, In the place of their composition, A line from these Greek, That are many forms, Like Eusebia and Didymus, And Armenios also Artemisis, And there are here other names, That are set as Syriac, And a necessity of the beginning this, Makes them to a proof, Because of that which is like, And like in five ways, Is found in the Syriac book, One with a form of a question, That like a woman a seducer.

And of the second in the section of the paradigm, That of the like of the letter dried up, And of the third that of the like, Know when from where, The fourth in the section of the cause, David asks from the Lord of all, That your grace be upon me, O Lord, Like that which is sufficient for you, The fifth in the section of the word, Of the person to the person, Like that of the like of the father, There are lives thus for the son, And not separate this like, In the intention from the like, Of the erring with the intention, Of the demonstration upon every word, Because of that of how many, And in the second of the kinds how many the like, One with the section of the question, Like that of how many of the cups, There are with you bread and cups, And the last in the section of the conversation, Like that of the son the rebellious, How many hired men are in the house of Abi, Who eat bread to satiety, Because of that of what, And why again the five kinds, There are in speech and in the twin, In the section with the interrogative, Of what to me and to you or the servant, And in the section of the wonder, Of what is fitting for a king wisdom, And like when of the comparison, Of what does the sign do the beginning, And in the section of something like your word, Give to me from what is behind you, And in the section of the hundred of the measure, That which is the explanation of how many, Because of that of until, Two intentions to until, I was knowing or wise, One with the local, And another again the temporal, Like that of until to the root, They destroyed the and until to the source, And if the one who confirms desires the sign, This until the sign comes.

And the fourth sign is lāmad. And for the third, again dālad. The two qōph-lāmad-ʿē are because of these two of the word, firstly because of the boundaries and divisions of the word. Up to here the divisions of the noun, I have examined also those of the verb. Now then, for the word, I shall treat it with continuity, that it is the word, I say, a simple sound with a verb, of the perfect complete meaning, in contrast to that which is a bond and a blow, a living one in the middle, for the three divisions of the verb that have passed, like “he ate” and “he stood,” that stands like “he eats,” “he stands,” that is future like “he will eat,” “he will stand,” “he will read,” “he will seek,” also “he will do,” and of the present and also of the future, in the now and tomorrow they are distinguished, when they are near to each other, their forms and also their houses, I say, “you eat now” and “you eat tomorrow” with honey, and “you will eat again now with me,” and “you will eat tomorrow when you are ready,” because of actions that do not pass from one to another, and these that pass, causes with the two, examples are divided, these, when from them toward one of the remaining, or from this to that passing, and the first like “he stood,” “he went,” “he sat,” “he bowed,” and “he went out,” also “he went up,” and the second “he struck” and “he killed,” “he threw” and “he saw,” and “he passed” and “he ate,” I say, “you, go, Paul,” and “he went out to him, also Philip,” and “the Lord struck the Egyptians,” and “Moses passed over the Hebrews,” because of the signs of the masculine in words, and the signs of the masculine, four they are in the word, the abbreviation of the sign taw, in the singulars like “he came.

and in the many it is found, or when you say "he came" and "they lived" and before the wāw, yōd of the masculine, or yōd of the feminine in the plural, as when you say "he came," "they sit," "they eat," "they rejoice," also "they drink," or again the ʿē of the feminine before wāw, as when you say "he came," "they came," because the letters are of the feminine plurals in words, the letters, that is, of the feminine plural, three ʿēs, also known, the wāw with them, also yōd, when you say "she gave birth" from "he gave birth," or "she heard," also "they hear," and the trembling of the creatures when they move, for your salvation my eyes are watchful, and the rest that were healed, and the perfect ones, what have they done, that over their blood you should cast your hands? For all these, with letters, write the ʿē of the feminine plural, which is yōd, the sign of the feminine, and at the end of the word it begins, and it suffices to distinguish in writing between masculines and feminines in form, and also it presses for division from the meaning of the thought, and do not listen to the one who stops from the separation of the word of the hūlē, and he violates the composition of the lexis, when it has no apodeixis. If, however, the words are small, which when they pass to the feminine, a change occurs in their place, and in their forms they are distinguished, and apart, that is, from the yōd letter, they are marked in writings, as the rest on the Sabbath are finished, and at night the readings read, and the afflictions of my heart are many, and the thoughts of vanity are many. For the masculine he says "he came" who saw, in that form read, see, and when you hunt the feminines, pass.

and see the lām and the rēš, you say in the opposite, for it is possible, he also did, and he says he was healed, he cast, he also says in that which you say "you, a man, did" and like it, he also did the women, he did here the yōd distinguishes and the movement of the qāšā is complete because of the prefix of words and the prefix of words in the fourth way it is in a brief form, concisely when in the raising of the ʾālap from the beginning of a word as from "he wrote" "he came" you say "you, behold, write, come" or again in the prefixing of the letter ʿē from the end when you say "taw" from "tawwīṯ" and "qaddišū" from "qaddišwīṯ" and "ʾawḥidw(hy)" from "ʾawḥidwāy(hy)" and "dūkīw(hy)" from "dūkīwāy(hy)" and "sabarrī" again from "sabarrēṯ" in the feminine plurals and "zellī" from "zellēṯ" and in the raising of the ʾālap, also ʿē which mentions also the feminine, equal, "eʿwīṯ" like "pāṯḥaṯ" from "pāṯaḥ" "you" and "pāṯḥaṯī" again from "pāṯḥā" "you (f.)" and in the raising of the šīn from the end in the singular, thus the word when in the feminine, lām, "ḥēraṯ" it is said from "ḥēršaṯ" and the prefix enters of the yōqārā from the utterance, it is light because of the inflections of the falling upon words for words, four inflections follow like letters from the word for from the yōqārā you say "to what here do you hire?" and if this man hired also his wife with him hired and you, your brother, that he might hire also I with you hired because of the letters of addition which enter upon words, aside from the inflections five letters there are which enter in the form of addition

on words aside from the verb, when that which is passive is said, you say "she bore" and also "he did," like "he was baptized" from the finger, and "he was small" and also "she was baptized," and "she was shaded" and also "she was dipped," and "he was shaken" and also "he was moved," and "he was crushed," "he was purified," and "he was sprinkled," and "he was amazed" and also "he was confirmed," and "he was enslaved" and also "he was freed," and "he was strengthened" and also "he was despised," and "he was shaken" and also "he was shorn," and "he did" that "he was leavened" with leaven, it is clear that this is more, because of that which is like this from words of the verb that stands and of the future, command to the singular masculine of the near: masculine or feminine, and to the plurals masculine and feminine, the word with which of the commander from that which is future to be born, and change of person is hard for the Syriac construction, the first measure, in the distinction from "he wrote," "he placed," "he bought," "he asked," and "he placed," "he stood," "he despised," "he remained," "he sent," "he rose," "he came," "he hung," "he dwelt," "he asked," "he bound," also "he hired," when the commands are to be kept, to the end he raised from the beginning, and in the rest he is commander, to the masculine he sent from "he sent," he said also from "he guarded," guard, and from "he bound," he said "bind," and from "he remained," he said "remain," and from "he placed," he said "place," and from "he placed," thus "place," and to the feminine when you command, in the command add to her yūd, and in the infinitive do not reveal her, but when it is silent, leave her, and he said "stand" and "dress" also "guard," and "sit" and "hire" and "dwell" and "remain," and the passives when they increase, the silent and or he adds to them, or with and or he attaches also them.

and he said "they learned" and "they taught." Thus also for feminines, when you command plurals, he added a yudh to the end of the feminine, and the forms that are not with yudh are strong, and you say "sisters," "hired women," "my houses," "my dwellings," "my garments," and "my relatives," and thus "my houses," "my hired women," "my dwellings," also "my relatives." The second pattern: and from "she was built" and "she was shown," and "she threw" and "she struck" and "she equaled," and "she was defiled," also "she was cut," and "she was adorned," also "she was split." In place of yudh, he inserted an alaph, and for the feminine, with a raised command, and from "she was built," "she was built" (feminine), he said; and from "she threw," "she threw" (feminine), he said; from "she struck," "she struck" (feminine), just as from "she lived," "she lived" (feminine), and from "she was defiled," "she was defiled" (feminine), and from "she was split," "she was split" (feminine). But in the pattern of "she equaled," without alaph, he said "she equaled" (feminine), and in the feminine, with alaph, by the yudh of the masculine, it is changed, and he said "she was built" (feminine) and "she equaled" (feminine), and "she was defiled" (feminine) and "she threw" (feminine) and "she lived" (feminine). And for the plurals, command with waw, of the masculine, like "they were shown," and "they were split" and "they lived" and "they equaled," and "they were built" and "they struck" and "they threw." And if you wish, add again yudh, when you say "they were shown" (with yudh), and if you command the plurals, then two yudhs with yudh, he added and said "they threw" (feminine plural), and "they equaled" (feminine plural) and "they were built" (feminine plural). The third pattern: and from the pattern of "he read" and "he created," and "he lived" and "he rejoiced," also "he dwelt," in place of alaph, which is fixed, he inserted the yudh that is hidden, and he raised the yudh and said "he read" (with yudh), "he lived" and "he rejoiced," "he created," "he revealed," and "he dwelt." And for the feminine, when you command, raise this hidden yudh, when you say "she rejoiced" and "she read.

ḥyāy waḇrāy wag̱lāy wašrāy wāen ʿesgūqā meṯpaqqāḏāe bwaʾw waḇʿūqā ʿbeḏ pūqāḏāe kaḏ tēmar daqraw waḇraw ḥyaw wḥdaw wag̱law wašraw wāen tēṣbē emar qrawūqā ḥyawūqā ḥdawūqā wašrawūqā waḇʿeqbātā lwāʾw ḥallep̱ ḇyūḏ wazqūp̱ walʿūqā aqqep̱ wemar qrāyēy wḥdāyēʿ g̱lāyēy ḥyāyēy wašrāyēy kaylā rḇīʿāyā wmeʿ ʿeṯḇlaʿ āp̱ ʿeṯʿaṭṭap̱ wʿeṯrḵaʿ ʿeštē wʿeštawtap̱ wmeʿ ʿeṯyallap̱ wʿeṯīḏaʿ hūy hāḵwāt āp̱ ʿeštawḏaʿ lāʾṯūtā hāy ṯlīṯaytā pṯaḥ ṭalyā bpāqūḏūtā wemar eṯḇlaʿ eṯʿaṭṭap̱ weṯraḵaʿ eštay āp̱ eštawtap̱ whāḵaʿā eṯyallap̱ weṯyaḏaʿ waḵwāṯhēy emar eštawḏaʿ walʿeqḇtā yūḏ awsep̱ wemar eštawtap̱y āp̱ eṯʿaṭṭap̱y elāʾ lapṯāḥā dēštay zqūp̱ hārkā wemar eštāy walsag̱īʾē awsep̱ wāʾw wemar eṯʿaṭṭap̱ū āp̱ eštaw lsag̱īʾātā yūḏ āp̱ ʿūqā aqqep̱ wemar eṯḇalʿēy weštāyēy āp̱ weštawtap̱ēy weṯraḵaʿy weṯyallap̱y kaylā ḥmīšāyā wmeʿ kaylā dʿeṯp̱aʿē wʿeṣṭlē wʿeṣṭbē wʿeṯrmē wʿeṯglē pṯaḥ lāʾṯūtā rḇīʿaytā bpūqāḏā d lā ḵlītā eṯp̱aʿay eṣṭbay w eṣṭlay weṯrmay weṯklay weṯglay waḇʿeqḇtā ṯaḥlūp̱ā dapṯāḥā aʿel zqāp̱ā kaḏ tēmar eṣṭbāy eṣṭlāy weṯp̱aʿāy weṯrmāy weṯglāy walsag̱īʾē aqqep̱ wāʾw wemar eṣṭlaw weṯglaw walsag̱īʾē wāʾw ʿam ʿūqā aqqep̱ wemar eṣṭlawūqā and he said "they learned" and "they taught." Thus also for feminines, when you command plurals, he added a yudh to the end of the feminine, and the forms that are not with yudh are strong, and you say "sisters," "hired [women]," "revealed [women]," "lived [women]," and "loosed [women]." The fourth meter: and from "he was swallowed" also "he was bent," and "he was mounted," "he drank," and "he participated," and from "he learned" and "he knew," it is likewise also "he was known." The third infinitive: open the boy in the imperative, and say "be swallowed," "be bent," "be mounted," "drink," also "participate," and thus "learn" and "know," and likewise say "be known." And to the feminine he added a yudh, and said "participate (f.)" also "be bent (f.)," but for the infinitive of "drink," a zqāpā here, and say "to drink." And to the plurals he added a wāw, and said "be bent (pl.)" also "drink (pl.)." To the feminine plurals he attached a yudh also a ʿūqā, and said "be swallowed (f.pl.)," "drink (f.pl.)," also "participate (f.pl.)," and "be mounted (f.pl.)," and "learn (f.pl.)." The fifth meter: and from the meter of "he was healed" and "he was saved," and "he was dyed" and "he was thrown" and "he was revealed," open the fourth infinitive with the imperative without a final letter: "be healed," "be dyed," and "be saved," and "be thrown," and "be restrained," and "be revealed." And in the feminine, the substitution of the infinitive: he brought in a zqāpā, when you say "be dyed (f.)," "be saved (f.)," and "be healed (f.)," and "be thrown (f.)," and "be revealed (f.)." And to the plurals he attached a wāw, and said "be saved (pl.)," and "be revealed (pl.)." And to the feminine plurals he attached a wāw with a ʿūqā, and said "be saved (f.pl.).

And for the plurals, yūḏ and wāw are attached, and say eṣṭlāyē. The measure is šetītāyā. And from it, it is said and it is spoken. When you command, say etʾamer. When for the dual, you open the ʾālap, and you say etʾamar. And etʾaḵal is also from the measure that is said. In this measure, it is said. And for the feminine, yūḏ is attached. And for the plurals, also add wāw. And for the plurals, again yūḏ is attached to the word of the imperative, strengthen, and say etʾaḵlī and also etʾamrī. And thus, etʾaḵlū and etʾamrū. And likewise, etʾaḵlī and also etʾamrī. Except for wāw for all of them, it is preserved because of the words of the nights, which are different from these qāṭōqē. And for these, when you shorten them, and as much as you can, you clarify them. And you help, and for the words that are different, and for the qāṭōqē that are not complete, go as if it is a place, and it was fitting that you go and say. And behold, not thus do you say, but go as you commanded, and say thus as if it is a place, not a commander in the likeness of yīṯar, when you do not say, but in the imperative, say.

And for the one that is like ʾetē and ʾeḥē, the imperative of it is dāḥē. In that which commands, you do not say tī, like you say ḥī. And like ʾetē and ʾeḥē and ʾemē, but for that which is like yāmē, you do not say tāmā, nor again in the likeness of ḥī and mī, but like eštay and eštāy, you command dīmay and yīmāy. And not every word, or rather, concerning the word of the imperative, the pattern is this: for from the word ʾetel, and also ʾītayh is like ʾepel, it is not said in the place of tel, as also it is said pel; and it is not said in the past ʾtal, as also it is said ʾpal. And thus not concerning every word, the pattern of the future, as also concerning the word hab, which is the sister of the word sab, it is not said dīhab, and also it is said dīsab. And as the patterns are distinguished, ʾetpʿay is from ʾetpʿē, but ʾetpaʿ again is said, the word rūḥā in the Psalter. Apart from the vowel and the custom, which changes the pattern in the vowel, and after a little they are distinguished, and in the matter of the separate letters, because of the letters that are qīpā and ḥēt, which are pṯīḥā in the past tense, and the letters that are qāymā and ʿqūmā, and like them in the past qīpā, such as māš, pāš, pāg, dāl, gāl, zāʿ, ṣāb, qām, dāṣ, ḥās, ṭās, gār, ʿāḥ. And to the feminine plural it is said, that qāymā ʿāymā, also gāyrā, and ḥēt that are ʿālā, also ʿelʿūq, in the past tense pṯīḥā, such as qal, qar, ḥam, rag, ʿal, baz, rat, pad, ḥaš, gam, gar, raq, gaz. And to the feminine plural it is said.

bāzā gāzā ʾāp gārā because of that which is like šawwē the imperative is like the infinitive for in the first pattern the imperative is like the infinitive and with it also in the third and in the others there are distinctions for you say hwā ʾesmek and you say ʾāw ʾabūk lī ʾesmek and as much as your likeness increases hwā is thus also you increase and not in the whole first is the imperative like the infinitive in that which says ʾat hwā ʾesar and ʾat ṭalyā ʿammeh ʾasūr and as much as hwā is the circumlocution ṭar in that likeness also you ṭar and in the pattern also the third the imperative is like the infinitive but in many verbs not in these singular ones in that which says ʾat hālen qraw and ʾatūn ḥabbībē tūb qraw and in the patterns these others which are clear and revealed distinctions like ʾetbaytyō and ʾetbaytaw and ʾetgawwīyō ʾāp ʾetgawwaw and ʾetʿaṭṭap ʾāp ʾat ʾetʿaṭṭap and like ʾeštawtap ʾāp ʾeštawtap and like ʾeṣṭabīyō ʾāp ʾeṣṭabaw and like ʾetglīyō ʾatūn ʾetglaw and like ʾetʾekel ʾat ʾetʾakel and like ʾetʾebel ʾat ʾetʾebel because the word is like šawyā of one and of many in speech and not in the written form in the first and fourth patterns also in the sixth the singular qṭōmā is like the infinitive indeed many in the infinitive and in the imperative in the eloquence of the language you say ʾat drabʿ ʾālep as much as the teachers taught and as much as this was turned

young men, all of you, be girded, and with the bread that is eaten, all your bones were eaten, and you came, you earned, and you ate and you swallowed, and you came again, you ate and you swallowed, because of that which is like the equality of the word, with the masculine and with the feminine, in pronunciation and not in writing, in the first and in the fourth, thus also in the sixth, the imperative of the masculine is equal to the infinitive of the feminine. He says: "You (m.s.) came, that you (m.s.) might earn," and also: "You (f.s.) came, you (f.s.) sinned, again earn (f.s.)," and: "You (m.p.) came, or my brothers, earn (m.p.)," as many as your (f.s.) sisters earn (f.p.). Thus also in the history, that with the masculine and with the feminine, he said: "That your (m.s.) father might call you (m.s.)," and to you (f.s.) again: "Your (f.s.) sister, that your (f.s.) father might call you (f.s.)," and to you (m.s.): "Holy one, Lord, choose you (m.s.)," and to you (f.s.): "Holy one (f.), Lord, choose you (f.s.)." And thus all that is in the power that reads and creates, also reveals, in this manner in all of them, he speaks with them (m.) also with them (f.), and to these (f.) is similar: "Be silent (m.s.)," "your (m.s.) brother," also "my sisters, be silent (f.p.)," and "my son, do nothing," "your (f.s.) daughters, do everything," because of that which the open letters, the consonant letters, to these (f.) that are before them, when with something they are pronounced, and the letters that are guttural, are bound in the third person, because the letter ʾālap is with ʿē, and the third person of them is he, and the beginning also is not from them, but the hard force of them, in the form when the hard word, in its final consonant, is the non-existence that is before it, when you read with all your might, open it, fill when the non-existence of the word.

At the beginning of the word of the feast, place, and call, open, also be opened, and thus send, also be sent, and accomplish, return, also be accomplished, and be satisfied, be uprooted, be gnawed, and thus be ill, be made ill, and be amazed, return, also be amazed, and like them, finish, be finished, and be scattered, also be arranged, except in the words of the command, these are not active, this is the rule, in that which you say, you shall accomplish, and explain, and finish, and send, and gnaw, except with mem, where the agent, in the rule, brings in all of them, without which it is not possible to be said, be opened or be said, nor again is it possible to be accomplished, or be ill, or be shaken, except be opened, be said, be ill, also be shaken, and thus be shaken, be calmed, be amazed, sing, and praise, shine, do, also cause to wonder, sow, accomplish, also cause to marvel, because in those words when they are, the names are etymological, and one remains in them and in those not, and the name of the root is a pair of waw, when the word is, it is one of the two, one remains in it, to distinguish its form, like was joined, a joining, and was formed, from a forming, and like was known, a knowing, and like was directed, a directing, and the name of the root is one, and waw, from the word, is a falling, and waw, like was dragged, a dragging, also was mixed, a mixing, because of the letters that are softened and hardened in words, that are hardened and that are softened, these are these that are said, because in words like these, they are completed in bgad kpat, and in words again their fallings.

The softened letters, likewise their letters, like *eb‘e* *mba‘‘e* *‘eb‘e* *teb‘e* *wba‘e* *wadba‘e* but not in firmness. The place softens the conjugations, in that there is here a rule: the hard verb in the other conjugation, of every verb that is moved, when it falls after a movement, is hardened or is hardened. If the force of this rule is like *ebassem* *edabbar* *epuq* *ed‘a* *ettabar* and again *metqaššaya* when it is said, and *tadquṣ* and *tadq‘a* and *tabdar*, and words that are past, when they are hard, the letters of the softened ones, in the time that stands, are hardened. As in *barek* also *bārek*, *paqqed* *pāqed* *‘bad* also *‘ābed*, *ktab* *ktābā* *ḥṣad* also *ḥāṣed*, and with *mīm* say *dambarek*, the softened ones, and thus *mḥassed*, and *pē* *ma‘* that *appīs* is a verbal noun. Because of this it is a hard verb; in *dag‘a* leave it as it is, when in firmness it hardens it. And for the rest, like a rule of order, change the conjugation. *Qepāle’uṣ* of three, because of bonds and syllables of each one of them, and to the bond is its vowel. It is sufficient that it show its nature, that it is *yāhubā* that is *aḥyā’ūtā*, and it binds the name with the word. To its times it confesses briefly, *‘es‘ūr* also *hallūkā’īt*, that it cuts schemata and types, changing in all forms. For it brings near to time and gives a sign to distance, and it introduces a person, and in time it is as thus, and from now take from thus, as from here now.

And if the conclusion is placed, and it does not return to the other perfect, and *kayt* and *’awkayt* are explicative, and that which is demonstrative is confirmative, and it indicates the *sukṭprīsmaṭā*, it weakens the *prōblīmaṭā*. And when the word is prepared, it brings, and until a time it makes the word manifest. And the *pūq‘āyā* indeed arranges the *’īš*, and the *pūqšākā* again introduces the *’eṭ*. This and that, as with a finger, give the *z‘ā* a *šū‘dā‘ā*. And also something opposite introduces and places with the speaker. And on and because of a cause they repay, and *ṭāk* and *kbar* follow the opinion. *Kay* introduces the word of opinion, and *’arā* asks *mšā’lūk*. When it explains and confirms, and the *‘ūd* is heavy, something that says, and after you, it is perfect, and in *bdgūṭ* it joins the *ṭū‘āyā*. And it explains and divides *’aw*, and in reading it is joined *’āw*. *’īw* joins to that which is praised, and because of that which is scorned. And *’lūlā* and *’lū* for that which is not, they consider it as if it exists. As and how many are suitable for *pḥmā*, and *ma‘* and *mū‘* enter in question. *Dam* is like *dlmā*, also again *mawsāpūk* adds to the *šreb*. And *lāmad* with *ma‘* joins to a place, like that which went up to Jerusalem. And *lwāt* again distinguishes *yātā*, like that which came to *tītā*. And *kar* again is interpreted as *’aykā*. And *hārtamā‘* is like *hārkā*. And *hāw* indeed is *ma‘hrānūtā*, giving and in *‘ellātānūtā*, and *meṣ‘āyūtā* introduces by hand, *meqap* joins to the way *yad*. *Lway* and *’eštūp* to *ya’ībūtā*, and *’akḥad* and *’akḥdā* to *šawyūtā*. And when the word is *pāsūqtā*, and *ḥās* in honor produces evil. And then for the past and for the future.

And then to that which passed alone, it will be, it will be, like a hastener, and to the distance it is disturbed to that, and this in the beginning is active, and this in the imperative confuses me, and there are other bonds that open the short meanings, and the necessity of that again is the helper, and in the order of all that is the helper, because of the sign of *bēt*, and *bēt* holds place and time, when it is said in the market at the hour, and the coming and the standing, as in the hand and in the ring, and from and by thus the mystery, and also the oaths again the arrangement, he says, "You come in the spirit of his mouth, and he does not see the Lord with his people," when by the spirit of his mouth, and he does not see again with his people, because of the sign of *dālaṯ*, and to the names the affix *dālaṯ*, when it is said the head of the Golyad, and to the words again in likeness, and also in that affix in time, he says, "You come of your knowledge that you are," when like that you are, and that which looks in the diminution of his handmaid, when that which looks again in his handmaid, because of the sign of *lāmaḏ*, and *lāmaḏ* shows the infinitive, as the Lord commanded, "Honor the Lord your God, and honor your father and your mother," and it is the knowledge of the intention, when it is said, "It reaches the sitters," and it is also the sign of the difficulty, in the blow of the Lord to the camp, and like after again it places, as it was for seven days, and in the place of *dālaṯ* the standing, in the likeness of making a payment, and thus again the living, when it is said, "He died of hunger," and like the excessive again it is, that when it is divided it is not fitting.

And like wahwā l-bātar yawmā, when was it after the day? Because of the bond that is upon, and upon the height is established, like warkīb ʿal ḥmārā, and in the place of because of the fallen one, like that which is upon the one who did wrong, and the secret of the opposite, like the one who says the living word, the mother will be divided upon her daughter, and the mother-in-law again upon her daughter-in-law, and the truth seeks the one who says, that upon your word the man knocks, and the word again is the secret of the entrance, as that which is within the temple, because of mēn, and mēn is said of a place, as one says mēn of a lie, and mēn of the morning again of a sacrifice, and of a sign like mēn of a signet ring, because of amīd, and in four types amīd, interpreters place in patterns, mēn of amīdūtā amīd, and at the end you seek amīd, and five or six again amīd, and the truth amīd amīd, because of that which is not and no and there is not, and not again four concepts, hard indeed for speakers, in the type of the elevated, like not a man and not a woman, and in the type of the commander as, that gold and silver are not weighed, and in the type of the question it is said, that two birds are not in a bond, and in the type again of the prayer, that the day of evil is not seen, and not when the one who enters enters upon herself, is there a deed as that not no, and no again mēn not was coming, like no mēn of seed and plowed, and there is not again mēn of non-existence, like that which there is not of the one who does good, because of that which is until, and the daughter of the voice that is until when, with the bond is anticipated.

And in the four syllables, it is known in the writings. In the syllable ʿdammā, like this, that you sit here until the coming of the sign. And in the sense of when, like that which says, that until he prays and sings. And in the sense of deficient, like an example, until a little, I had not lost. And in the sense again of before the sacrifice, like that which is until not goes the sign, and until not the mountains are abolished, and until not the mountains come. Because of the bonds that are in them, a wonder occurs. The wonders that are wondrous, seven are here. What and how and where also, and also and and and their like. He says, you are very much, your grace upon me, Lord. And how was the small city, this faithful city. And where is the faithful and good servant. And also the depth of great wealth. And also from the arm of this one. And the lineage of the unfaithful. And the known city, the city of the saints and the redeemed. For like these, when you wonder, for the reader, evil he guards. Because of the bonds that are in them, there is a question. In the fifteen forms of verbs, all questions are. With what and which and how much and why, to what and how and how many, and when and where also perhaps, and how much and if and how and where and what. What are you, Lord, I do not know the sign. And in the resurrection, you are the sign. And how much are you, or son of how much. Why are you son of God. And why did you do thus. And how are you brother. And how many loaves do you have.

And when do you wish that you eat? And where are you, O teacher? And perhaps you are far from the city. And how do you say that you are here? And the Messiah, what is he to you and to me? And truly, indeed, the truth, you speak, and righteousness. And thus it is said, the fruits of the trees are their fruits. And if he is authorized to fast on the day of the Sabbath, and to teach. And as it is similar to that place in the thought of indivisibility. And where does it seek the sides? Six, indeed, the regions: above and below and to the right, to the left, to the front, to the back. Because of the syllables of the sounds that are in them, there are vowels. And in the syllables of the vowels, they are contained in duality. In the place of "as" that you say, and "by God," indeed, you swear. And "by the life of him," in abundance, the Syriac language is furnished. You say, "By the life of him, O Lord," and "Life" is your self or the glorious one. Because of the syllables of the sounds of the conjugation of the passive participle, and the known forms of the conjugation, in three states of letters, in "not" and "except," also in "alone." Show in your memory, show, do not withhold from me anything, O you. But if there is to you that you bring her, O you, and I will not take from you anything that is yours, except one thing. To the city, all of it, I revealed, and to the wide one alone, I showed. And know that this is not the conjugation, the strong power of the punctuation, in the discourse of the elevated one, and the elevated one in the punctuation, cannot be found in the house of the one who holds, except if it is leaves alone. And you, then, all of you who are pure.

And you, you are not able that in the house there were leaves and among the apostles, one was not pure because of that which is the daughter of the voice of error and to error there are signs if in grammatical forms and after it follows the image of salvation when you say to us thus if like youths you will not be you will not enter the kingdom of heaven and there is if which is excessive and when it is raised, it does not diminish like that which your eyes raised and they did not see except if to your Lord and if you say, they did not see except your Lord, one is in thought and there is also if in question like a falling in poverty and the payment of the word concerning it and of what seeks, the end seeks it because in the voices that are in you the reading becomes and to the reading there are seven signs or aw, oi, ya, yay, ara, aw and there is how you say you or how sweet is the love you also oi, the known city the city of John and the saved one and ya, death, loosen my bonds and yay, son of my womb, yay, son of my bosom and yay, also in the dance of the tambourine falling in the ancient form and ara in the dance of the question and the reading becomes in speech when to your ears you say ara, you are a man, you said and aw, Lord God of all and aw, he begins this to the temple and there is God the merciful to the smithies, he is the one who whitens and there is when without light the near ones call, he calls as the savior says to his friend Lazarus, come outside because of the small ones of aw

And in the six leaves there are, in the Syriac language, as it is said, in reading, and in punctuation, and in accentuation, and in vocalization, and in the interrogative, and the foundations in history. You say: "Or a boy, approach, or one lacking understanding, again, or the depth of wealth and wisdom, and the intellect of God Most High, or beware of Timothy, the apostle said to his disciple, or Lord, save also my face, or Lord, in your mercies show me." The first book of words I wrote, O Theophilus, because of the forms of sounds of the interjection. For the interjection, five letters are found in the correct forms, like "wāy," "yāy," "awy," "awh," "hāwāy," as it is said: "Woe, Lord, woe," and "Yay, son of my belly, yay, son of my ribs," and "Awy, the wicked oppressed my friends," and "Awh, Lord of lords," and "Hāwāy, hāwāy in the city." Again, the chapters of four, because of the composition of the discourse. In the simple ones, up to here, the word runs, and from here, in the composition of its meaning, it begins, and shows its own leaves. And these three simple ones are bound in composition, and from them the discourse is composed, which completes the whole meaning, because in every discourse, its meaning makes known that it is beginning and end. When that which is set and that which is conjugated for beginning and end, your nature was knowing that in them the discourse is completed. In every speech without distinction, as many distinctions as you make, because of the small species, and you will say that God is great.

And he adds, for the good of the type, that it is beautiful, and Moses saw the people who would enter, and the Lord hardened his heart, and he struck, and there was one who preceded knowledge to the beginning, and there is in it no defect, as it is said in the secret of the mystery of the lion of Judah, and in another likeness he adds, the son of the nurture, Joseph, because among these it is distinguished the agent and the patient in the discourse, for to these the sign will be known, that in my secret you will be helped. See the messengers in the treasury, that which saw the hidden work, and the messengers, the name of the agent, and the treasury, that which is made, and in five verses the distinction, the agent from the patient. The first in priority of the agent in the order, as in that which in the Testament is accustomed, not indeed as I, in that he completed the house for the Lord, and Abraham made a feast, and the Lord made the heavens with his wisdom, and he established Abel with his knowledge, the second with his entering, that he also learned her pure ones concerning the patient, as indeed the voice of the wood, Moses sweetened the bitter waters, and the Lord looked at the earth and shook, and they stretched over the law their lord, and they brought near with their inhabitants. The third, the brevity of the small, of the agent and the patient, that it is not thus in that one it is understood, and also the made one is preceded. The reader, the sign, press my hand, my mouth, and God did not see, the man died, and they pressed the son, the son, that he not be angry, and the servants of the hidden treasures became rich. These are the distinctions that are said, from this which before is said.

He strikes Ephrem, he covers, and Ham likewise sets heads thus, in that the purpose is not learned, that it might be that the teaching does not adhere. The fourth, the feminine form of the masculine and the feminine, when you say to that which is known, that which is said in the type, that it diminishes the letters of the errors, and in this desire it will be amazed, for it corrupts the intentions with the sweet points of the supports. The fifth, for the singularity of the vowel and also the plurality, as much as in the showing you will say, that the Lord did not make servants small; behold, they entered the hand that bound her, to that which made small and also her poverty, gave a sign of the servants that they became, that they were stirred up against their Lord, because of the likeness of the fear of the agent and the patient in relation to the action. Three signs came to me, of the mysteries of the signs of the agents and the patients in the time of action thus, when there is and the raising up of the sign of the first from the end. I saw Joshua the priest, the sad one, when standing before the angel, and he shot with the bow straightly, and struck his servants harshly, and behold, your king comes with terror, humble and riding on a colt, because of the interpretations and the readings, the readings of the discourse. For the interpretations, seven species are recognized, also the types, the upper with the lower, also the pause and the equal, and the reader and the wonder, and the seventh, the question, and the upper falls in the fear, in the middle of the discourse and the answer, when they were for me the lengthened, and in the reading they strengthen the name, and the lower in the middle of the discourse.

To the conclusion of the first order, and before the seal he falls, and again he strikes the one who asks, and the pair: among the members of the first discourse, solutions, and he does not fall entirely in the middle of the members of the conclusion, and the clear passage in its place, the seal becomes its casting, and the bread of the reading for the request, and the coverings and the ellipsis, like the Lord the merciful, or the deficient of thought, and Jerusalem the sought, the chosen and fortified city, and the wonderful solution, as you say thus, that thus the mighty fell and were destroyed, also the beautiful, and the questioner the first of the living, of the hidden movement upon the head, like your brother Abel, and thus your father taught you, and there is when in the lower, the word of the question becomes, like that which for your king I raised, and for the physician of your pains I pursue.