Jacob of Sarug’s Homilies on the Six Days of Creation: The Sixth Day 9781463242121

Citation preview

Jacob of Sarug’s Homilies on the Six Days of Creation: The Sixth Day

Texts from Christian Late Antiquity

59 Series Editor George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting ancient Christian texts both in their original languages and with accompanying contemporary English translations.

Jacob of Sarug’s Homilies on the Six Days of Creation: The Sixth Day

Edited and Translated by

Edward G Mathews Jr

gp 2020

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2020 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. ‫ܛ‬

1

2020

ISBN 978-1-4632-4211-4

ISSN 1935-6846

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Table of Contents .................................................................................... v Abbreviations.......................................................................................... vii Introduction .............................................................................................. 1 Outline .............................................................................................. 1 Previous Translations ................................................................... 10 Summary......................................................................................... 12 Text and Translation ............................................................................. 15 Homily 71F: On the Fashioning of Creation: The Sixth Day ........ 16 I. Moses revealed that God created the world in six days. 16 II. The earth became a mother and brought forth all the animals ................................................................................... 20 III. God had previously prepared sustenance for the animals ................................................................................... 26 IV. The world was now complete, pristine and beautiful .... 30 V. The world was completed, but its master had not yet appeared ................................................................................ 34 VI. In His wisdom, God saved Adam to be created last...... 38 VII. God introduces His image into the house He has constructed ............................................................................ 44 VIII.Adam was made in a unique manner as the image of God ........................................................................................ 48 IX. Adam was made the image of the Father and the likeness of the Son ............................................................... 52 X. Corporeal description of the “image and likeness of God” ...................................................................................... 56 XI. Adam, although one, was created male and female........ 62 XII. All creatures worshipped Adam, and he gave them all their names ............................................................................ 66 v

vi

THE SIX DAYS OF CREATION: THE SIXTH DAY

XIII. Adam displayed his wisdom by giving names to all creatures................................................................................. 70 XIV.Adam was created first, then Eve was formed from him.......................................................................................... 72 XV. In Eve’s creation, Adam is a type of the Crucifixion ..... 74 XVI.The two races of man came to be through blood and water ....................................................................................... 76 XVII. All creation looked forward to the waking of Adam and Eve .................................................................................. 80 XVIII. Adam awoke, and he and all creation rejoiced in his new spouse ............................................................................ 82 XIX. The devil became jealous and began to plot against Adam and Eve ...................................................................... 86 XX. [Digression:] The angel ‘Satan’ fell due to his envy of Adam ...................................................................................... 88 XXI. The fashioning of all creation was now completed ....... 90 Bibliography of Works Cited ............................................................... 97 Primary Texts................................................................................. 97 Secondary Works ........................................................................ 102 Index ...................................................................................................... 105 Names and Themes .................................................................... 105 Biblical References ...................................................................... 109

ABBREVIATIONS Bedjan ACCS

BETL BUSEK

P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis (see BIBLIOGRAPHY) Ancient Christian Commentary on Scripture Bibliotheca Ephemeridum Theologicarum Lovaniensium Bibliothèque de l’Université Saint Esprit

CA

Christianisme Antique

CSCO

Corpus Scriptorum Christianorum Orientalium

CBOTS CSS

ECF

Coniectanea Biblica. Old Testament Series Cistercian Study Series

The Early Church Fathers

FOTC

Fathers of the Church

LCL

Loeb Classical Library

GECS LEC

Gorgias Eastern Christian Studies Library of Early Christianity

LM

LNPF

Le Muséon

MUSJ OCA

Mélanges de l’Université Saint-Joseph

OCP

OECT

A Select Library of Nicene and Post-Nicene Fathers Orientalia Christiana Analecta Orientalia Christiana Periodica

Oxford Early Christian Texts vii

viii OS

OtSt

PdO

THE SIX DAYS OF CREATION: THE SIXTH DAY L’Orient Syrien Oudtestamentische Studien Parole de l’Orient

PG

Patrologia Graeca

PO

Patrologia Orientalis

PTS

S

Patristische Texte und Studien

SC

Sobornost

TEG

TFCLA

Traditio Exegetica Graeca

Texts from Christian Late Antiquity

PL

PPS

Patrologia Latina

Popular Patristic Series

Sources Chrétiennes

INTRODUCTION INFORMATION ON THIS HOMILY Homily Title: Homily on the Fashioning of Creation, The Sixth Day Source of Text: Homiliae Selectae Mar-Jacobi Sarugensis, edited by Paul Bedjan (Paris-Leipzig: Harrassowitz, 1907, 2nd ed. Piscataway: Gorgias Press, 2006), vol. 3, pp. 97–129. [Homily 71f] Lines: 642 [1921–2562]

OUTLINE

This fascicle presents the Syriac text with facing English translation of the poetic meditation on the sixth day of creation, composed in the late fifth–early sixth century by the bishop and prolific poet and theologian Mār Jacob of Sarug (c.451–521). With this section on the sixth day presented here, which comprises lines 1921–2562, and which constitutes the longest section of his Mêmrâ 71, is now completed the Hexaemeron portion of our English translation of this long mêmrâ. 1 There remains, therefore, only the final section (lines The entire text was first published in P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.1–151. Bedjan’s text of Jacob’s meditations on the first five days have now been reprinted, with a Serto font, in separate fascicles together with English translations, in E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, idem., Jacob of Sarug’s Homilies on the Six Days of Creation: The Second Day, idem., Jacob of Sarug’s Homilies on the Six Days of Creation: The Third Day, idem., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day, and idem., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day. A recent English transla1

1

2

THE SIX DAYS OF CREATION: THE SIXTH DAY

2563–3020) that deals with God’s rest on the seventh day after He brought to completion His fashioning of all of creation. Our translation of this last portion will soon appear in its own fascicle, and will thus constitute the completion of our translation of Jacob’s long mêmrâ 71, On the Fashioning of Creation. Closely following the text of Genesis as he has done to this point, Jacob treats here the text of Genesis 1:24–31, which narrates God’s creation of the large beasts and other land animals (ll. 1921– 2062), after which He brought to a completion His creation of the entire world with the creation of man and woman in the persons of Adam and Eve (ll. 2063–2562). During the course of his treatment, however, Jacob also includes material from the account found in Genesis 2:4b–23, as if were of a piece with Genesis 1:24–31. Readers more acquainted with modern biblical scholarship, which generally holds the account of the six days to be that which is found solely in Genesis 1:1–31, will perhaps find it a bit odd that Jacob here includes what is now generally held to be a second, and separate, account of the creation. Each of these creation accounts is currently held to be representative of what contemporary scholars distinguish according to the categories “Creation of the Whole” and “Creation of the One”, 2 each with its own separate and distinct origins and purposes. 3 In Jacob’s world, however, it was otherwise. He inherited from his mentor Ephrem a tradition that Genesis 2 was rather a continuation or, more precisely, a recapitulation, of the six days of creation, rather than a second, distinct account. As Ephrem himself puts it: After Moses spoke of the sabbath rest, of how God blessed and sanctified this day (Gen 2:2–3), he returned to the account of how the Creation was first fashioned, briefly passing over

tion of this entire mêmrâ has also appeared in T. Muraoka, Jacob of Serugh’s Hexaemeron. 2 See, for example, C. Westermann, Genesis 1–11, 22–26. 3 Even more conservative scholars maintain this same position; see, for example, The Navarre Bible, Pentateuch, 45*: “At v. 2:4b begins a new creation account …” (emphasis added).

INTRODUCTION

3

those things of which he had already spoken, while recounting in detail those things that he had left out. He then began to write about the creation account a second time, saying, These are the generations (Genesis 2:4) … . 4

Jacob begins this mêmrâ with a short introductory section (ll. 1921– 1948), in which he re-emphasizes that the entire creation was accomplished within six days as Moses claimed in the first chapter of Genesis, and that this creation clearly points back to the One who brought about this creation. 5 Moses tells us about the creation, while both Moses and creation witness to us about the One who created it all. As Jacob is wont, he again follows his mentor Ephrem in asserting that scripture and nature are the two trumpets that proclaim God as Creator. 6 Jacob then turns, in the next five sections (ll. 1949–2086) to address the creation of the land animals as recounted in Genesis 1:24–25. 7 When it comes to the creation of these animals, Jacob draws a direct parallel to those animals that had just been created on the fifth day from the sea, and that were made to inhabit both the waters below and the air above. Jacob employed there the twofold image of the sea as mother and womb, which brought forth these animals at the command of God.8 Now, on the sixth day, he Ephrem, Commentary on Genesis, II.1; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 97. 5 See, for example, lines 375–424, above; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 48–53. 6 For Jacob’s insistence on Scripture and Nature being the two primary witnesses to the Creator, see T. Kollamparampil, Salvation in Christ according to Jacob of Serugh, 58–72, for discussion and other sources. The classic statement from his mentor Ephrem is found in his Hymns on Paradise, V.2, translated in S.P. Brock, St. Ephrem the Syrian, Hymns on Paradise, 102–103; see further, R. Murray, “The theory of symbolism in St. Ephrem’s Theology,” S. Brock, The Luminous Eye, 40–43. 7 Cf. T. Jansma, “L’Hexaméron de Jacques de Sarug,” 31–32. 8 Jacob had already employed the image of God as husband and bride to the earth in his description of the creation on the third day, lines 1037–1078; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Third Day, 30–35. 4

4

THE SIX DAYS OF CREATION: THE SIXTH DAY

reapplies these very same images to the earth. On the sixth day, the waters now become still and it is the earth 9 that becomes mother and womb. At the signal/command of God, the earth “went into labor … bent down and gave birth ardently” (ll. 1958–1960). These newborn animals quickly spread out in order to occupy the valleys, meadows, mountains, etc.; they rejoiced in their new lives and habitats, finding all the nourishment that they would require, both food and drink, already at hand. Immediately and with great joy, they adapt themselves to their proper and natural environments already prepared for them. All these creatures, however, soon realize that this world—or house or city, et al.— 10 has been made for someone else but that that someone has not yet arrived. Whatever the choice of appellation, the idea that God created everything and then introduced the newly created Adam as if into a house appears early in Christian commentary literature. Generally associated with Gregory of Nyssa, 11 it appears at least as early as the Apologists, 12 and may Syr., ’ar‘â; or, “soil” (Syr., ‘apr‘â). Jacob uses both terms interchangeably in this section; cf., for example, ll. 1949–1964. He also employs the term “mud” (Syr., ṭînâ), not uncommon among early Syrian commentators, reflecting the land watered by the mist in Genesis 2:6, just before Adam was formed; for all these terms, see Index of Names and Themes, below. 10 Jacob employs various images here for the world. While “house” is the one most commonly found (ll. 2027, 2037, 2066, 2077, 2135, et al.), he also likes to use the image of the city (e.g., ll. 2143, 2145), and cf., especially, his Homily on the Creation of Adam, 61, in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 20–21, and n.19. Narsai also uses both world and city in his works; see, for example, Narsai Homily on Creation, IV.3, in P. Gignoux, Homélies de Narsaï sur la creation, 192–193. In this mêmrâ alone, Jacob also uses the image of building, palace, banquet and bridal chamber, as well as the very closely related Paradise, Eden and garden. For the instances of these words in this installment of Jacob’s mêmrâ, see Index of Names and Themes, below. 11 See Gregory of Nyssa, On the Making of Man, 4; cf. also, Eghishē, Commentary on Genesis, 36–37. 12 See, for example, Irenaeus, Proof of the Apostolic Preaching, 11. 9

INTRODUCTION

5

even have Jewish roots that go back before the time of Christ.13 In Syriac tradition, it remains a prominent theme in commentary literature at least until Jacob of Edessa. 14 In His great wisdom God had saved Adam for last; and it was necessary that God make Adam last lest he think that somehow he was his own creator, or at least had input into his own creation. Now that the world was filled with land animals, creation had now reached the point where the stage was set for that one who was both the acme of all creation and the very reason for the creation. 15 Jacob highlights here three primary features of the biblical account to demonstrate the pre-eminent position of Adam in creation, again weaving elements from both Genesis 1 and 2 into his discourse. Firstly, Jacob follows nearly every other early biblical commentator in noting how God completely alters the pattern of His way of creation. Up until this point, God had exclusively followed a rather strict pattern of saying, “Let there be (Syr., nehweh)” light, firmament, etc., or “Let the waters bring forth,” “let the earth bring forth”. When it comes to Adam, the last of His creation, God now says, “Let us make … (Syr., ne‘bed)”, switching from the third person singular jussive to the first person plural cohortative. God now takes not just a more active interest, but even gets personally involved in Adam’s creation. When God says, “Let us make,” He is summoning His Son “through whom all things were made (John 1:3). Jacob steadfastly maintains that God speaks only to His Son;

See Philo, De opificio mundi, XXV. L. Ginzberg, The Legends of the Jews, I.49, records the tradition; the sources he cites, V.63, are actually later, but the traditions behind these sources may be older. See also, J. Levinson, Portraits of Adam in Early Judaism. 14 See J.-B. Chabot, Jacobi Edesseni Hexaemeron, 279–280; cf. also discussion in E.G. Mathews, Jr., “‘What Manner of Man?’”, 144–146. 15 That Adam was the apex and the reason for the creation was not only a common notion among the earliest Syrian commentators, but an extremely important point of emphasis for Jacob; see E.G. Mathews, Jr., “‘What Manner of Man?’” 13

6

THE SIX DAYS OF CREATION: THE SIXTH DAY

Jacob does not include the Holy Spirit here as most Christian commentators have done. 16 Jacob also here highlights how Adam was so precious in God’s eyes that, eschewing any intermediary, God Himself stooped down to scoop up some of the soil of the earth with His own hands 17 and to mold it Himself in order to fashion it into Adam, the first human being. If this was not enough to distinguish Adam from the rest of the creation, God then blows His own breath/Spirit into this newly molded soil/mud and thus gives Adam life, a life that is thus truly distinct from all the rest of creation. Secondly, Moses states that God created Adam “in His image and according to His likeness.” (Genesis 1:26) Nothing in creation that preceded Adam was called the “image of God”. While he develops this idea further elsewhere 18 Jacob, in this mêmrâ, again follows Ephrem’s rather literal reading of the Genesis account and interprets “the image of God,” as the ruling authority and dominion that was bestowed on Adam: “Let [Adam] have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.” (Genesis 1:26, RSV) Jacob occasionally even calls Adam “king” (cf. ll. 2144, 2286, 2377), and alludes to the ancient notion of “image” whereby a king would send out an image of himself to the outer reaches of his empire to be his “ruler” in that Jacob is quite insistent that the Father speaks only to the Son; see ll. 2213–2214, 2225–2232. In both his Homilies on Creation 4 and 5, Severian of Gabala also argues passionately that the Father speaks to none other than the Son. 17 See ll. 2168–2169, below. Theophilus of Antioch, Ad Autolycum II.18, had earlier stated that “[God] regarded the making of man as the only work worthy of his own hands.” Jacob himself also penned an entire mêmrâ on the explanation of this verse; see his Homily on “God said, ‘Come, let us make man in our image according to our likeness,’” in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la Création, 1–17 [text]/1–16 [trans]. 18 See Jacob’s Homily on “God said, ‘Come, let us make man in our image according to our likeness,’” in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la Création, 1–17 [text]/1–16 [trans], and the thorough study of T. Bou Mansour, La théologie de Jacques de Saroug, I.67–134. 16

INTRODUCTION

7

place (cf. ll. 2139–2148). All the animals bowed before him in subservience; even the luminaries, the earth and the sea, all that was created before Adam, knelt down in worship (ll. 2329–2340). 19 The third and final element that Jacob highlights is the bestowal of names by Adam upon all the animals, a deed that only a ‘divine’ creature could perform. Jacob also argues that Adam’s being given the privilege of bestowing names upon the other creatures that God has created is indicative not only of his ‘divine’ status, but even of his thus “participating” in the creative process, a process that he clearly could not have directly participated in since he was the very last of all God’s created beings. As Ephrem, whom Jacob is once again following, explains it: “For God gave Adam not only rule over everything, which had been promised to him, but He also allowed him to bestow names [on the animals], which had not been promised to him. … For someone to give a few names to be remembered is not a great thing, but it is too large and too great a thing for any human being to bestow thousands of names in a single moment, without repeating any. It is possible for someone to bestow many names on many kinds of insects, animals, beasts, and birds, but never to name one kind by the name of another belongs either to God or to someone to whom it has been granted by God.” 20

Between a long description of Adam’s physical characteristics (ll. 2245–2282) and his bestowing the names upon all creatures, Jacob turns to the creation of Adam as described in Genesis 1:27 “God created man in his own image, in the image of God he created him; male and female he created them. (RSV)” He says, quite directly, that God “formed Eve … in [Adam]’s body … that when she was revealed the world would perceive that they were from a single body” (ll. 2286, 2289–2290). He continues on to highlight just how Eve is already completely and entirely and “equally beautiful (l. This “litany” is the fourth and last of the “mini-resumés” that Jacob scatters throughout this section of his Mêmrâ 71; see further, below. 20 Ephrem, Commentary on Genesis, II.10.2; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 103–104. 19

8

THE SIX DAYS OF CREATION: THE SIXTH DAY

2309),” within Adam’s body when he was created. Although Jacob never explicitly says so one might presume, according to this description, that Eve thus shared equally in all that is given to Adam: the formation by God’s own hands, the inblowing of God’s spirit as well as a share in the ruling authority. In a shorter section that follows Adam’s naming of the creatures (ll. 2381–2400) Jacob, however, puts forward a seemingly contradictory picture as he here highlights the differences between the creation of Adam and the actual formation of Eve as described in Genesis 2:18–23: Jacob, perhaps with Paul echoing in his mind (1 Timothy 2:13), highlights the fact that Adam was made before Eve; she was created presumably by the hands of God, but not from the soil/mud, rather from a single one of Adam’s ribs, and she had no divine breath blown into her. She was within him, but only to appear later, after had been established as ruler and had named the creatures. Thus, Adam alone was to exercise the royal dominion over the other creatures, and stood upon the earth as sole heir (ll. 2393–2400). For Jacob then, Eve was equal according to her humanity—that is, greater than all other creatures—but in second place according to humanity’s ruling authority.21 Jacob then turns to a more spiritual interpretation of the creation of Adam and Eve and, in step with many other early commentators, shows how certain elements of their creation share parallels with the crucifixion of Christ: Adam slept, Christ “slept” on the cross; Adam had his chest ‘pierced’, Christ was pierced in the side; Adam lost blood and water along with the rib (inferred from the text of Genesis), and Christ’s side flowed with blood and water. 22 This typology of baptism then leads Jacob to develop another typology, that of the physical birth of the human race at creation For a broader, more nuanced exposition of Jacob’s thought on this subject, see T. Bou Mansour, La pensée symbolique de saint Ephrem, 125– 134. Narsai is even more literal; see, for example, Narsai Homily on Creation, IV.25–26, in P. Gignoux, Homélies de Narsaï sur la creation, 192–193: “[Eve] is equal in constitution but lesser in authority, for Adam is the head and she is the feet.” 22 The outflow of blood and water from deceased Christ mentioned in John 19:34, was a popular image of baptism for early Christian writers. 21

INTRODUCTION

9

and the spiritual birth of Christians at the crucifixion. Just as the blood and water from Adam and Eve were necessary for the birth of the race of mankind at the beginning of the creation (ll. 2423– 2430), so too is the blood and water that flowed from Christ’s side necessary for the baptism, or the spiritual birth, of the “second race” of mankind, i.e., those Christians who are members of the new creation, following the true imago Dei, Christ, in the final days after the resurrection (ll. 2431–2440). After his treatment of the creation of the land animals and the first human beings, and his various typological interpretations derived from the “additional” material from the second chapter of Genesis, Jacob goes on to include a short digression on the history and fall of Satan, and on how he got the name Satan (though he never tells us what his name was before his fall), ll. 2501–2540. According to Jacob, again following his mentor Ephrem, Satan fell on this sixth day when he witnessed the creation of Adam, and then became envious of the exalted state that God had accorded Adam over himself and the rest of the angels.23 God had given Satan rule over the area “above the earth but below the heavens” (l. 2522), 24 but when it seemed that God had given away that authority to Adam on the sixth day, he became resentful and began to plot against Adam and his descendants. Therefore, since his fall occurred on the sixth day, it was incumbent on Jacob to make some comment here on that one who had been created “first among the angels” (l. 2516). Scattered throughout this mêmrâ one finds four what might be labeled “mini-resumés” of the six days of creation: See Ephrem, Commentary on Genesis, II.22, 32; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 114 and note ad loc., 121. Ephrem does not, so far as I am aware, explain the meaning of the name Satan, as does Jacob. This is also the teaching of Narsai; see his Homily on Creation, IV.101–125, in P. Gignoux, Homélies de Narsaï sur la creation, 198–201. Most later Syrian commentators, from both eastern and western communities, also followed this teaching. 24 This description of Satan’s domain stems from the title “ruler who guards the air,” (Syr., šalîṭâ dĕnāṭar ’ā’ar), that Jacob gives to Satan toward the end of this mêmrâ; see l. 2501, below, and note ad loc. 23

10

THE SIX DAYS OF CREATION: THE SIXTH DAY a. ll. 1927–1931; only days one to five b. ll. 2041–2046; here alone are the six days explicitly mentioned c. ll. 2089–2092 d. ll. 2331–2338; not quite as ordered as the previous three

In just a few lines each, Jacob quickly and methodically runs through the day’s primary element of creation (which are in all four some variation of 1. light, 2. firmament, 3. sea, 4. luminaries, 5. birds, 6. beasts) to keep his hearers/readers cognizant of all that has already transpired in order to keep their minds on what is about to happen, or has just happened—in this case, the creation of Adam and Eve. The first “mini-resumé” serves simply to “set the stage” for day 6, which Jacob is about to expound. The second appears after the creation of the land animals but before Jacob’s treatment of Adam and Eve, to clearly delineate all that has happened to this point and to highlight again this fuller stage that is about to witness the creation of humanity. The third seems simply to reiterate the second one while also highlighting the wisdom of God in fashioning the creation. The last is to intended to assemble the entire creation to give praise to God for creating Adam and Eve and for all that He has fashioned. Jacob also seems to intersperse these four “mini-resumés” to keep vivid in his hearers’/readers’ minds that the world was—and had to be—created in six days according to the will of God. They also serve to continue pointing to Adam, as representative of the human race, as the culmination and pinnacle of all creation. With him creation has now reached its apex and its end; God can now rest and the creation can begin running the course that He intended for it.

PREVIOUS TRANSLATIONS

For a long time, one had only the text as printed in Bedjan’s edition, and the summary that Taeke Jansma published some years later. 25 No modern translation of any portion of this mêmrâ had appeared apart from a partial English translation of the section on 25

T. Jansma, “L’Hexaméron de Jacques de Sarug.”

INTRODUCTION

11

Day 1. 26 Interest in Jacob’s theological anthropology inspired Behnam M. Boulos Sony to translate, with short introduction and commentary, a French translation of the larger, second portion of this mêmrâ that deals with the creation of Adam, while omitting the initial section that treated the creation of the land animals that were also created on the sixth day. 27 Sony claims to be basing his translation on the text as found in Bedjan, who utilizes Ms. Oxford Poc. 404, dated 1640/1, while correcting it at certain places “à partir d’autres manuscrits plus enciens (sic),” found in the British Library: BL Add. 14584 and BL Add. 12162, both of which date from the seventh century. Sony does not print a text so it is not always clear what text he is reading and, as a result, his translation sounds very periphrastic in spots and in others, he omits entire phrases, making it even more curious just what text he is translating. In the intervening period between the publication of our translations of Day four and Day five (see bibliography, below), the Japanese scholar Takamitsu Muraoka published a new translation of the entire mêmrâ 71, with a new Syriac text based on a collation of manuscripts not utilized by Bedjan. 28 He too chose to utilize additional manuscripts as a corrective to Bedjan’s edition, 29 but in this case he prints his text on facing pages to his translation. Muraoka is a biblical text critic and Semitic philologist, not necessarily an expert in Jacob’s literary œuvre, but his translation is generally clear, and not at all periphrastic. 30 An English translation, without the opening acrostic, was done by Robin Darling [Young], and published in J. Trigg, Biblical Interpretation, 184–202. 27 B. Sony, “Hymne sur la création de l’homme de l’hexaméron de Jacques de Saroug.” 28 T. Muraoka, Jacob of Serugh’s Hexaemeron; although he titled his volume Hexaemeron he also includes the portion of this mêmrâ that treats Day seven, as Muraoka himself notes in his introduction, p. ix. 29 For list, see T Muraoka, Jacob of Serugh’s Hexaemeron, ix–x. 30 A fact that Prof. Muraoka himself humbly acknowledges; T. Muraoka, Jacob of Serugh’s Hexaemeron, xi. Simply for the sake of completeness it might also be added here that some lengthy sections of my own prelim26

12

THE SIX DAYS OF CREATION: THE SIXTH DAY

SUMMARY I.

II.

III. IV.

V.

VI.

VII.

VIII. IX. X.

XI.

XII.

XIII.

XIV. XV.

Moses revealed that God created the world in six days (1921– 1948) The earth became a mother and brought forth all the animals (1949–1988) God had previously prepared sustenance for the animals (1989–2026) The world was now complete, pristine and beautiful (2027– 2062) The world was completed, but its master had not yet appeared (2063–2086) In His wisdom, God saved Adam to be created last (2087– 2134) God introduces His image into the house He has constructed (2135–2176) Adam was made in a unique manner as the image of God (2177–2210) Adam was made the image of the Father and the likeness of the Son (2211–2244) Corporeal description of the “image and likeness of God” (2245–2282) Adam, although one, was created male and female (2283– 2324) All creatures worshipped Adam, and he gave them all their names (2325–2362) Adam displayed his wisdom by giving names to all creatures (2363–2380) Adam was created first, then Eve was formed from him (2381–2400) In Eve’s creation, Adam is a type of the Crucifixion (2401– 2422)

inary translation of this mêmrâ had already appeared in E.G. Mathews, Jr., “What Manner of Man?”, 136–142.

INTRODUCTION XVI.

XVII.

XVIII.

XIX. XX.

XXI.

13

The two races of man came to be through blood and water (2423–2462) All creation looked forward to the waking of Adam and Eve (2463–2488) Adam awoke, and he and all creation rejoiced in his new spouse (2489–2500) The devil became jealous and began to plot against Adam and Eve (2501–2510) [Digression:] The angel ‘Satan’ fell due to his envy of Adam (2511–2534) The fashioning of all creation was now completed (2535– 2562)

16

THE SIX DAYS OF CREATION: THE SIXTH DAY

HOMILY 71F: ON THE FASHIONING OF CREATION: THE SIXTH DAY I.

MOSES REVEALED THAT GOD CREATED THE WORLD

1921 Ever exalted, 1 the Self-Existent One2 fashioned all creation Gen 1:1–31 in six days as the book of Moses bears witness. 3 Creation itself bears witness to how mighty the Creator is, and from what He fashioned one learns how wise He is.4 IN SIX DAYS

Syr. kad metga’e’. Jacob seems here to be recalling his previous description of God in His heaven before He, freely and out of love, began to fashion the creation. See E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 89–130, with this precise phrase occurring at the beginning of l. 94; see also l. 2189, below. 2 Syr. ’îtyâ; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 14, n. 11, and lines 99–134; E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Second Day, 539– 540, and notes ad loc. It was already used by Ephrem to refer to the Father, see Hymns on Faith XLIV.1 (unfortunately, mistranslated in J. Wickes, St. Ephrem the Syrian, The Hymns on Faith, 240), LXIII.6, et al. See also the discussions in E. Beck, Die Theologie des hl. Ephraem, 5–13, and in T. Bou Mansour, La pensée symbolique de saint Ephrem, 161–162. Narsai opens his Homilies on Creation (I.1) with an appeal to God as ’îtyâ; see P. Gignoux, Homélies de Narsaï sur la creation, 108–109. 3 Jacob has emphasized the importance of all creation being accomplished in these six days right from the beginning; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 375–424. Ephrem, Commentary on Genesis, I.5, also stresses the fact that all creation was accomplished in these six days “whether it was written down that it was created or not … It was necessary that everything be known to have its beginning in those six days.” See translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 77–78. 4 Jacob appeals here to Scripture and Nature as the two primary witnesses to the existence of God. See introduction above, p. 3, and note ad loc. 1

‫‪17‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܽ ܳܳ ܶ ܳ ܳ‬ ‫ܬܐ‪ܳ �ܰ :‬‬ ‫ܘܡܐ ‪.‬ܘ‬ ‫ܕܥܠ�ܬܘܩܢܐ ܕܒ��‬ ‫‪1921‬‬

‫ܬܓܐܶܐ ܰܐ ܶ‬ ‫ܬܩܢ ܺܐܝܬܝܐ ܽܟܠ ܶܒ ܳ‬ ‫ܰܟܕ ܶܡ ܰ‬ ‫��ܬܐ܆‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܟܬ ܶܒܗ ܽ‬ ‫ܕܡ ܶ‬ ‫ܘܫܐ ܳܣ ܶܗܕ܀‬ ‫ܶܒܐܫܬܐ ܰܝ ̈ܘ ܺܡܝܢ ܐܝܟ ܕ‬ ‫�ܒ ܽܪܘܝܐ ܶܓܝܪ ܺ‬ ‫ܳ‬ ‫ܒܪܝܬܐ ܳܣܗܕܐ ܰܕܟܡܐ ܰܓܢ̱ ܳܒܪ܆‬ ‫ܶ ܽ‬ ‫ܘܡܢ ܬܘ̈ ܳܩ ܰܢܘܗ̱ܝ ̱ܐ ܳܢܫ ܳ� ܶܠܦ ܶܠܗ ܰܕܟܡܐ ܰܚ ܺܟܝܡ܀‬

‫‪B 97‬‬

18

THE SIX DAYS OF CREATION: THE SIXTH DAY

1925 Because He is hidden from 5 all rational and intelligent creatures, the creation that He created is a great mouth that recounts His glory: the light by its dawning, the firmament by its expanse, the sea by its waves, the earth by the mountains and the high places laid out all over it; the sun and the moon by their rays and their brightness, 1930 the stars by their course and the variety of their light, the fish in the seas as well as the birds in the air above —everything in its place raises up glory to the Creator! For “He spoke and it came to be, He commanded and He estabPs 33:9 lished it,” He called out and brought [it] forth, He made the world, it came into being and exists out of nothing. 6 1935 Nature cries out that there is One who bestows nature but is hidden, and creation bears witness that it has a Lord who governs it. The change of seasons proclaims that there is a Creator, by Him they move, coming and going within 7 their designated times. 8 The book of Moses is like a treasure-house full of wealth, 9 That is, “beyond, incomprehensible to”; cf. Jacob’s Homily on “God said, “Come, let us make man in our image according to our likeness,” 243, in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la Création, 15 [text]/13 [trans]. See too the comments of T. Kollamparampil, Salvation in Christ according to Jacob of Serugh, 73–75. Narsai, Homily on Creation, I.161, makes the same point; see P. Gignoux, Homélies de Narsaï sur la creation, 118–119. 6 Syr. men lâ medem. Jacob has proclaimed creatio ex nihilo unabashedly throughout this entire mêmrâ; for its importance to Jacob, see T. Bou Mansour, La théologie de Jacques de Saroug, I.33–45. 7 P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.98, reads here latḥûmayhôn, but the variant that he provides in n. 3, batḥûmayhôn, seems to be preferable here. 8 Cf. E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day, 1201–1210. 5

‫‪19‬‬ ‫‪1925‬‬

‫‪1930‬‬

‫‪1935‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܟܣܐ ̱ܗܘ ܶܡܢ ܰ ̈ܡ ܳ� ܶ� ܶ‬ ‫ܶܡ ܽܛܠ ܰܕ ܶ‬ ‫ܘܡܢ ܰܚ ܺܟܝ̈ ܶܡܐ܆‬ ‫ܳ‬ ‫ܺ‬ ‫ܒܪܝܬܐ ܰܕܒܪܐ ܽܦ ܰ‬ ‫ܕܬ ܶ�ܐ ܽܫ ܶ‬ ‫ܘܒܚܗ܀‬ ‫ܘܡܐ ̱ܗܘ ܰܪܒܐ‬ ‫ܰ ̈ ܰ‬ ‫ܢܚܗ ܺܪܩܝܥܐ ܰ‬ ‫ܒܪ ܶ‬ ‫ܒܕ ܶ‬ ‫ܽܢܘܗܪܐ ܶ‬ ‫ܘܗܝ܆‬ ‫ܘܡܗ ܰ�ܡܐ ܒܓ ̱‬ ‫ܠ ̱‬ ‫ܽ ܶ ܰ ܳܳ ܳ‬ ‫ܬܐ ܰܕ ܺ‬ ‫ܣܕ ܳܝ�ܢ ܳܒ ̇ܗ܀‬ ‫ܰܘܐܪܥܐ ܒܛܘ� ܐ ܘܒ�ܡ‬ ‫ܒܙ ܺ�ܝ̈ ܰܩ ܽ‬ ‫ܝܗܘܢ ܰܘ ܺ‬ ‫ܶܫܡܫܐ ܰ‬ ‫ܘܣܗܪܐ ܰ‬ ‫ܒܙ ̈ܝ ܰܘ ܽܝܗܘܢ܆‬ ‫ܟܒܐ ܶ‬ ‫ܒܫ ܳ‬ ‫ܰ‬ ‫ܘܟ ̈ܘ ܶ‬ ‫ܒܪܗܛܐ ܰܘ ܽ‬ ‫ܘܚ�ܦܐ ܰܕܢ ܺܗ ܰܝ� ܽܝܗܘܢ܀‬ ‫ܰ‬ ‫ܒܝ ̱̈ܡ ܶܡܐ ܳܐܦ ܳܦ ܰܪܚܬܐ ܰ‬ ‫ܽ� ̈ܘ ܶܢܐ ܰ‬ ‫ܒܪܘܡܐ ܳܕ ܐܐܪ܆‬ ‫ܽܟܠ ܺܕ ܐܝܬ ܰܒ ܶ‬ ‫ܡܙܝܥ ܬܶ ܽ‬ ‫ܐܬܪܗ ܺ‬ ‫ܫܒܘܚܬܐ ܶܨܝܕ ܳܒ ܽܪܘܝܐ܀‬ ‫ܺ‬ ‫ܶܕ ܰܐܡܪ ܰܘܗܘܐ ܰܘ ܰ‬ ‫ܦܩܕ ܰܘ ܺܐܩܝܡ ܰܘܩܪܐ ܰܘܐܝܬܝ܆‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫ܒܕܗ ܳ‬ ‫ܰ‬ ‫ܘܥ ܶ‬ ‫ܘܗܝ ܶܡܢ � ܶܡ ܶܕܡ܀‬ ‫�ܥܠܡܐ‬ ‫ܘܩܐܡ ܺܘܐܝܬ ̱‬ ‫ܳ‬ ‫ܟܝܢܐ ܰܕ ܰ‬ ‫ܡܟ ܳܝܢܢܐ ܺܐܝܬ ܶܠܗ ܰܕ ܶ‬ ‫ܘܩܥܶܐ ܳ‬ ‫ܟܣܐ܆‬ ‫ܘܣܗܕܐ ܺ‬ ‫ܒܪܝܬܐ ܳ‬ ‫ܳ‬ ‫ܕܡܪܐ ܺܐܝܬ ܳܠ ̇ܗ ܰܕ ܰ‬ ‫ܡܕ ܰܒܪ ܳܠ ̇ܗ܀‬ ‫ܘܚ�ܦܐ ܰܕܙ ̈ܒܢܶܐ ܰܡ ܶ‬ ‫ܘܗܘ ܽܫ ܳ‬ ‫ܽ‬ ‫ܟܪܙ ܰܥܠ ܳܒ ܽܪܘܝܐ܆‬ ‫ܕܡܢܶܗ ܳܙ ܺ‬ ‫ܬܚ ̈ܘ ܰܡ ܽ‬ ‫ܶ‬ ‫ܝܥܝܢ ܳܐ ܺܙ ̱ܠܝܢ ܳܘܐܬܶܝܢ ܰܒ ܽ‬ ‫ܝܗܘܢ܀‬ ‫ܶ‬ ‫ܳ ܶ ܽ ܶ ܰ‬ ‫ܘܫܐ ܐܝܟ ܶܒܝܬ ܰܓ ܰܙ ܐ ̱ܗܘ ܰܕܡ� ܽܥܘܬܪܐ܆‬ ‫ܟܬܒܗ ܕܡ‬

‫‪B 98‬‬

‫‪Compare “the Torah, that treasury of books”, in lines 1577–1578,‬‬ ‫‪above, and note ad loc., and lines 1579–1586, for what follows. See also‬‬ ‫‪Jacob’s Homily on “God said, ‘Come, let us make man in our image according to our‬‬ ‫‪likeness,’” 23, in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la‬‬ ‫‪Création, 2 [text]/2 [trans], and E.G. Mathews, Jr., Jacob of Sarug’s Homilies‬‬ ‫‪on the Six Days of Creation: The Fifth Day, 12–15. See also Narsai Homily on‬‬ ‫‪Creation, III.1, in P. Gignoux, Homélies de Narsaï sur la creation, 164–165.‬‬ ‫‪9‬‬

20

THE SIX DAYS OF CREATION: THE SIXTH DAY

1940 it teaches us about creation and about the Creator. [Moses] gazed out and saw with the sublime eye of prophecy creation being created and coming into existence from nothing. The power of the Godhead took that nothing, and it became a great something that proclaims its Creator. 1945 The world came to be, but how it came to be it did not know until Moses unveiled the mystery of how it came to be.10 And in this manner he taught that the world came to be in six days, so that it might know how it came to be, by whom and when.

II.

THE EARTH BECAME A MOTHER AND BROUGHT

On the sixth day the Lord said, “Let the earth bring forth 1950 cattle according to their kind, and creeping things as well as Gen 1:24 beasts.” The sound of that command 11 dawned upon the earth and the soil began to germinate, to bring forth, to generate, and to produce every variety of animal. On the fifth day, it was the lot of the sea to produce, 12 but on the sixth day the soil was required to be fruitful—and it bore fruit! FORTH ALL THE ANIMALS

Ephrem, Commentary on Genesis, I.4, 29, twice makes this same point about humanity’s ignorance of creation before it was revealed by Moses; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 77, 94. 11 Syr., pûqdōnâ. Jacob often uses this term in this mêmrâ almost as a synonym for remzâ, “the signal” which is such an important concept for his theology of creation; see further below, n. 17. 12 See lines 1601–1602, above, and note ad loc., in E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day, 16–17. 10

‫‪21‬‬ ‫‪1940‬‬

‫‪1945‬‬

‫‪1950‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫��ܬܐ ܰ‬ ‫ܽ‬ ‫ܘܗܘ ܰܡ ܶܠܦ ܰܠܢ ܰܥܠ ܶܒ ܳ‬ ‫ܘܥܠ ܳܒ ܽܪܘܝܐ܀‬ ‫ܽܗܘ ܳܚܪ ܰܘܚܙܐ ܰ‬ ‫ܒܥܝܢܐ ܳܪܡܬܐ ܰܕ ܺ‬ ‫ܢܒ ܽܝܘܬܐ܆‬ ‫ܬܒܪܝܐ ܺ‬ ‫ܒܪܝܬܐ ܳ‬ ‫ܰܟܕ ܶܡ ܰ‬ ‫ܘܩܝܡܐ ܶܡܢ � ܶܡ ܶܕܡ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܠܗ �� ܶܡ ܶܕܡ ܬܒܥܶܗ ܰܚܝ� ܰܕ ܳܐ� ܽܗܘܬܐ܆‬ ‫ܕܡ ܶ‬ ‫ܰܘܗܘܐ ܶܡ ܶܕܡ ܰܪܒܐ ܰ‬ ‫ܟܪܙ ܰܥܠ ܳܒ ܽܪܘ�ܶܗ܀‬ ‫ܰܘܗܘܐ ܳܥܠܡܐ ܰܘ ܰ‬ ‫ܐܝܟܢܐ ܗܘܐ � ܳܝ ܰܕܥ ̱ܗܘܐ܆‬ ‫ܘܫܐ ܓ� ܶܠܗ ܐ̱ ܳܪܙܐ ܰܕ ܰ‬ ‫ܥܕܡܐ ܽ‬ ‫ܕܡ ܶ‬ ‫ܰ‬ ‫ܐܝܟܢܐ ܗܘܐ܀‬ ‫ܘܗ ܰܟܢ ܰܐ ܶ‬ ‫ܠܦܗ ܳ‬ ‫ܳ‬ ‫�ܥܠܡܐ ܰܕܗܘܐ ܶܒܐܫܬܐ ܰܝ ̈ܘ ܺܡܝܢ܆‬ ‫ܗܘܐ ܳܝ ܰܕܥ ܰܐ ܰ‬ ‫ܝܟܢܐ ܗܘܐ ܰܘ ܽ‬ ‫ܕܢܶ ܶ‬ ‫ܒܡܘܢ ܶܘ ܰ‬ ‫ܐܡܬܝ܀‬ ‫ܶ‬ ‫ܰܽ ܰ‬ ‫ܐ ܰܡܪ ܳܡܪܝܐ ܰ‬ ‫ܒܝܘܡܐ ܶܕ ܐܫܬܐ ܕܬܖܩ ܐܪܥܐ܆‬ ‫ܳ‬ ‫ܺ‬ ‫ܠܓ ܳ‬ ‫ܢܣ ̇ܗ ܰܘ� ܳ‬ ‫ܒܥܝܪܐ ܶ‬ ‫ܚܫܐ ܳܕܪ ܶܚܫ ܐܦ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܳ‬ ‫ܘܩܕܢܐ ܰܕܢܚ ܰܥܠ ܰܐܪܥܐ ܰ‬ ‫ܘܩܠ ܽܦ ܳ‬ ‫ܘܫ ܺܪܝ ܰܥܦܪܐ܆‬ ‫ܪܚܫ ܰܡ ܶܦܩ ܰܡ ܶ‬ ‫ܰܡ ܶ‬ ‫ܦܪ ܐ ܳ� ܶܗܒ ܽܟܠ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܳ‬ ‫ܬ ܗ ܳܘ ݂ܬ ݀ ܶܦܨܬܐ ܰܢ ܶ‬ ‫ܰ‬ ‫ܕܚܡܫܐ ܰ‬ ‫ܒܝܘܡܐ ܰ‬ ‫ܘܠܕ܆‬ ‫�ܝ ܶܡܐ ܡܛ ݂ ݀ ̱‬ ‫ܦܪ ܐ ܰܘ ܺ‬ ‫ܬܬܒܥ ܰܢ ܶ‬ ‫ܰܘ ܰ‬ ‫ܒܗܘ ܶܕܫܬܐ ܰܥܦܪܐ ܐ ܰ‬ ‫ܐܦܪܝ܀‬

‫‪B 99‬‬

22

THE SIX DAYS OF CREATION: THE SIXTH DAY

1955 While the waters were bringing forth fish, the soil was inactive, 13 the waters alone were in labor and they gave birth on the fifth day. 14 But when the command came down on the sixth day upon the soil, it went into labor and gave birth to [various] species on the day it came. “Let the earth bring forth … reptiles and beasts” was the request Gen 1:24 1960 and, as requested, [the earth] bent down 15 and gave birth fervidly. The soil became a new womb for it too gave birth to new-born [creatures] on the sixth day for the peace of the earth. And so the earth became a mother in whom there existed every possibility and, as requested, it bent down and brought forth every species. 1965 As soon as it heard the voice of the command of the Maker, 16 it gave birth to herds, flocks, and droves—every variety of animal! The soil of the earth was transformed and made ready, was brought to life and stirred to rise up and become something. The clay of the earth stirred, and began to throb and to produce limbs,

Until day four, the seas had also been “quiet (Syr., šly) and still”, cf. line 1715, above in E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day, 30–31. 14 See E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day, 1597–1628, and also, 1765–1776. 15 Syr., berkat, literally, “knelt down”, as Jacob continues his use of birthing image. I have opted, however, for “bent down” here to try to convey that same sense, but also in order to catch the sense of the complete obedience of the earth to God’s command, which seems also to be Jacob’s intent here. 16 Syr., ‘ābôdûtâ. This term is literally an abstract, so “act, or process, of making; operation,” etc., and often in Jacob’s usage even “Maker”. See Jacob, Homily on the Six Days of Creation: The Third Day, introduction, 5. 13

‫‪23‬‬ ‫‪1955‬‬

‫‪1960‬‬

‫‪1965‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ‬ ‫ܳ‬ ‫ܰܟܕ ܳ� ܺ‬ ‫�ܕܝܢ ̱ܗ ܰܘܘ ܰܡܝ̈ܐ ܽ� ̈ܘ ܶܢܐ ܫ� ̱ܗܘܐ ܰܥܦܪܐ܆‬ ‫�ܚܘܢ ܰܚ ܶܒ�ܘ ܺܘ ܶ‬ ‫ܝܠܕܘ ܰܒ ܺ‬ ‫ܰ‬ ‫ܚܡ ܳ‬ ‫ܘܡ ܳܝ̈ܐ ܰܒ ܽ‬ ‫ܝܫܝܐ܀‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ ܶ‬ ‫ܰ‬ ‫ܘܩܕܢܐ ܰ‬ ‫ܘܟܕ ܽܦ ܳ‬ ‫ܫܟܢ ܰܥܠ ܰ�ܥܦܪܐ܆‬ ‫ܳ‬ ‫ܘ� ܶܠܕ ܶܓܢ̈ ܶܣܐ ܰ‬ ‫ܡܚ ܶܒܠ ̱ܗܘܐ ܳ‬ ‫ܽܗܘ ܰ‬ ‫ܒܝܘܡܐ ܰܕܡܛܝ ̱ܗܝ܀‬ ‫ܰ‬ ‫ܚܫܐ ܺ‬ ‫ܰܬ ܶܦܩ ܰܐܪܥܐ ܰ� ܳ‬ ‫ܒܥܝܪܐ ܶܡܬܬܒܥܐ ̱ܗ ܳܘ ݂ܬ݀܆‬ ‫ܶ ܰ ܰ ݀ ܶ ܰ ݀ ܶ ܰ ݀ ܰ ܺ ܳ ܺ‬ ‫ܝܡܐܝܬ܀‬ ‫ܰܘܐܝܟ ܕ ܐܬܬܒܥ ݂ܬ ܒܪܟ ݂ܬ ��ܕ ݂ܬ ܚܡ‬ ‫ܰ ܶ ܳ‬ ‫ܘܠܕ ܐܦ ܽܗܘ܆‬ ‫ܰܘܗܘܐ ܰܥܦܪܐ ܰܡܪܒܥܐ ܰܚܕܬܐ ܕܡ‬ ‫ܽ� ̈ܘ ܶ� ܰܚ ̈ܕܬܶ ܐ ܰ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ ܰ‬ ‫�ܫ ܳܝܢ ̇ܗ ܰܕ ܐܪܥܐ܀‬ ‫ܗܘ ݂ܬ ݀ ܰܐܪܥܐ ܶܐܡܐ ܺܕ ܐܝܬ ܳܒ ̇ܗ ܽܟ ܽ‬ ‫ܰܘ ܳ‬ ‫�ܗܘܢ ܽܦ ܶ‬ ‫ܘ�ܣܐ܆‬ ‫ܰ‬ ‫ܬ ܶܒ ܰ‬ ‫ܰܘܐܝܟ ܶܕ ܐܬܬ ܰ‬ ‫�ܕ ݂ܬ ݀ ܽܟ ܽ‬ ‫ܪܟ ݂ ݀‬ ‫ܒܥ ݂ ݀‬ ‫ܬ �ܶ ܰ‬ ‫�ܗܘܢ ܶܓܢ̈ ܶܣܐ܀‬ ‫ܘܩܕܢܐ ܳ‬ ‫ܕܫ ܰ‬ ‫ܕܥ ܽܒ ܽ‬ ‫ܡܥ ݂ ݀‬ ‫ܶܡܚܕܐ ܶ‬ ‫ܬ ܳܩܠ ܽܦ ܳ‬ ‫ܘܕܘܬܐ܆‬ ‫ܘܒ ܶ‬ ‫ܩ� ܐ ܽ‬ ‫�ܕ ݂ܬ ݀ ܰ� ܶ‬ ‫ܓܙ ܶ�ܐ ܰ‬ ‫ܡܟܐ ܳ‬ ‫�ܶ ܰ‬ ‫ܘܟܠ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܶ ܰܰ‬ ‫ܬܗ ܰܦ ݂ܟ ̱ܗܘܐ ܰܥ ܳ‬ ‫ܶܡ ܰ‬ ‫ܦܪ ̇ܗ ܰܕ ܐܪܥܐ ܘܡܬܬܩܢ ̱ܗܘܐ܆‬ ‫ܬܬܙܝܥ ܳܩܐܶܡ ܢܶ ܶ‬ ‫ܬܢ ܰܦܫ ̱ܗܘܐ ܶ‬ ‫ܶ‬ ‫ܘܡ ܺ‬ ‫ܘܡ ܰ‬ ‫ܗܘܐ ܶܡ ܶܕܡ܀‬ ‫ܶܡ ܳܕܪ ̇ܗ ܰܕ ܐܪܥܐ ܳܙ ܰܐܥ ܳܪ ܶܦܬ ܶܡ ܰ‬ ‫ܬܗ ܰܕܡ ̱ܗܘܐ܆‬

24

THE SIX DAYS OF CREATION: THE SIXTH DAY

1970 from it there arose every sort of animal in their various forms. Like a potter, the signal 17 fashioned the lumps of clay, and from them It formed beasts and reptiles as well as the animals. The Maker 18 gazed upon the soil, it began to breed and took on bodies, living beings and assorted species of every animal. 1975 The earth filled up with flocks and herds that went about therein, new sheep in new meadows, for they were numerous. In the days prior, the Lord of the sheep had prepared the pasture, then, on the following day, He made for Himself the sheep just as He wished. His sheep began to graze in His meadows, 1980 and there was no other companion or owner with them. His flocks flourished in His mountains, His herds in His meadows, as did all His cattle in His valleys, for they had become numerous. The earth belonged to the Lord and there was no other Lord with Him, The animals, both wild and tame, and the oxen [all] belonged to Him. 1985 His sheep were grazing on His land, as were His cattle in His pastures, for to Him belongs everything whether it crawls or not. However and whyever He willed it, it is He who owns the mountains, He made them pasture areas, and brought in the sheep as it suited Him.

This signal is an essential element in the early Syrian understanding of how God created the earth, especially for Jacob; see, for example, E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Second Day, 14–15, and n. 10, and the study in K. Alwan, “Le ‘remzo’ selon la pensée de Jacques de Saroug.” Cf. n. 11, above, for how Jacob uses the term “command” in very similar fashion. 18 Syr., ‘ābôdâ. Jacob uses this term as well for the Maker, but less frequently than ‘ābôdûtâ. 17

‫‪25‬‬ ‫‪1970‬‬

‫‪1975‬‬

‫‪1980‬‬

‫‪1985‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܘܩܝ̈ ܳܡܢ ܶܡܢܶܗ ܰܚ ̈� ܳܘܢ ܶܒ ܺ‬ ‫ܳ‬ ‫ܐܣܟ ܰ ̈ܡ ܶ‬ ‫ܝܗܝܢ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ ܰ ܳ ̈ ܰ‬ ‫ܬܝ ܛܝܢܐ ܰ‬ ‫ܓܒܠ ̱ܗܘܐ ܶܪܡܙܐ܆‬ ‫ܐܝܟ ܦܚܪܐ ܟ‬ ‫ܳ‬ ‫ܰ‬ ‫ܢܗܝܢ ܺ‬ ‫ܚܫܠ ܶܡ ܶ‬ ‫ܒܥܝܪܐ ܘ� ܳ‬ ‫ܰܘ ܰ‬ ‫ܚܫܐ ܐܦ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܳܚܪ ܳܥ ܽܒܘܕܬܐ ܰ‬ ‫ܪܚܫ ܰܘܩܢܐ ܽܓ ̈‬ ‫ܒܥܦܪܐ ܰܘ ܶ‬ ‫ܘܫ ܶܡܐ܆‬ ‫ܘܓܢ̈ ܶܣܐ ܺ‬ ‫ܦ� ܶ‬ ‫ܰܢܦܫܐ ܰܚܝܬܐ ܶ‬ ‫ܝܫܐ ܽܕܟܠ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܘܒ ܶ‬ ‫ܬܟ ܺ‬ ‫ܰܘ ܳ‬ ‫ܕܡ ܰ‬ ‫ܩ� ܐ ܶ‬ ‫ܓܙ ܶ�ܐ ܰ‬ ‫ܡܠ ݂ ݀‬ ‫ܬ ܰܐܪܥܐ ܳ‬ ‫ܪܟܝܢ ܳܒ ̇ܗ܆‬ ‫ܶ‬ ‫ܺ‬ ‫ܚܕܬܐ ܰ‬ ‫�ܓܐ ܰܚ ̈ܕܬ ܐ ܰ‬ ‫ܳ� ܳܢ̈ܐ ܰ‬ ‫ܒܡ ܶ‬ ‫ܕܣ ܺܓܝܐܝܬ ̱ܗ ܰܘܘ܀‬ ‫ܰ‬ ‫ܳܡ ܶܪ ܐ ܳ� ܳܢ̈ܐ ܳ‬ ‫ܩܕܡ ܰܝ ̈ܘ ܳܡܬܐ ܛܝܶܒ ܶܪܥܝܐ܆‬ ‫ܳ ܰ‬ ‫ܥܒܕ ܶܠܗ ܳ� ܳܢ̈ܐ ܰܐ ܰ‬ ‫ܬܪ ܰ�ܘܡܐ ܰ‬ ‫ܝܟܢ ܰܕܨܒܐ܀‬ ‫ܘܒ‬ ‫ܳܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫݀‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܫܪ� ݂ܬ ܪܥܝܐ �ܢܐ ܕܝܠܗ ܒܡ�ܓܐ ܕܝܠܗ܆‬ ‫ܟܢܬܐ ܘ� ܰܩ ܳܢܝܐ ܐ ܺ‬ ‫ܰ‬ ‫ܘܠܝܬ ̱ܗܘܐ ܳ‬ ‫ܚܪܢܐ ܰܥ ܶܡܗ܀‬ ‫̱‬ ‫ܰ‬ ‫ܽ ܰ‬ ‫ܘܗܝ ܰ� ܰ‬ ‫ܘܗܝ ܳ�ܢ̈ܶܗ ܰ‬ ‫ܒܡ ܰ‬ ‫ܘܗܝ ܰܟ ܺܗ ̈� ܳܢܢ ̱ܗ ̈ܘܝ܆‬ ‫ܡܟ ̱‬ ‫�ܓ ̱‬ ‫ܒܛܘ� ̱‬ ‫ܳ ̈ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܽܟ ܶ‬ ‫�ܗܝܢ ܰܟܕ ܰܣ ܺܓܝ̈ܐܢ܀‬ ‫ܰܘܒܦܩ ܳܥܬܗ ܰ ܰܒܩ� ̱ܺ‬ ‫ܕܡܪܝܐ ܗܝ ܐܪܥܐ ܘ� ܐܝܬ ܳܡܪܐ ܐ ܺ‬ ‫ܳ‬ ‫ܚܪܢܐ ܰܥ ܶܡܗ܆‬ ‫̱‬ ‫ܰ ܶ ܺ ܶ ̱ ܽܶ‬ ‫ܰܚ ܽܝܘܬܐ ܰܕܕܒܪܐ ܺ‬ ‫ܒܥܝܪܐ ܘܬܘ� ܐ ܕܝܠܗ ܐܢܘܢ܀‬ ‫ܳ ܳ ܰܳ ܶ‬ ‫ܘܒ ܰ‬ ‫ܺ‬ ‫ܒܥ ܶ‬ ‫ܝܪܗ ܰܒܐܪܥܶܗ ܰ‬ ‫ܒ� ̈ܘ ܳ�ܬܗ܆‬ ‫ܩ�ܘ ̱ܗܝ �ܥܝܢ‬ ‫ܰ‬ ‫ܺܕܕ ܶ‬ ‫ܝܠܗ ܽ ̱ܗܘ ܽܟܠ ܐܝܢܐ ܳܕܪ ܶܚܫ ܰܘܕ� ܳܪ ܶܚܫ܀‬ ‫ܽ ܶ‬ ‫ܰܘ ܰ‬ ‫ܐܝܟܢ ܰܕܨܒܐ ܰܘܟܡܐ ܰܕܨܒܐ ܩܢܐ ܶܠܗ ܛܘ� ܐ܆‬ ‫ܰ ܰ ܶ ܰ ܺ‬ ‫ܐܝܬܝ ܳ� ܳܢ̈ܐ ܟܡܐ ܰܕ ܰ‬ ‫ܫܦܪ ܶܠܗ܀‬ ‫ܘܥܒܕ ܪܥܝܐ ܘ‬

‫‪B 100‬‬

26

THE SIX DAYS OF CREATION: THE SIXTH DAY

III. GOD HAD PREVIOUSLY PREPARED SUSTENANCE FOR

They grazed and were satisfied, the sound of herds was in the meadows of their master; 1990 there was no harm done nor even hostility in any of these places. New animals that the soil had produced filled the earth, they grazed and were satisfied on the fresh foodstuffs that were there. Noise increased between the mountains and upon the high places; on all sides sounds began to stir and to be heard: 1995 bulls roaring, lambs bleating, horses neighing, wild donkeys braying, dogs barking, deer leaping about, stags running around, lions roaring, and bears growling;19 these sounds were of all sorts and species were mingling about everywhere. [God] had provided food for the wild beasts when they were created, 2000 for on the previous day He had prepared what they required. He fashioned meadows and brought forth water from springs, and He scattered them among the valleys and between the mountains, Ps 104:11 “to give drink to all the wild beasts”, as it is written, that both they and the birds might find rest and drink from them. 20 THE ANIMALS

There is a similar description of the joy of the birds at their creation earlier in this mêmrâ; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day, 1775–1784, 1813–1820. 20 See Psalm 104:10–12. 19

‫‪27‬‬

‫‪1990‬‬

‫‪1995‬‬

‫‪2000‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܣܒܥ ܳ‬ ‫ܘܩܠ ܶܩ ܳܢܝܢܐ ܰ‬ ‫ܰܘܪܥܐ ܰܘ ܰ‬ ‫ܒܡ ܰ‬ ‫�ܓܝ ܳܡ ܶܪܗ܆‬ ‫ܺ‬ ‫ܘ� ܢܶ ܳ‬ ‫ܟܝܢܐ ܘ� ܰܣ ܽܩܘܒ� ܰ‬ ‫ܒܚܕ ܶܡܢ ܰܓ ̈ܒܝܢ܀‬ ‫ܒܥܝܪܐ ܰܚܕܬܐ ܰܘ ܺ‬ ‫ܬ ܰܐܪܥܐ ܺ‬ ‫ܰܘ ܳ‬ ‫ܡܠ ݂ ݀‬ ‫ܐܦܪܝ ܰܥܦܪܐ܆‬ ‫ܬ ܶܣ ܰ‬ ‫ܰܘ ܳ‬ ‫ܒܥ ݂ ݀‬ ‫ܪܥ ݂ ݀‬ ‫ܬ ܶܡܢ ܰܗܘ ܶܪܥܝܐ ܰܢܩܕܐ ܰܕܗܘܐ܀‬ ‫ܰ ܳ ܽ ܶ‬ ‫ܘ� ܐ ܰ‬ ‫ܰܘ ܺ‬ ‫ܘܥܠ ܳ� ܳܡܬܐ܆‬ ‫ܣܓܝ ܰܪܘܒܐ ܒܝܢܬ ܛ‬ ‫ܶ‬ ‫ܺ ܳ‬ ‫ܺ ̈ܶ ܶ ܰ‬ ‫ܫܬ ܺ‬ ‫ܡܥܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܶܡܢ ܽܟܠ ܰ�ܓ ̈ܒܝܢ ̈ܩ� ܫܓܝܫܐ ܡ‬ ‫ܰ ܶ‬ ‫ܕܓܥܶܝܢ ܶܘ ܶ‬ ‫ܐܡ� ܐ ܳ‬ ‫ܕܦܥܶܝܢ ܽ‬ ‫ܘ� ܐ ܳ‬ ‫ܘܣܘܣܝܐ ܳܕܢ ܰܦܪ܆‬ ‫ܬ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܥܪܕܐ ܳ‬ ‫ܕܣܐܩ ܰܟܠܒܐ ܳܕܢ ܰܒܚ ܛܒܝܐ ܳ‬ ‫ܕܫ ܰܘܪ܀‬ ‫ܰܐܝ� ܳܕܪ ܶܗܛ ܰܐܪܝܐ ܳ‬ ‫ܕܓ ܰܣܪ ܺܕܒܐ ܳܕܢ ܶܗܡ܆‬ ‫ܰ‬ ‫ܳ ̈ ܶ ܰ ̈ܶ‬ ‫ܘܓܢ̈ ܶܣܐ ܺ‬ ‫ܚ�ܝ̈ ܶܛܐ ܽ‬ ‫ܬܟܐ ܶ‬ ‫ܒܟܠ ܐܬ ܰ� ܳܘܢ܀‬ ‫ܩ� ܡܦ‬ ‫ܶ‬ ‫ܺ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܪ� ݂ܬ܆݀‬ ‫ܽܗܘ ܰܠܒܥܝܪܐ ܰ� ̱ܗܒ ܡܐܟܘܠܬܐ ܟܕ ܐܬܒ ܰ‬ ‫ܩܕܡ ܰ�ܘܡܐ ܰܛܝܶܒ ̱ܗܘܐ ܳܠ ̇ܗ ܡܐ ܳ‬ ‫ܰܕ ܳ‬ ‫ܕܚ ܰܫܚ ܳܠ ̇ܗ܀‬ ‫ܳ‬ ‫�ܓܐ ܰܘ ܰ‬ ‫ܰܐ ܶ‬ ‫ܬܩܢ ܰܡ ܶ‬ ‫ܬܪܥ ܰܡܝ̈ܐ ܶܡܢ ܰܡ ܽܒ ̈ܘܥܶܐ܆‬ ‫ܶ‬ ‫ܽ ܶ‬ ‫ܒܓܘ ܰܢ ̈ܚ ܶ� ܰ‬ ‫ܰܘ ܰ‬ ‫ܘܒ ܳܝܢܬ ܛܘ� ܐ ܰܫ ܰܕܪ ܐ ܽܢܘܢ܀‬ ‫ܺ‬ ‫ܰܕܢ ܽ‬ ‫ܫܩܘܢ ܽܟ ܳܠ ̇ܗ ܰܚ ܽܝܘܬܐ ܰܕܕܒܪܐ ܰܐ ܰ‬ ‫ܝܟܢ ܰܕܟܬܝܒ܆‬ ‫ܶ ܽ ܳ‬ ‫ܘܬܶ ܶ‬ ‫ܗܘܐ ܳܫܟܢܐ ܳ‬ ‫ܢܗܘܢ ܐܦ ܳܦ ܰܪܚܬܐ܀‬ ‫ܘܫܬܝܐ ܡ‬

‫‪B 101‬‬

28

THE SIX DAYS OF CREATION: THE SIXTH DAY

2005 At the moment these beasts 21 came to be they found nourishment there, and they found the drink their Lord had put in those places for them. For He caused grass to sprout forth for cattle, and in this way He made it that as soon as they came to be they found this fresh nourishment to delight in: in the mountains their food, in the meadows their nourishment, in the rivers their drink; 2010 in the valleys, in this great [month of] Nisan,22 they fattened themselves. On the mountains and among the river beds they grazed and drank their fill, in the meadows they gathered and lay down completely satisfied.23 Every species put forth sounds in the mountains, for they found contentment in the dwelling places of the Godhead. 24 2015 From that point on they continued to put forth sounds in the mountains, to send up glory while they were reclining alongside the springs. It was for this reason that [God] steered them to the springs and among the river beds, that these might provide drink for all the animals. When the wild beasts were created on the sixth day, P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.101, reads ḥayûtâ dĕdabrâ. Although there is no difference in meaning, this reading results in a line of 13 syllables; therefore, for metrical reasons, it is necessary here to read with the variant, n. 6: ḥaywat barâ. 22 Jacob follows his mentor Ephrem in maintaining that the creation took place during the month of Nisan, presumably because it was the first month of spring; see, e.g., Ephrem, Commentary on Genesis, I.8; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 80. 23 Cf. Psalm 104:10–13. 24 That is, in all these aforementioned places that God had already prepared for them. 21

‫‪29‬‬ ‫‪2005‬‬

‫‪2010‬‬

‫‪2015‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܽ‬ ‫ܶ‬ ‫ܘܡܚܕܐ ܰܕ ܳ‬ ‫ܗܘ ݂ܬ ݀ ܰܚ ܰ‬ ‫ܝܘܬ ܰܒܪܐ ܰ‬ ‫ܦܓܥ ܳܒ ̇ܗ ܐܘܟ�܆‬ ‫ܦܓܥ ܶܫܩܝܐ ܳ‬ ‫ܰܘ ܰ‬ ‫ܕܡ ܳܪ ̇ܗ ܳܣܡ ܳܠ ̇ܗ ܰܒܐܬ ܰ� ܳܘܬܐ܀‬ ‫ܰܠ ܺ‬ ‫ܥܡܝܪܐ ܶ‬ ‫ܒܥܝܪܐ ܶܓܝܪ ܰܐ ܺ‬ ‫ܘܥܝ ܺ‬ ‫ܘܟܢ ܰܥ ܳ‬ ‫ܒܕ ̇ܗ ̱ܗܘܐ܆‬ ‫ܶ‬ ‫ܘܡܚܕܐ ܰܕ ܳ‬ ‫ܦܓܥ ܳܒ ̇ܗ ܬܶ ܰ‬ ‫ܗܘ ݂ܬ ݀ ܶܪܥܝܐ ܰܚܕܬܐ ܰ‬ ‫ܒܣܡ܀‬ ‫ܽ ܶ‬ ‫�ܓܐ ܽܐ ܳ‬ ‫ܥܝ ̇ܗ ܰ‬ ‫ܘܟܠ ̇ܗ ܰ‬ ‫ܒܢ ̈ܚ ܶ� ܶܫ ܳ‬ ‫ܘ� ܐ ܶܪ ܳ‬ ‫ܒܡ ܶ‬ ‫ܩܝ ̇ܗ܆‬ ‫ܒܛ‬ ‫ܰܘ ܰ‬ ‫ܒܦ ̈ܩ ܳܥܬܐ ܺܢ ܳ‬ ‫ܝܣܢ ܰܪܒܐ ܰܕ ܰ‬ ‫ܡܫ ܶܡܢ ܳܠ ̇ܗ܀‬ ‫ܳ ݀ ܰ ܽ ܶ‬ ‫ܘܒ ܳܝܢܬ ܰܢ ̈ܚ ܶ� ܶܫܩܝܐ ܶܣ ܰ‬ ‫ܘ� ܐ ܰ‬ ‫ܒܥ ݂ ݀‬ ‫ܬ܆‬ ‫ܪܥ ݂ܬ ܥܠ ܛ‬ ‫ܬ ܶܪ ܰ‬ ‫�ܓܐ ܶܚ ܰ‬ ‫ܡܠ ݂ ݀‬ ‫ܒܓܘ ܰܡ ܶ‬ ‫ܰܘ ܰ‬ ‫ܒܥ ݁ ݂ܬ ܰܟܕ ܰܣ ܺܒܝܥܐ܀‬ ‫ܰ ܳ ܰ ܳ ܽ ܶ‬ ‫ܘ� ܐ ܽܟ ܽ‬ ‫�ܗܘܢ ܶܓܢ̈ ܶܣܐ܆‬ ‫ܰ� ̱ܗܒܘ ̱ܗܘܘ ܩ� ܒܝܢܬ ܛ‬ ‫ܶܕ ܰ‬ ‫ܐܫܟܚܘ ܰܣܒܥܐ ܶܡܢ ܶܡ ܳ‬ ‫ܕ� ܶ� ̇ܝܗ ܰܕ ܳܐ� ܽܗܘܬܐ܀‬ ‫ܶ ܳ ܶ ܰ ܳ ܽ ܶ‬ ‫ܘ� ܐ ܳ� ܺ‬ ‫ܗܒܝܢ ܳܩ�܆‬ ‫ܘܗܐ ܡܢ ܗܝܕܝܢ ܒܝܢܬ ܛ‬ ‫ܶ ܰ‬ ‫ܺ‬ ‫ܰܕܢ ܽ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܣܩܘܢ ܽܫܘܒܚܐ ܡܐ ܕܡܣܬܡܟܝܢ ܥܠ ܡܒܘܥܐ܀‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫�ܡ ܽܒ ̈ܘܥܶܐ ܶܓܝܪ ܶܡܛܠ ܳܗ ܰܟܢ ܰܫ ܰܕܪ ܐ ܽܢܘܢ܆‬ ‫ܶ‬ ‫ܫܩܝܢ ܽ‬ ‫ܗܘܘܢ ܰܡ ܶ‬ ‫ܰܒ ܳܝܢܬ ܰܢ ̈ܚ� ܕܢܶ ܽ‬ ‫�ܟܠ ܰܚ ̈� ܳܘܬܐ܀‬ ‫ܰ‬ ‫ܬ ܰܚ ܰ‬ ‫ܘܟܕ ܶܐ ܰ‬ ‫ܪ� ݂ ݀‬ ‫ܝܘܬ ܰܒ ܳܪ ܐ ܰ‬ ‫ܬܒ ܰ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ܆‬

‫‪B 102‬‬

30

THE SIX DAYS OF CREATION: THE SIXTH DAY

2020 they settled alongside these [places] that had been prepared for them. Among the mountains waters flowed on behalf of these herds and droves which the Lord had made on the sixth day. Why was it necessary to produce grass in the meadows of the earth, except that the beasts be satisfied by His gift. Ps 147:9 2025 As it is written, “He gives to the beasts their food”, for His creatures continually receive their fill from Him.

IV. THE WORLD WAS NOW COMPLETE, PRISTINE AND

That great house25 was completed 26 on the sixth day, 27 all its beauty and the things made for it were finished. In six days the Maker perfected the six directions: 2030 height, depth and the four regions 28 that are in creation. This world that has six directions was [now] completed 29 in six days just as the Maker 30 had willed it. The days entered gradually, one after the other, and they became six; the world was fashioned, for it was necessary that it too come to be in six days. 31 BEAUTIFUL

For the images, such as house, city, etc., that Jacob uses for creation, see Introduction, p. 4–5, and line 1926, above, and note ad loc. 26 Literally, “crowned”. 27 The French translation of B. Sony, “Hymne sur la création de l’homme de l’hexaméron de Jacques de Saroug,” begins here at line 2027. 28 These four regions (Syr., penyān), were created on the fourth day; cf. E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day, 1235–1236. They are also articulated to situate Adam’s place in creation in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 35–38. 29 I.e., “crowned”. 30 Syr., ‘ābôdûtâ; cf. note 16, above. 31 Cf. note 3, above. 25

‫‪31‬‬ ‫‪2020‬‬

‫‪2025‬‬

‫‪2030‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܰ ݀ ܶ ܽ ܳ ܳ‬ ‫ܬ ̇ܗ ܶܐ ܰ‬ ‫ܰ‬ ‫ܥܠ ܽ‬ ‫ܬܪ ܰܟܒܘ ̱ܗ ܰܘܘ܀‬ ‫ܝܗܘܢ ܫܟܢ ݂ܬ ܕܡܛܠ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܡܗ ܺ‬ ‫ܘ� ܐ ܰ‬ ‫�ܟܝܢ ܰܡܝ̈ܐ ܶܡܛܠ ܳܗ ܶܠܝܢ܆‬ ‫ܰܒ ܳܝܢܬ ܛ‬ ‫ܘܒ ܶ‬ ‫ܰ� ܶ‬ ‫ܩ� ܐ ܰܕ ܰ‬ ‫ܡܟܐ ܰ‬ ‫ܥܒܕ ܳܡܪܝܐ ܰ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ܀‬ ‫�� ݂ܬ ݀ ̱ܗ ܳܘ ݂ܬ ݀ ܰܢܘܥܶܐ ܺ‬ ‫ܳ‬ ‫ܥܡܝܪܐ ܰ‬ ‫�ܡܢ ܰܐ ܰ‬ ‫ܒܡ ܶ‬ ‫�ܓ ̇‬ ‫ܝܗ ܰܕ ܐܪܥܐ܆‬ ‫ܶ‬ ‫ܶܐ � ܶܡ ܽܛܠ ܺ‬ ‫ܒܥܝܪܐ ܕܬܶ ܰ‬ ‫ܣܒܥ ܶܡܢ ܰܡܘ ܰܗܒܬܗ܀‬ ‫ܰ ܰ ܰ ܺ‬ ‫ܟܬܝܒ ܽܗܘ ܰܠ ܺ‬ ‫ܒܥܝܪܐ ܰ� ̱ܗܒ ܶܡ ܽܐܟܘܠܬܐ܆‬ ‫ܘܐܝܟܢ ܕ‬ ‫ܶ ܳ ܶ‬ ‫̈‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫��ܬܗ ܓܝܪ ܡܢܗ ܫܩܠܢ ܣܒܥܐ ܟ�ܝܘܡ܀‬ ‫ܒ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܫܬ ܰ‬ ‫ܟܠܠ ̱ܗܘܐ ܰܒܝܬܐ ܪܒܐ ܰ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ܆‬ ‫ܽ ܶ ܽ ܶ ܰ ܺ ܶ‬ ‫ܶ ܰ‬ ‫ܐܫܬ ܺ‬ ‫ܥܒ ̈� ܳܕܬܗ܀‬ ‫ܡܠܝ ̱ܗܘܐ ܟܠܗ ܫܘܦܪܗ ܘ‬ ‫ܘ‬ ‫ܰ ܺ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܓܡܪ ܥܒܘܕܐ ܒܫܬܐ ܰܝܘܡܝܢ ܠܫܬܐ ܓܒܝܢ܆‬ ‫ܐܪܒܥ ܶܦ ̈� ܳܝܢ ܺܕ ܐܝܬ ܰܠ ܺ‬ ‫ܰܪܘܡܐ ܽ‬ ‫ܘܥܘܡܩܐ ܰܘ ܰ‬ ‫ܒܪܝܬܐ܀‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ ܰ‬ ‫ܫܬ ܰ‬ ‫ܐ‬ ‫ܟܠܠ ̱ܗܘܐ ܳܥܠܡܐ ܺܕ ܐܝܬ ܶܠܗ ܐܫܬܐ ܰܓ ̈ܒܝܢ܆‬ ‫ܰ‬ ‫ܶܒܫܬܐ ܰܝ ̈ܘ ܺܡܝܢ ܐ ܰ‬ ‫ܬ ܳܥ ܽܒ ܽ‬ ‫ܝܟܢ ܰܕ ܳ‬ ‫ܨܒ ݂ ݀‬ ‫ܘܕܘܬܐ܀‬ ‫ܰ̈ ܶ ܰ ܳ ܰ‬ ‫ܬܪ ܰܚܕ ܰܘ ܰ‬ ‫ܗܘܘ ܫܬܐ܆‬ ‫ܰܫܦܘ ܰܥ�ܘ ܝܘܡܐ ܚܕ ܒ‬ ‫ܰܘ ܶ‬ ‫ܣܢܝܩ ̱ܗܘܐ ܶ‬ ‫ܬܩܢ ܳܥܠܡܐ ܳܕ ܐܦ ܽܗܘ ܺ‬ ‫ܕܒܫܬܐ ܽܢܩܘܡ܀‬

‫‪B 103‬‬

32

THE SIX DAYS OF CREATION: THE SIXTH DAY

2035 The signal went out among the four corners of the world, and It fashioned, built and brought each quadrant into existence. It set a roof over the great house and fashioned its ground floor, and in six days its beautiful decorations were constituted. The Maker stood like an architect alongside His building, 2040 in six days He had fashioned creation full of beautiful things: He formed the light on that first day that He had made, and on the second day He set the roof above the air; on the third day the sea and the dry land were separated, and the luminaries rose up to their stations on the fourth day; 2045 The waters produced the fish and the birds on the fifth day, and the earth brought forth the animals and swarming things on the sixth day. The entire world now existed, beautiful with all its embellishments, with all the beautiful and lavish things in which it was arrayed: in the heights above, in the depths below, with the resplendent sun, 2050 with the pristine air, and with its perfect formations. There was no Satan, there was no time descending into evil 32, there was no contention, nor had any snare been laid. Creation was pure, and it was a house holy and full of beautiful things, and to the Lord, the creation that He created was a beautiful creation. 33

I understand this slightly awkward phrase simply to refer ahead to that time after Adam and Eve ate from the tree of knowledge of good and evil, bringing sin into the world. For a similar expression referring to humankind’s imminent loss of the life in Paradise, see l. 2129, below. 33 Cf. Genesis 1:4, 10, 12, 18, 21, 25. 32

‫‪33‬‬ ‫‪2035‬‬

‫‪2040‬‬

‫‪2045‬‬

‫‪2050‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܳ̈ܳ ܶ‬ ‫ܰ‬ ‫ܬܗ ܳ‬ ‫ܕܥܠܡܐ ܰܐ ܰ‬ ‫ܪܒܥ܆‬ ‫ܢܦܩ ̱ܗܘܐ ܶܪܡܙܐ ܥܠ ܙ ܘ�‬ ‫ܰ ܶ ܶ‬ ‫ܐܬܩܢ ܐܢܶܝܢ ܰܘܒܢܐ ܰܘ ܺܐܩܝܡ ܽܟܠ ܶܦ ̈� ܳܝܬܐ܀‬ ‫ܘ‬ ‫ܳ ܰ‬ ‫ܰ ܰ ܶ ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܣܡ ܬܛܠܝ� �ܒܝܬܐ ܪܒܐ ܘܐܬܩܢ ܐܪܥܗ܆‬ ‫ܶ‬ ‫ܶ ܰ‬ ‫ܐܫܬܬ ܰܝ ̈ܘ ܶܡܐ ܶ‬ ‫ܬܩܢ ܽܨ ܳܘ�ܬܗ ܰܫ ܺܦ ܳܝ�ܬܐ܀‬ ‫ܘܒ‬ ‫ܳ ܳܽ ܰ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܩܡ ܥܒܘܕܐ ܐܝܟ ܐܪܕܟ� ܥܠ ܒܢ�ܢܗ܆‬ ‫ܕܡܠܝܐ ܽܫ ܶ‬ ‫ܬܩܢ ܺ‬ ‫ܘܒܐܫܬܐ ܰܝ ̈ܘ ܺܡܝܢ ܰܐ ܶ‬ ‫ܶ‬ ‫ܒܪܝܬܐ ܰ‬ ‫ܘܦ� ܐ܀‬ ‫ܒܗܘ ܰܩ ܳ‬ ‫ܓܒܠ ̱ܗܘܐ ܽܢܘܗܪܐ ܰ‬ ‫ܕܡܝܐ ܰ�ܘܡܐ ܰܕ ܰ‬ ‫ܰ‬ ‫ܥܒܕ܆‬ ‫ܳܰ‬ ‫ܒܗܘ ܰܕ ܶ‬ ‫ܬܪܝܢ ܳܣܡ ܰܬ ܺ‬ ‫ܰܘ ܰ‬ ‫ܛܠܝ� �ܥܶܠ ܶܡܢ ܐܐܪ܀‬ ‫ܰ ܺ ܳ‬ ‫ܘ�ܒܫܐ ܶܐ ܰ‬ ‫ܝܬܝܐ ܰ�ܡܐ ܰ‬ ‫ܬܦ ܰܪܫܘ ̱ܗ ܰܘܘ܆‬ ‫ܘܒܬܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܘܩܡܘ ܰܢܗܝ� ܐ ܥܠ ܡܛ�ܬܗܘܢ ܰܒܪܒܝܥܝܐ܀‬ ‫ܰܘ ܺ‬ ‫ܘ� ̈ܘ ܶܢܐ ܰܒ ܺ‬ ‫ܐܦܪܝܘ ܰܡ ܳܝ̈ܐ ܰܥܘܦܐ ܽ‬ ‫ܚܡ ܳ‬ ‫ܝܫܝܐ܆‬ ‫ܬ ܰܐܪܥܐ ܺ‬ ‫ܰܘ ܰ‬ ‫ܐܦܩ ݂ ݀‬ ‫ܒܥܝܪܐ ܰܘ� ܳ‬ ‫ܚܫܐ ܰ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ܀‬ ‫ܰ‬ ‫ܘܩܡ ܰܟܕ ܰܫ ܺܦܝܪ ܳܥܠܡܐ ܽܟ ܶܠܗ ܽ‬ ‫ܳ‬ ‫ܒܟ ܽ‬ ‫ܘܗܝ܆‬ ‫�ܗܘܢ ܶܨ ̈ܒܬ ̱‬ ‫ܰ ܰ ܰ‬ ‫�ܗܘܢ ܽܫ ܰ‬ ‫ܘܦ�ܘܗܝ ܽ‬ ‫ܽ‬ ‫ܒܟ ܽ‬ ‫ܒܟ ܽ‬ ‫ܡܥܛܦ ̱ܗܘܐ܀‬ ‫�ܗܘܢ ܽܥܘܬ ܰ�ܘܗܝ ܕ‬ ‫̱‬ ‫ܰ ܰ‬ ‫ܒܪܘܡܐ ܰܕ�ܥܶܠ ܽ‬ ‫ܰ‬ ‫ܠܬܚܬ ܶ‬ ‫ܒܫܡܫܐ ܰܕܢ ܺܗܝܪ܆‬ ‫ܒܥܘܡܩܐ ܕ‬ ‫ܰ ܽ‬ ‫ܓܡ ܺ‬ ‫ܒܬ ̈ܘ ܳܩܢܶܐ ܰܕ ܺ‬ ‫ܳܒ ܰܐܐܪ ܰܕ ܺ‬ ‫ܝܪܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܦܨܝܚ ܘ‬ ‫ܶ ܰ‬ ‫ܳ ܳ‬ ‫�ܛ ܳ‬ ‫�ܝܢܐ܆‬ ‫� ܳܣܛܢܐ ܐܦ� ܰܙܒܢܐ ܡ‬ ‫ܶ‬ ‫ܺ‬ ‫ܽ ܳ ܳ‬ ‫ܘܘܕܐ ܐܦ� ܰܦܚܐ ܐܝܬ ̱ܗܘܐ ܰܕܨ�܀‬ ‫�ܕ‬ ‫ܶ‬ ‫ܘܒܝܬܐ ܰܕܩ ܺܕܝܫ ܰܘܡ� ܽܫ ܶ‬ ‫ܺ‬ ‫ܒܪܝܬܐ ܺܕܟܝܬܐ ܰ‬ ‫ܘܦ� ܐ܆‬ ‫ܒܪܝܬܐ ܰܫ ܺܦܝܪܐ ܶܠܗ ܺ‬ ‫ܘܡ ܶܪ ܐ ܺ‬ ‫ܳ‬ ‫ܒܪܝܬܐ ܰܕܒܪܐ܀‬

‫‪B 104‬‬

34

THE SIX DAYS OF CREATION: THE SIXTH DAY

2055 Paradise had been planted 34 and its divine fruits were flourishing, the garden was bearing all sorts of spiritual blossoms. 35 Eden was enriched by the tree of life that had been planted in it, and it was giving life to all the other trees that surrounded it. A spring opened up and began to supply water 36 among the trees, 2060 and that blessed place took delight in that spiritual drink. 37 The garden delighted in that division of the rivers, and the cedars were more splendid than kings in their dominions.

V.

THE WORLD WAS COMPLETED, BUT ITS MASTER HAD NOT YET APPEARED

The hosts of heaven 38 stood in wonderment at what had been fashioned for they did not know who it was for.

As already noted above, Jacob is here presuming that the information in Genesis 2 is all part of the same account that had begun in Genesis 1; cf. introduction above, pp. 2–3. 35 Jacob, perhaps, has in mind here Ephrem, Hymns on Paradise, V.6, which provides a fuller description of the pervasive beauty, particularly of the spiritual blossoms, etc., that were found in Paradise; translated in S.P. Brock, St. Ephrem the Syrian, Hymns on Paradise, 104. 36 Both P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.104, and T. Muraoka, Jacob of Serugh’s Hexaemeron, 161, read “life” (Syr., ḥayyê), with no variant listed. Although it makes sense here it is, nonetheless, rather more likely that this reading is a later corruption introduced under the influence of the previous stanza or from a ‘spiritual’ reading of the text. The correct reading is more likely to be “water”, (Syr., mayyê), an easy scribal error. This reading, I believe, preserves Jacob’s more literal, ‘earthy’, image, and better fits with the “spiritual drink” at the end of the next line. 37 Syr., šeqyâ dĕrûḥâ; it is possible to translate this more literally, “in that drink of the spirit, or wind”, perhaps harking back to Genesis 1:2. 38 That is, the “angels” or “heavenly beings”, that had been created on the first day; see the long description in E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 173–238, 261–332. Interestingly, Jacob’s mentor Ephrem, Commentary on Genesis, I.3, only notes that Moses did not tell us when the angels were created; see E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 76, and note ad loc. 34

‫‪35‬‬ ‫‪2055‬‬

‫‪2060‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ‬ ‫ܺ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܐ ܳ� ܳܗ�̈ܶܐ܆‬ ‫ܺܢܨܝܒ ܦ ܰܪܕܝܣܐ ܘܪ ܺܘܙ ܶܝܢ ܦܐ� ̱‬ ‫ܺ‬ ‫ܛܥܝܢܐ ܰܓܢܬܐ ܽܟܠ ܐ ̈ܒ ܳܒ ܺܢܝܢ ܽ� ܳ‬ ‫ܘܚ ܳ�ܝܶܐ܀‬ ‫ܥܕܢ ܰܟ ܺܗܝܢܐ ܺܒ ܳ‬ ‫ܶ‬ ‫ܐܝܠܢ ܰܚ ̈ܶܝܐ ܰܕ ܺܢܨܝܒ ̱ܗܘܐ ܳܒ ̇ܗ܆‬ ‫�ܟܠ ܺܐ�̈ ܳ�ܢܶܐ ܰܕ ܺ‬ ‫ܟܪ ܺ‬ ‫ܘ� ܶܗܒ ܰܚ ̈ܶܝܐ ܽ‬ ‫ܳ‬ ‫ܝܟܝܢ ܶܠܗ܀‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ ܶ ܶ‬ ‫ܪܕ ܐ ܰܡܝ̈ܐ ܶܒܝܬ ܐ�̈ ܳ�ܢܶܐ܆‬ ‫ܦܬܝܚ ܰܡ ܽܒܘܥܐ ܘܡ‬ ‫ܰܘܐܬܪܐ ܺ‬ ‫ܒܫܩܝܐ ܽܕܪܘܚܐ ܶܡ ܰ‬ ‫ܒܪܝܟܬܐ ܶ‬ ‫ܬܒ ܰܣܡ ̱ܗܘܐ܀‬ ‫ܘܠܓܐ ܰܕܢ ܰ‬ ‫ܒܗܘ ܽܦ ܳ‬ ‫ܦܨܝܚܐ ܰܓܢܬܐ ܰ‬ ‫ܺ‬ ‫ܗ� ܳܘܬܐ܆‬ ‫ܰ ܶ ܳ ܺ ܳ ܶ ܰ ̈ ܶ ܽ̈ ܳ‬ ‫ܠܛ ܰܢ ܽ‬ ‫ܝܗܘܢ܀‬ ‫ܘܐ�ܙ ܐ ܕܢܨܚܝܢ ܛܒ ܡܢ ܡ�ܟܐ ܒܫܘ‬ ‫ܰ‬ ‫ܰ ܰ ̈ ܰ ܳ ܰ ܰ ܳ ̈ܶ‬ ‫ܬ ܺܗ ܺܝܪܝܢ ̱ܗܘܘ ܚܝ�ܘܬܐ ܕܫܡ�ܢܐ܆‬ ‫ܽ‬ ‫ܘܩܢܐ ܕ� ܳ� ܺ‬ ‫ܒܗܘ ܽܬ ܳ‬ ‫ܰ‬ ‫ܕܥܝܢ ̱ܗ ܰܘܘ ܶܡܛܠ ܰܡ ܽܢܘ܀‬

36

THE SIX DAYS OF CREATION: THE SIXTH DAY

2065 A bridal chamber had been made up but no one knew who the bride was, a house had been fashioned but no one could make out who would dwell in it. There was no bridegroom but his wedding feast was extravagant, and on his behalf [all] creation was busy though he had not yet been born. Behold, creatures were bringing dowries as well as wedding gifts, 2070 to offer them to a bride and groom who had not yet been made. Roses were made ready to adorn their crowns, and pairs of birds and fowl for their banquet tables. The sun dawned, rose and set on his behalf, and the moon hastened to change times on his account. 2075 Both nights and days were taking their turns,39 they were searching for Adam but there was no Adam among the trees. The house was completed 40 but there was no resident dwelling therein, there was much property but there was no owner to be in charge of it. The light was beautiful but there was no one to see it or to observe it, 2080 the firmament was lovely but there was no one dwelling there to perceive it. Fruits were falling off the trees but there was no one to eat them, vines were magnificent with their clusters but there was no one to pick them. Fish were darting about in the rivers but there was no fisherman, creation was waiting to see an heir but there was no one to inherit.

Cf. Genesis 1:14, and E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day, 1215–1218. 40 Literally, “was crowned”. 39

‫‪37‬‬ ‫‪2065‬‬

‫‪2070‬‬

‫‪2075‬‬

‫‪2080‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܺ‬ ‫ܓܢܘܢܐ ܘ� ܳ� ܺ‬ ‫ܩܛܝܪ ̱ܗܘܐ ܽ‬ ‫ܕܥܝܢ ̱ܗ ܰܘܘ ܰܟܠܬܐ ܰܡܢ ܺ ̱ܗܝ܆‬ ‫ܰܡ ܰ‬ ‫ܬܩܢ ܰܒܝܬܐ ܰ‬ ‫ܪܓ ܺ‬ ‫ܘܡܢ ܳܥ ܰܡܪ ܶܒܗ � ܺ‬ ‫ܝܫܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܽ ܶ‬ ‫ܰ‬ ‫ܘܗܝ ܶܡܫܬܘܬܗ ܶܕܝܢ ܰܟ ܺܗܝܢܐ ̱ܗ ܳܘ ݂ܬ݀܆‬ ‫ܰܚܬܢܐ ܰܠܝܬ ̱‬ ‫ܶ ܽ ܳ ܶ‬ ‫ܬܗ ܺܪܗܝܒܐ ܺ‬ ‫ܒܪܝܬܐ ܽ‬ ‫ܘܗܘ � ܺ� ܺܠܝܕ܀‬ ‫ܘܡܛܠ‬ ‫ܺ ̈ܳ ܶ̈ ܶ ܳ ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܗܐ ܶܒ ܳ‬ ‫��ܬܐ ܛ��ܢܢ ܙܒܕ ܐ ܐܦ �ܘܡ�ܢܐ܆‬ ‫�ܚܬܢܐ ܰ‬ ‫ܘܟܠܬܐ ܘ� ܺ‬ ‫ܰܕ ܰܢܩ ܳ‬ ‫ܥܒ ܺ‬ ‫�ܒܢ ̱ܗ ܰ ̈ܘܝ ܰ‬ ‫ܝܕܝܢ ̱ܗ ܰܘܘ܀‬ ‫ܰ ܰ ܰ ܰ ܰ ܽ‬ ‫ܒܬܘܢ ܰܠ ܺ‬ ‫ܟ�ܝ̈ ܰܠ ܽ‬ ‫ܝܗܘܢ܆‬ ‫ܡܬܩܢ ܘܪܕܐ ܕܢܨ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܥܘܦܐ ܰܘܕܦ ܰܪܚܬܐ ܳ‬ ‫ܰܘܙܘܓܐ ܰ‬ ‫ܠܦܬܘ� ܽܝܗܘܢ܀‬ ‫ܳܶ‬ ‫ܽ ܶ‬ ‫ܳܕ ܰܢܚ ܶܫܡܫܐ ܐܬ ܐ ܳܘ ܶܐܙܠ ܶܡܛ ܳܠܬܗ܆‬ ‫ܽ ܶ‬ ‫ܰܘ ܺܪܗܝܒ ܰܣܗܪܐ ܰܢܫ ܶ‬ ‫ܚܠܦ ܰܙ ̈ܒܢܶܐ ܶܡܛ ܳܠܬܗ܀‬ ‫ܰ ܰ ̈ ܰ ܳ ܳ ܺ ܳ ܶ‬ ‫ܬܟ ܺ‬ ‫ܶܡ ܰ‬ ‫ܝܡ ̈ܡܐ܆‬ ‫ܪܟܝܢ ̱ܗܘܘ �ܝ�ܘܬܐ ܐܦ ܐ‬ ‫ܺ‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܶܒܝܬ ܐ�̈ ܳ�ܢܶܐ܀‬ ‫ܳܒܥܝܢ � ܳܕܡ ܳܘ ܳܐܕܡ ܰܠܝܬ ̱‬ ‫ܟܠܠ ܰܒܝܬܐ ܰ‬ ‫ܡܫ ܰ‬ ‫ܰ‬ ‫ܘܠܝܬ ܳܥ ܽܡܘܪܐ ܰܕ ܰ‬ ‫ܡܕ ܰ�ܪ ܶܒܗ܆‬ ‫ܰ‬ ‫ܣܓܝ ܶܩ ܳܢܝܢܐ ܰ‬ ‫ܺ‬ ‫ܘܠܝܬ ܰܩ ܳܢܝܐ ܢܶܫܬ ܰܠܛ ܶܒܗ܀‬ ‫ܰܫ ܺܦܝܪ ܽܢܘܗܪܐ ܰ‬ ‫ܘܠܝܬ ܰܚ ܳܙܝܐ ܕܢܶ ܰ‬ ‫ܬܒ ܶܩܐ ܶܒܗ܆‬ ‫ܘܠܝܬ ܰܕ ܳ�ܪܐ ܕܢܶ ܰ‬ ‫ܬܪ ܰ‬ ‫ܰܘܦܐܶܐ ܺܪܩܝܥܐ ܰ‬ ‫ܓܪܓ ܶܠܗ܀‬ ‫ܳ‬ ‫ܳܢ ܺ‬ ‫ܬܪܝܢ ܺܦ ܶܐ� ܐ ܶܡܢ ܺܐ�̈ ܳ�ܢܶܐ ܰ‬ ‫ܘܠܝܬ ܐ ܽܟܘ�܆‬ ‫ܽ‬ ‫ܝܗܝܢ ܰ‬ ‫ܣܓ ̈ܘ ܰܠ ܶ‬ ‫ܰܦ ܳܐ�̈ܢ ܽܓ ̈ܘܦܢܶܐ ܰܒ ܽ‬ ‫ܘܠܝܬ ܳܩܛܘܦܐ܀‬ ‫ܳ ܺ‬ ‫ܒܢ ܰ‬ ‫ܗ� ܳܘܬܐ ܰ‬ ‫ܦܬܝܢ ܽ� ̈ܘ ܶܢܐ ܰ‬ ‫ܘܠܝܬ ܰܨ ܳ�ܕܐ܆‬ ‫ܪ‬ ‫ܺ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܣܟܝܐ ܒܪܝܬܐ ܕܬܚܙ ܐ �ܪܬܐ ܘܠܝܬ ̱ܗܘ ܢܐ ܪܬ܀‬

‫‪B 105‬‬

38

THE SIX DAYS OF CREATION: THE SIXTH DAY

2085 The garden was open and watching for a gardener to enter in, and the delectable fruits were looking for him to pick them.

VI. IN HIS WISDOM, GOD SAVED ADAM TO BE CREATED

How wise You are, O Maker 41, how wise You are! How beautiful You are, and how comely all the works of Your hands! 42 The light is radiant, the firmament is comely, and the sea 43 is delightful, 2090 and the swift course of the [heavenly] hosts 44 is full of beautiful things. LAST

Syr., ‘ābôdûtâ; cf. note 16, above. These two lines provide, perhaps, an instance where Jacob sounds like the Psalmist, but cf. Psalm 104:24, for its possible inspiration. See also a similar ejaculation in his Homily on the Creation of Adam, 54, in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 20–21. 43 P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.105, reads “day” (Syr., yômâ)—and it is so translated by Muraoka, Jacob of Serugh’s Hexaemeron, 163, l. 169, with no variant given. Jacob, however, is once again providing one of his brief review descriptions of the daily progression of the creation that has been accomplished to this point. Thus, it seems that the original reading should be that of Bedjan’s variant in n.8: “sea” (Syr., yammâ), for it was “the sea” that was created on day three after the light and the firmament (l. 2089) and before “the hosts”, “the birds” and “the beasts” on days four through six (ll. 2090–2092, not “the day”; see further in introduction, above, pp. 9–10. 44 Syr., ḥaylāwātâ. While this term refers more commonly to angels or heavenly beings (cf. E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 84, 111, 121, 178, esp., 252, et al.), Jacob employs it here to refer to the sun, moon and stars; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day, 1253, 1401, 1491; E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day, 1215–1218, 1593. 41 42

‫‪39‬‬ ‫‪2085‬‬

‫‪2090‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܺ‬ ‫ܦܬܝܚܐ ܰܓܢܬܐ ܰܘ ܰ‬ ‫ܠܓ ܳܢܢܐ ܳܚܝܪܐ �ܶ ܽܥܘܠ܆‬ ‫ܶ‬ ‫ܽ‬ ‫ܰܘ ܰ‬ ‫ܡܣ ܶܟܝܢ ܶܠܗ ܺܦ ܶܐ� ܐ ܺ‬ ‫�ܓܝܓܐ ܢܶܩܛܘܦ ܐ ܽܢܘܢ܀‬ ‫ܝܡ ݁ܬܝ ܳܥ ܽܒ ܽ‬ ‫ܘܕܘܬܐ ܡܐ ܰܚ ܺܟ ܰ‬ ‫ܡܐ ܰܚ ܺܟ ܰ‬ ‫ܝܡ ݁ܬܝ܆‬ ‫ܶ‬ ‫ܡܐ ܰܫ ܺܦ ܰ‬ ‫ܝܪ ݁ܬܝ ܰܘܦܐܐ ܽܟ ܶܠܗ ܥ ܳܒܕܐ ܺܕ ̈ܐܝ ܰܕܝܟܝ܀‬ ‫ܰܚ ܺܒܝܒ ܽܢܘܗܪܐ ܰܘܦܐܶܐ ܺܪܩܝܥܐ ܰܘ ܺ‬ ‫ܪܓܝܓ ܰ�ܡܐ܆‬ ‫ܘܡܠܝܐ ܽܫ ܶ‬ ‫ܰ‬ ‫ܘܦ� ܐ ܽܐܘܪܚܐ ܺܪܗܝܒܬܐ ܰ‬ ‫ܕܚ ̈ܝ ܰ� ܳܘܬܐ܀‬

40

THE SIX DAYS OF CREATION: THE SIXTH DAY

The air is pleasing to the birds that fly around in it, and the beasts are becoming in the meadows of Nisan and on all the mountains. The entire world was beautifully fashioned and is looking toward mankind; O Maker, 45 command him to enter and take possession of what is his. 2095 The bed is made and laid out for the wedding couple though they are not there, Grant them to come, enter and receive their marriage gifts. A great banquet is all prepared and is full of beautiful things, but there is no bridegroom at the wedding feast made for him. The Maker 46 timed this all out in a most excellent manner, 2100 that [only] at the end, when everything had been fashioned, would Adam enter in. This is the natural thing—one constructs a house and then adorns it; only afterwards does its owner enter to live in the dwelling he constructed. So, a bride and groom do not enter into their marriage chamber until all the decorations for their banquet have been finished. 2105 The Maker 47 held Adam back so that he would appear last, that he enter in and find the house already fashioned and full of good things. Thus, when Adam did enter, the great house would be in no need for anything else to be added to what had been fashioned for it. It is a good thing that the Godhead alone

Syr., ‘ābôdûtâ; cf. note 16, above. Syr., ‘ābôdûtâ; cf. note 16, above. 47 Syr., ‘ābôdûtâ; cf. note 16, above. 45 46

‫‪41‬‬

‫‪2095‬‬

‫‪2100‬‬

‫‪2105‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܕܡ ܰ‬ ‫ܪܚܝܡ ܳܐ ܰܐܪ ܶܡܢ ܳܦ ܰܪܚܬܐ ܶ‬ ‫ܰܘ ܺ‬ ‫ܬܟܪܟܐ ܶܒܗ܆‬ ‫ܽ ܺ‬ ‫ܰ‬ ‫ܘܦܐܝܐ ܺ‬ ‫ܝܣܢ ܰܘ ܽ‬ ‫�ܓܝ ܺܢ ܳ‬ ‫ܒܥܝܪܐ ܰ‬ ‫ܒܡ ܰ‬ ‫ܒܟܠ ܛܘ�ܝܢ܀‬ ‫ܰ‬ ‫ܰܫ ܺܦܝܪ ܰܡ ܰ‬ ‫ܬܩܢ ܽܟ ܶܠܗ ܳܥܠܡܐ ܰܘ �� ܳܢܫ ܳܚܐܪ܆‬ ‫ܦܩܘܕܝ ܶܠܗ ܺܢܐܬܶ ܐ ܰܢܩ ܶܕ ܐ ܺܕ ܶ‬ ‫ܘܕܘܬܐ ܽ‬ ‫ܳܥ ܽܒ ܽ‬ ‫ܝܠܗ܀‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܕܚܬܢ̈ܐ ܰܟܕ ܰܠܝܬ ܐ ܽܢܘܢ܆‬ ‫ܡܫܘܝܐ ܳܘܪܡܐ ܰܥܪܣܐ‬ ‫ܰܶ ܺ ܽ‬ ‫ܥ�ܘܢ ܰܢܩ ܽ‬ ‫ܐܬܘܢ ܢܶ ܽ‬ ‫ܘܡ� ܰܢ ܽ‬ ‫ܒ�ܘܢ ܽ� ܳ‬ ‫ܝܗܘܢ܀‬ ‫ܐܦܣ ܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܚ�ܘ� ܪܒܐ ܰܡܬܩܢ ܟܠܗ ܰܘܡ� ܽܫܘܦ� ܐ܆‬ ‫ܰ ܺ ܶ ܶ ܽ‬ ‫ܫܬܘܬܐ ܰܕ ܺ‬ ‫ܘܚ ܰ‬ ‫ܰ‬ ‫ܥܒܝܕܐ ܶܠܗ܀‬ ‫ܬܢܐ ̱ܗܘ ܚܣܝܪ ܡܢ ܡ‬ ‫ܰܫ ܺܦܝܪ ܰܫ ܺܦܝܪ ܢܶ ܰ‬ ‫ܛܪ ݂ܬ ݀ ܰܙܒܢܐ ܳܥ ܽܒ ܽ‬ ‫ܘܕܘܬܐ܆‬ ‫ܽ ܽ̈ܳܺ ܶ ܶ ܳ‬ ‫ܒܫ ܳ‬ ‫ܰܕ ܽ‬ ‫ܗܘܐ ܐ ܳܕܡ܀‬ ‫ܘܠܡܐ ܕܟܠ�ܬ ܘܩܢܝܢ ܢ‬ ‫ܰ ܶ ܰܰ‬ ‫ܳ‬ ‫ܡܟܢܐ ̱ܗܝ ܳܗ ܶܕ ܐ ܕܢܶ ܰ‬ ‫ܬܩܢ ܰܒܝܬܐ ܘܕܢ�ܛܒܬ܆‬ ‫ܗܘܐ ܽ‬ ‫ܒܥܘܡܪܐ ܰܕ ܶ‬ ‫ܶ‬ ‫ܘܟܢ ܳܥ ܽܡܘܪܐ ܳܥܐܶܠ ܢܶ ܶ‬ ‫ܬܩܢ܀‬ ‫ܘܟܠܬܐ ܳܥ ܺ‬ ‫ܳܐܦ� ܰܚܬܢܐ ܰ‬ ‫ܓ� ̈ܘ ܰܢ ܽ‬ ‫ܐܠܝܢ ܰܠ ܽ‬ ‫ܝܗܘܢ܆‬ ‫ܺ ܺ ܽ ܽ ܶ̈ ܶ‬ ‫ܬܐ ܰܕ ܽ‬ ‫ܚ� ̈ܘ ܰܠ ܽ‬ ‫ܝܗܘܢ܀‬ ‫ܰܟܕ � ܓܡܝܪܝܢ ܟ�ܗܘܢ ܨܒ‬ ‫ܶ ܶ ܳ‬ ‫�ܚܪܬܐ ܢܶ ܰ‬ ‫ܛܪ ݂ܬ ݀ ܳܥ ܽܒ ܽ‬ ‫ܰ‬ ‫ܗܘܐ ܐ ܳܕܡ܆‬ ‫ܘܕܘܬܐ ܕܢ‬ ‫ܶ ܽ‬ ‫ܕܡ ܰ‬ ‫ܕ�ܶ ܽܥܘܠ ܢܶ ܰ‬ ‫ܫܟܚ ܰܒܝܬܐ ܰ‬ ‫ܬܩܢ ܰܘܡ� ܛ ̈ܘ ܶܒܐ܀‬ ‫ܕܥܠ ܳܐ ܳܕܡ � ܢܶ ܶ‬ ‫ܕܡܐ ܰ‬ ‫ܗܘܐ ܺ‬ ‫ܣܢܝܩ ܰܒܝܬܐ ܰܪܒܐ܆‬ ‫ܽ‬ ‫ܶ ܰ‬ ‫ܺ‬ ‫ܬܬ ܰ‬ ‫ܘܗܝ܀‬ ‫ܕܢ‬ ‫ܘܣܦ ܶܒܗ ܰܐ̱ܚܪܢܐ ܶܡ ܶܕܡ ܰܥܠ�ܬ ̈ܘ ܳܩ ܰܢ ̱‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰܫܦܝܪ ̱ܗܘ ܠ ̇ܗ ��ܗܘܬܐ ܕܝ ܒ�ܚܘܕ ̇ܝܗ܆‬

‫‪B 106‬‬

42

THE SIX DAYS OF CREATION: THE SIXTH DAY

2110 built the world and then at the end made Adam aware of it. If the Lord had created Adam at the beginning, it might be thought that [Adam] had even advised [God] as to what was to be. Because there was no one with the Creator, it is written in the prophet “Whom did He consult … and [who] showed Him the path” 48 of what He should do? 2115 “I stretched out the heavens alone”, said the Lord, “and by myself I spread out the earth”49 in the beginning when it was created. If the Lord had created Adam before the [rest of] creation, He could not have “stretched out the heavens alone” when it 50 was stretched out. But since Adam had not been present during the activity of creation, 51 2120 to observe creation coming into existence, he would have been in error had he even said, “When the Lord stretched out the heavens and spread out the earth I was with Him 52 and I was watching Him”. Although He held back [Adam] and made him at the last, at the completion, He could have assented that [Adam] be His companion if it were possible.

Isaiah 40:14. Isaiah 44:24. 50 The subject here must be ‘creation’ as the only feminine noun in the sentence. 51 Syr., bōrôyûtâ. This term is literally an abstract, so “act, or process, of creating; creation,” and often in Jacob’s usage even “Creator”. See Jacob, Homily on the Six Days of Creation: The Third Day, Introduction, 5. 52 The phrase may stem from Proverbs 8:27, but this text refers to Wisdom, not to Adam. 48 49

‫‪43‬‬ ‫‪2110‬‬

‫‪2115‬‬

‫‪2120‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܳ‬ ‫ܳ ܶ‬ ‫�ܥܠܡܐ ܶ‬ ‫ܬܗ ܳ‬ ‫ܘܟܢ ܰܐ ܶ‬ ‫�ܚܪܬܐ ܐ ܳܕܡ܀‬ ‫ܪܓܫ ܶܒܗ‬ ‫ܒܢ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐ ܽܠܘ ܒܪܝ ̱ܗܝ ̱ܗܘܐ ܡܪܝܐ � ܳܕܡ ܡܢ ܽܫܘܪܝܐ܆‬ ‫ܶ ܰ‬ ‫ܕܡܢܐ ܢܶ ܶ‬ ‫ܣܬܒܪܐ ̱ܗ ܳܘ ݂ܬ ݀ ܳܕ ܐܦ ܳܡ ܶܠ ݂ܟ ̱ܗܘܐ ܳ‬ ‫ܗܘܐ܀‬ ‫ܡ‬ ‫ܺ‬ ‫ܽ‬ ‫ܘܥܠ ܰ‬ ‫ܰ‬ ‫ܕܠܝܬ ̱ܗܘܐ ܐ̱ ܳܢܫ ܰܥܡ ܳܒܪܘܝܐ ܟܬܝܒ ܰܒ ܺ‬ ‫ܢܒܝܐ܆‬ ‫ܽ‬ ‫ܶ‬ ‫ܒܡ ܽܢܘ ܐ ܶ‬ ‫ܕܡܢܐ ܢܶ ܶ‬ ‫ܘܚܘ�ܶܗ ܐܘܪܚܐ ܳ‬ ‫ܰ‬ ‫ܬܡܠ ݂ܟ ܰ‬ ‫ܥܒܕ܀‬ ‫ܳ‬ ‫ܬܚܬ ܰ‬ ‫�ܚ ܰ‬ ‫ܫܡܝܐ ܰܒ ܽ‬ ‫ܶܡ ܶ‬ ‫ܘܕܝ ܰܠܡ ܐ ܰܡܪ ܳܡܪܝܐ܆‬ ‫ܶ‬ ‫ܘܠܝ ܶܪܩܥܶܬ ܰܐܪܥܐ ܺ‬ ‫ܘܡܢܝ ܺ‬ ‫ܶ‬ ‫ܒܪ ܺܫܝܬ ܰܟܕ ܐ ܰ‬ ‫ܪ� ݂ ݀‬ ‫ܬܒ ܰ‬ ‫ܬ܀‬ ‫ܶܐ ܽܠܘ ܳ‬ ‫ܒܪܝ ̱ܗܝ ̱ܗܘܐ ܳܡܪܝܐ ܳ� ܳܕܡ ܳ‬ ‫ܩܕܡ ܶܒ ܳ‬ ‫��ܬܐ܆‬ ‫ܰ‬ ‫ܫܡܝܐ ܰܐܝܟ ܶܕ ܰ‬ ‫ܡܬܚ ̱ܗܘܐ ܰ‬ ‫ܬܚ ݂ ݀‬ ‫�ܚ ܰ‬ ‫ܰܠܘ ܰܒ ܽ‬ ‫ܐܬܡ ܰ‬ ‫ܬ܀‬ ‫ܘܗܝ‬ ‫ܘܕ ̱‬ ‫ܰ‬ ‫ܘܟܕ ܳܛܒ ܳܐ ܳܕܡ � ܰܩ ܺܪܝܒ ̱ܗܘܐ ܳ‬ ‫�ܒ ܽܪ ܽ‬ ‫ܘ�ܘܬܐ܆‬ ‫ܳ‬ ‫ܚܙ ܐ ܶܡܚܙܐ ܳܕܗܘܝܐ ܺ‬ ‫ܕܢܶ ܶ‬ ‫ܒܪܝܬܐ ܛܥܶܐ ̱ܗܘܐ ܶܠܗ܀‬ ‫ܳ ܳ‬ ‫ܰ ܳ ܰ‬ ‫ܬܚ ̱ܗܘܐ ܳܡܪܝܐ ܰ‬ ‫ܫܡܝܐ܆‬ ‫ܐܦ ܐ ܰܡܪ ̱ܗܘܐ ܕܟܕ ܡ‬ ‫ܰ‬ ‫ܳܘܪ ܰܩܥ ܰܐܪܥܐ ܶܐ̱ܢܐ ܰܥ ܶܡܗ ̱ܗ ܺܘܝܬ ܶ‬ ‫ܘܒܗ ܳܚܐܪ ̱ܗ ܺܘܝܬ܀‬ ‫ܘܟܕ ܳܛܒ ܰܢ ܶ‬ ‫ܒܫ ܳ‬ ‫ܰ‬ ‫ܛܪܗ ܰ‬ ‫ܒܚܪܬܐ ܰܘ ܽ‬ ‫ܘܥ ܶ‬ ‫ܒܕܗ ܰ‬ ‫ܘܠܡܐ܆‬ ‫ܶ‬ ‫ܶ‬ ‫ܗܘܐ ܰܚ ܶ‬ ‫ܒܪܗ ܐ ܽܠܘ ܐ ܰ‬ ‫ܰܩ ܶܒܠ� ܰ‬ ‫ܘܗܝ ܢܶ ܶ‬ ‫ܫܟܚ܀‬ ‫ܥ� ̱‬

‫‪B 107‬‬

44

THE SIX DAYS OF CREATION: THE SIXTH DAY

2125 If He had created [Adam] and then the creation came into being, who would have said, “If he had been a companion when they were created”? For this reason the Wise One of the ages found it pleasing [and] “He stretched out the heavens and spread out the earth, He alone”. Some time later when error had entered into the world, 2130 He refuted it for Adam [when He said] “I alone spread out the earth”. 53 as if to say, “You were not with me while I was creating. I created you the last thing but you exalted yourself as if you were the first thing”. In that knowledge that does not pass away, 54 Adam was held in reserve that Adam might come into existence [only] when all that was fashioned was completed.

VII. GOD INTRODUCES HIS IMAGE INTO THE HOUSE HE

2135 That great house was completed, crowned and adorned, the heavens were now set over it as its roof. When all creation had been adorned, but there was as yet no Adam, the palace of the worlds 55 had been fashioned and stood there in all its beauty. HAS CONSTRUCTED

Cf. Isaiah 44:24, Job 9:8. This phrase was apparently a popular one in early Syriac literature; cf. Ephrem, Letter to Publius, 6, in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 344, and Isaac the Teacher, Homily on the Solitaries, 2, in Bedjan, Homiliae S. Isaaci Syri Antiocheni I, 49. Jacob himself also uses the phrase elsewhere; see his Homily on the Creation of Adam, 54, in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 20–21, and his Homily, Was Adam Created Mortal or Immortal?, in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la Création, II.150. 55 Here and below, l. 2155, Jacob uses the plural “worlds” to refer to both the invisible (which he sometimes refers to as the ‘other world’ (Syr., ‘almâ ḥĕrînâ) and the visible world. See also the brief discussion in T. Bou Mansour, La théologie de Jacques de Saroug, I. 4–7. 53 54

‫‪45‬‬ ‫‪2125‬‬

‫‪2130‬‬

‫‪2135‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܶ ܳ ܶܰ‬ ‫ܶܐ ܽܠܘ ܳ‬ ‫ܳ‬ ‫ܠܗܘܝܐ܆‬ ‫��ܬܐ ܐ̱ܬ ̈ܝ‬ ‫ܒܪܝ ̱ܗܝ ̱ܗܘܐ ܘܟܢ ܒ‬ ‫ܕܚ ܰ‬ ‫ܒܪ ܐ ̱ܗܘ ܰܟܕ ܶܡ ܰ‬ ‫ܬܒ ܳ‬ ‫ܳܡܢ ܳܐ ܰܡܪ ̱ܗܘܐ ܶܐ � ܰ‬ ‫��ܢ܀‬ ‫ܳ ̈ ܶ ܰ ܶ ܰ ܶ‬ ‫ܶܡ ܽܛ ܳ‬ ‫ܬܓܐܐ܆‬ ‫�ܗܢܐ ܰܚ ܺܟܝܡ ܥ�ܡܐ ܟܕ ܡ‬ ‫ܰ‬ ‫ܡܬܚ ܰܠ ܰ‬ ‫�ܚ ܰ‬ ‫ܫܡܝܐ ܰܘ ܰܪܩܥ ܰܐܪܥܐ ܽܗܘ ܰܒ ܽ‬ ‫ܘܗܝ܀‬ ‫ܘܕ ̱‬ ‫ܳ ܰ‬ ‫ܬ ܶܠܗ ܳ‬ ‫ܬܪ ܰܙ ̈ܒܢܶܐ ܰܟܕ ܥܶ ܰܠ ݂ ݀‬ ‫�ܥܠܡܐ ܽܛ ܰ‬ ‫ܘܥܝܝ܆‬ ‫ܘܒ‬ ‫ܰ ܳ ܳ ܳ ܰ ܽ ܰ ܰ ܶ ܶ ܰ‬ ‫ܐܟܣ ̇ܗ � ܕܡ ܕܒ�ܚܘܕܝ ܠܡ ܪܩܥܬ ܐܪܥܐ܀‬ ‫ܰ ܰ ܺ ܰ ܰ‬ ‫ܐܡܪ ܐܢ̱ܬ ܰܠܘ ܰܥܡܝ ̱ܗ ܰܘܝܬ ܰܟܕ ܳܒ ܶܪ ܐ ̱ܗ ܺܘܝܬ܆‬ ‫ܐܝܟ ܕ�ܡ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܳ ܶ ܰܰ‬ ‫�ܚܪܬܐ ܺ‬ ‫ܰ‬ ‫ܒܪܝܬ ݂ܟ ܰܘܐܝܟ ܩܕܡܝܐ ܡܫܬܩܠ ܐܢܬ܀‬ ‫ܳ‬ ‫ܺ‬ ‫ܒܗܝ ܺܝ ܰܕܥܬܐ ܕ� ܶܡ ܰ‬ ‫ܳ‬ ‫ܬܥܒܪܐ ܢܛܝܪ ̱ܗܘܐ ܐ ܳܕܡ܆‬ ‫ܽ‬ ‫ܕܢܶ ܶ‬ ‫ܗܘܐ ܳܐ ܳܕܡ ܡܐ ܶܕ ܰ‬ ‫ܐܬܡ ܺܠܝܘ ܽܟܠ�ܬ ̈ܘ ܳܩ ܺܢܝܢ܀‬ ‫ܰ‬ ‫ܶ ܰ‬ ‫ܶ ܰ‬ ‫ܐܫܬ ܺ‬ ‫ܐܫܬ ܰ‬ ‫ܟܠܠ ̱ܗܘܐ ܶܘܐ�ܛ ܰܒܬ ̱ܗܘܐ܆‬ ‫ܡܠܝ ̱ܗܘܐ ܘ‬ ‫ܘ‬ ‫ܰ ܰ ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰܒܝܬܐ ܪܒܐ ܕܒܬܛܠܝܠܗ ܫܡܝܐ ܣܝܡܐ܀‬ ‫ܳ‬ ‫��ܬܐ ܰ‬ ‫ܰ‬ ‫ܘܟܕ ܶܐ ܰ�ܛ ܰܒܬ ܽܟܠ ܶܒ ܳ‬ ‫ܘܠܝܬ ܽ ̱ܗܘ ܐ ܳܕܡ܆‬ ‫�ܗܘܢ ܽܫ ܶ‬ ‫ܒܝܪܬ ܳܥ ̈� ܶܡܐ ܽ‬ ‫ܬ ܰ‬ ‫ܒܟ ܽ‬ ‫ܬ ܳܩ ܰܡ ݂ ݀‬ ‫ܩܢ ݂ ݀‬ ‫ܘܬܶ ܰ‬ ‫ܘܦ� ܐ܀‬

‫‪B 108‬‬

46

THE SIX DAYS OF CREATION: THE SIXTH DAY

The Maker then wished, in this great palace that He had built, 2140 to erect [His] image to be the glory of all His works, that through him all the beauties of His creation might be made known, and that the Lord might be more pleased in him than in all He had fashioned. God built a magnificent city full of beautiful things, it is only just that the image of the king should stand within it. 2145 This city of the world was fashioned by God, it is appropriate that the image of God should stand within it. It is also fitting that in that amazing building that He built His image be depicted and by it He be glorified by those who look upon it. All the beautiful things of creation were enclosed within it, 2150 and in it that wondrous architect who created it should be glorified. God wished to create Adam as a fitting image, a beloved icon, a likeness of his Lord, the head spring, the source of species, the father of races, the ruler of the world, a god of flesh,56 the anointed of the Father, the image of His Son, 2155 the bond of the worlds, a haven for rest from His task of making [everything], the new Lord who was set there to inherit the entire world. “Let us make man in our image,” He said, “and in our likeness,” Gen 1:26 a new work of which there is no like in the world. That phrase that was spoken about Adam was not the same Syr., ’alāh besrâ. This precise phrase is also found in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 3. Isaac the Teacher uses the very same phrase in his “Homily on Adam and Eve”, Ms. Vat. Syr. 120, f. 161r. Earlier in this mêmrâ, On Day 1, line 123, he refers to Adam being “like a God” (Syr., ’ayk ’alāhâ); see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 123. Ephrem calls Adam a “second God over creation”; see his Commentary on Genesis I.26, translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 116. In contrast, Narsai only calls Adam “kin to the angels”; see his Homily on the Constitution of Adam and Eve, 7, in P. Gignoux, Homélies de Narsaï sur la creation, 192–193. 56

‫‪47‬‬

‫‪2140‬‬

‫‪2145‬‬

‫‪2150‬‬

‫‪2155‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܨܒܐ ܳܥ ܽܒܘܕܐ ܰܕ ܳ‬ ‫ܒܗܝ ܺܒܝܪܬܐ ܰܪܒܬܐ ܰܕܒܢܐ܆‬ ‫ܳܽ ܽ ܶ‬ ‫ܺܢܩܝܡ ܶܠܗ ܰܨܠܡܐ ܕܢܶ ܶ‬ ‫ܗܘܐ ܽ‬ ‫ܘܕܘܬܗ܀‬ ‫�ܫܘܒܚܐ ܕܥܒ‬ ‫ܶ ܶ ܰ ܽ ܽ ܽ ܽ ܶ ܳܽ ܽ ܶ‬ ‫ܘ�ܘܬܗ܆‬ ‫ܘܒܗ ܢܬ�ܕܥܘܢ ܟ�ܗܘܢ ܫܘܦ� ܐ ܕܒܪ‬ ‫ܽ‬ ‫̈‬ ‫ܳ‬ ‫ܘܒܗ ܡܐ ܰ‬ ‫ܶ‬ ‫ܒܕܗ ܢܶ ܺ‬ ‫ܕܥ ܶ‬ ‫ܘܗܝ܀‬ ‫ܬܬ�ܝܚ ܳܡܪܝܐ ܶܡܢ ܰ ܬ ܘܩ ܰܢ ̱‬ ‫�ܝܬ ܽܫ ܶ‬ ‫ܡܕܝܢ̱ܬܐ ܰܪܒܬܐ ܰܡ ܰ‬ ‫ܺ‬ ‫ܘܦ� ܐ ܒܢܐ ܐ ܳܠܗܐ܆‬ ‫ܰܘܕ ܽܢܩܘܡ ̱ܗܘܐ ܳܒ ̇ܗ ܽ�ܘܩܢܶܗ ܰ‬ ‫ܕܡܠܟܐ ܺܟ ܽܐܢܘܬܐ ̱ܗ ܳܘ ݂ܬ݀܀‬ ‫ܺ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܩܢ ݂ ݀‬ ‫ܬܬ ܰ‬ ‫ܺ‬ ‫ܡܕ ܰܝܢܬ ܬ ܶܒܝܠ ܐ‬ ‫ܬ ̱ܗ ܳܘ ݂ܬ ݀ ܶܡܢ ܐ ܳܠܗܐ܆‬ ‫ܳܰ‬ ‫ܘܫ ܺܦܝܪ ܗܘܐ ܶܠܗ ܰܕ ܽܢܩܘܡ ܗܘܐ ܳܒ ̇ܗ ܶ‬ ‫ܰ‬ ‫ܨܠܡ ܐܠܗܐ܀‬ ‫̱‬ ‫̱‬ ‫ܒܒ ܳܢܝܢܐ ܺ‬ ‫ܳܐܦ ܳܙ ܶܕܩ ̱ܗܘܐ ܰܕ ܶ‬ ‫ܬܡܝܗܐ ܰܕܒܢܐ܆‬ ‫ܰ‬ ‫ܬܬܨܝܪ ܰܨ ܶ‬ ‫�ܡܗ ܶ‬ ‫ܢܶ ܺ‬ ‫ܘܒܗ ܢܶܫܬ ܰܒܚ ܶܡܢ ܰܚ ܳܙ�̈ܶܐ܀‬ ‫ܶ ܰ‬ ‫�ܗܘܢ ܽܫ ܶ‬ ‫ܣܬ ܽ‬ ‫ܝܟܘܢ ܶܒܗ ܽܟ ܽ‬ ‫ܘܦ� ܐ ܳ‬ ‫ܕܒ ܽܪ ܽ‬ ‫ܘ�ܘܬܐ܆‬ ‫ܘܢ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܡܝܗܐ ܰܕ ܳ‬ ‫ܘܒܗ ܢܶܫܬ ܰܒܗ ܰܗܘ ܐ ܺܪܕܟ� ܺ‬ ‫ܶ‬ ‫ܒܪܝ ̱ܗܝ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܘܗܝ � ܳܕܡ ܰܨܠܡܐ ܰܦܐܝܐ܆‬ ‫ܨܒܐ ܐ ܳܠܗܐ ܕܢܶܒܪ ̱‬ ‫ܪܚܝܡܐ ܽ‬ ‫ܕܡܘܬܐ ܳ‬ ‫ܽ�ܘܩܢܐ ܺ‬ ‫ܕܡ ܶܪܗ ܺܪܫ ܰܡ ܽܒܘܥܐ܀‬ ‫ܽ‬ ‫ܶܺ‬ ‫ܺ‬ ‫ܕܓܢ̈ ܶܣܐ ܰܐܒܐ ܕܛ ̈‬ ‫ܡܥܝܢܐ ܶ‬ ‫ܘܗ ܶܡܐ ܰܫ ܺܠܝܛ ܬܒܝܠ܆‬ ‫ܝܚܗ ܰܕ ܐܒܐ ܽܨܘܪܬܐ ܰܕ ܶ‬ ‫ܰܐ ܳܠܗ ܶܒܣܪܐ ܺ‬ ‫ܡܫ ܶ‬ ‫ܒܪܗ܀‬ ‫ܘܚ ̇ܗ ܳ‬ ‫ܚܙܩܐ ܳ‬ ‫ܕܥ ̈� ܶܡܐ ܺ‬ ‫ܕܥ ܽܒ ܽ‬ ‫ܳ‬ ‫�ܡܐܢܐ ܰܕܢ ܳ‬ ‫ܘܕܘܬܐ܆‬ ‫ܳܡܪܐ ܰܚܕܬܐ ܶܕ ܺ‬ ‫ܐܬܬܣܝܡ ܺܢܐ ܰܪܬ ܳܥܠܡܐ ܽܟ ܶܠܗ܀‬ ‫ܰ ܰ ܶܰ ܳ ܰ ܽ ܰ‬ ‫ܢܶ ܶ‬ ‫ܕܡܘܬܢ܆‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܒܨ�ܡܢ ܐܡܪ ܐܦ ܒ‬ ‫ܺ‬ ‫ܥܒܕܐ ܰܚܕܬܐ ܰܕ ܳܕܕ ܶܡܐ ܶܠܗ ܳ‬ ‫ܳ‬ ‫ܒܥܠܡܐ � ܐܝܬ܀‬ ‫ܳܳ‬ ‫ܳ ݀ ܳ ܰ ܳ ܶ ܽ‬ ‫ܕܡܛܠ ܐܕܡ܆‬ ‫� ܳܕܡܝܐ ̱ܗܘ ݂ܬ ܗܝ ܒ ݂ܪܬ ܩ�‬

‫‪B 109‬‬

48

THE SIX DAYS OF CREATION: THE SIXTH DAY

2160 as those other words [spoken] with regard to the [rest of] creation. For in the case of everything [else] [God] said, “Let there be …,” and it came into being, but He did not wish to say “Let there be Adam,” as with everything else. In the case of Adam He did not say, “Let there be Adam;” instead, “Let us make man in Our image” was said. 2165 When He said, “Let there be light”, “Let there be a firmament,” [etc.], it was a command by which these works came into being—by the signal alone! But when He said, “Let us make man,” He lowered Himself to make with His own hands 57 an image that was the greatest in all creation. [He created] creatures with a signal, but Adam with the hands of the Godhead, 2170 so that at his creation that Image of God might be honored. It was also fitting that in that marvelous building that He built there be Adam who was the image of the Godhead. For this reason it was not said, “Let there be Adam”, Gen 1:26 but “Let us make man in our own image and likeness”. 2175 This one whom He made [i.e., Adam] was close58 to Him while He was creating, he was joined to Him and united to Him in great love.

VIII.

ADAM WAS MADE IN A UNIQUE MANNER AS THE IMAGE OF GOD

God made for Himself an image with the soil of the earth; Gen 1:26, 2:7 His love brought Him down and He painted His image from the dust. He came down from on high, That One whose essence is higher than all, Jacob here seems to understand these hands in a literal sense, while his Christian predecessors often differed over whether these hands were His Son, His Spirit, or one each; see M. Alexandre, Le commencement du livre Genèse I–V, 235, for some early interpretations. 58 See ll. 2205–2210, below. 57

‫‪49‬‬ ‫‪2160‬‬

‫‪2165‬‬

‫‪2170‬‬

‫‪2175‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫�ܗ ܶܠܝܢ ܳ ̈ܩ ܶ� ܐ ܳ‬ ‫ܳ‬ ‫ܚ� ܶܢܐ ܰܕ ܰ‬ ‫ܗܘܘ ܰܥܠ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫̱‬ ‫�ܡ ܶܕܡ ܕܢܶ ܶ‬ ‫ܶܐ ܰܡܪ ̱ܗܘܐ ܶܓܝܪ ܰܥܠ ܽܟ ܶ‬ ‫ܗܘܐ ܰܘܗܘܐ܆‬ ‫ܗܘܐ ܳܐ ܳܕܡ ܰܐܝܟ ܽܟ ܶ‬ ‫ܐܡܪ ܕܢܶ ܶ‬ ‫ܘ� ܨܒܐ ܺܕܢ ܰ‬ ‫�ܡ ܶܕܡ܀‬ ‫ܶ ܶ ܳ ܶ‬ ‫ܽ ܳ‬ ‫ܗܘܐ ܐ ܳܕܡ ܐ ܰܡܪ܆‬ ‫ܶܡܛܠ ܐ ܳܕܡ � ̱ܗܘܐ ܕܢ‬ ‫ܰ‬ ‫ܶܐ � ܕܢܶ ܶ‬ ‫ܒܨ ܰ‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܰ‬ ‫�ܡܢ ܶܡܬܐܡܪܐ ̱ܗ ܳܘ ݂ܬ݀܀‬ ‫ܗܘܐ ܽܢܘܗܪܐ ܢܶ ܶ‬ ‫ܰܟܕ ܳܐ ܰܡܪ ̱ܗܘܐ ܢܶ ܶ‬ ‫ܗܘܐ ܺܪܩܝܥܐ܆‬ ‫ܥܒ ̈ܕܶ ܐ ܶ‬ ‫ܘܩܕܢܐ ̱ܗܘܐ ܳܕܩܡܘ ܶܒܗ ܳ‬ ‫ܒܪܡܙܐ ܰܒ ܽ‬ ‫ܽܦ ܳ‬ ‫�ܚܘܕ܀‬ ‫ܶ ܰ ܺ‬ ‫ܰܟܕ ܶܕܝܢ ܶܐ ܰܡܪ ܕܢܶ ܶ‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܽܗܘ ܐܬܬܚܬܝ܆‬ ‫ܕܢܶ ܶ‬ ‫ܥܒܕ ܺܒ ̈‬ ‫ܘܗܝ ܰܨܠܡܐ ܰܕܪܒ ܽ ̱ܗܘ ܶܡܢ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܐܝ ܰܕ ̱‬ ‫ܺ‬ ‫ܒܪܝܬܐ ܶ‬ ‫ܒܪܡܙܐ ܳܘ ܳܐܕܡ ܺܒ ̈‬ ‫ܐܝ ܶܕ ̇ܝܗ ܰܕ ܳܐ� ܽܗܘܬܐ܆‬ ‫ܶ ܰ‬ ‫ܳ̇ ܰ ܺ ܶ‬ ‫ܝܬܗ ܢܶ ܰ‬ ‫ܨܠܡ ܐ ܳܠܗܐ܀‬ ‫ܬ� ܰܩܪ ̱ܗܘܐ‬ ‫ܽܕܒܗ ܒܒܪ‬ ‫ܒܒ ܳܢܝܢܐ ܺ‬ ‫ܳܐܦ ܳܙ ܶܕܩ ̱ܗܘܐ ܰܕ ܶ‬ ‫ܬܡܝܗܐ ܰܕܒܢܐ܆‬ ‫ܶ ܶ ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܰܨ ܳ‬ ‫�ܡ ̇ܗ ܰܕ ܳܐ� ܽܗܘܬܐ܀‬ ‫ܗܘܐ ܐ ܳܕܡ ܺܕ ܐܝܬ‬ ‫ܢ‬ ‫̱‬ ‫ܶܰ ܰ ݀ ܶ ܶ ܳ‬ ‫ܶ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܛ�ܗܢܐ � ܐܬ ܐܡܪ ݂ܬ ܢܗܘܐ ܐܕܡ܆‬ ‫ܰ ܰ ܳ ܰ ܽ ܰ‬ ‫ܶܐ � ܕܢܶ ܶ‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܒܨ�ܡܢ ܐܦ ܒܕܡܘܬܢ܀‬ ‫ܳܗܢܐ ܳ‬ ‫ܥܒܕܐ ܰܩ ܺܪܝܒ ̱ܗܘܐ ܶܠܗ ܰܟܕ ܳܒ ܶܪ ܐ ̱ܗܘܐ܆‬ ‫ܰܘܢ ܺܩܝܦ ܗܘܐ ܶܠܗ ܰܘ ܺ‬ ‫ܚܠܝܛ ܰܥ ܶܡܗ ܽ‬ ‫ܒܚܘܒܐ ܰܪܒܐ܀‬ ‫̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽܗܘ ܐܠܗܐ ܰ‬ ‫ܥܒܕ ܠܗ ܕܡܘܬܐ ܒܥܦܪ ̇ܗ ܰܕ ܐܪܥܐ܆‬ ‫ܰ ܶ‬ ‫ܘ�ܪ ܶܠܗ ܰܨ ܶ‬ ‫ܐܚܬܗ ܽܚ ܶ‬ ‫ܘܒܗ ܳ‬ ‫�ܡܗ ܶܡܢ ܰܕ ܺܚܝܚܐ܀‬ ‫ܕ‬ ‫ܰ ܺ ܽ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܢܚܬ ܡܢ ܪܘܡܐ ܗܘ ܕ ܐܝܬܘܬܗ ܪܡܐ ܡܢ ܟܠ܆‬

‫‪B 110‬‬

50

THE SIX DAYS OF CREATION: THE SIXTH DAY

2180 and He humbled Himself from the magnificence of His ability to create 59. He inclined His being down from the glory of His ability to make, 60 and He approached the soil to be depicted there upon the dust. He emptied Himself 61 of all exalted things, of all glorious things, of all the wondrous things of His unsearchable Godhead. 2185 He came down and approached a mere clod of mud that was Adam, and with that mud the great Being 62 made for Himself an image. Even to the earth that image of the Godhead came down, and was engraved upon the dirt, to become Adam. 63 Glorious on High, [God] created all creatures being in His exalted state, 64 2190 but when He began to create Adam He lowered Himself. Why did He lower Himself except to prepare His Son to lower Himself when He was to save the image of His Father. That self-abasement that the Son took on when He was saving us, was preceded by that of His Father when He formed us. 2195 In His image He depicted us, and He was pleased to save us by His Son, so that His later love might bear witness to this first one. He came down when He created us and therefore He came down when He saved us, for it is evident that unless He had created us He could not have saved us. He created [all] creatures, both the superior and the inferior, Syr., bōrôyûtâ; cf. note 51, above. Syr., ‘ābôdûtâ; cf. note 16, above. 61 Syr., sareq napšeh; this is the same phrase as found in Philippians 59 60

2:7. am”.

62 63

Syr. ’îtyâ; see note 2, above. Jacob is playing here on the words ’ademtâ, “dirt”, and Ādam, “Ad-

Syr. kad metga’e’, the exact expression with which Jacob opened this portion of his mêmrâ; see line 1921, above. 64

‫‪51‬‬ ‫‪2180‬‬

‫‪2185‬‬

‫‪2190‬‬

‫‪2195‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܳܽ ܽ ܶ‬ ‫ܰ ܺ‬ ‫ܘ�ܘܬܗ܀‬ ‫ܶܘܐܬܬܚܬܝ ̱ܗܘܐ ܶܡܢ ܰܓ ܽܐ�ܘܬܐ ܕܒܪ‬ ‫ܰ ܶ ܳ ܶ ܶ ܶ ܽ ܳ ܳܽ ܽ ܶ‬ ‫ܘܕܘܬܗ܆‬ ‫ܘܐܪܟܢ �ܬܗ ܡܢ ܬܫܒܘܚܬ ̇ܗ ܕܥܒ‬ ‫ܶ ܺ ܰ‬ ‫ܰܘܡܛܐ ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܬܬܨܝܪ ܬ ܳܡܢ ܰܥܠ ܕܚܝܚܐ܀‬ ‫�ܥܦܪܐ ܕܢ‬ ‫ܘܡܝܢ ܶܡܢ ܽܟܠ ܽܫ ̈‬ ‫ܦܫܗ ܶܡܢ ܽܟܠ ܰ� ܺ‬ ‫ܰܣ ܶܪܩ ܰܢ ܶ‬ ‫ܘܒ ܺܚܝܢ܆‬ ‫ܶ ܽ ܶ ܺ‬ ‫ܗ�ܝܢ ܰܕ ܳܐ� ܽܗܘܬܐ ܕ� ܶܡ ܰ‬ ‫ܬܕܪܟܐ܀‬ ‫ܡܢ ܟܠ�ܬ‬ ‫ܺ‬ ‫ܢܚܬ ܰܘܡܛܐ ܶ‬ ‫�ܟܬܐ ܺ‬ ‫ܰܘ ܶ‬ ‫ܒܨܝܪܬܐ ܕܛܝܢܶܗ ܳܕ ܳܐܕܡ܆‬ ‫ܰ ܺ‬ ‫ܶ ܺ‬ ‫ܶ‬ ‫ܒܗܘ ܛܝܢܐ ܰܨ ܶܠܡ ܳ�ܬܗ ܐܝܬܝܐ ܰܪܒܐ܀‬ ‫ܘܒܗ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܥܕܡܐ �ܪܥܐ ܢܶܚܬ ݂ܬ ݀ ܽܨܘܪܬܐ ܰܕ ܳܐ� ܽܗܘܬܐ܆‬ ‫ܳ ݀ ܶ ܶ ܳ‬ ‫ܘܥܠ ܳܐ ܰܕܡܬܐ ܶܡ ܰ‬ ‫ܰ‬ ‫ܗܘܐ ܐ ܳܕܡ܀‬ ‫ܬܪܫܡܐ ̱ܗܘ ݂ܬ ܢ‬ ‫ܶ ܳ ܰ ܶ ܰ ܶ‬ ‫ܫܒܝܚ ܰܒ ܰ‬ ‫ܡ� ܶ‬ ‫ܺ‬ ‫ܘܡܐ ܒܪܐ ܒ��ܬܐ ܟܕ ܡܬܓܐܐ܆‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܘܗܝ ܳ� ܳܕܡ ܶܐ ܰ‬ ‫ܬܡ ܰܟܟ ܶܠܗ܀‬ ‫ܘܟܕ ܰܫ ܶܪܝ ̱ܗܘܐ ܶܕܢܶܒܪ ̱‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫�ܡܢ ܐ ܰ‬ ‫ܬܡ ܰܟܟ ܐ � ܶܡܛܠ ܰܕܡܛ ܰܝܒ ̱ܗܘܐ܆‬ ‫ܒܪܗ ܡܐ ܳ‬ ‫ܬܡ ܰܟܟ ܗܘܐ ܶ‬ ‫�ܨ ܶ‬ ‫ܕܢܶ ܰ‬ ‫ܕܦ ܶܪܩ ܰ‬ ‫ܘܗܝ܀‬ ‫�ܡܗ ܰܕ ܽܐܒ ̱‬ ‫̱‬ ‫ܰܗܘ ܽܡ ܳ‬ ‫ܘܟܟܐ ܰܕܗܘܐ ܰܠܒܪܐ ܰܟܕ ܳܦ ܶܪܩ ܰܠܢ܆‬ ‫ܽܗܘ ܰܩ ܶܕܡ ̱ܗܘܐ ܰ� ܽ‬ ‫ܘܗܝ ܳܗ ܶ‬ ‫ܝܕܢ ܰܟܕ ܳܓ ܶܒܠ� ܰܠܢ܀‬ ‫ܒ‬ ‫̱‬ ‫ܷ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܨ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫�ܡܗ ܳ� ܰܪܢ ܰܘܦܐܐ ̱ܗܘܐ ܶܠܗ ܕܒܒܪܗ ܦܪܩܢ܆‬ ‫ܘܒܗ ܐ̱ ܳ‬ ‫ܕܢܶ ܶ‬ ‫�ܗܘ ܰܩ ܳ‬ ‫ܗܘܐ ܳܣܗܕܐ ܽܚ ܶ‬ ‫ܚܪܝܐ ܰ‬ ‫ܕܡܝܐ܀‬ ‫ܢܚܬ ܰܟܕ ܳܒ ܶܪ ܐ ܶ‬ ‫ܘܡ ܽܛ ܳ‬ ‫�ܗܢܐ ܶ‬ ‫ܶ‬ ‫ܢܚܬ ܰܟܕ ܳܦ ܶܪܩ܆‬ ‫ܰ‬ ‫ܘܓܠܝܐ ̱ܗܝ ܳܗ ܶܕ ܐ ܶܕ ܽܐܠܘ� ܒܪܐ � ܳܦ ܶܪܩ ̱ܗܘܐ܀‬ ‫ܰ‬ ‫��ܬܐ ܰܘ ܳܕ� ܳܡܢ ̱ܗ ̈ܘܝ ܰܘ ܰ‬ ‫ܒܪܐ ܶܒ ܳ‬ ‫ܕܡ ܺܟܝ̈ ܳܟܢ܆‬

‫‪B 111‬‬

52

THE SIX DAYS OF CREATION: THE SIXTH DAY

2200 but His image was not depicted in any of them when they were created. While all their natures were depicted by Him in their forms, He did not make an image of Himself for any of them—only for Adam! The earth was vast, the heavens were high, 65 the sun was beautiful, the moon was becoming, and the course of the hosts was glorious. 2205 When all these beautiful things were being made, “the Lord made [him] in His image” was something unheard of Gen 1:26 except in the case of Adam, for he was the image of the OnlyBegotten, Gen 1:26, 27 and for this reason 66 he was called the image of God. “Let us make man in our image,” He said, “and in our likeness”. Gen 1:26 2210 Let that one who hears this understand clearly!

IX. ADAM WAS MADE THE IMAGE OF THE FATHER AND THE LIKENESS OF THE SON

Here the image of the Son arises in the reading, and it can be seen by that one who looks at it clearly. To whom did the Father say, “Let us make man in our image”, except to His Son who with Him is without beginning? 67

Gen 1:26

Cf. Sirach 1:3. Or possibly, “on account of Him”, that is, the Only-Begotten. 67 The usual Christian explanation for God’s use of the plural here (and elsewhere) surfaces very early, although exegetes were divided over whether God spoke to the Son or to the entire Trinity: Theophilus of Antioch, Ad Autolycum, II.18, says God spoke to “his own Logos and his own Sophia”, Justin Martyr, Dialogue with Trypho, 62, holds with Jacob that it was to the Son; see discussion in M. Alexandre, Le commencement du livre Genèse I–V, 172–173, and selection of texts in A. Louth, Genesis 1–11, 28– 29. Jacob, clearly as in the lines that follow here, steadfastly maintains that it was to the Son alone. Elsewhere, he addresses himself specifically against the Jews who hold that God was here speaking to the angels in his Homilies against the Jews, I.131–134; cf. M. Albert, Jacques de Saroug, Homélies contre les juifs, 52–53. 65 66

‫‪53‬‬ ‫‪2200‬‬

‫‪2205‬‬

‫‪2210‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܬܬܨܝܪ ܶܠܗ ܰܨܠܡܐ ܰ‬ ‫ܥܠ ܶ‬ ‫ܘ� ܶܐ ܺ‬ ‫ܝܗܝܢ ܰܟܕ ܶܡ ܰ‬ ‫ܬܒ ܳ‬ ‫��ܢ܀‬ ‫�ܗܘܢ ܶܒ ̈‬ ‫ܰ‬ ‫ܐܣ ܺܟ ܰܡ ܽ‬ ‫ܟ�ܢ̈ܶܐ ܽܟ ܽ‬ ‫ܘܟܕ ܺܨ ܺܝܪܝܢ ܶܠܗ ܳ‬ ‫ܝܗܘܢ܆‬ ‫ܶ‬ ‫ܥܒܕ ܶܠܗ ܰܨܠܡܐ ܽ‬ ‫ܽܗܘ � ܰ‬ ‫ܒܟܠܗܘܢ ܐ � ܳܒ ܳܐܕܡ܀‬ ‫ܺܪܘܝܚܐ ܰܐܪܥܐ ܳܘܪܡܐ ܰ‬ ‫ܫܡܝܐ ܰ‬ ‫ܘܫ ܺܦܝܪ ܶܫܡܫܐ܆‬ ‫ܰܘܦܐܶܐ ܰܣܗܪܐ ܰܘ ܺ‬ ‫ܫܒܝܚ ܶܪܗܛܐ ܰ‬ ‫ܕܚ ̈ܝ ܰ� ܳܘܬܐ܀‬ ‫�ܗܘܢ ܽܫ ܶ‬ ‫ܰ‬ ‫ܒܕܝܢ ܳܗ ܶܠܝܢ ܽܟ ܽ‬ ‫ܘܟܕ ܶܡ ܰ‬ ‫ܘܦ� ܐ ܰܕ ܰ‬ ‫ܬܥ ܺ‬ ‫ܗܘܘ܆‬ ‫ܶ ܰ‬ ‫ܫܬ ܰ‬ ‫ܒܨ ܶ‬ ‫ܰܕ ܰ‬ ‫ܡܥ ݂ ݀‬ ‫ܥܒܕ ܳܡܪܝܐ ܰ‬ ‫ܬ܀‬ ‫�ܡܗ ܶܡ ܶܕܡ � ܐ‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܽܨܘܪܬܶܗ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕܝܐ܆‬ ‫ܐ � ܐ ܳܕܡ ܺܕ ܐܝܬ‬ ‫̱‬ ‫ܶ ܽ ܳ ܶ ܶ ܰ‬ ‫ܶ ܰ‬ ‫ܨܠܡ ܐ ܳܠܗܐ ܐܫܬ ܰܡܗ ̱ܗܘܐ܀‬ ‫ܘܡܛܠܬܗ‬ ‫ܰ ܰ ܶܰ ܳ ܰ ܽ ܰ‬ ‫ܢܶ ܶ‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܒܨ�ܡܢ ܐܡܪ ܐܦ ܒܕܡܘܬܢ܆‬ ‫ܺ‬ ‫ܰ‬ ‫ܰܘܐܝܢܐ ܳ‬ ‫ܕܫ ܰܡܥ ܰܢ ܺܗ ܳܝܪ ܐܝܬ ܶܡܣܬ ܰܟܠ ܽܗܘ܀‬ ‫ܶ‬ ‫ܳܗܪܟܐ ܽ‬ ‫ܕܡܘܬܗ ܰܕܒܪܐ ܳܩܝܡܐ ܰܥܠ ܶܩ ܳ‬ ‫ܪ�ܢܐ܆‬ ‫ܺ ܶ ܰ ܰ‬ ‫ܳ ܰ ܰ ܺ ܳܺ‬ ‫ܘܗܝ ܡܬܚܙܝܐ �ܝܢܐ ܕܚܐܪ ܢܗܝܪ ܐܝܬ܀‬ ‫�ܡܢ ܳܐ ܰܡܪ ̱ܗܘܐ ܰܐܒܐ ܕܢܶ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ ܰ‬ ‫ܒܨ�ܡܢ܆‬ ‫ܶ ܰ ܶ ܺ ܰ‬ ‫ܐܝܬܘܗܝ ܰܥ ܶܡܗ ܕ� ܽܫ ܳ‬ ‫ܘܪܝܐ܀‬ ‫ܐ � ܠܒܪܗ ܕ‬ ‫̱‬

54

THE SIX DAYS OF CREATION: THE SIXTH DAY

2215 It is not that the Father spoke to His Only-Begotten by voice, or that a mouth transmitted a word from one to the other. Neither word nor voice was utilized by that Essence, 68 such that one spoke and the other heard what was said. Nor was there any space 69 between the Father and His Son, 2220 that a voice or a word could move from here to there. There is one mind, one thought and one intention, and there is never any movement nor word that a voice would produce. All these things that Moses recorded that “the Lord said” are a means that is necessary for the sake of created beings. Gen 1:26 2225 So when it is heard that “The Lord said, ‘Let us make man’”, let it be clear that He spoke to His Son not to any others. The Father with His Son created [all] creatures and established them, and not to any others did He say “Let us make …”; only to Him. This thing that was spoken was beyond the angels, 2230 so He was not speaking to the angels when He was creating. It was rather to the Son –that “Word who was with God John 1:1 and was God”—, that the Father spoke concerning Adam, so that Adam would be to the Father an image and to the Son a likeness, 70 and that by him the hidden mystery of the Godhead might be declared.

Syr. ’îtûtâ; see E.G. Mathews, Jr., Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day, 14, n. 11. 69 Syr., tāwrâ; this word can refer either to physical space or to an interval of time; to Jacob both meanings apply here. 70 Syr., dĕnehweh Ādām l’abâ śalmâ labrâ dĕmûtâ, “the Father is the image and the Son the likeness”, but Jacob occasionally reverses this order so that the Father becomes the likeness and the Son the image; see, for example, lines 2325 and 2329, below, and in his Homily against the Jews, I.46–49, in M. Albert, Jacques de Saroug, Homélies contre les juifs, I.46–47. 68

‫‪55‬‬ ‫‪2215‬‬

‫‪2220‬‬

‫‪2225‬‬

‫‪2230‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰܠܘ ܰܕ ܳ‬ ‫ܒܩ� ܰ‬ ‫ܡܡ ܶܠܠ ܰܐܒܐ ܰܥܡ ܺ� ܺܚ ܶ‬ ‫ܝܕܗ܆‬ ‫ܡܝ ܶܒܠ ܽܦܘܡܐ ܶܡܠܬܐ ܳ‬ ‫ܰܐܘ ܰܕ ܰ‬ ‫�ܗܢܐ ܶܡܢ ܰܗܘ܀‬ ‫ܳ ܺ ܽ‬ ‫ܶ ܰ‬ ‫ܫܬܡܫܐ ܶܡܠܬܐ ܳ‬ ‫ܒܗܝ ܐܝܬܘܬܐ܆‬ ‫ܘܩ�‬ ‫�ܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺܕܢ ܰ‬ ‫ܰ‬ ‫ܐܡܪ ܗܢܐ ܘܢܫܡܥ ܗܢܐ ܡܐ ܕܡܡܠܠ܀‬ ‫�ܝ ܽ� ܶ‬ ‫ܰܠܘ ܰܛܘܪܐ ܺܐܝܬ ܰܒ ܳܝܢܬ ܰܐܒܐ ܰܘ ܰ‬ ‫ܘܕܗ܆‬ ‫ܰ‬ ‫ܬܬܙܝܥ ܳܩ� ܶ‬ ‫ܶ‬ ‫ܕܡܟܐ ܳ‬ ‫�ܗܪܟܐ ܢܶ ܺ‬ ‫ܘܡܠܬܐ ܬ ܳܡܢ܀‬ ‫ܘܚܕ ܶܪ ܳ‬ ‫ܘܚܕ ܽܚ ܳ‬ ‫ܘܫܒܐ ܰ‬ ‫ܰܚܕ ܽ ̱ܗܘ ܰܗܘܢܐ ܰ‬ ‫ܥܝܢܐ܆‬ ‫ܘ� ܺܐܝܬ ܰܬ ܳܡܢ ܰܙܘܥܐ ܶ‬ ‫ܘܡܠܬܐ ܳܕ�ܗܒܐ ܳܩ�܀‬ ‫ܳ ܶ ܽ ܶ ܰ ܶ‬ ‫ܐܟܬܒ ܽܡ ܶ‬ ‫ܘܫܐ ܶܕ ܰܐܡܪ ܳܡܪܝܐ܆‬ ‫ܘܗܠܝܢ ܟ�ܗܝܢ ܕ‬ ‫݀‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽܦ ܳ‬ ‫ܘܪܢܣܐ ̱ܗܘܐ ܰܕ ܰ‬ ‫ܐ�� ݂ܬ ܢܗܘܐ ܥܠ ܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܶ ܰ‬ ‫ܐܫܬ ܰ‬ ‫ܬ ܶܕ ܰܐܡܪ ܳܡܪܝܐ ܕܢܶ ܶ‬ ‫ܡܥ ݂ ݀‬ ‫ܥܒܕ ܐ̱ ܳܢܫܐ܆‬ ‫ܕܡܐ ܕ‬ ‫ܰ ܶ ܶܰ ܰ ܰ‬ ‫ܺ‬ ‫ܬܶ ܶ‬ ‫ܗܘܐ ܰܓܠܝܐ ܕܠܒܪܗ ܐܡܪ ܠܘ �ܚܪܢܐ܀‬ ‫ܶ‬ ‫ܰܐܒܐ ܰܒ ܶ‬ ‫ܒܪܗ ܶܒ ܳ‬ ‫��ܬܐ ܒܪܐ ܰܘ ܺܐܩܝܡ ܐܢܶܝܢ܆‬ ‫ܶ ܶ ܶ ܶ‬ ‫ܰ ܰ ܺ ܶ‬ ‫ܥܒܕ ܐ � ܐܢ ܶܠܗ܀‬ ‫ܚܪܢܐ ܐ̱ ܰܡܪ ̱ܗܘܐ ܕܢ‬ ‫ܘܠܘ �‬ ‫ܳܶ ܶ‬ ‫ܶ ܰ ܰ ̈ܶ‬ ‫ܳ‬ ‫ܬܡ ܰܠܠ ܗ ܳܘ ݂ܬ܆݀‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܢ ܡ�ܟܐ ܪܡܐ ̱ܗܝ ܗܕ ܐ ܕܬ‬ ‫̱‬ ‫�ܡ ܰ� ̈ܶܟܐ � ܰ‬ ‫ܰܕ ܰ‬ ‫ܡܡ ܶܠܠ ̱ܗܘܐ ܰܟܕ ܳܒ ܶܪ ܐ ̱ܗܘܐ܀‬ ‫ܳ ܰ‬ ‫ܰ‬ ‫�ܘܬ ܐ ܳܠܗܐ܆‬ ‫ܘܗܝ ̱ܗܘܐ‬ ‫ܰܠܒܪܐ ܶܡܠܬܐ ܰܗܘ ܺܕ ܐܝܬ‬ ‫̱‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܰܘ ܳܐܠܗܐ ̱ܗܘܐ ܰܡ ܶܠܠ ܐܒܐ ܶܡܛܠ ܐ ܳܕܡ܀‬ ‫ܗܘܐ ܳܐ ܳܕܡ ܰ�ܒܐ ܰܨܠܡܐ ܰܠܒܪܐ ܽ‬ ‫ܕܢܶ ܶ‬ ‫ܕܡܘܬܐ܆‬ ‫ܘܒܗ ܢܶ ܰ‬ ‫ܶ‬ ‫ܬܦ ܰܫܩ ܐ̱ ܳܪܙܐ ܰܟܣܝܐ ܰܕ ܳܐ� ܽܗܘܬܐ܀‬

‫‪B 112‬‬

56

THE SIX DAYS OF CREATION: THE SIXTH DAY

2235 The Messiah who came at the end of time gave [to Adam] His likeness, so that Adam, who was the image of the Father, might [also] exist in it. The likeness and the image of the Son and of the Father was in Adam, and for this reason [God] said, “In our image and in our likeness”. Gen 1:26 For if the Father did not have a beloved Son, 2240 would He have said “In our image”? 71 Indeed, He would have said, “Let there be Adam”! But because He does have a Son—of the same nature!—He set down in the book this phrase that announces this mystery openly and in a loud voice. And behold, the Son is revealed and stands out like a light in the scriptures, and it was to Him that His Father said, “Let us make man in our Gen 1:26 image”.

X.

CORPOREAL DESCRIPTION OF THE “IMAGE AND LIKENESS OF GOD”

2245 He spoke and He made, just as He said, an image of the Father, 72 a likeness of the Son, the Messiah, in a corporeal depiction. 73

See also the similar discussion in Jacob’s first Homily Against the Jews, 33–59, in M. Albert, Jacques de Saroug, Homélies contre les juifs, I.46–49. Emphases added in these lines. 72 Reading ’abbâ, without the suffix, with the variant in P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.113, n. 2. 73 Jacob also has a similarly long description of Adam’s physical constitution in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 111–140. Each of these lists may perhaps find their source in the brief list found in Sirach 17:6–9. B. Sony, “L’anthropologie de Jacques de Saroug,” 154–160, examines Jacob’s descriptions of Adam’s physical characteristics from these two lists as well as from elsewhere in his writings. 71

‫‪57‬‬ ‫‪2235‬‬

‫‪2240‬‬

‫‪2245‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܽ ܶ‬ ‫ܺ‬ ‫ܡܫܝܚܐ ܶܕ ܐܬܐ ܰ‬ ‫ܕܡܘܬܗ܆‬ ‫ܒܚ ܰܪܬ ܰܙ ̈ܒܢܶܐ ܰ� ̱ܗܒ ̱ܗܘܐ‬ ‫ܗܘܐ ̱ܗܘܐ ܳܐ ܳܕܡ ܰܕܗܘܐ ܰܨ ܶ‬ ‫ܕܒ ̇ܗ ܢܶ ܶ‬ ‫ܳ‬ ‫�ܡܗ ܰܕ ܐܒܐ܀‬ ‫ܺ‬ ‫ܽ‬ ‫ܕܡܘܬܐ ܰ‬ ‫ܘܗܝ ܐܝܬ ܶܒܗ ܳܒ ܳܐܕܡ܆‬ ‫ܘܨܠܡܐ ܰܕܒܪܐ ܰܘܕ ܽܐܒ‬ ‫̱‬ ‫ܶ‬ ‫ܰ ܰ ܳ ܰ ܽ ܰ‬ ‫ܶ ܽ‬ ‫ܕܡܘܬܢ܀‬ ‫ܘܡܛܠ ܳܗܢܐ ܐ̱ ܰܡܪ ̱ܗܘܐ ܒܨ�ܡܢ ܐܦ ܒ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܐ ܽܠܘ� ܶܓܝܪ ܐܝܬ ̱ܗܘܐ �ܒܐ ܒܪܐ ܰܚ ܺܒܝܒܐ܆‬ ‫ܶ ܶ ܳ‬ ‫ܶ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܗܘܐ ܐ ܳܕܡ܀‬ ‫�ܡܢ ܐ̱ ܰܡܪ ̱ܗܘܐ ܐܢ ܐ ܰܡܪ ̱ܗܘܐ ܕܢ‬ ‫ܒܨ‬ ‫ܽ‬ ‫ܰ ܳ ܳ ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܡܛܠ ܺܕ ܐܝܬ ܠܗ ܒܪܐ ܒܪ ܟܝܢܐ ܣܡ ܒܟܬܒܐ܆‬ ‫ܠܓܠܝܐ ܳ‬ ‫ܶܡܠܬܐ ܰ‬ ‫ܕܡܦܩܐ ܐ̱ ܳܪܙܐ ܶ‬ ‫ܒܩ� ܳܪܡܐ܀‬ ‫ܶ ܳ ܶ ܰ‬ ‫ܳ ܶ‬ ‫ܘܩܐܡ ܐܝܟ ܰܢ ܺ ܷܗܪܐ ܒܪܐ ܰܒܟܬ ̈ܒܐ܆‬ ‫ܘܗܐ ܓ�‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܕܢܥܒܕ ܐ̱ܢܫܐ ܒܨ�ܡܢ܀‬ ‫ܕܠܗ ܐ ܰܡܪ ̱ܗܘܐ ܐܒ ̱‬ ‫ܥܒܕ ܰܐ ܰ‬ ‫ܶܘ ܰ‬ ‫ܐܡܪ ܰܘ ܰ‬ ‫ܝܟܢ ܶܕ ܰܐܡܪ ܰܨܠܡܐ ܰܕ ܐܒܐ܆‬ ‫ܰ ܳ ܺ‬ ‫ܽ‬ ‫ܡܫܝܚܐ ܽ‬ ‫ܕܡܘܬܐ ܰܕܒܪܐ ܺ‬ ‫ܓܪ ܳܢܐܝܬ܀‬ ‫ܒܨܘܪܬܐ ܦ‬

‫‪B 113‬‬

58

THE SIX DAYS OF CREATION: THE SIXTH DAY

From the elements of which the world exists He fashioned it, 74 that it might be easy for him to guide his fellow creatures properly. A grain of dirt, a drop of water, and fire and spirit, 75 2250 his soul within him and a breath for [his] anointing. [God] fashioned, marked, adorned, painted, constructed, and modeled [Adam], and when he was completed He blew into him a life-giving spirit. Gen 2:7 He made feet for him that they might serve him like a chariot, that he might tread out long distances by his own footsteps. 2255 He made hands for him that they might fill for him all his needs, and ten fingers so that he might apply them to every sort of good thing. He made eyes for him to be gates to the light for his entire body, 76 by which he might see all the beautiful things that are in creation. He placed the eyes in the head just like brides, 77

I.e., “the likeness”. I.e., the four basic elements. Jacob does not emphasize them in this mêmrâ (he also mentions them in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 29) but, for their general importance in Jacob’s works, see the discussion of T. Bou Mansour, La théologie de Jacques de Saroug, I.71–72. 76 Cf. Matthew 6:22. 77 Both B. Sony, “Hymne sur la création de l’homme de l’hexaméron de Jacques de Saroug,” 183, and T. Muraoka, Jacob of Serugh’s Hexaemeron, 175, line 339, both translate this word as “brides” with no comment; the precise image here is unclear to me. The comments of B. Sony, “L’anthropologie de Jacques de Saroug,” 156–157, appear to be more confusing than helpful. 74 75

‫‪59‬‬

‫‪2250‬‬

‫‪2255‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܶ ܽ‬ ‫ܢܗܘܢ ܳܩܐܶܡ ܳܥܠܡܐ ܰܓ ܶ‬ ‫ܕܡ ܽ‬ ‫ܟܣܐ ܶ‬ ‫ܣܛ ̈ܘ ܶ‬ ‫ܒܠܗ܆‬ ‫ܡܢ ܐ‬ ‫ܶ ܰܰ ܰ ܺ ܰ ̈ܰܳ ܶ‬ ‫ܕܢܶ ܶ‬ ‫ܗܘܐ ܺ‬ ‫ܦܫܝܩ ܠܗ ܢܕܒܪ ܫܦܝܪ �ܟ�ܘܬܗ܀‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܛ ܰ‬ ‫ܘܦܬ ܰܡܝ̈ܐ ܽܘܢܘܪܐ ܽܘܪܘܚܐ܆‬ ‫ܶܦ ܰܪܕ ݂ܬ ݀ ܰܥܦܪܐ‬ ‫ܒܓ ܶܘܗ ܰ‬ ‫ܘܚܝܬܐ ܰܠ ܺ‬ ‫ܰܘܢ ܶ‬ ‫ܡܫ ܽ‬ ‫ܘܡ ܽܦ ܺ‬ ‫ܦܫܗ ܰ‬ ‫ܝܚܘܬܐ܀‬ ‫ܰ‬ ‫ܰܓ ܶ‬ ‫ܐܬܩܢ ܰܚ ܶ‬ ‫ܘܨ ܶܒܬ ܳ� ܶܪܗ ܰܘ ܶ‬ ‫ܒܠܗ ܘܛܒܥܶܗ ܰ‬ ‫ܫܠܗ܆‬ ‫ܰ ܶ ܰ‬ ‫ܡܠܝ ܰ‬ ‫ܫܬ ܺ‬ ‫ܢܦܚ ܶܒܗ ܽܪܘܚܐ ܰܡ ܳ‬ ‫ܚ� ܺܢܝܬܐ܀‬ ‫ܘܟܕ ܐ‬ ‫ܰ ܶ ܶ ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܥܒܕ ܠܗ �ܓ� ܕܢܫܡܫܢܝ ̱ܗܝ ܐܝܟ ܡܪܟܒܬܐ܆‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܕܢܶ ܶ‬ ‫ܗܘܐ ܰ‬ ‫ܡܣܝܶܟ ܛܘ� ܐ ܡܬ�̈ ܶܚܐ ܰܒ ̈ܦ ܳܣ ܳܥܬܗ܀‬ ‫ܥܒܕ ܶܠܗ ܺܐ ̈ܝ ܶܕ ܐ ܰܕ ܰ ̈‬ ‫ܶ ܽ‬ ‫ܰ‬ ‫ܘܗܝ܆‬ ‫ܢܡ� ܳܝܢ ܠܗ ܟܠ ܽܣ ̈ܘ ܳܢܩ ܰܢ ̱‬ ‫ܳ ܳ‬ ‫ܒܗܝܢ ܢܶ ܽ‬ ‫ܥܣܪ ܶܨ ̈ܒ ܳܥܢ ܰܕ ܶ‬ ‫ܰܘ ܰ‬ ‫ܦ�ܘܚ ܽܟܠ ܛ ̈ܒܬܐ܀‬ ‫ܰ‬ ‫�ܢܘܗܪܐ ܽ‬ ‫ܥܒܕ ܶܠܗ ܰ� ̈�ܢܶܐ ܬ �ܥܶܐ ܽ‬ ‫ܰ‬ ‫�ܟ ܶܠܗ ܰܦܓܪܐ܆‬ ‫�ܗܘܢ ܽܫ ܶ‬ ‫ܘܦ� ܐ ܺܕ ܐܝܬ ܰܒ ܺ‬ ‫ܚܙ ܐ ܽܟ ܽ‬ ‫ܰܕ ܶ‬ ‫ܒܗܝܢ ܢܶ ܶ‬ ‫ܒܪܝܬܐ܀‬ ‫ܰ ̈ܶ ܺ ܰ ܶ ܶ ܰ‬ ‫̈ ܳ‬ ‫ܒܪܫܐ ܐܘܬܒ ܐܢܶܝܢ ܐܝܟ ܰܟܠܬܐ܆‬ ‫���ܢܐ‬

‫‪B 114‬‬

60

THE SIX DAYS OF CREATION: THE SIXTH DAY

2260 and upon them He fashioned beautiful eyelashes. 78 He hung over the front of the eyes, the gates, the eyelids, which open and close, and keep the eyes safe from harmful particles. He fashioned the eyebrows that they might serve as a signal, and function in the place of a word from time to time. 2265 He made ears for him, vessels for sounds and melodies, so that through them all sorts of information might enter into his mind. He made him a nose [with] nostrils to have control over smells, to test them and to recognize them for just what they are. He made him a mouth that by it he might give glory to the Lord— his Lord, 2270 and to be the receptacle for the nourishment of his entire body. He made for him a palate that it might examine various tastes, and that it might distinguish what is sweet from what is bitter. He made a tongue, that two-faced member, 79 that produces words, as well as lips that give utterance when they move. 2275 He placed a word in his soul but in the heart thoughts, which are to impel him to the service of beautiful things. He fashioned thoughts in the heart and cheerfulness in the diaphragm, rage in the liver, and He placed sadness in the spleen, laughter in the face, and weeping in his beautiful eyes,

Syr., cappê. None of the lexica provides any definition for this word that has to do with eyes—much less for the textual variant rappê. This meaning seems rather clear, however, from the context, particularly as the other two features of the eye are mentioned in the following lines. B. Sony, “Hymne sur la création de l’homme de l’hexaméron de Jacques de Saroug,” 183, concurs, whereas T. Muraoka, Jacob of Serugh’s Hexaemeron, 175, line 340, opts rather for “eyebrows”, but then repeats this translation for gĕbînê in line 2263. 79 Syr., hafûktōnô; literally, ‘perverted, contrary’. The precise meaning here is not clear to me; I am deriving this meaning from the description of the tongue in James 3:8–9, although this term is not used there. 78

‫‪61‬‬ ‫‪2260‬‬

‫‪2265‬‬

‫‪2270‬‬

‫‪2275‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܶ ܰ ܶ ܶ‬ ‫ܬܩܢ ܰܟ ̈ܦܐ ܰܫ ܺܦ ܳܝ�ܬܐ܀‬ ‫ܰܘ�ܥܶܠ ܡܢܗܝܢ ܐ‬ ‫ܬ� ܰܒ ܰ ̈‬ ‫ܝܗܝܢ ܰܐ ܰ̈ܦܝ ܰܬ �ܥܶܐ ܬܶ ܶ‬ ‫ܐܦ ܶ‬ ‫ܡ� ܐ ܰܕ ܰ‬ ‫ܗܘܘ܆‬ ‫ܐܚܕܝܢ ܳܘܢ ܺ‬ ‫ܬܚܝܢ ܳܘ ܺ‬ ‫ܳܦ ܺ‬ ‫ܛܪܝܢ ܰ� ̈�ܢܶܐ ܶܡܢ ܢܶ ̈ܟ ܳ�ܢܶܐ܀‬ ‫ܺ ̈ܶ ܰ ܶ ܰ ܶ‬ ‫ܫܡܫܬܐ ܶܕܪܡܙܐ ܢܶ ܽ‬ ‫ܠܬ ܶ‬ ‫ܗܘܘܢ܆‬ ‫ܓܒ�ܢܐ ܐܬܩܢ ܕ‬ ‫ܺ‬ ‫ܰܕ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܚܠܦ ܶܡܠܬܐ ܢܗܘܘܢ ܣܥܪܝܢ ܒܕܘܟܐ ܕܘܟܐ܀‬ ‫ܳ̈ ܶ‬ ‫ܥܒܕ ܶܠܗ ܶܐ ̈ܕ ܶܢܐ ܺ‬ ‫ܰ‬ ‫ܕܩ� ܰܘ ܺܕܩ ̈� ܳܢܬܐ܆‬ ‫�ܡܐܢܐ‬ ‫ܒܗܝܢ ܳܥ ܺ‬ ‫ܐܠܝܢ ܽܟ ܽ‬ ‫ܰܕ ܶ‬ ‫�ܗܘܢ ܰܫ ܶ‬ ‫ܠܓܘ ܶܪ ܳ‬ ‫�ܒܐ ܰ‬ ‫ܥܝܢܐ܀‬ ‫ܢܚ ܶ‬ ‫ܰ‬ ‫ܥܒܕ ܶܠܗ ܺ‬ ‫ܕܫ ܺܠܝܛ ܰܥܠ ܺ� ܳ‬ ‫ܝ� ܐ ܰܣܘܩܐ ܰ‬ ‫ܝܚܢܶܐ܆‬ ‫ܶ‬ ‫ܶ ܽ ܶ‬ ‫ܰ‬ ‫ܒܚܘܪ ܐ ܽܢܘܢ ܰܘܐܝܟ ܺܕ ܐܝܬ ܽܝܗܘܢ �ܶ ܰܕܥ ܐ ܽܢܘܢ܀‬ ‫ܕܢ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܥܒܕ ܠܗ ܦܘܡܐ ܰܕ ܰܢܫ ܰܒܚ ܒܗ �ܡܪܝܐ ܡܪܗ܆‬ ‫�ܟ ܶܠܗ ܰܦ ܶ‬ ‫ܝܒ ܳ�ܬܐ ܽ‬ ‫ܗܘܐ ܰ‬ ‫ܘܢܶ ܶ‬ ‫ܡܩ ܶܒܠ ܰܣ ܳ‬ ‫ܓܪܗ܀‬ ‫ܶ ܶ ܳ ܶ ܰ ܳܳ‬ ‫ܰ‬ ‫ܛܥ ̈ܡܬܐ܆‬ ‫ܥܒܕ ܶܠܗ ܶܚܟܐ ܕܢܗܘܐ ܦܪܫ ܠ‬ ‫ܰ‬ ‫ܘܢܶ ܶ‬ ‫ܗܘܐ ܳܒ ܰܚܪ ܐ ܰܝܢܘ ܰܚܠܝܐ ܶܡܢ ܰܡ ܺܪܝܪܐ܀‬ ‫ܰ ܶ ܳ ܰ ܽ ܳ ܰ ܺ ܶ ܶ‬ ‫ܡܙܝܥ ̈ܡ�܆‬ ‫ܥܒܕ �ܫܢܐ ܗܦܘܟܬܢܐ ܕ‬ ‫ܳ‬ ‫ܳ̈ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐܦ ܶܣ ̈ܦ ܳܘܬܐ ܰܡܠܬܐ ܰܒ�ܦܦܝܗܝܢ܀‬ ‫ܶܡܠܬܐ ܰ‬ ‫ܒܢܦܫܐ ܰܘ ܰ‬ ‫ܒܓܘ ܶܠܒܐ ܳܣܡ ܽܚ ̈ܘ ܳܫ ܶܒܐ܆‬ ‫ܰ ܰ ܳ ܺ‬ ‫ܦܬܝܢ ܰܥܠ�ܬܶ ܶ‬ ‫ܫܡܫܬܐ ܰ‬ ‫ܕܫ ܺܦ ܳܝ�ܬܐ܀‬ ‫ܕܗܘܘ ܪ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܚܫܒܬܐ ܒܠܒܐ ܰܘ ܺ‬ ‫ܳ‬ ‫ܝܚܘܬܐ ܶ‬ ‫ܦܨ ܽ‬ ‫ܒܚܠܒܐ ܐܬܩܢ܆‬ ‫ܟܡ ܽ‬ ‫ܶܚܡܬܐ ܰ‬ ‫ܒܟܒܕܐ ܰܘ ܺ‬ ‫ܝܪܘܬܐ ܳܣܡ ܰܒ ܳ‬ ‫ܛܚ�܀‬ ‫ܰ ̈ܶ‬ ‫ܘܒܟܝܐ ܰ‬ ‫ܐܦܐ ܶ‬ ‫ܒ� ̈�ܢܶܐ ܰܫ ܺܦ ܳܝ�ܬܐ܆‬ ‫ܽܓܘܚܟܐ ܒ‬

‫‪B 115‬‬

62

THE SIX DAYS OF CREATION: THE SIXTH DAY

2280 that his face might change between joys and sorrows. The mind with a brain and mysteries hidden in the kidneys, teeth for eating and yet another (body part) for evacuation. 80

XI. ADAM, ALTHOUGH ONE, WAS CREATED MALE AND

He adorned Adam both in his hidden and in his visible [features], in soul and in body, and he became a vessel full of beautiful things. 2285 On top of his head He placed a thatch of hair like a crown, that it be made known to his creatures that he was the king. He formed Eve and when He made her He united her to him, that when he sets her aside, nature might cry out that she is of his flesh. He hid her in his body, and in that one body He created them both, 2290 that when she was revealed the world would perceive that they were from a single [body]. Adam is one, and the two that came into being are from that one; in one act of formation that One Who Forms fashioned them both. As for that union, [God] melded them before [Adam] came to be, that when they came to be as one, a man and his wife would not be separated. 81 2295 So let them be one in truth just as they were constituted,82 and let them remain together without any deceit or division. And let no dispute nor deception nor contention perturb those two, who had been one in the beginning. Rather, let them be of one will and of one thought; FEMALE

here.

80 81 82

That is, the bowels; Jacob perhaps has Matthew 15:17, in mind

Cf. Matthew 19:6, Mark 10:9. Cf. Genesis 2:24.

‫‪63‬‬ ‫‪2280‬‬

‫‪2285‬‬

‫‪2290‬‬

‫‪2295‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܰ ܰ̈‬ ‫�ܚ ̈ܕ ܳܘܬܶܗ ܰܘ ܳ ܳ ̈‬ ‫ܰܕ ܰ‬ ‫ܘܗܝ܀‬ ‫�ܥܩܬܐ ܰܢܫܚܠܦ ܐܦ ̱‬ ‫ܒܟ ̈‬ ‫ܒܡܘܚܐ ܰܘ ܽ‬ ‫ܰܗܘܢܐ ܽ‬ ‫ܘ� ܳܝܬܐ ܐ̱ ܳ� ܶܙ ܐ ܰܕ ܶ‬ ‫ܟܣܝܢ܆‬ ‫ܶ ܽ‬ ‫ܰ ܰ‬ ‫ܠܬ ܺܕܟܝܬܐ ܐ ܺ‬ ‫ܚܪܢܐ ܶܡ ܶܕܡ܀‬ ‫ܶܫܢ̈ܐ �ܘܟ� ܘ‬ ‫̱‬ ‫ܶ‬ ‫ܰ ܶ ܳ ܳ ܰ ܰ ̈ܳ ܶ‬ ‫ܬܗ ܰܘ ܰ‬ ‫ܒܓ ̈� ܳܝܬܗ܆‬ ‫ܨܒܬܗ � ܕܡ ܘܒܟܣܝ‬ ‫ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܒܢܦܫܐ ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܦܓܪܐ ܰܘܗܘܐ ܡܢܐ ܕܡ� ܫܘܦ� ܐ܀‬ ‫ܰ ܳ‬ ‫�ܥܶܠ ܶܡܢ ܺܪ ܶܫܗ ܰܩ ܰ‬ ‫ܘܨܬ ܰܣܥܪܐ ܳܣܡ ܐܝܟ ܬܓܐ܆‬ ‫ܶ ܶ ܳ ܶ‬ ‫ܕܢܶ ܶ‬ ‫ܬܗ ܽܕܗ ܽ‬ ‫ܘ�ܘ ܰܡܠܟܐ܀‬ ‫ܗܘܐ ܺܝ ܺܕܝܥ ܡܢ ܒ��‬ ‫ܳ‬ ‫ܰܓ ܳ‬ ‫�ܚܘܐ ܰ‬ ‫ܒܠ ̇ܗ ܰ‬ ‫ܘܟܕ ܳܥ ܶܒܕ ܳܠ ̇ܗ ܰܚܠܛ ̇ܗ ܰܥ ܶܡܗ܆‬ ‫ܕܡܐ ܳ‬ ‫ܕܡܢ ܶܒ ܶ‬ ‫ܟܝܢܐ ܶ‬ ‫ܕܦ ܶܪܫ ܳܠ ̇ܗ ܢܶܩܥܶܐ ܳ‬ ‫ܣܪܗ ܺ ̱ܗܝ܀‬ ‫ܒܪ ܐ ܰܠ ܰ‬ ‫ܫܝ ̇ܢܗ ܰ‬ ‫ܒܦ ܶ‬ ‫ܒܚܕ ܽܓܘܫܡܐ ܳ‬ ‫ܰܛ ܳ‬ ‫ܓܪܗ ܰܘ ܰ‬ ‫ܬ� ܽܝܗܘܢ܆‬ ‫ܶ‬ ‫ܬ ܰܢ ܶ‬ ‫ܓܪܫ ܳܥܠܡܐ ܶ‬ ‫�ܝ ݂ ݀‬ ‫ܐܬܓ ܰ‬ ‫ܕܡܐ ܶܕ ܰ‬ ‫ܕܡܢ ܰܚܕ ܐ ܽܢܘܢ܀‬ ‫ܰ ܽ ܳ ܳ ܰ ܶ ܰ ܰ ܶ ܰ ܽܶ‬ ‫ܚܕ ̱ܗܘ ܐܕܡ ܘܬܪܝܢ ܕܗܘܘ ܡܢ ܚܕ ܐܢܘܢ܆‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܘܒܚܕܐ ܺ‬ ‫ܰ‬ ‫ܬܪܝܢ ܐܬܩܢ ̱ܗܘܐ܀‬ ‫ܓܒܝܠܬܐ ܰܚܕ ܳܓ ܽܒܘ�‬ ‫ܰ ܶ ܰ ܶ‬ ‫ܠܛܗ ܰܥܕ� ܢܶ ܶ‬ ‫�ܙ ܳ‬ ‫ܶܠܗ ܽ‬ ‫ܗܘܐ܆‬ ‫ܘܘܓܐ ܩܕܡ ܚ‬ ‫ܗܘܘ ܰܚܕ ܰܓܒܪܐ ܰܘܐܢܬܬܶܗ � ܢܶ ܰ‬ ‫ܕܡܐ ܰܕ ܰ‬ ‫ܬܦ ܽ‬ ‫ܪܫܘܢ܀‬ ‫ܗܘܘܢ ܰܚܕ ܰܒ ܳ‬ ‫ܫܪܪܐ ܰܐܝܟ ܰܕ ܳ‬ ‫ܶܐ � ܢܶ ܽ‬ ‫ܡܟ ܺܢܝܢ܆‬ ‫ܰܘܕ� ܢܶ ̈ܟ ܶ� ܰܘܕ� ܶܣ ̈ܕ ܶܩܐ ܢܶ ܽ‬ ‫ܗܘܘܢ ܰܐ ܰ‬ ‫ܟܚܕ܀‬ ‫ܘ� ܶܚ ܳ‬ ‫ܪ�ܢܐ ܘ� ܳܦ ܽ‬ ‫ܠܓܘܬܐ ܘ� ܰܡ ܽܨܘܬܐ܆‬ ‫ܺ ܽ ܶ ܽ‬ ‫ܡܬܘܡ ܶ‬ ‫ܗܘܘ ܰܚܕ ܶܡܢ ܽܫ ܳ‬ ‫ܬܪܝܢ ܰܕ ܰ‬ ‫ܘܪܝܐ܀‬ ‫ܢܙܝܥܘܢ ܡ‬ ‫ܶܐ � ܢܶ ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܘܘܢ ܚܕ ܨܒܝܢܐ ܘܚܕ ܚܘܫܒܐ܆‬

‫‪B 116‬‬

64

THE SIX DAYS OF CREATION: THE SIXTH DAY

2300 the head is one, 83 while his wife is his limb. With one clump of mud they were formed, they were kneaded from one lump, and the two of them were fashioned as one when they were made. Why do husbands now disregard that union, and women disregard that clear path full of beautiful things. 2305 A husband prostitutes himself with other women and loses his path, while a wife is deceitful for she too corrupts her great image. There are some women who transgress the path with regard to their husbands, and there are some men who by their licentious ways corrupt their union. The Creator fashioned them well, and made them equally beautiful; 2310 He formed the two of them beautiful that He might unite them together. But they quarrel, they dispute and they prostitute themselves, and for this reason they are not one as they were constituted. For they polluted that pure path of marital union, and they did not progress directly on it as it was constituted. 2315 That Creator well prepared that path that He had prepared, and the one who wished to walk on it would be fully light. When He formed the mud of those two He formed it as one, and He kneaded it all into one body when He fashioned it. He brought Adam alone into awareness when He made him;

83

Cf. 1 Corinthians 11:3, Ephesians 5:23.

‫‪65‬‬ ‫‪2300‬‬

‫‪2305‬‬

‫‪2310‬‬

‫‪2315‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰܚܕ ܽ ̱ܗܘ ܺܪܫܐ ܰܒܪܬ ܰܙ ܶ‬ ‫ܘܓܗ ܶܕܝܢ ܰܗ ܳܕ ܶܡܗ ܺ ̱ܗܝ܀‬ ‫ܓܒ ܺ‬ ‫ܘܒܚܕܐ ܶܟܬܐ ܺ‬ ‫ܰ‬ ‫ܝܠܝܢ ܺܠ ܺ‬ ‫ܝܫܝܢ ܶܡܢ ܰܚܕ ܶܡܕܪܐ܆‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܘܬ ܰ� ܽܝܗܘܢ ܰܚܕ ܐܬܬ ܰܩܢܘ ̱ܗ ܰܘܘ ܰܟܕ ܶܡ ܰ‬ ‫ܬܥ ܺ‬ ‫ܒܕܝܢ܀‬ ‫ܛܥ ܽܐܘܗܝ ܰܓ ܶ‬ ‫ܰܘ ܽ‬ ‫�ܗܘ ܽܙ ܳ‬ ‫ܒ� ܐ ܰ‬ ‫ܘܘܓܐ܆‬ ‫�ܡܘܢ ܳܗ ܽܫܐ ܰ ̱‬ ‫ܰ ܰ‬ ‫ܕܡܠܝܐ ܽܫ ܶ‬ ‫ܛܥ̈ܝ ܢܶ ̈ܶܫܐ ܐܘܪܚܐ ܺ‬ ‫ܫܦܝܬܐ ܰ‬ ‫ܘܦ� ܐ܀‬ ‫ܘ‬ ‫ܽ‬ ‫ܡܙ ܶܢܐ ܰܒ ܳ‬ ‫ܘܡ ܶ‬ ‫ܐܚ� ܳܢܝܬܐ ܰ‬ ‫ܘܓܒܪܐ ܰ‬ ‫ܘܒܕ ܐ ܶ‬ ‫ܰ‬ ‫ܘܪܚܗ܆‬ ‫ܶ‬ ‫ܢܟܝ� ܳܕ ܐܦ ܺܗܝ ܬ ܽ‬ ‫ܰܘܐܢܬܬܐ ܺ‬ ‫ܣܪܘܚ ܰܨܠܡܐ ܰܪܒܐ܀‬ ‫ܕܥ ܳ‬ ‫ܒ�ܢ ܽܐܘܪܚܐ ܰܥܠ� ܰܓ ܰ‬ ‫ܺܘܐܝܬ ܶܡܢ ܢܶ ̈ܶܫܐ ܳ‬ ‫ܒ� ܶ‬ ‫ܝܗܝܢ܆‬ ‫ܺܘܐܝܬ ܽܗܘ ܰܓ ܶ‬ ‫ܒܙ ܽܢܝܘܬܐ ܰ‬ ‫ܣܪܚܘ ܽܙ ܳ‬ ‫ܒ� ܐ ܰܕ ܳ‬ ‫ܘܘܓܐ܀‬ ‫ܳ ܽ ̱ܶ ܰ ܺ ܰ ܶ ܰ ܺ ܰ‬ ‫ܺ‬ ‫ܒܪܘܝܐ ܕܝܢ ܫܦܝܪ ܐܬܩܢ ܫܦܝܪ ܐܫܘܝ܆‬ ‫ܰ ܽ ܰ ܰ ܰ ܶ‬ ‫ܰܘ ܰ‬ ‫ܟܚܕ ܢܐ ܶܘܐ ܐ ܽܢܘܢ܀‬ ‫ܓܒܠ ܰܫ ܺܦܝܪ ܬ �ܝܗܘܢ ܐ‬ ‫ܘܗܐ ܰ� ܳܨ ܺ�ܝܢ ܗܐ ܶܚ ܳ‬ ‫ܪ� ܺܝܢ ܗܐ ܰܙ ܳ� ܺܝܝܢ܆‬ ‫ܶ‬ ‫ܰ‬ ‫ܛ�ܗ ܶܕ ܐ ܰܠܘ ܰܚܕ ܐ ܽܢܘܢ ܐܝܟ ܰܕ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܡܟܢܶܝܢ܀‬ ‫ܘܡ‬ ‫ܽ‬ ‫ܰ ܳ‬ ‫ܘܬ ܽܦܘܬܐ ܰܥ ܽ‬ ‫ܒܕ ̇‬ ‫ܘܗ ܽܡܘܡܐ܆‬ ‫�ܘܪܚܐ ܺܕܟܝܬܐ ܕܫ‬ ‫�ܟܝܢ ܳܒ ̇ܗ ܰܒ ܺ‬ ‫ܡܗ ܺ‬ ‫ܬܪ ܽܝܨܘܬܐ ܰܐܝܟ ܰܕ ܳ‬ ‫ܘ� ܰ‬ ‫ܡܟܢܐ܀‬ ‫ܰ ܺ ܰ ܳ ܽ‬ ‫ܪܫ ̇ܗ �ܘܪܚܐ ܰܕ ܰܕܪܫ܆‬ ‫ܽܗܘ ܳܒ ܽܪܘܝܐ ܫܦܝܪ ܕ‬ ‫ܰܘܐܝܢܐ ܳܕܨ ܶܒܐ ܰܕ ܰܢܗ ܶܠܟ ܳܒ ̇ܗ ܽܢܘܗܪܐ ܰܡܠܝܐ܀‬ ‫ܺ‬ ‫ܠܛܝܢܐ ܰܕ ܶ‬ ‫ܬܪܝܢ ܰܓ ܶ‬ ‫ܰܟܕ ܰܓ ܶ‬ ‫ܒܠܗ ̱ܗܘܐ ܰܚܕ܆‬ ‫ܒܠܗ ̱ܗܘܐ‬ ‫ܒܚܕ ܰܦܓܪܐ ܳ� ܶܫܗ ܽ‬ ‫�ܟ ܶܠܗ ܰܟܕ ܰܡ ܶ‬ ‫ܰܘ ܰ‬ ‫ܬܩܢ ܶܠܗ܀‬ ‫ܶ‬ ‫�ܚ ܰ‬ ‫ܘܗܝ ܰܐ ܺܥܝܪ ܳ� ܳܕܡ ܰܟܕ ܰܥ ܶ‬ ‫ܘܠܗ ܰܒ ܽ‬ ‫ܒܕܗ ̱ܗܘܐ܆‬ ‫ܘܕ ̱‬

‫‪B 117‬‬

66

THE SIX DAYS OF CREATION: THE SIXTH DAY

2320 although the bride was concealed in the groom, he [alone] beheld the creation. He saw the beautiful things, He saw the adornments of all creatures and of all species, as well as the pairing of females and of males. Those creatures saw that Adam was by himself in creation, but [God] alone saw that [Adam] was without a companion. 84

XII. ALL CREATURES WORSHIPPED ADAM, AND HE GAVE

2325 The image of the Son stood alone and he was full of beautiful things; creatures revered that image and were obedient to him. The likeness of the Son could be seen in that heir who came to be, and to him the heights, the depths and all creatures submitted themselves. This newly anointed Adam, who was the image of the Son, 2330 now stood in the world and the entire world knelt or bent down to him. The light found him desirable for the image of light was depicted on his face, the firmament rejoiced and its lights hastened to minister to him. The sea rejoiced and readied itself to present to him its fish, the earth exulted and, with its trees, knelt and bent down to him. 2335 The sun and the moon presented to him their rays, and at their appearance they were pleasing to the new Lord. The creatures in the water 85 and the birds that fly in the air came in pairs, bowing down to him and bursting with pride in his presence. Every animal and wild beast and species that came to be, THEM ALL THEIR NAMES

Cf. Genesis 2:18. P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.117, reads ḥadtâ, “new”; the variant dĕmayyê (n.8), however, seems to complete the parallel with the birds in the air, and thus make better sense here. 84 85

‫‪67‬‬ ‫‪2320‬‬

‫‪2325‬‬

‫‪2330‬‬

‫‪2335‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܚܙ ̇ܗ ܰܠ ܺ‬ ‫ܰ‬ ‫ܒܚܬܢܐ ܳ‬ ‫ܘܟܕ ܰܟܣܝܐ ̱ܗ ܳܘ ݂ܬ ݀ ܰܟܠܬܐ ܰ‬ ‫ܒܪܝܬܐ܀‬ ‫ܽ ܶ ܰ ܶ̈ ܶ‬ ‫ܬܐ ܽܕܟܠ ܶܒ ܳ‬ ‫��ܬܐ܆‬ ‫ܰܘܚܙܐ ܫܘܦ� ܐ ܘܚܙܐ ܨܒ‬ ‫ܰܘ ܽܕܟܠ� ܶܓܢ̈ ܶܣܐ ܰܘܙ ̈ܘ ܶܓܐ ܶܕܕ ܶ‬ ‫ܟ� ܐ ܰܘܕܢܶ ̈ܩ ܳܒܬܐ܀‬ ‫ܳ‬ ‫ܺ ܺ ܳܺ‬ ‫ܰ‬ ‫��ܬܐ ܳ‬ ‫ܚܙ̈ܝ ܶܒ ܳ‬ ‫ܒܥܠܡܐ � ܳܕܡ܆‬ ‫ܝܕ ܐܝܬ‬ ‫�ܚ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܗܝ܀‬ ‫ܰܘܕ� ܢܩܦܐ ܚܙܐ ̱ܗܘܐ ܐܢܝܢ ܗܘ ܒ�ܚܘܕ ̱‬ ‫ܰ ܶ ܰ ܰ ܶ‬ ‫ܡ� ܽܫ ܶ‬ ‫�ܚ ܰ‬ ‫ܳܩܡ ܰܒ ܽ‬ ‫ܘܦ� ܐ܆‬ ‫ܘܗܝ ܨ�ܡܗ ܕܒܪܐ ܘ‬ ‫ܘܕ ̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܡܢܶܗ ܰܕܨܠܡܐ ܶ‬ ‫ܕܚܠ ܶܒ ܳ‬ ‫��ܬܐ ܢܶܫܬ ̈ܡ ܳܥܢ ܶܠܗ܀‬ ‫ܽ‬ ‫ܬܚ ܰܙ� ݂ ݀‬ ‫ܬ ܶܒܗ ܳ‬ ‫ܕܡܘܬܶܗ ܰܕܒܪܐ ܶܐ ܰ‬ ‫ܒܝܪܬܐ ܰܕܗܘܐ܆‬ ‫ܶ ܶ ܰ‬ ‫ܘܡܐ ܽ‬ ‫ܡܩܐ ܽ‬ ‫ܘ� ̈ܘ ܶ‬ ‫ܥܒܕܘ ܰ� ܶ‬ ‫ܫܬ ܰ‬ ‫ܘܟܠ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܘܠܗ ܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܡܫܝܚܐ ܰܚܕܬܐ ܐ ܳܕܡ ܰܕܗܘܐ ܨܘܪܬܐ ܠܒܪܐ܆‬ ‫ܒܥܠܡܐ ܽ‬ ‫ܳܩܡ ̱ܗܘܐ ܳ‬ ‫ܘܟ ܶܠܗ ܳܥܠܡܐ ܰ‬ ‫ܒܪܟ ܰܘ ܶ‬ ‫ܣܓܕ ܶܠܗ܀‬ ‫ܰ ̈ܰ‬ ‫ܰ ܶ‬ ‫ܘܗܝ܆‬ ‫ܣܘܚ ܠܗ ܽܢܘܗܪܐ ܰܕܨܠܡܐ ܽܕܢܘܗܪܐ ܺܨܝܪ ̱ܗܘܐ ܒܐܦ ̱‬ ‫ܰ ܶ ܶ ܶ‬ ‫ܰ‬ ‫ܫܬܗ ܶ‬ ‫ܺ‬ ‫ܘܗܝ܀‬ ‫ܚܕܝ ̱ܗܘܐ ܺܪܩܝܥܐ ܘܠܬܫܡ‬ ‫ܪܗܛܘ ܰܢ ܺܗܝ� ̱‬ ‫ܰ‬ ‫ܳܕܨ ܶܒܗ ܰ�ܡܐ ܽܘܢ ܰ‬ ‫ܘ�ܘ ̈ ̱ܗܝ ܛܝܶܒ ܰܕ ܰܢܩ ܶܪܒ ܶܠܗ܆‬ ‫ܺ‬ ‫ܘܒ ܰ‬ ‫ܶܪ ܰܘܙ ݂ܬ ݀ ܰܐܪܥܐ ܶ‬ ‫ܪܟ ݂ ݀‬ ‫ܬ ܶܣ ܰ‬ ‫ܓܕ ݂ܬ ݀ ܰܥܡ ܐ�̈ ܳ�ܢܶ ̇‬ ‫ܝܗ܀‬ ‫ܘܣܗܪܐ ܰܩ ܶܪܒܘ ̱ܗ ܰܘܘ ܶܠܗ ܰܙ ܺ�ܝ̈ ܰܩ ܽ‬ ‫ܶܫܡܫܐ ܰ‬ ‫ܝܗܘܢ܆‬ ‫ܝܗܘܢ ܳܫ ܺ‬ ‫ܒܕ ̈ܢ ܰܚ ܽ‬ ‫ܦܪܝܢ ̱ܗ ܰܘܘ ܶܠܗ ܳ‬ ‫ܰܘ ܶ‬ ‫�ܡܪܐ ܰܚܕܬܐ܀‬ ‫ܳ‬ ‫ܰ ܳ ܰ̈ ܳ‬ ‫ܰ‬ ‫ܕܡܝܶܐ ܐܦ ܳܦ ܰܪܚܬܐ ܕܛܝܣܐ ܳܒܐܐܪ܆‬ ‫�ܚܫܐ‬ ‫ܺ‬ ‫ܰܙ ̈ܘ ܺܓܝܢ ܰܙ ̈ܘ ܺܓܝܢ ܳܣ ܺ‬ ‫ܓܕܝܢ ̱ܗ ܰܘܘ ܶܠܗ ܰܘܚܬ ܺܝܪܝܢ ܶܒܗ܀‬ ‫ܺ‬ ‫ܘܓܢ̈ ܶܣܐ ܰܕ ܰ‬ ‫ܒܥܝܪܐ ܽܟ ܳܠ ̇ܗ ܳܐܦ ܰܚ ̈� ܳܘܬܐ ܶ‬ ‫ܗܘܘ܆‬

‫‪B 118‬‬

68

THE SIX DAYS OF CREATION: THE SIXTH DAY

2340 lowered their shoulders for him to put his yoke upon their neck. Herds of cattle came before their master in a variety of groupings: herd by herd, flock by flock and pair by pair. They came worshipping and were filled with peace and love in his presence, and the power of the wild beasts was held in check that they might obey him. 2345 The great image of divinity was depicted in Adam, and as soon as the world saw him it was completely subservient to him. Every species of domestic animal as well of wild animal drew near and worshipped him and he set his seal upon his property. He called them by their names and by their names he made them servants 2350 so that they might be his, for his Lord had granted him to possess them. 86 It was also fitting, because he was the “image of God”, that he stretch his hand over anything that the Lord—his Lord— had made. Although he was unable to create anything, he did set down their names, and [thus] he became a collaborator in that divine task of fashioning [creation]. 2355 He accomplished, according to his power, a deed that was simple for God, for when He created Adam He brought him to give them their names so that he not be completely separated from these creatures; because they were his, he gave them their names and adorned them. And because he was the image of divinity he took it upon himself

86

See introduction above, p. 7.

‫‪69‬‬ ‫‪2340‬‬

‫‪2345‬‬

‫‪2350‬‬

‫‪2355‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰܐ ܶ‬ ‫ܪܟܢܘ ܰܟܬܦܐ ܰܕ ܺ‬ ‫ܢܣܝܡ ܺܢܝܪܐ ܰܥܠ� ܰܨ ܰܘ� ܽܝܗܘܢ܀‬ ‫ܐ̱ ܰܬܘ ܶܩ ̈� ܳ�ܢܶܐ ܳ‬ ‫ܩܕܡ ܰܩ ܳܢܝܐ ܶܟܢ̈ ܺܫܝܢ ܶܟܢ̈ ܺܫܝܢ܆‬ ‫ܡܟܝܢ ܰ� ܺ‬ ‫ܰ� ܺ‬ ‫ܡܟܝܢ ܰ� ܺܦܝܢ ܰ� ܺܦܝܢ ܰܙ ̈ܘ ܺܓܝܢ ܰܙ ̈ܘ ܺܓܝܢ܀‬ ‫ܓܕܝܢ ܰܘ ܶ‬ ‫ܐ̱ ܰܬܘ ܰܟܕ ܳܣ ܺ‬ ‫ܡܠܝܢ ܰܫܝܢܐ ܽ‬ ‫ܘܗܝ܆‬ ‫ܘܚܘܒܐ ܶ� ܰܐܕ ̱‬ ‫ܰ ܺ ܳܶ ܶ ܰ‬ ‫ܫܬ ܽ‬ ‫ܘܡ ܰ‬ ‫ܰ‬ ‫ܡܥܘܢ ܶܠܗ܀‬ ‫ܪܟܢ ܽܥܘܫܢܐ ܕܒܥܪܝ��ܐ ܕܢ‬ ‫ܰܨܠܡܐ ܰܪܒܐ ܺܨܝܪ ̱ܗܘܐ ܳܒ ܳܐܕܡ ܰܕ ܳܐ� ܽܗܘܬܐ܆‬ ‫ܽ ܶ ܶ ܰ‬ ‫ܶ‬ ‫ܫܬ ܰ‬ ‫ܘܡܚܕܐ ܰܕ ܳ‬ ‫ܥܒܕ ܶܠܗ܀‬ ‫ܚܙܝ ̱ܗܝ ܳܥܠܡܐ ܟܠܗ ܐ‬ ‫ܺ ܳ‬ ‫ܽܟ ܽ‬ ‫ܒܥܝܪܐ ܐܦ ܰܚ ̈� ܳܘܬܐ܆‬ ‫�ܗܘܢ ܶܓܢ̈ ܶܣܐ ܽܕܟ ܳܠ ̇ܗ‬ ‫ܶ ܰ ܺ ܰ‬ ‫ܶ ܳܰ‬ ‫ܶ‬ ‫ܩܪܒܘ ܰܘ ܶ‬ ‫ܘܗܝ܀‬ ‫ܐܪܡܝ ܛܒܥܶܗ ܰܥܠ ܩ‬ ‫ܣܓܕܘ ܠܗ ܘ‬ ‫ܢ�ܢ̈ ̱‬ ‫ܳ ̈ܶ ܰ ܳ ܰ ̈ ܽ ܰ ܶ ܶ‬ ‫ܥܒܕ ܐ ܽܢܘܢ܆‬ ‫ܩܪܐ ̱ܗܘܐ ܫܡܗܐ ܘܒܫܡܗܝܗܘܢ ܫ‬ ‫ܶ ܶ ܶ ܽܶ‬ ‫ܗܘܘܢ ܺܕ ܶ‬ ‫ܕܢܶ ܽ‬ ‫ܝܠܗ ܳ‬ ‫ܕܡ ܶܪܗ ܰ� ̱ܗܒ ܠܗ ܕܢܩܢܐ ܐܢܘܢ܀‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܶ ܽ‬ ‫ܨܠܡ ܐ ܳܠܗܐ܆‬ ‫ܕܡܛܠ ܰܕܗܘܐ‬ ‫ܐܦ ܳܙ ܶܕܩ ̱ܗܘܐ‬ ‫ܝܕܗ ܽ‬ ‫ܰܢ ܶ‬ ‫ܒܟܠ ܽܡܘܢ ܰܕ ܰ‬ ‫ܪܡܐ ܺܐ ܶ‬ ‫ܥܒܕ ܳܡܪܝܐ ܳܡ ܶܪܗ܀‬ ‫ܳ ܰ ܳ ܶ‬ ‫ܡ� ܐ ܗܘܐ ܕܢܶ ܶ‬ ‫ܰܘܕ� ܶ‬ ‫ܫܡ ̈ܗܐ܆‬ ‫ܒܪ ܐ ܶܡܒܪܐ ܣܡ ܠ‬ ‫̱‬ ‫ܒܗܘ ܽܬ ܳ‬ ‫ܰܘܗܘܐ ܰܚܒܪܐ ܰ‬ ‫ܘܩܢܐ ܰܕ ܳܐ� ܽܗܘܬܐ܀‬ ‫ܰ‬ ‫ܥܒܕ ܰܐܝܟ ܰܚ ܶ‬ ‫ܝܠܗ ܳ‬ ‫ܰ‬ ‫ܥܒܕܐ ܰܕ ܺ‬ ‫ܦܫܝܩ ܰܥܡ ܐ ܳܠܗܐ܆‬ ‫ܽ ܰ ܺ ܶ ܶ ܳ ܶ ܳ‬ ‫ܫܡ ̈ܗܐ ܐ ܳܕܡ܀‬ ‫ܕܡܐ ܰܕܒܪܐ ܗܘ ܐܝܬܝ ܕܢܩܪ ܐ‬ ‫ܕ� ܽܟܠ ܽܟ ܶܠܗ ܢܶ ܶ‬ ‫ܗܘܐ ܰܪ ܺܚܝܩ ܶܡܢ ܶܒ ܳ‬ ‫��ܬܐ܆‬ ‫ܶ‬ ‫ܰܕ ̈ܗ ܰܘܝ ܺܕ ܶ‬ ‫ܝܠܗ ܽܗܘ ܩܪܐ ܳ‬ ‫ܫܡ ̈ܶܗܐ ܰ‬ ‫ܘܨ ܶܒܬ ܐܢܶܝܢ܀‬ ‫ܰܘ ܰܕܨܠܡܐ ̱ܗܘܐ ܰܕ ܳܐ� ܽܗܘܬܐ ܰܐ ܺ‬ ‫ܪܡܝ ܰܢ ܶ‬ ‫ܦܫܗ܆‬

‫‪B 119‬‬

70

THE SIX DAYS OF CREATION: THE SIXTH DAY

2360 and he accomplished everything that an image was able to do. And so that he might be an associate in that divine task of fashioning [creation], he set down the names for whatever the Godhead had created.

XIII. ADAM DISPLAYED HIS WISDOM BY GIVING NAMES TO

Adam sat at the head of the world like a judge and wild beasts came in ranks to render him honor. 2365 The eagle came down from its height to worship before him, and the lion remained in submission out of love for him. The Creator created every species for the sake of Adam, and for his sake He handed them over with no names. He sent them to that skilled 87 ruler whom He had made, 2370 and that one named them as he wished, and then sent them off. The animals entered and received the name designated them 88 by that wise one who was like nothing else in the world. [God] permitted [Adam] to assign them their names, so that they obey him when he summoned them to give them a command. 2375 They came before him with no distinction, and he distinguished them, and it was [thus] confirmed that he was lord over all property. [God] set Adam as king over all creatures and all that was fashioned, and the house thundered over the heir who stood in it to be its lord. A skilled master 89—wise, though he had not learned to read— ALL CREATURES

Syr., mĕhîrâ; see l. 2379, below, and note ad loc. Literally, “the naming/appellation of their names”. 89 Syr., sāphrâ mĕhîrâ, this title is deceptively difficult to translate, particularly as Jacob addresses Christ by this same title in the opening line to his Homilies against the Jews; see M. Albert, Jacques de Saroug, Homélies contre les juifs, 44–45; it is, perhaps, a way that Jacob again identifies the two “images”. 87 88

‫‪71‬‬ ‫‪2360‬‬

‫‪2365‬‬

‫‪2370‬‬

‫‪2375‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܕܡ ܰ‬ ‫ܥܒܕ ܶܡ ܶܕܡ ܟܡܐ ܶ‬ ‫ܫܟܚ ̱ܗܘܐ ܰܨܠܡܐ ܢܶ ܶ‬ ‫ܰܘ ܰ‬ ‫ܥܒܕ܀‬ ‫ܶ ܰ ܳ‬ ‫ܽ‬ ‫ܰܘܕܒܬ ̈ܘ ܳܩܢܶܐ ܰܕ ܳܐ� ܽܗܘܬܐ ܢܗܐ ܫܘܬܦܐ܆‬ ‫ܶ ܶ ܰ ܳ ܰ‬ ‫ܳ ܶ‬ ‫ܳܣܡ ̱ܗܘܐ‬ ‫ܒܪ ݂ܬ ݀ ܐ ܳ� ܽܗܘܬܐ܀‬ ‫ܫܡ ̈ܗܐ �ܡܕܡ ܕ‬ ‫ܰ‬ ‫ܺ ܶ‬ ‫ܬܒ ܳܐ ܳܕܡ ܺ‬ ‫ܒܪ ܶܫܗ ܳ‬ ‫ܕܥܠܡܐ ܐܝܟ ܰܕ ܳ�ܢܐ܆‬ ‫�‬ ‫ܳ ܺ‬ ‫ܶ ܺ ܶ ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܘܣܕ�ܝܢ ܣܕ�ܝܢ ܥܠ ܚ�ܘܬܐ ܩܕܡ ܐܝܩܪܗ܀‬ ‫ܰܐ ܶ‬ ‫ܪܟܢ ܰܪ ܶ‬ ‫ܣܓܘܕ ܽܩ ܰ‬ ‫ܘܡܗ ܢܶܫܪܐ ܰܘ ܶ‬ ‫ܢܚܬ ܢܶ ܽ‬ ‫ܘܗܝ܆‬ ‫ܘܕܡ ̱‬ ‫ܒܡ ܺܟ ܽ‬ ‫ܳ‬ ‫ܘܩܡ ̱ܗܘܐ ܰܐܪܝܐ ܰ‬ ‫ܝܟܘܬܐ ܰܟܕ ܳܪ ܶܚܡ ܶܠܗ܀‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܒܪ ܐ ܳܒ ܽܪܘܝܐ ܽܟ ܽ‬ ‫�ܗܘܢ ܶܓܢ̈ ܶܣܐ ܶܡܛܠ ܐ ܳܕܡ܆‬ ‫ܳ ̈ܶ ܰ ܺ ܶ‬ ‫ܽ ܶ‬ ‫ܪܦܝ ܐ ܽܢܘܢ ܶܡܛ ܳܠܬܗ܀‬ ‫ܰܘܕ� ܫܡܗܐ ܐ‬ ‫ܘܫ ܰܕܪ ܶܐ ܽܢܘܢ ܶܨܝܕ ܰܫ ܺܠܝܛܐ ܺ‬ ‫ܡܗܝܪܐ ܰܕ ܰ‬ ‫ܰ‬ ‫ܥܒܕ܆‬ ‫ܶ‬ ‫ܳ ܰ‬ ‫ܰܘ ܰ‬ ‫ܫܡ ̈ܗ ܽܝܗܘܢ ܰܘܫܪܐ ܐ ܽܢܘܢ܀‬ ‫ܐܝܟܢ ܰܕܨܒܐ ܩܪܐ‬ ‫ܰܥܠ ܰܚ ̈� ܳܘܬܐ ܰ‬ ‫ܫܡ ܰ ̈ܗ ܶ‬ ‫ܘܢܝܐ ܰܕ ܳ‬ ‫ܫܩܠ ܽܟ ܳ‬ ‫ܝܗܝܢ܆‬ ‫ܶܡܢ ܰܚ ܺܟܝܡܐ ܰܕ ܳܕܕ ܶܡܐ ܶܠܗ ܳ‬ ‫ܒܥܠܡܐ � ܳܩܡ܀‬ ‫ܫܡ ܰ ̈ܗ ܶ‬ ‫ܪܫܘܡ ܶܐܢܶܝܢ ܰܒ ܳ‬ ‫ܶܠܗ ܰܐ ܶܦܣ ̱ܗܘܐ ܕܢܶ ܽ‬ ‫ܝܗܝܢ܆‬ ‫ܳ ܶ ܶ ܶ ܽ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܦܩܘܕ ܐܢܶܝܢ܀‬ ‫ܕܠܗ ܢܶܫܬ ̈ܡ ܳܥܢ ܡܐ ܕܩܪ ܐ �ܗܝܢ ܕܢ‬ ‫ܺ ̈ܳ ܰ ܰ ܶ‬ ‫ܰܥܠ ̱ܗ ܰ ̈ܘܝ ܽܩ ܰ‬ ‫ܛܒܥ ܐܢܶܝܢ܆‬ ‫ܘܗܝ ܰܟܕ � ܛܒ�ܥܢ ܘ‬ ‫ܘܕܡ ̱‬ ‫ܶ ܰ‬ ‫ܐܫܬ ܰܪܪ ܗܘܐ ܰܕܗܘܐ ܳܡܪܐ ܽ‬ ‫�ܟܠ ܶܩ ̈� ܳ� ܺܢܝܢ܀‬ ‫ܘ‬ ‫̱‬ ‫ܰ ܽ‬ ‫ܰ ܶ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܐܡܠܟ ܐܕܡ ܥܠ ܒ��ܬܐ ܘܥܠ�ܬ ܘܩܢܐ܆‬ ‫ܒܝܪܬܐ ܳܕܩܡ ܶܒܗ ܢܶ ܶ‬ ‫ܰܘܪܥܶܡ ܰܒܝܬܐ ܳ‬ ‫ܗܘܐ ܳܡ ܶܪܗ܀‬ ‫ܳܣܦܪܐ ܺ‬ ‫ܡܗܝܪܐ ܰܟܕ � ܺ� ܶܠܦ ܶܣܦܪܐ ܰܚ ܺܟܝܡ܆‬

‫‪B 120‬‬

72

THE SIX DAYS OF CREATION: THE SIXTH DAY

2380 only one day old and he gave names to every creature!

XIV. ADAM WAS CREATED FIRST, THEN EVE WAS FORMED

When Eve was created she was hidden within Adam, so that he take possession of the world, and she be revealed in second rank. He came into existence and inherited the world for himself, and then Eve was separated from him to become his. Adam stood in the highest rank of authority, and in that second rank Eve entered to be with him. All the beasts as—well as the birds—pair by pair, entered into creation, each with his companion, without any mingling. The waters swarmed and the earth produced all sorts of species, and there were males and females right from the beginning. But the house of Adam existed as a single male, he was by himself that he might be older than his yoke-mate. In him she was mingled, in him she was formed, in him she came into existence, she was hidden in him and was kept within him but [Adam] did not know it. He existed first in order to see the world and to inherit the earth, and when he was established as ruler over creation Eve would [then] enter in. So that there not be two lords right from the beginning, one stood upon the earth to inherit it—[Adam] alone! And after he had been established as ruler over the creatures and he inherited them, [God] formed the woman Eve from [Adam] to be with him. FROM HIM

2385

2390

2395

2400

‫‪73‬‬ ‫‪2380‬‬

‫‪2385‬‬

‫‪2390‬‬

‫‪2395‬‬

‫‪2400‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܫܡ ̈ܶܗܐ ܽ‬ ‫ܰܒܪ ܰܚܕ ܰ�ܘܡܐ ܰܘܩܪܐ ܳ‬ ‫�ܟܠ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܰܟܕ ܰܒܪܝܐ ̱ܗ ܳܘ ݂ܬ ݀ ܰܚܘܐ ܳܒ ܳܐܕܡ ܰܟܣܝܐ ̱ܗ ܳܘ ݂ܬ ݀ ܶܒܗ܆‬ ‫ܒܕܪܓܐ ܰܕ ܶ‬ ‫ܐܚܘܕ ܳܥܠܡܐ ܶ‬ ‫ܕܢܶ ܽ‬ ‫ܬܓܠܝܐ ܰ‬ ‫ܘܟܢ ܶܡ ܰ‬ ‫ܬܪܝܢ܀‬ ‫ܺ ܺ ܳܺ‬ ‫ܗܘܝܐ ܺܘ ܶ‬ ‫ܳܩܡ ܰܒ ܳ‬ ‫ܝܕ ܐܝܬ܆‬ ‫ܝܪܬ ܳܥܠܡܐ �ܚ‬ ‫ܘܟܢ ܶܐ ܰ‬ ‫ܗܘܐ ܺܕ ܶ‬ ‫ܶ‬ ‫ܬ ܰܚܘܐ ܶܡܢܶܗ ܕܬܶ ܶ‬ ‫ܪܫ ݂ ݀‬ ‫ܬܦ ܰ‬ ‫ܝܠܗ܀‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܕܪܓܐ ܳܪܡܐ ܺܕܪ ܳܫ ܽܢܘܬܐ ܳܩܡ ̱ܗܘܐ ܐ ܳܕܡ܆‬ ‫ܶ‬ ‫ܒܗܘ ܰܕ ܶ‬ ‫ܬ ܰܚܘܐ ܕܬ ܶ‬ ‫ܰܘ ܰ‬ ‫ܬܪܝܢ ܥܶ ܰܠ ݂ ݀‬ ‫ܗܘܐ ܰܥ ܶܡܗ܀‬ ‫ܺ ܳ‬ ‫ܒܥܝܪܐ ܐܦ ܳܦ ܰܪܚܬܐ ܰܙ ̈ܘ ܺܓܝܢ ܰܙ ̈ܘ ܺܓܝܢ܆‬ ‫ܽܟ ܳܠ ̇ܗ‬ ‫ܺ ܺ‬ ‫ܒܪܗ ܰܥ�ܘ ܰܠ ܺ‬ ‫ܝܛܝܢ ܰܚܕ ܰܥܡ ܰܚ ܶ‬ ‫ܒܪܝܬܐ܀‬ ‫ܰܟܕ � ܚܠ‬ ‫ܰ‬ ‫ܪܚܫܘ ܰܡ ܳܝ̈ܐ ܰܘ ܰ‬ ‫ܬ ܐܪܥܐ ܽܟ ܽ‬ ‫ܐܦܩ ݂ ݀‬ ‫ܰܐ ܶ‬ ‫�ܗܘܢ ܶܓܢ̈ ܶܣܐ܆‬ ‫ܟ� ܐ ܳܐܦ ܢܶ ̈ܩ ܳܒܬܐ ܶܡܢ ܽܫ ܳ‬ ‫ܗܘܘ ܶܕ ܶ‬ ‫ܰܘ ܰ‬ ‫ܘܪܝܐ܀‬ ‫�ܚܘܕ ܳܩܡ ܰܒ ܳ‬ ‫ܶ‬ ‫ܕܒܝܬ ܳܐ ܳܕܡ ܶܕܝܢ ܶܕܟܪܐ ܰܒ ܽ‬ ‫ܗܘܝܐ܆‬ ‫ܝܕܝܐ ܕܢܶ ܶ‬ ‫ܺ� ܺܚ ܳ‬ ‫ܗܘܐ ܰܩ ܺܫܝܫ ܶܡܢ ܰܒܪܬ ܰܙ ܶ‬ ‫ܘܓܗ܀‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܓ ܰ‬ ‫ܶ‬ ‫ܬ ܰܥ ܶܡܗ ܳܩ ܰܡ ݂ ݀‬ ‫ܒܠ ݂ ݀‬ ‫ܬܚܠܛ ݂ ݀‬ ‫ܘܒܗ ܐ ܰ‬ ‫ܬ ܶܒܗ ܐ ܰ‬ ‫ܬ܆‬ ‫ܺ‬ ‫ܰܟܕ ܰܟܣܝܐ ܶܒܗ ܰܘܢܛܝܪܐ ܶܒܗ ܘ� ܳܝ ܰܕܥ ܳܠ ̇ܗ܀‬ ‫ܰ‬ ‫ܚܙ ܐ ܳ‬ ‫ܳ‬ ‫ܘܩܡ ܰܩ ܳ‬ ‫ܕܡܝܐ ܕܢܶ ܶ‬ ‫�ܥܠܡܐ ܺܘܢܐ ܰܪܬ ܐܪܥܐ܆‬ ‫ܶ ܳ ܺ ܶ‬ ‫ܰ‬ ‫��ܬܐ ܬ ܐܬ ܐ ܰܚܘܐ܀‬ ‫ܘܡܐ ܶܕ ܐܫܬ ܰܠܛ ܰܥܠ ܒ‬ ‫ܘܪܝܐ ܶ‬ ‫ܗܘܘܢ ܗ ܰܘܘ ܶܡܢ ܽܫ ܳ‬ ‫ܕ� ܢܶ ܽ‬ ‫ܬܪܝܢ ܳܡ ܰ� ܳ�ܐ܆‬ ‫̱‬ ‫ܺ ܺ‬ ‫�ܚ ܰ‬ ‫ܐܪܬ ̇ܝܗ ܽܗܘ ܰܒ ܽ‬ ‫ܘܗܝ܀‬ ‫ܰܚܕ ܳܩܡ ̱ܗܘܐ ܳܒ ̇ܗ ܰܒܐܪܥܐ ܕܢ‬ ‫ܘܕ ̱‬ ‫ܶ ܳ ܺ ܶ ܶ‬ ‫ܰ ܶ ܰ‬ ‫ܝܪܬ ܐܢܶܝܢ܆‬ ‫ܘܟܕ ܐܫܬ ܰܠܛ ܰܥܠ ܒ��ܬܐ ܘ‬ ‫ܶܡܢܶܗ ܰܓ ܳ‬ ‫�ܚܘܐ ܰܐܢܬܬܐ ܕܬܶ ܶ‬ ‫ܒܠ ̇ܗ ܰ‬ ‫ܗܘܐ ܰܥ ܶܡܗ܀‬

‫‪B 121‬‬

74

THE SIX DAYS OF CREATION: THE SIXTH DAY

XV. IN EVE’S CREATION, ADAM IS A TYPE OF THE CRUCIFIXION

Eve was not formed from the earth as Adam was, rather, she was formed from him just as it is said. 90 He came from dust, while she was taken from him, bone and flesh; she was fashioned and became a wife for Adam. 91 2405 With water the Lord formed Adam when He formed him, while Eve was formed with the blood of Adam. When Adam was asleep, 92 the Lord took a rib from him, bone and flesh and blood for Eve when she was being made. In the place of dust and water with which He took and formed Adam, 93 2410 He took flesh and blood from [Adam]’s side and fashioned Eve. The Lord cast a sleep and bound Adam in slumber, so that all the mysteries of the crucifixion might be denoted in him: The Mighty One slept and the Maker 94 rent his side, and He depicted there the image of the spear 95 of His OnlyBegotten.

Cf. Genesis 2:21–23. Cf. Genesis 2:7–24. 92 Read dĕmek in the place of ḥay, with P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis, III.121, note 3. 93 Cf. Genesis 2:6–7. 94 Syr., ‘ābôdûtâ; cf. note 16, above. 95 Syr., rûmḥô. Jacob is clearly referring here to the lance that pierced the side of Christ, but the word used in the gospels for that lance is lûkōytâ (John 19:34). Rûmḥô is used of the lance that will pierce the heart of Mary, see Luke 2:35. See R. Murray, “The Lance which Re-opened Paradise.” 90 91

‫‪75‬‬

‫‪2405‬‬

‫‪2410‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܳ‬ ‫ܰ‬ ‫ܰܠܘ ܶܡܢ ܰܐܪܥܐ ܺ‬ ‫ܓܒܝ� ܰܚܘܐ ܐܝܟ ܳܕ ܐܦ ܐ ܳܕܡ܆‬ ‫ܶܐ � ܶܡܢܶܗ ܺܕ ܶ‬ ‫ܓܒܝ� ܰܐܝܟ ܶܕ ܰܐܬ ܰ‬ ‫ܝܠܗ ܺ‬ ‫ܐܡܪ ݂ܬ݀܀‬ ‫ܽܗܘ ܶܡܢ ܰܥ ܰ‬ ‫ܦܪ ܐ ̱ܗܘ ܺܗܝ ܶܕܝܢ ܶܡܢܶܗ ܶܡ ܰ‬ ‫ܬܢܣܒܐ ̱ܗ ܳܘ ݂ܬ݀܆‬ ‫ܳ‬ ‫ܶ ܰ ݀ ܰ ܳ ܰ‬ ‫ܰܓܪܡܐ ܶ‬ ‫ܗܘ ݂ܬ ݀ ܐܢ̱ܬܬܐ � ܳܕܡ܀‬ ‫ܘܒܣܪܐ ܘܬܩܢ ݂ܬ ܘ‬ ‫ܳ‬ ‫ܒܡ ܳܝ̈ܐ ܰܓ ܶ‬ ‫ܰ‬ ‫ܒܠܗ ܳܡܪܝܐ � ܳܕܡ ܰܟܕ ܳܓ ܶܒܠ� ܶܠܗ܆‬ ‫ܺܗܝ ܶܕܝܢ ܰܚܘܐ ܰܒ ܶ‬ ‫ܕܡܗ ܳܕ ܳܐܕܡ ܶܡ ܰ‬ ‫ܬܓܒ� ̱ܗ ܳܘ ݂ܬ݀܀‬ ‫ܶ‬ ‫ܕܡܟ ܳܐ ܳܕܡ ܰ‬ ‫ܰܟܕ ܶ‬ ‫ܫܩܠ ̱ܗܘܐ ܳܡܪܝܐ ܐܠܥܐ ܶܡܢܶܗ܆‬ ‫ܕܡ ܰ‬ ‫�ܚܘܐ ܶ‬ ‫ܰܓܪܡܐ ܶ‬ ‫ܘܒܣܪܐ ܰܘܕܡܐ ܰ‬ ‫ܬܥܒܕܐ ̱ܗ ܳܘ ݂ܬ݀܀‬ ‫ܰ ܶ ܳ‬ ‫ܰܘ ܳ‬ ‫ܘܡ ܳܝ̈ܐ ܰܕ ܺ‬ ‫ܚܠܦ ܰܥܦܪܐ ܰ‬ ‫ܒܠܗ � ܳܕܡ܆‬ ‫ܐܪܡܝ ܘܓ‬ ‫ܫܩܠ ܶܡܢ ܶܣ ܶ‬ ‫ܛܪܗ ܰܘ ܶ‬ ‫ܶܒܣܪܐ ܰܘܕܡܐ ܰ‬ ‫ܐܬܩܢ ܰܚܘܐ܀‬ ‫ܳ‬ ‫ܪܡܝ ܳܡܪܝܐ ܶܫܠܝܐ ܰ‬ ‫ܘܦ ܶ‬ ‫ܰܐ ܺ‬ ‫ܟܪܗ ܶ‬ ‫ܒܫܢܬܐ � ܳܕܡ܆‬ ‫�ܗܘܢ ܐ ܳ� ܶܙ ܐ ܰܕ ܺܙܩ ܽ‬ ‫ܕܢܶ ܰ‬ ‫ܽ‬ ‫ܬܪ ܽ‬ ‫ܝܦܘܬܐ܀‬ ‫ܫܡܘܢ ܶܒܗ ܶܟ ܽ ̱‬ ‫ܬ ܶܣ ܶ‬ ‫ܕܡ ݂ܟ ܰܓܢ̱ ܳܒܪܐ ܘܬ ܰ‬ ‫ܶ‬ ‫ܛܪܗ ܳܥ ܽܒ ܽ‬ ‫ܪܥ ݂ ݀‬ ‫ܘܕܘܬܐ܆‬ ‫ܘ� ܰܪ ݂ܬ ݀ ܰܬ ܳܡܢ ܰܨܠܡܐ ܽ‬ ‫ܳ‬ ‫ܘܡܚܗ ܺܕ ܺ‬ ‫�ܪ ܶ‬ ‫ܝܚ ܳ‬ ‫ܝܕܝܐ܀‬

76

THE SIX DAYS OF CREATION: THE SIXTH DAY

2415 In this sleep [of Adam] was depicted that death of the crucified One, and in the blood and water all the beauty of baptism. 96 For this reason, [God] knew them from the beginning, and sealed them with the likeness of the depiction of the OnlyBegotten. Adam’s being asleep then was, so to speak, like our Savior being dead, 2420 and the piercing of his side [like] that which took place on Golgotha. The blood and the water that flowed out from Him is the symbol John 19:34 of that birth of the mother of life—baptism!

XVI. THE TWO RACES OF MAN CAME TO BE THROUGH

With blood and water the race of mankind came to be, and this seed was [placed] in [his] nature by the Creator. 2425 Because He formed Adam with water, his seed is water, and because Eve was formed with blood, her cycle is blood. And when the water and blood are mixed in their mating, there is formed an embryo in that command by which He formed Adam. Therefore, with blood and water the entire species exists, Gen 1:28 2430 for that Maker made nature to “be fruitful” in this manner. For this reason when the Savior [hung] wounded on the cross, and there flowed out from him water and blood, 97 this is a symbol that the spiritual world would be fruitful by His crucifixion, that birth pangs were afflicting Him upon Golgotha. BLOOD AND WATER

Jacob also employs these typologies in his Homily against the Jews, I.60–65; see M. Albert, Jacques de Saroug, Homélies contre les juifs, 48–49. 97 Cf. John 19:34. 96

‫‪77‬‬ ‫‪2415‬‬

‫‪2420‬‬

‫‪2425‬‬

‫‪2430‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰܘ ܳ‬ ‫ܒܗܝ ܶܫܢܬܐ ܺܨܝܪ ̱ܗܘܐ ܰܡܘܬܐ ܰܗܘ ܰܕ ܺܙܩܝܦܐ܆‬ ‫ܘܡ ܳܝ̈ܐ ܽܟ ܶܠܗ ܽܫ ܳ‬ ‫ܕܡ ܽ‬ ‫ܥܡ ܺ‬ ‫ܘܦܪ ̇ܗ ܰ‬ ‫ܘܒܕܡܐ ܰ‬ ‫ܰ‬ ‫ܘܕܝܬܐ܀‬ ‫ܶ ܽ ܳ ܶ ܽ ܰ ܰ ܺ ܰ ܽܶ‬ ‫ܡܛ�ܗܢܐ ܡܢ ܠܘܩܕܡ ܠܡ ܝܕܥ ܐܢܘܢ܆‬ ‫ܪܫܡ ܶܐ ܽܢܘܢ ܰܒ ܽ‬ ‫ܕܡܘܬ ܽܨܘܪܬܶܗ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܰܘ ܰ‬ ‫ܝܕܝܐ܀‬ ‫ܐܡܪ ܺܡܝܬ ܳܦ ܽܪ ܰ‬ ‫ܰܕ ܺܡ ݂ܝܟ ܳܐ ܳܕܡ ܰܐܝܟ ܰܕ ܺ‬ ‫�ܡ ܰ‬ ‫ܘܩܢ܆‬ ‫ܰܘ ܺ‬ ‫ܬܪܝܥ ܶܣ ܶ‬ ‫ܛܪܗ ܳܗܝ ܺ ̱ܗܝ ܰܕ ܳ‬ ‫ܗܘ ݂ܬ ݀ ܳܓ ܽܓܘܠܬܐ܀‬ ‫ܰ ܳ‬ ‫ܘܡܝ̈ܐ ܰܕ ܰܪܕܘ ܶܡܢܶܗ ܐ̱ ܳܪܙܐ ܳܗ ܰܢܘ܆‬ ‫ܰܘܕܡܐ‬ ‫ܰܗܘ ܰܡ ܳ‬ ‫ܕܚ ̈ܶܝܐ ܰܡ ܽ‬ ‫ܥܡ ܺ‬ ‫ܘܠܕܐ ܶܕ ܐܡܐ ܰ‬ ‫ܘܕܝܬܐ܀‬ ‫ܘܡ ܳܝ̈ܐ ܳܩܐܶܡ ܶܓܢܣܐ ܰܕ ܰ‬ ‫ܰܒܕܡܐ ܰ‬ ‫ܒ� ̈� ܳܢ ܳܫܐ܆‬ ‫ܳ‬ ‫ܘܗܢܐ ܰܙܪܥܐ ܺܣܝܡ ܰܒ ܳ‬ ‫ܟܝܢܐ ܶܡܢ ܳܒ ܽܪܘܝܐ܀‬ ‫ܰ ܰ ܰ ܳ̈ ܰ ܶ ܳ‬ ‫ܰ‬ ‫ܒܠܗ � ܳܕܡ ܰܙܪܥܶܗ ܰܡܝ̈ܐ ̱ܗܘ܆‬ ‫ܥܠ ܕܒܡܝܐ ܓ‬ ‫ܰ ܺ ̇ܳ‬ ‫ܰ‬ ‫ܘܥܠ ܰܕ ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܓܒܝ� ܚܘܐ ܒܕܡܐ ܕܡܐ ̱ܗܘ ܡܪܕܝܬܗ܀‬ ‫ܒܙ ܳ‬ ‫ܰܘ ܽ‬ ‫ܘܘܓܐ ܰܡ ܳܝ̈ܐ ܰܘܕܡܐ ܡܐ ܶܕ ܰ‬ ‫ܐܬܚ ܰܠܛܘ܆‬ ‫ܰ ܶ ܳ‬ ‫ܬܬܨܝܪ ܽܥܘ� ܰ‬ ‫ܶܐ ܺ‬ ‫ܒܗܘ ܽܦ ܳ‬ ‫ܒܠܗ � ܳܕܡ܀‬ ‫ܘܩܕܢܐ ܕܓ‬ ‫ܰ ܳ ܶ‬ ‫ܶ‬ ‫ܘܡܝ̈ܐ ܳܩܐܡ ܽܟ ܶܠܗ ܶܓܢܣܐ܆‬ ‫ܘܡ ܺܟܝܠ ܰܒܕܡܐ‬ ‫ܟܝܢܐ ܰܕܢ ܶ‬ ‫ܽܕܗܘ ܳܥ ܽܒܘܕܐ ܰ� ̱ܗܒ ܰܠ ܳ‬ ‫ܦܪ ܐ ܳܗ ܰܟܢ܀‬ ‫�ܗܢܐ ܰܟܕ ܳܦ ܽܪܘܩܐ ܰ‬ ‫ܶܡ ܽܛ ܳ‬ ‫ܒܠܥ ܰܒ ܺܙܩܝܦܐ܆‬ ‫ܽ‬ ‫ܳ‬ ‫ܰܘ ܰܪܕܘ ܶܡܢܶܗ ܰܡܝ̈ܐ ܰܘܕܡܐ ܛܘܦܣܐ ܳܗ ܰܢܘ܀‬ ‫ܽ ܳܳ ܰ ܺ ܽ ܶ‬ ‫ܰܕܢ ܶ‬ ‫ܝܦܘܬܗ܆‬ ‫ܦܪ ܐ ܳܥܠܡܐ ܪܘܚܢܝܐ ܒܙܩ‬ ‫ܶ‬ ‫ܶܚ ̈ܒ� ܰܕ�ܠܕܐ ܳܡ ܶܚܝܢ ̱ܗ ܰܘܘ ܶܠܗ ܰܥܠ� ܳܓ ܽܓܘܠܬܐ܀‬

‫‪B 122‬‬

78

THE SIX DAYS OF CREATION: THE SIXTH DAY

2435 The blood and water mixed with each other that by them might be formed new children to belong to the Father by means of His Son’s suffering, and a depiction that babes will come into existence without marital union, and that a new world will arise in a most chaste manner. Behold, blood and water, together with the life-giving spirit, 2440 without any union and without any depraved desire [of the flesh].98 The Only-Begotten who without any union produces children, is similar to Adam who without intercourse also gave birth. The sleep of Adam was not lacking in profitable things, for while he was asleep, He gave the world a mother 99 from his side. 2445 And in this sleep, that death was prefigured, in which baptism, which engenders life, first originated: both blood and water, so that spiritual children might be multiplied, poured out from His side and the new world was enriched by them. And while this image was being depicted in the sleep of Adam, 2450 he slept to give his bone and his flesh that they might become Eve. While that head spring100 was asleep the Maker drew near and opened him up that it come forth and water the earth by its rivers. His Lord opened the spring and brought forth a great font, Eve, from whom came a Gihon 101 of people. Cf. John 1:13. Cf. Genesis 3:20. 100 See, above, line 2152, for an earlier use of this image. 101 Jacob here weaves together two images from Genesis. The Gihon River, mentioned in Genesis 2:13 as one of the four rivers that flow from the spring of Paradise, is generally identified with the Nile (see, e.g., Ephrem, Commentary on Genesis, II.6.4, and Narsai Homily on Creation, III.12–13, in P. Gignoux, Homélies de Narsaï sur la creation, 184–185). Jacob presumably chooses it here because of these four named rivers it is the 98 99

‫‪79‬‬ ‫‪2435‬‬

‫‪2440‬‬

‫‪2445‬‬

‫‪2450‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܘܡ ܳܝ̈ܐ ܰ‬ ‫ܚܠܛܘ ܰܒ ̈ܚ ܳܕ ܶܕܐ ܰܕ ܽ‬ ‫ܒܗܘܢ ܢܶ ܽ‬ ‫ܰܘܕܡܐ ܰ‬ ‫ܓܒܘܠ܆‬ ‫ܰ‬ ‫ܶ‬ ‫ܒܚܫܐ ܰܕ ܶ‬ ‫ܰ� ̈� ܶܕ ܐ ܰܚ ̈ܕܬ ܐ ܕܢܶ ܽ‬ ‫ܗܘܘܢ �ܒܐ ܰ‬ ‫ܒܪܗ܀‬ ‫ܕܡ ܳܢ ̇ܗ ܳܩ ܺ‬ ‫ܘܨܘܪܬܐ ܶ‬ ‫ܝܡܝܢ ܽ� ̈ܘ ܶ� ܕ� ܽܙ ܳ‬ ‫ܽ‬ ‫ܘܘܓܐ܆‬ ‫ܰ ܰ ܺ ܳܺ‬ ‫ܶ‬ ‫ܝܫܐܝܬ܀‬ ‫ܘܡ ܳܢ ̇ܗ ܽܢܩܘܡ ܳܥܠܡܐ ܚܕܬܐ ܩܕ‬ ‫ܘܥ ܽ‬ ‫ܘܡ ܳܝ̈ܐ ܰ‬ ‫ܗܐ ܕܡܐ ܰ‬ ‫ܡܗܘܢ ܽܪܘܚܐ ܰܡ ܳ‬ ‫ܚ� ܺܢܝܬܐ܆‬ ‫ܡܚ ܳ‬ ‫ܕ� ܽܙ ܳ‬ ‫ܘܘܓܐ ܰܘܕ� ܶܪ ܓܬܐ ܰ‬ ‫ܒ� ܺܢܝܬܐ܀‬ ‫ܘܘܓܐ ܰ�ܠܕܐ ܰܡ ܶ‬ ‫ܝܕܝܐ ܕ� ܽܙ ܳ‬ ‫ܺ� ܺܚ ܳ‬ ‫ܦܪ ܐ܆‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ� ܳܕܡ ܳܕ ܶܡܐ ܰܕܕ� ܢܶܩܦܐ ܐ ܶ‬ ‫ܘܠܕ ܐܦ ܽܗܘ܀‬ ‫ܶ‬ ‫� ܶܒ ܰ‬ ‫ܛܠ ݂ ݀‬ ‫ܬ ̱ܗ ܳܘ ݂ܬ ݀ ܶܫܢܬܗ ܳܕ ܳܐܕܡ ܶܡܢ ܽ�ܘܬ ܳ� ܶܢܐ܆‬ ‫�ܥܠܡܐ ܰ�ܗܒ ܶܡܢ ܶܣ ܶ‬ ‫ܰܕܟܕ ܰܕ ܺܡܝܟ ̱ܗܘܐ ܶܐܡܐ ܳ‬ ‫ܛܪܗ܀‬ ‫̱‬ ‫ܰܘ ܳ‬ ‫ܒܗܝ ܶܫܢܬܐ ܳܗܢܐ ܰܡܘܬܐ ܶܡ ܰ‬ ‫ܬܢ ܰ�ܪ ̱ܗܘܐ܆‬ ‫ܕܒܗ ܶܐ ܰ‬ ‫ܬ ܰܡ ܽ‬ ‫ܶ‬ ‫ܥܡ ܺ‬ ‫ܬܚ ݂ ݀‬ ‫ܬܦ ܰ‬ ‫ܘܕܝܬܐ ܳܕ�ܠܕܐ ܰܚ ̈ܶܝܐ܀‬ ‫ܰܘܕܡܐ ܰ‬ ‫ܣܓܘܢ ܰ� ̈� ܶܕ ܐ ܽ� ܳ‬ ‫ܘܡ ܳܝ̈ܐ ܕܢܶ ܽ‬ ‫ܘܚ ܳ�ܝܶܐ܆‬ ‫ܰ ܶ ܶ ܶ ܰ ܰ‬ ‫ܥܬܪ ܶܡ ܽ‬ ‫ܢܗܘܢ ܳܥܠܡܐ ܰܚܕܬܐ܀‬ ‫ܪܕܘ ܡܢ ܣܛܪܗ ܘ‬ ‫ܶ ܶ ܳܳ‬ ‫ܰ ܰ‬ ‫ܘܟܕ ܳ� ܐܪ ̱ܗܘܐ ܳܗܢܐ ܰܨܠܡܐ ܒܫܢܬܗ ܐܕܡ܆‬ ‫ܶ ܶ ܶ‬ ‫ܘܒ ܶ‬ ‫ܣܪܗ ܕܬܶ ܶ‬ ‫ܬܠ ̱ܗܘܐ ܰܓ ܶ‬ ‫ܪܡܗ ܶ‬ ‫ܗܘܐ ܰܚܘܐ܀‬ ‫ܕܡܟ ܢ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰܕܟܕ ܰܕ ܺܡܝܟ ̱ܗܘܐ ܪܫ ܰܡ ܽܒܘܥܐ ܩܪܒ ܳܥ ܽܒܘܕܐ܆‬ ‫ܰ ܺ ܰ‬ ‫ܰ ܰ ܶ‬ ‫ܰ‬ ‫ܗ� ܳܘܬܗ܀‬ ‫ܫܖܐ �ܪܥܐ ܒܢ‬ ‫ܘܬܪܥܶܗ ܕܢܶ ܽܦܘܩ ܢ‬ ‫ܰ ܺ‬ ‫ܰ‬ ‫ܐܝܬܝ ܺ‬ ‫ܡܥܝܢܐ ܰܪܒܬܐ ܳܡ ܶܪܗ܆‬ ‫ܦܬܚ ܰܡ ܽܒܘܥܐ ܘ‬ ‫ܰܚܘܐ ܳܕܢ ܶܦܩ ܶܡ ܳܢ ̇ܗ ܺܓܝܚܘܢ ܰܕ ܰ‬ ‫ܒ� ̈� ܳܢ ܳܫܐ܀‬

‫‪B 123‬‬

‫‪largest and, therefore, symbolizes what a “great font” Eve became as the‬‬ ‫‪“mother of all the living” (Genesis 3:20).‬‬

80

THE SIX DAYS OF CREATION: THE SIXTH DAY

2455 The Maker took out a rib, the bride of that one who was sleeping, fashioned it, adorned it, finished it with beautiful things then placed her at his side. [Adam] slept and was stolen from, but what was stolen from him was returned to him, for that One who had committed the stealing is not dishonest—He is just! He took out a rib, but He brought back a woman full of beautiful things, 2460 Adam was unaware both when [God] took her and when He brought her back. That One who fashioned everything by His skill adorned that bride and gave her to her bridegroom, but the bridegroom was sleeping unawares.

XVII. ALL CREATION LOOKED FORWARD TO THE WAKING OF ADAM AND EVE

They were sleeping, bridegroom and new bride who had [just] come to be, and the entire world was apprehensive and hesitant to wake them up. 2465 All creation stood there like bridesmaids, and they surrounded him with their songs and their chants. Sweet breezes were blowing on all sides, and the sound of the trees [wishing] to awake that great bridegroom who slept. Sweet songs were being uttered by the birds, 2470 that his sleep go away and he rise and be joyful with his bride who had come. The partridges were singing along with the swallows on their lyres, so that the beloved wedding partners might be roused from their sleep. “You have slept long enough, O beautiful ones; arise now from there, a banquet awaits that we may rejoice with you in your nuptials.

‫‪81‬‬ ‫‪2455‬‬

‫‪2460‬‬

‫‪2465‬‬

‫‪2470‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܢܣܒ ܳܥ ܽܒܘܕܐ ܶܐܠܥܐ ܺ‬ ‫ܡܟܝܪܬܶܗ ܰܕܗܘ ܰܕ ܶ‬ ‫ܰ‬ ‫ܕܡ ݂ܟ ̱ܗܘܐ܆‬ ‫ܰ‬ ‫ܳ̇ ܰ ܳ‬ ‫ܡܠ ̇ܗ ܽܫ ܶ‬ ‫ܒܬ ̇ܗ ܰܘ ܳ‬ ‫ܘܦ� ܐ ܳ‬ ‫ܘܗܝ܀‬ ‫ܘܬܩܢܗ ܘܨ‬ ‫ܘܣ ܳܡ ̇ܗ ܶ� ܰܐܕ ̱‬ ‫ܶ ܶ ܰ ܰ ܰ ܽ ܶ ܶ ܶ ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܕܡ ݂ܟ ܘܐܬܚܠܨ ܬܚ�ܘܨܗ ܕܝܢ ܠܗ ܐܬܦܢܝ܆‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܠܘ ܳܛ ܽ� ܰ‬ ‫ܘܡܐ ̱ܗܘ ܰܗܘ ܰܕ ܰ‬ ‫ܓܢܒ ̱ܗܘܐ ܐ � ܺܟܐܢܐ܀‬ ‫ܰ ܺ‬ ‫ܕܡܠܝܐ ܽܫ ܶ‬ ‫ܶܐܠܥܐ ܰ‬ ‫ܐܝܬܝ ܰܐܢܬܬܐ ܰ‬ ‫ܘܦ� ܐ܆‬ ‫ܫܩܠ ̱ܗܘܐ ܘ‬ ‫ܪܓܝܫ ܳܐ ܳܕܡ � ܰܟܕ ܰܫ ܳ‬ ‫ܩܠ ̇ܗ ܘ� ܰܟܕ ܰ� ܳ‬ ‫ܘ� ܺ‬ ‫ܗܒ ̇ܗ܀‬ ‫ܰ ܺ ܽ ܶ‬ ‫ܰܨ ܶܒܬ ܰܟܠܬܐ ܰܗܘ ܰܡ ܶ‬ ‫ܬܩܢ ܽܟܠ ܒܡܗܝܪܘܬܗ܆‬ ‫ܘ� ܳ‬ ‫ܗܒ ̇ܗ ܰ‬ ‫ܰ‬ ‫�ܚܬܢܐ ܰܘܕ ܺܡܝܟ ܰܚܬܢܐ ܘ� ܰܐ ܶ‬ ‫ܪܓܫ ܶܒܗ܀‬ ‫ܰܕ ܺܡ ܺ‬ ‫ܝܟܝܢ ̱ܗ ܰܘܘ ܰܚܬܢܐ ܰ‬ ‫ܘܟܠܬܐ ܰܚ ̈ܕܬܶ ܐ ܰܕ ܰ‬ ‫ܗܘܘ܆‬ ‫ܶ‬ ‫ܰܘ ܺܪܗܝܒ ܰܘ ܺ‬ ‫ܫܓܝܫ ܳܥܠܡܐ ܽܟ ܶܠܗ ܰܕ ܺܢܥܝܪ ܐ ܽܢܘܢ܀‬ ‫ܰ‬ ‫ܶ ܳ ܰ ܰ‬ ‫ܳ‬ ‫��ܬܐ ܐܝܟ ܐ ̈ܡ ܳܗܬܐ܆‬ ‫ܘܩܝ̈ ܳܡܢ ܬ ܳܡܢ ܽܟܠ ܒ‬ ‫ܝܗܝܢ ܰܘ ܳ‬ ‫ܒܩ ܰ ̈ܠ ܶ‬ ‫ܙܡ ܰ� ܶ‬ ‫ܓܝܢ ܶܠܗ ܰܒ ܳ‬ ‫ܰܘ ̈ܡ ܰܣ ܳ‬ ‫ܝܗܝܢ܀‬ ‫ܺ‬ ‫ܳܢ ̈ܫ ܳܒܢ ܽ� ܶ‬ ‫ܘܚܐ ܰܒ ܺܣܝ̈ ܳܡܬܐ ܶܡܢ ܽܟܠ� ܰܓ ̈ܒܝܢ܆‬ ‫ܘܩܠ ܺܐ�̈ ܳ�ܢܶܐ ܺܢܥ ܶ‬ ‫ܳ‬ ‫�ܚܬܢܐ ܰܪܒܐ ܰܕ ܶ‬ ‫ܝܪܗ ܰ‬ ‫ܕܡܟ܀‬ ‫ܶܡ ܰ‬ ‫ܬܡ ܰܠܠ ̱ܗܘܐ ܳܙܡܪܐ ܰܚܠܝܐ ܶܡܢ ܳܦ ܰܪܚܬܐ܆‬ ‫ܳ‬ ‫ܶ ܰ ܶ ܶ‬ ‫ܚܕ ܐ ܰ‬ ‫ܢܬܗ ܰܘ ܽܢܩܘܡ ܢܶ ܶ‬ ‫ܒܟܠܬܐ ܶܕ ܐܬ ݂ܬ݀܀‬ ‫ܕܬܦܪܕ ܫ‬ ‫ܳ ܳ ܰ ̈ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܙܡ�ܢ ܚܓ� ܘܣ�ܘܢܝܬܐ ܒܟ��ܝܗܝܢ܆‬ ‫ܬܬܥ ܽ‬ ‫ܕܢܶ ܺ‬ ‫ܽ‬ ‫�ܚ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܪܘܢ ̱ܗ ܰܘܘ ܰܚܬܢ̈ܶܐ ܺ‬ ‫ܝܡܐ ܶܡܢ ܫܢܬܗܘܢ܀‬ ‫ܰ‬ ‫ܶ ܽ‬ ‫ܟܬܘܢ ܳܐ ̄ܘ ܰܫ ܺܦ ܶ‬ ‫ܝ� ܐ ܽܩܘܡܘ ܶܡܢ ܬ ܳܡܢ܆‬ ‫ܰܣ ܺܓܝ ܕܡ‬ ‫ܽ‬ ‫ܓ� ̈ܘ ܰܢ ܽ‬ ‫ܚܕ ܐ ܰܥ ܽ‬ ‫ܡܟܘܢ ܰܒ ܽ‬ ‫ܚ�ܘ� ܰ‬ ‫ܡܣ ܶܟܐ ܕܢܶ ܶ‬ ‫ܝܟܘܢ܀‬

‫‪B 124‬‬

82

THE SIX DAYS OF CREATION: THE SIXTH DAY

2475 Go away, O sleep, from this wedding feast that is full of beautiful things; allow the wedding partners to rise and rejoice in their crowns. The newborns whom the Maker depicted and formed are young, they have come to be today; rise up from there to inherit the earth. O bride who has come out from the groom, rise up and wake him; 2480 unaware that you have come, he will rejoice greatly when he sees you. Now to you, O Adam, the only one [of your kind], a companion has come to you, rouse yourself and see how much she is like you and rejoice in her.” 102 The slumber that Adam, the bridegroom, slept was sweet, it was his first so therefore it was sweet; He made him sleep soundly. 2485 In his virgin sleep the virgin Eve was taken out from that bridegroom who slept and forgot that he was a bridegroom. The Lord commanded that sleep and it fled from that mighty one, for he had been bound by it and was unable to rise up and shake it off.

XVIII. ADAM AWOKE, AND HE AND ALL CREATION

Adam woke up and saw that his bride, Eve, had come 2490 to inherit with him the earth, the world and all the creatures. He saw her and rejoiced in her for he perceived that she was from his flesh, and he trembled out of love and extolled her as if she were his daughter: “This one is my bone, this one is my flesh,103 this one is from me”, a daughter, a sister, a yoke-mate and the wife of her father. REJOICED IN HIS NEW SPOUSE

For the two forms that I have translated ‘she’ and ‘her’, respectively, Jacob has used the masculine forms to agree with ‘companion’; I have translated them with feminine forms to make clear that the logical referent is Eve. 103 Cf. Genesis 2:23. 102

‫‪83‬‬ ‫‪2475‬‬

‫‪2480‬‬

‫‪2485‬‬

‫‪2490‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܶ ܶ ܽ‬ ‫ܕܡܠܝܐ ܽܫ ܶ‬ ‫ܫܬܘܬܐ ܰ‬ ‫ܘܦ� ܐ܆‬ ‫ܙܶܠܝ ܶܠܟܝ ܶܫܢܬܐ ܡܢ ܡ‬ ‫ܰܘ ܳ‬ ‫ܝܡܝܢ ܳܚ ܶܕܝܢ ܰܚܬܢ̈ܶܐ ܰܒ ܺ‬ ‫ܟ�ܝ̈ ܰܠ ܽ‬ ‫ܐܪܦܝ ܳܩ ܺ‬ ‫ܝܗܘܢ܀‬ ‫ܽ� ̈ܘ ܶ� ܰ‬ ‫ܥ�ܝ̈ ܶܡܐ ܳܕ� ܰܪ ݂ܬ ݀ ܶܓ ܰ‬ ‫ܬ ܳܥ ܽܒ ܽ‬ ‫ܒܠ ݂ ݀‬ ‫ܘܕܘܬܐ܆‬ ‫ܰ‬ ‫ܽ ܰ‬ ‫ܗܘܘ ܰ� ܳ‬ ‫ܰܘ ܰ‬ ‫ܘܡܢ ܺܢܐܪܬܘܢ ܐܪܥܐ ܽܩܘܡܘ ܶܡܢ ܬ ܳܡܢ܀‬ ‫ܰ ܺ‬ ‫ܽ‬ ‫ܰܟܠܬܐ ܰܕ ܳ‬ ‫ܗܘ ݂ܬ ݀ ܶܡܢܶܗ ܰ‬ ‫ܝܘܗܝ܆‬ ‫ܕܚܬܢܐ ܩܘܡܝ ܐ ܺܥܝܪ ̱‬ ‫ܪܓܝܫ ܶܕ ܰܐܬܝܬܝ ܰ‬ ‫ܘܣ ܺܓܝ ܳܚ ܶܕ ܐ ܡܐ ܰܕ ܶ‬ ‫ܕ� ܺ‬ ‫ܐܪܓܫ ܶܒܟܝ܀‬ ‫ܳ‬ ‫ܳܐ ̄ܘ ܳܠܟ ܐ ܳܕܡ ܺ� ܺܚ ܳ‬ ‫ܝܕܝܐ ܰܚܒܪܐ ܗܘܐ ܳܠܟ܆‬ ‫ܶܐ ܺ‬ ‫ܬܬܥܝܪ ܰܘ ܺ‬ ‫ܚܙܝ ܟܡܐ ܳܕ ܶܡܐ ܳܠܟ ܰܘ ܺ‬ ‫ܚܕܝ ܰܥ ܶܡܗ܀‬ ‫ܳ‬ ‫ܰܒ ܺܣܝܡܐ ̱ܗ ܳܘ ݂ܬ ݀ ܶܫܢܬܐ ܰܕ ܶ‬ ‫ܕܡܟ ܰܚܬܢܐ ܐ ܳܕܡ܆‬ ‫ܕܡܝܬܐ ̱ܗ ܳܘ ݂ܬ ݀ ܰ‬ ‫ܰܩ ܳ‬ ‫ܐܣܓܝ ܢܶ ܰ‬ ‫ܘܥܠ ܳܗܝ ܶܒ ܰ‬ ‫ܣܡ ݂ ݀‬ ‫ܬ ܰܘ ܺ‬ ‫ܕܡ ݂ܟ܀‬ ‫ܽ‬ ‫ܽ‬ ‫ܒܬܘܠܬܐ ܶܡ ܰ‬ ‫ܶ‬ ‫ܬܢܣܒܐ ̱ܗ ܳܘ ݂ܬ݀܆‬ ‫ܒܫܢܬܐ ܒܬܘܠܬܐ ܰܚܘܐ‬ ‫ܶܡܢ ܰܗܘ ܰܚܬܢܐ ܰܕ ܶ‬ ‫ܕܡܟ ܰܘܛܥܐ ܰܕܗܘܐ ܰܚܬܢܐ܀‬ ‫�ܫܢܬܐ ܘܥܶ ܰ‬ ‫ܰܘ ܰ‬ ‫ܪܩ ݂ ݀‬ ‫ܦܩܕ ܳܡܪܝܐ ܶ‬ ‫ܬ ܶܡܢ ܰܓܢ̱ ܳܒܪܐ܆‬ ‫ܰܕ ܺ‬ ‫ܦܟܝܪ ܗܘܐ ܳܒ ̇ܗ ܰܘ ܽܢܩܘܡ ܢܶ ܶ‬ ‫ܫܪ ̇ܝܗ � ܶܡ ܰ‬ ‫ܫܟܚ ̱ܗܘܐ܀‬ ‫̱‬ ‫ܶ ݀ܳ‬ ‫ܳ‬ ‫ܶܘ ܺ‬ ‫ܐܬܬܥܝܪ ܐ ܳܕܡ ܰܘ ܳ‬ ‫ܚܙ ̇ܗ ܰ‬ ‫�ܚܘܐ ܰܟܠܬܐ ܕ ܐܬ ݂ܬ܆‬ ‫ܺ‬ ‫ܘܥܠܡܐ ܽ‬ ‫ܕܬ ܰܐܪ ݂ܬ ܰܥ ܶܡܗ ܰܐܪܥܐ ܳ‬ ‫ܘܟܠ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܕܡܢ ܶܒ ܶ‬ ‫ܐܪܓܫ ̱ܗܘܐ ܳܒ ̇ܗ ܶ‬ ‫ܳ‬ ‫ܚܙ ̇ܗ ܰܘ ܺ‬ ‫ܚܕܝ ܳܒ ̇ܗ ܰܕ ܶ‬ ‫ܣܪܗ ܺ ̱ܗܝ܆‬ ‫ܳܘܙܥ ܶܡܢ ܽܚܘܒܐ ܰܘܐܝܟ ܰܕ ܰ‬ ‫�ܒܪܬܐ ܰ‬ ‫ܡܢ ܰ�ܪ ̱ܗܘܐ ܳܠ ̇ܗ܀‬ ‫ܳܗ ܶܕ ܐ ܰܓܪܡܝ ܺ ̱ܗܝ ܳܗ ܶܕ ܐ ܶܒܣܪܝ ܺ ̱ܗܝ ܳܗ ܶܕ ܐ ܶܡܢܝ ܺ ̱ܗܝ܆‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܘܚܬܐ ܐܦ ܰܒܪܬ ܰܙܘܓܐ ܰܘܐܢܬܬܗ ܰܕ ܽܐܒ ̇‬ ‫ܘܗ܀‬ ‫ܰܒܪܬܐ‬

‫‪B 125‬‬

84

THE SIX DAYS OF CREATION: THE SIXTH DAY

2495 These wedding partners arose in the garment of light 104 in which they were clothed, and with its gifts the entire world rejoiced with them. The day frolicked with the bridegroom and cast over him all its light, as its gift, for him to delight in. Paradise opened its high gates that the wedding partners might enter in, 2500 to rejoice there in the banquet of good things that had been prepared.

See E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 185. See also Jacob’s “Homily on the Expulsion of Adam from Paradise”, III.573, 640, 646, in K. Alwan, Jacques de Saroug, Quatre Homélies Métriques sur la Création, 55, 58 [text], 61, 64 [trans.]. Early Syriac writers often used this image of garment of light for the glory in which pre-fallen was, and redeemed mankind is, clothed; see S.P. Brock, The Luminous Eye, 85–97, idem., “Clothing Metaphors as a means for Theological Expression,” and, specifically for Jacob’s use of this image, T. Kollamparampil Salvation in Christ according to Jacob of Serugh, 179–180, 220–222. 104

‫‪85‬‬ ‫‪2495‬‬

‫‪2500‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܰ ̈ܶ ܶ ܰ‬ ‫ܐܣܛܠ ܽܢܘܗܪܐ ܰܕ ܺ‬ ‫�ܒ ܺ‬ ‫ܝܫܝܢ ̱ܗ ܰܘܘ܆‬ ‫ܳܩܡܘ ̱ܗܘܘ ܚܬܢܐ ܒ‬ ‫ܰܘ ܽ‬ ‫ܘܗܝ ܽܟ ܶܠܗ ܳܥܠܡܐ ܽ‬ ‫ܒ� ܳ‬ ‫ܒܗܘܢ ܳܚ ܶܕ ܐ ̱ܗܘܐ܀‬ ‫ܘܡ� ܰܢ ̱‬ ‫�ܩ ܶ‬ ‫ܝܡܡܐ ܽ‬ ‫ܕܚܬܢܐ ܰܘ ܺ‬ ‫ܓܚܟ ܺܐ ܳ‬ ‫ܶ‬ ‫ܘܒܠܗ ܰ‬ ‫ܐܪܡܝ ̱ܗܘܐ ܶܠܗ܆‬ ‫ܘܡܝܢܐ ܽܟ ܶܠܗ ܽܢ ܶ‬ ‫ܘܗܪܗ ܢܶ ܰ‬ ‫ܰܐܝܟ ܽܪ ܳ‬ ‫ܬܒ ܰܣܡ ܶܒܗ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܰ‬ ‫�ܥܘܗܝ ܳ� ܶܡܐ ܕܢܶ ܽ‬ ‫ܥ�ܘܢ ܰܚܬܢ̈ܐ܆‬ ‫ܦܬܚ ܦ ܰܪܕܝܣܐ ܬ ܰ ̱‬ ‫ܶ ܽ ܰܳ ܰ ܽ ܽ‬ ‫ܰ‬ ‫ܓܢܘܢ ܛ ̈ܘ ܶܒܐ ܰܕܡܛ ܰܝܒ ̱ܗܘܐ܀‬ ‫ܢܚܕܘܢ ܬܡܢ ܒ‬

86

THE SIX DAYS OF CREATION: THE SIXTH DAY

XIX. THE DEVIL BECAME JEALOUS AND BEGAN TO PLOT AGAINST ADAM AND EVE

At this time that ruler who guards the air 105 became envious of the magnificence that had been bestowed upon the house of Adam. And he willingly set himself to [instigate] rebellion, corruption, destruction and contention, 2505 in order to cast division into that banquet that was full of beautiful things, to cast off the crown from the bride by his hate-filled guile, to set a trap and corrupt the beauty of their garments, to strip them bare and to make them stand there naked, and to make them objects of ridicule and great shame in the world,

Syr., šalîṭâ dĕnāṭar ’ā’ar, which stems from Ephesians 2:2 (Syr., rîš šûlṭânâ d’ā’ar). It is one of the less common titles for Satan in Jacob’s works; it is found though, for example, in his Homilies on Elijah, V.149, in S. Kaufman, Jacob of Sarug’s Homilies on Elijah, 370–371; Homily on the Lord’s Prayer, 732, in M. Reed, Jacob of Sarug’s Homily on the Lord’s Prayer, 86–87; On Mary and Golgotha, 99, first printed in G. Mouterde, “Deux homélies inédites de Jacques de Saroug,” 27 (text), 13 (translation), now in E.G. Mathews, Jr., Jacob of Sarug’s Additional Homilies on Good Friday, 86–87. This same phrase also appears in Jacob’s works in a slightly altered form, Syr., ’arkônâ dĕnāṭar ’ā’ar), in both his Homily on the Tomb of Foreigners, in G. Mouterde, “Deux homélies inédites de Jacques de Saroug,” 36 (text), 21 (translation), and in his Homily On Julian Saba, 47, in R. Akhrass, and I. Syryany, 160 unpublished homilies of Jacob of Serugh, I.62. For a partial list of the more common epithets that Jacob uses for Satan, see A.C. McCollum, Jacob of Sarug’s Homilies on Jesus’ Temptation, 23–24, and T. Bou Mansour, La théologie de Jacques de Saroug, I.98–100. It is not to be found in Ephrem, but Narsai also uses the term, though usually found in a shorter form, rîšâ d’ā’ar; see, for example, Narsai Homily on Creation, I.225, IV.113, VI.457, in P. Gignoux, Homélies de Narsaï sur la creation, 122–123,198–199, 280–281; for variations, see also I.333, 443, II.380. Other instances in Narsai, and in Cosmas Indicopleustes, are mentioned in T. Jansma, “L’Hexaméron de Jacques de Sarug,” 37, n. 119. 105

‫‪87‬‬

‫‪2505‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܳܰ‬ ‫ܳܗܪܟܐ ܰ‬ ‫ܚܣܡ ̱ܗܘܐ ܰܗܘ ܰܫ ܺܠܝܛܐ ܳܕܢܛܪ ܐܐܪ܆‬ ‫ܳܳ‬ ‫ܳ‬ ‫ܬ ̱ܗ ܳܘ ݂ܬ ݀ ܰܠ ܶ‬ ‫ܬ� ܰ‬ ‫ܗܒ ݂ ݀‬ ‫ܒܗܝ ܰܪ ܽܒܘܬܐ ܶܕ ܰ‬ ‫ܕܒܝܬ ܐܕܡ܀‬ ‫ܒ�ܢܶܗ ܰܐ ܺ‬ ‫ܦܫܗ ܳ‬ ‫ܪܡܝ ܰܢ ܶ‬ ‫ܰܘܒܨܶ ܳ‬ ‫�ܡ ܽܪ ܽܘܕܘܬܐ܆‬ ‫�ܕ ܳ‬ ‫�ܚ ܳ‬ ‫ܰܘ ܽ‬ ‫ܘܒ� ܰܘ ܽ‬ ‫ܘܪܚܢܐ ܰܘ ܽ‬ ‫�ܣ ܳ‬ ‫ܘܘܕܐ܀‬ ‫ܳ ܶ ܽ‬ ‫�ܝܬ ܽܫ ܶ‬ ‫ܰܕܢ ܶ‬ ‫ܫܬܘܬܐ ܰܡ ܰ‬ ‫ܘܦ� ܐ܆‬ ‫ܪܡܐ ܶܣܕܩܐ ܒܗܝ ܡ‬ ‫ܣܚܘܦ ܶܡ ܳܢ ̇ܗ ܰܕܟܠܬܐ ܺ‬ ‫ܝܠ ̇ܗ ܒܢܶ ܶ‬ ‫ܟܠ ܳ‬ ‫ܘܢܶ ܽ‬ ‫ܟܠܗ ܰܣܢܝܐ܀‬ ‫ܘܢܶ ܶܨ� ܰܦܚܐ ܘܢܶ ܽ‬ ‫�ܒ ̈ܘ ܰܫ ܽ‬ ‫ܣܪܘܚ ܽܫܘܦܪܐ ܰܕ ܽ‬ ‫ܝܗܘܢ܆‬ ‫ܶ ܳܺ‬ ‫ܶ‬ ‫ܰܘ ܰ‬ ‫ܢܦ ܶ‬ ‫ܪܣܐ ̱ܗܘܐ ܰܘ ܺܢܩܝܡ ܐ ܽܢܘܢ ܰܥܪܛ�ܝܬ܀‬ ‫ܥܒܕ ܶܐ ܽܢܘܢ ܽܓܘܚܟܐ ܳ‬ ‫ܘܢܶ ܶ‬ ‫ܒܥܠܡܐ ܶ‬ ‫ܘܚܣܕܐ ܰܪܒܐ܆‬

‫‪B 126‬‬

88

THE SIX DAYS OF CREATION: THE SIXTH DAY

2510 because he had become envious of how great the house of Adam was.

XX. [DIGRESSION:] THE ANGEL ‘SATAN’ FELL DUE TO HIS ENVY OF ADAM

I did not wish to speak today about that rebellious one, on the sixth day on which so many things were transpiring. But because he did indeed fall from his station on the sixth day, the mêmrâ demands that I set down his story in the account I am setting down. 2515 This one who became the slayer of mankind had been an angel, and by that signal he was the first among the angels. Because there were leaders of camps and leaders of divisions, leaders of companies and chiefs of hosts and of archons, the Lord made that angel like one of them, 2520 and gave him a company so that he too might be a head over a host. He provided him the opportunity to preside over a service like a prince, above the earth but below the heavens. In this world of darkness He set him to be the head, and like a ruler [Satan] took command over the entire place. 2525 But he saw that the Lord had given this place to Adam, and so envy provoked him to cast Adam down from his rule. He saw that authority had been given to Adam, and that he had been placed there in order to provide service for him. 106 He was envious of that honor that belonged to Adam,

Jacob also points out Satan’s envy in his Homily on the Creation of Adam, 64–68, 179–192, in E.G. Mathews, Jr., Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead, 22–23, 32–35; cf. the account of Satan’s envy provided by Narsai in his Homily on Creation, I.221– 240, IV.101–125, in P. Gignoux, Homélies de Narsaï sur la creation, 122–123, 198–201. 106

‫‪89‬‬ ‫‪2510‬‬

‫‪2515‬‬

‫‪2520‬‬

‫‪2525‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰ ܶ ܳ‬ ‫ܰܥܠ ܰܕ ܰ‬ ‫ܕܒܝܬ ܐ ܳܕܡ ܰܕܟܡܐ ܺ� ܶܪܒܘ܀‬ ‫ܚܣܡ ̱ܗܘܐ ܒ‬ ‫ܺ‬ ‫� ܳܨ ܶܒܐ ̱ܗ ܺܘܝܬ ܰ� ܳ‬ ‫ܘܡܢ ܐ ܰܡܪ ܰܥܠ ܳܡ ܽܪܘܕܐ܆‬ ‫ܕܣ ܺܓ ܳܝ̈ܐܬܐ ܶܡ ܺ‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ ܰ‬ ‫ܰ‬ ‫ܬܬܙ ̈ܝ ܳܥܢ ܶܒܗ܀‬ ‫ܒܝܘܡܐ ܶܕܫܬܐ ܰ‬ ‫ܶ‬ ‫ܘܡ ܽܛܠ ܳܕ ܐܦ ܽܗܘ ܰ‬ ‫ܢܦܠ ܶܡܢ ܰܕ ܶ‬ ‫ܪܓܗ܆‬ ‫ܰܬ ܰ‬ ‫ܒܫܪܒܐ ܰܕ ܺ‬ ‫ܒܥܢܝ ܺܡܐܡܪܐ ܰܕ ܶ‬ ‫ܐܪܡܐ ܰܫ ܶ‬ ‫ܪܒܗ ܰ‬ ‫ܐܪܡܝܬ܀‬ ‫ܰ‬ ‫ܶ‬ ‫ܳܗܢܐ ܰܕܗܘܐ ܳܩܛܠ ܐ̱ ܳܢܫܐ ܰܡ�ܟܐ ̱ܗܘܐ܆‬ ‫ܰ ܶ‬ ‫ܒܗܘ ܶܪܡܙܐ ܗܘܐ ܰܩ ܳ‬ ‫ܰܘ ܰ‬ ‫ܕܡܝܐ ܰܥܡ ܰܡ� ̈ܟܐ܀‬ ‫ܶ‬ ‫ܶ ܽ‬ ‫ܺ‬ ‫ܺ‬ ‫ܘܡܛܠ ܺܕ ܐܝܬ ܽ ̱ܗܘ � ܰܫܝ ܽܓ ̈ܘ ܶܕ ܐ ܘ� ܰܫܝ ܬ ̈ܓ ܶܡܐ܆‬ ‫ܶ ܳ ܰ‬ ‫ܺ‬ ‫ܘ� ܰܫܝ ܶܟܢ̈ ܶܫܐ ܰܘ� ܰܒܝ ܰܚ ̈ܝ� ܐܦ ܐ ܽ�ܟܘܢܶܐ܀‬ ‫ܰ‬ ‫ܰܘܐܝܟ ܰܚܕ ܶܡ ܽ‬ ‫ܒܕܗ ܳܡܪܝܐ ܰ‬ ‫ܢܗܘܢ ܰܥ ܶ‬ ‫�ܗܘ ܰܡ�ܟܐ܆‬ ‫ܳ‬ ‫ܘ� ̱ܗܒ ܶܠܗ ܶܟܢܫܐ ܕܢܶ ܶ‬ ‫ܰ‬ ‫ܗܘܐ ܺܪܫܐ ܽ‬ ‫ܠܓܘܕܐ ܐܦ ܽܗܘ܀‬ ‫ܶ‬ ‫ܗܘܐ ܳܩܐܶܡ ܰܥܠ�ܬ ܶ‬ ‫ܘ� ̱ܗܒ ܶܠܗ ܰܐܬܪܐ ܕܢܶ ܶ‬ ‫ܰ‬ ‫ܫܡܫܬܐ܆‬ ‫ܰ‬ ‫ܰ‬ ‫�ܥܶܠ ܶܡܢ ܐܪܥܐ ܰܘ ܶ‬ ‫ܬܚܝܬ ܶܫܡܫܐ ܐܝܟ ܰܫ ܺܠܝܛܐ܀‬ ‫ܕܚ ܽܫ ݂ܘܟ ܳܣ ܶܡܗ ܕܢܶ ܶ‬ ‫ܳ‬ ‫ܒܗܢܐ ܳܥܠܡܐ ܶ‬ ‫ܗܘܐ ܺܪܫܐ܆‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘܐܝܟ ܰܐ ܽܪܟܘܢܐ ܰ‬ ‫ܫܩܠ ܽܫܘܠܛܢܐ ܽܕܟ ܶܠܗ ܐܬܪܐ܀‬ ‫ܳ‬ ‫ܰܘܚܙܐ ܳܕܗܢܐ ܰܐܬܪܐ ܰ� ܶ‬ ‫ܗܒܗ ܳܡܪܝܐ � ܳܕܡ܆‬ ‫ܳ‬ ‫ܰ ܶ‬ ‫ܩܬܗ ܳ‬ ‫ܚܣܡܐ ܳܕ� ܳܕܡ ܢܶ ܽ‬ ‫ܣܚܘܦ ܶܡܢ ܽܫܘܠܛܢܶܗ܀‬ ‫ܘܙ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫݀‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܙܝ ̱ܗܝ ̱ܗܘܐ � ܕܡ ܕ ܐܬ�ܗܒ ݂ܬ ܠܗ ܪܫܢܘܬܐ܆‬ ‫ܫܡܫܬܐ ܶ‬ ‫ܐܬܬܣܝܡ ̱ܗܘܐ ܳܒ ̇ܗ ܰܥܠ�ܬܶ ܶ‬ ‫ܶܘ ܺ‬ ‫ܕܡ ܰ‬ ‫ܬܒܥܝܐ ܶܠܗ܀‬ ‫ܳܳ‬ ‫ܺ‬ ‫ܚܣܡ ̱ܗܘܐ ܶܒܗ ܰ‬ ‫ܰܘ ܰ‬ ‫ܒܗܘ ܐ ܳܝܩܪܐ ܰܕܗܘܐ � ܕܡ܆‬

‫‪B 127‬‬

90

THE SIX DAYS OF CREATION: THE SIXTH DAY

2530 and he slandered him to provoke a contest and to put him to shame. Immediately he fell from among the holy ones and the beautiful ones, and he went astray to corrupt [Adam]; for this reason he is called Satan. For the Lord did not create him ‘Satan’ when He created him, but because he went astray, he was given the name ‘Satan’. 107

XXI. THE FASHIONING OF ALL CREATION WAS NOW

2535 Let us now set aside the story of this one who is destined for destruction, and let me return to the account of the six days that I had been conducting. The reason that [Satan] had fallen I sought to make clear, [namely] that it is known to be that he was envious of the house of Adam, because Adam had become the image of divinity, 2540 and had become more exalted than the animals, even than all that had been fashioned. [Adam] had become Lord over this visible world, he was exalted, and had become ruler and heir to the house of God. Paradise opened its high gates as we had said, 108 COMPLETED

The name “Satan”, Syr., sātānâ, is derived from the root sty, which means to “go astray” or, in its causative forms, to “lead astray”. Ephrem, Commentary on Genesis, I.32, also recounts that Satan fell and was named Satan on the sixth day, though he does not mention either the etymology or Satan’s precise transgression; translation in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 121. This etymology is also mentioned in Eznik, De Deo, 436, as well as the Cave of Treasures, 10–11. See also Išō‘dad of Merw, On Genesis, 74, Ephrem, Hymns on Paradise, XV.16, and Ps.-Ephrem, On Genesis, II.22: “Even his very name bears witness concerning his going astray in his transgressions!” 107

‫‪91‬‬ ‫‪2530‬‬

‫‪2535‬‬

‫‪2540‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܘܗܝ ܕܢܶ ܶ‬ ‫ܥܒܕ ܰܕܪܐ ܰܘ ܰ‬ ‫ܶܘ ܰܐܟܠ ܰܩ ܰ‬ ‫ܢܒ ܰܙܚ ܶܒܗ܀‬ ‫�ܨ ̱‬ ‫ܘܡܢ ܰܫ ܺܦ ܶ‬ ‫ܘܡܚܕܐ ܰ‬ ‫ܢܦܠ� ܶܠܗ ܶܡܢ ܰܩ ܺܕ�̈ ܶܫܐ ܶ‬ ‫ܶ‬ ‫ܝ� ܐ܆‬ ‫ܰ ܺ‬ ‫ܳ‬ ‫ܐܣܛܝ ܕܢܶ ܽ‬ ‫�ܗܢܐ ܶ‬ ‫ܣܪܘܚ ܶ‬ ‫ܘܡ ܽܛ ܳ‬ ‫ܫܡܗ ܳܣܛܢܐ܀‬ ‫ܘ‬ ‫ܰ ܳ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܘ ܣܛܢܐ ܒܪܝ ̱ܗܝ ܓܝܪ ܡܪܝܐ ܟܕ ܒܪ ܐ ܠܗ܆‬ ‫ܶ ܽ ܰ ܺ‬ ‫ܳ‬ ‫ܐܣܛܝ ܶܐ ܰ‬ ‫ܬܟ ܺܢܝ ܶܠܗ ܫܡܐ ܳܣܛܢܐ܀‬ ‫ܘܡܛܠ ܕ‬ ‫ܺ‬ ‫ܫܒܘܩ ܳܗܫܐ ܰܫ ܶ‬ ‫ܢܶ ܽ‬ ‫ܪܒܗ ܳܕܗܢܐ ܥܬܝܕ ܰܠ ܳ‬ ‫ܚܒ�܆‬ ‫ܶ ܰ‬ ‫ܐܫܬܬ ܰܝ ̈ܘ ܶܡܐ ܰ‬ ‫ܶܘܐܦܢܶܐ ܰ‬ ‫ܕܡ ܰܩܦ ܺܠܝ ܶܒܗ܀‬ ‫�ܫܪܒܐ ܕ‬ ‫ܺ ܶ‬ ‫ܕܡ ܽܛܠ ܰܐܝܕܐ ܥܶܠܬܐ ܰ‬ ‫ܶ‬ ‫ܒܥܝܬ ܐ ܰܚ ܶܘܐ܆‬ ‫ܢܦܠ ̱ܗܘܐ‬ ‫ܰ ܶ ܳ‬ ‫ܬ ܳܠ ̇ܗ ܰ‬ ‫ܐܬ� ܰ‬ ‫ܕܥܠ ܰܕ ܰ‬ ‫ܕܥ ݂ ݀‬ ‫ܶܘ ܰ‬ ‫ܕܒܝܬ ܐ ܳܕܡ܀‬ ‫ܚܣܡ ̱ܗܘܐ ܒ‬ ‫ܳ‬ ‫ܰܥܠ ܰܕܗܘܐ ̱ܗܘܐ ܐ ܳܕܡ ܰܨܠܡܐ ܰܕ ܳܐ� ܽܗܘܬܐ܆‬ ‫ܶ ܽ‬ ‫ܺܘ ܶ‬ ‫ܝܪܒ ܰܣ ܺܓܝ ܶܡܢ ܶܒ ܳ‬ ‫ܘܡܢ ܬ ̈ܘ ܳܩܢܶܐ܀‬ ‫��ܬܐ‬ ‫ܰܘܗܘܐ ܳܡܪܐ ܳ‬ ‫�ܗܢܐ ܳܥܠܡܐ ܶܡ ܰ‬ ‫ܬܚ ܳܙ�ܢܐ܆‬ ‫ܰ‬ ‫ܝܪܒ ܰܘ ܶ‬ ‫ܺܘ ܶ‬ ‫ܐܡܠܟ ܰܘܗܘܐ ܳ�ܪܬܐ ܶܒܝܬ ܐ ܳܠܗܐ܀‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܬܚ ܰܦ ܰܪܕܝܣܐ ܰܬ ܰ‬ ‫ܘܗܝ ܳ� ܶܡܐ ܐܝܟ ܶܕ ܰܐܡ ܰܪܢܢ܆‬ ‫�ܥ ̱‬

‫‪B 128‬‬

‫‪After this secondary digression, Jacob returns to the primary top‬‬‫‪ic of the creation and history of Adam; see line 2499, above, where he had‬‬ ‫‪left off.‬‬ ‫‪108‬‬

92

THE SIX DAYS OF CREATION: THE SIXTH DAY

and those beautiful ones entered in to become heirs if they remain firm. 2545 On the sixth day all that had been fashioned was completed, and all the beautiful things in all of creation were concluded: the light had dawned, the firmament was arched, the seas had been gathered, the earth spread forth, the heavens measured out, the sun was running its course, the moon was radiant, the stars were set in order, the seas were undulating, 2550 and winged creatures were chirping, frolicking and flying in the air. The world had been built, the land established; creatures were everywhere, days and nights ran their courses one after the other. On the sixth day, in Nisan, the delightful month of every flower, the house that the Maker built was completed.109 2555 On the sixth day, in Nisan, that head of the species 110 entered into the world, a young child, a comely youth, yet already a man. and a rib—bone and flesh—had become Eve, his wife, and yoke-mate, the gate that introduced death into the world. 111 The Lord had made Eve and given her as a wife to Adam,

Literally, “crowned”. Syr., rîš gensâ; see, above, line 2153, for an earlier use of a similar image (Syr., mĕ‘înâ dĕgensê). 111 Ephrem had already called Eve a “fountain of death” in his Sermon on Our Lord, III, translation by J. Amar in E.G. Mathews, Jr., St. Ephrem the Syrian, Selected Prose Works, 278; Jacob also refers to the ear of Eve as the “door [by which] death entered,” in his first homily On the Mother of God, in P. Bedjan, S. Martyrii, qui et Sahdona quae supersunt omnia, 628, translation in M. Hansbury, Jacob of Serug, On the Mother of God, 31. 109 110

‫‪93‬‬

‫‪2545‬‬

‫‪2550‬‬

‫‪2555‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܘܥ�ܘ ܰܫ ܺܦ ܶ‬ ‫ܝ� ܐ ܕܢܶ ܽ‬ ‫ܰ‬ ‫ܗܘܘܢ ܳ��ܬܶ ܐ ܶܐ ܽܠܘ ܰܚ ܶ‬ ‫ܡܣܢܘ܀‬ ‫ܽ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܒܝܘܡܐ ܶܕ ܐܫܬܐ ܐܫܬ ܰܠܡܘ ̱ܗ ܰܘܘ ܽܟܠ�ܬ ̈ܘ ܳܩ ܺܢܝܢ܆‬ ‫ܶ ܰ‬ ‫�ܗܘܢ ܽܫ ܶ‬ ‫ܐܣܬ ܰ�ܟܘ ̱ܗ ܰܘܘ ܽܟ ܽ‬ ‫ܘܦ� ܐ ܽܕܟܠ ܶܒ ܳ‬ ‫��ܬܐ܀‬ ‫ܘ‬ ‫ܺ‬ ‫ܺ‬ ‫̈‬ ‫ܽܢܘܗܪܐ ܰܘܕ ܺܢܝܚ ܪܩܝܥܐ ܰܘܟܦܝܦ ܰ�ܡ ܶܡܐ ܰܘ ܶ‬ ‫ܩܒܝܢ܆‬ ‫ܺ‬ ‫ܰܐܪܥܐ ܺܪܩܝܥܐ ܰ‬ ‫ܫܡܝܐ ܡܬܝܚܐ ܶܫܡܫܐ ܳܪ ܶܗܛ܀‬ ‫ܺ‬ ‫ܰܣܗܪܐ ܰܡ ܶ‬ ‫ܦܪܓ ܰܟ ̈ܘ ܶ‬ ‫ܟܒܐ ܺ‬ ‫ܣܕ ܺܝܪܝܢ ܰ� ̈ܡ ܶܡܐ ܳܪܦܬܝܢ܆‬ ‫ܰ‬ ‫ܡܢ�ܪܐ ܳܘܕܝ�ܐ ܳ‬ ‫ܘܚ ܰ‬ ‫ܝܘܬ ܶܓܦܐ ܰ‬ ‫ܰ‬ ‫ܘܦܪܚܐ ܳܒܐܐܪ܀‬ ‫ܺ‬ ‫ܶ‬ ‫ܶܐ ܺ‬ ‫ܩܢ ݂ ݀‬ ‫ܬܒܢܝ ܳܥܠܡܐ ܬ ܰ‬ ‫ܬ ܬ ܶܒܝܬ ܳܩܡ ܶܒ ܳ‬ ‫��ܬܐ܆‬ ‫ܰ‬ ‫ܪܗܛܘ ܺܐ�̈ ܳܡ ܶܡܐ ܰ‬ ‫ܶ‬ ‫ܘ�ܝ̈ ܰ� ܳܘܬܐ ܰܚܕ ܳܒܬܪ ܰܚܕ܀‬ ‫ܶ‬ ‫ܶܒܐܫܬܐ ܺ‬ ‫ܒܝܪܚܐ ܺ‬ ‫ܒܢ ܳ‬ ‫ܝܣܢ ܰ‬ ‫ܦܨܝܚܐ ܽܕܟܠ ܰܗ ܳܒ ̈ܒܐ܆‬ ‫ܶ ܰ‬ ‫ܫܬ ܰ‬ ‫ܬ ܳܥ ܽܒ ܽ‬ ‫ܟܠܠ ̱ܗܘܐ ܰܒܝܬܐ ܰܕ ܳ‬ ‫ܒܢ ݂ ݀‬ ‫ܘܕܘܬܐ܀‬ ‫ܐ‬ ‫ܝܣܢ ܰܥܠ� ܶܠܗ ܳ‬ ‫ܶܒܐܫܬܐ ܺ‬ ‫ܒܢ ܳ‬ ‫�ܥܠܡܐ ܰܗܘ ܺܪܫ ܶܓܢܣܐ܆‬ ‫ܰ‬ ‫ܰ‬ ‫ܥ�ܝܡܐ ܰܦܐܝܐ ܰ‬ ‫ܘܓܒܪܐ ܶܡܚܕܐ܀‬ ‫ܽܥܘ� ܛܠܝܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܘ ܳ‬ ‫ܗܘ ݂ܬ ݀ ܰܚܘܐ ܐܠܥܐ ܰܓܪܡܐ ܶܒܣܪܐ ܐܢܬܬܐ܆‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܝܬܐ ܳ‬ ‫�ܥܠܡܐ ܰܡܘܬܐ܀‬ ‫ܐܦ ܰܒܪܬ ܰܙܘܓܐ ܘܬܪܥܐ ܕܡ‬ ‫ܳ‬ ‫ܰ ܳ ܰ‬ ‫ܰ‬ ‫ܘܥ ܳ‬ ‫ܒܕ ̇ܗ ܰ‬ ‫ܗܒ ̇ܗ ܐܢܬܬܐ � ܳܕܡ܆‬ ‫�ܚܘܐ ܳܡܪܝܐ ܘ�‬

94

THE SIX DAYS OF CREATION: THE SIXTH DAY

2560 and had fashioned [them] a house, and they entered in to be lords of that house. The entire creation that had been fashioned was now finished, “and there was evening and there was morning, the sixth day”. Gen 1:31

‫‪95‬‬ ‫‪2560‬‬

‫ܘܩ ܳܢܐ ܶ‬ ‫ܕܒ ̈ܪ ܳܝ ܳܬܐ‪ܰ :‬ܝ ܳ‬ ‫ܕܥܠ ܽܬ ܳ‬ ‫ܰ‬ ‫ܘܡܐ ‪ .‬ܘ‪.‬‬

‫ܰܘ ܶ‬ ‫ܘܡ ܰ�ܝ ܰܒܝܬܐ ܰܥ�ܘ ܢܶ ܽ‬ ‫ܬܩܢ ܰܒܝܬܐ ܳ‬ ‫ܗܘܘܢ ܶܒܗ܀‬ ‫ܶ ܰ‬ ‫ܐܫܬ ܺ‬ ‫ܡܠܝ ̱ܗܘܐ ܽܟܠ� ܽܬ ܳ‬ ‫ܘܩܢܐ ܽܕܟܠ ܶܒ ܳ‬ ‫��ܬܐ܆‬ ‫ܘ‬ ‫ܰ‬ ‫ܰܘܗܘܐ ܪܡܫܐ ܰܘܗܘܐ ܰܨܦܪܐ ܰ�ܘܡܐ ܶܕܫܬܐ܀܀‬

‫‪B 129‬‬

BIBLIOGRAPHY OF WORKS CITED PRIMARY TEXTS

PHILO OF ALEXANDRIA Colson, Francis H. and George H. Whitaker, trs. Philo I. On the Account of the World’s Creation given by Moses, Allegorical Interpretation of Genesis. LCL. London/New York: William Heinemann, 1929. JUSTIN MARTYR Marcovich, Miroslav, ed. Iustini Martyris Dialogus cum Tryphone. PTS, 47; Berlin/New York: de Gruyter, 1997. English translation in Thomas B. Falls, tr., revised and with a new introduction by Thomas P. Halton, St. Justin Martyr, Dialogue with Trypho. Selections from the Fathers of the Church, 3. Washington: Catholic University of America Press, 2003. THEOPHILUS OF ANTIOCH Grant, Robert M., ed. and tr. Theophilus of Antioch, Ad Autolycum. OECT. Oxford: Clarendon Press, 1970. IRENAEUS OF LYONS Ter Mĕkĕrttschian, Karapet and S.G. Wilson, eds. and trs. S. Irenaeus, The Proof of the Apostolic Preaching with Seven Fragments [with accompanying French translation by J. Bartmoulot]. PO, XII.5. Paris: Firmin-Didot, 1913. English translation in John Behr, tr., St. Irenaeus of Lyons, On the Apostolic Preaching. PPS, 17. Yonkers: St. Vladimir’s Seminary Press, 1997. 97

98

THE SIX DAYS OF CREATION: THE SIXTH DAY

EUSEBIUS OF EMESA Petit, Françoise, Lucas Van Rompay and Jos. J.S. Weitenberg, trs. Eusèbe d’Émèse, Commentaire de la Genèse. TEG, 15; Louvain: Peeters, 2011. BASIL Giet, Stanislas, ed. and tr. Saint Basile, Homélies sur l’Hexaméron. SC, 26bis; Paris: Editions du Cerf, 1968. English translation in Blomfield Jackson, tr., The Hexaemeron of Saint Basil. LNPF. Second Series. Grand Rapids, 1976. Vol. 8, pp. 52–107. Thomson, Robert W., ed. and tr. The Syriac Version of the Hexaemeron by Basil of Caesarea. CSCO 550–551; Louvain: Peeters, 1995. EPHREM Tonneau, Raymond M., ed. and tr. Sancti Ephraem Syri in Genesim et in Exodum commentarii. CSCO 152–53. Louvain: Peeters, 1955. English translation by Edward G. Mathews, Jr. in Edward G. Mathews, Jr. and Joseph P. Amar, St. Ephrem the Syrian: Selected Prose Works. FOTC, 91. Washington: Catholic University of America Press, 1994. Pp. 67–213. Beck, Edmund, OSB, ed. and tr. Des heiligen Ephraem des Syrers Hymnen de Fide. CSCO 154–155. Louvain: Peeters, 1955. English translation in Jeffrey T. Wickes, St. Ephrem the Syrian, The Hymns on Faith. FOTC, 130. Washington: Catholic University of America Press, 2015. Beck, Edmund, OSB, ed. and tr. Des Heiligen Ephraem des Syrers Hymnen de Paradiso und Contra Julianum. CSCO 174–175. Louvain: Peeters, 1957. English translation in Sebastian P. Brock, St. Ephrem the Syrian: Hymns on Paradise. PPS, 10. Crestwood: St. Vladimir’s Seminary Press, 1990. Beck, Edmund, OSB, ed. and tr. Des Heiligen Ephraem des Syrers Sermo de Domino Nostro. CSCO 270–271. Louvain: Peeters, 1966. English translation by Joseph P. Amar in Edward G. Mathews, Jr. and Joseph P. Amar, St. Ephrem the Syrian: Selected Prose Works. FOTC, 91. Washington: Catholic University of America Press, 1994. Pp. 273–332.

BIBLIOGRAPHY

99

PS.-EPHREM Mathews, Jr., Edward G., ed. and tr. The Armenian Commentary on the Book of Genesis attributed to Ephrem the Syrian. CSCO 572–573: Scriptores Armeniaci, 23–24. Louvain: Peeters, 1998. GREGORY OF NYSSA Laplace, J, ed. and tr. Saint Grégoire de Nysse, La creation de l’homme. SC, 6; Paris: Editions du Cerf, 1943. English translation in W. Moore and H.A. Austin, trs., Gregory of Nyssa, On the Making of Man. LNPF. Second Series. Grand Rapids, 1976. Vol. 5, pp. 387–427. [A new translation by Fr. John Behr is in preparation] SEVERIAN OF GABALA Severianus Gabalensis Episcopus, In Mundi Creationem homiliae 1–6. PG 56.429–500. English translation by Robert C. Hill in Robert C. Hill and Carmen S. Hardin, Severian of Gabala and Bede the Venerable, Commentaries on Genesis 1–3. Ancient Christian Texts. Downers Grove: IVP Academic Press, 2010. Pp. 23–87. THEODORE OF MOPSUESTIA McLeod, Frederick G., tr. Theodore of Mopsuestia. ECF. London/New York: Routledge, 2009. THEODORET OF CYRUS Hill, Robert C., ed. and tr. Theodoret of Cyrus, The Questions on the Octateuch. Volume 1: On Genesis and Exodus. LEC, 1; Washington: Catholic University Press, 2007. ISAAC THE TEACHER [= ISAAC OF ANTIOCH?] Bedjan, Paulus, ed., Homiliae S. Isaaci Syri Antiocheni I. Paris and Leipzig: Harrassowitz, 1903. Unpublished “Homily on Adam and Eve”. Ms. Vat. Syr. 120, ff. 154r–172r.

100

THE SIX DAYS OF CREATION: THE SIXTH DAY

EZNIK OF KOŁB Mariès, L., and C. Mercier, eds. Eznik de Kolb de Deo. PO, 28.3. Paris, 1960. AGAT‘ANGEŁOS Ter-Mkrtč‘yan, G. and S. Kanayeants‘. Agat‘angeghay Patmut‘iwn Hayots‘. Tiflis, 1909; reprinted, Erevan: Erevani Hamalsarani Hratarakchʻutʻyun, 1983. English translation in Robert W. Thomson, The Teaching of Saint Gregory. Revised edition. AVANT – Treasures of the Armenian Christian Tradition, 1. New Rochelle: St. Nersess Armenian Seminary, 2001. EGHISHĒ Khachikyan, Levon, ed., and Michael Papazian, tr. Commentary on Genesis by Eghishe. Yerevan: Magaghat Publishing House, 2004. JACOB OF SARUG Bedjan, Paulus, ed. (with additional material by Sebastian P. Brock). Homilies of Mar Jacob of Sarug. 6 vols.; Piscataway: Gorgias Press, 2006 [original publication Homiliae Selectae Mar-Jacobi Sarugensis, 5 vols. Paris and Leipzig: Harrassowitz, 1905–1910]. Akhrass, Roger and Imad Syryany, eds. 160 unpublished homilies of Jacob of Serugh. 2 volumes. Damascus: Department of Syriac Studies – Syriac Orthodox Patriarchate, 2017. Albert, Micheline, ed. and tr. Jacques de Saroug, Homélies contre les juifs. PO, XXXVIII.1 [174]. Turnhout: Brepols, 1976. Alwan, Khalil, ed. and tr. Jacques de Saroug, Quatre Homélies Métriques sur la Création. CSCO 508–509; Louvain: Peeters, 1989. Bedjan, Paulus, ed. S. Martyrii, qui est Sahdona, quæ supersunt omnia. Paris/Leipzig: Otto Harrassowitz, 1902. [Marian Homilies of Jacob of Sarug, pp. 614–865]. English translation of homilies 1–3, 5, in Mary Teresa Hansbury. Jacob of Serug, On the Mother of God. PPS 19. Crestwood: St. Vladimir’s Seminary Press, 1998. Kaufman, Stephen A., tr. Jacob of Sarug’s Homilies on Elijah. TFCLA, 18; Metrical Homilies of Mar Jacob of Sarug, 9–13. Piscataway: Gorgias Press, 2009.

BIBLIOGRAPHY

101

Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homily on the Creation of Adam and the Resurrection of the Dead. TFCLA, 37; Metrical Homilies of Mar Jacob of Sarug. Piscataway: Gorgias Press, 2014. Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homilies on the Six Days of Creation: The First Day. TFCLA, 27; Metrical Homilies of Mar Jacob of Sarug, 29. Piscataway: Gorgias Press, 2009. Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homilies on the Six Days of Creation: The Second Day. TFCLA, 40. Piscataway: Gorgias Press, 2016. Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homilies on the Six Days of Creation: The Third Day. TFCLA, 47. Piscataway: Gorgias Press, 2016. Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homilies on the Six Days of Creation: The Fourth Day. TFCLA, 52. Piscataway: Gorgias Press, 2018. Mathews, Jr., Edward G., tr. Jacob of Sarug’s Homilies on the Six Days of Creation: The Fifth Day. TFCLA, 55. Piscataway: Gorgias Press, 2019. Mathews, Jr., Edward G., ed. and tr. Jacob of Sarug’s Additional Homilies on Good Friday. TFCLA, 51; Metrical Homilies of Mar Jacob of Sarug. Piscataway: Gorgias Press, 2018. McCollum, Adam Carter. Jacob of Sarug’s Homilies on Jesus’ Temptation. TFCLA, 38; The Metrical Homilies of Mar Jacob of Sarug, 33. Piscataway: Gorgias Press, 2014. Mouterde, Paul. “Deux homélies inédites de Jacques de Saroug.” MUSJ 26 (1944–1946), 1–36. Muraoka, Takamitsu. Jacob of Serugh’s Hexaemeron. Ancient Near Eastern Studies Supplement, 52. Leuven: Peeters, 2018. Reed, Morgan. Jacob of Sarug’s Homily on the Lord’s Prayer. TFCLA, 42; The Metrical Homilies of Mar Jacob of Sarug. Piscataway: Gorgias Press, 2016. Sony, Behnam M. Boulos. “Hymne sur la création de l’homme de l’hexaméron de Jacques de Saroug.” PdO 11 (1983), 167–199.

102

THE SIX DAYS OF CREATION: THE SIXTH DAY

NARSAI Gignoux, Philippe, ed. and tr. Homélies de Narsaï sur la création. PO, 34.3–4 [161–162]. Turnhout: Brepols, 1968. CAVE OF TREASURES Ri, Su-Min, ed. La Caverne des Trésors. Les deux recensions syriaques. CSCO, 486–487. Louvain: Peeters, 1987. JACOB OF EDESSA Vaschalde, Arthur A., ed. and tr. Jacobi Edesseni Hexaemeron seu in Opus Creationis Libri Septem. CSCO, 97; Louvain: Peeters, 1932. ISHÔ‘DAD OF MERW Vosté, J.-M., ed., and Ceslas van den Eynde, ed and tr. Commentaire d’Išoʻdad de Merv sur l’ancien testament I. Genèse. CSCO, 126, 156. Louvain: Imprimerie Orientaliste, 1950, 1955. OTHER Petit, Françoise, ed. La Chaîne sur la Genèse. Édition intégrale I: Chapitres 1 à 3. TEG, 1. Louvain: Peeters, 1992.

SECONDARY WORKS

Alexandre, Monique. Le commencement du livre Genèse I–V: La version grecque de la Septante et sa reception. CA, 3. Paris: Beauchesne, 1988. Alwan, Khalil. “Le ‘remzo’ selon la pensée de Jacques de Saroug.” Parole de l’Orient 15 (1988–1989), 91–106. Barsoum, Ignatius Aphram I. The Scattered Pearls: A History of Syriac Literature and Sciences. Second Revised Edition. Piscataway: Gorgias Press, 2003. Beck, E. Die Theologie des Hl. Ephräm in seinem Hymnen über den Glauben. Studia Anselmiana, 21. Rome, 1949. Bou Mansour, T. La pensée symbolique de Saint Ephrem le Syrien. BUSEK, 16. Kaslik, 1988. Bou Mansour, Tanios. La théologie de Jacques de Saroug. Tome I: Cré-

BIBLIOGRAPHY

103

ation, Anthropologie, Ecclésiologie et Sacraments. BUSEK, 36; Kaslik: l’Université Saint-Esprit, 1993. Bouteneff, Peter C. Beginnings: Ancient Christian Readings of the Biblical Creation Narratives. Grand Rapids: Baker Publishing House, 2008. Brock, Sebastian, P. “Clothing metaphors as a means of theological expression in Syriac tradition.” In Margot Schmidt, ed., Typus, Symbol, Allegorie bei den östlichen Vätern und ihren Parallelen im Mittelalter. Eichstatter Beiträge IV. Regensburg: Verlag Friedrich Pustet, 1982. Pp. 11–40; reprinted in Sebastian Brock, Studies in Syriac Christianity. Collected Studies Series, CS357. London: Variorum, 1992. Brock, Sebastian, P. The Luminous Eye: The Spiritual World Vision of St. Ephrem. Rome: Centre for Indian and Interreligious Studies, 1985. 2d ed., CSS, 124. Kalamazoo: Cistercian Publishers, 1992. Casciaro, José María, et al., eds. The Pentateuch. The Navarre Bible. Dublin: Four Courts Press, 1999. Ginzberg, Louis. The Legends of the Jews. Volumes I, V. New York: Jewish Publication Society, 1909, 1913. Hidal, Sten. Interpretatio Syriaca. Coniectanea Biblica: Old Testament, Series 6. Lund: CWK Gleerup, 1974. Jansma, Taeke. “L’Hexaméron de Jacques de Sarug.” OS 4 (1959), 3–42, 129–162, 253–284. Jansma, Taeke. “Une homélie anonyme sur la création du monde.” OS 5 (1960), 385–400. Kiraz, George Anton, ed. Jacob of Serugh and His Times: Studies in Sixth-Century Syriac Christianity. GECS, 8. Piscataway: Gorgias Press, 2010. Kollamparampil, Thomas. Salvation in Christ according to Jacob of Serugh: An Exegetico-theological Study on the Homilies of Jacob of Serugh (451–521 AD) on the Feasts of Our Lord. Early Syriac Christian Patristic Studies. Bangalore: Dharmaram Publications, 2001. Kronholm, Tryggve. Motifs from Genesis 1–11 in the Genuine Hymns of Ephrem the Syrian with particular reference to the influence of Jewish exegetical tradition. Coniectanea Biblica. Old Testament Series, 11. Uppsala: Almqvist & Wiksell, 1978.

104

THE SIX DAYS OF CREATION: THE SIXTH DAY

Levinson, John R. Portraits of Adam in Early Judaism: From Sirach to 2 Baruch. Journal for the Study of Pseudopigrapha Supplement Series, 1. Sheffield: JSOT Press, 1988. Louth, Andrew, ed. Genesis 1–11. ACCS. Old Testament, 1. Downers Grove: InterVarsity Press, 2001. Mathews, Jr., Edward G. “What Manner of Man?”: Early Syriac Reflections on Adam.” In Robert D. Miller, ed. Syriac and Antiochian Exegesis and Biblical Theology for the 3rd Millennium. GECS, 6. Piscataway: Gorgias Press, 2008. Pp. 115–149. Miller, Robert D., ed. Syriac and Antiochian Exegesis and Biblical Theology for the 3rd Millennium. GECS, 6. Piscataway: Gorgias Press, 2008. Murray, Robert. “The Lance which Re-opened Paradise: A Mysterious Reading in the Early Syriac Fathers.” OCP 39 (1973), 224–234, 491. Sokoloff, Michael. A Syriac Lexicon. A Translation from the Latin, Correction, Expansion, and Update of C. Brockelmann’s Lexicon Syriacum. Piscataway: Gorgias Press/Winona Lake: Eisenbrauns, 2009. Sony, Behnam M. Boulos. “La méthode exégétique de Jacques de Saroug.” PdO 9 (1979–1980), 67–103. Sony, Behnam M. Boulos. “L’anthropologie de Jacques de Saroug.” PdO 12 (1984–1985), 153–185. ten Napel, Erik. “Some Remarks on the Hexaemeral Literature in Syriac.” In Hans J.W. Drijvers, Rene Lavenant, Collie Molenberg and Gerrart J. Reinink, eds. IV Symposium Syriacum: Literary Genres in Syriac Literature. OCA, 229. Rome: Pontificium Institutum Studiorum Orientalium, 1987. Pp. 57–69. Trigg, Joseph Wilson. Biblical Interpretation. Message of the Fathers of the Church, 9. Wilmington: Michael Glazier, 1988. Westermann, Claus. Genesis 1–11: A Commentary. Minneapolis: Augsburg, 1984.

INDEX NAMES AND THEMES

references are to line numbers

Adam 2076, 2100, 2105, 2107, 2110, 2111, 2112, 2117, 2119, 2123–2125, 2130, 2133, 2134, 2137, 2151, 2159, 2162, 2163, 2169, 2172, 2173, 2175, 2185, 2188, 2190, 2202, 2207, 2232, 2233, 2235–2237, 2240, 2251, 2283, 2291, 2293, 2319, 2323, 2324, 2329, 2345, 2356, 2363, 2367, 2373, 2377, 2381, 2385, 2391, 2394, 2398, 2400, 2401, 2404–2407, 2409–2411, 2415, 2419, 2425, 2428, 2442, 2443, 2449, 2457, 2460, 2481, 2483, 2489, 2502, 2510, 2525–2527, 2529, 2532, 2538, 2539, 2541, 2559 angel 2229, 2230, 2515, 2516, 2519 animal 1952, 1966, 1970, 1974, 2339, 2347 architect 2039, 2150 authority 2385, 2527 banquet 2072, 2097, 2104, 2474, 2500, 2505

baptism 2416, 2424, 2446 beast 1950, 1959, 1972, 1999, 2003, 2005, 2019, 2024, 2025, 2092, 2339, 2344, 2364, 2387 beauty 2028, 2138, 2141, 2416, 2507 bird 1931, 2004, 2045, 2072, 2091, 2337, 2387, 2469 blood 2406, 2408, 2410, 2416, 2421, 2423, 2426, 2427, 2429, 2432, 2435, 2439, 2447 body 1973, 2257, 2270, 2284, 2289, 2290, 2318 bone 2404, 2408, 2450, 2493, 2557 book 1922, 1939, 2241 bridal chamber 2065 bride 2065, 2070, 2103, 2259, 2320, 2455, 2461, 2463, 2470, 2479, 2489, 2506 bridegroom 2067, 2098, 2462, 2463, 2468, 2483, 2486, 2497 bridesmaid 2465 building 2039, 2147, 2171

105

child

2436, 2441, 2447, 2556

106

THE SIX DAYS OF CREATION: THE SIXTH DAY

city 2143, 2145 clay 1969, 1971 command 1933, 1951, 1957, 1965, 2094, 2166, 2374, 2428, 2524 companion 1980, 2124, 2126, 2324, 2388, 2481 creation 1921, 1923, 1926, 1936, 1940, 1942, 2030, 2040, 2053, 2054, 2068, 2084, 2117, 2119, 2120, 2125, 2137, 2141, 2149, 2160, 2168, 2170, 2258, 2320, 2323, 2354, 2361, 2388, 2396, 2465, 2546, 2561 creator 1923, 1932, 1937, 1940, 1944, 2113, 2309, 2315, 2367, 2424 creature 1925, 1962, 2026, 2069, 2169, 2189, 2199, 2227, 2248, 2286, 2321, 2333, 2326, 2328, 2337, 2357, 2377, 2380, 2399, 2490, 2550, 2551 cross 2431 crown 2171, 2285, 2476, 2506 crucifixion 2412, 2433 darkness 2523 day 1958, 1977, 1978, 2033, 2075, 2380, 2497, 2552 first day 2041 second day 2042 third day 2043 fourth day 2044 fifth day 1953, 1956, 2000, 2045 sixth day 1949, 1954, 1957, 1962, 2019, 2022, 2027, 2046, 2512, 2513, 2545, 2553, 2555, 2562

six days 1922, 1947, 2029, 2032, 2034, 2038, 2040, 2536 death 2415, 2445, 2558 depth 2030, 2049, 2328 divinity 2345, 2359, 2539 dust 2178, 2182, 2403, 2409

earth 1928, 1949, 1951, 1959, 1960, 1962, 1963, 1967, 1969, 1975, 1983, 1991, 2023, 2046, 2116, 2122, 2128, 2130, 2177, 2187, 2203, 2275, 2277, 2334, 2389, 2395, 2398, 2401, 2452, 2478, 2490, 2522, 2548 Eden 2057 envy 2501, 2510, 2526, 2529, 2538 essence 2179, 2217 Eve 2287, 2381, 2384, 2386, 2396, 2400, 2401, 2406, 2408, 2410, 2426, 2450, 2454, 2485, 2489, 2557, 2559 evening 2562

fashion 1921, 1924, 1971, 2001, 2034, 2036, 2037, 2040, 2064, 2066, 2093, 2100, 2106, 2108, 2134, 2138, 2142, 2145, 2247, 2251, 2260, 2263, 2277, 2292, 2302, 2309, 2318, 2354, 2361, 2377, 2404, 2410, 2456, 2461, 2540, 2545, 2560, 2561 Father 2154, 2192, 2194, 2213, 2215, 2219, 2227, 2232, 2233, 2236, 2237, 2239, 2244, 2245, 2436 female 2322, 2390 fire 2249

INDEX firmament 1927, 2080, 2089, 2165, 2332, 2547 flesh 2154, 2288, 2404, 2408, 2410, 2440, 2450, 2491, 2493, 2557

garden 2056, 2061, 2085 garment of light 2495, 2507 gate 2257, 2261, 2499, 2543, 2558 gift 2024, 2069, 2096, 2496, 2498 Gihon 2454 glory 1926, 1932, 2016, 2140, 2181, 2269 God 1999, 2017, 2112, 2143, 2145, 2146, 2151, 2161, 2170, 2177, 2189, 2208, 2231, 2232, 2238, 2251, 2293, 2324, 2351, 2355, 2373, 2377, 2400, 2417, 2460, 2542 god 2154 Godhead 1943, 2014, 2109, 2169, 2172, 2184, 2187, 2234, 2362 Golgotha 2420, 2434 head

2152, 2259, 2285, 2300, 2363, 2451, 2520, 2523, 2555 heaven 2063, 2115, 2118, 2121, 2128, 2136, 2203, 2522, 2548 height 2030, 2049, 2328, 2365 heir 2084, 2327, 2378, 2542, 2544 Hidden One 1925, 1935, honor 2170, 2364, 2529 host 2063, 2090, 2204, 2518, 2520 house 2027, 2037, 2053, 2066, 2077, 2101, 2106, 2107, 2135, 2554

107 image 2140, 2144, 2146, 2148, 2151, 2154, 2157, 2164, 2168, 2170, 2172, 2174, 2177, 2178, 2186, 2187, 2192, 2195, 2200, 2202, 2206–2209, 2211, 2213, 2233, 2236–2238, 2240, 2244, 2245, 2306, 2325, 2326, 2329, 2331, 2345, 2351, 2359, 2360, 2414, 2449, 2539

king 2062, 2144, 2286, 2377 light

1927, 1930, 2041, 2079, 2089, 2165, 2243, 2257, 2316, 2331, 2332, 2495, 2498, 2547 likeness 2152, 2157, 2174, 2209, 2233, 2235, 2237, 2238, 2246, 2327, 2418 Lord 1936, 1949, 1977, 1983, 2006, 2022, 2054, 2111, 2115, 2117, 2121, 2142, 2152, 2156, 2206, 2223, 2225, 2269, 2336, 2350, 2352, 2405, 2407, 2411, 2453, 2487, 2519, 2525, 2533, 2541, 2559 lord 2376, 2378, 2397, 2560

Maker 1965, 1973, 2029, 2032, 2039, 2087, 2094, 2099, 2105, 2139, 2413, 2430, 2451, 2455, 2477, 2554 male 2322, 2390, 2391 man/mankind 2157, 2164, 2167, 2174, 2209, 2213, 2225, 2244, 2294, 2556 mankind 2093, 2423, 2515 master 1989, 2341, 2379 Messiah 2235, 2246 Mighty One 2413, 2487

108

THE SIX DAYS OF CREATION: THE SIXTH DAY

month 2010, 2553, moon 1929, 2074, 2204, 2335, 2549 Moses 1922, 1939, 1946, 2223 mother 1963, 2422, 2444 mud 2185, 2186, 2301, 2317 mystery 1946, 2234, 2242, 2281, 2412 name

2349, 2353, 2356, 2358, 2362, 2368, 2370, 2371, 2373, 2380, 2534 night 2075, 2552 Nisan 2010, 2092, 2553, 2555 nothing 1934, 1942, 1943, 2372

Only-Begotten 2207, 2215, 2414, 2418, 2441

palace 2138, 2139 Paradise 2055, 2499, 2543 path 2114, 2304, 2305, 2307, 2313, 2315

rebellious one 2511 rib 2407, 2455, 2459, 2557 river 2009, 2111, 2018, 2061, 2083, 2452 ruler 2153, 2369, 2396, 2399, 2524, 2542 ruler who guards the air 2501

Satan 2051, 2524, 2532–2534, 2537 Savior 2419, 2431 sea 1927, 1931, 1953, 2043, 2089, 2333, 2547, 2549 Self-Existent One 1921 service 2276, 2521, 2528 signal 1971, 2035, 2166, 2169, 2263, 2516

sleep 2411, 2415, 2443, 2445, 2449, 2455, 2462, 2463, 2470, 2472, 2475, 2484, 2485, 2487 slumber 2411, 2483 soil 1951, 1954, 1955, 1957, 1961, 1967, 1973, 1991, 2177, 2182, Son 2154, 2191, 2193, 2195, 2211, 2214, 2219, 2226, 2227, 2231, 2233, 2237, 2239, 2241, 2243, 2246, 2325, 2327, 2329, 2436 species 1958, 1964, 1974, 1998, 2103, 2153, 2322, 2339, 2347, 2367, 2389, 2429, 2555 spirit 2249, 2252, 2439 spring 2001, 2016, 2017, 2059, 2152, 2451, 2453 star 1930, 2549 station 2044, 2513 sun 1929, 2049, 2073, 2203, 2335, 2548 symbol 2421, 2432 virgin 2485 voice 1965, 2215, 2217, 2220, 2222, 2242 water

1955, 1956, 2001, 2021, 2045, 2059, 2249, 2337, 2389, 2405, 2409, 2416, 2421, 2423, 2425, 2427, 2429, 2432, 2435, 2439, 2447, 2452 wedding 2067, 2069, 2095, 2098, 2472, 2475, 2476, 1495, 2499 wise 1924, 2087, 2379 Wise One 2127, 2372 Word 2231 word 2160, 2216, 2217, 2220, 2222, 2264, 2273, 2275

INDEX worship

yoke-mate

109

2343, 2348, 2365

2392, 2494, 2558

BIBLICAL REFERENCES

References are to page number Genesis 1:1–31 1:2 1:4 1:10 1:12 1:14 1:18 1:21 1:24 1:24–25 1:24–31 1:25 1:26 1:27 1:28 1:31 2:2–3 2:4 2:4b 2:4b-23 2:6 2:6–7 2:7 2:7–24 2:13 2:18 2:18–23 2:21-23 2:23 2:24

2, 16 37n37 32n33 32n33 32n33 36n39 32n33 32n33 20, 22 3 2 32n33 6, 46, 48, 52, 54, 56 7, 52 76 94 2 3 2n3 2 4n9 74n93 48, 58 74n91 78n101 66n84 8 74n90 82n103 62n82

Job

3:20

78n99, 79n101

9:8

44n53

Psalms 33:9 104:10–12 104:10–13 104:11 104:24 147:9

Proverbs 8:27

Sirach 1:3 17:6–9

Isaiah 40:14 44:24

Matthew 6:22 15:17 19:6 Mark 10:9

18 26n20 28n23 26 38n42 30 42n52 52n65 56n73 42n48 42n49, 44n53 58n76 62n80 62n81 62n81

110

THE SIX DAYS OF CREATION: THE SIXTH DAY

Luke 2:35 John

1:1 1:3 1:13 19:34

1 Corinthians 11:3

74n95 54 6 78n98 8n22, 74n95, 76 64n83

Ephesians 2:2 5:23

Philippians 2:7

1 Timothy 2:13

James 3:8–9

86n105 64n83 50n61 8 60n79