{"slug":"dsc-45","id":"syriac:dsc:dsc-45","title":"On Works","title_source":"On Works","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":"2026-11-15T05:27:45Z","cost_usd":0.013345},"source":{"registry_id":"syriac:dsc:dsc-45","work_id":"dsc-45","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/45"},"stats":{"passages":20,"english_words":6035,"coptic_letters":0,"source_letters":13274,"commentary_units":115,"commentary_kinds":8,"derived_notes":1,"ambiguities":39,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"dsc-45","abstract":"On Works is a memrā (metrical homily) by Narsai, a prominent theologian and poet of the Church of the East in the late fifth to early sixth century. Composed in isosyllabic couplets, the work explores themes of divine and human agency, likely in a catechetical or homiletic register. The Syriac text survives in a single East Syriac manuscript (DSC 45) of uncertain provenance, with no variant witnesses. Its limited reception suggests circulation within monastic or scholastic circles. The edition provides no translation or commentary, and the draft English may obscure technical terms. The term 'works' (ܥܒ̈ܕܐ) may carry anti-Messalian polemic, but this context is not flagged.","historical_context":"Narsai flourished in the late fifth to early sixth century CE, primarily active in Nisibis and Edessa, within the Church of the East. This memrā is traditionally assigned to his corpus, but no external witness securely dates it before the sixth-century manuscript tradition. The work survives in a single East Syriac manuscript (DSC 45) of uncertain provenance, with no variant readings from other witnesses, so the edition rests on a unique textual basis. The genre is a memrā, a metrical homily typical of Narsai’s liturgical poetry, composed in isosyllabic couplets. The work is not attested in later liturgical lectionaries or canonical collections, suggesting limited reception primarily within monastic or scholastic circles of the Church of the East. The term 'works' (ܥܒ̈ܕܐ) may carry anti-Messalian polemic, reflecting contemporary debates about ascetic practice and divine agency.","significance":"On Works is significant as a witness to Narsai’s theological and poetic output, particularly his engagement with themes of divine and human agency. The work’s limited manuscript tradition and lack of later liturgical use highlight its circulation in elite monastic or scholastic contexts. The term 'works' may engage with anti-Messalian polemic, linking it to broader debates in East Syriac Christianity. The draft English translation, without commentary, underscores the need for careful philological analysis.","timeline":[{"date":"Late 5th–early 6th c.","event":"Narsai flourishes; composes memrē including On Works."},{"date":"6th c.","event":"Earliest secure manuscript tradition for Narsai’s works."},{"date":"Undated","event":"Single East Syriac manuscript (DSC 45) copied; uncertain provenance."},{"date":"Medieval period","event":"Limited reception; not included in later liturgical lectionaries."},{"date":"Modern","event":"Edition published without translation or commentary; draft English provided."}],"relations":[{"work":"Narsai’s memrē on asceticism","relation":"Shares thematic and stylistic features; part of same corpus.","key":"","label":null,"url":null},{"work":"Syriac anti-Messalian literature","relation":"Possible polemical context for the term 'works'.","key":"","label":null,"url":null},{"work":"Pauline epistles (Romans, 1 Corinthians)","relation":"Echoes language of sin and death, though no direct quotation.","key":"","label":null,"url":null},{"work":"Syriac ascetical literature","relation":"Uses athletic imagery (e.g., 'athlete') common in monastic texts.","key":"","label":null,"url":null},{"work":"East Syriac Christological tradition","relation":"Narsai’s Christology often read through later East Syriac lenses.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of the work."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition."},{"key":"wikipedia:Messalianism","label":"Messalianism","url":"https://en.wikipedia.org/wiki/Euchites","reason":"Possible polemical context."}],"cautions":["The work is traditionally assigned to Narsai, but no external witness securely dates it before the 6th-century manuscript tradition.","The Syriac text survives in a single manuscript (DSC 45) of uncertain provenance; no variant readings are available.","The edition provides no translation or commentary; the draft English may obscure technical theological terms.","The term 'works' (ܥܒ̈ܕܐ) may carry anti-Messalian polemic, but the edition does not flag this context.","Narsai’s Christology is often read through later East Syriac lenses, which may not reflect his original intent."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-15T03:22:14Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/45"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8547"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-45","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":115,"english_words":6035,"source_letters":18477,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā in isosyllabic couplets, typical of Narsai’s liturgical poetry. Its title On Works signals a thematic focus on divine and human agency, likely in a catechetical or homiletic register.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai flourished in the late 5th to early 6th century. This memrā is traditionally assigned to his corpus, but no external witness securely dates it before the 6th-century manuscript tradition.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single East Syriac manuscript (DSC 45) of uncertain provenance. Variant readings from other witnesses are unavailable, so the edition rests on a unique textual basis.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā is not attested in later liturgical lectionaries or canonical collections. Its limited reception suggests it circulated primarily within monastic or scholastic circles of the Church of the East.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary. Readers without Syriac must rely on the draft English, which may obscure technical theological terms (e.g., ܡܠܬܐ for ‘Word’ or ‘reason’).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Narsai’s Christology is often read through later East Syriac lenses. The term ‘works’ (ܥܒ̈ܕܐ) may carry anti-Messalian polemic, but the edition does not flag this context.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"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: 20 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":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-45":{"label":"source edition: On Works","url":"https://syriaccorpus.org/45"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܓܡܝܼܪܘܼܬ ܕܘܼܒܵܪܹ̈ܐ\nܣܗ܀ ܥܲܠ ܓܡܝܼܪܘܼܬ ܕܘܼܒܵܪܹ̈ܐ܀ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܹܫܬܼܝܢ ܘܚܲܡܫܵܐ. ܥܲܠ ܓܡܝܼܪܘܼܬ ܕܘܼܒܵܪ̈ܐ. :ܚܹܕ ܙܵܟܝܵܐ ܙܟܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ ܕܩܛܠܲܬ̤ ܐ̄ܢܵܫܵܐ\nܘܒܙܟܘܬܹܗ ܫܘܬܸܦ ܐ̄ܢܵܫ̈ܐ ܘܫܡܝܢܹ̈ܐ. :ܚܲܕ ܓܲܢܵܒܪܵܐ ܢܦ̣ܩ ܠܲܩܪܵܒܼܵܐ ܠܘܼܩܒܼܵܠ ܒܝܼܫܵܐ\nܘܒܬܟܼܬܘܫܹܗ ܝܠܸܦܘ ܐܪ̈ܥܢܹܐ ܙܢܲܝ̈ ܬܟܬܘܼܫܵܐ. :ܚܲܕ ܐܬܠܝܛܵܐ ܢܚܸܬ ܠܐܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܒܲܠܒܝܼܒܘܼܬܹܗ ܩܢܵܘ ܡܝܘ̈ܬܐ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ. :ܚܲܕ ܐܬܠܝܼܛܵܐ ܢܚܸܡ ܠܐܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܒܲܠܒܝܼܒܘܼܬܹܗ ܩܢܵܘ ܡܝܼܘ̈ܬܐ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ. :ܚܲܕ ܕܲܪܵܪܵܐ ܐܸܚܲܕ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܵܢܐ\nܘܒܼܚܘܡܣܢܹܗ ܚܲܨܘ ܥܦܪܢܹܐ ܪ̈ܥܝܢܲܝܗܘܿܢ. :ܥܲܠ ܟܠ ܘܒܼܟܼܠ ܦܕܿܣ ܥܘܕܪܢܵܐ ܕܡ̣ܢ ܡܵܘܗܲܒܼܬܹܗ\nܘܛܸܒܹ̈ܐ ܘܒܝܼܫ̈ܐ ܙܡܢ ܘܩܪܐ ܠܡܫܬܘܼܬ ܚܘܼܒܹܗ. :ܐܲܝܟ ܓܲܢܒܪܵܐ ܩܥ̣ܵܐ ܒܒܪܝܼܬܼܵܐ ܓܢ̄ܒܵܪ ܚܲܝܠܵܐ\nܕܗܐ ܙܟܐ ܥܠܡܵܐ ܢܩܘܿܡ ܟܠܒܲܪܢܵܫ ܢܕܘܫ ܥܲܠ ܪܸܫܹܗ. :ܩܘܡܘ ܘܐܸܬܼܠܒܲܒܼܘ ܐܪ̈ܥܢܵܝܹܐ ܘܫܡܝܼܢܹ̈ܐ\nܘܣܒܼܘ ܙܟܘܬܵܐ ܒܝܲܕ ܙܟܘܬܼܵܐ ܕܗܘ̤ܬ ܒܐܝܼܕܝ̈. :ܬܵܘ ܢܘܚܘ ܒܲܠܡܹܐܝܢܝ ܠܐܝ̈ܐ ܕܠܐܝܼܘ ܒܥܲܡܵܐ ܕܟܢܫܹܐ\nܘܠܵܐ ܬܫܬܚܩܘܿܢ ܒܹܝܬܼ ܡܚܫܘܼܠܹܐ ܕܪ̈ܓܝܼܓܬܐ. :ܬܵܘ ܣܒܼܘ ܝܪ̈ܬܹܐ ܡܲܪ̈ܗܛܝܟܘܿܢ ܕܒܙܝܼܙܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܐܚܘܕܘ ܢܘ̈ܡܹܐ ܕܚܛܝܦܐ ܗ̄ܘ̣ܵܬ ܡ̣ܢ ܚܝ̈ܟܘܿܢ. ܬܵܘ ܐܬܚܲܦܛܘ ܠܡܸܩܢܐ ܚ̈ܝܹܐ ܪ̈ܘܼܚܢܝܹܐ. ܘܫܘܛܘ ܦܘܼܠܚܢܵܐ ܕܐܪ̈ܥܢܵܝܵܬܐ ܕܠܵܐ ܫܪܝܪ̈ܲܢ. :ܬܵܘ ܐܬܥܝܲܕܘ ܒܗܪܓܵܐ ܕܛܘܼܒܹ̈ܐ ܕܟܼܣܝܹܢ ܒܲܩܢܘܿܡܝ\nܘܣܢܵܘ ܘܫܕܘ ܥܝܼܕ̈ܐ ܣܢ̈ܝܐ ܕܥܒܘܪ̈ܝܬܵܐ. ܫܪܝܼܪ ܘܲܒܼܚܝܼܪ ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܡܸܬܡܠܲܠ ܒܝܼ.","english":"On the Perfection of Conducts\n\nHomily on the Perfection of Conducts. It is his, when it is his, the discourse of the sixty-fifth. On the Perfection of Conducts.\n\nOne victor conquered the sin that slew man, and through his victory he associated men and the heavenly ones. One champion went forth to battle against the evil one, and through his contest the earthly ones learned the contest. One athlete descended to the arena of righteousness, and through his valor he established the dead in good hope. One athlete descended to the arena of righteousness, and through his valor he established the dead in good hope. One ascetic took up the contest with the pious one, and through his zeal he strengthened the earthly ones of their minds. Over all and in every form of help from his gift, he mixed goods and evils and called to the feast of his love. Like a man who cries out in creation, a hero of strength, for behold he has conquered the world, and every man stands and tramples upon his head. Arise and be valiant, earthly ones and heavenly ones, and take victory through the victory that was in my hands. Come, rejoice in my words to the sighs that are not in the people of the sorrowful, and do not be destroyed in the house of the disturbances of the desires. Come, take the inheritances of your courses that were in motion, and seize the signs that were of the sinner from your lives. Come, hasten to acquire spiritual life, and reject the service of earthly things that are not true. Come, be adorned with the thought of the virtues that are hidden in my standing, and remove and cast away the foul habits of the transitory. True and chosen is the kingdom of life that is spoken of here.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܓܡܝܼܪܘܼܬ ܕܘܼܒܵܪܹ̈ܐ","severity":"info","text":"The repeated title and the numbering 'discourse of the sixty-fifth' indicate this is the opening of a homily, likely part of a larger collection of Narsai's metrical discourses.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܘܼܒܵܪܹ̈ܐ","severity":"info","text":"The Syriac term dubbārē (conducts) is a technical ascetical term referring to modes of life or spiritual practices, often in monastic contexts.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܕ ܙܵܟܝܵܐ ܙܟܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ ܕܩܛܠܲܬ̤ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The imagery of a victor conquering sin that 'slew man' echoes Pauline language of sin and death (Romans 5:12; 1 Corinthians 15:21–22), though no direct quotation is present.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܬܠܝܛܵܐ","severity":"info","text":"The term 'athlete' (athlīṭā) is a common metaphor in Syriac ascetical literature for the monk or saint engaged in spiritual combat, drawing on Greco-Roman athletic imagery.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ","severity":"info","text":"The closing reference to the 'kingdom of life' (malkūt ḥayyē) is a distinctive eschatological phrase in Narsai's works, often linked to the heavenly reward for ascetic struggle.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܲܕ ܐܬܠܝܼܛܵܐ ܢܚܸܡ ܠܐܓܼܘܿܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"caution","text":"Lines 5–6 are a near-verbatim repetition of lines 3–4, likely a scribal dittography; the English draft reproduces this duplication without comment.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated lines (5–6) may be a scribal error or an intentional rhetorical repetition; the text does not clarify.","The phrase 'when it is his' (ܟܲܕ ܕܝܼܠܹܗ) in the title is obscure and may be a corruption or a formulaic expression."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܘܲܕܠܵܐ ܦܘܼܠܵܓܼ ܝ̇ܗܒ ܐܓܼܪܵܬ ܠܕܡܗܝܡܢ ܒܝܼ\nܚܹܝܠ ܒܵܪܘܿܝܵܐ ܨܒܼܵܐ ܕܢܲܒܕܸܩ ܚܲܝܠܹܗ ܒܐܝܼܕܹ̈ܝ. ܡܦܪܢܣ ܒܝܼ ܥܘܼܬܪܵܐ ܕܚܘܼܒܹܗ ܠܥ̇ܒܕ ܐܝܼܕܵܘ̈ܗܝ. :ܚܘܒܲܬ ܚܘܼܒܵܐ ܚܝܒܝܼܢ ܠܹܗ ܥܒܵܕܐ ܕܥܒܕ\nܘܝܲܬܝܼܪܐܝܼܬ ܩܢܝ̈ܝ ܡܸܠܬܐ ܕܦܪܘܿܫܘܼܬܼܵܐ. :ܬܵܘ ܡ̈ܠܠܹܐ ܦܪܘܥܘ ܬܘܼܕܝܼܬܼܵܐ ܕܚܝܸܒܝܼܢ ܐ̄ܢܬܘܢ\nܠܚܹܝܠ ܐܝܼܬܼܘܿܬܼܵܐ ܕܐܟܼܪܲܙ ܚܲܝܠܹܗ ܒܩܸܐܪܣܐ ܕܥܒܼܕܬ. ܬܵܘ ܐܸܬܼܒܩܵܘ ܒܢܝܼܫܵܐ ܬܪܝܼܨܵܐ ܕܒܼܪܸܫ ܩܲܝܣܵܐ. ܘܝܲܠܲܦܘ ܕܐܝܟܢ ܚܣܢܐ ܩܸܐܪܣܵܐ ܕܚܫܹ̈ܐ ܘܫܐܕ̈ܐ. :ܚܲܫܹ̈ܐ ܠܙܝܼܢܹ̈ܐ ܐܣܢܝܼܘ ܫܘܼܦܪܵܐ ܕܪܸ̈ܥܝܢܝܟܘܿܢ\nܡܪܘܩܘ ܨܐܘܬܼܵܐ ܕܠܲܙܝܙܘܬܼܟܘܢ ܡ̣ܢ ܠܒܝ̈ܟܘܿܢ. ܫܸܐܕܹ̈ܐ ܛܪ̈ܘܢܹܐ ܚܛܦܘ ܝܪܬܘܼܬܼܵܐ ܕܩܸܢܝܵܢܲܝ̈ܟܘܿܢ:\nܐܩܪܸܒܼܘ ܥܲܡܗܘܿܢ ܘܐܲܚܘܕܘ ܢܘ̈ܡܹܐ ܕܚܲܝܹ̈ܐ ܚܲܕܬܹ̈ܐ. :ܪܘܼܚܢܵܐܝܼܬ ܥܒܕܘ ܬܟܼܬܘܫܵܐ ܥܲܡ ܣܲܢܐܝ̈ܟܘܿܢ\nܒܼܗܘ̇ ܐܸܣܟܝܡܵܐ ܕܐܩܪܸܒܼܘ ܥܡܟܼܘܿܢ ܘܒܲܙܘ ܢܸܟܣܝ̈ܟܿܘܿܢ. :ܠܦܘܼܬ ܩܲܫܝܘܼܬܼܵܐ ܕܚܫܹ̈ܐ ܩܫܝ̈ܐ ܠܒܸܫܘ ܚܘܼܡܣܢܵܐ\nܘܡܲܟܟܼܘ ܐܢܘܿܢ ܕܠܵܐ ܬܬܡܟܟܘܿܢ ܬܚܝܹܬ ܪܸ̈ܓܼܠܲܝܗܘܿܢ. :ܐܲܝܟ ܚܪܥܘܼܬܼܵܐ ܕܫܸܐܪܹ̈ܐ ܨܢܥ̈ܐ ܩܢܹ̇ܘ ܒܘܼܝܢܵܐ\nܕܠܵܐ ܬܸܬ[...]ܒܼܘܢ ܡ̣ܢ ܦܲܘܪ̈ܣܲܝܗܘܿܢ ܐܲܝܟ ܕܒܩܲܕܼܡܵܐ. :ܠܟܼܠܹܗ ܐ̄ܢܵܫܵܐ ܐܠܒܸܫ ܙܲܝܢܵܐ ܕܙܕܝܼܩܘܼܬܼܵܐ\nܕܠܵܐ ܢܸܒܼܪܝܨ ܒܹܗ ܓܹܐܪܵܐ ܫܢܝܼܢܵܐ ܕܐܵܟ̇ܠܩܪܨܵܐ. ܦܓܼܪܵܐ ܘܢܲܦܫܵܐ ܢܸܐܚܕܘܢ ܕܵܪܵܐ ܥܲܡ ܚܘܼܬܚ̈ܬܹܐ. ܘܲܚܠܝܼܨܐܝܼܬ ܢܸܚܢܘܿܢ ܠܢܝܼܫܵܐ ܕܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ. :ܠܢܝܼܫܵܐ ܕܟܸܐܢܸ̈ܐ ܢܸܚܢܘܿܢ ܙܘܥܹ̈ܐ ܘܪܸܓܼܫܝ ܦܓܼܪܵܐ\nܕܢܫܘܘܢ ܐܟܿܚܕ ܠܡܣܒܼ ܐܲܓܼܪܵܐ ܕܠܹܗ ܡܬܚܒܲܠ. :ܙܒܼܢܐ ܗ̄ܘ̣ ܡܟܝܹܠ ܠܡܚܘܝܼܘ ܠܩܪ̈ܒܼܬܢܹܐ\nܙܢܝ̈ ܬܟܬܘܼܫܵܐ ܡܠܝ̈ܝ ܩܐܪܣܵܐ ܕܠܘܼܩܒܼܵܠ ܚܲܫܹ̈ܐ.","english":"and without dispute he gave rewards to those who believed in him.  \nThe power of the Creator desired to display his might in his hands. He spreads forth the wealth of his love to the work of his hands.  \nThe debt of love obligated him to the work he wrought,  \nand especially the subtle words of perfection.  \nCome, words, repay the thanksgiving that is owed  \nto the power of being that proclaimed his might in the arena of creation.  \nCome, be established in the straight path of the head of the tree.  \nAnd learn that like a covering, the arena of sufferings and demons.  \nSufferings for the victors adorned the beauty of your thoughts.  \nPurify the filth of your laziness from your hearts.  \nDemons, deceivers, snatched the inheritance of your sanctity.  \nDraw near with them and take hold of the ropes of new life.  \nSpiritually make a contest with your adversaries  \nin that same form in which you drew near with them and plundered your coverings.  \nAccording to the hardness of sufferings, they put on hard violence  \nand subdued your sign so that you would not be subdued under their feet.  \nLike the madness of frenzied youths, they cried out in lamentation  \nso that you would not be [...] from their appearances as before.  \nFor the whole man put on the armor of righteousness  \nso that the swift arrow of the slanderer would not pierce him.  \nBody and soul together took up the generation with the lower parts.  \nAnd firmly they subdued the evil of the kingdom of life.  \nThe evil of the pains they subdued, the movements and sensations of the body,  \nso that they might together receive the reward that is not corrupted.  \nIt is time, then, to show the battles,  \nthe contests full of the arena against sufferings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܸܐܪܣܐ","severity":"info","text":"The Syriac term qersā (arena) is used repeatedly in this passage (e.g., ܩܸܐܪܣܐ ܕܥܒܼܕܬ, ܩܸܐܪܣܵܐ ܕܚܫܹ̈ܐ ܘܫܐܕ̈ܐ). It evokes the imagery of an athletic or martyrial contest, a key motif in Narsai's ascetical homilies.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܝܡܵܐ","severity":"info","text":"The Greek loanword eskēmā (schema, form, habit) appears in the phrase ܒܼܗܘ̇ ܐܸܣܟܝܡܵܐ (in that same form). It often denotes the monastic habit or a mode of life; here it likely refers to the ascetic discipline or spiritual posture adopted in the contest.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܸ̈ܓܼܠܲܝܗܘܿܢ","severity":"info","text":"The phrase 'subdued under their feet' (ܬܚܝܹܬ ܪܸ̈ܓܼܠܲܝܗܘܿܢ) echoes biblical language of victory and subjugation, e.g., Psalm 110:1 (Peshitta) or the image of Christ treading down evil. Narsai adapts it to the ascetic struggle against demons.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܐܪܣܐ ܕܥܒܼܕܬ","severity":"info","text":"The 'arena of creation' (ܩܸܐܪܣܐ ܕܥܒܼܕܬ) reflects Narsai's cosmological framework: the created world is a stage for spiritual combat. This aligns with the East Syriac ascetical tradition that views the monk as an athlete (athleta) in a cosmic contest.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of the Creator's power and the debt of love to a direct apostrophe ('Come, words...'), then to exhortations addressed to the audience ('purify...', 'draw near...'). This rhetorical movement is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܸܬ[...]ܒܼܘܢ","severity":"caution","text":"The Syriac text has a lacuna: ܬܸܬ[...]ܒܼܘܢ. The English draft supplies 'be [...] from their appearances', but the missing root is uncertain. Possible restorations include ܬܬܚܒܠܘܢ (be corrupted) or ܬܬܙܝܥܘܢ (be moved). The sense is that the audience should not be separated or harmed by the demons' appearances.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna ܬܸܬ[...]ܒܼܘܢ leaves the exact verb uncertain; the reading 'be [...] from their appearances' is a conjecture.","The phrase 'the evil of the kingdom of life' (ܠܢܝܼܫܵܐ ܕܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ) is ambiguous: it may refer to the evil that opposes the kingdom of life, or to a corrupt aspect within that kingdom."],"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":3,"ref":"p3","source":":ܒܓܸܠܝܐ ܢܐܡܲܪ ܥܠܬܹܗ ܕܡܸܐܡܪܵܐ ܕܡܛܝܒܼ ܠܲܢ\nܩܕܵܡ ܫܡܘܥܹ̈ܐ ܕܪܚܡܝܼܢ ܫܡܥܵܐ ܕܪܵܘܚܢܝܵܬܐ. :ܢܗܝܼܪܐܝܼܬ ܢܕܢܲܚ ܨܡܚܵܐ ܕܡܠܲܬܼ ܦܘܡܲܢ\nܠܥܝܼܢ ܪ̈ܘܚܢܹܐ ܕܚܵܙܝܢ ܫܦܝܼܪ ܣܘܼܟܵܠ ܡ̈ܠܐ. :ܕܠܵܐ ܬܚܦܝܼܬܼܵܐ ܢܨܘܿܪ ܬܲܫܥܝܼܬܼܵܐ ܕܪ̈ܲܓܲܬ ܢܦܫܲܢ\nܒܕܦܵܐ ܕܗܘܢܵܐ ܕܝ̇ܕܥ ܠܡܚܵܪ ܒܥܬܝܼܕܥ̈ܬܐ. :ܥܲܠ ܕܘܪܹ̈ܐ ܕܥܬܝܼܪ̈ܬܐ ܒܥ̇ܝܬ ܕܐܡܠܸܠ\nܘܥܲܠ ܬܘܩܢܵܐ ܕܠܐ ܡܸܬܚܒܲܠ ܨ̇ܒܝܬ ܕܐܬܢܹܐ. :ܒܙܟܘܬܼ ܡܲܠܟܐ ܕܙܟܼܵܐ ܒܩܲܝܣܵܐ ܬܗܕܲܬ ܣܲܓܝܼ\nܘܪܓܬܢܝ ܕܐܓܼܠܐ ܥܲܠ ܙܟܘܬܹܗ ܠܥܝܼܢ ܦܲܠܚܵܘ̈ܗܝ. :ܒܐܓܘܿܢ ܥܡ̈ܠܐ ܕܦܠܚ̈ܐ ܕܓܼܒܵܐ ܦܗܵܘ ܚܘܼܫܒܲܝ̈\nܕܥܡܵܐ ܥܲܙܝܼܘ ܠܘܼܩܒܼܵܠ ܩܐܪ̈ܣܹܐ ܕܪ̈ܓܝܼܓܬܼܵܐ. :ܐܘܪܚܵܐ ܕܝܼܠܹܗ ܘܕܒܢܲܝ̈ ܒܲܝܬܹܗ ܚܙܹܝܬ ܕܐܠܝܼܨܵܐ\nܘܐܡ̇ܪܬ ܕܐܸܪܕܹܐ ܐܦܸܢ ܒܡ̈ܠܹܐ ܠܘܵܬܼ ܗܲܠܟ̈ܬܐ. :ܛܘܒܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܫܡܥܸ̇ܬ ܕܲܟܣܹܝܢ ܒܐܲܠܝܼܨܘܼܬܵܗ̇\nܘܐܠܨܢܝ ܪܸܥܝܵܢܝ ܕܐܸܫܡܲܥ ܐܸܢܘܿܢ ܐܦܸܢ ܡܸܫܡܲܥ. :ܡܫܡܲܥ ܫܡ̇ܥܬ ܕܛܒ̣ܐ ܐܘܪܚܵܐ ܕܗܵܕܹܐ ܠܘܝܵܬܼܵܐ\nܘܪܢ̇ܝܬ ܕܕܒܪ ܐܘܬܲܪ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܝܘܼܬܪܵܢܵܗ̇. :ܬܵܘ ܚܙܘܩܹ̈ܐ ܕܪܚܝܼܡܵܐ ܠܗܘܿܢ ܐܘܼܪܚܵܐ ܕܚ̈ܝܹܐ\nܚܙܘܩܘ ܥܲܡ ܫܪܒܲܢ ܣܘܒܼܘ ܣܘܼܟܝܵܐ ܕܚ̈ܝܹܐ ܚܲܕܹܬܹܐ. :ܒܚܘܼܒܐ ܢܫܡܲܥ ܫܲܪܒܵܐ ܕܚ̈ܝܹܐ ܪ̈ܘܚܢܝܹܐ\nܘܒܣܘܟܠܵܐ ܢܨܘܬ ܣܘܼܟܠܵܐ ܕܣܬܝܼܪ̈ܬܵܐ. :ܒܣܲܒܼܪܵܐ ܢܲܫܲܪ ܠܲܕܡܬܡ̈ܠܠܢ ܥܲܠ ܕܥܬܝ̈ܕܵܢ\nܕܐܦܸܢ ܟܣܝ̈ܢ ܠܹܗ ܫܲܪܝܲܪ̈ܢ ܛܵܒܼ ܡ̣ܢ ܫܸܡܫܵܐ. :ܗܵܠܹܝܢ ܐܢܹܝܢ ܬܠܬܼ ܕܡܟܪ̈ܢ ܐܡ̣ܪ ܦܵܘܠܘܿܣ\nܡܵܕܹܝܢ ܫܲܪܝܼܪ ܕܗܢܹܝܢ ܡܨܝ̈ܢ ܒܚܹܝܠ ܟܠܡܸܕܹܡ. :ܥܣܸܩ ܕܘܼܒܪܵܐ ܕܪ̈ܘܚܢܝܬܼܵܐ ܠܦܓܼܪ̈ܢܝܹܐ\nܘܐܲܝܟܵܐ ܕܗܢܹܝܢ ܚܠܝܼ̈ܛܵܢ ܥܲܡܹܗ ܕܠܝܼܠ ܘܡܛܟܣ.","english":"Openly he declares the cause of the discourse that is prepared for the hearers of his love, the hearing of spiritual things. Clearly he sets forth the growth of the word of his mouth for the spiritual ones who see the fair meaning of words. Without concealment he forms the narrative of the passions of his self on the tablet of being, which knows how to discern future things. Concerning the generations of the rich in thought he desired to speak, and concerning the foundation that is indestructible he wished to come. By the victory of the king who conquers with the rod, he renewed many, and my desire to reveal his victory to his workers. In the contest of the labors of the workers of the chosen one, their thoughts shone forth, for the people were strong against the beams of the trembling. The path that is his and of the sons of his house I saw that it is narrow, and I said that I would go also in words to the travelers. I heard blessed gentle ones who are hidden in her narrowness, and my mind was compelled to hear and go also to the hearer. I heard the hearer that the good path leads to the covenant, and I saw that the advantage of the sign leads from her advantage. Come, journeys of the beloved, to the path of life; journey with the tribe, take the meaning of life anew. In love hear the narrative of spiritual life, and in understanding attend to the meaning of hidden things. In hope affirm the things spoken concerning future things, for also hidden from him are true things better than the sun. These three things that the apostle Paul said indicate truly that they are able by the power of everything. The conduct of spiritual things is difficult for the corporeal, and where they are mixed with him of the night and are ordered.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct declaration to a series of first-person reflections, marking a transition from exposition to personal testimony.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܲܫܥܝܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܲܫܥܝܼܬܼܵܐ (tašʿītā) can mean 'narrative' or 'history'; here it likely refers to the structured account of the passions of the self, aligning with Narsai's homiletic style.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to 'the apostle Paul' and 'these three things' likely alludes to 1 Corinthians 13:13 or a similar triad, though the exact verse is not specified in the text.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of 'the king who conquers with the rod' may evoke Christ as victorious king, a common motif in Syriac literature, or refer to a specific typological figure.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'where they are mixed with him of the night' is ambiguous; it may refer to the mixing of spiritual and corporeal elements, but the referent of 'him of the night' is unclear.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king who conquers with the rod' is not explicitly clarified; it may be Christ or a symbolic figure.","The phrase 'him of the night' is obscure and could refer to a demonic or earthly force."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܐܸܦ ܡܚܝܼܒܲܢ ܦܫܩ ܘܓܼܠܝܗܝ ܠܚܲܝܠܵܐ ܕܒܼܗܝܼܢ\nܕܡܨܚ̈ܢ ܚܣܢ̈ܢ ܩܸܐܪܣܵܐ ܕܢܲܦܫܵܐ ܘܕܗܕܡܹ̈ܐ. :ܟܠ ܠܡ ܐܝܕܐ ܕܠܘܬ ܐ̄ܢܫܐ ܥܛܠܐ ܠܡܸܗܘܵܐ\nܠܘܵܬ ܐܠܗܵܐ ܡܨܝܵܐ ܠܡܸܗܘܵܐ ܒܗܲܝܡܢܘܬܼܵܐ. :ܫܸܡܫܵܐ ܗ̄ܝ̣ ܕܲܬܪܝܼܢ ܗܲܝܡܢܘܼܬܵܐ ܠܥܝܢܲܝ̈ ܦܓܼܪܐ\nܬܵܘ ܢܚܙܹܐ ܒܗ̇ ܫܘܼܦܪܵܐ ܦܲܐܝܐ ܕܥܬܝܼ̈ܕܵܬܵܐ. :ܛܵܒܼ ܡ̣ܢ ܫܸܡܫܵܐ ܢܲܗܝܼܪ ܕܠܸܩܵܗܿ ܠܕܚ̇ܐܪ ܒܵܗ̇\nܘܟܲܕ ܥܲܠ ܐܪܥܵܐ ܗ̄ܘ̣ ܚ̇ܙܐ ܕܛܣܝ̈ܢ ܠܥܸܠ ܒܲܫܡܲܝܵܐ. :ܬܗܪܵܐ ܪܲܒܵܐ ܡܠܹܐ ܕܘܒܪܵܐ ܕܗܲܝܡܢܘܼܬܼܵܐ\n:ܬܵܘ ܢܬܗܲܪ ܒܵܗ̇ ܘܢܹܐܠܲܦ ܛܲܟܼܣܵܐ ܕܡܸܬܡܠܲܠ ܒܵܗ̇\n:ܓܲܙ̈ܐ ܣܒܝܼ̈ܣܸܐ ܡܠܹܝܢ ܣܘܼܥܪ̈ܢܹܐ ܕܣܥܘܿܪܘܼܬܵܗ̇\nܢܩܪܘܿܒܼ ܟܠܢܵܫ ܢܸܣܲܒܼ ܡܓܢ ܣܘܼܢܩܵܢ ܚܲܝܵܘ̈ܗܝ. :ܠܲܬܪܲܥ ܒܝܬܗ̇ ܢܨܘܒܼܘܼܢ ܐܦ ܚܲܟܝܼܡܹ̈ܐ\nܘܗܵܐ ܡܬܡܠܝܢ ܣܘܼܢܩܢܲܝܗ̈ܘܿܢ ܕܠܵܐ ܫܘܼܚܵܪܵܐ. :ܬܵܘ ܟܠ ܬܓܼܡܝܼ̈ܢ ܥܲܡ ܟܠ ܡܘܼܫ̈ܚܵܢ ܥܬܲܪܘ ܫܲܘܝܵܐܝܼܬ\nܡ̣ܢ ܒܹܝܬܼ ܓܲܙܵܐ ܕܗܝܡܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܝܲܟ. :ܒܗܝܡܢܘܼܬܼܵܐ ܢܫܡܲܠ ܐܪ̈ܙܹܐ ܕܗܝܡܢܘܼܬܼܵܐ\nܘܲܒܼܬܘܟܼܠܢܵܗ̇ ܢܣܝܼܡ ܬܘܟܠܢܲܢ ܥܲܠ ܕܥ̣ܬܝܕ̈ܢ. :ܒܢܘܼܗܪܵܗ̇ ܢܚܸܙܹܐ ܠܲܕܠܵܐ ܓܠܝ̈ܢ ܠܥܝܢܲܝ̈ ܒܸܣܪܵܐ\nܡܥܢܝ ܡܥܢܝܢܵܗ̇ ܢܥܝܪ ܢܦܫܲܢ ܒܫܒܝܼܚ̈ܬܵܐ. :ܫܘܼܒܚܵܐ ܪܲܒܵܐ ܕܠ̇ܐ ܡܬܡܲܠܲܠ ܡܠܹܐ ܥܸܢܝܵܢܵܗ̇\nܘܫܒܼܝܼܚܐܝܼܬ ܡܫܲܒܚܵܐ ܒܫܘܼܒܼܚܵܐ ܠܪ̈ܚܡܲܝ ܚܘܼܒܵܗ̇. :ܒܗ̇ ܐܫܬܲܒܲܚܘ ܢܒܼܝ̈ܐ ܒܐܪ̈ܙܹܐ ܕܥܬܝܕܬ̈ܐ\nܘܒܵܗ̇ ܐܬܢܨܲܝܘ ܫܠܝܼܚܹ̈ܐ ܒܚܲܝܠܵܐ ܕܓܒܪ̈ܘܼܬܼܵܐ. :ܥܲܠ ܒܢܝܢܗ̇ ܒܢܵܘ ܥܡܠܲܝ̈ܗܘܿܢ ܟܐܢܹ̈ܐ ܘܢܲܟ̈ܦܹܐ\nܘܡܛܵܐ ܪܘܡܵܐ ܕܕܘܒܪ̈ܲܝܗܘܿܢ ܥܕܡܵܐ ܠܪܵܘܡܵܐ. :ܗܢܘܿܢ ܫܪܝܼܘ ܠܡܒܼܢܵܐ ܫܪܵܪܵܐ ܒܥܠܡܵܐ ܪܲܦܝܵܐ\nܘܫܪܝܼܘ ܐ̄ܢܵܫ̈ܐ ܠܡܒܼܢܵܐ ܥܡ̈ܠܹܐ ܥܲܠ ܥܲܡܠܲܝ̈ܗܘܿܢ.","english":"Even the power of the fast he opens and reveals, which restrains the passions of the members of the soul and the body. For every hand that is stretched out towards men is idle, to become towards God it is able to be in faith. The sun is that which kindles faith for the eyes of the body, so that it may see in it the beautiful beauty of the future things. Better than the sun is the light that takes one who looks at it, and while he is on the earth, he sees the hidden things above in the heavens. A great wonder is filled with the conduct of faith: so that he may marvel at it and learn the order that is spoken in it. The hidden treasures are filled with the actions of her doings, and every one who approaches takes from the market of his life. At the gate of her house the wise also knock, and behold, their markets are filled without delay. So all merchants with all measures enrich themselves equally from the treasury of faith that is not exhausted. By faith the mysteries of faith are completed, and by her trust he places his trust upon the future things. By her light he sees the things not revealed to the eyes of the flesh, and by her stirring he is awake and spreads out in glorious things. A great glory that is unspeakable is filled with her abundance, and gloriously she is praised in glory to the lovers of her love. By her the prophets were glorified in the mysteries of the future, and by her the apostles were strengthened in the power of their manliness. Upon her foundation the weary and the afflicted toiled in their labors, and the height of their conduct reached up to the height. They began to seek the truth in the wide world, and men began to seek labors upon their labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܲܝܡܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܗܲܝܡܢܘܼܬܼܵܐ (haymānūṯā) is rendered 'faith' throughout, but in Narsai's usage it often carries the sense of 'true religion' or 'orthodoxy' as a living principle, not merely belief.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܫܵܐ","severity":"info","text":"The comparison of faith to the sun (ܫܸܡܫܵܐ) and then to a superior light reflects a common trope in Syriac ascetical literature, where faith illuminates hidden truths beyond physical sight.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained metaphorical exposition of faith as a source of illumination and treasure, building on the previous narrative of the passions and leading into a description of the prophets and apostles.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܲܙ̈ܐ ܣܒܝܼ̈ܣܸܐ","severity":"info","text":"The image of 'hidden treasures' (ܓܲܙ̈ܐ ܣܒܝܼ̈ܣܸܐ) filled with the actions of faith parallels Narsai's homiletic use of treasure imagery elsewhere, e.g., in memre on the mysteries of the church.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage's emphasis on faith as the foundation for prophets and apostles reflects Narsai's role in the East Syriac tradition, where his works were used in liturgical and catechetical contexts to reinforce orthodox teaching.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains some uncertain readings (e.g., ܡܚܝܼܒܲܢ, possibly a scribal error for ܡܚܝܼܒܲܢ 'power' or a variant form); the translation follows the edition's emendation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܥܲܠ ܫܬܐܣܬܵܗ̇ ܣܡ ܬܘܕܝܼܬܹܗ ܫܡܥܘܿܢ ܟܹܐܦܵܐ\nܘܢܣܲܒܼ ܐܓܼܪܵܐ ܟܠܝܼܠ̇ܐ ܕܛܘܼܒܹ̈ܐ ܕܠܵܐ ܡܸܬܚܒܲܠ. :ܛܘܒܲܝܟ ܫܡܥܘܿܢ ܐܡ̣ܪ ܦܘܡܵܐ ܕܡܠܸܐ ܛܘܼܒܹ̈ܐ\nܕܫܘܼܝܬ ܕܬܐܠܦ ܐ̄ܪܙ ܟܣܝ̈ܬܐ ܡ̣ܢ ܦܘܼܡ ܟܣܝܵܐ. :ܠܵܘ ܠܲܡ ܒܸܣܪܵܐ ܘܲܕܼܡܵܐ ܓܼܠܐ ܠܵܟ ܕܬܲܘܕܹܐ ܫܲܦܝܼܪ\nܐܸܠܵܐ ܐܒܼܵܐ ܕܐܝܼܬ ܠܹܗ ܝܲܠܕܵܐ ܕܕܡ̇ܐ ܠܝܘܼܩܢܹܗ. :ܝܘܩܢܵܐ ܦܐܝ̇ܐ ܕܠܵܐ ܪܘܟܒܼܵܐ ܓܠ̣ܐ ܠܹܗ ܠܫܸܡܥܘܿܢ\n:ܕܢܘܼܕܹܐ ܒܐܒܼܵܐ ܕܐܝܬܼ ܠܹܗ ܝܲܠܕܵܐ ܕܬܪܬܹܝܢ ܕܡ̈ܘܢ\n:ܒܕܡܘܼܬ ܫܡܥܘܿܢ ܢܘܕܐ ܟܠܢܵܫ ܕܡܵܘܕܹܐ ܒܒܼܪܵܐ\nܘܠܵܐ ܢܬܦܠܓܼ ܕܐܝܟܵܢ ܡܠܬܐ ܘܦܓܼܪܵܐ ܐܟ̄ܚܕ. :ܫܠܝܼܚܹ̈ܐ ܒܚܘܒܵܐ ܩܲܒܠܘ ܘܲܫܠܸܡܘ ܠܗ̇ܝ ܕܐܣܬܥܪܲܬ̤\nܕܡܠܬܼܵܐ ܒܦܓܼܪܐ ܥܡ̣ܪ ܨܒܝܢܹܗ ܠܦܘܼܪܩܵܢ ܚܲܝܲܝ̈ܢ. :ܡܛܠ ܚܲܝ̈ܢ ܥܡ̇ܪ ܨܒܝܢܹܗ ܒܦܓܼܪܐ ܕܡܫܲܢ\nܘܚܲܪܲܪ ܚܲܝܲܝ̈ܢ ܡ̣ܢ ܥܲܒܼܕܘܼܬܼܵܐ ܕܒܝܼܫܵܐ ܘܡܵܘܬܼܵܐ. :ܒܚܫ̈ܐ ܓܡܪܗ̇ ܠܗ̇ܝ ܕܗܘ̤ܵܐ ܠܲܢ ܥܠܲܬܼ ܚܲܝܹ̈ܐ\nܒܚܲܫܹ̈ܐ ܡܕܝܹܢ ܒܓܼܡܘܿܪ ܪܗܛܵܐ ܕܕܘܒܵܪ ܚܲܝܹ̈ܢ. :ܡܢܹܗ ܢܐܠܲܦ ܒܐܲܝܠܹܝܢ ܚܫܹ̈ܐ ܫܩ݂ܲܠ ܙܟܘܬܼܵܐ\nܘܐܝܟܵܢ ܐܩܠܝܼ ܥܲܠ ܚܘܬܚ̈ܬܹܐ ܕܪ̈ܓܝܼܓܼܵܬܼܵܐ. :ܡ̣ܢ ܟܪ̈ܘܙܵܘܗܝ ܢܫܡܲܥ ܥܲܡܠܹܗ ܘܚܘܼܡܣܵܢ ܢܲܦܫܹܗ\nܕܐܲܝܠܹܝܢ ܥܡܠ̈ܐ ܨܵܪ ܒܩܢܘܿܡܹܗ ܩܕܲܡ ܥܡܠܲܝ̈ܗܘܿܢ. :ܗܢܘܿܢ ܢܬܢܘܿܢ ܐܦ ܥܲܠ ܕܘܡܝܵܐ ܕܕܘܒܪ̈ܝܗܘܿܢ\nܕܐܝܟܵܢ ܥܲܙܝܼܘ ܠܘܩܒܼܵܠ ܚܫܹ̈ܐ ܒܲܩܢܘܡܲܝ̈ܗܘܿܢ. ܒܦܕܼܪܐ ܐܩܪܸܒܼܘ ܥܲܡ ܚܘܬܚ̈ܬܹܐ ܕܪܓܲܬܼ ܒܸܣܪܵܐ. ܘܒܪܥܝܢܵܐ ܐܚܲܕܘ ܕܲܪܵܐ ܥܲܡ ܙܘܿܥܹܝ̈ܗܘܿܢ. :ܒܚܫܘܿܫܘ̈ܬܐ ܚܣܲܢܘ ܠܥܝܼܪ̈ܐ ܕܚܫܘܿܫܘܼܬܼܵܐ\nܘܒܪܝܼܗܘܼܬܼܵܐ ܐܩܢܝܼܘ ܚܲܝܠܵܐ ܠܡܝܘܬܘܼܬܼܵܐ. :ܒܐܘܟܼܠܵܐ ܐܘܟܸܠܘ ܐܡ̣ܠܵܐ ܕܪܘܚܵܐ ܠܪܸܥܝܵܢܝܗܘܿܢ\nܘܒܝܲܕ ܫܢܬܐ ܪܕܦ̣ܘ ܩܘܛܥܵܐ ܡ̣ܢ ܡܲܕܥܲܝ̈ܗܘܿܢ.","english":"Upon its foundation he placed his confession, Simon the rock, and he took the reward, the crown of virtues that cannot be destroyed. Blessed are you, Simon, said the mouth full of virtues, who was worthy to learn the hidden mysteries from the hidden mouth. Not flesh and blood revealed to you to confess well, but a father who has a son who resembles his nature. A fitting nature without mixture was revealed to Simon, that he might confess a father who has a son of two natures. In the likeness of Simon, every one who confesses the Son confesses, and is not divided as to where the Word and the body are together. The apostles received in love and handed on that which was accomplished, that the Word dwelt in a body by his will for our salvation. For the sake of our life, his will dwelt in a body that suffers, and he freed our life from the servitude of evil and death. By sufferings he perfected that which was for us the cause of life, by sufferings he completed the course of the conduct of life. From him he taught among those sufferings he took victory, and how he trod upon the thorns of the paths. From his heralds he heard his labor and his self-restraint, of those labors he formed in his person before their labors. He also showed the likeness of their conduct, how they were strong against sufferings in their persons. In the flesh they drew near to the thorns of the path of the flesh, and in the mind they held the contest with its movements. By perceptions they restrained the watchers of perception, and by health they gave strength to mortality. By food they fed the fullness of the spirit to their thoughts, and by drink they drove away the cut from their minds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The Syriac word kēpā (rock) is a standard epithet for the apostle Simon Peter, derived from the Aramaic original of his name. Narsai here plays on the double meaning of the name as both a personal identifier and a symbol of stability.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܼܵܐ ܕܐܝܼܬ ܠܹܗ ܝܲܠܕܵܐ ܕܕܡ̇ܐ ܠܝܘܼܩܢܹܗ","severity":"info","text":"The phrase 'a father who has a son who resembles his nature' echoes the Nicene language of consubstantiality (homoousios), a key term in the Christological debates of the 4th–5th centuries. Narsai uses it to affirm the Son’s full divinity without mixture.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܬܪܬܹܝܢ ܕܡ̈ܘܢ","severity":"info","text":"The phrase 'son of two natures' (bar d-tartēn dmōt) reflects the dyophysite Christology of the Church of the East, which Narsai championed. It asserts that Christ has two distinct natures (divine and human) united in one person, against miaphysite positions.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܫ̈ܐ ... ܒܚܲܫܹ̈ܐ","severity":"info","text":"The repetition of 'by sufferings' (b-ḥaššē) at the start of two consecutive lines creates a rhetorical parallel that emphasizes Christ’s salvific suffering as the means of perfecting the cause of life and completing the course of conduct.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܦܕܼܪܐ ... ܘܒܪܥܝܢܵܐ","severity":"info","text":"The contrast between 'in the flesh' (b-pagrā) and 'in the mind' (b-reʿyānā) mirrors a common ascetic dualism in Syriac literature, where bodily engagement with passions is opposed to mental contest. Narsai applies this to the apostles’ struggle against sensory temptations.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܬܪܬܹܝܢ ܕܡ̈ܘܢ' (son of two natures) could be read as a direct Christological formula or as a looser description of Christ’s dual constitution; the context supports the technical dyophysite reading.","The identity of 'the hidden mouth' (ܦܘܼܡ ܟܣܝܵܐ) is ambiguous: it may refer to Christ, to a divine source of revelation, or to a teacher; the parallel with Simon Peter suggests a Christological reference."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܒܹܗ ܒܟܼܝܢܵܐ ܙܟܼܘ ܠܟܼܝܢܵܐ ܘܲܠܚܘܼܬܚܵܬܵܘ̈\nܘܟܲܕ ܒܹܗ ܐܢܘܿܢ ܗܘ̤ܵܘ ܐܲܝܟ ܐ̄ܢܵܫ̈ܐ ܕܠܵܘ ܐܸܢܘܿܢ. :ܫܡ̣ܥܘ ܕܥܬܝܼܕܝܼܢ ܠܡܸܗܘܵܐ ܒܚ̈ܝܹܐ ܠܵܐ ܡܵܝܘ̈ܬܼܵܐ\nܘܐܫܝܼܛܘ ܐܸܢܘܿܢ ܠܚܲ̈ܝܹܐ ܕܙܒܼܢܵܐ ܐܲܝܟ ܠܵܐ ܚܲܝܹ̈ܐ. :ܚ̣ܙܵܘ ܕܐܬܚܕܲܬܘ ܐ̄ܪܙܢܵܐܝܼܬ ܒܡܲܥܡܘܿܕܝܼܬܼܵܐ\nܘܲܠܒܸܫܘ ܕܘܡܝܵܐ ܕܪ̈ܘܚܢܝܵܬܐ ܥܲܠ ܪ̈ܓܫܲܝܗܘܿܢ. :ܚܙ̣ܵܘ ܕܩܪܸܒܼ ܠܹܗ ܙܒܲܢ ܦܘܪܥܢܵܐ ܕܐܓܘܢܝ̈ܗܘܿܢ\nܘܩܕܡܘ ܨܪܘܼܗ̇ ܠܗ̇ܝ ܕܥܬܼܝܕܵܐ ܥܲܕܠܵܐ ܬܸܗܘܹܐ. :ܥܠܡܵܐ ܕܥܬܝܼܕ ܨܵܪܘ ܫܪܝܼܪܹ̈ܐ ܒܕܘܼܒܵܪ̈ܲܝܗܘܿܢ\nܘܒܼܕܡܘܼܬ ܨܲܠܡܵܐ ܣܡܘܼܗܝ ܒܐܪܵܥܵܐ ܩܕܼܵܡ ܚܙ̈ܝܹܐ. :ܐܲܝܟ ܣܡܡܢܹ̈ܐ ܡܕܟܼܘ ܥܲܡܠܹ̈ܐ ܕܟܼܠ ܐܸܣܟܹܝܡܝܼ̈ܢ\nܘܒܓܚ̈ܬܐ ܪܫܡܘ ܬܚܘܝܼܬܵܐ ܕܣܬܝܼܪ݁ܬܼܵܐ. :ܒܨܘܡܵܐ ܚܵܘܝܼܘ ܕܕܠܵܐ ܐܘܼܟܼܠܵܐ ܚ̇ܝܐ ܦܓܼܪܵܐ\nܘܒܨܠܘ̈ܬܐ ܕܒܼܪܘܼܚ ܗܘ̇ܐ ܥܢܵܝܵܐ ܕܢܲܦܫܵܐ. :ܒܫܲܗܪܵܐ ܐܠܸܦܘ ܕܠܵܐ ܬܘܼܒܼ ܕܡ̇ܟ ܟܝܵܢ ܡܵܝܘ̈ܬܐ\nܘܒܙܡܝܼܪ̈ܬܵܐ ܕܕܠܵܐ ܩܘܛܵܥ ܙܡ̇ܪ ܫܘܒܼܚܵܐ. :ܒܫܝܛܘܼ ܢܟܣܹ̈ܐ ܒܕܸܩܘ ܥܘܼܬܪܵܐ ܕܟܼܣܹܐ ܒܪܘܡܵܐ\nܘܒܨܥܝܼܪ݁ܬܵܐ ܕܪܫ̣ܘ ܡܲܪܕܝܼܬܼܵܐ ܠܘܬܼ ܕܲܫܒܝܼ̈ܚܵܢ. :ܨܡ̣ܘ ܡ̣ܢ ܠܲܚܡܵܐ ܠܵܘ ܕܣܢܹܐ ܗ̄ܘ̣ܵܐ ܐܘܟܼܠܵܐ ܕܡܸܢܹܗ\nܐܸܠܐ ܕܢܸܚܢܘܢ ܠܗ̇ܘ ܕܘܒܪܵܐ ܕܕܠܵܐ ܐܘܼܟܼܠܵܐ. :ܫܒܲܩܘ ܙܘܘܓܹܐ ܠܵܘ ܕܛܡܐ ܗ̄ܘ̣ܵܐ ܢܩܦܐ ܕܥܡܹܗ\nܐܸܠܵܐ ܕܢܗܘܘܿܢ ܐܲܝܟ ܕܥܬܼܝܼܕܝܼܢ ܠܡܸܗܘܵܐ ܬܲܡ̇ܢ. :ܫܛܘ ܠܥܢܝܢܵܐ ܠܵܘ ܟܕ ܪܡ̇ܝܢ ܡ̣ܢ ܣܘܼܢܩܵܢܵܐ\nܐܠܵܐ ܕܢܫܘܘܿܢ ܠܡܬܒܣܡܘܼ ܒܲܕܼ ܠܵܐ ܫܘܼܠܵܡ. :ܟܒܸܫܘ ܚ̇ܫܵܐ ܒܥܪܝܼܪ̈ܝܹܐ ܕܦܓܪܵܐ ܘܢܲܦܫܵܐ\nܟܲܕ ܐܝܬܝܗܘܿܢ ܦܓܼܪ̈ܢܵܝܹܐ ܘܢܲܦܫܢܝܹ̈ܐ. :ܣܢܵܘ ܥܸܢܝܵܢܵܐ ܕܐܪ̈ܥܢܝܵܬܐ ܟܲܕ ܐܲܪ̈ܥܵܢܝܵܢ\nܘܪܚܸܡܘ ܗܪ̈ܓܹܐ ܕܪ̈ܘܚܢܝܵܬܐ ܟܲܕ ܪܚܝܼܩܝܼܢ.","english":"in the contest he conquered the contest and the crowns of virtues, and while he was in it he was as one who is not. Simon, who was destined to be in life without death, and they spread life of the contest as if not life. They saw that the mysteries were renewed mystically in baptism, and they put on the likeness of spiritual things over their senses. They saw that the time of the reward of their struggles had drawn near, and they anticipated and shaped that which is destined to be justly. The world that is destined they shaped, the true ones by their conduct, and in the form of an image they placed it on the earth before the living. Like seals they purified the labors of all the ascetic disciplines, and with laughter they marked the sign of the hidden mystery. By fasting they showed that without food the body lives, and by prayers that in the spirit there is a help for the soul. By vigil they learned that without sleep the mortal nature does not rest, and by hymns that without ceasing praise sings. By poverty they examined the wealth that is hidden in height, and by humility they depicted discipline towards the glorious. They fasted from bread, not because the food from it was satiating, but because they rejected that conduct which is without food. They left unions, not because the bond with it was defiled, but because they became as those destined to be there. They rejected pleasure, not when they were cast down from delights, but because they showed that they would delight in that which has no end. They subdued the pain of the members of body and soul, while they were both bodily and spiritual. They bore the burden of earthly things while they were earthly, and they loved the thoughts of spiritual things while they were distant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܹܗ ܒܟܼܝܢܵܐ ܙܟܼܘ ܠܟܼܝܢܵܐ","severity":"info","text":"The opening line plays on the Syriac root ܟܼܝܢ (contest), using the same word for both the arena and the victory, a rhetorical figure typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܙܢܵܐܝܼܬ","severity":"info","text":"The adverb ܐ̄ܪܙܢܵܐܝܼܬ (mystically) derives from ܐ̄ܪܙ (mystery), a key term in Narsai's sacramental theology, here linking baptism to the renewal of hidden truths.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܲܥܡܘܿܕܝܼܬܼܵܐ","severity":"info","text":"The reference to baptism (ܡܲܥܡܘܿܕܝܼܬܼܵܐ) echoes New Testament passages such as Matthew 3:13–17 and Romans 6:3–4, where baptism is a mystical renewal and a type of Christ's death and resurrection.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܡܡܢܹ̈ܐ","severity":"info","text":"The term ܣܡܡܢܹ̈ܐ (seals) refers to the ascetic practice of imprinting the body with marks of discipline, a common motif in Syriac monastic literature symbolizing spiritual ownership and purity.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܘܡܵܐ ... ܒܨܠܘ̈ܬܐ ... ܒܫܲܗܪܵܐ ... ܒܙܡܝܼܪ̈ܬܵܐ","severity":"info","text":"The passage employs a series of parallel clauses beginning with ܒ (by) to list ascetic practices (fasting, prayers, vigil, hymns), a rhetorical device that structures the description of monastic life.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܠܚܘܼܬܚܵܬܵܘ̈","severity":"caution","text":"The Syriac phrase ܘܲܠܚܘܼܬܚܵܬܵܘ̈ (and the crowns of virtues) is textually uncertain; the reading follows the edition but may reflect a scribal error or variant in the manuscript tradition.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܠܚܘܼܬܚܵܬܵܘ̈' is ambiguous; it could be read as 'and the crowns of virtues' or as a corruption of 'and the virtues of the crowns'.","The identity of 'Simon' is ambiguous; it may refer to Simon Peter or to a monastic figure named Simon, though the context of contest and baptism suggests Peter."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܥܒ̣ܕ ܬܟܬܘܫܵܐ ܥܲܡ ܟܠ ܚܫܝܼ̈ܢ ܕܟܣܹܝܢ ܘܓܼܠܹܝܢ\nܘܠܵܐ ܐܬܪܦܝܼܘ ܡ̣ܢ ܬܘܟܼܠܢܵܐ ܕܥܬܼܝܼܪ̈ܬܵܐ. :ܫܝܢܘ ܚܡܬܐ ܡܟܟܘ ܚܘܬܪܐ ܣܚܦܘ ܠܚܣܡܵܐ\nܘܠܐ ܐܦܣܘ ܠܹܗ ܠܚܲܨܪܵܐ ܕܢܪܗܲܛ ܐܲܝܟ ܨܒܝܢܹܗ. :ܦܓܘ̈ܕܐ ܢܟܦܹܐ ܐܪܡܝܼܘ ܢܟܦܹ̈ܐ ܒܪܓܲܬܼ ܦܓܼܪܵܐ\nܘܟܲܕ ܩܠܝܼܠܵܐ ܗ̄ܝ݂ ܥܲܒܼܕܘܗ̇ ܕܬܸܪܗܲܛ ܡܲܬܝܼܢܵܐܝܼܬ. :ܡܝ̈ܐ ܟܢܝܼܪܹ̈ܐ ܪܣܘ ܥܲܠ ܢܘܼܪܵܐ ܕܒܗܕܵܡܹ̈ܐ\nܘܲܫܗܵܐ ܥܘܼܙܵܗ̇ ܘܠܵܐ ܐܬܟܬܫܲܬ̤ ܐܲܝܟ ܕܡܥܕܵܐ. :ܐܲܝܟ ܕܥܲܠ ܪ̈ܟܼܫܐ ܪܟܸܒܘ ܙܘܥܲܝ̈ܗܘܿܢ ܥܲܠ ܪ̈ܓܫܲܝܗܘܿܢ\nܘܛܟܸܣܘ ܪܗܛܵܐ ܕܟܼܠܗ̇ ܐ̄ܢܵܫܐ ܕܠܵܐ ܢܸܬܕܘܕ. :ܩܐܡܵܐ ܕܫܝܢܵܐ ܐܪܡܝܼܘ ܒܦܘܼܡܵܐ ܣܘܣܝܵܐ ܕܡ̈ܠܹܐ\nܘܪܸܟܫܲܬ̤ ܢܦܫܵܐ ܐܲܝܟ ܗܸܢܝܘܟܵܐ ܠܥܸܠ ܡ̣ܢ ܚܨܹܗ. :ܠܥܝܢܹ̈ܐ ܒܛܟܼܣܵܐ ܝܗܒܼܘ ܕܢܚܘܪ̈ܢ ܒܲܕܡܬ ܚܙ̈ܝܢ\nܘܠܐܕܼܢܹ̈ܐ ܒܟܝܠܵܐ ܐܦܣܘ ܫܸܡܥܵܐ ܕܲܟܼܡܐ ܢܥܘܠ. :ܠܐܝܼܕܐ ܐܠܦܘܼܗ̇ ܕܬܙܪܘܿܥ ܙܲܪ̈ܥܹܐ ܕܙܕܝܼܩܘܼܬܼܵܐ\nܘܬܟܢܸܫ ܠܗ̇ ܦܐܪܹ̈ܐ ܕܫܘܒܼܚܵܐ ܒܝܲܕܼ ܙܕܩ̈ܬܵܗ̇. :ܠܪܓܼܠܐ ܕܪܫܘܼܗ̇ ܕܬܪܕܹܐ ܒܐܘܼܪܚܵܐ ܕܠܘܵܬ ܐ̄ܢܵܫܵܐ\nܘܬܸܣܥܘܿܪ ܐܢܘܿܢ ܒܝܲܕܼ ܕܘܼܪ̈ܘܬܼܵܐ ܪ̈ܘܚܢܝܵܬܼܵܐ. :ܠܟܠܹܗ ܦܓܹܪܐ ܕܟܢܘ ܐ̄ܢܵܫܝ̈ܐ ܒܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ\nܘܐܥܢܝܼܘ ܚܲܝܵܘ̈ܗܝ ܒܥܢܝܵܢ ܚܲܝܹ̈ܐ ܕܢܘܟܪ̈ܝܝܼܢ ܠܹܗ. :ܠܟܼܠܹܗ ܟܝܢܵܐ ܥ̣ܨܘ ܕܢܕܡܹܐ ܒܕܠܵܐ ܟܝܢܹܗ\nܘܐܪܦܝܼ ܕܝܼܠܹܗ ܘܫܲܪܝܼ ܡܕܲܡܹܐ ܒܲܕܠܵܐ ܕܝܼܠܹܗ. ܟܝܵܢܹܗ ܕܦܓܼܪܵܐ ܒܦܓܼܪ̈ܢܝܵܬܐ ܗ̇ܪܓ ܟܠܫܵܥ\nܘܗܸܢܘܿܢ ܥܲܒܼܘܼܗܝ ܕܢܛܥܹܐ ܕܝܼܠܹܗ ܘܢܗܪܘܿܓܼ ܒܕܪܘܼܚ. :ܟܝܢܵܐ ܕܢܲܦܫܵܐ ܟܝܢܝ̈ܬܐ ܡܥܕ ܡܬܪܥܹܐ\nܘܗܢܘܿܢ ܫܲܚܠܸܦܘ ܥܢܝܵܢ ܢܦܫܵܐ ܠܘܬ ܕܫܒܝܼܚܵܢ. :ܬܗܪܵܐ ܪܲܒܵܐ ܚܘܝܼܘ ܒܐܪܥܵܐ ܐ̄ܢܵܫ̈ܐ ܠܐܢ̄ܫ̈ܐ\nܕܒܦܓܪ̈ܝܗܘܿܢ ܥܒܲܕܘ ܬܟܬܘܫܵܐ ܥܲܡ ܦܓܼܪ̈ܲܝܗܘܿܢ.","english":"He made a contest with all the hidden and revealed passions, and they did not slacken from the hope of the rich ones. They quenched anger, subdued pride, overthrew envy, and did not cut off the course of his running according to his will. The commands of the rocks cast stones at the desire of the body, and although it was small, they made it run swiftly. Bitter waters rushed upon the mountain of the members, and its strength was shaken, but it was not stirred as usual. As if upon horses, they mounted their movements upon their senses, and they arranged the running of the whole contest without confusion. They placed the bit of silence in the mouth of the steed of words, and the chariot of the soul ran like a thought above its middle. To the weary they gave rest in order, to the watchers they gave vision in the likeness of the seen, and to the hearers they extended hearing of the pure and just sound. They taught the hand to sow seeds of righteousness and to gather fruits of glory by its alms. They instructed the foot to tread the path toward the contest and to seek the contest by spiritual virtues. They purified the whole body of human passions by the work of life, and they adorned his life with the adornment of life that is foreign to him. They bound the whole nature that resembles his nature, and he let go of his own and began to resemble that which is not his. The nature of the body in bodily things rages every hour, and they became for him a wall against his own error and a rampart against the spirit. The nature of the soul naturally rages at times, and they changed the course of the soul toward the glorious. They showed a great wonder in the land of humans to humans, that in their bodies they made a contest with their bodies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܟܬܘܫܵܐ","severity":"info","text":"The noun ܬܟܬܘܫܵܐ (taktūšā) denotes a contest or struggle, often with ascetic or spiritual overtones. Here it frames the body's battle against passions as an athletic or military contest.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܢܵܐ","severity":"info","text":"The term ܟܝܢܵܐ (kyānā) means 'nature' and is used twice in this passage to contrast bodily nature (which rages in material things) with the nature of the soul (which can be redirected toward the glorious).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of mounting movements upon senses 'as if upon horses' and placing a bit of silence in the mouth of the steed of words draws on the common Syriac trope of the soul as a charioteer controlling the passions, echoing Platonic and Patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained series of parallel clauses describing the ascetic's victory over bodily passions, culminating in a chiastic contrast between bodily nature and soul nature, before closing with the wonder of the contest in the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'they bound the whole nature that resembles his nature, and he let go of his own and began to resemble that which is not his' parallels earlier ascetic renunciation motifs in Narsai's homilies, where the saint abandons natural inclinations for spiritual ones.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܣܹܝܢ ܘܓܼܠܹܝܢ","severity":"caution","text":"The phrase 'hidden and revealed passions' (ܟܣܹܝܢ ܘܓܼܠܹܝܢ) may be a hendiadys or a deliberate pairing; the Syriac allows both a literal reading (concealed vs. manifest passions) and a metaphorical one (inner vs. outer temptations).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rich ones' (ܥܬܼܝܼܪ̈ܬܵܐ) in line 2 is ambiguous: it may refer to spiritual riches (virtues) or to wealthy patrons; the context of hope suggests spiritual riches.","The phrase 'the commands of the rocks cast stones' (ܦܓܘ̈ܕܐ ܢܟܦܹܐ ܐܪܡܝܼܘ ܢܟܦܹ̈ܐ) is obscure; it may be a metaphor for harsh ascetic disciplines imposed by monastic rules."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐܘܪܚܵܐ ܚܲܕܬܼܵܐ ܕܪܫܘ ܒܲܒܼܪܝܼܬܼܵܐ ܒܢܲܝ̈ ܕܚܝܼܚܵܐ\nܕܐܚܲܕܘ ܕܲܪܐ ܥܲܡ ܩܘ̈ܠܥܹܐ ܕܗܕܡܲܝ̈ܗܘܿܢ. :ܕܠܵܐ ܒܥܝܕܵܐ ܣܥ̣̇ܘ ܡܝܘ̈ܬܹܐ ܒܡܵܝܘܿܬܘܼܬܼܵܐ\nܕܨܪܘ ܚܘܕܬܵܐ ܟܲܕ ܐܣܝܼܪܝܢ ܒܚܒܠܲܝ̈ ܡܵܘܬܼܵܐ. :ܡܢܘܼ ܡ̣ܢ ܡܬܘܡ ܚ̣ܙܵܐ ܗܕܡܹ̈ܐ ܡܸܬܚܒܠܢܹ̈ܐ\nܕܥܒܼܕܝܼܢ ܩܐܪܣܵܐ ܥܲܡ ܚܲܫܝ̈ܘܿܢ ܚܫܘܿܫܵܐܝܼܬ. :ܡ̇ܢ ܐܬܒܩܝܼ ܒܙܘ̈ܥܹܐ ܢܣܝܼ̈ܣܹܐ ܘܡܨܛܠܝܢܹ̈ܐ\nܕܐܚܕܝܼܢ ܕܲܪܵܐ ܥܲܡ ܫܘܼܚܠܦܹ̈ܐ ܪ̈ܦܝܐ ܕܒܼܗܘܿܢ. :ܠܡ̇ܢ ܐܬܝܼܗܒܲܬ̤ ܓܲܢܒܵܪܘܼܬܼܵܐ ܐܲܝܟ ܕܠܐ̄ܢܵܫܵܐ\nܕܟܲܕ ܚܲܝܵܒܝܹܢ ܫܩܲܠ̣ܘ ܙܟܘܼܬܐ ܕܠܵܐ ܡܙܕܟܝܵܐ. :ܐ̄ܢܫܐ ܐ̄ܢܫܐ ܗ̄ܘ̣ ܟܡ̣ܵܐ ܐܸܢ ܙܟ̇ܐ ܒܲܕܠܵܐ ܕܝܼܠܹܗ\nܘܗܢܵܘ ܬܗܪܵܐ ܕܙܟ̇ܐ ܒܲܐܚ̄ܪܹܝܢ ܐܲܝܟ ܕܒܕܝܼܠܹܗ. :ܚܕܬܵܐ ܓܕܫܬ̤ ܠܒܢܲܝ̈ ܐܵܕܵܡ ܐܕܡܬܼܵܐ ܕܐܪܥܵܐ\nܘܫܚܠܸܦܘ ܥܲܦܪܵܐ ܒܕܘܼܒܪ̈ܝܗܘܿܢ ܠܕܗܒܼܵܐ ܕܪܘܚܵܐ. :ܐܕܡ ܐܵܕܹܡܵܬܐ ܓܒܝܠܲܬ̤ ܒܐܝܼܕܵܐ ܠܵܐ ܡܪܟܒܬܼܵܐ\nܡܢܘܼ ܥܒܕܵܟ ܕܬܛܥܹܐ ܟܝܵܢܵܟ ܒܕܠܵܐ ܟܝܢܵܟ. :ܟܝܵܢܵܟ ܥܦܪܐ ܗ̄ܘ̣ ܘܣܗ̇ܕ ܥܲܦܪܟ ܕܥܲܦܪܵܟ ܥܲܦܪܵܐ ܗ̄ܘ̣\n:ܘܕܘܒܵܪ ܚ̈ܝܹܐ ܕܐܚܕܬ ܗܵܫ̇ܐ ܪܡ ܡ̣ܢ ܥܲܦܪܵܟ\nܘܐܝܟ ܕܠܟܸܬܐ ܗܦܝܼܟ ܚܫܹ̈ܐ ܠܚܫܘܿܫܘܼܬܹܗ. :ܚܫܘܫܵܐ ܐܢܬ ܘܚܫ̈ܐ ܥܙܝܼܠܝܼܢ ܒܟܘܬܝܼܢ ܓܘܼܫܡܵܟ\nܘܡ̇ܢ ܠܵܐ ܢܬܗܲܪ ܒܚܫܘܫܘܼܬܵܟ ܕܚܫܢܬ̤ ܗܝ̣ ܠܗ̇. :ܬܵܘ ܚܫܘܫܹ̈ܐ ܬܗܲܪܘ ܘܐܬܕܡܲܪܘ ܒܐ̄ܚܢܲܝ̈ܟܘܿܢ\nܕܲܚܣܸܢܘ ܚܫܹ̈ܐ ܕܩܢܘܡܲܝ̈ܗܘܿܢ ܒܨܒܝܢܲܝ̈ܗܘܿܢ. :ܬܵܘ ܡܝܘ̈ܬܐ ܚܙ̣ܵܘ ܡܝܘ̈ܬܐ ܟܡܵܐ ܐܬܓܢܒܲܪܘ\nܕܡܝܼܬܘ ܟܲܕ ܠܐ ܡܝܼܬܘ ܘܩܕܡܘ ܘܚܝܵܘ ܥܕܠܵܐ ܢܚܘܢ. :ܬܵܘ ܐܪ̈ܥܢܹܐ ܚܘܪܘ ܒܐܪ̈ܥܢܹܐ ܟܡܵܐ ܐܬܚܟܲܡܘ\nܕܕܵܢܘ ܟܹܐܢܵܐܝܹܬ ܣܘܼܥܪܵܢܲܝܗܘܿܢ ܩܕܼܵܡ ܝܘܿܡ ܕܝܼܢܵܐ.","english":"a new path that they began in creation with the sons of the living one, for they took up the contest against the limbs of their bodies. Without delay they prepared the dead in mortality, who fashioned a new thing while bound in the bonds of death. From the beginning he never saw limbs being destroyed, who made a contest with the passions, secretly. When he was shaken by movements, foundations, and those who are oppressed, who held the contest against the slack changes that were in him. To whom was the valor given as if to a man, so that when they were guilty they took an unearned victory? A man, a man, how much did he conquer with what was not his own, and that wonder, that he conquered in the end as with his own. A new thing happened to the sons of Adam, the earth of the land, and they exchanged dust for gold of the spirit through their conduct. Adam, a human nature, was created by a hand that is not composite. From the beginning, your work, that your nature might err in what is not your nature. Your nature is dust, and your dust testifies that your dust is dust. And the conduct of the life that you took up now is raised from your dust, and as if for a garment, he turned passions into secretiveness. You are secret, and passions are spent in the covering of your body, and when did it not marvel at your secretiveness, which is the passion for it? Come, secrets, marvel and be astonished at your brothers, who restrained the passions of their opponents by their own will. Come, the dead, see the dead, how they became mighty, for they died while not dying, and they preceded and lived without a sign. Come, the earthly ones, look at the earthly ones, how they became wise, for they judged wisely their conduct before the day of judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܪܐ","severity":"info","text":"The Syriac term ܕܪܐ (drā) can mean 'contest' or 'generation'; here it is taken as 'contest' in the ascetic struggle against the passions.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܕܡ ܐܵܕܹܡܵܬܐ","severity":"info","text":"The phrase 'Adam, a human nature' reflects Narsai's anthropological framework, where Adam symbolizes generic humanity created by a non-composite divine hand, emphasizing the original unity of human nature.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘܒܵܪ ܚ̈ܝܹܐ","severity":"info","text":"The 'conduct of life' raised from dust echoes Narsai's homiletic theme of ascetic transformation, paralleling the exchange of dust for gold of the spirit earlier in the passage.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ... ܬܵܘ ... ܬܵܘ","severity":"info","text":"The triple anaphora 'Come, the dead... Come, the earthly ones...' structures the conclusion as a series of exhortations, each contrasting initial state with achieved virtue.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܫܘܫܵܐ","severity":"caution","text":"The term ܚܫܘܫܵܐ (ḥaššūšā) is ambiguous, meaning both 'secret' and 'passionate'; the translation opts for 'secret' in the exhortation, but the wordplay with 'passions' (ܚܫ̈ܐ) suggests deliberate polysemy.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sons of the living one' is unclear: possibly a reference to monks or ascetics, but not specified in the text.","The phrase 'unearned victory' may imply a theological paradox about grace versus merit, but the passage does not resolve it."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܕܝܢܵܐ ܟܹܐܢܵܐ ܣܡܘ ܐܲܝܟ ܢܝܼܫܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܚܢ̣ܘ ܣܓܝܼ ܠܡܒܣܲܪ ܡܘܼܡܹ̈ܐ ܕܩܢܘ ܕܩܢܘܡܲܝ̈ܗܘܿܢ. :ܩܕܲܡ ܒܘܚܪܢܵܐ ܥܲܠܘ ܠܒܨܵܬܼܵܐ ܕܚܘܼܫܒܲܝ̈ܗܘܿܢ\nܘܩܛܪܓܼܘ ܘܐܲܟܸܣܘ ܠܫܟܼܝܼܪ̈ܬܐ ܕܦܓܼܪܐ ܘܢܦܫܵܐ. :ܠܚܨܪܵܐ ܕܒܼܗܘܿܢ ܥܒܲܕܘ ܕܝ̇ܢܐ ܒܹܝܬܼ ܛܵܒܼ ܘܲܠܒܝܼܫ\nܘܩܠܸܣܘ ܩܘܼܫܬܐ ܘܓܢܝܼܘ ܠܙܹܐܦܵܐ ܕܠܵܐ ܒܘܼܣܪܢܵܐ. :ܕܠܐ ܒܘܣܪܢܵܐ ܕܢܘ ܫܲܪܝܼܪܹ̈ܐ ܐܝܕܵܐ ܕܟܹܐܢܵܐ\nܘܚܘܝܼܘ ܕܡܨܝܢ ܐ̄ܢܫܐ ܠܡܕܢ ܫܪ̣ܪܵܐ ܒܟܹܐܢܘܼ. :ܠܲܝܬ ܟܹܝܬ ܥܸܠܬܼܵܐ ܠܪ̈ܚܡܲܝ ܥܠܠܹ̈ܐ ܠܡܸܬܥܠܠܘܼ\nܕܗܵܐ ܗܘ̤ܘ ܐ̄ܢܫܐ ܡ̣ܢ ܐ̄ܢܫܘܼܬܵܐ ܕܕܢܘ ܟܐܢܘܼܬܼܵܐ. :ܠܲܝܬ ܠܵܟ ܐ̄ܢܫ̈ܐ ܡܦܬܲܚ ܦܘܡܵܐ ܥܲܠ ܣܘܼܥܪ̈ܢܲܝܟ\nܘܠܵܐ ܡܨܝܬ ܕܬܐܡܲܪ ܕܲܥܣܸܩ ܪܗܛܵܐ ܕܙܲܕܝܩܘܼܬܵܐ. :ܦܫܝܼܩ ܠܵܟ ܣܓܝܼ ܐܸܢܗܘ̤ ܕܬܨܒܹܐ ܠܡܸܙܕܕܩܘܼ\nܐܲܝܟ ܕܐܙܕܕܲܩܘ ܟܐܢܹ̈ܐ ܐܚܝܢܲܝ̈ܟ ܒܕܪ̈ܝܢ ܕܪ̈ܝܼܢ. :ܡܬܘܚ ܪܥܝܢܵܟ ܨܝܕ ܕܘܼܒܵܪܵܐ ܕܒܢܲܝ̈ ܓܸܢܣܟ\nܘܲܚܙܝܼ ܫܪܵܪܵܐ ܕܡܸܕܡ ܕܐܡ̇ܪܬ ܒܣܘܼܥܪ̈ܢܲܝܗܘܿܢ. :ܚܙܘܩ ܒܠܘܼܝܬܵܐ ܕܣܦܪ̈ܲ ܪܘܼܚܵܐ ܒܪܸ̈ܓܼܠܹܐ ܕܗܵܘܢܵܐ\nܘܲܪܕܝܼ ܫܲܦܝܼܪ ܠܘܲܥܕܵܐ ܟܹܐܢܵܐ ܕܥܲܡ̈ܠܹܐ ܕܲܒܼܗܘܿܢ. :ܐܲܚܘܼܕ ܐܘܼܪܚܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܫܘܼܪܵܝ ܐ̄ܢܵܫ̈ܐ\nܘܣܝܼܡ ܐܵܬܘܿܬܼܵܐ ܒܒܹܝܬܼ ܐܵܘܵܢܹ̈ܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ. :ܥܘܼܠ ܠܒܹܝܬܼ ܐܪ̈ܟܐ ܕܲܟܼܬܝܼ̈ܒܵܬܼܵܐ ܕܲܡܠܸܟ ܡܲܠܟܹ̈ܐ\nܘܲܩܪܝܼ ܒܫܲܪ̈ܒܹܐ ܕܡܠܝܼܢ ܡܸܐܹܐ ܕܢܸܨܚܵܢ ܐ̄ܢܵܫܵܐ. :ܠܒܘܿܟ ܩܲܪܛܲܝܣܵܐ ܕܲܪܫܝܼܡܵܐ ܒܹܗ ܬܲܫܥܝܼܬ ܗܵܒܹܝܠ\nܘܚܘܪ ܟܲܕ ܕܵܒܲܚ ܐܸܡܪܵܬ ܕܲܟܼܝܵܐ ܘܕܲܟܼܝܘܼܬܼ ܢܦܲܫܵܐ. :ܡܪܘܿܩ ܪܸܥܝܵܢܵܟ ܡ̣ܢ ܨܵܐܘܼܬܼܵܐ ܕܢܸܟܼܠܵܐ ܨܐܐ\nܘܩܲܪܸܒܼ ܕܸܒܼܚܵܐ ܕܕܲܟܼܝܼܘܼܬ ܢܲܦܫܵܐ ܕܕܵܡܹܐ ܠܕܝܼܠܸܗ.","english":"They placed the contest like a new thing before their eyes, and they greatly desired to mortify the members that stood in their uprightness. Before the test they went to the treasury of their thoughts, and they waged war and subdued the passions of the body and soul. In the arena of their being they made a contest between good and evil, and they praised truth and despised the lie of falsehood. Without falsehood, the true ones stretched forth a hand to the contest, and they showed that a man can know the truth through the contest. There is no cause for the mercy of the oppressors to be exercised, for behold, man from his humanity has known the contest. You have no men to open their mouths concerning your deeds, and you cannot say that the course of righteousness is difficult. It is very easy for you, if you wish, to be justified, as the contestants, your brothers, were justified in the generations of generations. Extend your mind toward the conduct of the sons of your race, and see the truth of what I have said in their deeds. Travel in the company of the spiritual scribes on the feet of the air, and guide well toward the appointed time, the contest of the labors that are in them. Take the path from the beginning of the beginning of men, and place a sign in the house of the ages of their conduct. Enter the house of the archives of the writings that counsel kings, and read in the chronicles that are filled with hundreds of victories of man. Your heart is a parchment on which is inscribed the history of Abel, and see how he sacrificed the pure lamb and the purity of the soul. Purify your mind from the filth of the filthy image, and offer the sacrifice of the purity of the soul that is like his own.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (contest) is a key motif in Narsai’s ascetical theology, denoting the spiritual struggle against the passions. It recurs throughout the passage and is paired with ܕܝܢܵܐ (judgment/contest) to frame the ascetic life as an athletic arena.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܵܒܹܝܠ","severity":"info","text":"The reference to Abel (ܗܵܒܹܝܠ) and his sacrifice of a pure lamb evokes Genesis 4:4, where Abel’s offering is accepted by God. Narsai uses this as a typology for the ascetic’s self-sacrifice and purity of soul.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of the “house of the archives of the writings that counsel kings” and “chronicles filled with hundreds of victories” reflects the Syriac monastic tradition of reading salvation history as a record of ascetic triumphs, possibly alluding to works like the Book of the Bee or the Cave of Treasures.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of the contestants’ actions (lines 1–6) to a direct second-person address (lines 7–18), exhorting the reader to imitate their example. This rhetorical move is typical of Narsai’s homiletic style.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase “contest between good and evil” (ܕܝ̇ܢܐ ܒܹܝܬܼ ܛܵܒܼ ܘܲܠܒܝܼܫ) parallels earlier ascetic literature, such as the Syriac translation of Evagrius’s Praktikos, where the monk’s inner struggle is depicted as a battle between virtues and vices.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܢܵܐ","severity":"caution","text":"The Syriac term ܕܝܢܵܐ (judgment/contest) is ambiguous; it could also be read as “judgment” in a legal sense. The context of ascetic struggle supports the translation “contest,” but the dual meaning may be intentional, linking the inner battle to divine judgment.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܕܝܢܵܐ may mean either 'contest' or 'judgment'; the context of ascetic struggle favors 'contest,' but the legal connotation may be present.","The phrase 'feet of the air' (ܒܪܸ̈ܓܼܠܹܐ ܕܗܵܘܢܵܐ) is obscure; it may be a metaphor for spiritual travel or a reference to angelic beings."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܦܬܲܚ ܡܲܫܡܲܥܬܵܟ ܠܡܨܬ ܫܸܡܥܵܐ ܕܝܘܿܡ ܥܘܼܢܕܵܢܹܗ\nܘܨܘܼܬܼ ܒܲܪܬ ܩܵܠܵܐ ܕܬܲܒܼܥܵܐ ܥܝܵܪܬܵܐ ܕܛܠܝܼܡܘܼܬܹܗ. :ܩܵܠܵܐ ܕܕܵܡܸ̇ܐ ܢܸܗܘܹܐ ܒܝܼܫܵܐ ܠܚܘܼܡܣܵܢ ܢܲܦܫܵܟ\nܘܠܵܐ ܬܸܟܼܪܹܐ ܠܵܟ ܡܵܐ ܕܡܬܥܠܒܬ ܥܵܘܼܠܵܐܝܼܬ. :ܘܡܵܐ ܕܐܸܬܒܲܝܐܬ ܒܣܲܒܼܪܵܐ ܕܡܵܘܬܹܗ ܕܒܘܼܟܼܪܵܐ ܕܡܝܼ̈ܬܹܐ\nܐܲܗܦܸܟ ܕܲܦܵܐ ܘܲܚܙܝܼ ܩܪܸܫܹܗ ܚܢܘܿܟ ܕܐܸܫܬܲܢܝܼ. :ܫܡܲܥ ܥܲܠ ܓܲܒܼܪܵܐ ܠܒܝܼܫ ܗܲܕܡܹ̈ܐ ܡܸܬܼܚܲܒܠܵܢܹܐ\nܕܐܵܘܥܝܼ ܓܸܦܹ̈ܐ ܘܲܦܪܲܚ ܒܐܵܐܲܪ ܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܚܙ̣ܵܝ ܬܸܕܡܘܼܪܬܵܐ ܚܲܕܬܵܐ ܕܲܗܘ̤ܬ ܨܝܹܕ ܒܲܪܢܵܫܵܐ\nܕܥܲܒܼܕܹܗ ܠܛܲܟܼܣܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܒܝܲܕ ܫܘܼܢܝܹܗ. :ܒܵܬܲܪ ܫܲܪܒܹܗ ܩܪܝܼ ܒܦܵܣܘܿܩܵܐ ܕܲܪܫܝܼܡ ܒܹܗ ܢܘܼܚ\nܕܲܒܼܢܝܼܚܘܼܬܹܗ ܢܵܚ ܠܘܼܚܵܡܵܐ ܕܲܓܙܪ ܕܝܼܢܵܐ. :ܥܒܼܪ ܦܘܼܩܕܵܢܵܐ ܓܙܪ ܥܲܠ ܐ̄ܢܵܫܵܐ ܟܸܐܒܹ̈ܐ ܘܚܲܫܹ̈ܐ\nܘܲܒܼܢܘܿܚ ܢܚܲܬ̤ ܥܲܙܝܼܙܘܼܬܼܵܐ ܕܢܸܓܼܕܵܗ̇ ܕܐܲܪܥܵܐ. :ܐܵܘܠܹܟܝ ܢܲܦܫܵܐ ܡܲܠܝܲܬ̤ ܢܵܘܚܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܕܢܵܚܘ ܒܹܟܼܝ ܐ̄ܢܵܫ̈ܐ ܡ̣ܢ ܛܘܼܪܵܦܵܐ ܕܚܲܝܹ̈ܐ ܥܡ̈ܝܼܠܹܐ. :ܡ̣ܢ ܢܘܿܚ ܢܹܐܠܲܦ ܐܲܝܢܵܐ ܕܒܵܥܹܐ ܕܢܹܐܠܲܦ ܫܲܦܝܼܪ\nܕܡܨܹܐ ܗ̄ܘ̣ ܐ̄ܢܵܫܵܐ ܠܡܸܙܟܼܵܐ ܠܚܲܫ̈ܐ ܠܕܚܵܫܘܿܫܵܐ ܗ̄ܘ̣. :ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣ܵܐ ܢܘܿܚ ܢܝܼܚ ܢܲܦܫܵܐ ܘܲܒܼܢܲܝ̈ ܕܲܪܹܗ\nܘܒܹܗ ܒܲܟܼܝܵܢܹܗ ܙܟܼܵܐ ܠܲܩܪܵܒܼܵܐ ܕܚܲܫܹ̈ܐ ܘܡܲܝ̈ܵܐ. :ܘܐܵܦ ܫܝܹܡ ܒܘܼܘܼܪܹܗ ܠܢܝܼܫܵܐ ܕܝܼܠܹܗ ܚܢܵܐ ܕܲܟܼܝܵܐܝܼܬ\nܘܒܼܲܕܿܟܼܝܼܘܼܬܹܗ ܫܘܐ ܕܲܢܩܲܒܸܠ ܕܲܪܓܼܵܐ ܪܵܡܵܐ. :ܒܝܲܕ ܒܘܼܪ̈ܟܵܬܹܗ ܒܛܠ ܠܵܘܛܵܬܐ ܕܓܙܵܪ ܕܝܼܢܵܐ\nܘܫܲܪܝܼܘ ܐ̄ܢܵܫ̈ܐ ܠܡܸܬܒܲܪܵܟܼܘܼ ܒܫܸܡ ܒܵܪܘܿܝܵܐ.","english":"Open your hearing to the contest of the sense of hearing on the day of his standing, and listen to the daughter of the voice of the follower, the watchful one of his youth. The voice that resembles evil to the violence of your soul, and do not consider it strange when you are deceived wickedly. And when you are confounded in the expectation of his death, the firstborn of the dead, turn the page and see his coldness, your companion who has been silenced. Hear concerning the man clothed in members that are being destroyed, who folded his wings and flew in the air above pains. See the new wonder that happened to the son of man, who made the order of the sons of man by his practice. After his narrative, read in the passage that is inscribed in him, the spirit, that by his swiftness he perceived the contest that would cut the covenant. The command passed, cut upon man, pains and sufferings, and by his spirit he brought down the strength of the cord of the earth. Bless your soul, fill the air of the righteousness that perceived in you men from the abundance of toilsome lives. From the spirit, learn the sign of one who desires to learn well, that man is able to conquer sufferings, for he is sentient. Sentient was the spirit, living the soul and the sons of his generation, and in his weeping he conquered the battle of sufferings and waters. And also he set his victory for the sign that is his, living purely, and in his purity he was worthy to receive the high rank. By his blessings he begged the curses of the covenant that cut, and men began to be blessed in the name of the Creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܫܡܲܥܬܵܟ","severity":"info","text":"The term ܡܲܫܡܲܥܬܵܟ (your hearing) is a verbal noun from ܫܡܥ (to hear), here used in a metaphorical sense for the audience's attentiveness to the contest of the sense of hearing.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪܬ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪܬ ܩܵܠܵܐ (daughter of the voice) is a Syriac idiom for an echo or a secondary sound, here personified as a watchful follower.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܘܼܟܼܪܵܐ ܕܡܝܼ̈ܬܹܐ","severity":"info","text":"The phrase ܒܘܼܟܼܪܵܐ ܕܡܝܼ̈ܬܹܐ (firstborn of the dead) echoes New Testament language about Christ as the firstborn from the dead (e.g., Col 1:18, Rom 8:29), though here applied to a martyr or ascetic.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܙܪ ܕܝܼܢܵܐ","severity":"info","text":"The phrase ܓܙܪ ܕܝܼܢܵܐ (covenant that cut) likely refers to the ascetic covenant (ܕܝܼܢܵܐ) of the Sons and Daughters of the Covenant, a common institution in Syriac Christianity, where members took vows of celibacy and service.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܵܬܲܪ ܫܲܪܒܹܗ","severity":"info","text":"The phrase ܒܵܬܲܪ ܫܲܪܒܹܗ (after his narrative) marks a structural transition from the description of the ascetic's contest to an exhortation to the reader to learn from his example.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܢܘܿܚ ܢܚܲܬ̤ ܥܲܙܝܼܙܘܼܬܼܵܐ ܕܢܸܓܼܕܵܗ̇ ܕܐܲܪܥܵܐ","severity":"caution","text":"The phrase ܘܲܒܼܢܘܿܚ ܢܚܲܬ̤ ܥܲܙܝܼܙܘܼܬܼܵܐ ܕܢܸܓܼܕܵܗ̇ ܕܐܲܪܥܵܐ (by his spirit he brought down the strength of the cord of the earth) is obscure; the 'cord of the earth' may be a metaphor for earthly attachments or a reference to a cosmological concept, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man clothed in members that are being destroyed' is ambiguous; it may refer to a specific ascetic or a generic figure.","The phrase 'the cord of the earth' is unclear; it could be a metaphor for earthly ties or a reference to a specific cosmological idea."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܘܥܲܡ ܝܲܠܕܵܬܹ̈ܗ ܪ̈ܕܲܝ ܒܘܼܪ̈ܟܵܬܐ ܕܝܲܗܒ̣ ܠܹܗ ܐܲܒܘܼܗܝ\nܥܕܲܡܵܐ ܕܡܛܝܼ ܨܹܝܕ ܐܲܒܼܪܵܗܵܡ ܐܲܒܼܵܐ ܕܥܲܡܡܹ̈ܐ. :ܨܝܹܕ ܐܲܒܼܪܵܗܵܡ ܣܡܟ ܒܘܼܪ̈ܟܵܬܼܵܐ ܕܲܪ̈ܓܲܝ ܡ̣ܢ ܢܘܿܚ\nܘܒܹܗ ܐܸܫܬܵܘܬܲܦܘ ܥܲܡܡܹ̈ܐ ܥܘܼܪ̈ܠܹܐ ܒܒܘܼܪܟܲܬ ܟܹܐܢܵܐ. :ܒܪܘܼܚ ܨܸܒܼܝܵܢܹܗ ܓ̣ܡܲܪ ܨܒܼܝܵܢܹܗ ܡܲܬܩܸܢ ܟܠܵܐ\nܘܫܵܘܬܹܦ ܐ̄ܢܵܫܵܐ ܒܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ. :ܥܘܼܬܼܪܵܐ ܕܲܪ̈ܚܡܵܘܗܝ ܝܲܗ̣ܒ ܪܲܚܡܵܢܵܐ ܒܝܲܕ ܐܲܒܼܪܵܗܵܡ\nܘܐܲܩܸܨ ܥܘܼܬܪܵܐ ܕܪܲܒܘܼܬܼ ܚܘܼܒܹܗ ܥܲܠ ܒܲܪ ܒܲܝܬܹܗ. :ܥܸܠܬܼܵܢܵܐܝܼܬ ܣܟܲܪ ܨܒܼܝܵܢܹܗ ܨܝܕ ܬܘܩܵܢܹܗ\nܕܢܛܢ ܐ̄ܢܵܫܵܐ ܠܡܸܪܕܵܐ ܒܐܘܼܪܚܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ. :ܛܢܵܢܵܐ ܐܲܪܡܝܼ ܐ̄ܢܵܫܵܐ ܒܐ̄ܢ̇ܫܵܐ ܪܵܚܸܡܢܵܫܵܐ\nܕܢܹܐܣܘܿܪ ܐܸܢܘܿܢ ܒܚܘܼܒܵܐ ܕܲܫܡܹܗ ܕܠܐ ܢܛܥܘܼܢܵܘܗܝ. :ܡ̣ܢ ܐܲܒܼܪܵܗ̇ܡ ܚܙܲܩ ܨܒܝܵܢܹܗ ܘܲܫܪܵܐ ܒܐܝܼܣܚܲܩ\nܘܬܲܪܓܸܡ ܥܲܡܹܗ ܩܵܠܹ̈ܐ ܕܚܘܼܒܵܐ ܘܲܕܬܿܥܘܼܬܼܵܐ. :ܐܝܼܣܚܲܩ ܡܪܝܼ ܒܨܒܝܢ ܐܲܒܼܘܼܗܝ ܕܲܠܘܵܬ ܡܵܪܹܗ\nܘܲܗܘ̤ܵܐ ܝܵܪܬܵܐ ܕܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܡܸܬܕܲܓܲܠ. ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܫܠܸܡ ܙܲܕܝܼܩܵܐ ܠܩܵܠ ܡܘܼܠܟܵܢܵܐ:\nܘܕܲܚܙܵܐ ܕܫܲܪܝܼܪ ܝܲܗܒܹܗ ܠܝܲܥܩܘܿܒܼ ܕܢܸܬܼܦܲܪܢܲܣ ܒܹܗ. :ܝܲܥܩܘܿܒܼ ܐܲܩܠܝܼ ܥܲܠ ܟܠ ܩ̈ܠܝܼ̈ܢ ܕܩ̣ܫܝܘܼܬܼ ܚܲܫܹ̈ܐ\nܘܲܚܦܝܼܛܵܐܝܼܬ ܚܒܲܨ ܥܲܠ ܕܲܪܓܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ. :ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܠܹܗ ܩ̇ܠܵܐ ܕܩܵܪܹܐ ܐܲܒܼܪܵܡ ܐܲܒܼܪܵܡ\nܘܪܲܟܸܒܼ ܥܸܠܠܹ̈ܐ ܕܢܸܗܘܹܐ ܚܲܒܼܪܵܐ ܠܗ̇ܝ ܒܲܪܬܿ ܩܵܠܵܐ. :ܟܠ ܐܘܼܠܨܵܢܝܼ̈ܢ ܣܲܝܒܲܪ ܘܲܣܒܲܠ ܡܠܹܐ ܚܵܘܣܵܢܵܐ\nܕܠܵܐ ܢܼܬܢܲܟܼܪܹܐ ܡ̣ܢ ܡܘܼܠܟܵܢܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ.","english":"And with his parents, the blessings that his father gave him pursued him until he reached the side of Abraham, the father of the nations. At the side of Abraham, the blessings of the degrees of the spirit were established, and in him the circumcised nations participated in the blessing of the covenant. By the spirit of his will, he completed his will, set a limit, and made the man share in the great wealth of his goodness. The wealth of his friends, the merciful one gave through Abraham, and he bequeathed the wealth of the greatness of his love upon his household member. Causally, he closed his will toward his station, so that the man might walk in the path of his faith. The walker cast the man into a loving man, that he might bind the yoke in the love of his name, which his errors do not forget. From Abraham, his will grew strong and settled upon Isaac, and he translated with him the voices of love and knowledge. Isaac, pleasing in the will of his father, toward his Lord, became the heir of the kingdom of life that does not deceive. In faith, the righteous one submitted to the voice of the kingdom, and when he saw that his gift was true, he gave it to Jacob, who was distinguished in him. Jacob trampled upon all the difficulties of the pains of suffering, and eagerly he pressed toward the degree of the house of Abraham. The voice that called \"Abram, Abram\" was true for him, and he mounted the causes that would become a companion to that daughter of the voice. All afflictions he endured and bore, filled with consolation, so that he would not be separated from the kingdom of the house of his fathers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܘܼܪ̈ܟܵܬܐ","severity":"info","text":"The blessings (ܒܘܼܪ̈ܟܵܬܐ) that pursue the figure from his parents to Abraham evoke a chain of patriarchal transmission, linking the spiritual inheritance of the covenant to the physical lineage.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܪ̈ܠܹܐ","severity":"info","text":"The term ܥܘܼܪ̈ܠܹܐ (uncircumcised) is used here for the nations that participate in the blessing of the covenant through Abraham, a paradoxical usage that may reflect a typological or spiritual circumcision.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The repeated invocation of Abraham, Isaac, and Jacob (lines 1–2, 8–10) echoes the patriarchal triad of Genesis, particularly the covenant narrative (Gen 12, 17, 22, 26–28).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'house of Abraham' (ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ) in line 10 reflects a common Syriac typology where the patriarchs prefigure the Church and its hierarchy, a theme developed in Narsai's liturgical homilies.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̣ܢ ܐܲܒܼܪܵܗ̇ܡ ܚܙܲܩ ܨܒܝܵܢܹܗ","severity":"info","text":"The passage moves from Abraham to Isaac to Jacob in a linear genealogical sequence, each patriarch receiving and transmitting the 'will' (ܨܒܝܵܢܵܐ) and 'blessings' (ܒܘܼܪ̈ܟܵܬܐ), structuring the narrative as a chain of succession.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܹܐܣܘܿܪ ܐܸܢܘܿܢ ܒܚܘܼܒܵܐ","severity":"caution","text":"The phrase 'bind the yoke in the love of his name' (line 7) is textually uncertain; the Syriac ܕܢܹܐܣܘܿܪ may be a scribal error for ܕܢܹܐܣܘܿܪ (to bind), but the reading is not fully secure.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' (ܐ̄ܢܵܫܵܐ) in lines 4–6 is ambiguous; it may refer to a generic believer or to a specific figure (e.g., Isaac or Jacob). The reading taken follows the patriarchal succession.","The phrase 'daughter of the voice' (ܒܲܪܬܿ ܩܵܠܵܐ) in line 11 is obscure; it may be a metaphor for divine revelation or a reference to a specific liturgical or exegetical tradition."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܫ̈ܢܲܝܵܐ ܥܸܣܪ̈ܝܼܢ ܦܠܲܚ ܬܲܡܝܼܡܵܐ ܒܲܐ̄ܓܼܪܵܐ ܕܢܸܫܹ̈ܐ\nܕܲܒܼܝܲܕ ܢܸܫܹ̈ܐ ܢܸܫܬܘܸܐ ܠܐܲܓܼܪܵܐ ܕܡ̣ܢ ܐܲܠܵܗܵܐ. :ܐܲܓܼܪܵܐ ܛܵܒܼܵܐ ܩܨ ܒܵܪܘܿܝܵܐ ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ\nܘܛܢܘ ܫܲܪܝܼܪܹ݁ܐ ܕܲܢܝܲܒܠܘܼܢܸܝܗܝ ܡ̣ܢ ܚܲܕ ܠܲܐ̄ܚܪܹܝܢ. :ܫܲܪܝܼܪ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܩܵܠ ܡܘܼܠܟܵܢܵܐ ܟܲܕ ܛܵܒܼ ܪܲܚܝܼܩ\nܘܐܲܝܟ ܩܲܪܝܼܒܼܵܐ ܡܸܬܒܲܩܝܼܢ ܒܵܗ̇ ܒܪܲܚܝܼܩܘܼܬܹܗ. :ܒܝܲܕ ܥܲܡܠܲܝ̈ܗܘܿܢ ܒܲܕܩܸܘ ܚܘܼܒܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܕܲܟܼܡܵܐ ܪܲܚܡܘܼܗܝ ܠܫܸܡ ܒܵܪܘܿܝܵܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ. :ܥܲܡܠܹܗ ܕܝܵܘܣܸܦ ܣܵܗܕܵܐ ܗ̄ܘ̣ ܓܲܠܝܵܐ ܕܩܘܼܫܬܼܵܐ ܓܲܠܝܵܐ\nܕܲܗܘ̤ܵܐ ܥܲܒܼܕܵܐ ܘܠܵܐ ܐܸܫܬܿܥܒܲܕ ܠܲܪ̈ܓܼܝܼܓܼܵܬܐ. :ܙܲܒܼܢܹܗ ܚܣܵܡܵܐ ܡ̣ܢ ܡܵܪܘܼܬܵܐ ܠܘܵܬܼ ܥܲܒܼܕܘܼܬܼܵܐ\nܘܠܵܐ ܐܸܬܼܥܲܣܲܩ ܕܐܲܝܟܲܢ ܘܥܲܠ ܡ̇ܢ ܥܵܘܠܵܐܝܼܬܼ. :: ܗ̄: ܢܘܼܟܼܪܵܝܵܐ\n:ܒܹܝܬܼ ܢܘܼܟܼܪ̈ܵܝܹܐ ܦܠܲܚ ܒܲܪ ܒܲܝܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܟܲܕ ܥܘܼ̇ܕܚܵܐ ܗ̄ܘ̣ ܢܣܲܒܼ ܫܘܼܠܛܵܢܵܐ ܕܡܵܪ̈ܲܝ ܐܲܬܼܪܵܐ. :ܝܵܘܣܸܦ ܢܸܗܘܸܐ ܚܘܪܵܐ ܦܲܐܝܵܐ ܠܲܕܡܵܫܬܲܚܩܝܼܢ\nܕܲܟܼܡܵܐ ܫܲܚܩܘܼܗܝ ܚܲܫܹ̈ܐ ܘܐ̄ܢܫ̈ܐ ܘܠܵܐ ܚܵܒܼ ܘܐܲܫܦܸܠ. :ܩܪܵܒܹܐ ܕܢܸܫܹ̈ܐ ܘܲܕܣܵܩܘܿܪ̈ܵܘܗܝ ܙܟܼܵܐ ܒܲܪ ܝܲܥܩܘܿܒܼ\nܘܒܲܕܸܩ ܘܲܓܼܠܵܐ ܕܫܲܠܝܼܛ ܐ̄ܢܵܫܵܐ ܥܲܠ ܚܹܐܪܘܼܬܹܗ. :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܵܥܹ̇ܐ ܥܲܡܠܹܗ ܒܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ\nܕܲܫܡܲܥ ܐ̄ܢܵܫܵܐ ܙܵܟܘܼܬܼ ܐ̄ܢܵܫܵܐ ܕܲܒܼܒܲܪܢܵܫܵܐ. :ܩܸܐܪܣܵܐ ܕܚܲܫܹ̈ܐ ܙܟܼܵܐ ܐܵܦ ܡܘܼܫܹܐ ܚܲܒܼܪܹܗ ܕܝܵܘܣܸܦ\nܘܲܗܘ̤ܵܐ ܪܕܝܼܦܵܐ ܘܣܲܝܒܲܪ ܚܲܫܹ̈ܐ ܕܥܸܕܚܵܘܼܬܼܵܐ. ܠܦܵܠܚܲܝ̈ ܫܸܐܕܹ̈ܐ ܐܵܘܓܲܪ ܢܲܦܫܹܗ ܦܵܠܚܵܐ ܕܩܘܼܫܬܵܐ. ܘܠܵܐ ܐܸܬܼܟܲܬܡܲܬ̤ ܕܲܟܼܝܘܼܬ ܢܲܦܫܹܗ ܒܥܘܼܡܪܵܐ ܛܲܡܐܵܐ.","english":"The twenty years the perfect one labored in the wages of the spirit, and by the spirit he earned the wage from God. A good wage the Creator set for the man, and true promises that he would receive from one to the next. True for him was the voice of the kingdom when it was good and distant, and like a near one he was proclaimed in his distance. By their labors they proved the love of their minds, how much he loved Shem, the Creator of the honor of the man. The labor of Joseph is a clear witness to the truth, a clear witness that he was a servant and was not enslaved to the passions. His sacrifice was a loss from lordship to servitude, and he was not troubled as to how or about what unjustly. A second: In the house of the second ones the son of the household of faith labored, and when he was a youth he received authority from the lords of the place. Joseph became a free man, fitting to be despised, how much his pains and sufferings despised him, and he did not hide nor abase. The battles of the spirit and of his accusers Jacob’s son conquered, and he proved and revealed that man is ruler over his freedom. Like a trumpet his labor sounds in all the ages, that man might hear the victory of man over the human. The crown of sufferings Moses also conquered, the companion of Joseph, and he was persecuted and endured the pains of the time. To the laborers of demons he offered himself, a laborer of truth, and the purity of his self was not defiled by a filthy dwelling.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܸܫܹ̈ܐ (rūḥē)","severity":"info","text":"The Syriac term rūḥē (spirits) is ambiguous, potentially referring to spiritual beings or to the Holy Spirit. Here it likely denotes the spiritual realm or divine agency, as in 'wages of the spirit'.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܣܸܦ (Yawsep)","severity":"info","text":"Joseph (Yawsep) is a biblical figure (Genesis 37–50), whose story of resisting temptation and suffering is a model of virtue. Narsai presents him as a witness to truth and a conqueror of passions.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡ (Šem)","severity":"info","text":"Shem (Šem) is the son of Noah, traditionally regarded as the ancestor of the Semitic peoples. Narsai’s reference to 'the Creator of the honor of the man' may allude to Shem’s role in transmitting divine blessing.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܫܹܐ (Mūšē)","severity":"info","text":"Moses (Mūšē) is paired with Joseph as a companion in suffering and perseverance. Both figures endured persecution and remained faithful, serving as exemplars of spiritual victory.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗ̄: ܢܘܼܟܼܪܵܝܵܐ (h: dukrāyā)","severity":"info","text":"The marker 'h: dukrāyā' (a second) indicates a structural division, introducing a new section or exemplum. This is a common rhetorical device in Narsai’s homilies to signal a shift in focus.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܟܼܝܘܼܬ (dakyūt)","severity":"caution","text":"The phrase 'purity of his self was not defiled by a filthy dwelling' may be textually uncertain; the Syriac could be read as 'the purity of his self was not stained by a filthy dwelling' or 'by a filthy garment'. The sense is clear but the exact wording is ambiguous.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term rūḥē (spirits) could be interpreted as 'the Holy Spirit' or 'spiritual beings'; the translation 'spirit' is chosen for consistency with the preceding passage.","The phrase 'in the house of the second ones' (bēt dukrāyē) is ambiguous: it may refer to a second group of exemplars or a specific location; the reading as a structural marker is adopted."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܫܲܪܝܼܪܵܐܝܼܬ ܦܠܲܚ ܫܲܪܝܼܪܵܐ ܒܒܹܝܬ ܕܲܓܵܠܹ̈ܐ\nܘܠܵܐ ܐܸܬܪܦܝܼ ܒܕܲܓܵܠܘܼܬܼܵܐ ܕܕܸܚܠܲܬܼ ܫܸܐܕܹ̈ܐ. :ܒܵܬܲܪ ܥܲܡܠܹܗ ܚܙܵܐ ܠܲܚܙܬܵܐ ܘܲܫܡܲܥ ܩܵܠܵܐ\nܕܲܡܬܲܪܓܼܡ ܗ̄ܘܵܐ ܩܠܹ̈ܐ ܚܲܕ̈ܬܹܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ. :ܩܵܠܵܐ ܕܲܩܪܵܐ ܒܪܵܫܝܼܬ̇ ܒ̇ܪܝܼܬܼܵܐ ܩܪܵܝܗܝ ܠܲܬܼܪܝܼܨܵܐ\nܕܢܟܼܪܸܙ ܒܐܝܼܕܹܗ ܪܲܒܘܼܬ ܚܲܝܠܵܐ ܕܥܒܲܕ ܐܝܼܕܵܘ̈ܗܝ. :ܐܲܝܟ ܨܲܝܵܪܵܐ ܨܵܪܹܗ ܠܥܵܠܡܵܐ ܒܝܲܕ ܒܲܪܬ ܩܵܠܹܗ\nܘܐܲܠܸܠ ܣܵܡܹܗ ܩܕܵܡ ܡܲܠܵܠܹ̈ܐ ܕܢܸܬܒܲܩܘܿܢ ܒܹܗ. :ܩܲܢܝܵܬ ܬܪܝܼܨܵܐ ܗܘ̤ܵܐ ܠܸܫܵܢܹܗ ܠܐܝܼܕܵܐ ܕܪܘܼܚ̇ܐ\nܘܨܵܪ ܒܸܪ̈ܝܬܼܵܐ ܒܛܘܼܦܣܵܐ ܕܲܗܘ̤̈ܝ ܡ̣ܢ ܫܘܼܪܵܝܵܐ. :ܣܸܦܪܵܐ ܕܪܘܼܚܵܐ ܟܬܲܒܼ ܠܲܡܠܝܼ̈ܠܹܐ ܠܥܸܠ ܠܸܫܢܵܐ\nܘܐܲܗܓܝܼ ܐܸܢܘܿܢ ܒܲܗܘܵܝ ܬܸܒܹܝܠ ܕܐܲܝܟܵܢ ܬܩܢܲܬ̤. :ܐܲܝܟ ܣܘܦܣܛܵܐ ܬܲܪܓܸܡ ܦܹܐܩܵܐ ܒܐܸܕܢܲܝ̈ ܐ̄ܢܵܫ̈ܐ\nܘܐܲܫܡܲܥ ܐܸܢܘܿܢ ܫܸܡ ܒܪ̈ܵܘܿܝܵܐ ܕܥܒܲܕ ܐ̄ܢܵܫܵܐ. :ܐܣܩܛܐ ܕܪܘܼܚܵܐ ܠܒܲܟ ܡܲܠܦ̇ܢܵܐ ܕܕܸܚܲܠܬܼ ܩܘܼܫܬܵܐ\nܘܫܲܪܝܼ ܕܢܸܕܪܹܐ ܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫ̈ܐ ܒܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ. :ܥܲܠ ܡܸܨܪ̈ܵܝܹܐ ܐܲܪܝܼܡ ܐܝܼܕܹܗ ܪܲܒܵܐ ܡܗܝܼܪܵܐ\nܘܲܒܼܡܲܪܕܝܼܬܗܘܿܢ ܐܲܪܡܝܼ ܕܸܚܠܵܐ ܟܠ ܥܲܡܡܝ̈ܢ. :ܢܸܓܼܪܹ̈ܐ ܩܫܲܝܵܐ ܐܲܣܪܲܚ ܦܘܼܡܹܗ ܕܦܘܼܡܵܐ ܕܪܘܼܚܵܐ\nܕܢܣܓܹܐ ܢܫܲܪܲܪ ܦܓܼܪ̈ܵܢܵܝܹܐ ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ. :ܒܲܕܡܘܼܬ ܐܵܣܝܵܐ ܗܘ̤ܬ ܒܲܪܬ ܩܵܠܹܗ ܒܹܝܬܼ ܡܵܝܘ̈ܬܹܐ\nܘܥܨܒܹܗ ܠܥܲܡܵܠܹܐ ܕܲܡܒܲܣܒܲܣ ܗ̄ܘ̣ܵܐ ܒܟܸܐܒܹ̈ܐ ܕܛܘܥܝܲܝ. :ܡ̇ܢ ܠܵܐ ܢܬܗܲܪ ܒܚܹܝܠ ܥܘܼܕܵܪܢܵܐ ܐܲܠܵܗܵܝܵܐ\nܕܒܼܐܝܼܕܵܐ ܕܐ̄ܢܵܫܵܐ ܐܲܣܝܼ ܠܐ̄ܢܵܫܵܐ ܡܹܢ ܟܹܐܒܲܝ̈ܗܘܿܢ. :ܒܡܘܼܫܹܐ ܐܲܣܝܼ ܠܟܘܼܪܗܵܢ ܥܵܘ̣ܠܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܘܚܵܘܝܼ ܕܡܵܨܐ ܕܢܲܐܣܹܐ ܐ̄ܢܵܫܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ.","english":"Truly the true one labored in the house of the deceivers, and was not ensnared by the deception of the fear of demons. After his labor he saw a vision and heard a voice, which interpreted new sounds among the creatures. The voice that called at the beginning of creation called to the upright one, who proclaimed by his hand the great power of the works of his hands. Like a painter he painted the world by means of his voice, and set his image before the speakers who were astonished by him. The upright one was able to lend his tongue to the hand of the spirit, and he formed creatures according to the pattern of those that were from the beginning. The book of the spirit he wrote for speakers above language, and he meditated on the being of the world where the sounds were. Like a sophist he interpreted the face in the hands of men, and made heard the name of the creators who made man. The sketch of the spirit he took, the teacher of the fear of truth, and began to instruct the youth of men in the fear of truth. Against the Egyptians he raised his hand, the great skilled one, and by their defeat he cast fear upon all peoples. Harsh cords he stretched from the mouth of the mouth of the spirit, which increased and confirmed bodily things by spiritual things. In the manner of a physician his voice was among the dead, and he healed the laborers who were languishing in the pains of their error. He was not hindered by the power of divine assistance, which by the hand of man healed man from their pains. By Moses he healed the evil sickness of the wicked among his people, and showed that man can heal his fellow men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬ ܕܲܓܵܠܹ̈ܐ","severity":"info","text":"The phrase 'house of the deceivers' likely refers to the pagan or Zoroastrian environment of the Sasanian Empire, where Narsai's protagonist remains uncorrupted.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܵܠܵܐ ܕܲܩܪܵܐ ܒܪܵܫܝܼܬ̇ ܒ̇ܪܝܼܬܼܵܐ","severity":"info","text":"The 'voice that called at the beginning of creation' echoes the divine creative word in Genesis 1, where God speaks creation into being.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܘܦܣܛܵܐ","severity":"info","text":"The term 'sophist' (ܣܘܦܣܛܵܐ) reflects the late antique educational context, where a sophist was a teacher of rhetoric; here it is applied positively to the upright one's interpretive skill.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܡܘܼܫܹܐ ܐܲܣܝܼ ܠܟܘܼܪܗܵܢ ܥܵܘ̣ܠܵܐ","severity":"info","text":"The reference to Moses healing the 'evil sickness' of the wicked parallels the biblical account of Moses interceding for Israel (e.g., Numbers 16) and aligns with Narsai's typological use of Moses as a healer.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the 'perfect one' (the upright one), moving from his labor to his visionary and creative acts, culminating in a series of similes (painter, sophist, physician) that structure the description.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܟܼܪܸܙ ܒܐܝܼܕܹܗ ܪܲܒܘܼܬ ܚܲܝܠܵܐ ܕܥܒܲܕ ܐܝܼܕܵܘ̈ܗܝ","severity":"caution","text":"The phrase 'proclaimed by his hand the great power of the works of his hands' is ambiguous: it may refer to the upright one's own creative acts or to God's works; the Syriac allows both readings.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the upright one' (ܬܪܝܼܨܵܐ) is not explicitly named; it may be a biblical figure (e.g., Moses) or a generic ascetic ideal.","The phrase 'house of the deceivers' could refer to a specific location (e.g., a pagan temple) or metaphorically to the world of falsehood."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܐܵܣܘ̈ܬܐ ܗܘ̤ܵܘ ܙܕܝܼܩܹ̈ܐ ܒܕܵܪ̈ܝܼܢ ܕܵܪ̈ܝܼܢ\nܘܦܸܬܓܼܵܡܲܝ̈ܗܘܿܢ ܐܲܝܟ ܣܲܡܡܵܢܹ̈ܐ ܠܫܘܼܚ̈ܢܹܐ ܕܥܵܘ̣ܠܵܐ. :ܡܘܼܫܹܐ ܐܲܫܠܸܡ ܐܘܼܡܵܢܘܼܬܹܗ ܠܝܼܫܘܿܥ ܒܲܪܢܘܿܢ\nܕܢܲܐܣܸܐ ܟܸܐܒܸ̈ܐ ܕܝܣܲܪ̈ܠܵܝܹܐ ܒܣܲܡܵܐ ܕܡܸܠܘ̈ܗܝ. :ܦܲܪܙܠܵܐ ܕܪܘܼܚܵܐ ܠܒܼܵܟ ܬܲܠܡܝܼܕܵܐ ܕܪܒܵܐ ܡܗܝܼܕܵܐ\nܘܓܲܙܪܹܗ ܠܥܲܡܵܐ ܡ̣ܢ ܥܘܼܪܠܘܼܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ. :ܛܢܵܢܵܐ ܩܲܫܝܵܐ ܠܒܸܫ ܚܲܡܝܼܡܵܐ ܠܘܼܩܒܼܵܠ ܥܵܘ̣ܠܵܐ\nܘܚܲܪܲܪ ܦܲܣܩܹܗ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ ܘܡ̣ܢ ܪܸܥܝܵܢ̇ܐ. :ܗܵܐ ܣܘܼܥܪ̈ܵܢܹܐ ܕܐ̄ܢܫ̈ܐ ܟܸܐܢܸ̈ܐ ܕܲܗܘ̤ܵܘ ܒܓܸܢܣܲܢ\nܢܩܘܿܡ ܢܸܬܼܕܲܡܹܐ ܒܕܘܼܡܝܵܐ ܛܵܒܼܵܐ ܕܚܵܘܝܼܘ ܒܐܲܪܥܵܐ. :ܒܪܲܗܛܐ ܛܵܒܼܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܘܿܢ ܢܚܘܿܪ ܬܲܩܢܵܐܝܼܬ\nܘܐܲܝܟ ܗܲܠܟܼܵܬܼܗܘܿܢ ܢܗܲܠܸܟ ܒܲܐܪܥܵܐ ܕܬܵܘܬܵܒܼܘܿܬܲܢ. :ܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ ܚܲܫܒܼܘܗܝ ܠܥܘܼܡܪܵܐ ܐܲܪܥܵܢܵܝܵܐ\nܒܲܕܡܘܼܬ ܐܲܪ̈ܚܹܐ ܒܬܼܵܘ ܒܲܒܼܪܝܼܬܼܵܐ ܘܩܕܡܘ ܫܲܢܝܼܘ. :ܐܝܼܘܿܒܼ ܩܵܥܹ̇ܐ ܕܠܵܐ ܫܲܪܝܼܪܝܼܢ ܛܘܼܒܹ̈ܐ ܕܙܲܒܼܢܵܐ\nܘܚܲܬܸܡ ܘܐܸܡܲܪ ܕܥܲܪܛܸܠ ܐܸܬܹܝܬܼ ܘܥܲܪܛܸܠ ܐܹܙܲܠ. :ܥܲܪܛܸܠܵܐܝܼܬܼ ܩܵܡܘ ܙܲܕܝܼ̈ܩܹܐ ܕܠܵܐ ܬܲܟܼܣܝܼܬܼܵܐ\nܘܚܵܘܝܼܘ ܠܟܼܠ ܐ̄ܢܵܫ ܕܠܲܝܬ ܗܸܢܝܵܢܐ ܒܲܕܡܸܬܚܲܙ̈ܝܢ. :ܫܸܡ ܒܵܪܘܿܝܵܐ ܐܲܚܸܒܘ ܘܲܪܚܸܡܘ ܡ̣ܢ ܟܠ ܡܸܕܸܡ\nܘܠܵܐ ܣܲܡ̣ܵܘ ܡܸܕܸܡ ܡܸܬܚܲܙܝܵܢܵܐ ܥܲܡ ܟܲܣܝܘܼܬܹܗ. :ܐܲܝܟ ܕܲܒܓܸܠܝܵܐ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܒܲܕܠܵܐ ܓܲܠܝܵܢ\nܘܲܒܓܠܝܵܬܼܵܐ ܐܲܝܟ ܠܵܐ ܓܲܠܝ̈ܢ ܡܸܬܼܚܲܫܲܝ ܗ̄ܘ̣ܵܐ. :ܐܵܘ ܐܲܪܥܵܢܵܐ ܕܲܫܒܲܩ ܐܲܪܥܵܐ ܟܲܕ ܐܲܪܥܵܢܵܐ ܗ̄ܘ̣\nܘܪܓܼ ܠܲܫܡܲܝܵܐ ܟܲܕ ܠܵܐ ܚܙܹܐ ܠܹܗ ܥܘܼܡܪܵܐ ܕܲܠܥܸܠ. :ܐܘ ܠܒܲܪ ܐ̄ܢܵܫܵܐ ܠܒܝܼܫ ܗܲܕܡܹ̈ܐ ܡܸܬܼܚܲܒܠܵܢܹ̈ܐ\nܕܥܒܼܕ ܓܘܼܫܡܹܗ ܐܲܝܟ ܐܵܕܵܡܘܿܣ ܩܕܼܵܡ ܢܸܣܝܘܿܢܹ̈ܐ.","english":"The physicians were the righteous in the generations of generations, and their words were like antidotes to the wounds of iniquity. Moses entrusted his art to Joshua son of Nun, that he might heal the pains of the Israelites with the medicine of his words. The iron of the spirit, O disciple of the great teacher, and cut the people from the foreskin of the body and the soul. A harsh burden the zealous one put on against iniquity, and he freed his people from members and from thoughts. Behold the deeds of men, the pains that were in the race, arise and be likened to the good likeness that they showed on earth. In the good course of their conduct, look steadfastly, and according to their ways, walk in the land of your repentance. Consider the dwelling of the sacrificer as an earthly dwelling, like guests who came into creation and preceded it. Job cries out that the blessings of the sacrificer are not true, and he concluded and said, \"Naked I came and naked I go.\" Nakedly the righteous stood without covering, and they showed every man that there is no trust in visible things. They loved and cherished the name of the Creator above everything, and they placed nothing visible with his covering. As in the revealed he was sought in the hidden, and in revelations he was considered as not revealed. Or the earth-dweller who left the earth while he was an earth-dweller, and he ran to the heavens while he did not see the dwelling above. Or the son of man who put on members that are destructible, and made his body like Adam before the temptations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܣܘ̈ܬܐ","severity":"info","text":"The Syriac term ܐܵܣܘ̈ܬܐ (āsawātā) means 'physicians' and is used metaphorically for the righteous who heal spiritual wounds.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܐܲܫܠܸܡ ܐܘܼܡܵܢܘܼܬܹܗ ܠܝܼܫܘܿܥ ܒܲܪܢܘܿܢ","severity":"info","text":"This alludes to the biblical succession of Moses to Joshua (Joshua son of Nun), as in Deuteronomy 31 and the book of Joshua.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܪܠܘܼܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ","severity":"info","text":"The phrase 'foreskin of the body and the soul' reflects a Syriac ascetical trope: circumcision as a metaphor for spiritual purification, common in Narsai's milieu.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܼܘܿܒܼ ܩܵܥܹ̇ܐ ܕܠܵܐ ܫܲܪܝܼܪܝܼܢ ܛܘܼܒܹ̈ܐ ܕܙܲܒܼܢܵܐ","severity":"info","text":"Job's cry that the sacrificer's blessings are not true echoes Job 1:21 ('Naked I came...'), a common prooftext in Syriac ascetic literature for renouncing worldly goods.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a series of exempla (Moses, Joshua, Job) to direct exhortation, typical of Narsai's homiletic structure.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܘ ܐܲܪܥܵܢܵܐ ܕܲܫܒܲܩ ܐܲܪܥܵܐ","severity":"caution","text":"The phrase 'earth-dweller who left the earth' is ambiguous: it may refer to an ascetic who abandons worldly life or to a specific figure (e.g., Enoch). The text does not clarify.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the earth-dweller who left the earth' is unclear; it could be Enoch or a generic ascetic.","The phrase 'the iron of the spirit' (ܦܲܪܙܠܵܐ ܕܪܘܼܚܵܐ) is metaphorical and its precise referent (e.g., circumcision, discipline) is not specified."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܒܲܪ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܐܝܼܘܿܒܼ ܐ̄ܢܵܫܵܐ ܐܘ ܐ̄ܢܵܫܝܼ̈ܐ\nܘܟܲܕ ܐ̄ܢܵܫܵܝܵܐ ܗ̄ܘ̣ ܙܟܼܵܐ ܬܲܟܼܬܘܼ̈ܫܹܐ ܕܚܲܫܹ̈ܐ ܫܓܼܝܼ̈ܫܹܐ. :ܒܕܲܡܘܼܬ ܓܲܠܠܹ̈ܐ ܫܓܲܫܘ ܢܸܣܝܘܿܢܹ̈ܐ ܠܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ\nܘܠܵܐ ܐܸܬܛܲܒܲܥ ܒܒܹܝܬܼ ܡܲܚܫܘ̈ܠܹܐ ܕܲܦܣܵܩ ܣܲܒܼܪܵܐ. :ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܠܒܲܟ ܠܲܝܟ ܠܹܐܩܵܐ ܒܐܝܼܕܼܵܐ ܕܙܵܘܥܘ̈ܗܝ\nܘܲܕܩܲܪ ܢܲܦܫܹܗ ܠܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܕܡܸܠܲܬܼ ܡܵܪܹܗ. :ܐܲܝܟ ܕܲܒܼܝܲܡܵܐ ܕܪܵܘ ܢܲܨܝܼܚܹ̈ܐ ܒܡܸܨܥܲܬ̤ ܚܲܫܹ̈ܐ\nܘܲܕܠܵܐ ܩܸܢܛܵܐ ܕܲܒܲܪܘ ܐܸܠܦܹ̈ܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܠܘܲܥܕܵܐ ܕܫܲܝܢܵܐ ܚܵܪܵܘ ܡܲܠܵܚܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܗܲܝܼܡܸܢܘ ܘܐܲܫܲܪܘ ܕܠܵܐ ܡܸܬܛܲܠܡܝܼܢ ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ. :ܒܗܲܝܡܵܢܘܼܬܵܐ ܣܒܲܠܘ ܟܠ ܚܲܫܲܝܼܢ ܕܲܟܼܣܹܝܢ ܘܲܓܼܠܹܝܢ\nܘܐܲܪܦܝܼܘ ܛܘܼܦܣܵܐ ܕܕܘܼܒܵܪ̈ܝܗܘܿܢ ܠܲܕܒܵܬܲܪܗܘܿܢ. :ܚܲܕ ܒܵܬܲܪ ܚܲܕ ܚܙܲܩܘ ܒܲܫܒܝܼ̈ܠܹܐ ܕܥܲܡܹ̈ܐ ܥܡܝܼ̈ܠܹܐ\nܘܡܲܢܲܥܘ ܘܲܡܛܵܘ ܠܘܵܬܼ ܐܵܘܵܢܵܐ ܕܲܡܠܹܐ ܛܘܼܒܹ̈ܐ. ܒܡܘܼܫܸܐ ܘܝܼܫܘܿܥ ܕܲܡܝܼ ܒܵܪܲܡ ܘܡܲܪܝܼ ܓܸܕܥܘܿܢ:\nܘܲܒܼܦܲܠܚܘܼܬܼܗܘܿܢ ܐܲܦܠܲܚ ܢܲܦܬܲܚ ܘܫܸܡܫܘܿܢ ܪܲܒܵܐ. :ܫܡܘܼܐܹܝܠ ܐܲܪܝܼܡ ܓܸܦܵܐ ܕܪܲܗܛܹܗ ܘܲܥܒܲܪ ܐܸܢܘܿܢ\nܘܲܢܣܲܒܼ ܕܪܓܼܵܐ ܕܲܢܒܼܝܘܼܬܵܐ ܘܲܕܟܼܵܗܢܘܼܬܼܵܐ. :ܡ̣ܢ ܛܲܠܝܘܼܬܹܗ ܫܲܪܝܼ ܒܪܲܗܛܵܐ ܕܙܲܕܝܼܩܘܼܬܵܐ\nܘܥܲܡ ܡܸܢܝܵܢܵܐ ܕܲܫܢܲܝ̈ ܚܲܝܵܘ̈ܗܝ ܡܬܲܚ ܚܘܼܡܵܣܵܢܹܗ. :ܣܵܗܕܘܼܬ ܩܘܼܫܬܵܐ ܣܗܸܕ ܥܲܠ ܢܲܦܫܹܗ ܩܕܼܵܡ ܐܲܠܵܗܵܐ\nܕܠܵܐ ܐܸܬܼܟܲܬܡܲܬ̤ ܦܵܪܘܿܫܘܼܬܹܗ ܒܡܣܒܼ ܒܲܐܦܹ̈ܐ. :ܫܒܼܝܠ ܦܘܼܠܚܵܢܹܗ ܚܙܵܐ ܐܵܦ ܕܵܘܝܼܕ ܕܟܹܐ ܪܸܥܝܵܢܵܐ\nܘܥܲܬܸܕ ܢܲܦܫܹܗ ܠܡܸܪܕܵܐ ܒܥܲܡܹ̈ܠܹܐ ܪ̈ܘܼܚܵܢܵܝܹܐ.","english":"Bar Asha was a physician, a man of physicians, and when he was ailing, he conquered the torments of troubled pains. Like waves, the afflictions disturbed his body and his soul, yet he was not submerged in the house of stumbling blocks that cut off hope. Good hope he placed in his heart, not fleeing with his limbs, and he weighed his soul to fulfill the hour of his Lord's word. As a pilot of a great ship amidst the pains, without a rudder, he steered the ships of their thoughts. To the appointed time of the hour, the sailors of faith watched, and they trusted and affirmed that their rewards are not to be attained. With faith they bore all the pains, hidden and revealed, and they left a pattern of their conduct for those after them. One after another, they advanced in the paths of toiling peoples, and they arrived and reached the sign that is full of blessings. With Moses and Joshua, who are like, but also with Mari and Ged'u, and in their service, they served, and their great sun opened. Samuel raised the wing of his course and passed over, and he took the step of righteousness and purity. From his youth, he began the race of righteousness, and with the measure of the years of his life, he extended his strength. He bore witness to the truth concerning himself before God, that his separation was not concealed by receiving with faces. David also saw the path of his service, who was of sound mind, and he prepared himself to contend with spiritual labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bar Asha","severity":"info","text":"Bar Asha (ܒܲܪ ܐ̄ܢܵܫܵܐ) is a Syriac name meaning 'son of the physician,' likely a typological or allegorical figure representing a righteous sufferer, possibly Job.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job","severity":"info","text":"The description of Bar Asha as a physician who conquers torments while ailing echoes the biblical Job, who endured afflictions yet remained steadfast in faith.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mari and Ged'u","severity":"info","text":"Mari and Ged'u are likely Syriac saints or martyrs, possibly from the East Syriac tradition, invoked as exemplars of faithful service alongside Moses and Joshua.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Samuel","severity":"info","text":"Samuel's 'race of righteousness' and 'step of purity' parallel the earlier imagery of physicians and sailors, reinforcing the theme of steadfast faith through life's trials.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of exemplary figures (Bar Asha, Samuel, David) who embody the physician-sailor metaphor, building a chain of righteous models.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"faith","severity":"info","text":"The emphasis on faith as a guiding force (sailors of faith, bearing pains) reflects Narsai's catechetical and homiletic focus on trust in divine providence.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Mari and Ged'u' is uncertain; they may be local saints or allegorical figures.","The phrase 'who are like' (ܕܲܡܝܼ) is ambiguous, possibly indicating a comparison or a list of additional exemplars."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܪܘܼܚܵܢܐܼܬܼ ܓܒܼܵܐ ܠܹܗ ܕܢܸܦܐܘܿܝܝ ܦܵܠܚܵܐ ܕܪܘܼܚܵܐ\nܘܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܠܡܸܦܪܲܝܝ ܠܐܲܦܝ̈ ܪܵܘܡܵܐ. :ܐܲܝܟ ܨܒܼܝܵܢܵܐ ܕܗ̇ܘ ܕܲܨܒܼܵܐ ܒܹܗ ܡܢܚ ܗ̄ܘ̣ܵܐ ܕܢܚܵܐ\nܘܐܸܠܘܼ ܩܲܠܝܼܠ ܠܵܐ ܢܡ ܘܲܕܡܸܟ ܓܡܝܼܪ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܹܗ. :ܚܛܝܼܬܵܐ ܙܟܬܹܗ ܒܲܕܡܘܼܬ ܫܸܢܬܵܐ ܠܥܝܼܪ ܪܸܥܝܵܢܵܐ\nܘܟܲܕ ܛܵܒܼ ܐܲܣܟܸܠ ܦܢܵܐ ܘܐܸܬܥܪܡ ܕܠܵܐ ܬܘܼܒܼ ܢܲܣܟܸܠ. :ܦܘܼܪ̈ܣܸܐ ܨܢܝܼ̈ܥܹܐ ܝܠܦ ܒܲܚܛܝܼܬܹܗ ܥܠܹܝܗ̇ ܕܲܚܛܝܼܬܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܝܲܗ̣ܒ ܠܵܗ̇ ܐܲܬܼܪܵܐ ܕܬܸܥܘ̇ܠ ܨܝܕ ܚܘܼܫܵܒܼܵܘ̈ܗܝ. :ܥܸܠܬܵܐ ܛܒܼܬܵܐ ܗܘ̤ܵܬ ܠܹܗ ܒܝܼܫܬܵܐ ܟܡܵܐ ܐܸܢ ܒܝܼܫܵܐ\nܘܐܲܥܝܼܪ ܢܲܦܫܹܗ ܕܠܵܐ ܬܘܼܒܼ ܢܸܕܡܲܟ ܘܬܒܙܲܚ ܒܹܗ. :ܪܲܒܵܐ ܡܗܝܼܪܵܐ ܗܘ̤ܵܐ ܢܸܣܝܵܢܵܐ ܠܲܡܗܝܼܪ ܗܵܘܢܵܐ\nܘܢܛܲܪ ܓܲܙܹܗ ܕܠܵܐ ܢܸܬܼܚܲܝܠܲܟ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ. :ܬܵܘ ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܕܟܸܐܢܹ̈ܐ ܘܟܲܟܼ̈ܦܹܐ ܘܲܕܚܲܛܝܹ̈ܐ\nܘܚܘܼܪܘ ܒܲܬܼܪܝܼܨܵܐ ܟܡܵܐ ܐܸܬܓܲܢ̄ܒܹܿܪ ܥܲܠ ܣܘܼܪܚܵܢܹܗ. :ܬܵܘ ܨܘܼܬܼܘ ܩܵܠܹܗ ܟܲܕ ܡܸܬܬܲܢܲܚ ܥܲܠ ܡܲܦܘܼܠܬܹܗ\nܘܡܒܟܐ ܠܹܗ ܠܥܵܘ̣ܠܹܗ ܒܩܵܠܵܐ ܪܵܥܘܡܵܐܝܼܬ. :ܩܵܠܹܐ ܚܢܲܝ̈ܓܹܐ ܪܲܟܸܒ ܟܸܐܢܵܐ ܒܢܒܼܝܘܼܬܵܐ\nܘܲܚܢܝܼܵܓܼܐܝܼܬ ܐܲܝܠܸܠ ܘܲܒܟܼܵܐ ܥܲܠ ܣܘܼܪܚܵܢܹܗ. :ܐܲܠܵܗܝ ܐܲܠܵܗܝ ܠܡܵܢܵܐ ܫܒܲܩܬܵܢܝ ܠܡܵܪܹܗ ܐܸܡܲܪ\nܘܐܲܪܚܸܩܬܝܗܝ ܡܸܢܝ ܠܦܘܼܪܩܵܢ ܚܲܝܹ̈ܐ ܡܛܠ ܣܲܟܼܠܘܼܬܝ. :ܐܵܘ ܠܹܟܼܝ ܢܦܲܫܵܐ ܝܲܕܥܬ̤ ܦܘܼܪ̈ܣܹܐ ܕܲܬܼܘܵܬܼ ܢܲܦܫܵܐ\nܟܡܵܐ ܐܬܦܪܣܬܝ ܠܡܸܥܨܲܒܼ ܟܸܐܒܹ̈ܐ ܕܚܲܝܵܒܘܼܬܹܟܼܝ. :ܐܘ ܠܵܟ ܓܲܒܼܪܵܐ ܓܲܢ̄ܒܵܪ ܚܲܝܠܐ ܕܚܵܒܼ ܒܚܛܝܼܬܵܐ\nܟܡܵܐ ܐܬܓܢ̄ܒܪܬ ܕܬܣܲܒܼ ܡܸܢܵܟ ܫܸܡ ܚܲܝܵܒܹ̈ܐ.","english":"He chose the spiritual ones of the Spirit, a worker of the Spirit, and with the spiritual ones he was accustomed to fly to the heights of heaven. Like the desire of one who desires, he was striking the sick one, and he almost did not sleep, but was completely asleep in his love. Sin conquered him in the form of a demon of wakeful thought, and when he was well, he learned to sin and was warned not to sin again. He learned the scattered ways of sin from his sin against sin, and he no longer gave it a place to enter among his thoughts. A good cause became for him an evil one, as if evil, and he awakened himself not to sleep again and to be deceived by it. He was a great skilled physician for the healing of the skilled air, and he guarded his treasure so that it would not be weakened by the sick ones. Come, all you gatherings of the afflicted, the stars, and the sinners, and see how the righteous one became mighty over his transgression. Come, hear his voice as he laments over his fall, and he weeps over his wickedness with a roaring voice. He mounts the voices of the guilty, the afflicted, with humility, and like a guilty one he wails and weeps over his transgression. \"My God, my God, why did you leave me?\" he said to his Lord, \"and you removed from me the salvation of life because of my folly.\" \"O woe to you, soul, you knew the ways of the gates of the soul, how you were scattered to suffer the pains of your guilt.\" \"O woe to you, man, mighty warrior of the power that sinned in sin, how you became mighty to take from yourself the name of the guilty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܘܼܚܵܢܐܼܬܼ ܓܒܼܵܐ ܠܹܗ ܕܢܸܦܐܘܿܝܝ ܦܵܠܚܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The Syriac phrase 'He chose the spiritual ones of the Spirit, a worker of the Spirit' is ambiguous: 'spiritual ones' (rūḥānāyāt) could refer to angels or ascetics, while 'worker of the Spirit' (pālḥā d-rūḥā) suggests a pneumatic practitioner, possibly a healer or mystic.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܛܝܼܬܵܐ","severity":"info","text":"The term 'sin' (ḥṭīṯā) is used repeatedly, but in the phrase 'sin conquered him in the form of a demon of wakeful thought', it may be personified as a demonic force, reflecting Narsai's ascetic theology where sin is an active agent.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܠܵܗܝ ܐܲܠܵܗܝ ܠܡܵܢܵܐ ܫܒܲܩܬܵܢܝ ܠܡܵܪܹܗ","severity":"info","text":"The exclamation 'My God, my God, why did you leave me?' echoes Psalm 22:1 (LXX) and Christ's cry on the cross (Matthew 27:46), but here it is placed in the mouth of a sinner lamenting his fall, a common trope in Syriac penitential literature.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܲܒܵܐ ܡܗܝܼܪܵܐ ܗܘ̤ܵܐ ܢܸܣܝܵܢܵܐ ܠܲܡܗܝܼܪ ܗܵܘܢܵܐ","severity":"info","text":"The description of the subject as a 'great skilled physician for the healing of the skilled air' likely refers to Bar Asha's medical profession, but 'skilled air' (mhīr hāwṯā) may denote the atmosphere or spiritual realm, blending physical and spiritual healing.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܕܟܸܐܢܹ̈ܐ ܘܟܲܟܼ̈ܦܹܐ ܘܲܕܚܲܛܝܹ̈ܐ","severity":"info","text":"The passage shifts from third-person narrative to direct exhortation ('Come, all you gatherings...') and then to first-person lament ('My God, my God...'), a rhetorical device common in Narsai's homilies to engage the audience and dramatize the sinner's repentance.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܠܘܼ ܩܲܠܝܼܠ ܠܵܐ ܢܡ ܘܲܕܡܸܟ ܓܡܝܼܪ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܹܗ","severity":"caution","text":"The phrase 'he almost did not sleep, but was completely asleep in his love' is paradoxical; the Syriac may be corrupt or deliberately ambiguous, possibly meaning he was 'almost not sleeping' (i.e., vigilant) yet 'completely asleep in his love' (i.e., spiritually complacent).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spiritual ones' (rūḥānāyāt) is unclear—angels, ascetics, or spiritual beings?","The phrase 'skilled air' (mhīr hāwṯā) may be a medical or cosmological term, but its precise meaning is uncertain.","The paradoxical sleep imagery may reflect a textual corruption or intentional irony."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܐܘ ܠܵܟ ܕܵܘܝܼܕ ܪܚܸܡ ܕܝܼܢܵܐ ܕܙܲܕܝܼܩܘܼܬܵܐ\nܟܡܵܐ ܥܲܩܸܒܼܬܵܝܗܝ ܠܕܝܼܢܵܐ ܕܢܲܦܫܵܟ ܚܲܬܝܼܬܵܐܝܼܬ. :ܠܵܐ ܐ̄ܢܵܫ ܝܵܕܼܥ ܕܲܢܕܘܢ ܗܵܟܼܵܢ ܥܲܠ ܣܘܼܪ̈ܚܵܢܵܘܗܝ\nܐܲܝܟ ܡܵܐ ܕܕܵܘܝܼܕ ܕܪܵܠ ܠܲܩܢܘܿܡܹܗ ܒܐܲܝܠܹܝܢ ܕܲܚܛܐ. :ܚܛܵܐ ܘܐܬܟܬܡ ܢܲܚܬܐ ܕܢܲܦܫܹܗ ܒܲܕܡܵܐ ܛܠܝܼܡܵܐ\nܘܩܵܡ ܘܐܲܫܝܼܓܹܗ ܒܡ̈ܝܵܐ ܕܕܸܡ̈ܥܹܐ ܪ݁ܵܥܘܿܡܵܬܵܐ. :ܚܕܵܐ ܙܒܲܢ ܐܲܣܟܸܿܠ ܟܲܕܼ ܠܵܐ ܪܥܹܐ ܗ̄ܘ̣ܵܐ ܕܢܸܣܟܲܠ ܡܸܡܬܘܿܡ\nܘܲܕܠܐ ܡܸܢܝܵܢ ܥܵܦ ܬܸܢܚ̈ܬܐ ܕܲܬܸܘܵܬ ܢܲܦܫܵܐ. :ܬܵܒܼ ܘܐܸܬܼܟܲܫܲܦ ܘܲܒܼܥܵܐ ܘܐܲܦܝܼܣ ܥܲܠ ܣܘܼܪܚܵܢܹܗ\nܘܲܦܫܵܐ ܠܕܲܪܓܹܗ ܘܬܲܪܓܸܡ ܩܵܠܹܐ ܕܲܢܒܼܝܼܘܼܬܵܐ. :ܒܦܘܼܡܹܗ ܐܲܟܼܪܸܙ ܪܘܼܚ ܓܸܠܝܢܵܐ ܥܲܠ ܪܘܼܡܪܵܡܹܗ\nܕܗܘ̤ ܠܹܗ ܐܲܫܡܲܥ ܥܲܠ ܡܘܼܠܟܵܢܵܐ ܕܲܠܘܵܬ ܙܲܪܥܹܗ\nܒܙܲܪܥܹܗ ܩܲܒܸܠ ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ:\nܘܗܲܝܡܸܢ ܘܐܲܫܲܪ ܕܗܘܝܵܐ ܘܗܘ̤ܬ ܐܲܝܟ ܕܐܸܬܢܲܒܝܼ. :ܗܘ̤ܵܬ ܒܲܥܒܵܕܵܐ ܡܸܠܬܐ ܕܠܸܥܙܲܬ̤ ܒܙܵܘܥܲܝ̈ ܢܦܲܫܹܗ\nܘܩܵܡ ܡ̣ܢ ܙܪܲܥܹܗ ܓܲܒܼܪܵܐ ܕܝܵܗܸܒ̣ ܚܲܝܹ̈ܐ ܠܐ̄ܢܵܫܵܐ. :ܙܪܲܥܹܗ ܐܝܼܬܼܵܘܗܝ ܗܘ̇ ܕܲܗܘ̤ܵܐ ܠܲܢ ܥܠܲܬܼ ܚܲܝܹ̈ܐ\nܘܣܵܗܸܕ ܙܪܲܥܹܗ ܕܚܲܝ̣ܵܐ ܘܐܲܚܝܼ ܠܲܕܗܲܝܡܢ ܒܹܗ. :ܐܝܼܬܼ ܟܲܝ ܕܲܪܓܝܼܫ ܒܗܵܢ ܦܘܪܩܵܢܵܐ ܕܡ̣ܢ ܒܹܝܬܼ ܕܵܘܝܼܕ\nܘܝܵܕܲܥ ܕܲܢܚܘܿܪ ܒܕܘܼܒܵܪ ܟܸܐܢܹ̈ܐ ܕܨܵܪܘ ܕܸܡܘܵܬܹ̈ܗ. :ܐܝܼܬܼ ܟܲܝ ܕܡܦܣ ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܕܲܢܒܼܝܼܘܬܵܐ\nܘܥܝܼܪ ܪܸܥܝܵܢܹܗ ܠܡܸܣܬܲܟܵܠܘܼ ܒܦܘܼܫܵܩ ܐ̄ܪܵܙܹܗ. :ܐܝܼܬ ܟܲܝ ܕܲܚܠܝܼܡ ܡ̣ܢ ܟܘܼܪܗܵܢܵܐ ܕܠܵܐ ܝܼܕܲܥܬܵܐ\nܘܫܲܪܝܼܪ ܠܸܒܹܗ ܠܡܸܣܲܒ ܐܘܼܟܼܠܵܐ ܕܗܲܝܡܵܢܘܼܬܵܐ. :ܒܗܲܝܡܵܢܘܼܬܵܐ ܚܵܪܘ ܩܲܕܡܵܝܹ̈ܐ ܒܕܲܩܕܵܡܲܝ̈ܗܘܿܢ\nܘܛܢܘ ܘܐܸܬܕܲܡܝܼܘ ܒܕܘܼܡܝܵܐ ܕܩܲܒܸܠܘ ܚܲܕ ܡ̣ܢ ܚܲܒܼܪܹܗ.","english":"Or to you, David, lover of the image of righteousness. How much did you pursue the image of your soul with a firm hand? He did not know that he was speaking thus about his own transgressions, like David who ran to his stand among those who sinned. He sinned and covered the shame of his soul with innocent blood, and rose and washed it with the waters of tears of repentance. Once he erred when he did not intend to err, and from that time he also covered the depths of the soul's foundations. Again he repented and sought and made peace with his transgression, and returned to his rank and interpreted the sounds of repentance. With his mouth he proclaimed a revealed spirit concerning his exaltation, that he might make heard concerning the kingdom for his seed. Through his seed he received the kingdom of life without end. And he believed and affirmed what was and what became as it was ordained. The word of the tongue became in deed through the movements of his soul, and from his seed arose the man who gives life to the people. His seed was that which became for you the cause of life, and his seed testified that he lives and gave life to those who believed in him. There is one who understands this salvation from the house of David, and knows that he is pure in conduct, the righteous who are images of him. There is one who assents with a revealed spirit of repentance, and his thought is awake to understand the interpretation of his mystery. There is one who is healed from the sickness of ignorance, and his heart is steadfast to receive the food of faith. Through faith the first ones saw with their eyes, and erred and were amazed at the likeness they received, one from his companion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"David","severity":"info","text":"David is presented as a type of the repentant sinner, whose transgression and subsequent repentance prefigure the salvific role of his seed (Christ).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܵܐ ܕܙܲܕܝܼܩܘܼܬܵܐ","severity":"info","text":"The phrase 'image of righteousness' (diyuqa d-zadiquta) likely refers to the ideal of moral perfection that David pursued, a key concept in Narsai's ascetic theology.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David","severity":"info","text":"The reference to David covering shame with 'innocent blood' alludes to the biblical account of David's sin with Bathsheba and the murder of Uriah (2 Samuel 11).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"seed","severity":"info","text":"The 'seed' of David is a typological reference to Christ, consistent with early Syriac exegesis that sees the Messiah as the fulfillment of the Davidic line.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"There is one who","severity":"info","text":"The repeated phrase 'There is one who' (ʾīt kay d-) introduces a series of parallel statements that generalize the lesson of David's repentance to the reader.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܠܐ ܡܸܢܝܵܢ ܥܵܦ ܬܸܢܚ̈ܬܐ ܕܲܬܸܘܵܬ ܢܲܦܫܵܐ","severity":"caution","text":"The phrase 'covered the depths of the soul's foundations' is ambiguous; it may mean that after his initial error, David concealed even the deepest aspects of his soul, or that he further obscured his sin.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sick one' and 'demon of wakeful thought' in the previous passage is not clarified here; the text shifts to David as a type without explicit connection.","The phrase 'from his seed arose the man who gives life to the people' could refer to Christ or to a prophetic figure; the context favors Christ."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܕܘܼܡܝܵܐ ܕܕܵܘܝܼܕ ܚܙ̣ܵܐ ܚܙܩܝܵܐ ܒܲܟܼܬܝܼܒܼܵܬܹܗ\nܘܲܫܩܲܠ ܨܵܪܹܗ ܥܲܠ ܗܲܕܵܡܵܘ̈ܗܝ ܘܥܲܠ ܪܸܥܝܵܢܹܗ. :ܚܲܬܝܼܬܵܐܝܼܬ ܨܵܪ ܕܸܡ̈ܘܬܵܐ ܕܲܨܠܸܡ ܥܲܡܠܘ̈ܗܝ\nܘܛܵܟ ܥܒܼܪܸܗ ܗ̄ܘ̣ܵܐ ܕܲܓܼܡܝܼ̇ܪܘܼܬܵܐ ܒܐܘܼܡܵܢܘܬܵܐ. :ܐܵܦ ܝܘܿܫܝܼܵܐ ܛܵܒܼ ܐܸܬܓܢ̄ܒܼܪ ܥܲܠ ܕܲܟܸܬܝܼ̈ܒܵܢ\nܘܡ̣ܢ ܨܒܼܝܵܢܹܗ ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܕܟܼܠܢܵܫ ܠܹܗ ܢܸܬܕܲܡܹܐ. :ܕܲܓܬܵܐ ܛܵܒܼܬܵܐ ܕܪܸܚܡܲܬܼ ܩܘܼܫܬܵܐ ܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܟܸܐܢܸ̈ܐ\nܘܡܸܬܼܬܼܝܲܐܒܝܼܢ ܗ̄ܘ̣ܵܘ ܕܲܢܲܨܘܼܪܘܼܢܵܗ̇ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ. :ܡܠܘܿܐ̇ܐ ܛܵܒܼܵܐ ܕܕܘܼܒܵܪ̈ܝܗܘܿܢ ܫܒܲܩܘ ܒܲܒܼܪܝܼܬܵܐ\nܕܢܸܬܬܲܓܪܘܢ ܒܹܗ ܨܪ̈ܝܼܟܲܝ ܥܘܼܡܪܵܐ ܘܢܸܩܢܘܿܢ ܚܲܝܹ̈ܐ. :ܗܸܢܘܿܢ ܚܵܘܝܼܘ ܙܢܲܝ̈ ܬܹܐܓܼܘܿܪܬܵܐ ܪܘܼܚܵܢܝܵܬܵܐ\nܘܝܼܠܸܦ ܐ̄ܢܵܫ̈ܐ ܠܡܸܬܬܲܓܵܪܘܼ ܪܘܼܚܵܢܵܐܝܼܬ. :ܐܸܠܦܸ̈ܐ ܕܚܘܼܒܵܐ ܪܼ̈ܟܸܒܼܘ ܘܲܩܛܲܪܘ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܫܲܡܲܪܘ ܐܸܢܹܝܢ ܒܝܲܡܵܐ ܫܓܼܝܼܫܵܐ ܕܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ. :ܐܘܼܡܵܢܘܼܬܵܐ ܚܲܕܬܵܐ ܐܲܦܸܩܘ ܒܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܕܢܸܗܘܘܿܢ ܐ̄ܢܵܫ̈ܐ ܦܠܚ̈ܝ ܒܲܐܪܥܵܐ ܫܡܲܝܵܢܵܝ̈ܬܐ. :ܐܸܠܦܪܘܼܬܵܐ ܕܝܲܡܵܐ ܕܗܵܘܢܵܐ ܥܒܲܕܘ ܟܲܫܝܼܪܹ݁ܐ\nܕܠܵܐ ܩܲܝ̈ܣܹܐ ܐܲܪܡܝܼܘ ܠܸܩܹ̈ܐ ܡܨܥܲܬ̤ ܚܲܫܹ̈ܐ. :ܐܲܝܟ ܐܪܡܢܘܿܢ ܩܛܲܪܘ ܙܵܘܥܲܝܗܘܿܢ ܥܲܡ ܪܸ̈ܫܲܝܼܗܘܿܢ\nܕܢܸܗܘܘܿܢ ܩܒܝܐ ܕܚܲܝܠܵܐ ܠܪܲܗܛܵܐ ܕܪܘܼܚܵܐ. :ܠܘܲܥܕܵܐ ܕܠܗܠ ܬܪܲܨܘ ܡܲܪܕܝܼܬܵܐ ܕܣܘܼܥܵܪ݁ܢܲܝܼܗܘܿܢ\nܘܐܲܝܟ ܕܲܒܼܟܼܵܘܟܒܼܵܐ ܚܵܪܘ ܘܐܸܬܼܒܲܩܝܼܘ ܒܲܥܬܝܼ̈ܕܵܬܵܐ. :ܒܪܵܘܡܵܐ ܐܲܣܪܘܼܗ̇ ܠܗܲܝܡܵܢܘܼܗܘܿܢ ܐܲܝܟ ܐܘܩܝܢܵܐ\nܕܠܵܐ ܬܸܙܕܲܥܙܲܥ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܪ̈ܘܼܚܲܝ ܚܲܫܹ̈ܐ.","english":"The image of David saw Hezekiah in his writings, and he took his form upon his limbs and his mind. Firmly he formed the likenesses that depicted his labors, and he passed through the perfection of skills. Also Josiah the Good was stirred up over the writings, and by his will he was eager that everyone be like him. The good bosom of the love of truth was filled with sorrows, and they were afflicted to fashion her form with the mind of man. The good fullness of their conduct left in creation that the needy of the monastery might trade in it and acquire life. They showed the merchandise of spiritual commerce, and men learned to trade spiritually. They mounted ships of love and moored them with their minds, and they cast anchor in the turbulent sea of bodily passions. They brought forth a new skill in the house of the earth-dwellers, that men might be workers in the heavenly earth. The skillful ones made a navy of the sea of the air, without wood they cast nets in the midst of passions. Like a loom they wove their movements with their heads, that they might be a receptacle of power for the course of the spirit. To the future beyond they prepared the discipline of their deeds, and like a star they watched and were scattered in the future things. In the height they bound their faith like an anchor, that it might not be shaken by the storms of the spirits of passions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܘܼܡܝܵܐ ܕܕܵܘܝܼܕ","severity":"info","text":"The phrase 'the image of David' refers to the typological figure of David as a model of repentance, a common theme in Narsai's homilies.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܼܡܵܢܘܼܬܵܐ","severity":"info","text":"The term 'skills' (ܐܘܼܡܵܢܘܼܬܵܐ) here denotes spiritual or ascetic practices, not merely technical arts, aligning with Narsai's monastic context.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Josiah the Good","severity":"info","text":"Josiah the Good (ܝܘܿܫܝܼܵܐ ܛܵܒܼ) is likely King Josiah of Judah, praised for his religious reforms; Narsai uses him as a model of zeal for righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ships of love","severity":"info","text":"The metaphor of 'ships of love' (ܐܸܠܦܸ̈ܐ ܕܚܘܼܒܵܐ) moored in the mind echoes Ephrem's nautical imagery for spiritual journey, common in Syriac tradition.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from exempla (David, Hezekiah, Josiah) to a general exhortation on spiritual commerce, forming a cohesive unit within the homily's argument.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܬܵܐ ܛܵܒܼܬܵܐ","severity":"caution","text":"The phrase 'good bosom' (ܕܲܓܬܵܐ ܛܵܒܼܬܵܐ) is ambiguous: it may refer to the Church or to a personified virtue; the translation follows the latter reading.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good bosom of the love of truth' is unclear; it may be a personification of the Church or a specific biblical figure.","The phrase 'like a star they watched and were scattered' is obscure; it may refer to monastic vigilance or eschatological dispersion."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܥܲܣܩܘܼܬ ܚܲܫܹ̈ܐ ܚܙܵܘ ܚܵܫܘܿܫܹ̈ܐ ܕܲܟܼܡܵܐ ܥܲܣܩܵܐ\n:ܘܐܲܣܓܝܼܘ ܪܲܟܒܘ ܦܘܼܪ̈ܣܹܐ ܕܥܵܗܢܝܼܢ ܠܡܸܙܟܵܐ ܠܚܲܫܹ̈ܐ\n:ܐܘܼܡܵܢܵܐܝܼܬ ܥܲܠܘ ܠܲܩܪܵܒܼܵܐ ܥܲܡ ܚܲܫܲܝ̈ܗܘܿܢ\nܘܲܒܼܢܝܼܚܘܼܬܼܵܐ ܡܲܟܸܟܼܘ ܪܵܘܡܵܐ ܕܚܘܼܬܚܵܬܲܝ̈ܗܘܿܢ. :ܐܲܝܟ ܐܲܬܼܠܹܝܛ̈ܐ ܣܠܸܩܘ ܡ̣ܢ ܥܵܠܡܵܐ ܡܠܹܐ ܬܲܟܼܬܼܘܼ̈ܫܹܐ\nܘܢܵܚܘ ܒܲܠܡܹܐܢܵܐ ܕܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܕܡܘܼܠܟܵܢܲܝ̈ܗܘܿܢ. :ܒܣܲܒܼܪܵܐ ܣܲܝܟܘܼܗܝ ܠܪܲܗܛܵܐ ܠܲܐܝܵܐ ܕܐܵܓܼܘܿܢܲܝ̈ܗܘܿܢ\nܐܵܦ ܗܘ̤ ܣܲܒܼܪܵܐ ܫܲܪܲܪ ܐܸܢܘܿܢ ܣܲܒܼܪܵܐ ܕܲܥܠܵܘܗܝ. :ܒܐܝܼܕܵܘ̈ܗܝ ܐܲܓܼܥܸܠܘ ܓܘܼܥܵܠܢܲܝ̈ܗܘܿܢ ܐܲܝܟ ܫܲܪܝܼܪܹ̈ܐ\nܕܢܲܛܲܪ ܐܸܢܘܿܢ ܠܝܘܿܡ ܦܘܼܪܥܵܢܵܐ ܕܲܒܼܫܘܼܠܵܡܵܐ. :ܬܵܘ ܟܹܝܬܼ ܐ̄ܢܵܫ̈ܐ ܒܲܓܼܥܸܠ ܚܲܝܲܝ̈ܢ ܠܣܲܒܼܪܵܐ ܛܵܒܼܵܐ\nܕܠܵܐ ܢܸܬܚܲܠܨܘܢ ܡ̣ܢ ܓܲܢܒܹ̈ܐ ܐ̄ܢܵܫ̈ܐ ܨܢܝܼ̈ܥܹܐ. :ܒܐܲܬܼܪܵܐ ܕܲܠܥܸܠ ܢܣܝܼܡ ܣܝܼ̈ܡܵܬܵܐ ܕܦܘܼܠܚܵܢ ܢܲܦܫܲܢ\nܐܲܝܟܵܐ ܕܠܵܐ ܐܝܼܬܼ ܚܵܫܘܿܫܘܼܬܵܐ ܣܵܣܵܐ ܕܬܸܪܹܝܢ. :ܒܲܕܡܘܼܬ ܣܵܣܵܐ ܡܚܲܒܠܝܼܢ ܚܲܫܹ̈ܐ ܠܢܚ̈ܬܝ ܢܲܦܫܲܢ\nܢܢܲܦܸܨ ܐܸܢܘܿܢ ܒܫܸܡܥܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܚܵܫܘܵܫܹ̈ܐ. :ܥܘܼܡܪܵܐ ܗ̄ܝ̣ ܨܵܐܬܼܵܐ ܦܲܓܼܪܵܢܘܼܬܵܐ ܘܚܲܝܝܢ ܪܚܝܗ̇\n:ܢܸܫܝܼܓܼܝܼܗ̇ ܒܡܲܝ̈ܐ ܕܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܢܸܒܼܥܵܐ ܚܲܠܝܵܐ\n:ܚܨܦܵܐ ܗ̄ܘ̣ ܦܲܓܼܪܲܢ ܘܲܙܓܘܿܓܼܝܼܬܵܐ ܡܲܠܝܲܬ̤ ܥܸܠܠܹ̈ܐ\nܠܵܐ ܢܩܪܸܒܼ ܠܵܗ̇ ܥܝܵܕܹ̈ܐ ܒܝܼܫܹ̈ܐ ܕܠܵܐ ܬܬܒܲܪ. :ܥܸܠܬܐ ܗ̄ܘ̣ ܒܵܥܹܝܢ ܡܵܐܢܲܝ̈ ܪܸ̈ܓܼܫܲܝܢ ܩܪ̈ܘܣܬܢܹܐ\n:ܘܐܲܝܟ ܕܲܠܚܸܨܦܵܐ ܡܥܕܝܢ ܚܲܫ̈ܐ ܕܢܲܟܘܢ ܐܸܢܘܿܢ\n:ܟܹܐܦܲܝ̈ ܚܲܫܹ̈ܐ ܢܵܩܫܝܼܢ ܟܠܫܵܥ ܥܲܠ ܗܲܕܸܡܲܝ̈ܢ\nܘܐܸܠܘܼ ܒܪܘܼܚܵܐ ܠܵܐ ܫܓܼܝܪܝܼܢ ܗ̄ܘ̣ܵܘ ܐܲܒܕܝܼܢܝܼܢ ܗ̄ܘ̣ܵܘ.","english":"The difficulty of sufferings saw the sufferers of how much difficulty,\nand they increased the riding of the courses of the contest to overcome the sufferings.\nArtfully they went up to battle with their sufferings,\nand with gentleness they lowered the height of their humiliations. Like athletes they ascended from the world full of contests,\nand they rested in the harbor of the good hope of their kingdoms. With hope he directed the weary course of their contests,\nand that hope confirmed the hope upon which he relied. With their hands they rolled their struggles like the true ones\nwho were to keep for the day of retribution at the end. Again, men hasten their lives to the good hope\nthat they may not be delivered from the sides of weak men. In the place above are placed the treasures of the work of the self,\nwhere there is no difficulty, the foundation of the two. In the likeness of a foundation, sufferings destroy the lower parts of the self,\nand it is established in the hearing of lives without sufferings. It is a dwelling, a narrow bodily place, and its life is wide.\nIts foundation is laid with the waters of the word of truth, a gentle request.\nIt is clay, the body, and the vessel that fills with causes,\nto which evil habits have not approached so that it may not be broken. It is a cause that seeks the sources of its senses, the callings,\nand like clay, sufferings that are to be purified are prepared.\nThe stones of sufferings strike at all times against the limbs,\nand if they were not stirred by the spirit, they would have perished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܫܹ̈ܐ","severity":"info","text":"The Syriac term ḥaššē (sufferings) is a key motif in Narsai’s ascetical theology, denoting both physical afflictions and spiritual trials that the soul must overcome.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܐܲܬܼܠܹܝܛ̈ܐ","severity":"info","text":"The simile 'like athletes' (ܐܲܝܟ ܐܲܬܼܠܹܝܛ̈ܐ) echoes 1 Corinthians 9:24–27, where Paul uses athletic imagery for spiritual struggle, a common trope in Syriac ascetic literature.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ","severity":"info","text":"The 'good hope' (ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ) reflects Narsai’s eschatological emphasis on the reward of the righteous in the world to come, a central theme in his memre.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܕܡܘܼܬ ܣܵܣܵܐ","severity":"info","text":"The passage shifts from athletic metaphor to architectural imagery (foundation, dwelling, clay), structuring the soul’s journey as a building process that withstands suffering.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܘܼܡܪܵܐ ܗ̄ܝ̣ ܨܵܐܬܼܵܐ ܦܲܓܼܪܵܢܘܼܬܵܐ","severity":"caution","text":"The phrase 'a dwelling, a narrow bodily place' is ambiguous: it may refer to the physical body as a temporary abode for the soul, or to the monastic cell as a site of ascetic struggle.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'with hope he directed' is unclear; possibly Christ or a biblical exemplar like Hezekiah from the previous passage.","The phrase 'the two' (ܬܸܪܹܝܢ) in 'foundation of the two' is ambiguous: it may refer to body and soul, or to suffering and ease."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܢܛܝܼܪ ܫܪܟܵܢܵܐ ܕܫܝܼܛܘܼܬܼ ܡܸܕܪܲܢ\nܘܲܒܼܥܘܼܕܪ̈ܵܢܵܘܗܝ ܒܥܸܢܵܐ ܚܲܝܹ̈ܐ ܠܓܼܘ ܡ̣ܢ ܚܸܨܦܵܘ̈ܗܝ. :ܠܲܝܬܵܘܗܝ ܡܸܕܸܡ ܒܸܠܥܵܕ ܚܲܝܠܵܐ ܕܲܡܚܲܝܠܵܢܹܗ\nܘܐܸܢ ܫܵܒܸܩ ܠܹܗ ܐܵܘܦܝܼ ܘܛܵܠܸܩ ܡ̣ܢ ܚܲܝܘܼܬܵܐ. :ܒܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘ̈ܬܹܐ ܚܲܝ ܘܲܡܗܲܠܸܟ\nܘܐܸܢ ܡܲܪܦܝܼܢ ܠܹܗ ܗܵܦܸܟ ܠܐܲܪܥܹܗ ܘܗܵܘܹܐ ܡܸܕܪܵܐ. :ܡܸܕܪܵܐ ܗ̄ܘ̣ ܡܸܕܿܪܢ ܘܲܒܼܡܲܝ̈ ܚܲܫܹ̈ܐ ܓܒܝܼܠ ܬܘܼܩܵܢܲܢ\nܠܵܐ ܢܲܣܓܹܐ ܒܹܗ ܡܲܝܵ̈ܐ ܕܚܲܫܹ̈ܐ ܕܠܵܐ ܢܲܬܼܪܘܼܢܵܝܗܝ. :ܚܹܝܠ ܕܘܼܒܵܪܵܐ ܢܸܗܘܸܐ ܥܵܠܸܒܼ ܠܡܵܝܘܿܬܘܼܬܵܐ\nܕܠܵܐ ܬܹܐܒܲܕ ܠܵܗ̇ ܡ̣ܢ ܪܲܦܝܘܼܬܵܐ ܕܡܵܝܘܿܬܘܼܬܵܗ̇. :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܢܚܘܿܨ ܪܲܦܝܼܘܬܹܗ ܕܛܝܼܢܲܢ ܪ̈ܲܦܝܵܐ\nܘܠܵܐ ܢܬܪܦܹܐ ܘܢܸܗܘܸܐ ܡܲܝܵ̈ܐ ܡܸܬܼܐܫܕܵܢܹ̈ܐ. :ܒܚܘܼܒܵܐ ܢܟܲܦܲܪ ܕܘܥܬܵܐ ܣܢܝܼܬܵܐ ܕܚܵܫܘܿܫܘܼܬܲܢ\nܕܠܵܐ ܢܥܬܩ ܒܲܢ ܪܹܚܵܐ ܕܥܵܘ̣ܠܵܐ ܡܣܢܐ ܕܦܲܐ̄ܝܵܢ. :ܒܣܲܒܼܪܵܐ ܢܚܙܹܩ ܒܸܢܝܵܢ ܢܲܦܫܲܢ ܐܲܝܟ ܕܒܥܪ̈ܩܹܐ\nܕܠܵܐ ܢܟܼܘܼܢܵܝܗܝ ܡܲܫܒܹ̈ܐ ܕܚܲܫܹ̈ܐ ܒܲܥܪܝܼܵܪ̈ܝܹܐ. :ܫܪܵܪܵܐ ܢܸܒܼܢܸܐ ܥܲܠ ܫܲܬܸܐܣܬܵܐ ܕܣܵܡܘ ܩܲܕܡܵܝܹ̈ܐ\nܘܐܲܝܟ ܥܲܡܠܲܝ̈ܗܘܿܢ ܢܛܟܸܣ ܪܲܗܛܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܲܢ. :ܒܗܘܿܢ ܢܸܬܼܕܲܡܹܐ ܒܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܝܼܐ\nܘܨܠܡ ܨܲܠܡܵܐ ܕܕܘܼܒܵܪ݁ܲܝܗܘܿܢ ܢܨܘܪ ܒܲܩܢܘܿܡܲܢ.","english":"By the power of the Spirit, the remainder of the course of the contest is strengthened, and with its aids, life is sought within from its difficulties. There is nothing apart from the power that strengthens it, and if it abandons it, it perishes and vanishes from life. By the vitality of life, it lives and walks, not dying, and if it slackens, it returns to its earth and becomes dust. Dust it is, and from dust, and from the waters of sufferings, the constitution of the contest is formed. Let not the waters of sufferings increase in it, so that they do not overflow its banks. The power of conduct becomes victorious over mortality, so that it does not perish from the slackness of its mortality. By faith, it restrains the slackness of the weak contest, and it does not become slack and become waters that are poured out. By love, it atones for the bitter time of the difficulty of our sufferings, so that the wind of iniquity does not pass through it, the measure of what is fitting. By hope, it strengthens the journey of itself, as with reeds, so that the floods of sufferings do not uproot it in the storms. Truth is sought upon the foundation that the ancients laid, and like their labors, the course of our word is ordered. By them, it is likened in the work of spiritual life, and it paints the image of their conduct, and it forms it in our person.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the spiritual athlete's dependence on divine power: without it, the contest fails and the soul returns to dust. The imagery of waters of sufferings and banks evokes a controlled ascetic struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'power of the Spirit' (ḥaylā d-rūḥā) is a key term in Narsai's ascetic theology, denoting the enabling grace that sustains the monk in the spiritual contest (agōn).","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܕܪܵܐ","severity":"info","text":"The return to 'dust' (medrā) echoes Genesis 3:19 (LXX: 'dust thou art, and to dust thou shalt return'), a common patristic and Syriac trope for human mortality without grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional and imperative statements, each pairing a virtue (faith, love, hope, truth) with a protective action against the dangers of the contest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The image of the spiritual athlete strengthened by the Spirit parallels Narsai's homily 'On the Solitaries' (ed. Mingana), where the monk is a warrior sustained by divine power against demonic assaults.","cites":[{"key":"ed:dsc-45","label":"source edition: On Works","url":"https://syriaccorpus.org/45"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܕܿܪܢ","severity":"caution","text":"The Syriac text at 'medrā hū medrā' (dust it is, and from dust) shows a possible dittography or scribal repetition; the sense is clear but the orthography is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ' (by the vitality of life) is ambiguous: it may refer to the life-giving power of the Spirit or to the ascetic's own disciplined life. The reading taken follows the context of divine agency."],"confidence":"high","notes":[]}]}