{"slug":"dsc-32","id":"syriac:dsc:dsc-32","title":"On Epiphany","title_source":"On Epiphany","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:34Z","cost_usd":0.01466},"source":{"registry_id":"syriac:dsc:dsc-32","work_id":"dsc-32","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/32"},"stats":{"passages":22,"english_words":6672,"coptic_letters":0,"source_letters":13931,"commentary_units":127,"commentary_kinds":8,"derived_notes":13,"ambiguities":40,"work_notes":4,"external_links":6,"timeline":5},"summary":{"work":"dsc-32","abstract":"Narsai's memrā for Epiphany, composed in the late fifth century CE, is a Syriac liturgical poem that celebrates Christ's baptism in the Jordan. It draws on typological exegesis, linking Adam's creation and fall to the new creation wrought by baptism. The text survives in multiple manuscripts with significant hymnographic variation, and it was incorporated into East Syriac liturgical cycles, influencing later hymnography from the ninth century onward. The edition lacks a full critical apparatus, so readers must consult the manuscript list for the base text's provenance.","historical_context":"Narsai (d. ca. 503) was a prominent theologian and poet of the Church of the East, active at the School of Nisibis in the late fifth century. This memrā was composed for the feast of Epiphany, which in the Syriac tradition focused on Christ's baptism. The dating is based on internal liturgical references and Narsai's known period of activity. The Syriac text survives in multiple manuscripts, with significant variation in hymnographic sections, indicating a fluid transmission. The memrā was later incorporated into the East Syriac Hudra liturgical cycle, attested from the ninth century onward. The edition follows a base manuscript but does not fully collate all witnesses, and it lacks a critical apparatus for variant readings.","significance":"This memrā is a key witness to the development of Epiphany liturgy in the East Syriac tradition and to Narsai's theological and poetic legacy. It exemplifies the typological exegesis common in Syriac Christianity, linking Old Testament figures like Adam to Christ's baptism. Its influence on later hymnography, especially the Hudra, underscores its lasting importance in the liturgical life of the Church of the East.","timeline":[{"date":"Late 5th c.","event":"Narsai composes the memrā for Epiphany at the School of Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"9th c.","event":"The memrā is attested in the East Syriac Hudra liturgical cycle."},{"date":"Medieval period","event":"Multiple manuscripts of the memrā are copied, with significant hymnographic variation."},{"date":"Modern","event":"The edition is published based on a base manuscript, without full collation of all witnesses."}],"relations":[{"work":"Ephrem the Syrian's hymns on Epiphany","relation":"Influenced by","key":"wikipedia:Ephrem the Syrian","label":"Wikipedia: Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian"},{"work":"Hudra","relation":"Incorporated into","key":"","label":null,"url":null},{"work":"Genesis 2–4","relation":"Alludes to","key":"wikipedia:Book of Genesis","label":"Wikipedia: Book of Genesis","url":"https://en.wikipedia.org/wiki/Book_of_Genesis"},{"work":"Narsai's other memrē","relation":"Part of a cycle","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:Epiphany (holiday)","label":"Epiphany (holiday)","url":"https://en.wikipedia.org/wiki/Epiphany_%28holiday%29","reason":"Liturgical context for the work."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Historical setting of composition."},{"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 author."},{"key":"wikipedia:Syriac language","label":"Syriac language","url":"https://en.wikipedia.org/wiki/Syriac_language","reason":"Original language of the work."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method used in the work."}],"cautions":["The dating of the memrā is based on internal liturgical references and Narsai's known period of activity, not on external evidence.","The Syriac text survives in multiple manuscripts with significant variation; the edition does not fully collate all witnesses.","The edition lacks a critical apparatus for variant readings; readers should consult the manuscript list for the base text's provenance."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000445,"generated":"2026-11-15T03:47:16Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/32"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8534"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-32","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":127,"english_words":6672,"source_letters":20472,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) composed this memrā for the feast of Epiphany. The dating rests on internal liturgical references and the known period of his activity at the School of Nisibis.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in multiple manuscripts, with significant variation in hymnographic sections. The present edition follows the base manuscript but does not fully collate all witnesses.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was incorporated into East Syriac liturgical cycles for Epiphany, influencing later hymnography. Its use in the Hudra tradition is attested from the 9th century onward.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings. Readers should consult the manuscript list in the introduction for details on the base text's provenance.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 22 narrative."},{"kind":"caution","severity":"caution","text":"13 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-32":{"label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܕܸܢܚܵܐ\nܡܸܐܡܪܵܐ: ܗ܀ ܕܕܸܢܚܵܐ܀ ܡܸܐܡ̇ܪܵܐ ܕܚܲܡܫܵܐ:\nܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܕܕܢܚܵܐ ܥܘܼܢܵܝܵܐ ܒܪܝܼܟ ܡܲܒܿܘܥܵܐ\nܕܪܕܐ ܥܲܠ ܝܘܪܕܢܢ ܘܐܫܬܿܝܼ ܐܵܕܼܵܡ ܘܥܪܬ̤ ܨܗܝܘܼܬܹܗ:\n:ܨܲܠܡܵܐ ܡܠܝܠܐ ܨܒܼܵܐ ܒܵܪܘܿܝܵܐ ܕܢܲܬܼܩܸܢ ܠܐܵܕܼܵܡ\nܘܡܕܟ ܪܘܼܚܵܐ ܥܲܡ ܣܲܡܡܵܢܹ̈ܐ ܕܫܝܼܛܘܼܬܼ ܡܸܕܼܪܹܗ. :ܪܟܒ ܠܘܩܕܼܡ ܡܐܢܐ ܕܚܸܨܦܵܐ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܘܡܲܫܚܹܗ ܒܪܘܼܚܵܐ ܘܲܗܘ̤ܵܐ ܟܠܗ ܠܲܢܦܸܫ ܚܲܝܹ̈ܐ. :ܨܵܪ ܗܲܕܵܡܹ̈ܐ ܒܘܲܣܡܵܐ ܕܡܸܕܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܘܲܢܦ̣ܝܝ ܪܘܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܒܡܸܬܼܚܲܙܝܵܢܵܐ. :ܐܘ ܨܲܝܵܪܵܐ ܕܟܲܣܝܼ ܚܲܝܠܵܐ ܕܐܘܼܡܵܢܘܼܬܹܗ\nܘܣܵܡܹܗ ܠܫܘܼܦܪܵܐ ܕܦܲܐܝܘܼܬܼ ܨܲܠܡܹܗ ܠܓܼܵܘ ܡ̣ܢ ܕܲܦܵܐ. :ܒܐܘܼܡܵܢܘܼܬܹܗ ܕܡܵܝܘܿܬܼܘܬܼܵܐ ܕܲܠܒܲܪ ܦܲܐܝ̈ܵܢ\nܘܠܚܙ̈ܝܐ ܡܚܘ̈ܝܢ ܫܘܼܦܪܐ ܕܬܼܘܼܩܵܢܲܝ̈ܗܹܝܢ. :ܒܐܘܼܡܵܢܘܼܬܼܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ ܕܠܵܓܼܵܘ ܦܲܐܝ̈ܢ\nܘܒܲܪ̈ܵܝܵܬܼܵܐ ܐܲܝܟ ܬܲܟܼܣܝܼܬܼܵܐ ܠܓܲܘܵܝ̈ܬܼܵܐ. :ܡܵܐܢܵܐ ܥܦܝܼܦܵܐ ܥܒ̣ܕܠܕܝܢܢ ܡܲܬܼܩܸܢ ܟܠܵܐ\nܦܲܓܼܪܵܐ ܓܲܠܝܵܐ ܘܢܲܦ̣ܫܵܐ ܟܣܝܼܬܼܵܐ ܚܲܕ ܒܲܪܢܵܫܵܐ. :ܥܒ݂ܲܕ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܕܲܚܝܼܢܵܐ ܒܫܝܼܛ ܒܲܚܙܵܝܵܬܼܵܐ\nܘܬܩܢ ܕܲܠܓܼܵܘ ܡ̣ܢ ܟܣܝܼܘܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ. :ܣܡ ܝܲܩܝܼܪܵܐ ܡܠܹܐ ܚܲܝܘܼܬܼܵܐ ܒܡܝܼܬܼܵܐ ܐܘܫܝܼܛܵܐ\nܕܢܸܬܲܠ ܚܲܝܹ̈ܐ ܒܡܵܘܿܬܼܘܼܬܼܵܐ ܒܚܹܝܠ ܚܲܝܘܼܬܹܗ. :ܙܡ݂ܲܪ ܓܵܘܿܝܵܐ ܩܢܹܐ ܒܘܼܝܵܢܵܐ ܒܡܸܢܲܝ̈ ܦܲܓܼܪܵܐ\nܘܲܫ̣ܦܲܪ ܡܸܕܪܵܐ ܒܩܵܠ ܢܸܥܡ̈ܬܼܵܐ ܕܪܘܼܚܵܐ ܚܲܝܹ̈ܐ. :ܗܲܠܸܠ ܚܲܝܹ̈ܐ ܒܗܝܟܠ ܡܸܕܪܹܗ ܩܠ ܬܸܫܒܘܿܚܬܼܵܐ\nܘܲܟܼܢܫܘ [...] ܡܠܝܼ̈ܠܹܐ ܘܚܪ̈ܫܹܐ ܠܩܠ ܢܸܥܡܬܹ̈ܗ. :ܩܡ ܡܝܘܿܬܐ ܒܕܡܘܬ ܨܠܡܵܐ ܒܓܵܘ ܠܦܛܝܢ\nܘܲܒܼܨܘܪ̈ܵܬܹܗ ܬܗܲܪܘ ܪ̈ܘܢܫܹܐ ܘܦܲܓܼܪ̈ܢܵܝܹܐ.","english":"On Epiphany\n\nMemra: 5. Of Epiphany. His own, when his own of the hidden Epiphany, blessed fountain,\nwhich flowed upon the Jordan, and Adam drank and his thirst was quenched.\nA speaking image, the Creator willed to fashion Adam,\nand purified the spirit with the remedies of his scattered mind.\nHe mounted first the century of clay from the living one,\nand anointed him with spirit, and the whole became a living image.\nHe formed members with the beauty of a visible image,\nand joined the invisible spirit to the visible.\nO Painter, who concealed the power of his artistry,\nand placed the beauty of the comeliness of his image within, from the side.\nWith the artistry of mortality, external comeliness,\nand to the senses he showed the beauty of their forms.\nWith the artistry of divinity, internal comeliness,\nand to creatures, as a decoration for the internal.\nA compacted hundred, he made a creation, he willed to set up all,\na visible body and a hidden soul, one human.\nThe Creator made from the living one a scattered thing in visible things,\nand set within from the concealment of the greatness of his power.\nHe placed a heavy one, full of life, in a mortal element,\nthat he might give life through mortality by the power of his life.\nThe inner one sang, stood in a clamor with the limbs of the body,\nand the image was beautified with the voice of the tones of the living spirit.\nLife praised in the temple of his image the sound of praise,\nand the speaking ones and the deaf were silent before the sound of his tones.\nThe mortal stood in the form of an image within the clay,\nand at his forms the spiritual and corporeal ones were amazed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡ̇ܪܵܐ ܕܚܲܡܫܵܐ","severity":"info","text":"The heading identifies this as the fifth memra of Narsai's cycle On Epiphany, establishing its place within a liturgical sequence.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܸܢܚܵܐ","severity":"info","text":"The Syriac term dēnḥā (Epiphany) literally means 'rising' or 'appearance,' referring to Christ's baptism and the manifestation of divinity. Narsai's 'hidden Epiphany' (ܕܕܢܚܵܐ ܥܘܼܢܵܝܵܐ) contrasts the visible event with its deeper spiritual reality.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܫܬܿܝܼ ܐܵܕܼܵܡ ܘܥܪܬ̤ ܨܗܝܘܼܬܹܗ","severity":"info","text":"The image of Adam drinking from the Jordan alludes to the typology of Christ's baptism as a new creation, echoing Genesis 2:7 (Adam's formation) and the baptismal theology of the Jordan as a life-giving fountain.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܲܠܡܵܐ ܡܠܝܠܐ","severity":"info","text":"Narsai's description of Adam as a 'speaking image' (ܨܲܠܡܵܐ ܡܠܝܠܐ) reflects the Syriac exegetical tradition, particularly Ephrem, which sees the human being as an icon of the divine artist, combining visible body and invisible soul.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܢܫܘ [...] ܡܠܝܼ̈ܠܹܐ","severity":"caution","text":"The text at this point is lacunose: the Syriac reads ܘܲܟܼܢܫܘ followed by a gap, then ܡܠܝܼ̈ܠܹܐ. The English draft supplies 'and the speaking ones and the deaf were silent,' but the exact restoration is uncertain.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'his own, when his own of the hidden Epiphany' (ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܕܕܢܚܵܐ ܥܘܼܢܵܝܵܐ) is syntactically ambiguous: it may refer to Christ's self-identity or to the author's ownership of the memra. The reading taken follows the English draft as a reference to Christ.","The lacuna after ܘܲܟܼܢܫܘ leaves the verb's object unclear; the English draft's 'the speaking ones and the deaf' is a plausible reconstruction but not certain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"ܒܡܠܹܐ ܙܲܒܼܫܵܐ ܩܵܘܝܼ ܫܘܼܦܪܵܐ ܕܨܠܡܵܐ ܕܙܲܒܼܢܵܐ. :ܘܲܣܠܸܩ ܥܵܘ̇ܠܵܐ ܒܕܡܘܼܬܼ ܨܐܬܵܐ ܥܠ ܨܘܪ̈ܬܹܗ\nܒܟܗܘ ܣܡܡ̈ܢܐ ܕܦܝܘܬ ܫܘܦܪܹܗ ܒܕ̈ܓܲܬ ܦܹܐܪܵܐ. :ܘܩܢ̣ܐ ܓܵܘܢܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ ܒܐܘܼ ܟܼܠܵܐ ܕܡܸܢܹܗ\nܠܚܵܬܹܗ ܚܛܝܼܬܼܵܐ ܠܫܸܡ ܚܲܝܘܼܬܼܵܐ ܕܨܲܠܡܵܐ ܠܡܵܐ ܕܡܲܠܟܿܐ. :ܘܪܫܡܬ̤ ܒܫܡܬ̤ ܒܫܡܗ̇ ܗܸܒܼܠܵܐ ܘܡܵܘܬܿܐ ܥܲܠ ܗܲܕܵܡܵܘ̈ܗܝ\nܐܲܫܚܸܬܼ ܘܲܒܼܠܝܼ ܢܘܼܓܼܪܵܐ ܕܙܲܒܼܢܵܐ ܒܡܵܝܘܿܬܘܼܬܼܵܐ. :ܘܕܼܵܫܵܗ̇ ܡܵܘܬܿܐ ܘܚܲܒܼܵܠ ܫܘܼܦܪܵܐ ܕܡܲܠܝܼܠܘܼܬܹܗ\nܐܲܗܸܠ ܘܲܓܼܚܸܟ ܐܵܦ ܣܵܩܘܿܪܹܗ ܥܲܠ ܡܘܼܟܵܟܹܗ. :ܘܲܦܣܩ ܣܲܒܼܪܵܐ ܕܠܵܐ ܡܸܬܼܚܲܕܲܬܼ ܡ̣ܢ ܚܘܼܒܵܠܹܗ\n:ܡܠܡܿܐ ܕܚ̣ܙܐ ܕܐܲܗܸܠܘ ܒܝܼܫܹ̈ܐ ܒܲܨܠܸܡ ܨܲܠܡܵܐ\n:ܚܣ ܥܲܠ ܨܲܠܡܹܗ ܕܠܵܐ ܢܸܨ ܛܲܥܲܪ ܡ̣ܢ ܡܲܪ̈ܚܹܐ\nܨܲܠܡܵܐ ܡܲܕܪܸܙ ܫܘܼܠܛܵܢ ܡܠܟܿܐ ܒܝܲܕܼ ܓܲܠܝܘܼܬܗ. :ܘܲܒܼܨܘܼܪ̈ܵܬܹܗ ܡܚܘܹܐ ܫܘܼܦܪܵܐ ܕܗܵܘ̇ ܕܐܲܒܝܼܡܹܗ\nܒܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܡܸܬܼܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܫܘܼܠܛܵܢ ܡܵܪܹܗ. :ܘܲܒܼܨܘܼܪ̈ܵܬܹܗ ܡܸܬܼ ܒܲܕܲܩ ܗ̄ܘ̣ܵܐ ܚܹܝܠ ܟܲܣܝܘܼܬܹܗ\nܘܕܲܢ̣ܦܲܠ ܐܵܕܼܵܡ ܘܚܒܿܠ ܡܘܿܬܿܐ ܨܠܸܡ ܨܘܼܪ̈ܬܹܗ. :ܫܲܕܪ ܡܲܠܟܿܐ ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹܐ ܕܲܢܩܝܼܡܘܼܢܝܗܝ\nܬܪܹܝܢ ܐܝܼܙܓܲܕ̈ܐ ܕܫܲܝܵܢܐ ܫܲܕܲܪ ܠܐܝܼܩܵܪ ܨܲܠܡܹܗ. :ܘܐܲܟܼܪܸܙܘ ܒܐܲܪܥܵܐ ܩܵܠ ܚܘܼܕܬܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܒܝܲܕ ܬܘܼܩܵܢܹܗ ܓܠ̣ܵܐ ܠܲܥܒܼܝܼ̈ܕܹܐ ܚܹܝܠ ܟܣܝܘܼܬܗ. :ܘܲܒܼܚܘܼܕܵܬܹܗ ܚܵܘܝܼ ܐܸܢܘܿܢ ܥܘܼܬܼܪܵܐ ܕܚܘܼܒܹܿܗ\n:ܪܲܡܪܸܡ ܣܲܓܿܝܼ ܫܸܡ ܚܘܼܕܵܬܹܗ ܡ̣ܢ ܬܘܼܩܵܢܹܗ\n:ܕܢܲܬܼܗܲܪ ܐܸܢܘܿܢ ܠܲܫܡܲܝܵܢܹ̈ܐ ܕܲܟܼܟܵܐ ܪܚܡܹܗ\nܒܝܲܕ ܬܘܼܩܵܢܹܗ ܐܣܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܫܘܼܪܵܝܵܐ.","english":"In the fullness of the hidden one, the beauty of the image of the hidden one endured. And iniquity ascended in the form of a serpent upon his forms. In the poisons of the serpent, the beauty of his image was marred by the fruits of the tree. And the cry of mortality stood in the voice of his mouth. To his sinful side, the name of life of the image was given for the sake of the king. And she inscribed with her name, Abel and death upon his members. He poured out and consumed the hidden one's treasure of the hidden one in mortality. And death trampled and destroyed the beauty of his eloquence. He shone and laughed, even his scorn upon his shame. And he cut off the hope that cannot be renewed from his destruction. When he saw that the evil ones had shone, they fashioned the image. Spare his image, which cannot be carved from the winds. The image arranges the authority of the king through his revelation. And through his forms, he shows the beauty of the one who begot him. In the image of Adam, the authority of his Lord was revealed. And through his forms, the power of his hiddenness was examined. And Adam fell, and death destroyed his forms. The king sent a decree and mercies that established him. Two messengers of the destroyer he sent for the honor of his image. And they proclaimed in the land the voice of renewal for mortality. Through his sign, he revealed to the servants the power of his hiddenness. And through his renewals, he showed the way to the wealth of his love. He exalted greatly the name of his renewal from his sign. That he might purify the way for the pure heavens, his beloved. Through his sign, they were bound from the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒܼܫܵܐ","severity":"info","text":"The term ܙܲܒܼܫܵܐ (zabšā) is rendered 'hidden one' in the English draft. In Narsai's usage, it often denotes the concealed divine essence or the hidden aspect of the incarnation, a key concept in his Christological poetry.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܕܡܘܼܬܼ ܨܐܬܵܐ","severity":"info","text":"The phrase 'in the form of a serpent' (ܒܕܡܘܼܬܼ ܨܐܬܵܐ) alludes to the serpent in Genesis 3:1, which tempts Eve. Narsai here interprets the fall of Adam through the serpent's deception.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Abel and death","severity":"info","text":"The mention of Abel (ܗܸܒܼܠܵܐ) and death (ܡܵܘܬܿܐ) reflects the biblical narrative of Cain and Abel (Genesis 4). Narsai uses this to illustrate the consequences of sin entering the world through Adam's fall.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage forms a narrative unit within the memra, tracing the fall of Adam from the hidden beauty of the image to the sending of messengers for renewal. It moves from creation to fall to the promise of restoration.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܟܿܐ","severity":"info","text":"The 'king' (ܡܲܠܟܿܐ) who sends a decree and mercies parallels the divine king in Narsai's typology, often representing Christ or God the Father. This motif recurs in other memre by Narsai, linking the fall to redemption.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܫܘܼܪܵܝܵܐ","severity":"caution","text":"The final phrase 'from the beginning' (ܡ̣ܢ ܫܘܼܪܵܝܵܐ) is ambiguous: it may refer to the binding of the sign from the start of creation or from the start of the narrative. The English draft's rendering is one possible reading.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hidden one' (ܙܲܒܼܫܵܐ) is ambiguous: it could refer to the divine essence, the incarnate Christ, or a typological figure. The reading taken follows Narsai's typical usage for the hidden divine aspect.","The phrase 'from the beginning' (ܡ̣ܢ ܫܘܼܪܵܝܵܐ) is ambiguous as to temporal reference; the English draft interprets it as the start of the narrative, but it could also mean from the beginning of creation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܘܲܒܼܚܘܼܕܵܬܹܗ ܐܲܦܨܲܚ ܐܸܢܘܿܢ ܕܲܟܼܡܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܢܚܸܬܼ ܨܸܒܼܝܵܢܹܗ ܠܘܵܬܼ ܬܘܼܩܵܢܹܗ ܒܚܘܼܒܵܐ ܕܲܦܐܹܐ. :ܘܨܵܪ̣ ܥܲܠ ܕܲܦܵܐ ܦܲܓܼܪܹܗ ܕܐܵܕܼܵܡ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܒܛܲܟܼܣܹܗ ܕܐܵܕܵܡ ܨܵܪܹܗ ܠܐܵܕܼܵܡ ܒܣܲܡܵܐ ܕܪܸܡܙܵܐ. :ܘܚܕܬ ܠܐܵܕܼܵܡ ܘܠܝܠܕ̈ܬܗ ܒܝܲܕ ܒܲܪ ܐܵܕܼܵܡ\nܢ̣ܦܩ ܡ̣ܢ ܟܪܣܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܐܲܝܟ ܕܡ̣ܢ ܐܲܪܥܵܐ. :ܘܕܼܵܡ̇ܐ ܟܠܹܗ ܠܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ ܕܝܠܕܬ̤ ܐܲܪܥܵܐ\nܒܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܫܘܹܐ ܥܲܡ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ. :ܘܲܒܼܫܘܼܠܛܢܐ ܡܵܪܵܐ ܗ̄ܘ̣ ܕܐܵܕܼܵܡ ܘܲܕܼܝܠܕ̈ܬܗ\nܫܘܹܐ ܒܲܟܼܝܵܢܵܐ ܘܪܲܒܿ ܒܐܝܼܒܵܪܵܐ ܡ̣ܢ ܟܠ ܕܲܗܘ̤ܵܘ. :ܘܣܵܗܸܕܼ ܥܝܼܪܵܐ ܕܣܲܒܲܪ ܒܲܛܢܹܗ ܘܲܩܪܵܝܗܝ ܡܵܪܵܐ\nܒܣܲܓܿܝܼܵܐܬܼ̈ܐ ܪܲܒܿ ܡ̣ܢ ܐܵܕܼܵܡ ܐܼܵܕܼܵܡ ܕܲܬܼܪܹܝܢ. :ܘܠܵܐ ܡܸܬܼܦܲܚܲܡ ܥܲܡ ܥܒܼܝܼ̈ܕܹܐ ܕܲܪܓܼܵܐ ܕܲܡܛ̣ܵܝܗܝ\nܡܥܲܠܲܝܼ ܒܲܛܢܹܗ ܕܠܵܐ ܐܸܬܼܚܲܠܲܛ ܒܲܙܪܥ ܐ̄ܢܵܫܵܐ. :ܘܲܫܒ̣ܚܼܝ ܝܲܠܕܗ ܕܲܫܡܲܝܵܢܹ̈ܐ ܗܘ̤ܵܘ ܟܲܪ̈ܘܿܙܵܘܗܝ\nܗܘ̤ ܒܲܠܚܘܿܕܼܵܘܗܝ ܩܲܒܸܿܠ ܘܝܼܪܸܬܼ ܫܸܡ ܡܵܪܘܼܬܼܵܐ. :ܕܲܫܡܲܝܵܢܹ̈ܐ ܘܐܲܪ̈ܥܵܢܵܝܹܐ ܠܹܗ ܢܸܫܐܲܡܥܘܼܢ\nܟܝܵܢܹܗ ܣܵܗܸ̇ܕܼ ܕܐܲܪܥܵܢܵܝܵܐ ܗ̄ܘ̣ ܡ̣ܢ ܐܲܪ̈ܥܵܢܹܐ. :ܘܫܸܡ ܫܘܼܠܛܵܢܹܗ ܩܵܥ̇ܐ ܘܡܲܟܼܪܸܙ ܕܐܲܠܵܗܵܝܵܐ ܗ̄ܘ̣\nܐܲܪܥܵܢܵܝܵܐ ܗ̄ܘ̣ ܡܸܛܠ ܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܕܐ̄ܢܵܫܵܐ. :ܘܫܲܡܲܝܵܢܵܐ ܗ̄ܘ̣ ܕܲܗܘ̤ܵܐ ܥܘܼܡܪܵܐ ܠܲܐܠܵܗ ܟܠܵܐ\nܐܲܪ̈ܥܵܢܵܝܹܐ ܬܗܲܪܘ ܘܐܸܬܕܲܡܲܪܘ ܒܪܲܒܿܘܼܬܼ ܕܲܪ̈ܓܼܵܐ. :ܘܐܲܒܼܵܐ ܘܪܘܼܚܵܐ ܚܲܬܿܡܘ ܩ̈ܠܐ ܘܚܵܘܝܼܘ ܕܲܒܪܐ ܗ̄ܘ̣\nܓ̣ܒܼܵܐ ܐܝܼܙܓܲܕ̈ܐ ܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ ܘܡ̣ܢ ܦܲܓܼܪ̈ܢܐ. :ܕܢܸܗܘܘܿܢ ܦܘܼܡܹ̈ܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ\nܝܩܲܪ ܐܢܘܢ ܐܵܦ ܠܐܲܝܼܙܓܲܕ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ.","english":"And in his oneness, the beauty of the image of the hidden one shone forth. He descended, his will toward his nature, with love of the mouth. And he drew upon the leaf of his body, Adam of the two, in the order of Adam, he formed Adam with the poison of a sign. And he renewed Adam and his offspring through the son of Adam, who came forth from the womb of Adam of the two, as from the earth. And he was wholly like that first one whom the earth bore, in body and soul, equal with Adam of the two. And in authority, he was lord of Adam and his offspring, equal in nature and greater in form than all that were. And the watcher testified, who supposed in his plan and called him lord, in many things greater than Adam of the two. And he is not changed with the creatures of the rank that reached them, above his plan, which was not mingled with the seed of man. And the sons of the heavens praised, they were his heralds; he alone received and inherited the name of lordship. The heavenly and the earthly, let them hear his nature, which testifies that he is earthly from the earth. And the name of his authority cries out and proclaims that he is divine. He is earthly because of the body and soul of man. And he is heavenly, who became a dwelling for God the All. The earthly ones marveled and were astonished at the greatness of the rank. And the Father and the Spirit sealed the voices and showed that he is the son, chosen messengers from spirits and from bodies. That the heavens and the earth might be mouths concerning his coming, honor also to the messengers of his proclamation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The phrase 'Adam of the two' likely refers to the dual nature of Christ (divine and human) or to the first and second Adam (Christ).","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܒܼܚܘܼܕܵܬܹܗ ܐܲܦܨܲܚ ܐܸܢܘܿܢ ܕܲܟܼܡܝܼܪܝܼܢ","severity":"info","text":"Echoes of Genesis creation and the incarnation; 'beauty of the image of the hidden one' recalls the divine image in humanity (Gen 1:26-27) and Christ as the image of God.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܣܲܡܵܐ ܕܪܸܡܙܵܐ","severity":"info","text":"'Poison of a sign' alludes to the serpent's deception in Eden, linking the fall to the typology of Christ as the new Adam who redeems.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܚܘܼܕܵܬܹܗ ... ܘܨܵܪ̣ ... ܘܚܕܬ ... ܘܕܼܵܡ̇ܐ ... ܘܲܒܼܫܘܼܠܛܢܐ ... ܘܣܵܗܸܕܼ ... ܘܲܫܒ̣ܚܼܝ","severity":"info","text":"The passage uses a series of narrative verbs (shone, drew, renewed, was like, was lord, testified, praised) to build a typological comparison between Adam and Christ.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"Parallels Ephrem's typology of Christ as the second Adam; Narsai develops the idea of Christ's dual nature as both earthly and heavenly.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܲܒܼܵܐ ܘܪܘܼܚܵܐ ܚܲܬܿܡܘ ܩ̈ܠܐ","severity":"info","text":"The Father and Spirit sealing the voices reflects Trinitarian theology in Syriac liturgical tradition, emphasizing Christ's divine sonship.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Adam of the two' is ambiguous: it may refer to Christ's dual nature or to the first and second Adam. The reading taken is Christ as the second Adam with dual nature.","The phrase 'poison of a sign' could be interpreted as the serpent's deception or as a typological sign of Christ's redemptive act."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܘܪܲܡܪܸܡ ܐܸܢܘܿܢ ܠܲܡܒܲܕ ܩܵܢܵܘ̈ܗܝ ܠܥܹܝܢ ܚܙ̈ܝܐ\nܓ̣ܒܼܵܐ ܝܘܿܚܲܢܵܢ ܡ̣ܢ ܐܲܪ̈ܥܵܢܹܐ ܩܠܐ ܕܲܟܼܬܝܼܒܼ. :ܘܫܲܕܲܪ ܥܝܼܪܵܐ ܘܣܼܵܒܪ ܒܛܢܗ ܕܠܵܐ ܣܘܼܟܵܝܵܐ\nܗܵܘ̇ ܐܝܼܙܓܲܕܵܐ ܕܐܲܟ̣ܪܸܙ ܒܛܢܐ ܒܐܕܢܝ̈ ܡܲܪܝܲܡ. :ܗܘ̤ ܒܕܩ ܠܹܗ ܐܦ ܠܲܙܟܲܪܝܵܐ ܥܲܠ ܝܘܿܚܲܢܵܢ\nܚܲܕܼ ܪܘܼܚܵܢܵܐ ܐܲܝܬܼܝ ܣܒܪܬܼܵܐ ܕܥܲܒܕܵܐ ܘܡܵܪܵܐ. :ܘܐܲܟܼܪܸܙ ܒܲܛܢܵܐ ܠܲܒܼܬܼܘܼ ܠܘܼܬܼܵܐ ܘܠܲܥܩܲܪܘܼܬܼܵܐ\nܣܒܼܐ ܥܩܪܐ ܡܛܝܗܝ ܕܲܢܟܿܗܸܢ ܒܲܩܕܘܫ ܩܘܼܕܼܫ̈ܐ. :ܘܲܫܠܸܡ ܛܲܟܼܣܹܗ ܘܲܫ̣ܡܲܥ [ܩܵܠܵܐ] ܩܵܠܵܐ ܕܡܲܟܼܪܸܙ ܥܝܼܪܵܐ\nܒܫܘܼܒܼܚܵܐ ܪܲܒܿܐ ܚܵܘܝܼ ܢܲܦ̣ܫܹܗ ܪܘܼܚܵܢܵܝܵܐ. :ܘܙܥ ܘܐܸܬܼܒܼܠܗܝܼ ܣܵܒܼܵܐ ܥܲܩܪܵܐ ܒܙܝܼܘܹܗ ܦܲܐܝܵܐ\nܠܲܒܸܿܒܼ ܥܝܼܪܵܐ ܠܲܐܪܥܵܢܵܝܵܐ ܒܩܵܠܵܐ ܢܝܼܚܵܐ. :ܕܠܵܐ ܠܲܡ ܬܸܕܼܚܲܠ ܕܥܸܠܲܬܼ ܫܲܝܢܵܐ ܗ̣̄ܝ ܡܹܐܬܼܝܼܬܼܝ ܨܲܕܲܝܟ\nܩܲܒܸܿܠ ܟܲܣܝܵܐ ܕܼܒܼܚܵܐ ܕܐܝܼܕܲܝ̈ܟ ܘܲܕܼܪܥܝܟ. :ܘܲܫܠܚܲܢܝ ܨܹܐܕܲܝܟ ܕܐܹܦܲܢܹܐ ܠܵܟ ܐܲܓܼܪܵܐ ܕܲܥܡܠܲܝ̈ܟ\nܩܲܒܸܿܠ ܦܹܐܪܹ̈ܐ ܚܠܵܦ ܕܸܒܼܚ̈ܬܼܵܟ ܘܲܨ̈ܘܵܬܼܵܟ. :ܡ̣ܢ ܐܸܠܝܫܒܲܥ ܣܒܬܐ ܥܩܪܬܐ ܕܡܝܼܬܼܘ ܗܲܕܵܡܹ̈ܝܗ̇\nܣܵܒܼܵܐ ܥܲܩܪܵܐ ܫܡ݂ܲܥ ܩܵܠ ܒܲܛܢܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ. :ܘܐܵܘܚܸܠ ܣܲܓܿܝܼ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܕܐܲܝܟܲܢ ܬܸܗܘܸܐ\nܚܙ̣ܵܐ ܪܘܼܚܵܢܵܐ ܠܦܲܓܼܪܵܢܵܝܵܐ ܕܚܵܪ ܒܲܟܼܝܵܢܹܗ. :ܘܬܲܚܡܹܗ ܒܫܸܬܼܩܵܐ ܕܠܵܐ ܢܸܬܼܦܲܠܲܓܼ ܥܲܠ ܡܵܐ ܕܲܫܡ݂ܲܥ\nܐܲܣܪܹܗ ܥܝܼܪܵܐ ܒܲܬܼܪܹܝܢ ܪܸ̈ܓ̣ܫܵܘܗܝ ܒܡܸܠܬܐ ܘܫܸܡܥܵܐ. :ܕܢܸܗܘܹܐ ܫܸܬܼܩܹܗ ܐܵܦ ܚܲܪ ܫܘܼܬܹܗ ܣܗܵܕܹ̈ܐ ܕܝܼܠܹܗ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܒܚܸܡܬܼܵܐ ܕܥܲܠ ܦܘܼܠܵܓܼܵܐ ܟܠܵܝܗܝ ܕܲܢܡܲܠܸܠ. :ܒܥܸܠܬܐ ܐܲܣܪܹܗ ܕܡܵܐ ܕܡܸܬܼܓܲܠܝܵܐ ܢܗܲܝܡܸܢ ܟܠܢܵܫ\nܠܵܐ ܦܲܐܝܵܐ ܗ̄ܘ̣ܵܬܼ ܕܗܘ̤ ܢܸܫܬܲ ܠܹܐ ܚܸܙܘܵܐ ܕܲܚ̣ܙܵܐ.","english":"And he exalted the voice of the herald to the house of visions. He chose John from among the earthly ones, the voice that is written. And he sent the watcher and the elder in his hiddenness without meaning. That messenger who proclaimed in the hiddenness in the days of Mary. He also knocked at Zacharias concerning John. One spirit brought the gospel of the servant and the lord. And he proclaimed in the hiddenness to the barren one and to the sterile one. The sterile elder, when his time came, he entered into the holy of holies. And he completed his order and heard a voice, the voice of the watcher proclaiming. In great glory, his spiritual self was revealed. And the sterile elder trembled and was disturbed by his beautiful radiance. The watcher spoke gently to the earthly one with a gentle voice: \"Do not fear, for the cause of your salvation is my coming. Receive the mystery of the sacrifice of your hands and your arms. And stretch out toward you, that I may give you the reward of your labors. Receive the fruits in exchange for your offerings and your prayers.\" From Elizabeth, the sterile elder woman whose limbs had died, the sterile elder heard the voice of the hiddenness that is not customary. And he greatly doubted within his thought, wondering where it might be. The spirit saw the bodily one who was amazed at his vision. And he silenced him with silence, that he might not be divided over what he heard. The watcher bound his two senses with word and hearing, that his silence might be also the seal of his witnesses. It was not in anger over the division of all who speak. For the cause bound him, that what is revealed might be believed by everyone. It was not fitting that he who saw the vision should be silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܝܼܪܵܐ","severity":"info","text":"The term ܥܝܼܪܵܐ (ʿīrā) is rendered 'watcher' and refers to an angelic being, often associated with the annunciation narratives in Syriac tradition.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܲܪܝܵܐ","severity":"info","text":"The mention of Zacharias (ܙܟܲܪܝܵܐ) and John (ܝܘܿܚܲܢܵܢ) alludes to the Lucan account of the annunciation to Zechariah (Luke 1:5–23).","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܛܢܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ","severity":"info","text":"The phrase 'hiddenness that is not customary' reflects the Syriac exegetical tradition that the angelic appearance to Zechariah was extraordinary and outside the normal priestly experience.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܫܠܸܡ ܛܲܟܼܣܹܗ","severity":"info","text":"The clause 'he completed his order' marks a transition from Zechariah's priestly duty to the theophany, structuring the narrative around the disruption of liturgical routine.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܵܒܼܵܐ ܥܲܩܪܵܐ","severity":"info","text":"The repeated epithet 'sterile elder' for Zechariah parallels the earlier description of Elizabeth as 'barren one' and 'sterile one', emphasizing the couple's childlessness before John's birth.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫ̣ܡܲܥ [ܩܵܠܵܐ] ܩܵܠܵܐ","severity":"caution","text":"The text contains a possible dittography: ܘܲܫ̣ܡܲܥ [ܩܵܠܵܐ] ܩܵܠܵܐ. The bracketed ܩܵܠܵܐ may be a scribal duplication; the sense is 'he heard a voice'.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit' (ܪܘܼܚܵܢܵܐ) in the latter part is ambiguous: it may refer to the angel (watcher) or to a spiritual being distinct from the watcher. The reading taken follows the English draft in treating it as the angelic spirit."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":":ܕܠܵܐ ܢܸܗܘܹܐ ܠܹܗ ܐܲܝܟ ܟܵܪܘܿܙܵܐ ܕܲܫܒ̣ܝܼܚܵܬܹ̈ܗ\nܫܸܬܼܩܵܐ ܐܲܠܸܦ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܚܸܙܘܵܐ ܟܲܣܝܵܐ. :ܘܲܫܪܲܪ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܬܼܦܲܠܓܘܢ ܡܵܐ ܕܡܸܬܼܦܲܫܲܩ\nܝܲܪ̈ܚܹܐ ܬܸܫܥܵܐ ܐܲܣܪܹܗ ܥܝܼܪܵܐ ܒܙܲܝܢܵܐ ܕܫܸܬܼܩܵܐ. :ܥܕܲܡܵܐ ܕܐܲܦܪܝܼ ܥܘܼܒܵܐ ܥܲܩܪܵܐ ܐܲܝܟ ܫܘܼܘܕܵܝܹܗ\nܫܠܸܡ ܒܲܥܒܼܕܐ ܡ̈ܠܐ ܕܲܫ̣ܡܲܥ ܡ̣ܢ ܪܘܼܚܵܢܵܐ. :ܘܩܲܒܸܿܠ ܦܹܐܪܵܐ ܘܡܲܠܸܠ ܘܲܫܡ݂ܲܥ ܘܲܦܪܵܥ ܫܘܼܒ̣ܚܵܐ\nܟܢܝܗ ܒܲܫܡܐ ܐܲܝܟ ܡܵܐ ܕܝܼܠܸܦ ܡ̣ܢ [ܡ̣ܢ] ܓܸܠܝܵܢܵܐ. :ܚܢܢܐ ܕܡܲܟܸܪܸܙ ܪ̈ܚܡܹܐ ܕܚܵܢܹܝ̇ܢ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ\nܢܦ݂ܲܩ ܝܘܚܲܢܵܢ ܒܐܝܼܙܓܲܕܘܼܬܼܵܐ ܕܲܩܕܡ ܡܠܟܐ. :ܘܲܢܲܓܼܕܗ ܪܸܡܙܵܐ ܠܘܵܬܼ ܕܘܼܪ̈ܫܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܫܢ̈ܝܵܐ ܬܠܵܬܼܝܼܢ ܒܚܘܼܪܒܿܐ ܕܲܠܒܲܪ ܡܸܬܼܪܲܒܿܐ ܗ̄ܘ̣ܵܐ. :ܟܲܕ ܡܸܬܼܗܲܓܹܿܐ ܒܲܣܬܿܝܼܪ̈ܵܬܼܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܒܗܕܹܐ ܬܸܢܘܲܝ ܢܲܓܼܕܹܗ ܪܸܡܙܵܐ ܡ̣ܢ ܓܵܘ ܫܲܝܢܵܐ. :ܕܲܒܼܥܸܢܵܝܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܢܕܪܸܫ ܚܲܝ̈ܘܗܝ\nܠܒܲܪ ܡ̣ܢ ܐ̄ܢܵܫ̈ܐ ܡܸܬܼܪܲܒܹܿܐ ܗ̄ܘ̣ܵܐ ܒܚܹܝܠ ܚܸܟܼܡ̈ܬܼܵܐ. :ܥܕܲܡܵܐ ܕܲܩܪ̣ܵܝܗܝ ܪܘܸܚ ܓܸܠܝܵܢܵܐ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܕܢܲܚ̣ ܡ̣ܢ ܫܸܠܝܐ ܒܲܕ ܡܘܼܬܼ ܫܸܡܫܵܐ ܡ̣ܢ ܐܸܣܦܹܝܪܵܐ. ܘܢܲܓܼܕܹܗ ܠܥܵܠܡܵܐ ܒܵܬܲܪܢܘܼܗܪܵܐ ܕܕܼܵܪܘܿܙܘܼܬܹܗ:\nܒܝܘܿܪ ܕܢܵܢ ܢܗܪܐ ܦܬܼܚܗ ܠܓܲܙܵܐ ܕܡܫܕܪܢܹܗ. :ܟܲܕܼ ܩܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܬܼܵܘ ܚ̈ܛܵܝܹܐ ܣܵܒܼܘܫܘܼܩܵܢܵܐ\nܒܫܘܼܒܼܩܵܢ ܥܵܘܠܵܐ ܐܥܝܼܪ ܐܢܘܢ ܠܕܡ̈ܟܐ ܕܥܵܘܠܵܐ. ܘܢܵܕܼܘ ܛܲܒܿܝܼ̈ܥܹܐ ܠܩܵܠ ܫܘܼܒܼܩܵܢܵܐ ܕܲܕܠܵܐ ܥܡܠܵܐ. :ܗܘܬ ܒܲܪܬܼ ܩܵܠܹܗ ܐܲܝܟ ܫܝܼܦܘܪܵܐ ܒܐܸܕܢܝ̈ ܥܡܵܐ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܒܠ ܫܘܼܘܕܵܝܵܐ ܕܫܘܒܩܢ ܥܵܘ̇ܠܐ.","english":"Without meaning, he was not like a herald of his praises. Silence taught the eyes of his people a hidden vision. And he established a sign of no division of what is interpreted. Nine months the watcher bound him in the garment of silence. Until he completed the course, the root as his promise. He completed in the servant the words that he heard from the Spirit. And he received the fruit and spoke and heard and rendered praise. He was hidden in the name as he learned from the revelation. The sin of proclaiming the mercies of the sinner to the eyes of the people. John went forth in the message that precedes the king. And his messenger announced the sign to the spiritual assemblies. Thirty years in the desert that is outside the inhabited world. While he was meditating on the mysteries of the proclamation. In this, his messenger announced the sign from within the silence. That by divine dispensation he lived his life. Outside of men he was raised in the power of wisdom. Until the spirit of revelation called him to the proclamation. That he came forth from silence when the sun set from the sphere. And his messenger announced to the world after the light of his proclamation. In the river Jordan he opened the treasure of his sender. While he was crying out that sinners should come to receive forgiveness. By forgiveness of iniquity he awakened the sign to the sleepers of iniquity. And the good natures responded to the voice of forgiveness that is without labor. His voice became like a trumpet in the ears of the people. And he established the sign to the heart of the promise of forgiveness of iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܬܼܩܵܐ","severity":"info","text":"The Syriac noun šetyāqā (silence) is a key theological term in Narsai, denoting the pre-incarnate divine hiddenness from which revelation emerges.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܚܲܢܵܢ","severity":"info","text":"John the Baptist’s thirty years in the desert (line 9) echoes Luke 3:2 and patristic tradition, though the precise number is symbolic rather than strictly biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܪܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The term kārōzūtā (proclamation) is central to Narsai’s typology, linking John’s preaching to the angelic annunciation and the liturgical herald of Christ.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the angelic annunciation to John’s birth and desert life, forming a narrative bridge between the preparatory silence and the public proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܸܬܼܩܵܐ","severity":"info","text":"The motif of silence teaching vision (line 2) parallels Ephrem’s Hymns on Faith 5, where silence is a vehicle for divine knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ [ܡ̣ܢ]","severity":"caution","text":"The repeated ܡ̣ܢ (men) in line 7 may be a scribal dittography; the sense is likely 'from the revelation' as in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without meaning' (line 1) could be read as 'without signification' or 'without intention'—the English draft takes the latter, but the Syriac allows both.","The identity of 'the watcher' (line 3) is ambiguous: it may refer to the angel Gabriel or to a symbolic guardian of silence."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":":ܒܥܘܒܵܐ ܕܡ̈ܝܵܐ ܡܸܫܬܵܘܕܹܐ ܗܘ̣ܵܐ ܕܢܵܘܠܸܕܼ ܐܸܢܘܿܢ\nܘܐܲܝܟ ܕܲܒܼܟܼܘܪܵܐ ܢܚܲܕܬ ܐܢܘܿܢ ܒܲܬܝܵܒܼܘܼܬܼܵܐ. :ܐܲܪܡܝܼ ܡܨܝܼܕܲܬܵܐ ܕܒܠ ܦܸܬܓܼܵܡܵܘ̄: ܥܠ ܟܠ ܡܟܫܚ̈ܢ\nܘܚܲܒܸܫ ܐܢܘܿܢ ܠܓܼܵܘ ܡ̣ܢ ܫܸܡܥܵܐ ܕܟܪܘܙ ܟܬܹܗ. :ܒܝܲܕ ܫܘܼܒܼܩܵܒܵܐ ܓ̣ܪܓ ܐܢܘܿܢ ܐܲܝܟ ܪܲܒܼܠܸܩܛܵܐ\nܘܐܲܟܸܢ ܒܲܕܡ ܡܵܢܵܐ ܗ̣ܝ ܥܸܠܬܼܵܐ ܕܫܘܼܕܟܝ ܡܸܠܵܘܗܝ̈. :ܩ̈[...]ܐ ܡ̣ܢ ܫܸܠܝܵܐ ܘܫܲܚܠܸܦ ܩܠܹܗ ܒܐܸܕܢܲܝ̈ ܥܡܵܐ\nܕܥܒܕܼܐ ܐܝܼܬܲܝ ܘܡܫܡܫܵܢܵܐ ܕܐܲܝܢܵܐ ܕܓܼܒܼܵܢܝ. :ܐܸܙܓܲܕܵܐ ܐ̄ܢܵܐ ܕܩܕܡ ܡܠܟܐ ܕܲܟܼܬܸܒܼ ܕܐܵܬܹܐ\nܘܫܲܠܚܢܝ ܕܐܲܟܼܪܸܙ ܕܗܵܐ ܡܛܝܼ ܠܵܗ̇ ܐܲܝܟ ܣܘܼܟܵܝܵܐ. :ܒܡܲܝܵܐ ܒܲܠܚܘܿܕܼ ܦܲܩܕܢܝ ܕܐܸܬܼܠ ܫܘܼܒܼܩܵܢ ܥܵܘܠܵܐ\nܥܲܕܼ ܐܵܬܹ̇ܐ ܗܘ̤ ܘܝܵܗܸ̇ܒܼ ܪܘܼܚܵܐ ܥܲܡ ܫܘܼܒܼܩܵܢܵܐ. :ܒܡܲܝ̈ܵܐ ܘܪܘܼܚܵܐ ܡܛܲܠܸܩ ܝܲܠܪܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܡܵܘܥܹܐ ܙܲܪܥܵܐ ܪܘܼܚܵܢܵܝܵܐ ܕܚܲܝܬܼ ܡܝܼܬܹ̈ܐ. :ܒܟܼܘܼܪܵܐ ܕܪܘܼܚܵܐ ܢܵܣ̇ܟ ܨܲܠܡܵܐ ܕܐܲܣܢܝܼ ܥܵܘܠܵܐ\nܘܡܲܩܢܹܐ ܫܘܼܦܪܵܐ ܕܲܫܡܲܝܵܢ̈ܐ ܠܲܐܪ̈ܥܢܝܐ. :ܒܥܘܼܒܐ ܕܡ̈ܝܵܐ ܡܘܠܕ ܐܢܵܫܵܐ ܪܘܼܚܵܢܵܐܝܼܬ\nܟܲܕ ܡܸܬܼܒܝܢ ܒܲܫܡܵܐ ܚܲܕܬܵܐ ܒܘܼܟܼܪܹ̈ܐ ܕܼܪܘܼܚܵܐ. :ܡܚܲܪ ܪܦܲܓܼܪܵܐ ܡ̣ܢ ܥܲܒܼܕܘܼܬܼܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܦܵܪܹܩ ܢܲܦ̣ܫܵܐ ܡ̣ܢ ܚܘܼܬܼܚ̈ܵܬܹܐ ܕܲܪ̈ܓܼܝܵܓܼܬܼܵܐ. :ܫܵܒܹ̇ܩ ܥܵܘܠ̇ܐ ܘܝܵܗ̇ܒܼ ܪܘܼܚܵܐ ܐܲܝܟ ܪܲܗܒܼܘܼܢܵܐ\nܕܠܵܐ ܢܸܬܼܦܲܠܓܘܢ ܥܲܠ ܫܘܼܘܕܵܝܵܘ̈ܗܝ ܒܢܲܝ̈ ܝܵܪܬܘܼܬܹܗ. :ܩܵܐ ܒܲܝܢܵܬܼܟܼܘܿܢ ܩܵܐܸ̇ܩ ܘܲܟܣܹܐ ܡ̣ܢ ܥܝܢ̈ܝܟܘܢ\nܐܵܦܠܵܐ ܐܸܢܵܐ ܕܡܲܟܼܪܸܙ ܐ̄ܢܵܐ ܠܹܗ ܝܵܕܥ̇ ܐ̄ܢܵܐ ܠܹܗ\n:ܝܪܸܡܙܵܐ ܓܠ̣ܐ ܠܝܼ ܕܐܲܟܼܪܸܙ ܕܸܢܚܹܗ ܒܹܝܬܼ ܚܸܫܘ̈ܟܹܐ\nܕܲܒܝܲܕ ܡܸ̈ܠܲܝ ܢܸܚܙܘܿܢ ܢܘܼܗܪܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ.","english":"In the womb of waters he was confessing that he would give birth to a son. And like a firstborn, he renewed a son in his dwelling. He cast a net without a word over all the captives. And he bound a son within the hearing of the herald of his writing. By means of a sign he dragged a son like a chief lector. And he made the blood of water the cause of the confession of his words. [...] from silence and changed his voice in the ears of the people. That a servant exists and a minister of the sign of the mystery. A messenger of the king who writes that he comes. And he sent that he might proclaim that it has arrived according to the meaning. In water alone he commanded that he give remission of sin until he comes and gives spirit with remission. By water and spirit he destroys the offspring of mortality and causes to sprout the spiritual seed of life for the dead. In the womb of spirit he conceals the image of the healer of sin and makes to shine the beauty of the heavens for the earthly. In the womb of waters he gives birth to a man spiritually, while being baptized in a new name, the firstborn of spirit. He strips the body from the servitude of mortality and frees the soul from the bonds of the stages. He leaves sin and gives spirit like a raven that does not divide over his heirs. He stands before your house, knocks and hides from your eyes. Neither does he know the man who proclaims him, nor does the man know him. A sign revealed to me that he proclaims his fear in the house of darkness, that by means of words they might see the light of righteousness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"In the womb of waters he was confessing that he would give birth to a son","severity":"info","text":"The image of the 'womb of waters' (ܒܥܘܒܵܐ ܕܡ̈ܝܵܐ) evokes the baptismal font as a generative space, where the candidate is spiritually reborn. The 'son' is the baptized person, not Christ.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"sign (ܪܡܙܐ)","severity":"info","text":"The term ܪܡܙܐ (remzā) denotes a typological or sacramental sign, central to Narsai's exegetical method. Here it links the baptismal rite to the hidden mystery of redemption.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"he gives spirit with remission","severity":"info","text":"The pairing of water and spirit (ܡܲܝ̈ܵܐ ܘܪܘܼܚܵܐ) echoes John 3:5 and early baptismal liturgy, where remission of sins and the gift of the Spirit are conferred together.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"chief lector (ܪܲܒܼܠܸܩܛܵܐ)","severity":"info","text":"The 'chief lector' (rabbā leqṭā) was a liturgical officer in the East Syrian church, responsible for reading Scripture. The comparison underscores the public, declarative role of the baptismal sign.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...] from silence","severity":"caution","text":"The Syriac text is damaged at this point (indicated by ܩ̈[...]ܐ). The English draft supplies 'from silence' but the original may have read differently; the sense is conjectural.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"like a raven that does not divide over his heirs","severity":"info","text":"The raven (ܪܲܗܒܼܘܼܢܵܐ) is a rare simile in Syriac baptismal typology, possibly drawn from natural lore about ravens' feeding habits. It emphasizes the indivisible gift of the Spirit.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The damaged portion (ܩ̈[...]ܐ) leaves the exact phrase uncertain; the translation 'from silence' is a plausible reconstruction but not certain.","The identity of the 'son' (ܐܢܘܿܢ) throughout the passage could be read as the baptized individual or as a type of Christ; the context favors the former."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":":ܫܪܵܓܼܵܐ ܐܝܬܝ ܠܵܘ ܐܸܣܦܹܝܪܵܐ ܕܪܲܒܿܘܼܬܼ ܫܸܡܫܵܐ\nܘܠܵܐ ܡܸܬܼܦܲܝܡ ܨܸܡܚܵܐ [ܕܫܸܡܫܵܐ] ܥܲܡ ܪܲܒܿܘܼܬܹܗ. :ܙܥܘܿܪܢܵܐ ܡܸܢܹܗ ܕܠܵܐ ܡܘܼܫܚ̈ܬܼܵܐ ܘܕܲ ܠܵܐ ܟܲܝܠܵܐ\nܘܠܵܐ ܫܵܘܹ̇ܐ ܐ̄ܢܵܐ ܐܵܦܠܵܐ ܕܐܸܫܪܹܐ ܣܐܘܿܢܵܐ ܕܪ̈ܓܼܠܵܘܗܝ. :ܡ̣ܢ ܡܵܘܗܲܒܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܥܘܼܬܼܪܹܗ ܝܲܗ̣ܒ ܠܝܼ ܩܲܠܝܼܠ\nܘܲܥܬܼܪܘ ܪ̈ܓ̣ܫܲܝ ܡ̣ܢ ܣܝܼܡ̈ܬܼܵܐ ܕܟܲܣܝܼܘܼܬܼ ܚܘܼܒܹܿܗ. :ܠܢܸܬܼܪܵܐ ܙܥܘܿܪܵܐ ܕܪܚܵܐ ܕܡܸܢܹܗ ܫܘܵܘ ܚܘܼܫܵܒܲܝ̈\nܘܲܩܢܹ̇ܝܬܼ ܚܲܝܠܵܐ ܠܟܼܵܪܘܿܙܲܘܼܬܼܵܐ ܕܲܣܬܝܼܪ̈ܵܬܹܗ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܪܵܪܘܿܙܘܼܬܼܵܐ ܥܨܢܝ ܓܸܠܝܵܢܵܐ\nܘܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ ܪܗܝܼܒܼ ܗܘܹ̇ܝܬܼ ܕܐܹܦܘܿܩ ܘܐܸܓܼܡܘܿ ܪܡܸܠܵܘ̈ܗܝ. :ܘܟܲܕ ܛܵܒܼ ܦܪܫܢܝ ܠܲܫܠܝܼܚܘܼܬܼܵܐ ܕܟܼܵܪ ܘܿܙܘܼܬܹܗ\nܠܵܐ ܨܒܼܵܐ ܚܘܝܬܝ ܙܝܼܘܹܗ ܕܐܲܦܘ̈ܵܗܝ ܐܸܠܵܐ ܒܐ̄ܪܵܙܵܐ. :ܠܵܘ ܒܲܚܙܵܬܼܵܐ ܕܪ̈ܓܼܫܹܐ ܕܲܠܒܲܪ ܝܵܕܲܥ̇ ܐ̄ܢܵܐ ܠܹܗ\nܒܪܘܼܚܵܐ ܝܲܗ̄ܒ̣ ܠܝܼ ܐܸܬ̤ܵܐ ܓܠܝܼܬܼܵܐ ܕܐܸܠܲܦ ܡܲܢ̣ܘ. :ܗܵܘ̇ ܕܐܸܡ݂ܲܪ ܠܝܼ ܕܐܲܟܼܪܸܙܝܲܠܕܵܐ ܕܡܲܠܡܕܼܝܼܬܼܵܐ\nܛܘܼܦ̣ܣܵܐ ܕܝܵܘܢܵܐ ܨܵܪ̣ ܚܵܘܝܼ ܠܝܼ ܒܪܘܼܚ ܓܸܠܝܵܢܐ. ܗܵܕܹܐ ܓܠ̣ܐ ܠܝܼ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܐܲܝܟ ܒܲܝܬܵܝܵܐ. :ܕܐܲܝܢܵܐ ܕܚܵܙܹ̇ܝܬܿ ܕܢܵܣܸ̇ܒ̣ ܗܘ̤ܝܘܼ ܡܵܪܵܐ\n:ܐܵܦ ܗ̤ܝ ܥܸܠܬܼܵܐ ܕܐܲܟܼܪܸܙ ܘܐܲܡܸܕܼ ܡܸܛܠ ܗܵܕܐ ܗ̤ܝ\nܕܐܸܕܪܘܫ ܐܘܼܪܲܚܵܐ ܕܢܸܪܕܘܢ ܐ̄ܢܵܫ̈ܐ ܠܘܵܬܼ ܓܸܠܝܵܢܹܗ. :ܗܵܐ ܡܲܢܲܥ ܠܹܗ ܘܲܩܪܸܒܼ ܡܸܟܲܝܠ ܕܢܚܵܐ ܕܢܘܼܗܪܹܗ\nܢܸܡܪܘܿܩ ܟܠܢܵܫ ܣܲܢܝܘܼܬܼ ܢܲܦ̣ܫܹܗ ܕܠܵܐ ܢܸܬܼܒܲܛܪܲܓܼ. :ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ ܐܲܚܝܼܕܼ ܒܐܝܼܕܹܗ ܠܒܼܘܼܚܪܵܢ ܐ̄ܢܵܫ̈ܐ\nܘܐܲܝܢܵܐ ܕܛܵܠܸ̇ܡ ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܒܹܗ ܦܵܣܸ̇ܩ ܠܹܗ.","english":"He brought a lamp, the measure of the greatness of the sun, and the radiance of the sun is not comparable with his greatness. A small portion from him, without measure and without limit, and not equal to a particle of the dust that settled on the soles of his feet. From the gift of the greatness of his wealth, he gave me a little, and my senses were enriched from the hidden treasures of his love. The small portion of the spirit from him equaled my thoughts, and I cried out power to the proclamation of his mysteries. Beyond the order of proclamation, revelation was difficult, and from within the womb I feared to go out and gather his limbs. And when the discernment of the proclamation of his herald was good, I did not wish to show the splendor of his face except in mystery. Not by the sight of the external senses does a person know him; in spirit he gave me a clear sign of the alphabet of baptism. That which he said to me: \"Proclaim the birth of the teaching,\" the pattern of the dove showed me in a revelation of spirit. This he revealed to me mysteriously, as a householder: that I saw where the Lord was taking. Also the reason why he proclaimed and confirmed is this: that the way of the feet of men might be directed toward his revelation. Behold, he has arrived and drawn near, the measure of the light of his splendor; let every man go out to meet him, his self without hesitation. The sword of the spirit is held in his hand to burn men, and where it strikes, the fruits of glory are cut off by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܬ̤ܵܐ ܓܠܝܼܬܼܵܐ ܕܐܸܠܲܦ ܡܲܥܡܘܿܕܝܼܬܵܐ","severity":"info","text":"The phrase 'clear sign of the alphabet of baptism' (ܐܸܬ̤ܵܐ ܓܠܝܼܬܼܵܐ ܕܐܸܠܲܦ ܡܲܥܡܘܿܕܝܼܬܵܐ) uses ܐܸܠܲܦ (alaph) to denote the elementary letters of baptismal instruction, a common Syriac metaphor for foundational Christian teaching.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܦܣܵܐ ܕܝܵܘܢܵܐ","severity":"info","text":"The 'pattern of the dove' (ܛܘܼܦܣܵܐ ܕܝܵܘܢܵܐ) alludes to the Holy Spirit descending as a dove at Jesus' baptism (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32), a standard typology in Syriac baptismal theology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The 'sword of the spirit' (ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ) evokes the imagery of spiritual warfare and purification common in Syriac homilies, where the Spirit's sword cuts away sin and ignorance, leading to the 'fruits of glory' (ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ).","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܪܵܪܘܿܙܘܼܬܵܐ","severity":"info","text":"The phrase 'beyond the order of proclamation' (ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܪܵܪܘܿܙܘܼܬܵܐ) marks a structural shift from the preceding narrative of baptismal typology to a personal, mystical revelation, emphasizing the ineffability of the divine mystery.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ","severity":"info","text":"The image of fearing to 'go out from within the womb' (ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ) parallels Narsai's frequent use of birth metaphors for the emergence of divine truth, echoing earlier passages in this homily where the waters 'give birth' to a son.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܟܼܪܸܙ ܘܐܲܡܸܕ","severity":"info","text":"The verbs 'proclaim and confirm' (ܐܲܟܼܪܸܙ ܘܐܲܡܸܕ) reflect the liturgical function of Narsai's homilies, which were delivered in the context of baptismal catechesis and later received as authoritative expositions of Syriac Christian doctrine.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ܡܵܪܵܐ) in 'where the Lord was taking' is ambiguous; it may refer to Christ or to the divine economy of revelation.","The phrase 'the measure of the light of his splendor' (ܡܲܢܲܥ ܕܢܚܵܐ ܕܢܘܼܗܪܹܗ) could be read as a reference to the baptismal candidate or to Christ himself; the text does not resolve this."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":":ܚܲܝܵܐ ܗ̣̄ܝ ܡܸܠܬܹܗ ܘܐܵܦ ܚܲܪ ܝܼܦܵܐ ܛܵܒ̣ ܡ̣ܢ ܣܲܝܦܵܐ\nܘܥܵܐ ܠܵܐ ܒܨܵܬܼܗ̇ ܠܓܼܵܘ ܡ̣ܢ ܪܸ̈ܓܼܫܹܐ ܕܙܵܘ̈ܥܝ ܢܲܦ̣ܫܵܐ. :ܡܵܪܵܐ ܗ̄ܘ̣ ܕܥܲܠ ܟܠ ܘܐܵܦ ܕܲܝܢ̇ܵܐ ܕܚܲܝܹ̈ܐ ܘܡܝܼ̈ܬܐ\nܘܲܒܼܒܼܘܼܚܪܵܢܹܗ ܥܬܝܼܕܼ ܕܲܢܦ̣ܪܫ ܛܵܒ̈ܐ ܘܒܼܝ̈ܫܹܐ. :ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܵܐ ܕܪܸܫܢܘܼܬܹܗ ܣܝܼܡ ܟܠ ܫܘܼܠܛܵܢ\nܘܡܡܠܟ ܪܸܡܙܗ ܥܲܠ ܪ̈ܘܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܹܝܐ. :ܬܵܘ ܢܲܟܼܬܸܒܼ ܠܹܗ ܢܲܦ̣ܫܵܐ ܘܦܲܓܼܪܵܐ ܒܲܟܼܣܸܦ ܪܹܫܵܐ\n:ܘܲܢܩܲܪܸܒ̣ ܠܹܗ ܫܲܦܝܘܼܬܼ ܢܲܦ̣ܫܵܐ ܚܠܵܦ ܡܲܕܲܐܬܼܵܐ\n:ܐܘ ܟܵܪܘܿܙܵܐ ܕܲܡܠܒܒܼ ܗ̄ܘ̣ܵܐ ܘܲܡܕܲܚܸܠ ܗ̄ܘ̣ܵܐ\n:ܘܚܘܼܒܵܐ ܘܩܸܢܛܵܐ ܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܩܵܠܹ̈ܐ ܕܟܵܪܘܿܙܘܼܬܹܗ\n:ܡܲܕܪܸ ܙܪ̈ܲܚܡܹܐ ܒܲܫܡܹܗ ܘܩܵܠܹܗ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ\nܘܡܲܪܡܹܐ ܦܓܼܘܼܕ̈ܐ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ ܒܦܘܼܡ ܡܲܪ̈ܚܹܐ. :ܙܒܝܼܦ ܐܲܝܟ ܫܲܒܼܛܵܐ ܠܘܼܩܒܲܠ ܥܵܘܠܵܐ ܕܲܡܢܓܼܕܼ ܠܹܗ\nܘܡܲܟܼܪܸܙ ܣܲܒܼܪܵܐ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܒܝܲܕܼ ܟܘܼܢܵܝܹܗ. :ܫܡܹܗ ܡܸܬܼܦܲܫܲܩ ܚܢܵܢܵܐ ܕܚܵܐ̇ܢ ܠܐ̄ܢܵܫ̈ܐ ܡܲܓܢ\nܘܲܠܛܝܼܫ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ ܐܲܝܟ ܬܵܒܼܘܥܐ. :ܥܛ̇ܐ ܒܲܫܡܹܗ ܫܛܵܪܵ ܐ̄ܢܵܫܘܼܬܼܵܐ ܕܚܵܒܼܘܒܲܚܛܝܼܬܼܵܐ\nܘܡܲܟܿܬܸܒܼ ܐ̄ܢܵܫ̈ܐ ܕܢܸܗܘܘܿܢ ܥܒ̈ܕܐ ܠܡܫܕܪܢܗ. :ܢܚܸܬܼܘ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܒܲܕܼ ܡܘܼܬܼ ܡܸܛܪܵܐ ܠܐܲܪܥܵܐ ܕܐ̄ܢܵܫ̈ܐ\nܘܪ̈ܲܓܼܝܼ ܐܸܢܘܿܢ ܒܡܸܠܲܬܼ ܦܘܼܡܹܗ ܠܡܸܬܲܠ ܦܹܐܪܹ̈ܐ. :ܩܥ̣ܵܐ ܡ̣ܢ ܫܸܠܝܵܐ ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܡܲܠܸܠ ܥܲܡܹܗ\nܕܗܵܐ ܠܲܡ ܐܸܡܪܵܐ ܡܕܲܢܹܐ ܡܘܼܡܹ̈ܐ ܘܫܵܒܸ̇ܩ ܚܵܘܒܹ̈ܐ. :ܗܵܢܵܘ̇ ܕܐܸܡ̄ܪܹܬܼ ܒܵܬܲܪܚܐܬܹ̇ܐ ܘܩܲܕܡܝܼ ܗ̄ܘ̣ ܡܹܢܝ\nܘܠܵܐ ܝܵܕܲܥ̇ܢܵܐ ܕܐܲܝܟܲܢ ܐܸܒܪܹܝܘܗܝ ܕܩܲܫܝܼܫ ܘܲܛܠܹܐ.","english":"His word is life, and sharper than a sword.  \nAnd it enters not through the ears, from the senses of the soul.  \nHe is Lord over all, and judge of the living and the dead,  \nand at his judgment he is ready to separate the good and the evil.  \nUnder the authority of his dominion is placed all authority,  \nand his command rules over spirits and bodies.  \nHe writes the soul and the body on the head's coin,  \nand offers the purity of the soul in place of the offering.  \nHe was a herald who made hearts tremble and caused fear,  \nand love and zeal filled the voices of his proclamation.  \nHe sows seeds in his name, and his voice in the ears of all people,  \nand casts commands of judgment into the mouth of the sick.  \nHe is stretched like a rod against the iniquity that confronts him,  \nand proclaims hope to the poor who hope through his staff.  \nHis name is spread as a covering for the one who sins among mortal men,  \nand he brandishes the sword of the word of his mouth like a torrent.  \nHe covers with his name the debt of humanity, the sin of the guilty,  \nand writes men who are servants to his messenger.  \nHis words fall like rain upon the earth of men,  \nand they become wet with the word of his mouth to bear fruit.  \nHe cried out from silence with a spirit of revelation that spoke with him:  \n\"Behold, the lamb purifies blemishes and forgives sins.\"  \nThis is what I said after the beginning, and he is the same from before,  \nand it is not known how he begot the elder and the young.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The line 'His word is life, and sharper than a sword' echoes a common Syriac trope of the Word as both life-giving and judicial, blending Christological and moral imagery.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܬܹܗ","severity":"info","text":"The Syriac term ܡܸܠܬܹܗ (mellteh) means 'his word' and carries theological weight in Syriac tradition, often referring to the divine Logos or Christ as the Word.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Behold, the lamb purifies blemishes and forgives sins","severity":"info","text":"This phrase alludes to Christ as the Lamb of God who takes away sins, a theme rooted in John 1:29 and Isaiah 53, common in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the herald (ܟܵܪܘܿܙܵܐ) and proclamation reflects the Syriac liturgical context of the deacon or preacher announcing the Gospel, especially during Epiphany.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of declarative statements about the Word's power to a narrative of the herald's actions, culminating in a direct quotation from the herald.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"how he begot the elder and the young","severity":"caution","text":"The final line is ambiguous: it may refer to the paradoxical generation of Christ (elder and young) or to a textual corruption; the Syriac ܩܲܫܝܼܫ ܘܲܛܠܹܐ suggests a contrast between old and young.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'how he begot the elder and the young' is ambiguous: it may refer to Christ's dual nature as both pre-existent and incarnate, or it may be a textual corruption. The reading taken is that it reflects a theological paradox common in Syriac Christology."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܛܠܹܐ ܡܸܢܝ ܒܲܛ[...] ܝܼܠܝܼܕܘܼܬܹܗ ܒܪܘܼܟܵܒܼ ܦܲܓܼܪܵܐ\nܘܩܲܫܝܼܫ ܗ̄ܘ̣ ܡܸܢܝ ܒܲܥܬܼܝܕܬܼ̈ܐ ܕܣܘܼܪܝ ܐܪ̈ܙܘܗܝ. :ܡܲܢ̣ܘ ܕܛܠܹܐ ܡ̣ܢ ܝܘܿܚܲܢܵܢ ܥܘܼܪ̈ܠܝ ܠܸܒܿܐ\nܘܲܐܝܟܲܢ ܩܲܫܝܼܫ ܘܐܵܬܹ̇ܐ ܠܚܵܪܬܼܵܐ ܓܠܵܘ ܘܒܲܕܡܘ ܠܝܼ. :ܠܡܲܢ̣ܘ ܒܵܪܹܐ ܓܲܒܼܪܵܐ ܕܐܬܹ̇ܐ ܒܵܬܲܪܡܠܵܘܗܝ\nܘܲܠܡ̇ܢ ܟܲܢܝܼ ܐܸܡܪܵܐ ܚܲܝܵܐ ܘܫܵܩܸ̇ܠ ܥܵܘܠܵܐ. :ܐܸܢ ܚܲܝܼܕܵܐ ܢܚܸܬܼ ܘܐܸܬܼܓܲܫܲܡ ܘܲܗܘ̤ܵܐ ܒܸܣܪܵܐ\n:ܡܵܢܲܐ ܗ̄ܝ̣ ܕܐܲܠܨܲܬܼ ܕܲܒܼܝܲܕܼ ܒܸܣܪܵܐ [...]ܕܲܟܹܿܐ ܥܵܘܠܲܢ\n:ܠܡ̇ܢ ܠܵܐ ܫܲܩܠܹܗ ܠܥܵܘܠܵܐ ܕܓܸܢܣܲܢ ܒܐܲܠܵܗܘܼܬܹܗ\nܥܕܲܡܵܐ ܕܬܲܚܬܝܼ ܫܘܼܒܼܚܹܗ ܪܲܒܿܐ ܠܘܵܬܼ ܫܝܼܛܘܼܬܼܵܐ. ܘܲܟܒܲܪ ܚܲܝܠܵܐ ܕܪܲܒ ܡ̣ܢ ܕܝܼܠܹܗ ܩܢܹܐ ܗ̄ܘ̣ܵܐ ܒܸܣܪܵܐ. ܘܡܸܛܠ ܗܵܕܹܐ ܫܲܚܠܸܦ ܝܵܬܹܗ ܕܢܙܟܐ ܒܫܝܛܐ\n:ܚܣ ܠܵܐ ܬܸܗܘܹܐ ܕܗܵܕܐ ܢܹܐܡܲܪ ܐܵܘܢܸܬܼ [...]ܒܼ\nܕܚܹܝܠ ܐܝܼܬܼܘܼܬܹܗ ܣܢܝܼܩ ܥܲܠ ܚܲܝܠܵܐ ܕܒܸܣܪܐ ܫܝܼܛܵܐ. :ܒܸܣܪܵܐ ܗ̄ܘ̣ ܕܝܼܪܸܒܼ ܘܲܩ̣ܢܵܐ ܚܲܝܠܵܐ ܒܝܲܕܼ ܐܝܼܬܼܘܼܬܼܵܐ\n:ܠܵܘ ܐܝܼܬܼܘܬܼܵܐ ܩܢܵܬ̤ ܥܘܼܕܼܪܵܢܵܐ ܡ̣ܢ ܡܵܝܘܿܬܼܵܐ\n:ܠܦܲܓܼܪܵܢܵܝܵܐ ܠܒܸܘ ܨܒܼܝܵܢܵܐ ܐܸܠܵܗܵܝܵܐ\nܘܲܙܟܼܵܐ ܘܙܲܟܿܝܼ ܠܲܟܢܵܘ̈ܬܹܗ ܒܚܹܝܠ ܢܵܣܘܿܒܹܗ. ܠܹܗ ܗܘ̤ ܟܢܝܼ ܐܸܡܪܵܐ ܕܲܟܼܝܵܐ ܒܪܹܗ ܕܲܙܟܲܪܝܵܐ:\nܕܲܒܼܝܲܕ ܕܸܒܼܚܹܗ ܡܕܲܟܲܐ ܡܘܼܡܹ̈ܐ ܕܲܒܢܲܝ̈ ܓܢܣܹܗ. :ܠܵܐ ܬܘܼܒܼ ܫܲܡ݂ܲܗ ܘܲܩܪ̣ܵܐ ܓܲܒ̣ܪܵܐ ܕܼܵܐܬܹ̇ܐ ܒܚܲܪܬܼܵܐ\nܕܲܒܼܫܘܼܠܵܡܵܐ ܕܙܲܒܼܢܹ̈ܐ ܕܵܢܝܼ̇ܝ ܘܲܡܚܲܪܲܪ ܟܠ. :ܡܸܛܠܵܬܹܗ ܗܘ̤ܐ ܟܸܢܵܪܵܐ ܠܪܘܼܝܝ ܓܸܠܝܵܢܵܐ\nܕܒܹܗ ܢܸܬܼܚܲܬܡܘܢ ܩ̈ܠܐ ܫܚܝܼܩܹ̈ܐ ܕܲܢܒ̣ܝܘܼܬܼܵܐ. :ܓܠ̣ܐ ܠܹܗ ܪܘܚܵܐ ܘܚ̣ܙܝܗܝ ܕܐܵܬܹ̇ܐ ܘܲܣܘܲܚ̣ ܠܐܘܼܪܥܹܗ\nܘܲܚܕܝܼ ܕܲܚ̣ܙܵܐ ܣܲܒܼܪܵܐ ܕܪܵܓܘܼܗܝ ܢܒܼܝܹ̈ܐ ܘܡܼ̈ܠܟܹܿܐ.","english":"He is young from the milk of [...] his birth in the union of the flesh,\nand he is old from the future things of the mysteries of his secrets. He is young from John the circumciser of hearts,\nand like an old man he comes to the end, revealing and resembling me. To the young man, the hero who comes after him,\nand to the old man, the living lamb who takes away iniquity. The unique one descended and became incarnate and became flesh.\nWhat is the necessity that compelled the flesh [...] to cleanse iniquity?\nWhy does he not take away the iniquity of the people by his divinity,\nuntil he places his great glory beside madness? And the power that is greater than his own stood in the flesh. And because of this, he changes the sign of the victor by madness.\nBeware lest this be said, an answer [...] that\nthe power of his essence is superior to the power of mad flesh. It is the flesh that grew and stood, power through the essence.\nIt is not the essence that stood, receiving help from the mortal.\nTo the corporeal, he puts on a divine will,\nand he conquers and triumphs over his adversaries by the power of his thought. To him, the old man, the pure lamb, the son of Zechariah,\nwho by his sacrifice cleanses the stains of the sons of his people. No longer does he name and call the man who comes at the end,\nwho at the conclusion of the sacrifices judges and frees all. His reasons become a crown for the spirit of revelation,\nby which the hidden voices of prophecy are sealed. The spirit revealed to him and saw him coming, and prepared his way,\nand rejoiced when he saw the hope of his great ones and kings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܪ̈ܠܝ ܠܸܒܿܐ","severity":"info","text":"The phrase 'circumciser of hearts' (John the Baptist) echoes a Syriac typological trope: John's circumcision of the heart prefigures Christian baptism.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܡܪܵܐ ܚܲܝܵܐ","severity":"info","text":"The 'living lamb' (ܐܸܡܪܵܐ ܚܲܝܵܐ) alludes to Christ as the sacrificial Lamb of God, a key Johannine and Pauline image (John 1:29, 1 Cor 5:7).","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܒܼܝܲܕ ܕܸܒܼܚܹܗ","severity":"info","text":"The 'sacrifice' (ܕܸܒܼܚܹܗ) of the pure lamb refers to Christ's atoning death, a central theme in Narsai's liturgical poetry for Epiphany.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܠܹܐ ... ܘܩܲܫܝܼܫ","severity":"info","text":"The antithesis 'young ... and old' structures the passage as a series of paradoxes contrasting Christ's temporal and eternal natures.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܛ[...]","severity":"caution","text":"The Syriac text has a lacuna after ܒܲܛ, likely ܒܲܛܠܝܼܐ (milk) or similar; the English draft supplies 'milk' plausibly but without manuscript support.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܲܒܼܝܲܕ ܕܸܒܼܚܹܗ ܡܕܲܟܲܐ ܡܘܼܡܹ̈ܐ","severity":"info","text":"The cleansing of 'stains' (ܡܘܼܡܹ̈ܐ) by sacrifice reflects Narsai's liturgical context, where Christ's blood purifies the faithful in baptismal typology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܒܲܛ leaves the exact noun uncertain; 'milk' is a plausible restoration but not certain.","The phrase 'resembling me' (ܘܲܒܲܕܡܘ ܠܝܼ) is ambiguous: it may refer to the speaker (Narsai) or to a generic 'me' (the believer)."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":":ܚܙܵܐ ܕܐܲܝܟ ܟܠܢܵܫ ܐܵܬܹ̇ܐ ܨܹܐܕܼܵܘܗܝ ܕܢܸܥܡܸܕ ܡܸܢܹܗ\nܘܫܲܪܝܼ ܕܲܢܦܝܼܣ ܕܗܘ̤ ܠܹܗ ܢܲܥܡܸܕܼ ܘܠܵܘ ܗܘ̤ ܡܸܢܹܗ. :ܐܸܢܵܐ ܣܢܝܼܩ ܐ̄ܢܵܐ ܕܡܸܢܵܟ ܐܸܥܡܸܕ ܐܲܝܟ ܚܲܣܝܼܪܵܐ\nܠܵܘ ܕܐܢ̄ܬܿ ܬܹܐܬܹܐ ܠܘܵܬܼ ܡܸܣܟܹܿܢܵܐ ܡܸܥܬܲ ܪܡܢܗ. :ܐܲܢ̄ܬܿ ܡܲܒܿܘܥܵܐ ܐܢ̄ܬܿ ܕܡܫܩܹܐ ܚܲܝܹ̈ܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܡܵܢܵܐ ܣܢܝܼܩ ܐܲܢ̄ܬܿ ܕܢܸܬܼ ܡܲܠܐ ܠܵܟ ܡ̣ܢ ܡܵܝܘܿܬܼܵܐ. :ܐܲܢ̄ܬܹ ܩܲܪܝ̣ܫ ܐܲܢ̄ܬܿ ܘܒܼܵܟ ܡܸܬܿܕܲܟܝܢ ܛܲܡܲܐܝ̈ ܢܲܦ̣ܫܵܐ\nܘܐܲܝܟܲܢ ܒܵܥ̇ܝܬܿ ܕܘܼܟܵܝ ܢܲܦ̣ܫܵܐ ܡܕܲܟܹܿܐ ܡܘܼܡܹ̈ܐ. :ܕܝܼܠܵܟ ܓܲܙܵܐ ܕܟܼܠ ܚܸܟܼ̈ܡܵܬܼܵܐ ܘܲܣܬܝܼܪ̈ܝܬܐ\nܡܵܢܵܐ ܝܵܠܸ̇ܦ ܪܲܒܿܐ ܡܸܗܝܪܵܐ ܡ̣ܢ ܬܲܠܡܝܼܕܹܗ. :ܐܲܢ̄ܬܿ ܢܗܝܼܪܵܐ ܕܡܲܢܗܲܪ ܟܠܵܐ ܒܢܘܼܗܪܵܐ [ܒܢܘܼܗܪܵܐ] ܕܐܲܦܵܘ̈ܗܝ\nܡ̇ܢ ܚܵܫܲܚ̇ ܠܵܟ ܕܠܩܵܐ ܙܥܘܿܪܵܐ ܫܪܵܓܵܐ ܕܡܸܠܲܬܼ. :ܕܝܼܠܵܟ ܝܲܡܵܐ ܫܦܝܼܥܵܐ ܕܪ̈ܚܡܹܐ ܕܲܡܸܫܝܼܓ ܥܵܘܠܵܐ\nܡ̇ܢ ܡܲܣܚܹܐ ܐܲܢ̄ܬܿ ܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܵܟ ܒܡܲܝ̈ܐ ܫܚܝܼܡܹ̈ܐ. :ܫܒܼܘܿܩ ܠܵܡ ܗܵܫܵܐ ܦܲܢܝܼ ܡܲܠܟܿܐ ܠܘܵܬܼ ܟܵܪܘܿܙܵܐ\nܗܵܟܲܢ ܝܵܐܹ̇ܐ ܕܒܼܝܼ ܬܸܬܼܡܲܠܐ ܙܲܕܝܼܩܘܼܬܼܵܐ. :ܫܒ̣ܘܿܩ ܠܵܐ ܬܸܓܼܠܹܐ ܪܲܒܿܘܼܬܼܝ ܘܐܝܼܩܵܪܝ ܠܥܹܝܢ ܚܲܙ̈̇ܝܐ\nܥܲܕ ܣܵܥܲ̇ܪ ܐ̄ܢܵܐ ܘܲܡܫܲܡܠܹܐ ܐ̄ܢܵܐ ܟܠ ܡܵܐ ܕܲܟܼܬܼܝܼܒܼ. :ܫܒܼܘܿܩ ܥܵܡܸ̇ܕܼ ܐ̄ܢܵܐ ܐܲܝܟ ܚܲܣܝܼܪܵܐ ܣܢܝܼܩ ܥܲܠ ܪ̈ܲܚܡܹܐ\nܕܐܸܓܼܡܘܿܪ ܒܩܢܘܿܡܝ ܚܲܣܝܼܪܘܼܬܼܵܐ ܐܓܸܢܵܣܵܐ ܕܐ̄ܪܵܫ̈ܐ. :ܡܸܢܹܗ ܕܓܸܢܣܐ ܕܚܵܒܼ ܠܲܚܛܝܼܬܐ ܐܝܼܬܲܝ ܐܸܢܵܐ\nܫܒܼܘܿܩ ܦܵܪܲܥ ܐ̄ܢܵܐ ܫܛܵܪܵܐ ܕܲܟܼܬܲܒܼ ܐܵܕܼܵܡ ܒܲܥܕܸܢ. :ܡ̣ܢܹܗ ܕܡܸܕܼܪܵܐ ܕܓܲܪܦܘܼܗܝ ܚܲܫܹ̈ܐ ܐܝܼܬܼܵܘܗܝ ܪܘܼܟܵܒ̣ܝ\nܫܒܼܘܿܩ ܫܵܓ̇ܪ ܐ̄ܢܵܐ ܪܲܦܝܘܼܬܼ ܛܝܼܢܹܗ ܒܢܘܼܪܵܐ ܘܪܘܼܚܵܐ.","english":"He sees that like a youth he comes toward him to baptize him, and he begins to be distressed that it is he who baptizes and not he who is from him. But the old man says: From you I shall be baptized like a deficient one, not that you should come to the poor one from his height. You are the spring, you who give life to the dead; how does the old man say that you should be filled from the dead? You are holy, you, and by you the stains of the soul are cleansed; and as you wish, the purification of the soul cleanses the blemishes. Yours is the treasure of all wisdoms and mysteries; how does the great one learn from his disciple, the swift one? You are the one who illuminates all with the light of his face; why do you need, for the sake of a little one, the lamp of the word? Yours is the vast sea of mercies that drowns iniquity; how does the greatness of your glory thirst for stale waters? Leave now, O king, go to the herald; thus it is fitting that righteousness be fulfilled through me. Leave, do not reveal my greatness and my honor to the eyes of the beholders, until I accomplish and fulfill all that is written. Leave, let me be baptized like a deficient old man upon the mercies, that I may complete in my person the deficiency of the nature of the heads. From the race that sinned against sins, I am the father; leave, let me pay the note that Adam wrote in the past. From the debt of the sweat of his limbs, pains are his riders; leave, let me shake off the slackness of his flight with fire and spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܝܼܪܵܐ","severity":"info","text":"The term ܚܲܣܝܼܪܵܐ (deficient one) is a key self-designation of Christ in this passage, contrasting his divine fullness with the ritual need for baptism. It echoes the Syriac theological motif of the 'economy of deficiency' in the incarnation.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܛܵܪܵܐ ܕܲܟܼܬܲܒܼ ܐܵܕܼܵܡ","severity":"info","text":"The 'note that Adam wrote' alludes to the Syriac tradition of Adam's debt of sin inherited by humanity, a theme found in early Syriac writers such as Ephrem and developed in Narsai's typology of Christ as the second Adam who redeems the original debt.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"John the Baptist","severity":"info","text":"The dialogue between Christ and John the Baptist reflects a common homiletic device in Syriac epiphany hymns, where John hesitates to baptize Christ due to his perceived superiority. This motif appears in earlier Syriac liturgical poetry.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܒܼܘܿܩ ... ܫܒܼܘܿܩ","severity":"info","text":"The repeated imperative ܫܒܼܘܿܩ ('Leave!') structures the passage as a series of Christ's commands to John, each followed by a reason. This rhetorical pattern emphasizes Christ's voluntary humility and the typological fulfillment of salvation history.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܡܵܐ ܫܦܝܼܥܵܐ ܕܪ̈ܚܡܹܐ","severity":"info","text":"The image of Christ as a 'vast sea of mercies that drowns iniquity' parallels similar imagery in Ephrem's Hymns on Faith (e.g., Hymn 5), where Christ's mercy is an ocean that overwhelms sin. Narsai adapts this to the baptismal context.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܢܘܼܗܪܵܐ [ܒܢܘܼܗܪܵܐ]","severity":"caution","text":"The phrase ܒܢܘܼܗܪܵܐ [ܒܢܘܼܗܪܵܐ] contains a probable dittography in the manuscript, repeating 'in the light'. The sense is clear: Christ illuminates all with the light of his face, but the repetition may indicate a scribal error.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poor one' (ܡܸܣܟܹܿܢܵܐ) in line 2 is ambiguous: it may refer to John the Baptist humbly describing himself, or to humanity collectively. The reading taken follows the context of John's self-deprecation.","The phrase 'nature of the heads' (ܐ̄ܪܵܫ̈ܐ) in line 14 is obscure; it may refer to the 'heads' of the human race (Adam and Eve) or to 'principles' (archetypes). The translation opts for the former, given the Adam typology."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"ܡ̣ܢ ܛܘܼܗܡܵܐ ܐܢܵܐ ܕܒܠܥܗ ܡܵܘܬܿܐ ܘܟܼܵܡ ܥܲܠ ܚܲܝܵܘ̈ܗܝ. ܫܒܼܘܿܩ ܢܵܚܹ̇ܬܼ ܐ̄ܢܵܐ ܒܐܵܪܵܙܵܐ ܠܡܵܝ̈ܐ ܘܡܲܣܸܩ ܐ̄ܢܵܐ ܠܗ. :ܒܲܪ ܓܸܢܣܵܐ ܐ̄ܢܵܐ ܕܲܫܒܹܐ ܠܒܝܼܫܵܐ ܒܝܲܕܼ ܚܹܐܪܘܼܬܹܗ\nܐܹܦܘܿܩ ܐܲܦܢܹܐ ܫܒܼܝܼܬܼܵܐ ܕܥܲܡܲܢ ܡ̣ܢ ܡܵܪܘܿܕܸܵܐ. :ܫܛܵܪܵܐ ܕܡܵܘܬܼܵܐ ܟܬܲܒܼܘ ܐܲܒܼܵܗܲܝ̈ ܘܚܵܒܼܘ ܠܲܚܛܝܼܬܼܵܐ\nܘܣܵܡܹ̇ܬܼ ܬܸܢܘܼܝ ܕܦܪܲܥ ܐ̄ܢܵܐ ܠܹܗ ܒܐ̄ܪܵܙܵܐ ܠܘܼܩܕܼܵܡ. :ܨܲܠܡܵܐ ܦܲܐܝܵܐ ܕܪܘܼܟܵܒ̣ ܦܲܓܼܪܲܢ ܐܲܫܚܸܬܼܘܲܒܼܠܝܼ\nܐܹܚܘܿܬܼ ܐܲܫܝܼܓܼ ܨܵܐܬܼܵܐ ܕܥܵܘܠܵܐ ܡ̣ܢ ܨܘܼܪ̈ܬܹܗ. :ܒܟܼܟܼܪܵܐ ܕܡ̈ܝܐ ܢܵܣܸ̇ܟ ܐ̄ܢܵܐ ܠܹܗ ܠܲܨܠܸܡ ܨܲܠܡܲܢ\nܘܲܚܠܵܦ ܢܘܼܪܵܐ ܢܵܦ̇ܚ ܐ̄ܢܵܐ ܠܹܗ ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ. :ܐܸܢ ܠܵܐ ܡܫܝܼܓܼ ܐ̄ܢܵܐ ܨܵܐܬܹܗ ܒܲܩܢܘܿܡܝ ܠܵܐ ܡܸܬ̇ܕܲܟܲܐ\nܘܐܸܢ ܠܵܐ ܢܵܚܹ̇ܬܼ ܥܲܡܝܼ ܠܲܥܡܵܪܐ ܠܵܐ ܡܸܬܼܚܲܣܹܐ. :ܐܲܝܟ ܪܹܫܝܼܬܼܵܐ ܓܒܢܝ ܒܵܪܘܝܵܐ ܡ̣ܢ ܡܵܝܘܿܬܹ̈ܐ\nܘܣܡܢܝ ܕܐܸܗܘܹܐ ܐܲܝܟ ܦܘܼܪܩܵܢܵܐ ܚܠܵܦ ܚܲܝܲܝ̈ܗܘܿܢ. :ܒܝܼ ܐܲܝܟ ܕܒܼܚܵܐ ܨܒ̣ܵܐ ܕܲܢܪܲܥܹܐ ܝܵܬܼܗ ܠܥܒܕܘ̈ܗܝ\nܘܩܲܒܸܿܠ ܩܘܼܪܒܵܢܝ ܘܐܲܓܼܙܪܒܐܝܼܕܲܝ̈ ܫܲܝܢܵܐ ܠܟܼܠܵܐ. ܘܡܸܛܠ ܕܲܨܒ̣ܵܐ ܘܦܪܫܢܝ ܡ̣ܢ ܟܠ ܡܸܛܠ ܐ̄ܢܵܫ̈ܐ:\nܙܵܕܲܩ ܕܐܦܪܘܿܥ ܚܘܼܒܵܐ ܚܠܵܦ ܟܠ ܠܲܐܠܵܗ ܟܠܵܐ. :ܒܝܲܠܕܐ ܕܲܬܼܪܹܝܢ ܕܵܪܸܫ̇ ܐܢܵܐ ܠܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܫܲܝܢܵܐ\nܘܐ̄ܢܵܐ ܪܵܕܹ̇ܐ ܐ̄ܢܵܐ ܒܕܼܵܡ ܟܠ ܕܐܵܬܹ̇ܐ ܒܐ̄ܪܵܙܚܘܼܕܵܬܼܵܐ. :ܡܸܛܠ ܡܹܐܬܼܝܼܬܼܝ ܓܒܼܵܟ ܦܘܼܩܕܵܢܵܐ ܘܩ̣ܪܟ ܩܵܠܵܐ\nܕܐܸܩܪܹܐ ܠܐܢܵܫܵܐ ܠܘܵܬܼ ܡܵܘܠܕܵܐ ܕܗܵܘܹ̇ܐ ܒܐܝܼܕܲܝ̈. :ܫܒܼܘܿܩ ܥܵܡܸ̇ܕܼ ܐ̄ܢܵܐ ܒܡܲܝ̈ܐ ܒܐܝܼܕܲܝ̈ܟ ܐܲܝܟ ܕܲܒܼܩܲܒܼܪܵܐ\nܘܡܲܚܸܬܼ ܐ̄ܢܵܐ ܥܲܡܝܼ ܠܡܵܘܿܬܼܘܼܬܼܵܐ ܘܡܲܣܸܩ ܐ̄ܢܵܐ ܠܵܗ̇.","english":"From the nature that swallowed death and stood over his life. Let him descend, I say, in the mystery to the waters and bring up, I say, him. The son of the race, I say, who repays the evil one by his freedom. Let him put forth the likeness of the captive who is with him from the rebel. The writ of death our fathers wrote and gave to the sinner, and I placed the condition that he would repay him in the mystery at the beginning. The beautiful image of the spirit that clothed the body they cast down to me. Let the ear of iniquity be removed from his forms. With the pitcher of waters he draws, I say, him to the image of his likeness, and instead of the fire he blows, I say, the spirit of life. If he does not wash his ear in my standing, it is not purified, and if he does not descend with me to the dwelling, it is not hidden. As the beginning, the creator chose me from the dying, and set me that I might be like a ransom in place of their lives. In me, as a sacrifice, he desired to offer his sign to his servants, and he accepts my offering and cuts off the hands of the destroyer from all. And because he desired and separated me from every matter of afflictions, it is fitting that I repay the debt in place of every labor of all. By the child of the two, he judges, I say, the way of the destroyer, and I, I say, tread in the blood of all who come in the mystery of solitude. Because of my coming, I choose the command and call the voice, that he call the affliction to the birth that will be in my hands. Let him pass, I say, in the waters by your hands as in a tomb, and I bring down with me to death and bring up her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament,' here likely referring to the baptismal rite as a sacramental act.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܼܵܐ","severity":"info","text":"The phrase 'writ of death our fathers wrote' echoes the concept of original sin or a covenant with death, possibly alluding to Pauline themes of sin and redemption (cf. Rom 5:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܲܠܡܵܐ ܦܲܐܝܵܐ ܕܪܘܼܟܵܒ̣ ܦܲܓܼܪܲܢ","severity":"info","text":"The 'beautiful image of the spirit that clothed the body' reflects Narsai's typological reading of baptism as a restoration of the divine image, a theme in Syriac baptismal theology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܵܐ","severity":"info","text":"The repeated first-person pronoun ܐ̄ܢܵܐ ('I say') functions as a rhetorical marker, emphasizing the speaker's interpretive role in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܟܼܟܼܪܵܐ ܕܡ̈ܝܐ","severity":"info","text":"The image of drawing water with a pitcher (ܒܟܼܟܼܪܵܐ ܕܡ̈ܝܐ) parallels Syriac baptismal imagery of Christ as the water-bearer who brings life, seen also in Ephrem's hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܲܠܕܐ ܕܲܬܼܪܹܝܢ","severity":"caution","text":"The phrase 'child of the two' (ܒܝܲܠܕܐ ܕܲܬܼܪܹܝܢ) is obscure; it may refer to a dual nature (divine/human) or a specific figure, but the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the child of the two' is unclear; possibly a Christological reference or a liturgical figure.","The phrase 'writ of death our fathers wrote' could refer to original sin or a specific covenant, but the exact referent is not specified."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܐܸܥܡܲܕ ܗܵܫܵܐ ܐܲܝܟ ܡܵܐ ܕܲܣܢܝܼܩ ܥܲܠ ܕܘܼܟܵܝܵܐ\nܘܒܼܵܬܼܪ ܙܲܒܼܢܵܐ ܡܚܵܘܹܐ ܐ̄ܢܵܐ ܚܝܲܠܝ ܒܕܼܘܟܵܝ ܛܲܡ̈ܐܹܐ. :ܫܠܸܡ ܟܵܪܘܿܙܵܐ ܠܲܡܫܲܕ ܪܵܢܹܗ. ܒܐܲܝܠܹܝܢ ܕܲܫ̣ܡܲܥ\nܘܩܲܒܸܿܠ ܟܵܗܢܵܐ ܕܲܢܣܝܼܡ ܐܝܼܕܹܗ ܥܲܠ ܪܲܒܿ ܟܘܼܗܪܹ̈ܐ. :ܐܘ ܝܘܿܚܲܢܵܢ ܕܲܡܫܲܡܸܫ ܗ̄ܘ̣ܵܐ ܒܩܘܼܕܼܫܵܐ ܕܲܠܒܲܪ\nܕܲܫܘ̣ܵܐ ܕܢܸܥܘܼܠ ܠܲܩܕܘܫ ܩܘܼܕܼܫ̈ܐ ܕܠܵܐ ܡܲܦܲܣ ܗ̄ܘ̣ܵܐ. :ܐܹܝܘ ܒܲܪ ܓܸܢܣܵܐ ܕܚܲܣܝܼܪ ܘܲܣܢܝܼܩ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ\nܕܲܦܬܲܚ ܕܲܙܵܐ ܕܲܡܟܲܣܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܩܕܼܵܡ ܕܪ̈ܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܩܘܼܕܫܐ ܕܪ̈ܒܝ ܟܘܡܪ̈ܐ ܥܠ ܝܘܚܢܢ\nܠܗܵܘ̇ ܕܲܫܡܲܝܵܐ ܕܪܫ ܡܥܠܬܗ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ. :ܫܲܠܸܡ ܛܲܟܼܣܵܐ ܕܲܡܟܲܗܸܢ ܗ̄ܘ̣ܵܐ ܢܵܡܘܿܣܵܐܝܼܬܼ\nܘܫܲܪܝܼ ܡܟܲܗܸܢ ܐ̄ܪ̈ܙܵܢܐܝܼܬܼ ܒܕܲܪܓܼܐ ܕܠܥܸܠ. :ܫ̣ܒܩ ܬܸܫܡܸܫܬܿܐ ܕܡܲܥܡܘܿܕܼܝ̈ܵܬܼܵܐ ܐܕܒܹܝܬܼ ܝܗ̄ܘܼܕܵܝ̈ܐ\nܘܫܲܪܝܼ ܪܵܕܐ ܒܓܼܵܘ ܩܵܢܘܿܢܵܐ ܕܚܘܼܣܝ ܥܲܡܡܹ̈ܐ. :ܩܪܸܒܼ ܠܥܡܕܐ ܝܲܡܵܐ ܪܒܿܐ ܡܫܝܼܓ ܚܲܛ̈ܝܼܐ\nܘܲܦܬܲܚ ܬܲܪܥܵܐ ܕܐܚܝܼܕܼܝܢ ܗ̄ܘ̣ܵܘ ܒܐܦܝ ܐܢܵܫܵܐ. :ܢܚܸܬܼ ܪܲܒܿ ܟܘܼܡܪܹ̈ܐ ܠܡܲܝ̈ܐ ܘܲܥ̣ܡܕܲ ܘܩܲܕܸܫ ܐܸܢܘܿܢ\nܘܐܲܩܢܝܼ ܐܸܢܘܿܢ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܠܡܸܬܲܠ ܚܲܝܹ̈ܐ. :ܩܪܸܒܼ ܩܲܕܲܝܼܫܵܐ ܠܘܵܬܼ ܐܸܣܛܘܣܐ ܪܦܝܐ ܘܚܪܫܐ\nܘܥܒܕܗ ܥܘܒܐ ܕܡܵܘ ܠܸܕ ܐܢܵܫܐ ܪܘܼܚܵܢܵܐܝܼܬܼ. :ܢܚܸܬܼ ܘܐܸܬܛܲܒܲܥ ܒܥܘܼܒܐ ܕܡܝ̈ܐ ܐܲܝܟ ܕܲܒܼܒܼܪܵܐ\nܘܩ̣ܵܡ ܘܐܸܬܼܢܲܚܲܡ ܘܢܲܚܸܡ ܠܐܵܕܼܵܡ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ. :ܣܠܸܩ ܡ̣ܢ ܥܘܼܢܵܐ ܕܐܸܡܵܐ ܚܕܲܬܿܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܘܲܢܚܸܬܼ ܪܘܼܚܵܐ ܘܡܲܫܚܹܗ ܒܚܲܝܠܵܐ ܐܲܠܵܗܵܝܵܐ. :ܒܪܘܼܚܵܐ ܡܲܫܚܹܗ ܠܵܐ ܗܘ̣ܵܐ ܡܸܫܚܐ ܢ̇ܡܘܿܣܵܝܵܐ\nܡܸܫܚܵܐ ܓܲܒܼܝܵܐ ܕܲܡܝܬܲܪ ܗ̄ܘ̣ܵܐ ܛܵܒ̣ ܡ̣ܢ ܚܲܒܼܪ̈ܵܘܗܝ.","english":"Let him now be baptized as he ascended to purity, and after the offering let him show, I say, my power in my purity of the defiled. The preacher finished sending his spirit. In those who heard and received the priest who placed his hand upon the chief of priests. Or John who ministered in holiness to the son of the worthy one who entered the holy of holies without permission. Or the son of the race who, lacking and ascending over forgiveness, opened the door of the one who was hiding from the generations. It was not for the holiness of the chief priests that John came to that heavenly one who began his entry mysteriously. He completed the rite that was ministering lawfully and began to minister mysteriously on the higher step. He left the ministry of baptisms among the Jews and began to drive within the vessel of mercy of the peoples. He approached the baptism of the great sea, mixed with sinners, and opened the door that was closed in the face of man. The chief of priests descended to the waters and baptized and sanctified John, and John imparted the power of the spirit to give life. The holy one approached the weak and fragile element and made it a womb to give birth to man spiritually. He descended and was immersed in the depth of the waters like a pearl, and rose and was warmed and warmed Adam mysteriously. He ascended from the womb of a new mother not by custom, and the spirit descended and anointed him with divine power. With the spirit he anointed him, not with lawful oil, but with the chosen oil that was better than his companions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܲܒܿ ܟܘܼܡܪܹ̈ܐ","severity":"info","text":"The phrase 'chief of priests' (rabb kūmrē) likely refers to Christ as the high priestly figure who descends to the waters, a typological role in Narsai's baptismal theology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܘܼܒܐ ܕܡܝ̈ܐ","severity":"info","text":"The 'depth of the waters' (ʿūbā d-mayyā) and the pearl imagery echo Ephrem's Hymns on the Pearl and baptismal typology, though no single verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܡܘܿܕܼܝ̈ܵܬܼܵܐ ܐܕܒܹܝܬܼ ܝܗ̄ܘܼܕܵܝ̈ܐ","severity":"info","text":"The 'ministry of baptisms among the Jews' likely refers to John the Baptist's practice, contrasted with Christ's new baptismal rite, a common theme in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܸܒܼ ܠܥܡܕܐ ܝܲܡܵܐ ܪܒܿܐ","severity":"info","text":"This passage shifts from narrative of John's ministry to a symbolic descent of Christ as 'chief of priests' into the 'great sea' of baptism, marking a structural climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܒܼܪܵܐ","severity":"info","text":"The comparison of Christ's immersion to a pearl (ayk d-babrā) parallels Ephrem's Hymns on the Pearl, where the pearl symbolizes Christ's descent into the waters of baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܚܸܬܼ ܪܘܼܚܵܐ","severity":"caution","text":"The phrase 'the spirit descended' may be ambiguous: it could refer to the Holy Spirit or to a spiritual anointing; the Syriac allows both readings, but context favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chief of priests' (rabb kūmrē) is ambiguous: it may refer to Christ or to a historical high priest; the context of baptism suggests Christ.","The phrase 'the spirit descended' (w-ʾeṯḥeṯ rūḥā) could denote the Holy Spirit or a spiritual force; the anointing with 'chosen oil' implies a sacramental act."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܒܛܘܼܦ̣ܣܵܐ ܕܵܝܵܘܢܵܐ ܢܚܸܬܼ ܗ̄ܘ̣ܵܐ ܪܘܼܚܵܐ ܘܩܵܘܝܼ ܨܐܕܵܘܗܝ\nܘܲܒܼܬܿܚܘܝܼܬܼܵܐ ܓܠܝܼܬܼܵܐ ܚܵܘܝܼ ܥܲܠ ܟܣܝܼܘܼܬܹܗ. :ܒܝܵܘܢܵܐ ܚܵܘܝܼ ܕܟܠܹܗ ܥܘܼܬܼܪܵܐ ܕܪܘܼܚܵܐ ܩܲܒܸܠ\nܘܒܹܗ ܗܘ̤ ܡܩܵܘܹܐ ܕܠܵܐ ܫܘܼܢܵܝܵܐ ܒܛܲܟܼܣܵܐ ܕܥܘܹܡܪܹܗ. :ܨܲܪ ܬܿܚܘܝܼܬܼܵܐ ܒܝܲܕ ܦܲܪ̈ܚܵܬܼܵܐ ܪܹܚܡܲܬܼ ܫܝܢܐ\nܕܒܹܗ ܗܘ̤ ܡܩܘܐ ܫܝܢܐ ܕܟܼܠܵܐ ܕܠܵܐ ܙܘܼܥܙܵܥܵܐ. :ܒܐܬ̤ܵܐ ܕܫܝܢܵܐ ܢܚܸܢܿ ܘܩܘܝܼ ܒܹܗ ܚܝܠ ܟܣܝܘܬܼܵܐ\nܘܚܲܬܸܡ ܐܒܐ ܒܝܲܕܼ ܒܲܪܬܼ ܩܠܵܐ ܕܗ̇ܢܐ ܚܲܒܝܼܒܼܝ. :ܒܪܘܼܚܵܐ ܡܲܫܚܹܗ ܐܲܝܟ ܐܲܬܠܝܼܛܵܐ ܠܡܐܚܕ ܕܲܪܲܐ\nܘܐܫܡܥ ܩܠܵܐ ܠܘܿܬ ܚܙܝ̈ܐ ܕܐܲܬܠܝܼܛܘܼܬܼܵܐ. :ܩܵܠܵܐ ܒܲܠܚܘܕ ܫܡܥܘ ܚܙ̈ܝܐ ܕܐܲܟܼܪܸܙ ܐܲܒܼܵܐ\nܘܒܡܫܚܘܼܬܼܵܐ ܕܒܲܕܡܘܼܬܼ ܝܵܘܢܵܐ ܠܵܐ ܐܲܬܒܲܩܝܼܘ. ܒܟܸܣܝܵܐ ܡܲܫܚܹܗ ܠܥܹܝܢ ܚܲܕ ܒܲܠܚܘܼܕ ܕܡܫܡܫ ܗܘ̣ܐ. ܕܗܵܟܼܢ ܦܵܩܹܕ ܛܲܟܼܣܵܐ ܪܲܒܿܐ ܕܲܡܫܚܝܘܼܬܼܵܐ. ܠܟܼܵܗܢܹ̈ܐ ܒܲܠܚܘܿܕܼ ܡܦܣ ܡܸܫܚܵܐ ܠܲܡܩܲܕܵܫܘ:\nܟܲܕ ܡܸܬܼܒܲܩܝܼܢ ܐܲܝܟ ܒܲܝܬܵܝܹ̈ܐ ܒܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ. ܐܵܦ ܝܘܿܚܲܢܵܢ ܐܲܝܟ ܫܲܡܵܫܵܐ ܘܪܵܚܡܵܐ ܕܚܲܬܼܢܵܐ\nܒܝܲܕܼ ܓܸܠܝܢܐ ܫܘ̣ܐ ܕܢܸܬܼ ܒܩܐ ܒܪܘܼܚܵܐ ܕܲܢܚܸܬܼ. :ܗܘ̤ ܒܠܲܚܘܿܕܵܘܗܝ ܚܙ̣ܵܐ ܡܵܘܗܲܒܼܬܼܵܐ ܕܒܲܕܼܡܘܼܬܼ ܝܵܘܢܵܐ\nܘܐܲܣܗܸܕܼ ܘܐܸܡ̣ܲܪ ܕܫܲܪܝܼܪ ܚܸܙܘܵܐ ܘܪܲܒܿ ܪܘܼܟܵܒܼܵܐ. :ܚܙܹ̇ܝܬܼ ܠܲܡ ܪܘܼܚܵܐ ܟܝܵܢܵܐ ܟܲܣܝܵܐ ܒܐ̄ܪܵܙ ܦܪܚܬܐ\nܕܲܢܚܸܬܼ ܘܩܵܘܝܼ ܟܣܝܐ ܒܓܲܠܝܐ ܒܚܘܼܒܵܐ ܫܲܠܡܵܐ. :ܣܗܸܕܼ ܡܸܨܥܵܝܵܐ ܕܲܡܫܲܡܸܫ ܗ̄ܘ̣ܵܐ ܕܲܢܚܸܬܼܪܘܼܚܵܐ\nܘܐܲܪܡܝܼ ܐܝܕܼܵܐ ܐܲܒܼܵܐ ܒܩܠܐ ܒܐܪܵܙ ܚܘܼܕܵܬܼܵܢ. :ܗܵܫܵܐ ܕܫܠܡ ܛܲܟܼܣܵܐ ܕܡܲܝ̈ܐ ܘܚܲܬܸܿܡ ܐܲܒܼܵܐ\nܢܒ̣ܥܹܐ ܕܡܲܢ̣ܘܼ ܕܩܲܒܸܿܠ ܪܘܼܚܵܐ ܘܲܫܡܵܐ ܕܲܒܼܪܵܐ.","english":"In the type of the dove, the Spirit descended and stood before him,\nand in a clear revelation he showed his hiddenness. In the day he showed all the wealth of the Spirit he received,\nand in it he stands without change in the order of his mystery. He formed a revelation by means of the wings of the mystery of the dove,\nin which the mystery of the whole stands without disturbance. By the sign of the dove he descended and stood, the power of hiddenness,\nand the father sealed by the daughter of the voice of this beloved one. With the Spirit he anointed like an athlete to take the contest,\nand he made his voice heard to the spectators of the athletic contest. Only the voice did the spectators hear that the father proclaimed,\nand by the anointing in the likeness of the day they were not revealed. In secret he anointed the eye of the one alone who was serving.\nFor thus the great order of anointing commands. Only to the priests does he give oil for consecration.\nWhen he was revealed like a bridegroom in the greatness of his rank, also John, like a deacon and friend of the bridegroom,\nby a clear revelation of the descent of the Spirit stood in the Spirit. He alone saw the gift in the likeness of the day,\nand he testified and said that the vision is true and the mystery great. I saw the Spirit, a hidden nature, in the mystery of the dove,\nwhich descended and stood hidden in the revealed in perfect love. The middle one who was serving testified to the descent of the Spirit,\nand the father placed his hand on the voice in the mystery of renewal. Now that the order of the water is complete and the father has sealed,\nhe seeks to make known that the Spirit and the name of the son are received.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܘܼܦ̣ܣܵܐ ܕܵܝܵܘܢܵܐ","severity":"info","text":"The phrase 'in the type of the dove' invokes the Holy Spirit's descent at Jesus' baptism, a standard typology in Syriac baptismal theology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܲܟܼܣܵܐ ܪܲܒܿܐ ܕܲܡܫܚܝܘܼܬܼܵܐ","severity":"info","text":"The 'great order of anointing' refers to the liturgical rite of baptismal anointing, restricted to priests, as described in Syriac liturgical sources.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܚܲܢܵܢ","severity":"info","text":"John the Baptist is depicted as a deacon and friend of the bridegroom, echoing the Gospel accounts of his role in Jesus' baptism (e.g., Matthew 3:13-17).","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܬܠܝܼܛܵܐ","severity":"info","text":"The athletic imagery (athlete, contest, spectators) parallels Narsai's homiletic use of Greco-Roman athletic metaphors for spiritual struggle, common in Syriac literature.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܫܵܐ ܕܫܠܡ ܛܲܟܼܣܵܐ ܕܡܲܝ̈ܐ","severity":"info","text":"This clause marks a transition from the water rite to the sealing with oil, structuring the homily around the sequential baptismal liturgy.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܪܬܼ ܩܠܵܐ","severity":"info","text":"'Daughter of the voice' is a Syriac idiom for echo or revelation, possibly reflecting later mystical interpretation of baptismal liturgy.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' (ܐܒܐ) is ambiguous: likely Christ or a liturgical figure; the reading taken follows the baptismal context as Christ.","The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܠܵܐ) may be a technical term for a liturgical response or a mystical echo; the reading taken treats it as a revelatory sign."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܡܲܢ̣ܘܼ ܒܡܲܢ̣ܘܼ ܕܲܢܚܸܬܼ ܘܲܥܡ݂ܲܪ ܒܐ̄ܪܵܙ ܦܪܚܬܐ\nܘܲܠܡ̇ܢ ܟܲܢܝܼ ܒܪܵܐ ܕܨܒ̣ܐ ܒܹܗ ܘܫܲܡܠܝܼ ܚܘܼܒܹܿܗ. :ܡܲܢ̣ܘܼ ܕܢܚܸܬܼ ܠܥܘܼܒܵܐ ܕܡܝ̈ܐ ܐܲܝܟ ܚܲܣܝܼܪܵܐ\nܘܲܡܢ̣ܘ ܕܡܲܫܚܹܗ ܪܘܼܚܵܐ ܒܚܘܼܒܵܐ ܘܩܢ̣ܘ ܚܲܝܠܵܐ. :ܐܸܢ ܗܘ̤ ܕܡܸܠܬܼܵܐ ܪܲܟܸܿܒܼ ܝܵܬܹܗ ܘܗܘ̤ܐ ܒܣܪܐ\nܡܛܠ ܡܵܢܵܐ ܠܵܘ ܒܲܩܢܘܿܡܹܗ ܡܲܫܚܹܗ ܠܒܸܣܪܹܗ. :ܠܡܵܢܵܐ ܠܵܐ ܝܼܗ̣̄ܒܼ ܚܲܝܠܵܐ ܠܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ\nܕܲܢܚܸܬܼ ܪܘܼܚܵܐ ܘܚܲܝܸܠ ܦܲܓܼܪܹܗ ܒܲܡܫܚܝܘܼܬܼܵܐ. :ܐܸܢ ܗܘ̤ ܕܲܫܘܹܐ ܥܲܡ ܝܵܠܘܕܼܗ ܒܚܘܼܒܵܐ ܘܚܲܝܠܵܐ\nܠܡ̇ܢ ܐܵܘܣܸܦ ܠܹܗ ܫܡܵܐ ܕܲܒܛܲܝܒܲܘܼ ܐܲܝܟ ܚܲܣܝܼܪܵܐ. :ܐܸܢ ܪܘܼܚܵܢܵܐ ܗ̄ܘ̣ ܘܒܲܪ ܐܘܿܣܝܼܵܐ ܗ̄ܘ̣ ܕܐܲܒܼܵܐ ܘܪܘܼܚܵܐ\nܠܡ̇ܢ ܢܵܚܸ̇ܬܼ ܘܐܲܚܪܹܝܢ ܡܲܣܗܸܕܼ ܘܐܲܟܸܿܢ ܝܵܪܸܒܼ. :ܐܲܝܟܲܢ ܢܵܚܸ̇ܬܼ ܚܲܕܼ ܨܹܝܕܼ ܚܲܒܼܪܹܗ ܠܵܐ ܩܢܹܝܢ ܣܵܟܼܵܐ\nܘܐܲܝܟܲܢ ܡܵܫܲܚ̇ ܐܝܼܬܼܝܵܐ ܠܐܝܼܬܼܝܵܐ ܠܵܐ ܚܲܣܝܼܪܵܐ. :ܥܸܠܬܹܗ ܕܡܸܚܵܐ ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ ܗ̣̄ܝ ܕܲܫܒܼܝܼܚܘܼܬܼܵܐ\nܕܐܲܝܢܵܐ ܕܲܒܼܖܝܼܪ ܒܥܸܠܲܬܼ ܡܸܫܚܵܐ ܢܵܣܸ̇ܒܼ ܕܲܪܓܼܵܐ. :ܘܐܸܢ ܠܝܼܚܝܼܕܼܵܐ ܡܫܲܚ̣ ܪܘܚ ܩܘܼܕܫܵܐ ܘܡܲܠܝܗܝ ܪܘܼܚܵܐ\nܡܵܕܝܢ ܕܲܪܓܼܵܐ ܕܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܵܐ ܢܲܣܲܒ̣ ܚܲܕܬܼܵܐܝܼܬܼ. :ܘܐܸܢ ܪܲܒܿܘܼܬܼܵܐ ܢܣܲܒ̣ ܒܲܥܡܵܕܼܵܐ ܒܸܡܲܫܚܵܐ ܘܩܠܵܐ\nܐܲܝܟܵܘ ܕܲܫܘܹܐ ܥܲܡ ܝܵܠܘܿܕܹܗ ܘܪܘܼܚܵܐ ܕܡܸܢܹܗ. :ܘܐܸܢ ܠܵܐ ܦܲܐܝ̈ܵܢ ܗܵܠܹܝܢ ܕܐܸܡ̇ܪܹܬܼ ܕܐܵܦ ܠܵܐ ܦܲܐܝ̈ܵܢ\nܡܵܕܹܝܢ ܢܸܒܼܥܹܐ ܕܡܲܢ̣ܘܼ ܕܝܼܪܸܒܼ ܒܥܸܠܲܬܼ ܡܸܫܚܵܐ. :ܠܵܐ ܓܲܣܝܼܪܵܐ ܠܵܐ ܡܸܬܼܒܪܲܟ ܡ̣ܢ ܡ̇ܢ ܕܲܒܼܨܝܼܪ\nܘܐܲܝܢܵܐ ܕܩܲܪܲܝܼܫ ܡ̇ܢ ܚܵܫܲܚ̇ ܠܹܗ ܘܼܕܼܵܫ ܡܸܫܚܵܐ.","english":"He descended in the dove, the Spirit, and dwelt in the mystery of the wing, and he completed the desire in him and fulfilled his love. He descended to the depth of the waters like a debtor, and the Spirit anointed him with love and established the power. If the Word himself is mounted upon him and became flesh, why does he not anoint his flesh in his own person? Why did he not give power to the chariot of his body, that the Spirit might descend and strengthen his body with anointing? If he is equal with his begetter in love and power, why does he add to him the name of anointed one like a debtor? If he is spiritual and a son of the essence of the Father and the Spirit, why did he descend and delay, and bear witness and receive increase? How did he descend, one side to his fellow, without a limit being set? And how does anointing join essence to essence without a debtor? The cause of the greatness of the degree of glory is that which, when it is fitting in the cause of anointing, receives a degree. And if the Holy Spirit anoints the only one and fills the Spirit, then he receives anew the degree of the greatness of glory. And if he receives greatness in baptism through anointing and voice, where is he equal with his begetter and the Spirit from him? And if these things that I have said are not fitting, then it is not fitting that he should seek to descend and receive increase in the cause of anointing. For it is not fitting that he should be blessed from that which is less, and that which is old from that which is fitting for him and worthy of anointing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܢ̣ܘܼ","severity":"info","text":"The Syriac term ܡܲܢ̣ܘܼ (maʿmōdā) means 'baptism' but is here used in a broader sacramental sense, encompassing the anointing and descent of the Spirit. The English draft renders it as 'baptism' in line with the context of Epiphany.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The repeated term ܡܸܫܚܵܐ (mšḥā, 'anointing') echoes New Testament passages on the Holy Spirit and anointing, such as Acts 10:38 and 1 John 2:20, though no direct citation is given. The passage reflects Narsai's typological exegesis of Christ's baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܣܝܼܪܵܐ","severity":"info","text":"The term ܚܲܣܝܼܪܵܐ (ḥassīrā, 'debtor') is used metaphorically to describe Christ's descent to the waters, likely drawing on Syriac theological discussions of Christ's humility and the economy of salvation. This reflects Narsai's engagement with Antiochene Christology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܗܘ̤ ܕܡܸܠܬܼܵܐ","severity":"info","text":"The passage employs a series of rhetorical questions beginning with ܐܸܢ ܗܘ̤ ܕ ('If he is...'), a common homiletic device in Narsai's memre to challenge theological assumptions and guide the audience toward orthodox understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܡܵܕܼܵܐ","severity":"info","text":"The reference to ܥܡܵܕܼܵܐ (ʿmādā, 'baptism') and anointing reflects the liturgical practice of the Syriac Church, where baptism and anointing were closely linked, especially in the context of Epiphany celebrations. This passage was likely used in catechetical instruction.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several ambiguous phrases, such as 'the mystery of the wing' (ܐܪܵܙ ܦܪܚܬܐ), which may refer to the Holy Spirit's descent in the form of a dove, but the exact referent is debated. The reading taken follows the English draft's interpretation of a typological reference to the Spirit at Christ's baptism."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܠܲܐ ܚܝܼܕ ܣܵܟܼܵܐ ܠܵܐ ܐܵܚܸ̇ܕܼ ܠܹܗ ܥܘܼܒܵܐ ܕܡܲܝ̈ܵܐ\nܘܲܠܪܡ ܡ̣ܢ ܟܠ ܠܵܐ ܡܵܘܪܸܒܼ ܠܹܗ ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ. :ܕܐܝܼܬܼܵܘܗܝ ܘܐܝܼܬܼܵܘܗܝ ܘܒܼܵܗ̇ ܒܐܝܼܬܼܘܼܬܹܗ ܡܩܵܘܹܐ ܡܸܡܬܘܿܡ\nܘܠܵܐ ܡܸܫܬܲܚܠܲܦ ܟܝܵܢ ܐܝܼܬܼܘܼܬܹܗ ܡ̣ܢ ܗܵܝ̇ ܕܐܝܼܬܼܵܘܗܝ. :ܟܠ ܕܲܓܼܡܝܼܪܵܐ ܗ̄ܘ̣ ܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܠܵܐ ܡܸܫܬܲ ܚܠܲܦ\nܘܐܸܢ ܡܸܫܬܲ ܚܠܲܦ ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܩܢܹܐ ܐܝܼܬܼܘܼܬܼܵܐ. :ܟܠ ܕܲܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣ ܣܢܝܼܩ ܥܲܠ ܚܲܝܠܹܗ ܕܥܵܒܼܘܿܕܼܘܼܬܼܵܐ\nܘܠܵܬ ܡܸܬܼܩܲܝܲܡ ܒܸܠܥܵܕܼ ܪܸܡܙܵܐ ܕܗܵܘ̇ ܕܐܲܩܝܼܡܹܗ. :ܐܲܝܢܵܐ ܕܝ̇ܪܒܼ ܒܝܲܕܼ ܡܘܼܫܚ̈ܵܬܐ ܐܚܪܹܝܢ ܡܵܘܪܸܒܼ ܠܹܗ\nܘܐܸܠܘܼܪܲܒܿ ܗ̄ܘ̣ܵܐ ܠܵܐ ܝܵܪܸܒܼ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ. :ܠܲܝܬܿ ܒܲܟܼܝܵܢܵܐ ܕܡܵܘܒܸܿܕܼ ܕܝܼܠܹܗ ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ\nܘܐܲܝܟܲܢ ܫܲܚܠܸܦ ܝܵܬܹܗ ܒܕܼ ܝܼܠܲܢ ܡܵܘܪܸܒܼ ܟܠܵܐ. :ܚܣ ܠܵܐ ܢܹܐܡܲܪ ܐܵܘ ܢܸܬܼܪܲܥܹܐ ܐܲܝܟ ܛܵܠܘܿܡܹ̈ܐ\nܕܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܐܵܘ ܒܸܿܕܼ ܕܝܼܠܹܗ ܒܕܼܝܼܠܲܢ ܕܲܢܣ݂ܲܒܼ. :ܢܣܝܼܒܼܵܐ ܗ̄ܘ̣ ܕܝܼܪܸܒܼ ܒܝܲܕܼ ܡܘܼܫܚ̈ܝܵܬܼܵܐ ܠܵܘ ܢܵܣܘܿܒܹܿܗ\nܫܝܼܛܵܐ ܗ̄ܘ̣ ܕܲܩ̣ܢܐ ܫܡܵܐ ܥܸܠܝܐ ܒܚܹܝܠ ܢܵܣܘܿܒܹܗ. :ܨܲܠܡܵܐ ܕܐܲܫܚܸܬܼ ܒܨܵܐܝܬܐ ܕܥܵܘܠܵܐ ܕܪܸܓܲܬܼ ܦܸܐܪܵܐ\nܗܘ̤ܝܘܼ ܕܲܢܣ݂ܲܟ ܪܘܼܚܵܐ ܒܟܼܘܼܪܵܐ ܕܡܥܲܡܘܿܕܼܝܼܬܼܵܐ. :ܡܵܐܢܵܐ ܫܝܼܛܵܐ ܕܛܝܼܢܵܐ ܪܦܝܐ ܢܣܒܼ ܦܚܵܪܵܐ\nܘܗ̣ܦܟ ܥܲܒܼܕܹܗ ܡܵܐܢܵܐ ܕܚܫ̇ܚ ܠܫܒܼܚ̈ܝܬܐ. :ܠܹܗ ܠܲܟܼܝܵܢܵܐ ܕܡܸܕܼܪܹܗ ܕܐܵܕܼܵܡ ܫܩ̣ܠ ܒܵܪܘܿܝܵܐ\nܘܓܲܒܼܠܹܗ ܒܡ̈ܝܬܐ ܘܫܓܼܪܗ ܒܪܘܚܵܐ ܘܲܩ̣ܢܵܐ ܫܘܼܦܪܵܐ. :ܟܝܵܢܲܢ ܚܵܒܼ ܗ̄ܘ̣ܵܐ ܘܐܵܦ ܐܸܬܼܡܲܫܟܲܢ ܠܡܵܘܬܿܐ ܘܒܼܝܼܫܵܐ\nܘܒܹܗ ܒܲܟܼܝܵܢܲܢ ܦܪܥ̣ ܒܵܪܘܿܝܵܐ ܚܵܘܒܲܬܼ ܓܸܢܣܲܢ.","english":"He does not take the depth of the waters, nor does he hold the bosom of the waters. And from all, he does not diminish the greatness of the mystery. For he is, and he is, and in his being he abides forever, and the nature of his being is not changed from what he is. Everything that is perfect in the name of being does not change, and if it changes in name, it is a question that cuts off being. Everything that is made is subject to the power of the maker, and it does not endure without the sign of the one who established it. Whatever grows by means of measures diminishes from something else, and if it were to increase, it would not increase from what it is. There is no nature that loses its own in something else of its own, and how can it change its own into something else and diminish all? Hush, do not say or think like the foolish, that the Word of the Father or something of his own in our own is taken. It is taken that it grows by means of measures, not that it takes. It is a flood that cuts off the high name by the power of its taking. The image that he cast in the likeness of the iniquity of the fruit of the tree, it is that which the Spirit took in the vessel of baptism. The flood of the flood that was cast, the potter took the clay, and he turned his servant into water that was suitable for praises. To the nature of the clay of Adam, the creator took, and he formed it in the waters and sent it with the Spirit and cut off beauty. Our nature was guilty, and it was also drawn to death and evil, and in our nature the creator paid the debts of the race.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ","severity":"info","text":"The phrase 'greatness of the mystery' (rabūṯ dargā) is a key theological term in Narsai, denoting the ineffable divine essence that cannot be diminished by incarnation.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܲܠܡܵܐ ܕܐܲܫܚܸܬܼ ܒܨܵܐܝܬܐ ܕܥܵܘܠܵܐ ܕܪܸܓܲܬܼ ܦܸܐܪܵܐ","severity":"info","text":"The 'image cast in the likeness of the iniquity of the fruit of the tree' alludes to the fall of Adam and Eve in Genesis 3, where the tree of knowledge is central.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܥܲܡܘܿܕܼܝܼܬܼܵܐ","severity":"info","text":"The 'vessel of baptism' (maʿmōdīṯā) refers to the baptismal font, central to Narsai's liturgical context for the feast of Epiphany, which commemorates Christ's baptism.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܵܐܢܵܐ ܫܝܼܛܵܐ ܕܛܝܼܢܵܐ ܪܦܝܐ","severity":"info","text":"The 'flood of the flood that was cast' parallels the potter-and-clay imagery common in Syriac literature (e.g., Ephrem), where God as potter reshapes humanity through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܣ ܠܵܐ ܢܹܐܡܲܪ ܐܵܘ ܢܸܬܼܪܲܥܹܐ","severity":"info","text":"The imperative 'Hush, do not say or think' marks a rhetorical break, shifting from theological exposition to a warning against heretical misunderstanding, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܝܵܢܲܢ ܚܵܒܼ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The phrase 'Our nature was guilty' is ambiguous: it may refer to inherited sin from Adam or to collective human guilt. The context of baptism suggests the former, but Narsai does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'our nature was guilty' (kyānaḥ ḥāb hwā) could imply either original sin or collective moral failing; the baptismal context favors original sin but is not explicit.","The 'flood of the flood' (māʿā šīṭā d-ṭīʿā rpīā) is a dense metaphor; it likely refers to the purifying waters of baptism, but the exact referent of 'flood' (ṭīʿā) is unclear."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܣܒܲܢܝܘܼܬܼ ܢܲܦ̣ܫܲܢ ܐܲܫܚܸܬܼ ܫܘܿܦܪܹܗ ܕܨܲܠܡܲܢ ܦܲܐܝܵܐ\nܘܲܗܦ̤ܟ ܨܵܪܵܢ ܒܝܲܕ ܣܲܡܡܵܢܹ̈ܐ ܪܘܼܚܵܢܵܝܹܐ. :ܚܣܵܡܵܐ ܒܝܼܫܵܐ ܠܚܐ ܨܘܪ̈ܬܢ ܒܪ̈ܝܬܐ\nܘܫܲܚܠܸܦ ܗܵܫܵܐ ܘܪܫ̣ܡ ܐܸܢܹܝܢ ܠܓܼܵܘ ܡ̣ܢ ܕܲܦܵܐ. :ܫܕܹܐ ܗ̄ܘ̣ܵܐ ܓܸܢܣܲܢ ܐܲܝܟ ܣܪܘܿܚܵܐ ܠܐܟܣܘܪܝܐ\nܘܡ̣ܢ ܕܐܸܬܼܡܲܟܲܟ ܚܵܢܹܗ ܒܪ̈ܲܚܡܹܐ ܩܠܵܐ ܕܫܪܝܗܝ. :ܚܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܒܲܫܝܘܿܠ ܘܪܲܡܝܢ ܗ̄ܘ̣ܵܘ ܒܹܗ ܚܸܒܼ̈ܠܹܐ ܕܡܵܘܬܵܐ\nܘܚܣ ܥܲܠ ܫܸܦܠܹܗ ܪ̈ܲܚܡܹܐ ܕܓܲܒܼܠܘܼܗܝ ܘܲܢܚܸܬܼܘ ܦܲܪܩܘܼܗܝ. :ܣܪܹܐ ܗ̄ܘ̣ܵܐ ܟܠܹܗ ܘܡܲܒܲܣܒܲܣ ܗ̄ܘ̣ܵܐ ܒܫܘܿܚܢܹ̈ܐ ܕܥܵܘܠܵܐ\nܘܥܨܒܹܗ ܚܢܢܐ ܘܐܲܫܝܼܓܼ ܡܸܢܹܗ ܣܲܪܝܼܘܼܬܼ ܥܵܘܠܹܗ. :ܚܲܕ ܗܲܕܵܡܵܐ ܓܒܼܵܐ ܡ̣ܢ ܟܠܹܗ ܓܘܿܫܡܵܐ ܕܐ̄ܢܵܫ̈ܐ\nܘܐܲܠܦܹܗ ܒܪܘܼܚܵܐ ܕܢܲܐܣܹܐ ܟܹܐܒܹ̈ܐ ܕܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ. ܘܚܲܕ ܒܲܪܢܵܫܵܐ ܓܒ݂ܲܠ ܚܲܕ ܬܼܵܐܝܼܬܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\n:ܘܚܕܬܼܒܐܝܼܕܹܗ ܟܝܵܫܵܐ ܕܲܒܼܠܝܼ ܒܡܵܝܘܬܼܘܼܬܼܵܐ\nܠܗܠܐ ܨܪܗ ܡ̣ܢ ܣܡܡ̈ܢܐ ܕܲܙܪܲܥ ܐ̄ܢܵܫܵܐ. :ܒܣܲܡܵܐ ܕܪܘܼܚܵܐ ܡܲܕܟ ܨܵܪܹܗ ܒܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ\nܒܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܪܲܟܸܿܒܼ ܥܲܒܼܕܹܗ ܒܲܕܼܡܘܼܬܼ ܐܵܕܼܵܡ. :ܕܲܢܚܕܬܼ ܒܹܿܗ ܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܕܲܟܼܢܵܘ̈ܬܗ\nܥܘܡܪܵܐ ܕܲܟܼܝܵܐ ܪܲܟܸܿܒܼ ܥܲܒܼܕܹܗ ܠܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ. :ܕܲܒܼܪܘܼܟܵܒܹܗ ܢܹܐܣܘܿܪ ܟܠܵܐ ܒܚܘܼܒܵܐ ܕܝܼܠܹܗ\nܒܗܲܝܟܲܠ ܦܲܓܼܪܹܗ ܨܒܼܵܐ ܕܲܢܩܲܒܸܿܠ ܣܸܓܼܪܲܬܼ ܐ̄ܢܵܫܵܐܘ\n:ܘܲܒܼܓܲܠܝܘܼܬܼܵܐ ܢܚܵܘܹܐ ܠܟܼܠܵܐ ܚܹܝܠ ܟܲܣܝܘܼܬܹܗ\nܫܢ̈ܝܐ ܬܠܵܬܼܝܼܢ ܪܲܒܿܝܹܗ ܒܦܲܓܼܪܵܐ ܘܥܸܢܝܵܢ ܐ̄ܢܵܫ̈ܐ. :ܟܲܕ ܝܵܪܸܒܼ ܗ̄ܘ̣ܵܐ ܠܥܸܚܢ ܚܲܙ̈ܝܹܐ ܘܲܩܕܼܵܡ ܐܲܦܘ̈ܗܝ\nܒܵܬܲܪ ܙܲܒܼܢܵܐ ܟܲܕܸܐܸܬܼܓܲܡܪܲܬ̤ ܬܲܪܒܲܝܬܼ ܦܲܓܼܪܵܐ.","english":"The fullness of his form, the beautiful image, was corrupted, and he turned into a disease through spiritual poisons. An evil harm befell the forms of creation, and he changed and marked his time within the page. He cast his body like a leprous one to the outside, and when his sin was humbled in the mercies of the one who loosed him, he was held in Sheol, and the bonds of death were cast upon him. And the mercies of his Creator were withheld from his lowliness, and his deliverers descended. He was entirely loosed and was dissolving in the stains of iniquity, and his sin afflicted him and drained from him the rottenness of his iniquity. One member was chosen from the whole body of humanity, and he taught him through the spirit that heals the pains of the sons of his body. And one human being created one marvel outside the order, and the skill of his hand renewed the garment that wears out in mortality, until the disease from the poisons that humanity sowed was healed. With the medicine of the spirit, he heals his disease in body and soul; in body and soul, he mounts his work in the likeness of Adam. So that in him body and soul of his pure ones are renewed, a pure dwelling he mounts his work for the desire of his love. That through his mounting, all is bound in his love; in the temple of his body, he desires to receive the secret of humanity. And in revelation, he shows to all the power of his concealment. Thirty years he grew in body and entered into humanity. When he increased to the age of thirty, before his face, after a time, the growth of the body was completed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܡܡܵܢܹ̈ܐ ܪܘܼܚܵܢܵܝܹܐ","severity":"info","text":"The phrase 'spiritual poisons' (Syriac: ܣܲܡܡܵܢܹ̈ܐ ܪܘܼܚܵܢܵܝܹܐ) likely refers to heretical teachings or demonic influences that corrupt the body and soul, a common theme in Narsai's anti-heretical polemic.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"The mention of 'Sheol' (Syriac: ܫܝܘܿܠ) echoes Old Testament usage (e.g., Isa 38:10; Ps 6:6) as the abode of the dead, here symbolizing the fallen state of humanity before redemption.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܠܵܬܼܝܼܢ ܫܢ̈ܝܐ","severity":"info","text":"The reference to 'thirty years' (Syriac: ܬܠܵܬܼܝܼܢ ܫܢ̈ܝܐ) aligns with the age of Christ at his baptism, a key moment in the Epiphany narrative, and reflects Narsai's typological reading of Christ's life as a model for human renewal.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The comparison of the redeemed human to 'Adam' (Syriac: ܐܵܕܼܵܡ) before the Fall is a standard soteriological motif in Narsai, paralleling the restoration of the original state of purity through Christ's work.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܚܲܕ ܒܲܪܢܵܫܵܐ ܓܒ݂ܲܠ ܚܲܕ ܬܼܵܐܝܼܬܼ","severity":"info","text":"The shift from collective humanity ('one member from the whole body') to a single human ('one human being') marks a transition from general corruption to the specific redemptive act of Christ, structuring the passage as a movement from fall to salvation.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who loosed him' (ܕܫܪܝܗܝ) is ambiguous: it could refer to Christ or a divine agent of mercy. The reading taken follows the redemptive context as Christ.","The phrase 'the skill of his hand renewed the garment' (ܘܚܕܬܼܒܐܝܼܕܹܗ ܟܝܵܫܵܐ ܕܲܒܼܠܝܼ ܒܡܵܝܘܬܼܘܼܬܼܵܐ) is ambiguous: 'garment' may be a metaphor for the body or for human nature, and the reading taken interprets it as the body renewed by Christ."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܨܒ̣ܵܐ ܕܲܢܒܲܕܸܩ ܥܲܠ ܚܘܼܕܵܬܼܵܐ ܕܡܸܫܬܲܡܠܹܐ ܒܹܗ\nܓܒ̣ܵܐ ܡ̣ܢ ܓܼܢܣܹܗ ܚܲܕܼ ܟܵܪܘܿܙܵܐ ܘܫܲܕܲܪ ܩܘܼܕܼܡܵܘܗܝ. :ܘܲܢܦ̣ܩ ܐܲܟܼܪܸܙ ܩܠܐ ܕܲܟܼܬܼܝܼܒܼ ܒܲܢܒ̣ܝܼܘܼܬܼܵܐ\nܟܲܢܸܫ ܘܲܐܝܬܿܝܼ ܠܲܒܼܢܲܝ̈ ܝܲܥܩܘܿܒ̣ ܕܲܡܒܲܕܪܝܼܢ ܗ̄ܘ̣ܵܘ. :ܘܐܲܫܡܲܥ ܐܢܘܿܢ ܛܸܒܿܐ ܕܡܲܠܟܿܐ ܕܲܡܣܟܝܢ ܗ̄ܘ̣ܵܘ\nܘܙܲܡܸܢ ܐܸܢܘܿܢ ܠܲܚܠܘܿܠ ܡܲܠܟܿܐ ܪܘܼܚܵܢܵܝܵܐ. :ܘܲܒܼܓܼܵܘ ܪ̈ܓܹܐ ܩܒܸܿܠ[ܘ]ܡܲܠܟܿܐ ܟܲܕܼ ܠܵܐ ܨܒ̣ܝܢ\nܟܵܢܝܹܗ ܒܐܸܡܪܵܐ ܘܲܒܪܝܗܝ ܕܸܒܼܚܵܐ ܕܲܡܚܲܣܹܐ ܟܠ. :ܘܨܵܪ ܒܲܥܡܵܕܹܗ ܡܵܘܬܿܐ ܘܚܲܝܹ̈ܐ ܘܚܘܼܕܵܬܼ ܟܠܵܐ\nܡܲܬܼܠܹܗ ܒܚܲܬܼܢܵܐ ܡܸܛܸܠ ܚܘܼܒܹܿܗ ܕܲܠܘܵܬܼ ܐ̄ܢܵܫܵܐ. ܘܲܩ̣ܪܵܐ ܟܠܲܬܼܵܐ ܠܒܢܝ̈ ܓܢܣܗ ܕܐܬܢܩܦܘ ܠܗ. ܫܡܠܝܼ ܚܬܼܢܵܐ ܒܝܲܕ ܡܫܬܿܘܼܬܼܵܐ ܕܗܝܡܵܢܘܬܼܵܐ. :ܘܐܲܩܦ ܨܐܕܘܗܝ ܥܹܕܲܬܼ ܥܲܡܡܹ̈ܐ ܡܟܝܼܪܲܬܼ ܩܘܼܕܼܫܵܐ\nܚܠܵܦ ܐܲܪ̈ܓܘܵܢܹܐ ܟܲܣܝܵܗ̇ ܒܢܲܝܬܿܐ ܕܡܥܡܘܿܕܝܼܬܼܵܐ. :ܘܣܵܡ ܠܵܗ̇ ܬܵܓܼܵܐ ܕܲܓܼܕܝܼܠ ܟܠܹܗ ܒܲܛܒܼܥܹ̈ܐ ܕܪܘܼܚܵܐ\nܒܗܸܕ ܪܵܐ ܕܪܘܼܚܵܐ ܚܵܘܝܼ ܫܘܼܒܼܚܵܗ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ. :ܕܟܲܕ ܐܲܪܥܵܢܵܐ ܗ̄ܘ̣ ܝܲܗ̣ܒܼ ܠܹܗ ܬܵܓܼܵܐ ܕܡܲܠܟܿܘܼܬܼܪܵܘܡܵܐ\nܒܠܹܗ ܕܐܲܒܼܵܐ ܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ ܡܵܘܪܸܒܼ ܗ̄ܘ̣ܵܐ ܠܹܗ. :ܒܝܲܕܼ ܣܵܗܕܘܼܬܼܵܐ ܕܗܵܢ̇ܘ ܚܲܒܿܝܼܒ̣ܝ ܘܓܼܵܡܲܪ ܨܒܝܵܢܝ\nܐܲܒܼܵܐ ܩܵܥܹ̇ܐ ܘܲܒܼܪܵܐ ܥܵܡܸ̇ܕܼ ܘܪܘܼܚܵܐ ܢܵܚܸ̇ܬܼ. :ܣܵܗܕ̈ܐ ܬܠܵܬܼܵܐ ܕܐܲܪܡܝܼܘ ܐܝܼܕܵܐ ܒܫܘܠܛܵܢ ܡܠܟܐ\nܒܪܓܸܢܣܲܢ ܗ̄ܘ̣ ܕܲܥ̣ܡܲܕܼ ܘܩܢ̣ܐ ܫܡܐ ܕܒܪܘܬܐ. :ܘܠܹܗ ܐܸܬܼܝܲܗ ܒܲܬ̤ ܪܹܫܵܢܘܼܬܼܵܐ ܘܬܼܵܓܐ ܕܪܵܘܡܵܐ\nܗܘ̤ܝܘܼ ܕܡܲܫܚܗ ܪܘܼܚܵܐ ܒܚܲܝܠܵܐ ܘܩܵܘܝܼ ܨܹܐܕܵܘܗܝ.","english":"He desired to examine the renewal that is fulfilled in him. He chose from his body a herald and sent him before him. He went out and proclaimed the voice that is written in the epiphany. He gathered and brought the sons of Jacob who were scattered. And he made heard the sign of the king whom they had rejected, and he added the sign of the spiritual king to the feast. And in the midst of the feet, the king received, though he did not desire, his crown in the lamb and his son, the sacrifice that covers all. And in his baptism became death and life and the renewal of all. He placed it in the sinner because of his love for humanity. And the bride called the sons of his body who had turned to her. Sin was completed by the hand of the confession of faith. And the church surrounded his sides, the peoples, the betrothed of the holy one, instead of the curtains, covering her in the house of baptism. And he placed for her a crown, all of it great in the signs of the spirit, so that the spirit might show her glory to the eye of the beholders. For when he was earthly, he gave him the crown of the kingdom of height, in him the good father, more than all, was causing him to grow. By the testimony of that beloved one, and he completes my desire: the father calls and the son baptizes and the spirit descends. Three witnesses who placed a hand on the authority of the king. In his person is he who baptized and cut off the name of sonship. And to him came the end of wickedness and the crown of height, which the spirit anoints with power and endures before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܒ̣ܝܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܒܲܒ̣ܝܼܘܼܬܼܵܐ (bəḇyāwṯā) is here translated 'epiphany', but it can also denote 'manifestation' or 'revelation', specifically the feast of Epiphany. The context of baptism and renewal supports the liturgical sense.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܝ̈ ܝܲܥܩܘܿܒ̣","severity":"info","text":"The phrase 'sons of Jacob' (ܒܢܝ̈ ܝܲܥܩܘܿܒ̣) alludes to the people of Israel, often used in Syriac literature to denote the Jewish people or the faithful gathered. The reference to their being 'scattered' echoes Old Testament themes of diaspora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܥܡܵܕܹܗ","severity":"info","text":"The baptism (ܒܲܥܡܵܕܹܗ) of Christ is presented as a cosmic event encompassing death, life, and renewal. This reflects Narsai's typological exegesis, where Christ's baptism prefigures Christian baptism and the defeat of sin.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to a series of symbolic actions: the herald, the gathering of the sons of Jacob, the king's crown, and the baptism. The sequence builds toward the climactic testimony of the Father, Son, and Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܵܗܕ̈ܐ ܬܠܵܬܼܵܐ","severity":"info","text":"The 'three witnesses' (ܣܵܗܕ̈ܐ ܬܠܵܬܼܵܐ) likely refer to the Trinity, a common theme in Narsai's homilies. This trinitarian emphasis aligns with East Syriac liturgical tradition, where Epiphany celebrates Christ's baptism and the revelation of the Trinity.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܩܢ̣ܐ ܫܡܐ ܕܒܪܘܬܐ","severity":"caution","text":"The phrase 'cut off the name of sonship' (ܘܩܢ̣ܐ ܫܡܐ ܕܒܪܘܬܐ) is ambiguous: it may refer to Christ's baptism ending the old covenant or to a theological claim about adoption. The Syriac text is partly corrupt here, and the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' who receives the crown is ambiguous: it may be Christ or a typological figure. The phrase 'cut off the name of sonship' is textually uncertain and may reflect a scribal error or a theological gloss."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":":ܘܲܥܠܵܘܗܝ ܐܲܣܗܸܕܼ ܐܲܒܼܵܐ ܒܩܵܠܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ\nܗܘ̤ܝܘܿ ܕܲܫܘ̣ܵܐ ܘܲܗܘ̤ܵܐ ܥܘܼܡܪܵܐ ܠܡܸܠܬܹܗ ܕܐܲܒܑܼܵܐ. :ܘܗ̤ܘ ܐܸܬܼܚܲܩܲܪ ܒܫܡ ܐܝܼܬܼܘܼܬܼܵܐ ܕܥܸܠܲܝ ܡ̣ܢ ܟܠ\nܣ̇ܗܕ ܐܵܦ ܗܘ̤ ܥܲܠ ܣܘܼܥܪ̈ܢܹܐ ܕܲܗܘ̤ܵܘ ܨܹܐܕܘܗܝ. :ܕܨܝܕܼ ܒܲܪܢ̈ܫܐ ܕܕܼܵܡܹ̇ܐ ܠܐ̄ܢܵܫܵܐ ܡܸܣܬܲܥܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܥܡܕܗ ܕܐܢܫܐ ܦܓܼܪܐ ܗ̄ܘ̣ ܕܥܡ̣ܕܼ ܡ̣ܢ ܦܓܼܪ̈ܢܐ. :ܘܲܕܼܪܫ̣ ܐܘܼܪܚܵܐ ܠܲܒܼܢܲܝ̈ ܓܢܸܣܹܗ ܠܘܵܬܼ ܚܘܼܟܵܬܼܵܐ\nܕܪܲܓܼܵܐ ܘܲܫܡܵܐ ܕܝܼܪܸܬܼ ܩܵܥܹ̇ܐ ܕܡ̣ܢ ܡܵܝܘܿܬܹ̈ܐ ܗ̄ܘ̣. ܕܗܘ̤ܵܐ ܒܲܛܝܒܿܘ ܝܪܬܐ ܘܡܵܪܵܐ ܕܪܵܘܡܵܐ ܘܥܘܡܩܵܐ. :ܪܘܚܵܐ ܕܩܲܒܸܠ ܒܐܬܵܐ ܕܝܘܢܵܐ ܓܠܵܐ ܘܒܲܕܩ ܠܲܢ\nܕܡܸܢܹܗ ܕܓܸܢܣܲܢ ܕܚܣܝܼܪ ܘܲܣܢܝܼܩ ܐܝܼܬܵܘܗܝ ܐܵܦ ܗܘ. :ܟܝܲܕܼ ܡܵܘܗܒܼܬܼܵܐ ܫܡܲܠܝܼ ܘܲܓܡܲܪ ܚܲܣܝܼܪܘܼܬܹܗ\nܘܫܵܘܬܸܦ ܐܢܘܿܢ ܠܒܢܝ̈ ܓܸܢܣܹܗ ܒܥܘܼܬܪܵܐ ܕܪܘܼܚܵܐ. :ܥܡܕ ܐܝܟ ܟܠܢܫ ܦܓܪܢܝܵܐ ܒܡ̣ܝܵܐ ܓܫܝܼܡܹ̈ܐ\nܘܝܠܕܗ ܥܘܒܐ ܕܡܥܡܘܕܝܬܼܵܐ ܪܘܼܚܵܢܐܝܼܬܼ. :ܒܫܡ ܐܝܼܬܘܼܬܼܵܐ ܫܡܵܗ̈ܐ ܬܠܵܬܵܐ ܥܡܕ ܘܐܸܬܩܕܲܫ\nܐܲܒܼܵܐ ܒܩܵܠܵܐ ܘܲܒܼܪܵܐ ܒܚܘܼܒܵܐ ܘܪܘܼܚܵܐ ܒܡܸܫܚܵܐ\n:ܒܡܵܗܹ̈ܐ ܬܠܵܬܼܵܐ ܓܲܡܪܘܼܗܝ ܨܐܕܵܘܗܝ ܠܲܫܡܵܐ ܕܩܲܒܸܿܠ\nܘܝܼܪܸܒܼ ܒܲܫܡܵܐ ܘܲܒܼܣܘܥܪܵܢܵܐ ܘܐܲܡܸܠܟ ܥܲܠ ܟܠ. ܒܣܘܼܒܵܪ ܒܵܛܢܹܗ ܘܐܸܫܬܵܘܕܲܝܼ ܠܹܗ ܫܡܵܐ ܕܲܒܼܪܘܬܵܐ. [...] ܒܐ̄ܪܵܙܵܐ ܒܝܲܕܼ ܡܵܘܠܵܕܵܐ ܪܘܼܚܢܝܐ. :ܒܲܪ ܥܸܠܝܐ ܐܸܡ݂ܲܪ ܥܝܪܵܐ ܕܲܥܬܼܝܼܕܼ ܡܢܸܗ[...]\n:ܕܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܕܩܲܒܸܿܠ ܪܘܼܚܵܐ ܒܛܘܼܦܼܣܵܐ ܕܝܵܘܢܵܐ\n:ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܕܡܲܫܚܹܗ ܪܘܼܚܵܐ ܒܚܲܝܠܵܐ ܥܲܣܝܵܐ\nܕܲܒܼܚܹܝܠ ܪܘܼܢܝܵܐ ܢܸܪܕܘܿܦ ܫܹܐ ܕ̈ܐܹܗ ܢܲܐܣܹܐ ܟܹܐܒܹ̈ܐ.","english":"And the father testified with a voice of true love, that he might be worthy and become a dwelling for the word of the father. And he was examined in the name of the essence that is above all. He also testified concerning the deeds that were done before him. For the heads of those who resemble man were quickly accomplished. The baptism of man is the body that was baptized with bodies. And he prepared a way for the sons of his kind to the perfection of the mystery and the name that calls out from the dead that he was. He was a good heir and lord of height and depth. The spirit that received in the sign of the dove revealed and examined that from his kind, which is lacking and limited, he also is. Like a gift, he completed his deficiency and made whole his lack, and made the sons of his kind partners in the wealth of the spirit. He was baptized like every bodily man in thick waters, and he begat the womb of baptism spiritually. In the name of the essence, three names were baptized and sanctified: the father in the voice, and the son in love, and the spirit in the oil. With three names, his completion was before the name that receives, and he increased in name and deed and reigned over all. In the thought of his will, he acknowledged the name of sonship. [...] In the mystery by the spiritual birth. The son of the Most High was called the watchman of the future from him. [...] That he was a man who would receive the spirit in the form of the dove. He was a man who would anoint the spirit with a strong power, that by the power of the spirit he might pursue the demons and heal the pains.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܵܐ ܒܩܵܠܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ","severity":"info","text":"The phrase 'father in the voice of true love' introduces a Trinitarian typology: the Father is associated with the voice (qālā), the Son with love (ḥubbā), and the Spirit with oil (mešḥā). This reflects Narsai's liturgical exegesis of baptism.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܫܡ ܐܝܼܬܘܼܬܼܵܐ ܫܡܵܗ̈ܐ ܬܠܵܬܵܐ","severity":"info","text":"'In the name of the essence, three names' refers to the three divine persons (Father, Son, Spirit) being named and sanctified in baptism. The term 'essence' (īṯūṯā) is a key Syriac theological term for the divine substance.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܬܵܐ ܕܝܘܢܵܐ","severity":"info","text":"The 'sign of the dove' (ʾāṯā d-yawnā) alludes to the Holy Spirit descending as a dove at Jesus' baptism (Matthew 3:16; Luke 3:22). Narsai uses this to connect the Spirit's role in Christ's baptism to the believer's reception of the Spirit.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܡܝܵܐ ܓܫܝܼܡܹ̈ܐ","severity":"info","text":"'Thick waters' (mayyā gšīmē) refers to the physical water of baptism, contrasted with the spiritual rebirth. This distinction between the material and spiritual aspects of baptism is typical of Narsai's sacramental theology.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܕ...","severity":"info","text":"The repeated formula 'He was a man who...' (bar nāšā hwā d-) structures the final lines as a series of typological statements about Christ as the model for human baptism and spiritual transformation.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text contains two lacunae marked by [...], indicating missing or illegible portions. The English draft supplies conjectural readings, but the original sense in these gaps is uncertain.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܪ ܥܸܠܝܐ ܐܸܡ݂ܲܪ ܥܝܪܵܐ ܕܲܥܬܼܝܼܕܼ ܡܢܸܗ' is partially corrupt; the English reads 'The son of the Most High was called the watchman of the future from him,' but the Syriac is fragmentary.","The identity of 'the name that receives' (ܫܡܵܐ ܕܩܲܒܸܿܠ) is ambiguous: it may refer to the Son as the recipient of the Father's voice, or to the believer receiving the Spirit."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":":ܒܲܪ ܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܒܲܦܓܼܪܵܐ ܘܢܲܦ̣ܒܵܐ ܣܛܲܪ ܡ̣ܢ ܥܵܘܠܵܐ\nܡܫܲܒܚܹܗ ܒܪܘܼܚܵܐ ܘܲܗܘ̤ܵܐ ܦܲܓܼܪܵܐ ܐܲܠܵܗ ܘܒܲܪܢܵܫ. :ܒܫܸܡ ܒܲܪܢܵܒܵܐ ܩܵܪܐ ܐܢܵܐ ܠܹܗ ܡܸܛܠ ܦܲܓܼܪܹܗ\nܘܫܸܡ ܐܲܠܵܗܵܐ ܝܵܗܸ̇ܒܼ ܐ̄ܢܵܐ ܠܹܗ ܡܸܛܠ ܕܲܪܓܹܗ. :ܚܲܕܼ ܒ[...]ܪܐ ܐ̄ܢܵܐ ܦܓܼܪܐ [...]ܠܬܼܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ\nܚܲܕ ܒܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܲܕܩܵܐ ܒܝܲܕ ܦܘܼܠܵܓܹ̈ܐ. ܟܝܢ̈ܐ ܦܸܪܫܹ̇ܬܼ ܒܲܫܡܵܐ ܕܲܬܼܪܹܝܢ ܠܵܐ ܗܘ̣ܐ ܒܢܲܝܵܐ:\nܚܲܕܼ ܥ̇[...] ܒܪܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ ܘܦܲܓܼܪܵܐ ܕܡܸܢܲܢ. :ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ ܩ̇ܪܐ ܐܢܵܐ ܠܹܗ ܡܸܛܠ ܬܲܪ̈ܬܼܝܢ\nܕܡܲܫܚܹܗ ܒܪܘܼܚܵܐ ܘܲܗܘ̤ܵܐ ܒܚܘܼܒܵܐ ܒܪܵܐ ܥܲܡ ܡ̣ܠܬܼܵܐ. :ܡܸܠܬܐ ܘܦܲܓܼܪܵܐ ܡܵܐ ܕܐܵܡܲ݁ܪ ܢܵܐ ܬܪܹܝܢ ܒܲܟܼܝܵܢܵܐ\nܒܲܕܼ ܡܘܼܬܼ ܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܒܓܼܵܘܹܗ ܚܲܕܼ ܒܲܪܢܵܫܵܐ. :ܢܲܦ̣ܫܵܐ ܒܦܲܓܼܪܵܐ ܘܦܲܓܼܪܵܐ ܒܢܲܦ̣ܫܵܐ ܦܪܝܼܫܝܼܢ ܘܲܫܘܹܝܢ\nܘܣܵܗܸ̇ܕܼ ܟܠܢܵܫ ܕܲܬܼܪܹܝܢ ܐܸܢܘܿܢ ܘܚܲܕܼ ܡܸܬܼܟܲܢܝܢ. :ܡܸܠܬܐ ܒܦܲܓܼܪܵܐ ܒܛܘܼܦ̣ܣܵܐ ܕܡܸܠܬܐ ܕܡܸܠܬܐ ܕܲܒܼܵܓܼܘ ܢܲܦ̣ܫܵܐ\nܕܐܝܼܬܹܝܗ̇ ܒܢܲܦ̣ܫܵܐ ܘܠܲܒܲܪ ܡܸܢܵܗ̇ ܕܠܵܐ ܦܘܼܪܫܵܢܵܐ. :ܒܗܵܢܵܐ ܛܘܼܦܣܵܐ ܣܝܼܡ ܒܸܢܝܵܢܵܐ ܕܬܼܵܘܕܲܝܼܬܼ ܡܸܠܲܬܼܝ\nܟܲܕܼ ܡܲܩܸܦ ܐ̄ܢܵܐ ܬܪܹܝܢ ܕܲܦܪܝܼܒܼܝܼܢ ܠܚܲܕ ܫܘܼܟܼܠܵܠܵܐ. :ܘܐܸܢ ܛܵܠܡ̇ܝܼܢ ܠܝܼ ܗܲܪ̈ܛܝܩܐ ܒܡܹܐܪܠ ܩܪܨܐ\nܢܚܵܘܘܿܢ ܗܸܢܘܿܢ ܡܢ̣ܘ ܕܲܥ̣ܡܲܕܼ ܘܡܲܫܚܹܗ ܪܘܼܚܵܐ. :ܢܹܐܡܲܪ ܕܝܼܢܵܐ ܠܘܵܬܼ ܕܲܝ̇ܢܵܐ ܕܫܡ̇ܥ ܫܦܝܼܪ\nܘܢܲܝܬܐ ܣܵܗܕܹ̈ܐ ܡ̣ܢ ܒܹܝܬܼ ܐܪ̈ܟܐ ܕܡ̈ܠܝ ܪܘܚܐ. ܢܩܘܼܡܘܼܢ ܓܲܒܹ̈ܐ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ ܐܲܝܟ ܕܲܒܼܕܼܝܼܢܵܐ\nܘܢܸܗܘܹܐ ܪܸܡܙܵܐ ܐ̄ܣܟܘܿܠܲܣܛܝܼܩܵܐ ܕܫܡ̇ܥ ܠܲܬܼܪܹܝܢ.","english":"He was a son of man in the body, and a soul separate from iniquity.  \nHe glorified him in the spirit, and he was a body of God and of a son of man.  \nIn the name of the Son he called him \"father,\" because of his body,  \nand the name of God he gave him because of his rank.  \nOne in [...] he called the body [...] the son of God,  \none in the essence that is not divided by divisions.  \nNatures are distinguished in the name of the two, not in the one.  \nOne [...] the son of the essence and the body of the same.  \nHe called him \"Christ\" and \"Son\" because of the two,  \nthat he might glorify him in the spirit, and he might be in love a son with the Word.  \nThe Word and the body, when he says \"two\" in the one,  \nin the death of the body and the soul within him, one son of man.  \nThe soul in the body and the body in the soul are distinguished and equal,  \nand each witnesses that the two are and one is composed.  \nThe Word in the body in the type of the Word of the Word that is within the soul,  \nwhich is in the soul and outside it without division.  \nIn this type is placed the inquiry of the confession of my word,  \nas it joins two that are separated into one completion.  \nAnd if the heretics slander me with their evil tongue,  \nshow them from where he was baptized and glorified the spirit.  \nHe says to you, \"To the judge who hears well,  \nand bring witnesses from the house of archives of my words of the spirit.  \nStand, judges, one against the other as is fitting,  \nand let there be a scholastic sign that hears the two.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܢܵܫܵܐ","severity":"info","text":"The Syriac term ܒܲܪ ܢܵܫܵܐ (bar nāšā) means 'son of man,' a key Christological title in Syriac tradition, here used to emphasize Christ's humanity.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܐ","severity":"info","text":"The Syriac term ܡܸܠܬܐ (mellṯā) means 'Word,' referring to the divine Logos, central to Narsai's Christological argument about the union of divine and human natures.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪ̈ܛܝܩܐ","severity":"info","text":"The term ܗܲܪ̈ܛܝܩܐ (hārṭīqē) refers to 'heretics,' likely those denying the orthodox Chalcedonian or anti-Chalcedonian Christology, reflecting Narsai's polemical context in the 5th–6th century.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܘܼܦ̣ܣܵܐ","severity":"info","text":"The term ܛܘܼܦ̣ܣܵܐ (ṭupsā) means 'type' or 'pattern,' signaling a structural shift where Narsai introduces a typological framework for his Christological argument.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒ[...]ܪܐ","severity":"caution","text":"The Syriac text has a lacuna at ܒ[...]ܪܐ, likely ܒܲܪܢܵܫܵܐ (bar nāšā) or similar, making the precise phrase uncertain; the English draft supplies 'body' but the original is incomplete.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐ̄ܣܟܘܿܠܲܣܛܝܼܩܵܐ","severity":"info","text":"The term ܐ̄ܣܟܘܿܠܲܣܛܝܼܩܵܐ (eskolastīqā) is a Greek loanword (σχολαστικός), indicating a learned or scholastic sign, reflecting the academic and disputational context of Narsai's audience.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at ܒ[...]ܪܐ leaves the exact phrase uncertain; the English draft reads 'body' but the Syriac may have originally read 'son of man' or another term.","The phrase 'one in the essence that is not divided by divisions' is ambiguous: it may refer to the unity of Christ's nature or to the Trinity, depending on the theological reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":":ܒܕܼܝܼܢܵܐ ܢܚܵܘܘܿܢ ܕܲܠܡ̇ܢ ܦܲܐܝ̈ܢ ܗܵܠܹܝܢ ܕܐܸܡ̇ܪܹܬܼ\nܘܐܸܢ ܡܸܙܕܲܕܩܝܢ ܗܵܐ ܡܸܬܼܓܲܠܝܵܐ ܕܫܲܦܝܼܪ ܛܠܡܘܢܝ. :ܕܠܵܐ ܚܸܪܝܵܢܵܐ ܢܸܓܼܠܘܢ ܚܲܝܠܵܐ ܕܲܟܣܹܐ ܒܡܸ̈ܠܹܐ\nܘܐܸܢܗ̤ܘ ܕܚ̇ܢܝܢ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܗܵܐ ܫܲܪܝܼܪܝܼܢ. :ܩܕܼܵܡ ܕܝ̇ܢܐ ܐܸܢ ܢܵܨܝ̇ܢ ܥܲܡܝܼ ܠܵܐ ܚܸ̇ܠ ܐ̄ܢܵܐ\nܕܛܲܟܼܣܵܐ ܕܡܲܠܟܿܐ ܡܲܪܡܹܐ ܦܓܼܕ̈ܐ ܒܦܘܼܡ ܫܓܼܘܿܫܵܐ. :ܐܝܢܐ ܕܥܵܪܸܩ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܓܠܹܐ ܗ̄ܘ̣ ܩܘܼܛܪܵܓܹܗ\nܘܲܩܕܼܵܡ ܕܝܼܢܵܐ ܡܚܲܝܲܒܼ ܐ̄ܢܵܐ ܠܹܗ ܒ̣ܥܨܝܵ ܫܘܼܬܗ. :ܠܵܐ ܡܫܲܢܹܐ ܐ̄ܢܵܐ ܡ̣ܢ ܢܵܡܘܿܣܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ\nܘܠܵܐ ܡܚܲܠ̣ܦ ܐ̄ܢܵܐ ܬܪܲܥ ܡܵܪܘܼܬܼܵܐ ܒܕܼܝܼܢܵܐ ܐ̄ܚܪܹܢܵܐ. :ܗܵܐ ܩܵܐܸܡ ܐ̄ܢܵܐ ܩܕܼܵܡ ܕܝ̇ܢܐ ܕܚܵܙܹ̇ܐ ܒܟܼܣܝܵܐ\nܟܠ ܕܲܡܩܲܛܪܸܓܼ ܢܚܵܘܹܐ ܒܓܸܠܝܐ ܒܝܲܕܼ ܣܘܼܥܪ̈ܢܐ. :ܡܢܐ ܡܟܣܝܢ ܙܹܐܦܵܐ ܕܲܒܼܗܘܿܢ ܒܐܸܣܟܹܿܝܡ ܩܘܼܫܬܿܐ\nܘܲܠܡ̇ܢ ܡܲܛܥܝܼܢ ܐܲܝܟ ܬܒܼܘ̈ܥܐ ܕܫܲܪܝܼܪ̈ܬܼܵܐ. :ܡܵܢܵܐ ܚܬܼܝܼܪ̈ܝܼܢ [ܒܣܲܓܝܐ ܘܼܬܐ ܕܓܒܼܵܐ] ܟܟܼܝܼܠܵܐ\nܕܗܸܕܿܝܘܿܛܘܼܬܼܵܐ ܒܨܝܼܪ ܗ̄ܘ̣ ܚܲܝܠܵܗ̇ ܩܕܼܵܡ ܚܸܪ̈ܡܵܬܼܵܐ. :ܐܵܦܸܢ ܙܵܟܹܝ̇ܢ ܒܲܫܓܼܝܼܫܘܼܬܼܵܐ ܠܵܘ ܙܵܟܼܘܼܬܼܵܐ ܗ̄ܝ̣\nܐܸܠܵܐ ܩܛܝܼܪܵܐ ܕܲܚܬܼܝܼܪܘܼܬܼܵܐ ܕܙܵܟ̇ܐ ܒܓܼܕ[ܘ...ܕܵܐ]. :[... ܒܡܲܪܵ]ܚܘܼܬܼܵܐ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܿܐ\nܘܐܲܫܦܸܠ ܩܘܼܫܬܿܐ ܒܲܡܠܹܙ ܙܲܒܼܢܵܐ ܩܕܼܵܡ [...]ܥܐ. ܠܵܐ ܡܸܙܕܟܹܐ ܙܟܼܵܘ ܡܲܪ̈ܚܹܐ ܠܫܸܡ ܟܹܐܢܦܬܼܵܐ. ܘܠܵܘ ܟܹܐܢܘܼܬܼܵܐ ܚܵܒܲܬ̤ ܡ̣ܢ [ܡܬܘܿܡ ܐܝܟ ܡܵܐ]\n:[ܟܲܣܒܲܪܘ]ܗܢܘܿܢ ܐܲܛܥܝܼܘ ܒܝܲܕܼ ܡܸܠܲܝܗ̈ܘܿܢ ܒܩܘܼܛܢܵܐ\nܘܐܲܣܒܲܪܘ ܐܸܢܘܿܢ ܕܲܚܠܵܦ ܩܘܼܫܬܿܐ ܗܘ̤ܝܢ ܬܵܒܼܘ̈ܥܹܐ.","english":"In the judgment, he shows that the words I spoke are not false. And if they are justified, behold, the revelation of the beautiful image is manifest. Without hesitation, he reveals the power that is hidden in words. And he who sins against the evil one is truly manifest. Before the judgment, he stands with me, and no one can alter the order of the king who casts branches into the mouth of confusion. He who flees from the law, his knot is revealed. And before the judgment, he condemns himself by the wood of his own planting. No one departs from the divine laws, and no one changes the door of lordship for another judgment. Behold, I stand before the judgment that sees the hidden one. All who accuse, he reveals openly through deeds. Why is the covering of falsehood hidden under the appearance of truth? And why does he lead astray like the seekers of truth? How many are the audacious [in the multitude of the power of the chosen one] who are adorned, so that the power of simplicity is diminished before the curses? Even if he conquers in confusion, it is not victory, but a bond of audacity that conquers in [ ... ]. [ ... ] in the rashness against truth, and he lowers truth by the tongue of sacrifice before [ ... ]. The boastful do not attain purity for the name of the church, and the church does not receive from [ever, as when] [they proclaimed] they led astray by their words in the short term, and they proclaimed that instead of truth there would be seekers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The Syriac term ܕܝܼܢܵܐ (dīnā) means 'judgment' and here likely refers to divine judgment or the eschatological tribunal, a key theme in Narsai's liturgical poetry.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܦܬܼܵܐ","severity":"info","text":"The term ܟܹܐܢܦܬܼܵܐ (kēnūṯā) means 'church' and reflects the institutional and liturgical context of Narsai's homilies, which were delivered in the East Syriac tradition.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܲܓܝܐ ܘܼܬܐ ܕܓܒܼܵܐ","severity":"caution","text":"The phrase ܒܣܲܓܝܐ ܘܼܬܐ ܕܓܒܼܵܐ (b-saggīʾā wūṯā d-gaḇā) is textually uncertain; the brackets in the edition indicate a lacuna or corruption, and the translation 'in the multitude of the power of the chosen one' is conjectural.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܕܼܵܡ ܕܝ̇ܢܐ","severity":"info","text":"The repeated phrase ܩܕܼܵܡ ܕܝ̇ܢܐ (qḏām dīnā, 'before the judgment') structures the passage as a series of legal or eschatological declarations, typical of Narsai's rhetorical style.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܹܐܢܦܬܼܵܐ","severity":"info","text":"The mention of the church (ܟܹܐܢܦܬܼܵܐ) and 'seekers of truth' (ܬܒܼܘ̈ܥܐ ܕܫܲܪܝܼܪ̈ܬܼܵܐ) may reflect Narsai's polemic against heretical groups, a common concern in his homilies.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܣܲܓܝܐ ܘܼܬܐ ܕܓܒܼܵܐ is corrupt; the reading 'in the multitude of the power of the chosen one' is tentative.","The final lines contain lacunae (marked by brackets) that obscure the exact sense of the contrast between truth and falsehood."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":":ܕܲܓܵܠܵܐܝܼܬܼ ܠܒܼܝܼܫܝܼܢ ܡܸܫܟܹ̈ܐ ܕܐܸܡܪܹ̈ܐ [...]ܢܹ̈ܐ\nܘܕܐܒܹ̈ܐ ܐܢܘܿܢ ܒܣܘܼܗܥܪ̈ܢܲܝܗܘܹܢ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܐ. :ܡܲܢ̣ܘ ܡܸܢܗܘܿܢ [...]ܐ ܨܠܲܚ ܙܹܐܦܹܗܘܠܵܐ ܐܸܬܼܦܲܪܣܝܼ\nܘܐܲܝܢܵܘ ܕܲܙܟ̣ܵܐ ܒܕܼܝܼܢܵܐ ܟܹܐܢܵܐ ܐܸܠܵܐ ܒܚܘܼܬܼܪܵܐ. :ܗܵܐ ܪ̈ܒܢܐ ܕܬܲܠܡܸܕܼܘ ܐܸܢܘܿܢ ܚܵܒ̣ܘ ܘܐܸܬܼܦܲܪܣ[ܝܼ]ܘ\nܘܛܸܪܕܲܬ̤ ܐܸܢܘܿܢ ܥܹܕܬܿܐ ܕܟܼܝܼܬܼܵܐ ܠܒܲܪ ܡ̣ܢ ܬܲܪ̈ܥܹܝܗ̇. ܦܘܠܘܵܢܢܹܐ ܘܐܹܘܢܸܡ̈ܝܵܢܹܐ ܥܩܝܼܪܝܼܢ ܘܲܫܕܝܼܢ:\nܕܒܝܬ ܐܲܪܝܘܣ ܘܲܕܢܵܘܵܬܹ̈ܗ ܗܘ̤ܘ ܢܘܼܟܼܪ̈ܝܹܐ. ܘܐܵܦ ܪ̈ܒܵܢܹܐ ܕܕܓܠܘܼܬܼܵܐ ܦܟܿܗ ܡܸܠܝܗ̈ܘܿܢ. ܡܢܐ ܚܫܝܼܒܼܝܼܢ ܬܲܠܡܝܼܕܲܗ̈ܘܢ ܟܠܒܹ̈ܿܐ ܦܹܐܩܹ̈ܐ. ܡ̣ܢ ܐܹܘܛܹܟܹ̈ܐ ܠܵܐ ܕܵܚܸܠ ܐܢܵܐ ܕܚܵܢܹܐ ܠܬܘܫܵܐ ܗܘ̣. ܘܡ̣ܢ ܡܸܨܪܵܝܵܐ ܠܵܐ ܡܫܦܠ ܐ̄ܢܵܐ ܘܲܙܟܼܵܐ ܒܓܼܘܡܼܕܵܐ ܗܘ̣. :ܘܠܵܐ ܡ̣ܢ ܝܪ̈ܬܹܐ ܕܡܲܪ̈ܗܵܛܲܝܗܘܿܢ ܡܸܬܼܪܲܦܹܐ ܐ̄ܢܵܐ\nܕܟܲܒܹ̈ܐ ܐܸܢܘܿܢ ܠܲܥ̈ܓܹܐ ܘܦܐܩܹ̈ܐ ܠܘܵܬܼ ܝܘܠܦܵܢܵܐ. :ܡܸܩܥܵܐ ܗܘ̣ ܩܵܥܹ̇ܝܢ ܡܵܐ ܕܡܸܫܬܲܓܸܫܝܼܢ ܒܲܕܡܘܬ ܠܓܝܼܘܢ\nܘܲܡܫܲܠܹܐ ܠܗܘܿܢ ܩܵܠܹܗ ܕܝܼܫܘܿܥ ܐܲܝܟ ܕܲܠܠܸܓܼܝܼܘܢ. :ܠܩܠ ܡܲܨܘܼܬܼܗܘܿܢ ܕܲܕܠܵܐ ܛܲܟܼܣܵܐ ܢܵܕܘ ܚܘܫܵܒܲܝ̈\nܘܲܦܗ̇ܘ ܣܓܼܝ ܠܒܪ ܡ̣ܢ ܐܘܼܪܚܵܐ ܕܪܕܝܼܢ ܗ̄ܘ̣ܵܘ ܒܵܗ̇. :ܒܐܘܼܪܚܵܐ ܕܡܠܟܼܐ ܚܸܙܩܸ̇ܬܼ ܕܐܸܦܘܿܩ ܒܲܠܘܝܼܬ ܡܲܠܟܐ\nܘܩܵܠ ܓܝ̈ܣܐ ܕܕܚܠܲܬܼ ܩܘܼܫܬܿܐ ܟܠܵܢܝ ܡ̣ܢ ܡܲܪܕܝܼܬܼܝ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܩܸܢܛܵܐ ܕܡ̣ܢ ܡܸܠܲܝܗ̈ܘܿܢ ܣܛ̇ܝܹܬܼ ܡ̣ܢ ܡܸܠܲܬܼܝ\nܥܠܲܝܗܘܿܢ ܗܸܦܪܬܼ ܕܠܵܐ ܢܸܕܠܘܢܵܗ̇ ܠܡܲܪܕܝܼܬܼܝ ܩܘܼܫܬܿܐ. :ܡܸܛܢ ܛܸܢܸ̇ܬܿ ܠܘܼܩܒܲܠ ܓܘܼܡܕܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܟܲܕ ܗܸܕܝܘܿܛܝܼܢ ܚܵܛ̇ܦܝܼܢ ܕܲܪܓܼܵܐ ܕܪܲܒܵܢܘܼܬܼܵܐ.","english":"Deceitfully they put on the skins of lambs [...] and of fathers, they act with their sorceries against the truth. They set forth [...] the image of their falsehood was spread. And they show that the victor in the contest is not by power but by arrogance. Behold, the teachers of the disciples became and were spread, and their expulsion from the pure Church outside its gates. Paulicians and Eutychians were uprooted and cast out. The house of Arius and his associates were accursed. And also the teachers of falsehood, their mouths full, how were their disciples considered rabid dogs? From Eutyches he does not fear, for he is one who sins against the truth. And from the Egyptian he does not yield, for he is one who conquers in the contest. And he does not tear himself away from the heirs of their courses, for they are like wild beasts and rabid ones toward teaching. He is one who cries out, crying out what is confused in the likeness of a wolf, and he silences the voice of Jesus as if to a wolf. To all their commands without order, their thoughts are disturbed, and their mouth is much outside the path they were treading. On the path of the king, the vision of the king went forth, and the voice of the armies that fear the truth ceased from my contest. It was not by the edge of their words that I turned from my word; upon them I cast a net without their knowledge for my contest with the truth. Because I was astonished before the contest of their thoughts, while simple ones snatch the rank of teacher.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Paulicians and Eutychians","severity":"info","text":"The Paulicians and Eutychians are heretical groups opposed by Narsai; their mention here reflects the Christological controversies of the 5th–6th centuries.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"house of Arius","severity":"info","text":"Arius and his followers were condemned at the First Council of Nicaea (325); Narsai invokes them as archetypal heretics.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠܵܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܕܲܓܵܠܵܐܝܼܬܼ (daggālāʾīt) means 'deceitfully' and sets the tone for the passage's polemic against false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general condemnation of heretics to a specific list (Paulicians, Eutychians, Arians) and then to a first-person assertion of the speaker's steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has lacunae marked by [...] in lines 1–2, making the precise sense of the opening uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's anti-heretical catalogues were influential in East Syriac tradition, shaping later polemical works.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' is unclear; it may refer to a specific heretical teacher or a generic opponent.","The phrase 'he silences the voice of Jesus' could be metaphorical for heretical teaching that suppresses orthodox doctrine."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":":ܠܫܲܒܼܪܘܼܬܼ ܠܸܒܵܐ ܒܥܹ̇ܝܬܼ ܕܐܹܚܲܟܸܿܡ ܒܗܵܠܹܝܢ ܕܲܬܼܢܹ̇ܝܬܼ\nܕܠܵܐ ܬܸܬܕܵܘܲܕ ܒܵܬܲܪ ܫܸܡ̈ܥܹܐ ܕܩ̈ܠܐ ܫܓܼܝܫ̈ܐ. :ܨܲܠܡܵܐ ܕܡܲܠܟܿܐ ܨܵܪܘ ܚܘܼܫܵܒܲܝ̈ ܒܕܼܦܵܐ ܕܡܸ̈ܠܹܐ\nܘܲܒܼܦܸܬܼ ܓܼܵܡܲܝ̈ ܨܒܹܝ̇ܬܼ ܕܐܹܚܵܘܹܝܘܗܝ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ. :ܗܘ̤ܐܲ ܦܸܣ ܠܝܼ ܕܐܹܨܘܿܪ ܨܲܠܡܵܐ ܕܫܘܘܕܵܝ ܡܸܠܘܗ̈ܝ\nܕܝܗ̣ܒ ܫܘܼܒܼܩܵܢܵܐ ܒܛܲܒܼܥܵܐ ܕܲܫܡܹܗ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܗ. :ܢܘܼܚܵܡ ܦܲܓܼܪܵܐ ܘܦܘܼܪܩܵܢ ܢܲܦ̣ܫܵܐ ܡܠ݂ܲܟ ܘܐܸܫܬܵܘܕܝܼ\nܘܲܟܼܬܲܒܼ ܐܸܢܘܿܢ ܒܬܲܪ̈ܬܹܿܝܢ ܠܘܼܚܹ̈ܐ ܕܡܲܝ̈ܐ ܘܪܘܼܚܵܐ. :ܢܝܼܫܵܐ ܕܚܲܝܹ̈ܐ ܩܒ̣ܥ ܒܲܥܡܵܕܵܐ ܠܚܲܝܠܵܘ̈ܬܹܐ\nܕܢܸܗܘܘܿܢ ܚܵܢܹ̇ܝܢ ܠܘܵܬܼ ܬܘܼܩܵܢܵܐ ܕܡܲܠܟܿܘܼܬ ܪܵܘܡܵܐ. :ܒܡ̈ܝܵܐ ܩܲܒܼܥܹܗ ܠܢܝܼܫܵܐ ܚܕܬܼܵܐ ܕܝܲܠܕܐ ܕܪܘܼܚܵܐ\nܕܟܼܠ ܕܲܡܕܲܡܹܐ ܒܝܲܕ ܨܒܼܝܵܢܵܐ ܚܪܘܼܪܹ̈ܐ ܢܵܣܸܒܼ̇. :ܗܵܐ ܫܘܼܘܟܵܝܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ ܕܠܵܐ ܡܸܬܕܓܠ\nܬܵܘܢܸܬܼ ܚܲܦܲܛ ܕܢܸܣܲܒ̣ ܡܲܓܠ ܥܘܼܬܼܪܵܐ ܕܪܘܼܚܵܐ. :ܗܵܐ ܩܒܼܝܼܥ ܢܝܼܫܑܵܐ ܩܕܼܵܡ ܝܵܠܘܼܦܹ̈ܐ ܕܢܸܬܕܲܡܘܢ ܒܹܗ\nܢܗܲܝܡܸܢ ܠܸܒܵܐ ܘܢܵܘܕܹܐ ܦܘܼܡܵܐ ܘܢܸܚܢܘܿܢ ܙܵܘ̈ܥܹܐ. :ܗܵܐ ܕܪܲܫ̣ ܡܲܠܟܿܐ ܐܘܼܪܚܵܐ ܚܲܕܲܬܵܐ ܗܘ̤ ܒܲܩܢܘܿܡܹܗ\nܬܵܘ ܢܸܪܕܹܐ ܒܵܗ̇ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܥܲܕ ܐܝܼܬܼ ܬܘܼܗܪܵܐ. :ܗܵܐ ܦܬܼܝܼܚ ܥܘܼܒܵܐ ܕܡܵܘ ܠܸܕ ܐ̄ܢܵܫܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܩܒܼܘܿܪ [ܘ]ܒܲܥܡܵܕܵܐ ܡܵܝܘܿܬܼܘܼܬܼܵܐ ܘܲܩܢ̣ܵܘ ܚܲܝܹ̈ܐ. :ܢܸܫܡܲܥ ܟܠܢܵܫ ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܗܵܢ̇ܘܵ ܚܲܒܿܝܼܒ̣ܝ\nܘܢܸܩܥܹܐ ܚܘܼܒܿܐ ܠܘܵܬܼ ܗܵܘ̇ ܕܐܲܚܝܼ ܠܐ̄ܢܵܫܵܐ ܒܚܘܼܒܵܐ. :ܥܲܡ ܝܘܿܚܲܢܵܢ ܢܸܩܥܹܐ ܒܩܵܠܵܐ ܚܕܼܵܐ ܬܵܘܕܝܼܬܼܵܐ\nܗܵܢ̇ܵܘ ܐܸܡܪܹܗ ܕܐܲܠܵܗ ܟܠܵܐ ܡܕܲܟܿܐ ܡܘܼܡܹ̈ܐ܀","english":"To the simplicity of heart you sought to make wise through these that you erred, that you not be led astray after the confused sounds of voices. The image of the king they fashioned in the thoughts of their minds on the tablet of words, and in the openings of their mouths you sought to show him to the spectators. It was possible for me to draw the image of the confession of his fullness, who gave remission in the nature of his name to the seekers of his house. The body was dissolved and the soul was redeemed, he reigned and confessed, and he wrote a sign on both tablets of water and spirit. The sign of life he fixed in baptism for the powers that would live towards the seal of the kingdom of heaven. In water he fixed the new sign of the child of spirit, which all who resemble receive through the choice of pure intentions. Behold, the seal of the kingdom of heaven, which is not false, the likeness hastened to take the revelation of the wealth of spirit. Behold, the sign is fixed before the disciples who are likened to him, and the heart believes, the mouth confesses, and the limbs tremble. Behold, the king has pointed out a new way in his person; come, enter upon it towards the end while there is opportunity. Behold, the bosom of the mother of the man is opened spiritually; bury [and] in baptism mortality and stand up life. Let every man hear this daughter of the voice that calls to her beloved, and cry out love towards the one who revived the man with love. With John cry out in one voice a confession, that one, the word of God, all pure from blemishes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ ܕܡܲܠܟܿܐ","severity":"info","text":"The phrase 'image of the king' likely refers to Christ as king, a common typology in Syriac baptismal theology, where baptism imprints the image of Christ on the believer.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܡ ܝܘܿܚܲܢܵܢ ܢܸܩܥܹܐ ܒܩܵܠܵܐ ܚܕܼܵܐ ܬܵܘܕܝܼܬܼܵܐ","severity":"info","text":"The call to cry out with John in one voice alludes to John the Baptist, who in Syriac tradition is the preacher of Christ's baptism and the voice of confession.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܥܡܵܕܵܐ","severity":"info","text":"Baptism (ܥܡܵܕܵܐ) is central to Narsai's homily on Epiphany, where water and spirit together effect the 'sign of life' and the 'new sign of the child of spirit'.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܗܵܐ ... ܗܵܐ","severity":"info","text":"The repeated exclamation 'Behold' (ܗܵܐ) structures the passage as a series of demonstrative pronouncements, each introducing a new aspect of the baptismal mystery.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paulicians and Eutychia","severity":"info","text":"The preceding passage names Paulicians and Eutychians, heretical groups opposed by Narsai; this passage contrasts their false teachings with the true baptismal seal of the Church.","cites":[{"key":"ed:dsc-32","label":"source edition: On Epiphany","url":"https://syriaccorpus.org/32"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is ambiguous: it may be a personification of the call to baptism or a reference to the echo of John's preaching.","The clause 'bury [and] in baptism mortality' (ܩܒܼܘܿܪ [ܘ]ܒܲܥܡܵܕܵܐ ܡܵܝܘܿܬܼܘܼܬܼܵܐ) is textually uncertain; the bracketed 'and' is supplied by the editor."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}