{"slug":"dsc-544","id":"syriac:dsc:dsc-544","title":"On the Eucharist","title_source":"On the Eucharist","author":"Timothy II","genre":"other","date":"Early 14th century","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":"2026-11-15T06:38:08Z","cost_usd":0.032466},"source":{"registry_id":"syriac:dsc:dsc-544","work_id":"dsc-544","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/544"},"stats":{"passages":51,"english_words":15985,"coptic_letters":0,"source_letters":37920,"commentary_units":294,"commentary_kinds":8,"derived_notes":7,"ambiguities":96,"work_notes":4,"external_links":0,"timeline":3},"summary":{"work":"dsc-544","abstract":"On the Eucharist by Timothy II, patriarch of the Church of the East (1318–1332), is a Syriac theological treatise composed under Mongol rule. It engages earlier Syriac eucharistic tradition, reflecting renewed liturgical and doctrinal reflection. The work survives in a single late manuscript (likely 16th–17th c.) from the East Syriac tradition, with a damaged colophon obscuring scribe and provenance. It was cited by later East Syriac canonists and liturgical commentators, notably in a 17th-century compilation of eucharistic rulings, indicating its authority. The edition lacks a full apparatus of biblical citations; readers should verify references against the Syriac Peshitta.","historical_context":"Timothy II served as patriarch of the Church of the East from 1318 to 1332, a period when the Mongol Ilkhanate ruled much of Mesopotamia and Persia. Mongol religious tolerance allowed Christian communities to engage in theological and liturgical production. The work draws on earlier Syriac eucharistic tradition, including the liturgical commentaries of Narsai and the canonical collections of the East Syriac church. The sole surviving manuscript is a late copy (likely 16th–17th c.) from the Church of the East tradition; its damaged colophon prevents precise dating or identification of the scribe. The treatise was later cited by East Syriac canonists and liturgical commentators, notably in a 17th-century compilation of eucharistic rulings, demonstrating its continued authority. The text is transmitted in Syriac and belongs to the genre of theological treatise or liturgical commentary.","significance":"On the Eucharist provides insight into East Syriac eucharistic theology and liturgical practice under Mongol rule, a period of cultural and religious exchange. Its citation in later canonical compilations shows its enduring authority within the Church of the East. The work also illustrates the continuity and adaptation of Syriac liturgical tradition in a changing political landscape.","timeline":[{"date":"1318–1332","event":"Patriarchate of Timothy II; composition of On the Eucharist under Mongol Ilkhanate rule."},{"date":"16th–17th c.","event":"Likely date of the sole surviving manuscript, a late copy from the Church of the East tradition."},{"date":"17th c.","event":"The work is cited in a compilation of eucharistic rulings, indicating its authority among East Syriac canonists."}],"relations":[{"work":"Narsai's liturgical commentaries","relation":"Earlier Syriac eucharistic tradition that Timothy II engages with.","key":"","label":null,"url":null},{"work":"East Syriac canonical collections","relation":"Later works that cite Timothy II's treatise.","key":"","label":null,"url":null},{"work":"17th-century compilation of eucharistic rulings","relation":"Contains citations of On the Eucharist, showing its authority.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sole surviving manuscript is a late copy (likely 16th–17th c.) with a damaged colophon; exact dating and provenance are uncertain.","The edition does not include a full apparatus of biblical citations; readers should verify references against the Syriac Peshitta.","The dating of the work rests on Timothy II's known patriarchate (1318–1332) and its engagement with earlier tradition, but no explicit date is given in the manuscript."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000395,"generated":"2026-11-15T06:38:07Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/544"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/9036"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/791"}],"checks":{"work":"dsc-544","status":"pass","blocking":[],"warnings":[],"stats":{"passages":51,"translated":51,"commentary_passages":51,"commentary_units":294,"english_words":15985,"source_letters":46741,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Timothy II (patr. 1318–1332) wrote this work during a period of renewed theological reflection under Mongol rule. The dating rests on his known patriarchate and the work’s engagement with earlier Syriac eucharistic tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript is a late copy (likely 16th–17th c.) from the Church of the East tradition. Its colophon is damaged, obscuring the scribe and exact provenance.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This treatise was cited by later East Syriac canonists and liturgical commentators, notably in the 17th-century compilation of eucharistic rulings, indicating its authority within that tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full apparatus of biblical citations; many are only implicit. Readers should verify scriptural references against the Syriac Peshitta, as the editor’s identifications may be incomplete.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"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: 51 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":51},"term_index":[],"citations":{"ed:dsc-544":{"label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒܼ ܠܡ̇ܢܐ ܐܝܼܬܼ\nܕܪܫܡܝܼܢ ܠܛܠܝܐ ܘܢܹܫ̈ܐ ܒܨܒܥܐ\nܕܠܘܬܼ ܟܪܬܐ: ܘܓܒܪ̈ܐ ܒܟܪܬܼܐ\nܐܡܪܝܼܢܢ ܓܹܝܪ ܗܠܝܢ. ܕܐܠܘܼ ܕܟܼܝܘܼܬܼ\nܐܵܩܡܵܐ ܕܛ̈ܠܝܐ: ܫܲܘܝܐ ܗܘ̣ܬ ܥܲܡ ܕܓܒܪ̈ܐ\nܘܢ̈ܫܐ܆ ܠܐ ܐܵܠܨܐ ܗܘ̣ܬ ܥܠ ܗܵܢܐ ܦܘܪܫܢܐ. ܒܗ̇ܝ ܕܟܠܗܘܿܢ ܒܚܕ ܐܸܤܟܹܿܝܡܵܐ\nܡܸܬܪܫܡܝܼܢ ܗܘ̣ܘ. ܐܝܟ ܐܝܠܝܢ ܕܒܚܕ\nܥܡܵܕܐ ܥܬܝܼܕܝܼܢ ܠܡܸܥܡܲܕ. ܡܛܠ ܓܹܝܪ\nܕܡܫܚܠܦܝܼܢ ܗܵܠܹܝܢ ܘܗܠܝܼܢ܆ ܙܸܕܩܵܐܝܼܬܼ\nܠܦܘܼܬܼ ܫܘܼܚ̈ܠܦܐ ܕܐܤܟܝ̈ܡܝܗܘܢ\nܘܕܛܟܿܤܝ̈ܗܘܢ ܐܦ ܕܘܼܒܪ̈ܝܗܘܢ\nܒܚܸܟܼܡܐ ܕܪܚܐ ܐܦ ܪ̈ܘܿܫܡܲܝܗܘܢ\nܐܸܬܛܲܟܿܤܘ.. ܛ̈ܠܝܐ ܗܵܟܹܝܠ ܐܝܟ ܐܝܠܝܢ\nܕܲܕܟܹܝܢ ܡ̣ܢ ܚܛܝܼܐ ܐܝܼܬܝܗܘܿܢ: ܤܢܝܼܩܝܼܢ\nܕܝܢ ܥܠ ܡܲܤܒܼܐ ܕܤܝܼܡܲܬܼ ܒܢ̈ܝܐ܆\nܒܨܒܼܥܐ ܕܠܘܬ ܟܪܵܬܼܐ ܡܸܬܪܫܡܝܼܢ܇\nܠܐܪܙ ܨܘܼܪܬܿܐ ܕܠܐ ܡܵܝܘܿܬܼܘܼܬܼܐ ܕܡܩܲܒܿܠܝܼܢ. ܢܸܫ̈ܐ ܕܝܢ ܬܘܼܒܼ ܐܝܟ ܐܝܠܝܢ ܕܒܬܓܼܡܐ\nܬܪܝܢܐ ܕܓܒܼܪ̈ܐ ܡܸܬܛܲܟ̈ܤܢ܆ ܒܨܲܒܥܐ\nܬܘܼܒܼ ܕܒܬܪ ܟܪܵܬܼܐ ܕܒܗ̇ ܡܸܬܪܫܡܝܼܢ\nܛ̈ܠܝܐ ܡܬܼܪ̈ܫܡܢ. ܟܕ ܛܵܒܼ ܐ̃ܦܼܬ̃ܢܹܫ̈ܐ\nܘܐܝܼܬܼ ܐܢܵܫ̈ܝܼܢ ܕܒܗ̇ ܒܲܟܼܪܵܬܼܐ ܓܲܒܪ̈ܐ\nܐܦ ܠܢܸܫ̈ܐ ܪܵܫܡܝܼܢ. ܘܓܲܒܼܪ̈ܐ ܕܝܢ ܐܝܟ\nܐܝܠܝܢ ܕܡ̣ܢ ܐܢܵܢܩܝ ܡܛܦܠܝܼܢ ܒܲܚܛܝܼܬܼܐ:\nܡ̣ܢ ܥܸܠܬܼ ܫܘܼܪܥܬܐ ܕܡܵܝܘܿܬܘܼܬܼܐ\nܘܕܡܸܨܛܠܝܵܢܘܼܬܐ. ܒܲܟܼܪܵܬܼܐ ܡܸܬܪܫܡܝܼܢ܆\nܠܬܚܘܝܼܬܐ ܕܲܠܚܵܝ ܚܵܘ̈ܒܬܐ ܕܡܸܬܥܲ̈ܛܝܢ\nܒܲܤܚܬܼܐ ܕܡܲܥܡܘܕܝܬܼܵܐ. ܒܲܕܪܬܼܐ ܕܝܢ\nܒܐܡܝܼܢܘܼ ܡܸܬܠܚ̈ܝܢ ܟܬܼܝ̈ܒܬܐ܇ ܘܒܕ ܠܘܬܗ̇\nܡܸܬܼܪ̈ܫܡܢ ܨܘܪ̈ܬܼܐ. ܗܕܐ ܕܛܟ\nܘܐܢܫ̈ܝܼܢ܆ ܒܪܸܥܝܢܐ ܗܢܐ ܪܫܡܝܼܢ ܠܢܸܫ̈ܐ\nܒܲܟܼܪܬܼܐ. ܐܝܟ ܐܝܠܝܢ ܕܡ̣ܢ ܩܛܝܼܪ ܛܡܝܼ̈ܫܢ\nܒܫܘܼܪ̈ܥܬܐ܇ ܘܤܢܝܼ̈ܩܢ ܥܠ ܚܘܼܤܝܐ. ܡܛܠ\nܗ̇ܝ ܕܐܡ̇ܢܐ ܡ̣ܢ ܡ̃ܥ ܝܲܡܝܼܢܐ ܠܤܸܡܠܐ\nܐܬ̇ܝܢ ܪ̈ܘܿܫܡܐ ܐܡ̇ܪܝܼܢܢ.","english":"Again, concerning the matter of the Eucharist, it is thus:  \nthat children and women are signed with the finger upon the forehead, and men upon the hand. For it is said thus: that if the purity of the children were equal to that of the men and women, there would be no need for this distinction, because all would be signed with one and the same schema, like those who are to be baptized in a single baptism. For since these and those differ, it is fitting, according to the differences of their schemata and their orders, that also their practices and even their signs be ordered with wisdom. Children, therefore, like those who are pure from sin, are signed upon the forehead with the finger, on account of the mystery of the immortal image which they receive. Women, again, like those who are ordered in the second rank of men, are signed with the finger also after the forehead with which children are signed, while the faces of the women are good and they have husbands, so that with that same forehead men also sign the women. And men, like those who are supplicating from the depths concerning sins, from the cause of the beginning of mortality and of being subject to passion, are signed upon the hand, for the indication of the living bonds which are bound in the mystery of baptism. Finally, in the end, the written things are completed with Amen, and with it the forms are signed. This is the order, and the husbands, with this intention, sign the women upon the forehead, like those who are bound from the knot of impurity in the beginnings, and are concerned with mercy, because the matter comes from the right to the left, as the signs are said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܬܐ","severity":"info","text":"The Syriac term ܟܪܬܐ (kartā) is rendered 'forehead' in the English draft. It may also denote the 'crown' or 'top of the head'; the choice affects the physical gesture described.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܤܟܹܿܝܡܵܐ","severity":"info","text":"The Greek loanword ܐܤܟܹܿܝܡܵܐ (eskēmā) means 'schema' or 'form' and here refers to the ritual pattern of signing. Its use underscores the liturgical ordering of gestures.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛ̈ܠܝܐ","severity":"info","text":"The distinction between signing children on the forehead and men on the hand reflects early Syriac baptismal and eucharistic practice, where purity and rank determined ritual posture.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a tripartite structure: children, women, then men, each with a rationale based on purity, rank, and sin. The final sentence on 'right to left' may indicate a liturgical direction.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܡ̇ܪܝܼܢܢ","severity":"caution","text":"The Syriac verb ܐܡ̇ܪܝܼܢܢ (ʾemrīn) is ambiguous: it can mean 'it is said' (passive) or 'they say' (active). The English draft takes the passive, but the subject may be the liturgical authorities.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of ܟܪܬܐ (forehead vs. crown) is not fully resolved.","The phrase 'from the right to the left' may refer to the direction of signing or to a broader liturgical movement; the text does not specify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܕܡ̣ܢ ܝܲܡܝܼܢܐ\nܠܤܸܡܠܐ ܡܫܲܪܝܢܢ ܒܪܘܿܫܡܐ܆ ܠܒܼܘܼܕܵܩ\nܢܩܝܼܦܘܼܬܼܢ ܕܒܡܫܝܼܚܐ. ܡܛܠ ܓܹܝܪ\nܕܥܹܕܬܿܐ ܟܠܬܗ ܡܬܬܘܕܝܐ ܕܚܬܼܢܐ\nܫܡܲܝܢܐ܇ ܕܡܲܟܼܘܗ̇ ܡ̣ܢ ܥܡܕܗ ܩܕܝܼܫܐ. ܡ̇ܢ ܠܡ ܕܐܝܼܬ ܠܗ ܟܠܬܐ ܚܬܼܢܐ ܗܘ̣. ܘܲܡܟܲܪܬܟܘܢ ܠܓܼܒܪܐ ܚܕ. ܩܥ̇ܐ\nܫܠܝܚܐ. ܘܗܢܐ ܠܡ ܐܪܙܐ ܪܲܒܿܘܼ. ܘܫܪܟܐ ܀ ܫܲܦܝܼܪ ܡܕܝܢ ܡ̣ܢ ܝܲܡܝܼܢܐ ܠܤܸܡܠܐ\nܐܬ̇ܝܢܢ ܒܪܘܿܫܡܐ. ܕܐܟܼܙܢܐ ܕܐܕܡ\nܐܒܼܐ ܕܝ̈ܠܕܐ ܡܵܝܘ̈ܬܐ ܡ̣ܢ ܤܸܛܪܹܗ\nܕܝܲܡܝܼܢܐ ܐܸܬܼܩܲܤܒܿܬ̤ ܚܵܘܐ: ܘܲܗܘܸܬܼ\nܥܲܡܹܗ ܚܕ ܒܤܪ. ܗܟܼܢܐ ܡ̣ܢ ܝܲܡܝܼܢܐ\nܒܤܸܛܪܗ ܕܡܫܝܼܚܐ ܐܒܐ ܕܥܵܠܡܐ\nܕܥܬܝܼܕ ܡܸܬܼܢܲܩܦܝܼܢ ܠܗ ܒܢ̈ܝܗ ܕܥܕܬܐ:\nܘܗ̇ܘܝܢ ܥܲܡܹܗ ܚܕܐ ܪܘܼܚ. ܐܦ ܓܹܝܪ\nܘܡܛܠ ܗܕܐ ܡ̣ܢ ܤܼܛܪܹܗ ܕܝܲܡܝܼܢܐ ܐܲܪܕܝܼ\nܕܡܐ ܘܡ̈ܝܐ ܒܲܙܩܝܼܦܗ܇ ܕܐܝܼܬܝܗܘܿܢ\nܐܪܙ ܥܡܵܕܐ ܩܲܕܝܼܫܐ ܘܲܕܡܐ ܡܚܲܤܝܵܢܐ܇\nܕܒܐܝܼܕܝ̈ܗܘܢ ܡܸܬܢܲܩܦܐ ܠܚܘܒܿܗ ܟܠܬܐ\nܡܫܲܒܚܬܐ.. ܬܘܼܒ܆ ܠܐܪܙ ܥܘܼܕܪܢܐ\nܐܠܗܝܐ. ܟܠ ܐܝܟܿܐ ܕܐܝܼܬ ܫܹܡ ܝܲܡܝܼܢܐ\nܒܲܟܼܬܒܐ. ܥܠ ܥܘܼܕܪܢܐ ܘܬܘܼܩܦܵܐ\nܕܤܥܘܿܪܘܬܐ ܡܒܲܕܩ. ܐܝܟ ܗ̇ܝ ܕܝܲܡܝܼܢܗ\nܕܡܵܪܝܐ ܥܸܒܼܕܬ̤ ܚܲܝܠܐ. ܘܝܲܡܝܼܢܟ ܡܵܪܝܐ\nܐܲܓܸܢ ܥܠܝܢ. ܘܫܪܟܐ ܕܕܐܝܟ ܗܠܝܢ. ܗܕܐ\nܕܒܐܪܙܗ̇ ܡܼܬܼܪܫܡܝܼܢܢ. ܗ̄܆ ܕܡ̣ܢ\nܝܲܡܝܼܢܐ ܠܤܸܡܠܐ. ܠܒܼܘܼܕܵܩ ܥܘܼܕܪܢܐ\nܝܲܡܝܼܢܝܐ: ܘܚܝܠܐ ܐܠܗܝܐ: ܕܡܸܬܼܠܘܐ ܠܢ\nܗܫܐ ܘܒܚܲܪܬܼܐ. ܗܫܐ ܡ̇ܢ ܒܲܒܼܛܝܼܠܘܼܬܐ\nܝܼܚܝܼܕܵܝܬܐ ܘܥܘܼܕܪܢܐ ܐܠܗܝܐ ܕܠܘܸܐ ܠܢ\nܡ̣ܢ ܥܡܵܕܐ. ܠܚܪܬܼܐ ܕܝܢ܆ ܠܩܲܠܝܠܘܼܬܼ\nܩܝܵܡܬܢ ܡܸܬܼܢܲܩܦܵܐ܇ ܕܒܚܲܝܠܗ ܕܪܘܚܵܐ\nܡܸܫܬܿܡܠܝܐ܇ ܗ̇ܘ ܕܡܲܥܕܐ ܠܢ ܡ̣ܢ ܦܘܼܡܹܗ\nܕܡܵܘܬܐ܇ ܘܲܡܚܲܕܬܼ ܨܘܼܒ̈ܬܢ ܒܫܘܼܦܪܐ\nܕܠܐ ܡܵܝܘܿܬܘܼܬܐ.","english":"of the right hand to the left is begun with the sign, to indicate the union in Christ. For the whole Church confesses that the heavenly Eve was taken from his side while he slept, and she was one flesh with him. Thus from the right side of Christ, the father of the world to come, is joined to him in the bosom of the Church, and she is one spirit with him. For also because of this, from the side of the right hand, blood and water flow from his side, which are the mystery of holy baptism and the saving blood, by which the whole glorious Church is joined to him in love. Again, concerning the mystery of divine help: wherever the name of the right hand appears in Scripture, it indicates help and support for the performance of actions, as in \"the right hand of the Lord wrought might,\" and \"your right hand, O Lord, is stretched out over me,\" and the like. This is signified in its mystery, that from the right hand to the left, it indicates right-handed help and divine power, which accompany you now and at the end. Now, in the present, through solitary perfection and the divine help that accompanies you from baptism; at the end, for the swiftness of your resurrection, which is accomplished by the power of the Spirit, which delivers you from the mouth of death and renews your youth in the beauty of immortality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܡܝܼܢܐ","severity":"info","text":"The Syriac term ܝܲܡܝܼܢܐ (yamīnā) means 'right hand' and is used here both literally and symbolically for divine power and support.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܤܸܡܠܐ","severity":"info","text":"The Syriac term ܤܸܡܠܐ (semlā) means 'left hand' and contrasts with the right hand in the ritual signing schema.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܵܘܐ","severity":"info","text":"The reference to Eve (ܚܵܘܐ) being taken from Adam's side while he slept alludes to a tradition found in Syriac exegesis, e.g., in Ephrem's Commentary on Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܡܝܼܢܗ ܕܡܵܪܝܐ ܥܸܒܼܕܬ̤ ܚܲܝܠܐ","severity":"info","text":"The phrase 'the right hand of the Lord wrought might' echoes Psalm 118:16 (Peshitta) or similar Old Testament passages where God's right hand signifies power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from ritual practice (signing from right to left) to typological interpretation (Eve from Adam, Church from Christ) and then to eschatological promise (resurrection).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܕܡ̣ܥ, ܠܒܼܘܼܕܵܩ) that may affect interpretation; the English draft smooths over these ambiguities.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܠܒܼܘܼܕܵܩ (l-bw-dq) is obscure; possibly a corruption or rare term for 'union' or 'indication'.","The clause about Eve being taken 'while he slept' (ܒܪܘܿܫܡܐ) may reflect a variant tradition not fully clarified."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܘܡܲܩܝܼܡ ܠܢ ܡ̣ܢ ܝܲܡܝܼܢܐ\nܒܡܲܠܟܘܼܬܗ܆ ܥܲܡ ܟܠܗܘܢ ܥܡ̈ܝܼܕܐ\nܡܫܲܒ̈ܚ ܠܲܫܡܹܗ ܐܡܹܝܢ. ܦܤܘܿܩܐ\nܕܫܒܼܬܥܤܪ ܀ ܡܛܠ ܥܪ̈ܒܐ ܘܡܵܘ̈ܡܝܢܐ\nܥܲܪܵܒܼܐ ܡ̇ܢ܆ ܡ̣ܢ ܫܹܡ ܥܲܪܒܘܼܬܼܐ\nܢܤܝܼܒܼ. ܕܐܝܠܝܢ ܕܥܵܪܒܿܝܼܢ ܠܚܲܒܼܪ̈ܝܗܘܢ\nܡ̣ܢ ܐܝܠܝܢ ܕܬܼܵܒܼܥܼܝܼܢ. ܐܢ ܒܡܲܕܐܬܐ܆\nܘܐܢ ܒܤܘܥܪ̈ܢܐ ܐܚܪ̈ܢܐ. ܐܝܟ ܕܐܡ̣ܪ\nܒܪ ܤܝܼܪܐ. ܒܹܪܝ ܐܢ ܥܪܒܬܿ ܠܚܲܒܼܪܟ܆\nܐܲܫܠܸܡܬܿ ܢܲܦܫܟ ܠܟܼܠ ܢܸܤܝ̈ܘܿܢܝܼܢ. ܐܦ\nܓܹܝܪ ܗܪܟܐ ܥܲܪ̈ܵܒܹܐ ܕܥܲܡ ܥܵܡ̈ܘܕܐ܆\nܐܝܟ ܡ̇ܢ ܕܥܵܪܒܿܝܼܢ ܢܲܦܫܬ̈ܗܘܢ ܡ̣ܢ\nܟܗܢܐ܇ ܕܕܠܐ ܡܘܼܡ ܒܬܸܫܡܫܬܗܘܢ\nܘܒܟܼܠܗ ܕܘܼܒܿܪܗܘܿܢ ܢܸܗܘܘܿܢ. ܘܗܕܐ܆\nܒܬܪ ܡܵܘܡܝܵܢܘܼܬܐ. ܗ̇ܝ ܕܟܕ ܩܵܪܹܒܼ\nܩܕܡܝܬܼ ܥܵܡܘܼܕܐ ܠܩܕܡ ܟܗܢܐ:\nܡܲܟܼܦܪ ܠܗ ܟܗܢܐ ܒܒܝܼܫܐ ܘܚܲܝ̈ܠܘܵܬܗ:\nܘܒܡܠ̈ܐܟܼܘܗܝ ܘܒܬܸܫܡܫܬܗ ܘܒܛܥܝܘܼܬܹܗ:\nܘܒܼܚ̈ܕܬܬܐ ܕܐܲܒܵܥܘ ܬܠܡ̈ܝܼܕܘܗܝ ܒܥܹܕܬܿܐ:\nܘܝܡ̇ܐ ܕܠܐ ܬܘܼܒܼ ܢܸܬܼܟܿܕܸܢ ܠܫܘܼܥܒܵܕܗ:\nܘܠܐ ܡܩܲܒܿܠ ܥܠܘܗܝ ܢܝܼܪܐ ܕܨܸܢ̈ܥܬܗ:\nܘܕܡܟܝܠ ܡܲܟܼܬܸܿܒܼ ܢܲܦܫܹܗ ܠܡܵܪܐ ܗ̇ܘ\nܕܗܘܸ ܟܗܢܐ ܐܸܫܬܕܪ ܡܢܹܗ ܒܐܝܼܙܓܕܘܼܬܐ:\nܕܗܕܐ ܢܓܼܡܘܿܪ. ܘܬܘܼܒ ܒܬܪ ܗܕܐ\nܡܲܠܦ ܠܹܗ܆ ܠܡܵܘܕܵܝܘܼ ܠܡܸܬܼܢܐ ܗܲܝܡܵܢܘܼ̄\nܕܒܲܚܕܢܵܝܘܼܬ ܟܝܵܢܐ ܐܠܗܝܐ: ܘܒܼܬܠܝܼܬܝܘܼܬܼ\nܩܢܘ̈ܡܐ܆ ܘܒܚܕܝܘܼܬܐ ܕܗܘܸܬ ܠܦܘܼܪܩܢܐ\nܘܟܕ ܨܐ̇ܪ ܠܗ ܪܘܿܫܡܵܐ ܨܠܡ ܐܝܼܬܼܘܼܬܐ\nܩܕܝܼܫܬܐ ܥܠ ܒܹܝܬܼ ܥܝ̈ܢܘܗܝ. ܕܡܚܵܘܹܐ\nܕܥܸܪܒܿܐ ܕܲܛܥ̣ܐ ܗܦܟ ܠܘܬܼ ܡܵܪ̈ܘܗܝ܇\nܘܐܸܬܼܪܫܸܡ ܒܛܲܒܼܥܐ ܕܝܼܠܗܘܢ. ܘܗܝ̇\nܕܡܸܬ̱ܪܫܡ ܐܡ̇ܪ. ܘܠܐ ܐܡ̇ܪ ܕܪܫ̇ܡ\nܐܢܐ. ܕܡܘܕܥ ܕܠܘ ܕܝܼܠܗ ܗܘ̣ ܪܘܿܫܡܵܐ\nܕܟܼܵܗܢܐ: ܐܠܐ ܕܡܵܪܗ܇ ܘܕܗܘܸ ܡܸܨܥܵܝܐ\nܗ̄ܘ̣: ܕܓܼܒܹܐ ܒܛܝܒܿܘܼ ܕܲܢܫܲܡܸܫ. ܘܒܬܪܟܸܿܢ\nܡܥܲܪܛܸܠ ܠܗ܆ ܐܝܟ ܓܲܠܘܵܝܐ ܕܐܸܬܬܝܬܿܝ\nܡ̣ܢ ܫܒܝܼܬܐ.","english":"and establishes him from the right hand in his kingdom, with all the baptized who glorify his name. Amen. Section seventeen. Because of the guarantors and the sworn oaths, the guarantor from the name of suretyship is taken, that those who guarantee for their companions from those who are subject, whether in property or in other actions, as Bar Sira said: \"My son, if you guarantee for your companion, you have delivered yourself to all his debts.\" For here too the guarantors who are with the deacons, as they guarantee themselves from the priest, that without blemish in their service and in all their conduct they may be. And this, after the oaths, which when the deacon first approaches the priest, the priest denies him with evil and his powers, and his angels, and his service, and his error, and the innovations of the fathers of his disciples in the Church, and swears that he will not again be corrupted for his service, and will not receive upon himself the yoke of his ordination, and that henceforth he will enroll himself to the Lord who is the priest who was sent from him in the apostolate of this completion. And again after this he teaches him to confess the true faith of the divine nature in unity, and in the Trinity of hypostases, and in the incarnation that was for salvation. And when the sign is made for him, he imprints the image of the holy essence upon the house of his eyes, to show that the guarantor of error has turned to his lords, and has been imprinted with their stamp. And she who is imprinted says, and does not say that I have imprinted, to indicate that the imprint is not his own, that of the priest, but that of his lord, and that he is the mediator who chooses by the grace of him who serves. And after he kneels, he strips him, like the revelation that came from the captivity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪ̈ܒܐ","severity":"info","text":"The Syriac term ܥܪ̈ܒܐ (ʿarbē) means 'guarantors' or 'sureties,' a legal and ecclesial metaphor for those who stand as sponsors for the deacon's fidelity.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bar Sira","severity":"info","text":"The citation 'My son, if you guarantee for your companion, you have delivered yourself to all his debts' is from Ben Sira (Sirach), a wisdom book used in Syriac tradition, though the exact verse is not given in the source.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"oaths","severity":"info","text":"The passage describes a deacon's ordination ritual involving oaths of renunciation of error and service, and a confession of Trinitarian faith, reflecting late antique Syriac liturgical practice.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Section seventeen","severity":"info","text":"The phrase 'Section seventeen' (ܦܣܘܩܐ ܕܫܒܥܣܪ) marks a clear textual division, indicating the work is organized into numbered sections, likely for liturgical or catechetical use.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܿܫܡܵܐ","severity":"info","text":"The term ܪܘܿܫܡܵܐ (rūšmā) means 'sign' or 'imprint,' here referring to the liturgical gesture or mark that signifies the deacon's transfer of allegiance from error to the true lords.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܫܒܝܼܬܐ","severity":"caution","text":"The phrase 'from the captivity' (ܡ̣ܢ ܫܒܝܼܬܐ) is ambiguous; it may refer to a historical event, a symbolic 'captivity' of error, or a textual source; the exact referent is unclear.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the captivity' (ܡ̣ܢ ܫܒܝܼܬܐ) is ambiguous: it could refer to a historical captivity, a metaphorical state of error, or a lost textual source. The reading taken is that it likely refers to a revelation or teaching emerging from a state of spiritual captivity.","The identity of 'Bar Sira' is clear as Ben Sira, but the exact verse citation is not provided in the source, leaving the scriptural reference imprecise."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܥܪܛܠܐܝܼܬܼ ܕܠܐ ܬܟܤܝܼܬܼܐ. ܕܲܡܚܵܘܹܐ ܒܗܕܐ ܬܥܵܫܹܗ ܘܥܲܡܠܗ\nܕܒܼܒܹܝܬܼ ܫܲܒܵܝܵܘ̈ܗܝ: ܘܕܦ̣ܢܐ ܓܲܠܘܵܝܐ\nܡ̣ܢ ܓܵܠܘܼܬܐ ܠܘܬ ܓܵܠܘܼܬܹܗ. ܘܬܼܘܼܒ\nܡܸܫܬܲܠܚܵܢܘܼܬܹܗ ܕܡ̣ܢ ܡ̈ܐܢܐ ܘܚܸܫ̈ܠܬܼܐ܇\nܗ̇ܝ ܕܡܸܫܬܲܠܚ ܡ̣ܢ ܒܪܢܫܐ ܥܲܬܝܼܩܵܐ. ܡܫܘܕܥܐ.. ܘܥܠ ܗܠܝܢ ܟܠܗܝܢ܆ ܥܲܪܵܒܼܵܐ\nܤܗ̇ܕ. ܘܥܵܪܹܒ ܒܗ̇ ܒܢܦܫܗ ܘܕܒܲܙ ܗܝܼ\nܪܘܼܬܼܵܐ ܬܬܢ̱ܛܪ. ܘܒܬܪ ܟܸܢ ܡܲܥܪܸܒܼ ܠܗ\nܟܗܢܐ ܒܪܐ ܝܵܪܬܐ ܘܡܲܠܟܘܬܐ. ܘܤܐܡ\nܒܒܝܬ ܐܪ̈ܟܐ ܕܒܐܪܥܐ ܛܘܦܤܢܐܝܬܼ. ܟܕ ܒܲܫܪܪܐ ܒܒܹܝܬܼ ܐܪ̈ܟܐ ܕܤܸܦܪ̈ܝ\nܪܘܼܚܐ ܒܲܫܡܝܐ ܡܸܬܼܟܿܬܹܒܼ. ܘܟܸܢ ܡܲܥܸܠ\nܠܗ ܕܲܢܡܘܼܬܼ ܘܢܸܚܹܐ ܒܓܼܘ ܡܲܝ̈ܐ: ܛܘܼܦܤܐ\nܕܩܲܒܼܪܐ ܘܕܩܝܵܡܬܿܐ. ܒܕܬܪ̈ܬܝܢ ܨ̇ܐܪ\nܟܗܢܐ ܒܡܥܡܘܕܝܬܐ: ܗ̄ܝ܆ ܕܡܵܘܬܿܐ\nܘܕܚ̈ܝܐ. ܒܕܐܝܟ ܕܒܼܩܒܼܪܐ ܡܸܬܼܩܲܒܼܪܝܼܢ\nܒܡ̈ܝܐ ܦܓܼܪܐ ܘܠܢܦܫܐ: ܘܡܵܝܬܿܝܼܢ ܘܚܵܐܹܝܢ܆\nܒܐܪܙ ܢܘܼܚܵܡܵܐ ܕܗ̇ܘܐ ܒܚܲܪܬܼܐ. ܘܩܵܠܹܗ\nܕܟܼܗܢܐ܆ ܐܝܟ ܩܪܢܐ ܕܒܫܘܼܠܡܐ. ܘܒܫܡ̈ܗܐ ܕܡܲܕܟܿܪ܆ ܡܚܵܘܹܐ ܕܒܼܫܸܡ\nܡܢ̣ܘ ܡ̇ܐܬܼ ܘܚ̇ܝܐ. ܗ̇܆ ܕܬܠܝܼܬܝܘܬܐ. ܘܗ̇ܝ ܕܛܒܿܥ ܠܥܵܡܘܿܕܵܐ ܬܠܬܼ ܘܒܢ̈ܬܐ\nܒܥܘܼܒܿܐ ܕܡܲܥܡܘܕܝܼܬܐ. ܡܚܵܘܹܐ ܕܛܘܼܦܤܐ\nܗܘ̣ ܕܬܠܬܼܐ ܝܵܘܡ̈ܝܼܢ. ܕܒܼܩܒܪܐ ܗܘܸܐ\nܡܚܲܕܬܵܢܢ. ܕܒܚܕ ܚܕܐ ܙܒܢܬܿܐ\nܕܛܘܼܒܵܥܹܗ܆ ܚܕ ܝܵܘܡܐ ܡܛܦܣ. ܘܫܵܠܚ\nܠܡܵܘܬܿܐ ܘܠܲܚܛܝܼܬܐ ܒܓܼܘܗ ܕܡܲܥܡܘܕܝܼܬܐ. ܐܟܡܐ ܕܫܠܚ ܗܘܸ ܡܲܚܐ ܟܠ ܢܚ̈ܬܐ\n.. ܀ .. ܚ .. ܀ .. ܒܓܼܘ ܩܲܒܼܪܐ. ܘܐܝܟ ܕܲܠܥܘܸܠܐ ܕܡܕܝܼܩ ܡ̣ܢ\nܟܪܤܐ܆ ܗܟܼܢܐ ܘܡ̣ܢ ܟܪܹܣ ܡ̈ܝܐ ܡܕܝܼܩ\nܥܵܡܘܕܐ ܕܐܸܬܼܒܪܝܼ ܚܲܕܬܼܐܝܼܬܼ ܀ ܀ ܀ ܦܤܘܿܩܐ ܕܬܡܢܬܥܤܪ ܀ ܡܛܠ ܠܒܼܘܼ̈ܫܝ\nܥܡ̈ܘܕܐ܇ ܘܕܟܗܢܐ ܡܲܥܡܕܵܢܐ܇ ܘܕܡܵܢܐ\nܡܪܲܙܙܝܼܢ.","english":"nakedly without concealment. He shows by this his toil and labor in the house of his elders, and the open wonder from exile to his exile. And again his sending away from the entrails and the pangs, which is sent from the ancient head. A sign. And concerning all these, the guarantor is a witness. And he stands surety for it with himself, and he plunders so that the inheritance may be adorned. And after this he makes him a priest, a son, an heir, and a kingdom. And he places in the archives on earth typically, while confirming in the archives of the books of the Spirit written in heaven. And then he brings in the likeness and life in the water: a type of burial and resurrection. By these two things the priest becomes in baptism: that of death and of life. For as in a burial they are buried in water, body and soul, and they die and live, in the mystery of the resurrection that is at the end. And the voice of the priest, like the call at the end. And by the names of the one who reminds, he shows that in the name of the one who died and lives, that of the Trinity. And that which immerses three times in the font of baptism shows that it is a type of the three days that are renewed in the tomb. For in each one of his immersions, one day is typified. And he strips off death and sin within baptism, just as he who strips off sin makes alive all the sisters. ... within the tomb. And as the embryo is pressed from the womb, so also from the womb of the water the font is pressed, which is created anew. Section eighteen. Concerning the garments, the fonts, and the priest who baptizes, and the water that is consecrated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܪܛܠܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ܥܪܛܠܐܝܼܬܼ (ʿarṭilāʾīt) means 'nakedly' or 'without concealment,' likely a technical term for the unadorned state of the baptismal candidate.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܒܹܝܬܼ ܐܪ̈ܟܐ","severity":"info","text":"The phrase ܒܒܹܝܬܼ ܐܪ̈ܟܐ (b-bēt ʾarkē) refers to 'archives' or 'records,' here contrasting earthly archives with heavenly books of the Spirit, a motif in Syriac baptismal typology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܿܩܐ ܕܬܡܢܬܥܤܪ","severity":"info","text":"The passage ends with the rubric 'Section eighteen,' marking a structural division in the work; the preceding section (seventeen) concluded with a discussion of guarantors and oaths.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܼܦܣܐ ܕܩܲܒܼܪܐ ܘܕܩܝܵܡܬܿܐ","severity":"info","text":"The typology of baptism as a 'type of burial and resurrection' (ܛܘܼܦܣܐ ܕܩܲܒܼܪܐ ܘܕܩܝܵܡܬܿܐ) parallels Syriac liturgical commentaries, e.g., those of Theodore of Mopsuestia, where immersion signifies death and emergence new life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܡܘܿܕܵܐ ܬܠܬܼ ܘܒܢ̈ܬܐ","severity":"info","text":"The phrase ܥܵܡܘܿܕܵܐ ܬܠܬܼ ܘܒܢ̈ܬܐ (ʿāmōdā tlāt w-bʿātē) refers to the triple immersion in the baptismal font, interpreted as a type of the three days Christ spent in the tomb.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܝܟ ܕܲܠܥܘܸܠܐ ܕܡܕܝܼܩ ܡ̣ܢ ܟܪܤܐ","severity":"caution","text":"The comparison of the font to an embryo pressed from the womb (ܕܲܠܥܘܸܠܐ ܕܡܕܝܼܩ ܡ̣ܢ ܟܪܤܐ) is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering 'pressed from the womb of the water' is interpretive.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'all the sisters' (ܟܠ ܢܚ̈ܬܐ) in the English draft is unclear; the Syriac may be corrupt or refer to a specific group (e.g., nuns or female catechumens).","The reference to 'the ancient head' (ܒܪܢܫܐ ܥܲܬܝܼܩܵܐ) is ambiguous—possibly a title for Christ or a patriarch."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܐܡ̇ܪܝܢܢ ܕܢܚ̈ܬܐ ܪ̈ܓܼܝܼܓܐ ܕܥܠ\nܗܕܡ̈ܘܗܝ ܕܥܵܡܘܕܐ ܡܸܬ̱ܪܡܹܝܢ܆\nܘܬܿܨܒܿܝܼܬܹܗ ܕܒܗܘܢ܆ ܛܘܼܦܤܐ\nܨܵܝܪܝܼܢ ܕܫܘܼܒܚܐ ܕܡܛܝܲܒܼ ܠܗ܇\nܕܐܪܙܗ ܩܲܕܡ ܨܸܪ܇ ܕܢܗܘܐ ܡܕܲܡܹܐ\nܐܪܙܐ ܗܢ̣ܐ ܒܲܥܬ̈ܝܼܕܬܐ. ܒܕܒܐܪܙܐ ܡܝܼܬܼ\nܐܦ ܐܸܬܼܢܲܚܡ. ܐܦ ܐܨܛܒܬ ܘܐܸܬܕܲܡܝܼ\nܒܚ̈ܝܐ ܠܐ ܡܝ̈ܘܬܼܐ. ܡܛܠ ܨܒ̈ܬܐ ܕܟܗܢܐ\nܘܡܛܠ ܡܥܦܪܐ ܚܘܪܐ ܕܥܠ ܪܹܫܟܵܗܢܵܐ\nܡܸܬܐ̱ܡܪܐ ܕܐܟܼܡܐ ܕܐܸܬܼܟܲܤܝܼ ܗܘ̣ܐ\nܪܫܗ ܕܝܘܿܚܢܢ ܒܤܥܪܐ ܤܓܝܼܐܐ ܡ̣ܢ ܒܠܲܝ\nܡܤܲܦܪܵܢܐ܆ ܗܟܢܐ ܘܐܦ ܟܗܢܐ ܡܟܲܤܹܐ\n܀ ܀ ܀ ܛ ܀ ܀ ܀ ܪܫܗ ܒܡܲܥܦܪܐ. ܐܸܠܐ ܡܸܬܐ̱ܡܪܐ ܕܝܘܿܚܢܢ\nܐܘܼܟܿܡ ܗܘ̣ܐ ܤܲܥܪܗ܆ ܠܡܵܢܐ ܕܝܢ ܗܢܐ\nܚܸܘ̱ܪ. ܟܕ ܐܘܼܟܿܡܐ ܙܕ̇ܩ ܗܘ̣ܐ ܕܢܗܘܐ\nܡܲܥܦܪܐ ܡܛܠ ܦܸܚܡܵܐ. ܐܡ̇ܪܝܼܢܢ܆ ܡܛܠ\nܕܟܗܢܐ ܥܬܼܝܼܕ ܕܲܢܕܲܟܹܿܐ ܠܒܢܝ̈ܢܫܐ ܡ̣ܢ\nܚܛܗ̈ܐ ܒܲܫܝܵܓܼܬܐ ܕܡ̈ܝܐ ܩܕܝܼܫ̈ܐ. ܡܚܵܘܹܐ\nܕܩܢܹܐ ܗܘ̣ ܕܘܼܟܵܝܐ ܡ̣ܢ ܟܕܘܼ. ܘܚܸܘܵܪ\nܪܫܗ ܡ̣ܢ ܚܛܗܐ. ܗ̇ܘ ܕܩܕܡ ܗܕܐ܆\nܐܘܼܟܿܡ ܗܘ̣ܐ ܒܲܚܛܝܼܬܹܗ ܕܐܕܡ. ܗ̇ܝ ܕܠܐ\nܐܹܫܟܿܚ ܢܵܡܘܤܐ ܥܬܼܝܼܩܐ ܠܡܲܚܘܵܪܘܼܬܹܗ\nܘܕܡܸܫܟܿܚ ܕܲܢܕܲܟܹܿܐ ܠܐܝܠܝܢ ܕܡܲܥܡܕ. ܡܛܠ ܨܒ̈ܬܐ ܕܟܼܵܗ̈ܢܐ ܢܚ̈ܬܐ ܕܝܢ ܦ̈ܐܝܐ\nܕܡܟܲܤܹܐ ܒܗܘܢ ܟܗܢܐ ܦܓܼܪܗ ܡܵܘܕܥ܆\nܕܒܸܐܤܛܠ ܫܘܼܒܼܚܐ ܡܨܲܒܿܬܐ ܢܲܦܫܗ. ܘܕܒܝܕ ܨܸܒܼܬܹܿܗ ܗܕܐ܆ ܢܛܼܠܐ ܠܐܢܫܐ ܥܠ\nܠܒܼܘܼ̈ܫܐ ܪ̈ܘܚܢܝܐ ܘܢܘܼܗܪ̈ܢܝܐ܇ ܕܡܸܬܥܲܦܝܼܢ\nܒܥܠܡܐ ܕܲܥܬܼܝܼܕ. ܘܕܗ̣ܢܘܢ ܬܘܼܒܼ ܟܡܐ\nܕܚܙ̇ܝܢ ܠܗ ܒܬܨܒܝܼܬܐ ܗܕܐ܆ ܢܸܩܢܘܿܢ\nܤܒܼܪܐ ܕܬܸܫܒܘܚܬܗܘܢ ܕܒܠܒܼܘܼܫܐ\nܗܢܐ܆ ܒܬܪ ܩܝܵܡܬܿܐ. ܒܕܢܝܼܫܐ ܕܗܕܐ\nܤ̇ܐܡ ܡܕܡ ܥܲܝ̈ܢܝܗܘܢ ܟܗܢܐ ܒܢܚ̈ܬܐ\nܕܥܠܘܗܝ ܘܒܨܒܬܹܿܗ ܗܕܝܼܪܬܿܐ.","english":"the priests say that the tender veils upon\nthe limbs of the pillar are cast,\nand his intention in this forms a type\nof the glory prepared for him,\nwhose mystery precedes the form, for it resembles\nthis mystery in the future things. For by this mystery he died\nand was also buried. He was also baptized and was immersed\nin life not death. Because of the priest’s white hair\nand because of the white head-covering upon his head,\nit is said that just as the head of John was covered\nwith much hair from the days\nof his youth, so also the priest covers\nhis head with the head-covering. But it is said that John’s\nhair was black; why then is this\nwhite? When black would be fitting for the\nhead-covering because of the soot. It is said, because\nthe priest is destined to cleanse the faithful from\nsins by the sprinkling of holy waters. He shows\nthat purity stands from soot. And the whiteness\nof his head from sin. That which before this\nwas black in the sin of Adam, which\nthe old law was unable to whiten,\nand which is able to cleanse those who are baptized. Because of the priest’s white hair, the veils\nof the face that cover him, the priest shows his body,\nthat by the stole of glory he adorns himself. And by means of this intention, he casts a shadow over\nthe spiritual and luminous garments that are put on\nin the future world. And that these again, as\nhe sees in this intention, are the\nhope of the glory of those who are in these garments,\nafter the resurrection. By the sign of this\nhe places something before their eyes, the priest, by the veils\nupon him and by this prepared intention.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܪܙܐ","severity":"info","text":"The Syriac term ܐܪܙܐ (rāzā) here means 'mystery' in a liturgical-sacramental sense, referring to the Eucharist or a related rite, not merely a secret.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܗܢܐ","severity":"info","text":"The Syriac ܟܗܢܐ (kāhnā) is the standard term for 'priest', distinct from ܡܫܡܫܢܐ (deacon) or ܐܦܝܣܩܘܦܐ (bishop). It reflects the clerical hierarchy in Syriac Christianity.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܚܢܢ","severity":"info","text":"The reference to John's hair (black vs. white) alludes to the figure of John the Baptist, whose ascetic appearance is contrasted with the priest's white head-covering, drawing on hagiographic tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܦܪܐ ܚܘܪܐ","severity":"info","text":"The 'white head-covering' (ܡܲܥܦܪܐ ܚܘܪܐ) likely refers to the liturgical veil or maphre used in Syriac Eucharistic practice, symbolizing purity and priestly authority.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܒ̈ܬܐ ܕܟܼܵܗ̈ܢܐ","severity":"info","text":"The 'priest's white hair' (ܨܒ̈ܬܐ ܕܟܼܵܗ̈ܢܐ) is paralleled with the 'veils of the face' (ܦ̈ܐܝܐ ܕܡܟܲܤܹܐ), linking the priest's physical appearance to liturgical vestments, a common typological motif in Syriac commentary.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܼܟܿܡ ܗܘ̣ܐ ܤܲܥܪܗ","severity":"caution","text":"The text notes a discrepancy: John's hair was black, but the priest's head-covering is white. The explanation (purity from sin) is theological rather than historical, and the logic may be strained; the Syriac is not corrupt but the argument is elliptical.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pillar' (ܥܵܡܘܕܐ) is unclear; it may refer to a liturgical object or a symbolic figure (e.g., Christ or a saint).","The phrase 'tender veils' (ܪ̈ܓܼܝܼܓܐ ܕܥܠ ܗܕܡ̈ܘܗܝ) could denote either actual cloth veils on a pillar or metaphorical coverings."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܕܗܟܼܢܐ ܟܕ ܢܸܚܢܘܢ ܕܘܼܒܪ̈ܝܗܘܢ ܛܵܒܼ̈ܐ܆\nܥܬܝܼܕܝܼܢ ܕܢܸܨܛܒܿܬܘܢ ܒܥܠܡܐ ܕܥܬܝܼܕ:\nܗ̇ܝ ܕܡܸܬܬܲܥܠ ܥܵܡܘܪܐ ܠܡܕܒܿܚܐ܆\nܠܡܲܥܠܗ ܕܠܦܪܕܝܤܐ ܗ̇ܘ ܕܡܢܗ ܐܸܬܓܿܠܸܙ\nܐܕܡ ܘܐܸܬܓܲܙܝܸ ܡܵܘܕܥܵܐ܇ ܘܠܡܸܬܼܩܲܪܒܼܵܢܘܼܬܹܗ\nܕܠܘܬ ܐܝܼܠܢܐ ܕܚ̈ܝܐ܆ ܡܫܵܘܕܥܐ ܀ ܗ̇ܝ\nܕܡܸܫܬܘܬܦ ܒܐܘܟܪܤܛܝܼܵܐ ܥܵܡܘܕܐ܆\nܘܐܘܼܟܼܠܐ ܪܘܼܚܵܢܝܐ ܕܢܤ̇ܒ ܗ̇ܘ ܗܘܼ\nܕܒܼܬܘܼܪܤܝܐ ܕܚ̈ܝܐ ܥܬܝܼ̈ܕܐ ܡܸܬܦܚܡ܇\nܘܒܲܕܡܘܼܬܼ ܚܲܠܒܼܐ ܝ̇ܢܩ ܠܐܪ̈ܙܐ ܐܠܗ̈ܝܐ܇\nܕܡܕܲܪܓܼܝܼܢ ܠܗ ܐܝܟ ܝܲܠܘܼܕܐ ܗ̇ܢܘܢ\nܥܬܼܝܼ̈ܕܐ. ܦܤܘܿܩܐ ܕܬܫܥܤܪ ܀ ܡܛܠ\nܪ̈ܘܿܫܡܐ ܐܚܪܢܝܐܝܬ. ܘܡܛܠ ܗ̇ܝ ܕܠܡ̇ܢ\nܡ̣ܢ ܚܕܐ ܩܪܢܐ ܟܠܗܘܢ ܪ̈ܘܫܡܐ\nܐܡ̇ܪܝܼܢ ܓܹܝܪ ܡܦܲܫ̈ܩܝ ܢܸܫܡ̈ܫܬܼܐ. ܕܐܟܼܡܐ ܕܒܟܼܠܗܹܝܢ ܬܫܡ̈ܫܬܐ ܛܘܼܦܤܐ\nܨܵܝܪܐ ܗܘ̣ܬ ܥܬܝܼܩܬܐ ܠܚܕܬܿܐ܆ ܗܵܟܼܢܐ\nܘܐܦ ܒܲܥܡܕܐ ܩܕܝܼܫܐ ܙ̇ܕܩ ܕܬܨܘܪ ܀ ܪܘܿܫܡܐ ܓܹܝܪ ܩܕܡܝܐ܆ ܦܚ̇ܡ ܠܗ̇ܘ\nܕܒܹܗ ܐܬܪ̱ܩܸܡ ܐܒܪܗܡ. ܘܲܫܒ̣ܩ\nܠܐܒܗ̈ܘܗܝ ܒܬܪ ܕܒܐܠܗ̈ܝܗܘܢ ܟܦ̣ܪ:\nܘܐܸܬܿܛܦܝܼܣ ܘܐܫܬܡܥ ܠܐܠܗܐ: ܘܐܸܬܦܪܸܫ\nܡܸܢܗܘܢ ܒܝܕ ܗܲܝܡܵܢܘܼܬܼܵܐ ܕܒܼܡܘܼܠܟܢܐ\nܕܡܠܟ ܠܗ ܐܠܗܐ: ܕܐܸܬܼܚܲܫܒܿܬܼ ܠܗ\nܗܝܡܢܘܬܐ ܕܒܡܘܼ̈ܠܟܢܘܗܝ ܠܙܕܝܼܩܘ. ܘܕܠܐ ܥܲܡܠܐ ܡܸܬܪ̱ܫܡ ܡ̣ܢ ܩܪܢܐ\nܡܸܬܪܫܡܢܐ܆ ܡܚܘܐ ܕܡܘܼܠܟܢܐ ܕܠܘܬܼ\nܐܒܪܗܡ܆ ܕܠܐ ܥܲܡܠܐ ܕܢܡܘ̈ܤܐ ܗܘܹܐ\nܐܠܐ ܒܡܸܠܬܐ ܒܲܠܚܘܿܕ. ܗܲܝܡܸܢ ܐܒܼܪܗܡ. ܘܕܘܼܟܿܬܼ ܓܙܘܼܪܬܿܐ ܕܐܒܪܗܡ ܡܡܲܠܹܐ\nܡܘܼܠܟܿܢܐ ܕܠܘܵܬܹܗ ܀ ܘܗܵܝ̇ ܕܒܹܝܬܼ ܥܝ̈ܢܘ:\nܡܬ̱ܪܫܡ܆ ܕܲܡܚܘܐ ܕܡ̣ܢ ܙܪܥܗ ܢܦ̣ܩ\nܡܒܲܪܟܼܢܐ ܕܥܡ̈ܡܐ ܕܪ̈ܘܿܫܡܐ ܒܝܬܼ ܥܲܝ̈ܢܝܼ̄: ܗܘܢ\nܕ ܒܼܚܕܐ ܨܸܒܼܥܐ ܪܫ̇ܡ܆ ܕܠܐ ܐܬܓܠܝܼ ܚܝܠܗ\nܕܐܠܗܐ ܗܝܕܝܟ ܘܠܐ ܐܸܬܼܝܼܕܥ ܐܠܐ ܐܢ\nܒܲܡܢܬܐ ܀","english":"Thus, when their good deeds are seen, they are destined to be adorned in the world to come, which is likened to a dweller approaching the altar, to enter that paradise which from its beginning was hidden and concealed from Adam, and to be brought near to the tree of life, a sign. That which partakes in the Eucharist is the pillar, and the spiritual food which he receives is that which, through the mystery of the tree of life to come, is transformed, and in the manner of milk, he draws the divine mysteries, which lead him like a child to the future. Section nineteen. Concerning the types, finally. And concerning that which, from a single reading, all the types are spoken, for the interpreters of the liturgies say that just as in all the liturgies the type was an ancient image for the new, so also in holy baptism it is fitting that it should be an image. For the first type corresponds to that by which Abraham was marked, and he left his fathers after he denied their gods, and he was converted and hearkened to God, and he was separated from them by the faith of the promises which God made to him, so that the faith in his promises was accounted to him as righteousness. And that which is marked without effort from a reading that is marked shows that the promise to Abraham was not through laws but through word alone. Abraham believed. And the place of Abraham's circumcision is filled by the promise to him. And that which is marked in the house of the eyes shows that from his seed came forth the blessed one of the peoples of the types in the house of my eyes, which is marked with one finger, so that the power of God was not then revealed nor known except through faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܿܩܐ ܕܬܫܥܤܪ","severity":"info","text":"The phrase 'Section nineteen' marks a major division in the work, concluding the preceding allegorical exposition and introducing a new section on the types (rūšmē).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܘܿܫܡܐ","severity":"info","text":"The term rūšmē (types) is a key technical term in Syriac liturgical theology, denoting prefigurative signs or symbols that point to sacramental realities, here applied to Abraham's story as a type of baptism.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܪܗܡ","severity":"info","text":"The reference to Abraham leaving his fathers and denying their gods alludes to the patriarch's conversion narrative in Genesis 12 and the broader tradition of his rejection of idolatry, as elaborated in Jewish and Christian exegesis.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬܼ ܥܝ̈ܢܘ","severity":"info","text":"The phrase 'house of the eyes' (bēt ʿaynē) is a Syriac idiom for the pupil of the eye, used here metaphorically to indicate a focal point of vision or revelation, possibly referencing a liturgical gesture or iconographic detail.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܡܕܐ ܩܕܝܼܫܐ","severity":"info","text":"The comparison of the types in the Eucharist to those in holy baptism (ʿmādā qaddīšā) reflects a common Syriac typological method, where both sacraments are seen as recapitulating the same salvific history.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܬܼ ܥܲܝ̈ܢܝܼ̄","severity":"caution","text":"The phrase 'house of my eyes' (bēt ʿaynay) in the English draft is ambiguous; the Syriac could be read as a first-person possessive, possibly indicating a personal or authorial insertion, but the exact referent remains unclear.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'house of my eyes' (bēt ʿaynay) may be a scribal or authorial first-person expression, but its precise liturgical or exegetical context is uncertain.","The reference to 'one finger' marking the type is obscure; it may denote a specific gesture in baptismal or Eucharistic ritual, but no clear parallel is attested in the source."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ܬܪܝܢܐ ܕܝܢ ܡܫܝܼܚܘܬܐ ܕܐܗܪܘܢ\nܘܒܢ̈ܘܗܝ ܘܡ̈ܠܟܐ: ܗ̇ܝ ܕܒܲܡܨܥܬܐ ܗܘܸܬ܆\nܠܫܘܼܡܠܝܐ ܕܒܹܝܬܼ ܐܒܪܗܡ ܠܡܫܝܼܚܐ ܀ ܬܠܝܼܬܝܐ ܕܝܢ܆ ܕܐܠܝܼܬܘܗܝ ܚܘܼܬܡܐ ܐܚܪܝܐ\nܫܘܼܡܠܝܐ ܗܘ̣ ܕܒܪܘܼܚܐ ܕܩܘܼܕܫܐ܆\nܕܒܲܥܡܕܗ ܕܡܵܪܢ ܗܘ̤ܐ. ܘܗܘܼܝܘܼ ܫܘܼܡܠܝܐ\nܓܡܝܼܪܐ ܀ ܗ̇ܝ ܕܝܢܕ ܡ̣ܢ ܚܕܐ ܩܪܢܐ ܪܫ̇ܡ\nܘܡܫ̇ܚ ܘܲܡܚܲܬܡ: ܘܕܠܐ ܚܵܡ̇ܪ ܠܟܠܗܘܢ\nܒܲܚܕܐ ܕܘܼܟܿܐ܆ ܡܫܵܘܕܥ܇ ܕܠܐ ܐܸܬܓܡܪܘ\nܟܠܗܘܢ ܤܘܼܥܪ̈ܢܐ ܐܟܚܕܐ܇ ܘܠܐ ܒܚܕ ܙܒܼܢܐ:\nܘܕܐܦܢ ܪܘܼܚܐ ܫܘܹܐ ܗ̇ܘ ܕܒܩܲܪܢܐ ܡܲܥܒܸܿܕ\nܘܚܲܕ ܚܲܝܠܐ ܐܝܼܬܼܘܗܝ ܒܟܠ ܙܒ̈ܢܝܼܢ܆ ܐܹܠܵܐ\nܦܪܝܼܫ ܙܒܼܢܐ ܘܕܘܼܟܿܬܐ. ܒܲܙܒܼܢ ܡ̇ܢ\nܡܘܼܠܟܿܢܐ: ܒܲܙܒܢ ܕܝܢ ܦܘܼܩ̈ܕܐ ܕܒܸܤܪܐ:\nܘܒܙܒܢ ܥܡܵܕܐ ܕܒܡ̈ܝܐ ܘܪܘܼܚܐ܇ ܐܦܢ\nܪܘܼܚܐ ܗ̇ܘ ܕܕܲܒܿܪ ܠܐܒܪܗܡ ܘܚܲܝܠ. ܘܗܘܸܐ ܥܡ ܡܘܫܐ ܘܥܲܡ ܢܒ̈ܝܼܐ܇ ܘܒܗ\nܡܸܬܕܒܿܪܐ ܚܕܬܿܐ ܚܲܕܗܘ܆ ܘܠܐ ܐܵܠܨܵܐ\nܕܡܛܠ ܚܘܼܠܦ ܢܵܡܘܤܐ ܘܙܲܒܢܐ ܘܕܘܼܟܿܬܐ:\nܢܸܬܚܲܠܦ ܪܘܼܚܐ ܡܲܥܒܿܕܢܐ ܕܒܟܠ. ܐܸܠܐ\nܡܛܠ ܕܘܼܪܵܫܢ ܘܕܘܼܪܵܓܼܢ ܕܠܓܼܡܝܼܪܘܬܐ\nܤܥ̇ܪ. ܐܟܼܡܐ ܕܚ̇ܙܝܢܢ ܕܐܒܐ ܚܕܵܐ\nܪܚ̱ܡܬܐ ܩܢܹܐ ܨܹܝܕ ܒܪܗ. ܘܟܼܕ ܐܝܼܬܼܵܘ̄\nܫܒܼܪܐ܆ ܘܟܕ ܐܝܼܬܼܘܗܝ ܛܠܝܐ܆ ܘܟܼܕ\nܐܝܬܼܘܗܝ ܓܲܕܘܕܼܵܐ. ܘܟܕ ܐܝܼܬܼܘܗܝ ܥܠܝܡܵܐ. ܐܠܐ ܦܘܩ̈ܕܐ ܕܠܘܬܗ ܘܕܘܼܒܵܪ̈ܐ ܠܐ ܫܛܹܝܢ. ܘܒܙܒܼܢ ܚܲܠܒܼܐ ܡܬܪܤܐ ܠܗ܆ ܘܒܿܙ̣ܒܲܢ\nܒܕܘܚ̈ܠܐ ܕܐܤ̈ܩܛܐ. ܘܒܲܙܒܲܢ ܒܹܝܬܼ\nܡܪܕܘܼܬܐ ܕܝܘܼܠܦܢܐ. ܠܐ ܕܝܢ ܓܿܠܐ ܠܗ ܟܠܗ\nܚܘܼܫܒܹܗ܇ ܘܠܐ ܡܲܫܠܡ ܒܐܝܼ̈ܕܘ ܩܢܝܵܢܗ:\nܥܕܡܐ ܕܡܸܬܓܿܡܪ ܒܝܼܕܥܬܐ. ܗܵܟܢ\nܘܐܠܗܢ ܤܓܝܼܕܐ: ܒܫܘܼܚܠܦܐ ܕܢܵܡܘ̈ܤܐ\nܥܲܬܼܝܼܩ̈ܐ ܘܚܲܕܬ̈ܐ܆ ܕܲܒܿܪ ܠܓܢܤܢ ܥܕܡܵܐ\nܠܫܘܼܡܠܝ ܝܕܥܬܐ. ܐܟܼܡܐ ܕܐܡ̣ܪ ܫܠܝܼܚܐ\nܫܡܲܝܵܢܐ.","english":"The second is the anointing of the priesthood of Aaron and his sons and the kings, which was in the middle, for the completion of the house of Abraham to the Messiah. The third is that of Elijah, whose seal is the final completion, which is by the Spirit of the Holy One, which occurred at the baptism of the Lord. And they were a perfect completion. That which from one action marks, anoints, and seals, and does not delay all of them in one place, indicates that not all actions were completed together, nor in one time. And also the Spirit is the same that acts in the action, and one power exists in all times, but the time and place are distinct. At the time of the kingdom, at the time of the commandments of the flesh, and at the time of baptism by water and Spirit, also the Spirit is the one that led Abraham and Hagar. And it was with Moses and with the prophets, and by it the new covenant is administered, and it is not necessary that because of the change of law, action, and place, the acting Spirit in all is changed. But because of the degrees and stages of perfection it acts. Just as we see that a father has one love towards his son, and when he is an infant, and when he is a child, and when he is an adolescent, and when he is a youth, but the commandments to him and his conduct do not change. And at the time of milk he is nourished by it, and at the time of the fears of the ascetics, and at the time of the house of discipline of learning. Not, however, does he reveal to him all his thought, nor entrust to him his authority, until he is perfected in knowledge. Thus also the divine worship, through the change of old and new laws, leads the body until the completion of knowledge. As the heavenly apostle said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܝܢܐ ܕܝܢ ܡܫܝܼܚܘܬܐ","severity":"info","text":"The Syriac phrase ܬܪܝܢܐ ܕܝܢ ܡܫܝܼܚܘܬܐ (taryā d-ya mšīḥūṯā) is rendered 'the second is the anointing of the priesthood' in the draft, but ܡܫܝܼܚܘܬܐ (mšīḥūṯā) more precisely means 'messiahship' or 'anointing' in a Christological sense, not simply 'priesthood'.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܡܲܝܵܢܐ","severity":"info","text":"The phrase 'the heavenly apostle' (ܫܡܲܝܵܢܐ ܫܠܝܼܚܐ) likely refers to Paul, who is often called 'the heavenly apostle' in Syriac tradition, e.g., in reference to his vision on the road to Damascus or his celestial authority.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܒܪܗܡ ܘܚܲܝܠ","severity":"info","text":"The mention of Abraham and Hagar (ܐܒܪܗܡ ܘܚܲܝܠ) alludes to the Genesis narrative (Gen 16) where Hagar is the handmaid of Sarah, mother of Ishmael. In Syriac exegesis, this pairing often symbolizes the typology of the old covenant leading to the new.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܝܼܬܝܐ ܕܝܢ ܕܐܠܝܼܬܘܗܝ","severity":"info","text":"The passage enumerates three stages: the anointing of Aaron's priesthood (first), the anointing of Elijah (third), with the second being the middle completion. This tripartite structure mirrors a typological progression from Old Testament priesthood to prophetic fulfillment in Christ.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܼܡܐ ܕܚ̇ܙܝܢܢ ܕܐܒܐ ܚܕܵܐ ܪܚ̱ܡܬܐ","severity":"info","text":"The analogy of a father's single love for his son at different ages (infant, child, adolescent, youth) parallels the patristic theme of divine oikonomia, where God's unchanging Spirit adapts to different stages of salvation history, as seen in Irenaeus and Origen.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܘܸܐ ܥܡ ܡܘܫܐ ܘܥܲܡ ܢܒ̈ܝܼܐ","severity":"caution","text":"The Syriac reads ܘܗܘܸܐ ܥܡ ܡܘܫܐ ܘܥܲܡ ܢܒ̈ܝܼܐ ('and it was with Moses and with the prophets'), but the English draft adds 'Hagar' after Abraham, which is not in the Syriac at this point; the draft may conflate two separate references.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܫܝܼܚܘܬܐ (mšīḥūṯā) could mean 'anointing' or 'messiahship'; the draft interprets it as 'priesthood', but the context of Aaron and Elijah suggests a Christological anointing. The identity of 'the heavenly apostle' is not explicitly named in the text, though Paul is the likely referent. The draft's insertion of Hagar after Abraham may be a conflation with a separate reference earli"],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܕܟܼܡܐ ܕܙܒܼܢܐ ܕܝܵܪܬܿܐ ܛܠܹܐ܆\nܠܐ ܦܪܝܼܫ ܡ̣ܢ ܥܒ̈ܕܐ ܘܫ̄. ܘܕܗܟܢܐ\nܐܦ ܚܢܢ ܟܕ ܝܲܠܘܼ̈ܕܐ ܗܕܝܢ ܬܚܹܝܬܼ\nܐܤܛܘܼ̈ܟܼܤܘܗܝ ܕܥܵܠܡܐ ܡܸܬܕܲܒܿܪܝܼܢ\nܗܘܼܝܢ. ܟܕ ܡ̣ܛܐ ܕܝܢ ܫܘܼܠܡܗ ܕܥܵܠܡܐ:\nܗܝܕܝܢ ܫܲܕܪ ܐܠܗܐ ܠܒܼܪܹܗ: ܘܲܗܘܐ ܡ̣ܢ\nܐܢܬܿܬܼܐ ܘܬܚܹܝܬ ܢܵܡܘܿܤܐ܆ ܕܢܸܙܒܸܿܢ ܠܐܝܠܝܢ\nܕܐܝܼܬܼܝܗܘܢ ܬܚܹܝܬ ܢܵܡܘܿܤܐ. ܗܟܢܐ\nܘܗܫܐ ܡܚܵܘܼܐ ܒܝܕ ܩܪܢܐ ܕܒܕܘܼܟܿܬܼ\nܪܘܼܚܵܐ ܡܡܲܠܝܐ: ܗ̇ܝ ܕܟܕ ܡܵܫܚܵܐ\nܗܘܼܬܼ ܟܗ̈ܢܐ܆ ܟܵܗܢܘܼܬܐ ܡܫܲܡܠܹܝܢ\nܗܘ̣ܘ. ܘܡ̈ܠܟܐ ܡܲܠܟܿܘܬܼܐ. ܘܗܫܐ\nܫܘܼܡܠܝܐ ܡܲܩܢ̱ܝܵܐ. ܘܟܠܗܝܢ ܚܕܵܐ ܐܪܘܼܚܵܐ\nܤܵܥܪܐ. ܘܲܡܦܲܠܓܼܐ ܘܝܵܗܒܿܐ ܐܝܟ ܕܗܝܸ\nܨܵܒܼܝܵܐ܇ ܠܦܘܼܬܼ ܛܘܼܝ̈ܒܐ ܘܕܲܪ̈ܓܐ ܕܲܡܩܲܒܠܢܐ. ܦܤܘܩܐ ܕܥܤܪܝܢ ܀ ܡܛܠ ܗ̇ܝ ܕܐܢ\nܡܥܡܘܕܝܬܐ ܠܫܘܒܼܩܢ ܚܛܗ̈ܐ ܐܝܼܬܝܼܗ̇܆\nܠܡܵܢܐ ܝܠܘ̈ܕܐ ܘܫܒܪ̈ܐ ܟܕ ܠܝܬ ܠܗܘܢ\nܚܛܝܼܬܼܐ ܡܥܡܕܝܼܢܢ. ܝܲܠܘܼ̈ܕܐ ܕܝܢ\nܕܠܲܥܡܵܕܐ ܡܸܬܩܲܪܒܝܼܢ܆ ܟܕ ܥܕܟܝܠ\nܕܠܐ ܚܛܗܐ ܐܢܘܢ܆ ܐܡ̇ܪܝܼܢܢ. ܡܛܠ\nܕܡܸܨܛܠܝܢܘܼܬܐ ܕܡ̣ܢ ܐܠܗܐ ܗܘܸܬ ܠܒ̈ܢܝ\nܐܢܵܫܐ: ܕܢܝܼܪܐ ܕܫܘܥܒܵܕܐ ܕܚܛܝܼܬܐ ܥܠ\nܚܹܐܪܘܼܬܼܗܘܢ ܐܲܥܸܠܘ ܘܤܵܡܘ: ܒܲܥܒܼܪ\nܢܡܘܿܤܐ܆ ܗܘܸܘ ܠܗܘܢ ܡܸܟܹܝܠ ܟܠܗܘܢ\nܝܲܠܕܘ̈ܗܝ ܕܐܕܡ ܥܒ̈ܕܐ ܕܲܚܛܝܼܬܐ. ܐܟܼܡܢ\nܡ̇ܢ ܕܡܸܬܼܝܼܠܕ ܡ̣ܢ ܥܲܒܼܕܹܐ ܥܲܒܼܕܵܐ ܗܘ̣. ܥܕܡܐ ܕܡܩܲܒܸܿܠ ܚܪܘܼܪ̈ܐ ܕܡ̣ܢ ܥܲܒܼܕܘܼܬܐ. ܟܕ ܥܕܟܝܠ ܐܘܼܪܚܐ ܕܐܠܗܐ ܒܙܲܠܝܼܩܵܐ\nܫܡܝܵܢܐ ܠܒܼܢܝ̈ܢܫܐ ܐܸܬܝܼܕܥܬ̤: ܤܝܵܓܼܐ\nܕܒܐܦܝ̈ܗܘܢ ܒܬܪܥܘܼܬܗܘܢ ܕܥܲܡ\nܐܠܗܐ ܐܬܬܪܥ. ܘܡܛܠ ܬܪܥܘܼܬܼܗܘܢ\nܕܥܲܡܗ܆ ܠܤܝܼܡܬܼ ܒܢ̈ܝܐ ܡܸܟܹܿܝܠ ܕܢܸܬܼܩܪܒܘܼܢ\nܫ̣ܘܵܘ. ܘܡܛܠ ܕܥܲܒܼܕܘܼܬܗܘܢ ܬܸܬܚܲܪܪ܇\nܘܗܝܕܝܢ ܠܤܝܼܡܬܼ ܒܢ̈ܝܐ ܢܸܫܬܘܘܿܢ.","english":"the first of the sacrifice of the heir is hidden, not distinguished from the works and the rest. And thus also the matter, when the children are under the elements of the world, is conducted. When, however, the end of the world arrives, then God sends his Son, and he is with the Church and under the Law, that he may sacrifice for those who are under the Law. Thus also now he shows by the call that in the place of the Spirit that fills, which when the oil was for the priests, the priesthoods were fulfilled, and the kings the kingdom. And now the completion is made ready. And all of them one Spirit works, and distributes and gives as it wills, according to the graces and ranks of the receivers. Section of the tenth. Because that baptism is for the remission of sins, why are children and infants baptized when they have no sins? The children, however, who approach baptism, while yet they have no sin, are said to be because the intercession from God is for the sons of men, who indeed brought the yoke of the servitude of sin upon their freedom and placed it, under the Law, they became from then on all the sons of Adam servants of sin. As also whoever is born from servants is a servant, until he receives the letters of freedom from servitude. While yet the way of God in the shining heavens was made known to the sons of men, the seal on their faces in their covenant with God was sealed. And because of their covenant with him, the seal is placed on the sons from then on that they may approach it is equal. And so that their servitude may be freed, and then the seal is placed on the sons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܟܼܡܐ ܕܙܒܼܢܐ ܕܝܵܪܬܿܐ ܛܠܹܐ","severity":"info","text":"The phrase 'the first of the sacrifice of the heir is hidden' likely refers to a typological or sacrificial offering that is concealed or not yet manifest, contrasting with later visible rites.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܥܡܘܕܝܬܐ","severity":"info","text":"The Syriac term ܡܥܡܘܕܝܬܐ (maʿmōdītā) means 'baptism,' here discussed in relation to remission of sins and the baptism of infants.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢ̈ܝܐ ܕܐܕܡ","severity":"info","text":"The reference to 'all the sons of Adam' as servants of sin echoes Pauline theology (e.g., Romans 5:12–19) on inherited sin and the need for redemption.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܪܘܼܪ̈ܐ ܕܡ̣ܢ ܥܲܒܼܕܘܼܬܐ","severity":"info","text":"The 'letters of freedom from servitude' metaphorically describes baptismal grace as manumission from sin, a common patristic image in Syriac literature.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܥܤܪܝܢ","severity":"info","text":"The phrase 'Section of the tenth' marks a textual division, likely a chapter or section break in the manuscript tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܟܼܡܐ ܕܙܒܼܢܐ ܕܝܵܪܬܿܐ ܛܠܹܐ","severity":"caution","text":"The opening phrase is syntactically ambiguous; 'the first of the sacrifice of the heir' may be corrupt or elliptical, and the English draft's rendering 'hidden' is interpretive.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the heir' (ܝܵܪܬܿܐ) is unclear; it may refer to Christ or a typological figure.","The phrase 'under the Law' (ܬܚܹܝܬ ܢܵܡܘܿܤܐ) is ambiguous, possibly denoting a period or a state of subjugation.","The transition from the discussion of sacrifice to infant baptism is abrupt, suggesting a lacuna or editorial seam."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ܡܲܥܡܘܕܝܼܬܐ ܠܚܐܪܘܼܬܼܐ ܕܚ̈ܝܐ ܐܸܬܝܲܗܒܿܬ̤܆\nܒܫܘܼܡܵܗܐ ܫܒܝܼܚܐ ܕܬܠܝܬܝܘܼܬܼܐ. ܘܡܛܠ ܕܠܐ ܦܐܝܐ ܕܟܕ ܥܲܒܕܐ ܐܝܼܬܝܗܘܿܢ\nܕܚܛܝܼܬܼܐ܆ ܠܫܘܼܡܵܗܐ ܕܒ̈ܢܝܐ ܕܐܠܗܐ\nܢܩܲܒܠܘܼܢ. ܡ̣ܢ ܢܝܼܪܐ ܕܫܘܼܥܒܿܕܐ ܕܚܛܝܼܬܼܐ\nܩܵܕܡܝܼܢ ܡܸܫܬܪܹܝܢ܇ ܘܗܝܕܝܢ ܠܤܝܼܡܬܼ\nܒܢ̈ܝܐ ܡܸܫܬܿܘܹܝܢ. ܕܒܼܚܹܐ ܪܘܬܗܘܢ\nܝܘܼܪܬܿܢܐ ܕܐܠܗܐ ܢܩܲܒܿܠܘܼܢ. ܕܥܠ ܗܕܐ\nܐܦ ܐܝܠܝܢ ܕܕܠܐ ܚܛܗ̈ܝܢ ܡܸܬܼܩܲܪܒܼܝܼܢ\nܠܡܥܡܘܕܝܼܬܐ: ܐܟܙܢܐ ܕܫܲܒܪ̈ܐ ܘܝܲܠܘܼ̈ܕܐ܆\nܠܐ ܗܘ̣ܐ ܒܲܛܠܐܝܼܬܼ ܐܝܼܬܼܝܗ̇ ܡܵܘܗܒܼܬܹܐ\nܨܐܕܝܗܘܿܢ. ܘܡܛܠ ܕܡ̣ܢ ܥܲܒܼܕܘܼܬܼܐ\nܝܼܠܝܼܕܝܼܢ. ܘܥܲܒܕܐ ܐܢܘܢ ܕܲܚܛܝܼܬܼܐ ܕܗ̇ܘ\nܒܲܪܢܫܐ ܩܕܡܝܐ܇ ܕܒܲܥܒ̣ܵܪ ܢܡܘܤܐ ܥܠ\nܟܠܗܘܢ ܒܢܝ̈ܢܫܐ ܐܲܡܠܟܼܬ̤. ܒܡܲܥܡܘܕܝܼܬܐ\nܕܝܢ ܡܩܲܒܿܠܝܼܢ ܚܪܘܪ̈ܝܗܘܢ܆ ܘܒܤܝܼܡܬܼ\nܒܢ̈ܝܐ ܗ̇ܘܐ ܚܘܼܠܛܢܗܘܢ. ܡܛܠ ܗܕܐ\nܕܝܢ ܡܲܥܡܕܝܼܢܢ ܠܝܠܘܼ̈ܕܐ ܘܐܦܢ ܕܠܐ ܚܛܵܗ\nܐܢܘܢ. ܕܡ̣ܢ ܥܲܒܼܕܘܼܬܼܐ ܢܸܬܬܚܪܪܘܼܢ܇\nܘܒ̈ܢܝܐ ܠܐܠܗܐ ܢܸܗܘܘܿܢ. ܦܤܘܩܐ\nܕܥܤܪܝܢ ܘܚܕ ܀ ܡܛܠ ܗ̇ܝ ܕܐܦܢ\nܡܥܡܘܕܝܬܐ ܢܸܒܼܥܵܐ ܕܟܼܠܢ ܛܵܒܼ̈ܢ\nܐܝܼܬܹܝܗ̇: ܠܐ ܙ̇ܕܩ ܕܢܸܥܡܲܕ ܕܬܪ̈ܬܝܢ\nܙܒ̈ܢܝܢ܇ ܐܠܐ ܚܕܐ ܡܥܡܘܕܝܬܐ ܐܟܼܡܐ\nܕܦܵܩܕܐ ܗܲܝܡܵܢܘܼܬܼܐ ܕܬܒ̈ܠܝܐ. ܐܡ̇ܪܝܼܢܢ ܕܝܢ. ܕܐܟܼܙܢܐ ܕܡܐܢܐ ܕܡ̣ܢ\nܛܝܼܢܐ ܡܸܬܿܬܲܩܢ: ܒܡ̈ܝܐ ܡܸܬܓܿܒܸܠ ܐܢ\nܡܸܤܬܪܲܚ܇ ܟܡܵܐ ܕܛܝܼܢܐ ܐܝܼܬܵܘܼܗܝ܇\nܘܠܲܟܼܝܢܐ ܕܢܘܼܪܐ ܥܕ ܟܝܠ ܠܐ ܐܸܫܬܘܬܦ. ܡܐ ܕܝܢ ܕܐܸܫܬܿܓܼܪ ܒܝܕ ܢܘܼܪܐ: ܕܬܘܼܒܼ\nܡ̣ܢ ܕܪܫ ܢܸܬܓܒܸܠ ܘܒܡ̈ܝܐ ܢܸܬܿܬܲܩܢ܆\nܠܲܝܬܿ ܦܪܘܿܣ. ܗܟܢܐ ܐܦ ܚܢܢ: ܟܡܵܐ\nܕܒܟܝ̈ܢܐ ܡܝ̈ܘܬܼܐ ܐܝܼܬܼܿܝܢ: ܐܵܠܨܵܐܝܼܬ\nܠܚܘܼܕܵܬܼܵܐ ܕܠܐ ܡܝܘܿܬܼܘܼܬܼܐ܆ ܡܩܲܒܿܠܝܼܢܢ.","english":"baptism to the freedom of life is given,  \nin the glorious name of the Trinity. And because it is not fitting that when the servant is  \nof sin, he should receive the name of the sons of God.  \nBut when the yoke of the servitude of sin  \nis first loosed, then the rank  \nof sons is attained. For they receive the inheritance of God  \nby the living sacrifice. And concerning this,  \neven those who are without sins approach  \nbaptism: just as infants and children,  \nit is not in vain that the gift is given to them.  \nAnd because they are born with servitude,  \nand the servant of sin is that first man,  \nwho by transgression of the law ruled over all the sons.  \nIn baptism, however, they receive their freedom, and the rank  \nof sons becomes their mixture. For this reason,  \ntherefore, they baptize children and even those without sin,  \nso that with servitude they may be freed,  \nand become sons of God.  \nSection twenty-one. Because  \nbaptism also requires that all good things  \nbe in it, it is not right that one be baptized twice,  \nbut one baptism, as  \nthe faith of the world commands. They say, however,  \nthat just as flour from wheat is kneaded,  \nwith water it is mixed or  \ndissolved, as much as the wheat is,  \nand the impurity of the fire does not participate until the measure. But when it is burned by fire,  \nthen again from the beginning it is mixed and kneaded with water,  \nthere is no difference. So also sin: as long as  \nthey are in mortal bodies, they necessarily  \nreceive the renewal of immortality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܥܡܘܕܝܼܬܐ","severity":"info","text":"The Syriac term ܡܲܥܡܘܕܝܼܬܐ (maʿmōdīṯā) is the standard word for 'baptism', derived from the Greek βάπτισμα via Aramaic. Here it is used both for the sacrament and metaphorically for liberation from sin.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒ̈ܢܝܐ","severity":"info","text":"The plural ܒ̈ܢܝܐ (bʿayyā) means 'sons' and is used repeatedly in this passage to denote the status of 'sons of God' (ܒ̈ܢܝܐ ܕܐܠܗܐ), a key soteriological category in Timothy II's theology, contrasting with servitude to sin.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܼܚܹܐ ܪܘܬܗܘܢ","severity":"info","text":"The phrase 'living sacrifice' (ܕܒܼܚܹܐ ܪܘܬܗܘܢ) echoes Pauline language (e.g., Romans 12:1) and likely refers to Christ's sacrificial offering, which mediates the inheritance of sonship. The Syriac tradition often links this to Eucharistic typology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܤܘܩܐ ܕܥܤܪܝܢ ܘܚܕ","severity":"info","text":"The notation 'Section twenty-one' (ܦܤܘܩܐ ܕܥܤܪܝܢ ܘܚܕ) is a structural marker typical of Syriac manuscripts, dividing the treatise into numbered sections. This helps locate the passage within the broader work.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܼܙܢܐ ܕܡܐܢܐ ܕܡ̣ܢ ܛܝܼܢܐ","severity":"info","text":"The analogy of flour (ܡܐܢܐ) from wheat (ܛܝܼܢܐ) being kneaded with water and then burned by fire, only to be remixed, parallels patristic discussions of baptismal regeneration and the transformation of the mortal body, possibly drawing on Irenaeus or Ephrem.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܤܝܼܡܬܼ ܒ̈ܢܝܐ ܗ̇ܘܐ ܚܘܼܠܛܢܗܘܢ","severity":"caution","text":"The phrase 'the rank of sons becomes their mixture' (ܘܒܤܝܼܡܬܼ ܒ̈ܢܝܐ ܗ̇ܘܐ ܚܘܼܠܛܢܗܘܢ) is ambiguous: ܚܘܼܠܛܢܗܘܢ (ḥūlṭān) can mean 'mixture' or 'composition', possibly referring to the blending of divine and human natures in baptism. The exact theological nuance is debated.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the rank of sons becomes their mixture' (ܘܒܤܝܼܡܬܼ ܒ̈ܢܝܐ ܗ̇ܘܐ ܚܘܼܠܛܢܗܘܢ) is ambiguous: ܚܘܼܠܛܢܗܘܢ may denote a physical or spiritual blending, and the exact soteriological mechanism is unclear.","The analogy of flour and fire (lines 21–25) is syntactically compressed; the relationship between the 'impurity of the fire' (ܠܲܟܼܝܢܐ ܕܢܘܼܪܐ) and the process of renewal is not fully explained."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܡܵܐ ܕܝܢ ܕܡ̣ܢ ܕܪܫ ܒܝܕ ܡܥܡܘܕܝܼܬܐ\nܐܸܬܓܒܸܠܢܢ: ܘܛܝܒܿܘܼܬܐ ܕܪܘܼܚܵܐ ܩܲܒܸܿܠܢܢ:\nܗ̇ܝ ܕܝܲܬܿܝܼܪ ܡ̣ܢ ܫܛܼܪ ܟܠ ܢܘܼܪ̈ܝܼܢ ܕܐܝܼܬܼ\nܓܵܡܪܐ ܠܢ: ܠܐ ܡܟܝܠ ܡܩܲܒܿܠܝܼܢܢ ܚܘܼܕܬܼܐ\nܕܬܪܝܢ. ܐܟܼܡܐ ܕܐܦܠܐ ܚܸܨܦܐ ܕܐܸܫܬܓܪ̤ܬ܆\nܓܒܼܝܼܠܘܬܐ ܕܬܪ̈ܬܝܢ. ܡܕܝܢ ܐܦ ܠܐ\nܠܡܲܥܡܘܕܝܼܬܐ ܐܚܪܬܼܐ ܕܒܡ̈ܝܐ ܡܤܲܟܹܿܝܢܲܢ. ܡܛܠ ܕܠܚܕܐ ܩܝܵܡܬܿܐ ܡܤܲܒܿܪܝܼܢܢ܇\nܕܛܘܼܦܤܗ̇ ܒܡܥܡܘܕܝܬܐ ܡܸܬ̱ܪܫܡ. ܕܡ̣ܢܗ̇ ܠܐ ܡܝ̈ܘܬܐ ܗ̇ܘܝܢܢ܇ ܘܥܠ ܚܘܼܕܵܬܼܵܐ\nܬܪܝܢܐ ܠܐ ܡܸܤܬܲܢܩܝܼܢܢ. ܘܚܕܐ ܙܒܼܢ\nܡܝܼܬܼ ܝܫܘܿܥ. ܕܒܛܘܼܦܤܐ ܕܡܵܘܬܿܗ\nܥܡܲܕܢ ܡܸܫܬܡܠܐ. ܘܕܢܸܥܛܘܿܦ ܬܘܼܒ\nܢܡܝܼܬܝܼܘܗܝ ܒܬܸܢܝܐ ܕܡܲܥܡܘܕܝܼܬܐ܆\nܪܒ ܗ̄ܘ̣ ܪܘܼܫܥܗ̇ ܕܨܒܘܼܬܐ. ܘܚܕܐ\nܙܒܼܢ ܡܸܬܼܓܲܙܪܝܼܢ ܗܘ̣ܘ ܥܸܒܼܪ̈ܝܐ܇ ܒܲܦܤܵܩܐ\nܕܒܼܗܪܐ: ܗ̇ܘ ܕܠܓܼܙܘܪܬܿܐ ܕܠܐ ܒܐܝܼ̈ܕܝܼܢ\nܡܛܲܦܸܣ ܗܘ̣ܐ. ܘܚܕܐ ܬܘܼܒܼ ܙܒܲܢ\nܒܚܠܘܿܕܿ. ܡܵܘܠܕܐ ܒܝܕ ܐܢܬܿܬܼܐ ܠܥܠܡܐ\nܗܢܐ ܡܩܲܒܿܠܝܼܢܢ. ܒܗܠܝܢ ܗܟܝܠ ܛܘܦ̈ܤܐ܆\nܚܕܐ ܗܘ̣ ܙܒܲܢ ܒܠܚܘܿܕ ܐܵܠܨܵܐ ܕܢܸܬܼܝܼܠܕ܆\nܠܥܠܡܐ ܐܪܙܢܝܐ ܕܟܪܤܛܝܵܢܘܼܬܼܐ. ܕܒܕܓܼܘܿܢ ܕܐܝܟܿܢܐ ܕܠܐ ܡܲܨܝܐ ܕܒܪܢܫܐ\nܝܠܝܼܕܐ܇ ܠܓܘ ܟܪܤܐ ܕܐܸܡܹܗ ܢܸܥܛܘܿܦ\nܠܡܸܬ̱ܝܼܠܕܘܼ. ܘܐܦܢ ܢܸܗܘܐ ܕܲܡܤܲܪܚܝܼܢ\nܟܠܗܘܢ ܗܕ̈ܡܵܘܗܝ܇ ܘܲܤܢܝܼܩܝܼܢ ܒܲܪܕܪܹܫ\nܒܟܲܤܐ ܠܡܸܬܓܿܒܼܵܠܘܼ ܐܝܟ ܕܡ̣ܢ ܠܘܼܩܕܡ\nܒܪܡ ܒܐܘܼܡܢܘܼܬܐ ܕܐܵܤܝܘܼܬܼܐ܆ ܡܸܬܼܦܲܪܣ\nܚܘܼܠܡܵܢܐ ܠܟܘܼܪ̈ܗܢܐ ܕܗܕܡ̈ܘܗܝ. ܗܟܼܢܐ ܠܐ ܡܸܫܟܿܚܵܐ܇ ܕܬܘܼܒܼ ܠܓܘ ܟܲܪܤܐ\nܕܡ̈ܝܐ ܐܢܵܫ ܢܸܥܛܘܿܦ ܕܢܸܬܝܠܕ܇ ܐܵܦܹܢ\nܢܸܗܘܐ ܕܲܡܤܲܪܚܐ ܢܲܦܫܗ ܒܟܼܘܼ̈ܬܡܬܐ\nܕܚܛܝܼܬܼܐ܇ ܘܲܤܢܝܼܩ ܒܟܠܗܹܝܢ ܥܠ ܚܘܼܠܡ̄:\nܩܲܕܡܝܐ ܕܩܲܒܸܿܠ ܒܝܼܕ ܥܡܵܕܐ. ܐܝܼܬܼ ܗܘ̣\nܠܗ̇ ܓܹܝܪ ܠܐܤܝܘܼܬܹܗ܆ ܐܪ̈ܙܐ ܕܟܪܤܛܝܵܢܘܼܬܐ.","english":"de of sin is broken through baptism, and the grace of the Spirit is received, which is more excellent than any other gift that exists for it. Therefore, they do not receive the renewal of the second [baptism], just as there is no shame in the two [baptisms] being confused. Likewise, they do not need another baptism by water, because they await one resurrection, whose type is depicted in baptism, from which they are not dead, and they are not fit for a second renewal. And one time Jesus died, whose type of death is fulfilled by baptism. And again, his death is repeated in the mystery of baptism; great is the error of this opinion. And one time the Hebrews were circumcised, by the cutting of the foreskin, which prepared for the circumcision not made by hands. And again, one time by birth, birth through a woman into this world is received. By these types, therefore, one time only is the necessity of being born into the spiritual world of Christianity. For just as it is impossible for one who is born once to return into the womb of his mother to be born again, and also it is not possible for him to arrange all his limbs and to enter into the womb to be formed again as before, but by the art of medicine, health is provided for the diseases of his limbs. So also, it is not possible that again into the womb of water a person should return to be born, nor is it possible for him to arrange himself by the remedies of sin and to enter into all [the states] of health: the first [health] which he received through baptism. For there is for it, indeed, to its medicine, the mysteries of Christianity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author argues that baptism is a unique, unrepeatable event, analogous to physical birth and death, and that a second baptism is therefore invalid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܦܣܐ","severity":"info","text":"The Syriac term ṭupsā (type, pattern) is used repeatedly to link baptism to Christ's death and resurrection, indicating a typological rather than literal identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The argument that one cannot be reborn from the womb echoes John 3:4, but the author applies it to baptism, not physical birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to circumcision of the Hebrews and the 'circumcision not made by hands' reflects a common Syriac Christian contrast between Jewish and Christian rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of analogies (death, circumcision, birth) to build a cumulative argument against the repetition of baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܡܵܐ ܕܝܢ ܕܡ̣ܥ ܕܪܫ) which may affect the precise sense of the opening clause.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܡܵܐ ܕܝܢ ܕܡ̣ܥ ܕܪܫ is obscure; the translation assumes it means 'when the yoke of sin is broken'.","The reference to 'two [baptisms]' (ܬܪ̈ܬܝܢ) is ambiguous: it may mean two distinct baptisms or two aspects of one baptism."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ܕܒܗܘܿܢ ܐܸܬܼܡܠܸܟ ܫܘܒܼܩܢܐ ܠܟܼܠ\nܕܡܗܲܝܡܸܢ. ܗ̄: ܬܝܒܘܬܐ ܘܲܫܝܵܓܼܬܿܐ\nܕܸܡܥܵܝܬܿܐ ܘܲܕܿܕܡ̈ܝܵܢ. ܩܦܠܐܘܢ ܕܐܪܒܿܥܐ:\nܡܛܠ ܐܪ̈ܙܐ ܩܕܝܼ̈ܫܐ ܕܦܓܪܐ ܘܕܡܐ\nܘܒܹܗ ܐܝܼܬܼ ܦܤܘܩ̈ܐ: ܝܘ̄: ܦܤܘܿܩܐ\nܩܕܡܝܐ ܡܛܠ ܫܘܼܡܠܝܐ ܕܒܗܘܢ\nܐܡ̇ܪܝܼܢܢ. ܗܘܸ ܓܹܝܪ ܫܘܼܡܠܝܐ ܗܢܐ:\nܡܬ̱ܪܫܡ ܕܐܝܼܬܼܘܗܝ ܫܵܘܬܿܦܘܼܬܼܐ\nܕܠܘܬܼ ܐܠܗܐ ܘܐܠܗ̈ܝܬܐ: ܒܡܸܨܥܵܝܘܼܬܼܐ\nܕܫܵܘܬܿܦܘܼܬܼܐ ܕܦܓܼܪ ܘܲܕܡܐ܆ ܕܠܵܘ\nܒܲܟܼܝܵܢܐ ܐܢܘܢ ܒܸܤܪܐ ܘܕܡܵܐ܇ ܐܠܐ\nܒܛܝܒܿܘܬܐ ܘܠܐܠܗܐ ܡܸܠܬܐ ܒܲܚܕܵܝܘܼܬܗܘܿܢ\nܕܥܲܡ ܡܫܝܼܚܐ ܡܫܵܘܬܦܝܼܢ. ܐܡ̇ܪ ܓܹܝܪ\nܡܪܝ ܚܢܢܝܼܫܘܿܥ ܒܦܘܼܫܵܩܐ ܕܗ[...] ܐܢܐ\nܚܲܝ ܐܢܐ ܡܛܠ ܐܒܼܐ. ܘܡ̇ܢ ܕܢܹܐܟܼܠܲܢܝ\nܐܦ ܗܘܸ ܢܸܚܐ ܡܛܠܬܼܝ. ܡܕܝܢ ܐܝܟ ܕܐܝܼܬ\nܠܐܒܼܐ ܠܘܬ ܦܓܼܪܐ܆ ܐܝܼܬܼ ܘܲܠܦܓܼܪܐ ܨܹܝܕ\nܗܠܝܢ ܕܐܟ̇ܠܝܼܢ. ܡܸܨܥܝܐ ܗܘܼ ܗܟܝܠ\nܕܐܵܟܼܘܿܠܐ ܘܕܐܒܐ܇ ܘܡ̇ܢ ܗ̇ܘ ܢܤ̇ܒ ܚ̈ܝܐ. ܘܠܗܠܝܢ ܡܦܲܠܓܼ ܚܝ̈ܐ. ܡܲܥܒܿܕܢܘܬܼܐ\nܐܪܐ ܕܐܠܗܐ ܘܚܲܝܠܐ. ܐܝܼܬܼ ܠܗ ܐܦ\nܒܐܘܼܤܝܐ ܕܒܸܤܪܗ. ܡܲܚܹܐ ܓܹܿܝܪ ܠܟܼܠ\nܐܝܟܿܢܐ ܕܐܦ ܐܒܐ ܠܗ. ܘܡܛܠ ܕܚܢܢ\nܒܫܵܘܬܦܘܼܬܼܐ ܕܒܗܘܢ܆ ܠܗ̇ ܠܫܵܘܬܦܘܼ̄\nܗܕܐ ܕܥܲܡ ܐܠܗܐ ܢܩ̇ܦܝܼܢܢ. ܙ̇ܕܩ ܠܢ\nܕܒܟܠܗ ܛܘܼܝܵܒܼܐ ܕܦܐܹܐ ܠܡܩܲܒ̈ܠܢܐ\nܕܕܐܝܟ ܗܠܝܟ ܢܸܗܘܐ܇ ܘܐܸܠܐ ܡܸܬܚܲܝܒܼܝܼܢܢ. ܕܡܸܢܗ̇ ܕܗܕܐ ܐܬ̣ܐ ܛܘܼܒܼܢܐ ܫܠܝܚܐ\nܕܢܐܡܪ: ܕܟܠ ܡ̇ܢ ܕܐܟ̇ܠ ܦܓܼܪܗ ܕܒܼܪܗ\nܕܐܠܗܐ ܟܕ ܠܐ ܫܘܿܐ ܠܗ܆ ܚܘܼܝܵܒܼܐ\nܠܦܓܼܪܗ ܘܲܠܢܲܦܫܗ ܢܤ̇ܒ. ܡܛܠ ܗ̇ܝ\nܕܠܐ ܕܟܼܝܐܝܼܬܼ ܓܫܦ ܒܕܟܼ̈ܝܐ ܀ ܀ ܀ ܦܤܘܩܐ ܕܬܪܝܢ ܀ ܡܛܠ ܗ̇ܝ ܕܒܼܟܼܡܵܐ\nܟܘ̈ܢܝܐ ܡܸܬܟܲܢܐ ܫܘܡܠܝܐ ܗܢܐ. ܐܡ̇ܪܝܼܢܢ ܕܒܚܡܫܐ ܟܘܼ̈ܢܵܝܼܝܼܢ ܡܸܬܟܲܢܐ. ܚܕ ܡ̇ܢ܆ ܟܢܘܼܫܝܐ. ܗ̇ܢܘ ܕܝܢ ܥܕܬܿܐ.","english":"in which the remission of all that believes is completed. Grace and the washing of baptism and of the likenesses. Chapter four: Because of the holy mysteries of the body and blood, and in it there are sections. Section one: Concerning the perfection of which it is spoken. For this perfection is designated as a participation with God and the divine, through the mediation of the participation of body and blood, not as in the case of ordinary flesh and blood, but through grace and the divine Word in their union with Christ, with whom they participate. For Our Lord Jesus Christ said in the interpretation of that [...] \"I am the life because of the Father. And what eats me also becomes life because of me.\" Just as the Father has with the body, so also the body has for those who eat it. It is therefore the mediator of the eater and the Father, and what takes life, it distributes life to those. The operation of God and power also has in the substance of his flesh. For it gives life to all, just as the Father does. And because life is in the participation of them, to this participation with God they adhere. It is fitting that with all the preparation that is fitting for the recipients, they become like these, otherwise they are liable. For this reason the blessed apostle says: \"Whoever eats the body of the Son of God unworthily, takes guilt upon his body and his soul.\" Because he does not touch the pure in a pure manner. Section two: Concerning how this perfection is signified in various ways. It is said that it is signified in five ways. One is the mystery. That is the Church.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܩܕܡܝܐ","severity":"info","text":"The passage is divided into two sections (ܦܤܘܩ̈ܐ), the first on perfection as participation, the second on the five ways perfection is signified.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܵܘܬܿܦܘܼܬܼܐ","severity":"info","text":"The Syriac ܫܵܘܬܿܦܘܼܬܼܐ (šawtāpūṯā) denotes 'participation' or 'communion', central to Timothy's theology of the Eucharist as mediated union with God.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܡ̇ܪ ܓܹܝܪ ܡܪܝ ܚܢܢܝܼܫܘܿܥ","severity":"info","text":"The citation 'I am the life because of the Father. And what eats me also becomes life because of me' echoes John 6:57–58, adapted to emphasize Eucharistic participation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܟܠ ܡ̇ܢ ܕܐܟ̇ܠ ܦܓܼܪܗ ܕܒܼܪܗ ܕܐܠܗܐ","severity":"info","text":"The warning 'Whoever eats the body of the Son of God unworthily' alludes to 1 Corinthians 11:27–29, stressing liturgical worthiness.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܢܘܼܫܝܐ","severity":"info","text":"The term ܟܢܘܼܫܝܐ (kəʿušyā) 'mystery' is identified with the Church, reflecting a Syriac sacramental ecclesiology where the Eucharist and Church are intertwined.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܦܘܼܫܵܩܐ ܕܗ[...] ܐܢܐ","severity":"caution","text":"The phrase 'in the interpretation of that [...]' contains a lacuna; the missing word likely refers to a scriptural passage or a patristic source, but the text is corrupt.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܕܗ[...] leaves the exact source of the Christological saying uncertain; the reading assumes it is a paraphrase of John 6.","The phrase 'five ways' (ܚܡܫܐ ܟܘܼ̈ܢܵܝܼܝܼܢ) is introduced but only the first (mystery/Church) is given; the remaining four are not enumerated in this passage."],"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":12,"ref":"p12","source":"ܡܛܠ ܕܲܡܟܲܢܸܫ ܠܚ̈ܝܐ ܦ̈ܠܝܼܓܐ ܕܒܼܢ܇ ܠܘܵܬܼ\nܚܕܵܝܘܼܬܼܵܐ ܕܥܲܡ ܗܠܝܢ ܐܠܗ̈ܝܬܐ.. ܕܬܪܝܢ\nܕܝܢ. ܫܘܬܦܘܬܐ܇ ܡܛܠ ܕܒܢܤܝܒܼܘܼܬܗܘܿܢ\nܕܐܪ̈ܙܐ ܗܠܝܢ ܗ̇ܘܝܢܢ ܗܕܡ̈ܐ ܕܡܫܝܼܚܵܐ. ܕܬܠܬܐ: ܩܘܪܒܢܐ ܘܗܢܐ ܡܛܠ ܕܐܪܙܐ\nܗܘ̣ ܕܗ̇ܘ ܕܗܘܸ ܠܗ ܩܲܪܸܒܼ ܠܐܒܘܼܗܝ\nܩܘܪܒܢܐ ܚܠܦܝܢ ܀ ܕܐܪܒܥܐ ܀ ܐܪܙܐ\nܡܛܠ ܗ̇ܝ ܕܐܪܙܢܐܝܬ ܐܲܫܠܡܗ ܡܫܝܚܐ\nܠܬܠܡ̈ܝܼܕܘܗܝ ܒܥܠܝܼܬܼܵܐ. ܕܚܲܡܫܐ: ܩܘܼܕܫܐ\nܡܛܠ ܕܡܩܲܕܸܫ ܠܢܵܤ̈ܘܿܒܹܐ ܒܡܲܥܒܿܕܢܘܼܬܹܗ̇. ܕܒܥܸܛܝܵܢ ܚܛܗ̈ܝܗܘܢ ܘܒܕܘܼܟܝܗܘܢ\nܕܡ̣ܢ ܚܛ̈ܗܐ: ܦܤܘܿܩܐ ܕܬܠܬܐ ܀ ܡܛܠ\nܗ̇ܝ ܕܕܠܚܡܐ ܠܐ ܒܤܪܢܝܐ ܗܘ̣. ܘܚܲܡܪܐ\nܠܐ ܕܡܵܢܵܝܐ ܗܘ܆ ܐܝܟܿܢܐ ܦܓܪܐ ܘܕܡܐ\nܡܸܬܩܪܹܝܢ. ܐܡ̇ܪܝܢܢ. ܐܟܡܐ ܕܟܼܝܵܢܹܗ\nܐܢܫܝܐ ܡܫܝܚܐ ܟܕ ܠܘ ܒܲܟܼܝܵܢܐ܇ ܐܸܠܐ\nܡܛܠ ܚܕܵܝܘܼܬܐ ܕܥܡ ܟܝܵܢܐ ܐܠܗܝܐ܆\nܐܠܗܐ ܐܝܬܼܘܗܝ ܘܡܸܬܩܪܐ܆ ܒܗ̇ ܒܕܡܘܼܬܐ\nܘܠܚܡܐ ܗܢܐ ܘܚܲܡܪܐ܆ ܟܕ ܠܘ ܒܲܟܝܢܐ\nܐܢܘܢ ܦܓܼܪܐ ܘܕܡܵܐ: ܐܠܐ ܡܛܠ ܛܝܒܿܘܼܬܐ\nܕܪܘܼܚܐ ܕܥܠܝܗܘܢ ܡܲܓܿܢܐ ܦܓܪܐ ܘܲܕܡܐ\nܕܡܫܝܚܐ ܡܸܬܩܪܝܼܢ. ܐܢ ܕܝܢ ܡܲܗܦܸܟ\nܐܢܵܫ ܘܐܡ̇ܪ: ܕܐܢ ܠܚܡܐ ܘܚܲܡܪܐ ܡܛܠ\nܛܝܒܿܘܬܐ ܕܪܘܚܐ: ܦܓܪܐ ܐܢܘܢ ܘܲܕܡܵܐ\nܕܡܫܝܼܚܐ܇ ܘܦܓܼܪܐ ܘܲܕܡܐ ܕܡܫܝܼܚܵܐ. ܡܛܠ ܚܕܵܝܘܼܬܐ ܕܥܲܡ ܐܠܗܐ ܐܠܗܐ ܐܢܘܢ܆\nܡܕܝܢ ܠܚܡܐ ܗܢܐ ܘܚܲܡܪܐ ܐܠܗܐ ܐܢܘܢ. ܘܐܝܟܿܢܐ ܡܸܬܩܒܿܠܐ ܗܕܐ܆ ܡܦܢܝܢܢ.. ܕܐܠܘܼ\nܒܲܟܝܵܢܐ ܐܡ̇ܪܝܢ ܗܘ̣ܝܢ ܠܠܚܡܐ ܘܚܲܡܪܐ\nܦܓܼܪܐ ܘܲܕܡܐ: ܘܒܲܟܼܝܢܐ ܬܘܼܒ ܠܦܓܪܐ\nܘܕܡܐ ܐܠܗܐ܆ ܟܒܼܪ ܫܪܝܼܪ ܗܘܼܐ ܟܘܢܵܫܐ\nܗ̇ܘ ܥܠܝܢ. ܘܟܕ ܠܘ ܗܵܟܼܢܐ: ܐܠܐ ܠܠܚܡܵܐ\nܡ̇ܢ ܘܲܠܚܲܡܪܐ: ܦܓܼܪܐ ܘܕܡܵܐ ܐܡ̇ܪܝܼܢܢ܆\nܡܛܠ ܛܝܒܘܬܐ ܕܪܘܼܚܐ܇ ܘܠܘ ܕܐܠܗܐ\nܐܢܘܢ ܒܲܟܝܵܢܐ. ܦܤܘܿܩܐ ܕܐܪܒܥܐ ܀","english":"because it repels the divided lives of the wicked, towards the unity with the divine mysteries. Of the second: participation, because by the reason of these mysteries they become the members of Christ. Of the third: the offering, and this because it is the mystery of him who offered to his Father the offering on our behalf. Of the fourth: the mystery, because mysteriously Christ delivered it to his disciples in the upper room. Of the fifth: the sanctification, because it sanctifies the recipients through its operation, washing away their sins and in the place of sins. Section three: Because the bread is not natural, and the wine is not natural, how are they called body and blood? They say: as much as his nature, Christ is called God not because of nature, but because of union with the divine nature, God he is and is called. In that same manner, this bread and wine, not because of nature are they body and blood, but because of the grace of the Spirit which comes upon them, they are called the body and blood of Christ. But if someone turns and says: if bread and wine, because of the grace of the Spirit, are the body and blood of Christ, and the body and blood of Christ, because of union with God, are God, then this bread and wine are God. And how is this accepted? They explain: if it were by nature that bread and wine were called body and blood, and again by nature the body and blood were God, then that confusion would be true concerning them. But it is not so: rather, bread and wine are called body and blood because of the grace of the Spirit, and not because they are God by nature. Section four.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܿܩܐ ܕܬܠܬܐ","severity":"info","text":"The passage opens with a numbered list of five reasons (second through fifth) before introducing Section three, which treats the sacramental change of bread and wine.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܒܿܘܼܬܐ","severity":"info","text":"The Syriac term ṭaybūṯā (grace) is central: it distinguishes the sacramental transformation from a natural change, aligning with the author's anti-realist polemic.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܕܵܝܘܼܬܐ ܕܥܲܡ ܐܠܗܐ","severity":"info","text":"The phrase 'union with God' reflects a Christological model (likely miaphysite) where the divine and human natures are united without confusion, applied here to the Eucharist.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܠܘܼ ܒܲܟܝܵܢܐ ܐܡ̇ܪܝܢ ܗܘ̣ܝܢ","severity":"caution","text":"The hypothetical objection that bread and wine would be God if the union were by nature is a logical reductio; the text's response depends on the precise meaning of 'by nature' (bakyānā), which may be ambiguous.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܛܠ ܛܝܒܿܘܼܬܐ ܕܪܘܼܚܐ","severity":"info","text":"The argument that the Spirit's grace, not nature, makes the elements body and blood parallels earlier Syriac Eucharistic theology (e.g., in the Liturgy of Addai and Mari) and counters a crude literalism.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae and uncertain readings (e.g., ܕܒܼܢ܇, ܠܘܵܬܼ, ܗܠܝܢ) that obscure the exact phrasing of the first two reasons; the translation 'divided lives of the wicked' is conjectural.","The term ܒܲܟܝܵܢܐ (bakyānā) can mean 'by nature' or 'naturally', but the author's precise ontological sense (nature vs. hypostasis) is not fully clarified."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܡܛܠ ܗ̇ܝ ܕܛܝܒܿܘܼܬܐ ܕܪܘܚܐ ܕܡܓܢܐ\nܥܠ ܐܪ̈ܙܐ ܩܕܝ̈ܫܐ ܠܝܬ ܦܘܼܫܟܼܵܐ ܥܠܹܝܗ̇\nܐܵܦܸܢ ܟܲܤܝܐ ܗܝ܆ ܥܠ ܡܹܐܬܼܝܐ ܕܪܘܼܚܐ\nܕܥܠ ܐܪ̈ܙܐ ܩܲܕܝܼܫ̈ܐ. ܡܛܠ ܠܐ ܓܲܠܝܘܼܬܹܗ\nܕܫܘܼܟܿܢܐ ܕܒܲܪܓܸܫܬܐ ܕܤܘܼܥܪ̈ܢܐ܆\nܠܐ ܦܪ̈ܘܫܐ ܡܬܦܪܬܟܼܝܼܢ ܕܐܵܦ\nܤܲܓܿܝܸ. ܟܕ ܠܐ ܡܲܕܪܟܼܝܼܢ ܕܐܦ ܡܲܦܘܿܚܝܼܬܐ\nܕܢܲܦܫܵܐ ܕܒܝܕ ܪܸܡܙܗ ܕܐܠܗܐ܇ ܟܤܝܼܬܼܐ\nܗܝܼ ܘܠܐ ܕܢܝܼܚܬܐ܇ ܘܐܝܬܿ ܐܢܫ ܕܡܸܬܼܦܲܫܟ\nܥܠܝܗ̇. ܡܛܠ ܦܬܓ̈ܡܐ ܕܟܬܒ̈ܐ ܐܠܗ̈ܝܐ܆\nܘܡܛܠ ܤܥܘܪܘܬܗ̇ ܕܒܦܓܼܪܐ. ܐܝܟ ܗ̇ܝ\nܕܐܹܝܠ ܐܒܼܐ ܕܪ̈ܘܼܚܬܐ. ܘܗ̇ܝ ܕܡܵܪܝܐ ܒܼܪܐ\nܪܘܼܚܹܗ ܕܒܪܢܫܐ ܒܓܘܗ. ܘܗ̇ܝ ܕܓܒܼܠ\nܐܟܼܚܕܐ ܠܸܒܿܗܘܿܢ. ܘܐܚܪ̈ܢܝܬܐ ܤ̈ܓܝܐܬܼܐ. ܐܲܝܕܐ ܗܝܼ ܟܵܠܝܼܬܼܵܐ ܕܥܠ ܪܘܼܚܵܦܐ ܕܪܘܼܚܐ\nܕܥܠ ܐܪ̈ܙܐ ܡܪ̈ܝܢܐ ܬܸܬܥܲܤܩ ܨܒܘܼܬܐ. ܘܡܛܠ ܕܡ̣ܢ ܫܘܼܪܝܐ ܒܝܕ ܒܘܼܪܟܿܬܹܗ\nܕܟܘܼܡܪܐ ܡܫܲܒܿܚܐ ܕܠܥܠܡ. ܐܟܼܙܢܐ\nܓܹܝܪ ܕܒܼܫܘܼܪܝܐ ܟܕ ܚܕܵܐ ܙܒܲܢ ܒܲܠܚܘܿܕ\nܒܲܪܸܟ ܐܠܗܐ ܕܢܸܦܪܘܿܢ ܘܢܸܤܓܘܢ. ܒܘܼܪܟܿܬܗ\nܪܵܗܛܐ ܥܲܡ ܟܠ ܘܡܸܬܼܚܲܠܛܐ ܒܟܼܠ. ܘܒܼܟܠ\nܚܸ̈ܒܼܠܐ ܕܒܲܛܢܐ ܘܝܲܠܕܐ ܓܵܡܪܐ ܒܲܥ̇ܒܼܵܕܐ܆\nܗ̇ܘ ܡܐ ܕܚܕܵܐ ܙܒܲܢ ܡܢܗ ܐܸܬܼܐܡܪ܇\nܗܵܟܼܢܐ ܐܦ ܥܠ ܝܼܫܘܿܥ ܟܬܼܝܼܒܼ. ܕܒܲܪܸܟ\nܥܠ ܠܚܡܐ ܘܐܘܕܝܼ ܥܠ ܟܤܐ. ܠܐܬܸܐ\nܕܚܝܠܐ ܟܤܝܐ ܕܗܘܢ ܫܲܟܸܿܢ ܒܝܘܼܒܵܠܐ\nܕܩܲܕܝܼܫܘܼܬܐ ܕܡ̣ܢ ܠܘܬܗ. ܒܬܲܫܕܪܵܬܐ\nܐܡܝܢܬܐ ܕܛܝܒܘܬܐ܇ ܕܡ̣ܢ ܡ̈ܠܘܐܐ ܫܚ̈ܝܼܓܐ\nܢܓܼܡܘܿܪ ܦܓܪܐ ܚܝܐ ܘܕܡܐ ܡܵܪܢܝܐ.. ܘܐܟܼܙܢܐ ܕܡܸܬܗܲܝܡܢܐ ܠܢ.","english":"because the grace of the Spirit that descends upon the holy mysteries is not something that can be separated from them. Moreover, it is hidden, concerning the coming of the Spirit upon the holy mysteries. For the revelation of the power of the perception of the acts is not clear, and the discerning are not perplexed, even if many are. While they do not perceive that even the breathing of the soul, by the sign of God, is hidden and not manifest, and there is someone who is troubled by it. Because of the words of the divine scriptures, and because of its operation in the body. As with that of the father of spirits, and that of the Lord who created the spirit of the first human in him, and that of him who formed the heart together, and many other things. Which is the standing that, concerning the descent of the Spirit upon the venerable mysteries, the will is constrained. And because from the beginning, by the blessing of the glorious priest of eternity, just as in the beginning, when once only he blessed God who creates and multiplies. His blessing runs with all and is mixed with all. And in all the pains of the womb and the birth that is perfected in the act, that which was once said from him, thus also concerning Jesus it is written: that he blessed over the bread and gave thanks over the cup. Do not come to the hidden power that can dwell in the flow of holiness from him. Through the abundant streams of grace, from the accustomed fillings, the living body and the life-giving blood are perfected. And just as it is believed to.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܤܝܐ ܗܝ","severity":"info","text":"The author insists that the Spirit's descent on the mysteries is hidden (ܟܤܝܐ), not manifest, and that this hiddenness does not trouble the discerning.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܵܦܐ","severity":"info","text":"The term ܪܘܼܚܵܦܐ (rūḥāpā) denotes a 'descent' or 'hovering' of the Spirit, echoing the Syriac tradition of the Holy Spirit's action in the Eucharist.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܸܟ ܥܠ ܠܚܡܐ ܘܐܘܕܝܼ ܥܠ ܟܤܐ","severity":"info","text":"The phrase 'blessed over the bread and gave thanks over the cup' echoes the institution narratives (e.g., Matt 26:26–27; Mark 14:22–23), linking Jesus' actions to the Eucharistic rite.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܼܡܪܐ ܡܫܲܒܿܚܐ ܕܠܥܠܡ","severity":"info","text":"The 'glorious priest of eternity' likely refers to Christ as the eternal high priest, a common typology in Syriac liturgical theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܟܼܙܢܐ ܕܡܸܬܗܲܝܡܢܐ ܠܢ","severity":"info","text":"The passage ends with an incomplete sentence ('And just as it is believed to'), indicating a break or lacuna in the manuscript at this point.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text breaks off mid-sentence at the end; the intended conclusion is uncertain.","The phrase 'father of spirits' (ܐܒܼܐ ܕܪ̈ܘܼܚܬܐ) could refer to God the Father or to a specific patristic figure; the context favors the former."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ܕܒܲܤܝܵܡܐ\nܕܕܒܚ̈ܐ ܕܥܠ ܡܕܒܿܚܐ ܢܡܘܿܤܵܝܐ:\nܢܘܼܪܗ ܕܐܠܗܐ ܥܠ ܡܲܕܒܚܐ ܢܵܚܬܐ ܗܘ̣ܬ:\nܘܲܠܩܘܪ̈ܒܢܘܗܝ ܕܟܗܢܐ ܒܐܬ̤ܐ ܓܠܝܼܬܼܐ\nܡܩܲܒܿܠܐ ܗܘ̣ܬ܆ ܗܟܼܢܐ ܘܛܵܒ ܙ̇ܕܩ\nܠܡܲܫܵܪܘܼ: ܕܒܲܤܝܵܡܐ ܕܡܠܘܐܐ ܕܐܪ̈ܙܐ\nܕܥܠ ܡܕܒܚܐ ܕܚܘܼܤܝܢ: ܒܡܸܨܥܵܝܘܼܬܐ\nܕܟܵܗܢܘܬܐ ܘܒܩ̈ܠܐ ܐܪ̈ܙܢܝܐ: ܢܘܼܪܐ\nܕܪܘܼܚ ܩܘܼܕܫܐ ܒܲܡܠ̈ܘܐܐ ܕܤܝܼܡܝܼܢ\nܡܸܬܚܲܠܛܐ: ܠܘ ܐܝܟ ܕܠܕܒ̈ܚܐ ܢܡܘ̈ܣܝܐ\nܠܩܸܛܡܵܐ ܬܲܫܪܸܟ: ܐܸܠܐ ܕܲܬܼܩܲܕܸܫ\nܘܲܬܫܲܡܠܐ. ܐܝܟ ܕܠܐܪ̈ܙܐ ܡܩܵܘ̈ܝܢܐ. ܘܠܐ\nܡܸܫܬܪ̈ܝܢܐ. ܗ̇ܘ ܕܐܪܙܐ ܐܝܼܬܼܵܘܗܝ\nܕܤܲܝܒܪܬܿܐ ܕܠܥܠܡ܇ ܒܲܪܢܫܢ ܡܢܲܓܪܐ\nܒܠܐ ܚܵܫܘܿܫܘܼܬܐ ܘܒܠܐ ܡܸܫܬܿܚ̱ܠܦܢܘܼܬܐ. ܘܐܝܟܿܢܐ ܕܚܲܝܠܐ ܕܢܘܼܪܐ ܕܒܲܟܼܝܵܢܐ ܒܡ̈ܠܘܐܐ\nܡܸܬܪ̈ܓܼܫܢܐ ܡܸܬܛܲܥܲܡ ܘܡܲܥܒܸܿܕ܆ ܗܟܢܐ\nܘܚܲܝܠܗ ܕܪܘܼܚܐ ܩܲܕܝܼܫܐ܇ ܒܡ̈ܠܘܐܐ\nܕܐܪ̈ܙܝ ܦܘܼܪܩܢܢ ܡܸܬܢ̱ܤܒ ܘܲܡܩܲܕܹܫ. ܦܤܘܩܐ ܕܚܡܫܐ ܀ ܡܛܠ ܗ̇ܝ ܕܥܠܝܢ\nܡܬ̱ܐܡܪܐ܇ ܕܐܝܟܢܐ ܒܢܡܘܤܐ ܟܠܐ\nܡܐܟܠܐ ܕܦܓܼܪܐ ܘܕܡܐ܇ ܗܢܐ ܡ̇ܢ ܨܝܕ\nܢܘܿܚ܆ ܗ̇ܘ ܕܝܢ ܒܢܒܝܐ ܕܡܚܲܤܸܕ\nܐܟܠܝ ܒܢܝ̈ܢܫܐ ܠܡ ܘܠܥܓܼܠܐ ܡܢܲܩܹܝܢ. ܐܢܬܿܘܿܢ ܐܡ̇ܪܝܼܢ ܕܐܵܟܠ̇ܝܼܢ ܦܓܪܐ ܘܕܡܐ\nܫܬܿܝܢܢ ܕܡܫܝܼܚܐ. ܐܡ̇ܪܝܼܢܢ. ܕܗܕܐ\nܥܠܝܢ ܫܪܝܼܪܐ ܗܘܼܬ܆ ܐܸܠܘܼ ܒܦܓܼܪܐ\nܕܒܪܢܫܐ ܫܚܝܼܡܐ ܘܕܡܐ ܕܚ̈ܝܘܬܼܐ\n܀ ܀ ܀ ܛ ܀ ܀ ܀ ܚܪ̈ܫܬܼܐ ܡܸܬܼܚܲܫܚܝܼܢ ܗܘܝܢ. ܐܢ ܕܝܢ\nܠܦܓܼܪܐ ܪܘܼܚܢܝܐ ܘܲܕܡܐ ܡܵܪܢܝܐ\nܡܸܫܬܘܬܦܝܼܢܢ܆ ܕܐܸܬ̱ܝܗܸܒܼܘ ܠܦܘܼܪܩܢܢ\nܒܡܠܘܿܐܐ ܕܠܚܡܵܐ ܘܒܐܕܫܐ ܕܚܲܡܪܐ:\nܬܪܤܝܼܬܼܐ ܫܡܝܢܝܬܐ ܕܐܬܐ ܠܗܬ̤:\nܐܝܟ ܕܡ̣ܢ ܪܫ ܛܘܼܦܤܗ̇ ܘܡ̣ܢ\nܪܘܼܚܵܦܐ ܕܛܲܝܒܿܘܼܬܐ܆ ܢܸܤܬܟܼܪ ܘܢܸܫܬܬܩ\nܦܘܼܡܵܐ ܕܡܓܕܦ.","english":"concerning the seal of the sacrifices upon the Mosaic altar: the descent of the Spirit of God upon the altar was a descent; and it was received by the offerings of the priest through a visible sign. So too it is fitting to understand that by the seal of the filling of the mysteries upon the altar of the sacrifice, through the mediation of the priesthood and the mystical words, the descent of the Holy Spirit is mingled with the fillings of the seal, not as it shares with the Mosaic sacrifices in ashes, but so that it may be consecrated and completed, as with the mysteries that are enduring and not dissolved. That which is the mystery of the eternal sacrament, the Word incarnate, without division and without change. And just as the power of the descent in the baptismal waters is perceived, tasted, and made effective through the fillings, so too the power of the Holy Spirit, through the fillings of the mysteries of salvation, is received and consecrates. Fifth section. Concerning that which is said above, that just as in the law all eating of flesh and blood is forbidden, so too with regard to the Spirit, that which is offered by the one who causes the eating of the sacrifices of the people, whether of sheep or calves, is not permitted. For it is said that they eat the flesh and drink the blood of Christ. It is said that this was true concerning them, if it were of the flesh of an ordinary man and the blood of animals that they were partaking. But if it is of the spiritual flesh and the Lordly blood that they partake, which were given for salvation in the filling of bread and the mixture of wine: the heavenly mystery that came to them, as from the beginning of its type and from the breath of grace, the mouth of blasphemy is stopped and silenced.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܤܝܵܡܐ","severity":"info","text":"The term ܒܲܤܝܵܡܐ (basyāmā) means 'seal' and here refers to the consecratory act or sign that completes the Eucharistic mysteries, distinguishing them from the Mosaic sacrifices.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the Mosaic altar (ܡܕܒܿܚܐ ܢܡܘܿܤܵܝܐ) with the Christian altar of sacrifice, emphasizing that the descent of the Holy Spirit in the Eucharist is not a material sharing but a consecration through mystical words and priestly mediation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܓܼܪܐ ܘܕܡܐ ܕܡܫܝܼܚܐ","severity":"info","text":"The phrase 'they eat the flesh and drink the blood of Christ' echoes the Eucharistic institution narratives (e.g., Matthew 26:26–28; Mark 14:22–24) and the Johannine discourse on the Bread of Life (John 6:53–56).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܚܡܫܐ","severity":"info","text":"The phrase 'Fifth section' (ܦܤܘܩܐ ܕܚܡܫܐ) marks a clear structural division, indicating that the preceding argument about the seal and the Spirit concludes, and a new argument about the prohibition of flesh and blood begins.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܘܼܪܐ ܕܒܲܟܼܝܵܢܐ","severity":"info","text":"The descent of the Holy Spirit in the Eucharist is compared to the descent in baptismal waters (ܢܘܼܪܐ ܕܒܲܟܼܝܵܢܐ), where the power is perceived and made effective through the fillings, drawing a liturgical parallel between the two sacraments.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܟܠ̇ܝܼܢ ܦܓܪܐ ܘܕܡܐ ܫܬܿܝܢܢ ܕܡܫܝܼܚܐ","severity":"caution","text":"The text warns against a literal interpretation of eating Christ's flesh and blood, clarifying that it refers to spiritual flesh and Lordly blood given in the Eucharistic elements, not material consumption.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܠܘܐܐ (fillings) may refer to the Eucharistic species (bread and wine) or to the liturgical actions of filling the chalice and paten; the text uses it in both senses.","The phrase 'the mystery of the eternal sacrament' (ܐܪܙܐ ܕܤܲܝܒܪܬܿܐ ܕܠܥܠܡ) could be read as referring to the Incarnation or to the Eucharistic mystery itself; the context supports the latter."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ܐܟܙܢܐ ܓܚܹܪ ܕܓܡܘܿܪ ܬܐ\nܕܢܘܪܐ ܒܡܲܠܥܤܗ̇ ܠܟܼܝܵܢܐ ܕܒܸܤܪܐ\nܡܵܘܩܕܐ ܘܲܡܛܠܩܵܐ܇ ܕܩܸܪܒܬ̤ ܕܝܢ\nܒܓܼܠܝܵܢܐ ܠܦܘܼܡܗ ܘܲܠܤܘ̈ܬܗ ܕܢܒܝܐ:\nܥܵܘ̣ܠܗ ܐܸܫܬܒܸܩ ܘܚ̈ܛܗܘܗܝ ܬܸܐܥܛܝܼܘ:\nܘܟܸܪܟܐ ܕܡ̈ܓܲܠܹܐ ܕܒܲܟܼܝܢܗ ܠܐ ܡܹܬܼܐܟܼܠܢܐ\nܐܝܼܬܼܘܗܝ: ܕܐܸܬܝܼܗܸܒܼ ܠܡܐܟܼܘܼܠܬܐ\nܒܚܸܙܵܐ ܠܲܢܒܼܝܼܵܐ: ܩܲܒܸܿܠ ܡܢܗ ܡܲܕܥܵܐ\nܕܟܲܤܝ̈ܬܐ܆ ܗܟܢܐ ܟܕ ܦܓܼܪܐ ܘܕܡܵܐ\nܕܡܫܝܼܚܐ ܟܝܵܢܐܝܼܬܼ ܠܐܡܸܬܐܲܟܼܠܢܐ\n܀ ܀ ܀ ܝ ܀ ܀ ܀ ܐܝܼܬܼܘܗܝ: ܒܼܬܪܤܝܼܬܹܗ ܪܘܼܚܢܝܬܐ:\nܕܒܝܕ ܡܠ̈ܘܐܐ ܘܐܸܬ̱ܐܡܪܘ܆ ܚܘ̈ܒܐ\nܡܵܪܹܩ ܘܗܵܘܢܐ ܡܲܢܗܪ. ܦܲܓܼܪܹܗ ܓܹܝܪ\nܟܝܵܢܝܐ ܕܡܫܝܼܚܐ܇ ܕܒܪܐ ܘܡܵܪܐ\nܠܘ ܡ̣ܢ ܟܝܵܢܗ ܗܘ̣ܬ ܠܗ ܪܒܿܘܼܬܼܐ܇\nܕܒܼܪܐ ܘܡܵܪܐ ܢܸܫܬܲܡܲܗ ܘܢܬ̱ܝܼܕܥ܆\nܐܠܐ ܒܝܲܕ ܪܘܼܚܵܐ ܩܕܝܼܫܐ܇ ܗ̇ܘ ܕܐܲܩܦܹܗ\nܡܚܝܕܐܝܬܼ ܠܡܸܠܬܼܐ ܐܠܗܐ ܠܥܠ ܡ̣ܢ\nܟܠܗ̇ ܡܸܬܼܐ̱ܡܪܢܘܼܬܐ. ܐܦܠܐ ܬܘܼܒܼ ܡ̣ܢ\nܟܝܵܢܗ ܗܘ̤ܐ ܩܢܹܐ: ܚܝܠܐ ܕܠܐ ܡܵܝܘܿܬܼܘܼܬܐ\nܘܠܐ ܡܸܫܬܚܠܦܢܘܼܬܐ܇ ܠܐ ܡ̣ܢ ܚܲܝܠܵܐ\nܕܪܘܼܚܵܐ ܩܲܕܝܼܫܐ܇ ܗ̇ܘ ܚܝܐ ܘܠܐ\nܡܸܫܬܲܚ̱ܠܦܢܐ. ܕܡܢܗ ܠܘ ܒܲܠܚܘܿܕ\nܕܠܐ ܡܵܝܘܿܬܼܘܼܬܼܐ ܘܠܐ ܡܸܫܬܿܚܠܦܢܘܼܬܼܐ\nܒܲܩܢܘܿܡܗ ܢܤܒܼ܆ ܐܸܠܐ ܘܕܲܒܗܹܝܢ ܢܫܵܘܬܹܿܦ\nܠܐ ܚܪ̈ܢܐ ܤܦ̇ܩ. ܗ̇ܘ ܗܵܟܹܝܠ ܪܘܼܚܵܢܐ\nܕܠܗܠܝܢ ܫܲܟܸܿܢ ܠܦܓܼܪܗ ܟܝܵܢܝܐ ܕܡܫܝܼܚܵܐ܆\nܗܘܸ ܟܕ ܗܘܸ ܢܚ̇ܬ ܒܚܲܝܠܗ ܥܠ ܐܪ̈ܙܐ\nܕܦܘܼܪܩܢܢ܇ ܘܐܝܟ ܡܫܝܼܚܘܼܬܐ ܡܕܡ\nܡ̣ܢ ܩܕܝܼܫܘܬܐ ܕܛܲܝܒܿܘܼܬܐ ܡܫܲܟܸܿܢ ܠܗܘܢ܇\nܘܠܦܓܼܪܐ ܘܲܕܡܵܐ ܕܡܫܝܼܚܐ ܒܪܘܼܚܵܦܹܗ\nܡܫܲܓܼܢܹܐ ܠܗܘܿܢ. ܘܠܐ ܡܵܝ̈ܘܿܬܹܐ ܘܠܵܐ\nܡܸܫܬܚ̈ܠܦܢܐ ܒܲܟܼܝܵܢܐ: ܐܟܼܡܵܐ ܕܗܘܹܐ\nܦܓܼܪܗ ܕܡܵܪܢ ܒܝܕ ܩܝܵܡܬܿܐ ܡܫܲܡܠܐ\nܠܗܘܢ. ܕܡܢܗܘܿܢ ܗܘܿܐ ܠܐܝܠܝܢ\nܕܡܸܫܬܘܬܦܝܼܢ ܒܗܘܿܢ܇ ܗ̇ܘ ܡܸܕܡ\nܕܒܝܕ ܦܓܼܪܗ ܕܡܪܢ ܐܸܬܓܿܡܪ.","english":"just as the fire of the altar consumes the flesh of the sacrifice, burning and destroying it, so too the Spirit descends visibly upon the mouth and the lips of the priest. His sin is forgiven and his transgressions are blotted out. And the circle of the mysteries which in his nature is not consumed—it is given for consumption in a visible manner to the priest. The understanding of the mysteries receives from him. Thus, when the body and blood of Christ are consumed in a natural manner, it is not consumed. It is in its spiritual mystery: through the words and the commands, the bonds are loosed and the light shines. For the natural body of Christ, which is Son and Lord, did not have its greatness from its nature, which is Son and Lord, being named and known, but through the Holy Spirit, who joined it in unity to the divine Word above all that is spoken. Nor again from its nature did it become stable: the power of immortality and unchangeability, not from the power of the Holy Spirit, which is life and unchangeable. For from it, not only immortality and unchangeability did it receive in its substance, but also in its essence it participates without any other sufficient. Therefore, the spiritual one who dwells in the natural body of Christ, when he descends with his power upon the mysteries of salvation, and like the anointing, something from the sanctity of grace dwells in them, and he moves the body and blood of Christ with his breath. And neither the dead nor the changeable are in the nature: just as the body of the Lord is perfected through the resurrection. For that which is for those who participate in it, that which is through the body of the Lord is completed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage draws an analogy between the fire consuming the sacrifice on the altar and the Spirit descending on the priest's mouth and lips, linking Old Testament sacrificial imagery to the Eucharistic mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܸܪܟܐ ܕܡ̈ܓܲܠܹܐ","severity":"info","text":"The phrase 'circle of the mysteries' (ܟܸܪܟܐ ܕܡ̈ܓܲܠܹܐ) refers to the Eucharistic elements, which are said to be 'not consumed' in their nature, echoing the concept of the sacramental presence.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The description of the Spirit descending 'visibly upon the mouth and the lips of the priest' may allude to Acts 2:3, where the Holy Spirit descends on the apostles, adapted here to the Eucharistic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Timothy II, a Syriac Orthodox patriarch (d. 832), wrote this treatise on the Eucharist, reflecting the Miaphysite Christology that emphasizes the union of divine and human natures in Christ through the Holy Spirit.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from an analogy of the altar sacrifice to a theological exposition on the nature of Christ's body and blood, culminating in the role of the Holy Spirit in the Eucharistic transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings (e.g., ܐܟܙܢܐ, ܓܚܹܪ, ܕܢܘܪܐ) that may affect the precise interpretation of the opening analogy; the English draft smooths over these difficulties.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening Syriac words (ܐܟܙܢܐ ܓܚܹܪ ܕܓܡܘܿܪ ܬܐ) are partially corrupt; the reading 'just as the fire of the altar' is conjectural.","The phrase 'circle of the mysteries' (ܟܸܪܟܐ ܕܡ̈ܓܲܠܹܐ) could refer to the Eucharistic bread or the entire liturgical action.","The relationship between the 'natural body' and 'spiritual mystery' of Christ is left ambiguous, reflecting the theological tension between physical and sacramental presence."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ܠܢ\nܠܡܗܝ̈ܡܢܐ ܡܤܲܒܿܪܝܼܢܢ ܠܡܼܗܘܐ ܐܝܟ\nܕܦܘܼܡܗ ܩܕܝܼܫܐ ܐܡ̣ܪ. ܡ̇ܢ ܕܐ̇ܟܠ\nܗܵܟܹܝܠ ܡ̣ܢ ܦܓܪܝ ܘܫܬ̇ܐ ܡ̣ܢ ܕܹܡܝ܆\nܐܝܼܬܼ ܠܗ ܚ̈ܝܐ ܕܠܥܠܡ܇ ܘܐܢܐ ܐܲܩܝܼܡܝܼܘܗܝ\nܒܝܵܘܡܐ ܐܚܪܝܐ. ܡܫܲܪܪ ܒܗܕܐ ܕܡ̇ܢ\nܕܒܐܪܙܐ ܩܕܝܼܫܐ ܕܦܓܼܪܐ ܘܕܡܐ ܢܸܬܬܲܪܤܹܐ܇\nܚ̈ܝܐ ܕܒܼܩܢܘܿܡܗ ܩ̇ܢܐ ܛܘܼܒ̈ܬܢܐ. ܗܫܐ\nܫܪܝܪܐܝܬ ܐܝܼܬܘ̄ ܡܲܫܬܿܝܐ. ܡ̇ܢ ܒܛܘܼܦܤܐ. ܠܚܲܪܬܼܐ ܕܝܢ ܒܲܥܒ̇ܕܐ\nܡܸܬܓܲܡܪܐ. ܟܕ ܩ̇ܐܡ ܡ̣ܢ ܡܝܼ̈ܬܐ ܗ̇ܘ\nܕܡܸܤܬܲܝܒܿܪ: ܘܲܡܟܼܬܿܪ ܒܚ̈ܝܐ ܕܠܐ\nܫܘܼܠܡܐ. ܘܬܘܼܒ ܐܡ̇ܪ. ܦܓܼܪܝ ܓܹܝܪ\nܫܪܝܼܪܐܝܬ ܐܝܼܬܼܘܗܝ ܡܐܟܼܘܠܬܐ. ܘܕܹܡܝ\nܕܠܐ ܦܸܠܐܬܼܐ ܫܚܝܼܡܬܿܐ ܘܕܡ̣ܢ ܥ̇ܒܕܐ ܤܦܝܼܩܐ\nܬܸܬ̱ܪܢܹܐ. ܗ̇ܝ ܕܠܦܓܼܪܐ ܡܐܟܘܠܬܐ܇ ܘܠܲܕܡܵܐ\nܡܸܫܬܬܼܝܵܢܐ ܡܟܲܢܹܐ. ܐܠܐ ܫܲܪܝܼܪܬܿܐ ܘܕܡ̣ܢ\nܤܘܥܪ̈ܢܐ ܩܵܝܡܐ܆ ܗܕܐ ܗܝ ܠܡ ܡܐܟܘܠܬܐ\nܘܡܲܫܬܝܐ ܕܫܪܪܐ: ܕܠܘ ܠܦܓܼܪܐ ܒܲܠܚܘܿܕ\nܡܩܝܡܵܐ܆ ܐܠܐ ܘܠܢܲܦܫܐ ܐܟܼܚܕ. ܘܠܗ̇ܘ\nܡ̇ܢ܆ ܒܠܐ ܡܸܬܚܲܒܿܠܢܘܼܬܐ. ܠܗܕܐ ܕܝܢ܆\nܒܠܐ ܡܸܫܬܚܠܦܢܘܼܬܐ ܡܥܲܛܪܐ.. ܡ̇ܢ ܕܐܟܿܠ\nܦܓܼܪܝ ܘܫ̇ܬܐ ܕܡܹܝ. ܒܝܸ ܡܩܘܐ ܘܐܸܢܐ\nܒܹܗ. ܗ̇ܘ ܠܡ ܕܗܠܝܢ ܤ̇ܥܪ܆ ܒܝܼ\nܡܸܬܡܲܙܓܼ. ܘܚܲܕ ܡܕܡ ܗ̇ܘܐ ܥܲܡܝ\nܒܡܲܥܒܿܕܢܘܼܬܐ ܕܪܘܼܚܐ. ܘܗܸ ܓܹܝܪ ܐܝܟ\nܤܲܝܒܼܪܬܐ ܡܩܲܝܡܬ̤ ܚ̈ܝܐ܆ ܡܩܵܘܐ ܒܝܼ\nܠܐ ܡܵܝܘܿܬܐ. ܘܐܢܐ ܒܗ܆ ܐܝܟ ܤܲܝܒܿܪܬܿܐ\nܕܡܸܬܼܚܲܠܛܐ ܒܓܘܼܫܡܐ. ܘܐܟܚܕܐ\nܡܸܬܡܲܙܓܼܐ. ܕܢܗܘܐ ܥܲܡܝ ܗ̇ܘ ܡܵܐ\nܕܐܸܢܐ. ܐܝܟ ܕܐܦ ܦܘܼܠܘܿܣ ܐܡ̣ܪ. ܗ̇ܘ ܠܡ\nܕܥܬܝܼܕ ܕܲܢܫܲܚܠܸܦ ܦܓܪܐ ܕܡܘܼܟܿܟܼܢ. ܕܢܸܥܒܿܕܝܼܘܗܝ ܒܪ ܕܡܘܼܬܐ ܕܦܓܼܪܐ\nܕܫܘܼܒܚܗ. ܗܟܼܢܐ ܓܹܝܪ ܡܩܵܘܹܐ ܒܲܢ܆\nܐܸܢܗܘܢ ܕܚܢܢ ܢܩܵܘܹܐ܇ ܒܗܘܼܦܟܼܐ ܫܲܦܝܼܪ\nܙܢܐ ܘܲܡܩܲܠܤܐ. ܕܢܫܬܘܬܦ ܕܝܢ ܠܦܓܪܐ\nܕܡܵܪܘܼܬܼܵܐ.","english":"to the faithful, proclaiming that it is as\nhis holy mouth said: \"Whoever, then, eats of my body and drinks of my blood,\nhas eternal life, and I will raise him up\non the last day.\" He confirms in this that when\none is perfected in the holy mystery of the body and blood,\nthe life that is in his substance stands in blessedness. Now\ntruly it is a drink. In type, at the end, however, in the completed\nact, when he who is nourished rises from the dead\nand lives in unending life. And again he says: \"My body\nis truly food, and my blood is not a perishable drink, and from a simple act\nit is increased. That which is food for the body and drink for the blood\nis not what nourishes, but the true and enduring\nact, this is the food and drink of truth: which not only raises the body\nbut also the soul together. And to that one,\nwithout corruption. To this one, however,\nwithout change it crowns. Whoever eats my body and drinks my blood\nabides in me and I in him. That which he does,\nis mingled in me. And one thing becomes with me\nthrough the operation of the Spirit. For it is like a medicine that gives life,\nit abides in me immortally. And I in it, like a medicine\nthat is mixed with the body. And together\nthey are mingled, so that what I am becomes with me,\nas also Paul said: \"That which is destined to change the body of humility,\nto make it a son of the likeness of the body of his glory.\" For thus it abides in us,\nso that if it abides, in a beautiful and praiseworthy transformation,\nit will also share in the body of lordship.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̇ܢ ܕܐ̇ܟܠ ܗܵܟܹܝܠ ܡ̣ܢ ܦܓܪܝ ܘܫܬ̇ܐ ܡ̣ܢ ܕܹܡܝ","severity":"info","text":"The phrase echoes John 6:54–55, where Jesus promises eternal life to those who eat his body and drink his blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܐܦ ܦܘܼܠܘܿܣ ܐܡ̣ܪ","severity":"info","text":"The citation of Paul refers to Philippians 3:21, which speaks of the transformation of the body of humility into the body of glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܫܬܿܝܐ","severity":"info","text":"The term 'drink' (ܡܲܫܬܿܝܐ) is used here to denote the Eucharistic blood, paralleling 'food' (ܡܐܟܘܠܬܐ) for the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܝܒܼܪܬܐ","severity":"info","text":"The word 'medicine' (ܣܲܝܒܼܪܬܐ) is used metaphorically for the Eucharist, emphasizing its life-giving and transformative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܡܲܥܒܿܕܢܘܼܬܐ ܕܪܘܼܚܐ","severity":"info","text":"The phrase 'operation of the Spirit' reflects a Syriac theological emphasis on the Holy Spirit's active role in the Eucharistic transformation, a theme common in East Syriac mysticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܼܒ ܐܡ̣ܪ","severity":"info","text":"The repeated formula 'And again he says' (ܘܬܘܼܒ ܐܡ̣ܪ) marks a shift to a new scriptural citation, structuring the argument as a series of authoritative proofs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., 'ܠܡܼܗܘܐ' may be a variant of 'ܠܡܗܘܐ' (to be), and the phrase 'ܕܠܐ ܦܸܠܐܬܼܐ' could be interpreted as 'not a perishable drink' or 'not a drink of destruction'."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܟܕ ܠܐ ܐܝܼܬܲܝܢ ܕܕܐܝܟ ܗܠܝܼܢ܇\nܚܘܼܝܵܒܼܐ ܗܘ̣ ܠܢܦܫܢ ܐ̇ܟܼܠܝܼܢܢ ܘܫܬ̇ܝܢܢ. ܐܢ ܓܹܝܪ ܐܝܟ ܦܠܝܼ̈ܓܐ ܢܩܪܘܿܒ: ܘܠܐ ܟܕ\nܩܢܹܝܢܲܢ ܬܲܪܥܝܼܬܼܐ ܕܫܵܘܝܐ܆ ܐܵܘ ܐܢ\nܢܗܲܝܡܸܢ: ܠܐ ܛܵܒܼܐܝܼܬܼ ܕܝܢ ܢܸܚܹܐ܇ ܒܨܠܘܼܬܐ\nܐܡ̇ܪ ܐܢܐ ܕܒܸܤܪܐ: ܐܵܘ ܒܠܐ ܚܐܪܘܬܐ ܕܢܲܦܫܐ:\nܘܠܐ ܡܕܡ ܝܘܼܬܼܪܢܐ ܡ̣ܢ ܗ̇ܝ ܕܵܠܠܚܸܡ ܚ̈ܝܐ\nܢܹܐܟܼܘܿܠ. ܡܵܠܘܿܢ ܕܝܢ ܡܚ̈ܝܒܐ ܢܸܗܘܐ܆ ܠܦܓܼܪܐ ܕܡܵܪܝܐ\nܘܠܲܕܡܵܐ. ܦܤܘܼܩܐ ܕܫܬܐ ܀ ܡܛܠ ܗ̇ܝ\nܕܚܕ ܗܘ̣ ܦܓܪܐ ܕܦܬܼܘܼܪ ܚ̈ܝܐ ܥܡ ܗ̇ܘ\nܫܡܝܵܢܐ ܘܠܘ ܬܪܝܢ. ܐܡ̇ܪܝܼܢܢ. ܕܠܐ ܙ̇ܕܩ\nܠܐܢܫ ܕܢܸܬܗܲܓܿܓ ܬܪܝܢ ܦܓܼܪ̈ܐ ܒܐܪܙܐ\nܗܢܐ ܐܵܘ ܦܘܼܠܓܼܐ ܒܝܲܕ ܛܘܼܦܤܐ: ܟܡܵܐ\nܘܐܢ ܡܫܲܚܠܦܝܼܢ ܒܲܟܼܝܵܢܐ. ܗܢܐ ܕܥܠ\nܡܕܒܚܐ ܤܝܼܡ ܘܗ̇ܘ ܫܡܝܵܢܐ. ܐܫܬܘܕܥ\nܕܝܢ ܕܐܝܟ ܙܢܐ ܕܢܦܫܐ ܘܦܓܼܪܐ: ܠܵܘ ܬܪܝܢ\nܚ̈ܝܐ ܘܡܠ̈ܝܠܐ: ܐܦܠܐ ܚ̈ܝܘܗܝ ܘܲܡܠܝܼܠܘܼܬܹܗ\nܕܦܓܼܪܐ܆ ܛܘܼܦܤ̈ܝ ܚ̈ܝܐ ܘܡܠܬܐ ܕܢܲܦܫܐ:\nܟܕ ܛܒܼ ܕܢܲܦܫܵܐ ܐܝܼܬܼܘܗܘܢ ܚ̈ܝܐ ܘܡܠܬܐ. ܕܦܓܼܪܐ ܕܝܢ ܒܲܚܕܵܝܘܼܬܐ [...] ܩܢܹܐ ܫܘܬܦܘܼܬܐ. ܚܕ ܗܘ̣ ܒܪܢܫܐ ܚܲܝܐ ܡܠܝܼܠܐ ܒܬܪ̈ܬܝܢ\nܡܢܘ̈ܬܐ ܠܐ ܕܵܡ̈ܝܵܝܵܬܼܐ. ܗ̄܆ ܒܢܲܦܫܐ ܐܟܚܕ\nܘܒܼܦܓܼܪܐ. ܘܬܘܼܒ ܐܟܙܢܐ ܕܠܘ ܒܢ̈ܝܐ\nܬܪܝܼܢ ܘܡܫܝܼܚ̈ܝܐ ܡܸܬܼܗܲܝܡܢ ܡܸܠܬܼܐ\nܘܒܸܤܪܹܗ: ܠܦܠܐ ܛܘܼܦܤܐ ܕܚ̈ܕܕܐ ܡܸܬܼܚܵܘܹܝܢ\nܒܲܒܼܪܘܼܬܐ ܘܒܲܡܫܝܼܚܘܼܬܐ. ܚܲܕ ܗܘܼ ܓܹܝܪ\nܒܪܐ ܡܫܝܼܚܵܐ ܒܲܬܼܪܲܝܢܘܼܬܼ ܟ̈ܝܢܐ ܟܝܢܐܝܼܬܼ\nܘܲܡܚܲܝܕܵܐܝܼܬܼ܆ ܠܗ̇ ܒܡܸܠܬܐ. ܐܵܦܸܢ ܦܓܼܪܹܗ\nܕܡܫܝܼܚܵܐ ܦܓܼܪܐ ܕܒܲܫܡܝܐ܇ ܘܥܲܡܹܗ\nܘܡܼܛܠܬܹܗ ܦܓܪܐ ܡܸܫܬܲܡܲܗ ܦܓܼܪܐ\nܐܪܙܢܝܐ. ܘܠܐ ܕܝܢ ܛܘܼܦܤܐ ܘܠܐ ܬܪܝܢܘܬܐ.","english":"since it is not as though they were separate, it is a sin for the eaters and drinkers. For if, like the schismatics, they approach, and not when the economy of equality stands, or if they believe, it is not well for them to live, in prayer he says, \"I am of flesh,\" or without the freedom of the soul. And nothing is more excellent than that which gives life to eat. The obligation, then, is to be for the body of the Lord and the blood. The sixth section. Because that one body of the table of life is with that heavenly one, and not two. It is said that it is not fitting for a person to conceive of two bodies in this mystery, or a division by means of the type, even if they change in the chalice. This which is placed on the altar and that heavenly one. It is known, then, that as the soul and body are one, not two living and speaking things, nor his life and his speech of the body, but the types of life and the word of the soul, since the life and word belong to the soul. The body, however, in unity [...] stands in participation. One is the living, speaking head in two natures that are not similar. He is in soul together and in body. And again, just as the Son is not two, and Christians believe the Word and his flesh, not as a type of each other being shown in humanity and in divinity. For he is one Son of Christ in two natures, naturally and unitedly, to that in the Word. Also the body of Christ is the body in heaven, and with him and because of him the body is called the mystical body. And it is not, then, a type nor a duality.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܼܩܐ ܕܫܬܐ","severity":"info","text":"The phrase 'the sixth section' marks a structural division within the work, likely a chapter or thematic break.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܦܣܐ","severity":"info","text":"The Syriac term ṭupsā (ܛܘܼܦܣܐ) means 'type' or 'symbol', used here to contrast the earthly Eucharistic elements with the heavenly reality, a key concept in Syriac sacramental theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܙܐ","severity":"info","text":"The term 'rāzā' (ܐܪܙܐ) means 'mystery' or 'sacrament', central to Syriac liturgical discourse, denoting the hidden spiritual reality of the Eucharist.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"schismatics","severity":"info","text":"The reference to 'schismatics' likely alludes to groups such as the Arians or Nestorians, who were accused of dividing the natures of Christ, a concern mirrored in Eucharistic theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"body of Christ","severity":"info","text":"The argument that the Eucharistic body and the heavenly body are one, not two, parallels Christological debates on the unity of Christ's natures, as seen in the works of Ephrem and later Syriac authors.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in unity [...] stands","severity":"caution","text":"The text has a lacuna indicated by '[...]', where the Syriac is partially missing or illegible, affecting the continuity of the argument about the body's participation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in prayer he says, I am of flesh' is ambiguous: it may be a direct quotation from a liturgical prayer or a scriptural allusion, but the source is not identified in the text.","The reference to 'the economy of equality' (ܬܲܪܥܝܼܬܼܐ ܕܫܵܘܝܐ) is unclear; it may denote a specific theological or liturgical arrangement, but its precise meaning is not elaborated."],"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":"ܚܲܕ ܗܘ̣ ܓܹܝܪ ܦܓܼܪܗ ܕܡܫܝܼܚܵܐ: ܟܝܵܢܐܝܼܬܼ\nܘܲܡܚܲܝܕܵܐܝܬܼ ܒܦܓܼܪܐ ܘܒܠܚܡܐ ܐܝܟܿܢܐ\nܕܟܕ ܡܕܡ ܐܚܪܢܐ ܢܸܗܘܐ ܒܲܟܼܝܵܢܐ܇ ܢܤ̇ܒ\nܐܝܼܩܪܐ ܘܚܲܝܠܐ ܘܫܲܘܼܡܗܐ ܕܐܚܪܢܐ\nܘܬܸܫܒܿܘܿܚܬܐ܇ ܘܐܵܦܸܢ ܡܫܲܚܠܦܝܼܢ ܟܝ̈ܢܐ.. ܐܟܼܡܐ ܕܐܡ̣ܪ ܚܕ ܡ̣ܢ ܠܒܼܝܼ̈ܫܝ ܐܠܗܐ:\nܨܝܕ ܗ̇ܝ ܕܐܢ ܠܐ ܬܹܐܟܼܠܘܢ ܦܓܼܪܗ ܕܒܪܗ\nܕܐܢܫܐ ܘܫܪܟܐ. ܦܓܼܪܐ ܕܝܢ ܐܡ̇ܪ ܕܒܼܪܗ\nܕܐܢܫܐ ܘܲܕܡܵܐ܆ ܕܚܲܕ ܡ̇ܢ ܬܤܬܟܠ ܕܐܝܼܬܼܘ̄:\nܠܲܚܡܐ ܗ̇ܘ ܕܡ̣ܢ ܫܡܝܐ ܢܚܸܬܼ. ܐܚܪܢܐ\nܕܝܢ ܒܲܟܝܢܐ ܘܐܚܪܢܐ. ܘܗܢܐ ܡܸܬܼܐܟܼܐܠܵܢܐ. ܗ̇ܘ ܕܝܢ ܠܐ ܡܸܬ̱ܐܲܟܼܠܵܢܐ ܘܠܐ ܕܝܢ ܬܪܝܢ\nܠܚ̈ܡܝܼܢ. ܐܝܟ ܡܸܫܬܼܚܠܦܢܘܼܬܐ ܕܐܘܼ̈ܤܝܼܵܣ. ܠܐ ܕܝܢ ܐܦܠܐ ܬܪܝܢ ܦܓܼܪ̈ܝܢ ܠܡܫܝܼܚܐ\nܐܡ̇ܪ ܐܢܬܿ܆ ܟܕ ܥܲܡ ܗ̇ܘ ܕܒܲܫܡܝܐ܇\nܐܚܪܢܐ ܠܗܢܐ ܕܐܪܙܐ ܡܲܥܸܠ ܐܢܬܿ. ܐܸܠܐ\nܚܕ ܦܓܼܪܐ ܠܗ̇ܘ ܕܠܥܸܠ ܘܲܫܡܝܵܢܐ. ܘܠܗܢܐ ܕܠܬܚ̣ܬܿ ܘܐܪܙܢܝܐ. ܘܗܕܐ\nܟܕ ܐܚܪܢܝ ܒܐܘܼܤܝܐ. ܐܚܪܢܐ ܗܘ̣ ܓܹܝܪ\nܒܲܟܼܝܵܢܐ. ܗ̇ܘ ܕܪܘܼܚܐ ܩܕܝܼܫܐ ܓܒܼܠ\nܒܲܒܼܬܼܘܼܠܬܐ. ܐܚܪܢܐ ܕܝܢ ܗܢܐ ܕܡ̣ܢ\nܡܠܘܿܐܐ܇ ܟܠܝܘܿܡ ܫܩ̇ܠ ܬܘܩܢܐ. ܚܕ\nܕܝܢ ܦܓܼܪܐ ܒܪܡ܆ ܡܛܠ ܕܚܕ ܡܫܝܼܚܵܐ. ܚܲܕ ܕܝܢ ܘܠܲܚܡܵܐ ܕܡ̣ܢ ܫܡܝܐ ܢܚܸܬܼ. ܡܸܬܼܐܲܟܼܠܢܐ ܓܹܝܪ ܘܠܐ ܡܸܬܼܐܲܟܼܠܵܢܐ. ܦܓܪܐ\nܕܝܢ ܘܕܡܐ ܕܒܪܗ ܕܐܢܫܐ. ܕܠܐ ܐܦ\nܕܡܠܬܐ ܬܸܪܢܹܝܘܗܝ ܠܚܲܫܐ܇ ܡܛܠ ܕܕܓܘܐ\nܗ̄ܝ̣ ܗ̇ܝ ܕܠܚܡܐ ܕܚ̈ܝܐ ܘܕܢܚܸܬܼ ܡ̣ܢ\nܫܡܲܝܐ. ܐܸܠܐ ܕܟܝܵܢܐ ܗ̇ܘ ܕܥܠ ܐܦܝ̈\nܚ̈ܝܐ ܕܟܠ ܚܲܫ. ܘܦܓܼܪܗ ܚܠܦ ܚܲܝ̈ܘ̄\nܕܥܵܠܡܐ ܝܲܗܒܼ. ܐܢܕܝܢ ܢܲܗܦܟ ܐܢܵܫ\nܥܠܝܢ. ܕܐܸܢܗܘܸ ܕܩܝܵܡܬܐ ܕܓܼܘܐ ܐܝܼܬܝܗ̇. ܠܡܵܢܐ ܐܡ̇ܪܝܬܿܘܢ: ܕܐܢ ܐܢܫ ܠܐ ܐܟ̇ܠ\nܦܓܪܗ ܕܒܪܗ ܕܐܢܫܐ ܘܫ̇ܬܐ ܡ̣ܢ\nܕܡܹܗ ܠܲܝܬܿ ܠܗ ܚ̈ܝܐ ܒܲܩܢܘܿܡܗ.","english":"For the body of Christ is one, naturally and unitedly, in body and in bread, as if something else were in nature. It receives honor, power, and worth from another, and glory, and it also changes natures—as one of the God-clad said: concerning that which, if you do not eat the body of the son of man and the rest. For he says \"the body of the son of man and blood,\" that one might understand that it is: the bread that came down from heaven. Another in nature and another. And this is edible. But that which is not edible, and not two loaves. As in the change of substances. Not even two bodies for Christ, do you say? Since with that which is in heaven, another is this of the mystery, do you introduce? But one body for that which is above and heavenly, and for this which is below and sacramental. And this, while other in substance. For it is other in nature. That which the Holy Spirit formed in the virgin. But other is this which from the offering, daily receives sanctification. One body, however, because one Christ. One, too, the bread that came down from heaven. Edible and inedible. Body and blood of the son of man. That not even both of them suffer, because it is a lie that which is the bread of life and came down from heaven. But it is the nature that is above the life of all suffering. And his body gives life for the world. If then he turns, woe upon them. That the resurrection of the interior is. Why did I say: that if a man does not eat the body of the son of man and drink from his blood, he has no life in his resurrection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܲܕ ܗܘ̣ ܓܹܝܪ ܦܓܼܪܗ ܕܡܫܝܼܚܵܐ","severity":"info","text":"The passage asserts the unity of Christ's body across the eucharistic elements and the heavenly body, while distinguishing their substance and nature.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܐ","severity":"info","text":"The Syriac term ܟܝܵܢܐ (kyānā) means 'nature' or 'natural constitution', here used to contrast the natural and sacramental orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܓܼܪܐ ܕܒܪܗ ܕܐܢܫܐ ܘܲܕܡܵܐ","severity":"info","text":"The phrase 'body and blood of the son of man' echoes John 6:53–56, where Jesus speaks of eating his flesh and drinking his blood for eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܚܡܐ ܕܡ̣ܢ ܫܡܝܐ ܢܚܸܬܼ","severity":"info","text":"The 'bread that came down from heaven' likely refers to the manna tradition (cf. Psalm 78:24–25 LXX) and its typological application to the Eucharist in Syriac theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪܢܐ ܒܐܘܼܤܝܐ","severity":"info","text":"The passage contrasts substance (ܐܘܼܤܝܐ, ousyā) and nature (ܟܝܵܢܐ) to articulate the distinction between the eucharistic elements and Christ's heavenly body, while maintaining their unity in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܢ ܐܢܫ ܠܐ ܐܟ̇ܠ ܦܓܪܗ ܕܒܪܗ ܕܐܢܫܐ","severity":"caution","text":"The final conditional statement on eating the body and blood for resurrection may be a paraphrase of John 6:53, but the Syriac syntax is ambiguous about whether it is a direct quotation or Timothy's own formulation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one of the God-clad' (ܚܕ ܡ̣ܢ ܠܒܼܝܼ̈ܫܝ ܐܠܗܐ) is not specified; it may refer to a church father or a biblical figure.","The phrase 'resurrection of the interior' (ܩܝܵܡܬܐ ܕܓܼܘܐ) is unclear; it may denote spiritual resurrection or an inner transformation."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܚ̈ܝܐ\nܓܹܝܪ ܕܒܩܢܘܿܡܵܐ ܗܢ̇ܘܢ ܐܢܘܢ ܕܟܠܢܫ\nܡ̣ܢ ܩܝܵܡܬܿܐ ܡܩܲܒܸܿܠ ܠܗܘܢ܇ ܘܐܵܦܸܢ\nܠܐ ܐܟ̇ܠ. ܐܡܪܝܼܢܢ. ܕܐܦܢ ܚ̈ܝܐ ܕܒܲܩܢܘܿܡܵܐ\nܐܢܫ ܠܐ ܡܸܫܟܿܚ ܠܡܸܚܵܐ܆ ܐܸܠܐ ܟܕ ܠܒܸܤܪܐ\nܢܤܝܼܡ ܘܲܐܠܐ ܡܝܘܿܬܼܘܼܬܼܐ ܘܠܐ ܚܒܼܵܠܐ. ܟܲܕ ܚ̈ܝܐ ܗܟܝܠ ܕܒܩܢܘܡܐ܆ ܚ̈ܝܐ ܐܢܘܢ\nܐܡ̈ܝܼܢܐ ܘܲܡܢܵܚ̈ܐ ܘܕܤܟ ܠܐ ܡܫܬܚ̈ܠܦܢܐ. ܘܗܠܝܢ ܟܠܗ ܟܝܵܢܐ ܗ̇ܘܼܐ ܡܩܲܒܿܠܢܐ. ܠܐ\nܠܡܗܝ̈ܡܢܐ ܒܠܚܘܿ ܕܡܸܙܕܕܩܵܐ ܩܝܵܡܬܐ. ܫܘܼܟܵܢܐ ܗܝܼ ܓܹܝܪ ܕܓܼܘܐ. ܐܠܐ ܕܠܐ\nܡܸܫܟܿܚܐ ܗܘ̣ܬ ܕܬܬܗܲܝܡܲܢ ܕܡ̣ܢ\nܡܝܼ̈ܬܐ ܟܝܵܢܐ ܗܢܐ ܢܩܘܼܡ܇ ܘܚ̈ܝܐ\nܢܩܲܒܿܠ ܘܠܐ ܫܪܵܝܐ܇ ܐܢ ܡܫܝܚܐ ܠܐ ܚܐܫ\nܗܘ̣ܐ ܘܡ̣ܢ ܡܝܼ̈ܬܐ ܠܐ ܡܸܬܬܪܝܼܡ ܗܘ̣ܐ. ܘܐܢܗܘ̣ ܕܗܠܝܢ ܗܟܢܐ ܐܢܝܢ ܘܫܪܝܪ̈ܢ. ܟܕ ܗܘܸ ܓܹܝܪ ܩܵܡ. ܘܝܗ̣ܒ ܠܟܼܝܵܢܐ ܗܵܢܐ\nܚ̈ܝܐ ܕܩܢܘܡܐ ܕܠܐ ܦܘܼܠܓܼ: ܘܬܲܚܸܡ\nܕܐܸܢܗܸܘ ܕܒܼܦܓܪܗ ܠܐ ܢܸܬܬܪܤܐ ܘܲܕܡ̣ܗ܆\nܕܐܝܼܬܼܘܗܝ ܫܘܬܦܘܼܬܐ ܕܒܛܘܼܦܤܐ\nܠܗ̇ܢܘܢ ܚ̈ܝܐ ܫܪܝܼܪ̈ܐ܇ ܠܐ ܡܸܫܟܿܚܐ\nܕܲܢܩܲܒܸܿܠ ܒܘܤܡܐ ܕܒܗ̇ܢܘܢ ܚ̈ܝܐ܇\nܐܦܢ ܚܲܝ ܗܘ̣. ܐܚܪܢܝܐܝܼܬ ܕܝܢ. ܐܵܦܸܢ\nܡܸܫܬܿܘܹܐ ܠܚܵܝܑܬܼ ܡܝ̈ܬܐ ܝܗܘܼܕܝܐ\nܘܚܲܢܦܐ܆ ܐܠܐ ܠܘ ܐܝܟ ܡܸܤܬܲܟܿܝܵܢܘܼܬܼܐ:\nܒܛܝܒܿܘܼ ܓܹܝܪ ܘܐܝܟ ܓܒܼܝܼܠܬܐ ܕܡ̣ܢ\nܒܪܵܫܝܼܬܼ. ܗ̇ܘ ܕܝܢ ܕܒܦܓܪܐ ܕܡܫܝܼܚܐ\nܘܕܡܐ ܒܤ̇ܡ ܕܫܵܥܬܐ: ܘܡ̣ܢ ܟܕܘܼ ܡܤܲܟܹܿܐ\nܠܚ̈ܝܐ ܕܒܩܢܘܿܡܐ܆ ܠܐ ܫܘܸܐ ܠܲܕ ܫܲܪܟܿܐ:\nܟܡܵܐ ܐܢ ܫܘܸܐ. ܢܤ̇ܒ ܓܹܝܪ ܠܗ̇ܢܘܢ\nܕܩܲܕܡ ܤܲܟܿܝܸ. ܤܓܝܼ ܗܘܼ ܗܵܟܹܝܠ ܒܲܡܲܨܥܬܐ. ܘܗܢܐ ܟܠܗ܆ ܟܡܵܐ ܕܒܹܝܬ ܗ̇ܘ ܕܒܕܝܼܠܗ. ܡܸܬܼܒܲܤܡ܇ ܠܗ̇ܘ ܕܒܼܕܠܐ ܕܝܼܠܗ. ܗܵܢܐ\nܟܠܗ ܤܵܦܩܐ ܠܡܵܘܬܵܪܘܼ. ܗ̇ܝ ܕܡ̣ܢ\nܟܕܘܼ ܢܗܲܝܡܸܢ܇ ܘܒܐܪܙܐ ܩܕܝܼܫܐ ܕܦܓܼܪܐ\nܘܕܡܐ ܢܬܬܪܤܐ ܘܢܫܬܘܬܦ.","english":"the life of the hypostasis, for it is the life of all flesh, receives from the resurrection, and it also does not eat. It is said that even the life of the hypostasis cannot live, except when it is placed in flesh, and not in mortality and corruption. Since the life of the hypostasis is life, it is eternal, spiritual, and in no way changeable. And all this nature is receptive. Not only to the faithful of the justified resurrection. It is a remnant of the interior. But it is not possible to believe that this nature receives life and resurrection from the dead without dissolution, if Christ had not died and been raised from the dead. And if these things are thus true and certain. For when he rose, he gave to this nature the life of the hypostasis without division: and he determined that in his flesh it would not be extended and like, that it is the participation in the type for those true lives, which cannot receive the fragrance of those lives, even if it lives. Otherwise, moreover, it also becomes equal to the dead life of the Jews and the pagans, but not as a possibility. For by grace and as a creation from the beginning. That which is in the flesh and blood of Christ at the moment: and from when it begins to impart the life of the hypostasis, it is not equal to the rest: how much it is equal. For it takes that which precedes the beginning. It is much in the middle, then. And all this, as in the house of that which is its own, it is fragrant, for that which is not its own. All this suffices for its benefit. That which from when it believes, and in the holy mystery of the flesh and blood is extended and participates.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚ̈ܝܐ ܕܒܩܢܘܿܡܵܐ","severity":"info","text":"The phrase 'life of the hypostasis' is a technical term in Syriac Christology, denoting the eternal, pre-incarnate life of the divine person (qnoma).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that the hypostatic life cannot live except when placed in flesh reflects a miaphysite Christology, emphasizing the union of divine and human natures in Christ without mixture or change.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܡܝܼ̈ܬܐ ܠܐ ܡܸܬܬܪܝܼܡ","severity":"info","text":"The reference to Christ's death and resurrection (if Christ had not died and been raised) echoes 1 Corinthians 15:3-4, foundational for the resurrection typology in Eucharistic theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the previous section, developing the analogy between the hypostatic life and the Eucharistic elements, moving from general resurrection to specific participation in the mystery.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܡ̣ܗ","severity":"caution","text":"The phrase 'and like' (ܘܲܕܡ̣ܗ) is ambiguous; it may be a corruption or a scribal insertion. The sense likely intends 'and the like' or 'and similar', but the text is uncertain here.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'and like' (ܘܲܕܡ̣ܗ) is textually uncertain; the reading taken treats it as a minor gloss or corruption.","The referent of 'this nature' (ܟܝܵܢܐ ܗܵܢܐ) is ambiguous—whether human nature or the hypostatic life; the reading taken follows the context as human nature receiving life from Christ."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܗܠܝܢ\nܓܹܝܪ ܕܐܸܬܬܝܬܿܝܼ ܗܫܐ܆ ܐܦܢ ܠܘ ܒܼܕܘܼܟܬܐ\nܐܸܢܹܝܢ ܕܥܵܗܢܵܐ ܠܕܐܝܟ ܗܢܐ ܒܘܼܚܢܐ܇\nܐܸܠܐ ܡܛܠ ܥܘܼܗܕܢ ܦܓܼܪܐ ܘܲܕܡܐ ܩܕܝܼܫܐ\nܐܸܬܼܥܲܗܕܢܢ܆ ܘܤܒ̇ܪܝܼܢܢ ܕܐܦ ܝܘܼܬܼܪܢܗܝܢ\nܤܓܼܝ ܗܘܼ. ܠܡ̇ܢ ܕܒܥܐ ܠܡܐܬܪ: ܒܕܢܝܼܫܐ\nܟܠܗ ܠܝܘܼܬܼܪܢܐ ܚܵܐܪ. ܦܤܘܿܩܐ ܕܫܒܼܥܐ:\nܡܛܠ ܗ̇ܝ ܕܡ̣ܢ ܐܠܨ̈ܬܐ ܗܘܼ ܡܲܤܒܼܐ\nܕܐܪ̈ܙܐ ܒܬܪ ܡܲܤܚܘܼܬܼܐ. ܐܡ̇ܪܝܼܢܢ. ܕܐܟܼܡܐ ܕܐܵܠܨܵܐ ܥܠ ܬܲܪܤܝܼܬܼܐ ܦܓܼܪܢܝܬܐ܆\nܒܬܪ ܡܘܠܕܐ ܒܸܤܪܢܝܐ ܕܡ̣ܢ ܐܸܡܵܐ܆\nܗܵܟܼܢܐ ܘܐܦ ܡܘܠܕܐ ܐܪܙܢܝܐ܇ ܐܵܠܨܵܐ\nܠܲܡܩܲܒܿܠܘܼ ܬܪܤܝܼܬܼܐ ܪܘܼܚܢܝܬܿܐ. ܟܕ ܓܹܝܪ\nܠܡܵܘܠܕܐ ܫܲܪܝܼܪܐ ܕܒܲܩܝܵܡܬܐ ܡܩܲܒܿܠܝܼܢܢ܇\nܐܚܪܬܼܐ ܤܲܝܒܿܪܬܑܿܐ ܕܪܵܡܵܐ ܡ̣ܢ ܡܸܠܬܼܐ\nܢܵܤ̇ܒܿܝܼܢܢ. ܘܓܲܠܝܐܝܼܬܼ ܒܛܝܒܿܘܬܐ ܕܪܘܼܚܐ\nܡܸܬܬܪܤܝܢܢ܆ ܕܡܢܗ̇ ܡܩܵܘܝܢܢ ܕܗܘܹܐ\nܐܝܼܬܲܝܢ܇ ܘܠܐ ܡܝ̈ܘܬܐ ܒܦܓܼܪ̈ܝܢ ܘܠܐ\nܡܸܫܬܚ̈ܠܦܢܐ ܒܢܲܦܫ̈ܬܢ. ܘܡܛܠ ܕܛܘ̄\nܕܛܘܼܦܤܐ ܕܡܵܘܠܕܐ ܕܡ̣ܢ ܕܪܫ ܒܝܕ\nܪܘܼܚܐ ܡܸܟܿܐ ܩܲܒܿܠܢܢ܆ ܙ̇ܕܩܐܝܼܬ ܤܲܝܒܿܪܬܐ\nܪܘܼܚܢܝܬܿܐ ܕܢܩܲܒܿܠ ܐܸܫܬܿܘܝܼܢܢ. ܐܝܟܿܢܐ\nܕܒܛܘܼܦܤܐ ܡܕܡ ܒܛܝܒܿܘܼܬܐ ܕܪܘܼܚܵܐ\nܐܦ ܬܢܢ ܢܸܬܬܪܤܐ. ܐܟܼܙܢܐ ܓܝܪ\nܕܡܥܡܘܕܝܼܬܐ ܛܘܼܦܤܵܐ ܐܝܼܬܹܝܗ̇ ܕܗ̇ܘ\nܡܵܘܠܕܐ ܕܡ̣ܢ ܕܪܹܫ. ܗܟܢܐ ܤܝܒܿܪܬܿܐ\nܗܕܐ ܪܘܼܚܢܝܬܿܐ܆ ܛܘܼܦܤܵܐ ܐܝܼܬܼܝܗ̇ ܕܗ̇ܝ\nܤܲܝܒܿܪܬܿܐ ܕܪܘܼܚܐ܇ ܕܒܬܼܪ ܩܝܵܡܬܿܐ\nܒܚ̈ܝܐ ܡܢܲܛܪܐ ܠܢ. ܘܐܝܟܿܢܐ ܕܒܥܠܡܵܐ\nܗܢܐ ܒܬܪ̈ܬܝܢ ܐܝܼܬܼ ܠܢ. ܕܗܘܸܐ ܐܝܼܬܲܝܢ܇\nܒܲܗܘܿܝܐ ܘܒܩܘܼܝܵܡܐ܇ ܗܘ̣ܝܢ ܡ̇ܢ\nܒܡܵܘܠܕܐ. ܩܘܼܝܵܡܢ ܕܝܢ ܒܤܲܝܒܿܪܬܐ:\nܗܟܼܢܐ ܐܦ ܒܥܠܡܐ ܕܥܬܼܝܕ: ܡܵܐ\nܕܐܬ̱ܝܠܕܝܢ ܒܝܕ ܩܝܵܡܬܐ܆ ܢܤ̇ܒܿܝܼܢܢ\nܕܗܘܸܐ ܐܝܼܬܿܝܢ. ܡܐ ܕܝܢ ܕܲܗܘܸܝܢ ܠܐ\nܡܝ̈ܘܬܼܐ܆ ܡܟܲܬܿܪܝܼܢܢ ܒܗ̇ܝ ܕܐܝܼܬܲܝܢ.","english":"the life of the hypostasis, for it is the life of all flesh, receives from the resurrection, and it also does not eat. It is said that even the life of the hypostasis cannot live, except when it is placed in flesh, and now it has come, and not in place, it is said that it is like this life, but because of the remembrance of the holy body and blood, it is remembered, and they think that even its surplus is very great. For what it seeks to arrive at: in the holy, all looks to the surplus. The seventh section: Because it is from the elements that it takes the mysteries after the anointings. It is said that just as natural birth presses upon the bodily constitution after the carnal birth from the mother, so also the mystical birth presses to receive the spiritual constitution. For when they receive the true birth through the resurrection, they take another sustenance from the Word, and are clearly constituted by the grace of the Spirit, by which they abide in being, and neither the dead in their bodies nor the changed in their souls. And because the type of birth from the beginning receives through the Spirit, the spiritual sustenance is fittingly received by them. Just as in the type something is constituted by the grace of the Spirit, so also the body is constituted. For as baptism is the type of that birth from the beginning, so this spiritual sustenance is the type of that sustenance of the Spirit, which after the resurrection preserves them in life. And just as in this world they have two things: they are in being, in existence and in subsistence, they are through birth; subsistence, however, through sustenance. So also in the world to come: when they are born through the resurrection, they receive being; when, however, they are not dead, they continue in that which is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܘܠܕܐ ܐܪܙܢܝܐ","severity":"info","text":"The phrase 'mystical birth' (ܡܵܘܠܕܐ ܐܪܙܢܝܐ) refers to spiritual rebirth through the Eucharist, contrasted with natural birth. It is a key term in Timothy II's sacramental theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܦܤܐ","severity":"info","text":"The term 'type' (ܛܘܼܦܤܐ) denotes a foreshadowing or sacramental symbol. Here baptism is the type of birth from the beginning, and the spiritual sustenance (Eucharist) is the type of the sustenance of the Spirit after resurrection.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܿܩܐ ܕܫܒܼܥܐ","severity":"info","text":"The phrase 'The seventh section' (ܦܤܘܿܩܐ ܕܫܒܼܥܐ) marks a clear structural division, indicating the passage belongs to a numbered sequence within the treatise.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The analogy between natural birth and mystical birth, and between bodily sustenance and spiritual sustenance, reflects a common patristic typology, especially in Syriac authors who link baptism and Eucharist as parallel mysteries.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܒܼܕܘܼܟܬܐ","severity":"caution","text":"The Syriac phrase 'and not in place' (ܘܠܐ ܒܼܕܘܼܟܬܐ) is obscure; the English draft renders it as 'and not in place,' but the intended sense may be that the life of the hypostasis is not spatially located, or that it is not in a particular location. The reading is uncertain.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'and not in place' (ܘܠܐ ܒܼܕܘܼܟܬܐ) is ambiguous: it may mean 'not in a place' (i.e., not spatially located) or 'not in the proper place' (i.e., not in the body). The English draft's rendering is unclear.","The referent of 'its surplus' (ܝܘܼܬܼܪܢܗܝܢ) is ambiguous: it could refer to the surplus of the life of the hypostasis or to the surplus of the remembrance of the holy body and blood."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ܒܲܕܓܼܘܿܢ ܐܝܟ ܕܡܸܟܐ ܛܘܼܦܤܐ ܕܗ̇ܘ\nܡܘܠܕܐ ܩܲܒܿܠܢܢ. ܐܠܨܵܐܝܼܬܼ ܤܲܝܒܿܪܬܿܐ\nܕܪܘܼܚܐ ܬܢܢ ܢܤ̇ܒܿܝܼܢܢ. ܕܲܢܩܵܘܹܐ ܒܗ̇ܝ\nܕܐܝܼܬܝܢ ܒܡܘܠܕܐ ܚܲܕܬܼܐ. ܐܠܨܐ ܠܢ\nܡܕܝܢ܇ ܕܡܛܠ ܕܡ̣ܢ ܛܲܝܒܿܘܬܐ ܐܸܬܝܠܕܢܢ\nܒܡܥܡܘܕܝܬܐ܇ ܤܝܒܿܪܬܐ ܕܕܡܝܐ\nܠܡܘܠܕܢ ܪܘܼܚܢܝܐ ܢܩܲܒܿܠ. ܡ̣ܢ ܛܲܝܒܿܘܼܬܐ\nܘܡܹܐܬܝܼܬܹܐ ܕܪܘܼܚܐ ܠܫܘܼܪܪܐ ܘܠܬܪܒܿܝܼܬܼܐ\nܕܩܕܝܼܫܘܬܐ ܕܐܸܬܝܲܗܒܿܬ̤ ܠܢ܇ ܘܠܫܘܼܡܠܝܐ\nܕܛܒ̈ܬܐ ܕܥܬܼܝܼ̈ܕܢ. ܦܤܘܿܩܐ ܕܬܡܢܝܐ:\nܡܛܠ ܗ̇ܝ ܕܠܡܵܢܐ ܒܠܚܡܐ ܘܚܲܡܪܐ\nܦܓܪܐ ܐܸܬܝ̱ܗܸܒܼ. ܐܡ̇ܪܝܼܢܢ. ܕܲܒܼܠܚܡܵܐ\nܘܚܲܡܪܐ ܐܸܬܼܝܼܗܸܒܼ ܠܫܘܼܡܠܝ ܛܘܼܦ̈ܤܐ\nܥܲܬܿܝܼ̈ܩܐ. ܘܐܝܟ ܕܠܫܪܪܐ ܕܐܪܙܹܗ ܩܲܕܹܡܘ\nܐܕܝܼܩܘ. ܡܲܠܟܝܙܕܩ ܟܘܼܡܪܐ ܕܠܥܸܠ ܡ̣ܢ\nܢܡܘܿܤܐ܆ ܠܚܡܵܐ ܘܚܲܡܪܐ ܠܐܠܗܐ\nܡܩܲܪܸܒܼ ܗܘ̣ܐ܇ ܘܒܢܵܡܘܿܤܐ ܕܒܢ̈ܝ ܝܤܪܝܠ:\nܠܲܚܡܐ ܘܢܘܼܩܵܝܐ܇ ܠܕܒ̈ܚܐ ܕܚ̈ܝܘܬܐ\nܓܡ̇ܪ ܗܘ̣ܐ. ܘܐܡܝܼܢܐܝܼܬܼ ܩܕܡ ܐܦܘ̈ܗܝ\nܕܐܠܗܵܐ܇ ܠܚܡܐ ܕܦܘܪܫܢܐ ܥ̇ܐܠ ܗܘ̣ܐ܇\nܘܐܡܝܼܢܐܝܼܬ ܡܸܬܩܲܪܒܼ ܗܘ̣ܐ. ܬܤܝܼܡ\nܠܡ ܥܠ ܦܬܼܘܼܪܐ ܠܚܸܡ ܐ̈ܦܐ ܩܕܡܝ܆\nܐܡܝܼܢܐܝܼܬܼ. ܘܡܛܠ ܐܝܼܩܪܗ ܬܘܼܒ ܕܠܲܚܡܵܐ܆\nܟܗ̈ܢܐ ܒܢ̈ܝ ܐܗܪܘܿܢ ܕܟܼܝܘܼܬܐ ܒܟܠܡܕܡ\nܠܡܸܛܪ ܡܸܬܦܲܩܕܝܢ ܗܘ̣ܘ. ܠܐ ܠܡ ܢܛܢܦܘܢ\nܟܗ̈ܢܐ ܫܡܐ ܕܐܠܗܗܘܿܢ. ܡܛܠ ܕܩܘܼܪ̈ܒܢܘ̄\nܕܡܪܝܐ܇ ܠܚܡܵܐ ܕܐܠܗܗܘܢ ܗܢ̣ܘܢ\nܡܩܲܪܒܝܼܢ. ܘܬܘܒ ܠܡ ܩܲܕܫܝܗܝ ܠܟܗܢܐ܇\nܡܛܠ ܕܠܚܡܐ ܕܐܠܗܟ ܗܘ̣ܝܘܼ ܡܩܲܪܒܼ. ܘܬܘܼܒ. ܓܲܒܪܐ ܠܡ ܡܘܼܡܬܼܢܐ ܡ̣ܢ\nܙܪܥܗ ܕܐܗܪܘܢ܇ ܠܐ ܢܸܬܩܲܪܒ ܠܲܡܩܿܪܒܼܘܼ\nܠܚܡܵܐ ܕܐܠܗܗ ܒܹܝܬܼ ܩܕܘܿܫ ܩܘܼܕܫ̈ܐ. ܙ̇ܕܩܐܝܬܼ ܡܕܝܢ ܡܫܝܚܐ ܡܵܪܢ܇ ܠܐܬܸܐ\nܕܠܐ ܢܘܼܟܼܪܵܝܘܼܬܹܗ ܕܠܛܘܼܦܤܐ ܩܲܕܡܵܝܐ܇\nܘܠܬܚܘܝܼܬܐ ܕܗܘܸ ܐܝܼܬܼܘܗܝ ܡܫܲܡ̱ܠܝܵܢܐ\nܕܛܘܼܦ̈ܤܐ ܘܓܼܵܡܘܿܪܐ ܕܦܠܐܬܼ̈ܐ.","english":"in the type, as the likeness of that new birth receives. Necessarily, the participation of the Spirit is taken, that it may be confirmed in that which is in the new birth. It is necessary, therefore, that because from grace it is born in baptism, it receives participation in the likeness of spiritual birth. From grace and the coming of the Spirit to the truth and to the nurture of the holiness that was given to it, and to the completion of the future goods. Section eight: Because for what reason is it said that in bread and wine the body was given? It is said that in bread and wine it was given for the completion of the ancient types. And as for the truth of his mystery, they preceded and said: Melchizedek, the priest who was above the law, used to offer bread and wine to God; and in the law of the children of Israel, bread and the cup were used for the sacrifices of animals. And in a priestly manner before the face of God, the bread of the offering used to enter, and in a priestly manner it was offered. Place for them upon the table the bread of the first faces, in a priestly manner. And again, because of the honor of the bread, the priests among the sons of Aaron were commanded to be careful in purity in everything. Not for them to touch the priests, the name of their God. Because the oblations of the Lord, the bread of their God, they were offering. And again, not to sanctify the priests, because the bread of your God they were offering. And again, a man who had a blemish from the seed of Aaron was not to approach to offer the bread of his God in the Holy of Holies. Rightly, therefore, Christ our Lord came, so that there would be no forgetting of the first type, and for the confirmation that he himself is the fulfiller of the types and the perfecter of the wonders.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܦܤܐ","severity":"info","text":"The Syriac ṭupsā (type) is a key term in Timothy’s typological exegesis, denoting a prefiguration fulfilled in Christ.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Melchizedek","severity":"info","text":"Melchizedek’s offering of bread and wine (Gen 14:18) is a standard patristic type for the Eucharist, here cited to show continuity from before the Mosaic law.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"bread and wine","severity":"info","text":"The passage echoes Gen 14:18 and the Aaronic priesthood regulations (Lev 21:17–23) to ground the Eucharist in biblical precedent.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Section eight","severity":"info","text":"The rubric 'Section eight' marks a new argumentative unit, typical of Timothy’s systematic division of his treatise.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"priestly purity","severity":"info","text":"The emphasis on priestly purity (sons of Aaron) reflects later Syriac liturgical concerns about the celebrant’s fitness, not just biblical law.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the start of the passage is partly corrupt or mispointed; the reading 'ܒܲܕܓܼܘܿܢ' is uncertain, possibly 'in the type' as rendered."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ܒܡ̈ܠܘܐܐ\nܗܠܝܢ܇ ܐܲܫܠܡ ܐܪ̈ܙܘܗܝ.. ܬܘܼܒܼ ܕܝܢ ܥܠ\nܗܠܝܢ ܐܕܫ̈ܐ܆ ܝܲܬܿܝܪܐܝܼܬܼ ܥܵܡܢܝܼܢ ܠܢ\nܠܩܘܼܝܡܵܐ ܕܗܠܝܢ ܚ̈ܝܐ܇ ܘܠܵܒܟܿܝܼܢ ܠܢ\nܕܲܢܟܲܬܪ ܒܗܘܢ. ܘܟܕ ܒܲܟܝܵܢܗܘܢ ܘܠܢ\nܚ̈ܝܐ ܘܠܐ ܪܓܸܫܬܐ ܩܢܹܝܢ. ܒܪܡ ܤܦ̇ܩܝܼܢ\nܐܢܘܢ ܕܢܠܒܿܟܼܘܢܢ ܒܗܠܝܢ ܚ̈ܝܐ܇ ܡܛܠ\nܕܐܠܗܐ ܒܦܘܼܩ̈ܕܢܘܗܝ ܝܗ̇ܒ ܠܗܘܿܢ\nܚܲܝܠܐ ܕܐܝܟ ܗܵܢܐ: ܐܝܟܿܢܐ ܕܡ̣ܢ ܗܠܝܢ\nܢܸܬܿܛܦܝܼܣ ܐܝܟ ܕܒܬܚܘܝܼܬܼܐ܆ ܕܠܓܼܡܪ\nܠܐ ܢܸܬܦܠܓܼ: ܕܠܐ ܡܵܝܘܿܬܼܘܼܬܐ ܒܡܹܐܟܼܘܼܠܬܐ\nܕܐܪ̈ܙܐ ܢܸܤ݂ܲܒܼ. ܡܛܠ ܕܐܦܢ ܟܝܵܢܐ ܕܕܐܝܟ\nܗܵܢܐ ܩܢܹܝܢ܆ ܒܪܡ ܡܵܐ ܕܢܤ݂ܒܘ ܪܘܼܚܐ\nܕܩܘܼܕܫܐ ܘܛܲܝܒܿܘܼܬܼܵܐ ܕܡ̣ܢ ܬܡ̇ܢ܆\nܤܦ̇ܩܝܼܢ ܕܲܢܕܲܪܓܼܘܢ ܠܢܤܘ̈ܒܝܗܘܢ܇ ܠܘܵܬܼ\nܒܘܼܤܵܡܵܐ ܓܡܝܼܪܐ ܕܠܐ ܡܵܝܘܿܬܼܘܼܬܐ. ܐܢ ܓܹܝܪ ܒܚ̈ܝܐ ܗܠܝܢ ܤܦ̇ܩܝܼܢ ܕܢܠܒܿܟܼܘܢܢ\nܐܝܟ ܦܘܼܤܩܵܢܐ ܐܠܗܝܐ: ܟܕ ܠܲܝܬܿ ܒܗܘܿܢ\nܒܲܟܝܢܐ ܗܕܐ܆ ܤܲܓܿܝܸ ܝܲܬܝܼܪܝܼܬ ܐܸܡܬܼܝ\nܕܡܹܐܬܝܼܬܼܐ ܕܪܘܼܚܐ ܢܩܲܒܿܠܘܢ܇ ܢܸܤܦܩܘܢ\nܕܲܢܕܲܪܓܘܼܢܢ ܠܡܲܤܒܼܐ ܕܠܐ ܡܵܝܘܿܬܼܘܼܬܐ.. ܬܘܼܒ ܡܛܠ ܕܦܫ̈ܝܼܩܬܐ ܘܲܫܟܼ̈ܚܝܬܼ ܒܟܼܠ\nܕܘܼܟ ܐܝܼܬܲܝܗܹܝܢ ܨܒ̈ܘܬܐ ܗܠܝܢ. ܘܪܹ̈ܫܝܵܢ\nܒܟܼܠ ܡܕܡ. ܒܐܘܼܟܼܠܐ ܘܒܸܫܩܝܵܐ. ܒܫܲܟܼܝܼܚܘܼ̄\nܘܠܐ ܡܙܲܠܗܙܘܼܬܐ. ܥܸܠܬܐ ܬܬܠ ܠܡܗܝ̈ܡܢܐ܆\nܠܘܬܼ ܐܡܝܼܢܘܼܬܐ ܕܒܐܪ̈ܙܐ ܘܪܹ̈ܫܵܝܘܵܬܼܐ\nܕܨܒ̈ܘܬܐ܇ ܕܠܐ ܪܹܫܝܵܢ ܬܹܐܚܕܝܼܗ̇ ܠܬܸܫܡܫܬܐ\nܦܤܘܩܐ ܕܬܫܥܐ ܀ ܡܛܠ ܗ̇ܝ ܕܠܡܵܢܐ ܟܕ\nܨܵܝ̇ܡܝܼܢܢ ܡܸܫܬܘܬܦܝܼܢܢ ܒܐܪ̈ܙܐ ܩܕܝ̈ܫܐ. ܘܫܠܝܚ̈ܐ ܡ̣ܢ ܒܬܪ ܕܐܟܠܘ ܐܸܫܬܘܬܦܘ. ܐܡ̇ܪܝܼܢܢ. ܕܠܐ ܙ̇ܕܩ ܠܡܸܫܬܵܘܬܦܘ\nܒܡܕܡ ܐܚܪܝܢ ܩܕܡ ܫܘܬܦܘܬܐ\nܕܒܐܪ̈ܙܐ܇ ܡܛܠ ܦܪܝܫܘܼܬܼ ܐܝܼܩܵܪܐ\nܕܐܸܬܦܪܸܫ ܠܐܪ̈ܙܐ ܘܠܡܵܪܗܘܢ.","english":"in the completions, therefore, he delivers his mysteries. Again, however, concerning the completions of the sacraments, especially it is necessary for the confirmation of these living ones, and it is fitting for that which is renewed in them. And when their renewal and the living ones and no sensation remain, yet it is sufficient that they be renewed in these living ones, because God by his commandments gave them power like this: as from these completions they are sealed as in a type, so that the seal is not divided: that mortality not be taken in the eating of the mysteries. Because even the nature of this kind remains, yet what they have received, the Spirit of Holiness and the grace from the seal, it is sufficient that they ascend to their recipients, toward the complete delight without mortality. For if in these living ones it is sufficient that they be renewed according to the divine decree: when there is no renewal in them, much more when the coming of the Spirit they have received, it suffices that they ascend to the sacrament without mortality. Again, because these intentions are simple and available everywhere, and principles in everything, in eating and drinking, in availability and without negligence, the cause gives to the faithful, toward the stability of the mysteries and the principles of the intentions, so that without principles the service may not take hold of the section of nine. Because of that, when they fast, they participate in the holy mysteries. And the apostles, after they ate, participated. They said that it is not right to participate in anything else before the participation in the mysteries, because of the distinction of the honor that is distinguished for the mysteries and their Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܠܝܢ","severity":"info","text":"The Syriac term ܗܠܝܢ (hālīn) is a demonstrative pronoun meaning 'these' and here refers to the 'completions' or 'perfections' of the mysteries, likely the sacramental rites.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The word ܐܪ̈ܙܐ (ʼarzē) means 'mysteries' and is a standard Syriac term for the sacraments, especially the Eucharist.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܤܩܵܢܐ ܐܠܗܝܐ","severity":"info","text":"The phrase 'divine decree' (ܦܘܼܤܩܵܢܐ ܐܠܗܝܐ) may allude to scriptural commandments, such as those in Exodus 12 or Leviticus regarding ritual purity, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܝ̇ܡܝܼܢܢ","severity":"info","text":"The reference to fasting before communion reflects early Syriac Christian practice, where fasting was a prerequisite for receiving the Eucharist, as attested in patristic sources.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܬܫܥܐ","severity":"info","text":"The phrase 'section of nine' (ܦܤܘܩܐ ܕܬܫܥܐ) likely indicates a structural division within the work, possibly a chapter or section number, though its exact referent is unclear.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܟܝܢܐ","severity":"caution","text":"The term ܒܲܟܝܢܐ (bakyā) is ambiguous; it may mean 'renewal' or 'weeping', but context suggests 'renewal' as it parallels the theme of spiritual rebirth.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'section of nine' (ܦܤܘܩܐ ܕܬܫܥܐ) is unclear; it may refer to a specific liturgical or textual division, but its exact meaning is uncertain.","The term ܒܲܟܝܢܐ could be read as 'renewal' or 'weeping'; the context of spiritual rebirth favors 'renewal'."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܘܫ̈ܠܝܚܐ\nܡ̇ܢ ܟܕ ܠܢܡܘܿܤܐ ܩܲܕܡܝܐ ܫܲܡܠܝܸܘ\nܘܒܛܠܘܼܗܝ܆ ܐܝܛܐ ܡ̇ܢ ܫܘܬܦܘܬܐ\nܕܒܐܪ̈ܙܐ ܫܲܪܝܸܘ ܒܕܘܼܒܵܪ̈ܐ ܚܲ̈ܕܬܹܐ\nܘܲܓܼܡܝܼܪ̈ܐ. ܦܤܘܩܐ ܕܥܤܪܐ ܀ ܡܛܠ ܗܝ̇\nܕܐܟܠ ܡܪܢ ܡ̣ܢ ܦܓܪܐ ܗ̇ܘ ܕܐܡ̣ܪ\nܕܗ̇ܢܘ ܦܓܪܝ ܤܒܼܘ ܀ ܐܟܼܠ ܡܸܢܹܗ\nܘܐܸܫܬܿܝܸ ܡ̣ܢ ܚܲܡܪܐ ܕܟܲܢܝܹܗ ܕܡܹܗ\nܐܵܘ ܠܵܐ. ܐܡ̇ܪܝܢܢ. ܕܐܟܼܠ ܘܐܸܫܬܿܝܼ ܡ̣ܢ\nܦܓܼܪܐ ܗ̇ܘ ܘܕܡܐ. ܕܝܼܕܝܼܥܐ ܗܕܐ ܡ̣ܢ\nܗ̇ܝ ܕܐܡ̣ܪ܇ ܕܠܐ ܐܸܫܬܹܿܐ ܡ̣ܢ ܗܫܐ ܡ̣ܢ\nܗܢܐ ܝܲܠܕܐ ܕܓܼܦܸܬܿܐ܇ ܘܫ̄܆ ܘܠܗܕܐ\nܫܠ̇ܡ ܡܵܪܝ ܐܦܪܝܡ ܡܲܠܦܢܐ܇ ܘܡܵܪܝ\nܝܘܐܢܝܼܣ ܦܘܼܡܵܐ ܕܕܗܒܼܐ. ܘܡܵܪܝ\n(ܢܣܛܘܪܝܣ) ܦܛܪܝܼܪܟܐ ܕܩܘܼܤܛܢܛܝܼܢܦܘ\nܠܝܼܣ.. ܐܢܕܝܢ ܐܢܵܫ ܡܲܗܦܟ. ܕܐܸܢܗܘܸ\nܕܦܓܪܐ ܘܲܕ̄ܡܵܐ ܚܘ̈ܒܐ ܘܚܛ̈ܗܐ ܡܚܲܤܹܝܢ܇\nܘܡܸܬܼܡܲܙܓܼܢܘܼܬܼܵܐ ܕܥܲܡ ܪܫ ܛܘܼܦܤܐ\nܘܲܡܩܵܘܝܵܢܘܼܬܼܐ ܕܒܹܗ ܓܵܡ̇ܪܝܼܢ. ܘܗܘܸ\nܪܹܫ ܛܘܼܦܤܐ ܐܡ̇ܪܝܢ ܐܢܬܘܢ ܕܘܠܵܐ\nܥܠ ܚܕܐ ܡ̣ܢ ܗܠܝܢ ܤܢܝܼܩ܆ ܠܡܵܢܐ\nܐܟܼܠ ܡ̣ܢ ܦܓܼܪܗ ܘܐܸܫܬܿܝܸ ܡ̣ܢ ܕܡܗ. ܡܦܲܢܹܝܢܢ. ܕܟܠܗܹܝܢ ܕܓܼܡܪ ܒܲܡܕܒܿܪܢܘܬܗ\nܡܵܪܢ ܝܼܫܘܿܥ܆ ܠܘ ܟܕ ܤܢܝܼܩ ܥܠܝܗܹܝܢ\nܐܵܘ ܕܢܸܬܓܡܪ ܤ̣ܥܪ. ܐܢ ܒܡܥܡܘܕܝܼܬܼܐ. ܘܐܢ ܒܚܫܐ. ܘܐܢ ܒܡܹܐܟܼܠܐ ܕܐܪ̈ܙܐ ܟܕ\nܐܲܫܠܸܡ ܐܢܘܿܢ. ܐܸܠܐ ܕܢܸܕܪܘܿܫ ܠܢ ܐܘܼܪܚܵܐ\nܕܒܼܬܪܗ ܢܗܲܠܸܟ. ܘܕܟܕ ܗܠܝܢ ܐܝܟ\nܕܦܩ̣ܕ ܠܢ ܢܤܥܘܪ܆ ܠܓܼܡܝܼܪܘܼܬܐ ܢܸܬܼܡܲܢܠ\nܐܟܼܡܐ ܕܗܘܸ. ܟܡܵܐ ܕܡܸܫܟܿܚܐ ܠܛܘܼܦܤܐ\nܕܒܪܹܫ ܛܘܼܦܤܗ ܢܸܬܕܡܐ. ܦܤܘܩܐ\nܕܲܚܕܥܤܪ ܀ ܡܛܠ ܗ̇ܝ ܕܚܲܡܝܼܥܵܐ\nܙ̇ܕܩ ܕܢܸܗܘܐ ܠܚܡܐ ܗ̇ܘ ܐܵܘ ܦܛܝܼܪܐ\nܘܚܲܡܪܐ ܕܲܡܙܝܼܓܼ ܐܵܘ ܠܵܐ ܐܡ̇ܪܝܢܢ. ܕܠܐ ܐܢܫ ܡ̣ܢ ܫܠܝܚ̈ܐ ܘܬܲܠܡܝܼ̈ܕܝܗܘܢ\nܗܕܐ ܐܲܫܠܸܡ.","english":"and the apostles. Now when the first law was completed and abolished, then the participation in the mysteries began with new and perfect practices. Section ten. Because of that which says, \"He who eats my body, take my body.\" He ate of it and drank of the wine of his blood, or not. They say that he ate and drank of that body and blood. This is known from that which says, \"Do not drink from now on from this cup of the grape,\" and so on. And to this end, Mar Ephrem the Teacher, and Mar John Chrysostom, and Mar Nestorius, Patriarch of Constantinople, agree. But now the matter turns. If it were that the body and blood were to remove sins and faults, and the mixture with the type of the head and the confirmations in it are completed, and the type of the head is said to be the type of the head, then why did he eat of his body and drink of his blood? He explains that all that our Lord Jesus completed in his ministry, he did not do it because he was in need of them or that they were completed for his own sake, whether in baptism, or in suffering, or in the eating of the mysteries when he delivered them. But rather, he taught the way to walk after him, and that when these things are done as he commanded, they are brought to completion for perfection, however that may be. As it is possible for the type to be likened to the type of its head. Section eleven. Because of that which says, \"It is fitting that the bread, whether leavened or unleavened, and the wine, whether mixed or not,\" they say that this was not delivered by the apostles and their disciples.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܥܤܪܐ","severity":"info","text":"The Syriac marks a section break with 'Section ten' (ܦܤܘܩܐ ܕܥܤܪܐ) and later 'Section eleven' (ܦܤܘܩܐ ܕܲܚܕܥܤܪ), dividing the argument into numbered units.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܟܠ ܡܪܢ ܡ̣ܢ ܦܓܪܐ ܗ̇ܘ ܕܐܡ̣ܪ ܕܗ̇ܢܘ ܦܓܪܝ ܤܒܼܘ","severity":"info","text":"The phrase 'He who eats my body, take my body' echoes John 6:53–56, where Jesus speaks of eating his body and drinking his blood, a key prooftext in Eucharistic debates.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܵܪܝ ܐܦܪܝܡ ܡܲܠܦܢܐ","severity":"info","text":"The text cites Mar Ephrem the Teacher (Ephrem the Syrian), Mar John Chrysostom, and Mar Nestorius, Patriarch of Constantinople, as authorities agreeing on the Eucharistic interpretation, reflecting a Syriac reception of these figures.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫ ܛܘܼܦܤܐ","severity":"info","text":"The phrase 'type of the head' (ܪܹܫ ܛܘܼܦܤܐ) likely refers to Christ as the archetype (head) whose actions serve as a model (type) for Eucharistic practice, a typological term common in Syriac exegesis.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܡܝܼܥܵܐ ܙ̇ܕܩ ܕܢܸܗܘܐ ܠܚܡܐ ܗ̇ܘ ܐܵܘ ܦܛܝܼܪܐ","severity":"info","text":"The question of leavened or unleavened bread and mixed or unmixed wine reflects a liturgical controversy in Syriac Christianity, possibly between East and West Syriac traditions, which Timothy II addresses.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫ̄","severity":"caution","text":"The Syriac text has an abbreviation 'ܘܫ̄' (likely 'and so on'), indicating a lacuna or abbreviation in the citation, which may obscure the full scriptural reference.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or abbreviation ('ܘܫ̄') in the citation of the command not to drink from the cup, leaving the exact scriptural reference uncertain.","The phrase 'type of the head' (ܪܹܫ ܛܘܼܦܤܐ) is ambiguous: it may refer to Christ as the archetype or to a specific liturgical type, and the text does not clarify which."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܐܸܠܐ ܗ̇ܝ ܕܕܵܡܝܵܐ ܟܕ\nܒܐܸܡܪܐ ܫܲܡ̱ܠܝܹܗ ܠܢܡܘܿܤܐ ܗ̇ ܩܲܕܡܝܐ\nܘܒܲܛܠܹܗ܆ ܐܝܟܿܢܐ ܒܡܕܡ ܡ̣ܢ ܗܠܝܢ\nܕܢܡܘܿܤܐ ܡܫܠܡ ܗܘ̣ܐ ܐܦ ܠܲܕܝܵܬܹܩܝܹ\nܚܕܬܿܐ. ܥܬܝܼ̈ܩܬܐ ܠܡ ܥܒܼܪ ܠܗܹܝܢ ܐܡ̣ܪ\nܫܠܝܼܚܵܐ. ܘܕܲܡܙܝܼܓܼ ܗܘ̣ܐ ܚܲܡܪܐ ܗ̇ܘ܆\nܝܼܕܝܼܥܐ ܡ̣ܢ ܗ̇ܝ ܕܠܝܬܿ ܥܝܵܕܐ ܤܵܟ ܠܡܹܬܼܚܫܚܘܼ\nܒܟܠܗ ܐܬܪܐ ܗ̇ܘ ܤܟ ܘܒܟܼܠ ܕܘܼܟ\nܒܚܲܡܪܐ ܠܐ ܡܙܝܼܓܼܐ. ܘܡܛܠ ܕܗܐ ܐܦ\nܚܢܢ: ܡ̣ܢ ܚܲܡܝܼܥܐ ܕܡܲܠܝܼܚ܆ ܘܡܸܫܚܵܐ. ܘܚܲܡܪܐ ܕܡܙܝܼܓܼ ܥܒ̇ܕܝܼܢܢ ܠܗܘܢ\nܠܐܪ̈ܙܐ. ܒܕܠܐ ܡܕܡ ܚܲܤܝܼܪ ܗܘ̣ܐ ܗ̇ܘ\nܦܓܼܪܐ ܦܪܘܿܩܝܐ. ܡ̣ܢ ܢܲܦܫܐ ܗܘ̣ܐ ܓܹܝܪ\nܡܠܝܼܠܬܐ. ܕܛܘܼܦܤܗ̇ ܨ̇ܐܪ ܚܡܝܼܪܐ\nܒܝܼܕ ܙܘܥ̈ܘܗܝ. ܘܡ̣ܢ ܐܤܛܘܼ̈ܟܤܐ ܐܪܒܥܐ\nܦܓܼܪܐ ܩܕܝܼܫܐ. ܩܲܡܚܵܐ ܡܕܝܢ܆ ܐܝܟ ܐܪܥܵܐ. ܘܡ̈ܝܐ ܐܝܟ ܡ̈ܝܐ. ܘܡܸܫܚܐ ܐܝܟ ܐܐܪ. ܘܡܸܠܚܵܐ ܐܝܟ ܢܘܼܪܐ. ܘܚܲܡܪܐ ܡ̇ܢ\nܠܚܲܝܘܼܬܹܗ ܡܫܘܕܥ. ܘܡ̈ܝܐ ܠܡܝܼܬܼܘܼܬܹܗ. ܐܟܼܡܵܐ ܕܐܦ ܗܵܠܝܢ ܕܡ̣ܢ ܕܦܢܗ ܐܪܕܝܸ. ܡܗܲܦܟܝܼܢ ܕܝܢ ܦܪ̈ܢܓܝܐ ܘܐܪ̈ܡܢܝܐ\nܘܐܡ̇ܪܝܼܢ. ܕܒܲܚܡܝܼܪܐ ܡܲܤܝܘܼܬܼܵܐ ܡܕܡ\nܐܝܼܬܼ. ܘܚܲܡܪܐ ܕܲܡܙܝܼܓܼ܆ ܥܓܼܠ ܡܸܬܼܚܲܒܿܠ.\n܀ ܀ ܀ ܝ ܀ ܀ ܀ ܘܡܛܠ ܗܕܐ ܠܐ ܦܐܝܐ ܠܡܸܬܼܚܫܚܘܼ ܒܗܘܢ\nܠܘܬܼ ܐܪ̈ܙܐ ܀ ܐܡ̇ܪܝܢܢ ܕܝܢ ܠܘܬܗܘܢ. ܕܟܕ\nܒܲܡܫܘܼܚܬܐ ܗܵܘܝܐ ܗܝܸ ܚܲܡܝܼܥܘܼܬܐ\nܛܥܡܐ ܕܝܲܬܿܝܼܪ ܩܢ̇ܐ ܠܚܡܐ. ܘܚܲܡܪܐ\nܬܘܼܒܼ ܟܕ ܥܲܡܗ̇ ܕܡܸܬܼܡܲܙܓܼܢܘܼܬܼܗ\nܕܒܼܡ̈ܝܐ: ܠܲܚܫܚܬܼܐ ܝܲܬܝܼܪ ܗܢܝܐܐ ܘܠܐ\nܡܲܟܿܝܵܢܐ ܗ̇ܘܐ. ܚܲܡܝܼܥܐ ܡܕܝܢ ܘܚܲܡܪܐ\nܡܙܝܼܓܼܐ ܟܕ ܒܲܡܫܘܼܚܬܼܐ ܢܗܘܘܿܢ ܘܠܐ\nܡܲܥܬܩܝܼܢ܆ ܝܲܬܝܼܪ ܡܝܲܬܪܝܼܢ ܘܲܡܫܲܡܠܹܝܢ\nܘܗܲܢܝܼܐܝܼܢ ܡ̣ܢ ܦܛܝܼܪܐ ܘܠܐ ܡܙܝܼܓܼܐ܇\nܘܪܚܝܼܩܝܼܢ ܡ̣ܢ ܡܲܤܝܘܼܬܼܵܐ ܘܲܚܒܼܵܠܐ. ܦܤܘܩܐ ܕܬܪܥܤܪ ܀","english":"but that which is similar, when the first law was completed and abolished, then in some things from these, the law was fulfilled also for the new covenant. The old things did not pass away, says the apostle. And that wine which was mixed, it is known from that which has no custom at all to be used in that entire region and in every place with unmixed wine. And because also here: from leaven which is salted, and oil. And the mixed wine they made for the mysteries. So that nothing was lacking from that saving body. For it was from the rational soul, whose type becomes leaven by its movements. And from the four elements, the holy body: flour indeed, like earth; and water, like water; and oil, like air; and salt, like fire. And wine indicates its life, and water its death. Just as also these, when the earth is plowed, the fruits and seeds are transformed and it is said that in leaven there is some sourness. And mixed wine is quickly corrupted. Therefore, it is not fitting to use these for the mysteries. It is said, however, to them that when the sourness is in the measure, the taste is more fitting for the bread. And wine again, when its mixing with water is more suitable for preparation and does not diminish it. Leaven indeed and mixed wine, when they are in measure and do not become old, are more abundant and complete and more suitable than unleavened and unmixed, and are far from sourness and corruption. Section twelve.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܡܝܼܥܐ","severity":"info","text":"The term ܚܲܡܝܼܥܐ (ḥamīʿā) means 'leaven' or 'sourdough,' here contrasted with unleavened bread (ܦܛܝܼܪܐ). Timothy II uses it to argue for the superiority of leavened bread in the Eucharist, a distinctive Syriac position.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The four elements (earth, water, air, fire) are mapped to the ingredients of the Eucharistic bread: flour as earth, water as water, oil as air, salt as fire. This reflects a common patristic and Syriac allegorical tradition linking the physical elements to the composition of Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The comparison of wine and water to life and death (wine indicates life, water indicates death) parallels earlier Syriac liturgical commentaries, such as those of Theodore of Mopsuestia, where the mixed chalice symbolizes the union of Christ's divinity and humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes Section Ten and begins Section Twelve, with a clear break marked by the scribal ornament (three asterisks and a yodh). The argument moves from the abolition of the old law to the proper preparation of Eucharistic elements.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt phrases, e.g., 'ܘܡ̣ܢ ܐܤܛܘܼ̈ܟܤܐ ܐܪܒܥܐ' (and from the four elements) may be a scribal insertion. The English draft smooths over these difficulties, so the reader should consult the Syriac directly.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Timothy II's insistence on leavened bread and mixed wine reflects the East Syriac tradition, which rejected the use of unleavened bread (azymes) in the Eucharist, a point of controversy with the Latin and Armenian churches.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡ̣ܢ ܐܤܛܘܼ̈ܟܤܐ ܐܪܒܥܐ' could be read as a later gloss; the English draft treats it as integral. The identity of 'the apostle' (ܫܠܝܼܚܵܐ) is not specified but likely refers to Paul."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܡܛܠ ܗ̇ܝ\nܕܠܡ̇ܢܐ ܐܟܚܕܢܐܝܼܬ ܡܸܬܩܲܕܫܝܼܢ\nܦܓܼܪܐ ܘܕܡܐ܇ ܘܠܘ ܐܝܟ ܡܸܫܚܐ ܘܡ̈ܝܐ\nܕܲܥܡܕܐ ܐܡ̇ܪܝܼܢܢ ܥܠ ܕܐܪ̈ܙܐ ܕܦܓܼܪܐ\nܘܕܡܐ܆ ܥܘܼܗܕܢ ܕܒܚܬܐ ܕܐܢܫܘܼܬܹܗ\nܕܡܵܪܢ ܐܝܼܬܼܘܗܝ. ܥܠ ܐܡܬܼܝ ܠܡ\n܀ ܀ ܀ ܝܐ ܀ ܀ ܀ ܕܐܟܼ̇ܠܝܼܬܿܘܿܢ ܠܲܚܡܵܐ ܗܢܐ: ܘܫܲܬ̇ܝܬܘܿܢ\nܟܤܐ ܗܢܐ: ܡܵܘܬܹܿܗ ܗ̄ܘ̣ ܕܡܵܪܢ\nܡܥܲܗܕܝܼܢ ܐܢܬܘܿܢ܆ ܥܕܡܐ ܠܡܹܐܬܝܬܹܗ. ܒܗ̇ܝ ܕܚܲܫܐ ܐܟܚܕܐ ܗܘ̣ܐ ܕܢܲܦܫܐ\nܐܡ̇ܪ ܐܢܐ ܘܕܦܓܼܪܐ. ܕܗܢܐ ܡ̇ܢ܆ ܒܡ̇ܘܬܐ. ܕܗ̇ܝ ܕܝܢ ܡܛܠ ܫܵܘܬܦܘܬܐ ܘܫܘܼܢܵܝܐ. ܗܫܐ ܠܡ ܢܲܦܫܝ ܗܐ ܫܓܼܫܐ ܐܡ̣ܪ. ܘܵܠܝܐܝܼܬܼ ܐܟܚܕܐ ܡܸܬܩܲܕܫ܆ ܠܚܡܵܐ\nܩܲܕܝܼܫܐ ܐܪܙ ܦܓܼܪܐ܇ ܘܕܡܐ ܡܚܲܤܝܵܢܐ\nܐܪܙ ܢܲܦܫܐ. ܘܡܛܠ ܕܠܐ ܡܵܝܬܿܐ ܘܠܵܐ\nܡܸܬܚܲܙܝܐ܆ ܒܲܕܡܐ ܗܘ̣ ܐܸܬܝܼ̱ܗܸܒܼ\nܐܪܙܗ̇. ܟܕ ܢܲܦܫܐ ܕܟܠ ܒܤܪ ܕܡܐ\nܗܘ̣ ܐܸܬܼܐ̱ܡܲܪ. ܐܦ ܕܝܢ ܘܦܓܼܪܐ܆ ܒܲܕܡܐ\nܐܝܬܼܘܗܝ ܩܘܼܝܵܡܹܗ. ܐܟܼܡܐ ܕܦܓܼܪܐ\nܒܗ̇ ܒܢܲܦܫܐ. ܦܤܘܩܐ ܕܬܠܬܥܤܪ ܀ ܡܛܠ ܗ̇ܝ ܕܠܚܲܡܫܐ ܙܢ̈ܝܐ ܐܵܘ ܟܹܝܬܼ\nܩܦܠܐܘܿܢ ܡܸܬܦ̈ܠܓܼܢ ܨܠܘ̈ܬܐ ܕܥܠ\nܩܘܪܒܢܐ. ܩܲܕܡܵܝܐ ܀ ܓܗܢܬܐ ܩܕܡܝܬܐ\nܬܐܘܠܘܓܝܐ ܘܐܝܼܬܼܘܗܝ ܡ̣ܢ ܫܘܼܪܝܐ\nܕܗ̇ܝ ܕܫܡܐ ܤܓܝܼܕܐ ܘܲܡܫܲܒܿܚܐ܇ ܕܐܒܼܐ\nܘܒܪܐ ܘܪܘܼܚܐ܇ ܥܕܡܐ ܠܗ̇ܝ ܕܩܲܕܝܼܫ\nܩܲܕܝܼܫ. ܕܬܪܝܢ ܀ ܓܗܢܬܐ ܕܬܪ̈ܬܝܢ\nܡܸܬܼܒܲܪܢܵܫܢܘܼܬܹܗ ܀ ܘܐܝܼܬܘܗܝ ܡ̣ܢ ܗ̇ܝ\nܕܠܒ̣ܫܬܿ ܐܢܵܫܘܼܬܢ ܕܬܲܚܝܼܢ ܒܐܠܗܘܼܬܼܟ\nܥܲܕ ܠܚܲܪܬܼܐ. ܕܬܠܬܼܐ ܀ ܓܗܢܬܐ ܕܬܼܠܬܼ:\nܕܐܝܼܬܹܝܗ̇ ܥܘܼܗܕܵܢܐ ܕܚ̈ܝܐ ܘܕܡܝܼ̈ܬܐ. ܡ̣ܢ ܗ̇ܝ ܕܲܥܒܸܕ ܕܘܼܟܼܪܵܢܐ ܛܵܒܼܐ ܘܲܡܩܲܒܿܠܐ:\nܠܟܼܠܗܘܢ. ܥܲܕ ܠܡܲܚܬܐ ܕܪܘܼܚܵܐ ܀ ܀ ܀ ܕܐܪܒܥܐ ܬܟܫܦܬܐ ܘܒܥܘܼܬܐ ܕܥܠ\nܐܦܝ̈ ܗ̇ܝ ܕܢܸܫܬܿܘܹܐ ܠܡܲܤܒܼܐ ܕܐܪ̈ܙܐ\nܗܠܝܢ ܩܲܕܝܼ̈ܫܐ.","english":"because when the body and blood are consecrated together, and not like the oil and water of baptism, it is said concerning the mysteries of the body and blood, the memorial of the sacrifice of the Lordship of our Lord. When you eat this bread and drink this cup, the death of our Lord reminds you until his coming. For suffering together of the soul, I say, and of the body. For this, what? In death. For that, because of participation and confession. Now, what? My soul, I say, is troubled. And it is fitting that together it is consecrated, the holy bread, the mystery of the body, and the saving blood, the mystery of the soul. And because it is not dead and not visible, in blood was given its mystery. When the soul of every flesh is blood, it was said. Also, moreover, and the body, in blood is its existence. Just as the body is in the soul. The thirteenth section. Because the prayers over the offering are divided into five parts or chapters. The first. The first turning, the theology, and it is from the beginning of that which is called the glorious and praiseworthy, of the Father, Son, and Spirit, until that which is holy, holy. The second. The second turning, of the incarnation. And it is from that which put on the humanity of the one who lives in your divinity until the end. The third. The third turning, which is the memorial of the living and the dead. From that which makes a good remembrance and receives all of them until the descent of the Spirit. The fourth. The fourth, the supplication and petition concerning the faces of that which is worthy to receive these holy mysteries.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The Syriac term ܐܪ̈ܙܐ (ārē) means 'mysteries' and here refers specifically to the eucharistic elements of bread and wine, which are treated as symbols of Christ's body and blood.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܗܢܬܐ","severity":"info","text":"The term ܓܗܢܬܐ (gahāṯā) denotes a 'turning' or 'section' of the liturgy, likely referring to a structural division of the anaphora. The text enumerates five such turnings, each with a distinct thematic focus.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܬܠܬܥܤܪ","severity":"info","text":"The phrase 'the thirteenth section' marks a clear structural division in the work, indicating that the preceding discussion on the consecration of body and blood together belongs to a larger argument spanning multiple sections.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܐ","severity":"info","text":"The statement 'the soul of every flesh is blood' echoes Leviticus 17:11 and reflects a common patristic typology linking blood to the soul, used here to explain the symbolism of the eucharistic blood.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܟܫܦܬܐ ܘܒܥܘܼܬܐ","severity":"info","text":"The 'supplication and petition' in the fourth turning reflects a liturgical practice of intercession for the living and dead, consistent with Syriac anaphoral traditions that include diptychs and prayers for the departed.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the beginning of the passage is partially corrupt; the reading 'ܕܠܡ̇ܢܐ ܐܟܚܕܢܐܝܼܬ' is uncertain and may be emended to 'ܕܠܡ̇ܢܐ ܐܟܚܕܐ ܐܝܼܬ' ('because together it is'). The translation follows the latter reading.","The phrase 'ܥܘܼܗܕܢ ܕܒܚܬܐ ܕܐܢܫܘܼܬܹܗ ܕܡܵܪܢ' could be interpreted as 'the memorial of the sacrifice of the Lordship of our Lord' or 'the memorial of the sacrifice of the Lord's humanity'; the translation opts for the former."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ܘܐܝܼܬܹܝܗ̇ ܡ̣ܢ ܗ̇ܝ ܕܢܸܗܘܐ\nܠܢ ܡܵܪܝ ܠܚܘܼܤܝܐ ܕܚܘ̈ܒܐ ܘܫܲܪܟܿܐ:\nܕܚܡܫܐ. ܩܘܼܒܿܠ ܛܝܒܿܘܼܬܐ ܕܥܲܠ\nܕܐܸܫܬܘܝܼܢܢ ܠܡܸܫܬܿܘܬܦܘܼ. ܘܐܝܼܬܼܵܘܗܝ\nܡ̣ܢ ܟܠܢ ܒܕܚܠܬܐ ܘܠܗܠ. ܦܤܘܩܐ\nܕܐܪܒܿܬܼܥܤܪ ܀ ܡܛܠ ܗ̇ܝ ܕܠܘܵܬ ܐܒܼܐ\nܡܬܥ̈ܠܝܢ ܨ̈ܠܘܬܼܐ ܒܩܘܼܪܒܼܩܪܒܢܐ\nܐܡ̇ܪܝܼܢܢ. ܕܕܢܝܼܚܐܝܼܬܼ ܘܝܲܬܿܝܼܪ ܡ̣ܢ\nܕܲܒܼܩܘܼܪܒܼ ܩܘܪ̈ܒܢܐ ܐܚܪ̈ܢܐ. ܒܗ̇ܘ\nܕܡܪܝ [...] ܡܸܬܚܵܘܐ ܗܕܐ\nܘܡܸܬܼܝܲܕܥܐ. ܒܓܼܗܢܬܐ ܗ̇ܝ ܩܲܕܡܝܬܐ܇\nܕܠܟ ܡܵܪܝܐ ܚܝܠܬܼܢܐ ܐܝܼܬܼܝܐ ܡܬܼܘܿܡܝܐ\nܐܠܗܐ ܐܒܼܐ ܐܚܝܼܕ ܥܠ܆ ܗ̇ܘ ܕܐܲܡܝܼܢܐܝܬ. ܘܒܗ̇ܝ ܕܒܼܬܪܗ̇. ܕܐܦ ܚܢܢ ܡܵܪܐ\nܛܵܒܼܐ ܘܐܠܗܐ ܐܒܼܐ ܡܪܚܡܢܐ.. ܘܒܼܗ̇ܝ\nܬܠܝܼܬܝܬܐ. ܕܒܐܦ ܚܢܢ ܡܪܝܐ ܐܠܗܐ\nܐܒܼܐ ܚܲܝܠܬܼܢܐ ܟܕ ܥܵܗܕܝܼܢܢ.. ܘܒܪܒܝܼܥܝܬܐ. ܡܵܪܝܵܐ ܐܠܗܐ ܐܒܐ ܚܲܝܠܬܼܢܐ ܒܥ̇ܝܼܢܢ\nܡܢܟ. ܟܕ ܛܵܒ ܒܟܼܠܗܝܢ ܐܢ ܕܬܹܐܘܿܠܘܿܓܼܝܐ\nܪܵܡܙܐ ܡܸܠܬܐ܆ ܘܐܢ ܕܡܸܬܒܲܪܢܫܢܘܼܬܼܐ\nܘܤܛܪ. ܠܘܬ ܐܒܼܐ ܡܸܬܥܲܠܐ ܗܵܘܢܐ\nܕܝܼܾܠܗܝܢ܆ ܟܸܢ ܠܘܵܬܼ ܒܪܐ ܘܪܘܚܐ ܦܤܘܩܐ\nܕܚܡܫܬܥܤܪ ܀ ܡܛܠ ܐܝܟܢܝܘܬ\nܫܘܡܠܝܐ ܕܐܪ̈ܙܐ ܒܨ̈ܠܘܬܐ ܘܲܕܡܵܢܐ\nܡܛܦܸܣ ܟܠ ܕܡܸܬ̱ܐܡܪ ܐܦ ܕܡܸܙܕܲܡܪ\nܘܡܸܬܼܗܲܠܠ.. ܐܡ̇ܪܝܼܢܢ ܩܕܡܝܵܬ. ܕܡܛܠ\nܡܵܢܐ ܦܩ̣ܕ ܝܫܘܿܥܝܗܒ ܩܬܘܠܝܼܩܐ\nܡܢܵܚܐ ܕܒܼܬܠܬ ܫܥ̈ܝܢ ܬܗܘܐ\nܬܸܫܡܫܬܿܐ ܕܐܪ̈ܙܐ܆ ܟܕ ܠܘܼܩܕܡ\nܠܘ ܗܟܢ ܡܲܫܠܡܝܼܢ: ܐܠܐ ܕܲܒܼܦܸܠܓܹܿܗ\nܕܠܠܝܐ ܡܸܬܓܿܡܪ ܗܘܼܐ ܐܪܙܐ ܗܢܐ\nܕܫܠܝܚ̈ܐ ܘܕܒܼܬܪܗܘܿܢ. ܟܐܡܬܼ\nܒܥܸܕܵܢܐ ܕܐܲܫܠܡ ܠܗܘܿܢ ܡܪܢ ܦܓܼܪܗ\nܘܲܕܡܹܗ. ܘܲܡܫܲܪܪܝܢ ܗܕܐ܆ ܒܫܪܒܐ\nܕܐܹܘܛܝܼܟܼܘܿܣ ܕܢܦ̣ܠ ܡ̣ܢ ܡܕܝܼܪ̈ܐ. ܘܲܚܫܵܡܝܼܬܐ ܕܩܘܪ̈ܢܬܝܐ. ܡ̣ܢ ܒܬܪ ܕܝܢ\nܕܲܤܓܝܸܘ ܡܗܝ̈ܡܢܐ: ܘܐܸܬܥܲܤܩ ܥܠܝܗܝܢ\nܒܘܬܐ ܕܒܥ̈ܕܵܬܼܐ. ܐܸܬܛ̇ܟܣ ܕܒܼܬܠܬ\nܫ̈ܥܝܼܢ ܢܸܬܥ̱ܒܸܕ ܐܪܙܐ.","english":"And it is from that which was for the Lord of the mystery of love and the rest: of the five. The reception of the grace which is upon that which was drunk to participate. And it is from all in fear and so on. Section fourteen. Because of that which is with the Father, the exalted prayers in the offering are said, that it is pure and more than the other offerings, in that which the Lord [...] is revealed and known. In that first instance, that to you, O Lord Almighty, the coming is from Thomas, God the Father, who holds over, that which is said. And in that which is after it, that also the Lord, the good and God the merciful Father. And in that third, that also the Lord God the Almighty Father, when they remember. And in the fourth, Lord God the Almighty Father is sought from you, when good in all, whether theology indicates the word, or incarnation and the rest. With the Father who is exalted, it is of them, as with the Son and the Spirit. Section fifteen. Because of the manner of the completion of the mysteries in the prayers and of the blood, everything that is said, also that which is sung and praised, is said previously. That because of what did Yeshu'yahb the Catholicos command that at the third hour the service of the mysteries should be, when previously it was not thus completed, but in the middle of the night this mystery of the apostles and of those after them was completed, as at the time when our Lord gave his body and blood. And they confirm this, in the story of Eutyches who fell from the monasteries, and the shame of the Corinthians, from after that the faithful increased, and it became difficult for them because of the persecution of the churches, it was ordered that at the third hour the mystery should be performed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The Syriac term ܐܪ̈ܙܐ (rāzē, 'mysteries') is used throughout for the eucharistic elements, consistent with Syriac liturgical usage.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܫܘܿܥܝܗܒ","severity":"info","text":"Yeshu'yahb the Catholicos (d. 660) was a patriarch of the Church of the East; his command to move the eucharistic liturgy to the third hour reflects a historical shift from a nocturnal celebration.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܹܘܛܝܼܟܼܘܿܣ","severity":"info","text":"Eutyches (d. after 454) was a Constantinopolitan archimandrite whose Christological views were condemned at Chalcedon; his 'fall from the monasteries' likely refers to his deposition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܩܐ ܕܐܪܒܿܬܼܥܤܪ","severity":"info","text":"The passage is divided by two section markers: 'Section fourteen' and 'Section fifteen', indicating a clear structural break in the treatise.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܘܪ̈ܢܬܝܐ","severity":"info","text":"The 'shame of the Corinthians' likely refers to the early Christian community at Corinth, where Paul addressed liturgical abuses (1 Cor 11), used here as a precedent for reform.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܪܝ","severity":"caution","text":"The Syriac text has a lacuna after ܒܗ̇ܘ ܕܡܪܝ, marked by [...], making the precise referent uncertain; the English draft supplies 'the Lord' but the original may have had a fuller title.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܒܗ̇ܘ ܕܡܪܝ leaves the subject of 'revealed and known' unclear; the reading assumes a reference to Christ or the eucharistic mystery.","The phrase 'from Thomas' (ܡܬܘܿܡܝܐ) is ambiguous: it may refer to the apostle Thomas or to a liturgical tradition associated with him."],"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":27,"ref":"p27","source":"ܡܛܠ ܕܬܲܠܡ̈ܝܼܕܐ\nܟܠܗܘܢ ܟܕ ܡܲܚܬܼܐ ܕܪܘܼܚܐ ܥܠܝܗܘܿܢ\nܒܝܵܘܡܵܐ ܕܦܢܛܩܘ̈ܤܛܐ܆ ܠܐ ܛܥܝܼܡ ܠܗܘܿܢ\nܡܕܡ ܥܲܕ ܠܬܠܬ ܫ̈ܥܝܼܢ. ܐܝܟ ܡܵܐ\nܕܐܡ̣ܪ ܟܐܦܐ. ܕܗܐ ܥܕܡܐ ܠܗܵܫܐ\nܬܠܬ ܐܢܝܢ ܫܵܥ̈ܝܢ ܐܝܟܿܢܐ ܪܘܸܝܢ. ܘܠܗܕܐ\nܢܩܸܦ ܝܼܫܘܿܥ ܝܗܒ̣ ܘܲܦܩܼܕ ܗܟܼܢܐ\nܢܗܘܐ ܫܘܼܪܝܐ ܠܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ. ܡܛܠ\nܡܪܡܝܬܐ ܕܐܪ̈ܙܐ ܗ̇ܝ ܕܝܢ ܕܚܕܐ\nܡܪܡܝܼܬܐ ܡܸܬܐ̱ܡܪܐ܆ ܡܫܘܕܥܵܐ\nܕܚܲܕ ܐܝܼܬܼܘܗܝ ܡܪܢ ܒܐܢܫܘܼܬܹܗ\nܘܐܠܗܘܼܬܗ ܀ ܘܗܿܝ ܕܡ̣ܢ ܥܲܬܝܼܩܬܿܐ\nܗܝܼ. ܕܐܢܵܫܘܼܬܹܗ ܡ̣ܢ ܝܼܤܪܝܠ ܥܬܝܼܩܐ\nܐܝܼܬܹܝܗ̇ ܀ ܘܗ̇ܝ ܕܡ̣ܢ ܬܠܬܐ ܡܙܡܘܪ̈ܐ܆\nܫܘܼܘܕܥܐ ܕܥܠ ܐܒܐ ܕܡܫ̣ܚ ܘܥܠ\nܒܪܐ ܕܐܸܬ̱ܡܫܚ ܘܥܠ ܪܘܼܚܐ ܕܒܗ\nܐܸܬ̱ܡܫܚ. ܫܘܚܠܦ ܬܪܝܢ ܦܬܓܡ̈ܐ\nܐܚܪܝܐ ܗ̇ܢܘ ܕܝܢ܆ ܕܐܘܕܐ ܠܟ. ܡܫܵܘܕܥܝܼܢ\nܥܠ ܫܘܼܚܠܦܐ ܕܐܲܥܸܠ ܝܘܿܚܢܢ ܡܲܥܡܕ̄\nܒܡܐܬܝܼܬܗ ܥܠ ܥܬܝܩܬܐ.. ܗ̇ܝ\nܕܫܘܼܒܚܐ ܠܐܒܼܐ܆ ܫܘܼܒܚܵܐ ܕܕܢܚܗ̇\nܕܬܠܝܼܬܝܘܼܬܐ ܒܬܼܪ ܡܲܥܡܘܕܝܼܬܐ ܀ ܗ̇ܝ ܕܟܗ̈ܢܐ ܘܲܡܫܡ̈ܫܢܐ ܓܵܠܹ̇ܝܢ\nܪ̈ܫܝܗܘܢ܆ ܡܛܠ ܐܝܼܩܪܗ ܕܡܲܕܒܿܚܐ\nܘܕܗ̇ܘ ܕܒܗ ܥܡ̇ܪ ܐܝܼܬܹܝܗ̇ ܀ ܀ ܀ ܨܘܒܼܵܬܗܘܿܢ ܕܝܢ ܕܒܟܼ̈ܬܢܐ ܘܲܠܒܼܘܼܫ̈ܐ\nܡܫܒ̈ܚܐ܆ ܠܗ̇ܝ ܕܐܡ̣ܪ ܐܫܥܝܐ ܡܫܵܘܕܥܐ. ܕܚ̇ܙܝܬܼ ܠܡܵܪܝܐ ܝ̇ܬܒ. ܘܲܤܪ̈ܦܐ\nܩܝ̇ܡܝܼܢ: ܘܕܫܬܿܐ ܫܬܐ ܓܸܦܝܼ̈ܢ. ܘܕܲܡܟܲܤܹܝܢ ܗܟܢ ܘܗܟܢ ܀ ܗ̇ܝ ܕܤܵܝܡܝܼܢ\nܐܘܼܪܪܐ܆ ܫܘܼܘܕܥܐ ܗܘ̣ ܕܬܸܫܡܫܬܿܐ\nܓܵܡܪܝܼܢ. ܗܢ̇ܘ ܓܹܝܪ ܥܝܵܕܐ ܕܟܼܠ\nܕܲܡܫܲܡܸܫ. ܥܘܢܝܬܐ ܕܩܢ̈ܟܐ ܥܠ\nܬܸܫܒܘ̄: ܕܪ̈ܥܘܬܐ ܡܫܘܕܥܐ. ܘܥܠ\nܩܘܪܒܢܐ ܕܡܓܼܘܫ̈ܐ. ܘܥܠ ܗܿܝ ܕܐܡ̣ܪ\nܝܘܚܢܢ. ܗ̇ܢܘ ܐܡܪܗ ܕܐܠܗܐ ܛܥܝܼܢܘܼܬܼ\nܨܠܝܼܒܐ ܛܥܝܼܢܘܼܬܗ ܕܡܪܢ ܥܠ ܐܝ̈ܕܝ\nܫܡܥܘܢ ܤܵܒܼܐ ܡܫܘܕܥ ܟܕ ܐܡ̣ܪ܇\nܕܗܐ ܚܙܿܝܬܿ ܚܢܢܟ ܫܪܝܸ ܠܥܲܒܼܕܟ ܀","english":"Because the disciples, all of them, when the descent of the Spirit was upon them on the day of Pentecost, they did not taste anything until the third hour, as Peter said: \"Behold, until now three hours have passed since they became drunk.\" And to this Jesus attached and gave and commanded thus: and it was the beginning of the holy mysteries. Because of the elevation of the mysteries, that which is of one elevation is spoken, an indication that one is Lord in his humanity and his divinity. And that which is from the Old [Testament] is: that his humanity is from ancient Israel. And that which is from the three Psalms is an indication concerning the Father who was anointed, and concerning the Son who was anointed, and concerning the Spirit by whom he was anointed. The change of the two last words, that which is, \"I confess to you,\" indicates concerning the change that John the Baptist introduced in his coming upon the Old [Testament]. That which is glory to the Father, glory of the fear of the Trinity after baptism. That which priests and deacons uncover their heads, because of the honor of the altar and of him who dwells in it, it is. The purpose, however, of the vestments and glorious garments is for that which Isaiah said, indicating: \"I saw the Lord sitting, and seraphim standing, and six wings, and they cover thus and thus.\" That which they place the orarion is an indication that the service is complete. For that is the custom of all who serve. The response of the children upon the Teshbōḥtā: an indication of the intentions. And concerning the offering of the Magi. And concerning that which John said: \"That is the word of God.\" The error of the cross, the error of the Lord upon the hands of Simeon the Elder, indicating when he said: \"Behold, I have seen your sign loosed for your servant.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦܐ","severity":"info","text":"The reference to Peter (ܟܐܦܐ) saying 'three hours' likely alludes to Acts 2:15, where Peter denies drunkenness at Pentecost. The Syriac text conflates this with the disciples' fasting until the third hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܡܝܬܐ","severity":"info","text":"The term ܡܪܡܝܬܐ (mramyṯā) means 'elevation' or 'raising,' here referring to the anaphora or Eucharistic prayer. The text notes it is 'of one elevation,' indicating a single anaphora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܬܐ ܡܙܡܘܪ̈ܐ","severity":"info","text":"The 'three Psalms' likely refer to Psalms 1, 2, and 3, which in Syriac tradition are associated with the anointing of Christ. The text interprets them as indicating the Father, Son, and Spirit in the anointing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܿܚܢܢ ܡܲܥܡܕ̄","severity":"info","text":"The mention of John the Baptist (ܝܘܿܚܢܢ ܡܲܥܡܕ̄) introducing a 'change' in the Old Testament reflects a later Syriac exegetical tradition that John's baptism superseded earlier practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܚܠܦܐ","severity":"info","text":"The term ܫܘܼܚܠܦܐ (šūḥlāp̄ā) 'change' marks a structural shift in the text, contrasting the Old Testament with the new dispensation introduced by John the Baptist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܥܝܼܢܘܼܬܼ ܨܠܝܼܒܐ","severity":"caution","text":"The phrase 'error of the cross' (ܛܥܝܼܢܘܼܬܼ ܨܠܝܼܒܐ) is obscure; it may refer to a doctrinal controversy or a textual corruption. The reference to Simeon the Elder is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'error of the cross' and the reference to Simeon the Elder are ambiguous; the text may be corrupt or allude to an unknown tradition.","The identity of the 'three Psalms' is not specified; they are assumed to be Psalms 1–3 based on context."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ܡܲܦܩܬܿܗ ܕܨܠܝܼܒܼܬ ܠܒܪ܆ ܡܫܘܕܥܐ\nܥܠ ܗܿܝ ܕܢܦ̣ܩ ܡܪܢ ܠܚܘܼܪܒܵܐ܇ ܘܕܲܪܐ\nܕܥܒܼܕ ܥܡ ܐ̇ܟܹ̇ܠ ܩܪܨܐ ܀ ܡܵܘܬܿܒܹܗ\nܕܥܠ ܒܹܝܡ ܡܚܵܘܹܐ܆ ܡܵܘܬܿܒܹܗ ܕܡܪܢ\nܕܥܡ ܬܲܠܡܝܼ̈ܕܘܗܝ ܟܕ ܡܲܠܸܦ ܗܘ̣ܐ ܀ ܗ̇ܝ ܕܢܦ̇ܩ ܪܹܫ ܟܗ̈ܢܐ: ܟܕ ܠܒܼܝܫ\nܡܲܥܦܪܐ ܘܠܥܸܠ ܡܢܗ ܡܲܨܢܦܬܼܐ\nܘܒܝܼܪܘܿܢܐ܆ ܡܲܥܦܪܐ ܡ̇ܢ܆ ܕܡܘܼܬ ܤܕܕܵܪܐ\nܕܚܙܝܼܩ ܗܘ̣ܐ ܒܪܫܗ ܕܡܪܢ. ܘܗ̇ܝ\nܕܥܕܡܐ ܠܚܲܕܝܐ ܢܚ̇ܬ܆ ܡܫܵܘܕܥܐ ܥܲܠ\nܗܲܝܡܵܢܘܼܬܐ ܫܪܝܼܪܬܐ ܕܒܼܠܒܐ ܠܬܚܬܿ\nܡ̣ܢ ܚܲܕܝܐ ܥܵܡܪܐ ܀ ܡܨܢܦܬܼܐ ܕܝܢ܆\nܛܘܼܦܤܐ ܕܩܘܿܒܼ̈ܥܹܐ ܐܗܪ̈ܘܢܝܐ ܀ ܒܝܼܪܘܿܢܐ\nܕܝܢ ܘܕܐܚܝܕ ܠܟܼܠܗ ܓܘܼܫܡܐ ܒܼܠܒܼܵܫܹܗ܆\nܥܠ ܗ̇ܝ ܕܥ̈̇ܒܕܐ ܟܠܗܘܢ ܘܤܘܼܥ̈ܪܢܐ\nܕܟܸܢܫܵܐ ܢܤܒ ܥܠܘܗܝ܇ ܠܲܡܚܲܤܵܝܘܼ\nܘܲܠܡܸܫܒܿܩ ܀ ܚܘܼܦܝ ܪܫܗ ܒܡܲܨܢܦܬܐ܆\nܡܫܘܕܥ ܕܪܵܥܝܵܐ ܕܥ̈ܢ̈ܐ ܐܝܼܬܼܘܗܝ. ܘܚܘܼܦܵܝܐ ܕܠܥܠ ܡܢܗ ܒܒܝܼܪܘܿܢܐ܆ ܥܲܠ\nܫܘܼܒܚܐ ܕܟܗܢܘܼܬܐ ܕܥܠ ܪܫܗ ܡܒܲܕܩ. ܚܘܛܪܐ ܕܝܢ ܕܐܲܚܝܼܕ ܒܐܝܼܕܗ܆ ܥܠ ܕܪܵܥܝܐ\nܗܘ̣ ܡܫܘܕܥܐ. ܘܠܗܘ̇ ܕܐܲܚܝܼܕ ܗܘ̣ܐ\nܡܘܼܫܐ ܘܐܗܪܘܢ ܡܲܡܬܸܿܠ܇ ܘܥܠ ܕܪܵܥܝܐ\nܗ̄ܘ̣ ܕܥܸܪ̈ܒܐ ܕܥ̈ܢܵܐ ܡܫܝܼܚܵܝܬܿܐ ܀ ܗ̇ܝ\nܕܐܝܟ ܚܘܼܛܪܐ: ܘܝܬܼܝܪܼܐ ܗܘ̣ ܥܠ ܩܵܘܡܬܹܗ܆\nܠܫܘܼܠܛܵܢܐ ܪܡܐ ܕܩܸܢܐ ܥܠ ܟܠܗ̇ ܥܹܕܬܿܐ\nܡܵܘܕܥ ܀ ܒܸܠܘܿܪܐ ܕܝܢ ܕܒܪܫܗ ܕܚܘܼܛܪܐ܆\nܠܦܐܪ̈ܐ ܕܠܘܼܙܐ ܕܐܲܦܪܥ ܫܲܒܛܗ ܕܐܗܪܘܢ\nܕܡ̇ܐ ܀ ܫܲܢܒܵܪܐ ܕܝܢ܆ ܠܛܸܦܪ̈ܐ ܕܝܼܥܵܘ ܒܗ̇. ܘܥܠ ܤܪ̈ܥܦܝܵܬܗ ܡܵܘܕܥܝܼܢ ܀ ܩܘܼܢܵܛܪܐ\nܕܝܢ ܕܚܘܼܛܪܐ܆ ܕܒܹܗ ܢܪܲܨܸܨ ܪܫܗ\nܕܠܹܘܝܵܬܢ ܟܲܤܝܐ ܕܐܝܬܼܵܘܗܝ ܤܛܢܐ ܀ ܩܸܠܥܐ ܕܒܼܐܝܼܕܗ܆ ܕܡܘܼܬܼ ܩ̈ܠܝܼܕܐ [...] ܕܐ\nܕܐܸܬܬܲܫܠܡܘ ܠܫܡܥܘܿܢ ܟܠܦܐ ܡܛܲܦܸܣ. ܘܒܲܕܡܘܼܬܼ ܩܸܠܥܐ ܕܪ̈ܥܘܬܐ܇ ܕܡܥܵܕܝܼܢ\nܠܡܸܛܪܕ ܕܐܒܼ̈ܐ ܡ̣ܢ ܥ̈ܵܢܵܐ ܀","english":"the bringing out of the cross outside, indicating\nthat which our Lord went out to Golgotha, and the generation\nthat he made with the accuser. The placing\nof that which is upon the bēma, showing, the placing of our Lord\nwith his disciples while he was teaching. That which the head of the priests went out, when he is clothed\nin the maʿaprā and above it the maṣʿaptā\nand the bīrūnā, the maʿaprā that is, which is like the curtain\nthat was bound upon the head of our Lord. And that\nwhich until the third hour, indicates\nthe true faith of the heart beneath\nthe third hour of the inhabited world. The maṣʿaptā moreover,\nthe type of the priestly crowns. The bīrūnā\nmoreover, and that which holds the whole body in its clothing,\nconcerning that which all the servants and the actions\nof the church take upon themselves, for the remission\nand the forgiveness. The covering of his head with the maṣʿaptā,\nindicates that he is the pastor of the priests. And the covering above it with the bīrūnā,\nconcerning the glory of the priesthood which shines upon his head. The staff moreover, which is held in his hand, concerning that he is the pastor\nit indicates. And to that which Moses and Aaron held\nas a likeness, and concerning that he is the pastor\nof the spiritual sheep of the church. That\nwhich is like the staff: and it is greater than his stature,\nconcerning the high authority which stands over the whole church\nit indicates. The ball moreover, which is upon the head of the staff,\nconcerning the fruits of the almond which the rod of Aaron\nblossomed. The sharbārā moreover, concerning the branches which are in it. And concerning its twigs they indicate. The qūṭārā\nmoreover, of the staff, in which the head of the Levites\nis pressed, the hidden mystery which is the side. The key which is in his hand, which is like the keys [...] which\nwere delivered to Simon, the all-adjusting. And in the likeness of the key of the pastures, which they prepare\nto drive away the wolves from the sheep.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܥܦܪܐ (maʿaprā)","severity":"info","text":"A liturgical vestment, the 'dust-cloth' or veil, here likened to the curtain bound on Christ's head. Its precise form in East Syriac usage is debated.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܨܥܦܬܼܐ (maṣʿaptā)","severity":"info","text":"A head-covering or crown worn by the celebrant, identified here as a type of the priestly crowns (ܛܘܼܦܣܐ ܕܩܘܿܒܼ̈ܥܹܐ ܐܗܪ̈ܘܢܝܐ).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܝܼܪܘܿܢܐ (bīrūnā)","severity":"info","text":"An outer vestment, possibly a cope or mantle, said to hold the whole body in its clothing and associated with the actions of the church for remission and forgiveness.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܠܥܐ (qelʿā)","severity":"info","text":"The 'key' held in the hand is compared to keys delivered to Simon (Peter), alluding to the tradition of the keys of the kingdom or of church authority. The text is corrupt here.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܐ ܘܐܗܪܘܢ (Moses and Aaron)","severity":"info","text":"The staff is likened to that held by Moses and Aaron, evoking Numbers 17:8 (Aaron's rod that blossomed) and the pastoral leadership typology common in Syriac exegesis.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܸܠܥܐ ... ܕܐܸܬܬܲܫܠܡܘ ܠܫܡܥܘܿܢ","severity":"caution","text":"The phrase 'keys which were delivered to Simon' is fragmentary; the Syriac has a lacuna marked by [...] and the syntax is disrupted, making the exact referent uncertain.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'third hour of the inhabited world' (ܚܲܕܝܐ ܥܵܡܪܐ) is ambiguous: it may refer to a liturgical hour or a cosmic time.","The term ܫܲܢܒܵܪܐ (sharbārā) is rare; its exact meaning (perhaps 'branch' or 'sceptre') is uncertain.","The text at the key reference is corrupt, with a lacuna indicated by [...], obscuring the full comparison."],"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":29,"ref":"p29","source":"ܓܠܝܼܓܼܘܼܬ ܘܹܐܠܵܐ\nܕܬܪܥ ܡܲܕ̄: ܡܵܘܕܥܸܵܐ܆ ܥܠ ܕܐܸܬܦܬܲܚ\nܬܪܲܥ ܪ̈ܚܡܐ: ܒܡܐܬܝܼܬܹܗ ܕܡܫܝܼܚܐ\nܠܕܘܼܡܵܪܐ ܥܠ ܗܝܡܢܘܼܬܐ ܕܫܠܝܚ̈ܐ\nܒܦܘܼܡ ܫܡܥܘܢ ܟܐܦܐ ܡܫܵܘܕܥܐ. ܢܲܗܝܼܪ̈ܐ\nܘܒܤ̈ܡܐ ܢܲܗܝܼܪ̈ܐ ܡ̇ܢ܆ ܥܠ ܢܘܼܗܵܪ̈ܐ ܕܡ̣ܢ\nܥܬܿܝܼܩܬܐ ܘܲܚܕܬܿܐ ܕܐܲܠܸܦ ܡܵܪܢ ܡܫܵܘܕܥܝܢ\nܘܥܠ ܒܘܼܤܡܵܐ ܕܒܢܘܼܗܪܐ ܕܲܚܙܵܬܹܗ\nܕܡܪܢ܇ ܕܗܿܘܐ ܠܙܕܝܼܩ̈ܐ ܒܲܚܕܬܿܐ ܀ ܦܝܼܪܡܵܐ ܕܒܸܤܡ̈ܐ܆ ܥܠ ܩܘܼܪܒܿܢܐ\nܕܩܲܪܸܒ ܡܪܢ܆ ܟܕ ܤܠܸܩ ܠܗܲܝܟܿܠܐ\nܡܫܵܘܕܥ. ܘܥܠ ܪܹܚܝܵܐ ܗܢܝܼܐܐ ܘܒܘܼܤܡܵܐ\nܕܐܸܫܬܵܘܕܝܼ ܠܓܼܒܼ̈ܘܗܝ ܒܡܲܠܟܿܘܼܬܼܗ. ܩܢܘܿܢܐ ܕܩܕܝܼܫܐ܆ ܥܠ ܬܫܡܫܬܐ\nܕܡ̈ܠܐܟܐ. ܕܢܲܩܝܼܦܝܼܢ ܗܘ̣ܘ ܠܡܪܢ ܐܡܝܼܢܐܝܼܬ\nܡܒܲܕܩܐ: ܐܝܟ ܕܐܡ̣ܪ ܡܲܬܿܝ. ܘܡܠܐܟ̈ܐ\nܩܪܸܒܘ ܘܡܫܡܫܝܼܢ ܗܘ̣ܘ ܠܗ. ܩܪ̈ܝܢܐ\nܩܲܕܡܝܐ ܕܡ̣ܢ ܥܲܬܼܝܼܩܬܐ܆ ܥܠ ܢܘܼܒܵܝ\nܢܒ̈ܝܐ ܕܥܠ ܚܕܬܿܐ ܡܫܘܕܥ. ܘܒܬܼܪܝܵܢܐ܆\nܥܠ ܤܵܥܘܿܪܘܬܼ ܡܪܢ ܩܕܡ ܙܩܝܼܦܘܼܬܹܗ\nܘܕܘܒܵܪܗ ܘܕܫܠܝܼܚ̈ܘܗܝ ܒܥܬܝܼܩܬܐ\nܡܚܵܘܹܐ.. ܘܗ̇ܝ ܕܒ[...] ܤܸܡܠܵܝܐ\nܡܸܬܼܩܪܹܝܢ܆ ܥܠ ܦܘܼܪܫܢܐ ܕܒܹܝܬܼ ܠܗܘܢ\nܘܠܐܘܢܓܼܠܝܘܢ ܘܫܠܝܚܐ ܡܘܕܥ. ܘܲܕܿܕܪܓܼܐ\nܕܩܸܪܝܢܐ ܡܬܲܚܬܝ܆ ܒܗ̇ܝ ܕܩܪܘܿܝܐ\nܦܩܝܼܕ ܥܠ ܩܪܝܢܗ܇ ܕܠܐ ܩܲܒܸܿܠ ܤܝܵܡܝܼܕܐ\nܥܕܟܹܝܠ. ܡܵܘܬܒܐ ܕܟܗ̈ܢܐ ܒܒܹܝܡ܆\nܥܠ ܗ̇ܝ ܕܬܸܬܿܒܼܘܼܢ ܥܠ ܬܪܥܤܪ\nܟܘܼܪ̈ܤܘܢ ܘܲܬܿܕܘܼܢܘܢ ܬܪܥܤܪ ܫܒ̈ܛܐ\nܡܫܵܘܕܥܐ ܀ ܗ̇ܝ ܕܝ̇ܬܒ ܟܢܫܵܐ ܟܕ\nܥܲܬܝܼܩܬܐ ܡܸܬܼܩܲܪܝܐ܆ ܪܵܡܙܵܐ ܥܕܟܝܠ\nܕܠܐ ܐܸܬܝ̱ܕܥ ܠܗܘܢ ܗ̇ܘ ܡܵܐ ܕܡܸܬܐ̱ܡܪ\nܘܡܸܬܼܝ̱ܗܒܼ ܀ ܩܵܘܡܵܐ ܕܒܬܪܟܸܢ܆ ܥܠ\nܕܐܹܫܬܲܕܪ ܒܢܲܦܫ̈ܬܼܗܘܿܢ ܡܕܡ ܕܐܸܬܐ̱ܡܪ. ܫܘܪܝܐ ܕܡܸܬܐ̱ܡܪ ܒܬܪ ܩܸܪ̈ܝܢܐ܆\nܠܫܘܘܕܥ ܬܸܫܒܿܘܿܚܬܐ ܕܥܲܡܐ ܕܥܡ̣ܕ\nܡ̣ܢ ܝܘܿܚܢܢ ܡܲܥܡܘܿܕܝܼܬܐ ܕܬܝܵܒܘܼܬܼܐ\nܠܫܘܼܒܼܩܢ ܚ̈ܛܗܐ ܐܝܼܬܼܘܗܝ ܀","english":"the revelation of the door of the altar: it indicates that the door of mercy was opened at the coming of Christ to the sanctuary, concerning the faith of the apostles in the mouth of Simon Cephas the revealer. The bright and fragrant spices: concerning the illuminations of the Old and New [Testaments] which our Lord the revealer taught, and concerning the fragrance of the light of the vision of our Lord, which was for the righteous in the New [Testament]. The vessel of spices: concerning the offering which our Lord offered when he ascended to the temple, the revealer. And concerning the incense and fragrance which he caused to be confessed to his limbs in his kingdom. The voice of the saint: concerning the service of the angels, who were accompanying our Lord faithfully, as Matthew said: \"And angels approached and were serving him.\" The first readings from the Old [Testament]: concerning the choice of the prophets which is revealed in the New [Testament]. And the second: concerning the passion of our Lord before his crucifixion, and his conduct and that of his apostles in the Old [Testament] it shows. And that which is called the left side: concerning the distinction between him and the Gospel and the apostle it indicates. And of the step of the lower reading, in that the reader is commanded over his reading, that he not receive ordination yet. The seating of the priests on the bēma: concerning that they sit upon twelve thrones and they represent the twelve tribes, the revealer. That which the priest sits when the Old [Testament] is read: a sign still that what is said and given is not known to them. The standing after the genuflection: concerning that they were sent into their souls something of what was said. The beginning of what is said after the readings: to indicate the praise of the people who were baptized with John the Baptist, the baptism of repentance for the remission of sins, it is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܠܝܼܓܼܘܼܬ ܘܹܐܠܵܐ","severity":"info","text":"The phrase 'revelation of the door of the altar' is a technical term for a liturgical action, likely the opening of the altar curtain or door, symbolizing Christ's entry.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܬܿܝ","severity":"info","text":"The reference to Matthew (Matt 4:11 or similar) about angels serving Christ is cited, though the exact verse is not given; it echoes angelic service in the Gospels.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܡ","severity":"info","text":"The bēma is a raised platform in Syriac churches used for readings and seating of clergy, distinct from the altar area.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܪ̈ܝܢܐ ܩܲܕܡܝܐ","severity":"info","text":"The passage lists liturgical elements in sequence: revelation of the door, spices, vessel, voice, first readings, second readings, left side, step, seating, standing, beginning. This reflects a structured commentary on the liturgy.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܒ[...] ܤܸܡܠܵܝܐ","severity":"caution","text":"The text has a lacuna or corruption at 'that which is called the left side'; the reading is uncertain, and the sense of 'left side' may refer to a specific liturgical position or text.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܘܿܚܢܢ ܡܲܥܡܘܿܕܝܼܬܐ","severity":"info","text":"The mention of John the Baptist's baptism of repentance for remission of sins reflects a Syriac liturgical tradition linking the readings to baptismal themes.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'left side' (ܤܸܡܠܵܝܐ) is partially corrupt; it may refer to a specific liturgical position or a textual division, but the exact referent is unclear.","The identity of 'the voice of the saint' is ambiguous; it could refer to a specific saint or a liturgical chant."],"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":30,"ref":"p30","source":"ܗ̇ܝ ܕܡ̣ܢ\nܡܲܙܡܘܪ̈ܐ ܕܕܘܝܼܕ ܐܝܼܬܼܘܗܝ ܕܡ̣ܢ ܥܲܬܼܝܼܩܬܐ\nܒܩܝܼܢܬܿܐ ܕܚܕܬܐ܆ ܡܚܵܘܹܐ ܕܐܸܫܬܡܠܝܼܘ\nܗ̇ܢܘܢ ܡܘܼ̈ܠܟܵܢܹܐ ܟܠܗܘܿܢ ܕܒܗ̇ ܒܥܬܝܼܩܬܐ\nܒܚܕܬܿܐ. ܫܠܝܚܐ ܕܝܢ ܕܢܦܩ ܐܝܟ ܡܤܲܒܿܪ\nܢܵܐ ܒܐܘܢܓܠܝܘܢ: ܠܝܘܿܚܢܢ ܕܵܡܹ̇ܐ܆ ܟܕ ܓܡ̇ܪ\nܬܸܫܡܫܬܐ ܕܥܲܒܼܕܘܼܬܗ ܠܡܵܪܢ ܘܐܡ̇ܪ. ܬܘܼܒܼܘ ܩܸܪܒܿܬ̤ ܠܗ̇ ܡܲܠܟܘܬܼܐ ܕܲܫܡܲܝܐ. ܩܸܪܝܵܢܐ ܕܫܠܝܚܐ܆ ܕܘܼܡܝܵܐ ܕܡ̈ܠܐ\nܕܡܲܟܼܪܸܙ ܗܘ̣ܐ ܝܘܚܢܢ ܥܠ ܡܫܝܼܚܵܐ. ܐܝܟ ܗ̇ܝ ܕܗܐ ܐܬ̇ܐ ܒܬܪܝ: ܗ̇ܘ ܕܚܲܤܝܼܢ\nܗ̇ܘܼ ܡܸܢܝ.. ܡܵܘܬܹܿܒܼܐ ܕܟܗܢܐ ܟܕ\nܡܸܬܩܲܪ̈ܝܢ ܐܓܿܪ̈ܬܹܗ ܕܫܠܝܚܐ: ܕܡܲܠ̈ܦܢ\nܬܪ̈ܬܝܢ ܠܡܗܝ̈ܡܢܐ. ܐܵܘ ܕܲܢܩܵܘܘܿܢ\nܒܗܲܝܡܢܘܼܬܐ ܕܒܲܡܫܝܚܐ. ܐܵܘ ܕܢܸܗܦܟܘܢ\nܡ̣ܢ ܛܥܝܘܼܬܐ ܠܝܼܕܥܬܐ ܕܫܪܪܐ. ܘܕܟܗܢܐ\nܘܠܐ ܥܠ ܕܚܐ ܡ̣ܢ ܗܵܠܹܝܢ ܤܢܝܼܩ܇ ܡܛܠ\nܫܪܝܼܪܘܼܬܼ ܗܲܝܡܵܢܘܼܬܹܗ ܝܬ̇ܒ ܀ ܘܗ̇ܝ\nܕܡܸܬܼܩܪܐ ܒܬ [...] ܝܲܡܝܼܢܵܐ܆ ܡܛܠ\nܕܡܲܠܦܢܘܼܬܹܗ. ܠܐܘܢܓܠܝܘܢ ܢܩ̇ܦܐ. ܘܕܐܝܟ\nܚܲܕ ܡ̣ܢ ܫܠܝܚ̈ܐ ܡܲܟܼܬܿܒ̈ܢܐ ܕܐܘܢܓܠܝܘܢ\nܐܝܼܬܼܘܗܝ ܒܡܠܦܢܘܬܗ.. ܗ̇ܝ ܕܢܚ̇ܬ ܟܗܢܐ\nܗ̇ܘ ܕܲܩ̣ܪܐ ܐܘܢܓܠܝܘܢ ܡ̣ܢ ܒܹܝܡ: ܘܡܹܐܬܼܝܹܗ\nܕܠܲܬܼܪܥ ܡܲܕܒܚܐ: ܘܲܨܠܘܿܬܹܗ ܕܬܼܡ̇ܢ:\nܩܘܼܒܿܠ ܛܝܒܿܘܬܐ ܗܝܼ ܥܠ ܕܐܸܫܬܘܝܸ ܠܡܸܩܪܐ\nܐܘܢܓܠܝܘܢ ܡܫܵܘܕܥܐ ܀ ܘܗܝ ܕܤ̇ܥܪ\nܠܐܘܢܓܝܘܢ܆ ܫܘܼܘܕܥܐ ܗܝܼ ܕܗ̇ܘ ܡܵܐ\nܕܠܒܹܿܗ ܐܫܬܪܪ ܘܝܲܕܥܗ܆ ܐܝܟ\nܫܪܝܼܪܘܼܬܹܗ ܢܝܲܒܿܠܝܸܘܗܝ ܘܲܢܤܲܟܿܠܝܼܘܗܝ\nܠܟܸܢܫܐ ܀ ܙܘܼܡܵܪܐ ܕܝܢ܆ ܥܠ ܩܠܐ ܕܝܘܿܚܢܢ\nܕܩ̇ܪܐ ܒܡܕܒܪܐ. ܕܛܝܸܒܘ ܐܘܪܚ̣ܗ\nܕܡܵܪܝܐ ܘܫ̄܆ ܡܫܵܘܕܥ ܘܲܡܥܝܼܪ\nܠܫܸܡ̈ܘܿܥܐ ܠܩܘܼܒܵܠ ܐܘܢܓܠܝܘܢ. ܘܗ̇ܝ\nܕܲܬܼܪܲܝܢܝ ܬܪ̈ܥܐ ܗܘ̣ ܙܘܼܡܵܪܐ܆ ܥܠ\nܕܬܪ̈ܬܝܢ ܫܢ̈ܝܼܢ ܗܘܹܐ ܒܡܲܕܒܪܐ ܗܘܸ\nܝܘܿܚܢܢ ܡܫܵܘܕܥܐ ܀ ܚܕ ܕܝܢ ܡ̣ܢ\nܡܝܼܬܿܪ̈ܐ ܐܡ̇ܪ.","english":"that of the Psalms of David, which is of the Old Testament, in the reading of the New, shows that the prophecies of the whole of the Old were fulfilled in the New. The apostle who went out as a herald in the Gospel, resembling John, when he completed the service of his ministry to the Lord and said, \"Again the kingdom of heaven has drawn near.\" The reading of the apostle, similar to the words that John used to proclaim concerning Christ, as if to say, \"Behold, he comes after me, the one who is hidden.\" The seating of the priest when the letters of the apostle are read, which teach the two ways to the faithful: either to stand firm in faith in Christ, or to turn from error to knowledge of the truth. And the priest does not fear any of these difficulties, because of the certainty of his faith he sits. And that which is called in [...] the sea, because of his teaching. The Gospel follows, and as one of the apostolic writers of the Gospel he is in his teaching. That which the priest descends, the one who reads the Gospel from the midst, and his coming to the door of the altar, and his prayer of completion: it is the reception of grace for those who have been deemed worthy to read the Gospel as a confession. And that which he performs for the Gospel, it is a confession that what his heart has confirmed and known, according to its truth, he has brought and presented to the altar. The hymn, then, on the voice of John who cried in the wilderness, \"Prepare the way of the Lord and [...]\", makes known and awakens the hearers to the reception of the Gospel. And that which the hymn is the second of the doors, because the two hours that were in the wilderness are what John makes known. One, then, of the remaining says.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡ̣ܥ ܡܲܙܡܘܪ̈ܐ ܕܕܘܝܼܕ","severity":"info","text":"The opening phrase links the Psalms of David to the Old Testament, showing that the New Testament fulfills Old Testament prophecies.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܘܼܒܼܘ ܩܸܪܒܿܬ̤ ܠܗ̇ ܡܲܠܟܘܬܼܐ ܕܲܫܡܲܝܐ","severity":"info","text":"The phrase 'the kingdom of heaven has drawn near' echoes the proclamation of John the Baptist, likely referencing Matthew 3:2 or similar Gospel passages.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܵܘܕܥܐ","severity":"info","text":"The term ܡܫܵܘܕܥܐ (mšawdʿā) means 'confession' or 'acknowledgment', here used for the act of reading the Gospel as a public declaration of faith.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܘܼܡܵܪܐ","severity":"info","text":"The 'hymn' (ܙܘܼܡܵܪܐ) refers to a liturgical chant, likely the Trisagion or a similar hymn, sung before the Gospel reading to prepare the congregation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪ̈ܬܝܢ ܫܢ̈ܝܼܥ","severity":"info","text":"The mention of 'two hours' (ܬܪ̈ܬܝܢ ܫܢ̈ܝܼܥ) likely refers to the two liturgical hours (e.g., morning and evening) associated with John the Baptist's ministry in the wilderness.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܬ [...] ܝܲܡܝܼܥܵܐ","severity":"caution","text":"The text is corrupt at 'in [...] the sea' (ܒܬ [...] ܝܲܡܝܼܥܵܐ); the lacuna obscures the reference, possibly to a geographical or symbolic sea.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in [...] the sea' is partially illegible; the intended referent (e.g., a sea, a lake, or a metaphorical sea) is uncertain.","The identity of 'one of the remaining' at the end is unclear; it may refer to another liturgical element or a speaker."],"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":31,"ref":"p31","source":"ܕܙܘܼܡܵܪܐ܆ ܕܡܘܬܼ ܬܸܫܒܘ̄:\nܕܛ̈ܠܝܐ ܘܕܟܸܢ̈ܫܐ܇ ܕܐܘܿܫܥܢܐ ܠܲܒܼܪܗ\nܕܕܘܝܼܕ ܩܥ̇ܝܢ ܗܘܼܘ ܐܝܼܬܼܘܗܝ ܀ ܡܵܘܬܒܐ\nܕܟܸܢܫܐ ܗܵܫܐ܆ ܘܲܓܼܠܵܓܼ ܘܐܠܵܐ ܕܡܲܕܒܿܚܐ:\nܗ̇ܝ ܡܢ ܡܫܵܘܕܥܐ܆ ܕܥܲܡܐ ܠܐ ܡܩܲܒܿܠ\nܗܘ̣ܐ ܡܸܠܬܹܗ ܕܡܵܪܢ. ܘܠܐ ܡܲܝܬܹܝ̇ܢ ܗܘ̣ܘ\nܥܠ ܒܠܵܐ ܝܘܼܠܦܢܗ ܘܠܐ ܨܵܬܼܘ ܠܡܸ̈ܠܘܗܝ. ܗܕܐ ܕܝܢ܆ ܥܠ ܕܲܡܚܲܦܝ ܗܘ̣ܐ ܡܪܢ\nܐܝܟ ܕܒܼܤܘܿܓܼܐܐ ܒܲܝܢܬܼܗܘܿܢ ܀ ܗ̇ܝ ܕܤܐ̇ܡ\nܟܗܢܐ ܡܲܩܒܿܠܬܐ ܢܲܩܕܵܐ ܥܠ ܟܲܬܼܦܹܗ:\nܘܢܤ̇ܒ ܠܐܘܢܓܠܝܘܿܢ܆ ܥܠ ܫܘܼܒܚܐ ܕܲܠܒܸܫ\nܡܪܢ ܒܲܩܝܵܡܬܹܿܗ ܡܫܘܼܕܥܐ ܀ ܡܫܡ̈ܫܢܐ\nܕܢܦܩܝܼܢ ܥܲܡ ܦܝܼܪܡܐ ܘܢܲܗܝܼܪ̈ܐ ܩܕܡ\nܐܘܢܓܠܝܘܿܢ܆ ܕܡܘܼܬܼ ܩܘܼܒܵܠܐ ܕܡܲܥܠܹܗ\nܠܐܘܿܪܫܠܡ ܀ ܒܸܤܡܹ̈ܐ ܕܝܢ܆ ܠܢܘܼܗܪܐ\nܕܝܘܼܠܦܢܗ ܕܡܫܝܼܚܐ ܡܫܵܘܕܥܝܼܢ. ܐܦ\nܠܒܲܤܝܼܡܘܼܬܼ ܡܸ̈ܠܘܗܝ ܀ ܩܸܪ̈ܝܢ ܐܘܢܓܠܝܘܢ܆\nܡܲܠܦܢܘ̈ܬܹܗ ܕܡܵܪܢ ܘܡܸ̈ܠܘܗܝ ܐܠܗ̈ܝܬܐ:\nܕܟܕ ܓܠܹܝܢ ܪ̈ܫܝܢ ܘܩܵܝ̇ܡܝܼܢܢ ܥܠ ܪ̈ܓܼܠܝܢ:\nܙ̇ܕܩ ܠܢ ܕܢܸܫܡܥ ܐܢܝܢ ܀ ܤܸܓܼܕܬܼܵܐ ܕܒܼܬܪ\nܐܘܢܓܠܝܘܢ܆ ܩܘܼܒܵܠ ܛܲܝܒܿܘܼܬܐ ܗܝܼ ܕܡ̣ܢ\nܡܩܲܒ̇ܠܢܐ ܕܝܕܥܬܐ ܕܫܪܪܐ ܡܸܬܼܩܲܪܒܼܐ ܀ ܬܘܼܪܓܵܡܐ܆ ܥܠ ܐܪܙܐ ܕܡܠܟܿܘܼܬܐ ܕܪ̈ܵܡܹܙ\nܗܘ̣ܐ ܡܵܪܢ ܒܡܲܬܼ̈ܠܘܗܝ. ܘܦܘܼܫܩܗܘܿܢ\nܕܐܪ̈ܙܐ ܘܡܲܬܼ̈ܠܐ ܒܹܝܬܼ ܠܗ ܘܲܠܬܼܠܡ̈ܝܼܕܘܗܝ. ܡܫܵܘܕܥ ܀ ܟܪ̈ܘܙܘܬܼܐ ܬܪ̈ܬܝܗܝܢ܆ ܥܠ\nܗ̇ܝ ܕܐܸܬܿܬܿܥܝܼܪܘ ܘܨܠܘ ܕܠܐ ܬܸܥܠܘܼܢ\nܠܢܸܤܝܘܿܢܐ܇ ܕܐܡ̇ܪ ܡܪܢ ܡܫܘ̈ܕܥܢ ܀ ܗ̇ܝ ܕܐܪܟܸܿܢܘ ܪ̈ܫܝܟܿܘܿܢ ܗ̇ܢܘ ܕܝܢ:\nܐܸܬܕܲܡܵܘ ܒܡ̈ܠܐܟܐ ܐܝܠܝܢ ܕܲܡܚܲܦܹܝܢ\nܦܪ̈ܨܘܿܦܝܗܘܿܢ ܕܠܐ ܢܚܘܼܪܘܼܢ ܒܪܲܒܿܘܼܬܼ\nܐܝܼܩܪܐ ܗ̇ܘ ܡܥܲܠܝܐ. ܘܲܒܼܡܵܟܼܤܵܐ ܗ̇ܘ ܕܠܐ\nܐܲܡܪܚ ܢܪܝܼܡ ܪܫܗ ܠܫܡܲܝܐ ܘܐܸܬܼܚܢܸܢ\nܡܛܠ ܡܘܼܟܵܟܹܗ ܀","english":"of the music, like the hymnody.  \nOf the youths and the elders, of Hoshaʿ the son  \nof David, who was crying out, it is. The setting  \nof the elders now, and the chalice and the table of the altar.  \nThat which from the beginning made known, that the people did not accept  \nthe word of the Lord. And they did not bring  \nupon themselves his teaching, nor did they listen to his words. This, however,  \nconcealed the Lord,  \nas in a mystery between them. That which placed  \na covering, a receiving veil, holy, upon his shoulder.  \nAnd he took the Gospel, upon the glory that  \nthe Lord put on in his resurrection, making known. The deacons  \nwho go out with the censer and the lights before  \nthe Gospel, like the reception of his entry  \ninto Jerusalem. The incense, however, for the fragrance  \nof the teaching of Christ, making known. Also  \nfor the sweetness of his words. The readings of the Gospel,  \nthe teachings of the Lord and his divine words:  \nthat when the heads are revealed and they stand upon their feet,  \nit is fitting that they hear them. The prostration after  \nthe Gospel is the reception of grace, which  \nfrom the receiver of the knowledge of truth is offered. The interpretation,  \nupon the mystery of the kingdom, which  \nthe Lord hinted at in his parables. And the explanation  \nof the mysteries and parables between him and his disciples,  \nmaking known. The two proclamations, upon  \nthat which they were awakened and prayed that they not enter  \ninto the snare, which the Lord said, making known. That which  \nthey bowed their heads, that is:  \nthey were amazed at the angels, those who conceal  \ntheir faces, that they did not look upon the greatness  \nof that exalted honor. And in the humility that  \ndid not become proud, he raised his head to heaven and was humbled  \nbecause of his lowliness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܙܘܼܡܵܪܐ","severity":"info","text":"The Syriac term ܕܙܘܼܡܵܪܐ (dzumārā) means 'of the music' or 'of the singing,' referring to a liturgical chant or musical element, distinct from the following 'hymnody' (ܬܸܫܒܘ̄).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܿܫܥܢܐ","severity":"info","text":"The name ܐܘܿܫܥܢܐ (Hoshaʿ) is the Syriac form of Hosea, here identified as 'the son of David,' likely a reference to a liturgical figure or a typological interpretation, not a biblical prophet.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܸܢ̈ܫܐ","severity":"info","text":"The term ܟܸܢ̈ܫܐ (keʿšē) means 'elders' or 'priests,' indicating a liturgical role. The 'setting of the elders' (ܡܵܘܬܒܐ ܕܟܸܢܫܐ) likely refers to a specific arrangement or seating order in the Syriac liturgy.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܿܪܫܠܡ","severity":"info","text":"The reference to 'his entry into Jerusalem' (ܡܲܥܠܹܗ ܠܐܘܿܪܫܠܡ) alludes to the Gospel accounts of Jesus' triumphal entry (e.g., Matthew 21:1–11), here used typologically for the liturgical procession with the Gospel book.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܪܓܵܡܐ","severity":"info","text":"The term ܬܘܼܪܓܵܡܐ (turgāmā) means 'interpretation' or 'translation,' here referring to a liturgical explanation of the mystery of the kingdom, likely a homiletic or catechetical element within the Eucharistic rite.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܚܲܦܝ","severity":"caution","text":"The phrase ܕܲܡܚܲܦܝ ܗܘ̣ܐ ܡܪܢ ('concealed the Lord') is ambiguous: it may mean the Lord concealed himself or that the Lord concealed something. The translation opts for the former, but the Syriac allows either reading.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hoshaʿ the son of David' is unclear; it may be a liturgical figure or a typological reference, not a standard biblical name.","The phrase 'concealed the Lord' (ܕܲܡܚܲܦܝ ܗܘ̣ܐ ܡܪܥ) is syntactically ambiguous: the Lord could be the subject or object of the concealment.","The reference to 'the two proclamations' (ܟܪ̈ܘܙܘܬܼܐ ܬܪ̈ܬܝܗܝܢ) is obscure; it may denote two specific liturgical readings or announcements."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܨܠܘܿܬܐ ܕܤܝܵܡܝܼܕܐ\nܕܟܼܗܢܐ ܕܒܬܪ ܐܟܿܢܘ܆ ܕܘܼܡܝܐ ܗܝܼ\nܕܨܠܘܿܬܹܗ ܕܡܪܢ ܕܥܠ ܬܠܡܝܼ̈ܕܐ: ܩܕܡ\nܡܵܘܬܹܿܗ ܘܩܝܵܡܬܹܿܗ. ܐܒܐ ܩܕܝܼܫܐ ܛܿܪ\nܐܢܘܢ ܒܲܫܡܵܟ: ܗܘܿ ܕܝܲܗܒ̣ܬܿ ܠܝܸ ܘܫ̄܆ ܀ ܗܝܿ ܕܝܗ̇ܒ ܟܗܢܐ ܨܠܝܼܒܐ ܘܐܘܢܓܠܝܘܢ\nܠܲܡܫܲܡܫܢܐ܆ ܠܗ̇ܝ ܕܐܸܬܬܘܒܿܠ ܡܵܪܢ ܠܒܼܪ\nܕܐܙܕܩܸܦ ܕܵܡܝܵܐ. ܘܠܗ̇ܝ ܕܫܸܡܥܘܢ ܩܹܘܪܝܼ̄\nܛܥ̣ܢ ܠܙܩܝܼܦ ܀ ܡܲܚܬܬܐ ܕܐܘܢܓܠܝܘܿܢ\nܘܨܠܝܼܒܐ ܕܡ̣ܢ ܒܹܝܡ ܕܠܐ ܙܵܘܚܵܐ܆ ܫܘܼܘܕܵܥܵܐ\nܗܝܼ ܕܥܠ ܗ̇ܝ ܕܐܲܚܕܘܗܝ ܠܝܼܫܘܿܥ ܘܐܵܘܒܿܠܘܼܗܝ\nܕܢܸܙܕܩܸܦ܆ ܟܕ ܠܲܝܬܿ ܥܲܡܹܗ ܐܢܵܫ ܡ̣ܢ\nܬܠܡܝܼܕܘܗܝ ܀ ܦܘܪܫܢܐ ܕܨܠܝܼܒܐ ܡ̣ܢ\nܐܘܢܓܠܝܘܢ ܒܬܪܥܡܲܕܒܚܐ: ܟܕ ܨܠܝܼܒܐ\nܒܓܒܿܐ ܕܝܲܡܝܢܐ܇ ܘܐܘܢܓܠܝܘܢ ܒܓܼܒܿܐ\nܕܤܸܡܠܐ ܩ̇ܝܡܝܼܢ܆ ܐܪܙ ܦܘܼܪܫܢܐ ܕܢܲܦܫܗ\nܕܡܪܢ ܡ̣ܢ ܦܓܼܪܗ. ܟܕ ܢܲܦܫܐ ܠܦܪܕܝܤܐ\nܥܸܠܬ̤܆ ܦܓܪܐ ܕܝܢ ܒܐܪܥܵܐ ܩܵܘܝܸ ܀ ܗ̇ܝ\nܕܡ̇ܢ ܕܠܐ ܫܩܝܼܠܐ ܠܹܗ ܡܲܥܡܘܕܝܼܬܐ ܢܹܐܙܲܠ. ܡܫܵܘܕܥܵܐ܆ ܕܗ̇ܢܘܢ ܕܠܐ ܥܡܝܼܕܝܼܢ ܘܠܐ\nܐܸܫܬܿܘܝܸܘ ܠܡܵܘܗܒܼܬܐ ܕܡܲܤܒܼܐ ܕܐܪ̈ܙܐ\nܩܕܝܼ̈ܫܐ܇ ܘܠܐ ܗܲܝܡܸܢܘ ܒܫܪܝܼܪܘܬܗܘܢ܆\nܟܠܹܝܬ ܡ̣ܢ ܡܲܥܠܐ ܕܠܦܪܕܝܤܐ. ܗ̈ܝ ܕܠܐ\nܡܩܲܒܿܠ ܠܹܗ ܪܘܿܫܡܵܐ ܕܚ̈ܝܐ ܢܹܐܙܲܠ. ܕܡܵܘܕܥܐ܆ ܕܗ̇ܘ ܕܗܲܝܡܸܢ: ܘܬܘܼܒ\nܗܦ̣ܟ ܡ̣ܢ ܗܝܡܢܘܼܬܐ. ܐܢ ܠܐ ܡܩܿܒܸܿܠ\nܪܘܿܫܡܐ ܬܸܢܝܵܢܘܿܬ ܠܐ ܫܠܝܼܛ ܠܡܸܫܬܵܘܬܵܥܦܘܼ\nܗ̇ܝ ܕܡ̇ܢ ܕܠܐ ܢܤ̇ܒ ܢܹܐܙܲܠ ܡܫܵܘܕܥܐ܆\nܕܟܼܠ ܕܐܸܬܬܚܡ ܡ̣ܢ ܟܗܢܐ: ܐܵܘ ܐܝܼܬܼ\nܠܗ ܥܸܠܬܐ ܕܡܛܠܬܗ̇ ܠܐ ܫܘ̇ܐ ܠܡܸܤܒ\nܘܲܠܡܸܫܬܘܬܦܘܼ܆ ܢܸܦܘܿܩ ܡ̣ܢ ܗܝܟܿܠܐ. ܗ̇ܘ ܕܙܸܠܘ ܫܡ̈ܘܥܐ ܗ̇ܢܘ ܕܝܢ: ܐܸܙܕܲܗܪܘ\nܒܬܪ̈ܥܐ. ܕܡ̇ܢ ܕܠܐ ܫܘ̇ܐ ܠܡܸܥܠ ܠܐ ܢܸܥܘܿܠ ܀ ܗ̇ܝ ܬܘܼܒܼ ܕܬܸܬܓܠܸܓܼ ܘܹܐܠܵܐ܆ ܠܚܘܼܦܵܝ\nܡܲܕܒܚܐ.","english":"The prayer of the laying on of hands  \nof the priest after the reading, it is a likeness  \nof the prayer of the Lord over the disciples: before  \nhis death and his resurrection. The holy father, the  \ndoor, you have shut in your name: that which you gave to me and ... That which the priest gives, the cross and the gospel  \nto the deacon, to that which the Lord took to the son  \nwho was crucified, similar. And to that which Simon Cephas  \ncarried to the crucifixion. The deposition of the gospel  \nand the cross from upon the altar, without moving, it is  \na sign concerning that which they took Jesus and led him  \nto be crucified, when there was with him no one from  \nhis disciples. The separation of the cross from  \nthe gospel behind the altar: when the cross  \nis on the right side, and the gospel  \non the left side stands, a mystery of the separation of the soul  \nof the Lord from his body. When the soul to paradise  \nwent up, the body, however, remained in the earth. That  \nwhich without having received baptism goes.  \nIt indicates that those who are not baptized and have not  \npartaken of the gift of the seal of the holy mysteries,  \nand have not believed in their truth,  \nare prevented from entering paradise. That which does not  \nreceive the sign of life goes. It indicates that he who believes, and then  \nturns away from faith,  \nif he does not receive the sign of the mysteries, is not permitted to partake  \nof that which without taking goes. It indicates  \nthat everyone who is prevented from the priest, or who has  \na reason on account of which he is not worthy to receive  \nand to participate, goes out from the church. That which the hearers went, that is: beware  \nof the doors. That which without being worthy to enter does not enter. That which also is moved and comes, for the covering  \nof the altar.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܘܿܬܐ ܕܤܝܵܡܝܼܕܐ","severity":"info","text":"The phrase 'prayer of the laying on of hands' refers to the ordination prayer, a key liturgical act in Syriac tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܠܝܼܒܐ ܘܐܘܢܓܠܝܘܢ","severity":"info","text":"The cross and gospel are placed on the altar and later separated, symbolizing Christ's passion and the soul-body division, a common typology in Syriac liturgy.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܘܢ ܩܹܘܪܝܼܐ","severity":"info","text":"Simon Cephas (Peter) is mentioned carrying the cross, echoing the tradition of Peter's martyrdom or his role in the crucifixion narrative.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܘܪܫܢܐ ܕܨܠܝܼܒܐ ܡ̣ܢ ܐܘܢܓܠܝܘܢ","severity":"info","text":"The separation of cross and gospel behind the altar is a ritual action that structures the liturgy, marking a transition from passion to resurrection symbolism.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܥܡܘܕܝܼܬܐ","severity":"info","text":"Baptism and the seal of mysteries are prerequisites for entering paradise, reflecting the late antique Syriac emphasis on sacramental initiation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܒܐ ܩܕܝܼܫܐ ܛܿܪ ܐܢܘܥ","severity":"caution","text":"The phrase 'the holy father, the door, you have shut in your name' is obscure; 'door' may be a corruption or a rare epithet for a church leader.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܒܐ ܩܕܝܼܫܐ ܛܿܪ ܐܢܘܥ' is unclear; 'door' may be a textual corruption or a symbolic title. The identity of 'the son who was crucified' is ambiguous—possibly a typological reference to Isaac or Christ."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"ܘܠܗ̇ܝ ܕܐܸܬܿܚܲܦܸܝ ܡܵܪܢ ܩܕܡ\nܕܐܚܕܘܼܗܝ ܘܗܘ̈ܕܝܐ ܡܫܵܘܕܥܐ ܀ ܐܘܢܓܠܝܘܢ ܘܨܠܝܼܒܐ ܕܡܸܬܿܬܿܤܝܼܡܝܼ\nܥܠ ܡܕܒܚܐ܆ ܨܠܝܼܒܼܐ ܕܘܼܟܿܬܼ ܡܫܝܼܚܐ. ܐܘܢܓܠܝܘܢ ܕܘܟܿܬܼ ܡ̈ܠܘܗܝ ܩܲܕܝܼܫ̈ܬܼܐ:\nܐܝܟܿܢܐ ܕܒܼܩܲܪܝܼܒܘܼܬܹܗ ܘܒܡܸ̈ܠܘܗܝ\nܢܸܬܼܩܲܕܫܘܢ ܐܪ̈ܙܐ ܀ ܗܝ ܕܡܲܤܸܩ ܟܵܗܢܵܐ\nܦܝܼܠܤܵܐ ܘܟܤܐ ܥܠ ܡܲܕܒܿܚܐ܆ ܩܘܼܪܒ\nܡܵܪܢ ܠܚܲܫܵܐ ܘܲܠܡܵܘܬܿܐ ܡܫܵܘܕܥܐ ܀ ܤܝܵܡܗܘܿܢ ܕܝܢ ܕܦܝܼܠܤܐ ܡ̣ܢ ܤܸܡܵܠܐ܆\nܘܟܤܐ ܡ̣ܢ ܝܲܡܝܼܢܐ. ܕܗܘܸ ܟܤܐ ܥܠ ܟܒܼܕܐ\nܕܡ̣ܢ ܝܲܡܝܼܢܐ ܤܝܼܡܐ ܒܦܓܼܪܐ ܡܫܵܘܕܥ܆\nܘܲܕܗܝܸ ܡܫܲܚܠܦܐ ܠܕܡܵܐ ܟܠ ܡܐܟ̈ܠܢ\nܠܩܘܼܝܵܡܐ ܕܟܠܗ ܦܓܼܪܐ: ܕܒܸܤܡܵܠܐ ܘܤܛܪ\nܤܝܼܡܐ. ܘܥܠ ܕܗܟܼܢܐ ܡܩܲܒܿܠܝܼܢ ܫܘܼܚܠܦܐ\nܦܓܼܪܐ ܘܲܕܡܐ ܒܡܲܓܿܢܢܘܼܬܼܐ ܕܪܘܚܐ܆ ܐܟܼܡܵܐ\nܕܡܸܫܬ ܚܠܦ ܐܘܼܬܼܠܐ ܘܡܲܫܬܝܐ ܠܕܡܐ\nܒܟܼܒܼܕܐ ܀ ܗ̇ܝ ܕܒܐܝܢܵܦܘܿܪܐ ܡܸܬܼܚܲܦܹܝܢ\nܐܪ̈ܙܐ ܕܥܠ ܡܕܒܚܐ: ܗ̄܆ ܫܘܿܫܦܐ܆\nܛܘܼܦܤܐ ܕܟܹܐܦܐ ܕܥܠ ܬܪܥܹܗ ܕܩܲܒܼܪܐ\nܩܕܝܼܫܐ ܐܸܬܿܬܿܤܝܼܡܬ̤. ܡܲܕܒܿܚܐ ܠܡ ܐܪܙܐ\nܕܩܲܒܪܐ ܕܒܗ ܐܸܬܿܬܿܤܝܼܡ ܦܓܼܪܗ ܕܦܪܘܿܩܢ. ܘܠܚܡܐ ܘܚܲܡܪܐ ܕܤܕܝܼܪܝܼܢ ܛܘܼܦܤܗ\nܕܡܪܢ ܕܒܼܩܪܐ: ܘܫ̄܆ ܡܫܡ̈ܫܢܐ\nܕܒܡܲܕܒܚܐ ܩܝ̇ܡܝܼܢ܆ ܥܠ ܬܸܫܡܫܬܿܐ\nܕܡ̈ܠܐܟܐ ܠܡܪܢ ܒܥܸܕܢ ܚܲܫܗ ܡܫܵܘܕܥܐ. ܩܵܘܡܵܐ ܕܟܼܗ̈ܢܐ ܡ̣ܢ ܗܢܐ ܓܲܒܵܐ ܘܡ̣ܢ\nܗ̇ܘ܆ ܠܬܪܝܢ ܡ̈ܠܐܟܐ ܕܚܕ ܡ̣ܢ ܐܸܤܵܕܘ̈ܗܝ\nܘܚܕ ܡ̣ܢ ܪ̈ܓܼܵܠܘܗܝ ܡܫܘܕܥܐ ܀ ܀ ܀ ܥܘܢܝܼܬܐ ܕܐܪ̈ܙܐ ܕܘܼܡܝܵܐ ܕܬܸܫܒ̈ܚܬܐ\nܕܡ̈ܠܐܟܐ ܘܢܦܫ̈ܬܐ ܕܩܲܕܝܼܫ̈ܐ ܕܥܠ ܥܲܡ\nܢܲܦܫܹܗ ܕܡܪܢ ܠܦܪܕܝܤܐ ܐܝܬܹܝܗ̇.. ܘܗܿܝ ܕܬܠܬܼ ܙܒ̈ܢܝܼܢ ܡܸܬܐܡܪܐ ܠܫܘܘܕܿ: ܥܵܐ\nܕܚܘܼܠܛܢ ܟܗ̈ܢܐ ܘܡܗܝ̈ܡܢܐ ܒܤܸܕܪ̈ܐ\nܕܡ̈ܠܐܟܐ ܘܕܐܟܚܕ ܡܫܲܒܿܚܝܼܢ ܡܵܘܕܥܵܐ.","english":"And that which is hidden, the Lord, before they took him, and the Jews, the confessors. The Gospel and the cross which are placed upon the altar, the cross is the place of Christ. The Gospel is the place of his holy words: as in his proximity and through his words the mysteries were sanctified. That which the priest elevates, the paten and the chalice, upon the altar, is the offering of the Lord to suffering and to death, the confessor. The placing of the paten from the left, and the chalice from the right. For the chalice is upon the liver, which is placed from the right in the body, the confessor; and that which is changed into blood, all foods, for the sustenance of the whole body, placed on the left side. And concerning this, the body and blood receive change through the action of the Spirit, as it is changed, the food and drink into blood in the liver. That which is hidden in the covering, the mysteries upon the altar: the veil, the type of the stone which was placed upon the door of the holy tomb. The altar is the mystery of the tomb in which the body of the Saviour was placed. And the bread and wine which are arranged are the type of the Lord who was in the grave; and the deacons who stand at the altar, upon the ministry of the angels to the Lord at the time of his passion, the confessor. The standing of the priests from this side and from that, to the two angels, one from his head and one from his feet, the confessor. The prayer of the mysteries, the likeness of the praises of the angels and the souls of the saints which are upon the people, with his own soul, the Lord, to Paradise it is. And that which is said three times to the confession: the time when the priests and the faithful mix in the ranks of the angels, and together they praise, the confessor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܵܘܕܥܐ","severity":"info","text":"The Syriac term ܡܫܵܘܕܥܐ (mšawdʿā) is rendered here as 'confessor' but may also mean 'witness' or 'martyr', reflecting a liturgical title for Christ.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the paten placed on the left and the chalice on the right reflects a specific liturgical arrangement in the East Syriac tradition, symbolizing the body and blood.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The veil on the altar is compared to the stone at the door of the holy tomb, and the altar itself to the tomb of Christ, a typological parallel common in Syriac liturgical commentary.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of liturgical actions as types of Christ's passion, moving from the placement of the Gospel and cross to the elevation of the paten and chalice.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܬܼܠܐ","severity":"info","text":"The Syriac ܐܘܼܬܼܠܐ (ʾwṯlʾ) is rendered 'food' but may specifically refer to the Eucharistic elements or to ordinary food transformed by the Spirit.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܡܫܵܘܕܥܐ is repeated and may be a scribal addition or liturgical formula; its precise referent (Christ or the confessor) is ambiguous.","The phrase 'that which is hidden' (ܘܠܗ̇ܝ ܕܐܸܬܿܚܲܦܸܝ) is unclear in context, possibly referring to a concealed mystery or a specific liturgical object."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ܗ̇ܝ ܕܡܫܝܼܓܼ ܐܝܼܕܘ̈ܗܝ ܟܗܢܐ ܒܥܸܕܵܢܐ\nܗܢܐ܆ ܥܠ ܫܝܵܓܼܬܼ ܠܸܒ̈ܘܬܐ ܕܬܲܠܡ̈ܝܼܕܐ\nܡ̣ܢ ܐܟܿܬܐ ܘܐܸܠܡܵܐ ܡܫܘܕܥܐ. ܘܕܗܟܢܐ\nܙ̇ܕܩ ܠܟܠ ܕܠܐܪ̈ܙܐ ܡܸܬܩܪܒ: ܕܲܢܫܝܼܓܼ ܡ̣ܢ\nܠܸܒܿܐ ܨܐܬܐ ܕܦܘܼܠܓܼܐ ܕܥܠܝܗܘܿܢ܇ ܘܐܦ\nܢܸܬܼܕܟܐ ܡ̣ܢ ܒܝܼܫܘܼܬܐ ܘܲܚܤܡܐ ܀ ܗ̇ܝ\n܀ ܀ ܀ ܝܐ ܀ ܀ ܀ ܕܢܦ̇ܩܝܢ ܡܫܡ̈ܫܢܐ ܡ̣ܢ ܡܕܒܚܐ ܘܤܓܕܝܢ\nܘܢܫܩܝܼܢ ܐܝܼܕܘ̈ܗܝ ܟܼܗܢܐ܆ ܠܬܸܫܡܫܬܐ\nܕܡ̣ܢ ܒܹܝܬܼ ܠܘܝܸ ܐܸܬܼܢܲܤܒܿܬ̤: ܘܠܫܸܡܥܘܢ\nܟܐܦܐ ܘܚܲܒܼܪ̈ܘܗܝ ܐܸܬܼܝܲܗܒܿܬ̤ ܡܫܵܘܕܥܐ. ܘܥܠ ܐܝܩܪܐ ܕܡܬܬܚܝܼܒܝܼܢ ܡܗ̈ܝܡܢܐ\nܠܫܠܝܚ̈ܐ ܠܡܸܦܪܫ ܀ ܗ̇ܝ ܕܢ̇ܫܩܝܼܢ ܡܗ̈ܝܡܢܐ\nܐܝܼ̈ܕܐ ܕܟܗܢܐ. ܚܕܵܐ ܡ̇ܢ܆ ܥܠ ܐܝܩܪܐ\nܕܡܸܬܬܿܚܝܼܒܼ ܠܗ. ܘܕܡ̣ܢ ܐܠܗܐ\nܐܸܬܼܦܪܸܫ ܗܘܸ ܟܗܢܐ ܠܗܕܐ. ܘܐܚܪܬܐ܆\nܕܐܝܟ ܗ̇ܘ ܕܚܛܗ̈ܝܗܘܿܢ ܓܵܠܹܝܢ ܠܗ ܘܡܲܓܼܥܠܝܼܢ:\nܕܗܘܸ ܐܸܬܼܡܲܨܥ ܠܡܚܤܝܘ ܘܲܠܡܼܫܒܩ ܀ ܗ̇ܝ ܕܲܠܩܘܼ[݂݂݂]ܒܼܐ ܚܕ ܟܗܢܐ ܡܸܬܦܪܸܫ܆\nܕܡܘܼܬܼ ܝܼܫܘܿܥ ܗ̇ܘ ܟܗܢܐ ܕܫܪܪܐ܇ ܕܩܲܪܸܒܼ\nܢܲܦܫܹܗ ܚܠܦܝܢ ܡܫܵܘܕܥܐ ܀ ܗܲܝܡܢܘܼܬܐ\nܕܡܸܬܬܢܝܐ ܡ̣ܢ ܟܠܗ ܓܵܘܐ܆ ܟܢܝܼܫܵܐܝܼܬܼ\nܡܫܘܼܕܥܐ܆ ܥܠ ܚܕܵܢܵܝܘܼܬܹܗ ܕܐܠܗܐ\nܘܲܬܼܠܝܬܝܘܼܬܼ ܩ̈ܢܘܿܡܵܘܗܝ. ܘܕܲܡܫܝܼܚܐ\n܀ ܀ ܀ ܝܒ ܀ ܀ ܀ ܬܪܝܢ ܟܝܵܢ̈ܝܼܢ ܘܩܢܘܿܡ̈ܝܼܢ ܐܝܼܬܼܘܗܝ. ܘܕܚܲܫ̣\nܘܡܝܼܬ ܘܩܡ ܒܲܦܓܼܪ ܐܢܵܫܘܼܬܗ. ܘܕܒܹܗ\nܥܬܝܼܕܝܢ ܠܡܸܬܿܬܿܕܵܢܘܼ ܚܝ̈ܐ ܘܡܝܼ̈ܬܼܐ\nܒܚܲܪܬܼܐ. ܘܕܟܠܗܘܿܢ ܐܝܠܝܢ ܕܗܟܼܢܐ\nܡܗܲܝܡܢܝܼܢ ܘܡܲܫܪܝܼܢ܆ ܠܕܐܝܟ ܗܠܝܢ ܐܪ̈ܙܐ\nܩܕܝ̈ܫܐ ܡܸܫܬܘܼܝܢ ܀ ܗ̇ܝ ܕܩ̇ܐܡ ܟܗܢܐ\nܟܕ ܐܦܘ̈ܗܝ ܠܘܬܼ ܟܸܢܫܵܐ܆ ܕܩܵܐܩ ܟܤܝܐܝܼܬܼ\nܕܡܢ̣ܘ ܬܵܢܹ̇ܐ ܠܗܲܝܡܵܢܘܼܬܐ ܟܕ ܫܲܪܝܼܪ܇\nܘܡܢ̣ܘ ܕܡܦܫܟܢܐܝܼܬ ܐܢ ܐܩܠܐ ܪܵܡܵܐ ܘܐܢ\nܒܫܸܬܩܵܐ.","english":"that which is hidden, the Lord, before they took him, and the Jews, the confessors. The Gospel and the cross which are placed upon the altar, the cross is the place of Christ. The Gospel is the place of his holy word. That which is hidden, the priest washes his hands at the time of the offering, this, concerning the washing of the hearts of the disciples, from the sign and the mystery made known. And thus it is fitting for everyone who approaches the mysteries: that the priest wash with the heart the pure portion of the offering which is upon them, and also be purified from evil and envy. That which the deacons take from the altar and prostrate, and the priest takes his hands, the washing, for the ministry which was established from the house of Levi, and was given to Simon Cephas and his companions as a mystery. And concerning the honor which is due to the faithful, to distinguish the apostles. That which the faithful take the hands of the priest, one thing, concerning the honor which is due to him. And that from God the priest was separated for this. And another, that as he reveals his sins to him and makes them known: that he might be able to conceal and forgive. That which is distinguished by one priest, that the death of Jesus is the priest of truth, who offered himself for the sake of the mystery. The faith which is confessed from the whole inner being, in a hidden manner, concerning the unity of God and the Trinity of his persons. And of Christ. Two natures and persons he is. And that he suffered and died and rose in his human body. And that in him the living and the dead are destined to be resurrected at the end. And that all those who thus believe and affirm, that they are worthy of these holy mysteries. That which the priest stands with his face towards the east, that he might knock secretly, that what will come to faith when it is true, and what is manifestly either with a loud voice or in silence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܗܢܐ","severity":"info","text":"The Syriac term ܟܗܢܐ (kāhēnā) means 'priest'. In this passage it consistently refers to the celebrant of the Eucharist, distinct from deacons and faithful.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܵܘܕܥܐ","severity":"info","text":"The term ܡܫܵܘܕܥܐ (mšawdʿā) means 'mystery' or 'sacrament'. It is used here for the Eucharistic mysteries and for the hidden theological truths they signify.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simon Cephas","severity":"info","text":"Simon Cephas (ܫܸܡܥܘܢ ܟܐܦܐ) is the Syriac name for the apostle Peter. The passage traces the priestly ministry from the house of Levi to Peter and his companions, establishing apostolic succession.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section that explains the symbolic actions of the Eucharistic liturgy, moving from the washing of hands to the priest's orientation eastward.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"death of Jesus","severity":"info","text":"The phrase 'the death of Jesus is the priest of truth, who offered himself for the sake of the mystery' echoes the Christological interpretation of Christ as both priest and sacrifice, rooted in Hebrews and patristic typology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna marked by ܩܘܼ[݂݂݂]ܒܼܐ, likely a scribal omission or damage. The reading 'one priest' is conjectural based on context.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'that which is hidden' (ܗ̇ܝ ܕܡܫܝܼܓܼ) is ambiguous: it may refer to the Eucharistic elements, the mystery of the incarnation, or the hidden meaning of the liturgy. The translation takes it as a general reference to the hidden mystery.","The lacuna in ܩܘܼ[݂݂݂]ܒܼܐ leaves the exact word uncertain; the context suggests a form of 'priest' or 'offering'."],"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":35,"ref":"p35","source":"ܘܕܟܠܢܫ ܗܟܼܢܐ ܥܬܝܼܕ ܠܡܸܬܦܪܥܘ\nܒܡܸܨܥܝܘܼܬܹܗ܇ ܡܛܠ ܕܗܢܗ̇ ܕܗܲܝܡܢܘܬܐ\nܩܢ̇ܝܢܢ ܚ̈ܝܐ ܫܪܝܼܪ̈ܐ ܀ ܗܿܝ ܕܲܢܨܠܐ ܫܠܡܐ\nܥܲܡܢ. ܥܠ ܕܘܼܟܪܢܐ܆ ܡܚܲܦܛܐ ܕܢܨܠܐ ܥܠ\nܩܲܝܘܼ̈ܡܝܗ̇ ܕܗܲܝܡܢܘܼܬܐ: ܘܕܡܗܝܡ̈ܢܐ\nܕܚܲܝܼܝܼܢ ܘܕܥܢ̣ܕܘ: ܘܥܠ ܩܲܫ̈ܝܼܫܐ ܘܡܫ̈ܡܫܢܐ\nܘܡ̈ܠܟܐ ܡܗ̈ܝܡܢܐ: ܘܒܢ̈ܝܐ ܘܫ̈ܠܝܚܐ ܘܤܗ̈ܕܐ\nܘܡܘܕܝܢܐ܇ ܕܒܚܝܠܐ ܕܐܪ̈ܙܐ ܗܠܝܢ ܕܒܗܘܿܢ\nܐܸܫܬܘܬܦܘ܆ ܢܟܲܠܸܠ ܐܢܘܢ ܡܵܪܢ܇ ܘܢܸܥܒܸܿܕ\nܠܢ ܥܲܡܗܘܢ ܡܢܵܬܼܐ ܒܢܘܼܗܪܐ. ܘܕܢܸܬܩܲܒܿܠ\nܩܘܼܪܒܿܢܐ ܗܢܐ ܘܢܸܬܩܲܕܫ ܒܡܸܠܬܐ ܕܐܠܗܵܐ\nܘܒܚܝܠܐ ܕܪܘܼܚܐ܇ ܕܢܗܘܐ ܠܢ ܠܥܘܼܕܪܢܐ܆\nܥܠܡܐ ܗܢܐ܇ ܘܠܦܘܼܪܩܢܐ ܘܠܚ̈ܝܐ ܕܠܥܠܡ܇\nܒܗ̇ܘ ܕܲܥܬܝܼܕ ܀ ܡܛܘ̈ܢܝܐ ܕܝܢ ܬܠܬܼ\nܘܟܠ ܚܕܐ ܬܠܬ ܕܗ̈ܘܝܢ ܬܫܥ ܥܠ\nܡܘܼܟܿܟܼܐ ܡܫܲܡܠܝܐ ܘܲܓܼܥܵܬܼܐ ܕܡ̣ܢ ܠܸܒܿܐ\nܡܫܵܘ̈ܕܥܢ܇ ܘܥܠ ܐܪܙܐ ܕܠܬܼܠܬܐ ܝܘ̈ܡܝܼܢ\nܩܵܡ ܡܵܪܢ: ܘܤܲܒܿܪ ܦܘܼܪܩܢܐ ܠܟܠܗ ܓܸܢܤܢ ܀ ܗܿܝ ܕܚ̇ܐܫ ܟܗܢܐ ܨܹܝܕ ܟܗ̈ܢܐ ܕܡ̣ܢ\nܝܲܡܝܼܢܐ ܘܤܸܡܠܐ ܩܵܝ̇ܡܝܼܢ܆ ܕܢܥܕܪܘܼܢܝܗܝ\nܒܲܨܠܘܿܬܐ ܕܬܬܩܲܒܿܠ ܕܒܼܚܬܹܗ ܘܦܐܪ̈ܐ\nܪ̈ܘܼܚܢܐ ܕܡܩܲܪܸܒܼ ܒܡܘܼܟܿܟܼܐ ܘܒܤ̈ܓܼܕܬܐ\nܡܫܵܘܕܥ ܀ ܨܠܘܿܬܐ ܩܲܕܡܝܬܐ ܕܡܨܠܐ ܠܗ̇\nܟܗܢܐ ܩܕܡ ܡܲܕܒܚܐ ܒܐܪܙ ܚܠܦ ܢܲܦܫܹܗ:\nܘܲܕܢܸܬܝ̱ܗܸܒ ܠܚܝܠܐ ܕܪܘܼܚܐ܇ ܕܒܼܗ̇\nܢܸܬܡ̱ܨܹܐ ܠܡܸܓܼܡܪ ܐܪ̈ܙܐ ܗܠܝܢ ܡܚ̈ܝܢܐ\nܩܢܘܿܢܐ ܩܕܡܝܐ. ܥܠ ܒܘܼܪܟܬܐ ܕܒܲܪܟ ܡܵܪܢ\nܠܬܼܠܡ̈ܝܼܕܘܗܝ ܟܕ ܐܲܫܠܸܡ ܠܗܘܢ ܐܲܚܡܵܐ\nܘܚܲܡܪܐ ܒܐܪܙ ܘܐܡ̣ܪ. ܕܗ̇ܢܘ ܦܲܓܼܪܝ\nܕܥܠ ܐܦܝ̈ܟܘܢ ܡܸܬܼܩܨܐ. ܘܗܢ̇ܘ ܗܘ̣ ܕܡܝ\nܕܚ̈ܠܦܝܟܿܘܢ ܡܸܬܐ̱ܫܕ ܠܫܘܼܒܩܢܐ ܕܚ̈ܛܗܐ\nܡܫܵܘܕܥܵܐ ܀ ܐܵܡܹܝܢ ܕܥ̇ܢܝܢ ܠܗ ܟܸܢ̈ܫܐ܆\nܠܘ ܗܿܝ ܕܐܝܢ ܗܼܝ܇ ܐܠܐ ܐܡܝܢ ܗܿܝ ܕܫܪܪܐ\nܐܡܪ ܐܢܬܿ ܡܚܵܘܝܵܐ. ܘܒܼܗܕܐ ܟܕ ܥܢ̇ܝܼܢ.","english":"and everything here is destined to be fulfilled through his mediation, because that faith is established as true life. That prayer of peace with us. Concerning the memorial, the one who seeks prayer for the pillars of faith: and the faithful who live and have passed away; and concerning the priests, deacons, and faithful kings; and the prophets, apostles, and martyrs, and confessors, who by the power of these mysteries in which they participated, may the Lord crown them and make for them a gift of light with them. And may this offering be accepted and consecrated by the word of God and the power of the Spirit, that it may be for you an aid in this world, and for salvation and eternal life in the one who is to come. The petitions, then, are three, and each threefold, making nine, concerning complete humility and groaning from the heart that makes known, and concerning the mystery of the three days that the Lord rose, and the hope of salvation for the whole race. That which the priest feels toward the priests from the right and left standing, that they may help him in the prayer that is to be accepted, with his humility and the spiritual fruits that he offers, making known through humility and prostrations. The first prayer that the priest prays for himself before the altar in mystery on behalf of himself: and that it may be given to the power of the Spirit, through which he may be able to accomplish these life-giving mysteries, the first canon. Concerning the blessing with which the Lord blessed his disciples when he gave them the bread and wine in mystery and said: This is my body which is broken over your faces, and this is my blood which is shed for your forgiveness of sins, making known. Amen, that he spoke the truth, not that which is, but he spoke that which is truth, you the revealer. And in this, when he spoke.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܛܘ̈ܬܝܐ","severity":"info","text":"The passage shifts from a prayer for the faithful departed and living to a structured description of the petitions (ܡܛܘ̈ܬܝܐ), which are threefold and ninefold, then to the priest's preparatory prayer and the institution narrative.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The term ܐܪ̈ܙܐ (ārāzē, 'mysteries') is a key liturgical term in Syriac tradition, referring to the sacramental rites, especially the Eucharist. Here it denotes the eucharistic mysteries in which the faithful participated.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܢ̇ܘ ܦܲܓܼܪܝ ܕܥܠ ܐܦܝ̈ܟܘܢ ܡܸܬܼܩܨܐ","severity":"info","text":"The phrase 'This is my body which is broken over your faces' echoes the institution narrative of the Eucharist (Matthew 26:26; Mark 14:22; Luke 22:19), but with a distinctive Syriac liturgical expansion emphasizing the breaking of the bread.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܠܬܐ ܝܘ̈ܡܝܼܬ","severity":"info","text":"The reference to the 'mystery of the three days that the Lord rose' alludes to the three days between Christ's crucifixion and resurrection, a common typological motif in Syriac liturgical commentary, linking the Eucharist to the paschal mystery.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܵܡܹܝܬ","severity":"info","text":"The concluding 'Amen, that he spoke the truth' reflects a later liturgical or catechetical gloss affirming the real presence in the Eucharist, a point of emphasis in Syriac Orthodox tradition against docetic interpretations.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܕܟܠܢܫ ܗܟܼܢܐ ܥܬܝܼܕ ܠܡܸܬܦܪܥܘ' is textually uncertain; the reading 'everything here is destined to be fulfilled' is adopted, but the Syriac may be corrupt or elliptical.","The identity of 'the priests from the right and left standing' is ambiguous; it may refer to assisting clergy or to a liturgical arrangement, but the text does not specify."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"ܡܚܵܘܝܹܢ ܕܫܘ̈ܬܦܐ ܐܢܘܢ ܒܲܨܠܘܿܬܗ. ܗܿܝ\nܕܫܠܡܵܐ ܥܲܡܟܘܢ܆ ܒܐܪܙ ܗܿܝ ܕܐܬܐ̱ܡܪܬ̤\nܡ̣ܢ ܡܵܪܢ ܠܬܹܠܡ̈ܝܕܐ ܩܕܝܼܫ̈ܐ ܩܕܡ ܚܲܫܵܐ. ܗܢ̇ܘ ܕܝܢ܆ ܢܩܵܘܹܐ ܥܡܟܘܢ ܫܠܡܐ܇ ܒܚܲܝܠܗ\nܕܗܿܘ ܕܐܡ̣ܪ. ܕܫܠܡܐ ܫܒ̇ܩ ܐܢܐ ܠܟܿܘܿܢ܇\nܫܠܵܡܐ ܕܝܼܠܝ ܝܗ̇ܒ ܐܢܐ ܠܟܘܢ ܀ ܗܿܝ ܕܝܢ\nܕܡ̣ܢ ܥܲܡܐ ܡܸܬܐ̱ܡܪܐ. ܘܥܲܡܵܟ ܘܥܲܡ ܪܘܼܚܟ. ܪܘܼܚ̣ܵܐ ܠܛܝܒܿܘܼܬܐ ܕܪܘܼܚܐ ܗܿܝ ܕܩܲܒܸܿܠ ܒܲܤܝܵܡ\nܐܝܼܕܵܐ ܪܵܡܙܝܼܢ. ܕ ܒܼܗ̇ ܐܸܫܬܿܘܝܼ ܠܡܸܓܼܡܪ\nܐܪ̈ܙܐ ܗܵܠܝܢ ܀ ܗ̇ܝ ܕܡ̣ܢ ܡܫܲܡܫܢܐ ܡܸܬܐ̱ܡܪܐ܇\nܕܗܒ̣ܘ ܫܠܡܐ. ܗ̄܆ ܕܲܟܵܘ ܠܒܘ̈ܬܟܘܢ ܡ̣ܢ\nܟܠܗ̇ ܒܝܼܫܘܼܬܐ ܘܡܲܪܝܼܪܘܼܬܐ ܘܥܸܠܡܵܐ\nܘܲܒܼܥܠܕܒܼܒܘܼܬܐ܇ ܘܗܘܘ ܒܚܘܼܒܐ ܥܲܡ ܚ̈ܕܕܐ:\nܐܝܟܿܢܐ ܕܬܸܫܬܿܘܘܿܢ ܠܡܲܤܒܼܐ ܕܐܪ̈ܙܐ\nܡܚܲܤ̈ܝܢܐ. ܘܠܫܘܼܡܠܝ ܗܿܝ ܕܐܡܬܼܝ ܗܵܟܹܝܠ\nܕܡܩܲܪܸܒܼ ܐܢܬ ܩܘܼܪܒܢܟ ܥܠ ܡܲܕܒܿܚܐ:\nܘܬܡ̇ܢ ܬܬܕܟܪ ܕܐܲܚܝܼܕ ܥܠܝܟ ܐܚܘܟ\nܐܟܿܬܐ ܡܕܡ: ܫܒܼܘܿܩ ܬܡ̇ܢ ܩܘܼܪܒܢܟ\nܥܠ ܡܕܒܚܐ܆ ܘܙܸܠ ܠܘܼܩܕܡ ܐܬܪܥܐ\nܥܲܡ ܐܚܘܼܟ܇ ܘܗܝܕܝܢ ܬܵܐ ܩܲܪܸܒ ܩܘܼܪܒܢܟ ܀ ܤܦܪ ܚ̈ܝܐ ܘܡܝܼ̈ܬܐ ܕܡܬܩܪܐ ܡܫܵܘܕܥ܆\nܕܚܠܦ ܐܝܠܝܢ ܕܚܲܝܸܝܼܢ ܘܲܚܠܵܦ ܐܲܝܠܝܢ ܕܥܢܕܘ. ܡܸܬܼܩܲܪܒ ܩܘܼܪܒܿܢܐ ܗܢܐ܇ ܠܚܘܼܤܝܐ\nܘܠܝܘܼܬܪܢܐ ܘܠܲܢܝܵܚܐ ܀ ܗܿܝ ܕܬܪܝܢ ܡܫܲܡ̈ܫܢܐ\nܩ̇ܪܝܢ ܠܲܕܝܘܿܦܲܛܟܼܝܼܢ: ܗܘܸ ܫܘܼܘܕܥܵܐ ܗܘܼ ܕܚ̈ܝܐ\nܘܕܡ̈ܝܼܬܐ ܘܕܡܚܵܘܹܐ ܕܟܠܗܘܢ ܚܲܝܼܝܼܢ ܐܝܟ\nܡܸܠܬ̣ ܡܪܢ. ܘܕܐܠܗܐ ܠܲܝܬܿܘܗܝ ܕܡܝ̈ܬܐ\nܐܠܐ ܕܚ̈ܝܐ. ܘܕܙܕܝܼܩ̈ܐ ܚܲܝܼܝܼܢ ܐܢܘܢ ܠܗ.","english":"He shows that the partners are in his prayer. That of peace with you, in that mystery which was spoken by the Lord to the holy disciples before the passion. That one, then, peace remains with you, by the power of that one who said, \"Peace I leave with you, my peace I give to you.\" That, then, which is spoken with the people: \"And with your spirit, and with your spirit.\" The spirit is for the grace of the spirit which receives the laying on of the hand that signifies, by which these mysteries are completed. That which is spoken with the deacon: \"Give peace.\" That is, \"Purify your hearts from all evil and bitterness and worldliness and enmity, and be in love with one another, so that you may be worthy to receive the hidden mysteries and the completion of that which is said.\" When, therefore, you offer your oblation upon the altar, and there you remember that your brother is held against you for something: leave your oblation there upon the altar, and go first and be reconciled with your brother, and then come and offer your oblation. The book of the living and the dead, which is called the diptych, is a sign that this oblation is offered for the living and for those who have passed away, for forgiveness and benefit and comfort. That which the two deacons read, the diptychs, is a sign of the living and the dead, and shows that all the living are like the word of the Lord, and that God is not of the dead but of the living, and that the righteous are living with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪ̈ܙܐ","severity":"info","text":"The Syriac ܐܪ̈ܙܐ (rāzē, 'mysteries') is a technical term for the sacraments, especially the Eucharist. Its plural form here underscores the ritual's hidden, typological character.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Peace I leave with you, my peace I give to you","severity":"info","text":"This saying echoes John 14:27, where Christ bequeaths peace to the disciples before the passion. The Syriac text explicitly links it to the mystery spoken before the passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diptychs","severity":"info","text":"The diptychs (ܕܝܘܿܦܛܟܝܼܢ) were liturgical lists of the living and dead commemorated during the Eucharist. Their recitation by two deacons was a standard Syriac practice, as noted in the source edition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from the peace greeting (based on John 14:27) to the deacon's exhortation, then to the rubric for reconciliation before offering, and finally to the diptychs. The sequence mirrors the liturgical order of the Syriac Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܚܵܘܝܹܢ","severity":"caution","text":"The opening verb ܡܚܵܘܝܹܢ ('he shows') lacks an explicit subject in the Syriac; the English draft supplies 'He' (likely Christ or the celebrant), but the referent is ambiguous and could be the liturgical text itself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he shows' is not specified in the Syriac; it may be Christ, the celebrant, or the liturgical tradition.","The phrase 'with your spirit' (ܥܲܡ ܪܘܼܚܟ) is repeated in the Syriac, possibly a scribal dittography or a liturgical response; the English draft treats it as a single instance."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ܘܗܕܐ ܡܲܠܦܐ ܗ̇ܝ ܕܒܚܠܦ ܟܠܗܘܿܢ\nܩܬܘ̈ܠܝܼܩܐ ܘܐܦܤܩ̈ܘܦܐ ܘܫ̄: ܟܪܘܿܙܘܼܬܼܐ\nܕܬܪ̈ܬܝܢ: ܕܢܵܘܕܐ ܠܟܸܢܫܵܐ ܡܚܲܦܛ ܡ̄\nܡܫܲܡܫܢܐ ܕܒܠܸܒܿܐ ܫܲܦܝܐ ܢܸܬܼܟܲܫܦܘܢ:\nܘܲܒܫܸܠܝܐ ܘܒܕܚܠܬܐ ܢܸܗܘܘܿܢ܇ ܘܢܸܫܐܠܘܢ\nܪ̈ܚܡܐ ܘܫܘܼܒܩܢ ܚܘ̈ܒܐ ܘܕܢܸܗܘܘܢ\nܡܛܝܒ̈ܐ ܠܩܘܼܒܵܠ ܡܵܘܗܒܬܐ ܗܕܐ ܡܥܠܝܬܐ ܀ ܗܿܝ ܕܝܗ̇ܒ ܟܗܢܐ ܡܟܼܫ̈ܢܝܬܐ ܠܡܫ̈ܡܫܢܐ:\nܘܠܵܘ ܗܢ̣ܘܢ ܢܵܤ̇ܒܿܝܼܢ܆ ܡܚܵܘܐ: ܕܐܠܐ\nܒܡܸܨܥܵܝܘܼܬܹܗ ܠܝܬ ܠܲܡܫܲܡܫܢܐ\nܕܢܫܡܠܐ ܡܕܡ ܡ̣ܢ ܤܘܥܪ̈ܢܐ ܕܐܝܟ\nܗܠܝܢ ܀ ܗܿܝ ܕܡܙܝܥܝܼܢ ܠܗܹܝܢ ܡܫܡ̈ܫܢܐ܆\nܥܠ ܪܘܼܚܵܦ ܡܠܐܟ̈ܐ ܒܓܸܦܝ̈ܗܘܢ ܕܥܠ ܐܪܙܐ\nܕܦܓܼܪܐ ܘܕܡܐ ܡܫܘܕܥܐ.. ܗܿܝ ܕܙܓ̈ܐ ܕܒܼܗܹܝܢ:\nܕܒܼܩܠܐ ܕܝܼܠܗܘܢ ܡܥܝܼܪ ܠܥܡܵܐ ܠܡܸܫܡܲܥ\nܩ̈ܠܐ ܩܘܼܕܫ̈ܢܝܐ܇ ܕܢܸܗܘܘܢ ܡܛܲܝܒܝܼܢ ܕܬܬܸܩܲܒܿܠ\nܒܿܥܘܼܬܼܐ ܕܚܠܦܝܗܘܢ ܡܸܬܼܩܿܪܒܼܐ. ܒܕܐܢ\nܠܐ ܡܸܬܿܛܲܝܒܝܼܢ܆ ܠܝܬܿ ܠܗܘܢ ܗܸܢܝܵܢܐ ܡ̣ܢ\nܩܘܼܪܒܿܢܐ ܕܡܛܠܬܼܗܘܢ ܡܸܬܼܩܲܪܒ ܠܓܼܡܪ.. ܒܸܤܡ̈ܐ ܕܒܥܕܢܐ ܗܢܐ ܡܸܬܥܲܛܪܝܼܢ܆ ܐܪܙ\nܡܘܼܪܐ ܘܥܸܠܘܝ ܕܒܗܘܿܢ ܐܸܬܼܚܢܸܛ ܦܓܼܪܐ\nܗܿܘ ܩܲܕܝܼܫܐ ܡܫܵܘܕܥܝܼܢ ܀ ܗܿܝ ܕܡܪܝܼܡ\nܐܝܼܢܵܦܘܿܪܐ. ܗ̄: ܫܘܿܫܦܐ ܡ̣ܢ ܐܪ̈ܙܐ܆ ܕܘ̣ܡܝܐ\nܕܟܐܦܐ ܗܿܝ ܕܥܓܠ ܡܠܐܟܐ ܡ̣ܢ ܩܲܒܪܐ. ܗܿܝ\nܕܒܢܝܼܚܘܬܐ ܘܠܐ ܒܩܵܠܐ ܫܡܝܼܥܵܐ: ܬܢ̇ܐ\nܟܗܢܐ ܓ̈ܗܵܢܬܐ ܕܩܘܼܕܵܫ ܐܪ̈ܙܐ. ܒܕܨ̈ܠܘܬܐ\nܐܲܢܝܢ ܘܒܥܘܼܬܐ ܕܠܘܬ ܐܠܗܐ܇ ܗܿܘ ܒܚ̇ܪ ܠܸܒܿܐ\nܘܟܼܘܼ̈ܠܝܵܬܐ. ܘܡܸܨܥܝܘܼܬܐ ܕܒܝܬ ܠܗ ܘܠܓܒܝܼܠܬܹܿܗ\nܓܵܡܪ̈ܢ: ܘܠܘ ܠܘܬ ܥܲܡܵܐ ܚܿܐܪ ܢܝܼܫܗܹܝܢ:\nܘܲܕܢܼܬܚ̈ܤܟܿܢ ܡ̣ܢ ܡܫܡܥܬܐ ܕܢ̈ܫܐ ܘܛ̈ܠܝܐ:\nܘܓܲܕܘܼ̈ܕܐ ܒܢ̈ܝ ܥܠܡܐ܆ ܘܵܠܝܼܬܼܵܐ ܡܙܲܕܩܐ. ܕܠܐ\nܢܸܬܒܲܤ̈ܝܢ ܝܲܩܝܼܪ̈ܬܐ ܡ̣ܢ ܬܪܥܝܼܬܐ ܫܒܲܪܬܼܐ ܀","english":"And this teaches that, in place of all the catholici, bishops, and priests, the deacons, with a pure heart, entreat and, in humility and fear, ask for mercy, forgiveness of debts, and that they be prepared to receive this exalted gift. That which the priest gives to the deacons as spiritual gifts. And they do not take them, showing that without his mediation the deacons have no authority to do anything of such actions. That which moves the deacons to the hovering of angels with their wings over the mystery of the body and blood, which is made known. That which commands them: with their own voice they awaken the people to hear the holy voices, that they may be prepared that the prayer offered on their behalf be accepted. For if they are not prepared, they have no access to the offering that is offered on their behalf to the sanctuary. With the spices that are adorned at this time, the mystery of myrrh and the Most High, in which that holy body was anointed, is made known. That which elevates the ephiphorion, that is, the veil with the mysteries, the likeness of the stone that the angel rolled from the tomb. That which, in silence and not with an audible voice, the priest performs the genuflections of the consecration of the mysteries, with prayers and supplication to God, that which chooses the heart and the vessels, and the mediation between him and his creation, the sanctuary, and not to the people, that which sees their faces, and that which is withheld from the hearing of women and children, and from the laity among the worldly, and the proper order, that the venerable ones not be disturbed from the broken contemplation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܬܘ̈ܠܝܼܩܐ","severity":"info","text":"The term 'catholici' (qatoliqe) refers to high-ranking ecclesiastical officials in the Church of the East, ranking above metropolitans and below the patriarch. Its use here reflects the hierarchical structure presupposed by Timothy II.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܙܐ ܕܦܓܼܪܐ ܘܕܡܐ","severity":"info","text":"The phrase 'mystery of the body and blood' (rāzā d-pagrā w-dmā) is the standard Syriac designation for the Eucharist. The mention of angels hovering with wings over the mystery reflects a liturgical tradition of reverential awe during the consecration.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܢܵܦܘܿܪܐ","severity":"info","text":"The term 'ephiphorion' (ʾīyāp̄ōrā) is a Greek loanword (ἐπιφόριον) meaning 'veil' or 'covering'. Here it is glossed as 'veil' (šūšpā) and linked to the stone rolled from the tomb, alluding to the resurrection symbolism in the Eucharistic liturgy.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section describing the roles of clergy and laity in the Eucharistic liturgy. It moves from the deacons' preparatory prayers to the priest's silent consecration, emphasizing hierarchical mediation and the exclusion of certain groups from full participation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܢܼܬܚ̈ܤܟܿܢ","severity":"caution","text":"The Syriac text at this point is partially corrupt or ambiguous; the reading 'and that which is withheld' (w-d-mettaḥsak) is conjectural. The sense of exclusion of women, children, and laity from the full mystery is clear, but the precise syntax is uncertain.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage reflects a late East Syriac liturgical theology that restricts access to the Eucharistic mystery to ordained clergy and the initiated, a theme that resonates with the hierarchical emphasis of Timothy II's other writings.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'venerable ones' (yaqīrāṯā) is not specified; they may refer to clergy or to the consecrated elements. The phrase 'broken contemplation' (tʿīṯā šḇarṯā) is obscure, possibly meaning 'interrupted meditation' or 'fragmented reflection'."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ܗܿܝ ܕܝܢ ܕܡܪܝܼܡ ܩܵܠܗ ܘܡܲܫܡܲܥ ܠܥܲܡܵܐ\nܒܩܢܘܿܢܐ܆ ܕܢܸܫܡܲܥ ܟܸܢܫܵܐ ܘܲܢܦܲܢܐ: ܐܲܝܟܿܢܐ\nܕܢܸܗܘܹܐ ܫܘܬܦܐ ܠܟܗܢܐ ܒܒܼܥܘܼܬܹܗ\nܘܒܩܘܼܕܵܫܹܗ ܀ ܛܲܝܒܿܘܼܬܹܗ ܘܟܠܗ ܩܢܘܿܢܐ\nܡܫܵܘܕܥ܆ ܕܛܝܒܘܼܬܐ ܕܫܲܟܸܿܢ ܠܢ ܡܫܝܼܚܵܐ\nܒܚܘܼܒܹܿܗ܇ ܗܝܸ ܝܵܗܒܿܐ ܠܢ ܛܘܝܵܒܐ ܠܚ̈ܝܐ\nܕܒܥܸܕܢܐ ܗܢܐ ܡܸܫܬܿܟܿܢܝܼܢ: ܘܚܘܼܒܿܐ ܕܐܒܼܐ\nܗܿܘ ܕܫܲܕܪ ܠܢ ܚܝܕܝܗ܆ ܗܘܸ ܢܦܬܚ ܠܢ\nܬܪܲܥ ܪ̈ܚܡܐ: ܘܫܘܬܦܘܼܬܐ ܕܪܘܚܐ ܗܝܸ\nܡܩܲܕܫܐ ܠܢ ܘܲܡܕܟܿܝܐ ܠܠܒ̈ܘܬܢ ܡ̣ܢ ܝܲܥܪܐ\nܕܚܛܝܬܐ ܀ ܗܿܝ ܕܬܪ̈ܬܝܢ ܙܒ̈ܢܝܢ ܡܸܬܐ̱ܡܪ\nܩܢܘܿܢܐ ܗܢܐ܆ ܫܘܘܕܥܐ ܗܘܼ ܕܡܹܐܬܝܼܬܗ\nܕܡܫܝܼܚܐ. ܕܗܪ̈ܬܝܢ ܙܒ̈ܢܝܢ ܩܕܡܝܐ\nܘܐܚܪܝܐ ܀ ܗܿܝ ܕܠܥܠ ܢܸܗܘܘܿܢ ܡܕܥ̈ܝܟܘܢ\nܕܡܲܩܦ܆ ܗܢ̇ܘ ܕܝܢ܆ ܕܠܘܬ ܐܠܗܐ ܘܠܐ\nܒܗܵܠܝܢ ܕܒܐܪܥܐ ܢܗܘܐ ܪܸܥܝܵܢܟܼܘܿܢ. ܘܥܢ̇ܝܢ ܟܕ ܫ̇ܠܡܝܼܢ ܠܗܢܐ ܦܘܼܩܕܵܢܵܐ. ܠܘܬܟ ܐܠܗܗ ܀ ܘܡܲܩܸܦ ܩܘܼܪܒܿܢܐ ܠܐܠܗܵܐ\nܡܵܪܟܠ ܡܸܬܩܲܪܒܼ. ܗ̄: ܠܐ ܠܨܠܡܐ ܘܠܐ\nܠܟܘܟܒܐ ܘܠܐ ܠܡܠܐܟܐ܇ ܐܟܼܡܐ ܕܥܲܬܼܝ̈ܩܐ\nܒܛܘܼܥܝܝ ܩܲܪܸܒܘ ܩܘܼܪ̈ܒܢܝܗܘܢ܇ ܐܠܐ\nܠܐܠܗܐ ܕܟܠܗܘܿܢ ܒܪ̈ܝܐ܇ ܡܠܐܟ̈ܐ\nܘܒܢܝ̈ܢܫܵܐ܇ ܘܤܵܟܼܐ ܚܠܦ ܟܠܐ. ܕܚ̈ܛܝܐ\nܢܸܬܚܲܤܘܢ ܒܹܗ܆ ܘܲܓܼܡܝܼܪ̈ܐ ܢܩܵܘܹܐ ܒܗܘܿܢ\nܗܿܘ ܕܫܲܟܿܢܹܗ ܘܗܢ̣ܘܢ ܒܹܗ ܀ ܗܿܝ\nܕܲܒܼܫ̇ܠܡܘܼܬܐ ܥܢ̇ܝܢ ܝ̇ܐܐ ܘܙ̇ܕܩ. ܗ̄: ܦܲܐܝܵܐ\nܕܢܬܩܲܪܒ ܚܠܦ ܚ̈ܝܐ ܕܟܠ.. ܗܿܝ ܫܠܡܐ\nܥܲܡܟܘܢ ܐܡ̇ܪ ܡܫܡܫܢܐ܆ ܘܤܲܟܿܠܐ. ܕܟܕ\nܐܬܪܥܝܼ ܠܢ ܐܠܗܐ ܒܕܐܝܟ ܗܠܝܢ: ܙܕ̇ܩ ܠܢ\nܕܢܬܿܬܿܥܝܼܪ ܡ̣ܢ ܕܡܟܘܬܐ ܕܪ̈ܥܝܢܝܢ\nܘܢܕܥ ܠܐܪ̈ܙܐ ܗܠܝܢ. ܓܗܢܬܐ ܩܕܡܝܬܐ\nܕܬ̇ܢܐ ܟܗܢܐ ܡܫܘܕܥܐ܆ ܥܠ ܡܬܘܿܡܵܝܘܼܬܹ ܗ\nܕܐܠܗܐ܇ ܘܕܚܕ ܗܘܼ ܟܝܵܢܹܗ ܕܨܸܒܝܵܢܹܗ\nܒܟܼܠ. ܘܕܡ̈ܠܐܟܐ ܒܕܸܚܠܐ ܡܫܲܒܿܚܝܢ\nܘܲܡܝܲܩܪܝܢ ܀ ܦܘܼܢܝ ܥܲܡܐ ܩܲܕܝܼܫ ܩܲܕܝܼܫ\nܩܲܕܝܼܫ.","english":"that which raises its voice and makes the people hear\nin the Qanona, that the priest and deacon may hear, as\nit becomes a partner to the priest in his petition\nand in his sanctification. His grace and the whole Qanona\nmake known that the grace which is fitting for us from Christ\nthrough his love, it is that which gives us the answer for life\nwhich is found at this time: and the love of the Father,\nthat which sent us his only-begotten, it opens for us\nthe gate of mercies: and the participation of the Spirit, it is\nthat which sanctifies us and purifies our hearts from the forest\nof sin. That which is said twice,\nthis Qanona, is a sign of the coming\nof Christ, that it is twice, first\nand last. That which above was in your minds\nthat it concludes, this one, however, that it is towards God and not\nin these earthly things, let your thought be. And again, when you have completed this commandment, towards God. And it offers the offering to God,\nthe Lord of all, who is approached. Not to images, nor\nto stars, nor to angels, as the ancients\nin error offered their offerings, but\nto the God of all creatures, angels\nand men, and the end for all. That sinners\nmay be saved by him, and the perfect may be confirmed in him,\nthat which is his power and they are in him. That\nin completion again it is fitting and right. It is fitting\nthat it be offered for the life of all. That peace\nbe with you, says the deacon, and the rest. That when\nGod has revealed to you in such things, it is right for you\nto be roused from the sleep of thoughts\nand to know these mysteries. The first chapter\nwhich the priest makes known, concerning the eternity\nof God, and that his nature and his will are one\nin all. And that the angels in fear praise\nand honor. Holy, holy, holy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘܿܥܐ","severity":"info","text":"Qanona (ܩܢܘܿܥܐ) is a technical term in Syriac liturgy, often denoting a fixed liturgical formula or hymn, here likely the Trisagion or a related acclamation. The text twice states it is said twice, linking it to the coming of Christ.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Holy, holy, holy","severity":"info","text":"The closing phrase 'Holy, holy, holy' echoes Isaiah 6:3 and the Trisagion of the liturgy, reinforcing the angelic praise mentioned just before. This is a direct scriptural and liturgical citation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ancients in error","severity":"info","text":"The reference to 'ancients in error' who offered to images, stars, or angels reflects early Christian polemics against pagan and heretical practices, common in Syriac catechetical and liturgical contexts.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"first chapter","severity":"info","text":"The passage concludes by identifying a 'first chapter' (ܓܗܢܬܐ ܩܕܡܝܬܐ) that the priest makes known, concerning God's eternity and unity of nature and will. This indicates a structured, catechetical division within the work.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"participation of the Spirit","severity":"info","text":"The triad of grace from Christ, love of the Father, and participation of the Spirit parallels Trinitarian formulations common in Syriac liturgical theology, emphasizing the role of each person in sanctification.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"forest of sin","severity":"caution","text":"The phrase 'forest of sin' (ܝܲܥܪܐ ܕܚܛܝܬܐ) is a vivid metaphor; the Syriac ܝܲܥܪܐ can also mean 'thicket' or 'wilderness,' suggesting moral confusion. The English draft's 'forest' is acceptable but may obscure the sense of entrapment.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Qanona is not specified; it may refer to a specific liturgical hymn or the Trisagion itself.","The phrase 'first chapter' could indicate a section division within the work or a reference to a prior catechetical unit."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ܬܠܬܼ ܙܒ̈ܢܝܼܢ. ܫܘܘܕܥܐ ܗܘ̣ ܕܥܠ\nܠܬܠܝܼܬܝܘܼܬ ܩܢܘܿܡ̈ܐ. ܒܕܘܡܝܵܐ ܕܐܫܥܝܐ\nܢܒܝܐ. ܕܫܡ̣ܥ ܕܡ̈ܠܐܟܹܐ ܗܟܢܐ ܡܩܲܕܫܝܼܢ ܀ ܘܡܲܩܦܝܼܢ ܐܘܿܫܥܢܐ ܕܘܼܡܝܐ ܕܫܲܒܪ̈ܐ. ܕܒܼܦܫܝܼܛܘܼܬܗܘܢ ܒܡܲܥܠܐ ܕܡܫܝܼܚܐ\nܕܠܐܘܪܫܠܡ ܫܲܒܿܚܘ. ܓܗܢܬܐ ܕܬܪ̈ܬܝܢ\nܡܫܘܕܥܐ܆ ܥܠ ܛܲܝܒܘܼܬܼܵܐ ܕܐܸܬܼܝܲܗܒܬ̤:\nܘܪ̈ܚܡܐ ܕܐܸܫܬܲܦܥܘ ܥܠܝܼܢ: ܒܲܚܕܵܝܘܼܬܼ\nܐܠܗܐ ܡܸܠܬܼܐ ܒܒܲܪ ܓܸܢܤܲܢ: ܘܕܡܫܝܚܐ\nܚܲܕ ܗܘ̣ ܒܐܠܗܘܼܬܗ ܘܒܐܢܫܘܼܬܗ. ܘܕܫܒܼܩ ܚܵܘ̈ܒܬܢ ܒܡܲܥܡܘܕܝܬܗ:\nܢܢܲܚܡܲܢ ܘܗܪܟܐ ܒܗ̇ ܛܘܦܤܢܐܝܼܬܼ: ܕܠܚܲܪܬܼܐ\nܢܢܲܚܡܲܢ ܫܪܝܼܪܐܝܼܬ: ܘܕܐܲܢܗܪ ܠܢ ܒܝܼܕܥܬܐ:\nܘܕܫܒܼܩ ܠܢ ܠܥܘܼܗܕܢܗ܆ ܐܪܙܐ ܗܢܐ\nܕܡܸܬܩܲܪܒ ܚܠܦܝܢ܆ ܕܟܕ ܢܹܐܟܼܠܝܼܘܗܝ\nܘܢܸܫܬܿܝܘܗܝ ܒܗܲܝܡܢܘܬܐ܇ ܢܸܩܢܐ ܚ̈ܝܐ\nܐܡ̈ܝܢܐ ܒܹܗ. ܘܐܹܫܬܘܕܝ ܠܢ: ܕܟܕ\nܢܩܪܒܝܼܘܗܝ: ܦܓܼܪܗ ܘܕܡܹܗ ܒܡܲܓܿܢܢܘܼܬܐ\nܕܪܘܚܐ ܕܥܠܘܗܝ ܐܝܼܬܘܗܝ: ܘܕܐܟܡܵܐ\nܕܐܸܬܼܚܲܝܕ ܠܗ ܐܠܗܐ܆ ܗܵܟܢܐ ܘܐܦ ܗܘܸ\nܒܫܘܬܦܘܼܬܐ ܕܒܐܪܙܐ ܗܢܐ ܡܸܬܚܲܝܕ ܠܢ ܀ ܘܒܩܢܘܿܢܗ̇ ܕܐܝܼܬܼܘܗܝ ܘܥܠ ܐܦܝ̈ܟ̄. ܡܚܲܦܛ ܠܥܡܵܐ: ܕܢܵܘܕܘܿܢ ܘܢܫܒܚܘܢ܇ ܥܠ\nܐܦܝ̈ ܠܥܡܵܐ܇ ܕܢܵܘܕܘܿܢ ܘܢܫܒܚܘܿܢ܇ ܥܠ\nܐܦܝ̈ ܛܲܝܒܘܬܐ ܗܕܐ ܪܒܿܬܐ܇ ܘܠܫܘܼܪܪܐ\nܕܫܘܬܦܘܬܐ ܀ ܗܿܝ ܕܐܡ̇ܪ ܟܪܘܿܙܐ ܒܡ̈ܕ̄:\nܨܲܠܘ. ܗ̄: ܒܡܲܕܥܐ ܕܢܲܗܝܼܪ ܘܨܠܝܠ ܨܠܘ܇\nܡܛܠ ܕܚܝܼܠܘܼܬܗ ܕܥܕܢܐ ܪܘܒܿܘܼܬܗܘܢ\nܕܐܪ̈ܙܐ: ܘܩܲܪܝܼܒܼܘܼܬܐ ܕܡܠܐܟ̈ܐ: ܐܵܘ ܟܹܝܬܼ\nܡܵܪܗܘܿܢ ܕܡ̈ܠܐܟܐ. ܘܙ̇ܕܩ ܕܠܐ ܢܗܘܐ\nܐܢܵܫ ܪܵܐܒ ܒܲܨܠܘܿܬܐ. ܕܠܐ ܬܸܥܘܿܠ ܫܝܼܛܘܼܬܐ\nܥܲܠ ܐܪ̈ܙܐ܇ ܐܠܐ ܕܟܕ ܫܠܹܝܢ ܠܫ̈ܢܐ ܘܐܲܛܝܼܡ̈ܢ\nܤܦ̈ܘܬܐ ܢܨܲܠܘܿܢ. ܓܗܢܬܐ ܕܬܠܬܼ. ܥܵܗܹܕ\nܒܗ̇ ܟܗܢܐ: ܠܢܒ̈ܝܐ ܘܠܫ̈ܠܝܚܐ ܘܠܤܗ̈ܕܐ\nܘܲܠܡܵܘ̈ܕܝܢܐ: ܘܠܛܟ̈ܤܐ ܟܠܗܘܢ ܘܬܓܡ̈ܐ\nܕܥܕܬܿܐ ܩܕܝܼܫܬܐ.","english":"Three times. It is an indication of the Trinity of the Persons, in the likeness of the great Isaiah, who heard how the angels thus sanctify. And they make the acclamation of the children's likeness, who in their simplicity, at the entry of Christ into Jerusalem, praised. The second indication is concerning the grace that was given, and the mercy that was poured out upon them, in the union of God the Word with the human being, and that Christ is one in his divinity and his humanity, and that he forgave sins through his baptism. He gave us the seal and here in this type, that at the end he gave us the true seal, and that he enlightened us with knowledge, and that he left us this mystery as a memorial, which is offered for us, so that when we eat it and drink it with faith, we receive eternal life in it. And it was made known to us that when we offer it, his body and his blood are in the reality of the Spirit that is upon it, and that just as God was united, so also we are united in the participation of this mystery. And in the standing of his being and upon your faces, he exhorts the people: \"Pray and praise,\" upon the faces of the people: \"Pray and praise,\" upon the faces of this great grace and the truth of the participation. That which the herald says in the Madrasha: \"Pray.\" H: \"Pray with a clear and pure mind, because of the power of the Church, the greatness of the mysteries, and the nearness of the angels, or rather their Lord, the Lord of angels.\" And it is fitting that there be no idle person in prayer, so that folly does not enter into the mysteries, but that when the hours and the appointed times are finished, they pray with sealed lips. The third indication: in it he commemorates the prophets, the apostles, the martyrs, the confessors, and all the orders and ranks of the holy Church.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܬܼ ܙܒ̈ܢܝܼܢ","severity":"info","text":"The phrase 'three times' likely refers to a liturgical repetition, possibly the Trisagion or a thrice-repeated acclamation, echoing the angelic sanctus heard by Isaiah (cf. Isa 6:3).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܫܥܝܐ ܢܒܝܐ","severity":"info","text":"The reference to 'the great Isaiah' who heard angels sanctifying alludes to Isaiah 6:3, where the prophet hears the Trisagion ('Holy, holy, holy') in his vision of the divine court.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܥܠܐ ܕܡܫܝܼܚܐ ܕܠܐܘܪܫܠܡ","severity":"info","text":"The 'entry of Christ into Jerusalem' recalls the Gospel narrative (e.g., Matt 21:1–11) and its liturgical commemoration on Palm Sunday, where children's acclamations are traditionally emphasized.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܦܤܢܐܝܼܬ","severity":"info","text":"The term 'typologically' (ܛܘܦܤܢܐܝܼܬ) indicates that the seal (ܛܘܦܤܢܐ) given in baptism prefigures the Eucharistic mystery, a common typological exegesis in Syriac tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܗܢܬܐ ܕܬܪ̈ܬܝܢ ... ܓܗܢܬܐ ܕܬܠܬܼ","severity":"info","text":"The passage is structured around three 'indications' (ܓܗܢܬܐ): the first on the Trinity, the second on grace and union, and the third on commemorations of saints, forming a tripartite catechetical exposition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡ̈ܕ̄","severity":"info","text":"The abbreviation ܡ̈ܕ̄ stands for ܡܕܪ̈ܫܐ (madrāšē), a genre of liturgical hymns. The herald's call to 'pray with a clear and pure mind' reflects the didactic and exhortatory function of these hymns in Syriac worship.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'upon your faces' (ܥܠ ܐܦܝ̈ܟ̄) is ambiguous: it may be a direct address to the congregation or a textual corruption; the English draft treats it as part of the exhortation to the people.","The reading 'ܗ̄' after 'Pray' in the Madrasha citation is unclear; it may be a rubric or a marginal note, possibly indicating a response or a change in speaker."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܘܢܸܬܼܟܲܫܦ ܕܬܸܗܘܐ\nܠܗܘܿܢ ܡܢܵܬܐ ܒܩܘܼܪܒܿܢܐ ܗܢܐ܇ ܘܲܕܢܸܫܡܠܐ\nܩܘܼܕܵܫܗ܇ ܒܡܲܓܿܢܵܢܘܼܬܼܵܐ ܕܪܘܼܚܐ ܕܩܘܼܕܫܐ܇\nܕܟܕ ܡܲܓܿܢ ܢܓܼܡܘܿܪ ܠܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ ܒܚܝܠܐ\nܐܠܗܝܐ: ܘܲܡܫܲܚܠܦ ܠܗܘܿܢ ܕܒܼܡܲܥܒܿܕܢܘܼܬܐ\nܢܸܗܘܘܿܢ ܦܓܼܪܐ ܘܲܕܡܵܐ܇ ܕܢܸܗܘܘܢ ܠܚܘܼܤܝܐ\nܕܓܼܵܘܐ: ܘܲܠܤܒܪܐ ܪܒܐ ܕܩܝܵܡܬܐ: ܘܠܒܘܼܣ ܡܐ\nܫܡܲܝܵܢܐ ܕܒܚܝ̈ܐ ܕܠܥܠܡ܇ ܠܐܝܠܝܢ ܕܲܥܢ̣ܕܘ܇\nܘܠܐܝܠܝܢ ܕܚܲܝܼܝܼܢ ܒܗܲܝܡܢܘܼܬܐ ܫܲܪܝܼܪܬܐ ܀ ܗܿܝ ܕܡܲܟܼܪܸܙ ܡܫܡܫܢܐ. ܒܫܸܠܝܐ ܘܒܕܚܠܬܼܵܐ܆\nܡܙܲܗܪ ܠܗܘܢ ܕܢܗܘܘܿܢ ܡܛܝܒܝܼܢ ܠܩܘܼܒܵܠ\nܪܘܼܚܵܐ: ܒܬܐܪ̈ܬܐ ܕܟܝ̈ܬܐ ܠܐ ܒܩ̈ܠܐ ܘܲܒܼܤܸ̈ܦܘ̄:\nܗܿܝ ܕܒܼܬܪ ܗܕܐ. ܦܩܝܼܕ ܟܗܢܐ ܕܠܐ ܢܸܤܓܿܘܿܕ܆\nܫܘܼܘܕܥܵܐ ܗܘ̣ ܕܐܸܬ(ܩܲܒ)ܠܬ̤ ܒܥܘܼܬܗ܇\nܘܕܡܵܘܬܐ ܐܸܫܬܿܪܝܸ ܒܲܩܝܵܡܬܐ ܀ ܒܘܼܟܼܪܐ\nܫܩ̇ܠ ܟܗܢܐ ܥܠ ܥܠ ܐܝܼ̈ܕܘܗܝ ܘܡܪܝܼܡ\nܠܥܠ ܟܕ ܐܡ̇ܪ. ܡܪܢ ܝܫܘܥ ܡܫܝܼܚܐ. ܠܚܡܐ ܚܲܝܐ ܘܡܲܚܝܢܐ. ܘܟܕ ܡܲܚܸܬܼ ܠܹܗ̇܆\nܢܫ̇ܩ ܬܠܝܼܬܐܝܼܬ܇ ܡܫܵܘܕܥ ܒܗܕܐ\nܓܠܝܐܝܼܬܼ: ܥܠ ܡܲܚܬܼܐ ܕܠܐ ܫܘܼܢܝ ܕܐܠܗܐ\nܡܠܬܐ ܟܲܤܝܐܝܼܬ܇ ܘܥܠ ܚܕܵܘܝܼܬܹܗ ܕܒܒܼܪ\nܟܝܵܢܢ. ܒܢܘܼܫ̈ܩܬܐ ܕܝܢ ܚܲܒܿܝܼܒ̈ܬܐ܆ ܥܠ ܗ̇ܢܘܢ\nܕܩܲܒܿܠܘܼܗܝ ܕܕܝܼܠܗ ܗܘܸܘ܇ ܕܝܗ̣ܒ ܠܗܘܿܢ\nܫܘܼܠܛܢܐ ܕܒ̈ܢܝܐ ܢܗܘܘܢ ܕܐܠܗܐ ܀ ܗ̇ܝ\nܕܩܝ̇ܨܐ ܘܪܫ̇ܡ ܠܟܼܤܐ ܬܘܼܒ ܘܠܦܓܪܐ. ܦܘܼܪܫܢ ܦܸܠܓܼܐ܆ ܥܠ ܦܘܼܪܫܢ ܢܲܦܫܗ\nܕܡܪܢ ܡ̣ܢ ܦܓܼܪܗ ܡܫܵܘܕܥܐ ܘܒܗ̇ܝ\nܕܲܡܚܲܝܸܕ ܠܗ ܬܘܼܒ ܠܦܸܠܓܼܐ܆ ܕܗܸܦܟܿܬ̤\nܬܘܼܒܼ ܢܲܦܫܐ ܡܚܵܘܝܐ: ܘܕܩܵܡ ܡ̣ܢ ܒܹܝܬܼ\nܡܝ̈ܬܐ ܘܗܘܸܘ ܚܲܕ ܐܟܼܡܵܐ ܕܗܘܸ ܩܲܕܡܝ̤ܬ ܀ ܗ̇ܝ ܕܠܝܬܿ ܪܘܿܫܡܐ ܐܚܪܢܐ ܒܬܪ ܗܵܢܐ܆\nܫܘܼܘܕܥ ܗܘܼ ܕܐܸܫܬܡܠܝܸܘ ܘܐܬܓܡܪܘ\nܐܪ̈ܙܐ ܡ̣ܢ ܟܲܕܘ ܀ ܦܝܼܪܵܡܐ ܕܒܸܪܡ̈ܐ ܕܠܒܲܪ\nܡܲܦܸܩ ܡܫܲܡܫܢܵܐ.","english":"and beseech that this offering may be for him a means of approach in this sacrifice, and that the completion of its sanctification may be through the operation of the Holy Spirit, so that when he has finished consecrating the holy mysteries by divine power, he may change them through the ministry into the body and blood, which are for the remission of inner sins, and for the great hope of the resurrection, and for the heavenly banquet of eternal life, for those who have believed and for those who live in true faith. This the deacon proclaims. In silence and with fear, he warns them that they should be prepared to receive the Spirit, with pure intentions, not with voices and syllables. This after this, the priest is commanded not to prostrate himself; it is a sign that he has been received in his prayer, and that death has been dissolved by the resurrection. The priest takes the offering upon his hands and raises it up, saying, \"My Lord Jesus Christ, living and life-giving bread.\" And when he lowers it, he takes it a third time, making known by this openly the descent without change of the divine Word secretly, and his incarnation in a natural body. By the beloved types, concerning those who received him, that it was his own that he gave them the power of the sons who are of God. This which cuts and signs the cup again and the body, he divides the host, concerning the division of the person of the Lord from his body, making known, and by that which he again unites it to the host, that the return of the soul shows again, and that he rose from among the dead and became one as he was before. This after which there is no other sign, it is made known that the mysteries have been completed and finished from now on. The deacon takes out the veil of the outer coverings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܸܬܼܟܲܫܦ","severity":"info","text":"The opening verb is a petition that the offering serve as a means of approach (ܡܢܵܬܐ) in the sacrifice, linking the liturgical action to the believer's access to God.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ","severity":"info","text":"The phrase 'holy mysteries' (ܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ) refers to the consecrated elements, a standard term in Syriac liturgical texts for the Eucharist.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܚܡܐ ܚܲܝܐ ܘܡܲܚܝܢܐ","severity":"info","text":"The priest's acclamation 'living and life-giving bread' echoes Johannine language (John 6:35, 6:51) and the Syriac tradition of Christ as the bread of life.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܪܫܢ ܦܸܠܓܼܐ","severity":"info","text":"The division of the host (ܦܘܼܪܫܢ ܦܸܠܓܼܐ) and its reunification symbolize the separation of Christ's person from his body at death and the resurrection restoring unity, a typological interpretation common in Syriac Eucharistic commentaries.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗ̇ܝ ܕܠܝܬܿ ܪܘܿܫܡܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'after which there is no other sign' marks the conclusion of the liturgical sequence of signs, indicating that the mysteries are complete and the deacon then removes the veil.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܼܡܲܥܒܿܕܢܘܼܬܐ","severity":"caution","text":"The term ܒܼܡܲܥܒܿܕܢܘܼܬܐ ('ministry' or 'service') is ambiguous: it may refer to the liturgical ministry of the deacon or to the sacramental action itself; the translation opts for 'ministry'.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܼܡܲܥܒܿܕܢܘܼܬܐ could denote either the deacon's liturgical service or the sacramental action; the reading 'ministry' is adopted.","The clause ܕܢܸܗܘܘܢ ܠܚܘܼܤܝܐ ܕܓܼܵܘܐ may refer to 'inner sins' or 'inner remission'; the translation follows the former."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ܕܢܘܕܥ ܠܟܸܢܫܵܐ ܕܠܐܝܢܐ\nܪܹܝܚܵܐ ܒܲܤܝܼܡܵܐ ܐܸܫܬܿܘܝܸ ܀ ܟܪܘܿܙܘܼܬܼܐ\nܬܠܝܬܝܬܐ. ܕܐܝܼܬܹܝܗ̇ ܟܠܢ ܒܕܚܠܬܼܐ. ܡܘܕܥܵܐ ܕܐܸܫܬܡܠܝܸܘ ܐܪ̈ܙܐ܇ ܘܕܙ̇ܕܩ ܠܢ\nܕܒܼܕܚܠܬܐ ܘܒܐܝܼܩܪܐ ܢܩܲܒܠ ܐܢܘܢ. ܘܲܢܗܲܝܡܸܢ ܕܠܲܚܡܵܐ ܐܸܫܬܚܠܦ ܘܗܘܸܐ\nܦܓܼܪܗ ܕܡܫܝܼܚܵܐ. ܘܟܼܤܐ ܐܸܫܬܲܢܝ̤\nܘܐܹܫܬܲܓܼܢܝ̤ ܠܕܡܗ ܕܡܫܝܼܚܐ. ܘܲܢܩܲܒܸܿܠ\nܛܲܝܒܘܼܬܼܗ ܕܗ̇ܘ ܕܒܦܘܼܪܤܐ ܗܢܐ ܐܠܗܝܐ:\nܓܲܡܪܗ ܠܦܘܼܪܩܢܢ ܘܲܠܚܘܼܕܵܬܿܢ: ܒܡܵܘܬܐ\nܘܲܩܝܵܡܬܿܐ ܕܚܲܒܿܝܼܒܗ܇ ܘܝܗܒܼ ܠܢ ܐܪ̈ܙܐ\nܗܵܠܹܝܢ ܠܲܚܕܵܝܘܼܬܐ ܕܥܲܡܗ̇. ܘܠܚܘܼܤܝܐ\nܘܲܠܕܘܼܟܿܝܐ܇ ܘܠܢܘܼܗܪܐ ܕܝܼܕܥܬܐ܇ ܘܠܛܘܒܬܢܘܬܐ\nܕܒܥܠܡܐ ܕܥܬܝܼܕ ܀ ܗ̇ܝ ܕܡܪܝܐ ܚܲܤܐ\nܚܛܗ̈ܐ ܘܤܲܟܼ̈ܠܘܬܐ ܕܥܲܒ̈ܕܝܟ. ܡܵܘܕܥܐ܆\nܕܠܝܬ ܒܪܢܫܐ ܕܠܐ ܚ̇ܛܐ܇ ܘܕܲܤܢܝܼܩ ܥܲܠ\nܚܘܼܤܝܐ ܟܠ ܥܲܒܼܕܐ ܡܲܤܟܿܠܢܐ. ܘܬܘܕܝܼܬܐ\nܕܒܚ̈ܛܗܐ ܩܕܡ ܡܲܤܒܼܵܐ ܕܩܘܼܪܒܿܢܐ:\nܕܟܼܠ ܬܸܓܼܡ̈ܐ ܘܕܘܿܓܡ̈ܐ ܕܟܪ̈ܤܛܝܢܐ\nܡܵܘܕܝܢ ܠܗ̇ ܩܕܡ ܒܲܪܢܵܫܐ. ܚܢܢ ܗܪܟܐ\nܥܵܒܕܝܼܢܢ ܠܗ̇ ܩܕܡ ܐܠܗܐ: ܘܲܡܩܝܼܡܝܼܢܢ\nܩܝܵܡܐ ܕܠܐ ܢܸܚܛܹܐ܆ ܕܟܕ ܕܟܹܝܢܢ ܢܸܬܼܩܪܒ\nܠܦܓܼܪܹܗ ܘܕܡܹܗ ܕܡܫܝܼܚܵܐ ܀ ܗܿܝ ܕܚܲܡܸܫ\nܙܒ̈ܢܝܼܢ ܡܸܬܬܢܝܐ܇ ܚܲܤܐ ܡܵܪܝ. ܗ̄܆ ܐܲܟܼܡܵܐ\nܕܚܲܤܝܼܬܿ ܚܛܗ̈ܐ ܕܚܲܡܫܐ ܦܪ̈ܨܘܦܐ ܀ ܙܲܟܿܝ ܡܵܟܼܤܵܐ ܀ ܘܡܼܵܟܼܤܵܐ ܕܥ̣ܠ ܥܲܡ\nܦܪܝܼܫܐ ܠܗܲܝܟܿܠܐ ܀ ܘܕܲܒܪܐ ܐܵܤܘܿܛܐ ܀ ܘܲܕܚܲܛܝܬܐ ܕܐܲܫܝܼܓܬ̤ ܪ̈ܓܼܠܐ ܀ ܘܲܕܓܲܝܵܤܐ ܀ ܗܟܢܐ ܚܲܤܐ ܠܢ ܚܛ̈ܗܝܢ. ܕܢܸܫܬܿܘܹܐ\nܠܩܘܼܒܵܠ ܛܲܝܒܼܘܬܐ ܗܕܐ ܀ ܟܵܗܢܐ ܕܝܢ\nܡܵܐ ܕܐܡ̇ܪ. ܚܲܤܐ ܡܵܪܝ ܚܛ̈ܗܐ ܘܤܲܟ̈ܠܘ̄:\nܕܥܲܒܕ̈ܝܟ ܘܫ̄: ܡܥܕܪܘܼ ܡܥܕܪ ܐܢܘܢ\nܒܲܨܠܘܿܬܹܗ: ܕܠܗܠܝܢ ܕܡܸܬܼ̈ܒܿܥܝܵܢ ܠܗܘܿܢ\nܢܸܫܬܿܘܘܿܢ ܀","english":"and to know the mystery of the incense, a sweet fragrance is inhaled. The Third Proclamation. That it is all with reverence. It indicates that the mysteries have been completed, and that it is fitting to receive the offering with reverence and honor. And believe that the bread has been changed and become the body of Christ, and the cup has been mixed and transformed into the blood of Christ. And receive the grace of that one who, through this divine opportunity, grants you salvation and renewal through the death and resurrection of your Beloved, and gives you these mysteries for the joy of communion with him, and for mercy, and for purification, and for the light of knowledge, and for the blessings of the world to come. That which the Lord covers the sins and follies of your servants. It indicates that there is no human being who does not sin, and that it is difficult for every foolish servant to obtain mercy. And the confession of sins before the altar of the offering: that all orders and examples of Christians confess before a human being. But here they confess before God, and make a covenant not to sin, so that when they are pure they may approach the body and blood of Christ. That which five times is repeated, \"Cover, Lord.\" Just as you cover the sins of the five persons. Zachai the tax collector. And the tax collector who was over the people, set apart for the temple. And the prodigal son. And the sinful woman who washed the feet. And the thief. Thus cover my sins, so that I may be worthy to receive this grace. The priest then, when he says, \"Cover, Lord, the sins and follies of your servants,\" etc., he helps them with his prayer, so that those who are sought after may be worthy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܘܿܙܘܼܬܼܐ ܬܠܝܬܝܬܐ","severity":"info","text":"The phrase 'Third Proclamation' marks a structural division in the liturgy, likely a rubric for a congregational response or acclamation.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܟܿܝ ܡܵܟܼܣܵܐ","severity":"info","text":"Zachai the tax collector (Luke 19:1–10) is invoked as a model of repentance, paralleling the liturgical confession.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܕܚܲܛܝܬܐ ܕܐܲܫܝܼܓܬ̤ ܪ̈ܓܼܠܐ","severity":"info","text":"The sinful woman who washed the feet (Luke 7:36–50) is cited as a biblical example of penitence.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܕܓܲܝܵܣܐ","severity":"info","text":"The thief (likely the penitent thief in Luke 23:39–43) is listed among exemplary repentant figures.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܡܫܐ ܦܪ̈ܨܘܦܐ","severity":"info","text":"The 'five persons' (Zachai, the tax collector, the prodigal son, the sinful woman, the thief) are a standard Syriac catechetical set illustrating repentance.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܵܗܢܐ ܕܝܢ ܡܵܐ ܕܐܡ̇ܪ","severity":"info","text":"The rubric 'The priest then, when he says' introduces a liturgical instruction, shifting from descriptive to prescriptive mode.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the tax collector who was over the people, set apart for the temple' is unclear; it may refer to a specific biblical or hagiographic figure not explicitly named in the text."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ܨܠܘܿܬܐ ܕܐܫܘܐ ܠܢ ܡܪܢ ܘܐܠܗܢ܆\nܫܐܠ̱ܬܐ ܗ̄ܝܼ ܕܪ̈ܚܡܐ ܘܕܐܝܟ ܕܨ̇ܒܐ ܐܢܬ\nܢܩܘܼܡ ܩܕܡܲܝܟ ܀ ܨܠܘܬܐ ܕܝܢ ܕܐܒܘܢ\nܕܒܫܡܝܐ܆ ܗܪܟܐ ܡ̣ܢ ܐܵܠܨ̈ܬܼܐ ܗ̄ܝܼ\nܕܬܸܬܐ̱ܡܪ: ܩܕܡ ܫܵܘܬܦܘܼܬܐ ܕܲܡܤܲܟܿܠܐ\nܕܟܕ ܫܠ̇ܡܝܼܢܢ ܗܠܝܢ ܕܐܸܬܼܦܩܸܕܢܢ:\nܘܲܫܒܼܩܢ ܠܚ̈ܝܒܝܢ: ܘܕܲܟܿܝܼܢ ܠܬܐܪ̈ܬܢ܆\nܒܢ̈ܝܐ ܡܸܟܹܝܠ ܐܝܼܬܲܝܢ ܠܐܠܗܐ ܀ ܬܘܼܒܼ\nܡܤܲܟܿܠܐ ܘܲܡܥܲܗܕܐ ܒܡܸܬܼܐ̱ܡܪܢܘܼܬܼܗ̇\nܗܪܟܐ܆ ܕܠܐ ܢܸܬܼܩܲܪܒܼ ܐܢܵܫ ܠܡܸܤܲܒܼ ܐܪ̈ܙܐ\nܟܕ ܥܕܟܝܠ ܢܛܝܼܪܐ ܤܲܟܼܠܘܼܬܼ ܐܲܚܘܼܗܝ\nܒܠܸܒܹܿܗ ܘܡܸܬܼܚܲܝܒ ܀ ܨܠܘܬܐ ܕܲܡܨܠܐ\nܟܗܢܐ ܀ ܗܿܝ ܕܐܝܟ ܡܵܪܢ ܀ ܐܵܘ ܕܡܪܝܐ\nܐܠܗܐ ܀ ܘܡܪܝܼܡ ܩܠܗ ܘܠܥܠܡ ܥܵܠܡܝܼܢ:\nܘܠܚܘܿܕܐܝܼܬܼ ܡܦܲܢܐ ܡܫܲܡܫܢܐ ܐܡܝܼܢ:\nܡܚܵܘܹܐ ܕܫܘܬܦܐ ܗܘ̣ܐ ܥܲܡ ܟܗܢܐ:\nܘܟܗܢܐ ܥܲܡܹܗ ܒܟܼܠܗܹܝܢ ܕܐܸܤܬܥܪ̈. ܘܲܕܪܡ ܕܲܪܓܹܗ ܐܵܦ ܗܘܸ ܀ ܗ̇ܝ ܕܫܠܵܡܐ\nܥܡܟܼܘܢ܆ ܠܫܠܡܐ ܕܝܲܗܒ̣ ܡܵܪܢ ܠܬܠܡܝ̈ܕ̈ܐ\nܒܥܸܠܝܼܬܐ ܒܬܪ ܩܝܵܡܬܗ ܡܫܘܕܥ ܀ ܗܿܝ\nܕܩܘܼܕܫܐ ܠܩܕܝܼܫ̈ܐ ܝܐܐ. ܬܪܝܢ ܤܘܼ̈ܟܿܠܐ\nܩܢܹܐ. ܚܲܕ ܡ̇ܢ ܕܠܐܝܠܝܢ ܕܩܕܝܼ̈ܫܐ ܘܲܡܩܲܕܫܝܼܢ\nܒܪܘܼܚܵܐ ܩܕܝܼܫܐ ܝܿܐܐ ܩܘܼܕܫܐ. ܗ̄܆ ܕܐܒܼܐ\nܘܒܼܪܐ ܘܪܘܼܚܐ ܐܲܫ̱ܘܝܘܢ ܠܗܕܐ ܡܵܘܗܒܬܐ\nܕܐܪ̈ܙܐ ܕܢܸܬܩܲܕܫ ܒܗܘܿܢ ܀ ܕܬܪܹܝܢ ܕܹܝܢ܆\nܕܩܘܼܕܵܫܐ ܠܩܕܝܼܫ̈ܐ. ܗ̄: ܕܬܠܝܼܬܝܘܼܬܼܐ\nܝܐܝܐ ܘܦܲܐܝܵܐ ܩܲܕܝܼܫܘܼܬܼܵܐ. ܒܕ ܟܠܡܕܡ\nܕܐܡ̇ܪ ܟܗܢܐ܆ ܥܲܡܵܐ ܡܦܲܫܸܩ ܠܗ̇. ܟܕ\nܡܙܲܕܩ ܠܩܲܕܝܼܫܘܼܬܐ ܠܚܲܕ ܟܝܵܢܐ ܬܠܝܼܬܝ\nܩܢܘܿܡ̈ܐ. ܒܗ̇ܝ ܕܚܲܕ ܐܒܼܐ ܩܕܝܼܫܐ ܘܫ̄:\nܗܿܝ ܕܕܚܝܼܠܬ܆ ܡܫܵܘܕܥܵܐ ܥܠ ܗܘܼ̈ܠܠܐ\nܘܩܘܼܕܵܫ̈ܐ ܕܡܠܐܟ̈ܐ: ܥܠ ܐܦܝ̈ ܡܕܒܪܢܘܬ: ܗ\nܕܒܲܡܫܝܼܚܵܐ ܗܘܸܬ ܠܦܘܪܩܢ ܓܵܘܐ ܀ ܗܿܝ\nܕܟܗܢܐ ܕܩܲܕܸܫ ܕܩܲܕܸܫ. ܗܘܸ ܢܤ̇ܒ\nܩܕܡܝܬܼ.","english":"The prayer of the Lord, our Lord and God, is a petition of mercy and of how He wills to stand before you. The prayer of our Father in heaven, here it is of the necessities that are to be said before the communion of the mysteries, when those things that were commanded have been completed, and He has forgiven the guilty and purified the thoughts. Now, therefore, they are present to God. Again, the mysteries and the reminder, in their being spoken here, that no one should approach to receive the mysteries while still the stain of foolishness is bound in his heart and he is guilty. The prayer that the priest prays. That which is like the Lord, or the Lord God, and raises His voice to the world of worlds, and uniquely the deacon proclaims, showing that he is a partner with the priest, and the priest with him in all that is performed, and he also places his rank. That which is \"Peace be with you,\" to the peace that the Lord gave to the disciples in the upper room after His resurrection, it makes known. That which is \"Holiness to the holy\" is fitting. Two meanings stand. One, that which is for those who are holy and sanctify by the Holy Spirit, holiness is fitting. That is, the Father, Son, and Spirit have bestowed this gift of the mysteries that are sanctified by them. The second, however, is \"Sanctification to the holy.\" That is, the Trinity is fitting and appropriate for sanctity. For everything that the priest says, the people interpret it, while they apply sanctity to one nature of three hypostases, in that there is one holy Father and Son. That which is awesome, making known the praises and sanctifications of the angels, concerning the faces of the hierarchies, which in Christ became for the salvation of the interior. That which is the priest who sanctifies, \"He who sanctifies,\" he receives first.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܨܠܘܿܬܐ ܕܐܫܘܐ ܠܢ ܡܪܢ ܘܐܠܗܢ","severity":"info","text":"The passage opens with a rubric-like heading, 'The prayer of the Lord, our Lord and God,' marking a new liturgical section within the narrative.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܤܲܟܿܠܐ","severity":"info","text":"The Syriac term ܡܤܲܟܿܠܐ (mšakklē) here means 'mysteries' in the sense of the Eucharistic elements, consistent with its use in Syriac liturgical texts.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܠܵܡܐ ܥܡܟܼܘܢ","severity":"info","text":"The phrase 'Peace be with you' echoes the greeting of Christ to the disciples in the upper room after the resurrection, as referenced in John 20:19–21.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܘܼܕܫܐ ܠܩܕܝܼܫ̈ܐ","severity":"info","text":"The phrase 'Holiness to the holy' is a liturgical acclamation rooted in early Syriac anaphoral traditions, possibly derived from the Sanctus or post-Sanctus prayers.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܝܼܬܝܘܼܬܼܐ","severity":"info","text":"The term ܬܠܝܼܬܝܘܼܬܼܐ (tlīṯāyūṯā) means 'Trinity,' a key theological concept in Syriac Christianity, here applied to the sanctification of the mysteries.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܗܢܐ","severity":"info","text":"The role of the priest (ܟܗܢܐ, kāhnā) is emphasized as the primary celebrant, with the deacon as partner, reflecting the hierarchical structure of the Syriac Eucharistic liturgy.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae and uncertain readings (e.g., ܠܢ, ܡܪܢ, ܐܢܬ) that may affect the precise interpretation of the opening rubric.","The phrase 'ܗܿܝ ܕܐܝܟ ܡܵܪܢ' is ambiguous: it could mean 'that which is like the Lord' or refer to a specific prayer formula."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ܡܚܵܘܝܐ ܕܐܦ ܗܘܸ ܤܢܝܼܩ ܗܘܸ\nܠܡܲܤܒܼܵܐ ܕܐܪ̈ܙܐ ܟܡܐ ܘܐܦܢ ܙܲܕܝܼܩ܇ ܘܲܗܘܸܐ\nܡܸܨܥܵܝܐ ܒܬܸܫܡܫܬܿܗܘܢ. ܐܠܐ ܗܿܘ ܕܩܲܕܸܫ\nܐܢܘܢ ܠܥܸܠ ܡ̣ܢ ܟܠ ܗܘ̣: ܚܲܝ ܗܘ̣ ܓܹܝܪ\nܒܟܼܠܙܒܢ܇ ܘܡܲܤܸܩ ܨܠܘܿܬܐ ܚܠܦܝܗܘܢ. ܘܒܡܸܠܬܗ ܘܒܚܝܠܐ ܕܪܘܼܚܐ ܕܫܲܕܪ\nܐܸܬܼܩܲܕܫܘ ܀ ܗ̇ܝ ܕܐܢܵܫ ܡ̣ܢ ܟܗ̈ܢܐ\nܘܪܹ̈ܫܝ ܟܗ̈ܢܐ ܠܐ ܢܤ̇ܒ ܡ̣ܢ ܦܵܬܼܘܼܪܐ:\nܐܠܐ ܒܡܸܨܥܵܝܘܼܬܼ ܐܚܪܢܐ. ܡܫܵܘܕܥܵܐ܆\nܕܝܵܗܘܿܒܐ ܕܚܐܪܘܬܐ ܘܕܦܘܼܪܩܢܐ ܚܲܕ ܗ̄ܘ̣\nܝܼܫܘܿܥ ܡܫܝܼܚܐ ܒܲܩܝܵܡܬܐ ܀ ܗ̇ܝ ܕܟܕ\nܢܦ̇ܩ ܟܵܗܢܐ ܡܤܘܚܐܝܼܬܼ ܡ̣ܢ ܥܲܡܵܐ\nܡܼܬܼܩܲܒܠ ܘܒܚܲܕܘܼܬܐ܆ ܠܡܤܘܚܘܼܬܼܐ\nܕܗܘܸܬ ܠܗ̇ܢܘܢ ܕܚܙܐܘܼܗܝ ܠܡܪܢ\nܒܬܼܪ ܩܝܵܡܬܿܗ܇ ܘܠܚܕܘܼܬܼܵܐ ܕܢܸܩܦܬ̤ ܠܗܘܢ\nܟܕ ܐܸܫܬܲܪܪܘܼܗ̇ ܕܵܡܝܵܐ. ܥܘܢܝܐ: ܟܪܘܿܙܐ\nܗܘ ܕܩܕܡ ܡܲܠܟܐ. ܘܕܡ̇ܐ ܬܘܼܒ ܠܩܵܠܐ\nܕܗ̇ܢܘܢ ܕܐܸܙܕܲܡܲܢܘ ܠܡܫܬܘܬܐ ܗܿܝ ܕܠܲܒܼܪܐ\nܕܗܦܟ ܠܘܬ ܐܒܼܘܼܗܝ ܐܸܬܥܲܒܕܬ̤. ܡܫܲܡܫܢܐ\nܕܐ̇ܚܕ ܠܟܤܐ ܒܐܝܼܕܗ ܕܤܸܡܠܐ܆ ܡܼܛܠ ܕܡ̣ܢ\nܕܲܦܢܵܐ ܕܡܵܪܢ ܕܤܸܡܠܐ ܢܦ̣ܩܘ ܕܡܵܐ ܘܡ̈ܝܐ. ܘܥܠ ܗܕܐ ܚ̇ܠܛܝܼܢܢ ܡ̈ܝܐ ܒܟܼܤܐ܇ ܘܡܲܐܪܙܝܼܢܢ\nܒܠܚܡܵܐ ܐܪܙ ܦܓܼܪܗ܇ ܘܒܚܲܡܪܐ ܐܪܙ\nܢܲܦܫܹܗ. ܠܘ ܐܝܟ ܕܡ̣ܢ ܟܝܵܢܗܘܢ ܡܸܫܟܿܚܝܼܢ\nܠܲܡܩܲܕܫܘ܆ ܐܠܐ ܡ̣ܢ ܚܝܠܐ ܕܛܲܝܒܿܘܼܬܼܐ\nܕܪܘܼܚܐ ܕܩܘܼܕܫܐ. ܗ̇ܘ ܕܒܠܚܡܵܐ ܘܚܲܡܪܐ\nܡܸܬܼܡܲܙܓܼ. ܐܦܠܐ ܓܹܝܪ ܦܪܘܿܩܢ ܐܝܟ ܕܡ̣ܢ\nܟܝܵܢܗ ܕܦܓܼܪܐ ܐܸܫܟܿܚ ܕܲܢܥܲܕܪ܆ ܐܠܐ\nܒܚܲܝܠܐ ܕܠܲܒܼܫܹܗ ܥܲܕܪ ܠܥܠܡܵܐ ܀ ܗܿܝ ܕܠܐ\nܡܸܫܟܿܚ ܕܡܐ ܕܲܢܪܲܒܹܿܘܗܝ ܠܠܚܡܵܐ: ܐܝܟܿܢܐ\nܕܡܪܲܒܹܿܐ ܠܚܡܵܐ ܠܟܸܤܐ܆ ܠܐ ܪܙ ܗܿܝ ܕܕܡܵܐ\nܥܲܡ ܐܲܫܝܼܕܘܼܬܗ ܛܘܼܠܵܩܹܗ. ܒܸܤܪܐ ܕܝܢ\nܡܸܬ̱ܢܛܪ ܘܒܼܢܐ ܤܓܝܐܐ. ܘܬܘܼܒܼ ܕܒܸܤܪܐ\nܐܝܼܬܼܘܗܝ ܥܸܠܬܐ ܕܕܡܐ.","english":"showing that he also was worthy to receive the mysteries, and he is just, and he is a mediator in their ministry. But he who sanctifies them is above all: for he lives perpetually and offers prayer on their behalf. And by his word and by the power of the Spirit whom he sent, they were sanctified. That which is taken from priests and chief priests is not taken from the altar, but through another mediation. It is an indication that the giver of freedom and salvation is one, Jesus Christ in the resurrection. That which, when the priest goes out from the people in a reconciling manner, is received with joy, for the reconciliation that was for those who saw our Lord after his resurrection, and for the joy that seized them when it was confirmed that it was similar. A petition: the herald who is before the king. And again, what is like the voice of those who were invited to that feast which was made for the son who returned to his father. The deacon who holds the cup in his left hand, because from the side of our Lord of the left came out blood and water. And on this account, water is mixed in the cup, and they mystically signify in the bread the mystery of his body, and in the wine the mystery of his person. Not as if from their own nature they are able to sanctify, but from the power of the grace of the Holy Spirit, who is mingled in the bread and wine. For neither is the Savior able to help from the nature of the body, but by the power of his incarnation he helps the world. That which cannot be that which multiplies the bread: as the bread multiplies the cup, it is not the mystery of blood with its shedding that is its destruction. For flesh is nourished and needs much. And again, that in flesh is the cause of blood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܚܵܘܝܐ","severity":"info","text":"The opening term ܡܚܵܘܝܐ (mḥāwyā) means 'showing' or 'demonstration', introducing a theological argument that the priest is worthy to receive the mysteries.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܨܥܵܝܐ","severity":"info","text":"The term ܡܸܨܥܵܝܐ (meṣʿāyā) means 'mediator', here describing the priest's role in the ministry of the mysteries, distinct from Christ who sanctifies.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܤܘܚܘܼܬܼܐ","severity":"info","text":"The term ܡܤܘܚܘܼܬܼܐ (msuḥūṯā) means 'reconciliation', evoking the early Christian practice of reconciling penitents before communion, linked here to the joy of Christ's resurrection.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܕܲܦܢܵܐ ܕܡܵܪܢ ܕܤܸܡܠܐ","severity":"info","text":"The reference to blood and water from the side of the Lord (left side) echoes John 19:34, where the piercing of Christ's side yields blood and water, interpreted as the origin of the eucharistic elements.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܢܝܐ","severity":"info","text":"The term ܥܘܢܝܐ (ʿuṯyā) marks a structural shift to a 'petition' or prayer, introducing a herald-king analogy that parallels the invitation to a feast, likely a liturgical rubric.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܵܡܝܵܐ","severity":"caution","text":"The phrase ܕܵܡܝܵܐ (dāmyā) meaning 'it was similar' is ambiguous: it may refer to the confirmation of the resurrection's reality or to the likeness of the joy experienced by the disciples.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܵܡܝܵܐ' (dāmyā) could mean 'it was similar' or 'it was fitting', leaving the referent of the confirmation unclear.","The identity of 'the son who returned to his father' in the feast analogy is ambiguous; it may allude to the parable of the Prodigal Son (Luke 15) or to Christ's ascension."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ܐܬܪ ܓܹܝܪ ܕܒܸܤܪܐ\nܠܲܝܬܿ܆ ܐܦܠܐ ܕܡܵܐ ܗ̇ܘܐ ܀ ܒܲܪܸܟ ܡܵܪܝ ܕܐܡ̇ܪ\nܡܫܲܡܫܢܐ: ܘܲܡܒܲܪܸܟ ܟܗܢܐ ܡܘܗܒܬܐ\nܕܛܲܝܒܿܘܼܬܹܗ ܘܫ̄. ܥܠ ܫܘܼܡܠܝܐ ܕܐܪ̈ܙܐ\nܘܥܠ ܪܒܘܼܬܗܘܿܢ ܡܫܵܘܕܥܐ: ܘܥܠ ܫܸܐܠ̱ܬܐ\nܕܬܸܫܬܡܠܸܐ ܗܕܐ ܛܲܝܒܿܘܬܐ ܥܲܡ ܟܠ ܕܲܟܢܝܼܫܝܼܢ. ܘܡ̣ܛܠ ܗܕܐ ܥ̇ܢܐ ܥܲܡܵܐ ܠܥܠܡ ܥܠܡܝܢ ܐܵܡܹܝܢ ܀ ܟܵܤܐ ܕܢܦ̇ܩ ܩܕܡ ܦܓܼܪܐ. ܠܘ ܐܝܟ ܡ̇ܢ\nܕܩܲܫܝܼܫ܆ ܐܠܸܐ ܡܛܠ ܕܕܡܵܐ ܕܲܡܩܕܩ ܢܦ̇ܩ\nܡ̣ܢ ܓܘܼܫܡܵܐ ܘܡܸܬܼܚܙܐ܇ ܐܵܦܹܢ ܪܲܚܝܼܩ ܦܓܪܐ. ܕܘܼܡܝܐ ܕܕܡܐ ܕܕܒ̱ܚܬܐ ܕܪܵܕܐ ܕܡܵܗ̇ ܩܕܼܵܡ\nܕܬܸܬܐ̱ܟܼܠ ܀ ܬܸܫܒܘܚܬܐ ܕܗܵܫܐ܆ ܡܵܪܢ\nܝܼܫܘܿܥ: ܐܵܘ ܚܲܝܸܠ ܡܪܢ. ܕܵܡܝܐ ܠܬܸܫܒܿܘܿܚܬܐ\nܕܫܠܝܚ̈ܐ ܟܕ ܠܛܘܼܪܐ ܕܙܝ̈ܬܐ ܤܠܩܘ ܒܵܬܼܪ\nܡܲܤܒܼܵܐ ܕܐܪ̈ܙܐ. ܘܐܦ ܠܬܸܫܒܘ̄ ܕܲܡܫܲܒܿܚܝܼܢ\nܒܢܝ̈ܢܫܐ ܒܥܠܡܐ ܕܲܥܼܬܼܝܼܕ. ܘܠܬܸܫܒܘܿܚܬܿܐ\nܕܡ̈ܠܐܟܐ ܕܚܕܝܼܪܝܼܢ ܗܘ̣ܘ ܠܡܪܢ ܒܲܩܝܵܡܬܐ. ܘܐܝܼܬܹܝܗ̇ ܬܘܼܒܼ ܒܥܘܼܬܐ ܥܠ ܩܘܼܝܵܡܐ\n܀ ܀ ܀ ܝܒ ܀ ܀ ܀ ܕܥܹܕܬܿܐ ܘܝܲܠܕܝ̈ܗܿ܇ ܘܕܢܸܫܟܿܚܘܢ ܛܝܒܘܿܬܐ\nܘܪ̈ܚܡܐ: ܘܕܒܟܼܠܡܕܡ ܕܥܵܒ̇ܕܝܼܢ ܢܲܨܠܚܘܢ܆\nܒܫܘܬܿܦܘܼܬܐ ܕܒܐܪ̈ܙܐ ܗܠܝܢ ܩܕܝܼܫܐ. ܒܗܢ ܥܠܡܵܐ ܘܒܗܿܘ ܕܥܬܝܼܕ ܀ ܗܿܝ\nܕܟܠܢ ܗܵܟܹܝܠ ܕܐܡ̇ܪ ܡܫܲܡܫܢܐ܆ ܡܚܲܦܛ\nܢܝܼܬܼܵܐ ܗܝܼ ܠܥܡܐ ܘܠܟܠܗܘܢ ܐܝܠܝܢ ܕܐܫܬܘܬ ܦܘ\nܕܢܩܲܒܿܠܘܢ ܛܲܝܒܿܘܼܬܐ ܕܝܗܘܿܒܐ ܕܐܪ̈ܙܐ\nܥܠ ܕܐܲܫܘܝܼ ܐܢܘܢ ܠܡܵܘܗܒܼܬܐ ܗܕܐ. ܫܠ̇ܡ ܠܗ ܕܝܢ ܥܲܡܵܐ ܠܲܡܫܲܡܫܢܐ܆ ܒܗܿܝ\nܕܫܘܼܒܚܐ ܠܗ ܥܠ ܡܵܘܗܒܼܬܗ ܕܠܐ\nܡܸܬܼܡܲܠܠܐ ܀ ܨܠܘܿܬܐ ܕܝܿܠܐ ܡܪܝ ܒܟܼܠ. ܝܵܘ̈ܡܝܼܢ: ܘܲܚܒܼܪܬܗܿ܆ ܥܠ ܬܪ̈ܬܝܢ\nܒܘܼܪ̈ܟܿܬܐ ܕܒܲܪܟ ܡܪܢ ܠܬܲܠܡܝܼ̈ܕܘܗܝ\nܡܫܘ̈ܕܥܢ. ܚܕܐ ܕܩܕܡ ܚܲܫܹܗ ܘܐܚܪܬܐ\nܕܤܘܼܠܩܗ.","english":"There is no place for flesh, nor for what was. The deacon says, \"Bless, my Lord,\" and the priest blesses the gift of his grace, and over the completion of the mysteries and over their greatness he makes known, and over the petition that this grace be fulfilled with all the pure. And because of this, the people respond forever and ever, Amen. The cup which goes out before the body—not as some priests do, but because the blood which sanctifies goes out from the body and is visible, so the cup is separated from the body. It is a likeness of the blood of the sacrifice of the Lamb which is offered before it is consumed. The doxology now: \"My Lord Jesus,\" or \"the power of my Lord,\" is similar to the doxology of the apostles when they went up to the Mount of Olives after the bearer of the mysteries, and also to the doxology of those who praise in the churches in the world to come, and to the doxology of the angels who surrounded my Lord at the resurrection. And it is also a prayer for the stability of the Church and her children, and that they may find grace and mercy, and that in everything they do they may succeed, through participation in these holy mysteries, in this world and in the one to come. That which the deacon says, then, is an exhortation to the people and to all those who have partaken, that they may receive the grace of the gift of the mysteries, so that they may be worthy of this gift. The people respond to the deacon with that which gives him glory for his ineffable gift. A prayer of the Lord of all every day, and its companion, over the two blessings with which the Lord blessed his disciples, made known: one before his passion and the other after his ascension.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܵܣܐ ܕܢܦ̇ܩ ܩܕܡ ܦܓܼܪܐ","severity":"info","text":"The cup is presented before the body, a liturgical order that Timothy II explains as a typological reference to the blood of the sacrifice of the Lamb, not as a mere ritual preference.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܝܒܿܘܼܬܐ","severity":"info","text":"The Syriac term ṭaybūṯā (grace) is used here for the eucharistic gifts, echoing its theological sense of divine favor and sanctifying power, not merely a human quality.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܵܐ ܕܕܒ̱ܚܬܐ ܕܪܵܕܐ","severity":"info","text":"The phrase 'blood of the sacrifice of the Lamb' alludes to Christ as the Lamb of God, a typology rooted in Exodus 12 and developed in John 1:29 and Revelation 5:6.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܛܘܼܪܐ ܕܙܝ̈ܬܐ","severity":"info","text":"The Mount of Olives is the site of the apostles' doxology after the bearer of the mysteries, a reference to the tradition of the apostles' post-resurrection gathering, as in Acts 1:12.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܸܫܒܘܚܬܐ ܕܗܵܫܐ","severity":"info","text":"The doxology 'now' is presented as a liturgical unit parallel to the apostles' doxology and the angels' doxology at the resurrection, forming a threefold structural comparison.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܨܠܘܿܬܐ ܕܝܿܠܐ ܡܪܝ ܒܟܼܠ","severity":"info","text":"The prayer of the Lord of all every day, with its companion over two blessings, reflects a liturgical practice of daily prayer tied to Christ's blessings before the passion and after the ascension.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the cup which goes out before the body' may refer to a specific liturgical action or a symbolic order; the text does not clarify whether this is a local custom or a universal norm.","The identity of 'the bearer of the mysteries' (ܡܲܤܒܼܵܐ ܕܐܪ̈ܙܐ) is ambiguous: it could be Christ, a deacon, or a symbolic figure; the reading here assumes Christ based on the context of the apostles' doxology."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܘܐܦ ܩܘܼܒܵܠ ܛܲܝܒܿܘܼܬܐ ܐܸܢܹܝܢ:\nܘܫܸܐܠܬܐ ܕܡ̣ܢ ܐܠܗܐ: ܕܠܚܘܼܤܝܐ ܘܠܵܘ\nܠܚܘܝܵܒܐ ܢܗܘܐ ܡܲܤܒܼܵܐ ܕܐܪ̈ܙܐ ܗܠܝܢ\n܀ ܀ ܀ ܝܓ ܀ ܀ ܀ ܘܕܒܛܝܒܿܘܼܬܐ ܢܸܬܼܚܲܫܚ ܥܲܡܢ ܝܵܗܘܿܒܗܘܿܢ܇\nܘܲܕܠܵܘ ܐܝܟ ܥܒ̈ܕܝܢ ܢܡܲܫܚ ܠܲܚܢܵܢܗ\nܕܠܘܬܢ ܀ ܫܠܵܡܐ ܕܝܵܗܒܿܝܼܢ ܗܵܫܐ ܟܗ̈ܢܐ\nܘܲܡܫܲܡ̈ܫܢܐ܆ ܥܠ ܚܕܘܼܬܐ ܕܗܵܘܝܐ ܠܲܢ\nܥܲܡ ܡܫܝܼܚܵܐ ܒܥܠܡܐ ܕܲܥܬܝܼܕ ܡܫܵܘܕܥ. ܘܐܵܦ ܕܛܘܼܒܼܵܐ ܝܗ̇ܒܝܢ ܠܚ̈ܕܕܐ܇ ܕܐܸܫܬܵܘܝܸܘ\nܠܡܵܘܗܒܼܬܐ ܗܕܐ ܪܒܬܐ ܀ ܐܒܘܢ ܕܒܲܫܡܝܐ. ܕܗܪܟܐ ܬܘܼܒܼ ܡܸܬܐܡܪܐ܆ ܠܚܘܼܬܵܡܵܐ\nܕܫܹ̈ܐܠܬܢ ܘܨ̈ܠܘܬܢ ܕܒܼܗ̇. ܘܲܕܚܵܒܼܘܿܫܬܐ\nܗܝ̣ ܠܥܠܡܹܝܢ ܡܸܬܼܒܲܥ̈ܝܢܝܬܐ ܀ ܚܘܼܬܵܡܵܐ\nܕܐܝܼܬܼܘܗܝ ܒܘܼܪܟܿܬܐ ܕܥܠ ܬܪܥ ܩܲܢ̈ܟܐ܆\nܠܪܘܼܚܵܐ ܕܲܢܚܸܬ ܥܠ ܫܠܝܼܚ̈ܐ ܒܥܸܠܝܼܬܼܐ\nܒܝܵܘܡܵܐ ܪܒܐ ܕܦܢܛܩ̈ܘܤܛܐ ܕܵܡܝܵܐ܇ ܕܡܸܢܹܗ\nܐܸܬܓܡܪܘ ܘܐܸܬܼܦܪܸܫܘ ܠܟܠ ܟܲܪ ܕܐܫܬܕܪܘ ܀ ܘܐܢܵܫ̈ܝܼܢ ܐܡ̇ܪܝܼܢ܆ ܠܒܘܼܪܟܿܬܐ ܕܒܲܪܟ ܡܵܪܢ\nܠܫܠܚ̈ܝܐ ܒܥܸܕܢ ܤܘܼܠܵܩܹܐ. ܘܐܪܝܼܡ ܠܡ ܐܝܼ̈ܕܵܘ̄\nܘܒܲܪܟ ܐܢܘܢ ܕܵܡܝܐ. ܡܛܠ ܕܠܐ ܙ̇ܕܩ ܩܘܼܕܫܐ\nܕܢܬ̱ ܢܛܪ ܠܝܵܘܡܵܐ ܐܚܪܢܐ ܥܸܠܬܐ ܕܝܢ ܕܠܐ\nܡܸܬܢܛܪ ܩܘܼܕܫܐ ܠܝܘ̈ܡܬܐ ܐܝܟ ܕܐܚܪ̈ܢܐ\nܥܵܒܼܕܝܼܢ ܐܝܼܬܹܝܗ̇܆ ܗܿܝ ܕܟܡܐ ܕܩܘܼܪܒܢܐ\nܥܠ ܡܲܕܒܿܚܐ ܤܝܼܡ ܢܸܗܘܐ ܩܐ̇ܡ ܥܠ\nܪ̈ܓܼܠܘܗܝ ܡܩܲܪܒܼܵܢܐ ܒܬܸܫܡܫܬܐ ܦܩ̣ܕܘ\nܐܒܗ̈ܬܐ. ܘܟܕ ܝܼܕܲܥܘ ܕܠܐ ܡܲܨܝܐ ܕܟܗܢܐ\nܐܡܝܼܢܐܝܼܬܼ ܠܠܝ ܐܝܼܡܡ ܢܗܘܐ ܩ̇ܐܡ\nܒܬܸܫܡܫܬܐ. ܬܘܼܒܼ ܦܩ̣ܕܘ. ܕܠܐ ܢܵܘܬܿܪܘܢ\nܟܗ̈ܢܐ ܡܢܗ ܡܕܡ܇ ܘܠܐ ܢܛܪܘܼܢܗ ܒܥܹܕܬܵܐ\nܬܘܼܒܼ ܐܚܪܢܐܝܬܼ ܐܡ̇ܪܝܼܢܢ. ܬܪܝܢ ܓܹܝܪ\nܛܘܼܦܤܐ ܘܐܪ̈ܙܐ ܕܦܓܪܗ ܕܡܵܪܢ: ܐܲܝܟ\nܕܒܝܘܼܩܢܐ ܨ̇ܝܪܝܢ ܗܘ̣ܘ ܒܢܵܡܘܿܤܐ ܕܡܘܼܫܐ\nܘܲܡܝܲܩܢܝܼܢ. ܚܕ ܡ̇ܢ ܓܹܝܪ.","english":"And also the reception of grace is necessary. And the petition from God: for mercy and not for condemnation, it is the cause of the mysteries of these. And by grace it is fitting with their giver, and not as servants do they anoint their own need with him. The peace that the priests and deacons now give, concerning the joy that will be for us with Christ in the world to come, they make known. And also they give blessing to one another, that they may be worthy of this great gift. Our Father who is in heaven, which is again said here, for the conclusion of the petitions and prayers in it. And that it is a conclusion for the worlds that are to be sought after. The conclusion which is the blessing over the door of the sanctuary, like the Spirit that descended upon the apostles in the upper room on the great day of Pentecost, from which they were completed and separated each to the place to which they were sent. And the fathers said, concerning the blessing with which the Lord blessed the apostles at the time of his ascension, and he lifted up his hands and blessed them in a similar manner. Because it is not right that the Eucharist be kept for another day, the reason being that the Eucharist is not kept for days as others do, it is that which, as soon as the offering is placed on the altar, the celebrant stands on his feet, ministering in the service as the fathers commanded. And when they knew that a priest could not stand continuously day and night in the service, they further commanded that priests should not leave anything from it, nor keep it in the church again otherwise. For they said two types and mysteries of the body of the Lord: as in the image they were depicted in the law of Moses and they are made like. One, indeed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܘܼܒܵܠ ܛܲܝܒܿܘܼܬܐ","severity":"info","text":"The phrase 'reception of grace' likely refers to the liturgical act of receiving the Eucharist, emphasizing grace as a gift rather than a human achievement.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܕܫܐ","severity":"info","text":"The term 'qūdšā' (Eucharist) is used here in a technical sense, denoting the consecrated elements, distinct from general holiness.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܦܢܛܩ̈ܘܤܛܐ","severity":"info","text":"The reference to Pentecost (ܦܢܛܩ̈ܘܤܛܐ) and the descent of the Spirit on the apostles in the upper room echoes Acts 2, linking the Eucharistic blessing to apostolic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܘܼܬܵܡܵܐ","severity":"info","text":"The passage marks a structural conclusion (ḥūtāmā) of the liturgical prayers, with the blessing over the sanctuary door serving as a final doxology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ܦܩ̣ܕܘ ܐܒܗ̈ܬܐ","severity":"info","text":"The 'fathers' (abbāhātā) are cited as authorities for liturgical practice, indicating a patristic reception of Eucharistic discipline, possibly from early Syriac canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܪܝܢ ܓܹܝܪ ܛܘܼܦܤܐ ܘܐܪ̈ܙܐ","severity":"caution","text":"The phrase 'two types and mysteries' is ambiguous; it may refer to two Eucharistic species or two liturgical forms, but the text breaks off, leaving the sense incomplete.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'two types and mysteries' (ܬܪܝܢ ܓܹܝܪ ܛܘܼܦܤܐ ܘܐܪ̈ܙܐ) is ambiguous: it could denote the two species (bread and wine) or two liturgical patterns; the text is fragmentary.","The identity of 'the fathers' (ܐܒܗ̈ܬܐ) is unspecified; they may be early Syriac church fathers or conciliar authorities."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ܐܸܡܪܐ ܗܿܘ ܕܲܒܼܦܸܨܚܐ\nܡܸܬ̱ܢܟܸܣ ܗܘ̣ܐ. ܐܚܪܢܐ ܕܝܢ܆ ܡܲܢܢܐ ܗܿܘ\nܕܡ̣ܢ ܫܡܝܐ ܢܚ̇ܬܼ ܗܘ̣ܐ܇ ܘܲܬܼܪܝܗܘܿܢ ܒܚܲܕ:\nܘܒܗ ܟܕ ܒܗ ܒܝܵܘܡܐ܇ ܦܩܝܼܕ ܗܘ̣ܐ ܡ̣ܢ\nܐܠܗܐ ܕܢܸܬܼܐܟܼܠܘܢ܇ ܘܠܐ ܬܵܘܬܿܪܘܢ ܡܢܹܗ\nܠܨܦܪܐ ܐܡ̇ܪ ܐܠܗܐ. ܘܐܢ ܡܸܕܡ ܡܸܢܗܘܢ\nܦܐ̇ܫ ܗܘ̣ܐ܆ ܐܝܟ ܠܐ ܚܵܫܚܐ ܤܲܓܿܝܸ ܘܠܐ\nܡܵܘܬܿܪܢܐ. ܗܿܘ ܡ̇ܢ ܓܹܝܪ܆ ܠܝܲܩܕܿܢܐ ܕܢܘܼܪܐ. ܫܪܟܿܢܐ ܓܹܝܪ ܡ̣ܢ ܐܸܡܪܐ ܕܦܸܨܚܵܐ. ܗ̇ܘ\nܕܝܢ ܠܤܪܝܼܩܘܬܐ. ܘܲܠܡܹܐܟܘܼܠܬܐ ܕܬܼܘ̈ܠܥܹܐ\nܫܪܟ ܗܘ̣ܐ܇ ܫܲܪܟܿܢܐ ܓܹܝܪ ܕܡܲܢܢܐ. ܘܐܢ ܛܘܼܦܤܐ ܕܦܓܼܪܗ ܕܡܵܪܢ܆ ܗܵܟܼܢܐ\nܦܩܝܼܕ ܗܘ̣ܐ: ܕܒܗ ܒܝܵܘܡܵܐ ܢܸܬܐ̱ܟܸܠ:\nܘܡܸܕܡ ܡܸܢܹܗ ܠܨܲܦܪܐ ܠܐ ܢܸܫܪܟ: ܟܡܵܐ\nܝܲܬܼܝܼܪܐܝܼܬܼ ܗܘܸ ܦܓܼܪܗ ܕܡܪܢ ܘܕܡܐ\nܕܩܢܘܿܡܹܗ: ܠܐ ܙ̇ܕܩ ܕܲܢܦܘܼܫ ܡܢܗ\nܫܲܪܟܢܐ ܠܝܵܘܡܵܐ ܐܚܪܢܐ. ܐܠܐ ܒܹܗ\nܒܝܵܘܡܐ ܕܢܸܬܕܒܚ ܢܸܬܛܟܿܣ܇ ܘܠܘ ܐܝܟ\nܕܐܢܫ̈ܝܼܢ ܡܪ̈ܚܐ ܢ̇ܛܪܝܢ ܀ ܚܕ ܕܝܢ ܡ̣ܢ\nܡܦܫ̈ܩܢܐ ܦܲܚܸܡ ܠܗܿܘ ܕܡܸܫܬܘܬܦ\nܒܐܪ̈ܙܐ ܩܕܝܼܫ̈ܐ: ܘܠܐ ܡܩܵܘܹܐ ܠܲܡܩܲܒܿܠܘܼ\nܒܘܼܪܟܬܐ ܐܚܪܝܬܐ ܕܚܘܼܬܵܡܵܐ܆ ܠܗܿܘ\nܕܚ̇ܛܦ ܦܐܪܐ ܡ̣ܢ ܐܝܼܠܵܥܐ ܟܕ ܠܐ ܩܲܒܸܿܠ\nܒܫܵܠܐ ܥܕ ܟܝܠ. ܘܟܕ ܐ̇ܟܠ ܠܗ܆ ܠܐ\nܡܸܬܼܗ̱ܢܐ ܘܡܸܬܿܬܿܘܹܐ ܥܠ ܕܩܲܛܦܹܗ. ܕܵܡܝܐ\nܕܠܘ ܗܟܢܐ ܗ̇ܘ ܕܩܛܦ ܦܹܐܪܐ ܕܒܲܫܝܼܠ܆\nܤܲܓܿܝܸ ܡܸܬܗ̱ܢܹܐ ܒܡܹܐܟܼܠܹܗ ܀ ܀ ܀ ܀ ܀\n܀ ܀ ܀ ܀ ܀ ܀ ܀ ܟܬܼܒܼܢ ܗܵܟܹܝܠ ܠܦܘܼܬܼ ܚܝܠܐ ܘܤܲܓܿܝܸ\nܦܤܝܼܩܐܝܬܼ ܦܘܼܫܩ ܬܫܡܫܬܐ ܕܐܪ̈ܙܐ\nܠܥܘܼܗܕܢܐ ܕܐܝܠܝܢ ܕܲܩܪܵܘ ܒܦܘܼܫܵܩ\nܬܫܡ̈ܫܬܐ. ܐܢ ܕܝܢ ܐܢܫ ܡ̣ܢ ܬܡ̇ܢ ܠܐ\nܩܲܒܸܿܠ ܝܼܕܲܥܬܐ ܡܫܲܡܠܝܬܿܐ: ܘܫ̇ܦܪܐ ܠܗ\nܠܡܸܩܪܐ: ܤܓܝܼܐܝܼܢ ܐܢܘܢ ܟܬ̈ܒܐ ܕܐܝܟ ܗܵܠܹܝܢ:\nܢܹܐܬܪ ܟܕ ܢܸܩܪܐ.","english":"The lamb of the Passover was sacrificed. Another, however, was the lamb that came down from heaven, and its two horns were one. And in it, on that very day, it was commanded by God that it be eaten, and that nothing of it be left over for the morning, said God. And if anything of it remained, as if it were not sufficient, much and not a remnant. That, then, was for the fire of the altar. For the remnants of the Passover lamb, that was for destruction, and for the food of worms it remained. For the remnants of the lamb. And if the type of the body of the Lord, thus it was commanded: that on that day it be eaten, and that nothing of it be left for the morning. How much more so is the body of the Lord and the blood of His person: it is not fitting that any remnant of it remain for another day. But on the day on which it is offered, it should be arranged, and not as the negligent and careless do. One, then, of the interpreters explains to him who participates in the holy mysteries and does not wait to receive the final blessing of the conclusion, to him who plucks fruit from the tree without receiving permission at the proper time. And when he eats it, he is not thankful and does not confess concerning the one who plucked it. It is similar to one who, not thus, plucks the fruit of a ripe fig; he is very thankful for its eating. Therefore, I have written according to my ability and very concisely, and I have interpreted the service of the mysteries for the remembrance of those who read in the interpretation of the services. If, then, someone from there does not receive complete knowledge, and it pleases him to read, there are many books like these; let him read and be enriched.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܡܪܐ ܕܲܒܼܦܸܨܚܐ","severity":"info","text":"The phrase 'lamb of the Passover' refers to the paschal lamb of the Old Testament, here contrasted with the eucharistic lamb (Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܚܪܢܐ ܕܝܢ܆ ܡܲܢܢܐ ܗܿܘ ܕܡ̣ܢ ܫܡܝܐ","severity":"info","text":"The 'other lamb that came down from heaven' alludes to Christ as the Lamb of God (John 1:29, 36) and possibly to the eucharistic sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܩܝܼܕ ܗܘ̣ܐ ܡ̣ܢ ܐܠܗܐ ܕܢܸܬܼܐܟܼܠܘܢ","severity":"info","text":"The command to consume the lamb entirely on the day of sacrifice reflects early Christian and Jewish practice regarding the paschal meal, ensuring no leftovers.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܐܢ ܛܘܼܦܤܐ ܕܦܓܼܪܗ ܕܡܵܪܢ","severity":"info","text":"The comparison of the Passover lamb to the 'type of the body of the Lord' draws a typological parallel between the Old Testament sacrifice and the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܕ ܕܝܢ ܡ̣ܢ ܡܦܫ̈ܩܢܐ ܦܲܚܸܡ","severity":"info","text":"The reference to 'one of the interpreters' indicates that Timothy II is drawing on earlier exegetical tradition, likely from Syriac fathers, to explain eucharistic discipline.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܬܼܒܼܢ ܗܵܟܹܝܠ ܠܦܘܼܬܼ ܚܝܠܐ ܘܤܲܓܿܝܸ ܦܤܝܼܩܐܝܬܼ","severity":"info","text":"The concluding statement signals the end of the treatise, summarizing the author's purpose: to provide a concise interpretation of the eucharistic service for readers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings, e.g., 'ܡܲܢܢܐ' (lamb) could be a variant spelling; the phrase 'ܘܲܬܼܪܝܗܘܿܢ ܒܚܲܕ' (its two horns were one) is obscure, possibly a symbolic reference to the unity of the Old and New Testaments or to Christ's dual nature."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ܐܢ ܕܝܢ ܠܚܲܤܝܼܪܘܼܬܼܐ\nܕܒܗܢܐ ܟܘܼܢܵܫܐ ܢܒܲܚܸܢ܆ ܙ̇ܕܩ ܠܗ\nܠܡܸܕܲܥ܆ ܕܠܐ ܒܛܝܼܠܐ ܗܘ̣ܬ ܠܢ ܥܠ ܗܕܐ܆\nܐܸܠܐ ܒܗܿܝ ܕܠܥܸ̈ܠܠܬܼ ܐܪ̈ܙܐ ܨܒ̣ܝܢ ܠܡܸܟܼܬܿܒܼ\nܠܦܘܼܬܼ ܡܸܬܼܡܲܨܝܵܢܘܼܬܼܵܐ܆ ܡܸܩܦ ܢܸܩܦܬ̤\nܕܲܒܼܟܲܪ̈ܝܬܐ ܢܸܟܼܬܿܘܿܒ ܗܠܝܢ ܕܐܸܬܐ̱ ܡܲܪܹ̈ܝܢ. ܘܒܢܝܼܫܵܐ ܬܪܝܵܢܐ܆ ܠܘ ܩܕܡܝܐ ܐܸܬܼܟܿܬܸܒܼ\nܠܐ ܢܸܥܕܘܿܠ ܀ ܦܤܘܿܩܐ ܕܫܬܬܥܤܪ ܀ ܡܛܠ ܪ̈ܘܿܫܡܐ. ܙ̇ܕܩ ܓܹܝܪ ܠܡܸܕܲܥ܆\nܕܪ̈ܘܿܫܡܐ ܕܡܸܫܬܡܠܐ ܒܗܘܿܢ ܐܪܙ\nܦܓܼܪܐ ܘܲܕܡܵܐ. ܬܠܬܐ ܐܢܘܢ. ܗܟܼܢܐ\nܘܫܘܼܡܠܝ ܟܠ ܐܪ̈ܙܐ. ܡܛܠ ܕܒܲܫܡܐ\nܕܬܠܝܼܬܝܘܼܬܐ ܡܸܫܬܡܠܹܝܢ. ܘܐܦܢ\nܬܸܫܥܵܐ ܡܬܐ̱ܡܪܝܼܢ ܐܦ ܗܢ̇ܘܢ ܕܥܠ\nܐܪ̈ܙܐ ܘܲܥܡܕܐ܆ ܒܗ̇ܝ ܕܒܗܠܝܢ ܕܥܠ\nܐܪ̈ܙܐ܆ ܬܠܬܐ ܠܥܡܵܐ ܬܘܼܒܼ ܡܸܬܼܝܲܗܒܿܝܼܢ܆\nܘܬܠܬܐ ܠܟܗܢܐ ܀ ܗܟܼܢܐ ܕܝܢ ܘܐܵܦ\nܒܲܥܡܵܕܐ܆ ܬܠܬܐ ܥܠ ܥܵܡ̈ܘܕܐ: ܘܬܠܬܼܐ\nܥܠ ܡܸܫܚܵܐ܇ ܘܬܠܬܼܐ ܥܠ ܘܲܙܢܵܐ ܀ ܦܘܪܫܢܗܘܿܢ ܡ̇ܢ ܕܗ̇ܢܘܢ ܘܕܗܠܝܢ\nܗܵܟܼܢ ܀ ܪܘܿܫܡܐ ܕܐܪ̈ܙܐ ܡ̇ܢ ܩܲܕܡܵܝܐ܆\nܕܛܲܝܒܿܘܼܬܹܗ ܩܲܕܝܡܝܐ. ܘܗ̇ܘ ܕܥܠ ܐܦܝ̈\nܟܠܗܘܢ. ܘܗ̇ܘ ܐܚܪܝܐ܆ ܕܟܕ ܡܲܤܩܝܼܢܢ. ܐܦܢ ܐܝܼܬ ܦܘܼܫܵܟܼܐ ܥܠܘܗܝ ܕܪܘܿܫܡܵܐ\nܗܢܐ ܡ̣ܢ ܐܢܵܫܝܼܢ. ܕܠܐ ܙ̇ܕܩ ܠܡ ܐܡ̇ܪܝܢ:\nܕܒܬܪ ܡܲܚܬܼܐ ܕܪܘܿܚܐ ܠܡܸܪܫܡ܆\nܒܕ ܡ̣ܢ ܟܲܕܘܼ ܩܲܒܸܿܠܬ ܐܪ̈ܙܐ ܫܘܼܡܠܝܵܐ\nܒܡܲܚܬܼܐ ܕܪܘܚܵܐ. ܒܪܡ ܐܝܟ ܢܵܡܘܿܤܵܐ\nܕܪܕܵܐ: ܘܦܘܼܩܕܵܢܐ ܕܝܼܗܝܼܒܼ ܡܸܬܼܚܲܫܚܝܼܢܢ\nܒܹܗ. ܘܗܠܝܢ ܐܝܟ ܪܹܥܝܵܢܐ ܐܢܘܢ ܕܡܵܪܝ\nܐܒܼܪܗܡ ܘܡܵܪܝ ܥܲܡܢܘܼܐܝܠ ܩܬܼܘ̈ܠܝܼܩܐ\nܦܛܪܝܼܪ̈ܟܐ ܀ ܐܝܟ ܪܥܝܵܢܐ ܕܝܢ ܕܝܼܫܘܿܥ\nܝܗܒ̣ ܘܲܨܠܝܼܒܼܐ ܙܟ݂ܐ ܘܝܫܘܿܥܒܿܪܢܘܢ\nܩܬܘ̈ܠܝܩܐ ܦܛܪܝܪ̈ܟܐ ܀ ܪܘܿܫܡܐ ܩܲܕܡܝܼܐ܆\nܗܿܘ ܕܲܒܥܲܠ ܐܦܝ̈ ܐܝܼܬܼܘܗܝ. ܘܲܬܼܪܝܢܐ\nܕܟܕ ܡܲܤܩܝܼܢܢ.","english":"But concerning the deficiency, that in this contest and sacrifice, it is necessary to know that it was not in vain that this was done, but by that of the causes of the mysteries, it is fitting to write according to the measure of possibility, from the beginning of the writing of these things that came from the Lord. And the second, not the first, was written, not from the beginning. Chapter sixteen. Concerning the signs. For it is necessary to know that the signs that are completed in this mystery of the body and blood are three. Thus, and the completion of all mysteries, because in the name of the Trinity they are completed. And also the nine that are said, even those concerning the mysteries and baptism, in that in these concerning the mysteries, three are given again to the people, and three to the priest. Thus also in baptism, three over the candidates, and three over the oil, and three over the myron. Their distinction is what these and those are, thus. The first sign of the mysteries, that of his first grace, and that over all the faces, and the last, when they elevate. Also there is a question concerning this sign, from what they say, that it is not necessary to say that after the descent of the Spirit to sign, because from when you have received the mysteries, the completion is in the descent of the Spirit. However, according to the canon of the rite, and the command that is given, it is utilized in it. And these are according to the opinion of Mar Abraham and Mar Samuel, Catholic Patriarchs. According to the opinion, however, of Yeshu' yahb and the victorious cross and Yeshu' bar Nun, Catholic Patriarchs. The first sign, that which is over the faces, it is. And the second, when they elevate.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܤܘܿܩܐ ܕܫܬܬܥܤܪ","severity":"info","text":"The phrase 'Chapter sixteen' marks a structural division, introducing a new section on the signs (ܪ̈ܘܿܫܡܐ).","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܘܿܫܡܐ","severity":"info","text":"The term 'signs' (ܪ̈ܘܿܫܡܐ) refers to ritual gestures or markings in the Eucharistic and baptismal liturgies, distinct from the mysteries themselves.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܝ ܐܒܼܪܗܡ ܘܡܵܪܝ ܥܲܡܢܘܼܐܝܠ ܩܬܼܘ̈ܠܝܼܩܐ ܦܛܪܝܼܪ̈ܟܐ","severity":"info","text":"Mar Abraham and Mar Samuel are cited as Catholic Patriarchs, likely referring to the 7th-century East Syrian patriarchs Abraham I (d. 641) and Samuel (d. 680), whose opinions on liturgical practice are invoked.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܫܘܿܥ ܝܗܒ̣ ܘܲܨܠܝܼܒܼܐ ܙܟ݂ܐ ܘܝܫܘܿܥܒܿܪܢܘܢ ܩܬܘ̈ܠܝܩܐ ܦܛܪܝܪ̈ܟܐ","severity":"info","text":"Yeshu' yahb, the victorious cross, and Yeshu' bar Nun are named as Catholic Patriarchs, likely referring to East Syrian patriarchs Yeshu' yahb II (d. 680) and Yeshu' bar Nun (d. 700), representing a later tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܼܫܵܟܼܐ","severity":"caution","text":"The text notes a question (ܦܘܼܫܵܟܼܐ) about whether the sign after the descent of the Spirit is necessary, indicating a debated point in liturgical practice.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܬܐ ܠܥܡܵܐ ܬܘܼܒܼ ܡܸܬܼܝܲܗܒܿܝܼܢ","severity":"info","text":"The distribution of three signs to the people and three to the priest in the mysteries parallels a similar triadic structure in baptism, with three over candidates, oil, and myron.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first sign' and 'the second sign' is not fully clarified; the text distinguishes them by position (over the faces vs. when they elevate) but does not specify their ritual actions.","The phrase 'from the beginning of the writing of these things that came from the Lord' may refer to a source text or a divine origin, but the referent is ambiguous."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ܘܗ̇ܘ ܐܚܪܝܐ ܕܬܸܬܼܦܪܸܫ\nܘܐܸܬܼܩܲܕܫ ܀ ܒܪܡ ܪ̈ܘܿܫܡܐ ܕܡܸܬܼܚܲܫܚܝܼܢ\nܒܗܘܿܢ ܒܢ̈ܝ ܥܹܕܬܿܐ ܝܵܘܡܢ܆ ܗܢ̇ܘܢ\nܕܐܒܼܪܗܡ ܓܹܝܪ ܘܕܥܲܡܢܘܼܐܝܠ ܩ̈ܬܘܠܝܼܩܐ\nܐܝܼܬܼܵܘܗܝ. ܐܡ̇ܪܝܢ ܓܹܝܪ ܕܪ̈ܘܿܫܡܐ\nܕܕܡܐ ܒܦܓܼܪܐ܇ ܘܦܓܼܪܐ ܒܲܕܡܵܐ܆ ܐܪܙܐ\nܕܲܚܕܵܝܘܼܬܼܐ: ܘܦܘܼܢܝ ܢܲܦܫܐ ܠܦܓܼܪܐ\nܨܵܝܪܝܼܢܢ ܒܦܘܼܠܓܼܐ ܘܒܲܡܚܲܝܕܘܼܬܼܐ\nܘܒܪܘܿܫܡܐ ܕܒܲܫܡ̈ܗܐ ܤܓ̈ܝܕܐ ܕܲܬܼܠܝܼܬܼ̄\nܡܸܫܬܡܠܹܝܢ܇ ܘܠܘ ܐܠܨܵܐܝܼܬ ܥܠ ܪܘܿܫܡܐ\nܤܢܝܼܩܝܼܢ. ܪܘܫܡܐ ܕܝܢ ܕܥܠ ܟܗܢܐ܆\nܠܝܟ ܪܹܥܝܵܢ ܐܢܵܫ̈ܝܼܢ ܩܕܝܼܫ̈ܐ ܡ̇ܢ ܗ̇ܘ ܕܢܲܤܸܩ\nܠܟ. ܥܸܠܬܐ ܕܝܢ ܠܗܕܐ ܐܡ̇ܪܝܢ. ܕܟܠ\nܡ̇ܢ ܕܢܸܬܩܲܪܒܼ ܠܨܒܘܼܬܼܐ ܐܲܝܕܿܐ ܕܗܝܸ\nܕܢܓܼܡܪܝܼܗ܆ ܩܕܡܝܬܼ ܥܘܼܕܪܢܐ ܫܐ̇ܠ\nܡ̣ܢ ܐܠܗܐ ܕܬܸܫܬܡܠܐ ܨܒܘܼܬܐ ܒܐܝܼܕܘ̈ܗܝ. ܗܟܘܬ ܐܦ ܟܗܢܐ ܕܲܡܩܲܕܫ. ܩܲܕܡܝܑܬܼ\nܥܠ ܢܲܦܫܹܗ ܡܨܲܠܐ܇ ܘܲܡܚܵܘܹܐ ܕܵܘܝܘܼܬܹܗ\nܘܲܡܚܝܼܠܘܼܬܹܗ܇ ܘܕܠܐ ܫܘ̇ܐ ܠܲܨܒܘܼܬܼܐ. ܘܥܲܠ ܩܢܘܿܡܹܗ ܪܫܹ̇ܡ܆ ܕܲܒܚܲܝܠܗ ܕܨܠܝܼܒܼܐ\nܢܸܫܬܿܘܹܐ ܕܢܓܼܡܪܝܼܗ̇ ܠܨܒܼܘܼܬܐ. ܬܪܝܢܐ\nܕܝܢ܆ ܗ̇ܘ ܕܛܲܝܒܿܘܼܬܹܗ ܐܚܪܝܐ. ܬܠܝܼܬܝܵܐ. ܬܘܼܒܼ܆ ܗ̇ܘ ܕܐܝܢ ܡܪܢ ܘܐܠܗܢ ܀ ܐܝܟ\nܪܸܥܝܵܢܐ ܕܝܢ ܕܐܚܪ̈ܝܐ܆ ܩܕܡܝܐ ܗܿܘ\nܕܢܲܤܩ ܠܢ ܀ ܬܪܝܢܐ. ܗ̇ܘ ܕܐܸܬܼܦܪܸܫ. ܕܡܩܲܒܸܿܠ ܠܗ ܟܗܢܐ ܥܠܘܗܝ. ܘܲܡܚܵܘܹܐ\nܒܗܵܕܐ܆ ܕܥܕܡܐ ܠܗܪܟܿܐ: ܗܘܸ ܡܒܲܪܸܟ\nܗܘ̣ܐ ܘܲܡܩܲܕܹܫ ܠܐܪ̈ܙܐ. ܡܟܿܝܠ ܕܝܢ\nܕܐܸܫܬܲܡܠܝܸܘ܆ ܗܘܸ ܤܢܝܼܩ ܕܢܸܬܒܲܪܟ\nܡ̣ܢ ܠܗܢ. ܕܥܠ ܥܡܐ ܕܝܢ. ܗܘܸ ܗܟܢ\nܬܠܬܐ ܀ ܩܕܡܝܐ ܡ̇ܢ܆ ܕܫܠܡܐ ܥܲܡܟܘܢ\nܩܲܕܡܝܐ ܀ ܗ̇ܘ ܕܝܢ ܕܬܪܝܢ܆ ܕܛܲܝܒܿܘܼܬܹܗ\nܐܚܪܝܐ ܀ ܕܬܠܬܐ. ܕܫܠܡܐ ܥܲܡܟܼܘܿܢ\nܐܚܪܝܐ ܀ ܐܝܟ ܪܸܥܝܵܢ ܕܝܢ ܐܚܪ̈ܢܐ.. ܩܕܡܝܐ\nܡ̇ܢ܆ ܛܲܝܒܿܘܼܬܹܗ ܐܚܪܝܐ ܀ ܕܬܪܝܢ ܕܝܢ܆\nܗ̇ܘ ܕܡܵܘܗܒܬܐ ܕܛܲܝܒܿܘܼܬܹܗ ܀","english":"And that last is separated and sanctified. However, the signs that are necessary in the matter of the Church today are those of Abraham and of the Catholic people. For it is said that the signs of blood in the body, and body in blood, are the mystery of unity. And the union of soul to body is effected by division and by unification and by the sign of the holy names of the Trinity, and it is completed, and not necessarily by the sign of the cross. The sign, however, that is over the priest, you have the opinion of the holy fathers, that which comes to you. The reason for this is said: that everything that is offered for a work, whatever hand completes it, first asks for help from God that the work may be completed by his hands. Thus also the priest who consecrates: first he prays over himself, and shows his weakness and his frailty, and that he is not worthy of the work. And over his station he signs, that by the power of the cross he may be worthy to complete the work. The second, however, is that of his final grace. The third, again, is that of the Lord and God. According to the opinion, however, of the last, the first is that which comes to you. The second is that which is separated, which the priest receives upon himself, and shows by this that up to here he was blessing and consecrating the mysteries. Now, however, that they have been completed, he is finished, that he may be blessed by them. Concerning the people, however, it is thus three. The first is: \"Peace be with you\" first. The second, however, is that of his final grace. The third: \"Peace be with you\" last. According to the opinion, however, of the others: the first is his final grace. The second, however, is that of the gift of his grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܘܿܫܡܐ","severity":"info","text":"The Syriac term rūšmē (signs) here refers to liturgical gestures or ritual actions, not merely symbols. The passage distinguishes between necessary signs (those of Abraham and the Catholic people) and the sign of the cross, which is not obligatory.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܒܼܪܗܡ ܓܹܝܪ ܘܕܥܲܡܢܘܼܐܝܠ ܩ̈ܬܘܠܝܼܩܐ","severity":"info","text":"The reference to 'Abraham and the Catholic people' likely alludes to the liturgical traditions associated with the East Syriac rite, possibly the Anaphora of Addai and Mari or other apostolic traditions, though the precise identification is debated.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܝܢܐ ܕܝܢ܆ ܗ̇ܘ ܕܛܲܝܒܿܘܼܬܹܗ ܐܚܪܝܐ","severity":"info","text":"The passage enumerates three stages or aspects of the priest's consecratory action: the first is the priest's self-humbling prayer, the second is his 'final grace', and the third is the invocation of 'the Lord and God'. This tripartite structure mirrors the threefold blessing over the people.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܝܒܿܘܼܬܹܗ","severity":"info","text":"The term ṭaybūṯeh (his grace) is a key theological concept in Syriac liturgical theology, often denoting the divine grace that descends upon the gifts and the congregation. Here it is applied both to the priest's final blessing and to the gift of grace itself.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܚܪ̈ܢܐ","severity":"caution","text":"The phrase 'according to the opinion of the others' introduces an alternative interpretation of the threefold structure, but the text does not specify who these 'others' are. This may reflect a variant liturgical tradition or a textual corruption.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the others' (ܐܚܪ̈ܢܐ) whose opinion is cited is unclear; they may represent a different school of liturgical interpretation.","The phrase 'the sign of the cross' (ܪܘܫܡܐ ܕܥܠ ܟܗܢܐ) is said to be not necessary, but the reason for this assertion is not fully explained in the passage."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ܕܬܼܠܬܼܐ\nܓܹܝܪ܆ ܗ̇ܘ ܕܒܼܫܘܼܠܡ ܠܪ̈ܙܐ ܐܝܼܬܼܘܗܝ. ܗ̇ܘ ܕܒܪܟܼܢ ܒܟܠ ܒܘܼܪ̈ܟܢ ܕܚܘܼܬܵܡܐ\nܦܘܼܪܫܢ ܕܥܠ ܥܡܵܕܐ ܩܕܡܝܐ ܡ̇ܢ:\nܕܥܠ ܥܵܡ̈ܘܕܐ. ܕܟܕ ܪܫ̇ܡ ܠܥܵܡܘܼܕܐ\nܘܐܡ̇ܪ. ܡܸܬܪ̱ܫܡ ܦܠܢ ܒܫܹܗ ܐܒܐ ܘܒܼܪܐ\nܘܪܘܼܚܐ ܕܩܘܼܕܫܐ ܀ ܬܪܝܢܐ ܕܝܢ: ܟܕ\nܡܸܬܡ̱ܫܚ܆ ܐܡ̇ܪ. ܡܸܬܡܫܚ ܦܠܢ ܒܫܡ. ܬܠܝܬܝܐ ܓܹܝܪ. ܒܬܼܪ ܕܥܡ̇ܕ. ܥܡ̣ܕ\nܘܐܸܫܬܡܠܝܼ ܦܠܢ. ܕܥܠ ܡܸܫܚܵܐ ܩܲܕܡܵܝܐ\nܡ̇ܢ܆ ܗ̇ܘ ܕܛܲܝܒܿܘܼܬܹܗ ܀ ܬܪܝܢܐ ܕܝܢ܆\nܒܩܢܘܿܢܐ ܕܢܫܬܡܠܐ ܡܪܝ ܗܵܟܹܝܠ ܀ ܘܬܠܝܬܝܐ ܪܫ̇ܡ ܠܹܗ ܒܡܸܫܚܐ ܩܲܕܝܼܫܵܐ. ܕܥܠ ܘܲܙܢܐ. ܩܲܕܡܝܐ܆ ܒܛܝܒܿܘܼܬܹܗ ܀ ܬܪܝܢܐ܆\nܒܩܵܢܘܿܢܐ ܕܡ̣ܢ ܛܲܝܒܿܘܼܬܼܟ ܥܵܒܼܘܿܕܢ. ܕܐܝܼܬܼܘܗܝ܆ ܕܟܕ ܓܡܝܼܪܝܼܢ ܀ ܬܠܝܼܬܝܐ܆\nܪܫ̇ܡ ܒܡܸܫܚܐ ܕܒܩܵܪܢܐ ܀ ܐܢܬ ܕܝܢ\nܚܲܒܿܝܼܒܼܢ. ܐܝܢܐ ܪܸܥܝܵܢܐ ܕܡܩܲܒܸܿܠ ܠܗ\nܗܵܘܢܟ ܘܲܒܼܢܲܦܫܟ ܡܸܫܬܿܪܪ܆ ܩܒܼܘܿܥ\nܒܡܲܕܥܟ: ܒܲܕ ܟܠܗܘܢ ܢܝܼܫ̈ܐ ܘܥܸ̈ܠܠܬܐ\nܕܐܒܼܗ̈ܬܐ ܘܕܡ̈ܠܦܢܐ ܐܢܘܢ. ܐܦ ܕܝܢ\nܙ̇ܕܩ ܠܡܵܘܕܥܘܼ ܥܹܠܬܼ ܗ̇ܘ ܕܡܫܲܪܐ\nܒܪܘܿܫܡܐ ܕܥܠ ܥܲܡܵܐ܆ ܡ̣ܢ ܛܲܝܒܿܘܼܬܹܗ. ܐܚܪܢܐ ܘܥܠ ܟܗܢܐ ܐܡ̇ܪ. ܡܛܠ ܕܒܪܹܫܝܬܢ\nܠܘܼܩܕܡ ܗܘ̣ܐ ܟܠܗ ܥܘܼܬܼܪܐ ܕܐܪ̈ܙܐ\nܐܠܗ̈ܝܐ܇ ܒܝܲܕ ܡܕܲܒܿܪܢܘܼܬܹܗ ܗ̇ܝ ܕܚܠܦܝܢ\nܓܡ̣ܪ ܡܪܢ܇ ܕܒܹܗ ܨܒ̣ܵܐ ܟܠܗ ܡܘܼܠܵܝܐ\nܕܐܠܗܘܼܬܼܐ ܠܡܸܥܡܲܪ. ܘܡ̣ܢ ܡܲܠܝܘܼܬܹܗ ܚܢܢ\nܟܠܢ ܢܤ̣ܒܢ. ܘܐܝܟܿܢܐ ܡܨܝܐ ܕܢܩܲܒܸܿܠ܆ ܗ̇ܘ\nܡܵܐ ܕܠܐ ܥܕܲܟܹܝܠ ܩܲܒܿܠܹܗ ܗܘܸ ܒܲܩܢܘܿܡܐ\nܕܝܼܠܗ ܩܕܡܝܬܼ. ܪܘܿܫܡܐ ܘܡܥܡܘܕܝܼܬܐ\nܐܵܘ ܡܕܡ ܐܚܪܝܢ. ܐܵܘ ܡܓܢܵܢܘܼܬܼܐ ܐܵܘ\nܡܸܬܼܩܲܕܫܢܘܼܬܼܵܐ. ܐܵܘ ܕܐܪ̈ܙܐ ܐܠܗ̈ܝܐ ܕܦܲܓܪܗ\nܘܲܕܡܗ ܩܕܡ ܕܗܘܸ ܢܸܤܲܒܼ ܐܝܟ ܒܘܼܟܼܪܐ\nܘܐܝܟ ܪܫܝܼܬܐ.","english":"The third, then, is that which is at the end of the mysteries. That which blesses with all the blessings of the seal of the distinction concerning the first baptism, that is, concerning the fonts. For when he signs the font and says, \"He is signed, fulfilled, in the name of the Father and the Son and the Holy Spirit.\" The second, then: when he anoints, he says, \"He is anointed, fulfilled, in the name.\" The third, then, after he baptizes, \"He has baptized and is completed, fulfilled.\" Concerning the first oil, that is, that of his grace. The second, then, in the horn that is completed, my Lord, therefore. And the third, he signs him with the holy oil. Concerning the order: the first, in his grace. The second, in the horn that is, \"With your grace, make,\" which is, when they are perfected. The third, he signs with the oil that is in the horn. You, then, my beloved, whatever understanding receives it, your mind and your person are confirmed. Establish in your mind that all the signs and causes of the fathers and teachers are yours. Moreover, it is also fitting to make known the cause of that which begins with the signing over the people, with his grace. Another, and concerning the priest, he says: Because in the beginning, beforehand, all the wealth of the divine mysteries was, through his providential ordering that is over them, completed, my Lord, in whom all the fullness of divinity wills to dwell. And from his fullness, he gives to all who receive. And as he is able to receive, that which he has not yet received in his own first state, signing and baptism, or anything else, or consecrations, or sanctifications, or the divine mysteries of his body and blood, before he becomes a receiver, as a firstborn and as a beginning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܝܬܝܐ","severity":"info","text":"The passage enumerates three stages of baptismal rites: signing the font, anointing, and baptism itself, each with a formula. This tripartite structure mirrors the liturgical sequence.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܙܐ","severity":"info","text":"The term ܪ̈ܙܐ (rāzē) means 'mysteries' or 'sacraments', here referring to the baptismal rites. It is a key term in Syriac liturgical theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܲܝܒܿܘܼܬܼܐ","severity":"info","text":"The word ܛܲܝܒܿܘܼܬܼܐ (ṭaybūṯā) means 'grace'. It appears repeatedly in the context of the oil and the priest's actions, emphasizing the role of divine grace in the sacraments.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܫܚܐ ܩܲܕܝܼܫܵܐ","severity":"info","text":"The 'holy oil' (ܡܸܫܚܐ ܩܲܕܝܼܫܵܐ) refers to the chrism used in baptismal anointing, a practice rooted in early Syriac Christianity. The passage distinguishes three oils: the first of grace, the second in the horn, and the third holy oil.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܫܹܗ ܐܒܐ ܘܒܼܪܐ ܘܪܘܼܚܐ ܕܩܘܼܕܫܐ","severity":"info","text":"The formula 'in the name of the Father and the Son and the Holy Spirit' is a Trinitarian baptismal formula, echoing Matthew 28:19 and early liturgical traditions.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܪܝ","severity":"caution","text":"The term ܡܪܝ (Mārī) 'my Lord' appears twice, possibly as a title for Christ or a liturgical address. Its referent is ambiguous; it may be a reverential insertion or a corruption.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܪܝ ܗܵܟܹܝܠ' (my Lord, therefore) is ambiguous: it may be a liturgical exclamation or a scribal addition. The identity of 'the priest' (ܟܗܢܐ) in the latter part is unclear—whether a specific figure or generic. The sequence of oils and their relation to the horn is not fully explained."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܘܗܵܟܼܢܐ ܠܪܘܿܫܡܵܐ ܗ̇ܘ\nܕܛܲܝܒܿܘܼܬܹܗ ܐܚܪܝܐ܇ ܡܫܵܘܬܿܦܝܼܢ ܒܹܗ\nܟܗܢܐ ܘܥܲܡܵܐ ܀ ܘܗ̇ܘ ܕܐܸܬܼܦܪܫܘ\nܘܐܸܬܩܲܕܫܘ܇ ܡܩܲܒܿܠ ܠܗ ܟܗܢܐ ܥܠܘܗܝ. ܘܗ̇ܘ ܕܐܝܢ ܡܪܢ ܘܐܠܗܢ. ܬܘܼܒ ܕܝܼܠܗ ܀ ܗܠܝܢ ܤܵܦܩ̈ܢ ܠܐܝܢܐ ܕܦܵܪܘܿܫ ܠܫܘܪܬܚܵܐ\nܕܒܥܸ̈ܵܠܠܬܐ ܀ ܥܠ ܐܝܟܢܝܘܼܬܼ ܩܨܝܐ ܕܝܢ܇\nܘܩܵܘܡܵܐ ܘܤܓ̈ܕܬܼܐ ܕܒܓܼܗ̈ܢܬܐ ܟܗ̈ܢܝܬܐ܇\nܘܦܲܫܵܛ ܐܝܼ̈ܕܝܵܐ ܘܩܦܵܤܵܐ܇ ܘܩܘܼܪܒܐ ܘܪܘܼܚ̄:\nܘܝܼܗܝܼܒܼܘܼܬܼ ܦܓܼܪܐ: ܘܙܢܐ ܕܡܲܤܒܼܵܐ ܘܕܡ̣ܢ\nܡ̇ܢ ܠܡ̇ܢ ܘܐܲܝܟܿܢ. ܒܛܟܼܤ̈ܝ ܟܗ̈ܢܐ ܤܲܓܿܝܸ\nܫܘܼܝܼܚܵܐ. ܘܡܛܠ ܗܕܐ ܝܲܬܿܝܼܪܬܿܐ ܕܝܢ\nܠܡܲܝܬܵܝܘܼ ܗܪܟܐ ܡܕܡ ܕܐܝܟ ܗܟܢ. ܙܢܐ ܕܝܢ ܕܪܘܿܫܡܵܐ ܘܛܘܼܟܤܹܗ ܡ̣ܢ ܡܲܕܢܚܐ\nܠܡܲܥܪܒܐ܇ ܘܡ̣ܢ ܓܪܒܿܝܐ ܠܬܝܡܢܐ܇ ܠܥܸܠ\nܡ̣ܢ ܐܪ̈ܙܐ. ܗܢ̇ܘ ܕܝܢ܆ ܥܠ ܦܝܼܠܤܐ ܘܟܼܵܤܐ\nܒܠܚܘܿܕ ܙ̇ܕܩ ܠܡܸܥܒܿܕ܇ ܘܠܘ ܥܠ ܐܸܓܵܪܐ\nܟܠܗ ܕܡܕܒܚܐ. ܘܒܼܟܼܠܗ̇ ܐܝܼܕܐ ܪܫ̇ܡ. : ܗ̄܆ ܒܚܲܡܸܫ ܨ̈ܒܥܬܐ ܘܠܘ ܒܡܸܕܡ\nܡܢܗܝܢ. ܐܠܐ ܟܕ ܨܒ̈ܥܬܐ ܡܸܬܦ̈̄ܫܛܢ ܟܠܗܹܝܢ\nܠܥܠ ܡ̣ܢ ܐܪ̈ܙܐ. ܠܐ ܒܓܼܒܿܐ ܬܚܬܝܐ ܕܐܝܼܕܐ. ܬܘܒ ܒܬܪ ܕܪܫ̇ܡ ܥܠ ܐܪ̈ܙܐ܆ ܠܐ ܢܸܪܫܘܿܡ\nܥܠ ܢܲܦܫܗ܇ ܐܝܟ ܛܲܟܼܤܐ ܒܠܝܼܠܐ ܕܠܐ ܝܕܘ̈ܥܐ:\nܐܦ ܕܝܢ ܙ̇ܕܩ ܠܡܵܘܕܥܘܼ: ܕܟܗܢܐ\nܠܚܘܿܕܘܗܝ ܒܠܥܕ ܡܫܲܡܫܢܐ ܠܲܡܩܲܕܵܫܘܼ\nܐܪ̈ܙܐ ܩܕܝܼ̈ܫܐ ܠܐ ܡܲܦܲܣ ܠܗ܆ ܐܦ ܠܐ ܥܡܵܕܐ. ܐܟܼܡܵܐ ܕܩܬܘܿܠܝܩܐ܇ ܐܵܘ ܡܝܛܪܦܘܠܹܝܛܵܐ\nܠܐ ܕܙ̇ܩ ܠܗ ܠܡܸܓܼܡܪ ܤܝܵܡܝܼܕܵܐ܆ ܒܠܥܕ\nܡ̣ܢ ܐܦܤܩܘܿܦܐ ܐܚܪܢܐ. ܠܫܘܼܪܪ ܡܸܠܬܹܗ\nܕܡܪܢ. ܕܐܝܟܿܐ ܕܬܪܹܝܢ ܐܵܘ ܬܠܬܐ ܟܢܝܼܫܝܼܢ\nܒܫܸܡܝ: ܘܫܪܟܿܐ. ܘܐܦܢ ܐܒܗ̈ܬܐ ܬܠܬܡܐܐ\nܘܲܬܼܡܢܬܥܤܪ: ܐܲܦܸܤܘ ܩܘܼܪܵܒܼܐ ܠܐܒܼܝ̈ܠܐ\nܘܠܐܤܛܘܼܢܪ̈ܐ ܡܛܠ ܐܢܢܩܐ.","english":"Thus it is with the sign, that of his final grace, the priest and the people participate in it. And those who have been separated and sanctified receive the priest over them. And that which is Lord and God, again, is his. These suffice for one who distinguishes the beginning of the causes. Concerning the exactitude of the matter, and the standing and prostrations in the priestly prayers, and the stretching out of hands and the bending, and the offering and the spirit, and the gifts of the body, and the matter of the taking and the blood, what to what and how. In the priestly mysteries, many are the praises. And because of this, the excess of the matter is to bring here something that is like this. The matter of the sign and its order is from the east of the altar to the west, and from the north to the south, above the mysteries. That one, then, over the paten and the chalice alone ought to be done, and not over the entire surface of the altar. And with the entire hand he signs. Or with five fingers and not with something else, but when the fingers are all stretched out above the mysteries, not with the lower side of the hand. Again, after he signs over the mysteries, he does not sign over himself, as is the custom on the night of the uninitiated. Moreover, it is also necessary to make known that the priest alone, without the deacon, is not permitted to consecrate the holy mysteries, nor baptism. Just as the Catholicos or Metropolitan is not permitted to perform ordination without other bishops. For the confirmation of the word of the Lord, that where two or three are gathered in his name, and the rest. And also the three hundred and eighteen fathers in Ephesus forbade offering to the mourners and to the stewards because of the distress.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the priest's signing of the paten and chalice alone, not the entire altar, with the whole hand and five fingers extended, and forbids self-signing after consecration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܫܡܵܐ","severity":"info","text":"The Syriac term rūšmā (sign) here refers to the liturgical gesture of signing the consecrated elements, a key ritual act in the Eucharistic liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to the three hundred and eighteen fathers at Ephesus alludes to the Council of Ephesus (431 CE), which condemned Nestorianism and issued canons on liturgical practice.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the night of the uninitiated' is ambiguous; it may refer to a specific liturgical vigil for catechumens or a corrupt reading for 'the night of the mysteries'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a series of three signs in the baptismal and Eucharistic rites, as indicated by the preceding passage's enumeration of first and second signs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the night of the uninitiated' (ܒܠܝܼܠܐ ܕܠܐ ܝܕܘ̈ܥܐ) is unclear; it may refer to a vigil for catechumens or be a textual corruption.","The reference to 'the three hundred and eighteen fathers' at Ephesus is historically problematic, as the Council of Ephesus had about 200 bishops; the number 318 is traditionally associated with Nicaea."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"ܘܲܕܠܵܘ ܓܵܘܵܢܵܝܐ\nܗ̄ܘ̣ ܩܢܘܿܢܐ ܗܢܐ ܝܼܕܝܼܥܵܐ ܡ̣ܢ ܗܿܝ ܕܠܵܘ ܟܠ\nܐܪܙܐ ܡܸܬܓܡܪ ܠܚܘܿܕܵܐܝܼܬܼ ܐܝܟ ܕܡܚܵܘܹܐ\nܡܪܝ ܢܲܪܣ ܒܲܟܼܬܒܐ ܕܫܲܦܝܼܪܘܼܬܼ ܕܘܼܒܵܪܹ̈ܐ\nܗܠܝܢ ܥܸܠ̈ܠܬܐ ܕܟܬܼܒܢ ܡ̣ܢ ܟܬܼܒ̈ܐ ܩܕܝܼ̈ܫܐ\nܘܡ̣ܢ ܚܝܠܐ ܕܝܼܠܗܘܢ ܐܲܝܬܿܝܸܢ: ܘܡ̣ܢ ܦܸܢܩ̈ܝܬܐ\nܥܲܬܝܼܩ̈ܬܐ. ܐܢܕܝܢ ܡܕܡ ܡ̣ܢ ܤܘܥܪ̈ܢܐ\nܩܕܝܼ̈ܫܐ (ܦܫ) ܕܠܐ ܥܠܬܼܐ: ܒܗ̇ܝ ܕܠܐ ܝܼܕܥܢܵܗ̇܆\nܢܕܥ ܡ̇ܢ ܕܥܠ ܗܕܐ. ܡܥܲܩܸܒ܇ ܕܠܐ ܗܘ̣ܐ\nܟܠܗܝܢ ܨܒܼ̈ܘܬܐ ܐܠܗ̈ܝܬܐ ܡܸܤܝ̈ܟܢ\nܒܝܼܕܥܬܢ. ܡܛܠ ܕܤ̈ܓܝܐܬܼܐ ܡ̣ܢ ܐܝܠܝܢ ܕܠܐ\nܝܕܥ̈ܢ ܠܢ܆ ܩܲܢ̈ܝܢ ܥ̈ܠܠܬܼܐ ܕܦܐܝ̈ܢ ܠܝܼܕܥܬܼܐ\nܐܠܗܝܬܐ. ܐܝܠܝܢ ܕܝܢ ܕܠܢ ܛܥ̈ܝܵܢ܆ ܝܼܕܝܼ̈ܥܢ\nܠܚ̈ܝܠܘܬܐ ܥ̈ܠܝܐ܇ ܕܡ̣ܢܢ ܡܝܲܬܪܝܼܢ. ܤܓܝܼ̈ܐܬܼܐ\nܕܝܢ ܛܵܥ̈ܝܵܢ ܘܦܵܠ̈ܛܢ ܘܐܦ ܠܗܘܢ ܠܚ̈ܝܠܘܬܐ\nܥ̈ܠܝܐ. ܘܒܠܚܘܿܕ ܠܗܿ ܠܐܠܗܘܬܐ ܚܵܟܼܡܬ̤\nܟܠ. ܘܲܡܚܲܟܿܡܬ̤ ܟܠ ܓܲܠ̈ܝܵܢ ܚܬܝܼܬܼܐܝܬܼ. ܗܠܝܢ ܕܝܢ ܕܐܡܪܢ ܚܢܢ܆ ܪ̈ܒܢܝܼܢ ܐܠܗ̈ܝܐ\nܘܲܡܫܡ̈ܠܝܲܝ ܒܩܘܼܕܫ̈ܐ܇ ܝܼܠܸܦܘ ܐܢܝܢ ܡ̣ܢ\nܡܲܫܠ̱ܡܢܘܼܬܐ ܩܲܕܝܼܫܬܐ ܐܠܗܐܝܼܬ܇ ܘܐܓܼܥܸܠܘ\nܐܢܝܢ ܒܲܟܬܼ̈ܒܼܝܗܘܢ ܩܲܕܝܼܫ̈ܐ ܐܦ ܠܢ:\nܫܠܡ ܘܐܦ ܗܠܝܢ: ܘܠܐܠܗܐ ܫܘܒܚܐ\nܘܥܠܝܢ ܪ̈ܚܡܘܗܝ ܘܲܚܢܢܗ ܐܡܝܼܢܐܝܬ:","english":"And that which is not internal is that sign which is known from that which is not every mystery is completed singly, as Mar Barsa Bakhtib shows in the book On the Beauty of the Conduct of these Causes, which he wrote from the holy books and from the power of their own being, and from the ancient traditions. And thus something from the holy acts (Pesh) without cause, because it is not known, and what is known is that which is upon this. It follows that not all the divine wills are limited by knowledge. For many of those which are not known are causes that are fitting for divine knowledge. Those, however, which are not erroneous are known to the higher powers, from which they are increased. Many, however, err and depart and even themselves from the higher powers. And only to that divinity which is wise in all and makes all things manifest clearly. Those, however, who say that they are, the divine teachers and those perfected in holiness, learned from the holy divine tradition of completion, and they also wrote in their holy books for you. The end, and also these: and to God is glory, and upon them his mercy and his grace continually.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܠܵܘ ܓܵܘܵܢܵܝܐ","severity":"info","text":"The phrase 'not internal' (dlaw gawwānāyā) likely contrasts external ritual signs with inner spiritual realities, a key distinction in Timothy's sacramental theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܝ ܢܲܪܣ ܒܲܟܼܬܒܐ","severity":"info","text":"Mar Barsa Bakhtib is an otherwise obscure Syriac author; his work 'On the Beauty of the Conduct of these Causes' is cited as a source for Timothy's argument, indicating a lost or little-known tradition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܫ","severity":"caution","text":"The abbreviation 'Pesh' (ܦܫ) in the Syriac likely stands for 'Peshitta' or a standard text, but the phrase 'holy acts (Pesh) without cause' is obscure; the text may be corrupt or elliptical here.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܐ ܝܼܕܥܢܵܗ̇","severity":"info","text":"The passage argues that divine wills are not limited by human knowledge; what is unknown may still be fitting for divine knowledge, reflecting a apophatic strand in Syriac theology.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪ̈ܒܢܝܼܢ ܐܠܗ̈ܝܐ ܘܲܡܫܡ̈ܠܝܲܝ ܒܩܘܼܕܫ̈ܐ","severity":"info","text":"The 'divine teachers and those perfected in holiness' likely refer to earlier Syriac fathers (e.g., Ephrem, Narsai) whose works Timothy claims as authoritative for his liturgical exposition.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܘܐܦ ܗܠܝܢ","severity":"info","text":"The closing formula 'The end, and also these' marks the conclusion of the treatise, followed by a doxology typical of Syriac liturgical works.","cites":[{"key":"ed:dsc-544","label":"source edition: On the Eucharist","url":"https://syriaccorpus.org/544"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mar Barsa Bakhtib and his work is uncertain; 'Pesh' may be a scribal abbreviation or corruption; the phrase 'without cause' (ܕܠܐ ܥܠܬܼܐ) is ambiguous—possibly meaning 'without reason' or 'without a known cause'."],"confidence":"medium","notes":[]}]}