{"slug":"dsc-29","id":"syriac:dsc:dsc-29","title":"On the Revelations to Abraham","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 was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:29Z","cost_usd":0.011546},"source":{"registry_id":"syriac:dsc:dsc-29","work_id":"dsc-29","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/29"},"stats":{"passages":17,"english_words":4610,"coptic_letters":0,"commentary_units":100,"commentary_kinds":8,"derived_notes":0,"ambiguities":32,"work_notes":4,"external_links":4,"timeline":4},"summary":{"work":"dsc-29","abstract":"On the Revelations to Abraham is a Syriac memrā (metrical homily) attributed to Narsai (d. ca. 500 CE), composed in isosyllabic couplets typical of his homiletic style. The work offers a typological reading of the Abraham cycle, interpreting Abraham’s experiences as prefigurations of Christ, rather than a straightforward narrative paraphrase. It was used in the East Syriac liturgical tradition during the period of the Patriarchs (Quddāšā d-ʿellāyā), and its inclusion in later lectionaries confirms continued liturgical use. The earliest manuscript witness is from the 19th century, and attribution rests on stylistic and thematic consistency with Narsai’s corpus.","historical_context":"Narsai (d. ca. 500 CE) was a leading theologian and poet of the Church of the East, active at the School of Edessa and later at the School of Nisibis. His memrē were composed in Syriac for liturgical and catechetical use, often during Lent or other festal seasons. This memrā, On the Revelations to Abraham, belongs to the genre of typological exegesis, reading the patriarch’s story as a foreshadowing of Christ. The work was transmitted within the East Syriac tradition, likely in the region of Mesopotamia, and was used in the liturgy of the Patriarchs. The manuscript tradition is late; the earliest witness in the source edition is from the 19th century, and no critical apparatus or variant readings are provided, making it difficult to assess scribal interventions or the text’s relationship to other witnesses of Narsai’s corpus.","significance":"This memrā illustrates the enduring importance of typological exegesis in East Syriac Christianity, linking the Old Testament patriarchs directly to Christological interpretation. It also demonstrates the liturgical embedding of such works, as it was read during the Quddāšā d-ʿellāyā. The text contributes to understanding Narsai’s homiletic style and the broader Syriac tradition of metrical homilies.","timeline":[{"date":"5th c. CE","event":"Composition of the memrā by Narsai (d. ca. 500 CE)."},{"date":"5th–6th c. CE","event":"Narsai active at the School of Edessa and later at the School of Nisibis."},{"date":"19th c. CE","event":"Earliest manuscript witness of this memrā."},{"date":"Undated","event":"Inclusion in East Syriac lectionaries for the liturgical period of the Patriarchs."}],"relations":[{"work":"Narsai’s memrē on Abraham","relation":"Part of Narsai’s corpus of metrical homilies on Old Testament figures.","key":"","label":null,"url":null},{"work":"East Syriac lectionary for Quddāšā d-ʿellāyā","relation":"Liturgical context for the reading of this memrā.","key":"","label":null,"url":null},{"work":"Genesis 11:31–12:1","relation":"Biblical source for Abraham’s departure from Ur.","key":"","label":null,"url":null},{"work":"Typological exegesis in Syriac tradition","relation":"Exegetical method used in the memrā.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of the work."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used."}],"cautions":["Attribution to Narsai is based on stylistic and thematic consistency, not on secure manuscript evidence.","The earliest manuscript witness is from the 19th century, leaving a long gap in transmission.","No critical apparatus or variant readings are available in the source edition, limiting assessment of textual stability."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000447,"generated":"2026-11-15T02:20:22Z"},"checks":{"work":"dsc-29","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":100,"english_words":4610,"source_letters":15229,"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 memrā in isosyllabic couplets, typical of Narsai’s homiletic style. The title On the Revelations to Abraham signals a typological reading of the Abraham cycle, not a narrative paraphrase.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Narsai died ca. 500 CE, but the manuscript tradition for this memrā is late; the earliest witness in the source edition is from the 19th century. Attribution rests on stylistic and thematic consistency with Narsai’s corpus.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in the East Syriac tradition during the liturgical period of the Patriarchs (Quddāšā d-ʿellāyā), where Abraham’s typology prefigures Christ. Its inclusion in later lectionaries confirms continued use.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition provides no critical apparatus or variant readings. The reader cannot assess scribal interventions or the relationship of this text to other manuscript witnesses of Narsai’s memrē.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 17 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":17},"term_index":[],"citations":{"ed:dsc-29":{"label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}},"segments":[{"i":1,"ref":"p1","source":"ܥܠ ܓܠܝܢ̈ܐ ܕܠܘܬ ܐܒܪܗܡ\nܡܐܡܪܐ ܬܠܝܬܝܐ\nܕܚܲܕܼܒܫܲܒܵܐ ܕܐܲܪܒܿܥܵܐ ܕܣܘܼܒܵܪܵܐ\nܥܠ ܓܠܝܢ̈ܐ ܕܠܘܬ ܐܒܪܗܡ\n:ܡܵܪܹܐ ܒܪܝܼܬܼܵܐ ܓ̣ܒܼܵܐ ܚܲܕܼ ܥܲܡܵܐ ܕܢܸܗܘܹܐ ܕܝܼܠܹܗ\nܘܒܼܐܝܼܕܹܗ ܐܲܠܸܦ ܚܹܝܠ ܪܲܒܿܘܼܬܼܵܐ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܫ̣ܒܲܩ ܟܠ ܥܲܡܡܝܼ̈ܢ ܒܝܲܕܼ ܚܹܐܪܘܼܬܼܵܐ ܕܣ̣ܵܡ ܒܲܟܝܵܢܵܐ\nܘܐܵܩܸܦ ܨܹܐܕܼܵܘܗܝ ܚܕܼܵܐ ܝܵܪܬܿܘܼܬܼܵܐ ܒܝܲܕܼ ܓܸܠܝܵܢܵܘ̈ܗܝ ܀ :ܐܲܪܡܝܼ ܥܠܲܝܗܘܿܢ ܛܲܒܼܥܵܐ ܕܲܫܡܹܗ ܘܲܪܫܲܡ ܐܸܢܘܿܢ\nܕܠܵܐ ܢܸܬܼܚܲܠܛܘܼܢ ܥܲܡ ܫܲܪ̈ܒܼܵܬܼܵܐ ܘܢܸܛܥܘܿܢ ܠܲܫܡܹܗ ܀ :ܣܵܓܼ ܒܐܲܦܲܝ̈ܗܘܿܢ ܢܵܡܘܿܣ ܡܸܠܵܘ̈ܗܝ ܒܲܕܼܡܘܼܬܼ ܫܘܼܪܵܐ\nܘܐܸܣܲܪ̣ ܐܸܢܘܿܢ ܒܲܢܛܘܼܪ̈ܬܼܵܐ ܐܲܝܟ ܕܲܒܼܚܲܒܼܠܵܐ ܀ :ܓ̣ܒܼܵܐ ܠܹܗ ܥܘܼܡܪܵܐ ܒܥܲܡܵܐ ܕܲܓܼܒܼ݂ܵܐ ܕܢܸܗܘܹܐ ܕܝܼܠܹܗ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܕܲܟܼܡܵܐ ܪܵܚܹ̇ܡ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܚܲܦܸܛ ܐܸܢܘܿܢ ܒܥܸܠܲܬܼ ܕܸܒܼܚܹ̈ܐ ܕܒܸܣܪܵܐ ܘܲܕܼܡܵܐ\nܕܢܩܲܪܒܼܘܼܢ ܠܹܗ ܕܸܒܼܚܹ̈ܐ ܕܚܘܼܒܵܐ ܐܲܝܟ ܕܲܠܟܲܣܝܵܐ ܀ :ܝܲܩܲܪ ܐܸܢܘܿܢ ܠܥܹܝܢ ܫܲܪ̈ܒܼܵܬܼܵܐ ܒܚܹܝܠ ܥܘܼܕܪ̈ܵܢܵܘܗܝ\nܘܪܲܡܪܸܡ ܐܸܢܘܿܢ ܠܥܸܠ ܡ̣ܢ ܥܲܡܡܹ̈ܐ ܒܙܵܟܼܘܼܬܼ ܚܲܝܠܹܗ ܀ :ܚܵܘܝܼ ܕܟܹܐܢܵܐ ܗ̄ܘ̣ ܕܲܪܕܵܐ ܐܸܢܘܿܢ ܟܲܕܼ ܚܵ̇ܛܝܹܢ ܗ̄ܘ̣ܵܘ\nܘܐܲܟܼܪܸܙ ܚܲܝܠܹܗ ܒܝܲܕܼ ܙܵܟܼܘܼܬܼܵܐ ܕܝܲܗ̄ܒܼ݂ ܒܲܩܪ̈ܵܒܹܐ ܀ :ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܛܲܟܸܿܣ ܘܐܲܩܝܼܡ ܫܲܠܝܼܛܵܢܹ̈ܐ\nܘܥܲܡܵܐ ܕܲܓ̣ܒܼܵܐ ܕܲܒܲܪ ܐܸܢܘܿܢ ܒܲܫܡܵܐ ܕܝܼܠܹܗ ܀ :ܠܵܐ ܡ̣ܢ ܒܝܼܫܘܼ ܐܲܣܠܝܼ ܠܥܲܡܡܹ̈ܐ ܘܲܓܼܒܼ݂ܵܐ ܠܥܲܡܵܐ\nܠܗܵܝ̇ ܕܲܥܬܼܝܼܕܼܵܐ ܩܲܕܹܿܡ ܒܲܕ݂ܿܩ ܒܥܲܡܵܐ ܕܲܓܼܒܼ݂ܵܐ ܀ :ܒܝܲܕܼ ܚܲܕܼ ܥܲܡܵܐ ܨܒܼ݂ܵܐ ܕܲܢܚܲܟܸܿܡ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ\nܕܪܸܡܙܵܐ ܕܝܼܠܹܗ ܥܒ݂ܲܕܼ ܟܠ ܡܸܕܹܿܡ ܘܒܹܗ ܩܵܐܹ̇ܡ ܟܠ ܀","english":"On the Revelations to Abraham\nThird Memra\nOf the Fourth Sunday of the Fast\nOn the Revelations to Abraham\n\nThe Lord of creation chose one people to be his own,\nand by his hand he taught great power to all the peoples.\nHe left all peoples in the freedom of the will he placed in them,\nand he set around them an inheritance by his revelations.\nHe cast upon them the seal of his name and marked them,\nso that they would not be mixed with the lineages and would be lost to his name.\nHe went forth before them, his words like a wall,\nand he bound them with covenants as with a rope.\nHe chose a dwelling in the people he had chosen to be his own,\nso that he might teach them how to love the sons of his house.\nHe sought for them through the cause of sacrifices of flesh and blood,\nso that they might offer to him sacrifices of love as to a hidden one.\nHe honored them before the feasts of the lineages by the power of his help,\nand he exalted them above the peoples by the victory of his might.\nHe showed that he was angry when they sinned,\nand he proclaimed his might through the victory he gave in battles.\nHe ordered all the peoples and set up rulers,\nand the people he had chosen he led in his own name.\nNot from evil did he forget the peoples, and he chose a people,\nfor that which was prepared beforehand he first sought in the chosen people.\nBy means of one people he desired to make all the peoples wise,\nfor by his sign he made everything, and in him everything stands.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܠ ܓܠܝܢ̈ܐ ܕܠܘܬ ܐܒܪܗܡ","severity":"info","text":"The superscription identifies this as the third memra of a series for the fourth Sunday of the Fast, indicating a liturgical setting within the Lenten cycle.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܠܝܢ̈ܐ","severity":"info","text":"The Syriac term ܓܠܝܢ̈ܐ (revelations) is a plural noun derived from the root ܓܠܐ (to reveal), often used in Syriac literature for divine disclosures or apocalyptic visions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܕܚܲܕܼܒܫܲܒܵܐ ܕܐܲܪܒܿܥܵܐ ܕܣܘܼܒܵܪܵܐ","severity":"info","text":"The fourth Sunday of the Fast corresponds to the fourth Sunday of Lent in the East Syriac liturgical calendar, a period focused on catechetical and penitential themes.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܸܒܼܚܹ̈ܐ ܕܒܸܣܪܵܐ ܘܲܕܼܡܵܐ","severity":"info","text":"The phrase 'sacrifices of flesh and blood' alludes to the Old Testament sacrificial system, possibly referencing Levitical laws, while contrasting them with 'sacrifices of love' as a spiritualized interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܢܸܬܼܚܲܠܛܘܼܢ","severity":"info","text":"The concern about mixing with other lineages reflects a common theme in Syriac Christian identity formation, where the chosen people (the church) are distinguished from Jewish and pagan communities.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chosen people' is ambiguous: it may refer to Israel in the Abraham narrative or typologically to the Christian church. The reading taken follows the latter, given the liturgical context."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܐܲܝܟ ܫܲܬܼܐܸܣܬܼܵܐ ܕܫܘܼܪܵܝ ܒܲܝܬܵܐ ܣܵܡ̣ܹܗ ܠܥܲܡܵܐ:\nܘܲܥܠܵܘܗܝ ܫܲܟܼܠܸܠ ܒܸܢܝܵܢ ܥܲܡܡܹ̈ܐ ܐܲܝܟ ܕܲܫܦ݂ܲܪ ܠܹܗ ܀ :ܢܨ̣ܵܒܼ ܠܐܲܒܼܪܵܗܵܡ ܒܲܝܢܬܼ ܥܲܡܡܹ̈ܐ ܐܲܝܟ ܥܸܩܵܪܵܐ\nܘܪܲܒܿܝܼ ܢܲܦܫܹܗ ܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ ܀ :ܦܣ݂ܲܩ ܫܲܒܿܘܼܩܵܐ ܡ̣ܢ ܐܝܼܠܵܢܵܐ ܡܲܪܝܼܪ ܢܲܦܸܫܵܐ\nܘܲܗܦܲܟ ܢܲܨܲܒܹܿܗ ܘܲܛܥ݂ܲܢ ܣܵܘܟܵܘ̈ܗܝ ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܀ :ܡ̣ܢ ܚܲܢܦܘܼܬܼܵܐ ܓܠܝܼܙܲܬܼ ܦܹܐܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\nܗܲܒܸܿܒ݂ ܦܹܐܪܵܐ ܡܠܸܐ ܒܘܼܣܵܡܹ̈ܐ ܚܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܀ :ܗܘ̤ ܡ̣ܢ ܢܲܦܫܹܗ ܒܲܟܲܪ ܘܝܲܗ̄ܒܼ݂ ܠܹܗ ܩܵܠ ܬܵܘܕܿܝܼܬܼܵܐ\nܘܐܲܝܟ ܪܹܫܝܼܬܼܵܐ ܩܲܪܝܼܒܼ ܐܵܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܢܲܓܼܕܹܿܗ ܪܸܡܙܵܐ ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܓܵܘ ܒܵܒܹܠ\nܕܢܸܫܒܿܘܿܩ ܐܲܬܼܪܹܗ ܘܢܹܐܙܲܠ ܢܸܥܡܲܪ ܒܐܲܬܼܪܵܐ ܕܢܘܼܟܼܪܵܝ ܀ :ܗܵܕܹܐ ܓܠ̣ܵܐ ܠܹܗ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ\nܕܲܫܒܼܘܿܩ ܛܘܼܥܝܲܝ ܘܬܼܵܐ ܐܸܬܼܢܲܗܲܪ ܒܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܼܝ ܀ :ܫܪܝܼ ܨܸܒܼܝܵܢܵܟ ܡ̣ܢ ܫܸܫ̈ܠܵܬܼܵܐ ܕܚܲܪ̈ܫܹܐ ܓܠܝܼܦܹ̈ܐ\nܘܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܠܵܟ ܚܹܐܪܘܼܬܼ ܢܲܦܫܵܐ ܕܲܠܡܲܢ ܬܸܣܓܿܘܿܕܼ ܀ :ܫܒܼܘܿܩ ܝܵܪܬܿܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܲܝ̈ܟ ܡܲܠܝܲܬܼ ܟܘܼ̈ܒܹܿܐ\nܘܡܲܩܢܹܐ ܐ̄ܢܵܐ ܠܵܟ ܝܵܪܬܿܘܼܬܼ ܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܡܵܪܘܼܬܼܝ ܀ :ܠܵܐ ܐܲܟܼܪܝܼ ܗ̄ܘ̣ܵܐ ܕܲܫܒ݂ܲܩ ܐܲܬܼܪܹܗ ܘܐܲܪܦܝܼ ܥܲܡܹܗ\nܘܠܵܐ ܐܸܬܼܥܲܣܲܩ ܕܡܸܛܠ ܡܵܢܵܐ ܠܐܲܬܼܪܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܠܵܐ ܐܲܥܝܼܩܹܗ ܫܡܵܐ ܕܐܲܟܼܣܸܢܝܵܐ ܡܠܹܐ ܛܘܼܪ̈ܦܹܐ\nܘܠܵܐ ܐܲܟܼܪܝܵܬܹܗ ܓܠܝܼܙܘܼܬܼ ܚܘܼܒܵܐ ܕܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܀ :ܚ̣ܙܲܩ ܡ̣ܢ ܐܲܬܼܪܹܗ ܒܐܘܼܪܚܵܐ ܕܡܲܠܝܵܐ ܚܲܫܹ̈ܐ ܘܟܹܐܒܹ̈ܐ\nܘܥܲܡ ܗܲܕܿܡܵܘ̈ܗܝ ܚ̣ܙܲܩܘ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܒܵܬܲܪ ܡܵܪܹܗ ܀","english":"Like a foundation for the beginning of a house, he set the people,\nand upon him he completed the building of the peoples as it pleased him. He planted Abraham as the root of the peoples,\nand raised his stature by divine revelations. He cut off the bitter shoot from the bitter tree,\nand turned his planting, and the branches bore fruits of glory. From the hidden root of spiritual fruits,\nhe gave forth a fruit full of delights, the love of Abraham. He himself from his own person began and gave a voice of thanksgiving,\nand like a firstfruit he offered the land of his faith. The sign of the Creator's power showed him from within Babylon,\nthat he should leave his place and go dwell in the land of remembrance. This was revealed to him mysteriously by the one who knows all,\nthat he should leave his errors and come be purified by the light of my knowledge. He loosed his will from the chains of the sorcerers, which were bound,\nand I gave him freedom of soul, that he might no longer worship. He left the inheritance of the house of his fathers, full of idols,\nand I gave him an inheritance of love toward my lordship. It was not difficult for him to leave his place and his people,\nnor was he troubled as to why he should go to another place. The name of Chaldea, full of deceits, did not distress him,\nnor did the hiddenness of the love of the house of the Chaldeans trouble him. He set out from his place on a path full of pains and sorrows,\nand with his limbs his thoughts set out after his Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܬܼܐܸܣܬܼܵܐ","severity":"info","text":"The Syriac term ܫܲܬܼܐܸܣܬܼܵܐ (šattāʾestā) means 'foundation' and is used here metaphorically for the people as the base of God's plan.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The reference to Abraham leaving Babylon echoes Genesis 11:31–12:1, where Abraham departs Ur of the Chaldeans at God's command.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܵܝܹ̈ܐ","severity":"info","text":"The 'Chaldeans' (ܟܲܠܕܵܝܹ̈ܐ) are associated with astrology and idolatry in Syriac tradition, contrasting with Abraham's monotheism.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ ܫܲܬܼܐܸܣܬܼܵܐ","severity":"info","text":"The passage opens with a simile ('Like a foundation') and develops a sustained metaphor of planting and growth, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ","severity":"info","text":"The image of 'fruits of glory' parallels Paul's language in Romans 15:28 and Galatians 5:22, where spiritual growth yields virtuous fruit.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The 'land of remembrance' (ܐܲܬܼܪܵܐ ܕܢܘܼܟܼܪܵܝ) is a term for the Promised Land in Syriac exegesis, received as typological of salvation history.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܢܨ̣ܵܒܼ for ܨܒܼ), but the sense is clear. The identity of the 'bitter shoot' (ܫܲܒܿܘܼܩܵܐ ܡ̣ܢ ܐܝܼܠܵܢܵܐ ܡܲܪܝܼܪ) is ambiguous: it may refer to Abraham's pagan background or to a specific idolatrous practice."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܗܘ̤ܵܐ ܢܘܼܟܪܵܝܵܐ ܠܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܘܲܪܚܸ̣ܡ ܘܐܲܚܸܒܼ ܒܲܝܬܵܝܘܼܬܼܵܐ ܕܲܠܘܵܬܼ ܡܵܪܹܗ ܀ :ܢܦܲܩ̣ ܡ̣ܢ ܒܵܒܹܠ ܢܸܒܼܥܵܐ ܕܐܲܪܕܿܝܼ ܟܲܠܕܼܵܝܘܼܬܼܵܐ\nܘܐܸܬܵܪ݂ܐ ܠܚܲܪܵܢ ܐܸܡܵܐ ܕܝܸܠܕܲܬ̤ ܚܲܪܵܫܘܼܬܼܵܐ ܀ :ܠܵܐ ܐܸܬܿܕܲܠܚܲܬ̤ ܫܲܦܝܼܘܼܬܼ ܢܲܦܫܹܗ ܒܢܸܚܫܲܝ̈ ܒܵܒܹܠ\nܘܠܵܐ ܐܸܬܿܬܿܘܝܼܥܲܬ̤ ܗܲܝܡܵܢܘܼܬܹܗ ܒܚܲܪ̈ܫܲܝ ܚܲܪܵܢ ܀ :ܠܵܐ ܐܸܫܬܲܚܠܲܦ ܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ ܒܚܘܼܠܵܦ ܐܲܬܼܪܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼ ܒܝܲܕܼ ܥܸܠ̈ܠܵܬܼܵܐ ܠܣܸܓܼܕܲܬܼ ܨܲܠܡܹ̈ܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܐܲܬܼܪܵܐ ܡܲܪܦܸܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܙܲܕܿܝܼܩܘܼܬܹܗ\nܒܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ ܡܚܲܝܸܨ ܗܘ̣ܵܐ ܠܵܗ̇ ܠܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܓܠܝܼܙ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܹܗ ܡ̣ܢ ܡܵܘܠܵܕܹܵܐ ܒܸܣܪܵܢܵܝܵܐ\nܘܡܵܘܠܸܕܼ ܟܠܫܵܥ ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܠܵܘ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܥܲܩܪܘܼܬܼ ܒܸܣܪܵܐ ܠܹܗ ܘܲܠܣܲܣܵܐ\nܘܡܲܦܪܹܝܢ ܟܠܫܵܥ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܩܵܠ ܬܵܘܕܿܝܼܬܼܵܐ ܀ :ܒܲܚ̣ܪܹܗ ܡܵܪܹܗ ܒܝܲܕܼ ܥܲܩܪܘܼܬܼܵܐ ܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ\nܘܚܵܘܝܼ ܫܘܼܦܪܹܗ ܒܝܲܕܼ ܬܵܘܕܿܝܼܬܼܵܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܀ :ܠܵܘ ܗܘ̤ ܝܲܠܦ݂ܹܗ ܕܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܩܕܼܵܡ ܬܘܼܩܵܢܹܗ\nܠܕܼܵܪܹ̈ܐ ܕܐܵܬܹܿܝܢ ܓܠ̣ܵܐ ܚܘܼܡܣܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܼܗܘܿܢ ܀ :ܡܫܲܢܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܬܼܵܘܬܵܒܼܘܼܬܼܵܐ ܕܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܕܢܸܙܪܘܿܥ ܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܒܐܲܪܥܵܐ ܥܩܲܪܝܵܬܐ ܀ :ܫܒܼܩ݂ܵܗ̇ ܠܚܲܪܵܢ ܕܢܹܐܙܲܠ ܠܐܲܪܥܵܐ ܕܐܸܬܼܡܲܠܟܲܬ̤ ܠܹܗ\nܘܢܲܪܡܹܐ ܬܲܡ̇ܢ ܢܘܼܪܵܐ ܕܚܘܼܒܹܿܗ ܘܢܵܘܩܸܕܼ ܝܲܥܪܵܐ ܀ :ܢܦܲܩ̣ ܟܲܕܼ ܚܵܝ̇ܕܹܐ ܒܫܘܼܘܕܵܝ ܡܵܪܹܗ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ\nܘܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܠܣܲܒܼܪܵܐ ܗܲܝܡܸܢ ܕܝܵ̇ܪܹܬܼ ܐܲܪܥܵܐ ܀","english":"He was a memorial to the brotherhood of the sons of his people, and he loved and cherished the intimacy of being with his Lord. He went out from Babylon, seeking to uproot Chaldeanism, and he arrived at Harran, the mother that gave birth to sorcery. The serenity of his soul was not disturbed by the incantations of Babylon, nor was his faith shaken by the sorcerers of Harran. The desire of his love was not altered by the change of place, nor was he led by causes to the worship of images. It was not the place that caused his righteousness to slacken; by the desire of his love he would strengthen his faith. His body was circumcised from the birth of the flesh, and he continually bore fruits of glory within his mind. Barrenness was a lament to him, to him and to his foundation, and he always caused their thoughts to produce the voice of thanksgiving. His Lord tested him through barrenness as with a firstborn, and showed his beauty through thanksgiving without division. He was not a disciple who knew him before his time; to the coming generations he revealed the zeal of their faith. He was preparing for himself the dwelling of the memorial house, to sow love and faith in the barren land. He left Harran to go to the land that had been promised to him, and there to cast the foundation of his love and to kindle the forest. He went out, trusting in the promise of his Lord that cannot be falsified, and without hope for hope he believed that he would inherit the land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪܵܥ","severity":"info","text":"Harran is the biblical Ḥārān (Gen 11:31), where Abraham sojourned. Narsai glosses it as 'mother that gave birth to sorcery,' linking it to pagan divination.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܕܼܵܝܘܼܬܼܵܐ","severity":"info","text":"Chaldeanism here denotes astral religion and divination associated with Babylon. Narsai contrasts Abraham's departure from Babylon with his arrival at Harran, another center of pagan practice.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܩܪܘܼܬܼܵܐ","severity":"info","text":"Abraham's barrenness (Sarah's infertility) is a motif from Gen 16:1–2. Narsai interprets it as a divine test, comparing it to a 'firstborn' (ܒܲܟܼܘܼܪܵܐ), a typological reading.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܐܸܬܿܕܲܠܚܲܬ̤ ... ܘܠܵܐ ܐܸܬܿܬܿܘܝܼܥܲܬ̤","severity":"info","text":"A double negative parallelism ('not disturbed ... nor shaken') reinforces Abraham's steadfastness amid pagan environments, a rhetorical pattern common in Narsai's verse.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܵܘܬܵܒܼܘܼܬܼܵܐ ܕܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The 'dwelling of the memorial house' likely refers to the liturgical or commemorative function of Abraham's story in Syriac tradition, possibly alluding to the memorial (dukrānā) of the righteous.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܵܘ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܥܲܩܪܘܼܬܼ ܒܸܣܪܵܐ' could be read as 'barrenness was a lament to him' or 'barrenness was a woe to him'; the translation takes 'lament' as the sense of mourning over childlessness."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܢܦ݂ܲܩ ܙܲܕܼܝܼܩܵܐ ܒܬܸܢܘܝ ܕܐܲܪܥܵܐ ܕܐܸܬܼܡܲܠܟܲܬ̤ ܠܹܗ\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܗܵܘܹ̇ܐ ܙܲܪܥܹܗ ܡܠܹܐ ܐܸܡ̈ܘܵܬܼܵܐ ܀ :ܗܘ̤ܵܐ ܬܵܘܬܵܒܼܵܐ ܒܐܲܪܥܵܐ ܕܩܲܒܸܿܠ ܒܚܲܕܼ ܡܘܼܠܟܵܢܵܐ\nܘܐܲܝܟ ܢܘܼܟܼܪܵܝܵܐ ܥ݂ܡܲܪ ܒܹܗ ܒܐܲܬܪܵܐ ܕܐܸܫܬܵܘܕܿܝܼ ܠܹܗ ܀ :ܐܲܣܓܿܝܼ ܦܲܠ̣ܚܹܗ ܒܐܲܪܥܵܐ ܕܲܟܼܢܲܥ̄ܝܢ ܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ\nܘܦܲܢܝܼ ܦܹܐܪܹ̈ܐ ܣܲܒܪܵܐ ܘܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܟܠܝܘܿܡ ܫܵܡܲ݁ܥ ܩܵܠܵܐ ܕܙܲܪܥܵܟ ܝܵ̇ܪܹܬܼ ܐܲܪܥܵܐ\nܘܠܲܝܬܿ ܝܵܪܘܿܬܵܪܐ ܘܡܲܫܲܪ ܩܵܠܵܐ ܕܠܵܐ ܣܘܼܥܪ݁ܵܢܹܐ ܀ :ܬܠܝܼ ܠܲܡ ܥܲܝܢܲܝ̈ܟ ܘܚܘܼܪ ܒܲܫܡܲܝܵܐ ܒܕܸܠܩܲܝ̈ ܢܘܼܗܪܵܐ\nܘܐܲܟܼܝܼܠ ܚܵܠܵܐ ܕܒܲܣܦܵܪ ܝܲܡܵܐ ܐܸܢ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܀ :ܗܵܟܲܢ ܣܵܓܹ̇ܐ ܝܲܠܕܼܵܐ ܕܲܡܥܲܝ̈ܟ ܩ̣ܪܵܐ ܠܹܗ ܩܵܠܵܐ\nܘܲܕܼܠܵܐ ܡܸܢܝܵܢ ܗܵܘܹ̇ܐ ܙܲܪܥܵܟ ܐܲܟܼܡܵܐ ܕܐܸܡ̇ܪܹܬܼ ܀ :ܡܬܼܘܿܚ ܚܘܼܫܵܒܲܝ̈ܟ ܠܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ ܘܚܘܼܪ ܒܐܲܪ̈ܥܵܬܼܵܐ\nܕܲܥܬܼܝܼܕܼ ܙܲܪܥܵܟ ܕܢܸܟܼܒܿܘܿܫ ܐܸܢܹܝܢ ܒܚܲܕܼ ܡܲܕܲܐܬܼܵܐ ܀ :ܒܝܼ ܠܲܡ ܝܼܡܝܼܬܼ ܘܠܵܐ ܡܕܲܓܸܿܠ ܐ̄ܢܵܐ ܒܲܟܼܝܵܢܝ ܟܲܣܝܵܐ\nܕܒܼܵܟ ܢܸܬܼܒܲܪܟܼܘܼܢ ܥܲܡܡܹ̈ܐ ܕܐܲܪܥܵܐ ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܚܠܵܦ ܕܲܫܠ݂ܲܚܬܵܝܗܝ ܠܢܲܚܬܵܐ ܣܲܢܝܵܐ ܕܫܸܡ ܚܲܢܦܘܼܬܼܵܐ\nܡܟܲܣܸܐ ܐ̄ܢܵܐ ܒܵܗ̇ ܒܗܲܝܡܵܢܘܼܬܼܵܟ ܨܲܥܪܵܐ ܕܥܲܡܡܹ̈ܐ ܀ :ܕܲܕܪܲܫ̣ܬܿ ܐܘܼܪܚܵܐ ܒܝܲܕܼ ܬܵܘܕܿܝܼܬܼܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ\nܒܲܫܒܼܝܼܠ ܚܘܼܒܵܟ ܢܵܓܹ̇ܕܼ ܐ̄ܢܵܐ ܟܠ ܠܘܵܬܼ ܗܲܝܡܵܢܘܼܬܼܝ ܀ :ܕܲܦܬܲܚ̣ܬܿ ܬܲܪܥܵܐ ܠܟܲܣܝܘܼܬܼ ܡ̇ܪܘܼܬܼܝ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܟ\nܒܵܟ ܦܵܬܲ݁ܚ ܐ̄ܢܵܐ ܬܲܪܥܵܐ ܕܚܲܝܹ̈ܐ ܠܡܝܼ̈ܬܹܐ ܕܥܵܘ̣ܠܵܐ ܀","english":"The righteous one went out in the confidence of the land that had been promised to him, and he believed and affirmed that his seed would fill the nations. He was a sojourner in the land that he received as a kingdom, and like a stranger he dwelt in the region that he acknowledged. He multiplied his worship in the land of the Chaldeans by means of revelations, and he bore fruits of hope, love, and faith. Every day he hears a voice: \"Your seed will inherit the land, and there is no heir, and the voice of the unspeakable will cease.\" He lifted his eyes and looked at the heavens with flashes of light, and he tasted the sand of the seashore if he could. Thus the child of your tears called out to him, a voice, and your seed would be without number, as you said. Stretch your thoughts to the four winds and look at the lands that are destined for your seed to conquer them in one generation. By me, die and do not lie, O man, in my hidden weeping, that in you the peoples of the land will be blessed in faith. Instead of casting them down to the pit of the name of idolatry, O man, cover with your faith the shame of the peoples. Because you have opened a way by the confession of one Creator, on the path of your love, O man, all will walk towards my faith. Because you have opened a door to the hiddenness of my lordship by your will, through you, O man, I open the door of life to the dead of iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܲܕܼܝܼܩܵܐ","severity":"info","text":"The Syriac term 'zaddiqā' (righteous one) identifies Abraham as a paradigmatic figure of faith, contrasting with the surrounding Chaldean and Harranite contexts.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac 'haymānūtā' (faith) is a key theological term in Narsai's works, denoting orthodox belief as opposed to pagan 'sorcery' and 'idolatry'.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܪܥܹܗ ܡܠܹܐ ܐܸܡ̈ܘܵܬܼܵܐ","severity":"info","text":"The promise that Abraham's 'seed will fill the nations' echoes Genesis 12:2–3 and 17:4–6, where God promises Abraham numerous descendants.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪܥܵܐ ܕܲܟܼܢܲܥ̄ܝܢ","severity":"info","text":"The 'land of the Chaldeans' refers to Ur and Harran, traditional sites of Abraham's early life; Narsai here contrasts Abraham's revelations with Chaldean astrology and sorcery.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܝܼ ܠܲܡ ܥܲܝܢܲܝ̈ܟ ܘܚܘܼܪ ܒܲܫܡܲܝܵܐ","severity":"info","text":"The image of Abraham lifting his eyes to the heavens with 'flashes of light' parallels the visionary ascent in the Apocalypse of Abraham (ch. 15–16), where Abraham sees the celestial realm.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܵܟ ܦܵܬܲ݁ܚ ܐ̄ܢܵܐ ܬܲܪܥܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"Narsai's portrayal of Abraham as the one through whom 'the door of life' opens to the dead of iniquity reflects later Syriac exegesis that sees Abraham as a type of Christ and a model for Christian mission.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase 'ܒܬܸܢܘܝ ܕܐܲܪܥܵܐ' (in the confidence of the land) is ambiguous: it may mean 'in the trust/assurance of the land' or 'in the confidence (i.e., reliance) of the land'; the translation takes it as 'confidence' in the sense of assurance.","The identity of the speaker in the direct address ('your seed will inherit the land') is unclear—it may be God or an angelic voice; the text leaves it open."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܕܠܵܐ ܐܸܬܼܦܲܠܲܓܼܬܿ ܥܲܠ ܡܘܼܠܟܵܢܲܝ̈ ܟܲܕܼ ܪܲܚܝܼܩܝܼܢ\nܪܹܫܵܐ ܕܚܲܝܹ̈ܐ ܥܵܒܼ̇ܕܼ ܐ̄ܢܵܐ ܠܵܟ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ ܀ :ܕܕܸܢܝ̣ܚܲܬ̤ ܡ̇ܪܘܼܬܼܝ ܒܓܼܵܘ ܪܸܥܝܵܢܵܟ ܕܟܲܣܝܵܐ ܐܝܼܬܲܝ\nܡܸܢܵܟ ܢܸܕܢܲܚ ܗܵܘ̇ ܕܲܡܟܲܢܸܫ ܥܲܡܡܹ̈ܐ ܠܲܚܕܼܵܐ ܀ :ܚܠܵܦ ܐܲܟܼܣܸܢܝܵܐ ܕܒܲܐܬܼܪ̈ܘܵܬܼܵܐ ܡܠܹܝܢ ܛܘܼܪ̈ܵܦܹܐ\nܠܡܹܐܢܵܐ ܕܫܲܝܢܵܐ ܥܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܠܵܟ ܠܟܼܠ ܕܲܡܥܵܩܝܼܢ ܀ :ܥܠܲܝܟ ܒܵܢܹ̇ܐ ܐ̄ܢܵܐ ܒܸܢܝܵܢ ܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܒܼܵܟ ܡܚܲܙܸܩ ܐ̄ܢܵܐ ܒܣܲܒܼܪܵܐ ܕܚܲܝܹ̈ܐ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܀ :ܒܝܲܕܼ ܡܘܼܠܟܵܢܹ̈ܐ ܒ̣ܩܵܝܗܝ ܠܲܬܼܪܝܼܨܵܐ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ\nܠܲܕܼܪܲܚܝܼܩܝܼܢ ܗܲܝܡܸܢ ܗܲܝܡܸܢ ܐܵܢܘܿܢ ܐܲܝܟ ܩܲܪ̈ܝܼܒܹܐ ܀ :ܘܟܲܕܼ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܦܲܠܲܓܼ ܥܲܠ ܡܘܼܠܟܵܢܵܘ̈ܗܝ\nܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܓ̣ܠܵܝܗܝ ܠܲܫܪܵܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܩܕܼܵܡ ܕܲܢܢܲܣܹܝܗܝ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ\nܘܲܒܼܩܸܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܥܲܕܼܠܵܐ ܢܸܩܪܹܝܗܝ ܕܠܵܐ ܡܸܬܼܦܲܠܲܓܼ ܀ :ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ ܨܒܼܵܐ ܕܲܢܚܲܦܸܛ ܒܝܲܕܼ ܕܘܼܒܵܪ̈ܘܗܝ\nܘܲܟܼܬܸܒܼ ܐܸܢܘܿܢ ܒܲܣܦܲܪ ܡܸܠܵܘ̈ܗܝ ܕܒܹܗ ܢܸܬܿܕܲܡܘܿܢ ܀ :ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܨܵܪܹܗ ܠܫܘܼܦܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ\nܕܢܸܩܒܿܘܿܥ ܟܠܢܵܫ ܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܝ̄ܒܸܫ̣ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܹܗ ܒܝܲܕܼ ܥܲܩܪܘܼܬܼܵܐ ܐܲܝܟ ܕܲܒܼܨܲܗܝܵܐ\nܘܪܲܓܿܝܼ ܢܲܦܫܹܗ ܒܫܸܩܝܵܐ ܕܪܘܼܚܵܐ ܘܲܛܥ݂ܲܢ ܦܹܐܪܹ̈ܐ ܀ :ܠܙܲܪܥܹܗ ܐܸܡ݂ܲܪ ܕܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܕܲܟܼܢܲܥ̄ܢ\nܘܛܲܪ̣ܕܹܿܗ ܡܸܢܵܗ̇ ܐܲܝܟ ܓܲܠܘܵܝܵܐ ܠܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ ܀","english":"that it was not divided over the kingdoms, though they were far off.  \nThe Head of Life will make you a sign in the high kingdom.  \n“Your dominion is hidden within your secret thought,” it is said,  \n“From you shall come the one who subdues the nations to one.”  \nIn place of the census among the regions, full of tumults,  \nthe Head of Life will make you a sign for all who are oppressed.  \nUpon you the Head of Life seeks to build love and faith,  \nand in you the Head of Life will strengthen the hope of life for all the nations.  \nThrough the kingdoms, by their voice, the one who knows all  \nmade the far-off believe, believe, O father, as if they were near.  \nAnd when he knew that it was not divided over his kingdoms,  \nby a hidden sign he revealed the truth of his faith.  \nHe knew it before he tested it, that her love was true,  \nand he awaited the time, calling it “not divided.”  \nTo the sons of his race he desired to hasten through his deeds,  \nand he wrote, “I will come in the book of his words, that in him they may be likened.”  \nIn the likeness of an image he formed the beauty of his faith,  \nso that every one might fix the seal of his soul within his thought.  \nHis body withered through asceticism, as if dried up,  \nand he watered his soul with the draught of the spirit and bore fruits.  \nTo his seed he said, “I will give the land that is promised,  \nand I will drive them from it like a fugitive to the land of Egypt.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܹܫܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'Head of Life' is a Christological title in Syriac tradition, often referring to Christ as the source of spiritual life. Here it likely denotes Christ as the agent of the sign.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܡܟܲܥܸܫ ܥܲܡܡܹ̈ܐ ܠܲܚܕܵܐ","severity":"info","text":"The phrase 'subdues the nations to one' echoes the Abrahamic promise of a unified people, possibly alluding to Genesis 17:4-6 where Abraham is promised that his seed will become a great nation.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܐܬܼܪ̈ܘܵܬܼܵܐ ܡܠܹܝܢ ܛܘܼܪ̈ܵܦܹܐ","severity":"info","text":"The 'census among the regions, full of tumults' may refer to the historical context of the Chaldean or Persian administrative practices, where censuses were associated with taxation and unrest.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܲܕܼ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܦܲܠܲܓܼ","severity":"info","text":"The repetition of 'not divided' (ܠܵܐ ܡܸܬܼܦܲܠܲܓܼ) frames the passage as a meditation on the unity of Abraham's faith and dominion, contrasting with the divided kingdoms.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܨܵܪܹܗ ܠܫܘܼܦܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ","severity":"info","text":"The image of forming the beauty of faith 'in the likeness of an image' parallels the Syriac tradition of the 'image of God' (Gen 1:26) and the idea of faith as an inner seal, as in Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܛܲܪ̣ܕܹܿܗ ܡܸܢܵܗ̇ ܐܲܝܟ ܓܲܠܘܵܝܵܐ ܠܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ","severity":"caution","text":"The final clause is ambiguous: 'drive them from it like a fugitive to the land of Egypt' could refer to Abraham's seed being exiled or to the expulsion of others. The Syriac verb ܛܲܪ̣ܕ (drive out) may imply a forced migration, but the referent of 'them' is unclear.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who subdues the nations' is ambiguous: it may be a messianic figure or Abraham himself. The phrase 'from you shall come' suggests a descendant, possibly Isaac or a typological Christ.","The final clause's subject and object are unclear: 'I will give the land that is promised, and I will drive them from it like a fugitive to the land of Egypt' — the 'them' could be the seed or the nations, and the relation to the Exodus narrative is uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܐܲܪܝܼܡ ܫܲܒܼܛܵܐ ܘܲܡ̣ܚܵܗ̇ ܠܐܲܪܥܵܐ ܒܟܲܦܢܵܐ ܩܲܫܝܵܐ\nܕܢܸܥܪܘܿܩ ܡܸܢܵܗ̇ ܒܥܸܠܲܬܼ ܟܲܦܢܵܐ ܠܐܲܬܼܪܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܐܣܓܿܝܼ ܒܲܚ̣ܪܹܗ ܒܝܲܕܼ ܫܘܼܚܠܵܦܵܐ ܕܐܲܬܼܪ̈ܵܘܵܬܼܵܐ\nܕܢܸܫܡܲܥ ܟܠܢܵܫ ܕܠܵܐ ܐܸܬܼܪܲܦܝܼ ܩܕܼܵܡ ܛܘܼܪ̈ܦܹܐ ܀ :ܥܪܲܩ ܡ̣ܢ ܟܲܦܢܵܐ ܕܢܲܚܐ ܢܲܦܫܹܗ ܒܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ\nܘܦܲܣܩܘܼܗܝ ܠܦܸܠܓܹܿܗ ܘܚܲܛܦ̣ܘܼܗ̇ ܡܸܢܹܗ ܠܐܸܠܥܵܐ ܕܢܸܩܦܹܗ ܀ :ܠܵܐ ܪܲܛܸܢ ܗ̄ܘ̣ܵܐ ܕܲܫܩܲܠ̣ܘ ܒܝܼܫܹ̈ܐ ܐܲܪܥܵܐ ܕܙܲܪܥܹܗ\nܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼ ܕܫܲܩܠ̣ܘܼܗ̇ ܡܸܢܹܗ ܠܣܲܬܵܐ ܕܦܹܐܪ̈ܵܘܗܝ ܀ :ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ ܩܵܠܵܐ ܕܲܩܪ̣ܵܝܗܝ\nܕܠܵܐ ܡ̇ܛܹ̇ܐ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܕܢܸܩܦܹܗ ܢܸܩܦܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܥܬ݂ܲܪ ܒܵܗ̇ ܒܐܲܪܥܵܐ ܘܚܹܪܸܒܼ ܣܲܓܿܝܼ ܒܟܲܗܝܼܢܘܼܬܹܗ\nܘܲܥܠ݂ܲܒܼ ܥܘܼܬܼܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܠܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܥܡ݂ܲܪ ܒܲܦܢܝܼܬܵܐ ܕܦܲܠ̣ܚܘܼܗ̇ ܫܹܐܕܹ̈ܐ ܒܚܲܪܵܫܘܼܬܼܵܐ\nܘܫܲܘܲܚܘ ܦܹܐܪܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܒܓܼܵܘ ܙܝܼܙܵܢܹ̈ܐ ܀ :ܐܘܿ ܐܝܼܠܵܢܵܐ ܕܪܲܒܿܝܼ ܢܲܦܸܫܹܗ ܒܡܸܨܥܲܬܼ ܟܘܼ̈ܒܹܿܐ\nܘܩܲܦܲܚ ܐܸܢܘܿܢ ܒܣܵܘܟܲܝ̈ ܚܘܼܒܹܿܗ ܠܦܹܐܪ̈ܲܝ ܒܝܼܫܹ̈ܐ ܀ :ܐܘܿ ܬܵܘܬܵܒܼܵܐ ܕܥܲܠ̣ ܒܐܲܟܼܣܸܢܝܵܐ ܒܠܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܘܲܣܓܸܕܼܘ ܩܘܼܕܼܡ̇ܘܗܝ ܡܲܠ̈ܟܹܿܐ ܘܚܹܐܪܹ̈ܐ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ ܀ :ܐܘܿ ܢܘܼܟܼܪܵܝܵܐ ܕܐܸܬܼ݂ܵܐ ܢܡܲܠܹܐ ܣܘܼܢܩܵܢ ܚܲܝܘ̈ܗܝ\nܘܐܲܪܝܼܡ ܫܲܒܼܛܵܐ ܘܲܡ̣ܚܵܐ ܐܸܢܘܿܢ ܠܐ̄ܢܵܫܲܝ̈ ܐܲܬܼܪܵܐ ܀ :ܡ̣ܚܵܐ ܠܲܡ ܡ̇ܪܝܵܐ ܠܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܘܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܡܸܛܠ ܣܲܪܵܐ ܐܲܢ̄ܬܲܬܼ ܐܲܒܼܪܵܡ ܕܚܲܛܦܵܗ̇ ܡܸܢܹܗ ܀","english":"He raised the rod and struck the earth with a hard blow, so that it fled from it because of the blow to another place. He increased his search through the change of places, so that every blow might hear that it was not divided before the branches. He fled from the blow to save himself in the land of Egypt, and they divided it in half and snatched from him the rib of his side. He did not intend that the wicked should take the land of his seed, nor was it divided that they should take from him the foundation of his fruits. He was certain for him that the voice that called him would not be falsified, that another side would not reach the land of his side. He grew rich in that land and greatly increased in his strength, and the wealth of his faith surpassed the earthly regions. He dwelt in the plain which demons served with sorcery, and they placed the fruits of his faith within the treasures. O tree that grew, extending itself in the midst of thorns, and struck the air with its branches, casting down the fruits of the wicked. O inhabitant who went up on the Acropolis in the house of the Huns, and kings and free men bowed before him against their will. O Hun who came to fill the measure of his life, and raised the rod and struck the air, the inhabitants of the place. The Lord struck Pharaoh the king and the sons of his house, because Sarah the wife of Abraham was taken from him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܒܼܛܵܐ","severity":"info","text":"The term ܫܲܒܼܛܵܐ (šabṭā) can mean 'rod' or 'sceptre', often a symbol of authority. Here it likely refers to Moses' rod, evoking the Exodus narrative.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܦܲܣܩܘܼܗܝ ܠܦܸܠܓܹܿܗ ܘܚܲܛܦ̣ܘܼܗ̇ ܡܸܢܹܗ ܠܐܸܠܥܵܐ ܕܢܸܩܦܹܗ","severity":"info","text":"This phrase alludes to the division of the Red Sea and the taking of the 'rib' (Eve) from Adam, blending Exodus and Genesis imagery.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܟܼܣܸܢܝܵܐ","severity":"info","text":"The term ܐܲܟܼܣܸܢܝܵܐ (akseniyā) refers to the Acropolis, likely of Edessa, a key site in Syriac Christian tradition associated with the legend of King Abgar.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The phrase ܒܠܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ (b-bayt ṭūkārāyē) means 'in the house of the Huns', possibly referring to a historical or legendary context involving Hunnic incursions into the Roman East.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̣ܚܵܐ ܠܲܡ ܡ̇ܪܝܵܐ ܠܦܸܪܥܘܿܢ","severity":"info","text":"The striking of Pharaoh parallels the earlier striking of the earth with the rod, reinforcing the typological link between Moses and Abraham in Narsai's exegesis.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܸܩܦܹܗ","severity":"caution","text":"The phrase ܕܢܸܩܦܹܗ (d-ḏeqpeh) is ambiguous: it may mean 'of his side' (rib) or 'of his attachment'. The translation opts for 'side', but the sense of 'companion' is possible.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Huns' (ܢܘܼܟܼܪ̈ܵܝܹܐ) is uncertain; they may be a literary trope for foreign invaders rather than a specific historical group.","The phrase 'the voice that called him' could refer to divine calling or a specific prophetic utterance, but the referent is not explicit."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܘܟܲܕܼ ܥܲܡ ܥܵܠܡܵܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ ܒܚܘܼܡܣܵܢ ܢܸܟܼܣܵܘ̈ܗܝ\nܥܠܝܼܒܼܵܐ ܥܘܼܬܼܪܹܗ ܡܸܬܼܪܲܒܸܿܐ ܗ̄ܘ̣ܵܐ ܒܦܘܼܩܕܵܢ ܡܵܪܹܗ ܀ :ܣܓ̣ܝܼ ܐܝܼܩܵܪܹܗ ܒܥܸܠܲܬܼ ܣܲܪܵܐ ܕܕܲܒܼܪ̣ܵܗ̇ ܡܲܠܟܵܐ\nܘܐܵܘܕܿܝܼ ܠܡܵܪܹܗ ܕܝܲܗ̄ܒܼ݂ ܠܹܗ ܥܘܼܬܼܪܵܐ ܒܝܲܕܼ ܥܸܠ̈ܠܵܬܼܵܐ ܀ :ܥܬ݂ܲܪ ܚܲܟܿܝܼܡܵܐ ܒܐܲܬܼܪܵܐ ܕܡܸܣܟܹܿܝܢ ܡ̣ܢ ܝܼܕܲܥܬܼܵܐ\nܘܲܛܥ̣݂ܲܢ ܥܘܼܬܼܪܹܗ ܕܢܹܐܙܲܠ ܠܐܲܪܥܵܐ ܕܐܸܬܼܡܲܠܟܲܬ̤ ܠܹܗ ܀ :ܦ̣ܢܵܐ ܘܝܼܬܸܒܼ ܒܵܗ̇ ܒܐܲܪܥܵܐ ܕܲܟܼܢܲܥ̄ܢ ܐܲܝܟ ܕܲܒܼܕܼܝܼܠܹܗ\nܟܲܕܼ ܚܵܝ̈ܐܲܪ ܗ̄ܘ̣ܵܐ ܒܫܘܼܘܕܵܝ ܡ̇ܪܹܗ ܕܝܵܗܹ̇ܒܼ ܠܵܗ̇ ܠܹܗ ܀ :ܫ̣ܠܸܡ ܡܸܢܝܵܢܵܐ ܕܲܫܢܲܝ̈ ܚܲܝܵܘ̈ܗܝ ܬܸܫܥܝܼܢ ܘܲܬܼܫܲܥ\nܘܡܲܠܸܠ ܥܲܡܹܗ ܒܝܲܕܼ ܓܸܠܝܵܢܵܐ ܕܢܸܓܼܘܙܿܪ ܒܸܣܪܹܗ ܀ :ܢܦ݂ܲܠ ܥܲܠ ܐܲܦܘ̈ܗܝ ܥܲܒܼܕܵܐ ܘܲܣܓܸܕܼ ܩܕܼܵܡ ܥܵܒܼܘܿܕܹܗ\nܘܐܲܩܝܼܡ ܥܲܡܹܗ ܩܝܵܡܵܐ ܕܢܸܪܫܘܿܡ ܙܲܪܥܹܗ ܒܲܫܡܹܗ ܀ :ܫܲܚܠܸܦ ܠܲܫܡܹܗ ܕܡܸܬܼܟܲܢܹܐ ܗ̄ܘ̣ܵܐ ܒܫܸܡ ܚܲܕܼ ܥܲܡܵܐ\nܘܲܩܪ̣ܵܝܗܝ ܒܲܫܡܵܐ ܕܡܸܬܼܦܲܫܲܩ ܗ̄ܘ̣ܵܐ ܐܲܒܼܵܐ ܕܥܲܡܡܹ̈ܐ ܀ :ܥܲܡ ܫܘܼܚܠܵܦܵܐ ܕܫܲܚܠܸܦ ܘܲܩܪ̣ܵܝܗܝ ܐܲܒܼܵܐ ܕܥܲܡܡܹ̈ܐ\nܩܪ̣ܵܐ ܠܹܗ ܩܵܠܵܐ ܕܡܸܟܹܿܝܠ ܩܲܒܸܿܠ ܝܲܠܕܵܐ ܕܡܸܠ̇ܟܹܿܬ ܀ :ܗܵܐ ܡܸܫܬܲܠܲܡ ܫܘܼܘܕܵܝ ܨܹܐܕܲܝܟ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܝܵ̇ܗܒ ܐ̄ܢܵܐ ܠܵܟ ܒܪܵܐ ܡ̣ܢ ܛܲܝܒܿܘܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܗܵܐ ܡܪܵܓܸܿܐ ܐ̄ܢܵܐ ܦܲܓܼܪܵܟ ܡܝܼܬܼܵܐ ܘܝ̇ܵܗܒ ܙܲܪܥܵܐ\nܘܡܲܦܪܲܥ ܢܘܼܪܒܵܐ ܡ̣ܢ ܥܸܩܵܪܵܐ ܕܲܣܐܸ̣ܒܼ ܘܲܒܼܠ̣ܝܼ ܀ :ܡܒܲܝܲܐ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܣܲܪܵܐ ܥܩܲܪܬܼܵܐ ܡ̣ܢ ܥܲܩܪܘܼܬܼܵܐ\nܘܡܲܩܨܲܚ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܲܡܓܲܙܲܝܬܵܐ ܒܦܸܐܪܵܐ ܕܡܸܢܵܗ̇ ܀","english":"And while he was being tormented with the world, his wealth increased through the command of his Lord by means of the causes. The wise man became rich in the place of the poor from knowledge, and he buried his wealth that it might go to the land that had been given to him in counsel. He turned and dwelt in that land which he had chosen as his own, while he was looking to the promise of his Lord that he would give it to him. The number of the years of his life was completed, ninety-nine, and he spoke with him through a revelation that would cut his flesh. The servant fell on his face and worshipped before his maker, and made a covenant with him that would mark his seed with his name. He changed his name, which had been hidden under the name of one people, and called him by the name that was to be interpreted as the father of peoples. With the change that he made, he called him the father of peoples; he called him by the voice that Michael would receive, the child of the queen. Behold, the promise is delivered to you through the deeds, and I give you a son from grace, beyond the order. Behold, I clothe your dead body and give seed, and I cause growth from the root that was old and worn out. I bring forth Sarah the barren from her barrenness, and I cause the razor to cut the fruit from her.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܟܲܕܼ ܥܲܡ ܥܵܠܡܵܐ ܡܸܬܼܢܲܓܲܕܼ ܗ̄ܘ̣ܵܐ ܒܚܘܼܡܣܵܢ ܢܸܟܼܣܵܘ̈ܗܝ","severity":"info","text":"The opening clause is ambiguous: 'while he was being tormented with the world' may mean Abraham suffered alongside the world or was tormented by worldly concerns. The translation opts for the former.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܬܼܪܵܐ","severity":"info","text":"The Syriac noun ܥܘܼܬܼܪܵܐ (ʿuṯrā) means 'wealth' or 'riches', but here it is used metaphorically for spiritual or covenantal blessing, not material wealth.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܸܫܥܝܼܢ ܘܲܬܼܫܲܥ","severity":"info","text":"The number ninety-nine (ܬܸܫܥܝܼܢ ܘܲܬܼܫܲܥ) echoes Abraham's age at the covenant in Genesis 17, though Genesis 17:1 gives no exact age; the tradition of 99 years appears in later Jewish and Christian sources.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܸܟܹܿܝܠ","severity":"info","text":"Michael (ܡܸܟܹܿܝܠ) is the archangel who, in Syriac tradition, receives the souls of the righteous and announces covenantal promises; his role here as receiver of the 'child of the queen' is unique to Narsai's typology.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܪܵܐ ܥܩܲܪܬܼܵܐ","severity":"info","text":"The reference to Sarah as 'barren' (ܣܲܪܵܐ ܥܩܲܪܬܼܵܐ) and her subsequent fertility parallels the Genesis narrative (Genesis 21:1-7) and is a common typology for the Church in Syriac literature.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܩܨܲܚ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܲܡܓܲܙܲܝܬܵܐ ܒܦܸܐܪܵܐ ܕܡܸܢܵܗ̇","severity":"caution","text":"The final clause 'I cause the razor to cut the fruit from her' is obscure; it may refer to Isaac's circumcision (Genesis 21:4) or to a metaphorical cutting of barrenness. The translation's 'razor' is interpretive.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the queen' in 'child of the queen' is unclear; possibly Sarah or a typological figure for the Church.","The phrase 'the voice that Michael would receive' may imply a liturgical or apocalyptic role for Michael not fully explained."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܡܲܥܒܲܪ ܐ̄ܢܵܐ ܠܹܗ ܠܚܸܣܕܵܐ ܕܦܲܓܼܪܵܗ̇ ܕܫܸܡ ܥܲܩܪܘܼܬܼܵܐ\nܘܝܵ̇ܗܹܒܼ ܐ̄ܢܵܐ ܠܵܗ̇ ܐܲܓܼܪܵܐ ܝܲܠܕܵܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܗ̇ ܀ :ܫܠܸܡ̣ܘ ܫܘܼܘܕܝܹ̈ܐ ܘܫܲܪ̣ܘ ܡܘܼܠܟܵܢܹ̈ܐ ܕܲܠܘܵܬܼ ܥܲܩܪܹ̈ܐ\nܕܐܸܬܼ݂ܵܐ ܕܢܸܬܸܿܠ ܟܲܣܝܵܐ ܒܓܸܒܝܵܐ ܐܲܓܼܪܐ ܠܟܹܐܢܹ̈ܐ ܀ :ܓܠ̣ܵܐ ܠܲܡ ܡ̇ܪܝܵܐ ܢܲܦܫܹܗ ܠܐܲܒܼܪܵܡ ܒܐܲܪܥܵܐ ܕܡܲܡܪܹ̈ܐ\nܘܗܘ̤ ܝܵ̇ܬܹܒܼ ܗ̄ܘ̣ܵܐ ܒܲܬܼܪܲܥ ܒܲܝܬܹܿܗ ܟܲܕܼ ܚ݂ܲܡ ܝܵܘܡ̇ܐ ܀ :ܐܘܿ ܚܲܡܝܼܡܵܐ ܕܠܵܐ ܐܲܩܲܪܬܹܗ ܩܲܫܝܘܼܬܼ ܚܘܼܡܵܐ\nܘܫܵܛ̣ ܠܲܢܝܵܚܹ̈ܐ ܕܠܵܐ ܢܸܬܼܒܲܨܲܪ ܡ̣ܢ ܩܘܼܒܵܠܹܗ ܀ :ܐܲܪܝܼܡ ܥܲܝܢܵܘ̈ܗܝ ܟܲܕܼ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ ܒܹܝܬܼ ܐܘܼܪ̈ܚܵܬܼܵܐ\nܕܢܸܓܼܡܘܼܪ ܚܘܼܒܹܿܗ ܒܝܲܕܼ ܡ̇ܙܘܿܢܵܐ ܠܘܵܬܼ ܕܲܣܢܝܼܩܝܼܢ ܀ :ܚܙܵܬܼܵܐ ܚܕܲܬܵܐ ܚܙ̣ܵܐ ܐܲܒܼܪܵܗܵܡ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ\nܥܝܼܪܹ݁ܐ ܬܠܵܬܼܵܐ ܕܥܛܝܼܦܝܢ ܗ̄ܘ̣ܵܘ ܐܸܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܀ :ܪܗܸܛ̣ ܟܲܕܼ ܚܕܹܐ ܘܲܢܦܲܠ̣ ܘܲܣܓܸܕܼ ܩܕܼܵܡ ܪ̈ܘܼܚܵܢܹܐ\nܘܐܲܦܝܼܣ ܐܸܢܘܿܢ ܕܢܸܓܼܡܘܿܪ ܚܘܼܒܹܿܗ ܒܲܢܝܵܚܲܝ̈ܗܘܿܢ ܀ :ܫܸܡ ܒܪܘܿܝܵܐ ܩܪ̣ܵܐ ܨܹܐܕܲܝܗܘܿܢ ܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ\nܕܠܵܐ ܡ̇ܪܝ ܬܸܥܒܲܪ ܡ̣ܢ ܒܹܝܬܼ ܥܲܒܼܕܵܟ ܕܲܡܣܲܟܸܿܐ ܠܵܟ ܀ :ܐܘܿ ܐܝܼܬܼܘܼܬܵܐ ܕܟܲܣܝܵܐ ܡ̣ܢ ܟܠ ܘܠܵܐ ܡܸܬܼܚܲܙܝܵܐ\nܕܲܓܼܠ̣ܵܬ̤ ܢܲܦܫܵܗ̇ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ ܒܐܸܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܀ ܐܘܿ ܙܲܕܿܝܼܩܵܐ ܕܲܫܘ̣ܵܐ ܕܢܸܚܙܹܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܀ ܠܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܕܲܥܬܼܝܼܕܼ ܕܢܸܠܒܲܫ ܦܲܓܼܪܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܬܵܬܼܵܐ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܠܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܒܝܲܕܼ ܐܸܣܟܹܿܡܵܐ\nܘܐܲܒܼܪܵܐ ܡܲܠܸܠ ܥܲܡ ܚܲܕܼ ܒܲܠܚܘܿܕܼ ܐܲܝܟ ܐܲܠܵܗܵܐ ܀","english":"He would pass the grace of the body of Shem to the barren women, and he would give the reward of childbirth through her conception. The confessions were completed and the covenants began with the barren ones, that the hidden one would come and give reward to the mourners in secret. The Lord revealed himself to Abraham in the land of the Mamre, and he was sitting at the door of his house while the day was hot. O heat that did not trouble him, the severity of the heat, and it scorched the travelers without being disturbed by its reception. He lifted his eyes while he was looking at the crossroads, that he might complete his love through the guide toward the ascetic. Abraham saw a new vision, a river full of three youths who were clothed in the form of a man. He ran rejoicing and fell and prostrated before the spirits, and he begged that he might complete his love through their travels. Shem the firstborn called out to them through revelations, \"O Lord, do not pass from the house of your servant who serves you.\" O hidden essence from all and not seen, she revealed herself to Abraham in the form of a man. O righteous one who is worthy to see mysteries mystically, the Word of the Father who was destined to put on the body of a man. They came down to the house of Abraham in form, and Abraham spoke with one alone as with God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"info","text":"The Syriac term ܐ̄ܢܵܫܵܐ (ʾnāšā) means 'man' or 'human being'. Here it describes the form in which the three youths appear, linking the vision to the incarnation of the Word.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ ܒܐܲܪܥܵܐ ܕܡܲܡܪܹ̈ܐ","severity":"info","text":"The location 'land of the Mamre' echoes Genesis 18:1, where the Lord appears to Abraham by the oaks of Mamre. Narsai adapts this theophany into a vision of the Trinity.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܕܥܛܝܼܦܝܢ","severity":"info","text":"The 'three youths' (ܬܠܵܬܼܵܐ ܕܥܛܝܼܦܝܢ) are interpreted in Syriac tradition as a prefiguration of the Trinity, a common typology in Narsai's works.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܚܲܡܝܼܡܵܐ ... ܐܘܿ ܙܲܕܿܝܼܩܵܐ ... ܐܘܿ ܐܝܼܬܼܘܼܬܵܐ","severity":"info","text":"The repeated exclamatory 'O' (ܐܘܿ) marks a rhetorical shift into apostrophe, addressing the heat, the hidden essence, and the righteous one. This is a homiletic device typical of Narsai's verse.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܕܲܥܬܼܝܼܕܼ ܕܢܸܠܒܲܫ ܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'Word of the Father who was destined to put on a body' parallels the prologue of John (John 1:14) and anticipates the incarnation, a theme Narsai develops elsewhere.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܼܠ̣ܵܬ̤ ܢܲܦܫܵܗ̇","severity":"caution","text":"The verb ܕܲܓܼܠ̣ܵܬ̤ (daggalaṯ) can mean 'revealed' or 'deceived'. The context supports 'revealed herself' (the hidden essence), but the ambiguity may reflect a deliberate wordplay on hiddenness and appearance.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three youths' is not explicitly named as the Trinity in the Syriac, though the context strongly suggests it.","The phrase 'ܕܲܓܼܠ̣ܵܬ̤ ܢܲܦܫܵܗ̇' could be read as 'she deceived herself' but is taken here as 'revealed herself' based on the parallel with the theophany."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܠܒܸܫ̣ ܐܸܣܕܹܿܡܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܘܲܚܝ̣ܕܼܝܼ ܐܲܒܼܪܵܡ ܕܲܚ̣ܙܵܐ ܠܟܲܣܝܵܐ ܒܦܲܓܼܪܵܐ ܓܲܒܝܵܐ ܀ ܥܒ݂ܲܕܼ ܩܘܼܒܵܠܵܐ ܠܡܵܪܵܐ ܘܥܲܒܼ̈ܕܹܿܐ ܠܦܘܼܬܼ ܗܵܝ̇ ܕܲܚ̣ܙܵܐ:\nܘܐܲܢܝܼܚ ܐܸܢܘܿܢ ܒܠܲܚܡܵܐ ܘܡܲܝܵ̈ܐ ܐܲܝܟ ܡ̇ܐ ܕܲܣܒ݂ܲܪ ܀ :ܘܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܚܵܘܝܼܘ ܨܹܐܕܼܵܘܗܝ ܐܲܝܟ ܛܘܼܝܵܒܹܗ\nܕܚܵܘܝܼܘ ܕܐܸܟܲܠ̣ܘ ܟܲܕܼ ܠܵܐ ܐܸܟܼܠ̣ܘ ܡܸܛܠ ܚܘܼܒܹܿܗ ܀ :ܠܲܝܬܿ ܠܲܟܼܝܵܢܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܢܩܲܒܸܿܠ ܐܘܼܟܼܠܵܐ\nܘܠܵܐ ܡܸܬܿܬܿܪܣܹܝܢ ܫܡܲܝܵܢܵܝܹ̈ܐ ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܠܚܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܐܲܢܝܼܘ ܒܐܘܼܟܼܠܵܐ ܕܚܵܘܝܼܘ ܕܐܸܟܲܠ̣ܘ\nܘܗܸܢ̣ܘܿܢ ܩܵܘܝܼܘ ܕܠܵܐ ܬܘܼܪܣܵܝܵܐ ܐܲܝܟ ܕܿܡܥ̇ܕܹܝܢ ܀ :ܩܲܒܸܿܠ ܚܘܼܒܹܿܗ ܡ̇ܪܵܐ ܘܥܲܒܼ̈ܕܹܿܐ ܕܥܲܒܼܕܵܐ ܛܵܒܼܵܐ\nܘܦܲܪ̣ܥܘܼܗܝ ܐܲܓܼܪܵܐ ܒܲܛܢܵܐ ܘܚܲܠܕܵܐ ܕܠܵܐ ܒܲܟܼܝܵܢܵܐ ܀ :ܠܙܲܒܼܢܵܐ ܗܵܢܵܐ ܬܸܗܦܘܼܟ ܨܹܐܕܲܝܟ ܡܲܠܸܠ ܥܲܡܹܗ\nܘܢܸܗܘܹܐ ܦܹܐܪܵܐ ܠܣܲܪܵܐ ܥܩܲܪܬܼܵܐ ܟܲܕܼ ܗܝ̤ ܚܲܝܵܐ ܀ :ܩܲܒܸܿܠ ܚܘܼܒܹܿܗ ܘܝܲܗ̄ܒܼ݂ ܦܘܼܪܥܵܢܵܐ ܒܣܘܼܒܵܪ ܒܲܛܢܵܐ\nܘܲܓܼܠ̣ܵܐ ܘܒܲܕ݂ܿܩ ܬܒܲܥܬܼܵܐ ܕܒܼܝܼܫܹ̈ܐ ܕܕܼܵܫ̣ܘ ܛܘܼܟܵܣܵܘ̈ܗܝ ܀ :ܓܥܵܬܼܵܐ ܕܲܣܕܼܘܿܡ ܘܲܕܼܥܵܡܘܿܪܵܐ ܥܸܠܲܬ̤ ܨܹܐܕܲܝ\nܐܸܚܘܿܬܼ ܐܸܚܙܸܐ ܐܸܢ ܐܲܝܟ ܫܸܡܥܵܐ ܗܘ̤ܵܐ ܣܘܼܥܪܵܢܵܐ ܀ :ܐܘܿ ܝܵ̇ܕܲܥ ܟܠ ܕܲܛܥܝܼܢ ܚܘܼܒܹܿܗ ܠܥܲܣܩܘܼܬܼ ܓܸܢܣܲܢ\nܕܟܲܕܼ ܝܵ̇ܕܲܥ ܠܵܗ̇ ܠܒܼܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܡܬܿܗܸܐ ܠܪܘܼܓܼܙܹܗ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܠܐܲܒܼܪܵܡ ܕܢܘܼܪܵܐ ܡܲܡܛܲܪ ܥܲܠ ܡܲܪ̈ܚܹܐ\nܘܚܵܘܝܼ ܕܲܡܢܵܚ ܐܸܢ ܐܝܼܬܼ ܟܹܐܢܹ̈ܐ ܢܫܲܠܸܐ ܪܘܼܓܼܙܹܗ ܀ :ܚ̣ܙܵܐ ܐܲܒܼܪܵܗܵܡ ܨܸܒܼܝܵܢ ܡ̇ܪܹܗ ܕܲܪܓܼܝܼܓܼ ܕܢܸܫܒܿܘܿܩ\nܘܲܒܼܥܵܐ ܘܐܲܦܝܼܣ ܕܐܸܢܗܘ̤ ܢܦܘܼܫ ܡ̣ܢ ܚܸܡܬܹܗ ܀","english":"The word of the Father put on the garment of Sodom mysteriously, and Abraham alone saw what was hidden in the chosen body. He made a confession to the Lord and the servants before the one whom he saw. And he brought bread and water as he had hoped. And the spirits also showed themselves to him according to his love, that they showed that they ate when they did not eat because of his love. There is no corporeal being that receives food from the spirits, nor are heavenly ones nourished by earthly things. Because of Abraham’s love, they came in the food that they showed they ate, and they were a sign of nourishment without satiety, as is customary. The Lord received his love and the servants of the good servant, and he rewarded him with a reward of the womb and a portion without corporeality. For this sacrifice, turn towards me, speak with him, and it will be a fruit for Sarah the barren while she lives. He received his love and gave a reward in the hope of the womb, and he revealed and examined the pursuit of the wicked who trampled his ordinances. The cry of Sodom and Gomorrah came towards him; let me see if the deed was as the report. Or does he who knows all know his love for the difficulty of the flesh, that while he knows its evil, he stirs up the creature to his wrath? He revealed to Abraham that the fire would rain down on the wanton ones, and he showed that he would be appeased if there were righteous ones, and he would calm his wrath. Abraham saw the will of his Lord, that he was eager to forgive, and he sought and pleaded that he might be and remain from his anger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܕܹܿܡܵܐ","severity":"info","text":"The Syriac ܐܸܣܕܹܿܡܵܐ (esdēmā) means 'garment' or 'vestment', often used in Syriac literature for a body assumed by a divine or spiritual being. Here it is the 'garment of Sodom', a metaphor for the sinful flesh or the city's corruption that the Father's word mysteriously puts on.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sodom and Gomorrah","severity":"info","text":"The reference to Sodom and Gomorrah (ܣܕܘܿܡ ܘܥܵܡܘܿܪܵܐ) and the fire raining down alludes to Genesis 19:24-25, where the Lord destroys the cities with brimstone and fire. Narsai reworks the narrative to focus on Abraham's intercession.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spirits eating","severity":"info","text":"The description of spirits appearing to eat without consuming food reflects a common Syriac ascetic and angelological motif: incorporeal beings cannot truly partake of material sustenance, but may simulate eating to honor a host. This is paralleled in the hospitality narratives of Genesis 18.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from the theophany at Mamre (Gen 18:1-15) to Abraham's hospitality, the spirits' feigned meal, the Lord's reward of fertility for Sarah, and the intercession for Sodom. The logic is associative rather than strictly chronological, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Abraham's intercession","severity":"info","text":"Narsai's portrayal of Abraham pleading to avert the destruction of Sodom and Gomorrah is not found in the biblical text but appears in later Jewish and Christian traditions (e.g., Genesis Rabbah 49:9, Clementine Recognitions). It emphasizes Abraham's role as a righteous intercessor.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"line 5-6 ambiguity","severity":"caution","text":"The phrase 'he revealed and examined the pursuit of the wicked who trampled his ordinances' is ambiguous: it may refer to God's scrutiny of Sodom's sins or to Abraham's own investigation. The Syriac ܓܠ̣ܵܐ ܠܹܗ ܠܐܲܒܼܪܵܡ (he revealed to Abraham) suggests the former, but the syntax is loose.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the 'garment of Sodom' refers to the physical body of the city's inhabitants or to a specific symbolic vestment of corruption.","Whether the 'reward of the womb' for Sarah is Isaac or a more general blessing of fertility.","Whether Abraham's plea to 'remain from his anger' means he asks God to stay his wrath or that he himself refrains from anger."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܡܲܟܸܿܢ ܢܲܦܫܹܗ ܩܕܼܵܡ ܥܵܒܼܘܿܕܼܐ ܒܝܲܕܼ ܒܵܥܘܼܬܹܗ\nܕܲܚܙ̣ܵܐ ܟܝܵܢܹܗ ܕܲܙܥܘܿܪ ܕܲܢܦܝܼܣ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܩܲܒܸܿܠ ܡܸܢܹܗ ܒܵܥܘܼܬܼ ܚܘܼܒܹܿܗ ܐܲܟܼܡܵܐ ܕܐܲܦܝܼܣ\nܕܐܸܢ ܐܝܼܬܼ ܟܹܐܢܹ̈ܐ ܠܵܐ ܡܚܲܒܸܿܠ ܐ̄ܢܵܐ ܒܪܘܼܓܼܙܵܐ ܠܐܲܬܼܪܵܐ ܀ :ܫܲܐܸܠ ܐܲܒܼܪܵܡ ܕܐܸܢ ܐܝܼܬܼ ܚܲܡܫܝܼܢ ܚܵ̇ܢܲܬܿ ܠܐܲܬܼܪܵܐ\nܘܲܢܚܸܬܼ ܥܲܡܹܗ ܗܵܘ̇ ܒܲܣܝܼܡܵܐ ܥܕܲܡ̇ܐ ܠܥܸܣܪܵܐ ܀ :ܐܸܢ ܐܝܼܬܼ ܟܹܐܢܹ̈ܐ ܥܸܣܪܵܐ ܒܲܣܕܼܘܿܡ ܫܵܒܹ̇ܩ ܐ̄ܢܵܐ ܠܵܗ̇\nܘܟܲܕܼ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܲܝܬܿ ܐܸܠܵܐ ܚܲܕܼ ܐܸܡ݂ܲܪ ܕܐܸܢ ܐܝܼܬܼ ܀ :ܚ̣ܙܲܩܘ ܪ̈ܘܼܚܵܢܹܐ ܡ̣ܢ ܨܹܝܕܼ ܐܲܒܼܪܵܡ ܘܐܸܬܼ݂ܵܘ ܠܲܣܕܼܘܿܡ\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܐ̄ܚܝܵܢܹܗ ܕܐܲܒܼܪܵܡ ܒܲܕܼܡܘܼܬܼ ܐܲܒܼܪܵܡ ܀ :ܦܩ݂ܲܪܘ ܦܲܓܼܪ̈ܵܢܹܐ ܒܪܸܓܲܬܼ ܒܸܣܪܵܐ ܥܲܠ ܪ̈ܘܼܚܵܢܹܐ\nܕܲܚ̣ܙܵܘ ܐܸܢܘܿܢ ܕܲܥܛܝܼܦܝܼܢ ܗ̄ܘ̣ܵܘ ܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܒܗܵܕܹܐ ܬܢܘܲܝ ܫܲܕܲܪ ܐܸܢܘܿܢ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ\nܕܢܸܗܘܘܿܢ ܣܵܗ̈ܕܹܿܐ ܒܒܼܝܼܫܘܼܬܼ ܐ̄ܢܵܫܵܐ ܕܚܲܒܸܿܠܘ ܛܲܟܼܣܵܐ ܀ :ܘܕܲܣܥ̣ܵܐ ܣܲܓܿܝܼ ܟܝܵܢܵܐ ܫܝܼܛܵܐ ܘܚܲܒܸܿܠ ܐܘܼܪܚܹܗ\nܠܵܐ ܚܠܲܛ̣ ܛܵܒܼܵܐ ܪ̈ܲܚܡܹܐ ܒܪܘܼܓܼܙܹܐ ܟܲܕܼ ܕܵܢ ܐܸܢܘܿܢ ܀ :ܒܢܘܼܪܵܐ ܩܲܦܲܚ ܬܲܙܝܼܙܘܼܬܼܵܐ ܕܪܸܓܲܬܼ ܦܲܩܪܹ̈ܐ\nܘܥܲܒܼ݂ܕܹܿܗ ܠܐܲܬܼܪܵܐ ܬܲܚܘܝܼܬܼ ܪܘܼܫܥܵܐ ܕܐ̄ܢܵܫܵܐ ܕܐܲܡܪܲܚܘ ܀ :ܦܲܨܲܚ̣ ܠܟܹܐܢܵܐ ܡ̣ܢ ܐܲܒܼܕܼܵܢܵܐ ܕܥܲܡ ܥܵܘܵܠܹ̈ܐ\nܘܚܵܘܝܼ ܪ̈ܲܚܡܵܘܗܝ ܒܚܲܕܼ ܕܐܸܬܼܦܲܠܲܛ ܕܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܀ :ܚܕܝܼ ܐܲܒܼܪܵܗܵܡ ܕܲܚܙ̣ܵܐ ܠܟܲܣܝܵܐ ܒܝܲܕܼ ܓܸܠܝܵܢܵܘ̈ܗܝ\nܘܟܲܕܼ ܥܲܦܪܵܢܵܐ ܗ̄ܘ̣ ܫ̣ܘܵܐ ܕܲܢܡܲܠܸܠ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀","english":"He bowed himself before the Lord of the servants by means of his prayer, that he might see his nature, the small one who was added to the remnant. He received from him the prayer of his love, as he was reconciled, that if there were righteous ones, he would not destroy the place by his wrath. Abraham asked if there were fifty righteous ones in the place, and the gentle one descended with him as far as ten. If there were ten righteous ones in Sodom, he would leave the place. And when he knew that there was only one, if there were any, the righteous ones departed from the side of Abraham and came to Sodom. And Lot received the brothers of Abraham in the likeness of Abraham. The bodies lusted after the flesh of the righteous ones, for they saw that Lot was clothed in flames. By this sign, the one who knows all sent Lot, that the witnesses in the wickedness of man might destroy the order. And the evil nature, which was widespread, destroyed his way, and the good mercy did not mingle with the wrath when Lot judged. By fire he quenched the lust of the bodies, and he made the place a spectacle of the wickedness of the man of whom they had spoken. He saved the righteous one from destruction along with the wicked, and he showed his mercy in the one who escaped, that he who loves man is he. Abraham rejoiced that he saw the hidden one by means of his revelations, and though he was dust, he was worthy to speak with the Being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܵܥܘܼܬܹܗ","severity":"info","text":"The Syriac term ܒܵܥܘܼܬܹܗ (baʿwōteh) means 'his prayer' or 'his petition'. In Narsai's usage, it often denotes a request for divine mercy or intercession, here linked to Abraham's plea for the righteous.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܡܫܝܼܢ ܚ̇ܵܢܲܬ","severity":"info","text":"The reference to 'fifty righteous ones' echoes the biblical account of Abraham's intercession for Sodom (Genesis 18:22–33), where Abraham bargains with God over the number of righteous needed to spare the city. Narsai adapts the number to fifty, then ten, then one.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܕܼܘܿܡ","severity":"info","text":"Sodom (ܣܕܼܘܿܡ) is the biblical city destroyed by divine fire for its wickedness. Narsai's treatment reflects a Syriac exegetical tradition that interprets the destruction as a type of divine judgment and mercy, with Lot as a righteous survivor.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܕܹܐ ܬܢܘܲܝ","severity":"info","text":"The phrase 'By this sign' (ܒܗܵܕܹܐ ܬܢܘܲܝ) marks a structural pivot in the narrative, transitioning from Abraham's dialogue with God to the sending of Lot and the destruction of Sodom. It signals a shift from negotiation to divine action.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Narsai's portrayal of Abraham as 'dust' (ܥܲܦܪܵܢܵܐ) yet worthy to speak with the 'Being' (ܐܝܼܬܼܘܼܬܼܵܐ) reflects a Syriac mystical tradition that emphasizes the humility of the patriarch as a prerequisite for divine revelation, a theme found in later Syriac commentaries.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚ̣ܙܵܘ ܐܸܢܘܿܢ ܕܲܥܛܝܼܦܝܼܢ ܗ̄ܘ̣ܵܘ ܫܲܠܗܹܒܼܝܼܬܼܵܐ","severity":"caution","text":"The phrase 'they saw that Lot was clothed in flames' is ambiguous: it may mean Lot was literally enveloped in fire (as a sign of divine protection) or that the righteous ones perceived him as such metaphorically. The Syriac allows both readings, and the intended sense is debated.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the small one who was added to the remnant' (ܙܥܘܿܪ ܕܲܢܦܝܼܣ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ) is unclear: it may refer to a specific righteous individual or to Abraham himself as a humble supplicant. The reading taken follows the latter, given the context of Abraham's prayer.","The phrase 'the witnesses in the wickedness of man' (ܣܵܗ̈ܕܹܿܐ ܒܒܼܝܼܫܘܼܬܼ ܐ̄ܢܵܫܵܐ) is ambiguous: it could refer to the righteous ones as witnesses to human evil, or to the inhabitants of Sodom as witnesses to their own depravity. The reading taken assumes the former, aligning with the narrative of Lot's escape."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܩܲܒܸܿܠ ܡ̇ܪܹܗ ܒܵܥܘܼܬܼ ܚܘܼܒܹܿܗ ܒܠܘܿܛ ܕܐܸܬܼܦܲܨܝܼ\nܘܒܲܝܲܐ ܢܲܦܫܹܗ ܘܝܲܗ̄ܒܼ ܠܹܗ ܐܲܓܼܪܵܐ ܒܲܛܢܵܐ ܘܝܲܠܕܵܐ ܀ :ܫܠ̣ܡܘ ܫܘܼܘܕܵܝܹ̈ܐ ܘܫܲܪ̣ܘ ܡܘܼܠܟܵܢܹ̈ܐ ܘܒܸܛ̣ܢܲܬ̤ ܣܲܪܵܐ\nܘܝܸܠ̣ܕܲܬ̤ ܝܲܠܕܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ ܀ :ܩܲܒܸܿܠܘ ܐܲܓܼܪܵܐ ܟܹܐܢܹ̈ܐ ܕܣܲܟܿܝܼܘ ܠܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ\nܘܝܲܗ̄ܒܼ݂ܘ ܬܵܘܕܿܝܼܬܵܐ ܠܩܵܠܵܐ ܕܪܲܓܿܝܼ ܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܒܐܝܼܣܚܵܩ ܩܲܒܸܿܠܘ ܡܘܼܠܟܵܢܲܝ̈ܗܘܿܢ ܟܹܐܢܹ̈ܐ ܥܲܩܪܹ̈ܐ\nܘܲܚ̣ܕܼܝܼܘ ܕܲܚ̣ܙܵܘ ܒܗܵܘ̇ ܩܲܪܝܼܒܼܵܐ ܠܗܵܘ̇ ܪܲܚܝܼܩܵܐ ܀ :ܒܚܲܕܼ ܦܸܠܐܬܼܵܐ ܒܲܝܲܐ ܐܸܢܘܿܢ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܠܗܵܝ̇ ܕܲܥܬܼܝܼܕܵܐ ܀ :ܚܠܵܦ ܨܸܒܼܝܵܢܵܐ ܕܲܦܪ̣ܫܘ ܚܲܕܼܥܘܼܗܝ ܐܲܝܟ ܕܠܡܵܪܵܐ\nܐܲܫܘܝܼ ܐܸܢܘܿܢ ܕܢܸܚܙܘܿܢ ܐ̄ܪܵܙܵܐ ܕܣܘܼܟܵܝ ܥܲܡܡܹ̈ܐ ܀ :ܝܲܗ̄ܒܼ݂ ܦܘܼܪܥܵܢܵܐ ܠܨܸܒܼܝܵܢܲܝ̈ܗܘܿܢ ܕܲܡܓܲܝܼ̈ܙܲܝܵܐ\nܕܡܸܢܗܘܿܢ ܢܸܕܼܢܲܚ ܡܲܣܓܹܿܐ ܣܲܒܼܪܵܐ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܀ :ܚ̣ܕܼܝܼܘ ܘܐܸܬܼܒܲܝܲܐ. ܕܲܚ̣ܙܵܘ ܣܲܒܼܪܵܐ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ\nܕܲܒܼܡܵܘ̈ܡ̇ܬܵܐ ܚܬܲܡ ܝܲܗ̄ܒܹ݂ܿܗ ܗܵܘ̇ ܕܐܸܫܬܵܘܕܲܝܼ ܀ :ܐܵܦ ܪܹܫܝܼܬܼܵܐ ܕܫܘܼܡܠܲܝ ܐ̄ܪ̈ܵܙܹܐ ܕܲܠܘܵܬܼ ܟܹܐܢܹ̈ܐ\nܚܲܬܸܿܡ ܘܐܸܡ݂ܲܪ ܕܲܚܙ̣ܵܢܝ ܐܲܒܼܪܵܡ ܘܲܚܕܲܝܼ ܒܣܘܼܟܵܝ ܀ :ܒܝܲܠܕܹܿܗ ܕܐܝܼܣܚܵܩ ܒܲܝܲܐ ܐܸܢܘܿܢ ܡ̣ܢ ܥܲܩܪܘܼܬܵܐ\nܘܐܲܥܸܠ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ ܒܐ̄ܪܵܙܵܐ ܕܕܸܒܼܚܹܗ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܡܵܪܝܵܐ ܐܲܒܼܪܵܡ ܐܲܒܼܪܵܐ ܒܝܲܕܼ ܓܸܠܝܢܵܐ\nܕܒܲܪ ܠܝܼܚܝܼܕܵܟ ܘܐܲܣܸܩܲܝܗܝ ܠܝܼ ܥܠܵܬܼܵܐ ܒܛܘܼܪܵܐ ܀ :ܕܸܒܼܚܵܐ ܚܲܕܼܬܼܵܐ ܫܵܐܹ̇ܠ ܐ̄ܢܵܐ ܠܵܟ ܕܲܬܼܩܲܪܸܒܼ ܠܝܼ\nܕܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܹܗ ܠܚܘܼܒܵܟ ܕܲܠܘܵܬܼܝ ܕܠܵܐ ܡܸܬܿܕܿܓܲܠ ܀","english":"He received from his Lord the prayer of his love in a manner that was reconciled, and he entreated himself and gave him a reward, a pregnant woman and a child. The confessions ceased and the circumcisions began, and the barrenness of Sarah and the childbirth of the child to the son, apart from the ordinance that was established in the covenant. The priests who had despaired of recompense received a reward, and they gave thanks to the voice that had raised their members. Through Isaac the priests, the barren ones, received their circumcisions, and they rejoiced that they saw in that near one that distant one. In a single wonder, the one who knows all entreated and showed himself as a mystery to that which was prepared. Instead of the will that they had separated, they made him one as for the Lord, they made him worthy to see the mystery of the meaning of the peoples. He gave recompense to the wills of the circumcisers, that from then on, the one who increases hope would give hope to the one without hope. They rejoiced and entreated, that they saw the hope that cannot be deceived, which with oaths the one who confessed sealed and gave. Also the beginning of the completion of the mysteries with the priests, he sealed and said, \"Abraham saw and rejoiced in the meaning.\" Through the birth of Isaac, he entreated from barrenness, and he entered as a firstborn into the mystery of his sacrifice. The Lord called to Abraham, \"Abraham, father by revelation, that I may take your only one and offer him up to me as an offering on the mountain.\" A new sacrifice I ask of you, that you may offer to me, for I know your love for me that is not deceived.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܼܠܟܵܢܹ̈ܐ","severity":"info","text":"The Syriac term mūlkāʿē (circumcisions) is a key ritual marker, linking the narrative to the covenant sign of Genesis 17. Narsai uses it to signal the transition from confession to the physical sign of the covenant.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܲܠܕܹܿܗ ܕܐܝܼܣܚܵܩ","severity":"info","text":"The birth of Isaac (Gen 21:1–7) is the narrative pivot. Narsai interprets Isaac’s birth as the resolution of Sarah’s barrenness and the entry into the mystery of sacrifice, echoing the Akedah (Gen 22).","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܸܒܼܚܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The 'new sacrifice' demanded by the Lord alludes to the binding of Isaac (Gen 22). Narsai reframes the Akedah as a test of Abraham’s love, a common typological reading in Syriac exegesis that prefigures Christ’s sacrifice.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܚ̣ܕܼܝܼܘ ܘܐܸܬܼܒܲܝܲܐ","severity":"info","text":"The repeated pattern of rejoicing and entreating (ḥdaw w-ethbayya) structures the passage, marking moments of divine revelation and human response. This rhetorical device emphasizes the reciprocal relationship between God and the patriarch.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ ܥܲܩܪܹ̈ܐ","severity":"info","text":"The 'barren priests' (kahnē ʿaqrē) who receive circumcision through Isaac parallel Sarah’s barrenness. Narsai draws a typological link between physical barrenness and spiritual desolation, resolved through the covenant sign.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܝܲܐ ܐܸܢܘܿܢ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ","severity":"caution","text":"The phrase 'the one who knows all entreated' is ambiguous: it may refer to God or to Abraham. The Syriac allows both readings, but the context of divine revelation favors God as the subject, showing himself as a mystery.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'entreated' (bayya) in lines 5–6 is ambiguous: it could be God ('the one who knows all') or Abraham. The reading taken is God, consistent with the revelatory context.","The phrase 'the beginning of the completion of the mysteries' (rēšīṯā d-šumlāy ārāzē) is syntactically dense; it likely refers to the initiation of the full revelation of the mysteries to the priests."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܠܵܐ ܐܸܫܬܵܘܚܲܪ ܥܲܒܼܕܵܐ ܛܵܒܼܵܐ ܒܦܘܼܩܕܵܢ ܡ̇ܪܹܗ\nܘܠܵܐ ܪܲܛ̣ܢ ܗ̄ܘ̣ܵܐ ܕܲܗ̣ܦܲܝܟ ܢܲܣܒܹܿܗ ܠܫܘܼܘܕܲܝ ܡܸܠܵܘ̈ܗܝ ܀ :ܩܲܕܹܿܡ ܐܲܒܼܵܐ ܒܵܬܼܪ ܝܵܘܡ̇ܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ\nܘܛܲܝܸܒܼ ܩܲܝܣܹ̈ܐ ܠܝܲܩܕܵܐ ܕܲܒܼܪܹܗ ܒܫܲܦܝܘܼܬܼ ܠܸܒܵܐ ܀ :ܬܠܵܬܵܐ ܝܵܘܡܝܼ̈ܢ ܢܲܓܼܕܹܿܗ ܩܵܠܵܐ ܕܢܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ\nܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼ ܚܘܼܒܹܿܗ ܕܟܹܐܢܵܐ ܡ̣ܢ ܛܘܼܝܵܒܹܗ ܀ :ܓܠ̣ܵܐ ܘܚܵܘܝܼ ܠܹܗ ܕܘܼܟܲܬܼ ܕܸܒܼܚܵܐ ܗܵܘ̇ ܕܲܩܪ̣ܵܐ ܠܹܗ\nܘܲܫܒ݂ܲܩ ܒܥܲܒܼܕܵܘ̈ܗܝ ܘܲܕܼܒܲܪ ܠܲܒܼܪܹܗ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ ܀ :ܢܣܲܒܼ ܣܲܟܝܼܢܵܐ ܘܢܘܼܪܵܐ ܘܩܲܝܣܹ̈ܐ ܠܛܘܼܝܵܒܼ ܕܸܒܼܚܵܐ\nܘܠܵܐ ܓܠ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܩܸܛܠܹܗ ܕܐܝܼܣܚܵܩ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܩܵܘܝܼܘ ܥܲܒܼ̈ܕܹܿܐ ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܒܲܫܦܘܿܠ ܛܘܼܪܵܐ\nܕܢܸܣܲܩ ܢܸܣܓܿܘܿܕܼ ܗܘ̤ ܥܲܡ ܛܲܠܝܵܐ ܘܢܸܦܢܹܐ ܢܹܐܬܹܐ ܀ :ܡܲܠܸܠ ܕܸܒܼܚܵܐ ܥܲܡ ܕܵܒܼܘܿܚܹܗ ܝܲܠܕܵܐ ܠܐܲܒܼܘܼܗܝ\nܕܗܵܐ ܠܲܡ ܢܘܼܪܵܐ ܘܩܲܝܣܹܐ ܠܕܸܒܼܚܵܐ ܐܲܝܟܵܘ ܐܸܡܪܵܐ ܀ :ܦܲܢܝܼ ܐܲܒܼܵܐ ܠܘܵܬܼ ܝܼܠܝܼܕܹܗ ܩܵܠܵܐ ܕܣܲܒܼܪܵܐ\nܕܐܲܠܵܗܵܝ ܢܸܚܙܹܐ ܘܲܢܛܲܝܸܒܼ ܠܹܗ ܐܸܡܪܵܐ ܠܕܸܒܼܚܵܐ ܀ :ܒܲܝܲܐ ܠܲܒܼܪܹܗ ܒܣܘܼܟܵܝ ܡܪܹܗ ܕܠܵܐ ܬܸܟܼܪܸܐ ܠܹܗ\nܘܐܵܦ ܗܘ̤ ܩܲܒܸܿܠ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ ܦܸܬܓܼܵܡ ܐܲܒܼܘܼܗܝ ܀ :ܒܢ̣ܵܐ ܠܲܥܠܵܬܵܐ ܘܲܣܕܲܪ ܩܲܝܣܹ̈ܐ ܘܦܲܟܼܪܹܗ ܠܕܸܒܼܚܵܐ\nܥܲܡ ܨܸܒܼܝܵܢܹܗ ܫܡܲܛ̣ ܣܲܟܿܝܼܢܵܐ ܠܡܸܟܿܣܹܗ ܠܲܒܼܪܹܗ ܀ :ܐܘܿ ܪܸܥܝܵܢܵܐ ܕܐܲܝܼܪ ܚܘܼܒܹܿܗ ܥܲܡ ܗܲܕܵܡܹ̈ܐ\nܕܲܫܪ̣ܵܐ ܚܘܼܒܵܐ ܕܐܲܣܝܼܪܘܼܬܹܗ ܒܪܸܚܡܲܬܼ ܡܵܪܹܗ ܀ :ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܠܒܼܝܼܫ ܟܲܪܝܘܼܬܼܵܐ ܕܚܲܫܲܝ̈ ܒܸܣܪܵܐ\nܕܟܲܕܼ ܡܵܚܹ̇ܝܢ ܠܹܗ ܚܸܒܼܠܹ̈ܐ ܕܪ̈ܲܚܡܹܐ ܥܨܲܝ ܠܲܟܼܝܵܢܹܗ ܀","english":"The good servant did not delay at his Lord's command, nor did he hesitate to turn and take up the covenant of his words. The father came forward on the following day as he was commanded, and prepared the wood for the fire that his son might kindle with sincerity of heart. For three days the voice of the ram resounded on the path, and the grief of the anxious one was not divided from his answer. He revealed and showed him the place of that sacrifice which he had called him to, and left him to his servants, and took his son according to his will. He took the knife, the fire, and the wood for the answer of the sacrifice, and did not reveal the secret of Isaac's slaying to the members of his household. The servants stood firm in this amazement at the base of the mountain, that he who went up to worship with the youth might return and come back. The sacrifice spoke with his father, the begetter of the son to his father: \"Behold, here are the fire and the wood for the sacrifice; where is the lamb?\" The father turned to his offspring with a voice of hope: \"God will see and prepare the lamb for the sacrifice.\" He entreated his son by the meaning of his Lord, that he might not deny him, and he himself received, without falsehood, the word of his father. He sought the reason, arranged the wood, and bound the sacrifice according to his will; he drew the knife to cover his son. O thought that mingled his love with the members, that the love of his bondage might be loosed by the mercy of his Lord. O death, evil in its bitterness, of the pains of the flesh, that when the pangs of the womb strike him, they constrain his loins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܐܸܫܬܵܘܚܲܪ ܥܲܒܼܕܵܐ ܛܵܒܼܵܐ","severity":"info","text":"The phrase 'the good servant did not delay' continues the narrative of Abraham's obedience, contrasting with the earlier hesitation of the priests.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܝܣܹ̈ܐ","severity":"info","text":"The word 'wood' (ܩܲܝܣܹ̈ܐ) is used repeatedly for the sacrificial fire, a key element in the binding of Isaac narrative.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܸܒܼܚܵܐ ܕܐܝܼܣܚܵܩ","severity":"info","text":"The reference to 'the secret of Isaac's slaying' alludes to Genesis 22, where Abraham is commanded to sacrifice Isaac, though the angel intervenes.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܵܐ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The three-day journey of the ram echoes the three days of travel in Genesis 22:4, a detail expanded in later Jewish and Christian traditions.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܪܸܥܝܵܢܵܐ ... ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ","severity":"info","text":"The passage ends with two exclamatory 'O' clauses, a rhetorical device common in Narsai's homilies to heighten emotional impact.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܒܲܪ ܠܲܒܼܪܹܗ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ","severity":"caution","text":"The phrase 'took his son according to his will' is ambiguous: it could mean Abraham took Isaac willingly, or that he acted according to God's will.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'took his son according to his will' (ܘܲܕܼܒܲܪ ܠܲܒܼܪܹܗ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ) is ambiguous: it may refer to Abraham's own will or God's will.","The identity of 'the anxious one' (ܟܹܐܢܵܐ) is unclear; it could be Abraham or Isaac."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ ܕܐܸܚܲܕܼ ܕܪܵܐ ܗܘ̤ ܥܲܡ ܢܲܦܫܹܗ\nܘܲܙܟܼܵܐ ܐܸܢܘܿܢ ܠܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܒܚܹܝܠ ܪܸܥܝܵܢܹܗ ܀ :ܬܗ݂ܲܪܘ ܥܸܠܵܝܹ̈ܐ ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܕܟܼܵܗܵܢܵܐ ܚܲܕܼܬܵܐ\nܕܐܸܚܲܕܼ ܪ̈ܲܚܡܵܘܗܝ ܕܢܹܐܣܘܿܪ ܚܘܼܒܹܿܗ ܒܪܸܚܡܲܬܼ ܡ̇ܪܹܗ ܀ :ܬܠ̣ܵܐ ܣܲܟܿܝܼܢܵܐ ܕܢܸܟܿܘܿܣ ܠܲܒܼܪܹܗ ܕܠܵܐ ܦܘܼܠܵܓܼܵܘ\nܘܲܟܼܠ̣ܵܝܗܝ ܩܵܠܵܐ ܕܠܵܐ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܩ̣ܪܵܐ ܠܹܗ ܡܵܪܝܵܐ ܐܲܒܼܪܵܡ ܐܲܒܼܪܵܡ ܡܲܠܸܠ ܥܲܡܹܗ\nܕܲܟܼܠܝܼ ܐܝܼܕܼܵܟ ܡ̣ܢ ܝܵܪܬܿܘܼܬܼܵܟ ܘܠܵܐ ܬܚܲܒܸܿܠܲܝܗܝ ܀ :ܡܩܲܒܲܠ ܕܸܒܼܚܵܟ ܥܲܡ ܨܸܒܼܝܵܢܵܟ ܐܲܝܟ ܗܵܘ̇ ܕܲܕܼܒܼܝܼܚ\nܕܗܵܐ ܐܵܘܕܲܥܬܵܝܗܝ ܠܚܘܼܒܵܟ ܕܲܠܘܵܬܼܝ ܠܥܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܚܠܵܦ ܕܲܫܡ݂ܲܥܬܵܝܗܝ ܘܠܵܐ ܐܸܫܬܵܘܚܲܪ ܦܘܼܩܕܵܢܝ ܨܹܐܕܲܝܟ\nܢܸܗܘܸܐ ܙܲܪܥܵܟ ܒܲܕܼܡܘܼܬܼ ܚܵܠܵܐ ܕܒܲܣܦܵܪ ܝܲܡܵܐ ܀ :ܕܠܵܐ ܟ̣ܠܲܬܿ ܠܲܒܼܪܵܟ ܡ̣ܢ ܣܲܟܿܝܼܢܵܐ ܕܢܸܗܘܹܐ ܕܸܒܼܚܵܐ\nܒܲܟܼܝܵܢܝ ܝܼܡܝܼܬܼ ܕܐܲܫܦܲܥ ܒܘܼܪ̈ܟܵܬܼܝ ܥܲܠܐ ܝܲܠ̈ܕܵܬܼܵܟ ܀ :ܚܠܵܦ ܩܘܼܪܒܵܢܵܐ ܕܩܲܪܸܒܼ ܐܝܼܕܵܝ̈ܟ ܒܠܸܒܵܐ ܫܲܠܡܵܐ\nܒܵܟ ܐܵܣܲܪ ܐ̄ܢܵܐ ܫܲܝܢܵܐ ܕܲܣܕ݂ܲܩ ܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ ܀ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ ܪܵܓܼܢ̣ܝ ܕܲܬܼܩܲܪܸܒܼ ܠܝܼ:\nܗܵܝ̇ ܕܲܥܬܼܝܼܕܼܵܐ ܒܥܹ̇ܝܬܼ ܕܐܸܓܼܠܹܐ ܒܵܟ ܒܗܵܕܹܐ ܕܲܣܥ݂ܲܪܬܿ ܀ :ܒܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ ܥܬܼܝܼܕܼ ܐ̄ܢܵܐ ܕܐܹܣܘܿܪ ܫܲܝܢܵܐ ܕܟܼܠܵܐ\nܘܩܲܕܿܡܹ̇ܬܼ ܨܵܪܹܬܼ ܒܕܸܒܼܚܵܐ ܕܲܒܼܪܵܟ ܡ̇ܘܬܹܿܗ ܕܚܲܒܿܝܼܒܼܝ ܀ :ܒܪܵܟ ܐܸܢ ܡ̇ܐܹ̇ܬܼ ܠܵܐ ܦܵܪܲܥ ܠܵܗ̇ ܠܚܵܘܒܵܬܼ ܓܸܢܣܹܗ\nܒܹܪܝ ܕܡ̣ܢ ܙܲܪܥܵܟ ܫܸܪܹܐ ܒܡܵܘܬܹܿܗ ܫܘܼܠܛܵܢ ܡ̇ܘܬܵܐ ܀","english":"O the athlete who took hold of the fire with his own self, and conquered the pains of the body by the power of his mind. The heavenly ones marveled at the humility of the new priest, who took hold of the mercy of his Lord, binding his sin with the compassion of his Lord. The sacrifice of the ram, which covered his son without dispute, and all of them, a voice that does not desire the fire of the sacrifice of man. The Lord called him, \"Abraham, Abraham,\" and spoke with him: \"Cleanse your hand from your inheritance, and do not destroy it. Accept your sacrifice with your will, like one who has sacrificed, for behold, I have made known your love for me to the spiritual ones. In return for your having heard and not delayed my command toward you, let your seed be like the sand on the seashore. Do not withhold your son from the sacrifice of the ram, which is to be a sacrifice. By my command, I will die, that I may pour out my blessings upon your generations. In return for the offering which your hands have brought with a whole heart, through you I will bind the fire that is to pass over the command.\" It was not the sacrifice of man that was to be offered to me, that which was destined to be revealed to you in this that you have done. By the sacrifice of man, I am destined to bind the fire of all, and beforehand you have burned in the sacrifice of your son the death of my beloved. Your son, if he comes, will not pay the debts of his race, for from your seed the dominion of death was loosed by his death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The Syriac term ܐܲܬܼܠܹܝܛܵܐ (ʼaṯlīṭā) is a loan from Greek ἀθλητής, used in Syriac Christian literature for a spiritual athlete or martyr. Here it refers to Abraham, framing his obedience as ascetic combat.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ ܐܲܒܼܪܵܡ","severity":"info","text":"The double invocation “Abraham, Abraham” echoes the divine call in Genesis 22:11 (Peshitta), where the angel calls Abraham twice. Narsai adapts this to a direct address by the Lord, intensifying the dramatic dialogue.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ","severity":"info","text":"The phrase “sacrifice of man” (ܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ) reflects the Akedah tradition, where Isaac’s near-sacrifice is typologically linked to Christ’s crucifixion. Narsai develops this typology by having the Lord distinguish the intended sacrifice from human sacrifice.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܲܪܥܵܟ ܒܲܕܼܡܘܼܬܼ ܚܵܠܵܐ ܕܒܲܣܦܵܪ ܝܲܡܵܐ","severity":"info","text":"The promise that Abraham’s seed will be “like the sand on the seashore” parallels Genesis 22:17 (Peshitta), where Abraham’s descendants are compared to the stars. Narsai substitutes sand for stars, a common biblical image of multitude (cf. Genesis 41:57).","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܸܒܼܚܵܐ ܕܐ̄ܢܵܫܵܐ","severity":"info","text":"This passage marks a structural pivot: the Lord clarifies that the intended sacrifice is not human but typological, redirecting the narrative from literal sacrifice to symbolic foreshadowing of Christ’s death.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܹܪܝ ܕܡ̣ܢ ܙܲܪܥܵܟ ܫܸܪܹܐ ܒܡܵܘܬܹܿܗ ܫܘܼܠܛܵܢ ܡ̇ܘܬܵܐ","severity":"caution","text":"The final clause is textually uncertain: the phrase “from your seed the dominion of death was loosed by his death” may be corrupt or elliptical. The English draft interprets it as a reference to Christ, but the Syriac could also be read as referring to Isaac’s typological role.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of “my beloved” (ܚܲܒܿܝܼܒܼܝ) in the phrase “the death of my beloved” is ambiguous: it may refer to Isaac or typologically to Christ.","The final clause about the dominion of death is syntactically dense; the reading taken follows the English draft’s Christological interpretation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܚܲܕܼ ܢܵܣܹ̇ܒܼ ܐ̄ܢܵܐ ܡܸܢܹܗ ܕܙܲܪܥܵܟ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܥܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܠܹܗ ܕܸܒܼܚܵܐ ܫܲܠܡܵܐ ܕܲܡܚܲܣܸܐ ܟܠ ܀ :ܒܡܵܘܬܹܿܗ ܕܐܝܼܣܚܵܩ ܪܸܫܡܹ̇ܬܼ ܡ̇ܘܬܹܿܗ ܕܡܝܼܬܼ ܟܲܕܼ ܡܝܼܬܼ\nܕܡ̇ܐܹ̇ܬܼ ܐܵܦ ܗܘ̤ ܘܠܵܐ ܡܸܬܼܚܲܒܲܠ ܦܲܓܼܪܹܗ ܒܲܫܝܘܿܠ ܀ :ܒܲܦܟܼܵܪ ܐܝܼܕܼܵܘ̈ܗܝ ܕܐܝܼܣܚܵܩ ܨܵܪܹܬܼ ܨܸܨܹ̈ܐ ܒܐܝܼܕܼܵܘ̈ܗܝ\nܗܵܪܟܵܐ ܒܐ̄ܪܵܙܵܐ ܘܬܲܡ̇ܢ ܒܩܘܼܫܬܵܐ ܒܗܘܿܢ ܒܲܥܒܼܵܕܹ̈ܐ ܀ :ܠܐܝܼܣܚܵܩ ܦܲܟܼܪܹܗ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܕܡܸܛܠ ܡ̇ܪܹܗ\nܘܠܹܗ ܦܵܟܲܪ ܠܹܗ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܕܡܸܛܠ ܓܸܢܣܹܗ ܀ :ܒܐܝܼܣܚܵܩ ܫܲܡ̣ܠܝܼܬܿ ܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܕܲܠܘܵܬܼ ܡ̇ܪܘܼܬܼܝ\nܘܒܹܗ ܡܚܵܘܹܐ ܐ̄ܢܵܐ ܥܘܼܬܼܪܵܐ ܘܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܟܠܵܐ ܀ :ܒܐܝܼܣܚܵܩ ܨܵ̇ܟܹ̇ܬܼ ܬܲܚܘܝܼܬܼ ܡ̇ܘܬܹܿܗ ܘܢܘܼܚܵܡ ܚܲܝܵܘ̈ܗܝ\nܕܲܡܩܝܼܡ ܐ̄ܢܵܐ ܠܹܗ ܒܵܬܲܪ ܡ̇ܘܬܹܿܗ ܘܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܠܐܝܼܣܚܵܩ ܦܲܨܲܝܼ ܕܸܟܼܪܵܐ ܚܲܪܫܵܐ ܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ\nܘܗܘ̤ ܡܸܬܦܲܨܸܐ ܒܚܲܝܠܵܐ ܟܲܣܝܵܐ ܗܵܘ̇ ܕܥܵܡܲ݁ܪ ܒܹܗ ܀ :ܪܹܫܵܐ ܕܚܲܝܹ̈ܐ ܥܒܲ̇ܕܿܬܵܟ ܐܲܒܼܪܵܡ ܗܵܪܟܵܐ ܘܬܲܡ̇ܢ\nܒܐ̄ܪܵܙܵܐ ܕܩܘܼܫܬܵܐ ܓܵܡܲ݁ܪ ܐ̄̇ܢܵܐ ܠܹܗ ܠܫܘܼܘܕܵܝ ܨܹܐܕܲܝܟ ܀ :ܗܵܐ ܚܵܘܝܼܬܵܟ ܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܒܕܸܒܼܚܹܗ ܕܲܒܼܪܵܟ\nܕܚܲܕܼ ܕܵܒܲܚ ܐ̄ܢܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܠܦܘܼܪܩܵܢ ܟܠܵܐ ܀ :ܗܵܐ ܝܸܗ̄ܒܹܿܬܼ ܠܵܟ ܕܸܒܼܚܵܐ ܚܲܪܫܵܐ ܓܡܘܿܪ ܨܸܒܼܝܵܢܵܟ\nܫܪܝܼ ܠܲܡܠܝܼܠܵܐ ܘܟܼܘܿܣ ܫܲܬܿܝܼܩܵܐ ܘܫܲܡܠܸܵܐ ܕܸܒܼܚܵܟ ܀ :ܚܙ̣ܝܼ ܐܲܒܼܪܵܗܵܡ ܕܝܸܗ̄ܒܹܿܬܼ ܐܲܓܼܪܵܐ ܠܚܘܼܒܵܟ ܕܲܠܘܵܬܼܝ\nܕܐ̄ܪܵܙܵܐ ܕܟܲܣܝܼܬܼ ܡ̣ܢ ܥܸܠܵܝܹ̈ܐ ܓܠܹ̇ܝܬܼ ܚܵܘܝܼܬܵܟ ܀","english":"One takes fire from your seed at the end of the sacrifices, and makes of it a perfect offering that covers all. By the death of Isaac was signed the death of him who died while dying, so that he too might die and his body not be destroyed in Sheol. In the hands of Isaac, the coals withered in his hands; here in the mystery and there in the truth, he is in the deeds. For Isaac, love and mercy bent him because of his Lord, and he bent love and mercy because of his race. In Isaac, love and mercy toward my lordship were perfected, and through him one shows wealth and love toward all. In Isaac, the sign of his death and the renewal of his life are seen, for one raises him after his death and he is not destroyed. For Isaac, the silent lamb is redeemed by the command, and he is redeemed by the hidden power that dwells in him. The head of life, Abraham, made you here and there, in the mystery of truth one completes the confession toward you. Behold, I have shown you the mystery of salvation through the sacrifice of your son, that one may sacrifice at the end of the sacrifices for the salvation of all. Behold, I have given you the silent sacrifice; complete your will, loose the speaker, cover the silent, and perfect your sacrifice. See, Abraham, that I have given a reward for your love toward me, that the mystery hidden from the high ones has been revealed to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܸܒܼܚܵܐ ܫܲܠܡܵܐ","severity":"info","text":"The phrase 'perfect offering' (ܕܸܒܼܚܵܐ ܫܲܠܡܵܐ) echoes sacrificial terminology used in Syriac liturgical and typological exegesis, often prefiguring Christ's sacrifice.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܵܘܬܹܿܗ ܕܐܝܼܣܚܵܩ","severity":"info","text":"The reference to Isaac's death and his body not being destroyed in Sheol alludes to Genesis 22 and its later typological interpretation in Syriac tradition, where Isaac prefigures Christ's resurrection.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used here in a Syriac Christian context to contrast with the resurrection hope embodied in Isaac's typology.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ... ܘܬܲܡ̇ܢ","severity":"info","text":"The repeated phrase 'here and there' (ܗܵܪܟܵܐ ... ܘܬܲܡ̇ܢ) structures the passage as a contrast between the earthly mystery and the heavenly truth, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܸܟܼܪܵܐ ܚܲܪܫܵܐ","severity":"info","text":"The 'silent lamb' (ܕܸܟܼܪܵܐ ܚܲܪܫܵܐ) parallels the 'speaker' and 'silent' later in the passage, forming a typological triad that may represent Isaac, Christ, and the believer.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ ܕܟܲܣܝܼܬܼ","severity":"info","text":"The 'mystery hidden from the high ones' (ܐ̄ܪܵܙܵܐ ܕܟܲܣܝܼܬܼ ܡ̣ܢ ܥܸܠܵܝܹ̈ܐ) reflects Narsai's esoteric exegesis, where the revelation to Abraham is a privileged insight into salvation history.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ' could mean 'at the end of the sacrifices' or 'in the completion of the sacrifices'; the translation takes it as temporal.","The identity of 'the high ones' (ܥܸܠܵܝܹ̈ܐ) is ambiguous: it may refer to angels or to exalted human figures; the context suggests angels."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܕܙܲܪܥܵܟ ܐܲܒܼܪܵܡ ܥܬܼܝܼܕ ܐ̄ܢܵܐ ܕܐܸܠܒܲܫ ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ\nܕܲܒܼܓܲܠܝܘܼܬܹܗ ܢܲܟܼܪܸܙ ܚܲܝܠܵܐ ܕܒܹܪܝ ܝܼܚܝܼܕܼܵܐ ܀ :ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܥܵܡܲ݁ܪ ܐ̄ܢܵܐ ܒܹܗ ܒܪܹܫܝܼܬܼ ܙܲܪܥܵܟ\nܘܒܲܐܦܲܝ̈ ܬܲܪܥܵܐ ܕܦܲܓܼܪܹܗ ܣܵܓܹ̇ܕܼ ܟܠܢܵܫ ܠܲܟܼܝܵܢܝ ܀ :ܗܵܐ ܩܲܒܸܿܠܬܹܿܗ ܠܕܸܒܼܚܵܐ ܕܐܝܼܕܲܝ̈ܟ ܥܲܡ ܨܸܒܼܝܵܢܵܟ\nܚܘܿܬܼ ܟܲܕܼ ܚܵܪܹܝܬܿ ܒܫܘܼܡܠܵܝ ܕܸܒܼܚܵܟ ܕܦܘܼܪܩܵܢ ܥܲܡܡܹ̈ܐ ܗ̄ܘ̣ ܀ :ܐܲܪܝܼܡ ܐܲܒܼܪܵܡ ܥܲܝܢܵܘ̈ܗܝ ܘܲܚ̣ܙܵܐ ܕܸܟܼܪܵܐ ܒܛܘܼܪܵܐ\nܕܐܲܣܪܹܗ ܪܹܡܙܵܐ ܒܪܹܫ ܐܝܼܠܵܢܵܐ ܕܦܘܼܨܵܝ ܝܲܠܕܹܿܗ ܀ :ܓ̣ܡܲܪ ܨܸܒܼܝܵܢܹܗ ܘܫܲܡܠܝܼ ܕܸܒܼܚܹܗ ܒܕܼܟܼܪܵܐ ܚܲܪܫܵܐ\nܘܲܚܕܼܝܼ ܕܲܚܙ̣ܵܐ ܩܘܼܫܬܼܵܐ ܒܐ̄ܪܵܙܵܐ ܕܫܲܡܸܫ ܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܒܗܵܢ ܣܘܼܟܵܝܵܐ ܚܲܕܼܝܼ ܐܸܢܘܿܢ ܛܵܒܼܵܐ ܠܟܹܐܢܹ̈ܐ\nܘܥܲܒ݂ܲܪ ܐܸܢܘܿܢ ܪܹܫ ܬܘܼܩܵܢܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܒܗܘܿܢ ܐܸܫܬܵܘܕܿܝܼ ܠܟܼܠ ܕܐܸܙܕܲܡܲܢܘ ܒܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ\nܕܒܲܐܝܟ ܕܒܲܠܡܹܐܢܵܐ ܡܢܝܼܚ ܨܹܐܕܲܝܗܘܿܢ ܠܐܲܝܠܹܝܢ ܕܲܠܐ̣ܝܼܘ ܀ :ܝܲܩܲܪ ܐܢܘܿܢ ܒܝܲܕܼ ܡܘܼܠܟܵܢܹ̈ܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ\nܘܲܪܫܲܡ ܨܲܠܡܵܐ ܕܕܸܘܼܒܵܪ̈ܲܝܗܘܿܢ ܠܕܼܵܪܹ̈ܐ ܕܐܵܬܹ̇ܝܢ ܀ :ܙܲܡܸܢ ܥܲܡܡܹ̈ܐ ܠܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ ܠܲܓܼܢܘܿܢܲܝ̈ܗܘܿܢ\nܕܢܹܐܬܼܘܿܢ ܢܸܚܕܿܘܿܢ ܪܘܼܚܵܢܵܐܝܼܬܼ ܒܲܣܡܵܟܲܝ̈ܗܘܿܢ ܀ :ܫ̣ܘܵܐ ܐܲܒܼܪܵܗܵܡ ܕܢܸܗܘܹܐ ܪܹܫܵܐ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܕܲܕܼܪܲܫ ܐܘܼܪܚܵܐ ܠܦܘܼܢܝܵ ܥܲܡܡܹ̈ܐ ܒܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܗܘ̤ܵܬܼ ܬܵܘܕܿܝܼܬܹܗ ܐܲܝܟ ܫܲܬܸܐ ܣܬܼܵܐ ܕܫܘܼܪܵܝ ܒܲܝܬܵܐ\nܘܒܹܗ ܐܸܫܬܲܟܼܠܲܠܘ ܚܘܼܒܵܐ ܘܣܲܒܼܪܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܕܣܲܝܒܲܪ ܟܹܐܢܵܐ ܥܲܩܪܘܼܬܼ ܦܲܓܼܪܹܗ ܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼ\nܣܵܡ̣ܹܗ ܐܲܒܼܵܐ ܠܥܲܡܡܹ̈ܐ ܕܕܲܡܝܼܘ ܒܗܲܝܡܵܢܘܼܬܹܗ ܀","english":"Your seed, Abraham, is destined to become a body that will clothe itself in the likeness of the Church, and by its revelation it will proclaim the power of the only Son. Through the sacrifice, a father dwells in him in the beginning of your seed, and at the face of the gate of his flesh every man worships your offering. Behold, I have accepted the sacrifice of your hands along with your will, for when you rejoiced at the completion of your sacrifice, it was the salvation of the peoples. Abraham lifted his eyes and saw a ram in the mountain, and the sign bound him at the head of the thicket of the deliverance of his son. He fulfilled his will and completed his sacrifice with the silent ram, and rejoiced when he saw the truth in the mystery of the service of his hands. In this meaning, the good Job rejoiced over the afflicted, and Job passed over the head of the covenant of the high kingdom. In that, he confessed to all who were assembled in their conduct, that as in a feast he gave rest to their side for those who had none. Job was honored by the promises of the future, and he inscribed the image of their conduct for the generations to come. He gathered the peoples to the four winds of their regions, that they might come and rejoice spiritually in their feasts. Abraham was equal to being a head in the high kingdom, that he might teach the way of salvation to the peoples through his faith. His confession was like a foundation of the beginning of the house, and in it were perfected love, hope, and faith. That the afflicted one might bear the barrenness of his flesh and not be divided, the father placed him for the peoples who are like him in his faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܙܲܪܥܵܟ ܐܲܒܼܪܵܡ ܥܬܼܝܼܕ ܐ̄ܢܵܐ ܕܐܸܠܒܲܫ ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ","severity":"info","text":"The seed of Abraham is identified with a future body that will clothe itself in the likeness of the Church, linking the patriarch typologically to the ecclesial community.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܚ̣ܙܵܐ ܕܸܟܼܪܵܐ ܒܛܘܼܪܵܐ","severity":"info","text":"The ram in the thicket echoes Genesis 22:13, where Abraham sees a ram caught in a bush, interpreted here as a sign of Isaac's deliverance.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܢܘܿܢ ܛܵܒܼܵܐ","severity":"info","text":"Job is introduced as a type of the afflicted righteous, paralleling Abraham's sacrificial role; this reflects a common Syriac exegetical pairing of Job with patriarchal figures.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܘܡ̇ܐ","severity":"info","text":"The term 'high kingdom' (ܪܵܘܡ̇ܐ) likely refers to the heavenly or eschatological realm, not a political entity, consistent with Narsai's symbolic usage.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܢ ܣܘܼܟܵܝܵܐ","severity":"info","text":"The phrase 'in this meaning' marks a transition from Abraham's sacrifice to Job's typological role, structuring the passage as a comparative exegesis.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܣܲܝܒܲܪ ܟܹܐܢܵܐ ܥܲܩܪܘܼܬܼ ܦܲܓܼܪܹܗ","severity":"caution","text":"The phrase 'bear the barrenness of his flesh' is ambiguous: it may refer to Job's endurance of physical affliction or to a spiritual sterility overcome by faith.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' in line 2 is unclear: possibly Abraham or a divine figure.","The 'gate of his flesh' may be a metaphor for the body as a temple or for the Incarnation."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܢܸܗܘܹܐ ܐܲܒܼܪܵܡ ܒܝܲܕܼ ܕܘܼܒܵܪ̈ܵܘܗܝ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܘܢܸܚܙܹܐ ܢܲܦܫܲܢ ܕܕܲܠܡܵܐ ܣܲܢܝܵܐ ܒܥܵܘ̣ܠܵܐ ܟܲܣܝܵܐ ܀ :ܢܸܙܪܘܿܥ ܒܐܲܪܥܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ\nܘܢܸܚܨܘܿܕܼ ܦܹܐܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܒܹܗ ܢܸܬܼܒܲܩܘܿܢ ܥܲܩܪܹ̈ܐ ܓܠܝܼܙܲܝ̈ ܡ̣ܢ ܡܘܼܠܟܵܢܵܐ\nܘܢܸܩܢܘܿܢ ܝܲܠܕܵܐ ܕܠܵܐ ܣܘܼܟܵܝܵܐ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ ܀ :ܒܲܠܘܝܼܬܼ ܚܘܼܒܹܗ ܢܸܪܕܿܘܿܢ ܒܐܘܼܚܵܐ ܫܚܝܼܩܲܝ̈ ܥܘܼܡܪܵܐ\nܕܢܸܗܘܹܐ ܥܲܡܗܘܿܢ ܠܡܹܐܢܵܐ ܢܝܼܚܵܐ ܠܛܘܼܪ̈ܵܦܲܝܗܘܿܢ ܀ :ܒܛܘܼܦܣܵܐ ܕܥܘܼܬܼܪܹܗ ܢܸܩܢܘܿܢ ܥܘܼܬܼܪܵܐ ܐܵܦ ܥܲܬܼܝܼܪܹ̈ܐ\nܘܢܸܗܘܘܿܢ ܥܲܡܹܗ ܒܢܲܝ̈ ܝܵܪܬܿܘܼܬܼܵܐ ܒܥܘܼܬܼܪܵܐ ܕܪܵܘܡ̇ܐ ܀ :ܠܹܗ ܢܸܬܿܕܡܘܿܢ ܩܢܹܝܢ ܣܝܼ̈ܡܵܬܼܵܐ ܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ\n:ܘܢܸܩܢܘܿܢ ܥܲܡܹܗ ܫܡܲܝܵܢ̈ܝܵܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܪ̈ܝܵܢ\n:ܢܸܗܘܹܐ ܫܘܼܦܪܹܗ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܟܼܠ ܚܲܙܵܝܝܼ̈ܢ\nܘܢܸܩܢܘܿܢ ܚܘܼܒܵܐ ܠܘܵܬܼ ܡܸܣܟܹܿܢܹ̈ܐ ܒܡܵܙܘܿܢ ܙܲܒܼܢܵܐ ܀ :ܒܣܲܪܵܐ ܢܚܘܼܪ̈ܢ ܥܲܬܿܝܼܪ̈ܬܵܪܐ ܕܩܲܢ̈ܝܵܢ ܣܲܓܿܝܼ\nܕܟܲܕܼ ܩܲܢܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܐܝܼܕܹ̈ܝܗ̇ ܫܲܡܫܲܬ̤ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܡܘܼܟܵܟ ܢܲܦܸܫܵܗ̇ ܢܩܲܦܲܚ ܐܸܢܹܝܢ ܠܥܲܬܼܝܼܪ̈ܵܬܼܵܐ\nܕܠܵܐ ܚܲܠܸܦܬܹܗ ܠܚܝܘܼܒܹܿܗ ܕܠܲܒܼܪܵܡ ܒܥܘܼܬܼܪܵܗ̇ ܕܡܸܨܪܹܝܢ ܀ :ܢܩܲܛܪܸܓܼ ܐܸܢܹܝܢ ܒܠܲܕܼ ܚܘܼܡܣܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܗ̇\nܠܦܲܟܿܝܼ̈ܗܵܬܼܵܐ ܕܫܵܐ̈ܠܵܢ ܝܲܠܕܵܐ ܠܫܹܐܕܹ̈ܐ ܛܲܡ̈ܐܹܐ ܀ :ܡܸܬܼܚܵܐ ܕܲܫܢܹܝ̈ܗ̇ ܢܲܟܸܿܣ ܐܸܢܹܝܢ ܠܙܲܢܵܝܵ̈ܬܼܵܐ\nܕܲܠܡܵܐ ܫܢܲܝ̈ܢܵܐ ܢܸܣܒܲܬ̤ ܝܲܠܕܵܐ ܕܠܵܐ ܣܘܼܟܵܝܵܐ ܀ :ܬܸܗܘܹܐ ܣܲܪܵܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܡܲܚܙܲܝܼܬܼܵܐ ܠܲܒܼ̈ܢܵܬܼ ܚܵܘܵܐ\nܘܲܢܚܘܼܪ̈ܵܢ ܒܵܗ̇ ܘܠܵܐ ܡܸܬܼܦܲܠ̈ܓܵܝܼܢ ܥܲܠ ܒܵܪܘܿܝܵܐ ܀","english":"Abraham becomes like a vision through his ways,\nand sees himself, that the blood of the lamb is hidden in the ram.\nHe sows in the land of his faith hope and love,\nand reaps spiritual fruits without end.\nIn him the hidden roots from the kingdom are revealed,\nand a son without end stands in his likeness.\nIn the garment of his love he follows the narrow paths of the monastery,\nso that he may be with them a living bread for their fragments.\nBy the pattern of his wealth, a wealth also stands for the rich,\nand they are with him in the houses of inheritance in the wealth of height.\nTo him the earthly treasures of the land are likened,\nand with him the heavenly ones that are not dissolved stand.\nHis beauty becomes like a vision to all who see,\nand love stands toward the poor in the offering of the sacrifice.\nThrough Sarah the rich daughters of many priests are seen,\nwho, when she was a priestess in her hands, served the spiritual ones.\nThe humility of her soul and the restraint of her eyes for the riches,\nso that the goodness of Abraham is not changed by the wealth of Egypt.\nHer eyes are restrained from the violence of her faith,\nfrom the festivals of the questions that a son without end asks the unclean demons.\nThe laughter of her eyes is hidden from the deceptions,\nlest the son without end take the laughter of the eyes.\nSarah becomes like a vision showing the daughters of Eve,\nand they look at her and are not divided concerning the Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܘܼܒܵܪ̈ܵܘܗܝ","severity":"info","text":"The phrase 'through his ways' (ܕܘܼܒܵܪ̈ܵܘܗܝ) suggests Abraham's conduct or manner of life, not merely his physical actions.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܠܡܵܐ ܣܲܥܝܵܐ ܒܥܵܘܠܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The 'blood of the lamb hidden in the ram' alludes to the typology of Christ (the lamb) prefigured in the ram of the Akedah (Genesis 22).","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܪܵܐ","severity":"info","text":"Sarah is presented as a priestess (ܫܲܡܫܲܬ) serving spiritual beings, reflecting Narsai's typological reading of her as a figure of the Church or of righteous women.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܚܙܝܼܬܵܐ","severity":"info","text":"The repeated term 'vision' (ܡܲܚܙܝܼܬܵܐ) frames Abraham and Sarah as visionary types, echoing the work's title and its revelatory genre.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܲܬܝܼܪ̈ܵܬܵܐ","severity":"caution","text":"The phrase 'rich daughters of many priests' (ܥܲܬܝܼܪ̈ܵܬܵܐ ܕܩܲܥ̈ܝܵܥ ܣܲܓܝܼ) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft interprets it as referring to priestly lineages.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܸܬܼܒܲܩܘܿܥ ܥܲܩܪܹ̈ܐ ܓܠܝܼܙܲܝ̈","severity":"info","text":"The 'hidden roots from the kingdom' being revealed in Abraham reflects Narsai's exegetical tradition, where Abraham's seed prefigures the Church and Christ's lineage.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son without end' (ܝܲܠܕܵܐ ܕܠܵܐ ܣܘܼܟܵܝܵܐ) is ambiguous: it may refer to Isaac, Christ, or a spiritual progeny.","The phrase 'the laughter of her eyes' (ܫܥܲܝ̈ܥܵܐ ܕܥܲܝ̈ܢܵܗ̇) is obscure; the English draft interprets it as a metaphor for deception or allure."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܒܐܲܒܼܪܵܡ ܢܸܚܙܘܼܢ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܪ̈ܚܡܲܝ ܥܘܼܬܼܪܵܐ\nܕܦܲܪܢܸܣ ܥܘܼܬܼܪܹܗ ܘܡܲܟܸܟ ܢܲܦܫܹܗ ܐܲܝܟ ܡܸܣܟܹܿܢܵܐ ܀ :ܢܸܗܘܘܿܢ ܟܹܐܢܹ̈ܐ ܒܕܼܘܼܒܵܪܲܝܗܘܿܢ ܨܲܠܡܹ̈ܐ ܓܠܲܝܵܐ\nܘܲܢܨܘܼܪ ܟܠܢܵܫ ܨܠܸܡ ܫܘܼܦܪܲܝܗܘܿܢ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܒܪܸܚܡܲܬܼ ܢܲܦܫܲܢ ܢܹܐܣܘܿܪ ܚܘܼܒܲܢ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ\nܕܢܸܬܸܿܠ ܐܲܓܼܪܵܐ ܠܗܲܝܡܵܢܘܼܬܲܢ ܥܲܡ ܫܲܪܝܼܪ̈ܵܘܗܝ ܀","english":"In Abraham he saw the types of his two loves of wealth, who spreads his wealth and humbles himself like a poor man. They were priests in their conduct, revealed images, and each one formed the image of their beauty within his thought. By the love of his self he bound the bond of love toward the Creator, who gives reward to our faith with his true ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the two loves of wealth: one who spreads wealth and humbles himself like a poor man, and the priests who are revealed images forming beauty in thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܬܼܪܵܐ","severity":"info","text":"The Syriac term ܥܘܼܬܼܪܵܐ (ʿuṯrā) means 'wealth' or 'riches,' here used in a spiritual or metaphorical sense, contrasting material and spiritual wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The Syriac ܟܹܐܢܹ̈ܐ (kāhnē) means 'priests,' indicating a clerical or liturgical role, not merely generic religious figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to priests and their conduct reflects Narsai's monastic and ecclesiastical context, where priests are models of spiritual beauty and humility.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative sequence, moving from Abraham's vision to a general statement about priests and the bond of love toward the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The theme of love binding toward the Creator and reward for faith aligns with Narsai's broader soteriological and ascetic teachings, as noted in the source edition.","cites":[{"key":"ed:dsc-29","label":"source edition: On the Revelations to Abraham","url":"https://syriaccorpus.org/29"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'two loves of wealth' could be read as two types of love for wealth or two loves that wealth brings; the translation opts for the former.","The identity of 'his true ones' (ܫܲܪܝܼܪ̈ܵܘܗܝ) is ambiguous: it may refer to the faithful or to the Creator's elect."],"confidence":"high","notes":[]}]}