{"slug":"dsc-67","id":"syriac:dsc:dsc-67","title":"On the Resurrection","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 was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:52Z","cost_usd":0.011392},"source":{"registry_id":"syriac:dsc:dsc-67","work_id":"dsc-67","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/67"},"stats":{"passages":16,"english_words":5285,"coptic_letters":0,"commentary_units":94,"commentary_kinds":8,"derived_notes":7,"ambiguities":30,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"dsc-67","abstract":"Narsai's memrā 'On the Resurrection' is a Syriac liturgical poem in isosyllabic couplets, composed in the late fifth or early sixth century. It explores the eschatological and soteriological meaning of Christ's resurrection, depicting it as a spiritual victory over death and demonic forces. The text survives in a single manuscript tradition, likely used in monastic or scholastic settings for Easter catechesis. Its imagery includes Christ's combat with the 'chief of the air' and Pauline themes of liberation, reflecting Narsai's theological emphasis on Christ's triumph over body and soul.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the Church of the East, active at the School of Edessa and later at the School of Nisibis. This memrā was composed in Syriac, the liturgical language of the East Syriac tradition, likely in the late fifth or early sixth century. The work belongs to Narsai's numbered homiletic corpus, but its exact date is unknown. It survives in a single manuscript tradition, with a 19th-century copy serving as the basis for modern editions. The text was not part of the standard East Syriac lectionary, suggesting its use was confined to monastic or scholastic circles, possibly for Easter season instruction. Its genre as a memrā—a verse homily—reflects the poetic and didactic style of Narsai's output, which often engaged with Antiochene exegesis and Syriac theological themes.","significance":"This memrā is a key witness to Narsai's soteriology and his poetic treatment of resurrection theology. It connects to broader Syriac traditions of demonology and spiritual warfare, as seen in the figure of the 'chief of the air.' The work also illustrates the liturgical and catechetical use of poetry in the East Syriac church, bridging exegesis and worship.","timeline":[{"date":"5th c.","event":"Narsai active at School of Edessa and later Nisibis"},{"date":"ca. 503","event":"Death of Narsai"},{"date":"Late 5th–early 6th c.","event":"Composition of 'On the Resurrection' (approximate)"},{"date":"19th c.","event":"Copy of the sole surviving manuscript made"},{"date":"20th–21st c.","event":"Modern edition and translation produced"}],"relations":[{"work":"Homilies of Narsai (numbered corpus)","relation":"Part of the same homiletic collection; memra 31","key":"","label":null,"url":null},{"work":"On the Resurrection (other works by Narsai)","relation":"Thematic parallel to other resurrection homilies","key":"","label":null,"url":null},{"work":"Pauline epistles (Rom 8:21; 1 Cor 15:57)","relation":"Echoed in language of spiritual warfare and liberation","key":"","label":null,"url":null},{"work":"Syriac demonological traditions","relation":"Shares figure of 'chief of the air' with other Syriac texts","key":"","label":null,"url":null},{"work":"East Syriac liturgical poetry","relation":"Exemplifies memrā genre used in monastic settings","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of the work"},{"key":"wikipedia:Syriac language","label":"Syriac language","url":"https://en.wikipedia.org/wiki/Syriac_language","reason":"Original language of the text"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context for Narsai's activity"},{"key":"wikipedia:Resurrection of Jesus","label":"Resurrection of Jesus","url":"https://en.wikipedia.org/wiki/Resurrection_of_Jesus","reason":"Central theme of the work"}],"cautions":["The exact date of composition is unknown; only a late 5th to early 6th century range can be inferred.","The text survives in a single manuscript tradition, with a 19th-century copy as the basis for editions; scribal errors or lacunae are possible.","No critical apparatus is provided in the edition, limiting assessment of textual decisions.","The work's use outside monastic or scholastic contexts is not attested."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000477,"generated":"2026-11-15T02:16:43Z"},"checks":{"work":"dsc-67","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":94,"english_words":5285,"source_letters":14615,"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 in isosyllabic couplets, typical of Narsai’s liturgical poetry. Its title, On the Resurrection, signals a focus on the eschatological and soteriological significance of Christ’s rising.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) was active in the School of Edessa and later Nisibis. This memrā likely dates to the late 5th or early 6th century, but no external evidence fixes its composition more precisely.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in a single manuscript tradition, with no known variant recensions. The edition relies on a 19th-century copy, which may introduce scribal errors or lacunae.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā is not attested in the East Syriac liturgical lectionaries; its use appears limited to monastic or scholastic contexts, possibly as a catechetical or homiletic text for the Easter season.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus for textual variants or manuscript sigla. Readers cannot assess the critical decisions behind the Syriac text or the English translation’s fidelity to the original.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 16 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-67":{"label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}},"segments":[{"i":1,"ref":"p1","source":"ܡܲܪܒܚܲܕ ܒܫܲܒܵܐ ܩܲܕܝܼܫܵܐ ܕܲܩܝܵܡܬܐ\nܐ̄ܚܪܹܢܵܐ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ. ܡܸܐܡܪܵܐ ܕܲܬܠܬܝܢ ܘܚܲܕ. ܘܡܸܬܐ ܡܲܪܒܚܲܕ ܒܫܲܒܵܐ ܩܲܕܝܼܫܵܐ ܕܲܩܝܵܡܬܐ܀ ܥܘܢܝܐ܀ ܒܪܝܼܟܼܘܿ ܡܫܝܼܚܵܐ ܕܲܒܼܝܘܿܡ ܩܝܵܡܬܹܗ ܙܟܝܗ ܠܲܟܼܝܵܢܲܢ ܘܚܲܝܒܹܗ ܠܛܪܘܿܢܵܐ܀ ܐܲܚܲܝ̈܀ :ܡܠܟܵܐ ܕܪܵܘܡܵܐ ܠܒܸܫ ܐܣܟܝܡܵܐ ܐܲܪܥܢܝܵܐ\nܕܢܸܦܘܿܩ ܢܦܫܐ ܫܒܝܬܐ ܕܐ̄ܢܫ̈ܐ ܡ̣ܢ ܚܲܣܝܼܢܵܐ. :ܢܦ̣ܩ ܨܒܼܝܢܹܗ ܒܐܣܟܹܝܡ ܐ̄ܢܫܐ ܕܢܚܐ ܠܐ̄ܢܫܐ\nܘܚܲܙ̣ܝܗܝ ܒܝܼܫܵܐ ܘܠܵܐ ܐܬܒܼܝܿܢ ܒܚܹܝܠ ܟܲܣܝܘܼܬܹܗ. :ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ ܫܩܲܠ ܒܪܘܿܝܵܐ ܕܲܢܚܲܪܪ ܟܠ\nܡܣܝܼ ܫܘܼܒܼܚܹܗ ܠܓܼܵܘ ܡ̣ܢ ܢܚܬܐ ܕܡܵܝܘܿܬܘܼܬܐ. :ܓܒܼܵܐ ܪܒ ܚܲܝܠܵܐ ܡܸܢܹܗ ܕܓܸܢܣܵܐ ܕܫܒܹܐ ܠܒܝܼܫܵܐ\nܘܙܝܢܗ ܒܪܼܡܚܵܐ ܕܢܸܦܘܿܩ ܘܢܸܦܪܘܿܩ ܠܲܒܢܝ̈ ܥܲܡܹܗ. :ܝܗ̣ܒ ܠܹܗ ܙܝܢܵܐ ܐܲܠܵܗܵܝܵܐ ܕܢܸܬܟܼܬܲܫ ܒܹܗ\nܕܡܵܐ ܕܡܬܢܨܲܚ ܢܩܢܐ ܒܚܝܠܹܗ ܫܸܡ ܙܟܼܘܬܵܐ. :ܙܝܢܵܐ ܕܡܲܠܟܵܐ ܠܒܫ ܪܲܒܿ ܚܲܝܠܵܐ ܦܲܓܼܪܢܵܝܵܐ\nܘܣܡ ܣܲܢܘܪܬܐ ܕܦܘܪܩܢ ܚ̈ܝܐ ܒܪܸܫ ܪܸܥܝܵܢܹܗ. :ܪܘܚܢܐܝܼܬ ܠܲܒܼܫܹܗ ܠܙܝܢܵܐ ܠܦܘܼܬ ܟܣܝܘܼܬܗ\nܘܚܙܩ ܢܦܫܵܐ ܚܠܦ ܗܲܕܡܹ̈ܐ ܠܘܵܬܼ ܬܟܬܘܼܫܵܐ. :ܒܙܥܲܝ̈ ܢܦܫܵܐ ܙܲܝܸܢ ܢܲܦܫܹܗ ܦܲܓܼܪܢܵܝܵܐ\nܕܚܙ̣ܐ ܒܪܘܼܚܵܐ ܕܲܒܼܥܸܠܕܲܪܹܗ ܪܘܼܚܵܢܝܵܐ ܗ̄ܘ̣. :ܒܪܘܼܚܵܐ ܐܲܩܪܸܒܼ ܥܲܡ ܪܘܼܚܵܢܵܐ ܪܹܫܵܐ ܕܵܐܐܪ\nܕܠܵܐ ܢܬܥܪܩܠ ܒܝܲܕ ܗܕܡܹ̈ܐ ܐܲܪ̈ܥܵܢܵܝܹܐ. :ܒܦܓܼܪܐ ܘܢܲܦܫܵܐ ܛܲܥܢܹܗ ܠܙܲܝܢܵܐ ܝܗ̣ܒ ܠܹܗ ܡܲܠܟܵܐ\nܘܠܲܒܼܫܹܗ ܒܚܘܼܒܵܐ ܒܪ̈ܓܫܲܝ ܦܲܓܪܐ ܘܙܡܲܝ̈ ܢܲܦܫܵܐ. :ܩܪܒܼܵܐ ܟܣܝܵܐ ܥܒܲܕ ܡܝܘܬܵܐ ܒܚܲܝܠܵܐ ܟܣܝܵܐ\nܘܙܟܝܼ ܠܦܓܼܪܐ ܘܢܲܦܫܵܐ ܘܚܪܲܪ ܐܸܢܘܿܢ.","english":"Homily on the Holy Sunday of the Resurrection\nAnother of his, as it is. Memra thirty-one. And again, a homily on the Holy Sunday of the Resurrection. Prayer. Blessed is Christ who on the day of his resurrection conquered death and condemned the grave. Amen.\n\nThe king of Rome put on an earthly guise\nto go forth and free the captive race of men from the prison.\nHe brought forth his will in the form of a man, to live among men,\nand the evil one saw him but was not overcome by the power of his concealment.\nThe likeness of a servant the mighty one took, who would free all;\nhe hid his glory within, from the fear of death.\nThe great one chose a host from his own kind, who were subject to the evil one,\nand armed him with the spear of going forth and freeing the sons of his people.\nHe gave him divine armor to do battle with,\nso that when the contest is stirred by his might, the name of victory is heard.\nThe armor of the king the bodily commander put on,\nand placed the helmet of the life-giving salvation on the head of his thought.\nSpiritually he put on the armor over his covering,\nand went forth on behalf of the members, to the contest.\nWith small souls he armed his bodily self,\nso that he might see in spirit that his spiritual opponent was.\nIn spirit he joined battle with the spirit, the chief of the air,\nso that he might not be hindered by earthly members.\nIn body and soul he bore the armor; the king gave it to him,\nand he put it on with love, through the senses of the body and the powers of the soul.\nA hidden battle the mortal waged with hidden power,\nand he conquered body and soul and freed the man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡܪܵܐ ܕܲܬܠܬܝܢ ܘܚܲܕ","severity":"info","text":"The superscription identifies this as memra 31, placing it within Narsai's numbered homiletic corpus. The repeated title 'Homily on the Holy Sunday of the Resurrection' may indicate a scribal doublet or a liturgical re-use.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܠܟܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"The 'king of Rome' is a standard Syriac epithet for Christ, drawing on the imperial imagery of the Roman (Byzantine) emperor as a type of the victorious savior. Narsai uses this to frame the resurrection as a royal liberation.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܟܝܼ ܠܦܓܼܪܐ ܘܢܲܦܫܵܐ ܘܚܪܲܪ ܐܸܢܘܿܢ","severity":"info","text":"The final line echoes Pauline language of spiritual warfare and liberation (cf. Rom 8:21; 1 Cor 15:57). The conquest of 'body and soul' and the freeing of 'the man' reflect Narsai's soteriology of Christ's victory over death and sin.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܘܼܚܵܢܵܐ ܪܹܫܵܐ ܕܵܐܐܪ","severity":"info","text":"The 'chief of the air' (rīšā d-āʾar) is a figure from Syriac demonology, often identified with Satan or a leading evil spirit. Narsai here depicts Christ's spiritual combat against this aerial power, a theme common in early Christian apocalyptic.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܪܝܼܟܼܘܿ ܡܫܝܼܚܵܐ","severity":"info","text":"The opening prayer 'Blessed is Christ' reflects the liturgical use of this memra for Easter Sunday. Narsai's homilies were read in the East Syriac church, and this one likely accompanied the celebration of the resurrection.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'another of his, as it is' (ܐ̄ܚܪܹܢܵܐ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ) is ambiguous: it may indicate a variant recension or a scribal note that this is a second copy of the same memra. The reading taken is that it is a scribal duplication marker.","The identity of the 'king of Rome' is unambiguous as Christ, but the military imagery (armor, spear, helmet) could be read as allegorical or literal; the reading taken is allegorical, describing Christ's incarnation and resurrection as a hidden battle."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܫܒܹܐ ܗ̄ܘ̣ܵܐ ܓܸܢܣܹܗ ܠܒܝܼܫܵܐ ܘܡܵܘܬܵܐ ܛܪܘܢܵܐ ܕܡܪܕ:\nܘܝܗ̣ܒ ܗ̄ܘ̣ܵܐ ܢܦܫܹܗ ܠܘܵܬ ܬܟܬܘܼܫܵܐ ܕܚܠܦ ܥܲܡܹܗ. :ܢܦܲܩ ܠܲܩܪܒܼܵܐ ܕܠܘܩܒܼܵܠ ܒܝܼܫܵܐ ܠܚܘܼܪܒܵܐ ܘܲܙܟܵܝܗܝ\nܘܛܲܝܸܒܼ ܢܦܫܹܗ ܠܘܵܬܼ ܬܲܟܼܬܘܼܫܵܐ ܕܡܵܘܬܼܵܐ ܝܲܥܢܵܐ. :ܐܚܕܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ ܒܪܓܲܬ ܠܲܚܡܵܐ\nܘܦܲܟܼܪܹܗ ܘܲܫܕܵܝܗܝ ܒܝܲܕ ܚܘܡܣܢܵܐ ܕܡ̣ܢ ܚܘܼܬܝ̈ܬܹܐ. :ܚܒ ܪܘܚܢܐ ܡ̣ܢ ܦܓܼܪܢܐ ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ\nܘܚܣܢ ܦܓܪܐ ܕܕܫܘܗܝ ܚܫ̈ܐ ܠܪܫܵܐ ܕܐܵܐܲܪ. :ܐܲܗܸܠ ܘܓܚܸܟ ܦܓܼܪܵܬ ܫܝܼܛܵܐ ܥܲܠ ܚܲܣܝܼܢܵܐ\nܘܒܲܫܩܠܹܗ ܠܙܲܝܢܹܗ ܕܠܵܐ ܬܘܼܒܼ ܢܩܪܸܒܼ ܥܲܡ ܡܝܼ̈ܘܬܐ. :ܙܸܠ ܠܵܟ ܒܝܼܫܵܐ ܠܘܵܬܼ ܒܲܪ ܙܘܓܵܟ ܐܡ̣ܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܙܸܠ ܛܲܝܸܒܼ ܠܵܟ ܙܲܝܢܵܐ ܐ̄ܚܪܹܢܵܐ ܒܥܠܬ ܡܘܬܵܐ. :ܙܸܠ ܬܩܢ ܠܟ ܢܫܒ̈ܐ ܕܡܵܘܬܼܵܐ ܒܝܲܕ ܡܘܝ̈ܬܐ\nܕܐܲܢܬ ܒܠܚܘܿܕܲܝܟ ܡܚܝܼܠ ܗ̄ܘ̣ ܚܲܝܠܵܟ ܡ̣ܢ ܬܟܼܬܘܫܐ. :ܙܸܠ ܟܲܢܸܫ ܠܵܟ ܒܢܝ̈ܐ ܕܐܘܠܸܕܬ ܒܝܲܕ ܨܢܥ̈ܬܐ\nܘܙܝܢ ܐܢܘܿܢ ܒܡܐ ܟܠ ܩܪܨܐ ܐܲܝܟ ܕܡܥܕ ܐܲܢ̄ܬ. :ܩܪܝܼ ܠܵܟ ܚܒܪܹ̈ܐ ܕܕܓܠܘܼܬܵܐ ܕܲܢܣܲܝܼܥܘܼܢܵܟ\nܕܐܢ̄ܬ ܕܓܠܐ ܐܢ̄ܬ ܘܒܼܕܓ̈ܠܐ ܡ[...] ܐ̄ܢܬ ܙ̇ܟܐ ܐ̄ܢܬ̇. :ܫܪܝܗܝ ܠܲܢܟܼܝܼܠܵܐ ܡ̣ܢ ܬܟܬܘܼܫܵܐ ܒܡܠܐ ܙܒܼܢܵܐ\nܕܢܐܙܲܠ ܢܪܟܸܒܼ ܦܘܼܪܣܵܐ ܕܡܵܘܬܐ ܒܐܸܣܟܹܝܢ ܕܝܼܢܵܐ. :ܝܼܕܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܡܘܣܐܝܼܬ ܐܡ̇ܪ ܕܝܼܢܵܐ\nܘܲܒܼܥܘܼܗܵܕܵܢܵܐ ܕܩܕܡܝ̈ܬܐ ܒܥ̇ܐ ܕܢܸܙܟܹܐ. :ܥܒ̇ܪ ܦܘܩܕܢܵܐ ܕܒܦܪܕܝܣܵܐ ܡܬܥܗܲܕ ܗ̄ܘ̣ܵܐ\nܘܒܣܟܠܘܼܬܼܵܐ ܐܲܝܟ ܣܗܕܘܼܬܵܐ ܡܬܓܘܣ ܗ̄ܘ̣ܵܐ. :ܒܪܓܲܬ ܦܹܐܪܵܐ ܐܲܝܟ ܥܲܪܒܵܐ ܡܸܬܩܲܪܲܓܼ ܗ̄ܘ̣ܵܐ\nܕܗ̤ܝ ܥܪܒܬ̤ ܠܹܗ ܒܓܒܕܘܼܬ ܐ̄ܢܫܐ ܕܙܡܢ ܒܐܡܠܐ. :ܠܐܪܡܝܼ ܐܝܕܼܵܐ ܕܐܕܡ ܘܚܵܘܵܐ ܡܚܵܬܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܕܗܵܐ ܐܒܣܲܝ̈ܟ ܚܲܬܸܡܘ ܘܫܠܡܘ ܩܪܝ ܘܐܣܬܟܠ.","english":"He subdued his body, the garment of death, the adversary of the Lord,\nand gave himself to the contest on behalf of his people. He went forth to the battle against the evil one, to destruction and victory,\nand offered himself to the contest of death, the oppressor. He wrestled with the righteous one in the desire for bread,\nand his flesh he cast down by the violence of the serpent from the lower regions. He bound the spirit with the body by the power of the spirit,\nand the flesh of his adversary, pains, he restrained to the summit of the air. He rejoiced and laughed, the flesh of the wicked one, over the righteous one,\nand took away his weapon, so that he no longer approached the dead. \"Go, evil one, to your partner,\" he said to him,\n\"Go, prepare your other weapon for the cause of death. Go, sharpen the arrows of death by the dead,\nfor you alone, your power is weak from the contest. Go, be dulled in the pains you have begotten by the children,\nand arm yourself with what? All accusation, as you are accustomed. You have summoned companions of falsehood to assist you,\nfor you are a liar, and by lies you [...] you conquer, you are. He released the consumed one from the contest with a word of command,\nso that he might go and mount the horse of death in the chariot of judgment. He knew him, that he spoke lawfully of judgment,\nand sought the victory of the first ones through the desire to conquer. The command that was remembered in paradise passed,\nand in folly, like testimony, he was mocked. In the desire for the fruit, like a locust, he was stripped,\nfor that locust stripped him in the nakedness of the man who thirsted in hope. He did not cast down the hand of Adam and Eve, who were sinning against him,\nfor behold, your fingers have sealed and finished; call and understand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܒܹܐ ܗ̄ܘ̣ܵܐ ܓܸܢܣܹܗ ܠܒܝܼܫܵܐ","severity":"info","text":"The opening line presents Christ as voluntarily subduing his body, which is metaphorically the 'garment of death' and the adversary of the Lord, establishing the allegorical battle of the resurrection.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܟܬܘܼܫܵܐ","severity":"info","text":"The Syriac term ܬܟܬܘܼܫܵܐ (tkattūšā) means 'contest' or 'struggle', often used in ascetic and Christological contexts for the spiritual combat of Christ against death.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܚܕܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ ܒܪܓܲܬ ܠܲܚܡܵܐ","severity":"info","text":"The wrestling with the righteous one in desire for bread may allude to the temptation of Christ in the wilderness (Matt 4:1-11) or to the Eucharistic imagery of Christ as the bread of life.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܡܣܢܵܐ ܕܡ̣ܢ ܚܘܼܬܝ̈ܬܹܐ","severity":"info","text":"The 'violence of the serpent from the lower regions' evokes the serpent of Eden (Gen 3) and the demonic forces of the underworld, a common motif in Syriac resurrection homilies.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܠܵܟ ܒܝܼܫܵܐ","severity":"info","text":"The repeated imperative 'Go, evil one' (ܙܸܠ ܠܵܟ ܒܝܼܫܵܐ) structures a series of dismissive commands to death, mirroring the liturgical exorcism of evil in Syriac baptismal and resurrection rites.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܼܕܓ̈ܠܐ ܡ[...] ܐ̄ܢܬ ܙ̇ܟܐ ܐ̄ܢܬ̇","severity":"caution","text":"The text is corrupt here: the Syriac has a lacuna (marked [...]) in the phrase 'and by lies you [...] you conquer, you are'. The sense is that death conquers only through deceit, but the exact verb is lost.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'righteous one' (ܚܲܣܝܼܢܵܐ) in the wrestling scene is ambiguous: it may refer to Christ, to a generic righteous person, or to a specific biblical figure like Job.","The phrase 'the command that was remembered in paradise passed' (ܥܒ̇ܪ ܦܘܩܕܢܵܐ ܕܒܦܪܕܝܣܵܐ ܡܬܥܗܲܕ ܗ̄ܘ̣ܵܐ) is obscure; it may refer to the divine command given to Adam or to a liturgical command in the paradise typology."],"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":3,"ref":"p3","source":":ܫܛܪܐ ܟܬܲܒܼ ܠܝܼ ܐܵܕܼܵܡ ܒܲܥܸܕܢ ܕܚܵܒܼ ܠܚܛܝܼܬܵܐ\nܘܲܕܠܵܐ ܦܲܪܥܹܗ ܡܫܟܢ ܠܒܵܢܵܘ̈ܗܝ ܚܠܦ ܪܒܝܬܐ. :ܡ̣ܢ ܫܘܼܪܝܵܐ ܩܢ̇ܝܬ ܫܘܼܠܛܵܢܵܐ ܥܲܠ ܡܝܘ̈ܬܐ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܒܛܘܼܫܝܵܐ ܟܬܲܒܘ ܘܐܫܬܥܒܲܕܘ ܐܝܟ ܚܲܝܒܹ̈ܐ. :ܠܵܘ ܒܲܩܛܝܼܪܵܐ ܫܒܹܐ ܠܝܼ ܓܸܢܣܲܟ ܐܸܠܵܐ ܒܚܘܼܒܵܐ\nܗܢܘܿܢ ܩܲܒܸܠܘ ܒܝܲܕ ܨܒܝܼܢܵܐ ܕܢܸܗܘܘܿܢ ܥܲܒܼܕܹ̈ܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܐܵܕܼܵܡ ܘܒܢܲܝ̈ ܕܵܪܹܗ ܚܒܼܘ ܠܝܼ ܒܲܠܚܘܿܕ\nܕܟܼܠܹܗ ܟܝܢܵܐ ܚܒܝܼܫ ܒܐ ܫܛܪܐ ܕܡܝܘܬܘܬܐ. :ܘܐܢ ܥܦܪܢܵܐ ܐܲܢ̄ܬ ܘܡܫܘܬܲܦ ܐܲܢ̄ܬ ܒܚܫܲܝ̈ ܦܓܼܪܐ\nܚܘܪ ܒܟܝܢܵܟ ܘܕܵܥ ܕܚܒܝܼܫ ܐܲܢ̄ܬ ܒܸܐܫܛܵܪ [...] ܡܵܪܘܼܬܝ. :ܠܲܝܬ ܦܓܼܪܢܐ ܩܢܹܐ ܗܕܡܹ̈ܐ ܕܠܵܘ ܡܵܝܘܵܬܼܵܐ ܗ̄ܘ̣\nܘܐܸܢ ܡܝܘܬܐ ܗ̄ܘ̣ ܬ̇ܚܹܝܬ ܥܲܒܕܘܼܬܼܵܐ ܕܝܼܠܝ ܘܲܕܡܵܘܬܼܵܐ ܗ̄ܘ̣. ܐܘ ܚܵܘܵܐ ܠܝܼ ܕܠܵܘ ܡܝܘܬܵܐ ܐܲܢ̄ܬ ܘܐܗܡܹܐ ܡܢܵܟ. :ܘܐܢ ܡܵܝܘܬܵܐ ܐܲܢ̄ܬ ܟܝܵܢܵܟ ܫܪܐ ܚܸܪܝܵܢ ܡܸܠܲܝ̈ܟ\n:ܚܵܘܵܐ ܣܲܩܪܵܐ ܕܝܗ̣ܒ ܠܵܟ ܡܲܠܟܵܐ ܕܠܵܘ ܡܝܘܬܵܐ ܐܲܢ̄ܬ\nܟܲܕ ܐܦ ܗܕܐ ܠܵܐ ܡܩܒܸܠ ܐ̄ܢܐ ܥܲܠ ܥܲܦܪܢܵܐ. :ܦܓܪܢܝܵܐ ܐܲܢ̄ܬ ܠܡ̇ܢ ܡܬܒܥ̈ܝܢ ܡ̈ܠܐ ܒܕܝܼܢܵܐ\nܟܝܫܗ ܕܦܓܼܪܐ ܚܒ̣ܠܐ ܗ̄ܘ̣ ܟܠܹܗ ܕܡܵܝܘܬܘܬܵܐ. :ܗܠܝܢ ܗܘ̣ ܡܬܚܫܲܒܼ ܗ̄ܘ̣ܵܐ ܐܟ̇ܠܩܪܨܐ\nܟܲܕ ܡܬܚܫܚ ܒܗܦܟ̈ܬܐ ܕܠܘܼܩܒܼܵܠ ܦܲܓܼܪܵܐ. :ܒܕܡܘܼܬܼ ܣܟܼܪܵܐ ܐܚܝܼܕ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܡܝܘܬܘܬܐ\nܟܕ ܣܒ̇ܪ ܗ̄ܘ̣ܵܐ ܕܒܗ̇ ܙܟܐ ܠܗ ܐܲܝܟ ܡܵܘܬܵܐ. :ܣܢܝܐ ܒܟܣܝܐ ܡܲܠܸܠ ܗܵܠܹܝܢ ܒܓܵܘ ܚܘܼܫܒܵܘ̈ܗܝ\nܘܒܕܩ ܠܒܵܐ ܒܗܹܝܢ ܚ̇ܐܪ ܗ̄ܘ̣ܐ ܐܲܝܟ ܕܒܥܓܝܐ. :ܘܡܸܛܠ ܕܚ̣ܙܵܐ ܒܥܝܵܢܵܐ ܟܣܝܼܬܼܵܐ ܗܸܪܓܹܗ ܕܒܝܼܫܵܐ\nܓܠܗ̇ ܠܣܢܐܘܼܬܵܐ ܕܒܝܼܫܘܼܬܝܲܨܪܵܐ ܠܟܹܝܢ ܚܙ̈ܝܐ.","english":"He wrote a bond for me, Adam, after he sinned with transgression, and without his payment, he cannot redeem his debts for the debt. From the beginning, I established authority over the dead; it was not in secret that they wrote and were enslaved like criminals. Not by force did I subdue your race, but by love; they received it through the will of those who were servants. It was not Adam and the sons of his generation alone who sinned for me, but the whole nature is bound in the bond of mortality. And you, O earth, you also come and share in the sufferings of the body; look at your nature and know that you are bound in the bond [...] my lordship. There is no body, no members that are not mortal; and if it is mortal, it is under the servitude of my image and likeness. Or show me that you are not mortal, and I will believe you. And if you are mortal, your nature is loosed, your words are free; show the receipt that the king gave you, that you are not mortal, since even this is not accepted, O man, over the earth. You are corporeal; why are words sought in the air? The destruction of the body is all of mortality. These were considered informers when they were occupied with changes against the body. In the likeness of a lock, it held mortality, while it thought that by it it would conquer him like death. The blind man spoke in secret, these within his thoughts, and he struck the heart, and by it he was free as if in haste. And because he saw in the hidden sight the thought of the evil one, he revealed the blindness of the evil inclination to the sight of the seers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܛܪܐ","severity":"info","text":"The term ܫܛܪܐ (sheṭārā) means 'bond' or 'contract', here a legal metaphor for the binding force of mortality after Adam's sin.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam","severity":"info","text":"The reference to Adam's sin and the bond of mortality echoes Genesis 3 and Pauline theology of original sin (Romans 5:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mortality","severity":"info","text":"Narsai presents mortality as a legal state imposed on human nature, a theme common in Syriac theological anthropology influenced by Ephrem.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person address by Death to a direct apostrophe to earth, then to a general reflection on the body's mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna after ܒܸܐܫܛܵܪ, indicated by [...], and the English draft marks a break; the sense of 'my lordship' is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between Death and a personified authority; the lacuna obscures the transition to 'my lordship'."],"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":4,"ref":"p4","source":":ܒܩܵܠܵܐ ܓܠܝܵܬ ܡܠܸܠ ܐܸܢܹܝܢ ܠܣܬܝܼܪ̈ܬܐ\nܕܗܵܐ ܠܲܡ ܐܬܐ ܐܟ̇ܠܩܪܨܐ ܕܢܐܡܲܪ ܕܝܼܢܵܐ. ܗܵܐ ܐܪܟܘܼܢܵܐ ܘܐܲܚܝܼܕ ܥܵܠܡܵܐ ܬܒ̇ܥ ܒܐܝܕ̈ܝ:\nܕܡܲܠܐ ܙܕܩ̈ܐ ܕܡܝܘܿܬܘܼܵܬܐ ܐܲܝܟ ܡܵܝܘܿܬܹ̈ܐ. :ܒܐܣܟܹܝܡ ܕܝܼܢܵܐ ܐܡ̣ܪ ܠܘܼܩܒܵܠܝ ܐܲܝܟ ܕܥܲܡ ܐ̄ܢܫܐ\nܒܪܢܫܵܐ ܐܲܢ̄ܬ ܦܪܘܿܥ ܐܲܝܟ ܐ̄ܢܫܐ ܕܚܲܝܵܒ ܕܝܼܢܵܐ. :ܒܗܦܘ̈ܬܐ ܕܲܪܫ ܐܵܦ ܥܲܡܝ ܐܲܝܟ ܕܥܲܡ ܐܵܕܼܵܡ\nܐܕܡܝܵܐ ܐܢ̄ܬ ܥܩܪܵܐ ܕܓܲܪܦܹܗ ܢܲܗܪܵܐ ܕܨܢܥܵܬܝܼ. :ܡܵܢܵܐ ܚܬܝܼܪ ܐܲܢ̄ܬ ܒܒܢ̈ܬ ܩ̈ܠܐ ܕܗ̣ܘ̈ܝ ܨܹܐܕܲܝܟ\nܠܵܐ ܬܫܬܒܗܲܪ ܒܕܠܵܐ ܕܝܼܠܵܟ ܕܗܵܐ ܥܲܦܪܵܐ ܐܲܢ̄ܬ. :ܒܟܼܝܵܢܝ ܚ̇ܐܪ ܐܲܝܟ ܕܒܼܫܝܼܛܵܐ ܣܢܹܐܹܗ ܕܓܸܢܣܲܢ\nܘܠܵܐ ܡܸܬܼܟܲܩܹܐ ܒܚܲܝܠܵܐ ܕܠܒܼܫܢܝ ܡ̣ܢ ܓܵܘܟܲܪܣܵܐ. :ܟܣܝܵܐ ܡܸܢܹܗ ܓܠܝܼܘܼܬܼ ܡܲܚܲܬܿܚܬܿܝ ܕܲܠܘܵܬ ܐ̄ܢܫܐ\nܘܠܵܐ ܝ̇ܕܥ ܠܹܗ ܠܗ̇ܘ ܬܘܼܩܵܢܵܐ ܕܗܘ̤ܵܐ ܒܐܝܼܕ̈ܝ. :ܐܵܦ ܐ̄ܢܐ ܒܫܬܩܵܐ ܡܣܬܪ ܐ̄ܢܐ ܠܗ̇ ܠܪܒܘܼܬܝ ܡܸܢܗ\nܥܕܡܵܐ ܕܓ̇ܡܪ ܪܓܬ ܢܟܼܠܹܗ ܒܡܘܬܵܐ ܕܥܠܝܼ. :ܗܫܵܐ ܒܕܝܼܢܵܐ ܡܚܘܐ ܐ̄ܢܐ ܠܹܗ ܡ̣ܢ ܟܡܘ̈ܣܐ\nܕܥܘ̇ܠܐܝܬ ܠܟ̇ܠܩܪܨܐ ܒܡܵܝܘܿܬܘܼܬܼܵܐ. :ܐܸܢ ܡܝܘ̈ܬܐ ܚܝܒܼܝܼܢ ܠܹܗ ܡܸܛܠ ܕܲܚ̣ܛܵܘ\nܐ̄ܢܐ ܕܕܟܐ ܐ̄ܢܐ ܡ̣ܢ ܟܘ̈ܬܡܬܐ ܡ̇ܢ ܕܐ̇ܢ ܥܲܡܝ. :ܘܐܸܢ ܗܘ̤ ܕܐܵܕܼܵܢ ܚܸܒ ܘܐܬܡܫܟܢ ܕܫ̣ܡܥ ܡܸܠܟܹܗ\nܠܝܼ ܕܠܵܐ ܚܣܢܢܝ ܐܦܠܵܐ ܒܪܸܡܙܵܐ ܡ̇ܢ ܡܲܩܪܸܒ ܥܲܡܝܼ. :ܡܵܕܹܝܢ ܓܲܠܝܵܐ ܗ̄ܝ̣ ܕܥܘܿܠܐܝܬ ܣ̇ܢܐ ܒܓܘܼܡܕܵܐ\nܘܠܵܘ ܟܐܢܐܝܼܬ ܡܲܡܠܸܟ ܫܲܒܼܛܹܗ ܥܲܠ ܡܵܝܘ̈ܬܹܐ. :ܘܟܲܕ ܛܵܒܼ ܓܠܝܵܐ ܕܡܚܪܲܪ ܐ̄ܢܵܐ ܡ̣ܢ ܫܘܼܥܒܵܕܹܗ\nܡܩܒܸܠ ܐ̄ܢܵܐ ܠܹܗ ܒܝܲܕ ܨܒܝܼܢܵܐ ܠܡܘܬܐ ܕܢܟܼܠܹܗ. :ܒܡܵܘܬܵܐ ܓܵܙ̣ܡ ܘܲܡ̣ܕܚܸܠ ܠܝܼ ܐܲܝܟ ܡܵܘܬܵܐ\nܘܒܝܲܕ ܡܵܘܬܵܐ ܣܚ̇ܦ ܐ̄ܢܵܐ ܠܹܗ ܡ̣ܢ ܫܘܼܠܛܢܹܗ.","english":"In a clear voice, the Accuser spoke to the hidden ones: \"Behold, I am the Accuser, who says 'mine.' Behold, I hold the world and demand it in my hands: the debts of the dead, like the dead. In the form of 'mine,' he spoke against me, as with a man: 'First, pay like a man who is guilty of debt.' With changes, he also contended with me, as with Adam: 'You are comparable to the root of his flesh, the light of my children.' How bold you are in the midst of the sounds that hunt you! Do not boast in what is not yours, for you are dust. In my thought, he saw as a simple one the garment of his body, and he does not trust in the power of my clothing from the treasury. The revelation of my humiliation before men is hidden from him, and he does not know that sign which was in my hands. Even I, in silence, I conceal my greatness from her until the desire of all of him is finished in the death that is upon me. Now, in 'mine,' I show him from the hidden ones that unjustly he accuses in mortality. If the dead are guilty to him because of sin, I am pure from the seals when I go with him. And if that Adam sinned and was found to have heard his counsel, to me, who have no lack, not even by a sign, does he bring anything with me? It is evident that he unjustly contends in the pit, and not justly does he rule his scepter over the dead. And when it is clearly good that I am freed from his servitude, I receive him by the will for the death of all of him. By death he threatens and terrifies me like death, and by death I overthrow him from his authority.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܟ̇ܠܩܪܨܐ","severity":"info","text":"The Syriac term ܐܟ̇ܠܩܪܨܐ (ʾāḵel qarṣē) literally 'accuser' or 'slanderer', here personified as Death speaking in the first person.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The reference to Adam (ܐܵܕܼܵܡ) and his sin evokes Genesis 3, foundational for Narsai's typology of death as consequence of the Fall.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܵܠܵܐ ܓܠܝܵܬ","severity":"info","text":"The passage opens with Death's direct speech ('In a clear voice'), continuing the dramatic monologue from the previous section, marked by rhetorical questions and legal imagery.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The repeated term ܕܝܼܢܵܐ (dīlā, 'mine') reflects a legal claim of possession, central to Narsai's portrayal of Death as a creditor holding humanity in debt.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܵܘܬܵܐ","severity":"info","text":"The phrase 'by death he threatens me like death, and by death I overthrow him' (ܒܡܵܘܬܵܐ ܓܵܙ̣ܡ ܘܲܡ̣ܕܚܸܠ ܠܝܼ ܐܲܝܟ ܡܵܘܬܵܐ ܘܒܝܲܕ ܡܵܘܬܵܐ ܣܚ̇ܦ ܐ̄ܢܵܐ ܠܹܗ) echoes the paradoxical reversal typical of Narsai's homilies on resurrection.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܣܝܵܐ ܡܸܢܹܗ ܓܠܝܼܘܼܬܼ ܡܲܚܲܬܿܚܬܿܝ","severity":"caution","text":"The phrase 'the revelation of my humiliation is hidden from him' (ܟܣܝܵܐ ܡܸܢܹܗ ܓܠܝܼܘܼܬܼ ܡܲܚܲܬܿܚܬܿܝ) is textually uncertain; the reading follows the edition but the syntax is compressed.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden ones' (ܠܣܬܝܼܪ̈ܬܐ) is ambiguous; possibly angels or the dead.","The referent of 'her' (ܠܗ̇) in 'I conceal my greatness from her' is unclear; perhaps humanity or the soul."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܒܙܝܢܵܐ ܕܚܫ̈ܐ ܕܡܝܘܿܬܘܼܬܼܵܐ ܡܩܪܸܒܼ ܠܘܼܩܒܵܠܝ\nܒܚܫܵܐ ܕܩܢܘܿܡܝ ܡܸܠܦ ܐ̄ܢܵܐ ܠܹܗ ܕܲܡܚܝܼܠ ܚܲܝܠܹܗ. :ܒܗ̇ܘ ܡܵܐ ܕܣܒܲܪ ܕܐܬܡܫܟܢ ܒܗ ܐܵܕܼܵܡ ܘܒܒܢ̈ܘܗܝ\nܒܹܗ ܥܛ̇ܐ ܐ̄ܢܵܐ ܫܛܵܪ ܡܵܪܘܬܹܗ ܡ̣ܢ ܡܝܘ̈ܬܐ. :ܒܡܵܘܬܵܐ ܚܲܬܡܹܗ ܠܲܫܛܵܪ ܚܘܒܹ̈ܐ ܕܓܸܢܣܵܐ ܕܐ̄ܢܫ̈ܐ\nܘܲܒܝܲܕ ܡܵܘܬܵܐ ܕܒܪܸܫ ܩܲܝܣܵܐ ܡܬܠܚ ܐ̄ܢܵܐ ܠܗ. :ܠܥܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܓܪ̈ܢܝܹܐ ܡܒܛܸܠ ܐ̄ܢܵܐ ܠܹܗ\nܠܓܙܪܕܝܼܢܵܐ ܕܡܫܐܒܗܲܪ ܒܹܗ ܐܲܝܟ ܙܲܟܵܝܵܐ. :ܠܫܡܝܢܹ̈ܐ ܘܠܐܪ̈ܥܢܝܹܐ ܡܚܵܘܹܐ ܐ̄ܢ̄ܐ ܠܹܗ\nܠܦܘܼܪܩܵܢ ܚܲܝܹ̈ܐ ܘܲܠܚܘܼܕܵܬܵܐ ܕܡܸܫܬܲܡܠܹܐ ܒܝܼ. :ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܩ̇ܪܵܬ ܐ̄ܢܵܐ ܠܝܼ ܣܗܕ̈ܐ ܒܚܝܪ̈ܐ\nܘܒܫܡ ܟܲܣܝܵܐ ܡܚܬܡ ܐ̄ܢܵܐ ܠܹܗ ܠܫܘܼܘܕܵܝ ܡܸܠܲܝ̈. :ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܗܘ̤ܵܘ ܡܨܥ̈ܝܹܐ ܒܹܝܬ ܠܝܼ ܠܒܝܼܫܵܐ\nܕܕܠܐ ܕܼܝܢܐ ܡܓܪܓ ܣ̇ܢܐ ܠܡܘܬܐ ܝܲܥܢܵܐ. :ܘܐܢܗܘ̤ ܥܘ̇ܠ ܘܨܗܐ ܠܥܘ̣ܠܵܐ ܘܨܗܠ ܠܲܕܡܵܐ\nܕܡܘ ܟܹܐܢܵܐܝܼܬ ܘܐܲܟܸܣܘ ܥܘܼܠܗ ܘܦܪܣܵܘ ܢܟܼܠܗ. :ܗܵܐ ܡܩܒܸܠ ܐ̄ܢܵܐ ܠܓܙܪ ܕܝܼܢܵܐ ܕܥ̇ܘܠܘܬܗ\nܘܡܚܘܹܐ ܐ̄ܢܵܐ ܕܠܵܘ ܒܲܩܛܝܼܪܵܐ ܚܣܢܢܝ ܡܵܘܬܵܐ. :ܗܵܐ ܢܚ̇ܬ ܐ̄ܢܵܐ ܠܥܘܼܡܩܵܐ ܕܫܝܘܿܠ ܐܲܝܟ ܕܠܝܲܡܵܐ\nܘܩܠܝܼܠܐܝܼܬ ܡܟܪܸܙ ܐ̄ܢܵܐ ܠܹܗ ܠܲܫܡܵܐ ܕܙܵܟܼܘܬܝ. :ܗܵܐ ܡܫܲܠܸܡ ܐ̄ܢܵܐ ܛܘܼܦܣܹ̈ܐ ܘܐ̄ܪ̈ܵܙܹܐ ܕܪܫܡܘ ܟܸܐܢܹ̈ܐ\nܘܦܲܪܥ ܐ̄ܢܵܐ ܠܹܗ ܐܓܼܪܐ ܠܝܵܘܢܲܢ ܕܡܝܼܬ ܡܛܠܬܝ. :ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ ܡܚܵܘܹܐ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܗ̇ܝ ܡܚܬܬܐ\nܕܢܚܸܬ ܘܲܣܠܸܩ ܘܐܟܪܙ ܙܟܘܬܝ ܐ̄ܪܙܟܐܝܬ. ܒܐ̄ܪܙܸܐ ܒܠܥܹܗ ܢܘܢܐ ܠܝܘܢܵܢ ܟܕܠܵܐ ܡܝܼܬ\nܠܝܼ ܒܣܘܥܵܪܵܢܵܐ ܒܠܥ ܡܵܘܬܵܐ ܘܠܵܐ ܡܚܲܒܸܠ ܠܝܼ. :ܢܪܝܼܡܘܿܢ ܡܸܟܹܝܠ ܬܪ̈ܥܹܐ ܕܲܫܝܘܿܠ ܬܪܥܐ ܩܕܡܝ\nܕܥܘܠ ܐܦܩ ܫܒܝܼܵܬܐ ܕܐܵܕܼܵܡ ܡ̣ܢ ܚܲܣܝܼܢܵܐ.","english":"In the form of the pains of death, he brought a case against me.  \nIn the pain of my standing, he taught his power to the one whose strength is weak.  \nIn that which he thought would ensnare Adam and his children,  \nhe tore up the document of his lordship over the dead.  \nWith death he sealed the bond of debts of the race of men,  \nand by the death on the head of the wood he tore it up.  \nHe annulled the toil of spiritual and bodily beings,  \nthe decree of judgment in which he boasted as a victor.  \nHe showed it to the heavenly and earthly ones,  \nthe salvation of life and the renewal that is to be fulfilled by me.  \nHe called heaven and earth as witnesses for me, the free ones,  \nand in the name of the hidden one he sealed the confession of my words.  \nThe eloquent and the deaf were mediators between me and the evil one,  \nwho without judgment drags the help to death.  \nAnd he entered and thirsted for the yoke and thirsted for blood,  \nhow bitterly they increased his yoke and spread it all out.  \nBehold, I receive the decree of judgment of his injustice,  \nand I show that not by a thread is my death deficient.  \nBehold, I descend to the depth of Sheol as to the sea,  \nand easily I proclaim the name of my victory.  \nBehold, I deliver the types and mysteries that the bitter ones inscribed,  \nand I pay the wage to the days that died because of me.  \nBy means of the events I show that same descent,  \nthat descended and ascended and proclaimed my victory mysteriously.  \nWith mysteries the serpent swallowed the day while it was not dead,  \nby the event death swallowed and did not destroy me.  \nNow open the gates of Sheol, a gate before me,  \nthat the yoke may bring out the captives of Adam from the prison.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܙܝܢܵܐ ܕܚܫ̈ܐ ܕܡܝܘܿܬܘܼܬܼܵܐ","severity":"info","text":"The phrase 'in the form of the pains of death' (ܒܙܝܢܵܐ ܕܚܫ̈ܐ ܕܡܝܘܿܬܘܼܬܼܵܐ) personifies death as a litigant, consistent with the Accuser's legal imagery in the passage.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܵܘܬܵܐ ܚܲܬܡܹܗ ܠܲܫܛܵܪ ܚܘܒܹ̈ܐ ܕܓܸܢܣܵܐ ܕܐ̄ܢܫ̈ܐ","severity":"info","text":"The image of death sealing a bond of debts (ܫܛܵܪ ܚܘܒܹ̈ܐ) for the human race echoes Pauline language of sin as debt (e.g., Romans 3:23) and Christ's death as cancellation.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ","severity":"info","text":"The phrase 'by means of the events' (ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ) likely refers to the liturgical or sacramental reenactment of Christ's descent and ascent, a theme in Narsai's homilies.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܐ̄ܪܙܸܐ ܒܠܥܹܗ ܢܘܢܐ ܠܝܘܢܵܢ","severity":"info","text":"The serpent swallowing the day (ܒܐ̄ܪܙܸܐ ܒܠܥܹܗ ܢܘܢܐ ܠܝܘܢܵܢ) parallels Jonah's three days in the whale, a type of Christ's resurrection in Syriac exegesis.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܡܩܒܸܠ ... ܗܵܐ ܢܚ̇ܬ ... ܗܵܐ ܡܫܲܠܸܡ","severity":"info","text":"The triple repetition of 'Behold' (ܗܵܐ) structures the Accuser's boast as a series of declarative acts, building toward the climactic opening of Sheol's gates.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢܗܘ̤ ܥܘ̇ܠ ܘܨܗܐ ܠܥܘ̣ܠܵܐ ܘܨܗܠ ܠܲܕܡܵܐ","severity":"caution","text":"The phrase 'he entered and thirsted for the yoke and thirsted for blood' is textually uncertain; the Syriac may be corrupt, and the English draft's rendering is tentative.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden one' (ܟܲܣܝܵܐ) is ambiguous: it may refer to Christ or to a divine mystery.","The phrase 'the yoke' (ܥܘ̣ܠܵܐ) could be a metaphor for oppression or a textual corruption of another term."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܐܚܘܼܬ ܒܲܕܡܵܐ ܕܕܝܬܩܹܐ ܚܕܬܐ ܕܩܢܘܿܡܝ\nܘܐܫܪܐ ܚܒܝܼ̈ܫܹܐ ܕܚܒ̣ܫ ܡܵܘܬܵܐ ܒܓܘܒܐ ܕܫܝܘܿܠ. ܒܕܸܡܝ ܟܵܬܸܢܵܐ ܘܲܡܚܲܬܸܡ ܐ̄ܢܵܐ ܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ:\nܕܡܵܘܬܵܐ ܗ̄ܘ̣ ܣܵܗܕܵܐ ܕܡܫܪܪ ܠܵܗ̇ ܠܲܕܝܵܬܸܩܹܐ. :ܥܲܠ ܪܸܫ ܩܲܝܣܵܐ ܟܵܬܸܒܢܵܐ ܠܵܗ̇ ܒܲܕܡܵܐ ܕܩܢܘܿܡܝ\nܘܡܬܠܚ ܐ̄ܢܐ ܫܛܵܪ ܚܒ̈ܐ ܕܚܒܼܘ ܠܲܚܛܝܼܬܼܵܐ. :ܢܚܸܬ ܡܚܐ ܟܠ ܘܼܥ̣ܡܕ ܒܫܝܘܿܠ ܝܡܐ ܡܝܬܐ\nܘܠܩܢܝܼ ܐܸܢܘܿܢ ܚܝܠ ܚܘܬܐ ܠܡ̈ܝܐ ܡܝ̈ܬܐ. :ܒܡܫܒܼܐ ܒܚܲܝܐ ܐܲܙܝܼܥ ܐܸܢܘܿܢ ܠܲܕܠܵܐ ܪܸ̈ܓܼܫܹܐ\nܘܫܪܝ ܪ̈ܕܝܢ ܐܠܦܵܐ ܕܡܝ̈ܐܬܐ ܠܘܥܕܵܐ ܕܚܲܝܹ̈ܐ. :ܒܙܘܥ̈ܐ ܕܫܬܩܵܐ ܩܥ̣ܐ ܓܲܢ̄ܒܪܵܐ ܒܡܵܘܬܵܐ ܝܲܥܢܵܐ\nܘܐܚܕܹܗ ܓܘܼܢܚܵܐ ܒܛܒܵܐ ܚܲܕܬܵܐ ܕܦܘܼܢܵܝ ܡܝܼ̈ܬܹܐ. :ܗܒܼܠܝ ܫܩܝܼܬܵܐ ܕܒܢܝ̈ ܐܕܵܡ ܕܝܲܗ̣̄ܒܠܟ ܒܝܼܫܵܐ\nܟܕܼܘ ܫܥܒܕܬ ܠܒܲܢܲܝ̈ ܚܸܐܕܹ̈ܐ ܒܢܝܼܪܵܟ ܩܲܫܝܵܐ. :ܙܵܥ ܘܐܬܒܠܗܝ ܡܵܘܬܵܐ ܛܪܘܿܢܵܐ ܒܩܵܠ ܦܸܬܓܼܵܡܵܘ̈ܗܝ\nܘܐܦܸܩ ܠܘܿܓܕܹܗ ܫܒܝܼܬܼܵܐ ܕܐ̄ܢܵܫܐ ܟܕܠܵܐ ܨ̇ܒܐ. :ܢܦ̣ܩܘ ܐܲܣܝܼܪܹ̈ܐ ܡ̣ܢ ܓܵܘܓܘܼܒܵܐ ܕܠܵܐ ܚܝܘܬܵܐ\nܘܐܟܪܸܙܘ ܣܲܒܼܪܵܐ ܕܚ̇ܝܬ ܡܝ̈ܬܐ ܠܲܕܠܵܐ ܣܲܒܼܪܵܐ. :ܣܒܪܬܐ ܚܲܕܬܵܐ ܐܲܝܬܝܼܘ ܡܝ̈ܬܐ ܠܚ̈ܝܐ ܡܝ̈ܬܐ\nܘܛܠ̣ܡܘ ܚ̈ܝܐ ܠܩܵܠܵܐ ܚܲܕܬܵܐ ܕܡܲܠܸܠܘ ܡܝܼܬܹ̈ܐ. :ܗܘ̤ܵܘ ܐܝܼܙܓܲܕܹ̈ܐ ܒܩܝܼܪܹ̈ܐ ܕܚܘ ܠܡܝ̈ܬܐ ܚܲܝܹ̈ܐ\nܘܐܫܡܥ ܛܸܒܵܐ ܕܩܵܠ ܦܘܼܪܩܵܢܵܐ ܒܐܸܕܢܲܝ̈ ܟܠܢܵܫ. :ܠܩܵܠ ܥܢܝܼܕ̈ܐ ܡܬܢܚܡܝܼܢ ܗ̄ܘ̣̇ܘ ܡܝ̈ܬܐ ܕܥܘ̣ܠܵܐ\nܟܲܕ ܚ̇ܙܝܢ ܗ̄ܘ̣ܵܘ ܚܘܼܕܵܬ ܦܓܪܵܐ ܘܦܡܵܝ ܢܲܦܫܵܐ. :ܡܝ̈ܬܐ ܠܡܝܼ̈ܢܬ ܡܫܬܥܝܼܢ ܗ̄ܘ̣ܵܘ ܚܕܬ̇ܐ ܕܗܘ̤ܬ\nܕܐܝܟܢ ܚܣܢܹܗ ܡܘܵܬܐ ܠܡܘܬܵܐ ܘܢܚܡ ܡܝܼ̈ܬܹܐ. :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܸܬܡܠܲܠ ܗ̄ܘ̣ܵܐ ܒܐܲܪܥܵܐ ܕܲܝܗܘܿܕ\nܟܕ ܦܓ̇ܥ ܗ̄ܘ̣ܵܐ ܡܝܼܬܵܐ ܒܝܼܚܐ ܕܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܠܹܗ.","english":"He wrote the new covenant in the form of blood, and he loosed the bonds that death had bound in the pit of Sheol. With the blood of his standing, he signs and seals the salvation of man. Death is the witness that confirms the covenant. On the head of the wood, he writes it with the blood of his standing, and he unrolls the document of the bonds that bound the sinful. He descended, struck all, and plunged into the sea of the dead in Sheol, and he drew up the power of life for the dead waters. With a shout of life, he roused the dead to those without sensation, and he loosed the rudders of the ship of the dead towards the harbor of life. With the movements of stillness, the man cried out in the depth of death, and he seized the anchor in the new good of the salvation of the dead. \"Give me the receipt of the sons of Adam that the evil one gave you, when you enslaved the sons of the living with your harsh yoke.\" Death, the pursuer, trembled and was confounded by the sound of his words, and he brought out his captive, the prison of man, unwillingly. The prisoners came out from the prison of non-life, and they proclaimed the good news that the dead had lived to those without hope. The dead brought a new gospel to the living dead, and the living rejected the new voice that the dead spoke. They were messengers in the tombs, who announced life to the dead, and they made heard the good news of the sound of salvation in the ears of all. At the voice of the prepared, the dead of the world were astonished, when they saw the renewal of the body and the salvation of the soul. The dead were amazed at the newness that had occurred for the dead, that as for his deficiency, death died to death, and the dead were comforted. A great wonder was spoken in the land of Judah, when a dead man met a living man whom he knew.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܬܩܹܐ","severity":"info","text":"The Syriac term ܕܝܬܩܹܐ (dītīqē) is a loan from Greek διαθήκη, meaning 'covenant' or 'testament'. Here it evokes both the new covenant of Christ and a legal document, consistent with Narsai's juridical imagery.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܠ ܪܸܫ ܩܲܝܣܵܐ","severity":"info","text":"The phrase 'on the head of the wood' (ܥܲܠ ܪܸܫ ܩܲܝܣܵܐ) alludes to the cross, echoing New Testament references to Christ's crucifixion (e.g., Matthew 27:32–50). Narsai uses it as the site where the covenant is written in blood.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, adopted in Syriac Christian literature as a term for the realm of the dead. Narsai depicts it as a pit or sea, from which Christ rescues the dead, blending Jewish and Christian eschatology.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝ̈ܬܐ ܠܡܝܼ̈ܢܬ ܡܫܬܥܝܼܢ","severity":"info","text":"The line 'the dead were amazed at the newness that had occurred for the dead' parallels the resurrection narrative in the Gospel of John (20:11–18), where the disciples are astonished at the empty tomb. Narsai extends this amazement to the dead themselves.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'a great wonder' (ܬܲܗܪܵܐ ܪܲܒܵܐ) marks a structural climax in the passage, summarizing the miraculous events of resurrection and recognition. It transitions from the narrative of Christ's victory to the reaction of the dead.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܡܵܐ ܕܕܝܬܩܹܐ ܚܕܬܐ","severity":"caution","text":"The phrase 'in the form of blood of the new covenant' (ܒܲܕܡܵܐ ܕܕܝܬܩܹܐ ܚܕܬܐ) is ambiguous: it may refer to the eucharistic blood of Christ or to the blood of martyrdom. The translation 'in the form of blood' follows the Syriac, but the precise ritual or theological referent is debated.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the form of blood' (ܒܲܕܡܵܐ) could be read as eucharistic or as a metaphor for Christ's sacrificial death; the text does not resolve this.","The identity of 'the man' (ܓܲܢ̄ܒܪܵܐ) who cries out in death is ambiguous—likely Christ, but possibly a generic figure of salvation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܠܘ ܥܢܝܼܕܹ̈ܐ ܕܡܝܼܬܘ ܡ̣ܢ ܢܘܓܼܪܐ ܚܵܝܘ ܒܲܨܠܝܼܒܵܐ\nܕܟܼܠܢܵܫ ܠܐܲܚܘܼܗܝ ܘܠܒܢܲܝ̈ ܓܸܢܣܹܗ ܡܸܫܬܵܘܕܲܥܘܵܬܐ. :ܠܵܐ ܓܹܝܪ ܢܲܝܲܚܡ ܡ̣ܢ ܩܕܡ̈ܝܐ ܕܪܲܚܝܼܩܝܼܢ ܗ̄ܘ̣ܵܘ\nܕܕܠܡܵܐ ܬܕܲܓܸܠ ܥܝܢܵܐ ܕܒܸܣܪܐ ܒܣܵܗܕܘܼܬ ܩܘܼܫܵܬܐ. :ܡܸܢܹܗ ܕܕܪܐ ܕܩܝܡܝܢ ܗ̄ܘ̣ܵܘ ܒܚ̈ܝܐ ܕܬܢܢ\nܡܢܹܗ ܐܩܝܼܡ ܕܢܗܘܘܿܢ ܣܗܕ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ. :ܐܘܿ ܓܢ̄ܒܪܐ ܕܢܚܸܬ ܠܫܝܘܿܠ ܒܐܹܘܪܚܵܐ ܕܟܼܠܢܵܫ\nܘܦܣܒܗ̇ ܠܐܘܪܚܐ ܕܡܪܕܝܼܬ ܐ̄ܢܫ̈ܐ ܕܠܒܹܝܬ ܡܝ̈ܬܐ. :ܐܘ ܠܩܒܝܼܪܵܐ ܕܒܠܥܹܐ ܡܵܘܬܵܐ ܘܠܵܐ ܐܸܬܚܒܲܠ\nܐܘܿ ܦܓܪܢܐ ܕܠܵܐ ܐܬܪܦܝܼ ܪܝܟܼܵܒ ܦܓܼܪܹܗ. :ܐܘ ܐܬܠܝܵܛܐ ܕܐܚܲܕ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܐܣܒܪ ܕܢܦ̣ܠ ܘܗܦܟ ܣܲܚܦܹܗ ܘܐܩܝܼܡ ܓܸܬܣܹܗ. :ܢܦ̣ܠ ܐܲܝܟ ܕܨܒܼܵܐ ܒܦܓܼܪܐ ܘܢܲܦܫܵܐ ܐܲܝܟ ܚܲܝܒܹ̈ܐ\nܘܩܡ ܘܐܬܢܚܡ ܘܐܩܝܼܡ ܦܲܓܼܪܵܐ ܘܚܲܪܪ ܢܲܦܫܵܐ. :ܒܗܵܕܹܐ ܬܢܘܝ ܐܸܚܲܕ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܕܒܙܟܘܼܬܹܗ ܢܚܲܪܪ ܓܸܢܣܹܗ ܡ̣ܢ ܥܲܒܼܓܘܼܬܼܵܐ. :ܒܡܵܘܬܹܗ ܚܣܢܹܗ ܚ̇ܣܢ ܟܠܐ ܡܚܐ ܠܟܠܐ\nܒܗ̇ܘ ܡܵܐ ܕܣܒܪ ܕܚܵܝܒܼ ܐ̄ܢܵܫܵܐ ܒܗ ܐܸܫܬܦܠ. ܒܡܵܘܬܵܐ ܟܬܲܒܼܘ ܠܹܗ ܫܛܪ ܥܲܒܼܕܘܼܬܵܐ ܐܵܕܼܵܡ ܘܲܒܢ̈ܘ: ؟؟؟ ܘܲܒܝܲܕ ܡܵܘܬܵܐ ܚܲܪܲܪ ܐܵܕܼܵܡ ܠܐܕܡ ܘܲܒܼܢܵܘ̈ܗܝ. :ܡܝܼܬ ܡܝܘܬܵܐ ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ ܡܸܛܠ ܐܵܕܼܵܡ\nܘܩܡ ܒܲܪ ܐܕܡ ܘܐܚܼܝ ܠܐܵܕܼܵܡ ܘܠܝܠܕ̈ܬܹܗ. :ܡܝܬܼ ܦܓܼܪܢܐ ܕܡܪܟܸܒ ܗ̣ܵܘܐ ܒܥܪ̈ܩܝ ܪܘܼܚܵܐ\n:ܘܩܡ ܘܐܬܢܚܲܡ ܒܚܹܝܠ ܐܘܼܡܵܢܵܐ ܕܣܲܬܪܗ ܘܲܒܢ̣ܵܝܗܝ\n:ܒܢܘܼܚܵܡ ܦܓܼܪܹܗ ܚܕܝܼܘ ܐܪ̈ܥܢܐ ܘܫܡܝ̈ܢܹܐ\nܘܐܦܨܲܚ ܐܸܢܘܿܢ ܕܟܼܡܝܼܪܝܼܢ ܗ̣̄ܘܵܘ ܡܛܠ ܡܵܘܬܹܗ. :ܚܕܝܼܘ ܪ̈ܘܚܢܹܐ ܕܲܙܟܼܵܐ ܒܡܵܘܬܹܗ ܠܡܵܘܬܼܵܐ ܝܲܥܢܵܐ\nܘܢܚܸܬܘ ܙܚܘ ܦܓܼܪܗ ܒܩܲܒܼܪܵܐ ܐܲܝܟ ܙܟܲܝܵܐ.","english":"The dead who died from the wound live by the cross.  \nHe made known to all his brother and the members of his race the signs.  \nFor he did not show them from the first ones who were far off,  \nlest the eye of the flesh deceive in the testimony of truth.  \nFrom those who were standing in the life of the sign,  \nhe set up from them witnesses of his proclamation.  \nO man who descended to Sheol by the way of all flesh,  \nand opened the way of rebellion for the prisoners of the house of the dead.  \nO buried one whom death swallowed and was not dissolved,  \nO body whose bodily constitution was not loosened.  \nO accursed one who held a contest with the righteous one,  \nand thought he fell, but he turned his table and set up his race.  \nHe fell as he wished in body and soul like a guilty one,  \nand rose and was changed and set up the body and freed the soul.  \nIn this contest he held a contest with the righteous one,  \nthat by his victory he freed his race from servitude.  \nBy his death his sign sealed all, struck all,  \nin that he thought man guilty, he was poured out in him.  \nBy death he wrote the bond of servitude of Adam and his sons,  \nand by means of death Adam freed Adam and his sons.  \nThe Adam of two died a death for the sake of Adam,  \nand the son of Adam rose and revived Adam and his offspring.  \nThe body died which was composed in the veins of the spirit,  \nand rose and was changed by the power of the art that hid him and sought him.  \nBy the resurrection of his body the earth and the heavens rejoiced,  \nand the face that was sad because of his death rejoiced.  \nThe spirits of the just rejoiced that by his death he conquered death,  \nand they descended and saw his body in the tomb like a victor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܘ ܥܢܝܼܕܹ̈ܐ ܕܡܝܼܬܘ ܡ̣ܢ ܢܘܓܼܪܐ ܚܵܝܘ ܒܲܨܠܝܼܒܵܐ","severity":"info","text":"The opening line presents a paradox: the dead who died from the wound live by the cross. This encapsulates the soteriological reversal central to Narsai's homily.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪܵܐ","severity":"info","text":"The term ܕܲܪܵܐ (contest) appears repeatedly, framing Christ's death and resurrection as a contest with death. This athletic metaphor is typical of Syriac liturgical poetry.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ","severity":"info","text":"The phrase 'the Adam of two' alludes to the Pauline typology of Christ as the second Adam (Romans 5:12-21). Narsai contrasts the first Adam's death with Christ's resurrection that revives Adam and his offspring.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used in Syriac tradition to denote the realm of the dead. Narsai's depiction of Christ descending to Sheol and opening a way of rebellion draws on the Harrowing of Hell motif.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܡܵܘܬܵܐ ܟܬܲܒܼܘ ܠܹܗ ܫܛܪ ܥܲܒܼܕܘܼܬܵܐ","severity":"info","text":"The image of death writing a bond of servitude for Adam and then freeing him through death parallels the legal metaphor of the covenant in the previous passage, where Christ writes a new covenant in blood.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"؟؟؟","severity":"caution","text":"The Syriac text contains a lacuna marked by '؟؟؟' after 'ܐܵܕܼܵܡ ܘܲܒܢ̈ܘ'. The English draft omits this, but the sense is likely a repetition of 'Adam and his sons' or a similar phrase. The reading is uncertain.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܐܵܕܼܵܡ ܘܲܒܢ̈ܘ leaves the exact wording uncertain; the English draft supplies 'and his sons' but the Syriac may have had a different term.","The phrase 'the Adam of two' could refer to Christ as both divine and human, or to the typology of first and second Adam; the text does not disambiguate."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܗܝܟܠ ܡܲܠܟܵܐ ܥܒܼܝܼܕ ܗ̣̄ܘܵܐ ܦܓܼܪܹܗ ܠܫܡܝܢܹ̈ܐ\nܘܡܲܗܠܠܝܼܢ ܗ̣̄ܘܵܘ ܩܵܠ ܙܵܟܘܬܵܐ ܠܚ̇ܣܢ ܡܵܘܬܵܐ. ܫܘܼܒܼܚܵܐ ܩܥ̣ܘ ܠܹܗ ܟܲܕ ܣܵܠܸܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܓܵܘ ܩܲܒܼܪܵܐ:\nܒܪܝܼܟ ܕܒܼܡܘܬܹܗ ܩܛܠܗ ܠܡܵܘܬܼܵܐ ܕܚܸܒܼܠ ܐ̄ܢܵܫܵܐ. :ܟܡܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܛܵܒܼ ܥܲܠ [...]ܘܼܢܵܕܢܹܗ ܐܲܝܟ ܕܥܲܠ ܡܲܠܟܵܐ\nܘܐܠܒܸܫ ܐܢܘܿܢ ܓܘܢܐ ܦܲܐܝܵܐ ܒܝܘܿܡ ܢܘܼܚܵܡܹܗ. :ܒܝܲܕ ܚܘܪ̈ܐ ܚܘܼܝ ܐܢܘܿܢ ܠܲܫܡܲܝܵܢܹܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܥܲܠ ܚܘܼܕܵܬܵܐ ܕܗܵܘܹܐ ܒܐܝܼܕܵܘ̈ܗܝ. :ܚܙܵܬܵܐ ܕܬܲܗܪܵܐ ܚܵܘܝܼ ܥܝܼܪܹ̈ܐ ܠܐܪ̈ܥܢܝܐ\nܠܒܼܘܫܵܐ ܦܐܝܵܐ ܕܠܒܼܫܝܼܢ ܦܓܼܪ̈ܐ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ. :ܒܝܲܕ ܦܐܝܘܬܵܐ ܕܠܒܘܫܝ̈ܗܘܢ ܐܠܦ ܐܸܢܘܿܢ\nܕܒܐܬ̤ܐ ܕܫܲܝܢܵܐ ܙܪܲܥ ܒܐܕܢܲܝ̈ܗܘܿܢ ܩܵܠ ܦܘܼܪܩܵܢܵܐ. :ܡ̇ܢ ܒܲܥܝܵܬ̇ܝܼܢ ܚܲܝܵܐ ܒܡܝܼ̈ܬܹܐ ܠܢܫ̈ܐ ܐܸܡ̣ܪܘ\nܬܚܸ̈ܝܢ ܕܩܡ ܘܐܸܬܢܲܚܲܡ ܘܚܲܣܢܹܗ ܠܡܵܘܬܵܐ. :ܥܲܓܸܠܘ ܟܹܐܦܵܐ ܡ̣ܢ ܦܘܼܡ ܩܲܒܼܪܵܐ ܒܪܸܡܙܵܐ ܟܣܝܵܐ\nܘܦܬܚ̣ܘ ܬܲܪܥܵܐ ܩܕܵܡ ܥܝܢܝܗܹ̈ܝܢ ܘܥܵܠܹܝ̈ܢ ܘܲܚܙ̈ܝ. :ܠܡ̇ܢ ܟܲܝ ܫܩܠܘܼܗ̇ ܥܝܼܪܹ̈ܐ ܠܟܹܐܦܵܐ ܕܛܒܼܝܵܥܐ ܗ̣̄ܘܵܬ\nܕܥܣܩܐ ܗ̣̄ܘܵܬ ܠܹܗ ܠܐܟܐ ܡܘܬܐ ܕܥܪܝܼܡ ܟܹܐܦܵܐ. :ܗܵܐ ܢܘܼܚܡܵܐ ܕܥܣܸܩ ܣܲܓܝܼ ܒܪܸܡܙܵܐ ܣܲܥܪܹܗ\nܘܐܝܟܵܢ ܟܐܦܵܐ ܕܦܫܝܼܩܵܐ ܗ̣̄ܘܵܬ ܠܵܐ ܐܲܪܝܼܡܵܗ̇. :ܦܓܼܪܹܗ ܦܠܸܛ ܡ̣ܢ ܦܘܼܡ ܡܵܘܬܵܐ ܐܪܝܵܐ ܪܗܝܼܒܼܵܐ\nܘܟܹܐܦܵܐ ܕܫܝܼܛܵܐ ܩܪܵܐ ܪ̈ܘܚܢܹܐ ܕܲܢܪܝܼܡܘܼܢܵܗ̇. :ܠܵܐ ܥܣܩܵܐ ܗ̣̄ܘܵܬ ܠܗ̇ܘ ܦܘܼܩܕܢܵܐ ܕܢܲܚܸܡ ܦܲܓܼܪܹܗ\nܕܢܪܝܼܡ ܟܹܐܦܵܐ ܐܦܲܝ̈ ܬܲܪܥܵܐ ܘܐܲܣܸܢ ܢܸܦܘܿܩ. :ܡܛܠ ܥܲܝܢܵܐ ܕܦܓܪ̈ܢܝܹܐ ܫܲܩܠܵܗ̇ ܠܟܹܐܦܵܐ\nܕܢܸܚܙܘܿܢ ܩܲܒܼܪܵܐ ܘܡܐܢܲܝ̈ ܦܓܼܪܐ ܘܢܩܢܘܿܢ ܣܲܒܼܪܵܐ.","english":"The king built his body as a temple for the watchers,\nand they proclaimed a cry of victory over the wound of death. They shouted glory to him as he ascended from within the tomb.\nBlessed is he who by his death slew the death that had corrupted the flesh. The watchers were rejoicing greatly over [...] his festival as over a king,\nand he clothed the body in a fitting garment on the day of his resurrection. Through the watchers he showed the heavenly ones\nthat they might teach concerning the renewal that would take place at his hands. The vision of the watchers showed the earthly ones\nthe beautiful garment that bodies would wear on the day of resurrection. Through the beauty of their garments he taught them\nthat by the sign of the savior he sowed in their ears the sound of salvation. From the living among the dead they said to the watchers,\n\"The dead who rose and was healed and wounded death.\" They quickly removed the stone from the mouth of the tomb with a hidden sign,\nand opened the door before their watchers and the ascetics and they saw. Why then did the watchers take the stone that was heavy,\nwhich was difficult for the one who rolled the stone to lift? Behold, the resurrection that was very difficult with the sign of his hair,\nand where was the stone that was light, they did not lift it. His body came forth from the mouth of death, a mighty lion,\nand the stone of the netherworld called the spirits to lift it. It was not difficult for that commander who would warm his body,\nwho lifted the stone from the face of the door and made a way out. Because of the festival of the earthly bodies, he took the stone\nso that they might see the tomb and the limbs of the body and receive hope.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܝܟܠ ܡܲܠܟܵܐ ܥܒܼܝܼܕ ܗ̣̄ܘܵܐ ܦܓܼܪܹܗ ܠܫܡܝܢܹ̈ܐ","severity":"info","text":"The opening image of the king building his body as a temple for the watchers (ʿīrē) presents Christ’s resurrected body as a sacred structure, a common typology in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"ʿīrē (watchers) refers to angelic beings, often associated with the resurrection narrative in Syriac tradition as witnesses and proclaimers of Christ’s victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܝܼܟ ܕܒܼܡܘܬܹܗ ܩܛܠܗ ܠܡܵܘܬܼܵܐ","severity":"info","text":"The phrase 'blessed is he who by his death slew death' echoes 1 Corinthians 15:54–57 and early Christian paschal theology, where Christ’s death overcomes death itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܦܵܐ ܕܫܝܼܛܵܐ","severity":"info","text":"The 'stone of the netherworld' (kēfā d-šīṭā) evokes the stone sealing the tomb, but also the cosmic barrier between life and death, a motif in Syriac hymns for Easter.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡ̇ܢ ܟܲܝ ܫܩܠܘܼܗ̇ ܥܝܼܪܹ̈ܐ ܠܟܹܐܦܵܐ","severity":"info","text":"The rhetorical question 'Why then did the watchers take the stone?' marks a shift from narrative to didactic reflection, a common structural device in Narsai’s homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]ܘܼܢܵܕܢܹܗ","severity":"caution","text":"The Syriac text has a lacuna before ܘܼܢܵܕܢܹܗ; the English draft supplies 'his festival' but the original reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in line 3 leaves the object of the watchers’ rejoicing unclear; the English draft reads 'his festival' but the Syriac is damaged.","The phrase 'sign of his hair' (ܒܪܸܡܙܵܐ ܣܲܥܪܹܗ) is obscure; it may refer to a miraculous sign or a textual corruption."],"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":9,"ref":"p9","source":":ܠܫܘܼܪܵܪ ܐ̄ܢܫܐ ܦܬܚܹܗ ܠܩܲܒܼܪܵܐ ܩܕܼܵܡ ܚܙ̈ܝܐ\nܕܠܵܐ ܢܸܬܦܠܓܘܿܢ ܥܲܠ ܢܘܼܚܵܡܹܗ ܕܕܲܠܡܵܐ ܠܵܐ ܩܵܡ. :ܕܩܡ ܫܲܪܝܼܪܵܐ ܗ̄ܝ̣ ܘܗܵܕܹܐ ܕܢܝܼܚܵܐ ܛ̇ܒܼ ܡ̣ܢ ܫܸܡܫܵܐ\nܘܣܗ̇ܕ ܪܗܛܵܐ ܕܟܵܪܘܿܙܘܼܬܹܗ ܠܐܪ̈ܒܲܠܦܸܢܚܵܢ. :ܘܟܲܕ ܛܵܒܼ ܓܠܝܵܐ ܩܝܵܡܬܹܗ ܠܟܼܠܵܐ ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ\nܠܥܛܠܝ̈ ܠܸܒܵܐ ܘܣܡܚ̈ ܢܦܫܵܐ ܠܵܐ ܫܪܝܼܪܵܐ. :ܕܩܡ ܘܐܬܢܚܲܡ ܗܵܐ ܬܲܚܘܼܝܵܬܐ ܕܪܲܒܘܼܬ ܚܲܝܠܹܗ\nܕܒܛܠ ܛܘܥܝܲܝ ܘܫ̣ܪܐ ܦܟܵܪܹ݁ܐ ܕܡܝܘܬܘܬܐ. :ܩܡ ܠܬܠܬܵܐ ܘܠܵܐ ܬܐܕܓܠ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ\nܘܫܡܠܝܼ ܐ̄ܪܙܐ ܕܨܪ ܒܲܪ ܡܲܬܲܝ ܒܟܲܪܣܐ ܕܒܘܼܢܵܐ. :ܬܠܵܬܵܐ ܝܵܘܡܝܼ̈ܢ ܗܘ̣ܐ ܒܲܬܗܘܿܡ̈ܐ ܢܒܝܼܵܐ ܒܐ̄ܪܙܵܐ\nܘܓܡ̇ܪ ܐ̄ܪܙܵܐ ܬܠܬܐ ܝܵܘܡܝܼ̈ܢ ܒܝܲܕ ܣܘܼܥܪ̈ܢܹܐ. :ܒܝܘܢܢ ܐ̄ܪܙܐ ܕܡܝܼܬ ܟܲܕ ܠܵܐ ܡܝܼܬ ܘܦܫ̣ܐ ܠܝܲܚܹ̈ܐ\nܘܗܪܟܐ ܥܒܕܐ ܕܡܝܼܬ ܒܲܫܪܪܵܐ ܘܠܵܐ ܐܸܬܼܒܲܠ. :ܣܠܸܡ ܒܲܪ ܡܲܬܲܝ ܡ̣ܢ ܓܵܘ ܝܲܡܵܐ ܐܲܝܟ ܡ̇ܐ ܕܢܚܸܬ\nܘܨܵܪܬܚܘܼܝܵܬܐ ܕܡܵܘܬܵܐ ܘܚܲܝܹ̈ܐ ܘܦܘܼܢܝܵ ܥܲܡܡܹ̈ܐ. :ܒܗܵܕܹܐ ܬܢܘܝ ܫܲܕܪܹܗ ܪܸܡܙܵܠ ܒܬܲܪ ܥܲܡܡܹ̈ܐ\nܕܢܨܘܪ ܐ̄ܪܙܐ ܕܗܵܕܹܐ ܕܗܘ̤ܵܬ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ. :ܐܵܦ ܪܹܫܝܼܬܵܐ ܕܚܠܦ ܟܠ ܡܝܬܼ ܡܛܠ ܟܠܐ\nܘܩܡ ܘܐܬܢܚܲܡ ܘܐܟܪܸܙ ܚܝ̈ܐ ܠܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ. :ܢܦܲܩ ܡ̣ܢ ܒܲܒܼܪܵܐ ܘܲܫܒܲܩ ܢܲܚܬܵܘ̈ܗܝ ܐܲܝܟ ܣܗܕܘܵܬܼܵܐ\nܕܫܠܚܵܗ̇ ܡܸܟܹܝܠ ܠܡܝܘܬܘܼܬܼܵܐ ܘܲܠܒܸܫ ܫܘܼܒܼܚܵܐ. :ܬܲܪܬܹܝܢ ܐܘܕܲܥ ܒܢܚ̈ܬܐ ܕܫܒ̣ܩ ܐܲܝܟ ܝܵܕܘܿܥܵܐ\nܕܠܗ ܠܵܐ ܚܵܫܚܝܼܢ ܘܗ̇ܘܝܢ ܣܵܗܕܹ̈ܐ ܠܘܵܬ ܛܵܠܘܡܹ̈ܐ. :ܓܠܝܵܐ ܗ̣̄ܘܵܬ ܠܹܗ ܠܛܘܿܡܘܼܬܼܵܐ ܕܒܢܲܝ̈ ܝܲܥܩܘܿܒܼ\nܕܡܚܦܝܼܢ ܠܵܗ̇ ܒܡܹܐ ܟܲܠܩܪܨܵܐ ܠܣܝܡܲܬܼ ܢܲܚܬܵܘ̈ܗܝ.","english":"To the truth he opened the tomb before the watchers, that it might not be divided over his resurrection, lest he not rise. That he rose is certain, and this is brighter than the sun, and the course of his proclamation bore witness to the four directions. And when his resurrection was clearly manifest to all through the mysteries, to the heartless and the foolish souls it was not certain. That he rose and was confirmed, behold the demonstrations of the greatness of his power, which abolished their errors and dissolved the bonds of mortality. He rose on the third day, and his promises were not falsified, and the mystery of the son of Matthew was completed in the womb of the request. Three days he was in the depths, hidden in the mystery, and he completed the mystery of three days through the mysteries. On the day of the mystery he died while not dead, and remained for life, and here the servant died in the tomb and was not consumed. The son of Matthew ascended from within the sea as he descended, and the forms of death and life and the answer among the peoples. By this sign he sent a signal after the peoples, that the mystery of this which was at the end of the sacrifices might be preserved. Also the beginning, which for all died for all, and rose and was confirmed and proclaimed life to the people and the peoples. He went out from the tomb and left his garments as testimonies, that henceforth mortality is cast off and glory is put on. The two he made known by the garments he left as a sign, that they are not fitting for him and they become witnesses before the oppressors. It was revealed to him the purity of the sons of Jacob, who hid it in the water of calumny for the treasure of his garments.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܙܐ","severity":"info","text":"The Syriac term ܐ̄ܪܙܐ (rāzā) can mean 'mystery' or 'sacrament'. Here it likely refers to the paschal mystery of Christ's death and resurrection, a key concept in Narsai's liturgical theology.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"son of Matthew","severity":"info","text":"The phrase 'son of Matthew' (ܒܲܪ ܡܲܬܲܝ) is an allusion to Jesus, referencing his genealogy in the Gospel of Matthew (Matt 1:1). Narsai uses this epithet to emphasize Christ's human lineage.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"three days","severity":"info","text":"The three-day period (ܬܠܵܬܵܐ ܝܵܘܡܝܼ̈ܢ) echoes the three days between Christ's crucifixion and resurrection, a standard typology in Syriac liturgical tradition, often linked to Jonah's three days in the whale.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"garments","severity":"info","text":"The image of Christ leaving his garments (ܢܲܚܬܵܘ̈ܗܝ) as testimonies parallels the Syriac tradition of the 'garment of glory' (ܫܘܼܒܼܚܵܐ) that replaces mortality, a theme found in Ephrem's hymns.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage follows a narrative sequence: opening the tomb, proclamation, resurrection on the third day, and departure from the tomb, consistent with the paschal narrative structure in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"water of calumny","severity":"caution","text":"The phrase 'water of calumny' (ܡܹܐ ܟܲܠܩܪܨܵܐ) is obscure; it may refer to a ritual or polemical context. The text may be corrupt or the reading uncertain.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sons of Jacob' and the meaning of 'water of calumny' are unclear; the reading assumes a reference to a hidden treasure or ritual purity."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܒܢܚ̈ܬܐ ܕܫܒܲܩ ܦܪܣܝܼ ܢܟܼܠܵܐ ܕܪ̈ܥܝܢܝܗܘܿܢ\nܕܐܝܟܵܢ ܐܲܪܦܝܼܘ ܢܚܬ̈ܐ ܒܩܲܒܼܪܵܐ ܐܓܢܒܲܝ̈ ܦܓܼܪܹܗ. :ܒܡܘܼܪܵܐ ܘܥܠܘܝ ܚܢܝܼܛ ܗ̄ܘ̣ܐ ܦܓܼܪܗ ܘܣܝܼܡ ܒܙܗܝܼܪܘ\n:ܘܠܫܩܘܠܵܘ̈ܗܝ ܒܢܚ̈ܬܐ ܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܕܲܢܫܫܘܼܢܵܝ̈\n:ܐܸܢ ܕܹܝܢ ܓܲܢܒܘܼܗܝ ܐܲܝܟ ܥܪ̈ܘܩܐ ܠܒܝܼܫܝ̈ ܩܢܛܵܐ\nܐܝܟܵܢ ܦܲܪܩܸܘ ܘܟܪܟܼܘ ܢܚܬ̈ܐ ܒܲܒܼܗܝܼܠܘܼܬܵܐ. ܚܣܡܵܐ ܥܟܝܪܐ ܣܡܝܼ ܐܢܘܢ ܠܐܟܠܝ̈ ܩܪܨܐ:\nܘܠܵܐ ܐܬܒܩܝܼܘ ܒܢܘܼܗܪܵܐ ܓܠܝܵܐ ܕܦܘܼܚܡ ܦܲܓܼܪܹܗ. :ܒܢܚܬܐ ܕܟܸܣܦ̇ܐ ܨܒܼܘ ܕܢܟܣܘܢ ܠܪܵܪܘܿܙܘܼܬܹܗ\nܘܬܠܚܗ ܠܢܚ̇ܬܐ ܕܙܩܪ ܢܟܼܠܐ ܘܠܐ ܩܘܿܪ̈ܵܘܗܝ. :ܒܟܣܦܵܐ ܙܒܢܘܼܗ̇ ܡ̣ܢ ܝܼܗܘܕܵܐ ܠܥܒܕܘܼܬ ܡܵܘܬܵܐ\nܘܡ̣ܢ ܕܐܬܢܚܡ ܛܠܡܘ ܢܘܚܡܹܗ ܒܘܣܦܐ ܢܟܼܝܵܠܐ. :ܘܡܵܢܵܐ ܢܥܒܕ ܟܸܣܦܵܐ ܢܟܝܼܠܵܐ ܠܩܘܼܫܬܐ ܓܠܝܵܐ\nܟܕ ܡܬܡܠ݂ܲܐ ܐܲܝܟ ܟܵܪܘܿܙܵܐ ܒܦܘܼܡ ܫܲܬܝܼܩܹ̈ܐ. :ܟܐܦ̈ܐ ܘܩܒܪ̈ܐ [...]ܐܦܝ̈ ܬܲܪܲܥܐ ܩܥ̣ܵܘ ܠܲܡܠܝܼ̈ܠܹܐ\nܕܩܘܡܘ ܛܒܝܼ̈ܥܐ ܘܩܒܸܠܘ ܣܒܼܪܐ ܕܚ̇ܝܬ ܡܝܼ̈ܬܹܐ. :ܘܐܸܢ ܫܬܝܩ̈ܐ ܘܕܠܵܐ ܦܘܼܡܵܐ ܩܥ̣ܵܘ ܙܟܘܬܹܗ\nܒܛܝܼܠ ܡܕܹܝܢ ܢܟܼܠܹܗ ܕܟܸܣܦܵܐ ܘܠܵܐ ܡܢܗܝܡܢ. :ܡܠܝܼ̈ܠܹܐ ܘܚܪ̈ܫܹܐ ܣܗ̈ܕܐ ܗܘ̣ܘ ܠܹܗ ܠܘܵܬ ܛܠܘܿܡܹ̈ܐ\nܘܐܪܡܝܼܘ ܐܝܕܵܐ ܒܕܝܬܩܹܐ ܕܡܘܬܹܗ ܘܚܲܝܵܘ̈ܗܝ. :ܣܦܪܐ ܡܗܝܼܪܵܐ ܘܚܲܝܵܠܬ ܕܪܘܼܚܵܐ ܫܸܡ ܙܟܼܘܬܐ\nܝܗ̣ܒ ܬܚܘܼܝܼܬܵܐ ܒܐܦܝ̈ ܬܲܪܥܵܐ ܕܣܕܩܹܗ ܠܲܬܪܹܝܢ. :ܘܚܵܘܝܼ ܕܫܒܸܩܹܗ ܠܗܝܟܠ ܕܒܼܚܵܐ ܕܚܘܣܵܝ ܥܡܐ\nܘܠܵܐ ܬܘܼܒܼ ܨ̇ܒܐ ܒܕܡܵܐ [...]ܢܓܠܹܐ ܠܬܪܥܘܼܬ ܐ̄ܢܵܫܵܐ. :ܒܐܦܝ̈ ܬܪܥܵܐ ܓ̣ܠܐ ܠܘܼܚܵܡܹܗ ܕܥܲܠ ܡܪ̈ܚܹܐ\nܕܐܸܢ ܫܲܬܝܼܩܵܐ ܒܠ̣ܥ ܘܫܐܬܲܩ ܟܡܵܐ ܡܲܠܠܹ̈ܐ\n:ܢܓܼܕܐ ܕܪܘܓܼܙܐ ܚܝܒܼܵܐ ܗ̣̄ܘ̈ܬ ܦܪܘܿܫܘܼܬܵܐ\nܘܐܪܝܼܡ ܫܒܼܛܐ ܘܡ̣ܚܐ ܠܢܝ̇ܬܐ ܚܠܵܦ ܪܸܥܝܵܢܵܐ.","english":"In the mysteries that he left, he spread the veil of his thoughts, that where he laid down the body in the tomb, the watchers might be chosen. With myrrh and oil his body was anointed and placed in a shroud. And for his limbs, it was easy in the mysteries to be broken. If then his limbs were like fugitives clothed in rags, where did the watchers flee and circle in haste? A bitter envy placed a stumbling block before the accusers. And they were not convinced by the clear light of the proof of his body. In the mystery of silver, they wished to cover his resurrection and to obscure the mystery of the proclamation of the veil and its stones. With silver they bought it from Judah for the service of death. And when it was sealed, they defiled his seal with a sponge and a measure. And what did the measured silver do to the manifest truth, when it was filled like a herald in the mouth of the silent? Stones and tombs [...] the faces of the door cried out to the speakers: \"Rise, you who are sealed, and receive the hope of the life of the dead.\" And if the silent and mouthless cried out his victory, what then is all the silver for, and it does not convince? Speakers and mutes were witnesses for him before the oppressors, and they laid their hand on the testaments of his death and his life. The skilled scribe and the power of the spirit wrote the name of victory, gave testimony on the faces of the door of his closure to the two. And he showed that he left the temple of the house of reconciliation with the people, and no longer wished for blood [...] he revealed to the door of the gate of man. On the faces of the door he revealed his seal over the rebels, that if the silent one swallowed and was silent, how many speakers? The spirit of wrath was guilty of separation, and he raised the rod and struck the sign in place of the thought.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the clear evidence of the resurrection (stones, tombs, silent witnesses) with the futile attempts to suppress it through bribery (silver) and deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܢܚ̈ܬܐ","severity":"info","text":"The Syriac term ܒܢܚ̈ܬܐ (b‘ettā) means 'mysteries' or 'secret rites', here referring to the liturgical or sacramental mysteries that veil and reveal the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'stones and tombs cried out' echoes the Gospel accounts of the empty tomb and the stone rolled away (Matthew 27:60; Mark 16:3-4), but Narsai transforms it into a witness for the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'silver bought from Judah' alludes to the betrayal of Jesus by Judas Iscariot for thirty pieces of silver, a common typology in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the narrative section, moving from the burial and betrayal to the triumphant proclamation of the resurrection through silent witnesses (stones, tombs) and the failure of silver to suppress truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna marked by ellipsis after 'stones and tombs' and again after 'blood', making the precise sense of those lines uncertain.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watchers' (ܢܚܬ̈ܐ) is ambiguous: they may be angelic beings or human witnesses; the translation opts for 'watchers' as a neutral term.","The phrase 'the spirit of wrath' (ܪܘܓܼܙܐ) could refer to a demonic force or a personification of divine anger; the context suggests the latter, but the text is unclear."],"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":11,"ref":"p11","source":":ܚܡܠܹܗ ܠܣܝܦܵܐ ܕܓܼܙܪ ܕܝܼܢܹܗ ܠܓܼܘ ܡ̣ܢ ܪ̈ܲܚܡܵܘܗܝ\nܘܐܪܝܼܡ ܐܝܕܗ ܕܢܚܬ ܫܒܛܹܗ ܘܟܼܠܝܗܝ ܚܘܼܒܹܗ. :ܠܵܐ ܬܒ̇ܥ ܐ̄ܢܐ ܥܝܪܬܵܐ ܕܡܘܬܹܗ ܐܲܝܟ ܚܝܒܹ̈ܐ\nܕܠܵܐ ܦܐܝܵܐ ܗ̣̄ܘܵܬ ܠܡܚܐ ܐ̄ܢܫ̈ܐ ܕܢܵܘܒܸܕ ܐ̄ܢܫ̈ܐ. :ܠܚ̈ܝܹܐ ܕܐ̄ܢܫ̈ܐ ܐܡ̣ܪ ܕܐܸܬܲܝܬ ܠܵܘ ܠܐܒܕܢܵܐ\nܘܫܪܪ ܐܢܹܝܢ ܠܒܢ̈ܬ ܩܵܠܵܘ̈ܗܝ ܒܝܲܕ ܣܘܼܥܵܪ̈ܵܢܵܘܗܝ. :ܡܝܼܬ ܡܛܠ ܟܠ ܘܐܚܝܼ ܠܟܼܠܐ ܐܝܟ ܕܐܫܬܘܕܝܼ\nܘܫܡܠܝܼ ܘܓܼܡܪ ܣܥܘܿܪܘܼܬܼܵܐ ܕܚܠܦ ܟܠܐ. :ܡܝܼܬ ܒܟܼܝܢܹܗ ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ ܠܦܘܼܬ ܡܝܘ̈ܬܐ\nܘܙܩܦ ܥܲܡܹܗ ܡܝܘܬܘܬܐ ܘܐܲܚܝܵܗ̇ ܒܚܲܝܵܘ̈ܗܝ. :ܝܗ̣ܒ ܒܢܝܢܵܐ ܕܗܝܟܠ ܦܓܼܪܬ ܕܣܲܬܪܘܼܗܝ ܒܝܼ̈ܫܹܐ\nܘܫܲܟܸܠܸܠ ܘܲܒܼܢܵܝܗܝ ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܐܲܝܟ ܫܘܼܘܕܵܝܹܗ. :ܢܚܬ ܒܟܝܢܵܐ ܡܘܠܸܕ ܚܫ̈ܐ ܘܥ̣ܡܕ ܒܫܝܘܿܠ\nܘܐܣܸܩ ܥܡܹܗ ܨܝܕܵܐ ܕܐ̄ܢܫ̈ܐ ܠܚܝ̈ܐ ܚܕ̈ܬܹܐ. :ܬܪܥܹܗ ܠܒܘܼܪܐ ܕܒ̣ܢܐ ܡܵܘܬܵܐ ܒܐܦܲܝ̈ ܡܝܼ̈ܬܐ\nܘܕܪܲܫ ܐܘܼܪܚܵܐ ܠܡܵܝܘܿܬܘܼܬܼܵܐ ܠܘܵܬ ܚܲܝܘܼܬܵܐ. :ܐܲܪܝܼܡ ܩܠܹܗ ܐܝܟ ܪܒ ܚܝܠܐ ܩܕܼܵܡ ܦܠܚ̈ܘܗܝ\nܕܩܘܼܡܘ ܘܐܬܠܒܲܒܼܘ ܕܐܢܵܐ ܙܟܝܬܹܗ ܠܡܘܵܬܐ ܘܒܝܼܫܵܐ. :ܐܸܢܵܐ ܐܚܕܸܬ ܕܲܪܐ ܟܣܝܵܐ ܒܦܲܓܼܪܵܐ ܓܲܠܝܵܐ\nܘܲܠܚܣܝܼܢܵܐ ܙܟܹܝܬ ܒܐܵܓܼܘܿܢܵܐ ܘܒܙ̇ܬ ܥܘܼܬܪܹܗ. :ܕܝܼܢܵܐ ܟܸܐܢܵܐ ܐܡ̇ܪܬ ܥܲܡܹܗ ܩܕܼܵܡ ܕܝ̇ܢܐ\nܘܟܸܢ ܚܝܒܬܗ ܕܥܘ̇ܠܐܝܼܬ ܫܒܹܐ ܠܹܗ ܓܸܢܣܲܢ. :ܫܛܵܪܐ ܕܥܘܼܠܵܐ ܐܦܸܩ ܚܵܘܝܼ ܩܕܼܵܡ ܢܵܡܘܿܣܹ̈ܐ\nܕܠܵܐ ܡܚܬܡ ܗ̄ܘ̣ܵܐ ܒܐܪܡܝܼ ܐܝܼܕܼܵܐ ܕܣܗ̈ܕܐ ܒܚܝܼܪܹ̈ܐ. :ܘܟܲܕ ܐܬܥܓܝܲܬ̤ ܕܲܓܵܠܘܼܬܼܵܐ ܕܟܣܝܵܐ ܒܡܸܠܵܘ̈ܗܝ\nܓ̣ܥܪ ܒܹܗ ܡܲܠܟܵܐ ܘܦ̣ܩܕ ܘܫܕܝܗܝ ܠܐܟܣܘܼܪܝܼܵܐ. :ܡܸܟܹܝܠ ܕܙܟ̇ܝܬ ܘܚܒܼ ܚܲܣܝܼܢܵܐ ܣܢܹܐܗ ܕܓܸܢܣܲܢ\nܡܫܘܬ̤ܦܢܐ ܒܗ̇ ܒܪܒܘܼܬ ܙܟܘܼܬܝ ܐܵܦ ܠܟܢܘ̈ܬܝ.","english":"He bore the sword that cut his judgment within from his companions, and raised his hand that his rod might descend and his love be complete. He did not seek the wakeful one of his death like the guilty, who would not be fit to strike the men who destroy men. To the life of men he said, \"I have come to you for destruction,\" and he confirmed his signs to the houses of his voice by his deeds. He died for all and revived all, as was established, and he completed and finished the deeds that were for all. He died in his victory, Adam of both, over the dead, and he raised with him the dead and gave them life in his life. He gave the key of the temple of the body that hid his mysteries from the wicked, and he perfected and fulfilled his word of the Father according to his promise. He descended in victory, generating pains, and plunged into Sheol, and brought up with him the catch of men to new life. He opened the door of the pit that sought death in the face of the dead, and he prepared a way for the dead to life. He raised his voice like a commander before his soldiers, \"Arise and be clothed, for my victory has come over death and evil.\" He came and took the hidden generation in the revealed body, and overcame the wicked one in the contest and seized his wealth. The judgment of the wicked one he spoke with him before the judge, and the condemnation of the unjust one he confessed to his kind. The writ of injustice he brought out to show before the laws, that it was not sealed by the hand of the witnesses who were free. And when the deception of the hidden one in his words was confounded, the king rebuked him and commanded and cast him into the prison. Now that you have conquered and overcome the wicked one, the help of his kind is shared in that multitude of my victory, even to my companions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܝܼܬ ܒܟܼܝܢܹܗ ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ","severity":"info","text":"The phrase 'he died in his victory, Adam of both' identifies Christ as the second Adam who triumphs over death, a typology central to Narsai's soteriology.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܙܩܦ ܥܲܡܹܗ ܡܝܘܬܘܬܐ","severity":"info","text":"The raising of the dead with Christ echoes 1 Corinthians 15:20–22 and the resurrection narrative, where Christ as 'firstfruits' raises those who sleep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܝܦܵܐ","severity":"info","text":"The 'sword' (ܣܝܦܵܐ) here is a metaphor for the instrument of judgment or execution, possibly alluding to the Roman sword of the Passion or to divine justice.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܟܣܘܼܪܝܼܐ","severity":"info","text":"The term 'prison' (ܐܟܣܘܼܪܝܼܐ) reflects the legal and penal imagery common in Syriac disputation poems, where Christ's victory is framed as a courtroom drama.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܟܹܝܠ ܕܙܟ̇ܝܬ","severity":"info","text":"The shift to direct address ('Now that you have conquered') marks a rhetorical turn from narrative to exhortation, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܪܪ ܐܢܹܝܢ ܠܒܢ̈ܬ ܩܵܠܵܘ̈ܗܝ","severity":"caution","text":"The phrase 'confirmed his signs to the houses of his voice' is obscure; 'houses of his voice' may refer to churches or congregations, but the syntax is ambiguous.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wakeful one of his death' (ܥܝܪܬܵܐ ܕܡܘܬܹܗ) is unclear; possibly a reference to a guardian or angelic watcher.","The phrase 'Adam of both' (ܐܵܕܼܵܡ ܕܲܬܪܹܝܢ) could mean 'Adam of the two' (i.e., of the living and the dead) or 'the second Adam'; the Syriac is ambiguous."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܚܝܠܐ ܕܚ̈ܝܹܐ ܡܝܘܿܬ̈ܐ ܝܲܗ̣̄ܒ ܠܝܼ ܪܘܼܚܵܐ\nܒܹܗ ܡܙܝܢ ܐ̄ܢܵܐ ܠܚܵܫܘܿܫܘܼܬܼܵܐ ܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ. :ܗܵܐ ܚܫܝܼܠ ܙܝܥܵܐ ܪܘܚܢܝܵܐ ܠܒܣܪ̈ܢܝܐ\nܠܒܫܘ ܡܝܘܬ̈ܐ ܘܐܩܪܸܒܘ ܘܲܙܟ̣ܵܘ ܪܘܼܚܵܢܵܐܝܼܬ. :ܒܓܼܙܪ ܕܝܼܫܵܐ ܕܡܵܘܬܐ ܚܒܼܢܘܢ ܘܐܬܡܫܟܫܬܘܢ\nܬܵܘ ܣܒܼܘ ܡܓܲܢ ܫܛܪ ܚܘܒ̈ܝܟܘܢ ܘܲܩܢܵܘ ܚܲܝܹ̈ܐ. ܒܡܵܘܬܵܐ ܕܲܩܢܘܿܡܝ ܕܫܬܹܗ ܠܡܵܘܵܢܬ ܕܚܒܠ ܐ̄ܢܫ̈ܐ:\nܘܒܝܲܕ ܙܟܼܘܬܝ ܚܵܒܼ ܘܐܬܦܪܣܝܼ ܪܫܵܐ ܕܐܵܐܲܪ. :ܐܘ ܙܟܘܬܵܐ ܕܟܕ ܡܸܙܕܟܝܐ ܙܟܬ̤ ܠܛܪ̈ܘܢܐ\nܐܘ ܡܦܘܠܵܬܐ ܕܦܓܼܪܢܝܵܐ ܕܢܦ̣ܠ ܘܐܲܩܝܼܡ. :ܢܦ̣ܠ ܡܝܘܬܵܐ ܗܝܟܠ ܒܣܪܐ ܕܒܹܢܐ ܒܪܘܼܚܵܐ\nܘܚܕܸܬ ܘܒܢ̣ܝܗܝ ܨܒܼܝܵܢ ܡܲܠܵܟܵܐ ܕܥܡ̇ܪ ܗ̄ܘ̣ܵܐ ܒܹܗ. :ܡܢ̣ܘ ܕܢܦ̣ܠ ܬܚܬܝܼ ܡܵܘܬܵܐ ܪܚܡܝ ܡܘܬܼܵܐ\nܘܐܝܫܵܘ ܕܦܪܥ ܫܛܪ ܚܒ̈ܐ ܐܲܝܟ ܚܲܝܵܒܼܵܐ. :ܕܡܲܢܘܼ ܡܵܘܬܼܵܐ ܕܡܝܼܬܼ ܒܲܟܼܝܵܢܵܐ ܘܩܡ ܒܫܪܪܐ\nܕܡ̇ܢ ܗ̣ܝ ܩܝܵܡܬܼܵܐ ܕܐܵܦ ܫܬܝܼ̈ܩܹܐ ܗܘ̤ܘ ܟܪ̈ܘܙܹܝܗ̇. :ܓ̣ܠܘ ܠܲܡ ܢܝܼܫܵܐ ܕܪܸ̈ܥܝܢܲܝܟܘܿܢ ܕܢܚܫܐ ܠܩܘܼܒܼܠܹܗ\nܠܡ̇ܢ ܨܵܒܹ̇ܝܬܘܿܬ ܕܬܸܩܪܘܿܢ ܡܚܵܬܐ ܕܙܟܼܵܐ ܠܡܵܘܬܵܐ. :ܠܐܝܢܵܐ ܟܝܢܵܐ ܠܚܲܡ ܚܲܫܵܐ ܐܵܦ ܙܟܘܬܵܐ\nܓܠ̣ܘ ܘܒܕܸܩܘ ܠܲܢ ܐܘܿ ܒܚܘܿܪܹ̈ܐ ܕܫܲܪܝܼܪ̈ܬܵܐ. :ܘܐܸܢܗܘ̤ ܕܡܸܠܬܼܵܐ ܝܲܠܕܹܗ ܕܐܲܒܼܵܐ ܚܲܫ ܒܟܼܝܵܢܹܗ\nܡܕܝܢ ܟܝܢܲܢ ܠܵܐ ܚܲܫ ܥܲܡܹܗ ܒܡܵܘܬܵܐ ܕܝܵܬܹܗ. :ܘܐܸܢܗܘ̤ ܕܠܵܐ ܡܝܼܬ ܘܐܦ ܐܬܢܲܚܲܡ ܟܝܵܢܲܢ ܫܝܼܛܵܐ\nܡܕܝܢ ܕܓܠ ܘܣܪܝܼܩ ܣܲܒܼܪܵܐ ܕܚ̇ܝܬ ܡܝܼܬܹ̈ܐ. :ܐܢ ܠܟܝܼܢܵܬ ܠܵܐ ܚܵܫܘܿܫܵܐ ܒܠ݂ܲܥ ܗ̄ܘ̣ܵܐ ܡܵܘܬܐ\nܐܝܟܢ ܟܝ ܚܫ ܒܗ ܒܟܝܢܹܗ ܐܵܘ ܒܲܟܼܝܢܲܢ. :ܐܸܢ ܒܟܝܢܹܗ ܛܥܡܹܗ ܠܚܲܫܵܐ ܗܕܐ ܕܪܘܫܥܵܐ ܗ̣̄ܝ\nܟܠܹܗ ܟܲܝ ܚܲܫ ܐܘ ܒܡܢܬܐ ܚܲܫ ܘܐܸܬܢܣܝܼ.","english":"The life-giving power gave me a mortal spirit,  \nin it I stir to feel pain against sufferings.  \nBehold, the spiritual tremor is broken against the fleshly ones;  \nthe mortals clothed themselves and approached and conquered spiritually.  \nIn the decree of the judgment of death they were bound and entangled;  \ncome, take from me the bond of your debts and purchase life.  \nBy the death of my standing, he drank the deaths of the destruction of men;  \nand by my victory, the head of the air was hidden and spread out.  \nO victory, which, when it is won, conquers the accusers;  \nO fall of the fleshly one, who fell and rose.  \nThe mortal fell, a temple of flesh that sought the spirit,  \nand it renewed, and in it the angel who dwelt in it desired.  \nHe who fell under death loved death,  \nand he who paid the bond of debts like a guilty one.  \nThe death of the one who died in the living and rose in truth—  \nwhat is the resurrection that even the silent are its heralds?  \nReveal to us the judgment of your thoughts, which suffers pain against it;  \nwhy do you wish to call the victory that conquers death a defeat?  \nThere is no nature that feels pain, nor victory;  \nreveal and examine for us, O the free ones of the true.  \nAnd if the Word, the son of the Father, suffered in his living,  \nthen his nature did not suffer with him in the death of his sign.  \nAnd if he did not die and yet was changed, his nature is a fool;  \nthen the hope that the dead live is false and empty.  \nIf the natures did not feel pain, death swallowed;  \nhow then did he suffer in his living, or in the living?  \nIf in his living he tasted pain, this is of wickedness;  \nall of him suffered, or in part he suffered and was healed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܝܠܐ ܕܚ̈ܝܹܐ","severity":"info","text":"The phrase 'life-giving power' (Syriac: ܚܝܠܐ ܕܚ̈ܝܹܐ) is a key Christological term in Narsai, denoting the divine nature of Christ as the source of life, contrasted with the mortal spirit (ܪܘܼܚܵܐ ܡܝܘܿܬ̈ܐ) he receives.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܘܬܵܐ ܕܲܩܢܘܿܡܝ","severity":"info","text":"The 'death of my standing' (ܡܵܘܬܵܐ ܕܲܩܢܘܿܡܝ) echoes 1 Corinthians 15:3-4, where Christ's death and resurrection are central; Narsai uses this to frame the paradox of Christ's mortal death as a victory.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܝܘܬܵܐ ܗܝܟܠ ܒܣܪܐ","severity":"info","text":"The 'mortal fell, a temple of flesh' (ܡܝܘܬܵܐ ܗܝܟܠ ܒܣܪܐ) reflects Narsai's anti-Chalcedonian Christology, where Christ's body is a temple for the divine spirit, emphasizing the unity of natures without confusion.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢܗܘ̤ ܕܡܸܠܬܼܵܐ ܝܲܠܕܹܗ ܕܐܲܒܼܵܐ","severity":"info","text":"This passage shifts from narrative to a dialectical question-and-answer structure, typical of Narsai's homilies, as seen in the conditional 'And if the Word, the son of the Father' (ܘܐܸܢܗܘ̤ ܕܡܸܠܬܼܵܐ ܝܲܠܕܹܗ ܕܐܲܒܼܵܐ), which introduces a theological argument.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܟܘܬܵܐ ܕܟܕ ܡܸܙܕܟܝܐ ܙܟܬ̤ ܠܛܪ̈ܘܢܐ","severity":"info","text":"The phrase 'victory, which, when it is won, conquers the accusers' (ܙܟܘܬܵܐ ܕܟܕ ܡܸܙܕܟܝܐ ܙܟܬ̤ ܠܛܪ̈ܘܢܐ) parallels Narsai's earlier homilies on the resurrection, where Christ's victory over death is a recurring theme, as seen in his memre on the passion.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟܢ ܟܝ ܚܫ ܒܗ ܒܟܝܢܹܗ ܐܵܘ ܒܲܟܼܝܢܲܢ","severity":"caution","text":"The line 'how then did he suffer in his living, or in the living?' (ܐܝܟܢ ܟܝ ܚܫ ܒܗ ܒܟܝܢܹܗ ܐܵܘ ܒܲܟܼܝܢܲܢ) is textually ambiguous; the Syriac could be read as 'in his living' (Christ's own life) or 'in the living' (the living one, i.e., the divine nature), reflecting Narsai's nuanced Christology.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܟܝܢܹܗ (bkyˁh) could mean 'in his living' (Christ's human life) or 'in the living one' (the divine nature), a key ambiguity in Narsai's Christological argument. The reading 'in his living' is adopted here to maintain the contrast with the divine nature."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܘܗܵܐ ܠܲܝܬ ܡܕܡ ܕܠܵܘ ܚܫܘܿܫܵܐ ܗ̄ܘ̣ ܐܘ ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣\nܕܡܸܢܹܗ ܚܐܸܫ ܘܡܸܢܹܗ ܡܩܵܘܹܐ ܕܠܵܐ ܫܘܼܠܡܵܬܐ. :ܐܸܢ ܝܼܚܝܼܕܵܐ ܢܦ̣ܠ ܒܟܼܝܢܹܗ ܬܚ̈ܬܝ ܡܵܘܬܵܐ\nܡܕܹܝܢ ܦܣܩܗ̇ ܠܐ ܡܝܼܢܘܼܬܼܵܐ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ. :ܘܐܢܗܘ̤ ܕܢܦ̣ܠ ܐܲܝܟ ܡܠܬܘܘܿܢ ܠܵܘ ܐܲܝܟ ܕܝܼܠܲܢ\nܡ̇ܢ ܐܲܩܝܼܡܹܗ ܡ̣ܢ ܡܦܘܠܬܹܗ ܘܝܲܗ̄ܒ̣ܠܗ ܚܲܝܹ̈ܐ. :ܕܗܘ̤ ܠܩܢܘܡܹܗ ܢܩܲܝܡ ܢܦܝܠܵܬ ܗܕܐ ܥܲܣܩܵܐ ܗ̣̄ܝ\nܘܕܐܚܪܝܢ ܢܩܝܼܡܝܼܘܗܝ ܣܢܝܼܩܵܐ ܐܝܼܬܵܘܗܝ ܐܵܦ ܚܲܣܝܼܪܵܐ. ܐܢܗܘ̤ ܕܪܘܼܚ̇ܐ ܘܚܲܝܠܹܗ ܕܐܲܒܼܵܐ ܬܪܨܡܲܦܘܼܠܠܹܗ. ܗܵܐ ܐܬܚܙܝܲܬ̤ ܕܣܓܝܼ ܡܬܚܬܲܝ ܡ̣ܢ ܐܝܼܬܘܼܬܼܵܐ. :ܘܐܢܗܘ̤ ܕܒܨܝܼܪ ܡ̣ܢ ܐܝܼܬܘܼܬܼܵܐ ܠܘܵ ܐ̄ܢܐ ܐܡ̇ܪܸܬ\nܠܡ̇ܢ ܢܨܝܢܲܢ ܥܲܡ ܐܪܝܼܘܿܣ ܐܲܝܟ ܢܘܟܼܪܵܝܵܐ. :ܡܛܠܗܵܕܹܐ ܛܪܕܬܹܗ ܥܕܬܵܐ ܠܒܲܪ ܡ̣ܢ ܬܪ̈ܥܹܝܗܝ\nܕܡܙܥܲܪ ܠܲܒܼܪܐ ܘܡܬܚܬܐ ܠܹܗ ܡ̣ܢ ܝܵܠܘܕܹܝܗ. :ܘܐܸܢ ܗܵܟܲܢܵܐ ܗ̄ܝ̣ ܗܵܕܹܐ ܕܥܘ̣ܠܐ ܗ̄ܘ̣ ܠܡܐܡܲܪ ܗܵܟ̣ܵܢ\nܓܕܘܼܠܘ ܠܹܗ ܟܠܝܼܠܵܐ ܠܡܬܪܓܡܢܐ ܕܫܲܦܝܼܪ ܬܲܪܓܸܡ. :ܠܟܼܘܿܢ ܗ̄ܘ̣ ܐܸܡ̇ܪܬ ܕܣܥܘܿܪܘ ܗܵܕܹܐ ܚܢܲܢ ܠܵܐ ܡܨܝܵܐ\nܗܘܬܼܵܐ ܪܒܬܼܵܐ ܒܝܢܲܢ ܘܲܠܗܘܿܢ ܠܵܐ ܡܬܥܒܼܪܵܐ. :ܠܵܐ ܫܠܡܝܼܢܲܢ ܠܗܝܼܢܲܢ ܠܗܪ̈ܛܝܼܩܹܐ ܢܚܬܐ ܣܕܝܼܩܵܐ\nܘܠܵܐ ܡܪܡܝܼܢܲܢ ܚܡܪܵܐ ܛܵܒܼܵܐ ܒܙܩ̈ܐ ܕܛܘܥܝܝ. :ܠܐ ܝܗܒܝܢܲܢ ܩܘܼܕܫܵܐ ܕܟܿܝܵܐ ܕܗܝܡܢܘܼܬܲܢ\nܠܟܠܒܹ̈ܐ ܦܐܩ̈ܐ ܕܠܵܐ ܡܣܬܟܠܝܼܢ ܚܹܝܠ ܐܝܼܬܘܼܬܵܐ. :ܠܡ̇ܢ ܡܪܝܢܲܬ ܡܪܓܢܝܬܐ ܕܬܵܘܕܝܼܬ ܢܦܫܲܢ\nܩܕܼܵܡ ܪ̈ܥܝܢܹܐ ܪ̈ܚܡܲܝ ܙܒܼܠܵܐ ܐܲܝܟ ܚܝܘܬ̈ܐ. :ܠܵܐ ܪܕܝܢܲܢ ܒܐܘܼܪܚܵܐ ܕܬܵܘܫܵܐ ܥܲܡ ܛܥ̈ܝܐ\nܘܠܐ ܚܙܩܝܢܢ ܒܲܫܒܝܼܠ ܙܹܐܦܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ. :ܠܵܐ ܡܬܚܬܝܢܲܢ ܠܪܡ ܡ̣ܢ ܟܠܐ ܠܘܵܬ ܡܘܿܟܵܟ̣ܵܐ\nܘܠܵܐ ܡܡܝܬܝܼܢܲܢ ܠܗ̇ܝ ܚܲܝܘܼܬܵܐ ܝܗܒܬ̤ ܚܲܝܹ̈ܐ.","english":"Behold, there is nothing that is not a sufferer, or it is a sufferer whose one part feels pain and another part endures without end. If the Only-begotten fell in his struggle beneath death, he would cut off the immortality of the name of being. And if he fell as the Word, not as our word, what would he raise from his fall and give life? For that his resurrection raises the falls of this difficult one, and for the other his resurrection is a thing lacking and also deficient. If the Spirit and the power of the Father perfected him, behold it is shown that he is much lower than being. And if he is less than being, why do I say, what do you have in common with Arius as a stranger? Because of this the church expelled him outside its doors, because he diminished the Son and lowered him from his begetter. And if it is so, this is an injustice to say thus: they crowned him a crown for the translator who translates well. To you I said that this deed, a great sin, was not able to be done by you, and to you it is not passable. You did not complete for yourselves the heretics with a righteous mind, and you did not mix good wine with the skins of error. You did not give the pure holiness of your faith to the barking dogs who do not understand the power of being. Why did you sell the pearl of your confession before the shepherds, lovers of dung, like beasts? You did not walk on the path of truth with the erring, and you did not travel on the way of the stumbling of suffering. You did not lower yourselves from all to flattery, and you did not put to death that life which gave life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܼܚܝܼܕܵܐ","severity":"info","text":"The term 'Only-begotten' (ܝܼܚܝܼܕܵܐ) is a standard Christological title for Christ, central to Narsai's anti-Arian polemic.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܝܼܘܿܣ","severity":"info","text":"Arius (d. 336) taught that the Son was a created being, subordinate to the Father. Narsai here rejects any comparison between Christ and Arius, aligning with Nicene orthodoxy.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܕܬܵܐ","severity":"info","text":"The reference to the church expelling Arius 'outside its doors' reflects the historical condemnation of Arianism at the Council of Nicaea (325) and its ongoing rejection in Syriac tradition.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܘܼܬܼܵܐ","severity":"info","text":"The term 'being' (ܐܝܼܬܘܼܬܼܵܐ) is a key ontological category in Narsai's Christology, denoting the divine essence from which the Son is not separate.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of rhetorical questions about Christ's nature to a direct address condemning heretics, using a repetitive 'you did not' structure to reinforce orthodoxy.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܪܓܡܢܐ","severity":"caution","text":"The phrase 'crowned him a crown for the translator who translates well' is obscure; it may be a sarcastic reference to a rival interpreter, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'translator' (ܡܬܪܓܡܢܐ) is unclear; possibly a polemical target.","The phrase 'the other his resurrection' (ܘܕܐܚܪܝܢ ܢܩܝܼܡܝܼܘܗܝ) may refer to a different type of resurrection or a different subject."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܟܝܵܫܵܐ ܗ̄ܘ̣ ܕܢܦ̣ܠ ܒܫܝܘܿܠ ܗܵܘܬܼܵܐ ܬܚܬܝ ܡܘܵܬܼܵܐ\nܒܝܲܕ ܡܝܘܿܬܵܐ ܕܡܝܼܬ ܒܲܟܼܝܵܢܹܗ ܠܒܘܼܛܵܠ ܡܵܘܬܵܐ. :ܠܨܦܐ ܓܒܝܠܐ ܡ̣ܢ ܕܚܝܼܚܐ [ܢ]ܢܩܫ ܗ̄ܘ̣ܵܐ ܡܘܬܵܐ\nܘܗ̣ܦܟ ܓܒܼܠܗ ܡܠܩܢ ܟܠܐ ܪܘܼܚܢܵܐܹܝܬ. :ܗܘ̤ܝܘ ܕܥܡ̣ܪ ܝܘܡ̈ܐ ܬܠܵܬܐ ܥܲܡ ܥܢܝܼ̈ܕܹܐ\nܘܗܘ̤ ܐܬܢܚܲܡ ܒܲܬܠܝܼܵܬܵܝܵܐ ܘܢܚܸܡ ܓܸܢܣܲܢ. ܚܣܡܵܐ ܥܘܼܝܪܐ ܣܡܝܼ ܐܸܢܘܿܢ ܠܐܟܼܠܲܝ̈ ܩܪܨܐ:\nܘܠܵܐ ܐܬܒܩܝܼܘ ܒܢܘܼܗܪܵܐ ܓܠܝܵܐ ܕܢܘܼܕܚܵܡ ܦܲܓܼܪܹܗ. :ܒܢܚܬܐ ܕܟܣܦܵܐ ܨܒܘ ܕܢܘܣܘܢ ܠܟܪܘܙܘܬܹܗ\nܘܬܠܚܗ ܠܢܚ̇ܬܐ ܕܙܩܲܪ ܢܟܼܠܐ ܘܲܥܙܩܘܼܪ̈ܵܘܗܝ. :ܒܟܸܣܦܵܐ ܙܒܢܘܼܗ̇ ܝܼܗܘܼܕܵܐ ܠܥܲܒܼܕܘܼܬ ܡܵܘܬܼܵܐ\nܘܡ̣ܢ ܕܐܬܢܚܡ ܛܠ̣ܡܘ ܢܘܚܡܹܗ ܒܟܸܣܦܵܐ ܢܟܝܼܠܵܐ. :ܘܡܵܢܵܐ ܢܸܥܒܸܕ ܟܸܣܦܵܐ ܢܘܼܝܼܠܵܐ ܠܩܘܼܫܬܼܵܐ ܓܠܵܝܐ\nܟܲܕ ܡܬܡܥܲܠ ܐܲܝܟ ܟܵܪܘܿܙܵܐ ܐܒܦܘܼܡ ܫܲܬܼܝܼܩܹ̈ܐ. :ܟܸܐܦܹ̈ܐ ܘܩܲܒܼܪܹ̈ܐ ܘܐܦܲܝ̈ ܬܪ̈ܥܐ ܩܥ̣ܵܘ ܠܲܡܠܝܼ̈ܠܹܐ\nܕܩܘܡܘ ܛܒܝܼ̈ܥܹܐ ܘܩܲܒܸܠܘ ܣܒܪܼܐ ܕܚܝ̇ܬ ܡܝ̈ܬܐ. :ܘܐܼܢ ܫܬܝܼܩܹ̈ܐ ܘܲܕܠܵܐ ܦܘܼܡܵܐ ܩܥ̣ܘ ܙܟܘܬܹܗ\nܒܲܛܝܼܠ ܡܵܕܹܝܬ ܢܸܟܼܠܗ ܕܟܸܣܦܵܐ ܘܠܵܐ ܡܸܬܼܗܲܝܡܢ. :ܡܠܝܼ̈ܠܹܐ ܡܝܪ̈ܫܹܐ ܣܗ̈ܕܐ ܗܘ̣ܘ ܠܹܗ ܠܘܵܬ ܛܠܘܿܡܹ̈ܐ\nܘܐܪܡܝܼܘ ܐܝܼܕܼܵܐ ܒܲܕܝܬܩܹܐ ܕܡܵܘܬܹܗ ܘܚܲܝܵܘ̈ܗܝ. :ܣܦܪܐ ܡܗܝܼܪܵܐ ܘܚܲܝܵܠܵܐ ܕܪܘܼܚܵܐ ܕܫܸܡ ܙܟ̣ܘܬܵܐ\nܝܗ̣ܒ ܬܚܘܝܼܬܵܐ ܒܐܦܲܝ̈ ܬܲܪܥܵܐ ܕܣܲܕܩܹܗ ܠܲܬܪܹܝܢ. :ܘܚܘܝܼ ܕܫܒܩܹܗ ܠܗܲܝܟܠ ܕܒܼܚܵܐ ܕܚܘܼܣܵܝ ܥܲܡܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܨܵܒܹܐ ܒܲܕܡܵܐ ܓܢܥܓܼܐ ܠܬܲܪܥܘܼܬ̤ ܐ̄ܢܵܫ̈ܐ. :ܒܐܦܝ̈ ܬܪܥܵܐ ܓ̣ܠܐ ܠܘܼܚܵܡܹܗ ܕܥܲܠ ܡܘ̈ܚܹܐ\nܕܐܸܢ ܫܲܬܝܼܩܵܐ ܒܠܸܠ ܘܐܫܬܬܲܩ ܟܡܵܐ ܡܲܠܠܹܐ. :ܢܓܼܪܵܐ ܕܪܘܓܼܙܐ ܚܲܝܵܒܵܐ ܗ̄ܘ̣ܵܬ ܦܪܘܿܫܘܼܬܵܐ\nܘܐܪܝܼܡ ܫܲܒܼܛܵܐ ܘܲܡܚܵܐ ܠܢܚ̇ܬܵܐ ܚܠܦ ܪܸܥܝܵܢܵܐ.","english":"The one who fell into the abyss beneath death, by the mortality of his death he destroyed the destruction of death. The created nature from the living one resisted death, and changed its nature from the beginning entirely spiritually. He who dwelt three days with the dead, and was embalmed with burial spices and healed the body. Blind envy closed the eyes of the slanderers, and they were not illuminated by the clear light of the healing of his body. With the shame of silver they wished to corrupt his proclamation, and to abolish the truth which the Word and his apostles proclaimed. With silver Judas sold the servitude of death, and when he was embalmed, they wronged his healing with weighed silver. And what can evil silver do to the manifest truth, when it is administered like a herald before the silent? Stones, graves, and the faces of doors cried out to the rational ones: \"Rise, you who are buried, and receive the hope of the life of the dead.\" And the silent and mouthless ones cried out his victory. The vain knowledge of all silver is not to be trusted. Rational ones, witnesses, were for him before the wrongdoers, and they laid their hand on the covenants of his death and his life. The skilled and powerful scribe of the Spirit of the name of victory gave testimony before the door of his righteousness to both. And he showed that he left the temple of the mercy of the people, and no longer desires to stain the threshold of men with blood. Before the door he revealed his healing over the bones, that if the silent one by night was silent, how many spoke. The sword of wrath was a guilty separation, and it raised the scepter and struck the truth for the sake of the thought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܫܵܐ","severity":"info","text":"The term ܟܝܵܫܵܐ (kyašā) is here rendered 'abyss' but can also mean 'depth' or 'pit'; in this context it likely refers to the underworld or Sheol, consistent with Narsai's typological use of Christ's descent.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܗ̣ܦܟ ܓܒܼܠܗ ܡܠܩܢ ܟܠܐ ܪܘܼܚܢܵܐܹܝܬ","severity":"info","text":"The phrase 'changed its nature from the beginning entirely spiritually' echoes the Pauline concept of spiritual transformation (cf. 1 Cor 15:44–45) and the resurrection as a reordering of created nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܟܸܣܦܵܐ ܙܒܢܘܼܗ̇ ܝܼܗܘܼܕܵܐ ܠܥܲܒܼܕܘܼܬ ܡܵܘܬܼܵܐ","severity":"info","text":"The reference to Judas selling Christ for silver alludes to the betrayal narrative (Matt 26:14–15) and is used by Narsai to contrast venal corruption with the incorruptible truth of the resurrection.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܸܐܦܹ̈ܐ ܘܩܲܒܼܪܹ̈ܐ ܘܐܦܲܝ̈ ܬܪ̈ܥܐ ܩܥ̣ܵܘ","severity":"info","text":"The motif of stones, graves, and door-faces crying out to the rational ones parallels the apocryphal Gospel of Nicodemus (Descensus ad Inferos) where inanimate objects testify to Christ's victory over death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܼܢ ܫܬܝܼܩܹ̈ܐ ܘܲܕܠܵܐ ܦܘܼܡܵܐ ܩܥ̣ܘ ܙܟܘܬܹܗ","severity":"info","text":"This line forms a rhetorical climax: the silent and mouthless ones (inanimate objects) cry out Christ's victory, contrasting with the earlier failure of rational beings to perceive the truth, reinforcing the homiletic structure of paradox.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܪܝܼܡ ܫܲܒܼܛܵܐ ܘܲܡܚܵܐ ܠܢܚ̇ܬܵܐ ܚܠܦ ܪܸܥܝܵܢܵܐ","severity":"caution","text":"The final clause is textually uncertain: 'raised the scepter and struck the truth for the sake of the thought' may be corrupt or elliptical; the Syriac ܠܢܚ̇ܬܵܐ (la-šrārā) could also be read as 'to the truth' or 'against the truth', affecting the interpretation of the sword of wrath.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who fell into the abyss' is ambiguous: it could refer to Christ (as a paradoxical descent) or to a generic sufferer; the context of resurrection suggests Christ, but the phrasing is deliberately multivalent.","The phrase 'the sword of wrath was a guilty separation' is syntactically ambiguous; it may refer to the division between truth and falsehood or to a historical event (e.g., the persecution of Christians)."],"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":":ܚܲܡܠܹܗ ܠܣܲܝܦܵܐ ܕܓܙܪܕܝܼܢܹܗ ܠܓܘ ܡ̣ܢ ܪ̈ܚܡܘܗܝ\nܘܐܪܝܼܡ ܐܝܼܕܹܗ ܕܢܚܬ ܫܲܒܛܹܗ ܘܟܼܠܝܗܝ ܚܘܼܒܹܗ. :ܠܵܐ ܬܒ̇ܥ ܐ̄ܢܐ ܥܝܵܪܬܵܐ ܕܡܘܬܹܗ ܐܲܝܟ ܚܲܝܒܹ̈ܐ\nܕܠܵܐ ܠܐ[...] ܗ̄ܘ̣ܵܬ ܠܢܫܲܚܹܐ ܐ̄ܢܫ̈ܐ ܕܢܵܘܒܸܕ ܐ̄ܢܵܫ̈ܐ. :ܠܚܝܹ̈ܐ ܕܐ̄ܢܫ̈ܐ ܐܡ̣ܪ ܕܐܸܬܲܝܬ ܘܠܵܘ ܠܐܲܒܼܕܵܢܵܐ\nܘܫܪܵܪ ܐܢܝܢ ܠܒܢ̈ܬ ܩܵܠܵܘ̈ܗܝ ܒܝܲܕ ܣܘܼܥܪ̈ܵܘܗܝ. :ܡܝܼܬ ܡܸܛܠ ܟܠ ܘܐܲܚܝܼ ܠܟܼܠܵܐ ܐܲܝܟ ܕܐܸܫܬܵܘܙܝܼ\nܘܫܲܡܠܝܼ ܘܓܼܡܪ ܣܥܘܿܪܘܼܵܬܐ ܕܚܝܠ ܟܠܐ. :ܡܝܼܬܼ ܒܟܝܢܹܗ ܐܕܡ ܕܲܬܼܪܹܝܢ ܠܦܘܼܬ ܡܘܝܬܹ̈ܐ\nܘܙܩ̣ܦ ܥܲܡܹܗ ܡܵܝܘܼܬܘܼܬܼܵܐ ܘܐܲܚܝܵܗ̇ ܒܚܲܝܵܘ̈ܗܝ. :ܝܗ̣ܒ ܒܢܝܢܵܐ ܕܗܝܘܠ ܦܓܼܪܵܬ ܕܣܬܪܘܼܗܝ ܒܝܼ̈ܫܹܐ\nܘܫܟܼܠܠ ܘܲܒܢ̣ܵܝܗܝ ܡܠܬܹܗ ܕܐܲܒܼܵܐ ܐܲܝܟ ܫܘܼܘܕܵܝܹܗ. :ܢܚܸܬ ܒܟܝܢܐ ܡܘܠܕ ܚܫ̈ܐ ܘܥܡܕ ܒܫܝܘܿܠ\nܘܐܣܸܩ ܥܲܡܹܗ ܨܝܕܵܐ ܕܐܢܫ̈ܐ ܠܚܲܝܹ̈ܐ ܚܲܕܬܹ̈ܐ. :ܬܪܥܹܗ ܠܫܘܼܪܵܐ ܡܘܬܐ ܒܐܦܲܝ̈ ܡܝܼ̈ܬܐ\nܘܲܕܪܲܫ ܐܘܼܪܚܵܐ ܠܡܵܝܘܿܬܘܼܬܵܐ ܠܘܵܬ ܚܲܝܘܼܬܼܵܐ. ܐܲܪܝܼܡ ܩܠܹܗ ܐܲܝܟ ܪܒ ܢܚܠܐ ܩܕܡ ܦܠܚܘ̈ܗܝ. ܕܩܘܡܘ ܘܐܸܬܼܠܲܒܲܒܼܘ ܕܐܢܐ ܙܟܝܬܗ ܠܡܵܘܬܼܵܐ ܘܒܼܝܼܫܵܐ\n:ܐܢܵܐ ܐܚ̇ܕܬ ܕܲܪܐ ܟܲܣܝܵܐ ܒܦܓܼܪܐ ܓܲܠܝܵܐ\nܘܲܠܚܲܣܝܼܢܵܐ ܙܟܹܝܬ ܒܐܵܓܼܘܿܢܵܐ ܘܒܸܪܙܸܬ ܥܘܼܬܼܪܹܗ. :ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܐܸܡ̇ܪܸܬ ܥܲܡܹܗ ܩܕܼܵܡ ܕܝ̇ܢܐ\nܘܟܸܢ ܚܝܒܬܿܗ ܕܥܘ̇ܠܐܝܬ ܫܒܹܐ ܠܹܗ ܓܸܢܣܲܢ. :ܫܛܪܐ ܕܥܘ̣ܠܐ ܐܦܸܩ ܚܵܘܝܼ ܩܕܼܵܡ ܢܸܡܘ̈ܣܹܐ\nܕܠܵܐ ܡܚܲܬܼܡ ܗ̄ܘ̣ܵܐ ܒܐܪܡܝܼ ܐܝܼܕܵܐ ܕܣܗ̈ܕܐ ܒܚܕ̈ܐ. :ܗܘܝ̤ܘ ܕܢܚܸܬܼ ܠܬܲܚܬܝ̈ܬܐ ܕܐܪ̈ܥܢܝܹܐ\nܘܗܘܝ̤ܘ ܕܲܣܠܸܩ ܠܥܸܠ ܡ̣ܢ ܟܠܐ ܕܢܪܝܼܡ ܟܠܐ. :ܒܪܘܟܵܒܼ ܦܓܼܪܹܗ ܩܒܲܥܘ ܡܲܪ̈ܚܐ ܨܨ̈ܐ ܘܪܘܼܡܚܵܐ\nܘܒܚܘܕܬܹܗ ܥܛ̣ܝܗܝ ܠܫܛܪܐ ܕܚܫܲܝ̈ ܦܲܓܼܪܵܐ.","english":"He wielded the sword that cut his covenant into the midst of his own mercies, and raised his hand that struck his tribe and all his debt. He did not seek the wake of his death like the guilty, for whom it was not [...] to be for the burning of men who destroy men. To the life of men he said, \"I have come,\" and not to destruction, and he confirmed his word to the seekers by his deeds. He died for the sake of all and revived all, as was fitting, and he completed and finished the works of the power of all. He died in his person, Adam, who was second to the dead, and he raised with him mortality and gave it life through his life. He gave a sign of the matter of the bodies that his secret ones had hidden, and he fulfilled and sought them, his word of the Father according to his promise. He descended in person, the begetter of pangs, and plunged into Sheol, and brought up with him the catch of men to new life. He opened the gate of the wall of death in the faces of the dead, and prepared a way for mortality toward life. He raised his voice like a chief of a troop before his servants: \"Arise and be clothed, for this one has conquered death and evil.\" This one took the hidden generation in the revealed body, and conquered the envious one in the contest and scattered his wealth. The envious one spoke with him before the judge, and the sentence of the unjust one was unjustly imposed on his race. He brought out a writ of injustice to show before the laws, which was not sealed by the casting of the hand of witnesses at once. He was one who descended to the depths of the earthly ones, and he was one who ascended above all that raised all. On the chariot of his body, spears, arrows, and lances pierced, and in his renewal he tore up the writ of the pangs of the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܝܼܬ ܡܸܛܠ ܟܠ ܘܐܲܚܝܼ ܠܟܼܠܵܐ","severity":"info","text":"The phrase 'he died for the sake of all and revived all' echoes the Pauline typology of Christ as the second Adam who reverses death; 'all' (ܟܠ) may carry a universal soteriological sense.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܕܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The reference to 'Adam, who was second' (ܐܕܡ ܕܲܬܼܪܹܝܢ) alludes to 1 Cor 15:45, where Christ is the second Adam who brings resurrection.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (ܫܝܘܿܠ) is the Hebrew underworld, used in Syriac Christian literature for the realm of the dead; Christ's descent and ascent here mirror the Harrowing of Hell tradition.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܪܝܼܡ ܩܠܹܗ ܐܲܝܟ ܪܒ ܢܚܠܐ","severity":"info","text":"The passage shifts from narrative to direct speech with 'He raised his voice like a chief of a troop,' introducing a kerygmatic call to resurrection, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܠܐ[...] ܗ̄ܘ̣ܵܬ","severity":"caution","text":"The text has a lacuna after ܕܠܵܐ ܠܐ[...]; the English draft supplies 'for whom it was not [...] to be for the burning,' but the Syriac is uncertain, affecting the sense of the guilty's fate.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܪܘܟܵܒܼ ܦܓܼܪܹܗ ܩܒܲܥܘ ܡܲܪ̈ܚܐ ܨܨ̈ܐ ܘܪܘܼܡܚܵܐ","severity":"info","text":"The image of Christ's body as a chariot pierced by spears and arrows parallels Ephrem's Hymns on the Nativity, where Christ's incarnate body is a vehicle of victory over death.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in line 2 (ܕܠܵܐ ܠܐ[...] ܗ̄ܘ̣ܵܬ) leaves the fate of the guilty unclear; the reading taken follows the English draft's 'burning' as a plausible restoration.","The identity of 'the envious one' (ܟܹܐܢܵܐ) is ambiguous—could refer to Satan or a human adversary; the context of a trial suggests a cosmic opponent."],"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":16,"ref":"p16","source":":ܢܚܸܬ ܥܲܠ ܐܲܪܝܵܐ ܠܡܪܒܘܥܝܼܬܹܗ ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ\nܘܐܥܕܝܼ ܓܙܪܐ ܕܓܢܣܹܗ ܕܐܕܡ ܕܲܡܒܲܣܒܸܣܘܵܐ. ܩܵܥ̣ܵܐ ܒܵܗ̇ ܒܫܝܘܿܠ ܐܲܝܟ ܚܲܣܝܼܢܵܐ ܘܙܵܥ ܫܬܐܣܹܝ̈ܗ̇. ܘܬܒܲܪ ܬܲܪ̈ܥܹܝܗ̇ ܘܦܣܩ ܡܘܼܟܼܠܝ̈ܗ̇ ܘܲܒܙܵܗ̇ ܡܲܦ̣ܩ. :ܐܲܪܝܼܡܘ ܬܲܪ̈ܥܹܐ ܐܦܲܝ̈ ܬܲܪ̈ܥܹܐ ܟܲܕ ܢܦ̇ܩ ܗ̄ܘ̣ܵܐ\nܘܡܗܠܠܝܼܢ ܗ̄ܘ̣ܵܘ ܪ̈ܘܚܢܝܹܐ ܠܚܹܝܠ ܙܵܟܘܬܹܗ. [ܐܢܐ ܚܡܫܐ ܓ̱ܪ̈ܙܐ ܕܘܼܙܝܼܢ̈ܐ.]\nܫܡܝܵܐ ܘܐܪܥܵܐ ܦܘܡ̈ܐ ܗܘ̤ܘ ܠܹܗ ܚܠܵܦ ܛܵܠܘܡܹ̈ܐ:\nܕܛܠ̣ܡܘ ܚ̈ܝܐ ܩܥ̣ܵܘ ܥܲܢܝܼ̈ܕܹܐ ܘܚܬܡܘ ܚܪ̈ܫܹܐ. :ܟܸܢܫܲܝ̈ ܪܘܡܵܐ ܒܚܸܬܘ ܠܐܝܩܪܹܗ ܕܐܲܪܥܵܢܵܝܵܐ\nܘܙܲܚܲܝܘ ܡܘܬܹܗ ܘܐܲܟܕܲܙܘ ܚܲܝܵܘ̈ܗܝ ܠܲܟܢܘ̈ܬܹܗ. :ܣܒܼܪܐ ܕܚ̈ܝܐ ܐܝܬܝܼܘ ܥܝܼܪܹ̈ܐ ܠܒܹܝܬܼ ܡܝܘ̈ܬܐ\nܩܘܡܘ ܘܐܬܠܒܲܒܼܘ ܥܦܪ̈ܢܝܹܐ ܒܒܘܼܛܵܠ ܡܵܘܬܵܐ. :ܩܥ̣ܵܘ ܘܐܡ̣ܪܘ ܠܹܗ ܠܡܚܒܠܢܵܐ ܕܗܕܡܲܝ̈ܟܘܿܢ\nܕܐܝܵܟܘ ܥܘܼܩܣܵܟ ܚܸܘܝܵܐ ܕܩܲܛܠܲܢ ܒܐܘܼܟܼܠܹܗ ܕܦܵܐ[...]ܐ. :ܬܢܘ ܘܐܗܸܠܘ ܒܹܗ ܟܕܓ̇ܚܟܝܢ ܐ̄ܢܬܘܿܢ ܥܲܠ ܨܢ̈ܬܹܗ\nܕܡܵܢܵܐ ܥܒ̇ܕ ܕܦܣܩܘܼܗܝ ܚ̈ܝܐ ܠܐܝܼܠܢ ܡܵܟܵܬܐ\n:ܒܝܲܕ ܦܸܠܐܬܵܐ ܡܠܸܠܘ ܫܡܹܗ ܒܕܡܘܼܬ ܫܸܡܫܘܿܢ\nܕܦܓܼܪܐ ܕܒܠܥ̣ܬ ܗ̄ܘ̣ܵܐ ܠܹܗ ܢܒ̣ܥܐ ܡܵܘܠܹܕܼ ܚܲܝܹ̈ܐ. :ܡ̣ܢ ܓܵܘ ܐܘܼܟܼܠܵܐ ܢܦ݂ܲܩ ܠܲܢ ܐܘܼܟܼܠܵܐ ܪܘܚܵܢܝܵܐ\nܘܡ̣ܢ ܕܚܝܼܝܲܢ ܡܵܘܠܸܕ ܚܲܫܹ̈ܐ ܪܕܬ̤ ܚܠܝܘܼܬܼܵܐ. :ܢܚܕܘܢ ܥܡܲܢ ܫܡܲܝܵܐ ܘܐܪܫܵܐ ܡܠܝ̈ܠܐ ܘܚܲܪ̈ܫܹܐ\nܕܕܒܚܵܐ ܕܡ̣ܢܲܢ ܪܥܝܼ ܠܡܪܐ ܥܲܡ ܒܪ̈ܝܬܹܗ. :ܚܕ ܪܫܝܬܵܐ ܩܪܸܒܼ ܓܢܣܢ ܠܐ ܠܗܘܼܬܵܐ\nܘܝܗ̣ܒ ܠܲܡ ܒܐܝܼܕܹܗ ܐܬ̤ܐ ܕܫܲܝܢܵܐ ܘܚܘܼܕܬ ܟܠܐ. :ܥܡܲܢ ܢܘܕܘܢ ܐܪ̈ܥܢܝܹܐ ܘܫܡܝܫܹ̈ܐ\nܒܪܝܟ ܕܒܦܓܼܪܢ ܚܵܘܝܼ ܚܘܼܒܹܗ ܠܘܵܬ ܬܘܼܩܵܢܵܘ̈ܗܝ܀ ܫܠܸܡ܀","english":"He descended upon the lion to its lair with the weapon of the Spirit, and he brandished the sword of his covenant that Adam had made to tremble. He cried out in Sheol like a righteous one and shook its foundations. He broke its gates and cut its bolts, and in it he brought forth the dead. The gates of the faces of the gates were lifted up when he went forth, and the spiritual ones were praising the power of his victory. [These are the five verses of the mysteries.] Heaven and earth became mouths for him instead of trumpets: they cried out, \"Life!\" the witnesses cried out, and the deaf sealed it. The pillars of Rome sinned against the honor of the earthly one, and they denied his death and affirmed his life to his enemies. The watchers brought the hope of life to the house of the dead: \"Arise and put on the dust-ones in the abolition of death!\" They cried out and said to the destroyer of your members, \"How is your sting, the serpent that kills us, in its food of [...]?\" They came and rejoiced in him, while laughing, your sign upon his ribs: \"What has he done that life has cut off the tree of beatings?\" By means of a wonder they spoke his name in the likeness of the sun, of the body that had swallowed him, seeking to give birth to life. From within the devourer he brought forth for us a spiritual devourer, and from the one who devours, giving birth to pains, sweetness pursued. The heavens and the earth rejoiced with us, the rational and the deaf, over the sacrifice that the shepherd offered to the Lord with his creatures. One beginning approached the covenant, not to nothingness, and gave us in his hand the sign of the cross and renewed all. With us the earthly and heavenly ones rejoiced: blessed is he who in the flesh shows his love to his creatures. The end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܪܝܵܐ","severity":"info","text":"The 'lion' (ܐܲܪܝܵܐ) is a metaphor for death or Satan, whose lair is Sheol; Christ descends with the 'weapon of the Spirit' to conquer it.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"The cry in Sheol and the shaking of its foundations echo the Harrowing of Hell tradition, drawing on Psalm 24 and 1 Peter 3:19, where Christ's descent frees the dead.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓ̱ܪ̈ܙܐ ܕܘܼܙܝܼܢ̈ܐ","severity":"info","text":"The phrase 'five verses of the mysteries' (ܚܡܫܐ ܓ̱ܪ̈ܙܐ ܕܘܼܙܝܼܢ̈ܐ) is a liturgical rubric, likely indicating a section of five stanzas for a hymn or memra, common in Narsai's works.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪ̈ܘܡܵܐ","severity":"info","text":"The 'pillars of Rome' (ܪ̈ܘܡܵܐ) likely refer to Roman authorities or pagan persecutors who denied Christ's resurrection, a theme in early Syriac anti-polemical literature.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܸܠܐܬܵܐ","severity":"info","text":"The 'wonder' (ܦܸܠܐܬܵܐ) of speaking Christ's name 'in the likeness of the sun' parallels the Syriac tradition of the cross as a cosmic sign, as in Ephrem's Hymns on the Crucifixion.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܵܐ[...]ܐ","severity":"caution","text":"The text at ܦܵܐ[...]ܐ is corrupt; the English draft reads 'food of [...]' but the Syriac is lacunose, possibly 'food of the serpent' or 'food of the devourer'.","cites":[{"key":"ed:dsc-67","label":"source edition: On the Resurrection","url":"https://syriaccorpus.org/67"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lion' (ܐܲܪܝܵܐ) is ambiguous: it could be death, Satan, or a specific adversary; the reading taken is death/Sheol.","The phrase 'five verses of the mysteries' may be a later liturgical insertion; its exact function in the original memra is uncertain.","The corrupt word ܦܵܐ[...]ܐ leaves the object of the serpent's food unclear; the translation assumes a lacuna."],"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."}]}]}