{"slug":"dsc-54","id":"syriac:dsc:dsc-54","title":"On the Raising of Lazarus","title_source":"On the Raising of Lazarus","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":0.013674},"source":{"registry_id":"syriac:dsc:dsc-54","work_id":"dsc-54","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/54"},"stats":{"passages":21,"english_words":6012,"coptic_letters":0,"source_letters":12764,"commentary_units":120,"commentary_kinds":8,"derived_notes":7,"ambiguities":42,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"dsc-54","abstract":"Narsai's memra on the Raising of Lazarus is a festal homily from the late fifth century, composed in Syriac for the East Syriac liturgical tradition. It survives in a single, late manuscript copy (likely 19th century) from the Church of the East. The homily was read during the pre-Lenten Commemoration of the Dead, reflecting its role in the East Syriac lectionary. The text contains hapax legomena and orthographic variants, possibly due to scribal error or dialectal influence, and lacks a critical apparatus. Narsai, a key theologian of the School of Nisibis, uses vivid imagery—death as a tyrant, sin as a harlot—to explore resurrection and temptation, echoing themes in Ephrem and earlier Syriac literature.","historical_context":"Narsai (d. ca. 500 CE) was a leading figure of the School of Nisibis, a center of East Syriac theology in the Sasanian Empire. This memra on Lazarus belongs to his festal homilies, but its precise dating within his career is unknown. The sole surviving manuscript is a late copy, likely from the 19th century, preserved in the Church of the East tradition, making its textual history precarious. The homily was used liturgically during the week of the Commemoration of the Dead (pre-Lent), indicating its function in the East Syriac lectionary. The Syriac text shows hapax legomena and orthographic variants that may reflect scribal error or dialectal influence; the edition notes these but does not resolve them. No critical apparatus is provided, and variant readings from other manuscripts are not collated, as the edition is based on a single witness.","significance":"This memra is significant as a rare witness to Narsai's festal homilies and East Syriac liturgical practice. It illustrates the theological and poetic use of the Lazarus narrative to address death and resurrection, themes central to Syriac Christianity. Its imagery—death as a tyrant, sin as a harlot—connects to earlier Syriac authors like Ephrem, showing continuity in the tradition. The precarious manuscript survival highlights the fragility of East Syriac textual heritage.","timeline":[{"date":"Late 5th c.","event":"Narsai composes the memra on the Raising of Lazarus, likely at the School of Nisibis."},{"date":"ca. 500","event":"Death of Narsai; his works continue to be copied and used in East Syriac liturgy."},{"date":"Pre-19th c.","event":"The memra is transmitted orally and in manuscript within the Church of the East."},{"date":"19th c. (likely)","event":"The sole surviving manuscript of the memra is copied."},{"date":"Modern","event":"The edition is published based on the single manuscript, without critical apparatus."}],"relations":[{"work":"Ephrem the Syrian, Hymns on the Resurrection","relation":"Shares imagery of death and sin, and the Lazarus narrative.","key":"","label":null,"url":null},{"work":"Narsai, Memra on the Resurrection","relation":"Part of Narsai's festal homilies, likely composed in the same period.","key":"","label":null,"url":null},{"work":"John 11:11-44","relation":"Biblical source for the Lazarus narrative.","key":"","label":null,"url":null},{"work":"East Syriac Lectionary","relation":"The memra was used liturgically during the Commemoration of the Dead.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Narsai was a leading theologian there; the memra reflects its theological milieu.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context for Narsai's work."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition in which the memra was used."},{"key":"wikipedia:Lazarus of Bethany","label":"Lazarus of Bethany","url":"https://en.wikipedia.org/wiki/Lazarus_of_Bethany","reason":"Biblical figure central to the memra."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader religious and cultural context."}],"cautions":["The sole surviving manuscript is a late copy (likely 19th c.), making the textual history precarious.","The precise dating of the memra within Narsai's career is unknown.","The Syriac text contains hapax legomena and orthographic variants that may reflect scribal error or dialectal influence, and these are not resolved.","No critical apparatus is provided; variant readings from other manuscripts are not collated.","The edition is based on a single witness, limiting textual certainty."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000525,"generated":"2026-11-15T03:22:46Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/54"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8556"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-54","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":120,"english_words":6012,"source_letters":18579,"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 this memra is a late copy, likely from the 19th century, preserved in the Church of the East tradition. Its textual history is thus precarious.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a leading theologian of the School of Nisibis. This memra on Lazarus is part of his festal homilies, but its precise dating within his career is unknown.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was read in East Syriac monasteries during the week of the Commemoration of the Dead (pre-Lent), indicating its liturgical function in the East Syriac lectionary.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several hapax legomena and orthographic variants that may reflect scribal error or dialectal influence; the edition notes these but does not always resolve them.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical apparatus is provided for the Syriac text; variant readings from other manuscripts are not collated. The edition is based on a single witness.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"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: 21 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"ed:dsc-54":{"label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܩܝܵܡܬܹܗ ܕܠܵܠܙܲܪ\nܡܸܐܡܪܵܐ: ܟ܀ ܕܐܘܿܫܲܥܢܹ̈ܐ܀ :ܡܸܐܡܪ̈ܐ ܕܥܸܣܪܝܼܢ\nܕܥܲܠ ܩܝܵܡܬܹܗ ܕܠܵܠܙܲܪ ܘܡܸܬܼܐܡܲܪ\nܒܠܸܝܵܐ ܕܚܲܕܼ ܒܫܲܒܸ̈ܐ ܕܐܘܿܫܲܥܢܹ̈ܐ܀ ܥܘܼܢܵܝܵܐܹ\nܒܪܝܼܟܼܘܼ ܡܒܼܝܼܚܵܐ ܕܲܒܼܝܘܿܡ ܡܲܥܲܠܬܹܗ ܐܲܙܝܼܥ ܠܫܲܒܼܪܹ̈ܐ. ܕܲܢܩܲܠܣܘܼܢܵܝܗܝ ܒܐܘܿܫܲܥܢܹ̈ܐ܀ ܐܲܚܲܝ̈܀ :ܒܢܝܼܪܵܐ ܕܡܵܘܬܵܐ ܟܲܕܼܢܹܗ ܒܝܼܫܵܐ ܠܓܸܢܣܵܐ ܕܐ̄ܢܵܫ̈ܐ\nܘܫܲܥܒܸܕܼ ܐܸܢܘܿܢ ܬܚܹܝܬܼ ܫܘܼܥܒܵܕܼܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ. :ܢܝܼܪܵܐ ܕܥܲܡܠܹܗ ܐܲܪܡܝܼ ܥܲܠ ܟܠ ܥܵܘܠܐܝܼܬܼ\nܘܲܕܼܠܵܐ ܚܵܘܣܵܢ ܠܦ̣ܚ ܥܒܕܘܼܬܼܵܐ ܒܛܒ̈ܐ ܘܒܝܼܫܹ̈ܐ܀ :ܠܟܼܠܹܗ ܓܸܢܣܵܐ ܥܒ̣ܕܡܵܝܘܿܬܹ̈ܐ ܘܡܸܬܼܚܲܒ̈ܠܵܢܹܐ\nܘܐܲܥܸܠ ܚܲܒܼܫܹܗ ܒܚܹܣ̈ܢܹܐ ܕܲܫܝܘܿܠ ܕܠܵܐ ܬܘܼܒܼ ܢܸܦܘܿܩ. :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܕܒܲܪ ܒܲܫܒܼܝܼܬܼܵܐ ܚܲܪܡܢܐܝܼܬܼ\nܘܲܙܒܸܢ ܐܸܢܘܢ ܠܥܒܕܘܼܬܼܡܵܘܬܵܐ ܡܵܪܵܐ ܬܥܝܼܫܵܐ܀ :ܒܥܸܠܲܬܼ ܡܵܘܬܐ ܗܘ̤ܵܘ ܡܵܝܘ̈ܬܹܐ ܥܒܕ̈ܐ ܠܡܘܬܿܐ\nܟܲܕܼ ܛܵܒܼ ܟܝܢܗܘܢ ܣܡܐ ܕܡܵܘܬܿܐ ܡܡܲܕܸܟ ܗ̄ܘ̣ܵܐ ܒܹܗ. :ܐܲܝܟ ܕܲܒܼܫܸܢܬܼܵܐ ܒܗܝܼܠ ܗ̄ܘ̣ܵܐ ܡܵܘܬܿܐ ܒܹܗ ܒܲܟܼܝܵܢܵܐ\nܡ̣ܢ ܡܵܐ ܕܲܫܡ̣ܥ ܗ̇ܝ ܒܪܬܼܩܵܠܵܐ ܕܓܸܙܪ̈ܬ̤ ܡܘܬܿܐ܀ :ܥܒ̣ܪ ܦܘܼܩܪܵܢܵܐ ܩ̣ܪܝܗܝ ܘܐܲܥܝܼܪܹܗ ܐܲܝܟ ܕܲܠܕܲܡܟܿܐ\nܘܫܲܪܝܼ ܢܵܗܸ̇ܡ ܘܬܵܒܲܥ̇ ܓܸܙܪܵܐ ܠܡܘܼܠܵܝ ܘܲܪܣܹܗ. :ܒܲܕܼ ܡܘܼܬܼ ܐܲܪܝܵܐ ܣܥ̣ܵܐ ܥܲܠ ܐܢܫ̈ܐ ܘܒ̣ܠܥ ܐܢܘܢ\nܘܐܲܝܟ ܚܝ̈ܘܬܐ ܥܲܠ ܘܐܸܣܬܲܬܲܪ ܒܢܩܥ̈ܐ ܕܫܝܘܿܠ܀ ܚܛܝܼܬܼܵܐ ܩܪܬܹܗ ܐܵܦ ܚܦܛܬܗ ܠܡܸܣܥ̣ܵܐ ܠܩܸܛܠܵܐ\nܘܗ̤ܝ ܐܲܠܸܦܬܹܗ ܠܡܸܬܼܒܲܪ ܐܵܢܫ̈ܐ ܕܠܵܐ ܚܘܣܢܐ. :ܐܲܝܟ ܙܵܢܝܼܬܼܵܐ ܢܸܦܩܲܬ̤ ܩܵܡܲܬ̤ ܒܫܘܼܩܹ̈ܐ ܕܲܥܕܢ\nܘܐܝܟ ܕܲܠܫܒܪ̈ܐ ܢܓܕܬܗ ܠܐܕܡ ܠܘܵܬܼ ܫܘܼܚܵܛܹܗ܀","english":"On the Raising of Lazarus\nMemrā 20 of the Hosannas: Memrē on the Raising of Lazarus, and it is recited on the night of the first of the week of Hosannas. A blessed and sweet discourse, for on the day of his entry he stirred up the children. Let us praise him with Hosannas, my brethren.\n\nThe tyrant of death, when his evil power raged against the race of men, subjected them under the yoke of his bitterness. The tyrant of his toil cast upon all unjustly, and without sparing, he performed servitude upon good and evil alike. The whole race of mortals and destructible beings he bound and brought into the bonds of Sheol, from which there is no longer any escape. The whole nature of the human race he cursed and sold into servitude to a dead lord. By the cause of death, mortals became servants to death, while the good of their nature was the poison of death that was mixed in it. As if by a chain, death was bound in the nature, from the time it heard the decree of the edicts of death. The herald passed by, summoned him, and awakened him as from sleep, and he began to speak and follow the decree to its fulfillment and its mystery. Then death, like a lion, raged against men and swallowed them up, and like a beast, he went and hid in the depths of Sheol. Sin summoned him and also urged him to rage for slaughter, and she taught him to destroy men without mercy. Like a harlot, she went out to meet him in the streets of the world, and as if to children, she led Adam to her defilement.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡܪܵܐ: ܟ܀ ܕܐܘܿܫܲܥܢܹ̈ܐ","severity":"info","text":"The heading identifies this as the twentieth memrā of the Hosannas collection, indicating its place in a liturgical cycle for Palm Sunday.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܘܬܵܐ","severity":"info","text":"The Syriac term mawtā (death) is personified as a tyrant (ܛܪܘܢܝܐ) throughout the passage, a common motif in Syriac poetry that treats death as an active, hostile agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܘܿܫܲܥܢܹ̈ܐ","severity":"info","text":"Hosannas refers to the liturgical period of Palm Sunday in the East Syriac tradition, during which this memrā was recited on the night before the first Sunday.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܕܲܠܕܲܡܟܿܐ","severity":"info","text":"The image of death awakening as from sleep echoes the resurrection narrative of Lazarus (John 11:11–44), where Christ calls Lazarus from the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܙܵܢܝܼܬܼܵܐ","severity":"info","text":"The comparison of sin to a harlot (zānyātā) leading Adam astray is a recurring image in Syriac literature, notably in the works of Ephrem and Narsai, to depict temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܬܼܩܵܠܵܐ ܕܓܸܙܪ̈ܬ̤ ܡܘܬܿܐ","severity":"caution","text":"The phrase 'decree of the edicts of death' is ambiguous: it may refer to the divine decree of mortality or to a mythological command within the personified realm of death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'herald' (ܦܘܼܩܪܵܢܵܐ) who summons death is unclear; it may be Christ or a personification of divine judgment.","The phrase 'the good of their nature was the poison of death' (ܛܵܒܼ ܟܝܢܗܘܢ ܣܡܐ ܕܡܵܘܬܿܐ) is syntactically dense and could be read as either a metaphor for original sin or a description of human mortality."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܐܓܼܪܐ ܩܫܝܐ ܬܒܥܬ̤ ܡܸܢܹܗ ܕܙܲܢܝܼ ܥܲܡܗ̇\n:ܘܝܗ̣ܒ ܦܓܼܪܗ ܘܗ̤ܝ ܡܫܟܫܬܹܗ ܒܐܝܼܕܲܝ̈ ܡܘܬܿܐ\n:[ܡܵܘܵܬܐ] ܝܲܥܢܵܐ ܫܩ݂ܲܠ ܡܸܫܟܵܢܵܐ ܡ̣ܢ ܙܵܢܝܼܬܼܵܐ\nܘܫܲܚܩܹܗ ܣܲܓܿܝܼ ܘܠܵܐ ܐܲܪܦܝܼ ܒܹܗ ܣܪܝܼܕܵܐ ܕܫܲܪܝܼܪ܀ :ܪܸܡܙܵܐ ܕܙܲܩܪܹܗ ܠܢܲܚܬܿܐ ܕܐ̄ܢܵܫܵܐ ܚܵܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܕܐܸܣܬܸܿܕܩ\nܘܚ̣ܣ ܥܲܠ ܥܲܡܠܹܗ ܕܠܵܐ ܢܸܬܼܒܲܙܲܚ ܡ̣ܢ ܡܲܪ̈ܵܚܹܐ. ܚܘܼܒܵܐ ܢܓܼܕܗ ܠܘܵܬܼ ܚܵܘܣܵܢܵܐ ܕܥ̇ܒܼܵܕ ܐܝܕܼܵܘܗܝ܀ ܘܗܦ̣ܟ ܚܕܬܗ ܠܢܲܝܬܐ ܕܲܒܼܠܝܼ ܒܡܵܝܘܿܘܼܬܼܵܐ܀ :ܐܲܝܟ ܐܲܪܓܿܘܵܢܵܐ ܠܒܸܫ ܨܒܼܝܵܢܹܗ ܢܲܚܬܿܐ ܕܒܸܣܪܵܐ\nܘܚܵܘܝܼ ܫܘܼܒܼܚܹܗ ܒܡܸܕܹܿܡ ܕܲܙܥܘܿܪ ܡ̣ܢ ܪܲܒܿܘܼܬܹܗ. :ܙܥܘܿܪ ܒܲܪܢܵܫܵܐ ܡ̣ܢ ܥܵܒܼܘܕܼܵܐ ܕܠܵܐ ܡܘܼܫܒܚ̈ܵܬܼܵܐ\nܐܲܝܟ ܡܵܐ ܕܲܒܼܨܝܼܪ ܢܲܚܬܵܐ ܕܥܲܡܪܵܐ ܡ̣ܢ ܠܒܘܫܹܗ܀ ܒܢܚܬܿܐ ܕܥܡܪܵܐ ܚܡܘܐ ܡܠܟܿܐ ܪܒܘܼܬ ܕܪܓܹܗ\n[ܘ]ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܒܦܲܓܼܪܹܗ ܕܐܵܕܼܵܡ ܕܠ̣ܵܐ ܟܲܣܝܘܼܬܹܗ. :ܠܒܼܘܼܛܵܠ ܡܵܘܬܵܐ ܠܲܒܼܫܹܗ ܠܢܲܚܬܿܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܕܒܸܐܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܢܲܥܕܹܐ ܠܐܢܵܫ̈ܐ ܡ̣ܢ ܦܘܼܡ ܡܵܘܬܿܐ܀ ܒܵܬܲܪ ܡܵܘܬܿܐ ܢܦ̣ܩ ܨܸܒܼܝܵܢܹܗ ܒܸܪ̈ܓܼܠܹܐ ܕܒܸܣܪܵܐ܀ ܘܲܪܗܸܛ ܘܐܲܚܕܹܗ ܘܐܲܥܕܝܼ ܡܸܢܹܗ ܫܒܼܝܼܬܼܵܐ ܕܐ̄ܢܵܫ̈ܐ. :ܒܸܐܣܵܟܹܿܝܡ ܐ̄ܢܵܫ̈ܐ ܨܵܕܹܗ ܠܲܐܪܝܵܐ ܨܵܐܸܕܼ ܐܢܵܫ̈ܐ\nܘܒܼܐܘܼܟܼܠܵܐ ܕܐ̄ܢܵܫܵܐ ܚܲܬܼܚܸܬܼ ܝܲܗ̣ܒܼ ܠܹܗ ܕܢܹܐܟܼܘܿܠ ܡܲܡܘܼܬܼ. ܥܲܡ ܒܲܪܢܵܫܵܐ ܚ̣ܙܩ ܨܒܼܝܵܢܹܗ ܨܝܼܕ ܡܝܘ̈ܬܐ:\nܘܐܲܟܼܪܸܙ ܒܐܲܪܥܵܐ ܛܸܒܵܐ ܚܕܬܐ ܕܚܝܬܼ ܡܝܬܐ. :ܐܲܝܟ ܨܲܝ̇ܕܹܐ ܩ̣ܡ ܥܲܠ ܝܲܡܵܐ ܕܡܝܘܬܘܬܐ\nܘܐܲܪܡܝܼ ܡܨܝܕܬܐ ܕܡܠܬܼ ܦܘܡܗ ܘܨܵܕܹܗ ܠܡܵܘܬܵܐ܀ :ܐܘܟܼܠܵܐ ܕܒܸܣܪܵܐ ܫ̣ܕܵܐ ܠܹܗ ܠܘܩܕܼܵܡ ܐܲܝܟ ܒܲܠܘܥܵܐ\nܘܣܘ̣ܚ ܒܲܠܥܹܗ ܘܐܟܸܢ ܢܓܼܕܗ ܠܲܐܦܝ̈ ܝܲܒܼܫܵܐ.","english":"A heavy price he demanded from the one who was victorious with her,\nand he gave his body, and she his garment, into the hands of death.\nDeath took the garment from the victor\nand ground it exceedingly, and left in it no remnant of truth.\nThe sign of his casting down the body of man was seen to be justified,\nand he grieved over his labor, that it might not be mocked by the dissolute.\nLove bound him to the loss which the work of his hands had caused,\nand he turned his newness to the lamentation of those who were worn out with decay.\nLike a garment he clothed his will in the body of flesh,\nand showed his glory in something smaller than his greatness.\nSmall is the human being compared to the maker of the unutterable,\nas the body that is inhabited is less than its clothing.\nIn the body that is inhabited, the king saw the greatness of his rank,\nand the word of the Father in his body, that of Adam, without its covering.\nFor the abolition of death, he put on the perishable body,\nso that in the form of a man he might snatch men from the mouth of death.\nAfter death, his will went forth on the feet of flesh,\nand he ran and seized him and snatched from him the captivity of men.\nIn the form of men, he hunts the lion that hunts men,\nand with the food of man he gave him a morsel to eat of the dead.\nWith the human being, his will journeyed to hunt the dead,\nand proclaimed in the land a new good news: that the dead live.\nLike a hunter he stood on the sea of death,\nand cast the net of the word of his mouth and caught death.\nThe food of flesh he cast before him like a bait,\nand he swallowed his hook and ate, and bound him to the face of the dry land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܓܼܪܐ ܩܫܝܐ","severity":"info","text":"The opening phrase 'a heavy price' (or 'harsh wage') introduces the metaphor of death as a tyrant demanding payment, a theme that runs through the passage.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܥܝܼ","severity":"info","text":"The term 'victor' (zāʿyā) refers to the human soul or spirit that has overcome death, a key concept in Narsai's soteriology.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܝܬܼ ܡܝܬܐ","severity":"info","text":"The phrase 'the dead live' echoes the resurrection of Lazarus (John 11) and the Christian kerygma of resurrection, central to the memrā's liturgical context.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܘܬܵܐ","severity":"info","text":"Death is personified as a tyrant or hunter, a common motif in Syriac poetry, reflecting the dualistic struggle between life and death in Narsai's thought.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ ܨܲܝ̇ܕܹܐ","severity":"info","text":"The simile 'like a hunter' marks a shift to an extended hunting metaphor, structuring the latter part of the passage as a narrative of Christ's victory over death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܒܼܘܼܛܵܠ ܡܵܘܬܵܐ","severity":"info","text":"The phrase 'for the abolition of death' parallels the earlier 'tyrant of death' (p1), framing Christ's incarnation as a strategic countermeasure.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., 'ܡܵܘܵܬܐ' (mawātā) may be a variant spelling of 'death' or a scribal error; the translation follows the context as 'death'.","The phrase 'ܘܗ̤ܝ ܡܫܟܫܬܹܗ' (and she his garment) is ambiguous: 'she' likely refers to the victor (soul), but the grammar allows other interpretations."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":":ܒܚܕܡܵܐ ܣܥܪܗ̇ ܪܵܚ̇ܡܢܵܫܵܐ ܨܝܕܼ ܐܢܫܘܬܢ\nܕܲܒܼܝܲܕܼ ܐ̄ܢܵܫܵܐ ܢܒܛܸܠ ܡܵܘܬܐ ܡ̣ܢ ܡܵܝܘ̈ܬܐ܀ :ܐܘܡܵܢܵܐܝܼܬܼ ܨܕܵܗ ܠܥܵܠܡܵܐ ܒܥܪܝܼܪܝܐ\nܘܟܲܒܸܿܫ ܟܲܕܹܢܹܗ ܬܚܝܹܬܼ ܡܵܪܘܼܬܹܗ ܕܠܵܐ ܢܸܬܼܒܲܪܲܪ. :ܐܝܕܐ ܕܐܢܫܐ ܐܲܪܡܝܼ ܪܸܡܙܹܗ ܥܲܠ ܚܲܛ̈ܝܼ̈ܐ\nܘܐܲܫܝܼܦ ܐܸܢܘܿܢ ܐܲܝܟ ܚܝܘ̈ܬܐ ܠܡܸܛܥܢ ܚܘܼܒܹܿܗ܀ :ܨܝܕ ܚ̈ܛܝܐ ܥܲܠ̣ ܨܒܼܝܵܢܹܗ ܥܲܡ ܗܲܕܲܡܹ̈ܐ\nܘܡܲܠܸܠ ܥܲܡܹܗܘܿܢ ܒܦܘܼܡܵܐ ܕܒܣܪܐ ܪܘܟܼܐܝܲܬ. :ܡܲܟܿܝܼܟܵܐܝܼܬܼ ܥܲܠ̣ ܨܹܐܕܲܝܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܘܐܲܝܟ ܕܲܠܫܒܪ̈ܐ ܓܲܪܸܓܼ ܐܢܘܢ ܨܹܝܕܼ ܝܘܼܠܦܵܢܹܗ܀ :ܬܸܦܘܲܝ ܕܚܘܼܒܵܐ ܐܸܣܲܪ ܥܲܡܗܘܿܢ ܐ̄ܪܵܙܢܐܝܼܬܼ\nܘܟܲܢܝܼ ܐܸܢܘܿܢ ܪ̈ܚܡܵܐ ܠܚܘܼܒܹܗ ܘܲܒܼܢܲܝ̈ ܐܪ̈ܙܹܐܗ. :ܬܠܵܬܼܵܐ ܪ̈ܵܚܡܹܐ ܓܼܒ̣ܐ ܠܹܗ ܠܘܼܩܕܼܵܡ ܡ̣ܢ ܡܝܘ̈ܬܐ\nܘܐܟܸܢ ܦܪܣܝܼ ܠܚܘܼܒܹܿܗ ܥܲܠ ܟܠ ܥܬܝܪܐܝܬ܀ :ܪܚ̇ܡ ܗ̄ܘ̣ܵܐ ܠܲܡ ܝܼܫܘܿܥ ܪ̈ܚܡܵܐ ܕܲܒܢܝ̈ܫܐ\nܠܡܲܪܬܵܐ ܘܡܲܪܝܲܡ ܘܠܠܥܙܪ ܐܲܚ̈ܐ ܬܠܬܐ. :ܠܵܘ ܡ̣ܢ ܟܠܢܵܫ ܐܲܚܸܒܼ ܐܢܘܼܢ ܗܘ̇ ܪܵܚܹ̇ܡ ܟܠ\nܐܸܠܵܐ ܕܢܲܪܡܹܐ ܛܢܵܢܵܐ ܒܐ̄ܢܵܫܵܐ ܠܡܪܚܡ ܠܲܫܡܹܗ܀ :ܛܢܵܢܵܐ ܐܲܪܡܝܼ ܒܲܬܼܪܹܝܢ ܬܸܓܼܡܹ̈ܐ ܕܲܒܢܝܢ̈ܫܐ\nܒܗܵܝ̇ ܕܲܓܼܒ̣ܵܐ ܠܹܗ ܪ̈ܵܚܡܹܐ ܠܚܘܼܒܹܿܗ ܓܲܒܼܪܹ̈ܐ ܘܢܸܫܹ̈ܐ. :ܒܡܲܪܬܵܐ ܘܡܲܪܝܲܡ ܓܪܓ ܢܸܫܹ̈ܐ ܠܘܵܬܼ ܕܲܟܼܝܘܼܵܬܼܵܐ\nܘܒܠܥܙܪ ܚܲܦܛ ܓܲܒܼܪܹ̈ܐ ܠܡܲܛܲܪܚܘܼܒܵܐ܀ :ܢܝܼܫܵܐ ܕܚܘܼܒܹܿܗ ܓܠ̣ܵܐ ܒܲܬܼܠܬܐ ܠܟܼܠܹܗ ܓܸܢܣܲܢ\nܘܐܲܝܟ ܡܲܚܙܝܼܵܬܼܵܐ ܩܲܒܼܥܹܗ ܠܚܘܼܒܲܗܘܿܢ ܩܕܼܵܡ ܚܙ̈ܝܐ. :ܒܗܘܿܢ ܐܸܬܼܢܲܨܲܚ ܚܹܝܠ ܪܒܘܬܗ ܐܲܝܟ ܕܲܩܪ̈ܚܡܐ\nܘܲܒܼܗܘܿܢ ܢܲܣܝܹܗ ܠܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܕܡܲܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ܀","english":"In one hour she wove a garment of love for the victor, and by the hand of the victor death destroyed the garment from the living. Victoriously he hunted the world with a net, and cast his net under his lordship without being broken. The hand of the victor cast his sign upon sinners, and he poured out his poison like beasts to destroy his love. He hunted sinners according to his will with his members, and spoke with them through the mouth of flesh spiritually. Gently he hunted the sons of the earth, and like children he enticed them to his teaching. He bound the bonds of love with them secretly, and they loved his love and the sons of his mysteries. He chose three lovers for himself from the living, and he spread his love over all richly. Jesus loved the loves of the wicked, Martha and Mary and Lazarus, three siblings. Not from every man did that lover of all love, but he cast a hook into the victor to love his name. He cast a hook into the two orders of the wicked, by which he chooses lovers for his love, men and women. Through Martha and Mary he enticed women to purity, and through Lazarus he urged men to hospitality. The wickedness of his love was revealed in the three to the whole company, and like a spectacle he established their love before the beholders. Through them the power of his greatness was magnified like that of lovers, and through them he healed the tremor of the spirit that he was offering in him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegory of death as a hunter who ensnares sinners, but here Christ (the victor) is also depicted as a hunter who uses love as a hook to draw souls to himself.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܵܚ̇ܡܢܵܫܵܐ","severity":"info","text":"The Syriac term rāḥem-šāšā (literally 'lover of the victor') is a compound epithet for Christ, emphasizing his role as the one who loves and redeems the victor (i.e., humanity or the righteous).","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The mention of Martha, Mary, and Lazarus as 'three siblings' (ܬܠܬܐ ܐܲܚ̈ܐ) echoes the Gospel of John (11:1–44), where Lazarus is raised by Jesus, and Martha and Mary are his sisters.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of Christ casting a 'hook' (ܛܢܵܥܵܐ) into the victor to 'love his name' reflects a common Syriac exegetical trope of Christ as a divine fisherman, drawing souls from the sea of death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit that shifts from the general allegory of death's hunting to a specific focus on Christ's love for Martha, Mary, and Lazarus, preparing for the raising of Lazarus.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he healed the tremor of the spirit that he was offering in him' is ambiguous: it may refer to Christ calming his own spirit or to healing the spiritual agitation of the three siblings; the Syriac allows both readings.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the victor' (ܐܢܫܘܬܢ) is ambiguous: it may refer to Christ, to humanity, or to a specific figure like Lazarus; the reading taken here follows the allegorical context where Christ is the victor who overcomes death.","The phrase 'he healed the tremor of the spirit that he was offering in him' is syntactically unclear; the reading taken is that Christ healed the spiritual agitation of the three siblings through his love."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܠܘܼܩܒܲܠ ܡܵܘܬܵܐ ܘܥܵܘܠܵܐ ܛܪܘܼܢܵܐ ܙܲܝܸܢ ܢܲܦ̣ܫܹܗ\nܘܲܫ̣ܕܵܐ ܓܹܐܪܹ̈ܐ ܬܪܹܝܢ ܥܲܠ ܢܝܼܫܵܐ ܘܲܚ̣ܢܵܐ ܣܲܓܿܝܼ. :ܚܛܝܼܬܼܵܐ ܘܡܵܘܬܿܐ ܗ̄ܘ̤ܵܘ ܡܲܪܝܼܪܝܼܢ ܥܲܠ ܟܲܐܢܘܼܬܹܗ\nܘܛܲܢ ܘܐܸܬܼܥܲܙܲܙ ܘܟܒܫ ܐܢܘܢ ܟܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ܀ :ܢܝܼܫܵܐ ܬܪܨ ܠܹܗ ܕܢܸܚܢܐ ܠܘܼܩܕܼܵܡ ܠܘܼܩܒܲܠ ܥܵܘ̣ܠܵܐ\nܘܫܲܕܐ ܘܡܲܚܵܝܗܝ ܒܝܲܕܼ ܫܘܼܒܼܩܵܢܵܐ ܕܥܵܘ̣ܠܵܗ̇ ܕܡܲܪܝܲܡ. ܒܥܵܘ̣ܠܵܐ ܩܲܫܝܵܐ ܒܩܝܗܝ ܗܘ̣ܵܐ ܠܙܲܝܢܵܐ ܕܝܗܒܼ ܠܹܗ ܪܘܼܚܵܐ. ܘܐܸܟܢ ܐܲܚܝܼܪ ܒܵܬܼܪ ܡܵܘܬܵܐ ܘܦܲܟܼܪܗ ܘܲܫ̣ܕܵܝܗܝ܀ :ܛܲܟܼܣܵܐ ܪܲܒܿܐ ܢܛ̣ܪ ܒܲܩܪܵܒܼܵܐ ܕܥܲܡ ܡܪ̈ܚܹܐ\n:ܕܲܠܩܲܕܼܡܵܝܹ̈ܐ ܩܛܠ̣ [ܚܣܝܼܪ] ܕܲܓܼܙܪ ܕܝܼܢܵܐ\nܘܫܲܦܝܼܪ ܠܘܼܩܵܕܼܵܡ ܫ̣ܪܵܐ ܒܹܗ ܓܹܐܪܹ̈ܐ ܕܲܙܕܝܼܩܘܼܬܼܵܐ܀ ܚܛܝܼܬܼܵܐ ܒܟܪܬ̤̣ ܘܛܥܸܢܲܬ̤ ܦܹܐܪܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ\nܘܕܲܚ̣ܙܵܐ ܡܵܘܬܼܵܐ ܪܵܓܼ ܘܐܸܬܼܝܲܥܲܢ ܠܡܸܒܼܠܲܥ ܐܢܫ̈ܐ. :ܒܡܪܝܲܡ ܚܒܬ̤ ܚܛܝܼܬܼܵܐ ܠܘܼܩܕܼܵܡ ܘܲܢܬܲܪܘ ܛܲܪ̈ܦܹܝܗ̇\nܘܲܒܼܠܥܵܙܵܪ ܒ̣ܠܥ ܐܵܦܡܘܬܿܐ ܓܹܐܪܐ ܩܲܫܝܵܐ܀ :ܒܲܬܼܪܹܝܢ ܐܲܚܲܝ̈ܢ ܝܼܠܸܦܘ ܚܲܝܠܹܗ ܡܵܘܬܿܐ ܘܒܼܝܼܫܵܐ\nܘܲܬܼܘܲܪܘ ܣܲܓܿܝܼ ܕܡ̇ܢܲܐ [ܗ̄ܝ̣] ܗܵܕܹܐ ܚܕܬܐ ܕܗܘ̤ܵܬܼ. :ܚܕܬܿܐ ܚܲܫܒܿܘܼܗ̇ ܕܡܲܠܝܲܬܼ ܥܵܘ̣ܠܵܐ ܬܸܣܢܹܐ ܠܥܵܘ̣ܠܵܐ\nܘܡܝܼܬܼܵܐ ܕܲܩܒܼܝܼܪ ܢܦܲܢܹܐ ܠܚܲܝܹ̈ܐ ܕܠܵܐ ܒܲܠܝܵܕܼܵܐ܀ :ܒܥܵܘ̣ܠܵܐ ܡܥܕܝܢ ܓܸܢܣܵܐ ܕܐܢܵܫܵܐ ܠܡܸܬܼܗܦܟܼܘ\nܘܒܐܡܪܚܐ ܕܡܘܬܐ ܪܕܐ ܟܝܢܗܘܢ ܚܲܕ ܒܵܬܼܵܪ ܚܲܕܼ\n:ܒܗܵܢܵܐ ܥܝܵܕܼܵܐ ܚܵܪ ܗ̄ܘ̣ܵܐ ܡܵܘܬܐ ܐܲܪܝܵܐ ܪܗܝܼܒܼܵܐ\nܘܦܲܬܼܚܹܗ ܠܦܘܼܡܹܗ ܘܒܲܠܥܹܗ ܠܪܚܡܹܗ ܕܡܲܚܹܐ ܡܝܼܬܹ̈ܿܐ܀ :ܛܲܥܢܹܗ ܘܲܢܚܸܬܼ ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ ܕܢܸܣܬܲܝܒܲܪ ܒܹܗ\nܘܠܵܐ ܝܕܥ̈ ܗ̄ܘ̣ܵܐ ܕܩܲܠܝܼܠܵܝܼܬ ܡܬܼܝܸܒ ܡܹܐܟܼܘܠܬܹܗ.","english":"Against death and evil the just one sharpened his soul and shot two arrows at the living and the dead abundantly. Sin and death were embittering his victory, and he was troubled, strengthened, and subdued, though unwillingly. The living one prepared his fear before evil, and cast and revived him by the forgiveness of the evil of Mary. By harsh evil he was a snare for the just one, who gave him spirit, and he ate, bound after death, and his corpse cast him away. The great order he kept in the battle against the rebels: he killed the first ones, [lacuna] of the covenant of the living, and beautifully before the beginning he loosed in him the arrows of righteousness. Sin was ashamed and bore the fruits of righteousness, and when death saw, he fled and hastened to swallow men. Through Mary, sin descended before and its leaves withered, and through Lazarus it swallowed the harsh arrow of death. After both, death and the evil one learned his power, and many were broken, for this new thing that happened was new. The thought of the one who filled evil with evil, and the dead who was buried, he returns to life without decay. Through evil, the body of man is quickly changed to be turned, and by the chariot of death he drives their lives one after another. In this custom, death was a fierce lion, and he opened his mouth and swallowed the beloved of the one who revives the dead. He deceived him and descended to the depth of Sheol, where he was imprisoned, and he did not know that his food would soon return.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܝܸܥ","severity":"info","text":"The verb ܙܲܝܸܥ (zayyaʿ) means 'sharpened' or 'whetted', here used metaphorically of the just one preparing his soul for combat against death and evil.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ","severity":"info","text":"The phrase 'depth of Sheol' (ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܿܠ) echoes Old Testament imagery of the underworld (e.g., Isa 14:9, Ps 6:6), here applied to Lazarus's descent and return.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܝܲܡ","severity":"info","text":"Mary (ܡܲܪܝܲܡ) is identified as the sinful woman who anoints Jesus (Luke 7:36-50), conflated in Syriac tradition with Mary Magdalene; her 'forgiveness of evil' (ܫܘܼܒܼܩܵܢܵܐ ܕܥܵܘ̣ܠܵܗ̇) refers to her repentance.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܬܼܪܹܝܢ ܐܲܚܲܝ̈ܢ","severity":"info","text":"The phrase 'after both' (ܒܲܬܼܪܹܝܢ ܐܲܚܲܝ̈ܢ) marks a structural pivot: the narrative moves from the paired figures of Mary and Lazarus to a general reflection on death's defeat.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܛܠ̣ [ܚܣܝܼܪ]","severity":"caution","text":"The text has a lacuna after ܩܛܠ̣ (qṭal, 'he killed'), indicated by [ܚܣܝܼܪ] (ḥasīr, 'missing'). The sense is incomplete; the following phrase 'of the covenant of the living' (ܕܲܓܼܙܪ ܕܝܼܢܵܐ) may refer to martyrs or ascetics.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܕܬܿܐ","severity":"info","text":"The term 'new' (ܚܕܬܿܐ) is repeated to emphasize the unprecedented nature of Lazarus's resurrection, a theme central to Narsai's homiletic reception of the miracle as a sign of eschatological renewal.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܩܛܠ̣ leaves the object of 'he killed' uncertain; the reading assumes a reference to the 'first ones' of the covenant, but the text is corrupt.","The phrase 'forgiveness of the evil of Mary' (ܫܘܼܒܼܩܵܢܵܐ ܕܥܵܘ̣ܠܵܗ̇ ܕܡܲܪܝܲܡ) could be interpreted as Mary's forgiveness of evil or the forgiveness of Mary's evil; the translation takes it as the latter, consistent with her repentance."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":":ܒܲܕܼܡܘܼܬ ܢܸܨܵܐ ܣܵܥ̣ܐ ܥܲܠ ܝܘ̈ܢܹܐ ܬܲܡܝܼܡ̈ܬܐ\nܘܐܲܝܟ ܦܪܘܓܼܐ ܚܲܛܦܹܗ ܠܲܐܚܵܐ ܡ̣ܢ ܐܚ̈ܘܵܬܹܗ܀ :ܢܵܗܸ̇ܡ ܘܒܲܪ̈ܝ ܪܥܘܡܐܝܼܬܼ ܝܘ̈ܢܹܐ ܕܫܲܝܢܵܐ\nܥܲܠ ܦܪܘܓܼܐ ܡܠܝܼܠܵܐ ܕܲܗܘ̤ܵܐ ܐܘܼܟܼܠܵܐ ܠܡܵܘܬܵܐ. :ܐܸܒܼܠܵܐ ܪܲܒܿܐ ܠܒܸܫܝ̈ ܢܲܟܼܦܬܼ̈ܐ ܥܲܠ ܐܲܚܘܗܹܝܢ\nܕܦܲܠܓܹܗ ܡܵܘܬܐ ܠܥܘܡܪܐ ܟܢܝܼܫܵܐ ܕܥܸܢܝܵܢ ܐܲܚܹ̈ܐ܀ :ܫܲܕܲܪ ܘܲܓܼܠܝ̈ ܐ̄ܪܵܙ ܟܘܼܪܗܵܢܹܗ ܥܲܕܼܠܵܐ ܢܸܥܢܲܕܼ\nܠܪܚܡܵܐ ܛܵܒ̣ܵܐ ܕܐܲܚܸܒܼ ܐܸܢܹܝܢ ܡܸܛܠ ܚܘܼܒܹܿܗ. :ܗܵܐ ܠܲܡ ܡܵܪܲܢ ܫܠ݂ܲܚ ܨܝܕܼ ܡܵܪܲܢ ܬܡܝܡ̈ܬܐ\nܟܪܝܼܗ ܗ̄ܘ̣ ܪܚܡܟ ܘܩܪܝܼܒܼ ܕܢܡܘܬܼ [ܬܵܐ] ܦܪܘܿܩ ܚܲܝܵܘ̈ܗܝ܀ :ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܘܚܘܼܒܵܐ ܫܲܕܲܪ ܕܲܢܦܝܣܘܢܝ̈ܗܝ\nܐܲܝܟ ܕܠܪܚܡܐ ܕܫܪܝܼܪ ܚܘܼܒܹܿܗ ܨܝܕ ܚܒܲܝܼܒܼܵܘ̈ܗܝ. :ܐܵܦ ܗܘ̤ ܒܢܝܼܫܵܐ ܕܪ̈ܥܝܢܝܗܝ ܚܪ ܟܲܕܼ ܐܡ̇ܪ\nܕܗܵܢ ܟܘܼܪܗܵܢܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܡܘܬܐ ܗ̄ܘ̣ ܐܸܠܵܐܕܫܘܼܩܹܚܵܐ܀ :ܫܘܼܒܼܚܵܐ ܩ̣ܪܝܗܝ ܗ̄ܘ̣ܵܐ ܠܡܵܘܬܵܐ ܕܪܚܡܗ ܒܥܝܼܕܼܘܬܐ\n:ܕܡܵܐ ܕܲܡܩܝܼܡ ܠܹܗ ܥܬܼܝܼܕܼ ܕܲܢܫܲܒܲܚ ܟܠܢܵܫ ܠܲܫܡܹܗ\n:ܫܡ̣ܥ ܪܵܚܹ̇ܡ ܟܠ ܕܲܟܼܪܝܼܗ̇ ܪܚܡܗ [ܘ]ܥܬܼܝܼܕܼ ܕܲܡܢܘܼܬܼ\nܘܠܵܐ ܐܸܣܬܲܪܗܲܒܼ ܕܢܹܐܙܲܠ ܢܸܚܙܹܝܘܗܝ ܥܲܕܼܠܵܐ ܢܸܥܢܲܕܼ܀ :ܦܓܼܕܹܗ ܠܚܘܼܒܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܒܡܲܓܲܪܲܬܼ ܪܘܼܚܵܐ\nܘܠܵܐ ܐܲܦܸܣ ܠܹܗ ܕܢܸܪܗܲܛ ܒܥܓܠ ܠܘܵܬܼ ܚܘܼܠܡܵܢܵܐ. :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܣܥ݂ܲܪ ܚܲܟܿܝܼܡܵܐ ܡܚܲܟܸܿܡ ܐ̄ܢܵܫ̈ܐ\nܘܐܲܝܟ ܝܵܕܘܥܵܐ ܕܲܥܬܼܝܼܪ̈ܬܼܵܐ ܓܠ̣ܵܐ ܥܲܠ ܚܲܝܠܹܗ܀ :ܝܵܕܥ̇ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܩܸܐܪ̱ܣܵܐ ܥܵܒܸ̇ܕܼ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܡܲܦܢܹܐ ܡܸܢܹܗ ܫܒܼܝܼܬܼܵܐ ܕܕܒܪ ܡ̣ܢ ܐܢܫܘܬܼܐ. :ܡܦܣ ܗ̄ܘ̣ܵܐ ܕܙܵܟܹ̇ܐ ܘܲܡܫܲܦܸܠ ܠܹܗ ܠܡܵܘܬܵܐ ܛܪܘܼܢܵܐ\nܥܲܠ ܗܵܝ̇ ܟܲܬܲܪ ܡ̣ܢ ܕܲܠܡܹܐܙܲܠ ܩܲܠܝܼܠܵܐܝܼܬܼ܀","english":"Like a just man, he sharpened his soul against death and evil, and like a hunter he shot two arrows at the living and the dead abundantly. Sin and death were embittering his victory, and he was troubled, strengthened, and subdued, though unwillingly. In the likeness of a physician, he hastened over the perfect wounds, and like a hunter, he snatched his brother from his sisters. He stood and cast the darts of his mind upon the hunter, the eloquent one who was devouring death. A great mourning he put on over the pains of his brother, because death had divided the wretched dwelling of the brotherhood of the living. He sent and revealed the secrets of his sickness to the good friend who loved him because of his love. Behold, our Lord sent to our Lord, the perfect one: \"Your beloved is sick and near death; come, save his life.\" With faith and love he sent his messengers, as to a friend whose love is true, to his beloved. Even the evil one, in his thoughts, said that this sickness was not of death but of recovery. He had summoned death to his friend in custom, that which he raises up is destined to be praised by all for his name. The lover of all heard his friend's love and was destined to die, and he did not hasten to go and see him immediately. He commanded the love of his pleasantness in the drawing of breath, and he did not allow him to run quickly to health. Wisely, the wise one acted, making men wise, and like a knower of hidden things, he revealed his power. For he knew that the cross would work with the righteous one and take from him the captivity that had been taken from humanity. He was confident that he would conquer and humble death, the arrogant one, over this, rather than by going quickly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܘܓܼܐ","severity":"info","text":"The Syriac term ܦܪܘܓܼܐ (pārōgā) means 'hunter' or 'pursuer'; here it is applied to death as an active agent, a common personification in Syriac poetry.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܸܐܪ̱ܣܵܐ","severity":"info","text":"The word ܩܸܐܪ̱ܣܵܐ (qērsā) means 'cross' and likely alludes to the victory of the cross over death, echoing Pauline and early Syriac soteriology.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܟܿܝܼܡܵܐ","severity":"info","text":"The epithet 'wise one' (ܚܲܟܿܝܼܡܵܐ) for Christ reflects the Syriac tradition of Christ as the divine pedagogue, a theme prominent in Narsai's homilies.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general conflict between the just one and death to a specific narrative of Lazarus's sickness and the sending of messengers to Christ, marking a transition in the homily.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܘܚܘܼܒܵܐ","severity":"info","text":"The pairing of 'faith and love' (ܒܗܲܝܡܵܢܘܼܬܼܵܐ ܘܚܘܼܒܵܐ) as the basis for sending messengers parallels similar dyads in Syriac liturgical and ascetic literature, e.g., in Ephrem.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܦܝܣܘܢܝ̈ܗܝ","severity":"caution","text":"The reading ܕܲܢܦܝܣܘܢܝ̈ܗܝ (dap̄īsōṯayhī) is uncertain; it may be a scribal error or a rare form. The translation 'messengers' is conjectural.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the just one' and 'the evil one' is ambiguous; they may represent Christ and Satan, or generic figures in a moral allegory.","The phrase 'our Lord sent to our Lord' (ܗܵܐ ܠܲܡ ܡܵܪܲܢ ܫܠ݂ܲܚ ܨܝܕܼ ܡܵܪܲܥ) is ambiguous: it could refer to a human messenger sent to Christ, or to a divine communication."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":":ܠܵܐ ܦܲܐܝܵܐ ܗܘ̤ܵܬܼ ܕܢܹܐܙܲܠ ܢܲܩܪܸܒ̣ ܥܲܡ ܟܘܼܪܗܵܢܵܐ\nܕܠܵܘ ܡܸܕܹܡ ܗ̄ܘ̣ܵܬܼ ܗܵܕܹܐ ܠܚܲܝܠܵܐ ܕܓܲܢ̄ܒܵܪܘܼܬܹܗ. :ܠܵܐ ܥܵܕܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܕܲܕܼܠܵܐ ܥܸܠܬܐ ܢܸܬܼܟܲܬܲܫ ܗ̄ܘ̣ܵܐ\nܕܕܲܠܡܵܐ ܢܸܣܒܲܪ ܡܵܘܬܐ ܝܲܥܢܵܐ ܕܥܸܠ̈ܠܹܐ ܡܓܲܪܸܓܼ܀ :ܠܵܐ ܙܕܵܩ ܗ̄ܘ̣ܵܐ ܕܟܲܕܼ ܫܲܒܵܝܵܐ ܠܵܐ ܢܦ̣ܩ ܘܲܫܒ̣ܵܐ\nܢܦܘܩ ܘܢܟܠܝܘܗܝ ܘܠܵܐ ܢܸܬܲܠ ܠܹܗ ܐܲܬܼܪܵܐ ܠܡܸܥܲܠ. :ܗܵܟܲܢ ܦܐܸܐ ܗ̄ܘ̣ܵܐ ܠܪܲܒܿܘܼܬܼ ܚܲܝܠܵܐ ܕܲܡܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܘܡܵܐ ܕܒܵܠܲܥ ܠܹܗ ܡܵܘܬܵܐ ܝܲܥܢܵܐ ܢܲܥܕܝܼܘܗܝ ܡܸܢܹܗ܀ :ܗܵܟܲܢ ܙܵܕܸܩ ܠܩܪܲܒܼܬܵܢܵܐ ܡܵܐ ܕܡܸܬܟܲܬܲܫ\nܕܲܒܵܓܲܘ ܚܸܣܢܹ̈ܐ ܕܲܒܼܥܸܠܕܲܪܵܐ ܢܩܪܒ ܥܡܗ. :ܗܵܟܲܢ ܫܦܝܼܪ ܠܐܓܼܘܢܣܛܐ ܪܘܼܚܢܵܝܵܐ\nܕܒܐܣܛܕܝܘܢ ܢܚܵܘܹܐ ܕܲܪܵܐ ܠܥܹܝܢ ܚܙ̈ܝܐ܀ :ܗܵܕܐ ܪܲܒܿܐ ܕܟܲܕܼ ܒܡܕܼܝܼܢ̄ܬܹܗ ܫܪܹܐ ܚܲܣܝܼܢܹܗ\nܢܥܘܠ ܫܸܒܼܝܵܐ ܢܥܕܐ ܡܸܢ̣ܗ ܫܒܼܝܼܬܐ ܕܫ̣ܒܐ. :ܗܕܐ ܫܦܝܵܐ ܠܬܗܪܐ ܪܲܒܿܐ ܘܲܠܩܘܠܲܣܵܐ\nܕܡ̣ܢ ܓܵܘ ܒܲܝܬܹܿܗ ܕܡܘܬܐ ܢܒܘܙ ܒܸܙܬܵܐ ܕܐܢܫܐ܀ :ܒܗܕܐ ܬܸܢܘܲܝ ܦܫ̣ ܡܚܐ ܟܠ ܐܲܝܟܵܐ ܕܐܝܼܬܼܘܗܝ\nܥܕܲܡܵܐ ܕܒܼܠܥܹܗ ܡܵܘܬܐ ܠܪܚܡܹܐ ܘܣܬܪܗ ܒܢܸܩܥܘ̈ܗܝ. ܪܲܟܸܿܒ ܡܸ̈ܠܹܐ ܩܕܼܡ ܬܠܡܕܘ̈ܗܝ ܐܲܝܟ ܠܵܐ ܝܵܕܲܥ̇:\nܕܢܘܕܲܥ ܐܢܘܢ ܕܛܵܒܼ ܝܵܕܲܥ̇ ܠܵܗ̇ ܠܗܵܝ̇ ܕܥܬܼܝܼܕܐ܀ :ܬܵܘ ܠܲܡ ܢܹܐܙܲܠ ܠܲܐܪܥܵܐ ܕܲܝܗܘܼܕܼ ܠܗ̄ܘܢ ܐܵܡܲܪ ܗ̄ܘ̣ܵܐ\nܘܐܲܟܼܪܝܼܘ ܣܲܓܿܝ ܕܕܲܡ ܡܲܢܲܥ ܠܹܗ ܙܲܒܼܢܵܐ ܕܚܲܫܵܐ. :ܗܵܐ ܝܗܘܼܕܼܵܝܹ̈ܐ ܪܓܼܝܼܓܼܝܼܢ ܣܲܓܿܝܼ ܕܲܢܡܝܼܬܼܘܼܢܵܟ\nܠܡ̇ܢ ܒܥ̇ܐ ܐܲܢ̄ܬܿ ܕܬܹܐܙܲܠ ܢܸܦܣܘܿܩ ܣܲܒܼܪܵܐ ܕܚܲܝܼ̈ܢ܀ :ܗܘ̤ ܐܵܙ̇ܠ ܗ̄ܘ̣ܵܐ ܕܢܲܥܕܹܐ ܡܝܼܬܼܵܐ ܡ̣ܢ ܦܘܼܩ ܡܵܘܬܿܐ\nܘܗܸܢܘܿܢ ܪܵܢܹܝ̇ܢ ܕܕܲܡ ܒ̇ܠܥ ܠܹܗ ܐܲܝܟ ܕܲܠܟܼܠܢܵܫ.","english":"It was not fitting for him to go and do battle with disease, for it was nothing to the power of his heroism. It was not possible for him to lower himself to contend with a cause, lest death think that the causes of the ailments were equal. It was not right that, when the victor had not gone forth and left, he should go forth and stand against him and not give him a place to enter. Thus he seemed to the greatness of the power that he was contending with, and what death swallowed, he would snatch from it. Thus it is fitting for a combatant, when he contends, to fight within the wounds of the enemy. Thus it is good for a spiritual athlete to show his skill in the stadium to the spectators. This is great: when in his city he loosed his saint, and the wicked captive passed over from him the captivity of the seven. This is fitting for the great wonder and the glory, that from within the house of death he plundered the spoil of men. By this sign he struck all wherever he was, until death swallowed the mercies and hid them in his depths. He mounted words before his disciples as if he did not know, though he knew that he knew well that which was future. \"Come, let us go to the land of Judah,\" he was saying, and many of them were eager that the sacrifice of pain should lead him. \"Behold, the Jews are very eager that your resurrection should be for what you seek, that you should go and cut off the hope of the living.\" He was going to snatch the dead from the mouth of death, and they were rejoicing that he had swallowed him like everyone else.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܓܘܢܣܛܐ ܪܘܚܢܝܐ","severity":"info","text":"The phrase 'spiritual athlete' (ܐܓܘܢܣܛܐ ܪܘܚܢܝܐ) draws on the Greek ἀγωνιστής, a common ascetic trope in Syriac literature, likening Christ's contest with death to an athletic performance in a stadium.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܵܘ ܠܲܡ ܢܹܐܙܲܠ ܠܲܐܪܥܵܐ ܕܲܝܗܘܼܕܼ","severity":"info","text":"The invitation 'Come, let us go to the land of Judah' echoes Christ's journey to Bethany in John 11:7–8, where he raises Lazarus. Narsai dramatizes the disciples' reluctance and the Jews' eagerness.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܒܝܬܐ ܕܫܒܐ","severity":"info","text":"The 'captivity of the seven' likely refers to the seven days of Lazarus's death before resurrection, a typological number in Syriac exegesis, symbolizing the Sabbath rest and Christ's victory over death's temporal hold.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܟܲܢ ... ܗܵܟܲܢ ... ܗܵܟܲܢ","severity":"info","text":"The triple repetition of 'Thus' (ܗܵܟܲܢ) structures a rhetorical climax, comparing Christ to a combatant, an athlete, and a wonder-worker, reinforcing the theme of divine power over death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡ ܒ̇ܠܥ ܠܹܗ ܐܲܝܟ ܕܲܠܟܼܠܢܵܫ","severity":"caution","text":"The final clause 'he had swallowed him like everyone else' is ambiguous: it may refer to the Jews' mistaken belief that death has consumed Christ, or to death's general triumph over humanity. The Syriac allows both readings.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the captivity of the seven' (ܫܒܝܬܐ ܕܫܒܐ) could refer to the seven days of Lazarus's death or to a symbolic number of sins or demons; the text does not specify.","The final clause 'he had swallowed him like everyone else' is ambiguous between the Jews' perspective and a general statement about death."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܗܘ̤ ܡܛܲܝܸܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܥܒܸܿܕܼ ܩܸܐܪܣܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܗܲܢ̣ܘܿܢ ܣܒܼܪܝܼܢ ܕܡܚܝܒܼܝܼܢ ܠܹܗ ܡܚܝܼ̈ܠܲܝ ܚܲܝܠܵܐ܀ :ܘܲܕܼܠܵܐ ܝܼܠܸܦܘ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܪܲܟܸܿܒܼ ܥܸܠܬܐ ܕܲܓܼܠܝܵܐ ܩܲܠܝܼܠ ܡ̣ܢ ܕܩܕܼܵܡܝܗ̇. :ܫܟܸܒܼ ܠܗ ܪܚܡܢ ܐܡ̇ܪ ܗ̄ܘ̣ܵܐ ܠܗܘܢ ܥܲܠ ܠܥܙܪ\nܬܵܘ ܠܲܡ ܢܹܐܙܲܠ ܥܥܝܼܪ ܕܲܡܟܿܘܼܬܹܗ ܘܢܩܪܝܘܗܝ ܘܢܩܘܡ܀ :ܐܸܢܗ̤ܘ ܕܲܕܼܡܸܟ ܐܡ̣ܪܘ ܫܲܒܼܪܹ̈ܐ ܠܘܵܬܼ ܝܵܕܼܘܿܥܵܐ\nܥܬܼܝܼܕܼ ܗ̄ܘ̣ ܕܲܢܩܘܼܡ ܐܲܝܟ ܡܵܐ ܕܬܒ̇ܥ ܛܟܼܣܐ ܕܫܸܢܬܐ. :ܗܘ̤ ܥܲܠ ܫܸܢܬܐ ܕܡܵܘܬܼܵܐ ܐܡ݂ܲܪ ܕܩܲܫܝܵܐ ܣܲܓܿܝܼ\nܘܗܢ̣ܘܿܢ ܐܸܡ݂ܲܪܘ ܕܗܵܝ̇ ܕܲܥܝܵܕܼܵܐ ܕܡܸܟ ܐܲܝܟ ܟܠܢܵܫ܀ :ܚ̣ܙܐ ܕܠܵܐ ܢܕܝܢ ܡ̣ܢ ܕܡܟܿܘܬܐ ܕܠܵܐ ܝܼܕܲܥܬܐ\nܘܐܲܥܝܼܪ ܐܸܢܘܿܢ ܒܝܲܕܼ ܒܲܪܬܼ ܩܵܠܵܐ ܕܡܝܼܬܼ ܠܵܥܵܙܲܪ. :ܡܝܼܬܼ ܠܥܙܪ ܘܛܵܒܼ ܚ̇ܕܐ ܐ̄ܢܵܐ ܕܠܵܐ ܗܘܹ̇ܝܬܼ ܬܲܡ̇ܢ\nܕܲܒܼܝܲܕܼ ܡܵܘܬܹܗ ܬܩܢܘܢ ܚܝܠܐ ܕܗܲܝܡܵܢܘܼܬܼܐ܀ :ܠܵܐ ܗܹܘ̇ܝܬܼ ܬܡ̇ܢ ܫܡ̣ܥ ܡܸܨܪܝܐ ܡܢ̣ܘ ܕܠܵܐ ܗܘ̤ܵܐ\nܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܕܡܠܹܝܢ ܡܸܢܹܗ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ. :ܐܝܟܲܢ ܢܲܫܲܪ ܕܲܡܥܹܝܢ ܡܸܢܹܗ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ\nܕܗܵܐ ܒܒܹܝܬܼ ܥܢܝܵܐ ܠܵܐ ܐܝܬܘܗܝ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܡܵܐ ܕܐܸܡ݂ܲܪ܀ :ܠܵܐ ܡܨܹܐ ܒܸܣܪܵܐ ܩܢܹܐ ܪܘܼܟܵܒܼܵܐ ܕܢܸܗܘܹܐ ܒܟܼܠ ܕܘܼܟ\nܕܗܵܐ ܠܵܐ ܡܨܝܐ ܕܒܸܣܪܢܝܐ ܒܟܼܠ ܕܘܼܟ ܢܸܗܘܹܐ. :ܘܐܸܢ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܘܲܒܼܒܹܝܬܼ ܥܢܝܐ\nܗܵܐ ܐܸܫܬܲܪܪܲܬ̤ ܕܠܵܘ ܦܲܓܼܪܵܐ ܗ̄ܘ̣ܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ܀ :ܘܐܸܢ ܠܲܝܬܿ ܦܲܓܼܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܘܡܸܣܬܲܝܟܵܢܵܐ\nܠܡ̇ܢ ܐܸܬܼܐܲܡܪܲܬ̤ ܗܵܝ̇ ܕܚܵܕܹܐ ܐ̄ܢܵܐ ܕܠܵܐ ܗܘܹ̇ܝܬܼ ܬܲܡ̇ܢ.","english":"He was making ready to do battle with the disease, and the sick one thought that the powers of the mighty one were overcome by him. And the power of his greatness was not learned mysteriously; he mounted the cause of the deceiver, lightly, more than before. He lay down, the friend said to him concerning Lazarus: \"Come, let us go and wake him from his sleep, and call him and he will rise.\" If he who slept, the children said to the acquaintance, was destined to rise as the order of the year requires. He upon the order of death said it was very harsh, and they said that this one who was accustomed to sleep like everyone else. He saw that it was not known from the sleep of ignorance, and he woke him by means of the daughter of the voice that died for Lazarus. Lazarus died, and a certain feast was not completed, because by his death the power of faith was established. The Egyptian did not hear the limit from him who was not, the word of the Father from whom heaven and earth are filled. How can the height and depth be measured from him, since in the house of the blind he was not as was said? The flesh could not stand against the rider who would be everywhere, for behold, the flesh cannot be everywhere. And if he were where he is, and in the house of the blind, behold, it was established that it was not the body that was visible. And if there is no visible and perceptible body, why was it said that a feast was not completed?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (barṯ qālā) is a Syriac idiom for 'echo' or 'reverberation', here personified as the agent that wakes Lazarus. It may also evoke the divine voice or command.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus","severity":"info","text":"The passage alludes to the raising of Lazarus (John 11:1–44). The reference to 'the order of the year' and 'the order of death' reflects Narsai's typological reading of the resurrection as a cosmic event.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Egyptian","severity":"info","text":"The 'Egyptian' likely refers to an opponent of Narsai's Christology, possibly a Miaphysite or a figure associated with Alexandrian theology. The term appears in anti-heretical contexts in Narsai's works.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a metaphorical battle with disease to a direct narrative of Lazarus's death and resurrection, then to a theological argument about the body's visibility and the nature of Christ.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"feast","severity":"caution","text":"The 'feast' (ʿedā) that was not completed is ambiguous: it may refer to a liturgical celebration interrupted by Lazarus's death, or metaphorically to the joy of salvation. The Syriac allows both readings.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' is not specified; it may be a generic polemical label. The 'feast' could be literal or metaphorical. The phrase 'daughter of the voice' is ambiguous between echo and divine command."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܫܠܝܼ ܡܪܲܚܵܐ ܠܵܘ ܥܸܕܵܢ̇ܐ ܗ̄ܘ̣ ܕܢܹܐܡܲܪ ܥܲܡܵܟ\nܠܵܐ ܬܵܥܵܘܲܟ ܠܲܢ ܡ̣ܢ ܡܲܪܕܝܼܒܼܵܐ ܫܦܝܼܬܼܵܐ ܕܐܘܼܪܚܲܢ܀ :ܦܲܓܼܪܵܢܵܝܵܐ ܗ̄ܘ̣ ܕܐܸܡ݂ܲܪ ܕܠܲܝܬܵܘܗܝ ܐܲܝܟܵܐ ܕܠܲܝܬܵܘܗܝ\nܘܗܵܟܲܢ ܐܝܼܬܹܝܗ̇ ܕܟܼܠ ܕܲܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣ ܠܲܝܬܵܘܗܝ ܒܟܼܠ ܕܘܼܟ. :ܐܝܼܬܼܝܵܐ ܒܟܼܠ ܕܘܼܟ ܐܝܼܬܼܵܘܗܝ ܒܟܼܠܕܘܼܟ ܘܲܕܼܠܵܐ ܫܘܼܠܵܡ\nܘܠܵܐ ܪܲܚܝܼܩ ܗ̄ܘ̣ܵܐ ܟܝܵܢܵܐ ܕܫܘܼܒܼܚܹܗ ܡ̣ܢ ܒܹܝܬܼ ܥܢܝܐ܀ :ܬܪܹܝܢ ܝܵܘ̈ܡܵܬܼܵܐ ܩܵܘܝܼ ܬܲܡ̇ܢ ܟܲܕܼ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ\nܕܲܒܼܬܼܘܼܗܵܝܹܗ ܢܸܣܥܹܐ ܡܵܘܬܐ ܥܲܠ ܚܲܒܿܝܼܒܹܗ. :ܐܲܪܒܿܥܵܐ ܝܵܘܡܝܼ̈ܢ ܝܲܗ̣ܒܼ ܠܹܗ ܐܲܬܼܪܵܐ ܕܢܸܚܕܹܐ ܒܐܘܼܟܼܠܹܗ\nܘܟܸܢ ܐܲܙܝܼܥܹܗ ܒܩܵܠܵܐ ܚܲܕܬܵܐ ܕܚܝܲܬܼ ܡܝܼ̈ܬܹܐ܀ :ܡܲܢܲܥ ܘܲܡܛ̣ܵܐ ܢܸܫܪܐ ܡܫܝܼܚܵܐ ܠܘܵܬܼ ܒܹܝܬܼ ܥܵܢܝܵܐ\nܘܲܫܡ݂ܲܥܝ̈ ܝܵܘ̈ܢܹܐ ܬܡܝܡ̈ܬܐ ܘܲܢܦ݂ܩܲܝ̈ ܠܐܘܼܪܥܹܗ. :ܡܲܪܬܵܐ ܠܘܼܩܕܼܵܡ ܗ̤ܝ ܒܲܠܚܘܿܕܼܝܗ̇ ܢܲܦܩܲܬ̤ ܠܐܘܼܪܥܹܗ\nܘܟܲܕܼ ܦܲܓܼܥܲܬ̤ ܒܹܗ ܒܟܼܬ̤ ܘܐܵܘܕܥܬܗ ܡܵܘܬܐ ܕܐܲܚܘܼܗ̇܀ :ܐܸܠܘ ܬܢܵܢ ܗܘܝ̣ܬ ܐܸܡܪܲܬ̤ ܨܐܕܵܘܗܝ ܪܵܥܘܡܵܐܝܼܬܼ\nܠܵܐ ܣܥ̇ܐ ܗ̄ܘ̣ܵܐ ܡܵܘܬܿܐ ܝܲܥܢܵܐ ܘܲܡܚܲܒܸܿܠ ܠܐܵܚܝ. ܐܸܠܘ ܣܥܪܬܝܗܝ ܟܕܼ ܐܝܼܬܼܘܗܝ ܗ̄ܘ̣ܵܐ ܒܚܝ̈ܐ ܕܲܬܼܢܢ:\nܠܵܐ ܓܹܐܙ ܗ̄ܘ̣ܵܐ ܡܥܲܝܼܢ ܚܲܝܘܼܬܼܵܐ ܕܪܵܪܹܐ ܗ̄ܘ̣ܵܐ ܒܹܗ܀ :ܐܸܠܘ ܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܵܟ ܕܲܟܼܝܵܐ ܨܹܝܕܼ ܗܲܕܵ ܡܵܘ̈ܗܝ\nܡܸܬܼܗܲܦܟܵܐ ܗ̄ܘ̣ܵܬܼ ܡܸܪܲܬܼ ܒܵܟܘܬܐ ܒܪܹܚܝܹܗ ܕܦܲܓܼܪܵܟ. :ܐܸܠܘܼ ܚܙ̣ܝܬܝܗܝ ܟܕܼ ܚ̇ܙܐ ܗ̄ܘ̣ܵܐ ܢܘܗܪܐ ܕܙܲܒܼܢܵܐ\nܚܵܐܪ ܗ̄ܘ̣ܵܐ ܒܵܟ ܘܲܡܫܲܢܹܐ ܗ̄ܘ̣ܵܐ ܚܲܫܵܐ ܕܟܹܐ ܒܹܗ܀ :ܐܸܠܘ ܫܲܡܥܵܟ ܟܲܕܼ ܡܲܠܸܠ ܗܘ݂ܲܝܬ̇ ܐܲܝܟ ܕܡܥܕܬ\nܠܵܐ ܫܵܬܸ̇ܩ ܗ̄ܘ̣ܵܐ ܩܵܠ ܫܝܼܦܘܿܪܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ.","english":"The merciful one ceased, not the time of which he spoke with you: \"Do not seek me from the one who is the simple guide of the path.\" The bodily one of whom he said that he is not where he is not, and thus it is that everything that is made is not in every place. He is in every place, he is in every place, and without end, and the nature of his glory was not far from the house of the sick one. Two days he remained there, while he was, through his daughters, the death of his beloved was hastened. Four days he gave him space to rejoice in his food, and then he stirred him with a new voice of life from the dead. He arrived and reached, the Messiah, at the house of the sick one, and the perfect ears heard and went out to his way. Martha first, she alone went out to his way, and when she met him, she wept and informed him of the death of her brother. \"If I had been present,\" she said before him reproachfully, \"death would not have hastened to overcome and destroy my brother. If I had served him while he was alive with care, the life that was to dwell in him would not have passed away. If your pure body had approached this water of his, the inheritance of weeping would have been turned into joy at the scent of your body. If I had seen him when he saw the light of the sacrifice, he would have looked at you and been consoled for the pain that was in him. If your hearing, when I spoke as one who laments, the sound of the beautiful melody of the word of his mouth would not have been silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܲܚܵܐ","severity":"info","text":"The Syriac term ܡܪܲܚܵܐ (mraḥḥā) is rendered 'merciful one' in the English draft. It is a common epithet for Christ in Syriac poetry, emphasizing divine compassion.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 11:1-44","severity":"info","text":"The passage recounts the raising of Lazarus (John 11:1-44). Narsai poetically expands the biblical narrative, including Martha's reproach to Jesus, which is not in the canonical text.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Martha's reproach","severity":"info","text":"Martha's reproachful speech to Jesus is a homiletic invention by Narsai, typical of Syriac poetic expansions that dramatize biblical scenes for theological reflection.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conditional clauses","severity":"info","text":"The passage concludes with a series of conditional clauses ('If I had been present...'), a rhetorical device used to heighten emotional tension and underscore the uniqueness of Christ's power over death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܓܼܪܵܢܵܝܵܐ","severity":"info","text":"The Syriac ܦܲܓܼܪܵܢܵܝܵܐ (paggārāyā) means 'bodily one' or 'corporeal one,' likely referring to a human or earthly figure, possibly Lazarus, in contrast to the divine nature of Christ.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܬܼܘܼܗܵܝܹܗ","severity":"caution","text":"The Syriac phrase ܕܲܒܼܬܼܘܼܗܵܝܹܗ (dabtawhāyheh) is ambiguous; it may mean 'through his daughters' (as in the English draft) or 'through his servants.' The reading affects the agency in hastening death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bodily one' (ܦܲܓܼܪܵܢܵܝܵܐ) is unclear; it may refer to Lazarus or to a human figure contrasting with Christ.","The phrase 'through his daughters' (ܕܲܒܼܬܼܘܼܗܵܝܹܗ) could also be read as 'through his servants,' altering the narrative of how death was hastened."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܗܵܠܹܝܢ ܐܸܡܪܲܬ̤ ܝܵܘܢܵܐ ܫܒܲܪܬܵܐ ܒܠܵܐ ܝܼܕܲ ܥܬܼܵܐ\nܟܲܕܼ ܣܒܪܐ ܗ̄ܘ̣ܵܬܼ ܕܥܲܣܩܵܐ ܗ̄ܝ̣ ܡܸܢܹܗ ܕܢܩܝܡ ܠܲܐܚܘܼܗ̇܀ :ܐܸܢ ܐܸܢ ܠܲܡ ܬܗܲܝܡܢܝܼܢ ܐܸܡ̣ܪ ܨܹܐܕܹܗ̇ ܕܲܡܗܲܝܼܡܲܢܬܼܵܐ\nܥܬܼܝܼܕܬܿܝ ܕܬܸܚܙܹܝܢ ܫܘܼܒܼܚܵܐ ܪܲܒܵܐ ܕܲܟܼܣܹܐ ܒܡܸ̈ܠܲܝ. :ܐܹܝܢ ܐܸܡܪܲܬ̤ ܫܲܪܝܼܪܵܐ ܠܝܼ ܕܐܲܢ̄ܬܿܘܼ ܡܫܝܼܚܵܐ\nܘܲܒܼܪܵܐ ܐܝܼܬܲܝܟ ܕܗܵܘ̇ ܡܲܒܿܘܼܥܵܐ ܡܲܪܕܹܐ ܚܲܝܹ̈ܐ܀ :ܡܸܠܬܐ ܐܸܡܪܲܬ̤ ܐܲܝܟ ܪܸܥܝܵܢܵܐ ܢܵܡܘܲܣܝܵܐ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܫܪܵܪܵܐ ܕܲܦܐܹܐ ܠܲܫܡܵܐ ܐܲܠܵܗܵܝܵܐ. :ܡܹܐܡܲܪ ܐܸܡܪܲܬ̤ ܕܐܲܢ̄ܬܘܼ ܡܫܝܼܚܵܐ ܕܐܬܹ̇ܐ ܠܥܵܠܡܵܐ\nܠܵܘ ܟܲܕܼ ܦܪܫܵܐ ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܪܵܐ ܘܲܕܼ ܥܵܒܼܘܿܕܼܵܐ܀ :ܠܵܐ ܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܗܵܕܹܐ ܠܐܢܫ̈ܐ ܘܲܠܪ̈ܘܼܚܵܢܹܐ\nܥܕܲܡܵܐ ܕܚܲܘܝܵܗ̇ ܪܘܼܚܵܐ ܠܐܢܵܫܵܐ ܒܐܸܣܟܹܿܝܡ ܢܘܼܗܪܵܐ. :ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ ܩܵܪܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܪ̈ܵܚܡܲܝ ܚܘܼܒܹܿܗ\nܐܲܝܟ ܕܐܸܬܼܟܲܢܝܼܘ ܢܒܼܝܹ̈ܐ ܘܡܼ̈ܠܟܹܿܐ ܡܫܝܼܚܹ̈ܐ ܒܛܲܝܒܿܘܼ܀ :ܒܗܵܢ ܪܸܥܝܵܢܵܐ ܩܪܵܬܹܗ ܡܵܪܬܵܐ ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ\nܠܵܘ ܟܲܕܼ ܝܵܕܼܥܵܐ ܕܒܲܪ ܐܝܼܬܼܘܼܬܼܵܐ ܗ̄ܘ̣ ܘܒܲܪ ܐܢܵܫܘܼܬܼܵܐ ܗ̄ܘ̣. :ܗܵܠܹܝܢ ܐܸܡܪܲܬ̤ ܒܟܲܪܝܘܼܬܼ ܢܲܦ̣ܫܵܐ ܘܪܸܚܡܲܬܼ ܚܘܼܒܵܐ\nܘܥܸܠܲܬ̤ ܕܬܸܩܪܹܐ ܠܡܲܪܝܲ ܚܵܬܵܗ̇ ܕܪܒܢ ܐܸܬ̣ܵܐ܀ :ܫܸܡܥܲܬ̤ ܡܲܪܝܲܡ ܛܸܒܿܐ ܕܡܵܪܲܢ ܘܢܸܦܩܲܬ̤ ܠܐܘܼܪܥܹܗ\nܘܢܸܦܠܲܬ̤ ܣܸܓܼܕܲܬ̤ ܘܐܸܡܪܲܬ̤ ܐܵܦ ܗܝ̤ ܡܸ̈ܠܹܐ ܕܚܵܬܼܵܗ̇. :ܣܸܓܼܕܲܬ̤ ܚܘܼܒܵܐ ܦܸܪܥܲܬ̤ ܡܲܪܝܲܡ ܠܫܵܒܸ̇ܩ ܥܵܘ̣ܠܵܗ̇\nܕܪܵܒܵܐ ܗܘ̣ܵܬܼ ܠܵܗ̇ ܪܸܚܡܲܬܼ ܚܘܼܒܹܿܗ ܡ̣ܢ ܟܠ ܡܸܕܸܡ܀ :ܫܲܐܸܠ ܐܢܘܢ ܕܐܲܝܟܿܐ ܣܵܡܘܼܗܝ ܠܦܲܓܼܪܵܐ ܕܪܚܡܹܗ\nܠܐ ܗ̄ܘ̣ܵܐ ܕܢܹܐܠܲܦ ܐܸܠܵܐ ܕܢܵܘܕܲܥ ܕܝܵܕܲܥ̇ ܕܐܲܝܟܵܘ.","english":"These words spoke the good news, the bearer of glad tidings without guile,\nwhen she supposed that it was difficult for her to raise her brother from the dead.\nIf, if you do not believe, said the one who is the truth of faith,\nthe future one who will see the great glory hidden in the words.\nYes, she spoke truly to me: \"You are the Messiah\nand the Son, you are that fountain, the giver of life.\"\nThe word she spoke was according to the thought of the lawgiver,\nand it was not the truth that fits the divine name.\nThe saying she spoke: \"You are the Messiah who came into the world,\"\nnot when the distinction of death of the one who passes away and the one who is to come.\nThis was not revealed to men and to spirits\nuntil the spirit showed it to man in the form of light.\n\"Messiah and Son\" his lovers of his love used to call him,\nas was revealed by the prophets and anointed kings in goodness.\nWith this thought Martha called the Messiah and Son,\nnot knowing that he is of the essence of being and of humanity.\nThese words she spoke in grief of soul and affection of love,\nand the reason she called the Lord the brother of the one who rose from the dead.\nMary heard the good news of the Lord and went out to meet him,\nand fell down, worshipped, and spoke also the words of her sister.\nShe worshipped love, Mary paid homage to the forgiver of her sin,\nfor great was her affection of love for him beyond all things.\nAsk the men where they placed the body of their beloved,\nnot that he might learn but that he might show that he knows where it is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܒܲܪܬܵܐ","severity":"info","text":"The Syriac ܫܒܲܪܬܵܐ (šabbartā) means 'bearer of glad tidings' or 'evangelist,' here applied to Martha as the speaker of the 'good news' (ܗܵܠܹܝܢ ܐܸܡܪܲܬ̤ ܝܵܘܢܵܐ ܫܒܲܪܬܵܐ). The term is a Syriac calque on Greek εὐαγγελιστής, but Narsai uses it in a narrative, non-technical sense.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܢ̄ܬܿܘܼ ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ","severity":"info","text":"The phrase 'You are the Messiah and the Son' echoes the confession of faith in the New Testament, particularly Peter's declaration in Matthew 16:16 (Syriac Peshitta: ܐܢܬ ܗܘ ܡܫܝܚܐ ܒܪܗ ܕܐܠܗܐ). Narsai here attributes it to Martha, adapting the Gospel narrative.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܬܵܐ","severity":"info","text":"Narsai distinguishes between Martha and Mary, following the Syriac tradition (e.g., in the Diatessaron and later commentaries) that Martha first addresses Christ with a confession, while Mary later repeats it. This reflects a harmonization of John 11 with Luke 10:38-42.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܠܹܝܢ ܐܸܡܪܲܬ̤","severity":"info","text":"The repeated formula 'These words spoke' (ܗܵܠܹܝܢ ܐܸܡܪܲܬ̤) marks a structural division in the passage, introducing direct speech from Martha and then Mary. This rhetorical device is typical of Narsai's homiletic style, creating a dialogic frame.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܓܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ","severity":"caution","text":"The line 'This was not revealed to men and to spirits until the spirit showed it to man in the form of light' is ambiguous: 'spirit' (ܪܘܼܚܵܐ) may refer to the Holy Spirit or to a human soul. The Syriac syntax allows both, and Narsai's Christological context does not resolve it.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ","severity":"info","text":"The title 'Messiah and Son' (ܡܫܝܼܚܵܐ ܘܲܒܼܪܵܐ) is noted as used by 'prophets and anointed kings' (ܢܒܝܹ̈ܐ ܘܡܼ̈ܠܟܹܿܐ ܡܫܝܼܚܹ̈ܐ), reflecting a Syriac exegetical tradition that sees Christological titles prefigured in the Old Testament and in royal typology (e.g., in the Psalms or Isaiah).","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spirit' (ܪܘܼܚܵܐ) in the line about revelation is ambiguous: it could be the Holy Spirit or a human spirit/soul.","The phrase 'the one who passes away and the one who is to come' (ܕܥܲܒܼܪܵܐ ܘܲܕܼ ܥܵܒܼܘܿܕܼܵܐ) is syntactically unclear; it may refer to the distinction between mortal and divine natures in Christ, but the referent is not explicit."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܫܲܐܸܠ ܐܵܢܘܢ ܐܲܝܟ ܠܵܐ ܝܵܕܲܥ̇ ܕܢܵܘܕܲܥ ܐܸܢܘܿܢ\nܘܗܸܢܹܝܢ ܦܲܢܝܼ ܕܬܼܵܐ ܠܲܡ ܘܲܚܙܝܼ ܕܘܼܟܲܬܼ ܩܲܒܼܪܵܐ܀ :ܐܸܙܲܠ ܥܲܡܗܹܝܢ ܟܲܕܼ ܪܵܕܼܵܐ ܗ̄ܘ̣ܵܐ ܚܵܫܘܿܫܵܐܝܼܬܼ\nܘܥܲܡ ܗܲܠܟܼ̈ܬܹܗ ܡܸܫܬܿܦ̈ܥܵܢ ܗܲܘ̤̈ܝ ܕܡ̈ܥܹܐ ܕܥܲܝܢܵܘ̈ܗܝ. :ܚܲܫܵܐ ܘܒܸܟܼܝܵܐ ܫܵܚܸ̇ܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܥܲܠ ܚܲܒܿܝܼܒܵܘ̈ܗܝ\nܘܲܡܕܲܡܲܥ ܗ̄ܘ̣ܵܐ ܠܦܘܼܬܼ ܕܲܟܼܝܵܢܵܐ ܬܵܒܲܥ̇ ܗ̄ܘ̣ܵܐ ܠܹܗ܀ :ܟܝܵܢܵܐ ܒܥܘܼܩܣܹܗ ܬܵܒܲܥ̇ ܗ̄ܘ̣ܵܐ ܠܹܗ ܦܪܘܿܫܵܐܝܼܬܼ\nܘܲܡܗܲܠܟܼܵܐ ܗ̄ܘ̣ܵܬܼ ܡܸܪܲܬܼ ܚܲܫܹܗ ܒܲܫܒܼܝܼܠ ܥܝܵܢܵܘ̈ܗܝ. :ܟܝܵܢܵܐ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܡܕܲܡܲܥ ܗ̄ܘ̣ܵܐ ܥܲܠ ܚܲܒܿܝܼܒܹܗ\nܥܲܠ ܕܐܸܬܼܥܲܗܲܕܼ ܕܠܲܐܝܟܿܐ ܫ̇ܪܸܟ ܟܝܵܢ ܡܼ̈ܠܵܠܹܐ܀ :ܒܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܚܵܪ̣ ܘܐܸܬܿܢܲܚ ܡܲܪܝܼܪܵܐܝܼܬܼ\n:ܕܲܡܚܲܒܸܿܠ ܠܹܗ ܡܵܘܬܐ ܠܫܘܼܦܪܹܗ ܘܗܵܘܹ̇ܐ ܡܸܕܼܪܵܐ\nܠܹܗ ܠܲܟܼܝܵܢܵܐ ܕܲܫܒ̣ܵܐ ܡܵܘܬܐ ܠܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܘ̤\nܘܲܟܼܝܵܢܵܐܝܼܬܼ ܚܲܫ̣ ܥܲܠ ܫܸܦܠܹܗ ܕܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ܀ :ܡܸܢܹܗ ܕܡܸܕܼܪܵܐ ܡܬܪܝ ܒܚܫ̈ܐ ܓܒܼܝܼܠ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܘ̤\nܘܥܲܡ ܪܘܼܟܵܒܹܗ ܡܙܝܼܥ ܗ̄ܘ̣ܵܐ ܣܲܡܵܐ ܕܡܵܝܘܿܬܲܘܬܼܵܐ. :ܡܸܢܹܗ ܕܛܘܼܗܡܵܐ ܡܘܠܸܕܼ ܟܹܐܒܹ̈ܐ ܪܕܵܐ ܝ̇ܘܼܒܵܠܹܗ\nܘܐܲܝܟ ܕܲܠܟܼܠܢܵܫ ܫܵܚܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܟܝܵܫܵܐ ܒܕܼܝܼܠܹܗ܀ :ܒܗܕܹܐ ܬܸܢܘܼܝ ܒܟ̣ܵܐ ܢܲܟܼܦܵܐܝܼܬܼ ܥܲܠ ܚܒܲܝܒܹܗ\nܕܢܹܐܠܲܦ ܟܠܢܵܫ ܕܕܡܘܼܬܼܵܐ ܗ̄ܘ̣ܵܐ ܕܥܒܕܐ ܕܒܼܟ̣ܐ. :ܘܟܼܕܼ ܛܵܒܼ ܚܲܫܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ ܫܵܚܹ̇ܩ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܒܛܲܟܼܣܵܐ ܕܲܡܲܥ ܘܲܟܼܢܝܼܟܼܵܐܝܼܬܼ ܚܲܫ̣ ܘܐܸܬܿܬܲܢܝܲܝ܀ :ܦܓܼܘ̈ܕܹܐ ܢܲܟܼܦܹ̈ܐ ܐܲܪܡܝܼ ܒܙܵܘܥܵܘ̈ܗܝ ܘܲܒܼܒܼܵܒܼ̈ܬܹܗ\nܘܗܘ̤ ܠܹܗ ܒܲܝܲܐ ܒܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܕܚܝܬܼ ܡܝܼ̈ܬܐ.","english":"He asked, as if he did not know that he knew, and she showed him the way to the tomb, and he went with her, while he was weeping bitterly, and along with her steps, the tears of his eyes were flowing. Grief and weeping consumed him over his beloved, and he shed tears as he followed her. Nature, in its distress, followed him distinctly, and the mistress of his grief walked in the path of his steps. For it was nature that wept over her beloved, because she remembered that she had not shared in the nature of words. The man wept bitterly and groaned grievously, that death destroys his beauty and he becomes a corpse. He also hated the nature that death had made evil, and naturally he grieved over the fall of the sons of his kind. From him who was twice formed in grief, he also was agitated with the poison of death. From him of the taste that begets pains, his stream flowed, and as if to everyone, he felt the nature in himself. With this, she wept bitterly over her beloved, teaching everyone that she was the image of the servant of weeping. And when the pain of bitterness consumed him, in the order of tears and naturally he grieved and was troubled. He cast bitter commands into his limbs and his gates, and he himself hoped in the good hope of the life of the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Mary's grief and the personified 'nature' mourning over Lazarus, with a shift from narrative to theological reflection on death and the hope of resurrection.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) means 'nature' and is used here to personify the natural order that mourns death, contrasting with the divine 'nature of words' (i.e., the Logos).","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the good hope of the life of the dead' echoes New Testament resurrection hope, particularly John 11:25-26, where Jesus declares 'I am the resurrection and the life.'","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily on Lazarus draws on Ephrem's typology of death as a poison and the tomb as a place of transformation, reflecting East Syriac liturgical and exegetical traditions.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the narrative of Mary leading Jesus to the tomb to a theological meditation on nature, grief, and the hope of resurrection, marking a structural pivot in the homily.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' who wept is ambiguous: it may refer to Jesus, but the context suggests a generic human figure or Adam typology.","The phrase 'from him who was twice formed in grief' is obscure; it may refer to Lazarus (formed in life and again in death) or to a Christological type."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܒܟܟܼܝܹܗ ܢܲܟܼܦܵܐ ܬܡܲܗܘ ܘܐܸܬܿܕܲܡܲܪܘ ܥܲܛ̈ܠܝ ܠܸܒܵܐ\nܘܠܵܐ ܐܸܬܼܒܲܝܢܘ ܒܐܝܼܕܵܐ ܕܣܵܥܲܪ ܚܲܟܿܝܼܡܵܐܝܼܬܼ܀ :ܠܵܐ ܠܲܡ ܡܨܹܐ ܗ̄ܘ̣ܵܐ ܗܵܢܵܐ ܕܢܚܸܡ ܡܝܼ̈ܬܹܐ ܐ̄ܚܪ̈ܢܹܐ\nܕܢܸܟܼܐܹܐ ܒܡܵܘܬܐ ܘܠܵܘ ܢܸܩܪܘܿܒܼ ܠܹܗ ܠܲܐܝܢܵܐ ܕܪܵܚܸ̇ܡ. :ܐܲܗܡܝܼ ܘܲܫܬܸܩ ܐܲܝܟ ܠܵܐ ܝܵܕܲܥ̇ ܐܲܝܕܵܐ ܕܡܲܠܸܠܘ\nܘܠܵܐ ܬܒܲܥ ܡܸܢܗܘܿܢ ܪܸܛܢܵܐ ܣܲܟܼܠܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ܀ :ܩܪܸܒܼ ܨܝܕܼ ܩܲܒܼܪܵܐ ܘܲܬܼܠ̣ܵܐ ܚܝܵܪܹܗ ܠܲܐܦܲܝ̈ ܪܵܘܡܵܐ\nܘܫܲܪܝܼ ܕܲܢܦܝܼܣ ܠܗܵܘ̇ ܕܲܟܼܣܹܐ ܒܹܗ ܕܢܸܓܼܠܹܐ ܚܲܝܠܹܗ. :ܐܵܦܲܝ ܠܲܡ ܫܡܲܥܬܲܢܝ ܘܬܼܘܼܒܼ ܝܵܕܥ̇ ܐ̄ܢܵܐ ܕܫܵܡ̇ܥ ܐܲܢ̄ܬܿܠܝܼ\nܓܠܝܼ ܒܝܼ ܚܲܝܠܵܟ ܕܢܸܕܲܥ ܟܠܢܵܫ ܕܒܲܪ ܡ̇ܢ ܐܝܼܬܲܝ܀ :ܠܵܘ ܕܐܸܫܬܿܒܼܗܲܪ ܫܐ̇ܠܬܼ ܚܲܝܠܹܗ ܕܐܲܩܝܼܡ ܡܚܵܬܐ\nܐܸܠܵܐ ܕܐܸܓܼܠܹܐ ܚܹܝܠ ܟܲܣܝܼܘܼܬܼܵܟ ܠܥܹܝܢ ܚܲܙ̈ܝܹܐ. :ܠܵܘ ܕܲܠܝܼܓܼ ܐ̄ܢܵܐ ܥܲܠ ܥܘܼܕܼܪܵܢܵܐ ܩܪܝܼܬܼܵܟ ܗܵܫܵܐ\nܐܸܠܵܐ ܕܐܓܼܠܹܐ ܕܲܒܼܚܹܝܠ ܚܲܝܠܵܟ ܡܸܬܼܢܨܚܢܵܐ܀ :ܡܲܢ̣ܘܼ ܕܲܒܼܕܵܐ ܥܲܠ ܠܥܵܙܲܪ ܛܠܡܝ̈ ܦܲܓܼܪܵܢ\nܘܡܲܢ̣ܘܼ ܕܨܲܠܝܼ ܘܲܫܐܸܠ ܚܲܝܠܵܐ ܡ̣ܢ ܥܵܒܼܕܼܵܐ. :ܘܡܲܢ̣ܘܼ ܕܕܲܡܲܥ ܪܵܥܘܿܡܵܐܝܼܬܼ ܥܲܠ ܚܒܼܝܼܒܹܗ\nܘܡܲܢ̣ܘܼ ܕܫܲܠܝܼ ܒܟܝܗ ܒܣܒܪܐ ܕܚܝܲܬܼ ܡܝܼܬܹ̈ܐ܀ :ܡܲܢ̣ܘܼ ܠܡܲܢ̣ܘܼ ܐܵܘܕܝܼ ܕܫܲܡܥܹܗ ܘܬܼܘܼܒܼ ܫܵܡܲܥ̇ ܠܹܗ\nܘܠܡ̇ܢ ܡ̣ܢ ܡ̇ܢ ܡܸܬܼܩܲܪܲܒܼ ܗܘܐ ܦܝܵܣܵܐ ܕܡܸܠ̈ܐ. :ܡܸܥܬܹܗ ܕܐܲܒܼܵܐ ܠܵܬ ܡܨܲܠܹܐ ܗ̄ܘ̣ܵܐ ܠܲܐܒ̣ܵܐ ܕܝܲܠܕܹܗ\nܕܲܫܘܹܐ ܗ̄ܘ̣ ܥܲܡܹܗ ܒܲܐܠܵܗܘܼܬܹܗ ܕܟܼܵܪܘܿܝ ܘܬܹܗ܀ :ܫܘܹܐ ܥܲܡ ܐܲܒܼܘܼܗܝ ܠܵܐ ܫܠ̇ܐ ܗܘ̣ܐ ܒܚܹܝܠ ܥܘܼܕܪܵܢܵܐ\nܘܠܵܐ ܫܢܹܐ ܪܸ̈ܓܼܫܹܐ ܠܵܐ ܡܕܲܡܲܥ ܗ̄ܘ̣ܵܐ ܕܡܥܹ̈ܐ ܕܚܲܫܹ̈ܐ.","english":"In his weeping, the rocks were astonished and marveled, and the hearts of the onlookers were hardened, and they were not moved by the hand of the wise physician. He was not able to do this, that he should see other dead ones, that they might be pure in death, and not approach him to the sign of the beloved. He was silent and quiet, as if he did not know what to say, and he did not pursue the foolish opinion of their thoughts. He approached the tomb and cast his gaze upon the face of the height, and began to knock at that which concealed within it the one who had revealed his power. The face of my hearer, and again I know that he who hears me, reveal to me your power, that it may know every man what I am. It was not that he doubted the power of the one who raised the dead, but that he might reveal the power of your hiddenness to the eye of the beholders. It was not that he was troubled about the help of your call now, but that he might reveal that by the power of your might it is accomplished. How long did he stand over Lazarus, the limbs of his body, and how long did he pray and ask for power from the doer? And how long did he weep bitterly over his beloved, and how long did he cease from weeping in the hope of the life of the dead? How long, how long, did he give ear to him, and again he heard him, and from what to what was the fitting of words approaching? The mind of the Father was not praying to the Father who begot him, that he might be equal with him in his divinity, the one who is called and he. He was equal with his Father, he did not cease in the power of help, and he did not feel the senses, he did not weep from the depths of sorrows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܟܟܼܝܹܗ","severity":"info","text":"The opening phrase 'In his weeping' sets the emotional tone for the scene, emphasizing Christ's grief as a deliberate display to the onlookers.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܟܿܝܼܡܵܐܝܼܬܼ","severity":"info","text":"The term 'wise physician' (ḥakkīmāʾīt) is a standard Christological epithet in Syriac tradition, aligning Christ with the healing role of the divine Logos.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼ̈ܬܹܐ ܐ̄ܚܪ̈ܢܹܐ","severity":"info","text":"The reference to 'other dead ones' alludes to the Gospel accounts of Christ raising the dead (e.g., John 11:38–44), contrasting Lazarus with unnamed others.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܩܲܒܼܪܵܐ","severity":"info","text":"The tomb (qabrā) is a central locus in the Lazarus narrative, symbolizing the boundary between death and resurrection, and is treated here as a stage for Christ's power.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܢ̣ܘܼ","severity":"info","text":"The repeated interrogative 'How long' (mattū) structures a series of rhetorical questions, emphasizing the duration of Christ's actions and the tension before the miracle.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܵܦܲܝ ܠܲܡ ܫܡܲܥܬܲܢܝ","severity":"caution","text":"The phrase 'The face of my hearer' is ambiguous; it may be a direct address to the audience or a textual corruption. The English draft interprets it as a break in narrative voice.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the face of my hearer' (ܐܵܦܲܝ ܠܲܡ ܫܡܲܥܬܲܢܝ) is unclear: it may be a rhetorical address to the congregation or a scribal insertion.","The phrase 'from what to what' (ܠܡ̇ܢ ܡ̣ܢ ܡ̇ܢ) is syntactically obscure, possibly indicating a progression in the dialogue or a textual gap."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܪܵܡ ܡ̣ܢ ܚܲܫܹ̈ܐ ܠܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܚܲܫܲܝ̈ ܐܢܫ̈ܐ\nܘܝܕܥ̇ ܟܠܵܐ ܠܵܐ ܘܟܒܲܐܸܠ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܵܘ ܩܲܒܼܪܵܐ܀ :ܒܲܪ ܐܵܕܼܵܡ ܗ̄ܘ̣ ܕܒܕܐ ܒܚܲܫܵܐ ܥܲܠ ܚܲܒܿܝܼܒܹܿܗ\nܘܗ̤ܘܝܘܼ ܕܕܲܡܲܥ ܥܲܠ ܚܘܼܒܵܠܵܐ ܕܲܟܼܢܵܘ̈ܬܹܗ. :ܕܡܘܼܬܼܵܐ ܗ̄ܘ̣ ܕܥܲܒܼܕܵܐ ܕܲܚ̣ܙܵܐ ܟܝܵܢܹܗ ܕܲܫܒܹܐ ܠܡܵܘܬܵܐ\nܘܲܒܼܥ̣ܵܐ ܘܐܲܦܝܼܣ ܕܢܲܣܸܩ ܚܲܝܵܘ̈ܗܝ ܡ̣ܢ ܐܲܒܕܵܢܵܐ܀ :ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܠܟܲܣܝܵܐ ܕܨܲܠܝܼ ܕܥܵܡ̇ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܕܢܦܢܐ ܠܹܗ ܢܲܦ̣ܫܵܐ ܕܐܢܫܐ ܡ̣ܢ ܦܘܼܡ ܘܥܵܘܬܐ. :ܟܲܣܝܵܐ ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܒܓܼ̇ܘ ܗܲܕܵܡܵܘ̈ܗܝ ܕܠܵܐ ܣܘܼܝܵܕܵܐ\nܘܲܒܼܚܝܹܠ ܚܲܝܠܹܗ ܩܥ̣ܵܐ ܒܹܗ ܒܡܵܘܬܐ ܘܲܪ ܥܸܠ ܡܸܢܹܗ܀ :ܒܚܹܝܠ ܥܘܼܕܼ ܪܵܢܹܗ ܛܲܢ ܘܐܸܬܼ ܥܲܙܲܙ ܥܲܠ ܡܪ̈ܚܐ\nܕܲܥܬܼܝܼܕܝܼܢ ܗ̄ܘ̣ܵܘ ܕܢܸܚܙܘܢ ܬܲܗܪܵܐ ܘܲܢܫܘܼܛܘܼܢܝܗܝ. :ܛܲܢ ܠܲܡ ܝܼܫܘ̈̇ܥ ܟܲܕܼ ܐܸܬܼܥܲܙܲܙ ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ\nܘܐܲܙܝܼܥ ܢܲܦ̣ܫܹܗ ܘܲܩܥ̣ܵܐ ܒܡܵܘܬܐ ܚܸܡܬܼܵܢܵܐܝܼܬܼ܀ :ܠܡ̇ܢ ܟܲܝ ܛܲܢ ܗ̄ܘ̣ܵܐ ܐܵܦ ܐܸܬܼܥܲܙܲܙ ܝܲܡܵܐ ܕܫܲܝܢܵܐ\nܘܥܲܠ ܡ̇ܢ ܐܲܫܡܲܥ ܩܵܠܵܐ ܪܵܡܵܐ ܡܠܹܐ ܢܝܼܚܘܼܬܼܵܐ. :ܥܲܠ ܝܗܘܕ̈ܝܹܐ ܛܠܡܲܝ̈ ܚܲܝܠܹܗ ܡܸܬܼܥܲܙܲܙ ܗ̄ܘ̣ܵܐ\nܕܐܲܩܝܼܡ ܡܝܼܬܼܵܐ ܕܲܣܪܝܼ ܒܩܲܒܼܪܵܐ ܘܠܵܐ ܡܸܬܼܟܲܚܕܼܝܼܢ܀ ܕܒܗܘܿܢ ܚܵܐܪ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܕܲܢܩܲܪܸܒܼ ܦܝܵܣܵܐ ܠܲܐܒܼܘܼܗܝ:\nܘܩܲܕܸܵܡ ܨܲܠܝܼ ܕܢܹܐܚܘܿܕܼ ܬܲܪܥܵܐ ܩܕܼܵܡ ܡܸܠܲܝ̈ܗܘܿܢ. :ܐܲܝܟ ܕܲܠܩܘܼܒܼܠܵܐ ܕܐܲܠܵܗ ܟܠܵܐ ܡܢ̇ܝܢ ܗܘ̣ܵܘ ܠܹܗ\nܥܲܠ ܗܵܝ̇ ܩܲܕܡ ܝܲܗܒܵܗ̇ ܠܲܐܒܼܘܼܗܝ ܠܗܵܝ̇ ܕܲܥܬܼܝܼܕܼܵܐ܀ ܚܲܟܿܝܡܵܐ ܣܵܓ̣ ܒܐܲܦܲܝ̈ܗܘܿܢ ܫܘܼܪܵܐ ܕܡܸ̈ܠܹܐ\nܘܠܵܐ ܝܗ̇ܒ̣ ܐܲܬܼܪܵܐ ܠܡܹܐܟܲܠ ܩܲܪܨܵܐ ܕܚܘܼܫܵܒܿܝ̈ܗܘܿܢ.","english":"He raised himself above pains, not feeling the pains of men, and he knew everything, yet was not troubled as to where the grave was. He was a son of Adam who grieved in pain over his beloved, and he was one who shed tears over the loss of his faculties. It was death that he saw, the nature of which is fitting for death, and he sought and persuaded that his life might be brought up from destruction. He was a man for the hidden one who dwelt in him, who prayed that he might snatch the soul of a man from the mouth of the serpent. The hidden one was hidden within his members without knowledge, and with the power of his strength he cried out against death and entered into it. With the power of his spirit, the physician became strong and was strengthened against the limbs that were destined to see the wonder and his salvation. The physician became strong when he was strengthened by the power of the spirit, and he stirred himself and cried out against death with wrath. For what reason, then, did the physician become strong, and the sea of the abyss was strengthened, and upon what did he raise a loud voice full of life? Against the Jews, the oppressors of his power, he was strengthened, that he might raise the dead who lay in the grave, and they would not be hidden. For in that hour he would watch before he offered reconciliation to his father, and before he prayed that he might take the gate before their words. As if against God, they all stood against him, concerning that which he first gave to his father for that which was destined. The wise one built a wall of words before their faces, and he gave no place for the slander of their thoughts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܲܣܝܵܐ ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܒܓܼ̇ܘ ܗܲܕܵܡܵܘ̈ܗܝ ܕܠܵܐ ܣܘܼܝܵܕܵܐ","severity":"info","text":"The phrase 'the hidden one was hidden within his members without knowledge' refers to the divine presence (the 'hidden one') within Christ's human body, a theme of Narsai's Christology emphasizing the union of divine and human natures without confusion.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܢ","severity":"info","text":"The term 'ṭabībā' (physician) is a Christological title in Syriac tradition, applied to Christ as the healer of souls and bodies. Here it underscores Christ's role as the spiritual physician who overcomes death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܣܪܝܼ ܒܩܲܒܼܪܵܐ","severity":"info","text":"The reference to the dead one 'who lay in the grave' alludes to the Gospel narrative of Lazarus (John 11:1-44), where Christ raises Lazarus from the tomb. Narsai expands this into a cosmic struggle against death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗܘܕ̈ܝܹܐ ܛܠܡܲܝ̈ ܚܲܝܠܹܗ","severity":"info","text":"The phrase 'Jews, the oppressors of his power' reflects a polemical stance common in Syriac Christian literature, where Jewish opponents are portrayed as adversaries of Christ's miracles. This may also echo contemporary anti-Jewish rhetoric in Narsai's context.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡ̇ܢ ܟܲܝ ܛܲܢ ܗ̄ܘ̣ܵܐ ܐܵܦ ܐܸܬܼܥܲܙܲܙ ܝܲܡܵܐ ܕܫܲܝܢܵܐ","severity":"info","text":"The rhetorical question 'For what reason, then, did the physician become strong, and the sea of the abyss was strengthened?' marks a structural pivot, moving from Christ's internal struggle to his public confrontation with the Jews, heightening dramatic tension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܚܝܹܠ ܚܲܝܠܹܗ ܩܥ̣ܵܐ ܒܹܗ ܒܡܵܘܬܐ ܘܲܪ ܥܸܠ ܡܸܢܹܗ","severity":"caution","text":"The phrase 'with the power of his strength he cried out against death and entered into it' is ambiguous: it may mean Christ entered into death (i.e., the tomb) or into the realm of death. The translation 'entered into it' is adopted, but the Syriac could also imply 'entered into him' (death personified).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'entered into it' (ܘܲܪ ܥܸܠ ܡܸܢܹܗ) could refer to entering death as a state or into the personified Death; the reading as 'into it' is followed.","The identity of 'the hidden one' (ܟܲܣܝܵܐ) is ambiguous: it could be the divine Logos or a more abstract divine presence; the Christological reading is taken."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܒܝܲܕܼ ܬܵܘܕܝܬܹܗ ܚܵܘܝܼ ܕܲܫܘܹܐ ܥܲܡ ܢܵܣܘܿܒܹܗ\nܘܒܣܘܥܪ̈ܢܐ ܐܲܠܸܦ ܕܲܡܨܹܐ ܗ̄ܘ̣ ܒܚܹܝܠ ܟܠܡܸܕܹܡ܀ :ܐܲܪܝܼܡ ܩܵܠܹܗ [...]ܩ̣ܪܵܐ ܠܡܝܼܬܼܵܐ ܐܲܝܟ ܕܲܠܝܲܚܵܐ\nܕܢܸܫܡܲܥ ܟܠܢܵܫ ܕܒܦܘܩܕܵܢܹܗ ܢܚ̇ܐ ܘܩ̇ܐܡ. :ܩܵܠܵܐ ܓܲܠܝܵܐ ܐܲܫܘܲܥܥ ܒܐܲܪܥܵܐ ܐܲܪܥܵܢܵܝܵܐ\nܘܙܵܥ̣ ܘܐܸܬܼܒܲܠܗܝܼ ܡܵܘܬܐ ܝܲܥܢܵܐ ܡ̣ܢ ܒܲܪܬܼ ܩܵܠܹܗ܀ :ܠܥܙܪ ܠܲܡ ܩܥ̣ܵܐ ܓܲܢ̄ܒܵܪܐ ܒܐܸܕܼܢܲܝ̈ ܡܵܘܬܐ\nܘܐܲܚܕܹܗ ܓܘܼܢܚܵܐ ܕܡܲܢ̣ܘ ܗܵܢܵܐ ܕܩ̇ܪܐ ܠܡܝܼܬܼܵܐ. :ܫܡ̣ܥ ܩܵܠ ܐ̄ܢܵܫܵܐ ܕܩܵܪܹܐ ܠܡܝܼܬܼܵܐ ܐܲܝܟ ܕܲܠܚܲܝܵܐ\nܘܫܲܪܝܼ ܡܚܝܲܒܸܿܠ ܐܲܝܟ ܝܠܕܬܵܐ ܒܥܕܢ ܝܠܕܗ̇܀ :ܩܵܠܵܐ ܚܲܕܬܵܐ ܫܡ̣ܥ ܫܲܒܵܝܵܐ ܡ̣ܢ ܒܲܪ ܫܸܒܼܝܵܐ\n:ܘܲܩ̣ܥܵܐ ܘܐܲܝܠܸܠ ܕܡܵܢܵܐ ܗ̄ܝ̣ ܚܕܬܵܐ ܗܵܕܹܐ ܕܲܗܘ̤ܵܬ̣\n:ܚܲܕܼܬܵܐ ܓܕܲܫܬܢܝ ܐܸܡ̣ܲܪ ܡܵܘܬܐ ܗܘ̤ ܠܹܗ ܓܘܼܫܡܵܐ\nܐ̄ܢܵܫܵܐ ܕܩܵܥܹ̇ܐ ܘܲܡܙܝܼܥ ܒܲܫܝܘܿܠ ܚܹܝܠ ܓܢ̄ܒܵܪܘܬܝ܀ :ܡ̇ܢ ܐܲܢ̄ܬܿ ܓܲܒܼܪܵܐ ܐܸܡ̣ܪ ܡܵܘܬܐ ܠܩܵܠܵܐ ܕܲܩܪ̣ܵܝܗܝ\nܘܡ̇ܢ ܐܲܢ̄ܬܿ ܕܩܵܥ̇ܝܹܬ̇ ܒܲܬܼܟܼܝܼܠܘܼܬܼܵܐ ܕܬܼܵܐ ܦܘܩ ܡܝܹܬܼܵܐ. :ܡ̇ܢ ܐܲܢ̄ܬܿ ܕܡܩܠܝܬ̇ ܥܲܠ ܓܲܢ̄ܒܵܪܘܼܬܼܝ ܩܵܢܝܼܬܲ ܚܲܝܠܵܐ\nܘܲܒܼܥܝܬ̇ ܕܬܲܥܕܐ ܫܒܼܝܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܡ̣ܢ ܒܹܝܬܼ ܐܝܕܲܝ̈܀ :ܡ̇ܢ ܐܲܢ̄ܬܿ ܕܒܥܝܬ̇ ܕܬܸܫܪܹܐ ܛܲܟܼܣܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܬܸܦܬܲܚ ܬܲܪܥܵܐ ܕܐܲܚܕܹܗ ܐܵܕܼܵܡ ܒܐܲܦܝ̈ ܟܠܢܵܫ. :ܕܡ̇ܝܬ̇ ܗ̄ܘ̣ ܠܝܼ ܕܠܵܘ ܡ̣ܢ ܐܢܵܫܵܐ ܐܲܢ̄ܬܿ ܠܒܼܝܼܫܲܝ̈ ܚܲܫܹ̈ܐ\nܘܐܲܝܟ ܢܘܼܟܼܪܵܝܐ ܐܲܢ̄ܬܿ ܠܲܐܚܝܵܢܘܼܬܵܐ ܐܕܡܵܝܘܿܬܼܘܼܬܼܵܐ܀ :ܠܵܐ ܟܲܝ ܫܡܝܼܥ ܠܵܟ ܬܲܫܥܝܼܬܼ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ\nܕܗܵܐ ܡ̣ܢ ܕܲܗܘ̤ܵܘ ܬܚܹܝܬܼ ܫܘܼܥܥܒܵܪܼܵܐ ܕܡ̇ܪܘܼܬܝ ܣܝܼܡܝܼܢ.","english":"Through his thanksgiving he showed that he was equal to his sufferer,  \nand by his actions he taught that he was able in the power of everything. He raised his voice [...] he called to the dead as to the living,  \nso that every man might hear that at his command he lived and rose. A clear voice resounded in the earth of the earthborn,  \nand death trembled and was confounded, taking flight from the daughter of his voice. To Lazarus the hero called in the regions of death,  \nand he seized the cavern that held the one whom he called to the dead. The voice of a man calling to the dead as to the living was heard,  \nand he began to move like a woman in the throes of childbirth. A new voice heard by the captor from the son of the captive,  \nand he cried out and lamented: \"What is this new thing that has happened?  \nA new event has befallen me,\" said Death, \"is it a body?  \nA man who cries out and shakes the power of my heroism in Sheol.\"  \n\"Who are you?\" said Death to the voice that called him,  \n\"and who are you that cries out in the confidence that the dead will come forth? Who are you that has trampled on my heroism, breaking my power,  \nand you seek to remove the captivity of man from between my hands? Who are you that seeks to dissolve the order of mortality  \nand to open the door that Adam shut in the face of every man? You are not from man, for you are clothed in sufferings,  \nand like a stranger you come to the renewal of the nature of Adam. I have not heard the story of a man from humanity  \nthat from the time they were under the yoke of my dominion they have been placed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܘܬܐ","severity":"info","text":"The Syriac noun ܡܵܘܬܐ (mawtā) is the common word for 'death' but is here personified as a speaking character, a standard figure in Syriac dialogue poems.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܫܘܹܐ ܥܲܡ ܢܵܣܘܿܒܹܗ","severity":"info","text":"The phrase 'equal to his sufferer' may echo Christ's compassion toward the grieving sisters (John 11:19–20), though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܫܲܒܵܝܵܐ","severity":"info","text":"The term ܫܲܒܵܝܵܐ (šabbāyā) means 'captor' and is used here for Death, reflecting a common Syriac trope of Death as a jailer of souls.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̇ܢ ܐܲܢ̄ܬܿ","severity":"info","text":"The repeated interrogative 'Who are you?' (ܡ̇ܢ ܐܲܢ̄ܬܿ) marks a rhetorical exchange between Death and Christ, typical of Syriac dispute poems (drāšā).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܝܠܕܬܵܐ ܒܥܕܢ ܝܠܕܗ̇","severity":"info","text":"The simile of Death moving 'like a woman in childbirth' parallels Ephrem's Hymns on the Nativity, where birth imagery signifies resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܪܝܼܡ ܩܵܠܹܗ [...]ܩ̣ܪܵܐ","severity":"caution","text":"The Syriac text has a lacuna after 'He raised his voice' (ܐܲܪܝܼܡ ܩܵܠܹܗ), indicated by ellipsis in the edition; the missing words likely described Christ's command.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the daughter of his voice' (ܒܲܪܬܼ ܩܵܠܹܗ) is ambiguous; it may refer to the echo or to a personified command.","The phrase 'the son of the captive' (ܒܲܪ ܫܸܒܼܝܵܐ) could denote humanity collectively or Lazarus specifically."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":":ܠܵܐ ܟܲܝ ܫܲܐܠܬ̇ ܕܒܐܲܝܕܵܐ ܥܸܠܬܼܵܐ ܗܘ̤ܵܘ ܡܵܝܘ̈ܬܹܐ\nܣܡܲܢ̣ܘܼ ܠܡܲܢ̣ܘܼ ܙܲܒܸܿܢ ܐܸܢܘܿܢ ܕܢܸܗܘܘܿܢ ܥܲܒܼܪ̈ܐ܀ :ܘܐܸܢ ܠܵܐ ܝܵܕܥ̇ ܐܲܢ̄ܬܿ ܕܡܵܢܲܐ ܗ̄ܝ̣ ܥܸܠܬܼܵܐ ܕܥܲܒܼܕܘܼܬܼ ܓܸܢܣܵܟ\nܫܡ̣ܥ ܡܸܢܝ ܘܝܼܠܲܦ ܕܐܲܝܟܲܢ ܕܓܸܕܼܫܲܬ̤ ܡ̣ܢ ܫܘܼܪܵܝܵ. :ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܐ ܚܵܒܼ ܐܲܒܼܟܼܘܿܢ ܒܡܸܠܘܹܗ ܕܒܼܝܼܫܵܐ\nܘܲܕܼ ܠܵܐ ܦܲܪܥܵܗ̇ ܐܲܫܠܹܡ ܠܲܒ̣ܢܵܘ̈ܗܝ ܚܠܵܦ ܚܵܘ̈ܒܵܬܹ̈ܗ܀ :ܐܵܟܸ̇ܠܩܲܪܨܵܐ ܐܲܫܠܡܟܼܘܿܢ ܠܝܼ ܐܲܝܟ ܡܸܫܟܵܢܵܐ\nܘܗܵܐ ܦܵܠܚ̇ܝܼܢ ܠܝܼ ܟܠܗܘܿܢ ܕܪܹ̈ܐ ܕܝܘܼܒ̈ܵܠܲܝܟܲܘܿܢ. :ܒܡܸܫܟܵܢܘܼܬܼܵܐ ܠܒܼܝܼܟ ܐ̄ܢܵܐ ܐ̄ܢܵܫܵܐ ܠܓܼܵܘ ܡ̣ܢ ܚܸܣܢܲܝ̈\nܘܐܸܢ ܠܵܐ ܦ̇ܪܥܝܼܢ ܫܛܪ ܚܘܒܝܼ̈ܟܿܘܢ ܠܵܐ ܡܸܬܼܦܲܠܛܝܼܢ܀ :ܐܸܢ ܡܸܫܟܵܢܵܐ ܕܓܢܸܣܵܟ ܒܵܥܝܬ̇ ܠܲܡܚܲܪܵܪܘ\nܦܪܘܿܥ ܚܵܘ̈ܒܲܬܼܗܘܿܢ ܘܐܟܢ ܢܣ̇ܒܼ ܐܢ̄ܬܿ ܗܕܘܚ̈ܗܘܢ. :ܠܵܐ ܡܸܬܼܦܲܪܥܵܐ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܿܐ ܕܣܟܼܥܪ̈ܵܢܲܝܗܘܿܢ\nܕܡܵܝܘܿܬܼܘܼܬܼܵܐ ܟܡܵܐ ܐܸܢ ܬܸܦܪܘܿܥ ܡܵܝܘܿܬܼܘܼܬܵܐ ܗ̄ܝ̣܀ :ܐܲܦܸܣ ܠܵܟ ܕܬܲܪܡܹܐ ܗܹܪܬܼܵܐ ܒܐܸܕܼܢܲܝ̈ ܡܝܼܬܹ̈ܐ\nܘܬܸܫܓ̇ܘܿܫ ܐܸܢܘܿܢ ܒܩܵܠܵܐ ܚܲܕܬܵܐ ܕܠܵܐ ܡܥܵܕܝܼܢ ܒܹܗ. :ܡ̇ܢ ܐܲܩܝܼܡܵܟ ܐܲܦܛܪܘܿܦܵܐ ܕܡܝܘܬܼܘܼܬܼܵܐ\nܕܵܗܵܐ ܒܐܝܼܕܲܝ̈ ܕܝܼܠܝܼ ܣܝܼܡ ܦܘܼܪܢܵܣܵܐ ܕܫܘܼܠܵܡ ܚܲܝܹ̈ܐ܀ :ܡܲܢ̣ܘܼ ܢܫܐ ܠܵܐ ܐܣܟܿܘܿ ܠܸܣܛܝܼܩܵܐ ܒܹܝܬܼ ܠܝܼ ܠܐ̄ܢܵܫܵܐ\nܕܗܵܐ ܐܸܢ ܨܵܒܹ̇ܝܢ ܘܐܸܢ ܠܵܐ ܨ̇ܒܹܝܢ ܠܝܼ ܡܸܫܬܲܡܥܝܼܢ. :ܠܵܐ ܝܵܗ̇ܒ̣ ܐ̄ܢܵܐ ܠܐܢܫ̈ܐ ܕܢܼܗܘܘܿܢ ܠܒܲܪ ܡ̣ܢ ܡ̣ܵܪܘܼܬܼܝ\nܥܕܲܡܵܐ ܕܦܪܵܥܝܼܢ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܐ ܕܣܘܼܥܪ̈ܢܲܝܗܘܿܢ܀ :ܐܸܢ ܗܘ̤ ܕܟܹܐܝܢ ܐܲܢ̄ܬ ܕܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܒܹܝܬܼ ܠܝܼ ܘܲܠܗܘܿܢ\nܘܲܒܼܩܝܼ ܘܲܚܙܝܼ ܕܚܠܦ ܚܘܼܒܹ̈ܐ ܚܒܼܝܼܫܝܼ̈ܢ ܨܹܐܕܲܝ.","english":"Not as if you asked by what cause the dead were placed to the dead; offer, go, that they might be passers-by. And if you do not know what the cause of the action of your body is, hear from me and learn that as it happened from the beginning. The debt of debts your father bound with his word, that of the evil one, and since he did not pay it, he delivered his limbs in place of his debts. The slanderer delivered you to me as a pledge, and behold, all the generations of your offspring serve me. With the pledge I took, I go, a man, into the midst from the ribs, and if they do not pay, the bond of your debts is not cancelled. If it is possible that the action of your body you wish to set free, pay its debts and then take its joys. The debt of debts of the usurers of their dead is not to be paid; how much, if death pays, it is death. Cease from casting a tumult among the dead and disturb them with a new voice that is not accustomed to them. Since I appointed you apostle of death, behold, in my hands is placed the decree of the end of life. Go, see, do not delay the stichos for me, for the man, that whether they wish or do not wish, they obey me. I do not give a man to men who are outside my dominion until they pay the debt of debts of their deeds. If you are the one who is just, judge justly between me and them, and weep and see that for the debts that are bound, they are pressed against you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܝܘ̈ܬܹܐ","severity":"info","text":"The term ܡܵܝܘ̈ܬܹܐ (māyōṯē) is the plural of ܡܵܝܘܼܬܵܐ, meaning 'dead ones' or 'corpses'. In this context, it refers to the dead whom Christ raises, but Death personified uses it to refer to those under its power.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܫܟܵܢܵܐ","severity":"info","text":"The word ܡܸܫܟܵܢܵܐ (meškāḵā) means 'pledge' or 'surety'. Here it is used repeatedly in a legal-economic metaphor: humanity is given as a pledge to Death, and only payment of debts can redeem it.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܐ","severity":"info","text":"The phrase ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܐ (ḥāwbaṯ ḥāwḇē) echoes the Syriac New Testament's language of sin as 'debt' (e.g., Romans 3:23). This aligns with Narsai's typological reading of Lazarus as a figure of humanity's bondage to sin and death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܲܦܛܪܘܿܦܵܐ","severity":"info","text":"The term ܐܲܦܛܪܘܿܦܵܐ (ʾap̄ṭrōp̄ā) is a Greek loanword (ἀπότροπος) meaning 'apostle' or 'one sent'. Death sarcastically calls itself the 'apostle of death', a personification common in Syriac homilies on the Harrowing of Hell.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dramatic monologue by Death, responding to Christ's command to release the dead. It uses legal and economic imagery (debt, pledge, bond) to argue that humanity is rightfully held, setting up the theological resolution of Christ's authority.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܟܼܥܪ̈ܵܢܲܝܗܘܿܢ","severity":"caution","text":"The word ܣܟܼܥܪ̈ܵܢܲܝܗܘܿܢ (sakʿrāṯayhōn) is obscure; it may be a variant of ܣܟܼܪ̈ܵܬܲܝܗܘܿܢ ('their usuries') or a corruption. The translation 'usurers' is conjectural, and the exact sense of the metaphor remains uncertain.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts: Death speaks in first person, but the addressee (Christ or humanity) is ambiguous in several clauses.","The phrase ܠܐ̄ܢܵܫܵܐ (l-ʾnāšā) could mean 'to the man' (Christ) or 'to mankind'.","The word ܣܟܼܥܪ̈ܵܢܲܝܗܘܿܢ is hapax and its derivation is uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܗܵܠܹܝܢ ܡܲܠܸܠ ܡܵܘܬܐ ܝܲܥܢܵܐ ܟܲܕܼ ܠܵܐ ܡܲܠܸܠ\nܕܠܵܐ ܗܘ̤ ܡܲܠܸܠ ܐܸܠܵܐ ܢܝܼܫܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ܀ :ܢܝܼܫܵܐ ܣܵܡܹ̇ܬܼ ܡ̣ܢ ܦܲܪܨܘܿܦܵܐ ܕܡܵܝܘܿܬܼܬܼܵܐ\nܕܥܸܠܲܬܼ ܥܵܘ̣ܠܵܐ ܥܒܕܬܢܝ ܥܒܕ̈ܐ ܠܒܼܝܼܫܵܐ ܘܡܵܘܬܼܵܐ. :ܗܲܒܼܠܝܼ ܕܢܣܒܬܿ ܐ̣ܡܲܪ ܡܵܪܲܢ ܠܦܘܼܬܼ ܕܐܸܬܼܡܲܠܲܠ\nܗܲܒܼܠܝܼ ܐ̄ܢܵܫ̈ܐ ܘܐ̄ܢܵܐ ܦܵܪ̈ܥ ܐ̄ܢܵܐ ܫܛܪ ܚܵܘܒܲܝ̈ܗܘܿܢ܀ :ܗܲܒ̣ ܡܸܫܟܵܢܵܐ ܕܐܲܓܼܠܸܠ ܨܐܕܲܝܟ ܛܪܘܢܐ ܚܒܪܟ\nܘܐ̄ܢܵܐ ܦܪܥ ܐ̄ܢܵܐ ܚܘܒܲܬܼ ܚ̣ܘܒ̈ܐ ܕܲܚܬܼܝܪ ܐܲܢ̄ܬܿ ܒܹܗ. :ܟܲܕܼܘܼ ܦܠܚܬ̇ ܒܹܗ ܒܢܲܚܬܿܐ ܕܦܓܪܢ ܚܲܪܡܵܢܵܐܝܼܬܼ\nܘܐܲܝܟ ܬܲܫܘܝܼܬܼܵܐ ܥܒ̣ܕܬ̇ ܗܲܕܵܡܲܝ̈ܢ ܬܚܹܝܬܼ ܚܲܪ ܡܘܼܬܼܵܟ܀ :ܗܵܠܹܝܢ ܦܲܢܝܼ ܐܕܼܵܡ ܕܲܬܼܪܝܼܢ ܠܘܩܒܲܠ ܡܵܘܬܼܵܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܒܩܵܐܵܐ ܐܠܵܐ ܒܫܸܬܼܩܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ. :ܬܵܐ ܠܒܲܪ ܐܸܡ݂ܲܪ ܐܢܵܫܵܐ ܠܐܢܵܫܵܐ ܠܘܵܬܼ ܗܵܘ̇ ܕܲܩܪ̣ܵܝܗܝ\nܬܵܐ ܦܘܩ ܘܲܗ̤ܝ ܣܵܗܕܵܐ ܠܡܸ̈ܠܲܝ ܨܹܝܕܼ ܡܝܘ̈ܬܐ܀ :ܬܵܐ ܡܵܝܘܿܬܼܵܐ ܕܒܲܠܥܹܗ ܡ̇ܘܬܐ ܐܲܝܟ ܕܲܠܟܼܠܢܵܫ\nܚܵܘܵܐ ܠܐܢܵܫܵܐ ܪܲܗܒܼܘܢ ܚܲܝܹ̈ܐ ܕܡܸܫܬܵܘܕܹܐ ܐ̄ܢܵܐ. :ܬܵܐ ܥܲܢܝܼܕܼܵܐ ܕܠܘܝܘܗܝ ܩ̈ܠܐ ܕܲܦܣ݂ܲܩ ܣܲܒܼܪܵܐ\nܐܲܪܡܵܐ ܐܝܼܕܼܵܐ ܒܚܲܝܲܬܼ ܡܝܼܬܹ̈ܐ ܕܡܸܬܼܟܲܪܙܵܐ ܒܝܼ܀ :ܬܵܐ ܦܘܿܩ ܐܲܟܼܪܸܙ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܠܲܒܼܢܲܝܢ̈ܵܫܵܐ\nܘܲܠܒܸܿܒ̣ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܬܼܪܲܗܒܼܘܼܢ ܡ̣ܢ ܩܵܠ ܡܵܘܬܼܵܐ. :ܫܡ̣ܥ ܡܵܝܘܿܬܼܵܐ ܩܵܠ ܚܵܫܘܿܫܵܐ ܕܕܼܵܡ̇ܐ ܠܕܼܝܠܹܗ\nܘܢ̣ܕܼ ܡ̣ܢ ܫܠܝܐ ܒܩܠܐ ܕܡܙܝܓܼ ܒܚܝܹܠ ܒܪܘܬܐ܀ :ܠܥܸܙܵܐ ܕܢܲܦ̣ܫܵܐ ܫܸܡܥܲܬ̤ ܢܲܦ̣ܫܵܐ ܕܲܠܥܸܙ ܥܲܡܵܗ̇\nܘܦܢܬ̤ ܥܠܬ̤ ܠܗܝܟܠ ܦܓܼܪܗ̇ ܕܬܗܠܸܠ ܒܹܗ. :ܢܩ݂ܲܒ ܨܒܼܝܵܢܹܗ ܒܟܸܢܵܪ ܝ̇ܬܹܗ ܐܲܝܟ ܕܲܒܩܕܼܡܵܐ\nܘܲܩܢ̣ܵܘ ܩ̈ܠܐ ܡܸܬܼܪ̈ܲܓܼܫܵܢܹܐ ܪܸ̈ܓܼܫܹܐ ܡܝܼ̈ܬܹܐ܀","english":"These words death speaks, though it does not speak,\nfor it is not it that speaks, but the sign of mortality. A sign you placed from the person of mortality,\nthat the cause of evil made its evil servants and death. \"Give me,\" said our Lord to the one who spoke,\n\"Give me the debts and I will pay, I will cancel the debt of their sins.\" \"Give the ability to roll away the stone from before your companion,\nand I will pay, I will cancel the debt of the bonds in which you are bound.\" When you worked with the instrument of the body in a hidden way,\nand as a structure you made its members subject to the law of your death. These words Adam spoke, who cried out against death,\nnot in a loud voice but in silence, mysteriously. \"Come out,\" said a man to a man, to the one who called him,\n\"Come out, go forth, and be a witness to my words before the dead.\" \"Come, mortal whom death has swallowed like everyone,\nshow to man the fear of life, that a man might confess.\" \"Come, the one who is accustomed, whose voice has cut off hope,\ncast a hand upon the life of the dead, which is proclaimed through me.\" \"Come, go forth, proclaim the good news to the evil-hearted,\nand to the heart of men, that they might not be frightened by the voice of death.\" The mortal heard the voice of the feeler that resembles its own,\nand it rose from stillness at the voice that mingled with the power of the covenant. The cry of the soul you heard, the soul that cries out with her,\nand she entered, went into the temple of her body to dwell in it. It followed its will in the tomb of its life as before,\nand voices were heard, feelings, the dead felt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܵܠܹܝܢ ܡܲܠܸܠ ܡܵܘܬܐ ܝܲܥܢܵܐ ܟܲܕܼ ܠܵܐ ܡܲܠܸܠ","severity":"info","text":"The paradox that death speaks without speaking is a rhetorical figure common in Narsai's homilies, emphasizing the symbolic rather than literal voice of mortality.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܝܘܿܬܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܡܵܝܘܿܬܼܘܼܬܼܵܐ (māyōtūtā) denotes 'mortality' or the state of being subject to death, distinct from ܡܵܘܬܼܵܐ (mawtā) 'death' itself.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܲܒܼܠܝܼ ܕܢܣܒܬܿ ܐ̣ܡܲܪ ܡܵܪܲܢ ܠܦܘܼܬܼ ܕܐܸܬܼܡܲܠܲܠ","severity":"info","text":"The phrase 'Give me the debts and I will pay' echoes Christ's words in the Gospels (e.g., Matthew 18:23–25) but is here adapted to a metaphorical discourse on sin and redemption.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܵܐ ܦܘܿܩ ܐܲܟܼܪܸܙ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܠܲܒܼܢܲܝܢ̈ܵܫܵܐ","severity":"info","text":"The call to 'proclaim the good news to the evil-hearted' reflects the Syriac Christian tradition of kerygma (ܟܵܪܘܙܘܼܬܵܐ), the public proclamation of the resurrection message, central to Narsai's liturgical context.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܠܹܝܢ ܦܲܢܝܼ ܐܕܼܵܡ ܕܲܬܼܪܝܼܢ ܠܘܩܒܲܠ ܡܵܘܬܼܵܐ","severity":"info","text":"The passage shifts from a third-person description of death's speech to a direct address by Adam, marking a structural transition from exposition to dramatic dialogue.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩܢ̣ܵܘ ܩ̈ܠܐ ܡܸܬܼܪ̈ܲܓܼܫܵܢܹܐ ܪܸ̈ܓܼܫܹܐ ܡܝܼ̈ܬܹܐ","severity":"caution","text":"The final clause 'voices were heard, feelings, the dead felt' is syntactically ambiguous: it may mean the dead experienced sensations or that the dead themselves produced sounds. The translation opts for the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who spoke' (ܕܐܸܬܼܡܲܠܲܠ) in the dialogue is not specified; it may refer to Death or to a human interlocutor.","The phrase 'the dead felt' (ܪܸ̈ܓܼܫܹܐ ܡܝܼ̈ܬܹܐ) is ambiguous: it could mean the dead experienced feelings or that the dead were the ones feeling, with no clear subject."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܐܹܝܘ ܬܸܕܡܘܪܼܝܬܐ ܕܲܒܠܥܙܪ ܡܬܼܟܪܙܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܨܵܬ̣ ܒܲܪܬܼ ܩܵܠܵܐ ܟܲܕܼ ܩܵܠܵܐ ܟܲܕܼ ܫܲܬܿܝܼܩܝܼܢ ܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ. :ܐܸܝܘ ܕܲܪܡܹܝܢ ܒܹܗ ܟܸܒܼ̈ܠܹܐ ܩܫܝ̈ܐ ܘܐܲܣܝܼܪ ܒܫܝܘܠ\nܕܬܲܒܲܪ ܐܸܢܘܿܢ ܕܠܵܐ ܕܠܵܐ ܒܐܝܼܕܼܵܝ̈ܐ ܐܢܵܫ̈ܝܬܼܵܐ܀ :ܐܹܝܘ ܕܲܚܒܼܝܼܫ ܗ̄ܘ̣ܵܐ ܒܚܸܣܢܹ̈ܐ ܡܪ̈ܝܕܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܕܬܼܪܥ ܐܢܘܢ ܘܐܲܗܸܠ ܘܲܓܼܚܸܟ ܥܲܠ ܢܛܘܪ̈ܵܘܗܝ. :ܩܵܠܵܐ ܚܲܕܼܬܵܐ ܫܡ̣ܥ ܡܵܝܘܿܬܼܵܐ ܡ̣ܢ ܒܲܪܓܸܢܣܹܗ\nܘܫܪܝ ܡܫܘܪ ܐܝܟ ܝܘܿܚܲܢܵܢ ܒܥܘܼܒܵܐ ܕܲܫܝܘܿܠ܀ :ܬܲܗܪܵܐ ܪܲܒܐ ܗܘ̤ܵܐ ܒܝܲܕܼ ܐܢܵܫܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ\nܕܲܒܼܩܵܠ ܐ̄ܢܵܫܵܐ ܩܢ̣ܵܘ ܚܲܝܘܼܬܼܵܐ ܡܝܼܬܹ̈ܐ ܩܒܼܝܼܪܹ̈ܐ. :ܡܲܢ̣ܘܼ ܡ̣ܢ ܡܬܼܘܿܡ ܚ̣ܙܵܐ ܬܸܕܡܘܼܪܬܵܐ ܕܡܲܠܬܐ ܬܲܗܪܵܐ\nܐܢܵܫܵܐ ܕܦܩ̇ܕܼܠܡܝܼ̈ܬܐ ܕܬܼܵܐ ܦܘܩ ܘܠܵܐ ܡܸܬܼܥܘܟ܀ :ܐܵܦܸܢ ܢܲܚܸܡܘ ܠܐܢܵܫܵܐ ܠܐ̄ܢܵܫܵܐ ܡ̣ܢ ܒܹܝܬܼ ܡܝܼ̈ܬܼܵܐ\nܐܸܠܵܐ ܠܵܐ ܐܲܝܟ ܛܲܟܼܣܵܐ ܕܲܗܘ̤ܵܐ ܒܐܝܼܕܲܝ̈ ܡܵܪܲܢ. :ܢܲܚܸܡܘ ܡܝܼ̈ܬܐ ܐܵܦ ܐܹܠܝܼܵܐ ܐܵܦ ܐܹܠܝܼܫܲܥ\nܐܸܠܵܐ ܣܲܓܿܝܼ ܒܥ̣ܵܘ ܘܐܸܬܼܟܲܫܲܦܘ ܘܐܟܸܢ ܣܥܪܘܗ̇܀ :ܥܲܒܼ̈ܕܹܐ ܗܘ̤ܵܘ ܓܼܝܪ ܘܲܠܒܼܵܪܘܿܝܵܐ ܡܸܬܼܟܲܫܦܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܐܲܝܟ ܕܲܠܥܲܒܼ̈ܕܹܐ ܝܲܩܲܪ ܐܸܢܘܿܢ ܡܸܛܠ ܚܘܼܒܹܿܗ. :ܡܫܝܼܚܵܐ ܕܲܡܸܢܲܢ ܐܵܦܸܢ ܡܸܢܹܗ ܕܓܸܢܣܲܢ ܐܝܼܬܼܵܘܗܝ\nܠܵܘ ܐܲܝܟ ܥܲܒܼܕܵܐ ܒܥ̣ܵܐ ܘܐܸܬܼܟܲܫܲܦ ܘܐܲܟܸ̇ܢ ܢܲܚܸܡ܀ :ܐܵܦܸܢ ܐܲܦܝܼܣ ܐܲܝܟ ܒܲܥܵܝܵܐ ܠܵܘ ܒܥܘܼܬܼܵܐ ܗ̄ܝ̣\nܐܸܠܘܼ ܣܥܲܪܬܵܝܗܝ ܟܕܼ ܐܝܼܬܼܘܗܝ ܗܘ̣ܵܐ ܒܚ̈ܢܐ ܕܬܼܢܢ:\nܠܵܐܓܵܐܸܙ ܐ̄ܢܵܐ ܡܥܝܼܢ ܚܲܝܘܼܬܼܵܐ ܕܒܵܕܹܐ ܗ̄ܘ̣ܵܐ ܒܹܗ܀ ܐܸܠܵܐ ܡܸ̈ܠܹܐ ܕܡܲܠܝܵܢ ܚܲܝܠܵܐ ܕܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ. ܫܡ̣ܥܬ ܠܝܼ ܐܸܡ݂ܲܪ ܩܕܼܵܡ.","english":"O what a wonder that Lazarus is proclaimed, that he hears the voice of his daughter while the voice is silent, while the senses of his body are stilled. O what a wonder that he casts off the harsh bonds and is loosed from Sheol, that he breaks the gate of death without the hands of the living. O what a wonder that he was shut in the rebellious prisons of mortality, that he opens the gate and shines and laughs at its walls. A new voice death heard from its prison, and it began to roar like a lion in the depth of Sheol. A great wonder was wrought by the hand of the physician, that at the voice of the physician the dead and buried arose. Never before was seen the wonder of the word, the miracle: the physician who commands the dead, \"Come out,\" and they are not hindered. Even the physician warmed the physician from the house of the dead, but not according to the order that was in the hands of our Lord. The dead also warmed: both Elijah and Elisha, but they sought much and labored and thus accomplished it. For they were servants, and to the Creator they were laboring, and as servants it was heavy for them because of their bond. Christ, who is master, even from his own person, not as a servant sought and labored and thus warmed. Even he commanded as a commander, not as a suppliant; it was not a petition, but he accomplished it while he was in the bonds of the grave. He did not groan, the physician, over the life that was rejoicing in him. But words that fill the power of the greatness of his rank. \"You have heard me,\" he says, \"before.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܸܕܡܘܼܪܬܐ","severity":"info","text":"The exclamation 'O what a wonder' (Syriac ܬܸܕܡܘܼܪܬܐ) frames the resurrection of Lazarus as a miraculous sign, not merely a historical event, consistent with Narsai's homiletic emphasis on typology.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܐ ܘܐܹܠܝܼܫܲܥ","severity":"info","text":"The reference to Elijah and Elisha raising the dead (1 Kings 17:17–24; 2 Kings 4:32–37) contrasts their laborious, servant-like miracles with Christ's effortless command, underscoring Narsai's Christological argument.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܲܢ","severity":"info","text":"The term 'our Lord' (Syriac ܡܵܪܲܢ) is used distinctively for Christ, while Elijah and Elisha are called 'servants' (ܥܲܒܼ̈ܕܹܐ), reflecting Narsai's anti-subordinationist Christology common in the East Syriac tradition.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܦܸܢ ... ܐܵܦܸܢ","severity":"info","text":"The repeated 'Even' (Syriac ܐܵܦܸܢ) structures a three-part comparison: Christ's raising of Lazarus, the Old Testament prophets' resurrections, and Christ's own command from the tomb, building a rhetorical climax.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܬܐ ܬܲܗܪܵܐ","severity":"info","text":"The phrase 'wonder of the word' (Syriac ܡܲܠܬܐ ܬܲܗܪܵܐ) parallels Narsai's earlier homilies where Christ's spoken command ('Come out') is the efficacious agent, echoing John 11:43 but with heightened liturgical emphasis.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐܓܵܐܸܙ","severity":"caution","text":"The Syriac verb ܠܵܐܓܵܐܸܙ ('groan') is uncertain in this context; the English draft reads 'did not groan', but the manuscript may be corrupt or the reading contested, as the sense of Christ's impassibility is at stake.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the physician warmed the physician' is ambiguous: it likely refers to Christ (the divine physician) restoring Lazarus (the human physician), but the Syriac could also be read as a generic statement about a physician reviving another physician.","The final clause 'You have heard me, he says, before' is incomplete in the English draft; the Syriac breaks off, leaving the speaker and referent unclear—possibly Christ addressing death or the congregation."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܒܥܵܘܬܹܗ ܘܬܼܘܼܒܼ ܫܵܡܲ݁ܥ ܐܲܢ̄ܬܿ ܘܐܗܵܐ ܐܸܢ\nܫܲܡܥܹܗ ܡ̣ܢ ܝܲܬܿܝܼܪܘܼ ܡܦܝܼܣ ܗ̄ܘ̣ܵܐ ܕܢܸܫܡܲܥ܀ :ܡܸܛܠ ܟܸܢܫܵܐ ܕܩܵܐܹ̇ܡ ܐܸܡ݂ܲܪ ܕܐܸܡ̇ܪܹܬܼ ܗܵܠܹܝܢ\nܡܵܕܼܝܼܢ ܓܲܠܝܵܐ ܗ̄ܝ̣ ܕܠܵܘ ܕܲܢܨܲܠܹܐ ܩ̣ܵܡ ܕܲܢܨܲܠܹܐ. :ܐܦܝܼܣ ܘܲܒܼܥ̣ܵܐ ܕܗܵܕܹܐ ܦܲܐܝܵܐ ܠܟܼܠ ܕܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣\nܘܩܪ̣ܐ ܠܡܘܬܐ ܘܐܲܦܸܩ ܝܲܗ̣ܒܼ ܠܹܗ ܡܝܼܬܐ ܕܫܲܐ ܠܹܗ܀ :ܩܵܠ̇ܐ ܫܡ̣ܥ ܗܘ̣ܐ ܡܝܼܬܼܵܐ ܩܒܼܝܼܪܐ ܕܲܩܪ̣ܝܗܝ ܒܫܡܹܗ\nܘܫܠܚ̣ ܘܫܕܗ̇ ܠܡܵܝܘܬܼܘܬܐ ܘܲܠܒܸܫ ܚܲܝܹ̈ܐ. :ܢܦܲܩ̣ ܠܥܙܪ ܘܡܚܙܩ ܗ̄ܘ̣ܵܐ ܒܡܵܐܢܲܝ̈ ܩܲܒܼܪܹܗ\nܘܐܲܣܝܼܪ ܟܠܹܗ ܘܲܡܗܲܠܸܟ ܗ̄ܘ̣ܵܐ ܩܠܝܠܐܝܼܬܼ܀ :ܢܦܲܩ̣ ܥܲܢܝܼܕܼܵܐ ܟܲܕܼ ܐܲܣܝܼܪܝܼܢ ܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ\nܘܲܡܦܲܟܲܪ ܗ̄ܘ̣ܵܐ ܟܠܹܗ ܒܟܼܠܹܗ ܘܪܵܗ̇ܛ ܟܠܹܗ. :ܬܗܲܪܘ ܗ̄ܘ̣ܵܘ ܟܸܢܫܹ̈ܐ ܒܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܕܗܵܘ̇ ܕܐܲ[...]ܡܹܗ\nܕܠܵܐ ܫ̣ܪܵܐ ܦܟܪ̈ܘܗܝ ܥܕܲܡܵܐ ܕܐܲܦܩܹܗ ܠܒܲܪ ܡ̣ܢ ܩܲܒܼܪܵܐ܀ :ܠܗ̇ܘܢ ܠܚܲܙ̈ܝܹܐ ܦܩ݂ܲܕ ܕܢܪܝܼܡܘܢ ܢܲܚܬܵܘ̈ܗܝ ܡܸܢܹܗ\nܕܠܵܐ ܢܸܬܼܦܲܠܓܘܢ ܕܕܼܡ ܠܵܘ ܗܘ̤ܝܘܼ ܐܸܠܵܐ ܐܚܪܢܐ. :ܠܲܝܗܘܼܕ̈ܝܐ ܦܩ̣ܕܼ ܕܲܢܥܓܼܠܘܢ ܟܹܐܦܵܐ ܕܩܒܪܗ\nܕܢܲܟܸܿܣ ܐܸܢܘܢ ܕܲܚܙ̣ܵܘ ܦܓܼܪܹܗ ܕܡܝܼܬܼ ܘܐܸܬܼܚܲܒܲܠ܀ :ܗ̣ܢܘܢ ܦܲܬܼܚܘܼܗܝ ܠܩܲܒܼܪܵܐ ܕܐܸܚܲܕܼܘ ܒܥܸܕܵܢ ܡܵܘܬܹܗ\nܘܗܸܢܘܢ ܐܲܪܝܼܡܘ ܢܲܚܬܹ̈ܐ ܕܐܲܠܒܸܿܫ ܥܲܠ ܗܲܕܼܵܡܵܘ̈ܗܝ. :ܒܲܦܠܝܼܓܼܘܼܬܼܗܘܿܢ ܡܸܬܼܒܲܩܹܐ ܗ̄ܘ̣ܵܐ ܝܵܕܲܥ ܟܠܵܐ\nܥܲܠ ܗܵܝ̇ ܐܸܡ݂ܲܪ ܕܐܲܪܝܼܡܘ ܟܹܐܦܵܐ ܘܫ̣ܪܘ ܘܐܙܠ܀ :ܦܫܝܼܩ ܗ̄ܘ̣ ܠܪܸܡܙܵܐ ܗܵܘ̇ ܕܐܲܩܝܡܹܗ ܡ̣ܢ ܓܵܘ ܩܲܒܼܪܵܐ\nܕܲܢܪܝܼܡ ܢܲܚܬܵܘ̈ܗܝ ܘܐܸܟܢ ܢܲܦܩܹܗ ܠܘܵܬܼ ܚܲܙ̈ܵܝܹܐ. :ܡܨܹܐ ܗ̄ܘ̣ܵܐ ܕܢܲܥܓܸܠ ܟܹܐܦܵܐ ܠܘܼܩܕܼܵܡ ܡ̣ܢ ܦܘܼܡ ܩܲܒܼܪܵܐ\nܘܐܟܸܿܢ ܢܫܪܐ ܦܟܪ̈ܐ ܕܡܵܘܬܐ ܡ̣ܢ ܗܕܡ̈ܐ܀","english":"By his prayer, again he hears, and this one hears from him more than he was able to hear. Because of the stone that stands, he said, \"I said these things.\" It is manifestly clear that it is not the one who prays who stands to pray. He ceased and sought that this one be fitting for all that was done, and he called to death and brought forth, giving to him the dead one who was his. The dead buried one heard the voice that called him by name, and he cast off and threw away mortality and put on life. Lazarus went forth and was walking about in the passages of his tomb, bound entirely and walking slowly. The accustomed one went forth while the senses of his body were bound, and he was loosening himself entirely and running entirely. The stones were amazed at the great power of that one who [...] his word, that his bonds were not loosed until he brought him out from the tomb. To the Jews he commanded that they lift the stone from him, that they not be divided, for it was not his blood but another's. To the Jews he commanded that they quickly roll away the stone of his tomb, that they might cover up what they saw of the body of the dead one, which had been corrupted. They opened his tomb, which they had sealed at the time of his death, and they lifted the stones that they might clothe his limbs. In their division, the knower of all was being sought concerning this: that they lifted the stone and departed and went. That sign by which he raised him from within the tomb was simple: that he lifted his stone and thus brought him out to the beholders. He was able to roll the stone before the mouth of the tomb and thus to loose the bonds of death from the limbs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܥܵܘܬܹܗ","severity":"info","text":"The opening phrase 'By his prayer' refers to Christ's intercessory role, not Lazarus's own prayer, as clarified by the following contrast between the one who prays and the one who stands to pray.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܸܢܫܵܐ","severity":"info","text":"The Syriac term ܟܸܢܫܵܐ (keʿšā) means 'stone' and is used here both literally for the tombstone and metaphorically for the obstacle of death, a common motif in Narsai's poetry.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܵܠ̇ܐ ܫܡ̣ܥ ܗܘ̣ܐ ܡܝܼܬܼܵܐ ܩܒܼܝܼܪܐ","severity":"info","text":"The image of the dead buried one hearing the voice that calls him by name echoes John 11:43, where Christ calls Lazarus forth from the tomb, emphasizing the miraculous power of Christ's word.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܲܝܗܘܼܕ̈ܝܐ","severity":"info","text":"The reference to 'Jews' (ܠܲܝܗܘܼܕ̈ܝܐ) reflects the Gospel narrative (John 11) where bystanders, including Jewish mourners, are commanded to remove the stone, highlighting the public nature of the miracle.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܫܝܼܩ ܗ̄ܘ̣ ܠܪܸܡܙܵܐ","severity":"info","text":"The concluding statement 'That sign was simple' serves as a rhetorical summation, contrasting the complex wonder of the resurrection with the straightforward act of rolling away the stone, a typical Narsaian device.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna after ܕܐܲ[...]ܡܹܗ, making the phrase 'that one who [...] his word' uncertain; the English draft supplies 'his word' but the original may have read differently.","The phrase 'it is not the one who prays who stands to pray' is ambiguous: it may distinguish Christ as the agent from Lazarus as the recipient, or contrast prayer with action."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":":ܢܚܸܡ ܡܝܼܬܼܵܐ ܕܐܓܸܿܣ ܒܫܝܘܠ ܐܲܪܒܵܥܵܐ ܝܵܘܡܝܼ̈ܢ\nܘܲܠܩܵܒܼܘܿܪ̈ܵܘܗܝ ܥܒ̣ܿܕ ܚܲܙ̈ܝܐ ܕܡܵܘܬܹܿܗ ܘܚܲܝܵ̈ܘܗܝ. :ܟܢܲܫ̣ܘ ܝܗܘܕ̈ܝܐ ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ ܠܡܸܬܼܒܲܩܵܝܘܼ\nܒܡܝܼܬܼܵܐ ܕܪܵܗܸ̇ܛ ܟܲܕܼ ܐܲܣܝܼܪ̈ܵܢ ܐܝܼܕܼܵܘ̈ܗܝ ܘܪ̈ܓܼܠܵܘܗܝ܀ :ܬܲܗܪܵܐ ܪܲܒܿܐ ܚܙ̣ܵܘ ܚܲܙ̈ܵܝܹܐ ܕܠܵܐ ܒܲܟܼܝܼܵܢܵܐ\nܘܟܲܕܼ ܛܵܒ̣ ܬܲܗܪܐ ܗ̄ܘ̣ ܠܗܘܿܢ ܝܲܬܿܝܼܪܹ̈ܐ ܗܘ̤ܵܐ ܣܘܥܪܢܗ. :ܗܲܗܪܵܐ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܘܲܟܼܡܵܐ ܕܢܹܐܡܲܪ ܬܘܼܒܼ ܬܲܗܪܵܐ ܗ̄ܘ̣ܵܐ\nܕܡܝܼܬܼܵܐ ܩܒܼܝܼܪܵܐ ܦܫ̣ܛ ܗ̄ܘ̣ܵܐ ܢܲܦ̣ܫܹܗ ܒܲܕܼܡܘܼܬܼ ܚܲܝܵܐ܀ :ܡܲܢ̣ܘܼ ܡܸܡܬܼܘܿܡ ܚܙ̣ܵܐ ܥܲܢܝܼܕܵܐ ܐܲܝܟ ܠܵܥܙܲܪ\nܕܛܥܝܼܢ ܡܵܐܢܵܘ̈ܗܝ ܥܲܠ ܟܲܬܼܦܵܬܹ̈ܐ ܘܡܲܦܸܩ ܥܲܡܹܗ. :ܡ̇ܢ ܐܸܬܼܒܲܩܝܼܢ ܒܪܸ̈ܓܼܫܹܐ ܡܝܼܬܹ̈ܐ ܕܦܲܓܼܪܐ ܡܝܼܬܼܵܐ\nܕܐܲܣܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܘܠܵܐ ܡܸܬܼܥܘܟܝܢ ܡ̣ܢ ܡܲܪܕܼܬܼܵܐ܀ :ܐܲܣܝܼܪ ܦܲܓܼܪܵܐ ܒܚ̈ܒܼܠܹܐ ܕܢܲܚܬܹ̈ܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܐܲܚܝܼܕܼ ܬܲܪܥܵܐ ܒܐܲܦܲܝ̈ ܥܲܝܢܘ̈ܗܝ ܘܠܵܐ ܡܸܬܿܬܲܩܲܠ. :ܪܗܝܼܒܼ ܗ̄ܘ̣ܵܐ ܘܢܵܦܸܩ̇ ܡ̣ܢ ܓܵܘ ܥܘܼܡܪܹܗ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܲܪܗܝܼܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܟܸܢܫܹ̈ܐ ܠܒܲܢܫ[...] ܒܹܗ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ. :ܥܲܝܢܹܗ ܕܟܼܠܢܵܫ ܠܘܼܩܒܲܠ ܡܲܦܩܹܗ ܨܲܕܼܝܼܪܹ̈ܢ ܗܲܘ̤̈ܝ\nܘܠܵܐ ܣܲܒܼ̈ܥܵܢ ܗ̄ܘ̤̈ܝ ܠܡܸܚܙܵܐ ܦܲܓܼܪܵܐ ܕܦܲܠܛܹܗ ܡܵܘܬܐ܀ :ܕܠܑܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܡܸܬܼܒܲܩܝ̈ܢ ܗ̄ܘ̤ܵܝ ܥܲܝܢܹ̈ܐ ܒܲܦܓܼܪܹܗ\nܘܲܟܼܡܵܐ ܕܚܲܪ̈ܢ ܬܘܼܒܼ ܚܝܪ̈ܢ ܗܲܘ̤̈ܝ ܕܗܘ̤ܝܘܼ ܐܵܘ ܠܵܐ. :ܒܕܼ ܡܘܼܬܼ ܢܝܼܫܵܐ ܣܡܵܘܼܗܝ ܟܠܗܘܿܢ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܲܟܼܡܵܐ ܕܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܦܲܪܨܘܿܦܹܗ ܬܘܼܒܼ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ܀","english":"He saw the dead man who had been in Sheol for four days, and at his tomb he witnessed signs of his death and his life. The Jews were astonished, utterly amazed, at the dead man who ran while his hands and feet were bound. The onlookers beheld a great wonder, one not to be wept over, and while that wonder was good for them, his action became even more wondrous. For it was a wonder, and the more he spoke, again it was a wonder, that the buried dead man stretched out his person in the likeness of a living man. Never had he seen such a thing as Lazarus, who bore his own limbs on his shoulders and brought them out with him. How was the dead man released from the dead senses of the body, which had been bound and could not be moved by the stimulus? The whole body was bound in the bonds of the grave, and the door was shut upon the openings of his eyes, and he could not be moved. He was afraid and came out from within his dwelling slowly, and the Jews were afraid to touch him with certainty. Everyone's eyes were directed toward his exit, and they were not sated with seeing the body that death had brought forth. Their eyes were insatiably fixed upon his body, and the more they looked, again they looked to see whether it was he or not. When the dead man died, they placed all of him before their eyes, and the more they saw his face, again they saw it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The dead man is described as having been in Sheol for four days, a detail that underscores the miraculous nature of the resurrection.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܠ","severity":"info","text":"The Syriac term ܫܝܘܠ (šyōl) refers to the underworld or realm of the dead, equivalent to Hebrew Sheol, and is used here to emphasize the duration of death.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The description of the dead man running with bound hands and feet echoes the Gospel account of Lazarus emerging from the tomb (John 11:44), though the binding is an extra-biblical detail.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The wonder of the onlookers and their insatiable gazing reflect a common homiletic trope in Syriac literature, emphasizing the awe and disbelief at the resurrection.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax, shifting from the miracle itself to the reaction of the Jewish witnesses, highlighting the paradox of a dead man moving.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of line 10 is partially corrupt or unclear, with the phrase ܠܒܲܢܫ[...] possibly missing letters; the reading 'to touch' is conjectural.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact reading of the damaged word ܠܒܲܢܫ[...] is uncertain; the translation 'to touch' is a plausible reconstruction based on context.","The phrase 'dead senses of the body' may be a metaphorical expression for the loss of sensory function in death, but its precise theological import is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":":ܠܘܵܬܼ ܦܲܪܨܘܿܦܹܗ ܥܲܝܢܹ̈ܐ ܒܥܝܢܘ̈ܗܝ ܬܡܝܗ̈ܵܢ ܗ̄ܘ̤̈ܝ\nܕܲܦܢ̣ܝ̈ ܘܲܚ̣ܙܝ̈ ܘܐܸܕܼܢܹ̈ܐ ܒܐܸܕܼܢܵܘ̈ܗܝ ܕܨܵܝ̈ܬܵܢ ܩܵܠܵܐ. :ܚܲܬ̣ܿܝܼܬܼܵܐܝܼܬܼ ܚܦܲܝܼܛܝܼܢ ܗܘܵܘ ܛܵܒܼ ܕܲܢܨܘܬܘܢܝܗܝ\nܟܲܕܼ ܡܸܫܬܲܥܹܐ ܕܐܲܝܟܲܢ ܨܵܬܹܗ ܠܩܵܠܵܐ ܕܲܩܪ̣ܝܗܝ܀ :ܘܲܟܼܒܲܪ ܫܲܐܸܠܘ ܡܝܼ̈ܬܹܗ ܕܥܵܘ̣ܠܵܐ ܠܡܝܼܬܼܵܐ ܕܚ̣ܝܵܐ\nܕܡܲܢ̣ܘܼ ܛܲܟܲܣܵܐ ܕܲܚܙܹ̇ܝܬܼ ܒܲܫܝܘܿܠ ܨܝܕܼ ܥܲܢܝ̈ܕܐ. :ܘܟܫܪ ܦܲܢܝܼ ܡܝܬܐ ܕܚ̣ܵܝܐ ܠܚܲܝܹ̈ܐ ܕܡܝܼܬܼܝܼܢ\nܕܛܲܟܼܣܵܐ ܒܲܫܘܿܠ ܫܸܬܼܩܵܐ ܘܲܫܠܝܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ܀ :ܫܹܐܬܼܩܵܐ ܪܒܿܐ ܕܠܵܐ ܚܝܘܬܐ ܥܲܠ ܗܕܡ̈ܐ\nܘܫܸܠܝܐ ܒܗܝܼܠܵܐ ܕܠܵܐ ܣܘܼܥܪܵܢܵܐ ܒܙܵܘܥܲܝ̈ ܢܲܦ̣ܫܵܐ. :ܦܲܓܼܪܐ ܫܲܬܿܝܼܩ ܒܲܕܼܡܘܼܬܼ ܚܪܫܵܐ ܠܦܘܼܬܼ ܚܲܪܫܘܼܬܹܗ\nܘܢܲܦ̣ܫܵܐ ܚܲܝܵܐ ܠܦܘܼܬܼ ܚܲܝܘܼܬܼܵܗ̇ ܕܠܵܐ ܦܘܼܠܚܵܢܵܐ܀ :ܣܒܲܪܝܵܬܼܵܐ ܛܒܼܬܼܵܐ ܐܲܦܸܠ ܡܝܵܬܼܵܐ ܒܐܸܕܼܦܲܝ̈ ܚܲܝܹ̈ܐ\n[ܕܐܲܦܢܝܼܐ] ܐܸܢܘܿܢ ܠܘܵܬܿ ܝܘܼܠܦܵܢܵܐ ܕܲܙܪܲܥ̣ ܚܲܝܹ̈ܐ. :ܚܲܝܹ̈ܐ ܚܕܬ̈ܐ ܙܪܲܥ̣ ܗ̄ܘ̣ܵܐ ܡܵܪܵܢ [ܒ]ܡܵܝܘܿܬܹ̈ܐ ܒܹܝܬܼ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܐܲܝܟ ܪܗܒܼܘܼܢܵܐ ܒܝܲܕܼ ܠܥܙܪ܀ :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܡܠ̣ܟ ܘܐܸܫܬܵܘܕܝܼ ܚܬܼܡܚ̈ܬܐ\nܘܚܲܬܸܿܡ ܡܸܠܬܹܗ ܒܡܝܼ̈ܬܹܐ ܬܠܵܬܼܵܐ ܕܢܲܚܸܡ ܘܐܲܚܝܼ. :ܬܠܵܬܐ ܣܵܗܕ̈ܝܼܢ ܐܲܪܡܝܼܘ ܐܝܼܕܼܵܐ ܒܫܛܪ ܚܲܝܲܝ̈ܢ\nܚܲܕܼ ܠܥܙܪ ܘܒܲܪ ܐܲܪܡܠܬܐ ܘܒܲܪܬܼ ܝܘܐܪܫ܀ :ܬܠܵܬܼܵܐ ܗܡܝܼܪܹ̈ܐ ܕܒܪ ܡ̣ܢ ܡܵܘܬܼܵܐ ܡܚܲܒܸܿܠ ܐ̄ܢܵܫܵܐ\nܥܲܕ ܬܵܒ̇ܥ ܠܵܗ̇ ܠܟܼܠܵܗ̇ ܫܒܼܝܼܬܹܗ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ. :ܒܝܲܕܼ ܚܲܝܲܝ̈ܗܘܿܢ ܐܲܠܦܹܗ ܚܲܝܠܵܐ ܕܓܲܢ̄ܒܼܵܪܘܼܬܹܗ\nܕܠܵܐ ܢܸܬܼܦܲܠܓܼ ܥܲܠ ܙܵܟܘܼܬܼܵܐ ܕܲܒܫܘܼܠܵܡܵܐ܀","english":"Toward his person his eyes were astonished, his eyes amazed, for they saw and perceived and knew by his senses the sound of the voice. Earnestly they hastened, the good of their nature, while they wondered how he heard the voice that called him. And the dead man of the wicked one asked the dead man of the living one about the order that he saw in Sheol among the departed. And the dead man of the living one related to the living one about the dead one, the order in Sheol: silence and stillness without movement. A great silence without life upon the limbs, and stillness in the power without activity in the motions of the soul. The body silent in the likeness of a deaf man according to its deafness, and the soul living according to its life without function. Good hope the dead man placed in the hands of the living one, that he might go to the teaching that sows life. New life the Lord sowed among the dead in Bethany, and he showed that he might go like a runner by means of Lazarus. He filled the whole creation and the firmaments confessed, and he sealed his word with three dead whom he warmed and revived. Three witnesses cast their hand on the bond of my life: one Lazarus, and the son of the widow, and the daughter of Jerusalem. Three pledges that the son took from death, the destroyer of affliction, until he claims all his captivity at the end of times. By their life he taught the power of his might, that it might not be divided over the victory at the end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܝܼ̈ܬܹܗ ܕܥܵܘ̣ܠܵܐ","severity":"info","text":"The phrase 'dead man of the wicked one' likely refers to the deceased who died in sin, contrasting with the 'dead man of the living one' (Lazarus). The term 'wicked one' may denote the devil or a generic sinful state.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܕܢܲܚܸܡ ܘܐܲܚܝܼ","severity":"info","text":"The reference to three dead whom Christ 'warmed and revived' echoes the Gospel accounts of the raising of Lazarus (John 11), the widow's son (Luke 7:11-15?), and the daughter of Jairus (Mark 5:21-24?), though the daughter of Jerusalem may be a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol in Syriac tradition is the underworld or realm of the dead, often depicted as a place of silence and stillness. Narsai's description of 'silence and stillness without movement' aligns with early Christian and Jewish apocalyptic imagery.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܐ ܣܵܗܕ̈ܝܼܢ","severity":"info","text":"The passage lists three witnesses (Lazarus, the widow's son, the daughter of Jerusalem) as a structural triad, emphasizing the completeness of Christ's victory over death. This triadic pattern is a rhetorical device common in Narsai's homilies.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܝܲܕܼ ܚܲܝܲܝ̈ܗܘܿܢ ܐܲܠܦܹܗ ܚܲܝܠܵܐ","severity":"info","text":"The final lines assert that through the lives of the resurrected, Christ taught the power of his might, a theme later echoed in Syriac liturgical texts that celebrate the resurrection as a foretaste of the general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܲܦܢܝܼܐ","severity":"caution","text":"The word ܕܐܲܦܢܝܼܐ is uncertain; it may be a scribal error or a rare form. The translation 'that he might go' is conjectural, and the passage's syntax is ambiguous here.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wicked one' (ܥܵܘ̣ܠܵܐ) is ambiguous—could be Satan or a generic sinful figure.","The phrase 'daughter of Jerusalem' (ܒܲܪܬܼ ܝܘܐܪܫ) may refer to a specific biblical figure (e.g., Tabitha) or be a symbolic title.","The reading of ܕܐܲܦܢܝܼܐ is uncertain; the translation 'that he might go' is tentative."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":":ܡܸܓܼܠܵܐ ܓܠ̣ܐ ܠܲܢ ܒܫܘܪܵܝ ܩܸܐܪ̱ܣܵܐ ܕܥܒܕ ܥܲܡܹܗ\nܕܢܸܗܘܹܐ ܝܕܥ̇ ܕܓܼܘܥܠܵܢ ܐ̄ܢܵܫܵܐ ܬܒ̇ܥ ܒܐܝܼܕܼܵܘ̈ܗܝ. :ܬܚܘܼܡܵܐ ܣܵܡ̣ ܠܹܗ ܡ̣ܢ ܗܵܘ̇ ܝܵܘܡܵܐ ܕܩ̣ܵܡ ܠܥܙܪ\nܕܛܲܪ ܠܝܼ ܫܒܼܝܼܬܼܵܐ ܕܦܵܢܬ̤ ܨܐܕܝܟ ܥܲܕܼ ܐܵܬܹ̇ܐ ܐ̄ܢܵܐ܀ :ܗܵܐ ܚܵܘܝܼܬܼܵܟ ܕܠܵܘ ܕܝܼܠܵܟ ܗܝ̤ ܫܒܼܝܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܫܲܠܝܼܛ ܐܲܢ̄ܬܿ ܥܲܠ ܚܲܝܲܝ̈ܗܘܿܢ ܐܲܝܟ ܡܵܐ ܕܪܢܝܬ̄. :ܪܒܝܬܿܐ ܐܲܢ̄ܬܿ ܕܗܕܡܝ̈ܗܘܿܢ ܒܲܡܠܹܐ ܙܲܒܼܢܵܐ\nܚܙܝܼ ܠܵܐ ܬܵܘܒܸܿܕܼ ܡܸܢܬܐ ܕܣܲܥܪܵܐ ܡ̣ܢ ܪܹ̈ܫܝܗܘܢ܀ :ܚܙ̣ܵܝ ܐܵܦ ܐܲܢ̄ܬܘܿܢ ܫܒܼܝ̈ܐ ܕܲܦܢ̣ܘ ܡ̣ܢ ܥܲܒܕܘܼܬܼܵܐ\nܛܲܪܘ ܡܘܼܠܟܵܢܵܐ ܕܚܲܝܲܬܼ ܡܝܼ̈ܬܹܐ ܒܪ̈ܥܝܢܝܟܘܢ. :ܚܙ̣ܵܘ ܠܵܐ ܬܸܛܥܘܢ ܐܲܝܟ ܕܛܥܝܬܘܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܕܠܵܐ ܬܚܲܝܨܘܼܬܵܗ̇ ܠܢܝܼܪܹܗ ܕܡܵܘܬܼܵܐ ܥܲܠ ܚܝ̈ܟܿܘܢ܀ :ܕܲܩܪܵܒܼܵܐ ܚܙ̣ܵܘ ܪܲܒܿܐ ܥܸܒܼ̇ܕܼܬܼ ܥܲܠ ܐܦܝ̈ܟܿܘܿܢ\nܥܲܡ ܚܲܣܝܢ̈ܐ ܬܪܹܝܢ ܕܐܸܫܬܲܝܠܘܼ ܡܵܘܬܼܵܐ ܘܒܼܝܼܫܵܐ. :ܚܙ̣ܵܘ ܕܲܒܼܡܵܘܬܵܐ ܕܲܩܢܘܿܡܝ ܢܚܸܬܹ̇ܬܼ ܠܥܘܡܩܵܐ ܕܲܫܝܘܿܠ\nܘܬܒܼ̇ܪܹܬܼ ܬܲܪܥܹ̈ܐ ܘܲܓܼܕܼܡ̇ܬܼ ܡܘܼ̈ܟܼܠܹܐ ܕܠܟܘܢ ܐܸܦܪܘܿܩ܀ :ܗܵܐ ܦܬܸܪ ܡܵܘܬܐ ܘܲܚܒܼܝܼܫ ܣܵܢܐܵܐ ܒܹܷܝܬܼ ܣܝܼܪܹ̈ܐ\nܠܵܐ ܬܸܬܼܪܲܦܘܢ ܕܠܵܐ ܢܸܬܼܪܲܦܘܼܢ ܐܲܣܘܿܪ̈ܝܗܘܿܢ. :ܗܵܐ ܚܘܝܬܼ̇ܟܘܢ ܕܒܡܢ ܚܝ̇ܒܿܝܢ ܘܐܲܝܟܲܢ ܙܵܟܹ̇ܝܢ\nܛܲܝܒܼܘ ܦܘܼܪ̈ܣܹܐ ܕܚܵܫܚܝܼ̇ܢ ܠܩܹܐܪܣܵܐ ܕܪܡܝܢ ܐ̄ܬܘܢ ܒܹܗ܀ :ܠܒܲܫ̣ܘ ܫܸܪܝܵܢܵܐ ܣܒܪܐ ܛܵܒܼܵܐ ܕܠܵܐ ܡܸܬܿܕܓܠ\nܘܐܲܚܘܿܕܼܵܘ ܣܟܿܪܐ ܕܗܝܡܵܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܫܬܼܪܲܝܵܐ. :ܣܝܼܡܘ ܣܲܢܘܿܪܬܵܐ ܕܚܘܼܒܼܵܐ ܪܲܒܵܐ ܒܪܹܫ ܡܲܕܼܥܲܝܟܿܘܿܢ\nܘܐܲܚܘܕܲܘ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܒܠܸܫܒܲܝܥܘܢ܀","english":"He revealed to you openly at the beginning of the contest that he performed with him, that he knew that the voice of the flesh would seek after his hands. He set a limit for him from that day when he raised Lazarus, that he would keep for me the captivity of your face until the flesh comes. Behold, I show you that the captivity of the flesh is not yours, and you are not ruler over their lives as you thought. You are a ruler over their limbs in the full measure; see that you do not again lose even a hair from their heads. See also you, captives who have escaped from servitude; keep the keys of the life of the dead in your minds. See that you do not err as you erred from the beginning, that you do not make the power of death strong over your lives. See the great battle that has been waged upon your faces with the two righteous ones who overcame death and evil. See that by the death of my standing I descended to the depth of Sheol and broke the gates and shattered the bolts that locked you in. Behold, death has turned and bound a measure in the house of the bound; do not be shaken that you may not be shaken from their bonds. Behold, I have shown you by what means and how you conquer; prepare the ways that are fitting for the contest that is set before you. Put on the breastplate of good hope that does not deceive, and take up the shield of faith that is not loosened. Place the helmet of great love upon the head of your minds, and take up the sword of the word of truth in your tongues.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker addresses the dead in Sheol, explaining that the captivity of the flesh is not theirs and that they are not rulers over the lives of the departed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܸܐܪ̱ܣܵܐ","severity":"info","text":"The Syriac term qerāsā (contest) is used here for the struggle between Christ and Death, a key motif in Narsai's memre.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to the raising of Lazarus (John 11:38-44) is explicit, with Christ setting a limit for Death from that day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of captives escaping servitude and keeping keys of the life of the dead reflects Narsai's typological reading of Christ's descent into Sheol as a liberation of souls.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative description to direct exhortation, with a series of imperatives (see, keep, prepare, put on) addressed to the captives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The martial imagery (breastplate of hope, shield of faith, helmet of love, sword of truth) is typical of Narsai's homiletic style, drawing on Ephremic tradition.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two righteous ones' who overcame death and evil is ambiguous; possibly Peter and Paul or generic martyrs.","The phrase 'captivity of your face' is obscure; it may refer to the preservation of the dead's appearance until resurrection."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܐܲܩܪܸܒܼܘ ܘܲܙܟܼܵܘ ܠܪ̈ܓܼܝܼܓܼܬܐ ܕܚܲܫܹ̈ܐ ܘܫܹܐܪܹ̈ܐ:\nܘܣܲܟܵܘ ܠܐܲܓܼܪܵܐ ܕܡܟܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ܀ ܫܠܸܡ܀","english":"He brought near and conquered the tremors of pains and afflictions.\nAnd he set a limit for the reward of the endurance of life without end. The end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܩܪܸܒܼܘ ܘܲܙܟܼܵܘ ܠܪ̈ܓܼܝܼܓܼܬܐ ܕܚܲܫܹ̈ܐ ܘܫܹܐܪܹ̈ܐ","severity":"info","text":"The verbs 'brought near' and 'conquered' (ܐܲܩܪܸܒܼܘ ܘܲܙܟܼܵܘ) likely refer to Christ's victory over the physical sufferings and afflictions (tremors of pains and afflictions) associated with death, as demonstrated in the raising of Lazarus.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܓܼܪܵܐ","severity":"info","text":"The term ܐܲܓܼܪܵܐ (reward) carries a theological nuance in Syriac literature, often denoting the eschatological recompense for virtuous endurance, here linked to 'life without end' (ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ).","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ","severity":"info","text":"The final word ܫܠܸܡ (The end) marks the conclusion of the homily, a standard scribal colophon in Syriac manuscripts indicating the work's completion.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܟܼܠܟܵܢ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'endurance of life' (ܡܟܼܠܟܵܢ ܚܲܝܹ̈ܐ) reflects the ascetic ideal of patient suffering in Syriac Christianity, often tied to the hope of resurrection exemplified by Lazarus.","cites":[{"key":"ed:dsc-54","label":"source edition: On the Raising of Lazarus","url":"https://syriaccorpus.org/54"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is fragmentary at the start of this passage; the English draft supplies 'He brought near and conquered' but the subject is not explicit in the surviving Syriac, though context suggests Christ."],"confidence":"high","notes":[]}]}