{"slug":"dsc-47","id":"syriac:dsc:dsc-47","title":"On the Temptation of Christ","title_source":"On the Temptation of Christ","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":"2026-11-15T05:27:47Z","cost_usd":0.01487},"source":{"registry_id":"syriac:dsc:dsc-47","work_id":"dsc-47","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/47"},"stats":{"passages":23,"english_words":6422,"coptic_letters":0,"source_letters":13907,"commentary_units":132,"commentary_kinds":8,"derived_notes":1,"ambiguities":41,"work_notes":5,"external_links":5,"timeline":4},"summary":{"work":"dsc-47","abstract":"Narsai's memra on the temptation of Christ is a metrical homily in Syriac, composed in the late fifth century CE. It uses the 12-syllable meter typical of Narsai's works and employs rhetorical parallelism to contrast Christ's composure with Satan's aggression. The homily links the incarnation, announced by Gabriel to Mary, to Christ's victory over Satan, framing the temptation as a cosmic confrontation. It survives in a single 19th-century manuscript (Vat. Syr. 113) from Alqosh, and remains part of the East Syriac liturgical tradition, read on the first Sunday of Lent.","historical_context":"Narsai (d. ca. 503 CE) was a leading theologian and poet of the Church of the East, active at the School of Nisibis, a major center of Syriac learning. This memra likely dates to his tenure there, before the Christological controversies of the sixth century. The text reflects the school's curriculum and liturgical practices. The sole manuscript, Vat. Syr. 113, was copied in the 19th century in Alqosh, a village in northern Mesopotamia, raising questions about scribal fidelity. The homily's use in the Hudra, the East Syriac festal hymnary, confirms its enduring role in Lenten liturgy, particularly on the first Sunday of Lent, which begins the Great Fast.","significance":"This memra illustrates the integration of biblical narrative with liturgical practice in the East Syriac tradition, linking the incarnation to Christ's temptation as a unified cosmic victory. It also exemplifies Narsai's poetic and theological method, using rhetorical structure to convey doctrinal themes. Its survival in a single late manuscript highlights the challenges of textual transmission for Syriac works.","timeline":[{"date":"Late 5th c.","event":"Narsai composes the memra, likely at the School of Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"19th c.","event":"Copying of the sole surviving manuscript (Vat. Syr. 113) in Alqosh."},{"date":"Undated","event":"Incorporation of the memra into the East Syriac Hudra for Lenten liturgy."}],"relations":[{"work":"Hudra (East Syriac festal hymnary)","relation":"The memra is included in this liturgical collection for the first Sunday of Lent.","key":"","label":null,"url":null},{"work":"Gospel of Luke (1:26–38)","relation":"The homily references the annunciation to Mary, linking it to the temptation narrative.","key":"","label":null,"url":null},{"work":"Narsai's other memre","relation":"Shares the 12-syllable meter and rhetorical style typical of Narsai's corpus.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author and his context."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Context for the work's composition."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community that preserved the text."},{"key":"wikipedia:Alqosh","label":"Alqosh","url":"https://en.wikipedia.org/wiki/Alqosh","reason":"Location of manuscript copying."},{"key":"wikipedia:Great Lent","label":"Great Lent","url":"https://en.wikipedia.org/wiki/Great_Lent","reason":"Liturgical season for the memra's use."}],"cautions":["The sole surviving manuscript (Vat. Syr. 113) dates from the 19th century, leaving a gap of over a millennium from the original composition; scribal interventions cannot be ruled out.","The dating to the late fifth century relies on internal references and the absence of later controversies, but no external evidence confirms the exact year.","The edition lacks a critical apparatus, so textual fluidity between the manuscript and hypothetical earlier exemplars cannot be assessed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000433,"generated":"2026-11-15T05:02:14Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/47"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8549"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-47","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":132,"english_words":6422,"source_letters":21267,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in Narsai’s characteristic 12-syllable meter, typical of his memre. The Syriac text shows careful rhetorical structure, with parallelisms and antitheses that underscore the contrast between Christ’s calm and Satan’s agitation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503 CE) likely delivered this memre during his tenure at the School of Nisibis. The dating rests on internal references to the school’s curriculum and the absence of later Christological controversies that marked the 6th century.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sole surviving manuscript (Vat. Syr. 113) dates from the 19th century, copied in Alqosh. The late date and single witness raise questions about scribal interventions, though the text’s meter and vocabulary are consistent with Narsai’s known corpus.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memre is still read in the East Syriac tradition during the liturgical season of Great Lent, particularly on the Sunday commemorating the Temptation. Its use in the Hudra (the festal hymnary) confirms its enduring liturgical role.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus or variant readings. Readers cannot assess textual fluidity between the sole manuscript and any hypothetical earlier exemplars. The translation is based on a single, unemended witness.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"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: 23 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":23},"term_index":[],"citations":{"ed:dsc-47":{"label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܕܪ̈ܵܘܗܝ ܕܡܪܢ\nܡܐܡܪܐ: ܝܒ܀ ܥܲܠ ܕܪ̈ܵܘܗܝ ܕܡܪܢ܀ ܬܘܼܒܼ ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܬܼܪܹܥܣܲܪ:\nܥܲܠ ܕܪ̈ܘܗܝ ܕܡܵܪܢ. ܘܡܸܬܼܐܡܲܪ ܒܚܲܕܼܒܫܲܒܵܐ ܕܡܲܥܵܠܲܝ ܨܵܘܡܵܐ. ܥܘܼܢܵܝܵܐ. ܒܪܝܼܟ ܕܲܒܼܨܵܘܡܹܗ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ ܠܡܸܪܕܵܐ ܠܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܐܲܚܲܝ̈܀ :ܩܵܠܹ̈ܐ ܚܲܕܬܹ̈ܐ ܫܡ݂ܲܥ ܣܵܛܵܢܵܐ ܒܹܝܬܼ ܡܵܝܘܿܬܹ̈ܐ\nܕܬܼܵܢܹ̇ܝܢ ܐܢܵܫ̈ܐ ܘܫܡܝܢ̈ܐ ܫܝܢܐ ܕܐܢܫ̈ܐ. :ܫܲܝܢܵܐ ܕܐܢܫ̈ܐ ܫܡ݂ܲܥ ܡܵܪܘܿܕܼܵܐ ܡ̣ܢ ܓܲܒܼܪܝܼܠܹ\nܘܐܲܚܕܹܗ ܓܘܼܢܚܵܐ ܕܡܵܢܲܐ ܗ̄ܝ̣ ܗܵܕܹܐ ܚܕܲܬܵܐ ܕܲܗܘ̤ܵܬܼ܀ :ܪܹܫ ܡܠܐܟܹ̈ܐ ܫܐܸܠ ܒܲܫܠܵܡܵܐ ܕܒܪܬܼ ܡܝܘ̈ܬܐ\nܘܙܵܥ ܚܲܣܵܡܵܐ ܒܛܸܒܿܐ ܛܵܒܼܵܐ ܕܲܠܘܵܬܼ ܐܢܵܫܵܐ. :ܫܠܵܡܠܹܟܼܝ ܡܲܪܝܲܡ ܩܥ̣ܵܐ ܪܘܼܚܵܢܵܐ ܒܐܸܕܼܢܲܝ̈ ܡܲܪܝܲܡ\nܘܐܲܝܠܸܠ ܒܝܼܫܵܐ ܘܲܟܼܢ݂ܲܫܘ ܕܝܘ̈ܐ ܠܩܵܠ ܐܲܝܠܲܠܬܹܿܗ܀ :ܡܵܪܢ ܥܲܡܹܟܼܝ ܩܥ̣ܵܐ ܡܲܠܲܐܟܼܵܐ ܠܒܲܪܬܼ ܡܵܝܘ̈ܬܹܐ\nܘܥܲܦܝ̈ ܬܸܢܚܵܬܹ̈ܐ ܕܐܵܟܸܠ̇ܩܲܪܨܵܐ ܒܫܲܝܢܵܐ ܕܐܢܫ̈ܐ. :ܒܲܪ ܥܸܠܵܝܐ ܩܪܲܝܗܝ ܐܝܼܙܓܲܕܵܐ ܠܒܲܪ ܒܲܪܬܼ ܐ̄ܢܵܫ̈ܐ\nܘܲܒܼܗܸܬܼ ܣܵܢܵܐܐ ܘܝܼܬܸܒܼܘ ܒܐܸܒܼܠܵܐ ܚܲܝܠܵܘ̈ܬܹܗ܀ :ܗܵܠܹܝܢ ܬܲܪܓܸܡ ܓܲܒܼܪܼܵܐ ܕܪܘܼܚܵܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܲܪܥܸܠܘ ܕܲܝܘܹ̈ܐ ܘܙܵܥ̣ ܣܵܛܵܢܵܐ ܪܹܫ ܣܸܕܼܪ̈ܲܝܗܘܿܢ. :ܚܲܕܼ ܪܘܚܵܢܵܐ ܐܲܟܼܪܸܙ ܒܲܛܢܹܗ ܠܲܚܕܼܵܐ ܐܲܢ̄ܬܿܬܼܵܐ\nܘܲܒܼܝܘܿܡ ܝܲܠܕܹܗ ܩܥ̣ܵܘ ܣܲܓܝܼܐܹ̈ܐ ܣܲܒܼܪܵܐ ܠܐܢܵܫܵܐ܀ :ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܩܥ̣ܵܘ ܪ̈ܘܼܚܵܢܹܐ ܠܦܲܓܼܪ̈ܢܝܹܐ\nܘܡܝܼܬܼ ܡܵܪܘܿܕܼܵܐ ܒܩܵܠ ܣܲܒܿܪ̈ܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ. :ܩܵܠ ܣܲܒܿܪ̈ܵܬܵܐ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܘܚܵܕܝ̇ܢ ܐܢܵܫ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܡܲܟܼܪܝܢ ܕܲܝܘܹ̈ܐ܀","english":"On the Temptation of Our Lord\n\nMemra 12. On the Temptation of Our Lord. Again of him, when it is his, the twelfth memra.\n\nOn the Temptation of Our Lord. And it is recited on the first Sunday of Lent. A supplication. Blessed is the fast of the one who showed us the way to go forth to life without end. Our brethren. New sounds heard Satan among the dead, of the living, voices and sounds, the sound of the living. The rebel heard the sound of the living from Gabriel, and he was seized by the trembling of what is this new thing that has happened. The chief of the angels asked after the welfare of the daughter of the living, and he cried out a greeting with good tidings good towards the living. \"Peace to you, Mary,\" the spirit cried out in the ears of Mary, and the evil one wailed and the demons mocked the sound of her wailing. \"Our Lord is with you,\" the angel cried out to the daughter of the living, and the depths of the abyss were covered over by the sound of the living. The son of the Most High called the messenger to the son of the daughter of men, and Satan was shamed and his hosts sat in mourning. Hallelujah. The man of spirit interpreted among the earthlings, and the demons trembled and Satan, the head of their ranks, cried out. One spirit proclaimed in her womb to one woman, and on the day of his birth many cried out hope to the living. Good hope the spirits cried out to the mortals, and the rebel died at the sound of the tidings of the life of the living. The sound of the tidings was spoken from every mouth, and the living rejoiced, the spiritual ones making the demons mourn.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܕܪ̈ܵܘܗܝ ܕܡܪܢ","severity":"info","text":"The heading identifies this as the twelfth memra (metrical homily) of Narsai's cycle on the temptation of Christ, assigned to the first Sunday of Lent.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܐܡܪܐ","severity":"info","text":"Memra (ܡܐܡܪܐ) denotes a verse homily or discourse, a standard genre in Syriac liturgical poetry, often used by Narsai for exegetical and festal compositions.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܒܼܪܝܼܠܹ","severity":"info","text":"The reference to Gabriel and the annunciation to Mary (Luke 1:26–38) is woven into the narrative of Christ's temptation, linking the incarnation to the cosmic victory over Satan.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܚܲܕܼܒܫܲܒܵܐ ܕܡܲܥܵܠܲܝ ܨܵܘܡܵܐ","severity":"info","text":"The first Sunday of Lent (ܚܲܕܼܒܫܲܒܵܐ ܕܡܲܥܵܠܲܝ ܨܵܘܡܵܐ) marks the beginning of the Great Fast in the East Syriac liturgical calendar, and this memra was recited on that day.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܲܒܿܪ̈ܵܬܵܐ","severity":"info","text":"The repeated motif of 'tidings' (ܣܲܒܿܪ̈ܵܬܵܐ) echoes the Syriac term for the Gospel (ܐܘܢܢܝܼܐ), framing the annunciation and Christ's birth as the proclamation that defeats demonic powers.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܪ ܥܸܠܵܝܐ","severity":"caution","text":"The phrase 'son of the Most High' (ܒܲܪ ܥܸܠܵܝܐ) is ambiguous: it may refer to Christ or to the angel Gabriel; context suggests Gabriel as the messenger, but the epithet is unusual for an angel.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'son of the Most High' (ܒܲܪ ܥܸܠܵܝܐ) is ambiguous: it could refer to Christ or to the angel Gabriel; the surrounding context favors Gabriel as the messenger addressing Mary.","The phrase 'daughter of the living' (ܒܪܬܼ ܡܝܘ̈ܬܐ) is a Syriac epithet for Mary, but its precise theological resonance (e.g., Eve typology) is not made explicit here."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܫܡܥܘܢ ܐܲܫܡܥ ܩܵܠܵܐ ܓܲܠܝܐ ܕܗܵܢܵ̇ܘ ܕܐܵܬܹ̇ܐ\nܘܐܲܝܟ ܕܸܒܼܟܼܘܼܪܵܐ ܒܵܚ̇ܲܪ ܐܢܫܹ̈ܐ ܒܕܸܢܚܵܐ ܕܢܘܼܗܪܹܗ. :ܚܲܢܵܐ ܢܒܼܝܼܬܼܵܐ ܙܢܲܝ̈ ܦܘܪܩܢܗ ܡܸܫܬܲܥܝܵܐ ܗ̄ܘ̣ܵܬ\nܘܲܡܥܲܢܝ̈ܵܢ ܗܘ̣̈ܲܝ ܥܸܒܼܪ̈ܝܵܬܼܵܐ ܒܵܬܲܪ ܡܸ̈ܠܹܝܗ̇܀ ܩܵܠ ܒܲܪ ܥܩܪ̈ܐ ܛܵܒܼ ܡ̣ܢ ܪܲܥܡܵܐ ܪܥܸܡ ܗ̄ܘ̣ܵܐ ܩܵܠܹܗ܀ ܟܲܕܼ ܩܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܲܫܠܸܡ ܙܲܒܼܢܵܐ ܘܡܲܛܝܼ ܙܲܒܼܢܵܐ. :ܫܠܸܡ ܠܹܗ ܙܲܒܼܢܵܐ ܢܡܘܣܝܐ ܡܸܬܼܢܲܒܹܿܐ ܗ̄ܘ̣ܵܐ\nܘܲܩܪܸܒܼ ܙܲܒܼܢܵܐ ܕܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ :ܐܸܡ̇ܪܐ ܕܲܟܝܵܐ ܟܵܢܝܗ ܠܕܲܟܼܝܵܐ ܡܪܹܟܹܐ ܡ̃ܕܼܲܟܹܐ ܡܘܼܡܹ̈ܐ\nܕܒܲܕܼܒܼܝܼܚܘܼܬܹܗ ܥܵܛ̇ܐ ܥܵܘܠܵܐ ܘܝܵܗܸ̇ܒܼ ܚ̈ܝܐ. :ܡܵܪܹ̈ܐ ܐ̄ܪ̈ܵܙܹܐ ܩܪ̣ܵܝܗܝ ܐܝܼܙܓܲܕܵܐ ܠܲܡܫܲܕܼܪܵܢܹܗ\nܘܚܵܘܝܼ ܕܡܵܪܹܐ ܗ̄ܘ̣ ܐܵܦ ܕܲܝ̇ܢܵܐ ܕܒܼܵܚܲܪ ܟܠܵܐ܀ :ܗܠܝܢ ܩ̈ܠܐ ܐܲܟܼܪܸܙܘ ܐܢܵܫ̈ܐ ܘܫܡܝ̈ܢܐ\nܘܐܲܪܡܝܼ ܐܲܒܼܵܐ ܛܲܒܼܥܵܐ ܕܩܵܠܹܗ ܘܚܲܬܸܿܡ ܐܸܢܘܿܢ. :ܗܵܠܹܝܢ ܩ̈ܠܐ ܫܡ̣ܥ ܡܪܘܕܐ ܣܢܐܐ ܕܐܢܫܐ\nܘܡܸܬܼܡܲܪܡܲܪ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܩ̈ܠܐ ܕܢܘܼܟܼܪ̈ܵܚܸܢ ܠܹܗ܀ :ܩ̈ܠܐ ܚܕܬ̈ܐ ܡܸܬܼܡܲܠܠܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܡܵܠ̈ܠܹܐ\nܥܲܠ ܒܲܪܢܵܫܵܐ ܕܕܼܵܡܹ̇ܐ ܠܐܢܵܫܵܐ ܘܪܵܡ ܡ̣ܢ ܐܢܵܫܵܐ. :ܐܲܝܟ ܕܒܼܐܢܵܫܵܐ ܚܵܐ̇ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܐܵܦ ܡܵܪܘܲܕܵܐ\nܗܘ̤ܵܐ ܡܸܬܼܡܲܪܡܲܪ ܠܘܩܒܲܠ ܩܵܠܹ̈ܐ ܕܢܘܼܟܼܪ̈ܵܚܸܢ ܠܹܗ܀ :ܒܢܝܬܼ ܬܲܪܬܹܝܢ ܩܡ ܡܵܪܘܿܕܼܵܐ ܣܵܢܐܵܐ ܕܐܢܵܫܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܐܲܝܟܲܢ ܢܸܩܪܹܝܘܗܝ ܐ̄ܢܵܫ ܐܵܘ ܐܲܠܵܗ. :ܕܢܸܩܪܹܝܘܗܝ ܐܢܵܫܵܐ ܩ̈ܠܹܐ ܕܲܥܠܵܘܗܝ ܪܵܡܹ̇ܝܢ ܡܸܢܹܗ\nܕܢܸܩܪܹܝܘܗܝ ܐܲܠܵܗ ܦܲܓܼܪܢܘܼܬܹܗ ܣܵܗܕܵܐ ܕܐ̄ܢܵܫܵܐ ܗ̄ܘ̣܀","english":"Hear, O hear the clear voice of this one who comes,\nand like a firstborn he chooses men by the terror of his light.\nThe living, the great mystery of his salvation was proclaimed,\nand his signs were hidden passages after her words.\nThe voice of the son of the good roots was like thunder; his voice thundered.\nWhen he cried out that the sacrifice was complete and the sacrifice was approaching,\nthe sacrifice was complete; the Mosaic sacrifice was being offered,\nand the sacrifice of the conduct of spiritual life was brought near.\nThe pure lamb covers the pure one, the high priest purifies the blemishes,\nand by his purity he hides iniquity and gives life.\nThe lords of the mysteries called him a messenger to his sending,\nand he showed that he is lord also of the judge who chooses all.\nThese voices proclaimed men and hearers,\nand the good father cast the tone of his voice and sealed the letter.\nThese voices the rebel heard, the tempter of men,\nand he was enraged against the voices that surrounded him.\nNew voices were spoken by speakers\nconcerning the man who is like a man and higher than a man.\nAs he looked at him as a man, so also the rebel\nwas enraged against the voices that surrounded him.\nIn the second house the rebel stood, the tempter of men,\nand he did not know whether a man or God was called.\nIf a man was called, the voices above him cast him down;\nif God was called, his corporeality testified that he was a man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܵܠܵܐ ܓܲܠܝܐ","severity":"info","text":"The 'clear voice' (qālā gallyā) is the proclamation of Christ's coming, which Satan hears and which triggers his reaction. The phrase contrasts the hiddenness of the mystery with its public announcement.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The Syriac term zabhā ('sacrifice') is used repeatedly. Here it contrasts the Mosaic sacrifice (zabhā mawsāyā) with the 'sacrifice of the conduct of spiritual life' (zabhā d-dubbār ḥayyē rūḥānāyē), marking a typological shift from Old to New Covenant.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܡ̇ܪܐ ܕܲܟܝܵܐ","severity":"info","text":"The 'pure lamb' (emrā dakyā) evokes Christ as the sacrificial lamb, recalling John 1:29 and Isaiah 53. The high priest (mrekkē) who purifies blemishes alludes to the Levitical priesthood and Christ's role as both priest and victim.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܵܪܘܲܕܵܐ","severity":"info","text":"The 'rebel' (mārwaddā) is Satan, depicted as a tempter (sāʿēā d-ʾenāšā). Narsai's portrayal of Satan's confusion—whether Christ is man or God—reflects the Antiochene emphasis on Christ's full humanity and divinity, a key theme in the controversy with Alexandrian Christology.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܢܝܬܼ ܬܲܪܬܹܝܢ","severity":"info","text":"The phrase 'in the second house' (b-bayt tartēn) marks a structural division, likely referring to a second section of the homily or a second stage of the temptation narrative. It signals a shift in Satan's perspective and the rhetorical climax of his uncertainty.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܠܝܥ ܩ̈ܠܐ","severity":"caution","text":"The phrase 'these voices' (hālēn qālē) is repeated but its referent is ambiguous: it may denote the angelic proclamation or the human witnesses. The text's repetition suggests a liturgical or rhetorical emphasis, but the exact antecedent is unclear.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good father' (ʾabā ṭabʿā) who 'cast the tone of his voice' is ambiguous: possibly God the Father, or a figure like John the Baptist. The text does not resolve this.","The phrase 'her words' (millayh) in line 4 has an unclear antecedent; it may refer to the 'great mystery' or to a feminine noun like 'church' or 'scripture'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܪܘܟܵܒܼ ܦܲܓܼܪܹܗ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܐܢܵܫܵܐ ܟܠܹܗ\nܘܚܹܝܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܐܲܠܵܗܵܝܵܐ ܗ̄ܘ̣. :ܒܲܛܢܹܗ ܘܝܲܠܕܹܗ ܥܲܠ ܐܢܵܫܘܼܬܹܗ ܡܸܫܬܲܥܹܝܢ ܗ̄ܘ̣ܵܘ\nܘܲܡܣܲܒܿܪ̈ܵܢܵܘܗܝ ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܥܵܡ̇ܪܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ܀ :ܒܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܣܵܛܵܢܵܐ\nܕܐܲܝܟܲܢ ܐ̄ܢܵܫܵܐ ܘܐܲܝܟܲܢ ܚܲܝܠܹܗ ܪܵܡ ܡ̣ܢ ܐ̄ܢܵܫܵܐ. ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܡܸܬܿܬܲܡܲܗ ܗ̄ܘ̣ܵܐ ܚܲܣܝܼܪ ܗܵܘܢܵܐ:\nܘܡܸܬܼܩܲܠܹܐ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܬܲܪܬܹܝܢ ܕܲܒܼܚܲܕܼ ܐܢܵܫܵܐ܀ :ܒܛܲܢܬܹܗ ܟܲܪܣܵܐ ܝܲܠܕܘܼܗܝ ܪܸ̈ܓܼܫܹܐ ܛܲܥܢܵܝ̈ܗܝ ܒܘܼܪ̈ܟܹܿܐ\nܘܗܵܕܹܐ ܕܐ̄ܢܵܫܵܐ ܗ̄ܝ̣ ܕܲܩܢܹܐ ܪܸ̈ܓܼܫܹܐ ܡܸܬܼܪ̈ܲܓܼܫܵܢܹܐ. ܒܛܝܼܢ ܡ̣ܢ ܩܵܠܵܐ ܕܠܵܐ ܙܘܼܘܵܓܼܵܐ ܦܲܓܼܪܵܢܵܝܵܐ. ܘܗܵܕܹܐ ܪܵܡܵܐ ܗ̄ܝ̣ ܡ̣ܢ ܒܲܪܢܵܫܵܐ ܒܸܣܪܵܢܵܝܵܐ܀ :ܝܼܢܸܩ ܚܲܠܒܼܵܐ ܫܩ݂ܲܠ ܬܲܪܒܿܝܼܬܼܵܐ ܠܐܝܼ ܡ̣ܢ ܥܲܡܠܵܐ\nܠܗܵܕܹܐ ܣܵܗ̈ܕܵܢ ܟܝܵܢ̈ܝܵܬܼܵܐ ܕܲܟܼܝܵܢ ܐܢܵܫܵܐ ܗ̄ܘ̣. :ܥܡ݂ܲܕܼ ܐܲܝܟ ܐܢܵܫ̈ܐ ܡ̣ܢ ܒܲܪܢܵܫܵܐ ܐܲܝܟ ܚܲܣܝܼܪܵܐ\nܘܗ̇ܕܹܐ ܓܠܝܐ ܗ̄ܝ̣ ܕܚܲܣܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܠܦܘܼܬܼ ܐܢܵܫܘܼܬܹܗ܀ :ܢܚܸܬܼ ܪܘܼܚ ܩܘܼܕܼܫܵܐ ܐܲܟܼܪܸܙ ܐܲܒܼܵܐ ܕܗܵܢ̇ܘ ܚܲܒܿܝܼܒܼܝ\nܗܵܪܟܿܐ ܚܲܝܠܵܐ ܗ̄ܘ̣ ܐܲܠܵܗܵܝܵܐ ܕܚܲܝܼܠ ܐܢܵܫܵܐ. :ܣܠܸܩ ܡ̣ܢ ܡܝ̈ܐ ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫ̣ܵܐ\nܘܲܢܚܸܬܼ ܪܘܼܚܵܐ ܘܩܵܘܝܼ ܨܐܕܵܘܗܝ ܕܠܵܐ ܫܘܼܢܵܝܵܐ܀ :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܡ̣ܬܿܕܲܒܲܪ ܗ̄ܘ̣ܵܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܘܲܒܼܥܸܠܕܲܪܵܐ ܡܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ ܒܚܲܝܠܹܗ ܟܲܣܝܵܐ. :ܚܸܒܼ̈ܠܹܐ ܩܫ̈ܝܵܐ ܡܵܚ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܐܵܟܸ̇ܠ ܩܲܪܨܵܐ\nܘܡܸܬܼܪܥܹܐ ܗ̄ܘ̣ܵܐ ܕܢܸܩܪܘܿܒܼ ܨܹܐܕܼܵܘܗܝ ܘܲܕܼܠܵܐ ܢܸܩܪܘܿܒܼ܀","english":"The riding of his body was showing him to be wholly human, and the power of his words was proclaiming him to be divine. His baptism and his birth were being discussed in relation to his humanity, and his tidings concerning the substance that dwelt in him. By the power of substance, even Satan was being revealed, that he is like a man and yet his power is high above man. In the greatness of his power, the Accuser was amazed, and he was standing opposite two in one man. By his baptism, the womb that bore him, the senses that his signs bore, and this that he is human, which the senses perceive, were being stirred. He was separated from the voice without bodily union, and this is high above the son of man in flesh. He took milk, he received nurture, not from labor, for these witnesses of natures that he is a pure man. He was baptized like men, from the son of man like a deficient one, and this is evident that he was deficient in relation to his humanity. The Spirit descended, the Father proclaimed that this beloved one is here the divine power that is stronger than man. A son of man ascended from the waters in body and soul, and the Spirit descended and stood by his side without change. By the power of the Spirit, the Adam of two was being guided, and in the opposite direction he was being amazed at his hidden power. Hard bonds were striking him, the slanderer, and he was being shown that he is near to him and that he is not near.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܘܟܵܒܼ ܦܲܓܼܪܹܗ","severity":"info","text":"The phrase 'the riding of his body' likely refers to Christ's incarnate state, contrasting his visible humanity with the divine power of his words.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܸ̇ܠ ܩܲܪܨܵܐ","severity":"info","text":"The term 'slanderer' (literally 'eater of accusation') is a standard Syriac epithet for Satan, emphasizing his role as accuser.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܡ݂ܲܕܼ ܐܲܝܟ ܐܢܵܫ̈ܐ","severity":"info","text":"The reference to Christ being baptized 'like men' echoes the Gospel accounts of Jesus' baptism (e.g., Matthew 3:13–17), highlighting his human participation in the rite.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܕܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The phrase 'Adam of two' likely alludes to the Syriac exegetical tradition of the 'two Adams'—the earthly and the spiritual—common in Narsai's Christological discourse.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The passage shifts from describing Christ's dual nature to the Spirit's role in guiding the 'Adam of two,' marking a structural pivot from human to divine agency.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗ̇ܕܹܐ ܓܠܝܐ ܗ̄ܝ̣","severity":"caution","text":"The phrase 'this is evident' may be a rhetorical marker, but the text's logic is compressed; the claim that Christ was 'deficient in relation to his humanity' is ambiguous and may reflect a polemical context.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the riding of his body' is obscure; it may denote incarnation or a specific Christological metaphor. The reading taken is that it refers to Christ's embodied state.","The term 'deficient' (ܚܲܣܝܼܪܵܐ) is ambiguous: it could mean lacking in human nature or a rhetorical contrast with divine fullness. The reading taken is that it highlights Christ's human limitations in the baptismal context."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܐܲܝܟ ܝܲܠܕܬܿܐ ܡܸܬܼܒܲܠܗܹܐ ܗ̄ܘ̣ܵܐ ܡܲܪܝܼܪ ܚܲܨܪ̈ܐ\nܘܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܐ ܕܒܲܐܝܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܢܸܓܼܡܘܿܪ ܚܲܨܪܹܗ. :ܪܸ̈ܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ ܪܵܓܼ ܡܵܪܘܿܕܼܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ\nܘܡܸܬܼܝܲܐܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܩܪܘܼܒܲ ܨܹܐܕܵܘܗܝ ܐܲܝܟ ܨܝܕܼ ܐܢܵܫܵܐ܀ :ܡ̇ܢ ܕܹܝܢ ܝܲܗܒܼܠܝܼ ܕܐܸܩܪܘܿܒܼ ܨܐܕܵܘܗܝ ܡܸܬܼܪܢܐ ܗ̄ܘ̣ܵܐ\nܘܲܒܼܝܲܕ ܚܲܫܹ̈ܐ ܐܸܒܼܩܹܐ ܚܲܫܵܘ̈ܗܝ ܐܸܢ ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣. :ܐܲܝܟ ܕܒܲܒܼܐܵܕܵܡ ܚܵܙܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܲܒܼܪܹܗ ܕܵܐܕܼܵܡ\nܘܲܡܣܲܟܹܿܐ ܗ̄ܘ̣ܵܐ ܕܢܲܛܥܹܝܘܗܝ ܠܐܵܕܼܵܡ ܐܲܝܟ ܡܵܐ ܕܠܐܕܼܵܡ܀ :ܐܵܕܼܵܡܵܐܝܼܬܼ ܡܸܬܼܪܲܥܹܐ ܗ̄ܘ̣ܵܐ ܕܢܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܡܸܬܼܩܲܢܸܿܛ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܨܝܕ ܟܲܣܝܵܐ ܕܢܵܨ̇ܚ ܗ̄ܘ̣ܵܐ ܒܹܗ. :ܚܲܕܼ ܡ̣ܢ ܟܹܐܢܹ̈ܐ ܡܵܢܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܡܐܢܵܐ ܕܪܘܼܓܼܙܵܐ\nܘܡܸܬܼܡܲܪܡܲܪ ܗ̄ܘ̣ܵܐ ܕܢܹܐܡܲܪ ܥܲܡܹܗ ܕܝܼܢܵܐ ܒܓܸܠܝܵܐ܀ :ܫܢܝ̈ܐ ܬܠܵܬܼܝܼܢ ܡܸܬܼܩܲܠܹܐ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܡܸܠܵܘ̈ܗܝ\nܥܕܲܡܵܐ ܕܲܫܡ݂ܲܥ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܗܵܢܵܘ̇ ܚܲܒܿܝܼܒܼܝ. :ܗܵܢܵܐ ܩܵܠܵܐ ܐܲܪܡܝܼ ܙܵܘܥܵܐ ܒܚܲܝܠܵܘ̈ܗܝ\nܘܲܫܪܝܼ ܩܵܥܹ̇ܝܢ ܡ̣ܢ ܟܲܪܝܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ܀ :ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܢܵܕܼܘ ܛܲܒܿܝܼ̈ܥܹܐ ܒܩܵܠܹܗ ܕܐܲܒܼܵܐ\nܘܲܟܼܢܲܫ̣ܘ ܐܲܟܼܚܲܕ ܠܡܸܩܛܲܪ ܐܪܵܙܵܐ ܥܲܠ ܐ̄ܪܵܙ ܚܲܝ̈ܢ. :ܐ̇ܪܵܙܵܐ ܕܥܵܘܠܵܐ ܩܛ̣ܪ ܡܵܪܘܿܕܼܵܐ ܘܚܝܠܘ̈ܬܗ\nܕܢܸܥܒܸܿܕܼ ܩܸܐܪܣܵܐ ܥܲܡ ܓܲܢ̄ܒܪܵܐ ܕܚܲܣܝܼܢ ܡܸܢܹܗ܀ :ܒܙܲܝܢܵܐ ܕܢܟܠܹܗ ܙܲܝܸܢ ܢܲܦܫܹܗ ܢܲܟܿܘܼܠܬܼܵܢܵܐ\nܘܫܲܪܝܼ ܡܫܲܓܸܫ ܐܲܝܟ ܗܵܘ̇ ܙܲܒܼܢܵܐ ܕܲܒܦܲܪܕܲܝܣܵܐ. :ܠܹܗ ܠܗܵܘ̇ ܙܲܒܼܢܵܐ ܡܕܲܡܹܐ ܗܘ̤ ܠܹܗ ܠܗܵܢܵܐ ܙܲܒܼܢܵܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܙܲܒܼܢܵܐ ܠܙܲܒܼܢܵܐ܀","english":"Like a woman in labor, he was writhing in his loins, and he was thinking that by means of some contrivance he might complete his plan. A rebellious spirit was stirring within his thoughts, and he was eager to approach him as one approaches a fire. But whenever he would give him the opportunity to approach, he would recoil, and through sufferings he would seek his own pains, if he were sensitive. As in the case of Adam, he was looking at him, at the son of Adam, and he was hoping to cause him to stumble, as he had done to Adam. In an Adam-like manner, he was preparing to engage with him, and he was being cut off from the hidden side that was laughing at him. One of the thorns was bringing him a mouthful of wrath, and he was being agitated to speak with him, a word openly. Thirty years he was being weighed against his words, until he heard that voice, \"This is my beloved.\" This voice cast a tremor into his forces and loosed a cry from the hardness of their thoughts. As if from a garment, the good natures were drawn by the voice of the father, and they hastened together to tie a mystery upon the mystery of life. The mystery of iniquity the rebellious one tied, and his forces, that he might make a contest with the man who was more righteous than he. With the zeal with which he was wholly zealous, the all-consuming one, he began to stir like that serpent in paradise. He was likening himself to that serpent, and he did not know that the serpent was not like the serpent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܝܟ ܝܲܠܕܬܿܐ ܡܸܬܼܒܲܠܗܹܐ ܗ̄ܘ̣ܵܐ ܡܲܪܝܼܪ ܚܲܨܪ̈ܐ","severity":"info","text":"The simile of Satan writhing like a woman in labor emphasizes his internal torment and futile scheming, contrasting with Christ’s composure.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܕܒܲܒܼܐܵܕܵܡ ܚܵܙܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܲܒܼܪܹܗ ܕܵܐܕܼܵܡ","severity":"info","text":"The reference to Adam and the son of Adam (Christ) echoes the temptation narrative in Genesis 3, drawing a typological parallel between the fall and the temptation of Christ.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܢܝ̈ܐ ܬܠܵܬܼܝܼܢ ܡܸܬܼܩܲܠܹܐ ܗ̄ܘ̣ܵܐ ܠܘܼܩܒܲܠ ܡܸܠܵܘ̈ܗܝ","severity":"info","text":"The mention of thirty years alludes to the tradition that Christ’s public ministry began at age thirty, a period during which Satan’s temptations were ongoing.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܢܵܕܼܘ ܛܲܒܿܝܼ̈ܥܹܐ ܒܩܵܠܹܗ ܕܐܲܒܼܵܐ","severity":"info","text":"The image of good natures drawn by the father’s voice parallels Narsai’s depiction of divine intervention, reminiscent of Ephrem’s hymns on Christ’s victory.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̇ܪܵܙܵܐ","severity":"info","text":"The term ܐ̇ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament,' here used for the mystery of iniquity tied by Satan, contrasting with the mystery of life.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܙܲܒܼܢܵܐ ܠܙܲܒܼܢܵܐ","severity":"caution","text":"The final line’s wordplay on 'serpent' (ܙܲܒܼܢܵܐ) may be textually corrupt or deliberately ambiguous, as the Syriac repeats the same term for both the Eden serpent and Satan’s self-comparison.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܙܲܒܼܢܵܐ appears twice in the final lines, possibly indicating a textual corruption or a deliberate ironic contrast between the Eden serpent and Satan’s self-image."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܵܕܼܵܡܵܝܵܐ ܩܵܪܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܡܢܲܣܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ. :ܚܫܝ̈ ܦܲܓܼܪܵܐ ܡܥܲܗܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܘܐܲܝܟ ܕܲܠܪܵܚܡܵܐ ܡܩܲܪܸܒܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܙܢܲܝ̈ ܚܘܼܬܼܚܵܬܹ̈ܐ܀ :ܠܚܘܼܪܒܵܐ ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܕܢ̣ܦܘܿܩ ܥܲܡܹܗ ܕܪܵܚܸ̇ܡ ܚܘܼܪܒܵܐ\nܐܲܝܟܿܐ ܕܠܵܐ ܫܟܼܝܼܚܝ ܡܵܙܘܿܢ ܙܲܒܼܢܵܐ ܠܐܲܪ̈ܥܵܢ̇ܝܹܐ. :ܐܲܝܟ ܐܲܬܼܠܝܼܛܵܐ ܡܓܲܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܘܵܬܼ ܬܲܟܼܬܘܼܫܵܐ\nܕܢܸܚܙܹܐ ܐܝܼܬܼ ܒܹܗ ܙܢܲܝ̈ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܕܼܵܡܹܝ̇ܢ ܠܐܵܕܼܵܡ܀ :ܒܟܼܠܗܘܿܢ ܚܲܫܹ̈ܐ ܐܵܕܼܵܡܵܝܹ̈ܐ ܙܲܝܸܢ ܢܲܦܫܹܗ\nܒܲܕܼܪܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܕܲܠܡܵܐ ܢܸܦܠܲܛ ܡ̣ܢ ܢܸܣܝܘܿܢܵܘ̈ܗܝ. ܩ̈ܠܐ ܕܲܥܠܵܘܗܝ ܡܙܝܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܘܵܬܼ ܬܲܟܼܬܘܼܫܵܐ:\nܘܡܸܨܛܲܢܲܥ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܩܪܘܿܒܼ ܨܐܕܵܘܗܝ ܐܘܼܡܵܢܵܐܝܼܬܼ܀ :ܐܘܼܡܵܢܵܐܝܼܬܼ ܣܥ݂ܲܪ ܐܘܼܡܵܢܵܐ ܡܵܐܢܲܝ̈ ܙܲܝܢܹܗ\nܘܟܲܢܫ ܦܘܼܪ̈ܣܹܐ ܘܟܸܢ ܩܲܪܸܒܼ ܠܹܗ ܙܢܲܝ̈ ܬܲܟܼܬܘܼܫܹܗ. :ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ ܣܕܲܪ ܐܲܝܟ ܙܲܝܢܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ\nܘܲܣܥ݂ܲܪ ܚܲܝܠܹܗ ܘܟܲܣܝܼ ܙܲܝܢܵܐ ܕܲܢܟܼܝܼܠܘܼܬܹܗ܀ :ܙܲܒܼܢܵܐ ܒܥ̣ܵܐ ܠܹܗ ܕܲܢܚܵܘܹܐ ܒܹܗ ܙܢܲܝ̈ ܨܸܢ̈ܥܵܬܹܗ\nܘܲܠܦܘܼܬܼ ܙܲܒܼܢܵܐ ܪܲܟܲܒܼ ܦܘܼܪ̈ܣܹܐ ܕܚܵܣܟ̇ܝܢ ܦܘܼܪ݁ܣܹܐ. :ܙܲܒܼܢܵܐ ܥܲܬܸܿܕܼ ܐܸܢܘܿܢ ܠܦܘܼܪܣ̇ܝ ܢܸܟܼܠܹܗ\nܘܡܸܬܼܝܲܒܼ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܩܲܢܲܛ ܗ̄ܘ̣ܵܐ ܕܢܸܓܼܠܹܗ ܢܸܟܼܠܹܗ܀ :ܗܘ̤ ܒܹܗ ܐܲܩܪܸܒܼ ܥܲܕܼܠܵܐ ܢܲܩܪܸܒܼ ܩܪܵܒܼܵܐ ܓܲܠܝܵܐ\nܘܲܒܼܩܹܐ ܢܲܦ̣ܫܹܗ ܟܲܕܼ ܡܸܬܼܒܲܩܹܐ ܕܕܲܠܡܵܐ ܢܫܲܦܠܲܢ. :ܩܪܵܒܼܵܐ ܐܲܪܥܹܗ ܠܲܩܪܲܒܼܬܼܵܢܵܐ ܕܚܲܣܝܼܢ ܡܸܢܹܗ\nܘܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܐ ܕܕܲܠܡܵܐ ܢܸܗܘܹܐ ܓܘܼܚܟܵܐ ܠܐܢܵܫ̈ܐ܀","english":"He was calling him a second Adam, and in that likeness he was trying him with the pains of the body. He was reminding the bodily one of the pains of the body, and like a lover he was offering him the weapons of deceit. He was eager for the desert, that the lover of the desert might go out with him, where no sacrifice is offered to the earthly ones. Like an athlete he was training himself for the contest, that he might see if there were in him weapons of deceit that resemble Adam's. With all human pains he was tormenting himself, in the hope that perhaps he might escape from his trials. The sounds of his wiles were disturbing him toward the contest, and he was striving to approach his side artfully. Artfully the craftsman wrought the instruments of his wiles, and he set snares and spread and offered him the weapons of his contest. He arranged false snares like a wile within his thought, and he exerted his strength and concealed the wile of his cunning. He sought a sacrifice in which to show the weapons of his stratagems, and upon the sacrifice he mounted snares that would catch the snares. The sacrifice was prepared to go to the snare of his all, and he was sitting and cutting off that he might swallow his all. He himself brought the contest near, and he offered open battle, and he was seeking himself while being sought, lest he fall. The battle cast him down to the wrestling of the one more cunning than he, and he was thinking that perhaps he might become a laughingstock to the demons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܕܼܵܡܵܝܵܐ","severity":"info","text":"The term 'second Adam' (ܐܵܕܼܵܡܵܝܵܐ) typologically links Satan's temptation of Christ to the fall of Adam, a common exegetical motif in Syriac tradition.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The repeated term 'sacrifice' (ܙܲܒܼܢܵܐ) evokes the cultic context of the desert as a place where true sacrifice (Christ's self-offering) contrasts with pagan or demonic offerings.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܐܲܬܼܠܝܼܛܵܐ","severity":"info","text":"The image of Satan as an 'athlete' (ܐܲܬܼܠܝܼܛܵܐ) training for a contest parallels the ascetic-athlete motif common in Syriac literature, where spiritual struggle is depicted as athletic combat.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪܵܒܼܵܐ","severity":"info","text":"The passage builds a chiastic structure around the contest (ܩܪܵܒܼܵܐ): Satan prepares snares, offers battle, then is cast down, mirroring the reversal of roles in the temptation narrative.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܸܬܼܝܲܒܼ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܩܲܢܲܛ","severity":"caution","text":"The phrase 'he was sitting and cutting off' (ܘܡܸܬܼܝܲܒܼ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܩܲܢܲܛ) is ambiguous: it may mean Satan is 'cutting off' his own options or 'cutting off' Christ's escape; the English draft takes the latter, but the Syriac allows either.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܐܢܵܫ̈ܐ","severity":"info","text":"The final reference to 'demons' (ܠܐܢܵܫ̈ܐ) as potential mockers of Satan reflects a later exegetical tradition where the devil's failure becomes a source of demonic ridicule, emphasizing his humiliation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he was sitting and cutting off' (ܘܡܸܬܼܝܲܒܼ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܩܲܢܲܛ) is ambiguous: it may mean Satan is 'cutting off' his own options or 'cutting off' Christ's escape; the English draft takes the latter, but the Syriac allows either."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܗܵܠܹܝܢ ܗܘ̤ ܒܹܗ ܡܸܬܼܪܵܢܹܐ ܗ̄ܘ̣ܵܐ ܣܵܢܵܐܐ ܕܐܢܵܫܵܐ\nܘܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܥܲܕܬܹܿܗ ܠܐܢܵܫܵܐ ܕܢܲܩܪܸܒܼ ܥܲܡܹܗ. :ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܙܲܝܢܹܗ ܪܘܼܚܵܐ ܠܐܢܵܫܵܐ ܕܡܸܢܲܢ\nܘܫܲܕܪܹܗ ܕܢܸܥܒܸܿܕܼ ܩܸܐܪܣܵܐ ܒܚܘܼܪܒܵܐ ܥܲܡ ܚܲܣܝܼܢܹ̈ܐ܀ :ܐܲܝܟ ܛܘܼܝܵܒܹܗ ܕܲܒܼܥܸܠܕܲܪܵܐ ܛܲܝܒܹܗ ܠܕܲܪܵܐ\nܘܠܲܐܝܟܿܐ ܕܲܒܥ̣ܵܐ ܪܹܫ ܕܲܪܵܪܹ̈ܐ ܢܦܲܩ̣ ܐܲܬܼܠܹܝܛܵܐ. :ܐܲܬܼܠܝܼܛܵܐܝܼܬܼ ܢܦ݂ܲܩ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܲܡܚܲܙܲܩ ܗ̄ܘ̣ܵܐ ܟܠܹܗ ܒܟܼܠܹܗ ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ܀ :ܚܲܝ̈ܠܲܝ ܪܵܘܡܵܐ ܫܲܕܲܪ ܥܲܡܹܗ ܚܲܝܠܵܐ ܕܲܓܼܒ̣ܵܝܗܝ\nܕܢܸܗܘܘܿܢ ܣܵܗܼܕ̈ܐ ܐܵܦ ܚܲܙܝܹ̈ܐ ܕܐܲܬܼܠܝܼܛܘܼܬܹܗ. :ܐܲܝܟ ܬܹܐܛܪܘܢ ܣܵܡܹܗ ܠܥܵܠܡܵܐ ܡܵܪܹܗ ܕܥܵܠܡܵܐ\nܘܚܲܝ̈ܠܲܝ ܪܵܘܡܵܐ ܒܩܝܲܝ̈ ܕܲܪܵܐ ܕܐܲܓܼܘܼܢܸܣ̈ܛܹܐ܀ :ܬܲܟܼܬܘܼܫܵܐ ܗ̄ܘ̣ܵܐ ܕܲܚܠܵܦ ܥܵܠܡܵܐ ܗ̄ܘ̣ܵܐ ܬܲܟܼܬܘܼܫܵܐ\nܘܫܲܦܝܼܪ ܟܲܢܸܫ ܠܲܫܡܲܝܵܢܹ̈ܐ ܕܲܢܫܲܒܿܚܘܼܢܵܝܗܝ. :ܒܟܲܪܝܘܼܬܼܵܐ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܗܵܘ̇ ܙܲܒܼܢܵܐ ܕܚܵܒܼ ܒܹܗ ܐܵܕܼܵܡ\nܘܲܡܣܲܟܹܿܝܢ ܗ̄ܘ̣ܵܘ ܕܐܸܡܲܬܼܝ ܢܸܙܟܹܿܐ ܐܵܕܼܵܡ ܒܐܵܕܼܵܡ܀ :ܠܝܘܿܡ ܙܵܟܼܘܼܬܼܵܐ ܡܸܬܿܛܲܝܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܪܵܚܡܲܝ ܓܸܢܣܲܢ\nܘܡܸܬܼܝܲܐܒܹܝܢ ܗ̄ܘ̣ܵܘ ܕܢܸܙܟܹܿܐ ܓܸܢܣܲܢ ܒܝܲܕ ܒܲܪ ܓܸܢܣܲܢ. :ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܩ̣ܵܡ ܕܲܪܵܪܵܐ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ\nܪܹܫܵܐ ܕܐܵܐܲܪ ܘܐܢܵܫܵܐ ܕܡܸܢܲܢ ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ܀ :ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ ܡܸܬܼܚܵܘܝܵܐ ܗ̄ܘ̣ܬܼܵ ܠܥܹܝܢ ܚܲܙ̈ܵܝܹܐ\nܟܲܕܼ ܡܸܬܼܟܲܬܼܫܝܼܢ ܪܘܼܚܵܐ ܘܦܲܓܼܪܵܐ ܕܠܵܐ ܒܐܝܼܕܼ̈ܝܵܐ. :ܕܠܵܐ ܒܐܝܼܕ̈ܝܐ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܵܢܵܝܵܐ\nܪܘܼܚܵܢܵܐܝܼܬܼ ܐܵܚܸ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܪܹܫ̇ܐ ܕܐܵܐܲܪ܀","english":"He was contending with him in the pains of the body, and like a lover of pain he was offering him the pains of the body. With the armor of the spirit he was arming the spirit against the pains of the body, and he sent him to make a camp in the desert with the saints. Like the response of a wrestler, he was preparing the wrestler, and where the chief of the wrestlers wished, the athlete went forth. Athletically the athlete of righteousness went forth, and he was training his whole self in the armor of the spirit. The powers of heaven sent with him the force of his elect, that they might be witnesses and spectators of his athletic contest. Like a theater, the Lord of the world set the world, and the powers of heaven in the ranks of the wrestlers of the athletes. A contest was taking place for the sake of the world; a contest was taking place, and beautifully it was training the heavens in their praises. In bitterness they were from that time when Adam sinned, and they were waiting for when Adam would conquer through Adam. For the day of victory the lovers of the race were preparing, and they were hoping that the race would conquer through the son of the race. For forty days one wrestler stood opposite one, the chief of the air and the pains of the body, a spectacle of the mountain. A spectacle of the mountain was shown to the eyes of the spectators, as spirit and body were contending without hands. Without hands the bodily one was contending; spiritually he was seizing the chief of the air.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The Syriac term ܐܲܬܼܠܹܝܛܵܐ (athlēṭā) is a loan from Greek ἀθλητής, meaning 'athlete' or 'wrestler'. Narsai uses it to frame Christ's temptation as an athletic contest of ascetic endurance.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ (zaynā d-rūḥā) 'armor of the spirit' is a metaphor for spiritual discipline or divine grace, contrasting with the 'pains of the body' (ܐܢܵܫܵܐ ܕܦܲܓܼܪܵܐ).","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The reference to 'forty days' (ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ) alludes to Christ's forty-day fast in the wilderness (Matt 4:2; Luke 4:2), a standard typology in Syriac ascetic literature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܹܐܛܪܘܢ","severity":"info","text":"The term ܬܹܐܛܪܘܢ (tēṭrōn) is a loan from Greek θέατρον, 'theater'. Narsai depicts the world as a theater for the cosmic contest between Christ and Satan, a motif found in early Syriac poetry.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Christ's temptation as an athletic contest, with a chiastic structure: the wrestler (Christ) is prepared, sent forth, and observed by heavenly powers, culminating in the forty-day standoff.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܵܪܵܐ","severity":"caution","text":"The term ܕܲܪܵܪܵܐ (dārārā) is ambiguous: it can mean 'wrestler' or 'champion', but also 'chief' or 'leader'. The translation 'chief of the wrestlers' is plausible, but the exact nuance in this athletic metaphor is uncertain.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chief of the air' (ܪܹܫܵܐ ܕܐܵܐܲܪ) is ambiguous: it likely refers to Satan as ruler of the aerial realm, but could also be a personification of demonic forces.","The phrase 'without hands' (ܕܠܵܐ ܒܐܝܼܕ̈ܝܐ) is ambiguous: it may mean the contest is spiritual rather than physical, or that no physical blows are exchanged."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܨܵܘܡܵܐ ܥܡܝܼܠܵܐ ܓܒ̣ܵܐ ܠܹܗ ܙܲܝܢܵܐ ܕܢܸܬܼܟܲܬܼܫ ܒܹܗ\nܕܲܠܡܵܐ ܢܸܪܢܹܐ ܐܵܟܸܠܩܲܪܨܵܐ ܕܚܝܼܠܵܐ ܕܐܘܼܟܼܠܵܐ ܗ̄ܘ̣. :ܒܸܠܥܵܕ ܐܘܼܟܼܠܵܐ ܩܪܸܒܼ ܠܲܩܪܵܒܼܵܐ ܕܥܲܡ ܚܲܣܝܼܢܵܐ\nܕܢܚܸܙܘܢ ܕܝܘ̈ܐ ܕܐܸܦܢ ܐܢܵܫܵܐ ܗ̄ܘ̣ ܪܵܡ ܡ̣ܢ ܐܢܵܫܵܐ܀ :ܒܝܲܕ ܚܘܼܡܣܵܢ̇ܐ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܲܒܼܥܝܼܪ̈ܝܹܐ\nܕܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܥܲܡܹܗ ܚܲܝܠܵܐ ܐ̄ܚܪܹܢܵܐ ܕܚܲܣܝܼܢ ܡ̣ܢ ܟܠ. :ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܪܹܫ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܥܲܠ ܗܵܝ̇ ܛܲܝܸܒܼ ܙܢܲܝ̈ ܬܲܟܼܬܘܼܫܵܐ ܕܟܼܠ ܐܸܣܟܹܝܡܝܼ̈ܢ܀ :ܟܠ ܐܸܣܟܹܿܝܡܝܼ̈ܢ ܨܝ̈ܕܝ ܐܢܫ̈ܐ ܣܕ݂ܲܪ ܡܵܪܘܲܕܵܐ\nܕܟܼܠܡܵܐ ܢܸܦܠܲܛ ܡ̣ܢ ܨܢܥܵܬܼ̈ܗ ܘܢܸܗܘܹܐ ܓܘܼܚܟܵܐ. :ܪܲܒܿ ܗ̄ܘ̣ܵܐ ܩܸܐܪܣܵܐ ܕܐܲܪܥܹܗ ܡ̣ܢ ܫܸܠܝ ܠܲܩܪܲܒܼܬܼܵܢܵܐ\nܘܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܩܸܐܪܣܵܐ ܕܲܣܕܲܪ ܥܲܡ ܟܠ ܕܪ̈ܝܼܢ܀ :ܩܸܢܛܵܐ ܪܲܒܿܐ ܡܣܲܪܸܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܠܒܼܝܼܒܼ ܢܲܦ̣ܫܵܐ\nܘܡܸܬܼܩܲܢܲܛ ܗ̄ܘ̣ܵܐ ܕܢܹܐܚܘܕܲ ܕܲܪܵܐ ܥܲܡ ܦܲܓܼܪܵܢܵܐ. :ܒܩܸܢܛܹܗ ܘܚܘܼܨܦܹܗ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܦܲܓܼܪܵܢܵܐ\nܘܝܲܗ̣ܒܼ ܠܹܗ ܓܸܪܓܼܵܐ ܕܢܸܩܪܘܿܒܼ ܨܹܐܕܼܵܘܗܝ ܒܐܸܣܟܹܿܝܡ ܟܲܦܢܵܐ܀ :ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ ܨܵܡ ܨܲܝܵܡܵܐ ܡ̣ܢ ܚܘܼܬܼܚ̈ܵܬܹܐ\nܘܲܒܼܫܘܼܠܵܡܵܐ ܬܲܒܼܥܹܗ ܟܝܵܢܹܗ ܟܝܵܢܵܝܵܬ̈ܐ. :ܒܹܗ ܒܲܟܼܝܵܢܵܐ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘܼܵܐ ܟܝܵܢܹܗ ܕܐܵܕܼܵܡ\nܥܲܠ ܗܵܝ̇ ܬܲܚܡܹܗ ܠܨܵܘܡܹܗ ܒܨܵܘܡܵܐ ܕܲܟܼܢܵܘ̈ܵܬܹܗ܀ :ܐܲܦ ܣܵܛܵܢܵܐ ܒܗܵܕܼܵܐ ܬܸܢܘܲܝ ܡܸܬܼܠܲܒܲܒܼ ܗ̄ܘܼܵܐ\nܕܠܵܐ ܥܒܼܪ ܛܟܼܣܵܐ ܕܡܸܢܝܵܢ ܝܵܘܡܹ̈ܐ ܕܨܵܡ݂ ܨܲܝܵܡܹ̈ܐ. :ܒܟܲܦܢܵܐ ܕܲܦܓܼܪܹܗ ܕܦܲܓܼܪܢܵܝܵܐ ܚ݂ܵܪ ܡܵܪܘܿܕܼܵܐ\nܘܲܩܪܸܒܼ ܨܐܕܼܵܘܗܝ ܘܲܚ݂ܙܵܐ ܕܦܲܓܼܪܵܐ ܗ̄ܘ݂ ܕܚܲܣܢܹܗ ܟܲܦܢܵܐ܀","english":"He chose the harsh fast as a weapon with which to contend, lest the gluttonous slanderer of the power of food prevail. Without food he approached the battle with the ascetic, that the vision of the demons might be a pain raised above pain. By means of abstinence he was teaching those who were with him that there was another power of the ascetic greater than all. In the multitude of his power he was revealing himself as the chief of their ranks, on account of that excellent one, the contest of all the ascetic disciplines. All the ascetic disciplines, the hunt of pains, the rebel arranged, that he might escape from his afflictions and become a mockery. Great was the crust of his earth from the silence of the contests, and it was not like the crust that he arranged with all the mortals. A great purpose he was arranging for the heart of his soul, and he was being cut off that he might take up the struggle with the body. By his purpose and his boldness the body also was being revealed, and it gave him a hook that he might approach him in the guise of hunger. Forty days the faster fasted from provisions, and at the end his nature followed its natural ways. In that faster the nature of Adam was being revealed, on account of that he thought to end his fast with the fast of his own entrails. Even Satan in this matter was being troubled, that he did not transgress the order of the measured days that the faster fasts. By the hunger of his flesh the rebel looked at the bodily, and he approached him and saw that it was the body whose hunger was hidden.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܵܘܡܵܐ ܥܡܝܼܠܵܐ","severity":"info","text":"The phrase 'harsh fast' (ṣawmā ʿamīlā) is a key ascetic term in Syriac tradition, denoting an intensified, disciplined fasting practice beyond ordinary observance.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܟܹܝܡܝܼ̈ܢ","severity":"info","text":"The term 'ascetic disciplines' (ʾeskēmīʿē) is a Syriac borrowing from Greek σχῆμα, referring to the external forms of ascetic practice, including fasting, vigil, and solitude, central to early monasticism.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The 'forty days' (ʾarbʿīn yawmīn) of fasting alludes to the biblical forty-day fasts of Moses (Exod 34:28), Elijah (1 Kgs 19:8), and Christ (Matt 4:2), a standard typology in Syriac ascetic literature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܹܗ ܒܲܟܼܝܵܢܵܐ","severity":"info","text":"The phrase 'in that faster' (beh bakkyānā) marks a structural pivot from the general ascetic contest to a specific typological identification with Adam, linking the fast to protological sin and redemption.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܝܵܢܹܗ ܕܐܵܕܼܵܡ","severity":"info","text":"The comparison of the faster's nature to Adam's (kyāneh d-Ādām) echoes a common Syriac theme: ascetic practice as a restoration of prelapsarian human nature, found also in Ephrem and Jacob of Serugh.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܚܲܣܢܹܗ ܟܲܦܢܵܐ","severity":"caution","text":"The final clause 'whose hunger was hidden' (d-ḥasṣeh kaphʿā) is ambiguous: it may mean Satan saw the body's hunger was concealed (i.e., not apparent), or that the body's hunger was itself a hidden reality. The English draft opts for the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'whose hunger was hidden' (d-ḥasṣeh kaphʿā) is ambiguous: it could mean the body's hunger was concealed from view, or that the hunger was an inner, hidden quality of the body. The English draft takes the latter sense.","The identity of 'the rebel' (mārōdā) is not explicitly named in this passage, but context and the work's title identify him as Satan."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܚܵܙ݂ܵܐ ܕܐܸܬܼܪܲܦܝܼܘ ܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ ܐܲܝܟ ܟܠ ܦܲܓܼܪ̈ܝܢ\nܘܲܪܢ݂ܵܐ ܒܢܲܦ݂ܫܹܗ ܕܗܵܐ ܥܸܕܵܢܵܐ ܕܚܘܼܬܼܚܵܬܼ ܦܲܓܼܪܵܐ. :ܗܵܘ̇ ܥܸܕܵܢܵܐ ܕܲܒܼܦܲܪܕܲܝܣܵܐ ܡܸܬܼܥܲܗܲܕ ܗ̄ܘ݂ܵܐ\nܕܲܚܙ݂ܵܝܗܝ ܠܐܵܕܼܵܡ ܕܡܸܬܼܝܵܐܸܒܼ ܗ̄ܘ݂ܵܐ ܠܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ܀ :ܐܲܝܟ ܕܲܒܼܐܵܕܼܵܡ ܚܵܐܲܪ ܗ̄ܘ݂ܵܐ ܒܹܗ ܒܲܒܼܪܹܗ ܕܐܵܕܼܵܡ\nܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܡܩܲܪܸܒܼ ܗ̄ܘ݂ܵܐ ܠܹܗ ܪܸܓܲܬܼ ܦܹܐܪܵܐ. :ܚܘܼܬܼܚܲܬܼ ܦܲܓܼܪܵܐ ܡܥܝܼܪ ܗ̄ܘ݂ܵܐ ܒܦܲܓܼܪܹܗ ܕܦܲܓܼܪܵܢܵܝܵܐ\nܘܐܲܝܟ ܕܲܠܦܲܓܼܪܵܐ ܡܫܲܓܸܫ ܗ̄ܘ݂ܵܐ ܠܹܗ ܕܢܸܫܐܲܠ ܐܘܼܟܼܠܵܐ܀ :ܒܐܘܼܟܼܠܵܐ ܐܲܦܝܼܣ ܠܲܕܼܒܹܝܬܼ ܐܵܕܼܵܡ ܕܢܸܛܥܘܢ ܥܲܡܹܗ\nܘܲܪܢܵܐ݂ ܕܲ[ܠ]ܒܲܪ ܡܲܦܝܼܣ ܠܹܗ ܐܵܦ ܠܹܗ ܐܲܝܟ ܕܲܠܗܵܢܘܿܢ. ܦܝܵܣܵܐ ܕܠܲܚܡܵܐ ܐܸܚܲܕܼ ܠܘܼܩܕܼܵܡ ܒܲܕܼܡܡܘܼܬܼ ܕܲܪܵܐ\nܘܫܲܪܝܼ ܡܚܵܘܹܐ ܙܢܲܝ̈ ܚܘܼܡܣܵܢܵܐ ܠܲܒܼܥܸܠܕܲܪܼܗ܀ :ܐܸܡ݂ܲܪ ܡܸܠܬܼܵܐ ܕܢܸܗܘܹܐ ܠܲܚܡܵܐ ܢܟܼܝܼܠܵܐ ܬܲܪܓܸܿܡ\nܘܗܵܐ ܡܸܬܼܝܲܕܥܵܐ ܕܫܲܪܝܼܪܵܐܝܼܬܼ ܒܲܪ ܐܲܠܵܗܵܐ ܐܲܢ̄ܬܿ. :ܦܩܘܿܕܲ ܠܲܟܼܝܵܢܹ̈ܐ ܠܵܐ ܪ̈ܓܼܘܫܹܐ ܐܲܝܟ ܒܵܪܘܿܝܵܐ\nܘܲܥܒܸܕܼ ܡܸܕܹܡ ܕܲܦܐܹܐ ܠܲܫܡܵܐ ܕܲܩ̣ܪܵܐ ܒܲܫܡܹܗ܀ :ܫܲܚܠܸܦ ܟܹܐܦܹ̈ܐ ܡ̣ܢ ܩܲܫܝܘܼܬܼܵܐ ܕܲܡܟܲܢܵܐ ܒܗܹܝܢ\nܘܐܲܩܢܐ ܐܸܢܹܝܢ ܟܝܵܢܵܐ ܕܠܲܚܡܵܐ ܡܸܬܼܐܲܟܼܠܵܢܵܐ. :ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܓܠܝܼ ܬܲܚܘܝܼܬܼܵܐ ܕܩ̈ܠܹܐ ܕܲܥܠܲܝܟ\nܘܗܵܐ ܡܸܬܼܓܲܠܝܵܐ ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܟ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ܀ :ܠܥܹܝܢ ܣܲܓܿܝܼܐܹ̈ܐ ܐܲܟܼܪܸܙ ܐܲܒܼܵܐ ܕܗܵܢܵܘ̇ ܚܲܒܿܝܼܒܼܝ\nܐܸܢ ܚܲܒܿܝܼܒܼܵܐ ܐܲ̄ܢ̄ܬܿ ܥܒܸܕ ܥܒܸ̄ܕܼ ܬܸܕܼܡܘܼܪܬܵܐ ܘܫܲܪܲܪ ܚܘܼܒܵܟ. :ܐܲܠܦܹ̈ܐ ܫܲܡ̣ܥܘܼܗ̇ ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܒܲܪ ܐܲܠܵܗܵܐ ܐܲܢ̄ܬܿ\nܛܠܲܝܗܝ ܠܲܫܡܵܟ ܒܝܲܕܼ ܣܘܼܥܪܵܢܵܐ ܕܗܵܘܹ̇ܐ ܡܸܢܵܟ܀","english":"He saw that the sensations of his body were troubled like all bodies, and he rejoiced in himself that this was the time of the temptations of the body. That time which was remembered in Paradise, when he saw Adam being overcome by the food of the fruit. As Adam looked upon his son Adam, and in that likeness he offered him the desire for fruit. The temptation of the body was awakened in his bodily body, and as if to the body he agitated him to ask for food. With food he reconciled the house of Adam, that error might be with him, and he rejoiced that outside he reconciles him also, like that one. The reconciliation of bread he took before him in the likeness of a mirror, and began to show the forms of deception to his adversary. He spoke the word that would become bread, a pure interpretation, and behold it is known that truly the Son of God you are. Command the hungry not to feel, like the Creator, and do something that befits the name that is called in his name. Change the stones from the hardness that strikes in them, and place in them the nature of edible bread. By means of deeds reveal the demonstration of the sounds upon you, and behold the greatness of your rank is revealed to the eyes of the beholders. To many beholders the father of that beloved proclaimed, If you are beloved, perform a wonder and confirm your love. Thousands heard that voice of the Son of God you are, they spread your name by means of the deed that would be from you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܘܼܬܼܚܲܬܼ ܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'temptation of the body' is repeated to contrast the physical temptation of Christ with that of Adam in Paradise, emphasizing the typological parallel.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The reference to Adam being overcome by the food of the fruit alludes to Genesis 3:6, the Fall narrative, which Narsai uses to typologically link Christ's temptation to Adam's.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܝܵܣܵܐ ܕܠܲܚܡܵܐ","severity":"info","text":"The 'reconciliation of bread' likely refers to the Eucharist or a symbolic act of offering, reflecting Syriac liturgical and ascetic traditions where bread signifies spiritual sustenance.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܐܵܕܼܵܡ","severity":"info","text":"The comparison 'as Adam looked upon his son Adam' draws a typological parallel between Adam and Christ, a common theme in Syriac exegesis (cf. Ephrem's Hymns on Paradise).","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܐ ܡܸܬܼܝܲܕܥܵܐ","severity":"info","text":"The repeated phrase 'behold it is known' (ܘܗܵܐ ܡܸܬܼܝܲܕܥܵܐ) marks a rhetorical shift, emphasizing the revelation of Christ's divine nature through the temptation narrative.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲ[ܠ]ܒܲܪ","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading at ܕܲ[ܠ]ܒܲܪ; the bracketed 'l' is a conjectural restoration. The English draft reads 'outside,' but the sense may be 'outside the house of Adam' or 'beyond.'","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of Adam' (ܒܲܪܹܗ ܕܐܵܕܼܵܡ) could refer to Christ as the second Adam or to a generic descendant; the context supports the typological reading.","The term 'reconciliation of bread' (ܦܝܵܣܵܐ ܕܠܲܚܡܵܐ) is ambiguous between a literal offering of bread and a Eucharistic symbol; the ascetic context suggests the latter."],"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":9,"ref":"p9","source":":ܥܒܸܕܼ ܐܲܝܟ ܐܲܒܼܘܼܟ ܥܒܼܵܕܼܵܐ ܕܕܼܵܡܹ̇ܐ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘܗܝ\nܘܢܲܪܡܘܢ ܐܝܼܕܼܵܐ ܡ̈ܠܝܼܠܹܐ ܘܚܲܪ̈ܫܹܐ ܒܒܹܡ ܫܘܼܠܛܵܢܵܟ. :ܡܲܠܸܠ ܡܸܠܬܼܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ\nܘܲܢܫܲܒܼܚܘܼܢܵܟ ܚܲܙܝܲܝ̈ ܬܲܗܪܵܐ ܕܚܹܝܠ ܦܸܬܼܓܼܵܡܲܝ̈ܟ܀ :ܒܚܘܼܪܒܵܐ ܐܝܼܬܲܝܟ ܘܠܵܐ ܫܟܼܚܼܝ ܨܹܐܕܼܵܝܟ ܡܵܙܘܿܢ ܙܲܒܼܢܵܐ\nܦܩܘܿܕܲ ܠܲܟܼܝܵܢܹ̈ܐ ܘܲܢܬܲܪܣܘܼܢܵܟ ܐܲܝܟ ܕܲܠܡܵܪܵܐ. :ܡܵܪܵܐ ܐܝܼܬܸܿܝܟ ܠܦܘܼܬܼ ܗܵܘ̇ ܩܵܠܵܐ ܕܲܗܘ̤ܵܐ ܨܐܕܲܝܟ\nܓܡܘܿܪ ܨܒܼܝܵܢܵܟ ܒܲܓܼܡܝܼܪܘܼܬܼܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܵܐ܀ :ܚܙܝܼ ܣܘܼܢܩܵܢܵܟ ܐܲܝܟ ܡܵܐ ܕܲܚܙ̣ܵܘ ܟܹܐܢܹ̈ܐ ܚܲܒܼܪ̈ܝܟ\nܘܲܥܒܸܕ ܡܸܕܹܡ ܕܡܸܬܼܩܲܝܲܡ ܒܹܗ ܣܘܼܢܩ̇ܢ ܦܲܓܼܪܵܟ. :ܨܵܩܘ̃ ܐܵܦ ܚܲܒܼܪ̈ܲܝܟ ܨܵܘܡܵܐ ܕܕܵܡܹ̇ܐ ܠܗܵܢܵܐ ܕܝܼܠܵܟ\nܘܒܵܬܲܪ ܙܲܒܼܢܵܐ ܩܢ̣ܵܘ ܕܲܢܡܠܘܢ ܣܘܼܢܩܵܢ̈ܲܝܗܘܿܢ܀ :ܕܝܼܠܵܟ ܪܲܒܵܐ ܗ̄ܝ̣ ܓܒܼܝܼܬܹܗ ܕܲܫܡܵܟ ܛܵܒܼ ܡ̣ܢ ܗܵܢ̇ܘܢ\nܣܥܘܿܪ ܬܸܕܼܡܘܼܪܬܼܵܐ ܕܦܲܐܝܵܐ ܠܐܲܝܢܵܐ ܕܪܲܒܿ ܡ̣ܢ ܚܲܒܼܪ̈ܘܗܝ. :ܦܐܹܐ ܠܵܟ ܣܲܓܿܝܼ ܕܬܸܥܒܸܿܕܼ ܡܸܕܹܡ ܒܫܘܼܚܠܵܦ ܡܸܕܼܵܡ\nܕܢܸܗܘܹܐ ܥܒܼܵܕܵܟ ܣܵܗܕܵܐ ܒܚܝܼܪܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܵܟ܀ :ܗܵܠܹܝܢ ܬܪܲܓܸܿܡ ܪܹܫܵܐ ܕܐܵܐܲܪ ܥܲܡ ܪܹܫ ܓܸܢܣܲܢ\nܟܲܕܼ ܣܵܒܼܵܪ ܗ̄ܘ̣ܵܐ ܕܲܡܚܲܬܼ ܚܸܬܼ ܠܹܗ ܨܹܝܕܼ ܫܘܼܓܵܫܵܘ̈ܗܝ. ܗܵܢܵܐ ܕܼܪܵܐ ܐܚܲܕܼ ܠܘܼܩܕܼܵܡ ܐܲܚ̣ܕܼ ܛܘܼܥܝܲܝܲ:\nܘܲܛܥ̣ܵܐ ܣܲܓܿܝܼ ܘܠܵܐ ܩܲܬܼ ܛܦܪ̈ܵܘܗܝ ܒܓܼܘܼܫܡܵܐ ܡܫܝܼܚܵܐ܀ :ܗܵܢ ܐܵܓܼܘܿܢܵܐ ܥܒ̣ܕ ܩܕܼܡܵܝܲܬ ܛܪܸܩ ܒܐܵܓܘܵܢܹ̈ܐ\nܘܥܲܒܼܕܹܗ ܓܘܼܚܟܵܐ ܐܵܓܼܵܘܢܸܣܛܵܐ ܦܲܓܼܪܵܢܵܝܵܐ. :ܒܗܵܢ ܬܲܟܼܬܘܼܫܵܐ ܢܲܣܝܹܗ ܠܚܲܠܹܗ ܚܬܼܝܼܪ ܒܲܟܼܝܵܢܹܗ\nܘܫܲܦܠܹܗ ܠܚܲܠܹܗ ܟܝܵܢܵܐ ܕܲܠܒܼܝܼܫ ܡܵܝܘܿܬܼܘܼܬܼܵܐ܀","english":"He acted like your father, making a deed that resembles the work of his hands, and he cast a hand, both eloquent and silent, into the midst of your authority. He spoke the word that fills the wonder before the beholders, and your praises were seen by the wonders of the power of your utterances. In the desert you were, and the tempter could not find your offering; command the hungry and terrify them as a lord. You came as lord to that voice that was pursuing you; fulfill your will in the completeness of the word of your mouth. He saw your fasting like that which your companions saw, and he did something that established the fasting of your body. Your companions also fasted a fast that resembles yours, and after the offering they stood to complete their fasts. Yours is great, the choice of your good name is better than theirs; perform the wonder that befits the one who is greater than his companions. It is fitting for you greatly to do something by a change of something, so that your deed may be a witness to the freedom of the word of your mouth. These things interpret the head of the air with the head of the body, when he thought that he would cast down the net of his disturbances. This one took the lead and seized his errors, and he erred greatly and did not catch his claws in the body of the Messiah. This contest he made in former times, striking against contests, and made it a mockery, the bodily Augustus. In this garment he healed his weakness, bold in his hunger, and he humbled his weakness, the nature that is clothed in mortality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'head of the air' likely refers to a demonic or angelic ruler of the aerial realm, a concept found in Syriac cosmology.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The term 'contest' (ܐܵܓܼܘܿܢܵܐ) is a Greek loanword (ἀγών) common in Syriac ascetic literature for spiritual struggle.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܓܼܵܘܢܸܣܛܵܐ ܦܲܓܼܪܵܢܵܝܵܐ","severity":"info","text":"The 'bodily Augustus' may allude to the Roman emperor as a symbol of worldly power, contrasted with Christ's spiritual victory.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ's temptation, shifting from direct address to a description of the tempter's failure.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the tempter 'casting a hand' and failing to catch claws in Christ's body parallels earlier descriptions of Satan's futile attacks.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'head of the body' (ܪܹܫ ܓܸܥܣܲܥ) is ambiguous; it may refer to a physical or corporate body, but the context suggests a contrast with the aerial head.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'your father' in the opening line is unclear; it may refer to Satan or Adam.","The phrase 'head of the body' is ambiguous, possibly meaning a physical head or a leader of a group."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܠܩܸܐܪܣܵܐ ܕܪܘܼܚܵܐ ܐܲܥܠܹܗ ܪܘܼܚܵܐ ܠܦܲܓܼܪܵܢܵܝܵܐ\nܘܚܵܒܼ ܪܘܼܚܵܢܵܐ ܘܲܙܟܼܵܐ ܦܲܓܼܪܵܐ ܝܼܩܝܼܪ ܪܸ̈ܓܼܫܹܐ. :ܒܪܓܲܬܼ ܦܲܓܼܪܵܐ ܣܲܝܸܟ ܐܸܢܹܝܢ ܠܲܪ̈ܓܼܓܼܵܬܼܵܐ\nܘܩܲܪܸܒܼ ܐܸܢܹܝܢ ܒܲܕܡܘ̣ܬܼ ܕܲܫܢܹ̈ܐ ܠܦܲܓܼܪܢܵܝܵܐ܀ :ܪܲܫܢܹ̈ܐ ܫܝܼܛܹ̈ܐ ܩܲܪܸܒܼ ܫܝܼܛܵܐ ܠܡܗܝܼܪ ܗܵܘܢܵܐ\nܘܐܲܗܦܸܟ ܐܢܘܿܢ ܒܨܲܥܪ̈ܐ ܫܝ̣ܛܵܐ ܠܘܵܬܼ ܕܫܵܘܹ̇ܝܢ ܠܹܗ. :ܒܐܲܦܘ̈ܵܗܝ ܛܲܪܦܹܗ ܠܕܲܫܢܹܗ ܕܒܸܝܫܵܐ ܐܵܕܼܵܡ ܕܲܬܸܪܹܝܢ\nܐܲܝܟ ܡܵܐ ܕܲܣܥܲܪ ܐܵܦ ܒܵܪ̣ܘܿܝܵܐ ܠܕܸܒܚܹܗ ܕܩܵܐܹܝܢ܀ :ܐܲܝܟ ܕܲܠܙܸܒܼܠܵܐ ܕܵܫܹܗ ܠܡܸܠܟܹܗ ܕܢܲܟܘܿܠܬܵܢܵܐ\nܘܐܲܗܸܠ ܘܲܓܼܚܟ ܥܲܠ ܨܢ̈ܥܵܬܹܗ ܦܲܟܲܝܗ̈ܵܬܼܵܐ. :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܝܲܗ̄ܒ̣ ܠܹܗ ܡܸܠܬܼܵܐ ܠܚܲܣܝܼܪ ܗܵܘܢܵܐ\nܘܡ̣ܢ ܢܵܡܘܿܣܵܐ ܣܲܟܼܪܹܗ ܠܦܘܼܡܹܗ ܕܲܡܓܲܕܦܵܢܵܐ܀ :ܢܵܡܘܿܣܵܐܝܼܬܼ ܓܲܙܪܹܗ ܠܕܝܼܢܵܐ ܕܚܵܘܒܿܬܹܗ ܕܒܼܝܼܫܵܐ\nܕܢܗܘܹܐ ܝܵܕܲܥ̈ ܕܢܵܡܘܿܣܵܐܝܼܬܼ ܕܵܐܸܢ ܥܲܡܹܗ. :ܒܲܚܕܵܐ ܡܸܠܬܼܵܐ ܫܪ̣ܵܝܗܝ ܠܐܲܣܪܵܐ ܕܪܸܒܿܘܿ ܡܸ̈ܠܝܼܢ\nܒܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܒܠܲܚܡܵܐ ܚܝ̣ܵܐ ܒܲܪ ܐ̄ܢܵܫܵܐ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܠܲܚܡ̇ܐ ܚܝ̣̇ܐ ܒܵܪܢܵܫܐ ܥܢܵܝ̣ܗܝ ܠܲܢܟܼܝܼܠܵܐ\nܘܲܛܠܸܩܘ ܘܐܵܘܦܝܼܘ ܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹܐ ܕܟܼܠ ܐܸܣܟܹܝܡܝܼ̈ܢ. :ܡܨܹܐ ܗ̄ܘ̣ ܒܵܪܘܿܝܵܐ ܕܢܲܚܹܐ ܠܐܢܵܫܵܐ ܒܸܠܥܵ] ܠܲܚܡܐ\nܘܣܵܦܩ̇ܐ ܡܸܠܬܼܵܐ ܕܫܸܡ ܒܵܪܘܝܵܐ ܚܠܵܦ ܟܠܡܸܕܹܡ܀ :ܒܗܸܬܼܘ ܒܲܗܝܼ̈ܬܹܐ ܡ̣ܢ ܬܘܼܟܼܠܵܢܵܐ ܕܲܚܬܼܝܼܪ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܘܫܲܢܝ ܘܥܪܲܩ ܠܲܡܪܟܼܵܒܘܼ ܦܘܼܪ̈ܣܹܐ ܐ̄ܚܪ̈ܵܢܹܐ. ܦܘܼܪܣܵܐ ܒܵܦܘܼܪܣܵܐ ܡܚܲܠܸܦ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐܵܓܘܢܸܣܛܵܐ. ܟܒܲܪ ܣܒܲܪ ܗ̄ܘ̣ܵܐ ܕܩܲܝܲܡ ܣܲܒܼܪܵܐ ܠܲܢܟܼܝܼܠܘܼܬܹܗ܀","english":"He brought the spirit to the contest of the spirit, the spirit to the corporeal, and gave the spiritual and conquered the body, heavy with sensations. With the fear of the body, he cut off the desire for the passions and offered the desire in the likeness of the senses to the corporeal. The wicked senses offered the wicked one to the skilled one of the air, and the wicked one turned his face towards the one who would judge him. With his face, he struck the sense of the evil Adam of the two, just as the Creator also did to his sacrifice of Cain. As if to a demon, he trampled the counsel of the all-devouring one and laughed and mocked his childish, deceptive tricks. Wisely he gave the word to the one lacking air, and with the law he sealed the mouth of the blasphemer. Lawfully he cut off the judgment of the evil one's guilt, so that those who know would know that he judges lawfully with him. With one word he loosed the bond of a multitude of filled things, by that which is written: that man does not live by bread alone. Not by bread alone does a man live; he showed the all-devouring one his folly, and the small, lowly portions of every scheme were lost and perished. The Creator was able to make man live without bread, and the word of the name of the Creator suffices for everything. In astonishment, from the confidence that he had been proud in, he was shamed and fled to the other portions of his chariot. Portion by portion he would exchange the agousta for him. He had thought that he would establish hope for his all-devouring nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Christ's victory over the tempter through spiritual contest, using paradoxes like 'spirit to the corporeal' to highlight the inversion of expected roles.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The Syriac term 'ruḥā' (spirit) is used ambiguously, referring both to the Holy Spirit and to the spiritual nature of Christ, contrasting with 'pagrā' (body).","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܠܲܚܡ̇ܐ ܚܝ̣̇ܐ ܒܵܪܢܵܫܐ","severity":"info","text":"The phrase 'not by bread alone does a man live' echoes Deuteronomy 8:3 (Peshitta) and is a common ascetic trope in Syriac literature, emphasizing spiritual sustenance over material.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'Cain' and 'the evil Adam of the two' alludes to the Syriac exegetical tradition that contrasts the righteous Abel with the sinful Cain, used here to typify Christ's victory over evil.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative sequence in Narsai's homily, following a section on Christ's silent eloquence and preceding a description of the tempter's flight, forming a chiastic structure of contest and resolution.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܓܘܢܸܣܛܵܐ","severity":"caution","text":"The term 'agousta' (likely a transliteration of Greek 'augousta') is obscure; it may refer to a type of garment or a military rank, but its precise meaning here is uncertain, possibly a scribal error or rare loanword.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit' (ruḥā) is ambiguous: it could be the Holy Spirit, Christ's own spirit, or a generic spiritual principle.","The term 'agousta' is unclear; it may be a corruption or a rare term for a garment or rank.","The phrase 'the evil Adam of the two' could refer to Cain as the 'evil Adam' or to a dualistic Adam typology."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܣܲܒܼܪܵܐ ܣܪܝܼܩܵܐ ܣܒ݂ܲܪ ܚܲܝܵܒܵܐ ܥܲܠ ܙܲܟܵܝܵܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܲܦܣܝܼܩ ܣܲܒܼܪܹܗ ܡ̣ܢ ܙܟܼܘܼܬܼܵܐ. :ܥܲܠ ܙܵܟܼܘܼܬܼܵܐ ܡܸܬܼܟܼܵܬܼܫ ܗ̄ܘ̣ܵܐ ܒܲܗܝܼܬܼ ܐܲܦܹ̈ܐ\nܟܲܕܼ ܣܵܒܲ̇ܪ ܗ̄ܘ̣ܵܐ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܦܘܼܪ̈ܣܹܐ ܨܹܝܕܲܝ̈ ܐܢܵܫܵܐ܀ :ܦܲܚܹ̈ܐ ܢܟܼܝܼ̈ܠܹܐ ܨܠܵܐ ܢܵܟܼܘܿܠܵܐ ܠܲܬܼܡܝܼܡ ܢܲܦܫܵܐ\nܘܟܲܣܝܼ ܐܸܢܘܿܢ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܵܐ ܕܡܹܐܚܲܕܼ ܥܲܝܢܹ̈ܐ. :ܒܡܹܐܚܲܕ ܥܲܝܢܹ̈ܐ ܣܕܲܪ ܟܠ ܐܲܕܼܫ̈ܝܼܢ ܦܲܐܝܲܝ̈ ܫܘܼܦܪܵܐ\nܕܲܗܒܼܵܐ ܘܣܹܐܡܵܐ ܐܵܦ ܒܹܪܘܿܠܵܐ ܘܡܲܪ̈ܓܵܢܝܵܬܼܵܐ܀ :ܗܲܓܓܼܵܐܝܼܬܼ ܣܕܲܪ ܟܠܡܸܕܲܡ ܟܲܕ ܠܲܝܬܿ ܡܸܕܼܡ\nܘܐܲܩܝܼܡ ܐܸܢܹܝܢ ܟܲܕ ܠܲܝܬܿ ܐܸܢܹܝܢ ܫܲܪܝܼܪܵܐܝܼܬܼ. :ܐܲܝܟ ܕܲܒܼܐܢܵܫܵܐ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܐ̄ܢܵܫܵܐ ܕܡܸܢܲܢ\nܡܸܛܠ ܗܵܕܹܐ ܣܕܲܪ ܕܡܘ̈ܵܬܐ ܕܪܚܡܲܬܼ ܐܢܵܫܵܐ܀ :ܪܚܝܼܡ̇ܐ ܗ̄ܝ̣ ܣܲܓܿܝܼ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܥܲܠ ܡܵܝܘܿܬܹ̈ܐ\nܘܥܲܠ ܗܵܝ̇ ܢܲܛܪܵܗ̇ ܠܗܲܢܝܐܘܼܬܼܵܗ̇ ܠܩܸܐܪܣܵܐ ܕܲܬܼܪܹܝܢ. :ܒܩܸܐܪܣܵܐ ܩܲܕܼܡܵܐ ܢܪܸܓܼܬܼ ܦܹܐܪܵܐ ܐܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܲܒܼܗܵܘ̇ ܕܲܬܼܪܝܢ ܒܪܲܚܡܲܬܼ ܟܸܣܦܵܐ ܝܲܡܵܐ ܕܚ̣ܪ̈ܒܹܿܗ܀ :ܒܗܵܢܵܐ ܝܲܡܵܐ ܚ̣ܙܵܐ ܕܲܚܢܝܼܩܵܐ ܬܲܪܥܝܼܬܼ ܐ̄ܢܵܫܵܐ\nܘܐܵܓܼܝܼܝܼ ܦܪܣܹܗ ܢܙܲܦܲܝ̈ ܝܲܒܼܫܵܐ ܩܕܼܵܡ ܦܪܵܘܩܲܢ. :ܒܢܲܚܬܵܐ ܕܟܸܣܦܵܐ ܟܲܣܝܵܗ̇ ܠܐܪܥܵܐ ܒܲܕܡܘܬ̤ ܡ̈ܝܵܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܒܹܗ ܕܡܲܗܸܠ ܗ̄ܘ̣ܵܐ ܒܹܗ ܡܗܝܼܪ ܪܸܥܝܵܢܵܐ܀ :ܗܘ̤ ܒܐܸܣܟܹܿܝܡܵܐ ܣܵܕܲ̇ܪ ܗ̄ܘ̣ܵܐ ܠܗܹܝܢ ܠܛܠܢܝ̈ܬܹܗ\nܘܚܵܙܹ̇ܐ ܒܟܸܣܝܵܐ ܒܓܼܠܝܐ ܡܫܝܼܛ ܗ̄ܘ̣ܵܐ ܙܢܲܝ̈ ܫܝܼܛܘܼܬܹܗ. :ܣܕܲܪ ܐܲܝܟ ܐܲܕܫ̈ܐ ܦܐܝܼ̈ܝ ܫ̣ܘܦܪܐ ܟܲܕ ܠܲܝܬܿ ܐܢܘܿܢ\nܘܲܩܪܸܒܼ ܨܹܐܕܼܵܘܗܝ ܕܐܵܓܼܘܿܢܸܣܛܵܐ ܕܢܸܓܿܘܫ ܚܲܝܠܹܗ܀","english":"He entertained a vain hope, the guilty one, concerning the victor,\nand did not know that his hope was cut off from victory. Over victory he was ashamed, his face confounded,\nwhen he supposed that there were means against the man. He spread out deceptive snares for the perfect one, to catch the soul,\nand covered his face with the beauty of the adornment of the eyes. With the adornment of the eyes he arranged all the varieties of beautiful ornaments,\nof gold and silver, also of pearl and precious stones. In a theatrical manner he arranged everything, though there was nothing,\nand set up a form, though there was no true form. As if for a man, he looked at the man from whom he came,\nbecause of this he arranged the likenesses of the love of man. The love of money is very beloved to mortals,\nand on account of this he preserved its sweetness for the purse of the second. At the first purse he offered him the fruit of the contest,\nand at that of the second, with the love of money, a sea of its swords. In this sea he saw that the thought of man was distressed,\nand he spread out his net over the faces of the dry land before the Redeemer. With the garment of money he covered the earth in the likeness of water,\nand did not know that the skilled mind was illuminating within him. He, in this schema, arranged his limbs for his tricks,\nand saw in secret what was openly scattered, the tricks of his madness. He arranged, as it were, varieties of beautiful ornaments, though there was no face,\nand brought before him a spectacle that would weaken his strength.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܒܼܪܵܐ ܣܪܝܼܩܵܐ","severity":"info","text":"The phrase 'vain hope' (ܣܲܒܼܪܵܐ ܣܪܝܼܩܵܐ) is a key term in Narsai's rhetoric, denoting the devil's deluded expectation of victory, which is immediately undercut by the poet's irony.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܟܵܝܵܐ","severity":"info","text":"The epithet 'victor' (ܙܲܟܵܝܵܐ) for Christ echoes the Syriac tradition of Christ as the triumphant one, rooted in New Testament language of victory over sin and death (e.g., Rom 8:37).","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܗܲܓܓܼܵܐܝܼܬܼ","severity":"info","text":"The adverb 'in a theatrical manner' (ܗܲܓܓܼܵܐܝܼܬܼ) reflects the late antique context of public spectacles and mimes, which Narsai uses to characterize the devil's temptations as illusory performances.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܡܵܐ ܕܚ̣ܪ̈ܒܹܿܗ","severity":"info","text":"The image of a 'sea of swords' (ܝܲܡܵܐ ܕܚ̣ܪ̈ܒܹܿܗ) for the love of money parallels Ephrem's Hymns on Faith 5.3, where avarice is depicted as a perilous sea.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܸܐܪܣܵܐ ܩܲܕܼܡܵܐ ... ܘܲܒܼܗܵܘ̇ ܕܲܬܼܪܝܢ","severity":"info","text":"The passage is structured around two 'purses' (ܩܸܐܪܣܵܐ), the first offering the fruit of contest and the second the love of money, forming a diptych that mirrors the devil's escalating temptations.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܓܼܘܿܢܸܣܛܵܐ","severity":"caution","text":"The term 'spectacle' (ܐܵܓܼܘܿܢܸܣܛܵܐ) is a Greek loanword (ἀγώνιστα) whose precise sense here—whether 'contest' or 'show'—is ambiguous; the context favors 'spectacle' as a deceptive display.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܵܓܼܘܿܢܸܣܛܵܐ' could be read as either 'contest' or 'spectacle'; the translation opts for 'spectacle' to align with the theatrical imagery.","The referent of 'ܒܹܗ' in 'ܡܲܗܸܠ ܗ̄ܘ̣ܵܐ ܒܹܗ' is ambiguous: it may refer to the 'skilled mind' or to the 'garment of money'; the translation takes it as the mind illuminating within the devil."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܦܬܲܚ ܬܹܐܛܲܪܘܢ ܕܣܬܝܪ̈ܬܗ̇ ܡܠܲܐ ܒܝܼܫܬܐ\nܘܥܲܠ̣ ܩܵܡ̣ ܣܲܟܼܠܵܐ ܡܸܨܥܲܬܼ ܕܲܗܒܼܵܬ ܟܲܕܼ ܠܲܝܬܿ ܕܲܗܒ̣ܵܐ. :ܩܥܵܐ ܦܲܩܪܵܐܝܼܬܼ ܚܬܝܼܪ ܪܸܥܝܵܢܐ ܨܸܝܕܼ ܡܲܟܿܝܼܟܼܵܐ\nܬܵܐ ܚܙܝܼ ܐܢܵܫܵܐ ܡܸܕܹܡ ܕܲܥܣܸܩ ܠܡܸܬܼܚܵܘܵܝܘܼ܀ :ܬܵܐ ܚܙܝܼ ܓܲܒܼܪ̈ܐ ܐܡܲܪ ܒܝܼܫܵܐ ܠܓܼܒܼܪܵܐ ܕܡܸܢܲܢ\n:ܥܵܠܡܵܐ ܟܠܹܗ ܕܐܲܚܝܼܕܼ ܐ̄ܢܵܐ ܠܹܗ ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܹܗ\n:ܕܝܼܓ ܗ̄ܘ̣ ܥܵܠܡܵܐ ܘܲܫܒܼܝܼܚ̈ܬܵܐ ܕܲܠܓܼܵܘ ܡܸܢܹܗ\nܘܲܠܡ̇ܢ ܕܐܸܨܒܹܿܐ ܝܵܗ̇ܒܼ ܐ̄ܢܵܐ ܠܹܗ ܐܸܢ ܣܵܓܸ̇ܕ ܠܝܼ܀ :ܣܓܼܘܿܕܼ ܠܝܼ ܒܲܠܚܘܿܕܼ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܕܫܠܝܼܛ ܥܲܠ ܟܠ\nܘܣܒ̣ ܠܵܟ ܥܵܠܡܵܐ ܚܠܵܦ ܬܘܕܝܼܬܐ ܕܡܸܠܬܼ ܦܘܼܡܵܟ. :ܐܘܕܵܐ ܒܡܵܪܘܼܬܼܝ ܘܩܲܪܝܼܢܝ ܡܵܪܵܐ ܚܘܼܒܵܢܵܐܝܼܬܼ\nܘܝ̇ܗܸܒܼ ܐ̄ܢܵܐ ܠܵܟ ܐܲܓܼܪܵܐ ܛܵܒܼܵܐ ܥܠܵܡܵܐ ܘܥܘܼܬܼܪܹܗ܀ :ܥܵܠܡܵܐ ܘܥܘܼܬܼܪܹܗ ܝܵܗ̇ܒܼ ܐ̄ܢܵܐ ܠܵܟ ܒܲܚܕܼܵܐ ܡܸܠܬܼܵܐ\nܘܐܲܢ̄ܬܿ ܦܢܲܐ ܠܝܼ ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ ܚܘܼܒܵܢܵܐܝܼܬܼ. ܣܒ̣ ܠܵܟ ܥܵܠܡܵܐ ܓܲܒܼܪܵܐ ܕܐܝܼܬܼܵܘܗܝ ܥܠܵܡܵܢܵܝܵܐ. ܘܡܲܫܟܸܿܢ ܨܐܕܲܝ ܡܸܠܲܬܼ ܦܘܼܡܵܟ ܕܣܵܓܸ̇ܕܼ ܐܢ̄ܬܿ ܠܝܼ܀ :ܗܲܒܼ ܠܝܼ ܦܘܼܡܵܟ ܡܠܹܐ ܥܸܕܵܢܵܐ ܐܲܝܟ ܡܸܫܟܵܢܵܐ\n:ܘܣܒܼ ܠܵܟ ܡܸܕܹܡ ܕܠܵܐ ܡܸܣܬܲܝܼ̇ܟ\n:ܡ̣ܢ ܘܥܼ̈ܠܵܠܹܐ\n:ܚܙܝܼ ܟܡܵܐ ܪܲܒܵܐ ܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ ܕܥܵܠܡܵܐ ܟܠܹܗ\nܘܲܕܼܡܵܐ ܙܥܘܿܪܵܐ ܣܸܓܼܕܲܬܼ ܡܸܠܬܼܵܐ ܕܦܵܪ̈ܲܥ ܐܲܢ̄ܬܿ ܠܝܼ܀ :ܚܙܝܼ ܟܡܵܐ ܫܦܝܼܥ ܐ̄ܢܵܐ ܒܚܘܼܒܝ ܨܹܝܕܼ ܐ̄ܢܵܫܵܐ ܐܘ ܒܲܪܢܵܫܵܐ\nܘܠܵܐ ܬܵܒܲܥ̇ ܐ̄ܢܵܐ ܝܲܩܝܼܪ̈ܬܼܵܐ ܡ̣ܢ ܡܲܚܒܼܵܢ̈ܲܝ. :ܚܘܼܒܵܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܬܒܲܥ̇ ܐ̄ܢܵܐ ܠܹܗ ܠܲܕܼ ܫܵܡܲܥ̇ ܠܝܼ\nܫܡܲܥܲܝܢܝ ܘܲܚܙܝܼ ܟܡܵܐ ܡܲܛܐܸܒ ܐ̄ܢܵܐ ܠܲܕܼ ܫܵܡܲܥ̇ ܠܝܼ܀","english":"He opened the treasury of her hidden things, the evil one, and stood, the fool, in the midst of gold when there was no gold. He cried out boastfully, with a proud mind, toward the meek one: \"Come, see the man, something that is difficult to be shown. Come, see the men,\" said the evil one to the man of the depth. \"The whole world, which I hold, is under my authority. This world and the riches that are within it, and whatever I wish, I give to him if he worships me. Worship me alone, as the Lord who rules over all, and take for yourself the world in exchange for the confession of your mouth. Acknowledge my lordship and call me Lord, as is fitting, and I will give you a good reward, the world and its wealth. The world and its wealth I give to you with one word, and you give me worship, a fitting debt. Take for yourself the world, the man who is worldly, and you can, by the word of your mouth, worship me. Give me your mouth filled with promise, like a vessel, and take for yourself something that is not exhausted. From what? From the entrances. See how great is the greatness of the rank of the whole world, and how small seems the worship, the word that you will pay me. See how much I love toward man or human, and I do not demand heavy things from those who love me. Love alone I demand from him who hears me. Hear me and see how much I labor for him who hears me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܬܲܚ ܬܹܐܛܲܪܘܢ ܕܣܬܝܪ̈ܬܗ̇ ܡܠܲܐ ܒܝܼܫܬܐ","severity":"info","text":"The evil one opens a treasury of hidden things, but the gold is illusory, underscoring the deception of worldly wealth.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܢܲܥ","severity":"info","text":"The term ܡܸܢܲܥ (meʿa) means 'depth' or 'abyss,' here referring to Christ as the 'man of the depth,' a title emphasizing his hidden, divine nature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܓܘܿܕܼ ܠܝܼ ܒܲܠܚܘܿܕܼ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܕܫܠܝܼܛ ܥܲܠ ܟܠ","severity":"info","text":"The demand to worship as 'Lord who rules over all' echoes the Matthean temptation narrative (Matt 4:8-9), where Satan offers worldly power in exchange for submission.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܵܠܡܵܐ ܘܥܘܼܬܼܪܹܗ","severity":"info","text":"The offer of 'the world and its wealth' reflects a common theme in Syriac ascetic literature, where material riches are seen as snares of the devil, contrasting with spiritual poverty.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܚܙܝܼ","severity":"info","text":"The repeated imperative 'Come, see' (ܬܵܐ ܚܙܝܼ) structures the passage as a dramatic invitation, heightening the rhetorical tension between Satan's boast and Christ's silence.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܘܥܼ̈ܠܵܠܹܐ","severity":"caution","text":"The phrase 'From what? From the entrances' (ܡ̣ܢ ܘܥܼ̈ܠܵܠܹܐ) is obscure; it may refer to the entrances of the treasury or to the means of access to the world, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'From what? From the entrances' is syntactically unclear; it may be a rhetorical question left incomplete or a corruption.","The identity of 'the man of the depth' (ܡܸܢܲܥ) is certain as Christ, but the term's full theological resonance in Narsai's context is debated."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܗܵܠܹܝܢ ܩ̈ܠܬ ܐܲܫܡܲܥ ܒܝܼܫܵܐ ܨܹܝܕܼ ܒܲܪ ܓܸܢܣܲܢ\nܘܛܲܢ ܒܲܪܓܸܢܣܲܢ ܠܘܼܩܒܲܠ ܢܸܟܼܠܵܘ̈ܗܝ ܕܢܲܟܿܘܼܠܬܼܵܢܵܐ. :ܛܢܵܢܵܐ ܛܒܼܵܐ ܠܒܼܝܼܫ ܛܲܢܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ\nܕܲܫܡ݂ܲܥ ܛܵܒܼܵܐ ܕܒܼܥܹ̇ܐ ܥܒܕܵܐ ܕܣܸܓܼܕܲܬܼ ܡܵܪܹܗ܀ :ܥܲܙܝܼܙܵܐ ܫ̣ܕܼܵܐ ܒܹܗ ܓܹܐܪܵܐ ܕܡܲܟܿܣܵܢܘܼܬܼܵܐ\nܘܬܲܪܙܹܗ ܠܠܒܗ ܘܢܸܦܩܲܬ̤ ܡܸܪܬܼܵܐ ܕܩܵܒ̣ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ. :ܡܸܪܬܼܵܐ ܒܝܼܫܬܵܐ ܩܵܒܼܝܵܐ ܗ̄ܘ̣ܵܬܼ ܒܹܗ ܒܒܝܼܫ ܪܸܥܝܵܢܵܐ\nܘܲܓܼܠ̣ܵܗ̇ ܡܵܪܲܢ ܒܡܸܠܬܼܵܐ ܓܠܝܼܬܼܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ܀ :ܡ̣ܢ ܕܲܟܼܬܼܝܼܒܼ̈ܢ ܦܲܢܝܼ ܠܩܘܼܒܼܠܹܗ ܕܕܲܠܩܘܼܒܼܠܵܝܵܐ\nܘܐܲܠܦܹܗ ܛܲܟܼܣܵܐ ܕܢܸܗܘܹܐ ܝܵܕܲܥ ܕܠܵܘ ܡܸܕܹܡ ܗ̄ܘ. :ܫܡܝܼܥ ܠܵܟ ܕܲܟܼܬܼܝܼܒܼ ܐܘ ܠܵܐ ܫܡܝܼܥ ܠܵܟ ܐܘ ܡܵܪܘܿܕܼܵܐ\nܕܡܵܪܝܵܐ ܚܲܕܼ ܗ̄ܘ̣ ܘܠܹܗ ܗܘ̤ ܙܵܕܼܩܵܐ ܣܓܼܕܲܬܼ ܟܠܐ܀ :ܚܲܕ ܗ̄ܘ̣ ܡܵܪܝܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ ܐܲܠܵܗܵܐܝܼܬܼ\nܘܠܲܝܬܿ ܠܲܐܚܪܹܢܵܐ ܫܵܘܬܵܦܘܼܬܼܵܐ ܒܐܠܵܗܘܼܬܹܗ. :ܠܠܵܐ ܐܲܠܵܗܵܐ ܠܵܐ ܙܵܕܩ ܠܹܗ ܫܸܡ ܐܲܠܵܗܵܐ\nܘܠܵܐ ܠܲܥܒܼܝܼܕܼܵܐ ܠܡܸܣܥܵܐ ܠܕܲܪܓܼܵܐ ܕܥܵܒܼܘܿܕܼܘܬܼܵܐ܀ :ܥܒܼܝܼܕܼܵܐ ܐܢ̄ܬܿ ܐܵܦ ܐܲܢ̄ܬܿ ܐܘ ܡܲܪܵܚܵܐ ܕܡܲܩܠܹܐ ܒܚܘܼܬܼܪܵܐ\nܕܲܥ ܠܲܟܼܝܵܢܵܟ ܘܠܵܐ ܬܸܫܬܥܠܹܐ ܥܲܠ ܥܵܒܼܘܿܕܵܟ. :ܕܲܥ ܕܲܥܒܼܝܼܕܼܵܐ ܐܢ̄ܬܿ ܥܲܒܼܕܼܵܐ ܕܲܥܒ̣ܝܼܕܼ ܡ̣ܢ ܥܵܒܼܘܿܕܹܗ\nܘܠܵܐ ܬܸܚܛܘܿܦ ܠܵܟ ܒܲܪܓܼܵܐ ܕܡܪܵܟ ܡܪܲܚܵܐܝܼܬܼ܀ :ܫܠܝܼ ܡܲܪܝܵܐ ܡ̣ܢ ܬܘܼܪ݁ܓܵܡܹܐ ܕܡܲܪܵܚܘܼܬܼܵܟ\n:ܘܠܵܐ ܬܬܲܪܓܸܿܡ ܠܝܼ ܒܸܕܼܝܵܐ ܣܵܢܝܵܐ ܕܟܼܵܦܡܪܘܼܬܼܵܟ\nܝܵܕܲܥ̇ ܐ̄ܢܵܐ ܠܵܟ ܘܲܠܬܼܘܪ̈ܓܼܵܡܹܐ ܕܲܢܟܼܝܼܠܘܼܬܼܵܟ:\nܘܠܵܐ ܛܵܥ̇ܝܵܐ ܠܝܼ ܕܡܸܛܥܵܐ ܛܵܥܹ̇ܐ ܐܢ̄ܬܲ ܘܡܲܛܥܹܐ ܐܢ̄ܬ ܐܢܵܫܵܐ܀","english":"He made his voice heard, the evil one, against the son of the race, and the son of the race stood before the tricks of the deceiver. The good deceiver put on the garment of beautiful things, so that the good one might hear, who desired to make the worship of his Lord. The mighty one cast into him the arrow of deception, and it pierced his heart, and the bitterness that was hidden in him came forth. The evil bitterness was hidden in him, the evil-minded one, and our Lord revealed it by the clear word of his mouth. From the Scriptures he turned to confront the adversary, and taught him the order of what he was to know, that he is nothing. \"Have you heard the Scriptures or have you not heard, O rebel, that the Lord is one, and to him alone is worship due? One is the Lord who rules over all divinely, and there is no other who shares in his divinity. To a non-god the name 'god' is not fitting, nor for a servant to attain the rank of his master. A servant you are, even you, O boaster who exalts yourself with pride. Know your own measure and do not be troubled over your master. Know that you are a servant, a servant of the one who was made by his maker, and do not snatch for yourself the rank of your Lord arrogantly. Cease, my Lord, from the interpretations of your arrogance, and do not interpret for me the vain fable of your blasphemy. I know you and the interpretations of your cunning, and it is not hidden from me that you are the one who errs and leads astray, the deceiver.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ ܓܸܢܣܲܢ","severity":"info","text":"The phrase 'son of the race' (bar gensā) is a Syriac idiom for 'human being' or 'member of the human race,' here contrasting Christ with the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܕ ܗ̄ܘ̣ ܡܵܪܝܵܐ","severity":"info","text":"The assertion 'the Lord is one' echoes the Shema (Deut 6:4) and early Syriac catechetical formulas, used here to refute the devil's claim to divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܘܼܪ̈ܓܵܡܹܐ","severity":"info","text":"The term turgāmē ('interpretations') alludes to the devil's deceptive exegesis, a theme in Syriac literature where Satan misuses Scripture to tempt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description to direct speech, as Christ addresses the devil with a series of rhetorical questions and imperatives, heightening the dramatic confrontation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the devil's 'arrow of deception' (ܓܹܐܪܵܐ ܕܡܲܟܿܣܵܢܘܼܬܼܵܐ) parallels Ephrem's Hymns on Faith, where Satan's weapons are spiritual illusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܲܪ ܓܸܢܣܲܢ could be read as 'son of the race' (generic human) or 'son of the people' (Israel), but the context favors the former, emphasizing Christ's humanity."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܙܸܠ ܠܵܟ ܛܲܥܝܵܐ ܛܥܝܼ ܒܲܥܒܼ̈ܕܲܝܟ ܐܲܝܟ ܕܲܡܥܵܕܲ ܐܲܢ̄ܬܿ\nܘܣܲܒ̣ ܗܲܓܵܓܼܵܐ ܕܟܼܘܼܢܵܫ ܟܸܣܦܵܟ ܛܪܘܿܦ ܥܲܠ ܐܲܦܝܼ̈ܟ. :ܠܵܐ ܡܸܕܹܡ ܝܲܗ̣̄ܒܼܬܿ ܘܠܵܐ ܢܵܣܸ̇ܒ̣ ܐܲܢ̄ܬܿ ܡܸܕܲܡ ܕܲܪܢܲܝܬܿ\nܐܝܼܩܹ̈ܐ ܐܲܩܪܒܼܬ̇ ܘܣܲܪܝܼܩܵܐܝܼܬܼ ܗ̄ܘ̤ܵܐ ܬܲܟܼܬܘܼܫܵܟ܀ :ܙܹܠ ܐܸܬܼܟܲܬܼܵܫ ܒܲܟܼܬܝܼܫܘܼܬ̇ܟ ܐܲܢ̄ܬܿ ܥܲܡ ܢܲܦ̣ܫܵܟ\nܘܣܲܒ̣ ܠܵܟ ܐܲܓܼܪܵܐ ܒܸܗܬܲܬܼ ܐܲܦܹ̈ܐ ܕܚܲܝܵܒܼܘܼܬܼܵܟ. :ܙܹܠ ܚܲܝܵܒܼܵܐ ܚܙܝܼ ܠܲܩܢܘܡܵܟ ܕܲܟܼܡܵܐ ܡܫܲܟܲܪ\nܘܦܘܼܫ ܡܢ ܩܸܐܪܣܵܐ ܕܥܲܡ ܫܲܪܝܼܪܹ̈ܐ ܕܠܐ ܢܦܲܪܣܘܼܢܵܟ܀ :ܗܵܐ ܐܸܬܼܓܲܠܝܲܬ̤ ܚܲܝܵܒܼܘܼܬܼܵܟ ܒܲܬܼܪܹܝܟ ܩܸܐܪ̈ܣܝܼܢ\n:ܙܹܠ ܛܲܝܸܒܼ ܠܵܟ ܩܸܐܪܣܵܐ ܐ̄ܚܪܹܢܵܐ ܘܚܘܿܒܼ ܒܲܬܼܠܵܬܐ\n:ܬܠܵܬܼܵܐ ܣܵܗ̈ܕܝܼܢ ܡܪܡܝܼܢ ܐܝܕܹ̈ܐ ܒܟܼܠ ܣܘܼܥܪ̈ܢܝܼܢ\nܘܲܬܼܠܝܬܼܵܝܵܐ ܡܚܲܝܸܒ ܐ̄ܢܵܐ ܠܵܟ ܒܕܲܪܹ̈ܐ ܬܠܵܬܼܵܐ܀ :ܣܠܸܩ ܕܲܪܵܪܵܐ ܡ̣ܢ ܐܓܼܘܿܢܵܐ ܕܬܪܬܝܢ ܕܲܪ݁ܝܼܢ\nܘܚܲܠܸܦ ܕܘܼܟܿܬܼܵܐ ܘܲܙܢܲܝ̈ ܕܲܪܵܐ ܕܕܪܵܪܘܬܹܗ. :ܥ̣ܪܩ ܡ̣ܢ ܚܘܼܪܒܐ ܐܝܼܟܐ ܕܣܒܪ ܕܬܡ̇ܢ ܙܵܟܹ̇ܐ\nܘܫܪܝܼ ܕܢܸܣܕܘܪ ܩܪܵܒܼܵܐ ܒܫܲܝܼܢܵܐ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ܀ :ܒܡܸܨܥܲܬܼ ܫܲܝܢܵܐ ܨܒ̣ܵܐ ܕܲܢܚܲܘܝܵܗ̇ ܠܲܟܼܬܝܼܫܘܼܬܹܗ\nܕܡܵܐ ܠܲܡ ܕܲܙܕܹܝ̇ܬܼ ܢܸܗܘܘܿܢ ܐܢܫ̈ܐ ܣܗܕ̈ܐ ܕܙܵܟܼܘܼܬܼܝ. :ܥܲܠ ܙܵܟܼܘܼܬܼܵܐ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܡܠܹܐ ܚܵܘܒ̈ܵܬܼܵܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܚܵܘܒܲܬܼ ܚܵܘܒܹ̈ܐ ܡܲܣܓܹܿܐ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ :ܠܗܲܝܟܲܠ ܩܘܕܫܵܐ ܣܠܸܩ ܗ̄ܘ̣ܵܐ ܛܲܡܲܐ ܐܠܡܹܬܼܟܲܬܵܫܘ\nܠܐܲܝܟܵܐ ܕܲܦܫܝܼܩ ܕܢܸܚܙܹܝܗ̇ ܟܠܢܵܫ ܠܚܲܝܵܒܼܘܼܬܹܗ. :ܠܪܘܵܡܵܐ ܪܲܒܿܐ ܐܲܣܩܹܗ ܠܡܵܪܵܐ ܫܲܦ̈ܠܹܐ ܕܫܦ̈ܠܹܐ\nܘܩܵܡ̣ ܡܸܫܬܲܢܹܐ ܒܗܵܝ̇ ܫܲܢܝܘܼܬܼܵܐ ܕܲܡܥܵܕܼ ܗ̄ܘ̣ܵܐ ܒܵܗ̇܀","english":"Go, you erring one, go astray with your deeds as is your custom, and take the crown of victory; cast your silver upon your face. You have given nothing, and you have taken nothing that you desired. You have brought accusations, and your contest has been in vain. Go, contend with your own cunning, you with yourself, and take your reward in the shame of the face of your wickedness. Go, wicked one, see your standing, how it is false, and remain apart from the company of the true ones who have not spread you out. Behold, your wickedness has been revealed behind your companies. Go, prepare for yourself another company and love the virgins. Three witnesses raise their hands in all your actions, and the third condemns you in the three generations. The free one ascended from the pit of the two generations, and changed his place and the victories of the generation of his freedom. Flee from the desert where you thought you would conquer, and begin to arrange battle in the plain for the sake of the living and the seeing. In the midst of the plain he wished to show his cunning, that you might not be afraid; the men became witnesses to my victory. Over victory he was contending, full of sins, and he did not know that the sin of sins was increasing for him. To the temple of holiness the defiled one ascended to contend, to where it is easy for everyone to see his wickedness. To the great height the Lord of the lowly raised him, and he stood marveling at that equality which was his custom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܥܝܵܐ","severity":"info","text":"The term ܛܲܥܝܵܐ (ṭaʿyā) means 'erring one' or 'wanderer,' a common Syriac epithet for Satan, emphasizing his deceptive and straying nature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܣܵܗ̈ܕܝܼܢ","severity":"info","text":"The 'three witnesses' may allude to the threefold testimony in 1 John 5:7-8 or the three categories of witnesses in Syriac legal tradition, reinforcing the judicial imagery of Satan's condemnation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܐܪܣܵܐ","severity":"info","text":"The term ܩܸܐܪܣܵܐ (qersā) means 'company' or 'band,' likely referring to a monastic or ascetic community, contrasting the 'true ones' with the erring Satan.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܠܵܟ","severity":"info","text":"The repeated imperative 'Go, you...' (ܙܸܠ ܠܵܟ) structures the passage as a series of dismissive commands, mirroring the rhetorical pattern of exorcism or rebuke in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܪܵܪܵܐ","severity":"info","text":"The 'free one' (ܕܲܪܵܪܵܐ) ascending from the pit parallels Christ's liberation from temptation, contrasting with Satan's bondage to sin, a theme echoed in Narsai's other homilies on redemption.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܵܐ ܕܕܪܵܪܘܬܹܗ","severity":"caution","text":"The phrase 'generation of his freedom' (ܕܲܪܵܐ ܕܕܪܵܪܘܬܹܗ) is ambiguous: it may refer to Christ's eternal nature or to a specific eschatological era; the Syriac allows both readings.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three witnesses' is not explicitly tied to a biblical passage, leaving open whether they are allegorical (e.g., faith, hope, charity) or scriptural (e.g., the three youths in Daniel).","The phrase 'generation of his freedom' could denote Christ's divine origin or a future age of liberation; the text does not resolve this."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܫܕܝܼ ܠܲܡ ܢܲܦܫܵܟ ܡ̣ܢ ܗܵܢ ܪܵܘܡܵܐ ܠܥܘܼܡܩܵܐ ܕܲܠܬܲܚܬܿ\nܘܐܸܢ ܗܘ̤ ܕܩܵܘܝܼܬ̇ ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ ܒܪܵܐ ܐܢ̄ܬܿ ܫܲܪܝܼܪܵܐ. :ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܩܪ̣ܵܟ ܐܲܠܵܗܵܐ ܠܥܹܝܢ ܣܲܓܿܝܼܐܹ̈ܐ\n:ܦ̣ܪܲܚ ܥܲܠ ܐܵܐܲܪ ܐܲܝܟܲܢ ܕܲܦܐܹܐ ܠܒܲܪ ܐܲܠܵܗܵܐ\n:ܟܹܐܝܢ ܐܢ̄ܬܿ ܓܲܒܼܪܵܐ ܣܵܗ̈ܕܝܼܢ ܩܵܠܹ̈ܐ ܕܗܘ̤ܘ ܨܐܕܲܝܟ\nܚܘܬܼ ܡ̣ܢ ܪܵܘܡܵܐ ܘܗܵܐ ܡܩܲܒܿܠܝܼܢ ܠܵܟ ܟܸܢܫ̈ܝ ܪܵܘܡܵܐ. :ܟܬܼܝܼܒܼ ܥܲܠ ܟܹܐܢܹ̈ܐ ܕܲܕܼܠܵܐ ܢܸܟܲܝܵܢ ܡܩܵܪܘܹ̇ܝܢ ܒܐܲܪܥܵܐ\nܟܲܕܼ ܡܸܬܼܢܲܛܪܝܼܢ ܡ̣ܢ ܡܲܠܲܐܟܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ܀ :ܚܲܕܼ ܡ̣ܢ ܟܹܐܢܹ̈ܐ ܐܲܢ̄ܬܿ ܘܪܲܒܿ ܕܲܪܓܲܟ ܐܵܦ ܡ̣ܢ ܟܹܐܢܹ̈ܐ\nܒܩܝܼ ܟܹܐܢܘܼܬܼܵܟ ܒܲܒܛܝܼܠܘܼܬܼܵܐ ܕܥܲܠ ܟܹܐܢܘܼܬܼܵܟ. :ܢܲܣܲܐ ܚܲܝܠܵܟ ܒܲܒܼܛܝܼܠܘܼܬܼܵܐ ܕܫܡ̈ܝܢܐ\nܕܡܩܒܠܝܢ ܠܵܟ ܥܲܠ ܐܝܼܕܲܝܗܘܿܢ ܐܲܝܟ ܡܵܐ ܕܲܟܼܬܼܝܼܒܼ܀ :ܠܵܐ ܫܵܒܼܩܝܼܢ ܠܵܟ ܒܹܝܬܼ ܥܲܣܩ̈ܬܼܵܐ ܟܡܵܐ ܐܸܢ ܥܲܣܩ̈ܢ\nܒܗܵܝ̇ ܕܲܦܩܝܼܕܝܼܢ ܡ̣ܢ ܐܲܠܵܗܵܐ ܥܲܠ ܢܘܼܛܵܪܵܟ. :ܒܩܝܼ ܥܘܼܕܼܪܵܢ̈ܐ ܕܲܡܢܲܛܪܵܢܵܟ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܗܵܐ ܡܸܬܼܠܲܒܲܒܼ ܓܲܒܐ ܕܟܹܐܢܹ̈ܐ ܠܡܸܪܕܵܐ ܒܟܹܐܢܘܼ܀ :ܕܪܘܿܫ ܐܲܢ̄ܬܿ ܐܘܼܪܚܵܐ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܠܘܵܬܼ ܥܲܣܩ̈ܵܬܼܵܐ\nܘܚܵܘܵܐ ܠܟܼܠܢܵܫ ܟܠܝܼܠ ܦܘܼܪܥܵܢܵܐ ܕܡ̣ܢ ܟܹܐܢܘܼܬܼܵܟ. :ܐܘܿ ܠܲܢܟܼܝܼܠܵܐ ܟܡܵܐ ܐܸܬܢ̱ܟܸܠ ܠܸܡܛܡܲܪ ܦܲܚܹ̈ܐ\nܐܘܿ ܠܩܲܠܝܼܠܵܐ ܟܡܵܐ ܫܘܲܪ ܐܸܢܘܿܢ ܠܦܲܚܹ̈ܐ ܛܡܝܼܪܹ̈ܐ܀ :ܐܘܿ ܠܲܡܕܲܪܡܵܐ ܟܡܵܐ ܐܸܬܿܕܲܪܲܡ ܠܡܸܙܩܲܪ ܦܘܼܪ̈ܣܐ\nܐܘܿ ܠܚܲܟܿܝܼܡܵܐ ܟܡܵܐ ܐܸܬܼܚܲܟܲܡ ܘܦܲܣܸܩ ܐܸܢܘܿܢ. :ܐܘܿ ܠܲܟܼܬܝܼܫܵܐ ܟܡܵܐ ܐܸܬܼܟܲܬܲܫ ܕܢܓܡܘܿܪ ܝܲܨܪܹܗ\nܐܙܠܲܡܗܵܘܢܵܐ ܟܡܵܐ ܐܸܬܼܗܲܘܲܢ ܠܡܸܙܟܿܐ ܒܛܲܟܼܣܵܐ܀","english":"Cast yourself down from this height to the depth below. And if you are the one who stands firm, without stumbling, you are truly a son. The Son of God called you to many contests. Fly upon the air like the Son of God. How is it, O man, that the voices of those who were hunting you have ceased? Descend from the height, and behold, the heights receive you with honors. It is written upon the stones that the one without stumbling is proclaimed in the land, while being protected by spiritual angels. You are one of the stones, and the rank of your greatness is also from the stones. Persist in your stony nature through the vanity that is over your stony nature. Test your strength through the vanity of the heavens, which receive you upon their hands as it is written. They will not leave you among difficulties, however difficult they may be, because of what is commanded by God concerning your protection. Persist in the helps that protect you through deeds. And behold, the side of the stones is stirred to rebel in stony nature. You, O man, seek a path through trial toward difficulties, and show everyone the crown of recompense that comes from your stony nature. O fool, how much you trusted to hide snares! O insignificant one, how much you leaped to go into hidden snares! O trampler, how much you trampled to cut off portions! O wise one, how much you became wise and decided to go! O wrestler, how much you wrestled to complete his creation! O wanderer, how much you wandered to conquer in order!","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The Syriac term ܟܹܐܢܹ̈ܐ (stones) is used repeatedly in this passage as a metaphor for steadfastness or obstinacy, possibly alluding to Satan's hardened nature or to the temptations themselves.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒܼ ܥܲܠ ܟܹܐܢܹ̈ܐ","severity":"info","text":"The phrase 'it is written upon the stones' may echo biblical imagery of the law inscribed on stone tablets (Exodus 24:12) or the 'rock' as a symbol of steadfastness (Psalm 18:2).","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܲܐܟܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ","severity":"info","text":"The mention of 'spiritual angels' protecting the one without stumbling reflects Narsai's angelology, where angels guard the faithful against demonic attacks, a theme common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܲܢܟܼܝܼܠܵܐ ... ܐܘܿ ܠܩܲܠܝܼܠܵܐ ...","severity":"info","text":"The passage concludes with a series of exclamations beginning with 'O fool', 'O insignificant one', etc., forming a rhetorical crescendo that mocks Satan's futile efforts, a typical homiletic device in Narsai's verse.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪܵܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' appears twice, contrasting Christ's divine nature with Satan's 'stony nature', a parallel that underscores the theological opposition in the temptation narrative.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one without stumbling' (ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ) is ambiguous: it could refer to Christ, the faithful believer, or an angelic figure. The reading taken here follows the context of Christ's temptation.","The phrase 'the side of the stones is stirred to rebel' (ܓܲܒܐ ܕܟܹܐܢܹ̈ܐ ܠܡܸܪܕܵܐ) is obscure; it may refer to demonic forces or to the hardening of Satan's resolve."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܐܘܿ ܠܪܘܼܚܵܢܵܐ ܟܡܵܐ ܛܵܣܘ ܦܘܼܪ̈ܣܵܘܗܝ ܪܘܼܚܵܢܵܐܝܼܬ:\nܐܘܿ ܠܦܲܓܼܪܵܢܵܐ ܟܡܵܐ ܚܲܨ ܪܸ̈ܓܼܫܵܘܗܝ ܘܲܥܒ݂ܲܕܲ ܐܸܢܘܿܢ. :ܐܘܿ ܠܬܲܟܼܬܘܼܫܵܐ ܕܲܗܘ̤ܵܐ ܒܐܲܪܥܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܕܟܲܕܢܹܗ ܠܥܵܠܡܵܐ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ܀ :ܚܲܕܼ ܦܲܓܼܪܢܵܐ ܥܒ݂ܲܕ ܬܲܟܼܬܘܼܫܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ\nܘܫܲܪܝܼܘ ܐܢܵܫ̈ܐ ܠܡܸܬܼܟܲܬܿܫܘܼ ܪܘܼܚܵܢܵܐܝܼܬܼ. :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܚ̣ܣܲܢ ܦܲܓܼܪܵܢܵܐ ܠܚܲܣܝܼܢ ܚܲܝܠܵܐ\nܘܲܬܼܗܲܪܘ ܟܸܢܫܹ̈ܐ ܕܡܫܝܢ̈ܐ ܒܙܵܟܼܘܼܬܼ ܐܢܵܫܵܐ܀ :ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ ܩܵܡ̣ܘ ܪ̈ܘܼܚܵܢܹܐ ܒܗܵܢ ܬܲܟܼܬܘܼܫܵܐ\nܘܲܬܗܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܐܲܝܟܲܢ ܚܵܣܸ̇ܢ ܦܲܓܼܪܵܐ ܠܪܘܼܚܵܐ. :ܬܲܗܪܵܐ ܪܲܒܿܐ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܒܹܝܬܼ ܟܸܢܫ̈ܝܼܗܘܿܢ\nܕܡܵܢܹܐ ܗ̄ܝ̣ ܗܵܕܹܐ ܚܕܲܬܵܐ ܕܲܗܘ̤ܵܬܼ ܒܹܝܬܼ ܟܸܢܫܲܝ̈ܗܘܿܢ܀ :ܒܲܪ ܡܵܝܘܿܬܹ̈ܐ ܚ̣ܙܵܘ ܕܐܸܬܿܟܲܬܲܫ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܲܬܼܗܲܪܘ ܘܲܬܼܡܲܗܘ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ ܙܟܼܵܬ̤ ܠܲܛܪܘܿܢܵܐ. :ܒܙܵܟܼܘܼܬܼ ܐ̄ܢܵܫܵܐ ܘܚܵܘܒܲܬܼ ܒܝܼܫܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ\nܘܲܡܫܲܒܿܚܝܼܢ ܗ̄ܘ̣ܵܘ ܠܚܹܝܠ ܒܪܵܘܿܝܵܐ ܕܙܲܟܿܝܼ ܠܐܵܢܫܐ܀ :ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܐ ܕܙܲܟܲܝ ܠܐܢܵܫܵܐ ܩܥ̣ܵܘ ܪ̈ܘܼܚܵܢܐ\nܘܪܲܥܝܼ ܠܥܵܠܡܵܐ ܥܲܡ ܪܲܒܿܘܼܬܹܗ ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ. :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܥ̣ܒܕܼ ܬܟܬܘܼܫܵܐ ܥܲܡ ܣܵܛܵܢܵܐ\nܘܚܵܒܼ ܣܵܛܵܢܵܐ ܘܲܙܟܼܵܐ ܐܢܵܫܵܐ ܘܲܙܟܿܝܼ ܠܐܢܵܫܵܐ܀ :ܙܟ̣ܵܐ ܒܲܪܢܵܫܵܐ ܒܩܸܐܪܣܵܐ ܕܲܥ̣ܒܲܕܼ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܚܵܒܼ ܚܲܣܝܼܢܵܐ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܒܲܪܢܵܫܵܐ. :ܒܗܵܢ ܬܲܟܼܬܼܘܼܫܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗܘ̣ܵܐ ܟܸܢܫܲܝ ܪܵܘܡܵܐ\nܘܡܸܬܿܕܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܙܵܟܼܘܼܬܼܵܐ ܕܠܵܐ ܒܲܥܝܵܕܵܐ܀","english":"O the spirits, how they fly, their contests spiritual!  \nO the bodies, how they tremble, their senses, and they make a contest.  \nO the contest that took place on the earth, not customary,  \nwhen he came to the world to take up a contest with the spirits.  \nA single body made a contest with the spirits,  \nand they began to be contested spiritually.  \nBy the power of the spirit, the body overcame the mighty one,  \nand the contests of the Messiah were revealed in the victory of the contest.  \nThe contestants, the contestants, the spirits stood in that contest,  \nand they were amazed how the body overcame the spirit.  \nA great wonder was spoken among the contestants,  \nthat this new thing that happened among their contests.  \nThe mortals saw that he contended with the mighty one,  \nand they were amazed and wondered that mortality conquered the tempter.  \nIn the victory of the contest and the defeat of evil, they were being proclaimed,  \nand they were praising the power of the Creator who conquers the contest.  \n\"Glory to the power that conquered the contest!\" cried the spirits,  \nand he showed the world with his greatness through a human being.  \nA single human being made a contest with Satan,  \nand Satan was defeated, and the contest conquered, and he conquered the contest.  \nThe human being conquered in the arena that he made with the mighty one,  \nand the mighty one was defeated by the contest with the human being.  \nIn that contest, the contest of height was being proclaimed,  \nand they were marveling at the victory that was not customary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܟܼܬܘܼܫܵܐ","severity":"info","text":"The Syriac noun tākūšā (contest) is a key term in this passage, denoting the spiritual struggle between body and spirit, and between Christ and Satan. It recurs throughout the pericope, emphasizing the theme of ascetic combat.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai’s homily draws on the Syriac ascetic tradition of spiritual warfare, where the body and spirit are portrayed as contestants. The contest on earth (v. 3) alludes to Christ’s temptation, a common theme in East Syriac exegesis.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of exclamations (O the spirits… O the bodies…) followed by narrative description of the contest, culminating in the victory of the human being over Satan. This rhetorical pattern is typical of Narsai’s verse homilies.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a single body (or human) contending with spirits and Satan echoes the Syriac tradition of Christ as the new Adam, victorious where the first Adam failed. Compare Ephrem’s Hymns on the Nativity.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase “Glory to the power that conquered the contest” (v. 15) reflects liturgical acclamation, likely used in East Syriac worship to celebrate Christ’s victory over temptation. This doxological element underscores the homily’s catechetical function.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text in the source edition contains several uncertain readings (e.g., ܐܘܿ ܠܪܘܼܚܵܢܵܐ may be emended from ܐܘܿ ܠܪܘܼܚܵܐ). The translation 'contest' for ܬܲܟܼܬܘܼܫܵܐ is conventional but could also be rendered 'struggle' or 'combat'. The identity of 'the mighty one' (ܚܲܣܝܼܢܵܐ) is ambiguous: it may refer to Satan or to a demonic power."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܚܙ̣ܵܘ ܙܵܟܼܘܼܬܼܵܐ ܘܚܲܝܵܒܼܘܼܬܼܵܐ\n:ܘܩܲܠܸܣܘ ܘܐܵܘܪܸܒܼ ܠܗܵܘ̇ ܕܐܲܪܝܼܡܹܗ ܠܓܸܢܣܵܐ ܕܐܢܵܫܵܐ\n:ܓܸܢܣܵܐ ܕܐܢܵܫܵܐ ܚܵܒܼܘ ܘܐܸܬܼܡܲܫܟܲܢ ܨܝܕ ܣܵܛܵܢܵܐ\nܘܩܵܡ̣ ܒܲܪܢܵܫܵܐ ܦܪ݂ܲܥ ܚܵܘܒ̈ܵܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ܀ :ܒܪܸܓܼܬܼ ܦܹܐܪܵܐ ܚܵܒܼ ܗ̄ܘ̣ܵܐ ܐܕܼܵܡ ܒܡܸܠܟܹܿܗ ܕܒܼܝܼܫܵܐ\nܘܲܒܼܚܘܼܡܣܵܢܵܐ ܚܣ݂ܲܢ ܒܲܪ ܐܵܕܼܵܡ ܠܚ̇ܣܸܢ ܐܵܕܼܵܡ. :ܥܝܲܪܬܵܐ ܕܵܐܕܼܵܡ ܬܲܒܼܥܹܗ ܠܐܵܕܼܵܡ ܣܵܢܐܹܗ ܕܵܐܕܼܵܡ\nܘܡܲܟܸܿܟ ܘܲܫܪ̣ܵܝܗܝ ܡ̣ܢ ܫܘܼܠܛܵܢܵܐ ܕܛܪܘܿܢܘܼܬܹܗ܀ :ܪ̈ܘܼܚܵܢܹܐ ܩܕܼܵܡ ܐܸܚܲܕܼ ܕܲܪܵܐ ܥܲܡܹܗ ܒܓܸܠܝܵܐ\nܘܐܲܪܝܼܡ ܘܲܫܕܵܝܗܝ ܘܥܲܒܼܕܹܗ ܓܘܼܚܟܵܐ ܒܲܫܡܵܐ ܒܝܼܫܵܐ. :ܠܐܸܣܛܵܕܝܼܘܿܢ ܡܲܠܝܼܬܲ ܚܲܫܹ̈ܐ ܥܲܠ ܗ̄ܘ̣ܵܐ ܥܲܡܹܗ\nܘܲܒܼܥܲܛ ܐܸܢܘܿܢ ܠܥܘܼܩ̈ܣܹܐ ܩܫܲܝ̈ܐ ܒܪܸ̈ܓܼܠܹܐ ܕܗܵܘܢܵܐ܀ :ܟܠܗܘܢ ܚܲܫܹ̈ܐ ܣܕܪ ܡܵܪܘܿܕܼܵܐ ܩܕܼܵܡ ܦܲܓܼܪܢܵܐ\nܘܦܲܠܸܓܼ ܐܸܢܘܿܢ ܠܲܡܢܵܘ̈ܬܐ ܕܲܪ̈ܐ ܬܠܵܬܼܵܐ. :ܬܠܵܬܼܵܐ ܕܲܪ̈ܝܼܢ ܐܲܚܲܕܼ ܣܲܟܼܠܵܐ ܥܲܡ ܚܲܟܹܿܝܡܵܐ\nܘܒܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܙܟܼܵܐ ܒܲܪ ܐܵܕܼܵܡ ܘܚܵܒܼ ܣܵܛܵܢܵܐ܀ :ܒܪܸܓܲܬܼ ܠܲܚܡܵܐ ܚܒ݂ܲܫ ܟܠ ܪܸܓܿܐ ܕܪ̈ܓܹܝܢ ܐܢܵܫ̈ܐ\nܘܫܵܛ̣ ܒܲܪܢܵܫܵܐ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܐ̄ܢܵܫ̈ܝܵܬܼܵܐ. :ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܣܕܪ ܟܠ ܐܲܕܼܫܝܼ̈ܢ ܕܲܙܢܲܝ̈ ܟܸܣܦܵܐ\nܘܲܚܒ݂ܲܫ ܐܸܢܘܿܢ ܐܲܬܼܠܹܝܛ ܩܘܼܫܬܵܐ ܐܲܝܟ ܠܵܐ ܡܸܕܹܡ܀ :ܒܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܛܡ݂ܲܪ ܟܠ (ܟܠ) ܦܲܚܝܼ̈ܢ ܨܝܕܝ̈ ܐܢܵܫܵܐ\nܘܲܫܘܲܪ ܐܸܢܘܿܢ ܘܲܥ̣ܒܲܪ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ. ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ ܣܠܸܩ ܐܲܬܼܠܝܛܐ ܡܼܢ ܐܵܓܼܘܿܢܵܐ. ܗ̄ܘ̤ܵܐ ܡܸܙܲܕܲܝܲܚ ܡ̣ܢ ܚܲܙܵܝ̈ܐ ܕܐܲܬܼܠܹܝܛܘܼܬܼܵܐ܀","english":"without custom they saw victory and defeat\n\nand they praised and cast down the one who raised the body of man\n\nthe body of man they saw and it was stretched out against Satan\n\nand the man stood to pay the debts of the fathers of his body. By the desire for fruit, Adam saw through the counsel of the Evil One\n\nand by the craving, the son of Adam restrained the hunger of Adam. The offspring of Adam followed Adam, the helper of Adam\n\nand he humbled and released him from the authority of his tyranny. The spirits before him took up a contest with him openly\n\nand he raised and cast them down and made them a mockery in the evil name. To the stadium full of afflictions he went up with him\n\nand he thrust and went to harsh punishments with the feet of the air. All the afflictions the rebel arranged before the body\n\nand he divided and went to the three contests of the generations. Three generations the fool took up with the wise one\n\nand at their end the son of Adam conquered and saw Satan. By the desire for bread he bound every nerve of the nerves of man\n\nand the man leaped over the desires of humanity. By the love of money he arranged all the images of the lovers of money\n\nand he bound and went up, the athlete, as if nothing. By the love of glory he buried all the snares of the hunters of man\n\nand he leaped and went and passed without injury. Without injury the athlete ascended from the contest. He was going forth from the spectators of the contest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ","severity":"info","text":"The phrase 'without custom' (ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ) indicates the unprecedented nature of the contest, contrasting with ordinary human experience.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܬܼܠܹܝܛ","severity":"info","text":"The term 'athlete' (ܐܲܬܼܠܹܝܛ) is a Greek loanword (ἀθλητής) used in Syriac ascetical literature for the spiritual combatant, here Christ.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The repeated reference to Adam (ܐܵܕܼܵܡ) evokes the typology of Christ as the second Adam who reverses the fall, a theme from Romans 5 and 1 Corinthians 15.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܝܼܘܿܢ","severity":"info","text":"The 'stadium' (ܐܸܣܛܵܕܝܼܘܿܢ) is a Greek loanword (στάδιον) referring to the arena of athletic contests, here metaphorically for the spiritual struggle.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܕܲܪ̈ܝܼܢ","severity":"info","text":"The passage enumerates three contests (desire for bread, love of money, love of glory), structuring the narrative as a triadic victory over temptations.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܥܲܛ ܐܸܢܘܿܥ","severity":"caution","text":"The phrase 'he thrust and went' (ܘܲܒܼܥܲܛ ܐܸܢܘܿܥ) is ambiguous; it may describe Christ's aggressive movement or a metaphorical thrust into punishment.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (ܡܵܪܘܿܕܼܵܐ) is ambiguous; likely Satan, but could refer to a generic adversary.","The phrase 'feet of the air' (ܪܸ̈ܓܼܠܹܐ ܕܗܵܘܢܵܐ) is obscure; possibly a metaphor for swift movement or spiritual ascent."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܢܲܨܝܼܚܵܐܝܼܬܼ ܢܨܲܚ̣ ܐܲܬܼܠܹܝܛܵܐ ܦܲܓܼܪܵܢܵܝܵܐ\nܘܚܲܝܵܒܹܵܐܝܼܬܼ ܚܵܒܼ ܪܘܼܚܵܢܵܐ ܪܹܫܵܐ ܕܐܵܐܲܪ. :ܪܵܫܵܐ ܕܐܵܐܲܪ ܥܒ̣ܕܼ ܬܲܟܼܬܘܼܫܵܐ ܥܲܡ ܒܲܪܢܵܫܵܐ\n:ܘܲܙܟܼܵܐ ܐ̄ܢܵܫܵܐ ܘܚܵܒܼ ܚܲܣܝܼܢܵܐ ܕܚܲܝܵܒܼ ܐ̄ܢܵܫܵܐ\nܗܵܫܵܐ ܕܲܫܠܸܡ ܙܢܲܝ̈ ܬܲܟܼܬܘܼܫܵܐ ܘܚܲܝܵܒܘܼܬܼܵܐ. ܢܸܒܥܹܐ ܕܐܲܝܟܲܢ ܗܘ̤ܵܐ ܬܲܟܼܬܘܼܫܵܐ ܘܡܵܢܲܐ ܗ̄ܝ̣ ܥܸܠܬܹܗ. ܥܸܠܬܹܗ ܗܵܕܲܐ ܗ̄ܝ̣ ܩܸܐܪܣܵܐ ܕܲܗܘ̤ܵܐ ܒܲܐܬܼܪܵܐ ܕܲܥܕܼܢ:\nܕܚܵܒܼ ܒܲܪܢܵܫܵܐ ܘܲܢܲܨܚ̣ ܒܝܼܫܵܐ ܥܕܲܡܵܐ ܠܗܵܫܵܐ܀ :ܒܚܵܘܒܲܬܼ ܚܵܘܒܵܘ̈ܗܝ ܦܟܼܝܼܪ ܗ̄ܘ̣ܵܐ ܓܸܢܣܵܐ ܐܵܕܼܵܡܵܝܵܐ\nܘܡܸܫܬܲܩܠܝܼܢ ܗ̄ܘ݂ܵܘ ܫܹܐܕܹ̈ܐ ܛܪ̈ܘܼܢܹܐ ܥܲܠ ܚܵܘ̈ܒܵܬܹܗ. :ܚܲܝܵܒܼܘܼܬܹܗ ܚܙ̣ܵܐ ܗܵܘ̇ ܕܲܩܪ̣ܵܝܗܝ ܨܲܠܡܵܐ ܕܝܠܹܗ\nܘܠܵܐ ܒܸܣܡܲܬܼ ܠܹܗ ܟܲܕܼ ܕܵܝܫܝܼ̇ܢ ܠܹܗ ܫܹܐܕܹ̈ܐ ܠܨܲܠܡܹܗ܀ ܠܹܗ ܠܗܵܘ̇ ܨܲܠܡܵܐ ܕܚܵܒܼ ܗ̄ܘ̣ܵܐ ܒܲܥܕܼܢ ܗܵܫܵܐ. ܘܲܗܦܲܟ ܓܲܒܼܠܹܗ ܒܗܵܘ̇ ܐܸܣܟܿܝܡܵܐ ܕܗܵܘ̇ ܩܲܕܼܡܵܝܵܐ. :ܕܠܵܐ ܙܘܼܘܵܓܼܵܐ ܓܲܒܼܠܹܗ ܠܐܕܼܵܡ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܘܲܕܼܠܵܐ ܢܸܩܦܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ ܓܒ݂ܲܠ ܠܐܲܚܪܵܝܵܐ܀ :ܡܸܢܹܗ ܕܓܸܢܣܵܐ ܕܚܵܒܼ ܠܲܚܛܝܼܬܼܵܐ ܫܪܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ\nܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܕܓܲܒܼܠܹܗ ܒܪܵܘܼܚܵܐ ܕܠܵܐ ܙܘܼܘܵܓܼܵܐ. :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܓܒ݂ܲܠ ܒܲܪܢܵܫܵܐ ܡ̣ܢ ܒܲܪܬܼ ܐܢܵܫܵܐ\nܘܲܡܠ̣ܵܝܗܝ ܪܘܼܚܵܐ ܘܲܩܪ̣ܵܝܗܝ ܒܲܫܡܵܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ܀ :ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܩܪ̣ܵܝܗܝ ܐܲܠܵܗܵܐ ܠܗܵܘ̇ ܒܲܪܢܵܫܵܐ\nܘܙܵܥ̣ ܣܵܛܵܢܵܐ ܒܫܸܡ ܒܲܪܢܵܫܵܐ ܕܪܵܡ ܡ̣ܢ ܐܢܵܫܵܐ. :ܗܵܢ ܫܘܼܡܵܗܵܐ ܥܲܒܼܕܹܗ ܕܢܹܐܬܹܐ ܠܘܵܬܼ ܬܲܟܼܬܘܼܫܵܐ\nܘܡܸܬܼܩܲܠܹܐ ܗ̄ܘ̣ܵܐ ܕܐܡܲܬܼܝ ܢܸܗܘܸܐ ܐܲܬܼܪܵܐ ܠܝܨܲܪܹܗ܀","english":"Victoriously he triumphed, the bodily athlete, and guiltily the head of the air paid the debt. The head of the air made a contest with the son of man, and man conquered, and the guilty one paid the debt of man. Now that the contests and the debt are finished, he seeks how the contest was and what its cause was. Its cause is this: the debt that was in the place of the covenant, that man paid and the evil one triumphed until now. By the debt of his debts the Adamite race was in debt, and the violent demons were being punished for his debts. He who called him his own image saw his indebtedness, and it did not please him when the demons trampled his image. He went to that image that had paid the debt in the covenant now, and he formed him in that same likeness as that first one. Without marriage he formed Adam from the living one, and without the bond of partnership he formed the last one. From the race that owed sin, he loosed sin through the son of man whom he formed in a spirit without marriage. By the power of the spirit he formed the son of man from the daughter of man, and filled him with spirit and called him by the name Son of God. God called that son of man Son of God, and Satan trembled at the name of the son of man who was raised above man. Behold, this name made him come to the contest, and he was inquiring when the place for his trial would be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'head of the air' (rēšā d-āʾar) is a Syriac idiom for Satan, drawing on the idea of the air as the realm of fallen spirits. Narsai uses it to designate the adversary in the contest.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The title 'Son of God' (bar d-alāhā) applied to the second Adam echoes Luke 1:35 and 3:38, where Christ is so named. Narsai here applies it to the redeemed man formed without marriage, typologically linking to Christ.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܟܼܬܘܼܫܵܐ","severity":"info","text":"The 'contest' (taktūšā) refers to the cosmic struggle between Christ and Satan, a theme central to Narsai's homily. The term is used in Syriac ascetic and liturgical contexts for spiritual combat.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative of the contest to an aetiological reflection on its cause, marked by the rhetorical question 'how the contest was and what its cause was'. It then traces the debt from Adam to the new creation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܵܐ ܙܘܼܘܵܓܼܵܐ","severity":"info","text":"The description of the second Adam formed 'without marriage' parallels Ephrem's Hymns on Nativity, where Christ's birth from Mary is virginal. Narsai extends this to the spiritual generation of the redeemed man.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܥܕܼܢ ܗܵܫܵܐ' (in the covenant now) is ambiguous: it may refer to the Mosaic covenant or to the new covenant of Christ. The reading taken is the latter, given the context of redemption."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܒܢܘܼܪܵܐ ܕܝܲܨܪܹܗ ܡܸܬܼܛܲܓܲܢ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ\nܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܲܢ ܢܫܲܗܹܝܗ̇ ܠܫܲܠܹܗܒܼܝܼܬܼܵܐ. :ܡ̇ܢ ܕܹܝܢ ܝܲܗܒ̣ ܠܝܼ ܕܐܸܩܪܵܘܿܒܼ ܨܐܕܵܘܗܝ ܡܸܬܼܪܲܥܹܐ ܗ̄ܘ̣ܵܐ\nܘܡܸܬܼܩܲܢܲܛ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܦܘܼܩܕܵܢܵܐ ܐܲܠܵܗܵܝܵܐ܀ :ܡ̇ܢ ܕܹܝܢ ܫܒܼܩܲܢܝ ܕܐܹܩܲܪܸܒܼ ܠܹܗ ܙܢܲܝ̈ ܚܘܼܬܼܚ̈ܬܹܐ\n:ܘܡܲܠܸܦ ܗ̄ܘܹ̇ܝܬܼ ܠܹܗ ܕܐܵܦ ܗܘ̤ ܐܢܵܫܵܐ ܗ̄ܘ̣ ܡܠܹܗ ܚܘܼܬܼܚ̈ܬܹܐ\n:ܡ̇ܢ ܕܨܵܐ ܐܲܦܩܵܗ̇ ܠܚܘܼܪܒܵܐ ܕܪܲܚܝܼܩ ܡ̣ܢ ܐܢܵܫܘܼܬܼܵܐ\nܘܢܸܦܩܹܬܼ ܥܲܡܹܗ ܘܲܒܼܩܹܝ̇ܬܼ ܚܲܝܠܹܗ ܒܚܲܫܲܝ̈ ܐ̄ܢܵܫܵܐ܀ :ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ ܡܲܠܝܲܬܼ ܚܲܫܹ̈ܐ\nܘܡܵܢܲܐ ܗ̄ܝ̣ ܕܕܵܐܸܫ̇ ܚܲܫܹ̈ܐ ܟܲܕܼ ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣. :ܡ̇ܢ ܕܹܝܢ ܐܲܗܡܝܼ ܚܹܝܠ ܒܪܘܝܐ ܡ̣ܢ ܥܘܼܕܼܪܢܗ\nܘܝܲܗܒܼ݂ ܠܝܼ ܐܲܬܼܪܵܐ ܕܐܹܥܘܿܠ ܨܹܐܕܵܘܗܝ ܐܵܕܼܵܡܵܐܝܼܬܼ܀ :ܗܵܠܹܝܢ ܗܘ̤ ܒܹܗ ܡܸܬܼܪܵܢܹܐ ܗ̄ܘ̣ܵܐ ܣܵܢܵܐܐ ܕܐ̄ܢܵܫܵܐ\nܘܪܵܚܸ̇ܡ ܐ̄ܢܵܫܵܐ ܩܲܕܡܗ̇ ܠܪܸܓܿܬܼܵܐ ܕܲܫܡܼܝܼܪ̈ܬܹܗ. :ܚܙ̣ܵܝܗܝ ܕܲܡܛܝܹܒܼ ܕܢܸܥܒܸܿܕ ܩܸܐܪܣܵܐ ܥܲܡ ܒܲܪ ܐܵܕܼܵܡ\nܘܙܲܝܢܹܗ ܒܪܘܼܚܵܐ ܠܲܒܼܪܹܗ ܕܐܵܕܼܵܡ ܘܫܲܕܪܹܗ ܠܩܘܼܒܼܠܹܗ܀ :ܟܬܼܝܼܒܼ ܕܲܒܼܪܘܼܚܵܐ ܢܦܲܩ̣ ܡ̣ܢ ܫܲܝܢܵܐ ܠܚܘܼܪܒܿܐ ܕܲܠܒܲܪ\nܡܵܕܹܝܢ ܓܲܠܝܐ ܗ̄ܝ̣ ܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܡܸܬܿܕܲܒܲܪ ܗ̄ܘ̣ܵܐ. ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܪܡ݂ܲܙ ܠܹܗ ܕܢܸܦܘܿܩ ܠܲܐܝܟܿܐ\nܘܕܲܚܙ̣ܵܐ ܣܵܢܐܵܐ ܢܦ݂ܲܩ ܒܲܠܘܝܼܬܹܗ ܕܢܸܚܙܹܐ ܚܲܪܬܼܵܐ܀ :ܓܠ݂ܵܐ ܠܹܗ ܪܘܼܚܵܐ ܠܢܵܘܣܵܐ ܕܪܘܼܚܵܐ ܕܩܸܐܪ̱ܣܵܐ ܥܵܒܸ̇ܕ\nܘܐܲܠܦܹܗ ܦܘܼܪ̈ܣܹܐ ܕܢܹܐܪܘܿܥ ܦܘܼܪ̈ܣܵܘܿܗܝ ܕܵܐܟܸܠ ܩܲܪܨܵܐ. :ܚܵܘܝܹܗ ܕܣܵܢܐܵܐ ܕܚܲܝܵܒܼ ܠܐܵܕܼܵܡ ܡܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܡܲܫܚܹܗ ܒܪܘܼܚܵܐ ܕܠܵܐ ܬܸܩܲܬܼ ܒܹܗ ܐܝܼܕܵܐ ܕܪܘܼܚܵܐ܀","english":"The strength of his nature was being tested like a strong man, and he did not know how to extinguish the flame of his desire. But when he gave me the opportunity to approach him, he was being revealed and cut off by divine command. But when he allowed me to approach him with the weapons of the lower regions, I taught him that he too is a man full of the lower regions. When he desired to bring forth the desert far from humanity, I went out with him and sought his strength in human sufferings. He is entirely a man from humanity, full of sufferings, and what is it that he should trample sufferings when he is a sufferer? But when the strength of the Creator rested from its help, it gave me a place to enter against him in a human manner. For he was being tested in him, the helper of man, and he loved man before the desire of his mysteries. He saw that it was fitting to make a contest with the son of man, and he stirred up his spirit against the son of Adam and sent him to meet him. It is written that he went out in spirit from the world to the outer desert; indeed, it is evident that he was being guided by the power of the spirit. The power of the Creator commanded him to go to a certain place, and when he saw the helper, he went out with him to see the end. The spirit revealed to him the manner of the spirit that makes a contest, and taught him the ways in which the events of the slanderer would occur. He showed him that the helper of the guilty one makes an offering with Adam, and anoints him with a spirit that cannot be touched by the hand of the spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܘܼܚܵܐ","severity":"info","text":"The Syriac ܒܪܘܼܚܵܐ (b-rūḥā) can mean 'in spirit' or 'by the Spirit'. Here it likely refers to a spiritual mode of travel, not the Holy Spirit, as the context contrasts human and divine agency.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܒܼܪܘܼܚܵܐ ܢܦܲܩ̣ ܡ̣ܢ ܫܲܝܢܵܐ ܠܚܘܼܪܒܿܐ ܕܲܠܒܲܪ","severity":"info","text":"This echoes the Gospel account of Jesus being led by the Spirit into the wilderness (Matt 4:1; Mark 1:12-13; Luke 4:1). Narsai adapts the narrative to emphasize the Spirit's guiding role.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܣܵܢܐܵܐ","severity":"info","text":"The term ܣܵܢܐܵܐ (sāʿā) means 'helper' or 'assistant'. In Narsai's typology, it often refers to the Holy Spirit or an angelic figure aiding Christ. Here it is ambiguous, possibly denoting a divine agent.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 19","severity":"info","text":"This passage shifts from the contest narrative to a reflective exposition on the nature of Christ's humanity and the role of divine assistance, marking a structural transition in the homily.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ","severity":"info","text":"The assertion that Christ is 'entirely a man from humanity' parallels Narsai's anti-Chalcedonian emphasis on Christ's full humanity, a theme common in East Syriac Christology.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܪܵܢܹܐ","severity":"caution","text":"The verb ܡܸܬܼܪܵܢܹܐ (mitrāʿē) is ambiguous: it can mean 'was being tested' or 'was being revealed'. The English draft opts for 'tested', but the Syriac allows both readings, affecting the interpretation of Christ's agency.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'helper' (ܣܵܢܐܵܐ) is unclear—could be the Holy Spirit or an angelic figure.","The phrase 'in spirit' (ܒܪܘܼܚܵܐ) may refer to spiritual travel or the Holy Spirit's guidance.","The verb ܡܸܬܼܪܵܢܹܐ allows both 'tested' and 'revealed', with different theological implications."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܚܲܟܼܡܹܗ ܕܐܲܡܲܢ ܢܹܐܚܘܿܕܼ ܕܲܪܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܐܲܝܟܲܢ ܢܸܚܘܿܬܼ ܠܸܐܣܛܵܕܝܼܘܿܢ ܡܲܠܝܲܬܼ ܚܲܫܹ̈ܐ. :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܣܥ݂ܲܪ ܟܠ ܕܲܣܥܲܪ ܐܲܬܼܠܹܝܛ ܪܘܼܚܵܐ\nܟܲܕܼ ܢܲܩܝܼܦ ܗ̄ܘ̣ܵܐ ܨܒܼܝܵܢ ܢܲܦ̣ܫܹܗ ܠܪܘܼܚܵܐ ܕܩܲܒܸܿܠ܀ :ܗܘ̤ ܥܲܡ ܪܘܼܚܵܐ ܘܪܘܼܚܵܐ ܥܲܡܹܗ ܥܒ݂ܲܕܼ ܬܲܟܼܬܘܼܫܵܐ\nܘܦܲܪܵܥ̣ ܚܵܘܒܿܬܼܵܐ ܕܗܵܝ̇ ܡܲܦܘܼܠܬܼܵܐ ܕܲܒܲܦܪܕܲܝܣܵܐ. :ܗܵܝ̇ ܡܲܦܘܼܠܬܼܵܐ ܕܲܢܦ݂ܲܠ ܐܵܕܼܵܡ ܦܲܪܥܵܗ̇ ܠܒܼܝܼܫܵܐ\nܕܢܸܗܘܹܐ ܝܵܕܲܥ̇ ܕܐܝܼܬܼ ܒܹܗ ܒܐܵܕܼܵܢ ܚܹܝܠ ܙܵܟܼܘܼܬܼܵܐ܀ ܙܟ̣ܵܐ ܒܲܪ ܐܵܕܼܵܡ ܘܙܲܟܹܿܝܗ ܠܐܵܕܼܵܡ ܡ̣ܢ ܚܵܘ̈ܒܵܬܹܗ:\nܘܚܵܒܼ ܣܛܵܢ̇ܐ ܘܚܵܒܲܬ̤ ܥܲܡܹܗ ܡܲܫܪܝܼܬܼ ܫܹܐܕ̈ܐ. :ܗܦܟܼܬܵܐ ܩܫܝܼܬܼܵܐ ܗܦ݂ܲܟ ܒܲܪ ܐܵܕܼܵܡ ܥܲܠ ܣܵܩܘܿܪܹܗ\nܘܠܵܐ ܣܦ݂ܲܩ ܣܵܢܵܐܐ ܠܡܸܬܲܠ ܡܸܠܬܼܵܐ ܠܘܼܩܒܲܠ ܡܸܠܬܼܵܐ܀ :ܬܠܵܬܼ ܙܲܒܼܢ̈ܬܼܵܐ ܫܲܐܠܹܗ ܢܟܼܝܼܠܵܐ ܠܣܲܟܿܘܼܠܬܼܵܢܵܐ\nܘܲܒܼܚܲܕܼ ܡܸܠܬܼܵܐ ܦܪܲܣܝܼ ܐܸܢܹܝܢ ܠܲܗ ܦܵܟܼܵܬܹ̈ܐ. :ܬܠܵܬܼܵܐ ܕܲܪܹ̈ܐ ܐܚܲܕܼ ܥܲܡܹܗ ܕܐܵܓܼܘܿܢܸܣܛܵܐ\nܘܒܲܬܼܠܵܬܼܝ̈ܗܘܿܢ ܚܲܒܼܛܹܗ ܒܐܲܪܥܵܐ ܐܲܝܟ ܕܲܠܡܵܘܬܼܵܐ܀ :ܬܠܵܬܼ ܒܘܼܥܵܛܵܬܼ̈ܐ ܡܚܵܝܗܝ ܒܲܪܐܵܕܼܵܡ ܠܒܲܪ ܓܸܗܲܢܵܐ\nܘܐܲܝܠܸܠ ܘܲܩܥ̣ܵܐ ܘܙܵܥ̣ܘ ܠܸܓܼܝܘܿܢܹܗ ܕܚܲܝ̈ܠܵܘܵܬܹܗ. :ܬܵܠܬܼܵܐ ܓܹܐܪܹ̈ܐ ܫ̣ܪܼܵܐ ܩܲܫܲܬܼܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܲܬܼܠܝܼܬܵܐܝܼܬܼ ܓܲܡܪܹܗ ܠܩܸܐܪ̱ܣܵܐ ܕܥܲܡ ܣܵܩܘܿܪܹܗ܀ :ܬܵܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܲܟܼܪܸܙ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܐܲܟܼܪܸܙ ܐܸܢܘܿܢ ܐܵܪܙܵܢܵܐܝܼܬܼ ܒܩܸܐܪܣܵܐ ܕܲܥ̣ܒܲܕܼ. :ܒܐ̄ܪܵܙ ܗܵܘ̇ ܚܲܝܠܵܐ ܕܲܟܼܣܹܐ ܗ̄ܘ̣ܵܐ ܒܹܗ ܙܟܼܵܐ ܒܲܩܪܵܒܼܵܐ\nܘܨܵܐܪܹܗ ܒܐ̄ܪܵܙܵܐ ܩܪܼܵܡ ܕܲܢܚܵܘܹܝܗܝ ܒܵܬܲܪ ܡܵܘܬܹܗ܀","english":"His wisdom, the wisdom of the strong man, held the contest spiritually, and as though he descended into a stadium filled with pains. By the power of the spirit he accomplished everything that the athlete of the spirit accomplished, while his will was binding his self to the spirit that receives. He with the spirit and the spirit with him made a contest, and he paid the debt of that fall in Paradise. That fall by which Adam fell, he paid it for the evil one, so that he might know that there is in Adam a power of victory. The son of Adam conquered and made Adam victorious over his faults, and he struck the line and struck with him the camp of demons. A harsh turning, the son of Adam turned upon his accuser, and there was not sufficient time to give a word in response to a word. Three times the cunning one asked him for the foolish woman, and with one word he spread out and showed her the fruits. Three generations he held with him of Augustus, and at their end he struck him to the ground as though dead. Three counsels the son of Adam struck the son of Gehenna, and there was wailing, crying, and lamentation over the defeat of his forces. Three arrows the bow of righteousness loosed, and thirdly he burned the bowstring that was with his accuser. Three names were destined that he would proclaim among the lands, and he proclaimed them mysteriously in the bowstring that he made. By that mystery, the power that was hidden in him conquered in the battle, and his mystery became a proclamation that would reveal it after his death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܛܕܝܘܢ","severity":"info","text":"The Greek loanword ܐܣܛܕܝܘܢ (stadium) evokes athletic contests, a common metaphor in Syriac ascetical literature for spiritual struggle.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܦܘܠܬܐ ܕܒܦܪܕܝܣܐ","severity":"info","text":"The phrase 'the fall in Paradise' refers to the sin of Adam in Genesis 3, a foundational typology for Narsai's soteriology.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܬ ܙܒܢ̈ܬܐ … ܬܠܬܐ ܕܪ̈ܐ … ܬܠܬ ܒܘܥܛܬ̈ܐ … ܬܠܬܐ ܓܝܪ̈ܐ … ܬܠܬܐ ܫܡܗ̈ܐ","severity":"info","text":"A fivefold repetition of 'three' structures the passage, each describing a triadic action in the contest, reinforcing the theme of complete victory.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܓܘܣܛܐ","severity":"info","text":"The reference to 'Augustus' (the Roman emperor) likely alludes to the three generations of the Augustan dynasty, used here as a chronological marker for the temptation narrative.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܐܪܙ ܗܘ ܚܝܠܐ ܕܟܣܐ ܗܘܐ ܒܗ ܙܟܐ ܒܩܪܒܐ","severity":"info","text":"The 'mystery' hidden in Christ that is revealed after his death likely refers to the eucharistic or resurrection mystery, a theme developed in later Syriac liturgical commentary.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the strong man' (ܐܡܢ) is ambiguous: it may refer to Christ or to a generic ascetic figure; the reading taken follows the context of Christ's temptation.","The phrase 'three names' (ܬܠܬܐ ܫܡܗ̈ܐ) is not explicitly identified; it may refer to Christ's titles or to the three persons of the Trinity, but the text does not specify."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܗܵܕܼܵܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ ܕܩܸܐܪ̱ܣܵܐ ܕܲܥܒ݂ܲܕܼ ܥܲܡ ܣܵܛܵܢܵܐ\nܕܢܸܦܪܘܿܩ ܓܸܢܣܹܗ ܘܢܸܓܼܠܹܐ ܐ̄ܪܵܙܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܬܼܵܐ. :ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܟܲܣܝܼ̈ܢ ܗܘܲܝ̈ ܒܹܗ ܗܵܠܹܝܢ ܕܲܗܘܼ̈ܝ\nܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ ܘܚܹܝܠ ܐܝܼܬܼܘܬܼܵܐ ܕܠܵܐ ܡܸܬܿܕܲܪܟܿܐ܀ :ܒܩܸܐܪܣܵܐ ܕܲܥܒ݂ܲܕ ܓܠ݂ܐ ܬܲܪ̈ܬܲܝܗܘܿܢ ܒܚܹܝܠ ܗܵܘ̇ ܕܲܓܼܒ̣ܵܝܗܝ\nܘܫܲܪܲܪ ܐܸܢܘܿܢ ܒܝܲܕܼ ܙܵܟܘܼܬܼܵܐ ܕܲܙܟ̣ܵܐ ܠܒܼܝܼܫܵܐ. :ܒܚܹܝܠ ܗܵܘ̇ ܕܲܓܼܒܼܵܝܗܝ ܙܟܼܵܝܗܝ ܠܛܪܘܢܵܐ ܕܚܲܝܵܒ̣ ܐܢܫ̈ܐ\nܘܐܲܩܨܵܗ̇ ܛܵܒܼܵܐ ܠܗܵܝ̇ ܙܵܟܼܘܼܬܼܵܐ ܕܥܲܠ ܚܘܼܡܣܵܢܹܗ܀ :ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܚ̣ܣܲܢ ܠܥܝ̈ܕܐ ܕܚܲܫܲܝ̈ ܐ̄ܢܵܫ̈ܐ\nܟܲܕܼ ܢܲܩܝܼܦ ܠܹܗ ܗܵܘ̇ ܨܒܼܝܵܢܵܐ ܕܲܓܼܒ̣ܵܝܗܝ ܡ̣ܢ ܟܠ. :ܨܒܼܝܵܢ ܟܲܣܝܵܐ ܫܪܼܐ ܗ̄ܘ̣ܵܐ ܒܢܵܘܡܵܐ ܕܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ\nܘܣܵܥܲ݁ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ ܐܹܝܕܵܐ ܕܦܲܐܝܵܐ ܠܡܲܬܼܩܸܢ ܟܠܵܐ܀ :ܠܡܲܬܼܩܸܢ ܟܠܵܐ ܦܐܹܐ ܗ̄ܘ̣ܵܐ ܕܢܸܣܥܘܿܪ ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ\nܘܲܠܒܲܪܢܵܫܵܐ ܕܢܸܓܼܡܘܿܪ ܚܘܼܒܵܐ ܠܲܡܫܲܕܿܪܵܢܹܗ. :ܠܣܵܢܵܐܐ ܕܐܵܫ̈ܐ ܫܒܹܝܢ ܗ̄ܘ̣ܵܘ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܲܢܦ݂ܲܩ ܐ̄ܢܵܫܵܐ ܘܐܲܦܢܝܼ ܫܒܼܝܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܵܗܵܘ̈ܗܝ܀ :ܠܚܘܼܪܒܵܐ ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܕܢܸܣܥܘܿܪ ܓܸܢܣܹܗ ܪܵܚܹ̇ܡ ܓܸܢܣܲܢ\nܠܐܲܝܟܵܐ ܕܲܒܼܥܵܝܗܝ ܗܵܘ̇ ܫܲܒܵܝܵܐ ܕܲܫܒ̣ܵܐ ܠܓܸܢܣܹܗ. :ܫܒܼܝܼܬܼܵܐ ܕܐܢܵܫܵܐ ܦܲܪ݂ܲܩ ܒܲܪܢܵܫܵܐ ܡ̣ܢ ܡܵܪܘܕܲܐ\nܘܒܲܙܹܗ ܠܚܲܝܠܹܗ ܘܥܲܒܼܕܹܗ ܓܘܼܚܟܵܐ ܘܫܲܡܵܐ ܒܝܼܫܵܐ܀ :ܗܘ̤ܝܘܼ ܐ̄ܢܵܫܵܐ ܙܟܵܝ̣ܗܝ ܠܛܪܘܿܢܵܐ ܕܲܙܟ̣ܵܐ ܠܐܵܢܵܫܵܐ\nܘܲܒܼܙܵܟܼܘܼܬܹܗ ܐܲܪܝܼܡ ܐ̄ܢܵܫ̈ܐ ܘܡܲܟܸܟ ܕܲܝܘܹ̈ܐ. :ܠܕܲܝ̈ܘܹܐ ܡܲܟܸܿܟ ܒܩܸܐܪ̱ܣܵܐ ܕܥܒ݂ܲܕܼ ܥܲܡ ܪܹܫ ܕܲܝܘܹ̈ܐ\nܘܲܫܩ݂ܲܠ ܡܸܢܗܘܿܢ ܙܲܝܢܵܐ ܕܲܫܩ݂ܲܠܘ ܡ̣ܢ ܐܲܒܵܗ̈ܘܗܝ܀","english":"This is the reason for the contest which he made with Satan, to redeem his race and to reveal the mystery of the power of his essence. Mysteriously hidden in him were these things: the redemption of man and the power of his essence which is not perceived. In the contest which he made, he revealed both by the power of that chosen one, and he confirmed that he is victorious by the victory which conquered the evil one. By the power of that chosen one, he conquered the adversary of guilty men and he added the good to that victory over his violence. By violence he diminished the bonds of the pains of men, while that will of his chosen one pressed him from all sides. The hidden will was loosed in the depth of the chariot of his body, and the hand of the subduer was acting in it to subdue all. To subdue all, the hand of the subduer was acting to accomplish, and for man to complete the debt to his sender. To the limit of pains, man was captive from the beginning, and man went out and freed the captivity of the house of his fathers. To the destruction he went out to accomplish the redemption of his race, the lover of his race, to the place where that captor who captured his race desired. The captivity of man, the Son freed man from the rebel, and he plundered his power and made him a laughingstock and an evil shame. Man, by his victory, conquered the adversary who conquered man, and by his victory he raised men and lowered demons. He lowered demons in the contest which he made with the chief of demons, and he took from them the armor which they took from his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܬܼܵܐ","severity":"info","text":"The phrase 'mystery of the power of his essence' (ܐ̄ܪܵܙܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܬܼܵܐ) is a key theological term in Narsai, linking Christ's hidden divine nature (essence) with its manifestation in the temptation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܐܪ̱ܣܵܐ","severity":"info","text":"The term 'contest' (ܩܸܐܪ̱ܣܵܐ) evokes the athletic imagery common in Syriac ascetical literature, where Christ is portrayed as an athlete (athleta) contending with Satan, a motif Narsai develops from earlier Syriac tradition.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ ܕܢܸܓܼܡܘܿܪ ܚܘܼܒܵܐ","severity":"info","text":"The phrase 'man to complete the debt' (ܒܲܪܢܵܫܵܐ ܕܢܸܓܼܡܘܿܪ ܚܘܼܒܵܐ) echoes Pauline language of Christ's redemptive work (cf. Rom 5:12-19), where Christ repays the debt of Adam's fall, a theme central to Narsai's soteriology.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܸܐܪ̱ܣܵܐ ܕܲܥܒ݂ܲܕ","severity":"info","text":"The passage is structured as a series of parallel statements contrasting Christ's hidden will and its manifestation, culminating in the victory over demons; this chiastic pattern reinforces the theme of revelation through contest.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܲܝ̈ܘܹܐ","severity":"info","text":"Narsai's depiction of Christ lowering demons (ܕܲܝ̈ܘܹܐ) and taking their armor reflects a later Syriac tradition of Christ's temptation as a cosmic battle, influencing subsequent liturgical and homiletic works.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܚܘܼܒܵܐ ܠܲܡܫܲܕܿܪܵܢܹܗ' ('debt to his sender') is ambiguous: it may refer to Christ's debt to God the Father or to humanity's debt to Christ; the reading taken follows the soteriological context of redemption."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܥܲܪܛܸܠܵܐܝܼܬܼ ܐܲܩܝܼܡ ܐܸܢܘܿܢ ܠܣܵܢ̈ܐܹܐ ܕܓܸܢܣܹܗ\n:ܕܠܵܐ ܢܸܙܕܲܝܢܘܿܢ ܠܡܸܥܒܲܕܼ ܩܸܐܪܣܵܐ ܥܲܡ ܒܲܪܢܵܫܵܐ\n:ܩܸܐܪ̱ܣܵܐ ܪܲܒܿܐ ܥܒ݂ܲܕܼ ܒܲܪܢܵܫܵܐ ܥܲܡ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܘܲܬܼܗܲܪܘ ܟܸܢܫܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܒܚܹܝܠ ܙܵܟܘܬܹܗ܀ :ܚܹܝܠ ܙܵܟܼܘܼܬܹܗ ܚܙ̣ܵܘ ܚܲܙ̈ܝܹܐ ܕܐܲܬܼܠܹܝܛܘܼܬܼܵܐ\nܘܲܟܼܢ̣ܫܘ ܨܐܕܵܘܗܝ ܐܲܝܟ ܕܲܠܡܲܠܟܿܐ ܕܲܢܩܲܠܣܘܼܢܵܝܗܝ. :ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܓܕܠ̣ܘ ܩܲܪܸܒ̣ܘ ܠܹܗ ܠܐܲܬܼܠܹܝܛ ܐ̄ܢܵܫܵܐ\nܘܫܲܒܲܚܘ ܘܐܵܘܕܝܼܘ ܠܚܲܝܠܵܐ ܕܚܲܝܠܹܗ ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ܀ :ܠܟܼܠ ܚܲܫܹ̈ܐ ܙܟܼܵܐ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܒܗܵܝ̇ ܕܐܵܦ ܒܝܼܫܵܐ ܠܟܼܠܗܘܿܢ ܣܲܝܸܟܼܘ ܒܩܸܐܪ̈ܣܵܐ ܬܠܵܬܼܵܐ. :ܠܩܸܐܪ̈ܣܹܐ ܬܵܠܬܐ ܕܥܲܡ ܚܲܣܝܼܢܵܐ ܚܣ݂ܲܢ ܒܲܪ ܓܸܢܣܲܢ\nܘܡܲܟܼܕܹܗ ܠܣܵܢܐܵܐ ܕܡܫܲܬܼܩܲܠ ܗ̄ܘ̣ܵܐ ܥܲܠ ܫܲܪ̈ܒܼܵܬܼܵܐ܀ :ܗܘ̤ܝܘܼ ܕܡܲܟܿܟܹܗ ܠܗܵܘ̇ ܚܲܣܝܼܢܵܐ ܕܡܲܟܿܟܹܗ ܠܓܸܢܣܲܢ\nܗܘ̤ ܥܲܡ ܚܲܝܠܵܐ ܕܲܡܚܲܝܸܠ ܗ̄ܘ̣ܵܐ ܠܡܲܟܿܝܼܟܼܘܼܬܹܗ. ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܥܲܒܼܕܹܗ ܕܢܸܙܟܸܿܐ ܠܲܒܼܥܸܠܕܲܪܵܐ\nܟܲܕܼ ܒܵܪܘܿܝܵܐ ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܒܫܘܼܒܼܚܵܐ ܕܐܘܡܼܵܢܘܼܬܹܗ܀ :ܒܐܲܡܝܼܢܘܼܬܹܗ ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܟܲܣܝܵܐ ܐܲܡܝܼܢܵܐ ܐܲܡܝܼܢܵܐܝܼܬܼ\nܘܚܲܝܠܹܗ ܕܡܸܢܹܗ ܡܣܲܝܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐ̄ܢܵܫܵܐ ܕܡܸܢܲܢ. :ܐܢܵܫܵܐ ܕܡܸܢܲܢ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܥܲܡ ܣܵܛܵܢܵܐ\nܠܵܘ ܒܵܪܘܿܝܵܐ ܐܲܝܟ ܡܵܐ ܕܪܵܢܹܝ̇ܢ ܥܲܛ̈ܠܲܝ ܠܸܒܵܐ܀ :ܕܠܵܘ ܒܵܪܘܿܝܵܐ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ\nܘܣܵܗܕܝ̈ܢ ܕܥܲܡ ܒܲܪܢܵܫܵܐ ܥܒ݂ܲܕܼܘ ܬܲܟܼܬܘܼܫܵܐ.","english":"He set up the contest with the orders of his race in a naked manner, so that he would not be disturbed to make a contest with man. Man made a great contest with their orders, and the spiritual powers were amazed at the power of his victory. The spectators of the contest saw the power of his victory, and they acclaimed him as a king who is praised by them. They wove a crown of victory and presented it to the athlete, the man, and they praised and confessed the power of his might with a cry of \"Hail.\" The athlete of righteousness conquered all pains, for even the evil one confined all of them in the three contests. The three contests with the righteous one were lacking to the one of his race, and he humbled the order that was equal to the generations. He who humbles that righteous one who humbles his race, he is with the power that strengthens his humility. The power of the Creator made him victorious over the adversary, while the Creator was hidden in the glory of his humanity. In his humanity the humble one was hidden humbly, and his power from him was helping the man from him. The man from him was contending with Satan, not the Creator as the perverse of heart think. For it was not the Creator who was contending with the pains of the body, and the witnesses who made a contest with man.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܪܛܸܠܵܐܝܼܬ","severity":"info","text":"The Syriac adverb ܥܲܪܛܸܠܵܐܝܼܬ (ʿarṭīlāʾīt) means 'nakedly' or 'openly,' suggesting the contest is conducted without concealment or pretense, emphasizing Christ's direct engagement.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The Greek loanword ܐܲܬܼܠܹܝܛܵܐ (athlētā) means 'athlete' or 'contestant,' here applied to Christ as the spiritual athlete in the contest against Satan, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܸܐܪ̈ܣܹܐ ܬܵܠܬܐ","severity":"info","text":"The phrase 'three contests' (ܩܸܐܪ̈ܣܹܐ ܬܵܠܬܐ) alludes to the three temptations of Christ in the wilderness (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13), a foundational narrative for Narsai's homily.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ","severity":"info","text":"The cry 'Hail' (ܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ) reflects acclamatory language used in Syriac liturgical and victory contexts, echoing the Roman imperial acclamation 'Ave' and underscoring Christ's triumph.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܘ ܒܵܪܘܿܝܵܐ ܡܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ","severity":"caution","text":"The line 'it was not the Creator who was contending with the pains of the body' is a polemical clarification against those who might think Christ's divine nature suffered; Narsai insists the human nature alone contended, a point of Christological precision.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܸܐܪ̈ܣܹܐ ܬܵܠܬܐ","severity":"info","text":"The passage is structured around the three contests (temptations), with a chiastic emphasis on the athlete's victory and the spectators' acclamation, leading to a doctrinal conclusion distinguishing Christ's human and divine roles.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'orders of his race' (ܣܵܢ̈ܐܹܐ ܕܓܸܢܣܹܗ) is ambiguous: it may refer to angelic orders or to human ranks; the translation takes it as 'orders of his race' (i.e., human groups).","The identity of 'the witnesses' (ܣܵܗܕܝ̈ܢ) is unclear—possibly angelic beings or the Gospel evangelists; the text does not specify."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܫܹܐܕܹ̈ܐ ܣܵܗܕ̈ܝܼܢ ܥܲܡ ܡ̇ܢ ܐܲܩܪܸܒܼܘ ܩܪܵܒܼܵܐ ܒܚܘܼܪܒܵܐ\n:ܥܲܡ ܒܲܪܢܵܫܵܐ ܕܚܲܣܢܹܗ ܟܲܦܢܵܐ ܒܵܬܲܪ ܨܵܘܡܹܗ\n:ܟܲܦܢܹܗ ܒܵܬܲܪ ܨܵܘܡܹܗ ܕܐܲܪܒܿܥܝܼܢ ܝܵܘܡܝܼ̈ܢ\nܘܝܼܕܲܥ̣ ܣܵܢܐܵܐ ܕܟܲܦܢܹܗ ܣܵܗܸ̇ܕܼ ܥܲܠ ܐܢܵܫܘܼܬܹܗ. :ܪܘܼܟܵܒܼ ܦܲܓܼܪܵܐ ܚ̣ܙܵܐ ܕܐܸܬܼܪܲܦܝܼ ܒܚܲܣܝܼܪܘܼܬܼܵܐ\nܘܲܩܪܸܒܼ ܨܹܐܕܵܘܗܝ ܕܲܢܩܲܪܸܒܼ ܠܹܗ ܪܸܓܼܬܼ ܦܲܓܼܪܵܐ܀ :ܚܙ̣ܵܐ ܕܐܸܬܼܪܲܦܝܼ ܦܲܓܼܪܹܗ ܒܟܲܦܢܵܐ ܡܲܪܦܹܐ ܦܲܓܼܪܵܐ\nܘܲܣܒ݂ܲܪ ܕܲܟܼܒܲܪ ܡܨܹܐ ܡܲܛܥܹܐ ܠܹܗ ܒܪܸܓܲܬܼ ܠܲܚܡܵܐ. :ܪܸܓܲܬܼ ܠܲܚܡܵܐ ܡܥܝܼܪ ܗ̄ܘ̣ܵܐ ܒܲܦܓܼܪܹܗ ܕܐܸܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܒܵܗ̇ܘ ܐܸܣܟܿܝܡܵܐ ܕܐܲܛܥܝܼ ܠܐܕܵܡ ܒܪܸܓܲܬܼ ܦܲܓܼܪܵܐ܀ :ܚܵܒ̣ܘ ܨܢ̈ܥܵܬܹܗ ܘܲܛܠܸܩܘ ܦܘܼܪ̈ܣܵܘܗܝ ܘܐܵܘܦܝܼܘ ܢܸܟܼܠܵܘ̈ܗܝ\nܘܠܵܐ ܦܵܫܲܬ̤ ܠܹܗ ܕܘܼܟܿܬܼܵܐ ܕܫܵܦܝܵܐ ܡ̣ܢ ܚܵܘܵܒ̈ܬܐ. :ܟܠܹܗ ܒܟܼܠܹܗ ܚܵܒ̣ ܡܵܪܘܿܕܼܵܐ ܘܚܲܝܠ̈ܘܵܬܹܗ\nܘܟܼܠܹܗ ܒܟܼܠܹܗ ܙܟ̣ܵܐ ܒܲܪ ܐܵܕܼܵܡ ܘܙܲܟܿܝܼ ܠܓܸܢܣܹܗ܀ :ܚܲܝܵܒܼ ܡܸܟܹܿܝܠ ܓܸܢܣܹܗ ܕܐܵܕܼܵܡ ܠܡܸܦܪܲܥ ܫܘܼܒܼܚܵܐ\nܠܗܵܘ̇ ܕܐܲܪܝܼܡܹܗ ܠܓܸܢܣܹܗ ܕܐܵܕܼܵܡ ܒܝܲܕܼ ܒܲܪ ܓܸܢܣܹܗ܀","english":"The demons contended with man in the desert, with the man whose hunger was after his fast. His hunger after his fast of forty days, and the tempter knew that his hunger testified to his humanity. He saw that the body’s vessel was weakened by privation, and he approached him to offer him the desire of the body. He saw that his body was weakened by hunger; the body relaxes, and he thought that perhaps he could entice him with the desire for bread. The desire for bread was stirred in his body, that of the second Adam, in the same manner that he had enticed Adam with the desire of the body. They hid his snares and destroyed his traps and overturned his wiles, and no place was left for him that was free of ambushes. The rebel and his hosts were wholly vanquished, and the son of Adam wholly conquered and prevailed over his race. The guilty one of Adam’s race now owes praise to the one who raised up Adam’s race through a son of his race.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The demons' contest with the hungry man after his forty-day fast is presented as a direct parallel to the temptation of the first Adam, with the second Adam (Christ) overcoming bodily desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܓܲܬܼ ܠܲܚܡܵܐ","severity":"info","text":"The phrase 'desire for bread' (rǝggaṯ laḥmā) is a key term denoting physical appetite, echoing the temptation of the first Adam through bodily desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܬܼܪܹܝܢ","severity":"info","text":"The reference to the 'second Adam' (dǝtrayān) alludes to 1 Corinthians 15:45-47, where Christ is typologically contrasted with Adam, a common motif in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The forty-day fast of Christ in the desert is a standard narrative in Syriac tradition, drawing on Matthew 4:2 and Luke 4:2, and is here linked to the ascetic struggle against demonic temptation.","cites":[{"key":"ed:dsc-47","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/47"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the narrative with a chiastic structure: the demons' defeat is mirrored by the son of Adam's victory, and the guilty one owes praise to the one who raised his race.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final line, where the 'guilty one' (ḥayyāḇ) owes praise, reflects a liturgical or homiletic emphasis on Christ's redemptive role, typical of Narsai's poetic works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܓܸܢܣܹܗ (genseh) can mean 'race' or 'kind'; here it is taken as 'race' in the sense of humanity, consistent with the Adam typology."],"confidence":"high","notes":[]}]}