{"slug":"dsc-63","id":"syriac:dsc:dsc-63","title":"On the Passion","title_source":"On the Passion","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":"2026-11-15T05:28:00Z","cost_usd":0.012592},"source":{"registry_id":"syriac:dsc:dsc-63","work_id":"dsc-63","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/63"},"stats":{"passages":19,"english_words":5577,"coptic_letters":0,"source_letters":11890,"commentary_units":110,"commentary_kinds":8,"derived_notes":8,"ambiguities":34,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-63","abstract":"Narsai's memrā on the Passion is a metrical homily composed in Syriac isosyllabic couplets, likely in the late fifth century at the School of Edessa or Nisibis. It treats the Passion narrative in a didactic, homiletic register, drawing on biblical typology and reflecting Narsai's anti-Chalcedonian Christology. The text survives in a single East Syriac manuscript (Vatican Syr. 113) from the 9th–10th century, with no West Syriac liturgical reception. Its transmission is limited to East Syriac collections of festal memrē. The edition notes scribal corrections but lacks collation with other witnesses, and no translation or commentary on key theological terms is provided.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the Church of the East, active at the School of Edessa until its closure in 489, then at the newly founded School of Nisibis. This memrā on the Passion was composed in the late fifth century, a period of intense Christological controversy following the Council of Chalcedon (451). Narsai's works, including this homily, articulate a dyophysite Christology that emphasizes the distinct natures of Christ, often in implicit polemic against Chalcedonian and miaphysite positions. The memrā belongs to the genre of memrā (metrical homily), a staple of East Syriac liturgical and catechetical literature. Its manuscript transmission is late: the earliest witness, Vatican Syr. 113, dates to the 9th–10th century, and the text survives only in East Syriac collections, indicating a restricted reception within the Church of the East. The lack of West Syriac attestation and the absence of collation with other manuscripts caution against assuming the text's exact original form.","significance":"This memrā is a key witness to Narsai's Christological thought and the development of East Syriac homiletic literature. It illustrates how biblical narrative was adapted for didactic purposes in the late antique Church of the East, and its typological exegesis (e.g., Adam/Christ parallels) reflects broader Syriac theological traditions. The work's survival in a single manuscript underscores the fragility of the textual tradition and the need for careful study of its transmission.","timeline":[{"date":"ca. 400–503","event":"Life of Narsai, active at Edessa and Nisibis"},{"date":"Late 5th c.","event":"Composition of the memrā on the Passion"},{"date":"489","event":"Closure of the School of Edessa; Narsai moves to Nisibis"},{"date":"9th–10th c.","event":"Earliest manuscript witness (Vatican Syr. 113)"},{"date":"Post-10th c.","event":"Limited East Syriac manuscript transmission; no West Syriac reception"}],"relations":[{"work":"Narsai's memrē cycle on the Passion","relation":"This memrā is the twenty-seventh in the cycle","key":"","label":null,"url":null},{"work":"Syriac baptismal typology","relation":"Alludes to baptismal covenant and purification","key":"","label":null,"url":null},{"work":"Anti-Chalcedonian polemic","relation":"Implicit doctrinal contrasts in Christological terms","key":"","label":null,"url":null},{"work":"Adam/Christ typology in Syriac literature","relation":"Uses 'first image of Adam' and 'second image of Adam'","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai on Wikipedia","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East on Wikipedia","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of the work"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis on Wikipedia","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context for composition"}],"cautions":["The date of composition is approximate, based on Narsai's active period; no precise year is known.","The single manuscript witness (Vatican Syr. 113) is from the 9th–10th century, introducing potential scribal variants.","No collation with other witnesses exists, so the text's original form is uncertain.","The work's reception is limited to East Syriac tradition; its absence from West Syriac sources may reflect theological divisions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0005,"generated":"2026-11-15T03:01:25Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/63"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8565"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-63","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":110,"english_words":5577,"source_letters":17018,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) on the Passion, composed in the characteristic isosyllabic couplets of Narsai’s school. The register is homiletic and didactic, not liturgical, though it draws on biblical narrative.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) was active at the School of Edessa and later Nisibis. This memrā likely dates to the late 5th century, but the manuscript tradition is later; the earliest witness is from the 9th–10th century.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single East Syriac manuscript (Vatican Syr. 113). Variants from the original are possible; the edition notes occasional scribal corrections but no collation with other witnesses.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā is not attested in the West Syriac liturgical tradition. Its reception is limited to East Syriac manuscript collections, where it is grouped with other memrē on Christological and festal themes.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition provides no translation or commentary on theological terms (e.g., 'passibility' of Christ). Readers unfamiliar with Narsai’s anti-Chalcedonian polemic may miss implicit doctrinal contrasts.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"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: 19 narrative."},{"kind":"caution","severity":"caution","text":"8 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{"ed:dsc-63":{"label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}},"segments":[{"i":1,"ref":"p1","source":"ܡܲܪܒܲܥܪܘܿܒܼܬܵܐ ܕܚܲܫܵܐ\nܝܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ. ܡܸܐܡܪܵܐ ܕܥܸܣܪܝܢ ܘܫܲܒܥܵܐ. :ܘܡܸܬܐ ܡܲܪܒܲܥܪܘܿܒܼܬܵܐ ܕܚܲܫܵܐ ܥܘ[ܐ] ܒܪܝܼܟ ܕܒܩܸܛܠܹܗ ܩܲܛܠܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ\nܘܲܒܼܡܘܼܟܵܟܹܗ ܫܲܝܸܢ ܠܪ̈ܓܼܙܐ܀ ܐܲܚܲܝ̈܀ :ܒܲܪܢܵܫܵܐ ܡܵܐܢܵܐ ܕܚܸܨܦܵܐ\nܕܣܝܼܡܵܐ ܒܹܗ ܣܝܼܡܲܬ ܚܲܝܹ̈ܐ. :ܠܵܘ ܕܝܼܠܹܗ ܗ̤ܝ ܪܲܒܘܼܬܼܵܐ\nܐܸܠܵܐ ܕܚܲܝܠܐ ܕܥܵܒܼܘܿܕܹܗ. :ܒܡܵܐܢܵܐ ܫܝܼܛܵܐ ܡܸܬܿܬܿܣܝܼ̈ܡܵܢ\nܝܩܝܼܪ̈ܬܵܐ ܕܒܹܝܬܼ ܐܵܕܵܡ. :ܘܟܲܕ ܛܵܒܼ ܫܝܼܛܵܐ ܗ̄ܘ̣ ܒܲܟܼܝܵܢܹܗ\nܫܒܝܼܚ̇ܵܬܐ ܒܹܗ ܡܸܬܼܢܲܛܪ̈ܵܢ. :ܒܡܵܐܢܵܐ ܕܢܩܐ ܐܲܬܒܼܪܵܐ\nܣܝܼܡܝܼܢ ܓܲܙ̈ܐ ܡܝܘ̈ܬܐ. :ܘܒܦܓܪܢ ܡܵܘܠܸܕ ܚܲܫܹ̈ܐ\nܫܪܵܐ ܒܹܗ ܐܝܼܬܝܵܐ ܕܠܵܐ ܚܵܐܸܫ. :ܚܸܨܦܵܐ ܫܝܼܛܵܐ ܒܲܪܢܫܵܐ\nܘܫܝܼܛ ܒܲܟܼܝܵܢܹܗ ܐܲܝܟ ܚܸܨܦܵܐ. :ܘܲܕܗܵܘܹܐ ܥܘܼܡܪܵܐ ܠܒܵܪܘܿܝܹܗ\nܥܲܒܼܕܹܗ ܡܵܐܢܵܐ ܝܲܩܝܼܪܵܐ. :ܫܒܚܼܝ ܗ̄ܘ̣ܵܐ ܘܲܦܐܹܐ ܬܘܼܩܵܢܹܗ\nܟܲܕܼ ܛܵܒܼ ܡܕܪܐ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ. ܘܕܫܡܲܥ ܡܸ̈ܠܹܐ ܕܢܵܟܼܘܿܠܹܗ:\nܦܫܵܐ ܠܫܝܼܛܘܼܬܵܐ ܕܲܟܼܝܵܢܹܗ. :[...]ܠܐ ܒܣܡܬ̤ ܠܹܗ ܠܒܼܵܪܘܿܝܵܐ\nܕܢܲܗܸܠ ܒܝܼܫܵܐ ܒܬܘܼܩܵܢܹܗ. :ܕܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܚܲܣܵܡܵܐ\nܕܒܚܲܝܠܹܗ ܚܲܣܢܹܗ ܠܐܵܕܼܵܡ. :ܫܲܩܠܹܗ ܠܡܵܐܢܵܐ ܕܐܸܬܼܚܲܒܲܠ\nܕܡܸܕܪܹܗ ܕܐܵܕ̇ܡ ܡܵܘܝܬܵܐ. :ܘܓܲܒܼܠܹܗ ܒܪܘܼܚܵܐ ܚܠܦ ܡܲܝ̈ܐ\nܕܢܼܗܘܹܐ ܫܲܪܝܼܪ ܬܘܼܩܸܢܹܗ. :ܕܬܲܒܼܪܹܗ ܡܵܘܬܵܐ ܠܲܟܼܝܵܢܹܗ\nܘܚܲܒܸܠ ܫܘܼܪܵܐ ܕܨܘܼܪܵܬܹܗ. :ܢܣܟܗ ܒܟܼܘܪܵܐ ܪܘܼܚܵܢܵܐ\nܕܠܵܐ ܢܸܫܚܲܬ̤ ܬܘܼܒܼ ܒܲܚܛܝܼܬܵܐ. :ܫܲܩܠܹܗ ܠܨܲܠܡܲܗ ܒܵܪܘܿܝܵܐ\nܘܥܲܒܼܕܹܗ ܢܵܘܣܵܐ ܘܥܡ̣ܪ ܒܹܗ. :ܕܠܵܐ ܢܸܫܬܲܠܲܛ ܚܲܣܵܡܵܐ\nܕܒܗܝܟܠ ܡܲܠܟܵܐ ܓܸܥܡܲܪ. :ܚܲܕ ܡ̣ܢ ܓܸܢܣܵܐ ܕܡܵܝܘܿܬܹ̈ܐ\nܓܒܼܵܐ ܠܹܗ ܐܝܼܬܼܝܵܐ ܘܥܡ̣ܪ ܒܹܗ.","english":"The Wednesday of the Passion\nHe is himself while being himself. The twenty-seventh memrā. And again, the Wednesday of the Passion, blessed is he who by his death slew sin\nand by his resurrection calmed the wrath. Amen. A vessel of clay, a human being,\nin which the treasure of life is placed. Not his is that greatness,\nbut that of the power of his maker. In a vessel of clay, glorious things\nare deposited, precious things of the house of Adam. And when the clay is good, in his person\nglorious things are adorned in him. In a vessel of water, a covenant was made;\nprecious treasures were placed. And in a body that gives birth to sufferings,\nhe placed in it a nature that does not suffer. Clay, a human being, is good,\nand good in his person like clay. And that it might become a dwelling for its creator,\nhe made it a precious vessel. His form was beautiful and fair,\nwhen his nature was still good. And when he heard the words of his All-maker,\nhe turned to the goodness of his person. [...] The creator was not pleased\nthat evil should dwell in his form. That the Adversary might not boast\nthat by his power he had overcome Adam. He took the vessel that had been corrupted,\nso that Adam's death might be renewed. And he formed it with spirit instead of water,\nso that his form might be firm. That death might break his person\nand destroy the wall of his image. He sealed it with a spiritual seal,\nso that it might not again be corrupted by sin. The creator took his image\nand made it a garment and dwelt in it. That the Adversary might not rule,\nwho dwells in the temple of the king. One from the race of the dying\nchose a nature and dwelt in it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡܪܵܐ ܕܥܸܣܪܝܢ ܘܫܲܒܥܵܐ","severity":"info","text":"The phrase 'the twenty-seventh memrā' identifies this passage as the twenty-seventh homily in Narsai's memrā cycle on the Passion.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܪܒܲܥܪܘܿܒܼܬܵܐ ܕܚܲܫܵܐ","severity":"info","text":"The term 'Wednesday of the Passion' refers to the Wednesday of Holy Week, a key liturgical day in Syriac tradition commemorating Christ's suffering.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܸܨܦܵܐ","severity":"info","text":"The Syriac word 'ḥeṣpā' (clay) is used metaphorically for the human body as a vessel shaped by God, echoing Genesis 2:7.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܚܲܣܵܡܵܐ","severity":"info","text":"The 'Adversary' (ḥassāmā) is a standard Syriac term for Satan, reflecting the dualistic anthropology common in Narsai's works.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܵܐܢܵܐ ܕܢܩܐ ܐܲܬܒܼܪܵܐ","severity":"info","text":"The reference to a 'covenant' made in a vessel of water alludes to the baptismal covenant, a common typology in Syriac literature.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The lacuna marked by [...] in the Syriac text indicates a break in the manuscript; the missing portion may affect the continuity of the argument.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he is himself while being himself' is ambiguous; it may refer to Christ's dual nature (divine and human) or to the paradox of the Incarnation.","The identity of 'the creator' and 'the Adversary' is clear from context, but the precise theological nuance of 'vessel' (clay vs. water) is open to interpretation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":":ܘܲܒܼܪܘܼܟܵܒܼܵܐ ܕܬܘܼܩܵܢܹܗ\nܐܣܪܗ ܠܚܘܼܒܵܗ̇ ܕܲܒܼܪܝܼܬܼܵܐ. :ܘܡܸܢܹܗ ܕܡܸܕܪܵܐ ܕܒܹܝܬܼ ܐܵܕܵܡ\nܪܲܟܼܒܼ ܨܲܠܡܵܐ ܐܲܝܟ ܐܵܕܵܡ. :ܘܓܼܡܪܗ ܒܚܲܫܹ̈ܐ ܕܡܝܘ̈ܬܐ\nܒܝܲܕ ܚܲܝܠܵܐ ܕܐܲܠܵܗܘܼܬܹܗ. :ܒܝܲܕ ܚܲܝܵܠܐ ܕܪܘܼܚܵܐ ܓܲܒܼܠܹܗ\nܕܠܵܐ ܙܪܥܵܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ. :ܕܢܸܗܘܹܐ ܕܵܡܹܐ ܒܟܼܠܡܸܕܹܡ\nܠܐ̇ܕܵܡ ܨܲܠܡܵܐ ܩܲܕܡܵܝܵܐ. :ܕܐܝܟܢܐ ܕܒܝܲܕ ܐܵܕܼܵܡ\nܥܲܠ ܡܵܘܬܵܐ ܘܚܲܒܸܠ ܓܸܢܣܹܗ. :ܒܐܵܕܼܵܡ ܨܲܠܡܵܐ ܬܪܲܝܢܐ\nܢܸܫܪܹܐ ܟܒܝܼ̈ܫܹܐ ܡ̣ܢ ܡܵܘܬܵܐ. :ܒܟܼܠܗܹܝܢ ܕܐܵܕܵܡ ܐܸܫܬܵܘܬܲܦ\nܒܲܪܢܫܵܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ. :ܘܡ̣ܢ ܕܐܸܬܬܲܣܝܼ ܒܝܲܕܼ ܚܲܫܹ̈ܐ\nܦܪܲܩ ܡ̣ܢ ܡܵܘܬܵܐ ܠܡܵܝܘ̈ܬܹܐ. :ܬܫܥܵܐ ܝܪ̈ܚܝܼܢ ܐܲܝܟ ܛܲܟܼܣܵܐ\n:ܒܟܲܪܣܵܐ ܕܒܸܣܪܵܐ ܡܕܲܝܲܪܘܵܐ\nܘܒܚܸܒܼܠܹ̈ܐ ܘܚܫ̈ܐ ܕܝܠܕܵܐ. :ܕܢܲܚ ܡ̣ܢ ܟܲܪܣܵܐ ܕܝܵܠܸܕܬܹܗ\nܝܢܸܩ ܚܲܠܒܼܵܐ ܐܲܝܟ ܫܲܒܼܪܵܐ. :ܕܢܚܘܹܐ ܕܒܲܪ ܓܸܢܣܲܢ ܗ̄ܘ̣\n:ܘܩܲܕܲܒܼ ܕܒܼܚܹ̈ܐ ܐܲܝܟ ܟܠܢܵܫ\nܕܢܸܦܪܘܿܠ ܩܘܼܒܵܠ ܛܲܝܒܲܘܼܬܼܵܐ. :ܐܲܪܡܝܼ ܓܙܘܼܪܬܵܐ ܥܲܠ ܦܲܓܼܪܹܗ\nܕܢܸܫܬܲܪܪ ܒܹܗ ܡܘܼܠܟܵܢܵܐ. :ܕܢܸܗܘܘܿܢ ܥܲܡܹ̈ܐܗ ܝܪ̈ܘܬܐ\nܒܗܘܼܬܪܵܐ ܕܒܘܪ̈ܟܵܬܹܗ ܕܐܲܒܼܪܵܡ. :ܐܸܬܼܪܒܝܼ ܐܲܝܟ ܝܠܘܼܕܵܐ\nܕܝܠܘܼܕܵܐ ܗ̄ܘ̣ܵܐ ܒܫܪܪܐ. :ܘܒܼܝܲܕ ܚܲܝܠܵܐ ܕܛܲܝܒܘܼܬܵܐ\nܬܸܐܕܲܪܓ ܠܲܓܼܡܝܼܪܘܼܬܵܐ. :ܩܪܸܒܼ ܠܲܟܼܡܵܕܵܐ ܕܲܒܼܡܲܝ̈ܵܐ\nܕܢܸܕܪܘܿܫ ܐܘܼܪܚܵܐ ܠܡܝܘ̈ܬܹܗ. :ܘܟܲܕ ܕܟܼܝܵܐ ܗ̄ܘ̣ܵܐ ܒܲܩܢܘܿܡܹܗ\nܕܟܼܝܼ ܛܲܡ̈ܐܹܐ ܒܲ[ܩܢܘܿ]ܡܹܗ ܒܲܥܡܵܕܹܗ. :ܥܲܡܹܗ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܚܝܼܕܵܝܵܐ. :ܥܲܡܹܗ ܗ̄ܘ̣ܵܐ ܘܒܹܗ ܥܡ̇ܪ ܗ̄ܘ̣ܵܐ\nܘܠܵܐ ܡܫܵܘܬܲܦ ܗ̄ܘ̣ܵܐ ܒܡܵܟܬܹ̈ܐ. :ܗܘ̤ ܒܲܟܼܝܢܹܗ ܪܵܒܸܐ ܗ̄ܘ̣ܵܐ\nܒܚܸܟܡܬܐ ܘܲܒܼܛܲܝܒܲܘܼܬܵܐ.","english":"And by the blessing of his resurrection, he bound the love of creation. And from him, the medicine of the house of Adam, he mounted the image like Adam. And he completed it with the sufferings of the dead by the power of his divinity. By the power of the spirit, he formed him without the seed of participation. So that he might be like in everything to the first image of Adam. For just as through Adam death came and destroyed his race, so through the second image of Adam, the captives were loosed from death. In all that Adam shared, the second Adam, the man, participated. And when he was healed by sufferings, he freed the mortals from death. Nine months according to the order, in the womb of flesh, the dweller, and in the pains and sufferings of childbirth. He came forth from the womb of his mother, sucked milk like a child. So that he might show that he was of our race, and he cut the navel like every man, so that he might receive the gift of grace. He placed the foreskin on his body, so that the kingdom might be established in him. So that his people might be heirs in the abundance of the blessings of Abraham. He grew like a child, for he was a child in truth. And by the power of grace, he ascended to perfection. He approached the ladder of the waters, so that he might tread the path to his death. And when he was pure in his standing, he purified the impure in his standing, in his baptism. With him he was from the beginning, the Word of the one Father. With him he was and in him he dwelt, and he did not share in the stains. He himself grew in his stature in wisdom and in grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ ܩܲܕܡܵܝܵܐ / ܨܲܠܡܵܐ ܬܪܲܝܵܢܐ","severity":"info","text":"The Syriac contrasts 'first image of Adam' (ܨܲܠܡܵܐ ܩܲܕܡܵܝܵܐ) with 'second image of Adam' (ܨܲܠܡܵܐ ܬܪܲܝܵܢܐ), a typological pairing of the old and new Adam central to Narsai's soteriology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܥܡܵܕܹܗ","severity":"info","text":"The reference to baptism (ܒܲܥܡܵܕܹܗ) and purification of the impure echoes the baptism of Jesus in the Jordan (Matt 3:13–17; Mark 1:9–11), a standard typology in Syriac exegesis.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܲܝܒܲܘܼܬܼܵܐ","severity":"info","text":"The term 'grace' (ܛܲܝܒܲܘܼܬܼܵܐ) appears twice, linking Christ's growth and perfection to divine grace, a theme in Narsai's anti-Pelagian or pro-Nicene context.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܪܘܼܟܵܒܼܵܐ ܕܬܘܼܩܵܢܹܗ","severity":"info","text":"The passage opens with a blessing formula (ܘܲܒܼܪܘܼܟܵܒܼܵܐ ܕܬܘܼܩܵܢܹܗ), typical of Narsai's homiletic openings, marking a liturgical or doxological transition.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܵܡ ܩܲܕܡܵܝܵܐ / ܐܵܕܵܡ ܬܪܲܝܵܢܐ","severity":"info","text":"The parallel between the first Adam bringing death and the second Adam (Christ) freeing captives from death is a standard Pauline typology (Rom 5:12–21; 1 Cor 15:22) adapted in Syriac tradition.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲ[ܩܢܘܿ]ܡܹܗ","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading at ܒܲ[ܩܢܘܿ]ܡܹܗ; the English draft supplies 'in his standing' but the exact term is restored conjecturally.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the medicine of the house of Adam' (ܡܸܢܹܗ ܕܡܸܕܪܵܐ ܕܒܹܝܬܼ ܐܵܕܵܡ) is ambiguous: it may refer to Christ as healing agent or to a salvific remedy for humanity.","The term 'seed of participation' (ܙܪܥܵܐ ܕܫܵܘܬܵܦܘܼܬܼܵܐ) is unclear; it likely denotes the absence of human procreative involvement in Christ's formation, but the precise theological nuance is debated."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":":ܘܐܝܼܬܝܵܐ ܒܕܝܼܠܹܗ ܡܩܵܘܹܐ ܗ̄ܘ̣ܵܐ\nܕܠܵܬ ܫܘܼܓܼܢܵܝܵܐ ܘܫܘܼܚܠܵܦܵܐ. :ܥܲܡ ܐ̄ܢܫܐ ܡܬܗܦܟ ܗ̄ܘ̣ܵܐ\nܒܪܢܫܵܐ ܐܕܼܵܡ ܕܬܪܹܝܢ. :ܕܢܦܢܹܐ ܠܐ̄ܢܫܐ ܡ̣ܢ ܛܘܿܥܝܲ\nܠܝܲܕ ܥܬܐ ܕܚܲܝܹ̈ܐ ܕܐܵܘܒܸܕܘ. :ܠܟܐܒܹ̈ܐ ܕܦܲܓܼܪܵܐ ܡܲܐܣܹܐ ܗ̄ܘ̣ܵܐ\nܕܠܵܐ ܣܲܡܡܵܢܹ̈ܐ ܐ̄ܢܵܫܝܹ̈ܐ. :ܘܡܘܼܡܹ̈ܐ ܕܢܲܦܫܵܐ ܡܕܲܟܹܐ ܗ̄ܘ̣ܵܐ\nܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܩܲܕܝܼܫܵܐ. :ܒܛܝܢܐ ܡܥܲܘܪ ܒܒ̈ܬܐ\nܥܝܢܹ̈ܐ ܦܵܬܲܚ ܕܣܲܡܵܝ̈ܐ. :ܘܡ̣ܢ ܢܲܚ̈ܬܹܐ ܕܥܲܠ ܗܲܕܡܵܘ̈ܗܝ\n:ܡܡܲܚܬܐ ܩܢܬ̤ ܚܘܼܠܡܵܢܵܐ\n:ܝܲܗ̄ܒ̣ ܠܲܚܓܼܝܼܪܹ̈ܐ ܗܲܕܡܹ̈ܐ\nܘܠܡܫܪ̈ܝܐ ܗܠܪܬܹ̈ܐ. :ܘܦܬܲܚ ܐܸܕܢܹ̈ܐ ܣܟܝܼܪ̈ܵܬܐ\nܘܨܵܬܼ ܚܲܠܝܘܼܬܵܐ ܕܦܸܬܓܵܡܵܘ̈ܗܝ. :ܠܟܸܐܒܹ̈ܐ ܓܠ̈ܝܐ ܪܵܕܸܦ ܗ̄ܘ̣ܵܐ\nܘܚܵܘܒܹ̈ܐ ܟܣܲܝܵ̈ܐ ܡܲܐܣܹܐ ܗ̄ܘ̣ܵܐ. :ܘܒܓܠܝ̈ܬܐ ܡܚܵܬܹܐ ܗ̄ܘ̣ܵܐ\nܕܫܲܠܝܼܛ ܗ̄ܘ̣ ܥܲܠ ܟܲܣܝ̈ܬܐ. ܠܡܵܘܬܵܐ ܒܩܵܠܵܐ ܦܲܩܕ ܗ̄ܘ̣ܵܐ:\n:ܕܢܦܢܹܐ ܠܡܝܼ̈ܬܹܐ ܕܒܼܠܥ\n:ܘܲܒܼܚܘܼܬܵܡܵܐ ܕܦܸܬܼܓܵܡܵܘ̈ܗܝ\nܡܝܼ̈ܬܐ ܠܚ̈ܝܐ ܦܵܢܹܝܢ ܗ̄ܘ̣ܵܘ. :ܡܝ̈ܬܐ ܠܬܵܬܼܵܐ ܕܐܸܬܼܢܚܲܡܘ\nܣܵܗܕܹ̈ܐ ܗܘ̤ܘ ܠܹܗ ܫܲܪܝܼܪܹ̈ܐ. :ܟܲܕ ܩܵܠܹܝܢ ܥܲܠ ܢܘܼܚܵܡܵܐ\nܕܡܼܟܹܝܠ ܡܵܘܬܵܐ ܒܵܛܹܠ ܠܹܗ. :ܠܕܲܝܘܹ̈ܐ ܒܡܸܠܬܹܗ ܪܵܕܹܦ ܗ̄ܘ̣ܵܐ\nܕܲܢܫܲܢܘܿܢ ܡ̣ܢ ܥܘܼܡܪ̈ܲܝܗܘܿܢ. :ܟܲܕ ܩܵܥܹܝܢ ܠܹܗ ܡܵܪ̈ܘܿܕܹܐ\nܕܠܵܐ ܢܫܲܢܸܩ ܠܲܢ ܒܲܪܕܘܝܼܕ. :ܐܵܦ ܗܸܢܘܿܢ ܟܲܕܼ ܠܵܐ ܨܵܒܹܝܢ\nܩܲܕܸܡܘ ܐܲܟܼܪܸܙܘ ܫܘܼܠܛܵܢܹܗ. :ܕܲܥܬܝܼܕ ܕܢܸܬܿܬܿܒܲܥ ܟܲܣܝ̈ܬܐ\nܒܕܝܼܢܐ ܟܹܐܢܵܐ ܕܒܘܼܚܵܪܢܹܗ. :ܒܚܘܼܠܡܵܢܵܐ ܕܦܲܓܼܪܵܐ ܚܵܘܝܼ\nܕܐܵܦ ܚܵܘܒܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܡܲܐܣܹܐ. :ܘܲܒܼܗܝܼ̈ܬܐ ܬܠܬܵܐ ܕܐܩܝܼܡ\nܩܝܵܡܬܼܵܐ ܐܲܟܼܪܸܙ ܠܲܫܒܼܝܼܪܹ̈ܐ. :ܒܕܲܝܘܹ̈ܐ ܕܪܕܦ ܡ̣ܢ ܐ̄ܢܫܐ\nܫܪ̣ܵܝܗܝ ܠܫܘܼܠܛܵܢܹܗ ܕܢܲܟܼܝܼܠܵܐ.","english":"And his own being was established without disturbance or change. With humanity he was transformed in the head of Adam of two natures. He turned humanity from error to the hand of the life that had destroyed them. He healed the pains of the body without human medicines. And he cleansed the blemishes of the soul by the power of the Holy Spirit. By the sign of the cross he opened the blind eyes of the heavens. And from the wounds on his limbs he gave forth the medicine of health. He gave healthy limbs to the lame and tongues to the mute. And he opened sealed ears, and they heard the sweetness of his words. He drove out manifest pains and healed hidden sins. And by manifest things he showed that he was master over hidden things. He commanded death with a voice: that it turn back the dead it had swallowed. And by the seal of his words the dead turned to life. The dead who had returned to the sign became true witnesses for him, as they cried out over the tomb that from then on death was abolished. He drove out demons with his word, that they flee from their dwellings. As the rebellious cried out to him, \"Do not oppress us, son of David.\" Even they, though unwilling, proclaimed his authority beforehand. For it was destined that hidden things be revealed by the sign of the furnace of his passion. By the health of the body he showed that he also heals the sins of humanity. And by the three days he rose, he proclaimed resurrection to the righteous. By the demons he drove out from humanity he loosed the authority of the devourer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܢܫܵܐ ܐܕܼܵܡ ܕܬܪܹܝܢ","severity":"info","text":"The phrase 'head of Adam of two natures' likely refers to Christ as the second Adam, uniting divine and human natures, a key Christological theme in Narsai.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܝܢܐ ܡܥܲܘܪ ܒܒ̈ܬܐ ܥܝܢܹ̈ܐ ܦܵܬܲܚ ܕܣܲܡܵܝ̈ܐ","severity":"info","text":"The opening of blind eyes by the sign of the cross echoes Gospel healing miracles, e.g., Mark 10:46–52, and may allude to the restoration of sight as a type of spiritual illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܝܘܹ̈ܐ","severity":"info","text":"The expulsion of demons by Christ's word reflects early Syriac Christian emphasis on Christ's power over demonic forces, a common theme in Narsai's homilies.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܗܝܼ̈ܬܐ ܬܠܬܵܐ ܕܐܩܝܼܡ ܩܝܵܡܬܼܵܐ","severity":"info","text":"The reference to 'three days he rose' marks a structural pivot, transitioning from Christ's healing acts to the proclamation of resurrection, a central narrative climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܵܗܕܹ̈ܐ ܗܘ̤ܘ ܠܹܗ ܫܲܪܝܼܪܹ̈ܐ","severity":"info","text":"The dead returning to life as 'true witnesses' for Christ may reflect early Christian martyrdom theology, where resurrection validates Christ's authority, a theme in Syriac liturgical reception.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'head of Adam of two natures' could be read as referring to Christ as the second Adam or to a specific typological interpretation of Adam's dual nature; the reading taken follows Narsai's Christological emphasis.","The identity of 'the devourer' (ܕܢܲܟܼܝܼܠܵܐ) is ambiguous: it may refer to death, Satan, or a demonic figure; the translation assumes a personification of death."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܘܐܲܦܢܝܼ ܫܒܝܼܬܹܗ ܕܫܲܒܵܝܵܐ\nܒܐ̄ܢܵܫܵܐ ܕܐܲܥܕܝܼ ܡ̣ܢ ܐܝܼܕܵܘ̈ܗܝ. :ܩܥܵܐ ܚܲܣܵܡܵܐ ܘܐܸܬܼܡܲܪܡܲܪ\nܘܐܲܙܥܸܩ ܘܐܲܝܸܠܸܠ ܒܲܒܼܟܼܵܬܼܵܐ. :ܕܓܢ̄ܒܿܪܵܐ ܢܦܲܩ ܠܲܩܪܵܒܼܵܐ\nܕܢܥܕܹܐ ܫܒܝܼܬܹܗ ܕܫܲܒܵܝܵܐ. :ܟܲܢܸܫ ܚܲܝܠܵܐ ܕܫܘܼܠܛܵܢܹܗ\nܛܪܘܼܢܵܠ ܠܘܩܒ̣ܵܠ ܙܲܟܵܝܵܐ. :ܟܲܕ ܣܒ̇ܪ ܗ̄ܘ̣ܵܐ ܕܚܵܣܸܢ ܠܹܗ\nܒܝܲܕܼ ܡܵܘܬܐ ܠܡܲܚܹܐ ܡܝܼ̈ܬܹܐ. :ܒܲܩܪܵܒܼܵܐ ܕܠܘܼܩܒܼܵܠ ܐܵܕܼܵܡ\nܚܸܘܝܵܐ ܠܒܸܫ ܙܲܝܢܵܐ ܘܐܲܩܪܸܒܼ. :ܘܗܵܫܵܐ ܠܘܼܩܒܵܠ ܦܪܘܿܩܲܢ\nܒܐܵܕܼܵܡ ܐܲܩܪܸܒܼ ܥܲܡ ܐܵܕܼܵܡ. :ܒܢܲܝ̈ ܐܲܒܼܪܗܵܡ ܕܐܸܬܚܲܪܲܪܘ\nܡ̣ܢ ܥܲܒܼܕܘܼܬܼܵܐ ܕܡܸܨܪ̈ܝܹܐ. :ܙܝܼܢܵܐ ܗܘ̤ܵܘ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ\nܘܲܠܒܸܫ ܘܐܲܩܪܸܒܼ ܥܲܡ ܡܵܪܲܢ. :ܒܥܹܐܕܵܐ ܕܦܸܨܚܵܐ ܫܓܼܫ ܐܸܢܘܿܢ\nܛܪܘܢܐ ܠܦܠܚ̈ܐ ܕܓܼܒܼܐ ܠܹܗ. :ܕܲܢܣܲܝܥܘܼܢܵܝܗܝ ܡܲܪ̈ܚܹܐ\nܒܝܲܕܼ ܣܲܝ̈ܦܹܐ ܕܠܫܵܢܲܝ̈ܗܘܿܢ. :ܦܲܥ̈ܠܹܐ ܗܘ̣ܘ ܠܹܗ ܠܲܢܟܝܼܠܵܐ\nܒܢܲܝ̈ ܐܵܪܲܡ ܠܘܼܩܒܼܵܠ ܐܵܕܼܵܡ. :ܘܫܲܡܠܝܼ ܪܸܓܼܬܹܗ ܒܐܝܼܕܲܝ̈ܗܘܿܢ\nܐܲܝܟ ܕܒܚܘܝܵܐ ܠܘܵܬ ܐܵܕܼܵܡ. :ܠܵܘ ܕܝܼܠܹܗ ܗ̄ܘ̣ܵܐ ܨܒܼܝܵܢܵܐ\nܕܒܥܹܕܵܐ ܢܸܣܥܹܐ ܠܩܸܛܠܵܐ. :ܡܫܝܼܚܵܐ ܫܲܡܠܝܼ ܒܲܥܒܼܵܕܵܐ\nܡܕܿܒܼܪܵܢܘܼܬܵܐ ܕܐ̄ܢܵܫܘܼܬܹܗ. :ܒܥܹܐܕܵܐ ܝܲܗ̣ܒܼ ܢܲܦܫܹܗ ܠܕܒܸܚܵܐ\nܕܢܸܚܙܘܿܢ ܡܵܘܬܹܗ ܣܲܓܼܝ̈ܐܹܐ. :ܕܡܵܐ ܕܡܸܬܼܢܲܚܲܡ ܡ̣ܢ ܩܲܒܼܪܵܐ\nܢܸܗܘܘܿܢ ܣܵܗܕ̈ܐ ܕܢܘܼܚܵܡܹܗ. :ܠܕܒܼܚܵܐ ܕܦܸܨܚܵܐ ܐܸܬܛܲܝܲܒܼ\nܐܸܡܪܹܗ ܚܲܝܵܐ ܕܐܲܠܵܗܵܐ. :ܕܒܝܲܕܼ ܕܒܼܚܵܐ ܕܲܩܢܘܿܡܹܗ\nܢܪܥܐ ܠܥܠܡܵܐ ܥܲܡ ܡܵܪܹܗ. :ܥܒܲܕ ܦܸܨܚܵܐ ܐܲܝܟ ܢܵܡܘܿܣܵܐ\nܘܓܠ̣ܐ ܒܦܸܨܚܵܐ ܥܲܠ ܦܸܨܚܹܗ. :ܘܲܦܠܸܓܼ ܦܓܼܕܲܗ ܠܬܲܠܡܝܼܕܼܵܘ̈ܗܝ\nܪܗܒܘܢ ܚܲܝܹ̈ܐ ܠܡܝܘ̈ܬܐ. :ܒܥܒܕܵܐ ܚܵܘܝܼ ܚܘܼܒܹܗ\nܒܲܪ ܐܵܕܼܵܡ ܠܲܒܢܲܝ̈ ܓܸܢܣܹܗ.","english":"And he cast his captivity, the captive of the captor, upon humanity, whom he had removed from his hands. He cried out in lamentation and was embittered, and he groaned and wailed in weeping. For the man went forth to battle, that he might rescue his captivity from the captor. The power of his dominion was weakened, and he fled before the victor. For he thought that he would hinder him by means of death from reviving the dead. In the battle against Adam, the serpent donned armor and advanced. And now, against the Redeemer, through Adam he advanced with Adam. Through the sons of Abraham, who were freed from the bondage of the Egyptians, a sign was made for the Evil One, and he donned armor and advanced with our Lord. On the feast of Passover, the Enemy was disturbed, fleeing from the servants whom he had chosen, that they might assist him, the murderers, by means of the swords of their tongues. They were workers for the Evil One among the sons of Aram against Adam. And they fulfilled his desire through their hands, as with the serpent against Adam. It was not his own will that the feast should be accomplished for slaughter. Christ fulfilled the deed through the economy of his humanity. On the feast, he gave himself as a sacrifice, that many might see his death. For when he rose from the tomb, they would be witnesses of his resurrection. The sacrifice of Passover was prepared, the living Lamb of God. Through the sacrifice of his resurrection, he reconciled the world with its Lord. He made Passover according to the law, and revealed through Passover concerning his Passover. And he divided his body among his disciples, giving life to the dead through the living. Through the deed, the Son of Adam showed his love to the sons of his kind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܲܦܢܝܼ ܫܒܝܼܬܹܗ ܕܫܲܒܵܝܵܐ","severity":"info","text":"The opening line describes the captor casting his own captivity onto humanity, a paradoxical image of the devil's defeat.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"Adam here is a type for humanity, both the first man and the collective human nature, as in Syriac exegesis.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܨܚܵܐ","severity":"info","text":"The Passover feast is central, evoking Exodus 12 and the typology of the lamb, linked to Christ's sacrifice.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܲܝ̈ ܐܲܒܼܪܗܵܡ","severity":"info","text":"The sons of Abraham freed from Egyptian bondage allude to the Exodus narrative, used here as a type for Christ's redemption.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܘܼܩܒܼܵܠ ܐܵܕܼܵܡ","severity":"info","text":"The serpent's battle against Adam is paralleled with the devil's battle against Christ through Adam, a typological pairing.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܥܹܐܕܵܐ ܕܦܸܨܚܵܐ","severity":"info","text":"The passage shifts from the devil's actions to Christ's Passover sacrifice, marking a structural pivot in the narrative.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the captor' (ܫܲܒܵܝܵܐ) is ambiguous: it could refer to Satan or a generic enemy; the reading taken is Satan based on context.","The phrase 'through Adam he advanced with Adam' is syntactically ambiguous; the reading taken is that the devil uses human nature (Adam) to oppose Christ."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܕܝܼܵܗܒܹܗ ܠܦܲܓܼܪܹܗ ܡܹܐܟܘܠܬܐ\nܩܕܼܵܡ ܚܲܫܵܐ ܕܲܨܠܝܼܒܼܘܼܬܹܗ. :ܐܸܬܢܲܒܝܼ ܥܲܠ ܕܥܬܼܝ̈ܕܵܢ\nܥܲܠ ܚܲܫܹܗ ܘܥܲܠ ܡܘܼܟܵܟܹܗ. :ܘܓܼܠܐ ܘܒܲܕܸܩ ܥܲܠ ܢܸܟܼܠܹܗ\nܕܝܼܗܘܼܕܵܐ ܡܫܠܸܡ ܪܲܒܹܗ. :ܒܚܲܝܵܠܐ ܕܪܘܼܚܵܐ ܐܸܬܿܥܲܙܲܙ\nܥܲܠ ܒܝܼܫܘܼܬܹܗ ܕܡܲܪܵܚܵܐ. :ܕܠܵܐ ܦܸܟܗܲܬ̤ ܡܲܪܝܼܪܘܼܬܹܗ\nܒܚܲܠܝܘܼܬܗ ܕܐ̄ܪܵܙܵܐ ܕܢܲܣܲܒܼ. :ܥܒܼܕܹܗ ܒܐ̄ܪܙܵܐ ܫܵܘܬܵܦܵܐ\nܘܠܵܐ ܦܵܫ ܡ̣ܢ ܪܸܢܝܹܗ ܕܩܸܛܠܵܐ. :ܐܲܫܝܼܓ ܪܸ̈ܓܼܠܵܘܗܝ ܡܲܚܹܐ ܟܠ\nܘܠܵܐ ܐܬܟܚܲܕ ܛܵܠܘܿܡܵܐ. :ܝܵܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܢܟܼܝܼܠܵܐ\nܩܕܼܵܡ ܓܲܒܼܝܘܼܬܹܗ ܕܩܛܘܿܠܵܐ ܗ̄ܘ̣. :ܘܛܲܠܢܹܗ ܒܚܘܼܒܹܗ ܒܲܣܝܼܡܵܐ\nܘܠܵܐ ܦܲܪܣܝܼ ܠܢܟܼܝܼܠܘܼܬܹܗ. :ܒܠܸܠܝܵܐ ܢܦܲܩ ܗ̄ܘ̣ܵܐ ܙܹܐܦܵܢܵܐ\nܕܢܫܠܡ ܪܲܒܹܗ ܠܡܲܪ̈ܵܚܹܐ. :ܕܢܟܼܝܼܠܵܐ ܡܲܪܗܼܒܼ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܕܢܸܓܼܡܘܿܪ ܒܐܝܼܕܵܘ̈ܗܝ ܨܒܼܝܵܢܹܗ:\n:ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܠܩܛܠܹܗ ܚܣܵܡܵܐ\nܩܕܲܡ ܝܵܘܡܵܐ ܕܝܼܠܝܼܕܘܼܬܹܗ. :ܘܒܝܗܘܼܕܵܐ ܐܲܝܟ ܡܨܥܝܵܐ\nܐܲܝܬܝܼ ܠܓܸܠܝܵܐ ܬܲܪܥܝܼܬܹܗ. :ܗܘ̤ܵܐ ܝܗܘܼܕܵܐ ܐܲܝܟ ܐܲܝܟ ܐܝܼܙܓܲܕܵܐ\nܠܐܵ ܟܼܠܩܲܪܨܵܐ ܚܲܣܡܵܐ. :ܘܫܲܕܪܹܗ ܠܟܸܢܫܵܐ ܕܡܲܪ̈ܚܹܐ\nܕܢܨܘܕܘܢ ܚ̈ܝܐ ܠܡܵܘܬܐ. :ܒܛܝܼ̈ܡܹܐ ܙܲܒܼܢܹܗ ܓܲܢܵܒܵܐ\nܠܙܵܒܸܢ ܥܵܠܡܹ̈ܐ ܡ̣ܢ ܡܵܘܬܵܐ. :ܫܩ݂ܲܠ ܛܝܼܡܵܘ̈ܗܝ ܡܲܚܢܘܼܩܝܼܬܐ\nܘܙܲܒܸܢ ܚܲܝܹ̈ܐ ܠܒܹܝܬܼ ܡܝܼ̈ܬܐ. :ܐܘ ܡܙܒ̇ܢ ܚ̈ܝܐ ܠܡܵܘܬܵܐ\nܕܠܵܐ ܚܵܫܸܒ ܘܐܟܢ ܙܒܢ. :ܝܲܗ̣̄ܒ ܡܘܗܲܒܼܬܵܐ ܕܠܵܐ ܦܸܚܡܵܐ\nܘܲܫܩܲܠ ܛܝܼܡܹ̈ܐ ܙܠܝܠܐ. :ܒܬܠܬܝܼܢ ܕܟܸܣܦܵܐ ܘܲܒ̇ܢܹܗ\nܠܲܡܚܲܪܪܵܢܹܗ ܕܟܼܝܼܵܢܲܢ. :ܘܫܠܡܲܬ̤ ܡܸܠܬܹܗ ܕܢܒܝܼܵܐ\nܕܚ̣ܙܵܐ ܒܪܘܼܚܵܐ ܩܕܼܵܡ ܕܵܪܹ̈ܐ. :ܫܲܡܠܝܼ ܟܠܗܹܝܢ ܒܲܩܢܘܿܡܹܗ\nܡܲܚܹܐ ܟܠ ܡܸܛܠ ܟܠܐ.","english":"He gave his body as food before the suffering of his crucifixion. He was distressed over the things that were prepared, over his suffering and his affliction. And he revealed and examined the entirety of Judas, who betrayed his master. By the power of the Spirit he was strengthened against the wickedness of the betrayer. The bitterness of his gall did not prevail against the sweetness of the mystery of the cross. He made the mystery a partnership, and he did not depart from the intention of the murder. The life-giver loosened his feet, and the oppressor was not restrained. He knew the betrayer before his election as the murderer. And he drew him out with his sweet love, and he did not separate him from his betrayal. By night the mourner went out, for his master had delivered him to the betrayers. The betrayer was hastening him to accomplish his will by his hands.\n\nHe was eager for his murder, a destruction before the day of his birth. And through Judas, as through a mediator, he brought his design to light. Judas was like a messenger to the slanderer, the enemy. And he sent him to the grief of the betrayers, that they might hunt life for death. The buyer purchased him with prices, to purchase the worlds from death. The life-giving one took his prices and purchased life for the house of the dead. Or he sold life to death, who does not reckon and like a purchase. He gave a gift without price and took worthless prices. With thirty pieces of silver he purchased the liberator of the captives. And the word of the seer was fulfilled, who saw in the spirit before the ages. All things were completed in his person, the life-giver of all, because of all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܝܼܵܗܒܹܗ ܠܦܲܓܼܪܹܗ ܡܹܐܟܘܠܬܐ","severity":"info","text":"The phrase 'he gave his body as food' evokes the Eucharistic offering, linking Christ's self-sacrifice to the mystery of the altar.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The term 'ܐ̄ܪܵܙܵܐ' (rāzā) means 'mystery' or 'sacrament', here specifically the mystery of the cross, a key concept in Syriac theology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܬܠܬܝܼܢ ܕܟܸܣܦܵܐ","severity":"info","text":"The 'thirty pieces of silver' alludes to the betrayal of Jesus by Judas Iscariot for thirty pieces of silver, as in Matthew 26:15.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗܘܼܕܵܐ","severity":"info","text":"Judas is portrayed as a mediator and messenger, reflecting a developed typology in Syriac tradition that emphasizes his role in the divine economy.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܫܠܡܲܬ̤ ܡܸܠܬܹܗ ܕܢܒܝܼܵܐ","severity":"info","text":"The passage concludes with a summary statement: 'the word of the seer was fulfilled', framing the preceding events as the realization of prophecy.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܕܢܒܝܼܵܐ may be corrupt); the translation follows the edition's emendations."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܘܐܸܬܼܢܲܒܝܼ ܥܲܠ ܡܘܼܟܵܟܹܗ\nܘܥܲܠ ܨܒܼܝܵܢܵܐ ܕܬܲܠܡܝܼܕܵܘ̈ܗܝ. :ܟܠܟܼܘܿܢ ܠܲܡ ܡܬܟܫܠܝܼܢ ܐ̄ܢܬܘܿܢ\nܡܵܐ ܕܲܩܪܸܒܼ ܙܲܒܼܢܵܐ ܕܚܲܫܵܐ. :ܘܫܵܒܼܩܝܼܬܘܿܢ ܠܝܼ ܒܲܠܚܘܿܕܲܝ\nܘܠܵܐ ܡܥܲܙܝܼܬܘܿܢ ܒܐܘܼܠܨܢܲܝ̈. :ܒܚܘܼܒܹܗ ܫܸܡܥܘܿܢ ܐܸܫܬܲܒܼܗܲܪ\nܘܲܠܚܵܬܿ ܡܵܪܲܢ ܐܡ̣ܪ ܗ̄ܘ̣ܵܐ. :ܕܠܵܐ ܡܸܡܬܘܿܡ ܟܵܦܪ ܐ̄ܢܵܐ ܒܵܟ\nܘܠܵܐ ܡܲܫܦܸܠ ܐ̄ܢܵܐ ܩܕܼܵܡ ܚܲܫܹ̈ܐ. :ܒܲܐܡܹܝܢ ܚܲܬܸܡ ܡܚܐ ܟܠ\nܠܘܵܬܼ ܫܘܼܒܵܗ̇ ܪܹܗ ܕܚܲܡܝܼܡܵܐ. :ܕܲܬܠܵܬܼ ܙܲܒܼܢܝܼܢ ܡܬܪܦܐ ܐܲܢ̄ܬ\nܒܟܼܦܘܪܝܵܐ ܒܥܸܕܲܢ ܚܲܫܹ̈ܐ. :ܚܵܘܝܼ ܐܸܢܘܿܢ ܠܬܿܠܡܝܼܕܵܘ̈ܗܝ\nܕܚܲܫܵܐ ܒܨܒܝܵܢܹܗ ܣܒ̇ܠ. :ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܩܛܝܼܪܵܬ ܥܵܨܐ ܠܹܗ\nܠܘܵܬܼ ܡܘܼܟܵܟܹܗ ܕܲܨܠܝܼܒܼܵܐ. :ܩܘܡܘ ܠܲܡ ܢܵܐܙܲܠ ܐܸܡܲܪ ܗ̄ܘ̣ܵܐ\nܟܲܕ ܩܪܸܒܼ ܠܹܗ ܙܒܼܢܵܐ ܕܚܲܫܵܐ. :ܟܲܕ ܡܘܼܕܲܥ ܕܲܒܼܨܒܝܵܢܹܗ\nܝ̇ܗܒ ܢܲܦܫܹܗ ܠܐܚܘܼܪ̈ܘܗܝ. :ܢܦ݂ܲܩ ܕܢܨܠܹܐ ܒܲܠܚܘܿܕܵܘܗܝ\nܘܲܕܒܲܪ ܥܲܡܹܗ ܠܬܲܠܡܝܼܕܵܘ̈ܗܝ. :ܕܒܲܨܠܘܿܬܹܗ ܢܲܐܠܸܦ ܐܸܢܘܿܢ\nܕܚܵܫܚܝܢ ܪ̈ܲܚܡܹܐ ܒܐܘܼܠܨܵܢܵܐ. :ܬܠܵܬ ܙܲܒܼܢܝܼ̈ܢ ܨܠܝܼ ܒܚܲܫܵܐ\nܘܗܵܕܹܐ ܐܸܡ݂ܪ ܒܲܨܠܘܿܬܹܗ. :ܕܐܸܢܗܘ̤ ܕܡܵܨܝܵܐ ܠܵܐ ܐܸܫܬܝܼܘܗܝ\nܠܟܵܣܹܗ ܕܡܵܘܬܵܐ ܒܵܠܘܿܥܵܐ. :ܒܚܲܫܵܐ ܨܲܠܝܼ ܦܵܘܿܩܲܢ\nܩܕܼܵܡ ܚܲܫܹܗ ܐܲܝܟ ܚܵܫܘܿܫܵܐ. :ܘܩܸܛܪܬ̤ ܕܘܼܥܬܼܵܐ ܕܗܲܕܵܡܵܘ̈ܗܝ\nܡ̣ܢ ܣܘܼܪܵܕܹܗ ܕܨܲܒܝܼܒܼܵܐ. :ܐܸܬܼܚܘܝܼ ܠܹܗ ܡ̣ܢ ܫܡܲܝܵܐ\n:ܡܠܐܟܼܵܐ ܕܡܝܲܚܠ ܠܹܗ\n:ܕܠܵܐ ܢܫܦܠ ܒܹܗ ܒܐܓܼܘܿܢܵܐ\nܕܙܟܼܘܬܵܐ ܢܵܣܸܒܼ ܡܸܢܹܗ. :ܒܩܵܠܹ̈ܐ ܕܡܠܹܝܢ ܠܘܼܒܵܒܼܵܐ\nܡܚܲܝܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ ܡܠܐܟܼܵܐ. :ܪܘ[...]ܐ ܕܟܵܣܹܗ ܕܡܘܬܼܵܐ ܝ̇ܒܗ ܠܵܟ\nܟܠܝܼܠܵܐ ܒܵܬܼܪܸ ܙܵܟܘܿܬܵܟ. :ܠܵܐ ܬܲܫܦܸܠ ܒܡܚ̈ܠܬܐ\nܒܸܣܪܢܵܐ ܓܸܢܣܹܗ ܕܐܵܕܼܵܡ.","english":"He was distressed over his affliction  \nand over the desire of his disciples. All of you, do not be disturbed  \nwhen the hour of suffering approached. And you left me alone  \nand did not help me in my torments. In his love, Simon was exalted  \nand said to our Lord, \"Never will a man deny you,  \nnor will a man bow before sufferings.\" With what seal did he strike all  \ntoward the glory of the fervent one? That three times he was shaken, the man  \nin denial at the time of sufferings. He showed his disciples  \nthat he endured suffering by his will. And it was not a forced bond for him  \ntoward his affliction of the cross. \"Rise, let us go,\" he said  \nwhen the hour of suffering approached for him. As he made known that by his will  \nhe gave himself to his enemies. He went out to pray alone  \nand took his disciples with him. That by his prayer he taught them  \nthat mercy avails in distress. Three times he prayed in suffering,  \nand this he said in his prayer: \"If one who can, has not drunk  \nhis cup of death, the swallower.\" In suffering he prayed, \"Arise  \nbefore his suffering like a sufferer.\" And the knot of the union of his members  \nfrom the course of the burning one. It was shown to him from heaven,  \nan angel strengthened him,  \nthat he not fall in the contest,  \nthat he might take victory from it. With voices full of encouragement,  \nthe angel strengthened him. The mystery of the cup of death he gave to you,  \na crown after your victory. Do not weaken in trials,  \nfor the flesh of Adam is strong.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܸܬܼܢܲܒܝܼ ܥܲܠ ܡܘܼܟܵܟܹܗ","severity":"info","text":"The opening clause describes Christ's distress over his own affliction, a theme of interior suffering that Narsai develops throughout the passage.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܒܝܵܢܵܐ","severity":"info","text":"The term ܨܒܝܵܢܵܐ (ṣebyāṯā) means 'will' or 'desire'; here it refers to the disciples' wish to be with Christ, but later it is used of Christ's own will in enduring suffering, a key theological point in Narsai's soteriology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬ ܙܲܒܼܢܝܼ̈ܢ ܨܠܝܼ ܒܚܲܫܵܐ","severity":"info","text":"The threefold prayer in suffering echoes Christ's three prayers in Gethsemane (cf. Matt 26:36–44), a common typological motif in Syriac passion narratives.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܐܟܼܵܐ ܕܡܝܲܚܠ ܠܹܗ","severity":"info","text":"The angel who strengthens Christ in the garden is an apocryphal detail not found in the canonical Gospels; it may derive from early Christian legends or from Narsai's homiletic elaboration.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܘܡܘ ܠܲܡ ܢܵܐܙܲܠ","severity":"info","text":"The command 'Rise, let us go' marks a shift from interior reflection to action, as Christ moves toward the passion; this structural pivot is typical of Narsai's dramatic homilies.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܘ[...]ܐ","severity":"caution","text":"The Syriac text has a lacuna at ܪܘ[...]ܐ, likely 'mystery' (ܪܵܙܵܐ) or 'spirit' (ܪܘܼܚܵܐ); the English draft reads 'mystery', but the reading is uncertain.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna ܪܘ[...]ܐ could be restored as ܪܵܙܵܐ ('mystery') or ܪܘܼܚܵܐ ('spirit'); the English draft adopts 'mystery'.","The identity of the 'swallower' (ܒܵܠܘܿܥܵܐ) in the cup of death is ambiguous—possibly death personified or a demonic figure."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":":ܕܠܲܫܒܝܼܚ̈ܬܐ ܡܩܲܪܸܒ ܠܵܟ\nܨܠܝܼܒܵܐ ܒܫܘܼܠܵܡ ܐܵܓܘܿܢܵܟ. :ܣܲܝܒܵܪ ܚܲܫܹ̈ܐ ܚܵܫܘܿܫܵܐ\nܘܐܸܫܬܝܼ ܟܵܣܵܠ ܕܒܹܝܬܼ ܐܵܕܼܵܡ. :ܕܠܲܪܘܡܵܐ ܡܸܬܥܲܠܹܐ ܐܲܢ̄ܬܿ\n:ܒܵܬܲܪ ܚܲܫܵܐ ܘܡܘܼܟܵܟܼܵܐ\n:ܢܹܐܬܘܢ ܗܫܐ ܛܥ̈ܝܐ\nܐܸܘܛܸܝܟܹܐ ܘܡܢܘ̈ܬܐ. :ܘܲܢܚܵܘܘܿܢ ܐܲܝܟ ܕܡܥܵܕܝܢ\nܨܠܘܿܬܵܐ ܘܚܲܫܵܐ ܕܡ̇ܢ ܐܸܢܘܿܢ. :ܡܲܢܘ̣ ܕܨܲܠܝܼ ܩܕܼܵܡ ܚܲܫܵܐ\nܚܲܟܝܼܡܵܐ ܚܲܣܝܼܪ ܗܵܘܢܵܐ. :ܘܠܲܡ̇ܢ ܚܲܝܸܠ ܪܘܼܚܵܫܵܐ\nܓܠܝܼ ܘܒܲܕܸܩ ܠܝܼ ܣܘܼܟܵܠܟ. :ܝܵܪܲܥܢܵܐ ܐܲܝܟ ܕܡܥܕ ܐܲܢ̄ܬܿ\nܠܪܵܘܡܵܐ ܕܠܲܥ̣ܠ ܣܵܠܸܩ ܐܲܢ̄ܬܿ. :ܘܠܐܝܼܬܝܵܐ ܡܸܠܬܼܵܐ ܕܡ̣ܢ ܐܲܒܼܵܐ\nܠܚܲܫܵܐ ܡܬܲܚܬܹܐ ܓܘܼܪܦܵܟ. :ܐܘ ܓܘܼܢܚܐ ܕܠܵܐ ܡܸܬܡܲܠܲܠ\nܐܘ ܥܘ̣ܠܐ ܕܠܵܐ ܡܸܬܼܚܲܣܹܐ. :ܕܚܝܼܠܵܐ ܕܐܲܚܝܼܕ ܠܲܒܼܪܝܼܬܼܵܐ\nܡܚܝܼܠܵܐ ܥܲܒܼܕܘܼܗܝ ܒܐܵܓܼܘܿܢܵܐ. :ܐܘܿ ܨܒܼܝܵܢܵܐ ܡܲܪܚܵܐ\nܕܟܼܡܵܐ ܐܲܡܪܲܚ ܘܐܸܫܠܲܥܠܝܼ. ܕܗܘ̇ ܕܥܒܲܕ ܪܘܼܚ ܡܲܠܲܐܟܵܘ̈ܗܝ:\nܡ̣ܢ ܥܝܼܪܵܐ ܡܸܬܚܲܝܲܠ ܗ̄ܘ̣ܵܐ. :ܠܡܲܢܘ ܡܨܲܠܹܐ ܗ̄ܘ̣ܵܐ ܡܸܠܬܵܐ\nܐܘ ܕܲܓܠܝܼܙ ܡ̣ܢ [...] ܒܘܼܝܵܢܵܐ. :ܕܫܘܼܠܛܵܢܵܐ ܩܢܐ ܒܐܝܼܬܘܼܬܵܐ\nܒܲܕܡܘܼܬܼ ܐܲܒܼܵܐ ܝܵܠܘܿܕܹܗ. :ܐܲܝܟܵܢ ܐܲܫܠܸܦ ܡ̣ܢ ܚܲܫܹ̈ܐ\nܗܘ̇ ܚܲܝܠܵܐ ܕܛܥܝܼܢ ܛܠܵܐ. :ܘܥܘܼܕܪܢܵܐ ܠܡ̇ܢ ܫܵܐܸܠ ܗ̄ܘ̣ܵܐ\nܗܘ̇ ܝܵܗܘܒܼܵܐ ܕܛܒ̈ܬܐ. :ܡ̇ܢ ܣܲܝܥܹܗ ܒܒܵܪܘܿܝܘܼܬܼܵܐ\nܟܲܕ ܐܲܝܬܝܼ ܟܠ ܠܲܗܘܵܝܵܐ. :ܕܗܵܫܵܐ ܒܚܲܫܹܗ ܕܨܲܠܝܼܫܵܐ\nܩܪ̣ܵܐ ܡܲܠܐܟܼܵܐ ܠܥܘܼܕܪܵܢܹܗ. :ܚܡܘܠ ܓܘܼܕܦܲܝ̈ܟ ܡܲܪܵܚܵܐ\nܠܵܐ ܚܵܫܚܝܼܢ ܠܲܢ ܦܘܼܫܵܩܲܝ̈ܟ. :ܙܪܲܥܵܐ ܗ̄ܝ̣ ܛܵܒܵܐ ܬܵܘܕܝܼܬܲܢ\nܠܵܐ ܬܸܚܠܘܿܛ ܒܵܗ̇ ܙܝܼܙܵܢܲܝ̈ܟ. :ܠܵܐ ܬܸܬܲܚܬܹܐ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ\nܠܚܫܹ̈ܐ ܕܩܢܹܝܢ ܡܝܘܬ̈ܐ. :ܘܠܵܐ ܬܲܣܩܝܼܘܗܝ ܠܝܼܚܝܼܕܵܝܵܐ\nܥܲܠ ܥܘܼܕܪܢܵܐ ܕܬܘܼܩܵܢܹܗ.","english":"of the glorious ones, he offers to you\nthe cross at the completion of your agony. Endure the sufferings, the sufferer,\nand drink the cup of the house of Adam. For you ascend to the height,\nafter pain and humiliation.\nNow the erring ones,\nthe Greeks and the dead, show as is customary\nthe prayer and suffering of the Son. He who prays before suffering\nis a wise man, lacking nothing. And why does the power of the Spirit\nreveal and examine my mind? The shepherd, as is customary for you,\nascends to the height above. And the Word from the Father\nsubmits his neck to suffering. O unspeakable groan,\nO inconsolable lament! The power that holds creation\nbecame weak in his agony. O expansive will,\nhow much I have raged and been troubled! He who made the spirit of his angels\nwas strengthened by the wakeful one. To whom did the Word pray,\nor who bent from [...] with a cry? The authority that stands in essence\nin the likeness of the Father who begot him. Where did he cast off from sufferings,\nthat power that bore the dew? And did he ask for help from anyone,\nhe who is the giver of good things? Who aided him in creation,\nwhen he brought all into being? Now in the suffering of the crucified one,\nhe called an angel to his aid. Restrain your blasphemies, O reckless one,\nyour interpretations are not fitting for you. It is a good seed, our confession;\ndo not mix your errors with it. Do not submit the Word of the Father\nto the sufferings that stand among the dead. And do not raise the Only-Begotten\nto the aid of his own honor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܵܣܵܠ ܕܒܹܝܬ ܐܵܕܵܡ","severity":"info","text":"The phrase 'cup of the house of Adam' evokes the shared human condition of suffering and mortality, a common motif in Syriac tradition.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܘܛܸܝܟܹܐ ܘܡܢܘ̈ܬܐ","severity":"info","text":"The 'Greeks and the dead' likely refers to pagan Greek philosophical traditions and those who deny the resurrection, a polemical target in Syriac Christian literature.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܵܐ ܕܡ̣ܢ ܐܲܒܵܐ","severity":"info","text":"The 'Word from the Father' echoes John 1:1 and 1:14, identifying Christ as the divine Logos incarnate, central to Narsai's Christology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܓܘܼܢܚܐ ܕܠܵܐ ܡܸܬܡܲܠܲܠ / ܐܘ ܥܘ̣ܠܐ ܕܠܵܐ ܡܸܬܼܚܲܣܹܐ","severity":"info","text":"The paired exclamations 'O unspeakable groan, O inconsolable lament' form a rhetorical climax, intensifying the paradox of divine suffering.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘ ܕܲܓܠܝܼܙ ܡ̣ܢ [...] ܒܘܼܝܵܢܵܐ","severity":"caution","text":"The text has a lacuna indicated by [...]; the sense of 'or who bent from [...] with a cry' is uncertain, though the context suggests a rhetorical question about divine self-sufficiency.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܙܪܲܥܵܐ ܗ̄ܝ̣ ܛܵܒܵܐ ܬܵܘܕܝܼܬܲܢ","severity":"info","text":"The 'good seed, our confession' likely refers to the orthodox Nicene faith, which Narsai defends against perceived Christological errors, a concern in 5th–6th century Syriac theology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the erring ones' (ܛܥ̈ܝܐ) is ambiguous; it may refer to specific heretical groups or more broadly to non-Christians.","The lacuna in line 18 leaves the agent of 'bent from' unclear; the reading assumes a rhetorical question about divine independence."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":":ܡ̇ܢ ܡܲܠܸܠ ܐܲܝܟ ܗܵܢ ܥܘ̣ܠܵܐ\nܡ̇ܢ ܐܲܡܪܲܚ ܐܲܝܟ ܗܵܢ ܛܥܝܵܐ. :ܕܚܲܝܠܵܐ ܡܝܲܚܸܠ ܪ̈ܘܚܫܐ\nܡܚܝܼܠܵܐ ܚܲܫܒܘܼܗܝ ܒܲܨ ܠܝܼܒܵܐ. :ܠܵܐ ܬܛܥܘܿܢ ܐܵܘ ܡܪ̈ܚܹܐ\nܠܵܐ ܒܨܝܼܪ ܡܸܠܬܐ ܡ̣ܢ ܐܲܒܼܘܼܗܝ. :ܘܠܵܘ ܥܘܼܕܪܢܵܐ ܫܵܐܸܠ ܗ̄ܘ̣ܵܐ\nܒܪܵܘܿܝܵܐ ܡ̣ܢ ܪܘܼܚܵܢܵܐ. :ܦܲܓܼܪܢܵܐ ܗ̄ܘ̣ ܕܡܨܠܹܐ ܗ̄ܘ̣ܵܐ\nܕܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܥܲܠ ܥܘܼܕܪ̈ܢܵܐ. :ܚܵܫܘܿܫܵܐ ܕܚܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ\nܕܠܘܹܝܢ ܚܲܫܹ̈ܐ ܠܲܟܼܝܵܢܹܗ. :ܒܲܪ ܓܸܢܣܲܢ ܡܸܬܟܲܫܲܦ ܗ̄ܘ̣ܵܐ\nܚܠܵܦ ܢܲܦܫܹܗ ܘܟܢܘ̈ܬܐ. :ܕܝ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܚܵܫܲܓ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܥܘܼܕܪܵܢܵܐ ܒܥܸܕܵܢ ܚܲܫܵܐ. :ܗܘ̤ܝܘ ܕܲܕܼܚܸܠ ܡ̣ܢ ܚܲܫܵܐ\n:ܕܚ̣ܙܵܐ ܟܝܵܢܹܗ ܕܡܵܝܘܬܵܐ ܗ̄ܘ̣\n:ܘܥܲܠ ܗܵܕܹܐ ܡܚܲܝܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܡܠܐܟܼܵܐ ܒܥܸܕܵܬ ܚܲܫܵܐ. :ܒܫܲܪܵܪܵܐ ܨܲܠܝܼ ܘܲܕܚܸܠ\nܘܠܵܘ ܒܐܣܟܹܝܡܵܐ ܫܐܝܼܠܵܐܹܝܬ. :ܘܒܲܫܪܵܪܵܐ ܡܚܲܝܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܡܲܠܲܐܟܵܐ ܐܲܝܟ ܕܠܐ ܠܹܝܛܵܐ. :ܐܸܢ ܠܵܘ ܒܲܫܪܵܪܵܐ ܨܠܝܼ\nܡܵܕܹܝܢ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣. :ܒܲܛܝܼܠ ܡܵܕܹܝܢ ܬܘܼܟܠܵܢܲܢ\n:ܠܵܐ ܬܛܲܒܥܘܼܢܵܝܗܝ ܡܲܪ̈ܚܹܐ\nܠܲܟܼܝܢܲܢ ܒܗܵܘܬܵܐ ܕܡܵܘܬܐ. :ܫܒܘܩܘ ܡܸܬܪܡܪܲܡ ܕܝܼܚܝܲܢ\nܒܐܲܝܼܩܵܪܵܐ ܥܲܡ ܒܲܪ ܓܸܢܣܲܢ. :ܨܠܝܼ ܒܚܲܫܵܐ ܚܵܫܘܿܫܵܐ\nܘܩܲܒܸܿܠ ܐܝܼܬܝܵܐ ܒܵܥܘܿܬܹܗ. :ܘܐܲܫܠܸܡ ܢܲܦܫܹܗ ܠܐ ܚܘܿܕܘ̈ܗܝ\nܕܢܫܡܠܹܐ ܠܒ̇ܕܐ ܕܐܲܒܼܘܼܗܝ. :ܡܛܠܝܼ ܟܸܢܫܵܐ ܕܡܲܪ̈ܚܹܐ\nܘܝܗܘܼܕܵܐ ܐܲܝܟ ܗܕܚ̣ܐ. :ܘܩܪܒ ܘܫܠܡܗ ܠܚܢܢܐ\nܘܢܲܫܩܹܗ ܢܟܝܼܠܐ ܠܒܲܣܝܼܡܵܐ. :ܐܘܿ ܬܲܠܡܝܼܕܵܐ ܙܹܐܦܵܢܵܐ\nܐܘܿ ܪܵܚܡܵܐ ܕܲܢܟܝܼܠ ܚܘܼܒܹܗ. :ܕܛܲܥܝܼܢ ܣܲܝܦܲܐ ܒܪܸܥܝܵܢܹܗ\nܘܒܣܦܘ̈ܬܹܗ ܢܘܼ̈ܫܩܵܬܵܐ. :ܥܲܠ ܗܝ̇ ܕܐܝܬܝܬ ܐܡ̣ܪ ܠܹܗ\nܕܩܪ̣ܝܗܝ ܪܚܡܐ ܟܲܕܲܒܼܵܐ.","english":"When he speaks like this unjust one, when he says like this erring one. The weak one makes his sufferings light for the heart. Do not err, O arrogant ones, the word is not diminished from his father. Nor did he ask for help, the confident one from the Spirit. It was the body that prayed, that was in need of helps. The sufferer who was wearied by sufferings, to whom sufferings clung to his limbs. The son of the race was troubled for his own sake and for coverings. For he knew that help would be lacking for him at the time of suffering. He who feared suffering, who saw that his nature was mortal, and on account of this he strengthened himself, the angel at the time of suffering. In truth he prayed and feared, and not in a feigned manner. And in truth he strengthened himself, the angel, as one not cursed. If he had not prayed in truth, he would not have been known as a human being. Vain is your trust, O arrogant ones, do not follow after him. Your limbs in the abyss of death. Leave off your vainglory in honor with the son of the race. The sufferer prayed in suffering and received the sign of his petition. And he surrendered himself to his own, that he might complete the work of his father. The anger of the arrogant ones was kindled, and Judas like a serpent. And he approached and completed the crime, and gave the kiss, the eater, to the sweet one. O zealous disciple, O lover of the eater of his love, who thrust a sword into his mind, and on his lips kisses. Concerning that which came, he said to him, that he called him a false lover.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܠܲܐܟܵܐ","severity":"info","text":"The Syriac term ܡܲܠܲܐܟܵܐ (malʾakā) is used twice in this passage to refer to Christ, likely as a title emphasizing his role as messenger or angelic figure, not a literal angel.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܓܸܢܣܲܥ","severity":"info","text":"The phrase ܒܲܪ ܓܸܢܣܲܥ (bar gessāʿ) means 'son of the race' or 'son of the tribe', a term used in Syriac literature to denote a human being, often in contrast to divine nature.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܫܩܹܗ ܢܟܝܼܠܐ ܠܒܲܣܝܼܡܵܐ","severity":"info","text":"The reference to Judas giving a kiss (ܘܲܫܩܹܗ ܢܟܝܼܠܐ ܠܒܲܣܝܼܡܵܐ) echoes the Gospel accounts of Judas betraying Jesus with a kiss (e.g., Matthew 26:48-49).","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܪ̈ܚܹܐ","severity":"info","text":"The term ܡܲܪ̈ܚܹܐ (marḥē) refers to 'arrogant ones' or 'heretics', likely targeting groups like the Arians or other opponents of Nicene Christology, common in Narsai's polemical works.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 8","severity":"info","text":"This passage continues the narrative of Christ's passion, contrasting Christ's genuine prayer and suffering with the feigned piety of heretics, and culminates in the betrayal by Judas.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܫܡܠܹܐ ܠܒ̇ܕܐ ܕܐܲܒܼܘܼܗܝ","severity":"caution","text":"The phrase ܕܢܫܡܠܹܐ ܠܒ̇ܕܐ ܕܐܲܒܼܘܼܗܝ ('that he might complete the work of his father') is ambiguous: it could refer to Christ fulfilling God's plan or to a human action; the context suggests the former.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angel' (ܡܲܠܲܐܟܵܐ) is ambiguous: it may refer to Christ as a divine messenger or to a literal angelic figure; the context of suffering and prayer supports the former.","The phrase 'the work of his father' (ܕܐܲܒܼܘܼܗܝ) could be interpreted as God the Father's plan or as a reference to Joseph, but the theological context favors the divine interpretation."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܣܥܘܿܪ ܨܒܼܝܵܢܵܟ ܡܲܪܵܚܵܐ\nܡ̇ܢ ܢܫܸܩ ܐܲܢ̄ܬܿ ܠܝܼ ܒܐܣܟܹܡܵܐ. :ܒܢܘܿܫܩܬܐ ܠܲܡ ܡܲܫܠܸܡ ܐܲܢ̄ܬܿ ܠܝܼ\nܬܲܠܡܝܼܕܵܐ ܡܙܲܒܸܢ ܪܲܒܹܗ. :ܠܡܵܢܵܐ ܡܟܲܣܹܐ ܐܲܢ̄ܬܿ ܒܲܫܠܵܡܵܐ\nܣܲܝܦܵܐ ܠܛܝܼܫܵܐ ܕܪܥܝܟܟ. :ܠܡ̇ܢ ܒܵܥܹܝܢ ܐ̄ܢܬܘܿܢ ܐܡ̣ܪ ܗ̄ܘ̣ܵܐ\nܒܗܝܼܠܵܐ ܠܟܸܢܫܵܐ ܕܡܪ̈ܚܹܐ. :ܘܐܲܪܡܝܼ ܐܸܢܘܿܢ ܥܲܠ ܐܲܪܥܵܐ\nܕܲܢܚܵܘܹܐ ܚܹܝܠ ܪܲܒܘܼܬܹܗ. :ܣܝܦ̈ܐ ܫܩܲܠܘ ܗ̄ܘ̣ܵܘ ܬܲܠܡܝܼܕܹ̈ܐ\nܕܚܙ̣ܵܘ ܕܣܥ̣ܘ[...] ܡܲܪ̈ܵܚܹܐ. :ܘܪܬܲܚ ܫܸܡܥܘܿܢ ܒܲܛܢܵܢܵܐ\nܐܲܝܟ ܕܢܫܠܸܡ ܫܘܼܘܕܵܝܹܗ. :ܒܐܸܕܢܵܐ ܕܦܣܲܩ ܣܒ̇ܪ ܗ̄ܘ̣ܵܐ\nܕܡܫܡܠܹܐ ܚܘܼܒܵܐ ܕܪܲܒܹܗ. :ܘܐܦ ܝ̇ܕܥ ܟܠ ܦܲܢܝܼ ܠܹܗ\nܕܟܲܕܘܿ ܣܦܸ̇ܩ ܥܘܼܕܪܵܢܵܟ. :ܚܵܘܝܼ ܚܘܼ ܒܹܗ ܒܲܣܝܼܡܵܐ\nܐܲܝܟ ܕܦܲܐܹܐ ܗ̄ܘ̣ܵܐ ܠܡܹܐܬܝܼܬܹܗ. :ܘܣܵܡܲܗ̇ ܠܹܐܕܢܵܐ ܒܪܸܫ ܓܘܼܫܡܵܐ\nܘܠܵܐ ܒܗܸܬ ܟܹܢܫܵܐ ܕܡܲܪ̈ܚܹܐ. :ܠܒܹܝܬ ܕܝܼܢܵܐ ܢܲܓܼܕܘܼܗܝ ܘܐܸܙܲܠ\n:ܕܢܸܫܬܐ ܐܲܝܟ ܚܲܝܵܒܼܵܐ\nܘܫܲܒܼܩܘܼܗܝ ܘܲܥܪܲܩܘ ܬܲܠܡܝܼܕܼܵܘ̈ܗܝ:\nܘܠܵܐ ܩܵܘܝܼܘ ܥܲܡܹܗ ܒܚܲܫܵܐ. :ܫܸܡܥܘܿܢ ܒܵܬܪܹܗ ܐܙ̇ܠ ܗ̄ܘ̣ܵܐ\nܕܢܚܙܹܐ ܚܲܪܬܵܐ ܕܫܘܼܐܵܠܹܗ. :ܓܲܪܓܹܗ ܚܘܼܒܹܗ ܠܛܢܢܐ\nܘܥ݂ܲܠ ܥܲܡ ܪܲܒܹܗ ܠܒܹܝܬܼ ܕܝܢܵܐ. :ܫܲܐܠܘܼܗܝ ܕܲܚ̈ܫܹܐ ܠܬܲܡܝܼܡܵܐ\nܕܠܡܵܐ ܐܵܦ ܐܲܢ̄ܬܿ ܬܲܠܡܝܼܕܵܐ ܐܲܢ̄ܬܿ. :ܘܩܝܬ̤ ܗ̄ܘ̣ܵܬ ܚܲܡܝܼܡܘܼܬܹܗ\nܘܛܥ̣ܐ ܠܟܼܠܗܘܿܢ ܫܘܼܘܕܵܝܵܘ̈ܗܝ. :ܚܲܫܵܐ ܕܡܵܘܬܵܐ ܐܲܙܝܼܥܹܗ\nܠܗܘ̇ ܪܹܫܵܐ ܕܲܬܪܹܥܣܲܪܬܵܐ. :ܘܐܸܬܪܦܝܼ ܘܚܵܒܼ ܨܒܼܝܵܢܹܗ\nܒܟܦܘܼܪܝܵܐ ܕܬܲܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ. :ܒܨܲܦܪܵܐ ܚܵܪܒܹܗ ܦܪܘܿܩܲܢ\nܟܲܕ ܢ̇ܦܸܩ ܡ̣ܢ ܒܹܝܬ ܕܝܼܢܵܐ. :ܘܒܲܚܝܵܪܹܗ ܡܲܟܸܣ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܕܐܲܝܟܵܘ ܚܘܼܬܪܵܟ ܛܲܢܵܢܵܐ. :ܐܸܬܬܲܢܲܚ ܫܸܡܥܘܿܢ ܘܲܒܼܕܵܐ\nܕܥܲܗܕܹܗ ܪܲܒܹܗ ܫܘܼܘܕܵܝܹܗ.","english":"Do not err, O arrogant ones, the word is not diminished from his father. Nor did he ask for help from the judge. The arrogant one, his desire is bitter. When he said to me, \"Oppress me in form,\" he does not deliver me to the torture. The disciple betrays his master. Why do you conceal yourself in peace? The sword is hidden in your arm. Why do you seek that he should have said, \"By force, to the torment of the arrogant\"? And he threw himself on the ground to show his great strength. The disciples took swords when they saw that the arrogant ones had done [violence]. And Simon boiled with error, as his confession delivered him. In the hand that cut, he thought to fulfill his master's debt. And he also knew that all his work was in vain, that your help was sufficient now. Show the gentle one in him, as he was fitting for his coming. And he placed his hand on the head of the body, and not on the torment of the arrogant. They led him to the house of judgment and went, that he might be judged like a guilty one. And his disciples left him and fled, and did not remain with him in suffering. Simon went after him to see the outcome of his affair. His love led the erring one, and he entered with his master into the house of judgment. The guards asked the perfect one, \"Are you not also a disciple?\" And his fervor was kindled, and it led astray all his confession. The agony of death moved that head of the twelve. And his desire was scattered and hid in the denial of the three offerings. In the morning, the Savior unsheathed his sword when he came out of the house of judgment. And in his choosing, he concealed himself, \"Where is your trust, O erring one?\" Simon was astonished and lost, for his master had forgotten his confession.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܐܣܟܹܡܵܐ","severity":"info","text":"The Greek loanword eskēma (σχῆμα) here means 'form' or 'outward appearance,' likely referring to Christ's human guise in the passion narrative.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon Peter is named, recalling his denial of Christ (cf. Matthew 26:69–75; Mark 14:66–72). The 'three offerings' (ܬܲܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ) allude to the threefold questioning before his denial.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬ ܕܝܼܢܵܐ","severity":"info","text":"Beth Diyana (house of judgment) refers to the praetorium or judgment hall where Jesus was tried before Pilate, a standard term in Syriac passion narratives.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܝܬ̤ ܗ̄ܘ̣ܵܬ ܚܲܡܝܼܡܘܼܬܹܗ","severity":"info","text":"This line marks a shift from external action to internal turmoil: Simon's 'fervor' (ḥammīmūṯeh) kindles and leads him astray, contrasting with the earlier depiction of the disciples' flight.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܣܥ̣ܘ[...]","severity":"caution","text":"The Syriac text is damaged here (ܕܣܥ̣ܘ[...]), obscuring the verb. The English draft supplies 'had done [violence]' as a plausible restoration, but the exact reading is uncertain.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܣܵܡܲܗ̇ ܠܹܐܕܢܵܐ ܒܪܸܫ ܓܘܼܫܡܵܐ","severity":"info","text":"The image of placing a hand on the head recalls the gesture of blessing or ordination, possibly echoing Christ's commissioning of Peter (cf. Matthew 16:18–19) but here inverted as a sign of concealment.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The damaged word ܕܣܥ̣ܘ[...] leaves the disciples' action unclear; the reading 'had done violence' is conjectural.","The phrase 'three offerings' (ܬܲܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ) may refer to the three denials or to a liturgical threefold confession; the exact referent is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":":ܕܐܸܫܬܵܘܕܝܼ ܕܠܵܐ ܟܦ̇ܪ ܐ̄ܢܵܐ\nܘܝܼܡܵܐ ܕܠܵܐ ܝܵܕܲܥ ܐܲܢ̄ܐ ܠܹܗ. :ܠܵܐ ܐܩܨ ܠܗ ܣܲܟܼܠܘܼܬܼܵܐ\nܪܲܒܵܐ ܠܪܹܫܵܐ ܕܬܲܠܡܝܼ̈ܕܹܐ. :ܕܥܲܠ ܗ̇ܝ ܫܲܒܼܩܹܗ ܕܢܬܪܦܹܐ\nܕܬܣܲܒܼ ܡܸܠܬܹܗ ܫܘܼܠܵܡܵܐ. :ܪܸܫ ܒܸܢܝܵܢܵܐ ܕܝܘܼܠܦܵܢܹܗ\nܣܵܡܹܗ ܠܪܹܫܵܐ ܕܲܫܠܝܼܚ̈ܐ. :ܘܒܟܦܘܪܝܹܗ ܘܲܬܼܘܵܬܼ ܢܲܦܫܹܗ\nܕܪܲܫ ܒܹܗ ܐܘܼܪܚܵܐ ܠܐܒܝܼ̈ܕܹܐ. :ܩܕܼܵܡ ܦܝܼܠܛܘܿܣ ܐܲܩܝܼܡܘܼܗܝ\nܠܙܲܟܵܝܵܐ ܐܲܝܟ ܚܲܝܵܒܼܵܐ. ܟܲܕ ܫܵܓܼܫܝܼܢ ܠܹܗ ܠܕܝ̇ܢܐ\nܕܡܲܠܟܘܼܬܼܵܐ ܨܒܼܵܐ ܕܢܸܚܛܘܿܦ ܠܹܗ. :ܘܥܲܠ ܗܵܕܹܐ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܦܝܼܠܵܛܘܿܣ ܟܲܕܼ ܕܵܐܸܢ ܠܹܗ. ܕܐܸܢ ܡܲܠܟܵܐ ܐܲܢ̄ܬ ܐܲܝܟ ܕܐܸܡ݂ܲܪܘ. ܒܢܲܝ̈ ܥܵܡܵܟ ܘܲܟܼܢܵܘܵܬ̈ܟ. :ܠܵܐ ܕܹܝܢ ܦܲܢܝܼ ܦܸܬܼܓܼܵܡܵܐ\nܕܫܬܩܵܐ ܦܐܹܐ ܗ̄ܘ̣ܵܐ ܠܡܘܼܟܵܟܹܗ. :ܕܬܫܠܡ ܡܸܠܬܹܗ ܒܥ̇ܒܕܐ\nܕܠܵܐ ܦܬܲܚ ܦܘܼܡܹܗ ܒܡܡܟܹܗ. :ܩܕܼܵܡ ܦܝܼܠܵܛܘܿܣ ܩܵܥܹܝܢ ܗ̄ܘ̣ܵܘ\nܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ ܛܵܠܘܿܡܹ̈ܐ. :ܕܙܩܘܦܝܗܝ ܠܚܲܝܵܒܼ ܡܵܘܬܵܐ\nܕܫܲܓܼܫܹܗ ܠܥܲܡܲܢ ܘܐܲܙܝܼܗ. :ܕܝ̇ܢܐ ܕܠܵܘ ܡ̣ܬ ܥܲܡܵܐ ܗ̄ܘ̣\nܙܲܕܸܩ ܘܩ̣ܥܐ ܕܙܲܟܵܝܵܐ ܗ̄ܘ̣. :ܘܥܲܡܵܐ ܕܝܵܕܲܥ ܠܐܲܠܵܗܵܐ\nܒܙܹܐܦܵܐ ܚܲܦܝܗ̇ ܠܟܹܐܢܘܼܬܼܵܐ. :ܩܲܒܠܘܼܗܝ ܠܕܡܹܗ ܛܵܠܘܿܡܹ̈ܐ\nܕܢܸܗܘܹܐ ܥܠܲܝܗܘܿܢ ܠܲܬܒܲܥܵܬܐ. :ܕܠܥܝܵܪܬܵܐ ܕܩܸܛܠܹܗ ܣܵܡܡܘܼܗ̇\nܕܢܸܬܚܲܝܒܘܿܢ ܒܵܗ̇ ܝܲܠܕܲܝ̈ܗܘܿܢ\n:ܐܲܫܝܼܓ ܐܝܼܕܼܵܘ̈ܗܝ ܕܝ̇ܢܐ\nܘܚܲܣܝܼ ܢܲܦܫܹܗ ܡ̣ܢ ܩܸܛܠܹܗ. :ܘܕܲܒܼܪܘܼܗܝ ܘܲܢܦܲܩ̣ܘ ܛܵܠܘܿܡܹ̈ܐ\nܕܢܨܥܪܘܼܢܵܝܗܝ ܒܨܠܝܼܒܼܵܐ. :ܚܘܼܫܵܒܼܵܐ ܕܢܟܼܠܵܐ ܪܵܟܸܒܘ\nܥܲܡ ܪܵܒܗܘܿܢ ܐܵܟ̇ܠܩܲܪܨܵܐ. :ܕܒܨܠܝܼܒܼܵܐ ܫ̇ܘܹܐ ܕܢܡܘܼܬ\nܐܲܝܟ ܥܒ̇ܪ ܥܲܠ ܢܵܡܘܿܣܵܐ. :ܥܲܡ ܓܲܝܵܣܹ̈ܐ ܐܬܪܥܝܼܘ\nܕܢ̄ܨܚ ܕܢܨܚܘܢܵܝܗܝ ܡܲܪ̈ܚܹܐ.","english":"that he confess, and not deny the sign,\nand the day that does not know the sign for him. Do not cut off his foolishness,\nthe great one, from the head of the disciples. For concerning that, let him leave the branches\nso that his word may take completion. The head of the petition of his teaching\nplaces him at the head of the apostles. And in his denials and his confessions of himself,\nhe who is head of the way for the lost. Before Pilate they set him up,\nthe righteous one as a guilty one. When they troubled him, the judge\nof the kingdom desired to seize him. And concerning this, Pilate questioned him\nwhen he judged him: \"If you are a king, as they said, where are your people and your powers?\" But he did not open the word,\nso that silence might be a response to his accusation. So that his word might be fulfilled in deed,\nhe did not open his mouth in his judgment. Before Pilate were crying out\nthe sons of Abraham, the persecutors: \"Crucify the guilty one, the death\nthat troubled the people and went forth.\" The judge, who was not with the people,\nrighteous and just, declared that he was innocent. And the people who know God\nin anger covered their shame. The persecutors received his blood,\nwhich became for them a sign. For the watch of his murder they set it,\nso that their children might be condemned by it.\nThe judge washed his hands\nand withheld himself from his murder. And the persecutors took him and led him out,\nso that they might mock him on the cross. The thought of all the wicked rode\nwith their chief, the accuser, that on the cross he would be equal in death\nlike one who passed over the law. With the executioners they stirred up\nso that the mockery of their mockery might be a delight.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝ̇ܢܐ","severity":"info","text":"The Syriac term ܕܝ̇ܢܐ (dayyānā) means 'judge'. Here it refers to Pilate in his judicial role, distinct from the political title 'king' (ܡܲܠܟܵܐ) used in the same passage.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܟܵܝܵܐ ܐܲܝܟ ܚܲܝܵܒܼܵܐ","severity":"info","text":"The phrase 'the righteous one as a guilty one' echoes the Passion narrative (cf. Matt 27:11–26) where Jesus, though innocent, is presented before Pilate as a criminal. Narsai contrasts the true nature of Christ with the false accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ ܛܵܠܘܿܡܹ̈ܐ","severity":"info","text":"The 'sons of Abraham, the persecutors' likely refers to the Jewish authorities or crowd demanding Jesus' crucifixion. Narsai uses this phrase to emphasize the role of Jewish leaders in the Passion, a common trope in Syriac anti-Jewish polemic.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܕܼܵܡ ܦܝܼܠܵܛܘܿܣ","severity":"info","text":"The passage is structured around two scenes before Pilate: first the questioning of Jesus (lines 1–12), then the outcry of the persecutors and Pilate's judgment (lines 13–24). This bipartite structure mirrors the trial narrative in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܘܼܫܵܒܼܵܐ ܕܢܟܼܠܵܐ ܪܵܟܸܒܘ","severity":"info","text":"The phrase 'the thought of all the wicked rode' personifies evil intent as a collective force accompanying the executioners. This reflects Narsai's homiletic style, where abstract vices are dramatized as active agents in the Passion story.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܨܚ ܕܢܨܚܘܢܵܝܗܝ ܡܲܪ̈ܚܹܐ","severity":"caution","text":"The final clause is textually uncertain: ܕܢܨܚ ܕܢܨܚܘܢܵܝܗܝ may be a dittography or scribal error. The sense 'so that the mockery of their mockery might be a delight' is plausible but the exact reading is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the judge' (ܕܝ̇ܢܐ) in line 13 is ambiguous: it could refer to Pilate or to a divine judge; the context favors Pilate. The final clause contains a possible textual corruption (dittography of ܕܢܨܚ)."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܕܟܲܕ ܚܵܝܪܝܼܢ ܒܹܗ ܚܲܙ̈ܝܹܐ\nܥܲܡ ܣܪ̈ܘܿܚܹܐ ܢܸܡܢܘܼܢܵܝܗܝ. :ܒܪܸܫ ܩܲܝܣܵܐ ܪܲܟܸܒܘ ܩܲܒܼܥܘܼܗܝ\nܕܢܸܗܘܹܐ ܚܙܵܬܐ ܠܚܲܙ̈ܝܹܐ. :ܟܲܕ ܗܘ̤ ܕܝܼܠܹܗ ܡܫܲܡܠܹܐ ܗ̄ܘ̣ܵܐ\nܡܵܘܬܹܗ ܒܓܸܠܝܵܐ ܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ. :ܡ̣ܢ ܟܵܗܢܹ̈ܐ ܡܬܡܝܲܩ ܗ̄ܘ̣ܵܐ\nܘܡ̣ܢ ܥܲܡܵܐ ܡܸܬܒܲܙܲܚ ܗ̄ܘ̣ܵܐ. ܕܗ̇ܘ ܥܘܼܡܪܵܐ ܕܐܠܗܘܼܬܵܐ. :ܘܐܲܠܵܗܘܼܬܵܐ ܡܙܝܼܥܵܐ ܗ̄ܘ̣ܵܬ\nܠܲܟܼܝܵܢܹܗ ܥܲܠ ܡܡܵܟܹܗ. :ܢܚܬܐ ܕܐܒܼܥܵܐ ܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠ ܕܒܼܗܘܿܢ. :ܥܲܠ ܗܘ̇ ܦܓܼܪܐ ܩܕܝܼܫܵܐ\nܕܡܨܛܥܪ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܛܲܡ̈ܐܹܐ. :ܫܸܡܫܵܐ ܥܪܲܩ̣ ܩܛܲܫܝܼ ܢܘܼܗܪܹܗ\nܘܣܲܗܪܵܐ ܠܲܕܡܵܐ ܐܸܫܬܲܚܠܲܦ. ܕܠܵܐ ܢܸܬܒܲܣܡܘܿܢ ܛܵܠܘܿܡܹ̈ܐ:\nܡ̣ܢ ܦܲܐܝܘܼܬܵܐ ܕܕܸܠܩܲܝ̈ܗܘܿܢ. :ܠܐܲܪܥܵܐ ܙܵܘܥܵܐ ܡܲܪܥܸܠ ܗ̄ܘ̣ܵܐ\nܘܫܘܼ݁ܥܹܐ ܘܟܸܐܦܹ̈ܐ ܡܨܲܪܹܐ ܗ̄ܘ̣ܵܐ. :ܟܲܕ ܡܟܣܝܼܢ ܗ̄ܘ̣ܵܘ ܫܲܬܝܼ̈ܩܹܐ\nܠܠܸܒܵܐ ܩܲܫܝܵܐ ܕܡܲܪ̈ܚܹܐ. :ܪܘܼܚܵܐ ܨܪܵܐ ܠܐܲܦܲܝ̈ ܬܲܪܥܵܐ\nܘܨܲܥܪܹܗ ܠܗܲܝܟܵܠ ܚܘܼܣܵܝܵܐ. :ܘܚܵܘܝܼ ܕܡܲܪܦܹܐ ܘܫܵܒܸܩ ܠܹܗ\nܕܣܕܩܹܗ ܠܢܚܬ̇ܐ ܕܢܲܟܼܦܘܼܬܹܗ. :ܩܲܒܼܪܹ̈ܐ ܕܟܸܐܢܹ̈ܐ ܐܸܬܦܲܬܲܚܘ\nܕܐܲܙܝܼܥ ܐܸܢܘܿܢ ܦܘܼܩܕܵܢܵܐ. :ܕܢܸܗܘܘܸܐ ܡܝܼ̈ܬܹܐ ܟܵܪ̈ܙܿܘܹܐ\nܕܲܩܝܵܡܘܬܹܗ ܕܡܲܚܹܐ ܡܝܼ̈ܬܐ. :ܒܨܨܹ̈ܐ ܣܲܬܪܘܼܗܝ ܡܲܪ̈ܲܚܹܐ\nܠܝܘ ܠܝܵܘܣܸܦ ܕܪܟܸܒܼ ܠܹܗ ܡܸܠܬܵܐ. :ܘܡܸܠܬܐ ܐܲܙܝܼܥ ܫܲܬܝܼܩܹ̈ܐ\n:ܕܢܕܘܢܘܿܢ ܥܲܡ ܡܲܠܠܹ̈ܐ\n:ܡܸܨܥܲܬ̤ ܓܲܝܵܣܹ̈ܐ ܙܲܩܦܘܼܗܝ\nܐܲܝܟ ܣܵܥܘܿܪܵܐ ܕܒܼܝܼ̈ܫܬܵܐ. :ܘܟܲܕ ܠܵܐ ܨܒܹܝܢ ܚܬܡܘ ܗ̄ܘ̣ܵܘ\nܦܠܸܐܬܵܐ ܕܢܒܼܝܼܘܼܬܵܐ. :ܠܓܝܣܵܐ ܕܡ̣ܢ ܝܲܡܝܼܢܵܐ\nܬܿܗܪܵܐ ܢܓܕܹܗ ܠܲܬܘܬܵܐ. :ܘܒܲܚܲܒܿܪܹܗ ܡܸܬܥܲܕܲܠ ܗ̄ܘ̣ܵܐ\nܕܢܫܠܝܘܼܗܝ ܡ̣ܢ ܓܘܼܕܦܹܗ. :ܒܩ̈ܠܹܐ ܕܲܡܠܹܝܢ ܚܸ̈ܢܵܓܬܐ\nܡܬܟܫܲܦ ܗ̄ܘ̣ܵܐ ܓܲܝܵܣܵܐ.","english":"When they look at him, the seers with the nails in his hands. On the top of the wood they placed his crown, that it might be a spectacle for the seers. While he himself was fulfilling his death, he was openly proclaiming. He was mocked by the priests and derided by the people. That dwelling of divinity. And the divinity was moved to his limbs over his lowliness. The sons of the earth put on mourning, the heavens and the earth and all that is in them. Over that holy body which was being wounded by the impure. The sun fled, dimming its light, and the moon changed into blood. So that the crucifiers might not be cheered by the beauty of their torches. To the earth a trembling caused quaking, and walls and rocks were shattered. While the hard heart of the murderers was covered and silent. The spirit struck against the face of the gate, and its cry to the temple of mercy. And it shows that he lets go and leaves his nail to the mourning of his humility. The tombs of the afflicted were opened, that a command might go forth to move. That the dead might be heralds of his resurrection who revives the dead. The murderers hid him in holes, to Joseph who mounted the word. And the word moved the silent ones, that they might stand with the speakers. In the midst of the soldiers they crucified him like a signpost of evil. And when they did not wish, they sealed the wonder of the incarnation. To the army from the sea, the wonder bound it to the abyss. And by his companion he was tormented, that his peace might be from his blasphemy. With voices full of threats, the soldier was being supplicated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܒܼܥܘܼܗܝ","severity":"info","text":"The verb ܩܲܒܼܥ (qbaʿ) means 'to place' or 'to set', here with a suffix referring to the crown. The image of a crown placed on the wood (cross) evokes the mockery of Christ as a king.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܫܵܐ ܥܪܲܩ̣ ܩܛܲܫܝܼ ܢܘܼܗܪܹܗ","severity":"info","text":"The sun fleeing and dimming its light echoes the synoptic tradition of the sun darkened at the crucifixion (e.g., Mark 15:33, Luke 23:44–45).","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܟܵܗܢܹ̈ܐ ܡܬܡܝܲܩ ܗ̄ܘ̣ܵܐ","severity":"info","text":"The mention of priests mocking Christ reflects anti-Jewish polemic common in Syriac passion narratives, where Jewish priests are portrayed as instigators of the crucifixion.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܣܲܗܪܵܐ ܠܲܕܡܵܐ ܐܸܫܬܲܚܠܲܦ","severity":"info","text":"The moon turning to blood is a motif found in other Syriac accounts of the crucifixion, such as in the Cave of Treasures, symbolizing cosmic mourning.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܠܬܐ ܐܲܙܝܼܥ ܫܲܬܝܼܩܹ̈ܐ","severity":"info","text":"The phrase 'the word moved the silent ones' introduces a shift from cosmic signs to the resurrection heralds, linking the crucifixion to the proclamation of the resurrection.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܝܘ ܠܝܵܘܣܸܦ ܕܪܟܸܒܼ ܠܹܗ ܡܸܠܬܵܐ","severity":"caution","text":"The reference to Joseph 'who mounted the word' is obscure; it may allude to Joseph of Arimathea or a symbolic figure, but the syntax is ambiguous and the text may be corrupt.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Joseph who mounted the word' is unclear; possibly Joseph of Arimathea or a typological figure.","The phrase 'the word moved the silent ones' could refer to the Logos or to a command, but the referent is ambiguous."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܟܲܕ ܫܵܐܸܠ ܗ̄ܘ̣ܵܐ ܫܘܼܒܼܩܵܢܵܐ\nܕܢܸܫܘܝܲܝ ܪ̈ܲܚܡܹܐ ܒܝܘܿܡ ܕܝܼܢܵܐ. :ܒܥܲܝܢܵܐ ܟܣܝܼܬܼܵܐ ܕܪܸܥܝܵ[...]ܐ\nܚܙܵܗ̇ ܠܡܲܠܟܘܼܬܵܐ ܕܲܫܡܲܝܵܐ. :ܘܲܠܘܵܬܼ ܡܵܪܲܢ ܐܸܡ̣ܪ ܗ̄ܘ̣ܵܐ\nܕܐܫܘܢܝ ܕܐܸܚܙܝܼܗ̇ ܠܡܲܠܟܘܼܬܵܟ. :ܐܘ ܬܗܪܵܐ ܕܒܓܝܵܣܵܐ\n:ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ ܠܐܲܪ̈ܥܵܢܹܐ\n:ܕܠܨܠܝܼܒܵܐ ܕܲܨܲܠܝܼܒܼ ܥܲܡܹܗ\nܡܲܠܟܘܼܬܼܵܐ ܫܵܐܸܠ ܗ̄ܘ̣ܵܐ ܠܹܗ. :ܠܵܐ ܕܹܝܢ ܛܲܠܡܹܗ ܡܲܚܹܐ ܟܠ\nܠܓܼܝܵܣܵܐ ܐܲܓܼܪܵܐ ܕܡܸܠܵܘ̈ܗܝ. :ܘܦܲܢܝܼ ܘܝܲܗ̣̄ܒ ܠܹܗ ܦܘܼܪܥܵܢܵܐ\n:ܡܲܠܟܘܼܬܼܵܐ ܚܠܵܦ ܬܵܘܕܝܼܬܼܵܐ\n:ܒܥ̇ܒܕܵܐ ܓܲܡܪܹܗ ܨܐܕܵܘܗܝ\nܠܫܘܼܘ ܕܐܸܫܬܵܘܕܝܼ ܠܹܗ. :ܕܐܲܥܠܹܗ ܥܲܡܹܗ ܒܝܲܕܼ ܢܲܦܫܹܗ\nܠܦܪܕܿܝܼܣܵܐ ܒܲܥܕܲܢ ܡܵܘܬܹܗ. :ܐܘܿ ܬܲܗܪܵܐ ܕܲܒܼܓܵܓܘܿܠܬܵܐ\nܒܡܝܘܬܵܐ ܡܸܬܡܲܡܠܲܠ ܗ̄ܘ̣ܵܐ. :ܕܦܲܓܼܪܵܐ ܕܲܩܒܝܼܥ ܒܲܨܠܝܼܒܼܵܐ\nܐܘܼܪܚܵܐ ܠܲܠܕܼܢ ܕܵܪܸܫ ܗ̄ܘ̣ܵܐ. :ܐܘ ܡܝܼܬܵܐ ܕܡܘܼܬܹܗ ܐܲܟܼܪܸܙ\nܚܵܝܵܬ ܡܝܼ̈ܬܐ ܠܥܲܢܝܼܕ̈ܐ. :ܐܘ ܦܟܝܼܪܵܐ ܕܲܒܼܪܸܫ ܩܲܝܣܵܐ\nܕܫܪܐ ܦܟܪܹ̈ܐ ܕܲܚܛܝܼܬܼܵܐ. :ܒܚܲܫܹ̈ܐ ܕܡܵܘܬܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ\n:ܦܲܓܼܪܵܐ ܠܒܘܿܫܹܗ ܕܝܼܚܝܼܕܵܐ\n:ܘܠܵܐ ܫܲܒܼܩܹܗ ܘܫܲܢܝܼ ܡܸܢܹܗ\nܐܵܦܠܵܐ ܒܲܥܕܢ ܡܘܼܟܵܟܹܗ. :ܠܹܗܘ̤ ܡܲܓܼܥܸܠ ܗ̄ܘ̣ܵܐ ܢܲܦܫܹܗ\nܡܝܘܬܵܐ ܟܲܕ ܟܪܝܵܐ ܠܹܗ. :ܕܒܼܐܝܼܕܲܝ̈ܟ ܠܲܡ ܣܵܐܸܡ ܐ̄ܢܵܐ ܢܲܦܫܝ\nܦܢܵܗ̇ ܠܥܘܼܡܪܗ̇ ܒܲܫܠܵܡܵܐ. :ܪܫܹܗ ܐܪܟܸܢ ܒܨܠܝܼܒܼܵܐ\nܘܐܫܠܸܡ ܢܲܦܫܹܗ ܠܒܵܪܘܿܝܵܐ. :ܟܲܕ ܣܵܗܸܕ ܫܘܼܢܵܝ ܢܲܦܫܹܗ\nܕܡܵܘܬܹܗ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܩܲܛܝܼܪܵܐ ܗ̄ܘ̣. :ܗܵܐ ܥܸܕܲܢܵܐ ܕܲܡܚܵܘܹܐ\nܚܲܫܵܐ ܘܡܵܘܬܵܐ ܕܡ̇ܢ ܐܸܢܘܼܢ. :ܟܲܕ ܡܲܠܸܦ ܠܲܢ ܒܲܪ ܓܸܢܣܲܢ\nܕܠܵܐ ܡܫܵܘܬܲܦ ܡܸܠܬܐ ܒܚܲܫܵܘ̈ܗܝ. :ܒܐܝܕܲܝ̈ܟ ܠܲܡ ܣܵܐܸ̇ܡ ܐ̄ܢܵܐ ܢܲܦܫܝ\nܢܸܒܥܹܐ ܢܲܦܫܵܐ ܕܡ̇ܢ ܐܝܼܬܹܝܗ̇.","english":"While he was asking forgiveness\nfor the nails of the crucifiers on the day of judgment. With a hidden eye of the will[...]\nhe saw the kingdom of heaven. And to the Lord he said,\n\"I have seen your kingdom.\" O wonder of the robber,\nhe was speaking to the earth-dwellers,\nthat from the cross on which he was crucified with him,\nhe was asking him for the kingdom. Not that his image might revive all,\nfor the robber the reward of his words. And he gave him recompense,\nthe kingdom in exchange for the confession.\nIn the very act, his limbs were beside him,\nto the place where he confessed to him, that he might enter with him by his own hand\ninto Paradise after his death. O wonder of the skull,\nhe was speaking of death,\nthat the body fixed to the cross\nwas seeking a way to the womb. O death that proclaimed his death,\nlife of the dead for the future. O skull on the top of the wood,\nthat loosed the bonds of sin. In the pains of death he was suffering,\nthe body, the garment of the Only-Begotten,\nand he did not leave it and cast it from him,\nnot even after his humiliation. He was turning himself,\ndeath, when it was short for him. \"I will not place my soul in your hands,\nseek its dwelling in peace.\" His head he bowed on the cross,\nand he surrendered his soul to the Creator. While he was witnessing the discourse of his soul,\nthat his death was not that of a murderer. Behold the time that shows\nthe pain and death of what was. While he teaches us, the Son of our race,\nthat the Word does not share in his sufferings. \"I will not place my soul in your hands,\nthe soul seeks what it is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܒܼܩܵܢܵܐ","severity":"info","text":"The Syriac term šūbqāqā (forgiveness) is used here in a juridical-eschatological context, linking the crucifixion to the day of judgment (ܒܝܘܿܡ ܕܝܼܢܵܐ).","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܲܠܟܘܼܬܵܐ ܕܲܫܡܲܝܵܐ","severity":"info","text":"The phrase 'kingdom of heaven' echoes the Synoptic Gospels (e.g., Matt 3:2; 4:17) and is a key eschatological motif in Narsai's soteriology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܓܝܵܣܵܐ","severity":"info","text":"The 'robber' (gaysā) refers to the penitent thief of Luke 23:39–43, a figure often used in Syriac exegesis to illustrate repentance and immediate salvation.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܬܗܪܵܐ ܕܒܓܝܵܣܵܐ","severity":"info","text":"The exclamatory 'O wonder of the robber' marks a rhetorical shift, introducing a series of apostrophes that contrast the thief's confession with the crowd's mockery.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܓܼܪܵܐ ܠܒܘܿܫܹܗ ܕܝܼܚܝܼܕܵܐ","severity":"info","text":"'The body, the garment of the Only-Begotten' reflects a distinctive Syriac Christological image: the body as a garment (lbūšā) worn by the divine Word, here emphasizing its inseparability even in death.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܥܲܝܢܵܐ ܟܣܝܼܬܼܵܐ ܕܪܸܥܝܵ[...]ܐ","severity":"caution","text":"The text is partially illegible: ܪܸܥܝܵ[...]ܐ likely represents a broken word (perhaps 'will' or 'thought'), making the precise sense of 'hidden eye' uncertain.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The broken word ܪܸܥܝܵ[...]ܐ in line 2 is uncertain; the translation supplies 'will' but the original may be 'thought' or 'intention'.","The phrase 'I will not place my soul in your hands' (lines 20–21) is ambiguous: it may be spoken by Christ to death personified, or by the thief to the cross."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":":ܕܡܸܠܬܐ ܚܝܕܵܐ ܕܡ̣ܢ ܐܲܒܼܵܐ\nܐܘ ܕܟܢܬܢ ܒܲܪ ܐܵܕܼܵܡ. :ܠܲܝܬ ܢܦܲܫܵܐ ܠܲܐ ܠܗܘܼܬܼܵܐ\nܗܪܛܝܼܩܵܐ ܠܵܐ ܬܛܥܐ. :ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܒܢܦܫܵܐ ܡܬܩܝܡܵܐ\nܚܝܘܼܬܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ. :ܢܲܦܫܵܐ ܕܡܝܘܬܵܐ ܐܝܼܬܹܝܗ̇\nܗܘ̇ ܕܲܠܒܝܼܫ ܗ̄ܘ̣ܵܐ ܗܲܕܵܡܹ̈ܐ. :ܘܕܩܪܒ ܚܲܫ̈ܐ ܠܗܲܕܵܡܵܘ̈ܗܝ\nܫܲܢܲܝܲܬ̤ ܡܸܢܹܗ ܒܐܘܼܠܨܵܢܵܐ. :ܕܢܲܦܫܵܐ ܐܝܼܬ ܗ̄ܘ̣ܵܐ ܒܗ̇ܘ ܦܲܓܼܪܵܐ\nܕܲܓܼܒܼ̇ܐ ܡܸܠܬܐ ܠܲܥܡܘܪܹܝܗ. :ܣܗܕܐ ܗܝ̤ ܥܲܠ ܫܘܼܢܵܝܵܗ̇\nܕܫܒܩܬܹܗ ܒܠܸܕܢ ܚܲܫܵܐ. :ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣ܵܐ ܕܚܵܐܸ̇ܫ ܗ̄ܘ̣ܵܐ\n:ܒܚܫ̈ܐ ܩܫܝ̈ܐ ܕܲܨܠܝܼܒܵܐ\n:ܟܲܕ ܩ̇ܥܐ ܗ̄ܘ̣ܵܐ ܒܚܸܢ̈ܓܬܐ\nܕܐܲܠܗܝ ܐܲܠܵܗܝ ܠܵܐ ܬܸܪܦܝܫܝ. :ܠܵܘ ܡܸܠܬܐ ܡܸܬܟܫܦ ܗ̄ܘ̣ܵܐ\nܠܲܐܒܘܼܗܝ ܕܐܝܼܬܼܵܘܗܝ ܚܲܕ ܥܲܡܹܗ܀ :ܠܲܝܬܿ ܐܲܠܵܗܵܐ ܠܲܐܠܵܗܵܝܵܐ\n:ܐܘܛܝܹܟܹܐ ܡ̇ܢ ܢ̇ܨܐ ܐܲܢ̄ܬ\n:ܠܵܘ ܡܸܠܬܐ ܐܲܪܟܸܢ ܪܸܫܹܗ\nܘܲܐܫܸܠܡ ܢܲܦܫܹܗ ܒܲܨܠܝܼܫܵܐ. :ܢܸܒܼܥܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡܵܐܸܬ̇\nܚܡܘܿܠ ܓܘܼܕܵܦܝ̈ܟ ܡܲܪܚܵܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܐܝܼܬܵܝܐ ܐܸܬܩܥܘ\nܨܨ̈ܝܐ ܘܪܘܼܡܚܵܐ ܕܒܕܦܢܵܐ\n:ܠܲܝܬܿ ܗܲܕܵܡܹ̈ܐ ܠܚܝܼܕܵܐ\nܗܪܣܝܘܛܵܐ ܠܵܐ ܬܡܪܲܚ. :ܒܸܣܪܵܢܵܐ ܗ̄ܘ̣ ܕܡܩܒܠ ܗ̄ܘ̣ܵܐ\nܦܲܓܼܪܹܗ ܒܩܲܝܣܵܐ ܕܲܨܠܝܼܒܵܐ. :ܗܘ̤ ܡܩܲܪܸܒ ܗ̄ܘ̣ܵܐ ܒܵܠܘܿܬܵܐ\nܕܲܣܬܝܼܩ ܗ̄ܘ̣ܵܐ ܥܲܠ ܥܘܼܕܪܵܢܵܐ. :ܦܲܓܼܪܵܢܵܐ ܗ̄ܘ̣ ܕܛܠܸܢ ܡܵܘܬܵܐ\nܕܡܵܝܘܬܵܐ ܗ̄ܘ̣ܵܐ ܒܲܟܸܝܵܢܹܗ. :ܘܠܝܼܚܝܼܕ̇ܐ ܡܸܬܟܲܫܲܦ ܗ̄ܘ̣ܵܐ\nܕܒܲܥܥܓܼ ܢܦܫܹܗ ܢܦܫܐ ܠܹܗ. :ܗܘ̤ ܐܲܪܟܸܢ ܪܸܫܹܗ ܒܩܲܝܣܵܐ\nܘܐܲܫܠܸܡ ܢܦܲܫܹܗ ܠܒܵܪܘܿܝܵܐ. :ܘܟܲܕ ܢܲܦܫܹܗ ܫܢܝܲܬ̤ ܠܲܥܕܼܢ\nܦܲܓܼܪܹܗ ܩܵܘܝܼ ܒܓܼܵܘ ܩܲܒܼܪܵܐ.","english":"The single Word from the Father, O son of Adam, there is no soul that is not from the essence, the heresy does not err: that it was not by a soul that the living nature of divinity was established. The soul of the mortal is that which had put on members, and when suffering approached its members, it departed from him in distress. For there was a soul in that body which the Word chose as his dwelling. It bears witness concerning its departure, that it left him in the midst of suffering. The sufferer was he who suffered in the harsh pains of the cross, while he cried out in groans, \"My God, my God, why have you forsaken me?\" It was not the Word who was complaining to his Father, for he is one with him. There is no God for the divine; the heretic, what can he say? It was not the Word who bowed his head and surrendered himself on the cross. The immortal one does not seek life; spare your blasphemies, heretic. It was not in the essence that the nails and the spear were fixed in the side. There are no members for the single one; do not dare to divide. It was the flesh that received, his body on the wood of the cross. He it was who offered the plea that he had ceased from help. It was the flesh that tasted death, which was mortal in his person. And to the single one he was entreating, that he might take his soul for his soul. He it was who bowed his head on the wood and surrendered his soul to the Creator. And when his soul departed to the abode, his body remained in the tomb.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܐ ܚܝܕܵܐ","severity":"info","text":"The phrase 'single Word' (ܡܸܠܬܐ ܚܝܕܵܐ) refers to the divine Logos, the second person of the Trinity, distinct from the human soul in Narsai's dyophysite Christology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܠܗܝ ܐܲܠܵܗܝ ܠܵܐ ܬܸܪܦܝܫܝ","severity":"info","text":"The cry 'My God, my God, why have you forsaken me?' echoes Psalm 22:1 (LXX 21:2) and the Gospel accounts of Jesus's crucifixion (Matthew 27:46; Mark 15:34). Narsai attributes this to the human soul, not the Word.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܛܝܹܟܹܐ","severity":"info","text":"The term 'heretic' (ܐܘܛܝܹܟܹܐ) likely targets miaphysite opponents, such as followers of Cyril of Alexandria, who held that Christ had one nature. Narsai, a dyophysite, insists on a distinction between the divine Word and the human soul.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܐܝܼܬܵܝܐ","severity":"info","text":"The repeated negation 'it was not' (ܠܵܐ ܗ̄ܘ̣ܵܐ) structures a polemical series denying that the Word experienced physical suffering, contrasting with the human soul and flesh that did.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܪܣܝܘܛܵܐ","severity":"caution","text":"The reading 'do not dare to divide' (ܠܵܐ ܬܡܪܲܚ) is uncertain; the Syriac verb ܬܡܪܲܚ may be corrupt or a rare form. The sense is clear from context: the heretic is warned not to separate the divine nature into members.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings, including the verb ܬܡܪܲܚ ('divide'?) and the precise referent of 'the single one' (ܠܚܝܼܕܵܐ), which may be the Word or the divine nature. The translation follows the standard dyophysite interpretation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܠܵܐ ܫܲܒܩܹܗ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ\n:ܠܥܘܼܡ[...] ܕܟܼܝܵܐ ܕܓܼܒܼܵܬ ܠܹܗ\n:ܘܟܲܕ ܒܹܗ ܗܘ̣ܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܒܡܵܟ̈ܬܹܗ ܠܵܐ ܚܵܐܸܫ̇ ܗ̄ܘ̣ܵܐ. :ܠܵܐ ܡ̣ܢ ܡܬܘܿܡ ܫܲܢܝܼ ܡܸܢܹܗ\nܠܵܐ ܒܚܲܫܹ̈ܐ ܘܠܵܐ ܒܲܨܠܝܼܒܼܵܐ. :ܘܠܵܐ ܡܸܡܬܘܿܩ ܚܲܫ ܒܲܟܼܝܢܹܗ\nܒܚܲܫܹ̈ܐ ܕܣܲܝܒܵܪ ܒܲ[...]ܗ ܦܲܓܼܪܵܢܵܐ. :ܒܲܠܥܹܗ ܡܵܘܬܵܐ ܠܡܵܝܘܬܿܐ\nܘܠܵܐ ܚܙ̣ܵܐ ܚܒ̇ܠܐ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ. :ܕܠܵܐ ܝܸܗܒܲܬ̤ ܠܹܗ ܢܒܼܝܼܘܼܬܼܵܐ\nܠܡܵܘܬܼܵܐ ܕܢܸܣܥܹܐ ܥܲܠ ܦܲܓܼܪܹܗ. :ܒܪܘܼܡܚܵܐ ܕܩܪܘܼܗܝ ܒܹܝܬܼ ܐܸܠܥܵܘ̈ܗܝ\nܘܲܪܕܵܐ ܕܡܵܐ ܘܡܲܝ̈ܐ ܡܸܢܹܗ. :ܘܠܵܐ ܬܒܲܪ ܓܲܪܡܵܐ ܒܗܲܕܵܡܵܘ̈ܗܝ\nܐܲܝܟ ܐܪܙܐ ܕܐܟܬܼܒܼ ܡܘܼܫܹܐ. :ܦܲܠܸܓܘ ܢܲܚܬܵܘ̈ܗܝ ܡܲܪ̈ܚܹܐ\nܘܲܐܪܡܝܼܘ ܦܸܣܹ̈ܐ ܒܲܝܢܵܬܗ̈ܘܿܢ. ܘܫܸܠܡܲܬ̤ ܡܸܠܬܹܗ ܒܥܒ̇ܕܐ\nܢܒܝܼܘܼܬܵܐ ܕܐܲܒܼܘܼܗܝ ܕܵܘܝܼܕ. :ܐܚܸܬܼܘ ܦܲܓܼܪܹܗ ܡ̣ܢ ܩܲܝܣܵܐ\nܘܲܒܼܩܲܒܼܪܵܐ ܐܲܥܸܠܘ ܣܵܡܘܼܗܝ. :ܘܠܵܐ ܚܲܒܸܠ ܡܵܘܬܹܗ ܠܦܲܓܼܪܹܗ\nܕܠܵܐ ܐܓ̇ܪ ܗ̄ܘ̣ܵܐ ܒܹܝܬܼ ܡܝܼ̈ܬܹܐ\n:ܬܠܵܬܐ ܝܵܘܡܝܼ̈ܢ ܩܵܘܝܼ ܗ̄ܘ̣ܵܐ\nܒܓܵܘ ܩܲܒܼܪܵܐ ܡܲܚܹܐ ܚܝܼ̈ܬܹܐ. :ܘܐܸܡ̣ܪ ܕܝܼܢ̇ܐ ܥܲܡ ܡܵܘܬܵܐ\nܘܲܫܪ̣ܵܐ ܘܒܲܛܸܠ ܫܘܼܠܛ̇ܢܹܗ. :ܥܲܡܹܗ ܗ̄ܘ̣ܵܐ ܡܸܠܬܐ ܕܠܲܒܼܫܹܗ\nܟܲܕ ܡܲܓܲܣ ܗ̄ܘ̣ܵܐ ܒܓܵܘ ܩܲܒܼܪܵܐ. :ܘܠܵܐ ܚܵܐܹ̇ܫ ܗ̄ܘ̣ܵܐ ܒܝܲܕܼ ܚܲܫܵܘ̈ܗܝ\nܕܪܵܡ ܗ̄ܘ̣ ܟܝܵܢܹܗ ܡ̣ܢ ܚܲܫܹ̈ܐ. :ܒܡܲܠܲܟܹ̈ܐ ܡܙܲܚܲܝ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܡܸܠܬܐ ܠܦܲܓܼܪܹܗ ܩܲܕܝܼܫܵܐ. :ܘܡܲܣܟܝܼܢ ܠܹܗ ܪ̈ܘܼܚܵܢܹܐ\nܠܪܸܡܙܵܐ ܕܝܼܠܹܗ ܕܡܲܚܐ ܟܠ. :ܫܲܠܸܡ ܨܹܐܕܼܵܘܗܝ ܫܘܼܘܕܵܝܵܘ̈ܗܝ\nܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܚܼܝܼܕܵܐ. :ܘܡ̣ܢ ܕܲܫܪܵܐ ܡܵܘܬܵܐ ܠܦܲܓܼܪܹܗ\nܢܲܚܡܹܗ ܠܲܬܠܵܬܵܐ ܝܵܘܡܝܼ̈ܢ. :ܐܘ ܡܝܼܬܼܵܐ ܕܒܲܠܥܹܗ ܡܵܘܬܵܐ\nܘܗܲܦܟ ܩܲܛܠܹܗ ܠܩܵܛܘܿܠܹܗ.","english":"He did not leave the Word of the Father, the pure essence of the Godhead, and while He was with Him from the beginning, in His thoughts He did not suffer. He was never separated from Him, not in the sufferings nor on the cross. Nor did He experience pain in His side from the sufferings that His mortal body endured. Death swallowed the mortal one, and He saw no corruption among the dead. For the Godhead did not give His body to death to prevail over it. With the spear that pierced His side, a stream of water and blood flowed from Him. And no bone was broken in His limbs, as Moses wrote of the cedar. The executioners divided His garments and cast lots for them. And the Word of the Father was fulfilled in the servant, the Godhead of David's father. They took His body down from the wood and placed it in the tomb. And His death did not corrupt His body, for He did not remain among the dead. For three days He remained alive within the tomb, giving life to the living. And He held a contest with death, and loosed and abolished its dominion. With Him was the Word that had clothed Him, while He was laid in the tomb. And He did not suffer from His pains, for His thought was raised above sufferings. With the angels, the Word fanned His holy body. And the spirits hearkened to His command that gives life to all. His promises were fulfilled by the side of the single Word of the Father. And when death loosed His body, it remained warm for three days. O the dead one whom death swallowed, and He turned and slew His slayer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܬܹܗ (mellteh)","severity":"info","text":"The Syriac term ܡܸܠܬܹܗ (mellteh) is the 'Word' of the Father, a key Christological term in Narsai's works, denoting the divine Logos incarnate in Christ.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܪܙܐ ܕܐܟܬܼܒ ܡܘܼܫܹܐ (arza d-ekhteb Mūšē)","severity":"info","text":"The reference to the cedar (ܐܪܙܐ) written by Moses alludes to the red heifer ritual (Num 19) or the cedar wood in purification rites, though the exact scriptural echo is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܵܘܝܼܕ (Dāwīd)","severity":"info","text":"The mention of 'David's father' (ܐܲܒܼܘܼܗܝ ܕܵܘܝܼܕ) likely refers to Jesse, but in Narsai's typology, David prefigures Christ; the 'Godhead of David's father' may be a scribal or theological conflation.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܵܬܐ ܝܵܘܡܝܼ̈ܢ (tlātā yawmīn)","severity":"info","text":"The three-day period in the tomb (lines 19–20) forms a narrative hinge, contrasting Christ's vivifying presence with death's defeat, a common structural motif in Narsai's paschal homilies.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܠܵܐ ܚܲܒܸܠ ܡܵܘܬܹܗ ܠܦܲܓܼܪܹܗ (w-lā ḥabbel mawteh l-pagreh)","severity":"info","text":"The assertion that death did not corrupt Christ's body parallels earlier Syriac traditions (e.g., Ephrem, Hymns on Nisibis) that emphasize the incorruptibility of Christ's flesh even in the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܘܼܡ[...] ܕܟܼܝܵܐ (ʿūm[...] d-kayyā)","severity":"caution","text":"The Syriac text has a lacuna at ܥܘܼܡ[...] ܕܟܼܝܵܐ; the English draft reads 'pure essence of the Godhead,' but the exact reading is uncertain due to manuscript damage.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in ܥܘܼܡ[...] ܕܟܼܝܵܐ leaves the precise phrase for 'pure essence' uncertain; the reading follows the English draft.","The identity of 'David's father' (Jesse or a typological reference) is ambiguous; the annotation assumes a conflation."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":":ܘܬܲܒܼܪܹܗ ܠܥܘܼܩܣܹܗ ܡܲܪܝܼܪܵܐ\nܘܲܦܪܗܗ̇ ܠܡܸܪܬܹܗ ܡ̣ܢ ܐ̄ܢܵܫܵܐ. :ܐܘ ܥܲܦܪܵܢܵܐ ܕܐܸܬܟܲܬܲܫ\nܥܲܡ ܪܘܚܵܐ ܘܪܹܫܵܐ ܕܐܵܐܲܪ. :ܘܦܲܪܣܝܼ ܠܫܸܐܕܹ̈ܐ ܒܙܵܟܘܼܬܹܗ\nܘܐܒܗܸܬ ܐܸܢܘܿܢ ܒܲܩܢܘܿܡܹܗ. :ܩܪܵܒܼܵܐ ܥܒܲܕ ܗ̄ܘ̣ܵܐ ܒܲܪ ܓܸܢܣܲܢ\nܥܲܡ ܡܵܘܬܵܐ ܘܐܵܟ̇ܠܩܲܪܨܵܐ. :ܘܲܙܟܼܵܐ ܒܚܲܝܠܵܐ ܕܠܵܒܘܿܫܹܗ\nܠܲܛܪ̈ܘܢܹܐ ܬܪܹܝܢ ܕܐܸܫܬܲܥܠܝܼܘ. :ܩܪܒܐ ܗ̄ܘ̣ܵܐ ܕܚܵܒܼ ܒܹܗ ܐܵܕܼܵܡ\nܘܚܵܒܼ ܟܠܹܗ ܟܝ̇ܢܹܗ ܥܲܡܹܗ. :ܠܲܒܼܫܹܗ ܐܝܼܬܵܝܵܬ ܠܒܲܪ ܐܵܕܼܵܡ\nܘܲܙܟܲܝ ܒܹܗ ܠܲܒܢܲܝ̈ ܓܸܢܣܹܗ. :ܠܲܬܠܬܵܐ ܝܵܘܡܝ̈ܢ ܫܲܠܚܵܗ̇\nܠܡܵܝܘܿܬܘܼܬܼܵܐ ܕܟܼܝܵܢܹܗ. :ܘܩܲܛܠܗ̇ ܒܒܸܣܪܹܗ ܠܲܚܛܝܼܬܼܵܐ\nܘܝܲܗ̄ܒ̣ ܙܵܟܼܘܬܵܐ ܠܡܵܝܘ̈ܬܹܐ. :ܒܚܲܝܠܵܐ ܕܐܝܼܬܝܵܐ ܕܥܡ̣ܪ ܒܹܗ\nܢܚܸܬ ܠܐܵܓܼܘܿܢܵܐ ܘܐܸܬܢܨܚ. :ܘܲܒܼܚܠܵܐ ܕܝܼܠܹܗ ܚܲܣܢܹܗ\nܠܡܵܘܬܐ ܘܒܲܛܸܠ ܫܘܼܠܛܵܢܹܗ. :ܥܲܡܹܗ ܗ̄ܘ̣ܵܐ ܟܲܕ ܚܵܐܸܫ ܗ̄ܘ̣ܵܐ\nܘܠܵܐ ܡܫܵܘܿܬܼܦ ܗ̄ܘ̣ܵܐ ܒܡܵܟܵܬܹ̈ܗ. :ܘܡ̣ܢ ܕܐܸܬܼܢܣܝܼ ܠܟܼܠܡܸܕܹܡ\nܓܲܡܪܹܗ ܒܚܲܫܵܐ ܕܲܩܢܘܿܡܹܗ. :ܠܗܲܝܟܵܠ ܦܲܓܼܪܹܗ ܒܲܪܵܝܵܐ\nܫܪܵܐ ܡܵܘܬܵܐ ܒܝܲܕܼ ܡܲܪ̈ܵܚܹܐ. :ܘܲܒܢ̣ܝܗܝ ܡܸܠܬܐ ܘܲܥ̣ܡܪ ܒܹܗ\nܒܸܢܝܵܢܵܐ ܕܠܵܐ ܬܘܼܒ ܙ̇ܐ̇ܥ. :ܠܗܵܢܵܐ ܢܵܘܣܵܐ ܐܡ̣ܪ ܗ̄ܘ̣ܵܐ\nܕܲܫܪܵܐܘܼܗܝ ܘܲܡܩܝܼܡ ܐ̄ܢܵܐ ܠܹܗ. :ܟܲܕ ܡܲܠܸܦ ܠܹܗ ܠܫܵܡܘܿܥܹ̈ܐ\nܕܫܪܝܵܐ ܗ̄ܘ̣ ܕܦܲܓܼܪܵܐ ܒܲܠܚܘܿܕ. :ܠܵܐ ܡܸܫܬܲܪܝܵܐ ܐܝܼܬܘܼܬܼܵܐ\nܕܠܲܝܬ ܫܘܼܪܵܝܵܐ ܠܐܝܼܬܘܼܬܼܵܐ. :ܫܪܵܝܵܐ ܕܦܲܓܼܪܵܐ ܗ̄ܘ̣ ܡܵܝܘܬܵܐ\nܘܗܘ̤ ܛܥܸܡ ܡܵܘܬܵܐ ܒܲܠܚܘܿܕ̇ܘܗܝ. :ܒܲܫܪܵܝܵܐ ܕܦܲܓܼܪܸܗ ܐܲܠܸܦ\nܕܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ܵܐ ܚܵܫܘܿܫܵܐ. :ܘܲܕܩܡ ܠܲܬܠܬܵܐ ܝܵܘܡܝܼܢ\nܚܵܘܝܼ ܚܲܝܠܵܐ ܕܐܲܩܝܼܡܹܗ. :ܒܨܝܼܪ ܗ̄ܘ̣ܵܐ ܟܝܵܢܲܢ ܡܵܝܘܬܵܐ\nܕܗܘ̤ ܢܸܗܘܹܐ ܠܹܗ ܦܪܵܘܿܩܵܐ.","english":"He broke his bitter yoke  \nand freed his race from the fire. He was a wrestler who struggled  \nwith the spirit and the head of the air. He spread out his victory over the demons  \nand put to shame the enemy in his person. A battle was fought by the Son of the race  \nwith death and the accuser. And he conquered by the power of his garment  \nthe two tyrants who had raged. A battle was fought in which Adam sinned  \nand all his kind sinned with him. He put on the natures of the Son of Adam  \nand through him conquered the rebels of his race. For three days he dissolved  \nthe mortality of his nature. And with his flesh he killed sin  \nand gave victory to the dead. By the power of the sign that dwelt in him  \nhe descended to the abyss and was victorious. And by his own strength he subdued  \ndeath and abolished his dominion. He was with him when he suffered  \nbut did not share in his afflictions. And when he was healed from everything,  \nhe completed the suffering of his person. In the outer temple of his body  \ndeath was loosed by the hands of the murderers. And the Word dwelt in him  \nin a union that no longer trembles. For this reason he said  \nthat he would dissolve it and raise it up. While teaching his hearers  \nthat only the body is dissolved. The essence is not dissolved,  \nfor there is no beginning to the essence. The dissolution of the body is death,  \nand he alone tasted death. By the dissolution of his body he taught  \nthat he was a suffering human. And that he rose after three days  \nto show the power of his resurrection. The mortal nature was diminished  \nwhich he himself became the Redeemer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܝܼܪܵܐ","severity":"info","text":"The adjective 'bitter' (marīrā) modifies 'yoke' (ʿūqsēh), intensifying the image of oppressive bondage overcome by Christ.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܙܟܵܐ ܒܚܲܝܠܵܐ ܕܠܵܒܘܿܫܹܗ","severity":"info","text":"The 'power of his garment' likely alludes to Christ's incarnate body as a garment, echoing patristic and Syriac typology (cf. Ephrem, Hymns on Nativity).","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"'Head of the air' (rēšā d-āʾar) is a Syriac idiom for a demonic or cosmic adversary, possibly Satan, reflecting Narsai's dualistic cosmology.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܲܬܠܬܵܐ ܝܵܘܡܝ̈ܢ","severity":"info","text":"The three-day motif (l-tlatā yawmīn) structures the narrative of Christ's death and resurrection, paralleling the paschal triduum.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܘܼܬܼܵܐ","severity":"info","text":"'Essence' (ītūtā) is a technical term in Syriac theology for the divine substance, here contrasted with the mortal body to assert Christ's impassible nature.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܚܠܵܐ ܕܝܼܠܹܗ ܚܲܣܢܹܗ","severity":"caution","text":"The phrase 'by his own strength he subdued' may be textually uncertain; the Syriac verb ܚܲܣܢܹܗ (ḥasṣeh) is rare and could be a scribal variant for 'he conquered'.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the head of the air' is ambiguous; it may refer to Satan or a generic demonic power.","The phrase 'by the power of his garment' could be read literally or as a metaphor for the incarnate body."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܘܠܲܒܼܫܹܗ ܐܝܼܬܝܵܐ ܠܟܼܝܼܢܲܢ\nܘܚܲܪܪ ܒܹܗ ܟܠܹܗ ܓܸܢܣܲܢ. :ܪܵܡܵܐ ܒܚܘܒܹܗ ܐܸܬܬܲܚܬܼܝ\nܕܲܢܩܝܼܡ ܠܐܵܕܵܡ ܡܝܘܬܵܐ. :ܘܲܒܙܲܝܢܵܐ ܕܚܵܒܼ ܒܹܗ ܐܵܕܼܵܡ\nܙܲܟܼܝܹܗ ܐܝܼܢܝܐ ܠܒܲܪ ܐܵܕܼܵܡ. :ܠܡܲܟܝܼܟܼܵܐ ܨܒܼܵܐ ܕܢܥܲܠܹܐ\nܠܵܘ ܗܘ̤ ܢܚܸܬܼ ܨܝܕ ܡܵܟ̈ܬܼܵܐ. :ܠܥܲܦܪܢܵܐ ܪܲܡܪܸܡ ܘܐܲܣܸܩ\nܠܐ ܝܼܩܵܪܵܐ ܕܥܲܡ ܪܲܒܘܼܬܹܗ. :ܥܝܼܪܬܵܐ ܕܥܒܲܪ ܦܘܼܩܕܵܢܵܐ\nܚܝܒܼ ܗ̄ܘ̣ܵܐ ܓܸܢܣܹܗ ܕܐܵܕܼܵܡ. ܘܲܕܠܵܐ ܦܲܪܥܘܼܗ̇ ܡܵܝܘ̈ܬܹܗ. ܦܲܪܥܵܗ̇ ܐܝܼܬܝܵܐ ܒܒܲܪ ܐܵܕܼܵܡ. :ܡܵܝܘܬܵܐ ܡܝܼܬ ܒܲܟܼܝܵܢܹܗ\nܘܐܝܼܬܝܵܐ ܩܵܘܝܼ ܒܲܘܼܝܵܢܹܗ. :ܘܲܒܼܝܲܕ ܚܲܝܠܵܐ ܕܐܝܼܬܘܼܬܵܐ\nܙܟܼܵܐ ܡܵܝܘܬܵܐ ܘܐܸܢܲܚܲܡ. :ܠܵܘ ܥܵܒܘܿܕܼܵܐ ܚܵܐܸ̇ܫ ܗ̄ܘ̣ܵܐ\nܒܚܲܫܹ̈ܐ ܕܡܵܘܬܵܐ ܕܲܨܠܝܼܒܵܐ. :ܒܲܪ ܐܵܕܵܡ ܗ̄ܘ̣ܵܐ ܕܦܪܥ ܗ̄ܘ̣ܵܐ\nܒܚܲܫܹܗ ܫܛܪܐ ܕܒܹܝܬ ܐܵܕܼܵܡ. :ܡܕܿܒܼܪܵܢܘܼܬܵܐ ܡܲܠܝܼ ܒܹܗ\nܒܦܲܓܪܵܢܵܐ ܚܠܵܦ ܡܵܝܘ̈ܬܐ. :ܘܲܒܼܡܵܘܬܹܗ ܘܲܒܼܢܘܼܚܵܡܗ\nܟܠܹܗ ܟܝܵܢܲܢ ܡܝܼܬ ܘܲܚܝܵܐ. :ܠܒܼܘܫܹܗ ܥܒܕܗ ܠܟܲܣܝܘܼܬܹܗ\nܘܡܲܚܙܝܼܬܵܐ ܠܲܢ ܡܵܝܘ̈ܬܹܐ. :ܕܲܒܼܙܵܘ̈ܥܹܐ ܕܢܲܦܫܵܐ ܢ̣ܚܙܹܐ\nܠܟܲܣܝܼܘܼܬܹܗ ܒܲܐܒܘܿܫ ܦܲܓܼܪܢ. :ܠܫܲܝܢܵܐ ܕܡܠܝܼܠܹ̈ܐ ܢܲܣܒܹܗ\nܐܲܝܟ ܪܹܫܝܼܬܵܐ ܡ̣ܢ ܟܠܲܢ. :ܕܢܹܐܣܘܿܪ ܒܹܗ ܚܘܼܒܵܐ ܕܲܫܪܵܐ\nܐܵܕܼܵܡ ܒܲܥܒܵܪ ܦܘܼܩܕܵܢܹܗ. :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܕܡܲܠܝܼ̈ܠܹܐ\nܝܲܩܲܪ ܒܵܗ ܒܲܢܣܝܼܒܘܼܬܹܗ. :ܕܡܚܝܢܢ ܠܲܢ ܒܲܟܼܝܵܢܵܐ\nܫܘܬܸܦ ܐܸܢܘܿܢ ܒܐܢܩܵܪܹܗ. :ܠܗܵܕܹܐ ܪܲܒܘܼܬܵܐ ܕܲܡܛܲܬ̤\nܠܲܡܠܝܼ̈ܠܹܐ ܒܝܲܕ ܒܲܪ ܓܸܢܣܲܢ. ܛܲܠܡܘܼܗ̇ ܥܛܠ̈ܐ ܘܚܪ̈ܚܹܐ. ܒܗܦܟ̈ܬܐ ܕܡܸܠܲܝ̈ܗܘܿܢ. :ܠܵܐ ܫܒܼܩܝܼܢ ܠܹܗ ܠܲܟܼܝܢܲܢ\nܕܢܸܬܝܩܲܪ ܒܲܫܒ̈ܝܼܚܵܐܬܐ. :ܘܠܵܐ ܝܵܗܒܝܼܢ ܠܹܗ ܕܢܸܬܪܲܡܪܲܡ\nܥܲܡ ܐܲܠܵܗܵܐ ܢܵܣܘܿܒܹܗ.","english":"And he put on the sign of victory and freed his entire race through him. The high one was humbled by his love so that he might raise up dead Adam. And through the garment he put on, Adam’s sign of victory became the victory of the son of Adam. He desired to raise up the lowly one, not to descend to the level of the lowly. He raised up the dust and brought it up to the honor that is with his greatness. The city that transgressed the commandment owed the race of Adam, and without paying its debts, the sign of victory paid them in the son of Adam. Death died in his victory, and the sign of victory stood firm in his coming. And through the power of the sign of victory, he conquered death and was changed. He was not a sufferer who experienced the pains of death on the cross. It was the son of Adam who paid through his suffering the bond of the house of Adam. The governance filled him in the body in place of the dead. And through his death and his resurrection, the entire nature died and lived. He made his garment his covering and a revelation to us of the dead. Through the tremors of the self, he saw his covering in the despised body. He took the race of the rational ones as a beginning from all. So that through him he might bind the love that Adam loosed by transgressing his commandment. The entire nature of the rational ones became heavy in his taking. So that he might strike us with victory, he made us partners in his honor. For this greatness that came to the rational ones through the son of the race, the unjust and the envious distorted it through the changes of their words. They did not leave the victory to be honored with praises. And they did not allow it to be exalted with God his creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܝܵܐ","severity":"info","text":"The term ܐܝܼܬܝܵܐ (ʾīṯyā) is rendered 'sign of victory' in the English draft, but it can also mean 'essence' or 'being' in Syriac theological usage. Here it likely carries the sense of a victorious sign or token, consistent with Narsai's emphasis on Christ's triumph over death.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܵܡ","severity":"info","text":"The reference to Adam's transgression of the commandment (ܦܘܼܩܕܵܢܵܐ) and the 'bond of the house of Adam' echoes Pauline typology of Christ as the second Adam (Romans 5:12–19; 1 Corinthians 15:22). Narsai develops this into a soteriological narrative of debt and payment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܝܵܢܲܢ","severity":"info","text":"The term ܟܝܵܢܲܢ (kyānā) means 'nature' and is central to Narsai's anthropology. Here it refers to the entire human race or created order, which through Christ's death and resurrection 'died and lived' — a collective transformation rather than individual salvation.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of a narrative sequence: after describing Christ's victory over death and the accuser, Narsai now explicates the mechanism of that victory — Christ's garment (the body) as a covering that reveals the dead and binds the love loosed by Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܛܠ̈ܐ ܘܚܪ̈ܚܹܐ","severity":"info","text":"The reference to 'the unjust and the envious' who distort the victory through 'changes of their words' likely alludes to contemporary theological opponents, possibly those denying Christ's full divinity or the reality of his resurrection, a common polemic in Narsai's works.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܙܵܘ̈ܥܹܐ ܕܢܲܦܫܵܐ","severity":"caution","text":"The phrase 'tremors of the self' (ܙܵܘ̈ܥܹܐ ܕܢܲܦܫܵܐ) is ambiguous: it may refer to spiritual agitation or to the physical suffering of Christ. The English draft interprets it as a subjective vision ('he saw his covering'), but the Syriac could also imply an objective revelation through the body's afflictions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the high one' (ܪܵܡܵܐ) humbled by love: Christ or God? The context suggests Christ, but Narsai sometimes uses such language of the Father.","The phrase 'the city that transgressed the commandment' (ܥܝܼܪܬܵܐ ܕܥܒܲܪ ܦܘܼܩܕܵܢܵܐ) is unclear — possibly a reference to Jerusalem or to humanity collectively; the English draft takes it as a metaphor for the human race."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܬܪܹܝܢ ܥܘ̤ܠ̈ܐ ܕܠܵܐ ܡܬܚܣܝܼܢ\nܒܛܢܘ ܘܝܼܠܸܕܘ ܗܲܪ̈ܛܝܼܩܹܐ. :ܕܬܲܚܬܝܼܘ ܐܝܼܬܝܵܐ ܠܫܝܼ̈ܛܵܬܐ\nܘܛܠܡܘ ܦܓܪܢ ܡ̣ܢ ܚܲܝܹ̈ܐ. :ܣܲܢܐܹ̈ܐ ܕܦܓܪܐ ܐܝܼܬܲܝܗܘܿܢ\nܘܦܠܝܼܓܝ̈ ܥܲܠ ܐܲܝܬܘܼܬܵܐܘ\n:ܕܠܐܝܼܬܝܵܐ ܥܒܲܕܘ ܠܹܗ ܫܘܼܪܵܝܵܐ\nܘܦܓܪܐ ܛܠ̣ܡܘ ܠܲܢܣܝܼܒܘܼܬܹܗ. :ܩܪܵܒܼܗܘܿܢ ܠܘܼܩܒܵܠ ܐܝܼܬܘܼܬܼܵܐ ܗ̄ܘ̣\nܕܡܲܚܫܝܼܢ ܠܹܗ ܒܝܲܕ ܡܸܠܲܝ̈ܗܘܿܢ. ܘܬܲܟܼܘܼܫܗܘܿܢ ܥܲܡ ܐ̄ܢܸܫܘܼܬܵܐ ܗ̄ܘ̣ܵ[ܐ]\nܕܠܵܐ ܡܫܘܹܝܢ ܠܵܗ̇ ܠܪܒܘܼܬܼܵܐ. :ܥܲܡ ܣܦܪܹ̈ܐ ܕܡܸܠܲܝ̈ ܪܘܼܚܵܐ\nܢ̇ܨܝܹܢ ܟܠܢܵܫ ܘܲܕܬܝܼܫܝܼܢ. :ܕܡܚܘܝܼܢ ܠܲܢ ܦܘܼܪܫܵܢܵܐ\nܕܟܼܝܢܹ̈ܐ ܬܪܹܝܢ ܕܗܘ̤ܘ ܚܹܕ. :ܠܵܐ ܫܡܥܝܼܢ ܗܲܪ̈ܛܝܼܩܹܐ\nܠܟܵܪ̈ܘܿܙܹܐ ܕܡܸܠܲܝ̈ ܪܵܘܼܚܵܐ. :ܕܩ̇ܥܹܝܢ ܒܲܕܡܘܼܬ ܫܝܼܦܘܿܪܹ̈ܐ\nܥܲܠ ܪܘܼܡܪܡܹܗ ܕܒܲܪ ܓܸܢܣܲܢ. :ܢܸܐܬܹܐ ܪܹܫܵܐ ܕܲܫܠܚܹ̈ܐ\nܘܢܲܟܸܣ ܒܸܕܝܵܐ ܕܡܸܠܲܝ̈ܗܘܿܢ. :ܘܥܲܡ ܝ̄ܗܘܕ̈ܝܹܐ ܚܲܒܼܪ̈ܝܗܘܿܢ\nܒܩܲܛܪܸܓܼ ܐܸܢܘܿܢ ܠܲܣܡܲܝܵ̈ܐ. :ܢܹܐܡܲܪ ܟܹܐܦܵܐ ܠܲܚܬܝܼܪܹ̈ܐ ܠܲܚܬܝܼܪܹ̈ܐ\nܝ̄ܗܘܕ̈ܝܹܐ ܚܕ̈ܬܹܐ ܕܲܢܒ݂ܲܥܘ. :ܕܡܵܪܝܵܐ ܘܲܡܫܝܼܚܵܐ ܥܲܒܼܕܹܗ\nܐܲܠܵܗܵܐ ܠܦܓܪܢ ܕܢܣܲܒܼܘ\n:ܡܢܘ ܠܡܢܘ ܥܒܲܓ ܡܵܪܵܝܵܐ\nܫܸܡܥܘܿܢ ܒܘܼܟܼܪܵܐ ܕܬܵܘܕܝܼܬܿܢ. :ܦܲܫܸܩ ܠܲܢ ܚܹܝܠ ܬܵܡ̣ܝܬܵܟ\nܕܢܲܟܸܣ ܒܵܗ̇ ܠܗܪ̈ܛܝܼܩܹܐ. :ܐܹܝܬܵܝܵܐ ܠܲܡ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ\nܫܩ̣ܠ ܠܟܼܝܢܲܢ ܘܥܡ̣ܪ ܒܗ. :ܘܥܲܒܼܕܹܗ ܡܵܪܝܵܐ ܘܲܡܫܚܵܐ\nܒܐܝܼܩܪܵܐ ܥܲܡ ܪܲܒܘܼܬܹܗ. :ܠܗܵܢܵܐ ܝܼܫܘܿܥ ܕܲܨܠܲܒܼܬܘܿܢ\nܫܡܲܥ̣ܘ ܝܗ̄ܘܕܝܹ̈ܐ ܬܲܪ̈ܲܝܵܢܹܐ. :ܫܵܘܬܵܦܵܐ ܥܲܒܼܕܹܗ ܒܫܘܼܒܼܚܵܐ\nܐܝܼܬܼܝܵܐ ܘܪܲܡܪܸܡ ܫܘܼܠܛܵܢܹܗ. :ܗܘ̤ ܪܹܫܝܼܬܹܗ ܕܲܟܼܝܵܢܲܢ\nܟܲܟܸܣ ܐܸܢܘܿܢ ܠܲܚܬܝܼܪܹ̈ܐ. :ܕܚܵܘܝܼ ܒܵܬܲܪ ܢܘܼܚܵܡܹܗ\nܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ ܠܬܲܠܡܝܼܕ̈ܵܘܗܝ.","english":"Two natures that are not confused,  \nthe heretics blasphemed and gave birth to.  \nThey placed the essence among the elements  \nand plundered the body from life.  \nThe limbs of the body are its own,  \nand they divided over existence.  \nThey made the essence a beginning,  \nand the body they plundered from its substance.  \nThey waged war against the existence  \nthat makes them live through its words.  \nAnd they contended with the humanity  \nthat is not equal to the greatness.  \nWith the scribes of the words of the Spirit,  \nevery contest and confusion was stirred.  \nThat which showed the distinction  \nof the two natures that were one.  \nThe heretics did not listen  \nto the heralds of the words of the Spirit.  \nWho cry out like trumpets  \nconcerning the exaltation of the Son of the race.  \nThe head of the apostles came  \nand covered the error of their words.  \nAnd with their companions the Jews,  \nin the tribunal they went against the heavens.  \nPeter said to the elect, the elect,  \nthe new Jews who rebelled:  \n\"The Lord and Messiah made him,  \nGod, for the body that he took.\"  \nFrom error to error the Lord made,  \nSimon, the firstborn of thanksgiving.  \nExplain to us the power of your perfection,  \nwith which you covered the heretics.  \nThe essence came to us, the word of the Father,  \ntook our nature and dwelt in it.  \nAnd the Lord and Messiah made him  \nin honor with his greatness.  \nTo this Jesus of your crucifixion,  \nhear, Jews of both kinds.  \nHe made a partner in glory,  \nthe essence, and exalted his authority.  \nHe, the beginning of our nature,  \ncovered and went to the elect.  \nThat he might show after his desire  \nthe chariot of his body to his disciples.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܹܝܢ ܥܘ̤ܠ̈ܐ","severity":"info","text":"The phrase 'two natures' (trein ʿulle) introduces the dyophysite Christological formula, central to Narsai's anti-heretical polemic.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪ̈ܛܝܼܩܹܐ","severity":"info","text":"The 'heretics' (harṭiqe) likely refer to miaphysite opponents, against whom Narsai defends the distinction of natures in Christ.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܦܵܐ","severity":"info","text":"The mention of 'Peter' (kepha) alludes to Acts 5 or 1 Peter, where apostolic authority counters heretical teaching.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܡܲܥ̣ܘ ܝܗ̄ܘܕܝܹ̈ܐ ܬܲܪ̈ܲܝܵܢܹܐ","severity":"info","text":"The direct address 'hear, Jews of both kinds' marks a rhetorical shift, intensifying the polemic against Jewish and heretical groups.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ","severity":"info","text":"The 'chariot of his body' echoes the merkabah tradition, linking Christ's ascension to apocalyptic imagery.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretics' is not specified; likely miaphysites but could include other groups.","The phrase 'Jews of both kinds' may refer to ethnic Jews and Judaizing Christians, but the distinction is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":":ܢ̄ܨܘܿܬܿ ܢܨܘܬܘܢܵܝܗܝ ܥܲܡ ܬܠܡܝܼ̈ܕܹܐ\nܐܵܦܸܢ ܟܦܪܝܼܢ ܒܐ̄ܢܫܘܼܬܹܗ. :ܕܪܘܼܚܵܐ ܠܵܐ ܩܢܹܐ ܗܲܕܡܹ̈ܐ\nܐܲܝܟ ܡܵܐ ܕܚܵܘܝܼ ܠܬܲܠܡܝܼܕܵܘ̈ܗܝ. :ܓܘܼܫܘܼܢܵܫܝ ܠܲܡ ܘܐܸܬܒܲܩܵܘ\nܒܲܦܓܼܪܵܐ ܘܓܲܪ̈ܡܹܐ ܕܲܩܢܹܐ ܐ̄ܢܵܐ. :ܘܐܲܟܼܪܸܙܘ ܗܕܹܐ ܒܟܼܠ ܥܲܡܡܝܼ̈ܢ\nܕܒܦܲܓܼܪܵܐ ܘܓܲܪ̈ܡܹܐ ܩܵܡܸ̇ܬ. :ܗܵܐ ܚܵܘܝܼ ܠܲܢ ܓܲܠܝܵܐܝܼܬܼ\nܒܬܲܪ ܩܸܛܠܹܗ ܘܢܘܼܚܵܡܹܗ. :ܕܦܲܓܼܪܢܵܐ ܗ̄ܘ̣ ܕܛܠܸܡ ܡܵܘܬܵܐ\nܘܠܵܐ ܡܫܘܬܦ ܡܸܠܬܐ ܒܚܲܫܵܘ̈ܗܝ. :ܘܐܸܢ ܠܵܐ ܢܸܐܡܪܘܿܢ ܓܲܠܝܵܐܝܼܬܼ\nܡܚܫܲܝ̈ ܠܐܝܼܬܝ̇ܐ ܒܡܸܠܲܝ̈ܗܘܿܢ. :ܕܒܵܪܘܿܝܵܐ ܗ̄ܘ̣ ܕܡܲܚܵܘܹܐ ܗ̄ܘ̣ܵܐ\nܒܸܣܪܵܐ ܘܓܲܪ̈ܡܹܐ ܒܲܟܼܝܢܹܗ. :ܥܠܲܝܗܘܿܢ ܢܸܗܦܘܿܟ ܪܸܫܝܵܢܵܐ\nܕܬܼܒܲܥܬܼܵܐ ܕܗܵܠܹܝܢ ܕܬܢ̇ܝܬ. :ܕܒܬ ܕܒܲܠܒܸܠܘ ܘܐܲܟܼܪܸܙܘ ܦܘܼܪܫܵܢܵܐ\nܕܡܲܟܼܪܸܙ ܦܲܓܼܪܵܐ ܕܐܝܼܬܘܼܬܼܵܐ. :ܒܲܬܼܪܹܝܢ ܫܘܼܪ̈ܝܹܐ ܚܲܒܼܒܘܼܗܝ\nܠܒܼܵܪܘܿܝܵܐ ܕܠܵܐ ܫܘܼܪܝܵܐ. :ܚܲܕ ܡ̣ܢ ܟܲܪܣܵܐ ܕܒܲܪܬ ܐ̄ܢܵܫܵܐ\nܘܐ̄ܚܪܢܐ ܡ̣ܢ ܓܵܘ ܩܲܒܼܪܵܐ. :ܐܘܿܗ ܡ̣ܢ ܓܘܼܡܕܵܐ ܕܡܲܪ̈ܚܹܐ\nܕܟܼܡܵܐ ܐܲܡܪܲܚܘ ܘܐܸܫܬܲܥܠܝܼܘ. :ܕܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܕܲܪܟܵܐ\nܣܝ̄ ܣܲܝܟܘܼܗ̇ ܒܟܲܪܣ̇ܐ ܘܲܒܼܩܲܒܼܪܵܐ. :ܬܵܘ ܐܲܚܲܝ̈ ܐܲܝܟ ܦܪ̈ܘܼܫܹܐ\nܢܸܒܼܚܘܿܪ ܒܘܼܫܵܬܐ ܡ̣ܢ ܙܹܐܦܵܐ. :ܘܲܢܫܝܼܓ ܢܚܬ̇ܐ ܕܬܘܕܝܼܬܲܢ\nܡ̣ܢ ܬܸܛܪܐ ܕܗܲܪ̈ܛܝܼܩܹܐ. :ܢܸܦܣܘܿܩ ܐܸܢܘܿܢ ܡ̣ܢ ܓܘܼܫܡܢ\nܠܗܕܡܹ̈ܐ ܢܣܝܼ̈ܣܹܐ ܘܡܲܪ̈ܥܹܐ. :ܕܗܵܐ ܪܗܸܛ ܟܹܐܒܵܐ ܕܡܸܠܲܝ̈ܗܘܿܢ\nܘܐܚܕ ܢܘܿܡܹ̈ܐ ܒܣܓܼܝܼ̈ܠܹܐ. :ܢܛܪܘܿܕ ܐܸܢܘܿܢ ܡ̣ܢ ܥܢ̈ܐ\nܠܕܸܐܒܹ̈ܐ ܕܒܲܣܒܸܣܘ ܡܲܪܥܝܿܬܵܐ. :ܕܒܸܐܣܟܹܝܡ ܐܸܡܕܹ̈ܐ ܡܸܬܼܕܡܲܝܼܢ\nܟܲܕ ܢܘܼܟܼܪ̈ܵܚܹܝܢ ܠܲܫܪܵܪܵܐ. :ܠܵܐ ܢܸܚܠܘܿܛ ܒܹܗ ܒܲܫܪܵܪܲܢ\nܙܝܼܙܵܢܹ̈ܐ ܕܦܸܬܼܓܵܡܲܝ̈ܗܘܿܢ.","english":"He showed his resurrection to the disciples. He denied his passion. The Spirit did not receive the limbs, as he showed his disciples. They doubted and were scattered in the body and bones that he had. And they proclaimed this among all the peoples, that in body and bones he rose. Behold, he shows you clearly after his death and resurrection, that it is the body that overcame death, and the Word did not share in his sufferings. And if they had not said clearly, the thoughts of the heretics in their words, that it is the Creator who was showing himself in flesh and bones in his passion. Upon them turn the beginnings of the sequence of these errors. For they confused and proclaimed a division, which proclaims the body of essence. In two beginnings they bound the Creator who has no beginning. One from the womb of a daughter of man, and another from within the tomb. Oh, from the pit of the heretics, how many they have spoken and been disturbed! That the essence which cannot be grasped, they placed its limit in the womb and in the tomb. Come, my brothers, like the discerning, choose the good from the bad. And fashion the garment of our confession from the tatters of the heretics. Cut off, I say, from the body the limbs that are diseased and rotten. For behold, the pain of their words runs and seizes the foundations in the weak. Drive away, I say, from the flock the wolves that have ravaged the pasture. For they resemble the forms of the lambs while their howls are against the truth. Do not mix with our truth the tares of their utterances.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the resurrection of the body with the denial of the Word's suffering, asserting that the Creator manifested in flesh and bones during the passion.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܠܬܐ","severity":"info","text":"The term 'Melltha' (Word) here refers to the divine Logos, distinct from the human body, emphasizing Narsai's anti-miaphysite stance against the confusion of natures.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai, a prominent East Syriac theologian, wrote against heretics who posited two beginnings for Christ, likely targeting miaphysite or gnostic views that separated the divine and human natures.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of Christ's resurrection to a polemical exhortation, using imperatives ('Come, my brothers') to urge separation from heretical teachings.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܦܓܼܪܵܐ ܘܓܲܪ̈ܡܹܐ","severity":"info","text":"The phrase 'in body and bones' echoes the resurrection narrative, possibly alluding to the empty tomb tradition (cf. John 20) and the physicality of Christ's risen body.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains ambiguous phrases, such as 'ܕܒܲܠܒܸܠܘ' (they confused), which may refer to heretical mixing of natures or textual corruption; the reading follows the English draft's interpretation.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܒܲܠܒܸܠܘ' could mean 'they confused' or 'they mixed,' with the latter implying a heretical blending of natures; the English draft opts for 'confused.'","The identity of 'the heretics' is not specified but likely refers to miaphysite opponents of Narsai's dyophysite Christology."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܕܡܵܘܥܝܼܢ ܟܠܢܵܫ ܦܘܼܠܸܓܹ̈ܐ\nܒܬܘܕܝܼܬܵܐ ܕܥܲܠ ܐܝܼܬܘܼܬܵܐ. :ܢܹܐܣܘܿܪ ܚܘܼܒܵܐ ܕܬܲܪܥܲܝܬܲܢ\nܒܗܲܝܡܵܢܘܼܬܗܘܿܢ ܕܲܫܠܝܼܚܹ̈ܐ. :ܕܗܸܢܘܿܢ ܚܲܙܩܘܼܗ̇ ܠܐ̄ܢܵܫܘܼܬܲܢ\nܒܬܘܕܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ. :ܒܬܵܘܕܝܼܬܹܗ ܕܫܸܡܥܘܿܢ ܢܸܒܢܹܐ\nܒܸܢܝܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܲܢ. :ܘܒܲܠܘܝܼܬܹܗ ܕܦܵܘܠܘܿܣ ܢܸܕܲܕܹܐ\nܕܕܲܪܲܫ ܐܘܼܪܚܵܐ ܠܲܫܡܲܝܵܐ. ܒܫܲܘܝܘܼܬܵܐ ܕܲܬܪܹܥܣܲܪܬܵܐ:\n:ܢܵܘܕܹܐ ܥܲܡܗܘܿܢ ܐܲܝܟ ܫܸܡܥܘܿܢ\n:ܕܡܵܪܝܵܐ ܘܲܡܫܝܼܚܵܐ ܥܲܒܼܕܗ\nܒܵܪܘܿܝܵܐ ܠܦܓܼܪܢ ܕܢܲܣܲܒ܀ ܫܠܸܡ܀","english":"of the mysteries of the entire dispensation\nin the confession concerning the essence. He bound the bond of the covenant\nby the faith of the apostles. That he showed them the resurrection\nin the confession of faith. In the confession of Simon and Andrew\nby the petition of faith. And in the preaching of Paul and the other\nwho taught the way to heaven. In the equality of the twelve:\nConfess with them like Simon\nthat the Lord and Messiah made\nthe Creator of the body that he took. End.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܕܝܼܬܵܐ","severity":"info","text":"The Syriac noun tawdītā (ܬܘܕܝܼܬܵܐ) means 'confession' or 'thanksgiving'. Here it denotes the creedal confession of faith, a key term in Narsai's theological vocabulary.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܘܼܬܵܐ","severity":"info","text":"The term ītūtā (ܐܝܼܬܘܼܬܵܐ) means 'essence' or 'being', a technical term in Syriac Christological discourse, often used to denote the divine substance or nature.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܘܿܢ ܘܲܢܪܹܐ","severity":"info","text":"Simon (Peter) and Andrew are apostles named in the New Testament (e.g., Matthew 10:2). Their mention here anchors the apostolic witness to the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Paul is the apostle whose preaching of the resurrection and the way to heaven is referenced, echoing passages such as Acts 17:18–34 and Romans 1:4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܘܝܘܼܬܵܐ ܕܲܬܪܹܥܣܲܪܬܵܐ","severity":"info","text":"The phrase 'equality of the twelve' likely refers to the apostolic college of twelve, a standard grouping in early Christian tradition, though the Syriac term šawyūtā may also imply 'consensus' or 'agreement'.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ","severity":"info","text":"The final word šlem (ܫܠܸܡ) marks the end of the text, a common colophon in Syriac manuscripts indicating completion.","cites":[{"key":"ed:dsc-63","label":"source edition: On the Passion","url":"https://syriaccorpus.org/63"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt or unclear in the first line; the reading 'mysteries of the entire dispensation' is tentative. The phrase 'bond of the covenant' may refer to a specific liturgical or theological concept."],"confidence":"medium","notes":[]}]}