{"slug":"dsc-34","id":"syriac:dsc:dsc-34","title":"On Peter and Paul","title_source":"On Peter and Paul","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":"2026-11-15T05:42:09Z","cost_usd":0.020009},"source":{"registry_id":"syriac:dsc:dsc-34","work_id":"dsc-34","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/34"},"stats":{"passages":31,"english_words":8550,"coptic_letters":0,"source_letters":18333,"commentary_units":177,"commentary_kinds":8,"derived_notes":1,"ambiguities":57,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-34","abstract":"Narsai's memrā on Peter and Paul is a verse homily composed in the late fifth century for the East Syriac Feast of Saints Peter and Paul. It celebrates the two apostles as models of unity and orthodoxy, reflecting the theological concerns of the School of Nisibis. The work survives in a single nineteenth-century manuscript, limiting certainty about its original form. The English translation occasionally smooths over Syriac poetic parallelism, so readers should consult the facing Syriac for rhetorical structure.","historical_context":"Narsai (d. ca. 500) composed this memrā during his tenure at the School of Nisibis, a major center of East Syriac Christianity in the late fifth century. The work reflects the theological and liturgical concerns of the Church of the East, particularly the emphasis on apostolic authority and unity. The sole surviving manuscript is a nineteenth-century copy, with no earlier witnesses, making the transmission history obscure. The memrā is read in the East Syriac tradition on the Feast of Saints Peter and Paul, indicating its continued liturgical use. The text is a memrā, a genre of verse homily likely performed in a liturgical setting. It engages with themes of apostolic foundation and cosmic reconciliation, echoing earlier Syriac traditions such as Ephrem's hymns.","significance":"This memrā is significant as a witness to late fifth-century East Syriac theology and liturgical practice, particularly the veneration of Peter and Paul as models of unity. It also illustrates the poetic and rhetorical techniques of Narsai, a key figure in the School of Nisibis. The work relates to broader early Christian traditions of apostolic commemoration and the use of verse homilies in Syriac liturgy.","timeline":[{"date":"5th c.","event":"Narsai composes the memrā on Peter and Paul at the School of Nisibis."},{"date":"ca. 500","event":"Death of Narsai."},{"date":"19th c.","event":"Earliest surviving manuscript copy of the memrā."},{"date":"Late 5th c.","event":"The memrā reflects East Syriac theological concerns of the period."}],"relations":[{"work":"Hymns on Faith by Ephrem","relation":"Parallels Pauline theme of cosmic reconciliation through apostolic preaching","key":"","label":null,"url":null},{"work":"Matthew 16:18","relation":"Allusion to Peter as a rock in the image of 'twelve stones'","key":"","label":null,"url":null},{"work":"Luke 10:1","relation":"Reference to the seventy disciples sent out","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context for 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 work"}],"cautions":["The sole surviving manuscript is a 19th-century copy; earlier transmission history is unknown, limiting certainty about the original form.","The English translation occasionally smooths over Syriac poetic parallelism; readers should consult the facing Syriac for rhetorical structure.","The precise date of composition is uncertain; only the second half of the fifth century is indicated."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00038,"generated":"2026-11-15T05:42:08Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/34"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8536"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-34","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":31,"ratio":1.0}],"stats":{"passages":31,"translated":31,"commentary_passages":31,"commentary_units":177,"english_words":8550,"source_letters":28523,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā in verse, likely for liturgical performance, celebrating the apostles Peter and Paul as models of unity and orthodoxy.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500) composed this during his tenure at the School of Nisibis; the text reflects late 5th-century East Syriac theological concerns.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is a 19th-century copy; earlier transmission history is unknown, limiting certainty about the original form.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā is read in East Syriac tradition on the Feast of Saints Peter and Paul, indicating its continued liturgical use.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition’s English translation occasionally smooths over Syriac poetic parallelism; readers should consult the facing Syriac for rhetorical structure.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"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: 31 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":31},"term_index":[],"citations":{"ed:dsc-34":{"label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}},"segments":[{"i":1,"ref":"p1","source":"ܕܕܼܘܼܟܼܪܵܢܵܐ ܕܦܲܛܪܘܿܣ ܘܦܵܘܠܘܿܣ\nܡܐܡܪܐ ܪܒܝܥܢܐ\nܕܕܼܘܼܟܼܪܵܢܵܐ ܕܦܲܛܪܘܿܣ ܘܦܵܘܠܘܿܣ\nܥܘܼܢܵܝܵܐ\nܒܪܝܼܟܼܘܼ ܡܫܝܼܚܵܐ ܕܓܼܒܼ݂ܵܐ ܠܲܫܠܝܼܚܵܘ̈ܗܝ: ܘܲܡܠ̣ܵܐ ܐܸܢܘܢ ܥܘܼܬܼܪܵܐ\nܕܚܸܟܼ̈ܡܵܬܹܗ: ܐܲܚܲܝ̈. :ܛܵܒܼܵܐ ܕܦܲܠܸܓܼ ܥܘܼܬܼܪܵܐ ܕܚܘܼܒܹܿܗ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ\nܗܲܒܼܠܝܼ ܕܐܸܫܘܹܐ ܠܢܸܬܼܪܵܐ ܙܥܘܿܪܵܐ ܕܡ̣ܢ ܡ̇ܘܗܲܒܼܬܼܵܟ ܀ :ܡܲܠܟܿܐ ܕܐܲܠܒܸܿܫ ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܠܚܲܝܠܵܘܵܬܹ̈ܐ\nܬܪܘܿܨ ܚܘܼܫܵܒܲܝܿ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܟ ܀ :ܪܲܒܵܐ ܡܗܝܼܪܵܐ ܕܐܲܩܢܝܼ ܗܵܘܢܵܐ ܠܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫܵܐ\nܚܲܟܸܿܡ ܪܸܥܝܵܢܝ ܕܢܸܗܘܹܐ ܪܵܕܹܐ ܠܘܼܩܒܲܠ ܡܸܠܲܝ̈ܟ ܀ :ܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܠܡܵܝܘܿܬܼܘܼܬܹܵܐ ܒܝܲܕܼ ܡ̇ܝ̈ܘܿܬܹܐ\nܢܲܚܸܡ ܪܸ̈ܓܼܫܲܝ ܠܡܸܫܡܲܥ ܩܵܠܹ̇ܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܣܵܦܪܵܐ ܕܲܪܫ̣ܩ ܣܸܦܪܵܐ ܕܪܘܼܚܵܐ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܒܚܘܼܩܵܐ ܕܡܸܠܬܼܵܟ ܢܸܪܗܲܛ ܠܸܫܵܢܝ ܥܲܡ ܚܘܼܫܵܒܲܝ̈ ܀ :ܒܵܟ ܢܸܬܼܗܲܓܿܘܿܢ ܪܸܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ ܥܲܝܢܹ̈ܐ ܘܗܵܘܢܵܐ\nܕܕܲܡ ܢܸܬܼܚܲܣܟܿܘܼܢ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܣܪ̈ܝܼܩܵܬܼܵܐ ܀ :ܠܵܟ ܫܵܐܹ̇ܠ ܐ̄ܢܵܐ ܥܘܼܕܪܵܢ ܪܘܼܚܵܐ ܡܲܬܬܲܪ ܟܠܵܐ\nܗܲܒܼܠܝܼ ܕܝܼܠܵܟ ܕܐܸܬܼܢܹܐ ܒܕܸܝܼܠܵܟ ܥܲܠ ܚܵܟܼ̈ܡܵܬܼܵܟ ܀ :ܐܲܢ̄ܬܿ ܐܲܥܬܲܪܹܝܗ̇ ܠܡܸܣܟܹܿܢܘܼܬܹܗ ܕܓܸܢܣܲܢ ܫܝܼܛܵܐ\nܘܒܼܵܟ ܐܸܬܼܚܲܟܲܡ ܥܵܠܡܵܐ ܒܪܝܼܪܵܐ ܘܲܩ̣ܢܵܐ ܗܵܘܢܵܐ ܀ :ܩܵܠܵܟ ܕܲܪܫܵܗ݂̇ ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܒܹܝܬܼ ܡ̇ܝ̈ܘܿܬܹܐ\nܘܐܲܝܟ ܗܲܕܿܝܼܐܵܐ ܗܘ̤ܵܐ ܦܘܼܩܕܼܵܢܵܟ ܠܠܵܐ ܝܼܕܲܥܬܲܢ ܀ :ܒܐܝܼܙܓܲܕܿܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܓܸܢܣܵܟ ܨܒܲܬ݂ܿ ܕܲܬܼܫܲܝܸܢ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܕܲܦܠܝܼܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܡܸܛܠ ܥܵܘ̣ܠܲܢ ܀","english":"Memorial of Peter and Paul\nFourth Memra\nMemorial of Peter and Paul\nPreface\n\nBlessed is Christ who chose his apostles, and filled the world with the riches of his wisdom, my brethren. The good one who distributes the wealth of his love to the sons of his house, grant me that I may approach the small portion from your gift. The king who clothes the armor of the spirit upon the powers, direct my thoughts to oppose the error of your proclamation. The great craftsman who bends the air to the simplicity of the word, make wise my mind that it may run according to your words. The giver of life to the dead through the dead, warm my senses to hear the sounds of the word of life. The scribe who writes the book of the spirit upon the corporeal, by the power of your word hasten my tongue with my thoughts. In you the senses and movements, the eyes and the air are disturbed, and the blood is withheld from the veins of the empty. To you the man asks for the help of the spirit, the restrainer of all, grant me yours that I may come with yours upon your wisdoms. You have enriched the poverty of the race of the foolish man, and by you the world has become wise, pure and standing in the air. Your voice has shown the way of life among the dead, and like a guide your command has been to the ignorant. By the embassy of the sons of your race you have desired to reconcile heaven and earth, which were divided because of iniquity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܕܼܘܼܟܼܪܵܢܵܐ ܕܦܲܛܪܘܿܣ ܘܦܵܘܠܘܿܣ","severity":"info","text":"The heading identifies this as the 'Memorial of Peter and Paul' and the 'Fourth Memra', placing it within a larger cycle of homilies by Narsai for the apostolic feast.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܐܡܪܐ","severity":"info","text":"The term 'memra' (ܡܐܡܪܐ) denotes a metrical homily or discourse, a standard genre in Syriac liturgical poetry, often used by Narsai for festal commemorations.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Narsai","severity":"info","text":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East, known for his poetic homilies that often expound Christological and apostolic themes within an Antiochene framework.","cites":[],"named_sources":["Sebastian P. Brock 2006"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܪܝܼܟܼܘܼ ܡܫܝܼܚܵܐ ܕܓܼܒܼ݂ܵܐ ܠܲܫܠܝܼܚܵܘ̈ܗܝ","severity":"info","text":"The opening praises Christ for choosing the apostles, establishing the homily's focus on apostolic authority and the divine origin of their mission.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܕܲܦܠܝܼܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܡܸܛܠ ܥܵܘ̣ܠܲܢ","severity":"info","text":"The closing image of heaven and earth divided by iniquity echoes the Pauline theme of cosmic reconciliation through apostolic preaching, paralleling Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡ ܢܸܬܼܚܲܣܟܿܘܼܢ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܣܪ̈ܝܼܩܵܬܼܵܐ","severity":"caution","text":"The phrase 'blood is withheld from the veins of the empty' is obscure; it may metaphorically describe spiritual desiccation or a ritual abstinence, but the precise referent is uncertain.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text shows some orthographic variation (e.g., ܕܼܘܼܟܼܪܵܢܵܐ for ܕܘܼܟܼܪܵܢܵܐ) that may reflect scribal practice; the reading taken follows the edition's normalization.","The phrase 'blood is withheld from the veins of the empty' is ambiguous: it may refer to a spiritual state or a liturgical practice, but no clear parallel is attested."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܬܪܸܥܣܲܪ ܐ̄ܢܵܫܵܐ ܓ̣ܒܲܝܬܿ ܡ̣ܢ ܛܘܿܗܡܵܐ ܥܲܦܪܵܢܵܝܵܐ\nܘܐܲܩܢܝܼܬܿ ܐܸܢܘܿܢ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܠܡܸܚܣܲܢ ܟܠܵܐ ܀ :ܒܗܘܿܢ ܡܲܟܸܿܟܼܬܵܗ̇ ܠܲܛܪܘܼܢܘܼܬܹܗ ܕܡ̇ܘܬܵܐ ܘܒܼܝܼܫܵܐ\nܘܲܒܼܗܘܿܢ ܟܲܒܸܿܫܬܿ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܬܹܚܝܬܼ ܫܘܼܠܛܵܢܵܟ ܀ :ܬܪܸܥܣܲܪ ܟܹܐܦܹ̈ܐ ܦ̣ܣܲܠ ܨܸܒܼܝܵܢܵܟ ܡ̣ܢ ܛܘܼܪ ܐ̄ܢܵܫܵܐ\nܘܲܥܒ݂ܲܕܿܬܿ ܐܸܢܘܿܢ ܐܲܝܟ ܫܲܬܸܐܣܹ̈ܐ ܠܒܸܢܝܵܢ ܚܘܼܒܵܟ ܀ :ܒܲܬܼܪܸܥܣܲܪܬܵܐ ܐܲܝܟ ܕܲܒܼܝܲܪ̈ܚܹܐ ܡܫܲܡܫܲܝ̈ ܫܲܢ̄ܬܵܐ\nܫܲܡܠܝܼܬܿ ܘܲܓ̣ܡܲܪܬܿ ܩܘܼܝܵܡ ܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝ̈ܘܿܬܹܐ ܀ :ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܫܲܕܲܪܬܿ ܐܸܢܘܿܢ ܙܵܘܓܿܝܼ̈ܢ ܙܵܘܓܿܝܼ̈ܢ\nܘܦܲܠܚ̣ܘܼܗ̇ ܠܐܲܪܥܵܐ ܘܲܥܩ݂ܲܪܘ ܡܸܢܵܗ̇ ܝܲܥܪܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܓ̣ܒܲܝܬܿ ܬܘܼܒܼ ܫܲܒܼܥܝܼܢ ܘܲܡ̣ܠܲܝܬܿ ܐܸܢܘܿܢ ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ\nܘܢܸܦܚܘܼܢ ܒܐܲܦܵܘ̈ܗܝ ܕܥܵܠܡܵܐ ܢܫܲܡܬܼܵܐ ܕܪܘܼܚ ܚܲܝܘܼܬܼܵܐ ܀ :ܘܡ̣ܢ ܕܐܸܬܼܢܲܚܲܡܘ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܒܩܵܠ ܦܘܼܩܕܵܢܵܟ\nܗܲܒܸܿܒܼܘ ܘܲܛܥܲܢܘ ܦܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܠܫ̣ܡ ܪܲܒܿܘܼܬܵܪܟ ܀ ܣܓܼܝܼ ܠܹܗ ܚܨܵܕܼܵܐ ܕܦܹܐܪ̈ܲܝ ܙܲܪܥܵܟ ܕܐܲܪܡܝܼܬܿ ܒܐܲܪܥܲܢ:\nܘܲܙܥܘܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܦܵܥܠܹ̈ܐ ܕܪܘܼܚܵܐ ܕܲܢܟܲܢܫܘܼܢܵܝܗܝ ܀ :ܪܡܲܙ̣ ܨܸܒܼܝܵܢܵܟ ܠܘܵܬܼ ܡܫܲܡܫܵܢܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܟ\nܕܲܢܦܝܼܣܘܼܢܵܟ ܕܬܲܦܸܩ ܦܵܥܠܹ̈ܐ ܠܕܘܼܢܵܫ ܙܲܪܥܵܟ ܀ :ܦܪܲܣܬ̣ܵܝܗܝ ܠܥܘܼܬܼܪܵܐ ܕܚܹܝܠ ܡ̇ܘܗܲܒܼܬܼܵܟ ܥܲܠ ܟܠ ܬܸܓܼܡܝܼ̈ܢ\nܘܲܩܪ݂ܲܬܿ ܐܲܟܲܚ̄ܕܼ ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܠܡܸܫܬܿܘܼܬܼ ܚܘܼܒܵܟ ܀ :ܓ̣ܒܲܬܿ ܡ̣ܢ ܛܵܒܹ̈ܐ ܕܬܲܛܸܢ ܛܵܒܹ̈ܐ ܠܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ\nܘܲܩܪ̣̰ܵܝܬܿ ܟܸܢܫܹ̈ܐ ܕܢܲܩܢܘܿܢ ܣܲܒܼܪܵܐ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܀","english":"Twelve men you chose from the earthly race, and you filled them with the power of the Spirit to measure the whole. Through them you humbled the pride of death and evil, and through them you subdued height and depth beneath your authority. Twelve stones your will hewed from the mountain of men, and you made them like foundations for the building of your love. Through the twelve, like months that serve the year, you completed and perfected the establishment of life without death. To the four corners you sent them, pairs by pairs, and they tilled the earth and uprooted from it the forest of iniquity. Again you chose seventy and filled them with the spirit of life, and they breathed upon the face of the world the breath of the living spirit. And when height and depth were filled with the sound of your command, they bore and brought forth fruits of glory for the name of your greatness. Great is the harvest of the fruits of your seed which you sowed in the earth, and few were the workers of the Spirit who gathered them. Your will hinted to the servants of your proclamation that they should please you, that you might send workers for the sowing of your seed. You spread out the wealth of the power of your gift over all orders, and you called together both good and evil to drink of your love. You chose from the good to lead the good to the work of truth, and you called the thorns that bear hope to the poor of hope.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܪܸܥܣܲܪ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The phrase 'twelve men' refers to the twelve apostles, a standard term in Syriac Christian literature for the inner circle chosen by Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܟܹܐܦܹ̈ܐ","severity":"info","text":"The image of 'twelve stones' hewn from a mountain echoes the apostolic foundation metaphor, possibly alluding to Matthew 16:18 where Peter is called a rock.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܒܼܥܝܼܢ","severity":"info","text":"The 'seventy' chosen ones refer to the seventy (or seventy-two) disciples sent out in Luke 10:1, a common trope in early Christian mission narratives.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡ̣ܢ ܕܐܸܬܼܢܲܚܲܡܘ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ","severity":"info","text":"The phrase 'height and depth were filled' marks a transition from the commissioning of the apostles to the cosmic response, structuring the passage as a movement from divine command to universal harvest.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܠܚ̣ܘܼܗ̇ ܠܐܲܪܥܵܐ ܘܲܥܩ݂ܲܪܘ ܡܸܢܵܗ̇ ܝܲܥܪܵܐ ܕܥܵܘ̣ܠܵܐ","severity":"info","text":"The agricultural metaphor of tilling the earth and uprooting the 'forest of iniquity' parallels Pauline language of spiritual cultivation (e.g., 1 Corinthians 3:6-9).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܩܪ̣̰ܵܝܬܿ ܟܸܢܫܹ̈ܐ ܕܢܲܩܢܘܿܢ ܣܲܒܼܪܵܐ","severity":"info","text":"The 'thorns that bear hope' likely alludes to the inclusion of sinners in the church's mission, a theme developed in later Syriac ascetic and pastoral literature.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܐ̄ܢܵܫܵܐ (men) could be read as generic 'humanity' or specifically 'male apostles'; the translation opts for 'men' to align with the apostolic context.","The phrase 'height and depth' (ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ) may be a cosmic pair or a reference to spiritual pride and abyss; the translation takes it as spatial authority."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܝܕܼ ܙܲܕܿܝܼܩܹ̈ܐ ܓܠ݂ܲܝܬܿ ܟܹܐܢܘܼܬܼܵܟ ܕܪܵܚܹ̇ܡ ܩܘܼܫܬܵܐ ܐܢ̄ܬܿ\nܘܲܒܼܚܲܛܵܝܹ̈ܐ ܚܵܘܝܼܬܿ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܟ ܀ :ܒܐܲܝܠܹܝܢ ܕܲܦܢ̣ܵܘ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܓܠ݂ܲܝܬܿ ܚܹܐܪܘܼܬܲܢ\nܘܒܲܐܝܠܹܝܢ ܕܥܲܨܝܼܘ ܚܵܘܝܼܬܿ ܘܲܡܫܹܝܬܿ ܚܹܝܠ ܟܠܡܸܕܲܡ ܀ :ܬܪܸܥܣܲܪ ܢܩܲܦ̣ܘܼܟ ܒܝܲܕܼ ܨܼܒܼܝܵܢܵܐ ܘܚܹܝܠ ܐܵܬܼ̈ܘܵܬܼܵܐ\nܘܲܠܪܵܕܼܘܿܦܵܟ ܥܨ̣ܵܝܗܝ ܦܘܼܩܕܵܢܵܟ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܀ :ܫܵܐܘܿܠ ܥܲܨܝܼ ܠܘܼܩܒܲܠ ܡܸܠܹ̈ܐ ܕܟܼܵܘܿܪܙܘܼܬܼܵܟ\nܘܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܟܲܕܼܢܹܗ ܪܸܡܙܵܟ ܒܢܝܼܪܵܐ ܕܚܘܼܒܵܟ ܀ :ܛܲܢܵܢܵܐ ܗ̄ܘ̣ܵܐ ܕܛܵܐܹܿܝܢ ܟܠܢܵܫ ܚܠܵܦ ܢܵܡܘܿܣܵܐ\nܘܲܡܣܲܟܹܿܐ ܗ̄ܘ̣ܵܐ ܠܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܢܵܡܘܿܣܵܝܵܐ ܀ :ܐܲܬܼܠܹܝܛܵܐ ܗ̄ܘ̣ܵܐ ܕܐܲܡܝܼܢ ܛܵܐܹ̇ܢ ܢܵܡܘܿܣܵܐܝܼܬܼ\nܟܲܕܼ ܣܵܒ̇ܲܪ ܗ̄ܘ̣ܵܐ ܠܡܸܙܟܵܐ ܒܪܲܗܛܵܐ ܐܲܪܥܵܢܵܝܵܐ ܀ :ܐܲܪܥܵܢܵܐܝܼܬܼ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܒܐܵܓܼܘܿܢ ܥܲܡܠܹ̈ܐ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܟܲܠܲܠ ܒܸܠܥܵܕܼ ܪܘܼܚܵܐ ܀ :ܒܲܢܛܘܼܪ̈ܵܬܼܵܐ ܒܸܣܪ̈ܵܢܝܵܬܼܵܐ ܡܸܬܼܚܲܙܲܩ ܗ̄ܘ̣ܵܐ\nܟܲܕܼ ܢܵܚܹ̇ܬܼ ܗ̄ܘ̣ܵܐ ܠܕܲܪܵܐ ܟܠܝܘܿܡ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܀ :ܙܲܝܢܵܐ ܡܚܝܼܒܵܐ ܠܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܟܠܢܵܫ ܥܲܡ ܗܲܕܿܡܵܘ̈ܗܝ\nܘܡܸܬܼܥܵܘܲܟ ܗ̄ܘ̣ܵܐ ܨܸܒܼܝܵܢ ܢܲܦܫܹܗ ܡ̣ܢ ܕܲܠܡܸܙܟܵܐ ܀ :ܢܝܼܫܵܐ ܪܲܒܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܛܥܝܼܢ ܗ̄ܘ̣ܵܐ ܒܢܲܦܫܹܗ\nܘܲܡܙܲܝܲܚ ܗ̄ܘ̣ܵܐ ܚܕܵܐ ܬܵܘܕܲܝܼܬܼܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܝܲܬܿܝܼܪ̈ܵܬܼܵܐ ܚܫܝܼ̈ܒܼܵܢ ܗ̣̄ܘܲܝ̈ ܠܹܗ ܟܠ ܣܸܓܼ̈ܕܵܬܼܵܐ\nܕܠܵܐ ܡܩܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܐܲܠܵܗ ܢܘܼܟܼܪܵܝ ܐܵܠܲܐ ܐܸܢ ܚܲܕܼ ܀ :ܒܗܵܢܵܐ ܢܝܼܫܵܐ ܪܵܕܹܦ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ\nܒܝܲܕܼ ܣܵܒܲ̇ܪ ܗ̄ܘ̣ܵܐ ܕܢܘܼܟܼܪܵܝܘܼܬܼܵܐ ܗ̄ܝܼ ܠܐܲܠܵܗ ܟܠܵܐ ܀","english":"Through the righteous you revealed your love of truth, O Lord, and through sinners you showed the wealth of your mercy. Through those who submitted to your will you revealed freedom, and through those who resisted you showed and measured the power of everything. Twelve you bound to yourself by will and the power of the signs, and to your persecutor you made your command difficult when he did not desire. Saul resisted the words of your proclamation, and when he did not desire, your sign struck him with the arrow of your love. He was a deceiver who led every people astray from the law, and he exacted the penalty of legal reward. He was a persecutor who compelled the wandering people lawfully, while he thought to conquer by earthly pursuit. Earthily he contended in the arena of labors, and he did not know that without the spirit nothing is accomplished. In the mountains and in the valleys he was strengthened, while he descended to the arena every day with the senses of the body. A wretched garment he wore every people with his members, and the will of his self was twisted from what was possible. A great error of the name of the Creator he bore in himself, and he proclaimed a single confession within his thought. All the sects seemed to him more excellent, for he did not accept that God is one except one. In this error he persecuted the proclamation, for he thought that oneness is everything for God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܕܿܝܼܩܹ̈ܐ","severity":"info","text":"The Syriac term ܙܲܕܿܝܼܩܹ̈ܐ (zaddiqē) means 'righteous ones' and is used here in contrast with 'sinners' (ܚܲܛܵܝܹ̈ܐ) to frame a binary moral typology common in Narsai's homiletic rhetoric.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܢܩܲܦ̣ܘܼܟ","severity":"info","text":"The phrase 'twelve you bound to yourself' echoes the calling of the twelve apostles, a motif from the previous passage and grounded in Matthew 10:1-4 and Acts 1:13-26.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܵܐܘܿܠ","severity":"info","text":"Saul (Paul) is depicted as a persecutor before his conversion, a narrative drawn from Acts 9:1-19 and elaborated in Syriac tradition as a model of resistance overcome by divine love.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܢܵܐ ܢܝܼܫܵܐ","severity":"info","text":"The passage moves from a general description of divine action through righteous and sinners to a focused narrative on Saul's error and persecution, culminating in a summary of his mistaken theology.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܼܵܘܿܪܙܘܼܬܼܵܟ","severity":"info","text":"The term ܟܼܵܘܿܪܙܘܼܬܼܵܟ (kārozūtāk) means 'your proclamation' and refers to the Christian kerygma, a key concept in Narsai's works on apostolic mission.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܠܢܵܫ","severity":"caution","text":"The phrase ܟܠܢܵܫ (kull nāš) 'every people' appears twice in the English draft as 'every people' but may also be read as 'every person'; the Syriac is ambiguous, but the context of leading astray suggests a collective sense.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܟܠܢܵܫ could mean 'every person' or 'every people'; the collective reading is adopted here based on the context of leading astray from the law.","The phrase 'one except one' in the English draft is a literal rendering of the Syriac ܐܸܢ ܚܲܕܼ, which may mean 'except one' or 'but one'; the intended sense is that Saul rejected monotheism except for a single deity."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܫ̣ܡܲܥ ܛܲܢܵܢܵܐ ܛܸܒܵܐ ܚܲܕܼܬܼܵܐ ܕܒܼܘܼܕܵܩ ܩܢܘܿܡܹ̈ܐ\nܘܛܲܢ݂ ܘܐܸܬܼܥܲܙܲܙ ܕܢܸܬܼܒܲܥ ܨܲܥܪܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܀ :ܚܙ̣ܵܐ ܕܲܡܣܲܝܒܼܝܼܢ ܚܕܲܬܵܐ ܒܐܲܪܥܵܐ ܐ̄ܢܵܫܵܐ ܒܨܝܼܪܹ̈ܐ\nܘܲܠܒܸܫ̣ ܙܲܝܢܵܐ ܕܢܸܚܪܘܿܒܼ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܒܼܝܼܫܹ̈ܐ ܀ :ܠܵܐ ܣܲܝܒܲܪ ܗ̄ܘ̣ܵܐ ܕܲܚ̣ܙܵܐ ܕܢܵܨܲ̇ܚ ܫܸܡ ܒܲܪܢܵܫܵܐ\nܘܡܸܬܼܩܲܠܲܣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ ܫܸܡ ܥܵܒܼܘܿܕܼܵܐ ܀ :ܛܢܵܢܵܐ ܫܲܓܼܪܹܗ ܥܲܙܝܼܙܵܐܝܼܬܼ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ\nܘܲܒܼܥܵܐ ܕܢܵܘܩܸܕܼ ܕܲܟܼܝܘܼܬܼ ܚܵܛܹ̈ܐ ܐܲܝܟ ܕܲܠܝܲܥܪܵܐ ܀ :ܠܡܵܢ ܠܲܡ ܡܲܫܘܹܝܢ ܟܝܵܢܵܐ ܥܒܼܷܝܼܕܼܵܐ ܥܲܡ ܥܵܒܼܘܿܕܼܵܐ\nܘܲܠܡܵܢ ܡܲܥܠܝܼܢ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܐ ܚܲܝܠܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܠܡܵܢܵܐ ܡܩܲܪܒܼܝܼܢ ܣܸܓܼܕܲܬܼ ܟܲܣܝܵܐ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܘܡ̇ܢ ܡܸܬܼܝܲܩܲܪ ܓܲܒܼܪܵܐ ܨܠܝܼܒܼܵܐ ܒܫܸܡ ܐܲܠܵܗܵܐ ܀ :ܠܵܐ ܡܣܲܝܒܲܪ ܐ̄ܢܵܐ ܨܲܥܪܵܐ ܪܲܒܵܐ ܕܲܫܡܹܗ ܕܐܲܠܵܗܝ\nܕܝܵܗ̄ܒܿܝܼܢ ܐ̄ܢܵܫܵܐ ܫܸܡ ܪܲܒܿܘܼܬܹܗ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܠܵܐ ܙܵܕܹܿܩ ܠܝܼ ܕܐܲܗܡܹܐ ܘܐܸܫܬܿܘܿܩ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ\nܕܠܵܐ ܐܸܬܼܩܲܛܪܲܓܼ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܕܙܲܗܲܪ ܗܵܕܹܐ ܀ :ܡܘܼܫܹܐ ܓܠ̣ܵܐ ܠܝܼ ܕܠܵܐ ܢܸܗܘܹܐ ܠܵܟ ܐܲܠܵܟ ܢܘܼܟܼܪܵܝ\nܘܗܘ̤ ܒܲܕܲܩ ܠܝܼ ܕܠܵܐ ܫܲܪܝܼܪܝܼܢ ܚܓܲܪܼ̈ܬܹܗ ܕܗܵܘܹ̇ܝܢ ܀ :ܟܠ ܐܲܠܵܗܹ̈ܐ ܕܠܵܐ ܥܒ݂ܲܕܼܘ ܘܐܲܬܼܩܸܢܘ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ\nܢܹܐܒܼܕܿܘܼܢ ܠܲܓܼܡܵܪ ܘܠܵܐ ܢܸܬܿܕܲܟܼܪܘܼܢ ܥܘܼܗܕܵܢܲܝ̈ܗܘܿܢ ܀ :ܒܗܵܕܹܐ ܬ̣ܢܘܲܝ ܠ̣ܒܸܫ ܚܲܡܝܼܡܵܐ ܛܢܵܢܵܐ ܩܲܫܝܵܐ\nܘܪܵܕܹܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܫܡܵܐ ܕܝܼܫܘܿܥ ܐܲܝܟ ܢܘܼܟܼܪܵܝܵܐ ܀ :ܪܲܕܼܦܹܗ ܠܲܫܡܹܗ ܕܠܵܐ ܢܸܣܬܲܪܲܪ ܒܹܝܬܼ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܲܛܪܕܼ ܐܸܢܘܿܢ ܠܲܡܣܲܒܪ̈ܵܢܵܘܗܝ ܠܒܲܪ ܡ̣ܢ ܥܲܡܵܐ ܀","english":"The just man heard the new good of the proclamation of the names, and he was troubled and agitated that he might follow the path of the name of the Creator. He saw that a new thing was being established on earth, a man in the likeness of the Son, and he put on the armor of war to go forth like a warrior. He could not bear to see that the name of the Son of man was victorious, and the name of the servant was being reviled by every mouth. The just man armed himself mightily in the form of a fire, and he sought to burn the purity of sinners like a forest. Why do they make the created nature equal with the Creator? And why do they raise up another power with the substance? Why do they offer hidden worship to the corporeal? And why is the crucified man honored in the name of God? He could not bear the great injury to the name of God, that men give the name of his greatness to the work of his hands. It is not right for me to be silent and keep quiet from the duty, that I not be cut off from the law that warns of this. Moses revealed to me that your God is not a stranger to you, and he proved to me that his testimonies are not true that they might be. All gods that did not create and establish the heavens and the earth, let them perish completely and let their memories not be recalled. With this response, the harsh just man put on a hot zeal, and he pursued the name of Jesus like a stranger. He persecuted his name so that it would not be established among the Hebrews, and he drove out his apostles from the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܢܵܢܵܐ","severity":"info","text":"The Syriac term ṭaʿyā (here vocalized ṭaʿyā) means 'just man' but also carries the sense of 'zealot' or 'one who errs' in a religious context; Narsai uses it to characterize the Jewish opponent as misguided.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܓܠ̣ܵܐ ܠܝܼ ܕܠܵܐ ܢܸܗܘܹܐ ܠܵܟ ܐܲܠܵܟ ܢܘܼܟܼܪܵܝ","severity":"info","text":"The reference to Moses revealing that 'your God is not a stranger to you' echoes Deut 6:4–5 and the Shema, where God is declared unique and not foreign; Narsai adapts this to polemic against Jewish rejection of Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܢܵܢܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The 'harsh just man' likely represents a Jewish leader or teacher, possibly a Pharisee, who opposes the Christian proclamation; Narsai's portrayal reflects the anti-Jewish polemic common in Syriac Christian literature of the 5th–6th centuries.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܢ ܠܲܡ ܡܲܫܘܹܝܢ ܟܝܵܢܵܐ ܥܒܼܷܝܼܕܼܵܐ ܥܲܡ ܥܵܒܼܘܿܕܼܵܐ","severity":"info","text":"The series of rhetorical questions beginning with 'Why do they make the created nature equal with the Creator?' forms a structured argument against the incarnation, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܛܪܕܼ ܐܸܢܘܿܢ ܠܲܡܣܲܒܪ̈ܵܢܵܘܗܝ ܠܒܲܪ ܡ̣ܢ ܥܲܡܵܐ","severity":"info","text":"The expulsion of the apostles from the people parallels Acts 13:50, where Paul and Barnabas are driven out of Antioch in Pisidia by Jewish instigation; Narsai may be conflating this with the broader Jewish rejection of Christian mission.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the just man' (ṭaʿyā) is not explicitly named; the reading takes him as a Jewish opponent, possibly a Pharisee or high priest, but Narsai may be using a typological figure.","The phrase 'name of the Son of man' (ܫܸܡ ܒܲܪܢܵܫܵܐ) could refer to Jesus or to a generic human title; the context favors a Christological reference."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܘܕܲܚܙ̣ܵܐ ܕܢܸܦܩܲܬ̤ ܟܵܪܘܿܙܘܼܬܼܵܐ ܠܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ\nܫܲܓܼܪܹܗ ܛܢܵܢܵܐ ܕܢܹܐܚܘܿܕܼ ܒܐܲܦܹܝܗ̇ ܐܵܦ ܒܹܝܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܫܩܲܠ̣ ܫܘܼܠܛܵܢܵܐ ܡ̣ܢ ܪܹ̈ܫܢܹܐ ܣ̈ܡܲܝܵܐ ܕܥܵܘ̣ܠܵܐ\nܘܲܢܦ݂ܲܩ ܢܸܪܕܿܘܿܦ ܢܘܼܗܪܵܐ ܕܲܪܕܲܦ ܠܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ ܀ :ܚ̣ܙܲܩ ܛܲܢܵܢܵܐ ܒܐܘܼܪܚܵܐ ܕܥܲܡܡܹ̈ܐ ܠܡܸܪܕܲܦ ܢܘܼܗܪܵܐ\nܘܐܲܙܠܸܓܼ ܡܸܢܫܹܠܝ ܚܲܕܼ ܙܲܠܝܼܩܵܐ ܘܲܡ̣ܚܵܝܗܝ ܘܐܲܪܡ̇ܝܗܝ ܀ :ܒܫܲܒܼܛܵܐ ܕܢܘܼܗܪܵܐ ܡ̣ܚܵܝܗܝ ܒܲܣܝܼܡܵܐ ܠܗܵܘ̇ ܛܲܢܵܢܵܐ\nܕܲܡܚܵܘܹܐ ܠܹܗ ܕܗܵܘ̇ ܡܵܐ ܕܣܵܢܹ̇ܐ ܒܹܗ ܡܸܬܼܢܲܓܲܕ ܀ :ܓܹܐܪܵܐ ܕܢܘܼܗܪܵܐ ܫ̣ܕܼܵܐ ܒܹܗ ܘܲܡ̣ܚܵܝܗܝ ܥܲܠ ܒܵܒܼܵܬܹ̈ܗ\nܘܫܲܩ̣ܠܹܗ ܠܢܘܼܗܪܹܗ ܕܿܨܒܼܵܐ ܕܢܸܪܕܿܘܿܦ ܢܘܼܗܪܵܐ ܕܟܼܠܵܐ ܀ ܒܢܘܼܗܪܵܐ ܢܲܓܼܕܹܿܗ ܥܲܠ ܢܲܗܝܼܪܹܗ ܠܪܵܕܹܦ ܢܘܼܗܪܵܐ:\nܘܥܲܠ ܦܲܪܨܘܿܦܹܗ ܡ̣ܚܵܝܗܝ ܘܐܲܙܝܼܥܹܗ ܠܪܵܕܹܦ ܠܲܫܡܹܗ ܀ :ܒܠܲܥ̣ ܘܐܸܣܬܲܡܝܼ ܢܘܼܗܪܵܐ ܕܥܲܝܢܵܘ̈ܗܝ ܒܲܪ̈ܵܝܵܬܼܵܐ\nܘܲܕܿܢܲܚ̣ ܡܸܢܫܹܠܝ ܢܘܼܗܪܵܐ ܟܲܣܝܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܚ̣ܙܵܐ ܢܲܗܝܼܪܵܐ ܕܥܵܠܹ̇ܒܼ ܢܘܼܗܪܹܗ ܠܐܸܣܦܹܝܪ ܫܸܡܫܵܐ\nܘܲܫܡ݂ܲܥ ܩܵܠܵܐ ܕܗܲܢܝܼ ܘܲܪܚܝܼܡ ܡ̣ܢ ܟܠ ܩܵܠܝܼ̈ܢ ܀ :ܫܵܐܘܿܠ ܫܵܐܘܿܠ ܩܪ̣ܵܝܗܝ ܢܝܼܚܵܐܝܼܬܼ ܐܲܝܟ ܝܵ̇ܕܲܥ ܠܹܗ\nܘܚܵܘܝܼ ܕܲܡܦܵܣ ܒܹܗ ܒܲܛܢܵܢܹܗ ܠܘܼܩܒܲܠ ܡܸܠܘ̈ܗܝ ܀ :ܡ̇ܢ ܪܵܕܦܲܬܼ ܠܝܼ ܓܙܝܼܪܵܐ ܕܦܲܓܼܪܵܐ ܘܥܘܼܪܠܵܐ ܕܠܸܒܵܐ\nܘܡ̇ܢ ܛܵܪܕܲܬܿ ܠܹܗ ܠܲܫܡܵܐ ܕܡ̇ܪܘܼܬܼܝ ܐܲܝܟ ܢܘܼܟܼܪܵܝܵܐ ܀ :ܠܡܵܢܵܐ ܠܚܝܼܡܲܬܿ ܥܲܠ ܟܵܪ̈ܘܿܙܲܝ ܥܲܙܝܼܙܵܐܝܼܬܼ\nܘܲܨܗܹܝܬܿ ܠܲܕܼܡ̇ܐ ܕܲܡܣܲܒܿܪ̈ܵܢܲܝ ܟܲܕܼ ܠܵܐ ܚ̣ܛܵܘ ܠܵܟ ܀ :ܠܡܵܢܵܐ ܒܵܥܹ̇ܝܬܿ ܕܬܸܣܬܿܘܿܪ ܪܵܘܡܵܐ ܕܒܸܢܝܵܢ ܚܘܼܒܵܐ\nܘܬܸܕܼܠܘܿܚ ܫܲܝܢܵܐ ܕܐܸܬܼ݂ܵܐ ܢܫܲܝܸܢ ܥܵܠܡܵܐ ܦܠܝܼܓܼܵܐ ܀","english":"And he saw that the proclamation had gone forth to the house of the pagans.  \nThe agitation of error stirred him to seize also the house of the nations by its face.  \nHe took authority from the heavenly heads of iniquity,  \nand went out to pursue the light that chases away the darkness of their straying.  \nThe erring one took hold of the path of the nations to pursue the light,  \nand a flash of lightning shot forth from the sky and struck him and cast him down.  \nWith the rod of light it struck him, gentle to that erring one,  \nshowing him that what he strives for by it is being proclaimed.  \nFor an arrow of light was shot at him and struck him on his knees,  \nand took from him the light he desired to pursue, the light of all.  \nWith the light it proclaimed over his companion to pursue the light,  \nand struck him on his person and shook him to pursue his name.  \nThe light of his eyes was swallowed up and extinguished in the outer regions,  \nand the light hidden within his mind shone forth from the sky.  \nThe companion saw that his light was greater than the sphere of the sun,  \nand heard a voice sweeter and more beloved than all voices.  \n“Saul, Saul,” it called him, gently as one who knew him,  \nand showed that he was contending with him in his error against his words.  \n“Why do you persecute me, the circumcision of the flesh and the foreskin of the heart,  \nand why do you drive away the name of my lordship like a pagan?  \nWhy do you rage fiercely against my preachers,  \nand thirst for the blood of my evangelists, though they have not wronged you?  \nWhy do you wish to extinguish the height of love that is built,  \nand to disturb the peace of the sign that will pacify the divided world?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܘܼܟܼܪ̈ܵܝܹܐ","severity":"info","text":"The Syriac term ܢܘܼܟܼܪ̈ܵܝܹܐ (pagan) is used here to denote non-Jewish, non-Christian peoples, reflecting the rhetorical contrast with the 'house of the nations'.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Saul, Saul","severity":"info","text":"The double invocation 'Saul, Saul' echoes Acts 9:4, where the risen Christ addresses Saul on the Damascus road, a key conversion narrative.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"circumcision of the flesh and the foreskin of the heart","severity":"info","text":"This phrase contrasts Jewish circumcision (flesh) with spiritual uncircumcision (heart), a Pauline theme (cf. Rom 2:28-29) adapted by Narsai to highlight Saul's persecution of Christians.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from third-person narration of Saul's pursuit to direct speech (the voice calling 'Saul, Saul'), marking a dramatic turning point in the conversion account.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"light","severity":"info","text":"The repeated imagery of light (ܢܘܼܗܪܵܐ) as both a weapon and a revelation parallels the Acts account of a blinding light, but Narsai elaborates it as a rod and arrow, symbolizing divine correction.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the companion' (ܢܲܗܝܼܪܹܗ) is ambiguous; it may refer to a fellow persecutor or to Saul himself in a dual role, but the text likely intends a companion in error."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܡܵܢ ܡܸܬܼܟܲܬܿܫܲܬܿ ܥܲܡ ܚܲܣܝܼܢܵܐ ܕܚܲܣܢܹܗ ܠܡܵܘܬܵܐ\nܘܲܠܡܵܢ ܫܵܕܹ̇ܝܬܿ ܓܹܐܪ̈ܲܝ ܚܸܡܬܼܵܟ ܒܙܵܟܹ̇ܐ ܠܟܼܠܵܐ ܀ :ܩܫܹܐ ܗ̄ܘ̣ ܠܵܟ ܓܲܒܼܪܵܐ ܠܲܡܒܲܥܵܛܘܼ ܠܥܸܠ ܡ̣ܢ ܥܘܼܩܣܹ̈ܐ\nܘܠܵܐ ܡܨܹܝܬܿ ܕܬܹܐܚܘܿܕܼ ܕܲܪܵܐ ܒܪܸ̈ܓܿܫܹܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܡܚܝܼܠܘܼ ܟܝܵܢܵܟ ܠܡܸܣܥܵܐ ܠܪܵܘܡ̇ܐ ܠܐܲܝܟܵܐ ܕܐܝܼܬܲܝ\nܘܠܵܐ ܡܲܦܲܣ ܠܵܟ ܠܡܸܣܲܩ ܨܹܐܕܲܝ ܟܲܕܼ ܒܸܣܪܵܢܵܐ ܐܢ̄ܬܿ ܀ :ܠܡܵܢ ܪܲܕܼܦܲܬܿ ܠܝܼ ܐܲܝܟ ܕܲܠܡܝܼܬܵܪܐ ܫܓܼܝܼܪ ܒܲܛܢܵܢܵܐ\nܘܡܵܢܵܐ ܡܨܲܚܹܝܬܿ ܫܹܡܝ ܝܲܩܝܼܪܵܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܡܵܢ ܛܲܢܝܼܢܲܬܿ ܚܠܵܦ ܢܵܡܘܿܣܵܐ ܣܵܦܪܵܐ ܫܲܒܼܪܵܐ\nܫܒܼܘܿܩ ܫܲܒܼܪܘܼܬܼܵܐ ܘܬܼܵܐ ܐܸܬܼܩܲܪܲܒܼ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܠܵܘ ܡܝܼܬܼܵܐ ܐ̄ܢܵܐ ܐܲܟܼܡܵܐ ܕܪܵܢܹ̇ܝܬܿ ܐܸܠܵܐ ܚܲܝܵܐ\nܘܒܼܝܼ ܡܸܬܼܩܲܝܡܝܼܢ ܚܲܝܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܘܫܲܝܢܵܐ ܕܟܼܠܵܐ ܀ :ܐܵܦܸܢ ܡܝܼܬܹܿܬܼ ܥܵܘ̇ܠܵܐܝܼܬܼ ܡ̣ܢ ܡܲܪ̈ܵܚܹܐ\nܐܸܠܵܐ ܚܲܝ ܐ̄ܢܵܐ ܒܚܲܝܹ̈ܐ ܚܲܕܬܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܗܵܠܹܝܢ ܡܲܠܸܠ ܩܵܠܵܐ ܚܲܝܵܐ ܥܲܡ ܡ̇ܝܘܿܬܼܵܐ\nܘܐܲܚܝ̣ܕܹܿܗ ܓܘܼܢܚܵܐ ܘܙܵܥ ܘܐܼܬܼܒܲܠܗܝܼ ܒܩܵܠܵܐ ܘܢܘܼܗܪܵܐ ܀ :ܒܲܬܼܪܹܝܢ ܣܵܗ̈ܕܹܿܐ ܚܵܘܝܼ ܫܪܵܪܹܗ ܚܲܝܵܐ ܠܡܝܼܬܼܵܐ\nܒܩܵܠܵܐ ܘܢܘܼܗܪܵܐ ܓܠ̣ܵܐ ܥܲܠ ܚܲܝܵܘ̈ܗܝ ܘܥܲܠ ܫܘܼܠܛܵܢܹܗ ܀ :ܒܩܵܠܵܐ ܐܲܠܦܹܗ ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܡܝܼܬܼܵܐ ܐܲܟܼܡܵܐ ܕܲܣܒ݂ܲܪ\nܘܲܒܼܝܲܕܼ ܢܘܼܗܪܵܐ ܚܵܕܝܼ ܫܪܵܪܵܐ ܕܟܼܵܪܘܼܙܘܼܬܹܗ ܀ :ܣܒ݂ܲܪ ܛܲܢܵܢܵܐ ܕܠܲܒܲܪܢܵܫܵܐ ܩܛܝܼܠܵܐ ܪܵܕܹܦ\nܘܲܚܙ̣ܵܝܗܝ ܕܲܢܛܝܼܪ ܬܵܓܼܵܐ ܒܪܵܘܡ̇ܐ ܘܡܲܡܠܸܟ ܥܲܠܐ ܟܠ ܀ :ܒܫܘܼܒܼܚܵܐ ܪܲܒܵܐ ܚܵܘܼܝ ܢܲܦܫܹܗ ܠܥܹܝܢ ܪܵܕܼܘܿܦܹܗ\nܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܕܲܒܼܓܸܠܝܵܢܵܐ ܕܲܒܼܫܘܼܠܵܡܵܐ ܀","english":"Why do you contend with the righteous one, whose contest is for death? And why do you cast the arrows of your wrath, to conquer all? It was hard for you, O man, to be stirred up from the snares, and you were not able to seize the moment with the senses, along with the spirits. Your nature was too weak to ascend to the height where he is, and it does not permit you to go up against him while you are in the flesh. Why did you pursue me as if I were a mortal, a wanderer gone astray? And why did you make my honored name a mockery for the spectators? Why did you change the law, O scribe, O youth? Leave youth and come, approach perfection. I am not dead as you thought, but alive, and through me are established the gentle lives and the peace of all. Even if I died unjustly at the hands of the wicked, yet I live in new lives without end. Thus spoke the living voice with the dead one, and seized him with trembling and fear, and confounded him with voice and light. Through the two witnesses, the living one shows his truth to the dead one; with voice and light he revealed his life and his authority. With the voice he taught him that he was not dead as he supposed, and through the light he confirmed the truth of his proclamation. The wanderer thought that the mortal man he pursued was slain, and he saw him holding a crown on high and reigning over all. With great glory he showed himself to the eyes of his pursuer, as a mystery in the revelation at the end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܝܼܢܵܐ","severity":"info","text":"The term ܚܲܣܝܼܢܵܐ (ḥassīʿā) means 'righteous one' and is a standard Syriac epithet for a saint or martyr, here applied to Peter.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܚܲܕܬܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ","severity":"info","text":"The phrase 'new lives without end' echoes the New Testament concept of eternal life in Christ (e.g., John 3:16, 1 Cor 15:22), adapted to Peter's post-mortem authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܣܵܗ̈ܕܹܿܐ","severity":"info","text":"The 'two witnesses' (ܣܵܗ̈ܕܹܿܐ) likely refer to Peter and Paul, whose joint martyrdom and intercession are celebrated in Syriac tradition, as in the liturgical commemoration of 28 December.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܵܠܵܐ ܘܢܘܼܗܪܵܐ","severity":"info","text":"The repeated pairing 'with voice and light' (ܒܩܵܠܵܐ ܘܢܘܼܗܪܵܐ) forms a structural refrain, emphasizing the dual means of divine revelation and Peter's vindication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܲܥܵܢܵܐ","severity":"info","text":"The 'wanderer' (ܛܲܥܵܢܵܐ) who pursues Peter is Simon Magus, a figure paralleled in Acts 8:9-24 and patristic accounts of his confrontation with Peter in Rome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܬܵܓܼܵܐ","severity":"info","text":"Peter holding a 'crown' (ܬܵܓܼܵܐ) on high reflects the Syriac reception of Peter as a royal martyr and heavenly intercessor, a theme developed in Narsai's homilies and later East Syriac hymnography.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'dead one' (ܡܝܼܬܼܵܐ) is ambiguous: it could refer to Simon Magus as spiritually dead or to Peter as physically dead but spiritually alive; the text resolves this by having Peter declare 'I am not dead'.","The phrase 'ܒܪܸ̈ܓܿܫܹܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ' ('with the senses, along with the spirits') is ambiguous: it may mean that Simon could not grasp spiritual realities through sensory perception, or that he could not join the company of spirits."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܐ̄ܪܵܙ ܗܵܘ̇ ܫܘܼܒܼܚܵܐ ܚܵܘܝܼ ܒܗܵܘܢܵܐ ܠܵܘ ܒܲܚܙܵܬܼܵܐ\nܕܠܵܐ ܡܨܸܐ ܦܲܓܼܪܵܐ ܕܢܸܚܙܹܐ ܒܪܸ̈ܓܼܫܹܐ ܠܗܵܝ̇ ܬܸܫܿܒܘܿܚܬܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܩܢܘܿܡ̇ܐ ܚܙܲܝ̈ ܒܵܒܼܵܬܹ̈ܐ ܒܸܣܪ̈ܵܢܝܵܬܼܵܐ\nܐܸܠܵܐ ܐ̄ܪܵܙܵܐ ܕܨܲܠܡܵܐ ܓܲܠܝܵܐ ܕܲܟܼܣܸܐ ܒܪܵܘܡ̇ܐ ܀ :ܒܢܘܼܗܪܵܐ ܕܡ̣ܢ ܫܹܠܝ ܫ̣ܘܵܐ ܕܢܸܬܼܒܲܩܸܐ ܗܘ̤ ܘܲܕܼܥܲܡܹܗ\nܘܣܘܼܟܵܠ ܡܸܠܹ̈ܐ ܠܹܗ ܒܲܠܚܘܿܕܼܵܘܗܝ ܡܸܬܼܦܲܫܲܩ ܗ̄ܘ̣ܵܐ ܀ :ܚܙ̣ܵܘ ܢܲܗܝܼܪܵܐ ܘܲܫ̣ܡܲܥܘ ܩܵܠܵܐ ܗܘ̤ ܘܐܵܦ ܗܸܢ̣ܘܲܢ\nܠܗܘܿܢ ܒܲܪܬܼ ܩܵܠܵܐ ܠܹܗ ܦܘܼܫܵܩܵܐ ܕܲܟܼܣܸܐ ܒܩܵܠܵܐ ܀ :ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ ܕܲܠܘܵܬܼ ܫܵܐܘܿܠ ܡܸܣܬܲܥܪܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܲܫܡܲܥ ܩܵܠܵܐ ܕܲܟܼܣܸܐ ܘܲܓܲܠܸܐ ܗܘ̤ ܘܲܕܿܥܲܡܹܗ ܀ :ܐܘܿ ܡܲܫܡܲܥܬܼܵܐ ܕܟܲܕܼ ܫܲܘܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܵܐ ܫܲܘܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܘܚܲܕܼ ܡܣܸܬܲܟܲܠ ܘܲܐ̄ܚܪܹܝܢ ܩܵܐܹ̇ܡ ܒܲܕܼܡܘܼܬܼ ܚܲܪܫܵܐ ܀ :ܫܵܡ̇ܥܝܼܢ ܩܵܠܵܐ ܕܲܡܬܲܪܓܸܿܡ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܡܲܡܲܠܠܗܘܿܢ\nܘܲܟܼܣܸܐ ܚܲܝܠܹܗ ܡ̣ܢ ܡܲܫܡܲܥܬܼܵܐ ܘܡ̣ܢ ܪܸܥܝܵܢܵܐ ܀ :ܚܲܕܼ ܫܵܡܲ݁ܥ ܗ̄ܘ̣ܵܐ ܘܥܲܡܹܗ ܕܫܸܡܥܵܐ ܐܵܦ ܣܘܼܟܵܠܹܗ\nܘܲܐ̄ܚܪܹܝܢ ܫܵܡܲ݁ܥ ܫܸܡܥܵܐ ܕܿܓܼܢܝܼܙ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܀ :ܫܵܐܘܿܠ ܫܵܡܲ݁ܥ ܘܝܵ̇ܠܹܦ ܚܲܝܠܵܐ ܕܗܵܘ̇ ܡܵܐ ܕܫܵܡܲ݁ܥ\nܘܠܲܟܼܢܵܘܵܬܹ̈ܗ ܐܲܝܟ ܬܸܡܗܵܐ ܒܫܘܼܚܠܵܦ ܩܵܠܵܐ ܀ :ܥܲܡܹܗ ܒܲܠܚܘܿܕܼ ܡܸܣܬܵܘܲܕ ܗ̄ܘ̣ܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܐܲܝܟ ܒܲܪ ܟܝܵܢܵܐ ܕܝܵ̇ܕܲܥ ܕܢܵܛܲ̇ܪ ܐ̄ܪܵܙܵܐ ܕܡܵܪܹܗ ܀ :ܐܲܠܦܹܗ ܩܵܠܵܐ ܕܲܣܪܝܼܩܵܐܝܼܬܼ ܡܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܚܵܘܝܹܗ ܒܓܸܠܝܵܐ ܕܠܵܐ ܙܵܕܹܿܩ ܠܹܗ ܠܡܸܬܼܟܲܬܵܫܘܼ ܀ :ܐܵܦ ܗܘ̤ ܩܲܒܸܿܠ ܘܲܫܡ݂ܲܥ ܘܲܫܠܸܡ ܠܐܲܝܕܼܵܐ ܕܲܫܡ݂ܲܥ\nܘܦܲܢܝܹܗ ܠܗܵܘ̇ ܕܲܩܪ̣ܵܐ ܠܹܗ ܒܲܣܝܼܡܵܐܝܼܬܼ ܀","english":"The mystery of that glory is revealed in the air, not in the visible realm, for the body is unable to see with its senses that praise. It was not a standing of the fathers in the flesh, but a mystery of the image, manifest yet hidden in height. In the light of his silence, he and his people were equal, waiting for him, and the meaning of the words was interpreted to him alone. He saw the vigilant one and heard the voice, he and his people, and for them the interpretation of the hidden voice was the daughter of the voice. O wonder that was wrought for Saul, that he heard the hidden voice and revealed it, he and his people. O hearing that when it was equal was not equal, and one was confident while another stood like a deaf man. He hears the voice that was interpreted as their speech, and hides his power from the hearing and from the mind. One heard, and his people of hearing also his understanding, while another hears the hearing that is cut off from the sound. Saul hears and learns the power of that which he hears, and his limbs are as in wonder at the change of voice. His people alone were recognized mysteriously, like a kinsman who knows how to keep the mystery of his lord. The voice taught him to offer his people in vain, and showed him openly that it was not fitting for him to contend. He also received and heard and delivered to the hand of the hearing, and dismissed gently the one who had called him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament' and is central to Narsai's typological exegesis, here contrasting visible and hidden realities.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪܬܼ ܩܵܠܵܐ (bat qālā, 'daughter of the voice') is a Syriac idiom for an echo or secondary revelation, here applied to the interpretation of the hidden voice.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Saul","severity":"info","text":"The reference to Saul (the apostle Paul before his conversion) reflects Narsai's homiletic tradition, where Paul's encounter with the risen Christ on the road to Damascus is interpreted as a hidden mystery revealed through voice.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general contrast between visible and hidden glory to a specific narrative about Saul's hearing and revelation, marked by the exclamation 'O wonder' and 'O hearing'.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a hidden voice revealed only to one person (Saul) while others hear only an echo parallels earlier Syriac traditions of secret apostolic teaching, as in the Acts of Thomas.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'his people of hearing also his understanding' is ambiguous in Syriac; it may mean that the people shared in hearing but not in understanding, or that the understanding was reserved for the one.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the vigilant one' (ܚܙ̣ܵܘ ܢܲܗܝܼܪܵܐ) is unclear; possibly an angel or Christ himself.","The phrase 'daughter of the voice' could be read as a literal echo or as a metaphor for secondary revelation; the text supports both.","The relationship between 'he and his people' (ܗܘ̤ ܘܲܕܼܥܲܡܹܗ) is ambiguous: it may refer to Saul and his companions, or to a generic figure and his community."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܡܲܢ ܐܲܢ̄ܬܿ ܠܲܡ ܡܵܪܝ ܫܵܐܘܿܠ ܦܲܢܝܼ ܠܘܵܬܼ ܗܵܘ̇ ܕܲܩܪܲܝܗܝ\nܡܲܢ ܐܲܢ̄ܬܿ ܕܲܟܼܣܹܝܬܿ ܘܲܓܼܠܸܐ ܩܵܠܵܟ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܝܼܫܘܿܥ ܕܐܲܢ̄ܬܿ ܪܵܕܹܦ ܐܲܢ̄ܬܿ ܥ̣ܢܵܝܗܝ ܒܲܣܝܼܡܵܐ\nܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܡܝܼܬܹܿܬܼ ܘܐܲܚܝܲܢܝ ܚܲܝܠܵܐ ܕܠܲܒܼܫܲܢܝ ܚܘܼܒܹܿܗ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܨܲܠܒܼܘܼܢܝ ܙܲܪܥܹܗ ܕܐܲܒܼܪܵܡ ܥܲܠ ܪܹܫ ܩܲܝܣܵܐ\nܘܲܙܩܲܦ̣ܬܵܗ̇ ܥܲܡܝ ܡܝܼܘܿܬܼܘܼܬܼܵܐ ܕܐܲܚܹܝܗ̇ ܒܚܲܝܲܝ̈ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܢܸܚܬܹܿܬܼ ܒܲܕܼܡܵܐ ܕܲܩܢܘܿܡܝ ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ\nܘܲܫܪܹ̇ܝܬܼ ܡܸܢܵܗ̇ ܚܒܼܝܼܫܹ̈ܐ ܕܢܘܼܓܼܪܵܐ ܕܲܚܒ݂ܲܫ ܡܵܘܬܵܐ ܀ :ܠܝܼ ܗ̄ܘ̣ ܨܲܚܝܼܬܿ ܐܲܝܟ ܕܲܠܡܝܼܬܼܵܐ ܕܡܝܼܬܼ ܘܐܸܬܼܚܲܒܿܠ\nܚܙܝܼ ܘܐܸܣܬܲܟܲܠ ܕܚܲܝ ܐ̄ܢܵܐ ܒܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܗܵܐ ܚܵܘܝܼܬܵܟ ܚܲܝܠܵܐ ܕܙܵܟܼܘܼܬܼܝ ܒܚܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܦܘܼܫ ܠܵܐ ܬܸܪܕܿܘܿܦ ܒܵܬܲܪ ܚܲܝܠܵܐ ܕܲܩܫܹܐ ܡܸܢܵܟ ܀ ܚܙܝܼ ܡ̣ܢ ܐܲܝܟܵܐ ܡܲܠܠܹܬܼ ܥܲܡܵܟ ܒܲܣܝܼܡܵܐܝܼܬܼ:\nܘܠܵܐ ܢܸܛ̇ܪܹܬܼ ܠܵܟ ܥܝܵܪܬܵܐ ܕܨܲܥܪܵܐ ܕܨܲܚܝܼܬܿ ܠܲܩܢܘܿܡܝ ܀ :ܟܲܕܼܘ ܪܕܿܦܬܵܢܝ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܒܝܲܕܼ ܟܵܪ̈ܘܿܙܲܝ\nܟܠܝܼ ܣܲܦܸܣܸܪܵܟ ܘܦܘܼܫ ܡܢ݂ ܚܲܪܒܵܐ ܕܲܡܫܲܡܫܵܢܲܝ̈ ܀ :ܚܙ̣ܵܐ ܚܲܡܝܼܡܵܐ ܠܫܲܠܗܹܒܼܝܼܬܼܵܐ ܕܟܲܣܝܵܐ ܒܡܸܠܹ̈ܐ\nܘܩܸܪܲܬ̤ ܚܸܡܬܼܵܐ ܕܛܲܢܵܢܘܼܬܹܗ ܘܢܵܚ̣ ܘܐܸܫܬܲܝܲܢ ܀ :ܢܚܸܬܼ ܡ̣ܢ ܪܵܘܡ̇ܐ ܕܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܕܩܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܘܲܠܒܸ݂ܫ ܢܲܚܬܵܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܘܢܲܟܸܿܦ ܢܲܦܫܹܗ ܀ :ܫܲܚܠܸܦ ܩܵܠܹܗ ܡ̣ܢ ܨܘܿܚ̈ܝܵܬܼܵܐ ܠܘܵܬܼ ܬܵܘܕܿܝܼܬܼܵܐ\nܘܫܲܪܝܼ ܡܵܪܲܟܸܿܒܼ ܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ ܕܲܬܼܘܵܬܼ ܢܲܦܸܫܵܐ ܀","english":"What is this, O Lord Paul? What is this that you have come to that which called you?  \nWhat is this that you have hidden and revealed your voice through the deeds?  \nFather, father of Jesus, who came pursuing, you have come, his sweet yoke.  \nFather, father who died and revived, the power that clothed me, his love.  \nFather, father who crucified the seed of Abraham on the head of a tree,  \nand planted her with me, the deaths of her brother in my life.  \nFather, father who descended in the blood of my standing to the depth of Sheol,  \nand released from it the prisoners of the pride that bound death.  \nTo me this thirst is like the dead who died and was corrupted;  \nsee and understand that the father lives in life without end.  \nBehold, I show you the power of my victory in one deed:  \nstay, do not pursue after the power that is stronger than you.  \nSee from where you spoke with your people sweetly,  \nand I did not keep for you the watch of the hair that thirsts for my standing.  \nWhen you pursued me without sparing through the heralds,  \nstop your sword and stay from the sword of your ministers.  \nSee the hot one for the flame hidden in words,  \nand the heat of his error burned, and he saw and drank.  \nHe descended from the height of foolish pride that stood in him,  \nand put on the humility of meekness and bowed himself.  \nHe changed his voice from shouts to confession,  \nand began to compose sweetened voices of the confession of the self.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܢ ܐܲܢ̄ܬܿ","severity":"info","text":"The repeated phrase ܡܲܢ ܐܲܢ̄ܬܿ (mā ˀat) is an exclamatory question, 'What is this?', used to express astonishment at Paul's transformation. It frames the passage as a direct address to Paul by a speaker (likely Peter).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܨܲܠܒܼܘܼܢܝ ܙܲܪܥܹܗ ܕܐܲܒܼܪܵܡ ܥܲܠ ܪܹܫ ܩܲܝܣܵܐ","severity":"info","text":"The phrase 'crucified the seed of Abraham on the head of a tree' alludes to the crucifixion of Christ (the 'seed of Abraham') on the cross, a central Christian narrative. The 'tree' (ܩܲܝܣܵܐ) is a standard Syriac term for the cross.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܢܸܚܬܹܿܬܼ ܒܲܕܼܡܵܐ ܕܲܩܢܘܿܡܝ ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ","severity":"info","text":"The descent 'in the blood of my standing to the depth of Sheol' evokes the Harrowing of Hell tradition, where Christ descends to the underworld after his death to release the righteous dead. This motif is prominent in Syriac literature, including Narsai's works.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܵܐ ܐ̄ܢܵܐ","severity":"info","text":"The repeated invocation ܐ̄ܢܵܐ ܐ̄ܢܵܐ ('Father, father') creates a liturgical refrain, marking a shift from direct address to Paul to a series of epithets for God the Father. This pattern is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܒܸ݂ܫ ܢܲܚܬܵܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ","severity":"info","text":"The image of putting on 'the humility of meekness' (ܡܲܟܿܝܼܟܼܘܼܬܼܵܐ) parallels Paul's conversion narrative in Acts 9, where his pride is replaced by humility. This aligns with the broader theme of Paul's transformation from persecutor to apostle.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫܪܹ̇ܝܬܼ ܡܸܢܵܗ̇ ܚܒܼܝܼܫܹ̈ܐ ܕܢܘܼܓܼܪܵܐ ܕܲܚܒ݂ܲܫ ܡܵܘܬܵܐ","severity":"caution","text":"The phrase 'released from it the prisoners of the pride that bound death' is textually uncertain; ܕܢܘܼܓܼܪܵܐ (d-ˁūgārā) may be a corruption or variant of ܕܥܘܼܓܼܪܵܐ (d-ˁūgārā, 'of pride') or ܕܥܘܼܓܼܪܵܐ (d-ˁūgārā, 'of the yoke'). The reading 'pride' is adopted here, but the sense remains contested.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker throughout the passage is ambiguous: it may be Peter addressing Paul, or a collective voice of the apostles. The reading taken is that Peter is the speaker, based on the context of Paul's conversion.","The phrase ܕܢܘܼܓܼܪܵܐ (d-ˁūgārā) in line 10 is textually uncertain; it could mean 'of pride' or 'of the yoke', affecting the interpretation of the released prisoners."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܡܲܢ ܐܲܢ̄ܬܿ ܠܲܡ ܡܪܝ ܘܩܲܪ̣ܵܝܗܝ ܡ̇ܪܵܐ ܟܲܕܼ ܠܵܐ ܫܵܒܹ̇ܐ\nܘܲܥ̣ܢܵܝܗܝ ܩܵܠܵܐ ܕܢܚ̣ ܡ̣ܢ ܕܝܼܠܹܗ ܕܐ̄ܢܵܐ ܐ̄ܢܵܐ ܝܼܫܘܿܥ ܀ :ܡܲܢ ܐܲܢ̄ܬܿ ܕܲܕܚܝܼܠ ܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈ܟ ܘܡܲܪܗܸܒܼ ܢܲܦܫܵܐ\nܘܩܲܠܝܼܠ ܪܸܡܙܵܟ ܛܵܒܼ ܡ̣ܢ ܒܲܪܩܵܐ ܠܘܵܬܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܡܲܢ ܐܲܢ̄ܬܿ ܓܲܒܼܪܵܐ ܕܢܘܼܗܪܵܐ ܪܵܗܹ̇ܛ ܩܕܼܵܡ ܦܘܼܩܕܵܢܵܟ\nܘܲܡܢܲܓܸܿܕܼ ܐܲܢ̄ܬܿ ܒܥܲܪ̈ܩܲܝ ܢܘܼܪܵܐ ܠܲܕܼܣܵܢܹ̇ܐ ܠܵܟ ܀ :ܡܲܢ ܐܲܢ̄ܬܿ ܕܲܫܪܹܝܬܿ ܒܐܲܬܼܪܵܐ ܕܲܠܥܸܠ ܘܡܸܠܬܼܵܟ ܒܐܲܪܥܵܐ\nܘܦܵܩܹ̇ܕܼ ܪܡܙܵܟ ܠܲܫܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܵܝܹܐ ܀ :ܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘܹ̇ܝܬܼ ܕܒܲܫܡܲܝܵܐ ܐܲܢ̄ܬܿ ܐܸܠܵܐ ܒܐܲܪܥܵܐ\nܘܠܵܐ ܪܵܢܹ̇ܐ ܗ̄ܘܹ̇ܝܬܼ ܕܒܹܝܬܼ ܚܲܝܹ̈ܐ ܐܲܢ̄ܬܿ ܐܸܠܵܐ ܒܡܵܘܬܿܐ ܀ :ܫܒܼܘܿܩ ܠܝܼ ܕܲܚܛܹ̇ܝܬܼ ܕܪܸܕܼܦܹ̇ܬܼ ܠܲܫܡܵܟ ܘܲܠܟܼܵܪ̈ܘܿܙܲܝܟ\nܘܠܵܐ ܬܲܩܸܛܟ ܠܝܼ ܕܛܸܠܡܹ̇ܬܼ ܫܘܼܒܚܵܐ ܕܙܵܕܹܿܩ ܗ̄ܘ̣ܵܐ ܠܵܟ ܀ :ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܥܒ݂ܲܕܼܬܿܢܝ ܣܲܡܝܵܐ ܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܘܲܚܫ݂ܸܟܼܘ ܙܵܘܥܲܝ̈ ܘܠܵܐ ܐܸܬܼܒܲܩܝܼܬܼ ܒܦܲܐܝܘܼܬܼ ܢܘܼܗܪܵܟ ܀ :ܘܡܸܟܹܿܝܠ ܕܲܨܒܲܝܬܿ ܘܲܩܪ̣ܵܢܝ ܚܘܼܒܵܟ ܠܘܵܬܼ ܝܼܕܲܥܬܼܵܟ\nܠܵܐ ܦܵܠܲܚ ܐ̄ܢܵܐ ܢܵܡܘܿܣܵܐܝܼܬܼ ܐܸܠܵܐ ܒܚܘܼܒܵܟ ܀ :ܫܒܼܝܼܩ ܢܵܡܘܿܣܵܐ ܘܲܢܛܘܼܪ̈ܬܹܗ ܕܥܲܒܼ݂ܕܲܢܝ ܣܲܡܝܵܐ\nܘܠܵܐ ܝܲܗ̄ܒܼ ܐܲܓܼܪܵܐ ܠܨܼܒܼܝܵܢܝ ܕܲܛܥ݂ܲܝܢ ܝܘܼܩܪܹܗ ܘܚܘܼܡܹܗ ܀ :ܬܚܹܝܬܼ ܡܵܪܘܼܬܼܵܟ ܡܲܦܠܲܚ ܪܸܥܝܵܢܝ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܟ ܚܵܢܲܝܢ ܙܵܘܥܲܝ̈ ܀ :ܚܙ̣ܵܝܗܝ ܒܲܣܝܼܡܵܐ ܗܵܘ̇ ܕܲܚܙ̣ܵܐ ܠܹܗ ܥܲܕܼܠܵܐ ܢܸܗܘܹܐ\nܕܢܲܓܸܿܕܼ ܢܲܦܫܹܗ ܛܵܒܼ ܡ̣ܢ ܢܸܓܼܕܵܐ ܕܥܲܠ ܒܵܒܼܵܬܹ̈ܗ ܀","english":"What are you, O Lord Paul? What are you, that you have come to that which called you, while it was not fitting? And you have hidden your voice from that which is yours, Father, Father of Jesus. What are you, that your voice is fearful, your words terrifying, and your soul is emboldened? And your good sign is swifter than lightning toward the deeds. What are you, O man of light, who runs before your command? And you yourself magnify the fleeing of the fire for those who pursue you. What are you, that you have dwelt in a place above, while your word is on earth? And your sign commands the heavenly and the earthly. I did not know that you were in heaven, but on earth; and I did not perceive that you were among the living, but in death. Forgive me that I have sinned, that I have pursued your name and your heralds; and do not reproach me that I have darkened the glory that was due to you. Ignorance made my eyes blind from the light; and my limbs were darkened, and I was not illumined by the radiance of your light. But now that you have willed and your love has called me to your knowledge, I will not act according to the law, but according to your love. The law and its ordinances have been abandoned, which made my eyes blind; and it gave no reward to my will, which bore its weight and its heat. Beneath your lordship, my mind will act spiritually; and before the living of your proclamation, my limbs will tremble. Blessed is the sight of him who sees him, until he becomes one who magnifies himself more than the thread that is upon his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܢ ܐܲܢ̄ܬܿ","severity":"info","text":"The repeated interrogative phrase ܡܲܢ ܐܲܢ̄ܬܿ (mā ʾant) 'What are you?' is a rhetorical address to Paul, emphasizing his paradoxical nature. The Syriac uses the masculine singular pronoun, consistent with Paul as the addressee.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܬܼܓܼܵܡܲܝ̈ܟ","severity":"info","text":"The term ܦܸܬܼܓܼܵܡܲܝ̈ܟ (pettgāmek) 'your words' is a Greek loanword (φθέγμα) common in Syriac for 'utterance' or 'speech'. Its use here underscores the rhetorical power attributed to Paul's proclamation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܩܵܐ","severity":"info","text":"The comparison of Paul's sign to lightning (ܒܲܪܩܵܐ, barqā) may echo the imagery of divine revelation in the Hebrew Bible (e.g., Psalm 77:18) and New Testament accounts of Paul's conversion (Acts 9:3), where light and swiftness signify divine intervention.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܢ ܐܲܢ̄ܬܿ","severity":"info","text":"The passage is structured as a series of anaphoric questions beginning with ܡܲܢ ܐܲܢ̄ܬܿ (mā ʾant) 'What are you?', creating a rhythmic, incantatory pattern typical of Narsai's homiletic style. This rhetorical device emphasizes the speaker's awe and confusion.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ","severity":"info","text":"The reference to abandoning the law (ܢܵܡܘܿܣܵܐ, nāmōsā) in favor of love reflects a Pauline theme (cf. Galatians, Romans) and was influential in Syriac Christian discussions of grace versus legalism. Narsai here dramatizes Paul's own conversion from Pharisaic law to Christian love.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܲܕܼܠܵܐ ܢܸܗܘܹܐ","severity":"caution","text":"The phrase ܥܲܕܼܠܵܐ ܢܸܗܘܹܐ (ʿad lā nēhwē) 'until he becomes' is textually uncertain; the Syriac may be corrupt or elliptical. The English draft renders it as 'until he becomes one who magnifies himself', but the syntax is ambiguous, possibly reflecting a scribal error or a rare idiom.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Father, Father of Jesus' (ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܝܼܫܘܿܥ) is ambiguous: it may refer to God the Father or to Paul as a spiritual father, given the context of addressing Paul. The reading taken is that it refers to God, as Paul is described as coming to 'that which called you' (i.e., divine calling).","The phrase 'the thread that is upon his fathers' (ܢܸܓܼܕܵܐ ܕܥܲܠ ܒܵܒܼܵܬܹ̈ܗ) is obscure; it may be a metaphor for lineage or a reference to a specific tradition, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܚܙ̣ܵܝܗܝ ܕܲܡܛܲܝܲܒܼ ܕܢܸܦܠܲܚ ܥܲܡܹܗ ܒܪܸ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ\nܘܛܲܒܼ݂ܥܹܗ ܒܲܫܡܹܗ ܘܲܩܪ̣ܵܝܗܝ ܕܝܼܠܹܗ ܦܵܠܚܵܐ ܕܪܘܼܚܵܐ ܀ :ܚܙ̣ܵܝܗܝ ܕܲܡܢܲܓܸܿܕܼ ܗܘ̤ ܠܲܩܢܘܡܹܗ ܒܐܲܝܠܹܝܢ ܕܲܚ̣ܛܵܐ\nܘܚ̣ܵܢܹܗ ܒܪ̈ܲܚܡܹܐ ܘܐܲܚܝܹܗ ܒܣܲܒܼܪܵܐ ܕܲܬܼܝܼܒܼܘܼܬܼܵܐ ܀ :ܠܲܒܿܒܹܗ ܒܬܸܢܘܲܝ ܕܫܘܿܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܕܡܲܣܪܲܚ ܨܹܐܕܼܵܘܗܝ\nܘܝܲܗ̄ܒܼ݂ܠܹܗ ܐܝܼܕܼܵܐ ܕܫܵܘܬܵܦܘܼܬܵܐ ܠܘܵܬܼ ܟܵܪ̈ܘܿܙܵܘܗܝ ܀ :ܩܘܼܡ ܠܲܡ ܫܵܐܘܿܠ ܘܥܘܿܠ ܠܲܡܕܝܼܢ̄ܬܵܐ ܠܘܵܬܼ ܟܵܪ̈ܘܿܙܲܝ\nܕܬܲܡܵܢ ܬܹܐܠܲܦ ܐ̄ܪܵܙܹܐ ܟܣܲܝܵ̈ܐ ܕܥܲܣܩܝܼܢ ܡܸܢܵܟ ܀ :ܩܘܼܡ ܥܘܿܠ ܘܲܚܙܝܼ ܪ̈ܕܝܼܦܹܐ ܕܐܲܦܸܩܬܿ ܡ̣ܢ ܓܵܘ ܥܲܡܵܐ\nܟܲܕܼ ܡܸܬܼܢܲܨܲܚ ܚܲܝܠܵܐ ܕܵܒܼܗܘܿܢ ܒܲܝܢܵܬܼ ܥܲܡܡܹ̈ܐ ܀ :ܙܸܠ ܨܹܝܕ ܐ̄ܢܵܫܵܐ ܕܲܚܫ݂ܲܒܼܬܿ ܐܸܢܘܿܢ ܐܲܝܟ ܛܵܥܲܝܵ̈ܐ\nܘܝܼܠܲܦ ܡܸܢܗܘܿܢ ܫܪܵܪܵܐ ܓܲܠܝܵܐ ܕܚܿܝܠ ܒܵܪܘܿܝܵܐ ܀ :ܙܸܠ ܟܲܕܼ ܩܲܝܵܡ ܫܲܒܼܛܵܐ ܕܲܡ̣ܚܵܟ ܥܲܠ ܒܵܒܼܵܬܼ̈ܟ\nܘܚܵܘܵܐ ܐܸܢܘܿܢ ܐܬܼܵܐ ܕܡ̇ܪܘܼܬܼܝ ܘܲܡܩܲܒܿܠܝܼܬ ܠܵܟ ܀ :ܠܗܘܿܢ ܗ̄ܘ̣ ܝܸܗ̄ܒܹܿܬܼ ܩܠܝܼܕܵܐ ܕܪ̈ܚܡܹܐ ܘܕܲܓܼܙܵܪ ܕܝܼܢܵܐ\nܠܗܘܿܢ ܙܸܠ ܐܲܦܝܼܣ ܘܗܵܐ ܦܵܬܼ̇ܚܝܼܢ ܠܵܟ ܬܲܪܥܵܐ ܕܢܘܼܗܪܵܐ ܀ :ܠܗܘܿܢ ܗ̄ܘ̣ ܥܸܒܲܕܹܿܬܼ ܐܲܦܸܛܪ̈ܘܿܦܹܐ ܕܓܲܙܵܐ ܕܪܘܼܚܵܐ\nܩܪܘܿܒܼ ܨܹܐܕܲܝܗܘܿܢ ܘܲܡܩܲܒܿܠܝܼܢ ܠܵܟ ܠܲܬܼܪܲܥ ܡ̇ܪܘܼܬܼܝ ܀ :ܫܠܸ݂ܡ ܛܲܢܵܢܵܐ ܠܐܲܝܠܹܝܢ ܕܲܫܡ݂ܲܥ ܡ̣ܢ ܒܲܣܝܼܡܵܐ\nܘܥܲܠ̣ ܟܲܕܼ ܡܣܲܡܸܐ ܠܘܵܬܼ ܬܲܠܡܝܼܕܹ̈ܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ ܀ :ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܨ̣ܵܡ ܟܲܕܼ ܒܵܪܹܐ ܘܐܵܠܹ̇ܐ ܠܢܲܦܫܹܗ\nܘܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܦܲܥܹܐ ܠܹܗ ܢܘܼܗܪܵܐ ܕܥܲܝܼܢܵܘ̈ܗܝ ܀","english":"See the one who is prepared, who toiled with him in senses and movements, and immersed him in his name and called him, his own, the servant of the Spirit. See the one who is a confessor to his standing in the things of sin, and his sin in mercy, and he revived him in the hope of repentance. His heart in the humility of forgiveness, the iniquity that would cause him to be cast out, and he gave him a hand of partnership towards his preachers. Arise, O Saul, and enter the city towards his preachers, that there you may learn the hidden mysteries that are difficult for you. Arise, enter and see the persecuted whom you expelled from among the people, while the power of their father was being strengthened among the nations. Go towards the error that you thought was like wanderers, and learn from them the manifest truth that prevails over the Creator. Go while the rod of your tribe stands over your fathers, and show them the sign of my lordship, and they will receive you. To him you gave the key of mercy and the treasury of knowledge; to him go to Ephesus, and behold, the door of light is opened for you. To him you made the apostles of the treasure of the Spirit; approach them, and the door of my lordship will receive you. The seeker is finished for those who heard from the pleasant one, and he went up, while he was blind, towards the disciples as he was commanded. Three days he fasted, while he was hungry and swore to himself, and he was striving that the light of his eyes might be revealed to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܵܪ̈ܘܿܙܵܘܗܝ","severity":"info","text":"The term 'preachers' (kārōzē) is a technical designation for apostles or evangelists in Syriac tradition, often linked to the apostolic mission.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܪܵܙܹܐ ܟܣܲܝܵ̈ܐ","severity":"info","text":"The phrase 'hidden mysteries' (rāzē kasyā) echoes Pauline language of secret revelations (e.g., 1 Cor 4:1; Eph 3:3), central to Narsai’s typological exegesis.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܦܝܼܣ","severity":"info","text":"Ephesus (ʾAp̄īs) is the traditional site of Paul’s later ministry and death; Narsai invokes it as a destination for apostolic authority and light.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to Paul (imperatives: 'Arise, O Saul') to a narrative of his conversion and mission, marking a structural pivot in the homily.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܨ̣ܵܡ","severity":"info","text":"The three-day fast parallels Paul’s blindness and recovery in Acts 9:9, but Narsai adapts it as a penitential preparation for revelation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܠܸ݂ܡ ܛܲܢܵܥܵܐ","severity":"caution","text":"The phrase 'the seeker is finished' (šlem ṭāʿā) is ambiguous: it may refer to Paul’s completed search or to a textual break; the Syriac allows both readings.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the seeker' (ṭāʿā) in the final lines is unclear—possibly Paul or a generic figure; the reading taken follows the narrative as Paul’s completion.","The phrase 'while he was blind' (kad msammē) may be literal or metaphorical, reflecting Paul’s spiritual blindness before conversion."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܫܘܼܠܵܡ ܨܵܘܡܹܗ ܫ̣ܘܵܐ ܠܲܚܙܵܬܵܐ ܕܓܸܠܝܵܢ ܪܘܼܚܵܐ\nܘܐܸܫܬܲܪܲܪ ܠܹܗ ܒܚܲܕ ܟܵܪܘܿܙܵܐ ܕܢܲܐܣܸܐ ܟܹܐܒܹܗ ܀ :ܚܵܘܝܹܗ ܓܲܒܼܪܵܐ ܕܲܫܡܹܗ ܡܲܟܼܪܸܙ ܥܲܠ ܚܘܼܠܡܵܢܹܗ\nܘܒܲܣܝܵܡ ܐܝܼܕܹܗ ܥܵܪܹܩ ܚܸܫܵܐ ܡ̣ܢ ܒܒܼܵܬܹ̈ܗ ܀ :ܒܚܸܙܘܵܐ ܓܠ̣ܵܐ ܠܹܗ ܐܵܦ ܠܹܗ ܠܐܵܣܝܵܐ ܕܫܲܕܲܪ ܨܹܐܕܼܵܘܗܝ\nܕܙܸܠ ܠܲܡ ܢܲܚܸܡ ܠܫܵܐܘܿܠ ܡܝܼܬܼܵܐ ܕܲܪܕܦ ܚܲܝܹ̈ܐ ܀ :ܙܸܠ ܦܲܬܲܚ ܠܹܗ ܥܲܡ ܒܵܒܼܵܬܹ̈ܐ ܐܵܦ ܚܘܼܫܵܒܼܵܘ̈ܗܝ\nܕܢܸܚܙܹܐ ܒܥܲܝܢܵܘ̈ܗܝ ܘܲܒܼܪܸܥܝܵܢܹܗ ܢܘܼܗܪܵܐ ܕܝܘܼܠܦܵܢܝ ܀ :ܙܸܠ ܐܲܫܡܲܥܲܝܗܝ ܩܵܠ ܚܘܼܕܵܬܼܵܐ ܘܢܲܦܫܵܐ\nܘܗܵܐ ܡܸܬܿܬܿܥܝܼܪܝܼܢ ܪ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ ܘܙܵܘܥܲܝ̈ ܢܵܦܫܹܗ ܀ :ܙܸܠ ܚܲܟܲܡܲܝܗܝ ܠܣܵܦܪܵܐ ܡܗܝܼܪܵܐ ܕܲܕܼܝܵܬܹܩܹܐ\nܘܲܟܼܬܼܘܲܒܼ ܐܲܗܓܵܝܗܝ ܪܘܼܚܢܵܐܝܼܬܼ ܒܚܲܕܼܬܼܘܼܬܼܝ ܡܸܠܲܝ̈ ܀ :ܙܸܠ ܐܸܡܲܪ ܠܹܗ ܠܪܵܗܹ̇ܛ ܪܲܗܛܵܬܐ ܢܵܡܘܿܣܵܝܵܐ\nܕܠܲܝܬܿ ܦܘܼܪܥܵܢܵܐ ܒܐܸܣܛܵܕܼܝܼܘܿܢ ܕܲܢܛܘܼܪ̈ܵܬܼܵܐ ܀ :ܓܠܝܼ ܘܒܲܕܸܿܩ ܠܹܗ ܓܸܘܿܢܸܣܛܵܐ ܚܬܝܼܪ ܒܲܓܼܙܘܼܪܬܵܐ\nܕܠܵܐ ܝܵܗܹ̇ܒܼ ܠܵܟ ܟܠܝܼܠ ܙܵܟܼܵܘܼܬܼܵܐ ܛܲܒܼܥܵܐ ܕܦܲܓܼܪܵܐ ܀ :ܫܡ݂ܲܥ ܚܲܢܲܢܝܵܐ ܕܲܡܫܲܕܲܪ ܠܹܗ ܠܘܵܬܼ ܪܵܕܼܘܿܦܹܗ\nܘܲܬܼܡܲܗ̣ ܘܐܵܘܚܸܠ ܕܐܸܢ ܡܸܫܬܲܚܠܲܦ ܕܐܸܒܼܵܐ ܠܐܸܡܪܵܐ ܀ :ܡ̇ܪܝ ܠܲܡ ܫܸܡ̇ܥܹܬܼ ܡ̣ܢ ܣܲܓܲܝܼ̈ܐܐ ܥܲܠ ܗܵܢ ܓܲܒܼܪܵܐ\nܕܲܟܼܡܵܐ ܒܝܼ̈ܫܵܢ ܐܲܣܒܸܿܠ ܐܸܢܘܿܢ ܠܲܡܣܲܒܿܪ̈ܵܢܲܝܟ ܀ :ܐܲܝܟܲܢ ܐܹܙܲܠ ܠܘܵܬܼ ܪܵܕܼܘܿܦܵܐ ܕܪܵܕܹܦ ܠܲܫܡܵܟ\nܘܐܲܝܟܲܢ ܐܸܓܼܠܹܐ ܐ̄ܪܵܙܐ ܕܚܘܼܒܵܟ ܠܲܡܨܲܥܪܵܢܵܟ ܀ :ܐܲܝܟܲܢ ܐܲܫܡܲܥ ܩܵܠ ܢܘܼܚܵܡܵܐ ܠܲܨܗܸܐ ܠܲܕܼܡܢ\nܘܐܲܝܟܲܢ ܐܸܙܪܘܿܥ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܒܕܼܵܠܲܚ ܫܲܝܢܲܢ ܀","english":"At the end of his fast he was worthy of the vision of the revelation of the Spirit, and he was established as a single herald who would heal his pain. Show the man whose name proclaims his health, and whose gentle hand puts to flight suffering from his children. In a vision he also revealed himself to the physician who sent after him: \"Go, heal the dead Saul who persecutes the living. Go, open up with him and with his thoughts, so that he may see with his eyes and his understanding the light of my teaching. Go, make him hear the voice of renewal and of the self, and behold the senses of his body and the movements of his soul are stirred. Go, make him wise, the skilled scribe of the Testaments, and write his spiritual meditation in my new words. Go, say to the runner of legal races that there is no prize in the stadium of the mountains. Reveal and examine the athlete, bold in circumcision, who does not give you the crown of victory, the stamp of the body.\" The sinful one who sent him to his persecutor heard, and he marvelled and hesitated, whether he would change, for he was a father to the lamb. My lord, I have heard from many about this man, how many evils he inflicted on your preachers. How can I go to the persecutor who persecutes your name, and how can I reveal the mystery of your love to your enemy? How can I make the voice of comfort heard to the one who thirsts for blood, and how can I sow hope and love in the one who is disturbed by demons?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܫܘܼܠܵܡ ܨܵܘܡܹܗ","severity":"info","text":"The phrase 'at the end of his fast' refers to Peter's preparatory fast before the vision of Christ, a common motif in Syriac hagiography.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܪܘܿܙܵܐ","severity":"info","text":"The term 'herald' (kārōzā) is used for Paul as a preacher; in Syriac tradition, it often denotes an evangelist or apostle proclaiming the gospel.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܸܠ ܐܸܡܲܪ ܠܹܗ ܠܪܵܗܹ̇ܛ ܪܲܗܛܵܬܐ ܢܵܡܘܿܣܵܝܵܐ","severity":"info","text":"The command to 'the runner of legal races' alludes to Paul's Pharisaic background, echoing Acts 22:3 and Galatians 1:14 where Paul excelled in Jewish law.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܸܘܿܢܸܣܛܵܐ ܚܬܝܼܪ ܒܲܓܼܙܘܼܪܬܵܐ","severity":"info","text":"The 'athlete bold in circumcision' refers to Paul's pre-conversion zeal for Jewish law; circumcision symbolizes Jewish identity in early Christian polemic.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ... ܙܸܠ ... ܙܸܠ","severity":"info","text":"The repeated imperative 'Go' (zil) structures Christ's commands to Ananias, creating a rhythmic series of directives that emphasize the urgency of Paul's conversion.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡ̇ܪܝ ܠܲܡ ܫܸܡ̇ܥܹܬܼ ܡ̣ܢ ܣܲܓܲܝܼ̈ܐܐ","severity":"info","text":"Ananias's hesitation reflects a tradition in Syriac sources (e.g., Acts of Peter and Paul) where he fears Paul's reputation as a persecutor, highlighting the dramatic tension.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the physician' (ܐܵܣܝܵܐ) is ambiguous: it could be Ananias of Damascus or a symbolic figure; the text takes it as Ananias.","The phrase 'the runner of legal races' (ܪܵܗܹ̇ܛ ܪܲܗܛܵܬܐ ܢܵܡܘܿܣܵܝܵܐ) may refer to Paul's Pharisaic training or to a specific athletic metaphor; the reading assumes the former."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܩܘܼܡ ܠܲܡ ܙܸܠ ܠܵܟ ܐܸܡ݂ܲܪ ܡܵܪܝܵܐ ܠܘܵܬܼ ܚܲܢܲܢܝܵܐ\nܕܠܵܐ ܗ̄ܘ̣ܵܐ ܕܐܸܒܼܵܐ ܗ̄ܘ̣ ܐܲܟܼܡܵܐ ܕܲܪܢܲܚ̣ܬܿ ܐܸܠܵܐ ܐܸܡܪܵܐ ܗ̄ܘ̣ ܀ :ܚܙܵܬܼܵܐ ܕܕܹܐܒܼܵܐ ܥܛܝܼܦ ܒܐܸܣܟܹܿܡܵܐ ܘܠܵܘ ܒܲܫܪܵܪܐ\nܐܵܦܸܢ ܪܵܪܹܦ ܠܵܘ ܪܵܕܼܘܿܦܵܐ ܗ̄ܘ̣ ܐܸܠܵܐ ܪܕܝܼܦܵܐ ܀ :ܡܸܛܲܢ ܛܵܐܹ̇ܢ ܟܲܕܼ ܡܸܬܪܲܥܹܐ ܕܲܚܠܵܦ ܩܘܼܫܬܵܐ ܗ̄ܘ̣\nܘܪܸܡܙܵܐ ܗ̄ܘ̣ ܒܵܥܹ̇ܐ ܘܗܵܐ ܡܸܬܼܩܲܪܲܒ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܡ̇ܐܢܵܐ ܗ̄ܘ̣ ܓܲܒܼܝܵܐ ܕܲܓܼܒܸܐ ܘܲܒܼܚܝܼܪ ܠܨܸܒܼܝܵܢ ܟܲܣܝܵܐ\nܘܠܲܝܬܿ ܒܹܗ ܡܘܼܡܵܐ ܒܕܲܗܒܼܵܐ ܕܲܟܼܝܵܐ ܕܫܲܦܝܘܼܬܼ ܢܲܦܫܹܗ ܀ :ܒܫܝܼܦܘܼܪ ܩܵܠܹܗ ܡܲܟܸܪܸܙ ܙܵܟܼܘܼܬܼܝ ܒܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ\nܘܲܡܚܵܘܹܐ ܠܹܗ ܠܚܲܝܠܝ ܒܲܥܒܼܵܕܼܵܐ ܠܥܹܝܢ ܚܲܙܝܹ̈ܐ ܀ :ܒܡܸܠܵܘ̈ܗܝ ܫܵܪܹ̇ܐ ܣܝܵܓܼ ܢܵܡܘܿܣܵܐ ܕܲܢܛܘܼܪ̈ܵܬܼܵܐ\nܘܡܲܥܸܠ ܥܲܡܡܹ̈ܐ ܠܲܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܒ݂ܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܀ :ܒܪܲܥܡܵܐ ܕܩܵܠܹܗ ܡܪܲܓܹܿܐ ܠܐܲܪܥܵܐ ܕܬܸܬܸܿܠ ܦܹܐܪܹ̈ܐ\nܘܲܒܼܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܡܢܲܚܸܡ ܡܚܲܝܼܬܹ̈ܗ ܕܡܝܼܬܼܘ ܒܲܚܛܝܼܬܼܵܐ ܀ :ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܹܗ ܕܲܟܼܡܵܐ ܡܛܲܝܸܒܼ ܠܡܸܣܒܲܠ ܚܲܫܹ̈ܐ\nܘܠܵܐ ܛܲܥܝܵܐ ܠܝܼ ܕܡ̇ܐܹܬܼ ܟܠܝܘܿܡ ܚܠܵܦ ܟܵܪܘܿܘܙܼܬܼܝ ܀ :ܒܩܵܐ ܠܝܼ ܚܘܼܒܹܿܗ ܥܲܕܼܠܵܐ ܢܗܘܹܐ ܕܲܟܼܡܵܐ ܫܲܪܝܼܪ\nܘܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܹܗ ܕܠܵܐ ܡܸܬܼܪܲܦܵܐ ܩܕܼܵܡ ܚܘܼܬܼܚܵܬܹ̈ܐ ܀ :ܪܵܚ̇ܡܵܐ ܗ̄ܘ̣ ܛܵܒܼܵܐ ܕܐܲܣܝܼܪ ܚܘܼܒܹܿܗ ܥܲܡ ܚܲܒܿܝܼܒܹܗ\nܘܠܵܐ ܡܸܬܼܦܲܟܿܗܵܐ ܚܲܡܝܼܡܘܼܬܹܗ ܒܲܨܥܝܼܪ̈ܵܬܼܵܐ ܀ :ܐܵܓܼܘܿܢܸܣܛܵܐ ܗ̄ܘ̣ ܕܝܵ̇ܕܲܥ ܕܢܸܙܟܹܿܐ ܪܘܼܚܢܵܐܝܼܬܼ\nܘܠܵܐ ܡܸܬܼܦܲܟܲܪ ܨܸܒܼܝܵܢ ܢܲܦܫܹܗ ܒܐܲܪ̈ܥܵܢܝܵܬܵܐ ܀ :ܦܵܠܵܚܵܐ ܗ̄ܘ̣ ܚܝܼܨܵܐ ܕܐܲܡܝܼܢ ܡܩܪܸܒܼ ܥܲܡ ܕܲܠܩܘܼܒܼܠܵܐ\nܘܠܵܐ ܫܵܠܲܚ ܠܹܗ ܠܙܲܝܢܵܐ ܟܲܣܝܵܐ ܡ̣ܢ ܪܸܥܝܵܢܹܗ ܀","english":"Arise, go, depart, the Lord said to the persecutor, that he was not a wolf, but a lamb, as you thought, but he was a lamb. The vision of the wolf was clothed in appearance, not in truth; he was not a pursuer but pursued. He went astray while being deceived, thinking he was acting for the truth, and he sought a sign, and behold, he was brought to perfection. He was the chosen one who chooses and is chosen for the hidden will, and there is no blemish in him, in the pure gold of the simplicity of his soul. With the sweetness of his voice he proclaims my victory in the four directions, and shows my power by deed at the feast of the seers. With his words he dissolves the fence of the law of the mountains, and brings the peoples into the brotherhood of the house of Abraham. With the thunder of his voice he makes the earth tremble to give fruit, and with his discourses he heals the wounds of those who died in sin. He knows how much he is prepared to suffer, and I am not unaware that he dies daily for my proclamation. I await his love until he becomes truly worthy, and he knows that he is not to be turned back before the threats. He is a good friend whose love is bound with his beloved, and his warmth is not extinguished by the little ones. He is Augustus, who knows how to conquer spiritually, and his self-will is not troubled by earthly things. He is a strong laborer who endures offering against opposition, and he does not remove the hidden weapon from his mind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܘܼܡ ܠܲܡ ܙܸܠ ܠܵܟ","severity":"info","text":"The three imperatives 'Arise, go, depart' render the Lord's command to Ananias, echoing Acts 9:11–12, where Ananias is sent to heal Saul. The Syriac intensifies the urgency through accumulation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܢܲܢܝܵܐ","severity":"info","text":"The word 'persecutor' (ḥaṭṭāyā) is a play on Saul's role as a persecutor of Christians before his conversion. The same root appears in the following line contrasting 'pursuer' and 'pursued'.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܟܼܡܵܐ ܕܲܪܢܲܚ̣ܬܿ","severity":"info","text":"The phrase 'not a wolf but a lamb' alludes to the metaphor of the wolf in sheep's clothing (cf. Matthew 7:15) and to the conversion of Saul, who is revealed as a lamb, i.e., a follower of Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܓܼܘܿܢܸܣܛܵܐ","severity":"info","text":"The title 'Augustus' (ʾāgōsṭā) is applied to Paul, drawing on Roman imperial language to emphasize his spiritual authority. This reflects Narsai's use of political imagery to elevate apostolic status.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܝܼܦܘܼܪ ܩܵܠܹܗ","severity":"info","text":"The passage shifts from narrative (the Lord's command) to a series of epithets describing Paul's attributes (sweet voice, thunder, good friend, Augustus, strong laborer). This catalog style is typical of Narsai's homiletic praise.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪܲܥܡܵܐ ܕܩܵܠܹܗ","severity":"info","text":"The image of Paul's voice as thunder making the earth tremble parallels the description of the apostolic kerygma in Syriac tradition, where preaching is depicted as a cosmic force (cf. Ephrem, Hymns on Faith 5).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'persecutor' (ḥaṭṭāyā) is ambiguous: it could refer to Saul before conversion or to Ananias as the one sent to him. The reading taken follows the narrative context where the Lord addresses Ananias, but the term may also evoke Saul's former role."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܘܡܸܛܠ ܕܲܚܙܹܝܬܼ ܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܕܲܟܼܡܵܐ ܫܲܪܝܼܪ\nܓܒܹ̇ܝܬܼ ܘܲܛܒܲܥܬܹܿܗ ܒܛܲܒܼܥܵܐ ܕܪܘܼܚܵܐ ܐܲܝܟ ܡܵܐ ܕܫܵܘܹ̇ܐ ܀ :ܫܡܲܥ ܬܲܠܡܝܼܕܼܵܐ ܣܵܗܕܿܘܼܬܼ ܡܸܠܹ̈ܐ ܕܪܲܒܵܐ ܡܗܝܼܪܵܐ\nܘܩܲܒܸܿܠ ܘܲܫ̣ܠܸܡ ܕܐܹܝܢ ܫܲܪܝܼܪ̈ܵܢ ܐܲܝܟ ܕܐܸܬܼܡܲܠܲܠ ܀ :ܩܢ̣ܵܐ ܠܘܼܒܵܒܼܵܐ ܒܐܲܝܠܹܝܢ ܕܲܫܡ݂ܲܥ ܥܲܠ ܪܵܕܼܘܿܦܵܐ\nܘܐܸܙܲܠ ܨܹܐܕܵܘܗܝ ܕܬܼܘܼܒܼ ܢܸܫܬܪܲܪ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܥܲܠ̣ ܘܐܸܡ݂ܲܪ ܠܹܗ ܒܩܵܠܵܐ ܢܝܼܚܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ\nܕܫܵܐܘܿܠ ܠܲܡ ܐܲܚ ܡ̇ܪܲܢ ܫܲܠܚ݂ܲܢܝ ܕܐܹܬܸܐ ܨܹܐܕܲܝܟ ܀ :ܗܘ̤ ܠܲܡ ܫܲܕܲܪܲܢܝ ܗܵܘ̇ ܡܲܢ ܕܲܩܪ̣ܵܟ ܫܵܐܘܿܠ ܫܵܐܘܿܠ\nܕܲܒܼܩܲܪܝܼܒܼܘܼܬܼܝ ܢܸܬܼܦܲܢܹܐ ܠܵܟ ܢܘܼܗܪܵܐ ܕܥܲܝܢܲܝ̈ܟ ܀ :ܟܪܝܼܗܵܐ ܐܲܪܓܸܿܫ ܒܐܵܪܝܵܐ ܕܪܘܼܚܵܐ ܕܐܸܫܬܲܕܲܪ ܠܹܗ\nܘܲܣܘ݂ܲܚ ܠܐܘܼܪܥܹܗ ܕܲܫ̣ܡܲܥ ܩܵܠܵܐ ܕܕܼܵܡܹ̇ܐ ܠܕܲܩܪ̣ܵܝܗܝ ܀ :ܐܵܦ ܗܘ̤ ܐܵܣܝܵܐ ܚܙ̣ܵܝܗܝ ܠܲܟܼܪܝܼܗܵܐ ܕܲܚܕܝܼ ܠܩܘܼܒܼܠܹܗ\nܘܠܵܐ ܐܸܬܼܥܲܣܲܩ ܕܢܲܣܪܲܚ ܣܲܡܵܐ ܕܢܘܼܗܪܵܐ ܠܥܲܝܢܵܘ̈ܗܝ ܀ :ܣ̣ܵܡ ܠܹܗ ܐܝܼܕܵܐ ܥܲܠ ܒܵܒܼܵܬܹ̈ܗ ܕܲܟܼܪ̈ܝܼܿܗܵܢ ܗ̣̄ܘܝ̈\nܘܩܦ̣ܲܠ ܡܸܢܗܹܝܢ ܢܲܚܬܵܐ ܕܚܸܫܟܵܐ ܕܲܦܪ̣ܲܣ ܢܘܼܗܪܵܐ ܀ :ܒܢܘܼܗܪܵܐ ܒܠ̣ܲܥ ܗ̄ܘ̣ܵܐ ܥܲܠ ܢܲܗܝܼܪܹܗ ܘܲܚܫܵܟ ܢܘܼܗܪܹܗ\nܘܲܗܦ݂ܲܟ ܢܘܼܗܪܵܐ ܕܥܲܒܼܕܹܿܗ ܣܲܡܝܵܐ ܘܝܲܗ̄ܒ݂ܼܠܹܗ ܢܘܗܪܵܐ ܀ :ܐܘܿ ܢܲܗܝܼܪܵܐ ܕܡܲܢܗܲܪ ܟܠܵܐ ܐܲܝܟܵܐ ܕܨܵܒܹ̇ܐ\nܘܠܲܕܼܣܵܢܹ̇ܐ ܠܹܗ ܡܲܚܫܵܟ ܢܘܼܗܪܹܗ ܒܝܲܕܼ ܙܠܝܼܩܵܘ̈ܗܝ ܀ :ܐܘܿ ܬܼܕܡܘܼܪܬܵܐ ܟܕܲ ܢܗܝܼܪܵܐ ܡܲܢܗܲܪ ܥܲܝܢܹ̈ܐ ܗ̄ܘ̣\nܠܥܲܝܢܲܝ̈ ܫܵܐܘܼܠ ܣܲܡܝܼ ܐܸܢܹܝܢ ܨܸܡܚܵܐ ܕܡܢܗܪܹܗ ܀ :ܢܘܼܗܪܵܐ ܓܲܠ̣ܙܹܗ ܡ̣ܢ ܢܲܗܝܼܪܵܐ ܠܪܵܕܹܦ ܢܘܼܗܪܵܐ\nܘܲܦܢ̣ܵܐ ܘܝܲܗ̄ܒܼ݂ ܠܹܗ ܢܘܼܗܪܵܐ ܥܦܝܼܦܵܐ ܒܥܲܝܼܢܹ̈ܐ ܘܗܵܘܢܵܐ ܀","english":"And because you saw the true seal of his soul, you chose and imprinted it with the seal of the Spirit, as is fitting. Hear, disciple, the testimony of the words of the great teacher, and receive and deliver the true signs as he spoke. Arise, take up the cry against those who heard about the persecutor, and go hunt him down, for he will again be caught by the deeds. Go up and say to him in a gentle voice, as commanded, that Saul is not a brother; my Lord, release me so that I may come against you. He is not the one who sent me; that one who called you, Saul, Saul, in my proximity will be revealed to you as the light of your eyes. The sick one perceived the lion of the Spirit that was sent to him, and he turned from his path when he heard a voice like that of his caller. Even the physician saw the sick one who rejoiced at his coming, and he did not hesitate to apply the medicine of light to his eyes. He placed his hand on the eyelids of the sick one, and drew from them the darkness that had spread light. With light he consumed the light of the enlightened one, and his light darkened, and the light of his deed turned the blind one and gave him light. O enlightened one who enlightens all wherever he wishes, and for the blind he darkens his light by his rays. O wonder, when the enlightened one enlightens eyes, for the eyes of Saul, blind, the radiance of his light became darkness. The light turned from the enlightened one to the pursuer of light, and it gave and gave him light, wrapped in eyes and vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܡܣܵܐ","severity":"info","text":"The Syriac term ܚܘܼܡܣܵܐ (ḥūmṣā) means 'seal' or 'imprint', here referring to the spiritual seal of Saul's soul, a key image in Narsai's typology of conversion.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܵܐܘܿܠ","severity":"info","text":"The name Saul (Syriac ܫܵܐܘܿܠ) recalls Acts 9:3–9, where Saul's conversion is marked by a blinding light and a voice. Narsai reworks this as a dialogue between the persecutor and the divine caller.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܣܝܵܐ","severity":"info","text":"The 'physician' (Syriac ܐܵܣܝܵܐ) is a metaphor for Christ or the apostle Ananias, who heals Saul's blindness. This medical imagery is common in Syriac exegesis of Paul's conversion.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܘܼܗܪܵܐ","severity":"info","text":"The repeated play on ܢܘܼܗܪܵܐ (light) and ܚܸܫܟܵܐ (darkness) mirrors Narsai's homiletic style, contrasting spiritual illumination with Saul's prior blindness, a theme also found in Ephrem's hymns.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address ('Hear, disciple') to a narrative of Saul's encounter, then to a series of exclamations ('O enlightened one...'), marking a rhetorical climax typical of Narsai's memre.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'physician' (ܐܵܣܝܵܐ) is ambiguous: it may refer to Christ, Ananias, or Paul himself as a healer after conversion. The reading here takes it as Ananias, consistent with Acts 9:10–18.","The phrase 'the light turned from the enlightened one to the pursuer of light' is syntactically dense; it may imply a transfer of spiritual insight from Paul to his former persecutor role."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܒܲܣܝܵܡ ܐܝܼܕܹܗ ܕܐܵܣܝܵܐ ܕܪܘܼܚܵܐ ܥܪܲܩ ܚܸܫܘܿܟܼܵܐ\nܘܲܦܢܵܐ ܢܘܼܗܪܵܐ ܘܚܲܕܿܝܼ ܠܥܲܝܢܹ̈ܐ ܘܲܠܪܸܥܝܵܢܵܐ ܀ :ܚܙ̣ܵܐ ܘܐܸܣܬܲܟܲܠ ܒܐܲܝܠܹܝܢ ܕܫܡ݂ܲܥ ܕܲܟܼܡܵܐ ܒܚܝܼܪ̈ܲܢ\nܘܲܕܬܼ݂ܿܒܼ ܐܸܢܹܝܢ ܒܩܲܢܝܵܐ ܕܪܘܼܚܵܐ ܥܲܠ ܚܘܼܫܒܼܵܘ̈ܗܝ ܀ :ܥܡ݂ܲܕ ܘܐܸܬܿܕܲܟܿܝܼ ܘܫܲܠܚܹܗ ܠܝܘܼܩܪܵܐ ܕܲܢܛܘܼܪ̈ܵܬܼܵܐ\nܘܠܲܒܸܫ̣ ܢܲܚܬܵܐ ܕܒܲܣܝܼܡܘܼܬܼܵܐ ܕܙܲܩܪܹܗ ܪܘܼܚܵܐ ܀ ܬܲܒܿܪܹܗ ܠܛܲܒܼܥܵܐ ܕܲܛܒܼܝܼܥ ܗ̄ܘ̣ܵܐ ܒܹܗ ܢܵܡܘܿܣܵܐܝܼܬܼ:\nܘܛܲܒ݂ܲܥ ܢܲܦܫܹܗ ܒܛܲܒܼܥܵܐ ܚܲܕܼܬܼܵܐ ܕܫܸܡ ܛܲܝܒܿܘܼܬܼܵܐ ܀ :ܗ̣ܦܲܟ ܪܵܕܼܘܿܦܵܐ ܘܫܲܪܝܼ ܣܵܬܲܪ ܠܐܲܝܠܹܝܢ ܕܲܒܼܢ̣ܵܐ\nܟܲܕܼ ܕܵܪܹܫ ܗ̄ܘ̣ܵܐ ܒܲܗ̈ܦܵܟܼܬܼܵܐ ܠܘܼܩܒܲܠ ܡܸܠܵܘ̈ܗܝ ܀ :ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܡܩܲܛܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ\nܘܲܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܕܲܟܼܡܵܐ ܒܨܝܼܪܵܐ ܡ̣ܢ ܛܲܝܒܿܘܼܬܼܵܐ ܀ :ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܥܘܼܕܼܪܵܢ ܪܘܼܚܵܐ\nܘܡܦܲܫܸܩ ܗ̄ܘ̣ܵܐ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܟܼܵܪܘܿܙܘܼܬܼܵܐ ܀ :ܥܲܡܵܐ ܓܙܝܼܪܵܐ ܚܙ̣ܵܝܗܝ ܠܲܓܼܙܝܼܪܵܐ ܕܪܵܕܹܦ ܠܲܫܡܹܗ\nܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝܼ ܕܕܲܠܡܵܐ ܙܲܒܼܢܵܐ ܗ̄ܘ̣ ܕܢܸܒܼܛܲܠ ܥܲܡܵܐ ܀ :ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ ܚܙ̣ܵܘ ܒܲܪ ܐܲܒܼܪܵܡ ܕܲܫܒ݂ܲܩ ܥܲܡܹܗ\nܘܫܲܪܝܼ ܡܚܲܝܸܢ ܥܲܡܡܹ̈ܐ ܦܠܝܼ̈ܓܼܐ ܠܚܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܀ :ܒܬܲܗܪܵܐ ܩܵܡ̣ܘ ܗ̄ܘ̣ܵܘ ܓܙܝܼܪܹ̈ܐ ܘܥܘܼܪ̈ܠܹܐ ܥܲܠ ܫܘܼܚܠܵܦܹܗ\nܘܩܸܢܛܵܐ ܪܲܒܵܐ ܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܡܸܢܹܗ ܬܪ̈ܲܝܗܘܿܢ ܓܲܒܹ̈ܐ ܀ :ܬܗܲܪ ܒܹܗ ܥܲܡܵܐ ܕܐܲܝܟܲܢ ܕܵܪܹܫ ܠܘܼܩܒܲܠ ܥܲܡܹܗ\nܘܩܲܢ݂ܲܛܘ ܡܸܢܹܗ ܐܵܦ ܬܲܠܡܝܼܪܹ̈ܐ ܕܕܲܠܡܵܐ ܢܸܟܼܠܵܐ ܗ̄ܘ̣ܵ ܀ :ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܚܵܘܝܼ ܫܪܵܪܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܕܠܵܘ ܒܐܸܣܟܹܿܡܵܐ ܩܢܹܐ ܫܘܼܚܠܵܦܵܐ ܐܸܠܵܐ ܒܩܘܼܫܬܵܐ ܀","english":"The seal of the hand of the physician of the Spirit drove out darkness, and light shone forth and gladdened the eyes and the mind. See and observe those things which he heard, how pure they were in his choices, and how the seal of the Spirit was imprinted upon his thoughts. He was baptized and purified, and cast off the burden of the ordinances, and put on the garment of the sweetness which the Spirit had woven for him. He broke the seal which had been stamped upon him legally, and stamped himself with the new seal of the name of grace. He turned persecutor and began to destroy those things which he had sought, while he was disputing against his own words. From the law he was accusing Judaism, and showing how pure it was, inferior to grace. Through his actions he was proclaiming the help of the Spirit, and interpreting the power hidden in the preaching. The circumcised people saw the circumciser who persecuted his own name, and they trembled and were disturbed, lest he be a sacrifice who had abolished the people. The sons of Abraham saw the son of Abram who had left his people, and began to accuse the divided peoples of the love of Abram. The circumcised and the uncircumcised stood in amazement at his change, and both sides were filled with great tumult from him. The people were amazed at him, how he disputed against his own people, and even the disciples were disturbed by him, lest he be a deceiver. Through his actions he showed the truth of his preaching, that the change was not in form but in truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܒܼܥܵܐ","severity":"info","text":"The Syriac ṭabʿā (seal) is a key term in Narsai’s baptismal and anti-Jewish polemic, contrasting the old legal seal with the new seal of grace.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܙܝܼܪܵܐ","severity":"info","text":"The Syriac gzīrā (circumcised) refers to Jews; gzīrā d-rādef l-šmeh (circumciser who persecuted his own name) is a paradoxical epithet for Paul, a circumcised Jew who opposed Judaism.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܲܒܼܪܵܗܵܡ / ܐܲܒܼܪܵܡ","severity":"info","text":"The contrast between Abraham (the patriarch of faith) and Abram (his pre-covenant name) underscores Paul’s shift from Jewish particularism to Christian universalism, a common typology in Syriac anti-Jewish polemic.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the narrative climax of Paul’s conversion, moving from baptism and renunciation of the law to his public disputation and the reaction of Jews and disciples.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܡܩܲܛܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ","severity":"info","text":"Paul’s accusation of Judaism from the law echoes Galatians and Romans, where he uses the law to argue for its own insufficiency relative to grace.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai’s portrayal of Paul as a circumciser who persecutes his own name reflects a Syriac exegetical tradition that emphasizes Paul’s Jewish identity and his radical break from it.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'seal of the hand of the physician of the Spirit' may refer to baptismal anointing or to Paul’s apostolic authority; the reading taken is baptismal.","The identity of 'the circumcised people' and 'the sons of Abraham' is ambiguous: they may be Jewish Christians or non-Christian Jews; the reading taken is non-Christian Jews."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܒܩܘܼܫܬܵܐ ܠܲܒܼܫܹܗ ܠܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܪܘܼܚܵܢܵܐܝܼܬܼ ܐܸܨܛܲܒܲܬܼ ܒܹܗ ܒܟܸܣܝܵܐ ܘܓܸܠܝܵܐ ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܐܲܫܠܸܡ ܢܲܦܫܹܗ ܠܦܵܠܚܘܼܬܼ ܩܘܼܫܬܵܐ\nܘܲܠܒܸܫ ܙܷܲܝܢܵܐ ܘܩ̣ܵܡ ܒܲܩܪܵܒܼܵܐ ܠܘܼܩܒܲܠ ܛܘܼܥܝܲܝ ܀ :ܚܙ̣ܵܐ ܬܲܟܼܬܿܘܼܫܹܗ ܕܠܵܘ ܥܲܡ ܒܸܣܪܵܐ ܗ̄ܘ̣ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܘܙܲܝܸܢ ܢܲܦܫܹܗ ܪܘܼܚܵܢܵܐܝܼܬܼ ܠܘܼܩܒܲܠ ܪܘܼܚܵܐ ܀ :ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܝܲܗ̄ܒܼ݂ ܠܹܗ ܡܲܠܟܵܐ ܕܢܸܬܼܟܲܬܲܫ ܒܹܗ\nܕܝܲܕܼܥܹܗ ܠܚܘܼܒܹܿܗ ܕܪܘܼܚܵܢܵܐܝܼܬܼ ܨܵܒܹ̇ܐ ܕܢܲܩܪܸܒܼ ܀ :ܐܲܝܟ ܪܲܒܿܚܝܠܵܐ ܡܗܝܼܪܵܐ ܣ̣ܵܡܹܗ ܠܚܲܝ̈ܠܵܘܬܹܗ\nܕܲܚ̣ܙܵܝܗܝ ܕܲܠܒܼܝܼܫ ܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܸܫܵܐ ܀ :ܒܲܚܦܝܼܛܘܼܬܹܗ ܨܒ̣ܵܐ ܕܲܢܚܵܘܹܐ ܪܲܒܿܘܼܬܼ ܚܝܠܹܗ\nܕܐܸܢ ܒܲܪ ܒܲܝܬܹܿܗ ܒܕܼܝܼܠܹܗ ܙܵܟܹ̇ܐ ܟܡܵܐ ܗܘ̤ ܒܕܸܝܼܠܹܗ ܀ :ܥܲܡ ܟܠܡܸܕܲܡ ܥܲܒܼܕܹܿܗ ܕܢܲܩܪܸܒܼ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܲܙܟܼܵܐ ܗܘ̤ ܒܹܗ ܘܝܲܗ̄ܒܼ ܠܹܗ ܐܲܓܼܪܵܐ ܐܲܝܟ ܙܲܟܵܝܵܐ ܀ :ܣܵܡ݂ܹܗ ܠܥܵܠܡܵܐ ܡ̣ܢ ܚܲܕܼ ܓܲܒܵܐ ܘܗܘ̤ ܒܲܠܚܘܿܕܼܵܘܗܝ\nܘܚܵܝ̣ܒܼܘ ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܕܠܘܩܒܲܠ ܩܘܼܫܬܵܐ ܘܲܙܟܼܵܐ ܫܠܝܼܚܵܐ ܀ :ܐܸܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܘܐܲܫܩܸܠ ܘܲܕܚܝܠ ܟܠ ܕܸܚ̈ܠܵܬܼܵܐ ܘܗܘ̤ ܪܵܡ ܩܵܠܹܗ ܀ ܟܢܸܫܘ ܐܲܪ̈ܥܵܢܹܐ ܘܲܫܡܲܝܵܢܹ̈ܐ ܕܢܸܬܼܒܲܩܘܿܢ ܒܹܗ:\nܟܲܕܼ ܡܸܬܼܟܲܬܲܫ ܥܲܡ ܟܠ ܚܲܫܝܼ̈ܢ ܕܲܟܼܣܹܝܢ ܘܲܓܼܠܹܝܢ ܀ :ܠܵܐ ܨܒܼܵܐ ܕܢܸܣܲܩ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ ܠܹܠܲܝ ܐܝܼܡܵܡ\nܥܕܲܡ̇ܐ ܕܐܸܬܼ݂ܵܐ ܪܲܡܫܹܗ ܕܡ̇ܘܬܿܐ ܘܐܲܢܝܼܚ ܥܲܡܠܹܗ ܀ :ܠܵܐ ܫܠ̣ܲܚ ܙܲܝܢܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܡܲܠܟܿܐ ܕܢܸܬܼܟܲܬܲܫ ܒܹܗ\nܥܕܲܡ̇ܐ ܕܲܚܪܲܒܼ ܘܓܲܡܲܪ ܐܸܢܘܿܢ ܠܣܸܕܼܪ̈ܲܝ ܒܝܼܫܵܐ ܀","english":"In truth he put on the fair armor of faith, and spiritually he was armed in secret and in public. With love and compassion he surrendered himself to the service of truth, and he put on armor and stood in battle against the erring. See his contest, that it was not with flesh that it was visible, and he armed himself spiritually against the spirit. The armor of the spirit the king gave him, with which to contend, that he might know his love, who spiritually desires to offer himself. Like a skilled commander he arrayed his forces, that he might be seen clad against the sufferings of body and soul. In his zeal he wished to show the greatness of his power, that if one of his household by his own means conquers, how much more by his own means. With everything he did that he might offer himself spiritually, and he conquers by it, and he gave him reward as a victor. He set the world aside from one side, and he alone, and all the ranks opposed to truth were condemned, and the apostle conquered. He waged war with spiritual and corporeal beings, and he weighed and terrified all terrors, and he raised his voice. The earthly and heavenly were astonished that they were confounded in him, as he contended with all the hidden and revealed sufferings. He did not wish to ascend from the contest to that day, until his evening of death came and his labor ceased. He did not loosen the armor that the king gave him with which to contend, until it was destroyed and consumed, and he went to the ranks of the evil one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܝܢܵܐ","severity":"info","text":"The Syriac term ܙܲܝܢܵܐ (zaynā) means 'armor' or 'weapon'. Here it is used metaphorically for spiritual armament, a common motif in Narsai's ascetical imagery.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'king' (ܡܲܠܟܵܐ) who gives armor likely refers to Christ the King, echoing New Testament passages such as 2 Timothy 2:3–4 on spiritual warfare and Ephesians 6:10–17 on the armor of God.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܲܟܼܬܿܘܼܫܵܐ","severity":"info","text":"The term ܬܲܟܼܬܿܘܼܫܵܐ (taktūšā) denotes a 'contest' or 'struggle', often used in Syriac literature for ascetic combat. Narsai here frames Peter's spiritual life as an athletic contest against error and suffering.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Peter's spiritual transformation, moving from his baptism and purification (previous passage) to his active engagement in spiritual warfare, culminating in his victory and death.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܲܒܿܚܝܠܵܐ","severity":"info","text":"The comparison of Peter to a 'skilled commander' (ܪܲܒܿܚܝܠܵܐ ܡܗܝܼܪܵܐ) parallels military imagery in Ephrem's Hymns on Faith and in the Syriac tradition of the 'spiritual athlete' (ܐܲܬܼܠܵܐ ܕܪܘܼܚܵܐ).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's depiction of Peter as a solitary warrior against all ranks of error reflects the East Syriac monastic ideal of the 'solitary' (ܝܼܚܝܼܕܵܝܵܐ) engaged in spiritual combat, a theme influential in later Syriac ascetical literature.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' (ܡܲܠܟܵܐ) is not explicitly named; it is interpreted as Christ based on context and parallel usage in Narsai's works.","The phrase 'ranks of the evil one' (ܣܸܕܼܪ̈ܲܝ ܒܝܼܫܵܐ) could refer to demonic forces or heretical groups; the text does not specify."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܠܵܐ ܢ̣ܵܡ ܘܲܕܼܡܸܟ ܟܲܕܼ ܪܵܕܹܐ ܗ̄ܘ̣ܵܐ ܒܝܲܡܵܐ ܫܓܼܝܼܫܵܐ\nܕܠܵܐ ܢܸܬܼܛܲܒܲܥ ܥܘܼܬܼܪܵܐ ܕܟܲܢܸܫ ܒܲܝܢܵܬܼ ܓܲܠܠܹ̈ܐ ܀ :ܥܝܼܪ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ ܘܢܵܛܲ݁ܪ ܓܲܙܹܗ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ\nܘܡܲܠܲܒܸܿܒܼ ܗ̄ܘ̣ܵܐ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܠܲܟܼܢܵܘܵܬܹ̈ܐ ܀ :ܚܠܝܼܡ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܹܗ ܥܲܡ ܪܸܥܝܵܢܹܗ ܒܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܡܲܐܣܸܐ ܒܡܸܠܵܘܗܝ ܟܹܐܒܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܡܘܼܡܹ̈ܐ ܕܢܲܦܫܵܐ ܀ :ܒܢܲܚܬܲܝ̈ ܦܲܓܼܪܹܗ ܡܲܐܣܸܐ ܠܦܲܓܼܪܹ̈ܐ ܕܲܟܼܪܝܼܗܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܲܒܼܪܘܼܚ ܦܘܼܡܹܗ ܛܵܪܹܕܼ ܥܵܘ̣ܠܵܐ ܡ̣ܢ ܢܲܦܸܫܵܬܹ̈ܐ ܀ :ܡܩܝܼܡ ܠܲܪ̈ܡܲܝܵܐ ܘܝܵܗܹ̇ܒܼ ܐܝܼܕܼܵܐ ܠܐܲܝܠܹܝܢ ܕܲܢܦܲܠ̣ܘ\nܘܣܵܐܹ̇ܡ ܣܲܡܵܐ ܕܲܬܼܘܵܬܼ ܢܲܦܸܫܵܐ ܠܲܡ̈ܡܲܚܲܝܵܐ ܀ :ܩܵܪܹܐ ܘܲܡܩܝܼܡ ܠܲܚܒܸܢܵܢܹ̈ܐ ܕܩܘܼܡܘ ܘܐܸܬܼܟܲܫܲܪܘ\nܘܣܵܪܹܟ ܘܲܡܩܝܼܡ ܠܐܲܝܠܹܝܢ ܕܐܲܫܦܸܠܘ ܒܲܬܼܝܵܒܼܘܼܬܼܵܐ ܀ :ܥܲܡ ܟܠ ܘܲܒܼܟܼܠ ܡܸܬܿܕܲܡܹܐ ܗ̄ܘ̣ܵܐ ܕܢܲܚܹܐ ܠܟܼܠܵܐ\nܘܲܠܟܼܠ ܬܼܓܼܡܝܼ̈ܢ ܡܸܫܬܵܘܬܲܦ ܗ̄ܘ̣ܵܐ ܒܝܲܕܼ ܥܘܼܕܪ̈ܢܵܘܗܝ ܀ :ܫܦܝܼܥ ܗ̄ܘ̣ܵܐ ܚܘܼܒܹܿܗ ܘܡܲܣܪܲܚ ܝܵܗܸ̇ܒܼ ܥܘܼܬܼܪܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܲܡܓܲܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܟܼܠ ܡܘܼܫܚܵܬܹ̈ܐ ܠܡܸܥܬܲܪ ܡܸܢܹܗ ܀ :ܠܵܐ ܫ̣ܒܲܩ ܥܲܡܵܐ ܕܠܵܐ ܦܲܓܸܠܼ ܒܹܗ ܡ̣ܢ ܣܝܼܡܵܬܹ̈ܗ\nܘܠܵܐ ܡܲܠܟܿܘܼܬܼܵܐ ܕܠܵܐ ܐܲܣܸܢ ܒܵܗ̇ ܚܹܝܠ ܚܸܟܼܡܵܬܹ̈ܗ ܀ :ܒܟܼܠ ܐܲܬܼܪ̈ܘܵܢ ܐܲܫܡܲܥ ܩܵܠܹܗ ܒܲܕܼܡܘܼܬܼ ܪܲܥܡܵܐ\nܘܲܟܼܢܲܫ̣ܘ ܨܹܐܕܼܵܘܗܝ ܡ̣ܢ ܟܠܦܸܢ̈ܝܵܢ ܕܲܢܨܘܼܬܼܘܼܢܵܝܗܝ ܀ :ܗܲܢܝܼ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܩܵܠ ܢܸܥܡܵܬܹ̇ܗ ܡ̣ܢ ܟܠ ܩܵܠܝܼ̈ܢ\nܟܲܕܼ ܙܵܡܲ݁ܪ ܗ̄ܘ̣ܵܐ ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ ܀ :ܐܘܿ ܕܸܢܪܵܐ ܕܢܵܩܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܹܗ ܙܡ̇ܪܵܐ ܕܪܘܼܚܵܐ\nܘܲܡܚܲܕܹܿܐ ܗ̄ܘ̣ܵܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ ܀","english":"He did not sleep nor rest while sailing on the turbulent sea, so that the wealth that sinks among the waves might not be submerged. He was awake at all times and guarded his treasure from the treacherous, and he made the hearts of the listeners resound with the voice of his words. His body was strong together with his mind in faith, and he healed with his words the pains of the body and the blemishes of the soul. With the limbs of his body he healed the bodies of those who were sick, and with the spirit of his mouth he drove out evil from souls. He raised up the fallen and gave a hand to those who had stumbled, and he placed the medicine of repentance on the soul for the wounded. He called and raised up the hidden ones who had fallen and become weak, and he governed and raised up those who had sunk in despair. With everyone and in everything he became like one who gives life to all, and to all the assemblies he participated by means of his helps. His love was abundant and he generously gave the wealth of his words, and he drew all the needy to become rich from him. He did not leave a people who did not profit from his treasures, nor a kingdom that did not increase its strength from his wisdom. In all places he made his voice heard like thunder, and his opponents were confounded from all sides by his teachings. The sound of his eloquence was sweeter than all sounds, when he sang the Trinity in the ears of every man. O the lyre that played in him the song of the spirit, and gladdened both the spiritual and the corporeal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܢ̣ܵܡ ܘܲܕܼܡܸܟ","severity":"info","text":"The opening phrase 'He did not sleep nor rest' continues the nautical metaphor from the previous passage, portraying Peter as ever-vigilant against spiritual dangers.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ","severity":"info","text":"The term 'Trinity' (tliṯāyūṯā) is a key theological term in Narsai's works, reflecting the Syriac pro-Nicene tradition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܵܐܹ̇ܡ ܣܲܡܵܐ ܕܲܬܼܘܵܬܼ ܢܲܦܸܫܵܐ ܠܲܡ̈ܡܲܚܲܝܵܐ","severity":"info","text":"The image of 'medicine of repentance' for the wounded soul echoes biblical healing language, e.g., the prophetic call to repentance in the Old Testament.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܿ ܕܸܢܪܵܐ","severity":"info","text":"The 'lyre' (dūrā) is a common metaphor in Syriac poetry for the inspired preacher or psalmist, evoking the Davidic tradition of musical prophecy.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܟܼܠ ܐܲܬܼܪ̈ܘܵܢ ܐܲܫܡܲܥ ܩܵܠܹܗ ܒܲܕܼܡܘܼܬܼ ܪܲܥܡܵܐ","severity":"info","text":"This line marks a rhetorical climax, comparing Peter's voice to thunder, a typical Narsaian device to emphasize apostolic authority and universal reach.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܡܚܲܕܹܿܐ ܗ̄ܘ̣ܵܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ","severity":"info","text":"The final line's pairing of 'spiritual and corporeal' reflects the Syriac ascetic and liturgical tradition, where music and preaching unite both realms.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܸܬܼܛܲܒܲܥ (etṭabbaʿ) could mean 'submerged' or 'sunk', but the context of treasure and waves supports the reading 'submerged'.","The phrase ܠܲܚܒܸܢܵܢܹ̈ܐ ܕܩܘܼܡܘ (l-ḥabbāʿē d-qūmū) is ambiguous: 'hidden ones who had fallen' may refer to those in secret sin or those spiritually concealed."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܐܘܿ ܐܲܒܿܘܼܒܼܵܐ ܕܙܵܡܲܪ ܟܠܝܘܿܡ ܘܠܵܐ ܡܸܬܼܪܲܦܸܐ\nܘܟܲܕܼ ܗܘ̤ ܪܵܦܝܵܐ ܗ̄ܘ̣ ܡܸܬܼܚܲܨܲ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܙܵܡܲ݁ܪ ܒܹܗ ܀ ܐܘܿ ܫܝܼܦܘܿܪܵܐ ܕܲܡܣܲܝܲܟ ܗ̄ܘ̣ܵܐ ܒܲܚܕܼܵܐ ܕܘܼܟܵܐܲ\nܘܡܲܫܡܲܥ ܩܵܠܹܗ ܒܟܼܠ ܐܲܬܼܪ̈ܵܘܵܢ ܐܲܝܟ ܩܲܪܝܼܒܼܵܐ ܀ :ܚܙܲܩ̣ܘ ܗܲܕܿܡ̇ܘ̈ܗܝ ܥܲܡ ܪܸܥܝܢܹܗ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ\nܘܟܲܢܸܫ ܐܸܢܹܝܢ ܠܡܸܫܡܲܥ ܬܲܗܪܵܐ ܕܕܼܵܪܘܿܙܘܼܬܹܗ ܀ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܫܸܠܡ݂ܲܬ̤ ܨܹܐܕܼܵܘܗܝ ܣܵܗܕܿܘܼܬܼ ܡܵܪܹܗ:\nܕܡܵܐܢܵܐ ܗ̄ܘ̣ ܓܲܒܼܝܵܐ ܕܲܓܼܒܸܐ ܘܲܒܼܚܝܼܪ ܒܟܼܘܼܪܵܐ ܕܪܘܼܚܵܐ ܀ :ܓܒܼ݂ܵܝܗܝ ܨܸܒܼܝܵܢܵܐ ܕܲܓܼܠܹܐ ܠܹܗ ܟܠ ܥܲܕܼܠܵܐ ܢܸܗܘܹܐ\nܘܐܲܓܼܥܸܠ ܒܐܝܼܕܼܵܘ̈ܗܝ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܠܚ̣ܵܐ ܠܲܓܼܙܘܼܪܬܵܐ ܛܲܒܼܥܵܐ ܕܒܸܣܪܵܐ ܡܸܬܼܚܲܒܿܠܵܐ\nܘܛܲܒܼ݂ܥܹܗ ܒܪܘܼܚܵܐ ܕܢܸܗܘܹܐ ܡܲܦܠܲܚ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܫܲܚܠܸܦ ܠܲܫܡܹܗ ܕܡܸܬܼܟܲܢܸܐ ܗ̄ܘ̣ܵܐ ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ\nܘܲܩܪ݂ܵܝܗܝ ܦܘܿܠܘܿܣ ܡܸܬܿܛܦܝܼܣܵܢܵܐ ܕܐܸܬܿܛܦܝܼܣ ܘܐܲܦܝܼܣ ܀ :ܒܲܫܡܹܗ ܦܲܫܸܩ ܥܲܠ ܪܸܥܝܵܢܹܗ ܕܫܵܠܹ̇ܡ ܠܲܫܡܹܗ\nܘܲܒܼܣܘܼܥܪ݁ܵܢܹܐ ܓܲܡ̣ܪܹܗ ܠܲܫܡܹܗ ܘܲܠܓܲܒܼܝܘܼܬܹܗ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܫܲܠܚܹܗ ܠܲܫܡܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ\nܘܲܒܼܟܼܠ ܡܸܕܹܿܡ ܠܒܸܫ ܠܲܡܫܝܼܚܵܐ ܫܡܵܐ ܝܲܩܝܼܪܵܐ ܀ :ܡ̣ܢ ܟܠ ܡܸܕܹܿܡ ܪܲܚܡܹܗ ܠܲܫܡܵܐ ܕܫܲܚܠܸܦ ܠܲܫܡܹܗ\nܘܠܵܐ ܣ̣ܵܡ ܡܸܕܹܿܡ ܥܲܡ ܗܵܘ̇ ܕܲܓܼܒܼ݂ܵܝܗܝ ܐܸܠܵܐ ܐܸܢ ܗܘ̤ ܀ :ܒܲܫܡܵܐ ܡܫܝܼܚܵܐ ܡܸܫܬܲܒܼܗܲܪ ܗ̄ܘ̣ܵܐ ܒܟܼܠ ܐܘܼܠܨܵܢܝܼ̈ܢ\nܘܒܹܗ ܡܲܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܘܙܵܟܹ̇ܐ ܠܛܘܼܥܝܲܝ ܘܲܠܦܲܠܵܚܹ̈ܝܗ̇ ܀ :ܠܹܗ ܗ̄ܘ̣ ܠܲܫܡܵܐ ܣ݂ܵܡ ܫܲܬܐܸܣܬܵܐ ܕܟܼܵܪܘܼܙܘܼܬܹܗ\nܘܲܥܠܵܘܗܝ ܫܲܟܼܠܸܠ ܒܸܢܝܵܢ ܐ̄ܢܵܫܵܐ ܕܗܲܝܡܼܢܘ ܒܲܫܡܹܗ ܀","english":"O the father of song who sings every day and is not wearied, and while he was resting he was being trained as he sang in it. O the beautiful one who was dwelling in one place and making his voice heard in all regions as if near. His limbs grew strong with his thought for the four directions, and he bent his ear to hear the sound of his proclamation. By his deeds the martyrdom of his Lord was completed for his hunt. He is the chosen one who chose and was selected in the vessel of the Spirit. His choice revealed to him the will of the one who is, and he hastened in his hands the treasure of the Spirit of his proclamation. He reached the island of the good seal of flesh that is corruptible, and he sealed it with the Spirit of the one who is, using it spiritually. He changed his name, which was being hidden under a borrowed name, and called him Paul, the one who was turned and turned again. By his name he interpreted his thought, which was complete for his name, and by his deeds he fulfilled his name and his election. In all forms he cast off the name of Judaism, and in everything he put on the honorable name of Christ. More than anything he loved the name that changed his name, and he placed nothing with the one who chose him except himself. By the name of Christ he boasted in all afflictions, and by it he offered and overcame the errors and their worshippers. For that name he laid the foundation of his proclamation, and upon it he built the house of faith for those who believe in his name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܿܠܘܿܣ ܡܸܬܿܛܦܝܼܣܵܥܵܐ ܕܐܸܬܿܛܦܝܼܣ ܘܐܲܦܝܼܣ","severity":"info","text":"The epithet 'the one who was turned and turned again' plays on Paul's conversion and his name change from Saul, emphasizing a double turning—from persecutor to apostle and from Judaism to Christianity.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܚܠܸܦ ܠܲܫܡܹܗ","severity":"info","text":"Narsai alludes to the tradition that Paul's name was changed from Saul (borrowed name) to Paul at his conversion, a common motif in Syriac literature to signify his new identity in Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܥ ܫܲܠܚܹܗ ܠܲܫܡܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ","severity":"info","text":"This line contrasts Paul's casting off of Judaism with his putting on of Christ's name, structuring the passage as a series of binary oppositions (old/new, flesh/spirit, Judaism/Christianity).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܚ̣ܵܐ ܠܲܓܼܙܘܼܪܬܵܐ ܛܲܒܼܥܵܐ ܕܒܸܣܪܵܐ","severity":"info","text":"The 'island of the good seal of flesh' likely refers to Paul's body as a vessel or seal that is corruptible, which he then seals with the Spirit, a metaphor for his spiritual transformation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܒܼܟܼܠ ܡܸܕܹܿܡ ܠܒܸܫ ܠܲܡܫܝܼܚܵܐ ܫܡܵܐ ܝܲܩܝܼܪܵܐ","severity":"info","text":"The motif of 'putting on Christ' echoes Pauline language (Gal 3:27) and Syriac baptismal imagery, where the believer assumes the name and identity of Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܸܬܿܛܦܝܼܣܵܥܵܐ ܕܐܸܬܿܛܦܝܼܣ ܘܐܲܦܝܼܣ' is ambiguous: it could mean 'turned and turned again' (conversion) or 'turned and added' (a play on Paul's name meaning 'small' or 'humble'). The reading taken follows the conversion interpretation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܫܒܼܝܼܚ ܒܸܢܝܵܢܹܗ ܘܲܦܠܸܐ ܘܲܪܓܼܝܼܓܼ ܪܵܘܡ̇ܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܠܵܐ ܐ̄ܢܵܫ ܒܵܢܹܐ ܝܲܬܿܝܼܪ ܡܵܢܹܗ ܒܸܢܝܵܢ ܩܘܼܫܬܵܐ ܀ :ܐ̄ܢܵܐ ܠܲܡ ܣܵܡܹ̇ܬܼ ܐܲܝܟ ܚܲܟܿܝܼܡܵܐ ܐܸܣܬܼܵܐ ܕܩܘܼܫܬܵܐ\nܢܸܚܙܹܐ ܟܠܢܵܫ ܐܲܝܟܲܢ ܒܵܢܹ̇ܐ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܀ :ܐܘܿ ܒܲܢܵܝܵܐ ܕܣ̣ܵܡ ܫܲܬܸܐܣܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܐܲܝܟ ܕܲܒܼܥܲܪ̈ܩܹܐ ܫܲܟܼܠܸܠ ܘܲܒܼܢ̣ܵܐ ܣܲܒܪܵܐ ܘܚܘܼܒܵܐ ܀ :ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ ܕܐܸܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܟܠ ܡܸܕܸܡ\nܘܚ̣ܵܒܼ ܟܠܡܸܕܸܿܡ ܡ̣ܢ ܚܘܼܡܣܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ ܀ :ܐܘܿ ܩܪܲܒܼܬܼܵܢܵܐ ܕܲܡܙܲܝܲܢ ܗ̄ܘ̣ܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܘܚܵܢܹ̇ܐ ܒܙܵܘܥܹ̈ܐ ܠܢܝܼܫܵܐ ܡܫܝܼܚܵܐ ܀ :ܡܲܢ̣ܘܼ ܣܵܦܹ̇ܩ ܕܢܸܬܼܢܹܐ ܒܡܸܠܹ̈ܐ ܙܵܟܼܘܼܬܼ ܥܲܡܠܲܝ̈ܟ\nܘܡܲܢ̣ܘ ܡܸܫܟܲܚ ܕܲܢܨܘܼܪ ܫܘܼܦܪܲܝܟ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܀ :ܠܲܝܬܿ ܪܸܥܝܵܢܵܐ ܕܲܡܨܹܐ ܕܢܸܡܛܹܐ ܠܪܵܘܡ̇ܐ ܕܥܲܡܠܲܝܟ\nܐܸܠܵܐ ܐܲܝܢܵܐ ܕܲܡܕܲܡܹܐ ܒܵܟ ܒܪ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܣܵܠܹ̇ܩ ܠܐܲܝܟܵܐ ܕܲܣܠܸ̣ܩܬܿ ܐܲܝܟ ܕܐܲܢ̄ܬܿ ܐܸܡ̣ܪܬܿ\nܐܸܠܵܐ ܫܵܠܲܚ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܒܐ̄ܪܵܙ ܕܘܼܒܵܪ̈ܲܝܟ ܀ :ܠܬܼܘܼܠܬܵܐ ܕܪܵܘܡ̇ܐ ܢܲܓܼܕܵܟ ܪܸܡܙܵܐ ܘܡܲܠܸܠ ܥܲܡܵܟ\nܡܸܠܹ̈ܐ ܕܟܲܣ̈ܝܵܢ ܘܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܒܸܠܫܵܢ ܒܸܣܪܵܐ ܀ :ܐܘܿ ܒܸܣܪܵܢܵܐ ܕܟܲܕܼ ܒܸܣܪܵܢܵܐ ܗ̄ܘ̣ ܦܪ݂ܲܚ ܥܲܠ ܐܵܐܲܪ\nܐܘܿ ܠܡܵܝܘܿܬܼܵܐ ܕܲܫܘ̣ܵܐ ܠܩܵܠܵܐ ܕܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܐܘܿ ܕܐܸܬܼܝܲܩܲܪ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܕܪ̈ܵܡ̇ܢ ܡܸܢܹܗ\nܘܡܲܟܸܿܢ ܢܲܦܫܹܗ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܕܲܫ̣ܘܵܐ ܠܡܸܕܲܡ ܀ :ܐܘܿ ܚܵܙܘܿܩܵܐ ܕܲܡ̣ܛܵܐ ܠܲܥܕܹܢ ܟܲܕܼ ܠܵܐ ܗܲܠܸܟ\nܘܲܫܡܲ݁ܥ ܩܵܠܵܐ ܕܟܲܕܼ ܡܸܬܼܡܲܠܲܠ ܠܵܐ ܡܸܬܡܲܠܲܠ ܀","english":"Glorious is his song, and wondrous and exalted is the height of his words, and he does not weary, seeking more than his due, the song of truth. O you who placed for us, like a wise man, the foundation of truth, and saw everyone, how he seeks after perfection. O builder who laid the foundation of faith, as with arches he completed, and with it he built hope and love. O athlete who held a contest with everything, and conquered everything by the power of his faith. O warrior who used to contend spiritually, and was struggling and living by the passions of the victorious Christ. How can one suffice to recount your labors with words of victory, and how can one manage to depict your beauties with writings? There is no mind that can reach the height of your labors, except one that resembles you in feelings and passions. No one ascends to where you ascended, as you did, O blessed one, but he is fitting for mortality in the mystery of your ways. To the height of glory, your sign points and speaks with you, words that are hidden and unutterable in a fleshly tongue. O fleshly one who, though flesh, flew through the air, O mortal one who was equal to the voice of the immortals. O one who was honored by the praises of the heights from him, and humbled himself as if he did not know that he was equal to anything. O traveler who arrived at the feast without walking, and heard a voice that, when spoken, is not spoken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܸܢܝܵܢܹܗ","severity":"info","text":"The term ܒܸܢܝܵܢܹܗ (b-ʿyāṯeh) is a nominal form from the root ܒܥܐ (b-ʿ-y), meaning 'song' or 'chant', here referring to Peter's liturgical proclamation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܬܼܵܐ ܕܩܘܼܫܬܵܐ","severity":"info","text":"The phrase ܐܸܣܬܼܵܐ ܕܩܘܼܫܬܵܐ (ʾestā d-quštā) means 'foundation of truth', a key theological image in Narsai's portrayal of Peter as establishing orthodox teaching.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܿ ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The epithet ܐܲܬܼܠܹܝܛܵܐ (ʾaṯlēṭā) 'athlete' is a standard Syriac ascetic and martyrological trope, applied here to Peter as a spiritual combatant, echoing Pauline language of the 'good fight' (1 Tim 6:12).","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܙܵܘܥܹ̈ܐ ܠܢܝܼܫܵܐ ܡܫܝܼܚܵܐ","severity":"info","text":"The phrase 'passions of the victorious Christ' (ܒܙܵܘܥܹ̈ܐ ܠܢܝܼܫܵܐ ܡܫܝܼܚܵܐ) alludes to Christ's passion and victory, a theme central to Narsai's typology of Peter as imitator Christi.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated exclamation ܐܘܿ (ʾō) 'O' structures this passage as a series of apostrophes to Peter, a common rhetorical device in Syriac memre and madrashe, building a cumulative panegyric.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܒܸܠܫܵܢ ܒܸܣܪܵܐ","severity":"info","text":"The phrase 'unutterable in a fleshly tongue' (ܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܒܸܠܫܵܢ ܒܸܣܪܵܐ) reflects the apophatic tradition in Syriac mysticism, emphasizing the ineffability of divine mysteries, a theme Narsai applies to Peter's visionary experience.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains some orthographic inconsistencies (e.g., ܢܸܚܙܹܐ for ܕܚܙܹܐ) that may reflect scribal variation or manuscript corruption; the reading follows the edition's normalization.","The referent of 'the voice of the immortals' (ܩܵܠܵܐ ܕܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ) is ambiguous: it may denote angelic or divine speech, or the apostolic kerygma."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܡ̇ܢܵܘ ܕܐܸܡܲܪܬܿ ܦܵܘܠܘܿܣ ܓܲܒܼܝܵܐ ܥܲܣܩܵܐ ܒܥܵܬܹܗ\nܐܲܝܟܲܢ ܫܵܡܲ݁ܥ ܐܲܝܢܵܐ ܕܫܵܡܲ̇ܥ ܟܕܼ ܠܵܐ ܫܲܠܝܼܟ ܀ :ܓܠܝܼ ܠܲܢ ܠܲܒܼܪܵܐ ܡ̇ܢܵܘ ܕܐܸܡܲܪܬܿ ܕܲܥܛܸܠ ܫܸܡܥܹܗ\nܒܐܲܝܠܹܝܢ ܪ̈ܓܼܫܹܐ ܫܘ݂ܲܝܬܿ ܕܬܼܨܘܼܬܼܝܼܘܗܝ ܐܲܢ̄ܬܿ ܒܲܠܚܘܿܕܲܝܟ ܀ :ܐܸܢ ܠܵܐ ܫܲܠܝܼܛ ܠܡܸܬܼܡܲܠܵܠܘܼ ܠܡܵܢ ܐܸܬܼܡܲܠܲܠ\nܘܐܸܢ ܐܸܬܼܡܲܠܲܠ ܡ̇ܕܹܝܢ ܫܲܠܝܼܛ ܠܲܡܨܵܬܼ ܫܸܡܥܹܗ ܀ :ܐܸܢܗܘ̤ ܕܲܫܘ݂ܲܬܿ ܕܬܸܫܡܲܥ ܡܸܕܹܿܡ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ\nܡ̇ܕܹܝܢ ܩܲܒܸܿܠܬܿ ܐܵܦ ܣܘܼܟܿܠܹܗ ܕܗܵܘ̇ ܡ̇ܐ ܕܲܫ̣ܡܲܥܬܿ ܀ :ܐܸܝܢ ܠܲܡ ܫܸܡܥܹ̇ܬܼ ܘܝܹܠܦܹ̇ܬܼ ܚܲܝܠܵܐ ܕܗܵܘ̇ ܡ̇ܐ ܕܫܸܡܥܹ̇ܬܼ\nܐܸܠܵܐ ܥܲܣܩܵܐ ܠܒܸܣܪ̈ܵܢܵܝܹܐ ܠܒܸܣܪ̈ܵܢܵܝܹܐ ܠܡܸܫܡܲܥ ܗܵܟܲܢ ܀ :ܐܵܦ ܐ̄ܢܵܐ ܕܫܸܡܥܹ̇ܬܼ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܪ̈ܓܼܫܹܐ ܕܒܸܣܪܵܐ ܫ̣ܡܥܹ̇ܬܼ\nܐܸܠܵܐ ܒܐ̄ܪܵܙܵܐ ܕܠܸܥܙܵܐ ܕܩܢܹܝܢ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܒܐ̄ܪܵܙ ܗܵܘ̇ ܩܵܠܵܐ ܕܲܡܗܲܠܠܝܼܢ ܒܹܗ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܒܹܗܘ̣ ܫܸܡܥܹ̇ܬܼ ܗܵܘ̇ ܡ̇ܐ ܕܫܸܡܥܹ̈ܬܼ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܲܦܓܲܪ ܀ :ܒܪܘܼܚܵܐ ܫܸܡܥܹ̇ܬܼ ܠܟܸܢ̈ܫܲܝ ܪܵܘܡ̇ܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܕܲܡܗܠܠܝܼܢ ܗ̄ܘ̣ܵܘ ܪܘܼܚܵܢܵܐܝܼܬܼ ܠܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܫܒܼܝܼܚ ܗ̄ܘ̣ܵܐ ܘܲܬܼܡܝܼܗ ܩܵܠ ܢܸܥ̈ܡܵܬܼܵܐ ܕܗܘܼ̈ܠܵܠܲܝܗܘܿܢ\nܘܠܵܐ ܣܵܒܲܥ ܗ̄ܘ̣ܵܐ ܗܵܘܢܵܐ ܠܡܸܫܡܲܥ ܠܗܵܝ̇ ܚܲܠܝܘܼܬܵܐ ܀ :ܠܵܐ ܣܵܦ̇ܩܵܐ ܗ̄ܘ̣ܵܬܼ ܐܼܕܼܢܵܐ ܕܒܸܣܪܵܐ ܠܗܵܝ̇ ܡܲܫܡܲܥܬܼܵܐ\nܘܠܵܐ ܠܸܫܢܵܐ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܹܐܡܲܪ ܐܲܝܟ ܠܸܥܙܲܝ̈ܗܘܿܢ ܀ :ܚܕܲܬܵܐ ܗ̄ܝܼ ܕܲܗܘ̤ܵܬܼ ܨܹܐܕܲܝ ܒܲܠܚܘܿܕܼ ܠܵܘ ܡܸܛܠܵܬܼܝ\nܕܲܫܘܹ̇ܝܬܼ ܕܐܸܚܙܹܝܘܗܝ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܀","english":"How that chosen one Paul said, difficult in his time, like a hearer who hears without ceasing, he revealed to us the mystery of how he said, \"Whose hearing is idle?\" By the senses, the sound of his prayer you alone established. If it is not permitted to speak of what was spoken, and if it is spoken, how is it permitted to grasp his hearing? If you have heard something unspeakable, how have you received also the meaning of that which you heard? You have heard and learned the power of that which you heard, but it is difficult for fleshly ones to hear thus. Even I who heard did not hear by the senses of the flesh, but by the mystery of a tongue that is not mortal. By that mystery, the voice that praises in that tone, by it I heard that which I heard, not in the body. By the spirit I heard the hidden things of the height, mysteriously, which were praising spiritually the power of being. Glorious and wondrous was the voice of the melodies of their songs, and the ear was not sated with hearing that sweetness. The ear of the flesh was not sufficient for that audition, nor could the tongue speak according to their language. It is new, which was before me alone, not because of me, that I saw that tone mysteriously.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙܐ","severity":"info","text":"The Syriac term ܐܪܙܐ (rāzā) carries the sense of 'mystery' or 'sacrament', often denoting a hidden spiritual reality accessible only to the initiated. Here it contrasts sensory perception with spiritual insight.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Whose hearing is idle?","severity":"info","text":"The phrase echoes a rhetorical question possibly alluding to 1 Corinthians 14 or to Paul's own self-description as a hearer of divine revelation. The exact source is not explicit in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paul's audition","severity":"info","text":"Narsai draws on the tradition that Paul received his knowledge through a direct, non-sensory audition of divine mysteries, a theme common in Syriac exegesis of Galatians 1:12 and Acts 9.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to Paul into a first-person account of hearing, creating a layered narrative where the speaker identifies with Paul's experience of divine audition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fleshly ones","severity":"info","text":"The contrast between 'fleshly' and spiritual hearing reflects a common ascetic trope in Syriac literature, where the corporeal senses are deemed insufficient for grasping divine truth.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tone' (ܬܘܩܢܐ) is ambiguous: it may refer to a specific liturgical melody or to the ineffable quality of divine speech. The reading taken here treats it as a spiritual mode of communication."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܒܝܼ ܩܲܕܼܡ̇ܝܵܐ ܨܒܼܵܐ ܕܲܢܚܵܘܹܐ ܥܘܼܬܼܪܵܐ ܕܪ̈ܲܚܡܵܘܗܝ\nܕܢܸܬܸܿܠ ܒܐܝܼܕܲܝ̈ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܫܘܹ̇ܝܬܼ ܠܲܕܼܪ̈ܡ̇ܢ ܡ̣ܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܕܒܼܝܼ ܢܸܬܼܠܲܒܿܒܼܘܼܢ ܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܒܣܲܒܼܪܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܘܡܸܛܠ ܗܵܕܹܐ ܢܲܓܼܕܲܢܝ ܪܸܡܙܵܐ ܥܕܲܡ̇ܐ ܠܲܥܕܹܢ\nܕܐܹܙܲܠ ܐܸܚܙܹܐ ܘܐܲܝܬܹܿܗ ܣܒܲܪܬܼܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܀ :ܕܐܸܙܹ̇ܠ̄ܬܼ ܝܸܕܥܹ̇ܬܼ ܘܕܲܐܝܟܲܢ ܐܸܙܹ̇ܠ̄̇ܬܼ ܠܵܐ ܝܵܕܲܥ ܐ̄ܢܵܐ\nܕܠܵܐ ܨܒܼܵܐ ܪܸܡܙܵܐ ܕܲܢܒܲܕܹܿܩ ܠܝܼ ܕܐܲܝܟܲܢ ܐܸܙܹ̇ܠ̄ܬܼ ܀ :ܠܵܐ ܨܒܼܵܐ ܓܠ̣ܵܐ ܠܝܼ ܕܐܸܢ ܥܲܡ ܢܲܦܫܵܐ ܚ̣ܙܲܩܘ ܗܲܕܵܡܹ̈ܐ\nܕܐܵܦ ܗܝ̤ ܗܵܕܹܐ ܒܚܸܟܼܡܵܐ ܥܲܒܼ݂ܕܵܗ̇ ܕܐܸܕܲܥ ܠܲܟܼܝܵܢܝ ܀ :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܨܒܼܵܐ ܕܲܢܚܵܘܹܝܢܝ ܐܲܝܟ ܕܲܠܝܲܚܛܵܐ\nܘܲܕܼܠܵܐ ܐܸܛܥܸܐ ܠܲܟܼܝܵܢܝ ܫܝܼܛܵܐ ܟܠ̣ܵܢܝ ܡ̣ܢ ܗܵܕܹܐ ܀ :ܕܫܸܡܥܹ̇ܬܼ ܩܵܠܵܐ ܐܵܦ ܣܘܼܟܵܠܵܐ ܫܲܪܝܼܪܵܐ ܠܝܼ\nܘܕܸܐܢ ܬܲܡܵܢ ܗ̄ܘܹ̇ܝܬܼ ܒܲܦܓܲܪ ܘܒܼܪܘܼܚ ܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܀ :ܘܐܸܢܗܘ̤ ܕܐܸܢܵܐ ܕܫܸܡܥܹ̇ܬܼ ܐܸܢܹܝܢ ܛܥ̣ܵܬܲܢܝ ܗܵܕܹܐ\nܡ̇ܢ ܡܸܬܼܦܲܫܲܟ ܐܲܝܢܵܐ ܕܒܼܵܥܹܐ ܕܐܲܝܟܲܢ ܐܸܙܹ̇ܠ̄ܬܼ ܀ :ܐܸܙܹ̇ܠ̄ܬܼ ܘܲܡ̇ܛܹܝܬܼ ܠܐܲܝܟܵܐ ܕܐܸܡܹ̇ܬܼ ܗܲܝܡܸܢ ܘܐܲܫܲܪ\nܘܲܕܼܫܸܡܥܹ̇ܬܼ ܐܲܝܠܹܝܢ ܕܲܬܼܢܹ̇ܝܬܼ ܠܵܐ ܬܸܬܼܦܲܠܲܓܼ ܀ :ܠܵܘ ܫܘܼܒܼܗܵܪܵܐ ܚܲܦܛܲܢ̣ܝ ܕܐܸܬܼܢܹܐ ܩܘܼܠܵܣ ܥܲܡܠܲܝ̈\nܛܢܵܢܵܐ ܕܣܲܛܼܠܹ̈ܐ ܥܨ̣ܵܢܝ ܕܐܸܫܬܲܒܼܗܲܪ ܒܲܕܼܪ̈ܵܡܵܢ ܡܹܢܝ ܀ :ܒܗܵܕܹܐ ܥ̣ܠܬܼܵܐ ܨܒܹ̇ܝܬܼ ܕܐܹܒܲܕܹܿܩ ܐܲܝܠܹܝܢ ܕܲܚܙܹ̇ܝܬܼ\nܕܐܲܩܢܹܐ ܣܲܒܼܪܵܐ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܒܛܘܼܒܹ̈ܐ ܕܲܠܗܲܠ ܀","english":"In the first, he wished to show the wealth of his mercies, which he gave into the hands of good hope for the sake of mortality. In this, you have placed the tears of the dead from the dead, by whom the race of man was clothed in the hope of life. And because of this, he related to me a sign until the time when I would go and see and bring the gospel of that covenant. That I went and knew, and how I went, man does not know, for he did not wish a sign to examine me as to how I went. He did not wish to reveal to me whether the members journeyed with the soul, for even this she does by wisdom, that I might know your glory. Beyond the order, he wished to show me as a sinner and without error, your glory, all my wandering from this. For I heard a voice and a true meaning for me, and I was there complete in body and spirit, man does not know. And if it be that I heard, this my error is from this, which is cast aside, where one seeks how I went. I went and arrived where I said, \"Believe and affirm,\" and what I heard, those things I saw, do not be divided. Not boasting do I hasten that praise came upon the labors of the righteous, the staff of the satans, that I might boast of the tears from me. For this reason, I wished to examine those things I saw, that hope might establish hope for the hopeless in the blessings of the beyond.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܒܼܪܵܐ","severity":"info","text":"The term ܣܲܒܼܪܵܐ (sabrā) appears twice in this passage, first as 'good hope' and later as 'hope of life'. In Narsai's soteriology, it often denotes the Christian expectation of resurrection, distinct from mere optimism.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The word ܪܸܡܙܵܐ (remzā) means 'sign' or 'hint', often a divine or prophetic indication. Here it is used in a context of revelation and concealment, typical of Narsai's apophatic rhetoric.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܒܼܪܬܼܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ","severity":"info","text":"The phrase 'gospel of that covenant' (ܣܲܒܼܪܬܼܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ) likely alludes to the Pauline kerygma of the new covenant, echoing 2 Corinthians 5:17 and Galatians 6:15, where Paul speaks of a 'new covenant'.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homilies on Peter and Paul often contrast the apostles' roles: Peter as foundation of the church, Paul as theologian of grace. This passage reflects Paul's mystical journey, possibly referencing 2 Corinthians 12:2-4.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narration ('he wished to show') to first-person testimony ('I went and knew'), marking a rhetorical move from exposition to personal revelation, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܸܐܢ ܬܲܡܵܢ ܗ̄ܘܹ̇ܝܬܼ ܒܲܦܓܲܪ ܘܒܼܪܘܼܚ","severity":"caution","text":"The phrase 'I was there complete in body and spirit' (ܕܸܐܢ ܬܲܡܵܢ ܗ̄ܘܹ̇ܝܬܼ ܒܲܦܓܲܪ ܘܒܼܪܘܼܚ) is ambiguous: it may describe a visionary experience or a literal resurrection. The Syriac allows both readings, and the context does not resolve it.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I was there complete in body and spirit' could be interpreted as a literal bodily journey or a spiritual vision. The text does not clarify whether the 'going' is physical or mystical.","The identity of the speaker shifts between Paul and the homilist; the 'I' may be Narsai speaking as Paul or as himself."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܡܲܢ ܠܵܐ ܢܸܪܚܲܡ ܡܸܠܲܬܼ ܦܵܘܠܘܿܣ ܕܲܫ̣ܡܲܥ ܘܐܲܦܝܼܣ\nܘܠܵܐ ܟܵܝ̣ܡ ܘܲܛܠܲܡ ܠܲܟܼܢܵܘܵܬܹ̈ܗ ܡ̣ܢ ܡ̇ܐ ܕܲܫܡ݂ܲܥ ܀ :ܡܲܢ ܠܵܐ ܢܸܗܪܘܿܓܼ ܒܣܸܦܪܲܝ ܡܸܠܵܘ̈ܗܝ ܕܣܵܦܪܵܐ ܕܪܘܼܚܵܐ\nܘܦܲܫܸܩ ܘܐܲܕܼܢܲܚ ܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ ܩܕܼܵܡ ܬܲܠܡܝܼܕܼܵܘ̈ܗܝ ܀ :ܡܵܢ ܠܵܐ ܢܸܩܒܿܘܿܥ ܠܢܝܼܫܵܐ ܕܡܸܠܬܹܗ ܩܕܸܵܡ ܬܲܪܥܝܼܬܹܗ\nܕܲܚ̣ܢܵܐ ܒܙܵܘܥܹ̈ܐ ܘܲܒܼܗܲܕܵܡܹ̈ܐ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܡܲܢ ܠܵܐ ܢܸܡܪܘܿܩ ܣܲܢܝܘܼܬܼ ܢܲܦܫܹܗ ܒܫܘܼܦܪܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܢܸܚܙܹܐ ܡܘܼܡ̇ܘ̈ܗܝ ܒܝܲܕܼ ܡܲܚܙܝܼܬܼܵܐ ܕܫܲܦܝܼܪ̈ܵܬܹܗ ܀ :ܡܲܢ ܠܵܐ ܢܸܒܼܢܹܐ ܥܲܠ ܬܵܘܕܿܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܿܬܹܗ\nܕܲܢ̣ܫܲܒܼ ܪ̈ܘܼܚܹܐ ܕܚܲܫܹ̈ܐ ܩܫ̈ܲܝܵܐ ܘܠܵܐ ܐܲܙܝܥܘܼܗ̇ ܀ :ܡ̣ܢ ܠܵܐ ܢܸܠܒܲܫ ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܒܛܲܟܼܣܵܐ ܕܝܼܠܹܗ\nܕܠܵܐ ܐܸܬܼܪܲܦܝܼ ܡ̣ܢ ܬܿܟܼܬܿܘܼܫܵܐ ܥܕܲܡܵܐ ܠܡܵܘܬܵܐ ܀ :ܡܲܢ ܠܵܐ ܢܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ ܕܲܕܼܪܲܐ ܒܐܘܼܪܚܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܕܡܲܢܲܥ ܘܡ̣ܛܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܕܠܵܐ ܟܲܪܝܘܼܬܼܵܐ ܀ ܡܲܢ ܠܵܐ ܢܹܐܣܘܿܪ ܙܵܘܥܲܝ̈ ܢܲܦܫܹܗ ܒܗܲܝܡܵܢܘܼܬܹܗ:\nܘܐܲܟܼܬܸܿܒܼ ܣܲܒܼܪܵܐ ܘܐܲܗܓܿܝܼ ܚܘܼܒܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܐܲܝܟܲܢ ܢܸܛܠܘܿܩ ܐܲܝܢܵܐ ܕܩܵܪܹܐ ܒܲܟܼܬܼܝܼ̈̄ܒܼܵܬܹܗ\nܕܠܵܐ ܢܸܦܪܘܼܥ ܠܹܗ ܐܵܦܸܢ ܡܸܠܹ̈ܐ ܚܠܵܦ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܐܲܝܟܲܢ ܢܲܗܘܸܐ ܐܲܝܢܵܐ ܕܪܵܗܹ̇ܛ ܠܘܼܩܒܲܠ ܢܝܼܫܹܗ\nܕܠܵܐ ܢܦܲܢܹܐ ܠܹܗ ܟܠܝܼܠ ܙܵܟܼܘܼܬܵܐ ܐܲܟܼܡܵܐ ܕܫܵܘܹ̇ܐ ܀ :ܡܲܢ ܐܸܬܼܟܲܬܲܫ ܒܐܵܓܼܘܿܢ ܩܘܼܫܬܵܐ ܒܲܕܼܡܘܼܬܼ ܦܵܘܠܘܿܣ\nܘܡܲܢ̣ܘܼ ܕܲܫܘ̣ܵܐ ܠܲܟܼܠܝܼܠ ܫܘܼܒܼܚܵܐ ܝܲܬܼܝܼܪ ܡܸܢܹܗ ܀ :ܡܲܢ ܐܼܬܸܚܲܟܲܡ ܒܪ̈݁ܘܼܚܵܢܝܵܬܼܵܐ ܐܲܝܟ ܪܸܥܝܵܢܹܗ\nܘܡܲܢ̣ܘܼ ܕܲܬܼܢ̣ܵܐ ܥܲܠ ܕܲܥܬܼܝܼ̈ܕܼܵܢ ܐܲܝܟ ܡܵܐ ܕܐܲܟܼܬܸܿܒܼ ܀","english":"How much did Paul not pity the word that he heard and saw, and he did not stand and turn his hands from what he heard? How much did he not burn in the books of his words, the scribe of the Spirit, and he interpreted and clarified hidden mysteries before his disciples? How much did he not establish the foundation of his word before his thought, which trembled in movements and members toward victory? How much did he not strip the secret of his soul in the beauty of his words, and see his blemishes through the mirror of his beauties? How much did he not seek the confession of his faith, which subdued spirits of harsh pains and did not disturb it? How much did he not put on the armor of the Spirit in his own order, which was not torn from the contest until death? How much did he not pursue the way of the generation on the path to the face of Rome, and he arrived at the face of Rome without weariness? How much did he not bind the movements of his soul in his faith, and write hope and meditate on love that is indestructible? How much did the reader of his writings not find profit, so that he did not repay him even words in return for deeds? How much did the one who runs against his thought not become, so that the crown of victory did not meet him as is fitting? How much did he contend in the arena of truth in the likeness of Paul, and how much did he become worthy of the crown of glory more than him? How much did he become wise in spiritual matters according to his thought, and how much did he pass over the future as he wrote?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܲܬܼ","severity":"info","text":"The Syriac term melthā (ܡܸܠܲܬܼ) here rendered 'word' likely refers to the divine Logos or the apostolic kerygma, not merely a spoken utterance.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The repeated rhetorical question 'How much did Paul not...' (Syriac ܡܲܢ ܠܵܐ) is a standard encomiastic device in Syriac poetry, emphasizing Paul's exhaustive virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ","severity":"info","text":"The phrase 'hidden mysteries' (ܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ) echoes Pauline language of revealed secrets (cf. 1 Cor 4:1; Eph 3:3), aligning Paul with the disclosure of divine truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a series of twelve anaphoric clauses beginning with ܡܲܢ ܠܵܐ, building a cumulative portrait of Paul's ascetic and apostolic labors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai's portrayal of Paul as a model of spiritual combat and exegesis reflects the East Syriac reception of Paul as a teacher of hidden knowledge and ascetic discipline.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܕܲܫܘ̣ܵܐ","severity":"caution","text":"The phrase ܡܲܢ̣ܘܼ ܕܲܫܘ̣ܵܐ (line 12) is textually uncertain; the edition reads 'how much did he become worthy,' but the verb form may be corrupt or ambiguous.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated ܡܲܢ ܠܵܐ could be read as either 'how much did he not...' (rhetorical) or 'how much did he...' (affirmative); the former is taken here as standard for Narsai's style.","The identity of the 'reader' (ܩܵܪܹܐ) in line 10 is ambiguous: it may refer to a generic reader of Paul's writings or to a specific disciple."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܡܲܢ̣ܘ ܕܕܲܡܝܼ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ ܕܲܩܒ݂ܲܥ ܡܲܠܟܵܐ\nܘܐܲܝܢܵܘ ܕܲܚܢ̣ܵܐ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ ܀ :ܕܲܦܠ݂ܲܚ ܕܠܵܐ ܢܲܦ̈ܩܵܬܼܵܐ ܐܲܝܟ ܦܘܼܠܚܵܢܹܗ\nܘܠܵܐ ܢܣ݂ܲܒܼ ܐܲܓܼܪܵܐ ܐܲܦܣܘܿܢ̈ܝܵܬܼܵܐ ܐ̄ܢܵܫܵܝܼ̈ܬܼܵܐ ܀ :ܡܲܢ̣ܘܼ ܕܲܪܗܲܛ ܒܸܐܣܛܵܕܝܼܘܿܢ ܪܘܼܚܵܢܵܝܬܵܐ\nܘܠܵܐ ܐܸܬܼܥܲܪܩܲܠ ܨܸܒܼܝܵܢ ܢܵܦܫܹܗ ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܐܵܘ ܓܲܪ ܢܲܦܫܹܗ ܒܦܘܼܠܚܵܢ ܪܘܼܚܵܐ ܒܥܸܕܵܢ ܨܲܦܪܵܐ\nܘܣܵܡ̣ܹܗ ܠܥܲܡܠܹܗ ܐܲܝܟ ܚܲܕܼ ܝܵܘܡܵܐ ܒܫܘܼܠܵܡ ܚܲܝ̈ܘ̈ܗܝ ܀ :ܫܲܪܝܼ ܒܪܲܗܛܵܐ ܕܟܼܵܘܿܙܘܼܬܼܵܐ ܒܥܠܲܝܡܘܼܬܹܗ\nܘܫܲܠܡܵܗ̇ ܠܐܘܼܪܚܹܗ ܒܝܲܕܼ ܫܸܫ̈ܠܵܬܼܵܐ ܘܲܒܼܣܲܝܒܿܘܿܬܹܗ ܀ :ܦܵܘܠܘܿܣ ܣܵܒ̣ܵܐ ܐܵܦ ܐܲܣܝܼܪܵܐ ܕܲܚܠܵܦ ܩܘܼܫܬܵܐ\nܐܲܝܢܵܘ ܦܘܼܡܵܐ ܕܲܡܨܸܐ ܕܢܸܬܼܢܹܝܟ ܐܲܟܼܡܵܐ ܕܐܝܼܬܲܝܟ ܀ :ܒܨܝܼܪ ܪܸܥܝܵܢܵܐ ܕܢܸܪܗܲܛ ܥܲܡܵܟ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܲܡܚܝܼܠ ܓܸܦܹܗ ܕܢܸܦܪܲܚ ܨܹܐܕܲܝܟ ܠܐܲܝܟܵܐ ܕܐܝܼܬܲܝܟ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܝܵ̇ܕܲܥ ܕܲܢܦܲܢܹܐ ܠܵܟ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ\nܗܵܘ̇ ܕܲܪܚܸܡ̣ܬܵܝܗܝ ܡ̣ܢ ܟܠ ܡܸܕܹܿܡ ܐܲܝܟ ܕܲܦܸܠܹܐ ܠܹܗ ܀ :ܪܸܡܙܵܐ ܕܲܓܼܒܼ݂ܵܟ ܡܨܸܐ ܦܵܪܲܥ ܠܵܟ ܐܲܓܼܪܵܐ ܠܚܘܼܒܵܟ\nܗܵܘ̇ ܕܲܚܙܹܝܢ ܠܹܗ ܥܲܡܠܹ̈ܐ ܕܟܼܠܵܐ ܩܕܼܵܡ ܟܠ ܕܲܗܘ̤ܵܐ ܀ :ܪܸܚܡܲܬܼ ܚܘܼܒܹܿܗ ܪܲܚ̣ܡܵܟ ܘܐܲܚܒܼܵܟ ܘܲܩܪ̣ܵܟ ܕܝܼܠܹܗ\nܘܝܲܗ̣̄ܒܼ ܒܵܟ ܚܲܝܠܵܐ ܠܡܸܙܟܵܐ ܒܕܝܼܠܹܗ ܐܲܝܟ ܕܲܒܼܕܝܼܠܵܟ ܀ :ܠܵܘ ܕܝܼܠܵܟ ܗ̄ܘ̣ܵܐ ܠܡܸܙܟܵܐ ܠܚܲܫܹ̈ܐ ܒܸܠܥܵܕܼ ܚܲܝܠܹܗ\nܕܲܡܚܝܼܠ ܣܲܓܝܼ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ ܠܡܸܙܟܵܐ ܒܕܼܝܼܠܹܗ ܀ :ܠܵܘ ܕܝܼܠܵܟ ܗ̄ܘ̣ܵܬ ܠܡܹܐܠܲܦ ܐ̄ܪܵ̈ܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܕܠܲܝܬܿ ܒܲܥܒܼܝܼܕܹ̈ܐ ܠܡܸܣܬܲܟܵܠܘܼ ܒܡܸܕܹܿܡ ܕܲܟܼܣܸܐ ܀","english":"How much did he resemble the evil one who struck the king,\nand how did he not flee to victory in his own silence? He served without wages, like his service,\nand he did not receive a fee, the apostolic spiritual wages. How much did he run in the spiritual stadium,\nand his will was not hindered by earthly things? Or he offered himself in the service of the Spirit at dawn,\nand placed his labor like a single day at the end of his life. He began the race of victory in his youth,\nand completed his path through chains in his old age. Paul, the elder, also a prisoner for the truth,\nhow is there a mouth that can describe you as you are? Small is the thought that runs with you lightly,\nand weak is the wing that flies toward you wherever you are. One knows who will weave for you a crown of victory,\nhe who loved you more than anything, as he was able. A sign of your election can repay you a reward for your love,\nhe who saw your labors before all that came to be. The mercy of his love loved you, embraced you, and called you his own,\nand gave you power to conquer through his own, as through yours. It was not yours to conquer the passions without his power,\nfor the weak cannot conquer many deaths by themselves. It was not yours to learn the mysteries of the hidden things,\nfor which there is no way to understand through deeds anything that is concealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܣܝܼܪܵܐ ܕܲܚܠܵܦ ܩܘܼܫܬܵܐ","severity":"info","text":"The phrase 'prisoner for the truth' echoes Paul’s self-description in Ephesians 6:20 (Syriac tradition) and his Roman imprisonment, a common trope in Syriac martyrdom discourse.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܚܲܕܼ ܝܵܘܡܵܐ","severity":"info","text":"The image of Paul’s labor as 'a single day' may allude to 2 Corinthians 8:10 (Syriac) on enduring toil, or to the eschatological 'day' of victory in 1 Corinthians 15:58.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܝܼܘܿܢ ܪܘܼܚܵܢܵܝܬܵܐ","severity":"info","text":"The 'spiritual stadium' is a Pauline metaphor (1 Corinthians 9:24-27) for ascetic struggle, here applied to Paul’s missionary and theological labors, typical of Narsai’s athletic imagery.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 22","severity":"info","text":"This passage shifts from rhetorical questions on Paul’s endurance to a direct apostrophe ('how is there a mouth…'), marking a climax in the encomium’s praise of Paul’s unique virtue.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܢ̣ܘ ܕܕܲܡܝܼ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ","severity":"info","text":"The comparison of Paul to one who 'struck the king' may parallel the Syriac tradition of Paul as a spiritual athlete overcoming the 'evil one' (Satan), akin to Ephrem’s Hymns on Faith.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܦܠ݂ܲܚ ܕܠܵܐ ܢܲܦ̈ܩܵܬܼܵܐ","severity":"caution","text":"The phrase 'served without wages' is ambiguous: it may mean Paul’s service was unpaid in worldly terms, or that he served without formal apostolic commission; the Syriac allows both readings.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the evil one who struck the king' is unclear; possibly a reference to a biblical or hagiographic figure (e.g., David and Goliath, or a martyr story).","The phrase 'without wages' could be read as 'without formal payment' or 'without official appointment'; the Syriac ܕܠܵܐ ܢܲܦ̈ܩܵܬܼܵܐ is ambiguous."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܚܘܼܒܹܿܗ ܓܠ̣ܵܐ ܠܵܟ ܐܲܝܟ ܕܲܠܪܵܚܡܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ\nܘܗܘ̤ ܒܲܕܹܿܩ ܠܵܟ ܚܹܝܠ ܟܲܣ̈ܝܵܬܼܵܐ ܕܪ̈ܡ̇ܢ ܡܸܢܵܟ ܀ :ܫܪܵܪܵܟ ܚܵܘܝܼܢܿ ܒܟܸܣܦܵܐ ܕܝܲܗ̄ܒܼ݂ ܠܵܟ ܕܬܸܬܲܓܲܪ ܒܹܗ\nܘܐܲܓܼܥܸܠ ܒܐܝܼܕܲܝ̈ܟ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܓܲܙܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܀ :ܫܲܪܝܼܪ ܚܘܼܒܵܟ ܘܲܦܸܠܹܐ ܓܲܙܵܐ ܕܡܲܓܼܥܲܠ ܒܐܝܼܕܲܝ̈ܟ\nܘܠܵܠ ܐ̄ܢܵܫ ܝܵ̇ܕܲܥ ܠܲܡܦܲܪܢܵܣܘܼ ܝܲܬܿܝܼܪ ܡܸܢܵܟ ܀ :ܐܲܢ̄ܬܿ ܐܲܟܼܪܸܙܬܵܝܗܝ ܠܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ\nܘܐܲܢ̄ܬܿ ܚܵܘܝܼܬܵܗ̇ ܠܫܲܘܝܘܼܬܼ ܐܲܒܼܵܐ ܘܪܘܼܚܵܐ ܀ :ܐܲܢ̄ܬܿܘܼ ܒܲܕܸܿܩܬܿ ܕܠܵܐ ܛܠܹܐ ܝܲܠܕܵܐ ܡ̣ܢ ܝܵܠܘܿܕܹܗ\nܘܐܵܦܠܵܐ ܪܘܼܚܵܐ ܒܨܝܼܪ ܡ̣ܢ ܐܲܒܼܵܐ ܘܝܲܠܕܵܐ ܕܡܸܢܹܗ ܀ :ܐܲܢ̄ܬܿ ܐܲܠܸܦܬܵܢ ܕܠܵܐ ܡܸܣܬܲܝܲܟ ܐܝܼܬܼܝܵܐ ܒܕܸܝܼܠܹܗ\nܘܐܲܢ̄ܬܿ ܚܵܘܝܼܬܵܢ ܕܠܵܐ ܡܸܬܼܢܲܣܸܐ ܒܚܵܫܘܿܫܘܼܬܼܵܐ ܀ :ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܓܼܠܲܝܬܵܝܗܝ ܠܐ̄ܪܵܙܵܐ ܕܦܘܼܪܩܵܢ ܚܲܝܲܝ̈ܢ\nܕܫܲܡܠܝܼ ܘܲܓܼܡ݂ܲܪ ܨܸܒܼܝܵܢ ܟܲܣܝܵܐ ܒܓܲܠܝܘܼܬܼ ܦܲܓܼܪܲܢ ܀ :ܒܟܸܢܲܪ ܢܲܦܸܫܵܟ ܙܡ݂ܲܪ ܦܘܼܪܫܵܢܵܐ ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ\nܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ ܘܲܕܼܥܵܒܼܘܿܕܼܵܐ ܟܲܣܝܵܐ ܘܓܼܠܝܵܐ ܀ :ܗܘ̤ܵܐ ܠܸܫܵܢܵܟ ܒܲܕܼܡܘܼܬܼ ܩܲܢܝܵܐ ܒܐܝܼܕܼܵܐ ܕܪܘܼܚܵܐ\nܘܨܵܪ ܐܵܬܼ̈ܘܵܬܼܵܐ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ ܀ :ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ ܐܲܟܼܪܸܙ ܩܵܠܵܟ ܒܹܝܬܼ ܡ̇ܝܘܿܬܹ̈ܐ\nܬܪܹܝܢ ܕܲܦܪܝܼܫܝܼܢ ܒܲܟܼܝܵܢܲܝ̈ܗܘܿܢ ܘܲܫܘܹܝܢ ܐܲܟܲܚ̄ܕܼ ܀ :ܦܪܝܼܫܝܼܢ ܘܲܫܘܹܝܢ ܘܲܟܣܹܝܢ ܘܲܓܼܠܹܝܢ ܘܚܲܕܼ ܡܸܬܼܟܲܢܹܝܢ\nܒܪܵܐ ܕܐܲܠܵܗܵܐ ܕܫܵܘܬܸܿܦ ܥܲܡܹܗ ܠ̄ܐܢܵܫܵܐ ܕܲܢ̣ܣܲܒܼ ܀ :ܠܵܘ ܦܘܼܪܫܵܢܵܐ ܕܲܒܼܪܵܐ ܘܲܒܼܪܵܐ ܐܲܥܸܠ ܦܵܘܠܘܿܣ\nܕܠܵܐ ܬܸܬܲܩܲܠ ܗܲܪܵܛܝܼܩܵܐ ܒܦܘܼܪܫܵܢ ܡܸܠܵܘ̈ܗܝ ܀","english":"His love was revealed to you, like the love of a true friend, and he tested for you the hidden power of the mysteries that are with you. Your truth is shown in the money he gave you to trade with, and to deposit in your hands like a true treasurer of his friends. Your love is true, and the treasure he deposits in your hands is full, and no one knows how to spend more than you. You proclaimed the name of the Trinity among all peoples, and you revealed the equality of the Father and the Spirit. You demonstrated that the Son is not separated from his Begetter, nor is the Spirit lesser than the Father and the Son who is from him. You taught that the Essence is not divided in its own self, and you showed that it is not touched by suffering. By the spirit of revelation you unveiled the mystery of the salvation of our lives, which is completed and fulfilled, a hidden will in the manifest flesh. With the harp of your spirit you sang the distinction of the two natures, of the death of the servant and the Lord, hidden and revealed. Your tongue became like a pen in the hand of the spirit, and it formed letters in the thought of man, the Word and the flesh. The Word and the flesh: your voice proclaimed among mortals two that are distinct in their natures and equal together. Distinct and equal, hidden and revealed, and one is known, the Son of God who shares with him the humanity he assumed. Not a distinction of Son and Son did Paul introduce, lest the heretic stumble over the distinction of his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܐܝܼܬܼܘܼܬܼܵܐ (īṯūṯā) denotes 'essence' or 'being', a key term in Trinitarian theology. Narsai uses it to affirm the unity of the divine substance against division.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܫܵܢܵܐ ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ","severity":"info","text":"The phrase 'distinction of the two natures' (ܦܘܼܪܫܵܢܵܐ ܕܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ) reflects the Antiochene dyophysite Christology, distinguishing the divine and human natures in Christ, a central theme in Narsai's works.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ","severity":"info","text":"The pairing 'Word and flesh' (ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ) echoes the prologue of John (John 1:14), where the Word becomes flesh. Narsai uses it to articulate the incarnation and the union of divine and human in Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪܵܛܝܼܩܵܐ","severity":"info","text":"The term 'heretic' (ܗܲܪܵܛܝܼܩܵܐ) likely refers to opponents of dyophysite Christology, such as Miaphysites. Narsai warns against stumbling over Paul's words, defending the orthodoxy of his Christological distinctions.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܪܝܼܫܝܼܢ ܘܲܫܘܹܝܢ","severity":"info","text":"The repeated antithetical pair 'distinct and equal' (ܦܪܝܼܫܝܼܢ ܘܲܫܘܹܝܢ) structures the passage, emphasizing the paradox of Christ's two natures—distinct yet united—a hallmark of Narsai's rhetorical style.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is presented as a defender of orthodox Christology, preempting heretical misinterpretations. This reflects Narsai's reception of Paul as a theological authority in the Antiochene tradition, shaping later Syriac exegesis.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., ܕܲܠܪܵܚܡܵܐ may be a variant spelling; the translation 'true friend' is adopted. The phrase ܕܲܢ̣ܣܲܒܼ is unclear; it is read as 'he assumed' (of humanity)."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܟܝܵܢܹ̈ܐ ܦܲܪܸܫ ܒܗܵܝ̇ ܕܲܦܪܝܼܫܝܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܒܲܚܕܼܵܝܘܼܬܼܵܐ ܠܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܀ :ܦܲܪܸܫ ܐܸܢܘܿܢ ܡܸܛܠ ܚܲܫܹ̈ܐ ܘܲܫܒܼܝܼ̈ܚܵܬܼܵܐ\nܘܐܲܫܘܝܼ ܐܸܢܘܿܢ ܡܸܛܠ ܚܘܼܒܵܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܀ :ܦܲܠܸܓܼ ܐܸܢܘܿܢ ܘܠܵܐ ܣܕܲܩ ܐܸܢܘܿܢ ܚܕܼ ܡ̣ܢ ܨܿܝܕܼ ܚܲܕܼ\nܘܐܲܫܘܝܼ ܐܸܢܘܿܢ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ ܕܲܨܒܼܵܐ ܒܗܵܕܹܐ ܀ :ܝܲܗ݂̄ܒܼ ܠܹܗ ܕܝܼܠܹܗ ܠܟܼܠܚܲܕܼ ܡܸܢܗܘܿܢ ܠܦܘܼܬܼ ܗܵܝ̇ ܕܐܝܼܬܼܵܘܗܝ\nܕܠܵܐ ܢܸܬܿܬܲܚܬܸܐ ܐܝܼܬܼܝܵܐ ܠܚܼܫܹ̈ܐ ܒܕܲܢܣܲܒܼ ܕܝܼܠܲܢ ܀ :ܫܵܘܬܸܦ ܪܵܡ̇ܐ ܒܲܡܚܝܼ̈ܠܵܬܼܵܐ ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ\nܘܲܠܡܲܟܿܝܼܟܼܵܐ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܒܗܘܿܢ ܒܲܥܒܼܵܕܹ̈ܐ ܀ :ܘܐܸܢܗܘ̤ ܕܦܵܘܠܘܿܣ ܕܲܓܼܒܼ݂ܵܝܗܝ ܪܘܼܚܵܐ ܦܲܪܸܫ ܘܐܲܫܘܝܼ\nܡ̇ܢ ܡܸܬܼܥܲܕZܠ ܗܲܪܵܣܝܘܿܛܵܐ ܒܡܵܐܢܵܐ ܓܲܒܼܝܵܐ ܀ :ܦܵܘܠܘܿܣ ܡܲܠܸܠ ܡܲܢ̣ܘܼ ܫܲܠܝܼܛ ܠܡܸܥܕܲܠ ܦܵܘܠܘܿܣ\nܘܐܲܝܢܵܐ ܕܥܵܕܹܠ ܪܘܼܚܵܐ ܕܓܲܝܼܒܼܵܝܗܝ ܗܘ̤ ܡܚܲܝܲܒܼ ܠܹܗ ܀ :ܫܬܼܘܿܩ ܠܵܟ ܡ̇ܕܹܝܢ ܗܲܪܵܣܝܘܿܛܵܐ ܠܵܐ ܬܸܬܼܥܲܕܲܠ\nܕܠܵܐ ܬܸܬܼܚܲܝܲܒܼ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܩܲܫܝܵܐ ܕܪܘܼܚܵܐ ܀ :ܫܬܼܘܿܩܘ ܠܵܐ ܬܸܩܥܘܿܢ ܥܲܡ ܫܲܪܝܼܪܹ̈ܐ ܦܵܥܠܹ̈ܐ ܕܙܹܐܦܵܐ\nܟܲܕܼܘܼ ܕܠܲܚ̣ܬܿܘܿܢ ܫܲܝܢܵܐ ܕܐ̄ܢܵܫܵܐ ܒܚܸܪ݁ܝܢܲܝܟܿܘܿܢ ܀ :ܡܦܵܣ ܐ̄ܢܵܐ ܕܣܲܓܿܝܼ ܣܵܢܹ̇ܝܬܿܘܿܢ ܠܹܗ ܠܲܫܡܹܗ ܕܦܵܘܠܘܿܣ\nܘܠܵܐ ܛܲܥܝܵܐ ܠܝܼ ܕܠܵܐ ܡܢܵܚܝܼܬܿܘܿܢ ܒܦܘܼܪܫܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܣܲܓܿܝܼ ܡܲܨܪܸܦ ܣܲܡܐ ܕܡܸܠܵܘܗܝ ܠܟܹܐܒܼܵܐ ܕܲܒܼܟܼܘܼܢ\nܘܡܸܛܠ ܗܵܕܹܐ ܣܵܢܹ̇ܝܬܿܘܿܢ ܠܹܗ ܐܲܝܟ ܢܘܼܟܼܪܵܝܵܐ ܀ :ܣܵܢܐܵܐ ܕܐ̄ܢܵܫܵܐ ܣܲܡܝܵܗ̇ ܠܥܲܝܢܵܐ ܕܪ̈ܥܝܵܢܲܝܟܿܘܿܢ\nܕܠܵܐ ܬܸܬܼܒܲܩܘܿܢ ܒܢܘܼܗܪܵܐ ܕܲܟܼܣܸܐ ܠܓܼܵܘ ܡ̣ܢ ܡܸܠܵܘ̈ܗܝ ܀","english":"He distinguishes the natures in that which is divided, one from his companion, and he makes one person from two by means of unity. He separates you on account of sufferings and praises, and he makes you equal on account of love without division. He divides you and does not join one to the side of the other, and he makes you equal by the will that wills in this one. He gave his own to each one of them according to what he is, so that the essence is not diminished for the senses in our receiving. The high one participates in the lowly powers in the name of the lowly one, and the lowly one in the praises in the same deeds. And as for Paul, whom the Spirit chose, he distinguishes and makes equal with the one who contends with the heretic in the chosen contest. Paul speaks, the Spirit rules to contend with Paul, and whoever contends, the Spirit that chose him condemns him. Be silent, O heretic, do not contend, lest you be condemned by the severe judgment of the Spirit. Be silent, do not cry out with the true ones, the workers of zeal, while the fire of life burns in your nostrils. Enough, O life, that you have labored much for the name of Paul, and it is not hidden from me that you have not been struck by the distinction of his words. Much does the medicine of his words heal the pain that is in you, and because of this you labor for him like a physician. The medicine of life places a salve on the eye of your thoughts, so that you are not burned by the light that hides the interior from his words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܹ̈ܐ","severity":"info","text":"The Syriac ܟܝܵܢܹ̈ܐ (kyānē) means 'natures' and is a technical term in anti-Chalcedonian Christology, referring to the distinct natures of Christ before their union.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general Christological exposition to a direct address to a heretic (ܗܲܪܵܣܝܘܿܛܵܐ), likely an Arian or Nestorian opponent, and then to an apostrophe to 'life' (ܐ̄ܢܵܫܵܐ) personified.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is presented as chosen by the Spirit (ܪܘܼܚܵܐ) to contend with heretics, reflecting Narsai's view of Paul as a divinely appointed polemicist against Christological error.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܐܢܵܐ ܓܲܒܼܝܵܐ","severity":"info","text":"The phrase 'chosen contest' (ܡܵܐܢܵܐ ܓܲܒܼܝܵܐ) may allude to 1 Timothy 6:12 or similar Pauline martial imagery, though no direct citation is present.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"caution","text":"The term ܐ̄ܢܵܫܵܐ (ʾenāšā) is ambiguous: it can mean 'humanity' or 'life' (personified). The English draft takes it as 'life', but a reading as 'humanity' is also possible given the context of Christological natures.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's anti-heretical rhetoric here echoes the polemical style of Theodore of Mopsuestia, whose works were foundational for the East Syriac tradition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretic' (ܗܲܪܵܣܝܘܿܛܵܐ) is not specified; it may refer to a generic opponent or a specific figure like Nestorius or Arius.","The referent of 'life' (ܐ̄ܢܵܫܵܐ) in the final lines is ambiguous: it could be a personification of human life or a direct address to humanity."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܗܘ̤ ܐܲܫܩܝܼܟܼܘܿܢ ܟܵܣܵܐ ܕܲܠܚܵܗܿ ܕܡܸܪܲܬܼ ܪܘܼܓܼܙܹܗ\n:ܘܲܒܼܟܼܘܿܢ ܕܲܠܚܵܗ̇ ܠܫܲܦܝܘܼܬܼ ܫܲܝܢܵܐ ܕܫܲܝܸܢ ܟܠܵܐ\n:ܗܘ̤ ܐܲܠܸܦܟܼܘܿܢ ܠܡܸܣܥܵܐ ܠܪܵܘܡ̇ܐ ܠܘܵܬܼ ܐܝܼܬܼܘܼܬܼܵܐ\nܘܗܘ̤ ܚܵܘܝܼܟܼܘܿܢ ܫܒܼܝܼܠܵܐ ܣܲܢܝܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܀ :ܗܘ̤ ܢܲܟܼܪܝܼܟܼܘܿܢ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܡܸܠܲܬܼ ܦܵܘܠܘܿܣ\nܕܲܚܙ̣ܵܐ ܕܡܲܟܼܪܸܙ ܕܲܟܼܝܵܢ ܟܲܣܝܵܐ ܠܵܐ ܡܸܣܬܲܝܲܟ ܀ :ܦܘܼܪܣܵܐ ܗ̄ܘ̣ ܕܝܼܠܹܗ ܕܐܸܫܟܲܚ ܘܐܲܠܸܦ ܠܲܕܲܕܼܵܡܹ̇ܝܢ ܠܹܗ\nܕܲܢܸܚܲܫ ܟܲܣܝܵܐ ܘܢܸܛܠܘܿܡ ܦܲܓܼܪܵܢ ܡ̣ܢ ܪܘܼܡܪܵܡ̇ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܓ̣ܡܲܪ ܨܸܒܼܝܵܢܹܗ ܒܝܲܕܼ ܡܸܠܲܝ̈ܟܘܿܢ\nܘܕܼܵܘܸܕܼ ܕܛܲܟܼܣܹ̈ܐ ܕܛܲܟܸܿܣ ܪܘܼܚܵܐ ܒܝܲܕܼ ܟܵܪ̈ܘܿܙܹܐ ܀ :ܒܟܼܘܿܢ ܗ̄ܘ̣ ܟܲܣܝܵܗ̇ ܠܙܹܐܦܵܢܘܼܬܹܗ ܐܲܝܟ ܕܲܒܼܢܲܚܬܵܐ\nܘܥܲܠ̣ ܘܐܸܣܬܲܬܲܪ ܒܓܼܵܘ ܡܲܪܥܝܼܬܼܵܐ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܀ :ܠܟܼܘܿܢ ܗ̄ܘ̣ ܫܲܕܲܪ ܐܲܝܟ ܓܵܫܘܿܫܹ̈ܐ ܠܘܵܬܼ ܒܲܝܬܿܝܹ̈ܐ\nܘܲܒܼܡܼܘܿܢ ܨܲܚܝܵܗ̇ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ ܐܲܝܟ ܫܲܒܵܝܹ̈ܐ ܀ :ܒܟܼܘܿܢ ܐܸܬܼܢܲܩܲܡ ܥܝܵܪܬܵܐ ܕܒܸܙܚܹܗ ܡ̣ܢ ܫܲܪܝܼܪܹ̈ܐ\nܕܒܲܣܒܸܿܣܬܿܘܿܢܵܝܗܝ ܠܓܼܘܼܫܡܵܐ ܚܠܝ̣ܡܵܐ ܕܗܲܝܡܵܢܼܬܼܵܐ ܀ :ܡ̣ܢ ܣܸܢܐܲܬܼܟܼܘܿܢ ܕܲܠܘܵܬܼ ܦܵܘܠܘܿܣ ܢܹܐܠܲܦ ܗܵܕܹܐ\nܕܐܸܙܕܲܝܲܢܬܿܘܿܢ ܒܝܲܕܼ ܨܸܢ̈ܥܵܬܼܵܐ ܠܘܼܩܒܲܠ ܡܸܠܵܘ̈ܗܝ ܀ :ܐܘܿ ܡ̣ܢ ܚܘܼܨܦܵܐ ܕܗܲܪ̈ܵܛܝܼܩܹܐ ܘܕܵܐܟܹ̇ܠ ܩܲܪܨܵܐ\nܕܣܵܥܹ̇ܿܝܢ ܟܠܢܵܫ ܠܲܡܕܼܵܘܵܕܼܘܼ ܠܛܲܟܼܣܹ̈ܐ ܕܪܘܼܚܵܐ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܣܥ݂ܲܪܘ ܡܲܪ̈ܚܹܐ ܥܲܡ ܡ̇ܪܘܿܕܼܵܐ\nܕܕܼܵܫ̣ܘ ܘܐܲܫܝ̣ܛܘܼܗܝ ܠܩܘܼܕܫܵܐ ܕܿܟܼܝܵܐ ܒܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܀ :ܒܓܼܵܢܲܝܟ ܡܲܠܟܵܐ ܕܦܲܪܩܹܗ ܠܓܸܢܣܲܢ ܚܘܼܣ ܥܲܠ ܓܸܢܣܲܢ\nܕܡ̣ܢ ܕܐܸܬܼܚܲܪܲܪ ܦ̣ܢܵܐ ܘܐܸܫܬܲܥܒܲܕܼ ܠܥܲܒܼܕܿܘܼܬܼ ܡ̇ܘܬܵܐ ܀","english":"of the person. He gives you the cup of the blood of the Lord of his wrath, and through you he gives drink to the purity of the peace that pacifies all. He teaches you to ascend to the height towards the essence, and he shows you the hidden path of sensation. He separates you from the thicket of the word of Paul, who saw that the pure hidden one is not to be proclaimed. It is his own opportunity that he found and taught the ignorant like him, that the hidden one suffers and the body is wronged by boasting. By this, your words complete his will, and David, who arranges the orders that the spirit arranges through the preachers. Through you, he conceals his anger like a garment, and he entered and hid within the flock like a true one. To you, he sent like spies to the houses, and through you, he dried up the proclamation like rebels. Through you, the entrance of his contempt from the true ones was established, who by their persuasion weaken the strong body of faith. From your help alongside Paul, he learned this, that you were shaken by the storms against his words. Or from the impudence of the heretics and the slanderers who strive every time to corrupt the orders of the spirit. The great error that the rebels committed with the rebellious one, who trampled and scattered the pure holiness with their blasphemies. In your midst, the king who saved the race, have mercy on the race that, once freed, turned and became enslaved to the servitude of death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker addresses a plural audience, likely the apostles Peter and Paul, describing how they mediate between hidden divine essence and human perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܣܝܵܐ","severity":"info","text":"The term 'hidden one' (kasyā) is a key Christological designation in Narsai, referring to the divine nature that remains concealed and not directly proclaimed.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"David is invoked as a type of the psalmist who arranges the orders of the spirit, likely alluding to the Davidic authorship of the Psalms and their liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects Narsai's anti-heretical polemic, targeting those who corrupt the 'orders of the spirit' and the 'strong body of faith,' likely referring to Miaphysite opponents.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the apostles (second person plural) to a narrative about Paul and David, then to a plea to a king, marking a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final appeal to a king who 'saved the race' may reflect Narsai's context under a Christian ruler, possibly the Sasanian shah, and the hope for imperial protection of orthodoxy.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' in the final lines is ambiguous; it may refer to a contemporary ruler or a typological figure such as Christ.","The phrase 'cup of the blood of the Lord of his wrath' is obscure; it may be a metaphor for martyrdom or divine judgment."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":":ܫܲܒܼܩ̣ܘܼܗ̇ ܐ̄̇ܢܵܫܵܐ ܠܐܘܼܪܚܵܐ ܕܚܘܼܒܵܟ ܡܲܠܝܲܬܼ ܫܲܝܢܵܐ\nܘܲܚܙܲܩ̣ܘ ܒܐܘܼܪܚܵܐ ܕܡܲܠܝܵܐ ܩܸܢܛܵܐ ܕܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܣܢܵܘ ܟܵܪ̈ܘܿܙܹܐ ܕܐܲܟܼܪܸܙܘ ܩܘܼܫܬܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܲܪܚܸܡ̣ܘ ܙܹܐܦܵܐ ܕܕܲܓܵܠܘܼܬܼܐ ܕܐܵܘܠܸܕܼ ܒܝܼܫܵܐ ܀ :ܫܒܼܝܼܩ ܫܸܡ ܦܵܘܠܘܿܣ ܘܲܟܼ̈ܢܵܘܵܬܹܗ ܦܵܠܚܹ̈ܐ ܕܪܘܼܚܵܐ\nܘܓܼܵܘܕܹܠ ܟܠܢܵܫ ܟܠܝܼܠ ܢܸܨܚܵܢܹ̈ܐ ܠܦܵܥ̈ܠܹܐ ܕܙܹܐܦܵܐ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܡܲܝܬܸܿܐ ܣܵܗܕܿܘܼܬܼ ܡܸܠܹ̈ܐ ܡ̣ܢ ܫܲܪܝܼܪܹ̈ܐ\nܕܐܸܣܬܲܬܲܬܼ ܠܹܗ ܒܸܕܼܝܵܐ ܕܛܘܼܥܝܲܝ ܒܪܸܥܝܵܢ ܣܲܟܼܠܹ̈ܐ ܀ :ܐܸܢ ܐ̄ܢܵܫ ܬܵܢܹ̇ܐ ܡܸܠܲܬܼ ܦܵܘܠܘܿܣ ܐܵܘ ܕܲܡܫܝܼܚܵܐ\nܢܘܼܟܼܪܵܝ ܫܸܡܥܹܗ ܘܠܵܐ ܡ̣ܬܼܩܲܒܲܠ ܒܐܸܕܼܢܲܝ̈ ܥܲܛܠܹ̈ܐ ܀ ܣܢܵܐܘܼܗܝ ܣܲܓܿܝܼ ܠܗܸܪܓܵܐ ܕܡܸܠܹ̈ܐ ܕܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ:\nܘܐܲܝܟ ܝܲܬܿܝܼܪܵܐ ܚܫܝܼܒܼ ܥܸܢܝܵܢܹܗ ܠܘܵܬܼ ܡܲܪ̈ܵܚܹܐ ܀ :ܠܵܐ ܠܲܡ ܫܲܦܝܼܪ ܠܡܸܗܪܲܓܼ ܣܲܓܿܝܼ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ\nܕܕܲܠܡܵܐ ܢܸܛܥܹܐ ܠܸܒܵܐ ܒܗܸܪܓܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ ܀ :ܒܨܵܬܼܵܐ ܡܲܠܸܦ ܥܸܢܝܵܢ ܡܼܠܹ̈ܐ ܘܡܲܦܗܹܐ ܠܢܲܦܫܵܐ\nܘܪܵܘܹܐ ܗܵܘܢܵܐ ܒܲܗ̈ܦܵܟܼܵܬܼܵܐ ܐܲܝܟ ܕܲܒܼܚܲܡܪܵܐ ܀ :ܠܵܐ ܬܘܼܒܼ ܬܹܐܟܼܘܿܠ ܕܸܒܼܫܵܐ ܣܲܓܿܝܼ ܩܥ̣ܵܐ ܚܲܟܿܝܼܡܵܐ\nܗܵܐ ܠܲܡ ܚܵܘܝܼ ܕܠܵܐ ܬܸܬܼܝܼܥܲܢ ܥܲܠ ܕܲܟܼܬܼܝܼ̈ܒܼܵܢ ܀ :ܘܥܲܒܼܕܵܐ ܕܝܵ̇ܕܲܥ ܨܸܒܼܝܵܢ ܡ̇ܪܹܗ ܘܠܵܐ ܬܲܩܸܢ ܠܹܗ\nܢܸܓܼ̈ܕܹܿܐ ܩܫܲܝ̈ܵܐ ܒܵܠܲܥ ܡܸܢܹܗ ܕܝܼܕܲܥ ܘܲܛܠܲܡ ܀ :ܗܵܐ ܝܘܼܠܦܵܢܹܗ ܕܪܲܒܵܐ ܣܲܟܼܠܵܐ ܠܘܵܬܼ ܬܲܠܡܝܼܕܵܘ̈ܗܝ\nܕܨܵܪ ܐܵܬ̈ܘܵܬܼܵܐ ܘܐܲܗܓܝܼ ܐܸܢܘܿܢ ܡ̣ܢ ܬܵܘ ܠܐܲܠܲܦ ܀ :ܗܵܐ ܬܘܼܪܓܵܡܹܗ ܕܣܵܦܪܵܐ ܢܟܼܝܼܠܵܐ ܠܘܵܬܼ ܫܵܡܘܿܥܵܘ̈ܗܝ\nܕܐܲܚܫܸܟ ܐܸܢܘܿܢ ܡ̣ܢ ܝܼܕܲܥܬܼܵܐ ܕܡܸܠܲܬܼ ܚܝܹ̈ܐ ܀","english":"Leave aside the path of your love, which is full of error,\nand travel the path of the full measure that has no equality. The heralds proclaimed truth and faith,\nand they rejected the spurning of falsehood that gives birth to evil. Paul abandoned his name and his hands, servants of the spirit,\nand he weaves a crown of victories for every one who spurns the workers of spurning. Do not bring the testimony of words from the true ones,\nwhich was established for him in the madness of the foolish in thought. If the word of Paul or of the Messiah comes,\nmention his name, and it is not received by the ears of the unjust. His teaching is abundant for the meditation of the words of the scriptures,\nand his labor is considered as something extra by the reckless. It is not fitting to meditate much on the glorious things,\nlest the heart err in the meditation of the words of the spirit. In a voice, the labor of words teaches and reveals the self,\nand the air becomes drunk with changes as if with wine. Do not eat much honey again, says the wise one,\nlest it show that you are not wearied by the scriptures. And the servant who knows the will of his lord and does not set it,\nswallows hard thorns from him who knows and oppresses. Behold, the teaching of the great fool to his disciples,\nthat he formed letters and meditated on the alphabet from the beginning to learn. Behold, the interpretation of the scribe who is skilled to his hearers,\nthat he darkened the alphabet from the knowledge of the word of life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܲܒܼܩ̣ܘܼܗ̇ ܐ̄̇ܢܵܫܵܐ ܠܐܘܼܪܚܵܐ ܕܚܘܼܒܵܟ ܡܲܠܝܲܬܼ ܫܲܝܢܵܐ","severity":"info","text":"The opening lines contrast two paths: one of 'love' (ܚܘܼܒܵܐ) full of error, and another of 'full measure' (ܡܲܠܝܵܐ ܩܸܢܛܵܐ) without equality. This sets up a polemic against Paul's teaching as misguided.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܹܐܦܵܐ","severity":"info","text":"The term ܙܹܐܦܵܐ (spurning/rejection) is used repeatedly, contrasting the heralds' rejection of falsehood with Paul's weaving a crown for those who spurn the 'workers of spurning'. This wordplay underscores the polemic.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The passage explicitly contrasts 'the word of Paul or of the Messiah' (ܡܸܠܲܬܼ ܦܵܘܠܘܿܣ ܐܵܘ ܕܲܡܫܝܼܚܵܐ), suggesting a perceived conflict between Pauline and dominical teaching, a common theme in anti-Pauline polemic.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܦܪܵܐ ܢܟܝܼܠܵܐ","severity":"info","text":"The 'skilled scribe' (ܣܵܦܪܵܐ ܢܟܝܼܠܵܐ) who darkens the alphabet from the knowledge of the word of life likely refers to Paul as a misinterpreter of scripture, a motif in Syriac anti-Pauline literature.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܝܘܼܠܦܵܢܹܗ ܕܪܲܒܵܐ ܣܲܟܼܠܵܐ","severity":"info","text":"The repeated exclamation 'Behold' (ܗܵܐ) introduces two parallel examples: the 'great fool' teaching his disciples and the 'skilled scribe' darkening knowledge, reinforcing the critique of Paul's pedagogy.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܬܘܼܒܼ ܬܹܐܟܼܘܿܠ ܕܸܒܼܫܵܐ ܣܲܓܿܝܼ ܩܥ̣ܵܐ ܚܲܟܿܝܼܡܵܐ","severity":"caution","text":"The proverb 'Do not eat much honey' is attributed to 'the wise one' (ܚܲܟܿܝܼܡܵܐ), but the referent is unclear; it may be a citation from a wisdom tradition or a specific author, but the source is not identified in the text.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wise one' (ܚܲܟܿܝܼܡܵܐ) who warns against eating much honey is not specified; it may be a generic wisdom figure or a specific authority.","The phrase 'the path of your love' (ܐܘܼܪܚܵܐ ܕܚܘܼܒܵܟ) could be addressed to Paul or to the reader; the possessive suffix is ambiguous."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":":ܗܵܐ ܣܲܡ ܡܸܪܬܹܗ ܕܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ ܕܐܲܪܡܝܼ ܒܐ̄ܢܵܫܵܐ\nܘܐܲܛܥܝܼ ܐܸܢܘܿܢ ܠܒܲܪ ܡ̣ܢ ܐܘܼܪܚܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ ܀ :ܪܘܼܚܵܐ ܕܲܪܫܵܗ̣̇ ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܒܦܘܼܡ ܟܵܪ̈ܘܿܙܹܐ\nܘܣܵܢܐܵܐ ܒܢܸܟܼܠܹܗ ܡ̣ܠܵܗ̇ ܩܲܬܼܵܪܹ̈ܐ ܩܕܼܵܡ ܚܵܙܘܼܩܹ̈ܐ ܀ :ܐܲܪܡܝܼ ܩܸܢܛܵܐ ܘܕܲܚܸܠ ܐܸܢܘܿܢ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ\nܕܠܵܐ ܠܲܡ ܬܸܚܙܘܿܩ ܒܐܘܼܪܚܵܐ ܕܣܸܦܪܹ̈ܐ ܕܲܠܡܵܐ ܬܸܛܥܹܐ ܀ :ܬܵܐ ܟܵܪܘܿܙܵܐ ܡ̇ܐܢܵܐ ܓܲܒ̣ܝܵܐ ܕܐܲܟܼܪܸܙ ܩܘܼܫܬܵܐ\nܚܙܝܼ ܨܹܢ̈ܥܵܬܼܵܐ ܕܪܲܟܸܿܒܼ ܒܝܼܫܵܐ ܠܘܼܩܒܲܠ ܡܸܠܲܝ̈ܟ ܀ :ܬܵܐ ܐܲܠܸܦ ܠܲܢ ܡ̣ܢ ܚܸܟܼ̈ܡܵܬܼܵܐ ܕܣ̣ܵܡ ܒܵܟ ܪܘܼܚܵܐ\nܕܲܒܼܗܘܿܢ ܢܸܣܬܿܘܿܪ ܒܸܢܝܵܢ ܙܹܐܦܵܐ ܕܲܒܼܢܵܐ ܢܟܼܝܼܠܵܐ ܀ :ܐܲܢ̄ܬܿ ܡܲܠܸܠ ܒܲܢ ܕܢܸܬܼܢܹܐ ܕܝܼܠܵܟ ܠܘܵܬܼ ܛܵܠܘܿܡܹ̈ܐ\nܕܛܲܠܡ̣ܘܼܟ ܣܲܓܿܝܼ ܒܡܹܐܟܲܠ ܩܲܪܨܵܐ ܕܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܀ :ܡ̣ܢ ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܟ ܢܲܟܸܿܣ ܐܸܢܘܿܢ\nܘܲܒܼܦܸܬܼܓܼܵܡܲܝ̈ܟ ܢܸܓܼܠܹܐ ܙܹܐܦܵܐ ܕܕ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܟܠ ܠܲܡ ܣܸܦܪܵܐ ܕܟܲܬܼܒܹܿܗ ܪܘܼܚܵܐ ܕܝܼܠܵܟ ܢܸܬܼܢܹܐ\nܝܘܼܬܼܪܵܢ ܚܲܝܹ̈ܐ ܡܲܩܢܹܐ ܥܲܡܠܹܗ ܠܲܕܼܗܵܪܹܿܓܼ ܒܹܗ ܀ :ܓܡܝܼܪܵܐ ܥܵܒܹ̇ܕܼ ܘܲܡܫܲܠܡܵܢܵܐ ܠܲܕܼܝܵܠܹ̇ܠ ܠܹܗ\nܘܗܵܘܹ̇ܐ ܚܵܫܲ݁ܚ ܠܲܡܫܲܡܵܫܘܼ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܬܵܘ ܙܹܐܦܵܢܹ̈ܐ ܚܙܵܘ ܝܘܼܬܼܪܵܢܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ\nܕܓܼܵܡܲ݁ܪ ܐ̄ܢܵܫܵܐ ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܘܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܀ :ܢܸܬܼܢܹܐ ܐܵܦ ܗܵܝ̇ ܕܲܠܬܲܠܡܝܼܕܼܵܟ ܒܵܗ̇ ܡܲܛܸܢ ܗ̣̄ܘܲܝܬܿ\nܕܡ̣ܢ ܛܲܠܝܘܼܬܼܵܟ ܣܸܦܪܹ̈ܐ ܐܲܠܦܘܼܟ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܒܗܸ̣ܬܼܘ ܘܐܸܬܼܟܲܚܲܕܼܘ ܣܵܢܝܲ̈ܝ ܗܸܪܓܲܝ̈ ܪܘܼܚܵܐ\nܡ̣ܢ ܒܲܪܬܼ ܩܵܠܹܗ ܕܪܲܒܵܐ ܡܗܝܼܪܵܐ ܠܘܵܬܼ ܬܲܠܡܝܼܕܹܗ ܀","english":"Behold, he placed the poison of the slayer of man who cast it into man, and led the flock astray from the path of the fullness of the Spirit. The Spirit revealed the path of life through the mouth of the heralds, and it supports with all its fullness the precepts before the travelers. He cast fear and terror, and led the flock away from the teaching, so that it might not travel the path of the books, lest it err. Come, herald, chosen mouth, who proclaimed truth; see the stains that the evil one mounts against your fullness. Come, teach us from the wisdoms that the Spirit placed in you, by which the secret of the zeal of the Spirit, who is victorious, is hidden. You yourself speak with the truth that is yours to the oppressors who oppressed you greatly with slander of their blasphemies. From the house of the archives of your writings, cover the flock, and with your words reveal the zeal of their errors. Every book that the Spirit of your truth wrote, the profit of life makes its labor sweet to those who read it. The perfect one acts and completes what he intends, and becomes worthy to serve spiritually. Come, see the zealous ones, the profit of the fullness of the Spirit, which perfects man in spiritual things and gives life. This truth also, by which you were leading your disciple, that from your youth the books taught you the path of life. In haste and confusion, the supporters of the thoughts of the Spirit were from after the voice of the great teacher to his disciple.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܲܝ̈ ܪܘܼܚܵܐ","severity":"info","text":"The phrase 'fullness of the Spirit' (ܡܸܠܲܝ̈ ܪܘܼܚܵܐ) is a key term in Narsai's mystagogy, denoting the plenitude of spiritual knowledge or grace imparted by the Spirit, often contrasted with error.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The 'path of life' (ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ) echoes biblical language, e.g., Psalm 16:11 (Peshitta) and Acts 2:28, common in Syriac catechetical literature for the Christian way.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ","severity":"info","text":"The 'house of archives' (ܒܹܝܬܼ ܐܲܪ̈ܟܹܿܐ) likely refers to the library of the School of Nisibis, where Narsai taught and where Paul's writings were preserved and studied.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a warning against error to an exhortation to the herald (Paul) to teach from his writings, culminating in a description of the Spirit's work through the perfect teacher.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܲܒܵܐ ܡܗܝܼܪܵܐ","severity":"info","text":"The 'great teacher' (ܪܲܒܵܐ ܡܗܝܼܪܵܐ) is a title for Narsai himself, used by his disciples; the passage reflects the school's veneration of Narsai as the interpreter of Paul.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from after the voice of the great teacher to his disciple' (ܡ̣ܢ ܒܲܪܬܼ ܩܵܠܹܗ ܕܪܲܒܵܐ ܡܗܝܼܪܵܐ ܠܘܵܬܼ ܬܲܠܡܝܼܕܹܗ) is syntactically ambiguous; it may mean the supporters came after hearing the teacher's voice, or that the teacher's voice reached the disciple."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":":ܠܵܐ ܬܸܬܼܥܲܕܼܠܘܼܢ ܟܲܕܼܵܒܼܵܐܝܼܬܼ ܒܒܸܢܝܵܢ ܡܸܠܵܘ̈ܗܝ\nܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܡܚܲܙܲܩ ܘܲܒܼܢܸܐ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܀ :ܪܘܼܚܵܐ ܣܵܗܹ̇ܕ ܥܲܠ ܒܸܢܝܵܢܹܗ ܕܫܲܦܝܼܪ ܡܲܬܼܩܲܢ\nܘܗܘ̤ ܡܲܟܸܿܣ ܠܹܗ ܠܒܸܢܝܵܢ ܙܹܐܦܵܐ ܕܪ̈ܥܝܵܢܲܝܟܿܘܿܢ ܀ :ܪܘܼܚܵܐ ܢܸܗܘܹܐ ܣܢܹܐܓܼܪܵܐ ܒܕܼܝܼܢܵܐ ܒܹܝܬܼ ܠܝܼ ܘܲܠܟܼܘܿܢ\nܘܪܸܡܙܹܗ ܡܦܲܪܣܸܐ ܢܸܟܼܠܵܐ ܟܲܣܝܵܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܀ :ܗܘ̤ ܢܲܟܸܿܣܟܼܘܿܢ ܕܲܛܠܲܡ̣ܬܿܘܿܢܵܝܗܝ ܠܥܲܡܠܵܐ ܕܚܘܼܒܹܿܗ\nܕܩ̣ܵܡ ܒܐܵܓ̣ܘܿܢܵܐ ܘܲܙܟܼܵܐ ܘܲܙܟܿܝܼ ܠܲܟܼܢܵܘܵܬܹ̈ܐ ܀ :ܐܵܪܵܐ ܥܲܛܠܹ̈ܐ ܕܥܲܛܠܝܼܢ ܣܲܓܼܝܼ ܠܘܵܬܼ ܕܲܦܫܝܼ̈ܩܵܢ\nܐܲܝܢܵܘ ܢܘܼܗܪܵܐ ܕܲܦܠܹܐ ܒܕܸܢܚܹܗ ܐܲܝܟ ܫܸܡ ܦܵܘܠܘܿܣ ܀ :ܐܲܝܕܼܵܐ ܗ̄ܝܼ ܐܘܼܪܚܵܐ ܕܲܦܫܝ̣ܩ ܪܲܗܛܵܗ̇ ܐܲܝܟ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ\nܘܡܲܢܘܼ ܕܠܵܠܹ̇ܐ ܒܲܫܒܼܝܼܠ ܡܸܠܵܘ̈ܗܝ ܒܲܣܝܼ̈ܡܵܬܼܵܐ ܀ :ܐܲܝܠܹܝܢ ܛܘܼܒܹ̈ܐ ܕܠܵܐ ܐܲܣܝܼܢܝܼܢ ܘܲܟܼܣܹܝܢ ܒܲܫܡܹܗ\nܘܡ̇ܐ ܕܲܦܬ݂ܲܚ ܐ̄̇ܢܵܫ ܘܲܩܪ̣ܵܐ ܦܵܘܠܘܿܣ ܥܬ݂ܲܪ ܘܐܸܬܼܢܲܨܲܚ ܀ :ܐܲܝܢܵܘ ܣܲܡܵܐ ܕܠܵܘ ܒܐܸܓܪ̈ܵܬܹܗ ܡܡܲܕܲܟ ܘܲܚܠܝܼܛ\nܘܲܠܟܼܠ ܟܹܐܒܼܝܼ̈ܢ ܫܟܼܝܼܚ ܥܘܼܕܼܪܵܢܵܐ ܕܡ̣ܢ ܙܘܼܗܵܪ̈ܘܗܝ ܀ :ܐܲܝܢܵܘ ܛܲܟܼܣܵܐ ܕܡܲܩܢܹܐ ܚܲܝܹ̈ܐ ܕܠܵܘ ܗܘ̤ ܣܵܡܹܗ\nܘܐܲܝܢܵܘ ܬܸܓܼܡܵܐ ܕܠܵܐ ܐܸܬܼܥܲܕܲܪ ܡ̣ܢ ܩܵܢܘܿܢܵܘ̈ܗܝ ܀ :ܣ̣ܵܡ ܢܵܡܘܿܣܹ̈ܐ ܠܲܥܠܲܝܡܘܼܬܼܵܐ ܘܲܠܣܲܝܒܿܘܼܬܼܵܐ\nܠܥܲܒܼ̈ܕܹܿܐ ܘܚܹܐܪܹ̈ܐ ܠܡܸܫܬܲܥܒܵܕܼܘܼ ܬܚܹܝܬܼ ܚܲܕܼ ܡܵܪܵܐ ܀ ܚܒܲܫ̣ ܟܠ ܡܘܼ̈ܫܚܵܢ ܬܚܹܝܬܼ ܩܵܢܘܿܢܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ ܘܲܟܼܕܲܝܢ ܓܲܒܼܪܹ̈ܐ ܥܲܡ ܢܸܫܲܝ̈ܗܘܿܢ ܒܢܝܼܪܵܐ ܕܚܘܼܒܵܐ ܀ :ܝܲܗ̣̄ܒܼ ܙܵܟܼܘܼܬܼܵܐ ܠܐܲܬܼܠܹܝܛܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢ ܟܹܐܢܹ̈ܐ\nܘܚܲܝܸܠ ܘܣܲܡܸܟ ܠܲܡܚܝܼܠܘܼܬܵܐ ܠܐܲܝܠܹܝܢ ܕܐܲܫܦܸܠܘ ܀","english":"Do not be deceived falsely in his request by the power of the Spirit, who strengthens and seeks wisely. The Spirit testifies concerning his request, which is fittingly established, and he conceals the foul request of your shepherds. The Spirit becomes a mediator in the contest between me and you, and his sign reveals the hidden secret of your thoughts. He conceals from you the fact that you have wearied yourselves in the labor of his love, which arose in the contest and conquered, and he vanquished the snares. O the shadows of the shadows that have multiplied among the simple ones—where is the light that shines in his fear like the name of Paul? Which is the path whose course is simple like his words, and where is the one who does not weary in the way of his sweet words? O the blessings that are not limited and are hidden in his name, and when the mouth opens and calls Paul, it becomes rich and adorned. Where is the medicine that is not in his letters, pure and mixed, and for all pains a remedy is found from his teachings? Where is the order that gives life, which is not his own, and where is the structure that is not helped by his canons? He established laws for youth and for old age, for slaves and for free, to be subject under one master. He gathered all the measures under the canon of his preaching. And he united men with their women in the bond of love. He gave victory to the nobility of the will of the envious, and he strengthened and supported the weak among those who were humbled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The Spirit is presented as an active agent who strengthens, testifies, and mediates, contrasting with the deceptive 'request' of the shepherds.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܸܢܝܵܢ","severity":"info","text":"The term 'request' (ܒܸܢܝܵܢ) is used ambiguously: first for the Spirit's legitimate petition, then for the shepherds' foul one, highlighting a contrast between true and false teaching.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is invoked as a model of true teaching; his name, letters, and canons are praised as medicine and order, echoing the Pauline corpus as authoritative in Syriac tradition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܪܘܿܙܘܼܬܹܗ","severity":"info","text":"The 'canon of his preaching' (ܩܵܢܘܿܢܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ) likely refers to Paul's kerygmatic authority, a theme in Narsai's works that aligns with East Syriac emphasis on apostolic teaching.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܢܵܘ ... ܐܲܝܕܼܵܐ ... ܐܲܝܢܵܘ","severity":"info","text":"A series of rhetorical questions ('Where is...?') structures the passage, contrasting the deceptive shepherds with the true path of Paul, building to a climactic affirmation of his universal authority.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܡܚܲܙܲܩ","severity":"caution","text":"The phrase 'by the power of the Spirit, who strengthens' is syntactically ambiguous: it could modify the preceding 'do not be deceived' or introduce a new clause. The translation takes it as part of the Spirit's action.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his request' in the first line is unclear: it may be the Spirit's or the deceiver's. The translation opts for the deceiver's, but the Syriac allows both.","The phrase 'the Spirit becomes a mediator in the contest between me and you' leaves unclear who 'me' and 'you' are—likely the poet and the audience, or Paul and the shepherds."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":":ܛܲܟܸܿܣ ܕܲܪ̈ܓܹܐ ܕܪܹܫܵܢܘܼܬܼܵܐ ܕܲܠܓܼܵܘ ܘܕܲܠܒܲܪ\nܘܚܵܘܝܼ ܠܟܼܠܢܵܫ ܕܐܲܝܟܲܢ ܢܸܦܪܘܿܥ ܐܲܝܕܼܵܐ ܕܘܵܠܝܵܐ ܀ :ܟܲܕܼܢܹܗ ܠܥܵܠܡܵܐ ܒܢܝܼܪܵܐ ܢܝܼܚܐ ܕܚܘܼܒܵܐ ܕܡ̇ܪܹܗ\nܕܢܸܦܠܘܿܚ ܟܠܢܵܫ ܒܐܸܫܟܵܪ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܪܲܕܦܹܗ ܠܚܸܫܟܵܐ ܕܚܹܝܠ ܒܝܼ̈ܫܬܵܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ\nܘܲܪܕܲܦ ܐ̄ܢܵܫܵܐ ܠܘܼܩܒܲܠ ܢܘܼܗܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܒܣܲܝܦܵܐ ܕܡܸܠܬܹܗ ܦܲܣܩܵܗ̇ ܘܲܫܕܼܵܗ̇ ܠܪܸܚܡܲܬܼ ܡܸܣܦܵܐ\nܘܚܵܘܝܼ ܠܟܼܠܢܵܫ ܡܲܪܝܼܪܘܼܬܼܵܐ ܕܟܲܣܝܵܐ ܒܦܹܐܪܹ̈ܝܗ̇ ܀ :ܒܢܲܝܙܟܼܵܐ ܕܚܘܼܒܹܿܗ ܣܲܬ̣ܪܹܗ ܠܪܵܘܡ̇ܐ ܕܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ\nܘܡܲܟܸܿܟ ܚܘܼܬܼܪܵܐ ܘܪܵܡܘܼܬܼ ܢܲܦܸܫܵܐ ܕܠܵܘܝܵܐ ܠܐ̄ܢܵܫܵܐ ܀ :ܚܣܵܡܵܐ ܚܸܘܝܵܐ ܕܓܼܵܪܣܹ̇ܐ ܡܸܪܬܹܗ ܘܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ\nܫ̣ܕܵܐ ܒܹܗ ܓܹܐܪܵܐ ܕܡܸܠܲܬܼ ܫܲܝܢܵܐ ܘܦܸܟܼ݂ܗܲܬ̤ ܡܸܪܬܹܗ ܀ :ܩܪ̣ܵܐ ܠܪ̈ܓܿܝܼܙܹܐ ܕܬܼܵܘ ܐܸܫܬܲܚܲܢܘ ܘܦܘܼܫܘ ܡ̣ܢ ܪܘܼܓܼܙܵܐ\nܥܲܕܼ ܠܵܐ ܢܸܥܪܲܒܼ ܫܸܡܫܵܐ ܕܚܲܝܹ̈ܐ ܕܲܡܠܹܐ ܙܲܒܼܢܵܐ ܀ :ܐܲܪܡܝܼ ܩܸܢܛܵܐ ܘܲܓܼܙܵܪ ܕܝܼܢܵܐ ܩܕܼܵܡ ܚܲܛܝܹ̈ܐ\nܘܲܦܢ̣ܵܐ ܘܠܲܒܸܿܒܼ ܕܐܸܢ ܡܸܙܕܲܕܲܩܝܼܢ ܠܵܐ ܡܸܬܼܚܲܝܒܼܝܼܢ ܀ :ܓܠ̣ܵܐ ܥܲܠ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܕܐܲܠܵܗ ܟܠܵܐ\nܕܲܡܚܵܘܹܐ ܠܵܗ̇ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܠܘܵܬܼ ܟܠ ܘܲܒܼܟܼܠ ܀ :ܐܘܿ ܠܲܡ ܥܘܼܡܩܵܐ ܕܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ\nܕܙܵܐܹ̇ܢ ܥܵܠܡܵܐ ܥܲܡ ܥܵܡܘܿܪ̈ܘܗܝ ܘܠܵܐ ܡܸܬܼܒܲܨܲܪ ܀ :ܐܘܿ ܒܘܼܚܪܵܢܵܐ ܕܥܵܐܠܵܐ ܒܨܵܬܹܗ ܠܪ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ\nܘܠܵܐ ܛܵܥܹ̇ܐ ܠܹܗ ܐܵܦܠܵܐ ܚܝܵܪܵܐ ܘܪܸܙܵܐ ܙܥܘܿܪܵܐ ܀ :ܐܘܿ ܝܼܕܲܥܬܼܵܐ ܕܚܸܒܼ݂ܫܲܬ̤ ܟܠܵܐ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ\nܕܬܸܬܸܿܠ ܚܲܝܹ̈ܐ ܘܬܲܚܸܐ ܒܛܲܝܒܿܘܼ ܠܲܥܒܼܵܕܼ ܐܝܼܕ̈ܝܗ̇ ܀","english":"Arrange the orders of the headship, both inward and outward, and show to everyone how the hand that ought to act repays. While he sets the world in the chosen time of his Lord's love, that everyone might serve in the gift of spiritual life. He pursues the darkness of evil power from humanity and pursues humanity toward the light of his proclamation. With the sword of his word he cuts and casts away the mercy of falsehood and shows to everyone the bitterness hidden in its fruits. With the veil of his love he conceals the height of the mercy of glory and humbles the pride and arrogance of the flesh that is not worthy of humanity. The deadly poison of the serpent he mixed and kills humanity; he cast into it the arrow of his word, which is sharp and sweetens his poison. He called to the angry ones, \"Be ashamed and cease from anger, until the sun of life that fills the time sets.\" He cast a boundary and cut a judgment before sinners, and he saved and strengthened those who, if they are justified, are not condemned. He revealed the wealth of the goodness of God the All, which he shows at the end of times to everyone and in everything. O the depth of the great wealth that cannot be exhausted, from which the world and its inhabitants drink and are not diminished. O the proof of the one who enters in his time to the senses and movements, and not even a small glance or will escapes him. O the knowledge that concealed everything without knowledge, that it might give life and bring to life by grace the works of her hands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫܵܢܘܼܬܼܵܐ","severity":"info","text":"The term ܪܹܫܵܢܘܼܬܼܵܐ (rēšāʿūṯā) means 'headship' or 'primacy,' likely referring to ecclesiastical authority. Narsai contrasts inward and outward orders of this headship, possibly alluding to the Petrine and Pauline models of leadership.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܡܸܠܬܹܗ","severity":"info","text":"The phrase 'sword of his word' echoes Hebrews 4:12 (the word as a sword) and Revelation 1:16 (the sword of the mouth). Narsai uses this martial imagery to describe the apostle's proclamation cutting through falsehood.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܼܵܪܣܹ̇ܐ","severity":"info","text":"The serpent (ܓܼܵܪܣܹ̇ܐ) here symbolizes the devil or heresy, a common trope in Syriac literature. Narsai depicts the apostle mixing the serpent's poison with his word to kill humanity, a metaphor for spiritual combat against evil.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated exclamation 'O' (ܐܘܿ) introduces three apostrophes to divine attributes: the depth of wealth, the proof of the entering one, and the knowledge that conceals. This rhetorical device marks a shift from narrative to hymnic praise.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܠܵܐ","severity":"info","text":"The epithet 'God the All' (ܐܲܠܵܗ ܟܠܵܐ) reflects Narsai's engagement with contemporary Christological debates, possibly countering Nestorian or Monophysite positions by emphasizing divine omnipresence and goodness.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hand that ought to act' (ܐܲܝܕܼܵܐ ܕܘܵܠܝܵܐ) is ambiguous; it may refer to Peter or Paul, or to the apostolic office generally. The reading taken follows the context of ecclesiastical order.","The phrase 'the mercy of falsehood' (ܪܸܚܡܲܬܼ ܡܸܣܦܵܐ) is obscure; it likely denotes deceptive compassion or heretical teaching, but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":":ܐܘܿ ܓܲܢ̄ܒܵܪܵܐ ܕܚܲܗ̣̄ܒܼܠܹܗ ܪܸܡܙܵܐ ܩܠܝܼܕܹ̈ܐ ܕܪܘܼܚܵܐ\nܘܲܦܬ̣ܲܝ ܓܲܙܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܵܪܐ ܕܟܲܣ̈ܝܵܢ ܡ̣ܢ ܟܠ ܀ :ܐܘܿ ܬܲܠܡܝܼܕܵܐ ܕܲܡ̣ܛܵܝܗܝ ܕܲܪܓܼܵܐ ܕܪܲܒܵܢܘܼܬܼܵܐ\nܘܝܼܠܸܦ ܘܐܲܠܸܦ ܒܝܲܕܼ ܗܸܓܿܝܵܢܵܐ ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܀ :ܐܘܿ ܕܐܸܬܿܬܲܠܡܲܕܼ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܘܲܥ̣ܬܲܪ ܘܐܲܥܬܲܪ ܡ̣ܢ ܣܝܼ̈ܡܵܬܹܗ ܠܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܀ :ܒܵܟ ܐܸܫܬܲܠܲܡ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܚܹܝܠ ܦܸܠ̈ܐܵܬܵܐ\nܕܲܚܒ݂ܲܫܬܿ ܥܘܼܬܼܪܵܐ ܢܵܡܘܿܣܵܝܵܐ ܘܪܘܼܚܵܢܵܝܵܐ ܀ :ܠܛܘܼܒܼܵܐ ܫܵܘܹ̇ܝܬܿ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ ܐܘܿ ܟܵܪܘܿܙܵܐ\nܕܐܲܟܼܪܸܙܬܿ ܩܘܼܫܬܵܐ ܘܐܲܦܢܝܼܬܿ ܟܠܵܐ ܠܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܟܠܝܼܠ ܙܵܟܼܘܬܼܵܐ ܢܸܬܼܦܲܢܹܐ ܠܵܟ ܡ̣ܢ ܟܠ ܠܸܫܵܢ\nܕܐܲܠܸܦܬܿ ܐ̄ܢܵܫܵܐ ܠܡܸܙܡܲܪ ܫܘܼܒܼܚܵܐ ܠܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܒܲܫܒܼܝܼܠ ܡܸܠܲܝ̈ܟ ܘܵܠܹ̇ܐ ܕܢܸܪܕܿܘܢ ܟܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ\nܕܲܕܼܪܲܫ̣ܬܿ ܐܘܼܪܚܵܐ ܕܢܘܼܚܵܡ ܦܲܓܼܪܵܐ ܘܚܘܼܪܵܪ ܢܲܦܫܵܐ ܀ :ܥܲܠ ܒܸܢܝܵܢܵܐ ܕܡܸܠܬܼܵܟ ܢܸܒܼܢܘܿܢ ܪ̈ܵܚܡܲܝ ܩܘܼܫܬܵܐ\nܕܫܲܟܼܠܸܠܬܿ ܘܲܒܼܢܲܝܬܿ ܚܕܼܵܐ ܬܵܘܕܿܝܼܬܼܵܐ ܕܠܵܐ ܡܸܬܿܬܿܙܝܼܥܵܐ ܀ :ܠܢܝܼܫܵܐ ܕܝܼܠܵܟ ܢܸܚܢܹܐ ܟܠܢܵܫ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܕܡܝܼܬܿܬܿ ܠܲܒܼܪܝܼܬܼܵܐ ܐܵܦ ܗܝ̤ ܒܪܝܼܬܼܵܐ ܡܝܼܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܠܵܟ ܀ :ܨܠܝܼܒܼ ܗ̄ܘ̣ܵܬܿ ܟܠܝܘܿܡ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܐܲܝܟ ܠܵܐ ܚܲܝܵܐ\nܘܲܚܫܝܼܒܼ ܗ̄ܘ̣ܵܐ ܠܵܟ ܥܵܠܡܵܐ ܚܲܝܵܐ ܒܲܕܼܡܘܼܬܼ ܡܝܼܬܼܵܐ ܀ :ܛܘܼܒܲܝܟ ܦܵܘܠܘܿܣ ܡܸܬܿܛܦܝܼܣܵܢܵܐ ܕܐܸܬܿܛܦܝܼܣ ܘܐܲܦܝܼܣ\nܕܲܢܛܝܼܪ ܗ̄ܘ̣ ܠܵܟ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܠܐܵܓܼܘܿܢ ܥܲܡܠܲܝ̈ܟ ܀ :ܐܲܦܝܼܣ ܥܲܡܲܢ ܡܸܬܼܛܦܝܼܣܵܢܵܐ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿ\nܕܢܸܫܘܸܐ ܠܪ̈ܲܚܡܹܐ ܡ̇ܐ ܕܡܲܫܘܸܐ ܠܵܟ ܪܸܡܙܵܐ ܠܛܘܼܒܹ̈ܐ ܀","english":"O valiant one who gave the sign, the keys of the Spirit, and opened the treasury of the hidden mysteries concealed from all. O disciple who attained the rank of chiefdom, and learned and taught by means of the three orders of speech. O one who learned from the law for the kingdom of Rome, and enriched and made rich from his treasures for the people and the nations. In you was completed, through the deeds, the power of the wonders, for you gathered together the wealth, both legal and spiritual. For blessedness you made equal from all mouths, O herald, who proclaimed the truth and turned all to the fear of truth. A crown of victory is prepared for you from every tongue, for you taught the people to sing praise to the name of the essence. By the path of your words it is necessary to follow all the interpretations that you expounded, the way of the passion of the body and the purification of the soul. Upon the request of your word, the lovers of truth will enter, for you perfected and sought one confession that is unshakable. To your own flesh, every man in body and soul will live, for you died to creation, and that creation was dead to you. Every day you were crucified to the passions as if without life, and you considered the world alive in the likeness of the dead. Blessed are you, Paul, the one who was crucified and crucified, for a crown of victory is preserved for you as a reward for your labors. He crucified with you the one who was crucified, as is customary, for he is equal to the mercy when the sign makes you equal to the blessed ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ ܩܠܝܼܕܹ̈ܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'sign, the keys of the Spirit' likely refers to Paul's apostolic authority and spiritual insight, echoing the 'keys' as a symbol of teaching and revelation.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ","severity":"info","text":"The 'three orders of speech' may denote rhetorical or exegetical methods (e.g., literal, allegorical, tropological) common in Syriac tradition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܝܼܒܼ ܗ̄ܘ̣ܵܬܿ ܟܠܝܘܿܡ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"info","text":"The image of daily crucifixion to passions echoes Pauline ascetic theology (cf. Gal 5:24; Rom 6:6) and the concept of spiritual death to the world.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܦܝܼܣ ܥܲܡܲܢ ܡܸܬܼܛܦܝܼܣܵܢܵܐ","severity":"info","text":"The repetition of 'crucified' (ܡܸܬܼܛܦܝܼܣܵܢܵܐ) and 'crucified with' (ܐܲܦܝܼܣ) creates a chiastic structure emphasizing Paul's shared martyrdom with Christ.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܛܘܼܒܲܝܟ ܦܵܘܠܘܿܣ","severity":"info","text":"The direct address 'Blessed are you, Paul' reflects Narsai's homiletic style, venerating Paul as a model of ascetic and apostolic life in East Syriac tradition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three orders of speech' is not specified; it may refer to rhetorical categories or exegetical levels.","The phrase 'he crucified with you the one who was crucified' could refer to Christ or to Peter, but the text does not clarify."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܥܘܼܢܵܝܵܐ: ܬܵܘܕܲܝܼ ܠܚܲܢܵܢܵܐ ܕܡܲܠܸܦ ܙܢܲܝ̈ ܚܵܘܣܵܢܵܐ: ܠܪ̈ܵܚܡܹܐ ܕܟܹܐܢܘܼܬܹܗ ܀","english":"O valiant one who gave the sign, the keys of the Spirit, and opened the treasury of the hidden mysteries concealed from all. O disciple who attained the rank of chiefdom, and learned and taught by means of the three ordeals. O teacher who gave the keys of the mysteries to the penitent, to the lovers of his teaching.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܥܵܝܵܐ","severity":"info","text":"The Syriac term ܥܘܼܥܵܝܵܐ (ʿuʿāyā) is a vocative address meaning 'O valiant one' or 'O strong one,' consistent with Narsai's panegyric style.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܥܲܝ̈ ܚܵܘܣܵܥܵܐ","severity":"info","text":"The phrase ܙܥܲܝ̈ ܚܵܘܣܵܥܵܐ (zʿay ḥawsāʿā) literally 'keys of the mysteries' or 'keys of the sacraments,' a technical term in Syriac liturgical and exegetical tradition for spiritual authority.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܵܘܕܲܝܼ ܠܚܲܛܵܛܵܐ","severity":"info","text":"The phrase ܬܵܘܕܲܝܼ ܠܚܲܛܵܛܵܐ (tawday l-ḥaṭṭāṭā) 'give thanks to the penitent' reflects the East Syriac emphasis on repentance and the role of the teacher in guiding penitents, a theme in Narsai's catechetical homilies.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the poem with a series of apostrophes, mirroring the opening vocatives and forming an inclusio that frames the entire work as a praise of Peter and Paul.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai's homilies on Peter and Paul were transmitted in East Syriac liturgical manuscripts and used in the Church of the East for feast-day readings, as attested in the source edition.","cites":[{"key":"ed:dsc-34","label":"source edition: On Peter and Paul","url":"https://syriaccorpus.org/34"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft renders ܙܥܲܝ̈ ܚܵܘܣܵܥܵܐ as 'keys of the mysteries' but the Syriac could also be read as 'keys of the sacraments' or 'keys of the hidden things.' The reading 'keys of the Spirit' in the previous passage is a paraphrase.","The phrase ܬܵܘܕܲܝܼ ܠܚܲܛܵܛܵܐ is ambiguous: it may mean 'give thanks to the penitent' (as translated) or 'confess to the penitent,' but the context of teaching favors the former."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]}]}