{"slug":"dsc-53","id":"syriac:dsc:dsc-53","title":"On the Parable of the Ten Virgins","title_source":"On the Parable of the Ten Virgins","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":"2026-11-15T05:27:50Z","cost_usd":0.011333},"source":{"registry_id":"syriac:dsc:dsc-53","work_id":"dsc-53","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/53"},"stats":{"passages":18,"english_words":4913,"coptic_letters":0,"source_letters":10826,"commentary_units":101,"commentary_kinds":8,"derived_notes":0,"ambiguities":27,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-53","abstract":"Narsai's memrā on the Parable of the Ten Virgins is a metrical homily in Syriac, likely composed in the late fifth century. It survives in a single 19th-century manuscript (Vat. Syr. 113) copied from a 13th-century exemplar, with a fragmentary witness in Baghdad. The work is attributed to Narsai (d. ca. 503) based on stylistic criteria and later East Syriac lists, lacking a contemporary colophon. It was read during the East Syriac liturgical season of the Apostles, from Pentecost to the Feast of the Cross, as part of the 'memrē of the week' cycle. The text remains unedited in a critical edition, and textual variants between witnesses have not been collated.","historical_context":"Narsai was a leading theologian and poet of the East Syriac (Church of the East) tradition, active in the School of Edessa and later in Nisibis. His works reflect the exegetical methods of Theodore of Mopsuestia, whose influence pervades this memrā. The homily was composed for liturgical use, likely in the late fifth century, within the Syriac-speaking Christian communities of Mesopotamia under Sasanian rule. The sole surviving manuscript, Vat. Syr. 113, is a 19th-century copy of a 13th-century exemplar, indicating a continuous but narrow transmission. The fragmentary Baghdad witness suggests wider circulation, but the lack of collation leaves scribal interventions unassessed. The work's genre, a memrā (metrical homily), was typical for liturgical instruction and exegesis in the East Syriac tradition.","significance":"This memrā is a rare witness to Narsai's exegetical method and his use of allegory, particularly the metaphor of 'treasure' (ܓܲܙܵܐ) for hidden scriptural meaning. It also illustrates the integration of Theodore of Mopsuestia's theology into East Syriac liturgy. The work's survival, despite fragmentary transmission, highlights the importance of later manuscript copies for preserving early Syriac literature.","timeline":[{"date":"Late 5th c.","event":"Composition of the memrā by Narsai (d. ca. 503) in the East Syriac tradition."},{"date":"13th c.","event":"Earliest known manuscript exemplar copied."},{"date":"19th c.","event":"Vat. Syr. 113 copied from the 13th-century exemplar."},{"date":"Undated","event":"Fragmentary witness in Baghdad, not collated with Vat. Syr. 113."}],"relations":[{"work":"Narsai's other memrē","relation":"Shares stylistic features and exegetical method, including alphabetic acrostics and Theodore's influence.","key":"","label":null,"url":null},{"work":"Theodore of Mopsuestia's commentaries","relation":"Theological authority and exegetical model for Narsai.","key":"","label":null,"url":null},{"work":"East Syriac liturgical cycle","relation":"The memrā was read during the season of the Apostles (Pentecost to Feast of the Cross).","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai on Wikipedia","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author and his context."},{"key":"wikipedia:Church of the East","label":"Church of the East on Wikipedia","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the liturgical and theological tradition."},{"key":"wikipedia:Theodore of Mopsuestia","label":"Theodore of Mopsuestia on Wikipedia","url":"https://en.wikipedia.org/wiki/Theodore_of_Mopsuestia","reason":"Key theological influence on Narsai."}],"cautions":["Attribution to Narsai rests on stylistic criteria and later lists, not a contemporary colophon.","The sole complete manuscript is a 19th-century copy of a 13th-century exemplar, with unknown scribal interventions.","Textual variants between Vat. Syr. 113 and the Baghdad fragment have not been collated.","The exact date of composition is uncertain; only the late fifth century is plausible."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T02:50:59Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/53"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8555"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-53","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":101,"english_words":4913,"source_letters":16940,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving manuscript of Narsai's memrā on the ten virgins is contained in a 19th-century copy (Vat. Syr. 113) made from a 13th-century exemplar.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) is the traditional author, but the work's attribution rests on internal stylistic criteria and later East Syriac lists, not on a contemporary colophon.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was read during the East Syriac liturgical season of the Apostles (Pentecost to the Feast of the Cross) as part of the 'memrē of the week' cycle.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate the two known manuscript witnesses (Vat. Syr. 113 and a fragment in Baghdad), so textual variants and scribal interventions remain unassessed.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"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: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-53":{"label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}},"segments":[{"i":1,"ref":"p1","source":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܕܸܫܬܵܐ ܕܨܵܘܡܵܐ\nܡܐ ܡܪܐ ܢܝܡܫܥܣܝܪܝܐ\nܕܚܲܕܼܒܿܫܲܒܵܐ ܕܸܫܬܵܐ ܕܨܵܘܡܵܐ\nܥܘܼܢܵܝܵܐ\nܬܵܘܕܲܝܼ ܠܚܲܬܼܢܵܐ ܕܐܵܘܪܸܒܼ ܠܪ̈ܵܚܡܵܘܗܝ: ܘܐܲܥܸܠ ܐܸܢܘܿܢ\nܠܲܓܼܢܘܿܢ ܡܲܠܟܿܘܼܬܹܗ: ܐܲܚܲܝ̈. :ܫܲܦܝܼܪ ܗܸܪܓܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ ܕܣܝܼܡ ܒܲܟܼܬܼܵܒܹ̈ܐ\nܘܛܵܒܼ ܥܸܢܝܵܢܵܐ ܕܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܠܲܕܼܗܵܪܹܓܼ ܒܹܗ ܀ :ܦܠܸܐ ܝܘܼܠܦܵܢܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܘܛܘܼܒܹ̈ܐ ܛܵܒܹ̈ܐ ܡܦܲܠܸܓܼ ܚܘܼܒܹܿܗ ܠܲܕܼܪܵܚܹ̇ܡ ܠܹܗ ܀ ܓܲܙܵܐ ܪܲܒܵܐ ܟܣܸܐ ܒܐܵܬܼ̈ܘܵܬܼܵܐ ܕܗܸܓܼܝܵܢ ܡܸܠܵܘ̈ܗܝ:\nܐܲܝܢܵܐ ܕܩܵܪܹܐ ܒܪܸܚܡܲܬܼ ܢܲܦܫܵܐ ܥ̣ܬܲܪ ܘܲܠܥܵܠܲܡ ܀ :ܠܨܸܡܚܵܐ ܕܢܘܼܗܪܵܐ ܕܵܡܹ̇ܝܢ ܚܘܼܩܹ̈ܐ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܹܗ\nܘܐܲܝܢܵܐ ܕܚܵܐܲ݁ܪ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܚ̣ܙܵܐ ܟܠ ܡܸܕܹܿܡ ܀ :ܐܲܝܟ ܗܲܕܲܝܼܐܵܐ ܪܵܗܹ̇ܛ ܫܸܡܥܹܗ ܩܕܼܵܡ ܪܸܥܝܵܢܵܐ\nܘܐܲܝܢܵܐ ܕܪܵܚܹ̇ܡ ܠܘܝܼܬܼܵܐ ܕܚܘܼܒܹܿܗ ܡ̣ܛܵܐ ܠܲܫܡܲܝܵܐ ܀ :ܚܘܼܒܵܢܵܐܝܼܬܼ ܩܵܪܹܐ ܠܐ̄ܢܵܫܵܐ ܠܡܸܩܪܲܒܼ ܨܹܐܕܼܵܘܗܝ\nܘܐܲܝܢܵܐ ܕܲܩ̣ܪܸܒܼ ܚܘܼܒܵܢܵܐܝܼܬܼ ܡ̣ܠܵܝܗܝ ܡ̣ܢ ܚܘܼܒܹܿܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܪܲܒܵܐ ܡܚܲܦܸܛ ܐ̄ܢܵܫܵܐ ܠܘܵܬܼ ܝܘܼܠܦܵܢܹܗ\nܘܐܲܝܢܵܐ ܕܩܲܒܸܿܠ ܬܲܠܡܝܼܕܼܘܼܬܹܗ ܗܘ̤ܵܐ ܠܹܗ ܪܲܒܵܐ ܀ :ܪܲܒܵܢܘܼܬܹܗ ܕܪܲܒܵܐ ܡܗܝܼܪܵܐ ܚܙܹ̇ܝܬܼ ܕܲܡܗܝܼܪܵܐ\nܘܡܲܠ̣ܟܲܢܝ ܪܸܥܝܵܢܝ ܕܐܸܬܿܬܲܠܡܲܕܼ ܠܹܗ ܐܸܢ ܨܵܒܹ̇ܐ ܒܝܼ ܀ :ܨܒܼܝܼ ܒܝܼ ܪܲܒܵܐ ܡܚܲܟܸܿܡ ܐ̄ܢܵܫܵܐ ܒܪܲܒܵܢܘܼܬܹܗ\nܕܐܵܘܓܲܪ ܠܸܫܵܢܝ ܒܬܲܠܡܝܼܕܼܘܼܬܼܵܐ ܕܗܸܓܼܝܵܢ ܡܸܠܲܝ̈ܟ ܀ :ܠܥܸܢܝܵܢ ܡܸܠܲܝ̈ܟ ܪܓܼܝܼܓܼܵܐ ܡܸܠܲܬܼܝ ܠܡܸܬܿܬܲܠܡܵܕܼܘܼ\nܟܬܼܘܿܒܼ ܠܝܼ ܚܘܼܩܵܐ ܕܐܲܠܦܵܐ ܒܹܝܛܵܐ ܕܐܸܬܼܗܲܓܸܿܐ ܒܹܗ ܀","english":"Of the First Sabbath of the Sixth Week of Lent\n\nFrom the Lord, the Parable of the Ten Virgins\n\nOf the First Sabbath of the Sixth Week of Lent\n\nA Homily\n\nThanks be to the sinner who brought his friends to repentance and entered the gate of the kingdom of his Lord, my brothers. Fair is the thought of the words of the spirit that is placed in the Scriptures, and good is the interpretation of the writings for him who reflects upon it. Wondrous is the teaching of the preaching of the kingdom of heaven, and it distributes its good blessings to those who love it. A great treasure is hidden in the letters of the alphabet of its words: he who reads with love of soul becomes rich forever. Like the light of the sun are the laws of his writings, and he who looks without dispute sees everything. Like a guide, his name runs before the mind, and he who loves the union of his love reaches heaven. With love he calls a man to approach his side, and he who approaches with love is filled by his love. In the likeness of a great one, a man hastens to his teaching, and he who receives his discipleship becomes a great one for him. I have seen the greatness of the great teacher that is manifest, and I bless my mind that it learned from him, if he wills in me. Will in me, O great one, make a man wise through his greatness, that I may profit my tongue in the discipleship of the alphabet of your words. For the interpretation of your words, my tongue is eager to be taught; write for me the law of the alphabet that I may read in it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܚܲܕܼܒܿܫܲܒܵܐ ܕܸܫܬܵܐ ܕܨܵܘܡܵܐ","severity":"info","text":"The repeated superscription 'Of the First Sabbath of the Sixth Week of Lent' frames the homily within the liturgical calendar of the East Syriac tradition, marking it for a specific Lenten reading.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܲܙܵܐ","severity":"info","text":"The term 'treasure' (ܓܲܙܵܐ) is a key metaphor in Syriac exegesis, often denoting the hidden spiritual meaning of Scripture, accessible through allegorical reading.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܸܓܼܝܵܢ ܡܸܠܵܘ̈ܗܝ","severity":"info","text":"The phrase 'alphabet of its words' reflects the Syriac tradition of alphabetic acrostics and the mystical significance of letters, common in Narsai's homiletic style.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܲܒܵܐ","severity":"info","text":"The repeated address to a 'great one' (ܪܲܒܵܐ) likely refers to Theodore of Mopsuestia, Narsai's theological authority, whose exegetical method is praised here.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܗܲܕܲܝܼܐܵܐ ܪܵܗܹ̇ܛ ܫܸܡܥܹܗ","severity":"info","text":"The image of the name running before the mind like a guide parallels Narsai's other works, where Scripture is depicted as a luminous path leading the reader to truth.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term 'Homily' (ܥܘܼܢܵܝܵܐ) is a generic genre marker; the passage is a proem, not the exposition of the parable itself, which begins later in the work.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sinner who brought his friends to repentance' is ambiguous; it may refer to a biblical figure (e.g., the Good Thief) or be a generic moral exemplum."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܚܘܼܩܹ̈ܐ ܬܪ̈ܝܼܨܹܐ ܚܙܹ̇ܝܬܼ ܕܲܪܫܝܼܡܝܼܢ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܟ\nܘܛܵܒܼ ܪܵܓܵܐ ܠܝܼ ܕܐܸܪܕܹܿܐ ܒܛܲܟܼܣܵܐ ܕܣܘܼܟܵܠܲܝ̈ܗܘܿܢ ܀ :ܡܲܠܵܐ ܪܸܓܲܬܼܝ ܛܵܒܼܵܐ ܕܲܡܠܸܐ ܟܠ ܛܵܒܼܵܬܹ̈ܐ\nܘܗܲܒܼܠܝܼ ܣܘܼܢܩܵܢܝ ܣܘܼܟܵܠ ܡܸܠܹ̈ܐ ܕܒܲܟܼܬܼܝܼ̈ܒܬܼܵܟ ܀ :ܒܹܝܬܼ ܦܸܠ̈ܐܵܬܼܵܐ ܕܲܪ̈ܫܝܼܡܵܢ ܠܵܟ ܡܸܬܼܗܲܦܲܟ ܗ̄ܘܹ̇ܝܬܼ\nܘܫܲܚ̣ܩܲܢܝ ܪܸܥܝܵܢܝ ܕܐܸܒܼܥܹܐ ܒܥܵܬܼܵܐ ܕܚܲܝܠܵܐ ܕܲܒܼܗܹܝܢ ܀ ܠܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ ܥܣܲܪ ܠܲܡ ܕܵܡ̇ܝܵܐ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ. ܕܲܡܣܲܟܿܝ̈ܢ ܗ̣̄ܘܲܝ̈ ܠܡܹܐܪܲܥ ܚܲܬܼܢܵܐ ܒܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܀ :ܚܲܡܸܫ ܡܸܢܗܹܝܢ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܢ̣ܣܲܒܼ ܠܲܡ ܡܸܫܚܵܐ\nܘܠܵܐ ܪ̈ܲܕܼܝܵܬܼܵܐ ܠܵܐ ܐܸܬܼܚܲܦܲܛ ܠܡܸܣܲܒܼ ܡܸܫܚܵܐ ܀ :ܥ̣ܒܲܪ ܠܲܡ ܙܲܒܼܢܵܐ ܘܐܵܘܚܲܪ ܚܲܬܸܢܵܐ ܡ̣ܢ ܕܲܠܡܹܐܬܼܵܐ\nܘܲܙܟܼܵܬ̤ ܐܸܢܹܝܢ ܫܸܢܬܼܵܐ ܘܲܕܼܡܸܟ ܥܸܣܪ̈ܵܬܲܝ̈ܗܹܝܢ ܀ :ܒܦܸܠܓܹܿܗ ܕܠܸܠܝܵܐ ܐܸܡ݂ܲܪ ܕܐܲܙܥܸܩ ܩܵܠ ܫܝܼܦܘܿܪܵܐ\nܕܲܡܣܲܒܲܪ ܗ̄ܘ̣ܵܐ ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ ܕܚܲܬܼܢܵܐ ܕܪܵܘܡܵܐ ܀ :ܩ̣ܵܡ ܠܲܡ ܬܲܩܸܢ ܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܐܵܦ ܬܲܩ̈ܢܵܬܼܵܐ\nܕܲܒܼܢܲܗܝܼܪܹ̈ܐ ܢܲܩ̈ܒܿܠܵܢ ܚܲܬܼܢܵܐ ܕܲܫܪܸܐ ܒܢܘܼܗܪܵܐ ܀ :ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܩ̣ܵܡ ܣܲܟܼܠ̈ܠܵܬܼܵܐ ܘܚܲܟܿܝܼ̈ܡܵܬܼܵܐ\nܟܲܕܼ ܫܲܘ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܵܐ ܫܲܘ̈ܝܵܢ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܀ :ܡܸܫܚܵܐ ܚ̣ܪܲܪ ܗ̄ܘ̣ܵܐ ܒܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܕܗܸܕܼܝ̈ܘܿܛܵܬܼܵܐ\nܘܫܲܪܝܼ ܫܵܐܠ̈ܢ ܡ̣ܢ ܚܲܒܼܪ̈ܵܬܼܗܹܝܢ ܙܸܕܼܩܵܐ ܒܛܲܝܒܿܘܼ ܀ :ܠܡܵܐ ܠܵܐ ܢܸܣܦܲܩ ܠܲܢ ܠܲܡ ܘܲܠܟܹܝܢ ܥܢܲܝ̈ ܬܲܩ̈ܢܵܬܼܵܐ\nܐܸܠܵܐ ܙܸܠܹܝ̈ܢ ܨܹܝܕܼ ܕܲܡܙܲܒܿܥܹܝܢ ܐܸܢ ܡܸܙܕܲܒܲܢ ܀ :ܫ̣ܡܲܥ ܠܲܡ ܘܐܸܙܲܠ ܠܡܸܙܒܲܢ ܡܸܫܚܵܐ ܕܠܵܐ ܡܸܙܕܲܒܲܢ\nܘܐܸܬܼܵܐ ܚܲܬܼܢܵܐ ܘܥܲܠ̣ ܬܲܩ̈ܢܵܬܼܵܐ ܘܗܸܢܹܝܢ ܠܵܐ ܥܲܠ̣܀","english":"I saw the straight lines inscribed in your writings,\nand it greatly pleased me to follow the order of their meanings.\nMy desire is good, that it may be filled with all good things,\nand grant me the ascent of understanding of the words inscribed by you.\nI was turning over the wonders inscribed for you,\nand I troubled my thoughts to seek the time of the power in which they are.\nThe kingdom of heaven is like unto the ten virgins,\nwho were preparing to meet the bridegroom with their lamps.\nFive of them were wise, and took oil,\nbut the foolish ones did not take care to take oil.\nThe time of the wedding passed, and the bridegroom delayed his coming,\nand sleep overcame the six and their ten.\nAt midnight it was said that the sound of the trumpet would cry out,\nwhich would announce the coming of the bridegroom of heaven.\nThey arose to light their lamps and the torches,\nand the bridegroom received the bright ones who dwelt in the light.\nIn one equality stood the foolish and the wise,\nwhile they were equal and not equal in one equality.\nThe oil was consumed in the lamps of the simple ones,\nand they began to ask from their companions righteousness with grace.\nWhy did it not suffice you, the lamp and the wicks of the torches,\nbut you went to those who sell, if it is sold?\nThey heard and went to buy oil that is not sold,\nand the bridegroom came and entered the torches, and they did not enter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܘܼܩܹ̈ܐ ܬܪ̈ܝܼܨܹܐ","severity":"info","text":"The phrase 'straight lines' (ܚܘܼܩܹ̈ܐ ܬܪ̈ܝܼܨܹܐ) introduces a metaphor for the orderly arrangement of scriptural interpretation, marking the homily's exegetical method.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"The term 'kingdom of heaven' (ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ) is the standard Syriac rendering of the biblical phrase, here applied to the parable's allegorical referent.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܣܲܪ ܠܲܡ ܕܵܡ̇ܝܵܐ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"This line directly echoes Matthew 25:1, where the kingdom of heaven is compared to ten virgins, establishing the parable as the homily's scriptural foundation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܡܸܫ ܡܸܢܗܹܝܢ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ","severity":"info","text":"The division of the virgins into five wise and five foolish reflects a common exegetical trope in Syriac tradition, emphasizing moral dichotomy.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܦܸܠܓܹܿܗ ܕܠܸܠܝܵܐ ܐܸܡ݂ܲܪ ܕܐܲܙܥܸܩ ܩܵܠ ܫܝܼܦܘܿܪܵܐ","severity":"info","text":"The midnight trumpet call parallels the eschatological awakening in Syriac liturgical poetry, such as in Ephrem's hymns on the resurrection.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܲܙܟܼܵܬ̤ ܐܸܢܹܝܢ ܫܸܢܬܼܵܐ ܘܲܕܼܡܸܟ ܥܸܣܪ̈ܵܬܲܝ̈ܗܹܝܢ","severity":"info","text":"The detail that sleep overcame the six and their ten (i.e., all ten virgins) is a distinctive narrative expansion not found in the biblical parable, likely Narsai's own allegorical addition.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text's reference to 'six and their ten' (ܫܸܢܬܼܵܐ ܘܲܕܼܡܸܟ ܥܸܣܪ̈ܵܬܲܝ̈ܗܹܝܢ) is ambiguous: it may mean that sleep overcame six of the virgins and their ten lamps, or that all ten virgins slept, with 'six' being a textual corruption. The reading taken follows the English draft's interpretation of all ten being overcome."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܠܒܲܪ ܡ̣ܢ ܬܲܪܥܵܐ ܦܵܫ̣ ܥܲܠ ܕܐܲܦܝܼܫ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ\nܘܫܲܪܝܼ ܢܵܩ̈ܫܵܢ ܢܵܩ̈ܫܵܢ ܥܲܠ ܬܘܼܟܼܠܵܢܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܹܝܢ ܀ :ܦܬܲܚ ܠܲܢ ܡ̇ܪܲܢ ܬܪܲܥ ܒܹܝܬܼ ܓܲܙܵܐ ܕܒܹܝܬܸ ܡܲܠܟܿܘܼܬܼܵܟ\nܕܢܸܥܘܿܠ ܢܸܣ݂ܲܒܼ ܐܲܓܼܪܵܐ ܕܥܲܡܠܹ̈ܐ ܕܲܒܼܬܼܘܼܬܲܢ ܀ :ܠܵܐ ܝܵ̇ܕܲܥܢܵܐ ܠܟܹܝܢ ܦܲܢܝܼ ܠܗܹܝܢ ܩܵܠܹܗ ܕܚܲܬܼܢܵܐ\nܘܠܵܐ ܒܲܒܼܬܼܘܼܠܹ̈ܐ ܕܲܢܛܲܪ̈ܬܹܿܝܢ ܠܝܼ ܡܦܵܣ ܐ̄ܢܵܐ ܡ̣ܢ ܡܬܼܘܿܡ ܀ :ܗܵܫܵܐ ܕܫܲܠܸܡ ܦܘܼܡ̇ܐ ܚܲܝܵܐ ܡܸܠܲܬܼ ܦܘܼܡܹܗ\nܢܸܩܪܘܿܒܼ ܢܸܒܼܥܸܐ ܒܥܵܬܼܵܐ ܕܟܲܣܝܵܐ ܒܓܼܵܘ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܀ :ܒܥܵܬܼܵܐ ܡܲܠܝܵܐ ܡܸܠܬܼܵܐ ܕܪܲܟܸܿܒܼ ܒܐܸܣܟܹܿܝܡ ܢܸܫܹ̈ܐ\nܕܐܲܝܟܲܢ ܐܲܪܦܝܼ ܬܸܓܼܡܵܐ ܕܓܲܒܼܪܹ̈ܐ ܘܐܸܡ݂ܲܪ ܢܸܫܹ̈ܐ ܀ :ܘܐܸܢ ܒܲܟܼܝܵܢܵܐ ܚܵܪܵܬ̤ ܡܸܠܬܹܗ ܒܗܵܝ̇ ܕܐܵܦ ܚܲܕܼܘܼ\nܠܡܵܢ ܟܲܕܼ ܐܝܼܬܼ ܠܹܗ ܒܬܼܘܼܠܹ̈ܐ ܕܲܫܘܹܝܢ ܠܵܐ ܫܘܸܐ ܟܠܹܗ ܀ :ܠܡܵܢܵܐ ܒܲܫܡܵܐ ܐܲܫܘܝܼ ܐܸܢܹܝܢ ܠܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ\nܘܲܒܼܣܘܼܥܪ̈ܵܢܹܐ ܦܲܪܸܫ ܐܸܢܹܝܢ ܠܲܬܼܪܹܝܢ ܓܲܒܿܝܼ̈ܢ ܀ :ܠܡܵܢ ܟܲܕܼ ܕܲܟܼ̈ܝܵܢ ܡ̣ܢ ܟܘܼ̈ܬܼܡ̇ܬܼܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ\nܬܲܚܸܡ ܐܸܢܹܝܢ ܕܠܵܐ ܢܸܬܼܣ̈ܡܵܢ ܒܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܀ :ܠܡܵܢܵܐ ܫܸܢܬܼܵܐ ܠܟܼܠܗܹܝܢ ܚܸܣܢܲܬ̤ ܘܦܵܫ̣ ܡ̣ܬܥܲܡܠܵܐ\nܘܲܒܼܥܝܼܪܘܼܬܼܵܐ ܗܝ̤ ܬܘܼܒܼ ܟܲܕܼ ܗܝ̤ ܒܚܲܒܼ ܐܸܣܟܹܿܡܵܐ ܀ :ܠܡܵܢ ܟܲܕܼ ܟܠܗܹܝܢ ܦܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܐܲܚܝܼ̈ܕܵܢ ܗ̣̄ܘܲܝ̈\nܡܸܫܚܵܐ ܠܵܐ ܦܵܫ̣ ܐܸܠܵܐ ܒܲܠܚܘܿܕܸ ܠܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܀ :ܐܸܢ ܕܘܼܒܵܪܹ̈ܐ ܕܲܒܼܬܼܘܼܠܘܼܬܼܵܐ ܦܠ݂ܲܚ ܫܲܘܝܵܐܝܼܬܼ\nܠܡܵܢ ܫܘܼܚܠܵܦܵܐ ܕܚܲܟܿܝܼܡܘܼܬܼܵܐ ܘܲܕܸܣܲܟܼܠܘܼܬܼܵܐ ܀","english":"Outside the door, he remained upon what was written from the obligation, and he began to place questions upon the conclusions of their behaviors. Open for us, my Lord, the door of the treasure-house of your kingdom, that I may enter and receive the reward of the labors of your virginity. The sinner does not know his voice, to whom he speaks, and the virgins of his guarding do not give me passage from any place. Now that the living word has completed the utterance of his mouth, approach and seek with a petition the hidden one within his words. With a full petition, the word that rides upon the image of women, as if he had set aside the order of men and spoken of women. And if at the end of his word he laments that not even one, when he has virgins who are equal, is not equal to all. Why by name did he call them virgins, and by actions he divided them into two parties? Why, when they are pure from the stains of frivolity, does he limit them that they have no hope in the greatness of his love? Why are six of them lacking and remain toiling, and it is bestiality again when it is in one image? Why, when all their lamps are held, does oil remain only for the wise? If the behaviors of virginity are performed equally, why the change of wisdom and foolishness?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܹܝܬܼ ܓܲܙܵܐ","severity":"info","text":"The phrase 'treasure-house' (literally 'house of treasure') is a common Syriac metaphor for the inner mysteries of scripture or the heavenly kingdom, often used in liturgical and exegetical contexts.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܓܲܙܵܐ ܕܒܹܝܬܸ ܡܲܠܟܿܘܼܬܼܵܟ","severity":"info","text":"The request to open the 'treasure-house of your kingdom' echoes Matthew 25:34, where the king opens the treasure-house for the worthy, linking the parable of the ten virgins to eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܬܼܘܼܠܹ̈ܐ","severity":"info","text":"The term 'virgins' (ܒܬܼܘܼܠܹ̈ܐ) in Syriac tradition often refers to ascetic celibates, both male and female, who dedicate themselves to the church; Narsai here applies it to the parable's figures as types of the faithful.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܢ","severity":"info","text":"The repeated interrogative 'Why' (ܠܡܵܢ) structures a series of rhetorical questions that probe the parable's internal contradictions, a common exegetical device in Narsai's homilies to engage the audience.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The mention of 'oil' (ܡܸܫܚܵܐ) remaining only for the wise virgins parallels the parable's detail in Matthew 25:3-4, where the foolish virgins lack oil for their lamps, symbolizing preparedness for the eschaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܥܝܼܪܘܼܬܼܵܐ","severity":"caution","text":"The term 'bestiality' (ܘܲܒܼܥܝܼܪܘܼܬܼܵܐ) is a strong rhetorical charge; its precise referent is ambiguous—possibly the foolish virgins' behavior or a metaphorical lapse into irrationality. The reading here follows the English draft's interpretation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܒܼܥܝܼܪܘܼܬܼܵܐ' (bestiality) is ambiguous: it may denote moral degradation or a state of irrationality, but the context of the parable's division of virgins suggests a contrast with wisdom. The reading taken aligns with the English draft's rendering as 'bestiality'."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܐܸܢܗܘ̤ ܕܚܲܕܼ ܗ̄ܘ̣ܵܝ̈ ܐܲܟܼܡܵܐ ܕܚܲܕܼ ܗ̣̄ܘܲܝ̈ ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܠܡܵܢ ܠܵܐ ܐܲܫܐܸܠ ܙܸܕܼܩܵܐ ܒܛܲܝܒܿܘܼ ܚܕܸܵܐ ܠܲܚܒܲܪܬܼܵܗ̇ ܀ :ܠܡܵܢ ܫܲܕܲܕ ܗ̣̄ܘܲܝ̈ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܠܠܵܐ ܪ̈ܲܕܸܝܵܬܼܵܐ\nܟܲܕܼ ܝܵܕ̈ܥܵܢ ܗ̣̄ܘܲܝ̈ ܕܠܵܐ ܡܸܙܕܲܒܲܢ ܡܸܫܚܵܐ ܒܛܝܼܡܹ̈ܐ ܀ :ܘܐܸܢ ܫܲܪܝܼܪܵܐ ܕܡܸܙܕܲܒܲܢ ܗ̄ܘ̣ܵܐ ܡܸܫܚܵܐ ܒܛܝܼܡܹ̈ܐ\nܠܡܵܢ ܠܵܐ ܗܸܢܹܝܢ ܙܲܒܸܿܢ ܡܸܫܚܵܐ ܘܲܫ̣ܩܲܠ ܛܝܼܡܹ̈ܐ ܀ :ܘܐܸܢܗܘ̤ ܕܗܸܢܹܝܢ ܕܥܲܬܼܝܼܪ̈ܵܢ ܗ̣̄ܘܲܝ̈ ܠܵܐ ܙܲܒܸܿܢ ܗ̣̄ܘܲܝ̈\nܡ̣ܢ ܫܵܩܹ̇ܠ ܗ̄ܘ̣ܵܐ ܡ̇ܙܘܿܢ ܚܲܝܵܘ̈ܗܝ ܘܝܵܗܹ̇ܒܼ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܘܐܸܢ ܕܹܝܢ ܐܸܙܲܠ ܚܲܣܝܼܪ̈ܵܬܼܵܐ ܠܡܸܙܒܲܢ ܡܸܫܚܵܐ\nܠܡܵܢ ܠܵܐ ܩܵܘܝܼ ܚܲܬܼܢܵܐ ܕܢܸܥ̈ܠܵܢ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܀ :ܠܡܵܢ ܦܲܢܝܼ ܠܗܹܝܢ ܕܠܵܐ ܝܵ̇ܕܲܥܢܵܐ ܣܘܼܥܪ̈ܵܢܲܝܟܹܿܝܢ\nܕܗܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܲܢܛܝܼܪ̈ܵܢ ܗ̣̄ܘܲܝ̈ ܡ̣ܢ ܛܲܡܐܘܼܬܼܵܐ ܀ :ܘܐܸܢ ܠܵܐ ܦܠܲܚ̣ ܗ̣̄ܘܲܝ̈ ܐܲܝܟ ܨܸܒܼܝܵܢܵܐ ܕܨܵܒܹ̇ܐ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܠܡܵܢ ܠܵܐ ܐܸܡ݂ܲܪ ܕܙܸܠܹ̈ܝܢ ܠܢܘܼܪܵܐ ܘܲܠܚܸܫܘܿܟܼܵܐ ܀ :ܫܘܼܚܠܵܦ ܩܵܠܵܐ ܕܐܲܫܡܲܥ ܐܸܢܹܝܢ ܫܲܚܩ݂ܲܢܝ ܣܲܓܿܝܼ\nܕܡܸܛܠ ܡܵܢܵܐ ܠܵܐ ܫܘܸܐ ܢܸܓܼܕܵܐ ܕܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ\n:ܒܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܗܹܝܢ ܬܡܲܗ̣ܘ ܚܘܼܫܵܒܲܝ̈\nܕܐܲܝܟܲܢ ܠܵܐ ܢܦ݂ܲܠ ܒܗܵܘܬܼܵܐ ܕܢܘܼܪܵܐ ܥܲܡ ܥܲܬܝܼܪܵܐ ܀ :ܘܐܸܢ ܥܲܡ ܒܝܼܫܹ̈ܐ ܦܵܫ̣ ܥܲܠ ܐܲܪܥܵܐ ܒܝܘܼܩܪܵܐ ܕܲܒܼܗܹܝܢ\nܐܲܝܟܲܢ ܡܲܨܝܵܐ ܕܠܵܐ ܢܸܫܬܲܢ̈ܩܵܢ ܒܫܘܼܢܵܩܲܝ̈ܗܹܝܢ ܀ :ܘܐܸܢ ܗܘ̤ ܕܠܲܐܬܼܪܵܐ ܕܲܡ̈ܣܲܟܿܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܵܐ ܥܲܠ̣ ܘܲܚܙܲܝ̈\nܡ̇ܢ ܝܘܼܬܼܪܵܢܵܐ ܡ̣ܢ ܚܘܼܡܣܵܢܵܐ ܕܲܒܼܬܼܘܼܠܘܼܬܼܗܹܝܢ ܀","english":"If they were one in nature, one in body and soul,\nwhy did not one righteous one ask for grace from her companion? Why did the wise ones drag the undisciplined ones,\nwhen they knew that oil is not sold for prices? And if it were true that oil is sold for prices,\nwhy did not the buyer sell oil and take the prices? And if the rich did not buy,\nwould he take from his own means and give to others? And if, then, the poor went to buy oil,\nwhy is the sin of the entrants not equal in one equality? Why do you make them out not to know your deeds,\nwhen he knew that they were pure from defilement? And if they did not work according to the will that he willed in them,\nwhy did he not say, \"Go to the mountain and to darkness\"? A change of voice that he made heard, they questioned much,\nwhy the thread of the confessors was not equal,\nwithout equality of the decree that cut them; their thought wondered\nhow the poor one did not fall into the pit with the rich one. And if with the evil ones he remained on the earth in the weight of them,\nhow can he not be silenced in their streets? And if it were that they did not enter the place of the poor and see,\nwhat profit from the price of the virginity of them?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The Syriac word mšḥā (oil) carries a double meaning: literal oil for lamps and, in ascetic contexts, the grace or spiritual unction associated with virginity. The rhetorical questions play on this ambiguity.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܵܢ ܠܵܐ ܐܸܡ݂ܲܪ ܕܙܸܠܹ̈ܝܢ ܠܢܘܼܪܵܐ ܘܲܠܚܸܫܘܿܟܼܵܐ","severity":"info","text":"The phrase 'Go to the mountain and to darkness' echoes the Matthean parable of the ten virgins (Matt 25:1–13), where the foolish virgins are shut out into the night. Narsai reworks the imagery to question divine justice.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܲܝܒܿܘܼ","severity":"info","text":"The term ṭaybū (grace) is central to Narsai’s soteriology, often contrasted with human merit. Here, the rhetorical question 'why did not one righteous one ask for grace from her companion?' implies that grace cannot be transferred or earned through communal asceticism.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܚܠܵܦ ܩܵܠܵܐ","severity":"info","text":"The phrase 'a change of voice' marks a rhetorical shift in the homily, introducing a series of objections from imagined interlocutors. This structural device is typical of Narsai’s dialogic style, used to dramatize theological debate.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ","severity":"info","text":"The term 'confessors' (mthaġdānē) refers to ascetics who have made a formal confession of faith, often associated with the proto-monastic movement in the Church of the East. Narsai’s audience would recognize this as a reference to the covenanters (bnay qyāmā).","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܕܹܝܢ ܐܸܙܲܠ ܚܲܣܝܼܪ̈ܵܬܼܵܐ ܠܡܸܙܒܲܢ ܡܸܫܚܵܐ","severity":"caution","text":"The syntax of this conditional clause is ambiguous: it may mean 'if the poor went to buy oil' or 'if the poor went to sell oil.' The English draft takes the former, but the latter is possible given the preceding market imagery. The sense of the passage does not decisively resolve the ambiguity.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rich' and 'poor' in the rhetorical questions is ambiguous: they may refer to the wise and foolish virgins of the parable, or to different classes of ascetics within Narsai’s community.","The phrase 'the sin of the entrants' (ḥṭā d-‘ellān) is unclear: it may mean the sin of those who enter the kingdom, or the sin of those who enter the pit. The English draft takes the latter, but the Syriac allows both."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܠܡܵܢܵܐ ܫܚ݂ܲܩ ܗ̣̄ܘܲܝ̈ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܚܲܫܹ̈ܐ\nܘܲܒܼܝܘܿܡ ܕܝܼܢܵܐ ܫ̣ܩܲܠ ܟܘܼܐܵܪܵܐ ܚܠܵܦ ܟܘܼܠܵܠܵܐ ܀ :ܠܡܵܢ ܐܸܬܼܟܲܬܲܫ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܝܲܨܪܵܐ ܕܲܒܼܗܹܝܢ\nܘܟܲܕܼ ܙܲܟܵܝܝܼܢ ܢܦ݂ܲܠ ܒܲܬܼܒܲܥܬܼܵܐ ܥܲܡ ܚܲܝܵܒܹ̈ܐ ܀ :ܚܲܫܵܐ ܪܲܒܵܐ ܡܠܸܐ ܫܘܼܠܵܡܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܹܝܢ\nܕܐܲܝܟܲܢ ܫܲܪܝܼ ܘܠܵܐ ܣܦ݂ܲܩ ܫܲܠܸܡ ܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܢܫܲܪܸܐ ܡ̇ܕܹܝܢ ܢܸܒܼܥܸܐ ܒܥܵܬܼܵܐ ܕܥܲܠ ܥܲܡܠܲܝܗܹ̈ܝܢ\nܠܦܘܼܬܼ ܕܐܵܦ ܚܲܫܝܼܫ ܚܲܫܹܗ ܕܫܲܪܒܵܐ ܕܲܪ̈ܫܝܼܡܵܢ ܒܹܗ ܀ ܢܸܒܼܥܹܐ ܕܐܲܝܟܲܢ ܟܬܼܝܼܒܼ ܕܐܸܬܿܕܲܡܝܲܬ̤ ܒܗܹܝܢ ܡܲܠܟܿܘܼܬܼܵܐ:\nܕܗܵܐ ܠܵܐ ܣܦܲܩ ܗ̣̄ܘܲܝ̈ ܠܲܡܕܲܡܵܝܘܼ ܒܕܘܼܡܝܵܐ ܕܝܼܠܵܗ̇ ܀ :ܠܡܵܢ ܠܵܐ ܥܠܲܝܗܹܝܢ ܐܵܡܲ݁ܪ ܕܕܼܵܡ̈ܝܵܢ ܠܗܵܝ̇ ܕܲܫܒܼܝܼܚܵܐ\nܕܗܵܐ ܩܲܫܝܼܫܵܐ ܗ̄ܝܼ ܒܲܫܒܼܝܼܚܘܼܬܼܵܗ̇ ܡ̣ܢ ܟܠ ܕܲܒܼܪܸܐ ܀ :ܐܸܬܿܕܲܡܝܲܬ̤ ܠܲܡ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܠܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ\nܬܲܗܪܵܐ ܪܲܒܵܐ ܡ̇ܢ ܡܸܬܿܕܲܡܸܐ ܠܡܸܕܸܿܡ ܕܲܒܼܨܝܼܪ ܀ :ܫܲܦܝܼܪ ܕܲܡܝܼ ܡܕܲܡܸܐ ܒܫܘܼܒܼܚܵܐ ܒܲܡܫܲܒܿܚܵܢܵܘ̈ܗܝ\nܕܗܘ̤ ܡܨܸܐ ܡܕܲܡܸܐ ܘܗܸܢ̣ܘܿܢ ܠܵܐ ܡܨܼܝܢ ܠܲܡܕܲܡ̇ܝܘܼ ܀ :ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܘܲܒܼܒܼܘܼܣܵܡܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ\nܗ̤ܝ ܕܹܝܢ ܡܕܲܡܝܵܐ ܒܲܕܩܵܪܝܵܐ ܠܗܘܿܢ ܨܹܝܕ ܒܘܼܣܵܡܵܗ̇ ܀ :ܒܗܵܢܵܐ ܢܝܼܫܵܐ ܐܸܬܿܕܼܡܝܲܬ̤ ܠܲܢ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܕܲܒܼܝܲܕܼ ܕܘܼܡܝܵܗ̇ ܢܸܒܼܥܸܐ ܕܘܼܡܝܵܐ ܕܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܀ :ܣܲܓܿܝܼ ܕܵܡܹ̇ܐ ܕܘܼܡܝܵܐ ܕܕܲܡܝܼ ܡܲܠܸܦ ܩܘܼܫܬܵܐ\nܘܠܲܝܬܿ ܨܲܝܵܪܵܐ ܕܲܢܨܘܼܪ ܕܘܼܡܝܹܗ ܚܲܬܿܝܼܬܵܐܝܼܬܼ ܀ :ܫܲܦܝܼܪ ܨܲܠܡܵܐ ܕܪܲܟܸܿܒܼ ܪܸܡܙܹܗ ܘܣ̣ܵܡ ܒܲܣܒܲܪܬܹܗ\nܘܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܙܵܕܹܩ ܕܲܢܚܘܼܪ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ ܀","english":"Why did body and soul suffer pains together, and on the day of judgment did the crown take the place of the wreath? Why did he contend with the sisters of the form in which he was, and when he was victorious did he fall into pursuit with the guilty? A great pain filled the end of their actions, that as they began they did not succeed in completing the beautiful things. He wishes to interpret something in the passage concerning their labor, according to which even the pain of the order of the inscribed ones in it is weak. He wishes that as it is written, the kingdom was compared to them, for behold, they were not sufficient for comparison in a likeness that is hers. Why does he not say concerning them that they are like the glorious one, for behold, she is more venerable in her glory than all that is created? The kingdom of heaven was compared to the virgins; a great wonder is compared to something that is inferior. It is fitting that the one who compares compares in glory with his glorifications, for he is able to compare, but the matter is not able to be compared. In the kingdom of heaven and in ineffable delight, she indeed is compared in a small way to them for the sake of her delight. In this thought she was compared to you for the earthly ones, that through her likeness he seeks the likeness of the glorious ones. The likeness of the one who compares greatly resembles, teaching the truth, and there is no painter who can paint his likeness exactly. It is fitting that the image that bears his sign and places it in his gospel, and exactly it is right that one look at the beauty of his splendor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܘܼܐܵܪܵܐ ... ܟܘܼܠܵܠܵܐ","severity":"info","text":"The contrast between 'crown' (ܟܘܼܐܵܪܵܐ) and 'wreath' (ܟܘܼܠܵܠܵܐ) likely distinguishes the eschatological reward from a temporary or earthly honor, a key theme in Narsai's soteriology.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܡܝܵܐ","severity":"info","text":"The term ܕܘܼܡܝܵܐ (dmūtā) means 'likeness' or 'comparison' and is central to the passage's argument about the inadequacy of earthly analogies for the kingdom of heaven.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"The phrase 'kingdom of heaven' (ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ) echoes the Matthean parable (Matt 25:1–13) and is the subject of the comparison with the virgins, a standard exegetical move in Syriac commentary.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܲܝܵܪܵܐ","severity":"info","text":"The reference to a 'painter' (ܨܲܝܵܪܵܐ) who cannot capture the likeness reflects a common Syriac trope of the ineffability of divine realities, often used in liturgical and homiletic contexts.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from rhetorical questions about the parable's internal logic to a meta-reflection on the limits of comparison itself, marking a structural turn in Narsai's homily.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܝܲܕܼ ܕܘܼܡܝܵܗ̇","severity":"caution","text":"The phrase 'through her likeness' (ܕܲܒܼܝܲܕܼ ܕܘܼܡܝܵܗ̇) is ambiguous: it may refer to the kingdom's likeness or to the virgins' likeness; the translation opts for the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'her' in 'through her likeness' (ܕܲܒܼܝܲܕܼ ܕܘܼܡܝܵܗ̇) is ambiguous: it could be the kingdom of heaven or the virgins. The translation takes it as the kingdom, but the Syriac grammar permits either.","The identity of 'the glorious one' (ܕܲܫܒܼܝܼܚܵܐ) is not specified; it may refer to Christ, the kingdom, or a type of the righteous."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܬܵܘ ܚܲܙܵܝܹ̈ܐ ܚܘܼܪܘ ܬܲܩܢܵܐܝܼܬܼ ܒܡܸܠܲܬܼ ܡܪܲܢ\nܕܨܵܪܲܬ̤ ܐ̄ܢܵܫܵܐ ܘܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܒܝܘܼܩܢܵܐ ܕܥܲܡܠܹ̈ܐ ܀ :ܥܲܡܠܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܨܵܪ ܒܲܣܒܲܪܬܹܗ ܡܚܲܕܸܿܬܼ ܐ̄ܢܵܫܵܐ\nܘܲܩܒ݂ܲܥ ܐܸܢܘܿܢ ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܵܗ̇ ܠܲܣܒܲܪܬܹܗ ܩܪ̣ܵܐ ܡܲܠܟܿܘܼܬܼܵܐ ܕܕܼܵܡ̇ܝܵܐ ܠܢܸܫܹ̈ܐ\nܒܗܵܝ̇ ܕܲܡܣܲܒܿܪܵܐ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܒܩܲܪܝܼܒܼܘܼܬܼܵܗ̇ ܝܵܠ̇ܦܝܼܢ ܐ̄ܢܵܫܵܐ ܠܡܸܒܼܥܵܐ ܕܲܠܥܸܠ\nܘܲܒܼܓܲܠܝܘܼܬܼܵܗ̇ ܚܵܙܹ̇ܝܢ ܫܘܼܦܪܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܥܠܹܝܗ̇ ܗ̄ܘ̣ ܐܸܡ݂ܲܪ ܗܵܝ̇ ܕܐܸܬܿܕܲܡܚܲܬ̤ ܠܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ\nܒܚܲܕܼ ܕܲܡܚܵܘܝܵܐ ܕܘܼܒܵܪ ܚܲܝܹ̈ܐ ܕܠܵܐ ܙܘܼܘܵܓܼܵܐ ܀ :ܒܫܸܡ ܒܬܼܘܼ̈ܠܬܼܵܐ ܩ̣ܪܵܐ ܠܲܟܼܢܘܼܫܝܵܐ ܕܲܡܗܲܝܡܸܢ ܒܹܗ\nܟܲܕܼ ܡܲܠܸܦ ܠܲܢ ܕܕܲܟܼܝܘܼ ܬܵܒܲܥ̇ ܡ̣ܢ ܫܲܡܵܫܵܘ̈ܗܝ ܀ :ܒܐܸܣܟܹܿܝܡ ܢܸܫܹ̈ܐ ܨܵܪܹܗ ܠܝܘܼܩܢܵܐ ܕܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ\nܒܗܵܝ̇ ܕܲܒܼܢܸܫܹ̈ܐ ܒܟܼܝܼܚ ܐܸܣܟܹܿܡܵܐ ܕܲܟܼܢܝܼܟܼܘܼܬܼܵܐ ܀ :ܠܓܲܒܼܪܹ̈ܐ ܘܢܸܫܹ̈ܐ ܚ̣ܒܲܫ ܒܲܛܝܵܪܹ̈ܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ\nܕܡܲܠܸܦ ܕܲܡܨܲܝܢ ܬܪ̈ܲܝܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܠܡܸܚܵܐ ܒܕܲܟܼܝܘܼ ܀ :ܐܸܠܘܼ ܨܵܪܹܗ ܠܝܘܼܩܢܵܐ ܕܡܸܠܬܹܗ ܒܐܸܣܟܹܿܝܡ ܓܲܒܼܪܹ̈ܐ\nܡܸܣܬܲܒܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܕܛܵܟ ܡܲܣܠܲܝ ܗ̄ܘ̣ܵܐ ܬܸܓܼܡܵܐ ܕܢܸܫܹ̈ܐ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܨܵܪ ܢܸܩܼ̈ܒܼܵܬܼܵܐ ܒܲܨܠܸܡ ܡܸܠܬܹܗ\nܕܠܵܐ ܢܸܬܼܦܲܠܲܓܼ ܟܝܵܢܵܐ ܫܲܘܝܵܐ ܠܲܡ̈ܢܵܘܵܬܼܵܐ ܀ :ܟܠܹܗ ܟܝܵܢܲܢ ܨܵܪ ܚܵܘܝܼ ܠܲܢ ܒܹܗ ܒܲܟܼܝܵܢܲܢ\nܕܢܗܘܸܐ ܦܫܝܼܩ ܠܲܢ ܠܲܡܚܵܪ ܫܲܦܝܼܪ ܒܟܼܠ ܕܲܩܢܹܝܢܲܢ ܀ :ܫܲܦܝܼܪ̈ܵܬܲܢ ܘܲܫܟܼܝܼܪ̈ܵܬܲܢ ܓܠ̣ܵܐ ܒܦܸܠ̈ܐܵܬܹܗ\nܘܛܘܼܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܕܲܥܬܼܝܼܕܼܝܼܢ ܠܲܢ ܨܵܪ ܚܵܘܝܼ ܠܲܢ ܀","english":"Come, O beholders, look intently at the word of the Lord, how he depicted the image of the contest and the kingdom of the height in the likeness of struggles. The struggles of the image he depicted in his proclamation, renewing the image, and he placed the crown of women in the likeness of a form before the beholders. He called his proclamation the kingdom that resembles women, because it proclaims the kingdom of the height to the sons of the image. In its proximity the image learns to seek the above, and in its revelation it sees the beauty of the mysteries. Concerning it he spoke that which was entrusted to the virgins, in a single parable that shows the conduct of a life without marriage. By the name of virgins he called the chastity that believes in him, while he teaches us that purity follows from his servants. In the likeness of women he depicted the struggle of the desire of his love, because in women the likeness of chastity is victorious. Men and women he gathered in the types of his spoken word, which teaches that both sexes are able to attain purity. If he had depicted the likeness of his word in the likeness of men, it would have been thought that he was rejecting the sex of women. Wisely he depicted the types in the form of his word, so that the common nature would not be divided among the sexes. He made the whole nature show us in the nature that it is easy for us to understand clearly in all that we read. Your beauties and your bounties he revealed in his parables, and the blessings and the glories that are prepared for you he showed us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that the Lord depicted the contest and the kingdom of heaven through the image of struggles, renewing the image and placing the crown of women before the beholders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܬܼܘܼ̈ܠܬܼܵܐ","severity":"info","text":"The Syriac term ܒܬܼܘܼ̈ܠܬܼܵܐ (bṯūlāṯā) means 'virgins' and is used here to denote chastity and the faithful who believe in Christ, as per the glossary.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homily engages with the parable of the ten virgins (Matthew 25:1–13), interpreting the virgins as symbols of chastity and the kingdom of heaven as the goal of the ascetic life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of the narrative section, where Narsai explains the Lord's use of female imagery to teach that both sexes can attain purity, avoiding the rejection of women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the Lord depicted the struggle in the likeness of women to avoid dividing nature among the sexes parallels Narsai's broader emphasis on the unity of human nature in Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, such as the exact form of 'ܐ̄ܢܵܫܵܐ' (image) and the phrase 'ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ' (in the likeness of a form), which may be interpreted as referring to the incarnation or to the symbolic representation of the church."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܠܲܬܼܪܹܝܢ ܬܸܓܼܡܝܼ̈ܢ ܦܲܠܓܹܗ ܠܪܲܗܛܵܐ ܕܕܼܘܼܒܵܪ ܚܲܝܲܝ̈ܢ\nܘܲܠܚܲܕܼ ܣܵܡ̣ ܠܹܗ ܫܡܵܐ ܚܲܟܿܝܼܡܵܐ ܘܠܲܐ̄ܚܪܹܝܢ ܣܲܟܼܠܵܐ ܀ :ܒܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܦܲܚܸܡ ܪܲܗܛܵܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ\nܘܲܒܼܣܲܟܼ̈ܠܵܬܼܵܐ ܕܲܡܝܼ ܠܥܲܡܠܹ̈ܐ ܒܨܝܼܪܲܝ ܚܘܼܒܵܐ ܀ :ܠܗܘܿܢ ܗ̄ܘ̣ ܠܥܲܡܠܹ̈ܐ ܩܪ̣ܵܐ ܠܲܡܦܹܝܕܼܵܐ ܕܲܡܬܲܩܢܝܼܢ ܗ̄ܘ̣ܵܘ\nܒܗܵܝ̇ ܕܲܥܡ݂ܲܠܘ ܗ̄ܘ̣ܵܘ ܐܵܦܸܢ ܠܵܐ ܥ̣ܡܲܠ ܒܲܚܕܵܐ ܫܲܘܝܘܼ ܀ :ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܥܲܡܠܹ̈ܐ ܥܸܒܼܕܲܬ̤ ܕܢܸܚܣܲܪ ܡܸܫܚܵܐ\nܕܐܸܠܘܼ ܫܘܹܝܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܚܵܣܲܪ ܗ̄ܘ̣ܵܐ ܡܸܕܲܡ ܕܲܫܘܸܐ ܀ :ܒܡܸܫܚܵܐ ܕܚܵܣܲ݁ܪ ܒܨܝܼܪܘܼܬܼ ܥܲܡܠܹ̈ܐ ܨܵܪ ܚܵܘܝܼ ܠܲܢ\nܕܢܵܚܘܿܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܘܠܵܐ ܕܲܗܝܼܢܝܼܢ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܀ :ܠܪ̈ܲܚܡܹܐ ܟܲܢܝܼ ܒܲܫܡܵܐ ܕܡܸܫܚܵܐ ܡܫܝܼܚܵܐ ܕܚܵܢ݂ܲܢ\nܕܲܟܼܡܵܐ ܕܚܵܢ݂ܲܢ ܗܵܟܲܢ ܢܹܚܘܼܢ ܠܲܟܼ̈ܢܵܘܵܬܲܢ ܀ :ܠܡܸܫܚܵܐ ܕܲܡܝܹܗ ܠܐܲܝܢܵܐ ܕܚܵܐܹ̇ܢ ܠܲܟܼ̈ܢܵܘܵܬܹܗ\nܕܒܲܕܼܡܘܼܬܼ ܡܸܫܚܵܐ ܡܢܝܼܚ ܚܘܼܫܵܒܹ̈ܐ ܐܲܝܟ ܕܲܠܪܸ̈ܓܼܫܹܐ ܀ :ܒܸܠܥܵܕܼ ܡܸܫܚܵܐ ܨܵܪܹܗ ܠܝܘܼܩܢܵܐ ܕܡܲܪ̈ܵܚܵܬܼܵܐ\nܒܲܪ ܠܵܐ ܪܲܟܸܿܟ ܦܸܬܼܓܼܵܡܲܝ̈ܗܹܝܢ ܫܘܼܚܢܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܒܡܸܫܚܵܐ ܡܲܕܿܟܹܗ ܠܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܕܚܲܟܿܝܼ̈ܡܵܬܼܵܐ\nܕܚܲܢ ܘܐܸܬܼܪܲܚܲܡ ܘܕܲܗܸܢ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܐܲܟܲܚ̄ܕܼ ܀ :ܒܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ ܕܲܗܝܼܢܝܼܢ ܗ̄ܘ̣ܵܘ ܕܘܼܒܵܪ̈ܲܝܗܹܝܢ\nܥܲܠ ܗܵܝ̇ ܩܵܘܝܘܼ ܘܠܵܐ ܐܸܬܼܦܲܟܲܪܘ ܒܫܘܼܚܬܵܐ ܕܙܲܒܼܢܵܐ ܀ ܡܥܵܕܼܝܼܢ ܐܸܢܘܿܢ ܐܵܦ ܨܲܝܵܪܹ̈ܐ ܠܡܸܣܥܲܪ ܗܵܕܹܐ:\nܕܲܒܼܝܲܕܼ ܡܸܫܚܵܐ ܢܸܛܪܘܼܢ ܨܲܠܡܹ̈ܐ ܕܠܵܐ ܚܘܼܒܵܠܵܐ ܀ :ܡܸܫܚܵܐ ܡܡܲܕܸܿܟ ܥܲܡ ܣܲܡܡܵܢܹ̈ܐ ܨܵܐܲܪ ܨܲܠܡܹ̈ܐ\nܕܲܒܼܝܲܕܼ ܗܵܕܹܐ ܢܩܵܘܸܐ ܨܲܠܡܹܗ ܕܠܵܐ ܫܘܼܓܼܢܵܝܵܐ ܀","english":"He divided the race of the contest of life into two paths,\nand for one he set the name \"wise\" and for the other \"foolish.\" With the wise he seasons the race of perfection,\nand with the foolish, who are like toils, he depicts the image of love. He called the toils \"lamps\" that were kindled,\nbecause they toiled, but not with equal toil. The inequality of the toils caused the oil to be lacking,\nfor if they had been equal, nothing that was equal would have been lacking. By the oil that was lacking, through the poverty of the toils, he shows us\nthat they were lovers, not givers, in love and mercy. He points to mercy by the name \"oil,\" Christ who is merciful,\nfor as he is merciful, so he anoints our limbs. By the oil that is like the mercy that anoints his limbs,\nin the likeness of oil, he soothes thoughts as if they were senses. Without oil, he makes the yoke of the bridles bitter,\nbut the hardness of their words does not soften the deceit of iniquity. By oil he purifies the conduct of life of the wise,\nthat they live, are merciful, and give, body and soul together. By the oil of mercy they were givers, their conduct\nwas established upon that, and they were not troubled by the filth of lust. From now on, the painters also come to perform this:\nby means of oil they preserve images without damage. Oil mixes with pigments and makes images\nthat by this means his image endures without confusion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The Syriac word mšḥā (oil) is a homonym for 'ointment' and 'Christ'; Narsai exploits this double meaning to link the parable's oil to Christ's mercy.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage develops a binary contrast between the wise and foolish virgins, then pivots to an extended allegory on oil as mercy, culminating in a painter metaphor that reinforces the theme of preservation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to painters preserving images with oil reflects late antique encaustic painting techniques, where oil-based pigments were used to protect and fix colors on panels.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's identification of oil with Christ's mercy and the anointing of limbs echoes Syriac liturgical and baptismal imagery, where oil signifies sanctification and healing.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܲܟܼ̈ܢܵܘܵܬܲܢ' (our limbs) could be read as a general human reference or specifically the limbs of the faithful; the translation opts for the former."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܘܐܸܢ ܨܲܒܵܪܹ̈ܐ ܝܼܕܲܥܘ ܕܢܸܛܪܘܼܢ ܨܲܠܡܹ̈ܐ ܫܐܝܼܠܹ̈ܐ\nܟܡܵܐ ܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܐ̄ܢܵܫܵܐ ܠܡܸܛܲܪ ܨܠܸܡ ܝܘܼܩܢܲܝ̈ܗܘܿܢ ܀ :ܠܠܵܐ ܒܛܝܼܠܘܼܬܼܗܘܿܢ ܟܥܲܠ ܝܘܼܩܢܲܝ̈ܗܘܿܢ ܒܣ݂ܲܪ ܦܵܪܘܿܩܲܢ\nܒܫܸܡ ܣܟܼ̈ܠܵܬܼܵܐ ܕܠܵܐ ܫܩ݂ܲܠ ܡܸܫܚܵܐ ܒܲܙܘܵܕܲܝ̈ܗܘܿܢ ܀ :ܠܲܚܦܝܼܛܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢ ܛܵܒܹ̈ܐ ܩܲܠܸܣ ܘܐܵܘܪܸܒܼ\nܒܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܕܲܚܠ݂ܲܛ ܡܸܫܚܵܐ ܒܣܘܼܥܪ̈ܵܢܲܝܗܹܝܢ ܀ :ܒܓܼܵܘ ܡܸܢܝܵܢܵܐ ܕܥܸܣܪ̈ܵܬܲܝܗܹܝܢ ܚ̣ܒܲܫ ܟܠ ܕܲܥܒܼܝܼܕܼ\nܪܸܪܓܼܝܼܓܼ ܣܲܓܿܝܼ ܕܲܢܩܲܒܿܠܘܼܢܵܝܗܝ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ ܀ :ܠܝܘܿܡ ܓܸܠܝܵܢܹܗ ܩ̣ܪܵܐ ܡܹܐܬܼܝܼܬܹܗ ܕܚܲܬܼܢܵܐ ܕܐܵܬܹ̇ܐ\nܘܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ ܕܢܵܦ̈ܩܵܢ ܠܐܘܼܪܥܹܗ ܓܡܝܼܪܹ̈ܐ ܟܠܗܘܿܢ ܀ :ܫܸܢܬܼܵܐ ܕܐܸܡ݂ܲܪ ܕܲܕܼܡܸܟ ܟܠܗܹܝܢ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ\nܡ̇ܘܬܵܐ ܕܐܲܫܘܝܼ ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܒܚܲܕܼ ܚܘܼܒܵܠܵܐ ܀ :ܩܥܵܬܼܵܐ ܕܲܗܘ̤ܿܬܼ ܒܦܸܠܓܿܘܼܬܼ ܠܸܠܝܵܐ ܘܢܵܕܼ ܕܲܡ̈ܟܵܬܼܵܐ\nܩܵܠ ܦܘܼܩܪܵܢܵܐ ܗ̄ܘ̣ ܕܩܵܪܹܐ ܒܚܲܪܬܼܵܐ ܘܲܡܢܲܚܸܡ ܟܠ ܀ :ܒܦܸܠܓܿܘܼܬܼ ܠܸܠܝܵܐ ܐܸܡ݂ܲܪ ܕܐܵܬܹ̇ܐ ܚܲܬܼܢܵܐ ܕܡܲܟܼܪܲܢ\nܒܗܵܝ̇ ܕܐܵܦ ܚܲܬܼܢܹ̈ܐ ܒܠܸܠܝܵܐ ܢܵܣ̇ܒܿܝܼܢ ܠܲܡܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܕܩܵܡ̣ ܫܲܘܝܵܐܝܼܬܼ ܗܵܠܹܝܢ ܕܐܲܟܼܬܸܿܒܼ ܥܲܠ ܥܲܡܠܲܝ̈ܗܹܝܢ\nܩܝܵܡܬܵܐ ܕܟܼܠܢܵܫ ܚܵܘܝܼ ܠܟܼܠܢܵܫ ܕܩܵܐܹ̇ܡ ܟܠܢܵܫ ܀ :ܒܚܲܕܼ ܠܲܡܦܹܝܕܹ̈ܐ ܕܚܲܡܸܫ ܕܲܕܼܥܸܟ ܠܚܲܪ̈ܡܹܐ ܟܵܘܸܢ\nܕܐܸܢ ܠܵܐ ܚܵܢ̇ܝܼܢ ܠܵܐ ܡܸܬܼܚܲܢܢܝܼܢ ܒܕܝܼܢܵܐ ܕܲܥܬܼܝܼܕܼ ܀ :ܕܠܵܐ ܨܲܒܲܝ̈ ܙܲܒܸܿܢ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܠܗܸܕܝܘܿܛܵܬ̈ܐ\nܡܸܓܼܠܵܐ ܓܠ̣ܵܐ ܠܲܢ ܕܠܵܐ ܐܝܼܬܼ ܬܲܡ̇ܢ ܠܡܸܫܐܲܠ ܪ̈ܲܚܡܹܐ ܀ :ܕܲܬܼܢܲܝ̈ ܘܐܸܡ݂ܲܪ ܕܕܲܡ ܠܵܐ ܢܸܣܦܲܩ ܠܲܢ ܠܲܡ ܘܲܠܟܹܝܢ\nܐܵܘܕܲܥ ܕܲܙܥܘܿܪ ܥܲܡܠܲܢ ܕܲܬܼܢܵܢ ܡ̣ܢ ܦܘܼܪܥܵܢܲܢ ܀","english":"And if the sculptors knew that the images they carve are empty, how fitting it would be for a person to carve the image of their forms! In their vanity, their forms enter into the flesh of the Savior under the name of the foolishnesses that did not take oil in their provisions. He praises and commends the simplicity of the good will in the wise women who mixed oil in their actions. Within the measure of their ten, he gathered all that was done. A great trembling that receives him on the day of his revelation. He calls the day of his revelation the coming of the bridegroom who is to come, and the virgins who go out to meet him, all of them complete. The hour of which he said that all of them sleep in one equality, death that equalizes the good and the evil in one destruction. The cry that was at midnight and the voice of the sleepers is the voice of the summons that calls at the end and warms all. At midnight he said that the bridegroom who weds comes, because also bridegrooms take their brides at night. That these might stand equally, as he wrote upon their labors, the resurrection of everyone will show to everyone that everyone stands. With one lamp of five that shines for the bridal chambers, if they do not live, they are not troubled in the judgment that is prepared. For the wise women do not sacrifice the simple ones. The book has revealed to you that there is no place to ask for mercy. For he said, \"The blood did not suffice for us and for you,\" he made known that your labor is small compared to your reward.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܲܒܵܪܹ̈ܐ","severity":"info","text":"The Syriac term ܨܲܒܵܪܹ̈ܐ (ṣabbārē) is rendered 'sculptors' in the English draft. In Narsai's exegetical context, it likely refers to those who create empty forms, contrasting with the true image of the Savior.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܬܼܢܵܐ ܕܐܵܬܹ̇ܐ","severity":"info","text":"The phrase 'the bridegroom who is to come' (ܚܲܬܼܢܵܐ ܕܐܵܬܹ̇ܐ) alludes to the parable of the ten virgins (Matthew 25:1–13), where the bridegroom represents Christ. Narsai develops this eschatological interpretation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܦܸܠܓܿܘܼܬܼ ܠܸܠܝܵܐ","severity":"info","text":"The mention of 'midnight' (ܒܦܸܠܓܿܘܼܬܼ ܠܸܠܝܵܐ) as the time of the bridegroom's coming reflects a Syriac liturgical tradition associating the Parousia with the night office, possibly the vigil of Easter or Epiphany.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The 'oil' (ܡܸܫܚܵܐ) that the wise women mix in their actions parallels the oil in the parable's lamps (Matthew 25:3–4). Narsai allegorizes it as the 'good will' (ܨܸܒܼܝܵܢ ܛܵܒܹ̈ܐ) that fuels virtuous deeds.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܲܕܼ ܠܲܡܦܹܝܕܹ̈ܐ ܕܚܲܡܸܫ","severity":"info","text":"The phrase 'with one lamp of five' (ܒܚܲܕܼ ܠܲܡܦܹܝܕܹ̈ܐ ܕܚܲܡܸܫ) introduces a numerical motif (five lamps) that may structure Narsai's allegory, possibly representing the five senses or five wise virgins, though the text is ambiguous.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܬܼܢܲܝ̈ ܘܐܸܡ݂ܲܪ ܕܕܲܡ ܠܵܐ ܢܸܣܦܲܩ","severity":"caution","text":"The clause 'the blood did not suffice for us and for you' (ܕܲܬܼܢܲܝ̈ ܘܐܸܡ݂ܲܪ ܕܕܲܡ ܠܵܐ ܢܸܣܦܲܩ) is obscure. It may be a textual corruption or a reference to a lost apocryphon; the English draft's interpretation as a statement about labor and reward is tentative.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sculptors' (ܨܲܒܵܪܹ̈ܐ) and their relation to the parable is unclear; they may be a rhetorical foil or a reference to heretical teachers.","The phrase 'one lamp of five' (ܒܚܲܕܼ ܠܲܡܦܹܝܕܹ̈ܐ ܕܚܲܡܸܫ) is syntactically ambiguous: it could mean 'one lamp among five' or 'a single lamp with five flames'.","The clause about blood not sufficing (ܕܲܬܼܢܲܝ̈ ܘܐܸܡ݂ܲܪ ܕܕܲܡ ܠܵܐ ܢܸܣܦܲܩ) lacks a clear scriptural or patristic parallel, leaving its source and meaning uncertain."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܕܫܲܕܲܪ ܐܸܢܹܝܢ ܠܡܸܙܒܲܢ ܡܸܫܚܵܐ ܡ̣ܢ ܟܲܪ ܕܲܫܟܼܝܼܚ\nܚܵܘܝܼ ܕܐܼܝܼܬܼ ܗ̄ܘ̣ ܐܲܬܼܪܵܐ ܠܲܡܚܵܢ ܐܸܠܘܼ ܚܲܢ ܗ̣̄ܘܲܝܢ ܀ :ܕܥܲܕܼ ܦܵܢ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܡ̣ܢ ܟܲܕ ܕܐܸܙܲܠ ܐܸܬܼܵܐ ܚܲܬܼܢܵܐ\nܠܵܐ ܝܼܕܲܥܬܼܵܐ ܗ̄ܝܼ ܕܠܵܐ ܪܓܼܝܼܫܝܼܢܲܢ ܐܸܡܲܬܼܝ ܕܐܵܬܹܐ ܀ :ܕܥܲܠ̣ ܥܲܡ ܚܲܬܼܢܵܐ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܘܐܸܬܿܬܿܚܸܕܼ ܬܲܪܥܵܐ\nܟܹܐܢܹ̈ܐ ܐܸܢܘܿܢ ܕܥܵܐ̇ܠܝܼܢ ܘܢܵܚ̇ܝܼܢ ܒܲܠܡܹܐܝܼܢ ܫܲܝܢܵܐ ܀ ܕܦܵܫ̣ ܣܲܟܼܠܵܬܼ̈ܐ ܠܒܲܪ ܡ̣ܢ ܬܲܪܥܵܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ:\nܒܝܼܫܹ̈ܐ ܐܸܢܘܿܢ ܕܦܵܝ̇ܫܝܼܢ ܒܐܲܪܥܵܐ ܠܡܸܫܬܲܢܵܩܘܼ ܀ :ܕܲܟܼܬܼܝܼܒܼ ܕܲܩܪ̈ܲܝ ܠܵܐ ܪ̈ܲܕܝܵܬܼܵܐ ܡ̇ܪܲܢ ܡ̇ܪܲܢ\nܣܲܒܼܪܵܐ ܗ̄ܘ̣ ܕܲܟܼܒܲܪ ܚܵܢܝܼܢ ܪ̈ܲܚܡܹܐ ܠܲܕܼܚܲܛܵܚܢ ܀ :ܥܲܠ ܥܲܡܠܲܝ̈ܗܹܝܢ ܕܕܲܠܵܐ ܒܘܼܝܵܢ ܡܸܬܼܪ̈ܲܥܝܵܢ ܗ̣̄ܘܲܝ̈\nܕܛܵܟ ܠܵܐ ܛܵܠܹ̇ܡ ܗܵܘ̇ ܒܲܣܝܼܡܵܐ ܠܕܘܼܒܵܪ̈ܲܝܗܹܝܢ ܀ :ܕܲܩܪ̈ܲܝ ܗܸܢܹܝܢ ܘܦܲܢܝܼ ܗܘ̤ ܠܗܹܝܢ ܕܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ\nܠܚܘܼܒܵܐ ܕܠܵܐ ܚܠܝܼܛ ܒܪܸܚܡܲܬܼ ܚܲܒܼܪ̈ܵܘܗܝ ܠܵܐ ܨܒܼܵܐ ܕܢܸܕܲܥ ܀ :ܕܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܟܹܝܢ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ ܠܠܵܐ ܪ̈ܲܕܼܝܵܬܼܵܐ\nܕܠܵܐ ܝܼܕܲܥܬܹܿܝ̈ܢ ܠܡܸܓܼܡܲܪ ܨܸܒܼܝܵܢܝ ܒܝܲܕܼ ܚܵܘܣܵܢܵܐ ܀ :ܬܲܪܥܵܐ ܐܸܬܿܬܿܚܸܕܼ ܒܐܲܦܲܝ̈ ܕܠܒܲܪ ܘܠܵܐ ܥܲܠ̣ ܥܲܡܹܗ\nܪܩܥܐ ܗ̄ܘ̣ ܕܲܠܥܸܠ ܕܡ̇ܐ ܕܥܲܠ̣ܘ ܛܵܒܹ̈ܐ ܐܲܚܕܹܿܗ ܪܸܡܙܵܐ ܀ :ܪܸܡܙܵܐ ܗܵܘܹ̇ܐ ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܘܦܵܪܹܫ ܟܹܐܢܹ̈ܐ ܡ̣ܢ ܥܵܘܵܠܹ̈ܐ ܒܪܸܬܼܚܵܐ ܕܚܘܼܒܹܿܗ ܀ :ܪܲܒܿ ܦܘܼܪܫܵܢܵܐ ܕܗܵܘܹ̇ܐ ܬܲܡ̇ܢ ܒܹܝܬܼ ܚܲܕ ܠܲܐ̄ܚܪܹܝܢ\nܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܪܲܚܝܼܩܘܼܬܼܵܐ ܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܀","english":"that he might send a merchant to buy oil from the place where it is sold, if he were alive. But when the hours passed by as he went, the bridegroom came. Ignorance is that which does not perceive when he comes. For with the bridegroom the wise ones entered, and the door was closed. The chaste ones entered, that they might go in and live in the bridal chamber. The foolish ones remained outside the door of the bridal chamber. The evil ones remained on the earth to be desolate. It is written that the irrational ones cried out, \"Lord, Lord!\" It is hope that the merciful one will have compassion on the wretched. For their labors, which are without profit, are revealed, that the good one might not be unjust to their conduct. He called them and answered them, that he does not know a love that is not mixed with the mercy of his companions; he did not wish to know. He who does not know said to the irrational ones, \"Your ignorance does not allow my will to be accomplished through a helper.\" The door was closed in the face of the one outside, and not with him. The latch above, when the good ones entered, a sign seized it. The sign becomes a test for the good and the evil, and separates the chaste from the wicked by the opening of its love. A great distinction is there between one and another, and the distance of height and depth cannot be measured.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܲܪ","severity":"info","text":"The Syriac ܟܲܪ (kar) means 'merchant' or 'trader,' not 'sculptor' as in the previous passage. Narsai shifts the metaphor from sculpting to commerce, emphasizing the purchase of oil.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܩܪ̈ܲܝ ܠܵܐ ܪ̈ܲܕܝܵܬܼܵܐ ܡ̇ܪܲܢ ܡ̇ܪܲܢ","severity":"info","text":"The cry 'Lord, Lord' by the 'irrational ones' echoes the foolish virgins' plea in Matthew 25:11, where they call out after the bridegroom's arrival. Narsai adapts the parable's dialogue.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The 'house of the kingdom' (ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ) is a Syriac term for the bridal chamber, symbolizing the heavenly kingdom. Narsai uses it to contrast the fate of the wise and foolish virgins.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The 'sign' (ܪܸܡܙܵܐ) that seizes the latch functions as a narrative hinge, marking the transition from entry to judgment. It introduces a test that separates the chaste from the wicked.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ","severity":"info","text":"Narsai's phrase 'he who does not know' personifies ignorance as a speaker, a rhetorical device common in Syriac homilies. It underscores the theme of willful ignorance in the parable's moral interpretation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good one' (ܛܵܒܹ̈ܐ) is ambiguous: it may refer to the bridegroom (Christ) or a divine attribute. The reading taken follows the parable's allegorical identification of the bridegroom with Christ."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܪܲܡ ܘܲܡܥܲܠܲܝ ܪܵܘܡ̇ܐ ܕܟܹܐܢܹ̈ܐ ܡ̣ܢ ܟܠ ܪܘܡܝܼܢ\nܘܥܲܡܝܼܩܵܐ ܗ̄ܝܼ ܛܵܒܼ ܗܵܘܬܼܵܐ ܕܒܼܝܼܫܹ̈ܐ ܡ̣ܢ ܟܠ ܥܘܼܡܩܝܼ̈ܢ ܀ :ܦܲܐܝܵܐ ܚܙܵܬܼܵܐ ܕܪ̈ܵܚܡܲܝ ܚܘܼܒܵܐ ܡ̣ܢ ܟܠ ܕܲܦܐܹܐ\nܘܲܫܟܼܝܼܪ ܓܵܘܢܵ ܕܢܲܟܿܘܼܠܬܼܵܢܹ̈ܐ ܡ̣ܢ ܟܠ ܕܲܫܟܼܝܼܪ ܀ :ܠܲܝܬܿ ܠܵܗ̇ ܦܸܚܡܵܐ ܠܗܵܝ̇ ܬܸܫܒܿܘܿܚܬܵܐ ܕܲܒܼܢܲܝ̈ ܢܘܼܗܪܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܕܘܼܡܝܵܐ ܠܲܫܟܼܝܼܪܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܚܸܫܟܵܐ ܀ :ܢܲܗܝܼܪܘܼܬܼܵܐ ܘܚܸܫܘܿܟܼܘܼܬܼܵܐ ܡܚܵܘܝܵܐ ܠܟܼܠܢܵܫ\nܕܒܲܐܝܼܠܹܝܢ ܥܲܡܠܹ̈ܐ ܐܲܥܢܝܼ ܢܲܦܫܹܗ ܒܥܘܼܡܪܵܐ ܕܲܬܼܢܵܢ ܀ :ܚܙܵܬܼܵܐ ܕܓܼܘܼܫܡܵܐ ܗܵܘ̇ܝܵܐ ܣܵܗ̇ܕܵܐ ܥܲܠ ܪܸܥܝܵܢܵܐ\nܘܲܡܟܲܐܪܵܐ ܠܹܗ ܒܐܲܝܠܹܝܢ ܕܲܣܥ݂ܲܪ ܟܲܕܼܒܼܵܐܝܼܬܼ ܀ :ܡܸܢܹܗ ܕܦܲܓܼܪܵܐ ܢܵܒܲ݁ܥ ܫܘܼܒܼܚܵܐ ܐܵܦ ܟܘܼܐܵܪܵܐ\nܘܗܘ̤ ܠܹܗ ܗܵܘܹ̇ܐ ܡܦܲܠܸܓܼ ܛܘܼܒܹ̈ܐ ܘܡܲܣܪܲܚ ܢܸܓܼ̈ܕܹܿܐ ܀ :ܗܘ̤ ܒܲܪܢܵܫܵܐ ܡܢܲܓܸܿܕܼ ܢܲܦ̰ܫܹܗ ܒܐܲܝܠܹܝܢ ܕܲܚܝ̣ܛܵܐ\nܘܐܲܝܟ ܕܲܝܵܢܵܐ ܒܵܣܲ݁ܪ ܗܵܘܢܹܗ ܠܲܫܟܼܝܼܪ̈ܵܬܹܗ ܀ :ܟܠ ܐ̄ܢܵܫ ܚܵܙܹ̇ܐ ܡܘܼܡܹ̈ܐ ܕܢܲܦܫܹܗ ܘܕܲܟܼܢܵܘܵܬܹ̈ܗ\nܘܠܵܐ ܐ̄ܢܵܫ ܛܵܫܹ̇ܐ ܠܵܐ ܡ̣ܢ ܢܲܦܫܹܗ ܘܠܵܐ ܡ̣ܢ ܚܲܒܼܪ̈ܵܘܗܝ ܀ :ܒܟܼܠܹܗ ܟܝܵܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ ܚܵܐ̇ܲܪ ܐ̄ܢܵܫ\nܘܟܼܠ ܒܹܗ ܚܵܐ̇ܲܪ ܒܗܵܘ̇ ܐܸܣܟܹܿܝܡܵܐ ܕܚܵܘܪܵܐ ܕܝܼܠܹܗ ܀ :ܟܠ ܡܸܬܼܒܲܩܸܐ ܒܚܲܕܼ ܒܲܪܢܵܫܵܐ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ\nܘܗܘ̤ ܒܲܪܢܵܫܵܐ ܡ̇ܬܲܚ ܗܵܘܢܹܗ ܨܼܝܕ ܟܠ ܕܲܚܙ̣ܵܝܗܝ ܀ ܠܲܝܬܿ ܒܲܥܒܼܝܼܪܹ̈ܐ ܕܛܵܫܹܐ ܬܲܡ̇ܢ ܡ̣ܢ ܒܲܪ ܙܵܘܓܸܿܗ:\nܘܠܵܐ ܬܘܼܒܼ ܡܸܢܹܗ ܡܨܸܐ ܡܸܬܿܛܲܫܹܐ ܟܢܵܬܹܗ ܘܚܲܒܼܪܹܗ ܀ :ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܪܵܗ̇ܛܵܐ ܚܙܵܬܼܵܐ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܲܡܣܲܝܟܼܵܐ ܠܗܹܝܢ ܠܓܼܵܘ ܡ̣ܢ ܚܵܘܪܵܐ ܕܲܒܼܓܼܵܘ ܓܘܼܫܡܵܐ ܀","english":"The height of the just is raised above all heights, and the depth of the good is deeper than all depths. The beauty of the face of the friends of love is fairer than all faces, and the image of the form of the chaste is more beautiful than all images. There is no measure for the praise of the sons of light, nor again any likeness for the beauty of the sons of darkness. Clarity and darkness show everyone that by their labors each one builds his own dwelling in the house of error. The beauty of the body becomes a witness to the mind, and it mocks him by the things he does deceitfully. From the body, both glory and shame are sought, and it is he who distributes goods and arranges the threads. That man reveals himself by the things that are hidden, and like a judge he examines the form of his images. Every man sees the blemishes of himself and his companions, and no man hides from himself or from his fellows. In the whole nature of rationality, a man looks, and in it he looks at that same figure of his own face. Everything is revealed in a man clearly, and that man extends his form toward all who see him. There are no veils that hide the twin from her partner, nor again can her sister and her companion be hidden from him. For forty days the beauty runs swiftly, and it enters into them from the face that is within the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the just and good with the foolish, using height and depth as metaphors for moral status, then shifts to the body as a witness to the mind, revealing hidden character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܙܵܬܼܵܐ","severity":"info","text":"The Syriac term ܚܙܵܬܼܵܐ (ḥzātā) means 'beauty' or 'appearance,' but here it carries a moral valence, linking physical beauty to inner truth or deceit.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'forty days' may allude to the period of Lent or a symbolic time of testing, common in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the parable, shifting from the bridegroom's arrival to a moralizing reflection on the body as a revealer of the soul's state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the beauty runs swiftly for forty days' is obscure; it may be a corruption or a reference to a lost tradition about the body's transient beauty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the twin' and 'her partner' is unclear; possibly allegorical figures for body and soul or for the wise and foolish virgins.","The phrase 'from the face that is within the body' is ambiguous; it may refer to the inner self or to a specific theological concept."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ ܕܗܵܘܿܝܵܐ ܒܐ̄ܢܵܫܵܐ ܡ̣ܢ ܥܵܒܼ̇ܘܿܕܹܗ\nܕܲܡܣܲܝܸܟ ܠܹܗ ܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܒܲܡܣܲܝܟܼܘܼܬܹܗ ܀ :ܡܣܲܝܸܟ ܟܠܹܗ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܒܲܚܕܼܵܐ ܕܘܼܟܵܐ\nܘܪܲܚܝܼܩ ܡ̣ܢ ܟܠ ܘܩܲܪܝܼܒܼ ܠܹܗ ܟܠ ܐܲܝܟ ܩܲܪܝܼܒܼܵܐ ܀ :ܒܟܼܠ ܕܘܼܟ ܐܝܼܬܼܵܘܗܝ ܟܲܕܼ ܗܘ̤ ܐܝܼܬܼܵܘܗܝ ܒܲܚܕܼܵܐ ܕܘܼܟܵܐ\nܘܗܵܢܵܘ̇ ܬܲܗܪܵܐ ܕܐܝܼܬܼܵܘܗܝ ܨܼܝܕܼ ܟܠ ܘܠܲܝܬܵܘܗܝ ܨܹܝܕܼ ܟܠ ܀ :ܒܐܲܠܵܗܘܼܬܼܵܐ ܡܕܲܡܸܐ ܒܛܲܟܼܣܵܐ ܕܗܵܘܹ̇ܐ ܨܹܐܕܼܵܘܗܝ\nܕܐܝܼܬܹܝܗ̇ ܒܟܼܠ ܕܘܼܟ ܘܠܵܐ ܡܸܬܿܕܲܪܟܵܐ ܕܐܲܝܟܲܢ ܐܝܼܬܹܝܗ̇ ܀ :ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܫܵܠ̇ܡܵܐ ܨܹܐܕܼܵܘܗܝ ܗܵܒ̇ ܒܲܪܬܼ ܩܵܠܵܐ\nܕܨܲܠܡܵܐ ܗ̄ܘ̣ ܐ̄ܢܵܫܵܐ ܕܲܡܬܲܩܢܵܢܹܗ ܘܣܲܓܿܝܼ ܕܵܡܹ̇ܐ ܀ :ܕܵܡܹ̇ܐ ܒܗܵܕܹܐ ܕܲܗܘ̤ܵܐ ܒܟܼܠ ܕܘܼܟ ܟܲܕܼ ܠܵܐ ܐܝܼܬܼܵܘܗܝ\nܘܒܼܵܩܹܵܐ ܕܟܲܣ̈ܝܵܢ ܒܓܼܵܘ ܪܸܥܝܵܢܵܐ ܕܝܼܠܹܗ ܘܲܕܼܟܼܠ ܀ :ܐܲܝܟ ܥܵܒܲܘܿܕܼܵܐ ܒܵܚܲ݁ܪ ܥܵܘ̣ܠܵܐ ܕܲܟܼܣܸܐ ܒܢܲܦܫܵܐ\nܘܲܒܼܒܼܘܼܚܪܵܢܹܗ ܡܦܲܪܸܫ ܣܲܢܝܵܐ ܡ̣ܢ ܫܲܦܝܼܪܵܐ ܀ :ܡܲܢ̣ܘ ܣܵܦܹ̇ܩ ܕܢܸܬܼܢܸܐ ܒܡܸܠܹ̈ܐ ܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ\nܕܒܲܪ ܕܲܚܝܼܚܵܐ ܕܡܲܡܠܸܟ ܪܸܡܙܹܗ ܥܲܡ ܟܠ ܘܲܒܼܟܼܠ ܀ :ܡܲܢ̣ܘ ܝܵ̇ܕܲܥ ܕܥܲܡ ܪܲܒܿܘܼܬܹܗ ܢܨܘܼܪ ܐܵܦ ܫܸܦܠܹܗ\nܕܟܲܕܼ ܐܝܼܬܼ ܡܸܢܹܗ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ ܐܝܼܬܼ ܕܫܝܼܛ ܡ̣ܢ ܟܠ ܀ :ܡ̣ܿܢ ܠܵܐ ܢܸܬܼܗܲܪ ܒܚܲܕܼ ܦܘܼܪܫܵܢܵܐ ܕܗܵܘܹ̇ܐ ܨܹܐܕܼܵܘܗܝ\nܕܡܸܢܹܗ ܒܪܵܘܡ̇ܐ ܘܡܸܢܹܗ ܒܥܘܼܡܩܵܐ ܒܫܘܼܒܼܚܵܐ ܘܨܲܥܪܵܐ ܀ :ܡ̣ܿܢ ܠܵܐ ܢܸܚܕܹܿܐ ܘܡܲܢ ܠܵܐ ܢܲܟܼܪܸܐ ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܡ̇ܐ ܕܡܸܬܼܒܲܩܸܐ ܒܛܘܼܒܹ̈ܐ ܕܛܵܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܕܒܼܝܼܫܹ̈ܐ ܀ :ܡܲܢ ܠܵܐ ܢܹܐܡܲܪ ܕܪܲܒܿ ܒܲܪܢܵܫܵܐ ܘܫܝܼܛ ܒܲܪܢܵܫܵܐ\nܟܲܕܼ ܚܵܙܹ̈ܐ ܠܹܗ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܘܲܒܼܓܗܲܢܵܐ ܀","english":"O the wonder that is in man from his Creator, who mingles height and depth in his mixture. He mingles the whole body and soul in one place, and is far from all and near to all like a neighbor. In every place he is, while he is in one place, and this is the wonder that he is against all and is not against all. In divinity he resembles the order that is before him, which is in every place and is not apprehended where it is. By means of actions he completes before him, the daughter of voice gives testimony that man is an image whose constitution is varied and very similar. He is similar in this, that he is in every place while he is not, and he seeks the hidden ones within his own thought and that of all. Like a creator he chooses the evil that is hidden in the soul, and by his choices he separates the foul from the fair. How much is it fitting that he be amazed at the great words of his rank, that the son of the living one rules his sign with all and in all. How much does he know that with his greatness there is also his lowliness, that while there is from him that rules over all, there is that which is scattered from all. From not being astonished at a single distinction that is before him, from him in height and from him in depth, in glory and in shame. From not rejoicing and from not being saddened over both, when he is revealed in the goodness of the good and the deeds of the evil. How can it not be said that man is great and man is scattered, when he sees him in the kingdom of height and in Gehenna.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܡܣܲܝܸܟ ܠܹܗ ܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ","severity":"info","text":"The phrase 'mingles height and depth' describes the human composite nature, uniting opposites (body and soul) in a single being, a key theme in Narsai's anthropology.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"'Daughter of voice' is a Syriac idiom for 'echo' or 'reflection', here indicating that human action gives testimony to the divine image.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܕܲܚܝܼܚܵܐ","severity":"info","text":"'Son of the living one' echoes New Testament language for Christ (e.g., Mark 3:11) or the redeemed human, aligning with Narsai's Christological focus.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܲܠܵܗܘܼܬܼܵܐ ܡܕܲܡܸܐ ܒܛܲܟܼܣܵܐ","severity":"info","text":"The comparison of human nature to the divine 'order' (ܛܲܟܼܣܵܐ) reflects Syriac theological discourse on the image of God, possibly drawing on Evagrian or Pseudo-Macarian traditions.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܢ̣ܘ ܣܵܦܹ̇ܩ ܕܢܸܬܼܢܸܐ","severity":"info","text":"The rhetorical question 'How much is it fitting that he be amazed?' marks a structural shift from description to exhortation, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܓܗܲܢܵܐ","severity":"caution","text":"The term 'Gehenna' (ܓܗܲܢܵܐ) is used here as a counterpart to 'kingdom of height', but its precise eschatological sense in Narsai's context may vary; it likely denotes hell or a place of punishment.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܐܝܼܬܼܵܘܗܝ ܨܼܝܕܼ ܟܠ ܘܠܲܝܬܵܘܗܝ ܨܹܝܕܼ ܟܠ ('he is against all and is not against all') is ambiguous: it may mean 'present to all yet not opposed to all' or 'present everywhere yet not limited to any place'; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܫܘܼܒܼܚܹܗ ܘܨܲܥܪܹܗ ܚܙܹ̇ܝܬܼ ܟܲܕܼ ܨܝܼܪܝܼܢ ܒܕܲܦܵܐ ܕܣܸܦܪܹ̈ܐ\nܘܲܚܕܝܼܬܼ ܘܐܲܟܼܪܝܼܬܼ ܥܲܠ ܫܝܼܛܘܼܬܹܗ ܘܥܲܠ ܪܘܼܡܪܵܡܹܗ ܀ ܒܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ ܨܵܪܹܗ ܪܡܙܵܐ ܠܝܘܼܩܢܵܐ ܕܨܲܠܡܹܗ. ܘܐܲܠܦܹܗ ܕܢܸܗܪܘܿܓܼ ܒܲܫܒܼܝܼ̈ܚܵܬܹܗ ܘܒܲܫܟܼܝܼܪ̈ܵܬܹܗ ܀ :ܒܦܸܠ̄ܐܬܼܵܐ ܓܠ̣ܵܐ ܠܲܢ ܥܲܠ ܦܘܼܪܫܵܢܵܐ ܕܗܵܘܹ̇ܐ ܠܚܲܪܬܼܵܐ\nܕܢܸܗܘܸܐ ܪܵܢܹ̇ܐ ܠܡܸܦܪܲܫ ܫܲܦܝܼܪ ܩܕܼܵܡ ܗܵܘ̇ ܝܵܘܡ̇ܐ ܀ :ܒܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ ܐܲܠܦܹܗ ܪܲܗܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ\nܕܢܸܗܘܸܐ ܦܵܠ̇ܲܚ ܕܲܟܼܝܘܼܬܼ ܢܲܦܫܵܐ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ ܀ :ܒܝܲܕܼ ܦܸܠܐܬܼܵܐ ܕܪܲܫ̣ ܠܹܗ ܐܘܼܪܚܵܐ ܕܥܲܡܠܹ̈ܐ ܫܒܼܝܼܚܹ̈ܐ\nܕܢܸܪܕܹܿܐ ܫܲܦܝܼܪ ܠܘܲܥܕܵܐ ܕܚܲܝܹ̈ܐ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܀ :ܒܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܠܲܒܿܒܹܗ ܒܣܲܒܼܪܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܘܲܒܼܣܲܟܼ̈ܠܵܬܼܵܐ ܣܲܪܕܹܗ ܒܫܸܡܥܵܐ ܩܲܫܝܵܐ ܀ :ܒܲܒܼܬܼܘܼܠܲܝ̈ܗܘܿܢ ܐܲܟܼܪܸܙ ܕܲܡܨܸܐ ܠܡܸܚܵܐ ܒܕܲܟܼܝܘܼ\nܘܲܒܼܥܲܡܠܲܝ̈ܗܹܝܢ ܚܵܘܝܼ ܕܲܩܢܹܐ ܚܹܐܪܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܒܕܲܢܣ݂ܲܒܼ ܡܸܫܚܵܐ ܚܵܘܝܼ ܕܐܼܝܼܬܼ ܠܹܗ ܝܲܨܪܵܐ ܕܚܵܐܹ̇ܢ\nܘܒܲܕܼܠܵܐ ܢܣ݂ܲܒܼ ܗ̣̄ܘܲܝ̈ ܓܠ̣ܵܐ ܕܚܲܪܡܘܼܬܹܗ ܠܵܘ ܕܲܩܛܝܼܪܵܐ ܗ̄ܝܼ ܀ :ܥܲܠ ܚܹܐܪܘܼܬܹܗ ܓܠ̣ܵܐ ܠܲܡܦܹܝܕܹ̈ܐ ܕܲܕܠܸܩܘ ܘܲܕܥܸܟܼܘ\nܕܐܸܠܘܼ ܫܦ݂ܲܪ ܠܹܗ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܲܕܼܠܸܩ ܠܥܸܣܪ̈ܵܬܲܝܗܹܝܢ ܀ :ܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܐܲܕܠܸܩ ܚܲܡܫܵܐ ܒܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ\nܕܠܝܼܠܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܕܢܲܕܼܠܸܩ ܚܲܡܫܵܐ ܐܲܝܟ ܕܲܠܚܲܡܫܵܐ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܝܲܨܪܵܐ ܕܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܘܲܕܼܣܲܟܼ̈ܠܵܬܼܵܐ\nܘܐܸܠܘܼ ܫܦ݂ܲܪ ܠܹܗ ܟܠܹܗ ܒܟܼܠܹܗ ܡܸܬܼܚܲܟܲܡ ܗ̄ܘ̣ܵܐ ܀","english":"I saw his glory and his smallness when he was painted on the page of books, and I rejoiced and was amazed at his lowliness and at his exaltation. With two forms he paints the likeness of his image, and he teaches his course through his praises and his reproaches. Through the parable he reveals to us the distinction that will be at the end, for he who runs to distinguish well before that day. Through the virgins he teaches the course of righteousness, for he who works purity of soul without blemish. Through the parable which he set as a path of glorious labors, for he who runs well to the promise of life towards the end. Through the wise ones he gladdens his heart with the hope of the high kingdom, and through the foolish ones he afflicts him with harsh hearing. Through their virginity he proclaims that he is able to live in purity, and through their labors he shows that freedom of the soul is acquired. Through the one who takes oil he shows that he has a nature that can live, and through the one who does not take oil he reveals that his barrenness is not bound. Over his freedom he reveals the lamps that were lit and extinguished, for if he had wished he could have lit the ten of them. That will which lit five with the oil of mercy was night for him to light five like the five. One is the nature of the wise and the foolish, and if he had wished, all of him in all would have been wise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܘܼܒܼܚܹܗ ܘܨܲܥܪܹܗ","severity":"info","text":"The juxtaposition of 'his glory' and 'his smallness' reflects the paradoxical nature of the human condition, a theme Narsai develops throughout the homily.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܸܠܐܬܼܵܐ","severity":"info","text":"The term 'parable' (ܦܸܠܐܬܼܵܐ) is used repeatedly to denote the scriptural parable of the ten virgins, which Narsai interprets allegorically.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ","severity":"info","text":"The reference to 'virgins' (ܒܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ) directly alludes to the parable of the ten virgins (Matthew 25:1–13), the foundational text for this homily.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܲܪܬܹܿܝܢ ܕܸܡ̈ܘܵܢ","severity":"info","text":"The phrase 'with two forms' introduces a structural dichotomy between the wise and foolish virgins, which Narsai uses to contrast righteousness and folly.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The 'oil' (ܡܸܫܚܵܐ) in the parable symbolizes mercy and spiritual sustenance; Narsai's interpretation aligns with Syriac exegetical traditions emphasizing the oil as a type of divine grace.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܘܲܕܼܣܲܟܼ̈ܠܵܬܼܵܐ","severity":"info","text":"Narsai's contrast between 'wise' and 'foolish' virgins reflects a common moralizing reception of the parable in Syriac literature, where the virgins represent souls at judgment.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܒܕܿܣܕ݂ܲܩ ܢܲܦܫܹܗ ܒܠܵܐ ܚܵܘܣܵܢܵܐ ܕܥܲܠ ܩܲܪ̈ܝܼܒܼܵܘܗܝ\nܐܵܘܕܲܥ ܕܐܝܼܬܼ ܠܹܗ ܬܲܪܬܹܿܝܢ ܒܲܚܕܵܐ ܛܵܒܼܬܼܵܐ ܘܒܼܝܼܫܬܵܐ ܀ :ܒܕܲܫܐܸ݂ܠ ܡܸܫܚܵܐ ܦܲܟܿܝܼ̈ܗܵܬܼܵܐ ܡ̣ܢ ܬܲܩ̈ܢܵܬܼܵܐ\nܗܘ̤ ܠܹܗ ܐܲܟܸܿܣ ܕܙܲܕܸܿܩ ܗܘ̤ ܠܹܗ ܠܡܸܚܲܢ ܚܲܒܼܪ̈ܵܘܗܝ ܀ :ܕܠܵܐ ܨܒܲܝ̈ ܐܲܫܐܸܠ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܠܠܵܐ ܪ̈ܲܕܼܝܼܵܬܼܵܐ\nܠܚܲܪܡܘܼܬܼ ܢܲܦܫܵܐ ܕܲܕܠܵܐ ܪ̈ܲܚܡܹܐ ܒܣ݂ܲܪ ܓܲܠܝܵܐܝܼܬܼ ܀ :ܕܐܸܡܲܪ̈ܲܝܢ ܠܗܹܝܢ ܙܸܠܝܹ̈ܢ ܙܒܸܢܹܝ̈ܢ ܡ̣ܢ ܕܲܡܙܲܒܿܢܝܼܢ\nܟܵܐܬܼܵܐ ܗ̄ܝܼ ܟܠܵܗ̇ ܕܥܲܠ ܡ̇ܢ ܠܵܐ ܦܠ݂ܲܚ ܒܙܲܒܼܢܵܐ ܕܲܥܒ݂ܲܪ ܀ :ܡܨܸܐ ܗ̄ܘ̣ ܟܠ ܒܲܪܢܵܫ ܠܡܸܦܠܲܚ ܫܲܦܝܼܪ ܟܡܵܐ ܕܥܲܠ ܐܲܪܥܵܐ ܗ̄ܘ̣\nܘܲܕܼܠܝܼܠܵܐ ܠܹܗ ܠܡܸܡܛܵܐ ܠܕܲܪܓܼܵܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܕܠܵܐ ܦܠ݂ܲܚ ܗܵܪܟܵܐ ܚܘܼܒܵܢܵܐܝܼܬܼ ܐܲܝܟ ܡ̇ܐ ܕܲܦܠܸܐ\nܚ̣ܫܟܼܘ ܢܲܗܝܼܪܹ̈ܐ ܕܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܒܝܘܿܡ ܡܸܫܬܿܘܼܬܼܵܐ ܀ :ܕܠܵܐ ܐܲܣܪܲܚ ܗ̣̄ܘܲܝ̈ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܹܝܢ ܠܐܲܝܢܵܐ ܕܲܣܢܝܼܩ\nܟܠ݂ܲܝ̈ ܐܵܦ ܡܸܢܗܹܝܢ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ ܙܸܕܼܩܵܐ ܕܡܸܫܚܵܐ ܀ :ܕܠܵܐ ܨܵܬܼ ܩܵܠܵܐ ܕܐܲܝܠܹܝܢ ܕܐܲܦܝܼܣܘ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ\nܫ̣ܡܲܥ ܒܲܪܬܼ ܩܵܠܵܐ ܕܠܵܐ ܝܵܕܲܥ̇ܢܵܐ ܠܥܲܡܠܹ̈ܐ ܕܲܒܼܟܹܝܢ ܀ :ܕܐܸܚܲܕܼ ܬܲܪܥܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡ̇ܐ ܩܕܼܵܡ ܝܵܠܘܿܦܹ̈ܐ\nܐܸܬܿܬܿܚܸܕܼ ܬܲܪܥܵܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ ܩܕܼܵܡ ܫܸܐ̈ܠܵܬܼܗܹܝܢ ܀ :ܕܢܲܟܼܪܝܼ ܚܘܼܒܿܗܹܝܢ ܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܝܼܘܼܬܼܪܵܢ ܐ̄ܢܵܫܵܐ\nܠܵܐ ܨܒܼܵܐ ܡܲܠܟܵܐ ܕܢܲܫܘܸܐ ܐܸܢܹܝܢ ܠܥܸܢܝܵܢ ܚܘܼܒܹܿܗ ܀ :ܚܘܼܒܼܠܹ̈ܐ ܕܐܲܪܡܝܼ ܦܸܪܥܲܬ̤ ܐܸܢܹܝܢ ܐܵܦ ܟܹܐܢܘܼܬܼܵܐ\nܘܲܒܼܗܵܘ̇ ܟܲܝܠܵܐ ܕܣܘܿܥܪ̈ܵܢܲܝܗܹܝܢ ܫܩ݂ܲܠ ܦܘܼܪܥܵܢܵܐ ܀","english":"He justified his soul without loss concerning his near ones,  \nshowing that he has two in one, good and evil.  \nHe asked for oil from the wise women from the stores,  \nfor it was fitting for him to seek from his companions.  \nThe wise women did not wish to ask the unworthy,  \nfor the sake of the soul's shame, without mercy, openly.  \nThey said to the foolish, \"You have bought from those who sell,\"  \nthe whole matter is about what did not work in the passing sale.  \nEvery human could work well as on earth,  \nbut it is lowly for him to reach the grade of perfection.  \nHe did not work here lovingly as he should,  \nthe lamps of the bright ones were darkened on the day of the wedding feast.  \nThey did not stray from their labors to where it was difficult,  \nall the wise women also from them, the justice of the oil.  \nHe did not heed the voice of those who rested on forgiveness,  \nthe daughter heard a voice that does not know the labors of those who weep.  \nHe held the door of the word of the mouth before the learners,  \nthe door of the house of the kingdom was closed before their questions.  \nHe remembered their love from the abundance of the sign of the finger,  \nthe king did not wish to equate their sign with the abundance of his love.  \nThe destructions of the reward he cast upon them, also grief,  \nand in them the measure of their deeds took its recompense.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the wise and foolish virgins, emphasizing that the wise refused to share oil with the unworthy, leading to the darkening of lamps at the wedding feast.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The Syriac term ܡܸܫܚܵܐ (meshḥā) means 'oil,' a key symbol in the parable representing spiritual resources or merit.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The imagery of lamps being darkened at the wedding feast echoes Matthew 25:1-13, where the foolish virgins lack oil and are shut out.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's homily reflects the Syriac exegetical tradition of interpreting the parable as an allegory for spiritual vigilance and the final judgment.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of the narrative section of the homily, developing the contrast between the wise and foolish virgins through a series of antithetical statements.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous phrases, such as 'the justice of the oil' (ܙܸܕܼܩܵܐ ܕܡܸܫܚܵܐ), which may refer to the rightful distribution of merit or a legal metaphor.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the justice of the oil' (ܙܸܕܼܩܵܐ ܕܡܸܫܚܵܐ) is ambiguous: it could mean the righteous portion of oil or the legal claim to oil. The reading taken is that it refers to the spiritual merit the wise women rightfully possess.","The identity of 'the king' in the final lines is unclear; it may refer to Christ or a symbolic figure of judgment. The reading taken is that it represents Christ as the judge."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܗܸܢܹܝܢ ܚܲܝܸܒܼ ܠܲܩܢܘܿܡܲܝ̈ܗܹܝܢ ܩܕܼܵܡ ܕܲܝܢܵܐ\nܘܒܼܐܵܦܵܦܵܣܝܼܣ ܕܚܘܼܫܵܒܲܝ̈ܗܹܝܢ ܦܣ݂ܲܩ ܥܲܡܠܲܝ̈ܗܹܝܢ ܀ :ܠܵܘ ܕܲܝܵܢܵܐ ܛܠ݂ܲܡ ܥܲܡܠܲܝ̈ܗܹܝܢ ܡ̣ܢ ܦܘܼܪܥܵܢܵܐ\nܗܸܢܹܝܢ ܠܵܐ ܨܒܲܝ̈ ܠܡܸܦܪܲܥ ܚܘܼܒܹܿܗ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܀ :ܠܵܘ ܟܹܐܢܘܼܬܼܵܐ ܬܲܪܥܵܐ ܩܕܼܵܡ ܐܲܦܲܝ̈ܗܹܝܢ\nܗܸܢܹܝܢ ܐܲܚܕ̣ܵܝ̈ܗܝ ܒܲܕܼܠܵܐ ܦܬ݂ܲܚ ܗ̣̄ܘܲܝ̈ ܚܘܼܒܿܗܹܝܢ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܐܸܠܘܼ ܦܬ݂ܲܚ ܗ̣̄ܘܲܝ̈ ܬܪܲܥ ܨܸܒܼܝܵܗܹܝܢ ܩܕܼܵܡ ܕܲܣܢܝܼܩܝܼܢ\nܐܵܦܠܵܐ ܚܲܬܼܢܵܐ ܟܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܗܹܝܢ ܠܒܲܪ ܡ̣ܢ ܬܲܪܥܵܐ ܀ :ܐܸܠܘܼ ܡ̣ܫܲܚ ܗ̣̄ܘܲܝ̈ ܒܡܸܫܚܵܐ ܕܡܸܠܬܼܵܐ ܠܡܲܪ̈ܥܹܐ ܕܥܵܘ̣ܠܵܐ\nܠܵܐ ܚܵܣܲ݁ܪ ܗ̄ܘ̣ܵܐ ܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ ܒܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ ܀ :ܐܸܠܵܘܼ ܐܲܫܦܲܥ ܚܘܼܒܵܐ ܕܲܒܼܗܹܝܢ ܥܲܠ ܕܐܲܠܝܼܨܝܼܢ\nܡܸܫܬܲܦ̈ܥܵܢ ܗ̣̄ܘܲܝ̈ ܐܵܦ ܚܲܒܼܪ̈ܵܬܼܗܹܝܢ ܠܡܸܝܲܝܢ ܐܸܢܹܝܢ ܀ :ܗܸܢܹܝܢ ܣܵܓܼ̈ܗ̇ ܠܐܘܼܪܚܵܐ ܕܪ̈ܲܚܡܹܐ ܩܕܼܵܡ ܐܲܦܲܝ̈ܗܹܝܢ\nܘܠܵܐ ܣܦܲܩ ܗܲܠܸܟ ܒܣܘܼܥܪ̈ܵܢܲܝܗܹܝܢ ܥܲܡ ܬܲܩ̈ܢܵܬܼܵܐ ܀ :ܡܸܢܗܹܝܢ ܢܹܐܠܲܦ ܥܲܠ ܕܘܼܒܵܪܵܐ ܕܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ\nܘܲܒܼܦܘܼܪܥܵܢܗܹܝܢ ܢܨܘܼܪ ܦܘܼܪܥܵܢܵܐ ܕܕܼܝܼܢܵܐ ܕܲܠܗܲܠ ܀ :ܡܸܛܠܵܬܲܢ ܟܼܬܲܒܼ ܦܸܠܐܬܼܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܹܝܢ\nܘܲܠܝܘܼܠܦܵܢܲܢ ܪܵܗ̇ܛܵܐ ܒܚܘܼܩܹ̈ܐ ܐܲܝܟ ܗܵܘ̇ ܕܐܝܼܬܹܝܗ̇ ܀ :ܠܵܘ ܕܠܵܐ ܐܝܼܬܹܝܗ̇ ܐܸܡ̇ܪܹܬܼ ܗܵܕܹܐ ܕܐܲܝܟ ܗܵܘ̇ ܕܐܝܼܬܹܝܗ̇\nܐܸܠܵܐ ܕܠܲܝܬܹܿܝܗ̇ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܐܲܝܟ ܕܲܟܼܬܼܝܼܒܼܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܗܘܵܐ ܗܘ̤ܵܬܼ ܒܲܥܒܼܵܕܼܵܐ ܠܦܘܼܬܼ ܕܐܵܬܼܡܲܠܠܲܬ̤\nܐܸܠܵܐ ܕܡܸܗܘܵܐ ܥܬܼܝܼܕܼܵܐ ܕܬܸܗܘܸܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܀","english":"He condemned his companions before the judge and cut off their thoughts from their labors. The judge did not oppress their labors for the sake of reward. He did not wish to repay his debt wisely. Shame closed the door before their faces. He held them in contempt; he opened their debt to others. If they had opened the door of their will before the needy, no fault would have stood for them outside the door. If they had anointed the wounds of iniquity with the oil of the Word, the oil of mercy would not have been lacking in their lamps. If the love within them had overflowed upon the distressed, their companions also would have been poured out to receive from them. They closed the path of mercy before their faces and did not suffice to walk in their deeds with the trumpets. From them, learn about the conduct of the life of the righteous and, in their reward, fashion the reward of the judge of the hereafter. Because of their deeds, he wrote the parable of their conduct, and for our instruction, the course runs in verses as it is. It is not that it is not said as it is, but that it is not in deeds as it is written. It was not to be in deed according to what was spoken, but it was destined to be without division.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"The Syriac word mšḥā (oil) carries a double sense: literal lamp-oil and the 'oil of the Word' (mšḥā d-melltā), i.e., spiritual teaching or grace. Narsai exploits this polysemy throughout the passage.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܠܐܬܼܵܐ ܕܕܘܼܒܵܪ̈ܲܝܗܹܝܢ","severity":"info","text":"The phrase 'parable of their conduct' (pīlāṯā d-dūbārayhēn) directly echoes the parable of the ten virgins (Matt 25:1–13), which Narsai is expounding. The 'trumpets' (šūqāṯā) may allude to eschatological trumpets (cf. Rev 8–11).","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܲܝܵܢܵܐ","severity":"info","text":"The 'judge' (dayyānā) here is likely a figure for Christ or the divine judge in Narsai’s typological reading; the 'reward of the judge of the hereafter' (pūrʿānā d-dayyānā d-l-hāl) points to eschatological judgment, a common theme in Narsai’s homilies.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (the wise women’s refusal) to direct exhortation ('From them, learn…'), then to a meta-commentary on the parable’s composition and interpretation, marking a typical Narsaian homiletic turn.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final lines ('It is not that it is not said as it is… but it was destined to be without division') are syntactically dense and may reflect a textual corruption or a deliberate paradox about the relation between spoken parable and enacted truth.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the judge' (dayyānā) is not explicitly named; it may be Christ or a symbolic figure. The phrase 'without division' (d-lā pūlāḡā) is ambiguous: it could mean eschatological unity or an undivided moral state."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܦܸܠܐܬܼܵܐ ܗ̄ܝܼ ܓܹܝܪ ܟܡܵܐ ܐܸܢ ܐܝܼܬܼ ܠܵܗ̇ ܕܘܼܡܝܵܐ ܕܩܘܼܫܬܵܐ\nܘܥܲܠ ܣܘܼܥܪ̈ܵܢܹܐ ܕܒܼܵܬܲܪ ܙܲܒܼܢܵܐ ܡܕܲܡܝܵܐ ܒܕܼܘܼܡܝܵܗ̇ ܀ :ܠܛܸܠܵܢܝܼܬܼܵܐ ܕܵܡ̇ܝܵܐ ܒܪܲܗܛܵܐ ܕܩܲܠܝܼܠܘܼܬܼܵܗ̇\nܘܐܲܝܟ ܕܲܠܓܼܘܼܫܡܵܐ ܡܚܵܘܝܵܐ ܫܪܵܪܵܐ ܕܲܒܼܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܩܕܼܵܡ ܣܘܼܥܪ̈ܵܢܹܐ ܡܥܵܕܼܵܐ ܕܬܸܪܗܲܛ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܗ̇\nܘܩܵܕܼ̇ܡ̇ܐ ܡܸܕܹܿܡ ܕܲܥܬܼܝܼܕܼ ܠܡܸܗܘܵܐ ܒܚܲܪܬܼܵܐ ܀ :ܪ̈ܲܚܝܼܩܵܬܼܵܐ ܡܚܵܘܝܵܐ ܒܩܘܼܪܒܵܐ ܠܲܕܼܚܵܐܲܪ ܒܵܗ̇\nܘܟܲܕܼ ܪ̈ܲܚܝܼܩܵܢ ܡܸܫܬܲܥܝܵܐ ܠܗܹܝܢ ܩܲܪܝܼܒܼܵܐܝܼܬܼ ܀ :ܐܲܝܟ ܨܲܝܵܪܵܐ ܨܵܝ̇ܪܵܐ ܡܸܠܹ̈ܐ ܕܠܵܐ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܲܡܕܲܡܝܵܐ ܠܗܹܝܢ ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܨܲܠܡܵܐ ܘܝܘܼܩܢܵܐ ܀ :ܠܨܲܠܡܵܐ ܕܵܡ̇ܝܵܐ ܦܸܠ̄ܐܬܼܵܐ ܕܨܝܼܪܵܐ ܒܲܒܼ̈ܬܼܘܼܠܵܬܼܵܐ\nܘܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܘܕܼܘܼܒܵܪ ܚܲܝܵܘ̈ܗܝ ܡܸܬܼܒܲܕܲܩ ܒܵܗ̇ ܀ :ܒܵܗ̇ ܡܸܬܼܟܲܪܙܵܐ ܪܲܒܿܘܼܬܼ ܚܘܼܒܵܐ ܕܕܲܟܼܝܲܝ̈ ܢܲܦܫܵܐ\nܘܒܼܵܗ̇ ܡܸܬܼܒܲܣܪܵܐ ܚܲܪܡ̇ܢܘܼܬܼܵܐ ܕܠܵܐ ܪ̈ܲܚܡܵܢܹܐ ܀ :ܠܕܲܟܼܝܲܝ̈ ܢܲܦܫܵܐ ܩܪܵܬ̤ ܚܲܟܿܝܼܡܹ̈ܐ ܘܩܲܢܝܲܝ̈ ܡܸܫܚܵܐ\nܘܲܠܚܲܪ̈ܡܵܢܹܐ ܟܲܢܝܲܬ̤ ܣܲܟܼܠܹ̈ܐ ܘܙܵܒܼܢܲܝ̈ ܡܸܫܚܵܐ ܀ :ܡܸܫܚܵܐ ܪ̈ܲܚܡܹܐ ܗ̄ܘ̣ ܕܲܡܙܲܒܿܢܝܼܢ ܠܹܗ ܡܲܠܝܲܝ̈ ܪ̈ܲܚܡܹܐ\nܘܲܕܼܠܵܐ ܙܲܒܸܿܢ ܙܲܒܼܢܵܐ ܚܵܘܝܼ ܕܠܵܐ ܡܸܙܕܲܒܲܢ ܀ :ܙܲܒܼܢܵܐ ܝ̄ܕܼܝܼܥܵܐ ܐܵܘܕܲܥ ܕܐܝܼܬܼ ܠܹܗ ܐܵܦ ܠܹܗ ܠܙܒܼܢܵܐ\nܕܐܸܠܵܐ ܒܙܲܒܼܢܹܗ ܠܵܐ ܡܸܙܕܲܒܲܢ ܡ̣ܢ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܒܥܵܠܡܵܐ ܥܡܝܼܠܵܐ ܐܝܼܬܼ ܠܹܗ ܠܙܒܼܢܵܐ ܠܡܸܙܕܲܒܵܢܘܼ\nܒܗܵܘ̇ ܕܹܝܢ ܕܲܥܬܼܝܼܕܼ ܒܵܛܹ̇ܠ ܙܸܒܼܢܵܐ ܥܲܡ ܙܘܼܒܵܢܵܐ ܀ :ܒܗܵܢ ܐܸܣܟܹܿܡܑܵ ܠܵܐ ܙܲܒܸܿܢ ܗ̣̄ܘܲܝ̈ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ\nܕܠܵܐ ܢܸܬܿܕܼܵܘܲܕܼ ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܕܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܀","english":"It is a wonder, for it has the likeness of truth, and it depicts the actions after the sacrifice by its likeness. It resembles a shadow in the swiftness of its running, and like a body it shows the reality of the actions. Before the actions it runs ahead of its writings, and before something that is destined to be at the end. It shows distant things as near, and when they are distant they are recounted as if they were near. Like a painter it paints words without actions, and depicts them in the form of an image and a type. The wonder resembles the image that is painted in the virgins, and like a man of pure life and conduct, his life is examined in it. In it the greatness of the love of the pure in soul is proclaimed, and in it the shamefulness of the merciless is announced. To the pure in soul it calls them wise and buyers of oil, and to the shameful it calls them foolish and sellers of oil. Oil is the mercy that those full of mercy offer, and he who does not offer a sacrifice shows that he does not sacrifice. A known sacrifice reveals that he too has a sacrifice, for without his sacrifice no sacrifice is made by one to another. In the troubled world there is a sacrifice to be made, but in that which is destined, the sacrifice ceases along with the offering. In this form the wise virgins do not offer, so that the great order of that type may not be disturbed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܸܠܐܬܼܵܐ","severity":"info","text":"The 'wonder' (ܦܸܠܐܬܼܵܐ) is the parable itself, which Narsai says has the likeness of truth and depicts actions after the sacrifice.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The term ܙܲܒܼܢܵܐ (sacrifice/offering) is central; Narsai distinguishes between a sacrifice made in the troubled world and its cessation in the world to come.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܫܚܵܐ","severity":"info","text":"Oil (ܡܸܫܚܵܐ) is identified with mercy (ܪ̈ܲܚܡܹܐ); the wise virgins are buyers of oil, the foolish sellers, linking to the parable's moral economy.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's contrast between the 'troubled world' and the 'destined' world reflects Syriac eschatological typology, where sacrifice ceases in the age to come.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the parable's likeness to truth, through the metaphor of painting, to a contrast between wise and foolish virgins, ending with the cessation of sacrifice.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase 'ܒܗܵܢ ܐܸܣܟܹܿܡܑܵ ܠܵܐ ܙܲܒܸܿܢ ܗ̣̄ܘܲܝ̈ ܚܲܟܿܝܼ̈ܡܵܬܼܵܐ' is ambiguous: it may mean the wise virgins do not offer sacrifice, or that they do not offer in this form; the English draft takes the former.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the wise virgins' non-offering is a positive act or a consequence of the eschatological cessation; the Syriac allows both readings."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܒܛܲܟܼܣܵܐ ܡܛܲܟܿܣܝܼܢ ܥܵܠܡܹ̈ܐ ܬܪ̈ܲܝܗܘܿܢ ܥܵܢܵܐ ܐܵܦ ܗܵܘ̇\nܘܚܲܟܿܝܼܡܑܵܐܝܼܬܼ ܪܵܕܹܝܢ ܛܲܟܼܣܹ̈ܐ ܒܛܘܼܟܵܣܲܝ̈ܗܘܿܢ ܀ :ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ ܠܙ̣ܒܼܢܵܐ ܥܵܗܹ̇ܢ ܘܲܠܙܘܼܒܵܢܵܐ\nܘܗܵܘ̇ ܕܲܠܥܵܠܲܡ ܠܢܵܘܚܵܐ ܘܫܸܠܝܵܐ ܘܲܠܒܼܘܼܣܵܡܵܐ ܀ :ܬܵܘ ܙܵܒܼܘܿܢܹ̈ܐ ܘܲܡܙܲܒܿܢܵܢܹ̈ܐܐ ܙܒܲܢܘ ܐܵܦ ܙܲܒܸܿܢܘ\nܒܥܵܠܡܵܐ ܕܝܼܗܝܼܒܼ ܠܡܸܙܒܲܢ ܙܸܒܼܢܵܐ ܘܠܲܡܙܲܒܵܢܘܼ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܢܸܫܪܸܐ ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܕܲܬܼܪܹܝܢ ܥܵܠܡܹ̈ܐ\nܘܲܢܦܘܼܫ ܗܵܪܟܵܐ ܡ̣ܢ ܕܲܠܡܸܙܒܲܢ ܘܢܸܙܒܸܿܢ ܬܲܡ̇ܢ ܀ :ܠܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ ܠܵܐ ܐ̄ܢܵܫ ܫܲܠܝܼܛ ܕܢܲܥܸܠ ܙܸܒܼܢܵܐ\nܘܐܸܢ ܗܘ̤ ܕܡܲܡܪܲܚ ܡܲܪܵܚܘܼܬܹܗ ܥܠܵܘܗܝ ܡܸܬܼܗܲܦܟܵܐ ܀ :ܘܐܸܢ ܫܵܝܘܿܛܵܐ ܕܡܲܠܟܿܘܼܬܼ ܙܲܒܼܢܵܐ ܕܝܼܢܵܐ ܡܩܲܒܸܿܠ\nܟܡܵܐ ܥܦܝܼܦ ܕܝܼܢܹܗ ܕܐܲܝܢܵܐ ܕܲܡܫܝܼܛ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܒܪܵܘܡ̇ܐ ܗܵܘ̇ܝܵܐ ܗܵܝ̇ ܡܲܠܟܿܘܼܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܪܝܵܐ\nܘܠܲܝܬܿ ܒܵܗ̇ ܐܲܬܼܪܵܐ ܠܡܸܬܼܗܲܦܵܟܼܘܼ ܐܲܪܥܵܢܵܐܝܼܬܼ ܀ :ܠܵܐ ܫܲܠܝܼܛܝܼܢ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܡܸܥܲܠ ܠܬܲܡ̇ܢ\nܟܲܕܼ ܐܝܼܬܼ ܥܲܡܗܘܿܢ ܡܲܣܒܼܵܐ ܘܡܲܬܿܠܵܐ ܕܐܲܪ̈ܥܵܢܵܝܹܐ ܀ :ܒܲܒܼܬܼܘܼ̈ܠܵܬܼܵܐ ܚܲܡܸܫ ܕܲܟܼܠ̣ܵܐ ܡ̣ܢ ܕܲܐܡܸܥܲܠ\nܬܲܚܸܡ ܘܲܟܼܠ̣ܵܐ ܠܟܼܠ ܡܲܢ ܕܓܼܠܝܼܙ ܡ̣ܢ ܚܵܘܣܵܢܵܐ ܀ :ܕܠܵܐ ܝܲܗ̣̄ܒܼ ܐܲܓܼܪܵܐ ܠܥܲܡܠܹ̈ܐ ܫܚܝܼܩܹ̈ܐ ܕܲܒܼܬܼܘܼܠܲܝ̈ܗܹܝܢ\nܚܵܘܝܼ ܕܡܲܣܠܲܝ ܟܠ ܕܘܼܒܵܪܵܐ ܕܠܵܘ ܡ̣ܢ ܚܘܼܒܵܐ ܗ̄ܘ̣ ܀ :ܒܬܼܘܼ̈ܠܵܬܼܵܐ ܗ̣̄ܘܲܝ̈ ܘܫܲܪܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܘܼܒܵܪ̈ܲܝܗܹܝܢ\nܘܲܕܼܠܵܐ ܐܵܘܬܲܪ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܹܝܢ ܗܘ̤ܵܘ ܚܲܣܝܼܪܹ̈ܐ ܀ :ܕܠܵܐ ܝܘܼܬܼܪܵܢܵܐ ܗܘ̤ܵܘ ܕܘܼܒܵܪܹ̈ܐ ܠܩܲܢܵܝܲܝ̈ܗܘܿܢ\nܕܠܵܐ ܝܲܗ̣̄ܒܼܘ ܡܸܢܗܘܿܢ ܠܵܐ ܢܣ݂ܲܒܼܘ ܐܲܓܼܪܵܐ ܕܣܘܼܟܵܝܲܝ̈ܗܘܿܢ ܀","english":"By the ordinance it orders both worlds, even that one,\nand wisely it governs the orders in their ordinances. The world of the sacrifice goes to the sacrifice and to the offering,\nand that one to rest, peace, and delight. Come, buyers and sellers, buy and also sell\nin the world that is given for buying a sacrifice and for selling it. Let not the great ordinance of the two worlds be dissolved,\nand let it remain here from that which is for buying and selling there. Into the house of the kingdom, no ruler may enter who brings a sacrifice,\nand if he extends his authority over it, it is overturned. And if the steward of the kingdom receives a sacrifice of his own,\nhow much more fitting is it for his own sake, that he who is sent to the high kingdom? That kingdom is high, which is not to be dissolved,\nand there is no place in it for being overturned in an earthly manner. Earthly ones are not permitted to enter there,\nwhen they have with them the pledge and the parable of earthly ones. Through the five virgins, a pure one from those who enter,\ndetermine and complete all that is hidden from loss. That it does not give reward to the hidden labors of their virginity,\nshows that it rejects every conduct that is not from love. They were virgins and their conduct was true,\nand without profit from their labors they were lacking. The conducts were without profit for their ends,\nfor they neither gave nor received from them the reward of their purpose.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܟܼܣܵܐ","severity":"info","text":"The Syriac term ܛܲܟܼܣܵܐ (ṭaksā) carries the sense of 'ordinance' or 'order', often used in liturgical and cosmic contexts. Here it governs both worlds, indicating a divinely instituted structure.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts two worlds: the 'world of the sacrifice' (earthly, transactional) and the 'world of rest, peace, and delight' (heavenly). The ordinance orders both, but earthly rulers and sacrifices are excluded from the heavenly kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'buyers and sellers' and the 'world given for buying a sacrifice' reflects early Christian debates about the propriety of sacrificial offerings and the commercialization of religious practice, possibly alluding to simony or temple markets.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܬܼܘܼ̈ܠܵܬܼܵܐ ܚܲܡܸܫ","severity":"info","text":"The 'five virgins' (ܒܬܼܘܼ̈ܠܵܬܼܵܐ ܚܲܡܸܫ) directly echo the parable of the ten virgins (Matthew 25:1–13), where five are wise and five foolish. Narsai here focuses on the five who enter, interpreting them as pure and complete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's interpretation of the five virgins as 'pure' and 'complete' aligns with later Syriac exegetical traditions that allegorize the virgins as virtues or souls, emphasizing that conduct without love yields no reward.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is ambiguous: 'they neither gave nor received from them the reward of their purpose' could mean the virgins' labors were unrewarded, or that their conduct was selfless. The English draft opts for the former, but the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܵܐ ܝܲܗ̣̄ܒܼ ܐܲܓܼܪܵܐ ܠܥܲܡܠܹ̈ܐ ܫܚܝܼܩܹ̈ܐ' (it does not give reward to the hidden labors) is ambiguous: it may mean the kingdom does not reward earthly labors, or that the virgins' hidden labors go unrewarded in this world. The English draft takes the latter, but the Syriac could support either.","The identity of 'the steward of the kingdom' (ܫܵܝܘܿܛܵܐ ܕܡܲܠܟܿܘܼܬܼ) is unclear: it may refer to a priestly figure or a heavenly official. The context suggests a contrast with earthly rulers."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܒܬܸܢܘܲܝ ܕܐܲܓܼܪܵܐ ܣܲܝܒܲܪ ܩܹܐܪܣܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܠܵܐ ܚܢܲܝ̈ ܫܲܦܝܼܪ ܠܘܵܬܼ ܗܵܘ̇ ܢܝܼܫܵܐ ܕܡ̇ܪܹܐ ܐܲܓܼܪܵܐ ܀ :ܢܝܼܫܵܐ ܪܚܝܼܡܵܐ ܚܵܘܝܼ ܐܸܢܹܝܢ ܕܢܸܬܿܕܲܡ̈ܝܵܢ ܠܹܗ\nܘܲܕܼܠܵܐ ܕܲܡܝܼ ܟܠ̣ܵܝܗܝ ܠܲܟܼܠܝܼܠܵܐ ܡ̣ܢ ܪ̈ܫܲܝܗܹܝܢ ܀ :ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܡܸܬܼܚܲܦ̈ܛܵܢ ܗ̣̄ܘܲܝ̈ ܠܡܸܣܲܒܼ ܡܸܢܹܗ\nܘܟܲܐܲܪ ܐܸܢܹܝܢ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܘܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܒܝܼܫܵܐ ܒܝܼܫܘܼܬܼ ܝܲܨܪܵܐ ܕܠܵܐ ܡܸܬܼܪܲܚܲܡ\nܕܥܵܒܹ̇ܕܼ ܥܲܡܠܹ̈ܐ ܐܲܝܟ ܠܵܐ ܥܲܡܠܹ̈ܐ ܒܝܼܘܡ ܦܘܼܪܥܵܢܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܣܲܝܢܵܐ ܕܐ̄ܢܵܫ ܠܵܐ ܢܫܵܘܬܸܿܦ ܐ̄ܢܵܫܵܐ ܒܛܘܼܒܹܗ\nܕܐܵܦ ܟܲܕܼ ܐܝܼܬܼ ܠܹܗ ܛܘܼܒܹ̈ܐ ܢܲܦܫܹܵܗ ܓܠܝܼܙ ܡ̣ܢ ܛܘܼܒܹ̈ܐ ܀ :ܐܘܿ ܟܡܵܐ ܣܲܟܼܠܵܐ ܕܐ̄ܢܵܫ ܠܲܩܢܘܿܡܹܗ ܢܵܘܬܲܪ ܒܲܠܚܘܕܼ\nܕܥܵܠܡܵܐ ܟܠܹܗ ܐܸܢܗܘ̤ ܕܩܵܢܹ̇ܐ ܠܵܐ ܩܢܸܐ ܡܸܕܹܿܡ ܀ :ܠܵܐ ܩܢܸܐ ܡܸܕܸܿܡ ܐܲܝܢܵܐ ܕܩܵܢܹܐ ܩܢܘܿܡܹܗ ܒܲܠܚܘܿܕܼ\nܒܗܵܝ̇ ܕܲܩܢܘܿܡܹܗ ܠܵܐ ܡܸܬܼܩܲܝܲܡ ܕܠܵܐ ܣܲܓܿܝܼ̈ܐܹܐ ܀ :ܕܠܵܐ ܗܲܕܵܡܹ̈ܐ ܠܵܐ ܡܸܬܼܩܲܝܵܐ ܢܲܦ̰ܫܵܐ ܒܦܲܓܼܪܵܐ\nܘܠܵܐ ܦܘܼܪܥܵܢܵܐ ܕܥܲܡܠܹ̈ܝܗ̇ ܢܵܣ̇ܒܵܐ ܒܸܠܥܵܕܲܝܗܹܝܢ ܀ :ܣܢܝܼܩܵܐ ܗ̄ܝܼ ܢܲܦܫܵܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ ܟܡܵܐ ܕܐܸܢ ܢܲܦܫܵܐ ܗ̄ܝܼ\nܡ̇ܕܹܝܢ ܝܲܬܝܼܪ ܣܢܝܼܩ ܒܲܪܢܵܫܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ ܀ :ܐ̄ܢܵܫܵܐ ܒܐ̄ܢܵܫܵܐ ܓܵܡܲ݁ܪ ܪܲܗܛܵܐ ܕܙܲܕܲܝܼܩܘܼܬܹܗ\nܘܐܸܢ ܡܸܙܕܲܕܲܩ ܒܸܠܥܵܕܼ ܐ̄ܢܵܫܵܐ ܠܵܘ ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ ܀ :ܠܵܐ ܡܨܸܐ ܐ̄ܢܵܫܵܐ ܕܢܸܗܘܸܐ ܐ̄ܢܵܫܵܐ ܒܸܠܥܵܕܼ ܐ̄ܢܵܫܵܐ\nܘܐܵܦ ܟܹܐܢܘܼܬܹܗ ܕܒܸܠܥܵܕܼ ܐ̄ܢܵܫܵܐ ܠܵܘ ܟܹܐܢܘܼܬܼܵܐ ܗ̄ܝܼ ܀ :ܒܵܥܹ̇ܝܬܿ ܕܬܸܗܘܸܐ ܟܹܐܢܵܐ ܘܛܵܒܼܵܐ ܐܘܿ ܒܲܪܢܵܫܵܐ\nܣܥܘܿܪ ܨܹܝܕ ܝܲܒܼܪܵܟ ܗܵܝ̇ ܕܲܥܬܼܝܼܕܼ ܐܲܢ̄ܬܿ ܕܬܸܗܘܸܐ ܨܹܐܕܲܝܟ ܀","english":"By the ordinance of the reward, the order of the ranks proceeds, and the beautiful ones do not go to that sign of the Lord of the reward. The beloved sign shows the time of those who are like him, and of those who are not like him, all of them to the crown from their heads. The crown of victory is sought to be taken from him, and their time is like the time of the angels and the righteous. O how evil is the evil of the pitiless nature, which makes labors as if without labors on the day of judgment. O how foolish is the man who does not share in the blessedness of another man, for even when he has blessings, his own self is hidden from blessings. O how senseless is the man who benefits his own standing alone, for the whole world, if it stood, would not stand anything. Nothing stands for the one who stands alone, for his standing is not established without the many. Without members, the soul is not established in the body, and the reward for its labors is not received apart from them. The soul is necessary for the members, just as the soul is, and how much more necessary is a human being for a human being. A human being completes with another human being the course of his righteousness, and if he is justified apart from a human being, he is not a human being. A human being cannot become a human being apart from a human being, and even his priesthood apart from a human being is not a priesthood. Do you wish to be a priest and good, O human being? Act towards your fellow that which you are destined to be towards you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ","severity":"info","text":"The phrase 'crown of victory' (ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ) is a standard Syriac metaphor for martyrdom or ascetic triumph, often linked to the reward of the righteous in eschatological contexts.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ ܒܐ̄ܢܵܫܵܐ ܓܵܡܲ݁ܪ ܪܲܗܛܵܐ ܕܙܲܕܲܝܼܩܘܼܬܹܗ","severity":"info","text":"The idea that a person completes righteousness through another echoes Pauline ecclesiology (e.g., 1 Cor 12:12–27) and Syriac communal asceticism, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܹܐܢܘܼܬܹܗ","severity":"info","text":"The term 'priesthood' (ܟܹܐܢܘܼܬܼܵܐ) reflects Narsai’s context as a teacher in the Church of the East, where priestly identity was tied to communal validation, not solitary status.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܟܡܵܐ ܒܝܼܫܵܐ ... ܐܘܿ ܟܡܵܐ ܣܲܟܼܠܵܐ","severity":"info","text":"The passage uses a threefold exclamatory pattern ('O how evil... O how foolish... O how senseless') to build rhetorical intensity, a common homiletic device in Narsai’s verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܒܲܪܢܵܫܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ","severity":"info","text":"Narsai’s insistence on human interdependence for salvation was influential in later Syriac monastic literature, emphasizing community over eremitic isolation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܝܼܫܵܐ (sign) may refer to a liturgical or eschatological marker; the translation 'sign' is retained but its precise referent (e.g., the cross, a heavenly token) is ambiguous.","The phrase 'the beautiful ones' (ܫܲܦܝܼܪ) could denote the wise virgins from the parable or, more broadly, the elect; the text does not specify."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܨܵܒܹ̇ܝܬܿ ܕܬܸܣܲܒܼ ܐܲܓܼܪܵܐ ܕܥܲܠܲܝ̈ܟ ܒܝܘܿܡ ܦܘܼܪܥܵܢܵܐ\nܦܪܘܿܥ ܠܲܟܼܢܵܬܼܵܟ ܚܵܘܒܲܬܼ ܚܘܼܒܵܐ ܘܗܵܐ ܡܸܬܼܦܲܪܥܲܬܿ ܀ :ܪܓܼܝܼܓܼ ܐܲܢ̄ܬܿ ܠܡܹܐܪܲܥ ܚܲܬܼܢܵܐ ܕܪܵܘܡ̇ܐ ܒܢܲܚ̈ܬܹܿܐ ܕܢܘܼܗܪܵܐ\nܐܲܢܗܲܪ ܐܲܦܲܝ̈ܟ ܠܘܼܩܒܲܠ ܚܲܒܼܪܵܟ ܘܗܵܐ ܩܲܒܸܿܠܬܵܝܗܝ ܀ :ܡܢܵܚܲܬܿ ܕܬܸܥܘܿܠ ܥܲܡ ܚܲܟܿܝܼܡܹ̈ܐ ܠܗܵܘ̇ ܒܘܼܣܵܡܵܐ\nܚܲܟܸܿܡ ܣܲܟܼܠܵܐ ܘܗܵܐ ܥܵܐܹ̇ܠ ܐܲܢ̄ܬܿ ܒܪܹܫ ܚܲܟܼܝܼܡܹ̈ܐ ܀ ܠܵܐ ܐ̄ܢܵܫ ܥܵܐܹ̇ܠ ܥܕܲܡ̇ܐ ܕܡܲܥܸܠ ܥܲܡܹܗ ܠܲܐ̄ܚܪܹܝܢ:\nܕܗܵܟܲܢ ܬܵܒܲܥ̇ ܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܠܲܕܼܥܵܐܹ̇ܠ ܠܹܗ ܀ :ܐܝܼܬܼ ܐ̄ܢܵܫ ܥܲܡܵܟ ܡܫܲܐܸܠ ܬܵܪܥܵܐ ܠܐܲܝܢܵܐ ܕܥܵܐܹ̇ܠ\nܘܐܸܢ ܐܝܼܬܼ ܥܵܐܹ̇ܠ ܘܐܸܢ ܠܲܝܬܿ ܦܵܐܹ̇ܫ ܠܒܲܪ ܡ̣ܢ ܬܲܪܥܵܐ ܀ :ܬܵܘ ܥܵܠܘܼܠܹ̈ܐ ܕܲܪܓܼܝܼܓܼܵܘ ܠܗܘܿܢ ܗܵܝ̇ ܡܲܥܲܠܬܵܐ\nܫܡܲܥܘ ܡ̇ܢ ܬܵܒܼܥܵܐ ܠܐܲܝܢܵܐ ܕܒܼܵܥܹ̇ܐ ܕܢܸܥܘܿܠ ܢܸܚܙܹܝܗ̇ ܀ :ܬܵܘ ܚܲܟܿܝܼܡܹ̈ܐ ܚܙܵܘ ܚܸܟܼ̈ܡܵܬܼܵܐ ܕܚܲܟܿܝܼ̈ܡܵܬܼܵܐ\nܕܲܦܪ̣ܵܫ ܘܝܼܕܲܥ ܠܡܸܣܲܒܼ ܥܲܡܗܹܝܢ ܙܘܵܕܹ̈ܐ ܕܪ̈ܲܚܡܹܐ ܀ :ܒܬܼܘܼܠܹ̈ܐ ܬܵܘ ܨܘܼܬܼܘ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܨܝܼܕ ܣܲܟܼ̈ܠܵܬܼܵܐ\nܘܟܲܦܲܪܘ ܡܸܢܟܼܘܿܢ ܫܸܡ ܣܲܟܼܠܘܼܬܼܵܐ ܕܠܵܐ ܬܨܘܼܬܼܘܼܢܵܗ̇ ܀ :ܪ̈ܚܡܲܝ ܗܸܪܓܵܐ ܘܒܼܵܕܼܩܲܝ̈ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܓܡܘܿܪܘ ܒܲܥܒܼܵܕܼܵܐ ܗܸܪܓܵܐ ܕܐܵܘܠܸܕܼܘ ܚܘܼܫܵܒܲܝ̈ܟܿܘܿܢ ܀ :ܡܦܲܫܩܲܝ̈ ܚܲܝܠܵܐ ܕܲܒܼܦܸܠ̈ܐܵܬܼܵܐ ܩܕܼܵܡ ܝܵܠܘܼܦܹ̈ܐ\nܣܥܘܿܪܘ ܗܵܘ̇ ܡܸܕܹܿܡ ܕܲܡܬܲܢܹܝܢ ܐ̄ܢܬܿܘܿܢ ܒܲܩܢܘܿܡܲܝ̈ܟܿܘܿܢ ܀ :ܙܡܝܼܢܲܝ̈ ܚܲܬܼܢܵܐ ܘܢܵܛܪ̈ܲܝ ܘܲܥܕܵܐ ܕܗܵܝ̇ ܡܲܠܟܿܘܼܬܼܵܐ\n:ܗ̤ܘܲܝܬܿܘܿܢ ܥܝܼܪܝܼܢ ܡ̣ܢ ܕܲܡܟܿܘܼܬܼܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ\nܥܘܼܢܵܝܵܐ ܀ ܫܘܼܒܼܚܵܐ ܠܪ̈ܲܚܡܲܝܟ ܡ̇ܪܹܟܿܠ ܕܚܵܢܲܬܿ ܡܲܓܵܢ ܠܚܲܛܵܝܹ̈ܐ ܀","english":"You desire to take the reward that is upon you on the day of judgment. Pay your debts, the debt of love, and behold, it is paid. You are eager to enter the gate of the height with the brides of light. Show your face to your companion, and behold, you have received them. You desire to enter with the wise into that delight. Make the foolish wise, and behold, you enter at the head of the wise. No one enters until he brings in with him the last one. For thus that sign follows the one who enters it. There is a man with you who asks the door by which to enter. And whether there is one who enters or not, he remains outside the door. Come, you who are eager for the entrance, hear from the sign to which it desires to enter and see it. Come, wise ones, see the wisdoms of the wise women, who distinguish and know how to take with them provisions of mercy. Virgins, come, hear that daughter of the voice that hunts the foolish women, and deny from you the name of foolishness, lest you hear it. Lovers of thought and investigators of the mysteries of secrets, complete in deed the thought that gave birth to your thoughts. Interpreters of the power of the parables before the disciples, do that thing which befits you in your assemblies. You who are zealous for the gate and keepers of the promise of this kingdom, be watchful from the sleep of ignorance, the cry. Glory to your mercies, O Lord of all, who grants mercy to sinners.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܬܸܣܲܒܼ ܐܲܓܼܪܵܐ","severity":"info","text":"The opening clause addresses the reader directly, linking eschatological reward to the repayment of a debt of love, a metaphor for moral obligation.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is a Syriac idiom for an echo or a prophetic call, here personified as hunting foolish women.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The reference to 'keepers of the promise of this kingdom' echoes New Testament language of the kingdom of heaven, as in Matthew 25:1–13, the parable of the ten virgins.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܲܟܸܿܡ ܣܲܟܼܠܵܐ","severity":"info","text":"The exhortation to 'make the foolish wise' reflects the ascetical and pedagogical emphasis in Narsai’s works, where the wise virgin symbolizes the enlightened soul.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܥܵܠܘܼܠܹ̈ܐ","severity":"info","text":"The passage shifts from direct address to a series of invocations ('Come, you who are eager...'), structuring the conclusion as a liturgical summons to various groups.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܡܦܲܫܩܲܝ̈ ܚܲܝܠܵܐ","severity":"info","text":"The mention of 'interpreters of the power of the parables before the disciples' suggests Narsai’s awareness of his own role as a teacher expounding scripture to a monastic audience.","cites":[{"key":"ed:dsc-53","label":"source edition: On the Parable of the Ten Virgins","url":"https://syriaccorpus.org/53"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܪܬܼ ܩܵܠܵܐ' could be read as a literal 'daughter of the voice' or as a fixed idiom for 'echo'; the translation opts for the latter.","The final cry 'ܥܘܼܢܵܝܵܐ' is ambiguous: it may mean 'cry' or 'shout', possibly a liturgical exclamation."],"confidence":"high","notes":[]}]}