{"slug":"dsc-61","id":"syriac:dsc:dsc-61","title":"On Holy Week","title_source":"On Holy Week","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:57Z","cost_usd":0.013746},"source":{"registry_id":"syriac:dsc:dsc-61","work_id":"dsc-61","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/61"},"stats":{"passages":21,"english_words":5460,"coptic_letters":0,"source_letters":12319,"commentary_units":122,"commentary_kinds":8,"derived_notes":0,"ambiguities":37,"work_notes":4,"external_links":4,"timeline":4},"summary":{"work":"dsc-61","abstract":"This work is a cycle of memre (metrical homilies) on Holy Week attributed to Narsai (d. ca. 503), a prominent theologian and poet of the Church of the East. The Syriac text survives in East Syriac manuscripts from the 13th–18th centuries, far removed from Narsai’s lifetime, allowing for scribal expansion and reordering. These memre were incorporated into the East Syriac liturgical tradition for Holy Week, often read during night offices, and shaped later hymnography and homiletic cycles. The present edition does not collate all known manuscript witnesses, and variant readings and liturgical rubrics are not systematically recorded.","historical_context":"Narsai (d. ca. 503) was a leading figure of the School of Edessa and later the School of Nisibis, central to the development of East Syriac theology and liturgy. This cycle of memre on Holy Week is traditionally credited to him, but the attribution rests on later manuscript colophons and internal thematic consistency, not on contemporary external witness. The Syriac text survives in East Syriac manuscripts from the 13th–18th centuries, with the earliest witnesses several centuries removed from Narsai’s lifetime, allowing for scribal expansion and reordering. These memre were incorporated into the East Syriac liturgical tradition for Holy Week, often read during the night offices, and their use shaped later hymnography and homiletic cycles in the Church of the East. The present edition does not collate all known manuscript witnesses; variant readings and liturgical rubrics that may affect interpretation are not systematically recorded.","significance":"This work is significant as a key example of East Syriac festal homiletics, linking Narsai’s theological and poetic legacy to the liturgical life of the Church of the East. Its memre on Holy Week influenced later hymnography and homiletic cycles, and its survival in later manuscripts illustrates the transmission and adaptation of patristic texts in Syriac Christianity.","timeline":[{"date":"5th c.","event":"Narsai active as theologian and poet in Edessa and Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"13th–18th c.","event":"Earliest surviving East Syriac manuscripts of the memre cycle."},{"date":"19th–20th c.","event":"Modern scholarly editions and studies of Narsai’s works."}],"relations":[{"work":"Narsai’s memre on the Nativity and Epiphany","relation":"Part of the same festal cycle attributed to Narsai.","key":"","label":null,"url":null},{"work":"East Syriac liturgical books (e.g., Hudra, Gazza)","relation":"These memre were incorporated into the Holy Week liturgy.","key":"","label":null,"url":null},{"work":"Homilies of Ephrem the Syrian","relation":"Influenced Narsai’s poetic and typological style.","key":"","label":null,"url":null},{"work":"School of Nisibis canons","relation":"Reflect the institutional context of Narsai’s teaching.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical and historical context for the attributed author."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Liturgical and theological tradition in which the work was used."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader cultural and linguistic context."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for Narsai’s career."}],"cautions":["Attribution to Narsai is traditional and based on later manuscript colophons, not contemporary external witness.","Earliest surviving manuscripts are from the 13th–18th centuries, allowing for scribal expansion and reordering.","The present edition does not collate all known manuscript witnesses; variant readings and liturgical rubrics are not systematically recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000438,"generated":"2026-11-15T03:28:10Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/61"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8563"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-61","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":122,"english_words":5460,"source_letters":19305,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) is traditionally credited with this cycle of memre on Holy Week, but the attribution rests on later manuscript colophons and internal thematic consistency, not on contemporary external witness.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in East Syriac manuscripts from the 13th–18th centuries; the earliest witnesses are several centuries removed from Narsai’s lifetime, allowing for scribal expansion and reordering.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These memre were incorporated into the East Syriac liturgical tradition for Holy Week, often read during the night offices; their use shaped later hymnography and homiletic cycles in the Church of the East.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition does not collate all known manuscript witnesses; variant readings and liturgical rubrics that may affect interpretation are not systematically recorded.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 21 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"ed:dsc-61":{"label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}},"segments":[{"i":1,"ref":"p1","source":"ܕܚܲܡܫܵܒܿܫܲܒܵܐ ܕܦܸܨܚܵܐ\nܡܐܡܪܐ ܬܫܥܣܝܪܝܐ\nܘܡܸܬܼܐ̱ܡܲܪ ܕܚܲܡܫܵܒܿܫܲܒܵܐ ܕܦܸܨܚܵܐ\nܥܘܼܢܵܝܵܐ\nܡܒܲܛܸܠ ܩܪ̈ܵܒܹܐ ܡ̣ܢ ܣܵܘ̈ܦܹܝܗ̇ ܕܐܲܪܥܵܐ: ܒܲܛܸܠ ܡܸܢܲܢ\n:ܩܪ̈ܵܒܼܵܘܗܝ ܕܲܢܟܼܝܼܠܵܐ: ܐܲܚܲܝ̈\n:ܓܲܢ̄ܒܵܪܵܐ ܢܦ݂ܲܩ ܠܲܩܪܵܒܼܵܐ\nܕܢܲܦܢܹܐ ܫܒܼܝܼܬܹܗ ܡ̣ܢ ܒܝܼܫܵܐ. :ܘܲܠܒܸ݂ܫ ܙܲܝܢܵܐ ܒܸܣܪܵܢܵܐ\nܕܢܸܬܼܟܲܬܲܫ ܥܲܡ ܪܘܼܚܵܢܵܐ ܀ :ܐܲܬܼܠܹܝܛܵܐ ܙܲܝܸܢ ܢܲܦܫܹܗ\nܠܬܲܟܼܬܿܘܼܫܵܐ ܕܥܲܡ ܚܲܣܝܼܢܵܐ. :ܘܣܵܡ̣ ܫܘܼܠܛܵܢܹܗ ܥܲܠ ܟܲܬܼܦܹܗ\nܕܲܢܚܵܘܸܐ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܒܪܹܫܵܗ̇ ܕܓܼܵܓܼܘܼܠܬܵܐ ܦܲܬܼܚܹܗ\nܠܒܹܝܬܼ ܐܵܓܼܘܿܢܵܐ ܬܲܟܼܬܿܘܼܫܹܗ. :ܕܡܲܠܲܐܟܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܢܸܗܘܘܿܢ\nܚܲܙܵܝܹ̈ܐ ܠܐܲܬܼܠܹܝܛܘܼܬܹܗ ܀ :ܒܥܸܠܕܿܒܼܵܒܼܵܐ ܚܙ̣ܵܐ ܘܐܸܬܼܡܲܪܡܲܪ\nܕܐܲܬܼܠܹܝܛܵܐ ܢܚܸ݂ܬܼ ܠܐܵܓܼܘܿܢܵܐ. :ܘܲܒܼܙܲܝܢܵܐ ܕܡܹܐܟܲܠܩܲܪܨܵܐ\nܥܲܬܸܿܕܼ ܢܲܦܫܹܗ ܠܘܵܬܼ ܩܸܛܠܵܐ ܀ :ܒܐܸܣܟܹܿܝܡ ܙܲܝܢܵܐ ܐܸܬܼܚܲܙܲܩ\nܡ̇ܪܘܿܕܼܵܐ ܒܚܲܕܼ ܨܸܢ̈ܥܵܬܼܵܐ. :ܕܠܝܼ ܚܝܵܒܼܝܼܢ ܡ̇ܝ̈ܘܿܬܹܐ\nܥܲܒܼܕܘܼܬܼܵܐ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܀ :ܒܢܝܼܫܵܐ ܕܢܸܟܼܠܹܗ ܚܵܐܲ݁ܪ ܗ̄ܘ̣ܵܐ\nܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ. :ܟܲܕܼ ܐܵܡܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܗܵܐ ܐܵܬܹ̇ܐ\nܐܲܪܟܿܘܿܢܵܐ ܕܢܹܐܡܲܪ ܕܝܼܢܵܐ ܀ :ܗܵܫܵܐ ܗ̄ܘ̣ ܠܲܡ ܕܝܼܢܵܐ ܪܲܒܵܐ\nܕܕܼܵܐܹ̇ܢ ܥܲܡܝܼ ܐܵܟܹ̇ܿܠܩܲܪܨܵܐ. :ܘܐܲܝܟ ܟܠܢܵܫ ܬܵܒܲܥ̇ ܒܐܝܼ̈ܕܲܝ\nܥܝܵܪܬܵܐ ܕܡ̇ܘܬܵܐ ܘܕܲܚܛܝܼܬܼܵܐ ܀ ܐܲܪܟܿܘܿܢܵܐ ܕܥܵܠܡܵܐ ܐܲܙܥܸܩ:\nܒܲܒܼ̈ܢܵܬܼ ܩܵܠܹ̈̄ܐ ܕܠܘܼܚܵܡܵܐ. :ܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܡܲܪܗܸܒܼ ܠܹܗ\nܠܒܲܪ ܐܵܕܼܵܡ ܒܲܕܼܡܘܼܬܼ ܐܵܕܼܵܡ ܀ :ܠܵܐ ܝܵ̇ܕܼܥܲܬܿ ܕܠܝܼ ܗ̄ܘ̣ ܡܲܫܠܲܡ\nܥܵܠܡܵܐ ܟܠܹܗ ܘܫܘܼܠܛܵܢܹܗ. :ܠܵܐ ܡܦܵܣܲܬܿ ܒܵܗ̇ ܒܓܲܢ̄ܒܵܪܘܼܬܼܝ\nܕܫܲܥܒܸܿܕܬܹܗ ܠܟܼܠܹܗ ܓܸܢܣܵܟ ܀","english":"Of the Fifth Day of the Week of Passover\nThe Nineteenth Memra\nAnd it is said of the Fifth Day of the Week of Passover\nA Homily\n\nHe who puts an end to battles from the ends of the earth: he puts an end to the battles of the Evil One. The champion went forth to battle to rescue his captive from the Evil One. And he put on armor of flesh to do battle with the spirit. The athlete armed himself for the contest with the Evil One. And he placed his authority upon his shoulder to show his great power. At the head of the arena he opened the house of the contest for him. Angels and men were spectators of his athletic contest. The enemy saw and became enraged that the athlete had descended to the arena. And with the armor of the accuser he prepared himself for death. In the guise of armor the rebel was armed with a handful of insults. For I am guilty of death, servitude as to a lord. The Evil One, who was wholly free, became the athlete of righteousness. When he said, \"Behold, the judge of judgment comes.\" Now is the great judgment that runs with me, the accuser. And like a dog he follows at the hands the entrance of death and sin. The judge of the world cried out with the sounds of lamentation. When he thought to frighten the son of Adam in the likeness of Adam. You do not know that to me is delivered the whole world and its authority. You do not understand that by my valor I have enslaved your entire race.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܚܲܡܫܵܒܿܫܲܒܵܐ ܕܦܸܨܚܵܐ","severity":"info","text":"The heading identifies this as the nineteenth memra (discourse) for the fifth day of the week of Passover, i.e., Thursday of Holy Week, a standard liturgical assignment in Narsai's festal cycle.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The Syriac ܐܲܬܼܠܹܝܛܵܐ (athlēṭā) is a Greek loanword (ἀθλητής) meaning 'athlete' or 'contestant', here applied to Christ as the spiritual champion in the arena of Holy Week.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܓܼܘܿܢܵܐ","severity":"info","text":"The term ܐܵܓܼܘܿܢܵܐ (from Greek ἀγών) denotes the arena or contest space, evoking the imagery of Roman athletic and martyrdom contests, a common trope in Syriac literature for Christ's passion.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܟܿܘܿܢܵܐ ܕܥܵܠܡܵܐ","severity":"info","text":"The phrase 'judge of the world' (ܐܲܪܟܿܘܿܢܵܐ ܕܥܵܠܡܵܐ) echoes the eschatological judge imagery found in the New Testament, e.g., Revelation 20:11–13, and aligns with Narsai's typological reading of Christ as both athlete and judge.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܒܼ̈ܢܵܬܼ ܩܵܠܹ̈̄ܐ ܕܠܘܼܚܵܡܵܐ","severity":"info","text":"The 'sounds of lamentation' (ܩܵܠܹ̈̄ܐ ܕܠܘܼܚܵܡܵܐ) parallel the liturgical laments of Holy Week, particularly the Syriac tradition of the 'qālē d-luḥāmā' sung during the Passion services, linking the homily to ritual practice.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܛܸܠ ܡܸܢܲܢ","severity":"caution","text":"The phrase ܒܲܛܸܠ ܡܸܢܲܢ (he puts an end from ...) is textually uncertain; the manuscript may have a lacuna or scribal error, as the expected object is missing. The English draft supplies 'the battles of the Evil One' by inference.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܲܛܸܠ ܡܸܢܲܢ is incomplete; the object of 'puts an end' is supplied by context but not explicit in the Syriac.","The identity of the 'athlete' is Christ, but the text does not name him directly, relying on typological reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܘܠܝܼ ܦܵܠ̇ܚܝܼܬܿܘܿܢ ܥܲܒܼܕܿܘܼܬܼܵܐ\nܡ̣ܢ ܫܘܼܪܵܝܵܐ ܠܫܘܼܠܵܡܵܐ. :ܠܵܐ ܫܡܝܼܥ ܠܵܟ ܥܲܠ ܬܲܟܼܬܿܘܼܫܵܐ\nܕܥܸܒܼ̇ܕܹܿܬܼ ܒܲܥܕܹܢ ܥܲܡ ܐܵܕܸܿܡ ܀ :ܐܲܝܟܲܢ ܚܸܣܢܹ̇ܬܼ ܘܲܙܟܹܝ̇ܬܹܗ\nܠܨܲܠܡܵܐ ܚܲܝܵܐ ܕܒܼܵܪܘܿܝܵܐ. :ܒܩܵܠܹ̈ܐ ܕܲܡܠܹܝܢ ܣܲܡ ܡ̇ܘܬܵܐ\nܡܕܲܚܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐܲܬܼܠܹܝܛܵܐ ܀ :ܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡܲܗܸܠ ܒܹܗ\nܟܲܕܼ ܓܵܚܹ̇ܟ ܥܲܠ ܨܸܢ̈ܥܵܬܹܗ. :ܒܥܸܠܲܬܼ ܡ̇ܘܬܵܐ ܣܵܒܲܪ ܗ̄ܘ̣ܵܐ\nܕܙܵܟܹ̇ܐ ܠܹܗ ܐܲܝܟ ܕܲܠܟܼܠܢܵܫ ܀ :ܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܲܒܼܡܵܘܬܹܿܗ\nܡܲܥܕܹܿܐ ܫܒܼܝܼܬܼܵܐ ܡ̣ܢ ܐܝܼܕܼܵܘ̈ܗܝ. :ܓ̣ܡܲܪ ܨܸܻܒܼܝܵܢܹܗ ܡܲܪܵܚܵܐ\nܘܐܲܢܝܼܚ ܢܲܦܫܹܗ ܒܝܲܕܼ ܡ̇ܘܬܵܐ ܀ :ܘܲܗ̣ܦܲܟ ܡܝܼܬܼܵܐ ܕܥܲܠ ܩܲܝܣܵܐ\nܘܣܲܚܦܹܗ ܘܒܲܛܸܠ ܫܘܼܠܛܵܢܹܗ. :ܡ̣ܝܼܬܼ ܡ̇ܝܘܿܬܼܵܐ ܒܲܟܼܝܵܢܹܗ\nܘܢܲܚܡܹܗ ܚܲܝܠܵܐ ܕܥܵܡܲ݁ܪ ܒܹܗ ܀ :ܘܲܒܼܙܵܟܼܘܼܬܼܵܐ ܕܢܘܼܚܵܡܹܗ\nܐܲܦܢܝܼ ܫܒܼܝܼܬܼܵܐ ܡ̣ܢ ܒܝܼܫܵܐ. :ܫܠ݂ܲܚ ܘܲܫܕܼ݂ܵܗ̇ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܐܸܬܼܥܲܠܝܼ ܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ ܀ :ܘܬܲܠܚܹܗ ܠܐܸܫܛܵܪ ܚܲܝܵܒܹ̈ܐ\nܘܒܲܕܼܡܹܗ ܫܲܝܸܢ ܠܪ̈ܲܓܝܼܙܹܐ. :ܘܐܸܣܲܪ݂ ܐܸܢܘܿܢ ܠܲܡܠܝܼܠܹ̈ܐ\nܒܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܒܵܪܘܿܝܵܐ ܀ :ܗܘ̤ܵܐ ܡ̇ܘܬܹܿܗ ܥܸܠܲܬܼ ܚܲܝܹ̈ܐ\nܠܡܵܝ̈ܘܿܬܹܐ ܘܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ. :ܘܲܩܢ̣ܵܘ ܣܲܒܼܪܵܐ ܘܚܘܼܕܵܬܼܵܐ\nܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܫܲܘܝܵܐܝܼܬܼ ܀ :ܕܥܸܟ ܘܐܸܬܿܛܲܠܲܩ ܫܘܼܠܛܵܢܹܗ\nܕܡ̇ܪܘܿܕܼܵܐ ܕܫܲܥܒܸܿܕ ܐ̄ܢܵܫܵܐ. :ܘܫܲܪܝܼ ܡܲܝܠܸܠ ܟܲܕܼ ܩܵܥܹ̇ܐ\nܕܡ̇ܐ ܠܲܢ ܘܠܵܟ ܒܲܪ ܕܵܘܝܼܕܼ ܀ :ܙܲܩ̣ܬܿܘܼܗܝ ܒܩܵܠܹ̈ܐ ܡ̣ܢ ܟܠܕܿܘܼܟ\nܕܟܼܵܪ̈ܘܿܙܹܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܟܲܕܼ ܪܵܕܹܦܝܼܢ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ\nܕܠܵܐ ܢܸܕܼܠܘܿܚ ܫܲܝܢܵܐ ܕܐ̄ܢܵܫܵܐ ܀","english":"And you, do you not serve servitude from beginning to end? Have you not heard of the contest that you waged with Adam? How you were defeated and he conquered you, the living image of the Creator. With voices full of death, he terrified the athlete. And he did not know that he was hastening within himself while laughing at his weaknesses. The cause of death, he thought, would conquer him as it conquers everyone. And he did not know that through his death he would deliver the captivity from his hands. The wanton one completed his desire and laid down his life by means of death. And the dead one on the wood turned and overturned him and abolished his dominion. The dead one died in his victory and his strength grew strong, the power that dwells in him. And through the victory of his strength, he delivered the captivity from the evil one. He sent and cast it into mortality and ascended above the sufferings. And he abolished the decree of the guilty ones and with his blood he pacified the enraged. And he bound the tongues of the rational ones with love towards the Creator. His death became the cause of life for the dead and the undying. And hope and renewal stood equally for the rational and the deaf. The dominion of the rebel who enslaved man was destroyed and vanished. And he began to speak while crying out, \"What is mine and what is yours, son of David?\" His heralds proclaimed with voices from all sides, from the preachers full of spirit, while they pursued the cunning one so that the tempter of man would not disturb.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܝܼ ܦܵܠ̇ܚܝܼܬܿܘܿܢ ܥܲܒܼܕܿܘܼܬܼܵܐ","severity":"info","text":"The opening rhetorical question addresses the audience directly, challenging them to recognize their own servitude in contrast to Christ's victory.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The term 'athlete' (from Greek ἀθλητής) is used here for Christ, portraying his passion as a contest against death and the Evil One.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܝܼܬܼ ܡ̇ܝܘܿܬܼܵܐ ܒܲܟܼܝܵܢܹܗ","severity":"info","text":"The paradox 'the dead one died in his victory' echoes the Pauline theme of Christ's death as triumph over death (cf. 1 Cor 15:54-57).","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܕܼܡܹܗ ܫܲܝܸܢ ܠܪ̈ܲܓܝܼܙܹܐ","severity":"info","text":"The image of Christ's blood pacifying the enraged reflects early Syriac soteriology, where Christ's blood reconciles cosmic and human conflict.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܲܠܚܹܗ ܠܐܸܫܛܵܪ ܚܲܝܵܒܹ̈ܐ","severity":"info","text":"This line marks a shift from narrative of Christ's victory to its consequences: the abolition of guilt and the binding of rational beings in love.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡ̇ܐ ܠܲܢ ܘܠܵܟ ܒܲܪ ܕܵܘܝܼܕܼ","severity":"caution","text":"The cry 'What is mine and what is yours, son of David?' is obscure; it may allude to a lost exegetical tradition or a dramatic dialogue between Death and David.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of David' in the cry is ambiguous: it could refer to Christ (as Davidic heir) or to a figure in a typological contest.","The phrase 'the dead one on the wood' (ܡܝܼܬܼܵܐ ܕܥܲܠ ܩܲܝܣܵܐ) may refer to Christ on the cross or to a symbolic figure of death itself."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܓܠ̣ܵܘ ܠܹܗ ܒܵܕܼܩܲܝ̈ ܟܲܣ̈ܝܵܬܼܵܐ\nܠܡܵܪܘܿܕܼܵܐ ܥܲܠ ܫܘܼܢܵܩܹܗ. :ܘܐܲܦܸܠܘ ܒܐܸܕܼܢܵܘ̈ܗܝ ܣܲܒܲܪ̈ܵܬܼܵܐ\nܕܠܵܐ ܕܵܥܟܵܐ ܫܲܠܹܗܒܼܝܼܬܹܗ ܀ :ܘܕܲܚ̣ܙܵܐ ܕܲܒܼܛܸܠ ܫܘܼܠܛܵܢܹܗ\nܘܲܡܛܲܝܲܒܼ ܠܹܗ ܫܘܼܢܵܩܵܐ. :ܐܸܬܼܡܲܪܡܲܪ ܘܲܦܩ݂ܲܪ ܘܲܫܢ̣ܵܐ\nܘܲܗܘ̤ܵܐ ܟܠܹܗ ܕܲܠܩܘܼܒܼܠܵܐ ܀ :ܚܙ̣ܵܐ ܕܐܸܬܼܦܲܪܣܝܼ ܨܸܢ̈ܥܵܬܹܗ\nܒܢܘܼܗܪܵܐ ܕܕܸܢܚܹܗ ܕܲܡܫܝܼܚܵܐ. :ܘܫܲܪܝܼ ܕܢܓܼܡܸܕܼ ܓܲܠܝܵܐܝܼܬܼ\nܘܢܸܚܛܘܿܦ ܠܹܗ ܫܡܵܐ ܝܲܩܝܼܪܵܐ ܀ :ܒܲܡܫܝܼܚܵܐ ܡܲܠܲܐܟ ܢܘܼܗܪܵܐ\nܡܟܲܢܹܐ ܢܲܦܫܹܗ ܡܲܪܵܚܵܐ. :ܘܩܵܪܹ̇ܐ ܠܓܼܵܡ̇ܪ̈ܲܝ ܨܸܒܼܝܵܢܹܗ\nܡܲܠܲܐܟܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀ :ܫܡ݂ܲܥ ܕܲܥܬܼܝܼܕܼܵܐ ܡܹܐܬܼܝܼܬܹܗ\nܕܲܡܫܝܼܚܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ. :ܘܲܫܪܝܼ ܕܢܲܛܥܹܐ ܙܹܐܦܵܢܵܐ\nܒܫܸܡ ܓܸܠܝܵܢܹܗ ܕܲܡܫܝܼܚܵܐ ܀ :ܡ̣ܢ ܙܲܒܼܢܵܐ ܪܡܸܐ ܠܹܗ ܗܸܪܓܵܐ\nܘܬܼܵܥܹ̇ܫ ܒܵܗ̇ ܒܡܲܪܝܼܪܘܼܬܹܗ. :ܘܝܵܩ̇ܕܵܐ ܪܸܓܿܬܹܗ ܠܲܝܟ ܢܘܼܪܵܐ\nܕܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܨܸܒܼܝܵܢܹܗ ܀ :ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܕܒܼܵܪܘܿܝܵܐ\nܬܵܟܹ̇ܣ ܠܵܗ̇ ܠܡܲܪܝܼܪܘܼܬܹܗ. :ܥܕܲܡ̇ܐ ܕܫܵܒܹ̇ܠ ܫܘܼܠܵܡܵܐ\nܙܲܒܼܢܵܐ ܕܲܦܣܝܼܩ ܒܚܲܪܥܬܹܗ ܀ :ܝܵ̇ܕܲܥ ܕܲܟܼܡܵܐ ܡܸܬܼܒܲܥܝܵܐ\nܕܲܢܩܵܘܹܐ ܡܸܬܼܚܵܐ ܕܙܲܒܼܢܹ̈ܐ. :ܘܫܵܩܹ̇ܠ ܠܹܗ ܠܪܸܡܙܵܐ ܕܐܲܚܝܼܕܼ\nܘܗܵܝܕܿܝܹܢ ܕܵܢܲܚ̇ ܥܵܘ̇ܠܵܐ ܀ :ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܡܲܪܫܸܠ ܠܹܗ\nܕܲܢܚܵܘܸܐ ܡܲܪܝܼܪܘܼܬܹܗ. :ܘܣܵܥܹ̇ܐ ܘܣܵܠܹ̇ܩ ܡܲܪܵܚܵܐ\nܠܪܵܘܡ̇ܐ ܕܲܫܡܹܗ ܕܲܡܫܝܼܚܵܐ ܀ :ܒܟܼܠ ܡܸܕܸܿܡ ܒܹܗ ܡܸܬܿܕܲܡܸܐ\nܒܐܸܣܟܹܿܟܵܐ ܘܠܵܘ ܒܲܫܪܵܪܵܐ. :ܟܲܕܼ ܣܵܥܲ݁ܪ ܚܲܝܠܹ̈ܐ ܒܕܼܘܼܡܝܹܗ\nܒܦܲܢܛܵܣܝܼܵܐ ܕܠܵܐ ܓܘܼܫܡܵܐ ܀ :ܠܵܐ ܥܵܒܹ̇ܕܼ ܠܵܗ̇ ܠܡܹܐܬܼܝܼܬܹܗ\nܡ̇ܪܘܿܕܼܵܐ ܪܘܼܚܵܢܵܐܝܼܬܼ.","english":"He revealed the hidden treasuries to the rebellious one over his market. And he cast into his hands the hopes that his flame would not be extinguished. And when he saw that his authority was nullified and the market was prepared for him, he became embittered, broke out, and raged, and became entirely contrary. He saw that his plots were scattered by the light of the fear of Christ. And he began to openly gather and snatch the honored name. In Christ, the angel of light, the arrogant one covers himself. And he calls the accomplices of his will, the angels of righteousness. He heard that the coming of Christ was destined at the end of the sacrifices. And he began to confuse the foam with the name of the revelation of Christ. From the sacrifice he cast a thought and will stumble in his bitterness. And his burning passion is like a fire that will bring his will to light. The sign of the power of the Creator will conceal his bitterness. Until the sacrifice, which is cut off at its end, receives completion. He knows how necessary it is to maintain the duration of the sacrifices. And he takes the sign of the one who holds, and then the iniquity will be extinguished. At the end of the sacrifices, he will send forth to show his bitterness. And the arrogant one will strive and ascend to the height of the name of Christ. In everything he is imitated in him in form and not in truth. When he performs powers in his likeness in a phantom without body. The rebellious one does not make his coming spiritually.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܪܘܿܕܼܵܐ","severity":"info","text":"The term ܡܵܪܘܿܕܼܵܐ (mārōdā) means 'rebellious one' and is a standard Syriac epithet for Satan, emphasizing his defiance against divine order.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܲܐܟ ܢܘܼܗܪܵܐ","severity":"info","text":"The phrase 'angel of light' (ܡܲܠܲܐܟ ܢܘܼܗܪܵܐ) alludes to 2 Corinthians 11:14 (Syr. tradition), where Satan is described as an angel of light deceiving humanity.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The repeated reference to 'sacrifices' (ܙܲܒܼܢܹ̈ܐ) reflects the liturgical context of Holy Week, where the sacrifice of Christ is central, and Satan's defeat is tied to the end of sacrificial offerings.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit describing Satan's reaction to Christ's impending victory, moving from his initial rage to his futile imitation of Christ's power, culminating in his spiritual failure.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܢܛܵܣܝܼܵܐ","severity":"info","text":"The term 'phantom' (ܦܲܢܛܵܣܝܼܵܐ) parallels Greek φαντασία, used in early Christian polemics to describe Satan's illusory powers, echoing Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܚܵܘܸܐ","severity":"caution","text":"The verb ܕܲܢܚܵܘܸܐ (to show) is uncertain in this context; the Syriac may be corrupt or a scribal error, as the expected form would be ܕܲܢܚܵܐ (to be extinguished).","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'market' (ܫܘܼܢܵܩܵܐ) may be metaphorical for the world or the arena of human activity, but its precise referent is unclear.","The identity of 'the one who holds' (ܐܲܚܝܼܕܼ) is ambiguous; it could refer to Christ or to a divine agent controlling the sacrifices."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܝܼܕ ܒܲܪܢܵܫܵܐ ܓܵܡܲ݁ܪ ܠܵܗ̇\nܠܛܘܼܥܝܲܝ ܕܝܼܠܹܗ ܒܐܲܒܿܝܼܕܹ̈ܐ ܀ :ܒܛܲܟܼܣܵܐ ܕܕܹܢܚܹܗ ܕܲܡܫܝܼܚܵܐ\nܡܸܬܿܬܿܕܲܡܹܐ ܐܵܟܹ̇ܿܠ ܩܲܪܨܵܐ. :ܟܕܼ ܓܵܒܼ̇ܐ ܠܹܗ ܒܲܪܢܵܫܵܐ\nܘܓܼܵܡܲ݁ܪ ܒܹܗ ܡܘܼܠܵܝ ܪܘܼܫܥܹܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܡܸܠܬܼܵܐ ܕܡ̣ܢ ܐܲܒܼܵܐ\nܡܕܲܡܸܐ ܢܲܦܫܹܗ ܡܵܪܘܿܕܼܵܐ. :ܕܐܸܬܿܬܲܚܬܿܝ ܒܝܲܕܼ ܨܸܒܼܝܵܢܹܗ\nܠܲܥܡܘܼܪܝܵܐ ܕܲܒܼܐ̄ܢܵܫܘܼܬܿܢ ܀ :ܒܗܵܝ̇ ܪܲܒܿܘܼܬܼܵܐ ܡܸܬܿܕܲܡܸܐ\n:ܕܓܸܡܪܲܬ̤ ܚܲܝܹ̈ܐ ܕܦܘܼܪܩܵܢܲܢ\n:ܘܠܵܒܹ̇ܫ ܐܵܦ ܗܘ̤ ܒܲܪܢܵܫܵܐ\nܘܨܵܐܹܕ ܒܹܗ ܐ̄ܢܵܫܵܐ ܠܡܵܘܬܵܐ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܓܵܒܹ̇ܐ ܠܹܗ\nܡܸܢܹܗ ܕܓܸܢܣܵܐ ܕܡ̇ܝܘܿܬܹ̈ܗ. :ܘܡܲܠܒܸܿܫ ܠܹܗ ܪܘܼܚܵܐ ܕܫܘܼܩܪܵܐ\nܘܣܵܥܲ݁ܪ ܒܹܗ ܚܲܝܠܹ̈ܐ ܕܛܘܼܥܝܲܝ ܀ :ܡܲܫܩܸܐ ܠܹܗ ܟܵܣܵܐ ܕܡܸܪܬܹܗ\nܘܡܲܪܘܸܐ ܠܹܗ ܒܬܸܛܪܵܐ ܕܪܘܼܓܼܙܹܗ. :ܘܕܼܵܠܲܚ̇ ܒܵܗ̇ ܒܡܲܪܝܼܪܘܼܬܹܗ\nܠܲܫ̈ܦܲܝܵܐ ܕܢܸܬܿܕܲܡܿܘܿܢ ܒܹܗ ܀ :ܟܠܹܗ ܨܸܒܼܝܵܢܹܗ ܓܵܡܲ̈ܪ\nܡܲܪܵܚܵܐ ܒܗܵܘ̇ ܒܲܪܢܵܫܵܐ. :ܟܲܕܼ ܓܵܢܹ̇ܒܼ ܒܹܗ ܐܝܼܩܵܪܵܐ\nܓܵܢܹ̇ܒܼ ܒܹܗ ܐܝܼܩܵܪܵܐ:\nܕܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ ܕܲܡܫܝܼܚܵܐ ܀ :ܡܫܲܕܲܪ ܩܕܼܵܡ̇ܘܗܝ ܐܝܼ̈ܙܓܲܕܹܿܐ\nܐܲܠܦܹ̈ܐ ܕܕܲܝܘܹ̈ܐ ܠܟܼܠ ܦܸܢ̈ܝܵܢ. :ܟܲܕܼ ܫܵܓܼ̇ܫܝܼܢ ܠܵܗ̇ ܠܲܒܼܪܝܼܬܼܵܐ\nܒܛܸܒܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܕܡܹܐܬܼܝܼܬܹܗ ܀ :ܫܸܡܠܹ̈ܐ ܕܲܡܠܹܝܢ ܣܘܼܪ̈ܕܹܐ\nܙܵܪܥܝܼܢ ܒܐܸܕܢܹ̈ܐ ܕܟܼܠ ܥܲܡܡܝܼ̈ܢ. :ܟܲܕܼ ܫܵܒܲܩܝܼܢ ܦܘܼܠܚܵܢܲܝ̈ܗܘܿܢ\nܘܢܵܦ̇ܩܝܼܢ ܚܵܙܹ̇ܝܢ ܠܲܢܟܼܝܼܠܵܐ ܀ :ܓܘܼܢܚܹ̈ܐ ܘܛܸܒܹ̈ܐ ܡܲܪܝܼܪܹ̈ܐ\nܪܵܗ̇ܛܝܼܢ ܒܵܗ̇ ܒܐܲܪܥܵܐ ܟܠܵܗ̇. :ܕܗܵܐ ܕܢܲܚ̣ ܡܸܟܹܿܝܠ ܣܘܼܟܵܝܵܐ\nܦܘܿܩܘ ܩܲܒܸܿܠܘ ܡܲܠܟܵܐ ܕܐܵܬܹ̇ܐ ܀ :ܚܲܝܠܵܐ ܕܫܹܐܕܹ̈ܐ ܫܵܓܹ̇ܫ ܠܵܗ̇\nܠܥܵܡܲܪܬܵܐ ܥܲܠ ܝܲܬܵܒܹ̈ܝܗ̇.","english":"through the son of man he completes  \nhis errors in his hands. In the ordinance of the passion of Christ  \nthe slanderer is likened. When the son of man chooses him  \nand completes in him the fullness of his wickedness. In the likeness of the word from the father  \nthe rebel likens himself. That he descended by his will  \nto the dwelling of the abyss. In that greatness he is likened  \nto the ember of life of salvation  \nand that son of man also puts on  \nand hunts with him the abyss for death. One son of man chooses him  \nfrom the corpse of his dead. And clothes him with the spirit of falsehood  \nand sets in motion through him the forces of his errors. He gives him to drink the cup of his bitterness  \nand intoxicates him with the venom of his wrath. And he stirs up in his bitterness  \nthe banks of the likenesses that are likened in him. All his will he completes  \nthe reveler in that son of man. When he honors him  \nhe honors him  \nthe greatness of the glory of Christ. He sends before him messengers  \nthousands of demons to all regions. When they disturb creation  \nwith the wiles of the forces of his coming. The names of the filled with deceits  \nthey sow in the ears of all peoples. When they leave their works  \nand go out to see the accuser. Groans and bitter wiles  \nrun throughout the whole earth. That now the meaning  \ngo out receive the king who comes. The host of demons disturbs  \nthe dwelling upon its inhabitants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ","severity":"info","text":"The Syriac term ܒܲܪܢܵܫܵܐ (bar nāšā) means 'son of man' and here refers to a human agent used by Satan, not a Christological title.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܘܼܥܝܲܝ","severity":"info","text":"The term ܛܘܼܥܝܲܝ (ṭūʿyay, 'errors') reflects Narsai's theme of demonic deception leading humanity astray, a common motif in Syriac ascetic and liturgical poetry.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Satan's activity, using parallel clauses (e.g., 'he gives him to drink... and intoxicates him') to build a rhythmic, incantatory style typical of Narsai's memre.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵܐ ܕܡ̣ܢ ܐܲܒܼܵܐ","severity":"info","text":"The phrase 'word from the father' (ܡܸܠܬܼܵܐ ܕܡ̣ܢ ܐܲܒܼܵܐ) echoes Johannine language (John 1:1, 14) but is used here to contrast the rebel's self-likening with Christ, the true Logos.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's vivid depiction of demons disturbing creation and sowing deceits reflects the liturgical context of Holy Week, where the cosmic struggle between Christ and Satan is dramatized for the congregation.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of man' (ܒܲܪܢܵܫܵܐ) is ambiguous: it could be a generic human or a specific figure; the reading taken is a human agent of Satan.","The phrase 'the ember of life of salvation' (ܓܸܡܪܲܬ̤ ܚܲܝܹ̈ܐ ܕܦܘܼܪܩܵܢܲܢ) is obscure; it may refer to a paradoxical image of Satan's self-likening to Christ's saving power."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܟܲܕܼ ܟܵܢ̇ܫܝܼܢ ܡ̣ܢ ܟܠܦܸܢ̈ܝܵܢ\nܠܲܚܙܵܬܹܗ ܕܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ ܀ :ܚܸܙܘܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܡܸܬܼܚܵܘܹܝܢ\nܠܕܲܡܝܼܪܹ̈ܐ ܒܠܲܝ̈ܠܵܘܵܬܼܵܐ. :ܘܲܒܼܥܝܼܪܘܼܬܼܵܐ ܕܐܝܼܡܵܡܹ̈ܐ\nܛܸܒܹ̈ܐ ܕܫܵܓܼ̇ܫܝܼܢ ܪܸ̈ܥܝܵܢܹܐ ܀ :ܩܛܝܼܪܵܐ ܕܕܲܝܘܹ̈ܐ ܢܵܓܹ̇ܕܼ ܠܵܗ̇\nܠܐ̄ܢܵܫܘܼܬܼܵܐ ܨܹܝܕ ܙܹܐܦܵܢܵܐ. :ܟܲܕܼ ܨܵܝ̇ܒܿܝܼܢ ܟܸܢܫܝܼ̈ܢ ܟܸܢܫܝܼ̈ܢ\nܠܣܸܓܼܕܲܬܼ ܥܵܘ̣ܠܹܗ ܕܡ̇ܪܘܿܕܼܵܐ ܀ :ܒܐܲܠܦܹ̈ܐ ܕܫܹܐܕܹ̈ܐ ܡܸܙܕܲܝܲܚ\nܗܵܘ̇ ܡܵܐܢܵܐ ܕܟܼܠܵܗ̇ ܛܘܼܥܝܲܝ. :ܟܲܕܼ ܩܵܥܹ̇ܝܢ ܠܹܗ ܡ̇ܪ̈ܘܿܕܹܐ\nܫܠܵܡ ܡܲܠܟܵܐ ܩܥܹܐ ܫܘܼܠܛܵܢܵܐ ܀ :ܡܲܦܪܲܚ ܢܲܦܫܹܗ ܥܲܠ ܐܵܐܲܪ\nܟܲܕܼ ܡܸܙܕܲܝܲܚ ܒܲܥܢܵܢܹ̈ܐ. :ܘܡܸܬܼܚܵܘܸܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ\nܒܪܘܼܚ ܫܘܼܩܪܵܐ ܐܲܝܟ ܦܵܪܘܿܚܵܐ ܀ :ܡܩܲܕܿܫܝܼܢ ܠܹܗ ܫܹܐܕܹ̈ܐ ܛܲܡ̈ܐܹܐ\nܠܗ̇ܘ̇ ܛܲܡܐܵܐ ܐܲܝܟ ܙܲܟܵܝܵܐ. :ܟܲܕܼ ܓܵܕܼ̇ܠܝܼܢ ܠܹܗ ܩܘܼܠܵܣܹ̈ܐ\nܠܡܲܪܵܚܵܐ ܐܲܝܟ ܙܲܟܵܝܵܐ ܀ :ܦܵܬܲ݁ܚ ܦܘܼܡܹܗ ܘܲܡܡܲܠܸܠ\nܒܢܵܬܼ̈ ܩܵܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܫܲܝܢܵܐ. :ܟܲܕܼ ܢܵܓܹ̇ܕܼ ܠܵܗ̇ ܠܐ̄ܢܵܫܘܼܬܼܵܐ\nܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܘܐܵܘܝܘܼܬܼܵܐ ܀ :ܒܫܘܼܘܕܵܝܹ̈ܐ ܕܫܘܼܩܪܵܐ ܢܵܓܹ̇ܕܼ\nܠܟܼܠ ܬܸܓܼܡܝܼ̈ܢ ܒܵܬܲܪ ܡܸܠܵܘ̈ܗܝ. :ܟܲܕܼ ܡܸܫܬܵܘܕܹܿܐ ܢܘܼܚܵܡܵܐ\nܘܲܩܝܵܡܬܵܐ ܠܦܲܕܼܪܹ̈ܐ ܕܲܫܟܸܒܼܘ ܀ :ܡܢܲܚܸܡ ܡܝܼ̈ܬܹܐ ܕܠܵܐ ܓܘܼܫܡܵܐ\nܒܛܸܠܵܢ̈ܝܵܬܼܵܐ ܘܕܸܡ̈ܘܵܬܼܵܐ. :ܘܡܲܩܢܹܐ ܗܲܠܟܼܵܬܼܵܐ ܠܲܚܓܼܝܼܪܹ̈ܐ\nܟܲܕܼ ܠܵܐ ܕܵܪܟܿܝܼܢ ܥܲܠ ܐܲܪܥܵܐ ܀ :ܟܲܕܼܒܼܵܐܝܼܬܼ ܡܸܣܬܲܥܪ݁ܵܢ\nܐܵܬܼ̈ܘܵܬܼܵܐ ܕܲܓܵܠܵܬܼ̈ܐ. :ܘܲܒܼܪܘܼܚܵܐ ܕܛܘܼܥܝܲܝ ܡܲܛܥܹܐ\nܙܹܐܦܵܢܵܐ ܒܒܲܪ ܐܲܒܼܕܵܢܵܐ ܀ :ܘܡܲܣܓܸܿܐ ܡܪܲܟܸܿܒܼ ܟܠ ܦܘܼܪ̈ܣܝܼܢ\nܕܢܲܣܓܸܿܐ ܢܲܛܥܹܐ ܟܠ ܬܸܓܼܡܝܼ̈ܢ. ܡܥܲܡܸܩ ܛܵܡܲ݁ܪ ܟܠ ܦܲܚܝܼ̈ܢ.","english":"When he falls from his tricks  \nto the sight of the slayer of man. Visions of powers are revealed  \nto the buried in the nights. And in the wakefulness of days  \nthe wiles of the disturber of minds. The knot of demons weaves  \ndeception against the tempter. When the troubled ones bow down  \nto the worship of the wickedness of the rebel. In thousands of demons he is mixed,  \nthat one who is the vessel of all their error. When the rebels cry out to him,  \n\"Peace, king!\" he cries out, \"Authority!\" He makes his self fly through the air  \nwhen he is mixed in the clouds. And he appears to the eyes of the seers  \nin a spirit of falsehood like a flier. Unclean demons sanctify  \nthat unclean one as a victor. When they raise praises to him,  \nto the wanton one as a victor. He opens his mouth and speaks  \nin echoes of voices full of clamor. When he weaves deception  \nin the guise of love and concord. With confessions of falsehood he weaves  \nall his orders after his words. When he confesses the resurrection  \nand the standing to the corpses that lie. He warms the dead without body  \nwith shadows and images. And he makes processions stand for the dead  \nwhen they do not tread on the earth. Falsely are performed  \nthe signs of deceptions. And in the spirit of their error he leads astray  \nthe tempter in the son of perdition. And he increases and compounds all opportunities  \nthat he may increase and lead astray all orders. He deepens and buries all traps.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܢ̇ܫܝܼܢ","severity":"info","text":"The verb ܟܵܢ̇ܫܝܼܢ (kāʿeš) means 'to fall' or 'to stumble', often with a moral or spiritual connotation in Syriac literature.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܹܐܦܵܢܵܐ","severity":"info","text":"The term ܙܹܐܦܵܢܵܐ (zēpāʿā) is translated as 'tempter' and refers to a demonic or adversarial figure, possibly Satan, who is being deceived by the demons.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܹܐܕܹ̈ܐ","severity":"info","text":"The word ܫܹܐܕܹ̈ܐ (šēdē) denotes 'demons' in Syriac, reflecting a common Semitic term for malevolent spirits, often associated with pagan or heretical practices.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of demonic deception, with a series of parallel clauses describing the actions of the 'knot of demons' and the 'tempter', building a vivid picture of spiritual warfare.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܝܵܡܬܵܐ","severity":"info","text":"The mention of 'resurrection' (ܩܝܵܡܬܵܐ) and 'standing' (ܩܝܵܡܬܵܐ) echoes Christian eschatological themes, possibly alluding to the resurrection of Christ or the general resurrection, but here parodied by demons.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܩܢܹܐ ܗܲܠܟܼܵܬܼܵܐ","severity":"caution","text":"The phrase ܡܲܩܢܹܐ ܗܲܠܟܼܵܬܼܵܐ (maqʿē halkāṯā) is obscure; it may mean 'makes processions stand' or 'establishes practices', but the exact sense is uncertain due to the rare word ܗܲܠܟܼܵܬܼܵܐ.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tempter' (ܙܹܐܦܵܢܵܐ) is ambiguous: it could refer to Satan or a human figure being deceived by demons.","The phrase 'son of perdition' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) is ambiguous, possibly referring to a specific individual or a generic term for a lost soul."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܕܢܲܣܓܸܿܐ ܘܲܢܨܘܼܪ ܟܠ ܡܘܼܫ̈ܚܵܢ ܀ :ܫܵܪܹ݁ܐ ܫܘܼܠܛܵܢ ܕܲܝܵܢܹ̈ܐ\n:ܕܫܘܼܠܛܵܢܹܗ ܕܝܼܠܹܗ ܢܲܡܠܸܟ ܡܒܲܛܸܠ ܡܲܠ̈ܟܹܿܐ ܘܬܼܵܓܲܝ̈ܗܘܿܢ\nܕܠܹܗ ܢܸܩܪܘܿܢ ܡܲܠܟܵܐ ܒܲܠܚܘܿܕܼ ܀ :ܡܲܥܒܲܪ ܫܸܩܠܹ̈ܐ ܘܫܘܼܥܒܵܕܼܵܐ\nܘܲܟܼܣܸܦ ܪܹܫܵܐ ܘܡܲܕܲܐܬܼܵܐ. :ܕܡ̇ܐ ܕܐܲܓܼܗܝܼܘ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ\nܢܸܬܼܐܲܡܢܘܼܢ ܨܹܝܕ ܦܘܼܠܚܵܢܹܐ ܀ ܡܲܟܼܪܸܙ ܫܲܝܢܵܐ ܘܐܵܘܝܘܼܬܼܵܐ:\nܐܲܝܟ ܡܲܠܟܵܐ ܪܵܚܹ̇ܡ ܫܲܝܢܵܐ. :ܕܲܒܼܥܸܠܲܬܼ ܫܲܝܢܵܐ ܢܸܚܒܿܘܿܫ\nܟܠ ܬܸܓܼܡܝܼ̈ܢ ܒܲܡܨܲܝܼ̈ܕܼܵܬܹܗ ܀ :ܚܵܙ̇ܩܝܼܢ ܩܕܼܵܡ̇ܘܗܝ ܐܝܼ̈ܙܓܲܕܹܿܐ\nܕܲܢܛܲܝܒܼܘܼܢ ܠܹܗ ܐܵܘܵܢܹ̈ܐ. :ܘܡ̣ܢ ܐܲܬܼܪܵܐ ܠܐܲܬܼܪܵܐ ܡܫܲܢܸܐ\nܒܲܕܼܡܘܼܬܼ ܡܲܠܟܵܐ ܘܫܘܼܠܛܵܢܹܐ ܀ :ܒܫܸܡ ܐܲܠܵܗܵܐ ܡܸܬܼܟܲܢܸܐ\nܡܵܪܘܿܕܼܵܐ ܡ̣ܢ ܫܲܡܵܫܵܘ̈ܗܝ. :ܟܲܕܼ ܥܵܐܹ̇ܠ ܠܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ\nܘܣܵܓܼ̇ܕܿܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܀ :ܐܲܝܟ ܒܵܪܘܿܝܵܐ ܡܸܬܼܝܲܩܲܪ\nܡܲܪܵܚܵܐ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ. :ܕܲܡܫܝܼܚܵܐ ܩܵܪܹ݁ܐ ܢܲܦܫܹܗ\nܙܹܐܦܵܢܵܐ ܡ̇ܐܢܵܐ ܕܫܘܼܩܪܵܐ܀ :ܒܗܲܝܟܲܠ ܚܘܼܣܵܝܵܐ ܝܵܬܹ̇ܒܼ\nܗܵܘ̇ ܛܲܡܐܵܐ ܪܵܚܹ̇ܡ ܥܵܘ̣ܠܵܐ. :ܘܲܡܩܲܒܸܿܠ ܣܸܓܼܕܲܬܼ ܥܵܘ̣ܠܵܐ\nܡ̣ܢ ܥܲܛܠܹ̈ܐ ܥܵܘ̇ܠܵܐܝܼܬܼ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܡܫܝܼܚܵܐ ܕܡܸܣܬܲܟܸܿܐ\nܗܵܕܹܐ ܡܲܟܼܪܸܙ ܛܵܠܘܿܡ̇ܐ. :ܢܸܫܠܘܿܢ ܡܸܟܸܿܝܠ ܘܲܢܦܘܼܫܘܼܢ\nܐ̄ܪ̈ܙܹܐ ܘܛܘܼܦܣܹ̈ܐ ܘܦܸܠ̈ܐܵܬܼܵܐ ܀ :ܡܒܲܛܸܠ ܘܬܸܫܡܸܫܬܵܐ\nܕܗܘ̤ ܢܸܫܬܲܡܲܫ ܒܲܠܚܘܿܕܼܵܘܗܝ. :ܡܲܥܒܲܪ ܡܸܠܲܬܼ ܝܘܼܠܦܵܢܵܐ\nܕܡܸܠܬܼܵܐ ܕܝܼܠܹܗ ܬܸܬܼܩܲܒܲܠ ܀ :ܡܫܲܬܸܿܩ ܩܵܠܹ̈ܐ ܩܲܕܿܝܼܫܹ̈ܐ\nܟܵܪ݁ܘܿܙܹܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܕܠܵܐ ܢܸܩܪܘܿܢ ܒܐܸܕܢܲܝ̈ ܥܲܡܵܐ\nܘܲܢܨܘܼܬܼܘܼܢ ܫܸܡܥܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܥܠܲܝ ܠܲܡ ܒܲܕܼܿܩܘ ܟܵܪ̈ܘܿܙܹܐ\nܟܲܕܼ ܡܸܬܼܬܲܒܹܿܝܢ ܥܲܠ ܡܹܐܬܼܝܼܬܼܝ.","english":"He multiplies and forms all kinds of shapes. He begins the powers of the demons. He makes his own authority rule, abolishing kings and their crowns. He alone is called king. He passes through weights and service, and he covers the head and the mind. When he withdraws from service, the snares of the works are strengthened. He proclaims peace and concord, like a king who loves peace. For the sake of peace, he binds all the troops in his nets. Messengers go before him, who prepare the way for him. And from place to place he goes in the likeness of a king and authorities. In the name of God, the rebel covers himself from his servants. When he enters the temple of holiness, they bow down to him as to the Lord. Like the Creator, the vagabond is honored by the oppressors. He calls himself the Messiah, a lying mouthful of falsehood. In the temple of mercy sits that unclean one who loves iniquity. And he receives the worship of iniquity from the unjust ones unjustly. Woe, woe, O Messiah, who is hidden! This the oppressor proclaims. Be silent now and cease, mysteries, types, and wonders. He abolishes the service, that he alone might serve. He passes over the word of teaching, that his own word might be received. He silences the holy voices, the preachers of the words of the Spirit, so that the people may not hear the proclamation of the living word. The preachers have come to us, when they are revealed concerning my coming.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܢܲܣܓܸܿܐ ܘܲܢܨܘܼܪ ܟܠ ܡܘܼܫ̈ܚܵܢ","severity":"info","text":"The opening line describes the demonic figure's ability to assume multiple forms, continuing the theme of deception from the previous passage.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܝܼܚܵܐ","severity":"info","text":"The Syriac term ܡܫܝܼܚܵܐ (Mshiḥā) is used here in a polemical sense, as the demonic figure falsely claims the title 'Messiah' (line: ܕܲܡܫܝܼܚܵܐ ܩܵܪܹ݁ܐ ܢܲܦܫܹܗ).","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܗܲܝܟܲܠ ܚܘܼܣܵܝܵܐ","severity":"info","text":"The phrase 'temple of mercy' (ܗܲܝܟܲܠ ܚܘܼܣܵܝܵܐ) may echo the temple imagery of the Antichrist's false sanctity, reminiscent of 2 Thessalonians 2:4.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The 'preachers' (ܟܵܪ̈ܘܿܙܹܐ) likely refer to orthodox Christian proclaimers, whose silencing by the false messiah reflects Narsai's anti-heretical context.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܡܫܝܼܚܵܐ","severity":"info","text":"The exclamation 'Woe, woe, O Messiah' marks a rhetorical shift to direct address, intensifying the lament over the usurpation of Christ's identity.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡ̇ܐ ܕܐܲܓܼܗܝܼܘ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ","severity":"caution","text":"The phrase 'when he withdraws from service' is ambiguous: it may refer to the demonic figure ceasing his deceptive acts, or to a liturgical withdrawal; the context favors the former.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rebel' (ܡܵܪܘܿܕܼܵܐ) is not explicitly named but is consistently the demonic Antichrist figure.","The phrase 'from service' (ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ) could be read as liturgical service or as the demon's own deceptive activity; the latter is adopted here."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܫܒܼܘܿܩܘ ܡܲܚܙܝܼܬܼܵܐ ܕܦܸܠ̈ܐܵܬܼܵܐ\nܘܚܘܼܪܘ ܒܲܩܢܘܿܡ̇ܐ ܫܲܪܝܼܪܵܐ ܀ :ܟܵܠܹ̇ܐ ܥܡܵܕܼܵܐ ܕܲܒܼ̈ܡܲܝܵܐ\nܘܠܵܐ ܢܸܙܕܲܕܩܘܼܢ ܚܲܛܵܝܹ̈ܐ. :ܘܦܵܬܲ݁ܚ ܢܸܒܼܥܵܐ ܕܣܲܢܝܘܼܬܹܗ\nܘܲܡܟܲܬܸܿܡ ܒܵܗ̇ ܠܲܕܼܟܲܝ̈ܵܐ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܡܙܲܕܼܿܩ ܚܲܛܵܝܹ̈ܐ\nܘܫܵܒܹ̇ܩ ܥܵܘ̣ܠܵܐ ܘܲܚܛܝܼܬܼܵܐ. :ܡܸܠܲܝ̈ ܝܵܗ̈ܒܵܢ ܚܘܼܣܵܝܵܐ\nܚܠܵܦ ܡܲܝܵ̈ܐ ܠܦܲܓܼܪܵܐ ܘܢܦܲܫܵܐ ܀ :ܡܒܲܛܸܠ ܦܵܬܼܘܿܪ ܚܘܼܣܵܝܵܐ\nܕܠܵܐ ܢܸܬܼܩܲܕܲܫ ܐܲܝܟ ܛܲܟܼܣܵܐ. :ܟܲܕܼ ܡܲܟܼܪܸܙ ܒܐܸܕܢܲܝ̈ ܟܠܢܵܫ\nܒܘܛܵܠܹܗ ܕܐ̄ܪܵܙܵܐ ܚܲܝܵܐ ܀ :ܓܵܠܹ̇ܙ ܠܹܗ ܠܢܸܒܼܥܵܐ ܚܲܠܝܵܐ\nܡ̣ܢ ܣܸܦ̈ܘܵܬܼܵܐ ܕܫܵܬܼܘܿܝܵܘ̈ܗܝ. :ܘܲܠܗܵܘ̇ ܐܘܼܟܼܠܵܐ ܪܘܼܚܵܢܵܐ\nܟܵܠܹ̇ܐ ܠܹܗ ܡ̣ܢ ܢܵܣܘܿܒܼܵܘ̈ܗܝ ܀ :ܩܵܥܹ̇ܐ ܒܚܘܼܬܼܪܵܐ ܡܲܪܵܚܵܐ\nܩܵܠܹ̈ܐ ܕܲܡܠܹܝܢ ܓܘܼܕܵܦܵܐ. :ܕܐ̄ܢܵܐ ܐ̄ܢܵܐ ܫܪܵܪܵܐ ܘܦܘܼܫܵܩܵܐ\nܫܒܼܘܿܩܘ ܐ̄ܪ̈ܵܙܹܐ ܘܝܲܩܲܪܘ ܩܘܼܫܬܵܐ ܀ :ܐܘܿ ܠܓܼܘܼܢܚܵܐ ܡܲܪܝܼܪ ܛܸܒܹܿܗ\nܕܲܥܬܼܝܼܕ ܕܢܸܣܥܘܿܪ ܡ̇ܪܘܿܕܼܵܐ. :ܕܐ̄ܪܵܙܵܐ ܕܝܼܠܹܗ ܩܵܪܹ̇ܐ ܠܹܗ\nܠܐ̄ܪܵܙܵܐ ܕܦܲܓܼܪܹܗ ܕܡܲܚܸܐ ܟܠ ܀ :ܐܸܒܼܠܵܐ ܡܸܟܹܿܝܠ ܢܸܬܼܟܲܒܼܢܘܼܢ\nܦܲܪ̈ܘܿܫܹܐ ܥܲܠ ܗܵܢ ܓܘܼܢܚܵܐ. :ܘܒܼܵܚܪ̈ܲܝ ܙܹܐܦܵܐ ܡ̣ܢ ܩܘܼܫܬܵܐ\nܢܲܫܦܥܘܼܢ ܕܸܡܥܹ̈ܿܐ ܕܟܲܪܝܘܼܬܼܵܐ ܀ :ܪ̈ܵܚܡܲܝ ܗܸܪܓܵܐ ܘܝܘܼܠܦܵܢܵܐ\nܢܪܲܟܿܒܼܘܼܢ ܩܵܠܹ̈ܐ ܕܐܘܿܠ̈ܝܵܬܼܵܐ. :ܕܲܡܒܲܛܸܠ ܠܹܗ ܙܹܐܦܵܢܵܐ\nܠܥܸܢܝܵܢܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ ܀ :ܢܸܒܼܟܿܘܿܢ ܛܲܡ̈ܐܹܐ ܕܐܸܬܼܩܲܕܲܫܘ\nܒܲܣܚܵܬܼܵܐ ܕܡܲܥܡܘܿܕܼܝܼܬܼܵܐ. :ܕܲܡܫܲܬܸܿܩ ܠܹܗ ܡ̇ܪܘܿܕܼܵܐ\nܠܡܵܘܿܠܵܕܼܵܐ ܪܘܼܚܵܢܝܵܐ ܀ :ܢܲܟܼܪܘܿܢ ܟܠܗܘܿܢ ܫܲܘܝܵܐܝܼܬܼ\nܫܵܘܬܵܦܹ̈ܐ ܕܐ̄ܪܵܙܵܐ ܚܲܝܵܐ. :ܕܡܸܬܼܓܲܠܙܝܼܢ ܡ̣ܢ ܣܲܡ ܚܲܝܹ̈ܐ\nܒܢܲܝ̈ ܦܵܬܼܘܿܪܹܗ ܕܲܡܫܝܼܚܵܐ ܀","english":"Leave aside the spectacles of wonders\nand look at the true substance. He stops the baptism of the waters\nand sinners are not justified. And he opens the gentle will of his mercy\nand seals the pure with it. This one, this one justifies sinners\nand leaves aside iniquity and sin. He gives remission of debts\ninstead of water for body and soul. He abolishes the table of remission\nwhich was not consecrated according to the rite. While he proclaims with all his hands\nthe abolition of the living mystery. He reveals the gentle will\nfrom the lips of his drinkers. And to that spiritual food\nhe puts a stop from his partakers. The dissolute one cries out in the street\nshouts full of blasphemy. \"This one, this one is truth and interpretation;\nleave aside mysteries and honor truth.\" Oh, the bitter mockery of his goodness\nwhich the rebel is destined to perform. He calls the mystery that is his own\nthe mystery of his body that gives life to all. But now the interpreters have been confounded\nby this mockery. And the envious ones, from the truth,\nhave poured forth tears of sorrow. Lovers of thought and teaching\nhave composed hymns of praise. For the envious one abolishes\nthe petition of the words of the spirit. The pure ones who were consecrated\nby the washing of baptism weep. For the rebel silences\nthe spiritual birth. All the partners of the living mystery\ncry out equally. Which is revealed from the poison of life\nat the tables of the Messiah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܒܼܘܿܩܘ ܡܲܚܙܝܼܬܼܵܐ ܕܦܸܠ̈ܐܵܬܼܵܐ","severity":"info","text":"The opening imperative 'leave aside the spectacles of wonders' contrasts external marvels with the true substance of the mystery, a rhetorical move typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܡܵܕܼܵܐ ܕܲܒܼ̈ܡܲܝܵܐ","severity":"info","text":"'Baptism of the waters' (ܥܡܵܕܼܵܐ ܕܲܒܼ̈ܡܲܝܵܐ) is a technical term for water baptism, here contrasted with the spiritual baptism of the Eucharist.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܬܲ݁ܚ ܢܸܒܼܥܵܐ ܕܣܲܢܝܘܼܬܹܗ","severity":"info","text":"The phrase 'opens the gentle will of his mercy' echoes the Syriac liturgical tradition of Christ's mercy, possibly alluding to Psalm 145 or similar mercy passages, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܬܼܘܿܪ ܚܘܼܣܵܝܵܐ","severity":"info","text":"'Table of remission' (ܦܵܬܼܘܿܪ ܚܘܼܣܵܝܵܐ) refers to the Eucharistic altar, which Narsai contrasts with the 'table' of water baptism, reflecting a polemic against those who prioritize baptism over the Eucharist.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܵܐ ܐ̄ܢܵܐ","severity":"info","text":"The repeated 'This one, this one' (ܐ̄ܢܵܐ ܐ̄ܢܵܐ) marks a rhetorical climax, emphasizing the identity of the true mystery over against false claims, a structural device in Narsai's homilies.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܘܿ ܠܓܼܘܼܢܚܵܐ ܡܲܪܝܼܪ ܛܸܒܹܿܗ","severity":"info","text":"The exclamation 'Oh, the bitter mockery of his goodness' reflects a lament over the rebel's distortion of the mystery, a theme that resonates with later Syriac commentaries on the Eucharist.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (ܡ̇ܪܘܿܕܼܵܐ) is ambiguous; it may refer to a specific historical opponent or a generic figure of heresy.","The phrase 'from the poison of life' (ܡ̣ܢ ܣܲܡ ܚܲܝܹ̈ܐ) is ambiguous: 'poison' (ܣܲܡ) could also mean 'medicine', creating a paradox of life-giving substance."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܒܢܲܚ̈ܬܹܿܐ ܕܐܸܒܼܠܵܐ ܢܸܬܼܟܲܣܘܿܢ\nܟܵܗܢܹ̈ܐ ܡܟܲܗܢܲܝ̈ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ. :ܕܫܵܪܹ̇ܐ ܠܹܗ ܐܵܟܹ̇ܠܩܲܪܨܵܐ\nܠܩܵܢܘܿܢܵܐ ܕܛܘܼܟܵܣܲܝ̈ܗܘܿܢ ܀ :ܟܠ ܬܸܓܼܡܝܼ̈ܢ ܥܲܡ ܟܠ ܡܘܼܫ̈ܚܵܢ\nܢܙܲܡܪܘܼܢ ܩܵܠܹ̈ܐ ܕܚܸܢ̈ܓܼܵܬܼܵܐ. :ܕܒܼܵܛ̇ܠܝܼܢ ܩܲܠܹ̈ܐ ܕܗܘܼܠܵܠܹ̈ܐ\nܘܠܵܐ ܡܸܙܕܲܡܪܝܼܢ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ ܀ :ܡܲܢ ܠܵܐ ܢܸܒܼܟܸܿܐ ܘܢܸܬܿܬܲܢܲܚ\nܥܲܠ ܗܵܢ ܓܘܼܢܚܵܐ ܡܲܪܝܼܪܵܐ. :ܕܒܼܵܛ̇ܠܵܐ ܣܸܓܼܕܲܬܼ ܒܵܪܘܿܚܵܐ\nܘܡܸܬܼܩܲܪܒܼܵܐ ܠܐܵܟܹܿܠܩܲܪܨܵܐ ܀ :ܡܕܼܵܘܲܕ ܟܠܗܹܝܢ ܬܲܩ̈ܢܵܬܼܵܐ\nܡܲܪܵܚܵܐ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ. :ܘܫܵܪܹ̇ܐ ܛܲܟܼܣܹ̈ܐ ܘܢܵܡܘܿܣܹ̈ܐ\nܕܛܘܼܥܝܲܝ ܕܝܼܠܹܗ ܬܸܬܼܝܲܩܲܪ ܀ :ܒܐܵܬܼ̈ܘܵܬܼܵܐ ܕܲܓܵܠܵܬܼ̈ܐ\nܢܵܓܹ̇ܕܼ ܨܹܐܕܼܵܘܗܝ ܠܲܦܫܝܼܛܹ̈ܐ. :ܘܲܒܼܫܘܼܚܠܵܦܵܐ ܕܚܸܙ̈ܘܵܢܹ̈ܐ\nܡܲܛܥܸܐ ܠܸܒܵܐ ܕܝܵܕܼܘܿܥܹ̈ܐ ܀ :ܡܒܲܛܸܠ ܣܸܓܼܕܲܬܼ ܐܲܠܵܗܹ̈ܐ\nܘܫܵܪܹ̇ܐ ܟܘܼܡܪܹ̈ܐ ܘܩܵܨܘܿܡܹ̈ܐ. :ܕܗܘ̤ ܢܸܫܬܲܡܲܫ ܒܲܠܚܘܿܕܼܵܘܗܝ\nܟܵܗܢܵܐ ܘܡܲܠܟܵܐ ܘܲܢܒܼܝܼܵܐ ܀ :ܫܵܩ̈ܠܵܢ ܠܘܼܩܕܼܵܡ ܫܘܼܠܵܡܵܐ\nܗܸܠܹܝܢ ܕܐܸܡ݂ܲܪ ܦܵܪܘܿܩܲܢ. :ܫܸܡܥܹ̈ܐ ܕܩܹܐܪ̈ܣܹܐ ܘܲܩܪ̈ܵܒܹܐ\nܘܗܵܝܕܿܝܹܢ ܕܵܢܲܚ̇ ܥܵܘ̇ܠܵܐ ܀ :ܗܵܘܹ̇ܝܢ ܙܵܘܥܹ̈ܐ ܘܡܵܘܬܵܢܹ̈ܐ\nܘܓܼܘܼܢܚܹ̈ܐ ܕܲܡܠܹܝܢ ܣܘܼܪ̈ܵܕܹܐ. :ܘܩܵܐܹ̇ܡ ܥܲܡܵܐ ܥܲܠ ܥܲܡܵܐ\nܘܡܲܠܟܿܘܼܬܼܵܐ ܥܲܠ ܡܲܠܟܿܘܼܬܼܵܐ ܀ :ܒܵܛܹ̇ܠ ܥܵܠܡܵܐ ܡ̣ܢ ܥܲܡܠܵܐ\nܒܣܲܬܼܘܹ̈ܐ ܩܫܲܝܵ̈ܐ ܘܡܲܪܝܼܪܹ̈ܐ. :ܘܡܵܬܲܚ ܫܲܒܼܛܵܐ ܥܲܠ ܟܠܢܵܫ\nܘܟܲܦܢܵܐ ܡܢܵܘܸܠ ܓܲܢ̄ܒܵܪܹ̈ܐ ܀ :ܒܙܲܒܼܢܵܐ ܕܲܫܚܝܝܼܩ ܘܲܡܙܲܠܗܲܙ\nܘܬܼܵܩ̇ܦܝܼܢ ܩܹܐܪ̈ܣܹܐ ܘܲܩܪ̈ܵܒܹܐ. :ܒܹܗ ܡܲܕܼܢܲܚ ܠܹܗ ܡܲܪܵܚܵܐ\nܠܓܸܠܝܵܢܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ ܀ :ܘܥܲܠ ܗܵܕܹܐ ܡܲܦܗܸܐ ܠܟܼܠܢܵܫ\nܘܣܵܓܼ̇ܝܵܐ ܛܘܼܥܝܲܝ ܒܐܲܒܿܝܼܪܹ̈ܐ.","english":"In the terrors of the accuser, the priests are silent in the sanctuary. The slanderer looses the order of their canons. All the melodies with all the hymns and the singing of the voices of the festivals. The voices of the praises cease and are not sung in the sanctuary. Why does he not weep and lament over this bitter calamity? The worship of the spirit ceases and approaches the slanderer. David, all the ordinances, the reveler on the day of his revelation. And he looses the orders and laws of his own error to be honored. With false signs he hunts the simple. And by the change of visions he leads astray the heart of the knowing. He abolishes the worship of gods and looses the priests and the ascetics. So that he alone may serve, priest and king and lord. They take before the end the festivals which the Saviour said. The sounds of wars and battles, and then the wicked one is troubled. There will be earthquakes and deaths and calamities full of sorrows. And people rise against people, and kingdom against kingdom. The world ceases from labor in harsh and bitter winters. And the rod is stretched over everyone, and famine consumes the mighty. By a sacrifice that is abominable and horrifying, and wars and battles grow strong. In it the reveler reveals his bitterness. And over this he mocks everyone and multiplies his error among the mighty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܒܼܠܵܐ","severity":"info","text":"The Syriac term ܐܸܒܼܠܵܐ (ʾeḇlā) is here rendered 'accuser' but can also mean 'the evil one' or 'Satan'. In Narsai's liturgical context, it likely refers to the devil as the adversary of the Church's order.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܫܵܪܹ̇ܐ ܠܹܗ ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The phrase 'the slanderer looses the order of their canons' may echo the biblical figure of the accuser (Satan) disrupting worship, reminiscent of Job's trials or the eschatological chaos in Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܗܢܹ̈ܐ ܡܟܲܗܢܲܝ̈ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ","severity":"info","text":"The silencing of priests in the sanctuary reflects the liturgical disruption during Holy Week, a theme in Narsai's memre where the Passion narrative involves the temporary cessation of normal rites.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܒܼܵܛ̇ܠܝܼܢ ܩܲܠܹ̈ܐ ܕܗܘܼܠܵܠܹ̈ܐ","severity":"info","text":"The cessation of hymns and praises parallels the liturgical silence observed in Syriac tradition during the Triduum, as seen in other memre by Narsai describing the abandonment of festive chants.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܕܼܵܘܲܕ ܟܠܗܹܝܢ ܬܲܩ̈ܢܵܬܼܵܐ","severity":"info","text":"The reference to David and the 'reveler' (likely Julian the Apostate) reflects Narsai's anti-pagan polemic, where Julian's reforms are seen as a type of eschatological chaos, a common trope in Syriac Christian reception.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܵܩ̈ܠܵܢ ܠܘܼܩܕܼܵܡ ܫܘܼܠܵܡܵܐ","severity":"caution","text":"The phrase 'they take before the end the festivals which the Saviour said' is ambiguous; it may refer to the Antichrist's premature usurpation of Christian feasts, but the syntax is unclear and could be read as a corruption.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the reveler' (ܡܲܪܵܚܵܐ) is ambiguous; it may refer to Julian the Apostate or a generic eschatological figure. The phrase 'they take before the end' (ܫܵܩ̈ܠܵܢ ܠܘܼܩܕܼܵܡ ܫܘܼܠܵܡܵܐ) is syntactically unclear, possibly indicating a textual corruption or a deliberate inversion of liturgical order."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܕܚܵܙܹ̇ܝܢ ܙܲܒܼܢܵܐ ܕܡܸܫܬܲܚܠܲܦ\nܘܢܵܬܼܚ̇ܝܼܢ ܩܹܐܪ̈ܣܹܐ ܡ̣ܢ ܐܲܪܥܵܐ ܀ :ܡܫܲܠܸܐ ܩܪ̈ܵܒܹܐ ܘܬܲܟܼܬܿܘܼܫܹ̈ܐ\nܘܡܲܣܓܸܿܐ ܫܲܝܢܵܐ ܠܟܼܠ ܥܲܡܡܝܼ̈ܢ. :ܕܠܵܐ ܢܸܬܼܥܵܘܟܼܘܼܢ ܡ̣ܢ ܪܲܗܛܵܐ\nܕܦܘܼܠܚܵܢܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ ܀ :ܒܗܵܠܹܝܢ ܢܸܫ̈ܒܹܿܐ ܚܵܒܹ̇ܫ ܠܵܗ̇\nܠܐ̄ܢܵܫܘܼܬܼܵܐ ܘܲܡܦܲܟܲܪ ܠܵܗ̇. :ܕܡ̇ܐ ܕܲܚܙ̣ܵܘ ܫܲܝܢܵܐ ܒܙܹܐܦܵܐ\nܢܩܲܒܿܠܘܼܢܵܝܗܝ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܀ :ܒܐܸܣܟܹܿܡܵܐ ܕܥܸܠܲܬܼ ܫܲܝܢܵܐ\nܢܵܓܹ̇ܕܼ ܨܹܐܕܼܵܘܗܝ ܠܟܼܠ ܥܲܡܡܝܼ̈ܢ. :ܟܲܕܼ ܫܵܒܼ̇ܩܝܼܢ ܦܘܼܠܚܵܢܲܝ̈ܗܘܿܢ\nܘܡܲܙܲܚܝܼܢ ܠܹܗ ܐܲܝܟ ܡܲܠܟܵܐ ܀ :ܠܟܼܠ ܬܸܓܼܡܵܐ ܕܠܵܐ ܡܸܬܿܕܵܘܲܕ\nܘܛܵܥܹ̇ܐ ܒܵܬܲܪ ܝܘܼܠܦܵܢܹܗ. :ܕܐܵܦ ܠܲܓܼܒܲܝ̈ܐ ܐܸܢ ܡܲܨܝܵܐ\nܡܫܲܚܠܸܦ ܢܵܓܹ̇ܕ ܠܲܦܝܵܣܹܗ ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܡܸܬܼܚܲܫܲܚ\nܚܲܪܡܵܢܵܐ ܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ. :ܘܲܫܠܵܡܵܐ ܥܵܢܹ̇ܐ ܠܟܼܠܢܵܫ\nܣܵܢ̇ܐܵܐ ܕܟܼܠܵܗ̇ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܠܲܓܼ̇ܒܲܝܵܐ ܗ̄ܘ̣ ܣܵܢܹ̇ܐ ܒܲܠܚܘܿܕ\nܕܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܹܗ ܡܲܫܡܲܥܬܼܵܐ. :ܟܲܕܼ ܡܲܛܥܸܢ ܟܸܢܫܹ̈ܐ ܒܪܘܼܓܼܙܵܐ\nܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ ܕܠܵܐ ܢܸܚܘܿܢ ܀ :ܡ̣ܢ ܐܲܬܼܪܵܐ ܠܐܲܬܼܪܵܐ ܡܫܲܢܸܐ\nܕܢܲܟܠܸܟ ܥܲܠ ܟܠ ܫܘܼܠܛܵܢܹܗ. :ܟܲܕܼ ܡܸܫܬܲܥܠܸܐ ܡ̇ܪܘܿܕܼܵܐ\nܥܲܠ ܟܠ ܕܸܚ̈ܠܵܢ ܘܐܲܠܵܗܝܼ̈ܢ ܀ :ܠܵܘ ܛܘܼܥܝܲܝ ܕܲܒܼܕܸܚ̈ܠܵܬܼܵܐ\nܫܵܪܹ̇ܐ ܛܵܥ̇ܝܵܐ ܘܲܡܒܲܛܸܠ. :ܦܘܼܪ̈ܣܹܐ ܡܪܲܟܸܿܒܼ ܕܲܢܟܲܦܲܪ\nܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܡ̣ܢ ܐܲܪܥܵܐ ܀ :ܒܐܸܣܟܹܿܝܡ ܫܲܝܢܵܐ ܡܲܪܦܸܐ ܠܹܗ\nܠܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܒܵܪܘܿܝܵܐ. :ܒܐܸܣܟܹܿܡܵܐ ܕܙܲܕܲܝܼܩܘܼܬܼܵܐ\nܪܵܗ̇ܛܝܼܢ ܩܘܼܕܼܡ̇ܘܗܝ ܫܲܡܫܵܘ̈ܗܝ. :ܘܲܣܒܲܪܬܼܵܐ ܕܫܲܝܢܵܐ ܡܲܝܬܹܿܝܢ\nܕܗܵܐ ܠܲܡ ܡܲܛܝܼ ܦܵܪܘܿܩܵܐ ܀ :ܢܵܦ̈ܩܵܢ ܠܐܘܼܪܥܹܗ ܡܕܲܝܼ̈ܢܵܬܼܵܐ\nܒܲܙܡܝܼܪ̈ܵܬܼܵܐ ܘܗܘܼܠܵܠܹ̈ܐ.","english":"They see the sacrifice that is changed, and the thrones are lowered from the earth. He silences the battles and the censers, and increases the noise for all the peoples. So that they do not desist from the course of the service of his bitterness. In these days he binds up the church and makes it rich. For when they saw the noise in the tumult, they received him as if he were true. In the form of the cause of the noise, he hunts down all the peoples. While they abandon their services and honor him like a king. Every order that is not established wanders after his teaching. For even the chosen ones, if they are able, he changes and hunts down their persuasion. With love and mercy that are fitting, a curse kills a man. And peace seeks out every man, the helper of all the church. The chosen one alone helps, to whom they do not give a hearing. When he brings afflictions in anger against the sick who have no remedy. From place to place he goes, that he may rest upon all his authority. When the rebel is kindled against all fears and gods. Not the errors of the fears does the erring one loose and abolish. He arranges the portions that he may expel the fear of truth from the earth. In the form of the noise he relaxes love for the Creator. In the form of righteousness his servants run before him. And the gospel of the noise brings that the Savior has not yet arrived. The cities go out to meet him with hymns and praises.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܝܢܵܐ","severity":"info","text":"The Syriac term šayṭā (noise/tumult) is a key figure in this passage, personified as a deceptive force that disrupts worship and leads people astray. It likely refers to the slanderer or accuser introduced in the previous passage.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܟܹܿܡܵܐ","severity":"info","text":"The term eskemā (form/guise) appears twice, describing how the noise adopts the appearance of righteousness and love to deceive. This reflects a common theme in Syriac ascetical literature where evil mimics virtue.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܪܘܿܩܵܐ","severity":"info","text":"The mention of the Savior (pārōqā) who has not yet arrived echoes eschatological expectation, possibly alluding to the delay of the Parousia. This aligns with Narsai’s typological reading of Holy Week as a time of spiritual trial.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the previous section, describing the slanderer’s actions in the sanctuary. The repeated phrase “in the form of” (ܒܐܸܣܟܹܿܡܵܐ) structures the deception as a series of inversions of proper worship.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܲܓܼ̇ܒܲܝܵܐ","severity":"caution","text":"The term “chosen one” (lagbāyā) is ambiguous: it may refer to a specific ecclesiastical rank (e.g., deacon) or to the elect in general. The context suggests a figure who resists the noise but is isolated.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chosen one' (lagbāyā) is unclear; it may denote a clerical office or a faithful individual. The phrase 'the gospel of the noise' (ܣܒܲܪܬܼܵܐ ܕܫܲܝܢܵܐ) is paradoxical and may be a deliberate inversion of the true gospel."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܟܲܕܼ ܩܵܥܹ̇ܝܢ ܠܹܗ ܒܐܘܿܫܲܥܢܵܐ\nܫܘܼܒܼܚܵܐ ܠܡܲܠܟܵܐ ܕܲܕܢܲܚ̣ ܠܲܢ ܀ :ܠܐܸܒܼܠܵܐ ܪܲܒܵܐ ܗܵܦܹ̇ܝܟ ܠܵܗ̇\n:ܠܚܲܕܘܼܬܼܵܐ ܕܥܹܕܿܬܼ ܥܲܡܡܹ̈ܐ\n:ܘܡܸܫܬܲܚܛܵܐ ܡܟܼܝܼܪܲܬܼ ܩܘܼܕܼܫܵܐ\nܒܣܸܓܼܕܲܬܼ ܥܵܘ̣ܠܵܐ ܕܙܹܐܦܵܢܵܐ ܀ :ܣܸܦ̈ܘܵܬܼܵܐ ܕܲܩ̣ܥܲܝ̈ ܫܘܼܒܼܚܵܐ\nܘܢܲܫܸܩ ܐ̄ܪ̈ܵܙܹܐ ܕܣܲܡ ܚܲܝܹ̈ܐ. :ܩܵܥ̈ܝܵܢ ܩܵܠܹ̈ܐ ܕܓܼܘܼܕܵܦܵܐ\nܘܲܡܢܲܫ̈ܩܵܢ ܠܐܵܟܹ̇ܠܩܲܪܨܵܐ ܀ :ܦܘܼܡܹ̈ܐ ܕܗܲܠܸܠܘ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ\nܙܡܝܼܪ̈ܵܬܼܵܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܡܛܲܡܐܝܼܢ ܩܘܼܕܼܫܵܐ ܕܦܘܼܡܲܝ̈ܗܘܿܢ\nܒܙܲܡܝܼܪ̈ܵܬܹܗ ܕܲܢܟܼܝܼܠܵܐ ܀ :ܒܩܵܠܵܐ ܕܫܘܼܒܼܚܵܐ ܚܲܛܹ̇ܦ ܠܹܗ\nܡܲܪܵܚܵܐ ܠܣܸܓܼܕܲܬܼ ܡ̇ܪܹܗ. :ܟܲܕܼ ܡܲܚܸܬܼ ܠܵܗ̇ ܠܐ̄ܢܵܫܘܼܬܼܵܐ\nܡ̣ܢ ܪ̈ܵܡ̇ܬܼܵܐ ܠܡܵܟܵܬܹ̈ܐ ܀ :ܓܵܡܲ݁ܪ ܟܠܹܗ ܨܸܒܼܝܵܢܹܗ\nܡ̇ܪܘܿܕܼܵܐ ܒܒܲܪ ܐܲܒܼܕܵܢܵܐ. :ܘܗܵܝܕܹܿܝܢ ܝܵܗܹ̇ܒܼ ܒܵܪܘܿܝܵܐ\nܐܵܬ̤ܐ ܕܪ̈ܲܚܡܹܐ ܥܲܠ ܐܲܪܥܵܐ ܀ :ܕܵܢܲܚ̇ ܡ̣ܢ ܫܹܠܝ ܐܹܠܝܼܵܐ\n:ܘܬܼܵܟܹ̇ܿܣ ܚܹܐܦܹܗ ܕܲܢܟܼܝܼܠܵܐ\n:ܘܲܡܫܲܠܸܐ ܠܹܗ ܡ̣ܢ ܪܲܗܛܹܗ\nܕܠܵܐ ܢܲܣܓܸܿܐ ܘܢܲܫܪܲܥ ܠܟܼܠܢܵܫ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܡܸܫܬܲܕܲܪ\nܐܹܠܝܼܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ. :ܕܢܹܐܬܸܐ ܢܲܬܼܩܸܢ ܟܠ ܡܸܕܹܿܡ\nܩܕܼܵܡ ܓܸܠܝܵܢܹܗ ܕܲܡܫܝܼܚܵܐ ܀ :ܐܵܬܹ̇ܐ ܠܘܼܩܕܼܵܡ ܐܹܝܠܵܝܼܐ\nܕܲܢܫܲܬܸܿܩ ܩܵܠܹ̈ܐ ܕܛܘܼܥܝܲܝ. :ܘܢܲܦܥܸܐ ܠܸܒܵܐ ܕܐܲܒܼܵܗܹ̈ܐ\nܕܢܸܬܼܟܵܘܢܘܼܢ ܡ̣ܢ ܝܲܠܕܲܝ̈ܗܘܿܢ ܀ :ܐܝܼܙ ܓܲܕܵܐ ܕܲܡܠܸܐ ܫܲܝܢܵܐ\nܡܫܲܕܲܪ ܡܲܠܟܵܐ ܠܥܵܡܲܪܬܵܐ. :ܕܲܒܼܓܲܠܝܘܼܬܼܵܐ ܕܦܸܬܼܓܼܵܡܵܘ̈ܗܝ\nܢܦܲܟܲܗ ܡܸܪܬܹܗ ܕܪܲܓܿܝܼܙܵܐ ܀ :ܐܲܝܟ ܠܲܡܦܹܝܕܼܵܐ ܡܲܢܗܲܪ ܒܹܗ\nܠܚܸܫܘܼܟܹ̈ܐ ܠܘܵܬܼ ܝܼܕܲܥܬܼܵܐ. :ܘܐܲܝܟ ܗܲܕܿܝܼܐܵܐ ܡܲܦܥܸܐ ܒܹܗ\nܠܛܵܥܲܝܵ̈ܐ ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܀","english":"When he cries out in the Hosanna,  \nGlory to the King who sacrificed for us.  \nThe great mourning turns  \nInto the joy of the Church of the peoples.  \nAnd the pure sanctuary is profaned  \nBy the wicked worship of the serpent.  \nThe lips that cried out glory  \nKiss the mysteries that set life.  \nThe voices of blasphemy cry out  \nAnd torment the accuser.  \nThe mouths that praised in the sanctuary  \nHymns filled with spirit.  \nThey defile the sanctity of their mouths  \nWith the hymns of the deceiver.  \nWith a voice of glory he sins,  \nThe insolent one against the worship of his Lord.  \nWhen he lowers the humanity  \nFrom the heights to the low places.  \nHe completes all his will,  \nThe rebel against the son of the covenant.  \nAnd then the Creator gives  \nA sign of mercy upon the earth.  \nHe sacrifices from the silence of Elijah,  \nAnd arranges the step of the deceiver.  \nAnd he silences him from his course,  \nSo that he does not increase and begin for everyone.  \nBy this sign is sent  \nElijah at the end of the sacrifices.  \nThat he may come and arrange everything  \nBefore the revelation of the Messiah.  \nElijah comes before  \nTo silence the voices of error.  \nAnd to appease the heart of the fathers  \nWho were separated from their children.  \nThe lot that is full of clamor  \nThe king sends to the dwelling.  \nIn the revelation of his words  \nHe calms the wrath of the angry one.  \nLike a lamp he shines in it  \nFor the darknesses toward knowledge.  \nAnd like a guide he appeases in it  \nThe erring ones to the path of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܿܫܲܥܢܵܐ","severity":"info","text":"The Syriac ܐܘܿܫܲܥܢܵܐ (ʾōšaʿʿā) is a transliteration of the Hebrew hôšaʿ-nāʾ, 'save now,' used in the liturgy of Palm Sunday. Narsai here connects the cry of the crowd to the liturgical 'Hosanna' of Holy Week.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah (ܐܹܠܝܼܵܐ) appears as an eschatological figure who silences error and reconciles fathers with children. This echoes the tradition of Elijah as forerunner of the Messiah, rooted in Mal 4:5–6 and developed in Syriac exegesis.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܸܓܼܕܲܬܼ ܥܵܘ̣ܠܵܐ ܕܙܹܐܦܵܢܵܐ","severity":"info","text":"The phrase 'wicked worship of the serpent' (ܣܸܓܼܕܲܬܼ ܥܵܘ̣ܠܵܐ ܕܙܹܐܦܵܢܵܐ) likely refers to the devil or a demonic parody of Christian liturgy, a common theme in Narsai's homilies on the passion.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit within Narsai's metrical homily, moving from the Hosanna cry through the profanation of the sanctuary to the intervention of Elijah and the Creator's sign. The sequence anticipates the revelation of the Messiah.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܵܢܲܚ̇ ܡ̣ܢ ܫܹܠܝ ܐܹܠܝܼܵܐ","severity":"info","text":"The line 'He sacrifices from the silence of Elijah' (ܕܵܢܲܚ̇ ܡ̣ܢ ܫܹܠܝ ܐܹܠܝܼܵܐ) parallels the earlier motif of silencing the deceiver, linking Elijah's role to the cessation of error before the Messiah's coming.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܼܙ ܓܲܕܵܐ ܕܲܡܠܸܐ ܫܲܝܢܵܐ","severity":"caution","text":"The phrase 'the lot that is full of clamor' (ܐܝܼܙ ܓܲܕܵܐ ܕܲܡܠܸܐ ܫܲܝܢܵܐ) is obscure; it may refer to a specific liturgical practice or a symbolic casting of lots. The sense is contested.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' (ܡܲܠܟܵܐ) in the opening line is ambiguous: it could refer to Christ, a earthly ruler, or a typological figure.","The phrase 'the son of the covenant' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) may denote a monk or a baptized Christian, but its precise referent in this context is unclear."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܒܲܒܼ̈ܢܵܬܼ ܩܵܠܹ̈ܐ ܕܐܹܠܝܼܵܐ\nܒܵܛ̇ܠܝܼܢ ܩܵܠܵܘ̈ܗܝ ܕܲܢܟܼܝܼܠܵܐ. :ܘܦܵܣ̇ܩܝܼܢ ܢܸܫܒܵܘ̈ܗܝ ܐܲܣܝܼܪܹ̈ܐ\nܘܦܵܢܹ̇ܝܢ ܐܵܬܹ̇ܝܢ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܀ :ܡܲܣܓܸܿܐ ܙܵܪܲܥ ܐܹܠܝܼܵܐ\nܒ̈ܢܵܬܼ ܩܵܠܹ̈̄ܐ ܕܲܬܼܘܵܬܼ ܢܲܦܫܵܐ. :ܘܲܡܪܲܒܸܿܐ ܒܛܲܠܵܐ ܕܡܸܠܵܘ̈ܗܝ\nܬܝܵܒܼܘܼܬܼܵܐ ܕܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܀ :ܒܛܲܟܼܣܵܐ ܕܫܲܡܸܫ ܝܘܿܚܲܢܵܢ\nܩܕܼܵܡ ܕܸܢܚܹܗ ܐܲܪܥܵܢܵܝܵܐ. :ܒܹܗܘ̣ ܐܵܬܹ̇ܐ ܐܹܠܝܼܵܐ\nܩܕܼܵܡ ܗܵܘ̇ ܕܸܢܚܵܐ ܫܡܲܝܵܢܵܐ ܀ :ܬܪܹܝܢ ܟܵܪ̄ܘܿܙܹܐ ܒܸܣܪ̈ܵܢܹܐ\nܓ̣ܒܼܵܐ ܠܹܗ ܒܲܬܼܪܹܝܢ ܓܸܠܝܵܢܵܘ̈ܗܝ. :ܕܲܢܛܲܝܒܼܘܼܢ ܠܹܗ ܥܲܠ ܐܲܪܥܵܐ\nܐܵܘܵܢܹ̈ܐ ܕܚܘܼܒܵܐ ܠܹܗ ܒܲܬܼܪܹܝܢ ܓܸܠܝܵܢܵܘ̈ܗܝ. :ܕܲܢܛܲܝܒܼܘܼܢ ܠܹܗ ܥܲܠ ܐܲܪܥܵܐ\nܐܵܘܵܢܹ̈ܐ ܕܚܘܼܒܵܐ ܒܢܲܦܫܵܐ ܀ :ܝܘܿܚܲܢܵܢ ܐܲܟܼܪܸܙ ܝܲܠܕܹܿܗ\nܘܐܹܠܝܼܵܐ ܥܲܠ ܓܸܠܝܵܢܹܗ. :ܘܚܲܕܼܘܼ ܢܝܼܫܵܐ ܕܲܬܼܪ̈ܲܝܗܘܿܢ\nܕܢܲܦܢܘܿܢ ܨܹܐܕܼܵܘ̈ܗܝ ܠܐܲܒܿܝܼܕܹ̈ܐ ܀ :ܡܲܣܓܸܿܐ ܡܙܲܗܲܪ ܐܹܠܝܼܵܐ\nܕܗܵܐ ܩ̣ܪܸܒܼ ܡܸܟܹܿܝܠ ܫܘܼܠܵܡܵܐ. :ܦܢܵܘ ܡ̣ܢ ܬܵܘܫܵܐ ܛܵܥܲܝܵ̈ܐ\nܠܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ ܀ :ܡܩܵܘܸܐ ܒܓܼܘܼܡܕܹܿܗ ܡܲܪܵܚܵܐ\nܟܲܕܼ ܛܵܥܹ̇ܐ ܘܡܲܛܥܹܐ ܠܐ̄ܢܵܫܵܐ. :ܥܕܲܡ̇ܐ ܕܨܵܦܚܵܐ ܨܵܦܲܚܬܼܵܐ\nܥܲܠ ܐܲܦܹܝ̈ܗ̇ ܕܟܼܠܵܐ ܐܲܪܥܵܐ ܀ :ܠܗܵܘ̇ ܓܸܠܝܵܢܵܐ ܢܵܛܲ̇ܪ ܠܹܗ\nܠܥܵܘܵܠܵܐ ܘܟܸܢ ܡ̇ܘܒܸܿܕܼ ܠܹܗ. :ܕܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܘܡܲܠܲܐܟܹ̈ܐ\nܬܒܲܥܬܼܵܐ ܕܕܼܝܼܢܵܐ ܕܲܡܩܲܒܸܿܠ ܀ :ܩܕܼܵܡ ܗܵܘ̇ ܝܵܘܡ̇ܐ ܡܸܬܼܚܲܙ̈ܝܵܢ\nܐܵܬܼ̈ܘܵܬܼܵܐ ܕܝܲܗ̣̄ܒܼ ܦܵܪܘܿܩܲܢ. :ܘܡܸܫܬܲܠܲܡ ܟܠܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܫܵܠܹ̇ܐ ܥܵܠܡܵܐ ܡ̣ܢ ܪܲܗܛܹܗ ܀ :ܫܸܡܫܵܐ ܕܵܥ̇ܟܿܝܼܢ ܙܲܠܝܼܩܵܘ̈ܗܝ\nܘܣܲܗܪܵܐ ܠܵܐ ܡܚܵܘܸܐ ܢܘܼܗܪܹܗ.","english":"The sounds of Elijah  \nSilence the voice of the deceitful one. And they cut off his bound praises  \nAnd the signs from iniquity cease. Elijah multiplies and sows  \nThe sounds of the foundations of the soul. And he increases the dew of his words,  \nThe repentance of the people and the nations. In the order of John the servant who ministered  \nBefore the earthly fear. In that same one Elijah comes  \nBefore that heavenly fear. Two heralds in the flesh  \nHe chose for his two revelations. That he might prepare on earth  \nThe conditions of love for his two revelations. That he might prepare on earth  \nThe conditions of love in the soul. John proclaimed his birth  \nAnd Elijah his revelation. And they rejoiced at the time of both of them,  \nThat they might turn his commandments to the lost. Elijah multiplies and warns  \nThat the end is now near. Turn from the error of the straying ones  \nTo the straight path of the words. The arrogant one persists in his madness  \nWhile he errs and leads the people astray. Until the covering covers  \nThe face of the whole earth. That revelation he keeps  \nFor the wicked one and utterly destroys him. That the people and the angels may see  \nThe pursuit of the judgment that awaits. Before that day are shown  \nThe signs that the Savior gives. And everything that is written is fulfilled  \nAnd the world ceases from its course. The sun darkens its rays  \nAnd the moon does not show its light.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah is presented as a typological herald of the end times, paralleling John the Baptist in preparing for Christ's second coming.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܘܿܚܲܢܵܢ","severity":"info","text":"John the Baptist's proclamation of Christ's birth (cf. Luke 1:57-80) is paired with Elijah's revelation, likely referencing Malachi 4:5-6 and the tradition of Elijah as forerunner of the eschaton.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܟܵܪ̄ܘܿܙܹܐ","severity":"info","text":"The 'two heralds' (Elijah and John) reflect a common Syriac exegetical motif linking the Baptist and Elijah as dual witnesses of Christ's two advents (incarnation and second coming).","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܣܓܸܿܐ ܡܙܲܗܲܪ","severity":"info","text":"The repeated phrase 'Elijah multiplies and warns' (lines 9-10) forms a structural refrain, emphasizing the prophet's escalating eschatological exhortation.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܸܡܫܵܐ ܕܵܥ̇ܟܿܝܼܢ","severity":"info","text":"The darkening of the sun and moon (lines 15-16) echoes apocalyptic imagery found in Syriac liturgical poetry for Holy Week, particularly the tradition of cosmic signs at the crucifixion.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܒܼ̈ܢܵܬܼ ܩܵܠܹ̈ܐ","severity":"info","text":"The Syriac phrase 'sounds of Elijah' (line 1) is ambiguous: it may refer to Elijah's prophetic utterances or to liturgical chants associated with his feast; the context favors the former.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the deceitful one' (ܕܲܢܟܼܝܼܠܵܐ) is unclear—possibly Satan or a heretical teacher.","The phrase 'bound praises' (ܢܸܫܒܵܘ̈ܗܝ ܐܲܣܝܼܪܹ̈ܐ) is obscure; it may refer to constrained or false hymns."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܘܟܼܵܘܟܿܒܹ̈ܐ ܢܵܬܼ̇ܪܝܼܢ ܐܲܝܟ ܛܲܪ̈ܦܹܐ\nܘܒܼܵܛܹ̇ܠ ܪܲܗܛܵܐ ܕܢܲܗܝܼܪܹ̈ܐ ܀ ܙܵܝ̇ܚܝܼܢ ܐܲܠܦܹ̈ܐ ܕܣܸܕܼܪ̈ܲܝܗܘܿܢ:\nܕܚܲܝ̈ܠܵܘܵܬܼܵܐ ܫܡܲܝܵܢܹ̈ܐ. :ܟܲܕܼ ܣܵܥ̇ܪܝܼܢ ܫܘܼܠܛܵܢܲܝ̈ܗܘܿܢ\nܠܛܘܼܝܵܒܹܗ ܕܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ ܀ :ܦܵܬܲ݁ܚ ܬܲܪܥܵܐ ܕܲܪܩܝܼܥܵܐ\nܡܫܝܼܚܵܐ ܡ̇ܪܲܗ̇ ܕܬܸܫܒܿܘܿܚܬܵܐ. :ܘܕܼܵܢܲܚ̇ ܡ̣ܢ ܫܹܠܝ ܓܸܠܝܵܢܹܗ\nܘܲܡܚܲܦܸܐ ܠܹܗ ܠܢܲܗܝܼܪܵܐ ܀ :ܒܦܸܚܡܵܐ ܕܢܘܼܗܪܵܐ ܕܲܩܕܵܡ̇ܘܗܝ\nܢܘܼܗܪܹܗ ܕܫܸܡܫܵܐ ܚܸܫܘܿܟܼܵܐ ܗ̄ܘ̣. :ܘܲܠܦܘܼܬܼ ܕܸܢܚܹܗ ܩܲܠܝܼܠܵܐ\nܨܸܡܚܹܗ ܕܒܲܪܩܵܐ ܡܲܬܿܝܼܢܵܐ ܗ̄ܘ̣ ܀ :ܠܲܝܬܿ ܦܸܚܡܵܐ ܠܗܵܝ̇ ܬܸܫܒܿܘܿܚܬܵܐ\n:ܕܡܸܬܼܚܵܘܸܐ ܒܵܗ̇ ܓܸܠܝܵܢܹܗ\n:ܘܠܵܐ ܕܘܼܡܝܵܐ ܠܗܵܝ̇ ܪܲܒܿܘܼܬܼܵܐ\nܕܡܸܙܕܲܝܲܚ ܒܵܗ̇ ܡ̣ܢ ܥܝܼܪܹ̈ܐ ܀ :ܐܲܠܦܹ̈ܐ ܕܟܸܢ̈ܫܹܐ ܪ̈ܘܼܚܵܢܹܐ\nܬܵܢܹ̇ܝܢ ܫܘܼܒܼܚܵܐ ܕܪܲܒܿܘܼܬܹܗ. :ܘܲܣܪ̈ܵܦܹܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ\nܡܩܲܕܿܫܝܼܢ ܠܹܗ ܡ̣ܢ ܟܠ ܦܸܢ̈ܝܵܢ ܀ :ܠܵܐ ܡܸܬܼܡܲܠܠܝܼܢ ܩܵܠܲܝ̈ܗܘܿܢ\nܒܠܸܫܵܢܹ̈ܐ ܐܲܪ̈ܥܵܢܵܝܹܐ. :ܘܠܵܐ ܡܨܹܝܢ ܨܵܝ̇ܬܿܝܼܢ ܡܵܝ̈ܘܿܬܹܐ\nܢܸܥ̈ܡܵܬܼܵܐ ܕܗܘܼܠܵܠܲܝ̈ܗܘܿܢ ܀ :ܡܙܝܼܥܝܼܢ ܠܐܲܪܥܵܐ ܒܩܵܠܲܝ̈ܗܘܿܢ\nܘܠܲܫܡܲܝܵܐ ܒܫܝܼܦܘܿܪ̈ܲܝܗܘܿܢ. :ܟܲܕܼ ܪܵܗ̇ܛܝܼܢ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ\nܕܲܢܣܲܒܼܪܘܼܢ ܩܵܠ ܦܘܼܪܩܵܢܵܐ ܀ :ܩܵܠ ܩܲܪ̈ܢܵܬܼܵܐ ܡܲܪܥܸܠ ܠܵܗ̇\nܠܥܵܡܲܪܬܵܐ ܥܲܠ ܝܲܬܵܒܹ̈ܝܗ̇. :ܘܫܝܼܦܘܿܪܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܡܲܪܡܹܝܢ\nܙܵܘܥܵܐ ܒܠܸܒܵܐ ܕܛܲܒܿܝܼܥܹ̈ܐ ܀ :ܠܥܸܠ ܡ̣ܢ ܟܠܗܘܿܢ ܡܸܙܕܲܝܲܚ\n:ܡܫܝܼܚܵܐ ܡܵܪܵܗ̇ ܕܬܸܫܒܿܘܿܚܬܵܐ\n:ܟܲܕܼ ܩܵܥܹ̇ܝܢ ܠܹܗ ܒܩܵܠܲܝ̈ܗܘܿܢ\nܩܲܕܿܝܼܫ ܡܲܠܟܲܢ ܙܲܟܵܝܵܐ ܀ :ܡܙܲܝܲܚ ܠܹܗ ܪܹܫ ܡܲܠܲܐܟܹ̈ܐ\nܠܢܝܼܫܹܗ ܚܲܝܵܐ ܕܲܨܠܝܼܒܼܵܐ. :ܘܲܒܼܫܘܼܒܼܚܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ\nܡܚܵܘܸܐ ܠܹܗ ܠܥܹܝܢ ܚܲܙܝܹ̈ܐ ܀","english":"And the stars follow after him like leaves,\nAnd he stops the course of the watchers. The thousands of their ranks pass by,\nOf the heavenly hosts, as they perform their authority\nFor the answer of the King of the Height. The door of the firmament opens,\nChrist, the Lord of glory. And he reveals from his hidden silence\nAnd conceals him from the watcher. By the measure of the light before him,\nHis light is the darkness of the sun. And at the slightness of his trembling,\nThe rising of the lightning is something that arrives. There is no measure for that glory\nIn which his revelation is shown,\nAnd no likeness for that greatness\nIn which he is magnified by the watchers. Thousands of spiritual toils\nCome to the glory of his greatness. And innumerable seraphs\nSanctify him from all sides. Their voices are not spoken\nIn earthly languages. And the dead cannot hear\nThe melodies of their songs. They shake the earth with their voices\nAnd the heavens with their beauty, as they run to the four directions\nTo hear the sound of salvation. The sound of the calls disturbs\nThe dwelling place for its inhabitants. And the beauties of the hosts cast\nTrembling into the heart of the natural beings. Above all of them is magnified\nChrist, the Lord of glory,\nAs they cry out to him with their voices,\n\"Holy, victorious King!\" The head of the angels magnifies him,\nThe living sign of the cross. And with unspeakable glory\nHe shows himself to the seeing eyes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The term ܥܝܼܪܹ̈ܐ (ʿīrē) refers to the 'watchers' or angelic beings, a class of celestial entities in Syriac tradition. Here they are depicted as participants in the cosmic liturgy.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܕܿܝܼܫ ܡܲܠܟܲܢ ܙܲܟܵܝܵܐ","severity":"info","text":"The acclamation 'Holy, victorious King' echoes the Trisagion (Isa 6:3) and the Sanctus of the liturgy, adapted here to Christ as the triumphant king. This reflects Narsai's liturgical context.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܠܝܼܒܼܵܐ","severity":"info","text":"The 'living sign of the cross' (ܨܠܝܼܒܼܵܐ) is a central symbol in Syriac Christianity, often associated with Christ's victory and the veneration of the cross during Holy Week. Narsai's homilies frequently emphasize the cross as a cosmic sign.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the earlier focus on Elijah and John to a grand angelic and cosmic vision, culminating in the appearance of Christ. The repetition of 'thousands' and 'innumerable' builds a sense of overwhelming divine glory.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܡܵܪܵܗ̇ ܕܬܸܫܒܿܘܿܚܬܵܐ","severity":"info","text":"The phrase 'Christ, the Lord of glory' (ܡܫܝܼܚܵܐ ܡܵܪܵܗ̇ ܕܬܸܫܒܿܘܿܚܬܵܐ) parallels the New Testament title 'Lord of glory' (1 Cor 2:8) and is a common epithet in Syriac hymnography, emphasizing Christ's divine majesty.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܘܼܗܪܹܗ ܕܫܸܡܫܵܐ ܚܸܫܘܿܟܼܵܐ ܗ̄ܘ̣","severity":"caution","text":"The phrase 'His light is the darkness of the sun' is paradoxical and may be textually corrupt or deliberately apophatic. The Syriac could also be read as 'the light of the sun is darkness before him,' a common trope in Syriac mysticism.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watcher' (ܥܝܼܪܵܐ) in line 6 is ambiguous: it may refer to a specific angelic being or generically to any watcher. The reading taken is generic.","The phrase 'the dead cannot hear' (ܡܵܝ̈ܘܿܬܹܐ) may be literal or metaphorical for the spiritually unresponsive; the context suggests a liturgical contrast between earthly and heavenly perception."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܩܕܼܵܡ̇ܘܗܝ ܐܵܬܲܝܵܐ ܙܵܟܼܘܼܬܹܗ\n:ܕܡܲܠܟܵܐ ܕܲܙܟܼܵܐ ܒܲܨܠܝܼܒܹܗ\n:ܘܲܡܩܲܕܿܫܝܼܢ ܠܹܗ ܪ̈ܘܼܚܵܢܹܐ\nܚܠܵܦ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܛܵܠܘܿܡܹ̈ܐ ܀ :ܡܸܬܼܟܲܐܪ̈ܵܢ ܒܵܗ̇ ܒܲܚܙܵܬܹܗ\nܫܲܪ̈ܒܼܵܬܼܵܐ ܕܒܹܝܬܼ ܝܼܣܪܵܝܹܠ. :ܘܲܒܼܢܸܥ̈ܡܵܬܼܵܐ ܚܢܝܼ̈ܓܼܵܬܼܵܐ\nܬܵܢܹ̇ܝܢ ܩܵܠܹ̈ܐ ܕܐܘܿܠ̈ܝܵܬܼܵܐ ܀ :ܒܗܸܕܼܪܵܐ ܪܲܒܵܐ ܡܚܵܘܸܐ ܠܹܗ\nܠܗܵܘ̇ ܢܝܼܫܵܐ ܕܚܲܫ̣ ܒܹܗ ܒܐܲܪܥܵܐ. :ܘܡ̇ܐ ܕܚܵܙܹ̇ܝܢ ܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ\nܢܸܬܼܟܲܐܪܘܼܢ ܒܹܗ ܨܵܠܘܼܒܼܵܘ̈ܗܝ ܀ :ܗܘ̤ ܥܲܡ ܢܝܼܫܹܗ ܡܸܙܕܲܝܲܚ\nܪܹܫܝܼܬܿܢ ܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ. :ܘܚܵܙܹ̇ܝܢ ܫܘܼܒܼܚܵܐ ܕܪܲܒܿܘܼܬܹܗ\nܫܡܲܝܵܢܹ̈ܐ ܘܐܲܪ̈ܥܵܢܵܝܹܐ ܀ :ܒܹܗ ܒܲܟܼܝܵܢܹܗ ܡܸܬܼܚܵܘܸܐ\nܠܪ̈ܘܼܚܵܢܹܐ ܘܲܠܦܲܓܼܪ̈ܢܹܐ. :ܘܗܵܘ̇ ܕܐܸܣܬܲܠܲܩ ܒܲܥܢܵܢܹ̈ܐ\nܗܘ̤ܝܘܼ ܕܐܵܬܹ̇ܐ ܒܫܘܼܠܵܡܵܐ ܀ :ܡܲܠܲܐܟܹ̈ܐ ܩܲܕܹܿܡܘ ܒܲܕܹܿܩܘ\nܒܡܲܣܲܩܬܹܿܗ ܥܲܠ ܓܸܠܝܵܢܹܗ. :ܕܒܲܚܙܵܬܼܵܐ ܕܐܸܣܬܲܠܲܩ ܒܵܗ̇\nܒܵܗ̇ ܐܵܬܹ̇ܐ ܒܫܘܼܒܼܚܹܗ ܪܲܒܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣̱ܵܐ ܟܝܵܢܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ\nܡܫܲܢܹܐ ܘܚܵܙܹ̇ܩ ܒܲܟܼܝܵܢܹܗ. :ܦܲܓܼܪܵܢܵܐ ܗ̄ܘ̣ ܕܐܵܬܹ̇ܐ ܕܲܢܕܘܼܢ\nܕܩܲܒܸܿܠ ܕܝܼܢܵܐ ܘܫܘܼܠܛܵܢܵܐ ܀ :ܠܲܝܬܿ ܠܐܝܼܬܼܘܼܬܼܵܐ ܟܝܵܢܐܝܼܬܼ\nܕܡ̣ܢ ܐܲܬܼܪܵܐ ܠܐܲܬܼܪܵܐ ܬܫܲܢܵܐ. :ܨܸܒܼܝܵܢܵܐ ܗ̄ܘ̣ ܚܵܙܹ̇ܩ ܒܲܠܚܘܿܕܼ\nܡܸܠܬܼܵܐ ܐܝܼܬܼܝܵܐ ܥܲܡ ܦܲܓܼܪܵܐ ܀ :ܡܲܚܲܬܿܬܵܐ ܕܠܵܐ ܫܘܼܢܵܝܵܐ\nܢܵܚ̇ܬܵܐ ܥܲܡܹܗ ܡ̣ܢ ܪܵܘܡ̇ܐ. :ܘܲܡܚܲܕܼܿܬܼ ܒܵܗ̇ ܠܲܡܠܝܼܠܹ̈ܐ\nܘܒܼܵܚܲܪ ܒܵܗ̇ ܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ ܀ :ܒܗܸܕܼܪܵܐ ܪܲܒܵܐ ܡܸܬܼܚܵܘܹܐ\nܟܲܕܼ ܕܵܢܚ̇ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ. :ܘܲܡܚܵܘܸܐ ܠܵܗ̇ ܠܲܚܙܵܬܹܗ\nܡ̣ܢ ܣܵܘܦܹ̈ܝܗ̇ ܠܣܵܘܦܹ̈ܝܗ̇ ܕܐܲܪܥܵܐ ܀ :ܩܵܥܹ̇ܝܢ ܪ̈ܲܒܲܝ ܡܲܠܲܐܟܹ̈ܐ\nܒܫܝܼܦܘܿܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ.","english":"Before him comes the victory of the king who conquers by his cross, and he sanctifies the spirits in place of the sacrifices of the pagans. The tribes of the house of Israel are crowned in his vision, and with holy melodies the sounds of the lyres resound. In great splendor he reveals himself to that people who suffered for him on earth. And when they see the greatness of his glory, his crucifiers are crowned by him. He, together with his people, is mingled with the heads of the spirits, and the heavenly and earthly beings see the glory of his greatness. In his victory he is revealed to spirits and to bodies, and he who ascended in clouds is he who comes in peace. Angels precede him, proclaiming his ascension to the heights, for in the vision in which he ascended, in that same vision he comes in his great glory. It is not the nature of essence to move and travel in its victory; it is the body that comes to be honored, that it may receive judgment and authority. There is no natural way for essence to move from place to place; it is will alone that travels, the word of being with the body. The descent without end descends with him from the height, and it renews the speakers and changes their actions. In great splendor he is revealed, shining like lightning, and he shows his vision from one end of the earth to the other. The great angels cry out with spiritual trumpets.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܵܟܼܘܼܬܹܗ","severity":"info","text":"The 'victory' (zākūṯeh) of Christ is presented as a liturgical triumph that replaces pagan sacrifices, aligning with Narsai's typological contrast between Christian and pagan worship.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The term 'nature' (kyānā) is used here to distinguish the divine essence (īṯūṯā) from the body, reflecting Narsai's Christological emphasis on the distinction between Christ's divine nature and his incarnate body.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܨܠܝܼܒܹܗ","severity":"info","text":"The phrase 'by his cross' echoes Pauline theology (e.g., 1 Cor 1:18) and Syriac liturgical traditions that emphasize the cross as the instrument of victory and sanctification.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܛܵܠܘܿܡܹ̈ܐ","severity":"info","text":"The reference to 'sacrifices of the pagans' reflects the late antique Christian polemic against pagan cultic practices, a common theme in Syriac homilies of the period.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܠܲܐܟܹ̈ܐ ܩܲܕܹܿܡܘ","severity":"info","text":"The passage shifts from a description of Christ's revelation to a narrative of angelic proclamation, marking a structural transition that emphasizes the cosmic scope of the ascension.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܸܬܼܟܲܐܪ̈ܵܢ","severity":"caution","text":"The verb 'are crowned' (mettakʕarān) may also be read as 'are honored' or 'are adorned'; the exact nuance is ambiguous, though the context of victory and glory supports the sense of crowning.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'heads of the spirits' (rēšīṯā men rūḥāṯē) is ambiguous: it may refer to angelic leaders or to the souls of the departed. The reading taken follows the context of angelic and human beings witnessing Christ's glory.","The term 'descent without end' (maḥḥaṯtā d-lā šūʿyā) could be interpreted as a reference to Christ's continuous incarnation or to the eternal descent of divine grace; the translation opts for the former."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܘܲܒܼܫܘܼܠܵܡ ܫܝܼܦܘܿܪ̈ܲܝܗܘܿܢ\nܩܵܪܝܵܐ ܩܲܪܢܵܐ ܕܢܘܼܚܵܡܵܐ ܀ :ܡܲܙܥܸܩ ܪܹܫܵܐ ܕܡܲܠܲܐܟܹ̈ܐ\nܒܩܲܪܢܵܐ ܐ̄̇ܚܪܵܝܬܵܐ ܕܢܘܼܚܵܡܵܐ. :ܘܲܒܼܩܵܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܦܵܩܹ̇ܕܼ\nܠܐܲܪܥܵܐ ܕܬܼܵܘܠܸܕܼ ܥܲܢܝܼ̈ܕܹܐ ܀ :ܡ̇ܚܹ̇ܝܢ ܠܵܗ̇ ܚܸܒܼܠܹ̈ܐ ܠܐܲܪܥܵܐ\nܕܬܼܵܘܠܸܕܼ ܚܠܵܦ ܙܲܪ̈ܥܹܐ. :ܟܲܕܼ ܥܵܨܹ̇ܐ ܠܵܗ̇ ܦܘܼܩܕܵܢܵܐ\nܕܠܵܐ ܢܦܘܼܫ ܡܝܼܬܼܵܐ ܒܓܼܵܘ ܥܘܼܒܵܗ̇ ܀ :ܩܵܠܵܐ ܕܚܝܼܠܵܐ ܡܲܪܗܸܒܼ ܠܹܗ\nܠܡܵܘܬܵܐ ܪܲܒܿ ܒܲܝܬܵܐ ܕܲܫܝܘܿܠ. :ܟܲܕܼ ܬܵܒܲܥ̇ ܠܹܗ ܚܘܼܫܒܵܢܵܐ\nܕܡܸܢܝܵܢܵܐ ܕܝܲܠܕܵܘ̈ܗܝ ܕܐܵܕܼܵܡ ܀ :ܠܵܐ ܛܵܥܹ̇ܐ ܡܝܼܬܼܵܐ ܒܲܫܝܘܿܠ\nܘܠܵܐ ܦܵܐܹ̇ܫ ܒܵܗ̇ ܗܲܕܵܡ̇ܐ. :ܚܲܕܼܘܼ ܩܵܠܵܐ ܕܲܡܢܲܚܸܡ\nܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܫܲܘܝܵܐܝܼܬܼ ܀ :ܩܝܵܡܬܵܐ ܫܲܘܝܵܐ ܥܲܠ ܟܠܢܵܫ\nܚܙܵܬܼܵܐ ܕܟܼܠܢܵܫ ܠܵܐ ܫܲܘܝܵܐ. :ܨܸܒܼܝܵܢܵܐ ܗ̄ܘ̣ ܕܲܡܚܵܘܸܐ ܠܹܗ\nܠܦܲܓܼܪܵܐ ܫܒܼܝܼܚܵܐ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀ :ܒܠܸܠܝܵܐ ܡܚܹܐ ܓܸܠܝܵܢܹܗ\n:ܡܲܠܟܵܐ ܕܪܵܘܡܵܐ ܠܐܲܪ̈ܥܵܢܹܐ\n:ܘܲܡܛܲܠܸܩ ܠܹܗ ܠܚܸܫܘܿܟܼܵܐ\nܒܢܘܼܗܪܵܐ ܕܡܲܒܼܪܸܩ ܡ̣ܢ ܦܲܓܼܪܹܗ ܀ :ܢܵܦ̇ܠܵܐ ܬܘܵܬܼܵܐ ܥܲܠ ܟܠܢܵܫ\nܒܩܵܠ ܝܘܼܒܵܒܼܵܐ ܕܡܲܠܲܐܟܹ̈ܐ. ܘܡܸܬܼܪܲܗܒܿܝܼܢ ܐܲܪ̈ܥܵܢܵܝܹܐ. ܒܲܚܙܵܬܼܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܡܸܬܼܒܲܠܗܸܐ ܠܸܒܵܐ ܕܐ̄ܢܵܫܵܐ\nܒܩܵܠܵܐ ܕܕܼܵܡܹ̇ܐ ܠܲܕܼܝܲܡܵܐ. :ܘܐܵܚ̇ܕܿܝܼܢ ܚܸܒܼܠܹ̈ܐ ܘܨܵܘܪ̈ܵܢܹܐ\nܒܙܵܘܥܵܐ ܕܡܲܦܸܩ ܢܲܦܫܵܬܼ̈ܐ ܀ :ܩܵܠܵܐ ܕܚܝܼܠܵܐ ܡܲܪܗܸܒܼ ܠܹܗ\nܠܐܵܟܹ̇ܠ ܩܲܪܨܵܐ ܡ̇ܪܘܿܕܼܵܐ. :ܘܒܼܵܛܹ̇ܠ ܟܠܹܗ ܫܘܼܠܛܵܢܹܗ\nܒܚܲܕܼ ܪܸܡܙܵܐ ܒܲܪܦܵܦ ܥܲܝܢܵܐ ܀ :ܒܚܲܒܼܠܹ̈ܐ ܕܢܘܼܪܵܐ ܐܵܣܲܪ ܠܹܗ\nܘܡܲܪܡܸܐ ܠܹܗ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ. :ܟܲܕܼ ܡܸܬܼܒܲܩܹܝܢ ܚܲܙܵܝܹ̈ܐ\nܒܫܘܼܬܵܩܹܗ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀","english":"...and with the completion of their beautiful forms,\nhe calls the battle of the spirit. The chief of the angels cries out\nin the final battle of the spirit. And with the voices of the mighty ones he commands\nthe earth to give birth to the prepared ones. The pains strike the earth\nto give birth in place of the seeds. When the command constrains her\nthat no dead one remain within her womb. The voice of the mighty one terrifies him,\nDeath, the great master of the house of Sheol. When the thought pursues him\nof the number of the sons of Adam. The dead one does not stray in Sheol,\nnor does a limb remain in her. A single voice that burns\nthe good and the evil equally. A resurrection equal for all,\na vision of all that is not equal. It is the will that reveals\nthe glorious body from its companion. By night he strikes his revelation,\nthe king of height against the earthly ones,\nand he extinguishes the darkness\nwith the light that flashes from his body. A cloud of wonder falls upon all\nwith the sound of the trumpet of the angels. And the earthly ones are terrified\nat the vision of the spiritual ones. The heart of man is bewildered\nby a voice that resembles thunder. And the pains and the pangs seize\nwith a movement that expels the souls. The voice of the mighty one terrifies him,\nthe rebellious slanderer. And all his power ceases\nat a single sign, a blink of an eye. With the pains of fire he binds him\nand casts him into the flame. When the spectators are amazed\nat his silence without end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܪܢܵܐ ܕܢܘܼܚܵܡܵܐ","severity":"info","text":"The phrase 'battle of the spirit' (qerʿā d-ruḥāmā) is a distinctive Narsaian image for the eschatological conflict, likely drawing on Ephremic language of spiritual warfare.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"'King of height' (malkā d-rawmā) is a standard Syriac epithet for Christ, echoing New Testament descriptions of Christ's kingship and his role as light-bringer (cf. John 1:9, 1 Tim 6:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) in Syriac tradition is the underworld abode of the dead, often personified as a house or realm ruled by Death, reflecting Jewish and early Christian apocalyptic imagery.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܵܠܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The 'voice of the mighty one' (qālā d-ḥaylā) recurs in Narsai's homilies as a motif for Christ's victorious proclamation, paralleling the trumpet call in 1 Cor 15:52 and Syriac liturgical hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܠܸܠܝܵܐ ܡܚܹܐ ܓܸܠܝܵܢܹܗ","severity":"info","text":"The shift to 'by night he strikes his revelation' marks a new stanza, moving from cosmic battle to theophany, a common structural device in Narsai's memre to signal a visionary climax.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܫܘܼܠܵܡ ܫܝܼܦܘܿܪ̈ܲܝܗܘܿܢ","severity":"caution","text":"The opening phrase 'with the completion of their beautiful forms' is textually uncertain; the Syriac may be corrupt or lacunose, and the referent of the plural suffix is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'their beautiful forms' (šappīrayhōn) is unclear; possibly the angels or the righteous dead.","The phrase 'the dead one does not stray in Sheol' may refer to the resurrected body or to Christ's harrowing of hell."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܠܒܲܪܢܵܫܵܐ ܕܹܝܢ ܕܲܓܼܒܼܵܐ ܠܹܗ\nܘܡܲܠܝܼ ܒܹܗ ܪܸܓܼܬܼ ܪܘܼܫܥܹܗ. :ܡܛܲܠܸܩ ܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ\nܒܐܲܒܼܕܵܢܵܐ ܕܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ ܀ :ܠܵܐ ܡܲܪܦܸܐ ܠܹܗ ܕܲܢܩܵܘܸܐ\nܥܲܡ ܪܲܒܹܿܗ ܒܓܼܵܘ ܫܘܼܢܵܩܵܐ. :ܡܣܵܦܘܼ ܡܣܝܼܦ ܠܹܗ ܟܠ ܟܠܹܗ\nܘܲܡܛܲܠܸܩ ܠܹܗ ܡ̣ܢ ܚܲܝܹ̈ܐ ܀ :ܬܸܕܼܡܘܼܪܬܵܐ ܚܕܲܬܵܐ ܣܵܥܲ݁ܪ\nܒܵܪܘܿܝܵܐ ܒܒܲܪ ܐܲܒܼܕܵܢܵܐ. :ܕܥܲܡ ܚܘܼܒܵܠܵܐ ܕܗܲܕܵܡܘ̈ܗܝ\nܫܪܵܝܵܐ ܕܢܲܦܫܹܗ ܡܸܬܿܬܵܘܣܲܦ ܀ :ܓܘܼܢܚܵܐ ܪܵܒܵܐ ܡܚܵܘܸܐ ܠܹܗ\nܒܛܘܼܠܵܩ ܚܲܝܵܘ̈ܗܝ ܠܲܡܠܝܼܠܹ̈ܐ. :ܕܐܲܝܟܲܢ ܛܵܠ̇ܩܵܐ ܡ̣ܢ ܚܲܝܹ̈ܐ\nܢܲܦܫܵܐ ܟܝܵܢܵܐ ܕܠܵܐ ܡ̇ܐܹ̇ܬܼ ܀ :ܫܵܘܹ̇ܐ ܕܢܸܗܘܸܐ ܣܘܼܪܵܕܹܐ\nܗܵܘ̇ ܡ̇ܐܢܵܐ ܕܟܼܠܵܗ̇ ܛܘܼܥܝܲܝ. :ܕܐܲܛܥܝܼ ܠܐ̄ܢܵܫܵܐ ܡ̣ܢ ܩܘܼܫܬܵܐ\nܢܸܬܼܢܘܿܢ ܐ̄ܢܵܫܵܐ ܐܲܒܼܕܼܵܢܹܗ ܀ :ܠܟܼܘܼܐܵܪܹܗ ܕܐܵܟܹ̇ܠ ܩܲܪܨܵܐ\nܡ̇ܘܒܸܿܕܼ ܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ. :ܕܥܲܠ ܕܲܥܡܲܪ ܒܹܗ ܨܸܒܼܝܵܢܹܗ\nܕܢܸܫܬܲܢܩܘܼܢ ܒܐܲܒܼܕܵܢ ܚܲܝܘ̈ܗܝ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܣܵܓܹ̇ܝܢ ܠܹܗ\nܠܡܵܪܘܿܕܵܐ ܒܓܼܵܘ ܓܹܗܲܢܵܐ. :ܕܚܵܪܹܒܼ ܗܲܝܟܲܠ ܨܒܼܝܵܢܹܗ\nܘܗܘ̤ ܡܸܬܿܬܲܫܢܲܩ ܘܲܠܥܵܠܲܡ ܀ :ܩܕܼܵܡ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܹܐ\nܡ̇ܘܒܸܿܕܼ ܠܹܗ ܠܗܵܘ̇ ܒܲܪܢܵܫܵܐ. :ܘܠܲܫܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܹܐ\nܡܚܵܘܸܐ ܫܸܦܠܹܗ ܕܡܲܪܵܚܵܐ ܀ :ܠܘܼܩܕܼܵܡ ܐܵܣܲܪ̇ ܡܵܪܘܿܕܼܵܐ\nܘܡܲܪܡܸܐ ܠܹܗ ܒܓܼܵܘ ܓܹܗܲܢܵܐ. ܘܟܸܢ ܦܵܬܲ݁ܚ ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ ܘܲܡܟܲܢܸܫ ܠܲܓܼܒܼܵܘ̈ܗܝ ܨܸܐܕܼܵܘܗܝ ܀ :ܦܘܼܪܫܵܢܵܐ ܪܲܒܵܐ ܥܵܒܹ̇ܕܼ\nܒܗܵܝ̇ ܕܲܡܟܲܢܸܫ ܠܲܓܼܒܲܝܵ̈ܐ. :ܕܟܹܐܢܹ̈ܐ ܦܵܪܚܝܼܢ ܠܲܫܡܲܝܵܐ\nܘܒܼܝܼܫܹ̈ܐ ܦܵܝ̇ܫܝܼܢ ܥܲܠ ܐܲܪܥܵܐ ܀ :ܗܵܪܟܵܐ ܫܵܩ̇ܠܵܐ ܫܘܼܠܵܡܵܐ\nܗܵܝ̇ ܕܐܸܬܼܢܲܒܿܝܼ ܩܕܼܵܡ ܕܵܟܹ̈ܐ.","english":"...and with the completion of their beautiful forms, he calls the battle of the spirit. The chief of the angels cries out in the final battle of the spirit. And with the voices of the mighty ones he commands the earth to\n\n...the man, then, he has chosen him\nand fills him with the desire of his wickedness. He destroys him from life\nby the destruction of his body and his soul. He does not cease to contend\nwith his master in the midst of the market. He has finished and completed all of him\nand destroys him from life. A new wonder works\nthe Creator in the son of destruction. That with the ruin of his members\nthe release of his soul is added. He shows a great blow\nin the extinction of his life to the rational ones. That as he perishes from life\nthe soul, a nature that does not die. It is fitting that it be a spectacle\nthat one who errs the whole of their error. That he errs man from truth\nand man knows his destruction. To the accuser who eats the morsel\nhe has destroyed him from life. That over what dwells in him his will\nthat he be silenced in the destruction of his life. Thickened cords go\nto the rebel in the midst of Gehenna. That the temple of his will be destroyed\nand he be silenced forever. Before spirits and bodies\nhe has destroyed that man. And to the heavens and the earths\nhe shows the fall of the insolent one. First he binds the rebel\nand casts him into Gehenna. And then he opens the gates of height and casts down his sides to his sides. A great separation works\nin that which casts down the sides. That the good fly to heaven\nand the evil remain on earth. Here it takes an end\nthat which was woven before the pure ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the Creator's paradoxical work: the destruction of the wicked man leads to the liberation of his immortal soul, a 'new wonder' that contrasts bodily ruin with spiritual release.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ","severity":"info","text":"The Syriac term ܒܲܪܢܵܫܵܐ (bar nāšā) means 'man' or 'human being,' but here it is used generically for the wicked individual chosen by the devil, not a specific figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of Gehenna (ܓܹܗܲܢܵܐ) and the rebel bound in cords reflects Syriac Christian apocalyptic traditions, where Gehenna is a place of eternal punishment for the wicked, often depicted with physical binding.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative section on the final judgment, marked by the phrase 'Here it takes an end' (ܗܵܪܟܵܐ ܫܵܩ̇ܠܵܐ ܫܘܼܠܵܡܵܐ), signaling a transition in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The separation of good and evil at judgment, where the good fly to heaven and the evil remain on earth, parallels themes in Syriac hymns and Ephrem's works, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'casts down his sides to his sides' (ܘܲܡܟܲܢܸܫ ܠܲܓܼܒܼܵܘ̈ܗܝ ܨܸܐܕܼܵܘܗܝ) is obscure; it may refer to the rebel's limbs being scattered or his humiliation, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the man' (ܒܲܪܢܵܫܵܐ) is generic, not a specific biblical figure.","The phrase 'casts down his sides to his sides' is ambiguous, possibly a textual corruption or a rare idiom."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܕܡܸܬܿܕܲܒܼܪܝܼܢ ܘܲܕܼܡܸܫܬܲܒܼܩܝܼܢ\nܕܦܵܪ̇ܫܝܼܢ ܛܵܒܹ̈ܐ ܡ̣ܢ ܒܝܼܫܹ̈ܐ ܀ :ܩܵܝ̇ܡܝܼܢ ܠܘܼܩܕܵܡ ܥܲܢܝܼܕܹ̈ܐ\nܘܫܵܠ̇ܚܝܼܢ ܠܵܗ̇ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ. :ܘܗܵܝܕܹܿܝܢ ܡܸܬܼܚܲܠܦܝܼܢ ܚܲܝܹ̈ܐ\nܠܲܕܼܡܘܼܬܼܵܐ ܕܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܗܵܝܕܹܿܝܢ ܫܵܩ̇ܠܵܐ ܫܘܼܠܵܡܵܐ\nܡܸܠܬܹܗ ܕܦܵܘܠܘܿܣ ܟܵܪܘܿܙܵܐ. :ܕܠܵܐ ܕܵܡ̇ܟܿܝܼܢ ܫܸܢܬܹܗ ܕܡ̇ܘܬܵܐ\nܚܲܝܹ̈ܐ ܕܡܲܕܼܪܸܟ ܫܘܼܠܵܡܵܐ ܀ :ܡܝܼܬܼ̈ܐ ܘܚܲܝܹ̈ܐ ܡܸܬܼܚܲܠܦܝܼܢ\nܘܗܵܘܹ̇ܝܢ ܒܲܕܼܡܘܼܬܼ ܪ̈ܘܼܚܵܢܹܐ. :ܘܲܡܚܲܕܸܿܬܼ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܘܬܼܘܼܒܼ ܠܵܐ ܕܵܚ̇ܠܝܼܢ ܡ̣ܢ ܚܲܫܹ̈ܐ ܀ :ܚܲܕܼ ܩܵܠܵܐ ܡܲܪܗܸܒܼ ܘܲܡܩܝܼܡ\nܠܡܝܼܬܹ̈ܐ ܡ̣ܢ ܫܸܢܲܬܿ ܡ̇ܘܬܵܐ. :ܘܥܲܡ ܢܘܼܚܵܡܵܐ ܕܥܲܢܝܼܕܹ̈ܐ\nܩܵܢܹ̇ܝܢ ܚܲܝܹ̈ܐ ܫܘܼܚܠܵܦܵܐ ܀ :ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ ܡܸܣܬܲܥܪܝܼܢ\nܗܵܠܹܝܢ ܟܠܗܘܿܢ ܦܘܼܪ̈ܫܵܢܹܐ. :ܘܒܲܪܦܵܦ ܥܲܝܢܵܐ ܡܸܬܼܚܲܠܦܝܼܢ\nܫܡܲܝܵܢܹ̈ܐ ܘܐܲܪ̈ܥܵܢܵܝܹܐ ܀ :ܩܲܠܝܼܠ ܝܲܬܿܝܼܪ ܡ̣ܢ ܒܲܪܩܵܐ\nܗܵܘ̇ ܢܘܼܗܪܵܐ ܕܕܼܵܢܲܚ̇ ܡ̣ܢ ܫܹܠܝ. :ܘܥܲܡܹܗ ܕܕܸܢܚܵܐ ܕܲܚܙܵܬܹܗ\nܡܫܲܚܠܸܦ ܟܠ ܘܲܡܚܲܕܹܿܬܼ ܟܠ ܀ :ܗܵܘܹ̇ܝܢ ܦܲܓܼܪܹ̈ܐ ܕܙܲܕܿܝܼܩܹ̈ܐ\nܦܵܪ̈ܘܿܚܹܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ. :ܟܲܕܼ ܡܸܙܕܲܝܚܝܼܢ ܒܲܥܢܵܢܹ̈ܐ\nܥܕܲܡܵܐ ܠܬܲܪܥܹܗ ܕܲܪܩܝܼܥܵܐ ܀ ܥܢܵܢܹ̈ܐ ܕܢܘܼܗܪܵܐ ܡܸܬܼܪ̈ܲܟܼܢܵܢ:\nܘܛܵܥ̈ܢܵܢ ܦܲܓܼܪܹ̈ܐ ܕܩܲܕܿܝܼܫܹ̈ܐ. :ܘܠܐܘܼܪܥܹܗ ܕܚܲܬܼܢܵܐ ܡܸܬܼܚܲܛܦܝܼܢ\nܕܢܸܥܠܘܼܢ ܥܲܡܹܗ ܠܲܫܡܲܝܵܐ ܀ :ܡܪܝܼܡ ܠܹܗ ܩܵܠܹܗ ܕܦܘܼܩܕܵܢܵܐ\nܠܐܲܦܲܝ̈ ܬܲܪܥܵܐ ܕܲܪܩܝܼܥܵܐ. :ܘܦܵܬܲ݁ܚ ܠܹܗ ܩܕܼܵܡ ܥܵܠܘܿܠܹ̈ܐ\nܠܬܲܪܥܵܐ ܪܲܒܵܐ ܕܲܫܡܲܝܵܐ ܀ :ܥܵܐܹ̇ܠ ܡܲܠܟܵܐ ܒܪܹܫ ܚܲܝܠܹܗ\nܘܟܼܠܗܘܿܢ ܕܐܲܚܸܒܼܘ ܓܸܠܝܵܢܹܗ. :ܘܐܵܚܹ̇ܕܼ ܠܹܗ ܠܬܲܪܥܵܐ ܕܪܵܘܡ̇ܐ\nܒܐܲܦܲܝ̈ ܒܝܼܫܹ̈ܐ ܘܟܼܵܦܘܿܪܹ̈ܐ ܀","english":"...be divided and to be separated, that the good may be distinguished from the evil. They stand before the prepared ones and cast off mortality. And then life is changed into the likeness of immortality. Then the word of Paul the preacher receives its completion: that the sleep of death does not overcome those who attain the completion of life. The dead and the living are changed and become in the likeness of spirits. And the body and soul are renewed and no longer fear sufferings. A single voice terrifies and raises the dead from the sleep of death. And with the joy of the prepared ones, life proclaims a transformation. At a small sign, all these distinctions are set in motion. And in the twinkling of an eye, the heavenly and earthly are changed. Swifter than lightning is that light which shines from the abyss. And with the terror of its vision, it transforms all and renews all. The bodies of the righteous become fragrant and spiritual. As they are sprinkled with clouds, they proceed to the gate of the firmament. Clouds of light are scattered, and the bodies of the saints are adorned. And they are snatched away on the path of the sinner, that they may ascend with him to heaven. The voice of the command is raised before the face of the gate of the firmament. And before the entrants, the great gate of heaven is opened. The king enters at the head of his host, and all who loved his revelations. And he seizes the gate of the height in the face of the evil and the deniers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܸܬܿܕܲܒܼܪܝܼܢ ܘܲܕܼܡܸܫܬܲܒܼܩܝܼܢ","severity":"info","text":"The Syriac verbs ܕܡܸܬܿܕܲܒܼܪܝܼܢ and ܕܼܡܸܫܬܲܒܼܩܝܼܢ (to be divided and to be separated) are passive participles, emphasizing the eschatological sorting of souls, a theme in Narsai's liturgical poetry.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܦܵܘܠܘܿܣ ܟܵܪܘܿܙܵܐ","severity":"info","text":"The reference to Paul the preacher (ܦܵܘܠܘܿܣ ܟܵܪܘܿܙܵܐ) and the completion of his word alludes to 1 Corinthians 15:51-54, where Paul discusses the resurrection and the transformation from mortality to immortality.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܪܥܵܐ ܕܲܪܩܝܼܥܵܐ","severity":"info","text":"The gate of the firmament (ܬܲܪܥܵܐ ܕܲܪܩܝܼܥܵܐ) is a cosmological image in Syriac tradition, representing the boundary between the earthly and heavenly realms, often opened in eschatological visions.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪܦܵܦ ܥܲܝܢܵܐ","severity":"info","text":"The phrase in the twinkling of an eye (ܒܲܪܦܵܦ ܥܲܝܢܵܐ) parallels 1 Corinthians 15:52, where the resurrection is described as occurring in a moment, emphasizing the instantaneous transformation.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܝܕܹܿܝܢ","severity":"info","text":"The repeated temporal marker ܘܗܵܝܕܹܿܝܢ (and then) structures the passage as a sequential eschatological narrative, moving from separation to transformation to the opening of heaven.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The king (ܡܲܠܟܵܐ) entering at the head of his host is a Christological image in Narsai's works, reflecting Christ's triumphant entry into heaven, a theme in Syriac liturgical reception.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prepared ones' (ܥܲܢܝܼܕܹ̈ܐ) is ambiguous; they may refer to angels or the righteous awaiting resurrection.","The 'sinner' (ܚܲܬܼܢܵܐ) whose path the saints ascend is unclear; possibly a typological figure like the penitent thief or a general eschatological motif."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܡܸܬܼܒܲܠܗܹܝܢ\nܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܪ̈ܲܫܝܼܥܹܐ. :ܕܚܵܙܹ̇ܝܢ ܫܘܼܒܼܚܵܐ ܕܲܓܼܒܲܝ̈ܵܐ\nܟܲܕܼ ܡܸܙܕܲܚܝܼܢ ܒܲܥܢܵܢܹܐ ܀ :ܢܵܩ̇ܫܝܼܢ ܒܲܬܼܪܲܥ ܟܹܐܢܘܼܬܼܵܐ\nܘܠܵܐ ܥܵܢ̇ܝܵܐ ܠܗܘܿܢ ܛܲܝܒܿܘܼܬܼܵܐ. :ܘܫܵܐ̇ܠܝܼܢ ܪ̈ܲܚܡܹܐ ܠܕܲܝܵ̇ܢܵܐ\nܘܡܲܗܡܸܐ ܡܸܢܗܘܿܢ ܚܲܢܵܢܵܐ ܀ :ܕܲܪܚܸܡ̣ܘ ܐܲܪܥܵܐ ܕܠܵܘ̈ܛܵܬܼܵܐ\nܘܠܵܐ ܪܲܓܼܘ ܛܘܼܒܹ̈ܐ ܫܡܲܝܵܢܹ̈ܐ. :ܒܐܲܬܼܪܵܐ ܕܐܲܚܸܒܼܘ ܡܸܫܬܲܒܼܩܝܼܢ\nܟܲܕܼ ܡܸܬܼܢܲܓܿܕܼܝܼܢ ܩܲܫܝܵܐܝܼܬܼ ܀ :ܟܲܪܝܘܼܬܼܵܐ ܘܲܚܢܵܩ ܢܲܦܫܵܐ\nܫܵܚܹ̇ܩ ܠܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ. :ܘܕܼܵܝ̇ܢܝܼܢ ܬܲܡܵܢ ܡܘܼܡܲܝ̈ܗܘܿܢ\nܘܲܡܦܲܪܣܹܝܢ ܣܘܼܥܪܵܢܲܝܗܘܿܢ ܀ :ܡܩܲܒܿܠܝܼܢ ܬܲܡ̇ܢ ܝܼܕܲܥܬܼܵܐ\nܘܗܵܘܹ̇ܝܢ ܦܵܪ̈ܫܲܝ ܘܵܠ̈ܝܵܬܼܵܐ. :ܘܲܡܙܲܕܿܩܝܼܢ ܠܵܗ̇ ܠܟܹܐܢܘܼܬܼܵܐ\nܒܬܲܒܼ̈ܥܵܬܼܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܒܝܼܕܲܥܬܼܵܐ ܚܵܙܹ̇ܝܢ ܬܲܡ̇ܢ\nܒܪܸ̈ܓܼܫܹܐ ܕܗܵܘܢܵܐ ܩܲܠܝܼܠܵܐ. :ܟܠܝܼܠܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܕܡܸܬܼܦܲܪܥܝܼܢ\nܩܲܕܿܝܼܫܹ̈ܐ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܒܵܟܹ̇ܝܢ ܘܐܵܠܹ̇ܝܢ ܒܲܚܢܲܓܼܬܼܵܐ\nܟܲܕܼ ܚܵܝ̇ܪܝܼܢ ܠܐܲܦܲܝ̈ ܪܵܘܡܵܐ. :ܘܚܵܙܹ̇ܝܢ ܐܘܼܪܚܵܐ ܕܒܲܡܨܲܥܬܼܵܐ\nܕܥܲܣܩܵܐ ܠܡܸܥܒܲܪ ܠܘܵܬܼ ܛܵܒܹ̈ܐ ܀ :ܦܬܲܚ ܠܲܢ ܩܵܥܹ̇ܝܢ ܛܵܠܘܿܡܹ̈ܐ\nܠܘܵܬܼ ܡܵܪܵܐ ܕܲܣ̣ܵܢܵܘ ܚܘܼܒܹܿܗ. :ܘܡܸܬܼܦܲܢܝܵܐ ܠܗܘܿܢ ܒܲܪ̄ܬܼ ܩܵܠܵܐ\nܕܠܵܐ ܝܵ̇ܕܲܥܢܵܐ ܥܲܡܠܲܝ̈ܟܿܘܿܢ ܀ :ܠܵܐ ܡܸܬܼܡܲܢ̈ܝܵܢ ܐܘܿܠ̈ܝܵܬܼܵܐ\nܕܬܼܵܢܹ̇ܝܢ ܬܲܡ̇ܢ ܚܲܛܵܝܹ̈ܐ. :ܘܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܚܸܢ̈ܓܼܵܬܼܵܐ\nܕܡܸܬܼܟܲܫܦܝܼܢ ܡ̣ܢ ܫܘܼܢܵܩܵܐ ܀ :ܐܲܪܥܵܐ ܒܲܕܼܡܘܼܬܼ ܓܸܗܲܢܵܐ\nܗܵܘ̇ܝܵܐ ܠܗܘܿܢ ܠܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ. :ܘܲܒܼܟܼܘܼܪܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܒܵܚ̇ܪܝܼܢ ܙܹܐܦܵܐ ܕܡܘܼܡܲܝ̈ܗܘܿܢ ܀","english":"At that time the demons and wicked men are confounded, when they see the glory of the chosen ones as they are purified by prayers. They knock at the door of repentance, but grace does not enter for them. And they ask mercy from the judge, and the sinner is silent from that. They loved the earth of curses and did not desire the heavenly blessings. In the place which they loved, they are left behind, as they are tortured harshly. Bitterness and hatred of self grind them more than swords. And there they judge their own defects and spread out their actions. There they receive knowledge and become discerners of values. And they justify repentance by the pursuits of their own persons. By knowledge they see there, through the slight perceptions of the air. Crowns of glory that are adorned, the holy ones in the high kingdom. They weep and lament in bitterness, as they look upon the face of the height. And they see the path which in the midst is difficult to cross to the good ones. \"Open for us,\" cry the violent ones, to the Lord of whose love they are full. And a voice is heard for them, \"Daughter of the voice, which does not know your labors.\" The wailings are not numbered that the sinners pour out there. And the lamentations are not spoken that are offered from the abyss. The earth becomes like Gehenna for the sons of earth. And the firstborn of their thoughts burn the stench of their defects.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܘܼܬܼܵܐ (kēnūṯā) is rendered 'repentance' in the English draft. In Narsai's ascetical and liturgical context, it often denotes a sustained penitential discipline rather than a single act of contrition.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܪܚܸܡ̣ܘ ܐܲܪܥܵܐ ܕܠܵܘ̈ܛܵܬܼܵܐ","severity":"info","text":"The phrase 'they loved the earth of curses' echoes the biblical contrast between earthly and heavenly rewards, as in Psalm 1 or Wisdom traditions, though no single verse is directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The expression ܒܲܪ̄ܬܼ ܩܵܠܵܐ (baṯ qālā), literally 'daughter of the voice', is a Syriac idiom for an echo or a divine response. Narsai uses it here to depict a voice that is heard but does not acknowledge human suffering.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 17","severity":"info","text":"This passage continues the narrative of judgment and separation begun in the previous passage. It alternates between the fate of the wicked (demons and sinners) and the vision of the blessed, building a contrast that culminates in the cry for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܸܗܲܢܵܐ","severity":"info","text":"The description of the earth becoming 'like Gehenna' (ܓܸܗܲܢܵܐ) for the wicked parallels Narsai's homiletic use of apocalyptic imagery found in other memre, where the present world prefigures eschatological punishment.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܦܲܪܣܹܝܢ ܣܘܼܥܪܵܢܲܝܗܘܿܢ","severity":"caution","text":"The Syriac verb ܡܦܲܪܣܹܝܢ (mparsēn) can mean 'they spread out' or 'they expose'. The English draft reads 'spread out their actions', but the sense may be 'they lay bare their deeds' in a judicial context. The ambiguity affects the interpretation of the sinners' self-judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prepared ones' (ܓܒܲܝ̈ܵܐ) in the previous passage is not specified here; they may be the elect or the baptized.","The phrase 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) could be read as a personified echo or as a technical term for a prophetic oracle; the translation opts for the former."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܒܲܚܙܵܬܼܵܐ ܕܗܵܘܢܹ̈ܐ ܚܵܙܹ̇ܝܢ\nܣܬܼܝܼܪ̈ܵܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ. :ܘܲܒܼܡܲܣܲܐܬܼܵܐ ܕܪܸܥܝܵܢܵܐ\nܬܵܩ̇ܠܝܼܢ ܝܘܼܩܪܵܐ ܕܒܼܝܼ̈ܫܵܬܼܵܐ ܀ :ܠܵܐ ܫܘܸܐ ܢܸܓܼܕܹܿܗ ܕܫܘܼܢܵܩܵܐ\nܥܲܠ ܟܠܗܘܿܢ ܕܲܒܼܓܹܗܲܢܵܐ. :ܕܲܠܦܘܼܬܼ ܪܲܒܿܘܼܬܼ ܒܝܼܫܘܼܬܼܵܐ\nܡܲܪܝܼܪ ܢܸܓܼܕܵܐ ܡ̣ܢ ܢܸܓܼܕܵܐ ܀ ܐܵܦܠܵܐ ܒܫܘܼܒܼܚܵܐ ܕܥܸܠܵܝܹ̈ܐ:\nܠܵܐ ܫܘܸܐ ܨܸܡܚܵܐ ܕܕܸܠܩܲܝ̈ܗܘܿܢ. :ܕܲܠܦܘܼܬܼ ܥܲܡܠܹ̈ܐ ܡܸܬܼܝܲܗ̄ܒܿܝܼܢ\nܟܠܝܼܠܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܠܢܲܨܝܼܚܹ̈ܐ ܀ :ܒܟܼܵܘܟܿܒܹ̈ܐ ܫܪ̈ܵܓܹܐ ܢܲܗܝܼܪܹ̈ܐ\nܦܲܚܸܡ ܦܵܘܠܘܿܣ ܕܸܠܩܲܝ̈ܗܘܿܢ. :ܕܨܵܡܲܚ̇ ܦܲܓܼܪܵܐ ܡ̣ܢ ܦܲܓܼܪܵܐ\nܒܲܕܼܡܘܼܬܼ ܟܵܘܟܼܒܸܿܐ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀ :ܠܟܼܠܢܵܫ ܐܲܝܟ ܥܲܡܠܹܗ ܐܲܓܼܪܹܗ\nܬܵܩ̇ܠܵܐ ܘܝܵܗ̇ܒܵܐ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܠܦܘܼܬܼ ܚܘܼܒܵܐ ܕܪܸܥܝܵܢܵܐ\nܣܵܓܹ̇ܐ ܫܘܼܒܼܚܵܐ ܕܟܲܫܝܼܪܹ̈ܐ ܀ :ܗܵܘܹ̇ܐ ܠܗܘܿܢ ܕܘܼܟܲܬܼ ܐܲܪܥܵܐ\nܡܸܬܼܚܵܐ ܕܚܲܨܹܗ ܕܲܪܩܝܼܥܵܐ. :ܘܬܲܛܠܝܼܠܵܐ ܫܡܲܝܵܐ ܕܲܠܥܸܠ\nܗܵܘ̇ ܕܡ̣ܢ ܒܪܵܫܝܼܬܼ ܐܸܬܿܬܲܩܲܢ ܀ :ܡܕܲܝܪܝܼܢ ܒܐܲܬܼܪܵܐ ܢܲܗܝܼܪܵܐ\nܕܠܵܐ ܡܲܡܠܸܟ ܒܹܗ ܚܸܫܘܿܟܼܵܐ. :ܘܠܲܝܬܿ ܦܸܚܡܵܐ ܠܗܲܢܝܼܐܘܼܬܼܵܐ\nܕܒܼܘܼܣܵܡܗܘܿܢ ܪܘܼܚܵܢܵܝܵܐ ܀ :ܠܵܐ ܥܵܡ̇ܠܝܼܢ ܒܲܢܝܵܚܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܠܵܐܹ̇ܝܢ ܒܲܣܡܵܟܲܝ̈ܗܘܿܢ. :ܪܘܼܚܵܢܵܐܝܼܬܼ ܡܸܬܼܓܲܐܹܝܢ\nܒܛܘܼܒܹ̈ܐ ܕܡܸܡܬܼܘܿܡ ܠܵܐ ܡܵܘܦܹܝܢ ܀ :ܥܲܡܠܲܝ̈ܗܘܿܢ ܗܘܼܠܵܠܲܝ̈ܗܘܿܢ\nܘܥܸܢܝܵܢܗܘܿܢ ܩܘܼܕܵܫܲܝ̈ܗܘܿܢ. :ܘܠܵܐ ܡܸܣ̈ܬܲܒܼܥܵܢ ܢܸܥ̈ܡܵܬܼܵܐ\nܕܙܵܡ̇ܪܝܼܢ ܫܘܼܒܼܚܵܐ ܠܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܠܲܝܬܿ ܬܲܡ̇ܢ ܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܠܵܐ ܫܘܼܚܠܵܦܵܐ ܕܪܥܝܵܢܵܐ. :ܕܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܡܸܬܼܥܲܠܹܝܢ\nܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ ܘܫܘܼܚܠܵܦܹ̈ܐ ܀","english":"In the sight of the living they see the hidden mysteries of their actions. And by the weight of the mind the burden of evils is weighed. The thread of forgiveness is not equal for all the guilty. For against the multitude of wickedness the thread is bitter from thread. Nor in the glory of the exalted is the growth of their flames equal. For against the labors that are given, crowns of glory are given to the victorious. With bright shining stars, Paul kindles their flames. So that body sprouts from body in the likeness of stars from their companion. For each one, according to his labor, his reward is weighed and gives righteousness. And according to the love of the mind, the glory of the diligent increases. They have a place on earth beneath the expanse of the firmament. And the heaven above overshadows that which was established from the beginning. They dwell in a bright place where darkness does not rule. And there is no end to the delight of their spiritual joy. They do not labor in their limbs and do not weary in their frames. Spiritually they are adorned with blessings that never fade. Their labors, their praises, their vigils, their sanctities. And the melodies that sing glory to the Being are not exhausted. There is no carnal desire there nor change of mind. For soul and body are raised above sufferings and changes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܙܵܬܼܵܐ","severity":"info","text":"The Syriac ܚܲܙܵܬܼܵܐ (ḥazzāṯā) is a plural noun meaning 'watchers' or 'the living' (as in the living beings, perhaps angels or the righteous). The English draft renders it as 'the living', but the term carries an eschatological sense of those who are spiritually alive or vigilant.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The mention of Paul (ܦܵܘܠܘܿܣ) kindling flames with bright stars likely alludes to 1 Corinthians 15:41-42, where Paul speaks of the resurrection and the glory of the righteous. Narsai uses Paul as a typological figure for the illumination of the faithful.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܘܟܿܒܹ̈ܐ ܫܪ̈ܵܓܹܐ","severity":"info","text":"The imagery of 'bright shining stars' (ܟܵܘܟܿܒܹ̈ܐ ܫܪ̈ܵܓܹܐ) as kindled by Paul reflects a common Syriac trope linking the stars to the souls of the righteous or to the apostles as lights. This motif appears in Narsai's liturgical poetry, drawing on earlier Syriac tradition.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general description of judgment and reward (lines 1-6) to a specific vision of the blessed dwelling in a bright, spiritual realm (lines 7-14). The transition is marked by the introduction of Paul and the stars, creating a contrast between earthly labor and heavenly reward.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܓܼܕܵܐ","severity":"caution","text":"The Syriac ܢܸܓܼܕܵܐ (geḏā) can mean 'thread' or 'cord', but also 'vein' or 'tendon'. The English draft takes it as 'thread', but the metaphor of weighing (ܬܵܩ̇ܠܝܼܢ) suggests a measuring line or balance. The sense is contested: it may refer to the thread of forgiveness or to a cord of punishment.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'thread of forgiveness' (ܫܘܼܢܵܩܵܐ) is ambiguous: it could mean 'forgiveness' or 'release', but the context of weighing suggests a legal or eschatological judgment. The identity of 'the living' (ܚܲܙܵܬܼܵܐ) is not specified—whether angels, the righteous, or the living faithful—and the reading taken is that they are the spiritually vigilant or the blessed."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܒܫܘܼܒܼܚܵܐ ܪܲܒܵܐ ܡܸܬܼܒܲܠܝܼܢ\nܐܸܣܟܹܿܡܹ̈ܐ ܕܦܘܼܪ̈ܫܵܢܲܝܗܘܿܢ. :ܘܲܫܘܹܝܢ ܕܸܟܼܪܹ̈ܐ ܘܢܸܩ̈ܒܼܵܬܼܵܐ\nܒܲܠܒܼܘܼܫ ܢܘܼܗܪܵܐ ܕܲܥܛܝܼܦܝܼܢ ܀ :ܒܵܛܹ̇ܠ ܬܲܡܵܢ ܦܘܼܪܫܵܢܵܐ\nܕܥܲܒܼܕܿܘܼܬܼܵܐ ܘܲܕܿܚܹܐܪܘܼܬܼܵܐ. :ܕܚܲܕܼܘ ܕܡܲܡܠܸܟ ܒܲܠܚܘܿܕܼܵܘܗܝ\nܘܥܲܠ ܟܠ ܡ̇ܬܲ݁ܚ ܫܘܼܠܛܵܢܹܗ ܀ :ܬܲܡ̇ܢ ܗܵܘܹ̇ܐ ܐܲܠܵܗܵܐ\nܟܠܹܗ ܒܢܲܦܫܵܐ ܕܲܡܠܝܼܠܹ̈ܐ. :ܟܲܕܼ ܡܸܬܼܩܲܕܲܫ ܡ̣ܢ ܟܠܵܐ\nܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܹܐ ܀ :ܒܵܛܹ̇ܠ ܬܲܡܵܢ ܟܠ ܫܘܼܠܛܵܢ\nܕܚܲܕܼ ܫܘܼܠܛܵܢܵܐ ܡܸܫܬܲܡܲܗ. :ܘܲܡܫܲܥܒܸܿܕ ܠܹܗ ܬܚܹܝܬܼ ܪ̈ܓܼܠܵܘܗܝ\nܠܟܼܠܹܗ ܚܲܝܠܹܗ ܕܡܵܪܘܿܕܼܵܐ ܀ :ܩܵܥܹ̇ܝܢ ܠܹܗ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ\nܐܵܟܹ̇ܠܩܲܪܨܵܐ ܘܚܲܛܝܹ̈ܐ. :ܕܙܲܕܿܝܼܩ ܕܝܼܢܵܟ ܕܲܝܵ̇ܢܵܐ\nܘܲܬܼܪܝܼܨ ܕܝܼܢܵܐ ܕܟܹܐܢܘܼܬܼܵܟ ܀ :ܡܩܲܕܿܫܝܼܢ ܠܹܗ ܛܵܒܹ̈ܐ ܒܢܘܼܗܪܵܐ\nܒܫܘܼܒܼܚܵܐ ܕܡܸܡܬܼܘܿܡ ܠܵܐ ܦܵܟܲܗ. :ܕܲܒܼܚܹܝܠ ܪܘܼܚܵܐ ܡܸܬܼܚܲܝܠܝܼܢ\nܠܡܸܦܪܲܥ ܫܘܼܒܼܚܵܐ ܠܪܲܒܿܘܼܬܹܗ ܀ :ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܡܸܬܼܦܲܪܣܵܐ\nܝܼܕܲܥܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ. :ܘܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܙܲܗܝܵܐܝܼܬܼ\nܡ̇ܘܕܹܿܝܢ ܕܲܚܕܲܐ ܗ̄ܝܼ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܬܲܡ̇ܢ ܒܵܛ̇ܠܝܼܢ ܦܘܼ̈ܠܵܓܹܐ\nܘܣܸܕܼܩܹ̈ܐ ܕܐܵܘܠܸܕܼܘ ܚܵܪ̈ܝܵܢܹܐ. :ܘܚܲܕ ܐܲܠܵܗܵܐ ܡܸܬܼܗܲܝܡܲܢ\nܒܲܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܕܲܫܘܹܝܢ ܀ :ܝܵܠ̇ܦܝܼܢ ܚܲܝܠܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ\nܕܪܵܡ ܘܲܡܥܲܠܲܝ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܘܚܵܙܹ̇ܝܢ ܒܐܲܦܹ̈ܐ ܓܲܠ̈ܝܵܬܼܵܐ\nܠܪܹܫܝܼܬܼܵܐ ܕܲܫܩ݂ܲܠ ܡܸܢܲܢ ܀ :ܠܹܗܘ̣ ܚܵܙܹ̇ܝܢ ܐܲܝܟ ܨܲܠܡܵܐ\nܒܲܚܙܵܬܼܵܐ ܕܪܼ̈ܓܼܫܹܐ ܕܲܠܒܲܪ. :ܘܲܒܼܪܸܥܝܵܢܵܐ ܡܸܬܼܒܲܩܹܝܢ\n:ܒܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܨܲܠܡܵܐ\nܒܲܚܙܵܬܼܵܐ ܕܪܼ̈ܓܼܫܹܐ ܕܲܠܒܲܪ. :ܘܲܒܼܪܸܥܝܵܢܵܐ ܡܸܬܼܒܲܩܹܝܢ\nܒܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܀","english":"In great glory are consumed the forms of their divisions. And the male and female are equal in the garment of the light of the righteous. The distinction between servitude and freedom ceases entirely. For one who rules alone and extends his authority over all. God would be entirely in the soul of the rational ones, when sanctified from all, from spirits and bodies. All authority of one authority ceases entirely, being named, and he subjects under his feet all the power of the rebel. The accuser and sinners cry out from the darkness: \"Righteous is your judgment, judge, and true is your judgment of your justice.\" The good sanctify him in the light, in glory that never fades, for by the power of the spirit they are empowered to repay glory to his greatness. Over all and in all is distributed the knowledge of his faith. And good and evil clearly confess that the essence is one. There cease entirely the disputes and the justifications that begot heresies. And one God is believed in three equal persons. They learn the power of the essence that is high and elevated above sensations. And they see in manifest faces the beginning that took from them. They do not see it as an image in the vision of external senses. And in the intellect it is sought in the essence that is without image, in the vision of external senses. And in the intellect it is sought in the essence that is invisible.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܟܹܿܡܹ̈ܐ","severity":"info","text":"The Greek loanword eskēmē (σχῆμα) here denotes the outward forms or ranks of the divisions (of humanity), not merely appearances.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܝܵ̇ܢܵܐ","severity":"info","text":"The cry 'Righteous is your judgment, judge' echoes Psalm 7:11 (LXX) and the theme of divine judgment in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܥܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ","severity":"info","text":"The reference to 'three equal persons' (qnome) reflects the Syriac orthodox (Miaphysite) Trinitarian formula, distinguishing persons without subordination.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܡ̇ܢ ܒܵܛ̇ܠܝܼܢ","severity":"info","text":"The repeated phrase 'cease entirely' (bāṭel tammān) structures the passage as a series of eschatological negations, marking the transition from earthly distinctions to heavenly unity.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܪܸܥܝܵܢܵܐ ܡܸܬܼܒܲܩܹܝܢ","severity":"caution","text":"The Syriac text repeats a line about 'vision of external senses' and 'intellect' in a way that may indicate a scribal dittography or a deliberate rhetorical doubling; the sense is not corrupt but the repetition is unusual.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the beginning that took from them' (rēšīṯā dšqal mennēn) is ambiguous: it may refer to the divine origin that assumed human nature, or to the first principle that received from the faithful. The reading taken follows the context of the soul's ascent."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܒܹܗܘ̣ ܡܩܲܪܒܼܝܼܢ ܬܵܘܕܲܝܼܬܼܵܐ\nܐܲܝܟ ܕܲܒܼܗܲܝܟܲܠ ܚܘܼܣܵܝܵܐ. :ܟܲܕܼ ܣܵܓܼ̇ܕܿܝܼܢ ܒܲܬܼܪܲܥ ܦܲܓܼܪܹܗ\nܠܲܟܼܝܵܢܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ ܀ :ܠܹܗܘ̣ ܗܵܘܹ̇ܝܢ ܫܵܘܬܵܦܹ̈ܐ\nܒܝܵܪܵܬܿܘܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܵܐ. :ܕܒܲܐ̄̈ܚܝܵܢܘܼܬܼܗܘܿܢ ܕܲܠܘܵܬܹܗ\nܡܸܬܼܝܲܩܝܼܪܝܼܢ ܒܲܫܒܼܝܼ̈ܚܵܬܹܗ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܠܪܵܘܡ̇ܐ ܕܫܘܼܠܛܵܢܹܗ\nܡܸܬܼܥܲܠܹܝܢ ܒܲܐ̄ܚܝܵܢܘܼܬܹܗ. :ܕܗܘ̤ ܥܲܡ ܐܝܼܬܼܝܵܐ ܡܸܬܼܝܲܩܲܪ\nܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܹܐ ܀ :ܒܢܲܝ̈ ܝܵܪܬܿܘܼܬܹܗ ܡܸܬܼܟܲܢܹܝܢ\nܒܲܫܡܵܐ ܕܠܵܐ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ. :ܘܡ̣ܢ ܢܘܼܗܪܵܐ ܕܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ\nܠܵܒܼ̇ܫܝܼܢ ܫܘܼܒܼܚܵܐ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܀ :ܠܗܵܠܹܝܢ ܛܘܼܒܹ̈ܐ ܢܸܬܼܥܲܗܲܕܼ\nܘܢܲܫܘܼܛ ܪܸܓܲܬܼ ܝܘܼܬܼܪ̈ܵܢܹܐ. :ܘܲܠܗܵܘ̇ ܢܘܼܗܪܵܐ ܢܸܬܼܪܲܓܼܪܲܓܼ\nܘܢܸܚܙ̣ܐ ܒܢܘܼܗܪܵܐ ܣܲܢ̈ܝܵܬܲܢ ܀ :ܢܸܗܘܸܐ ܠܲܢ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܗܵܘ̇ ܝܵܘܡ̇ܐ ܘܢܸܬܼܒܲܩܸܐ ܒܹܗ. :ܘܢܸܡܪܘܿܩ ܒܹܗ ܡܘܼܡܹ̈ܐ ܕܢܲܦܫܲܢ\nܩܕܼܵܡ ܒܘܼܚܵܪܵܢܵܐ ܕܟܹܐܢܘܼܬܼܵܐ ܀ :ܢܥܝܼܪ ܕܲܡܟܿܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܢ\nܒܥܝܼܪܘܼܬܼܵܐ ܕܪܸܚܡܲܬܼ ܩܘܼܫܬܵܐ. :ܕܲܠܡܵܐ ܢܹܐܬܸܐ ܓܲܢܵܒܼܵܐ\nܘܲܢܚܲܠܸܨ ܥܘܼܬܼܪܵܐ ܕܢܲܦܫܲܢ ܀ :ܩܕܼܵܡ ܗܵܘ̇ ܝܵܘܡ̇ܐ ܢܛܲܝܸܒܼ ܠܲܢ\nܡܸܫܚܵܐ ܠܢܘܼܗܪܵܐ ܕܠܲܡܦܹܝܕܲܝ̈ܢ. :ܕܠܵܐ ܢܹܐܣܪܘܼܢܵܢ ܚܘܼ̈ܬܼܚܵܬܹܐ\nܒܚܲܒܼܠܹ̈ܐ ܩܫܲܝܵ̈ܐ ܕܲܚܛܝܼܬܼܵܐ ܀ :ܘܢܸܬܼܥܵܘܲܟ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ\nܕܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܕܩܲܛܝܼܢ ܬܲܪܥܵܐ ܕܡܲܠܟܿܘܼܬܼܵܐ\nܘܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܐܵܠܝܼܨܵܐ ܀ :ܒܙܲܗܝܘܼܬܼܵܐ ܕܢܲܦܫܹܐ ܢܸܩܢܹܐ\nܓܸܦܹ̈ܐ ܠܝܘܼܩܪܵܐ ܕܗܲܕܵܡܲܝ̈ܢ. :ܕܲܟܼܣܸܐ ܝܵܘܡܵܐ ܕܡܹܐܬܼܝܼܬܼܵܐ\nܒܩܸܢܛܵܐ ܢܸܛܘܿܪ ܣܝܼ̈ܡܵܬܲܢ ܀","english":"In it they offer thanksgiving, as in a temple of reconciliation. While they worship at the threshold of his body, the unending one. To him they become partners in the inheritance of the greatness of glory. Through his humanity, with him they are honored in his glories. There is no height of his dominion that is not ascended through his humanity. For he is honored with being, more than spirits and bodies. In the heirs of his inheritance they are covered with the name of immortality. And from the light of the greatness of his glory, the bodies of them put on glory. For these blessings let us remember, and let the desire for virtues be kindled. And for that light let us yearn, and see in the light the foundations. Let that day be for us like a mirror, and let us be examined in it. And let us go out from it, the blemishes of our soul before the furnace of truth. Awaken the sleep of your thoughts with the wakefulness of the love of truth. Lest the judge come and exact the wealth of our soul. Before that day, prepare for us oil for the light of your lamps. So that the bonds of sins do not bind you with hard chains of sin. And be turned away from the discipline of the straight path of truth. For the gate of the kingdom is narrow, and the way of life is constricted. In the purity of the soul, let us acquire wings for the weight of your members. So that the day of coming may cover you, and in the end, preserve your treasures.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the eschatological transformation of the faithful, who become partners in divine glory through Christ's humanity, a theme central to Narsai's soteriology.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܵܘܕܲܝܼܬܼܵܐ","severity":"info","text":"The Syriac term tawdīṯā (thanksgiving) here carries eucharistic overtones, linking the liturgical offering to the temple imagery that follows.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪܥܵܐ ܕܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The phrase 'gate of the kingdom' echoes Matthew 7:13-14, where the narrow gate leads to the kingdom, a common ascetic trope in Syriac tradition.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of oil for lamps and the furnace of truth reflects baptismal and penitential practices in the East Syrian church, where oil was used in initiation and truth as a purifying fire.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a descriptive vision of the afterlife to a hortatory address, marked by imperatives ('let us remember', 'prepare'), typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal suffixes (e.g., ܒܹܗ, ܠܹܗ) that could refer to Christ or the divine being; the translation opts for Christological consistency.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'him' in the opening lines is ambiguous between Christ and God the Father; the translation assumes Christ based on the incarnation theme.","The phrase 'the unending one' (ܕܠܵܐ ܡܸܣܬܲܝܲܟ) could modify either the body or the being; the translation takes it as a divine attribute."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܕܲܠܡܵܐ ܢܹܐܬܹܐ ܡ̣ܢ ܫܸܠܝܵܐ\nܘܢܸܫܟܲܚ ܠܲܢ ܐܲܝܟ ܓܲܢܵܒܼܵܐ. :ܢܛܲܟܸܿܣ ܗܵܪܟܵܐ ܗܲܠ̈ܟܼܵܬܲܢ\nܙܲܗܝܵܐܝܼܬܼ ܐܲܝܟ ܚܲܟܿܝܼܡܹ̈ܐ ܀ :ܘܒܝܼܕܲܥܬܼܵܐ ܕܪܘܚܵܐ ܢܸܩܢܹܐ\nܝܘܼܬܼܪ̈ܢܹܐ ܪ̈ܘܼܚܵܢܵܝܹܐ. :ܕܩܲܫܝܵܐ ܗܵܘܬܼܵܐ ܕܒܲܡܨܲܥܬܼܵܐ\nܒܹܝܬܼ ܥܸܠܵܝܹ̈ܐ ܠܬܲܚܬܵܝܹ̈ܐ ܀ :ܒܲܠܘܝܼܬܼܵܐ ܢܸܚܙܘܿܩ ܕܚܘܼܒܵܐ\nܕܲܢܕܲܠܸܐ ܠܝܲܩܝܼܪܘܼܬܲܢ. :ܒܐܹܘܩܝܼܢܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܢܹܐܣܘܿܪ ܐܸܠܦܹ̈ܐ ܕܪܸܥܝܵܢܲܢ. ܕܠܵܐ ܢܛܲܒܿܥܘܼܢܲܢ ܡܲܚܫܘܼܠܹ̈ܐ:\nܕܦܘܼܠܵܓܼܵܘ̈ܗܝ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܀ ܥܘܼܢܵܝܵܐ: ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܟ ܦܵܪܘܿܩܲܢ: ܕܒܹܗ ܙܟܲܝܬܵܝܗܝ ܠܐܵܟܹ̇ܠܩܲܪܨܵܐ ܀","english":"Lest he come from silence and find you like a debtor. Arrange here your courses splendidly, like wise men. And by the knowledge of the Spirit, acquire spiritual benefits. For the bridge was difficult in the midst between the upper and lower ones. By the ladder of love, ascend to your dignities. By the anchor of faith, bind the ships of your thoughts, that they may not be sunk by the billows of the divisions of the slanderer. Refrain: Glory to your power, our Saviour, by which you have conquered the slanderer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܠܡܵܐ ܢܹܐܬܹܐ ܡ̣ܢ ܫܸܠܝܵܐ","severity":"info","text":"The opening phrase warns that Christ may come from silence (i.e., from his hidden, divine state) and find the believer unprepared, like a debtor. This continues the hortatory tone of the previous passage.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The term ܐܵܟܹ̇ܠܩܲܪܨܵܐ (ʾāḵel qarṣā) literally means 'accuser' or 'slanderer' and is a standard Syriac epithet for Satan, derived from the root for 'eating' and 'accusation'.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܠܘܝܼܬܼܵܐ ܢܸܚܙܘܿܩ ܕܚܘܼܒܵܐ","severity":"info","text":"The image of a 'ladder of love' (ܒܲܠܘܝܼܬܼܵܐ ܕܚܘܼܒܵܐ) echoes Jacob's ladder (Gen 28:12) and the ascetic motif of the 'ladder of virtues' common in Syriac tradition, here applied to Christ's humanity as the means of ascent.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܩܲܫܝܵܐ ܗܵܘܬܼܵܐ ܕܒܲܡܨܲܥܬܼܵܐ ܒܹܝܬܼ ܥܸܠܵܝܹ̈ܐ ܠܬܲܚܬܵܝܹ̈ܐ","severity":"info","text":"The 'bridge' (ܩܲܫܝܵܐ) between upper and lower beings reflects a cosmological schema common in Syriac hymnography, where Christ's incarnation bridges the divine and human realms.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The rubric ܥܘܼܢܵܝܵܐ (ʿuʿāyā) marks a refrain or response, a standard structural element in Syriac liturgical poetry, here concluding the passage with a doxology to Christ the Savior.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܟ ܦܵܪܘܿܩܲܢ","severity":"info","text":"The refrain 'Glory to your power, our Saviour' is a typical acclamation in East Syriac liturgical poetry, reinforcing the communal and doxological function of Narsai's memre during Holy Week.","cites":[{"key":"ed:dsc-61","label":"source edition: On Holy Week","url":"https://syriaccorpus.org/61"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (marked with ܢ) that may reflect scribal errors or orthographic variants; the translation follows the source edition's reconstruction."],"confidence":"high","notes":[]}]}