{"slug":"dsc-28","id":"syriac:dsc:dsc-28","title":"On the Divine Revelations to the Patriarchs and the Prophets","title_source":"On the Divine Revelations to the Patriarchs and the Prophets","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":"2026-11-15T06:02:20Z","cost_usd":0.02396},"source":{"registry_id":"syriac:dsc:dsc-28","work_id":"dsc-28","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/28"},"stats":{"passages":39,"english_words":10775,"coptic_letters":0,"source_letters":23576,"commentary_units":225,"commentary_kinds":8,"derived_notes":0,"ambiguities":76,"work_notes":6,"external_links":1,"timeline":6},"summary":{"work":"dsc-28","abstract":"This work is a series of homiletic expositions on biblical patriarchs and prophets, blending typological exegesis with liturgical exhortation. Attributed to Narsai (d. ca. 500 CE), it reflects the elevated, rhetorical, and didactic register of the School of Edessa and later Nisibis. The Syriac text survives in multiple manuscripts from the 9th–10th centuries, with significant variation in ordering and completeness. The present edition is based on Vat. Syr. 118, collated against two others. The work was used in the East Syriac tradition as a liturgical reading for the season of the Apostles and is cited by later commentators such as Isho‘dad of Merv and Bar ‘Ebroyo. Attribution to Narsai is traditional but not universally accepted.","historical_context":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East, teaching at the School of Edessa until its closure in 489, then at the School of Nisibis. This work likely dates to the late 5th century, composed in Syriac for a community shaped by Antiochene exegesis and the liturgical calendar of the East Syriac tradition. The genre is homiletic exposition, intended for liturgical reading during the season of the Apostles (Quddash ‘Edta). The manuscript tradition is later, with earliest witnesses from the 9th–10th centuries, and the text shows significant variation in ordering and completeness. The work engages typological exegesis, linking Old Testament figures to Christ and the sacraments, and reflects the pedagogical methods of the Nisibene school. Its use in liturgy and citation by later East Syriac commentators indicates its enduring authority, though stylistic inconsistencies have raised doubts about uniform authorship.","significance":"This work is a key witness to the development of Syriac homiletic literature and the exegetical traditions of the Church of the East. It illustrates how biblical figures were reinterpreted typologically for liturgical and catechetical purposes, and its use in the East Syriac liturgy underscores its role in shaping communal piety. The work also provides insight into the school tradition of Nisibis and its methods of biblical interpretation.","timeline":[{"date":"ca. 500 CE","event":"Death of Narsai; traditional attribution of the work to him."},{"date":"Late 5th c.","event":"Probable composition of the homilies in the School of Nisibis."},{"date":"489 CE","event":"Closure of the School of Edessa; Narsai moves to Nisibis."},{"date":"9th–10th c.","event":"Earliest surviving manuscripts of the work."},{"date":"9th c.","event":"Isho‘dad of Merv cites the work in his commentaries."},{"date":"13th–14th c.","event":"Bar ‘Ebroyo (Bar Hebraeus) references the work."}],"relations":[{"work":"Commentaries on the Old Testament by Isho‘dad of Merv","relation":"Cites this work as an authority","key":"","label":null,"url":null},{"work":"Chronicon Ecclesiasticum by Bar ‘Ebroyo","relation":"References the work in liturgical context","key":"","label":null,"url":null},{"work":"Homilies on the Patriarchs by Jacob of Serugh","relation":"Contemporary genre and style, but distinct theological tradition","key":"","label":null,"url":null},{"work":"Merkabah mysticism traditions","relation":"Evoked through imagery of the divine chariot","key":"","label":null,"url":null},{"work":"School of Nisibis curriculum","relation":"Reflects pedagogical methods and exegetical approach","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-28","label":"DSC 28","url":"https://syriaccorpus.org/28","reason":"Edition used for the translation."}],"cautions":["Attribution to Narsai is traditional but not universally accepted; some sections show stylistic features of later East Syriac authors.","The manuscript tradition is later (9th–10th c.) and shows significant variation in ordering and completeness.","The edition does not include a full critical apparatus or stemma; variant readings are selectively reported.","The work's date is approximate, based on Narsai's lifetime and the school context."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000542,"generated":"2026-11-15T06:02:20Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/28"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8530"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-28","status":"pass","blocking":[],"warnings":[],"stats":{"passages":39,"translated":39,"commentary_passages":39,"commentary_units":225,"english_words":10775,"source_letters":36662,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a series of homiletic expositions on biblical patriarchs and prophets, blending typological exegesis with liturgical exhortation. The register is elevated, rhetorical, and didactic, characteristic of Narsai’s school tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) taught at the School of Edessa and later Nisibis. This work likely dates to the late 5th century, though the manuscript tradition is later; the earliest witnesses are from the 9th–10th centuries.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with significant variation in ordering and completeness. The present edition is based on a single manuscript (Vat. Syr. 118), collated against two others for select passages.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was used in the East Syriac tradition as a liturgical reading for the season of the Apostles (Quddash ‘Edta) and is cited in later commentaries by Isho‘dad of Merv and Bar ‘Ebroyo.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The attribution to Narsai is traditional but not universally accepted; some sections show stylistic features more typical of later East Syriac authors. The edition notes these doubts but does not resolve them.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition does not include a full critical apparatus or stemma; variant readings are only selectively reported. Readers seeking comprehensive textual history should consult the manuscript descriptions in the introduction.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"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: 39 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":39},"term_index":[],"citations":{"ed:dsc-28":{"label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}},"segments":[{"i":1,"ref":"p1","source":"ܥܠ ܓܠܝ̈ܢܐ ܐܠܗ̈ܝܐ ܕܗܘܘ ܠܘܬ ܐܒܗ̈ܬܐ ܘܢܒ̈ܝܐ\nܡܐܡܪܐ ܬܪܝܢܐ\nܕܚܲܕܼܒܫܲܒܵܐ ܕܲܬܼܪܹܝܢ ܕܣܘܼܒܵܪܵܐ\nܥܠ ܓܠܝ̈ܢܐ ܐܠܗ̈ܝܐ ܕܗܘܘ ܠܘܬ ܐܒܗ̈ܬܐ ܘܢܒ̈ܝܐ\nܥܘܼܢܵܝܵܐ\nܒܪܝܼܟܼܘܼ ܕܡܲܠܸܦ ܘܪܵܕܹܐ ܘܩܵܢܹ̇ܐ ܠܲܢ: ܐܲܚܲܝ̈:\n:ܨܠܸܡ ܓܸܠܝܵܢܵܘ̈ܗܝ ܨܵܪ ܒܵܪܘܿܝܵܐ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ\n:ܘܫܲܪܝܼܘ ܐ̄ܢܵܫܵܐ ܠܲܡܨܵܪ ܨܲܠܡܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\n:ܣܲܡ ܚ̣ܿܝܘܼܬܼܵܐ ܣܵܡ ܒܲܟܼܝܵܢܵܐ ܡܠܸܐ ܡܝܼܬܼܘܼܬܼܵܐ\nܘܲܩܢ̣ܵܘ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܬܲܪܓܸܿܡ ܥܲܡܗܘܿܢ ܕܒܸܣܪ̈ܵܢܵܝܹܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܬܼܗܲܓܵܝܘܼ ܒܲܣܬܼܝܼܪ̈ܵܬܹܗ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚܵܘܝܼ ܐܸܢܘܿܢ ܙܢܲܝ̈ ܨܸܒܼܝܵܢܹܗ\nܕܢܸܗܘܘܿܢ ܚܵܙܹ̇ܝܢ ܒܝܲܕܼ ܓܲܠ̈ܝܵܬܼܵܐ ܠܲܕܼܠ̈ܝܵܢ ܀ :ܠܵܐ ܓܲܠ̈ܝܵܬܼܵܐ ܓܠ̣ܵܐ ܠܲܟܼܝܵܢܗܘܿܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܚܲܟܸܿܡ ܐܸܢܘܿܢ ܠܡܸܣܬܲܟܵܠܘܼ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܓܠ̣ܵܐ ܒܲܓܼܒܼܝܼܠܬܵܐ ܕܡܸܕܼܪܹܗ ܕܐܵܕܼܵܡ\nܘܐܲܠܦܹܗ ܕܢܹܐܡܲܪ ܙܢܲܝ̈ ܪܘܼܟܵܒܼܵܐ ܕܲܓܼܒܼܝܼܠܘܼܬܹܗ ܀ :ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܗܘ̤ܵܐ ܪܘܼܟܵܒܹܗ ܕܒܲܪ ܕܲܚܝܼܚܵܐ\nܘܡ̣ܢ ܕܐܸܬܼܪܲܟܲܒܼ ܢ̣ܦܲܚ ܒܹܗ ܢܲܦܫܵܐ ܪܘܼܚܵܢܝܬܵܐ ܀ :ܒܢܲܦܸܫܹܗ ܬܲܪܓܸܿܡ ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܐܸܠܥܵܐ ܕܡܸܢܹܐ\nܘܫܲܪܝܼ ܕܢܹܐܡܲܪ ܕܡܸܢܹܗ ܐܝܼܬܹܝܗ̇ ܡܢܵܬܼܵܐ ܕܚܵܘܵܐ ܀ :ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܝܲܠܦ̣ܵܗ̇ ܠܗܵܕܹܐ ܡܸܬܼܝܲܠܦܵܢܵܐ\nܘܠܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ܵܬܼ ܕܢܹܐܡܲܪ ܥܸܠܬܼܵܐ ܕܟܲܣܝܵܐ ܡܸܢܹܗ ܀ :ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܡܸܢܹܗ ܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܕܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ\nܘܡ̣ܢ ܕܐܸܬܿܬܲܩܲܢ ܩܢ̣ܵܐ ܒܘܼܝܵܢܵܐ ܠܡܸܚܙܵܐ ܩܢܘܿܡܹܗ ܀","english":"On the Divine Revelations to the Patriarchs and the Prophets\n\nSecond Memra\n\nOf the Second Sunday of the Season of Suboro\n\nOn the Divine Revelations that Were to the Patriarchs and the Prophets\n\nA Homily\n\nBlessed is the one who teaches, guides, and calls to us, my brethren.\n\nThe image of his revelations the Creator formed in the thought of man.\n\nAnd man began to form spiritual images.\n\nHe placed life, he placed a treasury full of death,\n\nAnd they set up lives that do not die in their thoughts.\n\nIn their thoughts he interpreted with them of fleshly ones,\n\nAnd taught them to converse in his mysteries.\n\nSpiritually he showed them the children of his will,\n\nThat they might see through revelations the poor.\n\nNot revelations did he reveal to their poverty from the beginning,\n\nAnd he made them wise to understand the power of his greatness.\n\nThe power of his greatness he revealed in the creation of the world of Adam,\n\nAnd taught them to say the children of the chariot of his creation.\n\nFrom the living one was the chariot of the son of the living one,\n\nAnd when it was mounted, a spiritual self breathed into him.\n\nIn his self he interpreted upon the rib of the side of the man,\n\nAnd began to say that from the man is the woman the helpmeet of Eve.\n\nBy the spirit of revelation he taught this teachable one,\n\nAnd it was not his own that he said the cause hidden from him.\n\nHidden from him was the mystery of the salvation of his body and his self,\n\nAnd when he was questioned, he stood in lamentation to see his standing.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܬܪܝܢܐ","severity":"info","text":"The heading identifies this as the second memra of a series, likely part of a liturgical cycle for the second Sunday of Suboro (the pre-Lenten season of Annunciation).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܠܝ̈ܢܐ","severity":"info","text":"The Syriac term ܓܠܝ̈ܢܐ (gelyānē) means 'revelations' or 'appearances,' often used in Syriac tradition for divine theophanies to patriarchs and prophets.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܘܼܟܵܒܼܵܐ","severity":"info","text":"The term 'chariot' (ܪܘܼܟܵܒܼܵܐ) evokes the Merkabah mysticism tradition, where the divine chariot is a vehicle for visionary ascent, here applied to Adam's creation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܗܘ̤ܵܐ ܪܘܼܟܵܒܹܗ ܕܒܲܪ ܕܲܚܝܼܚܵܐ","severity":"info","text":"This line alludes to Genesis 2:7, where God forms man from the dust, and the 'son of the living one' may echo Christological typology (Christ as second Adam).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟܼܘܼ ܕܡܲܠܸܦ ܘܪܵܕܹܐ ܘܩܵܢܹ̇ܐ ܠܲܢ","severity":"info","text":"The opening blessing formula is typical of Narsai's homilies, addressing the congregation as 'my brethren' and praising the teacher-guide, reflecting the liturgical setting of the School of Nisibis.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩܢ̣ܵܘ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ","severity":"caution","text":"The phrase 'lives that do not die' is ambiguous: it may refer to angelic beings or to the immortal souls of the righteous, but the text does not specify.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poor' (ܠܲܕܼܠ̈ܝܵܢ) in line 10 is unclear—whether it refers to humanity in general or a specific group.","The phrase 'the mystery of the salvation of his body and his self' (ܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܕܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ) could refer to Adam or to Christ; the referent is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܒܥ̣ܿܝܢܵܐ ܕܪܘܼܚܵܐ ܚܵܝ̣ܪ ܒܲܟܼܝܵܢܹܗ ܕܲܟܼܡܵܐ ܡܟܲܝܲܢ\nܘܩܲܠܸܣ ܘܐܵܘܪܸܒܼ ܠܲܡܬܲܩܢܵܢܵܐ ܕܝܼܠܹܗ ܘܲܕܼܟܼܠ ܀ :ܗܵܐ ܫܘܼܪܵܝܵܐ ܕܐܘܼܡ̇ܢܘܼܬܼܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܵܐ\n:ܕܫܲܪܝܼ ܡ̇ܪܝܵܐ ܠܡܸܓܼܠܵܐ ܚܘܼܒܹܿܗ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܕܲܟܼܡܵܐ ܪܚܝܼܡ ܠܹܗ ܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܪܸܚܡܲܬܼ ܚܘܼܒܹܿܗ ܚܵܘܝܼ ܠܐ̄ܢܵܫܵܐ ܒܝܲܕܼ ܓܸܠܝܵܢܵܘ̈ܗܝ\nܘܟܲܕܼ ܗܘ̤ ܟܲܣܝܵܐ ܗ̄ܘ̣ ܬܲܪܓܸܿܡ ܥܲܡܹܗ ܙܢܲܝ̈ ܟܲܣܝܘܼܬܹܗ ܀ :ܚܲܝܠܵܐ ܕܡܸܢܹܗ ܠܥܸܙ̣ ܥܲܡ ܗܵܘܢܵܐ ܟܲܣܝܵܐ ܕܲܒܼܗܘܿܢ\nܘܫܲܪܝܼܘ ܠܵܥܙܝܼܢ ܪܘܼܚܵܢܵܐܝܼܬܼ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ ܀ :ܒܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ ܡܠܸܠ ܥܲܡܗܘܿܢ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ\nܠܦܘܼܬܼ ܕܲܟܼܝܵܢܗܘܿܢ ܦܲܓܼܪܵܢܵܝܵܐ ܘܪܘܼܚܵܢܵܝܵܐ ܗ̄ܘ̣ ܀ :ܠܲܒܼܒܹܝܬܼ ܐܲܒܼܪܵܡ ܓܘܫܡܵܢܵܐܝܼܬܼ ܡܸܬܼܚܵܘܹܐ ܗ̄ܘ̣ܵܐ\nܘܐܲܝܟ ܕܲܒܼܐ̄ܢܵܫܵܐ ܚܵܝ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܒܹܗ ܒܓܸܒܝܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܐܲܟܸܿܣ ܠܐܵܕܼܵܡ ܥܲܠ ܣܲܟܼܠܘܼܬܹܗ\nܘܐܲܝܟ ܩܵܠ ܐ̄ܢܵܫܵܐ ܫ̣ܡܲܥ ܗܲܠܟܼܬܹ̈ܗ ܒܓܼܵܘ ܦܲܪܕܲܝܣ̈ܐ ܀ :ܒܹܗ ܒܠܸܫܵܢܗܘܿܢ ܐܲܥܢܝܼ ܐܸܢܘܿܢ ܒܗܸܪܓܵܐ ܕܥܲܡܹܗ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܲܡܩܲܪܵܒܼܘܼ ܕܸܒܼܚܹ̈ܐ ܕܚܘܼܒܵܐ ܀ :ܕܸܒܼܚܹ̈ܐ ܕܚܘܼܒܵܐ ܐܲܠܸܦ ܐܸܢܘܿܢ ܕܲܢܩܲܪܒܼܘܼܢ ܠܹܗ\nܕܲܒܼܝܲܕܼ ܕܸܒܼܚܹ̈ܐ ܢܲܠܸܦ ܐܸܢܘܿܢ ܕܝܵ̇ܕܲܥ ܟܠܵܐ ܗ̄ܘ̣ ܀ :ܒܕܸܒܼܚܹ̈ܐ ܒܲܚ̣ܝܪܹܗ ܠܝܲܨܪܵܐ ܟܲܣܝܵܐ ܕܕ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܐܲܟܸܿܣ ܠܩܵܐܹܝܢ ܕܠܵܐ ܕܲܟܼܝܵܐ ܗ̄ܘ̣ܵܬܼ ܟܲܣܝܘܼܬܼ ܢܲܦܫܹܗ ܀ :ܒܩܵܠܵܐ ܓܲܠܝܵܐ ܡܲܠܸܠ ܥܲܡܹܗ ܕܲܣܥܹܐ ܢܲܦܫܹܐ\nܕܠܵܐ ܡܩܲܒܸܿܠ ܐ̄ܢܵܐ ܕܸܒܼܚܵܐ ܕܠܵܐ ܕܟܹܐ ܡ̣ܢ ܟܘܼ̈ܬܼܡ̇ܬܼܵܐ ܀","english":"He looks with the eye of the spirit upon the likeness of the pure one, and praises and offers up his own thanksgiving and that of all. Behold the beginning of the revelation of the spirit of revelation, that the Lord began to reveal his love to the earth-dwellers, that he might teach them that the pure one loves the race of man. The love of his heart he showed to man through his revelations, and while he was hidden, he interpreted with him the secrets of his hiddenness. The power of his mind spoke with the hidden thought that was in him, and they began to speak spiritually in his silence. In two forms he spoke with them, in body and in spirit, according to their pure bodily and spiritual nature. To the heart of Abraham he appeared bodily, and as a man they looked upon him in the choice of his words. Bodily he rebuked Adam for his folly, and like a human voice he heard his ways within Paradise. In their language he spoke with Enoch in the meditation of his people, and taught Enoch to offer the sacrifices of love. The sacrifices of love he taught Enoch to offer to him, that through sacrifices he might teach Enoch that he knows all. Through sacrifices he revealed to Israel the hidden mystery of their knowledge, and rebuked Cain, whose hiddenness was not pure in his own self. With a clear voice he spoke with him who toiled for himself, that he does not accept a sacrifice that is not pure from stains.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes God's revelation as adapting to human nature: appearing bodily to Abraham and Adam, and speaking in human language to Enoch. This reflects a pedagogical strategy of divine accommodation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܸܠܝܵܢܵܐ","severity":"info","text":"The Syriac term ܓܸܠܝܵܢܵܐ (gelyānā) means 'revelation' or 'appearance'. Here it is used in the construct 'spirit of revelation' (ܪܘܼܚ ܓܸܠܝܵܢܵܐ), emphasizing the divine origin of the revelatory act.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham, Adam, Enoch, Cain","severity":"info","text":"The passage references four biblical figures: Abraham (appearance), Adam (rebuke in Paradise), Enoch (teaching sacrifices), and Cain (rebuke for impure sacrifice). These are drawn from Genesis narratives, with Enoch's sacrifice possibly alluding to extra-biblical tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East. This homily reflects the East Syriac liturgical season of Suboro (Annunciation), focusing on divine revelations to patriarchs and prophets as types of Christ's incarnation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of God speaking 'in two forms, in body and in spirit' parallels the dyophysite Christology of the Church of the East, where Christ's divine and human natures are distinct yet united. This may reflect Narsai's theological context.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: general statement of divine revelation, then specific examples (Abraham, Adam, Enoch, Cain). Each example illustrates a different mode of revelation (bodily appearance, voice, language, sacrifice), building a cumulative argument for divine accommodation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the pure one' (ܕܲܟܼܝܵܐ) could refer to God or to a specific patriarch; the context suggests God. The 'spirit of revelation' (ܪܘܼܚ ܓܸܠܝܵܢܵܐ) may be a technical term for the Holy Spirit or a general concept."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܠܒܼܝܼܫܘܼ ܗܲܦܟ̣ܵܗ̇ ܩܵܐܹܝܢ ܒܝܼܫܵܐ ܠܡܲܟܿܣܵܢܘܼܬܼܵܐ\nܘܲܚܠܵܦ ܚܲܫܵܐ ܘܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܐܵܘܠܸܕܼ ܩܸܛܠܵܐ ܀ :ܩ̣ܛܲܠ ܩܵܛ̇ܘܿܠܵܐ ܘܛܲܫܹܝܗ ܠܲܕܼܡ̇ܐ ܚܣܝܼܡܵܐ ܕܐܲܚܘܼܗܝ\nܘܲܩܪ̣ܵܝܗܝ ܩܵܠܵܐ ܓܘܼܫܡܢܵܐܝܼܬܼ ܕܐܲܝܟܵܘ ܗܵܒܹܝܠ ܀ :ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܬܲܒܼܥܹܗ ܠܲܕܼܡ̇ܐ ܓܘܼܫܡܵܢܵܝܵܐ\nܘܚܵܘܝܼ ܕܐܝܼܬܼ ܠܹܗ ܙܲܒܼܢܵܐ ܠܡܸܦܢܵܐ ܠܘܵܬܼ ܚܲܝܘܼܬܵܐ ܀ :ܬܪܹܝܢ ܦܘܼܪ̈ܥܵܢܝܼܢ ܡܸܫܬܲܡܥܝܼܢ ܗ̄ܘ̣ܵܘ ܒܲܕܼܡܵܐ ܕܡܲܠܸܠ\nܒܸܗܬܲܬܼ ܫܹܐܕܹ̈ܐ ܘܚܲܕܼܘܲܬܼ ܟܸܢܫܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܲܩܢܝܼ ܩܵܠܵܐ ܠܠܵܐ ܩܢܹܐ ܩܵܠܵܐ\nܕܲܢܵܘܕܲܥ ܕܐܝܼܬܼ ܠܹܗ ܘܲܒܼܪܵܐ ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܚܲܟܸܿܡ ܛܵܒܼܵܐ ܒܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ\nܘܲܠܝܘܼܠܦܵܢܗܘܿܢ ܨܵܪ̣ ܓܸܠܝܵܢܹ̈ܐ ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܀ :ܡܸܛܠܵܬܼܗܘܿܢ ܫܲܢܝܹܗ ܠܲܚܢܘܿܟ ܘܢܲܛܪܹ̰̣݂ܗ ܒܚܲܝܹ̈ܐ\nܕܢܲܩܸܠ ܡܸܢܗܘܿܢ ܗܵܘ̇ ܠܘܼܚܵܡܵܐ ܕܲܒܼܦܲܪܕܲܝܣܵܐ ܀ :ܗܵܪܟܵܐ ܒܗܵܘܢܵܐ ܐܲܫܡܲܪ ܐܸܢܘܿܢ ܥܲܠ ܢܘܼܚܵܡܵܐ\nܘܨܵܪ̣ ܬܲܚܘܝܼܬܼܵܐ ܕܠܵܐ ܐܲܒܼܕܵܢܗܘܿܢ ܒܚܲܕܸ ܒܲܪܢܵܫܵܐ ܀ :ܣܲܒܼܪܵܐ ܕܚܘܼܕܵܬܼ ܐ̄ܢܵܫܵܐ ܬܼܗܲܪ ܗ̄ܘ̣ܵܐ ܐܵܦ ܠܲܡܟ\nܘܲܓܼܠ̣ܵܐ ܘܚܵܘܝܹܗ ܒܫܲܝܢܵܐ ܕܗܵܘܹ̇ܐ ܒܝܲܠܕܼܵܐ ܕܡܸܢܹܗ ܀ :ܒܢܘܿܚ ܒܲܛܸܠ ܗ̄ܘ̣ܵܐ ܩܹܐܪܣܵܐ ܩܲܫܝܵܐ ܕܡܵܡܘܿܠ ܡܲܝ̈ܵܐ\nܘܡܸܫܬܲܪ̈ܝܢ ܗ̣̄ܘܲܝ̈ ܐܵܦ ܠܵܘ̈ܛܵܬܼܵܐ ܕܲܒܼܦܲܪܕܲܝܣܵܐ ܀ :ܒܩܵܠܵܐ ܓܲܠܝܵܐ ܐܲܫܡܲܥ ܐܸܢܘܿܢ ܩܵܠ ܚܘܼܒܵܠܗܘܿܢ\nܘܒܲܣܼ̇ܪܘ ܘܐܲܩܠܝܼܘ ܥܲܠ ܗܵܘ̇ ܩܵܠܵܐ ܕܟܼܵܘܸܝܢ ܐܸܢܘܿܢ ܀ :ܢܘܿܚ ܒܲܠܚܘܿܕܼܵܘܗܝ ܫܲܡ̣ܥܹܗ ܠܩܵܠܵܐ ܘܲܠܣܘܼܟܵܠܹܗ\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܡܸܬܓܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܠܘܼܚܵܡܵܘ̈ܗܝ ܀","english":"He puts on his garment, turns his evil face to cover up, and instead of pain and sorrow, the soul gives birth to murder. The murderer kills and conceals the blood of his brother, sealed, and a voice calls out bodily, \"Where is Abel?\" Bodily, he follows the bodily blood, and shows that he has a sacrifice to offer to the living. Two rewards were heard in the blood that spoke: the demons were terrified and the angels rejoiced. With this, the voice of the spirit gave a voice to the voiceless, to make known that it has a son for the renewal of humanity. For the renewal of humanity, the good one is wise in all generations, and their teachings become revelations in all forms. For their sake, he sets the darkness and guards it in life, so that from them the one who is in Paradise may be lightened. Here, in the air, he guards the spirit over the spirit, and it becomes a sign that their loss is not in a single human. The hope of the renewal of humanity was also shown to Lamech, and he revealed and showed it in the sign that would be in the one born from him. By the spirit, the harsh decree of the water of baptism was annulled, and the curses of Paradise were also loosened. With a clear voice, the spirit made the voice of their destruction heard, and they diminished and ceased upon that voice that the spirit proclaimed. The spirit alone heard the voice and its meaning, and believed and affirmed that the children of his spirit were being completed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage narrates Cain's murder of Abel, the blood's cry, and the subsequent revelation to Lamech, linking these events to the renewal of humanity and the annulment of harsh decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܵܠܵܐ ܓܘܼܫܡܢܵܐܝܼܬܼ ܕܐܲܝܟܵܘ ܗܵܒܹܝܠ","severity":"info","text":"The phrase 'a voice calls out bodily, Where is Abel?' echoes Genesis 4:10, where God asks Cain about Abel's whereabouts, but here the voice is personified as bodily and crying out.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The 'renewal of humanity' (ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ) refers to the typological expectation of Seth or a savior figure, common in Syriac exegesis linking Lamech's hope to Noah or Christ.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܘܼܚܵܡܵܐ","severity":"info","text":"The term ܢܘܼܚܵܡܵܐ (spirit) is used repeatedly, distinguishing between the 'spirit of revelation' and the 'spirit' guarded in Paradise, reflecting Narsai's pneumatological focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Cain's crime to the blood's cry, then to Lamech's revelation, and finally to the annulment of baptismal water and curses, forming a chiastic pattern centered on the spirit's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܵܡܘܿܠ ܡܲܝ̈ܵܐ","severity":"caution","text":"The phrase 'harsh decree of the water of baptism' (ܡܵܡܘܿܠ ܡܲܝ̈ܵܐ) is ambiguous: it may refer to a literal baptismal practice or metaphorically to a severe judgment, and the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pure one' in the previous passage is not specified; it may refer to Christ or a patriarch.","The phrase 'the one who is in Paradise' could be Adam, Seth, or a typological figure.","The 'harsh decree of the water of baptism' may be a literal ritual or a symbolic reference to a divine judgment."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܡ̣ܢ ܠܘܼܚܵܡܵܘ̈ܗܝ ܕܚܸܝܠ ܙܲܕܿܝܼܩܵܐ ܒܲܪ ܙܲܕܿܝܼܩܵܐ\nܘܲܥܒ݂ܲܕܼ ܒܲܝܬܵܐ ܕܲܡܣܲܬܲܪ ܗ̄ܘ̣ܵܐ ܣܪܝܼܕܼܵܐ ܕܥܵܠܡܵܐ ܀ :ܣܪܝܼܕܼܵܐ ܩܲܠܝܼܠ ܦܵܫ̣ ܡ̣ܢ ܚܲܪ̈ܫܹܐ ܘܡ̣ܢ ܡܲܠܵܠܹ̈ܐ\nܘܐܲܥܒܲܪ ܐܸܢܘܿܢ ܠܐܲܪܥܵܐ ܦܐܝܼܬܼܵܐ ܘܲܡܫܲܝܲܢܬܵܐ ܀ :ܒܩܵܠܵܐ ܓܫܝܼܡܵܐ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܢܘܿܚ ܥܲܠ ܗܵܠܹܝܢ\nܕܐܲܝܟܲܢ ܥܵܐ̇ܠܝܼܢ ܘܐܲܝܟܲܢ ܢܵܦ̇ܩܝܼܢ ܡ̣ܢ ܩܹܒܼܘܿܬܼܵܐ ܀ :ܒܹܗ ܒܗܵܢ ܩܵܠܵܐ ܬܲܪܓܸܿܡ ܥܲܡܹܗ ܒܵܬܲܪ ܙܲܒܼܢܵܐ\nܘܐܲܠܦܹܗ ܛܲܟܲܣܵܐ ܕܐܲܝܟܲܢ ܢܹܐܟܼܘܿܠ ܒܣܲܪ ܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܒܩܵܠܵܐ ܓܫܝܼܡܵܐ ܒܲܪܸܟ ܐܵܦ ܗܘ̤ ܠܝܲܠܕܵܐ ܕܡܸܢܹܗ\nܘܲܟܼܕܲܝܢ ܠܲܬܼܪܹܝܢ ܬܚܹܝܬܼ ܫܘܼܥܒܵܕܼܵܐ ܕܫܹܝܬܼ ܫܲܦܝܼܪܵܐ ܀ :ܡ̣ܢ ܫܹܝܬܼ ܚܵܘܝܼ ܕܕܼܵܢܲܚ ܣܲܒܼܪܵܐ ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ\nܘܡܸܛܠ ܗܵܕܹܐ ܐܲܦܢܝܼ ܠܲܒܼܢܵܘ̈ܗܝ ܠܥܘܼܡܪܵܐ ܕܥܲܡܹܗ ܀ :ܡܸܢܹܗ ܥܬܝܼܕܸ ܗ̄ܘ̣ܵܐ ܕܢܸܗܘܹܐ ܐܲܒܼܪܵܡ ܒܲܪ ܡܘܼܠܟܵܢܵܐ\nܘܒܹܗ ܡܸܬܿܬܿܢܝܼܚ ܗ̄ܘ̣ܵܐ ܪܲܗܛܵܐ ܬܥܝܼܫܵܐ ܕܥܸܣܪܝܼܢ ܫܲܪ̈ܒܼܵܢ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܢܲܓܼܕܹܿܗ ܪܹܡܙܵܐ ܡ̣ܢ ܓܵܘ ܒܵܒܹܠ\nܕܢܸܗܘܹܐ ܪܹܫܵܐ ܠܓܼܵܒܼܝܘܼܬܼ ܥܲܡܵܐ ܘܡܘܼܠܟܵܢ ܥܲܡܡܹ̈ܐ ܀ :ܒܪܘܼܚ ܒܲܕܲܩ ܠܹܗ ܕܦܘܿܩ ܡ̣ܢ ܐܲܪܥܵܐ ܕܝܼܠܝܼܕܼܘܼܬܼܵܟ\nܘܩܲܒܸܿܠ ܘܲܫ̣ܩܸܠ ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܠܸܥܙܲܬ̤ ܥܲܡܹܗ ܀ :ܒܩܵܠܵܐ ܘܫܸܬܼܩܵܐ ܘܲܡܕܪܸܫ ܗ̄ܘ̣ܵܐ ܠܥܲܒܼܕܵܐ ܛܵܒܼܵܐ\nܕܡ̇ܐ ܕܡܸܬܼܚܲܟܲܡ ܢܸܟܼܕܲܘܿܢ ܠܲܒܼܢܵܘ̈ܗܝ ܒܢܝܼܪܵܐ ܕܡ̇ܪܹܗ ܀ :ܒܗܵܘ̇ ܡܘܼܠܟܵܢܵܐ ܕܲܠܘܵܬܼ ܙܲܪܥܹܗ ܡܫܲܪܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܹܐܠܲܦ ܫܲܦܝܼܪ ܕܠܹܐܡܲܬܼܝ ܗܵܘܹ̇ܐ ܀ :ܕܠܹܐܡܲܬܼܝ ܗܵܘܹ̇ܐ ܘܐܲܝܟܲܢ ܗܵܘܹ̇ܐ ܫܲܐܸܠ ܐܲܒܼܪܵܡ\nܘܲܥܢ̣ܵܝܗܝ ܡ̇ܪܝܵܐ ܒܩܵܠܵܐ ܓܲܠܝܵܐ ܘܡܲܠܸܠ ܥܲܡܹܗ ܀","english":"from the limbs of the righteous man, the son of a righteous man, and he made a house of concealment, which was a remnant of the world. A small remnant remained from the deaf and from the mute, and he passed the sign to the good and peaceful land. With a bodily voice he made heard to the soul concerning these things, how they enter and how they depart from the tomb. With that voice he interpreted with him after the sacrifice, and taught him the order of how to eat the flesh of animals. With a bodily voice that one also blessed the child from him, and established the two of them under the beautiful service of Seth. From Seth it is shown that our hope is for the coming of the man, and because of this he turned his requests to the dwelling of his people. From him it was destined that Abram, son of Terah, would come, and through him the confused course of the ten generations would be opened. With this sign, a revelation from within Babylon would show that he would be the head of the election of the people and the kingdom of the nations. In a spirit he examined him: \"Go out from the land of your birth, and receive and take that daughter of the voice who is with him.\" With voice and silence he again instructed the good servant, that when he became wise, he would direct his requests in the service of his Lord. With that kingdom he established for his seed, and he was eager to learn the beautiful thing that would be. \"When will it be and how will it be?\" Abram asked, and the Lord answered him with a clear voice and spoke with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܵܠܵܐ ܓܫܝܼܡܵܐ","severity":"info","text":"The phrase 'bodily voice' (qālā gšīmā) recurs in this passage, denoting a physical or incarnate sound that mediates between the spiritual and material realms.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel, Seth, Abram, Terah","severity":"info","text":"The passage alludes to Genesis 4 (Cain and Abel), Genesis 5 (Seth), and Genesis 11–12 (Abram son of Terah). The 'ten generations' likely refer to the genealogy from Seth to Noah or to Abram.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Babylon","severity":"info","text":"Babylon here symbolizes the place of exile and confusion, from which a revelatory sign emerges to designate Abram as the head of a chosen people and a kingdom of nations.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the soul's journey after the fall, moving from Cain's concealment of murder to the establishment of Seth's righteous line and the foreshadowing of Abram's call.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"'Daughter of the voice' (bart qālā) is a Syriac idiom for an echo or a prophetic utterance, here personified as a guide for Abram.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous man, the son of a righteous man' is ambiguous: it may refer to Seth (son of Adam) or to a later figure in the lineage.","The phrase 'the good and peaceful land' could refer to a specific geographical location (e.g., Canaan) or a symbolic realm."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܣܲܒܼ ܚܲܝ̈ܘܬܼܵܐ ܘܲܥܒܸܕܼ ܕܸܒܼܚܹ̈ܐ ܠܫܹܡܝ ܝܲܩܝܼܪܵܐ\nܘܡܲܠܸܦ ܐ̄ܢܵܐ ܠܵܟ ܕܐܲܝܟܲܢ ܗܵܘܹ̇ܐ ܡܘܼܠܟܵܢܝ ܨܹܐܕܲܥܟ ܀ :ܒܲܬܼܠܵܬܼ ܚܲܝ̈ܘܵܢ ܨܘܿܪ ܫܘܼܥܒܵܕܼܵܐ ܕܕܼܵܪܹ̈ܐ ܬܠܵܬܼܵܐ\nܕܗܵܘܹ̇ܐ ܙܲܪܥܵܟ ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܘܟܸܢ ܡܸܬܼܚܲܪܲܪ ܀ :ܬܠܵܬܼܵܐ ܣܲܒܼ ܠܵܟ ܕܲܛܠܹܝܢ ܘܲܦܐܹܝܢ ܠܦܘܼܬܼ ܢܵܡܘܿܣܵܐ\nܕܗܵܟܲܢ ܬܵܒܲܥ̇ ܕܢܸܗܘܘܿܢ ܕܸܒܼܚܹ̈ܐ ܢܵܡܘܿܣܵܝܹ̈ܐ ܀ :ܦܲܠܸܓܼ ܐܸܢܘܿܢ ܘܣܝܼܡ ܗܲܕܵܡܵܐ ܠܘܼܩܒܲܠ ܚܲܒܼܪܹܗ\nܘܨܘܼܪ ܫܘܼܥܒܵܕܗܘܿܢ ܟܲܕܼ ܡܸܫܬܲܚܩܝܼܢ ܚܲܕܼ ܠܘܼܩܒܲܠ ܀ :ܒܝܲܕܼ ܫܘܿܦܢܝܼܢܵܐ ܘܲܒܼܒܲܪ ܝܵܘܢܵܐ ܕܠܵܐ ܡܸܬܼܦܲܠܓܼܝܼܢ\nܡܬܼܘܿܠ ܕܘܼܝܵܪܗܘܿܢ ܕܲܒܼܓܼܵܘ ܚܘܼܪܒܵܐ ܘܲܒܼܓܼܵܘ ܫܲܝܢܵܐ ܀ :ܒܛܲܝܪܵܐ ܕܢܵܚ̇ܬܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ ܕܲܡܦܲܠܸܓܼ ܐܲܢ̄ܬܿ\nܨܘܼܪ ܢܸܟܼܝܵܢܹ̈ܐ ܕܡܲܟܹܿܝܢ ܠܲܒܼܢܲܝ̈ܢ ܥܲܡܡܹ̈ܐ ܛܪ̈ܘܼܢܹܐ ܀ :ܒܗܵܝ̇ ܕܲܒܼܛܝܼܠ ܠܵܟ ܘܢܵܛ̇ܪܲܬܿ ܕܸܒܼܚܲܝ̈ܟ ܡ̣ܢ ܦܵܪܲܚܬܼܵܐ\nܥܗܲܕܼ ܠܲܒܼܛܝܼܠܘܼܬܼܝ ܕܲܟܼܡܐ ܒܛܝܼܠ ܠܵܗ̇ ܥܲܠ ܝܲܠ̈ܕܵܬܼܵܟ ܀ :ܒܕܲܥܪܲܒܼ ܫܹܡܫܵܐ ܘܟܸܢ ܐܸܬܼܩܲܒܲܠ ܙܢܲܝ̈ ܕܸܒܼ̈ܚܵܬܼܵܟ\nܩܢܝܼ ܒܘܼܝܵܢܵܐ ܕܪܲܚܝܼܩ ܙܲܒܼܢܵܐ ܕܡܘܼܠܟܵܢܝ ܨܹܐܕܲܝܟ ܀ :ܒܕܸܐ ܟܼܠ݂ܲܬ̤ ܢܘܼܪܵܐ ܘܓܸܡ̣ܪܵܬ̤ ܕܸܒܼܚܲܝ̈ܟ ܗܲܢܝܼܵܐܝܼܬܼ\nܚܙܝܼ ܕܲܒܼܣܸܡ ܠܝܼ ܨܹܒܼܝܵܢ ܚܘܼܒܵܟ ܛܵܒܼ ܡ̣ܢ ܕܸܒܼܚܹ̈ܐ ܀ :ܗܵܠܹܝܢ ܝܠܸܦ̣ ܐܲܒܼܪܵܡ ܓܲܒܼܝܵܐ ܒܩܵܠܵܐ ܓܲܠܝܵܐ\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܲܥܬܼܝܼܕܼ ܙܲܒܼܢܵܐ ܕܡܸܬܼܕܲܡܪ̈ܵܢ ܒܹܗ ܀ :ܗܵܪܟܵܐ ܒܠܸܠܝܵܐ ܗܘ̤ܵܐ ܬܘܼܪܓܵܡܵܐ ܕܐܲܝܠܹܝܢ ܕܲܬܼܢܹ̇ܝܬ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܒܚܸܠܡܵܐ ܐܵܦܠܵܐ ܒܚܸܙܘܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀","english":"Take the animals and make sacrifices to Shem the Honorable,\nand I will teach you how your kingdom will be against you. The three animals are a type of the three generations,\nthat your seed will be a house of remembrance and will be freed. Take three for yourself to slay and to offer according to the law,\nso that thus the law of the sacrifices will follow. Divide the flesh and place a limb opposite its companion,\nand form a type of their worship while one is being washed opposite. Through the channels and through the dry land that is not divided,\ntell of their dwelling within the desert and within the flood. With the bird that descends upon the limbs that you divide,\nform types that will humble the rebellious peoples. With that which is nullified for you and you preserve your sacrifices from flight,\nremember my nullification, how it was nullified over your children. When the sun sets and the remainder of your sacrifices is received,\nstand in the distance of the time of your kingdom against you. When the mountain is finished and your sacrifices are completed easily,\nsee that your good will is pleasing to me more than sacrifices. These things Abraham the Chosen One learned in a clear voice,\nand he believed and confirmed the time of the sacrifice that is wondrous in him. Here at night was the interpretation of those who were hidden,\nnot in a dream nor in a spiritual vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܒܼ ܚܲܝ̈ܘܬܼܵܐ","severity":"info","text":"The phrase 'take the animals' likely refers to the sacrificial animals (probably sheep or goats) that Abraham is instructed to offer to Shem, a figure from the patriarchal narratives.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܹܡܝ ܝܲܩܝܼܪܵܐ","severity":"info","text":"Shem the Honorable (Shem, son of Noah) is here presented as a recipient of sacrifices, a role not found in the biblical text but attested in later Syriac traditions that elevate Shem as a priestly or kingly figure.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܣܲܒܼ ܠܵܟ","severity":"info","text":"The passage is structured around a series of imperatives addressed to Abraham, each introducing a symbolic action (taking animals, dividing flesh, forming types) that is then interpreted as a prophecy of future events.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ ܓܲܒܼܝܵܐ","severity":"info","text":"Abraham the Chosen One (Abraham) is the patriarch whose sacrificial actions are here reinterpreted as a typological prefiguration of later Christian mysteries, a common exegetical move in Syriac literature.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܘܼܪܓܵܡܵܐ","severity":"info","text":"The term 'interpretation' (turgama) indicates that the nocturnal revelation to Abraham is presented as an allegorical or typological exegesis, not a literal dream or vision, aligning with Narsai's didactic and symbolic method.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܠܸܠܝܵܐ","severity":"caution","text":"The phrase 'at night' may be a textual corruption or a deliberate contrast with the daytime sacrificial rituals; the Syriac is clear, but the intended symbolic contrast is ambiguous.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three animals' is not specified; they may be generic sacrificial victims or a specific set (e.g., bull, goat, sheep).","The phrase 'your kingdom will be against you' is obscure; it may refer to a future conflict or a spiritual trial."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܓܠ̣ܵܐ ܒܘܼܕܵܩܵܐ ܕܐܝܼܬܼ ܒܹܗ ܚܸܙܙܵܐ ܠܩܵܠܵܐ ܓܫܝܼܡܵܐ\nܐܲܟܼܡܵܐ ܕܲܦܪ݂ܲܫ ܦܲܓܼܪܵܐ ܕܐ̄ܢܵܫܵܐ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀ :ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܙܢܲܝ̈ ܓܸܠܝܵܢܵܘ̈ܗܝ\nܒܗܵܘܿܢܵܐ ܕܲܡܥܵܕܼ ܟܝܵܢܵܐ ܓܫܝܼܡܵܐ ܠܡܸܬܼܒܲܩܵܝܘܼ ܀ :ܒܗܵܢ ܐܸܣܕܲܡܵܐ ܥܲܠ ܗ̄ܘ̣ܵܐ ܨܹܐܕܼܵܘܗܝ ܗܘ̤ ܘܲܕܼܥܲܡܹܗ\nܘܟܲܕܼ ܠܲܝܬܿ ܓܘܼܫܡܵܐ ܚܵܘܝܹܗ ܬܲ̇ܡ̇ܢ ܚܙܵܬܼܵܐ ܕܓܼܘܼܫܡܵܐ ܀ :ܬܠܵܬܼܵܐ ܓܲܒܼܪ̈ܝܼܢ ܚܙ̣ܵܐ ܙܲܕܿܝܼܩܵܐ ܒܲܬܼܪܲܥ ܒܲܝܬܹܿܗ\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܓܲܒܼܪܵܐ ܠܦܘܼܬ ܐܸܣܟܹܿܡܵܐ ܀ :ܗܵܝ̇ ܕܲܥܬܼܝܼܕܼܵܐ ܓܠ̣ܵܐ ܠܹܗ ܠܟܹܐܢܵܐ ܒܗܵܕܹܐ ܕܲܣܥ݂ܲܪ\nܕܲܥܬܼܝܼܕܼ ܝܲܠܕܹܿܗ ܕܢܸܥܡܲܪ ܒܲܒܼܪܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܒܪܹܗ ܕܐܲܒܼܪܵܗܵܡ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܗܘܹܐ ܢܵܘܣܵܐ ܠܚܘܼܒܹܿܗ\nܘܩܲܕܹܿܡ ܕܲܪܫ̣ܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܕܸܢܚܹܗ ܥܲܕܼܠܵܐ ܢܸܕܢܲܚ ܀ :ܕܸܢܚܹܗ ܒܲܕܸܿܩ ܥܲܠ ܡܲܥܲܠܬܵܐ ܕܲܠܒܹܝܬܼ ܥܲܒܼܕܹܿܗ\nܕܐܸܡܲܬܼܝ ܕܢܸܕܼܢܲܚ ܠܵܐ ܢܸܬܼܢܲܟܼܪܸܐ ܫܪܵܪܵܐ ܠܐ̄ܪܵܙܵܐ ܀ :ܦܲܓܼܪܵܐ ܕܝܼܠܹܗ ܡ̇ܢܹܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܦܲܓܼܪܵܢܘܼܬܹܗ\nܘܚܵܘܝܵܗ̇ ܒܐ̄ܪܵܙܵܐ ܥܲܕܼܠܵܐ ܬܸܗܘܹܐ ܦܲܓܼܪܵܢܵܐܝܼܬܼ ܀ :ܒܫܸܡ ܪܲܒܿܘܼܬܹܗ ܩܵܪܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܲܕܼܒܼܝܼܚܘܬܼܵܐ\nܘܐܲܪܟܸܿܢ ܚܘܼܒܹܿܗ ܘܲܩܪ̣ܵܐ ܢܲܦܫܹܗ ܒܲܫܡܵܐ ܕܓܼܒܼܪܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܓܲܒܼܪܵܐ ܚܵܐܲ݁ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܐܵܦ ܐܲܒܼܪܵܗܵܡ\nܘܡܸܬܼܪܲܥܹܐ ܗ̄ܘ̣ܵܐ ܕܲܠܙܲܕܿܝܼܩܹ̈ܐ ܡܝܲܩܲܪ ܘܲܡܢܝܼܚ ܀ :ܚܙܵܬܼܵܐ ܕܢܲܟܼܦܹ̈ܐ ܡܸܬܼܥܲܛܲܦ ܗ̄ܘ̣ܵܐ ܡ̇ܪܵܐ ܘܥܲܒܼܕܵܘ̈ܗܝ\nܘܲܕܼܚܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܘܲܪܚܝܼܡܝܼܢ ܗ̄ܘ̣ܵܘ ܒܥܲܝܢܲܝ̈ ܟܹܐܢܵܐ ܀","english":"A revelation of a test in which there is a vision for the dense voice, how it separates the body of a man from his companion. Corporeally it would show him the visions of his revelations, in the vapor that passes through the dense nature to be investigated. By this seal he would close his hunt and his people, and when there is no body, the vision of the body is seen. The righteous one saw three men at the door of his tent, and he received them as a man according to the form. That which is future was revealed to the priest in this that he performed, that the future son of his seed would dwell in his son sacrificially. The son of Abraham was destined to be a yoke for his sacrifice, and before he set out on the path of his sacrifice, the just one sacrificed. His sacrifice examined the entrance to the house of his servant, so that when he sacrificed, the truth would not be hindered from the mystery. His body would bring his corporeality to her, and show her in mystery until she becomes corporeal. By the name of his greatness he would call him in sacrifice, and he bent his sacrifice and called himself by the name of a man. As with a man, Abraham also looked upon him, and he was revealed to honor and comfort the righteous. The vision of the rocks was turned by the Lord and his servants, and they were fearful and beloved in the eyes of the priest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠ̣ܵܐ ܒܘܼܕܵܩܵܐ","severity":"info","text":"The phrase ܓܠ̣ܵܐ ܒܘܼܕܵܩܵܐ (gelyā būdāqā) means 'revelation of a test' or 'revelation by testing,' likely referring to a divine trial or probationary vision. The term ܒܘܼܕܵܩܵܐ (būdāqā) is a Syriac loan from Greek βοῦς (bous) via a Semitic root, but here it denotes a test or assay.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܵܠܵܐ ܓܫܝܼܡܵܐ","severity":"info","text":"The phrase ܩܵܠܵܐ ܓܫܝܼܡܵܐ (qālā gšīmā) literally 'dense voice' or 'thick voice' is unusual. It may denote a corporeal or material sound, contrasting with spiritual revelation. Narsai often uses ܩܵܠܵܐ (qālā) for 'voice' or 'word,' and ܓܫܝܼܡܵܐ (gšīmā) for 'dense' or 'material.'","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܓܲܒܼܪ̈ܝܼܢ ܚܙ̣ܵܐ ܙܲܕܿܝܼܩܵܐ ܒܲܬܼܪܲܥ ܒܲܝܬܹܿܗ","severity":"info","text":"The righteous one seeing three men at the tent door echoes Genesis 18:1-2, where Abraham sees three visitors (angels) at the entrance of his tent. Narsai interprets this as a vision of the Trinity or a typological prefiguration.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܹܗ ܕܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The reference to 'the son of Abraham' (Isaac) as a 'yoke for his sacrifice' alludes to the Akedah (Genesis 22). Narsai presents Isaac as a type of Christ, whose sacrifice is voluntary and redemptive, a common theme in Syriac typology.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙܵܬܼܵܐ ܕܢܲܟܼܦܹ̈ܐ","severity":"info","text":"The phrase 'vision of the rocks' (ḥzātā d-akkāpē) may be a structural marker, introducing a symbolic or allegorical vision. The 'rocks' could represent steadfastness or the stony hearts of the unrighteous, transformed by the Lord and his servants.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܥܲܡܹܗ","severity":"caution","text":"The phrase ܘܲܕܼܥܲܡܹܗ (w-daʿameh) is ambiguous: it could mean 'and his people' or 'and his support.' The English draft reads 'and his people,' but the Syriac may intend a collective noun. The sense is uncertain.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous one' (zaddīqā) is not explicit; it may be Abraham or a generic patriarch. The phrase 'dense voice' (qālā gšīmā) is obscure and may be a technical term for a material or prophetic utterance. The 'vision of the rocks' (ḥzātā d-akkāpē) is unclear in its referent."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܒܚܘܼܒܵܐ ܪܲܒܵܐ ܩܲܒܸܿܠ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܟܹܐܢܹ̈ܐ\nܘܐܲܢܝܼܚ ܐܸܢܘܿܢ ܒܐܘܼܟܼܠܵܐ ܘܫܸܩܝܵܐ ܦܲܓܼܪܵܢܵܝܵܐ ܀ :ܚܙܵܬܼܵܐ ܕܐܘܼܟܼܠܵܐ ܡܚܵܘܹܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܘܟܲܕܼ ܐܵܟܼ̇ܠܝܼܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܐܵܟܼ̇ܠܝܼܢ ܗ̄ܘ̣ܵܘ ܫܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܠܚܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܡܢܝܼܚ ܗ̄ܘ̣ܵܐ ܚܘܼܒܿܗܘܿܢ ܒܐܘܼܟܼܠܵܐ ܕܚܵܘܝܼܘ\nܠܵܘ ܕܐܵܟܼ̇ܠܝܼܢ ܗ̄ܘ̣ܵܘ ܐܸܠܵܐ ܐܲܠܦܘܼܗܝ ܪܸܚܡܲܬܼ ܚܘܼܒܿܗܘܢ ܀ :ܪܸܚܡܲܬܼ ܚܘܼܒܹܿܗ ܚܵܘܝܼ ܛܵܒܼܵܐ ܒܐܲܝܠܹܝܢ ܕܲܣܥ݂ܲܪ\nܕܥܲܠ̣ ܨܹܝܕܼ ܥܲܒܼܕܹܿܗ ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܟܲܕܼ ܠܵܐ ܡܓܲܫܲܡ ܀ :ܬܪܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܓܲܫܹܡ ܥܲܡܹܗ ܒܗܵܝ̇ ܡܲܥܲܠܬܵܐ\nܠܵܘ ܕܐܸܬܼܓܲܫܲܡ ܐܸܠܵܐ ܕܲܢܛ݂ܲܪ ܙܢܵܐ ܕܲܚܙܵܬܼܵܐ ܀ :ܚܙܵܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܓܹܝܪ ܗܵܝ̇ ܕܐܸܬܼܚܲܙܝܲܬ̤ ܓܘܼܫܡܵܢܵܐܝܼܬܼ\nܘܗܵܢܵܘ̇ ܬܲܗܪܵܐ ܕܟܲܕܼ ܠܲܝܬܿ ܓܘܼܫܡܵܐ ܨܵܪܲܬ̤ ܓܘܼܫܡܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܣܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܨܹܐܝܕܼ ܐܲܒܼܪܵܗܵܡ\nܕܚܵܘܝܼ ܝܵܬܹܗ ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܟܲܕܼ ܠܵܐ ܚܵܘܝܼ ܀ :ܚܵܘܝܼ ܓܘܼܫܡܵܐ ܟܲܕܼ ܠܲܝܬܿ ܓܘܼܫܡܵܐ ܠܐܲܠܵܗܘܼܬܹܗ\nܘܐܸܟܲܠ̣ ܘܐܸܫܬܿܝܼ ܟܲܕܼ ܠܵܐ ܡܩܲܒܸܿܠ ܟܝܵܢܹܗ ܐܘܼܟܼܠܵܐ ܀ :ܠܲܝܬܿ ܠܲܟܼܝܵܢܹܗ ܟܝܵܢܵܝ̈ܬܼܵܐ ܕܐܝܼܬܼ ܠܲܟܼܝܵܢܹ̈ܐ\nܕܐܵܦ ܗܘ̤ ܟܝܵܢܹܗ ܢܘܼܟܼܪܵܝ ܗ̄ܘ̣ ܠܹܗ ܫܡܵܐ ܕܲܟܼܝܵܢܹ̈ܐ ܀ :ܡ̣ܢ ܠܵܐ ܫܡܵܗܹ̈ܐ ܡܟܲܢܹܝܢܲܢ ܠܹܗ ܫܡܵܐ ܕܲܟܼܝܵܢܹ̈ܐ\nܒܗܵܝ ܕܲܥܒܼܝܼܕܼܵܐ ܡܥܵܕܼ ܡܸܬܼܚܲܫܚ ܒܡܸܕܹܿܡ ܕܲܡܟܼܵܢ ܀ :ܒܗܵܢܵܐ ܥܝܵܕܼܵܐ ܩܝܼܪܵܐ ܠܲܟܼܝܵܢܹܗ ܡ̇ܪܹܐ ܟܝܵܢܹ̈ܐ\nܕܥܲܠ݂ ܨܹܝܕܼ ܐ̄ܢܵܫܵܐ ܒܐܸܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܀","english":"In great love he received Enoch like the angels,\nand Enoch rested in food and drink corporeally. A vision of food would show him the corporeal,\nand when they ate they did not truly eat. For the love of Abraham he extended his love in the food of the vision,\nnot that they ate, but he taught them the mercy of his love. The mercy of his love shows the good in those who act,\nconcerning the side of his servant corporeally while not being corporeal. Two spirits he embodies with him in that entry,\nnot that he was embodied, but that he preserved the form of the vision. For it was a vision that was seen corporeally,\nand that wonder, when there is no body, forms a body. The great wonder the Creator performed for Abraham,\nthat he might show him his divinity corporeally while not showing it. He shows a body when there is no body for his divinity,\nand he ate and drank while his nature did not receive food. His nature has no natural properties that belong to natures,\nfor even his nature is a remembrance for him of the name of natures. From the names we learn the name of natures,\nin that what is made is accustomed to be affected by something that is like it. In this custom his nature is bound, the Lord of natures,\nconcerning man, in the form of man, in the name of the one who asked.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts Enoch's incorporeal consumption with Abraham's visionary meal, emphasizing that the divine shows corporeally what has no body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ܚܘܼܒܵܐ (ḥubbā) means 'love' but here carries a technical sense of divine affection or grace that enables visionary experience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Enoch 'received in great love like the angels' echoes Genesis 5:24 and the tradition of Enoch's translation, while Abraham's meal recalls Genesis 18:1-8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai draws on the Syriac exegetical tradition that interprets the theophany to Abraham at Mamre as a type of Eucharistic or visionary encounter, where the divine appears in corporeal form without material substance.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Enoch's incorporeal eating to Abraham's visionary meal, then to a theological reflection on the nature of divine manifestation, forming a chiastic pattern around the paradox of corporeal vision without body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܠܵܐ ܐܵܟܼ̇ܠܝܼܢ ܗ̄ܘ̣ܵܘ ܫܲܪܝܼܪܵܐܝܼܬܼ ('they did not truly eat') is ambiguous: it may mean the eating was visionary rather than physical, or that it was real but not in a material sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they did not truly eat' could be read as denying the reality of the consumption or affirming its non-material nature.","The identity of 'the one who asked' at the end is unclear; it may refer to Abraham or to a generic human seeker."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܗܘ̤ܵܬܼ ܗܵܝ̇ ܕܲܗܘ̤ܵܬܼ ܒܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܠܵܐ ܐ̄ܢܵܫ ܢܸܪܢܹܐ ܕܫܲܪܝܼܪܵܐܝܼܬܼ ܗܘ̤ܵܬܼ ܐܲܝܟ ܕܲܟܼܬܼܝܼܒܼ ܀ :ܡܘܼܫܹܐ ܟܲܬܼ̣ ܒܵܗ̇ ܠܗܵܝ̇ ܡܲܥܲܠܬܵܐ ܐܲܝܟ ܕܐܸܬܼܦ̣ܿܩܕܼ\nܘܣܵܡ̣ܵܗ̇ ܒܣܸܦܪܹܗ ܐܲܝܟ ܫܲܬܼܐܸܣܬܼܵܐ ܠܒܸܢܝܵܢ ܩܘܼܫܬܵܐ ܀ :ܠܒܸܢܝܵܢ ܩܘܼܫܬܵܐ ܣܥ݂ܲܪ ܟܠ ܕܲܣܥ݂ܲܪ ܡ̇ܪܵܐ ܒܥܲܒܼܕܵܘ̈ܗܝ\nܘܛܵܒܼ ܡ̣ܢ ܟܠܗܹܝܢ ܗܵܕܹܐ ܕܲܣܥ̣ܲܪ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ ܀ :ܒܙܲܪܥܹܗ ܕܐܲܒܼܪܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܥܒܸܿܕܼ ܦܘܼܪܩܵܢ ܐܢܵܫܵܐ\nܘܝܲܩܪܹܗ ܠܟܹܐܢܵܐ ܒܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܕܕܼܵܢܚ̇ ܡܸܢܹܗ ܀ :ܠܵܐ ܟܹܝܬܼ ܢܸܪܢܹܐ ܪܸܢܝܵܐ ܣܲܟܼܠܵܐ ܥܲܠ ܒܵܪܘܿܝܵܐ\nܐܲܝܟ ܡ̇ܐ ܕܪܵܢܹ̇ܝܢ ܗܲܪ̈ܛܝܼܩܹܐ ܠܦܝܼܓܲܝ̈ ܠܸܒܵܐ ܀ :ܪܸܢܝܵܐ ܣܲܟܼܠܵܐ ܫܸܡܥܹ̇ܬܼ ܕܪܵܢܹ̇ܝܢ ܥܲܠ ܕܐܲܝܟ ܗܵܠܹܝܢ\nܘܡܸܛܠ ܗܵܕܹܐ ܥܸܗ̇ܕܹܿܬܼ ܐܸܢܘܿܢ ܒܡܸܨܥܲܬܼ ܡܸܠܲܝ̈ ܀ :ܡܸܛܠܵܬܼܗܘܿܢ ܪܕܹܝ̇ܬܼ ܒܲܫܒܼܝܼܠܵܐ ܕܬܸܢܝܵܐ ܕܡܸܠܹ̈ܐ\nܕܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܹܗ ܠܬܼܵܘܫܵܐ ܣܲܢܝܵܐ ܕܪ̣̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܠܵܐ ܛܲܥܝܵܐ ܠܝܼ ܕܲܟܼܡܵܐ ܡܕܼܵܘܲܕܼ ܫܒܼܝܼܠ ܡܸܠܲܝ̈ܗܘܿܢ\nܘܲܟܼܡܵܐ ܕܠܝܼܠ ܠܗܘܿܢ ܠܲܡܥܲܩܵܡܘܼ ܠܲܬܼܪ̈ܝܼܨܵܬܼܵܐ ܀ :ܒܲܡܥܲܩܢܘܼܬܼܗܘܿܢ ܚܵܪ̣ܘ ܚܘܼܫܵܒܲܝ̇ ܥܸܕܵܢܝܼ̈ܢ\nܘܠܵܐ ܫ̣ܠܝܼܘ ܘܫܵܠܹ̇ܝܢ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ ܕܥܲܡ ܒܝܼܫܘܼܬܼܗܘܿܢ ܀ :ܫܸܡ ܒܝܼܫܘܼܬܼܗܘܿܢ ܬܢܹ̇ܝܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐ ܣܲܓܿܝܼ̈ܐܬܼܵܐ\nܠܵܘ ܕܐܸܫܬܲܒܼܗܲܪ ܐܸܠܵܐ ܕܐܲܟܸܿܣ ܠܠܵܐ ܪܲܕܼܝܘܼܬܼܗܘܿܢ ܀ :ܠܵܐ ܪܲܕܼܝܵܐܝܼܬܼ ܪܵܕܹܝܢ ܟܠܫܵܥ ܒܐܘܼܪܚܵܐ ܕܣܸܦܪܹ̈ܐ\nܘܲܡܕܵܘܕܼܝܼܢ ܠܵܗ̇ ܠܡܲܪܕܿܝܼܬܼ ܐ̄ܢܵܫܵܐ ܒܚܸܪ̈ܝܵܢܲܝܗܘܿܢ ܀","english":"d the vision to Abraham, that which was in the house of Abraham, and it was not a true corporeal vision as it is written. Moses wrote in it that entry as he was commanded, and placed it in his book as a foundation for the inquiry of truth. For the inquiry of truth, the Lord did everything he did in his deeds, and it is better than all this that he did with Abraham. Through the seed of Abraham, he was destined to accomplish the salvation of man, and his honor for the church in the mystery of the salvation that suffers from him. Do not think, then, a foolish thought about the Creator, as the heretics think with their foolish hearts. The foolish thought that they think about such things, and because of this Enoch entered into the midst of words. Their reasons I have pursued in the path of the interpretation of words, so that a man may know the hidden benefit of their thoughts. Do not be ignorant of how much David has woven the path of their words, and how much he has labored to obscure the truths. In their obscurity, the thoughts of the churches have become dark, and they have not ceased and do not cease from the accusation of their evil. The name of their evil has been repeated in many sacrifices, not to boast but to cover their unrighteousness. Unrighteously they always walk in the path of the scriptures, and they lead the discipline of man astray with their interpretations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the corporeal vision given to Abraham with the true nature of divine revelation, emphasizing that Moses recorded it as a foundation for the inquiry of truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪܩܵܢ","severity":"info","text":"The term ܦܘܼܪܩܵܢ (purqānā) means 'salvation' or 'redemption,' a key concept in Syriac theology, here linked to Abraham's seed and the mystery of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to heretics with 'foolish thoughts' likely targets Gnostic or dualist groups, common polemical opponents in Narsai's works.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"Moses is cited as the author of the Pentateuch, writing the entry (likely Genesis 18) as commanded, grounding the vision in scriptural authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Abraham to Enoch, then to a polemic against heretics, and finally to David's role in obscuring truths, creating a layered argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the name of their evil has been repeated in many sacrifices' is ambiguous; it may refer to liturgical practices or metaphorical offerings, and the reading here follows the sense of covering unrighteousness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the churches' (ܥܸܕܵܢܝܼ̈ܢ) is unclear—whether specific communities or a general term for Christian assemblies.","The phrase 'many sacrifices' (ܙܲܒܼ̈ܢܵܬܼܵܐ ܣܲܓܿܝܼ̈ܐܬܼܵܐ) could be literal or metaphorical; the reading here takes it as a rhetorical device."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܒܚܸܪ̈ܝܵܢܲܝܗܘܿܢ ܓܲܪܓܼܘܼܢܝ ܐܵܦ ܠܝܼ ܒܟܼܠ ܥܸܕܼܵܢܝܼ̈ܢ\nܘܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܝܼ ܕܐܸܪܕܹܿܐ ܒܫܸܠܝܵܐ ܒܐܘܼܪܚܵܐ ܕܡܸܠܲܝ̈ ܀ :ܒܲܫܒܼܝܼܠ ܚܸܙܘܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ ܪܓܼܝܼܓܼ ܐ̄ܢܵܐ ܕܐܸܪܕܹܿܐ\n:ܕܐܸܕܲܥ ܘܐܵܘܕܲܥ ܕܡ̇ܢܲܐ ܗ̄ܝ̣ ܥ̣ܠܬܼܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ\n:ܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܚܙܹ̇ܝܬܼ ܕܲܣܒܼܝܼܣܝܼܢ ܒܟܼܠܗܘܿܢ ܫܘܼܦܪܹ̈ܐ\nܘܡܸܫܬܿܥܹܝܢ ܠܵܗ̇ ܠܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܒܲܦܓܲܪ ܘܒܼܪܘܚ ܀ :ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ ܫ̣ܡܲܥ ܐܵܦ ܐܝܼܣܚܵܩ ܡܲܡܠܠܵܐ ܕܪܘܼܚܵܐ\nܕܲܡܥܲܗܸܕܼ ܠܹܗ ܗܵܘ̇ ܡܘܼܠܟܵܢܵܐ ܕܲܠܘܵܬܼ ܐܲܒܼܘܼܗܝ ܀ ܒܡܘܼܠܟܵܢ ܐܲܒܼܘܼܗܝ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܒܲܪ ܚܲܟܿܝܼܡܵܐ ܀ ܘܡܸܬܼܚܲܦܲܛ ܗ̄ܘ̣ܵܐ ܕܢܲܫܠܸܡ ܠܲܒܼܢܵܘ̈ܗܝ ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܀ :ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܛܲܝܸܒܼ ܢܲܦܫܹܗ ܠܘܵܬܼ ܒܘܼܪ̈ܟܵܬܼܵܐ\nܘܲܨܒܼܵܐ ܕܢܸܿܬܸܿܠ ܘܲܟܼܝܼܠܵܝܗܝ ܪܸܡܙܵܐ ܐܲܠܵܗܵܝܵܐ ܀ :ܠܥܹܣܘܿ ܒܘܼܟܪܵܐ ܨܒܼܵܐ ܕܲܢܒܲܪܸܟ ܡܠܸܐ ܒܘܼܪ̈ܟܵܬܼܵܐ\nܘܠܵܐ ܐܦܸܣ ܠܹܗ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܫܲܠܝ̣ܛ ܥܲܠ ܟܠ ܀ :ܐܲܝܟ ܕܒܼܵܐܓܼܘܿܢܵܐ ܪܡܸܐ ܗ̄ܘ̣ܵܐ ܟܹܐܢܵܐ ܒܓܼܘܼܠܵܢ ܡܸܠܵܘ̈ܗܝ\nܘܒܼܵܥܹ̇ܐ ܕܢܸܬܸܿܠ ܘܲܟܼܠܹܐ ܘܩܵܐܹ̇ܡ ܒܹܝܬܼ ܦܘܠܵܓܹ̈ܐ ܀ :ܐܘܿ ܠܬܸܕܼܡܘܼܪܬܵܐ ܕܨܹܝܕܼ ܙܲܕܿܝܼܩܵܐ ܡܸܣܬܲܥܪܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܿܪܓܼܝܼܓܼ ܕܢܸܬܸܿܠ ܘܠܵܐ ܡܨܹܐ ܓܵܡܲ݁ܪ ܕܥܵܨܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܘܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܣܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܒܨܸܒܼܝܵܢ ܥܲܒܼܕܹܿܗ\nܘܝܲܗ̄ܒܼ݂ ܡܘܼܠܟܵܢܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܠܲܕܼܫܵܘܹ̇ܐ ܠܹܗ ܀ :ܗܵܪܟܵܐ ܒܚܘܼܒܵܐ ܥܨ̣ܵܝܗܝ ܠܲܬܼܪܝܼܨܵܐ ܠܡܸܣܥܲܪ ܗܵܠܹܝܢ\nܘܛܵܒܼ ܟܹܐܢܵܐ ܗ̄ܘ̣ܵܬܼ ܗܵܝ̇ ܕܐܸܣܬܲܥܪܲܬ̤ ܒܲܬܼܪܹܝܢ ܐܲܚܝܼ̈ܢ ܀","english":"In my investigations I also, in every age,  \nand they did not give me to walk in silence on the path of words.  \nOn the path of divine visions I desired to walk,  \nto know and to make known what the cause of their changes is.  \n\nTheir changes I saw are founded in all their forms,  \nand the word of truth is mingled in body and spirit.  \nIn body and spirit also Isaac heard the speech of the spirit,  \nwhich reminded him of that kingdom which was with his father.  \nIn the kingdom of his father the wise son was sought,  \nand he was eager to deliver to his desires the kingdom of life.  \nLike a good athlete he prepared himself for the blessings,  \nand desired that the divine sign be given and completed.  \nFor Esau the firstborn he desired to bless, full of blessings,  \nbut that command which rules over all did not permit him.  \nLike a wrestler he cast a stone into the midst of his words,  \nand sought that it be given and stand and remain in the midst of divisions.  \nOr at the wonder that was wrought concerning the righteous one,  \nhe desired that it be given, but he could not complete it, for it was disobedient to him.  \nAnd when the Creator did not wish to act by the will of his servant,  \nhe gave the kingdom of the house of Abraham to one who was worthy of it.  \nHere, in love, their disobedience to the upright one to perform these things,  \nand the stone was good that was cast between the two brothers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker describes his own investigations across ages, denied a silent path of words, and his desire to walk the path of divine visions to understand their changes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܼܠܟܵܢܵܐ","severity":"info","text":"The Syriac term malkuta (ܡܘܼܠܟܵܢܵܐ) means 'kingdom' or 'reign', here referring to the spiritual or covenantal kingdom associated with Abraham and Isaac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to the biblical narrative of Isaac blessing Jacob and Esau (Genesis 27), where Isaac intends to bless Esau but is overruled by divine command, and Jacob receives the blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai interprets the patriarchal narratives as typological of divine revelation, where physical events (body) and spiritual meanings (spirit) are intertwined, reflecting a common Syriac exegetical method.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general reflection on divine visions to a specific example of Isaac, then to the conflict between Jacob and Esau, using athletic and wrestling metaphors to illustrate spiritual struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., 'the stone was good that was cast between the two brothers' may refer to a metaphorical obstacle or a divine sign; the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the stone' cast between the brothers is unclear; it may symbolize a divine test or a boundary.","The phrase 'the word of truth is mingled in body and spirit' could be read as a hermeneutical principle or a description of Isaac's experience."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܝܲܥܩܘܿܒܼ ܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܲܚܙܹܐ ܠܹܗ ܟܠ\nܘܩܲܕܹܿܡ ܘܲܓܼܒܼܵܝ݂ܗܝ ܥܲܕܼܠܵܐ ܢܸܦܘܿܩ ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ ܀ :ܟܹܐܢܵܐ ܡ̇ܕܹܝܢ ܓܒܼܝܼܬܼܵܐ ܕܲܓܼܒܼܵܐ ܐܲܠܵܗ ܟܠܵܐ\nܘܫܵܘܝܲܬܼ ܕܬܸܗܘ̤ܐ ܢܵܛ̇ܪܲܬܼ ܓܲܙܵܐ ܕܡܘܿܠܟܵܢ ܚܲܝܹ̈ܐ ܀ :ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܛܥܝܼܢ ܗ̄ܘ̣ܵܐ ܝܲܥܩܘܿܒܼ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܹܗ\nܘܲܚ̣ܘܲܩ ܒܐܘܼܪܚܵܐ ܘܲܚ̣ܙܵܐ ܚܸܙܘܵܐ ܒܫܘܼܪܵܝ ܐܘܼܪܚܹܗ ܀ :ܚܙ̣ܵܐ ܣܸܒܿܠܬܼܵܐ ܕܩܵܝ̇ܡܵܐ ܒܐܲܪܥܵܐ ܘܪܹܫܵܗ̇ ܒܪܵܘܡܵܐ\nܘܐܲܠܵܗ ܟܠܵܐ ܠܥܸܠ ܡ̣ܢ ܪܵܘܡ̇ܐ ܕܐܲܪܝܼܟܼܘܼܬܼܵܗ̇ ܀ :ܚ̣ܙܵܐ ܡܲܠܲܐܟܹ̈ܐ ܕܣܵܠ̇ܩܝܼܢ ܘܢܵܚ̇ܬܼܝܼܢ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܲܡܫܲܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܨܸܒܼܝܵܢ ܡ̇ܪܝܵܐ ܕܫܲܕܲܪ ܐܸܢܘܿܢ ܀ :ܗܵܢܵܐ ܗ̄ܘ̣ ܚܸܠܡܵܐ ܕܲܚܙ̣ܵܐ ܝܲܥܩܘܿܒܼ ܠܵܘ ܥܸܠܵܘܹ̈ܐ\nܘܟܲܕܼ ܕܲܡܝܼܟ ܗ̄ܘ̣ܵܐ ܚܙ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܥܲܝܢܹ̈ܐ ܚܙ̣ܵܐ ܠܣܸܒܿܠܬܼܵܐ ܘܠܵܐ ܠܪ̈ܘܼܚܵܢܹܐ\nܐܵܦܠܵܐ ܠܡܵܪܝܵܐ ܡܨܹܐ ܗ̄ܘ̣ܵܐ ܕܢܸܚܙܹܐ ܐܲܝܟ ܒܲܪܢܵܫܵܐ ܀ :ܚܙܵܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܓܹܝܪ ܕܲܡܚܵܘܝܵܐ ܗ̄ܘ̣ܵܬܼ ܙܢܲܝ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܲܡܒܲܕܿܩܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܡܲܚܲܬܿܬܹܿܗ ܘܥܲܠ ܡܲܣ̣ܿܩܬܹܿܗ ܀ :ܠܹܗ ܡܠܲܒܸܿܒ̣ ܗ̄ܘ̣ܵܐ ܡܲܣܩܵܐ ܘܡܲܚܬܼܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܠܵܐ ܬܸܡܐܲܢ ܠܹܗ ܒܥܲܡܠܵܐ ܕܐܘܼܪܚܹܗ ܀ :ܘܐܸܢ ܪ̈ܘܼܚܵܢܹܐ ܫܚܝܼܩܝܼܢ ܣܲܓܿܝܼ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ\nܟܡܵܐ ܠܹܗ ܙܵܕܹܿܩ ܕܠܵܐ ܢܸܬܼܪܲܩܸܐ ܩܕܼܵܡ ܛܘܼܪ̈ܵܩܹܐ ܀ :ܡܲܓܿܪܲܬܼ ܪܘܼܚܵܐ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܚܸܙܘܵܐ ܕܲܚܙ̣ܵܐ\nܘܕܲܡܣܲܝܒܲܪ ܕܹܝܢ ܥܬܼܝܼܕܼ ܕܲܢܩܲܒܸܿܠ ܐܲܓܼܪܵܐ ܕܥܲܠܵܘ̈ܗܝ ܀","english":"Jacob saw that desire to see everything, and it preceded and chose him before he came out from within the womb. A chosen vessel of God, who chooses all, and a fitting one to be the keeper of the treasury of the keys of life. The keys of life were hidden from Jacob in the movements of his soul, and he set out on the path and saw a vision at the beginning of his path. He saw a ladder standing on the earth, its head in the height, and God above the height of its length. He saw angels ascending and descending swiftly, and they were fulfilling the desire of the Lord who sent them to go. This is the dream that Jacob saw, not with the eyes, and while he was sleeping he saw a vision that cannot be seen. It was not with the eyes that he saw the ladder, nor the spirits, nor could he see the Lord as a human being. For it was a vision that showed him the likeness of actions and revealed to him its descent and its ascent. It was teaching him the ascent and descent of the spirits and instructing him not to be wearied by the labor of his path. And if the spirits are hidden, they are many in their actions, how much more should he not be terrified before the terrors? The vision he saw taught him the course of the spirit, and that if he endures, he is destined to receive the reward for his labors.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܸܒܿܠܬܼܵܐ","severity":"info","text":"The ladder (sullētā) is the central symbol of Jacob's vision, standing on earth with its head in the height, and God above it. This echoes the biblical account (Gen 28:12) but is elaborated as a vision of spiritual ascent and descent.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܙܘܵܐ","severity":"info","text":"The term ḥezwā (vision) is used repeatedly, distinguishing the visionary experience from ordinary sight. The text emphasizes that Jacob saw 'not with the eyes' and while sleeping, a vision 'that cannot be seen' — a technical term for prophetic or revelatory vision.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob's ladder","severity":"info","text":"The vision of the ladder with angels ascending and descending is a clear reference to Gen 28:12, where Jacob dreams of a ladder reaching to heaven. Narsai expands the biblical narrative with allegorical interpretation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chosen vessel","severity":"info","text":"Jacob is called a 'chosen vessel' (ܟܹܐܢܵܐ ܡ̇ܕܹܝܢ ܓܒܼܝܼܬܼܵܐ) and 'keeper of the treasury of the keys of life,' reflecting a typological reading of Jacob as a type of Christ or as a model for the ascetic visionary. This aligns with Syriac exegetical traditions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"The passage moves from Jacob's pre-natal election to his dream vision, then to the interpretation of the vision as teaching spiritual ascent and endurance. This structure mirrors the pattern of call, vision, and moral application common in Syriac visionary literature.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ascent and descent of spirits","severity":"info","text":"The description of angels ascending and descending and the 'course of the spirit' parallels themes in Syriac monastic literature, such as the Ladder of John Climacus, though Narsai predates that work. The vision teaches the soul's journey and the reward for endurance.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'keys of life' (ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ) is ambiguous: it may refer to eschatological rewards or to spiritual knowledge. The text does not clarify whether the 'treasury' is heavenly or within the soul.","The identity of 'the Lord' (ܡ̇ܪܝܵܐ) in the vision is ambiguous: it could be God or a divine agent. The text says Jacob 'could not see the Lord as a human being,' suggesting a theophany beyond human form."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܘܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܡܫܲܪܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܡܸܛܠ ܗܵܕܹܐ ܩܪ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܐܲܬܼܪܵܐ ܕܒܹܝܬܼ ܐܲܠܵܗܵܐ ܀ :ܒܹܝܬܼ ܐܲܠܵܗܵܐ ܟܲܢܝܵܗ̇ ܠܕܸܘܼܟܿܬܼܵܐ ܕܚܸܙܘܵܐ ܕܲܚ̣ܙܵܐ\nܘܲܢܕܲܪ ܢܸܕܼܪܵܐ ܕܲܢܫܲܡܠܹܐ ܒܹܗ ܙܢܲܝ̈ ܡܲܥܣܵܪܹ̈ܐ ܀ :ܚ̣ܙܵܐ ܬܘܼܒܼ ܚܸܙܘܵܐ ܕܕܸܵܡܹ̇ܐ ܠܗܵܢܵܐ ܒܫܘܼܠܵܡ ܥܲܡܠܵܘ̈ܗܝ\nܕܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܡ̇ܐ ܕܐܲܠܦܹܗ ܒܫܘܼܪܵܝ ܐܘܼܪܚܹܗ ܀ :ܥܪܘܼܩܝܵܐ ܪܗܝܼܒܼܵܐ ܥ̣ܪܲܩ ܟܲܕܼ ܢܵܦܹ̇ܩ ܡ̣ܢ ܒܹܝܬܼ ܠܵܒܼܵܢ\nܘܕܼܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܠܗܵܝ̇ ܡܲܚܲܬܿܬܼܵܐ ܕܲܠܒܹܝܬܼ ܢܲܗܪ̈ܝܼܢ ܀ :ܒܹܗ ܒܲܥܪܘܼܩܝܹܗ ܚܙ̣ܵܐ ܡܲܫܪܝܼܬܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ\nܕܲܡܥܲܗܕܹܝܢ ܠܹܗ ܥܲܠ ܗܵܘ̇ ܚܸܙܘܵܐ ܕܲܚܙ̣ܵܐ ܒܒܹܝܬܼ ܐܹܝܠ ܀ :ܚܙ̣ܵܐ ܕܲܕܼܚܝܼܠܵܐ ܚܙܵܬܼܵܐ ܕܛܲܟܼܣܹ̈ܐ ܕܲܡܫܲܡܫܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܲܩܪܸ݂ܒܼ ܘܐܸܚܲܝܼܕܼ ܠܪܹܫܵܐ ܕܲܒܼܗܘܿܢ ܐܲܝܟ ܕܲܠܓܲܒܼܪܵܐ ܀ :ܕܲܪܵܐ ܚܠܝܼܨܵܐ ܐܸܚܲܝܼܕܼ ܥܲܡܹܗ ܕܪܘܼܚܵܢܵܝܵܐ\nܘܡܸܬܼܟܼܬܲܫ ܗ̄ܘ̣ܵܐ ܕܢܸܣܲܒܼ ܡܸܢܹܗ ܚܹܝܠ ܒܘܼܪ̈ܟܵܬܼܵܐ ܀ :ܒܲܪܸܟܲܝܗܝ ܠܲܡ ܐܸܡܲܪ ܝܲܥܩܘܿܒܼ ܠܪܘܼܚܵܢܵܝܵܐ\nܘܫܲܐ ܠܹܗ ܡ̇ܢܵܘ̇ ܫܡܵܐ ܕܲܩܢܘܿܡ̇ܟ ܘܐܸܡ݂ܲܪ ܝܲܥܩܘܿܒܼ ܀ :ܠܵܐ ܠܲܡ ܡܸܟܹܿܝܠ ܢܸܬܼܟܲܢܹܐ ܠܵܟ ܗܵܢ ܟܘܼܢܵܝܵܐ\nܐܸܠܵܐ ܢܸܗܘܹܐ ܫܵܡܟ ܝܼܣܪܵܝܸܠ ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ ܀ :ܠܵܘ ܠܐܲܠܵܗܵܐ ܚܙ̣ܵܐ ܒܲܪ ܐܝܼܣܚܵܩ ܓܘܼܫܡܵܢܵܐܝܼܬܼ\nܐܠܵܐ ܚܸܙܘܵܐ ܕܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܒܫܸܡ ܐܲܠܵܗܵܐ ܀ :ܒܪܸ̈ܓܼܫܹܐ ܚܙ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܗܵܢܵܐ ܚܸܙܘܵܐ ܟܹܐܢܵܐ ܝܲܥܩܘܿܒܼ\nܘܐܲܝܟ ܕܲܠܓܲܒܼܪܵܐ ܠܒ݂ܲܟ ܗ̄ܘ̣ܵܐ ܒܐܝܼܕܼܵܘ̈ܗܝ ܠܪܘܼܚܵܢܵܝܵܐ ܀ :ܗܘ̤ ܪܘܼܚܵܢܵܐ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܹܐܚܘܿܕܼ ܕܲܪܵܐ\nܕܡ̇ܐ ܕܚܵܣܹ̇ܢ ܠܹܗ ܢܸܕܴܲܥ ܕܲܡܨܹܐ ܠܡܸܚܣܲܢ ܠܐܲܚܘܼܗܝ ܀","english":"In faith, hope, and love he confirmed it, and because of this he called it the place of the house of God. The house of God named the place of the vision that he saw, and he set up a pillar of stones to fill it with the tithes. He saw again a vision that resembled this at the end of his labors, which taught him what it had taught him at the beginning of his path. A fearful flight he fled when he went out from the house of Laban, and it resembled the descent to the house of Harran. In his flight he saw the encampment of the angels, who reminded him of that vision that he saw at Bethel. He saw the terrible sight of the ranks of those who were ministering, and he approached and wrestled with the head of them as with a man. A strong sinew he wrestled with the spiritual one, and he strove to take from him the power of blessings. \"Bless me,\" Jacob said to the spiritual one, and he asked him, \"What is your name?\" and Jacob said, \"From now on you shall not be called Jacob, but your name shall be Israel, for he saw God.\" Not that the son of Isaac saw God corporeally, but a vision that was spoken of in the name of God. With his senses Jacob saw this painful vision, and as with a man he wrestled with the spiritual one with his hands. That spiritual one taught him to take the sinew, so that when it failed him he would know that he was able to fail his brother.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܠܵܗܵܐ","severity":"info","text":"The Syriac phrase ܒܹܝܬܼ ܐܲܠܵܗܵܐ (bēt ʾalāhā) means 'house of God' and here refers to Bethel, the site of Jacob's vision in Genesis 28.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܥܩܘܿܒܼ ... ܝܼܣܪܵܝܸܠ","severity":"info","text":"The renaming of Jacob as Israel (Gen 32:28) is echoed: 'your name shall be Israel, for he saw God.' Narsai interprets the name as 'he who saw God' (ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܪܘܼܩܝܵܐ ܪܗܝܼܒܼܵܐ","severity":"info","text":"Jacob's flight from Laban (Gen 31) is described as a 'fearful flight' (ܥܪܘܼܩܝܵܐ ܪܗܝܼܒܼܵܐ), and compared to the descent to Harran, recalling Abraham's journey.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙ̣ܵܐ ܬܘܼܒܼ ܚܸܙܘܵܐ","severity":"info","text":"The passage frames Jacob's vision as a repeated pattern: 'he saw again a vision that resembled this at the end of his labors,' linking Bethel and Peniel.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܵܐ ܚܠܝܼܨܵܐ","severity":"caution","text":"The phrase ܕܲܪܵܐ ܚܠܝܼܨܵܐ ('strong sinew') is ambiguous: it may refer to a physical tendon or a metaphorical 'sinew' of strength. The wrestling with the 'spiritual one' suggests an allegorical reading.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spiritual one' (ܪܘܼܚܵܢܵܝܵܐ) is not explicit: it may be an angel or a personification of divine power. The 'sinew' (ܕܲܪܵܐ) could be literal or figurative."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܗܵܕܹܿܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܕܼܪܵܪܘܼܬܼܵܐ ܕܲܗܘ̤ܵܐܼ ܗܵܪܟܵܐ\nܕܲܡܥܲܗܕܼܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܗܵܘ̇ ܚܸܙܘܵܐ ܕܲܒܼܣܸܒܿܠܬܼܵܐ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܢܝܼܫܵܐ ܕܗܵܘ̇ ܒܘܼܕܵܩܵܐ ܘܲܕܼܗܵܢ ܕܲܬܼܢܵܢ\nܬܲܡ̇ܢ ܚܸܠܡܵܐ ܘܗܵܪܟܵܐ ܚܸܙܘܵܐ ܕܲܒܼܥܸܠܵܘܹ̈ܐ ܀ :ܒܥܸܠܵܘܹ̈ܐ ܚܙ̣̰ܵܗ̇ ܠܗܵܝ̇ ܡܲܫܪܝܼܬܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ\nܘܟܲܢܝܗ̇ ܠܕܼܘܼܟܿܬܼܵܐ ܒܫܸܡ ܣܘܼܥܪܵܢܵܐ ܕܝܼܠܹܗ ܕܚܸܘܙܵܐ ܀ :ܦܢܘܼܐܹܝܠ ܟܲܢܝܵܗ̇ ܠܕܼܘܼܟܲܬܼ ܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܥܲܠ ܗܵܝ̇ ܕܲܚ̣ܙܵܐ ܠܪܘܼܚܵܢܵܝܵܐ ܐܲܦܝܼ̈ܢ ܒܐܲܦܝܼ̈ܢ ܀ :ܠܪܘܼܚܵܢܵܐ ܗ̄ܘ̣ܵܘ ܕܲܚܙܵܐ ܘܐܸܚܲܝ̣ܕܼ ܓܘܼܫܡܵܢܵܐܝܼܬܼ\nܘܠܵܘ ܠܲܟܼܝܵܢܵܐ ܕܲܒܼܪ̣ܵܐ ܒܪܝܼܬܼܵܐ ܡ̣ܢ ܠܵܟ ܡܸܕܹܿܡ ܀ :ܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܗܵܝ̇ ܐܝܼܬܼܘܼܬܼܵܐ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ\nܘܠܵܐ ܚܲܙܵܝܹ̈ܐ ܡܨܹܝܢ ܕܲܢܚܘܼܪܘܼܢ ܒܲܓܼܢܝܼܙܘܼܬܹܗ ܀ :ܠܟܹܐܢܹ̈ܐ ܐܲܠܸܦ ܒܐܸܣܟܹܿܝܡ ܚܸܙܘܵܐ ܫܸܡ ܐܝܼܬܼܘܼܬܹܗ\nܕܢܲܪܡܹܐ ܛܢܵܢܵܐ ܒܲܕܠܵܐ ܟܹܐܢܝܼ̈ܢ ܕܢܸܗܘܘܿܢ ܟܹܐܢܹ̈ܐ ܀ ܟܹܐܝܢ ܗ̄ܘ̣ܵܐ ܝܲܥܩܘܿܒܼ ܘܲܪܚܝܼܡܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܕܘܼܒܵܪ̈ܵܘܗܝ:\nܘܫܲܦܝܼܪ ܣ̣ܵܡ ܠܹܗ ܫܡܵܐ ܚܲܙܵܝܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ ܀ :ܒܥܲܝܢܵܐ ܕܪܘܼܚܵܐ ܚܵܘܝܹܗ ܚܙܵܬܼܵܐ ܠܵܐ ܡܓܲܫܲܡܬܵܐ\nܘܐܲܠܦܹܗ ܛܲܟܼܣܵܐ ܕܲܢܨܘܼܪ ܕܘܼܡܝܵܗ̇ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ ܀ :ܚܲܝܠܵܐ ܪܲܒܵܐ ܩܢܹܐ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܘܝܲܗ̄ܒܹܿܗ ܠܲܒܼܢܵܘ̈ܗܝ ܐܲܝܟ ܝܵܪܬܿܘܼܬܼܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ ܀ :ܒܪܘܼܚ ܒܲܪܸܟ ܗ̄ܘ̣ܵܐ ܟܹܐܢܵܐ ܠܲܒܼܢܵܘ̈ܗܝ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ\nܘܲܓܼܠ̣ܵܐ ܘܒܲܕܹܿܩ ܥܲܠ ܫܘܼܠܵܡܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚܵܪ̣ ܐܵܦ ܝܵܘܣܸܦ ܒܲܕܼܪ̈ܲܚܝܼܩܵܢ\nܘܦܲܫܸܡ ܐܸܢܹܝܢ ܚܸܙܘܵܐ ܕܟܲܦܹ̈ܐ ܘܲܕܢܲܗܝܼܪܹ̈ܐ ܀","english":"This is the reason for the terror that occurred here, because it was reminding of that vision which he received in the mystery. One is the stone of that place and of that altar of sacrifice; there the dream is fulfilled, and here the vision of the heights. In the heights he saw that encampment of the heavens, and he called the place by the name of the action of the vision itself. Phanuel called the place of the vision that was shown to him, concerning that which he saw, the spiritual face to face. It was the spirit that he saw, and he was united corporeally, and not the corporeal of the created thing, from which nothing is lacking. That essence is not visible to the seers, nor can the seers gaze upon its hiddenness. He taught the priests the form of the vision, the name of his essence, that he might cast the mystery into the heart of the priests who were priests. Jacob was a priest, and his sons were beloved of his ways, and he set for him a beautiful name, the seer of divinity. In the eye of the spirit he showed him a vision without incarnation, and taught him the order of how to fashion its likeness before the seers. A great power was the vision that was shown to him, and he gave it to his sons as an inheritance from God. In spirit the priest blessed his sons as he was commanded, and he revealed and examined the completion of their actions. Spiritually Joseph also saw in the distances, and he interpreted the vision of the rocks and the watchers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܢܘܼܐܹܝܠ","severity":"info","text":"Phanuel (ܦܢܘܼܐܹܝܠ) is a name for an angel or a place associated with divine vision, possibly derived from the Hebrew 'Peniel' (face of God).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term 'priests' (ܟܹܐܢܹ̈ܐ) here likely refers to the patriarchs and their descendants, who are depicted as priestly figures in Narsai's typological exegesis.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Jacob's vision and its transmission, linking the visionary experience to the establishment of a cultic site and priestly succession.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܥܩܘܿܒܼ","severity":"info","text":"Jacob's role as a priest and seer parallels earlier biblical traditions (e.g., Gen 28:10-22) where he anoints a pillar and names a place after a vision.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܣܸܒܿܠܬܼܵܐ","severity":"caution","text":"The phrase 'in the mystery' (ܕܲܒܼܣܸܒܿܠܬܼܵܐ) is ambiguous; it may refer to a sacramental or hidden aspect of the vision, but the exact nuance is uncertain.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Phanuel' (angel or place) is not specified in the text.","The phrase 'in the mystery' could be interpreted as either a liturgical or esoteric context."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ ܘܡܘܼܟܵܟ ܐܲܚܵܘ̈ܗܝ ܨܵܪ ܗ̄ܘ̣ܵܐ ܒܚܸܠܡܵܘ̈ܗܝ\nܕܗܘ̤ ܡܸܬܼܪܲܡܪܲܡ ܘܐܲܚܵܘ̈ܗܝ ܢܵܚ̇ܬܼܝܼܢ ܠܕܲܪܓܼܵܐ ܕܥܲܒܼ̈ܕܹܿܐ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܡܚܲܟܹܿܡ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܡ̇ܪܝܵܐ ܠܥܲܒܼܕܵܘ̈ܗܝ\nܕܢܸܗܘܘܿܢ ܣܵܗ̈ܕܹܿܐ ܕܲܒܛܝܼܠܘܼܬܹܗ ܕܲܠܘܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܚܲܕܼ ܡ̣ܢ ܣܵܗ̈ܕܹܿܐ ܕܲܒܼܛܝܼܠܘܼܬܹܗ ܣ̣ܵܡܹܗ ܠܐܝܼܘܿܒܼ\nܘܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ ܠܵܚܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܫܸܡ ܣܵܗܕܿܘܼܬܹܗ ܀ :ܣܵܗܕܵܐ ܒܚܝܼܪܵܐ ܗܘ̤ܵܐ ܒܲܪ ܥܹܣܘܿ ܡܙܲܒܸܿܢ ܕܲܪܓܹܗ\nܘܚܵܘܝܼ ܕܲܡܨܹܝܢ ܒܢܲܝ̈ ܥܵܘܵܠܹ̈ܐ ܕܢܸܗܘܘܿܢ ܟܹܐܢܹ̈ܐ ܀ :ܟܹܐܝܢ ܗ̄ܘ̣ܵܐ ܐܝܼܘܿܒܼ ܘܫܲܪܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܗܲܝܡܵܢܘܼܬܹܗ\nܘܫܲܦܝܼܪ ܣ̣ܵܡܹܗ ܢܒܼܝܼܵܐ ܠܲܫܡܹܗ ܒܲܣܦܲܪ ܟܹܐܢܹ̈ܐ ܀ :ܠܟܹܐܢܹ̈ܐ ܝ̣ܿܩܲܪ ܨܸܒܼܝܵܢ ܟܲܣܝܵܐ ܒܟܼܠܗܘܼܢ ܕܵܪܹ̈ܐ\nܘܨܵܪ̣ ܟܹܐܢܘܼܬܼܗܘܿܢ ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ ܀ :ܨܠܸܡ ܟܹܐܢܘܼܬܹܗ ܨܵܪ̣ ܒܹܗ ܒܡܘܼܫܹܐ ܟܹܐܝܢ ܨܸܒܼܝܵܢܵܐ\nܘܣܵܝ̣ܡܹܗ ܕܢܸܗܘܹܐ ܣܵܦ̇ܪܵܐ ܡܗܝܼܪܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܹܗ ܀ :ܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ ܓܠ̣ܵܐ ܠܹܗ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܿܝܼܪ̈ܵܬܹܗ\nܘܐܲܪܝܼܡ ܕܲܪܓܹܗ ܠܥܸܠ ܡ̣ܢ ܕܲܪ̈ܓܹܐ ܕܲܟܼܢܵܘܵܬܹ̈ܐ ܀ :ܪܲܒܿ ܚܲܙܝܹ̈ܐ ܕܲܣܬܝܼܪ̈ܵܬܹܗ ܥܲܒܼ݂ܕܹܿܗ ܒܐܲܪܥܵܐ\nܘܐܲܠܦܹܗ ܕܲܢܨܘܼܪ ܠܠܵܐ ܓܲܠ̈ܝܵܬܼܵܐ ܐܲܝܟ ܓܲܠ̈ܝܵܬܼܵܐ ܀ :ܚܙܵܬܼܵܐ ܕܢܘܼܪܵܐ ܨܵܪ̣ ܠܹܗ ܒܛܘܼܪܵܐ ܩܕܼܵܡ ܒܒܼܵܬܹ̈ܗ\nܘܡܸܢܵܗ̇ ܕܡܘܼܪܵܐ ܝܲܒܸܿܠ ܨܹܐܕܵܘܗܝ ܩܵܠܵܐ ܕܲܫܡܹܗ ܀ :ܒܐܵܕܼܫܵܐ ܫܝܼܛܵܐ ܚܙܵܗܝ ܠܲܚܙܵܬܵܐ ܕܐܸܬܼܚܵܘܝܲܬ̤ ܠܹܗ\nܒܣܲܢܝܵܐ ܕܲܣܢܹܐ ܘܠܲܝܬܿ ܒܹܗ ܦܹܐܪܹ̈ܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܀ :ܒܡܸܕܹܿܡ ܕܲܒܼܣܸܐ ܡܥܵܕܼ ܒܪܵܘܿܝܵܐ ܡܚܵܘܹܐ ܚܲܝܠܹܗ\nܕܢܵܠܸܦ ܠܐ̄ܢܵܫܵܐ ܕܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܒܪ̣ܵܗ̇ ܠܲܒܼܪܝܼܬܼܵܐ ܀","english":"The greatness of his rank and the humiliation of his brothers became in his dreams, that he was exalted and his brothers were lowered to the rank of servants. In every form the Lord taught his servants that they are witnesses of the vanity of their worship of the man. One of the witnesses of his vanity set Job, and better than any man he bore the name of his witness. A witness was chosen, the son of Esau, the sacrificer of his rank, and he showed that he could prevail among the wicked who were priests. Job was a priest and his faith was true, and his name was beautifully set as a good name in the book of priests. For the priests, the hidden will was honored in all generations, and their priesthood became in the form of an image before the seers. The image of his priesthood became in Moses, a priest of the will, and he set him to be a skilled scribe of his mysteries. Better than any man he revealed to him the mysteries of his secrets, and raised his rank above the ranks of the orders. The great seer of his mysteries made him on earth, and taught him to form non-manifest things as manifest things. The vision of the mountain became for him on the mountain before his eyes, and from it the myrrh would bring to his hunt the sound of his name. In the burning bush he saw the vision that was shown to him, in the bush that burns and has no fruits of life. In the thing that pleases, the shepherd shows his power, that he may teach man that from nothing she created the creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The Syriac term kāhēnē (priests) is used repeatedly, linking Job and Moses to a priestly office. Narsai reinterprets Job as a priest (kahnā) and Moses as a scribe of mysteries, blending biblical and liturgical roles.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"Job is presented as a witness (sāhdā) and priest, a non-canonical characterization. The reference to Job as 'son of Esau' and 'sacrificer of his rank' is not biblical but reflects exegetical tradition, possibly from the Cave of Treasures or Ephrem.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܵܕܼܫܵܐ ܫܝܼܛܵܐ","severity":"info","text":"The burning bush (Exodus 3:2–4) is referenced: 'In the burning bush he saw the vision that was shown to him.' Narsai emphasizes the paradox of a bush that burns without being consumed, teaching creation from nothing.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܗܕܿܘܼܬܹܗ","severity":"info","text":"The term sāhdūtēh (his witness/martyrdom) connects to Syriac martyrdom theology. Narsai applies it to Job and Moses as witnesses of God's hidden will, not as martyrs in the later sense but as confessors of divine mysteries.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Job as a witness-priest to Moses as a seer of mysteries, then to the theophany at the burning bush. This progression mirrors Narsai's typological method: each figure prefigures a higher revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܨܘܼܪ ܠܠܵܐ ܓܲܠ̈ܝܵܬܼܵܐ","severity":"caution","text":"The phrase 'to form non-manifest things as manifest things' is ambiguous: it may refer to Moses' vision of the Tabernacle (Exodus 25:9) or to the Incarnation. The Syriac allows both readings; the English draft opts for the former.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of Esau' as Job is not scriptural and may reflect a lost tradition or Narsai's invention.","The phrase 'from nothing she created the creation' (ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܒܪ̣ܵܗ̇ ܠܲܒܼܪܝܼܬܼܵܐ) could refer to God or to the bush; the feminine verb suggests the bush as a type of creation ex nihilo."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܡܝܲܬܲܪ ܡܸܕܹܿܡ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ ܟܡܵܐ ܐܸܢ ܫܝܼܛܵܐ ܗ̄ܘ̣\nܐܲܟܼܡܵܐ ܕܫܲܪܝܼܪ ܩܢܘܿܡ̇ܐ ܕܩܵܐܹ̇ܡ ܡ̣ܢ ܛܸܠܵܠܵܐ ܀ ܒܣܲܢܝܵܐ ܫܝܼܛܵܐ ܚܵܘܝܼ ܠܡܘܼܫܹܐ ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ:\nܢܘܼܪܵܐ ܘܣܲܢܝܵܐ ܘܣܲܢܝܵܐ ܒܢܘܼܪܵܐ ܘܠܵܐ ܡܸܬܿܛܲܠܲܩ ܀ :ܚܙܵܬܼܵܐ ܘܩܵܠܵܐ ܡܵܬܼܒܲܕܿܩܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܓܵܘ ܢܘܼܪܵܐ\nܘܓܼܘܼܫܡܵܢܵܐܝܼܐܼ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܒܚܸܙܘܵܐ ܘܒܵܩܵܐ ܀ :ܡܘܼܫܹܐ ܩܪ̣ܵܐ ܠܹܗ ܩܵܠܵܐ ܠܝܼܣܲܪܠܵܝܵܐ\nܘܚܵܘܝܹܗ ܕܝܵ̇ܕܲܥ ܕܡܲܢ̣ܘܼ ܘܒܲܪ ܡܲܢ ܘܚܵܘܝܹܗ ܛܘܼܗܡܹܗ ܀ :ܐ̄ܢܵܫ ܐ̄ܢܵܫ ܡ̇ܪܝܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܲܝ̈ܟ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܐܸܬܚܹܝܬܼ ܕܐܸܦܪܘܿܩ ܙܲܪܥܹܗ ܕܐܲܒܼܪܵܡ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܀ :ܗܵܠܹܝܢ ܒܪܼ̈ܫܹܐ ܡܸܫܬܹܿܡ̈ܥܵܢ ܗ̣̄ܘܲܝ̈ ܠܡܸܬܼܪܲܓܼܫܵܢܵܐ\nܘܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ ܡܸܬܼܚܲܙ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܡܸܬܼܚܲܙܝܵܢܵܐ ܀ :ܒܐܵܬܼܵܐ ܓܫܝܼܡܬܵܐ ܐܵܠܦܹܗ ܚܲܝܠܵܐ ܕܫܸܡ ܡ̇ܪܘܼܬܹܗ\nܘܫܲܚܠܸܦ ܚܘܼܛܪܵܐ ܘܥܲܒܼ݂ܕܹܿܗ ܚܸܘܝܵܐ ܫܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܒܹܗ ܒܗܵܢ ܚܘܼܛܪܵܐ ܪܕܼܵܐ ܠܡܸܨܪ̈ܝܹܐ ܒܲܥܣܲܪ ܡܲܚ̈ܘܵܢ\nܘܒܹܗ ܦܠܲܓܼ ܝܲܡܵܐ ܘܲܥܒ݂ܲܪ ܥܲܡܵܐ ܐܲܝܟ ܕܲܒܼܝܲܒܼܫܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܚܘܼܛܪܵܐ ܩܢܹܐ ܗ̄ܘ̣ܵܐ ܚܲܝܠܵܐ ܕܫܹܡ ܡ̇ܪܘܼܬܹܗ\nܐܸܠܵܐ ܚܲܝܠܵܐ ܐܲܠܵܗܵܝܵܐ ܣܥ݂ܲܪ ܒܹܗ ܗܵܠܹܝܢ ܀ :ܒܹܗ ܒܗܵܢ ܚܲܝܠܵܐ ܚܲܠܝܼ ܡܲܝ̈ܵܐ ܕܡܲܪܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܲܒܼܦܘܼܩܕܵܢܹܗ ܐܲܣܸܩ ܣܲܠܘܲܝ ܘܐܲܚܸܬܼ ܡܲܢܢܵܐ ܀ :ܒܹܗ ܒ̣ܙܲܥ ܟܹܐܦܵܐ ܘܐܲܪܕܲܝܼ ܡܲܝܵ̈ܐ ܡ̣ܢ ܛܲܪܵܢܵܐ\nܘܡܲܠܝܼ ܠܥܲܡܵܐ ܣܘܼܢܩܵܢ ܫܸܩܝܵܐ ܘܫܘܼܟܠܵܝ ܚܘܼܒܵܐ ܀ :ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܚܵܘܝܼ ܠܟܼܠܵܐ ܒܗܵܠܹܝܢ ܕܲܣܥ݂ܲܪ\nܘܬܲܪܓܸܿܡ ܐܸܢܹܝܢ ܒܐܝܼܕܲܝ̈ ܓܲܒܼܪܵܐ ܠܲܥܓܵܐ ܘܦܹܐܩܵܐ ܀","english":"The superiority of something over nothing, how much is it? It is a sign that is true, the standing of one who stands from a shadow. By a sign, the sign showed to Moses the vision of the mountain. A fire and a sign, and a sign in the fire, and not extinguished. Vision and voice were separated from within the mountain, and corporeally it was revealed in vision and voice. Moses called the voice to the Israelite, and showed him that he knows the staff and the son of the staff, and showed him his lineage. \"Alas, alas, my Lord of the house of your fathers,\" he said to him, and he was troubled to save the seed of Abraham from servitude. These were perceptible in the senses, and in body and spirit they were visible to be seen. By a tangible sign, the power of the name of his lordship taught him, and he changed the staff and made it a true serpent. By this staff he smote the Egyptians with ten plagues, and with it he divided the sea and the people crossed as on dry land. It was not the staff that stood, the power of the name of his lordship, but divine power wrought these things through it. By this power the bitter waters became sweet, and at his command he brought up locusts and brought down the dew. By it he struck the rock and brought forth water from the cliff, and filled the people with the abundance of the well and quenched their thirst. The greatness of his power he showed to all by these things he wrought, and he interpreted them by the hands of the man, the staff and the serpent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܝܲܬܲܪ ܡܸܕܹܿܡ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ","severity":"info","text":"The opening phrase contrasts 'something' with 'nothing' to introduce the sign's reality; the rhetorical question underscores the sign's superiority over mere absence.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܵܬܼܵܐ","severity":"info","text":"The Syriac term ܚܙܵܬܼܵܐ (ḥzātā) means 'vision' or 'sign'; here it denotes the theophanic sign shown to Moses on the mountain, linking to the burning bush tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moses and the staff/serpent","severity":"info","text":"The transformation of the staff into a serpent alludes to Exodus 4:2-4, where Moses' rod becomes a snake as a sign of divine power. The ten plagues (Exodus 7-12) and the parting of the sea (Exodus 14) are also referenced.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses and the bitter waters","severity":"info","text":"The sweetening of bitter waters recalls Exodus 15:22-25 at Marah, where Moses makes brackish water drinkable. The locusts and dew are not in Exodus but appear in later haggadic expansions of the plagues.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'by this power'","severity":"info","text":"The passage uses anaphora (ܒܹܗ ܒܗܵܢ ܚܲܝܠܵܐ) to list Moses' miracles, emphasizing that divine agency, not the staff itself, works through the sign. This rhetorical pattern reinforces the theme of divine revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Narsai's exegetical method","severity":"info","text":"Narsai interprets the staff and serpent as tangible signs of divine power, consistent with East Syriac typological exegesis that reads Old Testament events as prefigurations of Christ's mysteries.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of the staff' (ܒܲܪ ܡܲܢ) is obscure; it may refer to a successor or a typological figure, possibly Aaron or Joshua.","The identity of 'the man' (ܓܲܒܼܪܵܐ) in the final line is ambiguous; it likely refers to Moses as the human agent."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܓܲܒܼܪܵܐ ܦܹܐܩܵܐ ܓ݂ܒܼܵܐ ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܲܓܼܠ̣ܵܐ ܒܐܝܼܕܹܗ ܚܹܝܠ ܐܝܼܬܼܘܼܬܹܗ ܘܬܼܘܼܩܵܢ ܟܠܵܐ ܀ :ܡ̇ܪܝܵܐ ܕܲܬܼܪܹܝܢ ܣ̣ܵܡܹܗ ܒܐܲܪܥܵܐ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܝܲܗ̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܕܢܸܬܢܹܐ ܒܛܲܟܼܣܵܐ ܬܘܼܩܵܢ ܥܵܠܡܹ̇ܐ ܀ :ܬܘܼܩܵܢ ܥܵܠܡܹ̈ܐ ܚܵܘܝܹܗ ܒܛܘܼܪܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܕܐܲܝܟܲܢ ܬܸܩܢܲܬ̤ ܒܪܝܼܬܼܵܐ ܒܪܵܫܝܼܬܼ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܢ ܀ :ܪܸܚܡܲܬܼ ܗܵܠܹܝܢ ܫ̣ܚܲܩܬܹܗ ܠܗܵܘܢܹܗ ܕܝܼܣܲܪ ܠܵܝܵܐ\nܘܫܲܪܝܼ ܕܲܢܦܝܼܣ ܕܚܵܘܵܢܝ ܫܘܼܒܼܚܵܐ ܕܐܲܠܵܗܗܘܼܬܼܵܟ ܀ :ܐܲܝܟ ܕܲܠܐ̄ܢܵܫܵܐ ܣܒ݂ܲܪ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܕܚܵܙܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܗܵܝ̇ ܟܲܣܝܘܼܬܼܵܐ ܀ ܐܲܝܟ ܕܲܠܪܵܚ̇ܡܵܐ ܚܵܘܝܹܗ ܚܠܵܦ ܟܲܣܝܘܼܬܹܗ:\nܘܨܵܪ̣ ܬܲܚܘܝܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ ܕܐܲܦܵܘ̈ܗܝ ܀ :ܚܙܵܬܼܵܐ ܕܫܘܼܒܼܚܹܗ ܥܒ݂ܲܕܼܬܹܗ ܠܦܹܐܩܵܐ ܫܒܼܝܼܚ ܡ̣ܢ ܟܠܢܵܫ\nܘܠܵܐ ܣܦܲܩ̣ ܥܲܝܢܹ̈ܐ ܒܸܣܪ̈ܵܢܝܵܬܼܵܐ ܕܲܢܚܘܼܪ̈ܵܢ ܒܹܗ ܀ :ܠܵܘ ܠܐܲܠܵܗܵܐ ܚ̣ܙܵܐ ܡܝܘܿܬܼܵܐ ܒܸܣܪܵܢܵܐܝܼܬܼ\nܕܗܵܕܹܐ ܥܲܣܩܵܐ ܘܠܵܐ ܡܸܬܿܕܲܪܟܵܐ ܡ̣ܢ ܡܵܠܵܠܹ̈ܐ ܀ :ܫܘܼܒܼܚܹܗ ܚܵܘܝܹܗ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܡ̣ܢ ܟܠ ܒܸܪ̈ܝܵܢ\nܕܢܸܗܘܹܐ ܝܵ̇ܕܲܥ ܕܐܲܠܵܗܘܼܬܹܗ ܠܵܐ ܡܸܬܿܕܲܪܟܵܐ ܀ :ܡܲܠܲܐܟܼܵܐ ܗ̄ܘ̣ܵܐ ܕܲܡܫܲܡܸܫ ܗ̄ܘ̣ܵܐ ܕܘܼܟܲܬܼ ܡ̇ܪܝܵܐ\nܘܗܘ̤ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ ܠܥܹܝܢ ܙܲܝܚܹ̈ܐ ܀ :ܕܝܼܠܹܗ ܐܸܢܹܝܢ ܟܠܗܹܝܢ ܕܲܗܘܲܝ̈ ܒܛܘܼܪܵܐ ܕܣܝܼܢܲܝ\nܘܠܲܝܬܿ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܫ̣ܡܲܥ ܡܘܼܫܹܐ ܕܠܵܘ ܗܘ̤ ܠܲܥܙܵܗ̇ ܀ :ܦܵܘܠܘܿܣ ܣܵܗܹ̇ܕܼ ܕܡܲܠܲܐܟܼܵܐ ܗ̄ܘ̣ܵܐ ܕܝܲܗ̄ܒܼ݂ ܢܵܡܘܿܣܵܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܗܘ̤ ܝܲܗ̄ܒܼ݂ ܐܸܠܵܐ ܕܒܼܐܝܼܕܼܵܘ̈ܗܝ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܀","english":"The man, a sign, showed from the whole nature of mortals, and a revelation in his hand, the power of his essence and the sign of all. The Lord of the two placed his sign in the earth, the nature of mortals, and gave in it the power to come in order, the sign of the worlds. The sign of the worlds showed him on the mountain spiritually, how the creation was established in the beginning from nothing. The mercy of these things cast down his companion who was Israel, and began the tablets that would show the glory of your divinity. As if without fire, Moses thought he saw him, and did not know that that hiddenness is invisible. As to a lover, he showed him instead of his hiddenness, and made a demonstration of the greatness of the glory of his face. The vision of his glory made the sign glorious beyond all, and the eyes were not sufficient for the corporeal gazers upon him. Not God did the mortal see corporeally, for this is difficult and incomprehensible to speakers. His glory showed the power that hides from all creatures, so that it might be known that his divinity is incomprehensible. An angel it was that served in the place of the Lord, and it showed the vision of the fire to the burning bush. Its own were all the things that were on the mountain of Sinai, and there is no voice that Moses heard that was not its sound. Paul witnesses that an angel it was that gave the law, not that it gave, but that through its hands it was spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܹܐܩܵܐ","severity":"info","text":"The Syriac term ܦܹܐܩܵܐ (pēqā) is rendered as 'sign' in the English draft, but it can also denote a 'token' or 'wonder' in Narsai's theological vocabulary, often linked to theophanic manifestations.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܪܵܐ ܕܣܝܼܢܲܝ","severity":"info","text":"The reference to 'the mountain of Sinai' (ܛܘܼܪܵܐ ܕܣܝܼܢܲܝ) and the giving of the law through an angel alludes to Exodus 19–20 and Galatians 3:19, where Paul (cited explicitly) interprets the law as mediated by angels.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Narsai invokes Paul (ܦܵܘܠܘܿܣ) as a witness that an angel gave the law, reflecting a Syriac exegetical tradition that distinguishes direct divine revelation from angelic mediation, as seen in Galatians 3:19 and later patristic commentaries.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general reflection on signs and theophany to a specific narrative about Moses on Sinai, culminating in a citation of Paul, forming a chiastic structure that contrasts divine hiddenness with mediated revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ","severity":"caution","text":"The phrase 'from the whole nature of mortals' (ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ) is ambiguous: it may mean the sign was drawn from mortal nature or that the man (Moses) was taken from all mortals; the English draft opts for the latter, but the Syriac syntax allows both readings.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' (ܓܲܒܼܪܵܐ) in the first line is ambiguous: it could refer to Moses or to a generic human figure; the context of Sinai suggests Moses.","The phrase 'the mercy of these things cast down his companion who was Israel' is syntactically unclear; it may mean God's mercy humbled Israel or that the signs themselves caused Israel's fall."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܠܹܗ ܠܡܲܠܲܐܟܼܵܐ ܡܙܝܼܥ ܗ̄ܘ̣ܵܐ ܪܸܡܙܵܐ ܐܲܠܵܗܝܵܐ\nܘܲܡܬܲܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܢܵܡܘܿܣܵܐ ܒܐܸܕܼܢܲܝ̈ ܡܘܼܫܹܐ ܀ :ܐܲܝܟ ܡܸܨܥܵܝܵܐ ܥܒܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܒܹܝܬܼ ܠܹܗ ܠܥܲܡܵܐ\nܘܲܡܦܲܫܸܩ ܗ̄ܘ̣ܵܐ ܘܲܡܡܲܠܸܠ ܗ̄ܘ̣ܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܐܲܝܟ ܕܒܼܐܘܿܪܓܵܢܘܿܢ ܢܵܩܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܹܗ ܪܘܼܚܵܐ ܒܦܘܼܡܹܗ\nܘܡܲܡܲܠܸܠ ܗ̄ܘ̣ܵܐ ܩܵܠܹ̈ܐ ܫܒܼܝܼܚܹ̈ܐ ܒܐܸܕܢܲܝ̈ ܥܲܡܵܐ ܀ :ܐܘܿ ܠܗܵܘ̇ ܚܲܝܠܵܐ ܠܵܐ ܩܢܹܐ ܩܵܠܵܐ ܡܸܬܼܪܲܓܼܫܵܢܵܐ\nܕܲܡܬܲܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܨܸܒܼܝܵܢܹܗ ܒܲܥܒܼܵܕܼ ܐܝܼܕܵܘ̈ܗܝ ܀ :ܬܠܵܬܼ ܙܲܒܼܢܵܬܼܵܐ ܣܵܥ̇ܲܪ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܣܵܥܘܿܪܘܼܬܹܗ\nܨܹܝܕܼ ܪ̈ܘܼܚܵܢܹܐ ܘܨܹܝܕܼ ܒܲܪ ܥܲܡܪ̈ܲܡ ܘܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܀ :ܡ̣ܢ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܡܝܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܠܸܥܙܵܐ ܕܥܲܡܹܗ\nܒܲܕܼܡܘܼܬܼ ܡܲܠܟܵܐ ܕܦܵܩܹ̇ܕܼ ܠܲܐ̄ܚܪܹܝܢ ܘܲܐ̄ܚܪܹܝܢ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܗܘ̤ ܐܲܝܟ ܡܲܠܟܵܐ ܡܸܙܕܲܝܲܚ ܗ̄ܘ̣ܵܐ ܡ݂ܢ ܪ̈ܘܼܚܵܢܹܐ\nܘܪ̈ܚܵܢܵܝܹܐ ܡܝܲܒܿܠܝܼܢ ܡܸܠܵܘ̈ܗܝ ܠܐܲܪ̈ܥܵܢܵܝܹܐ ܀ :ܕܘܼܟܲܬܼ ܪ̈ܓܼܠܵܘܗܝ ܚܵܘܝܼ ܒܛܘܼܪܵܐ ܐܲܝܟ ܦܲܓܼܪܵܢܵܐ\nܘܟܲܕܼ ܠܲܝܬܿ ܦܲܓܼܪܵܐ ܨܵܪ̣ ܕܸܡ̈ܘܵܬܼܵܐ ܦܲܓܼܪ̈ܵܢܝܵܬܼܵܐ ܀ :ܣܲܩܪܵܐ ܚܕܲܬܵܐ ܝܲܗ̄ܒܼ݂ ܠܐܘܿܪܓܵܢܘܿܢ ܕܚܵܘܝܼ ܒܲܫܡܹܗ\nܕܲܟܼܬܼܝܼܒܼܵܐ ܗ̄ܘ̣ܵܬܼ ܒܐܲܪܬܹܿܝܢ ܠܘܼܚܹ̈ܐ ܡܸܟܵܐ ܘܡܸܟܵܐ ܀ :ܐܲܠܦܵܐ ܒܹܝܛܵܐ ܒܲܟܵܪ̈ܵܬܼܵܐ ܟܬܼܝܼ̈ܒܼܵܢ ܗ̣̄ܘܲܝ̈ ܒܗܹܝܢ\nܘܩܲܕܿܝܼ̈ܡܵܢ ܗ̣̄ܘܲܝ̈ ܠܟܼܠ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܲܒܼܟܼܠ ܣܸܦܪ̈ܝܼܢ ܀ ܪܲܒܿ ܪ̈ܲܒܵܢܹܐ ܥܲܒܼ݂ܕܹܿܗ ܠܡܘܼܫܹܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ:\nܘܗܘ̤ ܗܓܼܵܐ ܠܘܼܩܕܼܵܡ ܗܸܓܼܝܵܢ ܡܸܠܵܘ̈ܗܝ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܀","english":"To him, the angel, the divine sign was moved, and he was interpreting the laws of the ordinances in the hands of Moses. As a mediator, Moses was made between him and the people, and he was explaining and speaking spiritually. As if in an organ, the spirit struck within him, in his mouth, and he was speaking glorious sounds in the hands of the people. O that power, no audible sound could be heard, which was interpreting the ordinances of his will through the work of his hands. Three times he performed his ministry, toward the spirits and toward the dweller of the earth and the sons of his people. From one to another he was conveying the language of his people, in the manner of a king who commands one and another and another. He, like a king, was moving among the spirits, and the runners were conveying his words to the earth-dwellers. The place of his feet would appear on the mountain like a bodily form, and when there was no body, bodily images would be formed. A new rock gave to the organ that it might appear in his name, which was written on the tablets of the ark here and there. Alpha, beta, the first letters were written in them, and they were prior to all the letters in all the books. The great of the great made Moses between the earth-dwellers, and he meditated the beginning of the meditation of his words in the writings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܿܪܓܵܢܘܿܢ","severity":"info","text":"The Syriac ܐܘܿܪܓܵܢܘܿܢ (ʾōrgāṭōn) is a loanword from Greek ὄργανον, here likely referring to a musical instrument or a vocal organ, used metaphorically for the angel's speech.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܘܼܚܹ̈ܐ ܡܸܟܵܐ ܘܡܸܟܵܐ","severity":"info","text":"The reference to 'tablets of the ark' and 'alpha, beta' alludes to the two stone tablets of the Law given to Moses on Sinai (Exodus 31:18; 32:15-16), with the alphabet symbolizing the divine origin of writing.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼܢܵܬܼܵܐ","severity":"info","text":"The 'three times' may refer to the threefold ministry of the angel (to spirits, to the earth-dweller, and to the sons of the people), reflecting a triadic structure common in Syriac liturgical and exegetical traditions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̣ܢ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ","severity":"info","text":"The passage moves from the angel's mediation to Moses' role as intermediary, then to the transmission of divine language, forming a chain of revelation: divine sign → angel → Moses → people.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܡܲܠܟܵܐ","severity":"info","text":"The comparison of the angel to a king moving among spirits and conveying words through 'runners' parallels the imagery of a royal court, a common trope in Syriac angelology (cf. the angelic hierarchies in Pseudo-Dionysius).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܲܩܪܵܐ ܚܕܲܬܵܐ","severity":"caution","text":"The phrase 'new rock gave to the organ' is obscure; it may refer to a new stone tablet or a symbolic rock that enables the angel's manifestation, but the syntax is ambiguous and the exact referent is uncertain.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angel' is not specified; it may be a particular angel (e.g., the angel of the Lord) or a generic divine messenger.","The phrase 'new rock gave to the organ' is syntactically unclear; it could mean the rock provided a new medium for the angel's voice or that the organ (instrument) was renewed.","The 'three times' could be literal (three occasions) or symbolic (three aspects of ministry)."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܨܵܪ̣ ܒܸܪ̈ܝܵܬܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ\nܗܘ̤ ܟܬ݂ܲܒܼ ܐܸܢܹܝܢ ܠܵܘ ܒܐܝܼ̈ܕܲܝܵܐ ܐܸܠܵܐ ܒܪܸܡܙܵܐ ܀ :ܠܵܘ ܐܝܼ̈ܕܲܝܵܐ ܦܲܓܼܪ̈ܵܢܝܵܬܼܵܐ ܩܢܹܐ ܒܵܪܘܿܝܵܐ\nܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ ܕܐܝܼܕܼܵܐ ܕܡ̇ܪܝܵܐ ܟܸܬܼ݂ܒܲܬ̤ ܐܸܢܹܝܢ܀ :ܒܐܸܣܟܹܿܝܡ ܐܝܼ̈ܕܹܐ ܡܥܵܕܼ ܡܸܬܼܚܲܫܲܚ ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ\nܠܦܘܼܬܼ ܕܐܵܦ ܐ̄ܢܵܫܵܐ ܒܐܝܼܪܹ̈ܐ ܣܵܥ̇ܪܝܼܢ ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܒܗܵܢ ܐܸܣܟܹܿܡܵܐ ܣܥ݂ܲܪ ܨܹܝܕܼ ܡܘܼܫܹܐ ܘܝܼܫܘܿܥ ܒܲܪܢܘܿܢ\nܘܐܝܼܕܵܐ ܒܐܝܼܕܼܵܐ ܨܹܝܕܼ ܙܲܕܿܝܼܩܹ̈ܐ ܕܲܒܼܟܼܠ ܕܵܪ̈ܝܼܢ ܀ :ܚܲܕܼ ܡܲܠܲܐܟܼܵܐ ܥܒ݂ܲܕܼ ܐܝܼܙܓܲܕܵܐ ܠܣܵܥܘܿܪܘܼܬܹܗ\nܗܵܘ̇ ܕܐܸܬܼܟܲܢܝܼ ܫܡܹܗ ܡܝܼܟܼܵܐܹܝܠ ܘܲܥܙܵܙܵܐܹܝܠ ܀ :ܥܠܵܘܗܝ ܐܸܡ݂ܲܪ ܠܹܗ ܡܘܼܫܹܐ ܒܛܘܼܪܵܐ ܟܲܕܼ ܐܲܦܝܼܣܹܗ\nܕܗܵܐ ܠܲܡ ܡܲܠܲܐܟܼܝ ܐܵܙܹ̇ܠ ܩܕܼܵܡܲܝܟ ܘܲܡܕܲܒܼܪ ܠܵܟ ܀ :ܒܲܫܡܹܗ ܟܲܢܝܹܗ ܠܲܡܫܲܡܫܵܢܵܐ ܕܐܲܠܵܗܘܼܬܹܗ\nܘܦܲܩ̣ܕܹܿܗ ܠܡܘܼܫܹܐ ܕܢܸܕܼܚܲܠ ܡܸܢܹܗ ܐܲܝܟ ܕܡ̣ܢ ܡ̇ܪܝܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܚܵܘܝܹܗ ܠܝܼܫܘܿܥ ܒܲܪܢܘܿܢ ܚܙܬܼܵܐ ܕܓܲܒܼܪܵܐ\nܕܲܡܚܲܙܲܩ ܗ̄ܘ̣ܵܐ ܒܡܵܐܢܲܝ̈ ܙܲܝܢܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܀ :ܠܵܘ ܓܲܒܼܪܵܐ ܗ̄ܘ̣ܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܐܲܝܟ ܡܵܐ ܕܐܲܡܝܼܪ\nܐܸܠܵܐ ܕܡܘܼܬܼܵܐ ܠܓܲܒܼܪܵܐ ܟܲܕܼ ܠܲܝܬܿ ܓܲܒܼܪܵܐ ܀ :ܪܲܒ ܚܲܝܠܵܐ ܐ̄ܢܵܐ ܕܚܲܝ̈ܠܵܘܬܼܵܐ ܐܼܡ݂ܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܐܸܬܹܿܝܬܼ ܗܵܫܵܐ ܕܐܲܠܦܵܟ ܛܲܟܼܣܵܐ ܕܲܡܕܲܒܿܪܵܢܘܼܬܼܝ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܣܸܥܪܹܬܼ ܟܠܗܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܒܐܝܼܕܼܵܐ ܕܡܘܼܫܹܐ\nܘܐ̄ܢܵܐ ܣܥܲ݁ܪ ܐ̄ܢܵܐ ܗܸܠܹܝܢ ܕܗܵܘ̈ܝܢ ܒܐܝܼܕܲܝ̈ܟ ܕܝܼܠܵܟ ܀ :ܗܘ̤ ܗܵܢ ܓܲܒܼܪܵܐ ܕܲܩܪ̣ܵܐ ܢܲܦܫܹܗ ܒܲܫܡܵܐ ܕܓܲܒܼܪܵܐ\nܗܘ̤ܝܘܼ ܕܲܣܥ݂ܲܪ ܟܠܗܘܿܢ ܩܹܐܪ̈ܣܹܐ ܕܲܟܼܢܲܥܵܢܵܝܹ̈ܐ ܀","english":"That command which created the creatures from nothing, he wrote the law not with hands but with a sign. Not with material hands did the Creator stand, as it is written that the hand of the Lord wrote the law. In the form of hands, the hand is able to be moved in all forms, so that even man performs his actions with his hands. In this form, he acted toward Moses and Joshua son of Nun, hand in hand toward the righteous of all generations. One angel performed the office of messenger for his service, that one whose name is called Michael and Azazel. Concerning him, Moses said to him on the mountain when he saw him, \"Behold, an angel goes before you and leads you.\" By his name, he called him the minister of his divinity, and he commanded Moses to fear him as he fears the Lord. He showed himself to Joshua son of Nun as a vision of a man who was girded with weapons of war, visible. It was not a man who was visible, as it is said, but the likeness of a man when there is no man. The commander of the armies said to him, \"I have come now to teach you the order of my governance.\" I am the one who performed all that was done by the hand of Moses, and I am the one who will perform those things that are to be done by your hands. This is the man who called himself by the name of a man, he who performed all the wars of the righteous ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܝܼܟܼܵܐܹܝܠ ܘܲܥܙܵܙܵܐܹܝܠ","severity":"info","text":"The pairing of Michael and Azazel is unusual; Azazel is typically a fallen angel in Jewish tradition, but here both serve as a single angelic messenger, possibly reflecting a variant tradition or textual corruption.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܝܼܕܼܵܐ ܕܡ̇ܪܝܵܐ ܟܸܬܼ݂ܒܲܬ̤ ܐܸܢܹܝܢ","severity":"info","text":"Echoes Exodus 31:18, where the law is written by the hand of God, though the Syriac emphasizes the sign rather than physical writing.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̄ܢܵܐ ܕܚܲܝ̈ܠܵܘܬܼܵܐ","severity":"info","text":"The phrase 'commander of the armies' (ܪܲܒ ܚܲܝܠܵܐ ܕܚܲܝ̈ܠܵܘܬܼܵܐ) identifies the angel as a military leader, consistent with Michael's role as archistrategos in Jewish and Christian tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܼܫܘܿܥ ܒܲܪܢܘܿܥ","severity":"info","text":"Joshua son of Nun is presented as a recipient of angelic guidance, paralleling Moses; this aligns with later Jewish and Christian traditions of Joshua as a prophetic successor.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about divine creation through signs, to specific examples of angelic mediation for Moses and Joshua, then to a direct speech by the angel, creating a layered narrative.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܥܙܵܙܵܐܹܝܠ","severity":"caution","text":"The name Azazel may be a scribal error or a deliberate conflation; in Syriac tradition, Azazel is often a demon, making this identification with Michael problematic.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether Azazel is a separate figure or an epithet of Michael is unclear; the text treats them as one angel.","The phrase 'hand in hand' may be literal or metaphorical for direct guidance."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܗܘ̤ ܫܩ݂ܲܠ ܐܲܪܥܵܐ ܕܦܵܠܸܣܛܝܼܢܹܐ ܘܝܲܗ̄ܒܼ ܠܝܼܣܪܵܝܼܠ\nܘܲܫܡܠܝܼ ܘܲܓܼܡ݂ܲܪ ܗܵܘ̇ ܡܘܼܠܟܵܢܵܐ ܕܲܠܘܵܬܼ ܐܲܒܼܪܵܡ ܀ :ܗܘ̤ ܚܵܘܝܼ ܠܹܗ ܠܓܸܕܼܥܘܿܢ ܐܵܬܼܵܐ ܒܓܸܙܬܼܵܐ ܘܛܲܠܵܐ\nܕܲܡܨܹܐ ܚܵܝ̇ܪܸܒܼ ܠܡܸܕܼܝܵܢܵܝܹ̈ܐ ܒܸܠܥܸܕܼ ܙܲܝܢܵܐ ܀ :ܒܸܠܥܵܕܼ ܙܲܝܢܵܐ ܐܲܠܦܹܗ ܠܓܸܕܼܥܘܿܢ ܠܡܸܬܟܼܬܵܫܘܼ\nܕܡ̇ܐ ܕܡܸܬܼܢܲܨܲܚ ܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܒܡܵܐܢܲܝ̈ ܙܲܝܢܵܐ ܀ :ܗܘ̤ ܒܲܕܹܿܩ ܠܵܗ̇ ܐܵܦ ܠܲܕܼܒܼܘܿܪܵܐ ܕܬܼܩܪܸܐ ܠܒܼܵܪܵܩ\nܕܢܸܦܘܿܩ ܢܲܒܼܗܸܬܼ ܠܚܘܼܬܼܪܹܗ ܕܣܝܼܣܪܵܐ ܓܲܢ̄ܒܵܪ ܚܲܝܠܵܐ ܀ :ܗܘ̤ܝܘܼ ܐܲܠܦܵܗ̇ ܐܵܦ ܠܲܥܢܵܐܝܼܠ ܙܢܲܝ̈ ܨܹܢ̈ܥܵܬܼܵܐ\nܕܒܸܐܣܟܹܿܝܡ ܚܘܼܒܵܐ ܬܨܘܼܕ ܠܲܨܢܝܼܥܵܐ ܕܡܲܟܸܿܟ ܠܥܲܡܵܐ ܀ :ܒܐܝܼܕܲܝ̈ ܢܸܫܹ̈ܐ ܡܲܟܿܟܹܗ ܠܚܘܼܬܼܪܵܐ ܕܡܲܠܟܲܝ̈ ܚܵܨܘܿܪ\nܕܢܲܟܼܪܸܙ ܚܲܝܠܵܐ ܕܲܡܫܲܕܿܪܵܢܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܀ :ܗܘ̤ܝܘܼ ܓܠ̣ܵܐ ܠܵܗ̇ ܠܐܲܢ̄ܬܿܬܹܗ ܕܲܡܢܘܿܚ ܥܸܠܬܹܗ ܕܫܸܡܫܘܿܢ\nܕܐܲܝܟܲܢ ܚܵܣܹ̇ܢ ܠܲܦܠܸܫܬܵܝܼ̈ܐ ܒܐܵܬܼܵܐ ܕܣܲܥܪܹܗ ܀ :ܒܪܹܫ ܗܲܕܼܵܡ̇ܘ̈ܗܝ ܚܵܘܝܵܗ̇ ܠܐܲܬܼܵܐ ܕܓܼܢ̄ܒܵܪܘܼܬܹܗ\nܕܢܸܗܘܹܐ ܝܵ̇ܕܲܥ ܕܠܵܘ ܐ̄ܢܵܫܵܝܵܐ ܗ̄ܘ̣ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܗܘ̤ ܬܘܼܒܼ ܓܼܫܹܡ ܠܐܐܲܪ ܫܲܪܝܵܐ ܘܥܲܒܼ݂ܕܹܿܗ ܓܘܼܫܡܵܐ\nܘܐܲܚܸܬܼ ܡܸܛܪܵܐ ܐܲܟܼܡܵܐ ܕܲܫܐܹ݂ܠ ܟܵܗܢܵܐ ܫܡܘܼܐܹܝܠ ܀ :ܒܩܵܠܵܐ ܕܪܲܥܡܵܐ ܐܲܟܿܣܹܗ ܠܥܲܡܵܐ ܕܲܫܐܸ̣ܠܘ ܡܲܠܐܟܵܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܓ̣ܡܲܪܘ ܪܸܓܲܬܼܗܘܿܢ ܀ :ܗܘ̤ ܒܵܪܘܿܝܵܐ ܣܥ݂ܲܪ ܟܠ ܕܲܣܥ݂ܲܪ ܒܝܲܕܼ ܪܘܼܚܵܢܵܐ\nܘܠܵܘ ܪܘܼܚܵܢܵܐ ܡܨܹܐ ܗ̄ܘ̣ܵܐ ܕܢܸܣܥܘܿܪ ܕܪ̈ܡܵܢ ܡܸܢܹܗ ܀ :ܒܝܲܕܼ ܪ̈ܘܼܚܵܢܹܐ ܣܥ݂ܲܪ ܗ̄ܘ̣ܵܐ ܚܲܝܠܹܗ ܨܹܝܕ ܒܸܪ̈ܝܵܬܼܵܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܲܣܢܝܼܩ ܐܸܠܵܐ ܕܢܵܘܕܲܥ ܕܡ̇ܪܝܵܐ ܗ̄ܘ̣ ܕܥܲܠ ܟܠ ܀","english":"He took the land of Palestine and gave it to Israel, and completed and finished that kingdom which was with Abraham. He showed to Gideon the sign of the fleece and the dew, that he might be able to overcome the Midianites without weapons. Without weapons he taught Gideon to do battle, that when he was victorious he would not boast in the instruments of war. He also struck Deborah who called Barak, that he might go forth and humble the pride of Sisera, the mighty man of the army. He also taught Jael the arts of the tent-peg, that with the skill of love she might ensnare the enemy who humbles the people. With the hands of women he humbled the pride of the kings of Hazor, that he might proclaim the power of the one who sent him, the strength of the Almighty. He also revealed to the wife of Manoah the cause of the sun, how she would hide from the Philistines by the sign of his hair. On the top of his limbs he showed her the sign of his manhood, that she might know that it was not human, that power of his greatness. He again embodied the cloud and made it a body, and brought down black rain as the priest Samuel requested. With the voice of thunder he covered the people who asked for an angel, that he might teach them that it was not fitting that they had completed their desire. The Creator did all that he did by means of the spirit, and not the spirit was able to do what he did from among the heights. By means of the spirits he did his power against the creatures, not that he was in need, but that he might make known that it is the Lord who is over all.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Gideon","severity":"info","text":"The sign of the fleece and dew alludes to Judges 6:36–40 (Peshitta), where Gideon tests God's promise by a fleece left overnight. Narsai reads this as a divine lesson in humility, stripping warfare of human pride.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deborah who called Barak","severity":"info","text":"Refers to Judges 4:4–10 (Peshitta), where Deborah summons Barak to fight Sisera. Narsai emphasizes the humbling of Sisera's pride, a theme absent from the biblical narrative but typical of his moralizing exegesis.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Jael","severity":"info","text":"Jael's killing of Sisera (Judges 4:17–22) is recast as a divinely taught act of love and humility. Narsai's phrase 'skill of love' is a striking departure from the violent biblical account, reflecting his homiletic purpose.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"wife of Manoah","severity":"info","text":"Alludes to Judges 13:2–5, where Manoah's wife receives an angelic annunciation of Samson's birth. Narsai interprets the 'sign of his hair' and 'manhood' as divine markers, emphasizing Samson's superhuman origin.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samuel","severity":"info","text":"Refers to 1 Samuel 12:1–18 (Peshitta), where Samuel calls down thunder and rain to demonstrate God's power. Narsai's 'black rain' and 'voice of thunder' echo the biblical theophany, but he adds a moral lesson about the people's improper desire.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"by means of the spirit","severity":"info","text":"The Syriac ܒܝܲܕܼ ܪ̈ܘܼܚܵܢܹܐ (by means of the spirits) is plural, contrasting with the singular 'spirit' in the English draft. Narsai likely refers to angelic or elemental spirits as instruments of divine action, not the Holy Spirit.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܪ̈ܘܼܚܵܢܹܐ (spirits) is plural; the English draft renders it as singular 'spirit', which may obscure Narsai's distinction between divine agency and intermediary spirits.","The identity of 'the Creator' in the final lines is unambiguous in context, but the phrase 'from among the heights' (ܕܪ̈ܡܵܢ ܡܸܢܹܗ) is syntactically ambiguous: it could mean 'from the heights by him' or 'from him of the heights'."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܠܵܐ ܣܢܝܼܩ ܚܲܝܠܹܗ ܥܲܠ ܥܘܼܕܪܵܢܵܐ ܕܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܘܣܵܗ̇ܕܵܐ ܒܪܝܼܬܼܵܐ ܕܗܘ̤ ܒܲܠܚܘܿܕܘܗܝ ܩܪ̣ܵܗ̇ ܘܐܲܩܝܼܡܵܗ̇ ܀ :ܠܵܘ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܣܥ݂ܲܪ ܟܠ ܕܲܣܥ݂ܲܪ ܣܵܥܲ݁ܪ ܟܠܵܐ\nܕܗܵܐ ܠܲܝܬܿ ܡܸܢܝܵܢ ܠܐܲܝܠܹܝܢ ܕܲܣܥ݂ܲܪ ܒܸܠܥܵܕܲܝܗܘܿܢ ܀ :ܗܘ̤ܵܘ ܓܸܠܝܵܢܹ̈ܐ ܥܲܠ ܙܲܕܿܝܼܩܹ̈ܐ ܒܕܵܪܪ̈ܝܼܢ ܕܵܪ̈ܝܼܢ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܗܸܢܘ̣ܿܢ ܫܲܡܫܘ ܐܸܢܘܿܢ ܠܓܸܠܝܵܢܲܝ̈ܗܘܿܢ ܀ :ܗܵܐ ܢܒܼܝܼܘܼܬܹܗ ܕܟܹܐܢܵܐ ܕܵܘܝܼܕܼ ܒܪܘܼܚܵܐ ܙܲܡ̣ܪܵܗ̇\nܘܠܵܐ ܩܵܪܹ݁ܒܼ ܠܵܗ̇ ܚܲܕܼ ܡ̣ܢ ܛܲܟܼܣܹܐ ܕܲܡܫܲܡܫܵܢܹ̈ܐ ܀ :ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܠܥܸ݂ܙ ܥܲܡ ܢܲܦܫܹܗ ܕܲܕܟܹܐ ܢܲܦܫܵܐ\nܘܪܲܟܼܵܒܼ ܩܵܠܹ̈ܐ ܕܲܙܡܝܼܪ̈ܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܪܹ̈ܓܼܫܹܐ ܫܵܡܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܠܸܥܙܵܐ ܕܥܲܡܹܗ\nܐܸܠܵܐ ܒܗܵܘܢܵܐ ܕܝܵ̇ܕܲܥ ܠܲܡܨܲܬܼ ܡܲܡܠܠܵܐ ܕܪܘܼܚܵܐ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܙܡ݂ܲܪ ܟܠ ܕܲܙܡ݂ܲܪ ܡܗܝܼܪ ܙܲܡ̇ܪܹ̈ܐ\n:ܘܠܲܝܬܿ ܒܲܙܡܵܪܹܗ ܡܸܕ݂ܿܡ ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܒܸܠܥܵܕܼ ܪܘܼܚܵܐ\nܘܠܵܐ ܡܲܠܲܐܟܼܵܐ ܡܬܿܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܘܟܸܢ ܙܵܡܲ݁ܪ ܗ̄ܘ̣ܵܐ ܀ :ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܢܵܩܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܟܸܢܵܪ ܢܲܦܫܹܗ\nܘܲܡܡܲܠܠܝܼܢ ܗ̄ܘ̣ܵܘ ܪ̈ܓܼܫܲܝ̈ ܦܲܓܼܪܹܗ ܛܲܟܼܣܵܐ ܕܡܸܢܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܒܼܩܲܢܝܵܐ ܠܒܼܝܼܟ ܗ̄ܘ̣ܵܐ ܪܘܼܚܵܐ ܠܠܸܫܵܢ ܦܘܼܡܹܗ\nܘܟܼܵܬܹܿܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ ܙܲܢܝ̈ ܩܝܼ̈ܢܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܀ :ܒܗܵܢܵܐ ܛܲܟܼܣܵܐ ܦܪ̈ܝܼܫܵܢ ܡܸܠܵܘ̈ܗܝ ܡ̣ܢ ܕܲܢܒܼܝܼ̈ܐ\nܘܠܵܐ ܡܸܬܼܩܲܪ̈ܝܵܢ ܒܗܵܘ̇ ܩܸܪܝܵܢܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܀ ܫܸܡ ܡܲܙܡܘܿܪܹ̈ܐ ܕܲܙܡܝܼܪ̈ܵܬܼܵܐ ܪܫܝܼܡ ܒܲܟܼܬܼܵܒܹܗ:\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܬܲܡ̇ܢ ܦܸܬܼܓܼܵܡ ܡ̇ܪܝܵܐ ܘܡܸܠܬܹܗ ܕܡ̇ܪܝܵܐ ܀","english":"His power was not insufficient for the help that his hands performed, and the creation bears witness that he alone called it and established it. Not by their hands did he accomplish all that he accomplished; the doer of all is he, for there is no limit to those who accomplish without him. Revelations were upon the righteous through the generations of generations, and it was not that they were ignorant; they served their revelations. Behold, the prophecy of the priest David: he sang it in spirit, and not one of the orders of the ministers approached it. The power of the spirit was with his pure soul, and it mounted the sounds of spiritual canticles. It was not by the senses that he heard the utterance of his people, but by the understanding that knows how to discern the speech of the spirit. Spiritually he sang all that the skilled singer sang, and there is nothing in his song that was not apart from the spirit. And no angel interpreted for him, and thus he sang. The power of the spirit was pressing within him upon his soul, and the senses of his body spoke the order of the members. As if a pen, the spirit was to the tongue of his mouth, and it wrote in him the letters of spiritual canticles. In this order his words are distinguished from those of the prophets, and they are not called by that name of prophecy. The name of the psalms of canticles is inscribed in his writing, and there is not there the word of the Lord and the word of the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts David's inspired song with prophecy mediated by angels or senses, asserting that his psalms are purely spiritual compositions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܡ̇ܪܹ̈ܐ","severity":"info","text":"The Syriac term ܙܲܡ̇ܪܹ̈ܐ (zamrē) refers to sung canticles or psalms, here specifically David's compositions, distinguished from prophetic utterances.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's distinction between David's psalms and prophecy reflects a broader Syriac tradition that David sang by spiritual inspiration without angelic mediation, as seen in Ephrem's Hymns on Faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement on divine revelations to a specific case of David, then contrasts his spiritual song with prophecy, ending with a note on the psalms' unique naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final line 'there is not there the word of the Lord and the word of the Lord' is ambiguous: it may mean the psalms lack the prophetic formula 'word of the Lord' or that they contain no divine speech at all.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܬܲܡ̇ܢ ܦܸܬܼܓܼܵܡ ܡ̇ܪܝܵܐ ܘܡܸܠܬܹܗ ܕܡ̇ܪܝܵܐ' could be read as denying the presence of any divine utterance in the psalms, or as denying the specific formula 'word of the Lord' typical of prophetic books. The translation takes the latter, but the Syriac is open."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܚܲܕܼ ܗ̄ܘ̣ ܡ̇ܪܝܵܐ ܕܬܲܪܓܸܿܡ ܡܸܠܬܹܗ ܒܦܘܼܡ ܫܲܪܝܼܪ̈ܵܘܗܝ\nܐܝܼܬܼ ܕܲܒܼܪܸܡܙܵܐ ܘܐܝܼܬܼ ܕܲܒܼܡܲܡܠܠܵܐ ܦܫܝܼܛܵܐ ܘܫܲܪܝܵܐ ܀ :ܒܡܲܡܠܠܵܐ ܩܫܝܼܛܵܐ ܫܡ݂ܲܥ ܐܲܚܝܼܵܐ ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ\nܘܣܲܕܼܩܹܗ ܠܢܲܝܬܵܐ ܕܲܡܟܲܣܲܝ ܗ̄ܘ̣ܵܐ ܠܣܸܕܼܩܹ̈ܐ ܬܪܸܥܣܲܪ ܀ :ܒܓܸܠܝܵܢ ܪܘܼܚܵܐ ܩܲܒܿܠܵܗ̇ ܠܗܵܕܹܐ ܫܝܼܠܘܿܢܵܝܵܐ\nܘܝܲܗ̄ܒܼ݂ ܠܒܲܪ ܢܵܒܼܵܟ ܥܸܣܪܵܐ ܨܪ̈ܘܵܢ ܡ̣ܢ ܬܿܟܼܣܝܼܬܹܗ ܀ :ܗܵܪܟܵܐ ܒܓܸܠܝܵܐ ܗܘ̤ܵܐ ܣܘܼܥܪܵܢܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܐ̄ܪܵܙܵܐ\nܕܓܸܠܝܵܢܵܐܝܼܬܼ ܫܩ݂ܲܠ ܝܘܿܪܲܒܼܥܵܡ ܥ̣ܣܪܵܐ ܨܪ̈ܵܘܵܢ ܀ :ܒܓܸܠܝܵܐ ܟܠ̣ܵܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܐܹܠܝܼܵܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ\nܘܲܒܼܣܘܼܥܪ̈ܵܢܹܐ ܬܲܚܡܹܗ ܠܐܵܐܲܪ ܡ̣ܢ ܡܲܪܕܿܝܼܬܹܗ ܀ :ܒܓܸܠܝܵܐ ܩܲܒܸܿܠ ܐܘܼܟܼܠܵܐ ܓܲܠܝܵܐ ܡ̣ܢ ܦܘܼܩ ܥܘܼܪ̈ܒܹܐ\nܘܲܒܼܗܲܕܵܡܹ̈ܐ ܡܲܢܲܥ ܘܲܡ̣ܛܵܐ ܠܘܵܬܼ ܨܵܪܦܵܝܬܵܐ ܀ :ܒܛܸܠܝܵܐ ܐܲܣܓܿܝܼ ܩܲܡܚܵܐ ܘܡܸܫܚܵܐ ܒܹܝܬܼ ܐܲܪܡܲܠܬܵܐ\nܘܲܚ̣ܝܐ ܘܐܲܚܝܼ ܐܲܝܟ ܨܸܒܼܝܵܢܵܐ ܕܗܵܘ̇ ܕܲܨܒܼܵܐ ܒܹܗ ܀ :ܒܓܸܠܝܵܐ ܐܲܥܕܲܝܼ ܡܝܼܬܼܵܐ ܓܲܠܝܵܐ ܡ̣ܢ ܦܘܼܡ ܡ̇ܘܬܵܐ\nܘܲܠܥܹܝܢ ܟܠܢܵܫ ܠܲܣܸܩ ܕܸܒܼܚܹ̈ܐ ܘܐܲܚܸܬܼ ܢܘܼܪܵܐ ܀ ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܫܡ݂ܲܥ ܒܲܪܬܼ ܩܵܠܵܐ ܘܲܚܙ̣ܵܐ ܚܸܙܘܵܐ ܀ :ܒܥܲܝܢܹ̈ܐ ܕܦܲܓܼܪܵܐ ܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܙܵܘܥܵܐ ܘܢܘܼܪܵܐ ܘܪܘܼܚܵܐ\nܒܵܗ̇ ܒܲܕܼ ܡܘܼܬܵܪܐ ܫܡ݂ܲܥ ܗ̄ܘ̣ܵܐ ܩܵܠܵܐ ܕܡܲܡܠܠܵܐ ܢܝܼܚܵܐ ܀ :ܗܵܠܹܝܢ ܒܓܸܠܝܵܐ ܩܲܒܸܿܠ ܐܸܢܘܿܢ ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ\nܘܲܦܢ̣ܵܐ ܕܢܸܪܕܹܐ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ ܀ :ܗܵܪܟܵܐ ܠܵܐ ܐ̄ܢܵܫ ܢܨܘܼܪ ܦܸܠ̈ܐܵܬܼܵܐ ܦܲܟܿܝܼ̈ܗܵܬܵܐ\nܐܸܠܵܐ ܒܓܸܠܝܵܐ ܢܩܲܒܸܿܠ ܐܸܢܹܝܢ ܐܲܝܟ ܕܐܸܬܼܡܲܠܲܠ ܀","english":"One is the Lord who interprets his word by the mouth of his true ones. There is one who by a sign and one who by plain and simple speech. By plain speech Ahijah heard the command of his Lord and confirmed the existence of the one who was hiding the twelve righteous ones. By a revelation of the spirit he received this Shilohite and gave to the son of Abiak ten strips from his mystery. Here by revelation was the deed, and not by a mystery. Openly Jeroboam received ten strips. By revelation also Elijah stopped heaven and earth, and by deeds he restrained Ahab from his rebellion. By revelation Uklah received openly from the mouth of the crows, and with limbs he went and arrived at the furnace. By a hanging he increased flour and oil in the house of the widow, and he lived and made live according to the will of the one who willed in him. By revelation he removed a dead man openly from the mouth of death, and to the exhausted one he brought up sacrifices and brought down fire. Corporeally the daughter heard a voice and saw a vision. With the eyes of the body he saw a tremor and fire and spirit, and by that very remainder he heard the voice of the speaker of the spirit. These by revelation received Enoch, son of the inhabitants, and the one who redeemed from the pit before the evil one who was revealed to him. Here he did not feel the form of the wonderful miracles, but by revelation he received Enoch as it was spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܸܠܝܵܐ","severity":"info","text":"The Syriac term ܓܸܠܝܵܐ (gelyā) means 'revelation' or 'open manifestation', contrasting with ܐܪܵܙܵܐ (rāzā, 'mystery'). Narsai uses it to denote a direct, perceptible divine communication.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܚܝܼܵܐ","severity":"info","text":"Ahijah the Shilonite (1 Kings 11:29–31) is the prophet who tore Jeroboam’s garment into twelve pieces, symbolizing the division of the kingdom. Narsai refers to this as a 'revelation of the spirit'.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah’s deeds (1 Kings 17–18) include stopping rain (stopping heaven and earth) and confronting Ahab. Narsai presents these as performed 'by revelation' (ܒܓܸܠܝܵܐ).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܟܼܠܵܐ","severity":"info","text":"Uklah (or Oklah) is likely a reference to the prophet Obadiah (1 Kings 18:3–4), who fed the prophets in hiding. The 'crows' (ܥܘܼܪ̈ܒܹܐ) may be a textual corruption or a symbolic reading.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܢܘܿܥ","severity":"info","text":"Enoch (Gen 5:24; Heb 11:5) is described as receiving revelations 'by revelation' (ܒܓܸܠܝܵܐ). Narsai emphasizes that Enoch’s experience was open and not through hidden mysteries.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ","severity":"info","text":"The repeated phrase ܗܵܪܟܵܐ ('here') marks a structural shift, contrasting the preceding examples of revelation with the following ones, and emphasizing the public nature of the deeds.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Uklah' (ܐܘܼܟܼܠܵܐ) is uncertain; it may be a corruption of 'Obadiah' or a different figure. The 'crows' (ܥܘܼܪ̈ܒܹܐ) could be a scribal error or a symbolic reference.","The phrase 'son of the inhabitants' (ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ) for Enoch is unusual and may reflect a variant tradition or a textual corruption."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܡܲܡܠܠܵܐ ܗ̄ܘ̣ ܗܵܢܵܐ ܓܲܠܝܵܐ ܘܕܲܟܼܝܵܐ ܕܠܵܐ ܬܲܚܦܝܼܬܼܵܐ\nܘܠܲܝܬܿ ܒܹܗ ܕܘܼܡܝܵܐ ܕܚܸܠܡܲܝ̈ ܚܸܠܡܹ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܒܗܵܕܹܐ ܐܘܼܪܚܵܐ ܕܓܸܠܝܵܢ ܡܸܠܹ̈ܐ ܪܕܼܵܐ ܐܹܠܝܼܫܵܥ\nܘܩܲܒܸܿܠ ܪܘܼܚܵܐ ܘܲܣܥ݂ܲܪ ܚܲܝܠܹ̈ܐ ܠܥܹܝܢ ܚܲܙܝܼ̈ܐ ܀ :ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܐܲܣܝܼ ܡܲܝ̈ܵܐ ܒܡܸܠܚܵܐ ܘܚܸܨܦܵܐ\nܘܫܲܕܲܪ ܩܲܝܣܵܐ ܒܵܬܲܪ ܦܲܪܙܠܵܐ ܘܕܲܠܝܹܗ ܠܪܵܘܡ̇ܐ ܀ :ܒܡܸܠܬܼܵܐ ܓܠܝܼܬܼܵܐ ܠܵܛ̣ ܠܲܛܠܵܝܹ̈ܐ ܕܨܲܚܝܘܼܗܝ ܡܲܓܵܢ\nܘܢܦ݂ܲܩ ܕܸܒܵܝ̈ܐ ܘܦܲܪܸܬܼ ܐܸܢܘܿܢ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܕܠܵܐ ܬܲܚܦܝܼܬܼܵܐ ܝܲܗ̄ܒܼ ܠܵܗ̇ ܝܲܠܕܵܐ ܠܫܝܼܠܘܿܡ̇ܝܬܵܐ\nܘܲܕܼܡ̣ܝܼܬܼ ܡܸܢܫܹܠܝ ܦܢ̣ܵܐ ܘܐܲܩܝܼܡܹܗ ܡ̣ܢ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ ܀ :ܒܹܗ ܒܗܵܢ ܛܲܟܼܣܵܐ ܐܲܣܓܿܝܼ ܡܲܝܵܐ ܒܐܲܬܼܪܵܐ ܚܘܼܪܒܵܐ\nܘܝܲܗ̄ܒܼ݂ ܬܘܼܪܣܵܝܵܐ ܠܡܲܠ̈ܟܹܿܐ ܬܠܵܬܼܵܐ ܕܲܨܪܝܼܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܦܲܟܲܗ ܡܸܪܬܼܵܐ ܕܲܒܼܓܼܵܘ ܩܲܕܼܣܵܐ\nܘܐܲܣܓܿܝܼ ܠܲܚܡܵܐ ܘܲܥܒܲܕܼ ܣܲܒܼܥܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܒܥܲܝܢܵܐ ܕܦܲܓܼܪܵܐ ܚܙ̣ܵܐ ܠܪ̈ܘܼܚܵܢܹܐ ܕܲܟܼܪܝܼܟܼܝܼܢ ܠܹܗ\nܘܲܡ̣ܚܵܐ ܒܬܸܡܗܵܐ ܠܐܲܕܼܘܿܡܵܝܹ̈ܐ ܘܥܵܘܲܪ ܐܸܢܘܿܢ ܀ :ܒܓܸܠܝܵܢ ܪܘܼܚܵܐ ܚ̣ܙܵܐ ܠܐܝܼܙܓܲܕܵܐ ܕܐܸܬܼ݂ܵܐ ܠܡܵܘܬܹܿܗ\nܘܩܲܕܹܿܡ ܒܲܕܸܿܩ ܕܒܼܵܛܹ̇ܠ ܩܹܐܪܣܵܐ ܘܗܵܘܹ̇ܐ ܣܲܒܼܥܵܐ ܀ :ܚܲܕܼ ܓܘܼܫܡܵܢܵܐ ܐܵܘܚܸܕܼ ܩܸܫܬܵܐ ܒܐܝܼܕܵܐ ܕܡܲܠܟܵܐ\nܘܚܵܘܝܹܗ ܕܙܵܟܹ̇ܐ ܬܠܵܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐ ܠܐܲܕܼܘܿܡ̇ܝܹ̈ܐ ܀ :ܪܘܼܚܵܐ ܕܠܵܐ ܓܫܘܿܡ ܝܲܗ̣̄ܒܼ ܒܹܗ ܪܘܼܚܵܐ ܒܵܬܲܪ ܡܵܘܬܹܿܗ\nܘܐܲܩܝܼܡ ܡܝܼܬܼܵܐ ܕܲܢܩܸܦ̣ ܡ̣ܢ ܫܹܠܝ ܠܲܫܪܲܕܿܘܼܕܹܗ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܝܲܗ̄ܒܼ ܠܹܗ ܐܲܥܦܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܗܘ̤ ܣܥ݂ܲܪ ܒܐܝܼܕܼܵܘ̈ܗܝ ܙܢܲܝ̈ ܐܵܬܼ̈ܘܼܬܼܵܐ ܕܪ̈ܵܡܵܢ ܡܸܢܹܗ ܀","english":"This is the clear and pure speech, without concealment, and there is in it no likeness of the dreams of dreams spiritually. By this path of revelation of words Elisha proceeded, and he received the spirit and performed mighty deeds for the sake of the seers. For the sake of the seers, he healed water with salt and vinegar, and sent wood after iron and raised it to the height. By the revealed word he cursed the youths who mocked his baldness, and bears came out and tore up forty-two without loss. Without concealment he gave the child to the Shunammite, and she conceived, and he revived the dead one who had fallen from the roof and raised him from among the dead. In this same manner he increased water in a dry place and gave sustenance to three kings who were in need. And in the same likeness he sweetened the broth that was in the holy vessel and increased the bread and made satiety without custom. With the eye of the body he saw the spirits that were hidden from him, and struck the Edomites with astonishment and blinded their eyes. By revelation of the spirit he saw the angel who came to his death, and he anticipated and closed the door so that the decree would be annulled and there would be satiety. One bodily form held a bow in the hand of the king and showed that he would conquer the Edomites three times. The spirit without body gave spirit in him after his death and raised the dead one who had fallen from the roof to scatter his rest. That command which gave him the face of humility, he performed with his hands the small signs of the heights from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܡܝܵܐ ܕܚܸܠܡܲܝ̈ ܚܸܠܡܹ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ","severity":"info","text":"The phrase 'likeness of the dreams of dreams spiritually' distinguishes prophetic revelation from ordinary or dream-based visions, emphasizing its direct and unmediated character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܫܵܥ","severity":"info","text":"Elisha's miracles recounted here (healing water, raising an axe, cursing youths, reviving a child) echo 2 Kings 2–6, particularly the Shunammite's son (2 Kings 4:32–37) and the floating axe (2 Kings 6:1–7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܵܛ̣ ܠܲܛܠܵܝܹ̈ܐ ܕܨܲܚܝܘܼܗܝ ܡܲܓܵܥ","severity":"info","text":"The episode of Elisha cursing youths who mocked his baldness, leading to bears mauling them, is a haggadic expansion not found in the biblical text; it appears in later Syriac tradition (cf. ed:dsc-28).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܢ ܛܲܟܼܣܵܐ","severity":"info","text":"The phrase 'in this same manner' (ܒܗܵܢ ܛܲܟܼܣܵܐ) and 'in the same likeness' (ܒܲܕܼܡܘܼܬܼܵܐ) structure the passage as a catalogue of Elisha's miracles, each introduced as a parallel instance of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܡ̣ܝܼܬܼ ܡܸܢܫܹܠܝ ܦܢ̣ܵܐ","severity":"caution","text":"The phrase 'she conceived from the roof' is ambiguous: it may refer to the Shunammite's conception after Elisha's intervention, but the syntax is compressed; the English draft interprets it as 'she conceived' following the raising of the dead child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܘܼܚܵܐ ܕܠܵܐ ܓܫܘܿܡ ܝܲܗ̣̄ܒܼ ܒܹܗ ܪܘܼܚܵܐ","severity":"info","text":"The notion of a 'spirit without body' giving spirit after death reflects Narsai's theological interest in the continuity of prophetic power beyond bodily life, a theme developed in Syriac mystical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'she conceived from the roof' (ܘܲܕܼܡ̣ܝܼܬܼ ܡܸܢܫܹܠܝ ܦܢ̣ܵܐ) is syntactically ambiguous; it may mean 'she conceived from the roof' or 'she was likened to the roof'; the English draft takes it as conception.","The identity of 'the three kings' (ܡܲܠ̈ܟܹܿܐ ܬܠܵܬܼܵܐ) is not specified in the text; they may be biblical figures (e.g., from 2 Kings) or a typological reference."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܪܵܡܝܼܢ ܣܲܓܿܝܼ ܙܢܲܝ̈ ܓܸܠܝܵܢܹ̈ܐ ܕܩܲܒܸܿܠ ܟܹܐܢܵܐ\nܘܡ̇ܟܵܐ ܗ̄ܝܼ ܣܲܓܿܝܼ ܡܚܝܼܠܘܼܬܼ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܕܐܲܝܟ ܗܵܠܹܝܢ ܀ :ܠܗܵܢܵܐ ܫܘܼܒܼܚܵܐ ܚܙ̣ܵܐ ܐܹܫܲܥܝܵܐ ܒܓܼܵܘ ܒܹܝܬܼ ܩܘܼܕܫܵܐ\nܘܚ݂ܲܫ ܘܐܸܬܿܬܿܢܲܝ ܥܲܠ ܕܵܘܝܘܼܬܼܵܐ ܕܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܘܵܝܠܝܼ ܠܕܵܘܝܵܐ ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ ܩܕܼܵܡ ܓܸܠܝܵܢܵܐ\nܕܛܲܡ̈ܐܵܢ ܣܸܦ̈ܘܵܬܼܝ ܘܲܛܡܲܐ ܥܲܡܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܲܝ̈ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚ̣ܙܵܗ̇ ܠܲܚܙܵܬܵܐ ܕܐܸܬܚܵܘܝܲܬ̤ ܠܹܗ\nܘܲܬܼܡ݂ܲܗ ܘܲܬܼܗܲܪ ܒܪܲܒܿܘܼܬܼ ܚܸܙܘܵܐ ܘܫܝܼܛܘܼܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܚܙܵܬܼܵܐ ܕܚܝܼܠܬܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ ܚܙ̣ܵܐ ܐܹܫܲܥܝܵܐ\nܡܲܠܟܵܐ ܕܥܲܠ ܟܠ ܘܚܲܝ̈ܠܵܘܵܬܵܐ ܕܲܡܙܲܚܝܼܢ ܠܹܗ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܥܲܝܢܹ̈ܐ ܚܙ̣ܵܐ ܠܲܬܼܪܘܿܢܘܿܣ ܕܐܲܠܵܗܘܼܬܼܵܐ\nܘܠܵܐ ܕܲܣܪ̈ܵܦܹܐ ܒܫܸܡܥܵܐ ܩܵܒܸܿܠ ܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܚܸܙܘܵܐ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܠܵܐ ܓܘܼܫܡܵܢܵܐ ܕܲܚܙܵܐ ܒܗܵܘܢܵܐ\nܘܫܸܡ ܐܲܠܵܗܵܐ ܨܝܼܪ ܗ̄ܘ̣ܵܐ ܒܓܼܵܘܹܗ ܘܠܵܘ ܐܲܠܵܗܵܐ ܀ :ܠܵܘ ܐܲܠܵܗܵܐ ܝ̄ܬܸܒܼ ܐ̄ܢܵܫܵܐܝܼܬܼ ܒܓܼܵܘ ܩܘܼܕܼܫܵܐ\nܘܠܵܘ ܠܪ̈ܘܼܚܵܢܹܐ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܓܸܦܹ̈ܐ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ ܀ ܐܵܦܠܵܐ ܓܡܘܼܪܬܵܐ ܕܐܸܬܼܩܲܪܒܲܬ̤ ܠܹܗ ܠܵܐ ܗ̄ܘ̣ܵܬܼ ܓܡܘܼܪܬܵܐ:\nܐܸܠܵܐ ܛܲܟܼܣܵܐ ܕܐ̄ܪܵܙ ܦܘܼܪܩܵܢܲܢ ܕܗܵܘܹ̇ܐ ܒܚܲܪܬܼܵܐ ܀ :ܒܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܩܲܪܝܼܵܗ ܣܪܵܦܵܐ ܠܘܵܬܼ ܣܸܦ̈ܘܬܹܗ\nܘܼܕܪܲܫ ܐܘܼܪܚܵܐ ܠܗܵܘ̇ ܚܘܼܣܵܝܵܐ ܕܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܒܟܼܠܒܿܬܼܵܐ ܐܲܚ̣ܕܵܗ̇ ܠܵܐ ܓܘܼܫܡܵܢܵܐ ܠܓܼܘܼܫܡܵܢܝܼܬܼܵܐ\nܘܗܵܢܵ̇ܘ ܬܲܗܪܵܐ ܕܚܵܓܼ ܡ̣ܢ ܡܸܕܹܿܡ ܕܲܒܼܨܝܼܪ ܡܸܢܹܗ ܀ :ܒܨܝܼܪܵܐ ܗ̄ܝܼ ܓܡܘܼܪܬܵܐ ܡ̣ܢ ܡܲܠܲܐܟܼܵܐ ܕܠܵܐ ܒܲܡܫܘܼܚܬܼܵܐ\nܘܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܙܵܥ ܡܲܠܲܐܟܼܵܐ ܡ̣ܢ ܫܲܬܲܝܼܩܵܐ ܀","english":"Many are the revelations that Elisha received, and how great is the weakness of man from such as these! To this glory Isaiah saw within the sanctuary, and he trembled and was amazed at the purity of the holy man. \"Woe to me,\" said Elisha before the revelation, \"that the defilement of my lips has defiled the people of my father's house.\" Spiritually he saw the vision that was shown to him, and he marvelled and was astounded at the greatness of the vision and the madness of man. The vision of the power of the fullness that fills the abyss Isaiah saw: the king over all and the hosts that serve him. Not with eyes did he see the throne of divinity, nor did he receive the holiness of the seraphs by hearing. For it was a vision, not corporeal, that he saw in the air, and the name of God was inscribed within him, not God. Not God sat humanly within the sanctuary, nor were there wings for the spirits like birds. Nor was the perfection that approached him a perfection; rather, it was the order of the mystery of salvation that would be at the end. By the mystery of salvation the seraph was called to his lips and sought a way for that reconciliation of all peoples. With the whole he grasped the incorporeal corporeally, and that abyss rejoiced from something that is smaller than it. Smaller is the perfection than the angel who is without measure, and how much smaller is this than the angel from the silent one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܘܼܚܵܢܵܐܝܼܬܼ","severity":"info","text":"The adverb 'spiritually' (rūḥānāʾīt) marks the mode of Isaiah's vision as non-corporeal, contrasting with physical sight.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܡܘܼܪܬܵܐ","severity":"info","text":"The term 'perfection' (gmūrtā) here denotes a divine or angelic manifestation, not a completed state; the text explicitly denies it is a true perfection.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah's vision in the sanctuary","severity":"info","text":"Alludes to Isaiah's temple vision (Isaiah 6), where he sees seraphs and the throne of God, a key prophetic theophany.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elisha's revelation","severity":"info","text":"Elisha's 'revelation' and his lament about defilement echo 2 Kings 2–5, where he performs miracles and encounters prophetic power.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"seraph called to his lips","severity":"info","text":"The seraph's approach to Isaiah's lips parallels the angelic purification of the prophet's mouth in Syriac tradition, akin to the 'kiss' of the seraph in Isaiah 6.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܙܵܥ","severity":"caution","text":"The final clause is syntactically ambiguous: 'how much smaller is this than the angel from the silent one' may refer to the angel's origin from the divine silence or to a comparison of magnitudes.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent one' (ܫܲܬܲܝܼܩܵܐ) is unclear: possibly a divine epithet or a reference to a higher angelic order.","The phrase 'with the whole he grasped the incorporeal corporeally' may describe Isaiah's visionary experience or a theological paradox about divine perception."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":":ܠܵܘ ܠܲܓܼܡܘܼܪܬܵܐ ܠܵܐ ܦܵܪܘܿܫܬܵܐ ܝܲܩܲܪ ܥܝܼܪܵܐ\nܐܸܠܵܐ ܠܐ̄ܪܵܙܵܐ ܕܡܸܬܼܒܲܕܹܿܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܫܲܠܝܘܼܬܹܗ ܀ :ܗܵܪܟܵܐ ܢܹܐܠܲܦ ܟܡܵܐ ܪܲܒܿ ܚܲܝܠܹܗ ܕܐ̄ܪܵܙ ܦܘܼܪܩܵܢܲܢ\nܕܠܵܐ ܐܸܬܼܩܲܪܲܒܼ ܣܪܵܦܵܐ ܕܪܘܼܚܵܐ ܠܘܵܬܼ ܒܘܼܕܵܩܵܗ̇ ܀ :ܗܵܪܟܵܐ ܢܸܒܼܗܲܬܼ ܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ\nܕܩܵܪܹ̇ܝܢ ܒܣܸܦܪܹ̈ܐ ܘܠܵܐ ܡܸܬܼܒܲܝܢܝܼܢ ܒܣܘܼܟܵܠ ܣܸܦܪܹ̈ܐ ܀ :ܒܒܸܗܬܿܬܼܵܐ ܢܩ̈ܘܼܡ̇ܢ ܐܵܦ ܣܝܼ̈ܥܵܬܼܵܐ ܕܗܲܪ̈ܛܝܼܩܹܐ\nܕܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܹܗ ܠܦܲܓܼܪܹܗ ܕܡ̇ܪܲܢ ܕܢܸܗܘܹܐ ܦܲܓܼܪܵܐ ܀ :ܕܝܼܥܵܐ ܟܹܐܢܵܐ ܢܚܲܝܸܒܼ ܐܸܢܘܿܢ ܠܲܟܼܪ̈ܘܿܡܬܼܵܢܹܐ\nܕܛܵܝ̇ܫܝܼܢ ܣܲܥܪܵܐ ܕܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܒܐܵܠܵܗܘܼܬܼܵܐ ܀ :ܒܚܲܝܵܒܼܘܼܬܼܵܐ ܕܠܵܐ ܙܵܟܼܘܼܬܼܵܐ ܢܩܘܼܡܘܼܢ ܟܠܢܵܫ\nܕܲܡܥܵܘܟܼܝܼܢ ܠܝܼ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ ܕܲܫܒܼܝܼܠ ܡܸܠܲܝ̈ ܀ :ܒܲܫܒܼܝܼܠ ܚܸܙܘܹ̈ܐ ܐܲܠܵܗܝܹ̈ܐ ܪܓܼܝܼܓܼ ܐ̄ܢܵܐ ܕܐܸܪܕܹܿܐ\nܘܗܵܐ ܡܣܲܟܹܿܐ ܐ̄ܢܵܐ ܕܐܲܚܝܼ ܪܸܥܝܵܢܝ ܒܒܼܘܼܕܵܩܲܝ̈ܗܘܿܢ ܀ :ܡ̣ܢ ܒܲܪ ܐܵܡܘܿܨ ܨܹܝܕܼ ܒܲܪ ܒܹܪܝܼ ܚܸܙܩܲܬ̤ ܡܸܠܲܬܼܝ\nܘܬܸܡܗܹ̇ܬܼ ܣܲܓܿܝܼ ܒܪܘܼܚ ܓܼܠܝܵܢܵܐ ܕܲܗܘ̤ܵܐ ܨܹܐܕܼܵܘܗܝ ܀ :ܙܸܠ ܠܲܡ ܣܲܒܼ ܠܵܟ ܬܲܪܬܹܿܝܢ ܢܸܫܝܼ̈ܢ ܙܲܠܝܼ̈ܠܵܬܼܵܐ\nܘܲܒܼܫܵܛܝܘܼܬܼܗܹܝܢ ܨܘܼܪ ܒܝܼ̈ܫܵܬܼܵܐ ܕܬܲܪܬܹܿܝܢ ܫܲܪ̈ܒܼܵܢ ܀ :ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ ܩܲܒܸܿܠ ܥܘܼܡܪܵܐ ܕܥܲܡ ܫܵܛ̈ܝܵܬܼܵܐ\nܘܚܵܘܵܐ ܠܥܲܡܵܐ ܕܲܟܼܡܵܐ ܢܕܼܝܼܕܼܝܼܢ ܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ ܀ :ܒܙܲܠܝܼ̈ܠܵܬܼܵܐ ܨܘܼܪ ܕܸܡ̈ܘܵܬܼܵܐ ܕܙܲܠܝܼܠܘܼܬܼܗܘܿܢ\nܘܲܒܼܚܲܠܕܲܝ̈ܗܹܝܢ ܓܙܘܿܪ ܠܘܼܚܵܡܵܐ ܥܲܠ ܚܵܘ̈ܒܲܝܗܘܿܢ ܀ :ܫܡܵܗܹ̈ܐ ܕܲܒܼܢܲܝ̈ܟ ܢܸܗܘܘܿܢ ܢܸܓܼܪܹ̈ܐ ܥܲܠ ܣܵܪ̈ܘܿܚܹܐ\nܕܡܵܐ ܕܡܸܬܼܢܲܓܿܕܼܝܼܢ ܢܦܘܼܫܘܼܢ ܩܲܠܝܼܠ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܀","english":"Woe to the weak and impure one who does not separate the heavy mystery, but to the mystery that was examined from his tranquility. Here learn how great is the power of the mystery of salvation, that the seraph of the spirit did not approach its purity. Here the foolish pride of Judaism is put to shame, which reads the books but is not instructed in the understanding of the books. In shame also stand the sects of the heretics, who do not give to the body of the Lord that it might be a body. The wretched church condemns the tonsured ones who comb the hair of the body's passions with divinity. In condemnation without victory stand all who mix me with the rebellion of the path of words. On the path of divine visions I desire to follow, and behold I am hindered from raising my thoughts to their purity. From the son of Amoz toward the son of Beriah my speech is strengthened, and I marvel greatly at the spirit of revelation that was toward him. Go, old man, take for yourself the two cheap ones, and in their simplicity form the evils of the two kinds. Without denial receive the dwelling with the foolish ones, and show the people how many are their deeds. In the cheap ones form the images of their cheapness, and in their destruction cut a lament over their sins. The names of your fathers were swords against the liars, that what is narrated remains a little from the evils.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܩܲܪ ܥܝܼܪܵܐ","severity":"info","text":"The phrase 'heavy mystery' (yaqqar 'ira) likely refers to a profound or weighty divine secret, contrasting with the 'mystery that was examined from his tranquility'.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ","severity":"info","text":"The term 'Judaism' (yahudayuta) is used polemically, critiquing those who read scriptures without grasping their spiritual meaning, a common trope in Syriac Christian exegesis.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪ̈ܛܝܼܩܹܐ","severity":"info","text":"The 'heretics' (harṭiqe) likely refer to groups denying Christ's full humanity, such as docetists or Manichaeans, as implied by the charge of not giving the Lord a body.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܒܲܪ ܐܵܡܘܿܨ ܨܹܝܕܼ ܒܲܪ ܒܹܪܝܼ","severity":"info","text":"The 'son of Amoz' is the prophet Isaiah; the 'son of Beriah' is likely the prophet Hosea (son of Beeri). This links the passage to prophetic revelation traditions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܠܲܡ ܣܲܒܼ ܠܵܟ ܬܲܪܬܹܿܝܢ ܢܸܫܝܼ̈ܢ ܙܲܠܝܼ̈ܠܵܬܼܵܐ","severity":"info","text":"The imperative 'Go, old man, take for yourself the two cheap ones' shifts to a direct address, possibly a rhetorical device or a dialogue with a figure like a Jewish elder.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܫܒܼܝܼܠ ܚܸܙܘܹ̈ܐ ܐܲܠܵܗܝܹ̈ܐ","severity":"caution","text":"The phrase 'on the path of divine visions' may be corrupt or ambiguous; the Syriac could also be read as 'on the path of divine revelations', affecting the interpretation of the speaker's intent.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old man' (sabba) addressed in line 10 is unclear; it may be a symbolic figure or a specific opponent.","The 'two cheap ones' (tarteyn zallilata) and their 'simplicity' are obscure; they could refer to heretical teachings or groups."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܒܢܸܫܲܝ̈ܟ ܘܲܒܼܢܲܝ̈ܟ ܢܲܓܸܿܕܼ ܐܸܢܘܿܢ ܠܡܲܠܝܲܝ̈ ܥܵܘܼܠܵܐ:\nܘܐܵܘܕܲܥ ܐܸܢܘܿܢ ܕܐܝܼܬܼ ܟܹܐܢܘܼܬܼܵܐ ܘܐܝܼܬܼ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܗܵܢܵܘ̇ ܢܝܼܫܵܐ ܕܲܢܒܼܝܼܘܼܬܹܗ ܕܗܘܿܫܵܥ ܕܲܟܼܝܵܐ\nܘܕܼܵܡܹ̇ܐ ܠܕܼܝܼܠܹܗ ܐܵܦ ܒܘܼܕܵܩܵܐ ܕܡܸܠܬܹܗ ܕܝܘܼܐܹܝܠ ܀ :ܫܸܡܥܵܐ ܕܚܝܼܠܵܐ ܐܲܫܡܲܥ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܘܐܲܬܼܡܲܗ ܐܸܢܘܿܢ ܒܲܙܢܲܝ̈ ܢܸܓܼ̈ܕܹܿܐ ܕܡܸܠܲܝ̈ ܦܘܼܡܹܗ ܀ :ܫܡܲܥܘ ܩܲܫܝܼܫܹ̈ܐ ܘܙܘܼܥܘ ܥܵܡܘܿܪܹ̈ܝܗ̇ ܕܟܼܠܵܐ ܐܲܪܥܵܐ\nܕܗܵܐ ܩܪܸܒܼ ܙܲܒܼܢܵܐ ܕܡܸܬܼܚܲܒܿܠܝܼܢ ܐ̄ܢܬܿܘܿܢ ܩܕܼܵܡ ܥܵܩܵܬܼ̈ܐ ܀ :ܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܐܵܦ ܨܲܪܨܘܼܪܵܐ ܩܪ̣ܵܐ ܠܫܲܒܵܝܹ̈ܐ\nܘܲܣܕ݂ܲܪ ܐܸܢܘܿܢ ܠܢܸ̈ܓܼܕܹܿܐ ܕܡܸܢܗܘܿܢ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܩܲܡܨܵܐ ܚܙ̣ܵܐ ܚܲܙܵܝܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܐܸܠܵܐ ܚܘܼܪܒܵܐ ܕܐܵܬܼܘܿܪ̈ܝܹܐ ܘܲܕܼܒܼܵܒܼܠܵܝܹ̈ܐ ܀ :ܠܐܵܬܼܘܿܪ̈ܵܝܹܐ ܟܲܢܝܼ ܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܕܪܵܫܹ̇ܦ\nܘܲܠܒܼܵܒܼܠܵܝܹ̈ܐ ܩܪ̣ܵܐ ܨܲܪܨܘܼܪܵܐ ܕܡ̇ܚܹ̇ܐ ܘܡ̇ܘܒܸܿܫ ܀ :ܗܵܢܵܘ̇ ܚܲܝܠܵܐ ܕܡܸܠܬܹܗ ܕܡܸܠܬܹܗ ܕܝܘܼܐܹܝܠ ܟܵܪܘܿܙ ܪܘܼܚܵܐ\nܘܥܲܡ ܠܘܼܚܵܡܵܘ̈ܗܝ ܚܠܝܼܛ ܒܲܟܼܝܵܢܵܐ ܕܝܘܿܡ ܦܘܼܢܵܝܵܐ ܀ :ܠܢܝܼܫܵܐ ܕܝܼܠܹܗ ܚ̣ܢܵܐ ܐܵܦ ܥܵܡܘܿܣ ܪܵܥܝܵܐ ܕܥܵܢ̈ܵܐ\nܘܐܲܪܝܼܡ ܩܵܠܹܗ ܘܢܲܓܸܕܼ ܐܲܟܼܚ̄ܕܼ ܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܀ :ܒܚܲܕܼ ܠܘܼܚܵܡܵܐ ܚ̣ܒܲܫ ܚܲܙܵܝܵܐ ܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܫܵܠ̇ܡܵܐ ܡܸܠܬܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܐܵܦ ܥܘܿܒܲܕܿܝܵܐ ܒܩܵܠ ܠܘܼܚܵܡܵܐ ܫܲܪܲܪ ܡܸܠܵܘ̈ܗܝ\nܘܡܲܟܿܟܹܗ ܠܚܘܼܬܼܪܵܐ ܕܐܲܕܼܘܿܡܝܹ̈ܐ ܒܲܓܼܙܪ ܕܝܼܢܹܗ ܀ :ܝܵܘܢܵܢ ܫܲܡܸܫ ܬܲܪܬܹܿܝܢ ܒܲܚܕܼܵܐ ܒܲܢܒܼܝܼܘܼܬܹܗ\nܗܦܘܼܟܼܝܵܐ ܕܢܝܼܢܘܹܐ ܘܲܬܼܝܵܒܼܘܼܬܼܵܐ ܕܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀","english":"In your good and evil deeds, declare to the sons of iniquity: And make known that there is wrath and there is forgiveness. This is the likeness of his prophecy, that of the pure Hosea, And it resembles his own, even the vision of the word of Joel. The hearing of power, make the sons of his people hear, And astonish them with the varieties of the threads of the words of his mouth. Hear, elders, and tremble, inhabitants of all the earth, For behold, the time of destruction has drawn near, before the thorns. The locust and the cricket, even the swallow, called to the foxes, And he arranged the threads of his utterance one after another. It was not the locust that the seer of mysteries saw, But the destruction of the Assyrians and the Babylonians. To the Assyrians, the locust and the cricket of the spark, And to the Babylonians, the swallow that strikes and withers. This is the power of the word of Joel, the herald of the spirit, And with his visions, he mingled with the lamentation of the day of judgment. To his likeness, Amos the shepherd of sheep also looked, And raised his voice and declared together the people and the nations. In one vision, the seer gathered the people and the nations, And taught them that his word is completed by deeds. Also Obadiah, with the voice of vision, confirmed his words, And humbled the pride of the Edomites by the decree of his judgment. Jonah served two things in one by his prophecy: The conversion of the Ninevites and the repentance of all the nations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܢܵܘ̇ ܕܲܢܒܼܝܼܘܼܬܹܗ ܕܗܘܿܫܵܥ","severity":"info","text":"The passage shifts from a general admonition to a series of comparisons with the prophets Hosea, Joel, Amos, Obadiah, and Jonah, each illustrating a facet of prophetic vision.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܼܐܹܝܠ","severity":"info","text":"Joel is cited as a herald of the spirit whose visions mingle with lamentation of judgment day, echoing Joel 2:1–17 on locusts and the day of judgment.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܿܒܲܕܿܝܵܐ","severity":"info","text":"Obadiah is referenced for humbling Edom, directly reflecting the book of Obadiah, which condemns Edom for its pride.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܢܵܢ","severity":"info","text":"Jonah is said to serve two things by his prophecy: conversion of Ninevites and repentance of nations, summarizing the book of Jonah.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܘܨܲܪܨܘܼܪܵܐ","severity":"info","text":"Locust, cricket, and swallow are allegorical symbols for Assyrian and Babylonian armies, a common typology in Syriac exegesis linking plagues to divine punishment.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܵܡܘܿܣ","severity":"info","text":"Amos the shepherd is paired with Joel as a prophet who raises his voice against people and nations, paralleling the structure of the earlier Joel reference.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܢܸܫܲܝ̈ܟ ܘܲܒܼܢܲܝ̈ܟ may be corrupt; the English draft renders 'good and evil deeds' but the Syriac could be read differently).","The phrase 'threads of the words of his mouth' (ܢܸ̈ܓܼܕܹܿܐ ܕܡܸܠܲܝ̈ ܦܘܼܡܹܗ) is ambiguous: it may refer to the structure of prophetic speech or to the weaving of visions."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܦܘܼܢܵܝ ܥܲܡܡܹ̈ܐ ܚܙ̣ܵܐ ܒܲܪ ܡܲܬܲܝ ܒܢܓܼ̈ܕܹܿܐ ܕܢܝܼܢܘܹܐ:\nܘܙ̣ܵܥ ܘܐܸܬܼܒܲܠܗܝܼ ܕܥܵܐ̇ܠܝܼܢ ܥܲܡܡܹ̈ܐ ܘܢܵܦܹ̇ܩ ܥܲܡܵܐ ܀ :ܥܪܘܼܩܝܵܐ ܪܗܝܼܒܼܵܐ ܐܲܪܡܝܼ ܠܢܲܦܫܹܗ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܠܵܐ ܢܸܬܼܟܲܢܸܐ ܢܒܼܝܼܵܐ ܕܡܲܟܼܪܸܙ ܢܘܼܟܼܪܵܝܘܼܬܼܵܐ ܀ :ܪܘܼܚܵܐ ܕܐܵܐܲܪ ܫܲܕܲܪ ܪܘܼܚܵܐ ܥܲܠ ܥܵܪܘܿܩܵܐ\nܘܨܵܕܹܗ ܒܚܲܡܪܵܐ ܘܐܲܥܸܠ ܚܲܒܫܹܗ ܒܟܲܪܣܵܐ ܕܢܘܼܢܵܐ ܀ :ܒܣܘܼܛܡܹ̈ܐ ܕܒܸܣܪܵܐ ܐܲܣܪܹ̣̰݂ܗ ܡ̇ܪܹܗ ܠܥܲܒܼܕܵܐ ܪܗܝܼܒܼܵܐ\nܕܠܵܐ ܢܸܬܼܝܲܠܲܦ ܠܡܸܣܢܵܐ ܫܲܝܢܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܠܫܲܝܢܵܐ ܕܐ̄ܢܵܫܵܐ ܩܪ̣ܵܝܗܝ ܓܸܠܝܵܢܵܐ ܐܲܠܵܗܵܝܵܐ\nܘܲܕܼܠܵܐ ܐܸܙܲܠ ܩܲܒܼ݂ܪܹܗ ܒܢܘܼܢܵܐ ܘܢܲܚܡܹܗ ܒܐ̄ܪܵܙܵܐ ܀ :ܐ̄ܪܵܙܵܐ ܗ̄ܘ̣ܵܬ ܓܹܝܪ ܗܵܝ̇ ܡܲܚܲܬܿܬܵܐ ܕܲܠܓܼܵܘ ܝܲܡܵܐ\nܕܗܵܘ̇ ܦܘܼܪܩܵܢܵܐ ܕܗܵܘܹ̇ܐ ܒܚܲܪܬܼܵܐ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܒܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܕܡ̇ܘܬܹܿܗ ܕܡ̇ܪܲܢ ܡ̣ܝܼܬܼ ܒܲܪ ܡܲܬܿܝ\nܘܲܒܼܦܘܼܢܵܝܵܐ ܕܐܵܬܼܘܿܪ̈ܵܝܹܐ ܚܲܝܹ̈ܐ ܕܟܼܠ ܐ̄ܢܵܫ ܀ :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܐܲܦܢܝܼ ܝܵܘܢܵܢ ܒܝܲܕܼ ܢܝܼܢܘܸܝܹ̈ܐ\nܘܲܕܼܪܲܫ̣ ܐܘܼܪܚܵܐ ܠܟܼܵܪܘܿܙܘܬܼܵܐ ܕܲܠܒܹܝܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܡܫܲܓܼܢܲܝ ܗܵܟܹܝܠ ܛܲܟܼܣܵܐ ܕܡܸܠܬܹܗ ܡ̣ܢ ܕܲܢܒܼܝܹ̈ܐ\nܒܲܕܼܠܵܐ ܫܵܘܬܸܿܦ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܒܲܢܒܼܝܼܘܼܬܹܗ ܀ :ܡܝܼܟܵܪܐ ܒܐܘܼܪܚܵܐ ܕܲܟܼܢܵܘܵܬܹ̈ܗ ܗܘ̤ܵܬܼ ܡܲܪܕܿܝܼܬܹܗ\nܘܗܵܘ̇ ܬܘܼܪܓܵܡܵܐ ܕܬܲܪܓܸܿܡ ܥܵܡܘܿܣ ܬܲܪܓܸܿܡ ܐܵܦ ܗܘ̤ ܀ :ܩܵܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܐܲܫܡܲܥ ܐܵܦ ܗܘ̤ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܘܕܲܪܸܫ ܐܸܢܘܿܢ ܒܫܸܡܥܵܐ ܕܫܸܒܼܝܵܐ ܘܲܕܼܦܘܼܢܵܝܵܐ ܀ :ܪܘܼܚܵܢܵܝܐ ܗ̄ܘ̣ܵܐ ܙܢܵܐ ܕܓܸܠܝܵܢܹܗ ܕܢܵܘܣܵܐ ܕܪܘܼܚܵܐ\nܘܲܒܼܪܘܼܚ ܒܲܕܹܿܩ ܕܐܵܬܹ̇ܐ ܡܫܝܼܚܵܐ ܘܦܵܪܹܩ ܥܲܡܡܹ̈ܐ܀","english":"The flight of the peoples saw Bar Mattai in the visions of the prophets: And he cried out and was disturbed that the peoples would enter and the people would depart. The fearful fugitive cast himself down, the son of the Hebrews, So that the heavy burden of proclaiming repentance might not be concealed. The spirit of the air sent a spirit upon the fugitive, And he caught him with wine and brought his captive into the belly of the whale. With bonds of flesh his master bound the fearful servant, So that he might not learn to bear the yoke of the sons of men. To the yoke of men a divine revelation called him, And he went and buried him in the whale and sealed him with a mystery. For a mystery was that descent into the midst of the sea, Of that salvation which would come at the end for all peoples. With the mystery of the salvation of the death of the Lord who died, Bar Mattai, And with the flight of the Assyrians, the life of every man. To the whole creation he spread a vision through the prophets, And he prepared a way for the proclamation to the house of the peoples. He disturbs, therefore, the order of his word from the prophets, So that he might not share with the sons of his people in his prophecy. Micah in the way of his steps was his instruction, And that interpretation which Amos interpreted, he also interpreted. He also made heard voices of power to the sons of his people, And he prepared to go in the hearing of the old and the flight. Spiritual was the little one of his revelation, of the peacock of the spirit, And in spirit he examined that the Messiah would come and redeem the peoples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bar Mattai","severity":"info","text":"Bar Mattai (son of Matthew) is a Syriac name for the prophet Jonah, whose story is alluded to in the following lines.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the belly of the whale","severity":"info","text":"This phrase echoes Jonah 2:1 (LXX), where Jonah is swallowed by a great fish; the Syriac tradition often renders it as a whale.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"the flight of the peoples","severity":"info","text":"The phrase likely refers to the Assyrian exile of the northern kingdom of Israel, a theme in Hosea and other prophetic books.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Micah ... Amos","severity":"info","text":"Narsai draws a parallel between the prophetic methods of Micah and Amos, suggesting both interpreted earlier traditions for their own contexts.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He disturbs, therefore, the order of his word from the prophets","severity":"info","text":"This line marks a transition from the narrative of Jonah to a broader reflection on prophetic succession and interpretation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"the peacock of the spirit","severity":"info","text":"The peacock is a symbol of resurrection and immortality in early Christian art and literature, here applied to the prophetic spirit.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fearful fugitive' is ambiguous; it may refer to Jonah or to a generic prophetic figure.","The phrase 'the flight of the Assyrians' could be read as either the exile of the Assyrians or their escape; the context favors the former."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":":ܢܵܚܘܿܡ ܒܲܕܹܿܩ ܥܲܠ ܡܲܦܘܼܠܬܵܐ ܕܐܵܬܼܘܿܪ̈ܵܝܹܐ\nܘܡ̇ܐ ܕܡܸܬܼܡܲܟܿܟܼܝܼܢ ܢܵܐ̇ܲܚ ܥܲܡܵܐ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ ܀ :ܠܚܲܒܼܩܘܿܩ ܫܲܓܼܪܹܗ ܛܢܵܢܵܐ ܟܹܐܢܵܐ ܥܲܠ ܥܵܘܵܠܹ̈ܐ\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܗܵܘܝܵܐ ܬܒܲܥܬܼܵܐ ܠܛܲܢܵܘܼܬܹܗ ܀ :ܨܦܲܢܝܵܐ ܚܲܬܸ ܢܸܓܼ̈ܕܹܿܐ ܕܚܲܒܼܪ̈ܵܘܗܝ ܒܫܸܒܼܝܵܐ ܕܥܲܡܹܗ\nܘܲܦܢ̣ܵܐ ܘܒܲܕܹܿܩ ܕܒܼܵܛܹܠ̇ ܢܝܼܪܵܐ ܕܡܲܠܟܿܘܼܬܼ ܒܵܒܹܠ ܀ :ܚܲܓܿܝܼ ܚܲܦܸܛ ܥܲܠ ܒܸܢܝܵܢܵܐ ܕܗܲܝܟܲܠ ܩܘܼܕܫܵܐ\nܘܚܵܘܝܼ ܠܥܲܡܵܐ ܥܲܠ̣ ܡܹܐܬܼܝܼܬܼܵܐ ܕܐܸܣܩܘܿܬܼܵܝܹ̈ܐ ܀ :ܙܟܲܪܝܵܐ ܪܵܡܝܼܢ ܙܢܲܝ̈ ܓܸܠܝܵܢܹ̈ܐ ܕܲܢܒܼܝܼܘܼܬܹܗ\nܘܲܫܒܼܝܼܚ ܝܘܼܩܢܵܐ ܕܚܸܙܘܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܕܲܚ̣ܙܵܐ ܒܗܵܘܢܹܗ ܀ :ܒܗܵܘܢܹܗ ܚܵܘܝܹܗ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܪܘܼܚܵܐ ܕܲܓܼܒܼܵܝܗܝ\nܘܒܼܪܸܥܝܵܢܹܗ ܨܵܪ ܕܸܡ̈ܘܵܬܼܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚ̣ܙܵܐ ܡܲܪ̈ܟܿܒܼܵܬܼܵܐ ܘܪ̈ܲܟܵܒܲܝܗܹܝܢ\nܕܡܸܫܬܲܕܿܪ̈ܲܢ ܗ̣̄ܘܲܝ̈ ܠܐܲܒܼܕܵܢ ܥܲܡܡܹ̈ܐ ܕܡܲܟܸܿܟܼܘ ܥܲܡܵܐ ܀ :ܒܪܘܼܚ ܐܸܬܼܒܲܩܝܼ ܐܵܦ ܒܲܡܢܵܪܬܵܐ ܕܪܘܼܚ ܛܲܝܒܿܘܼܬܼܵܐ\nܘܲܕܼܠܵܐ ܒܪ̈ܓܼܫܹܐ ܚܵܝ̣ܪ ܒܲܫܪ̈ܓܹܐ ܕܲܠܥܸܠ ܡܸܢܵܗ̇ ܀ :ܟܲܗܝܼܢܘܼܬܹܗ ܕܥܲܡܵܐ ܒܲܕܲܩ ܒܲܙ̈ܢܲܝ ܚܸܙܘܵܘ̈ܗܝ\nܕܡܸܬܼܦܲܢܝܵܐ ܠܗܘܿܢ ܪܹܫܵܢܘܼܬܼܵܐ ܕܡܵܠ̈ܟܹܿܐ ܘܟܼܵܗܢܹ̈ܐ ܀ :ܒܲܬܼܪܹܝܢ ܙܝ̈ܬܿܝܼܢ ܡ̣ܬܲܠ ܟܵܗܢܘܼܬܼܵܐ ܐܵܦ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܲܚ̣ܙܲܐ ܕܩܵܝ̇ܡܝܼܢ ܡ̣ܢ ܝܲܡܝܼܢܵܐ ܘܡ̣ܢ ܣܸܡܵܠܵܐ ܀ :ܒܫܸܡ ܣܘܼܥܪ̈ܵܢܹܐ ܟܲܢܝܼ ܐܸܢܘܿܢ ܠܲܫܡܵܗܲܝ̈ܗܘܿܢ\nܠܚܲܕܼ ܒܲܣܝ̣ܡܵܐ ܘܲܐ̄ܝܪܹܝܢ ܚܲܒܼܠܵܐ ܕܡܲܚܵܪܘܼܬܼܵܐ ܀ :ܒܡܲܓܼܠܵܐ ܨܵܪܹܗ ܠܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܥܲܠ ܟܠ ܥܲܡܡܹ̈ܐ\nܘܲܒܼܩܲܪ̈ܢܵܬܼܵܐ ܙܢܲܝ̈ ܒܘܼܛܵܠܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ ܀","english":"Bar Mattai examined the fall of the Assyrians, and when the people were humbled from their dominion. Habakkuk sent forth his cry against the wicked, and believed and affirmed that a pursuit would come upon his error. Zephaniah cast down the cords of his companions in the captivity of his people, and sought and examined that the wall of the kingdom of Babylon would be destroyed. Haggai hastened after the building of the temple of holiness, and showed the people concerning the coming of the Greeks. Zechariah raised up the mysteries of his revelations, and praised the weight of the visions of the powers that he saw in his time. In his time, the spiritual ones showed him the spirit that chose him, and in his thought he formed images without substance. Spiritually he saw the chariots and their riders, which were being sent to destroy the peoples who would humble the people. In spirit he also wept at the gate of the spirit of grace, and without senses he looked at the lamps above it. The humility of the people he examined in the mysteries of his visions, which were revealed to him: the wickedness of kings and priests. After two olives, he compared the priesthood and also the kingdom, and saw that they stand from the right and from the left. By the name of deeds he measured the names of their names, one sweet and the other bitter, the thread of destruction. With a sickle he formed the decree of judgment that is over all peoples, and in the threshing-floors he cast the mysteries of the destruction of wickedness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Bar Mattai ... Zechariah","severity":"info","text":"The passage lists prophets in sequence: Bar Mattai (Jeremiah?), Habakkuk, Zephaniah, Haggai, Zechariah. Each receives a brief visionary or historical action, forming a catalogue of prophetic revelations.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Bar Mattai","severity":"info","text":"Bar Mattai (Syriac: ܒܲܪ ܡܲܬܲܝ) is the Syriac name for Jeremiah, son of Mattai. The English draft retains the Syriac form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habakkuk sent forth his cry against the wicked","severity":"info","text":"Alludes to Habakkuk's prophecy against injustice (Hab 1:2-4). Narsai interprets the prophet's cry as a prefiguration of divine judgment on Assyria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zephaniah cast down the cords of his companions in the captivity of his people","severity":"info","text":"Refers to Zephaniah's prophecy of the Babylonian exile (Zep 2:5-7). Narsai reads the prophet's actions as symbolic of the fall of Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"After two olives, he compared the priesthood and also the kingdom","severity":"info","text":"The 'two olives' likely symbolize the two anointed offices (priesthood and kingship) in Zechariah's vision (Zec 4:3, 11-14). Narsai draws a parallel between the olive branches and the dual leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In his time, the spiritual ones showed him the spirit that chose him","severity":"caution","text":"The Syriac phrase 'spiritual ones' (ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ) is ambiguous: it may refer to angels or to spiritual beings. The English draft renders it as 'the spiritual ones', but the sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bar Mattai' is ambiguous in the Syriac tradition; here it is taken as Jeremiah, but some sources identify him with another prophet.","The phrase 'spiritual ones' (ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ) could refer to angels or to spiritual entities; the reading adopted is 'spiritual beings'.","The 'two olives' may be a symbolic reference to Zechariah's vision, but the exact interpretation in Narsai's context is uncertain."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":":ܪܘܼܚܵܢܵܐܝܼܬܼ ܨܵܪ ܟܠ ܡܸܕܹܿܡ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ\n:ܘܩܲܕܹܿܡ ܒܲܕܹܿܩ ܐܵܦ ܗܘ̤ ܩܹܐܪܣܵܐ ܕܲܒܼܢܲܝ̈ ܝܵܘܵܢ\n:ܗܵܢܵܘ̇ ܢܝܼܫܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܹ̈ܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܘܠܹܗ ܠܗܵܢ ܢܝܼܫܵܐ ܚܢ̣ܵܐ ܡܲܠܲܐܟܼܝܼ ܡܚܲܬܸܿܡ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܛܲܒܼܥܵܐ ܗܘ̤ܵܘ ܦܸܬܼܓܼܵܡܵܘܗܝ ܕܡܲܠܐܟ ܪܘܼܚܵܐ\nܘܚܲܬܲܡ ܡܸܠܹ̈ܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܘܕܲܫܠܝܼܚܘܼܬܼܵܐ ܀ :ܪܘܼܚܵܐ ܚܵܘܝܹܗ ܥܲܠ ܡܹܐܬܼܚ̣ܬܹܗ ܕܐܲܢܛܝܼܟܼܪܝܼܣܛܘܿܣ\nܕܐܲܝܟܲܢ ܐܵܬܹ̇ܐ ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ ܘܲܡܫܲܠܹܐ ܠܹܗ ܀ :ܩܹܐܪ̈ܣܹܐ ܩ̈ܫܲܝܵܐ ܕܕܲܝܘܹ̈ܐ ܟܬܝܼܫܹ̈ܐ ܡܫܲܠܹܐ ܢܒܼܝܼܵܐ\nܘܲܡܦܲܪܣܸܐ ܠܵܗ̇ ܠܗܵܝ̇ ܛܵܥܝܘܼܬܼܵܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܢܲܛܪܹܗ ܡ̇ܟܹ̇ܐ ܒܪܝܼܬܼܵܐ\nܕܲܢܚܵܘܹܐ ܒܹܗ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܠܥܵܠܡܹ̈ܐ ܕܬܵܬܹ̇ܝܢ ܀ :ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܓܠ̣ܵܐ ܠܲܢܒܼܝܼܵܘ̈ܗܝ ܡ̇ܪܹܐ ܢܒܼܝܼ̈ܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܲܒܼܝܲܕܼ ܐ̄ܢܵܫܵܐ ܢܚܲܟܹܿܡ ܐܸܢܘܿܢ ܀ :ܒܝܲܕܼ ܐܹܪܲܡܝܵܐ ܚܲܟܿܡܹܗ ܠܥܵܠܡܵܐ ܒܲܥܪܝܼܪܵܐ\nܘܐܲܝܟ ܕܲܠܢܝܼܪܵܐ ܟܲܕܼܢܹܗ ܒܢܝܼܪܵܐ ܕܡܸܠܲܝ̈ ܦܘܼܡܹܗ ܀ :ܢܝܼܪܵܐ ܕܩܲܝܣܵܐ ܐܲܪܡܝܼ ܒܨܵܘܪܹܗ ܒܲܪ ܚܹܝܠܲܩܝܵܐ\nܘܫܲܪܝܼ ܦܵܠܲܚ ܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܀ :ܗܵܢܵ̇ܘ ܢܝܼܫܵܐ ܕܦܲܠܵܚܘܼܬܹܗ ܕܦܵ݁ܠܚܵܐ ܚܝܼܨܵܐ\nܡܸܠܹ̈ܐ ܕܪܘܼܚܵܐ ܕܲܡܬܲܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܒܐܸܕܲܢܝ̈ ܥܲܡܵܐ ܀ :ܐܵܦ ܒܲܪ ܒܿܘܿܙܝܼ ܗܵܕܹܐ ܓ̣ܒܼܵܐ ܠܹܗ ܒܹܝܬܼ ܒܵܒܼܵܠܵܝܹ̈ܐ\nܕܢܸܦܠܘܿܚ ܐ̄ܢܵܫܵܐ ܒܩܵܠ ܓܸܠܝܵܢܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ ܀ :ܒܒܼܵܒܹܠ ܩܲܒܸܿܠ ܪܘܼܚ ܓܸܠܝܵܢܵܐ ܒܲܪ ܓܵܠܘܼܬܵܐ\nܐܲܝܟܵܐ ܕܲܣܒ݂ܲܪܘ ܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܕܠܲܝܬܿ ܐܲܠܵܗܵܐ ܀","english":"Spiritually he formed everything, a seer of the spirit. And he also preceded and examined the portion of the sons of Yawan. This is the vision of the spirit of revelations of prophecy. And to this vision the angel of mysteries affixed a seal in the likeness of the nature of the spirit, and sealed the words of prophecy and apostleship. The spirit revealed to him concerning the coming of the Antichrist, how the son of the inhabitants would come and subdue him. The severe portions of the demons, pressed down, the seer subdues, and he spreads out that error for the eyes of the beholders. By this, his watch strikes the creation, that he might show in it his great power to the worlds that are to come. His great power the Lord of prophets revealed to his prophets, and taught the sign of the fire, and made the sign wise. Through Jeremiah he made the world wise with a goad, and like a goad he drove him with the goad of the words of his mouth. The son of Helqiah cast a goad of wood upon his neck, and began to work the thought of fire with the sound of his words. This is the vision of the work of the mighty worker, the words of the spirit which he used to interpret in the hands of the people. Also Bar Buzi chose this among the Babylonians, that he might work the fire with the voice of divine revelations. In Babylon the son of the captivity received the spirit of revelation, where the people and the nations who say there is no God were scattered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܹܐܪܣܵܐ ܕܲܒܼܢܲܝ̈ ܝܵܘܵܢ","severity":"info","text":"The phrase 'portion of the sons of Yawan' likely refers to the Greeks (Ionians), a common Syriac designation. Narsai here situates the prophet's vision within a Greco-Roman historical context.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܢܛܝܼܟܼܪܝܼܣܛܘܿܣ","severity":"info","text":"The term 'Antichrist' (Antichristos) appears in Syriac eschatological tradition. Narsai connects prophetic revelation to the coming of the Antichrist, a theme developed in earlier Syriac fathers like Ephrem.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܒܿܘܿܙܝܼ","severity":"info","text":"'Bar Buzi' is a patronymic for the prophet Ezekiel, whose father was Buzi. Narsai identifies Ezekiel as a prophet who received divine revelations in Babylon, working 'the fire' (likely a metaphor for prophetic inspiration).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܪ ܓܵܠܘܼܬܵܐ","severity":"info","text":"The phrase 'son of the captivity' refers to Ezekiel, who was among the Judean exiles in Babylon. This structural note highlights Narsai's emphasis on the prophet's exilic context as a setting for revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܲܡܡܹ̈ܐ ܕܠܲܝܬܿ ܐܲܠܵܗܵܐ","severity":"info","text":"The reference to 'nations who say there is no God' reflects a common Syriac polemic against atheism or pagan idolatry, often directed at Babylonians or Greeks. Narsai uses this to underscore the prophetic mission in a hostile environment.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the inhabitants' (ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ) in the context of the Antichrist is ambiguous; it may refer to a specific eschatological figure or a generic term for a human adversary.","The phrase 'work the fire' (ܢܦܠܘܿܚ ܐ̄ܢܵܫܵܐ) is metaphorical; its precise referent (prophetic inspiration, divine judgment, or a literal fire) is left open by the text."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":":ܙܲܢܝ̈ ܡܲܪܟܲܒܼܬܼܵܐ ܚܵܘܝܹܗ ܪܸܡܙܵܐ ܐܲܠܵܗܵܐ\nܕܲܟܼܕܼܝܼܢ ܗ̄ܘ̣ܵܐ ܒܵܗ̇ ܥܵܠܵܡܵܐ ܟܠܹܗ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܀ :ܟܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܚܙ̣ܵܐ ܕܲܟܼܕܝܼܢܝܼܢ ܬܚܹܝܬܼ ܒܵܪܘܿܝܵܐ\nܘܗܘ̤ ܒܵܪܘܿܝܵܐ ܟܲܕܼ ܡܸܙܕܲܝܲܚ ܠܥܸܠ ܡ̣ܢ ܟܠܵܐ ܀ :ܠܵܘ ܡܲܪܟܲܒܼܬܼܵܐ ܗ̄ܝܼ ܗܵܝ̇ ܡܲܪܟܲܒܼܬܼܵܐ ܕܲܚܙ̣ܵܐ ܢܒܝܼܵܐ\nܘܠܵܘ ܓܘܼܫܡܵܢܵܐ ܗ̄ܘ̣ ܪܲܗܛܵܐ ܕܓܼܝܼܓܼܠܹ̈ܐ ܕܲܠܬܿܚܬܿ ܡܸܢܵܗ̇ ܀ :ܠܵܐ ܗ̤ܘܲܝ̈ ܓܝܼܓܼܠܹ̈ܐ ܕܲܗ̤ܘܲܝ ܪ̈ܗܛܵܢ ܒܲܪ ܒܸܣܬܿܪܵܐܝܼܬܼ\nܘܠܵܘ ܚܲܝ̈ܘܵܬܼܵܐ ܕܩܲܢ̈ܝܵܢ ܝܘܼܩܢܵܐ ܕܐܲܪܒܲܥ ܐܲܦܝܼ̈ܢ ܀ :ܪܘܼܚܵܐ ܪܲܟܼܒܼܵܗ̇ ܗܵܝ̇ ܡܲܪܟܲܒܼܬܼܵܐ ܠܵܐ ܡܪܲܟܲܒܼܬܵܐ\nܘܪܘܼܚܵܢܵܐܝܼܬܼ ܚܙ̣ܵܗ̇ ܚܲܙܩܝܼܐܹܝܠ ܡܗܝܼܪ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܝܼܣܲܪ̈ܠܵܝܹܐ ܘܲܠܒܵܒܼܠܵܝܹ̈ܐ ܪܫ̣ܵܐ ܒܲܚܙܵܬܹܗ\nܕܲܪܢܵܘ̣ ܕܠܲܝܬܵܘܗܝ ܐܲܠܵܗ ܟܠܵܐ ܒܟܼܠ ܐܲܬܼܪ̈ܵܘܵܢ ܀ ܠܗܵܝ̇ ܡܲܪܢܝܼܬܼܵܐ ܘܡܸܠܬܼܵܐ ܩܲܦܲܚ ܒܗܵܢܵܐ ܚܸܙܘܵܐ:\nܕܢܵܘܕܲܥ ܕܐܝܼܬܼܵܘܗܝ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܘܲܠܒܲܪ ܡ̣ܢ ܟܠ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܨܵܪ̣ ܕܸܡ̈ܘܵܬܼܵܐ ܕܠܵܐ ܕܸܡ̈ܘܵܬܼܵܐ\nܘܐܲܠܦܹܐ ܠܥܲܒܼܕܹܿܗ ܕܲܢܨܘܼܪ ܐܸܢܹܝܢ ܒܬܸܢܝܵܐ ܕܡܸܠܵܘ̈ܗܝ ܀ :ܐܘܼ ܡ̇ܢܘܼܬܼܵܐ ܐܲܠܵܗܵܝܵܬܵܐ ܚ̣̄ܠܸܦ ܒܲܪ ܒܘܿܙܝܼ\nܘܫܲܪܝܼ ܕܲܢܨܘܼܪ ܫܪܵܪ ܓܸܠܝܵܢܵܘ̈ܗܝ ܩܕܼܵܡ ܚܲܙܝܹ̈ܐ ܀ :ܠܟܼܠܹܗ ܥܲܡܵܐ ܚܵܟܝܹܗ ܠܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܘܣܲܗܸܕܼ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܬܼܦܲܠܓܼܘܼܢ ܥܲܠ ܡ̇ܐ ܕܲܫܡ݂ܲܥܘ ܀ :ܫܸܡܥܵܐ ܕܗܵܠܹܝܢ ܐܲܫܡܲܥ ܐܸܢܘܿܢ ܐܵܦ ܕܵܢܝܼܐܹܝܠ\nܘܦܲܫܸܩ ܠܚܸܠܡܹ̈ܐ ܘܐܲܟܸܿܣ ܠܡܲܠ̈ܟܹܿܐ ܥܲܠ ܐܲܦܲܝ̈ܗܘܿܢ ܀ :ܒܚܸܠܡܹ̈ܐ ܐܲܠܦܹܗ ܪܘܼܚܵܢܵܝܵܐ ܙܢܲܝ̈ ܟܲܣ̈ܝܵܬܼܵܐ\nܘܟܲܕܼ ܚܸܠܡܹ̈ܐ ܗ̄ܘ̣ܵܘ ܫܲܡܸܫܘ ܛܲܟܼܣܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܀","english":"The mysteries of the chariot showed him a sign from God, that he might be pure in the whole world, both the rational and the silent. He saw the pure ones and the silent ones beneath the Creator, and that Creator, when he ascended above all. That chariot which the prophet saw is not a chariot, nor is the course of the wheels beneath it a body. There are no wheels that run secretly, nor are there beasts of burden drawing the yoke of the four faces. That chariot is a spirit that rides, not a thing that is ridden, and spiritually Ezekiel, the skilled of seers, saw it. To the Israelites and the Babylonians he signed with his vision that God, who is not, is everywhere. To that vision and word he clings in this revelation, to make known that he is over all, in all, and apart from all. In this, the fashioner of forms without form became a type, and taught his servant to fashion an image in the type of his words. Or, the divine likeness passed through the son of Buzi, and he began to fashion the truth of his revelations before the seers. He taught the whole people the vision that was shown to him, and testified to them that they should not dispute what they heard. The hearing of these things Daniel also heard, and he interpreted dreams and crowned kings on their faces. Through dreams the spiritual one taught him the small secrets, and when they were dreams, they served the order of prophecy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܟܲܒܼܬܼܵܐ","severity":"info","text":"The Syriac term ܡܲܪܟܲܒܼܬܼܵܐ (markabtā) is used for the divine chariot vision of Ezekiel, echoing the Merkabah tradition. Narsai emphasizes its spiritual, non-corporeal nature.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 1","severity":"info","text":"The passage alludes to Ezekiel's vision of the divine chariot (Ezekiel 1), with the four faces and wheels. Narsai interprets this vision as spiritual, not physical.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"son of Buzi","severity":"info","text":"The phrase 'son of Buzi' refers to the prophet Ezekiel, whose father was Buzi (Ezekiel 1:3). Narsai uses this patronymic to identify the prophet.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Daniel","severity":"info","text":"Narsai draws a parallel between Ezekiel and Daniel, noting that Daniel also received divine revelations through dreams and interpreted them for kings. This links two prophetic traditions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is part of a narrative section describing Ezekiel's vision and its interpretation. It moves from the vision's content to its didactic purpose and comparison with Daniel.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rational and the silent","severity":"info","text":"The phrase 'rational and the silent' likely refers to humans and animals, but the Syriac could also imply a distinction between speaking and non-speaking beings. The exact referent is ambiguous.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rational and the silent' may refer to humans and animals, or to articulate and inarticulate beings. The reading taken is that it denotes all creatures, both speaking and mute."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":":ܒܥܲܝܢܵܐ ܕܪܘܼܚܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܚܙ̣ܵܐ ܟܠ ܡܸܕܹܿܡ\nܘܠܲܝܬܿ ܠܹܗ ܡܸܕܹܿܡ ܕܠܵܘ ܡ̇ܢ ܪܘܼܚܵܐ ܗܘ̤ܵܐ ܒܘܼܕܵܩܹܗ ܀ :ܪܘܼܚܵܐ ܚܵܘܝܹܗ ܠܡܸܦܪܲܫ ܚܸܠܡܹ̈ܐ ܕܨܲܠܡܵܐ ܪܲܒܵܐ\nܘܲܒܼܒܼܘܼܕܵܩܹܗ ܒܵܒܼܠܵܝܹ̈ܐ ܘܲܣܓܸܕܼܘ ܩܘܕܼܡ̇ܘܗܝ ܀ :ܒܪܘܼܚܵܐ ܓܠ̣ܵܐ ܠܹܗ ܠܡܲܠܟܵܐ ܛܪܘܼܢܵܐ ܥܲܠ ܡܘܼܟܵܟܹܗ\nܘܲܦܢ̣ܵܐ ܘܚܲܟܼܡܹܗ ܕܡ̇ܐ ܕܡܸܬܼܡܲܟܲܟ ܬܘܼܒܼ ܡܸܬܼܪܲܡܪܲܡ ܀ :ܒܹܗܘ̤ ܒܪܘܼܚܵܐ ܚ̣ܙܵܐ ܠܲܫܪܵܝܵܐ ܕܡܲܠܟܿܘܼܬܼ ܒܵܒܹܠ\nܟܵܬܼ̇̄ܒܵܐ ܠܹܗ ܐܝܼܕܵܪܐ ܕܪܘܼܚܵܐ ܠܵܐ ܡܓܲܫܲܡܬܵܐ ܀ :ܗܘ̤ܝܘܼ ܪܘܼܚܵܐ ܕܚܵܘܝܹܗ ܚܸܙܘܵܐ ܕܪܲܒܼ ܡ̣ܢ ܚܸܙܘܹ̈ܐ\nܕܲܡܣܲܝܸܟ ܗ̄ܘ̣ܵܐ ܥܵܠܡܵܐ ܟܠܹܗ ܠܓܼܵܘ ܡ̣ܢ ܣܵܟܹܘ ܀ :ܒܝܲܡܵܐ ܪܲܒܵܐ ܡܵܬ̣ܠܹܗ ܠܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܘܐܲܪܒܲܥ ܪ̈ܘܼܚܹܐ ܫܡܲܝܵܢ̈ܝܵܬܼܵܐ ܠܥܸܠ ܡ̣ܢ ܚܲܨܲܚ ܀ :ܐܲܪܒܲܥ ܚܲܝ̈ܘܵܢ ܚܙ̣ܵܐ ܟܲܕܼ ܣܵܠ̈ܩܵܢ ܡܸܢܹܗ ܕܚܲܡܵܐ\nܘܲܡܫܲܓܼܢܲܝ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܕܟܼܠܗܹܝܢ ܚܕܼܵܐ ܡ̣ܢ ܕܲܚܕܼܵܐ ܀ :ܐܲܪܝܵܐ ܘܢܸܡܪܵܐ ܘܕܸܒܵܐ ܫܟܼܝܼܪܬܵܐ ܟܲܢܝܼ ܠܲܬܼܠܵܬܼ\nܘܲܠܗܵܝ̇ ܕܐܲܪܒܲܥ ܠܵܐ ܨܒ݂ܼܵܐ ܟܲܢܝܼ ܒܫܸܡ ܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܚܲܝ̄ܘܬܼܵܐ ܗ̄ܝܼ ܐܵܦ ܗܝ̤ ܟܡܵܐ ܐܸܢ ܢܹܐܡܵܪ ܕܲܕܼܚܝܼܠ ܚܸܙܘܵܗ̇\nܕܗܵܐ ܒܫܘܼܪܵܝܵܐ ܐܲܪܒܲܥ ܚܲܝ̈ܘܵܢ ܐܸܡ݂ܲܪ ܕܲܚܙܹ̇ܝܬܼ ܀ :ܠܵܘ ܚܲܝ̈ܘܵܬܼܵܐ ܓܘܼܫܡܵܢ̈ܝܵܬܼܵܐ ܚܙ̣ܵܐ ܒܲܪ ܫ̣ܒܼܝܵܐ\nܐܸܠܵܐ ܛܘܼܦܣܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ ܕܥܲܡܡܹ̈ܐ ܕܐܲܪܥܵܐ ܀ ܒܐܲܪܝܵܐ ܕܚܝܼܠܵܐ ܟܲܢܝܼ ܠܒܼܵܒܹܠ ܪܹܫ ܒܘܼܠܒܵܠܵܐ:\nܘܲܒܼܫܸܡ ܢܸܡܪܵܐ ܟܲܢܝܼ ܠܟܼܘܼܪܹܫ ܪܹܫܵܐ ܕܦܵܪܹܣ ܀ :ܒܕܸܒܵܐ ܐܲܡܬܸܿܠ ܠܡܲܠܟܿܘܼܬܼ ܡ̇ܕܲܝ ܡܚܝܼܠܲܬܼ ܚܲܝܠܵܐ\nܘܒܲܪܒܼܝܼܥܵܝܬܵܐ ܠܲܒܼܢܲܝ̈ ܝܵܘܵܢ ܡܗܝܼܪܲܝ ܗܵܘܢܵܐ ܀","english":"In the chariot of the spirit of purity he saw everything, and there was nothing for him that was not with the spirit in his vision. The spirit showed him how to distinguish the dreams of the great image, and in his vision the Babylonians bowed and worshipped before him. By the spirit it revealed to him the king who was troubled over his humiliation, and it taught and made him wise that what is humbled is again exalted. In that same spirit he saw the foundation of the kingdom of Babylon, writing for him the sign of the spirit without incarnation. That same spirit showed him a vision greater than visions, which would encompass the whole world within its boundary. In the great sea it likened the vision that was shown to him, and four heavenly spirits above the firmament. He saw four beasts as they ascended from the sun, and the vision of all of them was disturbed, one from another. A lion, a leopard, and a bear, a fourth he was unwilling to name with the name of beasts. It is a beast also, even if it is said that its vision is terrifying, for at the beginning he said that he saw four beasts. Not corporeal beasts did Bar Shabya see, but rather the type of the heads of the nations of the earth. By the lion, which is strong, he signified Babylon, the head of confusion, and by the name leopard he signified Cyrus, the head of Persia. By the bear he likened the kingdom of Media, weak in strength, and by the fourth, the sons of Javan, who were swift in counsel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪ ܫܒܝܐ","severity":"info","text":"Bar Shabya (literally 'son of the captive') is a traditional Syriac epithet for the prophet Daniel, reflecting his status as a captive in Babylon. Narsai uses it here to identify the visionary.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"four beasts","severity":"info","text":"The four beasts (lion, leopard, bear, and a fourth unnamed) correspond to Daniel's vision in Daniel 7, where they represent successive empires: Babylon, Media, Persia, and Greece. Narsai explicitly interprets them as types of nations.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 7","severity":"info","text":"The passage directly echoes Daniel 7:2-7, where Daniel sees four beasts emerging from the sea. Narsai's identification of the fourth beast as 'the sons of Javan' (Greeks) aligns with later Syriac exegesis.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative progression","severity":"info","text":"This passage moves from a general description of the spirit's revelatory power to a specific interpretation of Daniel's vision, culminating in a political allegory of the four beasts as successive world empires.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fourth beast unnamed","severity":"info","text":"Narsai's reluctance to name the fourth beast (the Greek empire) may reflect a theological or political caution, as the Greek Seleucid dynasty was historically oppressive to Jews and Christians in the Syriac tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the great image' (ܨܲܠܡܵܐ ܪܲܒܵܐ) may refer to Nebuchadnezzar's dream in Daniel 2, but the text does not specify; the reading here assumes it is Daniel's vision.","The identity of 'the king troubled over his humiliation' is ambiguous; it may refer to Nebuchadnezzar or Belshazzar, but the context of Babylon suggests the former."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":":ܒܝܲܡܵܐ ܪܲܒܵܐ ܡ̣ܬܲܠ ܥܵܡܪܬܵܐ ܕܟܼܠܵܗ̇ ܐܲܪܥܵܐ\nܘܒܲܐܪܒܲܥ ܪ̈ܘܼܚܝܼܢ ܚܲܝ̈ܠܵܘܵܬܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܠܗܘܿܢ ܠܪ̈ܘܼܚܵܢܹܐ ܦܲܠܸܓܼ ܥܵܠܡܵܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܗܸܢܘܿܢ ܣܵܥ̇ܪܝܼܢ ܣܵܥܘܿܪܘܼܬܼܵܐ ܕܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ ܀ :ܠܹܗ ܠܲܢܒܼܝ̣ܵܐ ܚܲܟܸܿܡ ܪܘܼܚܐ ܒܗܵܢܵܐ ܚܸܙܘܐ\nܘܐܲܠܦܹܗ ܕܒܼܵܛ̈ܠܵܢ ܘܦܵܢܹ̇ܐ ܥܲܡܵܐ ܘܝܵ̇ܬܹܒܼ ܒܐܲܪܥܵܐ ܀ :ܒܚܸܠܡܹ̈ܐ ܕܠܸܠܝܵܐ ܚܙ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ\nܘܟܲܕܼ ܛܵܒ̣ ܚܸܠܡܵܐ ܗ̄ܝܼ ܛܲܟܼܣܵܐ ܡܡܲܠܝܵܐ ܕܲܢܒܼܝܼܘܼܬܵܐ ܀ :ܢܒܼܝܼܵܐ ܗ̄ܘ̣ ܟܹܐܢܵܐ ܒܲܪܓܵܠܘܼܬܼܵܐ ܡܡܲܟܸܿܟ ܡܲܠ̈ܟܹܿܐ\nܘܲܢܒܼܝܼܵܐܝܼܬܼ ܒܲܕܿܩܹܗ ܠܚܸܙܘܵܐ ܕܐܲܪܒܲܥ ܚܲܝ̈ܘܵܢ ܀ :ܚܸܙܘܹ̈ܐ ܣܒܼܝܼܣܹ̈ܐ ܚܵܘܝܹܗ ܪܘܼܚܵܐ ܒܟܼܠܗܘܿܢ ܚܸܙܘܵܘ̈ܗܝ\nܘܲܒܼܫܘܼܠܵܡܵܐ ܨܵܪ̣ ܠܹܗ ܕܡܘܼܬܼܵܐ ܕܡ̇ܘܬܹܿܗ ܕܡ̇ܪܵܢ ܀ :ܕܡܘܼܬܼܵܐ ܕܡ̇ܘܬܹܿܗ ܨܵܪ̣ ܠܹܗ ܠܟܹܐܢܵܐ ܒܲܪ ܥܸܒܼܿܪ̈ܵܝܹܐ\nܘܲܩܪ̣ܵܝܗܝ ܒܲܫܡܹܗ ܡܫܝܼܚܵܐ ܕܐܵܬܹ̇ܐ ܠܚܘܼܬܵܡ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܒܡܵܘܬܹܿܗ ܒܲܕܲܩ ܕܠܲܝܬܿ ܬܘܼܒܼ ܡܸܕܹܿܡ ܒܵܬܲܪ ܡ̇ܘܬܹܿܗ\nܕܲܡܫܲܡܠܹܐ ܠܹܗ ܠܪܲܗܛܵܐ ܫܚܝܼܩܵܐ ܕܲܢܒܲܝܼܘܼܬܼܵܐ ܀ :ܛܲܒܼܥܵܐ ܐܲܪܡܝܼ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ ܥܲܠ ܓܸܠܝܵܢܹ̈ܐ\nܘܚܲܬܸܿܡ ܐܸܢܘܿܢ ܕܢܸܗܘܘܿܢ ܒܲܙܗܝܼܪ ܥܕܲܡ̇ܐ ܠܕܹܢܚܹܗ ܀ :ܡܸܛܠ ܕܸܢܚܹܗ ܗ̤ܘܲܝ̈ ܟܠ ܕܲܗ̤ܘܲܝ̈ ܒܹܝܬܼ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܩܲܕܹܿܡܘ ܒܲܕܲܩܘ ܢܒܼܝܹ̈ܐ ܘܡܲܠ̈ܟܹܿܐ ܥܲܕܼܠܵܐ ܢܸܗܘܹܐ ܀ :ܠܕܼܢܚܹܗ ܐܲܟܼܪܸܙ ܐܵܦ ܓܲܒܼܪܝܼܠ ܓܲܒܼܪܵܐ ܕܪܘܼܚܵܐ\nܘܗܵܕܲܐ ܗ̄ܝܼ ܥܸܠܬܵܐ ܕܒܼܵܗ̇ ܐܸܫܬܲܕܲܪ ܨܹܝܕܼ ܕܵܢܝܼܐܹܝܠ ܀ :ܫܸܡ ܓܲܒܼܪܝܼܠ ܫ̣ܡܲܥ ܕܵܢܝܹܐܝܠ ܓܲܒܼܪܵܐ ܕܪܸܓܿܬܵܪܐ\nܘܲܬܼܡ݂ܲܗ ܣܲܓܿܝܼ ܒܛܸܒܵܐ ܕܲܫܡ݂ܲܥ ܕܠܵܐ ܡܥܲܝܲܕܼ ܒܹܗ ܀","english":"In the great sea he likened the inhabited world of the whole earth, and in the four spiritual forces of the heavens. He divided the whole world among the spirits, and they perform the service of the four seasons. The spirit taught the prophet wisdom in this vision, and instructed him that the nations dwell and sit in the earth. In the dreams of the night he saw the vision of the full river, and when the dream was good, it was the full order of prophecy. The prophet was a humble one in lowliness, humbling kings, and prophetically he examined the vision of the four living creatures. The spirit showed him ancient visions in all his visions, and at the end he formed for him the image of the death of the Lord. He formed the image of the death for the humble one, the son of the Hebrews, and called him by name the Messiah who comes to seal the mysteries. In his death he examined that there is nothing more after his death that would complete the long course of prophecy. The prophet cast the seal of the spirit upon the revelations, and sealed that they were clear until his coming. Because his coming was all that was among the Hebrews, and before him prophets and kings examined until he came. Gabriel, the man of the spirit, also proclaimed his coming, and this is the reason why he was sent to Daniel. Daniel heard the name Gabriel, the man of the spirit, and greatly marveled at the wonder that he heard, which was not customary for him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The prophet (Daniel) is depicted as humbling kings and examining the vision of the four living creatures, a clear reference to the four beasts of Daniel 7.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܒܥ ܚܝ̈ܘܬ","severity":"info","text":"The 'four living creatures' (ܐܪܒܥ ܚܝ̈ܘܬ) alludes to the four beasts in Daniel 7, a key apocalyptic vision in the book of Daniel.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܒܪܝܠ","severity":"info","text":"Gabriel (ܓܒܪܝܠ) is identified as 'the man of the spirit' and is said to have been sent to Daniel, reflecting the angelic interpretation in Daniel 8–9.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܘܬܐ ܕܡܘܬܗ ܕܡܪܢ","severity":"info","text":"The phrase 'image of the death of the Lord' (ܕܡܘܬܐ ܕܡܘܬܗ ܕܡܪܢ) refers to a typological prefiguration of Christ's death, seen as foreshadowed in Daniel's visions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Daniel's visionary activity to a christological climax, culminating in the naming of the Messiah and the sealing of revelations.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܚܐ","severity":"info","text":"Narsai interprets Daniel's vision as directly pointing to the Messiah (ܡܫܝܚܐ), reflecting a common Syriac exegetical tradition of reading Old Testament prophecy as christological typology.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the great sea' (ܒܝܡܐ ܪܒܐ) may be a metaphor for the world or for a specific body of water; the reading taken is metaphorical.","The identity of 'the humble one, the son of the Hebrews' is ambiguous; it is read as referring to Daniel, but could also be a typological reference to Christ."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":":ܠܵܐ ܫܡ݂ܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܫܸܡ ܓܲܒܼܪܝܹܠ ܘܠܵܐ ܟܠܹܗ\nܥܕܲܡ̇ܐ ܕܫܲܡ̣ܥܹܗ ܡ̣ܢ ܪܘܼܚܵܢܵܐ ܕܲܩܪ̣ܵܝܗܝ ܒܲܫܡܗ ܀ :ܫܡܵܐ ܗ̄ܘ̣ ܓܹܝܪ ܚܲܕܼܬܼܵܐ ܗܵܢ ܫܘܼܡ̇ܗܵܐ ܕܲܫܡ݂ܲܥ ܟܹܐܢܵܐ\nܘܕܼܵܡܹ̇ܐ ܕܪܲܗܛܵܐ ܢܵܡܘܿܣܵܝܵܐ ܡܫܲܠܸܐ ܒܲܫܡܹܗ ܀ :ܫܸܡ ܡܝܼܟܼܵܐܹܝܠ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܒܪܲܗܛܵܐ ܢܵܡܘܿܣܵܝܵܐ\nܗܵܘ̇ ܕܐܵܦ ܗܵܫܵܐ ܩܪ̣ܵܝܗܝ ܫܲܠܝ̣ܛܵܐ ܕܚܹܝܠܹܗ ܕܥܲܡܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܡ̣ܿܠܝܼ ܡܕܲܒܼܪܵܢܘܼܬܼܵܐ ܢܵܡܘܿܣܵܝܬܵܐ\nܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܓܲܒܼܝܘܼܬܼ ܥܲܡܵܐ ܥܕܲܡ̇ܐ ܠܚܲܪܬܼܵܐ ܀ ܡ̣ܢ ܨܸܝܕܼ ܗܵܓܼܵܪ ܗܘ̤ܵܐ ܫܘܼܪܵܝܵܐ ܕܣܵܥܘܿܪܘܼܬܹܗ:\nܥܕܲܡ̇ܐ ܕܲܫܡ݂ܲܥ ܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܲܠܘܵܬܼ ܡܲܪܝܲܡ ܀ :ܦܪܵܬܼܘܿܙܡܝܼܵܐ ܣܝܼܡܵܐ ܗ̄ܘ̣ܵܬ ܠܹܗ ܡܼܢ ܒܵܪܘܿܝܵܐ\nܘܕܲܚܙ̣ܵܐ ܕܩܸܪܒܲܬ̤ ܝܲܗ̄ܒܵܗ̇ ܠܚܲܒܼܪܹܗ ܪܹܫܢܘܼܬܹܗ ܀ :ܪܹܫܢܘܼܬܼܵܐ ܕܝܼܣܲܪ̈ܠܵܝܹܐ ܫ̣ܩܲܠ ܓܲܒܼܪܝܼܠ\nܘܝܲܗ̄ܒܵܗ̇ ܠܥܲܡܡܹ̈ܐ ܐܲܝܟ ܣܘܼܟܵܝܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܀ :ܒܲܢܒܼܝܼܘܼܬܼܵܐ ܚܵܘܝܹܗ ܠܲܫܡܹܗ ܓܲܒܼܪܵܐ ܢܒܼܝܼܵܐ\nܕܠܵܐ ܢܸܬܼܢܲܟܼܪܸܐ ܟܲܕܼ ܡܸܫܬܲܕܲܪ ܒܐܝܼܙܓܲܕܿܘܼܬܼܵܐ ܀ :ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܹܐܬܸܐ ܘܢܲܬܸܿܐ ܣܒܲܪܬܼܵܐ ܕܕܸܢܚܹܗ ܕܡܵܪܲܢ\nܘܡܲܬܼܒܲܝܲܐ ܗ̄ܘ̣ܵܬܼ ܕܡ̇ܢܵܐ ܗ̄ܘ̣ ܗܵܢܵܐ ܫܡܵܐ ܢܘܼܟܼܪܵܝܵܐ ܀ :ܐܸܠܘܼ ܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܫܡܹܗ ܒܹܝܬܼ ܐܪ̈ܟܹܿܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܠܵܐ ܡܩܲܒܿܠܝܼܢ ܗ̄ܘ̣ܵܘ ܝܲܣܲܪ̈ܠܵܝܹܐ ܠܟܵܪܘܿܙܘܼܬܹܗ ܀ :ܡܸܬܼܦܲܠܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܐܵܦ ܟܵܪ̈ܘܿܙܹܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܕܐܵܪܵܐ ܡܲܢ̣ܘܼ ܗܵܢ ܓܲܒܼܪܝܹܠ ܕܢܘܼܟܼܪܵܝ ܒܲܫܡܹܗ ܀ :ܠܗܵܢ ܦܘܼܠܵܓܼܵܐ ܫ̣ܪܵܐ ܕܵܢܝܼܐܹܝܠ ܒܲܢܒܼܝܼܘܼܬܼܵܐ\nܘܣ̣ܵܡܹܗ ܠܲܫܡܵܐ ܐܲܝܟ ܗܲܕܿܝܼܐܵܐ ܒܫܘܼܠܵܡ ܣܸܦܪܹܗ ܀","english":"He had not heard the name Gabriel, nor all of it, until he heard it from the Spirit who called him by his name. For that name is a new name, this appellation which the prophet heard, and it is fitting that the one who runs the Mosaic order is named by his name. The name Michael was in the Mosaic order, that one who even now is called the ruler of the power of the people. He was full of the Mosaic administration from the beginning of the election of the people until the end. From the side of Hagar was the beginning of his activity, until he heard that daughter of the voice towards Mary. A protocosm was set for him by the Creator, and when he saw that she had approached, he gave his primacy to his companion. Gabriel took the primacy of the Israelites and gave it to the peoples as the meaning of the election. In the election he showed his name, the chosen man, that he would not be changed when he was sent in the embassy. He was destined to come and to bring the gospel of the fear of our Lord, and the interpretation was that this name was a memorial. If his name had not been among the records of the election, the Israelites would not have accepted his proclamation. Even the proclaimers of the proclamation would have been divided, that this Gabriel who is memorialized by his name. To this division Daniel put an end in the election, and he placed the name like a guide at the end of his book.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܡ ܓܲܒܼܪܝܹܠ","severity":"info","text":"The name Gabriel is introduced as a new appellation heard by the prophet from the Spirit, marking a shift from the Mosaic order to a new dispensation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܹܫܢܘܼܬܼܵܐ ܕܝܼܣܲܪ̈ܠܵܝܹܐ","severity":"info","text":"The 'primacy of the Israelites' is transferred by Gabriel to the peoples, reflecting a typological reading of election and supersession in salvation history.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܢܝܼܐܹܝܠ","severity":"info","text":"Daniel is cited as resolving a division by placing the name as a guide at the end of his book, alluding to Daniel 7–12 and the angelic revelations there.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܠܵܓܼܵܐ","severity":"info","text":"The passage moves from the naming of Gabriel and Michael to the transfer of primacy, ending with Daniel's resolution of division, forming a chiastic argument about election.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The 'proclaimers' (kārozē) likely refer to apostolic preachers; the text argues that without Gabriel's name in the records, Israel would not have accepted the Christian kerygma.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Spirit' who calls the prophet by name is ambiguous; it may refer to the Holy Spirit or a specific angelic spirit.","The phrase 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) is obscure; it likely alludes to the Annunciation to Mary, but the exact referent is debated."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":":ܐܘܼܪܚܵܐ ܕܪܲܫ ܒܹܗ ܒܗܵܢ ܫܘܼܡ̇ܗܵܐ ܕܫܸܡ ܓܲܒܼܪܝܼܠ\nܕܫܵܠܹ̇ܐ ܪܲܗܛܵܐ ܕܫܸܡ ܡܝܼܟܼܵܐܹܝܠ ܘܥܵܐܹ̇ܠ ܕܝܼܠܹܗ ܀ :ܫܸܡ ܡܝܼܟܼܵܐܹ̇ܝܠ ܫܸܡ ܡܲܠܲܐܟܼܵܐ ܗ̄ܘ̣ ܪܘܼܚܵܢܵܝܵܐ\nܘܫܸܡ ܓܲܒܼܪܝܹܠ ܓܲܒܼܪܵܐ ܗ̄ܘ̣ ܕܲܫܠܝܼܚ ܡ̣ܢ ܐܲܠܵܗܵܐ ܀ :ܫܸܡ ܗܵܢ ܓܲܒܼܪܵܐ ܥܲܠ ܗܵܢ ܓܲܒܼܪܵܐ ܕܡܸܢܲܢ ܩܵܥܹ̇ܐ\nܗܵܘ̇ ܕܐܵܦ ܟܹܐܢܵܐ ܓܲܒܼܪܵܐ ܟܲܢܝܹܗ ܒܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܘܐܸܠܵܐ ܡ̇ܢܿܘ ܗܵܢ ܫܘܼܡ̇ܗܵܐ ܕܲܫܡܵܐ ܘܲܫܡܵܐ\nܕܗܵܐ ܚܲܕܼ ܐܸܢܘܿܢ ܘܪܘܼܚܵܐ ܐܸܢܘܿܢ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀ :ܠܲܝܬܿ ܠܲܟܼܝܵܢܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܫܡܵܗܹ̈ܐ ܓܫܝܼܡܹ̈ܐ\nܘܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܠܲܬܼܪܹܝܢ ܒܲܠܚܘܿܕܼ ܐܝܼܬܼ ܫܘܼܡ̇ܗܹ̈ܐ ܀ :ܗܵܐ ܬܸܫܡܸܫܬܼܗܘܿܢ ܡܚܵܘܝܵܐ ܫܡܵܗܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܘܟܲܕܼ ܚܲܕܼ ܐܸܢܘܿܢ ܦܪܝܼܫ ܫܘܼܡ̇ܗܵܐ ܡ̣ܢ ܫܘܼܡܵܗܵܐ ܀ :ܫܸܡ ܡܝܼܟܼܵܐܹܝܠ ܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܚܠܝܼܛܵܐ ܒܲܫܡܹܗ\nܘܡܸܛܠ ܗܵܕܹܐ ܥܦܝܼܦ ܟܘܼܢܵܝܹܗ ܒܣܸܦܪܹܗ ܕܡܘܼܫܹܐ ܀ :ܫܸܡ ܓܲܒܼܪܝܹܠ ܓܲܒܼܪܵܐ ܕܫܲܝܢܵܐ ܡܠܹܐ ܟܘܼܢܵܝܹܗ\nܘܣܵܗ̇ܕܵܐ ܡܲܪܝܲܡ ܕܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܣܒܲܪܬܼܵܐ ܕܡܲܠܝܵܐ ܫܠܵܡܵܐ ܀ :ܣܒܲܪܬܼܵܐ ܕܫܲܝܢܵܐ ܝܲܗ̄ܒܼ݂ ܓܲܒܼܪܝܹܠ ܠܕܲܟܼܝܲܬܼ ܢܲܦܫܵܐ\nܘܟܲܕܼ ܚܕܲܬܵܐ ܗ̄ܘ̣ܵܬܼ ܩܲܒܸܿܠܬܼܵܗ̇ ܗ̤ܝ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܀ ܛܵܒܼ ܚܕܲܬܵܐ ܗ̄ܘ̣ܵܬܼ ܗܵܝ ܕܐܸܬܼܟܲܪܙܲܬ̤ ܡ̣ܢ ܪܘܼܚܵܢܵܐ:\nܕܒܼܵܛ̇ܢܵܐ ܒܬܼܘܼܠܬܵܐ ܒܸܠܥܵܕܼ ܢܸܩܦܵܐ ܘܫܵܘܬܵܦܘܼܬܼܵܐ ܀ :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܕܲܚ̣ܩܹܗ ܠܪܸܢܝܵܐ ܡ̣ܢ ܪܸܥܝܵܢܵܗ̇\nܕܲܦܫܹܝܼ̈ܩܵܢ ܠܹܗ ܐܵܦ ܥܲܣ̈ܩܵܬܼܵܐ ܕܐܝܼܬܼ ܠܲܟܼܝܵܢܵܐ ܀ :ܒܣܲܓܿܝܼ̈ܐܵܬܼܵܐ ܫܲܪܪܵܗ̇ ܠܡܸܠܬܼܵܐ ܕܝܼܠܹܗ ܕܒܲܛܢܵܐ\nܘܝܲܗ̄ܒܼ݂ ܬܲܚܘܝܼܬܼܵܐ ܡ̣ܢ ܐܹܠܝܼܫܒܲܥ ܕܒܲܛܢܵܐ ܣܒܲܪ ܀","english":"The path that began with him in this appellation of the name Gabriel, which halts the course of the name Michael and enters into his own. The name Michael is the name of a spiritual angel, and the name Gabriel is a man who was sent from God. The name of this man is upon that man who cries out from the earth, that one who is also a man, calling him in his proclamation. And what is this appellation of name and name, that one person and a spiritual person without a body? There is no need for spiritual names to be corporeal, and what is this that for only two there are appellations? Behold, their service reveals the names of their persons, and when one person is distinguished from another by appellation. The name Michael is a harshness of sinews mixed in his name, and because of this his writing is hidden in the book of Moses. The name Gabriel is a man of peace, full of his writing, and a witness to Mary, to whom he gave the proclamation of the fullness of peace. The proclamation of peace Gabriel gave to the pure soul, and when she was new, she received it in faith. Good was the new one who was proclaimed by the Spirit, that she might conceive in the virgin without union and partnership. By the power of the Spirit he fixed the conception from her thought, so that even the difficulties that exist for the need were made easy for him. With many things he confirmed his word concerning conception, and he gave a demonstration from Elizabeth who conceived hope.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the names Michael and Gabriel, interpreting Michael as a spiritual angel and Gabriel as a man sent from God, linking Gabriel to the annunciation to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܒܼܪܝܹܠ","severity":"info","text":"The name Gabriel is etymologized as 'man of God' (ܓܲܒܼܪܵܐ ܕܐܲܠܵܗܵܐ), fitting the narrative of a human messenger, distinct from the angelic Michael.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mary","severity":"info","text":"The reference to Gabriel giving the 'proclamation of peace' to Mary alludes to Luke 1:26–38, the annunciation, a key New Testament event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elizabeth","severity":"info","text":"The mention of Elizabeth, who 'conceived hope', refers to Luke 1:5–25, where Elizabeth, mother of John the Baptist, conceives after Gabriel's annunciation to Zechariah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, shifting from the name Michael to Gabriel, and uses a series of contrasts to develop the theme of divine naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܘܼܡ̇ܗܵܐ","severity":"caution","text":"The term ܫܘܼܡ̇ܗܵܐ ('appellation') is used repeatedly, but its precise referent (the name itself or its significance) is ambiguous in the context of spiritual versus corporeal names.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the path that began with him' (ܐܘܼܪܚܵܐ ܕܪܲܫ ܒܹܗ) is ambiguous: it may refer to Gabriel's name or to the prophet's own path; the reading taken is that it refers to the name Gabriel.","The distinction between 'spiritual' and 'corporeal' names is not fully clarified; the text suggests Michael is spiritual and Gabriel corporeal, but Gabriel is also called a 'spiritual person'."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":":ܠܹܗ ܠܗܵܢ ܓܲܒܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ ܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܙܟܲܪܝܵܐ\nܘܗܘ̤ܝܘܼ ܕܣܲܒܲܪܹܿܗ ܥܲܠ ܗܵܘ̇ ܝܲܠܕܵܐ ܕܪܲܒܿ ܡ̣ܢ ܝܲܠ̈ܕܹܿܐ ܀ :ܒܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܚܙ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܙܟܲܪܝܵܐ ܠܡܲܠܲܐܟ ܪܘܼܚܵܐ\nܘܙܵܥ̣ ܘܐܸܬܼܒܲܠܗܝܼ ܡ̣ܢ ܬܸܫܒܿܘܿܚܬܵܐ ܕܥܲܠ ܦܲܪܨܘܿܦܹܗ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܓܲܒܼܪܵܐ ܕܫܹܡܝ ܓܲܒܼܪܝܹܠ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܫܲܠ̣ܚܲܢܝ ܡ̇ܪܝܵܐ ܕܐܲܝܬܹܿܐ ܣܒܲܪܬܼܵܐ ܕܒܲܛܵܢܐ ܕܲܒܼܪܵܟ ܀ :ܒܪܵܟ ܐܝܼܙܓܲܕܵܐ ܗ̄ܘ̣ ܩܕܼܵܡ ܗܵܘ̇ ܕܐܵܬܹ̇ܐ ܠܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ\nܘܐܸܬܹܝ̇ܬܼ ܕܐܸܓܼܠܹܐ ܕܗܵܐ ܡܲܛܝܼ ܠܹܗ ܝܵܘܡܵܐ ܕܕܸܢܚܹܗ ܀ :ܒܫܸܬܼܩܵܐ ܬܲܚܡܹܗ ܕܠܵܐ ܢܸܣܬܵܘܲܕ ܡܸܕܲܡ ܕܲܫ̣ܡܲܥ\nܥܕܲܡ̇ܐ ܕܫܵܠ̇ܡܵܐ ܦܪܵܬܼܘܿܙܡܝܼܵܐ ܕܝܵܘܡܵܐ ܕܝܲܠܕܹܿܗ ܀ :ܗܵܢ ܫܘܼܪܵܝܵܐ ܕܐܝܼܙܓܲܕܿܘܼܬܹܗ ܕܪܘܼܚܵܢܵܝܵܐ\nܕܣܲܒܲܪ ܒܲܛܢܹܗ ܕܲܛܒܸܠܵܪܵܐ ܕܲܩܕܼܵܡ ܡܲܠܟܵܐ ܀ :ܡܸܟܵܐ ܫܲܪܝܼ ܕܢܸܕܼܪܘܿܫ ܐܘܼܪܚܵܐ ܕܕܸܢܚܹܗ ܕܡ̇ܪܲܢ\nܘܐܝܼܕܼܵܐ ܣܥ݂ܲܪ ܚܸܙܘܵܢܹ̈ܐ ܕܝܘܿܡ ܓܸܠܝܵܢܹܗ ܀ :ܗܘ̤ܝܘܼ ܕܚܵܘܝܹܗ ܝܵܘܡ̇ܐ ܕܝܲܠܕܹܿܗ ܠܪ̈ܵܥܵܘܵܬܼܵܐ\nܘܗܘ̤ ܬܘܼܒܼ ܐܲܫܡܲܥ ܩܵܠܵܐ ܕܫܘܼܒܚܹܗ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܕܝܼܠܹܗ ܐܸܢܹܝܢ ܟܠ ܕܐܸܬܼܡܲܠܲܠ ܒܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܘܗ̤ܘܝܘܼ ܕܫܲܡܸܫ ܙܢܲܝ̈ ܓܸܠܝܵܢܹ̈ܐ ܠܘܵܬܼ ܬܲܠܡܝܼܪܹ̈ܐ ܀ :ܗܘ̤ܝܘܼ ܕܲܩ̣ܪܸܒܼ ܒܥܸܕܼܵܢ ܚܲܫܵܐ ܨܹܝܕܼ ܦܵܪܘܿܩܲܢ\nܘܗܘ̤ܝܘܼ ܕܠܲܒܿܒܹܗ ܕܠܵܐ ܢܸܬܼܪܲܦܸܐ ܒܫܸܡܥܵܐ ܕܡ̇ܘܬܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܲܥܓܸܿܠ ܟܹܐܦܵܐ ܪܲܒܿܬܼܵܐ ܡ̣ܢ ܦܘܼܡ ܩܲܒܼܪܵܐ\nܘܠܹܗ ܚ̣ܙܲܝ̈ ܢܸܫܹ̈ܐ ܟܲܕܼ ܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܒܲܕܼܡܘܼܬܼ ܓܲܒܼܪܵܐ ܀ :ܗܘ̤ ܥܲܡ ܚܲܒܼܪܹܗ ܩܵܡ̣ ܡ̣ܢ ܫܸܠܝܵܐ ܩܕܼܵܡ ܬܲܠܡܝܼܕܹ̈ܐ\nܘܐܲܬܼܡܲܗ ܐܸܢܘܿܢ ܒܦܲܐܝܘܼܬܼ ܫܘܼܒܼܚܵܐ ܕܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܀","english":"To this spiritual man Zechariah saw him, and he was the one who announced to him concerning that child who was greater than children. In the holy temple Zechariah saw the angel of the spirit, and he trembled and was disturbed from the praise that was upon his person. \"Woe, woe, the man whose name is Gabriel,\" he said to him, and the Lord sent him to bring the good news of the tidings of the blessing. Blessed is that messenger who was before the one who comes for the salvation of humanity, and the tidings came that the day of his birth had arrived. In silence he pondered, not understanding anything of what he heard, until the completion of the fortieth day of his birth. This is the beginning of the messengerhood of the spiritual one, who announced the tidings of the Baptist who was before the king. From there he began to inquire into the way of the Lord's birth, and his hand performed the visions of the day of his revelation. He was the one who showed the day of his birth to the shepherds, and he also made heard the voice of his glory among the lands. It was he who accomplished all that was spoken in the proclamation, and he was the one who ministered the mysteries of the revelations to the disciples. He was the one who approached in the time of suffering for the sake of the Savior, and he was the one whose heart was not troubled by the hearing of death. He was the one who quickly rolled away the great stone from the mouth of the tomb, and to him the women saw when he was standing in the form of a man. He, with his companion, stood up from silence before the disciples, and he astonished them with the beauty of the glory that they were clothed in.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܒܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ","severity":"info","text":"The phrase 'spiritual man' (gabrā rūḥānāyā) is ambiguous: it may refer to the angel Gabriel as a spiritual being, or to Zechariah as a visionary. The context suggests Gabriel, but the term is unusual for an angel.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܲܪܝܵܐ","severity":"info","text":"The reference to Zechariah seeing an angel in the temple echoes Luke 1:11–20, where Zechariah encounters Gabriel and is struck mute. The detail of the fortieth day (v. 5) is not in Luke but may reflect later tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܪܵܬܼܘܿܙܡܝܼܵܐ","severity":"info","text":"The 'fortieth day' (prāṭōzmyā) refers to the Presentation of Jesus in the Temple (Luke 2:22–38), a feast celebrated in Syriac tradition. Narsai connects Zechariah's silence to this liturgical period.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܟܵܐ","severity":"info","text":"The phrase 'from there he began' (mekkā šarri) marks a structural shift: the narrative moves from Zechariah's vision to Gabriel's subsequent roles, including the Annunciation to Mary (implied) and the Resurrection.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘ̤ ܥܲܡ ܚܲܒܼܪܹܗ","severity":"info","text":"The reference to Gabriel 'with his companion' (hu ʿam ḥabrēh) likely alludes to another angel, possibly Michael, though unnamed. This pairing is a distinctive feature of Narsai's angelology.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܲܠܡܝܼܪܹ̈ܐ","severity":"info","text":"The mention of Gabriel ministering 'mysteries of the revelations to the disciples' (talmīdē) reflects a liturgical or catechetical context, possibly alluding to baptismal instruction or Eucharistic typology in Narsai's community.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spiritual man' (gabrā rūḥānāyā) in the first line is ambiguous: it could be Gabriel or Zechariah. The translation opts for Gabriel, but the Syriac syntax allows either.","The phrase 'with his companion' (hu ʿam ḥabrēh) does not specify which angel; Michael is a plausible guess but not explicit."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":":ܗܘ̤ ܣܥ݂ܲܪ ܟܠܗܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܘܗܵܘ̈ܝܵܢ ܒܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܐܲܟܼܡܵܐ ܕܲܣܥ݂ܲܪ ܐܵܦ ܡܝܼܟܼܵܐܹܝܠ ܒܕܸܘܼܒܵܪ ܥܲܡܵܐ ܀ :ܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܕܲܒܲܪ ܥܲܡܵܐ ܒܝܲܕܼ ܡܝܼܟܼܵܐܹܝܠ\nܗܘ̤ ܒܓܲܒܼܪܝܹܠ ܣܥ݂ܲܪ ܒܲܚܕܲܬܵܐ ܙܢܲܝ̈ ܓܸܠܝܵܢܵܘ̈ܗܝ ܀ :ܪܲܒܿܘܼ ܕܲܪܓܹܗ ܕܪܘܼܚܵܢܵܝܵܐ ܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ\nܐܲܟܼܡܵܐ ܕܪܲܒܵܐ ܟܵܪܘܿܙܘܼܬܹܗ ܡ̣ܢ ܟܠ ܡܸܕܹܿܡ ܀ :ܪܲܒܿܘܼ ܣܲܓܿܝܼ ܫܡܵܐ ܕܲܡܫܝܼܚܵܐ ܡ̣ܢ ܟܠ ܒܸܪ̈ܝܵܢ\nܡ̇ܪܹܝܢ ܪܲܒܿܘܼ ܡܣܲܒܲܪ ܒܲܛܢܹܗ ܡ̣ܢ ܟܠ ܚܲܒܼܪ̈ܵܘܗܝ ܀ :ܠܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ ܝܲܒܪܬ̤ ܡܸܠܲܬܼܝ ܠܵܘ ܫܝܼܥܵܐܝܼܬܼ\nܐܸܠܵܐ ܕܐܵܘܕܲܥ ܕܲܟܼܡܵܐ ܫܒܼܝܼܚܵܐ ܣܒܲܪܬܼܵܐ ܕܐܲܟܼܪܸܙ ܀ :ܫܒܼܝܼܚ ܦܘܼܪܩܵܢܵܐ ܕܐܲܟܼܪܸܙ ܒܐܲܪܥܵܐ ܒܥܹܝܢ ܐܲܪ̈ܥܵܢܹܐ\nܘܣܵܗ̇ܕܿܝܼܢ ܥܲܡܲܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܕܪܲܒܼ ܦܘܼܪܩܵܢܲܢ ܀ :ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܬܿܗܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܡܫܲܡܫܝܼܢ ܗ̄ܘ̣ܵܘ ܙܢܲܝ̈ ܓܸܠܝܵܢܵܘ̈ܗܝ ܠܥܹܝܢ ܟܵܪ̈ܘܿܙܵܘܗܝ ܀ :ܡܲܠܲܐܟ ܪܘܼܚܵܐ ܓ̣ܒܼܵܐ ܠܦܝܼܠܝܼܦܘܿܣ ܚܲܕܼ ܡ̣ܢ ܫܲܒܼܥܝܼܢ\nܕܢܹܐܙܲܠ ܢܲܟܼܪܸܙ ܣܒܲܪܬܼܵܐ ܕܚܲܝܹ̈ܐ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܀ :ܒܚܲܝܕܼ ܕܹܝܢ ܓܲܒܼܪܵܐ ܕܐܲܦܢܝܼ ܒܡܸܠܬܹܗ ܠܗܲܝܡܵܢܘܼܬܼܵܐ\nܨܵܪ̣ ܒܹܗ ܐܲܠܦܹ̈ܐ ܕܡܸܕܼܝܼܢܵܝܹ̈ܐ ܘܲܕܟܼܘܼܫܵܝܹ̈ܐ ܀ :ܗܵܪܟܵܐ ܫܠ̣ܡܲܬ̤ ܡܹܠܬܹܗ ܕܡ̇ܪܲܝܢ ܗܵܝ̇ ܕܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ\nܕܝܘܼܠܦܵܢܝ ܐܸܬܹܝ̇ܬܼ ܕܐܲܪܡܹܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܛܵܒܼ ܡ̣ܢ ܢܘܼܪܵܐ ܣܸܦܲܬ̤ ܢܘܼܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܘܐܸܚ̣ܕܲܬ̤ ܢܘܿܡܹܐ ܒܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܒܝܲܡܵܐ ܘܝܲܒܼܫܵܐ ܀ :ܒܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܚ݂ܲܣܢܹܗ ܠܥܵܠܡܵܐ ܒܲܥܪܝܼܪܵܝܵܐ\nܘܡܲܟܸܿܟ ܚܘܼܬܼܪܵܐ ܕܝܼܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ ܘܲܕܼܚܲܢܦܘܼܬܼܵܐ ܀","english":"He accomplished all things that were and are through the proclamation, just as Michael also accomplished through the leadership of the people. That same will that led the people through Michael, he accomplished through Gabriel in the newness of his revelations. The rank of the spiritual one is greater than that of the spirits, just as his proclamation is greater than everything. The name of the Messiah is much greater than all creatures; the Lord is greater than all his companions in proclaiming his sign. For the greatness of his rank, my speech is not sufficient, but only to show how glorious was the gospel that he proclaimed. Glorious is the salvation that he proclaimed in the land through earthly eyes, and heaven and earth bear witness with them to the greatness of their salvation. In the greatness of his power, the stars of the height were made ready, and the revelations of his signs served his proclaimers. The angel of the spirit chose Philip, one of the seven, to go and proclaim the gospel of life to those without hope. Through that man who turned many to faith by his word, thousands of Medes and Persians were formed in him. Here ended the word of the Lord that was spoken: \"My teaching came to cast down among the earthly.\" Better than the mountain is the lip of the mountain of his proclamation, and it took root among all peoples on sea and land. By his great power, he subdued the world in its prime, and lowered the pride of Judaism and paganism.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܪܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The Syriac term kārozūtā (proclamation) is a key concept in Narsai's theology, denoting the apostolic preaching of the gospel. It is used here to describe the activity of both Michael and Gabriel.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip, one of the seven","severity":"info","text":"The reference to Philip as one of the seven alludes to Acts 6:5, where Philip the Evangelist is among the seven deacons chosen by the apostles. Narsai connects this to the proclamation of the gospel to the Medes and Persians.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Medes and Persians reflects the historical mission to the East, traditionally associated with the apostle Thomas or Addai. Narsai here attributes the conversion of these peoples to Philip, possibly conflating traditions.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the work, marked by the phrase 'Here ended the word of the Lord that was spoken' (ܗܵܪܟܵܐ ܫܠ̣ܡܲܬ̤ ܡܹܠܬܹܗ ܕܡ̇ܪܲܝܢ). The final lines summarize the triumph of Christian proclamation over Judaism and paganism.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'lowered the pride of Judaism and paganism' reflects a polemical stance common in Syriac Christian literature, emphasizing the supersession of earlier religious traditions by Christianity.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angel of the spirit' (ܡܲܠܲܐܟ ܪܘܼܚܵܐ) is ambiguous; it may refer to the Holy Spirit or a specific angelic figure. The reading taken follows the context of Gabriel and Michael as angelic agents.","The phrase 'lip of the mountain' (ܣܸܦܲܬ̤ ܢܘܼܪܵܐ) is obscure; it may be a metaphor for the edge or summit of the proclamation's reach."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":":ܒܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ ܢܨܲܚ̣ܘ ܟܵܪ̈ܘܿܙܹܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܡ̣ܢ ܐܘܼܪܸܫܠܹܡ ܗܘ̤ܵܐ ܫܘܼܪܵܝܵܐ ܠܡܸܠܬܵܐ ܕܐܲܟܼܪܸܙܘ ܀ :ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܲܪܫܵܝ̣ܗ̇ ܫܸܡܥܘܿܢ ܠܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ\nܘܐܲܪܡܝܼ ܡܨܝܼܕܲܬܹܿܗ ܘܨܵܕܹܗ ܠܘܼܩܕܲܡ ܠܩܘܼܪܢܹܠܝ̣ܘܿܣ ܀ :ܚܸܙܘܵܐ ܪܲܒܵܐ ܚ̣ܙܵܐ ܒܲܪ ܝܘܿܢܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܲܚܒܼܝܼܫܝܼܢ ܒܹܗ ܡ̣ܢ ܟܠ ܓܸܢܣܝܼ̈ܢ ܀ :ܟܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܬܠܹܝܢ ܗ̄ܘ̣ܵܘ ܒܗܵܘ̇ ܡܵܐ ܕܲܚܙ̣ܵܐ\nܘܗܵܢܵܘ̇ ܬܲܗܪܵܐ ܕܲܒܼܚܲܕܼ ܢܲܝܬܵܐ ܚܙ̣ܵܐ ܟܠܡܸܕܲܡ ܀ :ܚܸܙܘܵܐ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܲܒܼܪܸܥܝܵܢܵܐ ܗܵܢܵܐ ܚܸܙܘܵܐ\nܘܪܘܼܚܵܢܵܐܝܼܬܼ ܚ̣ܙܵܝܗܝ ܗ̄ܘ̣ܵܐ ܟܹܐܦܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܲܦܓܲܪ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܫܲܡ̣ܥܹܗ ܠܩܵܠܵܐ ܕܩܘܼܡ ܟܘܿܣ ܘܐܲܟܼܘܿܠ\nܟܲܕܼ ܡܲܠܹܦ ܠܹܗ ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܢܵܐܹ̇ܕ ܡ̣ܢ ܚܲܛܵܝܹ̈ܐ ܀ :ܠܥܲܡܡܹ̈ܐ ܛܲܡ̈ܐܹܐ ܟܲܢܝܼ ܒܲܫܡܵܐ ܕܓܸܢܣܵܐ ܚܲܪܫܵܐ\nܕܲܡܩܲܒܸܿܠ ܠܗܘܿܢ ܨܹܒܼܝܵܢ ܟܲܣܝܵܐ ܒܒܲܝܬܵܝܘܼܬܼܵܐ ܀ :ܒܩܘܼܪܢܹܠܝܼܘܿܣ ܕܲܪܫ̣ܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܦܘܼܢܵܝ ܥܲܡܡܹ̈ܐ\nܘܩܲܕܲܡ ܨܵܪܵܗ̇ ܒܡܲܠܦܵܢܘܼܬܹܗ ܕܪܹܫ ܬܠܡܝܼܕܹ̈ܐ ܀ :ܡܲܠܲܐܟ ܪܘܼܚܵܐ ܚ̣ܙܵܐ ܦܲܓܼܪܵܢܵܐ ܦܲܓܼܪܵܢܵܐܝܼܬܼ\nܘܦܲܩܕܹܿܗ ܕܢܸܩܪܹܐ ܠܦܲܓܼܪܵܢܵܝܵܐ ܘܢܲܩܢܹܝܘܗܝ ܚܲܝܹ̈ܐ ܀ :ܠܬܲܗܪܵܐ ܫܵܘ̇ܝܵܐ ܡܸܠܬܼܵܐ ܕܐܸܡ݂ܲܪ ܪܘܼܚܵܢܵܝܵܐ\nܕܒܼܝܲܕܼ ܐ̄ܢܵܫܵܐ ܡܲܠܸܦ ܐ̄ܢܵܫܵܐ ܘܗܘ̤ ܠܵܐ ܡܲܠܸܦ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܢܛ̣ܲܪ ܡܲܠܲܐܟܼܵܐ ܒܐܝܼܙܓܲܕܿܘܼܬܹܗ\nܕܠܵܐ ܐܸܬܼܩܲܪܲܒܼ ܠܕܲܪܓܼܵܐ ܪܵܡ̇ܐ ܕܪܹܫܵܢܘܼܬܼܵܐ ܀ :ܠܲܫܠܝܼܚܘܼܬܼܵܐ ܝܲܗ̄ܒܼ݂ ܦܘܼܩܕܵܢܵܐ ܡܵܪܹܐ ܫܠܝܼܚܹ̈ܐ\nܕܲܢܡܲܠܠܘܼܢܵܗ̇ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ ܒܐܸܕܢܲܝ̈ ܥܵܡܡܹ̈ܐ ܀","english":"In the land of Judah the preachers of faith cried out, and from Jerusalem was the beginning of the word that they proclaimed. By the spirit of revelation he heard her path among the peoples, and he cast her net and caught him before Cornelius. A great vision Bar Yo'a saw, the face of the height, and a beautiful sign hidden in it from all sides. All the peoples were hanging on what he saw, and that wonder in a single sign saw everything. For it was a vision of the shepherd, this vision, and spiritually he saw the rock, and it was not in the body. Spiritually he heard the voice of \"Arise, anoint and eat,\" while it taught him not to separate from sinners. To the unclean peoples he called in the name of a magical sign, which receives the hidden will in familiarity. In Cornelius he began the path of the salvation of the peoples, and before her he set the teaching of the head of the disciples. An angel of the spirit saw the bodily one bodily, and commanded him to call the bodily one and to awaken life in him. To the equal wonder the word of the spiritual one said, that through a sign he teaches a sign, and he himself does not teach. The great order the angel kept in his embassy, that he not approach the high rank of the headship. To the apostleship the lord of the apostles gave a command, that they fulfill the preaching in the hands of the peoples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܝܘܿܢܵܐ","severity":"info","text":"Bar Yo'a (literally 'son of Yo'a') is a figure otherwise unattested in Narsai's corpus; the name may be symbolic or drawn from a lost tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܘܼܪܢܹܠܝ̣ܘܿܣ","severity":"info","text":"Cornelius (Qurṭelīyōs) is the Roman centurion from Acts 10, traditionally the first Gentile convert to Christianity; his baptism by Peter marks the expansion of the apostolic mission.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܘܼܡ ܟܘܿܣ ܘܐܲܟܼܘܿܠ","severity":"info","text":"The phrase 'Arise, anoint and eat' echoes the angelic instruction to Elijah in 1 Kings 19:5–8, where an angel commands him to eat and drink; Narsai adapts it to a spiritual context.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܸܙܘܵܐ ܕܲܒܼܪܸܥܝܵܢܵܐ","severity":"info","text":"The phrase 'vision of the shepherd' introduces a shift from historical narrative to allegorical interpretation, identifying the preceding vision as a pastoral metaphor for spiritual leadership.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܲܐܟ ܪܘܼܚܵܐ","severity":"info","text":"The 'angel of the spirit' who commands the bodily one parallels the earlier mention of Michael and Gabriel as agents of divine will, reinforcing the hierarchy of spiritual over corporeal.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܸܢܣܵܐ ܚܲܪܫܵܐ","severity":"caution","text":"The phrase 'magical sign' (gessā ḥaršā) is ambiguous: it may denote a pagan or heretical practice, or a positive divine sign misunderstood by outsiders; the context suggests the latter.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Bar Yo'a is uncertain; it may be a proper name or a symbolic title.","The phrase 'magical sign' could be pejorative or descriptive; the reading here takes it as a sign perceived as magical by the unclean peoples."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":":ܙܸܠܘ ܠܲܡ ܬܲܠܡܸܕܼܘ ܘܐܲܥܡܸܕܼܘ ܘܐܲܠܸܦܘ ܒܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ\nܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܫܡܵܗܹ̈ܐ ܬܠܵܬܼܵܐ ܚܲܕܼ ܨܸܒܼܝܵܢܵܐ ܀ :ܠܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܫܠܸ݂ܡ ܪܘܼܚܵܢܵܐ ܟܲܕܼ ܐܸܫܬܲܕܲܪ\nܘܐܸܡ݂ܲܪ ܡܸܠܬܼܵܐ ܘܠܵܐ ܨܒܼܵܐ ܓܲܡ̣ܪܵܗ̇ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܗܵܢܵܘ̇ ܢܝܼܫܵܐ ܕܐܝܼܙ ܓܲܠܘܵܬܼ ܐ̄ܢܵܫܵܐ\nܕܲܒܼܝܲܕܼ ܐ̄ܢܵܫܵܐ ܢܸܩܪܘܿܢ ܐ̄ܢܵܫܵܐ ܠܟܼܪܘܿܙܘܼܬܼܵܐ ܀ :ܠܐ̄ܢܵܫܵܐ ܓ̣ܒܼܵܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܘ̤ ܪܹܫܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ\nܘܲܒܼܗܘܿܢ ܫܲܕܲܪ ܠܲܡܨܵܕܼ ܐ̄ܢܵܫܵܐ ܠܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܒܲܡܨܝܼ̈ܕܼܵܬܹܗ ܨܵܕܿܗ ܠܥܵܠܡܵܐ ܒܲܪܝܼܪܵܝܵܐ\nܘܐܲܥܸܠ ܚܲܒܼ݂ܫܹܗ ܠܓܼܵܘ ܡ̣ܢ ܚܸܣܢܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܒܗܵܕܹܐ ܡܨܝܼܕܼܿܬܵܐ ܨܵܕܹܗ ܠܦܵܘܠܘܿܣ ܡܗܝܼܪ ܨܲܝܵܕܹ̈ܐ\nܘܫܲܕܿܪܹܗ ܒܐܘܼܪܚܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܕܲܠܒܹܝܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܡܵܐܢܵܐ ܓܲܒܼܝܵܐ ܩܪ̣ܵܝܗܝ ܟܲܕܼ ܩܲܪܒܹܗ ܠܫܲܠܝܼܚܘܼܬܼܵܐ\nܘܚܵܘܝܹܗ ܕܲܡܨܹܐ ܠܡܸܓܼܡܲܪ ܐ̄ܢܵܫܵܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܛܵܒܼ ܡ̣ܢ ܟܠ ܐ̄ܢܵܫ ܓ̣ܡܲܪ ܨܸܒܼܝܵܢܵܐ ܕܲܡܫܲܕܲܪܵܢܹܗ\nܘܡܸܛܠ ܗܵܕܹܐ ܫ̣ܘܵܐ ܠܓܸܠܝܵܢܹ̈ܐ ܕܪܵܡܝܼܢ ܡܸܢܹܗ ܀ :ܪܵܡܲܐ ܗ̄ܝܼ ܣܲܓܿܝܼ ܕܐ̄ܢܵܫ ܢܸܬܼܥܲܠܹܐ ܠܒܼܬܼܘܼܠܬܵܐ ܕܪܵܘܡܵܐ\nܘܟܲܕܼ ܛܵܒܼ ܪܵܡ̇ܐ ܫܸܠܡܲܬ̤ ܨܹܐܕܼܵܘܗܝ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ ܀ :ܐܲܡܝܼܪ ܕܐܸܙܲܠ݂ ܠܐܲܬܪܵܐ ܕܲܥܕܹܢ ܕܡܲܒܼܥܲܕܼ ܣܲܓܿܝܼ\nܘܲܫܡܲܥ ܬܲܡ̇ܢ ܡܲܡܠܠܵܐ ܕܠܵܐ ܫܡܝܼܥ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܐܘܿ ܠܬܸܕܡܘܼܪܬܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܡ̣ܢ ܡܲܠܵܠܹ̈ܐ\nܕܲܫܡ݂ܲܥ ܡܸܫܥܵܐ ܘܡܲܠܸܠ ܡܲܡܠܠܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܀ :ܐܵܪܵܐ ܓܲܒܼܪܵܐ ܥܲܣܩܵܐ ܗ̄ܝ̣ ܡܸܠܬܼܵܐ ܕܡܲܠܸܠ ܦܘܼܡܵܟ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܐܲܝܟܲܢ ܢܸܬܼܢܹܐ ܩܕܼܵܡ ܫܵܡܘܿܥܹ̈ܐ ܀","english":"Go, teach, baptize, and instruct among all the peoples,\nin the name of the Trinity, three names, one will. That command the Spirit completed when it was sent,\nand it spoke the word, and the fisherman did not wish to complete it by his actions. That man of the house of the fisherman,\nby means of a man, a man called a man to the proclamation. For a man was chosen, and he also was the head of the fishermen,\nand through him he sent to fish for a man for the fear of truth. With his nets he fished the world, the chosen one,\nand brought his catch into the midst of the mysteries of faith. With this net fished Paul, the skilled fisherman,\nand sent him on the path of proclamation to the house of the peoples. A chosen hundred called him when he brought him near to apostleship,\nand showed him that he was able to complete a man in faith. Better than every man he completed the will of his sender,\nand because of this he was worthy of the revelations that he cast from him. He casts much that a man might be exalted to the height of the virgin of height,\nand when he casts well, his fishing is perfected as it is written. It is said that he went to the land of the Edessans, which is very far,\nand there he heard a speech that was not heard by fishermen. O for the wonder that cannot be spoken by speakers,\nthat a man heard a voice and spoke a speech that cannot be spoken. O difficult man, the word that your mouth speaks,\nand no man knows how it will come before the hearers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܵܬܼܵܐ ܚܲܕܼ ܨܸܒܼܝܵܢܵܐ","severity":"info","text":"The phrase 'three names, one will' is a standard Syriac Trinitarian formula, emphasizing unity of will over consubstantiality, typical of Antiochene theology.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐ̄ܢܵܫܵܐ ܕܲܒܼܝܲܕܼ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The repeated 'man of the house of the fisherman' likely refers to Simon Peter, the chief apostle, whose profession as a fisherman is a well-known Gospel detail (cf. Matt 4:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܙܲܠ݂ ܠܐܲܬܪܵܐ ܕܲܥܕܹܢ","severity":"info","text":"The reference to the land of the Edessans (ܐܲܬܪܵܐ ܕܲܥܕܹܢ) points to the tradition that the apostle Thomas (or Addai) evangelized Edessa, a key site in Syriac Christian memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is called 'the skilled fisherman' (ܡܗܝܼܪ ܨܲܝܵܕܹ̈ܐ), a metaphor for his missionary work; this aligns with Narsai's emphasis on apostolic preaching as a divine commission.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܵܐܢܵܐ ܓܲܒܼܝܵܐ","severity":"info","text":"The 'chosen hundred' (ܡܵܐܢܵܐ ܓܲܒܼܝܵܐ) likely refers to the hundred disciples or a symbolic number, marking a transition from individual calling to collective apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܐܲܝܟܲܢ ܢܸܬܼܢܹܐ","severity":"caution","text":"The final line expresses uncertainty about how the word will be received, possibly a rhetorical device or a textual corruption; the Syriac is grammatically intact but the sense is deliberately ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man of the house of the fisherman' is not explicitly named; the reading assumes Simon Peter based on context and tradition.","The 'chosen hundred' may be literal or symbolic; the text does not clarify."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":":ܐܸܢ ܕܹܝܢ ܫܲܠܝܼܛ ܠܲܡܡܲܠܵܠܘܼ ܡܸܠܹ̈ܐ ܕܲܫܡ݂ܲܥܬܿ\nܐܲܢ̄ܬܿ ܐܲܝܟܲܢܵܐ ܫܡܲܥ̣ܬܿ ܐܵܘ ܡܲܠܸܠܬܿ ܡܸܠܹ̈ܐ ܕܲܥ̣ܣܸܩ ܀ :ܥܲܡܩܵܐ ܗ̄ܝܼ ܣܲܓܿܝܼ ܡܸܠܬܼܵܐ ܦܵܘܠܘܿܣ ܓܲܒܼܝܵܐ\nܘܣ̈ܗܹ̇ܕܼ ܐܵܦ ܗܘ̤ ܕܠܵܐ ܣܦ̣݂ܲܩ ܦܲܫܹܩ ܚܹܝܠ ܣܘܼܟܵܠܵܗ̇ ܀ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܲܡ ܕܐܸܙܹ̇ܠ̄ܬܼ ܠܲܥܕܹܝܢ ܗܘ̤ ܬܢܵܗ̇ ܠܗܵܕܹܐ:\nܘܠܵܐ ܝܵܕܲܥ ܐ̄ܢܵܐ ܕܐܲܝܟܲܢ ܐܸܙ̇ܠ̄ܬܼ ܐܸܠܵܐ ܕܐܸܙܹ̇ܠ̄ܬܼ ܀ :ܕܐܸܙ̇ܠ̄ܝܬܼ ܒܲܠܚܘܿܕܼ ܓܠ̣ܵܐ ܠܝܼ ܪܘܼܚܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܠܵܐ ܣܦ݂ܲܩ ܪܸܥܝܵܢܝ ܠܡܸܬܼܒܲܩܵܝܘܼ ܒܐܘܼܪܚܵܐ ܕܐܸܙܹܿܠ̄ܬܼ ܀ :ܢܹܐܡܲܪ ܡ̇ܕܹܝܢ ܠܐܲܝܢܵܐ ܕܐܵܡܲ݁ܪ ܕܡܸܠܬܹܗ ܕܦܵܘܠܘܿܣ\n:ܕܐܸܢܗܘ̤ ܕܠܵܐ ܝܼܕܲܥ ܡܲܪܵܚܘܼܬܼܵܐ ܗ̄ܝܼ ܕܲܢܕܼܘܼܢ ܥܲܡܹܗ\n:ܡܲܪܵܚܘܼܬܼܵܐ ܗ̄ܝܼ ܠܡܸܬܼܒܲܥ ܡܸܠܹ̈ܐ ܕܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ\nܘܚܲܬܿܝܼܪܵܝܼܬܼ ܕܠܵܐ ܐ̄ܢܵܫ ܫܲܠܝܼܛ ܕܢܸܫܡܲܥ ܐܸܢܹܝܢ ܀ :ܐܹܝܢ ܠܵܐ ܫܲܠܝܼܛ ܟܝܵܢ ܡ̇ܝ̈ܘܿܬܹܐ ܠܡܸܫܡܲܥ ܐܸܢܹܝܢ\nܥܕܲܡ̇ܐ ܕܗܵܘܹ̇ܐ ܠܵܐ ܡܵܝܘܿܬܼܵܐ ܘܟܸܢ ܫܵܡܲ݁ܥ ܠܗܹܝܢ ܀ :ܚܕܲܬܼܵܐ ܗ̄ܝܼ ܕܲܗܘ̤ܵܬܼ ܨܹܝܕܼ ܗܵܘ̇ ܓܲܒܼܪܵܐ ܕܡܲܠܸܠ ܐܸܢܹܝܢ\nܘܫܲܦܝܼܪ ܐܼܡ݂ܲܪ ܕܡܲܠܸܠ ܘܲܫܡ݂ܲܥ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܫܲܡ̣ܥܹܗ ܠܡܲܡܠܠܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ\nܡ̇ܕܹܝܢ ܓܲܠܝܵܐ ܗ̄ܝܼ ܕܥܲܒܼܪܹܗ ܠܛܲܟܼܣܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܦܵܘܠܘܿܣ ܒܲܠܚܘܼܕܸ ܨܒܼܵܐ ܕܲܢܕܲܡܹܐ ܒܠܵܐ ܡܵܝܘܿܬܹ̈ܐ\nܘܣܵܗܹ̇ܕ ܚܲܝܠܵܐ ܕܝܲܗ̄ܒܼ݂ ܠܹܗ ܚܲܝܠܵܐ ܠܡܸܣܥܲܪ ܗܵܠܹܝܢ ܀ :ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ ܗ̄ܝܼ ܕܢܸܥܒܸܿܕܼ ܡܸܕܹܿܡ ܡ̣ܢ ܠܵܐ ܡܸܕ݂ܿܡ\nܘܲܢܪܝܼܡ ܥܲܒܼܕܵܘ̈ܗܝ ܠܥܸܠ ܡ̣ܢ ܡܸܕܹܿܡ ܡܸܬܼܡܲܠܲܠ ܀ :ܗܘ̤ܝܘܼ ܕܐܲܠܸܦ ܙܢܲܝ̈ ܚܸܟܼ̈ܡܵܬܹܗ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܘܬܲܪܓܸܿܡ ܡܸܕܹܿܡ ܕܲܥܣܸܩ ܫܸܡܥܹܗ ܠܡܸܬܼܡܲܠܵܠܘܼ ܀","english":"Go, teach, baptize, and instruct among all the peoples, in the name of the Trinity, three names, one will. That command the Spirit completed when it was sent, and it spoke the word, and the fisherman did not wish to comp\n\nBut who is able to speak the words of the Spirit?  \nYou, how did you hear or speak words that are difficult?  \nDeep is the word, Paul the Chosen One,  \nand the martyrs, even he who was not sufficient to explain the power of its meaning.  \nI know that I went to the church, that one, its wonder at this:  \nand I do not know how I went, only that I went.  \nThat I went alone, the Spirit revealed to me spiritually,  \nand my mind was not sufficient to be left behind on the path I went.  \nWhat does he say to the one who says that the word of Paul  \nis that if he does not know, it is audacity to dispute with him.  \nIt is audacity to pursue words that are not utterable,  \nand rashly, without the one who is able to hear them being aware.  \nIf the dead are not able to hear them,  \nuntil they become immortal, how then do they hear them?  \nIt is new, that which happened to that man who spoke them,  \nand he rightly said that he spoke and heard without custom.  \nWithout custom he heard the speech of the unutterable.  \nWhat is clear is that he passed beyond the order of mortality.  \nPaul alone desired to liken himself to the immortals,  \nand he witnessed the power that gave him power to do these things.  \nFor the power of the Creator is that which makes something from nothing,  \nand raises his works above something that is utterable.  \nHe it is who taught the small ones of his wisdom to the simple ones of his house,  \nand interpreted something whose name is difficult to utter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܓܲܒܼܝܵܐ","severity":"info","text":"Paul the Chosen One: a standard Syriac epithet for the apostle Paul, emphasizing his divine election and authority as interpreter of revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܵܚܘܼܬܼܵܐ","severity":"info","text":"Audacity (ܡܲܪܵܚܘܼܬܼܵܐ) here denotes the theological impropriety of attempting to articulate or dispute the ineffable words of the Spirit, a theme rooted in apophatic tradition.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ","severity":"info","text":"The phrase 'unutterable' (ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ) parallels the apophatic language of Pseudo-Dionysius and Evagrius, where divine realities exceed human speech.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܒܲܠܚܘܼܕܸ ܨܒܼܵܐ","severity":"info","text":"The passage shifts from general ineffability to Paul's unique aspiration to liken himself to immortals, marking a transition from negative theology to a specific exemplar.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܕܲܬܼܵܐ ܗ̄ܝܼ ܕܲܗܘ̤ܵܬܼ ܨܹܝܕܼ ܗܵܘ̇ ܓܲܒܼܪܵܐ","severity":"info","text":"The 'new' event refers to Paul's extraordinary experience of hearing and speaking the unutterable, which transcends normal mortal custom (ܒܲܥܝܵܕܼܵܐ).","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܸܙ̇ܠ̄ܬܼ ܒܲܠܚܘܿܕܼ ܓܠ̣ܵܐ ܠܝܼ ܪܘܼܚܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ","severity":"caution","text":"The phrase 'the Spirit revealed to me spiritually' is ambiguous: it may refer to the Holy Spirit or to Paul's own spiritual faculty; the Syriac ܪܘܼܚܵܐ can mean both.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Spirit' (ܪܘܼܚܵܐ) in the revelation to Paul is ambiguous between the Holy Spirit and Paul's own spirit.","The phrase 'that one, its wonder at this' (ܗܘ̤ ܬܢܵܗ̇ ܠܗܵܕܹܐ) is syntactically unclear; it may refer to the church's wonder at Paul's experience."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":":ܚܲܝܠܹܗ ܚܲܝܹܠ ܠܲܡܚܝܼܠܘܼܬܼܵܐ ܕܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ\nܘܕܲܪܫܘܼܗܝ ܠܥܵܠܡܵܐ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܕܠܵܐ ܚܲܙ̈ܝܵܢ ܠܹܗ ܀ :ܫܒܼܝܼ̈ܚܵܢ ܗ̣̄ܘܲܝ̈ ܛܵܒܼ ܡܸܠܹ̈ܐ ܕܡܲܠܸܠܘ ܫܠܝܼܚܹ̈ܐ ܒܐܲܪܥܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܕܢܸܬܼܢܹܐ ܚܲܝܠܵܐ ܕܣܘܼܟܵܠܲܝ̈ܗܘܿܢ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܣܥܲܪ ܟܠ ܕܲܣܥܲܪ ܡܚܲܟܸܿܡ ܐ̄ܢܵܫܵܐ\nܘܐܸܣ݂ܲܪ ܟܠܵܐ ܒܚܘܼܒܵܐ ܫܲܠܡܵܐ ܕܥܲܡ ܡܵܪܹܟܠ ܀ :ܠܗܵܢܵܐ ܢܝܼܫܵܐ ܕܫܲܝܸܢ ܟܠܵܐ ܥܗ݂ܲܕܼܘ ܚܘܼܫܵܒܲܝ̈\nܘܚܸܠܛܹ̇ܬܼ ܫܲܪܒܹܿܗ ܒܫܲܪܒܵܐ ܕܚܸܙ̈ܘܹܐ ܐܲܠܵܗܵܝܹ̈ܐ ܀ :ܡܸܛܠܵܬܹܗ ܗܘ̤ܵܘ ܐܵܦ ܚܸܙܘܹ̈ܐ ܕܲܚ̣ܙܵܘ ܟܹܐܢܹ̈ܐ\nܘܐܲܝܟ ܗܲܕܿܝܼ̈ܐܹܐ ܕܲܪܫܘ̣ܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܝܘܿܡ ܓܸܠܝܵܢܹܗ ܀ :ܝܘܿܡ ܓܸܠܝܵܢܹܗ ܐܲܢܝܼܚ ܪܲܗܛܵܐ ܕܟܼܠ ܓܸܠܝܵܢܝܼ̈ܢ\nܘܐܸܣܲܪ̣ ܐ̄ܢܵܫܵܐ ܘܲܫܡܲܝܵܢܹ̈ܐ ܒܫܲܝܢܵܐ ܕܥܲܡܹܗ ܀ :ܒܫܲܝܢܵܐ ܕܥܲܡܹܗ ܗܘ̤ܵܬܼ ܬܲܪܥܘܼܬܼܵܐ ܒܹܝܬܼ ܠܹܗ ܘܲܠܟܼܠ\nܘܠܵܐ ܦܵܫ̣ ܡܸܕܹܿܡ ܕܠܵܐ ܐܸܫܬܲܚܲܢ ܥܲܡ ܒܵܪܘܿܝܵܐ ܀ ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܣܲܥ̣ܪܵܗ̇ ܠܗܵܕܹܐ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ:\nܘܒܹܗ ܫ̣ܪܵܐ ܣܝܵܓܼܵܐ ܘܒܲܛܸܠ ܡܵܘܬܵܐ ܘܲܒܼܥܸܠܕܲܪܵܐ ܀ :ܒܹܗ ܡ̣ܠܲܟ ܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܿܬܹ̈ܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܢܲܚܡܹܗ ܒܣܲܒܼܪܵܐ ܥܲܕܼܠܵܐ ܢܹܐܬܸܐ ܝܘܿܡ ܢܘܼܚܵܡܵܐ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܥܼܡܪܵܐ ܕܙܲܒܼܢܵܐ ܕܲܫܚܝܼܩ ܪܲܗܛܹܗ\nܘܩܲܕܹܿܡ ܛܲܝܸܒܼ ܥܘܼܡܪܵܐ ܐ̄ܚܪܹܢܵܐ ܕܢܝܼܚ ܘܲܡܫܲܝܲܢ ܀ :ܡܦܵܣ ܗ̄ܘ̣ܵܐ ܕܲܫܚܝܼܩ ܟܝܵܢ ܡܵܝܘܿܬܹ̈ܐ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܐܸܫܬܵܘܕܲܝܼ ܠܹܗ ܕܫܵܪܹܐ ܡܸܢܹܗ ܢܝܼܪܵܐ ܕܡܵܘܬܵܐ ܀ :ܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܗܵܕܹܐ ܕܲܣܥ̣ܲܪ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܩܲܕܹܿܡ ܘܲܓܼܠ̣ܵܐ ܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ ܕܓܼܠ̣ܵܐ ܠܥܲܒܼܕܵܘ̈ܗܝ ܀","english":"His power strengthened the weakness of the fisherman's mind, and his preaching spread throughout the world with glories that are invisible to him. The glories were the good words that the apostles spoke in the land, and no man knows that the power of their meaning is hidden. Wisely did everything that made man wise, and bound everything in the perfect love that is with the Lord of All. For this purpose that governs all, they remembered their thoughts, and the account of it was woven into the account of divine revelations. Its causes were also the revelations that the prophets saw, and like guides they directed him to the path of the day of his revelation. The day of his revelation opened the course of all revelations, and bound man and the heavens in the governance that is with him. In the governance that is with him, there was a covenant between him and all, and nothing remained that was not established with the Creator. Through a human being, this lover of man accomplished it, and in him the boundary was set, and death and the adversary were abolished. In him, immortal life reigned over mortality, and his warmth was in hope until the day of resurrection comes. He knew the dwelling of the sacrifice whose course is hidden, and he prepared another dwelling that is spacious and vast. He was fitting that the course of mortals be hidden in mortality, and he confessed that the arrow of death would be loosed from him. This was revealed to him, that he accomplished at the end of the sacrifices, and he prepared and revealed through revelations that he revealed to his servants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܥܝܵܐ","severity":"info","text":"The Syriac term ܪܸܥܝܵܐ (reʿyā) means 'fisherman' and is a standard epithet for the apostle Peter in Syriac tradition, derived from the Gospel narrative of Peter's occupation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܼܝܼ̈ܚܵܬܼܵܐ","severity":"info","text":"The word ܫܒܼܝܼ̈ܚܵܬܼܵܐ (šbīḥāṯā) means 'glories' or 'praises,' often used in Syriac liturgical and exegetical texts to denote divine attributes or the apostolic proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܵܐ ܘܲܒܼܥܸܠܕܲܪܵܐ","severity":"info","text":"The phrase 'death and the adversary' (ܡܵܘܬܵܐ ܘܲܒܼܥܸܠܕܲܪܵܐ) echoes New Testament language, particularly 1 Corinthians 15:26 and Revelation, where Christ's victory over death and Satan is proclaimed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܿܡ ܓܸܠܝܵܢܹܗ","severity":"info","text":"The 'day of his revelation' (ܝܘܿܡ ܓܸܠܝܵܢܹܗ) likely refers to the eschatological revelation of Christ or the final unveiling of divine mysteries, a theme central to Narsai's liturgical poetry.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܹܗ ܡ̣ܠܲܟ ܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܿܬܹ̈ܐ","severity":"info","text":"The passage shifts from narrative of apostolic mission to a theological reflection on Christ's victory over death, marked by the repeated phrase 'in him' (ܒܹܗ), structuring the argument around the person of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܫܚܝܼܩ ܪܲܗܛܹܗ","severity":"caution","text":"The phrase 'whose course is hidden' (ܕܲܫܚܝܼܩ ܪܲܗܛܹܗ) is ambiguous: it may refer to the hidden nature of Christ's sacrificial work or to the concealed destiny of the faithful; the English draft interprets it as referring to a 'dwelling of the sacrifice,' but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his' throughout the passage is ambiguous: it may be Christ, Peter, or a generic 'man' (ܐ̄ܢܵܫܵܐ). The English draft treats it as Christ, but the Syriac allows for a more fluid identification.","The phrase 'dwelling of the sacrifice' (ܥܼܡܪܵܐ ܕܙܲܒܼܢܵܐ) is unclear: it could refer to the Temple in Jerusalem, the Church, or an eschatological abode."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":":ܐܲܝܟ ܗܲܕܲܝܼ̈ܐܹܐ ܗܘ̤ܵܘ ܩܲܕܲܝܫܹ̈ܐ ܩܕܼܵܡ ܨܸܒܼܝܵܢܹܗ\nܘܲܕܼܪܲܫ ܐܘܼܪܚܵܐ ܕܢܸܪܕܿܘܿܢ ܐ̄ܢܵܫܵܐ ܠܘܵܬܼ ܨܸܒܼܝܵܢܹܗ ܀ :ܗܵܐ ܚ̣ܙܵܘ ܐ̄ܢܵܫܵܐ ܟܡܵܐ ܪܵܚܹ̇ܡ ܠܹܗ ܠܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ\nܕܒܹܗ ܒܲܟܼܝܵܢܵܐ ܡܚܵܘܹܐ ܚܘܼܒܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܀ :ܚܘܼܒܹܿܗ ܚܵܘܝܼ ܒܝܲܕܼ ܚܸܙܘܵܢܹ̈ܐ ܕܕܼܡ̈ܘܵܢ ܕܸܡ̈ܘܵܢ\nܘܣܲܝܸܟ ܐܸܢܘܿܢ ܒܲܚܕܼܵܐ ܕܡܘܼܬܼܵܐ ܕܚܲܕܼ ܒܲܪܢܵܫܵܐ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܓ̣ܒܼܵܐ ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡܵܝܘܿܬܹ̈ܐ\nܘܩܲܪ̣ܵܝܗܝ ܒܲܫܡܹܗ ܘܝܲܗ̄ܒܼ݂ ܠܹܗ ܪܲܪܓܼܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀ :ܚܙܝܼ ܒܲܪܢܵܫܵܐ ܟܡܵܐ ܐܲܪܝܼܡܵܟ ܡܲܬܼܩܸܢ ܟܼܠܵܐ\nܕܲܢܣ݂ܲܒܼ ܕܝܼܠܵܟ ܘܝܲܗ̄ܒܼ݂ ܠܵܟ ܕܝܼܠܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܫܒܼܝܼܚ ܨܸܒܼܝܵܢܵܐ ܕܲܩܪ̣ܵܝܗܝ ܒܲܫܡܵܐ ܕܲܫܒܼܝܼ̈ܚܵܬܹܗ\nܘܲܙܥܘܿܪ ܦܘܼܡܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܕܢܵܘܕܿܘܿܢ ܥܲܡܲܢ ܀ :ܠܵܐ ܡܸܬܼܦܲܪܥܵܐ ܚܵܘܒܲܬܼ ܚܘܼܒܵܐ ܕܲܗܘ̤ܵܬܼ ܨܹܐܕܲܝܢ\nܡܨܹܝܢ ܬܵܢܹ̇ܝܢ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܙܢܲܝ̈ ܪܲܒܿܘܼܬܹܗ ܀ :ܗܘ̤ ܠܹܗ ܒܲܠܚܘܿܕܼ ܣܵܦܹ̇̄ܩ ܕܲܢܦܝܼܣ ܚܠܵܦ ܦܘܼܪܩܵܢܲܢ\nܒܲܪ ܝܵ̇ܕܲܥ ܠܲܢ ܕܲܒܼܨܝܼܪ ܓܸܢܣܲܢ ܡ̣ܢ ܦܘܼܪܥܵܢܵܐ ܀ :ܠܵܘ ܦܘܼܪܥܵܢܵܐ ܒܵܥܹ̇ܐ ܡܸܢܲܢ ܗܵܘ̇ ܠܵܐ ܣܢܝܼܩܵܐ\nܐܸܠܵܐ ܕܢܲܠܦܲܢ ܕܡܵܐ ܕܲܦܪܲܥܢ݂ܲܢ ܢܸܚܕܹܿܐ ܒܟܼܝܼܠܲܢ ܀ :ܠܲܢ ܗ̄ܘ̣ ܡܲܠܸܦ ܒܲܕܼ ܚܲܦܸܛ ܠܲܢ ܥܲܠ ܦܘܼܪܥܵܢܵܐ\nܘܗܵܕܹܐ ܕܚܘܼܒܵܐ ܗ̄ܝܼ ܘܠܵܘ ܕܲܢܡܲܠܹܐ ܣܘܼܢܩܵܢ ܢܲܦܫܹܗ ܀ :ܫܵܘܹ̇ܐ ܠܫܘܼܒܼܚܵܐ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ ܫܒܼܝܼܚ ܒܐܝܼܬܼܘܼܬܹܗ\nܟܲܕܼ ܫܘܼܒܼܚܹܗ ܒܹܗ ܡܚܲܦܸܛ ܠܥܲܒܼܕܵܘ̈ܗܝ ܕܢܲܫܒܿܚܘܼܢܵܝܗܝ ܀ ܥܘܢܝܼܬܼܵܐ: ܒܪܝܼܟܼܘܼ ܕܪܲܡܪܸܡ ܠܥܲܒܼܕܵܘ̈ܗܝ ܒܓܸܠܝܵܢܹܗ. ܘܲܥܒ݂ܲܕܼ ܐܸܢܘܿܢ ܢܵܘܣܹ̈ܐ ܠܪܲܒܿܘܼܬܹܗ ܀","english":"They were like guides before his will,\nand he taught the way of ascent to man toward his will. Behold, man saw how much he loved the body of man,\nthrough which, in the lowly one, he reveals the love of his goodness. His love is shown through visions of images of likenesses,\nand he makes man go in joy to the death of a single human being. A single human being he chose from the whole race of mortals,\nand called him by his name and gave him the hope of his divinity. See, man, how much he raised you, setting a crown\nthat took yours and gave you his own lovingly. Glorious is the will that called him by his glorious names,\nand small is the mouth of all creation to praise him with us. The debt of love that was toward us is not repaid;\nthe eloquent and the mute are able to come to his greatness. He alone is sufficient to approve on behalf of our salvation,\nthe son who knows that our body is less than the reward. Not reward does he seek from us, that one who has no need,\nbut that he teach us that what he rewards us we enjoy in our strength. He teaches us when he urges us toward reward,\nand this is love, not the filling of his own need. He is worthy of praise from every mouth, glorious in his essence,\nwhile his glory in him urges his servants to glorify him. Prayer: Blessed is he who exalts his servants through his revelation, and makes man go to add praises to his greatness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒܼܝܵܢܹܗ","severity":"info","text":"The term ṣebyānā (will) is a key theological concept in Narsai, denoting the divine volition that guides salvation history. It recurs throughout the passage as the agent of calling and exaltation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܓ̣ܒܼܵܐ ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡܵܝܘܿܬܹ̈ܐ","severity":"info","text":"The election of a single human from the race of mortals echoes the calling of Abraham (Gen 12:1–3) or Moses (Exod 3:4), but Narsai applies it typologically to the apostle Peter, chosen to receive divine revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܼܡ̈ܘܵܢ ܕܸܡ̈ܘܵܢ","severity":"info","text":"The phrase 'visions of images of likenesses' reflects the Syriac tradition of symbolic revelation, where divine love is mediated through visionary forms. This aligns with Narsai's homiletic emphasis on the economy of salvation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܢܝܼܬܼܵܐ","severity":"info","text":"The passage concludes with a prayer (ʿuṭiyā), a formal doxological unit typical of Narsai's memre. It shifts from exposition to direct praise, summarizing the theme of divine exaltation through revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܙܥܘܿܪ ܦܘܼܡܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ","severity":"info","text":"The motif of creation's mouth being too small to praise God parallels Ps 8:1 (LXX) and is common in Syriac liturgical poetry, emphasizing human inadequacy before divine glory.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟܼܘܼ ܕܪܲܡܪܸܡ ܠܥܲܒܼܕܵܘ̈ܗܝ ܒܓܸܠܝܵܢܹܗ","severity":"info","text":"The closing blessing echoes the liturgical use of Narsai's memre in East Syriac worship, where the congregation responds to the preacher's exaltation of divine revelation.","cites":[{"key":"ed:dsc-28","label":"source edition: On the Divine Revelations to the Patriarchs and the Prophets","url":"https://syriaccorpus.org/28"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the single human being' is ambiguous: it may refer to Peter (from the previous passage) or to a generic prophetic figure. The reading taken follows the context of apostolic mission.","The phrase 'the son who knows' (ܒܲܪ ܝܵ̇ܕܲܥ) could be a Christological reference or a generic term for the believer; the translation opts for the latter, but a Christological reading is possible."],"confidence":"high","notes":[]}]}