{"slug":"dsc-37","id":"syriac:dsc:dsc-37","title":"On the Three Doctors","title_source":"On the Three Doctors","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":"2026-11-15T05:49:21Z","cost_usd":0.022438},"source":{"registry_id":"syriac:dsc:dsc-37","work_id":"dsc-37","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/37"},"stats":{"passages":34,"english_words":9199,"coptic_letters":0,"source_letters":21095,"commentary_units":195,"commentary_kinds":9,"derived_notes":3,"ambiguities":65,"work_notes":4,"external_links":4,"timeline":6},"summary":{"work":"dsc-37","abstract":"Narsai's 'On the Three Doctors' is a Syriac memra (metrical homily) celebrating the three Greek-speaking teachers Diodore of Tarsus, Theodore of Mopsuestia, and Nestorius, who were revered as authoritative theologians in the Church of the East. The work defends their orthodoxy against accusations of heresy, employing rhetorical questions, biblical imagery, and polemical tropes. It survives in multiple manuscripts and was used in East Syriac liturgical and educational settings, particularly during commemorations of these Doctors. The text reflects Narsai's mature theological outlook and his role as a leading figure at the School of Nisibis.","historical_context":"Composed in the second half of the fifth century CE, likely during Narsai's tenure at the School of Nisibis (modern-day Nusaybin, Turkey), this work belongs to the East Syriac (Church of the East) tradition. Narsai (d. ca. 500) was a prominent theologian and poet, often called the 'Harp of the Holy Spirit.' The Three Doctors—Diodore, Theodore, and Nestorius—were central to the Antiochene exegetical and Christological tradition, which emphasized the distinction of Christ's natures. After the Council of Ephesus (431) and the condemnation of Nestorius, the Church of the East continued to venerate these teachers, making Narsai's defense a key text in intra-Christian polemics. The Syriac text survives in multiple manuscripts, though no autograph exists; the edition collates early witnesses without a critical apparatus, leaving some variant readings unrecorded.","significance":"This memra is a vital witness to the development of East Syriac theological identity, showing how the Church of the East constructed its patristic lineage in opposition to Byzantine orthodoxy. It also exemplifies Narsai's rhetorical and poetic techniques, blending biblical allusion with polemical argument. The work's liturgical use underscores its role in shaping communal memory and doctrinal allegiance.","timeline":[{"date":"ca. 350–428","event":"Lives of Diodore, Theodore, and Nestorius; their works shape Antiochene theology."},{"date":"431","event":"Council of Ephesus condemns Nestorius; Church of the East later rejects the council."},{"date":"ca. 450–500","event":"Narsai's active career at the School of Nisibis; composition of 'On the Three Doctors' likely in this period."},{"date":"ca. 500","event":"Death of Narsai."},{"date":"5th–6th c.","event":"Manuscript transmission of Narsai's memre in East Syriac liturgical and educational contexts."},{"date":"19th–20th c.","event":"Modern edition based on collation of early Syriac manuscripts."}],"relations":[{"work":"Narsai's Homilies on the Greek Fathers and Teachers","relation":"Part of a larger cycle of memre; this is the tenth memra.","key":"","label":null,"url":null},{"work":"Theodore of Mopsuestia's Catechetical Homilies","relation":"Theodore is one of the three Doctors celebrated; Narsai defends his Christology.","key":"","label":null,"url":null},{"work":"Diodore of Tarsus's Commentary on the Psalms","relation":"Diodore is another Doctor; his exegetical method is implicitly endorsed.","key":"","label":null,"url":null},{"work":"Acts of the Council of Ephesus (431)","relation":"The condemnation of Nestorius is the background for Narsai's defense.","key":"","label":null,"url":null},{"work":"Narsai's Memra on the Three Nestorian Doctors","relation":"Alternate title for the same work; reflects its content.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community that preserved and used this work."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for Narsai's teaching and composition."},{"key":"wikipedia:Diodore of Tarsus","label":"Diodore of Tarsus","url":"https://en.wikipedia.org/wiki/Diodorus_of_Tarsus","reason":"One of the three Doctors celebrated in the work."}],"cautions":["The exact date of composition is uncertain; it is placed in the second half of the fifth century based on Narsai's mature period.","No autograph manuscript survives; the edition lacks a critical apparatus, so some textual variants are unrecorded.","The term 'Three Doctors' may refer to a specific set of teachers, but the identification with Diodore, Theodore, and Nestorius is traditional and not explicitly stated in all manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000547,"generated":"2026-11-15T05:49:21Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/37"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8539"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-37","status":"pass","blocking":[],"warnings":[],"stats":{"passages":34,"translated":34,"commentary_passages":34,"commentary_units":195,"english_words":9199,"source_letters":31291,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East. This work's composition date is uncertain but likely falls within his mature period at the School of Nisibis.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the edition based on a collation of early witnesses. No single autograph is extant.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This work was used in East Syriac liturgical and educational contexts, often read during commemorations of the Doctors (Diodore, Theodore, Nestorius).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings; some manuscript divergences remain unrecorded.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"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: 34 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":34},"term_index":[],"citations":{"ed:dsc-37":{"label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܐܲܒܼܗ̈ܬܼܵܐ ܘܡܲܠܦܵܢܹ̈ܐ ܝܵܘܢܝܹ̈ܐ\n܀ܡܹܐܡܪܵܐ: ܝ܀ ܥܲܠ ܐܲܒܼܗ̈ܬܼܵܐ ܘܡܲܠܦܵܢܹ̈ܐ ܝܵܘܢܝܹ̈ܐ܀ ܬܘܼܒܼ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܥܸܣܪܵܐ. ܕܐܝܼܬܼܵܘܼܗܝ ܥܲܠ ܐܲܒܼܵܗ̈ܬܼܵܐ ܡܲܠܦܵܢܸ̈ܐ ܝܵܘܢܵܝܹ̈ܐ܀ ܥܘܼܢܵܝܵܐ. ܬܵܘܕܼܝܼ ܠܗܵܘ̇ ܕܲܓܼܠܵܐ ܣܝܼܡܬܵܐ ܕܚܸܟܼܡ̈ܬܹܗ\nܠܪ̈ܚܡܹܐ ܕܲܓܼܒܼܵܐ ܠܹܗ܀ ܐܲܚܲܝ̈܀ :ܛܢܵܢܵܐ ܟܹܐܢܵܐ ܕܲܚܠܵܦ ܟܹܐܢܹܐ ܫܚܩܢܝ ܣܲܓܿܝܼ\nܕܡܸܛܠ ܡܵܢܵܐ ܛܠܝܼܡ ܝܘܼܬܼܪܵܢܵܐ ܕܡ̣ܢ ܥܲܡܠܲܝܗ̈ܘܿܢ. :ܝܘܼܬܼܪ̈ܵܢܲܝܗܘܿܢ ܚܙܹ̇ܝܬܼ ܕܲܣܒܼܝܼܣܝܼܢ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܵܐ\nܘܚܸܫܹ̇ܬܼ ܣܲܓܿܝܼ ܕܐܲܝܟܲܢ ܘܲܟ̣ܡܵܐ ܛܠܝܼܡܝܼܢ ܟܹܐܢܹ̈ܐ܀ :ܛܠܘܼܡܝܵܐ ܪܲܒܿܐ ܛܠܲܡ̣ܘ ܡܲܪ̈ܚܹܐ ܠܝܵܕܼܥܲܝ̈ ܩܘܼܫܬܵܐ\nܘܚܲܪ ܡܵܢܵܐܝܼܬܼ ܒܲܙܲܚ̣ܘ ܘܐܲܗܸܠ̣ܘ ܒܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ. :ܒܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ ܚܙܵܬ̤ ܐ̄ܢܵܫܘܬܼܵܐ ܫܪܵܪܵܐ ܓܲܠܝܵܐ\nܘܠܵܐ ܫܲܪܝܼܪܹ̈ܐ ܚܫܸܟܼܘ ܡ̣ܢ ܢܘܼܗܪܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ :ܐܲܝܟ ܕܲܒܼܡܠܚܐ ܡܲܕܼܟܼܘܼܗܝ ܠܥܵܠܡܵܐ ܒܣܘܼ̈ܟܵܠܲܝܗܘܿܢ\nܘܥܛ̈ܠܝ ܠܸܒܵܐ ܦܟܼܗܘ ܡ̣ܢ ܛܲܡܵܐ ܕܡܠܲܬܼ ܚܲܝ̈ܐ. :ܐܘܪܚܵܐ ܕܚܲܝܹ̈ܐ ܕܪܫ̣ܘ ܒܒܪܝܼܬܐ ܠܡܝܼܬܼܘܼܬܼ ܐܢܵܫܵܐ\nܘܡܝ̈ܬܹܐ ܕܥܵܘܠܵܐ ܠܵܐ ܐܸܬܼܢܲܚܲܡܘ ܡ̣ܢ ܚܵܘܒ̈ܝܗܘܿܢ܀ :ܣܢܝ̈ܝ ܚ̈ܝܐ ܗܘ̤ܵܘ ܚܸܪ̈ܝܵܝܹܐ ܒܚܸܪܚܵܘܼܬܼܗܘܿܢ\nܒܗܵܝ̇ ܕܲܣܢܵܐܘܗ̇ ܠܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܕܲܒܼܝܵܕܘܥܹ̈ܐ. :ܠܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܪܚܸܡܘ ܫܲܪܝܼܪܹ̈ܐ ܡ̣ܢ ܟܠܡܸܕܹܡ\nܘܲܒܼܢܲܝ̈ ܛܘܼܥܝܲܝ ܟܢܝܼܘ ܐܸܢܘܿܢ ܣܵܢܐܹ̈ܐ ܕܩܘܼܫܬܐ܀ ܫܪܪܐ ܓܠܝܵܐ ܡܲܟܼܪܸܙ ܚܲܝܠܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ:\nܘܣܲܟܼ̈ܠܹܐ ܩܥܝ̇ܢ ܕܕܲܓܲܠ ܡܸܐܡܪܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܥ̇ܐ ܩܘܼܫܬܐ ܒܓܼܵܘ ܣܸܦܪ̈ܝܗܘܿܢ\nܘܐܸܕܼܢܵܐ ܕܣܲܟܼ̈ܠܹܐ ܗܘ̤ܵܬܼ ܐܲܝܟ ܫܘܥܐ ܕܠܵܐ ܡܸܬܼܪܲܟܲܟ܀","english":"On the Fathers and Teachers of the Greeks\n\nA Memra: 10. On the Fathers and Teachers of the Greeks. Again, it is his, when it is his tenth memra, which is concerning the Greek Fathers and Teachers. A question. I give thanks to that one who placed the treasure of his wisdom for the friends who chose him. My brothers. A great deal of toil, which in place of toils, they endured, because of the matter of the unjust excess of the profit from their labors. I have seen their profits, that they are sufficient for the house of the earths, and I greatly desired how and how much the unjust toils are. A great injustice the masters did to the knowers of truth, and they bitterly persecuted and darkened with their words. In their words I saw the medicine of truth manifest, and the untrue darkened from the light of faith. As with salt, they seasoned the world with their concepts, and they turned the heart away from the taste of the word of life. The way of life which they set in creation for the death of medicine, and the dead of iniquity did not restrain themselves from their sins. The supports of life were the chosen ones in their freedom, in that they raised up the word of truth among the knowers. The word of truth the true ones loved above everything, and in their errors they concealed the vessels of truth. Manifest truth proclaims the power of their words, and the foolish cry out that the word of their thoughts is false. As a trumpet, truth cries out within their books, and the knowledge of the foolish was like brass that cannot be bent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܹܐܡܪܵܐ: ܝ","severity":"info","text":"The Syriac marks this as the tenth memra (ܡܹܐܡܪܵܐ: ܝ) of Narsai's cycle on the Greek Fathers and Teachers, indicating a discrete homily within a larger collection.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܵܘܢܝܹ̈ܐ","severity":"info","text":"The term ܝܵܘܢܝܹ̈ܐ (Greek) here refers to the Greek patristic tradition, likely the Cappadocian Fathers or other Greek-speaking theologians revered in the Syriac tradition.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The opening 'question' (ܥܘܼܢܵܝܵܐ) is a rhetorical device common in Syriac memre, introducing a thematic inquiry that the homily will address.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܠܘܼܡܝܵܐ ܪܲܒܿܐ","severity":"info","text":"The phrase 'great injustice' (ܛܠܘܼܡܝܵܐ ܪܲܒܿܐ) refers to the persecution of orthodox teachers by heretical 'masters' (ܡܲܪ̈ܚܹܐ), a common trope in Narsai's polemics.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ","severity":"info","text":"The simile 'as a trumpet' (ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ) for truth crying out in books echoes biblical imagery (e.g., Isa 58:1) and is a hallmark of Narsai's rhetorical style.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܲܟܼ̈ܠܹܐ","severity":"caution","text":"The term ܣܲܟܼ̈ܠܹܐ (foolish) may be a textual variant or scribal error; the expected form is ܣܲܟܼܠܹ̈ܐ (fools), but the sense is clear in context.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܣܒܼܝܼܣܝܼܢ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܵܐ' is obscure; it may mean 'sufficient for the house of the earths' (i.e., worldly needs) or be a corruption. The reading taken follows the English draft as 'sufficient for the house of the earths'.","The identity of 'that one' (ܗܵܘ̇) in the opening thanksgiving is ambiguous; it may refer to God or a specific teacher. The reading taken assumes a generic divine referent."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܢܝܼܫܵܐ ܕܣܦܪ̈ܐ ܐܲܠܗܝ̈ܐ ܚܢ̣ܵܘ ܫܲܪܝܼܪܹ̈ܐ. ܘܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܦܲܫܩܘܼܗܝ ܠܚܲܝܠܵܐ ܕܣܘܼܟܠܲܝܗ̈ܘܢ. :ܠܩܘܼܫܬܐ ܕܲܒܼܗܘܿܢ ܚ̣ܙܵܐ ܡܵܪܘܿܕܼܵܐ ܣܵܢܵܐܐ ܕܐܢܵܫܵܐ\nܘܐܲܛܸܢ ܐܢܫ̈ܐ ܕܢܣܢܘܢ ܐܢܘܢ ܐܝܟ ܕܲܠܒܿܝܼܫ̈ܐ܀ :ܛܢܢܐ ܒܝܼܫܵܐ ܐܪܡܝܼ ܢܟܼܠܵܐ ܒܪܸܥܝܵܢ ܣܲܟܼܠܹ̈ܐ\nܕܲܢܨܲܚܘܢܗ̇ ܠܡܠܬܼ ܩܘܫܬܐ ܕܒܼܝܵܕܘܥܹ̈ܐ. :ܙܪܥܵܐ ܗ̄ܘ̣ ܕܝܠܹܗ ܗܵܢ ܝܘܠܦܵܢܵܐ ܕܲܫܘܲܚ ܒܐܲܪܥܵܐ\nܕܡܣܢܐ ܠܐܢ̈ܫܐ ܝܲܕܘܥܬܢ̈ܐ ܒܥܝܢܝ̈ ܣܟ̈ܠܐ܀ :ܒܦܘܼܡ ܗܕܝܘ̈ܛܹܐ ܓܣ̇ܐ ܡܸܪܬܹܗ ܥܲܠ ܝܵܕܘܥܹ̈ܐ\nܕܝܵܕܥ̇ ܕܪܓܼܝܼܓܼ ܗܸܪܓܐ ܕܠܸܒܿܗܘܿܢ ܠܲܡܨܵܬܼ ܡܸܠܵܘ̈ܗܝ. :ܒܢܟܘܠܬܢ̈ܐ ܡܥܕܼ ܡܸܬܼܢܲܨܲܚ ܢܟܘܠܬܢܐ\nܘܒܗܘܢ ܫܵܕܹ̇ܐ ܓܹܐܪܹ̈ܐ ܕܢܸܟܼܠܵܘ̈ܗܝ ܒܓܲܒܵܐ ܕܟܹܐܢ̈ܐ܀ :ܒܦܘܡܗܘܿܢ ܡܲܩܪܸܒܼ ܥܲܡ ܫܲܪܝܼܪܹ̈ܐ ܒܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ\nܘܲܒܠܸܫܵܢܗܘܿܢ ܚܵ̇ܪܸܒܼ ܣܸܕܼܪܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ. :ܗܵܢ̇ܘ ܢܝܼܫܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܬܼܘܼܩܵܢ ܐܵܢܵܫܐ\nܕܲܒܼܝܲܕܼ ܐܢܵܫܵܐ ܢܸܣܕܘܿܪ ܩܸܬܪܣܵܐ ܠܘܼܩܒܲܠ ܐܵܢܵܫ̈ܐ܀ :ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܡܥ̇ܕܼ ܡܸܬܼܟܲܬܲܫ ܥܲܡ ܓܘܼܫܡܵܢܹ̈ܐ\nܒܗܵܝ̇ ܕܲܟܼܝܵܢܹܗ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܗ̄ܘ̣ ܘܲܕܼܠܵܐ ܚܙܵܬܼܵܐ. ܒܚܸܘܝܵܐ ܓܫܝܼܡܵܐ ܐܲܩܪܸܒܼ ܠܘܩܕܼܵܡ ܥܲܡ ܒܲܪܬܼ ܩܵܠܹ̇ܐ. ܘܲܒܼܠܸܫܵܢܹܗ ܙܲܪܥܵܗ̇ ܠܛܘܼܥܝܲܝ ܒܐܸܕܼܢܲܝ̈ ܚܵܘܵܐ܀ :ܒܐܝܼܕܼܵܐ ܕܒܸܣܪܵܐ ܩܲܛܠܹܗ ܠܗܵܒܹܝܠ ܒܘܼܟܼܪܵܐ ܕܟܹܐܢܹ̈ܐ\nܘܲܒܚܲܣܵܡܵܐ ܓܡܲܪ ܨܒܼܝܵܢܵܐ ܕܚܵܣܘܿܡܘܼܬܹܗ. :ܒܦܘܼܡ ܡܲܪܵܚܵܐ ܨܲܚܝܹܗ ܠܟܹܐܢܵܐ ܕܟܹܐ ܡ̣ܢ ܥܵܘܠܵܐ\nܘܐܲܗܸܠ ܘܲܓܼܚܸܟ ܒܪܵܐ ܙܲܠܝܼܠܵܐ ܥܲܠ ܝܵܠܘܿܕܹܗ܀ :ܕܐܚܲܝܝ̈ ܒܲܚܣܵܘܲܡܘܼܬܼܵܐ ܝܵܘܣܸܦ ܙܲܒܼܢܹܗ ܠܝܵܘܣܸܦ\nܘܥܲܒܼܕܹܗ ܥܲܒܼܕܵܐ ܠܙܲܪܥܹܗ ܕܲܟܼܢܲܥܢ ܥܲܒܼܕܵܐ ܕܥܲܒܼ̈ܕܹܐ.","english":"The wicked one of the divine books saw the true ones. And clearly he interpreted the power of their understanding. To the truth in which he saw the rebellious one, a multitude of deceits, and he bent deceits that were woven like garments. The evil error cast a shadow in foolish thoughts, that they might mock the word of truth among the knowledgeable. It is a seed of his, this teaching that he sowed in the earth, which brings forth deceits for the knowledgeable through foolish eyes. Through the mouth of the unlearned he vomited his poison against the knowledgeable, for he knew that the meditation of their hearts is swift to receive his words. With blasphemies he mocked the blasphemy, and through them he cast the arrows of his blasphemies at the side of the faithful. Through their mouths he offered with the true ones throughout all generations, and through their tongues he destroyed the orders of faith. That one is his work from the beginning of the establishment of man, that through deceit he might order a crown against men. Bodily he fought with bodies, in that his purity is without mixture and without sight. With a thick serpent he offered before the daughter of voices. And through his tongue he sowed error in the ears of Eve. By the hand of flesh he killed Abel, the firstborn of the faithful, and through envy he completed the desire of his envy. Through the mouth of the wanton he mocked the faithful one who was from iniquity, and he rejoiced and laughed, a despicable son, at his begetter. Of the brothers, through envy Joseph sold Joseph, and made a servant of his seed, that the servant of servants might be struck.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܢܝܼܫܵܐ ܕܣܦܪ̈ܐ ܐܲܠܗܝ̈ܐ","severity":"info","text":"The phrase 'the wicked one of the divine books' likely refers to Satan as a scriptural adversary, a common figure in Syriac exegetical literature.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܝܼܕܼܵܐ ܕܒܸܣܪܵܐ ܩܲܛܠܹܗ ܠܗܵܒܹܝܠ","severity":"info","text":"The reference to Cain killing Abel alludes to Genesis 4:8, a foundational narrative of fratricide in the Hebrew Bible.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܒܠܸܫܵܢܹܗ ܙܲܪܥܵܗ̇ ܠܛܘܼܥܝܲܝ ܒܐܸܕܼܢܲܝ̈ ܚܵܘܵܐ","severity":"info","text":"The serpent sowing error in Eve's ears echoes the temptation narrative in Genesis 3:1-6, a key episode in Syriac theological reflection on original sin.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܵܘܣܸܦ","severity":"info","text":"The mention of Joseph selling Joseph likely refers to the story of Joseph being sold into slavery by his brothers in Genesis 37, a common typology for betrayal in Syriac literature.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage is part of a narrative section cataloguing the works of the 'wicked one' (Satan) through biblical history, moving from the fall to patriarchal narratives.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܚܸܘܝܵܐ ܓܫܝܼܡܵܐ ܐܲܩܪܸܒܼ ܠܘܩܕܼܵܡ ܥܲܡ ܒܲܪܬܼ ܩܵܠܹ̇ܐ","severity":"caution","text":"The phrase 'thick serpent' and 'daughter of voices' is obscure; the latter may be a corruption or a rare epithet for Eve, but the sense is uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' is assumed to be Satan but could be a generic adversary; 'daughter of voices' is unclear and may be a textual corruption."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܒܝܼܣܲܪܠܵܝܵܐ ܛܲܪܕܹܗ ܠܡܘܼܫܹܵܐ ܘܡ̣ܢ ܒܹܝܬܼ ܦܹܪܥܘܿܢ\nܘܐܘܓܪ ܢܲܦ̣ܫܹܗ ܥܲܡ ܩܵܨܵܘܿܡܵܐ ܟܘܼܡܪܵܐ ܕܫܹܐܕ̈ܐ܀ :ܒܫܵܐܘܿܠ ܫܹܐܕ̇ܐ ܥܘܼܡܪܵܐ ܕܫ̈ܐܕܹܐ ܪܕܼܦܹܗ ܠܕܵܘܝܼܕ\nܘܚܲܫ̣ ܘܐܸܬܿܬܲܢܲܚ ܟܲܕܼ ܡܸܬܬܵܘܬܲܒ ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܝܐ. :ܠܟܼܠܗܘܿܢ ܟܐܹܢܹ̈ܐ ܐܲܟܝܼ ܢܟܼܝܼܠܵܐ ܒܲܢܟܼܝܼܠܘܼܬܹܗ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܢܲܟܼܦܵܐ ܕܠܑܵܐ ܒܲܙܲܚ ܒܹܗ ܒܦܘܼܡ ܡܪ̈ܚܹܐ܀ :ܒܦܘܼܡ ܡܪ̈ܚܐ ܕܡܝܼܪ ܨܒܝܼܢܗ ܒܟܼܠܗܘܢ ܕܵܪܹ̈ܐ\nܘܠܵܐ ܦܫ̣ ܘܐܲܗܡܝܼ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܫܲܪܝܼܪܹ̈ܐ. :ܚܲܕ ܡ̣ܢ ܐܢܫܐ ܫܠܝܼܗ̇ ܒܠܚܘܕܼ ܠܲܟܼܬܝܼܫܘܬܹܗ ܬܲܟܼܬܘܼܫܗ\nܘܒܼܵܬܲܪܙܲܒܼܢܵܐ ܗܦ̣ܟ ܠܩܪܵܒܼܵܐ ܕܐܘܼܡܵܢܘܼܬܹܗ܀ :ܩܪܵܒܼܵܐ ܕܥܵܘܠܵܐ ܪܚܝܼܡ ܠܹܗ ܕܢܸܥܒܸܿܕ ܥܲܡ ܐܲܪ݁ܥܵܢܹܐ\nܘܗܵܐ ܡܸܬܼܦܲܪܲܣ ܦܘܼܪ̈ܣܹܐ ܨܢܝܼ̈ܥܹܐ ܕܢܸܓܼܡܘܿܪ ܝܲܨܪܹܗ܀ :ܥܲܡ ܫܲܪܝܼܪܹ݁ܐ ܡܥܵܕ ܡܸܬܼܟܲܬܲܫ ܕܲܓܿܥ ܟܠܹܗ\nܘܲܒܼܕܓ̈ܠܹܐ ܡܚܵܘܹܐ ܚܲܝܠܵܐ ܕܐܘܼܡܵܢܘܼܬܹܗ. :ܒܦܘܼܡ ܙܹܐܦ̈ܢܹܐ ܡܬܲܪܓܸܿܡ ܙܹܐܦܹܗ ܙܹܐܦܵܢܵܝܵܐ\nܘܲܒܼܠܸܫܵܢܗܘܿܢ ܫܵܪܹ̇ܐ ܒܸܙܚܵܐ ܒܢܲܟܼܦܑ̈ ܘܟܹܐܢܹ̈ܐ܀ :ܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ ܬܪܝܼܨ ܠܹܗ ܢܝܼܫܵܐ ܠܡܸܬܼܟܲܬܿܫܘܼ\nܕܝܵܕܥ̇ ܕܡܨܝܢ ܠܡܸܣܬܲܪ ܪܵܘܡܵܐ ܕܒܸܢܝܵܢ ܙܹܐܦܹܗ. :ܠܙܹܐܦܵܢܘܼܬܹܗ ܣܬܲܪܘ ܫܲܪܝܼܪܹ̈ܐ ܒܚܹܝܠ ܡܸܠܲܝܗ̈ܘܿܢ\nܘܡܸܛܠ ܗܵܕܹܐ (ܢܵܒܲܚ̇) ܟܠܫܵܥ ܒܲܦܛܸܓܼܡܲܝ̈ܗܘܿܢ܀ ܒܲܕܼܡܘܼܬܼ ܟܲܠܒܐ ܢܵܒܚ̇ ܝܲܨܪܹܗ ܒܦܘܼܡ ܡܪܸ̈ܚܐ:\nܘܡܲܠܸܙ ܫܸܡܥܵܐ ܕܣܲܟܿܘܼܠܬܹܵܢܹ̈ܐ ܒܠܲܙܝܼܙܘܼܬܹܗ. :ܥܝܼܕܼܵܐ ܕܟܲܠܒܹ̈ܐ ܩܢܹܐ ܟܲܠܒܵܢܵܐ ܟܠܒܿܐ ܡܠܝܼܠܵܐ\nܘܡܵܐ ܕܚܵܙܹ̇ܐ ܐ̄ܢܵܫ ܕܠܵܐ ܫܡ̇ܥ ܠܹܗ ܦܩ݂ܲܪ ܘܐܸܫܬܚܝܢ܀ :ܬܠܵܬܼܵܐ ܐܢܵܫ̈ܐ ܚܙ̣ܵܐ ܐܵܦ ܗܵܫܵܐ ܕܫܲܦܝܼܪ ܪܵܕܼܝܼ̇ܢ\nܘܫܲܪܝܼ ܡܲܝܠܸܠ ܐܲܝܟ ܗܵܘ̇ ܙܲܒܼܢܵܐ ܕܲܩܕܼܵܡ ܡܵܪܵܢ.","english":"The wicked one drove out Moses from the house of Pharaoh, and he burdened himself with the magician, the priest of demons. In Saul, the demon, the dwelling-place of demons, pursued David, and he suffered and was troubled when he sat among the tombs. For all the true ones, how was he able to prevail by his cunning? And there was no shame that he did not cast upon them through the mouth of the arrogant. Through the mouth of the arrogant, his desire was known in all generations, and he did not cease to be silent from the contest with the true ones. One of the men, his contest alone was sufficient for his contest, and after the tumult he turned to the battle of his skill. The battle of iniquity he loved, that he might wage with the earth-dwellers, and behold, he spreads out prepared nets to accomplish his purpose. With the true ones he again contends, all of him is deceit, and through deceits he shows the power of his skill. Through the mouth of the blasphemers he interprets his blasphemy in a blasphemous manner, and in their tongues he begins to mock the shameful and the true ones. Against the true ones he set up evil to contend, for he knows that he is able to hide the height of his blasphemy. The true ones concealed his blasphemy by the power of their words, and because of this he barks constantly at their utterances. In the manner of a dog, his purpose barks through the mouth of the arrogant, and he makes pleasant the hearing of the foolish by his sweetness. The custom of dogs: a barking dog, a speaking dog, and what he sees, a man who does not hear him, he tears and is silent. Three men he saw also now who are rightly guided, and he begins to bark like that tumult before the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܡܪܵܐ ܕܫܹܐܕ̈ܐ","severity":"info","text":"The phrase 'priest of demons' (kumrā d-šēdē) identifies the magician as a cultic functionary of demonic powers, a polemical trope in Syriac literature.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"The reference to David sitting among tombs echoes 1 Samuel 19:11–18, where David flees to Samuel's tomb, or Psalm 142 (LXX 141) tradition; Narsai conflates this with demonic pursuit.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܘܼܫܹܵܐ","severity":"info","text":"The mention of Moses and the magician-priest of demons likely alludes to the biblical contest with Pharaoh's magicians (Exodus 7–8), reinterpreted as a demonic struggle.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܐܢܵܫ̈ܐ","severity":"info","text":"The passage concludes with a triadic formula ('three men') that frames the preceding narrative as a typological series: Moses, David, and the three true ones now seen.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܠܒܐ","severity":"info","text":"The dog imagery (barking, speaking, tearing) parallels Narsai's homiletic use of animal similes for heretics, as in his memre on the Nicene faith.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܟܲܠܒܐ","severity":"caution","text":"The Syriac text at 'in the manner of a dog' may be corrupt or lacunose; the sequence 'barking dog, speaking dog' is elliptical, possibly missing a verb or conjunction.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' (bīsarlāyā) is ambiguous: it may refer to Satan, a generic heretic, or a specific opponent (e.g., Mani). The reading taken follows the context of demonic pursuit.","The phrase 'three men' (tlātā enāšē) could refer to biblical figures (Moses, David, and another) or to contemporary orthodox teachers; the text leaves this open."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܒܙܸܩܬܼܵܐ ܕܕܼܵܡ̇ܐ ܠܗܵܘ̇ ܕܕܲܫܠܝܼܚܹ̈ܐ ܙܲܩܬܲܘܼܗܝ ܟܹܐܢܹܐ\nܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝܼ ܡ̣ܢ ܩܲܫܝܘܼܬܼܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ܀ :ܬܠܵܬܼܵܐ ܓܼܐܪܹ̈ܐ ܫܕܼܵܘ ܒܹܗ ܦܵܠܚܹ̈ܐ ܕܗܝܡܢܘܬܼܵܐ\nܘܐܲܠܦܘܼܗܝ ܚܲܝܠܵܐ ܕܐܲܠܗܘܼܬܼܵܐ ܕܲܟܼܣܹܐ ܒܐܢܵܫܵܐ. :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܒܲܕܼܩܘܼܗܝ ܠܐܪܵܙܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܲܓܼܠ̣ܵܘ ܘܚܵܘܝܘܼܗܝ ܠܫܡܝܢ̈ܐ ܘܲܠܐܲܪ̈ܥܵܢܵܝܹܐ܀ :ܐܝܼܬܼܝܵܐ ܕܐܵܢܵܫܵܐ ܣܵܡ̣ ܐܢܵܫܵܐ ܩܕܼܵܡ ܐ̄ܢܵܫܘܼܬܼܵܐ\nܕܢܸܗܘܘܿܢ ܚܵ̇ܢܹܝܢ ܐܢܵܫܵܐ ܠܡܸܩܪܵܐ ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ. :ܡܸܠܬܐ ܘܦܲܓܼܪܵܐ ܐܲܟܼܪܸܙܘ ܐܢܵܫ̈ܐ ܡܗܝܼܪ̈ܲܝ ܗܵܘܢܵܐ\nܘܗܵܐ ܚܲܡܝܼܬܼܝܼܢ ܫܹܐܕܹ̈ܐ ܩܝܼܫܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܣܲܟܼ̈ܠܹܐ܀ :ܚܕܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܬܠܵܬܼܵܐ ܬܲܪܓܸܡܘ ܟܹܐܢ̈ܐ\nܘܐܲܩܸܦܘ ܥܲܡܵܗ̇ ܚܲܕܼܒܲܪܢܵܫܵܐ ܒܲܚܕܼܵܝܘܼܬܼܵܐ. :ܒܚܲܕܼ ܫܘܼܡܵܗܵܐ ܩܪ̣ܵܘ ܫܲܪܝܼܪܹ̈ܐ ܠܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ\nܒܲܪ ܐܝܼܬܼܘܼܬܼܵܐ ܘܒܲܪܐܢܵܫܘܼܬܼܵܐ ܚܲܕܼ ܦܲܪܨܘ̄:܀ :ܚܲܕܼ ܗ̄ܘ̣ ܡܸܠܬܼܵܐ ܝܲܠܕܹܗ ܕܐܲܒܼܵܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ\nܘܚܲܕܼ ܒܲܪ ܐܢܵܫܵܐ ܡ̣ܢ ܐܵܢܫܘܼܬܼܵܐ ܐܕܼܵܡܵܝܬܿܐ. :ܬܪܹܝܢ ܒܲܟܼܝܵܢܵܐ ܟܠ ܕܐܝܼܬܼ ܠܐܝܼܬܼܝܵܐ ܘܠܲܒܲܪܢܵܫܵܐ\nܚܲܕܼ ܒܐܝܼܩܵܪܵܐ ܘܲܒܼܫܘܼܠܛܵܢܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ܀ :ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܠܵܘ ܒܲܟܼܝܵܢܵܐ\nܕܐܝܼܬܼܝܵܐ ܐܝܼܬܼܝܵܐ ܗ̄ܘ̣ ܘܐܢܵܫܵܐ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܬܪܹܝܢ ܕܲܗܘ̤ܵܘ ܚܲܕܼ. :ܗܵܕܐ ܗ̄ܝ̣ ܡ̣ܠܬܼܵܐ ܕܐܲܟܼܪܸܙܘ ܟܐܢܹ̈ܐ ܒܐܸܕܼܢܲܝ̈ ܐܵܢܵܫܹ̈ܐ\nܘܐܵܢܵܫ̈ܐ ܣܲܟܼܠܑܹ̈ܐ ܫܲܡܥܘܼܗ̇ ܘܲܓܼܥܨܘ ܡ̣ܢ ܒܘܼܝܵܢܵܗ̇܀ :ܠܗܵܢܵܐ ܢܝܼܫܵܐ ܚܢ̣ܵܘ ܫܲܪܝܼܪܹ̈ܐ ܬܠܵܬܼܵܐ ܕܐܸܡ̇ܪܹܬܼ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܡ̣ܢ ܩܵܠ ܒܸܙܚܵܐ ܕܫܹܐܕ̈ܐ ܘܐ̄ܢܵܫ̈ܐ.","english":"The wicked one drove out Moses from the house of Pharaoh, and he burdened himself with the magician, the priest of demons. In Saul, the demon, the dwelling-place of demons, pursued David, and he suffered and was troubled. He was bound with the chain of that of the apostles, his chain was bound, and he was troubled and distressed by the harshness of their word. Three arrows shot into him, the servants of paganism, and the power of divinity taught him, which is hidden in humanity. Through faith they examined for him the mystery of faith, and they revealed and showed him to the hearers and the terrestrials. The sign of humanity placed humanity before divinity, that they might be a sign of humanity to call the Word and the body. The Word and the body proclaimed humanity, the skilled ones of the time, and behold, the demons, the aged, and the foolish humans are heated. One essence, which is three, the skilled ones interpreted, and they joined with it a single person in unity. With one name, the true ones called the Word and the body, a son of essence and a son of humanity, one person. One is the Word, the son of the Father without beginning, and one is the son of humanity from the Adamite humanity. Two natures, all that belongs to the sign and to the person, one in honor and in authority, the son of God. The son of God, one person, not two natures, for the sign is the sign and humanity is humanity, two that were one. This is the word that the skilled ones proclaimed in the ears of humans, and the foolish humans heard it and were troubled by its proclamation. For this reason, the true ones saw the three that I mentioned, and they were not disturbed by the voice of the mockery of demons and humans.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'Word and body' (memrā w-pagrā) is a standard dyophysite formula for the two natures of Christ, used here to contrast with miaphysite language.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The term 'essence' (īṯūṯā) is a key Syriac theological term for the single divine substance, here distinguished from the two natures (Word and body).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'son of God' (bar alāhā) echoes New Testament usage (e.g., Matt 3:17; Luke 1:35) and is central to the Christological confession here.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܓܼܐܪܹ̈ܐ","severity":"info","text":"The 'three arrows' likely refer to the three ecumenical councils (Nicaea, Constantinople, Ephesus) or to the three doctors (Diodore, Theodore, Nestorius) as defenders of dyophysite orthodoxy against paganism.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܦܲܪܨܘܿܦܵܐ","severity":"info","text":"The passage moves from a narrative of persecution to a systematic Christological statement, culminating in the formula 'one person' (ḥaḏ parṣōpā) of two natures, a hallmark of Antiochene theology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܹܐܕܹ̈ܐ ܩܝܼܫܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܣܲܟܼ̈ܠܹܐ","severity":"info","text":"The contrast between 'skilled ones' (kēnē) and 'foolish humans' (saklē) reflects the polemical context of the Christological controversies, where Narsai's community saw itself as the orthodox remnant.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three arrows' is not explicit; it may refer to the three doctors (Diodore, Theodore, Nestorius) or to the three ecumenical councils.","The phrase 'the sign of humanity placed humanity before divinity' is syntactically ambiguous; the translation follows the sense of a typological or sacramental sign."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܹ̈ܐ ܨܲܝܼܚܘܼ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܒܼܝܼܫܐ\nܡܸܛܠ ܡܸܠܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܕܐܲܟܼܪܸܙ ܒܐܲܪܥܵܐ܀ :ܗܲܝܡܵܢܘܼܬܼܵܐ ܠܒܸܫܘ ܐܲܝܟ ܣܲܟܿܪܵܐ ܩܕܼܵܡ ܟܠ ܩܵܠܝܼ̈ܢ\nܘܠܵܐ ܒܪܲܨܘ ܓܹܐܪ̈ܐ ܕܲܨܥܝܼܪ̈ܬܼܵܐ ܒܗܲܕܼܵܡܲܝ̈ܗܘܿܢ. :ܪܘܼܚܵܢܵܐܝܼܬܼ ܡܸܙܕܲܝܼܢܝܼܢ ܗ̄ܘ̣ܵܘ ܟܲܕܼ ܦܲܓܼܪ̈ܢܝܼܢ\nܘܲܒܲܦܓܼܪ̈ܲܝܗܘܵܢ ܚܵܣ̇ܢܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܩܹܐܪܣܵܐ ܕܚܲܫܹ̈ܐ܀ ܬܲܗܪܵܐ ܪܲܒܿܐ ܡܠܹܐ ܬܲܟܼܬܘܼܫܵܐ ܕܢܸܨܚܵܢܲܝܗܘܿܢ\n:ܕܟܲܕܼ ܡܵܝܘܿܬܼܝܼܢ ܣܥܲܪ̣ܘ ܣܘܼܥܪ̈ܵܢܹܐ ܘܠܵܐ ܡܵܝܘܿܬܹ̈ܐ\n:ܡܵܝܘܿܬܹ̈ܐ ܗ̄ܘ̣ܵܘ ܡܸܢܹܗ ܕܛܘܼܗܡܵܐ ܓܒܝܼܠ ܡ̣ܢ ܥܲܦܪܵܐ\nܘܗܼܵܢ̣ܵܘ ܬܲܗܪܵܐ ܕܒܹܗ ܒܲܟܼܝܵܢܗܘܿܢ ܙܟܼܵܘ ܠܲܟܼܝܵܢܗܘܿܢ܀ :ܡܥܝܼܢܵܐ ܕܚܲܫܹ̈ܐ ܒܠܵܘ ܡ̣ܢ ܪܸܕܝܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ\nܘܐܲܒܲܥ ܠܸܒܗܘܿܢ ܡܸܐܡܪܵܐ ܕܲܟܼܝܵܐ ܕܩܘܼܫܬܵܐ ܕܲܟܼܝܵܐ. :ܡܹܐܡܪܵܐ ܕܲܟܼܝܵܐ ܢܒ݂ܲܥ ܡ̣ܢ ܐܢ̈ܫܐ ܕܲܟܼܝܲܝ ܢܲܦ̣ܫܵܐ\nܘܲܕܠܚܘܼܗܝ ܠܫܸܩܝܹܗ ܫܹܐܕܹ̈ܐ ܒܝܼܫܹ̈ܐ ܘܐܵܢܵܫ̈ܐ ܣܲܟܼ̈ܠܐ܀ :ܡܸܪܬܼܵܐ ܒܝܼܫܬܵܐ ܫܸܚܩܲܬ̤ ܐܸܢܘܿܢ ܠܣܵܢ̈ܝܲܝ ܢܲܦ̣ܫܵܐ\n:ܘܠܵܐ ܨܒܼܵܘ ܩܲܒܸܿܠ ܫܸܩܝܵܐ ܚܠܲܝܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\n:ܒܗܲܝܼܡܵܢܘܼܬܼܵܐ ܚܵܙܝܵܐ ܢܲܦ̣ܫܵܐ ܠܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܲܡܚܲܟܿܡܐ ܠܵܗ̇ ܠܡܸܚܙܵܐ ܚܙܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ܀ :ܠܵܐ ܓܲܠܝܬ̈ܐ ܓܥ̣ܘ ܫܲܪܝܼܪܹ̈ܐ ܒܓܸܠܢ̈ܝܗܘܿܢ\nܘܐܲܝܟ ܕܲܒܢܘܼܗܪܵܐ ܚܵܘܝܼܘ ܐܸܢܹܝܢ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ. :ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܕܐܝܼܬܼܝܵܐ ܘܐܵܢܵܫܵܐ\nܘܲܡܣܲܬܲܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܪܸ̈ܥܝܵܢܹܐ ܕܠܵܐ ܝܵܕܘܿܥܹ̈ܐ܀ :ܠܠܵܐ ܝܵܕܘܼܥܹ̈ܐ ܟܣܐ ܗ̄ܘ̣ܵܐ ܐܪܵܙܵܐ ܕܐܸܡ̇ܪܹܬܼ ܕܲܟܼܣܹܐ\nܒܲܕܼܠܵܐ ܝܵܕܼܥܝܼܢ ܠܲܡܚܵܪ ܫܲܦܝܼܪ ܒܲܕܼܠܵܐ ܓܲܠܝ̈ܢ.","english":"Demons and men cried out against Moses like madmen, because of the word of faith that he proclaimed in the land. They put on faith like a garment before all the peoples, and they did not accept the arrows of the small ones in their members. Spiritually they were mingled while their bodies were separate, and in their bodies they were hidden from the sword of pains. A great ditch filled with the noise of their laughter, for when they died they performed deeds, and they were not dead. They were dead from the taste of the clay formed from dust, and behold, the ditch in which they wept overcame their weeping. The affliction of pains was not from the persecution of their members, and it sought their heart, the pure word of pure truth. The pure word sought from pure men the soul, and it troubled its drink, evil demons and foolish men. Evil bitterness cast down Moses to the persecutors of the soul, and they did not wish to receive the sweet drink of faith. Through faith the soul sees faith, and it makes it wise to see a vision that is not seen. The hidden ones did not enter among the true ones in their revelations, and like light they showed themselves to the eyes of the seers. The mystery of one person of being and man was hidden, and it was concealed from minds that did not know. To those who did not know, the mystery of which I spoke was hidden, for those who know how to wonder well, for those who are revealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܗܲܝܡܵܢܘܼܬܼܵܐ (haymānūṯā) means 'faith' or 'belief', central to Narsai's polemic. Here it is personified as a garment donned by demons and men, contrasting true faith with its counterfeit.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'word of faith' (ܡܸܠܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ) echoes New Testament usage, e.g., Acts 6:7 (logos tēs pisteōs), and aligns with Narsai's emphasis on proclamation as a weapon against demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"Moses (ܡܘܼܫܹܐ) is presented as a type of the persecuted righteous teacher, a common motif in Syriac literature. Narsai contrasts Moses' faith with the demonic opposition, reflecting the anti-Jewish polemic of the period.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܿܐ","severity":"info","text":"The image of a 'great ditch' (ܬܲܗܪܵܐ ܪܲܒܿܐ) filled with laughter and weeping forms a chiastic structure: the ditch of mockery becomes a site of paradoxical lament, reinforcing the theme of inverted spiritual reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܐܡܪܵܐ ܕܲܟܼܝܵܐ","severity":"info","text":"The 'pure word' (ܡܸܐܡܪܵܐ ܕܲܟܼܝܵܐ) parallels the earlier 'word of faith', creating a lexical chain that links proclamation, purity, and truth. This repetition underscores Narsai's rhetorical strategy of defining orthodoxy through verbal purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ ܕܚܲܕܼ ܦܲܪܨܘܿܦܵܐ","severity":"caution","text":"The phrase 'mystery of one person' (ܐ̄ܪܵܙܵܐ ܕܚܲܕܼ ܦܲܪܨܘܿܦܵܐ) is ambiguous: it may refer to the unity of Christ's two natures (a key Christological point for Narsai) or to a generic hidden truth. The surrounding context of concealment and revelation supports a Christological reading, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden ones' (ܠܵܐ ܓܲܠܝܬ̈ܐ) is unclear: they may be demons, heretics, or the uninitiated. The reading taken follows the preceding contrast with 'true ones' (ܫܲܪܝܼܪܹ̈ܐ), suggesting a polemical dichotomy.","The phrase 'mystery of one person' (ܐ̄ܪܵܙܵܐ ܕܚܲܕܼ ܦܲܪܨܘܿܦܵܐ) could be a Christological reference or a more general esoteric claim; the context of concealment from 'minds that did not know' favors a doctrinal interpretation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܠܝܲܕܘܥܬܼܵܢܹ̈ܐ ܓܠܹܐ ܟܠܡܸܕܹܡ ܕܲܟܼܣܹܐ ܘܲܓܼܠܹܐ:\nܘܢܲܗܝܼܪܵܐܝܼܬܼ ܒܲܕܼܩܝܲܢ ܐ̄ܪܵܙܵܐ ܕܲܣܬܝܪ̈ܵܬܼܵܐ܀ :ܢܲܗܝܼܪܵܐܝܼܬܼ ܚܵܘܝܘܼܗܝ ܠܐܪܵܙܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܐܲܝܟ ܕܲܠܝܘܿܩܢܵܐ ܩܲܒܼܥܘܲܗܝ ܒܐܲܪܥܵܐ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ. :ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ ܚܵܘܝܼܘ ܐܢܵܫ̈ܐ ܠܲܒܼܢ̈ܝܵܢܵܫܵܐ\nܘܠܵܐ ܒܢܲܝ̈ܢܵܫܵܐ ܠܵܐ ܐܸܬܼܒܲܩܝܼܘ ܒܲܫܒܼܝܼܚܘܼܬܹܗ܀ :ܫܒܼܝܼܚܵܐ ܗ̄ܘ̣ܵܬܼ ܛܵܒܼ ܡܸܠܬܼܵܐ ܕܐܲܟܼܪܸܙ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܲܫܒܼܝܼܚܵܐܝܼܬܼ ܨܵܬܼܘܼܗ̇ ܐܢܵܫ̈ܐ ܪܲܚ̈ܡܲܝ ܩܘܼܫܬܼܵܐ. :ܣܲܟܼܠܹܐ ܒܲܠܚܘܕܼ ܠܵܐ ܨܒ̣ܵܘ ܩܲܒܸܠܘ ܦܝܵܣܵܐ ܕܲܥܠܹܝܗ̇\nܘܠܵܐ ܚܵܪ̣ܘ ܫܲܦܝܼܪ ܒܲܫܒܼܝܼܚܘܼܬܹܗ ܕܦܸܐܝܘܼܬܼ ܫܘܼܦܪܗ̇܀ :ܚܣܵܡܵܐ ܣܲܡܝܵܐ ܣܲܡܝܼ ܐܸܢܘܿܢ ܠܣܵܡܝܲܝ ܢܲܦܫܵܐ\nܘܠܵܐ ܚ̣ܙܵܘ ܢܘܼܗܪܵܐ ܕܢܲܗܝܼܪ ܡ̣ܢ ܟܠ ܢܘܼܗܪ̈ܝܼܢ. :ܠܑܵܐ ܡܸܕܹܡ ܗ̄ܘ̣ ܢܘܼܗܪܵܐ ܕܫܸܡܫܵܐ ܟܡܵܐ ܐܸܢ ܢܲܗܝܼܪ\nܟܲܕܼ ܡܸܬܼܦܲܚܲܡ ܥܲܡ ܢܲܗܝܼܪܵܐ ܕܡ̣ܠܲܬܼ ܩܘܼܫܬܼܵܐ܀ :ܡܸܠܲܬܼ ܩܘܼܫܬܼܵܐ ܪܲܕܦܵܗ̇ ܠܛܘܼܥܝܲܝ ܚܸܫܟܵܐ ܕܲܬܼܪܹܝܢ\nܘܗܵܐ ܡܣܲܝܥܝܼܢ ܠܹܗ ܐܢܵܫ̈ܐ ܒܝܼܫܹ̈ܐ ܕܬܲܦܢܹܐ ܠܫܲܝܢܵܐ. :ܠܚܘܼܪܒܵܐ ܕܲܠܒܲܪ ܛܲܪܕܘܼܗ̇ ܟܹܐܢܹ̈ܐ ܠܕܸܚܠܲܬܼ ܫܹܐܕܹ̈ܐ\nܕܠܵܐ ܢܸܬܿܕܵܘܲܕܼ ܥܘܡܼܪܵܐ ܕܐ̄ܢܵܫ̈ܐ ܒܲܟܼܬܝܼܫܘܼܬܼܵܗ̇܀ :ܟܬܼܝܼܫ ܗ̄ܘ̣ܵܐ ܥܘܼܡܪܲܢ ܘܲܡܕܵܘܲܕܼ ܗ̄ܘ̣ܵܐ ܕܘܼܒܵܪ ܚܲܝܲܝ̈ܢ\nܥܕܲܡܵܐ ܕܫܲܝܸܢ ܡܲܬܼܩܸܢ ܟܠܵܐ ܒܚܲܕܼ ܒܲܪܢܵܫܵܐ. :ܚܲܕ ܡ̣ܢ ܐܢܵܫܵܐ ܓܒ̣ܵܐ ܗܵܘ̇ ܚܲܝܠܵܐ ܕܬܩܸܢ ܐܢܵܫܵܐ\n:ܘܝܲܗ̣ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܕܢܸܗܘܸܐ ܡܫܲܝܸܢ ܟܠ ܥܲܡ ܟܠܵܐ\n:ܠܫܲܝܢܵܐ ܕܐܢܵܫ̈ܐ ܓܒ̣ܵܝܗܝ ܡ̣ܢ ܟܠܵܐ ܡܲܬ̣ܩܸܢ ܟܠܵܐ\nܘܠܵܐ ܦܵܫ̣ ܡܸܕܹܡ ܕܠܵܐ ܒܹܗ ܫܲܝܸܢ ܥܲܡ ܪܲܒܿܘܼܬܹܗ.","english":"To the knowledgeable, everything hidden and revealed is manifest. And clearly he examined the mystery of the secret things. Clearly he showed the mystery of faith, and like a seal he fixed it in the earth before the beholders. The vision of the cave showed the signs to the seekers, and by the seekers it was not rejected in its glory. Glorious was the word that he proclaimed among the peoples, and gloriously the men, lovers of truth, heard it. Only the foolish did not wish to accept the persuasion concerning it, nor did they perceive the beauty of the splendor of its fairness. The blind placed a blind covering on the blind of their own soul, and they did not see the light that is brighter than all lights. The light of the sun is nothing so bright when compared with the light of the word of truth. The word of truth pursues the erring ones of the darkness of the two, and behold, evil men assist it to cast down the tempter. To the destruction outside, the envious drove her, the fear of demons, so that the dwelling of men would not confess the power of her knocking. Our dwelling was knocked and the conduct of our life was troubled, until one man was able to settle everything. One man from among the people chose that power which settles people, and he gave it the power to become one who settles every people with everything. For the tempter of men, his chosen ones from all, he settles everything, and nothing remains that he does not settle with his greatness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܝܲܕܘܥܬܼܵܢܹ̈ܐ ܓܠܹܐ ܟܠܡܸܕܹܡ ܕܲܟܼܣܹܐ ܘܲܓܼܠܹܐ","severity":"info","text":"The opening line asserts that to the knowledgeable, all hidden and revealed things are manifest, establishing a gnostic or esoteric framework for the subsequent narrative.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'secret', often used in Syriac liturgical and theological contexts to denote sacramental or hidden truths.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ","severity":"info","text":"The phrase 'vision of the cave' may allude to the cave of the nativity or a symbolic cave in Christian tradition, possibly echoing the imagery of the cave in the Gospel of Matthew (Matt 2:1-12) or later hagiography.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܟܼܠܹܐ ܒܲܠܚܘܕܼ ܠܵܐ ܨܒ̣ܵܘ ܩܲܒܸܠܘ ܦܝܵܣܵܐ","severity":"info","text":"The reference to 'foolish' who reject persuasion reflects a common polemic in Syriac literature against heretics or pagans who refuse orthodox teaching.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ ܡܣܲܝܥܝܼܢ ܠܹܗ ܐܢܵܫ̈ܐ ܒܝܼܫܹ̈ܐ","severity":"info","text":"The passage shifts from a general description of the word of truth to a narrative of conflict, where evil men assist the word in casting down the tempter, marking a transition to a more dramatic episode.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܲܕ ܡ̣ܢ ܐܢܵܫܵܐ ܓܒ̣ܵܐ ܗܵܘ̇ ܚܲܝܠܵܐ","severity":"info","text":"The motif of one man chosen to settle all things may prefigure the role of a monastic leader or bishop, reflecting Narsai's emphasis on ecclesiastical authority in his homilies.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the tempter' (ܫܲܝܢܵܐ) is ambiguous; it may refer to Satan or a specific heretical figure.","The phrase 'the two' (ܕܲܬܼܪܹܝܢ) is unclear; it could denote dualistic heresies or two opposing groups."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܓܠ̣ܵܐ ܒܲܟܼܝܵܢܲܢ ܡܟܼܝܼܢ ܒܹܪ̈ܝܵܬܼܵܐ\nܘܒܲܫܒܼܝܼܚܘܼܬܹܗ ܝܲܩܪܹܗ ܠܓܸܢܣܲܢ ܓܒܼܝܼܠ ܡ̣ܢ ܥܲܦܪܵܐ܀ :ܥܲܦܪܵܐ ܫܝܼܛܵܐ ܛܥ̣ܵܐ ܠܲܟܼܝܵܢܹܗ ܘܠܲܡܟܲܝܢܵܢܹܗ\nܘܫܲܪܝܼ ܢܵܒܲܚ̇ ܒܲܕܼܡܘܼܬܼ ܟܲܠܒܵܐ ܒܡܵܪܵܐ ܕܓܲܒܼܠܹܗ. :ܒܡܵܪܵܐ ܕܓܲܒܼܠܲܢ ܢܵܒܼܚ̇ܝܼܢ ܥܲܛ̈ܠܹܐ ܕܲܒܼܝܵܘ̈ܡܵܬܲܢ\nܒܝܲܕܼ ܨܘܼܚ̈ܝܵܬܼܵܐ ܕܓܼܵܣܹ̇ܐ ܦܘܼܡܗܘܿܢ ܥܲܠ ܫܲܪܝܼܪܹ̈ܐ܀ :ܒܝܲܕܼ ܫܲܪܝܼܪܹ̈ܐ ܓܠ̣ܵܐ ܨܒܼܝܵܢܹܗ ܨܵܒܹ̇ܐ ܒܚܲܝܲܝ̈ܢ\nܘܲܒܗܘܿܢ ܚܵܟܼܡܝܼܢ ܠܡܸܕܲܥ ܐܪܵܙܵܐ ܕܲܣܬܝܼܪ̈ܵܬܹܗ. :ܓܲܙܵܐ ܕܚܘܼܒܹܗ ܣܵܡ̣ ܒܐܝܲܕܼܝ̈ܗܘܿܢ ܕܵܪ݁ܚܡܲܝ ܚܘܼܒܵܗ\nܕܲܢܵܦܲܠܓܼܘܼܢܝܗܝ ܚܘܼܒܵܢܵܐܝܼܬܼ ܠܲܨܪܝܼܟܼܘܬܲܢ܀ :ܨܪܝܼܟ ܗ̄ܘ̣ܵܐ ܓܸܢܣܲܢ ܘܲܡܓܲܙܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܛܵܒܼ̈ܢ\nܘܣܵܡ̣ ܨܒܼܝܵܢܹܗ ܒܲܟܼܢܵܘ̈ܬܲܢ ܕܲܢܬܲܪܣܘܼܢܲܢ. ܐܲܝܟ ܨܒܼܝܵܢܹܗ ܙܵܢܘܼܗ̇ ܟܹܐܢܹ̈ܐ ܠܡܸܣܟܢܘܲܬܼܢ\nܘܲܕܼܠܵܐ ܚܣܵܡܵܐ ܦܲܪܢܸܣܵܘ ܚܲܝܲܝ̈ܢ ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚܵܘܝܼܘ ܚܲܝܠܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܲܒܼܓܼܵܠܝܵܬܼܵܐ ܨܵܪܘ ܠܲܢ ܕܘܼܡܝܵܐ ܕܲܣܬܝܼܪܵܬܵܐ. :ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܡܸܢܲܢ ܐ̄ܪܵܙ ܒܘܼܕܵܩܵܐ ܕܲܒܼܪܵܐ ܘܪܘܼܚܵܐ\nܘܠܵܐ ܝܵܕܼܥܝܼ̈ܢ ܗܘܲܝ̣ܢ ܕܐܝܼܬܼܝܹ̈ܐ ܐܸܢܘܿܢ ܕܠܵܐ ܫܘܼܪܵܝܵܐ܀ :ܟܹܐܢܹܐ ܚܲܟܼܡܘܼܗ̇ ܠܠܵܐ ܝܼܕܲܥܬܲܢ ܘܲܕܠܵܐ ܓܼܠܝ̈ܢ\nܘܗ̣ܢܘܢ ܐܲܠܦܘܢ ܠܡܩܪܐ ܒܛܲܟܼܣܵܐ ܫܡܵܗܹ̈ܐ ܬܠܵܬܼܵܐ. :ܠܗܵܢܵܐ ܛܲܟܼܣܵܐ ܕܲܘܸܕܘ ܥܲܛ̈ܠܹܐ ܕܲܒܼܝܵܘ̈ܡܵܬܲܢ\nܘܲܛܠ̣ܡܘ ܥܲܡ̈ܠܹܐ ܕܐܢܵܫ̈ܐ ܕܛܲܟܿܣܘܼܗܝ ܒܝܲܕܼ ܥܲܡܠܲܝܗ̈ܘܿܢ܀ :ܥܲܡ̈ܠܹܐ ܫܚܝܼ̈ܩܹܐ ܥ̣ܡܲܠܘ ܟܲܫܝܪܹ̈ܐ ܒܗܵܢܵܐ ܛܲܟܼܣܵܐ\nܘܲܚܒܸܢܵܢܹ̈ܐ ܟܲܢܝܼܘ ܐܸܢܘܿܢ ܦܵܥܠܹ̈ܐ ܢܟܼܝ̈ܠܹܐ.","english":"The power of his greatness was revealed in the assemblies of the humble creatures, and in his splendor he honored the body of clay formed from dust. The scattered dust swallowed his assemblies and his gatherings, and he began to bark like a dog at the lord who formed him. At the lord who formed them, the dogs of the days barked through the clarities of the flesh, their mouths upon the true ones. Through the true ones he revealed his will, desiring in their lives, and through them he became wise to know the mystery of his secrets. He placed the treasure of his love in the hands of the lovers of his love, so that they might distribute his love spiritually to our needs. The body was needy and was deprived of all goods, and he placed his will in the prayers of the church. According to his will, the poor ones groaned for their poverty, and without restraint they spread out their lives in spiritual things. Spiritually they showed the power of spiritual things, and in the revelations they painted for us the likeness of the hidden things. The mystery of the test of flesh and spirit was hidden from them, and they did not know that there are things without beginning. The poor ones made their ignorance and the hidden things wise, and they taught them to read in the order of the three names. For this order, the dogs of the days set up, and they overturned the labors of the signs of his order through their labors. The hidden labors labored, the worthy ones in this order, and the wise ones sealed that the workers were mighty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܲܠܒܵܐ","severity":"info","text":"The image of barking like a dog (ܟܲܠܒܵܐ) is a polemical trope in Syriac literature, often used to characterize heretics or opponents of orthodox teaching.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܟܼܣܵܐ","severity":"info","text":"The term ܛܲܟܼܣܵܐ (ṭaksā) denotes 'order' or 'liturgical rite'; here it likely refers to the ecclesiastical or doctrinal order established by the three doctors (Diodore, Theodore, Nestorius).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܬܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ","severity":"info","text":"The 'three names' (ܬܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ) refer to Diodore of Tarsus, Theodore of Mopsuestia, and Nestorius, the three doctors celebrated in Narsai's memrā as champions of Antiochene Christology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܹܐܢܹܐ","severity":"info","text":"The repeated contrast between 'poor ones' (ܟܹܐܢܹܐ) and 'worthy ones' (ܟܲܫܝܪܹ̈ܐ) structures the passage as a moral and spiritual hierarchy, with the poor representing the ignorant and the worthy representing the faithful.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܘܸܕܘ","severity":"caution","text":"The verb ܕܲܘܸܕܘ (dawwidu) is ambiguous: it could mean 'they set up' or 'they established,' but the context of dogs barking and overturning labors suggests a hostile action, possibly 'they drove away' or 'they scattered.'","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܢܵܒܲܚ̇","severity":"info","text":"The image of barking (ܢܵܒܲܚ̇) as a metaphor for heretical speech is a recurring motif in Narsai's homilies, reflecting the polemical context of the Nestorian controversy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'dogs of the days' (ܥܲܛ̈ܠܹܐ ܕܲܒܼܝܵܘ̈ܡܵܬܲܢ) is unclear; they may represent heretical teachers or persecutors of the orthodox.","The phrase 'the mystery of the test of flesh and spirit' (ܐ̄ܪܵܙ ܒܘܼܕܵܩܵܐ ܕܲܒܼܪܵܐ ܘܪܘܼܚܵܐ) is ambiguous: it could refer to the incarnation or to the ascetic struggle."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܦܥ̈ܠܐ ܢܟܼܝܼ̈ܠܹܐ ܩܪ̣ܵܘ ܟܕܒ̈ܐ ܠܦܠܚܝ̈ ܫܦܝܼܪ\nܘܡ̇ܢ ܠܵܐ ܢܲܟܼܪܹܐ ܥܲܠ ܗܵܢ ܓܘܼܢܚܵܐ ܕܲܕܚܝܼܠ ܫܸܡܥܹܗ܀ :ܒܗܵܢܵܐ ܓܘܼܢܚܵܐ ܬܸܡܗܹ̇ܬܼ ܣܲܓܿܝܼ ܐܵܦ ܬܵܡܲ̇ܗ ܐ̄ܢܵܐ\nܘܡܸܛܠܵܬܹܗ ܚܸܙܩܹ̇ܬܼ ܣܲܓܿܝܼ ܒܐܘܼܪܚܵܐ ܕܡܸ̈ܠܹܐ. :ܡܸܠܬܼܵܐ ܕܟܹܐܢܹ̈ܐ ܚܙܹܝܬܼ ܕܲܛܠܝܼܡܵܐ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ\nܘܲܒܼܥܹܝܬܼ ܕܐܸܕܲܥ ܕܡܵܢܲܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ ܕܗܵܢܵܐ ܛܠܘܿܡܝܵܐ܀ :ܬܠܵܬܵܐ ܐ̄ܢܵܫ̈ܐ ܓܒܹܝܬܼ ܡ̣ܢ ܟܠܹܗ ܓܲܒܵܐ ܕܟܸܐܢܸ̈ܐ\nܕܲܒܼܥܸܠܲܬܼܗܘܿܢ ܐܸܓܼܠܹܐ ܥܸܠܬܼܵܐ ܕܟܼܠܗܘܿܢ. :ܟܸܐܢ̈ܐ ܛܠܲܡܘ ܛܵܠܘܿܡܹ̈ܐ ܒܕܵܕ̈ܝܼܢ ܕܵܪ̈ܝܼܢ\nܘܝܲܬܼܝܼܪ ܡ݂ܢ ܟܠ ܠܗܵܠܝܼܢ ܕܐܸܡܪܸܬܼ ܐܣܓܼܝܼܘ ܘܲܛܠܡܘ܀ :ܕܠܵܐ ܡܘܼܫ̈ܚܵܬܐ ܨܲܚܝܼܘܼ ܐܸܢܘܿܢ ܒܢܲܝ̈ ܚܸܪ̈ܝܵܝܹܐ\nܘ̣ܛܵܟ ܡ̣ܢ ܫܸܐܕܹ̈ܐ ܝܲܠܦܘܼܗܝ ܠܗܵܢܵܐ ܙܢܵܐ ܕܨܘܼܚ̈ܝ̇ܬܼܵܐ\n:ܫܹܐܕ̈ܐ ܐܪܡܝܼܘ ܒܐ̄ܢܵܫ̈ܐ ܣܲܟܼ̈ܠܹܐ ܛܢܵܢܵܐ ܣܲܟܼܠܵܐ\nܕܲܢܨܲܚ̣ܘܼܢܵܗ̇ ܠܡܸܠܬܼ ܩܘܼܫܬܐ ܒܠܸܫ̣ܵܢ ܒܸܣܪܵܐ܀ :ܒܠܸܫܵܢ ܒܸܣܪܵܐ ܡܥܵܕܝܼܢ ܫܸܐܕܹ̈ܐ ܠܲܡܓܼܕܵܦܘܼ\nܘܲܒܼܒܸܣܪ̈ܵܢܹܐ ܡܟܲܣܹܝܢ ܙܹܐܦܵܐ ܕܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ. :ܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܚܙܝܬ ܕܲܢܕܼܝܕܼܝܼܢ ܘܡܲܣܠܹܝܢ ܣܲܓܝܼ\nܘܛܸܢܸܬܼ ܣܲܓܼܝ ܕܐܸܬܒܲܥ̣ ܡܸܢܗܘܿܢ ܨܲܥܪܵܐ ܕܟܸܐܢܹ̈ܐ܀ :ܚܠܵܽܦ ܝܵܕܘܿܥ̈ܐ ܡܸܬܼܟܲܬܲܫ ܐ̄ܢܵܐ ܥܲܡ ܠܵܐ ܪ̈ܕܲܝܵܐ\nܕܲܗܘ̤ܵܘ ܚܲܒܼܪ̈ܐ ܠܐܵܟܼܠܩܲܪܨܐ ܒܩܸܐܪܣܵܐ ܕܥܲܡܗܘܿܢ. :ܩܸܐܪܣܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܣܵܕܪܲܝܢ ܐ̄ܢܫ̈ܐ ܠܘܼܩܒܼܵܠ ܐ̄ܢܵܫ̈ܐ\nܘܠܲܝܬܼ ܕܲܡܫܲܐܸܠ ܕܡܵܢܲܐ ܗܝ̣ ܥܸܠܬܹܗ ܕܗܵܢ ܬܲܟܼܬܘܼܫܵܐ܀ :ܐܲܝܟ ܕܲܒܼܫܢܬܼܵܐ ܛܒܲܥܘ ܟܠ ܬ̣ܓܼܡܝܼ̈ܢ ܡ̣ܢ ܗܵܢ ܫܲܪܒܵܐ\nܘܗܵܐ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܕܐܲܥܝܼܪ ܐܸܢܘܿܢ ܕܢܸܬܼܒܿܩܘܿܢ ܒܹܗ.","english":"The hidden works called out, \"Lies!\" to the fair servants, and why should he not be angry at this tumult that terrified his hearing? At this tumult, many were amazed, and also I myself, and its causes were confirmed greatly in the path of words. I saw the word of the afflicted, that it was oppressed by oppressors, and I sought to know what the cause of this oppression was. I chose three men from the whole company of the afflicted, through whom the cause of all of them might be revealed. The afflicted oppressed the oppressors in the generations of their own hands, and more than all I have said, they increased and oppressed. Without measures, they dried up the faces of the freeborn, and they taught this madness of blasphemies to the demons more than to the demons. The demons cast a foolish error into foolish men, that they might corrupt the word of truth with the tongue of flesh. With the tongue of flesh, the demons prepare blasphemy, and with fleshly ones they conceal the filth of their blasphemies. I saw their blasphemies, that they were solitary and rejected many, and I greatly marveled that the cry of the afflicted was not followed from them. Instead of knowers, I myself contended with the unrighteous, who were companions of the slanderer in the circle of their people. The circle is the great one that arranges men against men, and there is none who inquires what the cause of this contention is. As at the beginning, all the companies were immersed from this narrative, and behold, I myself desire to awaken their faces, that they might be examined by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܕܒ̈ܐ","severity":"info","text":"The term ܟܕܒ̈ܐ (kaddbē) means 'lies' or 'falsehoods,' here personified as a cry against the 'fair servants' (ܦܠܚܝ̈ ܫܦܝܼܪ), likely a polemical reference to heretical teachers.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܠܘܿܡܝܵܐ","severity":"info","text":"The motif of the 'afflicted' (ܟܸܐܢܹ̈ܐ) oppressed by 'oppressors' (ܛܵܠܘܿܡܹ̈ܐ) echoes Psalm 10:2 (Peshitta) and the broader biblical theme of the righteous suffering under unjust rulers.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The 'demons' (ܫܹܐܕܹ̈ܐ) are depicted as teaching blasphemy through the 'tongue of flesh' (ܠܸܫܵܢ ܒܸܣܪܵܐ), a common Narsaian trope linking heresy to demonic influence and carnal speech.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܵܐ ܐ̄ܢܵܫ̈ܐ","severity":"info","text":"The selection of 'three men' (ܬܠܵܬܵܐ ܐ̄ܢܵܫ̈ܐ) from the afflicted company introduces a triadic structure that may prefigure the three doctors (Theodore, Diodore, Nestorius) as defenders of orthodoxy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܸܐܪܣܵܐ","severity":"info","text":"The 'circle' (ܩܸܐܪܣܵܐ) that 'arranges men against men' parallels the earlier 'tumult' (ܓܘܼܢܚܵܐ) and 'contention' (ܬܲܟܼܬܘܼܫܵܐ), reinforcing the theme of ecclesiastical conflict.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܫܢܬܼܵܐ","severity":"caution","text":"The phrase 'as at the beginning' (ܐܲܝܟ ܕܲܒܼܫܢܬܼܵܐ) may refer to the start of the narrative or to primordial times; the Syriac is ambiguous, and the English draft's 'at the beginning' is a plausible but not certain reading.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three men' (ܬܠܵܬܵܐ ܐ̄ܢܵܫ̈ܐ) is not specified; they may be the three doctors of the title or other figures.","The phrase 'as at the beginning' (ܐܲܝܟ ܕܲܒܼܫܢܬܼܵܐ) could refer to the start of the narrative or to a primordial event; the reading taken is narrative beginning."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܒܓܸܠܝܐ ܡܸܟܸܝܠ ܡܚܵܘܹܐ ܠܹܗ ܠܫܲܪܒܵܐ ܕܡ̣ܠܝܼ̈\nܕܢܸܗܘܘܿܢ ܝܵܕܥܝܼܢ ܨܵܝܿܬܼܝ̈ ܡܸܠܸܐ ܣܘܼܟܵܠ ܡܸ̈ܠܸܐ܀ :ܐ̄ܢܵܫ̈ܐ ܣܲܟܼ̈ܠܹܐ ܐܸܡܕܲܬܼ ܕܲܛܠܲܡ̣ܘ ܠܐ̄ܢܫ̈ܐ ܟܸܐܢ̈ܐ\n:ܙܵܕܹܩ ܕܐܸܓܼܠܹܐ ܕܡܲܢܘܼ ܛܠܝܼܡܵܐ ܘܡ̇ܢ ܛܵܠܵܘܿܡܵܐ\n:ܛܠܝܼܡܲܝ̈ ܡܲܓܿܢ ܐܸܢܘܿܢ ܕܟܲܗܸܢܘ ܫܲܦܝܼܪ\nܚܲܕ ܕܝܼܘܿܕܘܿܪܘܿܣ ܘܚܲܕ ܬܹܐܕܘܿܪܘܿܣ ܘܚܲܕ ܢܸܣܛܘܿܪܝܼܣ܀ :ܗܵܠܹܝܢ ܐܸܢܘܿܢ ܛܠܝܼܡܹ̈ܐ ܕܐܸܡܪܸܬܼ ܡ̣ܢ ܫܘܿܪܝܵܐ\nܘܛܵܠܘܿܡܲܝ̈ܗܘܿܢ ܫܸܐܕܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܗܲܪ̈ܵܛܝܼܩܹܐ. :ܗܲܪ̈ܵܛܝܼܩܹܐ ܚ̣ܙܵܘ ܕܐܸܬܼܦܲܪܣܝܼܘ ܙܸܐܦܹ̈ܐ ܕܲܒܼܗܘܿܢ\nܘܠܒܫ ܙܲܝܢܵܐ ܐ̄ܢܫ̈ܐ ܠܒܝܼܫܲܝ̈ ܩܘܼܫܬܐ܀ :ܠܒܼܝܼܫܲܝ̈ ܩܘܼܫܬܐ ܣܲܬܼܪܘܼܗ̇ ܠܛܘܼܥܝܲܝ ܕܲܒܛܵܥܲܝܵ̈ܐ\nܘܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ ܙܪܝܼܙ ܒܲܩܪܵܒܼܵܐ ܕܝܼܘܿܕܿܘܿܪܘܿܣ. :ܗܘ̤ ܐܸܬܼܟܲܬܲܫ ܥܲܡ ܣܝܼ̈ܥܵܬܼܵܐ ܕܗܲܪ̈ܵܛܝܼܩܹܐ\nܘܦܲܪܣܝܼ ܘܲܓܼܠܵܗ̇ ܠܙܹܐܵܦܢܘܼܬܼܗܘܿܢ ܩܕܼܵܡ ܟܠ ܒܲܪܢܵܫ܀ :ܒܣܲܝܦܵܐ ܕܡܸܠܬܹܗ ܚܪܲܒܼ ܡܸܠܲܝ̈ܗܘ̤ܿܢ ܕܢܲܟܼܘܠܬܵܢܹ̈ܐ\nܘܠܵܐ ܣܦܲܩܘ ܥܲܙܝܼܘ ܩܕܼܵܡ ܩܲܫܝܘܼܬܼܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ. :ܐܝܼܬ ܕܲܠܕܼܐܒܹ̈ܐ ܒܲܕܿܪܼ ܐܸܢܘܿܢ ܒܩܵܠ ܦܸܬܼܓܵܡܵܘ̈ܗܝ\n:ܘܟܲܢܫܵܗ̇ ܠܥܵܢ̈ܐ ܕܿܡܒܲܕܪܵܐ ܗ̄ܘ̣ܵܬܼ ܒܚܸܪ̈ܝܵܢܲܝܗܘܿܢ\nܒܲܐܢܛܝܘܿܟܝܼ ܟܲܪܟܼܵܐ ܫܲܪܝܼ ܒܩܸܐܪܣܵܐ ܕܥܲܡ ܛܵܥܲܝܵܐ. ܘܒܼܵܬܿܪܼ ܙܲܒܼܢܵܐ ܓܡܲܪ ܙܵܟܼܘܿܬܹܗ ܒܐܲܬܼܪܵܐ ܕܛܲܪܣܘܿܣ. :ܒܛܲܪܣܘܿܣ ܟܲܪܟܼܵܐ ܡܛܵܬܹܗ ܦܸܨܬܼܵܐ ܠܲܡܟܹܿܗܵܢܘܼ\nܐܲܝܟܵܐ ܕܝܼܠܝܼܕ ܗ̇ܘ ܟܵܪܘܿܙܵܐ ܕܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ܀ :ܒܗܵܢܵܐ ܟܲܪܟܵܐ ܢܨܲܚ̣ ܝܘܼܠܦܵܢܹܗ ܕܟܼܵܗܢܵܐ ܙܲܗܝܵܐ\nܘܒܹܗ ܐܸܬܼܟܲܠܲܠ ܐܲܝܟ ܙܲܟܲܝܵܐ ܕܠܵܐ ܚܵܒܼܘ ܘܐܲܫܦܸܠܘ.","english":"Now openly he reveals the account of the three who were known as the fair servants of the word, the meaning of the words. The foolish men cast down the fair servants. It is right that the oppressed should be revealed, and what oppression! The oppressed were three who were called fair: one Diodorus, one Theodore, and one Nestorius. These were the oppressed of whom I spoke from the beginning, and their oppressors were demons and heretical men. The heretics saw that the foul ones among them had been scattered, and the men put on the armor of the truthful. The truthful ones concealed the errors of the erring, and better than all, Diodorus was valiant in battle. He contended with the gatherings of the heretics, and scattered and revealed their foulness before every man. With the sword of his word he destroyed the words of the blasphemers, and they were not able to stand before the severity of the word of his mouth. There were those who, like wolves, were scattered by the sound of his utterances, and he struck down the assemblies that were scattering in their cities. In Antioch the city he began the contest with the erring one, and after a time he completed his victory in the city of Tarsus. In Tarsus the city he reached the pinnacle of his teaching, where that preacher of all peoples was born. In this city he perfected his teaching, the glorious priest, and in it he was crowned like a victor who did not sin and was humbled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܠܝܼܡܹ̈ܐ","severity":"info","text":"The Syriac term ܛܠܝܼܡܹ̈ܐ (ṭlīmē) is rendered 'oppressed' but also carries the sense of 'wronged' or 'persecuted', aligning with Narsai's portrayal of the three doctors as victims of heresy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܼܘܿܕܘܿܪܘܿܣ ܘܬܹܐܕܘܿܪܘܿܣ ܘܢܸܣܛܘܿܪܝܼܣ","severity":"info","text":"The three named figures—Diodorus of Tarsus, Theodore of Mopsuestia, and Nestorius—are central to the Antiochene exegetical tradition and were posthumously condemned at the Council of Ephesus (431) and the Second Council of Constantinople (553).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܣܲܝܦܵܐ ܕܡܸܠܬܹܗ","severity":"info","text":"The phrase 'with the sword of his word' introduces a martial metaphor that structures the subsequent description of Diodorus's theological combat, contrasting with the earlier passive suffering of the oppressed.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܐܲܢܝܘܿܟܝܼ ܟܲܪܟܼܵܐ ܫܲܪܝܼ ܒܩܸܐܪܣܵܐ","severity":"info","text":"The passage traces Diodorus's career from Antioch to Tarsus, consistent with historical accounts: Diodorus led an ascetic school in Antioch before becoming bishop of Tarsus (c. 378–c. 390).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܙܲܟܲܝܵܐ ܕܠܵܐ ܚܵܒܼܘ","severity":"info","text":"The description of Diodorus as 'a victor who did not sin' reflects the later East Syriac reception of the Antiochene fathers as orthodox champions, in contrast to their condemnation in the Chalcedonian tradition.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܛܠܝܼܡܹ̈ܐ could be read as 'oppressed' or 'wronged'; the translation opts for 'oppressed' to emphasize victimhood.","The phrase 'fair servants of the word' (ܫܲܦܝܼܪ̈ ܡܸܠܸܐ) is ambiguous: it may refer to the three doctors as eloquent servants of divine truth or as beautiful in their teaching."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܪܲܒ ܙܲܟܵܝܹ̈ܐ ܚܲܝܸܠ ܐܸܢܘܿܢ ܠܦܵܠܚܹ̈ܐ ܚܝܼ̈ܨܐ\nܘܗܘ̇ ܣܵܡ̣ ܐܸܢܘܿܢ ܢܘܼܗܪܵܐ ܘܡܸܠܚܵܐ ܠܝܘܼܬܼܪܵܢ ܐ̄ܢܵܫܵܐ܀ :ܠܬܹܐܕܘܿܪܘܿܣ ܫܲܕܪܹܗ ܠܟܲܪܟܼܵܐ ܟܪܝܼܗ ܒܲܚܛܝܼܬܼܵܐ\nܕܡܸܬܟܲܢܹܐ ܗ̄ܘ̣ܵܐ ܒܫܹܡ ܒܲܛܝܼܠܵܐ ܡܲܦܣܘܿܣ ܕܿܝܼܘܵܐ. :ܕܲܝܼܘܵܐ ܐܲܩܝܼܡ ܦܬܲܟܼܪܵܐ ܠܲܫܡܹܗ ܘܲܩܪܵܝܗܝ ܡܲܦܲܣܘܿܣ\nܘܡܸܬܼܟܲܢܝܵܐ ܗ̄ܘ̣ܵܬ ܐܵܦ ܗ̇ܝ ܡܕܝܼܢܬܐ ܡܲܦܣܘܿܣܛܝܼܐ܀ :ܡ̣ܢ ܚܲܕ ܟܲܪܟܼܵܐ ܢܦܲܩܘ ܠܲܡܦܹܝ̈ܕܹܐ ܬܠܵܬܐ ܕܢܘܼܗܪܵܐ\nܘܲܕܢܲܚ ܢܘܼܗܪܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܒܟܲܪ̈ܟܹܐ ܬܠܵܬܼܵܐ. :ܒܲܚܕܵܐ ܡܕܝܼܢ̄ܬܵܐ ܗܘ̤ܵܐ ܡܵܘܠܵܕܵܐ ܕܲܬܼܠܵܬܼܝ̈ܗܘܿܢ\n:ܘܡ̣ܢ ܕܐܸܬܼܪܲܒܝܼܘ ܫܲܪܝܼܘܼ ܒܩܸܐܪܣܵܐ ܕܚܠܵܦ ܩܘܼܫܬܵܐ\n:ܐܲܝܟ ܕܠܦܵܠܚܹܐ ܙܲܝܸܢ ܐܸܢܘܿܢ ܩܘܼܫܬܵܐ ܒܚܲܝܠܹܗ\nܘܫܲܕܿܪܼ ܐܸܢܘܿܢ ܠܡܸܥܒܿܕ ܩܸܐܪܣܵܐ ܕܥܲܡ ܣܵܛܵܢܵܐ. :ܦܸܨ̈ܐ ܕܚܘܼܒܵܐ ܐܲܪܡܝܼ ܚܘܼܒܵܐ ܠܲܬܼܠܵܬܲܝ̈ܗܘܿܢ\nܘܟܼܠܚܲܕ ܡܸܢܗܘܿܢ ܠܦܲܩ ܠܲܦܢܝܼܬܼܵܐ ܕܦܲܩܕܹܗ ܪܸܡܙܵܐ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܟܣܐ ܗ̄ܘ̣ܵܐ ܒܡܸܠܵܘ̈ܗܝ ܕܬܹܐܕܘܿܪܘܿܣ\nܘܲܡܬܲܪܓܸܡ ܗ̄ܘ̣ܵܐ ܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ ܠܲܡܦܣܘܿܣܛܵܝܹ̈ܐ. :ܡܲܦܣܘܿܣܛܵܝܹ̈ܐ ܡܸܬܼܟܿܢܝܼܢ ܗ̄ܘ̣ܵܘ ܒܢܲܝ̈ ܡܲܦܣܘܼܣܛܐ\nܒܫܸܡ ܗ̇ܘ ܫܸܐܕܵܐ ܕܣܝܼܡ ܗ̄ܘ̣ܵܐ ܒܲܫܡܹܗ ܦܬܲܟܼܪܵܐ ܚܲܪܫܵܐ܀ :ܫܡܵܗܹ̈ܐ ܣܢܲܝ̈ܵܐ ܟܲܦܲܪ ܡܸܢܗܘܿܢ ܡܗܝܼܪ ܪܸܥܝܵܢܵܐ\nܘܲܥܒܲܕ ܐܸܢܘܿܢ ܡܵܐܢܹ̈ܐ ܕܟܲܝܵ̈ܐ ܠܫܸܡ ܒܵܪܵܘܿܝܵܐ. :ܒܫܸܡ ܒܵܪܘܿܝܵܐ ܟܲܕܢܹܗ ܟܸܐܢܵܐ ܠܫܹܐܕܵܐ ܕܟܲܪܟܼܵܐ\nܘܐܲܠܦܹܗ ܕܢܸܬܼܢܸܐ ܫܡܵܗܹ̈ܐ ܬܠܵܬܼܵܐ ܚܕܵܐ ܐܝܼܬܼܘܼܬܼܵܐ܀ :ܫܡܵܗܹ̈ܐ ܬܿܠܵܬܼܵܐ ܠܒܝܼܟ ܗ̄ܘ̣ܵܐ ܦܵܠܚܵܐ ܕܙܲܕܼܝܼܩܘܼܬܼܵܐ\nܘܫܵܕܐ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܒܲܕܡܘܼܬ ܓܸܐܪܹ̈ܐ ܒܗܲܪ̈ܵܛܝܼܩܹܐ.","english":"The great victors strengthened the word against the toiling servants, and the word placed light and salt upon the remainder of the man. He sent Theodore to the sick fortress of sin, which was called by the vain name of Mopsuestia. The demon set up an image for his name and called it Mopsuestia, and that city also was called Mopsuestia. From one fortress came forth the three lamps of light, and the light of their conduct shone in three fortresses. In one city was the birthplace of all three of them, and when they grew up, they began a contest on behalf of truth, as the word strengthened truth with its power and sent them to wage a contest against Satan. Love cast the bonds of love upon the three of them, and each of them went to the work that his command had indicated. The hidden sign was concealed in the words of Theodore, and he interpreted the hidden mysteries to the Mopsuestians. The Mopsuestians were called after Mopsuestia, by the name of that demon which was set up as an image in his name, a sorcerer. The pure names he denied from them, the keen-minded one, and he made vessels of honor for the name of the Creator. In the name of the Creator he set a snare for the demon of the fortress, and taught him that three names are one substance. The three names the servant of righteousness put on, and he cast them like arrows at the heretics.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܦܣܘܿܣ","severity":"info","text":"The Syriac ܡܲܦܣܘܿܣ (Mopsuestia) is here etymologized as derived from a demon's name, reflecting a polemical tradition that associates the city with pagan origins.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage recounts the exile of Theodore of Mopsuestia to his namesake city, a key figure in the Antiochene school, later condemned at the Second Council of Constantinople (553).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative unit shifts from the general oppression of the three doctors to a specific focus on Theodore, using the motif of a 'fortress' (ܟܲܪܟܼܵܐ) to symbolize his exile and contested legacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ","severity":"info","text":"The phrase 'three names are one substance' (ܬܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ ܚܕܵܐ ܐܝܼܬܼܘܼܬܼܵܐ) echoes Trinitarian language, here applied to the three doctors as a unified group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's defense of Theodore, Diodorus, and Nestorius reflects the East Syriac tradition's veneration of these figures as orthodox teachers, contrary to their condemnation in Chalcedonian circles.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'the great victors' renders ܪܲܒ ܙܲܟܵܝܹ̈ܐ, but the Syriac is ambiguous: it may refer to 'the greatly victorious' as a title for the divine word or for the doctors themselves.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great victors' (ܪܲܒ ܙܲܟܵܝܹ̈ܐ) is ambiguous: possibly the divine word or the three doctors.","The phrase 'the remainder of the man' (ܠܝܘܼܬܼܪܵܢ ܐ̄ܢܵܫܵܐ) is obscure; it may refer to the remnant of humanity or a specific individual."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܕܚܝܼܠ ܗ̄ܘ̣ܵܐ ܩܵܠܹܗ ܟܲܕ ܩܵܥܹܐ ܗ̄ܘ̣ܵܐ ܒܦܘܼܠܵܓܿܝܼ̈ܗܘܿܢ\nܘܠܵܐ ܡܨܝܢ ܡܥܲܙܝܼܢ ܠܲܡܨܵܬܼ ܫܸܡܥܵܐ ܕܣܘܼܟܵܠ ܡܸܠܵܘ̈ܗܝ܀ :ܒܣܘܼܟܵܠ ܡܸܠܵܘ̈ܗܝ ܡܸܬܬܲܡܗܝܼܢ ܗ̄ܘ̣ܵܘ ܫܸܐܕܹ̈ܐ ܟܬܝܼ̈ܫܹܐ\nܕܡܵܢܵܐ ܗ̄ܝ̣ ܗܵܕܹܐ ܕܟܲܕ ܒܲܪܢܵܫܵܐ ܡܙܝܼܥ ܠܲܢ ܩܵܠܹܗ. :ܬܗܪܵܐ ܪܲܒܵܐ ܣܥܲܪ ܒܵܪܘܿܝܵܐ ܒܲܒܼܢܲܝ̈ ܒܲܝܬܹܗ\nܘܚܵܒܼܘ ܡ̣ܢ ܩܵܠܵܐ ܕܦܸܬܼܓܵܡܲܝ̈ܗܘܿܢ ܫܸܐܕܸ̈ܐ ܘܐ̄ܢܵܫ̈ܐ܀ :ܫܸܐܕܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܫܡ̣ܲܥܘ ܒܲܪܬ ܩܵܠܵܐ ܕܫܝܼܦܘܿܪ ܩܵܠܵܐ\nܘܲܟܼܢܲܫܘ ܘܐ̣ܬܼܵܘ ܘܲܣܕܿܪܼܘ ܩܸܐܪܣܵܐ ܠܘܼܩܒܼܵܠ ܡܸܠܵܘ̈ܗܝ. :ܢܸܒܼܥܵܐ ܕܡܸ̈ܠܹܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܓܲܚ ܡ̣ܢ ܦܘܼܡܹܗ\nܘܐܲܝܟ ܡܵܡܘܠܵܐ ܓܲܪܦܹܗ ܠܚܲܝܠܵܐ ܕܗܲܪ̈ܛܝܼܩܹܐ܀ :ܒܲܕܡܘܼܬ ܓܸܦܹ̈ܐ ܛܵܦܘ ܐܪ̈ܝܵܢܹܐ ܘܐܸܘܢܡܝܵܢܹ̈ܐ\nܘܐܸܒܼܕܘ ܥܲܡܗܘܿܢ ܕܘܼܡܵܪ̈ܲܝܼܛܹܐ ܘܦܸܘܠܘ̈ܢܝܵܢܹ̈ܐ. :ܐܲܝܟ ܕܲܠܥܘܼܪܵܐ ܒܲܕܪ ܐܸܢܘܿܢ ܠܣܸܕܩܸ̈ܐ ܦܠܝܼܓܹ̈ܐ\nܘܲܥܪܲܩܘ ܘܲܛܫܵܘ ܒܹܝܬܼ ܚܘܼܠܵܢܹ̈ܐ ܕܲܟܼܡܹܐܢܲܝܼ̈ܗܘܿܢ܀ :ܥܪܘܼܩܝܵܐ ܪܗܝܼܒܼܵܐ ܥܪܲܩܝ ܣܝܼܵܥܬܗ̈ܘܿܢ ܕܲܒܼܢܿܝܼ ܛܘܼܥܝܲܝ\nܡ̣ܢ ܩܕܼܵܡ ܓܲܒܼܪܵܐ ܕܿܡܼܬܲܪܓܡ ܗ̄ܘ̣ܵܐ ܫܪܵܪܵܐ ܕܲܟܼܝܵܐ. :ܫܪܵܪܵܐ ܕܲܟܼܝܵܐ ܫܡܲܥܘ ܕܲܓܵܠܹ̈ܐ ܡ̣ܢ ܫܲܪܝܼܪܹ݁ܐ\nܘܙܵܥܘ ܘܐܸܬܼܒܲܠܗܘܿܢ ܐܲܝܟ ܝܵܠܸܕܬܼܵܐ ܕܚܲܣܢܗ̇ ܟܸܐܒܵܐ܀ :ܚܸܝܠ ܐܵܬܼܘܵܬܼܵܐ ܚܵܘܝܼ ܐܸܢܘܿܢ ܠܦܵܠܚܸ̈ܐ ܫܵܦ̈ܠܹܐ\nܘܲܫܕܵܘ ܙܲܝܢܵܐ ܕܝܘܼܠܦܵܢܲܝ̈ܗܘܿܢ ܘܲܥܪܲܩܘ ܥܲܪܛܸܠ. :ܐܘ ܟܡܵܐ ܕܚܝܼܠܵܐ ܚܲܝܠܵܐ ܕܚܲܝܠܹܗ ܠܦܵܠܚܵܐ ܕܪܘܼܚܵܐ\nܕܚܵܒܼܘ ܡ̣ܢ ܩܵܠܹܗ ܟܸܢ̈ܫܹܐ ܟܬܝܼܫܹ̈ܐ ܕܟܲܢܸܫܘ ܕܲܝܼܘܹ̈ܐ܀ :ܐܘ ܟܡܵܐ ܕܚܝܼܠ ܗ̄ܘ̣ܵܐ ܣܘܼܟܵܠ ܡܸ̈ܠܹܐ ܕܲܗܦܵܟܼܵܬܹ̈ܗ\nܕܲܡܦܲܪܣܹܐ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܨܢܥܵܬܹ̈ܗ ܕܟܼܠ ܝܘܼܠܦܵܢܝܼ̈ܢ.","english":"His voice was mighty as he cried out in their divisions, and they were unable to weary the hearing of the understanding of his words. By the understanding of his words the toiling demons were amazed, wondering what this was, that a human being should move them with his voice. Great wonder seized the Creator at the doors of his house, and demons and physicians hid from the sound of their utterances. Demons and physicians heard the sound of the sweet voice, and they grew weary and came and set up a chair opposite his words. The flood of spiritual words flowed from his mouth, and like a torrent it swept away the power of the heretics. In the likeness of ships, Arians and Eunomians floated, and with them perished the Domaritae and the Paulicians. Like a fire in a field, they went out to the divided sects, and they fled and hid in the holes of their falsehoods. A fearful flight fled the ranks of the seekers of error from before the man who was interpreting the pure truth. The pure truth the liars heard from the truthful, and they trembled and were confounded like a woman in the pain of her childbirth. The power of the signs showed them to the toiling servants, and they cast down the weapon of their teaching and fled naked. O how mighty was the power of his strength for the servant of the Spirit, that from his voice the toiling labors that had wearied the demons hid! O how mighty was the understanding of the words of his transformations, which scattered the little ones of the teachings of all his schools!","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܐܕܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ","severity":"info","text":"The pairing 'demons and physicians' (šēdē w-āsē) is unusual; 'physicians' may be a metaphor for false teachers or healers of souls, a common trope in Syriac polemic.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܘܼܡܵܪ̈ܲܝܼܛܹܐ ܘܦܸܘܠܘ̈ܢܝܵܢܹ̈ܐ","severity":"info","text":"The Domaritae and Paulicians are heretical groups; the Paulicians were a dualist sect active in the Syriac-speaking world, often linked to Manichaeism.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܟܡܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The repeated exclamation 'O how mighty' (ʾaw kmā d-ḥaylā) marks a rhetorical climax, emphasizing the power of Theodore's voice and teaching.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܘܼܟܵܠ ܡܸ̈ܠܹܐ ܕܲܗܦܵܟܼܵܬܹ̈ܗ","severity":"info","text":"The phrase 'understanding of the words of his transformations' (sukkal mellē d-hpākāteh) likely refers to Theodore's exegetical method of interpreting Scripture typologically or allegorically.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܡܘܼܬ ܓܸܦܹ̈ܐ","severity":"caution","text":"The simile 'in the likeness of ships' (ba-dmūt gappē) is ambiguous: it may mean heretics 'floated' like ships on a flood of words, or that they were carried away; the text does not specify agency.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Creator' (bārōyā) in line 3 is unclear—possibly God, but more likely a title for Theodore as a spiritual creator.","The phrase 'the little ones of the teachings' (zʿay ṣʿāṯeh) may refer to minor doctrines or to junior disciples."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܐܘܿ ܟܡܵܐ ܡܗܝܼܪ ܗ̄ܘ̣ܵܐ ܗܵܘܢܵܐ ܕܬܲܩܢܵܐ ܡ̣ܢ ܟܠ ܕܲܡ̣ܗܝܼܪ\nܕܵܠܵܐ ܫܒܲܩ ܡܸܕܡ ܕܲܡܚܲܦܲܝ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܓܠܵܐ ܘܚܵܘܝܹܗ܀ :ܐܘܿ ܟܡܵܐ ܥܪܝܼܡ ܗ̄ܘ̣ܵܐ ܠܡܸܒܨܵܐ ܣܸܦܪܸ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ\nܕܦܫܸܩ ܩܵܠܹ̈ܐ ܕܢܲܒܝܼܘܼܬܼܵܐ ܘܕܲܫܠܝܼܚܘܼܬܼܵܐ. :ܐܘ ܟܡܵܐ ܪܗܸܛܘ ܗ̄ܘ̣ܵܘ ܙܵܘܥܲܝ̈ ܢܲܦܫܹܗ ܥܲܡ ܗܲܕܵܡܵܘ̈ܗܝ\nܘܣܲܝܟܹܗ ܠܪܲܗܛܵܐ ܕܟܼܠܗܘܿܢ ܣܸܦܪܹ̈ܐ ܠܓܵܘܼ ܡ̣ܢ ܡܸܠܵܘ̈ܗܝ܀ :ܐܘܿ ܠܗܝ̇ ܢܲܦܫܵܐ ܡܗܝܼܪܲܬܼ ܗܵܘܢܵܐ ܘܩܫܝܲܬܼ ܚܲܝܠܵܐ\nܕܚܸܣܢܲܬ̤ ܘܲܙܟܲܬ̤ ܠܲܬܼܪܹܝܢ ܩܸܐܪ̈ܣܹܐ ܕܫܸܐܕܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ. :ܠܫܸܐܕܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܙܟܼܵܐ ܐܲܬܠܹܝܼܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܠܵܐ ܐܸܬܪܦܝܼ ܡ̣ܢ ܟܠ ܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܟܠ ܚܲܫܝܼܢ܀ :ܢܝܼܫܵܐ ܬܪܲܝܼܨܵܐ ܩܒܲܥ ܒܲܒܼܪܝܼܬܼܵܐ ܠܲܩܪ̈ܲܒܼܬܵܢܹܐ\n:ܕܢܸܗܘܘܿܢ ܚܵܢܹܝܢ ܠܕܸܚܠܲܬܼ ܩܘܼܫܬܼܵܐ ܒܕܘܼܡܝܵܐ ܕܝܼܠܹܗ\n:ܡܸܠܚܵܐ ܘܢܘܼܗܪܵܐ ܗܘ̤ܵܘ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܐ\nܘܝܼܠܲܦܘ ܐ̄ܢܵܫ̈ܐ ܠܲܡܲܕܵܟܼܘܼ ܠܲܒܫܲܝ̈ ܐ̄ܢܵܫܵܐ܀ :ܛܲܥܡܵܐ ܛܵܒܼܵܐ ܩܢܵܬ̤ ܐ̄ܢܵܫܘܼܬܼܵܐ ܒܝܲܕܼ ܣܘܼܟܵܠܵܘ̈ܗܝ\nܘܫܵܛܲܬ̤ ܘܲܫܕܲܬ̤ ܠܲܗܦܝܼܟܼܘܼܬܼܵܐ ܕܕܚܸܠܲܬ̤ ܫܹܐܕܹ̈ܐ. ܠܗܵܢܵܐ ܓܲܒܼܪܵܐ ܓܢܒܵܪ ܚܲܝܠܵܐ ܘܲܡܗܝܼܪ ܗܵܘܢܵܐ. ܣܢܵܐܘܼܗܝ ܐ̄ܢܵܫ̈ܐ ܣܲܢܝܲܝ ܢܲܦܫܵܐ ܘܡܲܠܝܲܝ ܚܘܼܬܼܪܵܐ܀ :ܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܣܵܡܬܹܗ ܕܢܸܗܘܹܐ ܟܵܪܘܿܙ ܩܘܼܫܬܼܵܐ\nܘܣܲܟܼ̈ܠܹܐ ܩܪܵܐܘܼܗܝ ܦܠܝܼܓܼ ܪܸܥܝܵܢܵܐ ܘܡܲܠܸܦ ܙܐܦܵܐ. :ܐܘܿ ܠܗܲܦܟܼܵܝܹ̈ܐ ܟܡܵܐ ܗܲܦܟܼܵܝܵܐ ܗܲܦܟܼܵܝܵܐ ܗܲܦܟܼܵܝܘܼܬܼܗܘܿܢ\nܕܲܠܢܲܗܝܼܪܵܐ ܩܪܵܐܘܼܗܝ ܚܸܫܟܵܐ ܘܚܸܫܟܵܐ ܢܘܼܗܪܵܐ܀ :ܠܘܵܝܵܐ ܕܡܸܠܬܼܵܐ ܕܲܢܒܝܼܘܼܬܼܵܐ ܫܵܘܹܝܢ ܥܲܛ̈ܠܹܐ\nܕܲܗܦܲܟܼܘ ܛܲܟܼܣܵܐ ܕܬܩܝܼ̈ܢܬܼܵܐ ܠܗܲܦܟܼܵܝܵܬܼܵܐ.","english":"Oh how skilled was the swiftness of the exposition beyond all that is skilled, leaving nothing that it concealed without revealing and showing it. Oh how clever he was at interpreting the divine books, distinguishing the voices of prophecy and apostleship. Oh how his mental faculties raced with his members, and he directed the course of all the books toward his words. Oh that swift and hard-strung soul of the exposition, which vanquished and conquered both ranks of demons and men. He conquered demons and men, the athlete of righteousness, and was not distracted from any contest with every difficult one. He set a straight contest in creation for the battles, that they might live in fear of truth in his likeness. Salt and light were his words among the nations, and men learned to purify the garments of humanity. He cut a good taste for humanity by his intellects, and he cast down and overthrew the perversity of the fear of demons. For this man, strength and swiftness of exposition were mighty. Men sought him to help the soul and fill the void. The word of truth made him a herald of truth, and the foolish called him divided in mind and a teacher of falsehood. Oh how perverse are the perverters of their perversity, who called the luminous one darkness and darkness light. Woe to the word of prophecy that equates with the unjust, who overturned the order of the expositions into perversities.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܵܘܢܵܐ","severity":"info","text":"The term ܗܵܘܢܵܐ (hāwṯā) is rendered 'exposition' in the English draft, but it can also mean 'discourse' or 'homily'. In Narsai's context, it likely refers to his exegetical or homiletic activity.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܸܐܪ̈ܣܹܐ","severity":"info","text":"The word ܩܸܐܪ̈ܣܹܐ (qērsē) is a Greek loanword (χοῖρος) meaning 'ranks' or 'groups', here used for 'ranks of demons and men'. It reflects the liturgical or military imagery common in Syriac literature.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܠܹܝܼܛܵܐ","severity":"info","text":"The term ܐܲܬܠܹܝܼܛܵܐ (athlēṭā) is a Greek loanword (ἀθλητής) meaning 'athlete' or 'combatant', used here metaphorically for the righteous one as an 'athlete of righteousness'. This imagery is common in Syriac ascetic and martyrological literature.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܟܡܵܐ","severity":"info","text":"The repeated exclamation ܐܘܿ ܟܡܵܐ ('Oh how') marks a series of rhetorical exclamations that structure the passage as a laudatory encomium, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܠܝܼܓܼ ܪܸܥܝܵܢܵܐ","severity":"info","text":"The phrase ܦܠܝܼܓܼ ܪܸܥܝܵܢܵܐ ('divided in mind') reflects accusations of heresy or doctrinal division that Narsai faced, likely from opponents within the Church of the East or from Miaphysite circles.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܠܚܵܐ ܘܢܘܼܗܪܵܐ","severity":"info","text":"The phrase ܡܸܠܚܵܐ ܘܢܘܼܗܪܵܐ ('salt and light') is a biblical echo (cf. Matt 5:13-14) but is not a direct quotation; it is a metaphorical pairing common in Syriac exegesis. The English draft's rendering as 'salt and light' is appropriate.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man' praised is not explicitly named in this passage, but context from the work suggests it is likely one of the 'Three Doctors' (probably Narsai himself or a figure like Ephrem or Jacob).","The phrase 'swiftness of the exposition' (ܗܵܘܢܵܐ) could refer to the speed of delivery or the intellectual agility of the speaker."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܠܗܲܦܟܼܵܝܵܬܼܵܐ ܪܚܸܡܘ ܗܲܦܟܼܵܝܹ̈ܐ ܣܲܢܝܲܝ̈ ܢܲܦܫܵܐ\nܘܲܣܩܲܪܘ ܘܲܣܢܵܘ ܠܐ̄ܢܵܫ̈ܐ ܪ̈ܵܚܸܡܸܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ܀ :ܗܲܝܡܵܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܙܕܲܟܼܝܵܐ ܐܲܟܼܪܸܙܘ ܟܸܐܢܸ̈ܐ\nܕܝܼܘܿܕܘܿܘܿܣ ܘܬܐܕܘܿܪܘܿܣ ܘܥܲܡ ܢܸܣܛܘܿܪܝܼܣ. :ܒܲܬܸܠܵܬܲܝ̈ܗܘܿܢ ܚܵܘܝܲܬ ܚܲܝܠܵܗ̇ ܬܠܝܼܬܵܘܬܼܵܐ\nܘܐܲܠܦܲܬ̤ ܐܸܢܘܿܢ ܠܡܸܣܬܲܪ ܒܸܕܝܐ ܕܝܘܼܠܦܢ ܛܘܼܥܝܲܝ܀ :ܟܵܗܢܸ̈ܬ ܒܚܝܼܪܹ̈ܐ ܣܵܡܲܬ̤ ܐܸܢܘܿܢ ܒܟܲܪ̈ܟܹܐ ܬܠܵܬܼܵܐ\nܕܢܸܗܘܘܿܢ ܡܲܐܣܝܼܢ ܟܸܐܒܸ̈ܐ ܩܫܲܝ̈ܐ ܒܦܸܬܓܼܵܡܲܝ̈ܗܘܿܢ. :ܡܲܐܣܝܲܝ̈ ܐ̄ܢܵܫܵܐ ܗܘ̣ܵܘ ܫܲܪܝܼܪܹ̈ܐ ܒܟܼܠ ܟܲܪ ܕܲܗܘ̤ܵܘ\nܘܲܙܗܝܼܪܵܐܝܼܬܼ ܪܵܥ̣ܘ ܡܲܪܥܝܼܬܼܵܐ ܕܥܲܪ̈ܒܹܐ ܡܠܝܼܠܹ̈ܐ܀ :ܠܗܝ̇ ܒܲܪܬ ܩܵܠܵܐ ܕܲܠܘܵܬ ܫܸܡܥܘܿܢ ܫܡܲܥܘ ܟܲܫܝܼܪܹ̈ܐ\nܘܬܲܠܡܸܕܘ ܘܐܲܠܸܦܘ ܠܓܼܒܼܪܹ̈ܐ ܘܢܫܹ̈ܐ ܘܲܠܝܲܠܘܼ̈ܕܹܐ. :ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ ܓܲܡܪܘܼܗܝ ܠܲܫܡܵܐ ܕܫܸܡ ܪܵܥܝܼܘܼܬܼܵܐ\nܘܟܼܠܚܲܕ ܡܸܢܗܘܿܢ ܣܥܲܪ ܡܲܪܥܝܼܬܹܗ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ܀ :ܠܛܲܪܣܘܿܣܵܝܹܐ ܪܥ̣ܵܐ ܕܝܘܿܕܿܪܘܿܣ ܡܗܝܼܪ ܒܲܕܪܵܫܵܐ\nܚܲܟܹܡ ܐܸܢܘܿܢ ܠܡܸܫܪܵܐ ܩܸܛܪܹ̈ܐ ܕܗܲܪ̈ܵܛܝܼܩܹܐ. :ܠܡܲܦܣܘܿܣܛܵܝܹ̈ܐ ܪܥ̣ܵܐ ܬܹܐܵܕܘܿܪܘܿܣ ܒܲܕܹܩ ܐ̄ܪ̈ܵܙܹܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܲܡܚܵܪ ܫܲܦܝܼܪ ܒܲܕܠܵܐ ܓܿܠܝܵܢ܀ :ܠܒܘܿܙܵܢܛܵܝܹ̈ܐ ܪܥ̣ܵܐ ܢܸܣܛܘܿܪܝܼܣ ܚܲܪܝܼܦ ܙܵܘܥܹܗ\nܘܚܲܟܸܡ ܐܸܢܘܿܢ ܠܡܹܐܪܲܥ ܩܸܐܪܣܵܐ ܕܥܲܡ ܗܹܪܹ̈ܣܝܼܣ. :ܡܕܝܼܢܲܬ ܡܲܠܟܹ̈ܐ ܡܛܵܬܹܗ ܠܬܲܩܢܵܐ ܠܲܡܕܲܒܵܪܘ\nܠܲܦܘܼܬ ܕܲܪܓܹܗ ܚܵܘܝܼ ܦܸܐܪܹ̈ܐ ܕܡܲܠܦܵܢܘܼܬܹܗ܀ :ܚܲܟܝܼܡܵܐܝܼܬܼ ܒܢܵܝܗܝ ܠܲܫܪܵܪܵܐ ܕܡܸܠܲܬܼ ܩܘܼܫܬܵܐ\nܕܠܵܐ ܢܙܝܼܥܘܼܢܵܝܗܝ ܡܲܫܒܹ̈ܐ ܫܓܼܝܼ̈ܫܹܐ ܕܗܲܪ̈ܵܛܝܼܩܹܐ.","english":"They loved the perversions, the perverters of the soul, and they rejected and despised the faithful of the faith. The faith that cannot be stained they proclaimed, the priests of Diodore, Theodore, and with them Nestorius. Through their threefold teaching, the power of the Trinity was shown, and it taught the way to discern the hidden error of false teaching. You placed the gaze upon the threefold circles, which healed severe pains through their words. They were true healers of men in every age, and they brightly tended the flock of eloquent Arabs. The worthy ones heard the voice that was for the hearing, and they taught and instructed men, women, and children. Through their deeds they completed the name of the name of the pastorate, and each of them tended his flock without blemish. For the Tarsians, Theodore, skilled in discourse, was a shepherd; he was wise in loosening the knots of the heretics. For the Mopsuestians, Theodore, a shepherd, examined the mysteries and taught the way to discern clearly without concealment. For the Constantinopolitans, Nestorius, sharp in his movement, was a shepherd; and he was wise in breaking the pride of the heresies. The cities of kings reached the sound of his governance, to show the fruits of his teaching according to his rank. Wisely he sought the truth of the word of righteousness, whose disturbances the confused ones of the heretics do not disturb.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܲܦܟܼܵܝܵܬܼܵܐ","severity":"info","text":"The Syriac term ܗܲܦܟܼܵܝܵܬܼܵܐ (happāyātā) means 'perversions' or 'inversions,' likely referring to heretical teachings that twist orthodox doctrine. The following phrase ܗܲܦܟܼܵܝܹ̈ܐ ܣܲܢܝܲܝ̈ ܢܲܦܫܵܐ ('perverters of the soul') identifies those who promote such errors.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܿܕܘܿܘܿܣ ܘܬܐܕܘܿܪܘܿܣ ܘܥܲܡ ܢܸܣܛܘܿܪܝܼܣ","severity":"info","text":"The passage names Diodore (of Tarsus), Theodore (of Mopsuestia), and Nestorius as the 'priests' who proclaimed the faith. These three figures were central to the Antiochene theological tradition and were later condemned as heretics at the Council of Ephesus (431) and the Second Council of Constantinople (553).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܟܲܪ̈ܟܹܐ","severity":"info","text":"The passage employs a tripartite structure, describing each of the three doctors (Diodore, Theodore, Nestorius) as a shepherd for a specific community: Tarsians, Mopsuestians, and Constantinopolitans. This mirrors the threefold teaching (ܬܠܝܼܬܵܘܬܼܵܐ) mentioned earlier, reinforcing the unity of their doctrine.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܲܪ̈ܒܹܐ ܡܠܝܼܠܹ̈ܐ","severity":"info","text":"The phrase ܥܲܪ̈ܒܹܐ ܡܠܝܼܠܹ̈ܐ ('eloquent Arabs') likely refers to the Christian Arab communities, possibly the Lakhmids or Ghassanids, who were known for their rhetorical culture and adherence to the Church of the East. This reflects the historical spread of Antiochene theology among Arab Christians.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܫܡܵܐ ܕܫܸܡ ܪܵܥܝܼܘܼܬܼܵܐ","severity":"caution","text":"The phrase ܠܲܫܡܵܐ ܕܫܸܡ ܪܵܥܝܼܘܼܬܼܵܐ ('the name of the name of the pastorate') is redundant or possibly corrupt. The English draft renders it as 'the name of the name of the pastorate,' but the Syriac may involve a scribal error or a rhetorical doubling for emphasis. The intended sense is likely 'the reputation of the pastoral office.'","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܗܲܪ̈ܵܛܝܼܩܹܐ","severity":"info","text":"The term ܗܲܪ̈ܵܛܝܼܩܹܐ (hārāṭīqē) is a Syriac loanword from Greek αἱρετικοί (hairetikoi), meaning 'heretics.' Its use here underscores the polemical context: Narsai defends the three doctors against accusations of heresy, a stance characteristic of the Church of the East's later veneration of Theodore and Nestorius.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'eloquent Arabs' (ܥܲܪ̈ܒܹܐ ܡܠܝܼܠܹ̈ܐ) is not specified; it may refer to specific Christian Arab tribes or be a general epithet. The phrase 'the name of the name of the pastorate' (ܠܲܫܡܵܐ ܕܫܸܡ ܪܵܥܝܼܘܼܬܼܵܐ) is ambiguous and may be a scribal corruption or a rhetorical figure."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܗܲܪ̈ܛܝܼܩܹܐ ܣܢܵܐܘܼܗܝ ܡܲܓܢ ܠܪܵܚܸܡ ܩܘܼܫܬܼܵܐ\nܘܪܲܟܸܒܼܘ ܦܘܼܪ̈ܣܹܐ ܕܟܲܕܵܒܼܘܼܬܵܐ ܠܘܼܩܒܼܵܠ ܡܸܠܵܘ̈ܗܝ܀ :ܦܘܼܪ̈ܣܹܐ ܨܢܝܼ̈ܥܹܐ ܚܫܲܠܘ ܩܲܝܢܵܝܹ̈ܐ ܙܹܐܦܵܢܵܝܹ̈ܐ\nܕܢܹܐܣܪܘܿܢ ܡܸ̈ܠܹܐ ܕܠܵܐ ܡܸܬܠܲܒܼ̈ܟܵܢ ܒܐܝܼܕܵܐ ܕܙܹܐܦܵܐ. :ܙܹܐܦܵܢܵܐܝܼܬ ܣܵܥ̣ܘ ܡܲܪ̈ܵܚܹܐ ܥܲܠ ܫܲܪ̈ܝܼܪܹ̈ܐ\nܘܲܕܠܵܐ ܥܸܠܬܼܵܐ ܩܛܲܪܘ ܥܸܠܬܼܵܐ ܕܲܓܵܠܵܬܵܐ܀ :ܣܵܗ̈ܕܹܐ ܕܫܘܼܩܪܵܐ ܓܒܼܵܘ ܫܲܩܵܪܹ̈ܐ ܒܕܝܼܢܹܗ ܕܟܹܐܢܵܐ\nܒܗ̇ܘ ܐܸܣܟܹܝܡܵܐ ܕܥܸܒܕܲܬ̤ ܐܝܼܙܒܹܝܠ ܒܕܝܼܢܹܗ ܕܢܵܒܼܘܼܬܼ. :ܐܲܢ̄ܬܬܵܐ ܩܛܵܠܬܹܗ ܠܢܵܒܼܘܼܬ ܟܹܐܢܵܐ ܡܛܠ ܟܲܪܡܹܗ\nܘܲܠܫܲܪܝܼܪܵܐ ܢܸܫܹ̈ܐ ܪܲܕܦܵܝܗܝ ܡ̣ܢ ܟܵܗܢܘܼܬܹܗ܀ ܢܸܫܹ̈ܐ ܐܲܓܼܪܘ ܟܵܗܢܹ̈ܐ ܕܙܹܐܦܵܐ ܒܕܝܼܢܵܐ ܕܙܹܐܦܵܐ:\nܘܲܥܒܲܕܘ ܐܸܢܘܿܢ ܐܣܟܘܵܠܲܣܛܝܼ̈ܩܹܐ ܕܕܲܓܵܠܘܼܬܼܵܐ. :ܒܕܲܗܒܼܵܐ ܙܲܒܼܢܘܗܝ ܠܩܘܼܫܬܐ ܕܲܟܼܝܵܐ ܕܠܵܐ ܡܸܙܕܲܒܲܢ\nܘܒܹܝܬܼ ܙܵܒܼܢܵܐ ܠܲܡܙܲܒܢܵܢܵܐ ܛܠܡܘ ܠܟܸܐܢܹ̈ܐ܀ :ܟܸܣܦܵܐ ܚܲܪܫܵܐ ܕܲܚܩܹܗ ܠܟܹܐܢܵܐ ܠܒܲܪ ܡ̣ܢ ܫܲܝܢܵܐ\nܘܟܲܕ ܛܵܒܼ ܚܲܪܫܵܐ ܗ̄ܘ̣ ܐܲܪܝܼܡ ܩܵܠܹܗ̇ ܥܲܠ ܟܹܐܢܘܼܬܵܐ. :ܐܘ ܠܟܹܐܢܘܼܬܐ ܟܡܵܐ ܐܸܫܬܲܬܼܩܲܬ̤ ܡ̣ܢ ܬܲܒܼܥܵܬ̈ܗ̇\nܘܠܵܐ ܐܲܟܸܣܬܹܗ ܠܙܹܐܦܵܐ ܓܲܠܝܵܐ ܐܲܝܟ ܕܵܡܲܥܕܵܐ܀ :ܐܘܿ ܟܡܵܐ ܪܲܒ ܗ̄ܘ̣ܵܐ ܥܵܘܠܵܐ ܕܐܥܘܸܠ ܟܵܗ̈ܢܹܐ ܒܟܵܗܢ̈ܐ\nܘܠܵܐ ܙܵܥܘ ܘܲܕܚܸܠܘ ܡ̣ܢ ܡܵܗܢܘܼܬܐ ܕܿܡܟܲܗܢܝܼܢ ܗ̄ܘ̣ܵܘ. :ܬܵܘ ܟܹܝܬ ܟܵܗܢܹ̈ܐ ܚܙ̣ܵܘ ܡ̇ܢ ܥܸܒܼܕܲܬ̤ ܡܸܥܲܬ̤ ܟܵܗܢܹ̈ܐ\nܕܕܚܸܩܲܬ̤ ܟܵܗܢܵܐ ܡ̣ܢ ܟܵܗܢܘܼܬܐ ܥܵܘܠܵܐܝܼܬܼ܀","english":"The heretics despised the lover of truth and mounted steeds of falsehood against his words. They fashioned twisted steeds, the perverters of the soul, to bind words that cannot be stained in the hand of perversion. Perversely, they drove the maddened against the true and without cause they bound a cause of deceit. They chose false witnesses, the liars, in the vineyard of the priest, in the same manner as the deed of Jezebel in the vineyard of Naboth. The woman killed Naboth the priest because of his vineyard, and the true one’s vines she drove from his priesthood. The priests of perversion hired vines in the vineyard of perversion and made them scholastics of falsehood. With gold they bought the pure truth that cannot be bought, and in the house of purchase they wronged the priests for the buyer. The silver of the magician bought the priest beyond measure, and when the magician was good, he raised his voice against the priesthood. O, how the priesthood was silenced from its pursuits, and it did not conceal the open perversion like a stain. O, how great was the iniquity that entered priests among priests, and they did not tremble nor fear the priesthood that they were clothed in. Then the priests saw what the priests of the iniquitous priesthood had done from the priesthood.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Jezebel / Naboth","severity":"info","text":"The allusion to Jezebel and Naboth (1 Kings 21) frames the opponents as usurpers who, like Jezebel, use false accusations and murder to seize rightful property—here, the 'vineyard' of the priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܟܘܠܐܣܛܝܩܐ (eskolastīqē)","severity":"info","text":"The Greek loanword σχολαστικός (scholastikos) here denotes 'scholastics' or 'disciples' of a school, likely the School of Edessa or Nisibis, associated with the Antiochene exegesis of Diodore, Theodore, and Nestorius.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vineyard of Naboth","severity":"info","text":"The narrative of Naboth’s vineyard (1 Kings 21:1–16) is invoked to compare the persecution of orthodox priests to Naboth’s murder, with the 'woman' (Jezebel) representing heretical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'priest' and 'vineyard'","severity":"info","text":"The passage builds a sustained metaphor of viticulture and priesthood, repeating 'priest' (ܟܗܢܐ) and 'vineyard' (ܟܪܡܐ) to emphasize the corruption of ecclesiastical office by heretical forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܓܥ (maggāʿ)","severity":"caution","text":"The Syriac ܡܲܓܥ (maggāʿ) is ambiguous: it could mean 'magician' or 'sorcerer' (as in the English draft) or be a variant of ܡܲܓܪ (maggār, 'deceiver'). The context of bribery supports the reading 'magician' as a figure of false power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'woman' (Jezebel) is clear from the biblical reference, but whether it points to a specific contemporary figure (e.g., Empress Eudocia or Pulcheria) is not explicit.","The phrase 'silver of the magician' may be a metaphor for heretical wealth or a specific historical bribery, but the text does not specify."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܡܲܪܵܚܐܝܼܬܼ ܠܟܹܐܢܵܐ ܕܲܚܩܘܼܗܝ ܡ̣ܢ ܟܵܗܢܘܼܬܗ\n:ܘܠܵܐ ܟܹܐܢܵܐܝܬ ܓܙܲܪܘ ܘܲܫܕܵܐܘܼܗܝ ܠܐܸܟܣܘܿܪܝܵܐ\n:ܘܐܸܢ ܐܝܼܬܼ ܕܵܐܡ̇ܪ ܕܠܵܘ ܟܸܐܢܵܐܝܼܬܼ ܐܸܡܪܸܬ ܗܵܠܹܝܢ\nܢܚܵܘܹܐ ܒܓܼܠܝܵܐ ܘܐܵܢܵܐ ܦܵܪܲܥܢܵܐ ܚܵܘܒܲܬ ܡܸܠܲܝ̈܀ :ܬܵܐ ܚܵܘܵܐ ܠܝܼ ܓܲܒܼܪܵܐ ܕܕܵܐܸܢ ܠܘܼܩܒܼܵܠ ܡܸܠܲܝ̈\nܕܡܵܢܲܐ ܗ̣ܝ ܥܸܠܬܐ ܕܚܲܝܵܒܼܘܼܬܹܗ ܕܗܵܢܵܐ ܓܼܒܼܪܵܐ. :ܓܠܝ ܘܒܲܕܸܩ ܠܝܼ ܙܢܵܐ ܕܣܲܟܼܠܘܼܬܹܗ ܢܗܲܝܼܪܵܐܝܼܬܼ\nܘܫܲܠܸܡ ܐ̄ܢܵܐ ܠܵܟ ܕܫܲܦܝܼܪ ܚܝܒܿܬ ܠܐܲܝܢܵܐ ܕܐܲܣܟܸܠ܀ :ܠܲܡܨܲܚܝܵܢܵܘ̈ܗܝ ܐܸܡܪܸܬ ܗܵܠܹܝܢ ܘܬܘܼܒܼ ܐܵܡܲ݁ܪ ܐ̄ܢܵܐ\nܕܿܢܚܵܘܘܿܢ ܠܲܢ ܙܢܵܐ ܕܣܲܟܼܠܘܼܬܼܵܐ ܕܐܸܬܼܚܲܝܲܒܼ ܒܵܗ̇. :ܠܲܝܬ ܟܝܼܬܼ ܕܲܡܨܐ ܕܢܹܐܡܲܪ ܡܸ̈ܠܹܐ ܠܘܼܩܒܼܵܠ ܡܸܠܲܝ̈\nܒܲܕܠܵܐ ܝܵܕܲܥ ܠܡܸܪܕܵܐ ܒܐܘܼܪܚܵܐ ܕܦܘܼܢܵܝ ܡܸ̈ܠܵܐ܀ :ܠܵܐ ܝܵܕܥܝܼܢ ܐܢܬܘܿܢ ܠܲܡܪܲܟܵܒܼܘܼ ܦܝܵܣܵܐ ܕܡܸ̈ܠܸܐ\nܐܸܢ ܨܵܒܹܝܢ ܐ̄ܢܬܘܿܢ ܫܡ݂ܲܥܘ ܡܸܢܝ ܘܐܹܡܲܪ ܕܠܵܐ ܝܵܕܥܝܼܢ ܐ̄ܢܬܘܿܢ. :ܘܐ̄ܢܵܐ ܐܵܡ̇ܪ ܐ̄ܢܵܐ ܕܡܵܢܵܐ ܗܝ̣ ܥܸܠܬܹܗ ܕܗܵܢ ܬܲܟܼܬܼܘܼܫܵܐ\nܘܡ̣ܢ ܐܲܝܟܵܢ ܢܒܲܥ ܡܹܐܟܲܠܩܲܪܨܵܐ ܕܥܲܠ ܗܵܢ ܓܲܒܼܪܵܐ܀ :ܚܣܵܡܵܐ ܒܝܼܫܵܐ ܕܐ̄ܢܵܫ̈ܐ ܒܝܼܫܹ̈ܐ ܣܢܵܝܗܝ ܠܲܬ̣ܪܝܼܨܵܐ\nܡܛܠ ܥܸܠܬܵܐ ܕܗܲܝܡܵܢܘܬܵܐ ܕܬܲܪܓܸܡ ܫܲܦܝܼܪ. :ܪܹܫܵܐ ܕܡܸܨܪܝܼܢ ܟܪܝܼܗ ܗ̄ܘ̣ܵܐ ܘܲܢܣܝܼܣ ܒܗܵܢܵܐ ܫܲܪܒܵܐ\nܘܕܲܫܡܲܥ ܩܵܠܵܐ ܕܓܵܙܲܪ ܟܸܐܒܹܗ ܛܲܢ ܘܐܸܬܼܥܲܙܲܙ܀ :ܓܙܵܪܵܐ ܕܡܸܠܬܹܗ ܕܡܲܐܣܹܐ ܫܲܦܝܼܪ ܚܙܵܐ ܡܸܨܵܪܵܝܵܐ\nܘܠܵܐ ܫܸܦܪܲܬ̤ ܠܹܗ ܡܸܠܬܐ ܕܡܵܠܝܵܐ ܙܢܲܝ̈ ܚܘܼܠܹܡܵܢܵܐ. :ܠܡ̇ܢ ܠܲܡ ܡܲܟܼܪܸܙ ܬܪܹܝܢ ܫܘܼܡܵܗܹ̈ܐ ܡܸܠܬܐ ܘܦܲܓܪܵܐ\nܘܥܲܠ ܡ̇ܢ ܩܵܪܹܐ ܡܸܠܬܐ ܕܡܘܼܬܐ ܕܥܲܒܼܕܵܐ ܘܕܥܵܒܘܿܕܼܵܐ܀","english":"Rashly he approached the cup of his pain from his priesthood, and not painfully did he cut and cast it to the ground. And if someone says that I did not speak painfully these words, let him show openly, and I will pay the penalty of the words. Come, show me the man who dares against the words, what is the cause of his condemnation, this man. Reveal and examine for me the error of his folly, and helpfully I will deliver to you that you have rightly convicted him who erred. To your mockers I spoke these words, and again I say, I will show you the error of the folly of which he was convicted. There is no one who can speak words against the words without knowing how to tread the path of the solution of words. You do not know how to mount the saddle of words. If you wish, hear from me and say that you do not know. And I say, I will say what is the cause of this confusion, and from where does the slanderer seek against this man. An evil end of evil men, their support of the righteous, because of the cause of the faith which translates well. The head of Egypt was sick and was established in this manner, and when he heard the voice that cut his pain, he was strengthened. The cutting of his word which heals well, the Egyptian saw, and the word of the one full of the limbs of health did not please him. Why does he not proclaim two names, word and body, and why does he call the word the death of the maker and the made?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܸܐܢܵܐ","severity":"info","text":"The Syriac ܟܸܐܢܵܐ (pain) is used twice in the first line with different adverbs: ܡܲܪܵܚܵܐܝܼܬ (rashly) and ܠܵܐ ܟܹܐܢܵܐܝܼܬ (not painfully). The contrast underscores the heretics' reckless approach to the priest's suffering.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܲܝ̈","severity":"info","text":"The term ܡܸܠܲܝ̈ (words) appears repeatedly, often in a technical sense referring to theological doctrines or scriptural interpretations. The speaker challenges opponents to engage with these 'words' properly.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܪܹܫܵܐ ܕܡܸܨܪܝܼܢ","severity":"info","text":"The 'head of Egypt' likely refers to the Patriarch of Alexandria, a key figure in the Christological controversies of the 5th–6th centuries. Narsai, as a proponent of the Antiochene school, often engaged with Egyptian (Alexandrian) theology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of heretical attack to a direct rhetorical challenge, marked by imperatives ('Come, show me') and a series of questions. The structure reflects a forensic or disputational style common in Narsai's works.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܲܟܼܬܼܘܼܫܵܐ","severity":"caution","text":"The word ܬܲܟܼܬܼܘܼܫܵܐ (confusion) is rare and may be a scribal error or a hapax legomenon. The context suggests it refers to doctrinal confusion or disorder, but the exact nuance is uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' (ܡܸܨܵܪܵܝܵܐ) is not specified; it may refer to a specific theologian or a generic representative of Alexandrian Christology.","The phrase 'word and body' (ܡܸܠܬܐ ܘܦܲܓܪܵܐ) likely alludes to the miaphysite vs. dyophysite debate, but the exact referent is unclear without further context."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܠܡ̇ܢ ܠܵܐ ܐܡ̇ܪ ܕܐܸܡܵܐ ܗ̄ܝ̣ ܡܲܪܝܼܡ [...] ܕܐܲܠܵܗܘܼܵܬܐ\nܕܝܼܠܕܲܬ̤ ܠܐܝܼܬܝܵܐ ܒܸܣܪ̈ܢܵܐܝܼܬܼ ܒܲܕ ܗܘ̤ܵܐ ܒܸܣܪܵܐ. :ܗܵܕܲܐ ܗܝ̣ ܥܸܠܬܐ ܕܚܲܣܵܡܘܼܬܹܗ ܕܐܵܓܸܒܼܛܵܝܵܐ\nܘܡܸܛܠ ܗܵܕܹܐ ܣܢܵܝܗܝ ܠܲܬܿܪܝܼܨܵܐ ܐܲܝܟ ܕܠ̣ܒܼܝܵܫܐ܀ :ܚܣܵܡܵܐ ܫܓܼܪܹܗ ܠܚܲܣܘܡܼܬܵܢܵܐ ܠܘܼܩܒܼܵܠ ܟܹܐܢܵܐ\nܕܡܛܠ ܡܛܵܝܗܝ ܕܿܢܕܲܒܲܪ ܡܕܝܼܢܲܬ ܡܲܠܟܹ̈ܐ. :ܡܘܼ̈ܟܼܠܸܐ ܕܢܸܟܼܠܵܐ ܚܫܲܠ ܚܲܣܵܡܵܐ ܒܲܢܟܼܝܼܠܘܼܬܹܗ\nܘܐܵܘܚܸܕ ܐܸܢܘܿܢ ܒܐܝܼܕܵܐ ܕܐ̄ܢܵܫ̈ܐ ܠܡܸܣܚܲܦ ܩܘܼܫܬܼܵܐ܀ ܟܢܘܼܫܝܵܐ ܕܙܹ̈ܐܦܵܐ ܟܲܢܸܫ ܘܐܝܼܬܝܼ ܥܲܠ ܫܲܪܝܼܪܵܐ. ܘܫܲܡܲܗ ܐܸܢܘܿܢ ܒܫܸܡ ܣܘܿܢܗܵܕܘܿܣ ܒܚܝܼܪܵܐ ܘܕܼܵܟܼܝܵܐ. :ܗܵܢܵܐ ܟܫܘܼܫܝܵܐ ܕܵܚܩܹܗ ܠܟܵܗܢܵܐ ܡ̣ܢ ܟܵܗܢܘܼܬܹܗ\nܒܫܵܘܬܵܦܘܼܬܵܐ ܕܢܸܫܹ̈ܐ ܕܥܲܕܲܪ ܠܫܸܟܼܠܵܐ ܕܟܼܵܗܢܹ̈ܐ܀ :ܗܵܕܹܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ ܕܐܸܬܼܚܲܝܲܒܼ ܒܵܗ̇ ܠܵܐ ܚܲܝܵܒܼܵܐ\nܘܲܢܦ̣ܩ ܛܸܒܵܐ ܕܚܲܝ̇ܒܼܘܼܬܹܗ ܕܲܓܵܠܵܐܝܼܬܼ. :ܦܲܚܹ̈ܐ ܢܟܼܝ̈ܠܐ ܛ̣ܡܲܪܠܗ ܢܟܼܝܼ̈ܠܹܐ ܠܕܼܟܹܐ ܢܲܦ̣ܫܵܐ\nܡܲܓܿܢ ܨܲܚܘܼܗܝ ܐܲܝܟ ܕܲܠܣܵܢܠ̇ܐ ܕܗܝܡܵܢܘܼܬܼܵܐ܀ ܗܵܐ ܚܵܘܝܬܼܵܐ ܠܥܸܠܬܼܵܐ ܕܕܼܝܼܢܹܗ ܕܓܲܒܼܪܵܐ ܛܠܝܡܼܵܐ. ܕܠܵܐ ܟܹܐܢܵܐܝܼܬܼ ܚܲܝܒܼܘܼܗܝ ܐܢܫ̈ܐ ܢܟܼܘܠܬ̈ܢܐ. :ܗܵܐ ܒܲܕܩܬܿܗ ܐܵܦ ܠܚܣܵܡܹܗ ܕܚܲܣܘܼܡܬܼܵܢܵܐ\nܕܡܲܓܿܢ ܛܲܠܡܹܗ ܠܟܼܵܗܢܵܐ ܦܐܲܝܵܐ ܒܲܕܼܠܵܐ ܦܲܐܝ̈ܢ܀ ܠܵܐ ܟܹܐܢܵܐ ܗܘ̣ܵܬܼ ܕܟܼܵܗܢܵܐ ܢܸܦܘܿܩ ܡ̣ܢ ܟܵܗܢܘܼܬܹܗ\nܘܠܵܐ ܙܵܕܸܩ̇ ܗ̄ܘ̣ܵܐ ܕܢܲܟܿܘܼܠܬܵܢܹ̈ܐ ܢܸܩܢܘܢ ܕܪܓܹܗ. :ܗܵܐ ܚ̣ܙܵܘ ܐܢܵܫ̈ܐ ܟܡܵܐ ܬܲܩܢ̈ܬܼܵܐ ܗܦܲܟ̣ܘ ܚܣܡ̈ܐ\nܘܚܘܪܘ ܘܐܸܬܼܒܲܩܘ ܕܟܼܡܵܐ ܒܝܼܫܵܐ ܚܵܣܘܿܡܘܼܬܼܵܐ܀ :ܗܵܐ ܐܸܬܼܓܲܠܝܬ̤ ܬܲܚܦܝܼܬܼ ܙܹܐܦܵܐ ܕܲܒܼܙܹܐܦܵܢܹ̈ܐ\nܕܠܵܐ ܟܹܐܢܵܐܝܼܬܼ ܬܒܲܥ̣ܘ ܟܹܐܢܘܼܬܼܵܐ ܒܕܼܝܼܢܵܐ ܕܦܣܩ̣ܘ.","english":"Why did he not say that Mary is the mother of God? [...] For she gave birth to the Being in a fleshly manner, and he was flesh. This is the cause of the envy of Agapetus, and because of this they deposed the righteous one as if he were a criminal. Envy drove his envious one against the priest, because of the arrival of the one who administered the kingdoms of kings. The envious one, with his power, shook the foundations of the whole, and took the staff in the hand of the laity to trample the truth. The dust of the envious ones stirred up and came upon the true one. And he named the staff with the name of Synod, a chosen and pure one. Behold, this dust cast down the priest from his priesthood, through the participation of the laity who helped the form of the priests. This is the cause for which the innocent one was condemned, and he unjustly received the penalty of his guilt. The powerful envious one buried the envious ones for the pure soul, while he displayed his zeal as if for the sake of the faith. Behold, I have shown the cause of the judgment of the unjust man, that the laity and the powerful condemned him without pain. Behold, I have also revealed the envy of the envious one, who unjustly condemned the worthy priest with unworthy things. It was not painful that the priest went out from his priesthood, nor was it fitting that the powerful ones should cut off his rank. Behold, see how many tumults the envious ones have stirred up, and they have seen and investigated how evil envy is. Behold, the hiddenness of the envious ones' envy has been revealed, that without pain they sought pain in the judgment they decreed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܪܝܼܡ","severity":"info","text":"The Syriac ܡܲܪܝܼܡ (Mary) is used here in a Christological context. Narsai contrasts the phrase “mother of God” (which he does not use) with the description “gave birth to the Being in a fleshly manner,” reflecting his dyophysite position.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܓܸܒܼܛܵܝܵܐ","severity":"info","text":"Agapetus (ܐܵܓܸܒܼܛܵܝܵܐ) is likely Agapetus of Hierapolis, a Miaphysite opponent of Narsai. The “envy” (ܚܲܣܵܡܘܼܬܹܗ) attributed to him reflects the polemical tone of Narsai’s defense of his own Christology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܘܿܢܗܵܕܘܿܣ","severity":"info","text":"The term ܣܘܿܢܗܵܕܘܿܣ (Synod) is used here with a negative connotation, as Narsai accuses his opponents of using the name of a synod to justify deposing a priest. This likely refers to the Second Council of Ephesus (449) or the Council of Chalcedon (451).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܕܹܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ","severity":"info","text":"The repeated phrase “This is the cause” (ܗܵܕܹܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ) structures the passage as a series of explanations for the condemnation of the “righteous one” and the “priest,” emphasizing Narsai’s rhetorical defense.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܸܡܵܐ ܗ̄ܝ̣ ܡܲܪܝܼܡ","severity":"caution","text":"The text has a lacuna after ܡܲܪܝܼܡ (Mary), indicated by the ellipsis in the Syriac. The English draft supplies “mother of God,” but the Syriac does not preserve the full phrase, so the reconstruction is uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܟܵܗܢܵܐ","severity":"info","text":"The figure of the “priest” (ܟܵܗܢܵܐ) deposed by laity and powerful figures likely refers to Narsai himself, who was forced to leave the School of Edessa and later became bishop of Nisibis. This passage reflects his own experience of ecclesiastical conflict.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the “righteous one” (ܬܪܝܼܨܵܐ) deposed is not explicitly named; it may be Narsai or another figure. The lacuna after ܡܲܪܝܼܡ leaves the Christological formula incomplete."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":":ܘܐܸܢ ܐܝܼܬܼ ܕܐܡ̇ܪ ܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܬܢܹܝ̇ܬܹܗ ܠܫܲܪܒܵܐ\nܢܹܐܡܲܪ ܠܝܼ ܗܘ̤ ܕܲ[ܒܼ] ܡ̇ܢ ܐܣܛܹܝ̇ܬܼ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ܀ :ܡܵܢܵܘ ܕܐܸܡ̇ܪܹܬ ܕܠܵܐ ܐܲܝܟ ܕܐܝܼܬܼܵܘܼܗܝ ܗܵܟܲܢ ܐܸܡ̇ܪܹܬܼ\nܢܚܵܘܹܐ ܒܓܸܠܝܵܐ ܟܠܡ̇ܢ ܕܐܝܼܬܼ ܠܹܗ ܡܸܠܬܐ ܓܠܝܼܬܼܵܐ. :ܠܲܝܬܿ ܠܵܟ ܓܲܒܼܪܵܐ ܕܗܦܸܟ ܡܸ̈ܠܹܐ ܠܘܼܩܒܲܠ ܡܸ̈ܠܲܝ\nܘܠܵܐ ܘܲܬܼܚܵܘܸܐ ܕܟܹܐܝܢ ܗ̄ܘ̣ ܕܝܼܢܵܐ ܕܚܲܝܒܹܗ ܠܟܹܐܢܵܐ܀ :ܘܢܸܗܘܸܐ ܕܐܵܡܲ̇ܪ [ܕ]ܗܵܐ ܐ̄ܢܵܐ ܟܵܗܢܵܐ ܓܲܙܪܘܼܗܝ ܠܕܼܝܼܢܵܐ\nܠܲܕܼܠܵܐ ܡܚܲܝܒܼܝܼܢ ܠܡܵܢܵܐ ܡܚܲܝܒܼܝܼܢ ܐܲܝܟ ܚܲܝܵܒܹ̈ܐ. :ܗܵܐ ܕܝܘܿܕܘܿܪܘܿܣ ܘܬܹܐܕܘܿܪܘܿܣ ܟܹܐܢܹ̈ܐ ܐܸܢܘܿܢ\nܠܲܝܬܿ ܐ̄ܢܵܫ ܕܐܵܡܲܪ̈ ܕܩܲܛܪܸܓܼ ܐܸܢܘܿܢ ܕܝܼܢܵܐ ܕܐܢܵܫ̈ܐ܀ :ܠܡܵܢܵܐ ܡܨܲܚܝܼܢ ܥܲܛ̈ܠܲܝ ܠܸܒܵܐ ܠܝܼܕܿܘܼܥܬܼܵܢܹ̈ܐ\nܘܥܲܠ ܡ̇ܢ ܥܵܪܩܝܼ̇ܡ ܡ̣ܢ ܚܸܟܼܡ̈ܬܼܵܐ ܕܬܼܘܼܪܓܼܵܡܲܝܗܘܿܢ. :ܗܵܐ ܠܵܐ ܢܸܒܼ̇ܥܹܬܼ ܒܥܵܬܼܵܐ ܕܡܼ̈ܠܹܐ ܥܲܠ ܡܸܠܲܝܗ̈ܘܿܢ\nܥܕܲܡܵܐ ܕܵܢܒ̣ܥ ܚܣܵܡܵܐ ܒܝܼܫܵܐ ܒܐ̄ܢܵܫ̈ܐ ܒܝܼܫܹ̈ܐ܀ :ܗܵܐ ܒܝܵܘܡܲܝ̈ܗܘܿܢ ܠܵܐ ܗ̄ܘ̣ܵܐ ܟܢܘܼܫܝܵܐ ܕܣܘܿܢܗܘܿܕܝܼܩܘܿܣ\nܘܠܵܐ ܦܘܼܩܕܵܢܵܐ ܕܟܲܢܸܫ ܟܵܗܢܹ̈ܐ ܠܘܵܬܼ ܬܲܒܼ̈ܥܵܬܼܵܐ. :ܬܠܵܬܼܵܐ ܟܢܘܼܫ̈ܝܹܐ ܗܘ̤ܵܘ ܒܵܗ̇ ܒܐܲܪܥܵܐ ܕܪܗܘܿܡܵܢܝܼܵܐ\nܘܟܼܠܚܲܕܼ ܡܸܢܗܘܿܢ ܝܼܕܲܥ̣ ܙܲܒܼܢܹܗ ܘܓܲܠܝܵܐ ܥܸܠܬܹܗ܀ :ܚܲܕܼ ܐܸܬܼܟܲܢܲܫ ܒܝܵܘܡܲܝ̈ ܡܲܠܟܐ ܩܘܼܣܛܲܢܛܝܼܢܘܿܣ\nܡܸܛܠ ܪܘܼܫܥܵܐ ܕܲܢܒ݂ܲܥ ܡ̣ܢ ܫܸܠܝ ܒܦܘܼܡ ܐܵܪܝܼܘܿܣ. :ܗܵܘ̇ ܬܘܼܒܼ ܕܲܬܪܹܝܢ ܗܘ̤ܵܐ ܒܝܵܘܡ̈ܬܹܗ ܕܬܹܐܕܵܣܝܼܣ\nܒܥܸܠܲܬܼ ܒܸܕܼܝܵܐ ܫܟܼܝܼܪܵܐ ܕܐܵܘܠܸܕ ܡܵܩܕܘܿܢܝܼܣ܀ :ܬܠܝܼܬܼܵܝܵܐ ܗܘ̤ܵܐ ܒܪܹܫܵܢܘܼܬܼܵܐ ܕܲܬܼܪܹܝܢ ܡܲܠܟܹ̈ܐ\nܘܥܸܠܬܹܗ ܐܝܼܬܹܝܗ̇ ܚܵܣܘܿܡܘܼܬܹܗ ܕܐܲܓܒܼܛܵܝܵܐ.","english":"And if someone says that it is not fittingly that he interpreted the matter, let him tell me what he has understood from the reading. What is it that you said, that you spoke not as it is? Show openly everything that the word has, a clear word. You have no man to turn words against my words, nor to prove that the one who condemns the fitting is just. And let it be that he says, \"Behold, this priest has cut off the heretic,\" condemning the one who condemns as guilty. Behold, Diodorus and Theodore are just; there is no one who says that they were accusers of the heresy of men. Why do they sharpen the points of their hearts against the doctrines, and against what do they flee from the wisdoms of their interpretation? Behold, you did not seek in the hour of words against their words, until a bad end drowns in evil men. Behold, in their days there was no council of the Synod, nor a decree that deposed priests to the heresies. Three councils there were in the land of the Romans, and each one of them knew its time and its cause was clear. One council was in the days of the king Constantine, because of the wickedness that flowed from the mouth of Arius. That second one was in the days of Theodosius, because of the drunken madness of Macedonius who begot. The third was in the reign of the two kings, and its cause is the envy of Agapetus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a defensive rhetorical question to a historical catalogue of three ecumenical councils, each linked to a specific heresy and emperor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēnā) means 'fitting, just, proper' and is used repeatedly to contrast the orthodoxy of Diodore and Theodore with the injustice of their accusers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The three councils listed are Nicaea (325, against Arius), Constantinople I (381, against Macedonius), and Ephesus (431, against Nestorius, here linked to Agapetus). Narsai defends the Antiochene tradition against post-Ephesus condemnation.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܓܒܼܛܵܝܵܐ","severity":"info","text":"Agapetus (ܐܲܓܒܼܛܵܝܵܐ) is likely a reference to Acacius of Constantinople or another Chalcedonian opponent; the name may be a deliberate corruption or epithet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'sharpening the points of their hearts' (ܡܨܲܚܝܼܢ ܥܲܛ̈ܠܲܝ ܠܸܒܵܐ) echoes Psalm 64:4 (Peshitta), where the wicked 'whet their tongues' against the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܕܲ[ܒܼ] indicates a lacuna or correction). The translation of 'council of the Synod' (ܟܢܘܼܫܝܵܐ ܕܣܘܿܢܗܘܿܕܝܼܩܘܿܣ) may be tautological; the sense is 'synodical council'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Agapetus' is uncertain; it may be a cipher for a contemporary opponent of Narsai, possibly Acacius of Constantinople or a pro-Chalcedonian figure.","The phrase 'the drunken madness of Macedonius who begot' (ܒܸܕܼܝܵܐ ܫܟܼܝܼܪܵܐ ܕܐܵܘܠܸܕ ܡܵܩܕܘܿܢܝܼܣ) is ambiguous: 'begot' may refer to Macedonius as the originator of the heresy of the Spirit's subordination.","The third council is said to be 'in the reign of the two kings' (ܒܪܹܫܵܢܘܼܬܼܵܐ ܕܲܬܼܪܹܝܢ ܡܲܠܟܹ̈ܐ), likely Theodosius II and Valentinian III, but the cause given (Agapetus' envy) is a partisan characterization."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":":ܗܵܐ ܣܘܿܢܗܵܕ̈ܘܿܣ ܬܠܵܬܼܵܐ ܕܲܗܘ̤ܵܘ ܒܙܲܒܼܢܹ̈ܐ ܬܠܵܬܼܵܐ\nܘܠܵܐ ܒܚܲܕܼ ܡܸܢܗܘܿܢ ܠܵܐ ܗܘ̤ܵܘ ܐܵܢܵܫ̈ܐ ܬܠܵܬܼܵܐ ܕܐܸܡ̇ܪܹܬܼ܀ :ܒܗܵܘ̇ ܩܲܕܡܵܝܵܐ ܠܵܐ ܝܠܝܼܕܼܝܼܢ ܗ̄ܘ̣ܵܘ ܕܒܹܝܬܼ ܕܝܘܿܕܘܿܪܘܿܣ\nܘܡܲܢ̣ܘܼ ܕܡܨܐ ܕܢܹܐܡܲܪ ܕܝܼܢܵܐ ܥܲܡ ܠܵܐܝܠܝܼܕ̈ܐ. :ܒܗܵܘ̇ ܬܘܼܒܼ ܕܲܬܼܪܹܝܢ ܠܵܐ ܡܲܢܲܥ̣ܘ ܗ̄ܘ̣ܵܘ ܠܪܹܫܵܢܘܼܬܼܵܐ\nܡܕܝܼܢ ܓܼܠܝܵܐ ܗ̄ܝ̣ ܕܠܵܐ ܩܪ̣ܵܐ ܐܸܢܘܿܢ ܟܢܘܼܫܹ̈ܐ ܠܕܝܼܢܵܐ܀ :ܒܲܬܼܠܬܼܵܚܵܐ ܥܲܢܝܼܕܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܒܹܝܬܼ ܚܲܝܹ̈ܐ\nܘܡܲܢ̣ܘܼ ܕܫܲܢܲܝ̈ ܕܿܠܥܲܢܝܼ̈ܕܹܐ ܢܩܲܛܪܸܓܼ ܡܲܓܿܢ. :ܗܵܐ ܐܸܬܼܓܲܠܝܲܬ̤ ܥܸܠܬܼܵܐ ܕܬܵܒܼܥܵܐ ܙܢܲܝ̈ ܨܘܼܚ̈ܬܼܵܐ\nܢܸܒܼܥܹܐ ܗܵܟܹܝܠ ܕܡܸܛܠ ܡܵܢܵܐ ܡܨܲܚܝܢ ܟܹܐܢܹ̈ܐ܀ :ܠܡܵܢܵܐ ܟܬܼܝܼܫܝܼܢ ܐܢܵܫ̈ܐ ܟܬܼܝܼܫܹ̈ܐ ܠܘܼܩܒܲܠ ܬܲܩܢܹ̈ܐ\nܘܬܼܵܢܹ̇ܝܢ ܒܸܙܚܵܐ ܣܵܢܝܲܝ̈ ܢܲܦܫܵܐ ܥܲܠ ܫܲܦܝܼܪܹ̈ܐ. :ܠܡܵܢܵܐ ܩܪ̈ܝܼܢ ܕܠܵܐ ܫܲܪܝܼܪ̈ܝܼܢ ܣܸܦܪܹ̈ܐ ܕܐܲܟܼܬܸܒܼܘ\nܕܗܵܐ ܠܵܐ ܢܲܗܝܼܪ ܕܸܢܚܹܗ ܕܫܸܡܫܵܐ ܐܲܝܟ ܡܸܠܲܝ̈ܗܘܿܢ܀ ܠܡܵܢܵܐ ܡܟܲܕܼܒܼܝܼܢ ܡܸ̈ܠܹܐ ܕܚܸܪܡܵܐ ܕܣܘܿܢܗܘܿܕܝܼܩܘܿܣ:\nܕܗܵܐ ܠܲܝܬܿ ܟܸܢܫܵܐ ܕܩܲܛܪܸܓܼ ܐܸܢܘܿܢ ܒܡܸܕܹܡ ܕܲܫܟܼܝܼܪ. :ܘܐܸܢܗܘ̤ ܕܬܼܢܹܝ̇ܢ ܠܗܵܝ̇ ܣܘܿܢܗܵܕܘܿܣ ܬܹܒܼܝܼܠܵܝܬܵܐ\nܡ̇ܢ ܩܲܪܝܼܒܼܵܐ ܗܵܕܹܐ ܠܐܢܵܫ̈ܐ ܕܡܲܝܼܝܼܬܼܝܼܢ ܗ̄ܘ̣ܵܘ܀ :ܘܐܸܢܗ̤ܘ ܕܬܼܵܒܼܥܝܼܢ ܫܲܪܒܹܿܗ ܕܢܸܣܛܘܿܪ ܕܲܒܼܗܵܘ̇ ܙܲܒܼܢܵܐ\nܗܵܐ ܐܵܦ ܠܵܐ ܗܘ̤ ܫܲܡܥܹܗ ܠܫܲܪܒܵܐ ܕܲܓܼܙܲܪ ܕܝܼܢܹܗ. :ܠܵܐ ܩܲܪܝܼܒܼ ܗ̄ܘ̣ܵܐ ܠܘܵܬܼ ܕܝ̈̇ܢܐ ܕܚܲܝܒܼܘܼܗܝ ܡܲܓܿܢ\nܒܗܵܝ̇ ܕܥܲܢܝܼܕܼ ܗ̄ܘ̣ܵܐ ܥܲܕܼܠܵܐ ܢܸܡܛܹܐ ܨܝܕܼ ܕܲܝ̈̇ܢܵܘܗܝ܀ :ܡܲܢ̣ܘܼ ܡ̣ܢ ܡܬܼܘܿܡ ܫܡܲܥ̣ ܐܲܝܟ ܗܵܕܹܐ ܕܲܣܥܪܘ ܟܵܗܢܹ̈ܐ\nܕܲܦܲܣܲܩ̣. ܕܝܢܵܐ ܟܲܕ ܠܵܐ ܩܲܪܝܹܒܼ ܡܸܬܿܕܝܼܢܵܐ.","english":"Behold, the three synods which were in three times, and not in one; they were not three persons, as you said. In the first, they were not born in the house of Theodore, and what can he say that he knew the unborn? In the second, moreover, they did not know the beginning of wickedness; for it is evident that he did not read the books of the Chaldeans to know. In the third, they were accustomed from the house of life, and what can they say about the accustomed, that they cut off the Magian? Behold, the cause of the following of the two natures has been revealed, and it is sought therefore why the books are silent. Why are the silent persons silent against the canons, and they err, seeing the many destroy themselves over the beautiful? Why are the books called not true which they wrote, since the light of the sun is not clear like their words? Why do they falsify the words of the anathema of the synod, since there is no silence of the Magian in anything that is written? And if one follows this earthly synod, how near is this to the persons who were bringing death? And if one follows the history of Nestorius, in which time, behold, he did not even hear the history of the decree of his own. He was not near to the knowledge of those who condemned him as a Magian, in that he was accustomed until the end came to his knowledge. What, from the beginning, did he hear like this that the priests of Pasak did? He knew, when he was not near, it is known.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܘܿܢܗܵܕ̈ܘܿܣ ܬܠܵܬܼܵܐ","severity":"info","text":"The speaker refers to three synods held in three distinct periods, not one, and denies that they correspond to three persons (i.e., the three Doctors).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܓܿܢ","severity":"info","text":"The Syriac term ܡܲܓܿܢ (mgšā) is a loan from Greek μάγος, here referring to a Zoroastrian priest or magus, used polemically against Nestorius.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܕܝܘܿܕܘܿܪܘܿܣ","severity":"info","text":"The 'house of Theodore' likely refers to the School of Edessa or the tradition of Theodore of Mopsuestia, a key Antiochene exegete whose legacy was contested in the Christological controversies.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܣܘܿܢܗܵܕܘܿܣ ܬܹܒܝܼܠܵܝܬܵܐ","severity":"info","text":"The 'earthly synod' may be a dismissive reference to the Council of Chalcedon (451) or another council deemed worldly by the speaker, reflecting East Syriac rejection of Chalcedon.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of rhetorical questions (Why are the books silent? Why are the silent persons silent? Why are the books called not true?) that build an argument against opponents of the three synods.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܣܥܪܘ ܟܵܗܢܹ̈ܐ ܕܲܦܲܣܲܩ̣","severity":"caution","text":"The phrase 'priests of Pasak' is obscure; it may refer to a specific group or location, but the text is unclear and the reading uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'priests of Pasak' (ܟܵܗܢܹ̈ܐ ܕܲܦܲܣܲܩ̣) is uncertain; it may be a proper name or a place.","The phrase 'house of life' (ܒܹܝܬܼ ܚܲܝܹ̈ܐ) could be a metaphor for a school or monastery, but its exact referent is ambiguous."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܚܲܣܲܒܼ ܒܐܲܦܹ̈ܐ ܣܥ̣ܪܘ ܕܝ̈̇ܢܐ ܕܗܢܐ ܕܝܼܢܵܐ\nܘܡ̣ܢ ܦܲܪܨܘܿܦܵܐ ܒܗܸܬܼܘ ܕܲܢܚܵܘܘܢ ܫܪܵܪܵܐ ܓܲܠܝܐ܀ :ܡ̣ܢ ܡܸܨܪܵܝܵܐ ܒܗܸܬܼܘ ܚܲܟܝ̈ܡܹܐ ܩܵܢܝܲܝ̈ ܗܵܘܢܵܐ\nܘܩܸܢܛܵܐ ܕܢܸ̈ܢܹܐ ܣܲܪܸܕܼ ܐܸܢܘܿܢ ܠܡܹܐܡܲܪ ܩܘܼܫܬܐ\n:ܘܗܵܐ ܡܦܣܵܝܼܢ ܗ̄ܘ̣ܵܘ ܒܢܝܼܫܵܐ ܕܡܸܠܵܘ̈ܗܝ ܕܐܵܓܸܒܼܛܵܝܵܐ\nܘܠܵܐ ܫܵܠܡܝܼܢ ܗ̄ܘ̣ܵܘ ܠܚܸܪ̈ܡܹܐ ܕܲܟܼܬܲܒܼܘ ܚܲܪܡܵܢܵܐܝܼܬܼ܀ :ܚܲܪܡܵܢܵܐܝܼܬܼ ܐܲܚܪܸܡܘ ܚܪ̈ܡܹܐ ܠܝܵܕܼ̈ܥܲܝ ܩܘܼܫܬܵܐ\nܘܠܵܐ ܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܚܲܪܡܵܢܘܼܬܼܗܘܿܢ ܡ̣ܢ ܥܲܝܢܲܝ̈ܗܘܿܢ. :ܗܵܐ ܐܵܦ ܗܸܢܘܿܢ ܐܲܚܪܸܡܘ ܐܸܢܘܿܢ ܠܚܪܡܹܐ ܕܒܸܕܹܝܹܗ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܠܚܲܪ̈ܡܵܘܗܝ ܐܸܠܵܐ ܐܵܦ ܠܹܗ ܒܚܸܪܡܵܐ ܚܲܒܼܫܘܼܗܝ܀ :ܗܵܐܗܵܟܲܢܵܐ ܟܬܼܝܼܒܼ ܒܲܟܼܬܼܵܒܼܵܐ ܕܗܲܝܡܵܢܘܼܢܗܘܿܢ\nܕܡܲܚܝܪܼܡ ܗ̄ܘ̣ ܠܲܡ ܟܠܡ̇ܢ ܕܐܡ̇ܪ ܫܡܵܐ ܕܡܘܼܙܵܓܼܵܐ. :ܘܗܵܐ ܡܸܨܪܵܝܵܐ ܣܝܼܡ ܠܹܗ ܚܸܪܡܵܐ ܠܘܼܩܒܲܠ ܗܵܕܹܐ\nܕܠܵܐ ܐ̄ܢܵܫ ܫܲܠܝܼܛ ܕܢܹܐܡܲܪ ܦܲܓܼܪܵܐ ܘܐܲܠܵܗܘܼܬܼܵܐ܀ :ܘܡܵܢܵܐ ܗܵܟܹܝܠ ܢܸܥܒܸܿܕ ܐܲܝܢܵܐ ܕܫܵܡܲܥ̇ ܗܵܠܹܝܢ\nܕܡܲܚܪܲܡ ܐܲܝܢܵܐ ܕܡܵܘܕܹܐ ܫܲܦܝܼܪ ܘܲܕܼܠܵܐ ܡܵܘܕܹܐ܀ :ܗܵܐ ܡܵܢܵܐ ܣܥ݂ܲܪ ܡܲܣܲܒܼ ܒܲܐܦܹ̈ܐ ܒܣܲܟܿܘܼܠܬܼܵܢܹ̈ܐ\nܕܼܕܼܵܢܘ̣ ܟܹܐܢܵܐܝܼܬܼ ܘܲܗܦ݂ܲܟܼܘ ܚܲܝܵܒ̣ܘ ܥܵܘܵܠܵܐܝܼܬܼ܀ :ܟܹܐܝܢ ܗ̄ܘ̣ܵܐ ܚܸܪܡܵܐ ܕܲܫܪ̈ܝ ܡܸܠܘ̈ܗܝ ܕܐܓܼܒܼܛܝܐ\nܘܠܑܵ ܟܹܐܢܵܐ ܗ̄ܘ̣ܵܬܼ ܕܢܸܚܪܘܿܒܼ ܓܲܒܼܪܵܐ ܕܲܩ̣ܛܲܠ̣ ܐܸܢܘܿܢ. :ܩܹܐܪܣܵܐ ܪܲܒܵܐ ܥܒ̣ܕ ܚܵܣܡܐ ܠܘܼܩܒܲܠ ܚܪ̈ܡܘܗܝ\nܘܚܲܠܛ̣ܘܗܝ ܐܲܟܼܚܲܕ ܠܫ̇ܪܐ ܚܪ̈ܡܐ ܘܩܛ̇ܪ ܚܪ̈ܡܐ܀ :ܚܪܡܵܐ ܒܚܪܡܵܐ ܚ̣ܠܲܛ ܗ̄ܘ̣ܵܐ ܟܸܢܫܵܐ ܬܹܒܹܝܠܵܝܵܐ\nܘܐܲܪܡܝܼܘ ܗܸܪܬܼܵܐ ܒܹܝܬܼ ܝܵܕܼܘܿܥܹ̈ܐ ܘܠܵܐ ܝܵܕܘܿܥܹ̈ܐ.","english":"Behold, the three synods which were in three times, and not in one; they were not three persons, as you said. In the first, they were not born in the house of Theodore, and what can he say that he knew the unborn? In the synod they acted with faces, the synods of this synod, and from the person they were, they showed the truth openly. From Egypt they were, the wise men for them, and the measure of the twigs they arranged, they were not able to speak the truth. And behold, they were being pleased with the evil of the words of the Egyptian, and they were not agreeing to the anathemas which they wrote anathematically. Anathematically they anathematized the knowers of the truth, and their anathematizing was not hidden from their eyes. Behold, also they anathematized him to the anathemas of his own, and it was not to his anathemas only, but also him they bound in anathema. Thus it is written in the book of their faith, that he anathematizes everyone who says the name of mixture. And behold, the Egyptian placed the anathema against this, that no one is permitted to say body and divinity. And what then shall he do, he who hears these things, that he anathematizes him who confesses rightly and him who does not confess? Behold, what did Masabbe act with faces in the schools? They judged unjustly and turned, they condemned wrongfully. For what was the anathema that loosed the words of the Egyptian? And it was not just that the man who killed him should be destroyed. A great quarrel made enmity against his anathemas, and they mixed them together to loose the anathemas and to bind the anathemas. Anathema with anathema was mixed, a worldly tumult, and they cast confusion among the knowers and the non-knowers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܣܲܒܼ ܒܐܲܦܹ̈ܐ","severity":"info","text":"The phrase ܚܲܣܲܒܼ ܒܐܲܦܹ̈ܐ (ḥasab b-aphē) literally 'he acted with faces' is a Syriac idiom for hypocrisy or dissimulation, here applied to the synods' conduct.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܼܙܵܓܼܵܐ","severity":"info","text":"The term ܡܘܼܙܵܓܼܵܐ (mūzāgā) 'mixture' is a technical Christological term condemned by the synods, referring to a mingling of divine and human natures in Christ, opposed by the Antiochene tradition.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܨܪܵܝܵܐ","severity":"info","text":"The repeated reference to 'the Egyptian' (ܡܸܨܪܵܝܵܐ) likely designates Cyril of Alexandria, whose Christological formula 'one nature of the incarnate Word' was anathematized by Antiochene synods.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the actions of three synods with the Egyptian's anathemas, building a series of antitheses: the synods' anathemas versus the Egyptian's, and the resulting confusion between 'knowers' and 'non-knowers'.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܣܲܒܼ","severity":"info","text":"The figure ܡܲܣܲܒܼ (Masabbe) is likely a polemical reference to a contemporary opponent, possibly a Miaphysite teacher, whose actions in the schools are condemned as unjust and wrongful.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is textually dense and possibly corrupt; the phrase 'anathema with anathema was mixed' may reflect a scribal or rhetorical intensification rather than a precise historical claim.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' is not explicitly named in the text; the reading as Cyril of Alexandria is based on context and tradition.","The figure 'Masabbe' is not clearly identified; it may be a proper name or a derogatory epithet."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܠܵܐ ܐܢܵܫ ܡܸܫܟܲܚ ܕܢܸܫܪܹܐ ܚܸܪܡܵܐ ܡ̣ܢ ܕܲܠܩܘܼܒܼܠܹܗ\nܒܗܵܝ̇ ܕܲܚܒܼܝܼܫܝܼܢ ܬܪܲܝܗܘܿܢ ܚܸܪ݁ܡܹܐ ܬܚܝܹܬܼ ܚܲܕܼ ܚܸܪܡܵܐ܀ :ܗܵܢ ܒܘܼܠܒܵܠܵܐ ܕܲܠܚܹܗ ܠܥܵܠܡܵܐ ܒܲܒܿܠܝܼܠܘܼܬܹܗ\nܘܗܵܐ ܦܠܝܼܓ ܚܘܼܒܵܐ ܘܠܲܝܬܿ ܫܘܝܘܼܬܼܵܐ ܒܹܝܬܼ ܚܲܕ ܠܲܐܚܪܹܝܢ. :ܠܲܝܬܿ ܫܵܘܝܘܼܬܼܵܐ ܠܵܐ ܟܠ ܟܠܹܗ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܝܲܬܿܝܼܪܵܐܝܼܬܼ ܒܥܲܡܵܐ ܕܲܓܼܒ̣ܵܐ ܡܫܝܼܚܵܐ ܠܲܫܡܹܗ܀ :ܒܲܡܫܝܼܚܵܝܹ̈ܐ ܣܓܼܝܼܘ ܦܘܼ̈ܠܵܓܹܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܥ̇ ܠܡܸܪܕܵܐ ܫܲܦܝܼܪ ܒܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ. :ܒܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ ܚܙܹ̇ܝܬܼ ܒܲܛܝܼܠܐ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ\nܘܬܸܗ̇ܪܹܬܼ ܣܲܓܿܝܼ ܕܡܵܢܵܐ ܥܸܒܼܕܲܬ̤ ܒܝܼܫܘܼܬܼ ܢܫܹ̈ܐ܀ :ܒܝܼܫܘܼܬܼ ܢܸܫܹ̈ܐ ܚܙܝܹ̇ܬܼ ܕܫܲܓܸܫܬܹܗ ܠܥܘܼܡܪܵܐ ܕܐܵܢܵܫ̈ܐ\nܘܐܸܡ̇ܪܹܬܼ ܐ̄ܢܵܐ ܠܝܼ ܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܚܵܪܹ̈ܐܬܼ ܘܲܫܠܹ̇ܝܬܼ. :ܐ̄ܢܵܐ ܠܝܼ ܕܵܢܹ̇ܬܼ ܒܐܲܝܠܹܝܢ ܕܲܡܨܐ ܡܠܝܼܠܵܐ ܕܲܢܕܘܢ\nܕܥܲܠ ܡ̇ܢ ܡܲܗܡܬ ܡ̣ܢ ܬܲܒܼܥܵܬ̈ܐ ܕܲܒܼܝܲܕ ܡܸ̈ܠܹܐ܀ :ܣܲܓܿܝܼ ܦܫܝܼܩ ܠܹܗ ܠܲܩܢܹܐ ܡܸܠܬܼܵܐ ܠܡܸܟܼܠܵܐ ܒܥܵܘܠܵܐ\nܘܕܲܠܝܼܠܵܐ ܝܠܹܗ ܠܲܡܫܲܬܵܩܘܼ ܙܢܲܝ̈ ܒܝܼܫ̈ܬܼܵܐ. :ܙܢܲܝ̈ ܒܝܼܫ̈ܬܼܵܐ. ܚܙܹ̇ܝܬܼ ܕܲܣܒܼܝܼܣܝܼܢ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܡܲܠܟܿܢܝ ܪܸܥܝܵܢܝ ܕܐܹܡܲܪ ܕܝܼܢܵܐ ܒܡܸ̈ܠܹܐ ܕܟܹܐܢ̈ܢ܀ :ܕܝܼܢܵܐ ܕܡܸ̈ܠܹܐ ܐܝܼܬܼ ܠܝܼ ܕܐܹܡܲܪ ܥܲܡ ܡܲܠܵܠܹܐ\nܕܡܸܛܠ ܡܵܢܵܐ ܫܠܹܝܢ ܡ̣ܢ ܡܸ̈ܠܹܐ ܕܵܝܢ̈ܢ ܡܸ̈ܠܹܐ. :ܡܲܡܠܠܵܐ ܕܠܵܐܟܹܐܝܢ ܫܸܡ̇ܥܹܬܼ ܕܡܲܠܸܠܘ ܐܢܫ̈ܐ ܣܲܟܼ̈ܠܹܐ\nܘܪܲܟܿܒܹ̇ܬܼ ܡܸ̈ܠܹܐ ܠܘܼܩܒܲܠ ܡܸ̈ܠܹܐ ܕܠܵܐ ܫܲܦܝܪ̈ܢ܀ :ܐܢܫ̈ܐ ܟܐܹܢܹ̈ܐ ܚܙܹ̇ܝܬܼ ܕܲܛܠܝܼܡܝܼܢ ܡ̣ܢ ܗܸܕܿܝܘܿܛ̈ܐ\nܘܠܵܐ ܒܸܣܡܲܬ̤ ܠܝܼ ܕܐܸܫܡܲܥ ܒܸܙܡܲܥ ܕܣܲܟܿܘܼ̈ܠܬܼܵܢܹܐ.","english":"cannot remove the curse from before it\nin that which contains both curses under one curse. Behold, the confusion that has no end in its Babylon\nand behold, love is divided and there is no equality between one and another. There is no equality at all among the lands\nand especially among the people whom Christ chose for his name. Among Christians there are many disputes without number\nand no one knows how to judge rightly in the path of truth. In the path of truth I saw the idle from discipline\nand I marveled greatly at how much evil of the teeth did. Of the evil of the teeth I saw that it disturbed the dwelling of men\nand I said, I myself, that not without pain I saw and was silent. I myself came among those who can speak the word of truth\nthat concerning what the seal from the followers by hand of words. It is very easy for the wicked to take the word to eat in iniquity\nand it is easy to silence the evil shoots. The evil shoots. I saw that they were divided among the lands\nand I have the kings of thought to say that it is in words of pain. I have the word of words to say with the speakers\nthat why did they cease from words that are worthy of words. The speech of the unworthy I heard that foolish men spoke\nand I composed words against words that are not fitting. I saw that worthy men were oppressed by the laity\nand I do not desire to hear the clamor of the foolish.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܪܡܵܐ","severity":"info","text":"The Syriac term ܚܸܪܡܵܐ (ḥermā) means 'curse' or 'anathema,' a formal ecclesiastical condemnation. Its repetition here underscores the polemical context of conciliar anathemas.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'Babylon' (ܒܲܒܿܠܝܼܠܘܼܬܹܗ) is a common Syriac Christian trope for confusion and moral disorder, evoking the biblical city of Babel as a symbol of linguistic and theological chaos.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address about curses to a series of laments over division and injustice among Christians, marked by the repeated exclamations 'Behold' (ܗܵܐ) and 'I saw' (ܚܙܹ̇ܝܬܼ).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'evil of the teeth' (ܒܝܼܫܘܼܬܼ ܢܸܫܹ̈ܐ) is a vivid metaphor for slander or malicious speech, paralleling similar imagery in Syriac ascetic literature where 'teeth' symbolize biting words.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the seal from the followers by hand of words' (ܕܥܲܠ ܡ̇ܢ ܡܲܗܡܬ ܡ̣ܢ ܬܲܒܼܥܵܬ̈ܐ ܕܲܒܼܝܲܕ ܡܸ̈ܠܹܐ) is obscure; it may refer to a doctrinal formula or creed, but the syntax is ambiguous and the reading uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's critique of 'foolish men' and 'the laity' oppressing 'worthy men' reflects the tension between clerical authority and popular religious expression in the 5th–6th century Church of the East.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the seal' (ܡܲܗܡܬ) is unclear; it may refer to a creedal statement or a symbolic mark of orthodoxy.","The phrase 'evil of the teeth' could be a literal or metaphorical expression; the reading as slander is preferred but not certain."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܒܸܣܦܪܹ̈ܐ ܕܲܟܼܬܒ̣ܘ ܩ̇ܪܹܝܬܼ ܘܐܸܬܼܗܲܓܼܝܼܬܼ ܕܲܟܼܡܵܐ ܒܚܝܼܪܹܝܢ܀ ܘܬܸܗ̇ܪܹܬܼ ܣܲܓܿܝܼ ܕܲܟܼܡܵܐ ܛܠܝܼܡܝܼܢ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ܀ :ܠܛܵܠܘܡܲܝ̈ܗܘܿܢ ܒܥܹܝܗ̇ ܕܐܹܩܲܛܪܸܓܼ ܒܩܵܠܵܐ ܕܡܸ̈ܠܲܝ\nܕܥܲܠ ܡ̇ܢ ܛܵܠܡܝܼ̇ܢ ܠܲܕܼܠܵܐ ܒܣܝܼܪܝܼܢ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ. :ܠܡ̇ܢ ܛܵܠܘܿܡܹ̈ܐ ܛܠ݂ܲܡܬܘܢ ܣܲܓܿܝܼ ܠܕܲܟܼܝܲܝ̈ ܢܲܦܫ̣ܵܐ\nܘܐܲܣܠܝܼܬܘܢܝܗܝ ܠܗܸܪܓܵܐ ܛܵܒܼܵܐ ܕܡ̣ܢ ܡܠܝ̈ܗܘܿܢ܀ :ܐܲܝܢܵܘ ܥܵܘܠܵܐ ܕܐܲܥܘܸܠܘ ܟܹܐܢܹ̈ܐ ܟܲܕܼ ܠܵܐ ܐܲܥܘܸܠ\nܕܗܵܐ ܡܸܬܼܪܲܕܦܝܼܢ ܡ̣ܢ ܡܸܠܲܝ̈ܗܘܿܢ ܐܲܝܟ ܥܵܘܠܹ̈ܐ. :ܐܸܢ ܗܘ̤ ܕܥܵܘܠܵܐ ܗ̄ܘ̣ ܕܐ̄ܢܵܫ ܢܸܬܼܗܲܓܹܗ ܒܗܲܝܡܵܢܘܼܬܼܵܐ\nܗܵܐ ܟܠ ܟܹܐܢܝܼ̈ܢ ܒܗܵܢܵܐ ܗܸܪܓܵܐ ܫܠܸܡܘ ܚܲܝ̈ܗܘܿܢ܀ :ܘܐܸܢ ܗܘ̤ ܕܓܼܘܢܚܵܐ ܗ̄ܘ̣ ܕܢܹܐܡܲܪ ܩܘܼܫܬܵܐ ܕܹܝܢ ܬܲܚܦܝܼܬܼܵܐ\nܗܵܐ ܟܵܪ̈ܘܿܙܹܐ ܫܠܝܼܚܹ̈ܐ ܕܲܪܫ̣ܘܼܗ̇ ܠܗܵܕܹܐ ܐܘܼܪܚܵܐ. :ܗܵܐ ܗܘ̤ ܪܹܫܵܐ ܕܲܬܼܪܹܥܣܪ̈ܝܬܐ ܩܥ̣ܵܐ ܠܝܗܘܵܕܼ̈ܝܐ\nܕܓܲܒܼܪܵܐ ܗ̄ܘ̣ ܝܼܫܘܿܥ ܐܵܦ ܒܲܪܢܵܫܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ܀ :ܗܵܐ ܐܵܦ ܦܵܘܠܘܿܣ ܒܚܝܼܪ ܒܲܫܠܝܼܚܹ̈ܐ ܠܗܵܕܹܐ ܫܵܠ̇ܡܸܐ\nܘܲܡܟܲܢܹܐ ܠܹܗ ܚܲܕܼ ܡܸܨܥܵܝܵܐ ܕܐܝܼܬܼܝܵܐ ܘܕܼܝܼܠܲܢ. :ܠܘܼܩܵܐ ܘܡܲܬܲܝ ܕܠܵܐ ܬܲܚܦܝܼܬܼܵܐ ܟܲܬܼܒܼܘܼܗܝ ܠܫܲܪܒܹܿܗ\nܘܲܣܕܪܘ ܐܸܢܘܿܢ ܠܲܡܝܿܒܲܠܵܢܵܘ̈ܗܝ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ܀ :ܐܵܦ ܒܲܪ ܪܲܥܡܵܐ ܒܩܵܠܵܐ ܓܼܠܝܵܐ ܓܠܵܗ̇ ܠܐ̄ܢܵܫܘܼܬܹܗ\nܕܡܵܐ ܕܡܸܫܬܲܪܝܵܐ ܡܩܝܼܡ ܠܵܗ̇ ܚܲܝܠܵܐ ܐܲܠܵܗܵܝܵܐ. :ܠܗܘܿܢ ܠܟܼܵܪ̈ܘܿܙܹܐ ܢܸܥܕܘܿܠ ܡܵܕܹܝܢ ܐܲܝܢܵܐ ܕܥܵܕܹ̇ܠ\nܕܗܵܐ ܒܣܸܦܪ̈ܲܝܗܘܿܢ ܟܬܼܝܼܒܼ ܦܘܼܪܫܵܢܵܐ ܕܡܸܠܬܐ ܘܦܲܓܼܪܵܐ܀ :ܐܵܦ ܗܘ̤ ܡܵܪܢ ܬܚܹܝܬܼ ܡܲܪܫܘܼܬܼܵܐ ܘܵܠܹ̇ܐ ܕܢܸܗܘܹܐ\nܕܚܵܘܝܼ ܒܲܦܓܼܪܹܗ ܕܘܼܟܲܬܼ ܨ̈ܨܹܐ ܘܪܘܼܡܚܵܐ ܕܲܒܼܠܲܥ.","english":"In the books which they wrote I read and studied how much I looked. And I wondered greatly how much they wronged the wronged ones. To their wrongdoings I sought to reply with a voice of words concerning how much they wrong the poor with bitterness from the church. To how many wrongdoings have they wronged greatly the pure of soul and cast away from them the good thought from their words. Where is the injustice which the priests committed when they did not commit, for behold they are persecuted from their words like the unjust. If it is the one of injustice who suffers and meditates in faith, behold all the priests in this thought ended their lives. And if it is the one of blasphemy who speaks truth or concealment, behold the apostolic heralds who set out on this path. Behold the head of the Trinity who cried out to the Jews that the man is Jesus also a son of man from God. Behold also Paul, chosen among the apostles, who agrees to this and places for him a middle of being and of ours. Luke and Matthew without concealment wrote his lineage and arranged his genealogies one after another. Also Bar Ra'ma with a clear voice revealed his humanity, that what is dissolved is established by divine power. To those heralds do not cease to show what is just, for behold in their books is written the distinction of word and body. Also the Lord under authority must be that he show in his body the place of thorns and a spear which he swallowed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܸܣܦܪܹ̈ܐ ܕܲܟܼܬܒ̣ܘ ܩ̇ܪܹܝܬܼ ܘܐܸܬܼܗܲܓܼܝܼܬܼ","severity":"info","text":"The opening clause describes the speaker’s reading and study of the books written by the wrongdoers, establishing a first-person rhetorical stance common in Narsai’s polemical homilies.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܵܠܘܿܡܹ̈ܐ","severity":"info","text":"The plural noun ܛܵܠܘܿܡܹ̈ܐ (ṭālōmē) means 'wrongdoers' or 'oppressors,' here likely referring to ecclesiastical authorities or heretical teachers whom Narsai accuses of persecuting the pure.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܹܫܵܐ ܕܲܬܼܪܹܥܣܪ̈ܝܬܐ ܩܥ̣ܵܐ ܠܝܗܘܵܕܼ̈ܝܐ ܕܓܲܒܼܪܵܐ ܗ̄ܘ̣ ܝܼܫܘܿܥ ܐܵܦ ܒܲܪܢܵܫܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ","severity":"info","text":"This alludes to Jesus’ declaration of his dual nature (divine and human) before the Jews, echoing Gospel accounts such as John 10:30–36 or Matthew 16:15–17, central to Narsai’s Christological argument.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܲܪ ܪܲܥܡܵܐ","severity":"info","text":"Bar Raʿmā (literally 'son of thunder') is a traditional Syriac epithet for the apostle John, derived from Mark 3:17. Narsai cites him to support the distinction between Christ’s humanity and divinity.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܗܵܐ ... ܗܵܐ","severity":"info","text":"The repeated exclamation ܗܵܐ ('behold') structures the passage as a series of rhetorical demonstrations, each introducing a scriptural or apostolic witness to the orthodox Christological position.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܵܠܹ̇ܐ ܕܢܸܗܘܹܐ ܕܚܵܘܝܼ ܒܲܦܓܼܪܹܗ ܕܘܼܟܲܬܼ ܨ̈ܨܹܐ ܘܪܘܼܡܚܵܐ ܕܲܒܼܠܲܥ","severity":"caution","text":"The final clause is textually uncertain: 'the place of thorns and a spear which he swallowed' may be a corrupt or metaphorical reference to Christ’s passion, but the precise meaning is obscure.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wrongdoers' (ṭālōmē) is not specified; they may be heretical teachers or corrupt clergy.","The phrase 'the Lord under authority' (ܡܵܪܢ ܬܚܹܝܬܼ ܡܲܪܫܘܼܬܼܵܐ) is ambiguous: it could refer to Christ’s submission to divine will or to a subordinate ecclesiastical figure.","The final image of 'thorns and a spear which he swallowed' is unclear; it may be a garbled reference to the crown of thorns and the lance wound, but the verb 'swallowed' (ܒܲܠܲܥ) is unusual."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܗܘ̤ ܘܬܲܠܡܝܼܕܼܵܘ̈ܗܝ ܕܲܪܫ̣ܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܗܵܢ ܦܘܼܪܫܵܢܵܐ\nܘܲܓܼܠ̣ܘ ܘܒܲܕܼܩܘ ܟܝܵܢ ܐܝܼܬܼܘܼܬܼܵܐ ܘܲܟܼܝܵܢ ܐ̄ܢܵܫ̈ܐ܀ :ܟܝܵܢܹ̈ܐ ܦܲܪܸܫܘ ܕܠܵܐ ܢܸܬܼܒܲܠܒܲܥ ܛܲܟܼܣܵܐ ܕܲܒܼܗܘܿܢ\nܘܟܲܢܸܫܘ ܐܸܢܘܿܢ ܠܲܚܕܼܵܝܘܼܬܼܵܐ ܕܚܲܕ ܼܦܲܪܨܘܿܦܵܐ. :ܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܩܪ̣ܵܘ ܟܵܪ̈ܘܿܙܹܐ ܠܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ\nܘܠܹܗ ܠܗܵܢ ܢܝܼܫܵܐ ܚܢ̣ܵܘ ܡܲܠܦܵܢܹ̈ܐ ܕܕܚܠܲܬܼ ܩܘܼܫܬܐ܀ :ܠܢܝܼܫܵܐ ܕܚܲܒܼܪܵܘܗܝ ܚ̣ܢܵܐ ܕܝܘܿܕܘܿܪܘܿܣ ܘܬܼܵܐܕܘܿܪܘܿܣ\nܘܡܵܢܲܐ ܗ̄ܝ̣ ܗ̇ܕܹܐ ܕܲܠܗܘܿܢ ܒܲܠܚܘܕܲ ܥܵܕܼܠܝܼܢ ܣܲܟܼ̈ܠܹܐ. :ܐܝܼܬܼ ܚܲܟܿܝܼܡܹ̈ܐ ܐܚܪ̈ܢܐ ܕܗܪܓܼܘ ܒܗܵܢܵܐ ܫܲܪܒܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܥܵܕܠ̇ ܠܬܼܘܼܪ̈ܓܵܡܲܝ ܐܸܠܵܐ ܠܗܵܢܘܿܢ܀ :ܗܲܪ݁ܵܛܝܼܩܹܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܲ ܣܵܢܐܘܼܗܝ ܠܗܵܢ ܥܸܢܝܵܢܵܐ\nܘܠܵܐ ܨܒ̣ܵܘ ܩܲܒܸܿܠܘ ܚܕܼܵܐ ܬܵܘܕܝܬܼܵܐ ܕܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ. :ܠܗܘܿܢ ܠܛܵܥܲܝ̈ܐ ܫܠܡ̇ܝܼܢ ܡܵܕܝܢ ܐܵܦ ܗܸܕܝܘܿܛܹ̈ܐ\nܘܐܲܝܟ ܪܸܥܝܵܢܗܘܿܢ ܪܵܕܹܝܢ ܒܐܘܼܪܚܵܐ ܕܠܵܐ ܫܲܪܝܼܪܵܐ܀ :ܠܵܐ ܫܲܪܝܼܪܵܐ ܐܘܼܪܚܵܐ ܕܲܕܼܪܼܫ̣ܘ ܗܲܪ̈ܣܝܘܿܛܹܐ\nܘܲܡܚܵܘܼܐ ܐ̄ܢܵܐ ܡ̣ܢ ܣܸܦܪ̈ܲܝܗܘܿܢ ܕܠܵܐ ܫܲܪܝܼܪܵܐ. :ܣܝܼܡܘܿܢܝܵܢܹ̈ܐ ܚܸܠܡܵܐ ܚܲܫܒܿܘܼܗ̇ ܠܦܲܓܼܪܢܘܼܬܼܵܐ\nܘܐܲܝܟ ܗܲܓܵܓܼܵܐ ܦܲܫܸܩܘ ܐܸܢܝܢ ܠܐܵܢܵܫܝ̈ܵܬܼܵܐ܀ ܒܲܪ ܒܘܼܪ̈ܝܵܢܹܐ ܛܠܲܡ̣ܘ ܟܠ ܟܠܹܗ ܡܸܠܬܐ ܘܦܲܓܼܪܐ. ܘܪܸܟܸܿܒܼ̇ܘ ܒܸܕܼܝܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ. :ܡܢܢܕܪ̈ܝܐ ܛܥ̣ܘ ܟܠ ܟܠܹܗ ܕܠܲܝܬܿ ܐܝܼܬܼܘܼܬܼܵܐ\nܘܣܵܡܘܼܗܝܼ ܠܲܫܡܵܐ ܕܲܒܵܪܘܿܝܘܼܬܼܵܐ ܥܲܠ ܡܲܠܲܐܟܹ̈ܐ܀ :ܦܘܼܛܝܢ̈ܝܢܐ ܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܩܪ̣ܵܘ ܠܲܬܼܠܵܬܼܵܐ\nܘܕܼܵܘܕܼܘܗܝ ܠܛܲܟܼܣܵܐ ܕܐܲܒܼܵܗܘܬܼܵܐ ܘܕܼܝܼܠܝܼܕܼܘܼܬܼܵܐ.","english":"He and his disciples investigated the path of this distinction, and they examined and scrutinized the nature of substances and the nature of persons. They distinguished natures without confusing the order of the hypostasis, and they united the two into the single personhood of one person. The heralds called one person the Word and the flesh, and to this same Jesus the teachers of the fear of truth bore witness. To the Jesus of his companions, Theodore and Diodore, bore witness, and what is this that only the foolish condemn? There are other wise men who reflected on this matter, and no one condemns their interpretations except these. The heretics alone corrupted this incarnation, and they refused to accept a single confession of the Word and the flesh. To these erring ones, even the simple have submitted, and according to their thought they walk on a path that is not true. Not true is the path that the heretics investigated, and I will show from their books that it is not true. The Symmachians considered the body to be a dream, and like a magician they interpreted the natures of the persons. Bar Buryae wronged the entire Word and flesh, and they mounted the madness of unspeakable blasphemies. The Manichaeans erred concerning the entire that has no substance, and they placed the name of creator on the angels. The Photinians called one person the Trinity, and they confounded the order of fatherhood and sonship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪܫܵܢܵܐ","severity":"info","text":"The Syriac term pūršāqā (distinction) is a technical Christological term, often denoting the distinction between natures in the one hypostasis, central to Antiochene theology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Bar Buryae","severity":"info","text":"Bar Buryae (Son of the Buryae) is a Syriac polemical epithet for followers of Bardaisan, a 2nd–3rd century gnosticizing teacher, here accused of corrupting the Word-flesh union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Symmachians","severity":"info","text":"The Symmachians (Syriac: ܣܝܼܡܘܿܢܝܵܢܹ̈ܐ) are a group associated with Symmachus, a 2nd-century Ebionite or Jewish-Christian translator, here criticized for docetic views of the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"He and his disciples","severity":"info","text":"This passage continues the narrative of the previous section, listing heretical groups (Symmachians, Bar Buryae, Manichaeans, Photinians) as foils to the orthodox Christology of Theodore and Diodore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܪܨܘܿܦܵܐ","severity":"info","text":"The Syriac term parṣōpā (person, hypostasis) is a key Christological term, here used to affirm the single personhood of Christ against heretical divisions.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܫܲܪܝܼܪܵܐ","severity":"caution","text":"The phrase 'not true' (lā šarrīrā) is repeated emphatically, but the Syriac syntax in line 10 is ambiguous: it may mean the path is not true or that the heretics' books show it is not true.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he and his disciples' in the first line is ambiguous: it likely refers to Theodore of Mopsuestia and his followers, but could also include Diodore of Tarsus.","The phrase 'teachers of the fear of truth' (ܡܲܠܦܵܢܹ̈ܐ ܕܕܚܠܲܬܼ ܩܘܼܫܬܐ) is a rare epithet; its precise referent is unclear, possibly a polemical designation for orthodox teachers."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܦܵܘܠܘܢܝܢ̈ܐ ܬܚܹܝܬܼ ܫܘܼܪܵܝܵܐ ܚܲܒܼܫܘܼܗܝ ܠܲܒܼܪܵܐ\nܘܡ̣ܢ ܒܲܪܬܼ ܐ̄ܢܵܫܐ ܥܒ̣ܕܘ ܫܘܼܪܝܵܐ ܠܲܐܠܵܗܘܼܬܹܗ܀ :ܡܲܪ̈ܩܝܘܿܢܸܣ ܛܹܐ ܥܪܲܩ̣ܘ ܡ̣ܢ ܗ̇ܠܹܝܢ ܐܵܦ ܡ̣ܢ ܗܵܠܹܝܢ\n:ܘܐܲܥܸܠܘ ܐܝܼܬܼܝܵܐ ܕܢܘܼܟܪܵܝ ܒܲܫܡܹܗ ܠܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ\n:ܘܠܢܝܼܢܝܐ ܐܵܦܠܵܐ ܒܡܸܠܬܐ ܩܪܸܒܼܘ ܠܲܦܝܵܣܵܐ\nܒܗܝ̇ ܕܐܲܪܝܼܡܘܼܗܝ ܠܫܸܡ ܐܝܼܬܼܘܵܬܼܵܐ ܡ̣ܢ ܣܸܦܪ̈ܲܝܗܘܿܢ܀ :ܕܒܹܝܬܼ ܒܲܪܕܲܝܨܵܝܢ ܚܫܲܒ̣ܘ ܟܠ ܡ̣ܕܲܡ ܐܲܝܟ ܠܵܐ ܡܸܕܼܡ\nܘܲܣܬܲܪܘ ܘܲܒܼܢ̣ܵܘ ܒܸܢܝܵܢ ܙܹܐܦܵܐ ܘܠܵܐ ܡܸܬܼܩܲܝܲܡ. :ܘܠܢܛܝܢܘܣ ܥܒ݂ܲܪܓܘܼܕܵܦܹܗ ܠܟܼܠ ܓܘܼܕܵܦܝܼ̈ܢ\nܘܲܐܪܫܲܥ ܘܐܸܡܲܪ ܕܠܵܐ ܦܲܓܼܪܵܐ ܗ̄ܘ̣ܵܐ ܕܝܸܠܕܲܬ̤ ܡܲܪܝܼܡ܀ :ܣܹܒܼܵܠܝܼܘܿܣ ܛܠܲܡ̣ ܐܢܵܫܘܼܬܼܵܐ ܘܐܲܠܵܗܘܼܬܼܵܐ\nܡܲܥܛ̣ܵܐ ܩܢܘܡܹ̈ܐ ܘܚܲܒܸܿܠ ܛܲܟܼܣܵܐ ܕܿܐܝܼܬܼ ܒܐܝܼܬܼܘܬܼܵܐ. :ܕܒܹܝܬܼ ܐܪܝܼܘܿܣ ܦܲܪܫܘܼܗܝ ܠܲܒܼܪܵܐ ܡ̣ܢ ܝܵܠܘܿܕܹܗ\nܘܟܲܢܝܘܼܗܝ ܥܲܒܼܕܵܐ ܘܲܡܫܲܡܫܵܢܵܐ ܐܲܝܟ ܟܠ ܒܸܪ̈ܝܵܢ܀ :ܐܸܘܢܘܡܝܢ̈ܐ ܒܲܫܡܵܐ ܒܲܠܚܘܕ ܩܪ̣ܵܐܘܼܗܝ ܝܲܠܕܵܐ\nܘܒܲܛܠܘܼܗܝ ܠܲܫܡܵܐ ܕܐܲܒܼܵܗܘܬܼܵܐ ܘܕܼܝܼܠܝܼܕܼܘܼܬܼܵܐ. :ܕܘܡܪ݁ܝܛܐ ܦܸܠܓܘܲܬܼ ܐܢܵܫܵܐ ܚܲܒܼܫܘܼܗܝ ܠܡܵܪܢ\nܘܠܵܐ ܐܲܦܸܣܘܼܠܹܗ ܕܢܸܗܘܸܐ ܓܡܝܼܪܵܐ ܐܵܦ ܠܵܐ ܒܢܲܦܫܵܐ܀ :ܡܩܕܘܢܝܣ ܠܚܵܝܗܝ ܠܲܩܢܘܿܡܐ ܕܪܘܼܚܵܐ ܕܩܘܼܕܼܫܵܐ\nܘܢܲܟܼܪܝܼ ܘܲܫܕܵܝܗܝ ܠܗܵܠ ܡ̣ܢ ܢܘܡ̈ܐ ܕܐܲܒܼܵܐ ܘܲܒܼܪܵܐ. :ܕܒܹܝܬܼ ܣܹܘܵܪܹ̈ܐ ܛܲܠܡܘܼܗܝ ܠܦܲܓܼܪܵܐ ܕܲܫܩ̣ܲܠ ܡܸܢܲܢ\nܒܗܵܝ̇ ܕܐܵܡ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܠܵܘ ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ ܕܚܫ̣ ܘܐܸܬܼܢܲܣܝܼ܀ :ܗܵܐ ܬܵܘܕܝܼܬܼܵܐ ܕܗܲܪ̈ܛܝܼܩܹܗ ܣܵܢܝܝ ܢܲܦܫܵܐ\nܚ̣ܙܵܘ ܗܸܕܼܝ̈ܘܛܹܐ ܟܡ̇ܐ ܓܘܼܕܵܦܹ̈ܐ ܡܠܹܝܢ ܫܲܪ̈ܒܲܝܗܘܿܢ.","english":"Paulicians placed the Son under the beginning, and after the likeness of man they made a beginning for his divinity. The Marcionites fled from these and from those, and they introduced the \"essence\" of the name of \"Son\" into the name of \"substance,\" and to the nature they did not even approach with a word, because they raised the name of \"substance\" from their books. The Bardaisanites considered everything as nothing, and they denied and sought a vain and unstable inquiry. And to the blasphemy of Valentinus, he added to all blasphemies, and he declared and said that it was not a body that the mother Mary bore. Sabellius confounded humanity and divinity, mixing the hypostases and destroying the order that exists in substance. The Arians separated the Son from his Begetter, and they made him a servant and a minister like all creatures. The Eunomians called him \"Son\" in name only, and they abolished the name of fatherhood and sonship. The Dormitians divided the man, placing the Lord in him, and they did not permit him to be complete even in himself. Macedonius deprived the hypostasis of the Holy Spirit of its life, and he cast it out from the ranks of the Father and the Son. The Severians denied the body that he took from her, in that they said that it was not a man who suffered and was crucified. Behold, the confession of the heretics, many in number, see how many blasphemies their sects are full of.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of heresies, each condemned in turn, following the pattern of earlier heresiological lists in Syriac tradition.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܐܝܼܬܼܘܼܬܼܵܐ (īṯūṯā) is rendered 'substance' in the English draft; it corresponds to Greek οὐσία and is a key term in Trinitarian and Christological debates.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paulicians","severity":"info","text":"The Paulicians were a dualist sect active from the 7th century onward; Narsai's anachronistic inclusion here reflects later heresiological conflation rather than historical accuracy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Severians","severity":"info","text":"The Severians (followers of Severus of Antioch) are accused of denying the reality of Christ's human body; this reflects the miaphysite–dyophysite polemic of Narsai's own context.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mary","severity":"info","text":"The reference to Mary bearing a body (Valentinus) echoes the Christological debates over the title Theotokos, grounded in Luke 1:35 and the Council of Ephesus (431).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dormitians","severity":"caution","text":"The group 'Dormitians' (ܕܘܡܪ݁ܝܛܐ) is obscure; the Syriac may be a corruption or a rare name for a sect otherwise unknown, possibly related to 'Dormition' or a misreading.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Dormitians' is uncertain; the Syriac ܕܘܡܪ݁ܝܛܐ may be a scribal error or a rare heresiological label.","The Paulicians are anachronistic for Narsai's 5th-century context, suggesting later interpolation or a broadened use of the term."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܚܘܼܪܘ ܬܼܵܩܢܵܐܝܼܬܼ ܟܡܵܐ ܢܘܼܟܼܪܵܝܼܢ ܠܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܲܟܼܡܵܐ ܟܬܼܵܝܼܫܝܼܢ ܠܲܡܕܲܘܵܕܼܘ ܠܬܩܝܼܢܵܬܼܵܐ܀ :ܦܪܘܿܫ ܟܹܐܢܵܐܝܼܬܼ ܐܲܝܟ ܦܵܪܘܿܫܵܐ ܩܵܢܝܲܝ̈ ܡܸܠܬܹܐ\nܟܡܵܐ ܦܘܼܪ̈ܫܢܹܐ ܐܝܼܬܼ ܒܹܝܬܼ ܟܹܐܢܹ̈ܐ ܘܲܠܥܵܘ̈ܠܹܐ. :ܟܹܐܢܝܼ̈ܢ ܣܲܓܿܝܼ ܐ̄ܢܵܫ̈ܐ ܕܕܼܵܢܹ̇ܬܼ ܚܠܵܦ ܡܸܠܲܝ̈ܗܘܿܢ\nܘܫܲܪܝܼܪ ܘܲܕܼܟܹܐ ܫܪܵܪܵܐ ܕܐܲܟܼܪܸܙܘ ܒܲܝܢܵܬܼ ܐ̄ܢܵܫ̈ܐ܀ :ܡܸܛܠܵܬܼܗܘܿܢ ܬܢܹܝ̇ܬܼ ܥܘܼܗܕܵܢܵܐ ܕܗ̇ܪ̈ܲܛܝܩܹܐ\nܕܐܸܓܼܠܹܐ ܠܐ̄ܢܵܫ̈ܐ ܟܡܵܐ ܪ̈ܚܝܼܩܝܼܢ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ. :ܠܛܵܠܘܿܡܘܼܬܼܗܘܿܢ ܒܥܹ̇ܝܬܼ ܕܐܹܚܵܘܹܐ ܩܕܼܵܡ ܛܵܠܘܿܡܹ̈ܐ\nܕܐܵܘܕܲܥ ܐܸܢܘܿܢ ܕܠܵܐ ܟܹܐܢܵܐܝܼܬܼ ܛܠܲܡ̣ܘ ܠܲܬܼܪ̈ܝܼܨܐ܀ :ܗܲܪ̈ܛܝܼܩܹܐ ܟܲܢܝܼܘ ܐܸܢܘܿܢ ܠܝܵܕܼܥܲܝ̈ ܩܘܼܫܬܵܐ\nܘܡܸܛܠ ܗܵܕܹܐ ܬܢܹ̇ܝܬܼ ܩܘܼܛܪܵܓܼܵܐ ܕܛܵܠܘܿܡܘܼܬܼܗܘܿܢ. :ܫܪܵܪܵܐ ܕܲܒܼܗܘܿܢ ܦܸܚܡܲܬ̤ ܡܸܠܲܬܼܝ ܥܲܡ ܙܹܐܦܵܢܹ̈ܐ\nܕܐܸܓܼܠܹܐ ܠܐܢܵܫ̈ܐ ܕܲܟܼܡܵܐ ܢܘܼܟܼܪܵܝ ܫܪܵܪܵܐ ܠܙܹܐܦܵܐ܀ :ܫܪܵܪܵܐ ܗ̄ܘ̣ ܓܲܠܝܵܐ ܕܐܲܟܼܪܸܙ ܒܐܲܪܥܵܐ ܣܲܟܿܘܼܠܬܲܢܹ̈ܐ\nܘܣܲܟܼܠܹ̈ܐ ܚܲܫܒܿܘܼܗܝ ܐܲܝܟ ܛܵܥܝܘܼܬܼܵܐ ܕܗܲܪ̈ܛܝܼܩܹܐ. :ܩܪܵܒܼܵܐ ܪܲܒܵܐ ܥܒ̣ܕܘ ܫܲܪ̈ܝܼܪܹܐ ܥܲܡ ܕܲܓܼܠܹ̈ܐ\nܘܗܵܢ̇ܵܘ ܬܲܗܪܵܐ ܕܟܲܢܝܼܘ ܐܸܢܘܿܢ ܒܫܸܡ ܕܲܓ̈ܠܹܐ܀ :ܫܢܲܝ̈ܐ ܬܸܫܥܝܼ̈ܢ ܘܝܼܬܿܝܼܪ ܩܲܠܝܼܠ ܚܲܝܵܐ ܬܸܐܵܕܘܲܪܘܿܣ\nܘܠܵܐ ܫܠܝܼ ܘܲܫܬܸܩ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܛܵܥܲܝ̈ܵܐ. :ܙܲܝܢܵܐ ܕܪܘܝܼܢܵܐ ܠܒܝܼܫ ܗ̄ܘ̣ܵܐ ܟܸܐܢܵܐ ܒܼܟܼܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ\nܘܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܥܲܡ ܣܝܼ̈ܥܵܬܼܵܐ ܕܗܲܪ̈ܵܛܝܼܩܹܐ. :ܒܣܲܝܦܵܐ ܕܪܘܼܚܵܐ ܚܪܸܒܼ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܲܒܼܢܲܝ̈ ܛܘܥܝܝ\nܘܲܡܦܲܪܣܹܐ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܨܢܥ̈ܬܼܵܐ ܕܝܼܘܼܠܦܵܢܵܝܼ̈ܗܘܿܢ.","english":"Look intently, how many are the forms of error in the faith, and how many are the assaults that shake the foundations. Distinguish justly, like a just divider of words, how many divisions there are between the just and the unjust. The just have many tongues of blood shed for their words, and the truth they proclaimed is true and pure among the assemblies of men. Because of them, the memory of the heretics has come to an end, who showed men how far they are from righteousness. I wished to show their wickedness before the wicked, to make known that they unjustly persecuted the orthodox. The heretics concealed themselves from those who know the truth, and because of this, the knot of their wickedness has come to an end. The truth that is in them, my words have mixed with the lies, to show men how many forms of truth are mixed with falsehood. The truth is manifest, which was proclaimed in the land by the simple and the foolish, who considered it like the error of the heretics. The true ones waged a great war against the liars, and this is the ditch they dug for themselves in the name of liars. Seventy years and a little more lived Theodorus, and he did not cease and keep silent from the struggle against the erring. The armor of the spirit the just one wore throughout all his life, and he contended against the factions of the heretics. With the sword of the spirit he destroyed their assemblies of error, and he scattered the seeds of their teachings.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative section on heretical groups, shifting to a eulogy of Theodore of Mopsuestia, introduced at line 10.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac ܟܹܐܢܵܐ (kēnā) means 'just' or 'righteous,' here contrasted with ܥܵܘ̈ܠܹܐ ('unjust'), forming a binary moral framework.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܸܐܵܕܘܲܪܘܿܣ","severity":"info","text":"Theodorus (Theodore of Mopsuestia, ca. 350–428 CE) was a key Antiochene theologian; his life span of 'seventy years and a little more' aligns with known chronology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The metaphor 'sword of the spirit' echoes Pauline language (Eph 6:17) and is common in Syriac polemical literature for doctrinal combat.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܗܲܪ̈ܛܝܼܩܹܐ","severity":"info","text":"Narsai's portrayal of heretics as self-concealing and truth-mixing reflects later East Syriac reception of Theodore as an orthodox champion against heresy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'seventy years and a little more' may be approximate; Theodore's exact lifespan is debated (ca. 350–428).","The identity of 'the just ones' (ܫܲܪ̈ܝܼܪܹܐ) is ambiguous—likely Theodore and his allies, but possibly a broader group."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܐܘܼܡܵܢܵܐܝܼܬܼ ܡܸܬܼܟ̣ܿܬܲܫ ܗ̄ܘ̣ܵܐ ܥܲܡ ܗܹܪܹ̈ܣܝܼܣ\nܘܲܨܢܝܼܥܵܐܝܼܬܼ ܫܵܪܹܐ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܩܸܛܪܹ̈ܐ ܕܛܘܼܥܝܲܝ܀ :ܐܲܬܠܝܼܛܵܐܝܼܬ ܐܲܚܝܼܕ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܕܼܵܕܵܐ ܕܥܲܡܗܘܿܢ\nܘܐܲܝܟ ܕܲܒܼܨܒܼܥܵܐ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܚܲܝܵܒܘܼܬܼܗܘܿܢ. :ܐܲܝܟ ܕܿܪܼܵܪܵܐ ܡܸܬܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܒܲܗܦܵܟܼܬܹ̈ܗ\nܘܚܵܒܲܛ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܙܹܐܦܵܐ ܒܲܐܪܥܵܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ܀ :ܐܲܝܟ ܬܼܐܲܛܪܘܿܢ ܚܫܝܼܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܙܢܲܝ̈ ܬܲܟܼܬܘܼܫܵܐ\nܘܠܵܐ ܡܚܵܦܲܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܙܵܟܼܘܼܬܼܵܐ ܒܟܼܠܗܘܿܢ ܚܲܝܵܘ̈ܗܝ. :ܡ̣ܢ ܛܲܠܝܘܼܬܹܗ ܫܲܪܝܼ ܒܗܸܪܓܵܐ ܕܐ̄ܬܠܹܝܛܘܼܬܼܵܐ\nܘܠܵܐ ܢܵܚ ܘܲܫܠܝܼ ܥܕܲܡܵܐ ܕܫܲܠܹܝܗ ܡܵܘܬܵܐ ܠܪܲܗܛܹܗ܀ :ܐܲܝܟ ܚܲܕ ܝܘܡܵܐ ܚܲܫܒܹܗ ܠܪܲܗܛܵܐ ܕܲܫܢܲܝ̈ ܚܲܝܵܘ̈ܗܝ\nܘܠܵܐ ܦܪܫ̤ ܗ̄ܘ̣ܵܐ ܠܹܗ ܝܘܿܡ ܛܲܠܝܘܼܬܼܵܐ ܡ̣ܢ ܣܲܝܒܘܼܬܵܐ. :ܩܸܐܪܣܵܐ ܫܚܝܼܩܵܐ ܫܠܸܡܘ ܝܘܿܡܵܬܹ̈ܗ ܕܦܵܠܚܵܐ ܚܝܼܨܵܐ\nܘܲܚܠܝܼܨܵܐܝܼܬ ܫܲܪܝܼ ܘܫܲܠܸܡ ܒܦܲܠܚܘܼܬ ܡܵܪܹܗ܀ :ܚܘܼܒܵܐ ܕܡܵܪܹܗ ܥܨܵܝܗܝ ܠܲܬܪܝܼܨܵܐ ܠܡܸܬܼܟܿܬܲܫܘܼ\nܘܠܵܐ ܢܵܡ ܘܲܕܡܸܟ ܥܕܲܡܵܐ ܕܡܲܫܥܼ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ. :ܠܗܝ̇ ܙܵܟܼܘܼܬܵܐ ܕܡܸܠܲܬܼ ܦܵܘܠܘܿܣ ܡܸܬܝܿܐܸܒܼ ܗ̄ܘ̣ܵܐ\nܕܪܵܗܸ̇ܛ ܐ̄ܢܵܐ ܠܲܡ ܠܘܼܩܒܼܵܠ ܢܝܼܫܵܐ ܕܙܵܟܼܘܼܬܼ ܪܵܘܡܵܐ܀ :ܐܘܿ ܠܙܲܟܵܝܵܐ ܕܲܚܫ̣ܵܐ ܠܫܝܼܫܵܐ ܕܪ̈ܲܗܛܝܼ ܫܲܦܝܼܪ\nܘܠܵܐ ܥܵܘܸܟܬܹܗ ܡܚܸܝܼܠܘܼܬܼ ܦܲܓܼܪܵܐ ܘܚܲܫܝ̈ ܢܲܦܫܵܐ. :ܐܘ ܟܲܫܝܼܪܵܐ ܟܡܵܐ ܐܸܬܼܪܼܫܲܪ ܠܩܸܢܝ̈ܢ ܚܲܝܹ̈ܐ\nܘܠܐ ܝܲܗܒܼ ܐܲܬܼܪܐ ܠܣܵܢܵܐ ܕܢܸܒܼܘܿܙ ܡ̣ܢ ܩܸܢܝܵܢܵܘ̈ܗܝ܀ :ܐܘ ܚܲܟܝܼܡܵܐ ܟܡܵܐ ܐܸܬܼܚܲܟܼܡ ܠܡܸ̇ܚܙܵܐ ܕܟܲܣ̈ܝܵܢ\nܘܠܵܐ ܐܸܬܼܟܲܣܝܲܬ̤ ܚܕܵܐ ܕܲܣܬܝܼܪܵܐ ܡ̣ܢ ܪܸܥ̇ܝܵܢܹܗ.","english":"Athletically he contended with the heresies, and with a piercing sound he loosed the knots of their error. In the manner of an athlete he held the contest with them, and as with a finger he showed their condemnation. As truth was revealed in his refutations, and he dashed the lie to the ground before the eyes of the beholders. Like a tragic actor his contests were accounted, and he never withdrew from victory throughout all his days. From his youth he began with the zeal of athleticism, and he did not rest nor cease until death put an end to his course. He considered the course of the years of his life as one day, and he did not separate the day of youth from old age. The worn-out old age completed the days of the strenuous laborer, and firmly he began and finished in the service of his Lord. The love of his Lord urged him to contend rightly, and he did not rest nor sleep until he reached victory. That victory of which the word of Paul was being fulfilled, that he runs to meet the trophy of the victory of Rome. O victor over suffering, to the beautiful course of my races, and the weakness of the body and the pains of the soul did not turn him aside. O valiant one, how much he was strengthened for the contests of life, and he gave no place to the weariness that steals from his contests. O wise one, how much he was wise to see the hidden things, and not one secret was hidden from his mind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܡܵܢܵܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܐܘܼܡܵܢܵܐܝܼܬܼ (ʾūmāʾāʾīt) is derived from Greek ἀθλητικός and means 'athletically'. It introduces the athletic metaphor that governs the passage, comparing the subject's doctrinal struggle to a physical contest.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܼܐܲܛܪܘܿܢ","severity":"info","text":"The Syriac ܬܼܐܲܛܪܘܿܢ (teʾaṭrōṭ) is a loan from Greek θέατρον ('theatre'). The phrase 'like a tragic actor' (ܐܲܝܟ ܬܼܐܲܛܪܘܿܥ) compares the subject's public contests to theatrical performance, emphasizing visibility and spectacle.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to Paul (ܦܵܘܠܘܿܣ) and the 'victory of Rome' (ܙܵܟܼܘܼܬܼ ܪܵܘܡܵܐ) alludes to 2 Timothy 2:3–5, where Paul uses athletic imagery for the Christian struggle. The Syriac echoes the Pauline metaphor of running to meet a trophy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܵܟܼܘܼܬܼ ܪܵܘܡܵܐ","severity":"info","text":"The phrase 'victory of Rome' (ܙܵܟܼܘܼܬܼ ܪܵܘܡܵܐ) likely refers to the Roman imperial triumph, a public victory procession. In a Christian context, it symbolizes the ultimate triumph of faith over heresy, possibly alluding to the Council of Chalcedon (451) or other Roman-backed orthodox victories.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"The passage is structured as a series of exclamatory praises ('O victor', 'O valiant one', 'O wise one'), each followed by a clause describing the subject's endurance. This rhetorical pattern is typical of Syriac encomia and highlights the subject's heroic qualities.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the subject is not explicitly named in this passage, but the athletic and Pauline imagery suggests a figure like Theodore of Mopsuestia or another 'doctor' celebrated by Narsai.","The phrase 'victory of Rome' could refer to a specific historical event (e.g., a council) or be a general metaphor for orthodox triumph."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":":ܐܘ ܠܬܲܓܵܪܵܐ ܕܡܸܬܬܲܓܼܪ ܗ̄ܘ̣ܵܐ ܒܟܲܟܪܹܐ ܕܪܘܼܚܵܐ\nܕܥܵܦܘ ܝܘܼܬܼܪ̈ܵܢܵܘܗܝ ܟܠ ܟܵܪ ܪ̈ܲܡܛܬ̤ ܟܵܪܘܿܙܘܼܬܹܗ܀ :ܟܲܟܪܹ̈ܐ ܕܪܘܼܚܵܐ ܫܩܲܠ ܡ̣ܢ ܡܵܪܹܗ ܥܲܒܼܕܵܐ ܛܵܒܼܵܐ\nܘܚܦܝܼܛܵܐܝܼܬ ܙܪܲܥ ܝܘܼܬܼܪܵܢܗܹܝܢ ܒܐܸܕܿܢܲܝ̈ ܟܠܢܵܫ. :ܒܟܼܠ ܐܲܬܼܪ̈ܘ̈ܢ ܫܘܿܚܘ ܝܘܼܬܼܪ̈ܢܹܐ ܕܥܲܡܠܲܝ̈ ܢܲܦܫܹܗ\nܘܠܵܐ ܦܵܫ ܥܲܡܵܐ ܕܠܵܐ ܐܸܬܼܡܲܪܲ[ܟܼ] ܒܛܼ̇ܥܡܵܐ ܕܡܸܠܘ̈ܗܝ. :ܒܲܕܡܘܼܬ ܢܘܼܗܪܵܐ ܕܢܲܚ̣ܘ ܣܘܼܟܠܵܘ̈ܗܝ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܪܲܕܦܵܗ̇ ܠܛܘܼܥܝܲܝ ܕܡܣܲܬܪ̈ܐ ܗ̄ܘ̣ܵܬ ܒܪܥܝܵܢ ܐ̄ܢܫܐ. :ܢܘܼܗܪܵܐ ܕܚܲܝܹܐ ܚܙܬ̤ ܐ̄ܢܵܫܘܼܬܼܵܐ ܒܝܲܕ ܦܸܬܼܓܵܡܵܘ̈ܗܝ\nܘܝܸܠܦܲܬ̤ ܕܲܬܼܚܘܿܪ ܒܝܲܕ ܓܲܠܝܬܼܵܐ ܠܲܕܠܵܐ ܓܲܠܝܵܢ܀ :ܐܲܝܟ ܕܲܒܼܫܸܢܬܐ ܫܠܹܝܢ ܗ̄ܘ̣ܵܘ ܐ̄ܢܵܫ̈ܐ ܡ̣ܢ ܕܘܼܪܫܵܐ\nܥܕܲܡܵܐ ܕܲܕܢܲܚ ܨܲܦܪܵܐ ܕܡܸܠܵܘ̈ܗܝ ܘܐܲܥܝܼܪ ܐܸܢܘܿܢ. :ܢܲܚܬܵܐ ܕܫܸܢܬܐ ܦܪܝܼܣ ܗ̄ܘ̣ܵܐ ܥܠܲܝܗܘܿܢ ܕܣܸܦܪ̈ܲܝ ܪܘܼܚܵܐ\nܘܐܲܪܝܼܡܹܗ ܗܘ̤ ܒܗܸܪܓܵܐ ܛܵܒܼܵܐ ܕܙܘܸܥܲܝ̈ ܢܲܦܫܗ܀ :ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܡܸܬܗܓܝܼܢ ܗ̄ܘ̣ܵܘ ܩܲܪ̈ܝܲܝ ܣܸܦܪܹ̈ܐ\nܥܕܲܡ̤ܵܐ ܕܲܩܪܵܘ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܹܗ ܘܟܸܢ ܐܸܬܚܲܟܲܡܘ. :ܣܵܦܪܵܐ ܕܣܵܦܪܸ̈ܐ ܙܵܕܸܩ ܕܢܸܩܪܝܼܘܗܝ ܠܲܡܗ̤ܝܼܪ ܗܵܘܢܵܐ\nܘܐܸܠܘܼ ܠܐ ܗܘ̤ ܠܲܝܬܼ ܗ̄ܘ̣ܵܐ ܣܵܦܪܵܐ ܕܡܲܠܸܦ ܫܲܦܝܼܪ܀ :ܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܐ ܕܲܟܼܬܝܼܒܼܵܬܹܗ ܥܬܲܪ ܟܠ ܕܲܥܬܲܪ\nܘܡ̣ܢ ܦܘܼܫܵܩܵܘ̈ܗܝ ܩܢܵܘ ܒܘܼܝܵܢܵܐ ܠܲܡܦܲܫܵܩܘ. :ܡܸܢܹܗ ܝܸܠܦܸܬ ܐܵܦ ܐ̄ܢܵܐ ܕܝܸܠܦܸܬ ܠܲܡܠܓܼܠܵܓܘܼ\nܘܲܒܼܥܸܢܝܵܢܹܗ ܩܢܹܝܬܼ ܥܸܢܝܵܢܵܐ ܕܗܸܪܓܵܐ ܕܡܸ̈ܠܐ܀ :ܗܸܪܓܹܗ ܗܘ̤ܵܐ ܠܝܼ ܐܲܝܟ ܗܲܕܝܼܐܵܐ ܠܘܵܬܼ ܕܲܟܼܬܝܼ̈ܒܵܢ\nܘܗܘ̤ ܐܲܪܝܼܡܲܢܝ ܠܘܵܬܼ ܣܘܼܟܵܠ̇ܐ ܕܣܸܦܪܵܝ ܪܘܼܚܵܐ.","english":"Or like a merchant who traded in the talents of the Spirit, whose profits covered every herald of his proclamation. The talents of the Spirit he took from his Lord, the good servant, and diligently sowed their profit in the ears of all. In every place the profits of his labors were placed, and no people remained who were not nourished by the taste of his words. In the manner of a light he showed his meanings among the lands, and he pursued the errors that were hidden in the thoughts of men. The light of life saw humanity through his words, and it learned to discern by means of the revealed the hidden. As if from a feast men rested from strife until the morning of his words dawned and the mind awoke. The table of the feast was spread over them from the books of the Spirit, and he raised them up by the good meditation of the movements of his soul. Without knowledge the readers of books were murmuring until they read his writings and became wise. The scribe of scribes deserves to be called the enlightener of the age, for otherwise there would be no scribe who teaches well. From the treasury of his writings everyone who became rich grew wealthy, and from his interpretations they found a solution for the perplexed. From him also learned the one who learned to interpret, and through his inquiries I found the inquiry of the meditation of words. His meditation was for me like a guide to the scriptures, and he raised me up to the meaning of the books of the Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܟܪܹ̈ܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'talents of the Spirit' (ܟܲܟܪܹ̈ܐ ܕܪܘܼܚܵܐ) uses the Syriac word ܟܲܟܪܹ̈ܐ (kakrē), a loan from Greek κέκρας, meaning a measure or talent, here metaphorically for spiritual gifts or doctrinal resources.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the subject as a 'scribe of scribes' (ܣܵܦܪܵܐ ܕܣܵܦܪܸ̈ܐ) and 'enlightener of the age' (ܡܲܗܝܼܪ ܗܵܘܢܵܐ) reflects the high esteem for exegetical and pedagogical authority in the School of Nisibis, where Narsai taught.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܫܸܢܬܐ","severity":"info","text":"The simile 'as if from a feast' (ܐܲܝܟ ܕܲܒܼܫܸܢܬܐ) echoes a common Syriac trope comparing scriptural interpretation to a banquet, found also in Ephrem's Hymns on Faith (e.g., Hymn 5).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the subject's intellectual and spiritual influence, shifting from athletic and mercantile metaphors to those of light, feast, and scribal authority, culminating in a personal testimony of the author's own learning.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The claim that 'no people remained who were not nourished by the taste of his words' reflects the later reception of Narsai as a universal teacher in the East Syriac tradition, though his works were largely confined to that tradition.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܡܸܬܗܓܝܼܥ for 'murmuring' may be a variant of ܡܸܬܗܓܝܼܐ, 'they were agitated'), but the overall sense is clear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":":ܚܠܵܦ ܝܘܼܬܪ̈ܵܢܵܘܗܝ ܡܸܬܟܲܬܲܫ ܐ̄ܢܵܐ ܥܲܡ ܣܵܩܘܿܪܵܘܗܝ\nܘܲܡܚܵܘܸܐ ܐ̄ܢܵܐ ܕܠܵܘ ܟܐܹܢܵܐܝܼܬܼ ܛܠܲܡܘ ܝܘܼܬܼܪ̈ܵܢܵܘܗܝ܀ :ܛܠܘܼܡܝܵܐ ܪܲܒܵܐ ܛܲܠܡܘܼܗܝ ܐ̄ܢܵܫ̈ܐ ܠܒܝܼܫܲܝ̈ ܚܘܼܬܼܪܵܐ\nܘܛܸܢܸܬ ܣܲܓܼܝܼ ܕܐܸܬܒܲܥ ܡܸܢܗܘܿܢ ܥܝܲܪܬܵܐ ܕܨܲܥܪܹܗ. :ܥܝܼܪܵܬܼܵܐ ܕܨܲܥܪܹܗ ܥܒܲܕܬܲܢܝ ܕܐܸܬܒܲܥ ܡܸܐܡܪܐ ܕܡܸܠܹ̈ܐ\nܘܡܸܛܠܵܬܹܗ ܪܕܝܹܬ ܒܲܫܒܝܼܠܵܐ ܕܲܗܦܵܟܼܵ̈ܬܐ܀ :ܠܹܗ ܘܠܲܚܲܒܼܪ̈ܵܘܗܝ ܚܙܹܝ̇ܬ ܕܡܲܨܚܝܢ ܗܲܪ̈ܲܛܝܼܩܹܐ\n:ܘܐܸܡܕܲܬܼ ܕܐܹܡܲܪ ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܥܲܡ ܡܸܠܲܝ̈ܗܘܿܢ\n:ܠܘܵܬܼ ܡܸܠܲܝ̈ܗܘܿܢ ܚܵܪܲܬܼ ܡܸܠܲܬܝ ܡ̣ܢ ܫܘܼܪܵܝܐ\nܘܬܘܼܒܼ ܨܐܕܿܝܼܗܘܿܢ ܡܬܲܚܸܡ ܐ̄ܢܵܐ ܠܹܗ ܠܫܲܪܒܵܐ ܕܡܸܠܲܬܝ܀ :ܠܗܘܿܢ ܪܵܫܵܐܢܵܐ ܠܪ̈ܫܝܲܝ ܡܸ̈ܠܹܐ ܕܝܲܕܘܼܥܬ̈ܢܹܐ\nܕܟܲܕ ܗܸܕܝܘܿܛܝܼ̈ܢ ܓܪܹܝܢ ܘܲܡܨܲܝܚܝܼܢ ܠܣܲܟܼܘܼܠܵܬܵܢܹ̈ܐ. :ܪܲܒ ܣܘܼܟܵܠܵܐ ܕܚܵܘܝܼܘ ܒܲܐܪܥܵܐ ܡܗܝܼܪ̈ܲܝ ܗܵܘܿܢܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥ ܠܡܸܣܬܲܟܵܠܘܼ ܒܣܘܼܟܵܠܲܝܗ̈ܘܿܢ܀ :ܚܲܟܼܝܡܵܐܝܬ ܟܬܼܒܼܘ ܟܠ ܕܿܟܼܬܿܒܼܘ ܒܣܸܦܪܹ̈ܐ ܕܲܟܼܬܲܒܼܘ\nܘܠܲܝܬܿ ܚܲܟܼܝܡܵܐ ܕܲܢܣܝܼܡ ܡܘܼܡܵܐ ܒܦܵܘܼܫܵܩܲܝ̈ܗܘܿܢ. :ܣܲܟܼܠܹ̈ܐ ܒܲܠܚܘܿܕܿ ܨܲܚܝܼܘ ܐܸܢܘܿܢ ܐܲܝܟ ܕܲܠܒܼܝܼ̈ܫܹܐ\nܒܗܝ̇ ܕܟܼܪܝܼܗܝܼܢ ܠܡܸܣܬܲܟܵܠܘܼ ܒܚܹܝܠ ܡܸܠܲܝ̈ܗܘܿܢ܀ :ܒܟܸܐܒܹ̈ܐ ܩܫܲܝ̈ܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ ܟܪܝܼܗܝܼܢ ܥܲܛܠܹ̈ܐ\nܘܠܵܐ ܪܵܓܵܐ ܠܗܘܿܢ ܠܡܸܫܡܲܥ ܛܸܒܵܐ ܕܚܘܼܠܡܵܢ ܢܲܦܫܵܐ܀ :ܒܢܦܫܵܐ ܟܪܝܼܗܝܼܢ ܟܪ̈ܝܼܗܲܝ ܢܲܦܫܵܐ ܕܠܑܵ ܒܘܼܝܵܢܹ̈ܐ\nܥܲܠ ܗ̇ܝ ܣܵܢܹܝܢ ܠܓܼܙܪ̈ܝ ܟܸܐܒܹ̈ܐ ܩܫܝ̈ܐ ܕܢܲܦܫܵܐ. :ܡܸܕܲܥ ܝܵܕܥܝܼܢ ܕܠܵܐ ܡܸܬܐܲܣܝܵܐ ܚܸܪܚܵܘܼܬܼܗܘܿܢ\nܡܸܛܠ ܗܵܕܹܐ ܠܒܼܝܼܫܝܼܢ ܪܘܼܓܼܙܵܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ.","english":"Instead of his profits, I would contend with his creditors, and I would show that it was not unjustly that his profits were stolen. A great injustice, the thieves who stole from him, men clothed in deceit, and much dust was stirred up from the course of his city. The cities of his city, the paths that were stirred up from the word of words, and his reasons followed the path of transformations. I saw him and his companions that the heretics were making a noise, and the measure of what he said, the true one, with their words. Beside their words, my word hastens from the beginning, and again, I would set their limit for the narrative of my word. For them, the chief of the heads of words of knowledge, who, when the simple are stirred up and make a noise against the schools. The great meaning that they showed in the earth, the skilled ones of thought, and no one knew how to understand their meaning. Wisely they wrote everything that they wrote in the books that they wrote, and there is no wise one who placed a blemish in their interpretations. Only the foolish cried out, \"They are like the possessed,\" in that they were sick to understand the power of their words. With severe pains of ignorance, the idle were sick, and there was no hope for them to hear the good of the health of the soul. In the soul, the sick of soul are sick, without remedies, for that reason they go to the cutters of severe pains of the soul. They know well that their hardness is incurable, because of this they put on a rage without reason.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܵܩܘܿܪܵܘܗܝ","severity":"info","text":"The term ܣܵܩܘܿܪܵܘܗܝ (sāqōrāw(hy)) likely means 'creditors' in a metaphorical sense, referring to those who demand an accounting of the teacher's spiritual 'profits' (ܝܘܼܬܪ̈ܵܢܵܘܗܝ).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܲܪ̈ܲܛܝܼܩܹܐ","severity":"info","text":"The word ܗܲܪ̈ܲܛܝܼܩܹܐ (harrāṭīqē) is a loan from Greek αἱρετικοί, meaning 'heretics'. It identifies the opponents as doctrinal deviants, a common polemical target in Narsai's works.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܟܼܘܼܠܵܬܵܢܹ̈ܐ","severity":"info","text":"The term ܣܲܟܼܘܼܠܵܬܵܢܹ̈ܐ (sakkūlātāṯē) refers to 'schools' or 'academies', likely the theological schools of Edessa or Nisibis, central to Narsai's context as a teacher and exegete.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a metaphorical defense of the teacher's legacy (lines 1–3) to a direct polemic against heretics and ignorant critics (lines 4–14), culminating in a diagnosis of their spiritual sickness.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of 'severe pains of the soul' (ܟܸܐܒܹ̈ܐ ܩܫܲܝ̈ܵܐ ܕܢܲܦܫܵܐ) and 'incurable hardness' (ܠܵܐ ܡܸܬܐܲܣܝܵܐ ܚܸܪܚܵܘܼܬܼܗܘܿܢ) echoes ascetic and therapeutic language common in Syriac literature, comparing heresy to a disease.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the cities of his city' (ܥܝܼܪܵܬܼܵܐ ܕܨܲܥܪܹܗ) is ambiguous; it may be a scribal error or a deliberate rhetorical doubling. The translation 'the cities of his city' is uncertain.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cities of his city' (ܥܝܼܪܵܬܼܵܐ ܕܨܲܥܪܹܗ) is unclear; possibly a textual corruption or a metaphorical extension.","The identity of 'the thieves' (ܐ̄ܢܵܫ̈ܐ ܠܒܝܼܫܲܝ̈ ܚܘܼܬܼܪܵܐ) is not specified; they may represent heretics or false teachers."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":":ܪܘܓܼܙܵܐ ܩܲܫܝܵܐ ܩܢܵܘ ܗܸܕܝܘܿܛܹ̈ܐ ܠܘܵܬܼ ܝܵܕܘܿܥܹ̈ܐ\nܥܲܠ ܕܲܡܦܲܪܫܝܼܢ ܟܝܵܢܝܵܬܹ̈ܐ ܕܡܸܠܬܐ ܘܦܲܓܼܪܵܐ܀ :ܦܲܓܼܪܵܐ ܕܡܸܢ̇ܢ ܫܩܲܠ ܒܵܪܘܿܝܵܐ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ\nܘܟܲܢܝܹܗ ܒܚܘܼܒܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܒܲܛܟܼܣܵܐ ܕܝܼܠܹܗ. :ܕܝܼܠܹܗ ܝܲܗ̣ܒ ܠܹܗ ܟܲܕ ܗܘ̤ ܠܵܐ ܙܥܲܪ ܡ̣ܢ ܡܵܐ ܕܐܝܼܬܼܵܘܗܝ\nܕܠܲܝܬܼ ܠܲܟܼܝܵܢܹܗ ܕܠܑܵܐ ܢܸܬܼܒܲܝܨܲܪ ܘܠܑܵ ܢܸܬܼܝܲܬܿܪ܀ :ܪܵܡ ܗܘ̣ ܟܝܵܢܹܗ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܘܡ̣ܢ ܫܘܼܚ̈ܠܵܦܹܐ\n:ܘܠܵܐ ܩܲܪ̈ܒܵܢ ܠܹܗ ܟܝܵܢ̈ܝܵܬܐ ܕܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ\n:ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܩܪܸܒܼܘ ܡܲܟܼܵܬܼܵܐ ܕܿܟܹܝܵܢ ܐ̄ܢܵܫܵܐ\nܠܵܘ ܠܲܟܼܝܵܢܵܐ ܕܪܵܡ ܘܲܡܥܲܠܲܝ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ܀ :ܕܐ̄ܢܵܫܵܐ ܐܸܢܹܝܢ ܟܠ ܕܲܟܼܬܼܝܼ̈ܒܵܢ ܥܲܠ ܒܲܪܢܵܫܵܐ\nܒܲܛܢܵܐ ܘܝܲܠܕܵܐ ܐܵܦ ܬܲܪܒܝܼܬܵܐ ܘܚܲܫܵܐ ܘܡܵܘܬܵܐ܀ :ܠܗܵܢ ܦܘܼܪܫܵܢܵܐ ܕܡܸܠܬܼܵܐ ܘܦܲܓܼܪܵܐ ܓܠܵܘ ܫܲܪܝܼܪܹ̈ܐ\nܘܣܲܟܼ̈ܠܹܐ ܟܬܝܼܫܝܼܢ ܕܥܲܠ ܡ̇ܢ ܚܵܘܝܼܘ ܠܲܕܠܵܐ ܓܲܠܝܵܢ܀ :ܗܵܕܹܐ ܗ̣ܝ ܥܸܠܬܐ ܕܥܸܒܕܲܬ̤ ܐܸܢܘܿܢ ܣܵܢܐܹ̈ܐ ܠܟܸܐܢܹ̈ܐ\n:ܘܡܸܛܠܵܬܵܗ̇ ܣܩܝܼܪܝܼܢ ܘܲܣܢܹܝܢ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\n:ܘܗܵܐ ܙܵܕܸܩ ܗ̄ܘ̣ܵܐ ܕܡܛܠ ܗܵܕܹܐ ܪ̈ܚܝܼܡܹܐ ܢܸܗܘܘܿܢ\nܠܦܘܼܬܼ ܒܘܼܕܵܩܵܐ ܕܲܣܬܝܼܪ̈ܵܬܐ ܕܚܵܘܝܼܘ ܒܐܲܪܥܵܐ܀ :ܠܫܘܼܒܼܚܵܐ ܫܵܘܹܐ ܐܲܝܢܵܐ ܕܓܵܠܹܐ ܠܲܕܠܵܐ ܓܲܠܝܵܢ\nܘܕܵܪܸܫ ܐܘܼܪܚܵܐ ܠܫܲܒܼܪܘܼܬ ܐ̄ܢܵܫܵܐ ܠܡ̣ܒܼܥܵܐ ܕܟܲܣ̈ܝܵܢ. :ܠܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫ̈ܐ ܚܸܟܼܡܲܬ ܡܸܠܬܼܵܐ ܕܲܒܼܝܵܕܘ̈ܥܹܐ\nܘܡ̣ܢ ܠܵܐ ܢܲܟܼܪܹܐ ܕܛܲܠܡܘܼܗܝ ܣܲܟܼ̈ܠܹܐ ܠܗܵܢ ܝܘܼܬܼܪܵܢܵܐ܀ :ܬܪܹܝܢ ܝܘܼܬܼܪ̈ܵܢܹܐ ܥܦܝܼ̈ܦܹܐ ܝܥܵܘܝܼܘ ܪ̈ܚܡܲܝ ܩܘܼܫܬܐ\nܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܘܲܫܒܼܚܝܘܼܬܵܐ ܕܕܘܒܼܵܪ̈ܲܝܗܘܿܢ.","english":"A harsh anger stirred up the simple against the learned\nconcerning the distinction of the natures of the Word and the body. The body of the Son took the Word of the Father, the Creator,\nand bound it in love, the Son of God, in his own order. He gave his own, while he himself was not diminished from what he was,\nso that there is no nature of his that is increased or decreased. His nature is high above natures and changes,\nand the natures of the nature of man do not approach it.\nTo the nature of man approached the economy of the nature of man,\nnot to the nature that is high and elevated above natures. Of man, everything that is written concerning man is born:\nbirth, begetting, also upbringing, suffering, and death. This distinction of the Word and the body the true ones revealed,\nand the foolish were struck down, who, concerning what they showed to the non-manifest, this is the cause that made the books of the heretics for the afflicted,\nand because of it they were shut up and confined in the lands of the earth. And behold, it was fitting that because of this, the beloved ones would be\naccording to the investigation of the mysteries that they would show in the earth. To the glory is equal he who reveals the non-manifest\nand searches out a way for the childhood of man to seek the hidden. For the childhood of men, the wisdom of the Word among the learned,\nand from not being bitter, the foolish plunder this advantage. Two advantages intertwined the friends of truth:\nthe Word of truth and the glory of their conduct.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܝܵܬܹ̈ܐ ܕܡܸܠܬܐ ܘܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'natures of the Word and the body' (kyānāyātā d-meltā w-pagrā) is a technical Christological formula. Narsai here distinguishes the divine nature of the Word from the human nature (body) of Christ, a key concern in Antiochene theology.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܘܓܼܙܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The 'harsh anger' stirred up against the learned reflects the Christological controversies of the 5th–6th centuries, particularly the Nestorian controversy. Narsai, a proponent of Antiochene dyophysitism, often polemicizes against those he considers simple or heretical.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ ܒܲܛܢܵܐ ܘܝܲܠܕܵܐ ܐܵܦ ܬܲܪܒܝܼܬܵܐ ܘܚܲܫܵܐ ܘܡܵܘܬܵܐ","severity":"info","text":"The list 'birth, begetting, upbringing, suffering, and death' echoes the human life-cycle of Christ, alluding to the incarnation and passion narratives in the Gospels (e.g., Matt 1:18–25; Luke 2:1–7; John 19:1–30). Narsai uses this to underscore the humanity of Christ.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܹܝܢ ܝܘܼܬܼܪ̈ܵܢܹܐ ܥܦܝܼ̈ܦܹܐ","severity":"info","text":"The passage concludes with a dual advantage: 'the Word of truth and the glory of their conduct.' This rhetorical pairing summarizes the benefits of correct Christological understanding for the 'friends of truth,' contrasting with the heretics' errors.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܵܢܐܹ̈ܐ ܠܟܸܐܢܹ̈ܐ","severity":"info","text":"The reference to 'books of the heretics for the afflicted' suggests that Narsai's works were read in contexts of persecution or doctrinal struggle. This passage may reflect the reception of his Christological writings among Syriac communities under pressure from Chalcedonian or Miaphysite opponents.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܩܪܸܒܼܘ ܡܲܟܼܵܬܼܵܐ","severity":"caution","text":"The phrase 'economy of the nature of man' (mdabbrānūtā d-kyānā d-nāšā) is ambiguous: it could refer to the divine economy (incarnation) or to human management. The translation 'economy' is conventional but may obscure Narsai's precise Christological argument.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'economy' (mdabbrānūtā) is ambiguous: it may denote the divine plan of salvation or a more general arrangement. The reading here follows the Christological context.","The identity of 'the simple' (hedyōṭē) and 'the learned' (yaddōʿē) is not specified; they likely represent theological opponents and supporters in the Nestorian controversy."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܫܒܝܼܚ ܗ̄ܘ̣ܵܐ ܥܲܡܠܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܕܣܲܟܘܼܠܬܵܢܹ̈ܐ:\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥ ܕܢܸܬܼܢܸܐ ܫܲܦܝܼܪ ܙܢܲܝ̈ ܥܲܡܠܲܝ̈ܗܘܿܢ܀ :ܒܥܲܡܠܹܐ ܠܐܝܼ ܕܝܘܿܕܘܿܪܘܿܣ ܓܲܢܒܲܪ ܚܲܝܠܵܐ\nܥܕܲܡܵܐ ܕܬܲܚܸܒܼܘ ܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ ܒܥܲܢܘܵܝܘܼܬܼܵܐ. :ܕܬܹܐܕܘܿܪܘܿܣ ܪܲܒܵܐ ܗ̣ܝ ܣܲܓܝܼ ܡ̣ܢ ܬܲܫܥܝܼܬܼܵܐ\nܕܥܸܡܛܲܬ̤ ܥܲܝܢܹܗ ܒܗܸܪܓܵܐ ܕܣܸܦܪܹ̈ܐ ܘܠܵܐ ܦܵܫ ܘܐܲܗܡܝܼ܀ :ܐܵܦ ܢܸܣܛܘܿܪܝܼܣ ܥܡܝܼܠ ܗ̄ܘ̣ܵܐ ܥܲܡܠܹܗ ܡ̣ܢ ܟܠ ܥܲܡܠܝܼ̈ܢ\nܒܲܕܠܵܐ ܝܲܗ̄ܒܠܹܗ ܐܲܬܼܪܵܐ ܠܚܲܨܪܹܗ ܠܡܸܪܕܵܐ ܒܬܵܘܫܵܐ. :ܗܵܐ ܥܲܡܠܲܝ̈ܗܘܿܢ ܕܐ̄ܢܵܫ̈ܐ ܟܸܐܢܹ̈ܐ ܟܡܵܐ ܐܸܬܼܟܲܫܲܪܘ\nܘܗܵܐ ܒܝܼܫܘܼܬܵܐ ܕܛܵܠܘܿܡܲܝ̈ܗܘܿܢ ܟܡܵܐ ܐܸܬܥܲܠܝܲܬ̤܀ :ܗܵܐ ܚܙ̣ܵܘ ܐ̄ܢܵܫ̈ܐ ܟܡܵܐ ܣܥ̣ܵܘ ܐ̄ܢܵܫ̈ܐ ܠܘܼܩܒܼܵܠ ܐ̄ܢܵܫ̈ܐ\nܗܸܕܝܘܿܛܘܼܬܼܵܐ ܥܲܠ ܡܲܒܘ̈ܥܹܐ ܡܠܹܝܢ ܚܸܟܼ̈ܡܵܬܐ. :ܢܸܒܼ̈ܥܹܐ ܚܠܲܝ̈ܐ ܗܘ̤ܵܘ ܫܲܪܝܼܪܹ̈ܐ ܠܨܲܗܝܘܼܬ ܐ̄ܢܵܫ̈ܐ\nܘܟܠ ܡ̇ܢ ܕܐܸܫܬܼܝ ܡ̣ܢ ܢܸܒܼܥܲܝܗ̈ܘܿܢ ܛܥ̣ܵܐ ܥܵܩܵܬܹ̈ܗ. :ܣܲܟܼܠܹ̈ܐ ܠܵܐ ܨܒܼܵܘ ܩܲܒܸܠܘ ܫܸܩܝܵܐ ܕܡܸܢܗܘܿܢ\nܘܗܵܐ ܡܸܫܬܿܢܩܝܼܢ ܒܲܟܼܬܝܼܫܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܐܘ ܠܲܣ̈ܡܲܝܵܐ ܕܚܵܙܹܝܢ ܘܲܣܡܹܝܢ ܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܘܗܲܢܝܼܐܵܐ ܠܗܘܿܢ ܣܲܡܝܘܼܬܼ ܢܲܦܫܵܐ ܕܲܟܼܪܝܼܗܝܼܢ ܒܵܗ̇܀ :ܠܲܦܪ̈ܲܚܕܘܼܕܹܐ ܟܵܡܹܝܢ ܥܲܛܠܹܐ ܒܥܝܪ̈ܲܝܗܘܿܢ\nܕܪܵܚܡܝܼܢ ܚܸܫܟܵܐ ܕܠܲܝܠܵܘܵܬ̈ܐ ܛܵܒܼ ܡ̣ܢ ܢܘܼܗܪܵܐ. :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܝܲܕܘܼܥܵܬܢܵܐ ܕܐܲܚܪܸܫ ܢܲܦܫܹܗ\nܘܫܲܠܸܡ ܠܪܲܗܛܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܕܣܝܼܡܵܐ ܗ̄ܘ̣ܵܬ ܒܹܗ܀ :ܠܲܝܬ ܟܹܝܬܼ ܦܘܼܪܣܵܐ ܠܠܵܐ ܝܼܕܵܥܬܼܵܐ ܝܵܕܘܿܥܹܐ\nܐܵܦ ܠܵܐ ܦܣܵܩܵܐ ܕܲܓܼܙܲܪ ܕܝܼܢܹܗ ܕܡܸܠܬܹܗ ܕܡܵܪܲܢ.","english":"The toil of their teachings was glorious, and no one knew that the error was fairer than their labors. In the labors of Theodore the Mighty, until the senses of his body were amazed at the depth. Of Theodore the Great, it is much more than history, that his eye was darkened by the meditation of books and did not cease and was silent. Also Nestorius labored his labor more than all laborers, in vain giving place to his bosom to contend with error. Behold, the labors of wretched men, how they were entangled, and behold, the evil of their errors, how it was exalted. Behold, how many men saw, how many men erred against men, common people against the sources filled with wisdom. The sweet springs were true for the thirst of men, and all who drank from their springs went astray in their thoughts. The simple did not wish to receive the drink from them, and behold, they are tormented by the dullness of their minds. Or like the blind who see and are blind from weeping, and it is easy for them to blind themselves by proclaiming themselves pure. Like partridges that hide their heads in their holes, who love the darkness of nights more than the light. Or like the wise man who silences himself and submits to the course of separation that was placed in him. There is no opportunity for ignorance to know, nor a decree that cuts off the word of the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܒܝܼܚ ܗ̄ܘ̣ܵܐ ܥܲܡܠܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܕܣܲܟܘܼܠܬܵܢܹ̈ܐ","severity":"info","text":"The Syriac phrase 'the toil of their teachings was glorious' is ironic: the 'glory' of the teachers' efforts is undercut by the following line that their error was 'fairer' (i.e., more attractive) than their labors.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܹܐܕܘܿܪܘܿܣ ܪܲܒܵܐ","severity":"info","text":"The epithet 'Theodore the Great' (ܬܹܐܕܘܿܪܘܿܣ ܪܲܒܵܐ) distinguishes Theodore of Mopsuestia from Theodore the Mighty (Theodore of Mopsuestia is also called 'the Interpreter' in Syriac tradition).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܸܣܛܘܿܪܝܼܣ","severity":"info","text":"Nestorius is presented as laboring in vain, 'giving place to his bosom to contend with error'—a reference to his conflict with Cyril of Alexandria and the Council of Ephesus (431 CE).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܲܦܪ̈ܲܚܕܘܼܕܹܐ ܟܵܡܹܝܢ ܥܲܛܠܹܐ ܒܥܝܪ̈ܲܝܗܘܿܢ","severity":"info","text":"The simile of partridges hiding their heads in holes, preferring darkness to light, echoes a common patristic trope for willful ignorance (cf. Ephrem, Hymns on Faith 18).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܟܡܵܐ ... ܘܗܵܐ ... ܟܡܵܐ","severity":"info","text":"The repeated exclamatory 'Behold... how...' (ܗܵܐ ... ܟܡܵܐ) marks a rhetorical climax, emphasizing the tragic irony of the teachers' labors and the people's errors.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܲܢܝܼܐܵܐ ܠܗܘܿܢ ܣܲܡܝܘܼܬܼ ܢܲܦܫܵܐ ܕܲܟܼܪܝܼܗܝܼܢ ܒܵܗ̇","severity":"caution","text":"The phrase 'it is easy for them to blind themselves by proclaiming themselves pure' is textually uncertain: the Syriac ܕܲܟܼܪܝܼܗܝܼܢ may be corrupt; the English draft reads 'proclaiming themselves pure' but the verb could also mean 'to remember' or 'to mention'.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܲܟܼܪܝܼܗܝܼܢ is ambiguous: it could be from ܕܟܪ 'to remember' or ܕܟܐ 'to be pure'; the English draft takes the latter.","The phrase 'the course of separation' (ܪܲܗܛܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ) may refer to the Nestorian distinction of natures, but the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":":ܡܸܠܬܹܗ ܕܡܵܪܲܢ ܦܸܣܩܲܬ̤ ܐܸܢܘܿܢ ܡ̣ܢ ܓܵܘ ܥܕܹܬܵܐ\nܘܲܫܕܬ̤ ܐܸܢܘܿܢ ܠܹܐܟܣܘܿܪܝܵܐ ܕܥܲܡ ܒܲܪ̈ܵܝܹܐ܀ :ܒܲܕܡܘܼܬܼ ܡܲܟܼ̈ܣܹܐ ܘܚܲܢ̈ܦܹܐ ܦܲܩܪܲܢ ܕܢܸܚܫܘܿܒܼ ܐܸܢܘܿܢ\nܘܠܵܐ ܢܸܬܼܚܲܠܛ ܒܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܠܲܥܝܵܕܲܝܼ̈ܗܘܿܢ ܦܣܲܩ ܐܵܦ ܦܵܘܠܘܿܣ ܒܣܲܝܦܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܘܐܲܫܠܸܡ ܐܸܢܘܿܢ ܕܢܸܗܘܘܿܢ ܚܲܒܼܪܹ̈ܐ ܠܐܵܟܸܠܩܲܪܨܵܐ܀ :ܠܐܵܟܸܠܩܪܨܵܐ ܕܵܡܹܝܢ ܐ̄ܢܵܫ̈ܐ ܣܲܢܝܲܝ ܩܘܼܫܬܵܐ\nܕܐܵܟܼܠܝܼܢ ܩܲܪܨܵܐ ܕܪ̈ܚܡܲܝ ܩܘܼܫܬܵܐ ܐܲܝܟ ܣܵܛܵܢܵܐ. :ܘܛܵܟ ܣܵܛܵܢܵܐ ܐܲܥܢܝܼ ܐܸܢܘܿܢ ܒܗܵܢ ܥܸܢܝܵܢܵܐ\nܕܢܸܗܘܘܼܢ ܓܵܡܪܝܼܢ ܪܸܓܲܬ ܝܲܨܪܹܗ ܒܨܲܥܪܵܐ ܕܟܸܐܢܹ̈ܐ܀ :ܠܟܸܐܢܸ̈ܐ ܣܵܢܹܐ ܘܲܒܼܫܲܪܝܼܪܹ̈ܐ ܡܥܵܕ ܡܸܬܛܲܓܲܪ\nܘܠܵܐ ܪܵܓܵܐ ܠܹܗ ܕܢܸܚܙܹܐ ܟܹܐܢܵܐ ܘܠܵܐ ܟܠ ܟܠܹܐ. :ܙܢܲܝ̈ ܟܹܐܢܘܼܬܼܵܐ ܚܙܵܐ ܐܵܦ ܗܵܫܵܐ ܒܐܵܢ̈ܫܐ ܟܸܐܢܹ̈ܐ\nܘܥܲܬܼܕܼ ܢܦܲܫܹܗ ܒܚܵܣܘܿܡܘܼܬܼܵܐ ܕܩܸܐܪܣܵܐ ܕܥܲܡܗܘܿܢ܀ :ܩܸܐܪܣܵܐ ܗ̄ܘ̣ ܕܝܼܠܹܗ ܕܥܵܒܼܕܝܼܢ ܣܲܟܼܠܹܐ ܥܲܡ ܚܲܟܝܼ̈ܡܐ\nܘܓܸܐܪܹ̈ܐ ܕܪܘܼܓܼܙܹܗ ܡܫܕܐ ܒܦܘܼܡܗܘܿܢ ܒܣܸܕܪ̈ܲܝ ܩܘܼܫܬܐ. :ܠܣܸܕܪ̈ܲܝ ܩܘܼܫܬܐ ܒܵܥܹܐ ܕܢܸܚܪܘܿܒܼ ܒܦܘܿܡ ܚܸܪ̈ܚܹܵܐ\nܘܠܵܐ ܝܵܗܸܒܼ ܠܹܗ ܚܲܝܠܹܗ ܕܩܘܼܫܬܵܐ ܕܢܸܓܼܡܘܿܪ ܝܲܨܪܹܗ܀ :ܒܝܼܫܘܼܬ ܚܲܨܪܹܗ ܡܚܵܘܹܐ ܒܲܠܚܘܿܕ ܡܲܪܝܼܪ ܚܲܨܪܵܐ\nܘܠܵܐ ܡܸܬܼܥܲܠܝܵܐ ܪܸܓܲܬܼ ܢܲܦܫܹܗ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ. :ܘܐܸܠܘܼ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܓܼܡܘܿܪ ܚܲܨܪܹܗ ܐܲܝܟ ܛܘܼܝܵܒܹܗ\nܠܲܝܬܼ ܗ̄ܘ̣ܵܐ ܒܐܲܪܥܵܐ ܫܸܡ ܟܹܐܢܘܼܬܼܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ܀ :ܘܐܸܠܘܼ ܐܝܼܬ ܗ̄ܘ̣ܵܐ ܦܘܼܪܣܵܐ ܠܦܘܼܪ̈ܣܵܘܐ ܨܹܝܕ ܫܲܪܝܼܪܹ̈ܐ\nܕܒܹܝܬܼ ܕܝܘܕܘܿܪܘܿܣ ܠܚ̣ܵܐ ܗ̄ܘ̣ܵܐ ܫܡܸܗܘܿܢ ܡ̣ܢ ܒܹܝܬܼ ܚܲܝܹ̈ܐ.","english":"The word of our Lord cut off Eutyches from within the Church, and cast Eutyches into the exile of the pagans. In the likeness of the envious and the heretics, he made his body a garment of thought, and was not mingled with the tares of their minds. Their customs Paul also cut off with the sword of his words, and delivered Eutyches, who were companions to the devourer. To the devourer resemble the men who hate the truth, who devour the reputation of the friends of truth like a serpent. And the serpent made Eutyches drunk with this madness, that the impulse of his nature might be inflamed in the hair of the envious. To the envious, the foolish and the false, he ministers as a merchant, and it does not occur to him to see envy, nor does he cease at all. The forms of envy he sees even now in envious men, and he prepares his soul for the consummation of the portion of the company of his people. It is the portion of him who makes fools act with the wise, and the heroes of his wrath cast into their mouths the ranks of truth. The ranks of truth he desires to destroy by the mouth of the slanderers, and the power of truth does not give him the strength to complete his nature. The evil of his nature shows only the bitter nature, and the impulse of his soul is not elevated toward perfection. And if he were able to complete his nature according to his desire, there would be no name of envy in the earth, nor would it cease at all. And if there were a possibility for the slanderers against the true ones, the name of the house of Theodore would have perished from the house of the living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܸܠܬܹܗ ܕܡܵܪܲܢ","severity":"info","text":"The phrase 'the word of our Lord' refers to the authoritative teaching or decree of Christ, which here is said to have expelled Eutyches from the Church, aligning with the anti-Eutychian stance of Narsai.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܟܣܘܿܪܝܵܐ","severity":"info","text":"The term 'exile' (ܐܸܟܣܘܿܪܝܵܐ) is a Greek loanword (ἐξορία) used in Syriac to denote banishment, here applied to Eutyches' expulsion to the realm of pagans, emphasizing his separation from orthodox community.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܟܸܠܩܲܪܨܵܐ","severity":"info","text":"The 'devourer' (ܐܵܟܸܠܩܲܪܨܵܐ) is a term for a slanderer or backbiter, literally 'eater of reputation,' a common figure in Syriac ascetic and polemical literature, here linked to those who oppose truth.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܡܸܠܵܘ̈ܗܝ","severity":"info","text":"The image of Paul cutting off customs with the 'sword of his words' echoes the Pauline metaphor of the 'sword of the Spirit' (cf. Ephesians 6:17) and reflects Narsai's view of Paul as a defender of orthodoxy against heresy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܠܘܼ","severity":"info","text":"The passage concludes with two conditional clauses ('And if he were able... And if there were a possibility...'), a rhetorical device that underscores the hypothetical triumph of evil and the enduring legacy of Theodore, reinforcing the narrative's polemical thrust.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܹܝܬܼ ܕܝܘܕܘܿܪܘܿܣ","severity":"info","text":"The reference to the 'house of Theodore' (i.e., the legacy or school of Theodore of Mopsuestia) reflects Narsai's defense of Theodore's orthodoxy, a key point in the Christological controversies of the Church of the East.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܐܸܢܘܿܥ for Eutyches, ܕܢܸܚܫܘܿܒܼ for 'thought'), but the overall sense is clear from context. The identity of 'the devourer' may be allegorical or refer to a specific opponent, but the text does not specify."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":":ܠܗܵܕܹܐ ܣܝܼܥܬܵܐ ܣܢܵܐ ܐܵܦ ܣܵܢܹܐ ܛܵܒܼ ܡ̣ܢ ܟܠ ܐ̄ܢܵܫ\nܕܝܵܕܼܥ ܕܡܨܝܢ ܠܡܸܫܪܵܐ ܩܸܛܪܵܐ ܕܲܢܟܝܼܠܘܼܬܹܗ:\n:ܟܠܗܘܿܢ ܢܸܟܼܠܵܘ̈ܗܝ ܕܢܟܲܘܼܠܬܵܢܵܐ ܚܲܟܝܼ̈ܡܹܐ\nܘܚܵܘܝܼܘܼܗܝ ܠܙܹܐܦܹܗ ܠܥܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܘܲܫܡܲܝܵܢܹ̈ܐ. :ܒܗܲܪ̈ܵܛܝܼܩܹܐ ܡܛܲܫܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܙܢܲܝ̈ ܛܲܥܝܘܼܬܹܗ\nܦܲܪܣܝܼܘ ܐܸܢܘܿܢ ܥܪ̈ܝܼܡܲܝ ܢܲܦܫܵܐ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ ܀ :ܦܲܥ̈ܠܹܐ ܫܲܦܠܹ̈ܐ ܓܒܼܵܐ ܠܹܗ ܫܲܦܠܵܐ ܠܘܼܩܒܲܠ ܟܸܐܢܸ̈ܐ\nܘܠܵܐ ܣܦܲܩ̣ܘ ܥܲܙܝܘܼ ܠܡܹܐܪܲܥ ܩܸܐܪܣܵܐ ܕܥܲܡ ܫܲܪܝܼܪܹ̈ܐ. :ܐܲܝܟ ܕܲܒܼܣܲܝܦܵܐ ܚܲܪܒܘܼܗ̇ ܟܸܐܢܸ̈ܐ ܠܡܲܫܪܝܼܬ ܙܹܐܦܹܗ\nܘܦܵܫܘ ܕܲܠܝܼ̈ܠܹܐ ܕܢܸܗܘܘܿܢ ܣܵܗ̈ܕܹܐ ܕܚܲܝܵܒܼܘܼܬܹܗ ܀ :ܠܚܲܝܵܒܼܘܼܬܹܗ ܚܙܵܐ ܚܲܝܵܒܼܵܐ ܡܠܸܐ ܚܵܘ̈ܒܵܬܼܵܐ\nܘܗܵܐ ܡܸܬܡܲܪܡܲܪ ܘܓܵܣ̇ܐ ܡܸܪܬܹܗ ܥܲܠ ܗܸܕܝ̈ܘܿܛܹܐ. :ܥܝܲܪܬܵܐ ܕܫܦ̈ܥܐ ܒܵܥܹܐ ܕܢܸܬܒܲܥ ܡ̣ܢ ܙܲܟܵܝܹ̈ܐ\nܡ̣ܢ ܕܝܘܿܕܘܿܪܘܿܣ ܘܬܹܐܘܿܪܘܿܣ ܘܡܵܪܝ ܢܸܣܛܘܿܪܝܣ ܀ :ܠܵܐ ܚܲܝܵܒܼܵܐ ܠܲܝܬ ܒܵܟ ܚܲܝܠܵܐ ܠܡܸܬܼܟܲܬܵܫܘܼ\nܕܗܵܐ ܒܢܸܣܝܵܢܵܐ ܝܠܦܬܝܗܝ ܠܙܲܝܢܵܐ ܕܦܵܠܚܹ̈ܐ ܚܝܼܨܹ̈ܐ. :ܗܵܐ ܒܡܘܼܬܼ ܐܸܢܘܿܢ ܒܩܸܐܪܣܵܐ ܕܲܥܒܲܕ ܥܲܡ ܣܝܼ̈ܥܵܬܵܟ\nܕܲܗܪܲܩܝ ܘܛܲܫܲܝ̈ ܘܠܵܐ ܣܦ݂ܲܩ ܥܲܙܝܼ ܒܝܘܿܡ ܬܲܟܼܬܘܼܫܵܐ ܀ :ܘܐܸܠܵܐ ܚܵܘܝܼ ܡ̇ܢ ܡ̣ܢ ܦܠܵܚܲܝ̈ܟ ܙܟܼܵܐ ܠܫܲܪܝܼܪܹ̈ܐ\nܘܐܸܡܲܬܝ ܘܐܲܝܟܵܐ ܘܲܒܼܝܘܡܲܝ̈ ܡ̇ܢ ܗܘ̤ܵܬ ܙܵܟܼܘܿܬܵܟ. :ܐܲܝܟܵܘ ܣܝܼܡܘܿܢ ܒܘܼܟܼܪܵܐ ܕܒܲܟܲܪ ܒܲܫܟܼܝܼܪܵܬܵܟ\nܘܒܐܝܼܕܵܐ ܒܐܝܼܕܵܐ ܟܠ ܕܐܸܬܬܲܠܡܲܕ ܠܙܹܐܦܢܘܼܬܹܗ ܀ :ܗܵܐ ܛܠܹܩܘ ܘܐܵܦܝܼܘ ܟܠܗܘܿܢ ܣܸܕܩܹ̈ܐ ܕܐܵܘܠܸܕ ܒܐܲܪܥܵܐ\nܘܠܵܐ ܦܵܫ̣ܘܡܸܢܗܘܿܢ ܐܸܠܵܐ ܣܪܝܼܕܵܐ ܠܚܸܣܕܵܐ ܕܝܼܠܵܟ.","english":"To this company came also the good old man from every people, who knows how to loosen the knot of his wickedness. All the wise men of the ecclesiastical assembly gathered, and they showed his error to the world of earth and heaven. With heretics he used to conceal the seeds of his error; they spread out the thorns of the soul to the world of all creatures. The lowly workers chose for him a lowly place opposite the thorns, and they were not able to cut the root of the thorns with the true ones. As with a sword, the thorns cut down his error, and the wicked ones remained, who were witnesses of his guilt. The guilty one saw his guilt, full of sins, and behold, he is agitated and groans, his bitterness against the laity. He seeks the assembly of the judges to be judged by the victors, by Diodorus, Theodore, and Mar Nestorius. \"O guilty one, you have no power to contend, for behold, in the assembly you learned the error of the strong workers. Behold, in death you became a root of the thorns you made with your companies, which were destroyed and hidden, and they were not able to cut on the day of the contest. But show me from your workers who conquered the true ones, and when, and where, and in whose days was your victory. Where is the firstborn you begot in your assemblies, and hand in hand all who learned his error? Behold, all the righteous he begot in the earth have perished and disappeared, and not one of them remained except a remnant for your disgrace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܝܼܥܬܵܐ","severity":"info","text":"The term ܣܝܼܥܬܵܐ (syʿtʾ) here means 'company' or 'assembly', referring to the group of heretics or opponents of the orthodox teachers. It is a key term in Narsai's polemical rhetoric.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܸܛܪܵܐ ܕܲܢܟܝܼܠܘܼܬܹܗ","severity":"info","text":"The phrase 'loosen the knot of his wickedness' may echo New Testament language of untying or solving doctrinal error (cf. Acts 15:2, where knots of controversy are resolved).","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܘܿܕܘܿܪܘܿܣ ܘܬܹܐܘܿܪܘܿܣ ܘܡܵܪܝ ܢܸܣܛܘܿܪܝܣ","severity":"info","text":"The three named teachers—Diodore of Tarsus, Theodore of Mopsuestia, and Nestorius—are the 'Three Doctors' of the title, venerated in the Church of the East as orthodox authorities. Narsai here presents them as the victors who judge the guilty heretic.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܚܲܝܵܒܼܵܐ ܠܲܝܬ ܒܵܟ ܚܲܝܠܵܐ","severity":"info","text":"The passage shifts to a direct address ('O guilty one') in the second person, a rhetorical device common in Narsai's homilies to dramatize the confrontation between orthodoxy and heresy.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܙܹܐܦܹܗ","severity":"info","text":"The term ܙܹܐܦܹܗ (zypʾ) 'error' or 'falsehood' is a recurring label for heretical teaching in East Syriac polemic, especially against Eutyches and his followers, as seen in this passage's condemnation.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'good old man' (ܣܵܢܹܐ ܛܵܒܼ) is not specified; it may refer to a church father or a symbolic figure of orthodoxy.","The phrase 'lowly workers' (ܦܲܥ̈ܠܹܐ ܫܲܦܠܹ̈ܐ) could be ironic or literal, possibly referring to monastic or clerical opponents of heresy."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":":ܠܚܸܣܕܵܟ ܩܲܝܵܡ ܣܪܝܼܕܵܐ ܩܲܠܝܼܠ ܡ̣ܢ ܗܹܪ̈ܣܝܼܣ\nܟܲܕ ܟܡܝܼܢܝܼܢ ܒܸܕܡܘܼܬ ܕܐܒܹ̈ܐ ܠܘܲܥܕܵܐ ܕܥܵܢ̈ܐ ܀ :ܠܘܲܥܕܵܐ ܕܥܵܢ̈ܐ ܟܢܝܼܫܝܼܢ ܟܠܫܵܥ ܗܲܪ̈ܛܝܼܩܸܐ\nܘܠܵܐ ܡܸܬܟܚܲܕܝܼܢ ܕܡܲܣܠܝܢ ܘܲܫܕܹܝܢ ܣܪ̈ܘܚܹܐ. :ܡܸܠܲܬܼ ܟܸܐܢܹ̈ܐ ܕܚܸܩܲܬ̤ ܐܸܢܘܿܢ ܠܒܲܪ ܡ̣ܢ ܥܵܢ̈ܐ\nܘܝܲܬܝܼܪܵܐܝܼܬ ܛܢܵܢܵܐ ܟܹܐܢܵܐ ܕܒܹܝܬܼ ܕܝܘܿܕܘܿܪܣ ܀ :ܕܒܹܝܬܼ ܕܝܘܿܕܘܿܪ̈ܘܣ ܡܟܸܟ ܪܵܘܡܵܐ ܕܟܠ ܗܹܪ̈ܣܝܼܣ\nܘܣܵܗܕܝܼܢ ܣܸܦܪܹ̈ܐ ܕܲܟܼܬܵܒܲܝܼ̈ܗܘܿܢ ܥܲܠ ܥܲܡܠܲܝ̈ܗܘܿܢ. :ܒܲܟܼܬܵܒܿܝܼ̈ܗܘܿܢ ܪܫܝܼܡ ܥܘܼܗܕܵܢܵܐ ܕܢܸܨܚܢܲܝ̈ܗܘܿܢ\nܕܐܸܡܲܬܝ ܫܲܪܝܼܘ ܘܐܸܡܲܬܝ ܫܲܠܸܡܘ ܒܩܸܐܪܣܵܐ ܕܥܲܡܗܘܿܢ ܀ ܒܝܘܡܲܝ̈ ܘܵܠܝܼܣ ܗ̄ܘ̤ܵܐ ܫܘܼܪܵܝܵܐ ܠܬܲܟܼܬܘܿܫܵܝ̈ܗܘܿܢ: ܒܝܵܘܡܲܝ̈ ܓܲܒܼܪܵܐ ܡܣܲܝܥ ܙܹܐܦܵܐ ܕܒܹܝܬܼ ܐܵܪܝܼܘܿܣ. :ܗܘ̤ ܐܪܝܼܡܹܗ ܠܪܹܫܵܐ ܟܦܝܼܦܵܐ ܕܒܹܝܬ ܐܪܝܼܘܿܣ\nܘܲܪܕܲܦ ܐܸܢܘܿܢ ܠܟܵܗܢܹ̈ܐ ܟܸܐܢܹ̈ܐ ܠܒܲܪ ܡ̣ܢ ܥܵܢ̈ܐ ܀ :ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ ܘܲܩܫܹܐ ܙܲܒܼܢܹܗ ܗܘ̤ܵܘ ܫܲܪܝܼܪܹ̈ܐ\nܘܫܲܪܝܼܪܵܐܝܬܼ ܡܲܟܟܼܘܼܗܝ ܠܙܲܒܼܢܵܐ ܘܲܠܩܲܫܝܘܼܬܹܗ. :ܡܵܪܹ̈ܐ ܙܲܒܼܢ̈ܐ ܫܲܕܲܪ ܐܸܢܘܿܢ ܠܘܼܩܒܼܵܠ ܙܒܼܢܹ̈ܐ\nܒܲܕܡܘܼܬ ܡܲܠܟܵܐ ܕܓܼܒܵܐ ܦܵܠܚܹ̈ܐ ܠܩܸܐܪ̈ܣܹܐ ܩܫܲܝܵܐ ܀ :ܩܫܹܐ ܗ̄ܘ̣ܵܐ ܙܲܒܼܢܵܐ ܕܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܦܵܠܵܚܹ̈ܐ ܚܝܼܨܹ̈ܐ\nܘܫܘܼܪܵܝܵܐ ܗ̄ܘ̣ܵܐ ܕܲܟܼܬܝܼܫܘܼܬܼܵܐ ܕܗܲܪܵܛܝܼܩܹܐ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܟܬܝܼܫ ܗ̄ܘ̣ܵܐ ܓܲܒܵܐ ܕܒܹܝܬܼ ܐܵܪܝܼܘܿܣ\nܘܲܡܣܲܝܲܥ ܗ̄ܘ̣ܵܐ ܠܲܟܼܬܝܼܫܘܼܬܗܘܿܢ ܡܲܠܟܵܐ ܟܬܝܼܫܵܐ ܀ :ܡܲܠܟܵܐ ܘܥܲܡܵܐ ܙܩܝܼܦ ܗ̄ܘ̣ܵܐ ܐܲܟܚܕ ܠܘܼܩܒܼܵܠ ܟܸܐܢܹ̈ܐ\nܘܠܵܐ ܣܵܦܩܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܥܲܙܵܝܼܘ ܠܘܼܩܒܼܵܠ ܟܸܐܢܹ̈ܐ.","english":"To this company came also the good old man from every people, who knows how to loosen the knot of his wickedness. All the wise men of the ecclesiastical assembly gathered, and they showed his error to the world of earth. The remnant of heresy, small in number, stood in envy, like fathers at the time of the feast. At the time of the feast, the heretics are always troubled, and they are not able to cast away and throw off their errors. The words of the priests of the Church went out beyond the feast, and especially the priestly order of the house of Diodorus. The house of Diodorus humbled the pride of every heresy, and the books of their writings bear witness to their labors. In their writings is inscribed the memory of their victories, when they began and when they ended in the contest with their people. In the days of Valens was the beginning of their troubles; in the days of the man who helped the rage of the house of Arius. He raised up the bent head of the house of Arius, and drove the true priests out beyond the feast. At this time, the true priests were a bitter and hard time, and truly they humbled the time and its harshness. The lords of the times sent against the times, in the likeness of a king who chooses workers for hard contests. Hard was the time of their three strong workers, and it was the beginning of the writing of the heretics. Beyond the order, the side of the house of Arius was written, and the written king helped their writing. The king and the people were raised together against the priests, and they were not able to prevail against the priests.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܹܝܬܼ ܕܝܘܿܕܘܿܪ̈ܘܣ","severity":"info","text":"The phrase 'house of Diodorus' refers to the theological tradition associated with Diodore of Tarsus (d. ca. 390), a key figure in the Antiochene school and a teacher of Theodore of Mopsuestia and Nestorius. Narsai, as a proponent of Antiochene Christology, venerates this lineage.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܝܘܡܲܝ̈ ܘܵܠܝܼܣ","severity":"info","text":"The reference to 'the days of Valens' (emperor 364–378) situates the persecution of pro-Nicene or Antiochene clergy under the Arian-leaning emperor Valens, who supported Homoian Christianity and exiled orthodox bishops.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܐܵܪܝܼܘܿܣ","severity":"info","text":"'The house of Arius' denotes the Arian party, which Narsai portrays as a persistent heretical faction. The 'bent head' raised by the helper of Arius likely alludes to the resurgence of Arian influence under Valens or a later pro-Arian emperor.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܒܲܪ ܡ̣ܢ ܥܵܢ̈ܐ","severity":"info","text":"The repeated phrase 'beyond the feast' (ܠܒܲܪ ܡ̣ܢ ܥܵܢ̈ܐ) frames a contrast between the ecclesiastical assembly (the feast) and the heretical or imperial forces that operate outside it, reinforcing the narrative of orthodox exclusion and resistance.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܝܵܘܡܲܝ̈ ܓܲܒܼܪܵܐ ܡܣܲܝܥ ܙܹܐܦܵܐ ܕܒܹܝܬܼ ܐܵܪܝܼܘܿܣ","severity":"info","text":"The 'man who helped the rage of the house of Arius' is not named but likely refers to an emperor or high official (possibly Valens himself or a later figure) who supported Arianism. The passage contrasts the beginning of troubles under Valens with a later phase of Arian resurgence.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܬܝܼܫ","severity":"caution","text":"The Syriac verb ܟܬܝܼܫ (ktīš) can mean 'written' or 'drawn up' but also 'struck' or 'contended'. The English draft renders it as 'written' in 'the side of the house of Arius was written', but the context of conflict suggests a possible double meaning of 'struck' or 'arrayed for battle'.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man who helped the rage of the house of Arius' is not specified; it may be Valens or a later pro-Arian emperor.","The phrase 'the written king' (ܡܲܠܟܵܐ ܟܬܝܼܫܵܐ) is ambiguous: it could mean 'the king who was written (i.e., enrolled or appointed)' or 'the king who was struck/contended'.","The exact referent of 'the three strong workers' (ܬܼܠܵܬܲܝ̈ܗܘܿܢ ܦܵܠܵܚܹ̈ܐ ܚܝܼܨܹ̈ܐ) is unclear; it may denote three orthodox leaders or three heretical opponents."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":":ܐܘܿ ܠܙܵܟܘܼܬܼܵܐ ܕܚܵܘܝܼܘ ܒܐܲܪܥܵܐ ܐܲܪ̈ܥܵܢܵܝܹܐ\nܕܚܲܣܢܘܼܗܝ ܠܥܵܠܡܵܐ ܘܕܵܫܘܼܗ̇ ܒܐܲܪܥܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ ܀ ܐܘ ܠܡܝܘ̈ܬܐ ܕܚܵܘܝܼܘ ܟܘܼܫܪܐ ܕܠܵܐ ܡܵܝܘܿܬܹ̈ܐ:\nܘܲܫܒܲܩ̇ܘ ܒܐܲܪܥܵܐ ܫܸܡ ܙܵܟܼܘܼܬܼܗܘܿܢ ܠܕܪ̈ܐ ܕܐܬ̇ܝܢ. :ܐܘ ܠܗܲܕ̈ܝܼܐܹܐ ܕܲܕܼܪܲܫ̣ܘ ܐܘܼܪܚܵܐ ܕܲܫܚܝܼܩ ܥܲܡܠܵܗ̇\nܕܐܲܠܸܦܘ ܐ̄ܢܵܫ̈ܐ ܕܢܸܪܕܘܢ ܫܦܝܼܪ ܠܘܲܥܕܵܐ ܕܪܘܡܵܐ ܀ :ܠܘܲܥܕܐ ܕܪܵܘܡܵܐ ܪܕܵܘ̣ ܚܲܟܿܝܼܡܹ̈ܐ ܡܚܲܟܿܡܲܝ̈ ܐ̄ܢܵܫ̈ܐ\nܘܗܵܢ̇ܘ ܬܲܗܪܵܐ ܕܟܲܕܼ ܒܐܲܪܥܵܐ ܗ̄ܘ̤ܵܘ ܣܥ݂ܲܪܘ ܕܲܫܡܲܝܵܐ. :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܠܹܐ ܕܘܼܒܵܪܗܘܿܢ ܕܐܲܪܥܵܢܵܝܹܐ\nܘܐܲܪ̈ܥܵܢܵܝܹܐ ܠܵܐ ܚܵܪ̣ܘ ܫܲܦܝܼܪ ܒܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܀ :ܒܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܥܨܵܐܘܢܝ ܕܐܸܬܼܢܸܐ ܬܲܟܼܬܘܼܫܲܝ̈ܗܘܿܢ\nܘܲܛܠܝܼܡܘܼܬܼܗܘܿܢ ܥܒܕܬܼܢܝ ܕܐܲܟܸܿܣ ܠܛܵܠܘܿܡ̈ܲܝܗܘܿܢ. :ܛܵܠܘܿܡܲܝ̈ܗܘܿܢ ܢܸܬܠܘܢ ܕܝܢܐ ܕܲܛܠܝܡܼܘܼܬܼܗܘܿܢ\nܕܟܲܕܼ ܙܲܟܵܝܼܝܼ̈ܢ ܚܲܝ̇ܒܼܘ ܐܸܢܘܿܢ ܟܲܕܵܒܼܵܐܝܼܬܼ ܀ :ܠܗܵܢܵܐ ܛܠܘܼܡܝܵܐ ܒܥ̇ܝܬܼ ܕܐܸܬܼܢܲܩܲܡ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ\nܘܲܥܨܵܢܝ ܪܸܥܝܵܢܝ ܕܐܵܘܠܸܕܼ ܡܸ̈ܠܹܐ ܕܡܲܟܿܣܵܢܘܼܬܼܵܐ. :ܡܸ̈ܠܹܐ ܕܣܲܟܼ̈ܠܹܐ ܥܲܒܼܪܢܝ ܕܐܸܗܘܹܐ ܡܗܦܟ ܡܸܠܹ̈ܐ\nܘܟܲܕܼ ܠܵܐ ܪܥܐ ܐ̄ܢܵܐ ܬܢܹ̇ܝܬܼ ܬܲܫܥܝܼܬܼܵܐ ܕܕܘܼܒܵܪ ܟܹܐܢܹ̈ܐ ܀ :ܥܹܢܝܵܢ ܟܹܐܢܹ̈ܐ ܢܸܪܚܲܡ ܟܠܢܫ ܕܟܹܐܝܢ ܥܸܢܝܵܢܹܗ\nܘܲܒܼܥܸܢܝܵܢܗܘܿܢ ܢܕܲܪܸܫ ܢܲܦܫܹܗ ܒܟܼܠܗܘܿܢ ܚܲܝ̈ܘܗܝ. :ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܸܿܠ ܡܲܩܢܹܐ ܗܪܸܓܿܐ ܕܥܲܡ ܫܲܪܝܼܪܹ̈ܐ\nܬܵܘ ܢܸܬܼܗܲܓܹܿܐ ܒܗܸܓܼܝܵܢ ܚܲܝܹ̈ܐ ܕܡ̣ܢ ܡܸܠܲܝ̈ܗܘܿܢ ܀ :ܠܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫ̈ܐ ܪܚܸܡܘ ܫܲܪ̈ܝܼܪܹܐ ܡ̣ܢ ܟܠܡܸܕܡ\nܘܡܸܛܠ ܐܢܵܫ̈ܐ ܩܲܒܸܿܠܘ ܒܸܙܚܵܐ ܡ̣ܢ ܡܲܪ̈̇ܚܹܐ.","english":"O the victory that they showed on earth to the earthly ones, that they cut him off from the world and cast him down to the earth of mortality. O the deaths that showed the skill of the immortals. And they left on earth the name of their victory for the generations to come. O the guides who taught the path whose labor is toilsome, that they instructed men to follow rightly to the goal of Rome. To the goal of Rome the wise ones among the wisest of men pursued, and that wonder they performed while on earth, of heaven. The great wonder filled with their conduct of the earthly ones, and the earthly ones did not rightly see in their conduct. In their conduct the bones of their errors were gathered, and their injustice made the food for their oppressors. Their oppressors ate the judgment of their injustice, so that when they were victorious they condemned themselves as liars. For this oppression I sought to be avenged from the oppressors, and the bones of my thought gave birth to words of reproach. Words of fools, my passing, that I might become a changer of words, and when no man saw, I came to the history of the conduct of the true ones. The true ones loved every one who is true in his thought, and in their thoughts he sought himself throughout all his life. A life that did not spoil, he made the meditation of the true ones his companion, then he conversed in the meditation of the life from their words. For the life of men, the true ones loved more than anything, and because of men they received scorn from the hosts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܡܐ","severity":"info","text":"The term ܪܘܡܐ (Roma) here likely refers to the city of Rome, a key center of ecclesiastical authority in the early church, rather than the Byzantine Empire generally. The 'goal of Rome' (ܠܘܲܥܕܐ ܕܪܵܘܡܵܐ) suggests a pilgrimage or journey toward orthodoxy as defined by Rome.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܸܿܠ","severity":"info","text":"The phrase 'a life that did not spoil' (ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܸܿܠ) echoes New Testament language of incorruptible life, possibly alluding to 1 Corinthians 15:42 or similar passages on the resurrection body, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܵܠܘܿܡܹ̈ܐ","severity":"info","text":"The 'oppressors' (ܛܵܠܘܿܡܹ̈ܐ) likely refer to heretical teachers or persecutors of orthodox Christians, a common trope in Narsai's polemical works. The passage reflects the historical context of Christological controversies in the 5th–6th centuries.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܠܙܵܟܘܼܬܼܵܐ","severity":"info","text":"The repeated exclamation 'O' (ܐܘ) at the start of lines marks a rhetorical structure of apostrophe, typical of Narsai's homiletic style, emphasizing the victory and deaths of the orthodox figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great wonder' (ܬܲܗܪܵܐ ܪܲܒܵܐ) performed by the wise men parallels the miraculous deeds of saints in Syriac hagiography, such as those in the Life of Ephrem or the History of the Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸ̈ܠܹܐ ܕܣܲܟܼ̈ܠܹܐ","severity":"caution","text":"The phrase 'words of fools' (ܡܸ̈ܠܹܐ ܕܣܲܟܼ̈ܠܹܐ) is ambiguous: it may refer to the author's self-deprecation or to the heretics' utterances. The English draft interprets it as self-referential ('my passing'), but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'oppressors' (ܛܵܠܘܿܡܹ̈ܐ) is not specified; they could be heretical groups or political authorities. The phrase 'words of fools' (ܡܸ̈ܠܹܐ ܕܣܲܟܼ̈ܠܹܐ) is ambiguous as to speaker. The 'goal of Rome' (ܠܘܲܥܕܐ ܕܪܵܘܡܵܐ) may refer to a literal journey or a metaphorical goal of orthodoxy."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":":ܠܪܵܚܸ̇ܡ ܐ̄ܢܵܫܵܐ ܚܙ̣ܵܘ ܕܲܒܛܝܼܠ ܠܹܗ ܥܲܠ ܒܲܪܢܵܫܵܐ\nܘܲܬܼܪܲܨܘ ܢܝܼܫܵܐ ܠܲܡܕܲܡܵܝܘܼ ܠܢܝܼܫܵܐ ܕܪ̈ܵܚܡܵܘܗܝ ܀ :ܠܢܝܼܫܵܐ ܕܪ̈ܵܚܡܵܘܗܝ ܚܙ̣ܵܘ ܐܲܬܼܠܹܝܛܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܬܵܘ ܢܸܬܪܲܪܲܫ ܠܡܸܚܢܵܐ ܠܢܝܼܫܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ. :ܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܢܣܝܼܡ ܐܲܝܟ ܨܲܠܡܵܐ ܩܕܼܵܡ ܪܸܥܝܵܢܲܢ\nܘܢܸܚܙܸܐ ܢܲܦ̣ܫܲܢ ܕܲܠܡܵܐ ܣܵܢܝܵܐ ܒܥܵܘܠܵܐ ܣܲܢܝܵܐ ܀ :ܨܵܐܬܼܵܐ ܕܥܵܘܠܵܐ ܢܸܡܪܘܿܩ ܟܠܫܵܥ ܡ̣ܢ ܪܸܥܝܵܢܲܢ\nܕܠܵܐ ܢܸܬܼܦܲܪܣܐ ܒܗܵܘ̇ ܒܘܼܚܪܵܢܵܐ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܹܗ ܀","english":"To the lover of the contest, see that he has ceased over the mortal, and they have prepared a contest to liken to the contest of his lovers. To the contest of his lovers, see the athletes of righteousness, and he was arrayed to strike the contest of their ways. Their ways are placed like an image before the mind, and it sees itself, lest it err in the evil error. The voice of error is expelled every hour from the mind, so that it is not ensnared in that trial which burns in its trial.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the theme of the contest (ʿuššā) as a metaphor for martyrdom and ascetic struggle, with the 'athletes of righteousness' (ʾaṯlīṭē d-zadīqūṯā) evoking the language of athletic competition applied to Christian martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܵܚܡܵܘܗܝ (rāḥmaw(hy))","severity":"info","text":"The term 'lovers' (rāḥmaw(hy)) likely refers to fellow ascetics or martyrs, consistent with Narsai's usage of 'lovers of the contest' for those devoted to spiritual struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The imagery of 'athletes of righteousness' and 'contest' draws on the widespread early Christian trope of the martyr as an athlete in the arena, common in Syriac literature and homilies on the martyrs.","cites":[{"key":"ed:dsc-37","label":"source edition: On the Three Doctors","url":"https://syriaccorpus.org/37"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the work shifts from narrative to exhortation, with a series of imperatives and visual cues ('see that...') that mirror the opening rhetorical pattern, providing a closing frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt readings (e.g., ܢܝܼܫܵܐ, ܢܸܬܪܲܪܲܫ) that may affect the precise sense of the contest metaphor; the English draft smooths over these uncertainties.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his lovers' (rāḥmaw(hy)) is ambiguous: it could refer to the martyrs' companions, the faithful, or the ascetic community. The reading taken follows the context of athletic contest.","The verb forms in the Syriac (e.g., ܢܸܬܪܲܪܲܫ) are uncertain due to possible scribal error, making the exact action of 'striking the contest' unclear."],"confidence":"medium","notes":[]}]}