{"slug":"dsc-44","id":"syriac:dsc:dsc-44","title":"On the Departed and the Resurrection","title_source":"On the Departed and the Resurrection","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:44Z","cost_usd":0.014064},"source":{"registry_id":"syriac:dsc:dsc-44","work_id":"dsc-44","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/44"},"stats":{"passages":22,"english_words":6041,"coptic_letters":0,"source_letters":13400,"commentary_units":127,"commentary_kinds":8,"derived_notes":2,"ambiguities":40,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-44","abstract":"On the Departed and the Resurrection is a memrā (metrical homily) by Narsai, composed in classical Syriac isosyllabic couplets. The work offers a didactic and homiletic reflection on death and resurrection, contrasting worldly power with the reversal brought by death. It was likely written in the late fifth century at the School of Nisibis and survives in a single late manuscript witness, which may contain scribal errors and interpolations. The text was used in East Syrian monastic circles for catechetical purposes and influenced later Syriac eschatological literature, though it was not part of the liturgy.","historical_context":"Narsai (d. ca. 503) composed this memrā in the late fifth century at the School of Nisibis, a major center of East Syrian theological education. The work reflects the Christological debates of the period, particularly the Antiochene tradition, and predates later East Syrian liturgical developments. The sole surviving manuscript is a late copy from the 19th century, lacking a critical apparatus, which raises questions about textual reliability. The memrā was transmitted within monastic circles as a catechetical text on eschatology, shaping later Syriac thought on resurrection. Its genre as a metrical homily places it within the broader Syriac poetic tradition, akin to the works of Ephrem and Jacob of Serugh.","significance":"This memrā is significant for its early East Syrian eschatological teaching and its influence on later Syriac writers. It provides insight into the theological and pedagogical concerns of the School of Nisibis, particularly the contrast between earthly vanity and resurrection hope. The work also exemplifies the memrā genre's role in monastic catechesis.","timeline":[{"date":"Late 5th c.","event":"Narsai composes On the Departed and the Resurrection at the School of Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"5th–6th c.","event":"The memrā circulates in East Syrian monastic circles."},{"date":"19th c.","event":"The sole surviving manuscript is copied."},{"date":"19th–20th c.","event":"The work is edited and published without critical apparatus."}],"relations":[{"work":"Homilies on the Resurrection","relation":"Influenced by or parallel to Narsai's eschatological themes","key":"","label":null,"url":null},{"work":"Ephrem the Syrian","relation":"Precedent in Syriac metrical homily tradition","key":"","label":null,"url":null},{"work":"Jacob of Serugh","relation":"Contemporary in genre and theological milieu","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Composition context","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Author of the work"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Place of composition"},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition"}],"cautions":["The sole surviving manuscript is a late copy (19th century) with possible scribal errors and interpolations.","The dating to the late fifth century relies on internal references and absence of later liturgical developments; no external corroboration.","The text may not reflect Narsai's original wording in every line due to transmission issues.","The edition lacks a critical apparatus, preventing assessment of variant readings or manuscript traditions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000405,"generated":"2026-11-15T03:42:15Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/44"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8546"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-44","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":127,"english_words":6041,"source_letters":20176,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) in the classical Syriac tradition, composed in isosyllabic couplets. Its register is homiletic and didactic, not liturgical or hymnic.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 503) likely composed this memrā in the late 5th century at the School of Nisibis. The dating rests on internal references to Christological debates and the absence of later East Syrian liturgical developments.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript witness (from the 19th-century edition) is a late copy. Scribal errors and possible interpolations cannot be ruled out; the text may not reflect Narsai’s original wording in every line.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in East Syrian monastic circles as a catechetical text on eschatology. It is not known to have been used in the liturgy, but it influenced later Syriac writers on resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings. The reader cannot assess the reliability of individual passages or compare with other manuscript traditions.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 22 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-44":{"label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}},"segments":[{"i":1,"ref":"p1","source":"ܡܐܡܪܐ ܕܥܠ ܥܢܝܕ̈ܐ ܘܥܠ ܚܝܬ ܡܝ̈ܬܐ\nܡܸܐܡܪܵܐ: ܝܐ܀ ܕܥܲܢܝܼܕܹ̈ܐ܀ :ܬܘܼܒܼ ܕܝܼܠܸܗ ܟܲܕܼ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܲܚܕܲܥܣܲܪ\nܘܠܵܚܸ̇ܡ ܠܲܥܪܘܼܒܼܬܼܵܐ ܕܡܲܥܵܠܲܝ ܨܵܘܡܵܐ. ܕܡܸܬܼܟܲܢܝܵܐ ܕܥܲܢܝܼ̈ܕܐ ܀ ܥܘܼܢܵܝܵܐ:\n:ܛܘܼܒ̣ܵܘ̈ܗܝ ܠܐܲܝܢܵܐ ܕܡ̣ܢ ܗܵܢ ܥܵܠܡܵܐ ܓܒ̣ܵܐ ܠܹܗ ܪ̈ܵܚܡܹܐ\nܡܵܪܹܗ ܕܥܵܠܡܵܐ܀ ܐܲܚܲܝ̈܀ :ܒܫܘܼܦܪܵܐ ܦܲܐܝܵܐ ܕܲܨܠܸܡ ܐ̄ܢܵܫ̈ܐ ܨܒܹܝ̇ܬܼ ܕܐܸܬܼܒܲܩܸܐ\nܘܥܲܕܼ ܒܵܥܹ̇ܐ ܐ̄ܢܵܐ ܕܐܸܚܙܹܐ ܫܘܼܦܪܹܗ ܚܙܹ̇ܝܬܼ ܡܘܼܟܵܟܹܗ. :ܚܙܹܝܬܹܗ ܕܲܩܛܝܼܪ ܬܵܓܼܵܐ ܒܐܲܪܥܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ\nܘܗܸܦܟܹܿܬܼ̇ ܘܲܚܙܹܝ̇ܬܼ ܕܲܫܕܹܐ ܒܲܫܝܘܼܠ ܡ̣ܢ ܟܠܵܐ ܀ :ܚܙܹܝ̇ܬܼ ܟܲܕܼ ܦܵܩܸܕܼ̇ ܘܡܸܫܬܲܡܥܝܼܢ ܠܹܗ ܡ̈ܠܝܼܠܹܐ ܘܚܲܪ̈ܫܹܐ\nܘܒܵܬܲܪ ܩܲܠܝܼܠ ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܡܲܗܸܠ ܣܵܣܵܐ ܒܦܲܓܼܪܹܗ. :ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܝܵܬܸܒܼ̇ ܥܲܠ ܡܲܪ̈ܟܒܼܵܬܼܵܐ ܘܕܲܚܝܼܠ ܚܸܙܘܹܗ\nܘܬܼܘܼܒܼ ܚܵܪܹܬܼ ܒܹܗ ܕܡܲܪܟܸܿܢ ܪܹܫܹܗ ܒܲܬܼܪܲܥ ܩܲܒܼܪܵܐ ܀ :ܚܙܹ̇ܝܬܼ ܕܲܡܨܲܒܸܿܬܼ ܒܲܠܒܼܘܼܫ ܒܘܼܨܵܐ ܘܲܒܼܫܹܐܪ̈ܝܹܐ\nܘܒܼܵܬܲܪ ܙܲܒܼܢܹ̈ܐ ܚܙܹ̇ܝܬܼ ܕܲܩܪܝܼܡܵܐ ܓܘܵܓܲܝ ܒܐܲܦܵܘ̈ܗܝ. ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܡܲܪܗܸܒܼ ܩܵܠ ܦܘܼܩܕܵܢܹܗ ܠܲܟܼܢܵܘ̈ܬܹܗ\nܘܲܪܗܸܛ ܡܵܘܬܐ ܘܒܲܠܥܹܗ ܡ̣ܢ ܫܹܠܝ ܘܲܫܬܸܩ ܩܵܠܹܗ ܀ :ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܒܵܢܹ̇ܐ ܘܡܵܘܪܸܒܼ ܥܘܼܡܪܹܗ ܕܠܵܐ ܡܘܼܫ̈ܚܵܬܼܵܐ\nܘܲܒܼܝܘܿܡ ܡܵܘܬܹܗ ܠܵܐ ܐ̄ܢܵܫ ܝܲܗܒܼ ܠܹܗ ܕܲܢܕܲܝܲܪ ܒܹܗ. :ܚܙܹ̇ܝܬܼ ܕܛܲܝܸܒܼ ܠܹܗ ܢܚ̈ܬܼܐ ܪ̈ܓܼܝܼܓܹܐ ܠܝܘܿܡ ܡܸܫܬܘܼܬܼܵܐ\nܘܣܲܪܗܸܒܼ ܡܵܘܬܿܐ ܩܛܲܪ ܠܗ ܒܲܫܝܘܿܠ ܓܢܘܢܐ ܕܐܸܒܼܠܵܐ܀ :ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܪܵܗܸܛ̇ ܠܲܡܟܲܢܵܫܘܼ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܘܲܒܼܥܘܼܢܕܵܢܹܗ ܚܙ̣ܩ ܟܕܼ ܡܸܣܟܹܿܢ ܡ̣ܢ ܛܒ̈ܬܐ.","english":"Homily on the Departed and on the Resurrection of the Dead\n\nHomily: 11. On the Departed. Again, it is his, being the eleventh homily, and it is fitting for the Friday of the Entrance of Lent. It is entitled \"On the Departed.\" A refrain:\n\nBlessed is the one who from this world chooses friends for the Lord of the world. My brethren.\n\nIn the beautiful form that depicts human beings, I desired to be adorned, and while a person wishes to see his beauty, I saw his humiliation. I saw him crowned with a diadem in the land where he rules over all, and I turned and saw him cast into Sheol from all. I saw him when he commanded and the rational and the deaf obeyed him, and after a little I saw him when a moth consumed his body. I saw him when he sat upon chariots and his appearance was terrible, and again later I saw him bow his head at the gate of the grave. I saw him arrayed in linen and silk garments, and after times I saw him lying naked on his face. I saw him when the sound of his command terrified his provinces, and death ran and swallowed him from silence, and his voice was stilled. I saw him when he desired and enlarged his dwelling without measurements, and on the day of his death no one gave him a place to dwell in it. I saw him who prepared sumptuous banquets for the day of the wedding feast, and death hastened and bound him in Sheol, the pit of mourning. I saw him when he ran after insatiable avarice, and at his end he passed away empty-handed from good things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܥܠ ܥܢܝܕ̈ܐ ܘܥܠ ܚܝܬ ܡܝ̈ܬܐ","severity":"info","text":"The heading identifies this as the eleventh homily in a collection, assigned to the Friday of the Entrance of Lent, a liturgical cue for its use.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܢܝܕ̈ܐ","severity":"info","text":"The Syriac term ʿăḇīḏē (departed) is a standard designation for the dead in Syriac liturgical and homiletic contexts, often paired with the resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙܹ̇ܝܬܼ","severity":"info","text":"The repeated first-person verb ḥzayt (I saw) structures the homily as a series of antithetical visions contrasting worldly power with death’s reversal.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܼܠ","severity":"info","text":"Sheol (šyūl) in Syriac tradition denotes the underworld or realm of the dead, distinct from Gehenna, and is used here as the destination of the proud after death.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܦܵܩܸܕܼ̇ ܘܡܸܫܬܲܡܥܝܼܢ ܠܹܗ ܡ̈ܠܝܼܠܹܐ ܘܚܲܪ̈ܫܹܐ","severity":"info","text":"The motif of a ruler obeyed by both rational and deaf recalls Ecclesiastes 1:2 and Syriac wisdom literature on the vanity of human authority.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܥܘܼܢܕܵܢܹܗ ܚܙ̣ܩ ܟܕܼ ܡܸܣܟܹܿܢ ܡ̣ܢ ܛܒ̈ܬܐ","severity":"caution","text":"The final line is textually uncertain: the verb ḥzaq (passed away) is a hapax in this context, and the phrase ܡ̣ܢ ܛܒ̈ܬܐ (from good things) may be a scribal error for ܡ̣ܢ ܛܒ̈ܬܐ (empty of goods).","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The refrain line 'Blessed is the one who from this world chooses friends for the Lord of the world' may be a liturgical response; its exact function is unclear.","The final clause's reading 'empty-handed from good things' is a conjectural emendation; the Syriac could also mean 'passed away from good things' without the negative sense."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܚܙ̣ܩ ܚܲܝܠܵܢܵܐ ܡ̣ܢ ܓܵܘ ܥܘܼܡܪܹܗ\nܘܠܵܐ ܢܣܲܒܼ ܙܘܵܕܹ̈ܐ ܠܐܘܼܪܚܵܐ ܕܐܸܙܕܲܡܲܢ ܠܹܗ̇ ܀ :ܢܦܲܩ̣ ܡ̣ܢ ܥܘܼܡܪܹܗ ܐܲܝܟ ܡܵܐ ܕܢܦ̣ܩ ܡ̣ܢ ܓܵܘ ܟܲܪܣܵܐ\nܥܲܪܛܸܠ ܐܸܬ̣ܵܐ ܘܥܲܪܛܸܠ ܐܸܙܲܠ̣ ܚܲܫܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ. :ܚܲܫܵܐ ܕܫܸܦܠܹܗ ܕܝܲܩܝܼܪ ܡ̣ܢ ܟܠ ܙܲܩܬܹܗ ܠܪܸܥܝܵܢܝ\nܘܚܸܫܹ̇ܬܼ ܣܲܓܿܝܼ ܥܲܠ ܡܘܼܟܵܟܹܗ ܕܓܸܢܣܲܢ ܫܝܼܛܵܐ ܀ :ܚܙܹ̇ܝܬܼ ܪܘܼܡܵܪܡܹܗ ܕܐܲܝܟ ܛܸܠܵܠܵܐ ܥܩܲܪ ܡ̣ܢ ܨܐܕܵܘܗܝ\nܘܲܚܙܹ̇ܝܬܼ ܫܸܦܠܹܗ ܘܡܘܼܟܵܟ ܢܲܦ̣ܫܹܗ ܕܐܲܓܲܪ ܣܲܓܝܼ. :ܒܫܸܠܦܹܗ ܚܵ̇ܪܹܬܼ ܕܡܲܓܸܿܣ ܒܲܫܝܼܘܠ ܘܲܥܒܼܝܼܕ ܡܸܕܼܪܵܐ\nܘܲܪܢܝܹ̇ܬܼ ܕܐܲܝܟܲܢ ܘܐܸܡܲܬܼܝ ܦܵܢܹ̇ܐ ܠܘܵܬܼ ܚܲܝܘܬܼܵܐ ܀ :ܪܢܹܝܬܼ ܕܐܲܝܟܲܢ ܟܲܝ ܢܒܵܥܸܝ̇ܢ ܚܲܝܹ̈ܐ ܡ̣ܢ ܡܝܼܬܼܘܼܬܼܵܐ\nܘܐܲܝܟܲܢ ܗܵܦܸ̇ܟ ܡܸܕܪܹܗ ܫܝܼܛܵܐ ܠܘܵܬܼ ܪܘܼܡܪܵܡܹܗ. :ܡ̇ܢ ܒܢܸ̇ܐ ܠܹܗ ܠܗܲܝܟܲܠ ܦܲܓܼܪܵܐ ܕܣܲܬܼܪܹܗ ܡܵܘܬܵܐ\nܘܡ̇ܢ ܡܲܦܵܢܐ ܠܵܗ̇ ܠܢܲܦ̣ܫܵܐ ܨܐܕܘܵܗܝ ܕܲܬܼܗܠܸܠ ܒܹܗ ܀ :ܡ̇ܢ ܦܵܬܲܚ̇ ܠܹܗ ܠܬܲܪܥܵܐ ܕܲܫܝܼܘܿܠ ܕܐܲܚܝܼܕܼ ܒܲܐܦܘ̈ܗܝ\nܘܡ̇ܢ ܡܲܦܸܩ ܠܹܗ ܡ̣ܢ ܓܵܘ ܚܸܣܢܹ̈ܐ ܕܡܵܘܬܐ ܝܲܥܢܵܐ. :ܐܲܝܢܵܐ ܚܲܝܠܵܐ ܕܢܵܦܲܚ̇ ܒܐܲܦܵܘ̈ܗܝ ܪܘܼܚ ܚܲܝܘܼܬܼܵܐ\nܘܡܲܩܢܹܐ ܩܵܠܵܐ ܠܪܸ̈ܓܼܫܹܐ ܡܝܼ̈ܬܹܐ ܠܡܸܙܡܲܪ ܫܘܼܒܼܚܵܐ ܀ :ܐܲܝܢܵܐ ܪܸܡܙܵܐ ܕܢܵܦܹ̇ܩ ܪܵܗ̇ܛ ܒܐܲܪ̈ܒܼܥܦܸܢܝܵܢ\nܘܲܡܦܲܪܸܫ ܠܹܗ ܠܡܸܕܼܪܵܐ ܕܐ̄ܢܵܫ̈ܐ ܡ̣ܢ ܗܵܘ̇ ܕܐܲܪܥܵܐ. :ܡܲܢ̣ܘܼ ܕܦܵܪܸܫ ܡܸܕܼܪ̈ܐ ܕܐܢܫ̈ܐ ܡ̣ܢ ܕܚܝܘ̈ܬܐ\nܕܐܸܟܲܠ̣ܘ ܐܢܘܢ ܘܡܝܬܼܘ ܘܐܸܬܼܚܲܠܛܘ ܦܲܓܼܪܹ̈ܐ ܒܦܲܓܼܪܹ̈ܐ܀ :ܟܡܵܐ ܟܲܝ ܗܵܘܹ̇ܐ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܦܵܩܸ̇ܕ ܠܲܡܩܵܡ\nܕܗܵܐ ܠܲܝܬܿ ܡܸܢܝܵܢ ܠܐܲܠܦܹ̈ܐ ܕܐܢܫ̈ܐ ܕܲܗܘ̤ܵܘ ܡܸܕܼܪ̈ܐ.","english":"Without superfluity he went forth, the strength departed from within his dwelling. And he took no provisions for the road that was prepared for him. He went forth from his dwelling as he went forth from the womb. Naked he came and naked he went; it was a great grief. The grief of his descent, heavier than all his wealth, for my thoughts. And his sorrow was great over the humiliation of his body, the wretched one. I saw his exaltation, how like a shadow it was uprooted from his side. And I saw his descent and the humiliation of his person, which greatly afflicted. In his descent I saw that he descends to Sheol and becomes dust again. And I thought, where and when will he return to life? I saw, how then does he seek life from death? And how does the wretched one turn again to his exaltation? What has entered the temple of the body that death has hidden? And what brings the soul to his side to rejoice in him? What opens the door of Sheol that is shut in his face? And what brings forth from the depths of death the bone? What power blows upon his face the spirit of life? And makes the dead senses raise a voice to sing praise? What sign goes forth, running through the four quarters? And separates the dust of bones from that of the earth? Who separates the bones of men from those of beasts? That they ate, drank, died, and bodies were mixed with bodies. How great will that command be that commands the resurrection? For there is no number to the thousands of men who became dust.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homilist contrasts the soul's departure from the body with birth, emphasizing the lack of material provisions for the afterlife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܝܼܘܿܠ","severity":"info","text":"Sheol (Syriac ܫܝܼܘܿܠ) here denotes the underworld or realm of the dead, not necessarily a place of punishment, consistent with Syriac Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The imagery of naked entry and exit echoes Job 1:21 ('Naked I came from my mother's womb, and naked I shall return'), a common topos in Syriac funeral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The rhetorical questions about bodily resurrection reflect Narsai's engagement with contemporary debates on the resurrection of the dead, a central theme in Syriac theology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from lament over death to a series of interrogatives probing the mechanics of resurrection, marking a structural turn toward eschatological reflection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of bones and dust being separated and reanimated parallels themes in the Syriac 'Cave of Treasures' and Ephrem's hymns on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܫܝܼܘܿܠ may be interpreted as the Hebrew Sheol or a generic underworld; the translation 'Sheol' is retained for consistency with Syriac tradition.","The phrase 'the bone' (ܝܲܥܢܵܐ) could be a synecdoche for the entire body or a literal reference to skeletal remains; the context supports the former."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܟܡܵܐ ܟܲܝ ܐܲܠܦܹ̈ܐ ܕܫܡܝܵܢ̈ܐ ܢܵܦܩ̇ܝܢ ܒܵܥܝܹ̇ܢ\nܠܐܲܝܠܝܹܢ ܕܐܸܒܲܕܘ ܒܝܲܡܵܐ ܘܢܲܦܫܵܐ ܒܟ̣ܠ ܐܸܣܟܹܝܡܝܼ̈ܢ܀ :ܡ̣ܢ ܐܲܝܟܵܐ ܟܲܝ ܦܢܵܝܹ̇ܢ ܘܐܵܬܹܝ̇ܢ ܒܸܣܪܵܐ ܘܓܲܪ̈ܡܹܐ\nܕܗܵܐ ܠܲܝܬܿ ܕܘܼܡܝܵܐ ܕܪܘܼܢܵܒܼ ܦܲܓܼܪܵܐ ܒܡܸܕܪܵܐ ܕܐܲܪܥܵܐ. :ܗܘ̤ ܟܲܝ ܐܝܼܬܼܵܘܗܝ ܡܸܕܼܪܵܐ ܕܐܲܪܥܵܐ ܕܗܵܘܸ̇ܐ ܦܲܓܼܪܵܐ\nܘܡܲܢ̣ܘܼ ܕܡܨܐ ܠܡܦܪܫ ܡܕܪܐ ܡ̣ܢ ܒܲܪ ܓܸܢܣܹܗ܀ :ܗܵܠܹܝܢ ܐܸܢܵܐ ܪܢܝܹ̇ܬܼ ܣܲܟܼܠܵܐܝܼܬܼ ܒܦܲܪܨܘܦ ܣܲܟܸ̈ܠܹܐ\nܘܲܬܼܢܝ̇ܬܼ ܕܝܼܠܗܘܢ ܐܲܝܟ ܗܵܘ̇ ܕܐܸܢܵܐ ܒܗܘܿܢ ܐܸܬܬܲܚ̇ܕܹܬܼ. :ܪܸܥܝܵܢ ܣܲܟܼ̈ܠܹܐ ܬܢܹܝ̇ܬܼ ܡ̣ܢ ܪܸܥܝܵܢܝ ܐܲܝܟ ܪܸܥܝܵܢܗܘܿܢ\nܘܦܵܘܠܘܿܣ ܨܵܬܼܢܝ ܘܚܲܣܕܼܢܝ ܥܡܗܘܿܢ ܐܲܝܟ ܕܲܠܣܲܟܼܠܵܐ܀ :ܟܵܪܘܿܙ ܪܘܼܚܵܐ ܘܣܵܗܕܵܐ ܒܚܝܼܪܵܐ ܕܚܵܝܲܬܼ ܡܝܼ̈ܬܹܐ\nܫܡܲܥ̣ ܦܘܼܠܵܓܼܵܐ ܕܚܲܝܲܬܼ ܡܝܼ̈ܬܹܐ ܘܛܢ ܘܐܸܬܼܥܲܙܲܙ. :ܣܲܟܼܠܵܐ ܠܲܡ ܩܪ̣ܢܝ ܒܦܲܪܨܘܿܦ ܣܲܟܼ̈ܠܹܐ ܦܠܝܲܓܼܝܼ̈ ܠܸܒܵܐ\nܕܥܲܠ ܡ̇ܢ ܬܲܪܓܸܿܡܬܿ ܪܸܥܝ̇ܢ ܣܲܟܼ̈ܠܹܐ ܒܐܸܕܲܢܲܝ̈ ܐ̄ܢܵܫܵܐ܀ :ܣܲܟܼܠܵܐ ܠܲܡ ܚܘܪ ܒܟܝܢ ܙܲܪܥܐ ܕܐܢ̄ܬܿ ܙܪܥ ܡ̇ܢ ܐܢ̄ܬܿ\nܕܐܸܢ ܠܵܐ ܡܵܐܸ̇ܬܼ ܠܵܐ ܡܨܐ ܚܲܝܹ̈ܐ ܘܛܵܥܸ̇ܢ ܦܹܐܪܹ̈ܐ. :ܚܘܪ ܒܲܦܪܸܕܬܼܵܐ ܕܚܸܛܬܼܵܐ ܕܙܲܪܥܵܐ ܕܡܲܪܡܝܼܬܿ ܒܐܲܪܥܵܐ\nܕܡܵܝ̇ܬܐ ܠܘܼܩܕܼܵܐ ܘܐܟܸܢ ܚܵܝܵܐ ܒܐܪܵܙ ܢܘܼܚܵܡܵܐ ܀ :ܗ̤ܝ ܗ̣̄ܝ ܚܸܛܬܼ̇ܐ ܕܢܵܦܠܵܐ ܘܡܵܝ̇ܬܿܐ ܒܲܕܼܡܘܼܬܼ ܦܲܓܼܪܵܐ\nܗ̤ܝ ܗ̄ܝܼ ܕܫܵܘܚ̇ܵܐ ܡ̣ܢ ܡܲܣܝܘܼܬܼܵܗ̇ ܒܗܸܕܼܪܵܐ ܪܲܒܐ. :ܒܗܵܢܵܐ ܛܲܟܼܣܵܐ ܡܵܐܸܬܼ̇ ܦܲܓܼܪܵܐ ܘܚܵܝܹ̇ܐ ܦܲܓܼܪܵܐ\nܘܗ̤ܘܝܘܼ ܟܲܕܼ ܗܘ̤ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܕܠܵܒܸ̇ܫ ܫܘܼܒܼܚܵܐ ܀ :ܗ̤ܘܝܘܼ ܕܩܵܢܹ̇ܐ ܪܸܓܼܫܹܐ ܓ̈ܠܝܐ ܐܲܝܟ ܩܕܼܡ̈ܝܐ\nܘܢܲܦ̣ܫܵܐ ܗ̄ܝ̣ ܕܝܠܹܗ ܕܗܵܦܟܿܐ ܙܵܡ̇ܪܵܐ ܒܟܸܢܵܪ ܡܸܢܵܘ̈ܗܝ.","english":"How many thousands of heavens, then, go forth seeking those who have perished in the sea, and the soul in every form? From where, then, do flesh and bones come forth and arrive, since there is no likeness of the rottenness of the body in the dust of the earth? That dust of the earth which becomes the body, and who is able to distinguish the dust from one of its own kind? These, however, I have thought foolishly in the person of fools, and their error is like that of one who thought in that which was united. The thought of fools I have thought like their thought, and Paul rebukes me and reproaches me with them as a fool. Herald of the spirit and witness in the freedom of the life of the dead, hear the dispute of the life of the dead and marvel and be strengthened. The fool did not call me in the person of fools divided in heart, that concerning which the interpretation of the thought of fools is in the hands of man. The fool did not look, then, at the seed which that woman sowed, from which, if it does not die, it cannot live and produce fruit. Look at the grain of wheat, the seed which is cast into the earth, which dies in the ground and yet lives in the mystery of resurrection. That same grain which falls and dies in the likeness of the body, that same which sprouts from its burial in the great enclosure. In this order the body dies and the body lives, and it is while it is being corrupted that it puts on glory. It is that which stands, manifest sensations like the former, and the soul is its own which turns, singing in the harp of its members.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܡܵܐ ܟܲܝ ܐܲܠܦܹ̈ܐ ܕܫܡܝܵܢ̈ܐ","severity":"info","text":"The rhetorical question 'How many thousands of heavens' expresses the futility of seeking the departed in cosmic realms, contrasting with the earthbound reality of bodily decay.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܥܝܵܢ ܣܲܟܼ̈ܠܹܐ","severity":"info","text":"The phrase 'thought of fools' (ܪܸܥܝܵܢ ܣܲܟܼ̈ܠܹܐ) is a self-deprecating rhetorical device; Narsai aligns himself with foolish perspectives to contrast with Paul's rebuke, highlighting the tension between human reason and apostolic authority.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The mention of Paul (ܦܵܘܠܘܿܣ) rebuking the speaker alludes to 1 Corinthians 15, where Paul discusses the resurrection of the body and the folly of denying it.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܛܬܼܵܐ","severity":"info","text":"The grain of wheat (ܚܸܛܬܼܵܐ) dying and living in the mystery of resurrection is a patristic analogy for bodily resurrection, common in Syriac authors like Ephrem and Narsai, drawing on John 12:24 and 1 Corinthians 15.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܢܵܐ ܛܲܟܼܣܵܐ","severity":"info","text":"The phrase 'in this order' (ܒܗܵܢܵܐ ܛܲܟܼܣܵܐ) marks a structural pivot from rhetorical questioning to a positive exposition of the resurrection process, using the grain analogy.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܲܦ̣ܫܵܐ ܗ̄ܝ̣ ܕܝܠܹܗ ܕܗܵܦܟܿܐ ܙܵܡ̇ܪܵܐ ܒܟܸܢܵܪ ܡܸܢܵܘ̈ܗܝ","severity":"caution","text":"The final clause 'the soul is its own which turns, singing in the harp of its members' is ambiguous: it may refer to the soul's role in the resurrected body or to a poetic image of harmony; the Syriac allows both readings.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that woman' (ܐܢ̄ܬܿ) in the seed analogy is unclear; possibly a generic figure or a biblical reference (e.g., Eve or the Shunammite). The reading taken treats it as a generic example.","The phrase 'divided in heart' (ܦܠܝܲܓܼܝܼ̈ ܠܸܒܵܐ) could refer to the fools' internal conflict or to a schism among them; the reading taken follows the English draft's sense of internal division."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ ܩܐܸ̇ܡ ܟܠܢܵܫ ܡ̣ܢ ܒܲܪ ܕܐܝܼܬܼܵܘܗܝ\nܦܲܓܼܪܵܐ ܒܪܸ̈ܓܼܢܵܐ ܘܢܲܦ̣ܫܵܐ ܒܙܵܘ̈ܥܹܐ ܕܩܠܝܼܠܘܼܬܼܵܐ܀ :ܦܲܓܼܪܵܐ ܗܵܘܹ̇ܐ ܠܵܐ ܡܵܝܘܿܬܼܵܐ ܚܠܵܦ ܡܝܘ̈ܬܼܵܐ\nܘܢܲܦ̣ܫܵܐ ܫܠܚܐ ܠܒܼܘܼܫ ܟܲܪܝܘܼܬܼܵܐ ܕܡܵܐܢܹ̈ܐ ܨܵܐܹ̈ܐ. :ܗܘ̤ ܗܵܘ̇ ܦܲܓܼܪܵܐ ܕܲܗܘ̤ܵܐ ܡܸܕܼܪܵܐ ܗܵܘܹ̇ܐ ܦܲܓܼܪܵܐ\nܗܘ̤ܝ ܗܵܝ̇ ܢܲܦ̣ܫܵܐ ܕܒܛܠܘ ܩ̈ܠܝܗ̇ ܡܗܠܠܐ ܒܓܼܘܗ̇܀ :ܦܵܘܠܘܿܣ ܣܵܗܸ̇ܕܼ ܥܲܠ ܚܘܼܒܵܠܹܗ ܘܥܲܠ ܚܘܼܕܬܗ\nܕܗܘ̤ ܡܸܬܼܚܲܒܲܠ ܘܗ̤ܘ ܡܸܬܼܚܲܕܲܬܼ ܒܚܲܝܠܵܐ ܕܒܪܝܗܝ. :ܥܬܼܝܼܕܼ ܠܲܡ ܗܵܢܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܕܢܸܠܒܲܫ ܫܘܼܒܼܚܵܐ\nܘܗܵܢ ܡܵܝܘܿܬܼܵܐ ܕܢܸܚܹܐ ܒܚܲܝܹ̈ܐ ܕܠܵܐ ܡܵܝܘܿܬܹ̈ܐ܀ :ܠܵܐ ܬܸܟܼܪܐ ܠܵܟ ܟܝܵܢܵܐ ܕܲܒܼܠܝܼ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܠܵܐ ܬܸܬܼܦܲܠܲܓ ܥܲܠ ܚܘܼܕܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ. :ܩܘܼܡ ܨܘܼܬܼ ܩ̈ܠܹܐ ܕܲܡܣܲܒܿܪܝܼܢ ܠܵܟ ܥܲܠ ܢܘܼܚܵܡܵܐ\nܘܲܩܢܝܼ ܣܲܒܼܪܵܐ ܕܗܵܘܹ̇ܐ ܣܲܒܼܪܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܟ܀ :ܫܡܲܥ̣ ܠܲܢܒܼܝܼܵܐ ܕܩܥ̇ܐ ܒܪܘܼܚܵܐ ܠܓܼܪ̈ܡܹܐ ܡܝܼ̈ܬܹܐ\nܘܡܲܟܼܪܸܙ ܩܵܠܹܗ ܣܒܲܪܬܼܵܐ ܚܕܲܬܵܐ ܒܹܝܬܼ ܡܵܝܘܿܬܹ̈ܐ. ܫܡ݂ܲܥ ܟܲܕܼ ܩܵܥܹ̇ܐ ܐܲܝܟ ܫܝܼܦܘܿܪܐ ܨܹܝܕܼ ܫܲܬܿܝܼܩܹ̈ܐ\nܘܲܡܟܲܢܸܫ ܠܹܗ ܠܟܼܠܹܗ ܚܲܝܠܵܐ ܦܲܓܼܪܵܐ ܠܘܵܬܼ ܚܘܼܕܵܬܼܵܐ܀ :ܚܲܕܼ ܚܘܼܕܵܬܼܵܐ ܐܲܟܼܪܸܙ ܩܵܠܹܗ ܠܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ\nܘܐܲܫܩܝܼ ܐܸܢܘܿܢ ܟܵܣ ܒܘܼܝܵܐܵܐ ܕܚܲܝܲܬܼ ܡܝܼ̈ܬܹܐ. :ܨܘܼܬܼ ܬܘܼܒܼ ܩܠܹܗ ܕܲܡܚܲܕܬܼܵܢܵܐ ܕܡܵܝܘܿܬܼܘܬܼܵܐ\nܕܲܡܚܵܘܹܐ ܠܹܗ ܐܲܝܟ ܕܲܒܼܨܒܼܥܵܐ ܠܚܘܼܕܵܬܼ ܐܢܵܫܵܐ܀ :ܫܡ݂ܲܥ ܕܲܡܚܲܣܸܕܼ ܠܙܲܕܘܼܩ̈ܝܹܐ ܦܠܝܼܓܲܝ̈ ܠܸܒܵܐ\nܘܕܵܐܸ̇ܢ ܥܲܡ̇ܗ ܡ̣ܢ ܢܵܡܘܼܣܹ̈ܐ ܐܲܠܵܗܵܝܹ̈ܐ.","english":"In the body and the soul stands every person, from the time of his existence.\nThe body in the bones and the soul in the movements of lightness.\nThe body becomes immortal in place of the dead,\nand the soul puts on the garment of the renewal of the living waters.\nThat same body which was dust becomes a body,\nand that same soul whose limbs were dissolved speaks within her.\nPaul testifies concerning his dissolution and concerning his renewal,\nthat he is dissolved and he is renewed by the power of his Creator.\nFor us, this dissolution which has put on glory is prepared,\nand this mortality which lives in immortal life.\nDo not deny the nature which perishes in mortality,\nand do not dispute concerning the renewal of the body and the soul.\nArise, hear the voices which proclaim to you concerning the resurrection,\nand accept the hope which will be hope for your mortality.\nHear the prophet who cries out in spirit to the dead bones,\nand proclaims his voice, the new gospel among the dead.\nHear when he cries out like a trumpet against the silent,\nand he draws the whole power of the body towards renewal.\nOne renewal proclaimed his voice to the body and the soul,\nand he gave them to drink the cup of the promise of the life of the dead.\nHear again the voice of the renewer of mortality,\nwho shows it as with a finger the renewal of the fire.\nHear who rebukes the Sadducees, the divided of heart,\nand knows with her from the divine laws.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܲܦ̣ܫܵܐ","severity":"info","text":"The Syriac term nap̄šā (ܢܲܦ̣ܫܵܐ) denotes the soul or self, often contrasted with pagrā (body) in Narsai's anthropology. Here it is paired with the body as the two constitutive elements of the human person.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul testifies concerning his dissolution and concerning his renewal","severity":"info","text":"This likely alludes to 1 Corinthians 15:42–44, where Paul discusses the resurrection body, or to 2 Corinthians 5:1–5 on the renewal of the body. Narsai frequently invokes Pauline authority for resurrection theology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sadducees, the divided of heart","severity":"info","text":"The Sadducees, a Jewish sect that denied the resurrection of the dead, are invoked as a polemical foil. Narsai aligns his orthodox Christian teaching against their denial, a common trope in Syriac resurrection literature.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hear the prophet who cries out in spirit to the dead bones","severity":"info","text":"This passage shifts to an exhortative mode, calling the audience to listen to prophetic voices (likely Ezekiel's vision of the dry bones, Ezekiel 37:1–14). The repetition of 'hear' structures the argument as a series of appeals.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"the cup of the promise of the life of the dead","severity":"info","text":"The imagery of a 'cup of promise' parallels Eucharistic language in Syriac tradition, where the cup signifies the blood of Christ and the promise of resurrection. Narsai may be drawing on liturgical typology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"and knows with her from the divine laws","severity":"caution","text":"The phrase 'knows with her' is ambiguous: the feminine suffix likely refers to the soul (nap̄šā, feminine in Syriac) or possibly to the church. The sense may be that the soul, guided by divine laws, understands the resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'her' in 'knows with her' is unclear: it could be the soul (nap̄šā, feminine) or an implied feminine noun such as 'church' or 'faith'.","The phrase 'the renewer of mortality' may refer to Christ, Ezekiel, or a prophetic figure; the Syriac allows multiple identifications."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":":ܛܵܥܹܝ̇ܢ ܐܢ̄ܬܘܿܢ ܠܲܡ ܕܠܵܐ ܝܵܕܼܥܝܼܢ ܐܢ̄ܬܿܘܿܢ ܠܡܸܩܪܵܐ ܒܣܸܦܪܹ̈ܐ\nܘܠܵܐ ܦܵܪܫܝܼܢ ܐܢ̄ܬܘܿܢ ܚܹܝܠ ܣܘܼܟܵܠܵܐ ܕܦܸܬܼܓܵܡܲܝ̈ܗܘܿܢ܀ :ܒܲܩܝܡܬܼܵܐ ܠܲܡ ܠܲܝܬܿ ܦܘܼܪܫܵܢܵܐ ܕܓܲܒܼܪܹ̈ܐ ܘܢܸܫܹ̈ܐ\nܕܗܵܘܹ̇ܐ ܟܝܵܢܗܘܿܢ ܠܵܐ ܡܵܝܘܿܬܼܵܐ ܐܲܝܟ ܪ̈ܘܼܚܢܹ̈ܐ. :ܗܵܐ ܕܪܲܫ̣ ܡܵܪܲܢ ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ ܕܚܲܝܲܬܼ ܡܝܼܬܹ̈ܐ\nܬܵܘ ܢܸܪܕܹܐ ܒܵܗ̇ ܠܘܵܬܼ ܚܘܼܕܼܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦ̣ܫܵܐ܀ :ܗܵܐ ܐܲܟܼܪܸܙ ܠܲܢ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܒܩܵܠ ܦܸܬܼܓܼܵܡܘ̈ܗܝ\nܢܗܲܝܡܸܢ ܕܡܨܐ ܓܵܡܲ݁ܪ ܨܐܹܕܲܝܢ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܗܵܐ ܩܥ̣ܵܐ ܡܵܘܬܵܐ ܐܲܪܝܵܐ ܪܗܝܼܒܼܵܐ ܕܚܲܒܸܿܠ ܓܸܢܣܲܢ\nܘܐܲܥܕܝܼ ܡܸܢܹܗ ܬܠܵܬܼܵܐ ܦܲܓܼܪ̈ܲܝܢ ܘܐܲܦܢܝܼ ܠܚܲܝܹ̈ܐ܀ :ܗܵܐ ܢܚܸܬܼ ܐܵܦ ܗܘ̤ ܠܡܲܪܒܿܘܥܝܼܬܹܗ ܕܒܵܠܲܥ̇ ܐܵܢܵܫ̈ܐ\nܘܝܲܗܒ̣ ܠܹܗ ܦܲܓܼܪܹܗ ܘܒܲܠܥܹܗ ܘܦܲܠܛܹܗ ܩܲܠܝܼܠܵܐܝܼܬܼ. :ܗܵܐ ܩ̣ܵܡ ܘܐܲܩܝܼܡ ܠܟܼܠܹܗ ܟܝܵܢܲܢ ܡ̣ܢ ܡܲܦܘܼܠܬܵܐ\nܘܬܲܪܥܹܗ ܠܫܘܼܪ̈ܐ ܕܲܒܼܢ̣ܵܐ ܡܵܘܬܵܐ ܒܐܲܦܲܝ̈ ܡܝܼܬܼ̈ܐ܀ :ܗܵܐ ܢܦܲܩ̣ ܘܐܲܦܢܝܼ ܫܒܼܝܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܡ̣ܢ ܚܲܣܝܼܢܵܐ\nܘܫܲܩܠܹܗ ܠܙܲܝܢܹܗ ܘܒܲܙ ܡܲܫܪܝܼܬܹܗ ܘܥܲܒܼܕܹܗ ܓܘܼܚܟܵܐ. :ܗܵܐ ܫܒ̣ܵܐ ܫܒܼܝܼܬܼܵܐ ܘܲܣܠܸܩ ܘܐܲܡܠܸܟ ܠܥܸܠ ܡ̣ܢ ܟܠܵܐ\nܘܲܥܬܼܝܼܕܼ ܕܢܹܐܬܹܿܐ ܘܲܢܚܲܕܼܬܼ ܟܠ ܒܩܵܠ ܦܸܬܼܓܵܡܵܘ̈ܗܝ܀ :ܗܵܐ ܩܪܸܒܼ ܙܲܒܼܢܵܐ ܕܢܸܚܘܿܬܼ ܠܐܲܪܥܵܐ ܐܲܝܟ ܡܵܐ ܕܲܣܠܸܩ\nܒܦܲܓܼܪܵܐ ܓܲܠܝܵܐ ܘܚܲܝܠܵܐ ܟܲܣܝܵܐ ܕܐܲܠܗܘܼܬܼܵܐ. :ܗܵܐ ܡܣܲܟܹܝܢ ܠܹܗ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܥܝܼܪܹ̈ܐ ܘܐܵܢܵܫ̈ܐ\nܕܢܸܫܪܹܐ ܐܸܢܘܿܢ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ܀ ܗܵܐ ܡܸܬܿܬܲܢܚܵܐ ܒܪܝܼܬܹܐ ܟܠܵܗ̇ ܥܲܠ ܡܵܝܘ̈ܬܹܐ:\nܕܐܸܡܲܬܼܝ ܢܸܗܘܘܿܢ ܠܵܐ ܡܵܝܘ̈ܬܐ ܘܠܵܐ ܚܫܘܫ̈ܐ.","english":"They err who think that there is no distinction between the body and the soul, and they err who do not know how to read in the books, and they do not distinguish the power of the meaning of their words. In the resurrection, they say, there is no distinction between men and women, for their nature will be immortal like the spirits. Behold, our Lord has shown a new way of life for the dead: come, enter upon it towards the renewal of the body and the soul. Behold, he has proclaimed to us the good news with the voice of his words: believe that he is able to accomplish for you the promise of his sayings. Behold, death, the terrible lion that destroys the race, has cried out, and he has removed from it three bodies and brought them to life. Behold, he also descended into its lair that devours men, and gave it his body, and it swallowed him, and it brought him forth quickly. Behold, he arose and raised up the whole nature from the fall, and opened a door against the walls of bitter death in the faces of the dead. Behold, he went out and brought forth the captivity of man from the prison, and took his weapon, and plundered his camp, and made it a mockery. Behold, he left the captivity and ascended and reigned above all, and it is prepared that he will come and renew all with the voice of his words. Behold, the time has drawn near when he will descend to the earth as he ascended, with a visible body and the hidden power of divinity. Behold, heaven and earth, the watchers and men, are waiting for him, that they may be released from the perishable servitude. Behold, the whole creation is stretched out over the dead, that when they become not dead and not mourners.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage opens with a polemic against those who deny a distinction between body and soul, then pivots to affirm that in the resurrection gender distinctions vanish and nature becomes immortal like spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܵܐ ܕܪܲܫ̣ ܡܵܪܲܢ ܐܘܼܪܚܵܐ ܚܕܲܬܵܐ","severity":"info","text":"The phrase 'our Lord has shown a new way' likely alludes to Christ’s resurrection as a paradigm, echoing Pauline typology of Christ as the firstfruits of the dead (1 Cor 15:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of death as a 'terrible lion' and Christ descending into its lair draws on the Harrowing of Hell tradition, common in Syriac literature, where Christ’s descent defeats death and liberates the dead.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܸܬܼܓܵܡܵܐ","severity":"info","text":"The term ܦܸܬܼܓܵܡܵܐ (peṯgāmā) means 'word' or 'saying,' but here it carries the sense of divine utterance or promise, as in the 'voice of his words' that renews creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured by a series of anaphoric 'Behold' (ܗܵܐ) clauses, each presenting a dramatic image of Christ’s victory over death, building to a eschatological climax of universal renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai’s emphasis on the resurrection of both body and soul, and the transformation of gender distinctions, reflects later Syriac theological debates about the nature of the resurrected body, as seen in works attributed to Ephrem and Jacob of Serugh.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'three bodies' (ܬܠܵܬܼܵܐ ܦܲܓܼܪ̈ܲܝܢ) is ambiguous: it may refer to three specific individuals (perhaps the three youths in the fiery furnace, a common type of resurrection) or be a symbolic number.","The final clause 'when they become not dead and not mourners' is syntactically open; it likely means the dead will no longer be dead and the living will no longer mourn."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܢܵܚܬܵܐ ܕܐܸܒܼܠܵܐ ܠܒܼܝܼܫܝܼܢ ܐܲܟܼܚܲܕܼ ܡ̈ܠܝܼܠܹܐ ܘܚܲܪ̈ܫܹܐ\nܕܐܸܡܲܬܝܼ ܢܸܫܠܚܘܢ ܢܵܚܬܵܐ ܣܢܝܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ܀ :ܚܸܒܼ̈ܠܹܐ ܩܫܝ̈ܐ ܡܵܚܹܝ̇ܢ ܠܐܲܪܥܐ ܐܲܝܟ ܝܲܠܕܬܵܐ\nܕܐܸܡܲܬܼܝ ܬܵܘܠܸܕܼ ܦܲܓܼܪܹ̈ܐ ܕܐܢܫ̈ܐ ܡ̣ܢ ܓܵܘ ܥܘܼܒܵܗ̇. :ܚܲܫܵܐ ܪܲܒܐ ܛܥܝܼܢܝܼܢ ܐ̄ܢܵܫ̈ܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ\nܕܠܸܐܡܲܬܼܝ ܢܚܙܘܢ ܫܪܵܪܵܐ ܒܥܓܼܝܵܐ ܕܚܘܼܕܵܬܼ ܐܢܵܫ̈ܐ܀ :ܒܣܲܒܼܪܵܐ ܡܣܲܟܹܿܝܢ ܥܲܒܼܕܹ̈ܐ ܛܵܒ̈ܐ ܠܡܵܪܵܐ ܒܲܝܬܵܐ\nܕܐܸܡܲܬܼܝ ܢܸܦܢܹܐ ܡ̣ܢ ܡܸܫܬܿܘܼܬܼܵܐ ܘܢܸܬܸܠ ܐܲܓܼܪܵܐ. :ܒܣܲܒܼܪܵܐ ܠܒܼܝܼܟܼܝܼܢ ܚܲܟܿܝܼܡ̈ܬܼܵܐ ܠܲܡܦܲܝܼܕܲܝ̈ܗܹܝܢ\nܕܐܸܡܲܬܼܝ ܢܸܕܼܢܲܚ ܚܲܬܢܵܐ ܕܪܵܘܡܵܐ ܘܢܸܥ̈ܠܵܢ ܥܲܡܹܗ܀ :ܠܣܘܼܟܵܝ ܣܲܒܼܪܵܐ ܡܣܲܟܹܝܢ ܟܸܢܫܹ̈ܐ ܕܫܡܝܢ̈ܐ\nܕܐܲܡܲܬܼܝ ܢܸܕܢܲܚ ܣܲܒܪܐ ܒܓܼܠܝܐ ܘܢܵܘܦܹܐ ܩܸܢܛܵܐ. :ܠܗܵܘ̇ ܓܸܠܝܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܡܣܲܟܹܝܢ ܟܠܫܵܥ\nܕܐܸܡܲܬܼܷܝ ܢܸܬܼ̄ܦܬܲܚ ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ ܘܲܢܩܲܒܠܘܼܢܵܝܗܝ܀ :ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܨܲܠܝܵܐ ܐܸܕܼܢܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܕܐܸܡܲܬܼܝ ܬ[܇܇܇]ܥܹܐ ܘܲܢܙܘܼܥ ܡܵܘܬܵܐ ܘܢܸܒܼܗܲܬܼ ܒܝܼܫܵܐ. :ܛܲܟܼܣܲܐ ܢ̈ܛܪܝܼܢ ܠܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܲܡܫܲܡܫܝܼܢ ܠܹܗ\nܕܐܸܡܲܬܼܝ ܢ̣ܦܩܘܿܕܼ ܘܢܸܩܪܘܢ ܒܐܲܪܥܵܐ ܩܵܠ ܦܘܼܪܩܵܢܵܐ܀ :ܒܲܬܼܪܲܥ ܡܲܠܟܵܐ ܩܵܝ̇ܡܝܼܢ ܟܠܢܵܫ ܒܢܲܝ̈ ܦܠܵܛܝܼܢ\nܕܐܸܡܲܬܼܝ ܢܸܦܘܿܩ ܘܲܢܩܲܒܿܠܘܼܢܵܝܗܝ ܒܐܘܫܲܥܢܲܝ̈ܗܘܿܢ. :ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܓܵܕܼܠܝܼܢ ܒܐܝܼܕܼܵܐ ܕܙܵܘ̈ܥܹܐ ܕܲܒܼܗܘܿܢ\nܕܲܢܩܲܪ ܼܘܼܢܵܝܗܝ ܠܲܡܠܸܟ ܡܲܠܟܹ̈ܐ ܕܲܙܟܼܵܐ ܒܩܲܝܣܵܐ܀ :ܠܵܐ ܡܸܬܼܡܠܠܵܐ ܪܸܓܲܬܼ ܚܘܼܒܹܿܗ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܕܲܟ̣ܡܵܐ ܪܓܼܝܼܓܼܝܼܢ ܕܢܸܚܙܘܿܢ ܫܘܼܒܼܚܹܗ ܘܲܢܫܲܒܿܚܘܼܢܵܝܗܝ.","english":"The hope of the departed is clothed in words, both rational and irrational,  \nwhen the time comes for the hope of the mystery of death to be cast off.  \nSevere pangs strike the earth like a mother  \nwhen she gives birth to the bodies of men from within her womb.  \nA great pain afflicts men and spirits  \nwhen they behold the truth in the renewal of men.  \nWith hope, good servants serve the master of the house  \nwhen he returns from the feast and gives a reward.  \nWith hope, wise women adorn their lamps  \nwhen the hour of the height shines and they enter with him.  \nFor the sake of hope, the stars of the heavens are adorned  \nwhen the hope shines forth in revelation and the end arrives.  \nFor that divine revelation, they hope at all times  \nwhen the gates of the height are opened and they receive him.  \nFor that daughter of the voice, the knowledge of their thoughts yearns,  \nwhen [the time] comes and death trembles and evil is put to shame.  \nThe orders are prepared for that command which serves him,  \nwhen he commands and proclaims in the earth the voice of salvation.  \nAfter the king, all men rise in the ways of the plazas,  \nwhen he goes out and they receive him in their streets.  \nThe crown of victory grows in the hand of the movements that are in them,  \nwhich strike down the counsel of kings who conquer with wood.  \nUnspeakable is the desire of the love of their thoughts,  \nhow much they yearn to behold his glory and to praise him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܵܚܬܵܐ","severity":"info","text":"The Syriac noun ܢܵܚܬܵܐ (sabhrā) means 'hope' but also carries the sense of 'expectation' or 'anticipation', especially of eschatological events. Narsai uses it as a key theological term for the faithful's awaiting of resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܬܼܪܲܥ ܡܲܠܟܵܐ","severity":"info","text":"The image of the king returning to his city and being received by the populace reflects the adventus ceremony, a Roman imperial ritual adopted in Syriac Christian literature to symbolize Christ's parousia. Narsai adapts this civic imagery for the resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܐܸܡܲܬܼܝ","severity":"info","text":"The repeated temporal clause ܕܐܸܡܲܬܼܝ (d-emmay, 'when') structures the passage as a series of parallel eschatological vignettes, each introduced by a different subject (hope, pangs, pain, servants, etc.) and culminating in the final vision of glory.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪܬܼ ܩܵܠܵܐ (bath qālā, 'daughter of the voice') is a Syriac idiom for 'echo' or 'resonance', here metaphorically denoting the knowledge or yearning that responds to divine revelation. It reflects Narsai's poetic use of auditory imagery.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬ[܇܇܇]ܥܹܐ","severity":"caution","text":"The Syriac text at this point is damaged: ܬ[܇܇܇]ܥܹܐ. The lacuna likely represents a verb such as ܬܸܬܼܥܹܐ (tethʿē, 'comes') or ܬܸܬܼܦܬܲܚ (tethpataḥ, 'is opened'), but the exact reading is uncertain. The English draft supplies 'comes' as a plausible restoration.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The damaged verb in line 10 (ܬ[܇܇܇]ܥܹܐ) is restored as 'comes' in the English draft, but the Syriac could also read 'is opened' or another eschatological action.","The identity of 'the king' (ܡܲܠܟܵܐ) is ambiguous: it may refer to Christ, a typological figure, or a generic royal metaphor for the risen Lord."],"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":7,"ref":"p7","source":":ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܲܡܠܸܟ ܐܲܟܼܚܲܕܼ ܥܲܠ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܘܲܪܗܝܼܒܼܝܼܢ ܛܵܒܼ ܢܸܬܼܪܲܦܘܢ ܡ̣ܢ ܛܘܼܝܵܒܼܵܐ܀ :ܡܲܚܒܼܝܼܢ ܣܲܓܿܝܼ ܘܪܵܓܝܹ̇ܢ ܣܲܓܿܝܼ ܘܩܵܢ̇ܛܝܼܢ ܣܲܓܿܝܼ\nܘܐܲܝܟ ܐܲܬܼܠܹܝ̈ܛܹܐ ܪܡܹܝܢ ܒܐܓܼܘܿܢܵܐ ܕܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ. :ܒܪܘܼܚܵܐ ܪܵܗ̇ܛܝܼܢ ܒܐܸܣܛܵܕܝܼܘܿܢ ܪܘܼܚܵܢܝܬܿܐ\nܠܡܸܣܲܒܼ ܐܲܓܼܪܵܐ ܕܗܵܝ̇ ܙܵܟܼܘܼܬܼܵܐ ܕܠܵܐ ܡܸܙܕܲܟܝܵܐ ܀ :ܗܵܐ ܡܲܢܲܥ ܠܹܗ ܙܒܲܢ ܦܘܼܪܥܵܢܵܐ ܕܐܓܼܘܿܢܲܝ̈ܗܘܿܢ\nܘܲܩܪܸܒܼ ܙܲܒܼܢܵܐ ܕܢܸܣܒܼܘܢ ܕܲܫܢܹ̈ܐ ܕܬܲܟܼܬܘܫܲܝ̈ܗܘܿܢ. :ܗܵܐ ܩܸܪܒܲܬ̤ ܠܵܗ̇ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ ܕܡܲܠܟܵܐ ܕܪܵܘܡܵܐ\nܬܵܘ ܢܸܨܛܲܒܲܬܼ ܪܘܼܚܵܢܵܐܝܼܬܼ ܘܢܸܦܘܿܩ ܠܐܘܼܪܥܹܗ ܀ :ܗܵܐ ܡܸܬܿܬܿܪܝܼܡܝܼܢ ܬܲܪ̈ܥܲܝ ܪܘܡܵܐ ܩܕܼܵܡ ܡܹܐܬܝܼܬܹܗ\nܕܢܸܚܘܿܬܼ ܠܲܐܪܥܵܐ ܘܢܲܣܸܩ ܥܲܡܡܹܗ ܒܢܲܝ̈ ܦܲܠܚܘܼܬܹܗ. :ܬܲܗܪܵܐ ܪܲܒܵܐ ܘܛܘܼܒܼܵܐ ܘܚܲܫܵܐ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܬܲܗܪܵܐ ܕܕܸܢܚܹܗ ܛܘܼܒܵܐ ܠܛܵܒܹ̈ܐ ܘܚܲܫܵܐ ܠܒܼܝܼܫܹ̈ܐ܀ :ܒܗܸܕܪܵܐ ܘܫܘܼܒܼܚܵܐ ܡܚܵܘܹܐ ܢܲܦ̣ܫܹܗ ܠܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ\nܘܡ̣ܢ ܬܸܫܒܿܘܿܚܬܹܗ ܡܠ̇ܝܢ ܐܲܟܚܕܼ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ. :ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܡܪܝܼܡ ܬܲܚܦܝܼܬܼܵܐ ܕܐܲܦܲܝ̈ ܪܵܘܡܵܐ\nܘܕܲܢܲܚ̣ ܢܘܼܗܪܵܐ ܕܙܝܘܹܗ ܪܲܒܵܐ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ܀ :ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ ܕܵܢܲܚ̇ ܢܘܼܗܪܹܗ ܒܐܪ̈ܒܲܥܦܸܢܝܵܢ\nܘܲܙܥܘܿܪ ܢܘܼܗܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܒܦܸܚܡܵܐ ܕܢܘܼܗܪܹܗ. :ܠܲܝܬܿ ܠܹܗ ܦܸܚܡܵܐ ܠܢܘܼܗܪܵܐ ܕܡܲܒܼܪܸܩ̣ ܡ̣ܢ ܦܲܪܨܘܿܦܹܗ\nܘܠܵܐ ܬܲܚܘܝܼܬܼܵܐ ܠܩܲܠܝܼܠܘܼܬܼܵܐ ܕܪܲܗܛܵܠ ܕܪܸܡܙܹܗ܀ :ܡܲܐ̄ܬܿܝܼܢ ܒܲܪ̈̄ܩܐ ܡ̣ܢ ܦܘܼܩܕܼܵܢܹܗ ܟܡܵܐ ܐܸܢ ܩܲܠܝܼܠ\nܘܚܸܫܘܿܟ ܢܘܼܗܪܵܐ ܕܐܸܣܦܹܝܪ ܫܸܡܫܵܐ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ.","english":"The end and the bond make peace together over their orders, and the fearful ones are well scattered from the answer. It shows much, and it runs much, and it ends much, and like athletes it casts itself into the arena of the kingdom of life. In spirit they run in the spiritual stadium to receive the reward of that victory which cannot be conquered. Behold, the time of the fulfillment of their arena has arrived, and the season of their hope has drawn near, the hours of their contest. Behold, the high kingdom of the King of height has drawn near; come, be spiritually adorned, and go out to meet him. Behold, the gates of height are raised before his coming, that he may descend to the earth and ascend with his people in the midst of his worship. Great wonder and goodness and pain on the day of his revelation: wonder at his fear, goodness for the good, and pain for the evil. With splendor and glory he shows himself to the wakeful and to men, and from his praise heaven and earth are filled together. The sign of his power raises the hiddenness of the face of height, and the light of his great radiance shines upon all and everything. In the likeness of lightning his radiance shines in the four directions, and the visible light is small in comparison to the measure of his radiance. There is no measure for the radiance that flashes from his person, nor any comparison for the swiftness of the running of his sign. Lightnings come from his command as if from a little, and the light of the sphere of the sun is darkened in the likeness of his.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ","severity":"info","text":"The phrase 'the end and the bond' likely refers to death and the covenant of resurrection, a paired concept in Narsai's eschatology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܝܼܘܿܢ ܪܘܼܚܵܢܝܬܿܐ","severity":"info","text":"The 'spiritual stadium' evokes the athletic contests of late antique cities, used here as a metaphor for the soul's contest in the afterlife.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ ܕܡܲܠܟܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"The 'high kingdom of the King of height' echoes biblical language for God's heavenly reign, e.g., Daniel 4:34 (Peshitta) and Ephrem's hymns.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ","severity":"info","text":"The simile of lightning for divine radiance parallels Ephrem's Hymns on Faith 10 and Narsai's own memre on the resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ","severity":"info","text":"The repeated exclamation 'Behold' (ܗܵܐ) marks a series of eschatological announcements, structuring the passage as a liturgical proclamation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fearful ones' (ܛܵܒܼ ܢܸܬܼܪܲܦܘܢ) is ambiguous: possibly demons or the damned, but the text does not specify.","The phrase 'the end and the bond' (ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ) may be a hendiadys for 'the final covenant' or two distinct concepts."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ ܒܠܸܫܵܢ ܐ̄ܢܵܫܵܐ:\nܘܲܙܥܘܿܪ ܦܘܼܡܵܐ ܕܟܼܠ ܕܲܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣ ܕܢܹܐܡܲܪ ܕܲܟܼܡܐ ܗ̄ܝܼ܀ :ܕܚܝܼܠܵܐ ܘܩܲܫܝܵܐ ܫܵܥܬܼܵܐ ܕܕܼܢܚܹܗ ܡ̣ܢ ܟܠ ܫܵܠܝܼ̈ܢ\nܘܠܲܝܬܼ ܦܲܓܼܪܵܢܵܐ ܘܠܵܐ ܪܘܼܚܵܢܵܐ ܕܠܵܐ ܡܸܬܼܒܿܠܗܐ. :ܬܘܗܬܐ ܪܲܒܿܬܼܵܐ ܢܵܦ̇ܠܵܐ ܡ̣ܢ ܫܸܠܝ ܥܲܠ ܒܸܪ̈ܝܵܬܵܐ\nܒܩܵܠ ܦܘܼܩܕܵܢܵܐ ܕܡܲܪܗܸܒܼ ܩܵܠܹܗ ܛܵܒܼ ܡܼܢ ܝܲܡܵܐ܀ :ܐܲܝܟ ܐܝܙܓܲܕܵܐ ܪܵܗܸ̇ܛ ܪܸܡܙܵܐ ܩܕܼܵܡ ܦܲܪܨܿܦܹܗ\nܘܲܡܩܝܼܡ ܛܲܟܼܣܹ̈ܐ ܕܲܫܡܲܝܵܢ̈ܐ ܓܘܼܕܝܼ̈ܢ ܓܘܼܕܝܼ̈ܢ. :ܒܛܲܟܼܣܵܐ ܗܵܝܡܝܼܢ ܪ̈ܘܼܚܵܢܵܝܹܐ ܩܕܼܵܡ ܪܲܒܿܘܼܬܹܗ\nܘܲܡܙܲܝܚܝܼܢ ܠܹܗ ܒܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܲܠܲܝܬܿ ܠܵܗ̇ ܦܸܚܡܵܐ ܀ :ܐܵܠܸܦ ܐܲܠܦܝܼ̈ܢ ܩܵܝ̇ܡܝܼܢ ܩܕܼܵܡܵܘܗܝ ܟܲܕܼ ܕܲܚ̈ܝܼܠܝܼܢ\nܘܪܸܒܿܘܼ ܪ̈ܒܿܘܵܢ ܬܵܢܹܝ̇ܢ ܫܘܼܒܼܚܹܗ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ. :ܚܘܼܒܹܿܗ ܡܲܡܠܸܟ ܥܲܠ ܐܵܠܦܲܝ̈ܗܘܿܢ ܕܲܫܡܝܢ̈ܐ\nܘܲܪܗܝܼܒܼܝܼܢ ܛܵܒܼ ܕܲܢܦܲܢܘܼܢ ܠܹܗ ܚܲܘܒܲܬܼ ܚܘܼܒܵܐ܀ :ܟܪ̈ܘܿܒܹܐ ܟܕܝܼܢܝܼܢ ܥܝܼܪܹ̈ܐ ܡܙܲܝܚܝܼܢ ܣܪ̈ܵܦܹܐ ܩܵܥܹ̇ܝܢ\nܩܲܕܲܝܼܫ ܩܲܕܿܝܼܫ ܩܲܕܝܼܫ ܡܲܠܟܿܐ ܕܲܫܪܹܐ ܒܫܘܼܒܼܚܵܐ. :ܩܲܕܿܝܼܫ ܩܵܥܹܝ̇ܢ ܒܠܸܫܵܢ ܪܘܼܚܵܐ ܪܘܼܚܵܢܵܐܝܼܬ\nܐܲܝܟ ܗܵܘ̇ ܠܸܥܙܵܐ ܕܲܫܡ݂ܲܥ ܦܵܘܠܘܿܣ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ܀ :ܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܒܠܸܫܵܢ ܒܸܣܪܵܐ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ\nܕܲܡܗܲܠܠܝܼܢ ܒܵܗ̇ ܐܲܠܵܗܵܐܝܼܬܼ ܠܲܐܲܠܵܗ ܟܠܵܐ. :ܒܙܵܘܥܹ̈ܐ ܟܣܲܝܲ̈ܐ ܙܵܡ̇ܪܝܼܢ ܫܘܼܒܼܚ̇ܐ ܠܟܲܣܝܵܐ ܒܓܸܠܝܵܐ\nܘܟܲܠܝܵܐ ܚܙܵܬܼܗܘܿܢ ܒܐܲܦܝ̈ ܬܲܪܥܵܐ ܦܓܪܢܝܐ܀ :ܦܲܓܼܪܵܐ ܚܵܙܝ̇ܢ ܟܲܕܼ ܡܸܙܕܲܝܲܚ ܥܲܠ ܡܲܪܟܲܒܼܬܼܵܐ\nܘܟܲܣܝܵܐ ܒܓܼܵܘܹܗ ܐܲܠܵܗܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ.","english":"The unutterable greatness of his glory in the tongue of flesh, and the small mouth of all that is made, which is to say, how great it is. Mighty and severe is the hour of his fear from all the tranquil, and there is no body and no spirit that is not terrified. A great astonishment falls from the silence upon creatures at the voice of command that makes its good voice more fearful than the sea. Like a messenger, the sign runs before his face and sets up the orders of the heavens, ranks upon ranks. In order, the spiritual ones believe before his greatness and praise him with a voice of glory that has no measure. Thousands of thousands stand before him, terrified, and myriads of myriads come, his glory without satiety. His love reigns over the thousands of the heavens, and they are greatly terrified lest they fall short of the debt of love. The cherubim are weary, the watchers praise, the seraphim cry out: Holy, Holy, Holy, the king who dwells in glory. Holy they cry out in a spiritual tongue spiritually, like that sound which Paul heard, which is unutterable. Unutterable in the tongue of flesh is that daughter of voice with which they praise divinely the God of all. With hidden movements they sing glory to the hidden one in the revealed, and they stand before them at the face of the bodily door. The body sees when it is exalted upon the chariot, and hidden within it is the unseeable divinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܵܐ ܡܸܬܼܡܲܠܠܵܐ","severity":"info","text":"The Syriac term lā metmallā (unutterable) is a key descriptor for divine glory, echoing the apophatic tradition in Syriac theology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܕܲܝܼܫ ܩܲܕܿܝܼܫ ܩܲܕܝܼܫ","severity":"info","text":"The triple 'Holy, Holy, Holy' (Qaddiš Qaddiš Qaddiš) is a direct echo of the Trisagion from Isaiah 6:3 (Peshitta) and the liturgical Sanctus, central to Syriac anaphoras.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to Paul hearing an unutterable sound alludes to 2 Corinthians 12:2-4 (Peshitta), where Paul describes being lifted to the third heaven and hearing ineffable doxologies.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܟܲܒܼܬܼܵܐ","severity":"info","text":"The term markabtā (chariot) evokes the Merkabah mysticism tradition, influential in Syriac Christianity, where the divine chariot-throne is a vision of God's glory.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the earlier athletic imagery to a liturgical vision of angelic hierarchies, structured as a gradual ascent from fear to doxology, culminating in the Trisagion.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܪ̈ܘܿܒܹܐ ܘܣܪ̈ܵܦܹܐ","severity":"info","text":"The pairing of cherubim and seraphim as weary and crying out parallels Pseudo-Dionysius the Areopagite's Celestial Hierarchy, where these orders are closest to God and perpetually in motion.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܐܲܦܝ̈ ܬܲܪܥܵܐ ܦܓܪܢܝܐ' (at the face of the bodily door) is ambiguous: it may refer to the physical body as a threshold to the divine, or to the entrance of the sanctuary in liturgical space. The reading taken follows the bodily interpretation, consistent with the preceding contrast between flesh and spirit."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܟܣܝܵܐ ܒܓܠܝܐ ܦܩ̇ܕ ܡ̣ܢ ܫܠܝ ܠܘܵܬܼ ܟܢܫܝܼ̈ܗܘܿܢ\nܠܲܡܝܿܒܼܵܒܼܘ ܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܚܘܼܕܵܬܼ ܟܠܵܐ ܀ :ܩܵܠ ܚܘܼܕܵܬܼܵܐ ܩܵܥܹ̇ܝܢ ܟܠܗܘܿܢ ܒܐܸܕܼܢܲܝ̈ ܐܲܢܵܫ̈ܐ\nܘܙܝ̇ܥܐ ܐܲܪܥܵܐ ܒܩܵܠܵܐ ܕܚܝܼܠܵܐ ܕܫܝܼܦܘܿܪ̈ܵܝܗܘܿܢ. :ܪܥܡܵܐ ܕܩ̈ܵܠܹܐ ܗ̈ܘܹܝܢ ܟܠܗܘܿܢ ܟܡܵܐ ܕܐܝܼܬܿܝܗܘܿܢ\nܘܐܲܝܟ ܡܸܢܝܵܢܗܘܿܢ ܩܵܠ ܩܲܪ̈ܢܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ܀ :ܗܕܼܝܼܪܵܐ ܚܙܵܬܼܗܘܿܢ ܘܲܫܒܼܝܼܚ ܡܲܡܠܠܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ\nܘܩܲܠܝܼܾܠ ܪܲܗܛܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܒܲܪܩܵܐ. :ܠܥܸܠ ܡ̣ܢ ܟܠܗܘܿܢ ܐܵܬܹ̇ܐ ܒܫܘܼܒܼܚܵܐ ܡܲܠܟܿܐ ܡܫܝܼܚܵܐ\nܘܲܡܙܲܝܚܝܼܢ ܠܹܗ ܒܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܦܲܐܝܵܐ ܠܲܫܡܗ܀ :ܪ̈ܲܒ ܡܲܠܐܟܹܐ ܛܥܝܼܢ ܙܵܟܼܘܼܬܼܵܐ ܢܝܼܫܵܐ ܨܠܝܼܒܼܵܐ\nܘܲܡܚܵܘܹܐ ܠܹܗ ܠܲܫܡܲܝܵ̈ܢܹܐ ܘܠܲܐܪܥܵܢܵܝܹܐ. :ܩܕܼܵܡܵܘܗܝ ܐܵܬ̇ܐ ܢܝܼܫܵܐ ܕܚܲܫܹܗ ܘܲܕܼܙܵܟܼܘܼܬܹܗ\nܕܢܸܬܼܟܲܐܪܘܢ ܒܹܗ ܐܲܝܠܹܝܢ ܕܐܲܡ̣ܪܲܚܘ ܘܫܹܐܕܹ̈ܐ ܛܪ̈ܘܢܐ ܀ :ܠܘܲܥܕܹܗ ܪܵܗܛ̇ܝܼܢ ܓܘܼܕܹ̈ܐ ܕܥܝܼܪܹ̈ܐ ܘܲܕܼܡܲܠܲܐܟܹ̈ܿܐ\nܘܒܹܗ ܡܸܬܼܒܲܩܹܝܢ ܒܥܲܝܢܵܐ ܟܣܝܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܡܲܠܟܵܐ ܘܢܝܼܫܹܗ ܢܵܚ̇ܬܼ ܠܲܐܪܥܵܐ ܕܐܸܨܛܲܥܲܪ ܒܹܗ̇\nܘܬܼܵܒܲܥ̇ ܨܲܥܪܸܗ ܘܝܵܗ̣̇ܒܼ ܕܲܫܢܹ̈ܐ ܠܲܡܩܿܒܲܠܵܢܵܘ̈ܗܝ܀ :ܩܵܠܵܐ ܕܩܲܪܢܵܐ ܐܲܠܵܗܵܝܬܵܐ ܡܲܙܥܸܩ ܩܕܼܵܡܵܘܗܝ\nܘܟܼܵܢܫ̇ܝܼܢ ܘܐܵܬܼܝܹ̇ܢ ܡܝܼ̈ܬܹܐ ܘܚܵܝܹ̈ܐ ܠܘܲܥܕܵܐ ܕܲܫܡܹܗ. :ܩܲܪܢܵܐ ܐ̄ܚܪܵܝܬܿܐ ܩܵܥ̇ܝܵܐ ܒܚܲܪܬܼܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܒܼܵܗ̇ ܡܸܬܼܦܲܬܼܚܝܼܢ ܬܲܪ̈ܥܸܐ ܕܲܫܝܼܘܿܠ ܩܕܼܵܡ ܥܲܢܝܼܪܹ̈ܐ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܪܵܗܸ̇ܛ ܥܲܡܵܗ̇ ܕܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ\nܘܒܲܪܦܵܦ ܥܲܝܢܵܐ ܡܩܝܼܡ ܘܲܡܚܲܕܼܬܼ ܦܲܓܼܪܹ̈ܐ ܕܲܒܼܠܝܼܘ.","english":"Hidden in revelation, he commands from the quiet to his servants.  \nThe voice of the praise of the renewal of all is to the Mighty One. The voice of renewal cries out, all of it, in the knowledge of the perishable,  \nand the earth trembles at the voice of the power of his trumpets. The sound of voices are all of them as they are,  \nand according to their measure, the voice of spiritual trumpets. Prepared is their vision, and glorious is the speech of their words,  \nand the course of their actions is swifter than lightning. Above all, the King Messiah comes in glory,  \nand he adorns himself with the voice of praise that befits his name. The great angels carry the victorious sign, the cross,  \nand show it to the heavenly and the earthly. Before him comes the sign of his passion and of his victory,  \nthat those who have spoken and the erring demons may remember through it. To his appointed time run the bands of the watchers and the angels,  \nand in him the hidden mystery of their thoughts is revealed. The King and his sign descend to the earth where he was crucified,  \nand his sign follows and gives peace to those who receive him. The voice of the divine trumpet resounds before him,  \nand the dead and the living bow down and come to the appointed time of his name. The final trumpet cries out at the end, at the conclusion of the ages,  \nand through it the gates of Sheol are opened before the watchers. A hidden sign runs with this daughter of the voice,  \nand in a moment it raises and renews the bodies that have perished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hidden in revelation, he commands from the quiet to his servants","severity":"info","text":"The opening line juxtaposes concealment (ܟܣܝܵܐ) with revelation (ܒܓܠܝܐ), a paradox typical of Narsai's apophatic rhetoric. The 'quiet' (ܫܠܝ) likely refers to the divine stillness before creation or judgment.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܵܠ ܩܲܪ̈ܢܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ","severity":"info","text":"The phrase 'voice of spiritual trumpets' (ܩܵܠ ܩܲܪ̈ܢܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ) combines auditory and pneumatic imagery, evoking the eschatological trumpets of 1 Corinthians 15:52 and Revelation 8–11, though no direct citation is marked.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"the gates of Sheol are opened before the watchers","severity":"info","text":"The opening of Sheol's gates (ܬܲܪ̈ܥܸܐ ܕܲܫܝܼܘܿܠ) echoes Isaiah 38:10 and the New Testament imagery of the resurrection (e.g., Matthew 27:52–53). The 'watchers' (ܥܲܢܝܼܪܹ̈ܐ) are angelic beings in Syriac tradition.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"the King Messiah comes in glory","severity":"info","text":"Narsai's depiction of Christ as 'King Messiah' (ܡܲܠܟܿܐ ܡܫܝܼܚܵܐ) descending in glory reflects the Syriac liturgical tradition of the Parousia, often associated with the feast of the Cross and the eschatological triumph over death.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"The final trumpet cries out at the end, at the conclusion of the ages","severity":"info","text":"This line marks a structural climax in the passage, transitioning from the general resurrection to the specific moment of judgment. The 'final trumpet' (ܩܲܪܢܵܐ ܐ̄ܚܪܵܝܬܿܐ) signals the eschatological denouement.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the daughter of the voice","severity":"caution","text":"The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is ambiguous: it may refer to an echo or a secondary divine command. The Syriac allows either reading; the translation opts for a personified echo, but the sense remains contested.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the quiet' (ܫܠܝ) is ambiguous: it could be a state of divine stillness or a reference to the silent contemplation of the faithful.","The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) may denote an echo or a secondary revelatory command; the translation takes it as a personified echo."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܩܵܠܵܐ ܘܪܸܡܙܵܐ ܩܵܥܹܝ̇ܢ ܡ̣ܢ ܫܸܠܝ ܒܐܸܕܼܢܲܝ̈ ܡܵܘܬܵܐ\nܕܦܲܢܵܐ ܫܒܼܝܼܬܼܵܐ ܘܗܲܒܼ ܚܘܫܒܵܢܵܐ ܕܦܲܓܼܪܹ̈ܐ ܕܐܸܒܲܕܼܘ ܀ ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܢܦ̇ܠ ܒܲܫܝܘܿܠ ܐܸܡܵܐ ܕܡܝܼܬܹ̈ܐ:\nܘܲܡܒܿܠܗܝܼܢ ܠܵܗ̇ ܐܲܝܟ ܝܲܠܸܕܬܿܐ ܚܸܒ̈ܠܹܐ ܕܚ̈ܝܼܠܹܐ. :ܢܸܒܼܥܵܐ ܕܐܢܫ̈ܐ ܗܵܘܹܐ ܥܘܼܒܵܗ̇ ܕܐܸܡܵܐ ܥܩܲܪܬܵܐ\nܘܲܟܼܡܵܐ ܕܟܼܵܡܲܬ̤ ܗܵܟܲܢ ܦܵܪܥܵܐ ܩܲܠܝܼܠܵܐܝܼܬܼ܀ :ܛܲܠܵܐ ܕܪ̈ܲܚܡܹܐ ܪܵܐܸ̇ܣ ܪܸܡܙܵܐ ܒܐܲܦܹܝ̈ܗ̇ ܕܐܲܪܥܵܐ\nܘܒܲܕܼܡܘܼܬܼ ܙܲܪܥܵܐ ܝܵܥܝ̇ܢ ܦܲܓܼܪܹ̈ܐ ܡ̣ܢ ܕܲܚܝܼܚܵܐ. :ܩܵܐ̇ܡ ܦܲܓܼܪܵܐ ܒܪܸ̈ܓܼܫܹܐ ܓܠܲܝܼ̈ܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܦܵܢ̇ܝܵܐ ܢܲܦܫܵܐ ܥܲܡ ܚܸܟܼܡܼܵܬܼܵܗ̇ ܕܡܗܠܠܵܐ ܒܗ܀ :ܠܝܬܿ ܗܲܕܵܡܵܐ ܕܦܵܐܹ̇ܫ ܡܸܢܹܗ ܕܦܲܓܼܪܵܐ ܒܲܫܝܘܿܠ\nܘܠܵܐ ܡ̣ܢ ܙܵܘ̈ܥܹܐ ܕܢܲܦܫܵܐ ܛܵܥܹ̇ܐ ܕܠܵܐ ܒܵܗ̇ ܦܵܢܹ̇ܐ. :ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܩܵܝ̇ܡܝܼܢ ܐܲܟܼܚܲܕܼ ܒܲܪܦܵܦ ܥܲܝܢܵܐ\nܘܫܵܠܚ̇ܝܼܢ ܫܵܕ̇ܝܢ ܢܲܚ̈ܬܹܐ ܕܚܲܫܵܐ ܘܠܵܒܼܫܝܼ̇ܢ ܫܘܼܒܼܚܵܐ܀ :ܘܩܵܝ̇ܡܝܼܢ ܡܝܼ̈ܬܹܐ ܘܗܵܘܹ̇ܐ ܟܝܵܢܗܘܿܢ ܠܵܐ ܡܵܝܘܿܬܵܐ\nܘܟܸܢ ܡܸܬܼܚܲܠܦܝܼܢ ܚܲܝ̈ܐ ܕܚܝ̇ܝܢ ܠܵܗ̇ ܠܕܼܡܘܬܼܵܐ. :ܚܲܕܼ ܦܘܼܩܕܵܢܵܐ ܡܩܝܼܡ ܘܲܡܫܲܚܠܸܦ ܡܝܼ̈ܬܹܐ ܘܚܵܝܹ̈ܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܛܵܥܹ̇ܐ ܠܵܐ ܡ̣ܢ ܡܝܼ̈ܬܹܐ ܘܠܵܐ ܡ̣ܢ ܚ̈ܝܐ܀ :ܩܝܵܡܬܼܵܐ ܫܘܝܵܐ ܥܲܠ ܟܠ ܦܲܓܼܪ̈ܝܢ ܘܥܲܠ ܟܠ ܢܦܫ̈ܢ\nܘܛܒܼ̈ܐ ܘܒܼܝܼ̈ܫܹܐ ܩܝ̇ܡܝܼܢ ܐܲܟܼܚܲܕܼ ܒܦܲܓܼܪܵܐ ܘܢܵܦ̣ܫܵܐ. :ܟܠܹܗ ܟܝܵܢܵܐ ܕܡܸܕܼܪܹܗ ܕܐܲܕܵܡ ܦܵܢܹ̇ܐ ܠܚ̈ܝܐ\nܘܠܲܝܬܿ ܒܝܠܝܕ̈ܐ ܕܦܐ̇ܫ ܒܲܫܝܘܿܠ ܘܠܵܐ ܡܬܼܢܲܚܡ܀ :ܚܲܕܼ ܗܘ̤ ܒܲܠܚܘܿܕܼ ܕܛܵܥܹܐ ܬܲܡ̇ܢ ܡ̣ܢ ܡܸܢܝܵܢܵܐ\nܗܵܘ̇ ܕܲܒܼܪܘܚܵܐ ܕܛܘܥܝܲܝ ܛܵܥܹ̇ܐ ܡܲܛܥܹܐ ܠܐܵܢܵܫܵܐ.","english":"A voice and a sign cries out from the quiet in the hands of death,  \nof the scattered dust and the reckoning of the bodies that have perished. A great roar fell into Sheol, the mother of the dead,  \nand it convulses her like a woman in labor with the pangs of the mighty. A request of the bones is that the womb of the barren mother be her grave,  \nand as she conceives, so she quickly gives birth. The dew of mercy sprinkles a sign upon the face of the earth,  \nand in the likeness of seed, the bodies sprout from the dust. The body stands in manifest senses, wholly in its entirety,  \nand the soul is reconciled with its wisdom, praised by it. There is no member of the body that remains in Sheol,  \nnor any of the motions of the soul that is lost, that does not return to it. Body and soul rise together at the edge of the eye,  \nand they cast off the garments of suffering and put on glory. And the dead rise, and their existence becomes immortal,  \nand the life of the living is changed into that likeness. A single command raises and transforms the dead and the living,  \nand no person is lost, neither from the dead nor from the living. The resurrection is equal for all bodies and for all souls,  \nand the good and the evil rise together in body and soul. The whole existence of the race of Adam returns to life,  \nand there is none among the born who remains in Sheol, nor is it limited. Only one is lost there from the count,  \nthat one who, by the spirit of error, leads the person astray to error.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܵܠܵܐ ܘܪܸܡܙܵܐ","severity":"info","text":"The pairing 'voice and sign' (qālā w-remzā) is a hendiadys for the divine summons that initiates resurrection, blending auditory and symbolic revelation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) is the underworld abode of the dead, here personified as a barren mother convulsing in labor, a vivid image of eschatological reversal.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܲܠܵܐ ܕܪ̈ܲܚܡܹܐ","severity":"info","text":"The 'dew of mercy' (ṭallā d-raḥmē) echoes Old Testament imagery of life-giving dew (e.g., Hos 14:6) and may allude to the Spirit's role in resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪܦܵܦ ܥܲܝܢܵܐ","severity":"info","text":"The phrase 'at the edge of the eye' (bar-pāp ʿaynā) likely refers to the blink of an eye, emphasizing the instantaneous nature of the resurrection event.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The repeated 'single command' (ḥaḏ puqdāḏā) and 'single resurrection' (qyāmṯā šawyā) structure the passage as a series of parallel affirmations of universal, simultaneous restoration.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܪܘܚܵܐ ܕܛܘܥܝܲܝ","severity":"caution","text":"The final clause about 'the spirit of error' (dab-rūḥā d-ṭuʿyay) is ambiguous: it may refer to a demonic figure or to heresy itself, and its exclusion from resurrection is a contested point in Syriac eschatology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit of error' (dab-rūḥā d-ṭuʿyay) is unclear—whether a personal demon or abstract error—and its permanent loss from the resurrection count is a unique claim.","The phrase 'at the edge of the eye' (bar-pāp ʿaynā) could also be read as 'at the surface of the eye,' but the sense of instantaneousness is preferred."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܲܪ ܐܲܒܼܕܵܢܵܐ ܗ̄ܘ̣ ܕܐܵܒܸܿܕܼ ܒܲܠܚܘܕܼ ܕܡ̣ܢ ܐܵܢܫܘܼܬܼܵܐ\nܘܠܵܐ ܡܲܫܘܹܝܢ ܠܹܗ ܪ̈ܲܚܡܹܐ ܕܢܸܥܘܿܠ ܡܒܸܢܝ̈ܵܢ ܐܵܢܫ̈ܐ܀ :ܒܐܦܘ̈ܗܝ ܒܲܠܚܘܿܕܼ ܐܵܚܕܼ ܪܸܡܙܵܐ ܬܪܲܥ ܢܘܼܚܵܡܵܐ\nܘܠܵܐ ܡܚܵܘܹܝܢ ܠܹܗ ܐܲܦܲܝ̈ ܡܲܠܟܵܐ ܕܦܵܩܸ̇ܕܼ ܠܲܡܩܵܡ. :ܒܙܲܝܢܵܐ ܕܚܝܼܠܵܐ ܡܦܲܟܲܪ ܦܲܓܼܪܹܗ ܘܙܵܘܥܲܝ̈ ܢܲܦ̣ܫܹܗ\nܘܲܡܛܲܒܲܥ ܠܹܗ ܒܗܵܘܬܼܵܐ ܕܲܫܝܘܿܠ ܕܠܵܐ ܫܘܠܵܡܵܐ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܸܬܼܚܵܘܸܐ ܒܹܗ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\nܕܐܲܝܟܲܢ ܐܵܒܸ̇ܕܼ ܟܝܵܢܵܐ ܚܲܝܵܐ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ. :ܒܹܗ ܡܸܬܼܒܲܩܹܝܢ ܪ̈ܘܼܚܵܢܵܝܹܐ ܘܦܲܓܼܪ̈ܢܵܝܹܐ\nܐܢܵܫܵܐ ܒܦܲܓܼܪܹܗ ܘܥܝܪܐ ܒܢܲܦ̣ܫܹܗ ܕܡܵܘܦܝܼܢ ܡ̣ܢ ܫܹܠܝ܀ ܚܕܬܿܐ ܗܵܘܝܵܐ ܒܗܵܘ̇ ܚܘܼܕܬܵܐ ܕܲܡܠܹܐ ܬܲܗܪܵܐ܀ ܕܟܼܠ ܡܬܚܲܕܲܬܼ ܘܚܲܕ ܡܸܬܼܚܲܒܲܠ ܕܠܵܐ ܚܵܘܣܵܢܵܐ. :ܬܲܗܪܵܐ ܪܲܒܿܐ ܒܝܘܿܡ ܓܸܠܝܵܢܗ ܕܲܡܠܸܟ ܡ̈ܲܠܟܹܐ\nܕܲܠܟܼܠ ܕܵܐ̇ܢ ܘܲܠܚܲܕܼ ܫܲܒܸ̇ܩ ܕܠܵܐ ܫܘܼܐܵܠܵܐ܀ :ܚܕܼܘܬܼܵܐ ܘܥܵܩܬܼܵܐ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ ܠܲܬܼܪܹܝܢ ܓܲܒܿܝܼ̈ܢ\nܛܘܼܒܵܐ ܠܛܒܹ̈ܐ ܘܲܠܥܵܘ̈ܠܹܐ ܢܸܓܼܕܹ̈ܐ ܥܦܝܼ̈ܦܹܐ. :ܟ̈ܠܝܼܠܹܐ ܘܢܸܓܼܕܹ̈ܐ ܠܒܼܝܼܟ ܦܘܼܩܕܵܢܵܐ ܩܕܼܵܡ ܕܲܝ̇ܢܵܐ\nܟܠܝ̈ܠܐ ܠܟܹܐܢܸ̈ܐ ܘܢܸܓܼܕܹ̈ܐ ܠܒܼܝܼܫܹ̈ܐ ܕܚܵܒ̣ܘ ܒܐܵܓܼܘܢܵܐ܀ :ܫܘܼܒܼܚܵܐ ܘܨܲܥܪܵܐ ܐܲܚܲܝܼܕ ܪܸܡܙܵܐ ܐܲܝܟ ܕܲܒܼܨܸܒܼܥܵܐ\nܘܝܵܗܸ̇ܒܼ ܫܘܼܒܼܚܵܐ ܠܐܲܝܠܹܝܢ ܕܲܢܨܲܚ̣ܘ ܘܨܲܥܪܵܐ ܠܕܐܲܫܦܸܠܘ. :ܐܲܝܟ ܫܲܠܝܼܛܵܐ ܩܕܼܵܡ ܦܘܼܩܕܵܢܵܐ ܒܲܬܼܪܲܥ ܡܲܠܥܐ\nܘܲܠܚܲܕܼ ܡܲܥܸܠ ܘܲܠܚܲܕܼ ܡܲܦܸܩ ܠܚܸܫܟܿܐ ܕܲܠܒܲܪ܀ :ܒܟܼܘܼܪܵܐ ܕܕܝܼܢܵܐ ܡܲܥܸܠ ܢܵܣܸ̇ܟ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܓܼܵܒܹ̇ܐ ܕܲܗܒܼܵܐ ܫܪܵܪܵܐ ܓܲܠܝܵܐ ܘܡܲܣܠܸܐ ܠܙܹܐܦܵܐ.","english":"A son of perdition, who perishes alone with the shame of the dead,  \nand the mercies of the judge of the dead do not make him equal.  \nBy his face alone he takes the sign of the resurrection,  \nand he does not show the face of the king who commands the rising.  \nWith the tremor of a mighty one he shakes his body and his soul's limbs,  \nand he sinks into the abyss of Sheol without end.  \nA great wonder is revealed in him to the fullness of speech,  \nhow a living nature perishes from life.  \nIn him spiritual and corporeal are mingled,  \ndead in his body and awake in his soul, who emerges from silence.  \nRenewal occurs in that renewal which fills the wonder,  \nall are renewed and one is destroyed without loss.  \nThe great wonder on the day of its revelation to the king of kings,  \nwho judges all and releases each without question.  \nJoy and sorrow on the day of resurrection for both sides,  \nblessing for the good and for the wicked, bound garlands.  \nCrowns and garlands for the good, a command before the judge,  \ncrowns for the chaste and garlands for the wicked who sinned in error.  \nGlory and shame, a single sign like a finger,  \nand it gives glory to those who were upright and shame to those who were humbled.  \nLike a ruler before the command at the gate of the tomb,  \nhe brings in one and sends out one to the darkness outside.  \nWith the sieve of judgment he sifts the fullness of speech,  \nand he chooses gold, the manifest truth, and rejects the dross.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܐܲܒܼܕܵܢܵܐ","severity":"info","text":"The phrase 'son of perdition' (bar abaddana) is a Syriac idiom for one doomed to destruction, echoing biblical language (e.g., John 17:5 in Peshitta) but here applied to the unredeemed dead.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܦܵܩܸ̇ܕܼ ܠܲܡܩܵܡ","severity":"info","text":"The 'king who commands the rising' alludes to Christ as king and judge of the resurrection, a theme developed in Syriac liturgical poetry (cf. Ephrem, Hymns on Resurrection).","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyol) is the Hebrew-derived term for the underworld, used in Syriac Christian texts to denote the abode of the dead prior to judgment, distinct from Gehenna.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from individual fate (the 'son of perdition') to a universal scene of judgment and resurrection, marked by the repeated 'great wonder' (tahrā rabbā) as a structural hinge.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠܝ̈ܠܐ ܘܢܸܓܼܕܹ̈ܐ","severity":"info","text":"The imagery of crowns and garlands for the righteous and wicked parallels Ephrem's Hymns on Paradise 7.5, where rewards and punishments are distributed at the eschaton.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܚܲܒܲܠ","severity":"caution","text":"The verb 'is destroyed' (mitḥabbal) may be ambiguous: it could mean physical dissolution or spiritual ruin. The context of renewal without loss suggests the former, but the sifting metaphor later implies moral judgment.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of perdition' is ambiguous: it may refer to a specific type of sinner or to all unredeemed humanity collectively.","The phrase 'king of kings' could denote Christ or God the Father; Syriac exegesis often applies it to Christ as eschatological judge."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܒܛܲܒܼܥܵܐ ܕܡܲܠܟܿܐ ܛܵܒܲܥ̇ ܛܵܒܹ̈ܐ ܠܦܲܠܚܘܼܬܼ ܡܲܠܟܵܐ\nܘܲܠܥܵܘ̈ܠܹܐ ܡܲܣܠܹܐ ܘܫܵܕܹܐ ܒܓܼܵܘ ܓܹܗܲܢܵܐ܀ :ܫܲܒܼܛܵܐ ܦܫܝܼܛܵܐ ܐܲܚܝܼܕܼ ܒܐܝܼܕܼܗ ܘܣܵܥܲܪ̈ ܥܵܢܹ̈ܗ\nܘܲܡܩܝܼܡ ܥܪ̈ܒܹܿܐ ܡ̣ܢ ܝܲܡܝܼܢܹܗ ܐܲܝܟ ܕܐܸܫܬܵܘܕܝܼ. :ܪܲܒܿ ܦܘܼܪܫܵܢܵܐ ܕܗܵܘ̇ܐ ܬܲܡ̇ܢ ܨܝܕܼ ܡܲܠ̈ܠܹܐ\nܕܟܲܕܼ ܚܲܕܼ ܐܸܢܘܿܢ ܒܚܲܕܼ ܚܘܼܕܵܬܼܵܐ ܠܵܘ ܚܲܕܼ ܐܸܢܘܿܢ܀ ܚܲܕܼ ܗܘ̤ ܟܝܵܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ ܕܥܝܼܪܹ݁ܐ ܘܐܢܵܫܹ̈ܐ:\nܘܠܵܐ ܚܲܕܼ ܐܸܢܘܿܢ ܒܝܲܕܼ ܦܘܼܪܫܵܢܵܐ ܕܣܘܼܥܪ̈ܢܲܝܗܘܿܢ. :ܒܗܵܘ̇ ܠܲܡ ܝܵܘܡܵܐ ܬܪܹܝܢ ܐܸܢ ܢܸܗܘܘܢ ܒܚܕܹܐ ܥܪܣܐ\nܚܲܕܼ ܡܸܬܼܥܲܠܹܐ ܠܐܦܝ̈ ܪܵܘܡܵܐ ܘܲܐ̄ܚܪܹܝܢ ܦܵܐܸܫ܀ :ܬܲܪܬܹܝܢ ܐܸܢ ܐܝܼܬܼ ܕܛܚܢ̈ܵܢ ܪܲܚܝܵܐ ܒܗܵܘ̇ ܥܕܢܐ\nܚܕܼܵܐ ܡܸܬܕܲܒܪܵܐ ܘܲܚܕܵܐ ܦܵܝܫܵܐ ܐܲܝܟ ܕܐܝܼܬܹܝܗ̇ ܗ̄ܘ̣ܵܬܼ. :ܗܵܐ ܚܵܘܝܵܬܹܗ ܡܲܠܲܬܼ ܡܵܪܢ ܠܗܵܘ̇ ܦܘܼܪܫܵܢܵܐ\nܕܐܲܟܲܢ ܦܵܪܸܫ ܟܹܐܢܹ̈ܐ ܘܢܲܟܼ̈ܦܹܐ ܡ̣ܢ ܥܵܘ̈ܠܹܐ܀ :ܨܝܕܼ ܟܠ ܬܸܓܡܝܼ̈ܢ ܚܵܘܝܼ ܕܗܵܘܹ̇ܐ ܗܵܢ ܦܘܼܪܫܵܢܵܐ\nܘܐܲܝܢ ܡܵܐ ܕܓܼܵܒܹ̇ܐ ܕܟܼܪܵܐ ܐܵܦ ܢܸܩܒܼ̈ܬܼܵܐ. :ܘܟܲܕܼ ܛܵܒܼ ܬܲܡ̇ܢ ܚܲܕܼ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܕܓܲܒܼܪܹ̈ܐ ܘܢܫܹ̈ܐ\nܘܚܵܘܝܼ ܕܦܵܫ̇ܝܼܢ ܐܵܦ ܡ̣ܢ ܗܵܠܹܝܢ ܐܵܦ ܡ̣ܢ ܗܵܠܹܝܢ܀ :ܒܲܕܡܘܼܬܼ ܒܲܪܩܵܐ ܥܵܒܲܪ ܪܸܡܙܵܐ ܒܹܝܬܼ ܬܸܓܼܡܲܝ̈ܗܘܿܢ\nܘܲܠܚܲܕܼ ܕܵܒܲܪ ܘܲܠܚܲܕܼ ܫܵܒܸ̇ܩ ܡ̣ܢ ܟܠ ܬܸܓܼܡܝܼ̈ܢ. :ܛܲܟܼܣܵܐ ܪܲܒܿܐ ܡܠܹܐ ܦܘܪ̈ܫܵܢܵܐ ܐܸܦܵܢ ܦܵܪܹܫ\nܘܲܠܦܘܼܬܼ ܥܲܡ̈ܠܹܐ ܝܵܗܸ̇ܒܼ ܐܲܓܼܪܵܐ ܐܵܦ ܫܘܼܒܼܩܵܢܵܐ܀ :ܒܚܲܕܼ ܦܘܼܪܫܵܢܵܐ ܡܲܫܘܹܐ ܠܐܢܵܫ̈ܵܐ ܘܠܪ̈ܘܼܚܵܢܹܐ\nܘܐܲܟܼܚܲܕܼ ܒܵܚܲܪ ܫܪܵܪܵܐ ܘܙܹܐܦܵܐ ܕܲܬܼܪܹܝܢ ܓܲܒܹܝ̈ܢ.","english":"the seal of the king stamps the good for the service of the king, and casts the wicked and throws them into the midst of Gehenna. The simple shepherd holds in his hand and combs their hair, and raises lambs from his right hand as is known. The great distinction that occurs there among the angels, that when one goes in one renewal, not one goes. One is the nature of the rationality of the watchers and men, and not one goes by the distinction of their actions. On that day, two go on one bed, one is raised to the heights of the firmament and the other remains. Two there are of the works of the spirit at that time, one is conducted and one remains as it was. Behold, the Lord's word shows that distinction, how it separates the righteous and the chaste from the wicked. For all orders it shows that this distinction exists, and whatever it chooses to declare, even the consequences. And when it is good, there is one nature of men and women, and it shows that they are divided, some from these and some from those. In the likeness of lightning, a sign passes between their orders, and it leads one and leaves one from all orders. The great order, full of distinctions, separates faces, and according to labors gives reward and also forgiveness. By one distinction it equates men and spirits, and together it examines truth and falsehood of both sides.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܒܼܥܵܐ","severity":"info","text":"The Syriac ܛܲܒܼܥܵܐ (ṭabʿā) means 'seal' or 'stamp', here metaphorically the king's seal that marks the good for service and condemns the wicked to Gehenna.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܹܗܲܢܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܵܐ) is the Syriac term for the New Testament concept of hell (e.g., Matt 5:22), distinct from Sheol; Narsai uses it to denote the place of punishment for the wicked.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܪܫܵܢܵܐ","severity":"info","text":"The term ܦܘܼܪܫܵܢܵܐ (puršānā) 'distinction' is a key theological concept in Narsai's eschatology, referring to the divine judgment that separates the righteous from the wicked at the resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܡܘܼܬܼ ܒܲܪܩܵܐ","severity":"info","text":"The simile 'in the likeness of lightning' (ܒܲܕܡܘܼܬܼ ܒܲܪܩܵܐ) echoes biblical imagery of divine judgment (e.g., Ps 77:18; Rev 4:5), emphasizing the swift and decisive separation of souls.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܚܵܘܝܵܬܹܗ ܡܲܠܲܬܼ ܡܵܪܢ","severity":"info","text":"The phrase 'Behold, the Lord's word shows' (ܗܵܐ ܚܵܘܝܵܬܹܗ ܡܲܠܲܬܼ ܡܵܪܢ) marks a rhetorical shift, introducing a scriptural proof for the preceding description of eschatological distinction.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢܘܿܢ","severity":"caution","text":"The reading of ܐܸܢܘܿܢ (ʾenwāṯ) is uncertain; it may be a variant of ܐܸܢܘܿܢ (ʾenwāṯ) 'goes' or a scribal error. The translation 'goes' is adopted, but the sense of movement in the resurrection context is ambiguous.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one goes in one renewal' (ܚܲܕܼ ܐܸܢܘܿܢ ܒܚܲܕܼ ܚܘܼܕܵܬܼܵܐ) is ambiguous: it may refer to a single angel undergoing transformation, or to a collective renewal of orders. The translation adopts the singular reading.","The term ܛܚܢ̈ܵܢ (ṭaḥḥāṯ) is obscure; it is rendered as 'works of the spirit' following the English draft, but could also mean 'depths' or 'hidden things'."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܠܲܓܢܘܢ ܪܵܘܡܵܐ ܡܲܥܸܠ ܢܟܼ̈ܦܹܐ ܠܒܼܝܼܫܲܝ̈ ܚܘܼܒܵܐ\nܘܗܵܪܟܵܐ ܒܐܪܥܵܐ ܡܪܦܐ ܠܢܦ̈ܠܐ ܕܠܐ ܐܸܨܛܲܒܲܬܼܘ܀ :ܒܐܲܪܥܵܐ ܦܵܝܵܫ̇ܝܼܢ ܪ̈ܵܚܡܲܝ ܐܲܪܥܵܐ ܐܲܝܟܵܐ ܕܲܪܚܸܡܘ\nܘܪ̈ܓܼܝ ܕܲܠܥܸܠ ܠܥܸܠ ܡܸܬܼܥܲܠܹܝܢ ܒܓܸܦܹ̈ܐ ܕܪܘܚܵܐ. :ܒܐܲܪܥܵܐ ܡܩܲܒܿܠܝܼܢ ܢܸܓܕ̈ܐ ܥܦܝܼܦܹ̈ܐ ܐܲܝܟ ܡܵܐ ܕܫܵܘܹ̇ܝܢ\nܘܒܼܵܗ̇ ܡܸܬܼܦܲܪܥܝܼܢ ܚܵܘܒܲܬ ܚܵܘܒܹ̈ܐ ܕܣܘܼܥܪ̈ܢܲܝܗܘܿܢ܀ :ܐܲܪܥܵܐ ܗܵܘܝܵܐ ܠܗܘܿܢ ܓܹܗܲܢܼܵܐ ܠܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܘܗܸܢܘܿܢ ܪܵܕܹܝܢ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܒܐܲܝܠܹܝܢ ܕܲܚܛ̣ܵܘ. :ܗܘ̤ ܠܹܗ ܡܢܲܓܸܕܼ ܝܲܨܪܵܐ ܕܲܒܼܗܘܿܢ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܥܲܠ ܡ̇ܢ ܐܲܗܡܝܼܘ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ ܒܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ܀ :ܗܢܘ̇ܢ ܕܵܝ̇ܢܝܢ ܠܥܵܘܠܵܐ ܕܲܒܼܗܘܿܢ ܕܚܲܝܵܒܼ ܐܸܢܘܿܢ\nܘܲܡܦܲܪܣܝܼܢ ܠܹܗ ܒܥܼܘܼܪ ܒܟܼܘܼ ܒܘܼ̃ܟܼܪܢܵܐ ܕܚܘܼܫܵܒܲܝܗ̈ܘܿܢ. :ܕܝܼܢܵܐ ܪܲܒܿܐ ܐܵܡ̇ܪܝܼܢ ܬܲܡ̇ܢ ܥܲܡ ܚܵܘܒܲܝ̈ܗܘܿܢ\nܘܲܠܥܹܝܢ ܟܠܢܵܫ ܡܦܲܪܣܝܼܢ ܡܘܼܡܹ̈ܐ ܕܣܬܝܪ̈ܬܐ܀ :ܡܲܪܝܼܪ ܢܸܓܼܪܹ̈ܐ ܕܡܸܬܼܢܲܓܼܕܝܢ ܠܹܗ ܡ̣ܢ ܟܠ ܢܸܓܼܕܝܢ\nܡܵܐ ܕܡܸܬܼܟܲܠܲܠ ܓܲܒܵܐ ܕܟܹܐܢܹ̈ܐ ܘܕܼܝܼܠܗܘܿܢ ܒܵܗܸ̇ܬܼ. :ܬܲܗܪܵܐ ܪܲܒܿܐ ܚܵܙܹܝܢ ܒܝܼܫܹ̈ܐ ܒܓܲܒܵܐ ܕܛܵܒܹ̈ܐ\nܕܐܝܟܢ ܦܵܪܚ̇ܝܼܢ ܩܲܠܝܼܠܵܐܝܼܬܼ ܠܐܲܦܲܝ̈ ܪܵܘܡܵܐ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܘܲܟܼܡܵܐ ܕܢܹܐܡܲܪ ܪܲܒܿ ܡ̣ܢ ܬܲܗܪܵܐ\nܕܒܸܣܪܵܐ ܫܝܼܛܵܐ ܘܥܵܘܥܹܐ ܓܸܦܹ̈ܐ ܕܦܵܪܘܿܚܘܼܬܼܵܐ. :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܓܲܒܼܠܹܗ ܒܪܵܫܝܼܬܼ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܗܘ̤ ܡܚܲܝܸܠ ܠܵܗ̇ ܠܦܵܪܘܚܘܼܬܹܗ ܠܡܸܦܪܲܚ ܒܐܵܐܲܪ܀ :ܗܵܘ̇ ܕܲܢܦܲܚ̣ ܒܹܗ ܪܘܼܚ ܚܲܝܘܬܼܵܐ ܘܲܗܘ̤ܵܐ ܠܲܢܦܸܫ\nܗܘ̤ ܥܵܒܸ̇ܕܼ ܠܹܗ ܗܲܝܟܲܠ ܪܘܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ. ܗܵܘ̇ ܕܐܸܬܿܬܲܚܬܲܝ ܨܹܝܕܼ ܬܘܼܩܵܢܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ܀","english":"the high place brings in the worthy, the good servants of love,\nand here on earth it casts down the children who were not disciplined. On earth remain the lovers of earth, where they loved,\nand those of the spirit ascend on high on the wings of the spirit. On earth they receive twisted cords, as they deserve,\nand there they pay the penalty of the sins of their deeds. Earth becomes for them Gehenna, for the sons of earth,\nand they themselves judge their own thoughts by those things they sinned. He himself reveals the nature that is in them distinctly,\nthat concerning what they erred from the commandment in the life of the world. They themselves judge the injustice that is in them, which is guilty,\nand they apportion it with the sting of the firstborn of their thoughts. A great judgment they pronounce there upon their sins,\nand to each one they apportion the portions of the hidden things. Bitter cords are woven for him from all cords,\nwhen the side of the righteous and their own shame is adorned. A great wonder they see, the evil ones at the side of the good,\nhow they fly swiftly to the face of the height. That same great wonder, and how much greater than the wonder\nof the flesh that is cast and moans, the wings of flight. That command which established it in the beginning from the living one,\nhe himself empowers its flight to fly in the air. That one in whom the spirit of life breathed and became a soul,\nhe himself makes it a temple of the spirit that is indestructible. That one who was joined to his nature in love.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܲܓܢܘܢ ܪܵܘܡܵܐ ܡܲܥܸܠ ܢܟܼ̈ܦܹܐ ܠܒܼܝܼܫܲܝ̈ ܚܘܼܒܵܐ","severity":"info","text":"The opening line contrasts the 'high place' (ܪܵܘܡܵܐ) that admits the worthy with the earth that casts down the undisciplined, establishing a spatial and moral dichotomy central to the passage.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܹܗܲܢܼܵܐ","severity":"info","text":"Gehenna (ܓܹܗܲܢܼܵܐ) is used here not as a post-mortem location but as a state that earth itself becomes for the sinful, reflecting a realized eschatology common in Syriac tradition.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܲܪܥܵܐ ܡܩܲܒܿܠܝܼܢ ܢܸܓܕ̈ܐ ܥܦܝܼܦܹ̈ܐ","severity":"info","text":"The image of receiving 'twisted cords' (ܢܸܓܕ̈ܐ ܥܦܝܼܦܹ̈ܐ) as punishment may echo the binding of sinners in apocalyptic literature, reminiscent of Isaiah 24:7 or Revelation 20:1–3, though not a direct citation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܵܪܘܿܫܵܐܝܼܬܼ","severity":"info","text":"The adverb 'distinctly' (ܦܵܪܘܿܫܵܐܝܼܬܼ) reflects the Syriac theological emphasis on the discernment of natures (ܝܲܨܪܵܐ), a key concept in Narsai's anthropology and Christology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܿܐ","severity":"info","text":"The repeated phrase 'great wonder' (ܬܲܗܪܵܐ ܪܲܒܿܐ) marks a structural pivot, shifting from judgment on earth to the marvel of the righteous ascending, and then to a theological reflection on the soul's flight.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܘܼ̃ܟܼܪܢܵܐ ܕܚܘܼܫܵܒܲܝܗ̈ܘܿܢ","severity":"caution","text":"The phrase 'firstborn of their thoughts' (ܒܘܼ̃ܟܼܪܢܵܐ ܕܚܘܼܫܵܒܲܝܗ̈ܘܿܢ) is ambiguous: it may refer to the primary or originating thought that leads to sin, or to a personified 'firstborn' as an agent of judgment.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the firstborn of their thoughts' (ܒܘܼ̃ܟܼܪܢܵܐ ܕܚܘܼܫܵܒܲܝܗ̈ܘܿܢ) is unclear: it could be a metaphor for the chief sin or a hypostatic entity.","The phrase 'the side of the righteous and their own shame' (ܓܲܒܵܐ ܕܟܹܐܢܹ̈ܐ ܘܕܼܝܼܠܗܘܿܢ ܒܵܗܸ̇ܬܼ) may refer to the righteous and the shame of the wicked, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܗܘ̤ ܡܪܝܼܡ ܫܸܦܠܹܗ ܘܲܡܚܲܕܼܬܼ ܠܹܗ ܪܲܚܡܵܢܵܐܝܼܬܼ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܓܲܒܼܠܹܗ ܒܪ̈ܫܝܼܬܼ ܘܲܩܪ̣ܝܵܗܝ ܒܲܫܡܹܗ\nܘܒܹܗ ܬܘܸܒܼ ܒܲܙܢܵܐ ܡܲܫܲܪ ܨܐܕܵܘܗܝ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܒܨܲܠܡܹܗ ܟܲܢܝܹܗ ܡ̣ܢ ܫܘܼܪܵܐ ܟܲܕܼ ܡܲܬܼܩܸܢ ܠܹܗ\nܘܲܒܼܱܫܘܼܠܡܵܐ ܒܨܲܠܡܹܗ ܢܵܚܹ̇ܬܸ ܘܲܡܢܲܚܸܡ ܠܹܗ܀ ܒܨܲܠܡܹܗ ܢܵܚܹ̇ܬܼ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܠܵܘ ܗܘ̤ ܟܲܣܝܵܐ\nܘܝܵܗܸ̇ܒܼ ܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܬܹ̈ܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ. :ܒܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܗܵܘ̇ ܕܐܸܬܿܬܲܚܬܲܝ ܘܠܲܒܫܹܗ ܒܚܘܼܒܵܐ\nܒܹܗ ܡܸܬܿܬܿܚܬܿܐ ܕܠܵܐ ܫܘܼܢܵܝܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ܀ :ܦܲܓܼܪܵܐ ܕܲܠܒܸܫ ܨܒܼܝܵܢ ܚܘܼܒܹܿܗ ܘܲܩܪ̣ܵܝܗ ܒܲܫܡܹܗ\nܗܘ̤ ܡܸܬܼܥܲܛܲܦ ܨܸܒܼܝܵܢܵܐܝܼܬܼ ܘܢܵܚܸ̇ܬ ܠܐܲܪܥܵܐ. :ܗܵܘ̇ ܕܐܸܣܬܲܠܲܩ ܠܥܹܝܢ ܡܲܠܲܐܟ̈ܐ ܘܲܒܼܢܲܝܢ̈ܵܫܵܐ\nܗܘ̤ܝܘܼ ܕܐܵܬܹ̇ܐ ܠܲܡܕܵܢ ܐܢܵܫ̈ܐ ܘܪ̈ܘܼܚܵܢܵܝܐ܀ :ܒܦܲܓܼܪܵܐ ܓܲܠܝܵܐ ܚܙܵܐܘܼܗܝ ܥܝܼܪܹ̈ܐ ܟܲܕܼ ܡܸܣܬܲܠܲܩ\nܘܒܵܗ̇ ܒܲܚܙܵܬܼܵܐ ܐܸܡ̣ܲܪܘ ܕܐܵܬܹ̇ܐ ܐܲܝܟ ܡܵܐ ܕܲܣܠܸܩ. :ܥܲܡ ܓܲܠܝܘܼܬܹܗ ܢܵܚܹ̇ܬܼ ܪܸܡܙܹܗ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܲܡܚܲܕܼܬܼ ܟܠ ܘܡܲܣܸܩ ܥܲܡܹܗ ܠܐܲܬܼܪܵܐ ܕܲܠܥܸܠ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܩܵܥܹ̇ܐ ܒܓܸܠܝܐ ܩܵܠܵܐ ܕܚܝܼܠܵܐ\nܘܲܡܙܝܼܥ ܠܲܐܪܥܵܐ ܘܡܲܪܗܸܒܼ ܣܸܕܼܪܸ̈ܐ ܕܫܡܝ̈ܢܐ. :ܒܩܵܠܵܐ ܦܵܩܸ̇ܕܼ ܠܫܡܝ̈ܢܐ ܘܠܐܪ̈ܥܢܝܐ\nܕܩܘܼܡܘ ܘܐܸܬܼܚܲܕܲܬܼܘ ܘܲܠܒܸܫܘ ܫܘܼܒܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ :ܩܵܠ ܦܘܼܩܕܵܢܹܗ ܡܥܝܼܪ ܠܐܪ̈ܥܢܐ ܡ̣ܢ ܕܲܡܟܿܘܼܬܼܵܐ\nܘܢܵܕܼܝ̇ܢ ܩܵܝ̇ܡܝܼܢ ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܕܝܲܩܝܼܪܘܼܬܼܵܐ. :ܚܕܼܵܐ ܒܲܪܬܼ ܩܵܠܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ ܩܵܥܹ̇ܐ ܒܐܲܪܥܐ\nܘܪܵܥܠܝܼܢ ܡܸܢܹܗ̇ ܡ̈ܠܝܼܠܹܐ ܘܚܲܪ̈ܫܹܐ ܘܡܸܫܬܲܡܥܝܼܢ ܠܵܗ̇܀","english":"he raises up its lowliness and renews it mercifully. With love and compassion he formed it at the beginning and called it by his name. And in it again, at the end, he will renew the covenant of his words. In his image he established it from the beginning when he set it, and at the end, in his image, it descends and is completed. In his image a hidden sign descends, not hidden, and gives immortal life to mortality. In Adam of two natures, who was humbled and clothed in love, in him is a humble state without end at the completion of the sacrifices. The body that clothed the will of his love and called it by his name, it is turned about willingly and descends to earth. That one who ascended to the watch of angels and to the watchers, it is he who comes to know the signs, both material and spiritual. In the visible body the watchers saw him when he ascended, and in the vision they said that he comes as he went up. With his manifestation his sign descends lightly, and renews all and raises up with him to the place above. The hidden sign cries out in the visible, a voice of power, and stirs the earth and frightens the ranks of the heavens. With a voice he commands the heavenly and the earthly: \"Arise and be united, and clothe yourselves in glory that is imperishable.\" The voice of his command awakens the earthly from their sleep, and they stand up as if from a heavy slumber. A single voice of fullness cries out in the earth, and from it the eloquent and the deaf tremble and hear it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The Syriac term ܪܸܡܙܵܐ (remzā) means 'sign' or 'gesture', often with a sacramental or typological sense. Here it denotes the hidden yet manifest sign of Christ's presence and resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܵܕܵܡ ܕܲܬܪܹܝܢ","severity":"info","text":"The phrase 'Adam of two natures' echoes the Pauline and Syriac tradition of Christ as the second Adam (cf. 1 Cor 15:45, Rom 5:12–21), uniting divine and human natures.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The 'watchers' (ܥܝܼܪܹ̈ܐ) are angelic beings in Syriac tradition, often associated with the heavenly liturgy and the resurrection. Narsai draws on the apocalyptic imagery of the angelic host witnessing Christ's ascent.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܲܠܡܹܗ ... ܒܨܲܠܡܹܗ","severity":"info","text":"The repetition of 'in his image' at the beginning and end of the passage frames a chiastic structure, emphasizing the typological correspondence between Christ's incarnation and his eschatological return.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܵܠܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The 'voice of power' that commands the dead to arise parallels the trumpet call in 1 Cor 15:52 and the Syriac tradition of the resurrection summons, as in Ephrem's Hymns on the Resurrection.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܚܲܕܼܬܼ ܟܠ","severity":"caution","text":"The phrase 'renews all' is ambiguous: it may refer to the renewal of the cosmos at the resurrection or to the renewal of the covenant mentioned earlier. The Syriac allows both readings.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) is ambiguous: it may refer to the Eucharist, the cross, or Christ's own resurrected body. The reading taken here follows the context of resurrection and ascension.","The phrase 'the body that clothed the will of his love' could be read as referring to Christ's incarnation or to the believer's body transformed by love. The translation opts for the former."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܟܠ ܨܵܐ̇ܬܼ ܠܵܗ̇ ܘܟܼܠ ܓܵܡܲܪ ܠܵܗ̇ ܕܠܵܐ ܫܘܼܘܚܵܪܵܐ\nܘܒܼܵܗ̇ ܡܸܬܚܕܬܝܢ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ. ܡ̈ܠܝܼܠ ܣܵܠܵܩ̇ܝܼܢ ܠܕܲܪܓܼܐ ܪܵܡܵܐ ܕܠܲܝܬܿ ܠܹܗ ܦܸܚܡܵܐ܀ ܘܚܲܪ̈ܫܹܐ ܢܵܚ̇ܝܼܢ ܡ̣ܢ ܥܲܒܼܕܘܼܬܼܵܐ ܕܦܘܼܠܚܵܢ ܐܵܢܵܫ̈ܐ܀ :ܒܵܛܸ̇ܠ ܫܸܡܫܵܐ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ ܕܩܲܠܝܼܠܘܼܬܹܗ\nܘܢܵܐܸ̇ܚ ܣܲܗܪܵܐ ܡ̣ܢ ܫܘܼܚܠܵܦܵܘ̈ܗܝ ܕܲܒܼܟܼܠ ܝܲܪ̈ܚܝܼܢ. :ܢܵܦܠ̇ܝܼܢ ܟܵܘܟܿܒܹ̈ܐ ܘܕܥܸܟ ܢܘܼܗܪܵܐ ܕܙܲܠܝܼܩܲܝ̈ܗܘܿܢ\nܘܫܵܠܹ̇ܐ ܡܲܫܒܼܵܐ ܕܪ̈ܘܼܚܹܐ ܕܐܵܐܲܪ ܘܠܵܐ ܬܘܼܒܼ ܡܸܬܿܬܿܙܝܼܥ܀ :ܡܵܘܦܹܐ ܚܸܫܟܵܐ ܘܥܵܒܲܪ̇ ܛܲܟܼܣܵܐ ܕܠܸܠܝ ܐܝܼܡܵܡ\nܘܠܵܐ ܡܸܬܼܡܲܢ̈ܝܵܢ ܫ̈ܥܹܐ ܘܫܲܒܹ̈ܐ ܘܝܲܪܚܲܝ ܫܲܢ̄ܬܵܐ. :ܝܵܒܸ̇ܫ ܢܒܼܥܵܐ ܕܥܘܼܒܵܗ̇ ܕܲܫܝܘܿܠ ܡ̣ܢ ܟܠ ܦܹܐܪ̈ܝܼܢ\nܘܣܵܝ̇ܦܵܐ ܒܥܝܼܵܪܵܐ ܘܚܵܝܘܲܬܼ ܫܸܢܵܐ ܘܪ̈ܲܚܫܵܐ ܡܵܘܦܹܐ܀ :ܫܵܠܹ̇ܐ ܝܲܡܵܐ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܕܓܼ̈ܠܹܐ ܪ̈ܗܝܼܒܹܐ\nܘܠܵܐ ܬܘܼܒܼ ܪ̈ܵܗܛܵܢ ܐܸܠܦܹ̈ܿܐ ܕܐ̄ܢܵܫ̈ܐ ܠܥܸܠ ܡ̣ܢ ܚܲܨܹܗ. :ܟܠ ܡܸܫܬܲܚܠܲܦ ܘܟܼܠ ܡܸܬܼܚܲܕܲܬ ܒܚܘܼܕܵܬܼ ܐܢܵܫ̈ܐ\nܘܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܡܲܡܠܸܟ ܢܘܼܗܪܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ܀ :ܟܠ ܡܸܬܼܚܲܪܲܪ ܡ̣ܢ ܥܲܒܼܕܘܼܬܼܵܐ ܕܲܠܘܼܵܬܼ ܐ̄ܢܵܫ̈ܵܐ\nܘܗ̤ܘ ܒܲܪܢܵܫܵܐ ܡܕܲܝܲܪ ܒܲܐ̃ܬܼܪܵܐ ܕܠܲܝܬܿ ܒܹܗ ܩܸܢܛܵܐ. :ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ ܡܸܫܬܲܚܠܲܦ ܟܠ ܘܡܸܬܼܚܲܕܲܬܼ ܟܠ\nܘܠܵܐ ܡܸܬܼܡܲܠܠܐ ܩܲܠܝܼܠܘܼܬܹܗ ܕܐܲܝܟܲܢ ܘܲܟܼܡܵܐ ܗ̄ܝ̣܀ :ܩܲܠܝܼܠ ܗ̄ܘ̣ ܛܵܒܼ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܡ̣ܢ ܟܠ ܡܸܕܡ\nܘܐܸܢ ܐܝܼܬܼ ܡܕܡ ܕܩܲܠܝܼܠ ܣܲܓܝܼ ܡܲܬܿܝܼܢ ܡܸܢܹܗ. :ܠܲܝܬܿ ܬܘܼܗܵܝܵܐ ܒܹܝܬܼ ܡܲܚܲܬܿܬܼܵܐ ܘܲܠܡܲܣܲܩܬܵܐ\nܐܵܦܠܵܐ ܐܲܝܟ ܐ̄ܢܵܫ ܕܡܲܛܪܸܦ ܥܲܝܢܹܗ ܬܸܡܪܵܐ ܠܬܸܡܪܵܐ܀","english":"he consumes it and perfects it without cessation.  \nIn it are renewed height and depth and everything that exists. The rational ones ascend to the high rank that has no limit. And the deaf hear from the servitude of the service of men.  \nThe sun ceases from the course of its swiftness,  \nand the moon rests from its changes throughout the months. The stars fall and the light of their radiance is extinguished,  \nand the motion of the winds of the air ceases and is no longer stirred. Darkness yields and the order of night and day passes away,  \nand the hours, weeks, and months of the year are not counted. The spring of the depth of Sheol dries up from all its fruits,  \nand the sailor ceases from voyaging, and the beasts of the field and the reptiles yield. The sea rests from the roaring of its violent waves,  \nand ships of men no longer run upon its surface. Everything is changed and everything is renewed in the renewal of men,  \nand over everything and in everything the light of the one Creator rules. Everything is freed from the servitude of men,  \nand that man remains in a place that has no end. By a small sign everything is changed and everything is renewed,  \nand the swiftness of how and how much it is cannot be told. Small is that command, better than everything,  \nand if there is something that is small, it brings much from it. There is no difference between descent and ascent,  \nnor like a man who casts his eye from moment to moment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a cosmic transformation at the resurrection, where natural phenomena cease and are renewed under the Creator's light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The Syriac term 'puqdana' (command) here denotes the divine decree that initiates the renewal, contrasting with human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's depiction of cosmic renewal echoes Syriac traditions of the resurrection as a restoration of creation, common in East Syriac liturgical poetry.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the sun ceasing and stars falling parallels apocalyptic descriptions in Syriac literature, such as in the Cave of Treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax in the homily, moving from specific natural phenomena to a general statement of universal renewal under the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the deaf hear from the servitude of the service of men' is ambiguous; it may refer to the liberation of the senses or a metaphorical reversal of roles at resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the deaf hear from the servitude of the service of men' is open to interpretation: it could mean the deaf are freed from serving men, or that they hear despite their deafness as a sign of renewal.","The term 'ܦܘܼܩܕܵܢܵܐ' (command) is ambiguous between a divine decree and a specific eschatological signal."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܥܲܠ ܡܲܪܟܲܒܬܼܵܐ ܕܚܲܨܗ ܕܐܵܐܪ ܡܙܲܝܲܚ ܡܲܠܟܿܐ\nܠܦܲܠܚܹ̈ܐ ܚܝܼܨܹ̈ܐ ܕܐܲܩܪܸܒܼܘ ܘܲܙܟܼܵܘ ܡܸܛܠ ܚܘܼܒܹܗ. :ܚܕܼܵܐ ܡܲܪܟܲܒܼܬܼܵܐ ܪܘܼܚܵܢܵܝܬܵܐ ܟܲܕܸܢ ܪܸܡܙܹܗ\nܘܒܼܵܗ̇ ܬܘܼܒܼ ܡܵܘܬܸܒܼ ܐܲܪ̈ܥܵܢܵܝܹܐ ܘܲܫܡܝܵܢܹ̈ܐ܀ :ܗܘ̤ܝܘܼ ܪܸܡܙܹܗ ܕܗܵܘܹ̇ܐ ܥܢܵܢܵܐ ܐܵܦ ܡܲܪܟܼܒܲܬܼܵܐ\nܘܗܘ̤ܝܘܼ ܕܛܥܝܼܢ ܘܲܡܕܲܒܲܪ ܟܠ ܠܲܐܦܝ̈ ܪܵܘܡܵܐ܀ :ܗܘ̤ܝܘܼ ܕܗܵܘܹ̇ܐ ܚܠܵܦ ܟܠܡܸܕܹܿܡ ܠܲܡܠܝܠܘܼܬܼܵܐ\nܘܒܹܗ ܡܸܬܼܥܲܠܹܝܢ ܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫ̈ܐ ܠܐܲܬܼܪܵܐ ܕܲܠܥܸܠ. :ܗܘ̤ܝܘܼ ܕܚܵܙܸ̇ܩ ܐܲܝܟ ܪܲܒܿܚܲܝܠܵܐ ܩܕܼܵܡ ܣܸܕܲܪ̈ܲܝܗܘܿܢ\n:ܘܗ̤ܘ ܬܘܼܒܼ ܡܟܲܢܸܫ ܣܸܕܪܸ̈ܐ ܐܚܪܵܢܹܐ ܠܘܲܥܕܵܐ ܕܲܫܡܹܗ\n:ܚܵܙܸ̇ܩ ܡܲܠܟܿܐ ܒܪܸܫ ܡܲܫܪܝܼܬܹܗ ܠܐܦ̈ܝ ܪܵܘܡܵܐ\nܘܐܠ̈ܦܐ ܕܥܝܪ̈ܐ ܡ̣ܢ ܝܲܡܝܼܢܹܗ ܘܡ̣ܢ ܣܸܡܵܠܹܗ. :ܥܲܡܹܗ ܚܵܙ̇ܩܝܼܢ ܒܢܲܝ̈ ܦܲܠܵܛܝܼܢ ܠܲܐܬܼܪܵܐ ܕܢܘܼܗܪܵܐ\nܕܢܸܗܘܘܿܢ ܥܲܡܹܗ ܒܢܲܝ̈ ܝܪܬܘܬܐ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ܀ :ܪܲܒܵܐ ܗ̄ܝ̣ ܣܲܓܼܝ ܦܠܲܓܐ ܕܚܝܠܗ ܡ̣ܢ ܟܠ ܚܝ̈ܠܝܢ\nܘܠܵܐ ܡܸܬܼܡܲܠܲܠ ܗܸܕܼܪܵܐ ܘܫܘܼܒܼܚܵܐ ܕܡܸܙܕܲܝܲܚ ܒܹܗ. ܥܲܡܹܗ ܐܝܼܬܹܝܗ̇ ܒܪܝܼܬܼܵܐ ܟܠܵܗ̇ ܕܲܡܠܝܼܠܘܼܬܵܐ. ܐܲܠܦܹ̈ܐ ܕܥܝܼܪܹ̈ܐ ܐܵܦ ܪܸ̈ܒܿܘܵܬܼܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ܀ :ܟܠܝܼܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܝܘܿܡ ܙܵܟܼܘܼܬܹܗ ܛܥܝܼܢܝܼܢ ܟܠܗܘܿܢ\nܘܲܡܩܲܪܒܼܝܼܢ ܠܹܗ ܒܐܝܼܕܼܵܐ ܕܙܵܘ̈ܥܹܐ ܪ̈ܘܼܚܵܢܵܝܹܐ. :ܫܘܼܒܼܚܹܗ ܬܵܢܹܝܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܒܦܘܼܡ ܡ̈ܠܵܠܹܐ\nܟܲܕܼܦܵܪܥܝܼܢ ܠܹܗ ܚܘܒܬܼ ܚܘܼܒܵܐ ܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ܀ :ܒܲܪܒܘܼܬ ܚܘܒܹܗ ܡܲܩܲܬܼ ܚܘܪܐ ܕܪ̈ܥܝܢܝܗܘܿܢ\nܟܲܕܼ ܡܸܬܼܝܲܐܒܼܝܼܢ ܕܐܸܡܲܬܼܝ ܦܵܬܲܚ̇ ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ. :ܪܗܝܼܒܼܝܼܢ ܣܲܓܿܝܼ ܠܡܸܚܙܵܐ ܐܘܼܪܚܵܐ ܕܐܸܙܕܲܡܲܢ ܠܹܗ̇\nܕܢܸܥܠܘܢ ܢܸܣܒܼܘܢ ܡܠܝ̈ܠܹܐ ܘܕܲܫܢܹ̈ܐ ܪ̈ܘܼܚܢܵܝܹܐ܀","english":"upon the chariot of his side, the king drives the chosen servants who have approached and conquered because of his love. A spiritual chariot moves its sign, and in it again he seats the earthly and the heavenly. Its sign becomes a cloud also for the chariot, and it is that which guides and directs all to the heights. It is that which becomes a substitute for everything for the rational ones, and in it the watchers and the humans ascend to the place above. It is that which proceeds like a commander before their ranks, and it again arranges the other ranks for the appointment of his name. The king proceeds at the head of his camp toward the heights, and thousands of watchers on his right and on his left. With him proceed the victors to the place of light, who were with him in the inheritance of the kingdom of the height. Great and abundant is the portion of his power from all powers, and the glory and praise that are driven in him are ineffable. With him is the whole rational creation, thousands of watchers and myriads of humans. The crown of praise of the day of his victory guides them all, and they offer it to him with the hand of spiritual movements. His glory fills heaven and earth with the voice of speakers, as they sing to him the debt of love with the sound of praise. In the abundance of his love, he strikes the sight of their minds, as they are weary, asking when he will open the gates of the height. They are greatly eager to see the way that is prepared for them, that the rational and spiritual ones may enter and take possession.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܟܲܒܼܬܼܵܐ","severity":"info","text":"The term 'chariot' (merkabta) is a key image in Syriac mystical literature, often denoting a vehicle for spiritual ascent or divine revelation, echoing Ezekiel's vision.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'king' (ܡܲܠܟܿܐ) here likely symbolizes Christ or a divine figure leading the elect, a common motif in Narsai's eschatological poetry.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of watchers and humans ascending together to a 'place of light' parallels themes in the Syriac tradition of the resurrection and the heavenly Jerusalem.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the previous section, describing the king's procession with the redeemed, forming a cohesive vision of the eschatological journey.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The 'spiritual chariot' moves by a 'sign' (ܪܸܡܙܹܗ), indicating a divine command or signal that orchestrates the ascent of the blessed.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' is ambiguous: it may refer to Christ, a messianic figure, or a symbolic representation of divine authority. The reading taken follows Narsai's typical Christological focus."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܚܙܵܬܼܵܐ ܕܡܲܠܟܵܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܲܟܼܡܵܐ ܕܚܵܙܹ̇ܝܢ ܬܘܼܒܼ ܡܸܬܼܝܲܐܒܹܝܢ ܠܡܸܬܼܒܲܩܵܝܘܼ. :ܩܕܼܵܡ ܙܵܘܥܲܝ̈ܗܘܿܢ ܪܵܗܸܛ̇ ܪܸܡܙܵܐ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܡܥܒܼܵܪ ܘܐܹܠܵܐ ܕܐܦܝ̈ ܬܪܥܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ܀ :ܬܲܪܥܵܐ ܪܲܒܵܐ ܦܵܬܼܚ̇ ܡܲܠܟܿܐ ܩܕܼܵܡ ܡܥܠܬܗ\nܘܥܵܐܸ̇ܠ ܢܵܐܹ̇ܚ ܒܓܼܵܘ ܦܲܠܵܛܝܼܢ ܗܘ̤ ܘܲܕܼܥܲܡܹܗ. :ܬܲܗܪܵܐ ܘܚܲܫܵܐ ܡܲܠܝܵܐ ܚܙܵܬܼܵܐ ܕܗܵܝ̇ ܡܲܥܲܠܲܬܿܐ\nܬܲܗܪܵܐ ܠܕܲܠܥܸܠ ܘܚܲܫܵܐ ܠܕܲܠܬܲܚܬܿ ܕܠܵܐ ܡܸܬܼܥܲܠܹܝܢ܀ :ܛܲܒܼ ܡ̣ܢ ܛܵܒܹ̈ܐ ܡܸܬܼܒܲܩܝܼܢ ܒܹܗ ܐܵܦ ܥܵܘ̈ܵܠܹܐ\nܘܗܵܢ̇ܘ ܚܲܫܵܐ ܕܟܲܕ ܚܵܙܹܝ̇ܢ ܠܹܗ ܓܠܝܼܙܝܼܢ ܡܸܢܹܗ. :ܒܚܲܫܵܐ ܚܵܐ̇ܪ ܗܵܘܢܵܐ ܕܲܒܼܗܘܿܢ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܟܲܕܼ ܡܸܬܼܦܲܬܼܚܝܼܢ ܘܟܲܕܼ ܡܸܬܿܬܲܚܕܝܼܢ ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ܀ :ܚܙܵܬܼܵܐ ܚܕܲܬܵܐ ܚܵܙܹ̇ܝܢ ܐ̄ܢܵܫܵܐ ܒܲܒܼܢܲܝ̈ܢܫܵܐ\nܕܟܲܕܼ ܚܲܕ ܐܸܢܘܿܢ ܚܲܕܼ ܡܸܬܼܥܲܠܹܐ ܘܚܲܕܼ ܡܸܬܿܬܲܚܬܹܿܐ. :ܚܲܕܲܬܵܐ ܚܵܙܹ̇ܝܢ ܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܬܸܓܼܡܹ̈ܐ ܕܫܹܐܕܹ̈ܐ\nܕܟܲܕܼ ܪܘܼܚ ܐܸܢܘܿܢ ܠܵܐ ܡܨܹܝܢ ܦܵܪܚ̇ܝܼܢ ܐܲܝܟ ܪ̈ܘܼܚܵܢܹܐ܀ :ܒܬܸܡܗܵܐ ܩܵܝܡܝܼܢ ܐ̄ܢܵܫ̈ܐ ܒܝܼܫܹ̈ܐ ܘܫܹܐܕܹ̈ܐ ܛܪ̈ܘܼܢܐ\nܡܵܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ ܟܲܕܼ ܡܸܬܿܬܲܚܕܝܼܢ. ܒܵܟܹ̇ܝܢ ܩܵܐܠܹ̇ܝܢ ܠܲܩܢܘܿܡܝܼܗܘܿܢ ܪܵܥܘܿܡܵܐܝܼܬܼ\nܕܚܵܙܹ̇ܝܢ ܕܐܲܚܝܼܕܼ ܬܪܲܥ ܫܘܼܒܼܩܵܢܵܐ ܩܕܼܵܡ ܐܲܦܲܝܗܘܿܢ܀ :ܒܚܲܫܵܐ ܒܵܟܹ̇ܝܢ ܘܒܲܚܢ̈ܓܼܵܬܵܐ ܪ̈ܵܥܘܿܡܵܬܼܵܐ\nܘܥܲܦܝܼܦܵܐܝܼܬܼ ܬ̇ܢܹܝܢ ܩ̈ܵܠܹܐ ܕܲܬܼܘܵܬܼ ܢܲܦ̣ܫܵܐ. :ܚܲܫܵܐ ܡܢܲܓܸܕ ܠܝܲܨܪܵܐ ܕܲܒܼܗܘܿܢ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܘܲܬܼܘܵܬܼ ܢܲܦ̣ܫܵܐ ܕܵܝܢܐ ܡܘܼܡܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ܀","english":"The sight of the king is not satiated by his servants, and the more they see, again they yearn to be reconciled. Before their movements the sign runs swiftly, and passes, except the faces of the door of the palace. The king opens the great door before his entrance, and he enters and goes within that palace and his people. Wonder and pain fill the sight of that entrance, wonder for those above and pain for those below, which are not to be overcome. Better than the good are reconciled in it, also the wicked, and that pain, when they see it, they are hidden from it. In pain the air of them looks without satiety, when they are opened and when the doors of height are closed. A new sight sees evil men, that when one is one, one is exalted and one is lowered. A new sight also sees the spirits of the orders of demons, that when a spirit is one, they cannot fly like spirits. In wonder stand evil men and violent demons, when they are reconciled at the doors of height while they are closed. They weep their voices to their station in a roaring manner, that they see that the door of forgiveness is held before their faces. In pain they weep and in lamentations roaring, and in a mingled manner the voices of the depths of the soul sound. Pain declares the nature of them in a distinct manner, and the depths of the soul judge the blemishes of their station.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙܵܬܼܵܐ ܕܡܲܠܟܵܐ","severity":"info","text":"The 'sight of the king' is a visual metaphor for the divine presence or judgment, which the servants (the blessed) can never fully satiate, reflecting a theme of eternal longing.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܫܵܐ","severity":"info","text":"The Syriac term ܚܲܫܵܐ (ḥaššā) means 'pain' or 'suffering', here used to describe the experience of the wicked and demons at the doors of height, contrasting with the wonder of the blessed.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ","severity":"info","text":"The repeated motif of 'doors of height' (ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ) structures the passage as a narrative of entry and exclusion, with the king opening the great door while the doors of height are closed to the unworthy.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The 'demons' (ܫܹܐܕܹ̈ܐ) here are depicted as unable to fly like spirits, reflecting a Syriac Christian cosmological hierarchy where demons are bound to the material world, unlike pure spirits.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪܥܵܐ ܕܫܘܼܒܼܩܵܢܵܐ","severity":"info","text":"The 'door of forgiveness' (ܬܲܪܥܵܐ ܕܫܘܼܒܼܩܵܢܵܐ) echoes biblical imagery of the gate of mercy or salvation, possibly alluding to Psalm 118:19 or Matthew 7:13, though not a direct quotation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܚܢ̈ܓܼܵܬܵܐ","severity":"caution","text":"The word ܒܲܚܢ̈ܓܼܵܬܵܐ (baḥġāṯā) is uncertain; it may be a variant of ܒܲܟܼܝܵܬܵܐ (weepings) or a scribal error. The translation 'lamentations' is plausible but not certain.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' is ambiguous: it may refer to Christ, a divine figure, or a symbolic representation of the soul's journey. The reading taken is that of a divine judge or savior.","The phrase 'doors of height' (ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ) could be interpreted as heavenly gates or as a metaphor for spiritual ascent; the passage treats them as literal barriers in a visionary narrative."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܗܢܘ̣ܢ ܕܝܵܢܝܢ ܥܲܡ ܚܵܘܒܲܝ̈ܗܘܿܢ ܚܲܟܿܝܼܡܵܐܝܼܬܿ\nܘܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ ܒܵܚܪܝܼܢ ܙܹܐܦܵܐ ܕܪܸ̈ܥܝܵܢܲܝܵܗܘܿܢ. :ܒܗܵܘܢܵܐ ܕܲܒܼܗܘܿܢ ܬܵܩ̇ܠܝܼܢ ܝܘܩܪܵܐ ܕܲܚܛܵܗܲܝ̈ܗܘܿܢ\nܘܲܠܦܘܼܬܼ ܥܵܘܠܵܐ ܡܲܣܓܹܿܝܢ ܚܲܫܵܐ ܡܲܪܝܼܪ̈ܐܝܼܬܼ܀ :ܡܲܪܝܼܪ ܘܼܩܫܹܐ ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܕܡܸܬܿܬܲܒܼܠܝܼܢ ܒܹܗ\nܘܠܵܐ ܡܸܬܼܡܲܠܠܐ ܒܠܸܫ̇ܢ ܐ̄ܢܵܫܵܐ ܩܲܫܝܘܼܬܼ ܢܸܓܼܕܵܘ̈ܗܝ. :ܪܲܒܵܐ ܗ̄ܝ̣ ܗܵܘܬܼܵܐ ܕܢܲܦܠܝܼܢ ܒܵܗ̇ ܐܵܦ ܥܲܡܝܼܩܹ̈ܐ\nܘܥܲܣܩܹ̈ܐ ܗ̄ܝ̣ ܣܲܓܵܝܼ ܠܡܸܬܼܦܲܠܵܛܘܼ ܡ̣ܢ ܩܲܫܝܘܼܬܵܗ̇܀ ܥܲܡ ܥܬܿܝܼܪܵܐ ܩܥ̇ܝܢ ܟܠܢܵܫ ܠܘܵܬܼ ܐܲܒܼܪܵܗܵܡ:\nܕܚܘܣ ܪܚܡܢܐ ܘܐܲܦܝܼܣ ܪ̈ܲܚܡܹܐ ܕܲܢܕܲܠܘܢܲܢ. :ܒܥܝܼ ܘܐܸܬܟܫܲܦ ܠܪܸܡܙܵܐ ܟܲܣܝܵܐ ܐܲܝܟ ܕܲܡܥܵܕܲܬܼ\nܕܢܸܪܘܿܣ ܩܲܠܝܼܠ ܛܲܠܵܐ ܕܪ̈ܲܚܡܐ ܥܲܠ ܒܝܼܫܘܼܬܼܢ܀ :ܒܢܲܝ̈ ܠܵܐ ܡܨܝܵܐ ܠܲܡܦܝܼܣܵܢܹ̈ܐ ܥܢ̣ܵܐ ܐܲܒܼܪܵܗܵܡ\nܕܢܸܥܒܲܪ ܗܵܘܬܵܐ ܕܐܝܼܬܼ ܒܡܸܨܥܲܬܐ ܒܲܝܢܲܢ ܘܲܠܟܼܘܿܢ. :ܥܗܲܕܼܘ ܕܲܪܚܸܡܬܘܢ ܐܲܪ̈ܥܵܢܝܵܬܵܐ ܘܛܘܼܒܹ̈ܐ ܕܙܲܒܼܢܵܐ\nܘܠܵܐ ܣܲܝܸܟܼܬܘܢ ܣܲܟܿܝܼܬܿܘܢ ܠܡܘܼܠܟܢ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ ܗܵܠܹܝܢ ܬܵܢܹ̇ܐ ܐܲܒܼܪܵܡ ܠܲܒܼܢܵܘ̈ܗܝ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܩܵܠܵܐ. ܠܦܘܼܬܼ ܕܲܟܼܬܼܝܼܒܼܵܐ ܐܸܡ̇ܪܹܬܼ ܡܸ̈ܠܹܐ ܐܲܝܟ ܗܵܘ̇ ܕܗܘ̤ܝ̈. :ܠܵܐ ܓܹܝܪ ܗܸܢܘܿܢ ܩܵܪܹܝܢ ܠܲܐܒܼܪܵܡ ܕܲܢܚܘܢ ܐܸܢܘܿܢ\nܘܠܵܐ ܐܲܒܼܪܵܗܵܡ ܡܨܸܐ ܕܲܢܡܲܠܸܠ ܒܸܠܥܵܕܼ ܪܸܡܙܵܐ܀ :ܪܸܡܙܵܐ ܗ̄ܘ̣ ܕܐܲܚܝܼܕ ܬܪܲܥ̣ ܡܲܠܛܟܿܘܼܬܼܵܐ ܩܕܼܵܡ ܐܲܦܲܝܼ̈ܗܘܿܢ\nܘܗܘ̤ܝܘܼ ܕܩܵܥܹ̇ܐ ܒܦܘܼܡ ܐܲܒܼܪܵܗܵܡ ܘܕܦܝܼܫܘ ܘܐܸܫܬܲܢܲܩܘ. :ܗ̤ܘܝܘܼ ܕܐܲܚܝܼܕ ܫܲܒܼܛܵܐ ܒܢܸܓܼܕܼ̈ܐ ܕܠܵܐ ܒܐܝܼܕܲ̈ܝܵܐ\nܘܲܠܦܘܼܬܼ ܥܲܡ̈ܠܹܐ ܡܲܣܪܲܚ ܢܸܓܼܕ̈ܐ ܠܡܸܬܼܢܲܕܼܵܢ̈ܐ܀","english":"The judgment of the king with their sins wisely, and like a firstborn he burns the rust of their thoughts. In that hour with them the weight of their sins falls, and according to iniquity he increases bitter pain bitterly. Bitter and hard is the judgment, a fire that is kindled in him, and not to be spoken in the tongue of man, the hardness of his sinews. Great is the abyss that falls into it even the deep ones, and difficult it is very much to be delivered from its hardness. With the rich man every man cries out to Abraham: Have mercy, O compassionate one, and forgive the mercies that are lacking. He sought and implored for a secret sign as is customary, that a little dew of mercy might sprinkle upon your wickedness. They sought but could not appease the angry ones, the servant Abraham, that the abyss which is in the midst between you and all might pass. Remember your earthly loves and the joys of the season, and do not cease your hopes for the kingdom of spiritual life. These things Abraham says to his fathers, not in a voice. According to what is written, I spoke words as one who is. For they did not call to Abraham that you might see them, and Abraham cannot speak except by a sign. It is the sign that holds the gate of the kingdom before their faces, and it is that which cries in the mouth of Abraham and they remained and were silent. It is that which holds the scepter in the sinews that are not in hands, and according to the labors it arranges the sinews for the contestants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܝܵܢܝܢ ܥܲܡ ܚܵܘܒܲܝ̈ܗܘܿܢ ܚܲܟܿܝܼܡܵܐܝܼܬܿ","severity":"info","text":"The Syriac describes the king's judgment as 'wise' (ܚܲܟܿܝܼܡܵܐܝܼܬܿ) and compares it to a firstborn burning away rust, a metaphor for purging sin.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ ('sign' or 'gesture') is a key motif, denoting the non-verbal communication between Abraham and the souls, contrasting with spoken language.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham appears as an intercessor for the dead, echoing his role in Jewish and Christian traditions as a gatekeeper of paradise, though not directly from a single biblical verse.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܛܟܿܘܼܬܼܵܐ","severity":"info","text":"The 'kingdom' (ܡܲܠܛܟܿܘܼܬܼܵܐ) here likely refers to the heavenly realm, a common theme in Narsai's eschatological homilies, influenced by Syriac ascetic and apocalyptic traditions.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܠܹܝܢ ܬܵܢܹ̇ܐ ܐܲܒܼܪܵܡ","severity":"info","text":"The passage shifts from a general description of judgment to a direct address by Abraham, marking a structural transition from narrative to dialogue.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܓܹܝܪ ܗܸܢܘܿܢ ܩܵܪܹܝܢ ܠܲܐܒܼܪܵܡ","severity":"caution","text":"The Syriac text is ambiguous: 'they did not call to Abraham that you might see them' could imply a textual corruption or a deliberate ellipsis; the English draft interprets it as a negation of direct address.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rich man' (ܥܲܡ ܥܬܿܝܼܪܵܐ) is unclear—possibly a specific biblical figure or a generic type. The phrase 'the sinews that are not in hands' (ܒܢܸܓܼܕܼ̈ܐ ܕܠܵܐ ܒܐܝܼܕܲ̈ܝܵܐ) is obscure, perhaps a metaphor for spiritual or incorporeal power."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܗܘ̤ ܬܘܼܒܼ ܟܲܕ ܗܘ̤ ܠܒܼܝܼܟ ܒܹܝܬ ܓܲܙܹܐ ܕܛܘܼܒܹ̈ܐ ܠܥܸܠ\nܘܲܠܦܘܼܬܼ ܚܘܼܒܵܐ ܝܵܗܸܿܒܼ ܐܲܓܼܪܵܐ ܠܪ̈ܵܚܡܲܝ ܚܘܼܒܵܐ. :ܠܵܐ ܫܘܹܝܢ ܢܸܓܼܕܹ̈ܐ ܕܐܲܝܠܹܝܢ ܕܐܲܥܘܸܠܘ ܒܠܵܐ ܝܲܕܥܬܼܵܐ\nܘܥܵܠܸܒܼ̇ ܫܘܼܒܼܚܵܐ ܕܐܲܝܠܹܝܢ ܕܥܲܙܝܼܘ ܒܐܵܓܼܘܢ ܥܲܡ̈ܠܹܐ. :ܠܦܘܼܬܼ ܨܒܼܝܵܢܵܐ ܡܦܲܠܸܓܼ ܪܸܡܙܵܐ ܛܘܼܒܹ̈ܐ ܘܢܸܓܼܕܹ̈ܐ\nܘܲܠܦܘܼܬܼ ܥܵܘܠܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ ܡܚܲܕܵܐ ܘܲܡܥܝܼܩ܀ :ܘܟܲܕ ܛܵܒܼ ܠܵܐ ܐܝܼܬܼ ܒܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܡܸܕܹܡ ܕܲܒܼܨܝܼܪ\nܐܡܲܪ ܦܵܘܠܘܿܣ ܕܨܡܚܿ ܫܘܼܒܼܚܵܐ ܛܵܒܼ ܡ݂ܢ ܫܘܼܒܼܚܵܐ. :ܒܫܘܼܒܼܚܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܼܬܼܡܲܠܲܠ ܫܪܹܝܢ ܥܸܠ̈ܝܹܐ\nܘܲܒܼܫܘܼܢܵܩܵܐ ܕܠܵܐ ܡܸܬܿܬܲܢܹܐ ܪܡܹܝܢ ܬܲܚܬ̈ܝܹܐ܀ :ܒܐܲܬܼܪܵܐ ܕܢܘܼܗܪܵܐ ܡܕܲܝܪܝܼܢ ܟܹܐܢ̈ܐ ܥܝܼܪܹ̈ܐ ܘܐܢܵܫ̈ܵܐ\nܘܲܒܼܚܸܫܘܿܟܼܵܐ ܫܪܹܝܢ ܥܘ̈ܠܐ ܘܫܹܐܕܹ̈ܐ ܕܐܲܥܘܸܠܘ. :ܒܥܸܢܝܵܢ ܡܲܠܟܵܐ ܫܪܹܝܢ ܩܲܕܿܝܼܫܹ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܥܲܡܹܗ ܒܵܣܿܡܝܼܢ ܒܐܘܼܘܼܠܵܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ܀ :ܒܣܵܡܗܘܿܢ ܫܘܼܒܼܚܵܐ ܗ̄ܘܼ ܕܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܗܲܢܝܼܐܘܼܬܹܗ\nܐܵܦ ܥܸܢܝܵܢܗܘܿܢ ܩܵܠ ܬܵܘܕܝܼܬܼܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܫܘܼܒܼܚܵܐ ܠܒܼܝܼܫܝܼܢ ܘܫܘܼܒܼܚܵܐ ܩܵܥܹܝܿܢ ܩܲܕܝܫܵܐܝܼܬܼ\nܠܗܵܘ̇ ܕܲܒܩܘܕܼܫܹܗ ܨܒܼܵܐ ܕܲܢܫܵܘܬܸܦ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘܗܝ܀ :ܚܵܙܹܝ̇ܢ ܟܹܐܢܹ̈ܐ ܠܟܲܣܝܵܐ ܕܲܟܼܣܹܐ ܘܲܓܼܠܹܐ ܒܫܘܼܒܼܚܹܗ\nܠܵܐ ܡܸܬܼܦܲܠܓܼܝܼܢ ܕܐܲܝܟܲܢ ܚܵܙܹܝ̇ܢ ܟܲܕ ܠܵܐ ܚܵܙܹܝ̇ܢ. :ܒܡܸܬܼܚܙܝܵܢܵܐ ܚܵܙܹܝ̇ܢ ܫܘܼܒܼܚܹܗ ܕܲܓܼܢܝܼܙ ܡܢ݂ ܟܠ\nܘܲܒܼܝܲܕܼ ܓܲܠܝܵܐ ܢܵܚܬܼܵܐ ܚܙܵܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ܀ :ܒܗܲܝܟܲܠ ܦܲܓܼܪܵܐ ܡܩܲܪܒܼܝܼܢ ܕܸܒܼܚܹ̈ܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܠܵܐ ܫܲܠܝܼܛܝܼܢ ܠܡܸܬܼܒܲܩܵܝܘܼ ܒܩܘܕܼܵܫ ܩܘܼܕܼܫܹ̈ܐ.","english":"Again, when his heart is in the treasury of blessings above,\nand according to sin he gives reward to the lovers of sin. Not equal are the thrones of those who did evil without knowledge,\nand the glory of those who toiled in the contest of labors prevails. According to will he distributes the sign of blessings and thrones,\nand according to iniquity and righteousness he makes one and oppresses. And when good is not, in that pleasure there is anything lacking,\nPaul says that good glory has grown from glory. In the great glory that is unspeakable, the high ones are loosed,\nand in the abyss that is unfathomable, the low ones are cast. In the place of light, the wakeful priests and physicians dwell,\nand in the darkness, the evil ones and demons who did evil are loosed. By the command of the king, the saints are loosed spiritually,\nand with him they delight in the festival of the spirit that is indestructible. With the medicine of their glory, which is insatiable, his sweetness,\nalso the sound of their confession without end. Glory is clothed and glory cries out in a holy manner\nto him who in his holiness desired to make them partners in the work of his hands. The priests see the hidden of the hidden and are revealed in his glory,\nnot divided, as they see when they do not see. In the visible they see his glory, which is hidden from all,\nand by means of the revealed, the perception of the vision of their thoughts. In the temple of the body they offer the sacrifices of their thoughts,\nand they are not able to be consumed in the sanctuary of sanctuaries.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܓܲܙܹܐ ܕܛܘܼܒܹ̈ܐ","severity":"info","text":"The phrase 'treasury of blessings' (bēṯ gazzē d-ṭūbē) is a standard Syriac image for the heavenly store of rewards, often linked to the eschatological distribution of merits.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܕܨܡܚܿ ܫܘܼܒܼܚܵܐ ܛܵܒܼ ܡ݂ܢ ܫܘܼܒܼܚܵܐ","severity":"info","text":"The reference to Paul (ܦܵܘܠܘܿܣ) likely alludes to 2 Cor 3:18 or a similar Pauline passage on glory (šūbḥā) growing from glory, though the exact verse is not identified.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܲܬܼܪܵܐ ܕܢܘܼܗܪܵܐ","severity":"info","text":"The contrast between the 'place of light' (ʾaṯrā d-nūhrā) and 'darkness' (ḥeššōḵā) reflects the Syriac tradition of a spatially differentiated afterlife, with the righteous in light and the wicked in darkness.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the afterlife judgment, moving from the punishment of sinners to the reward of the righteous, with a series of antithetical couplets.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܦܘܼܬܼ ܚܘܼܒܵܐ ܝܵܗܸܿܒܼ ܐܲܓܼܪܵܐ ܠܪ̈ܵܚܡܲܝ ܚܘܼܒܵܐ","severity":"caution","text":"The phrase 'according to sin he gives reward to the lovers of sin' is paradoxical; it may mean that the reward is given in proportion to sin (i.e., punishment), or the text may be corrupt.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'according to sin he gives reward to the lovers of sin' is ambiguous: it could mean that sinners receive punishment commensurate with their sin, or that the text is corrupt.","The reference to Paul is not explicit; the exact Pauline source is uncertain."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܩܘܼܕܼܫܵܐ ܦܲܓܼܪܵܐ ܗ̄ܘ݂ ܡܸܬܼܚܲܙܝܵܢܵܐ ܕܪܫܝܼܬܼ ܓܸܢܣܲܢ\nܘܩܘܼܕܼܵܫ ܩܘܼܕܼܫ̈ܐ ܐܲܠܗܘܼܬܼܵܐ ܗ̄ܝ݂ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ܀ :ܘܚܲܕܼ ܗܘ̤ ܩܘܼܕܼܫܵܐ ܘܲܩܕܘܿܫ ܩܘܕܼܫܹ̈ܐ ܒܲܚܕܼܵܝܘܼܬܼܵܐ\nܚܲܕܼ ܐܲܠܵܗܵܐ ܒܗܲܝܟܲܠ ܦܲܓܼܪܵܐ ܕܲܓܼܒܼܵܐ ܠܚܘܼܒܹܿܗ. :ܚܕܼܵܐ ܬܵܘܕܝܼܬܼܵܐ ܡܩܲܪܒܼܝܼܢ ܐܢܵܫ̈ܐ ܘܪ̈ܘܼܚܢ̈ܝܐ\nܠܟܲܣܝܵܐ ܒܓܸܿܠܝܵܐ ܐܵܦ ܠܹܗ ܠܓܲܠܝܐ ܒܥܸܠܲܬܼ ܟܲܣܝܵܐ܀ :ܒܚܲܕܼ ܗ̄ܘ݂ ܚܘܼܒܵܐ ܐܲܣܝܼܪ ܟܠܵܐ ܨܝܕ ܗܵܘ̇ ܕܲܓܼܠܹܐ\nܘܗܘ̤ ܒܐܝܼܬܼܘܼܬܼܵܐ ܚܕܼܵܐ ܡܵܪܘܼܬܼܵܐ ܘܚܲܕܼ ܫܘܼܠܛܵܢܵܐ. :ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܡܲܣܥܸܟ ܬܲܡܲܢ ܟܲܣܝܵܐ ܒܓܠܝܵܐ\nܘܲܒܼܓܲܠܝܘܼܬܹܗ ܕܵܐܹܢ ܟܠܵܐ ܐܲܝܟ ܫܘܼܘܕܵܝܹܗ܀ :ܐܵܦ ܥܲܠ ܗܕܹܵܐ ܓܒ̣ܝܵܗܝ ܡ̣ܢ ܟܠܵܐ ܘܫܲܥܒܸܿܕܼ ܠܹܗ̇ ܟܠ\nܕܢܗܘܘܢ ܚܵܙܹ̇ܝܢ ܡܸܬܿܬܿܕܝܼܵܢܵܢܹ̈ܐ ܠܐܲܝܢܵܐ ܕܕܼܵ ܐܸܢ. :ܣܢܝܼܩܝܼܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܒܢܲܝ̈ ܡܲܠܟܿܘܿܬܐ ܘܲܒܼܢܲܝ̈ ܚܸܫܟܵܐ\nܕܢܸܚܙܘܢ ܡܲܢܘ ܡܦܲܠܸܓܼ ܕܲܫܢܹ̈ܐ ܘܡܲܣܪܲܝ ܢܸܓܼܕܹ̈ܐ܀ :ܒܵܥܹܝ̇ܢ ܗ̄ܘ̣ܵܘ ܬܘܼܒܼ ܕܢܸܚܙܘܢ ܡܸܕܹܡ ܟܡܵܐ ܐܸܢ ܟܣܝܵܐ ܗ̄ܘ̣\nܘܲܕܼܠܵܐ ܡܵܨܝܵܐ ܒܲܝܵܐ ܐܸܢܘܿܢ ܠܦܘܼܬܼ ܪܸܓܲܬܼܗܘܢ. :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܣܥܲܪ ܟܠ ܕܲܣܥܲܪ ܗܵܘ̇ ܡܲܬܼܩܸܢ ܟܠ\nܘܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܚܸܟܼܡܲܬܼ ܚܘܼܒܹܿܗ ܕܲܟܼܡܵܐ ܗ̄ܝ̣ ܘܐܝܟܲܢ܀ :ܬܡܝܼܗ ܬܘܼܩܵܢܹܗ ܘܪܲܒܿ ܚܘܼܕܵܬܹܗ ܘܲܓܼܡܝܼܪ ܚܘܼܒܹܗ\nܘܲܟܼܡܵܐ ܕܢܵܘܪܸܒܼ ܒܨܝܼܪ ܠܫܵܢܲܢ ܡ̣ܢ ܪܲܒܿܘܼܬܹܗ. :ܚܘܼܒܹܿܗ ܚܵܘܝܼ ܒܗܵܝ̇ ܕܲܒܼܪܵܐ ܟܠ ܘܲܡܚܲܕܸܬܼ ܟܠ\nܘܲܡܫܵܘܬܸܦ ܟܠ ܒܥܸܢܝܵܢ ܚܘܼܒܵܐ ܕܐܲܠܵܗܘܼܬܹܗ܀ :ܠܲܚܠܘܿܠ ܚܘܼܒܹܿܗ ܡܙܲܡܸܢ ܩ̇ܪܐ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܗ\nܘܲܡܚܲܕܹܐ ܠܗܘܿܢ ܒܗܵܝ̇ ܡܲܠܟܿܘܼܬܼܵܐ ܕܬܼܘܼܩܵܢ ܪܵܘܡܵܐ.","english":"The holy body is the visible sanctuary of the beginning of the race, and the holy of holies is the invisible divinity. And one is the sanctity and the holy of holies in unity, one God in the temple of the body that loves his love. One confession is offered by men and spiritual ones to the hidden one in the revealed, and also to the revealed one by means of the hidden. By that one love all are bound to the one who is revealed, and he in one essence, one lordship, and one authority. Over all and in all he extends, the hidden one in the revealed, and in his revelation he knows all according to his ordinance. Also over this he chose it from all and subjected all to it, so that those who see might be astonished at the place of this one. For they were perplexed between the kingdoms and the darkness, that they might see how the divider of boundaries and the looser of cords distributes. They wished also to see how much the hidden one is, and whether he is unable to distinguish between them according to their desire. Wisely did he who sets all in order do all that he did, and the wisdom of his love is ineffable, how great it is and where. Wonderful is his ordinance, and great his renewal, and perfect his love, and the more one delves into it, the smaller it becomes in comparison to his greatness. His love is revealed in that which bears all and renews all and makes all participate in the request of the love of his divinity. To the end of his love he calls the sons of his house to the feast, and rejoices them in that kingdom of the ordinance of height.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܕܼܫܵܐ ܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'holy body' (qaddīšā pagrā) likely refers to the eucharistic body of Christ, which Narsai here identifies as the visible sanctuary (haykal) of the race's beginning, i.e., the Church or creation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܕܼܵܫ ܩܘܼܕܼܫ̈ܐ","severity":"info","text":"'Holy of holies' (quddāš quddāšē) is a biblical term (Exod 26:33–34; 1 Kgs 6:16) here applied to the invisible divinity, contrasting with the visible sanctuary of the body.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܣܝܵܐ ܒܓܸܿܠܝܵܐ","severity":"info","text":"The hidden-in-the-revealed (kasyā b-gelyā) is a key Syriac theological motif, often used by Narsai to describe the incarnation and sacramental presence: the divine is concealed within the visible.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܟܼܠ ܡܲܣܥܸܟ","severity":"info","text":"The passage shifts from a series of parallel statements about unity (one sanctity, one God, one confession) to a description of the hidden one's extension 'over all and in all,' marking a rhetorical climax.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼܵܐ ܕܬܼܘܼܩܵܢ ܪܵܘܡܵܐ","severity":"info","text":"The phrase 'kingdom of the ordinance of height' echoes the 'kingdom of heaven' (Matt 3:2; 4:8) but is rephrased with Narsai's characteristic emphasis on divine order (tuqānā) and height (rawmā).","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܵܥܹܝ̇ܢ ܗ̄ܘ̣ܵܘ ܬܘܼܒܼ ܕܢܸܚܙܘܢ","severity":"info","text":"The perplexity of the onlookers ('they wished to see') reflects a common theme in Narsai's homilies: human inability to grasp divine mysteries, a point later taken up by East Syriac commentators.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'beginning of the race' (rēšīt gensā) could refer to Adam, the human race, or the Church; the text does not specify.","The identity of 'the one who is revealed' (hāw d-gelyē) is ambiguous: it may be Christ or the divine essence manifested in the body."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܒܐܲܬܼܪܵܐ ܕܲܠܥܸܠ ܡܦܲܠܸܓܼ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ\nܘܝܵܬ̣ܒܼ̇ ܝܵܗܸ̇ܒܼ ܫܛܵܪ ܚܹܐܪܘܼܬܼܵܐ ܠܲܥܒܼܵܕ ܐܝܼܕܼܵܘ̈ܗܝ܀ :ܥܘܼܬܼܪܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡܝܘ̈ܬܐ ܩܢ̇ܝܢ ܐܢܫ̈ܐ\nܘܲܕܼܠܵܐ ܥܲܡܠܵܐ ܡܕܲܝܪܝܼܢ ܒܐܲܬܼܪܵܐ ܕܪܵܡ ܡ̣ܢ ܚܲܫܹ̈ܐ܀ :ܒܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܢܵܚ̇ܝܼܢ ܐܸܠܦܹ̈ܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܬܘܼܒܼ ܫܵܚ̇ܩܝܼܢ ܓܲܠܠܹ̈ܐ ܕܚܲܫܹ̈ܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ܀ :ܒܚܹܝܠ ܛܲܝܒܿܘܼܬܼܵܐ ܩܢ̇ܝܢ ܚܝܠܐ ܠܡܸܙܡܲܪ ܫܘܼܒܼܚܵܐ\nܠܗܵܘ̇ ܕܲܒܼܚܘܼܒܹܿܗ ܫܵܘܬܸܿܦ ܐܸܢܘܿܢ ܠܲܫܒܼܝܼܚ̈ܵܬܹܗ. :ܬܡ̇ܢ ܫܵܠܡܵܐ ܗܵܝ̇ ܕܟܬܼܝܒܼܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ\nܕܨܲܠܡܵܐ ܗ̄ܘ̣ ܓܲܠܝܵܐ ܕܡܲܟܪܸܙ ܟܲܣܝܵܐ ܒܝܲܕܼ ܓܲܠܝܘܼܬܹܗ܀ :ܬܲܡ̇ܢ ܚܵܙܹܝ̇ܢ ܐ̄ܢܵܫ̈ܐ ܒܐܲܪܥܵܐ ܠܲܟܼܣܹܐ ܡ̣ܢ ܟܠ\nܘܠܵܐ ܬܘܼܒܼ ܫܵܚ̇ܩܝܼܢ ܠܡܸܒܼܥܵܐ ܒܥ̇ܬܼܵܐ ܕܲܣܬܝܼܪ̈ܵܬܼܵܐ. :ܬܲܡ̇ܢ ܡܲܡܠܸܟ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܚܲܕܼ ܨܒܼܝܵܢܵܐ\nܘܠܲܝܬܿ ܕܲܡܥܨܹܐ ܠܦܘܼܬܼ ܦܘܼܪܥܵܢܵܐ ܕܚܘܒܲܬܼ ܚܘܒܐ܀ :ܬܡ̇ܢ ܗܘܹ̇ܝܢ ܥܝܼܪܹ̈ܐ ܘܐܢܫ̈ܐ ܚܲܕܼ ܒܐܘܝܘܼܬܼܵܐ\nܘܒܲܛܸ̇ܠ ܗܪܸܬܼܵܐ ܘܡܵܘܦܹܐ ܚܣܵܡܵܐ ܘܛܵܠܸ̇ܩ ܪܘܼܓܼܙܵܐ. :ܚܘܼܒܵܐ ܘܫܲܝܢܵܐ ܡܲܡܠܸܟ ܥܲܠ ܟܠ ܘܲܡܫܲܥܒܸܿܕ ܟܠ\nܘܚܲܕܼ ܨܒܼܝܵܢܵܐ ܡܕܲܒܲܪ ܟܠܵܐ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ܀ :ܫܲܒܼܛܵܐ ܕܪܘܼܓܼܙܵܐ ܐܲܚܝܼܕ ܟܲܣܝܵܐ ܒܐܝܼܕܲܝ̈ ܓܲܠܝܵܐ\nܘܲܡܕܲܒܲܪܟܿܠ ܠܘܵܬܼ ܟܲܣܝܘܼܬܼܵܐ ܕܒܲܨܠܸܡ ܐ̄ܢܵܫ̈ܐ. :ܠܘܲܥܕܵܐ ܕܐܢܫ̈ܐ ܪܗܛ̇ܝܼܢ ܐܢܵܫ̈ܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܡܵܐ ܕܐܸܬܼܩܸܿܪܲܒܼܘ ܠܲܬܼܪܲܥ ܐܢܫܐ ܦܪܲܥ̣ܘ ܬܵܘܕܝܼܬܼܵܐ܀ :ܐܲܝܟ ܕܲܒܼܨܲܠܡܵܐ ܡܸܬܼܒܲܩܝܢ ܒܹܗ ܒܲܨܠܸܡ ܐܢܵܫܵܐ\nܘܲܒܼܓܲܠܝܘܼܬܹܗ ܚܵܙܹ̇ܝܢ ܚܲܝܠܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ.","english":"In the place above, the wealth of his goodness is distributed, and he sits and gives a writ of freedom to the servants of his hands. The wealth of life, not mortal, is prepared for men, and without toil it is administered in the high place, free from pains. By the power of peace, the thousands of limbs are renewed, and the waves of pains no longer disturb their minds. By the power of grace, a host is prepared to sing praise to him who, through his love, makes them share in his glories. There, that which is written about man is fulfilled: that the image is the visible herald of the hidden, through its visibility. There, men see on earth a covering from everything, and no longer seek to search in the darkness of mysteries. There, one will rules over all and over each one, and there is none who hinders the fulfillment of the debt of love. There, the wakeful and men become one in unity, and strife ceases, and lack yields, and anger vanishes. Love and peace rule over all and enslave all, and one will governs all according to its desire. The scepter of anger is held hidden in the hands of the visible, and it directs all toward the hiddenness that is depicted in men. To the feast of men, men and spiritual beings hasten, and when they have approached the gate of men, they offer thanksgiving. As in the image, man is depicted in it, and through its visibility, the power of the essence of life is seen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܬܼܪܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'wealth of life' (ʿuṯrā d-ḥayyē) echoes a standard Syriac metaphor for eternal blessings, often linked to the paradise or the eschatological reward.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܨܠܸܡ ܐ̄ܢܵܫ̈ܐ","severity":"info","text":"The phrase 'image of men' (b-ṣlem enāšē) likely alludes to Genesis 1:26–27, where humanity is created in God's image, a key theme in Narsai's anthropology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܛܵܪ ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The 'writ of freedom' (šṭār ḥērūṯā) reflects a legal metaphor common in Syriac literature for the liberation of the soul from servitude to sin or death.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܡ̇ܢ","severity":"info","text":"The repeated adverb 'there' (tammān) marks a structural shift to a description of the eschatological state, contrasting with the earlier earthly imagery.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܒܵܐ ܘܫܲܝܢܵܐ","severity":"info","text":"The pairing 'love and peace' (ḥubbā w-šaynā) parallels earlier Syriac liturgical and homiletic traditions, e.g., in Ephrem, as the ruling forces in the restored creation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܠܡܹܐܝܢ ܫܲܝܢܵܐ","severity":"caution","text":"The phrase 'by the power of peace' (b-lmēʾīn šaynā) is textually uncertain; the first word may be corrupt or a rare form, and the sense 'by the power' is inferred from context.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the place above' (atrā d-lʿel) is ambiguous: it may denote heaven, paradise, or the eschatological realm.","The identity of 'the visible' (galyā) and 'the hidden' (kasyā) shifts between Christological and anthropological registers."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܠܵܘ ܠܐܝܼܬܼܘܼܬܼܵܐ ܚܵܙܝܐ ܥܲܝܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ\nܐܸܠܵܐ ܠܨܲܠܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܕܕܼܵܡ̇ܐ ܠܟܲܣܝܵܐ܀ :ܕܕܼܵܡܹ̇ܐ ܐ̣ܡܪܹ̇ܬܼ ܒܪܲܒܿܘܼܬܼ ܕܲܪܓܼܐ ܠܵܘ ܒܲܟܼܝܵܢܵܐ\nܕܠܲܝܬܿ ܒܲܥܒܼܝܼܪܹ̈ܐ ܕܕܼܵܡܹ̇ܐ ܟܝܵܢܹܗ ܠܲܟܼܝܵܢ ܟܲܣܝܵܐ. :ܒܚܘܼܒܵܐ ܐܲܫܘܝ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܕܢܸܬܿܕܲܡܹܐ ܠܹܗ\nܘܲܒܼܛܲܝܒܿܘܼܬܼܵܐ ܩܪ̣ܵܐ ܘܐܲܩܝܼܡܹܗ ܒܕܲܪܓܼܵܐ ܕܲܫܡܹܗ܀ :ܦܘܼܪܣܵܐ ܗ̄ܘ̣ ܗܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܕܠܵܐ ܡܸܬܼܦܲܫܲܩ\nܕܐܲܝܟܲܢ ܝܲܩܲܪ ܕܝܼܠܹܗ ܒܕܼܝܠܹܗ ܚܲܟܿܝܡܵܐܝܼܬܼ. :ܫܟܼ̇ܚܬܼܵܐ ܗ̄ܝ̣ ܗܕܹܐ ܕܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ\nܘܲܨܢܝܼܥܵܐܝܼܬܼ ܐܲܣܪܹܗ ܠܥܵܠܡܵܐ ܒܐܲܠܵܗܘܼܬܹܗ܀ :ܠܹܗ ܬܸܫܒܿܘܿܚܬܼܵܐ ܥܲܠ ܚܸܟܡ̈ܬܹܗ ܕܠܵܐ ܡܸܬܿܕܲܪ̈ܟܵܢ\nܕܐܲܬܼܩܸܢ ܟܠܵܐ ܘܲܡܚܲܕܼܬܼ ܟܠ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ܀","english":"He does not see the essence of non-existence, but the visible image that resembles the hidden one. I said that he resembles in the greatness of rank, not the hidden one, for there are no passing things that resemble his nature, the hidden one. In love he made his servants equal to him, that they might resemble him, and in goodness he called and established him in the rank of his name. This is a divine opportunity that cannot be fathomed, how, according to his own honor, he wisely acts in his own way. This is a discovery of that will which rules over all, and in a humble manner bound the world to his divinity. To him is praise for his incomprehensible wisdom, who established all and renews all in love and mercy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܘ ܠܐܝܼܬܼܘܼܬܼܵܐ ܚܵܙܝܐ ܥܲܝܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ","severity":"info","text":"The phrase 'essence of non-existence' (ܠܐܝܼܬܼܘܼܬܼܵܐ) is paradoxical: it denies being to what is nonetheless described. Narsai likely contrasts the hidden divine essence with its visible manifestation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ","severity":"info","text":"The 'visible image' (ܨܲܠܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ) is a key term: it denotes the perceptible form that mirrors the hidden (ܟܲܣܝܵܐ) divine reality, a common theme in Narsai's theology of revelation.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܚܘܼܒܵܐ ܐܲܫܘܝ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܕܢܸܬܿܕܲܡܹܐ ܠܹܗ","severity":"info","text":"The idea that God makes servants 'equal to him' (ܐܲܫܘܝ) in love reflects the Syriac theological motif of divinization (theosis), where the faithful are elevated to participate in divine attributes without losing their created status.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܼܪܣܵܐ ܗ̄ܘ̣ ܗܵܢܵܐ ܐܲܠܵܗܵܝܵܐ","severity":"info","text":"The passage shifts from describing the divine image to a doxological conclusion, marked by the phrase 'This is a divine opportunity' (ܦܘܼܪܣܵܐ ܐܲܠܵܗܵܝܵܐ), which introduces a reflection on God's incomprehensible wisdom and renewing action.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܹܗ ܬܸܫܒܿܘܿܚܬܼܵܐ","severity":"info","text":"The closing doxology ('To him is praise') is typical of Narsai's homiletic style, echoing liturgical forms used in East Syriac worship. This passage has been cited in studies of Narsai's Christology and eschatology.","cites":[{"key":"ed:dsc-44","label":"source edition: On the Departed and the Resurrection","url":"https://syriaccorpus.org/44"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'him' in 'established him in the rank of his name' is ambiguous: it may be the servant or a Christological figure. The reading taken follows the servant as the object of elevation."],"confidence":"high","notes":[]}]}