{"slug":"dsc-105","id":"syriac:dsc:dsc-105","title":"On the Three Children","title_source":"On the Three Children","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:19Z","cost_usd":0.013826},"source":{"registry_id":"syriac:dsc:dsc-105","work_id":"dsc-105","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/105"},"stats":{"passages":21,"english_words":5914,"coptic_letters":0,"source_letters":12509,"commentary_units":123,"commentary_kinds":8,"derived_notes":0,"ambiguities":37,"work_notes":4,"external_links":4,"timeline":4},"summary":{"work":"dsc-105","abstract":"Narsai's memra 'On the Three Children' is a metrical homily (ʿūḡāyā) composed in the late fifth century CE, likely during his time at the School of Nisibis. The work celebrates Hananiah, Azariah, and Mishael—the three youths from the Book of Daniel—and draws typological parallels with Abraham and Isaac. Preserved in a single 19th-century East Syriac manuscript, the text was used in East Syriac liturgy for the commemoration of the Three Children, often read during the vigil of the fourth Sunday. The edition lacks a critical apparatus, limiting textual analysis.","historical_context":"Narsai (d. ca. 503) was a prominent theologian and poet of the Church of the East, active at the School of Nisibis in the late fifth century. This memra reflects the exegetical and liturgical traditions of the East Syriac community, which venerated the Three Children as models of faith and resistance to idolatry. The work's dating rests on internal theological themes consistent with Narsai's other compositions. The sole surviving manuscript is a 19th-century copy of an older exemplar, written in East Syriac script with scribal corrections. The text was transmitted within the East Syriac liturgical cycle, specifically for the vigil of the fourth Sunday, indicating its continued use in worship. The genre of metrical homily (ʿūḡāyā) was typical of Narsai, who employed poetic forms for didactic and liturgical purposes.","significance":"This memra exemplifies Narsai's homiletic method of typological exegesis, linking the Three Children to Abraham and Isaac to underscore themes of faith and sacrifice. It also provides insight into East Syriac liturgical practices and the veneration of Old Testament figures. The work's survival in a single manuscript highlights the fragility of Syriac textual transmission and the need for further critical study.","timeline":[{"date":"6th c. BCE","event":"Composition of the Book of Daniel, including the story of the Three Children."},{"date":"Late 5th c. CE","event":"Narsai composes the memra 'On the Three Children' at the School of Nisibis."},{"date":"ca. 503 CE","event":"Death of Narsai."},{"date":"19th c. CE","event":"The sole surviving manuscript of the memra is copied from an older exemplar."}],"relations":[{"work":"Book of Daniel","relation":"Source text for the story of the Three Children (Dan 1-3).","key":"wikipedia:Book of Daniel","label":"Wikipedia: Book of Daniel","url":"https://en.wikipedia.org/wiki/Book_of_Daniel"},{"work":"Genesis 22 (Binding of Isaac)","relation":"Typological parallel drawn by Narsai between Abraham's test and the youths' sacrifice.","key":"wikipedia:Binding of Isaac","label":"Wikipedia: Binding of Isaac","url":"https://en.wikipedia.org/wiki/Binding_of_Isaac"},{"work":"Narsai's other memre","relation":"Part of a larger corpus of metrical homilies by Narsai, often numbered in collections.","key":"","label":null,"url":null},{"work":"East Syriac liturgical tradition","relation":"Used in the vigil of the fourth Sunday for the commemoration of the Three Children.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for the composition."},{"key":"wikipedia:Shadrach, Meshach, and Abednego","label":"Shadrach, Meshach, and Abednego","url":"https://en.wikipedia.org/wiki/Shadrach%2C_Meshach%2C_and_Abednego","reason":"Alternative names for the Three Children."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition that preserved the memra."}],"cautions":["The dating of the memra to the late fifth century is based on internal theological themes and Narsai's known career, but no external evidence confirms the exact year.","The sole surviving manuscript is a 19th-century copy, and the lack of a critical apparatus means textual variants and scribal errors cannot be assessed.","The attribution to Narsai is traditional and consistent with his style, but no explicit authorial claim survives in the manuscript."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000464,"generated":"2026-11-15T03:28:32Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/105"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8606"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-105","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":123,"english_words":5914,"source_letters":19521,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) likely composed this memra in the late 5th century, during his tenure at the School of Nisibis. The dating rests on internal theological themes consistent with his other works.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is a 19th-century copy of an older exemplar, preserving the text in East Syriac script with occasional scribal corrections.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was used in East Syriac liturgical tradition for the commemoration of the Three Children, often read during the vigil of the fourth Sunday of the liturgical year.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition lacks a critical apparatus for variant readings; the single manuscript base means textual uncertainties cannot be resolved from this source alone.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 21 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"ed:dsc-105":{"label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܚܲܢܲܢܝܵܐ ܘܥܲܙܲܪܝܵܐ ܘܡܝܼܫܵܐܹܝܠ\nܡܐܡܪܐ ܕܐܪܒܥܝܢ ܘܐܪܒܥܐ\nܥܲܠ ܚܲܢܲܢܝܵܐ ܘܥܲܙܲܪܝܵܐ ܘܡܝܼܫܵܐܹܝܠ\nܥܘܼܢܵܝܵܐ\nܣܵܗ̈ܕܹܿܐ ܒܥܵܘ ܪ̈ܲܚܡܹܐ ܥܲܠ ܥܵܠܡܵܐ. ܕܐܲܚܝܼܕܼܓܵܘܣܵܐ\n:ܒܓܲܪ̈ܡܲܝܟܿܘܿܢ: ܐܲܚܲܝ̈\n:ܒܢܲܝ̈ ܡܘܼܠܟܵܢܵܐ ܢܚܸܬܼܘ ܒܲܫܒܼܝܼܬܼܵܐ ܠܒܹܝܬܼ ܒܵܒܼܠܵܝܹ̈ܐ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܡ̣ܢ ܬܘܼܟܼܠܵܢܵܐ ܕܡܘܼܠܟܵܢܲܝ̈ܗܘܿܢ ܀ :ܪ̈ܵܚܡܲܝ ܫܲܝܢܵܐ ܚ̣ܝܢܵܐ ܚܙ݂ܲܩܘ ܠܲܦܢܝܼܬܼܵܐ ܕܪ̈ܲܓܿܘܼܙܬܼܵܢܹܐ\nܘܠܵܐ ܦܵܓܼ ܚܘܼܒܵܐ ܕܪܸܚܡܲܬܼ ܩܘܼܫܬܵܐ ܡ̣ܢ ܡܲܕܿܥܲܝ̈ܗܘܿܢ ܀ :ܛܥܝܼܢܲܝ̈ ܢܝܼܫܵܐ ܪܫܲܡ̣ ܒܵܪܘܿܝܵܐ ܥܲܠ ܪܸ̈ܓܼܫܲܝܗܘܿܢ\nܫܪ̣ܵܘ ܒܹܝܬܼ ܚܲܢܦܹ̈ܐ ܘܠܵܐ ܐܸܬܿܕܲܡܝܼܘ ܒܲܥܝܵܕܲܝ̈ܗܘܿܢ ܀ :ܩܲܢܝܲܝ̈ ܛܲܥܡܵܐ ܥܵܠ̣ܘ ܘܐܸܬܼܚܲܠܲܛܘ ܥܲܡ ܦܲܟܿܝܼܗܹ̈ܐ\nܘܠܵܐ ܦܟ݂ܲܗ ܛܲܥܡܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ ܀ :ܠܒܼܘܼܫܲܝ̈ ܙܲܝܢܵܐ ܢܵܡܘܿܣܵܝܵܐ ܚܫܝܼܠ ܡ̣ܢ ܪܘܼܚܵܐ\nܩܵܡ̣ܘ ܒܹܝܬܼ ܣܸܕܼܪܹ̈ܐ ܕܲܩܪ̈ܲܒܼܬܼܵܢܹܐ ܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܀ :ܪ̈ܵܗܛܲܝ ܪܲܗܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ\nܥܡ݂ܲܪܘ ܥܲܡ ܛܲܡ̈ܠܹܐ ܘܠܵܐ ܦܵܫ̣ܘ ܘܐܲܗܡܝܼܘ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܐܵܓܼܘܿܢܸܣܛܹ̈ܐ ܐܵܚܕܵܝ̈ ܕܲܪܵܐ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈ܐ\nܦܲܕܼ ܐܝܼ̈ܕܲܝܵܐ ܕܐܵܚܘܿܕܲܝ̈ܗܘܿܢ ܡ̣ܢ ܓܘܼܫܡܲܝ̈ܗܘܿܢ ܀ :ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ ܪܵܚܡܵܐ ܒܚܝܼܪܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ\nܥܲܠ̣ܘ ܠܐܵܓܼܘܿܢܵܐ ܘܲܙܟܼܵܘ ܘܲܢܦܲܩ̣ܘ ܐܲܝܟ ܐܲܒܼܘܼܗܘܿܢ ܀ :ܠܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ ܥܲܠ̣ܘ ܙܲܟܵܝܹ̈ܐ ܒܢܲܝ̈ ܙܲܟܵܝܵܐ\nܘܣܲܟܿܝܼܘ ܘܲܫܠܸܡ̣ܘ ܠܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܲܠܘܵܬܼ ܐܲܒܼܪܵܐ ܀ :ܒܐܲܒܼܪܵܡ ܕܲܡܝܼܘ ܒܣܘܼܟܵܝ ܣܲܒܼܪܵܐ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ\nܘܗܲܝܡܸܢܘ ܘܐܲܫܲܪܘ ܠܲܕܪ̈ܲܚܝܼܩܵܢ ܐܲܝܟ ܩܲܪ݁ܝܼܒܼܵܢ ܀","english":"On the Three Children — Narsai\n\nOn Hananiah, Azariah, and Mishael\n\nA discourse of forty-four\n\nOn Hananiah, Azariah, and Mishael\n\nA homily\n\nMartyrs sought mercy for the world, which was held in distress.\n\nIn your bones, my brothers,\n\nThe sons of the kingdom descended into captivity in the house of the Babylonians,\nAnd they were not separated from the trust of their kingdom.\n\nLovers of peace, they bound life to the furnace of the Chaldeans,\nAnd the love of the affection for truth did not cease from their minds.\n\nThe erring of evil, the Creator marked upon their senses;\nThey dwelt in the house of idols and were not changed in their ways.\n\nThe pure of taste ascended and mingled with the pagans,\nAnd the taste of their thoughts did not turn from duty.\n\nClothed in armor of the law, they were armed from the spirit;\nThey stood in the ranks of battles and were not separated.\n\nRunners in the race of righteousness without cessation,\nThey lived with the tyrants and did not flee, and they rested from their labors.\n\nAugusti, holders of the age, with threats,\nThey loosed the hands of their captors from their bodies.\n\nThe sons of Abraham, the beloved, the chosen of the true love,\nAscended to the furnace and conquered, and came forth like their father.\n\nTo the furnace, sufferings ascended, the victorious sons of the victor,\nAnd they triumphed and submitted to that daughter of the voice from the father.\n\nIn Abram they were like in the hope of the undeceivable promise,\nAnd they believed and confirmed the distant as near.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term ܥܘܼܢܵܝܵܐ (ʿūḡāyā) indicates a metrical homily, a genre typical of Narsai. The preceding ܡܐܡܪܐ ܕܐܪܒܥܝܢ ܘܐܪܒܥܐ (mēmrā d-arbʿīn w-arbʿā) numbers it as the forty-fourth discourse in a collection.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܓܼܘܿܢܸܣܛܹ̈ܐ","severity":"info","text":"The Syriac ܐܵܓܼܘܿܢܸܣܛܹ̈ܐ (ʾāgōstē) is a loan from Greek Αὔγουστοι, referring to Roman emperors or high officials. Here it denotes the Babylonian authorities who threaten the three youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'sons of Abraham' (ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ) alludes to the biblical ancestry of Hananiah, Azariah, and Mishael, who are identified as descendants of Abraham in the Book of Daniel (Dan 1:3).","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) is a Syriac expression for an echo or divine response, here likely referring to the angelic or heavenly voice that answered the youths in the furnace, a motif in Daniel 3.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܐܲܒܼܪܵܡ ܕܲܡܝܼܘ","severity":"info","text":"The comparison of the three youths to Abraham (Abram) draws a typological parallel: just as Abraham trusted God's promise, the youths trusted in the furnace. This reflects Narsai's homiletic use of Old Testament figures as models of faith.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܲܠ ܚܲܢܲܢܝܵܐ ܘܥܲܙܲܪܝܵܐ ܘܡܝܼܫܵܐܹܝܠ","severity":"info","text":"The Syriac spelling of the names (e.g., ܚܲܢܲܢܝܵܐ for Hananiah) reflects the East Syriac tradition. The English draft uses 'Hananiah, Azariah, and Mishael' (the Hebrew forms), whereas the Syriac text consistently uses the Aramaic forms.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) is ambiguous: it may refer to an angelic voice, a divine echo, or a personification of the divine response. The reading taken is a heavenly or angelic response."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܒܲܕܼܡܘܼܬܼ ܢܝܼܫܵܐ ܩܒ݂ܲܥܘ ܢܸܣܝܵܢܹܗ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܲܚܢܵܘ̣ ܣܲܓܿܝܼ ܠܘܵܬܼ ܥܘܼܕܼܪܵܢܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܀ :ܠܵܐ ܐܸܬܼܦܲܠܲܓܼ ܐܲܒܼܪܵܡ ܟܹܐܢܵܐ ܒܡܵܘܬܵܐ ܕܲܒܼܪܹܗ\nܘܠܵܐ ܒܢܲܝ̈ ܐܲܒܼܪܵܐ ܕܚܸܠܘ ܡ̣ܢ ܡ̇ܘܬܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܒܗܵܘܢܵܐ ܚܵܪ̣ܘ ܒܹܗ ܟܲܕܼ ܡܲܣܸܩ ܠܹܗ ܒܪܹܗ ܠܲܥܠܵܬܼܵܐ\nܘܝܲܗ̣̄ܒܼܘ ܓܘܼܫܡܲܝ̈ܗܘܿܢ ܠܫܲܠܗܹܒܼܝܼܬܼܵܐ ܕܢܸܬܿܕܲܡܘܿܢ ܒܹܗ ܀ :ܗܲܝܡܵܢܘܼܬܼܵܐ ܠܒܸܫ̣ܘ ܐܲܝܟ ܙܲܝܢܵܐ ܥܠ ܙܵܘܥܲܝ̈ܗܘܿܢ\nܘܗܲܝܡܸܢܘ ܕܲܡܨܸܐ ܚܹܝܠ ܥܘܿܕܼܪܵܢܹܗ ܠܡܸܙܟܵܐ ܠܢܘܼܪܵܐ ܀ :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܐܲܩܠܝܼܘ ܘܒܲܣܲܪܘ ܥܲܠ ܒܵܒܼܠܵܝܹ̈ܐ\nܕܲܚܙ̣ܵܘ ܕܲܪܦܸܐ ܫܘܼܘܕܵܝ ܡܸܠܹ̈ܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ ܀ :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܓܒܼܵܘ ܕܲܢܡܘܼܬܼܘܼܢ ܡ̇ܘܬܵܐ ܕܙܲܒܼܢܵܐ\nܘܠܵܘ ܢܸܬܼܓܲܠܙܘܼܢ ܡ̣ܢ ܣܘܼܟܵܝܵܐ ܕܡܘܼܠܟܵܢ ܟܹܐܢܹ̈ܐ ܀ :ܪܢܵܘ̣ ܕܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܗܲܝܡܵܢܘܼܬܼܵܐ ܠܡܸܚܣܲܢ ܡ̇ܘܬܼܵܐ\nܘܠܵܐ ܚܲܫܸܒܼܘ ܗ̄ܘ̣ܵܘ ܠܡܸܬܼܦܲܨܵܝܼܘ ܡ̣ܢ ܝܼܩܕܵܢܵܐ ܀ :ܥܗܲܕܘ ܕܐܸܢ ܡ̇ܝ̇ܬܿܝܼܢ ܒܐܘܼܪܚܵܐ ܕܡ̇ܘܬܵܐ ܪܵܕܹܝܢ ܐܲܝܟ ܟܠ\nܘܐܸܢ ܠܵܐ ܡ̇ܝ̇ܬܿܝܼܢ ܡܡܵܬܼ ܗ̄ܘ̣ ܡ̇ܝ̇ܬܿܝܼܢ ܐܲܝܟ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܒܡܵܘܬܵܐ ܚܵܪ̣ܘ ܗ̄ܘ̣ܵܘ ܘܒܲܣܲܪ ܘܐܲܫܝܼܛܘ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܲܩܕܼܵܡ ܡ̇ܘܬܵܐ ܪܚܸܡܘ ܕܲܢܡܘܼܬܼܘܼܢ ܡ̇ܘܬܵܐ ܕܣܲܒܼܪܵܐ ܀ :ܣܲܒܼܪܵܐ ܗܘ̤ܵܐ ܠܗܘܿܢ ܐܲܝܟ ܗܲܕܿܝܼܠܵܐ ܒܐܘܼܪܚܵܐ ܕܚܲܫܹ̈ܐ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܫܒܼܝܼܠ ܚܘܼܡܣܵܢܵܐ ܕܠܲܝܬܿ ܒܹܗ ܩܸܢܛܵܐ ܀ :ܒܐܲܬܼܪܵܐ ܕܩܸܢܛܵܐ ܩܵܡ̣ܘ ܫܲܪܝܼܪܹ̈ܐ ܠܒܼܝܼܫܲܝ̈ ܣܲܒܼܪܵܐ\nܘܲܠܒܼܝܼܒܼܵܐܝܼܬܼ ܣܲܝܒܲܪܘ ܚܲܫܹ̈ܐ ܕܚܵܫܘܿܫܲܝ̈ܗܘܿܢ ܀","english":"In the likeness of fire they set the seal of their victory before their eyes,\nand they showed much zeal for the help that is from God. Abraham was not divided by the death of his son,\nnor by the sons of Abraham who were spared from the death of their fathers. In that hour they saw him when he brought up his son to the altar,\nand they gave their bodies to the flame to be consumed in it. Faith they put on like armor upon their limbs,\nand they believed that the power of his help could overcome the fire. By faith they conquered and prevailed over the Babylonians,\nwho saw that the pledge of the words of Chaldean wisdom had failed. By faith they chose that the likeness of their death be that of a sacrifice,\nand they did not shrink from the purpose of the kingdom of the wicked. They saw that it was easy for faith to overcome death,\nand they did not consider being saved from the burning. They remembered that if they die on the path of death, they go like everyone,\nand if they do not die, that one who dies is like the dead. In death they saw and prevailed and scattered the earth-dwellers,\nand before death they loved that the likeness of their death be that of hope. Hope was for them like a guide on the path of sufferings,\nand it showed them a way of endurance that has no end. In the place of the end, the steadfast ones stood, clothed in hope,\nand bravely they endured the sufferings of their affliction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term haymanutha (faith) is used repeatedly in this passage, functioning as a central theological motif. Narsai presents it as an active, armor-like force that enables the youths to endure martyrdom.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham was not divided by the death of his son","severity":"info","text":"This alludes to the Binding of Isaac (Genesis 22), where Abraham is tested by God’s command to sacrifice his son. Narsai contrasts Abraham’s faith with the youths’ own sacrificial resolve.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Chaldean wisdom","severity":"info","text":"The phrase 'Chaldean wisdom' refers to the astrological and divinatory traditions of the Babylonians, which Narsai presents as failing in contrast to the true faith of the three youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'by faith'","severity":"info","text":"The passage uses anaphora with the phrase 'by faith' (ܒܗܲܝܡܵܢܘܼܬܼܵܐ) to structure a series of actions: conquering, choosing, and enduring. This rhetorical device emphasizes faith as the youths’ defining attribute.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"likeness of their death be that of a sacrifice","severity":"info","text":"Narsai draws a parallel between the youths’ death and a sacrificial offering, linking their martyrdom to the typology of Isaac and Christ. This reflects a common Syriac exegetical tradition.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hope was for them like a guide","severity":"info","text":"The personification of hope as a guide on the path of sufferings echoes later Syriac ascetical literature, where hope is a key virtue for enduring persecution. This passage may have influenced later martyrdom narratives.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܲܕܼܡܘܼܬܼ ܢܝܼܫܵܐ' (in the likeness of fire) could be read as a simile for the youths’ zeal or as a reference to the fiery furnace itself; the translation opts for the former.","The identity of 'the sons of Abraham' is ambiguous: it may refer to the three youths themselves or to other biblical figures; the translation takes it as the youths."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܲܕܼܡܘܼܬܼ ܐܲܪܝܵܐ ܪܗܸܒܼ ܒܵܒܼܵܠܵܝܵܐ ܕܢܲܪܗܸܒܼ ܐܸܢܘܿܢ\nܘܚܲܫܒ̣ܿܘܼܗܝ ܩܵܠܹܗ ܐܲܝܟ ܩܵܠ ܒܵܩܵܐ ܕܙܵܐܹ̇ܡ ܒܐܵܐܲܪ ܀ :ܐܲܝܟ ܬܲܢܝܼܫܵܐ ܪܫܲܦ̣ ܦܘܼܩܕܵܢܹܗ ܕܲܡܢܝܼܬܼ ܐܸܢܘܿܢ\nܘܚܲܫ̣ܒܿܘܼܗܝ ܠܚܹܐܦܹܗ ܚܘܼܠܕܵܐ ܕܚܵܠܹ̇ܕ ܘܠܵܐ ܡܨܸܐ ܕܢܲܟܸܿܐ ܀ :ܨܲܠܡܵܐ ܪܲܒܵܐ ܥܒ݂ܲܕܼ ܒܲܨܬܝܼܥܘܼ ܨܢܝܼܥ ܒܲܚܛܝܼܬܼܵܐ\nܕܲܢܨܘܼܕ ܒܹܗ ܟܠ ܠܘܵܬܼ ܛܵܥܝܘܼܬܼܵܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ ܀ :ܨܲܠܡܵܐ ܚܵܘܝܹܗ ܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܪܲܒܼ ܗ̄ܘ̣ܵܐ ܘܲܫܒܼܝܼܚ\nܘܲܨܒܼܵܐ ܕܲܢܩܝܼܡ ܨܲܠܡܵܐ ܕܛܘܼܥܝܲܝ ܒܐ̄ܪܵܙ ܗܵܘ̇ ܕܲܚ̣ܙܵܐ ܀ :ܚܙ̣ܵܐ ܕܲܡܨܲܒܲܬܼ ܨܲܠܡܵܐ ܕܲܚܙ̣ܵܐ ܐܘܼܡܵܢܵܐܝܼܬܼ\nܘܲܒܼܥ̣ܵܐ ܕܲܢܪܝܼܡ ܪܹܫܵܢܘܼܬܹܗ ܠܦܘܼܬܼ ܪܲܒܿܘܼܬܹܗ ܀ :ܚܸܠܡܵܐ ܨܵܪ ܠܹܗ ܨܠܸܡ ܫܘܼܠܛܵܢܹܗ ܕܢܸܣܬܲܟܲܠ ܒܹܗ\nܘܗܘ̤ ܐܸܫܬܿܢܝܼ ܘܨܵܪ ܣܘܼܟܵܠܵܐ ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܀ :ܚܙ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܚܸܠܡܵܐ ܘܲܗܦ݂ܲܟ ܘܲܛܥ̣ܵܝܗܝ ܕܢܸܒܼܥܸܐ ܒܥܵܬܹܗ\nܘܡ̣ܢ ܕܐܸܬܼܦܲܫܲܩ ܗܦ݂ܲܟ ܘܐܸܨܛܲܢܲܥ ܕܢܲܛܥܸܐ ܒܚܸܙܘܸܗ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܢܒܼܝܼܵܐ ܕܗܘ̤ܝܘܼ ܪܹܫܵܐ ܕܕܲܗܒܼܵܐ ܛܵܒܼܵܐ\nܘܲܪܢ̣ܵܐ ܕܢܸܣܲܩ ܠܕܲܪܓܼܵܐ ܪܵܡ̇ܐ ܒܬܼܘܼܩܵܢ ܨܲܠܡܵܐ ܀ :ܚܵܘܝܹܗ ܕܐܵܒܹ̇ܕܼ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ\nܘܐܲܩܝܼܡ ܡܸܪܕܵܐ ܕܠܵܐ ܢܸܫܬܿܥܒܲܕܼ ܠܡܸܠܲܝ̈ ܪܘܼܚܵܐ ܀ :ܙܲܝܢܵܐ ܕܚܘܼܬܼܪܵܐ ܠܒܸܫ̣ ܗ̄ܘ̣ܵܐ ܣܲܟܼܠܵܐ ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ\nܘܫܲܪܝܼ ܕܢܲܩܪܸܒܼ ܥܲܡ ܟܹܐܢܘܼܬܼܵܐ ܥܵܘ̇ܠܵܐܝܼܬܼ ܀ :ܩܪܵܒܼܵܐ ܕܥܵܘ̣ܠܵܐ ܥܲܬܸܿܕܼ ܠܸܒܹܿܗ ܕܲܡܠܸܐ ܥܵܘ̣ܠܵܐ\nܕܢܸܚܪܘܿܒܼ ܣܸܕܼܪܹ̈ܐ ܕܲܒܲܢܲܝ̈ ܩܘܼܫܵܐ ܒܣܹܝܦܵܐ ܕܥܵܘ̣ܠܹܗ ܀ :ܦܲܩ݂ܲܕܼ ܘܐܸܬܿܬܲܩܲܢ ܨܲܠܡܵܐ ܕܲܚܫ݂ܲܠ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ\nܘܙܲܡܸܢ ܥܲܡܡܹ̈ܐ ܘܲܡܕܼܝܼ̈ܢܵܬܼܵܐ ܠܣܸܓܼܕܲܬܼ ܙܹܐܦܹܗ ܀","english":"In the likeness of a lion the Babylonian roared, who roared against the furnace, and they considered his voice like the voice of a herald who cries out in the air. Like a serpent he hissed his command, the likeness of the furnace, and they considered his threat a viper that bites and cannot be charmed. A great image he made in the furnace, a likeness that burns in the fire, that all might look to it toward the error of Chaldeanism. The image showed the spirit of a revelation that was great and glorious, and he desired to set up the image of their error in that mystery which he saw. He saw that the image was made artistically, and he sought to raise his blasphemy toward his greatness. The dream became for him the image of his authority, that he might gaze upon it, and he was astounded and made a plan against the truth. The dream saw him and turned and led him astray, who sought in his time, and when he was dismissed, he turned and was deceived to err in his vision. The secret was revealed to him, that he was the head of good gold, and he ascended to a high rank by the power of the image. He showed that he would perish by the decree of judgment from God, and he set up a rebellion not to be subjected to the words of the spirit. The armor of pride the fool put on against the truth, and he began to wage war with the truth wickedly. The war of wickedness prepared the heart of the one filled with wickedness, that he might destroy the ranks of the sons of truth by the sword of his wickedness. He commanded and the image was established that burned within his thought, and he gathered peoples and cities to the worship of his fury.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"Chaldeanism (ܟܲܠܕܵܝܘܼܬܼܵܐ) here denotes the astral religion and idolatry associated with Babylon, a standard polemical trope in Syriac Christian literature against paganism.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The term ܨܲܠܡܵܐ (image) recurs throughout the passage, referring to the idol or statue set up by Nebuchadnezzar, central to the narrative of the three youths' resistance.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 3","severity":"info","text":"The passage alludes to the biblical account of Nebuchadnezzar's golden image and the furnace (Dan 3:1–30), though the dream and serpent imagery are Narsai's elaboration.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from similes of Nebuchadnezzar's aggression (lion, serpent) to his construction of the image, then to his dream and subsequent delusion, forming a narrative arc of pride and error.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The motif of a ruler deceived by a dream parallels the story of Nebuchadnezzar's dream in Daniel 2, though Narsai adapts it to emphasize idolatry and divine judgment.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several orthographic variants (e.g., ܢ for ܨ, ܒ for ܟ) typical of East Syriac manuscripts, which may affect reading but do not obscure the sense.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dream' (ܚܸܠܡܵܐ) is ambiguous: it may personify the dream itself or refer to Nebuchadnezzar's vision; the translation treats it as a personified agent."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܚܲܫ̣ܠܹܗ ܒܠܸܒܹܿܗ ܘܐܲܟܸܿܢ ܐܲܦܸܣ ܘܚܲܫܠ̣ܘܼܗܝ ܐ̄ܢܵܫܵܐ\nܨܵܪܹܗ ܒܗܵܘܢܹܗ ܘܐܲܟܸܿܢ ܨܵܪܘܼܗܝ ܓܵܓܦܲܝ̈ ܨܲܠܡܹ̈ܐ ܀ :ܫܹܐܕܹ̈ܐ ܡܲܠ̣ܟܿܘܼܗܝ ܕܲܢܨܲܘܼܪ ܨܲܠܡܵܐ ܐܲܝܟ ܪܸܓܲܬܼܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܚܵܘܝܘܼܗܝ ܕܐܲܝܟܲܢ ܘܲܟܼܡܵܐ ܥܸܥܒܸܿܕܼ ܪܵܘܡܹܗ ܀ :ܗܸܢܘ̣ܿܢ ܐܲܠܸܦܘ ܐܵܦ ܠܐܘܼܡ̇ܢܹ̈ܐ ܕܲܡܪܲܟܿܒܼܘܼܢܵܝܗܝ\nܕܢܸܗܘܘܿܢ ܓܵܡ̇ܪܝܼܢ ܨܸܒܼܝܵܢܲܝ̈ܗܘܿܢ ܒܦܲܐܝܘܼܬܼ ܚܸܙܘܹܗ ܀ :ܐ̄ܪܵܙܵܐ ܪܲܟܸܿܒܼܘ ܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ ܥܲܡ ܟܲܠܕܼܵܝܹ̈ܐ\nܕܢܲܛܥܘܿܢ ܐ̄ܢܵܫܵܐ ܒܵܬܲܪ ܛܘܼܥܝܲܝ ܒܐܸܣܟܹܿܝܡ ܨܲܠܡ̇ܐ ܀ :ܫܬܿܝܼܢ ܠܲܡ ܐܲܡܝܼ̈ܢ ܝܲܗ̣̄ܒܼܘ ܡܘܼܫ̈ܚܵܬܼܵܐ ܕܢܸܗܘܸܐ ܪܵܘܡܹܗ\nܕܬܸܗܘܸܐ ܬܗܝܼܪܵܐ ܚܙܵܬܹܗ ܠܟܼܠܢܵܫ ܐܵܦ ܡ̣ܢ ܪܘܼܚܩܵܐ ܀ :ܫܸܬܼ ܬܘܼܒܼ ܐܲܡܝܼ̈ܢ ܥܒ݂ܲܕܼܘ ܠܹܗ ܦܬܼܵܝܵܐ ܐܲܝܟ ܡ̇ܐ ܕܲܨܒܼܵܘ\n:ܕܲܠܦܘܼܬܼ ܪܵܘܡܹܗ ܢܸܗܘܸܐ ܡܫܲܪܲܪ ܐܵܦ ܪܘܼܟܵܒܹܗ\n:ܘܸܟܼܒܲܪ ܗܵܕܹܐ ܡ̣ܠܲܟܼܘ ܗ̄ܘ̣ܵܘ ܕܲܝܘܸ̈ܐ ܠܟܲܠܕܼܵܝܘܼܬܼܵܐ\nܕܐܵܘܪܸܒܼ ܨܲܠܡܵܐ ܕܢܹܐܪܲܒܼ ܣܲܓܿܝܼ ܫܘܼܠܛܵܢ ܡܲܠܟܵܐ ܀ :ܘܸܟܼܒܲܪ ܐܸܡ݂ܲܪ ܕܫܘܼܛܘ ܝܘܼܠܦܵܢܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ\nܕܠܵܐ ܢܸܫܬܲܩܠܘܼܢ ܒܢܲܝ̈ ܓܵܠܘܼܬܼܵܐ ܥܲܠ ܡܲܠܟܿܘܼܬܼܵܐ ܀ :ܟܒܲܪ ܐܵܦ ܨܲܠܡܵܐ ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܗܘ̤ܵܐ ܬܘܼܩܵܢܹܗ\nܕܲܢܨܘܼܕܼܘܼܢ ܒܹܗ ܪ̈ܵܚܡܲܝ ܩܘܼܫܬܵܐ ܐܲܝܟ ܕܲܒܼܦܲܚܹ̈ܐ ܀ :ܡܦܵܣܝܼܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܒܪܸܚܡܲܬܼ ܟܹܐܢܹ̈ܐ ܕܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ\nܥܲܠ ܗܵܝ̇ ܐܵܘܪܸܒܼܘ ܘܲܡ̣ܬܲܚܘ ܢܸܫ̈ܒܹܿܗ ܕܨܲܠܡܵܐ ܪܲܒܵܐ ܀ :ܘܒܲܕܡܘܼܬܼ ܦܲܚܵܐ ܣܵܡ̣ܘܼܗܝ ܒܐܲܪܥܵܐ ܠܕܲܗܒܼܵܐ ܚܫܝܼܠܵܐ\nܕܲܒܼܦܲܐܝܘܼܬܹܗ ܢܸܣܢܘܿܢ ܫܘܼܦܪܵܐ ܕܦܲܐܝܘܼܬܼ ܢܲܦܫܵܐ ܀","english":"He crushed in his heart and made the furnace, and his coals were fire. He cried out in his anger and made his cry the cheeks of the images. The demons of his kingdom fashioned an image according to their will, and they were the revealers of how and in what manner his height was made. They also taught the peoples of his provinces that they were to fulfill their desires at the sight of his beauty. The Chaldeans mounted a mystery with the magicians, that fire might go astray after their error in the form of the image. They gave drink to the mothers, who gave the measures of his height, so that his sight might be bewildering to everyone even from a distance. Again the mothers made for him a width as they wished, so that according to his height his breadth also might be established. And already the demons had counseled for Chaldeanism that the image of Nebuchadnezzar, the very powerful king, should be set up. And already it was said that the teaching of Judaism had been scattered, so that it would not be received among the exiles for the kingdom. Already the image also, by this, was to be its sign, that the lovers of truth might be caught in it as in nets. For they were spreading the net of the zealots of zeal against that which they had set up and extended the nets of the great image. And like a snare they placed it on the ground for crushed gold, that by its beauty they might capture the beauty of the soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) here means 'mystery' or 'secret rite,' referring to the occult practices of the Chaldeans and magicians. It carries a connotation of hidden, esoteric knowledge.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܼܵܝܹ̈ܐ","severity":"info","text":"The Chaldeans (ܟܲܠܕܼܵܝܹ̈ܐ) are associated with Babylonian astrology and magic in Syriac tradition, often contrasted with Jewish or Christian monotheism. Narsai uses them to represent pagan idolatry.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ","severity":"info","text":"The reference to Judaism (ܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ) being 'scattered' reflects Narsai's polemical context, where Jewish teaching is portrayed as displaced by Babylonian exile, reinforcing Christian supersessionist themes.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Nebuchadnezzar's idolatrous image, building a series of comparisons (lion, serpent, furnace) that culminate in the image as a snare for souls, marking a rhetorical climax.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܬܿܝܼܢ ܠܲܡ ܐܲܡܝܼ̈ܢ","severity":"caution","text":"The phrase 'they gave drink to the mothers' is obscure; it may refer to a ritual libation or bribery. The Syriac text is ambiguous, and the English draft interprets it as a literal act, but the sense may be metaphorical.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mothers' (ܐܲܡܝܼ̈ܢ) is unclear; they may be priestesses or symbolic figures. The phrase 'they gave drink' could be a metaphor for deception or bribery, not a literal act."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܫܘܼܦܪܵܐ ܕܟܹܐܢܹ̈ܐ ܐܲܪܡܝܼ ܛܢܵܢܵܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܝ̄ܪܸܒܼ ܘܐܸܬܼܢܲܨܲܚ ܫܪܵܪܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܢܘܼܪܵܐ ܕܚܸܡܬܼܵܐ ܐܲܣܝܼܦܘ ܫܹܐܕܹ̈ܐ ܒܫܹܐܕܹ̈ܐ ܓܫܝܼܡܹ̈ܐ\nܕܲܢܛܲܠܩܘܼܢ ܒܵܗ̇ ܫܸܡ ܐܲܠܵܗܵܐ ܕܲܒܼܢܲܝ̈ ܐܲܒܼܪܵܡ ܀ :ܐܲܝܟ ܕܲܒܼܩܲܝܣܹ̈ܐ ܫܲܓܼܪܘܼܗ̇ ܠܚܸܡܬܹܗ ܕܡܲܠܟܵܐ ܛܪܘܼܢܵܐ\nܕܢܸܗܘܸܐ ܡܓܼܵܘܙܸܠ ܦܘܼܩܕܵܢ ܡܸܠܬܹܗ ܛܵܒܼ ܡ̣ܢ ܢܘܼܪܵܐ ܀ :ܟܵܣܵܐ ܕܪܘܼܓܼܙܵܐ ܝܲܗ̣̄ܒܼܘ ܠܹܗ ܕܢܸܫܬܸܿܐ ܠܡܲܠܟܵܐ ܕܪܘܼܓܼܙܵܐ\nܘܐܸܫܬܿܝܼ ܘܲܪܘܝܼ ܘܲܛܥ̣ܵܐ ܗܵܘܢܹܗ ܒܬܸܛܪܵܐ ܕܛܘܼܥܝܲܝ ܀ :ܓܼܡܪܹܗ ܠܨܲܠܡܵܐ ܡܠܸܐ ܚܘܼܣܪܵܢܵܐ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ\nܘܲܥܒ݂ܲܕܼ ܥܹܐܕܼܵܐ ܕܢܸܬܼܥܲܝܕܼܘܼܢ ܒܹܥ ܐ̄ܢܵܫܵܐ ܒܥܵܘ̣ܠܵܐ ܀ :ܦܩ݂ܲܕ ܦܘܼܩܕܵܢܵܐ ܕܡܠܸܐ ܫܪܵܝܵܐ ܕܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ\nܘܲܟܼܬ݂ܲܒܼ ܣܲܩܪܵܐ ܕܡܸܬܼܩܲܝܡܵܐ ܒܹܗ ܕܲܓܵܠܘܼܬܼܵܐ ܀ :ܫܠ݂ܲܚ ܐܝܼܙܓܲܕܹ̈ܐ ܠܟܼܠ ܐܲܬܼܪ̈ܵܘܵܢ ܨܹܝܕܼ ܟܠ ܥܲܡܡܝܼ̈ܢ\nܘܫܲܪܝܼܘ ܡܣܲܒܿܪܝܼܢ ܣܒܲܪܬܼܵܐ ܕܡܲܠܝܵܐ ܚܘܼܣܪܵܢ ܢܲܦܫܵܐ ܀ :ܫܡܲܥܘ ܠܲܡ ܥܲܡܡܹ̈ܐ ܦܘܼܩܕܵܢ ܡܲܠܟܵܐ ܩܵܥ̣ܵܘ ܟܵܪ̈ܘܿܙܹܐ\nܦܘܿܩܘ ܒܲܚܦܝܼܛܘܼ ܓܡܘܿܪܘ ܚܘܼܣܪܵܢܵܐ ܕܲܢܩܘܿܡܲܝ̈ܟܿܘܿܢ ܀ ܗܵܟܲܢܵܐ ܠܲܡ ܦܩ݂ܲܕܼ ܪܹܫ ܡܲܠܟܵܐ ܪܹܫܵܐ ܕܕܲܗܒܼܵܐ:\nܕܬܼܵܘ ܦܲܢܵܘ ܠܝܼ ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ ܒܨܲܠܡܵܐ ܕܢܸܒܼܕܹܿܬܼ ܀ :ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ ܚܲܝܵܒܼܝܼܬܿܘܿܢ ܕܲܬܼܡܲܠܘܿܢ ܠܝܼ\nܦܪܘܿܥܘ ܚܵܘܒܲܬܼܟܼܘܿܢ ܕܠܵܐ ܬܸܬܼܢܲܓܿܕܼܘܼܢ ܐܲܝܟ ܚܲܝܵܒܹ̈ܐ ܀ :ܠܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ ܨܒܹ̇ܝܬܼ ܕܐܲܥܸܠܟܼܘܿܢ ܒܥܸܠܲܬܼܨܲܠܡܵܐ\nܕܐܸܚܙ̣ܐ ܕܡܲܢ̣ܘܼ ܝܲܬܿܝܼܪ ܡܲܚܸܒܼ ܫܘܼܠܛܵܢ ܡ̇ܪܘܼܬܼܝ ܀ :ܠܡܵܪܘܼܬܼܝ ܕܥܲܠ ܟܠ ܒܥܹ̇ܝܬܼ ܕܐܹܢܲܣܸܐ ܕܣܸܥ̇ܪܹܬܼ\nܕܐܹܠܲܦ ܕܡܲܢ̣ܘ ܕܲܡܥܲܨܸܐ ܠܵܗ̇ ܡܲܪܵܚܵܐܝܼܬܼ ܀","english":"The beauty of the idols cast the error of Chaldeanism, because of which the truth that was in him grew angry and was troubled. The fire of wrath, the demons gathered, demons of solid form, that they might extinguish in it the name of the God of the fathers of Abraham. As with logs they kindled the wrath of the raging king, so that it might become more consuming than fire in its command of the word. They gave him the cup of fury, that the king of fury might drink, and he drank and was intoxicated and lost his mind in the error of his straying. He completed the image full of defect according to his will, and made a festival that they might celebrate in it with fire in wickedness. He commanded a command full of the dissolution of the fear of truth, and wrote a decree that is established in it of falsehood. He sent messengers to all regions after all peoples, and they began to proclaim the gospel of the one full of defect himself. The peoples heard the command of the king; the heralds cried out: \"Go out in haste, complete the defect of your statues. Thus commanded the head of the king, the head of gold: 'Come, bow down to me in the worship of love for the image that I have made. The worship of love is owed to me; pay me your debt, that you may not be judged as guilty ones. I desired a furnace to make you enter on account of the image, that I might see who loves the authority of my lordship more. For my lordship over all I desired that it be healed of what I did, that it might teach who is able to afflict it arrogantly.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"The term 'Chaldeanism' (kaldāyūṯā) denotes the astral cults and divinatory practices associated with the Chaldeans, often used by Syriac authors as a cipher for idolatry and pagan learning.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܠܵܗܵܐ ܕܲܒܼܢܲܝ̈ ܐܲܒܼܪܵܡ","severity":"info","text":"The phrase 'God of the fathers of Abraham' echoes the biblical language of the patriarchs (e.g., Dan 3:26 LXX) and ties the narrative to the story of the three youths in the furnace.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܹܫ ܡܲܠܟܵܐ ܪܹܫܵܐ ܕܕܲܗܒܼܵܐ","severity":"info","text":"The 'head of gold' (rēš d-dahbā) likely refers to the golden head of Nebuchadnezzar's statue in Dan 2:32–33, a symbol of imperial hubris and idolatry in Syriac exegesis.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܒܲܪܬܼܵܐ","severity":"info","text":"The use of 'gospel' (sabartā) for the proclamation of the idolatrous king is a deliberate inversion of Christian evangelism, a common rhetorical device in Narsai's polemics.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܩ݂ܲܕ ܦܘܼܩܕܵܢܵܐ ... ܘܲܟܼܬ݂ܲܒܼ ܣܲܩܪܵܐ","severity":"info","text":"The parallel clauses 'he commanded a command' and 'he wrote a decree' form a rhetorical couplet that emphasizes the king's legislative tyranny, a structural marker of escalating oppression.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'demons of solid form' (ܫܹܐܕܹ̈ܐ ܓܫܝܼܡܹ̈ܐ) may refer to physical statues or to demons conceived as corporeal; the reading taken follows the idolatry context.","The 'cup of fury' (ܟܵܣܵܐ ܕܪܘܼܓܼܙܵܐ) could be metaphorical or allude to a ritual libation; the translation treats it as figurative intoxication."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܘܗܵܐ ܦܵܩܹ̇ܕܼ ܐ̄ܢܵܐ ܘܲܡܚܲܬܸܿܡ ܐ̄ܢܵܐ ܫܛܵܪܵܐ ܕܡܸܠܲܬܼܝ\nܐܲܪܡ̇ܘ ܐܝܼܕܼܵܐ ܘܲܚܬܼܘܿܡܘ ܒܵܬܲܪܝ ܒܝܲܕܼ ܣܸܓܼܓܲܬܼܘܿܢ ܀ :ܘܗܵܐ ܐܵܡܲ̇ܪ ܐ̄ܢܵܐ ܘܲܡܣܲܗܸܕܼ ܐ̄ܢܵܐ ܠܥܹܝܢ ܟܠ ܘܲܒܼܟܼܠ\nܕܟܼܠܢܵܫ ܕܲܢܫܘܼܛ ܦܘܼܩܕܵܢ ܡܼܠܲܬܼܝ ܒܢܘܼܪܵܐ ܢܹܐܩܲܕܼ ܀ :ܚܙܵܘ ܠܑܵ ܬܸܒܼܣܘܿܢ ܥܲܠ ܦܘܼܩܕܵܢܵܐ ܕܣܵܡܹ̇ܬܼ ܒܐܲܪܥܵܐ\nܕܠܵܐ ܬܸܬܼܚܲܝܒܼܘܼܢ ܒܓܼܙܵܪ ܕܝܼܢܵܐ ܕܲܕܠܵܐ ܪ̈ܲܚܡܹܐ ܀ :ܢܦ݂ܲܩܘ ܫܲܠܝܼܛܹ̈ܐ ܘܟܲܢܫܸܘ ܥܲܡܡܹ̈ܐ ܠܥܹܐܕܼܵܐ ܕܨܲܠܡܵܐ\nܘܫܲܡܠܝܼܘ ܘܲܓܼܡܲܪܘ ܦܘܼܩܕܵܢ ܡܲܠܟܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼܘ ܀ :ܐܲܪܟܸܿܢ ܟܠܢܵܫ ܪܹܫܹܗ ܒܚܘܼܒܵܐ ܐܵܘ ܡ̣ܢ ܩܸܢܛܵܐ\nܘܝܲܩܲܪܘ ܘܲܣܓܸܕܼܘ ܡܠܝܼܠܹ̈ܐ ܠܚܲܪܫܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܀ :ܦܘܼܩܕܵܢ ܡܲܠܡܵܐ ܐܲܪܗܸܒܼ ܐܸܢܘܿܢ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܠܵܐ ܐܵܫܬܵܘܚܲܪܘ ܠܡܸܟܲܦ ܒܘܼܪܟܵܐ ܩܕܼܵܡ ܫܲܬܿܝܼܩܵܐ ܀ :ܥܢܵܢܵܐ ܕܒܲܪܕܼܵܐ ܗܘ̤ܵܐ ܦܘܼܩܕܵܢܵܐ ܥܲܠ ܪܹ̈ܫܲܝܗܘܿܢ\nܘܚܸܒܼܛܲܬ̤ ܐܸܢܘܿܢ ܥܲܙܝܼܙܵܐܝܼܬܼ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܐܲܝܟ ܥܲܠܥܵܠܘ ܢܸܫܒܲܬ̤ ܚܸܡܬܹܗ ܒܹܝܬܼ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܘܛܲܒܿܥܲܬ̤ ܐܸܠܦܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܒܣܸܓܼܕܲܬܼ ܙܹܐܦܵܐ ܀ :ܟܠܗܹܝܢ ܐܸܠܦܹ̈ܐ ܒܵܒܼܵܠܵܝܵܬܼܵܐ ܛܒ݂ܲܥ ܒܲܚܛܝܼܬܼܵܐ\nܘܲܬܼܠܵܬܼ ܒܲܠܚܘܿܕܼ ܝܗ̄ܘܼ̈ܕܼܵܝܵܬܼܵܐ ܦܵܫ̣ ܒܲܙܗܝܼܪܘܼ ܀ :ܠܟܼܠܗܹܝܢ ܫܸܒܿܠܹ̈ܐ ܕܚܲܩܠܵܐ ܕܐܵܬܼܘܿܪ ܚ̣ܒܲܛ ܠܘܼܚܵܡܵܐ\nܘܲܬܼܠܵܬܼ ܡܸܢܗܹܝܢ ܥܸܒܼܪ݁ܵܝܵܬܼܵܐ ܠܵܐ ܐܸܬܿܬܲܒܲܪ ܀ :ܒܟܼܠܹܗ ܟܲܪܡ̇ܐ ܕܲܒܼܢܲܝ̈ ܢܸܡܪܘܿܕܼ ܣܒܲܟ ܡ̇ܫܘܿܛܵܐ\nܘܩܵܘܝܼ ܣܲܬܹ̈ܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܟܲܕܼ ܫܲܪܝܼܪ̈ܵܢ ܀ :ܦܲܐܝܘܼܬܼ ܦܹܐܪܹ̈ܐ ܕܲܒܼܣܵܘ̈ܟܲܝܗܹܝܢ ܚܙ̣̰ܵܘ ܟܲܠܕܵܝܹ̈ܐ\nܘܐܲܟܼܪܝܼܘ ܕܥܲܠ ܡ̇ܢ ܠܵܐ ܐܸܬܼܚܲܒܲܠܘ ܐܵܦ ܦܹܐܪ̈ܲܝܗܹܝܢ ܀","english":"And behold, I command and I seal the document of my word. They raised their hand and sealed after me by their error. And behold, I say and I testify to every man and to all, that everyone who transgresses my command, fire will consume him. See, the nations tremble at the command I placed in the land, lest they be condemned by the pitiless decree. The rulers went out and drove the peoples to the festival of the idol, and they fulfilled and completed the king's command as they were commanded. Every man bowed his head in love or from fear, and the rational ones honored and worshipped the senseless deaf one. The king's command terrified them quickly, and they did not delay to bend the knee before the silent one. The command was like a rod of iron upon their heads, and they were struck violently without mercy. Like a whirlwind, his wrath raged among their ranks, and it sank the ship of their thoughts in the worship of the lie. All the Babylonian ships were sunk in sin, and only the three Jewish ones remained in vigilance. All the paths of the field of Assyria were struck with plague, and the three Hebrew ones among them were not broken. In the whole vineyard of the sons of Nimrod, the net was spread, and the shoots of the house of Abraham stood firm while they were true. The Chaldeans saw the beautiful fruits of their mouths, and they wondered that they were not harmed, nor their fruits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܛܵܪܵܐ ܕܡܸܠܲܬܼܝ","severity":"info","text":"The phrase 'document of my word' (šṭārā d-mellatī) uses a legal metaphor; šṭārā is a Syriac loanword from Akkadian, denoting a written decree or contract, reinforcing the king's absolute authority.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܸܒܼܣܘܿܢ ܥܲܠ ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The image of nations trembling at a command echoes Daniel 3:4-6, where Nebuchadnezzar's decree compels universal worship of the golden statue, a key narrative source for this passage.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܵܝܹ̈ܐ","severity":"info","text":"The Chaldeans (kaldāyē) are here synonymous with Babylonian astrologer-priests, a standard Syriac usage that conflates ethnic and religious identity, contrasting with the three Jewish youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܠܦܹ̈ܐ ܒܵܒܼܵܠܵܝܵܬܼܵܐ","severity":"info","text":"The metaphor of 'Babylonian ships' sunk in sin parallels Narsai's homiletic use of nautical imagery elsewhere (e.g., memra 11 on the Three Children), where ships represent souls navigating moral peril.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ ܦܵܩܹ̇ܕܼ ܐ̄ܢܵܐ","severity":"info","text":"The repeated 'behold, I command' (w-hā pāqed enā) and 'behold, I say' (w-hā āmar enā) form a rhetorical diptych, framing the king's decree as a performative speech act that drives the narrative forward.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܸܓܼܓܲܬܼܘܿܢ","severity":"caution","text":"The word saggāṯōṯ (error) is ambiguous: it may mean 'their error' (the peoples' mistaken worship) or 'their multitude' (the crowd's size). The translation adopts the former, consistent with the homily's polemic.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sealed after me by their error' (ܒܝܲܕܼ ܣܸܓܼܓܲܬܼܘܿܢ) could also be read 'by their multitude', but the context of idolatry favors 'error'.","The identity of 'the silent one' (ܫܲܬܿܝܼܩܵܐ) is ambiguous: it may refer to the mute idol or to the king as an unresponsive tyrant; the translation takes it as the idol."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܛܢܵܢܵܐ ܕܪܘܼܓܼܙܵܐ ܠܒܸܫ̣ܘ ܡܲܪ̈ܲܚܹܐ ܥܲܠ ܬܲܡܝܼܡܹ̈ܐ\nܕܥܲܠ ܡ̇ܢ ܥܲܨܝܼܘ ܦܘܼܩܵܕܵܢ ܡܲܠܟܵܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ ܀ :ܛܢܵܢܵܐ ܕܲܒܼܗܹܝܢ ܐܲܣܸܦ ܥܲܛܠܹ̈ܐ ܒܥܲܠܲܝ̈ ܠܸܒܵܐ\nܕܲܚܙܝܼ ܡܲܠܟܵܐ ܟܡܵ ܐܲܫܝܼܛܘܼܟ ܫ̈ܒܲܝܵܐ ܕܝܲܩܲܪܬܿ ܀ :ܝܲܩܲܪܬܿ ܐܸܢܘܿܢ ܝܲܬܼܿܝܼܪ ܡ̣ܢ ܟܠ ܘܫܵܛ̣ܘܼܟ ܡ̣ܢ ܟܠ\nܐܲܫܠܸܛܬܿ ܐܸܢܘܿܢ ܘܐܲܪܝܼܡܘ ܥܸܩܵܒܼܵܐ ܕܲܢܕܼܘܼܫܘܼܢܵܟ ܀ ܫܲܓܿܘܼܫܬܼܵܢܹ̈ܐ ܫܓܲܫܘ̣ ܠܲܫܝܼܫܵܐ ܥܲܠ ܚܲܟܿܝܼܡܹ̈ܐ:\nܘܐܲܪܝܼܡ ܩܵܠܹܗ ܘܲܩܥ̣ܵܐ ܒܚܸܡܬܼܵܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ ܀ :ܐܹܝܢ ܓܲܠܘܵܝܹ̈ܐ ܒܢܲܝ̈ ܓܵܠܘܼܬܼܵܐ ܕܲܓܸܿܠܘ ܫܘܼܠܛܵܢܝ\nܠܡܵܢ ܐܲܣܠܝܼܬܿܘܿܢ ܡܸܠܲܬܼ ܦܘܼܩܕܵܢܝ ܩܕܼܵܡ ܚܲܝ̈ܠܵܘܵܬܼܝ ܀ :ܐܹܝܢ ܬܵܚܘܿܒܹ̈ܐ ܕܲܣܒ݂ܲܥܘ ܠܲܚܡܵܐ ܡ̣ܢ ܦܲܪ̈ܟܿܘܼܟܲܝ\nܠܡܵܢܵܐ ܦܪܲܥܬܿܘܿܢ ܚܘܼܒܼܠܹ̈ܐ ܒܝܼܫܹ̈ܐ ܠܲܕܼܝܲܩܲܪܟܼܘܿܢ ܀ :ܐܹܝܢ ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܕܟܲܢܝܼܬܼ ܐܸܢܘܿܢ ܒܫܸܡ ܐܲܠܵܗܲܝ̈\nܠܡܵܝܢ ܐܲܫܸܛܬܿܘܿܢ ܣܸܓܼܕܲܬܼ ܨܲܠܡܵܐ ܕܝܲܩܲܪ ܨܸܒܼܝܵܢܝ ܀ :ܐܹܝܢ ܚܸܪ̈ܚܵܝܹܐ ܕܠܵܐ ܐܸܬܼܒܲܝܲܢܘ ܒܐܝܼܩܵܪ̈ܲܝܗܘܿܢ\nܠܡܵܢ ܨܲܥܲܪܬܿܘܿܢ ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ ܕܡܲܠܟܿܘܼܬܼܝ ܕܥܲܠ ܟܠ ܀ :ܐܹܝܢ ܦܲܟܿܝܼܗܹ̈ܐ ܕܠܵܐ ܦܪ݂ܲܩ ܐܸܢܘܿܢ ܒܹܝܬܼ ܣܸܓܼܕܲܬܼܗܘܿܢ\nܠܡܵܢ ܒܲܙܲܚܬܿܘܿܢ ܒܥܹܐܕܼܵܐ ܕܥܸܒܼ̇ܕܹܿܬܼ ܠܐܲܠܵܗܝ ܪܲܒܵܐ ܀ :ܠܵܐ ܙܵܥܘ̣ ܢܲܟܼܦܹ̈ܐ ܡ̣ܢ ܠܘܼܚܵܡܹܗ ܕܲܚܬܼܝܼܪ ܢܲܦܫܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܡ̣ܢ ܬܘܼܟܼܠܵܢܵܐ ܕܕܼܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܠܵܐ ܒܥܵܘ̣ ܥܸܕܼܪܵܐ ܠܘܼܩܒܲܠ ܩܹܐܪܣܵܐ ܕܩܲܫܝܘܼܬܼ ܚܸܡܬܹܗ\nܘܠܵܐ ܐܸܬܿܬܲܚܬܿܝܼܘ ܕܲܢܦܝܼܣܘܼܢܵܝܗܝ ܐܵܦܠܵܐ ܒܡܸܠܬܼܵܐ ܀ :ܠܵܐ ܠܲܡ ܚܵܫܲ݁ܚ ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܠܡܲܠܟܵܐ ܦܲܢܝܼܘ\nܘܠܵܐ ܣܢܝܼܩܝܼܢܲܢ ܕܢܸܦܘܿܩ ܪܘܼܚܵܐ ܥܲܠ ܠܘܼܚܵܡܲܝ̈ܟ ܀","english":"The garment of wrath they put on, the nobles, against the righteous ones, because they disobeyed the command of the king of heavy glory. The garment of their fury they gathered, the tyrants, in their hearts, when the king saw how they had despised the elders of his glory. The glory of my word is greater than all, and your contempt is from all; I have made my word ruler, and they raised the heel of your holiness. The agitators agitated the elder against the wise, and he raised his voice and cried out in anger without reason. \"O exiles in the land of exile, why have you forgotten the word of my command before my armies? O the nourished who have eaten bread from my tables, why have you repaid evil injuries to your benefactor? O Jews who have been established in the name of my gods, why have you despised the worship of the image of the glory of my will? O the freeborn who have not been honored in their own honors, why have you diminished the greatness of the rank of my kingdom over all? O the wise who have not been saved in their place of worship, why have you despised the feast that I made for my great god?\" The stones did not tremble from the threat of the arrogant one, nor were they terrified from the trust of the fear of truth. They did not seek help against the saw of the harshness of his anger, nor were they humbled to appease him, not even in word. They did not find a fitting agreement of words for the king of the angry, nor did they care that a spirit might go out upon your threats.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܲܩܲܪ","severity":"info","text":"The Syriac term ܝܲܩܲܪ (yaqar) denotes 'glory' or 'honor' and is used repeatedly in this passage to characterize the king's self-conception and the affront against him.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description to a series of rhetorical questions addressed by the king to various groups (exiles, nourished, Jews, freeborn, wise), each introduced by ܐܹܝܢ ('O').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The king's accusation against 'Jews' (ܝܗ̄ܘܼܕܵܝܹ̈ܐ) for despising the worship of an image reflects the biblical context of Nebuchadnezzar's demand for idolatry in the story of the Three Children (Daniel 3).","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܢܦܝܼܣܘܼܢܵܝܗܝ","severity":"info","text":"The phrase 'nor were they humbled to appease him' echoes Daniel 3:16-18, where the three youths refuse to bow to the golden image despite the king's wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܘܼܚܵܡܲܝ̈ܟ","severity":"caution","text":"The final clause 'that a spirit might go out upon your threats' is ambiguous: ܠܘܼܚܵܡܲܝ̈ܟ ('your threats') may refer to the king's threats or to the youths' defiance; the translation opts for the latter, but the Syriac allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'your threats' in the final line is ambiguous: it could be the king's threats against the youths or the youths' threats against the king; the English draft takes it as the youths' threats.","The phrase 'the garment of their fury' (ܛܢܵܢܵܐ ܕܲܒܼܗܹܝܢ) may be a metaphor for the king's anger or for the nobles' own rage; the context supports the latter."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܣܥܘܿܪ ܨܼܒܼܝܵܢܵܟ ܘܐܲܢܝܼܚ ܚܸܡܬܼܵܟ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿ\nܚܢܲܢ ܠܵܐ ܡܲܨܝܵܐ ܕܢܸܛܥܸܐ ܒܛܘܼܥܝܲܝ ܕܣܸܓܼܕܲܬܼ ܨܲܠܡܵܟ ܀ :ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܠܵܐ ܡܦܝܼܣܝܼܢ ܠܲܢ ܕܢܸܣܥܘܿܪ ܗܵܕܹܐ\nܘܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܠܵܐ ܚܵܣ̇ܢܝܼܢ ܠܵܗ̇ ܠܓܲܢ̄ܒܵܪܘܼܬܲܢ ܀ :ܚܵܣ ܠܲܢ ܕܢܸܛܥܸܐ ܠܲܫܡܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܲܢܫܘܼܛ ܬܸܢܘܲܝ ܕܒܹܝܬܼ ܒܵܪܘܿܝܵܐ ܠܐܲܒܼܵܗ̈ܬܼܵܢ ܀ :ܚܵܣ ܠܵܐ ܬܸܗܘܸܐ ܕܢܲܪܟܸܿܢ ܪܹܫܲܢ ܩܕܼܵܡ ܫܲܬܿܝܼܩܵܐ\nܘܢܸܩܪܸܐ ܐܲܠܵܗ ܠܠܵܐ ܐܲܠܵܗܵܐ ܕܪܲܟܸܿܒܼ ܙܹܐܦܵܐ ܀ :ܚܵܣ ܠܲܢ ܕܢܸܗܘܸܐ ܥܲܒܼ̈ܕܹܿܐ ܠܥܲܒܼܕܵܐ ܕܥܲܒܼ݂ܕܿܘܼܗܝ ܥܲܒܼ̈ܕܹܿܐ\nܘܢܹܐܡܲܪ ܕܲܡܨܸܐ ܥܒܼܝܼܕܵܐ ܠܡܸܗܘܵܐ ܚܠܵܦ ܥܵܒܼܘܿܕܼܵܐ ܀ :ܠܵܐ ܓܹܝܪ ܪܵܘܡ̇ܐ ܐܵܦܠܵܐ ܥܘܼܡܩܵܐ ܘܠܵܐ ܡܲܠܲܐܟܹ̈ܐ\nܐܵܦܠܵܐ ܒܪܝܼܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܐܸܢ ܐܝܼܬܼ ܬܫܲܚܠܸܦ ܡܸܠܬܲܢ ܀ :ܗܵܐ ܣܲܗܸܕܢܵܟ ܦܘܼܫ ܡ̣ܢ ܡܸܠܹ̈ܐ ܘܚܵܘܵܐ ܥܒܼܵܕܹ̈ܐ\nܒܩܝܼ ܨܸܒܼܝܵܢܲܢ ܒܢܘܼܪܵܐ ܕܚܸܡܬܼܵܟ ܘܲܚܙܝܼ ܕܫܲܪܝܼܪ ܀ :ܫܡ݂ܲܥ ܒܵܒܼܠܵܝܵܐ ܡܸܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܒܘܼܛܵܠ ܨܲܠܡܹܗ\nܘܲܫܓܲܫ ܢܲܦܫܹܗ ܡܲܪܝܼܪܵܐܝܼܬܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ ܦܸܪܚܲܬ̤ ܡܸܪܬܼܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ ܒܓܼܵܘ ܚܘܼܫܵܒܼܵܘ̈ܗܝ:\nܘܲܩ̣ܪܵܐ ܥܲܒܼܕܵܘ̈ܗܝ ܘܙܲܝܸܢ ܐܸܢܘܿܢ ܠܡܸܫܓܲܪ ܢܘܼܪܵܐ ܀ :ܫܓܼܘܿܪܘ ܐܲܬܿܘܿܢܵܐ ܫܲܒܼܥܵܐ ܐܲܥܦܹ̈ܿܐ ܦܩ݂ܲܕ ܚܲܪܡ̇ܢܵܐ\nܕܐܹܩܲܛܸܠ ܒܵܗ̇ ܒܢܲܝ̈ ܓܵܠܘܼܬܼܵܐ ܕܫ̇ܛܘ̣ ܦܘܼܩܕܵܢܲܝ̈ ܀ :ܚܠܘܿܛܘ ܥܲܡ ܩܲܝܣܹ̈ܐ ܡܸܕܸܿܡ ܕܲܡܨܸܐ ܠܡܸܫܓܲܪ ܝܲܬܼܝܼܪ\nܘܐܸܬܼܒܲ ܥܝܵܪܬܵܐ ܕܨܲܠܡܵܐ ܕܐܲܠܵܗܝ ܡ̣ܢ ܥܵܒܼܪ݁ܵܝܹܐ܀ :ܩ̣ܪܸܒܼܘ ܟܠ ܥܲܡܡܝܼ̈ܢ ܕܐܸܬܼܵܘ ܠܥܹܐܕܼܵܐ ܕܣܸܓܼܕܲܬܼ ܨܲܠܡܵܐ\nܢܹܐܬܼܘܿܢ ܘܢܸܙܘܿܢ ܝܲܩܕܵܢ ܐ̄ܢܵܫܵܐ ܕܫܵܛ̣ܘ ܝܲܩܝܼܪܘܼܬܼܝ ܀","english":"Do your will and stir up your wrath as is your custom. It is not possible that they should err in the error of the worship of your image. The heavens and the earth will not persuade you to do this, and the watchers and the fire will not hinder your valour. Woe to you that you have erred from the great name of the house of Abraham, and have cast off the sign of the house of the Creator from your fathers. Woe to you that you should not be, that you might bow your head before the silent one, and call God to that which is not God, who rides on a cloud. Woe to you that you should become servants to the servant of servants, and say that the created thing is able to become the Creator. For there is no height nor depth, nor angels, nor another creation, if it exists, that can change your word. Behold, your witness remains from words and shows deeds. In the fire of your will and the furnace of your wrath, see that it is true. The Babylonian heard the words full of the destruction of his image, and he shook himself bitterly, the son, out of order. The bitterness of his wrath flew within his thoughts, and he called his servants and prepared to kindle the furnace. Kindle the furnace seven times over, commanded the accursed one, that it might kill in it the exiles who scorned his commands. Mix with the wood something more that can kindle, and add the fuel of the image of his god from the passers-by. All the peoples who came to the festival of the worship of the image drew near, and they came and cast firewood into the fire that scorned my honour.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܥܘܿܪ ܨܼܒܼܝܵܢܵܟ ܘܐܲܢܝܼܚ ܚܸܡܬܼܵܟ","severity":"info","text":"The phrase 'Do your will and stir up your wrath' echoes the biblical idiom of Nebuchadnezzar's rage in Daniel 3, but Narsai amplifies it with a legalistic tone, framing the king's command as a self-condemning act.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The 'house of Abraham' refers to the patriarch Abraham, foundational to the Jewish and Christian traditions. Narsai contrasts this with the 'house of the Creator,' emphasizing the monotheistic heritage the children are accused of abandoning.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܲܠܡܵܐ ܕܐܲܠܵܗܝ","severity":"info","text":"The 'image of his god' likely refers to the golden statue erected by Nebuchadnezzar in Daniel 3, which the three children refuse to worship. Narsai's description of adding 'fuel of the image' from passers-by heightens the idolatrous context.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܵܣ ܠܲܢ","severity":"info","text":"The triple repetition of 'Woe to you' (ܚܵܣ ܠܲܢ) forms a rhetorical climax, each woe escalating the accusation: first, erring from Abraham; second, bowing to a false god; third, becoming servants to a servant. This mirrors the homiletic style of Narsai's verse.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ","severity":"info","text":"The pairing of 'heavens and earth' as witnesses to divine truth is a common Syriac rhetorical device, also found in Ephrem's hymns. Here it underscores the cosmic scale of the children's defiance.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩ̣ܪܵܐ ܥܲܒܼܕܵܘ̈ܗܝ","severity":"caution","text":"The phrase 'he called his servants' is textually straightforward, but the following verb 'prepared to kindle' (ܙܲܝܸܢ ܐܸܢܘܿܢ ܠܡܸܫܓܲܪ) may be a scribal conflation of two verbs; the sense is clear despite the orthographic ambiguity.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son, out of order' (ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ) is ambiguous: it may mean Nebuchadnezzar is acting contrary to his royal station, or it may be a textual corruption. The reading taken is that he is 'out of order' in a moral sense.","The identity of 'the silent one' (ܫܲܬܿܝܼܩܵܐ) is ambiguous: it could refer to a pagan idol or a philosophical concept of the ineffable. The context suggests a false god, consistent with the polemic against idolatry."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܠܥܹܝܢ ܣܲܓܿܝܼ̈ܠܹܐ ܐܲܫܝܼܛ ܐܸܢܘܿܢ ܠܲܡܫܝܼܛܵܢܲܝ̈\nܕܢܸܚܙܸܐ ܟܠܢܵܫ ܘܠܵܐ ܢܲܫܬܿܥܠܸܐ ܠܘܼܩܒܲܠ ܡܼܠܲܝ̈ ܀ :ܓ̣ܡܲܪܘ ܟܲܠܕܵܝܹ̈ܐ ܪܸܓܲܬܼ ܡܲܠܟܵܐ ܪܓܼܝܼܓܼ ܠܐܲܒܼܪܵܢܵܐ\nܘܲܫܓܲܪܘ ܢܘܼܪܵܐ ܘܙܲܡܸܢܘ ܥܲܡܡܹ̈ܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼܘ ܀ :ܟܢܲܫ̣ܘ ܓܲܪ̈ܒܿܕܼܵܝܹܐ ܐܵܦ ܬܸܒܼܬܵܝܹ̈ܐ ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ\nܘܩܵܡ̣ܘ ܡ̇ܕܵܝܹ̈ܐ ܘܐܵܠܵܢܝܹ̈ܐ ܓܘܼܕܲܝܼ̈ܢ ܓܘܼܕܲܝܼ̈ܢ ܀ :ܟܸܢܫܵܐ ܪܲܒܵܐ ܟܢܵܫ̣ܘ ܠܲܚܙܵܬܼܵܐ ܕܝܲܣܲܪ̈ܠܵܝܹܐ\nܕܢܸܚܙܘܿܢ ܬܲܗܪܵܐ ܕܚܘܼܡܣܵܢ ܐ̄ܢܵܫܵܐ ܕܙܵܟܹ̇ܐ ܠܢܘܼܪܵܐ ܀ :ܥܲܝܢܵܐ ܕܟܼܠܢܵܫ ܠܘܵܬܼ ܐܲܬܿܘܿܢܵܐ ܨܲܕܲܝܼܕܼܵܐ ܗ̄ܘ̣ܵܬܼ\nܘܠܵܐ ܣܵ̇ܦ̇ܩܵܐ ܗ̣̄ܘܵܬܼ ܠܡܸܬܼܒܲܩܵܝܢܘܼ ܒܚܲܡܝܼܡܘܼܬܹܗ ܀ :ܦܩ݂ܲܕܼ ܚܲܪܡ̇ܢܵܐ ܠܲܚ̈ܘܵܘܵܬܼܵܐ ܕܚܲܪܡܝܼܢ ܡܸܢܹܗ\nܘܲܦܟ݂ܲܪܘ ܐܸܢܘܿܢ ܠܩܲܢܝܲܝ̈ ܚܲܝܠܵܐ ܒܲܠܒܼܘܼܫܲܝ̈ܗܘܿܢ ܀ :ܒܢܲܝ̈ܬܹܿܐ ܦܐ̈ܝܵܐ ܕܥܲܠ ܓܘܼܫ̈ܡܲܝܗܘܿܢ ܦܲܟܲܪܘ ܐܸܢܘܿܢ\nܕܬܸܣܲܦ ܢܘܼܪܵܐ ܩܲܠܝܼܠܵܐܝܼܬܼ ܒܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܒܪܘܼܓܼܙܵܐ ܣܲܥ̣ܪܘܼܗ̇ ܪ̈ܲܓܿܘܼܙܬܼܵܢܹܐ ܨܹܝܕܼ ܬܲܡܝܼܡܹ̈ܐ\nܕܲܢܢܝܼܚܘܼܢ ܒܵܗ̇ ܩܲܫܝܼܘܼܬܼ ܚܸܡܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܛܥܲܢ̣ܘ ܐܲܟܿܬܼܵܢܹ̈ܐ ܠܡܲܠ̈ܝܲܝ ܫܲܝܢܵܐ ܚܲܪܡ̇ܢܵܐܝܼܬܼ\nܘܲܫܕܼܵܘ ܐܸܢܘܿܢ ܒܡܸܨܥܲܬܼ ܢܘܼܪܵܐ ܥܵܘ̇ܠܵܐܝܼܬܼ ܀ :ܢܚܸܬܼܘ ܫܲܪܝܼܪܹ݁ܐ ܘܩܵܡ̣ܘ ܒܐܲܬܿܘܿܢܵܐ ܒܲܒܼܗܝܼܠܘܼܬܼܵܐ\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܥܝܼܪܵܐ ܕܢܘܼܪܵܐ ܓܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܚܲܕܼ ܡܲܠܲܐܟܼܵܐ ܫܠ݂ܲܚ ܒܵܪܘܿܝܵܐ ܨܹܝܕܼ ܫܲܪܝܼܪ̈ܵܘܗܝ\nܕܢܸܛܲܪ ܐܸܢܘܿܢ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܪܘܼܚܵܐ ܕܛܲܠܵܐ ܥܒ݂ܲܕܼ ܪܘܼܚܵܢܵܐ ܒܓܼܵܘ ܐܲܬܿܘܿܢܵܐ\nܘܲܦܟ̣ܲܗ ܥܘܼܙܵܐ ܕܚܲܡܝܼܡܘܼܬܼܵܐ ܒܩܲܪܝܼܪܘܼܬܼܵܐ ܀","english":"To the multitude of peoples he cast forth his wrath, as is his custom. It is not possible that they should err in the error of the worship of your image. The heavens and the earth will not persuade you to do this, and the watchers and the holy ones will not persuade you. The Chaldeans stirred up the king's wrath, and he was enraged against Abraham, and they kindled the fire and assembled the peoples as they were commanded. The Garmaeans and the inhabitants of Beth Garmai also kindled a great fire, and the Medes and the Elamites stood in their ranks. A great fire they kindled for the sight of the Israelites, that they might see the furnace of punishment, a fire that conquers the fire. The furnace of all fire was with the righteous youth, and it was not sufficient to be quenched by its heat. The magician commanded the snakes of his sorcery, and they cast their venom towards the youths, a force in their garments. The beautiful garments that were on their bodies they cast into the fire, so that the fire might quickly consume them through their limbs. In wrath, the angry women raged against the perfect ones, that they might be subdued by the harshness of the anger of their minds. The magicians cast spells for the words of the sorcerer magically, and they threw them into the midst of the fire unjustly. The righteous ones descended and stood in the furnace in haste, and the fire received them as a chosen offering. One angel the Creator sent to his righteous ones, that he might guard them from the sparks of the flame. A spirit of dew made a breeze within the furnace, and it broke the force of the heat with coolness.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Garmaeans / Beth Garmai","severity":"info","text":"The Garmaeans and inhabitants of Beth Garmai (a region east of the Tigris) are listed among peoples mobilized by the king, reflecting the historical geography of the Sasanian Empire.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪܡ̇ܢܵܐ (ḥarmā) / ܚܲܪܡܝܼܢ (ḥarmīṯ)","severity":"info","text":"The Syriac root ḤRM appears as 'magician' and 'sorcery,' denoting practitioners of illicit magic, distinct from legitimate religious authority.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"furnace of punishment / spirit of dew","severity":"info","text":"The furnace and the cooling spirit echo Daniel 3:19–50 (LXX/Theodotion), where the angel and dew protect the three youths. Narsai elaborates the biblical narrative with extra-biblical details.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"angel sent by the Creator","severity":"info","text":"The motif of an angel sent to guard the youths from flame parallels later Syriac exegesis (e.g., in Ephrem's Commentary on Daniel) and Jewish traditions of an angelic protector in the furnace.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage moves from the king's wrath and the kindling of the furnace to the youths' descent and divine intervention, forming a climactic narrative unit within the homily.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"watchers and the holy ones","severity":"caution","text":"The Syriac ܥܝܼܪܹ̈ܐ (ʿīrē) 'watchers' and ܩܲܕܝܼܫܹ̈ܐ (qaddīšē) 'holy ones' may refer to angelic beings or ascetic figures; the English draft conflates them as 'watchers and the holy ones,' but the Syriac distinguishes two groups.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'watchers' (ʿīrē) and 'holy ones' (qaddīšē) is ambiguous: they could be angelic orders or human holy men; the context of persuasion suggests angelic beings.","The phrase 'spirit of dew' (rūḥā d-ṭallā) may be interpreted as a literal breeze or a personified angelic agent; the Syriac allows both readings."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܫܲܒܼܛܵܐ ܕܢܘܼܪܵܐ ܐܸܚܲܕܼ ܒܐܝܼܕܹܗ ܢܘܼܪܵܢܵܝܵܐ\nܘܛܲܪܕܵܗ̇ ܠܢܘܼܪܵܐ ܕܠܵܐ ܬܸܬܼܩܲܪܲܒܼ ܨܹܝܕܼ ܗܲܕܵܡܹ̈ܐ ܀ :ܢܘܼܪܵܐ ܠܢܘܼܪܵܐ ܚܙ̣ܵܬ̤ ܘܐܸܬܼܪܲܗܗܒܲܬ̤ ܘܥܵܩܲܬ̤ ܘܲܛܫܵܬ̤\nܘܠܵܐ ܣܦ݂ܲܩ ܥܘܼܙܵܗ̇ ܠܡܸܬܼܒܲܩܵܝܘܼ ܒܚܸܙܘܵܐ ܕܲܚܙ̇ܬ̤ ܀ :ܚܙ̇ܬܼܵܐ ܕܚܝܼܠܬܵܐ ܚܙ̇ܬ̤ ܝܵܩܹ̇ܕܿܬܵܐ ܒܐܝܼܕܼܵܐ ܕܪܘܼܚܵܐ\nܘܲܛܥܵܬ̤ ܛܲܟܼܣܵܗ̇ ܘܫܲܪܝܲܬ̤ ܪܵܕܹܝܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܗ̇ ܀ ܦܓܼܕܹ̈ܐ ܕܢܘܼܪܵܐ ܐܲܡܝܼ ܥܝܼܪܵܐ ܒܦܘܼܡ̇ܐ ܕܢܘܼܪܵܐ:\nܘܛܲܟܸܿܣ ܪܲܗܛܵܐ ܕܲܒܼܠܝܼܠܘܼܬܼܵܗ̇ ܕܠܵܐ ܬܸܬܼܒܲܥܪܲܪ ܀ :ܛܲܟܼܣܵܐ ܢܸܛܪܲܬ̤ ܦܵܪܘܿܫܬܵܐ ܩܕܼܵܡ ܦܵܪ݁ܘܿܫܹܐ\nܘܠܵܐ ܐܸܬܼܝܲܥܢܲܬ̤ ܠܡܸܒܼܠܲܥ ܣܲܓܿܝܼ ܐܲܝܟ ܕܲܡܥܵܕܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܡܸܡܬܼܘܿܡ ܚܙ̣ܵܐ ܬܸܕܡܘܼܪܬܵܐ ܐܲܝܟ ܕܲܒܼܟܹܐܢܹ̈ܐ\nܦܘܼܡ̇ܐ ܝܲܥܢܵܐ ܕܣܝܼܡ ܒܹܗ ܐܘܼܟܼܠܵܐ ܘܠܵܐ ܩܵܪܸܒܼ ܠܹܗ ܀ :ܡܲܢ ܐܸܬܼܒܲܩܝܼ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܫܝܘܿܠ ܒܵܠܲܥܬܼܵܐ\nܕܣܸܢܫܹܠܝ ܟܲܕܼ ܠܵܐ ܣܸܒܼܥܲܬ̤ ܡ̣ܢ ܝܘܿܡ ܕܲܗܘ̤ܵܬܼ ܀ :ܡܲܢ ܣܵܡ̣ ܓܸܙܪܵܐ ܒܦܘܼܡ ܐܲܪܝܘܿܬܼܵܐ ܡܚܲܒܵܠܵܢܝܼܬܼܵܐ\nܘܠܵܐ ܩܸܪܒܲܬ̤ ܠܹܗ ܐܲܟܼܡܵܐ ܕܢܘܼܪܵܐ ܠܦܲܓܼܪܹ̈ܐ ܕܢܲܟܼܦܹ̈ܐ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܕܲܛܥ̣ܵܐ ܟܝܵܢܹܗ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܘܲܫܒ݂ܲܩ ܛܲܟܼܣܹܗ ܘܲܪܕܼܵܐ ܒܐܘܼܪܚܵܐ ܕܠܵܐ ܚܲܙܝܵܐ ܠܹܗ ܀ :ܐܘܿ ܠܐܵܟܼܘܿܠܬܵܐ ܕܲܟܼܡܵܐ ܕܬܹܐܟܼܘܿܠ ܛܵܒܼ ܡܸܬܼܝܲܥܢܵܐ\nܕܓܸܙܪܲܬ̤ ܨܵܘܡ̇ܐ ܘܚܸܣܠܲܬ̤ ܦܘܼܡ̇ܗ̇ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܀ :ܐܘܿ ܠܝܵܩܹܕܿܬܵܐ ܕܲܟܼܡܵܐ ܕܬܹܐܩܲܕܼ ܥܘܼܙܵܗ̇ ܣܵܓܹ̇ܐ\nܕܩܸܪܲܬ̤ ܚܸܡܬܸܵܗ̇ ܒܥܸܕܵܢ ܩܹܐܪܣܵܐ ܕܓܲܢ̄ܒܵܪܘܼܬܼܵܗ̇ ܀ :ܐܘܿ ܠܢܲܒܼܪܲܫܬܵܐ ܕܲܟܼܡܵܐ ܕܣܵܦ̇ܐ ܬܘܼܒܼ ܡܸܬܼܝܲܥܢܵܐ\nܕܣܸܦܲܬ̤ ܣܲܓܿܝܼ ܘܠܵܐ ܐܸܬܼܝܥܢܲܬ̤ ܣܲܦܝܼܦܘܼܬܼܵܗ̇ ܀","english":"The staff of fire took hold in his hand, the fiery one, and drove the fire so that it would not approach the limbs. Fire saw fire and was troubled, agitated, and hid, and its strength was not sufficient to be extinguished in the vision it saw. The sight of the power saw the burning one in the hand of the spirit, and it forgot its order and began to run outside its order. The joints of fire were set as a guard at the mouth of fire, and it arranged the course of its confusion so that it would not be disturbed. The order kept a distinct boundary before the dividers, and it was not able to swallow many as was its custom. Never has a wonder been seen like that among the weeping ones: a mouth that is set with a devourer, yet it does not approach it. Never has Sheol, the swallower, been extinguished in the flame, which has not been sated from the day it came to be. Never has a decree been placed in the mouth of a destructive lion, and the fire did not approach the bodies of the ascetics. O the unnatural one that forgot its nature, not according to custom, and abandoned its order and ran on a path it did not see. O the devourer of many that would devour what is easily consumed, that decreed a fast and deprived its mouth of food. O the burning one of many that would burn, its strength great, that gathered its heat at the time of the furnace of its might. O the destroyer of many that would again easily sweep away, that swept away many and its sweeping was not exhausted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܒܼܛܵܐ ܕܢܘܼܪܵܐ","severity":"info","text":"The phrase 'staff of fire' (šabṭā d-nūrā) is a Syriac idiom for a fiery rod or scepter, here personified as an agent controlling the flames.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to a series of exclamatory 'O' (ܐܘܿ) clauses, marking a rhetorical climax that contrasts the fire's unnatural restraint with its usual voracity.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) is the Hebrew underworld, here used as a metaphor for the insatiable fire, drawing on biblical imagery of a devouring abyss (cf. Isa 5:14).","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܪܝܘܿܬܼܵܐ","severity":"info","text":"The 'destructive lion' (aryōtā mḥabblānītā) parallels the fire's personification as a beast, echoing Dan 6's lion's den but inverted: here the lion's mouth is muzzled by divine decree.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܵܘܡ̇ܐ","severity":"info","text":"The 'fast' (ṣawmā) decreed by the fire alludes to the three youths' ascetic refusal of Nebuchadnezzar's food, a theme in Dan 1 and 3, here applied to the fire itself.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܟܹܐܢܹ̈ܐ","severity":"caution","text":"The term 'weeping ones' (bakkēʿē) is ambiguous: it may refer to mourners at a pyre or to a specific group (e.g., ascetics); the sense here is likely generic, but the reading is uncertain.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'weeping ones' (bakkēʿē) is unclear; it may denote mourners or a class of penitents.","The phrase 'staff of fire' could be a literal rod or a metaphor for divine power; the text personifies it as an agent."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܐܘܿ ܟܡܵܐ ܘܐܲܝܟܲܢ ܢܹܐܡܲܪ ܕܲܗܘ̤ܵܐ ܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ\n:ܕܣܝܼܡܵܐ ܚܲܒܿܬܼܵܐ ܒܦܘܼܡ ܝܵܩܹܕܲܬܵܐ ܘܠܵܐ ܡܸܬܿܢܲܟܼܝܵܐ\n:ܐܘܿ ܟܡܵܐ ܥܲܙܝܼܘ ܟܹܐܢܹ̈ܐ ܢܲܟܼܦܹ̈ܐ ܠܡܸܚܙܵܐ ܥܘܼܙܵܗ̇\nܘܠܵܐ ܐܸܬܼܢܲܟܼܝܲܬ̤ ܚܙܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܡ̣ܢ ܓܵܘܙܲܠܬܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܣܲܝܒܲܪ ܥܲܝ̈ܢܲܝ ܒܸܣܪܵܐ ܠܡܸܚܙܵܐ ܬܲܗܪܵܐ\nܕܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܬܗܲܪܘ ܘܐܸܬܿܕܲܡܲܪܘ ܒܪܲܒܿܘܼܬܼ ܬܲܗܪܵܗ̇ ܀ :ܐܲܪܒܿܝܼܢ ܘܲܬܼܫܲܥ ܐܲܡܝܼ̈ܢ ܣܸܠܩܲܬ̤ ܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܘܲܟܼܡܵܐ ܕܣܸܠܩܲܬ̤ ܗܵܟܲܢ ܢܸܚܬܲܬ̤ ܕܠܵܐ ܡܘܼܫ̈ܚܵܬܼܵܐ ܀ :ܡܲܢ ܟܲܝ ܐܲܪܡܝܼ ܡܫܘܼܚܬܼܵܐ ܒܐܵܐܲܪ ܘܲܣܠܸ݂ܩ ܡܲܫ̣ܚܹܗ\nܕܗܵܐ ܠܵܐ ܡܲܨܝܵܐ ܠܡܸܡܫܲܚ ܡܸܕܹܿܡ ܒܸܠܥܵܕܼ ܡܸܕܸܿܡ ܀ :ܐܲܝܕܵܐ ܗ̄ܝܼ ܐܝܼܕܼܵܐ ܕܠܸܒܼܟܲܬ̤ ܩܲܢܝܵܐ ܠܥܸܠ ܡ̣ܢ ܢܘܼܪܵܐ\nܘܡܸܫܚܲܬ̤ ܚܘܼܛܵܐ ܡ̣ܢ ܐܲܬܿܘܿܢܵܐ ܠܫܘܼܠܵܡ ܕܸܠܩܵܗ̇ ܀ :ܗܵܘ̇ ܦܘܼܩܕܢܵܐ ܕܐܲܪܡܝܼ ܒܦܘܼܡ̇ܗ̇ ܦܓܼܘܼܕܹ̈ܐ ܕܫܸܬܼܩܵܐ\nܗܘ̤ܝܘܼ ܡܲܫ̣ܚܵܗ̇ ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܒܦܘܼܡ ܕܵܢܝܐܹܝܠ ܀ :ܗܵܘ̇ ܕܐܸܡ݂ܲܪ ܠܵܗ̇ ܕܬܸܛܲܪ ܛܲܟܼܣܵܗ̇ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܗܘ̤ ܓܠ̣ܵܐ ܠܥܲܒܼܕܹܿܗ ܕܲܟܼܡܵܐ ܐܲܡܝܼ̈ܢ ܣܸܠܩܲܬ̤ ܒܐܵܐܲܪ ܀ :ܡ̣ܢ ܟܠ ܝܵܘ̈ܡܝܼܢ ܚܵܘܝܲܬ̤ ܕܸܠܩܵܗ̇ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ\nܕܢܸܬܼܒܲܩܘܿܢ ܒܵܗ̇ ܐܵܟܼ̈ܠܲܝ ܩܲܪ̈ܨܹܐ ܕܫܲܓܼܪܘܼܗ̇ ܡܲܓܵܢ ܀ ܥܲܡܗܘܿܢ ܕܵܢܲܬ̤ ܒܝܲܕܼ ܡܲܣܲܩܬܵܐ ܕܠܲܐܦܲܝ̈ ܪܵܘܡ̇ܐ:\nܕܲܚܙܵܘ ܐ̄ܢܵܫܵܐ ܟܡܵܐ ܐܸܬܿܬܿܪܝܼܡܲܬ̤ ܘܢܸܛܪܲܬ̤ ܛܲܟܼܣܵܐ ܀ :ܚܘܼܪܘ ܟܲܠܕܵܝܹ̈ܐ ܩܥܵܬ̤ ܫܲܬܿܝܼܩܬܵܐ ܨܹܝܕܼ ܡܲܠܵܠܹ̈ܐ\nܟܲܕܼ ܢܘܼܪܵܐ ܐ̄ܢܵܐ ܗܘܹ̇ܝܬܼ ܠܵܐ ܢܘܼܪܵܐ ܩܕܼܵܡ ܒܸܣܪ̈ܵܢܹܐ ܀","english":"Oh how, and in what manner, shall I say that this thing which happened was: that a live coal was placed in the mouth of the furnace and was not consumed? Oh how mighty were the coals, the hard ones, to see its strength, and yet the garment of the body was not consumed by the flame! Oh how the eyes of flesh grew weary from beholding the wonder, for even the spiritual beings wondered and were amazed at the greatness of its wonder. Forty-nine cubits the flame ascended, and as it ascended, so it descended without measure. Who then cast a measure into the air and ascended to measure it, for it is not able to measure anything except by something else? What hand is it that pierced the rock from below and measured the thread from the furnace to the end of its flame? That command which placed in its mouth the commands of silence became its measure by a revealed spirit in the mouth of Daniel. He who said to it, \"Preserve its order without change,\" he revealed to its servant how many cubits it ascended in the air. From all its days it showed its flame at that time when the slanderers who had incited it were consumed in it. With them it descended by the ascent of the faces of the height, so that they might see how the fire was raised up and preserved its order. Behold, the Chaldeans cried out, \"The silent one has conquered the speakers,\" when the fire became not fire before the children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The flame's ascent of forty-nine cubits and its descent without measure symbolize the miraculous containment of fire, a central theme in Narsai's homily.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܟܼܣܵܐ","severity":"info","text":"The term ܛܲܟܼܣܵܐ (ṭaksā) means 'order' or 'arrangement,' here referring to the natural order of fire that is preserved despite the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 3","severity":"info","text":"The passage alludes to the biblical story of the three children in the fiery furnace (Daniel 3), where divine intervention preserves them from harm.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a prominent theologian of the Church of the East, known for his metrical homilies (memre) that often expound on biblical narratives with typological and moral interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of fire being 'measured' by a command echoes earlier Syriac poetic traditions where divine word controls elemental forces, as seen in Ephrem's hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., 'ܐܲܝܕܵܐ ܗ̄ܝܼ ܐܝܼܕܼܵܐ' (what hand?), which may be a rhetorical question or a textual corruption; the translation assumes rhetorical intent.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܲܝܕܵܐ ܗ̄ܝܼ ܐܝܼܕܼܵܐ' could be read as a genuine question or a rhetorical device; the translation opts for the latter.","The exact referent of 'ܗܵܘ̇ ܦܘܼܩܕܢܵܐ' (that command) is unclear—possibly divine command or Daniel's instruction."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܐܘܼܟܼܠܵܐ ܕܒܸܣܪܵܐ ܐܵܘܫܸܛܬܿܘܿܢ ܠܝܼ ܕܐܸܬܿܬܲܪܣܸܐ ܒܹܗ\nܘܗܵܐ ܣܝܼܡ ܩܘܼܕܡܲܝ ܘܲܡܣܲܪܸܕ ܠܝܼ ܕܠܵܐ ܐܸܩܪܘܿܒܼ ܠܹܗ ܀ :ܢܘܼܪܵܐ ܒܫܸܬܼܩܵܐ ܘܥܝܼܪܵܐ ܩܒܵܠܵܐ ܒܲܚܸܢܘ ܕܝܼܢܵܐ\nܘܙܲܟܿܝܼܘ ܘܚܲܝܸܒܼܘ ܠܲܬܼܪܹܝܢ ܓܼܒܿܝܼ̈ܢ ܦܵܪܘܿܫܵܐܝܼܬܼ ܀ :ܠܟܹܐܢܹ̈ܐ ܢܛܲܪܘ ܗ̄ܘ̣ܵܘ ܘܲܠܥܵܘ̈ܠܹܐ ܪܕܼܵܘ ܩܲܫܝܵܐܝܼܬܼ\nܕܢܹܐܠܲܦ ܟܠܢܵܫ ܕܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܫܪܸܐ ܗ̄ܘ̣ܵܐ ܒܥܲܒܼܕܵܘ̈ܗܝ ܀ :ܚܹܝܠ ܥܵܒܼܘܿܕܵܐ ܚܙܵܬ̤ ܢܲܒܼܪܲܫܬܵܐ ܒܲܥ̇ܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܘܚܵܓܲܬ̤ ܡܸܢܹܗ ܘܠܵܐ ܩܸܪܒܲܬ̤ ܠܹܗ ܐܲܝܟ ܕܲܡܥܵܕܼܵܐ ܀ :ܥܝܵܕܼܵܗ̇ ܗܵܢܵܘ̇ ܕܬܲܟܸܿܐ ܟܠܫܵܥ ܠܲܕܼܩܵܪܸܒܼ ܠܵܗ̇\nܘܗܵܪܟܵܐ ܫܸܬܼܩܲܬ̤ ܘܠܵܐ ܢܟܼܵܬ̤ ܦܲܓܼܪܹ̈ܐ ܡܸܬܼܢܲܟܼܝܵܢܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܒܼܥܲܪܣܵܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܓܠ̣ܵܘ ܒܵܗ̇ ܟܹܐܢܹ̈ܐ\nܘܗ̤ܝ ܐܲܝܟ ܐܲܡܬܼܵܐ ܫܲܡܫܲܬ̤ ܛܲܟܼܣܵܐ ܕܲܦܠܸܐ ܠܥܲܒܼ̈ܕܹܿܐ ܀ :ܓܢܘܿܢܵܐ ܦܲܐܝܵܐ ܗܘ̤ܵܐ ܐܲܬܿܢܵܐ ܠܦܲܐ̈ܝܲܝ ܢܲܦܫܵܐ\nܘܲܡܕܲܝܠܝܼܢ ܗ̄ܘ̣ܵܘ ܥܝܼܪܹ̈ܐ ܘܢܘܼܪܵܐ ܩܕܼܵܡ ܐܲܦܲܝ̈ܗܘܿܢ ܀ :ܐܲܝܟ ܕܲܒܼܢܵܘܣܵܐ ܕܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܩܵܡ̣ܘ ܒܲܨܠܘܿܬܼܵܐ\nܘܩܲܪܸܒܼܘ ܬܲܡ̇ܢ ܕܸܒܼܚܹ̈ܐ ܕܟܲܝ̈ܵܐ ܕܪܼ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܒܚܲܫܹ̈ܐ ܪܲܒܵܐ ܨܲܠܝܼܘ ܢܲܟܼܦܹ̈ܐ ܚܵܫܘܿܫܑܵܐܝܼܬܼ\nܘܪܵܥܘܿܡܵܐܝܼܬܼ ܒܥܵܘ̣ ܘܐܸܬܼܟܲܫܲܦܘ ܥܲܠ ܚܲܝܲܝ̈ܗܘܿܢ ܀ :ܒܩܵܠܵܐ ܕܩܘܼܕܼܫܵܐ ܦܪܲܥܘ ܬܵܘܕܲܝܼܬܼܵܐ ܠܕܲܐܚܝܼ ܐܸܢܘܿܢ\nܘܲܒܼܦܘܼܪܫܵܢܵܐ ܪܲܟܸܿܒܼܘ ܡܸܠܹ̈ܐ ܕܲܙܡܝܼܪ݁ܵܬܼܵܐ ܀ :ܒܪܝܼܟ ܒܼܵܪܘܿܝܵܐ ܩܥ̣ܵܘ ܩܲܕܿܝܼܫܹ̈ܐ ܩܲܕܿܝܼܫܵܐܝܼܬܼ\nܕܲܢܛ݂ܲܪ ܚܲܝܲܝ̈ܢ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀","english":"The consumption of flesh extended to me that was nourished by it, and behold, it is placed before me and it recounts to me that I did not approach it. The fire was silent, and the air received the heat of the incense, and they acquitted and condemned both sides distinctly. The priests were guarding and the wicked were persecuting harshly, so that everyone might learn that the power of the active agent was loosed in his deeds. The active power saw the beginning in the work of his hands, and she trembled at him and did not approach him as was her custom. Her custom was to consume everything that approached her, but here she was silent and did not consume the bodies that were to be consumed. As on the bed of health, the priests revealed themselves in her, and she, like a handmaid, served the order that performed wonders for the servants. A beautiful fire was a sign for the beautiful ones of the soul, and the air and the fire were suspended before their faces. As in the sanctuary of the Holy of Holies, they stood in prayer and offered the sacrifice of the burning of the thoughts of their minds. In great afflictions they prayed, the rocks suffering painfully, and with a roar they sought and implored for their lives. With the voice of the holy, they offered thanksgiving to the one who is my brother, and in the separation they mounted the words of hymns. \"Blessed is the Creator,\" the holy ones cried out holily, \"who preserved our lives from the sparks of the flame.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܟܼܠܵܐ ܕܒܸܣܪܵܐ","severity":"info","text":"The phrase 'consumption of flesh' (ʾukālā d-vesrā) plays on the dual sense of 'consumption' as both eating and destruction by fire, a key motif in Narsai's homily.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܪܣܵܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ","severity":"info","text":"The 'bed of health' (ʿarsā d-ḥayyūtā) likely alludes to the liturgical context of the Beth Qadishe, the sanctuary, where the priests' role is compared to a marriage bed, a common Syriac typology.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܨܠܘܿܬܼܵܐ ܘܩܲܪܸܒܼܘ ܬܲܡ̇ܢ ܕܸܒܼܚܹ̈ܐ","severity":"info","text":"The description of the three youths standing in prayer and offering sacrifice echoes Daniel 3:24-25 (LXX/Theodotion), where they walk in the furnace praising God, here reinterpreted as a liturgical act.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ ܣܝܼܡ ܩܘܼܕܡܲܝ","severity":"info","text":"The phrase 'behold, it is placed before me' marks a rhetorical shift from narrative to direct address, a homiletic device common in Narsai's memre to engage the audience.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܢܵܘܣܵܐ ܕܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ","severity":"info","text":"The comparison of the furnace to the 'sanctuary of the Holy of Holies' parallels Ephrem's Hymns on the Nativity, where the furnace is a type of the virgin birth, a common Syriac typological motif.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟ ܒܼܵܪܘܿܝܵܐ","severity":"info","text":"The cry 'Blessed is the Creator' (brik bāroyā) reflects the liturgical doxology used in East Syriac worship, indicating the homily's performance context within a communal prayer setting.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the one who is my brother' (ܠܕܲܐܚܝܼ ܐܸܢܘܿܢ) is ambiguous: it may refer to a fellow priest or to Christ, but the context of thanksgiving suggests a divine referent."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܒܪܝܼܟ ܕܲܓ̣ܠܵܐ ܒܲܢ ܐܵܬܼܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ\nܘܒܲܕܸܿܩ ܒܐܝܼܕܲܢ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܀ :ܒܪܝܼܟ ܕܲܕܪܲܫ ܒܲܢ ܐܘܼܪܚܵܐ ܠܐ̄ܢܵܫܵܐ ܠܘܵܬܼ ܝܼܕܲܥܬܹܗ\nܘܥܲܒܼܕܲܢ ܣܵܗ̈ܕܹܿܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܒܹܝܬܼ ܒܵܒܼܠܵܝܹ̈ܐ ܀ :ܒܪܝܼܟܼܘܼ ܕܙܲܝܸܢ ܥܝܼܪܹ݁ܐ ܕܢܘܼܪܵܐ ܒܙܲܝܢܵܐ ܕܲܫܡܹܗ\nܘܲܥܒ݂ܲܕܼ ܒܹܐܪܣܵܐ ܥܲܡ ܝܵܩܹܕܿܬܵܐ ܚܠܵܦ ܗܲܕܵܡܲܝ̈ܢ ܀ :ܒܪܝܼܟܼܘܼ ܕܐܲܠܸܦ ܛܲܟܼܣܵܐ ܠܢܘܼܪܵܐ ܒܠܝܼܠܲܬܼ ܒܐܘܼܟܼܠܵܗ̇\nܘܲܒܼܦܘܼܪܫܵܢܵܗ̇ ܐܲܒܼܗܸܬܼ ܚܘܼܬܼܪܵܐ ܕܠܑܵܐ ܦܵܪ̈ܘܿܫܹܐ ܀ :ܒܛܲܟܼܣܵܐ ܕܢܘܼܪܵܐ ܬܗܲܪܘ ܒܵܒܼܠܵܝܹ̈ܐ ܒܠܝܼ̈ܠܲܝ ܛܲܟܼܣܵܐ\nܕܡܲܢ ܟܲܝ ܐܲܪܡܝܼ ܦܓܼܘܼܕܹ̈ܐ ܕܫܸܬܼܩܵܐ ܒܒܲܥܪܝܼܪܵܝܬܵܐ ܀ :ܫܸܠܝܵܗ̇ ܢܲܓܼܕܹܿܗ ܠܠܸܒܹܿܗ ܕܥܲܛܠܵܐ ܠܘܵܬܼ ܒܘܼܝܵܢܵܐ\nܘܫܲܪܝܼ ܒܵܥܹ̇ܐ ܥܒܵܬܼܵܐ ܕܚܲܝܠܵܐ ܕܚܲܣܢܹ݂ܗ ܠܚܲܝܠܹܗ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܢܦܲܠ̣ ܥܲܠ ܡܲܠܟܵܐ ܘܚܲܠܵܘܵܬܹ̈ܐ\nܕܲܚܙ̣ܵܘ ܢܘܼܪܵܐ ܕܠܵܐ ܡܸܫܬܿܠܛܵܐ ܒܐܘܼܟܼܠܵܐ ܕܝܲܗ̣̄ܒܼܘ ܠܵܗ̇ ܀ :ܚܙ̣ܵܘ ܕܐܲܣܝܼܪܵܐ ܘܠܵܐ ܡܸܬܼܩܲܪܒܼܵܐ ܠܝܼܣܲܪ̈ܠܵܝܹܐ\nܘܲܫܪܵܐ ܦܘܼܡܵܗ̇ ܠܲܡܚܲܒܵܠܘܼ ܠܐܵܟܼ̈ܠܲܝ ܩܲܪ̈ܨܹܐ ܀ :ܚܙ̣ܵܘ ܕܲܒܼܒܲܝܬܵܗ̇ ܒܗܝܼܠܵܐ ܘܫܲܠܝܵܐ ܡ̣ܢ ܣܘܼܥܪܵܢܵܗ̇\nܘܲܠܒܲܪ ܡܸܢܵܗ̇ ܟܬܼܝܼܫܵܐ ܘܩܵܥ̇ܝܵܐ ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܀ :ܚܙ̣ܵܐܘܼܗ̇ ܕܦܸܟܼܣܲܬ̤ ܥܲܙܝܼܙܘܼܬܼܵܗ̇ ܒܓܼܵܘ ܐܲܬܿܘܿܢܵܐ\nܘܢܸܦܩܲܬ̤ ܚܵܘܝܲܬ̤ ܬܘܼܩܦܵܐ ܕܚܲܝܠܵܗ̇ ܒܲܡܬܲܩܢܵܢܹ̈ܝܗ̇ ܀ :ܠܐܸܒܼܠܵܐ ܗܦܲܟܼܬܹܗ ܠܥܹܐܕܼܵܐ ܕܨܲܠܡܵܐ ܒܝܲܕܼ ܦܘܼܪܫܵܢܵܗ̇\nܘܲܦ̣ܢܵܐ ܩܵܠܵܐ ܕܲܘܡܝܼܪ݁ܵܬܼܵܐ ܠܘܵܬܼ ܐܘܿܠ̈ܝܵܬܼܵܐ ܀","english":"Blessed is the one who discerns the sign of the mercy of the One who decreed his own, and who examines in his hand the great power of the power of the Almighty. Blessed is the one who treads the path to the fire toward his knowledge, and makes witnesses of the greatness of his might among the Babylonians. Blessed are those who stir the embers of the furnace with the stirring of his name, and make a banquet with the burning one instead of their limbs. Blessed are those who taught an order to the furnace in the night of its consumption, and in its separation they abolished the fear of the indissoluble. By the order of the furnace the Babylonians were astounded in the nights of the order, for how did it cast down the commands of silence into the roaring flame? Its roaring was silenced for the heart of the furnace toward the lamentation, and it began to seek the clothing of the power of the one who restrained its might. A great tumult fell upon the king and the courtiers, who saw the furnace not to be mastered in the consumption of what they had given to it. They saw that it was bound and not approachable to the Israelites, and its mouth began to destroy the slanderers. They saw that within its house it was gentle and quiet from its activity, but outside it was raging and crying out with a roar. They saw that it had broken its strength within the furnace, and had gone out to show the force of its might in its sparks. It turned mourning into a feast of the image by its separation, and the voice of the lamentations turned toward the dirges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܪܝܼܟ ܕܲܓ̣ܠܵܐ ܒܲܢ ܐܵܬܼܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ","severity":"info","text":"The opening beatitude praises one who discerns a sign of mercy from the God who decreed his own (i.e., the divine plan). This reflects Narsai's homiletic style, using macarisms to introduce theological reflection.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܟܼܣܵܐ","severity":"info","text":"The Syriac term ܛܲܟܼܣܵܐ (ṭaksā) means 'order' or 'rite,' often liturgical. Here it refers to the furnace's behavior as a divinely imposed order, contrasting with the chaos of persecution.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܵܒܼܠܵܝܹ̈ܐ","severity":"info","text":"The Babylonians are the persecutors in the biblical story of the Three Children (Daniel 3). Narsai's retelling amplifies the furnace's miraculous restraint as a sign of divine power.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܹܐܕܼܵܐ ܕܨܲܠܡܵܐ","severity":"info","text":"The phrase 'feast of the image' may allude to the typological interpretation of the furnace as a type of Christ's resurrection or the Eucharist, common in Syriac exegesis of the Three Children.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܝܼܟ ... ܒܪܝܼܟ ... ܒܪܝܼܟܼܘܼ ... ܒܪܝܼܟܼܘܼ","severity":"info","text":"The passage opens with a series of four beatitudes (singular then plural), a rhetorical device that structures the narrative as a liturgical praise of the faithful who witness the miracle.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܸܿܩ ܒܐܝܼܕܲܢ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ","severity":"caution","text":"The phrase 'examines in his hand the great power of the power of the Almighty' is redundant in English; the Syriac may involve a textual variant or scribal expansion. The sense is clear but the wording is awkward.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who decreed his own' (ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ) is ambiguous: it may refer to God's decree of the fate of the Three Children or to a specific divine attribute.","The phrase 'feast of the image' (ܥܹܐܕܼܵܐ ܕܨܲܠܡܵܐ) is unclear; it may be a typological reference or a liturgical term."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܟܠܵܗ̇ ܒܵܒܹܠ ܚܵܕܵܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ ܥܒܲܕܿܥܹܐܕܼ ܡܲܠܟܵܐ\nܘܕܲܚܙܵܬ̤ ܡܲܠܟܵܐ ܕܠܵܐ ܫܲܪ ܡܸܠܵܘ̈ܗܝ ܒܟܼܵܬ̤ ܘܐܸܬܼܐܲܒܼܠܲܬ̤ ܀ :ܒܐܸܒܼܠܹܗ ܕܡܲܠܟܵܐ ܐܲܒܼܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܚܲܝܠܵܘܵܬܹ̈ܐ\nܕܲܚܙ̣ܵܘ ܕܲܢܦܲܠ ܪܵܘܡ̇ܐ ܕܠܸܒܹܿܗ ܡ̣ܢ ܬܘܼܟܼܠܵܢܹܗ ܀ :ܬܟܼܝܼܠ ܗ̄ܘ̣ܵܐ ܣܲܟܼܠܵܐ ܕܡܹܐܪܲܒܼ ܝܵܪܹܒܼ ܒܥܸܠܲܬܼ ܨܲܠܡܵܐ\nܘܕܲܚ̣ܙܵܐ ܕܫܵܛ̣ܘܼܗܝ ܛܠܵܝܹ̈ܐ ܫܒܲܝܵ̈ܐ ܒܗܸܬܼ ܘܐܸܬܼܟܲܐܲܪ ܀ :ܣܒ݂ܲܪ ܦܲܟܿܝܼܗܵܐ ܕܲܠܦܘܼܬܼ ܪܵܡܡܹܗ ܡܪܝܼܡ ܫܘܼܠܛܵܢܹܗ\nܘܲܕܼܒܼܙܲܚܘ ܒܹܗ ܒܢܲܝ̈ ܓܵܠܘܼܬܼܵܐ ܐܲܚܕܹܿܗ ܓܘܼܢܚܵܐ ܀ :ܓܘܼܚܢܵܐ ܐܲܚܕܹܿܗ ܟܲܕܼ ܚܵܪ̣ܵ ܘܲܚܙ̣ܵܐ ܛܠܵܝܹ̈ܐ ܒܢܘܼܪܵܐ\nܕܲܡܗܲܠܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܘܠܵܐ ܡܸܬܼܟܵܘܹܝܢ ܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܗܸܢܘ̣ܿܢ ܐܸܢܘܿܢ ܐܘܵ ܕܲܠܡܵܐ ܠܵܐ ܪܢ̣ܵܐ ܚܸܪܝܵܝܵܐ\nܒܚܲܝܹ̈ܐ ܡܗܲܠܟܼܝܼܢ ܐܵܘ ܕܲܠܡܵܐ ܟܲܝ ܠܵܐ ܫܲܪܝܼܪܵܐ ܀ :ܚܕܲܬܵܐ ܗ̄ܝܼ ܕܲܗܘ̤ܵܬܼ ܒܹܝܬܼ ܒܵܒܼܠܵܝܹ̈ܐ ܘܠܵܐ ܚܲܙܝܵܐ ܠܝܼ\nܘܐܸܢ ܫܲܪܝܼܪܵܐ ܕܲܓܵܠ ܣܲܒܼܪܵܐ ܕܣܲܟܼܝܼܢܲܢ ܠܹܗ ܀ :ܣܲܟܿܝܼܢ ܕܢܹܐܪܲܒܼ ܒܝܲܕܼ ܪܲܒܿܘܼܬܼܵܐ ܕܨܲܠܡܵܐ ܕܲܥܒ݂ܲܕܼܢ\nܘܗܵܐ ܙܥܲܪ̄ܢ ܡ̣ܢ ܟܠ ܕܚܲܣܢܘܼ̣ܗܝ ܠܚܲܠܲܢ ܬܠܵܬܼܵܐ ܓܲܒܼܪ̈ܝܼܢ ܀ :ܬܠܵܬܼܵܐ ܓܼܒܼܪ̈ܝܼܢ ܫܕܼܝܹܢ ܒܐܲܬܿܘܿܢܵܐ ܐܲܝܟ ܕܲܠܡܵܘܬܵܐ\nܘܗܵܐ ܚܵܙܹ̇ܐ ܐ̄ܢܵܐ ܕܕܼܵܫܘܼܗܝ ܘܩܵܡ̣ܘ ܘܐܲܗܸܠܘ ܗ̄ܘ̣ܵܘ ܒܲܢ ܀ :ܬܠܵܬܼܵܐ ܝܲܗ̣̄ܒܼܢܲܢ ܕܢܸܗܘܘܿܢ ܐܘܼܟܼܠܵܐ ܠܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܘܐܲܣܪ̣ܘܼܗܝ ܠܦܘܼܡ̇ܗ̇ ܡ̣ܢ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܘܫܲܡܪܘܼܗ̇ ܒܥܲܡܲܢ ܀ :ܬܠܵܬܼܵܐ ܫܲܒܼܛ̈ܝܼܢ ܦܣܲܩ̣̄ܢ ܡ̣ܢ ܣܲܬܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܗܵܐ ܚܵܙܹ̇ܐ ܐ̄ܢܵܐ ܕܐܲܦܪܲܥ ܡܸܢܗܘܿܢ ܐ̄ܚܪܹܢܵܐ ܕܲܗܕܼܝܼܪ ܀","english":"All of Babylon was rejoicing in him, the king who made the feast. And when she saw that the king did not keep his word, she mourned and grieved. In the king’s grief, the armies also grieved, for they saw that the height of his heart had fallen from his confidence. The fool was confident that he would prevail through the cause of the image, and when he saw that the Hebrew youths had leaped into the fire, he was troubled. He thought that by the heat of his furnace he would raise his authority, but the pit seized him along with the sons of the captivity. The pit seized him when he looked and saw the youths in the fire, who were walking and whose limbs were not consumed. They went, they went, O woe! Perhaps the first one did not run, walking in life, or perhaps it is not true. It is a new thing that happened among the Babylonians, and I have not seen it. And if it is true, the hope of those who trust in him is false. He trusted that he would prevail through the greatness of the image he had made, and behold, he is smaller than all who envied him, to the gall of the three men. Three men were cast into the furnace as if to death, and behold, I see that they trampled it and rose up and were praising within it. Three gifts they gave, which were food for the flame, and they bound its mouth from their bodies and kept it with the people. Three rods were cut from the thicket of the house of Abraham, and behold, I see that another, who is ready, has sprouted from them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܠܵܗ̇ ܒܵܒܹܠ ܚܵܕܵܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ ܥܒܲܕܿܥܹܐܕܼ ܡܲܠܟܵܐ","severity":"info","text":"The king's feast (ܥܒܲܕܿܥܹܐܕܼ) refers to the idolatrous celebration ordered by Nebuchadnezzar for the golden image, a key narrative moment in the Dan 3 story.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The term ܨܲܠܡܵܐ ('image') here denotes the idol set up by the king, central to the conflict; Narsai uses it to contrast the false god with the true God of the youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܓܼܒܼܪ̈ܝܼܢ ܫܕܼܝܹܢ ܒܐܲܬܿܘܿܢܵܐ","severity":"info","text":"This echoes Dan 3:21-23 (LXX/Theodotion), where the three youths are cast into the furnace; Narsai amplifies the miracle of their survival and praise.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The 'house of Abraham' (ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ) identifies the youths as heirs of the Abrahamic covenant, a typological link common in Syriac exegesis to connect the fiery trial with salvation history.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܝܲܗ̣̄ܒܼܢܲܢ","severity":"info","text":"The triple repetition of 'three' (three men, three gifts, three rods) structures this passage as a liturgical or homiletic refrain, emphasizing the typological significance of the number.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܫܲܪܝܼܪܵܐ ܕܲܓܵܠ ܣܲܒܼܪܵܐ","severity":"caution","text":"The phrase 'if it is true, the hope of those who trust in him is false' introduces a rhetorical doubt about the miracle's veracity, which may reflect Narsai's polemic against pagan disbelief rather than a textual corruption.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first one' (ܚܸܪܝܵܝܵܐ) in line 7 is ambiguous: it may refer to the king, a youth, or a generic figure; the reading taken follows the English draft as the king's earlier action.","The phrase 'another, who is ready' (ܐ̄ܚܪܹܢܵܐ ܕܲܗܕܼܝܼܪ) in the final line is ambiguous: it could refer to a future messianic figure or a spiritual successor; the reading taken sees it as a typological sprouting from the youths."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܗܸܕܼܪܵܐ ܪܲܒܵܐ ܡܲܠܝܵܐ ܚܙܵܬܹܗ ܕܲܪܒܼܝܼܥܵܝܵܐ\nܘܲܡܫܲܓܼܢܲܝ ܗ̄ܘ̣ ܙܝܼܘܵܐ ܕܐܲܦܵܘ̈ܗܝ ܡ̣ܢ ܕܲܥܒܼܝܼܕܹ̈ܐ ܀ :ܥܵܠܹ̇ܒܼ ܚܸܙܘܹܗ ܐܵܦ ܠܲܚܙܵܬܼܵܗ̇ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܘܸܟܼܒܲܪ ܡܸܢܹܗ ܚܵܓܲܬ̤ ܢܘܼܪܵܐ ܦܵܪܘܿܫܵܐܝܼܬܼ ܀ :ܟܒܲܪ ܗܘ̤ ܛܲܪܕܵܗ̇ ܡ̣ܢ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܫܸܒܼܝܵܐ\nܘܐܲܠܦܵܗ̇ ܕܬܸܦܘܿܩ ܬܸܚܪܘܿܒܼ ܣܸܕܼܪܹ̈ܐ ܕܚܲܝ̈ܠܵܘܵܬܲܢ ܀ :ܟܒܲܪ ܗܘ̤ ܝܲܗ̣̄ܒܼ ܒܵܗ̇ ܦܵܪܘܿܫܘܼܬܼܵܐ ܒܠܵܐ ܦܵܪܘܿܫܬܵܐ\nܘܲܒܼܦܘܼܩܕܵܢܹܗ ܩܢܵܬ̤ ܫܘܼܠܛܵܢܵܐ ܕܬܲܚܸܐ ܘܲܬܸܡܝܼܬܼ ܀ :ܡ̇ܢܲܐ ܗ̄ܝܿ ܗܵܕܹܐ ܕܓܸܕܫܲܬ̤ ܒܐܲܪܥܲܢ ܘܲܒܼܝܵܘ̈ܡ̇ܬܲܢ\nܕܗܵܐ ܡܢܲܓܸܿܕܼ ܠܲܢ ܢܸܓܼܕܵܐ ܕܢܲܦܫܲܢ ܐܲܝܟ ܕܲܠܒܼܝܼܫܹ̈ܐ ܀ :ܠܲܒܼܢܲܝ̈ ܫܸܒܼܝܵܐ ܒܥ݂ܲܝܢ ܕܲܢܢܲܓܸܿܕܼ ܥܲܠ ܕܐܲܫܝܼܛܘܼܢ\nܘܲܗܦ݂ܲܟ ܢܲܓܿܕܲܢ ܘܲܡܢܲܓܸܿܕܼ ܠܲܢ ܥܲܙܝܼܙܵܐܝܼܬܼ ܀ :ܒܢܘܼܪܵܐ ܣܒ݂ܲܪܢܲܢ ܕܢܸܬܼܒܲܥ ܡܸܢܗܘܿܢ ܥܝܵܪܬܵܐ ܕܨܲܥܪܲܢ\nܘܗܵܐ ܢܲܦܝܼܩܵܐ ܘܬܼܵܒܼ̇ܥܵܐ ܡܸܢܲܢ ܥܝܵܪܬܵܐ ܕܕܸܡܗܘܿܢ ܀ :ܬܵܘ ܢܸܬܼܩܲܪܲܒܼ ܨܹܝܕܼ ܐܲܬܿܘܿܢܵܐ ܐܵܦܸܢ ܩܸܢܛܵܐ ܗ̄ܘ̣\nܘܲܢܦܝܼܣ ܐܸܢܘܿܢ ܕܲܢܦܝܼܣܘܼܢܵܗ̇ ܕܠܵܐ ܬܵܘܒܸܿܕܼ ܠܲܢ ܀ :ܬܵܘ ܢܸܬܼܓܵܘܲܣ ܒܕܸܚܠܲܬܿ ܩܘܼܫܬܵܐ ܕܐܲܚܝܼܕܼܝܼܢ ܒܵܗ̇\nܕܕܲܡ ܢܸܬܼܦܲܨܸܐ ܡ̣ܢ ܝܲܩܕܵܢܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܬܵܘ ܫܲܘܝܵܐܝܼܬܼ ܢܸܒܼܥܸܐ ܡܸܢܗܘܿܢ ܚܘܼܒܵܢܵܐܝܼܬܼ\nܕܢܸܦܩܘܼܢ ܒܲܥܓܲܠ ܡ̣ܢ ܐܲܬܿܘܿܢܵܐ ܘܬܸܫܠܸܬ ܢܘܼܪܵܐ ܀ :ܒܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܩܪܸ̣݂ܒܼ ܗ̄ܘ̣ܵܐ ܡܲܠܟܵܐ ܘܲܒܼܢܲܝ̈ ܡܸܠܟܹܿܗ\nܘܲܒܼܥ̣ܵܘ ܘܐܲܦܝܼܣܘ ܠܡܸܬܼܢܲܓܿܕܵܢܹ̈ܐ ܕܣܲܓܿܝܼ ܥܠܲܥ̣ܢܲܢ ܀ :ܬܵܘ ܦܘܼܩܘ ܥܲܒܼܕܵܘ̈ܗܝ ܕܐܲܠܵܗ ܟܠܵܐ ܡ̣ܢ ܐܲܬܿܘܿܢܵܐ\nܘܫܲܠܵܘ ܡܸܢܲܢ ܚܸܡܬܼܵܐ ܕܢܘܼܪܵܐ ܕܲܠܚܝܼܡܵܐ ܠܲܢ ܀","english":"The great circle was full, seeing the fourth one, and they were disturbed by the radiance of his face from what had been done. The vision of him also overcame the sight of the flame, and already from him the fire was burning fiercely. Already it had driven it from the bodies of the sons of the captivity, and taught it to go out and destroy the ranks of our armies. Already it had given to it discrimination without distinction, and by his command it cut off the power of authority to live and to die. What is this that has happened in our land and in our days, that here it relates to us the story of ourselves as if to strangers? To the sons of the captivity it seeks to relate concerning the scattered ones, and it turns the story and relates to us mightily. In the fire we thought that the shaving of our hair would be demanded from us, and behold, it is poured out and demands from us the shaving of their blood. Come, let us approach the furnace, even the sword is he, and let us persuade it of its persuasiveness, that it not destroy us. Come, let us take refuge in the fear of the truth that holds us in it, that blood may be wiped away from the burning of the flame. Come, equally let us seek from them imploringly, that they go out quickly from the furnace and extinguish the fire. With the sword and with love the king and his counselors approached, and they sought and persuaded the confessors who had greatly afflicted us. Come, go out, servants of God, all of you from the furnace, and remove from us the wrath of the fire that has consumed us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܸܕܼܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great circle' likely refers to the assembly of Babylonian nobles or the court, not a geometric shape.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܝܼܘܵܐ","severity":"info","text":"The term 'radiance' (ܙܝܼܘܵܐ) often connotes divine or angelic light in Syriac literature, here applied to the fourth youth.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܘܼܪܵܐ ܣܒ݂ܲܪܢܲܢ ܕܢܸܬܼܒܲܥ ܡܸܢܗܘܿܢ ܥܝܵܪܬܵܐ ܕܨܲܥܪܲܢ","severity":"info","text":"The image of shaving hair as a demand recalls Daniel 3 (LXX) where the youths are threatened with humiliation; here it is inverted to blood.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܢܛܵܐ","severity":"info","text":"The 'sword' (ܩܸܢܛܵܐ) is a metaphor for the king's coercive power, paralleling the furnace as a tool of persecution.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ... ܬܵܘ ... ܬܵܘ","severity":"info","text":"The triple 'Come' (ܬܵܘ) marks a rhetorical climax, shifting from narrative to direct exhortation of the furnace and the youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܐܲܫܝܼܛܘܼܢ","severity":"info","text":"The 'scattered ones' (ܕܐܲܫܝܼܛܘܼܢ) may allude to the Jewish diaspora or to Christian communities under persecution, reflecting Narsai's audience.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fourth one' (ܪܒܝܼܥܵܝܵܐ) is ambiguous: it may refer to a fourth youth added to the three, or to a symbolic figure like an angel.","The phrase 'discrimination without distinction' (ܦܵܪܘܿܫܘܼܬܼܵܐ ܒܠܵܐ ܦܵܪܘܿܫܬܵܐ) is paradoxical; the reading taken is that the fire acts with apparent purpose but no moral discernment."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܬܵܘ ܦܘܿܩܘ ܟܹܐܢܹ̈ܐ ܦܵܠ̇ܚܲܝ̈ ܩܘܼܫܬܵܐ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ\nܘܲܗܘ̤ܵܘ ܚܠܵܦܲܝܢ ܣܢܹܐܓܼܕܹ̈ܐ ܒܕܝܼܢܵܐ ܠܘܵܬܼ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܬܵܘ ܣܲܩܘ ܢܲܟܼܦܹ̈ܐ ܡ̣ܢ ܐܵܓܼܘܿܢܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ\nܣܲܓܿܝܼ ܠܐܝܼܬܿܘܿܢ ܘܚܲܝܸܒܼܬܿܘܿܢܵܗ̇ ܠܒܼܒܹܠ ܐܵܬܼܘܿܪ ܀ :ܬܵܘ ܙܲܟܵܝܹ̈ܐ ܢܘܼܚܘ ܡ̣ܢ ܩܹܐܪܣܵܐ ܕܥܲܡ ܒܝܼܫܘܼܬܿܢ\nܕܗܵܐ ܐܸܬܼܓܲܠܝܲܬ̤ ܚܲܝܵܒܼܘܼܬܲܢ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ ܀ :ܩܹܐܪܣܵܐ ܕܥܵܘ̣ܠܵܬ ܥܒ݂ܲܕܿܢܲܢ ܥܲܡܟܼܘܿܢ ܥܵܘ̇ܠܵܐܝܼܬܼ\nܘܕܵܚܙ̣ܵܐ ܟܹܐܢܵܐ ܗܲܦܟܹ݂ܿܗ ܠܥܵܘ̣ܠܲܢ ܥܲܠ ܒܝܼܫܘܿܬܲܢ ܀ :ܟܹܐܝܢ ܐܲܠܵܗܟܼܘܿܢ ܘܫܲܪܝܼܪ ܚܘܼܒܹܿܗ ܕܲܠܘܵܬܼ ܥܲܒܼܕܵܘ̈ܗܝ\nܘܐܲܝܟ ܟܹܐܢܘܼܬܹܗ ܙܲܟܿܝܼ ܠܥܲܒܼܕܵܘ̈ܗܝ ܘܚܲܝܸܒܼ ܥܵܘ̣ܠܵܢ ܀ :ܕܿܓܵܠ ܒܸܕܼܝܵܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ ܕܐܲܚܝܼܕܝܼܢܲܢ\nܘܐܸܠܘܼ ܫܲܪܝܼܪ ܐܲܝܟܵܘ ܚܲܝܠܹܗ ܕܠܵܐ ܩܵܡ̣ ܒܐܲܦܲܝ̈ܢ ܀ :ܒܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܢܹܐܠܲܦ ܟܠܢܵܫ ܫܲܪܝܼܪܵܐܝܼܬܼ\nܕܠܲܝܬܿ ܐܲܠܵܗܵܐ ܕܲܡܨܸܐ ܠܡܸܦܪܲܩ ܐܸܠܵܐ ܐܸܢ ܚܲܕܼ ܀ :ܒܗܵܕܹܐ ܕܲܣܥ݂ܲܪ ܬܸܗܘܸܐ ܐܵܬܼܵܐ ܕܓܲܢ̄ܒܵܪܘܼܬܹܗ\nܕܠܲܝܬܼ ܒܐܲܠܵܗܹ̈ܐ ܚܹܝܠ ܥܘܼܕܼܪ̈ܵܢܹܐ ܐܸܠܵܐ ܐܸܢ ܒܹܗ ܀ :ܒܗܵܕܹܐ ܢܚܘܼܪܘܼܢ ܟܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܘܐܲܠܵܗܲܝ̈ܗܘܿܢ\nܘܢܸܚܙܘܿܢ ܛܘܼܥܝܲܝ ܕܲܦܬܲܟܼܪ̈ܲܝܗܘܿܢ ܕܲܟܼܡܵܐ ܫܝܼܛܵܐ ܀ :ܫܝܼܛ ܟܠ ܐܲܠܵܗ ܕܠܵܐ ܡܨܸܐ ܠܡܸܦܪܲܩ ܠܲܕܼܣܵܓܹ̇ܕܼ ܠܹܗ\nܘܝܲܩܝܼܪ ܡ̣ܢ ܟܠ ܐܲܝܢܵܐ ܕܚܵܘܝܼ ܚܲܝܠܹܗ ܒܥܲܒܼܕܵܘ̈ܗܝ ܀ :ܥܲܒܼܕܵܘ̈ܗܝ ܐܲܢ̄ܬܿܘܿܢ ܕܐܲܠܵܗ ܟܠܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ\nܘܗܵܐ ܣܵܗܕܿܘܼܬܼܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܒܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܗܵܠܹܝܢ ܡܲܠܸܠ ܚܬܼܝܼܪ ܪܸܝܵܢܵܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ\nܕܲܚܙ̣ܵܐ ܕܚܲܣܢܹ݂ܗ ܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܕܒܲܙܲܚ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀","english":"Come, O priests, ministers of truth without falsehood, and be in place of them, elders in the furnace of the Chaldeans. Come, O victors, ascend from the furnace of righteousness; great is the power and the condemnation of Babylon. Come, O victors, flee from the furnace of the people of wickedness, for your condemnation has been revealed to the eye of all creatures. The furnace of your iniquities you made with them wickedly, and the priest who sees turns your iniquity upon your wickedness. Your God is true and his love is firm toward his servants, and according to his priesthood he conquers for his servants and condemns the wicked. The falsehood of the Chaldean divination which held you has been refuted, and if it were true, where is its power that did not stand before your faces? In this which happened, everyone learned truly that there is no god who can save except the One. In this which was done, let it be a sign of his heroism, that there is no power of help among the gods except in him. In this, look, all the peoples and their gods, and see the error of their idols, how contemptible they are. Contemptible is every god who cannot save his worshipper, and more honorable than all is the one who shows his power in his servants. His servants are the sign of God who rules over all, and behold, the testimony of his divinity in the sons of his house. These things spoke the prudent youth, while not willing that he see that the power of the doer who had overcome him was diminished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ ܦܵܠ̇ܚܲܝ̈ ܩܘܼܫܬܵܐ","severity":"info","text":"The phrase 'priests, ministers of truth' (kāhně pālaḥay quštā) echoes the liturgical language of Narsai's milieu, where 'truth' (quštā) often denotes orthodox Christian doctrine over against pagan error.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"The 'Chaldean divination' (kaldāyūtā) refers to Babylonian astral religion, a standard polemical target in Syriac literature, here contrasted with the true God's power manifest in the furnace.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ... ܬܵܘ ... ܬܵܘ","severity":"info","text":"The triple anaphora 'Come, O priests... Come, O victors... Come, O victors' structures the passage as a liturgical summons, building rhetorical intensity before the theological climax.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܿܓܵܠ ܒܸܕܼܝܵܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"The line 'The falsehood of the Chaldean divination... has been refuted' asserts the failure of pagan gods to save, a key argument for monotheism in Narsai's homily.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܗܵܠܹܝܢ ܡܲܠܸܠ ܚܬܼܝܼܪ ܪܸܝܵܢܵܐ","severity":"info","text":"The 'prudent youth' (ḥtīr reyānā) is likely one of the three children (Daniel's companions), whose speech here becomes a model of confessional courage, a theme later celebrated in East Syriac hymnody.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚܣܢܹ݂ܗ ܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ","severity":"caution","text":"The final clause 'the power of the doer who had overcome him was diminished' is textually uncertain; the Syriac may be corrupt or elliptical, and the referent of 'him' is ambiguous (the youth or the king?).","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the doer' (ʿābōdā) in the final line is unclear: it could refer to the Chaldean king, the fire, or a pagan god. The translation takes it as the king, but the Syriac allows other readings.","The phrase 'the furnace of your iniquities' (qersā d-ʿawlāt) may be a metaphor for the persecution itself, but the syntax is compressed."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܒܸܙܚܵܐ ܪܲܒܵܐ ܐܸܫܲܕܼ ܦܘܼܡܹܗ ܥܲܠ ܥܵܒܼܘܿܕܼܵܐ\nܘܲܗܦ݂ܲܟ ܘܩܲܠܣܹܗ ܠܥܹܝܢ ܟܠ ܥܲܡܡ̈ܝܼܢ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܀ :ܒܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ ܐܲܗܸܠ ܘܲܓܼܚܸܟ ܥܲܠ ܡ̇ܪܘܼܬܹܗ\nܘܒܲܐܪܥܹܗ ܕܝܼܠܹܗ ܦܲܪ̣ܥܹܗ ܚܘܼܒܼܠܵܐ ܕܒܼܝܼܫ ܡ̣ܢ ܕܝܼܠܹܗ ܀ :ܒܒܹܝܬܼ ܬܘܼܟܼܠܵܢܹܗ ܣܲܚܦܹܗ ܘܲܫܕܼܵܝܗܝ ܡ̣ܢ ܬܘܼܟܼܠܵܢܹܗ\nܘܚܵܘܝܹܗ ܕܦܲܟܿܝܼܗ ܚܹܝܠ ܥܘܼܕܼܪܵܢܵܐ ܕܲܚܬܼܝܼܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀ :ܣܒ݂ܲܪ ܕܲܒܼܚܲܝܠܹܗ ܚܲܣܢܹܗ ܠܥܲܡܹܗ ܘܒܲܛܸܠ ܥܹܐܕܼܵܘ̈ܗܝ\nܘܐܲܟܿܣܹܗ ܒܐܲܬܪܹܗ ܕܠܵܘ ܕܝܼܠܹܗ ܗ̣̄ܘܵܬܼ ܗܵܝ̇ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܪܢ̣ܵܐ ܟܲܕܼ ܥܲܩܪܹ̣ܗ ܠܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܕܚܵܒܼܘ ܓܵܡܘܿܪ̈ܵܘܗܝ\nܘܚܲܟܿܡܹܗ ܒܥܲܒܼܕܵܘ̈ܗܝ ܕܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܡܲܪܵܚܵܐܝܼܬܼ ܀ :ܒܥܲܒܼܵܕܵܘ̈ܗܝ ܕܵܢܵܗ̇ ܠܡܲܪܵܚܘܼܬܹܗ ܚܲܟܿܝܼܡܵܐܝܼܬܼ\nܕܠܵܐ ܢܸܣܒܲܪ ܠܹܗ ܕܗܘ̤ ܡܸܬܼܟܲܬܲܫ ܥܲܡ ܥܲܛܠܘܼܬܹܗ ܀ :ܠܥܲܒܼܕܵܘ̈ܗܝ ܐܲܦܝܼܣ ܕܢܕܼܘܼܫܘܼܢܵܝܗܝ ܐܲܝܟ ܕܲܠܫܝܼܛܵܐ\nܕܢܸܕܲܥ ܕܲܟܼܡܵܐ ܦܲܟܿܝܼܗ ܚܲܝܠܵܐ ܕܡܸܫܬܲܒܲܗܪ ܒܹܗ ܀ :ܘܸܟܼܒܲܪ ܪܸܡܙܹܗ ܐܙܝܼܥ ܠܸܒܹܿܗ ܕܢܸܥܒܸܿܕܼ ܨܲܠܡܵܐ\nܕܲܒܼܝܲܕܼ ܨܲܠܡܵܐ ܢܨܘܼܪ ܟܲܣܝܘܼܬܹܗ ܩܕܼܵܡ ܒܵܒܼܵܬܹ̈ܗ ܀ :ܟܒܲܪ ܗܘ̤ ܐܲܛܢܹܗ ܕܢܸܩܪܸܐ ܡܠܝܼܠܹ̈ܐ ܠܣܸܓܼܕܲܬܼ ܚܲܪܫܵܐ\nܕܡ̇ܐ ܕܡܸܬܼܟܲܬܿܫܝܼܢ ܢܵܘܕܲܥ ܐܸܢܘܿܢ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܟܒܲܪ ܗܘ̤ ܚܲܦܸܛ ܠܐܵܟܼ̈ܠܲܝ ܩܲܪ̈ܨܹܐ ܠܡܸܫܓܲܪ ܢܘܼܪܵܐ\nܕܡ̇ܐ ܕܡܸܙܕܲܟܼܝܵܐ ܢܲܟܼܪܸܙ ܚܲܝܠܹܗ ܒܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܟܒܲܪ ܠܵܐ ܬܲܒܼܥܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܕܠܵܐ ܬܸܗܘܸܐ ܠܹܗ ܡܲܟܿܣܵܢܘܼܬܼܵܐ ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܀ :ܠܵܘ ܟܲܕܼ ܥܵܨܹ̇ܐ ܣܥ݂ܲܪ ܐܵܘ ܣܵܥܲ݁ܪ ܗܵܠܹܝܢ ܕܐܸܡ̇ܪܹܬܼ\nܐܸܠܵܐ ܕܐܲܗܡܝ ܘܠܵܐ ܬܒܲܥ̣ ܐܸܢܘܿܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܀","english":"Great is the mockery that he poured from his mouth upon the servant, and he turned and blasphemed the idol of all peoples, though he did not wish it. In the land of Judah he shone and laughed at his lordship, and in his own land he repaid him the destruction worse than his own. In the place of his trust, he overthrew him and cast him from his trust, and showed him that the power of his help, in which he had trusted, was weak. He thought that by his might he would overcome his people, and he abolished their festivals, and he covered him in his own region with a victory that was not his. He raged when he uprooted the temple of holiness of his companions, and he made him wise by his deeds, so that he would not boast arrogantly. By his deeds he showed his arrogance wisely, so that he did not think that he was contending with his own folly. He added to his deeds the holiness of their sanctity as if to a tyrant, so that he might know how weak is the power in which he boasts. And soon his sign moved his heart to make an image, so that by the image he might conceal his shame before his fathers. Soon he commanded that the eloquent be summoned to the worship of sorcery, so that when they contended, they would know the greatness of his power. Soon he urged the slanderers to kindle the fire, so that when it was purified, it would proclaim his power in the houses of his household. By this sign, soon do not follow him from the beginning, so that there may be for him no covering of shame without profit. Not that I have done or am doing these things of which I have spoken, but that they have ceased and do not follow him from the beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܸܙܚܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'great mockery' introduces a tone of divine irony: the tyrant's actions are turned against him, a theme consistent with Narsai's homiletic style.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܒܼܘܿܕܼܵܐ","severity":"info","text":"The term 'servant' likely refers to the Jewish people or the righteous in the furnace, a common typology in Syriac literature for the faithful under persecution.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ","severity":"info","text":"The reference to 'the land of Judah' evokes the biblical setting of the Three Children (Dan 3), where the tyrant Nebuchadnezzar's actions are contrasted with divine justice.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ","severity":"info","text":"The 'temple of holiness' alludes to the Jerusalem Temple, destroyed by Nebuchadnezzar in 586 BCE, a key event in Jewish history and a frequent motif in Syriac homilies on the Three Children.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܒܲܪ","severity":"info","text":"The repeated adverb 'soon' (ܟܒܲܪ) structures the passage as a series of escalating actions by the tyrant, building rhetorical tension before the final admonition.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܘ ܟܲܕܼ ܥܵܨܹ̇ܐ ܣܥ݂ܲܪ ܐܵܘ ܣܵܥܲ݁ܪ","severity":"caution","text":"The final lines contain a textual ambiguity: the Syriac may be corrupt or elliptical, as the negation 'not that I have done' shifts abruptly from third-person narrative to first-person authorial voice, possibly a scribal insertion.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the servant' (ܥܲܒܼܘܿܕܼܵܐ) is ambiguous: it could refer to the Jewish people, the Three Children collectively, or a specific figure like Daniel.","The final shift to first-person ('not that I have done') is unclear: it may be a scribal gloss, a rhetorical disclaimer by Narsai, or a textual corruption."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܒܲܥ ܨܲܥܪܵܐ ܕܲܫܡܹܗ ܘܕܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܘܐܲܗܡܝܼ ܘܲܫ̣ܬܸܩ ܥܲܕܼ ܡܸܬܼܓܼܠܝܵܐ ܒܝܼܫܘܼܬܼ ܒܝܼܫܹ̈ܐ ܀ :ܒܒܼܝܼܫܘܼܬܼ ܒܝܼܫܹ̈ܐ ܡܥܵܕܼ ܡܸܬܼܢܲܨܲܚ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ\nܕܢܸܓܼܠܹܐ ܠܐ̄ܢܵܫܵܐ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܡܲܓܿܪܲܬܼ ܪܘܼܚܹܗ ܀ :ܒܡܲܓܼܪܲܬܼ ܪܘܼܚܹܗ ܛܲܥܢ̣ܹܗ ܠܥܲܛܠܵܐ ܢܒܼܘܿܟܲܕܢܵܨܲܪ\nܘܕܲܚܙ̣ܵܐ ܕܐܲܪܫܲܥ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܐܲܟܿܣܹܗ ܒܛܲܟܼܣܵܐ ܀ :ܐܲܝܟ ܨܲܝܵܕܼܵܐ ܩܵܡ̣ ܥܲܠ ܝܡܵܐ ܕܡܲܓܿܪܲܬܼ ܪܘܼܚܹܗ\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܓܵܪܓܵܐ ܐܲܝܟ ܕܲܠܢܘܼܢܵܐ ܥܕܲܡ̇ܐ ܕܨܵܕܹܗ ܀ :ܡܨܝܼܕܲܬܵܐ ܕܚܘܼܒܹܿܗ ܐܵܘܚܸܕܼ ܒܐܝܼܕܼܵܐ ܕܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܘܲܚܠܵܦ ܡܲܝܵ̈ܐ ܦܲܪܣܵܗ̇ ܢܘܼܪܵܐ ܥܲܠ ܒܵܒܼܵܠܵܝܹ̈ܐ ܀ :ܒܢܘܼܪܵܐ ܘܡܲܝ̈ܵܐ ܩܵܡ̣ܘ ܨܲܝܕܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ\nܘܐܘܼܡܡ̇ܢܵܐܝܼܐܼ ܨܵܕܼܘܼܗ̇ ܠܒܼܵܒܹܠ ܨܵܝܕܲܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܢܘܼܢܹ̈ܐ ܒܥܲܛ̣ܘ ܩܲܕܼܡ̇ܝܲܬܼ ܒܲܩܪ̈ܵܒܲܝܗܘܿܢ\nܘܕܲܚܙ̣ܵܘ ܕܲܢܦܲܠܘ̣ ܠܓܼܵܘ ܡ̣ܢ ܢܸܫ̈ܒܹܿܐ ܒܗܸܬܼܘ ܘܐܸܫܬܲܬܲܩܘ ܀ :ܫܓܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܛܵܒܼ ܟܲܕܼ ܣܵܚܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܒܓܲܠܠܹ̈ܐ ܕܙܹܐܦܵܐ\n:ܘܕܲܢܓܲܕܼ ܐܸܢܘܿܢ ܪܸܡܙ̇ܐ ܠܝܲܒܼܫܵܐ ܛܠܸ݂ܩܘ ܚܲܝܲܝ̈ܗܘܿܢ\n:ܐܘܼܟܼܠܵܐ ܠܢܘܼܪܵܐ ܝܲܗ̣̄ܒܼܘ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܕܢܘܼܢܹ̈ܐ ܡܠܝܼܠܹ̈ܐ\nܘܐܲܝܠܸܠܘ ܘܲܩܥ̣ܵܘ ܟܲܕܼ ܡܸܬܿܛܵܘܹܝܢ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܒܩܵܠܵܐ ܪܵܡ̇ܐ ܩܥ̣ܵܐ ܒܵܒܼܵܠܵܝܵܐ ܢܘܼܢܵܐ ܕܝܲܒܼܫܵܐ\nܕܬܼܵܘ ܨܲܝܕܹ̈ܐ ܣܲܩܘ ܡ̣ܢ ܝܲܡܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܬܵܘ ܣܲܩܘ ܐ̄ܢܵܫܵܐ ܨܵܝ̈ܕܲܝ ܐ̄ܢܵܫܵܐ ܕܠܵܐ ܒܐܝܿܕܲܝܵܐ\nܟܲܕܿܘܼ ܨܵܕܿܬܿܘܿܢ ܠܨܲܝܵܕܲܝ̈ܟܿܘܿܢ ܒܐܘܼܟܼܠܵܐ ܕܢܘܼܪܵܐ ܀","english":"He was able to follow the shame of his name and the hunters of his house, and he was silent and quiet until the evil of evils was revealed. In the evil of evils, the great power of his lordship was displayed, which revealed to man the great wealth of the furnace of his spirit. In the furnace of his spirit, he made the idol of Abūkhar-Naṣar stumble, and when he saw that he had wronged the son contrary to order, he corrected him with order. Like a hunter, he stood over the sea of the furnace of his spirit, and gave him a hook as to a fish until he caught him. The hunting of his love took hold of the hand of the hunters of his house, and the fire changed the water of its surface over the Babylonians. With fire and water, divine hunters arose, and the craftsmen caught Babylon, the huntress of peoples. In the form of birds, they flew before the first of their battles, and when they saw that they had fallen into the midst of the snares, they were astounded and became silent. They were greatly troubled as they swam in the waves of foam, and when the sign went to dry land, their lives perished. They gave the fire the bodies of the speaking birds, and they wailed and cried out as they were consumed in the flame. With a loud voice, the Babylonian bird of dry land cried out, \"Come, hunters, ascend from the sea of flame! Come, ascend, O men, hunters of men without hands, when you hunt your hunters with the fire of the mountain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܝܬܹܿܗ","severity":"info","text":"The Syriac term ܒܲܝܬܹܿܗ (bayteh) means 'his house' and here refers to the household or retinue of Nebuchadnezzar, not a physical structure.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܘܼܟܲܕܢܵܨܲܪ","severity":"info","text":"The name ܐܲܒܘܼܟܲܕܢܵܨܲܪ (Abūkhar-Naṣar) is a Syriac rendering of Nebuchadnezzar II, the Babylonian king who, according to Daniel 3, cast the three children into the fiery furnace.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܢܘܼܢܹ̈ܐ","severity":"info","text":"The image of the Babylonians flying 'in the form of birds' (ܒܲܕܼܡܘܼܬܼ ܢܘܼܢܹ̈ܐ) echoes the angelic or demonic transformations found in apocalyptic literature, though no single biblical verse is directly cited.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܲܝܵܕܼܵܐ","severity":"info","text":"The extended metaphor of God as a hunter (ܨܲܝܵܕܼܵܐ) who fishes for souls with a hook parallels similar imagery in Ephrem's Hymns on Faith and Narsai's own memre, where divine grace is depicted as a net or trap.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܢܘܼܪܵܐ ܘܡܲܝ̈ܵܐ","severity":"info","text":"The pairing of fire and water (ܒܢܘܼܪܵܐ ܘܡܲܝ̈ܵܐ) as divine hunting tools creates a chiastic structure that contrasts the furnace's destructive power with the purifying water, a common motif in Narsai's homilies.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܼܡܡ̇ܢܵܐܝܼܐܼ","severity":"caution","text":"The term ܐܘܼܡܡ̇ܢܵܐܝܼܐܼ (craftsmen) is ambiguous; it may refer to the Babylonian artisans who built the idol, or metaphorically to the divine agents who 'catch' Babylon. The reading here follows the latter sense.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hunters of his house' (ܒܲܝܬܹܿܗ) is ambiguous: they may be Nebuchadnezzar's officials or demonic agents; the reading here takes them as the king's servants.","The phrase 'the fire of the mountain' (ܐܘܼܟܼܠܵܐ ܕܢܘܼܪܵܐ) could refer to the furnace itself or to a sacrificial fire on a high place; the context favors the furnace."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ ܐܸܬܿܛܲܝܲܒܼܘ ܗ̄ܘ̣ܵܘ ܥܲܡܡܹ̈ܐ ܠܡܸܚܙܵܐ\nܟܲܕܼ ܢܵܦ̇ܩܝܼܢ ܗ̄ܘ̣ܵܘ ܣܵܗ̈ܕܹܿܐ ܒܚܝܼܪܹ̈ܐ ܡ̣ܢ ܓܵܘ ܢܘܼܪܵܐ ܀ :ܓܘܼܕܲܝܼ̈ܢ ܓܘܼܕܲܝܼ̈ܢ ܩܵܡ̣ܘ ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܓܲܒܼܪܹ̈ܐ ܘܢܸܫܹ̈ܐ\nܠܡܸܬܼܒܲܩܵܝܘܼ ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܵܐ ܕܙܲܟܿܝܼ ܐܸܢܘܿܢ ܀ :ܒܬܲܗܪܵܐ ܪܲܒܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܒܐܲܝܕܵܐ ܕܲܗܘ̤ܵܬܼ\nܘܫܲܪܝܼܪܵܐ ܗ̣̄ܘܵܬܼ ܘܠܵܐ ܫܲܪܝܼܪܵܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܐܝܼܬܹܝܗ̇ ܘܠܲܝܬܹܿܝܗ̇ ܡܸܬܼܪܵܢܹܝܢ ܗ̄ܘ̣ܵܘ ܓܠܝܼܙܲܝ̈ ܗܵܘܢܵܐ\nܗܸܢܘ̣ܿܢ ܐܸܢܘܿܢ ܐܵܘ ܛܸܠܵܠܵܐ ܕܕܼܵܡܹ̇ܐ ܠܓܼܘܼܫܡܵܐ ܀ :ܒܹܝܬܼ ܦܘܼܪܬܵܟܼܵܐ ܢܲܦܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܦܠܝܼ̈ܓܲܝ ܠܸܒܵܐ\nܘܐܲܝܟ ܕܲܒܼܚܸܠܡܵܐ ܡܸܬܿܕܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܒܩܘܼܫܬܵܐ ܓܲܠܝܵܐ ܀ :ܒܩܘܼܫܬܵܐ ܩܵܘܝܼܘ ܟܹܐܢܹ̈ܐ ܒܢܘܼܪܵܐ ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ\nܥܕܲܡ̇ܐ ܕܲܢܦܲܩ̣ܘ ܠܵܐ ܫܲܪ ܩܘܼܫܬܵܐ ܠܠܵܐ ܫܲܪܝܼܪܹ̈ܐ ܀ :ܢܦܲܩ̣ܘ ܫܲܪܝܼܪܹ̈ܐ ܟܲܕܼ ܫܲܪܝܼܪܝܼܢ ܫܲܪܝܼܪܵܐܝܼܬܼ\nܘܲܚܙ̣ܵܘ ܐܸܢܘܿܢ ܠܑܵ ܫܲܪܝܼܪܹ݁ܐ ܘܟܸܢ ܐܸܫܬܲܪܲܪܘ ܀ :ܢܦܲܩ̣ܘ ܟܲܕܼ ܫܵܠ̇ܡܝܼܢ ܒܗܲܕܵܡܲܝ̈ܗܘܿܢ ܘܒܲܠܒܼܫܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܛܥܵܬ̤ ܡܸܢܬܼܵܐ ܡ̣ܢ ܪܹ̈ܫܲܝܗܘܿܢ ܘܡ̣ܢ ܢܲܚܬܲܝ̈ܗܘܿܢ ܀ :ܢܦܲܩ̣ܘ ܟܲܕܼ ܨܵܡܲܚ̇ ܫܪܵܪܵܐ ܕܲܒܼܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܕܲܗܒܼܵܐ\nܘܲܫܪܲܓܼ ܥܲܝܢܹ̈ܐ ܕܚܲܙܵܝܲܝ̈ܗܘܿܢ ܒܢܲܗܝܼܪܘܼܬܹܗ ܀ :ܢܦܲܩ̣ܘ ܟܲܕܼ ܥܛܝܼܦܝܼܢ ܢܲܚܬܵܐ ܓܼܠܝܵܐ ܘܫܘܼܒܼܚܵܐ ܟܲܣܝܵܐ\nܘܲܡܫܲܒܿܚܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܫܡܵܐ ܚܲܝܵܐ ܕܫܲܒܲܚ ܐܸܢܘܿܢ ܀ :ܢܦܲܩ̣ܘ ܡ̣ܢ ܢܘܼܪܵܐ ܟܲܕܼ ܕܵܝ̇ܫܝܼܢ ܠܵܗ̇ ܬܚܹܝܬܼ ܪܸ̈ܓܼܠܲܝܗܘܿܢ\nܘܗܵܢܵܘ̇ ܬܲܗܪܵܐ ܕܠܵܐ ܥܕܵܐ ܥܠܲܝܗܘܿܢ ܐܵܠܦܵܐ ܪܹܚܝܵܐ ܀","english":"The peoples were amazed, amazed, and stood to see\nwhen the witnesses came forth free from within the fire. The crowds, crowds, all ranks of men and women arose\nto be baptized in the greatness of the power of the victorious fire. In the great wonder they were baptized in the hand of the flame,\nand it was true and not true to their minds. It was and was not, appearing to the hidden ones of the air,\nwhether it was fire or a shadow that resembles a body. In the place of burning, the divided of heart were falling,\nand as in a dream they were marveling at the truth made manifest. In the truth, the chaste ones stood firm in the fire without burning,\nuntil they came forth; truth did not remain with the untrue. The true ones came forth when truth was truly confirmed,\nand they saw the fire, and the untrue were also confirmed. They came forth when they were whole in their limbs and in their garments,\nand no loss of a hair from their heads or from their sides. They came forth when the truth in them shone more than gold,\nand it illuminated the eyes of their beholders with its brightness. They came forth when the hidden side was revealed and the glory concealed,\nand they were praising the living name that glorified the fire. They came forth from the fire when they trampled it under their feet,\nand behold, the wonder without end passed over them like a thousand miles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ ܐܸܬܿܛܲܝܲܒܼܘ ܗ̄ܘ̣ܵܘ ܥܲܡܡܹ̈ܐ ܠܡܸܚܙܵܐ","severity":"info","text":"The repetition of ܟܸܢܫܝܼ̈ܢ ('amazed') and the verb ܐܸܬܿܛܲܝܲܒܼܘ ('they stood') emphasize the collective astonishment of the peoples at the miraculous survival of the three youths.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܗ̈ܕܹܿܐ","severity":"info","text":"The term ܣܵܗ̈ܕܹܿܐ ('witnesses') is used here for the three youths, aligning them with Christian martyrs who bear witness to divine power through suffering.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܬܲܗܪܵܐ ܪܲܒܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܒܐܲܝܕܵܐ ܕܲܗܘ̤ܵܬܼ","severity":"info","text":"The image of being 'baptized in the hand of the flame' echoes early Christian baptismal theology, where fire purifies as water does, and may allude to the fiery furnace as a type of baptism in Syriac exegesis.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܢܘܿܢ","severity":"info","text":"The repeated term ܐܸܢܘܿܢ ('fire') is central to the narrative of the three youths in the furnace, a common typology for resurrection and divine protection in Syriac literature.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܢܦܲܩ̣ܘ","severity":"info","text":"The anaphora of ܢܦܲܩ̣ܘ ('they came forth') structures the passage as a series of climactic statements, each describing a different aspect of the youths' emergence from the fire, reinforcing their triumph.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܚܙ̣ܵܘ ܐܸܢܘܿܢ ܠܑܵ ܫܲܪܝܼܪܹ݁ܐ ܘܟܸܢ ܐܸܫܬܲܪܲܪܘ","severity":"caution","text":"The phrase 'they saw the fire, and the untrue were also confirmed' is ambiguous: it may mean the onlookers were convinced, or that the false were paradoxically strengthened; the Syriac allows both readings.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden ones of the air' (ܓܠܝܼܙܲܝ̈ ܗܵܘܢܵܐ) is unclear; possibly angels or demons witnessing the event.","The phrase 'the divided of heart' (ܦܠܝܼ̈ܓܲܝ ܠܸܒܵܐ) may refer to those with divided loyalties or wavering faith."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܢܒܼܝܼܵܐ ܣܵܗܹ̇ܕܼ ܕܲܗܘ̤ܵܐ ܣܵܗ̇ܕܵܐ ܒܦܘܼܡ ܚܲܝ̈ܘܵܬܼܵܐ\nܕܐܲܣܗܸܕܼ ܘܐܸܡ݂ܲܪ ܕܠܵܐ ܥܕܵܐ ܥܠܲܝܗܘܿܢ ܪܹܝܢܵܐ ܕܢܘܼܪܵܐ ܀ :ܬܡܝܼܗ ܐܵܓܼܘܿܢܵܐ ܕܲܥܒ݂ܲܕܼܘ ܒܐܲܪܥܵܐ ܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܲܙܥܘܿܪ ܦܘܼܡ̇ܐ ܕܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ ܕܢܹܐܡܲܪ ܕܲܟܼܡܵܐ ܗ̄ܘ̣ ܀ :ܪܲܒܿ ܢܸܨܚܵܢܵܐ ܕܚܘܼܡܣܵܢܲܝ̈ܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܫܸܒܼܝܵܐ\nܘܲܡܚܝܼܠ ܩܲܝܢܵܐ ܕܠܸܫܵܢ ܒܸܣܪܵܐ ܠܲܡܨܵܐ ܫܘܼܦܪܹܗ ܀ :ܡ̇ܪܗܘܿܢ ܒܲܠܚܘܿܕܼ ܝܵ̇ܕܲܥ ܠܲܡܨܵܪ ܨܠܸܡ ܫܘܼܦܪ̈ܲܝܗܘܿܢ\nܘܠܲܡܬܲܢܵܝܘܼ ܥܲܠ ܚܘܼܡܣܵܢܵܐ ܕܪ̈ܲܥܝܵܢܲܝܗܘܿܢ ܀ :ܗܘ̤ܝܘܼ ܕܐܲܨܲܚ ܚܹܝܠ ܪܲܒܿܘܼܬܼܵܐ ܒܠܸܫܵܢܲܝ̈ܗܘܿܢ\nܘܲܟܼܬ݂ܲܒܼ ܒܣܸܦܪ̈ܵܘܗܝ ܝܘܿܡ ܙܵܟܼܘܼܬܼܵܐ ܒܐܲܪܥܵܐ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܠ ܩܒ݂ܲܥ ܙܵܟܼܘܼܬܼܗܘܿܢ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ\nܕܲܢܚܘܼܪܘܼܢ ܒܵܗ̇ ܪ̈ܵܗܛܲܝ ܪܲܗܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀ :ܛܢܵܢܵܐ ܐܲܪܡܝܼܘ ܒܝܲܕܼ ܥܲܡܠܲܝ̈ܗܘܿܢ ܠܲܕܼܒܼܵܬܲܪܗܘܿܢ\nܕܢܸܗܘܘܿܢ ܚܵܢܹ̇ܝܢ ܠܢܝܿܫܵܐ ܬܪܝܼܨܵ ܕܕܘܼܒܵܪ݁ܲܝܗܘܿܢ ܀ :ܠܝܘܼܬܼܪܵܢ ܥܲܒܼܕܵܗ̇ ܕܐܲܫܒܿܝܼ ܐܸܢܘܿܢ ܠܒܹܝܬܼ ܒܵܒܼܠܵܝܹ̈ܐ\nܕܲܒܼܚܲܫܲܝ̈ܗܘܿܢ ܢܲܩܢܸܐ ܛܲܥܡܵܐ ܠܲܕܼܦܲܟܿܝܼܗܝܼܢ ܀ :ܫܲܦܝܼܪ ܣܲܥ̣ܪܵܗ̇ ܕܐܲܗܡܝܼ ܡܸܢܗܘܿܢ ܘܲܗܘ̤ܵܘ ܥܲܒܼ̈ܕܹܿܐ\nܕܲܒܼܫܘܼܥܒܵܕܼܗܘܿܢ ܢܚܵܘܸܐ ܫܘܼܒܼܚܵܐ ܕܓܼܢ̄ܒܵܪܘܼܬܹܗ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܫܬܸܩ̣ ܟܲܕܼ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܠܟܼܘܼܪ ܒܘܼܚܪܵܢܵܐ\nܕܲܒܼܒܼܘܼܚܪܵܢܗܘܿܢ ܢܚܵܘܸܐ ܙܹܐܦܵܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ ܀ :ܐܘܼܡ̇ܢܵܐܝܼܬܼ ܪܲܟܿܒܹܗ ܠܫܲܪܒܵܐ ܕܢܸܨܚܵܢܲܝ̈ܗܘܿܢ\nܕܡ̇ܐ ܕܡܸܬܼܬܲܢܸܐ ܢܹܐܠܲܦ ܟܠܢܵܫ ܠܡܸܬܼܢܲܨܵܚܘܼ ܀ :ܓܼܢ̄ܒܵܪܵܐܝܼܬܼ ܥܲܕܲܪ ܐܸܢܘܿܢ ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ\nܕܢܲܩܢܸܐ ܣܲܒܼܪܵܐ ܠܲܕܼܡܸܬܼܢܲܣܹܝܢ ܒܚܵܫܘܿܫܘܼܬܼܵܐ ܀","english":"The witness was a witness in the mouth of the living creatures, who testified and said that the thought of the fire did not touch them. The sign that the earth-dwellers performed in the land was wondrous, and the mouth of the earth's sons is too small to say how great it is. Great is the victory of the sons of the captivity's endurance, and feeble is the tongue of flesh to describe their beauty. Only their Lord knows how to depict the image of their beauty and to expound upon the endurance of their sufferings. They became those who established the power of greatness in their tongues, and wrote in his books the day of victory on earth. As a demonstration, he fixed their victory in writings, that those who run the race of righteousness might look upon it. The youths cast down before their pursuers the toils of their labors, that they might live for the straight path of their conduct. For the sake of the profit of the deed, they went to the house of the Babylonians, that in their sufferings they might give taste to those who would come after them. Beautiful was the deed of the mother who was with them, and they became servants, that through their service they might show the glory of his heroism. Wisely she kept silent when they entered the furnace of the test, that through their testing she might show the zeal of Chaldeanism. Nationally she mounted the tale of their victory, that when it is expounded, everyone might learn to be victorious. Heroically she helped them in the contest of pains, that she might give hope to those who are tested in hardship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܗܹ̇ܕܼ","severity":"info","text":"The term ܣܵܗܹ̇ܕܼ (sāhēd) means 'witness' or 'martyr'. Here it likely refers to the three children as witnesses to God's power, not necessarily martyrs in the later technical sense.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"ܟܲܠܕܵܝܘܼܬܼܵܐ (kaldāyūṯā) means 'Chaldeanism', i.e., the religion or identity of the Chaldeans (Babylonians). The mother shows 'zeal of Chaldeanism' by remaining silent during the test.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The 'sign' (ܐܵܓܼܘܿܢܵܐ, āḡōʿā) performed by the earth-dwellers refers to the miraculous preservation of the three youths in the furnace, a central event in the narrative of Daniel 3.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܠ","severity":"info","text":"The phrase 'as a demonstration' (ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܠ) marks a structural shift from describing the youths' victory to its commemoration in writings, emphasizing the didactic purpose of the narrative.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܲܒܼܫܘܼܥܒܵܕܼܗܘܿܢ","severity":"info","text":"The youths become 'servants' (ܥܲܒܼ̈ܕܹܿܐ) through their service, showing the glory of God's heroism. This reflects a common hagiographic trope in Syriac literature where suffering leads to divine service.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܡ݂ܲܪ","severity":"caution","text":"The verb ܐܸܡ݂ܲܪ (ʾemmar, 'said') is ambiguous: it could refer to the witness speaking or to the text itself. The translation takes it as the witness's testimony, but the subject is not explicit.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the witness' (ܣܵܗܹ̇ܕܼ) is unclear: it may refer to one of the three youths or to a separate figure. The translation assumes it is one of the youths testifying.","The phrase 'in the mouth of the living creatures' (ܒܦܘܼܡ ܚܲܝ̈ܘܵܬܼܵܐ) is obscure; it may be a metaphor for divine inspiration or a reference to angelic beings."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܟܹܐܝܢ ܐܵܦ ܢܸܓܼܕܵܐ ܕܢܲܓܸܿܕܼ ܪܸܡܙܹܗ ܠܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܲܡܪܲܚ ܠܡܸܫܬܲܩܵܠܘܼ ܥܲܠ ܡܲܟܿܝܼܪܹ̈ܐ ܀ :ܙܲܕܿܝܼܩ ܕܝܼܢܹܗ ܘܟܹܐܝ ܒܘܼܚܪܵܢܹܗ ܘܚܲܟܿܝܼܡ ܪܸܡܙܹܗ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܠܡܸܬܼܢܵܐ ܫܲܦܝܼܪ ܙܢܲܝ̈ ܚܸܟܼܡܵܬܹ̈ܗ ܀ :ܐܲܫܒܿܝܼ ܠܥܲܡܵܐ ܕܲܓܼܒܼܵܐ ܠܲܫܡܹܗ ܠܒܹܝܬܼ ܒܵܒܼܵܠܵܝܹ̈ܐ\nܘܲܒܼܫܘܼܥܒܵܕܹܗ ܡܲܟܸܿܟ ܛܘܼܥܝܲܝ ܕܟܼܠܕܵܝܘܼܬܼܵܐ ܀ :ܬܪܝܹܢ ܝܘܼܬܼܪܵܢܹܐ ܥܦܝܦܹ̈ܐ ܣܸܥܪܲܬ̤ ܣܵܥܘܿܪܘܼܬܹܗ\nܕܲܒܼܝܲܕܼ ܥܲܡܹܗ ܐܲܠܸܦ ܥܲܡܡܹ̈ܐ ܕܡ̇ܪܵܐ ܗ̄ܘ̣ ܕܥܲܠ ܟܠ ܀ :ܠܥܲܡܵܐ ܘܥܵܡܡܹ̈ܐ ܚܲܟܸܿܡ ܪܸܡܙܹܗ ܒܐܲܝܕܲܐ ܕܲܣܥ݂ܲܪ\nܕܲܪܕܼܵܐ ܐܸܢܘܿܢ ܘܲܩ̣ܢܵܐ ܐܸܢܘܿܢ ܚܲܕܼ ܒܐܝܼܕܲܝ̈ ܚܲܕܼ ܀ ܐܲܝܟ ܕܲܒܼܫܲܒܼܛܵܐ ܐܲܪܝܼܡ ܐܸܢܘܿܢ ܚܲܕܼ ܥܲܠ ܚܲܒܼܪܹܗ:\nܘܢܲܓܸܿܕܼ ܥܲܡܵܐ ܒܐܝܼܕܲܝ̈ ܥܲܡܡܹ̈ܐ ܘܥܲܡܡܹ̈ܐ ܒܥܲܡܵܐ ܀ :ܬܵܘ ܟܹܝܬܼ ܢܹܐܠܲܦ ܚܹܝܠ ܚܸܟܼ̈ܡܵܬܹܗ ܒܝܲܕܼ ܡܲܪܕܿܘܼܬܹܗ\nܘܲܢܙܲܕܸܿܩ ܠܹܗ ܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܵܐ ܕܦܲܐܝܵܐ ܠܲܫܡܹܗ ܀ ܥܘܼܢܵܝܵܐ: ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܐ ܕܚܲܝܸܠ ܠܣܵܗ̈ܕܹܿܐ: ܘܲܢܨܲܚ̣ܘ ܘܲܙܟܼܵܘ ܒܐܵܓܼܘܿܢܵܐ ܀","english":"The sign also of the herald who proclaimed his command to their pursuers, that the fire did not harm them, hastened to be received by the faithful. Righteous is his sign, and true his test, and wise his command, and the fire did not know how to come near the beautiful blossoms of his wisdom. He appointed for the people a chosen one for his name in the house of the Babylonians, and by his good deed he humbled the errors of Chaldeanism. Two abundant benefits were accomplished by his deeds, that through his people he taught the peoples of the Lord who is over all. To the people and the peoples his command made wise by the hand of the youth, that one became a child and one became a man, one in the hands of one. As with a rod, one was raised over his companion. And the herald made the people pass through the hands of the peoples, and the peoples through the people. Come, then, learn the power of his wisdom through his discipline, and justify for him the greatness of the glory that befits his name. Response: Glory to the power that empowered the martyrs, and they triumphed and were victorious in the furnace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܸܡܙܹܗ","severity":"info","text":"The term 'his command' (ܪܸܡܙܹܗ) is repeated throughout the passage, referring to the divine or prophetic decree that protected the three children from the fire.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܼܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"Chaldeanism (ܟܼܠܕܵܝܘܼܬܼܵܐ) denotes Babylonian astral religion, which Narsai presents as the error humbled by the three children's witness.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The furnace (ܐܵܓܼܘܿܢܵܐ) directly recalls Daniel 3, where the three children are cast into the fiery furnace and emerge unharmed.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܒܵܒܼܵܠܵܝܹ̈ܐ","severity":"info","text":"The 'house of the Babylonians' refers to the court of Nebuchadnezzar, the setting of the biblical narrative, and is used by Narsai to contrast true faith with Chaldean idolatry.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The passage ends with a response (ܥܘܼܢܵܝܵܐ), a liturgical refrain typical of Narsai's memre, here praising the martyrs' victory in the furnace.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܵܗ̈ܕܹܿܐ","severity":"info","text":"The three children are called martyrs (ܣܵܗ̈ܕܹܿܐ), a term that aligns them with later Christian martyrs in Syriac liturgical tradition, emphasizing their witness and endurance.","cites":[{"key":"ed:dsc-105","label":"source edition: On the Three Children","url":"https://syriaccorpus.org/105"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one became a child and one became a man' may refer to the three children's transformation or to a symbolic pairing; the exact referent is unclear."],"confidence":"high","notes":[]}]}