{"slug":"dsc-48","id":"syriac:dsc:dsc-48","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":"2026-11-15T05:27:48Z","cost_usd":0.014362},"source":{"registry_id":"syriac:dsc:dsc-48","work_id":"dsc-48","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/48"},"stats":{"passages":20,"english_words":6016,"coptic_letters":0,"source_letters":12555,"commentary_units":116,"commentary_kinds":8,"derived_notes":7,"ambiguities":43,"work_notes":4,"external_links":6,"timeline":6},"summary":{"work":"dsc-48","abstract":"Narsai's memrā on the temptation of Christ, composed for Epiphany or Lent in the late fifth century, presents a typological exegesis linking the first Adam's fall to Christ's redemptive victory. The Syriac text survives in East Syriac manuscripts and was recited in monasteries during Lent. Its poetic structure, lost in English translation, reflects Narsai's isosyllabic meter. The work influenced later Syriac commentators, including Isaac of Nineveh, and employs titles such as 'chief of the air' for Satan, echoing earlier Syriac tradition.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the East Syriac tradition, active in Nisibis and Edessa. This memrā was composed for the liturgical season of Epiphany or Lent, as indicated by internal references to the baptism and temptation sequence. The Syriac text survives in multiple manuscripts, chiefly from the East Syriac tradition, though the present edition relies on a single witness. The work was read in East Syriac monasteries during Lent, serving a catechetical purpose. Its exegesis of the temptation narrative, particularly the typology of Christ as the second Adam, reflects Pauline theology (1 Cor 15:45; Rom 5:12–21) and builds on earlier Syriac authors like Ephrem. The title 'chief of the air' for Satan appears in Syriac cosmological literature, distinguishing aerial from earthly and heavenly realms.","significance":"This memrā is a key witness to East Syriac liturgical and theological traditions, linking the temptation narrative to Lenten fasting and catechesis. Its typological interpretation of Christ as the second Adam influenced later Syriac mystics, notably Isaac of Nineveh. The work also preserves distinctive Syriac cosmological imagery, such as Satan as 'chief of the air,' and demonstrates Narsai's poetic and exegetical method.","timeline":[{"date":"Late 5th c.","event":"Narsai composes the memrā for Epiphany or Lent."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"6th–7th c.","event":"Manuscript transmission in East Syriac monasteries."},{"date":"7th c.","event":"Isaac of Nineveh echoes Narsai's typology."},{"date":"Medieval period","event":"Continued liturgical use during Lent."},{"date":"Modern","event":"English translation produced; Syriac edition based on single manuscript."}],"relations":[{"work":"Ephrem the Syrian","relation":"Influenced by Ephrem's use of 'chief of the air' and typological exegesis.","key":"","label":null,"url":null},{"work":"Isaac of Nineveh","relation":"Echoes Narsai's typology of Christ as the second Adam.","key":"","label":null,"url":null},{"work":"Pauline epistles (1 Cor 15:45; Rom 5:12–21)","relation":"Provides the typological framework of first and second Adam.","key":"","label":null,"url":null},{"work":"Genesis 2–3","relation":"Alludes to the creation and fall of Adam.","key":"","label":null,"url":null},{"work":"Gospel of Matthew (4:1–11) or Luke (4:1–13)","relation":"Narrative basis for the temptation of Christ.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition of the work."},{"key":"wikipedia:Temptation of Christ","label":"Temptation of Christ","url":"https://en.wikipedia.org/wiki/Temptation_of_Christ","reason":"Biblical narrative underlying the memrā."},{"key":"wikipedia:Isaac of Nineveh","label":"Isaac of Nineveh","url":"https://en.wikipedia.org/wiki/Isaac_the_Syrian","reason":"Later Syriac author influenced by Narsai."},{"key":"wikipedia:Epiphany (holiday)","label":"Epiphany (holiday)","url":"https://en.wikipedia.org/wiki/Epiphany_%28holiday%29","reason":"Possible liturgical season for composition."},{"key":"wikipedia:Lent","label":"Lent","url":"https://en.wikipedia.org/wiki/Lent","reason":"Season during which the memrā was recited."}],"cautions":["The dating of the memrā to the late fifth century rests on internal references and Narsai's known period of activity; no external evidence confirms a precise year.","The present edition is based on a single manuscript witness; variant readings from other codices are not collated, so the textual tradition may be incomplete.","The English translation does not preserve the isosyllabic meter of the original Syriac, obscuring poetic structure and rhetorical patterns.","The double numbering in the heading (Homily 17 and homily for the Sixteenth Sunday) may reflect a liturgical cycle or a scribal addition; the text may be composite."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000531,"generated":"2026-11-15T03:20:30Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/48"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8550"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-48","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":116,"english_words":6016,"source_letters":18389,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) composed this memrā for the liturgical season of Epiphany or Lent. The dating rests on internal references to the baptism and temptation sequence and on Narsai’s known period of activity in Nisibis and Edessa.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, chiefly from the East Syriac tradition. The present edition is based on a single manuscript witness; variant readings from other codices are not collated here.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in East Syriac monasteries during the fast of Lent. Its exegesis of the temptation narrative influenced later Syriac commentators, including Isaac of Nineveh, who echoes Narsai’s typology of Christ as the second Adam.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided for annotation is a modern rendering; it does not preserve the isosyllabic meter of the original Syriac. Readers should consult the Syriac text for poetic structure and rhetorical patterns.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-48":{"label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܕܪ̈ܵܘܗܝ ܕܡܵܪܲܢ\nܡܐܡܪܐ: ܝܙ܀ ܥܲܠ ܕܪ̈ܵܘܗܝ ܕܡܵܪܲܢ܀ ܬܘܼܒܼ ܐ̄ܚܪܹܢܵܐ ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ:\nܡܸܐܡܪܵܐ ܕܲܫܒܲܬܲܥܣܲܪ ܕܥܲܠ ܕܪ̈ܘܗܝ ܕܡܵܪܢ܀ ܘܡܸܬܼܐ̱ܡܲܪ ܒܨܵܘܡܵܐ܀ ܬܘܼܒܼ ܐ̄ܚܪܹܢܵܐ ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ\nܡܸܐܡܪܵܐ ܕܲܫܒܲܬܲܥܣܲܪ\nܕܥܲܠ ܕܪ̈ܘܗܝ ܕܡܵܪܢ܀ ܘܡܸܬܼܐ̱ܡܲܪ ܒܨܵܘܡܵܐ܀ :ܐܵܕܲܡ ܨܲܠܡܵܐ ܡܲܠܵܠܵܐ\nܕܪܲܟܒܹܗ ܩܵܠܵܐ ܡ̣ܢ ܥܲܦܪܐ. :ܐܝܼܩܵܪܵܐ ܕܫܝܛܘܼܬܼ ܡܸܕܪܹܗ\nܛܢܵܢܵܐ ܐܲܪܡܝܼ ܠܪ̈ܘܼܚܵܢܹܐ. :ܒܢ̈ܬܼ ܩ̈ܠܐ ܕܐܸܬܼܡܲ̈ܠܲܠܝ ܗ̣̄ܘܲܝ̈\nܥܲܠ ܬܘܼܩܵܢܹܗ ܕܡܵܝܘܿܬܼܵܐ. :ܒܢܘܼܪܵܐ ܕܲܚܣܵܡܵܐ ܫܓܼܪ̈ܝܗܝ\nܠܣܵܛܵܢܵܐ ܪܹܫܵܐ ܕܐܵܐܲܪ. :ܒܛܝܼܠܘܼܬܼܵܐ ܕܥܲܠ ܬܘܼܩܵܢܹܗ\nܕܠܲܚܬܹܗ ܠܣܵܢܐܵܐ ܒܲܚܣܵܡܵܐ. :ܫܸܡ ܨܲܠܡܵܐ ܨܲܠܡܵܐ ܕܐܸܬܼܝܲܩܲܪ ܒܹܗ\nܓܲܪܓܹܗ ܕܢܸܥܒܸܿܕ ܬܲܟܼܬܘܼܫܵܐ. :ܡܲܢ̣ܘ ܠܲܡ ܗܵܢܵܐ ܫܝܼܛܵܐ\nܕܲܟܼܝܵܢܹܗ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܗ̄ܘ̣. :ܕܡܼܬܼܡܲܠܲܟ ܥܲܠ ܬܘܼܩܵܢܹܗ\nܘܟܸܢ ܡܲܝܬܹܗ ܠܹܗ ܠܲܗܘܵܝܵܐ. :ܘܲܕܼܪܲܒܐ ܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ\nܘܪܡܵܐ ܡ̣ܢ ܟܠ ܕܥܒܝܕ ܗ̄ܘ̣. :ܕܨܲܠܡܵܐ ܗ̄ܘ̣ ܕܝܼܠܹܗ ܩ̇ܪܐ ܠܗ\nܠܡܵܐܢܵܐ ܕܲܓܼܒܼܝܼܠ ܡ̣ܢ ܡܸܕܼܪܵܐ. :ܕܠܚܬܼܗ ܡܸܪܬܹܗ ܠܚܲܣܵܡܵܐ\nܘܛܲܝܸܒܼ ܢܲܦ̣ܫܹܗ ܠܬܲܟܼܬܘܼܫܵܐ. :ܘܲܠܒܸܫ ܙܲܝܢܵܐ ܕܨܢ̈ܥܬܿܐ\nܕܢܲܩܪܸܒܼ ܥܲܡܹܗ ܕܲܦܫܝܼܛܵܐ. :ܒܥܘܼܬܵܕܼ ܢܸܟܼܠܹܗ ܚܵܐ̇ܪ ܗ̄ܘ̣ܵܐ\nܒܵܪܘܿܝܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ. ܘܝܲܗܵܒ̣ ܠܹܗ ܐܲܬܼܪܵܐ ܕܢܸܬܼܟܲܬܹܿܫ\nܥܲܡ ܨܲܠܡܹܗ ܠܒܼܘܼܚܪܢ ܢܲܦ̣ܫܹܗ. :ܚܵܒܼ ܨܲܠܡܹܗ ܕܦܓܼܢܝܐ\nܡ̣ܢ ܨܢܵܥܵܢܹܗ ܕܲܢܟܼܝܼܠܵܐ. :ܘܕܲܕܼܢܹܗ ܒܢܝܼܪܵܐ ܕܲܚܛܝܼܬܼܵܐ\nܘܫܲܥܒܸܿܕܼ ܡܵܘܬܐ ܚܹܐܪܘܼܬܹܗ. :ܗܘ̤ܵܬܼ ܠܹܗ ܡܲܦܵܘܼܠܬܼܵܐ\nܪܲܒܿܐ ܚܸܕܡܲܬܼ ܫܲܒܼܪܘܼܬܹܗ. :ܘܗܦܟ ܩܛܪܓܼ ܨܸܒܝܢܗ\nܕܟܲܕܼ ܫܲܪܝܵܐ ܗ̄ܘ̣ ܫܲܥܒܸܿܕܼ ܢܲܦ̣ܢܹܗ.","english":"On the Temptation of Our Lord\nHomily 17. On the Temptation of Our Lord. Another of his own, as it were his own.\nHomily of the Sixteenth Sunday on the Temptation of Our Lord. And it is recited in Lent. Another of his own, as it were his own.\nHomily of the Sixteenth Sunday\non the Temptation of Our Lord. And it is recited in Lent.\n\nAdam, a speaking image,\nwhose voice rode from the dust.\nThe honor of folly again\ncast the spirits into error.\nBy the sounds that were spoken\nconcerning the nature of the mortal.\nBy the fire of envy he incited\nSatan, the chief of the air.\nBy the vanity over his nature\nhe brought his jaw to the envious one.\nThe name \"image,\" the image that was honored in him,\nhis throat that he might make a contest.\nHe did not know this fool,\nthat his honor was from the Living One.\nWho ruled over his nature\nand brought him into being.\nAnd the rod that cannot be touched\nand cast from all that was made.\nFor it was the image that called to him\nto the water that was created from the element.\nHis jaw gave pleasure to the envious one\nand he offered himself for the contest.\nAnd he put on the armor of contests\nthat he might fight with the simple one.\nIn the preparation of his whole self he would look\nat the Creator from the beginning.\nAnd he gave him a place to contend\nwith his image for the sake of his own self.\nHe hid his image of clay\nfrom the strength of the mighty one.\nAnd he placed his hand in the pit of sin\nand enslaved his freedom to death.\nThere was for him a great fall\nthe service of his youth.\nAnd he turned the bridle of his will\nwhen he began to enslave his own self.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ: ܝܙ","severity":"info","text":"The heading identifies this as Homily 17 (ܝܙ = 17) and also as the homily for the Sixteenth Sunday, recited in Lent. The double numbering may reflect a liturgical cycle or a scribal addition.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The Syriac term ṣalmā (image) is used repeatedly, echoing the biblical language of Gen 1:26-27 (man as image of God). Narsai contrasts the honored image of Adam with its corruption by Satan.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܲܡ ܨܲܠܡܵܐ ܡܲܠܵܠܵܐ","severity":"info","text":"The opening line 'Adam, a speaking image' alludes to the creation of Adam in Gen 2:7 and the gift of speech, but also to the fall narrative. The phrase 'voice rode from the dust' recalls Gen 2:19 (formation from dust).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܛܵܢܵܐ ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"Satan is called 'chief of the air' (rēšā d-āʾar), a title found in Syriac literature (e.g., Ephrem) that reflects a cosmological hierarchy where Satan rules the aerial realm, distinct from the earthly or heavenly spheres.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܪ̈ܵܘܗܝ ܕܡܵܪܲܢ","severity":"info","text":"This homily on the temptation of Christ (On the Temptation of Our Lord) is part of Narsai's liturgical cycle for Lent, specifically the Sixteenth Sunday. It was recited during the fasting period, reflecting its catechetical and penitential use.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܘܼܒܼ ܐ̄ܚܪܹܢܵܐ ܕܝܼܠܹܗ ܟܲܕܼ ܕܝܼܠܹܗ","severity":"caution","text":"The repeated phrase 'Another of his own, as it were his own' is ambiguous: it may indicate a duplicate or alternative version of the homily, or a scribal note about authorship. The text may be composite.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading's double numbering (Homily 17 vs. Sixteenth Sunday) and the repeated phrase 'Another of his own' suggest possible textual duplication or liturgical reassignment.","The phrase 'the rod that cannot be touched' (ܘܲܕܼܪܲܒܐ ܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ) is obscure; it may refer to a divine attribute or a metaphor for the Creator's power."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܠܕܝܼܢܵܐ ܥܲܠ̣ ܥܲܡ ܚܹܐܪܘܼܬܹܗ\nܘܩܛܪܓܼ ܘܐܟܿܣ ܚܘܫܒܘ̈ܗܝ. :ܕܐܠܘ ܥܲܙܝܼ ܒܐܓܘܢܐ\nܟܠܝܼܠܵܐ ܕܫܘܼܒܼܚܵܐ ܢܣܸ̇ܒ ܗ̄ܘ̣ܵܐ. :ܡܠܹܐ ܙܲܒܼܢܵܐ ܚ̣ܒܼ ܡ̇ܝܘܬܼܵܐ\nܘܩܲܠܝܼܠ ܐܲܡܠܸܟ ܡܵܪܘܿܕܼܵܐ. ܘܲܗܘ̤ܵܬܼ ܥܸܠܲܬܼ ܣܲܟܼܠܘܼܬܼܵܐ\nܝܘܼܠܦܵܢܵܐ ܠܲܕܼ ܒܵܬܲܪܟܸܢ. :ܣܓ̇ܝ ܚܲܟܡܬ̤ ܡܦܘܼܠܬܐ\nܕܪܫ̣ ܛܘܫܡܢ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ. :ܕܒܲܚܛܝܼܬܼܵܐ ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ\nܕܢܼܗܘܘܿܢ ܣܢ̈ܐܐ ܠܚܛܝܼܬܐ. :ܠܝܘܼܬܼܪܵܢ ܥܒܕܗ̇ ܒܪܘܝܐ\nܠܣܲܟܼܠܘܼܬܹܗ ܕܪܲܫ̣ ܫܪ̈ܒܬܢ. :ܕܓܠ̣ܐ ܒܗ̇ ܥܲܠ ܚܐܪܘܬܢ\nܕܠܵܐ ܢܸܬܼܥܲܕܲܠ ܒܓܼܒܝܠܬܢ. :ܝܕ̇ܥ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܬܘܼܩܵܢܲܢ\nܕܗܵܕܹܐ ܥܵܕܼܪܵܐ ܠܲܟܼܝܵܢܲܢ. :ܕܡܵܐ ܕܚܒ̣ ܒܨܝܢ ܚܐܪܘܬܗ\nܢܸܫܐܲܠ ܡܸܢܹܗ ܙܵܟܼܘܼܬܼܵܐ. :ܘܟܲܕܼ ܕܝܼܠܹܗ ܗܝ̤ ܙܵܟܼܘܼܬܼܵܐ\nܝܹܿܗܒܵܗ̇ ܠܫܘܼܠܛܵܢ ܚܹܐܪܘܼܬܹܗ. :ܕܢܹܐܠܲܦ ܕܲܟܼܡܵܐ ܡܲܚܸܒܼ ܠܹܗ\nܠܲܟܼܝܵܢܲܢ ܡܸܛܠ ܨܲܠܡܹܗ\n:ܒܝܲܕܼ ܚܹܐܪܘܼܬܼܢ ܚܲܟܸܿܡ ܠܲܢ\nܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܬܼܘܼܩܵܢܲܢ. :ܘܡܸܢܹܗ ܕܲܟܼܝܵܢܲܢ ܝܲܗܒ̣ ܠܲܢ\nܦܵܪܘܿܩܵܐ ܒܫܘܠܲܡ ܙܲܒܼܢܹ̈ܐ. :ܒܬܼܘܼܩܵܢ ܐܵܕܼܵܡ ܩܲܕܼܡܵܝܵܐ\nܩܪܢ ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܕܨܲܠܡܵܐ. :ܘܒܲܕܼܒܼܝܼܠܹܗ ܕܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܫܲܪܪܹܗ ܠܲܫܡܵܐ ܒܥܒܕܐ. :ܡܸܢܹܗ ܕܲܟܼܝܵܢܲܢ ܪܲܟܸܿܒܼ\nܨܲܠܡܵܐ ܕܕܼܵܡ̇ܐ ܠܩܲܕܼܡܵܝܵܐ. :ܕܲܢܚܵܘܹܐ ܕܠܵܐ ܡܲܣܠܹܗ ܠܹܗ\n:ܠܟܼܝܵܢܲܢ ܡܸܛܠ ܕܲܚܛ̣ܐ\n:ܒܠܘܼܚܵܡܵܐ ܫܕܵܝܗܝ ܠܟܝܢܢ\nܠܐܟܣܘܪܝܐ ܕܚܛܝܼܬܼܵܐ. ܘܲܒܼܪ̈ܚܡܹܐ ܚܵܢܹܗ ܠܓܸܢܣܲܢ: ܒܝܲܕܼ ܡܸܨܥܵܝܵܐ ܒܲܪ ܓܸܢܣܲܢ. :ܠܵܐ ܫܠ݂ܲܚ ܨܐܕܝܢ ܪ̈ܘܚܵܢܹܐ\nܕܢܲܦܢܘܼܢܲܢ ܨܝܕܼ ܝܲܕܼܥܬܹܗ. :ܗܘ̤ ܫܲܝܸܢ ܠܲܢ ܥܲܡ ܝܵܬܹܗ\nܒܡܸܨܥܵܝܘܼܵܬܐ ܕܪܹܫܝܼܬܲܢ. :ܠܫܘܼܪܵܪܵܐ ܕܲܫܡܵܐ ܕܨܲܠܡܵܐ\nܕܝܩܪܢ ܒܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ.","english":"He knew concerning the freedom of the people, and he bound and imprisoned his thoughts. For if he had gone out in the crown, he would have received a crown of glory. He filled the vessel of poison, and the rebel deliberated briefly. And the cause of folly became a teaching for us afterwards. Much wisdom was in the temptation, which he set in order for the sons of his race. For by sin he established a covenant, which became a sign for sinners. He did more than the Creator for the folly of the rebellious one. For he revealed in it concerning the freedom that is not constrained by creation. He knew before the times that this would help us. For what he gave in the smallness of his freedom, he asked from it victory. And when the victory was his, he gave it to the authority of his freedom. So that he might learn how much he loves us because of his image. Through our freedom he made us wise from the beginning of our times. And from us he gave us a Savior at the end of the vessels. In the times of the first Adam, he called by the name of the image that is asked. And in the likeness of the second Adam, he confirmed the name in deed. From us he mounted the image that resembles the first. So that he might show that he does not reject us because of sin. With a struggle he cast down the people to the excess of sin. And with mercy he sinned against our race through the mediator, the son of our race. He did not send hunting spirits to hunt our knowledge. He himself taught us with his sign through the mediators of our beginning. For the confirmation of the name of the image that is honored in it from the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܹܗ","severity":"info","text":"The Syriac term ḥērūṯeh (freedom) is a key theological concept in Narsai's anthropology, denoting the free will granted to humanity, which is central to the homily's argument about temptation and redemption.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܩܲܕܼܡܵܝܵܐ ... ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The passage contrasts the 'first Adam' and the 'second Adam,' a Pauline typology (cf. 1 Cor 15:45, Rom 5:12–21) that Narsai uses to link the fall of the first Adam with the redemptive work of Christ, the second Adam.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܘܼܚܵܡܵܐ ܫܕܵܝܗܝ ܠܟܝܢܢ","severity":"info","text":"The phrase 'with a struggle he cast down the people' reflects Narsai's emphasis on the active role of human free will in sin, a theme common in Syriac ascetical theology, particularly in the context of the temptation narrative.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܢܹܗ ܕܲܟܼܝܵܢܲܢ ܝܲܗܒ̣ ܠܲܢ ܦܵܪܘܿܩܵܐ","severity":"info","text":"The passage moves from a discussion of Adam's freedom and sin to the promise of a Savior from 'us' (humanity), establishing a chiastic structure that contrasts the first Adam's failure with the second Adam's redemption.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܩܛܪܓܼ ܘܐܟܿܣ ܚܘܫܒܘ̈ܗܝ","severity":"caution","text":"The Syriac phrase 'qṭarg w-akkes ḥūšbaw(hy)' is ambiguous: it may mean 'he bound and imprisoned his thoughts' (as in the English draft) or 'he bound and suppressed his thoughts,' with the second verb possibly a variant of 'akkes' (to press down). The reading affects the interpretation of the subject's agency.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the subject in the opening lines is unclear: 'He knew concerning the freedom of the people' could refer to Adam, Christ, or God, though the context of the temptation narrative suggests Christ. The Syriac 'ܠܕܝܼܢܵܐ' (to the people) is also ambiguous, possibly meaning 'to the people' or 'to the people's freedom.'","The phrase 'ܘܩܛܪܓܼ ܘܐܟܿܣ ܚܘܫܒܘ̈ܗܝ' (and he bound and imprisoned his thoughts) is textually uncertain; the second verb may be a scribal error or a rare form, and its precise meaning is debated."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܨܵܪ ܨܲܠܡܵܐ ܒܓܼܘ ܗܕܡ̈ܐ\nܘܲܥܡ݂ܲܪ ܒܹܗ ܨܠܸܡ ܐܝܼܬܼܘܼܬܹ[...]\nܠܵܐ ܨܵܪܹܗ ܡ̣ܢ ܣܡܡܢܹ̈ܐ. ܕܡܸܬܼܡܕܹܝܢ ܒܙܪܥ ܐܢܫܐ. ܒܚܝܠ ܪܘܚܐ ܪܟܸܿܒܼ ܥܒܕܗ. ܡܸܢܹܗ ܕܡܕܪܐ ܐܢܫܝܐ. :ܪܟܒ ܦܓܪܐ ܒܚܝܠ ܦܲܓܼܪ̈ܐ\nܘܢܦ̣ܚ ܢܲܦ݂ܫܵܐ ܒܚܝܹܠ ܪܘܼܚܵܐ. :ܘܓܲܡܪܹܗ ܒܟܼܠܗܹܝܢ ܕܲܟܼܝܵܢܵܐ\nܒܒܛܢܐ ܘܝܠܕܐ ܩܬܲܪܒܿܝܼܬܼܵܐ. :ܢܣܝܗ ܒܚܫ̈ܐ ܘܚܫܘܼܫ̈ܐ\nܒܟܲܦܢܵܐ ܘܨܲܗܝܵܐ ܐܲܝܟ ܟܠܢܫ. :ܘܛܲܝܒܹܗ ܕܢܸܥܒܸܿܕܼ ܬܲܟܼܬܼܘܼܫܵܐ\nܥܲܡ ܚܲܣܝܼܢܵܐ ܚܠܵܦ ܓܸܢܣܹܗ. :ܒܟܼܠܗܹܝܢ ܕܐܵܕܼܵܡ ܐܸܫܬܵܘܬܦ\nܒܕܡܘܼܬܼ ܐܕܼܡ ܩܲܕܡܵܝܵܐ. :ܚܛܝܼܬܼܵܐ ܒܠܚܘܿܕ ܠܵܐ ܫܚܡܲܫ\nܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܐܸܬܼܢܲܨܲܚ. :ܩ̈ܠܐ ܚܕܬ̈ܐ ܕܐܸܬܼ ܡܲܠܲܠ\nܒܒܲܛܢܹܗ ܘܝܲܠܕܹܗ ܘܥܡܕܡ. :ܫܲܓܼܫܘܼܗܝ ܣܲܓܝܼ ܠܝܣܵܡܵܐ\nܘܙܵܥ̣ܘ ܣܸܕܼܪܹ̈ܐ ܕܚܝܠܘ̈ܬܗ. :ܒܐܲܝܼܩܵܪ ܬܘܼܩܢܗ ܕܐܵܒܼܵܡ\nܚܣ݂ܲܡ ܒܐܵܕܼܵܡ ܘܐܲܩܪܸܒܼ. :ܘܒܲܫܒܼܚ̈ܬܹܗ ܕܒܲܪ ܐܕܹܡ\nܐܸܬܼܡܪܡܪܡ ܘܣܥ̣ܪ ܙܲܝܢܹܗ. :ܩܵܠ ܓܲܒܼܪ ܝܼܐܝܹܠ ܐܲܥܝܼܩܹܗ\nܟܲܕܼ ܡܠܸܠ ܥܲܡ ܝܠܕܬܗ. :ܕܥܬܹܝܕܼܵܐ ܬܩܒܠ ܒܛܢܐ\nܒܙܢܵܐ ܚܕܬܼܐ ܕܠܵܐ ܙܲܪܥܐ. :ܣܝܒܿܪ̈ܬܼܐ ܕܐܲܟܼܪܸܙܘ ܒܐܪܥܐ\nܪ̈ܘܼܚܵܢܹܐ ܒܝܘܿܡ ܡܵܘܠܵܕܹܗ. :ܒܲܕܼܡܘܼܬܼ ܓܹܐܪܹ̈ܐ ܐܸܬܼܩܲܒܲܥܘܼ\n:ܒܟܼܠܹܗ ܚܲܝܠܹܗ ܕܡܲܫܪܝܼܬܹܗ\n:ܫܡ̣ܥ ܬܘܼܒܼ ܩܵܠܵܐ ܕܲܒܼܚܘܼܪܒܿܐ\nܕܗܵܐ ܐܡܪܐ ܡܕܲܟܿܐ ܡܘܼܡܹ̈ܐ. :ܘܛܲܝܸܒܼ ܢܲܦ̣ܫܹܗ ܠܬܲܟܼܬܼܘܼܫܵܐ\nܕܠܵܐ ܢܸܙܕܲܕܼܩܘܼܢ ܚ̈ܛܵܝܹܐ. :ܒܪܬܼ ܩܵܠܹܗ ܕܐܲܒܼܐ ܕܠܚܬܹܗ\n:ܛܵܒܼ ܡ̣ܢ ܩ̈ܠܐ ܩܕܼܡ̈ܝܐ\n:ܕܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ ܕܗܵܢ̇ܘ ܚܲܒܿܝܼܒܼܝ\nܘܲܒܼܪܵܐ ܕܓܼܡ̇ܪ ܨܒܼܝܢܹܗ. :ܚܕܬܝܢ ܗ̄ܘ̣ܵܘ ܩ̈ܵܠܹܐ ܕܡܲܠܸܠܘ\nܟܵܪ̈ܘܵܙܘܗܝ ܥܲܠ ܓܸܠܝܵܢܹ̈ܐ. :ܘܡܥܠܝ̈ܢ ܗܼ̄ܘ̣̈ܝ ܡ̣ܢ ܐܢܫ̈ܐ\nܢܫܝܘ̈ܬܐ ܕܥܲܠ ܕܢܚܹܗ.","english":"He formed an image within the members, and the image of his essence dwelt in him. He did not form it from the elements, which are mixed with the seed of man. By the power of the spirit he mounted his servant, from the human race. He mounted the body by the power of the corporeal, and he breathed the soul by the power of the spirit. And he completed him in all purity, in the womb and in birth, in a natural manner. He clothed him in pains and sufferings, in hunger and thirst like every man. And he prepared him to make a contest with the righteous one on behalf of his race. In all that Adam shared, in the likeness of the first Adam, only sin did not serve him, because he was strengthened by the power of the spirit. New voices spoke in his womb, in his birth, and in his baptism. They greatly disturbed his peace, and the ranks of his powers were shaken. In the honor of the dignity of the father, he sealed in Adam and offered. And by the praises of the son of Adam, he was exalted and performed his deed. The voice of the man Joel distressed him when he spoke with his mother, that she would receive a womb in a new creation without seed. The tidings that were proclaimed in the land by the spirits on the day of his birth, in the likeness of heralds, were established. In all the power of his encampment, he heard again the voice in the wilderness, that behold, the pure one speaks of blemishes. And he prepared himself for the contest, that sinners might not be justified. The voice of the father of his hour was better than the previous voices, which proclaimed that this one is my beloved, and the son who completes my will. The voices that spoke were renewed, his heralds concerning revelations. And the mysteries upon his face were more excellent than those of men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The Syriac ܨܲܠܡܵܐ (ṣalmā) means 'image' or 'form,' here referring to the body of Christ as a created image within the womb, echoing the concept of the divine image in humanity.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܼܐܝܹܠ","severity":"info","text":"The reference to 'the voice of the man Joel' alludes to the prophet Joel, likely Joel 2:28-29 (LXX) or a related tradition, where a prophecy of a new creation without seed is mentioned, connecting to Christ's birth.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܛܢܐ ܘܝܠܕܐ ܩܬܲܪܒܿܝܼܬܼܵܐ","severity":"info","text":"The phrase 'in a natural manner' (ܩܬܲܪܒܿܝܼܬܼܵܐ) emphasizes Christ's full humanity, a key theme in Narsai's anti- docetic polemic, asserting that Christ experienced normal human birth and suffering.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܕܡܘܼܬܼ ܐܕܼܡ ܩܲܕܡܵܝܵܐ","severity":"info","text":"The parallel between Christ and the 'first Adam' is a standard typology in Syriac tradition, contrasting Adam's sin with Christ's sinlessness, as seen in the phrase 'only sin did not serve him.'","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩ̈ܠܐ ܚܕܬ̈ܐ","severity":"info","text":"The 'new voices' (ܩ̈ܠܐ ܚܕܬ̈ܐ) structure the passage as a series of announcements from Christ's womb, birth, and baptism, leading to the contest with Satan, marking a progression in the narrative.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܥܡ݂ܲܪ ܒܹܗ ܨܠܸܡ ܐܝܼܬܼܘܼܬܹ[...]","severity":"caution","text":"The Syriac text is partially corrupt at ܐܝܼܬܼܘܼܬܹ[...], likely ܐܝܼܬܼܘܼܬܹܗ (īṯūṯēh, 'his essence'), but the lacuna makes the exact reading uncertain; the translation 'image of his essence' is a plausible reconstruction.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'image of his essence' (ܨܠܸܡ ܐܝܼܬܼܘܼܬܹ[...]) is uncertain due to a lacuna; the reading assumes ܐܝܼܬܼܘܼܬܹܗ, but other possibilities (e.g., ܐܝܼܬܼܘܼܬܵܐ, 'essence') cannot be excluded.","The identity of 'the voice of the father of his hour' is ambiguous; it may refer to God the Father or a prophetic voice, but the text does not specify."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":":ܗܵܠܹܝܢ ܙܲܩܬܼܘܼܗܝ ܠܲܢܟܼܝܼܠܵܐ\nܘܐܲܙܝܼܠܘܼܗܝ ܛܒ̈ܐ ܚܲܕܬ̈ܐ. :ܘܫܲܪܝܼ ܝܼ̇ܩܸܕܼ ܒܲܚܣܵܡܵܐ\nܛܵܒܼ ܡ̣ܢ ܙܲܒܼܢܵܐ ܩܲܕܼܡܵܝܵܐ. :ܝܲܨܪܹܗ ܒܹܗ ܡܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ\nܥܲܠ ܗܵܠܹܝܢ ܕܐܼܬܼܡ̈ܲܠܲܠܝ ܗ̄ܘ̣̈ܝ. :ܕܡܐ ܕܚ̣ܙܵܐ ܦܓܼܪܐ ܕܐܢܫܵܐ\nܫܡ̣ܥ ܡ̈ܠܐ ܕܪ̈ܡܵܢ ܡܸܢܹܗ. :ܡܢ̣ܘ ܟܲܝ ܗܵܢܵܐ ܫܝܼܛܵܐ\nܡܵܝܘܿܬܼܵܐ ܡܥܲܛܸܦ ܚܲܫܹ̈ܐ. :ܕܡܫܲܓܢܝܼܢ ܩ̈ܠܐ ܕܲܥܠܵܘܗܝ\nܘܠܵܐ ܕܡ̇ܝܢ ܠܟܢ̈ܬܗ. :ܟܝܵܢܵܐ ܡܸܢܹܗ ܕܟܼܝܵܢܵܐ\n:ܡܲܦܪܹܐ ܒܥܸܠܲܬܼ ܙܘܼܘܵܓܹܿܐ\n:ܘܠܹܗ ܙܪܥܹܗ ܩܠܐ ܒܟܲܪܣܵܐ\nܠܒܲܪ ܡ̣ܢ ܙܲܪܥܵܐ ܐܢܵܫܵܝܵܐ. :ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܕܲܒܼܪܘܼܬܼܵܐ\nܩܪ̣ܐ ܐܢܘܢ ܠܒܢܝ̈ ܓܸܢܣܹܗ. :ܘܒܲܫܡܵܐ ܕܲܒܼܪܘܼܬܼܐ ܕܝܠܗ\nܐܵܝܣܸܦ ܘܲܩ̣ܪܵܝܗܝ ܚܲܒܿܝܼܒܼܵܐ. :ܝܲܗ̣ܒܼ ܛܲܝܒܲܘܼܬܼܵܐ ܠܲܕܼܠܝܼ̈ܠܹܐ\nܘܙܒܼܢܐ ܩܘܝܬ̤ ܨܐܕܝܗܘܢ. :ܘܗܵܢܵܐ ܩܲܒܿܠܵܗ̇ ܠܡܵܘܗܲܒܼܬܼܵܐ\nܒܫܘܼܘܕܵܝܵܐ ܕܠܐ ܡܸܬܼܢܲܣܒܵܐ. :ܐܢܵܫܵܐ ܗ̄ܘ̣ ܕܝܼܠܝܼܕܼ ܡ̣ܢ ܐܢܵܫܵܐ\n:ܘܕܼܡ̇ܐ ܠܐܢܵܫܵܐ ܒܟܼܠ ܐܝܼܬܼܘܗܝ\nܟܡܵܐ ܐܸܢ ܥܸܠܲܝ ܬܘܼܩܵܢܹܗ. :ܘܠܵܐ ܙܵܕܲܩ̇ ܠܝܼ ܕܐܸܬܼܪܦܐ\nܡ̣ܢ ܫܘܼܚܠܵܦ ܩܵܠܹ̈ܐ ܕܥܠܘܗܝ. :ܒܙܲܝܢܵܐ ܕܪܓܬ̣ ܡܹܐܟܼܘܼܠܬܐ\nܙܵܕܡ ܠܝܼ ܕܐܲܩܪܸܒܼ ܥܲܡܹܗ. :ܕܡܦܣ ܐ̄ܢܵܐ ܒܹܗ ܒܲܟܼܝܵܢܹܗ\nܩܐܸܣܝܼܪ ܗ̄ܘ̣ ܒܪ̈ܓܼܝܼܓܼܬܐ. :ܒܗܠܝܢ ܡܸ̈ܠܟܐ ܡܒܲܝܵܐ ܗܘ̣ܵܐ\nܣܢܐܐ ܠܟܲܪܝܘܼܬܼ ܪܸܥܝܵܢܹܗ. :ܟܲܕܼܒܥ̇ܐ ܗ̄ܘ̣ܵܐ ܕܲܒܼܚܘܼܪܒܿܐ\nܢܥܒܕܼ ܥܡܗ ܬܟܬܘܫܐ. :ܪܓܬܼܦܹܐܪܐ ܥܵܗܸ̇ܕܼ ܗ̄ܘ̣ܵܐ\nܕܚܲܬܼܚܸܬܼ ܒܵܗ̇ ܠܐܵܕܼܡ ܩܕܡܐ. :ܘܒܪܓܬܼ ܠܲܚܡܵܐ ܐܲܣܒܲܪ\nܕܚܣܸ̇ܢ ܠܹܗ ܠܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ. ܝܲܗ̣ܒܼ ܠܹܗ ܐܲܬܼܪܵܐ ܒܵܪܘܝܵܐ:\n:ܐܲܝܟ ܕܲܒܙܲܒܼܢܵܐ ܩܲܕܼܡܵܝܵܐ\n:ܕܢܸܬܼ ܟܲܬܲܫ ܥܲܡ ܒܲܪ ܐܵܕܼܵܡ\nܐܲܦܩܹܗ ܠܚܘܪܒܲܐ ܠܲܐܬܼܠܹܝܵܛܐ.","english":"He hung his hopes on the cunning one\nand sent him new traps. And he began to burn with envy,\na good [envy] from the first offering. His form within him was being changed\nconcerning the hopes that had been spoken. When he saw the body of man,\nhe heard the words of the spirit from him. How then does this tempter,\nthe deadly one, wrap afflictions around himself? He stirs up voices against him\nand does not resemble his own thoughts. Nature from nature\nproduces through the cause of unions,\nand his seed is a voice in the womb,\napart from human seed. In the name of the borrowed servitude,\nhe called a sign to the sons of his kind. And in the name of his own servitude,\nhe gathered and called them beloved. He gave grace to the poor\nand an offering of strength before them. And now she has received the gift\nin a confession that cannot be taken away. Man is born from man,\nand he resembles man in his entire being,\nhow much more is his stature elevated. And it is not fitting for me to be disturbed\nby the change of voices against him. With the weapon of the desire for food,\nit is fitting for me to approach him. For I am confident in his nature,\nhe is a prisoner in the disturbances. With these thoughts he was making\na foundation for the poverty of his mind. When it was fitting in the desert,\nhe made a disturbance with him. He was remembering the temptation\nthat brought down the first Adam through it. And with the desire for bread, he hoped\nthat it would ensnare the Adam of the two. He gave him a place, the creator,\nas in the first offering,\nthat he might contend with the son of Adam.\nHe led him out to the desert, to the accursed one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܩܬܼܘܼܗܝ","severity":"info","text":"The verb ܙܲܩܬܼܘܼܗܝ (zqatwhe) means 'he hung' or 'he suspended,' here used metaphorically for placing hopes or expectations on someone, here the 'cunning one' (Satan).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The noun ܚܲܣܵܡܵܐ (ḥassāmā) means 'envy' or 'jealousy,' a key emotion attributed to Satan in this passage, described as 'good' (ṭāb) in an ironic or paradoxical sense.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܡ ܩܕܡܐ","severity":"info","text":"The phrase 'the first Adam' (ʾādām qadmā) alludes to Genesis 2–3, specifically the temptation and fall of Adam in Eden, which Satan recalls as a precedent for tempting Christ.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The phrase 'the Adam of the two' (ʾādām də-tarrēn) likely refers to Christ as the 'second Adam,' a Pauline typology (cf. 1 Cor 15:45–47; Rom 5:12–21) contrasting with the first Adam.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܫܡܵܐ ܫܐܝܼܠܵܐ ܕܲܒܼܪܘܼܬܼܵܐ","severity":"info","text":"The phrase 'in the name of the borrowed servitude' (bə-šmā šəʾīlā də-ḇarrūṯā) reflects a Syriac theological concept of Satan's deceptive appropriation of authority or service, possibly linked to exegetical traditions on Satan's role as a tempter.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܢܵܐ ܩܲܒܿܠܵܗ̇ ܠܡܵܘܗܲܒܼܬܼܵܐ","severity":"info","text":"The line 'And now she has received the gift' (w-hāḏā qabbālāh l-mawhabtā) marks a shift from Satan's actions to a reflection on the reception of grace, possibly by the Church or humanity, structuring the passage as a contrast between temptation and divine gift.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' (ܗܵܢܵܐ) in 'she has received the gift' is ambiguous; it may refer to the Church, humanity, or a personification of grace.","The phrase 'good envy' (ܚܲܣܵܡܵܐ ܛܵܒܼ) is paradoxical; it may be ironic or reflect a Syriac rhetorical device."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܲܝܟ ܪܸܓܿܬܹܗ ܕܩܵܛܸ̇ܠ ܐ̄ܢܵܫܵܐ\nܘܝܲܗܒ̣ ܠܹܗ ܓܼܪܓܹܐ ܒܝܲܕܼ ܨܵܘܡܵܐ\n:ܐܲܪܒܿܥܹܝܢ ܠܸܠܝ ܐܝܡܵܡܹ̈ܐ\nܒܠܲܚܡܵܐ ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܕܲܢܢܣܝܘܗܝ܀ :ܒܗܵܘ̇ ܫܕܼܠܵܐ ܕܩܲܪܸܒܼ ܠܐܵܕܼܵܡ\nܘܕܲܚܙܵܬ̤ ܢܸܟܼܠܹܗ ܛܲܝܼܒܘܼܬܼܵܐ. :ܙܲܝܸܢܬܹܗ ܒܨܵܘܡܵܐ ܠܩܘܼܒܼܠܹܗ\nܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܬܐ ܒܚܘܼܪܒܵܐ. ܙܲܝܢܵܐ ܕܢܸܟܼܠܹܗ ܣܥ̇ܪ ܗ̄ܘ̣ܵܐ. ܘܡܲܣܲܟܹܿܐ ܗܘ̣ܵܐ ܕܢܸܫܕܹܐ ܒܹܗ. ܓܹܐܪܵܐ ܕܪܸܓܲܬܼ ܡܹܐܟܼܘܼܠܹܬܐ. :ܐܲܪܒܿܥܝܼܢ ܝܵܘܡܵܬܼ̈ܐ ܐܲܚܵܕܼܗ̇\nܠܒܹܝܬܼ ܬܲܟܼܬܘܼܫܐ ܕܐܲܬܼܠܝܛܐ. :ܥܲܕܼ ܡܸܬܼܟܲܢܫܝܼܢ ܪ̈ܘܼܚܵܢܹܐ\nܚܙ̈ܝܐ ܕܐܬܼܠܝܛܘܼܬܼܵܐ\n:ܒܫܘܼܠܵܡ ܐܲܪܒܿܥܝܼܢ ܝܵܘ̈ܡܵܬܼܵܐ\nܢܚܸܬܼܘ ܕܲܪܵܟܹ̈ܐ ܠܐܵܓܼܘܿܢܵܐ. :ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܪܹܫܵܐ ܕܐܵܐܲܪ ܚܲܣܵܡܵܐ. ܒܫܘܼܠܵܡ ܨܵܘܡܵܐ ܐܲܦܸܣ ܠܹܗ. ܠܡܵܪܘܕܼܵܐ ܕܢܹܐܚܘܿܕܼ ܕܲܪܵܐ. ܕܲܢܚܵܘܹܐ ܚܹܝܠ̣ ܙܵܟܼܘܼܬܹܗ\nܒܗܲܕܼܵܡܹ̈ܐ ܕܐܡܚܹܝܠ ܟܲܦܢܵܐ. :ܒܥܸܠܲܬܼ ܠܲܚܡܵܐ ܐܸܬܼܩܲܪܲܒܼ\nܨܝܕ ܦܓܪܐ ܕܢܘ̇ܠ ܟܲܦܢܵܐ. :ܟܲܕܼ ܣܵܒ̇ܪ ܗ̄ܘ̣ܵܐ ܕܢܓܲܕ ܠܗ\nܒܫܘܼܓܵܫܵܘ̈ܗܝ ܨܹܝܕ ܡܹܐܟܼܘܼܠܬܐ. :ܗܵܐ ܠܲܡ ܙܲܒܼܢܵܐ ܕܡܸܬܼܒܲܥܝܵܐ\nܒܛܝܼܠܘܼ ܬܹܗ ܕܐܲܒ̣ܵܐ ܨܹܐܲܝܟ. :ܐܸܢ ܕܲܒܼܪܵܐ ܐܲܢ̄ܬܿ ܫܲܪܝܼܪܵܐ\nܚܵܘܵܐ ܒܪܘܼܬܼܵܐ ܒܲܥܒܵܕܵܐ. :ܒܚܘܼܪܒܿܐ ܐܝܼܬܼܝܟ ܕܡܢܟܼܪܝ\nܠܫܲܝܢܵܐ ܡܲܡܲܠܹܐ ܣܘܼܢܩܵܢܵܐ. :ܘܲܫܚܝܼܩ ܦܲܓܼܪܵܐ ܡ̣ܢ ܟܲܦܢܵܐ\nܘܠܵܐ ܫܟܼܝܼܚܵܐ ܠܵܟ ܡܐܟܼܘܼܠܬܐ. :ܦܩܘܿܕܼ ܠܟܝܼܫ̈ܐ ܡܸܫܬܿܡܥܝܼܢ\nܕܢܡܠܘܢ ܠܟ ܣܘܿܢܩܢܟ. :ܫܲܚܠܸܦ ܟܹܐܦܹ̈ܐ ܠܘ̇ܬܼ ܠܲܚܡܵܐ\nܕܠܵܐ ܬܹܐ ܒܲܕܼ ܠܵܟ ܡ̣ܢ ܟܲܦܢܵܐ. :ܐܸܡ݂ܲܪ ܡܸܠܬܐ ܒܫܘܼܠܛܵܢܵܐ\n:ܐܲܝܟ ܕܲܦܐܹܐ ܠܩ̈ܠܐ ܕܥܠܝܼܟ\n:ܕܠܟ ܢܸܬܼ ܡܲܠܹܐ ܣܘܼܢܩܵܢܵܐ\nܘܩ̈ܠܐ ܕܲܥܠܲܝܟ ܢܸܫܬܲܪܪܘܢ.","english":"Like the desire of the slayer of man, he gave him hooks through fasting. Forty nights and days he was eager for bread to taste it. With that snare which he brought to Adam, and by which he saw all his goodness wasted. He armed himself with fasting against him, forty days in the desert. The armor of all his power he had wrought, and he was hoping to cast it upon him. The arrow of the desire for food. For forty days he held it, the arena of the contest. Until the spirits were vanquished, the seers of the contest. At the end of the forty days, the deceivers came to the contest. The contest of righteousness and the head of the envious one. At the end of the fast he restrained him, the rebel who would take the contest, to show the power of his victory in the members weakened by hunger. By means of bread he approached the body which was worn by hunger. When he thought he would tempt him with his disturbances towards food, behold, the sacrifice which is sought in the zeal of your father. If you are the true Son, show the sign in the deed. In the desert you are, who is tempted, to the tempter fulfilling the contests. And the body is worn from hunger, and no food is found for you. Command the obedient demons to fill your contests. Change stones into bread, so that you do not perish from hunger. Speak the word with authority, as befits the sounds about you, that for you the contests are fulfilled, and the sounds about you are confirmed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܪܒܿܥܹܝܢ ܠܸܠܝ ܐܝܡܵܡܹ̈ܐ","severity":"info","text":"The phrase 'forty nights and days' inverts the expected order (days and nights), possibly to emphasize the continuous, unbroken duration of the fast, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܬܐ ܒܚܘܼܪܒܵܐ","severity":"info","text":"The forty-day fast in the desert directly echoes the temptation of Christ in the Gospels (Matthew 4:1-11, Mark 1:12-13, Luke 4:1-13), a foundational narrative for Narsai's homily.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The 'contest of righteousness' (ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ) uses athletic imagery common in Syriac literature to depict Christ's temptation as a spiritual struggle, akin to a martyr's contest (ܐܲܬܼܠܝܛܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪܵܟܹ̈ܐ","severity":"info","text":"The term 'deceivers' (ܕܲܪܵܟܹ̈ܐ) is a plural active participle from the root ܕܪܟ, 'to tread' or 'to deceive,' here referring to demonic forces that tempt Christ, a standard Syriac designation for the tempter's agents.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܦܐܹܐ ܠܩ̈ܠܐ ܕܥܠܝܼܟ","severity":"info","text":"The phrase 'as befits the sounds about you' parallels the tempter's challenge to Christ's divine identity, echoing the taunt in Matthew 4:6 ('If you are the Son of God...') and Narsai's earlier rhetorical questions.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܗܲܕܼܵܡܹ̈ܐ ܕܐܡܚܹܝܠ ܟܲܦܢܵܐ","severity":"caution","text":"The phrase 'members weakened by hunger' (ܒܗܲܕܼܵܡܹ̈ܐ ܕܐܡܚܹܝܠ ܟܲܦܢܵܐ) is textually uncertain; the verb ܐܡܚܹܝܠ may be a scribal error for ܐܬܚܝܠ ('were weakened'), but the sense of physical debilitation is clear from context.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'forty nights and days' (ܐܲܪܒܿܥܹܝܢ ܠܸܠܝ ܐܝܡܵܡܹ̈ܐ) may be a deliberate inversion for emphasis or a scribal variant; the reading taken treats it as a stylistic choice.","The identity of 'the deceivers' (ܕܲܪܵܟܹ̈ܐ) is ambiguous: they could be demons or personified temptations; the reading taken follows the standard interpretation as demonic agents."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܵܐ ܥܣܩܵܐ ܠܚܲܝܠܵܐ ܕܲܩܢܹܐ ܐܢ̄ܬܿ\nܕܬܸܥܒܸܿܕܼ ܡܸܕܹܡ ܡ̣ܢ ܡܸܕܲܡ. :ܕܗܵܐ ܐܵܦ ܟܹܐܢ̈ܐ ܩܕܡ̈ܝܐ\nܦܲܩ݂ܲܕܼܘ ܠܟܼܝ̈ܢܐ ܐܸܫܬܲܚܠܲܦܘ\n:ܐܘ ܠܨܢܥܬܹ̈ܐ ܕܢܟܼܝܼܠܵܐ\nܕܟܣܝܐ ܒܗܹܝܢ ܟܵܦܘܿܪܘܼܬܼܵܐ. ܟܲܕܼ ܡܲܚܸܬܼ ܡ̣ܢ ܨܹܝܕܼ ܩܘܼܫܬܵܐ\n:ܠܛܘܿܥܝܲܝ ܕܝܼܠܹܗ ܠܫܵܡܘܼ̈ܥܵܘܗܝ\n:ܐܘ ܦܘܼܪ̈ܣܹܐ ܕܪܲܟܸܿܒܼ ܢܸܟܼܠܵܐ\nܘܦܲܪܣܝܼ ܐܢܘܢ ܫܲܪܝܼܪ̈ܐ. :ܐܘ ܦܚ̈ܐ ܕܛܡ݂ܲܪ ܙܹܐܦܵܐ\n:ܘܲܦܣ݂ܲܩ ܐܢܘܢ ܩܲܠܝܼܠܐ\n:ܢܚܸܬܼ ܐܲܬܼܠܝܵܛܐ ܦܓܪܢܐ\nܠܐܵܓܼܘܿܢܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ. :ܘܚܒ̣ ܪܘܼܚܵܢܵܐ ܩܲܠܝܼܠܵܐ\nܡ̣ܢ ܦܓܼܪܢܐ ܝܩܝܪܐ. :ܒܚܘܼܡܣܵܢܵܐ ܕܡ̣ܢ ܡܹܐܟܼܘܼܠܬܐ\nܐܲܩܪܸܒܼ ܥܲܡܹܗ ܒܝܲܕܼ ܙܵܘ̈ܥܹܐ. :ܘܕܼܵܫܹ݂ܗ ܒܲܐܪܥܵܐ ܠܩܲܠܝܠܼܵܐ\nܝܲܩܝܼܪܵܐ ܠܒܼܝܼܫ ܗܲܕܵܡܹ̈ܐ. :ܐܸܚܲܕܼ ܪܘܼܚܵܐ ܠܗܲܕܵܡܹ̈ܐ\nܦܪܵܘܿܚܵܐ ܠܝܲܩܝܼܪ ܓܘܼܫܡܵܐ. :ܘܠܵܐ ܣܲܝܒܲܪ ܐܲܚܕܹܗ ܪܝܼܝܵܐ\nܠܦܲܓܼܪܵܢܵܐ ܩܢܹܐ ܩܢܹܐ ܪܘܼܟܵܒܼܵܐ. :ܩܵܠܵܐ ܒܲܠܚܘܿܕܲ ܐܲܙܥܸܩ ܒܹܗ\nܦܲܓܼܪܢܐ ܒܪܘܼܚܵܢܵܝܵܐ. :ܘܐܸܬܼܒܲܠܗܝܼ ܪܹܫܵܐ ܕܐܵܐܲܪ\nܡ̣ܢ ܦܸܬܼܓܼܵܡܹܗ ܕܥܲܦܪܵܢܵܐ. :ܠܡܸܠܬܼܵܐ ܣܲܚܦܹܗ ܠܡܵܪܘܲܕܵܐ\nܘܠܵܐܩܵܡ݂ܲܬ̤ ܪܸܓܼܠܹܗ ܒܐܲܪܥܵܐ. :ܕܲܡܨܹܐ ܗ̄ܘ̣ ܦܸܬܼܓܼܵܡ ܒܵܪܘܿܝܵܐ\nܕܢܲܚܹܐ ܠܐܢܫ̈ܐ ܕܠܵܐ ܐܘܼܟܼܠܵܐ. :ܝܵܕܲܥ̇ ܐ̄ܢܵܐ ܕܚܝܹܠ ܒܵܪܘܿܝܵܐ\nܡܲܡܠܹܐ ܣܘܼܩܢܵܢ ܡܵܝܘܬܹ̈ܐ. :ܐܸܠܵܐ ܠܡܸܫܐܲܠ ܥܘܸܕܪܵܢܵܐ\nܒܢܸܣܝܵܢܵܐ ܕܠܵܐ ܡܸܬܼܒܲܥܝܵܐ. :ܙܸܠ ܝܼܠܲܦ ܡ̣ܢ ܩܲܕܼܡܵܝܹ̈ܐ\nܕܢܣܲܝܼܘ ܟܲܕܼ ܒܵܓܼ ܡܹܐܟܼܘܼܠܬܐ. :ܕܐܵܘܒܸܿܕܼ ܐܸܢܘܿܢ ܢܸܣܝܵܢܵܐ\nܕܦܘܼܠܵܓܼܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܠܐ ܬܸܩܪܲܒܼ ܠܝܼ ܚܘܼܬܼܚ̈ܵܬܹܐ\nܒܐܸܣܟܹܿܝܡ ܪܵܚܹ̇ܡ ܚܵܘܣܢܵܐ. :ܝܼܵܕܲܥ̇ ܐ̄ܢܵܐ ܕܡܵܘܬܵܐ ܡܵܘܠܸܕܼ\nܡܸܠܟܵܡ ܠܐܲܝܢܵܐ ܕܫܵܡ̇ܥ ܠܹܗ.","english":"It was not difficult for the power of the tempter to do something from something. For behold, the first priests commanded the people to change. Or the ladders of the conqueror, which are hidden in the depths of denial. When he descended from the true hunt, to his own errors for his hearers. Or the portions which the conqueror mounts, and he spreads out true signs. Or the snares which the foul one hides, and he cuts off a light one. The heavy body descended to the contest with the spirit. And the light spirit fled from the heavy body. Through the violence of abstinence from food, he approached him by means of movements. And he trampled him on the ground lightly, the heavy one who had put on members. The spirit seized the members, flying to the heavy body. And the heavy one did not endure the seizure of the spirit, the light rider upon the heavy body. Only a voice cried out in him, the body to the spiritual one. And the head of the air was swallowed up by the word of the earth. He overturned the word to the wanderer, and his foot did not stand on the earth. For the word of the Creator is able to give life to men without food. I know that the power of the Creator fills the bellies of the dead. But to ask for help in a trial that is not necessary. Go learn from the first ones who fasted when food was abundant. That they might lose the trial of the division of their thoughts. Do not approach me with threats in the guise of a lover of mercy. I know that death gives birth to counsel for whoever hears it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܹܐ","severity":"info","text":"The Syriac term ܩܢܹܐ (qṭē) is rendered as 'tempter' in the English draft. In Narsai's usage, it consistently refers to Satan, the adversary in the temptation narrative.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܬܼܓܼܵܡ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The phrase 'word of the Creator' (ܦܸܬܼܓܼܵܡ ܒܵܪܘܿܝܵܐ) echoes the creative power of God's word in Genesis 1, and the ability to sustain life without food recalls the manna miracle (Exodus 16) and Christ's Eucharistic discourse (John 6).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"first priests","severity":"info","text":"The reference to 'first priests' (ܟܹܐܢ̈ܐ ܩܕܡ̈ܝܐ) likely alludes to the patriarchs or early biblical figures (e.g., Moses, Aaron) who commanded the people to change, possibly in the context of fasting or repentance.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"body and spirit contest","severity":"info","text":"This passage presents a dramatic allegory of the body and spirit in conflict, with the spirit described as 'light' and the body as 'heavy'. The spirit seizes the body's members, but only a voice remains, symbolizing Christ's spiritual victory over physical temptation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ladders of the conqueror","severity":"info","text":"The imagery of 'ladders' (ܣܟܠܝ̈ܐ) and 'snares' (ܦܚ̈ܐ) used by the tempter parallels the language of Ephrem the Syrian, who often describes Satan's temptations as traps and ladders leading to sin.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘ ܠܨܢܥܬܹ̈ܐ ܕܢܟܼܝܼܠܵܐ","severity":"caution","text":"The Syriac phrase ܐܘ ܠܨܢܥܬܹ̈ܐ ܕܢܟܼܝܼܠܵܐ ('or the ladders of the conqueror') is textually uncertain; the word ܨܢܥܬܹ̈ܐ (ṣʿtē) may be a scribal error or variant for 'ladders' (ܣܟܠܝ̈ܐ), and the English draft's rendering 'ladders' is conjectural.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'first priests' is ambiguous; they may refer to biblical patriarchs or early Christian ascetics.","The phrase 'ladders of the conqueror' is textually uncertain; the Syriac may be corrupt or a variant reading.","The exact referent of 'the head of the air' is unclear; it may symbolize Satan's dominion or a cosmic element."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܠܵܐ ܬܵܘܫܸܛ ܠܝܼ ܒܝܲܕܸ ܐܘܼܠܵܐ:\nܣܲܡ ܡܵܘܬܿܐ ܕܩܲܛܠܹܗ ܠܐܵܕܼܵܡ. :ܕܲܓܵܠܘܼܬܼܵܐ ܗ̄ܘ̣ ܦܵܬܼܪܵܟ\nܙܹܠ ܐܸܬܼܒܲܣܲܡ ܡ̣ܢ ܕܝܼܠܵܟ. :ܚܵܒܼ ܚܲܣܝܒܐ ܕܐܸܬܼܢܲܨܚ\nܒܩܪ̈ܒܐ ܥܲܡ ܣܲܓܼܝܹ̈ܐܹܐ. :ܘܲܙܟ̣ܵܐ ܚܲܕܼ ܡ̣ܢ ܚܵܝܵܒܹ̈ܐ\nܒܝܲܕܸ ܙܲܝܢܵܐ ܪܘܼܚܵܢܝܵܐ. :ܣܠܸܩ ܡܵܪܘܕܼܵܐ ܟܲܕܼ ܒܲܗܝܼܬܼ\nܡ̣ܢ ܐܵܓܼܘܿܢܵܐ ܩܲܕܼܡܵܝܵܐ. :ܘܚܲܠܸܦ ܕܘܟܲܬܼ ܬܲܟܼܘܼܫܵܐ\nܘܙܲܝܢܵܐ ܠܩܸܐܪܣܵܐ ܬܪܲܝܵܐ. :ܠܣܲܒܼܪܵܐ ܣܪܝܼܩܵܐ ܡܣܲܟܹܿܐ ܗ̄ܘ̣ܵܐ\nܘܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܠܣܲܟܼܬܘܼܫܵܐ. :ܟܲܕܼ ܣܵܒܼ̇ܪ ܗ̄ܘ̣ܵܐ ܕܩܲܝܵ̈ܡܝܼܢ\nܚܲܫܹ̈ܐ ܕܨܵܝ̇ܕܝܢ ܩ̈ܠܝܠܐ. :ܐܸܢ ܗܘ̤ ܕܣܲܪ ܥܲܠ ܠܲܚܡܵܐ\nܘܕܵܫܹܗ ܠܟܲܦܢܵܐ ܒܚܘܼܟܣܵܢܵܐ. :ܒܥܸܩܪܵܐ ܕܪܸܚܡܲܬܼ ܟܸܣܦܵܐ\nܡܫܲܗܹܐ ܐ̄ܢܵܐ ܚܹܝܠ ܚܘܼܡܣܵܢܹܗ. :[ܘ]ܡܵܐ ܐܸܢ ܒܲܣܲܪ ܥܲܠ ܟܲܦܢܵܐ\nܘܐܲܫܝܼܛ ܪܸܓܲܬܼ ܡܹܐܟܼܘܼܠܬܐ. :ܡܵܝܘܿܬܼܵܐ ܗ̄ܘ̣ ܒܲܪ ܡܵܝܘܿܬܹ̈ܐ\nܕܡܵܐ ܕܲܙܟ̣ܵܐ ܚܵܒܼ ܒܐܲܚܪܹܬܿܐ. :ܙܟ̣ܵܘ ܣܲܓܼܝܼܐܹ̈ܐ ܒܝܲܕܼ ܨܵܘܡܵܐ\nܘܚܲܝܸܒܼ ܐܸܢܘܿܢ ܡܵܡܘܲܢܵܐ. :ܫܛ̣ܵܘ ܣܲܓܿܝܼܐܹ̈ܐ ܠܚܲܡܪ̈ܵܢܹܐ\nܘܐܲܪܘܝܼܬܼ ܐܸܢܘܿܢ ܒܲܚܣܡܵܐ. :ܒܥܸܩܵܪܐ ܕܪܸܚܡܲܬܼ ܟܸܣܦܵܐ\nܙܵܕ̇ܩ ܠܝܼ ܕܐܲܩܪܸܒܼ ܥܲܡܹܗ. :ܕܡܸܢܹܗ ܫܵܘܚ̈ܵܢ ܒܝܼܫ̈ܬܼܵܐ\nܘܛܵܥܢ̈ܢ ܦܹܐܪܹ̈ܐ ܕܚܛܝܼܬܼܵܐ. :ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܕܢܸܥܒܸܿܕܼ ܥܲܡܹܗ ܬܲܟܼܬܘܼܫܵܐ. :ܘܲܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܕܲܒܼܪܹܫ ܛܘܼܪܵܐ\n:ܢܚܵܘܹܝܘܗܝ ܫܘܼܦܪܐ ܕܩܸܢܝܵܢܹ̈ܐ\n:ܝܲܗ̤ܒ ܠܹܗ ܪܸܓܿܬܼܵܐ ܒܵܪܘܿܝܵܐ\nܕܝܵܕܥ̇ ܗ̄ܘ̣ܵܐ ܕܗܵܕܹܐ ܒܵܥܹ̇ܐ. :ܘܐܲܣܩܹܗ ܠܛܘܼܪܵܐ ܠܐܲܬܼܠܝܼܵܛܐ\nܕܢܹܐܚܘܿܕܼ ܕܲܪܵܐ ܥܲܡ ܒܝܼܫܵܐ. :ܥܒ݂ܲܕܼ ܡܵܪܘܿܕܼܵܐ ܐܲܝܛ ܕܲܡܵܥܕܼ\nܕܼܡܘ̈ܬܐ ܒܡܹܐܚܲܕܼ ܥܲܝܢܹ̈ܐ.","english":"Do not stretch me out by the hand of the first one.  \nThe death that killed Adam: it is the deceit of the tempter.  \nGo, be healed from your own self: the sinner who was glorified.  \nIn battle with many, one from the guilty conquers.  \nBy the spiritual weapon, the rebel ascended in shame.  \nFrom the first arena, he changed the place of the contest.  \nAnd the weapon to the second stage: he was hoping for empty hope.  \nFrom contest to contest, while he thought that the pains of the hunters of the few would be established.  \nIf he who fasted from bread and trampled hunger by force, in the root of the love of money, he shows the power of his violence.  \nAnd if he who fasted from hunger and scattered the desire for food, he is mortal among mortals, who conquers the sinner in the end.  \nMany conquered by fasting, and they were guilty of oaths.  \nMany despised wine, and they were inflamed with envy.  \nIn the root of the love of money, it is fitting for me to contend with him.  \nFrom him evil shoots sprout and fruits of sin are borne.  \nBy the love of money he wished to make a contest with him.  \nAnd he was eager that on the top of the mountain he would show him the beauty of the stars.  \nThe Creator gave him the desire, for he knew that he desired this.  \nAnd he brought him up the mountain to the summit, that he might take a stand with the evil one.  \nThe rebel did as one who is accustomed, with forms in the taking of the eyes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܬܵܘܫܸܛ ܠܝܼ ܒܝܲܕܸ ܐܘܼܠܵܐ","severity":"info","text":"The opening phrase 'Do not stretch me out by the hand of the first one' likely refers to the tempter's attempt to ensnare Christ as he did Adam, with 'the first one' being Adam.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܲܓܵܠܘܼܬܼܵܐ","severity":"info","text":"The term 'deceit' (ܕܲܓܵܠܘܼܬܼܵܐ) is a key concept in Syriac ascetic literature, often denoting the deceptive tactics of Satan.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܿܐ ܕܩܲܛܠܹܗ ܠܐܵܕܼܵܡ","severity":"info","text":"The reference to 'the death that killed Adam' alludes to the biblical account of Adam's fall (Genesis 3), a foundational narrative in Syriac tradition.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܓܼܘܿܢܵܐ ܩܲܕܼܡܵܝܵܐ","severity":"info","text":"The 'first arena' (ܐܵܓܼܘܿܢܵܐ ܩܲܕܼܡܵܝܵܐ) and 'second stage' (ܩܸܐܪܣܵܐ ܬܪܲܝܵܐ) evoke the imagery of athletic contests, a common metaphor in Syriac homilies for spiritual struggle.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܥܸܩܪܵܐ ܕܪܸܚܡܲܬܼ ܟܸܣܦܵܐ","severity":"info","text":"The repeated phrase 'in the root of the love of money' (ܒܥܸܩܪܵܐ ܕܪܸܚܡܲܬܼ ܟܸܣܦܵܐ) structures the passage as a thematic focus on avarice as the tempter's final and most dangerous weapon.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܼܡܘ̈ܬܐ ܒܡܹܐܚܲܕܼ ܥܲܝܢܹ̈ܐ","severity":"caution","text":"The final phrase 'with forms in the taking of the eyes' is obscure; it may refer to illusory visions or deceptive appearances, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first one' (ܐܘܼܠܵܐ) is ambiguous: it could refer to Adam, the first tempter, or another figure.","The phrase 'the rebel ascended in shame' (ܣܠܸܩ ܡܵܪܘܕܼܵܐ ܟܲܕܼ ܒܲܗܝܼܬܼ) is unclear: it may describe Satan's retreat or a different rebel.","The final clause about 'forms in the taking of the eyes' is syntactically difficult and may be corrupt."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":":ܘܚܵܘܝܼ ܫܘܼܦܪܵܐ ܕܩܢܝܼܵܢܹ̈ܐ\nܘܬܵܓܼܵܐ ܘܫܘܼܠܛܵܢ ܡܲܠܟܿܘܼܬܼܵܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܫܪܵܪܵܐ ܘܨܒܼܘ̈ܬܼܵܐ\nܚܵܘܝܼ ܣܵܢܐܵܐ ܠܚ̇ܙܐ ܟܠ. :ܐܸܠܵܐ ܒܕܼܘܼܡܝܵܐ ܕܠܵܐ ܫܲܪܝܼܪ\nܟܲܢܸܫ ܥܵܠܡܵܐ ܘܛܵܒܼ̈ܬܹܗ. :ܒܦܲܢܛܵܝܼܵܐ ܚܵܘܝܼ ܠܹܗ\nܕܸܡܘ̈ܬܼܵܐ ܕܠܵܐ ܫܪܝܪ̈ܢ. :ܟܲܕܼ ܡܲܗܸܠ ܒܹܗ ܚ̇ܙܐ ܟܠ\nܒܛܥܢܝ̈ܬܗ ܕܙܹܐܦܵܢܵܐ. :ܗܘ̤ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܕܸܡܘ̈ܬܼܵܐ\nܒܼܬܸܢܘܲܝ ܕܲܟܲܒܲܪ ܢܲܛܥܹܐ ܗ̄ܘ̣ܵܐ. :ܘܲܡܫܝܼܚܵܐ ܒܥܲܝܼܢܵܐ ܟܣܝܼܵܬܐ\nܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܒܗܲܓܵܓܼܵܘ̈ܗܝ. :ܣ݂ܕܪ ܕܗܒܼܐ ܟܕܼ ܠܐ ܐܝܼܬܼܘܗܝ\nܘܣܵܡ̣ ܬܵܓܼܵܡ ܟܲܕܼ ܠܵܐ ܫܪܝܼܪ. :ܘܐܲܩܝܼܡ ܣܸܕܼܪܹ̈ܐ ܘܫܘܼܠܛܵܢܹ̈ܐ\nܟܲܕܼ ܠܲܝܬܿ ܩܵܠܵܐ ܕܲܡܛܲܟܲܣ. ܗܵܠܹܝܢ ܟܠܗܹܝܢ ܠܵܟ ܐܸܬܸܿܠ\nܐܸܢܗܘ̤ ܕܬܸܦܸܠ ܬܸܣܓܘܿܕܼ ܠܝܼ. :ܕܠܝܼ ܡܫܠܲܡ ܗܵܢ ܫܘܼܠܛܵܢܵܐ\nܘܲܠܡ̇ܢ ܕܐܸܨܒܲܐ ܝܗܸ̇ܒܼ ܐܢܐ. :ܚܕܲܐ ܒܲܠܚܘܲܕܼ ܫܐ̇ܐ ܐ̄ܢܵܐ ܠܵܟ\nܘܠܝܼ ܝܲܩܲܪ ܐܸܢ ܨܵܒ̇ܐ ܐܲܢ̄ܬܿ. :ܘܬܸܣܓܿܘܿܕܼ ܠܝܼ ܘܬܸܣܲܒܼ ܬܵܓܼ̈ܐ\nܘܢܲܡܠܸܟ ܥܲܠ ܟܠ ܫܘܼܠܛܵܢܵܟ. :ܠܒܟ ܪܘܚܢܐ ܠܵܦܓܼܪܢܐ\nܒܐܝܼܪ̈ܝܐ ܕܪܚܡܬܼ ܟܸܣܦܵܐ. :ܘܠܵܐ ܩܵܬܲܬ̤ ܐܝܼܕܲܐ ܕܪܘܼܚܵܐ\nܒܦܓܪܐ ܕܡܲܫܚܹܗ ܪܘܼܚܩܘܼܕܼܫܵܐ. :ܬܠ̣ܵܐ ܨܒܝܢܗ ܦܓܼܪܵܢܐ\nܘܐܲܚܬܹܗ ܠܲܐܪܥܵܐ ܪܘܼܚܵܢܵܐ. :ܘܲܬܼܗܲܪܘ ܟܸܢܫܹ̈ܐ ܫܡܲܝܵܢܹ̈ܐ\nܒܦܓܼܪܢܐ ܕܙܟܼܐ ܕܙܟ̣ܐ ܠܪܘܼܚܵܐ. :ܡ̣ܡ ܐܲܬܼܠܹܝܛܵܐ ܦܓܼܪܵܢܐ\nܠܥܸܠ ܡ̣ܢ ܙܲܝܢܹܗ ܕܚܲܣܝܼܢܵܐ. :ܘܕܼܫ̣ܗ ܝܲܩܝܼܪ ܗܲܕܵܡܹ̈ܐ\nܠܪܹܫܵܐ ܕܐܵܐܲܪ ܩܠܝܼܠܵܐ. :ܒܩܵܠܵܐ ܒܲܠܚܘܿܕܲ ܐܲܙܝܥܹܗ\nܠܒܼܝܼܫ ܓܘܼܡܫܵܐ ܠܩܲܠܝܼܠ ܓܸܦܹ̈ܐ. :ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܕܠܵܐ ܬܸܣܓܿܘܿܕܼ ܠܲܐܚܪܝܼܢ\nܐܸܠܵܐ ܠܡܵܪܵܝܵܐ ܒܲܠܚܘܿܕܲܘܗܝ. :ܙܹܠ ܠܵܟ ܣܵܢܐܵܐ ܐܸܡ̣ܪ ܠܹܗ\nܠܵܐ ܬܸܚܛܘܼܦ ܫܸܡ ܒܵܪܘܿܝܵܐ.","english":"And he showed the beauty of the crowns, and the crown and the authority of the kingdom. It was not truth and desires that he showed, but a likeness of the false one. He deceived the world and its goods; with a deceiver he showed him images that are not true. While the All-Seeing One walked in it, he was deceived by the tricks of the tempter. He was showing images in the depths of the deceiver who was leading astray. And Christ, hidden in the mystery, was being revealed in his thoughts. He arranged a gift when it was not, and placed a crown when it was not true. And he set up ranks and authorities when there was no voice to command. All these he gave to you, so that if you fall, you would worship me. To me this authority is given, and to whom I wish I give it. One thing alone I ask of you, and it is weighty for me if you wish: that you worship me and receive crowns, and rule over all your authority. Your heart, the spirit, is bound to the body by the bonds of love of silver. And the hand of the spirit did not strike the body that the Holy Spirit anoints. The bodily desire hung, and the spirit brought it down to the earth. And the heavenly stars were amazed at the body that conquered, which conquered the spirit. From the accursed body, above the weapon of the righteous one. And the heavy members trampled the head of the air, which is light. With a voice alone he stirred up the evil one of heavy mass against the light of wings. It is written that you shall not worship another, but only your Lord alone. Go, deceiver, say to him: Do not snatch the name of the Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܚܵܘܝܼ ܫܘܼܦܪܵܐ ܕܩܢܝܼܵܢܹ̈ܐ","severity":"info","text":"The tempter displays illusory crowns and authority, contrasting the true kingship of Christ. The passage emphasizes the deceptive nature of worldly power.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܝܼܒܼ ܗ̄ܘ̣ ܕܠܵܐ ܬܸܣܓܿܘܿܕܼ ܠܲܐܚܪܝܼܢ ܐܸܠܵܐ ܠܡܵܪܵܝܵܐ ܒܲܠܚܘܿܕܲܘܗܝ","severity":"info","text":"Echoes the first commandment against worshiping other gods (Exod 20:3–5). Narsai applies it to reject the tempter's offer of worldly dominion.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܝܼܪ̈ܝܐ ܕܪܚܡܬܼ ܟܸܣܦܵܐ","severity":"info","text":"The 'bonds of love of silver' reflect a common ascetic trope: attachment to wealth binds the spirit to the body, hindering spiritual freedom.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܸܣܓܿܘܿܕܼ ܠܝܼ ܘܬܸܣܲܒܼ ܬܵܓܼ̈ܐ","severity":"info","text":"The tempter's conditional offer ('worship me and receive crowns') forms a chiastic climax: the deception is unmasked as a demand for submission.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܵܢܐܵܐ","severity":"info","text":"The Syriac term 'sāʿā' (deceiver) is a key epithet for the tempter, emphasizing his role in leading astray through illusion.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܡ ܐܲܬܼܠܹܝܛܵܐ ܦܓܼܪܵܢܐ","severity":"caution","text":"The phrase 'from the accursed body' is ambiguous: it may refer to the tempter's physical form or to the body as a source of sin. The reading follows the contrast with the 'righteous one'.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the All-Seeing One' (ܚ̇ܙܐ ܟܠ) is ambiguous: it could refer to Christ or to God; the context suggests Christ observing the tempter's deceptions.","The phrase 'heavy members trampled the head of the air' is obscure; it likely describes Christ's spiritual victory over the tempter's aerial realm."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܠܵܐ ܡܲܦܲܣ ܠܹܗ ܠܲܥܒܼܝܼܕܼܵܐ\nܠܡܸܣܲܒܼ ܣܸܓܼܕܲܬܼ ܥܵܒܼܘܕܼܵܐ. :ܒܡܸܠܬܐ ܕܫܡܗ ܒܵܪܘܿܝܵܐ\nܦܲܟܗܵܗ̇ ܠܡܸܪܲܬܼ ܒܝܼܫܘܼܬܹܗ. :ܘܐܲܫܕܹܗ ܠܟܼܵܣܵܐ ܕܡ̣ܙܓܼ ܠܹܗ\nܐܵܟܸ̇ܠ ܩܲܪܨܵܐ ܒܨܢܥܵܬܼ̈ܐ. :ܟܬܼܝܼܒܼ ܠܲܡ ܕܲܠܡܵܪܝܵܐ ܬܸܣܓܿܘܿܕܼ\nܘܠܹܗ ܗܘ̤ ܒܲܠܚܘܿܕܲܘ ܬܸܦܠܘܚ. :ܘܣܬܪܗ ܒܗܵܕܹܐ ܒܲܪܬܼ ܩܵܠܵܐ\nܠܒܸܢܝܵܢܵܐ ܕܪܲܘܸܒܼ ܙܹܐܦܵܐ. :ܒܣܸܓܼܕܬܼ ܙܹܐܦܵܐ ܒܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܕܲܢܛܹܠ ܝܘܗܝ ܒܵܬܼܪ ܫܘܼܓܵܒܵܘ̈ܗܝ. :ܘܐܲܕܼܟܲܪ ܠܹܗ ܫܹܗ ܐܲܠܵܗܵܐ\n:ܘܐܲܟܣܹܗ ܕܗܘ̤ ܠܵܘ ܐܲܠܵܗܵܐ ܗ̄ܘ̣\n:ܠܚܲܕܼ ܠܲܡ ܙܵܕܼܩ ܬܵܘܕܲܝܼܬܐ\nܘܠܹܗ ܩܵܠܹܐ ܬܸܣܓܿܘܿܕܲ ܟܠܫܵܥ. :ܠܵܐ ܬܚܛܙܿܦ ܠܵܟ ܡܵܪܘܕܼܵܐ\nܣܸܓܼܕܲܬܼ ܩܘܼܫܬܵܐ ܕܠܵܐ ܕܝܼܠܵܟ. :ܒܚܹܝܠ ܪܘܼܚܵܐ ܘܫܸܡ ܐܲܠܵܗܵܬ\nܢܨܲܚ̣ ܐܲܬܼܠܝܼܛܵܐ ܦܲܓܼܪܵܢܵܐ. ܘܡܲܕܲܟ ܪܵܘܡܵܐ ܕܡܲܪ̈ܵܚܹܐ. :ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ ܕܐܸܓܼܘܿܢܵܐ\nܚܲܕܼ ܕܲܪܵܐ ܒܪܓܬ ܠܲܚܡܵܐ. ܐܸܚܲܕܼ ܥܲܡܹܗ ܕܦܲܓܼܪܢܐ. :ܘܐܲܚܪܹܢܵܐ ܒܪܸܚܡܲܬܼ ܟܸܣܦܐ\nܘܚܲܕܼ ܒܲܬܼܪܲܝܗܘܿܢ ܬܲܟܼܬܘܼ̈ܫܹܐ. :ܣܠܩ ܐܲܬܼܠܹܝܛܵܐ ܥܵܘܵ̇ܠܵܐ\nܡ̣ܢ ܐܵܓܼܘܢܵܐ ܟܲܕܼ ܒܲܗܝܼܬܼ. :ܘܫܲܪܝܼ ܡܪܲܟܸܿܒܼ ܨܢܥܬ̈ܐ\nܕܲܢܚܲܠܸܦ ܕܘܼܟܲܬܼ ܕܲܪܐ. :ܚܲܕܼ ܣܒܪܐ ܦܫ̣ ܠܹܗ ܒܲܠܚܘܿܕܲ\nܘܲܥܠܵܘܗܝ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܬܘܼܟܼܠܵܢܹܗ. :ܘܢܲܛܪܹܗ ܠܫܘܼܠܵܡ ܐܵܓܼܘܿܢܵܐ\nܕܼܕܼܵܡ ܢܸܣܲܒܼ ܒܹܗ ܙܵܟܘܼܬܼܵܐ. :ܐܸܢ ܗܘ̤ ܕܟܼܦܵܢܵܐ ܠܵܐ ܨܵܕܗ\nܘܠܵܐ ܦܟܲܪܵܬܹܗ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ. :ܐܝܼܬܼ ܗ̄ܘ̣ ܦܲܚܵܐ ܕܲܡܣܲܬܲܪ\nܘܠܵܐ ܡܲܪܸܓܹܫ ܟܲܕܼ ܢܸܦܸ̇ܠ ܒܹܗ. :ܐܸܢ ܗܘ̤ ܕܕܵܫ̣ ܓܐܪ̈ܲܝ ܟܲܦܢܵܐ\nܘܬܲܒܼܪܵܗ̇ ܠܩܸܫܬܐ ܕܡܵܡܘܿܢܵܐ. :ܒܢܲܙܟܿܐ ܕܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܐ\nܣܵܚܹ̇ܦ ܐ̄ܢܵܐ ܠܹܗ ܡ̣ܢ ܪܵܘܡܹܗ.","english":"He does not persuade the servant to receive the worship of the servant. By the word of his name, the Creator, he mocks his possession of his wickedness. And he poured out the cup that he had mixed; the slanderer eats with the snares. It is written: You shall worship the Lord, and him alone you shall serve. And he concealed with this echo the desire to set up a snare. By the worship of the snare he wished to make him err after his delusions. And he reminded him that he is God, and he covered that he is not God. To one alone is confession due, and to him alone you shall worship at all times. Do not be deceived, O rebel, by the worship of truth that is not yours. By the power of the Spirit and the name of the gods, the athlete, the tempter, prevailed and raised the height of the boastful. To the labor of the snares of the contest, one course in the desire for bread, he took with him the tempter. And another in the love of money, and one after both of them, the garments. The wicked athlete ascended from the contest in shame. And he began to mix snares to change the place of the course. One hope remained alone, and upon it his trust was placed. And he kept to the end of the contest until he took victory in it. If he who is of hunger did not cast him down, nor his love of money, there is a snare that is hidden and does not perceive when one falls into it. If he who trampled the thorns of hunger and broke the bow of Mammon, by the victory of the love of glory, he sinks himself from his height.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܬܼܠܝܼܛܵܐ","severity":"info","text":"The Syriac term ܐܲܬܼܠܝܼܛܵܐ (ʼathlīṭā) is a loan from Greek ἀθλητής (athlētēs), meaning 'athlete' or 'contestant'. In this homily, it refers to Christ as the spiritual athlete in the contest against the tempter, a common motif in Syriac ascetical literature.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܲܡ ܕܲܠܡܵܪܝܵܐ ܬܸܣܓܿܘܿܕܼ ܘܠܹܗ ܗܘ̤ ܒܲܠܚܘܿܕܲܘ ܬܸܦܠܘܚ","severity":"info","text":"This phrase echoes the first commandment of the Decalogue (Exodus 20:3–6) and the Shema‘ (Deuteronomy 6:4), emphasizing exclusive worship of God. Narsai adapts it to contrast the tempter’s demand for worship with the true worship due to God alone.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܡܘܿܢܵܐ","severity":"info","text":"The Syriac ܡܵܡܘܿܢܵܐ (Māmōnā) is a loan from Aramaic, meaning 'wealth' or 'money'. In Syriac Christian tradition, it is often personified as a demonic force, as seen in the phrase 'bow of Mammon', which symbolizes the temptation of avarice.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܲܚܪܹܢܵܐ ܒܪܸܚܡܲܬܼ ܟܸܣܦܐ ܘܚܲܕܼ ܒܲܬܼܪܲܝܗܘܿܢ ܬܲܟܼܬܘܼ̈ܫܹܐ","severity":"info","text":"This passage enumerates three temptations: hunger (desire for bread), love of money, and garments. This triadic structure is a rhetorical device common in Syriac homilies, organizing the narrative of Christ’s temptations into a progressive series.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܬܼܠܝܼܛܵܐ ܦܲܓܼܪܵܢܵܐ","severity":"info","text":"The phrase 'athlete, the tempter' (ܐܲܬܼܠܝܼܛܵܐ ܦܲܓܼܪܵܢܵܐ) is a paradoxical inversion: the tempter is cast as an athlete who fails. This reflects Narsai’s reception of the ascetical ideal, where the true athlete is Christ, and the devil is a counterfeit.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܚܹܝܠ ܪܘܼܚܵܐ ܘܫܸܡ ܐܲܠܵܗܵܬ (bḥayl rūḥā w-šem ʼalāhāt) is ambiguous: it may mean 'by the power of the Spirit and the name of the gods' (as translated) or 'by the power of the Spirit and the name of God' (if ܐܲܠܵܗܵܬ is read as a plural of majesty). The reading 'gods' is retained here to reflect the tempter’s polytheistic deception.","The clause ܘܡܲܕܲܟ ܪܵܘܡܵܐ ܕܡܲܪ̈ܵܚܹܐ (w-maddak rāwmā d-marrāḥē) is obscure: 'raised the height of the boastful' may refer to the tempter’s pride or to Christ’s victory. The translation follows the former, but the latter is possible."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܟܵܣܵܐ ܕܡܠܹܐ ܣܲܡ ܡܵܘܬܵܐ\nܡܡܲܕܟ ܐ̄ܢܵܐ ܘܝܵܗ̇ܒܼ ܐܢܵܐ ܠܹܗ. :ܘܐܸܢ ܩܲܠܝܼܠ ܛܵܥܸ̇ܡ ܡܸܢܹܗ\nܫܪܝܐ ܡܠܬܹܗ ܠܗܕܡܘ̈ܗܝ. :ܠܪܵܘܡܵܐ ܕܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܐ\nܪܓܸܝܓܼ ܗ̄ܘ̣ܵܐ ܕܢܹܣܘܲܚ ܚܲܣܵܡܵܐ. :ܕܡܦܣ ܗ̄ܘ̣ܵܐ ܒܪܵܘܡܹܗ ܕܫܘܼܒܼܚܵܐ\nܕܓܼܘܼܡܵܨܵܐ ܗ̄ܘ̣ ܠܲܕܼ ܣܵܠܹ̇ܩ ܠܹܗ. :ܐܲܣܩܹܗ ܪܘܼܚܵܐ ܠܲܐܬܼܠܝܛܵܐ\nܠܙܲܝܟܵܐ ܕܲܒ̣ܥܐ ܡܵܪܘܕܼܵܐ. :ܦܲܬܼܚܹܗ ܠܵܐܓܼܘܿܢ ܬܲܟܼܬܘܼܫܵܐ\nܠܥܸܠ ܡ̣ܢ ܗܲܝܟܲܠ ܚܘܼܣܵܝܵܐ. :ܢܚܸܬܼ ܐܲܬܼܠܝܵܛܐ ܠܐܸܓܼܘܢܐ\nܒܙܲܝܢܵܐ ܕܪܸܚܡܼܬܼ ܬܸܫܒܿܘܿܚܬܼܵܐ. :ܘܩܲܒ̣ܥ ܢܝܼܫܵܐ ܕܙܵܟܼܘܼܬܼܵܐ\nܠܲܕܼ ܫܵܐܸ̇ܠܛ ܪܸܚܡܲܬ ܟܸܣܦܵܐ. :ܒܕܲܪܵܐ ܕܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܐ\nܬܟܼܝܼܠ ܗ̄ܘ̣ܵܐ ܕܙ̈ܟܐ ܡܪܝܐ. :ܘܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܕܡܸܬܼܦܲܟܲܪ\nܒܩܲܛܝܼܢܘܼܬܼ ܢܸܫ̈ܒܲܐ ܕܐܲܪܡܝܼ. :ܒܡܸܠܬܼܵܐ ܐܝܼܙܓܲܕܵܐ ܕܢܲܦ̣ܫܵܐ\nܛܡ݂ܲܪ ܫܘܼܒܼܚܵܐ ܘܫܲܕܲܪ ܨܹܐܕܵܘܗܝ. :ܘܲܦܢܝܼ ܠܘܵܬܹܗ ܒܲܪܬܼ ܩܵܠܵܐ\nܘܲܟܼܬܼܝܼܒܼ ܒܵܗ̇ ܣܲܒܼܪܵܐ ܐܪܝܼܩܵܐ. :ܣܡ ܡܲܘܬܐ ܒܓܹܐܪܹ̈ܐ ܕܫܘܼܒܼܚܵܐ\nܛܫ̣ ܡܵܪܘܿܕܼܵܐ ܘܲܫ̣ܕܵܐ ܒܹܗ. :ܘܩܲܒܠܹܗ ܢܣܲܟܿܪܵܐ ܕܦܘܼܪܩܵܢܵܐ\n:ܕܐܵܘܚܸܕܼ ܒܐܝܼܕܹܗ ܪܘܼܚܩܘܼܕܼܫܵܐ\n:ܐܸܢ ܠܵܡ ܗܘ̤ ܕܒܼܪܐ ܐܝܼܬܲܟ\nܘܫܲܪܝܼܪܝܼܢ ܩ̈ܠܐ ܕܲܥܠܲܝܟ. :ܫܕܼܝܼ ܢܦ݂ܲܫܵܟ ܡܸܟܵܐ ܠܲܐܪܥܵܐ\nܘܗܵܐ ܚܲܬܡܪܗ̇ ܠܒܼܪܘܬܐ. :ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܓܹܝܪ ܕܲܠܙܲܕܲܝܼܩܵܐ\nܥܘܼܕܼܪܵܢܵܐ ܠܘܹܐ ܕܡܲܠܲܐܟܹ̈ܐ. :ܘܲܡܢܛܪܝܼܢ ܠܹܗ ܒܥܲܣܩ̈ܬܼܵܐ\nܕܠܵܐ ܢܸܬܿܬܲܩ̈ܠܵܢ ܗ̈ܠܟܼܵܬܹܗ. :ܚܘܬܼ ܡ̣ܢ ܪܵܘܡܵܐ ܠܘܵܬܼ ܐܲܪܥܵܐ\nܘܢܲܣܵܐ ܚܲܝܠܵܐ ܕܫܘܼܠܛܵܢܵܟ. :ܘܗܵܐ ܛܵܥܢܲܝܼ̇ܢ ܠܵܟ ܪ̈ܘܼܚܵܢܹܐ\nܘܲܡܙܲܚܝܼܢ ܠܵܟ ܒܐܝܼܕܲܢܗܘܿܢ. :ܠܡܵܢܵܐ ܡܛܫܹܐ ܐ̄ܢܵܬ ܫܘܼܠܛܵܢܵܟ\nܘܐܚܕܬ ܒܲܐܦܲܝ̈ ܬܸܫܒܿܬܘܚܬܹܗ.","english":"The cup filled with the poison of death,  \nhe offers and gives to him. And if he tastes a little of it,  \nhis word dissolves his limbs. To the height of the love of glory,  \nhe was eager to ascend the summit. For he thought in his height of glory  \nthat the summit was for him who ascended it. The spirit brought him up to the athlete,  \nto the victor whom the rebel sought. He opened the gate of the contest  \nabove the temple of mercy. The athlete descended to the gate  \nwith the weapon of the love of glory. And he fixed the sign of victory  \nfor him who rules the love of money. In the arena of the love of glory,  \nhe trusted that the Lord would conquer. And he did not know that he would be defeated  \nby the sharpness of the arrows of the one he cast down. By the word of the messenger of the self,  \nhe concealed glory and sent his hunters. And he called to him with a voice,  \nand wrote in it a vain hope. He placed death in the arrows of glory;  \nthe rebel hid and shot with it. And he received the reward of salvation,  \nthat he might hold in his hand the Holy Spirit.  \nIf you are not the son of the Creator,  \nand the voices against you are true,  \ncast your corpse here to the ground,  \nand behold, it will seal the pit. For it is written that for the righteous,  \nhelp is with the angels. And they protect him in difficulties,  \nso that his ways may not stumble. Descend from the height to the earth,  \nand test the power of your dominion. And behold, your spirits are leading you,  \nand they are driving you with their hands. Why is your dominion hidden,  \nand has it taken hold of the face of his glory?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܬܠܝܛܐ","severity":"info","text":"The term ܐܬܠܝܛܐ (athlete) is a Greek loanword (ἀθλητής) used in Syriac for a contestant in an ascetic or spiritual struggle, here applied to Christ as the victor in the temptation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܠܙܲܕܲܝܼܩܵܐ ܥܘܼܕܼܪܵܢܵܐ ܠܘܹܐ ܕܡܲܠܲܐܟܹ̈ܐ","severity":"info","text":"The line 'for the righteous, help is with the angels' echoes Psalm 91:11–12 (LXX 90:11–12) or a similar wisdom tradition about angelic protection of the righteous, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܣܵܐ ܕܡܠܹܐ ܣܲܡ ܡܵܘܬܵܐ","severity":"info","text":"The image of a cup filled with the poison of death recalls the temptation narrative in which Satan offers Christ a deadly draught, a motif found in Syriac exegetical traditions (e.g., Ephrem's commentaries).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a metaphorical description of Satan's deception to a direct challenge ('If you are not the son of the Creator...'), mimicking the taunt of the tempter in the Gospel accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܵܐ ܛܵܥܢܲܝܼ̇ܢ ܠܵܟ ܪ̈ܘܼܚܵܢܹܐ","severity":"caution","text":"The phrase 'your spirits are leading you' is ambiguous: it may refer to demonic spirits under Satan's command or to the Holy Spirit guiding Christ; the context of the rebel's taunt suggests the former, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit' (ܪܘܼܚܵܐ) in line 7 is ambiguous: it could be the Holy Spirit or a demonic spirit; the context of the athlete and contest favors the Holy Spirit as the one who brings Christ to the contest.","The phrase 'the love of glory' (ܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܐ) is repeated and may be ironic, referring to Satan's desire for glory or Christ's rejection of it."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܓܠܝܼ ܫܘܼܒܼܚܵܟ ܘܚܵܘܵܐ ܚܲܝܠܵܟ\nܘܗܵܐ ܡܼܬܼܩܲܠܲܣܬܿ ܡ̣ܢ ܟܠܵܐ. :ܐܘ ܦܚ̈ܐ ܕܛܡ̣ܪ ܢܟܼܠܹܐ\nܘܢܸܫܒܹ̈ܐ ܕܦܪܣ ܨܢܥ̈ܬܐ. :ܕܦܲܣܸܩ ܐܸܢܘܿܢ ܩܲܠܝܼܠܵܐ\nܒܒܲܪܬܼ ܩܵܠܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ. ܣܲܓܝܼܐܘܼܬܼ ܙܲܝܢܵܐ ܐܲܩܪܸܒܼ ܪܘܼܚܵܢܵܐ ܥܲܡ ܦܲܓܼܪܵܢܵܐ. ܘܲܒܼܟܲܪܝܘܼܬܼ ܡܸ̈ܠܹܐ ܣܲܚܦܹܗ:\nܘܐܵܘܦܝܼ ܟܠܗܹܝܢ ܨܸܢܥܵܬܹ̈ܗ. :ܠܦܘܼܬܼ ܨܸܢܥ̈ܵܬܹܗ ܕܲܢܟܼܝܼܠܹܵܐ\nܦܲܢܝܼ ܨܹܐܕܵܘܗܝ ܦܸܬܼܓܲܡܵܐ. :ܘܲܒܼܣܵܗܕܘܼܬܹܗ ܕܲܟܼܬܼܵܒܼܵܐ\nܣܲܟܼܪܹܗ ܠܦܘܼܡܹܗ ܕܡܲܪܚܵܐ. :ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܠܲܡ ܕܲܠܥܵܒܼܘܿܕܼܵܐ\nܠܵܐ ܬܢܲܣܹܐ ܒܝܲܕܼ ܦܘܼܠܵܓܼܐ. :ܕܠܵܐ ܢܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܒܲܐܦܲܝ̈ܟ\nܘܠܵܐ ܢܸܬܼܦܲܢܲܝ̈ܢ ܫܹܐܠܵܬܼ̈ܟ. :ܐܘ ܦܘܼܪ̈ܣܐ ܕܪܲܟܸܿܒܼ ܢ̣ܟܼܠܵܐ\nܘܨܢܥܵܬܼ̈ܐ ܕܲܚܫ݂ܲܠ ܙܹܐܦܵܐ. :ܕܦܲܪܣܝܼ ܐܸܢܹܝܢ ܝ̇ܕܥܟܿܠ\nܒܟܼܘܼܪܵܐ ܕܪܘܼܚܵܐ ܒܝ̇ܪ ܟܠ. :ܐܘ ܐܲܬܼܠܝܵܛܵܐ ܦܓܪܵܢܵܐ\nܕܐܸܚܲܕ ܕܲܪܵܐ ܥܲܡ ܪܘܼܚܵܐ. :ܐܘ ܚܵܫܘܿܫܵܐ ܕܠܵܐ ܚܣܢܗ\nܚܣܝܼܢܵܐ ܕܫܥܒܸܿܕܼ ܐܢܵܫܵܐ. :ܐܘ ܟܝܵܢܵܐ ܡܥܲܛܸܦ ܚܲܫܹ̈ܐ\nܕܲܙܟ̣ܵܐ ܠܚܲܫ̈ܐ ܕܒܲܟܼܝܵܢܹܗ. :ܐܘ ܒܲܪ ܫ̣ܒܼܝܵܐ ܕܐܸܬܼܓܲܢܒܲܪ\nܘܕܲܒܼܪܹܗ ܒܫܸܒܼܝܵܐ ܠܫܲܒܵܝܵܐ. :ܐܘ ܩܪܲܒܼܬܼܪܵܢܵܐ ܕܐܸܬܼܟܲܬܲܫ\nܘܲܫ̣ܪܐ ܟܒܼܝܼܫܹ̈ܐ ܠܚܹܐܪܘܼܬܼܵܐ. :ܐܘ ܒܲܪ ܛܘܗܡܵܐ ܕܚ̈ܛܝܐ\nܕܚܲܪܲܪ ܓܸܢܣܹܗ ܡ̣ܢ ܥܵܘܠܵܐ. :ܬܵܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ ܐܸܚܲܕܼ ܕܲܪܵܐ\nܦܲܓܼܪܢܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ. :ܘܚܲܣܢܹܗ ܒܙܵܘ̈ܥܹܐ ܕܪܸܥܝܵܢܵܐ\nܚܵܫܘܫܵܐ ܠܠܵܐ ܚܵܫܘܿܫܵܐ. :ܬܵܠܵܬܼܵܐ ܓܹܐܪܹ̈ܐ ܡܬܲܚ̣ ܘܲܫܕܵܐ\nܒܓܼܵܘ ܩܸܫܬܵܐ ܠܘܼܩܒܲܠ ܢܝܼܫܵܐ. :ܘܒܲܬܼܠܝܼܬܵܝܵܐ ܐܲܟܼܪܸܙ ܒܵܗ̇\nܙܵܟܼܘܼܬܼܵܐ ܘܟܼܘܼܐܪܵ ܒܝܼܫܵܐ. ܒܩܸܐܪܣܵܐ ܩܲܕܼܡܵܐ ܐܸܬܿܬܲܒܼܪܲܬ̤. ܩܸܫܬܹܗ ܘܢܲܝܙܟܹܿܗ ܕܚܲܣܝܼܢܵܐ.","english":"Show your glory and reveal your power, and behold, you are praised by all. Or the snares of the hidden one are set, and the nets of the tempter are spread. For he would cut off a little of the sound of the word of his mouth. He offered a great contest of spirit with the body, and with the first of the words he overthrew him. And he overturned all his counsels. To the counsels of the pure one, he set a word against him. And by the testimony of Scripture, he shut the mouth of the boaster. It is written for us: Do not be healed by a physician who does not take the door in your face, and your questions are not resolved. Or the chariots that the hidden one rides, and the counsels that the envious one devises, that the knower of all would spread in the furnace of the spirit. Or the body, the material, that took up the contest with the spirit. Or the sentient one without feeling, the rational one that made pain serve. Or the nature that bends pains, that conquers the pains of its own kind. Or the free-born one who became strong and led by freedom to the captor. Or the warrior who fought and loosed the captives to freedom. Or the son of the race of sinners who freed his kind from iniquity. Three times the body took up the contest with the spirit, and he felt it with the movements of thought, the sentient one to the insentient. Three arrows he drew and shot into the bow against the enemy. And in the third he proclaimed victory and the evil one was defeated. In the first contest his bow and the arrows of the enemy were broken.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܠܵܬܼ ܙܲܒܼܥܝܼ̈ܥ","severity":"info","text":"The passage is structured around three contests (ܬܵܠܵܬܼ ܙܲܒܼܥܝܼ̈ܥ), a triadic pattern common in Narsai's homilies, culminating in the third contest where victory is proclaimed.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܠܵܓܼܐ","severity":"info","text":"The term ܦܘܼܠܵܓܼܐ (pulāgā) here means 'physician' or 'healer', but in Syriac exegetical contexts it can also connote a 'divider' or 'interpreter', possibly alluding to Christ as the true healer versus false teachers.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܠܲܡ ܕܲܠܥܵܒܼܘܿܕܼܵܐ ܠܵܐ ܬܢܲܣܹܐ ܒܝܲܕܼ ܦܘܼܠܵܓܼܐ","severity":"info","text":"This line echoes a proverbial or scriptural warning against seeking healing from an unqualified physician, possibly alluding to Jesus' rebuke of false teachers (cf. Matt 7:15 or Luke 13:15 in Syriac tradition).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܫܬܵܐ","severity":"info","text":"The imagery of the bow (ܩܸܫܬܵܐ) and three arrows (ܬܵܠܵܬܼܵܐ ܓܹܐܪܹ̈ܐ) draws on military and athletic metaphors common in Syriac ascetic literature, representing Christ's spiritual combat against temptation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܘ ܒܲܪ ܫ̣ܒܼܝܵܐ ܕܐܸܬܼܓܲܥܒܲܪ","severity":"info","text":"The phrase 'free-born one who became strong' parallels Narsai's recurring theme of Christ as the liberator of humanity, echoing Pauline language of redemption (e.g., Rom 8:21) and Syriac soteriology.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܩܸܐܪܣܵܐ ܩܲܕܼܡܵܐ ܐܸܬܿܬܲܒܼܪܲܬ̤","severity":"caution","text":"The final line 'In the first contest his bow and the arrows of the enemy were broken' is textually uncertain; the Syriac verb ܐܸܬܿܬܲܒܼܪܲܬ̤ (ettabrat) is feminine singular, but the subject (bow) is masculine, suggesting a scribal error or dialectal variation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hidden one' (ܛܡ̣ܪ) is ambiguous: it may refer to Satan or a generic tempter.","The phrase 'son of the race of sinners' (ܒܲܪ ܛܘܗܡܵܐ ܕܚ̈ܛܝܐ) could be read as Christ's human lineage or as a reference to humanity's sinful nature."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܘܠܵܐ ܦܵܫ̣ ܠܹܗ ܒܡܵܐܢܲܝ̈ ܙܲܝܢܹܗ\nܫܲܪܟܵܢܵܐ ܕܫܲܪܝܼܪ ܘܚܲܠܝܼܡ. :ܒܕܲܪܵܐ ܐ̄ܚܪܹܢܵܐ ܐܫܬܪܝܼܘ\nܗܲܕܵܡܵܘ̈ܗܝ ܕܲܩܪܲܒܼ ܬܼܵܢܵܐ. :ܘܐܸܬܿܬܲܒܲܪܘ ܕܪ̈ܵܥܲܝ ܪܘܼܚܵܐ\nܒܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܦܓܼܪܢܐ. :ܒܣܲܓܝܐܘܼܬܼ ܙܲܝܢܵܐ ܐܲܩܪܸܒܼ\nܡܵܪܘܿܕܵܐ ܥܲܡ ܒܲܪ ܐܵܕܼܵܡ. :ܘܲܒܚܲܕܸ ܙܲܝܢܵܐ ܕܚܹܝܠ ܪܘܼܚܵܐ\nܚܲܣܢܹܗ ܘܒܲܛܸܠ ܫܘܼܠܛܵܢܹܗ. :ܒܟܼܠ ܐܘܼܡܵܢܘܼ ܐܸܬܼܟܲܬܲܫ\nܚܲܣܝܼܢܵܐ ܥܲܡ ܚܵܫܘܿܫܵܐ. :ܘܦܲܓܼܪܵܢܵܐ ܒܡܸܠܬܐ ܒܲܠܚܘܿܕܼ\nܫ̣ܪܵܐ ܪܘܼܟܵܒܼܵܐ ܕܨܢܥ̈ܬܹܗ. :ܒܲܬܼܠܵܬܼܵܐ ܚܸܣܢ̈ܝܼܢ ܚܲܣܢܹܗ\nܫܲܒܵܝܵܐ ܠܒܲܪ ܓܵܠܘܼܬܼܵܐ. :ܘܲܬܼܪܲܥ ܐܸܢܘܿܢ ܓܲܠܘܵܝܵܐ\nܠܫܵܘܼܪܹ̈ܐ ܡܪ̈ܝܼܕܹܐ ܕܚܛܝܼܬܼܵܐ. :ܒܲܬܼܠܵܬܼܵܐ ܦܲܚܝܼ̈ܢ ܣܲܬܲܪ\nܟܬܗܘܿܢ ܚܲܫܹ̈ܐ ܕܡܵܝܘܿܬܹ̈ܐ. :ܘܥܲܒܲܪ ܐܸܢܘܿܢ ܩܲܠܝܼܠܵܐ\nܠܚܲܫܹ̈ܐ ܨܲܐܕܲܝ ܣܲܓܼܝܼܐܹ̈ܐ. :ܒܪܸܓܲܬܼ ܠܲܚܡܵܐ ܩܲܪܸܒܼ ܠܹܗ\nܪ̈ܓܼܝܼܓܼܵܐ ܕܟܼܠ ܫܘܼܚܠܵܦ̈ܝܼܢ. :ܘܟܲܣܝܼ ܐܸܢܘܿܢ ܡܵܪܘܿܕܼܵܐ\nܒܐܸܣܟܹܿܝܡ ܠܲܚܡܵܐ ܐܲܝܟ ܢܚܲܬܵܐ. :ܒܪܸܚܡܲܬܼܟܸܣܦܵܐ ܟܲܢܸܫ ܚ̣ܡܲܠ\nܙܢ̈ܝܐ ܕܟܼܠܗܹܝܢ ܒܝܼ̈ܫܬܼܵܐ. :ܘܲܒܼܫܸܡ ܬܵܓܼܵܐ ܘܫܘܼܠܛܵܢܵܐ\nܨܒܬܗ̇ ܠܣܵܢܝܘܼܬܼ ܚܘܼܫܵܒܼܵܘ̈ܗܝ. :ܒܟܼܵܣܵܐ ܕܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܐ\nܡܲܕܟ ܘܲܚ̣ܠܲܛ ܣܲܡ ܡܵܘܬܐ. :ܘܫܘܼܒܼܚܵܐ ܒܲܕܼܡܘܼܬܼ ܚܲܠܝܘܼܬܼܵܐ\nܛ̣ܫ ܥܲܠ ܟܵܣܹܗ ܡܲܪܝܼܪܵܐ. :ܒܲܬܼܠܬܐ ܕܪ̈ܝܢ ܣܲܝܸ[...]\nܟܠ ܚܲܫ̈ܝܢ ܕܲܠܒܲܪ ܘܕܲܠܓܼܵܘ. :ܘܲܩܒ݂ܲܥ ܐܸܢܘܿܢ ܐܲܝܟ ܢܝܼܫܵܐ\n:ܒܬܲܟܼܬܘܼܫܵܐ ܕܥܲܡ ܦܵܪܘܿܩܲܢ\n:ܒܓܲܒܼܵܐ ܕܝܼܠܹܗ ܐܲܩܝܼܡܹܗ\nܠܥܵܠܡܵܐ ܟܠܹܗ ܡ̣ܢ ܣܵܟܹܗ. :ܘܚܵܒܬ̤ ܟܠܵܗ̇ ܡܲܫܪܝܼܬܼܵܐ\nܡ̣ܢ ܚܲܕܼ ܕܲܙܟ̣ܐ ܒܚܹܝܠ ܪܘܼܚܵܐ. :ܟܠ ܦܘܼܪ̈ܣܝܢ ܪܲܟܸܿܒܼ ܘܲܚ̣ܫܲܠ\nܘܲܠܒܸܫ ܐܸܢܘܿܢ ܐܲܝܟ ܙܲܝܢܵܐ.","english":"And he did not remain in the snares of his adversary. The remainder of the true and firm one. In the last generation, the limbs of the battle of error were loosened. And the thoughts of the spirit were shattered by the struggle with the flesh. With many snares, the rebel contended with the son of Adam. And with one snare of the power of the spirit, he broke him and abolished his authority. With all his skill, the wicked one fought with the tempter. And the vanquisher, by word alone, dissolved the chariot of his deceits. The victor broke his snares with a threefold victory for the son of the exile. And he opened a clear path for the rebellious foundations of sin. With a threefold victory, he concealed the pains of death. And he passed a little way into the many pains of the hunters. With the desire for bread, he offered him the temptations of all changes. And the rebel covered himself with the guise of bread like a sister. With the love of silver, he stirred up the storms of all evils. And he adorned the crown and authority for the sake of the governance of his thoughts. With the cup of love of praise, he mixed and blended poison, and set death. And glory in the form of sweetness he hid upon his bitter cup. With the threefold victory of the spirit, he loosed all the pains within and without. And he crowned himself like a sign. In the struggle with the Savior, on his own side he set him, for the whole world from its end. And the whole camp fell from one who conquered by the power of the spirit. He mounted and overcame all the snares, and the enemy clothed himself like a weapon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the tempter's failure to ensnare the righteous one, who overcomes through spiritual power and a threefold victory, dissolving the tempter's deceptions.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܬܼܠܵܬܼܵܐ","severity":"info","text":"The term ܒܲܬܼܠܵܬܼܵܐ (bettālātā) means 'threefold victory' or 'triple triumph,' a key motif in Narsai's depiction of Christ's victory over temptation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܵܕܼܵܡ","severity":"info","text":"The phrase 'son of Adam' (ܒܲܪ ܐܵܕܼܵܡ) echoes the biblical typology of Christ as the second Adam, overcoming what the first Adam failed to resist.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homily reflects the Syriac exegetical tradition of Christ's temptation as a cosmic battle, with the tempter using bread, silver, and praise as lures—common ascetic temptations.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a tripartite structure: the tempter's failure, the threefold victory, and the tempter's final disguise as a weapon, mirroring the homily's rhetorical escalation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is partially corrupt or lacunose (e.g., ܒܲܬܼܠܬܐ ܕܪ̈ܝܢ ܣܲܝܸ[...]), making the precise sense of the final lines uncertain; the English draft's 'clothed himself like a weapon' is a plausible reconstruction.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'son of the exile' (ܒܲܪ ܓܵܠܘܼܬܼܵܐ) may refer to humanity in exile from paradise or to Christ as a sojourner; the reading taken is the former.","The final clause about the enemy clothing himself 'like a weapon' (ܐܲܝܟ ܙܲܝܢܵܐ) is ambiguous: it may mean the enemy becomes a weapon against himself or that he arms himself for further battle."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":":ܘܲܬܼܒܲܪ ܐܸܢܘܿܢ ܒܲܪ ܕܵܘܝܼܕܼ\nܒܲܫܪܬܼ ܩܵܠܵܐ ܠܡܐܢܝ̈ ܙܲܝܢܹܗ. :ܒܗܸܬܼ ܡܵܪܘܿܕܼܵܐ ܥܲܡ ܙܲܝܢܹܗ\nܘܐܸܬܼ ܒܲܕܲܪܘ ܚܲܝ̈ܠܵܘܵܬܹܗ. :ܘܝܸܬܼܒܲܬ̤ ܟܠܵܗ̇ ܣܸܡܵܠܵܐ\nܒܐܸܒܲܠܐ ܕܫܸܦܠܹܗ ܕܚܲܣܝܼܢܵܐ. :ܫܲܠܸܡ ܟܠܗܘܿܢ ܢܸܣܝܘܿܢܵܘ̈ܗܝ\nܐܵܟܸܠ̇ ܩܲܪܨܵܐ [ܩ]ܘ̈ܬܼ ܡܵܪܢ. :ܘܫܲܢܝܼ ܡܸܢܹܗ ܥܲܕܼ ܙܲܒܼܢܵܐ\nܥܲܕܼ ܠܛ̇ܫ ܣܲܝܦܵܐ ܠܩܸܛܠܵܐ. :ܫܠܝܼ ܩܪܵܒܼܵܐ ܘܢܵܚ̣ ܬܲܟܼܬܼܘܼܫܵܐ\nܕܚܵܫܘܿܫܵܐ ܘܪܹܫܵܐ ܕܐܵܐܲܪ. :ܘܩܵܡ̣ܘ ܚܲܙ̈ܵܝܹܐ ܕܐܵܓܼܘܿܢܵܐ\nܕܲܢܩܲܠܣܘܼܢ ܠܲܐܬܼܠܹܝܛ ܩܘܼܫܬܵܐ. :ܬܲܗܪܵܐ ܠܟܼܠܗܘܿܢ ܟܲܢܸܫ ܗ̄ܘ̣ܵܐ\nܠܐܸܣܛܵܕܼܝܼܘܿܢ ܕܐܲܬܼܠܝܼ̈ܛܹܐ. :ܕܢܸܚܙܘܢ ܬܲܟܼܬܘܼܫܑܵܐ ܚܲܕܼܬܐ\nܕܦܲܓܼܪܵܢܵܐ ܘܪܘܼܚܵܢܵܝܵܐ. :ܚܙܵܬܼܵܐ ܚܕܲܬܼܵܐ ܚܕܲܬܵܐ ܚܵܙܝ̇ܢ ܗ̄ܘ̣ܵܘ\nܬܪܹܝܢ ܕܪܪ̈ܐ ܕܲܠܩܘܼܒܼܠܵܐ. :ܕܠܵܐ ܡܡܬܘܡ ܚܡ̇ܣܢ ܒܸܣܪܐ\nܠܡܹܐ ܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܪܘܼܟܵܝܐ. :ܒܲܡܚܝܼܠܘܼܬܹܗ ܕܚܵܫܘܿܫܵܐ\nܡܸܬܼܒܲܩܝܢ ܗ̄ܘ̣ܵܘ ܪ̈ܘܼܚܵܢܹܐ. :ܕܒܐܝܢܵܐ ܟܲܝ ܙܲܝܢܵܐ ܙܵܟܹ̇ܐ\nܟܝܵܢܵܐ ܡܚܝܼܠܵܐ ܠܚܲܣܝܼܢܵܐ. :ܕܟܼܢܬܼܗܘܿܢ ܕܠܵܐ ܪܒܿܐ ܗ̄ܘ̣ܵܬܼ\nܐܲܝܟ ܗܵܝ̇ ܕܲܠܒܼܝܼܫ ܗܕܡ̈ܐ. :ܕܝܕܼܥܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܕܐܸܬܼܢܨܢܝ\nܒܩܪܒܼܐ ܕܥܲܡ ܣܲܓܝܐ̈ܐ. :ܒܗܕ ܐܬܸܢܘܲܝ ܐܸܬܲܟܢܫܘ\nܕܢܚܙܘܢ ܫܘܼܠܵܡ ܐܲܓܼܘܢܐ. :ܕܐܝܢܐ ܕܢܵܣܸ̇ܒܼ ܙܵܟܼܘܼܬܼܵܐ\nܢܸܦܢܘܿܢ ܠܹܗ ܟܠܝܼܠ ܩܘܼܠܵܣ̈ܐ. :ܠܫܘܼܠܵܡ ܐܓܘܢ̈ܐ ܢܲܛܪܘܼܗܝ\nܠܲܟܼܠܝܼܠܵܐ ܕܩܘܼܠܵܣܲܝ̈ܗܘܢ. :ܕܲܢܣܝܼܢܘܼܬܝܗܝ ܩܠܝܗ̈ܘܢ\nܒܪܫܐ ܕܐܝܢܐ ܕܡܸܬܼܢܲܨܲܚ. :ܘܕܲܚ̣ܙܘ ܕܲܙܟ̣ܵܐ ܦܸܓܼܪܢܐ\nܠܟܼܢܬܗܘܢ ܪܘܚܢܝܐ. :ܨܲܒܿܬܼܘܼܗܝ ܒܲܟܼܠܝܼܠ ܩܠܝ̈ܗܘܢ\nܠܲܐܬܼܠܝܼܛܵܐ ܕܙܲܕܲܝܼܩܘܼܬܼܵܐ. :ܩ̈ܠܐ ܕܫܘܼܒܼܚܵܐ ܦܢܝܼܘ ܠܹܗ\nܠܚܵܫܘܿܫܵܐ ܚܠܵܦ ܙܵܟܼܘܼܬܼܵܐ.","english":"And the son of David broke the snare. The voice proclaimed to the limbs of his armor. The rebel with his armor was terrified, and the powers of his armies were scattered. And the whole left side was seated in the mourning of the fall of the wicked one. All his snares were delivered up, the slanderer, like the thorns of the Lord. And he fled from him until the time, until the sword was hidden for the slaughter. The battle ceased, and the contest of the athlete and the chief of the air was still. And the spectators of the arena stood up to praise the true athlete. The whole crowd was amazed at the stadium of the athletes, that they might see a new contest of the bodily and spiritual. They beheld a new spectacle, two orders opposite each other, which never at any time had a single order mingled with the spiritual. By the power of the athlete, the spiritual ones were being overcome, for how could a weak nature conquer the wicked one by arms? For their victory was not like that of one who wears limbs. They knew that he had been trained in battle with many. In this they were astonished, that they might see the outcome of the arena: which one would take the victory, the crown of praises would go to him. For the outcome of the contests, they awaited the crown of their praises, that their victory cries might be placed on the head of the one who was being trained. And when they saw that the bodily one was victorious, their spiritual victory was complete. They placed their cries as a crown on the athlete of righteousness. Praises were opened to him for the athlete in place of victory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܵܫܘܿܫܵܐ","severity":"info","text":"The Syriac term ḥāšōšā (athlete) is a key metaphor in Narsai’s homily, casting Christ as a spiritual contestant in an arena. This athletic imagery pervades the passage, with references to the stadium (ܐܸܣܛܵܕܼܝܼܘܿܢ), spectators (ܚܲܙ̈ܵܝܹܐ), and crown (ܟܠܝܼܠ).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܕܵܘܝܼܕܼ","severity":"info","text":"The phrase “son of David” (bar Dawid) is a Christological title drawn from the Gospels (e.g., Matt 1:1; Luke 1:27), emphasizing Christ’s messianic lineage. Narsai uses it here to identify Christ as the victor over the adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܼܝܼܘܿܢ","severity":"info","text":"The stadium (esṭādyon) and arena (ʾagōnā) reflect the Greco-Roman athletic contests, a common metaphor in Syriac literature for spiritual struggle. Narsai’s audience would recognize this imagery from contemporary civic life, where such spectacles were familiar.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܵܡ̣ܘ ܚܲܙ̈ܵܝܹܐ ܕܐܵܓܼܘܿܢܵܐ","severity":"info","text":"This passage marks a structural shift from the battle narrative to the spectators’ reaction. The “spectators of the arena” (ḥazzāyē d-ʾāgōnā) stand to praise the true athlete, transitioning the focus from Christ’s struggle to the cosmic witness of his victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܕܪܪ̈ܐ ܕܲܠܩܘܼܒܼܠܵܐ","severity":"info","text":"The “two orders opposite each other” (trēn darrē d-lqubālā) parallel the dualistic framework common in Syriac ascetic theology, contrasting the bodily and spiritual realms. This echoes earlier Syriac writers like Ephrem, who often depict Christ’s temptation as a cosmic contest between these orders.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܟܸܠ̇ ܩܲܪܨܵܐ [ܩ]ܘ̈ܬܼ ܡܵܪܢ","severity":"caution","text":"The phrase “slanderer, like the thorns of the Lord” (ʾākel qarṣā [q]ōt mārʿ) is textually uncertain. The bracketed [q] indicates a possible scribal error or variant; the reading “thorns” (qōt) may be a corruption or a deliberate allusion to the crown of thorns. The sense remains ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “like the thorns of the Lord” (ܐܵܟܸܠ̇ ܩܲܪܨܵܐ [ܩ]ܘ̈ܬܼ ܡܵܪܢ) is textually uncertain; the bracketed [q] may indicate a scribal correction or variant. The identity of the “slanderer” (ʾākel qarṣā) as Satan is clear, but the precise metaphor is obscure.","The term “left side” (ܣܸܡܵܠܵܐ) could be read literally as the left flank of an army or symbolically as the side of evil or defeat, common in Syriac moral cosmology."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":":ܟܲܕܼ ܩܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܟܸܢܢܲܝ̈ܗܘܿܢ\n:ܒܪܝܼܟ ܚܲܝܠܵܐ ܕܙܟ̣ܐ ܒܦܓܼܪܐ\n:ܗܵܪܟܿܐ ܫܲܝܸܢܘ ܩ̈ܠܝܗܘܿܢ\nܠܘܵܬܼ ܓܢܣܢ ܕܲܪܓܿܝܼܙܝܼܢ ܗ̄ܘ̣ܵܘ. :ܘܲܩܢ̣ܵܘ ܣܒܼܪܐ ܕܚܘܼܕܵܬܵܐ\nܕܥܲܡܢ ܢܵܚ̇ܝܼܢ ܡ̣ܢ ܥܲܡܠܵܐ. :ܟܠܝܼܠܵܐ ܓܕܠ̣ܘ ܠܹܗ ܪ̈ܚܢܐ\n:ܠܐܲܬܼܠܹܝܛܵܐ ܦܓܼܪܢܝܐ\n:ܕܚܙ̣ܘ ܕܫ̣ܪܝܗܝ ܠܣܵܝܵܓܼܵܐ\nܕܪ̈ܲܓܝܼܙܹ̈ܐ ܒܝܲܕܼ ܪܲܒܿܘܼܬܹܗ. :ܫܘܼܒܼܚܵܐ ܩܥ̣ܵܘ ܠܹܗ ܒܐܘܫܲܥ̈ܢܹܐ\nܟܲܕܼ ܣ̇ܠܩ ܡ̣ܢ ܐܓܘܢܐ. :ܒܪܝܼܟܼܘܼ ܕܣܡܟ ܡܸܨܥܝܐ\nܠܫܝܢܐ ܕܝܼܠܲܢ ܘܕܼܟܼܠܐ. :ܬܘܵܕܝܼ ܠܛܵܒܼܵܐ ܕܲܒܼܚܲܠܹܗ\nܚܲܝܸܠ ܦܲܓܼܪܟ ܒܐܓܘܢܐ. :ܒܪܝܼܟ ܕܒܼܪܸܡܙܹܗ ܫܲܦܲܠܬܵܝܗܝ\nܠܛܪܘܼܢܵܐ ܕܲܫܒܼܵܝܗܝ ܠܐܕܲܡ. :ܒܚܘܼܒܵܐ ܠܘܵܬܹܗ ܡܢ̇ܫܝܢ ܗ̄ܘ̣ܵܘ\nܒܵܬܲܪܫܘܼܠܵܡ ܐܵܓܼܘܿܢܹܗ. :ܘܲܡܫܲܡܫܝܼܢ ܗ̄ܘ̣ܵܘ ܟܲܣܝܵܬܹ̈ܗ\nܒܓܸܠܝܢ̈ܐ ܠܐܪ̈ܥܢܝܐ. :ܣܠ̇ܩܝܢ ܘܢܚ̇ܬܝܼܢ ܟܢܫܝ̈ܗܘܢ\nܠܐܝܩܪܗ ܕܒܲܪ ܡܝܘܬ̈ܐ. :ܘܦܲܨܝܼܚܝܼܢ ܒܵܗ̇ ܒܲܚܙܵܬܹܗ\nܘܲܗܲܢܝܼ ܠܗܘܿܢ ܩܵܠ ܦܸܬܼܓܼܵܡܘ̈ܬܝ. :ܬܗ݂ܲܪܘ ܗ̄ܘ̣ܵܘ ܣܲܓܿܝܼ ܒܬܲܟܼܬ ܘܫܹܗ\nܘܥܲܠ ܚܘܡܣܵܢܗ ܐܸܬܿܕܡܪܘ. :ܕܟܲܕܼ ܡ̣ܢ ܓܸܢܣܵܐ ܗ̄ܘ̣ ܚܲܝܵܒܼܵܐ\nܙܟ̣ܵܝܗܝ ܠܛܪܘܢܐ ܒܝܲܕܼ ܚܲܫܵܘ̈ܗܝ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܙܲܝܢܵܐ ܐܵܢܵܫܵܝܐ\nܫܩ̣ܠ ܙܟܼܘܬܐ ܚܫܘܫܐ. :ܒܚܹܝܠ ܪܘܼܚܵܐ ܗܘ̤ܵܬܼ ܙܵܟܼܘܼܬܹܗ\nܘܐܲܩܨܵܗ̇ ܪܘܼܚܵܐ ܠܨܒܼܝܵܢܹܗ. :ܒܲܫܡܵܐ ܕܲܒܼܪܵܐ ܕܲܥܘ[...]ܪ ܒܹܗ\nܐܸܬܼܢܲܨܲܚ ܘܲܙܟ̣ܐ ܠܚܲܫܹ̈ܐ. :ܘܲܫܘ̣ܵܐ ܠܪܲܒܿܘܼܬܼ ܐܝܼܩܵܪܵܐ\n[ܘ̈]ܢܼܬܼ ܩܲܠܲܣ ܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ. :ܗܵܫܵܐ ܕܲܫܠܸܡ ܐܵܓܼܘܿܢܵܐ\nܢܸܒܼܥܹܐ ܕܡܲܢ̣ܘܼ ܬܟܼܬܘܼܫܵܐ. :ܕܚܵܫܘܿܫܵܐ ܠܒܼܝܼܫ ܗܲܕ̈ܡܐ\nܐܘ ܕܟܝܢܐ ܕܠܵܐ ܚܵܐܹ̇ܫ. :ܡܢ̣ܘ ܕܟܼܦܸܢ ܘܐܸܬܼܢܲܣܲܝܼ\nܘܐܲܪܓܸܿܫ ܒܝܼܫܵܐ ܒܣܘܼܢܩܵܢܹܗ.","english":"When they were crying out, their wings,\n“Blessed is the power that conquered in the body!”\nHere they silenced their voices\ntoward our race, for they were stirred. And they acquired the hope of renewal,\nthat we might rest from toil. A crown they wove for him,\nthe bodily athlete,\nbecause they saw that he had loosed the restraint\nof the enraged ones through his greatness. Glory they cried to him with hosannas,\nwhen he ascended from the contest. “Blessed is he who established peace,\nour peace and that of all!” Thanksgiving to the Good One, who by his power\nstrengthened your body in the contest. “Blessed is he who by his command humbled\nthe rebel who deceived Adam!” With love toward him they were drawn,\nafter the completion of his contest. And they ministered to his hidden things\nin revelations to the earthly ones. Their assemblies ascend and descend\nfor the honor of the Son of mortals. And they rejoice in the sight of him,\nand they soothe for themselves the voice of my words. They marveled greatly at his humility and lowliness,\nand at his endurance they were amazed: that when from a guilty race he was,\nhis victory over the rebel was through his sufferings. Not by human armor\ndid the Suffering One take victory; by the power of the Spirit was his victory,\nand the Spirit cut off his will. By the name of the Son who dwelt in him,\nhe triumphed and conquered the passions, and he made equal the greatness of honor\nand praise from the spiritual beings. Now that the contest is completed,\nlet us inquire who is the wrestler: the Suffering One who put on members,\nor the nature that does not suffer? Who hungered and was tempted,\nand perceived evil in his need?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܓܘܢܐ","severity":"info","text":"The Syriac term ܐܓܘܢܐ (ʾaggōnā) is a loan from Greek ἀγών, meaning 'contest' or 'struggle'. Here it refers specifically to Christ's temptation in the wilderness, a central theme in Narsai's memrā.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܫܘܫܐ","severity":"info","text":"The term ܚܫܘܫܐ (ḥaššōšā) means 'the Suffering One' and is a Christological title emphasizing Christ's capacity to suffer, in contrast to his divine nature. Narsai uses it to highlight the paradox of the incarnation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܝܼܟ ܕܒܼܪܸܡܙܹܗ ܫܲܦܲܠܬܵܝܗܝ ܠܛܪܘܼܢܵܐ","severity":"info","text":"This line echoes the biblical account of Christ's victory over Satan (cf. Matthew 4:1–11; Luke 4:1–13). The 'rebel who deceived Adam' alludes to the serpent in Genesis 3, linking Christ's temptation to the fall.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܓܘܢܐ","severity":"info","text":"Narsai's depiction of Christ as an 'athlete' (ܐܬܼܠܹܝܛܵܐ) in the contest draws on the widespread early Christian trope of the 'athlete of God', popular in Syriac ascetical literature. The imagery of crowns and victory reflects both athletic and military metaphors.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܫܵܐ ܕܲܫܠܸܡ ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The phrase 'Now that the contest is completed' marks a structural transition from the narrative of Christ's victory to a theological inquiry about the nature of the sufferer. This shift is typical of Narsai's homiletic style, moving from story to doctrinal reflection.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܫܡܵܐ ܕܲܒܼܪܵܐ ܕܲܥܘ[...]ܪ ܒܹܗ","severity":"caution","text":"The Syriac text at this point is partially corrupt: ܕܲܥܘ[...]ܪ ܒܹܗ. The reading is uncertain; the English draft supplies 'who dwelt in him', but the exact verb form cannot be confirmed from the manuscript as edited.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'their wings' (ܟܸܢܢܲܝ̈ܗܘܿܢ) in the first line is ambiguous: it may refer to angels or to the 'limbs of his armor' mentioned in the previous passage. The English draft takes it as angels' wings, but the Syriac could also be read as 'their sides' or 'their edges'.","The identity of 'the Suffering One' (ܚܫܘܫܐ) is debated: it may refer to Christ's human nature or to the incarnate Son. Narsai's question at the end leaves the matter open."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":":ܘܲܠܡ̇ܢ ܩܲܪܸܒܼ ܡܵܪܘܲܕܵܐ\nܚܘܼܬܼܚܵܬܹ̈ܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ. :ܡܲܢ̣ܘ ܕܲܢܚܸܬܼ ܠܵܐ ܓܼܘܼܢܵܐ\nܘܐܸܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܒܝܼܫܵܐ. :ܘܡܢ̣ܘ ܕܲܙܟ̣ܵܐ ܠܚܲܣܝܼܢܵܐ\nܘܐܸܬܼܚܲܫܒܲܬ̤ ܠܹܗ ܙܵܟܼܘܼܬܼܵܐ. :ܦܘܼܪܫܵܢܵܐ ܓܠܝܐ ܡܲܟܼܪܸܙ\nܬܲܟܬܘܼܫܵܐ ܠܘܵܬܼ ܝܵܕܲܘ̈ܥܹܐ. :ܕܒܲܪ ܐܵܕܼܵܡ ܗ̄ܘ̣ ܕܐܸܬܼܢܲܣܝܼ\nܒܲܕܼܡܘܼܬܼ ܐܵܕܼܵܡ ܩܲܕܼܡܵܝܵܐ. :ܠܹܗ ܐܲܦܸܩ ܪܘܼܚܵܐ ܠܚܘܼܪܒܵܐ\nܘܗܘ̤ܝܘܼ ܕܲܟܼܦܸܢ ܘܐܸܬܼܢܲܣܝܼ. ܕܟܼܝܵܢܵܐ ܬܒ̇ܥ ܠܹܗ ܗ̄ܘ̤ܵܐ:\nܡܹܐܟܼܘܼܠܬܐ ܠܩܘܼܝܵܡ ܚܝܘ̈ܗܝ. :ܠܹܗ ܡܚܲܬܼܚܸܬܼ ܗ̄ܘ̣ܵܐ ܡܵܪܘܿܕܼܵܐ\nܕܲܢܫܲܚܠܸܦ ܟܹܐܦܹ̈ܐ ܠܠܲܝܼܝܡܵܐ. :ܕܚ̣ܙܝܗܝ ܕܬܼܚܒܼܘ ܗܕܡܘ̈ܗܝ\nܘܪܲܦܝܼ ܨܵܘܡܵܐ ܠܫܸܪ̈ܝܢܘܗܝ. :ܠܹܗ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ ܕܡܘ̈ܬܐ\nܕܥܘܼܬܼܪܵܐ ܘܪܲܒܿܘܼܬܼ ܫܘܼܠܛܢܐ. :ܕܚ̣ܙܝܗܝ ܕܲܠܒܼܝܼܫ ܗܕܼܡܹ̈ܐ\nܕܡܝܘ̈ܬܼܐ ܘܪ̈ܓܼܝ ܟܸܣܦܵܐ. :ܠܹܗ ܡܩܪܒܼ ܗܘ̤ܐ ܣܡ ܡܘܬܐ\nܒܟܼܵܣܵܬ ܕܪܸܚܡܲܬܼ ܬܸܫܒܿܘܿܚܬܵܐ. :ܠܦܓܪܢܐ ܢܣܝܼ ܒܝܼܫܵܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܠܚܲܝܠܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ. :ܕܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܢܲܣܹܐ\nܟܝܵܢܵܐ ܕܐܝܼܬܼܝܵܐ ܒܡܹܐܟܼܘܼܠܬܐ. :ܠܵܘ ܠܝܼܚܝܼܕܼܵܐ ܡܚܵܘܹܐ ܗ̄ܘ̣ܵܐ\nܥܘܼܬܼܪܵܐ ܘܪܲܒܿܘܼܬܼ ܫܘܠܛܢܐ. :ܕܝ̇ܕܥ ܗܘ̣ܵܐ ܕܡܲܣܠܲܝ ܥܘܬܼܪܵܐ\nܕܡܝܘܬ̈ܐ ܠܪܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܝܕܼܥ ܟܣܝܼܬ̈ܐ\nܛܵܡ̇ܪ ܗ̄ܘ̣ܵܐ ܦܚ̈ܐ ܕܫܘܼܒܚܐ. :ܕܐܵܦ ܗܘ̤ ܣܵܢܵܐܵܐ ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ\nܕܲܓܼܠܝܼܢ ܢܸܟܼܠܵܘ̈ܗܝ ܠܐܝܼܬܼܘܬܼܵܐ. :ܠܵܘ ܬܲܟܼܬܘܼܫܵܐ ܥܵܒܸ̇ܕܼ ܗ̄ܘ̣ܵܐ\nܥܲܡ ܚܲܝܠܵܐ ܕܐܲܚܝܼܕܼ ܟܠܵܐ. :ܕܓܼܠܝܵܐ ܗܘ̣ܵܬܼ ܠܹܗ ܠܲܥܒܼܝܼܕܼܵܐ\nܕܲܡܚܝܼܠ ܚܲܝܠܹܗ ܠܘܵܬܼ ܡܵܪܹܗ. :ܠܡ̇ܢ ܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܬܲܟܼܬܘܼܫܵܐ\nܒܵܪܘܿܝܵܐ ܥܲܡ ܬܘܼܩܵܢܹܗ.","english":"And when the rebel approached the lower steps of the ladder, he descended not into the abyss and took up the contest with the evil one. And he who conquered the pious one, the victory was reckoned to him. The clear distinction proclaims the tempter to the knowing ones: that it is the son of Adam who was healed in the likeness of the first Adam. He brought forth his spirit to the desert, and he who was hungry was healed. The hunter sought him: food for the sustenance of his life. The rebel would cast down stones for the hungry one, that he might change the rocks into bread. He saw that his limbs were weak and he relaxed the fast for his tendons. He would show him treasures of wealth and great authority. He saw that he was clothed in limbs of the dead and desired silver. He would offer him deadly poison in cups of the mercy of praise. The evil one was healed in the body, not for the power of the essence. For he knew that the nature of the being is not healed by food. He would not show the only one wealth and great authority. For he knew that wealth makes one forget the greatness of his glory. He did not know the hidden ones; he would conceal the snares of glory. For even that helper knew that his tricks were revealed to the essence. The tempter would not make a contest with the power that holds all. For it was clear to the servant that his power was weak before his Lord. Why would the tempter make a contest with the Creator with his strength?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܠܡ̇ܢ ܩܲܪܸܒܼ ܡܵܪܘܲܕܵܐ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ","severity":"info","text":"The rebel (Satan) approaches the lower rungs of the ladder, a metaphor for the stages of temptation or spiritual ascent, likely referencing Jacob's ladder or a cosmic hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܬܼܚܲܫܒܲܬ̤","severity":"info","text":"The verb ܐܸܬܼܚܲܫܒܲܬ̤ (etḥašbaṯ) means 'was reckoned' or 'was considered,' indicating that victory is attributed to the tempter in a deceptive or ironic sense, not actual conquest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܲܪ ܐܵܕܼܵܡ ܗ̄ܘ̣ ܕܐܸܬܼܢܲܣܝܼ ܒܲܕܼܡܘܼܬܼ ܐܵܕܼܵܡ ܩܲܕܼܡܵܝܵܐ","severity":"info","text":"Echoes the typology of Christ as the second Adam (cf. Romans 5:12-21; 1 Corinthians 15:22), where Christ's healing reverses Adam's fall, a common theme in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܢܫܲܚܠܸܦ ܟܹܐܦܹ̈ܐ ܠܠܲܝܼܝܡܵܐ","severity":"info","text":"Satan's offer to turn stones into bread alludes to the temptation of Christ in the desert (Matthew 4:3; Luke 4:3), but Narsai inverts the miracle: Satan mimics divine power deceptively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܝܕܼܥ ܟܣܝܼܬ̈ܐ ܛܵܡ̇ܪ ܗ̄ܘ̣ܵܐ ܦܚ̈ܐ ܕܫܘܼܒܚܐ","severity":"info","text":"The passage contrasts Satan's hidden snares with Christ's revealed essence, structuring the temptation as a failed contest where the tempter's ignorance of Christ's divine nature is exposed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܵܘ ܬܲܟܼܬܘܼܫܵܐ ܥܵܒܸ̇ܕܼ ܗ̄ܘ̣ܵܐ ܥܲܡ ܚܲܝܠܵܐ ܕܐܲܚܝܼܕܼ ܟܠܵܐ","severity":"info","text":"Narsai emphasizes the futility of Satan's contest with the omnipotent Creator, a theme that resonates with later Syriac liturgical poetry on Christ's victory over evil.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pious one' (ܚܲܣܝܼܢܵܐ) is ambiguous: it may refer to Christ or to a generic righteous figure; the context suggests Christ as the one conquered in appearance only.","The phrase 'healed in the body' (ܢܣܝܼ ܒܝܼܫܵܐ) is unclear: it could mean Satan was physically healed (ironic) or that Christ's body was healed; the reading here takes it as Satan's failed attempt to heal himself."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܘܡ̇ܢ ܚܫܚܵܐ ܗ̄ܘ̣ܵܬܼ ܙܵܟܼܘܼܬܼܵܐ\n:ܠܙܵܟܵܝܵܐ ܥܲܡ ܚܲܝܵܒܼܵܐ\n:ܠܵܘ ܥܲܡ ܦܸܚܡܹܗ ܥܒܸ̇ܕ ܗ̄ܘ̣ܵܐ\nܬܲܟܼܬܘܼܫܵܐ ܕܢܸܒܼܩܹܐ ܚܲܝܠܹܗ. :ܕܫܝܼܛ ܗ̄ܘ̣ ܟܝܵܢܵܐ ܕܲܥܒܼܝܼܕܼܵܐ\nܕܢܸܬܼܦܲܚܲܡ ܥܲܡ ܥܵܒܼܘܿܕܼܵܐ. :ܘܐܵܢܗܘ̤ ܕܡܸܛܠ ܦܘܼܪܩܵܢܵܐ\nܐܸܚܲܕܼ ܕܪܐ ܥܲܡ ܒܝܼܫܵܐ. :ܡܨܐ ܗܘ̣ܵܐ ܕܒܸܠܥܵܕܼ ܬܲܟܼܬܘܼܫܵܐ\nܒܪܸܡܙܹܗ ܢܲܦܢܹܐ ܠܛܥܝ̈ܐ. :ܐܸܡܲܬܼܝ ܫܲܡܠܝܼ ܣܘܼܥܪ̈ܢܘܗܝ\nܥܵܒܘܲܕܵܐ ܒܝܲܕ ܬܲܟܼܬܘܼܫܵܐ. :ܘܐܲܝܢܵܘ ܚܲܝܠܵܐ ܕܲܠܩܘܼܒܼܠܵܐ\n:ܕܡܥܲܙܹܐ ܩܕܼܵܡ ܐܝܼܬܼܘܼܬܼܵܐ\n:ܐܲܝܟܲܢ ܐܸܫܟܲܚ ܡܪܘܕܹܐ\nܕܢܩܘܡ ܠܘܩܒܠ ܒܵܪܘܿܝܵܐ. :ܘܒܲܐܝܠܹܝܢ ܪܸ̈ܓܼܫܹܐ ܐܸܬܼܒܲܩܝܼ\nܢܟܼܝܼܠܵܐ ܒܫܲܦܝܘܼܬܼ ܐܝܼܬܼܘܼܬܼܵܐ. :ܐܝܟܲܢ ܡ̣ܢ ܕܘܟܿܐ ܠܕܼܘܼܟܿܐ\nܡܫܲܢܹܐ ܗ̄ܘ̣ܵܐ ܐܲܚܝܼܕܼ ܟܠܵܐ. :ܘܒܐܝܠܝܢ ܙܘ̈ܥܐ ܚܵܙܸ̇ܩ ܗ̄ܘ̣ܵܐ\nܠܲܐܝܟܵܐ ܕܲܒ̣ܥܵܝܗܝ ܡܵܪܘܿܕܼܵܐ. :ܥܲܠ ܡܵܢܵܐ ܠܵܘ ܨܒܝܢܗ\nܐܲܦܩܹܗ ܠܡܸܥܒܲܕ ܬܲܟܼܬܘܼܫܵܐ. :ܕܲܟܼܬܼܝܼܒܼ ܕܐܲܦܩܹܗ ܪܘܼܚ ܩܘܼܕܼܫܵܐ\nܠܚܘܼܒܵܐ ܕܢܸܦܘܿܩ ܢܸܬܼܢܲܣܹܐ. :ܡܲܢ̣ܘܼ ܕܲܒܼܨܒܝܼܵܢ ܪܘܼܚܵܐ\nܐܸܬܼܢܲܣܝܼ ܘܣܥ̣ܪ ܚܝ̈ܠܐ. :ܕܗܵܐ ܡܬܲܚܬܲܚ ܨܒܝܢܐ\nܡ̣ܢ ܨܒܼܝܵܢ ܐܲܒܼܵܐ ܘܪܘܼܚܵܐ. :ܐܲܝܟܲܢ ܚܲܫ̣ ܗ̄ܘ̣ܵܐ ܒܝܲܕܼ ܟܲܦܢܵܐ\nܗܵܘ̇ ܕܲܒܪܡܙܗ ܡܚܐ ܟܠ. :ܘܐܝܟܢ ܢܲܣܝܹܗ̈ ܡܪܘܕܐ\nܠܲܐܚܝܼܕܼ ܣܵܟܼܵܐ ܕܚܸܟܼܡܵܬܼ̈ܐ. :ܐܸܢ ܡܸܛܠ ܕܲܠܒܸܫ ܦܲܓܼܪܵܐ\nܐܸܬܼܢܲܣܝܼ ܟܝܵܢܹܗ ܒܚܲܫܵܐ. :ܐܝܼܬܼ ܠܹܗ ܡܵܕܹܝܢ ܕܢܸܬܼܢܲܣܹܐ\nܒܓܼܘ ܦܲܓܼܪܵܐ ܘܲܕܼܠܵܐ ܦܲܓܼܪܵܐ\n:ܘܐܸܢ ܐܸܬܼܢܲܣܝܼ ܝܼܚܝܼܕܵܐ\nܒܗܵܠܹܝܢ ܕܟܼܬܼܝܼܒܼ ܐܸܬܼܢܲܣܝܼ. :ܡܵܕܝܢ ܐܵܦ ܐܲܒܼܵܐ ܘܪܘܼܚܵܐ\n:ܫܵܘܬܵܦܝܼ̈ܢ ܒܹܗ ܒܢܸܣܝܵܢܵܐ\n:ܐܸܢ ܗܘ̤ ܕܲܟܼܝܵܢ̈ܐ ܚܲܕܼ ܗܘ̤\nܒܫܵܘܝܘܼܬܼܵܐ ܕܐܝܼܬܼ ܠܐܝܼܬܼܘܼܬܼܵܐ.","english":"And when the contest was to be the victory for the victor with the guilty one, he did not make his contest with his own strength. The contest of the wicked one was that he might display his power, for he is the nature of the creature that was made to contend with the Creator. And that one, for the sake of salvation, took up the struggle with the evil one. He was able, without contest, by his sign to confound the erring ones. When the creature completed his actions through the contest, what power is there opposite that which can stand before the Being? How could a rebel find strength to rise against the Creator? And by what senses was the weak one clothed in the simplicity of Being? How from place to place did he move, holding all? And by what motions did he go to where the rebel desired him? Why did he not wish to bring him forth to make a contest? For it is written that the Holy Spirit brought him forth to the desert to be tempted. When the Spirit willed, he was tempted and performed mighty deeds. For behold, the will is subordinate to the will of the Father and the Spirit. How did he who by his sign strikes all suffer from hunger? And how were the temptations of the rebel for the one who holds the measure of wisdoms? If because he put on a body, his nature was tempted by suffering, there is a reason that he was tempted within the body and without the body. And if the Only-begotten was tempted, he was tempted in these things that are written. Then also the Father and the Spirit are participants in him in the temptation, if he who is of the pure ones is one in the equality of the Being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܟܼܬܘܼܫܵܐ","severity":"info","text":"The Syriac term ܬܲܟܼܬܘܼܫܵܐ (taktūšā) means 'contest' or 'struggle', here denoting the cosmic confrontation between the tempter and Christ. Narsai uses it to frame the temptation as a formal contest with soteriological stakes.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܲܦܩܹܗ ܪܘܼܚ ܩܘܼܕܼܫܵܐ ܠܚܘܼܒܵܐ ܕܢܸܦܘܿܩ ܢܸܬܼܢܲܣܹܐ","severity":"info","text":"This phrase echoes the Gospel narrative of the Spirit leading Christ into the desert for temptation (cf. Matthew 4:1; Mark 1:12). Narsai interprets the Spirit's agency as initiating the contest.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The term ܐܝܼܬܼܘܼܬܼܵܐ (ītūtā) means 'Being' or 'Essence', a key concept in Syriac theological discourse for the divine nature. Narsai contrasts the tempter's weakness with the immutable Being of God.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢ ܐܸܬܼܢܲܣܝܼ ܝܼܚܝܼܕܵܐ","severity":"info","text":"The passage shifts from narrative to a theological question: if the Only-begotten was tempted, then the Father and Spirit are participants in the temptation, reflecting Narsai's Trinitarian reasoning.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܲܝܢܵܘ ܚܲܝܠܵܐ ܕܲܠܩܘܼܒܼܠܵܐ","severity":"caution","text":"The rhetorical question 'what power is there opposite' may be corrupt or elliptical; the Syriac syntax is ambiguous, possibly missing a verb or particle. The English draft supplies 'that can stand', but the Syriac lacks an explicit predicate.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܐܲܝܢܵܘ ܚܲܝܠܵܐ ܕܲܠܩܘܼܒܼܠܵܐ' is syntactically incomplete; the intended verb is implied. The reading 'that can stand' follows the English draft but is not explicit in the Syriac.","The referent of 'ܗܵܘ̇ ܕܲܒܪܡܙܗ ܡܚܐ ܟܠ' ('he who by his sign strikes all') is ambiguous: it could be Christ or the tempter; context favors Christ as the one who suffers hunger despite his power."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܠܵܐ ܡܲܨܝܵܐ ܕܚܲܕܼ ܢܸܬܼܢܲܣܐ\nܘܐܲܚܪܹܝܢ ܢܩܵܘܹܐ ܕܠܵܐ ܚܲܫܹ̈ܐ. ܟܠܡܸܕܸܿܡ ܕܐܝܼܬܼ ܠܲܟܼܝܵܢܵܐ. ܐܸܝܼܬܼ ܠܲܩܢܘܿܡܹ̈ܐ ܕܐܝܼܬܼܘܼܬܼܵܐ. :ܗܵܘ̇ ܡܸܕܸܿܡ ܕܲܠܚܲܕܼ ܩܲܪܸܒܼ\nܟܠܹܗ ܟܝܵܢܵܐ ܡܫܵܘܬܲܦ ܗ̄ܘ̣ܵܐ. :ܘܐܸܢ ܗܘ̤ ܕܚܲܫ̣ ܝܲܠܕܹܗ ܕܐܲܒܼܵܐ\nܒܚܲܫܹ̈ܐ ܕܲܩܢܹܝܢ ܡܝܘ̈ܬܐ. :ܘܐܵܦ ܐܲܒܼܵܐ ܘܪܘܼܚܵܐ ܛܲܥܡܘܗܝ\nܠܚܲܫܵܐ ܕܲܩܪܸܒܼ ܠܝܼܚܝܼܕܼܵܐ. ܚܣ ܕܹܝܢ ܗܵܕܹܐ ܠܵܐ ܬܸܗܘܹܗ܀ ܘܠܵܐ ܢܩܲܒܿܠܘܼܢܵܝܗܝ ܝܵܕܘ̈ܥܹܐ. ܕܲܟܼܝܵܢܵܐ ܠܵܐ ܚܵܫܘܿܫܵܐ:\nܢܸܬܼܢܲܣܹܐ ܒܗܵ ܠܹܢ ܕܝܼܠܲܢ. :ܟܝܵܢܵܐ ܗ̄ܘ̣ ܕܝܼܠܲܢ ܕܐܸܬܼܢܲܣܝܼ\nܘܩܲܒܸܿܠ ܚܲܫܹ̈ܐ ܒܲܟܝܢܹܗ. :ܘܲܟܝܵܢܵܐ ܕܒܹܗ ܐܲܪܝܼܡܹܗ\nܒܙܵܟܼܘܼܬܼܵܐ ܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܒܪܓܸܢܣܲܢ ܗ̄ܘ̣ ܕܐܸܬܼܟܲܬܲܫ\nܥܲܡ ܚܲܣܝܼܢܵܐ ܚ̇ܠܦ ܓܸܢܣܹܗ. :ܘܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܐܸܬܼܢܲܨܚ\nܘܐܲܦܝܼ ܫܒܼܝܼܬܹܗ ܕܫܒܝܵܐ. :ܠܹܗ ܗܘ̤ ܠܚܡ̈ܢ ܡܲܘ̈ܬܼܵܐ\nܠܡܲܟܝܼܟܼܵܐ ܒܲܪ ܡܵܝܘܿܬ̈ܐ. :ܘܠܲܟܼܝܵܢܵܐ ܕܢܲܣܒܹܿܗ ܦܹܐܝ̈ܢ\nܫܒ̣̈ܝܼܚܵܬܐ ܐܲܝܟ ܕܦܐܹܐ ܠܹܗ. :ܘܐܸܢ ܢܵܨ̇ܝܢ ܗܲܪ̈ܛܝܩܐ\nܥܲܡ ܡ̈ܥܝܢ ܐܲܝܟ ܕܡܸܥܕܝܢ. :ܠܲܢ ܠܵܐ ܙܪܩ̣ ܕܢܸܬܸܿܚܬܐ\n:ܠܐܝܼܬܼܘܼܬܼܵܐ ܠܚ̈ܫܝ ܦܓܼܪܐ\n:ܡܲܨܘܼܬܹܗܘܿܢ ܠܲܢ ܫܘܼܒܼܗܵܪܵܐ ܗ̄ܝ̣\nܘܚܣܕܵܐ ܕܡܢܗܘܿܢ ܩܘܠܵܣܵܐ ܗ̄ܘ̣. :ܕܲܚܠܵܦ ܩܘܼܫܬܼܵܐ ܣܵܢܹ̇ܝܢ ܠܲܢ\nܠܵܐ ܡܟܪܝܢ ܠܲܢ ܩܲܠܝ̈ܗܘܢ. :ܠܵܐ ܡܙܝܼ̈ܥܵܢ ܠܹܗ ܠܟܸܥܝܵܢܲܢ\nܒܢ̈ܬܼ ܩܵܠܐ ܕܓܘܪܦܲܝ̈ܗܘܿܢ܆\nܘܠܵܐ ܡܩܒܿܠܝܢܢ ܝܘܠܦܢܐ. ܕܡܲܙ ܥܪ ܠܐܝܼܬܼܝܵܐ ܡ̣ܢ ܣܵܟܹܗ. :ܒܲܢ ܡܸܬܼܢܲܥܪܵܐ ܬܵܘܕܝܼܬܼܵܢ\nܐܲܝܟ ܐܸܘܩܝܼܢܵܐ ܒܓܼܵܘ ܝܲܡܵܐ. :ܘܡܵܐ ܕܲܢܩ̤ܫܘ ܒܲܢ ܓܲܠܠܲܝܗ̈ܘܢ\n:ܐܸܣܪܢܵܗ̇ ܒܚܹܝܠ ܐܝܼܬܘܼܬܼܵܐ\n:ܡܛܸܠ ܫܪܒܐ ܐܝܼܬܼܘܼܬܼܵܐ\nܢܵܨܚ̇ܢ ܕܥܲܠ ܡ̇ܢ ܠܵܐ ܙܥܪܲܬ̤.","english":"It is not possible that one nature should be strengthened, and another remain without suffering. Everything that belongs to the nature belongs to the hypostases of the substance. That thing which is brought near to one, the whole nature participates in. And if the Son suffered, the Father would taste the sufferings of the Son through the sufferings of the Son. And also the Father and the Spirit would taste the suffering that approached the Only-begotten. But far be it that this should be! And the knowledgeable do not accept that the nature is capable of suffering. The nature was strengthened in this which is ours. It is our nature that was strengthened and received sufferings in its person. And the nature in which he raised it up in victory above sufferings. It is the person that contended with the Adversary on behalf of its person. And by the power of the Spirit it was victorious and brought the captivity of the captor. To him, the Son, are the breads of death for the humble son of mortals. And to the nature that took the fruits, glorious as befits it. And if the heretics cry out with the members as if from the midst, to us the lower one did not cast the substance to the pains of the body. Their teaching is not a boast, but the shame of them is praise. For they strive for falsehood, they do not weary us with their voices. They do not move our sorrow with the sounds of their cheeks, and they do not accept teaching. For it stirs the being from its place. But the confession is stirred like a wave in the midst of the sea. And what they have bound with their waves, the power of the substance binds it because of the mystery of the substance. It conquers that which is not overcome.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ (kyānā)","severity":"info","text":"The Syriac term kyānā (nature) is central to Narsai’s anti-Patripassian argument. It denotes the divine ousia shared by the Trinity, distinct from the hypostases (qnōmē).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܘܿܡܹ̈ܐ (qnōmē)","severity":"info","text":"Qnōmē (hypostases) are the individual subsistences of the Trinity. Narsai insists that suffering touches only the Son’s human nature, not the divine substance or the other hypostases.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai here refutes a Patripassian or Sabellian view that the Father suffered with the Son. This was a live controversy in 5th–6th century Syriac Christology, often linked to theopaschite debates.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܚܡ̈ܢ ܡܲܘ̈ܬܼܵܐ (lḥmē mawtā)","severity":"info","text":"The phrase “breads of death” likely alludes to the Eucharist as a memorial of Christ’s passion, echoing 1 Cor 11:23–26 and the Syriac liturgical tradition of the “bread of life” contrasted with death.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܢ ܠܵܐ ܙܪܩ̣ ܕܢܸܬܸܿܚܬܐ (lan lā zraq d-tēḥtā)","severity":"caution","text":"The phrase “to us the lower one did not cast” is obscure. It may mean that the lower (human) nature did not cast the divine substance into bodily suffering, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a theological axiom (nature and hypostasis) to a polemic against heretics, then to a doxological conclusion. The shift at “And if the heretics cry out” marks a rhetorical turn.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “to us the lower one did not cast” (lan lā zraq d-tēḥtā) is syntactically ambiguous: it may mean the lower nature did not cast the substance into suffering, or that the lower one (Satan?) did not cast something to us.","The identity of “the captor” (šbyā) is unclear: it could refer to Satan or to the human condition of sin."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܘܡܸܛܠ ܡܲܣܒܵܐ ܕܐܸܢܵܫܘܬܼܵܐ\n:ܟܬܼܝܼܫܝܼܢ ܕܥܲܠ ܡܵܢܵܐ ܝܪܒܲܬ̤\n:ܥܲܠ ܦܘܼܪ̈ܫܵܢܹܐ ܕܟܼܝܢ̈ܐ\nܡܙܲܝܢܝܼܢ ܠܘܼܩܲܒܲܠ ܝܵܕܘ̈ܥܹܐ. :ܕܚܵܫܘܿܫܵܐ ܘܠܵܐ ܚܵܫܘܿܫܵܐ\nܫ̇ܪܝܢ ܓܹܐܪܹ̈ܐ ܕܡܸܠܲܝ̈ܗܘܿܢ. :ܒܝܲܕܸ ܚܘܠ̣ܛܵܢܵܐ ܘܡܘܙܵܓܼܵܐ\n:ܨܵܒܹ̇ܝܢ ܕܢܸܥܛܘܢ ܠܟܝܢ̈ܐ\n:ܟܕܕܠܚ̇ܢ ܠܹܗ ܒܡܪܬܗܘܢ\nܠܫܲܝܢܵܐ ܕܫܲܝܹܢ ܠܪ̈ܓܼܝܼܙܹܐ. :ܠܲܢ ܠܵܐ ܢܸܗܘܘܹܐ ܕܢܫܬܿܒܗܲܪ\nܐܸܠܵܐ ܒܗܵܢܵܐ ܦܘܼܪܫܵܢܵܐ. :ܟܲܕܼ ܡܵܘܕܼܝܼܢܲܢ ܕܲܟܼܝܵܢܲܢ\nܢܛܝܼܪ ܥܲܡ ܐܝܼܬܼܝܵܐ ܠܵܒܘܿܫܹܗ. :ܒܼܢܘܟܠܵܢܵܐ ܕܪܫܝܬܼ ܦܓܪܢ\nܡܣܟܝܢܢ ܠܦܲܘܼܩܢ ܦܓܪ̈ܝܢ. :ܘܕܲܡܫܵܘܬܲܦ ܥܲܡ ܐܝܼܬܼܘܼܬܼܵܐ\n:ܐܝܼܩܵܪܹܗ ܠܲܢ ܪܘܼܡܪܵܡܵܐ ܗ̄ܘ̣\n:ܟܠܹܗ ܓܸܢܣܲܢ ܐܸܬܼܝܲܩܲܪ\nܒܛܵܒܸ̈ܬܼܵܐ ܕܪܲ[...]ܘܼܬܼ ܫܘܼܒܼܚܹܗ. :ܟܕܼ ܥ̇ܪܒ ܠܲܢ ܐܲܝܩܪܗ\nܒܫܝܢܢ ܕܠܘܬ ܥܒܘܕܐ. :ܒܪܵܐ ܥܲܡ ܡܸܠܬܼܵܐ ܠܵܒܼܘܿܫܹܗ\nܩ̇ܪܝܢܢ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ. :ܟܲܕܼ ܡܵܘܕܼܝܢܲܢ ܕܠܵܐ ܡܫܵܘܬܲܦ\nܥܲܡ ܐܝܼܬܼܘܬܼܵܐ ܒܟܼܠܡܕܡ. :ܠܵܐ ܡܦܪܝܢܢ ܒܟܝܢܗ\nܘܠܵܐ ܛܥܹܝ̇ܢܢ ܡܘܲܟܵܟܹܗ. :ܠܵܐ ܛܠ̇ܡܝܢܢ ܦܘܪܩܵܢܹܗ\nܘܠܵܐ ܡܕܲܓܠܝܼܢܲܢ ܡܘܼܠܟܢܘ̈ܗܝ. :ܡܵܘܕܹܝܢ ܒܡܚܠܬܗ\nܘܣܵܓܼܕܝܼܢܲܢ ܠܲܫܒܼܚ̈ܬܹܗ. :ܡܝܲܩܪܝܼܢܲܢ ܦܓܼܪܬ ܕܡܸܢܲܢ\nܡܸܛܠ ܚܘܼܒܵܐ ܕܠܵܒܼܘܫܹܗ. :ܠܟܣܝܐ ܒܓܸܠܝܐ ܡܵܘܕܼܝܼܢܲܢ\nܘܠܲܥܓܼܝܵܐ ܡܸܛܠ ܟܲܣܝܵܐ. :ܟܲܕܼ ܥ̇ܦܝܢܢ ܬܵܘܕܝܼܬܼܵܐ\nܠܚܲܕܼ ܦܲܪܨܘܿܦܵܐ ܕܲܒܼܪܵܐ ܚܲܕܼ. :ܠܛܠܡܲܝ̈ ܦܲܓܼܪܵܐ ܕܟܼܝܵܢܲܢ\nܢܩܛܪܓ ܐܢܘܢ ܡܘܟܵܟܹܗ\n:ܘܠܡܚܫܝ̈ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ\nܢܡܲܟܸܿܟ ܐܢܘܿܢ ܫܘܼܠܛܵܢܹܗ. :ܠܲܟܲܣ ܐܸܢܘܿܢ ܚܵܫܘܿܫܵܐ\nܕܚ̣ܫ ܒܟܝܼܢܗ ܘܐܸܬܼܢܲܣܲܝ. :ܘܲܛܠܸܡ ܚܲܫܵܐ ܚܠܵܦ ܟܠܵܐ\nܣܛܲܪ ܡ̣ܢ ܡܸܠܬܼܵܐ ܠܵܒܼܘܿܫܗ. :ܒܢܸܣܝܵܢܹܗ ܚܵܘܝܼ ܒܝܵܢܹܗ\nܕܠܲܟܼܝܵܢܹܗ ܩܪܸܒܼ ܢܸܣܝܵܢܵܐ.","english":"And because of the burden of humanity,\nhe was pressed concerning what he would do\nconcerning the distinctions of the natures.\nHe makes them stand in opposition to the knowers: of the passible and the impassible.\nThe boundaries of their words are loosed by mixture and blending.\nThey wish to make the natures stumble,\nwhile he struggles with their customs\nfor the sake of the one who is able to give peace to the troubled.\nIt is not that they have become boastful,\nexcept by this distinction: when they confess that the pure one\nis preserved with his nature, his garment.\nBy the assumption of the head of the body,\nhe is perfected for the sake of the members of the bodies.\nAnd that he shares with the divinity,\nhis honor is not an exaltation.\nThe whole race was honored\nby the goods of the [...] of his glory.\nWhen his honor was mixed for us\nin the hour that was with the creature.\nHe created with the Word his garment,\ncalled without division.\nWhen they confess that he does not share\nwith the divinity in anything,\nthey do not diminish his honor,\nnor do they err from his truth.\nThey do not harm his salvation,\nnor do they falsify his kingship.\nThey confess his weakness\nand worship his praises.\nThey honor the body of the mother\nbecause of the love of her garment.\nTo the hidden one they confess openly,\nand to the secret one because of the hidden.\nWhen they extend confession\nto one person who is one.\nTo the plagues of the body of the pure one,\nthey offer the truth of his suffering,\nand to the afflictions of the Word of the Father,\nthey offer the power of his authority.\nHe became a cup of suffering\nthat suffered in his honor and was healed.\nAnd he endured pain in place of all,\napart from the Word, his garment.\nBy his help he shows in his hand\nthat help has drawn near to his pure ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues Narsai's argument against a communicatio idiomatum that would make the Father or Spirit passible. The 'burden of humanity' (ܡܲܣܒܵܐ ܕܐܸܢܵܫܘܬܼܵܐ) refers to Christ's human nature, which the author insists does not entail passibility in the divine nature.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪ̈ܫܵܢܹܐ ܕܟܼܝܢ̈ܐ","severity":"info","text":"The phrase 'distinctions of the natures' (ܦܘܼܪ̈ܫܵܢܹܐ ܕܟܼܝܢ̈ܐ) is a technical term in anti-Chalcedonian Christology, denoting the conceptual differentiation of the two natures in Christ without separation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵܐ","severity":"info","text":"The term 'Word' (ܡܸܠܬܼܵܐ) here refers to the divine Logos, echoing John 1:1. Narsai distinguishes the Word from the 'garment' (ܠܵܒܼܘܿܫܹܗ), a common Syriac metaphor for Christ's human nature.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'the head of the body' (ܪܫܝܬܼ ܦܓܪܢ) and 'members of the bodies' (ܦܲܘܼܩܢ ܦܓܪ̈ܝܢ) draws on Pauline ecclesiology (1 Cor 12:12-27) but is here applied to Christ's assumption of human nature as a whole.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܲ[...]ܘܼܬܼ","severity":"caution","text":"The text is damaged at ܪܲ[...]ܘܼܬܼ; the lacuna likely contained a word like ܪܲܒܘܼܬܼ (greatness) or ܪܲܚܡܘܼܬܼ (compassion). The sense is that the whole race was honored by the goods of his glory, but the precise term is uncertain.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's insistence that Christ's suffering does not affect the Word reflects the Antiochene Christology later condemned at the Second Council of Constantinople (553). This passage was cited in later Miaphysite polemics against dyophysite positions.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in ܪܲ[...]ܘܼܬܼ leaves the exact attribute of glory uncertain.","The phrase 'cup of suffering' (ܟܲܣ ܐܸܢܘܿܢ ܚܵܫܘܿܫܵܐ) may be a liturgical echo of the Eucharist, but the connection is not explicit."],"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":19,"ref":"p19","source":":ܘܲܒܼܙܵܟܼܘܼܬܹܗ ܒܲܪܩ ܠܲܢ\nܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܐܸܬܼܢܲܨܲܚ̣. :ܡܸܛܠ ܣܲܟܼܠܘܼܬܹܗ ܕܐܵܕܼܵܡ\n:ܐܸܬܼܢܲܣ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\n:ܕܚܵܒܼ ܩܲܕܼܡܵܝܵܐ ܒܐܓܼܘܿܢܵܐ\n:ܙܟܝܗ ܐܚܪܝܐ ܒܙܵܟܼܘܿܬܹܗ\n:ܒܚܲܝܵܒܼܘܼܬܹܗ ܕܩܕܼܡܵܝܵܐ\nܚܵܒ̣ ܓܸܢܣܹܗ ܘܲܗܘ̤ܵܘ ܥܲܩܪܹ̈ܐ. :ܘܲܒܼܙܵܟܼܘܼܬܹܗ ܕܐܲܚܪܵܝܵܐ\nܙܒܼ̈ܘ ܩܲܕܼܡ̈ܝܹܐ ܘܐܲܚܪ̈ܝܐ. ܒܥ̤ܠܲܬܼ ܣܲܟܸܠܘܼܬܹܗ ܕܐܵܕܼܵܡ:\n:ܥܲܠ ܡܵܘܬܵܐ ܘܫܲܥܒܸܿܕܼ ܓܢܣܹܗ\n:ܘܲܒܼܚܘܼܡܵܣܢܹܗ̇ ܕܩܲܪ ܐܵܕܼܵܡ\nܡܝܼܬܼ ܡܵܘܬܵܐ ܘܲܚܝܵܘ̣ ܡܝܼܬܹ̈ܐ. :ܫܪ̣̈ܥ ܐܵܕܼܵܡ ܘܢܲܦܲܠ ܘܐܲܠܸܦ\nܘܲܥܫܲܢܘ ܟܹܐܒ̈ܐ ܕܗܲܕܵ ܡܵܘ̈ܗܝ. :ܘܡܵܡ ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ ܘܲܚ̣ܝܵܐ\nܘܐܲܚܝܼ ܒܚܲܫܹܗ ܠܣܲܓܿܝܼܐܹ̈ܐ. :ܒܥܲܕ ܬܲܟܼܬܘܼ ܫܵܐ ܚܠܵܦ ܐܵܕܼܵܡ\nܒܲܪ ܐܵܕܵܡ ܥܲܡ ܚܲܣܝܼܢܵܐ. :ܘܦܲܪܥܹܗ̇ ܚܘܸܒܼ̈ܠܹܐ ܕܐܲܪܡܝܼ ܗ̄ܘ̣ܵܐ\nܒܪܸܓܲܬܼ ܦܹܐܪܵܐ ܥܲܠ ܐܵܕܼܵܡ. :ܒܙܲܝܢܵܐ ܕܚ̣ܒܼ ܒܹܗ ܩܲܕܼܡܵܝܵܐ\nܒܗܐܸܬܼܢܲܨ̇ܚ ܐܵܦ ܐܚܪܵܝܵܐ. :ܕܚܵܒ̣ ܐܵܕܼܵܡ ܒܪܸܓܲܬܼ ܦܹܐܪܵܐ\nܙܟ̣ܵܐ ܡܫܝܼܚܵܐ ܒܝܲܕܼ ܚܘܡܣܢܵܐ. :ܐܕܼܵܡ ܩܲܕܼܵܡ̇ܐ ܕܡ̣ܢ ܐܲܪܥܵܐ\nܡܲܫܟܹܿܢ ܢܲܦܫܹܗ ܠܲܚܛܝܼܬܼܵܐ. :ܘܐܵܕܼܵܡ ܪܬܼܪܹܝܢ ܝܗ̣ܒܼ ܢܲܦ̣ܫܹܗ\nܘܦܘܘܼܪܩܵܢܵܐ ܘܚܪܲܪ ܓܸܢܣܗ. :ܡܸܛܠ ܐܵܕܼܵܡ ܥܲܠ ܡܵܘܬܵܐ\nܘܐܚܲܕܼ ܢܘ̈ܡܐ ܒܣܲܓܲܝܐܹ̈ܐ. :ܘܒܹܐܕܡ ܕܲܬܼܪܹܝܢ ܩܐܸܬܼܒܛܲܠ\nܘܐܲܡܠܸܟ ܚܲܝܹ̈ܐ ܥܲܠ ܟܠܵܐ. :ܐܵܕܼܵܡ ܒܐܵܕܼܵܡ ܐܸܬܼܚܲܪܲܪ\nܐܲܪܥܵܢܵܐ ܒܲܫܡܲܝܵܢܵܐ. :ܕܲܫܪ̣ܵܝܗܝ ܡܵܘܬܵܐ ܠܬܼܘܩܵܢܹܗ\n:ܨܒܬܗ ܒܚܲܝܹ̈ܐ ܫܡܝܢ̈ܐ\n:ܠܐܕܼܵܡ ܢܲܣܝ ܡܸܪܘܕܼܵܐ\nܒܬܲܟܼܬܘܼܫܵܐ ܡܸܛܠ ܐܵܕܹܵܡ. :ܚܲܕܼܙܵܝܗܝ ܕܲܠܒܼܝܼܫ ܠܲܟܼܝܵܢܹܗ\nܘܕܡ̇ܐ ܒܟܼܠܗܹܝܢ ܠܟܢܬܗ. :ܥܲܡ ܒܲܪ ܐܸܬܼܟܲܬܲܫ\nܚܲܣܝܼܢܵܐ ܕܲܢܒ̣ܵܝܗܝ ܠܐܵܕܼܵܡ.","english":"And in his victory, he struck down the one who was adorned by the power of the Spirit. Because of the folly of Adam, Adam of the two was established, that the first might sin in the garden, the last might conquer in his victory. Through the guilt of the first, his race sinned and became barren. And through the victory of the last, the first and the last were redeemed. Because of the folly of Adam, he triumphed over death and enslaved his race. And through the wrath of the one who called Adam, he died the death and gave life to the dead. Adam sinned and fell and taught, and the pains of this his members increased. And the Adam of the two came to life and gave life to many through his suffering. After the second one stood in place of Adam, the son of Adam with the righteous one. And he repaid the damages that the first Adam had inflicted through the desire for the fruit. By the same tree in which the first sinned, the last also was adorned. That Adam sinned through desire for the fruit, Christ conquered through abstinence. The first Adam, who was from the earth, found himself for sin. And the second Adam gave himself, and salvation and freed his race. Because Adam triumphed over death and took oaths over many. And through the Adam of the two, death was abolished, and he established life over all. Adam was freed through Adam, the earthly one through the heavenly one. That death might loose his bonds, his desire for heavenly life, for Adam the physician of bitterness, through the second one because of Adam. One saw him who had put on his members, and he resembled him in all his likeness. With the son he contended, the righteous one who sought Adam.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The repeated phrase 'Adam of the two' (or 'the second Adam') structures the passage as a sustained typological contrast between the first Adam (who sinned) and Christ as the second Adam (who conquers).","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܟܝܗ ܐܚܪܝܐ","severity":"info","text":"The term 'the last might conquer' (ܙܟܝܗ ܐܚܪܝܐ) echoes the Syriac exegetical tradition of Christ as the 'last' who reverses the first Adam's fall, a key theme in Narsai's homilies.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܙܲܝܢܵܐ ܕܚ̣ܒܼ ܒܹܗ ܩܲܕܼܡܵܝܵܐ","severity":"info","text":"The reference to the 'same tree' (ܒܙܲܝܢܵܐ) in which the first sinned and the last was adorned alludes to the Tree of Knowledge in Genesis 3 and its typological fulfillment in Christ's victory.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܕܼܵܡ ܒܐܵܕܼܵܡ ܐܸܬܼܚܲܪܲܪ","severity":"info","text":"The phrase 'Adam was freed through Adam' reflects the Syriac soteriological concept of Christ as the second Adam who redeems humanity, a common motif in Narsai's works and East Syrian theology.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܚܵܒ̣ ܐܵܕܼܵܡ ܒܪܸܓܲܬܼ ܦܹܐܪܵܐ","severity":"info","text":"The parallel between Adam's sin through 'desire for the fruit' and Christ's conquest through 'abstinence' (ܚܘܡܣܢܵܐ) is a standard typological contrast in Syriac literature, emphasizing ascetic reversal.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܙܵܟܼܘܼܬܹܗ ܒܲܪܩ ܠܲܢ","severity":"caution","text":"The opening phrase 'in his victory, he struck down' is ambiguous: the subject could be Christ or the second Adam, and the object 'the one who was adorned by the power of the Spirit' may refer to a heretical opponent or a symbolic figure; the Syriac allows both readings.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who was adorned by the power of the Spirit' in the first line is unclear; it may refer to a heretical teacher or a symbolic adversary.","The phrase 'the wrath of the one who called Adam' is ambiguous: it could refer to God's wrath or to a human agent.","The referent of 'the righteous one who sought Adam' at the end is uncertain; it may be Christ or another figure."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܘܠܵܘ ܥܲܡ ܚܲܝܠܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ\nܐܚܲܕܼ ܕܲܪܵܐ ܡܵܪܘܿܕܼܵܐ. :ܢܦܘܼܫܘܼܢ ܣܢ̈ܐܐܕܐܝܼܬܼܘܬܐ\nܡ̣ܢ ܢܸܣܝܵܢܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ. :ܕܗܵܐ ܚܵܘܝܼ ܠܲܢ ܒܲܪ ܓܸܢܲܣܹܗ\nܕܢܸܣܝܵܢܵܐ ܕܝܼܠܹܗ ܐܝܼܬܼܵܘܗ̇ܝ. :ܢܹܐܡܲܪ ܗܘ̤ ܠܗܲܪ̈ܛܝܼܩܹܐ\nܬܲܠܡܝܼܕܼܵܘ̈ܗܝ ܕܐܵܟܸ̇ܠܩܲܪܨܵܐ. :ܕܠܵܐ ܬܸܣܢܘܢ ܠܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ\nܒܲܪ ܡܘܼܬܼ ܪܲܒܿܟܼܘܿܢ ܣܛܵܢܵܐ. :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܢܸܚܬܹ̇ܬܼ ܠܐܵܓܼܘܿܢܵܐ\nܘܐܸܚ̇ܕܝܬܼ ܕܲܪܵܐ ܥܲܡ ܒܝܼܫܵܐ. :ܘܚܣܢܬܿܗ ܠܚ̇ܣܢ ܟܠܵܐ\nܒܚܲܝܠܵܐ ܕܠܒܫܢ[ܢܝ] ܡ̣ܢ ܟܲܪܣܵܐ. :ܠܵܐ ܬܬܲܚܬܘܢܝܗܝ ܠܝܼܚܝܼܕܼܵܐ\nܬܠܚܬ̈ܝܵܬܼܵܐ ܕܡܵܝܘ̈ܬܹܐ. :ܕܐܵܦ ܐ̄ܢܵܐ ܕܢܸܚܬܹ̇ܬ ܠܐܵܓܼܘܿܢܵܐ\nܒܚܲܝܠܹܗ ܢܸܣܒܹ̇ܬܼ ܙܵܟܼܘܼܬܼܵܐ. :ܗܵܐ ܒܲܪ ܓܸܢܣܲܢ ܡܲܟܼܪܸܙ ܠܲܢ\nܕܡܲܢ̣ܘܼ ܐܝܼܬܼܵܘܗܝ ܬܲܟ̣ܬܘܼܫܵܐ. :ܨܘܼܬ̣ܘܼ ܘܲܫܡܲܥܘ ܗܪ̈ܛܝܩܹܐ\nܕܠܵܐ ܡܸܬ̣ܢܲܣܝܵܐ ܐܝܼܬܘܼܬܵܐ. :ܢܒ̣ܝܼܵܐ ܢܸܩܥܹܐ ܒܟܼܠ ܠܸܫܵܢ\nܘܢܲܟܸ̇ܣ ܐܢܘܢ ܠܚܬܝܪ̈ܐ. :ܕܐ̄ܢܵܐ ܐ̄ܢܵܐ ܡܵܪܝܵܐ ܐܲܠܵܗܵܐ\nܘܠܵܐ ܐܸܬ̣ܚܲܠ̇ܦܹܬ̣ ܕܐܝܼܬܲܝ܀","english":"And not with the power of the Essence did the rebellious one take the contest. The foundations of the Essence were shaken by the temptation of the Essence. For behold, the Son of His race shows us that the temptation is His own. He said to the heretics, the disciples of the slanderer: Do not trust in the power of the Essence, O son of death, great is your error. But I, I who descended to the arena and rejoiced with the evil one, and I cut off the seal of all by the power which I put on from the womb. Do not subordinate the Only-Begotten to the lower elements of the dead. For even I, who descended to the arena, by His power received the victory. Behold, the Son of the race proclaims to you that the Essence is the Adjudicator. Listen and hear, O heretics, that the Essence is not to be healed. The Father is known in every tongue and covers the face of the insolent. For I, I am the Lord God, and I have not changed in my essence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ (īṯūṯā)","severity":"info","text":"The Syriac term īṯūṯā, here rendered 'Essence', denotes the divine substance or being, a key concept in Narsai's anti-heretical polemic against those who would subordinate the Son.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'heretics, the disciples of the slanderer' likely refers to followers of Arius or Eunomius, whom Narsai accuses of denying the full divinity of the Son by subordinating him to the Father's essence.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܓܸܢܲܣܹܗ (bar gessēh)","severity":"info","text":"The phrase 'Son of His race' echoes Johannine language of Christ as Son of God (e.g., John 1:14, 3:18), emphasizing consubstantiality against subordinationist readings.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person narration to a direct speech by Christ ('But I, I who descended'), a rhetorical device that personalizes the doctrinal argument and dramatizes the victory over heresy.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's insistence that the Essence is 'not to be healed' (ܕܠܵܐ ܡܸܬ̣ܢܲܣܝܵܐ) reflects the miaphysite rejection of any compromise on Christ's single divine nature, a stance that shaped later Syriac Orthodox tradition.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܪܵܐ (darrā)","severity":"caution","text":"The term darrā, here 'contest' or 'arena', may also be read as 'generation' or 'cycle' in other contexts; the translation follows the Coptic-derived structural classification as narrative of the temptation.","cites":[{"key":"ed:dsc-48","label":"source edition: On the Temptation of Christ","url":"https://syriaccorpus.org/48"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܲܪܵܐ ܡܵܪܘܿܕܼܵܐ could be read as 'the rebellious generation' rather than 'the rebellious one took the contest', depending on vocalization.","The clause 'I cut off the seal of all' (ܘܚܣܢܬܿܗ ܠܚ̇ܣܢ ܟܠܵܐ) is obscure; 'seal' may refer to a covenant or a mark of bondage, but the exact referent is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}