{"slug":"dsc-68","id":"syriac:dsc:dsc-68","title":"On the Confessors","title_source":"On the Confessors","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:35:33Z","cost_usd":0.016948},"source":{"registry_id":"syriac:dsc:dsc-68","work_id":"dsc-68","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/68"},"stats":{"passages":26,"english_words":7098,"coptic_letters":0,"source_letters":15649,"commentary_units":150,"commentary_kinds":8,"derived_notes":0,"ambiguities":46,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-68","abstract":"On the Confessors is a metrical homily (memra) by Narsai, a prominent theologian of the Church of the East, composed in the late fifth or early sixth century CE. The work honors confessors—Christians who survived persecution—as victors through suffering, distinct from martyrs. It survives only in East Syriac manuscripts, indicating its use in East Syriac monastic and liturgical settings, likely for the vigil of the Confessors. The text employs Syriac wordplay and Pauline themes, emphasizing the confessors' imitation of Christ's passion. The edition relies on a single manuscript without critical apparatus, limiting textual certainty.","historical_context":"Narsai (ca. 399–502 CE) was a key figure in the Church of the East, teaching at the School of Edessa and later at Nisibis. His works reflect the theological and liturgical developments of the East Syriac tradition, which separated from the West Syriac tradition after the Council of Ephesus (431 CE). On the Confessors was composed in Syriac, the liturgical language of the Church of the East, and survives only in East Syriac manuscripts, with no West Syriac witnesses. This suggests a provenance within the Church of the East, likely in the region of Nisibis or Edessa. The memra was read during the liturgical commemoration of confessors, a category of saints who confessed Christ under persecution but survived, distinct from martyrs. The work's style and doctrine align with Narsai's other memre, but its dating relies on internal consistency rather than external attestation. The text's transmission is limited to a single manuscript base, with no collation of other witnesses, reflecting the fragmentary survival of East Syriac liturgical poetry.","significance":"On the Confessors is significant for its theological distinction between confessors and martyrs in East Syriac tradition, and for its use of Pauline motifs to frame suffering as victory. It provides insight into the liturgical veneration of confessors in the Church of the East and the rhetorical strategies of Narsai, a major Syriac poet. The work also illustrates the broader Syriac literary tradition of metrical homilies for liturgical vigils.","timeline":[{"date":"5th c. CE","event":"Narsai's floruit (ca. 399–502 CE); composition of On the Confessors likely in this period."},{"date":"5th–6th c. CE","event":"Transmission of the work within East Syriac manuscript tradition, likely in monastic scriptoria."},{"date":"431 CE","event":"Council of Ephesus; subsequent division between East and West Syriac traditions, affecting textual transmission."},{"date":"6th–7th c. CE","event":"Possible use of the memra in East Syriac liturgical vigils for confessors."},{"date":"19th–20th c. CE","event":"Modern edition based on a single East Syriac manuscript; no critical apparatus."}],"relations":[{"work":"On the Martyrs (Narsai)","relation":"Companion memra on related category of saints","key":"","label":null,"url":null},{"work":"Homilies on the Confessors (Ephrem the Syrian)","relation":"Earlier Syriac model for the genre","key":"","label":null,"url":null},{"work":"Acts of the Persian Martyrs","relation":"Contemporary hagiographical tradition","key":"","label":null,"url":null},{"work":"Pauline Epistles (1 Cor 15, Col 2)","relation":"Theological source for victory through suffering","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the work is based on stylistic and doctrinal consistency with Narsai's other works, not on external attestation.","The edition relies on a single manuscript with no collation of other witnesses; variant readings are not provided.","The English translation may smooth over Syriac wordplay; readers should consult the Syriac for rhetorical nuance.","No evidence of use in West Syriac lectionaries; the work survives only in East Syriac tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000507,"generated":"2026-11-15T05:35:33Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/68"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8570"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-68","status":"pass","blocking":[],"warnings":[],"stats":{"passages":26,"translated":26,"commentary_passages":26,"commentary_units":150,"english_words":7098,"source_letters":24446,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives only in East Syriac manuscript tradition, with no known West Syriac witness. This suggests a provenance within the Church of the East.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai’s floruit is ca. 399–502 CE. The dating of this memra rests on stylistic and doctrinal consistency with his other works, not on external attestation.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was read in East Syriac monastic settings, likely as part of the liturgical commemoration of confessors. No evidence of use in West Syriac lectionaries.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition’s English translation occasionally smooths over Syriac wordplay (e.g., on ‘confessor’ and ‘witness’). Readers should consult the Syriac for rhetorical nuance.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical apparatus is provided for variant readings. The edition is based on a single manuscript, with no collation of other witnesses.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 26 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":26},"term_index":[],"citations":{"ed:dsc-68":{"label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}},"segments":[{"i":1,"ref":"p1","source":"ܕܲܥܪܘܼܒܼܬܵܐ ܕܡܵܘܕܿܝܵܢܹ̈ܐ\nܡܐܡܪܐ ܕܥܣܪܝܢ ܘܬܪܒܥܐ\nܕܲܥܪܘܼܒܼܬܵܐ ܕܡܵܘܕܿܝܵܢܹ̈ܐ\nܥܘܼܢܵܝܵܐ\nܬܵܘܕܿܝܼ ܠܚܲܝܠܵܐ ܕܚܲܝܸܠ ܣܵܗܕܵܘ̈ܗܝ ܘܲܢܲܨܚ̣ܘ ܘܲܙܟܼܵܘ\nܒܚܲܝܠܵܐ ܕܪܸܚܡܬܹܗ: ܐܲܚܲܝ̈. :ܩܵܠ ܙܵܟܼܘܼܬܼܵܐ ܕܲܒܼܪܹܫ ܩܲܝܣܵܐ ܫܡܲܥ̣ܘ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܲܩ̣ܢܵܘ ܣܲܒܼܪܵܐ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܪܘܼܚܢܵܐܝܼܬܼ ܀ :ܚܲܕܼ ܡ̣ܢ ܓܸܢܣܵܐ ܕܚܵܒܼ݂ ܒܲܚܛܝܼܬܼܵܐ ܙܟܼܵܐ ܒܲܨܠܝܼܒܼܵܐ\nܘܩܵܡ̣ܘ ܚܲܝܵܒܹ̈ܐ ܠܩܵܠ ܙܵܟܼܘܼܬܹܗ ܘܲܠܒܸܫ̣ܘ ܙܲܝܢܵܐ ܀ :ܒܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܫܩ݂ܲܠ ܙܵܟܼܘܼܬܼܵܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܘܲܒܼܢܲܝ̈ ܓܸܡܣܹܗ ܒܪ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܘܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܀ :ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܩܥܵܬ̤ ܒܐܲܪܥܵܐ ܫܡ݂ܲܥܘ ܐܲܪ̈ܥܵܢܹܐ\nܕܩܘܼܡܘ ܐܸܬܼܠܲܒܸܿܒܼܘ ܐ̄ܢܵܐ ܒܲܠܚܘܿܕܲܝ ܙܟܹ̇ܝܬܼ ܒܲܨܠܝܼܒܼܵܐ ܀ :ܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܣܲܒܼܪܵܐ ܕܫܸܡ ܙܵܟܼܘܼܬܼܵܐ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܘܠܲܒܸܿܒܼ ܐܸܢܘܿܢ ܩܵܠ ܫܘܼܘܕܵܝܵܐ ܕܚܲܕܼ ܕܐܸܬܼܢܲܨܚ ܀ :ܠܵܐ ܡܲܨܝܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̇ܝܘܿܬܼܬܼܵܐ ܠܡܸܚܣܲܢ ܚܲܫܹ̈ܐ\nܘܕܲܚܙܵܬ̤ ܦܲܓܼܪܵܐ ܕܢܼܠܸܐ ܒܩܲܝܣܵܐ ܩܢܵܬ̤ ܠܘܼܒܵܒܼܵܐ ܀ :ܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܵܐ ܪܲܦܝܵܐ ܠܡܸܣܢܵܐ ܚܲܝܹ̈ܐ\nܘܕܼܐܫܝܼܛ ܐܸܢܘܿܢ ܚܚܲܕܼ ܦܲܓܼܪܵܢܵܐ ܚܲܝܸܨ ܪ̈ܓܼܫܵܘܗܝ ܀ :ܠܵܐ ܝܵ̇ܕܥܝܼܢ ܗ̄ܘ̣ܵܐ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܡܸܪܕܼܵܐ ܠܪܵܘܡ̇ܐ\nܘܕܼܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܚܲܕܼ ܐܲܪܥܵܢܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܀ :ܠܵܐ ܡܦܵܣܝܼܢ ܗ̄ܘ̣ܵܘ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܕܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܀ :ܠܵܐ ܚܵܟܼܡ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܕܵܫ ܟܸܣܦܵܐ ܬܚܹܝܬܼ ܪܸ̈ܓܼܠܲܝܗܘܿܢ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܚܲܕܼ ܟܲܕܼ ܦܲܟܼܪܹܗ ܘܕܼܵܫܹܗ ܒܐܲܪܥܵܐ ܀","english":"On the Confessors — Narsai\n\nThe Eve of the Confessors\nA Memra of Twenty-Four\nThe Eve of the Confessors\nA Response\n\nThanks be to the power that empowered his martyrs, and they triumphed and conquered\nby the power of his love, my brothers. The sound of victory on the wood heard the dead,\nand they stood in hope to receive the prize spiritually. One from the race of sinners conquered by the cross,\nand the guilty stood at the sound of his victory and put on arms. In soul and body Adam of two took victory,\nand in the limbs of his race by the senses of the body and the movements of the soul. That daughter of a voice that cried out in the earth heard the earth-dwellers,\nthat they should arise and be encouraged: \"Lo, I alone have conquered by the cross.\" There was no hope of the name of victory for the corporeal,\nand the heart became the sound of confession of one who triumphed. Death was not able to cut short the pains,\nand when it saw the body suspended on the wood, it cried out in lamentation. The weak body was not able to sustain life,\nand when it was cast down, a corporeal one became, and it strengthened its senses. The earth-dwellers did not know how to ascend to the height,\nand one earth-dweller opened a path before their eyes. They were not fit to receive the prize by the senses of the body,\nand it was shown by the violence of abstinence from food. They were not wise enough to tread on silver under their feet,\nand one taught when he was stripped and trampled on the earth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܲܥܪܘܼܒܼܬܵܐ ܕܡܵܘܕܿܝܵܢܹ̈ܐ","severity":"info","text":"The heading 'The Eve of the Confessors' and the designation 'A Memra of Twenty-Four' indicate this is the first of 24 metrical homilies (memre) for the liturgical vigil of the Confessors, a category of martyrs who confessed faith under persecution.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܵܘܕܿܝܵܢܹ̈ܐ","severity":"info","text":"The Syriac term 'mawdyane' (confessors) refers to those who confessed Christ under persecution but survived, distinct from martyrs (sahde). Narsai's work honors them as victors through suffering.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܨܠܝܼܒܼܵܐ","severity":"info","text":"The repeated phrase 'conquered by the cross' echoes Pauline theology of Christ's victory over sin and death (e.g., 1 Cor 15:57, Col 2:15), applied here to the confessors' imitation of Christ's passion.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܵܐ","severity":"info","text":"The 'prize' (dara) refers to the martyr's crown, a common motif in Syriac martyr literature, symbolizing eternal reward for those who endure torture and death for faith.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The reference to 'Adam of two' (i.e., of two natures, soul and body) parallels Narsai's anthropological dualism, where victory is achieved through both spiritual and physical suffering, echoing earlier Syriac writers like Ephrem.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܵܠ ܙܵܟܼܘܼܬܼܵܐ ܕܲܒܼܪܹܫ ܩܲܝܣܵܐ","severity":"caution","text":"The phrase 'sound of victory on the wood' is ambiguous: it may refer to the cross (wood) as the instrument of Christ's victory, or to the confessors' torture on wooden instruments. The text does not resolve this.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' who hear the victory cry is unclear: possibly the spiritually dead or deceased martyrs. The phrase 'daughter of a voice' (bat qala) is a Syriac idiom for an echo or divine call, but its referent here is ambiguous."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܛܡܝܼܪ ܗ̄ܘ̣ܵܐ ܘܲܟܼܣܸܐ ܦܲܚܵܐ ܢܟܼܝܼܠܵܐ ܕܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ\nܘܲܪܗܸܛ ܥܲܒܼܕܹܿܗ ܚܲܕܼ ܩܲܠܝܼܠܵܐ ܘܒܲܕܿܩ ܢܸܟܼܠܹܗ ܀ :ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܥܢܸܐ ܗ̄ܘ̣ܵܐ ܦܲܓܼܪܵܐ ܘܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܙܲܗܪܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܡܸܬܼܟܲܬܿܫܝܼܢ ܗ̄ܘ̣ܵܘ ܒܐܸܣܛܵܕܼܝܼܘܿܢ ܕܐܲܬܼܠܹܝܛܘܼܬܼܵܐ\nܘܠܲܝܬܿ ܕܲܡܦܲܢܹܐ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܚܠܵܦ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܢܵܚ̇ܬܿܝܼܢ ܟܠܫܵܥ ܠܡܹܐܚܲܕܼ ܕܼܪܵܐ ܒܐ̄ܢܵܫܵܝ̈ܬܼܵܐ\nܘܡ̇ܐ ܕܐܸܬܼܟܲܬܿܫܘ ܚܵܒܼ݂ܘ ܒܐܵܓܼܘܿܢܵܐ ܘܦܵܫ̣ ܦܘܼܪܥܵܢܵܐ ܀ :ܟܲܕܼ ܕܹܝܢ ܥܵܫܢܲܬ̤ ܚܵܝܵܒܼܘܼܬܼܵܐ ܕܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܐܲܗܠܘ ܘܲܓܼܚܸܟܼܘ ܫܹܐܕܹ̈ܐ ܛܪ̈ܘܼܢܹܐ ܥܲܠ ܚܲܫܝ̈ܗܘܿܢ ܀ :ܚܵܣ̣ ܚܲܢܵܢܵܐ ܕܲܚܙ̣ܵܐ ܨܲܠܡܸܗ ܟܲܕܼ ܡܸܬܼܒܲܙܲܚ\nܘܡܲܫ݂ܚܹܗ ܒܪܘܼܚܵܐ ܠܡܹܐܪܲܥ ܚܲܫܹ̈ܐ ܒܸܣܪ̈ܵܢܵܝܹܐ ܀ :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܚܲܙܩܹܗ ܠܨܲܠܡܹܗ ܐܲܝܟ ܕܲܒܼܙܲܝܢܵܐ\nܕܲܒܼܚܝܠ ܪܘܼܚܵܐ ܢܸܦܘܿܩ ܢܸܙܟܸܿܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܀܆\n:ܢܲܣܝܹܗ ܒܟܼܠܗܹܝܢ ܠܲܩܪܲܒܼܬܼܵܢܵܐ ܦܲܓܼܪܵܢܵܝܵܐ\nܕܲܒܼܢܸܣܝܵܢܹܗ ܢܕܲܪܸܫ ܦܲܓܼܪܵܐ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܒܹܗ ܐܲܝܟ ܢܝܼܫܵܐ ܐܲܠܸܦ ܐܵܢܘܿܢ ܠܲܟܼܢܵܘܵܬܹ̈ܐ\nܕܢܸܗܘܘܿܢ ܚܵܢܹ̇ܝܢ ܠܘܵܬܼ ܬܘܼܩܵܢܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܒ݂ܲܥ ܙܵܟܼܘܼܬܹܗ ܠܐܵܓܼܘܿܢܸܣܛܹ̈ܐ:\nܕܲܢܕܲܡܘܿܢ ܒܹܗ ܒܙܵܘܥܹ̈ܐ ܘܪܸܓܿܫܹܐ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܀ :ܒܚܲܫܵܘ̈ܗܝ ܝܼܠܸܦ̣ܘ ܠܡܹܐܚܲܕܼ ܕܿܪܵܐ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈ܐ\nܘܲܒܼܚܘܼܡܣܵܢܹܗ ܒܲܣܲܪܘ ܘܐܲܫܝܼܛܘ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܀","english":"The fire was hidden and concealed, the coals of the love of glory,\nand its servant ran a little and searched out all of it. In the earthly regions the body was hidden, and the movements of the soul,\nand there was no radiance of spiritual things among the earthly ones. They were contending in the stadium of athletics,\nand there was none to give the crown of victory for their labors. It descended always to take the prize in the contests,\nand when they contended, they saw in the arena, and the recompense remained. But when the guilt of the race of man grew heavy,\nand the evil demons laughed and mocked at their sufferings. The sinner grieved when he saw his image being mocked,\nand his mind was stirred by the spirit to feel the pains of the flesh. By the power of the spirit he strengthened his image like a victor,\nwho by the power of the spirit goes out and conquers the spiritual ones. He sealed him in all the bodily contests,\nso that by his sealing the body might strive toward victory. In him, like a sign, he taught the way to the crowns,\nthat they might live toward the seal of the kingdom of heaven. Like a spectacle, he set his victory for the Augusti,\nthat they might be likened to him in movements and sensations toward the end. In his sufferings they learned to take the prize with the seals,\nand by his fury they burned and scattered the sparks.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܛܵܕܝܼܘܢ","severity":"info","text":"The Greek loanword ʾesṭāḍyōn (στάδιον) designates a stadium for athletic contests, here metaphorically the arena of martyrdom.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܓܘܿܢܸܣܛܹ̈ܐ","severity":"info","text":"The plural ʾāgōsṭē (Augusti) refers to Roman emperors, likely Diocletian and his co-rulers, as the persecuting authorities.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of athletic contests (stadium, crown, victor) is a standard trope in Syriac martyr literature, drawing on 1 Cor 9:24-27 and 2 Tim 2:4-5.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit contrasting the hiddenness of the body and soul with the public contest, culminating in the martyr's victory as a spectacle for the emperors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the martyr as a victor who 'seals' (ܚܬܡ) the body and teaches the way to crowns parallels Ephrem's Hymns on the Faith 6.7-8.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܢܟܼܝܼܠܵܐ, ܢܸܟܼܠܹܗ) due to manuscript damage; the translation follows the editor's reconstruction."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܚ̣ܘܵܙ ܕܲܡܩܲܒܲܥ ܦܲܓܼܪܹܗ ܒܨܸܨܹ̈ܐ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ\n:ܘܝܲܗ̣̄ܒܼܘ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܠܟܼܠ ܐܘܼܠܨܵܢܝܼ̈ܢ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ\n:ܒܡܵܘܬܹܿܗ ܩܲܒܸܿܠܘ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܕܚܵܝܑܬܼ ܡܝܼܬܹ̈ܐ\nܘܲܣܢ̣ܵܘ ܚܲܝܹ̈ܐ ܘܲܪܚܸܡ̣ܘ ܡܵܘܬܵܐ ܕܢܸܚܘܿܢ ܥܲܡܹܗ ܀ :ܠܥܸܕܵܢ ܡ̇ܘܬܹܿܗ ܡܸܬܼܥܲܗܕܼܝܼܢ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܚܵܫ̇ܝܼܢ ܗ̄ܘ̣ܵܘ\nܕܲܫܒ݂ܲܩ ܨܲܥܪܹܗ ܘܐܲܦܝܼܣ ܠܐܲܒܼܘܼܗܝ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܡܸܬܿܕܿܟܼܝܼܢ ܗ̄ܘ̣ܵܐ ܕܲܩܥ̣ܵܐ ܒܩܲܝܣܵܐ\nܕܐܲܒܼܵܐ ܕܪ̈ܲܚܡܹܐ ܫܒܼܘܿܩ ܣܲܟܼܠܬܼܵܐ ܠܠܵܐ ܝܼܕܲܥܬܼܵܐ ܀ :ܒܹܗ ܐܸܬܿܕܲܡܝܘܼ ܟܲܕܼ ܚܵܫ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܒܚܲܫܲܝ̈ ܙܲܒܼܢܵܐ\nܘܚܲܠܸܦܘ ܚܲܝܹ̈ܐ ܕܲܡܠܸܐ ܙܲܒܼܢܵܐ ܒܲܕܼܠܵܐ ܫܘܼܠܵܡ ܀ :ܙܩܲܦ̣ܘ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܦܲܓܼܪ̈ܵܢܵܝܹܐ ܠܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܗ̤ܘܲܝ̈ ܡܝܼ̈ܬܼܵܬܑܼܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܀ :ܡܝܼܬܼܘ ܠܲܒܼܪܝܼܬܼܵܐ ܟܲܕܼ ܚܲܝܝܼܢ ܒܵܗ̇ ܐܲܝܟ ܠܵܐ ܚܲܝܹ̈ܐ\nܐܵܦ ܗ̤ܝ ܒܪܝܼܬܼܵܐ ܚܲܫ݂ܒܿܘܼܗ̇ ܗܸܢܘ̣ܿܢ ܐܲܝܟ ܠܵܐ ܚܲܝܵܐ ܀ :ܗܲܠܸܟܼܘ ܒܐܲܪܥܵܐ ܒܐ̄ܪܵܙ ܕܘܼܒܵܪܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܲܒܼܥܲܡܠܲܝ̈ܗܘܿܢ ܨܵܪܘ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܒܚܲܫܹ̈ܐ ܕܙܲܒܼܢܵܐ ܙܒܲܢ̣ܘ ܡܲܠܟܿܘܼܬܼܵܐ ܕܠܵܐ ܫܵܘܼܠܵܡܵܐ\nܘܲܒܼܫܝܼ̈ܛܵܬܼܵܐ ܩܢ̣ܵܘ ܪܘܼܡܪܵܡܵܐ ܕܕܲܪܓܼܵܐ ܕܲܠܥܸܠ ܀ :ܢܚܸܬܼܘ ܠܐܵܓܼܘܿܢܵܐ ܘܐܸܚܲܕܼܘ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܲܠܒܲܟܼ݂ܘ ܪܘܼܚܵܐ ܒܝܲܕܼ ܗܲܕܵܡܹ̈ܐ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ ܀ :ܐܝܼܕܼܵܐ ܠܸܒܼܟܲܬ̤ ܪܘܼܚܵܐ ܠܵܐ ܓܘܼܫܡܵܢܵܐ\nܘܚܵܒܼ݂ ܘܐܸܬܼܦܲܟܲܪ ܩܲܠܝܼܠ ܓܸܦܹ̈ܐ ܩܕܼܵܡ ܝܲܩܝܼܪܵܐ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܕܚܵܐܹ̇ܒܼ ܟܠܝܘܿܡ\nܕܲܚܣ݂ܲܢ ܘܲܙܟܼܵܐ ܠܲܩܪܲܒܼܬܼܵܢܵܐ ܕܙܵܟܹ̇ܐ ܟܠܝܘܿܡ ܀","english":"He showed how his body was pierced with goads from the torturers, and they gave their bodies to all the torments in his likeness. In his death they received the good hope of the life of the dead, and they sought life and loved death which was with him. At the time of his death they were reminded, when they suffered, that he left his mark and dismissed his father concerning forgiveness. That daughter of the voice was purified which cried out in the wood of the father of mercies: \"Leave the foolish one to ignorance.\" In him they were amazed when they suffered in the pains of the contest, and they exchanged the life of the full contest for a worthless end. They crucified their bodily bodies on the stakes, and earthly ones became dead bodies before their eyes. They died to creation while living in it as if without life, and that creation considered them as if not alive. They walked on earth in the secret of spiritual conduct, and by their labors they sealed the covenant that cannot be destroyed. In the pains of the contest they purchased the kingdom that has no end, and with the simple ones they acquired the height of the grade above. They descended to the arena and held the rank with the righteous, and they clothed the spirit in the visible members. The hand clothed the spirit, not the body, and it sinned and was troubled a little before the weighty one. O wretched one who is destroyed, who sins every day, who is defeated and conquered in the battles that conquer every day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܨܸܨܹ̈ܐ","severity":"info","text":"The Syriac term ܒܨܸܨܹ̈ܐ (bṣiṣē) refers to sharp goads or spikes used in torture, a common instrument in Roman-era martyrdom accounts.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܬ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܲܪܬ ܩܵܠܵܐ) echoes the Hebrew/Aramaic concept of bat qol, a heavenly voice, here associated with the cry from the cross (cf. Mark 15:34).","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The term ܙܲܒܼܢܵܐ (zabʿā) denotes a contest or athletic struggle, metaphorically applied to martyrdom as a spiritual contest (agōn) in early Syriac literature.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit describing the martyrs' imitation of Christ's passion, moving from physical torture to spiritual victory, culminating in a rhetorical address to the 'wretched one'.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝܼܬܼܘ ܠܲܒܼܪܝܼܬܼܵܐ","severity":"info","text":"The paradox of dying to creation while living (ܡܝܼܬܼܘ ܠܲܒܼܪܝܼܬܼܵܐ) parallels Pauline language of being 'dead to the world' (cf. Rom 6:11) and Ephrem's hymns on martyrdom.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܼܕܼܵܐ ܠܸܒܼܟܲܬ̤","severity":"caution","text":"The phrase 'the hand clothed the spirit' (ܐܝܼܕܼܵܐ ܠܸܒܼܟܲܬ̤) is textually uncertain; the verb may be corrupt or a rare form, and the sense of the spirit being clothed by the hand is ambiguous.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father of mercies' (ܐܲܒܼܵܐ ܕܪ̈ܲܚܡܹܐ) is ambiguous: possibly God the Father or a specific confessor figure.","The phrase 'the hand clothed the spirit' (ܐܝܼܕܼܵܐ ܠܸܒܼܟܲܬ̤) may involve a textual corruption or a rare verb form, leaving the precise action unclear."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܐܘܿ ܕܲܚܝܼܚܵܐ ܕܥܲܦܪܹܗ ܣܵܗܹ̇ܕܼ ܥܲܠ ܫܝܼܛܘܼܬܹܗ\nܕܲܙܟܼܵܐ ܠܪܘܼܚܵܐ ܕܲܫܡܹܗ ܡܲܟܼܪܸܙ ܩܲܠܝܼܠܘܼܬܹܗ ܀ :ܚܙ̣ܵܐ ܡܵܪܘܿܕܼܵܐ ܠܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܘܙܲܟܿܝܼ\nܘܲܩܥ̣ܵܐ ܘܐܲܝܠܸܠ ܥܲܠ ܙܵܟܼܘܼܬܼܵܐ ܕܠܵܐ ܒܲܥܝܵܕܵܪܐ ܀ :ܚܙ̣ܵܐ ܕܡܸܬܼܪܲܕܼܦܝܼܢ ܚܲܝܠܵܘܵܬܹ̈ܐ ܡ̣ܢ ܫܸܡ ܝܼܫܘܿܥ\nܘܐܲܚܕܹ݂ܿܗ ܓܘܼܢܚܵܐ ܕܐܲܝܟܲܢ ܪܵܕܹܦ ܦܲܓܼܪܵܐ ܠܪܘܼܚܵܐ ܀ :ܫܡ݂ܲܥ ܕܲܡܫܲܢܹܝܢ ܕܲܝܘܹ̈ܐ ܒܩܵܠܵܐ ܡܸܢܼܪܲܓܼܫܵܢܵܐ\nܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝܼ ܕܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܥܪܲܩ̣ܘ ܡ̣ܢ ܩܵܠܵܐ ܀ :ܒܹܝܬܼ ܦܘܼ̈ܠܵܓܼܵܐ ܩܵܡ̣ ܡܲܪܵܚܵܐ ܥܲܠ ܡ̇ܐܐ ܕܲܗܘ̤ܵܐ\nܟܲܕܼ ܡܸܬܼܚܲܫܲܒ̣ ܕܚܸܠܡܵܐ ܗ̄ܘ̣ ܕܲܠܡܵܐ ܐܵܘ ܥܸܠܵܘܹ̈ܐ ܀ ܣܵܒܲ̇ܪ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܒܲܟܪܘܼܢܘܼܬܹܗ ܕܠܵܐ ܡܸܬܼܡܲܟܲܟ:\nܘܬܼܘܼܒܼ ܪܵܢܹ̇ܐ ܗ̄ܘ̣ܵܐ ܥܲܠ ܡ̇ܝܘܿܬܹ̈ܐ ܕܠܵܐ ܡܸܬܼܦܲܪܩܝܼܢ ܀ :ܟܲܕܼ ܕܹܝܢ ܝܲܠܦܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܠܦܘܼܪܩܵܢ ܐ̄ܢܵܫܵܐ\nܢܦ݂ܲܠ ܡ̣ܢ ܪܵܘܡܹܗ ܘܫܲܪܝܼ ܡܪܲܟܸܿܒܼ ܦܘܼܪ̈ܣܹܐ ܫܢܝܼܥܹ̈ܐ ܀ :ܫܲܠܚܹ݂ܗ ܠܙܲܝܢܵܐ ܕܲܛܪܘܼܢܘܼܬܼܵܐ ܕܡܲܩܪܷܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ\nܘܠܵܗ̇ ܠܲܫܒܼܝܼܬܼܵܐ ܙܲܝܹܢ ܘܐܲܡܝܼܩ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ ܀ :ܟܲܬܼܫܹܗ ܠܥܵܠܡܵܐ ܕܗܘ̤ ܥܲܡ ܢܲܦܫܹܗ ܢܲܩܪܸܒܼ ܘܲܢܚܘܼܒܼ\nܘܲܗܘ̤ܵܐ ܠܹܗ ܗܘ̤ ܐܲܝܟ ܚܲܙܵܝܵܐ ܕܲܩܪ̈ܲܒܼܬܼܵܢܹܐ ܀ :ܓܲܪܸܓܼ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ ܠܘܵܬܼ ܬܲܟܼܬܿܘܼܫܵܐ\nܘܩܵܡ̣ ܗܘ̤ ܡܲܗܸܠ ܟܲܕܼ ܡܸܬܼܚܲܝܒܼܝܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀ :ܠܹܗ ܠܲܟܼܝܵܢܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܐܲܠܒܸܿܫ ܙܲܝܢܹܗ\nܘܫܲܪܝܼ ܡܒܲܣܒܸܿܣ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܀ :ܦܲܪܲܣ ܬܲܚܦܝܼܬܼܵܐ ܘܣܲܡܝܝܼ ܐܸܢܘܿܢ ܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܕܠܵܐ ܢܸܬܼܒܲܩܘܿܢ ܕܲܠܡܵܢ ܡܵܚܹ̇ܝܢ ܐ̄ܢܵܫܵܐ ܠܐ̄ܢܵܫܵܐ ܀","english":"Oh, the living one whose dust testifies to his martyrdom, that he conquered the spirit of his name proclaims his swiftness. He saw the rebel Adam of two minds and conquered, and he cried out and lamented over the victory that is not customary. He saw the hosts being persecuted from the name of Jesus, and he seized the cry of how the body pursues the spirit. He heard the judges being judged with a perceptible voice, and he trembled and was confounded that the insensible ones fled from the voice. In the midst of the conflicts, the wanton one stood over the hundred that were, while it was thought to be a dream or perhaps illusions. For he supposed in his stubbornness that he was not to be humbled, and again he would see the deaths that are not to be escaped. But when he learned through the deeds for the salvation of humanity, he fell from his height and began to compose wondrous interpretations. He cast off the armor of stubbornness that he had been offering, and for the captivity he armed and deepened one against the other. He struck the world that was with himself, he offered and was guilty, and it became for him like a spectator of battles. He compelled the sons of the earth to go to the furnace, and he stood there rejoicing while one of his companions was being condemned. For the slain one of death, he clothed his armor, and began to mock his own perishable stature. He spread a covering and set out to go from the lamentation, so that it might not be known whether humanity strikes humanity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܚܝܼܚܵܐ","severity":"info","text":"The term ܕܲܚܝܼܚܵܐ (daḥyā) is a participle meaning 'the living one,' but in this context it likely refers to Christ as the living one whose dust (i.e., relics) testifies to martyrdom.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܵܡ ܕܲܬܪܹܝܢ","severity":"info","text":"The phrase 'Adam of two minds' (ܐܵܕܵܡ ܕܲܬܪܹܝܢ) echoes the biblical Adam's dual nature—created good but fallen—and may allude to Genesis 3 or Pauline typology of the old and new Adam.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬ ܦܘܼ̈ܠܵܓܼܵܐ","severity":"info","text":"The phrase 'in the midst of the conflicts' (ܒܹܝܬ ܦܘܼ̈ܠܵܓܼܵܐ) likely refers to the arena of martyrdom or theological controversy, a common setting in Narsai's homilies on confessors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of antithetical observations (e.g., body vs. spirit, judges judged) to a narrative of the rebel's conversion and subsequent actions, marked by the particle ܕܹܝܢ (dēn, 'but when').","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܗܸܠ","severity":"info","text":"The image of the rebel 'rejoicing while one of his companions was being condemned' parallels the theme of vicarious suffering in early Syriac martyrdom accounts, where the confessor rejoices in the salvation of others.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̇ܝܘܿܬܹ̈ܐ","severity":"caution","text":"The word ܡ̇ܝܘܿܬܹ̈ܐ (myōtē, 'deaths') is ambiguous: it could mean literal deaths or spiritual deaths (i.e., sins). The context of 'not to be escaped' suggests the former, but a double meaning is possible.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (ܡܲܪܵܚܵܐ) is unclear: it may refer to Satan, a generic persecutor, or a specific historical figure. The reading taken is a symbolic rebel representing opposition to Christ.","The phrase 'the hundred that were' (ܡ̇ܐܐ ܕܲܗܘ̤ܵܐ) is obscure; it may refer to a group of martyrs or a symbolic number. The translation follows the literal sense."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܐܲܠܒܸܿܫ ܐܸܢܘܿܢ ܪܘܼܚܵܐ ܕܫܘܼܩܪܵܐ ܕܲܟܼܬܼܝܼܫܘܼܬܹܗ\nܘܲܥܒ݂ܲܕܼ ܐܵܢܘܿܢ ܐܲܝܟ ܬܵܒܼܘܿܥܹ̈ܐ ܕܫܲܪܝܼܪ̈ܵܬܼܵܐ ܀ :ܐܲܫܩܝܼ ܐܵܢܘܿܢ ܬܸܛܪܵܐ ܕܠܝܼܚܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ\nܘܐܲܪܘܝܼ ܐܸܢܘܿܢ ܒܲܪ̈ܓܼܝܼܓܼܵܬܵܪܐ ܐܲܝܟ ܡܹܐܪܝܼܬܼܵܐ ܀ :ܐܲܪܡܝܼ ܛܢܵܢܵܐ ܕܫܸܡ ܐܲܠܵܗܵܐ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\n:ܘܲܥܒܲܕܼ ܐܸܢܘܿܢ ܬܵܒܼܥܲܝ̈ ܨܲܥܪܵܐ ܕܛܘܼܥܝܲܝ ܕܐܵܘܠܸܕܼܘ\n:ܫܡ݂ܲܥ ܡܲܪܵܝܵܐ ܕܣܲܬܼܪܹܗ ܩܵܠܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ\nܠܒܸܢܝܵܢ ܥܵܘ̣ܠܵܐ ܕܫܸܡ ܐܲܠܵܗܹ̈ܐ ܕܲܒܼܢܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܚ̣ܙܵܐ ܕܡܸܬܼܟܲܪܙܵܐ ܚܕܼܵܐ ܬܵܘܕܿܝܼܬܼܵܐ ܕܚܲܕܼ ܐܵܠܵܗܵܐ\nܘܐܸܓܲܪ̣ ܦܵܠܚܹ̈ܐ ܕܕܿܓܵܠܘܼܬܼܵܐ ܕܲܢܣܲܝܥܘܼܢܵܝܗܝ ܀ :ܚܙ̣ܵܝܗܝ ܠܲܟܼܝܵܢܵܐ ܪܦܸܐ ܒܐܵܓܼܘܿܢܵܐ ܕܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ\nܕܫܲܪܝܼ ܡܲܩܠܸܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐܬ ܠܥܸܠ ܡ̣ܢ ܚܲܫܹ̈ܐ ܀ :ܓܘܼܢܚܵܐ ܐܲܚܕܹܿܗ ܕܐܲܝܟܲܢ ܦܲܓܼܪܵܐ ܣܵܢܹ̇ܐ ܠܡܵܘܬܵܐ\nܗ̣ܦܲܟ ܒܥܹ̇ܐ ܠܹܗ ܠܲܡܚܲܒܿܠܵܢܹܗ ܕܢܸܩܪܘܿܒܼ ܨܹܐܕܼܵܘܗܝ ܀ :ܒܹܝܬܼ ܦܘܼܪ̈ܬܵܟܹܐ ܪܡܸܐ ܗ̄ܘ̣ܵܐ ܘܫܲܚܝܼܩ ܟܲܕܼ ܡܸܬܼܚܲܫܲܒܼ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܣܵܢܹ̇ܝܢ ܚܲܝܹ̈ܐ ܪ̈ܵܚܡܲܝ ܚܲܝܹ̈ܐ ܀ :ܠܡܵܢ ܟܲܝ ܐܲܫܝܼܟܘ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܐܲܪ̈ܥܵܢܝܵܬܼܵܐ\nܘܥܲܠ ܡ̇ܢ ܒܲܣܲܪܘ ܥܲܠ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܠܡܵܢ ܟܲܝ ܕܵܫܘܼܗ̇ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܥܲܠ ܡ̇ܢ ܐܲܗܸܠܘ ܒܲܢܝܵܚܲܝ̈ܗܘܿܢ ܐܲܝܟ ܝܲܬܿܝܼܪܹ̈ܐ ܀ :ܠܡܵܢ ܐܸܬܼܢܲܟܼܪܝܼ ܟܝܵܢܵܐ ܕܐܲܣܝܼܪ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܲܟܼܕܢ ܢܲܦܫܹܗ ܒܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܕܢܘܼܟܼܪܵܝܝܼܢ ܠܹܗ ܀ :ܠܵܐ ܗܘ̤ܵܬܼ ܗܵܕܹܐ ܐܵܘ ܐܸܫܬܲܡܥܲܬ̤ ܒܹܝܬܼ ܡ̇ܝܘܿܬܹ̈ܐ\nܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܬܸܣܢܸܐ ܠܚܲܝܹ̈ܐ ܘܬܸܪܚܲܡ ܡ̇ܘܬܵܐ ܀","english":"Clothe the spirit of the victory of his confession with the garment of glory, and make a sign like the letters of the true ones. Give to drink the tincture of the mixture of his bitterness, and water the branches like a sprinkling. Cast the seal of the name of God upon their thoughts, and make the sign of the lock of the error of those who begot him. The Lord of his secret heard the voice of the name of the Creator, the evil request of the names of the gods that he had sought. He saw that one confession of one God was proclaimed, and the works of the servants of falsehood that aided them. He saw the weak one resting in the bosom against the pains, who began to cast by means of violences above the pains. Laughter seized him that as the body hastens to death, he turned and sought his destroyer to approach his side. Among the tombs he was cast and crushed while being reckoned, that because of what do the lovers of life hasten to life? Why do the earthly ones resemble the earthly ones, and upon what do they rejoice over the wounds that are not customary? Why do the earthly ones trample upon the desire of the flesh, and upon what do they exult in their joys like the abundant? Why is the nature of the prisoner in the branches changed, and his very self in the conduct of the life that remembers him? This was not, or was heard among the dead, that death would help life and love death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܠܒܸܿܫ ܐܸܢܘܿܥ ܪܘܼܚܵܐ ܕܫܘܼܩܪܵܐ ܕܲܟܼܬܼܝܼܫܘܼܬܹܗ","severity":"info","text":"The opening imperative 'Clothe the spirit of the victory of his confession' personifies the confessor's spiritual triumph as a garment, a common Syriac metaphor for divine investiture.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܩܪܵܐ","severity":"info","text":"The Syriac noun ܫܘܼܩܪܵܐ (šuqrā) means 'victory' or 'triumph', often in a martyrological context, distinct from mere success.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܡܝܼ ܛܢܵܥܵܐ ܕܫܸܡ ܐܲܠܵܗܵܐ ܒܪܸ̈ܥܝܵܥܲܝܗܘܿܥ","severity":"info","text":"The phrase 'Cast the seal of the name of God upon their thoughts' echoes the biblical motif of sealing (cf. Revelation 7:2–8) as a mark of divine ownership and protection.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܦܘܼܪ̈ܬܵܟܹܐ","severity":"info","text":"The reference to 'tombs' (ܒܹܝܬܼ ܦܘܼܪ̈ܬܵܟܹܐ) situates the confessor's suffering in a funerary setting, typical of Syriac martyr narratives that emphasize burial sites as loci of veneration.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܡܵܥ ܟܲܝ ܐܲܫܝܼܟܘ ܐܲܪ̈ܥܵܥܵܝܹܐ ܠܐܲܪ̈ܥܵܥܝܵܬܼܵܐ","severity":"info","text":"The series of rhetorical questions beginning with 'Why do the earthly ones...' (ܠܡܵܥ ܟܲܝ) marks a shift to a reflective, homiletic mode, contrasting the confessor's steadfastness with worldly folly.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܕܥ ܥܲܦܫܹܗ ܒܕܼܘܼܒܵܪ ܚܲܝܹ̈ܐ ܕܥܘܼܟܼܪܵܝܝܼܥ ܠܹܗ","severity":"caution","text":"The phrase 'his very self in the conduct of the life that remembers him' is textually uncertain; the Syriac ܥܘܼܟܼܪܵܝܝܼܥ may be corrupt or a rare form, possibly meaning 'remembers' or 'calls to mind'.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several hapax legomena or rare forms (e.g., ܥܘܼܟܼܪܵܝܝܼܥ) that obscure precise meaning; the reading 'remembers' is conjectural.","The rhetorical questions in the latter half may be addressed to the audience or to the confessor himself; the intended referent is ambiguous."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܠܲܝܬܿ ܠܹܗ ܠܓܸܢܣܵܐ ܕܲܒܼܢܲܝ̈ ܐܵܕܼܵܡ ܣܲܒܼܪܵܐ ܐ̄ܚܪܹܢܵܐ:\nܐܸܠܵܐ ܥܘܼܡܪܵܐ ܕܲܡܠܸܐ ܙܲܒܼܢܵܐ ܘܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ ܀ :ܠܵܐ ܣܢ̣ܵܘ ܐ̄ܢܵܫܵܐ ܠܐ̄ܢܵܫܵܝܵܬܼ̈ܐ ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܐܸܬܼܢܲܟܼܪܝܘܼ ܒܢܲܝ̈ ܕܲܚܝܼܚܵܐ ܠܦܘܼܠܚܵܢ ܐܲܪܥܵܐ ܀ :ܠܵܐ ܦܠܲܚ̣ܘ ܡܸܡܬܼܘܿܡ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܦܠܚܵܢ ܪܘܼܚܵܐ\nܘܠܵܐ ܝܲܗ̣̄ܒܼܘ ܦܹܐܪܹ̈ܐ ܡܸܬܼܚܲܒܿܠܵܢܹ̈ܐ ܠܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܀ :ܠܵܐ ܪܕܼܵܘ ܒܐܘܼܪܚܵܐ ܕܠܲܐܦܲܝ̈ ܪܵܘܡ̇ܐ ܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܠܵܐ ܜܪ̣ܵܚ ܦܲܓܼܪܵܐ ܝܲܩܝܼܪ ܓܸܦܹ̈ܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܐܸܡܗܘܿܢ ܐܪܥܵܐ ܗ̄ܝܼ ܘܒܲܐܪܥܵܐ ܝ̄ܠܝܼܕܼܝܼܢ ܥܲܠ ܕܚܝܼܚܵܐ\nܘܒܲܕܼܡܘܼܬܼ ܫܲܒܼܪܹ̈ܐ ܝܵܢ̇ܩܝܼܢ ܚܲܠܒܼܵܐ ܕܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܒܨܝܼܪܝܼܢ ܣܲܓܿܝܼ ܡ̣ܢ ܕܘܼܪܵܫܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܘܠܵܐ ܡܨܸܝܢ ܠܡܸܣܲܒܼ ܐܘܼܟܼܠܵܐ ܓܡܝܼܪܵܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܚܕܲܬܵܐ ܗ̄ܝܼ ܕܲܗܘ̤ܵܬܼ ܡ̣ܢ ܫܠܹܝ ܒܐܲܪܥܵܐ ܠܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܕܲܣܢ̣ܵܘ ܠܐܲܪܥܥܵܐ ܘܠܲܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܀ :ܒܗܵܠܹܝܢ ܚܲܫܹ̈ܐ ܡܸܫܬܲܢܲܩ ܗ̄ܘ̣ܵܐ ܣܵܢ̇ܠܵܐ ܕܐ̄ܢܵܫܵܐ\nܕܲܚܙ̣ܵܐ ܐ̄ܢܵܫܵܐܐ ܕܫܲܪܝܼܘ ܡܲܩܠܹܝܢ ܠܲܡܕܵܫ ܚܲܫܹ̈ܐ ܀ :ܚܙ̣ܵܐ ܚܲܣܵܡܵܐ ܕܲܗܘ̤ܵܘ ܐ̄ܢܵܫܵܐ ܣܵܢܠܹ̈ܐ ܠܚܘܼܒܹܿܗ\nܘܐܲܣܸܦ ܢܘܼܪܵܐ ܕܝܲܨܪܹܗ ܒܝܼܫܵܐ ܕܢܵܘܒܸܿܕܼ ܐܸܢܘܿܢ ܀ :ܚ̣ܙܵܐ ܕܐܸܙܕܲܝܲܢܘ ܥܲܦܪ̈ܵܢܵܝܹܐ ܠܘܼܩܒܲܠ ܚܲܝܠܹܗ\nܘܚܲܠܸܦ ܐܵܦ ܗܘ̤ ܙܲܝܢܵܐ ܕܢܸܟܼܒܲܠ ܐ̄ܢܵܫܵܐ ܀ :ܒܝܲܕܼ ܨܸܢ̈ܥܵܬܼܵܐ ܙܲܝܸܢ ܢܲܦܫܹܗ ܪܹܫܵܐ ܕܐܵܐܲܪ\nܕܲܚܙܵܐ ܦܫܝܼܛܹ̈ܐ ܕܝܼܠܸܦܘ ܦܘܼܪ̈ܣܹܐ ܠܘܼܩܒܲܠ ܢܸܟܼܠܵܘ̈ܗܝ ܀ :ܠܗܘܿܢ ܗ̄ܘ̣ ܙܲܝܸܢ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ ܠܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܘܣܲܕܸܿܩ ܐܸܢܘܿܢ ܒܝܲܕܼ ܚܸܪܝܵܢܵܐ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀","english":"There is no hope for the race of the sons of Adam other than this:\nthe dwelling that is filled with sacrifice, and the life of sacrifice. They did not thirst for the sign of humanity for human natures, as if there were no sign,\nnor were they troubled among the sons of the living for the service of the earth. They never cultivated earthly things for the service of the spirit,\nnor did they give perishable fruits to those who do not perceive. They did not tread the path of the faces of earthly height,\nnor did the heavy body run with the spirits on branches. The earth is their mother, and on earth they were born, over the living,\nand in the likeness of children they suckle the milk of earthly things. They are deficient in much of the spiritual contest,\nand they are unable to receive the perfect food of the word of life. It is a new thing that came to be from the time they ceased on earth for the sons of earth,\nthat they thirsted for the earth and for the brotherhood of earthly things. Through these sufferings the sign of humanity was being extinguished,\nwhich saw the humanity that began to kindle the fire of sufferings. It saw the loss that the signs of humanity were for its love,\nand it gathered the mountain of its evil nature that would destroy it. It saw that the earthly ones were armed against its power,\nand it also changed the weapon that humanity would receive. Through the contests the head of the air armed itself,\nwhich saw the simple ones who learned to set snares against its tricks. For them it armed one against one for the sons of earth,\nand it justified itself through the free one, one of its companions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܒܼܥܵܐ","severity":"info","text":"The Syriac term ܙܲܒܼܥܵܐ (zabʿā) can mean 'sacrifice' or 'offering,' but here it likely carries the sense of 'martyrdom' as a sacrificial act, consistent with Narsai's context of confessors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The contrast between 'service of the earth' and 'service of the spirit' reflects the ascetic and martyrological ideals in Syriac Christianity, where earthly pursuits are renounced for spiritual perfection.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage employs a series of negations (e.g., 'they did not thirst,' 'they never cultivated') to define the confessors' rejection of earthly life, building to a positive assertion of their new spiritual state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"info","text":"The term ܐ̄ܢܵܫܵܐ (ʾāšā) is ambiguous, meaning 'sign' or 'humanity.' Here it likely refers to 'humanity' as a collective, but the wordplay with 'sign' (also ܐ̄ܢܵܫܵܐ) is intentional, linking human nature to its symbolic representation.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'word of life' (ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ) echoes biblical language, particularly the 'word of life' in John 6:63 and 1 John 1:1, referring to divine revelation or the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final lines are textually difficult; 'the head of the air' (ܪܹܫܵܐ ܕܐܵܐܲܪ) may be a personification of demonic forces, but the syntax is ambiguous, and the English draft's 'justified itself' may misrepresent the Syriac ܣܲܕܸܿܩ (saddēq), which could mean 'proved' or 'declared just.'","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the head of the air' is unclear; it may be a demonic figure or a symbolic representation of pride.","The phrase 'the free one' (ܚܸܪܝܵܢܵܐ) could refer to a specific individual (e.g., a martyr) or a generic 'free person,' and its relation to 'one of its companions' is ambiguous."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܠܹܗ ܠܲܟܼܝܵܢܵܐ ܕܡܸܕܼܪܹܗ ܕܐܵܕܼܵܡ ܦܠ݂ܲܓܼ ܡ̇ܪܘܿܕܼܵܐ\nܘܡܸܢܹܗ ܐܲܩܝܼܩ ܥܸܕܼܪܵܐ ܠܓܲܒܵܐ ܕܚܲܝ̈ܠܵܘܬܹܗ ܀ :ܠܗܘܿܢ ܠܲܦܫܝܼܛܹ̈ܐ ܩܪ̣ܵܐ ܢܵܟܼܘܿܠܵܐ ܕܲܢܣܲܝܥܘܼܢܵܝܗܝ\nܘܲܠܗܘܿܢ ܫܲܕܲܪ ܐܲܝܟ ܓܵܫܘܿܫܹ̈ܐ ܠܘܵܬܼ ܚܲܒܼܪ̈ܲܝܗܘܿܢ ܀ :ܐܲܠܸܦ ܐܸܢܘܿܢ ܙܢܲܝ̈ ܬܲܟܼܬܿܘܼܫܵܐ ܕܦܘܼܪ̈ܣܹܐ ܨܢܝܼܥܹ̈ܐ\nܘܐܲܥܢܝܼ ܐܸܢܘܿܢ ܒܗܸܪܓܵܐ ܕܥܵܘ̣ܠܵܐ ܠܡܹܐܫܲܕܼ ܥܵܘ̣ܠܵܐ ܀ :ܦܩ݂ܲܪ ܘܐܸܫܬܲܝܚܲܢ ܟܝܵܢܵܐ ܫܝܼܛܵܐ ܥܲܠ ܗܲܕܵܡ̇ܘ̈ܗܝ\nܘܫܲܪܝܼ ܡܒܲܣܒܸܿܣ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܀ :ܢܚܸܬܼܘ ܠܐܵܓܼܘܿܢܵܐ ܒܸܣܪܵܢܵܝܵܐ ܠܘܼܩܒܲܠ ܒܸܣܪܵܐ\nܘܐܸܚܲܕ ܕܲܪܵܐ ܥܵܦܪܵܐ ܫܝܼܛܵܐ ܥܲܡ ܬܘܼܩܵܢܹܗ ܀ :ܩܵܡ ܡ̇ܪܘܿܕܼܵܐ ܘܲܒܼܢܲܝ̈ ܓܲܒܹܿܗ ܡ̣ܢ ܣܸܡܵܠܹܗ\nܘܚܹܝܠ ܟܲܣܝܘܼܬܼܵܐ ܘܲܒܼܢܲܝ̈ ܩܘܼܫܬܵܐ ܡ̣ܢ ܝܲܡܝܼܢܵܐ ܀ :ܟܢܲܫ̣ܘ ܚܲܙܵܝܹ̈ܐ ܠܲܡ ܕܐܲܬܼܠܹܝܛܵܐ ܚܲܝܠܲܝ̈ ܪܵܘܡ̇ܐ\nܕܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܟܲܕܼ ܡܸܬܼܟܲܬܿܫܝܼܢ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܀ ܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܐܸܚܲܕܘ ܕܲܪܵܐ ܒܪܸ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ:\nܡܸܬܼܪ̈ܲܓܼܫܵܢܹܐ ܒܪܸ̈ܓܼܫܹܐ ܕܦܲܓܼܪܵܐ ܘܫܹ̈ܐܕܹܐ ܒܙܵܘܥܹ̈ܐ ܀ :ܐܲܠܒܸܿܫ ܪܘܼܚܵܐ ܐܝܼܕܼܵܐ ܕܒܸܣܪܵܐ ܠܙܵܘܥܹ̈ܐ ܕܲܒܼܗܘܿܢ\nܕܲܒܼܗܲܕܵܡܹ̈ܐ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ ܓ̣ܡܲܪܘ ܪܸܓܲܬܼܗܘܿܢ ܀ :ܐܲܪܡܝܼܘ ܐܝܼܕܵܐ ܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܥܲܠ ܚܵܫܘܿܫܹ̈ܐ\nܘܒܲܣܒܸܿܣܘ ܓܘܼܫܡܵܐ ܢܲܚܬܵܐ ܕܲܠܒܲܪ ܡ̣ܢ ܫܸܪܝܵܢܵܐ ܀ :ܒܢܲܚܬܵܐ ܒܕܸܣܪܵܐ ܩܸܬܲܬ̤ ܐܝܼܕܼܵܐ ܕܲܒܼܥܸܠܕܲܪܵܐ\nܘܠܵܐ ܩܪܸܒܼ ܚܲܫܵܐ ܠܙܵܘܥܹ̈ܐ ܕܲܠܓܼܵܘ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ ܀ :ܠܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܠܒ݂ܲܟ ܡ̇ܪܘܿܕܼܵܐ\nܘܠܵܐ ܡ̣ܛܵܐ ܚܘܼܪܦܵܐ ܕܣܲܝܦܵܐ ܕܢܸܟܼܠܹܗ ܠܘܵܬܼ ܪܸܥܝܵܢܵܐ ܀","english":"He divided the race of the sons of Adam, the rebel, and from him he kindled a fire for the side of his powers. He called the simple ones a devourer of their own kind, and he sent them like spies to their companions. He taught them the tricks of the craft of small foxes, and he made them accustomed, in the thought of evil, to bring forth evil. He stripped and laid bare the base nature over his members, and he began to corrupt his own substance without shame. They set an earthly contest against the flesh, and the base nature took up dust along with its sign. The rebel stood and sought his sides from his left, and the power of concealment and sought truth from his right. The spectators were amazed at how the lofty powers of the height were brought low, that they might see a man contending with demons. Demons and a man took up a contest with sensations and movements: those perceptible through sensations of the body, and demons through movements. The spirit clothed the hand of flesh with the movements that were in them, and through the members that are visible they completed their impulses. They laid a hand, not feeling, upon feelings, and they corrupted the body, a wonder beyond reckoning. In a wonder of flesh, the hand of the adversary was cut off, and pain did not approach the movements within from the members. To the sensations of the body that are visible, O rebel, the edge of the sword did not reach the whole of the mind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"mrwḏʾ","severity":"info","text":"The Syriac mrwḏʾ (rebel) is a key epithet for Satan in Narsai's works, contrasting the obedient confessors with the rebellious demonic forces.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of demons and a man contending with sensations and movements reflects the ascetic anthropology of the East Syriac tradition, where the body's senses are the battlefield for spiritual combat.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of the rebel's actions to a vivid depiction of the contest between the confessor and demons, marked by a series of parallel clauses contrasting earthly and spiritual forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mrwḏʾ","severity":"info","text":"The rebel who 'divided the race of the sons of Adam' echoes the biblical portrayal of Satan as a divider and tempter, reminiscent of Genesis 3 and the New Testament descriptions of demonic deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܘܲܠܗܘܿܢ ܫܲܕܲܪ ܐܲܝܟ ܓܵܫܘܿܫܹ̈ܐ' is ambiguous: the subject of 'sent' could be the rebel or an implied agent; the English draft takes the rebel as subject, which is consistent with the context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the simple ones' (ܠܲܦܫܝܼܛܹ̈ܐ) is ambiguous: they may be naive humans or lesser demons; the context suggests they are human followers of the rebel.","The phrase 'the hand of the adversary was cut off' (ܐܝܼܕܼܵܐ ܕܲܒܼܥܸܠܕܲܪܵܐ ܩܸܬܲܬ̤) is ambiguous: it may be literal (mutilation) or metaphorical (defeat); the surrounding language of sensation and pain supports a metaphorical reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܠܨܸܦܵܐ ܫܝܼܛܵܐ ܕܣܝܼܡܲܬܼ ܚܲܝܹ̈ܐ ܢܩܲܫ̣ ܨܸܢܥܵܬܹ̈ܐ\nܘܲܣܲܬܲܪܘ ܙܵܘܥܹ̈ܐ ܠܥܘܼܬܼܪܵܐ ܕܪܘܼܚܵܐ ܒܚܸܣܢܲܝ̈ ܢܲܫܦܵܐ ܀ :ܒܝܲܕ ܓܲܠ̈ܝܵܬܼܵܐ ܣܒ݂ܲܕ ܡܲܪܵܚܵܐ ܕܲܚܣܲܢ ܘܲܙܟܼܵܐ\nܘܠܵܐ ܐܸܬܼܒܲܩܝܼ ܒܚܹܝܠ ܟܲܣܝܘܼܬܼܵܐ ܕܲܒܼܓܼܵܘ ܢܲܦܫܵܐ ܀ :ܐܵܦܸܢ ܦܲܓܼܪܵܐ ܪܦܸܐ ܗܲܕܵܡܹ̈ܐ ܚܵܒܼ݂ ܒܐܵܓܼܘܿܢܵܐ\nܐܸܠܵܐ ܢܲܦܫܵܐ ܠܵܐ ܐܸܙܕܲܟܼܝܲܬ̤ ܡ̣ܢ ܨܸܢ̈ܥܵܬܹܗ ܀ :ܒܓܼܘܼܫܡܵܐ ܪܲܦܝܵܐ ܩܒ݂ܲܥ ܚܲܣܵܡܵܐ ܓܹܐܪܵܐ ܕܪܘܼܓܼܙܹܗ\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܗܵܘܢܵܐ ܬܲܩܢܵܐ ܒܣܲܟܿܪܵܐ ܕܪܘܼܚܵܐ ܀ :ܒܠܲܥܘ̣ ܗܲܕܵܡܹ̈ܐ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ\nܘܩܵܘܝܼܘ ܙܵܘ̈ܥܹܐ ܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܕܠܵܐ ܫܘܼܓܼܢܵܝܵܐ ܀ :ܠܵܐ ܐܲܫܦܸܠ ܗ̄ܘ̣ܵܐ ܐܵܦܠܵܐ ܓܘܼܫܡܵܐ ܒܗܵܝ̇ ܕܐܸܬܼܒܲܣܒܲܣ\nܕܟܲܕܼ ܚܵܫܘܿܫܵܐ ܗ̄ܘ̣ ܥܨ̣ܵܐ ܠܲܟܼܝܵܢܵܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܒܝܲܕܼ ܚܘܼܡܣܵܢܹܗ ܕܠܘܼܩܒܲܠ ܚܲܫܹ̈ܐ\nܘܛܵܒܼ ܥܲܙܝܼ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܡܸܬܼܦܲܣܲܩ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܐܘܿ ܚܵܫܘܿܫܵܐ ܕܣܵܗܹ̇ܕܼ ܟܝܵܢܹܗ ܥܲܠ ܚܘܼܒܵܠܹܗ\nܕܲܛܥܼܵܐ ܟܝܵܢܹܗ ܘܕܲܡܝܼ ܒܚܲܝܠܵܐ ܕܠܵܐ ܚܵܫܘܫܹ̈ܐ ܀ :ܐܘܿ ܕܲܚܝܼܚܵܐ ܦܸܪ̈ܕܹܿܐ ܕܚܵܠܵܐ ܡܸܬܼܒܲܕܿܪܵܢܵܐ\nܕܟܲܢܸܫ ܝܵܬܹܗ ܠܘܵܬܼ ܬܘܼܩܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀ :ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܕܲܓܼܒܼܝܼܠ ܟܠܹܗ ܒܡܵܝܘܿܬܼܘܼܬܵܪܐ\nܕܫܲܚܠܸܦ ܛܝܼܢܹܗ ܠܘܵܬܼ ܪܘܼܟܵܒܼܵܐ ܕܢܘܼܟܼܪܵܝ ܠܲܫܡܹܗ ܀ :ܐܘܿ ܐܲܕܼܡܬܼܵܐ ܪܲܦܝܲܬܼ ܓܘܼܫܡܵܐ ܓܒܼܝܼܠܲܬܼ ܒܐܲܪܥܵܐ\nܕܵܗܘ̤ܵܬܼ ܡ̣ܢ ܫܠܹܝ ܡܲܪܓܵܢܝܼܬܼܵܐ ܩܲܢܝܲܬܼ ܫܘܼܦܪܵܐ ܀ :ܐܘܿ ܙܓܼܘܿܓܼܝܼܬܼܵܐ ܟܝܢܵܐ ܩܲܪܣܵܐ ܢܩܸܐ ܠܲܬܼܒܼܵܪܵܐ\nܕܢܲܩܫܘܼܗ̇ ܚܲܫܹ̈ܐ ܐܲܝܟ ܠܐܵܕܼܵܡܘܿܣ ܘܠܵܐ ܐܸܬܿܬܲܒܿܪܲܬ̤ ܀","english":"He pressed the fiery stone of the deposit of the life-giving waters against the ribs, and the members concealed the movements for the wealth of the spirit in the hollows of the palm. By means of the revelations, the insolent one of lack and victory prepared, and he was not ashamed by the power of the covering that is within the soul. Even the body, slack, hid the limbs in the bosom, but the soul was not purified from its ribs. In the slack body, the arrow of his wrath fixed a seal, and received a sign, a mark in the lock of the spirit. The visible limbs were swallowed up in the fullness of the offering, and the movements, not painful, endured without disturbance. The body did not fall, nor was it prostrated in that which was shattered, for when it was painful, it bent the natural to outside the order. For it was a wonder by means of his violence against the pains, and it was good and strong when it was severed without loss. O the painful one, whose nature testifies concerning his suffering, that his nature erred and was like in power to the painless ones. O the living one, the scattered gardens of vinegar, which draws him to the spiritual sign. O the mortal one, who is wholly formed in mortality, who changes his course to the rider of the remembrance of his name. O the earth, the slack body formed in the earth, which ceased from the pearl-like, firm beauty. O the trembling one, the natural ear, which was pressed to the breaking, and pains struck it like an adamant, and it was not broken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܸܦܵܐ ܫܝܼܛܵܐ ܕܣܝܼܡܲܬܼ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'fiery stone of the deposit of the life-giving waters' likely refers to the sacramental or ascetical 'pearl' (ܡܲܪܓܵܢܝܼܬܼܵܐ) of the Eucharist or baptism, a common Narsaian image for the hidden spiritual treasure.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܸܦܵܐ ܫܝܼܛܵܐ","severity":"info","text":"The 'fiery stone' may echo the 'stone' of Daniel 2:34 (Peshitta) or the 'stone of fire' in Revelation, but more directly recalls Narsai's typology of the 'stone' as the suffering of the confessor, akin to the 'stone of the altar'.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܨܸܢ̈ܥܵܬܹܗ","severity":"info","text":"The 'ribs' (ܨܸܢ̈ܥܵܬܹܗ) here and in the previous passage evoke the Adamic creation narrative (Gen 2:21-22), where the rib is the origin of Eve and, by extension, of the human race; Narsai uses it to signify the body's material and vulnerable side.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ","severity":"info","text":"The repeated exclamation 'O' (ܐܘܿ) introduces a series of apostrophes (lines 9-14), shifting from narrative to direct address, a rhetorical device common in Narsai's homilies to heighten emotional engagement with the confessor's ordeal.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܕܼܡܬܼܵܐ ܪܲܦܝܲܬܼ ܓܘܼܫܡܵܐ","severity":"info","text":"The phrase 'earth, the slack body' parallels the earlier 'slack body' (ܓܘܼܫܡܵܐ ܪܲܦܝܵܐ) in line 4, reinforcing the theme of the body's fragility and its contrast with the unyielding soul, a dualism typical of Narsai's anthropology.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܸܪ̈ܕܹܿܐ ܕܚܵܠܵܐ","severity":"caution","text":"The phrase 'scattered gardens of vinegar' (ܦܸܪ̈ܕܹܿܐ ܕܚܵܠܵܐ) is obscure; 'vinegar' (ܚܵܠܵܐ) may be a corruption or a rare metaphor for bitterness or ascetic discipline, but the sense is uncertain and the translation 'gardens' (ܦܸܪ̈ܕܹܿܐ) is a hapax in this context.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fiery stone' (ܨܸܦܵܐ ܫܝܼܛܵܐ) is ambiguous: it could be a literal instrument of torture, a sacramental symbol, or a metaphor for the confessor's faith. The reading taken follows Narsai's typical sacramental imagery.","The phrase 'scattered gardens of vinegar' (ܦܸܪ̈ܕܹܿܐ ܕܚܵܠܵܐ) is textually uncertain; the translation 'vinegar' may be a misreading or a rare term for a bitter substance, and the overall sense is contested."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܟܹܐܦܵܐ ܫܝܼܛܵܐ ܕܠܵܐ ܐܸܬܿܬܿܣܝܼܡܲܬ̤ ܒܒܸܢܝܵܢ ܩܘܼܫܬܵܐ\nܗܘ̤ܵܬܼ ܒܪܹܫ ܒܸܢܝܵܢܵܐ ܕܗܲܝܟܲܠ ܡܲܠܟܵܐ ܀ :ܛܝܼܢܵܐ ܕܓܲܪܦܘܼܗܝ ܡܲܝ̈ܵܐ ܕܚܲܫܹ̈ܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ\nܚܲܝܸܨ ܗܘ̤ ܠܹܗ ܘܲܗܘ̤ܵܐ ܚܸܨܦܵܐ ܕܩܵܒܹ̇ܐ ܚܲܫܹ̈ܐ ܀ :ܪܦܸܐ ܪܸܥܝܵܢܵܐ ܕܚܲܝܠܸ ܢܲܦܫܹܗ ܐܲܝܟ ܓܲܢ̄ܒܵܪܵܐ\nܘܲܒܼܥ̣ܵܐ ܕܢܲܩܠܸܐ ܥܲܠ ܚܲܣܝܼܢܵܐ ܕܕܼܵܫ ܠܲܟܼܝܵܢܹܗ ܀ :ܡܲܢ ܟܲܝ ܐܲܠܦܹܗ ܠܝܲܩܝܼܪ ܓܘܼܫܡܵܐ ܙܢܲܝ̈ ܬܲܟܼܬܿܘܼܫܵܐ\nܘܡܲܢ̣ܘܼ ܚܲܝܨܹܗ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܡܲܢ̣ܘܼ ܚܵܘܝܹܗ ܠܲܟܼܪܸܐ ܚܲܝܹ̈ܐ ܠܡܸܣܢܵܐ ܚܲܝܵܘ̈ܗܝ\nܘܡܲܢ ܐܲܝܬܿܝܼ ܠܹܗ ܣܒܲܪܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܡܲܢ ܐܲܥܝܼܪܹܗ ܡ̣ܢ ܛܘܼܒܵܥܹܗ ܠܕܲܡܟܵܐ ܒܗܝܼܠܵܐ\nܘܡܲܢ̣ܘܼ ܬܪܲܨ ܠܹܗ ܐܘܼܪܚܵܐ ܠܪܵܘܡ̇ܐ ܠܪܵܚܹ̇ܡ ܥܘܼܡܩܵܐ ܀ :ܐܸܡ݂ܲܬܼܝ ܐܲܚܸܒܼܘ ܦܲܓܼܪܵܢܵܝܹܐ ܦܲܓܼܪ̈ܵܢܵܝܹܐ ܠܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܐܲܝܟܵܐ ܕܲܡܝܼܘ ܐܲܪ̈ܥܵܢܵܝܹܐ ܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܡܲܢ̣ܘܼ ܓܠ̣ܵܐ ܠܹܗ ܠܲܕܼܠܵܐ ܣܲܒܼܪܵܐ ܥܲܠ ܦܘܼܪܥܵܢܵܐ\nܘܡܲܢ ܒܲܕܸܿܩ ܠܹܗ ܥܲܠ ܚܘܼܕܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܪܸܡܙܵܐ ܠܥܸܙ ܒܹܗ ܕܗܵܘ̇ ܕܐܲܪܡܝܼ ܒܹܗ ܢܘܼܪܵܐ ܕܚܘܼܒܹܿܗ\nܘܐܲܠܦܹܗ ܒܟܸܣܝܵܐ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܚܘܼܬܼܚܵܬܹ̈ܐ ܀ :ܒܚܹܝܠ ܟܲܣܝܘܼܬܼܵܐ ܚܲܝܸܠ ܢܲܦܫܹܗ ܠܘܵܬܼ ܬܲܟܼܬܿܘܼܫܵܐ\nܘܒܹܗ ܐܸܬܼܓܲܢ̄ܒܼܪ ܘܲܓܼܙܲܡ ܘܐܲܩܠܝܼ ܥܲܠ ܣܵܩܘܼܪܹܗ ܀ :ܒܪܘܼܚ ܓܸܠܝܵܢܵܐ ܩܢ̣ܵܐ ܒܘܼܝܵܢܵܐ ܠܡܸܣܢܵܐ ܚܲܝܵܘ̈ܗܝ\nܘܒܹܗ ܐܸܬܼܚܲܟܲܡ ܠܲܡܚܲܠܵܦܘܼ ܚܲܝܹ̈ܐ ܒܚܲܝܹ̈ܐ ܀ :ܚܲܝܹ̈ܐ ܒܚܲܝܹ̈ܐ ܦܲܚܸܡܘ ܘܲܬܼܩ̣ܠܘ ܐܲܝܟ ܦܪ̈ܘܿܫܹܐ\nܘܙܸܠܲܬ̤ ܟܲܦܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ ܡ̣ܢ ܕܲܠܥܵܠܲܡ ܀","english":"The fiery stone that was not placed in the foundation of truth was at the head of the foundation of the king's temple. The flood of his ribs, the waters of the pains of torment, he pressed, and it became the seal that receives the pains. He loosened the thought of the powers of his soul like a hero, and sought to trample upon the saint who trod upon his own footsteps. He taught his heavy body the subtleties of the contest, and strengthened his force to take up the contest with the spirits. He showed the deaf one the life to bear his lifetime, and brought him the promise of life without end. He awakened him from his baptism for the one sleeping in power, and prepared the way to the height for the lover of the depth. When did the bodily ones love the bodily ones for the spiritual ones, and where did the earthly ones resemble the heavenly ones? He revealed to the poor one hope for the reward, and examined the renewal of body and soul. He gave a sign in him of the one who cast into him the fire of his love, and taught him in secret to take up the contest with the groans. By the power of concealment he strengthened his soul toward the contest, and through it he was made mighty, and he cut off and trampled upon his own tormentor. By the spirit of revelation he sought a request to bear his lifetime, and through it he became wise to exchange life for life. Life for life they understood and weighed like merchants, and the palm of life that sprouts from eternity passed away.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܹܐܦܵܐ ܫܝܼܛܵܐ","severity":"info","text":"The 'fiery stone' (ܟܹܐܦܵܐ ܫܝܼܛܵܐ) is a metaphor for the martyr's steadfastness under torture, contrasting with a foundation stone of truth; the image evokes the testing of faith through fire.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܼܢܵܐ","severity":"info","text":"The term ܛܝܼܢܵܐ (ṭyā‘ā) means 'flood' or 'inundation'; here it describes the flow of blood or water from the martyr's ribs, linking to the 'waters of pains' (ܡܲܝ̈ܵܐ ܕܚܲܫܹ̈ܐ) as a baptismal or purifying motif.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܒܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'life for life' (ܚܲܝܹ̈ܐ ܒܚܲܝܹ̈ܐ) echoes sacrificial and exchange language found in Syriac exegesis of Genesis 22 (the Binding of Isaac) and in eucharistic typology, where martyrdom is a transaction for eternal life.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܵܐ","severity":"info","text":"The 'contest' (ܕܲܪܵܐ, darrā) is a technical term in Syriac martyrdom literature for the athletic struggle of the confessor against demonic or persecutory forces, modeled on Greco-Roman athletic imagery.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax in the poem, shifting from physical torture to spiritual victory, with a series of parallel clauses (e.g., 'He taught... He strengthened... He showed...') that build toward the concluding exchange of 'life for life.'","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܬܪܲܨ ܠܹܗ","severity":"caution","text":"The phrase ܡܲܢ̣ܘܼ ܬܪܲܨ ܠܹܗ ('he prepared the way') is textually uncertain; the verb ܬܪܲܨ (trāṣ) may be a scribal error for ܬܲܪܨ (tarṣ, 'to set right'), and the subject of the clause is ambiguous between the confessor and the divine agent.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king's temple' (ܗܲܝܟܲܠ ܡܲܠܟܵܐ) is unclear; it may refer to a specific earthly temple or metaphorically to the body as a temple of the soul.","The phrase 'the deaf one' (ܠܲܟܼܪܸܐ) could be a literal reference to a deaf person or a metaphor for spiritual ignorance; the reading taken is the latter."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܬܩܲܠ̣ܘ ܚܘܼܡܣܵܢܵܐ ܕܚܲܝܹ̈ܐ ܕܲܬܼܢܵܢ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܘܠܵܐ ܣܠ̣ܩܘ ܥܲܡܠܹ̈ܐ ܥܲܠ ܦܘܼܪܥܵܢܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܀ :ܙܥܘܿܪܝܼܢ ܚܲܫܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡ̣ܢ ܡܘܼܠܟܵܢܹ̈ܐ\nܘܠܵܐ ܡܸܬܼܦܲܚܡܝܼܢ ܢܘܼܪܵܐ ܘܣܲܝܦܵܐ ܒܲܟܼܠܝܼܠ ܫܘܼܒܼܚܵܐ ܀ :ܠܵܐ ܡܨܸܐ ܣܵܦܹ̇ܩ ܦܲܓܼܪܵܐ ܒܕܸܒܼܚܹܗ ܠܘܵܬܼ ܬܲܪܥܘܼܬܼܵܐ\nܐܵܦܠܵܐ ܢܲܦܫܵܐ ܒܝܲܕܼ ܚܘܼܡܣܢܵܗ̇ ܠܥܸܠܲܬܼ ܫܲܝܢܵܐ ܀ ܒܛܲܝܒܿܘܼ ܚܲܫ̣ܒܿܘܼܗ̇ ܠܗܵܝ̇ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܥܸܠܲܬܼ ܫܲܝܢܵܐ ܀ ܘܠܵܐ ܐܸܫܬܿܒܼܗܲܪܘ ܕܲܒܼܝܲܕܼ ܥܲܡܠܹ̈ܐ ܢܣܲܒܼ݂ܘ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܡܸܬܿܕܲܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܒܼ̈ܕܲ ܡܲܠܟܵܐ\nܕܡ̇ܐ ܕܲܥܒܲܕܿܬܿܘܿܢ ܟܠ ܕܲܦܩܝܼ̈ܕܼܵܢ ܠܵܐ ܬܸܬܼܚܲܬܿܪܘܼܢ ܀ :ܠܗܵܘ̇ ܟܵܪܘܿܙܵܐ ܡܲܫܡܲܥ ܥܲܡܡܹ̈ܐ ܡܸܬܼܥܲܗܕܼܝܼܢ ܗ̄ܘ̣ܵܐ\nܕܠܵܐ ܠܲܡ ܫܵܘܹ̇ܝܢ ܚܲܫܹ̈ܐ ܕܙܲܒܼܢܵܐ ܠܛܘܼܒܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܀ :ܒܥܲܡܠܹ̈ܐ ܕܢܲܦܫܹܗ ܬܲܗܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܲܟܼܡܵܐ ܫܒܒܼܚܝܼܢ\nܘܲܒܼܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܡܸܬܿܕܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܕܲܡܠܹܝܢ ܩܸܢܛܵܐ ܀ :ܕܵܚܹ̇ܠ ܐ̄ܢܵܐ ܠܲܡ ܐܸܢܵܐ ܕܙܸܪܥܹ̇ܬܼ ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ\nܕܲܠܡܵܐ ܐܸܢܵܐ ܩܢܘܿܡܝ ܐܸܬܼܢܲܟܼܪܸܐ ܠܣܝܼܡܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܘܐܸܢܗܘ̤ ܕܡ̇ܐܝܵܐ ܕܲܓ̣ܒܼܵܝܗܝ ܪܘܼܚܵܐ ܩܸܢܛܵܐ ܡܠܸܐ ܗ̄ܘ̣ܵܐ\nܡܲܢ ܢܸܫܬܲܒܼܗܲܪ ܕܲܚܠܵܦ ܥܲܡܠܵܘ̈ܗܝ ܢܸܫܬܿܘܸܐ ܠܛܝܼܒܹ̈ܐ ܀ :ܐܸܢ ܐܲܬܼܠܹܝܛܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܡܲܟܸܿܟ ܢܲܦܵܫܹܗ\nܡܲܢ̣ܘܼ ܢܚܵܘܸܐ ܫܘܼܦܪܵܐ ܕܥܲܡܠܵܘ̈ܗܝ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ ܀ :ܒܢܝܼܫܵܐ ܕܡܸܠܵܘ̈ܗܝ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܐܵܦ ܐܲܬܼܠܹܝܛܹ̈ܐ\nܕܲܙܥܘܿܪ ܚܲܫܵܐ ܡ̣ܢ ܦܘܼܪܥܵܢܵܐ ܡܸܬܼܪܲܥܹܝܢ ܗ̄ܘ̣ܵܘ ܀","english":"The violence of life that raged in the kingdom of heaven did not prevail, and the labors did not ascend to the reward of the future things. The pains of body and soul were small compared to the torments, and fire and sword are not understood in the full glory. The body could not suffice in its sacrifice for the gate, nor the soul by its violence for the cause of peace. She considered the gift of the cause of peace as a favor, and they did not boast that through labors they received victory. For that daughter of the voice, the servants of the king were purified, that what you did, all the commanded ones would not be hindered. For that herald, making the peoples hear, was reminded that the pains of sacrifice are not equal to the gentle blessings. By the labors of his soul, they were made ready, as they were praised, and by his words they were amazed, as they were filled with venom. I fear, O father, that the seed of the word of life might not be, lest the father of my standing be disturbed for the treasure of life. And if the one who fills his chosen with venom, the spirit, was filled, he boasted that for his labors he would be equal to the good. If the athlete of righteousness humbles himself, he shows the beauty of his labors before the beholders. The evil of his words was revealed, and the athletes who considered pain small compared to the reward were revealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܡܣܵܢܵܐ","severity":"info","text":"The Syriac term ḥumsāṯā (violence) carries a double sense of both physical force and unjust oppression, aligning with the martyrdom context where the persecutor's violence is contrasted with divine reward.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"The phrase 'kingdom of heaven' (malkūṯā rawnā) echoes the New Testament usage (e.g., Matthew 3:2; 18:23), here used to contrast the eternal realm with the earthly torments of the confessors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (barṯ qālā) is a Syriac idiom for an echo or reverberation, here metaphorically referring to the proclamation of the martyrs' steadfastness that purifies the king's servants.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit contrasting the futility of the persecutor's violence with the spiritual victory of the confessors, marked by a series of antithetical couplets (e.g., labors vs. reward, body vs. soul).","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The term 'athlete' (aṯlīṭā) is a standard Syriac Christian metaphor for martyrs and confessors, drawn from Greco-Roman athletic imagery, and was widely used in East Syriac hagiography to emphasize spiritual struggle.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܸܢܛܵܐ","severity":"caution","text":"The word qeṭṭā (venom) is ambiguous: it may refer literally to poison (as in a martyr's torture) or metaphorically to the bitterness of the persecutor's words. The context supports the latter, but the reading is not certain.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' (ܐ̄ܢܵܐ) in line 11 is unclear; it may refer to a spiritual father or to God, but the text does not specify.","The phrase 'the one who fills his chosen with venom' (line 13) could refer to the persecutor or to a demonic figure; the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܘܡܸܛܠ ܗܵܕܹܐ ܒܗܲܢܝܼܐܘܼܬܼܵܐ ܣܲܝܒܲܪܘ ܚܲܫܹ̈ܐ\nܕܚܵܪ̣ܘ ܒܲܟܼܠܝܼܠܹ̈ܐ ܕܲܦܐܹܝܢ ܣܲܓܿܝܼ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܘܿܢ ܀ :ܓܚܸܟܼܘ ܥܲܠ ܣܲܝܦܹ̈ܐ ܘܫܵܛ̣ܘ ܠܲܣܪ̈ܵܩܹܐ ܘܕܼܵܫܘ̣ ܥܲܠ ܢܘܼܪܵܐ\nܘܒܲܙܲܚܘ ܘܐܲܗܸܠܘ ܒܲܟܪܘܼܢܘܼܬܼܵܐ ܕܒܼܝܼܫܵܐ ܘܡ̇ܘܬܵܐ ܀ :ܬܲܒܿܪܘܼܗܝ ܠܣܲܝܦܵܐ ܒܚܘܼܪܦܵܐ ܩܲܫܝܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܦܲܣܸܩܘ ܐܸܢܘܿܢ ܠܡܵܐܢܲܝ̈ ܢܸܓܼ̈ܕܹܿܐ ܒܚܘܼܡܣܵܢ ܢܲܦܫܵܐ ܀ :ܙܟܼܵܐܘܼܗ̇ ܠܢܘܼܪܵܐ ܒܚܲܡܝܼܡܘܼܬܵܪܐ ܕܚܘܼܒܵܐ ܕܲܒܼܗܘܿܢ\nܘܩܸܪܲܬ̤ ܘܲܫܗܵܬ̤ ܥܲܙܝܼܙܘܼܬܼܵܗ̇ ܡ̣ܢ ܦܲܚܼܪ̈ܲܝܗܘܿܢ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܡܛܲܠܸܩ ܓܘܼܫܡܹ̈ܐ ܕܚܵܒܼ݂ ܡ̣ܢ ܓܘܼܫܡܹ̈ܐ\nܐܘܿ ܐܵܟܼܘܿܠܬܵܐ ܕܲܗܘ̤ܵܬܼ ܐܘܼܟܼܠܵܐ ܠܡܸܬܼܐܲܟܼܠܵܢܹ̈ܐ ܀ :ܐܘܿ ܦܲܓܼܪ̈ܵܢܹܐ ܝܵܩ̈ܕܲܝ ܟܠܫܵܥ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܕܫܲܬܸܿܩܘ ܥܘܼܙܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܒܚܘܼܡܣܵܢܲܝ̈ܗܘܿܢ ܀ :ܠܢܘܼܪܵܐ ܒܢܘܼܪܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܚܣ݂ܲܢܘ ܐܲܬܼܠܹܝܛܹ̈ܐ\nܘܠܵܐ ܐܸܬܼܟܵܪܝܼܘ ܙܵܘܥܹ̈ܐ ܕܒܼܗܘܿܢ ܡ̣ܢ ܝܵܩܹܕܲܬܵܐ ܀ :ܒܗܘܿܢ ܐܸܬܼܡܪܲܬ̤ ܐܸܬܼܓܲܡܪܲܬ̤ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ\nܕܐܸܢܗܘ̤ ܕܬܼܥܒܲܪ ܒܝܲܡܵܐ ܘܢܘܼܪܵܐ ܥܲܡܵܟ ܐܝܼܬܲܝ ܀ :ܒܢܘܼܪܵܐ ܘܡܲܝ̈ܵܐ ܥܲܠ̣ܘ ܘܐܸܬܼܢܲܣܝܼܘ ܡ̣ܢ ܪ̈ܵܕܼܘܿܦܹܐ\nܘܩܪܲܬ̤ ܢܘܼܪܵܐ ܘܲܦܟ݂ܲܗܘ ܡܲܝ̈ܵܐ ܘܩܵܡ̣ܘ ܒܲܪܘܲܚܬܼܵܐ ܀ :ܐܘܿ ܥܲܦܪ̈ܵܢܹܐ ܕܫܸܓܼܪܲܬ̤ ܐܸܢܘܿܢ ܫܲܠܗܹܒܼܝܼܬܵܪܐ\nܘܲܗܘ̤ܵܘ ܡ̇ܐܢܹ̈ܐ ܕܣܝܼܡܲܬܼ ܚܲܝܹ̈ܐ ܕܠܵܐ ܡܸܬܼܓܲܢܒܵܐ ܀ :ܐܘܿ ܕܲܚܝܼܚܵܐ ܕܡܲܬܼܪܲܝ ܟܠܫܵܥ ܒܡܲܝ̈ܵܐ ܕܚܲܫܹ̈ܐ\nܕܲܥܒܲܪܘ ܚܲܫܹ̈ܐ ܒܓܼܵܘ ܗܲܕܵܡ̇ܘ̈ܗܝ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܀ :ܡ̇ܐܢܵܐ ܕܲܙܩܝܼܪ ܒܡܸܢܲܝ̈ ܥܲܡܪܵܐ ܡܸܬܼܚܲܒܿܠܢܵܐ\nܐܲܫܝܼܓܼ ܢܲܦܫܹܗ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܘܠܵܐ ܐܸܬܼܚܲܪܲܟ ܀","english":"And because of this, in the endurance of the body, they bore pains that were more bitter than the coals of fire, many times over their labors. They laughed at swords and trampled on saws, and they trod upon fire and triumphed and rejoiced in the victory of the evil one and death. They broke the sword with the hard point of their minds, and they cut off the sinews of the limbs with the violence of the soul. They conquered fire with the fervor of the love within them, and its might was quenched and extinguished from their coals. O devourer that destroys bodies, which is worse than bodies! O consumer that became food for the consumed! O bodies burning every hour in the furnaces, who silenced the power of the flame with their violence! To fire with fire of their minds they added torments, and the tremors within them were not disturbed by the burning. In them was fulfilled and completed by the deeds that which is written: that if one would pass through sea and fire, you are with him. Over fire and water they ascended and were saved from the persecutors, and fire grew cold and water dried up, and they stood in the air. O ashes that the flame consumed, and they became vessels of the treasure of life that cannot be plundered. O living one that every hour is cast into the waters of pains, who passed through pains within his members in the likeness of fire. A vessel that is cast into the midst of a perishable dwelling, he immersed himself in the flame and was not disturbed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܗܲܢܝܼܐܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܒܗܲܢܝܼܐܘܼܬܼܵܐ (b-hayyāʾūtā) is rendered 'in the endurance of the body' in the English draft, but it more literally means 'in the vitality' or 'in the life-force,' referring to the physical resilience of the confessors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܸܢܗܘ̤ ܕܬܼܥܒܲܪ ܒܝܲܡܵܐ ܘܢܘܼܪܵܐ ܥܲܡܵܟ ܐܝܼܬܲܝ","severity":"info","text":"The phrase 'if one would pass through sea and fire, you are with him' echoes a biblical motif of divine accompaniment through trials, possibly alluding to Psalm 66:6 or similar passages, though no direct citation is marked.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܝܦܹ̈ܐ ܘܫܵܛ̣ܘ ܠܲܣܪ̈ܵܩܹܐ","severity":"info","text":"The mention of swords and saws reflects the historical instruments of torture used in the Sasanian persecutions of Christians, particularly under Shapur II, which Narsai often references in his memre on the confessors.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ... ܐܘܿ ... ܐܘܿ","severity":"info","text":"The repeated exclamatory 'O' (ܐܘܿ) introduces a series of apostrophes (lines 5–8 in the Syriac), a rhetorical device common in Narsai's homilies to heighten the dramatic contrast between the confessors' suffering and their spiritual victory.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܕܲܚܝܼܚܵܐ ܕܡܲܬܼܪܲܝ ܟܠܫܵܥ ܒܡܲܝ̈ܵܐ ܕܚܲܫܹ̈ܐ","severity":"caution","text":"The phrase 'O living one that every hour is cast into the waters of pains' is ambiguous: it may refer to a specific confessor or to Christ as a type, but the Syriac ܕܲܚܝܼܚܵܐ (d-ḥayyā) could also mean 'the animal' or 'the beast,' complicating the interpretation.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'living one' (ܕܲܚܝܼܚܵܐ) in the final apostrophe is unclear—whether a confessor, Christ, or a generic figure.","The phrase 'vessel that is cast into the midst of a perishable dwelling' may refer to a specific martyrdom narrative or be a general metaphor."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܐܲܡܝܼܢܹܛܘܿܢ ܢܸܩܪܸܐ ܐܸܢܘܿܢ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܕܐܲܫܝܼܓܼܘ ܨܵܐܬܼܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ ܒܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܗܵܝ̇ ܓܹܝܪ ܦܲܓܼܪܵܐ ܗ̄ܝܼ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܐܲܝܟ ܟܠ ܦܲܓܼܪ̈ܝܼܢ\nܘܢܲܚܬܵܐ ܕܡܸܢܵܗ̇ ܠܵܐ ܡܸܬܼܚܲܒܲܠ ܡ̣ܢ ܐܸܟܹ̇ܠܬܵܐ ܀ :ܐܵܦ ܦܲܓܼܪ̈ܵܢܹܐ ܦܲܓܼܪܵܐ ܩܢܹܝܢ ܗ̄ܘ̣ܵܘ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܘܢܲܚܬܵܐ ܕܚܘܼܒܵܐ ܕܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܐܸܬܼܚܲܒܲܠ ܀ :ܠܨܵܐܬܼܵܐ ܕܓܼܘܼܫܡܵܐ ܐܲܫܝܼܓܼ ܢܘܼܪܵܐ ܕܡܲܝܵ̈ܐ ܕܚܲܫܹ̈ܐ\nܘܫܲܦܲܪ ܓܘܼܫܡܵܐ ܘܢܸܗܪܲܬ̤ ܢܲܦܫܵܐ ܒܩܵܠ ܚܘܼܕܵܬܼܵܐ ܀ :ܩܵܠ ܚܘܼܕܵܬܼܵܐ ܫܡ݂ܲܥܘ ܡ̇ܝܘܿܬܹ̈ܐ ܕܡܲܠܸܠ ܒܐܲܪܥܵܐ\nܘܲܣܬܲܪܘ ܦܲܓܼܪܵܐ ܕܲܒܼܢܸܐ ܒܚܲܫܹ̈ܐ ܕܬܼܘܼܒܼ ܢܸܬܼܚܲܕܲܬܼ ܀ :ܚܙ̣ܵܘ ܪܘܼܟܵܒܼܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ ܕܙܲܥܘܿܪ ܘܲܡܚܝܼܠ\nܘܩܲܕܸܿܡܘ ܣܲܬܼܪܘܼܗܝ ܒܝܲܕܼ ܛܘܼܝܵܒܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܗܸܢܘ̣ܿܢ ܣܲܬܼܪܘܼܗܝ ܠܵܐ ܗ̄ܘ̣ܵܐ ܩܛܝܼܪܵܐ ܕܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ\nܕܲܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܠܡܸܪܕܲܦ ܚܲܫܹ̈ܐ ܡ̣ܢ ܓܘܼܫܡܲܝ̈ܗܘܿܢ ܀ :ܒܫܘܼܚܬܵܐ ܕܦܲܓܼܪܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܐ\nܘܐܲܥܸܠܘ ܢܲܣܟܿܘܼܗܝ ܒܟܼܘܼܪܵܐ ܕܚܲܫܹ̈ܐ ܕܢܸܩܢܸܐ ܫܘܼܦܪܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܩܛܝܼܪܵܐ ܥܨ̣ܵܐ ܚܹܐܪܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܗܸܢܘ̣ܿܢ ܕܵܢܘܼܗ̇ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ ܕܗܵܕܹܐ ܦܲܐܝܵܐ ܀ :ܒܗܵܘܢܵܐ ܬܲܩܝܐ ܚܙ̣ܵܘ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܕܲܢܣܝܼܣܝܼܢ ܗ̄ܘ̣ܵܐ\nܘܫܲܕܼܵܘ ܓܘܼܫܡܵܐ ܕܛܝܼܢܵܐ ܪܲܦܝܵܐ ܘܲܩܢ̣ܵܘ ܪܘܼܚܵܐ ܀ :ܐܲܝܟ ܚܲܟܿܝܼܡܹ̈ܐ ܕܵܢܘ ܘܐܸܬܼܒܝܲܢܘ ܒܲܬܼܪܹܝܢ ܓܲܒܼܝܼ̈ܢ\nܕܦܲܩܵܚ ܡ̇ܘܬܵܐ ܕܲܡܠܸܐ ܙܲܒܼܢܵܐ ܘܠܵܐ ܕܵܥܵܠܲܡ ܀ :ܒܕܝܼܢܵܐ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܒܙܵܥܲܝ̈ ܢܲܦܫܵܐ ܘܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ\nܕܐܲܝܕܼܵܐ ܟܹܐܢܵܐ ܕܢܸܚܲܫ ܩܲܠܝܼܠ ܐܵܘ ܩܲܫܝܵܐܝܼܬܼ ܀","english":"They made the furnace of coals into a garment for their bodily limbs, for this body is destructible like all bodies, and the soul within it is not destroyed by fire. Even the bodies of the confessors were a destructible body, and the soul within them, which was of the wicked, was not destroyed. They made the furnace of the body into a great sea of pains, and the body was beautiful and the soul shone with the voice of renewal. The dead in the earth who speak heard the voice of renewal, and they covered the body that was consumed in pains so that it might be renewed again. They saw the weakness of their limbs, small and frail, and they hastened to cover it with the goodness of their minds. They covered it, not because of the bitterness of their persecutors, which would have been easy for them to drive away pains from their bodies. Through the filth of the destructible body it was sought, and they brought its beauty into the furnace of pains that consumed its comeliness. It was not the bitterness of the wood that hindered the freedom of their minds, for they drove it away like reapers of this harvest. In a strong wind they saw their bodies that were tossed about, and they cast aside the body of the fragile clay and stood firm in spirit. Like wise men they drove and were divided on two sides, that the death that is full of sacrifice might blossom and not fade forever. They were in distress over the movements of the soul and the sensations of the body, of what kind the pain was, whether light or severe.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܡܝܼܢܹܛܘܿܢ","severity":"info","text":"The verb ܐܲܡܝܼܢܹܛܘܿܢ (ʾamīṭōṭ) is a causative form meaning 'they made into a garment' or 'they clothed', derived from ܡܵܛܘܿܬܵܐ (māṭōtā, 'garment'). The image of the furnace as a garment is a deliberate paradox, common in martyrdom literature.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܵܠ ܚܘܼܕܵܬܼܵܐ","severity":"info","text":"The phrase ܩܵܠ ܚܘܼܕܵܬܼܵܐ (qāl ḥuddātā, 'voice of renewal') likely refers to the proclamation of resurrection or restoration. The same root ܚܕܬ (ḥdt) appears in Syriac liturgical contexts for renewal of creation or covenant.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The image of the dead in the earth hearing and speaking (ܡ̇ܝܘܿܬܹ̈ܐ ܕܡܲܠܸܠ ܒܐܲܪܥܵܐ) echoes the trope of martyrs' relics or souls being animate and responsive, a motif in Syriac hagiography (e.g., the Acts of the Persian Martyrs).","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between paradox (furnace as garment, body as sea) and direct contrast (destructible body vs. indestructible soul), building a rhetorical pattern of inversion typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܢܸܐ","severity":"caution","text":"The verb ܕܲܒܼܢܸܐ (dabʿe) is ambiguous: it can mean 'was consumed' (by fire) or 'was immersed'. The English draft takes 'consumed', but the sense of immersion in pains is also possible, given the water imagery earlier.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܝܵܒܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ","severity":"info","text":"The phrase ܛܘܼܝܵܒܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ (ṭuyyābā d-riʿyāyhon, 'the goodness of their minds') uses ܛܘܼܝܵܒܼܵܐ, a term for moral or spiritual excellence, not merely intellectual quality, aligning with ascetic virtue.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܒܼܢܸܐ ܒܚܲܫܹ̈ܐ could mean 'consumed in pains' or 'immersed in pains'; the English draft opts for 'consumed'.","The identity of 'the dead in the earth who speak' is ambiguous: it may refer to martyrs' relics, souls in Sheol, or a metaphorical resurrection."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܐܲܝܕܼܵܐ ܦܫܝܩܵܐ ܙܵܘܥܹ̈ܐ ܐܸܡܲܪܘ ܠܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ\nܚܲܫܹ̈ܐ ܕܙܲܒܼܢܵܐ ܐܵܘ ܫܘܼܢܵܩܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܡ̣ܢ ܡܲܢ ܢܸܕܼܚܲܝܠ ܢܲܦܫܵܐ ܐܸܡܪܲܬ̤ ܠܢܵܘܣܵܐ ܕܥܘܼܡܪܲܗ̇\nܡ̣ܢ ܩܵܛܘܿܠܵܐ ܕܚܲܕܼ ܒܲܪܢܵܫܵܐ ܐܵܘ ܕܲܬܼܪ̈ܲܝܗܘܿܢ ܀ :ܘܸܟܼܒܲܪ ܚܵܘܩܵܐ ܕܗܵܘ̇ ܦܸܬܼܓܼܵܡܵܐ ܩܪ̣ܵܐ ܪܸܥܝܵܢܵܐ\nܕܠܵܐ ܬܸܬܼܪܲܗܒܿܘܼܢ ܡ̣ܢ ܩܵܛܘܼܠܵܐ ܕܩܵܛܹ̇ܠ ܦܲܓܼܪܵܐ ܀ :ܕܚܲܠܘ ܕܹܝܢ ܝܲܬܿܝܼܪ ܐܵܦ ܐܸܣܬܲܪܲܕܼܘ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ\nܡ̣ܢ ܡܲܢ ܕܲܡܨܸܐ ܕܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܢܲܪܡܸܐ ܒܢܘܼܪܵܐ ܀ :ܒܵܗܵܘ̇ ܫܘܼܢܵܩܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ\nܘܲܒܼܗܵܘ̇ ܕܝܼܢܵܐ ܕܥܵܐ̇ܠܵܐ ܒܨܵܬܹܗ ܠܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ ܀ :ܚܲܝܵܐ ܗ̄ܝܼ ܡܸܠܬܹܗ ܕܐܲܠܵܗ ܟܠܵܐ ܩܪ̣ܵܘ ܘܐܸܬܼܗܲܓܿܝܼܘ\nܘܚܲܪܝܼܦ ܕܝܼܢܹܗ ܛܵܒܼ ܡ̣ܢ ܣܲܝܦܵܐ ܕܬܼܪܹܝܢ ܦܘܼܡ̇ܘ̈ܗܝ ܀ :ܒܠܘܼܚܹܗ ܕܠܸܒܿܗܘܿܢ ܟܬܲܒܼܘ ܢܲܨܝܼܚܹ̈ܐ ܣܸܦܪܹ̈ܐ ܕܪܘܼܚܵܐ\nܘܪܘܼܚܵܢܵܐܝܼܬܼ ܡܸܬܼܗܲܓܸܿܝܢ ܗ̄ܘ̣ܵܘ ܒܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ ܡ̇ܐ ܕܥܲܠ̣ܘ ܢܸܓܼ̈ܕܹܿܐ ܘܲܚ̈ܙܲܝ ܥܲܝܢܹ̈ܐ ܘܙܵܥ̣ܘ ܗܲܕܵܡܹ̈ܐ:\nܩܪ̣ܵܘ ܚܘܼܫܵܒܹ̈ܐ ܒܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܘܒܲܝܲܐܘ ܐܸܢܘܿܢ ܀ :ܡ̇ܐ ܬܘܼܒܼ ܕܐܲܒܼܪܸܩ ܣܲܝܦܵܐ ܕܚܝܼܠ ܠܥܸܠ ܡ̣ܢ ܓܘܼܫܡܵܐ\nܣܵܡ̣ܘ ܪܸܥܝܵܢܵܐ ܦܘܼܪܩܵܢ ܚܲܝܹ̈ܐ ܐܲܝܟ ܣܲܢܘܲܪܬܵܐ ܀ :ܡ̇ܐ ܕܐܸܫܬܲܓܼܪܲܬ̤ ܫܲܠܗܹܒܼܝܼܬܼܵܐ ܒܩܲܝܪܲܝ̈ ܚܸܡܬܼܵܐ\nܢܚܸܬܼ ܚܘܼܡܣܵܢܵܐ ܒܲܕܼܡܘܼܬܼ ܛܲܠܵܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ ܀ :ܒܐܘܼܪܚܵܐ ܕܒܼܵܒܹܠ ܪܕܼܵܘ ܢܲܨܝܼܚܹ̈ܐ ܒܪܸ̈ܥܝܵܢܲܗܘܿܢ\nܘܲܚܙ̣ܵܘ ܬܲܡܵܢ ܢܘܼܪܵܐ ܕܚܵܒܲܬ̤ ܘܦܲܓܼܪܵܐ ܕܲܙܟܼܵܐ ܀ :ܒܗܵܘܢܵܐ ܚܙ̣ܵܐܘܼܗ̇ ܠܗܵܝ̇ ܢܲܒܼܪܲܬܵܐ ܕܲܟܼܡܵܐ ܣܸܠܩܲܬ̤\nܘܐܲܝܟܲܢ ܩܲܦܲܚ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܠܪܵܘܡ̇ܐ ܕܕܸܠܩܵܗ̇ ܀","english":"body, but the soul within them is a living thing that cannot be burned. They said to the senses of the body, \"This is a simple tremor, the pains of the furnace or an endless departure.\" From the power of the soul, it was said to the furnace of her dwelling, from the murderer of one man or of both. And already the meaning of that word read the thought, that they should not be frightened by the murderer who kills the body. They feared, indeed, more, and they were arrayed like executioners, from what can the soul and the body cast into the fire. In that endless departure they were being consumed, and in that knowledge of the one who enters into his thought, the tremors of the soul. The word of God is living; they all read and meditated, and his knowledge is sharper than the sword of two mouths. On the tablet of their heart they wrote the clear books of the spirit, and spiritually they meditated on the mysteries. When the sinews were afflicted and the eyes saw and the limbs trembled, they read thoughts in the future and sought to go. When again the sword of power flashed above the body, they placed the thought of the salvation of life like a crown. When the flame was kindled in the coals of wrath, coolness descended like dew upon the limbs. On the road to Babylon the confessors ran in their thoughts, and there they saw the mountain of shame and the body of the victor. In that they saw the daughter of the furnace, how she ascended, and where the hidden sign leaps to the height of her flame.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܵܘܥܹ̈ܐ","severity":"info","text":"The Syriac ܙܵܘܥܹ̈ܐ (zawʿē) means 'tremors' or 'shakings,' here referring to the physical sensations of the body under torture, which the confessors dismiss as trivial.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܢܵܩܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ","severity":"info","text":"The phrase ܫܘܼܢܵܩܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ (šūqāqā d-lā šūlāmā) means 'endless departure,' likely a euphemism for death or eternal separation from the body, contrasting with the soul's immortality.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܹܗ ܕܐܲܠܵܗ","severity":"info","text":"The phrase ܡܸܠܬܹܗ ܕܐܲܠܵܗ (mellteh d-allāh) 'the word of God' echoes John 1:1, where the Logos is divine and life-giving; here it is described as 'living' and sharper than a two-edged sword, possibly alluding to Hebrews 4:12 or Proverbs 5:4.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܘܼܪܚܵܐ ܕܒܼܵܒܹܠ","severity":"info","text":"The 'road to Babylon' (ܒܐܘܼܪܚܵܐ ܕܒܼܵܒܹܠ) likely refers to the deportation of Christian confessors to the Sasanian capital, a common trope in Syriac martyrdom narratives, evoking the Babylonian exile as a type of persecution.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܘܼܪܵܐ ܕܚܵܒܲܬ̤","severity":"info","text":"The 'mountain of shame' (ܢܘܼܪܵܐ ܕܚܵܒܲܬ̤) and 'body of the victor' (ܦܲܓܼܪܵܐ ܕܲܙܟܼܵܐ) parallel the imagery of Golgotha and Christ's victorious body, a common typology in Syriac literature linking martyrdom to Christ's passion.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܝܼܢܹܗ","severity":"caution","text":"The word ܕܝܼܢܹܗ (dīʿeh) is ambiguous: it could mean 'his knowledge' (from ܝܕܥ) or 'his ink' (from ܕܝܘܬܐ). The context of 'sharper than a sword' favors 'knowledge,' but the preceding 'tablet of their heart' might suggest 'ink' as a metaphor for writing.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܝܼܢܹܗ (dīʿeh) could be read as 'his knowledge' or 'his ink,' with the latter supported by the writing metaphor but the former by the martial imagery.","The identity of 'the daughter of the furnace' (ܒܲܪܲܬܵܐ ܕܲܟܼܡܵܐ) is unclear; it may be a personification of the flame or a reference to a specific martyr figure."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܕܚܝܼܠܵܐ ܗ̄ܘ̣ܵܬܼ ܛܵܒܼ ܟܲܕܼ ܐܸܫܬܲܪܲܬ̤ ܒܩܲܝܣܹ̈ܐ ܕܚܸܡܬܼܵܐ\nܘܫܝܼܛ ܗ̄ܘ̣ܵܐ ܘܲܒܼܣܸܐ ܫܘܼܠܵܡ ܕܸܠܩܵܗ̇ ܐܸܙܕܲܟܲܝܲܐܬ̤ ܀ :ܥܲܙܝܼܙ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܗܵܘ̇ ܦܘܼܩܕܼܵܢܵܐ ܕܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܐܘܼܟܼܠܵܐ\nܘܢܲܫܝܼܫ ܘܲܪܦܸܐ ܚܹܝܠ ܣܘܼܥܪܵܢܵܗ̇ ܒܪܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܡܛܲܠܩܵܬܝܼܬܼܵܐ ܕܟܼܠܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܛܥܵܬ̤ ܠܲܟܼܝܵܢܵܗ̇ ܘܲܦ̣ܟܲܗ ܚܲܝܠܵܐ ܕܥܲܙܝܼܙܘܼܬܵܗ̇ ܀ :ܦܘܼܡ̇ܐ ܕܐܲܝܵܐ ܕܠܵܐ ܣܒ݂ܲܥ ܡܸܡܬܼܘܿܡ ܡ̣ܢ ܝܲܥܢܘܼܬܼܵܐ\nܫܕܼܵܘ ܠܹܗ ܓܸܙܪܵܐ ܘܠܵܐ ܦܬ݂ܲܚ ܦܘܼܡܹܗ ܠܘܼܩܒܲܠ ܐܘܼܟܼܠܹܗ ܀ :ܠܗܵܝ̇ ܕܐܸܣܬܲܥܪܲܬ̤ ܡ̣ܢ ܒܵܒܼܵܠܝܹ̈ܐ ܒܲܚܬܼܝܼܪܘܼܬܼܵܐ\nܨܵܪܘ ܢܲܨܝܼܚܹ̈ܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܀ :ܬܲܡ̇ܢ ܩܵܡ̣ܘ ܗ̄ܘ̣ܵܘ ܐܵܦ ܐܸܬܼܒܲܩܝܼܘ ܒܥܲܝ̈ܢܲܝ ܠܸܒܵܐ\nܟܲܕܼ ܐܸܬܼܟܲܢܲܫܘ ܥܲܡܡܹ̈ܐ ܠܡܸܚܙܵܐ ܛܘܼܠܵܩ ܐ̄ܢܵܫܵܐ ܀ :ܠܗܵܘ̇ ܫܘܼܠܵܡܵܐ ܕܗܵܘ̇ ܣܘܼܥܪܵܢܵܐ ܣܲܟܿܝܼܘ ܘܲܫܠܸܡ̣ܘ\nܟܲܕ ܐܸܫܬܿܓܼܪܲܬ̤ ܢܘܼܪܵܐ ܒܢܘܼܪܵܐ ܕܲܛܪܘܼܢܘܼܬܼܵܐ ܀ :ܘܸܟܼܒܲܪ ܗܵܕܹܐ ܥܵܢܘ̣ ܐܵܦ ܗܸܢܘ̣ܿܢ ܠܩܵܛܘܿܠܲܝ̈ܗܘܿܢ\nܕܠܵܐ ܝܵܨ̇ܦܝܼܢܲܢ ܠܡܸܦܲܩ ܪܘܼܚܵܐ ܥܲܠ ܚܘܼܒܵܠܲܢ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܦܲܓܸܿܕܼ ܦܘܼܡ̇ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܗܘ̤ ܦܵܪܹܩ ܠܲܢ ܡ̣ܢ ܫܘܼܢܵܩܵܐ ܕܐܘܼܠܨܵܢܲܝ̈ܟܿܘܿܢ ܀ :ܠܗܵܘ̇ ܡܘܼܠܡܵܢܵܐ ܕܠܵܐ ܡܸܬܿܕܿܓܲܠ ܫܡ݂ܲܥܘ ܘܐܸܬܼܠܲܒܲܒܼܘ\nܕܡܲܢ ܕܲܡܣܲܝܒܲܪ ܥܕܲܡܵܐ ܠܚܲܪܬܼܵܐ ܢܸܚܸܐ ܠܥܵܠܲܡ ܀ :ܣܲܒܼܪܵܐ ܕܚܲܝܹ̈ܐ ܫܲܪܲܪ ܐܸܢܘܿܢ ܒܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܟܲܕܼ ܚܵܫ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܟܵܦܘܿܪܹ̈ܐ ܀ :ܚܙܵܬܼܵܐ ܕܬܲܗܪܑܵ ܡܸܬܼܚܵܘܝܵܐ ܗ̣̄ܘܵܬܼ ܩܕܼܵܡ ܗܲܝܢܲܝ̈ܗܘܿܢ\nܘܡܸܬܼܦܲܟܿܣܵܐ ܗ̣̄ܘܵܬܼ ܚܲܡܝܡܘܼܬܼܵܐ ܕܚܘܼܒܵܐ ܒܚܘܼܒܵܐ ܀","english":"was strong, very strong, when it spread out upon the logs of wrath. And it flowed and was extinguished, and the end of its flame was purified. That command was very powerful which gave it fuel, and it weakened and relaxed the power of its action beyond measure. The destructive nature of every word that is corruptible: it lost its bitterness and the power of its strength was broken. The mouth of the furnace, which is insatiable of anything from the depth, they cast a log and it did not open its mouth against its fuel. To that which was kindled by the Babylonians with arrogance, the righteous ones cried out as a spectacle before their eyes. There they stood and also were baptized in the eyes of the heart, when the peoples gathered to see the destruction of the fire. To that end of that action they completed and finished, when the fire was kindled with the fire of fortitude. And already now they also returned and saw their executioners, that they were not ashamed to let out a spirit over their suffering. That command which commands the mouth of the flame: it will deliver you from the abandonment of your afflictions. To that fullness which cannot be deceived, listen and take heart, that whoever endures until the end will live forever. The hope of life was established in their afflictions, and they were not scattered when they were suffering from the deniers. A vision of wonder was shown before their eyes, and the warmth of love was kindled by love.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܚܝܼܠܵܐ ܗ̄ܘ̣ܵܬܼ ܛܵܒܼ ܟܲܕܼ ܐܸܫܬܲܪܲܬ̤ ܒܩܲܝܣܹ̈ܐ ܕܚܸܡܬܼܵܐ","severity":"info","text":"The subject of the first clause is ambiguous: the feminine singular verb and suffix likely refer to the soul (ܢܘܼܪܵܐ) from the previous passage, which spreads over the 'logs of wrath' (the pyre).","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The term ܦܘܼܩܕܵܢܵܐ (puqdānā) means 'command' or 'ordinance'; here it likely refers to the divine or providential command that sustains the martyrs' endurance.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܲܢ ܕܲܡܣܲܝܒܲܪ ܥܕܲܡܵܐ ܠܚܲܪܬܼܵܐ ܢܸܚܸܐ ܠܥܵܠܲܡ","severity":"info","text":"This echoes Matthew 24:13 (or similar endurance sayings) and the promise of eternal life for those who persevere to the end, a common theme in martyrdom literature.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܵܒܼܵܠܝܹ̈ܐ","severity":"info","text":"The 'Babylonians' here are a standard Syriac typological reference to persecutors, evoking the biblical Babylonian exile and the Maccabean martyrs, not a specific historical group.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܸܟܼܒܲܪ ܗܵܕܹܐ ܥܵܢܘ̣ ܐܵܦ ܗܸܢܘ̣ܿܢ ܠܩܵܛܘܿܠܲܝ̈ܗܘܿܢ","severity":"info","text":"This line marks a shift from the martyrs' suffering to their triumphant vision of the executioners' shame, a rhetorical reversal typical of Narsai's homiletic structure.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫܠܸܡ̣ܘ","severity":"caution","text":"The verb ܘܲܫܠܸܡ̣ܘ (wašlemw) is ambiguous: it could mean 'they completed' or 'they surrendered'; the context of martyrdom favors 'completed' (the action), but the Syriac allows both.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the opening feminine singular verbs is not explicit; likely the soul (ܢܘܼܪܵܐ) from the previous passage, but could be a different feminine noun like 'faith' or 'grace'.","The phrase 'baptized in the eyes of the heart' (ܐܸܬܼܒܲܩܝܼܘ ܒܥܲܝ̈ܢܲܝ ܠܸܒܵܐ) is metaphorical; its precise ritual or spiritual sense is left open."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܒܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܐܲܠܵܗܵܝܵܐ ܡܸܬܼܥܲܩܪܵܐ ܗ̣̄ܘܵܬܼ\nܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܐܘܿ ܨܸܒܼܝܵܢܵܐ ܩܢܸܐ ܚܹܐܪܘܼܬܼܵܐ ܕܦܵܪܫܘܼܬܵܪܐ\nܕܲܥܨ̣ܵܐ ܩܛܝܼܪܹܗ ܠܐܲܣܝܼܪܘܼܬܼܵܐ ܕܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܀ :ܐܘܿ ܢܸܟܼܝܵܢܵܐ ܕܐܲܣܝܼܪ ܟܠܹܗ ܒܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ\nܕܚܲܣܢܹ݂ܗ ܚܘܼܒܵܐ ܕܪܸܚܡܲܬܼ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܐܘܿ ܕܲܡܡܲܫܟܲܢ ܟܝܵܢܹܗ ܠܡܵܘܬܵܐ ܚܠܵܦ ܣܲܟܼܠܘܼܬܹܗ\nܘܫܲܪܝܼ ܦܵܪܲܗ ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܫܛܵܪ ܚܵܘ̈ܒܵܬܹܐ ܀ :ܐܘܿ ܕܲܡܙܲܒܲܢ ܠܐܵܟܹ̇ܠܩܲܪܨܵܐ ܒܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ\nܕܲܩ̣ܪܵܐ ܚܪܘܼܪܹ̈ܐ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܀ :ܥܲܡ ܟܠ ܘܲܒܼܟܼܠ ܥܒ݂ܲܕܼܘ ܬܲܟܼܬܿܘܼܫܹ̈ܐ ܒܸܣܪ̈ܵܢܵܝܹܐ\nܘܥܲܠ ܟܠ ܐܲܩܠܝܼܘ ܘܲܠܟܼܠ ܚܲܝܸܒܼܘ ܘܲܢܨܲܚ̣ܘ ܘܲܙܟܼܵܘ ܀ :ܒܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ ܘܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܢܣ݂ܲܒܼܘ ܙܵܟܼܘܼܬܼܵܐ\nܘܒܲܣܲܪܘ ܘܐܲܗܸܠܘ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܙܟܼܵܘ ܠܲܥܝܼܪܹ݁ܵܐ ܟܝܵܢܵܐ ܕܲܬܼܪܹܝܢ ܒܝܲܕܼ ܚܘܼܣܵܢܵܐ\nܘܠܹܗ ܠܲܟܼܝܵܢܵܐ ܕܵܫܘܼܗܝ ܘܲܥܒܲܪܘ ܠܥܸܠ ܡ̣ܢ ܥܘܼܩܣܵܘ̈ܗܝ ܀ :ܠܪܸܓܲܬܼ ܦܲܓܼܪܵܐ ܢܸܒܼܥܵܐ ܕܪܵܕܹܐ ܒܐܲܡܝܼܢܘܼܬܼܵܐ\nܦܣܩ̣ܘܼܗܝ ܫܸܦܝܹܗ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ ܕܠܵܐ ܢܸܬܼܪܲܓܿܘܿܢ ܀ :ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܐܸܡ̇ܐ ܕܝܸܠܕܲܬ̤ ܟܠ ܒܝܼ̈ܫܬܼܵܐ\nܣܵܡ̣ܘܼܗ̇ ܒܩܲܒܼܪܵܐ ܕܠܵܐ ܬܘܼܒܼ ܬܸܬܸܿܠ ܦܹܐܪܹ̈ܐ ܠܡܵܘܬܵܐ ܀ :ܠܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܚܲܒܼܫܘܼܗ̇ ܒܚܸܣܢܹ̈ܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ\nܘܐܸܚܲܕܼܘ ܒܐܲܦܹܝ̈ܗ̇ ܬܲܪ̈ܥܹܐ ܕܚܘܼܒܵܐ ܕܒܵܐ ܡܬܼܚܲܣܢܝܼܢ ܀ :ܚܣܵܡܵܐ ܛܪܘܼܢܵܐ ܕܲܟܪܲܕܼ ܘܐܲܩܠܝܼ ܥܲܠ ܟܠ ܚܲܫܝܼ̈ܢ\nܡܲܟܸܿܟܼܘ ܥܘܼܫܢܵܐ ܕܬܲܩܦܝܼܬܹܗ ܒܡܸܠܲܬܼ ܫܲܝܢܵܐ ܀","english":"By the love of divine love, which was rooted,\nthe love of the love that is placed in the vessel of mortality. O will, the pure freedom of the separator,\nwho bound his knot to the imprisonment that the Creator placed. O vessel that bound all in the life of sacrifice,\nwhose portion is the love of the love of immortal life. O one who stretched his nature to death in place of his folly,\nand began to interpret in the sufferings of the body the cancellation of debts. O one who offered the accuser the food of the fruit,\nwho called out sparks by the violence of the tribunals. With all and in all they made contests in the arenas,\nand over every one they condemned and for every one they convicted and they cried out and they conquered. In the sufferings of the body and the tremors of the soul they took victory,\nand they proclaimed and glorified the tribunals of body and soul. They conquered the vigilant nature of the two by means of loss,\nand to him, the vessel, they cast him and they passed beyond his afflictions. To the desire of the body, the will to rule by force,\nthey cut off its flow from the members that would not be stirred. To the love of money, the mother of all evils,\nthey placed it in a tomb so that it would no longer give fruits to death. To the love of glory, they confined it in the bosoms of humility,\nand they held before its face the doors of the love that is to be embraced. A sealed seal that rolled and condemned over all the suffering,\nthey humbled the violence of its strength by the word of peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܚܡܲܬܼ ܚܘܼܒܵܐ ܐܲܠܵܗܵܝܵܐ","severity":"info","text":"The phrase 'love of divine love' is a genitive chain typical of Narsai's style, intensifying the concept of divine affection as the source of the confessors' motivation.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܸܒܼܝܵܢܵܐ ܩܢܸܐ ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"'O will, the pure freedom' personifies the faculty of choice as a 'separator' (ܦܵܪܫܘܼܬܵܪܐ), a term that may evoke the ascetic ideal of renunciation.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܡ̇ܐ ܕܝܸܠܕܲܬ̤ ܟܠ ܒܝܼ̈ܫܬܼܵܐ","severity":"info","text":"The description of love of money as 'mother of all evils' echoes 1 Timothy 6:10 (φιλαργυρία ῥίζα πάντων τῶν κακῶν), a common patristic topos.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ... ܐܘܿ ... ܐܘܿ ...","severity":"info","text":"The passage employs a series of apostrophes ('O will', 'O vessel', 'O one who') that structure the narrative as a litany of addresses to the confessors' virtues and actions.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܟܼܬܿܘܼܫܹ̈ܐ ܒܸܣܪ̈ܵܢܵܝܹܐ","severity":"info","text":"'Contests in the arenas' refers to the martyrdom spectacles in Roman amphitheaters, a common setting in Syriac martyr narratives.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܙܲܒܲܢ ܠܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"caution","text":"The phrase 'offered the accuser the food of the fruit' is obscure; 'accuser' (ܐܵܟܹ̇ܠܩܲܪܨܵܐ) may denote Satan or a persecutor, but the metaphor of 'fruit' as a spiritual offering is ambiguous.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the accuser' (ܐܵܟܹ̇ܠܩܲܪܨܵܐ) is unclear: it could be Satan, a judge, or a generic adversary. The 'fruit' offered may symbolize the confessors' suffering or a eucharistic allusion. The reading taken is that the confessors offer their own bodies as spiritual nourishment to the accuser, subverting his malice."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܠܚܸܡܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܚܲܝܘܲܬܼ ܒܲܪܵܐ ܕܠܵܐ ܡܸܫܬܿܝܢܵܐ\nܐܸܣܲܪܘ ܦܲܟܼܪܘܼܗ̇ ܒܒܲܣܝܼܡܘܼܬܼܵܐ ܐܲܝܟ ܫܸܫܠܬܼܵܐ ܀ :ܒܚܘܼܬܼܪܲܐ ܐܲܪܝܵܐ ܕܣܵܥܹ̇ܐ ܒܓܼܘܼܡܕܵܐ ܠܡܸܬܼܒܲܪ ܐ̄ܢܵܫܵܐ\nܐܲܥܸܠܘ ܚܲܒܼܫ̣ܘܼܗܝ ܒܓܼܵܘ ܢܵܡܲܪܬܵܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܀ :ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ ܦܣܲܩ̣ܘ ܘܐܲܪܝܼܡܘܼܗܝ ܡ̣ܢ ܥܸܩܵܪܹܐ\nܕܠܵܐ ܬܘܼܒܼ ܢܲܚܠܸܦ ܘܢܸܛܥܲܢ ܦܹܐܪܹ̈ܐ ܕܡܲܪܝܼܪܘܼܬܼܵܐ ܀ :ܡܲܟܸܿܟܼܘ ܪܵܘܡ̇ܐ ܕܲܪܓܼܝܼܓܼܵܬܼܵܐ ܕܙܵܘܥܹ̈ܐ ܘܪܸ̈ܓܼܫܹܐ\nܘܫܲܥܒܸܿܕܼܘ ܘܐܸܢܘܿܢ ܬܚܹܝܬܼ ܨܸܒܼܝܵܢܵܐ ܪܵܚܹ̇ܡ ܩܘܼܫܬܵܐ ܀ :ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܚܣ݂ܲܢܘ ܟܠ ܚܲܝ̈ܠܝܼܢ ܕܲܠܓܼܵܘ ܘܕܲܠܒܲܪ\nܕܡܲܩܪܸܒܼ ܗ̄ܘ̣ܵܐ ܒܹܗ ܨܼܒܼܝܵܢ ܢܲܦܫܵܐ ܐܲܝܟ ܕܲܒܼܕܼܝܼܠܹܗ ܀ :ܒܲܕܼܠܵܐ ܕܝܼܠܹܗ ܢܨܲܚ ܨܸܒܼܝܵܢܹܗ ܐܲܝܟ ܕܲܒܼܕܼܝܼܠܹܗ\nܘܐܸܬܼܚܲܫܒܲܬ̤ ܠܹܗ ܙܵܟܼܘܼܬܼ ܚܲܝܠܵܐ ܐܲܝܟ ܕܲܒܼܕܝܼܠܹܗ ܀ ܠܵܘܕܼܝܼܠܹܗ ܗ̄ܘ̣ܵܬܼ ܕܢܸܙܟܸܿܐ ܠܚܲܫܹ̈ܐ ܕܲܩܒܼܝܼܥܝܼܢ ܒܹܗ:\nܐܸܠܵܐ ܕܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܠܡܸܚܣܲܢ ܚܲܫܘ̈ܗܝ ܀ :ܢܘܼܪܵܐ ܕܚܘܼܒܵܐ ܐܲܣܸܦ ܪܘܼܚܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܐ\nܘܐܲܕܼܠܸܩ ܘܐܵܘܩܸܕܼ ܝܲܥܪܵܐ ܣܲܢܝܵܐ ܕܲܪ̈ܕܼܝܼܓܼܵܬܼܵܐ ܀ :ܒܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ ܚܲܪ̣ܵܨܸܒܼܝܵܢܵܐ\nܘܢܲܬܼܦܹܗ ܚܘܼܒܵܐ ܕܢܹܐܙܲܠ ܢܸܓܼܡܘܿܪ ܨܸܒܼܝܵܢ ܢܲܦܫܹܗ ܀ :ܒܙܵܘܥܹ̈ܐ ܟܣܲܝܵ̈ܐ ܡܠܸ݂ܩ ܘܐܸܬܼܡܲܟܝܼ ܠܪܵܘܡ̇ܐ ܕܲܠܥܸܠ\nܘܲܚ̣ܙܵܐ ܒܗܵܘܢܵܐ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܒܓܸܦܹ̈ܐ ܕܪܘܼܚܵܐ ܦܪܲܚ̣ܘ ܐܲܪ̈ܥܵܢܹܐ ܘܥܲܠ̣ܘ ܠܲܫܡܲܝܵܐ\nܘܲܫܡ݂ܲܥܘ ܬܲܡ̇ܢ ܩܵܠ ܗܘܼܠܵܠܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܀ :ܒܲܠܘܼܝܼܬܼ ܦܵܘܠܘܿܣ ܡ̇ܐܢܵܐ ܓܲܒܼܝܵܐ ܪܕܼܵܘ ܢܲܨܝܼܚܹ̈ܐ\nܘܡܲܢܲܥܘ ܠܐܲܬܼܪܵܐ ܕܲܡܗܲܠܠܝܼܢ ܒܹܗ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀","english":"To the wrath which is the wild beast of the outer man that cannot be tamed, they bound its limbs with gentleness like a chain. By the lion's pride which roars in the den to break the trap, they brought his captivity into the house of humility. The evil inclination they cut off and uprooted from its roots, so that it might not again change and produce fruits of bitterness. They lowered the height of the steps of movements and sensations, and they subjugated and placed them under the will that loves truth. By the armor of the spirit they cut off all the powers within and without, which the will of the self offered in it as its own. The will of the self cried out as its own, and the victory of power was reckoned to it as its own. It was not its own that it conquered the pains fixed in it, but the power that gave it power to cut off its pains. The fire of love gathered the spirit within the mind, and kindled and burned the thick forest of steps. By the contemplation of immortal life they sharpened the points, and the love of going to accomplish the will of the self dripped. With hidden movements it licked and reclined on the height above, and saw in the air that sign which is indestructible. On the wings of the spirit they flew over the earth and ascended to heaven, and there they heard the voice of praise that is unspeakable. By the company of Paul, the chosen mouth, they pursued the persecuted and led them to the place where they are praised spiritually.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܝܘܲܬܼ ܒܲܪܵܐ","severity":"info","text":"The phrase 'wild beast of the outer man' (ḥaywath barrā) contrasts the inner, rational self with the untamed passions, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The mention of Paul (Pawlos) as 'the chosen mouth' likely alludes to his role as a preacher and martyr, echoing Acts 9:15 or 2 Timothy 1:11, though no direct quotation is present.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܵܘܥܹ̈ܐ ܟܣܲܝܵ̈ܐ","severity":"info","text":"The 'hidden movements' (zawʿē kasyā) refer to subtle, internal spiritual stirrings, a concept developed in Syriac mysticism, particularly in the works of Evagrius and later Isaac of Nineveh.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܠܘܼܝܼܬܼ ܦܵܘܠܘܿܣ","severity":"info","text":"The passage shifts from a series of metaphorical descriptions of ascetic struggle to a specific narrative reference to Paul's company, marking a transition from general exhortation to a concrete example.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܒܵܐ ܕܢܹܐܙܲܠ","severity":"info","text":"The phrase 'love of going to accomplish the will of the self' parallels Narsai's earlier use of 'love of the love' (p15), reinforcing the theme of divine desire driving ascetic action.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܘܕܼܝܼܠܹܗ","severity":"caution","text":"The Syriac 'lāw dīlēh' (not its own) is ambiguous: it could mean 'not belonging to the self' or 'not proper to it.' The translation opts for the former, but the latter is possible in context.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lāw dīlēh' (not its own) may be read as either 'not belonging to the self' or 'not proper to it,' affecting the interpretation of agency in the victory.","The identity of 'the chosen mouth' (Paul) is clear, but whether it refers to a specific epistle or a general apostolic authority is left open."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܪܸܡܙܵܐ ܕܲܓܼܒܼ݂ܵܝܗܝ ܩܲܪܸܒܼ ܐܸܢܘܿܢ ܒܝܲܕܼ ܨܸܒܼܝܵܢܵܐ\nܠܡܸܫܡܲܥ ܩܵܠܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܒܠܸܫܵܢ ܒܸܣܪܵܐ ܀ :ܥܲܡܹܗ ܣܠܸܩ̣ܘ ܗ̄ܘ̣ܵܘ ܠܬܼܘܼܠܬܼܵܐ ܕܪܵܘܡ̇ܐ ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ\nܘܟܲܣܝܼܘ ܫܘܼܦܪܵܐ ܕܢܸܨܚܵܢܲܝ̈ܗܘܿܢ ܒܕܼܘܼܡܚܵܐ ܕܝܼܠܹܗ ܀ :ܒܢܝܼܫܵܐ ܬܪܝܼܨܵܐ ܕܐܲܝܠܹܝܢ ܕܲܢܨܲܚ̣ܘ ܕܲܡܝܼܘ ܟܠܫܵܥ\nܘܲܚܢ̣ܵܘ ܣܲܓܿܝܼ ܣܲܓܼܝܼ ܒܝܲܕܼ ܚܘܼܡܣܵܢܵܐ ܕܪܸ̈ܥܝܵܬܲܝܗܘܿܢ ܀ :ܡ̇ܘܬܹܿܗ ܕܗܵܒܹܝܠ ܨܝܼܕܼ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܲܒܼܩܵܛܘܼܠܹܗ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܟܲܕܼ ܡܸܬܼܢܲܓܲܕ ܀ :ܠܩܵܠܵܐ ܕܲܕܼܡܹܗ ܡܸܬܿܬܿܥܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ\nܟܲܕܼ ܓܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܘܵܬܼ ܚܵܙܹ̇ܐ ܟܠ ܥܲܠ ܩܵܛܘܿܠܹܗ ܀ :ܩܪܘܼܒܼܚܵܐ ܪܲܒܵܐ ܥܲܒܼ݂ܕ ܫܲܬܼܝܼܩܵܐ ܥܲܡ ܡܲܪܵܚܵܐ\nܘܝܲܗ̣̄ܒܹܿܗ ܠܪܸܡܙܵܐ ܕܢܸܥܘܿܠ ܢܸܩܪܸܝܘܗܝ ܩܕܼܵܡ ܕܲܝܢܵܐ ܀ :ܩܪܘܼܒܼܚܵܐ ܕܕܲܡ̇ܐ ܚܙ̣ܵܐ ܕܲܝܢܵܐ ܘܛܲܢ ܘܐܸܬܼܥܲܙܲܪ\nܘܲܦܣ݂ܲܩ ܕܝܼܢܵܐ ܥܲܠ ܩܵܛܘܿܠܵܐ ܠܦܘܼܬܼ ܣܲܟܼܠܘܼܬܹܗ ܀ :ܠܲܫܒܼܥܵܐ ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܡܲܬܼܚܹܗ ܠܐܵܫܹ̇ܕܼ ܠܲܕܼܡܵܐ\nܕܒܲܓܼܙܵܪ ܕܝܼܢܹܗ ܢܣܲܪܸܕܼ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܨܹܝܕܼ ܩܸܛܠܵܐ ܀ :ܩܗܵܕܹܐ ܬܸܢܘܲܝ ܝܲܗ̣̄ܒܼܘ ܓܘܼܫܡܲܝ̈ܗܘܿܢ ܣܵܗ̈ܕܹܿܐ ܒܚܝܼܪܹ̈ܐ\nܘܠܵܐ ܬܒܲܥ̣ܘ ܨܲܥܪܵܐ ܕܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ ܡ̣ܢ ܐܵܠܘܿܨܹ̈ܐ ܀ :ܒܲܕܼܡ̇ܐ ܕܩܵܥܹ̇ܐ ܐܲܝܟ ܡܲܠܵܠܵܐ ܡܸܢܼܒܲܝܢܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܗܲܢܝܼܵܐܝܼܬܼ ܫܲܦܲܥܘ ܕܼܡܗܘܿܢ ܕܢܸܩܢܹܐ ܩܵܠܵܐ ܀ :ܒܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܕܥܲܠ ܡܲܪ̈ܵܚܹܐ ܡܸܬܼܢܲܩܡܝܼܢ ܗ̄ܘ̣ܵܘ\nܥܝܵܪܬܵܐ ܕܡ̇ܘܬܵܐ ܡ̣ܢ ܩܵܛܘܿܠܹ̈ܐ ܕܚܲܝܸܒܼܘ ܐܸܢܘܿܢ ܀","english":"The sign of his election he brought near by means of the will, to hear the voice that is unspoken in the tongue of the flesh. With him they ascended to the height of the summit in a hidden air, and they concealed the beauty of their victories in the slumber that is his. The evil one, the adversary of those who conquered, they silenced at all times, and they curbed him greatly by the violence of their thoughts. The death of Abel was always set before their eyes, and in his murder they were being examined as they were being martyred. At the voice of his blood their thoughts were being stirred up, as it cried out to the one who sees all, against his murderer. The great nearness made the silent one act with the wanton one, and gave the sign of entering; they called him before the judge. The nearness of blood saw the judge, and he erred and was troubled, and he passed judgment against the murderer according to his folly. For the seven severe cords he stretched out to shed blood, that in the cutting of his judgment he might prolong the pain from the side of the slaying. Rejoicing, the confessors gave their bodies freely, and they did not seek the cry of their torments from the tormentors. By the blood that cried out like a speaker they were being examined, and easily they poured out their blood that the voice might be stilled. By the severe cords that are stretched over the wanton ones, they were being adorned, the entrance of death from the murderers who condemned them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The Syriac term ܪܸܡܙܵܐ (remzā) means 'sign' or 'gesture', often a nod or silent indication. Here it likely refers to a prearranged signal of election or martyrdom, contrasting with spoken language.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̇ܘܬܹܿܗ ܕܗܵܒܹܝܠ","severity":"info","text":"The reference to Abel's death (Gen 4:8) evokes the first biblical murder as a type of martyrdom. The confessors see Abel's death before their eyes, aligning their suffering with that of the righteous innocent.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܪܘܼܒܼܚܵܐ ܕܕܲܡ̇ܐ","severity":"info","text":"The phrase 'nearness of blood' (ܩܪܘܼܒܼܚܵܐ ܕܕܲܡ̇ܐ) likely refers to kinship or blood relation, possibly alluding to the legal concept of next-of-kin in Persian or Roman martyrdom trials, where a relative might be compelled to testify or judge.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative sequence within the poem, moving from the confessors' internal discipline to their public trial and torture. The repeated imagery of blood and cords ties the sections together.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܕܼܡ̇ܐ ܕܩܵܥܹ̇ܐ","severity":"caution","text":"The phrase 'by the blood that cried out' may be textually uncertain; the Syriac verb ܩܵܥܹ̇ܐ (qāʿē) can mean 'cried out' or 'shouted', but the syntax is ambiguous whether the blood itself speaks or the confessors cry out. The translation follows the former reading.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent one' (ܫܲܬܼܝܼܩܵܐ) and 'the wanton one' (ܡܲܪܵܚܵܐ) is unclear; they may represent the confessor and the torturer, or two aspects of the judge. The reading taken treats them as the confessor (silent) and the tormentor (wanton)."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܠܵܐ ܪܵܫܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ ܕܥܲܠ ܡ̇ܢ ܗܵܟܲܢ\nܕܲܡܦܵܣܝܼܢ ܗ̄ܘ̣ܵܘ ܕܗܘ̤ ܐܘܼܠܨܵܢܵܐ ܥܸܠܲܬܼ ܚܲܝܹ̈ܐ ܗ̄ܘ̣ ܀ ܠܵܐ ܡܲܟܼܪܹܝܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܚܘܼܒܵܠܵܐ ܕܗܲܕܿܡܲܝ̈ܗܘܿܢ:\nܕܨܝܼܪ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܢܘܼܚܵܡ ܦܲܓܼܪܵܐ ܀ :ܠܵܐ ܡܥܵܩܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܦܘܼܪܫܵܢܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܟܲܕܼ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܕܲܡܫܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܒܡܵܘܬܵܐ ܠܚܲܝܹ̈ܐ ܀ :ܐܘܿ ܪܸܥܝܵܢܵܐ ܟܡܵܐ ܚܲܡܣܸܢ ܗ̄ܘ̣ܵܐ ܘܫܵܛ̇ ܠܲܟܼܝܵܢܵܐ\nܕܐܲܣܡܝܼ ܘܫܲܬܸܩ ܥܲܠ ܦܘܼܪܫܵܢܵܐ ܕܲܬܼܪܹܝܢ ܓܲܒܹ̈ܐ ܀ :ܐܘܿ ܚܹܐܪܘܼܬܼܵܐ ܕܲܟܼܡܵܐ ܒܣܲܪܬܼܵܗ̇ ܠܐܲܣܝܼܪܘܼܬܼܵܐ\nܘܚܸܫܒܲܬ̤ ܚܘܼܒܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ ܐܲܝܟ ܠܵܐ ܐܝܼܬܼܵܘܗܝ ܀ :ܐܘܿ ܬܲܟܼܬܼܘܼܫܵܐ ܕܥܸܒܼܕܲܬ̤ ܢܲܦܫܵܐ ܗܝ̤ ܥܲܡ ܝܵܬܼܗ̇\nܘܚܸܣܢܲܬ̤ ܘܲܙܟܼܵܬ̤ ܠܲܛܪܘܼܢܘܼܬܼܵܐ ܕܙܵܘܥܹ̈ܐ ܩ̈ܫܲܝܵܐ ܀ :ܗܝ̤ ܥܲܡ ܙܲܘܥܹ̈ܐ ܐܸܚܕܲܬ̤ ܕܲܪܵܐ ܘܙܵܘܥܹ̈ܐ ܥܲܡܵܗ̇\nܝܸܗ̄ܒܲܬ̤ ܐܝܼܕܼܵܐ ܗܝ̤ ܥܲܡ ܙܲܘܥܹ̈ܐ ܠܚܹܝܠ ܚܹܐܪܘܼܬܼܵܐ ܀ :ܚܹܝܠ ܚܹܐܪܘܼܬܼܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܢܨܲܚ ܒܐܵܓܼܘܿܢܹ̈ܐ\nܕܲܠܸܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܕܚܵܣܹ̇ܝܠ ܟܠܵܐ ܀ :ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܙܟܼܵܬ̤ ܚܹܐܪܘܼܬܼܵܐ ܟܝܵܢܵܐ ܘܚܲܫܘ̈ܗܝ\nܐܲܝܟ ܪܲܒܿ ܚܠܝܼܨܵܐ ܙܕܵܟܹ̇ܐ ܒܚܹܝܠ ܡܲܠܟܿܘܼܬܼܵܐ ܀ :ܒܚܹܝܠ ܗܵܢ ܙܲܝܢܵܐ ܡܸܬܼܟܲܬܿܫܝܼܢ ܗ̄ܘ̣ܵܘ ܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ ܒܡܸܣܝܵܐ ܘܓܸܠܝܵܐ ܀ :ܒܝܲܕܼ ܣܘܼܪ̈ܵܢܹܐ ܩܲܒܸܿܠܘ ܒܘܼܩܝܵܐ ܕܚܹܝܠ ܥܘܼܕܪܵܢܹܗ\nܕܟܼܠ ܕܐܲܩܪܸܒܼ ܒܹܗ ܢܣܲܒܼ ܙܵܟܼܘܼܬܼܵܐ ܘܝܼܪܸܒܼ ܘܐܲܡ̣ܠܸܟ ܀","english":"They did not feel the persecutors who were upon them, as if they were treading underfoot that affliction which is the cause of life. They did not grieve over the injury of their members, for at every moment the dissolution of the body was set before their eyes. They did not sorrow over the separation of body and soul, when they saw that they were exchanging death for life. O mind, how it raged and raved against the flesh, that it might be silent and still concerning the separation of the two sides! O freedom, how it despised imprisonment in its rebellion, and considered the bond placed upon the flesh as if it were not! O endurance, how the soul wrought with itself, and overcame and conquered the tyranny of harsh torments! It seized the contest with the torments, and the torments with it gave a hand; it with the torments gave strength to freedom. The strength of freedom of choice prevailed in the contests, to which a hidden sign was given that restrains all. By the armor of the spirit, freedom conquered nature and its passions, like a mighty champion purified in the power of the kingdom. By the power of this armor, the bodily ones were armed together with the spiritual ones, and the bodily ones in measure and openly. Through the bonds they received the proof of the power of his help, that whoever offers in it takes victory and inherits and rules.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܵܐ ܪܵܫܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ","severity":"info","text":"The confessors are portrayed as impervious to their persecutors, treating affliction as the cause of life—a paradox typical of Narsai’s ascetic theology.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) here denotes spiritual autonomy, contrasted with physical imprisonment, and is personified as an active agent in the martyrs’ struggle.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܡܫܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܒܡܵܘܬܵܐ ܠܚܲܝܹ̈ܐ","severity":"info","text":"The phrase “exchanging death for life” echoes Pauline language of martyrdom as a transformative exchange (cf. 2 Cor 5:4–5), a common topos in Syriac hagiography.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The “armor of the spirit” reflects a military metaphor for ascetic struggle, prevalent in Syriac literature (e.g., Ephrem, Hymns on Faith), where spiritual combat replaces physical warfare.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܪܸܥܝܵܢܵܐ ... ܐܘܿ ܚܹܐܪܘܼܬܼܵܐ ... ܐܘܿ ܬܲܟܼܬܼܘܼܫܵܐ","severity":"info","text":"Three apostrophes (O mind, O freedom, O endurance) mark a rhetorical climax, personifying abstract virtues as active participants in the martyrs’ victory.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܸܐ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܪܸܡܙܵܐ ܟܲܣܝܵܐ","severity":"caution","text":"The phrase “a hidden sign was given that restrains all” is ambiguous: it may refer to a divine signal or an internal ascetic discipline; the Syriac allows both readings.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) is unclear—possibly a divine signal or an internal ascetic discipline.","The phrase 'bodily ones were armed together with the spiritual ones' may imply a communal or hierarchical relationship between different groups of confessors."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܒܥܲܝܢܵܐ ܟܣܝܼܬܼܵܐ ܕܗܲܣܝܡܵܢܘܼܬܼܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ\nܒܗܵܘ̇ ܐܲܬܼܠܹܝܛܵܐ ܕܠܲܒܼܫܹܗ ܘܐܲܩܪܸܒܼ ܥܲܡ ܚܲܣܝܼܢܵܐ ܀ :ܚܲܫܹܗ ܕܐܝܼܘܿܒܼ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܟܠܫܵܥ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܲܡܕܿܡܹܝܢ ܗ̄ܘ̣ܵܘ ܒܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܠܘܵܬܼ ܙܵܟܼܘܼܬܼܵܐ ܀ :ܐܲܝܟ ܡܲܓܙܝܼܬܼܵܐ ܩ̣ܒܲܥܘ ܬܲܟܼܬܿܘܼܫܹܗ ܠܡܸܚܙܵܐ ܒܗܵܘܢܵܐ\nܕܐܲܝܟܲܢ ܡܲܩܪܸܒܼ ܦܲܓܼܪܵܢܵܝܵܐ ܥܲܡ ܪܘܼܚܵܢܵܐ ܀ :ܒܓܸܠܝܵܐ ܘܟܸܣܝܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܐܲܝܟ ܕܲܒܼܓܸܠܝܵܐ\nܟܲܕܼ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܕܢܵܨܲ̇ܚ ܦܲܓܼܪܵܐ ܘܚܵܐܹ̇ܒܼ ܪܘܼܚܵܐ ܀ :ܒܩܵܠ ܙܵܟܼܘܼܬܼܵܐ ܕܒܸܣܪܵܐ ܫܝܼܛܵܐ ܡܸܬܼܠܲܒܿܒܼܝܼܢ ܗ̄ܘ̣ܵܘ\nܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܀ :ܗܵܝ̇ ܩܵܠܵܐ ܕܦܲܢܝܼ ܐܝܼܘܿܒܼ ܠܘܵܬܼ ܒܲܪ̄ܬܼ ܙܵܘܓܹܿܗ\nܡܦܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܠܐܵܟܹ̇ܿܠܩܲܪܨܵܐ ܣܲܒܼܪܵܐ ܣܦܝܼܩܵܐ ܀ :ܐܲܝܟ ܫܵܛܝܼܬܼܵܐ ܚܲܫܒ̣ܵܗ̇ ܐܝܼܘܿܒܼ ܠܐܸܠܥܵܐ ܕܢܸܩܦܹܗ\nܕܝܸܗ̄ܒܲܬ̤ ܫܸܡܥܵܗ̇ ܒܲܫܡܵܐ ܕܗܵܘ̇ ܕܲܠܥܸܙ ܒܵܗ̇ ܀ :ܫܵܛܝܵܐ ܙܲܢܝܼ ܒܪܸܓܲܬܼ ܙܵܘܥܹ̈ܐ ܥܲܡ ܫܵܛܝܼܬܼܵܐ\nܘܥܲܩ̣ܪܹܗ ܟܹܐܢܵܐ ܠܝܲܥܪܵܐ ܕܝܼܥ̣ܵܐ ܒܐܲܪܥܵܐ ܕܢܸܩܦܹܗ ܀ ܙܸܠ ܠܵܟ ܒܝܼܫܵܐ ܥܲܡ ܙܲܕܿܝܼܩܵܐ ܩ̣ܥܵܘ ܢܲܨܝܼܚܹ̈ܐ:\nܙܸܠ ܐܸܫܬܲܛܵܐ ܥܲܡ ܫܵܛ̈ܝܵܬܼܵܐ ܐܲܝܟ ܕܲܡܥܵܕܼ ܐܲܢ̄ܬܿ ܀ :ܠܵܐ ܡܲܙܸܠ ܐܲܢ̄ܬܿ ܠܢܲܟܼܦܘܼܬܼ ܢܲܦܫܲܢ ܒܢܸܩܦܵܟ ܣܲܢܝܵܐ\nܘܠܵܐ ܡܩܲܒܿܠܝܼܢܲܢ ܙܲܪܥܵܐ ܒܝܼܫܵܐ ܒܓܼܵܘ ܚܘܼܫܵܒܲܝ̈ܢ ܀ :ܙܸܠ ܐܸܙܕܲܝܲܢ ܒܦܲܓܼܪ̈ܵܢܵܝܹܐ ܠܘܼܩܒܲܠ ܢܲܦܫܲܢ\nܕܒܸܠܥܵܕܼ ܒܸܣܪܵܐ ܡܚܝܼܠܘܼ ܚܲܝܠܵܟ ܠܵܘܵܬܼ ܬܲܟܼܬܿܘܼܫܵܐ ܀ :ܙܸܠ ܟܲܢܸܫ ܠܵܟ ܠܲܟܼ̈ܢܵܘܸܵܬܼܵܟ ܕܲܢܣܲܢܵܘܵܬܼܵܟ ܕܲܢܣܲܝܥܘܼܢܵܟ\nܕܡ̣ܢ ܫܘܼܪܵܝܵܐ ܒܲܢ ܡܲܩܪܸܒܼ ܐܲܢ̄ܬܿ ܥܲܡ ܐ̄ܢܵܫܘܼܬܲܢ ܀","english":"In a hidden contest of endurance they were tested,  \nwith that garment of his flesh offering sacrifice alongside the righteous one. The suffering of Job was set before their eyes at every moment,  \nand they compared themselves to his patience, striving toward victory. Like a bride they fixed their gaze to see in the contest  \nhow the bodily offers sacrifice with the spiritual. Openly and in secret they were tested, as if in the open,  \nwhen they saw that the flesh conquers and the spirit sins. With the voice of victory of the flesh, the foolish were encouraged  \nto take up the contest with the righteous one in the senses of the flesh. That voice which Job cried out to his wife  \nthey repeated to the slanderer, a vain hope. Like a fool, Job considered the wound of his affliction  \nas a gift that gave his fame in the name of the one who rejoiced in it. The fool raged in the trembling of his limbs with the foolish woman,  \nand uprooted the tree of knowledge from the forest of his affliction. \"Go away, evil one, with the righteous one!\" the victors cried:  \n\"Go, be foolish with the foolish women, as is your custom! Do not lead yourself to humility by your affliction, O fool,  \nand do not let evil seed be received within your thoughts. Go, be joined with the bodily ones against yourself,  \nfor without the flesh your strength is weak before the bride. Go, gather your nets, your traps, your snares,  \nwhich from the beginning you have offered with our humanity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܲܝܢܵܐ ܟܣܝܼܬܼܵܐ ܕܗܲܣܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'hidden contest of endurance' (b-ʿaynā ksītā d-hasīmūṯā) contrasts the public spectacle of martyrdom with an inner, spiritual struggle, a key theme in Narsai's ascetical theology.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"The repeated reference to Job (ʾīyob) frames the confessors' suffering as a type of Job's trials, echoing the biblical book of Job (e.g., Job 1–2) and its Syriac exegetical tradition.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܓܙܝܼܬܼܵܐ","severity":"info","text":"The simile of the bride (magzīṯā) reflects Syriac liturgical imagery of the church as bride of Christ, here applied to the confessor's spiritual union with Christ through martyrdom.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܸܠ ܠܵܟ ܒܝܼܫܵܐ","severity":"info","text":"The cry 'Go away, evil one' (zīl lāḵ bīšā) parallels exorcistic formulas in Syriac baptismal and monastic rites, where the devil is commanded to depart from the righteous.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܐܸܙܕܲܝܲܢ","severity":"info","text":"The series of imperatives beginning with 'Go' (zīl) forms a rhetorical climax, shifting from narrative description to direct address, a common homiletic device in Narsai's memre.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܵܛܝܼܬܼܵܐ","severity":"caution","text":"The term 'foolish woman' (šāṭīṯā) is ambiguous: it may refer to Job's wife in the biblical narrative or allegorically to the devil's temptation; the Syriac allows both readings.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foolish woman' (šāṭīṯā) is ambiguous: either Job's wife or a personification of temptation.","The phrase 'hidden contest' (ʿaynā ksītā) may imply a secret spiritual struggle or a reference to clandestine Christian gatherings during persecution."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܒܐܸܠܥܵܐ ܕܦܲܓܼܪܲܢ ܐܸܚܲܕܿܬܿ ܕܲܪܲܐ ܥܲܡ ܪܹܫ ܓܸܢܣܲܢ\nܘܐܲܝܟ ܕܲܒܼܣܲܝܦܵܐ ܩܛܲܠܬܵܝܗܝ ܠܐܲܕܼܵܡ ܒܝܲܕܼ ܗܲܕܵܡܹܗ ܀ :ܒܩܹܫܬܵܐ ܕܚܵܘܵܐ ܫܕܲܝܬܿ ܐܵܦ ܒܐܝܼܘܿܒܼ ܓܹܐܪܹ̈ܐ ܕܢܸܟܼܠܲܝ̈ܟ\nܘܩܲܒܸܿܠ ܐܸܢܘܿܢ ܒܣܲܟܿܪܵܐ ܕܟܼܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܒܝܵܘܣܸܦ ܐܲܪܡܝܼܬܿ ܟܲܒܼܠܹ̈ܐ ܩܫܲܝ̈ܵܐ ܕܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܲܦܣ݂ܲܩ ܐܸܢܘܿܢ ܒܩܲܠܝܼܠܘܼܬܼܵܐ ܕܙܵܘܥܹ̈ܐ ܢܲܟܼܦܹ̈ܐ ܀ :ܘܡܸܛܠ ܕܝܼܠܸܦܬܿ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܠܡܸܙܟܵܐ ܒܙܲܝܢܲܢ\nܗܵܐ ܥܲܡܲܢ ܒܕܼܝܼܠܲܢ ܒܵܥܹ̇ܝܬܿ ܠܡܸܬܼܟܲܬܵܫܘܼ ܀ :ܢܟܼܝܼܠܵܐ ܐܝܼܬܿܝܟ ܘܒܸܐܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܡܲܛܥܹܝܬܿ ܐ̄ܢܵܫܵܐ\nܘܒܸܠܥܵܕܼ ܐ̄ܢܵܫܵܐ ܠܵܐ ܡܲܩܪܸܒܼ ܐܲܢ̄ܬܿ ܥܲܡ ܒܲܪܢܵܫܵܐ ܀ :ܒܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫܵܐ ܓܵܡܪܲܬܿ ܝܲܨܪܵܐ ܕܡܲܪܝܼܪܘܼܬܼܵܟ\nܘܒܹܗ ܡܲܛܥܸܡ ܐܲܢ̄ܬܿ ܠܲܟܼܢܵܘܵܬܹ̈ܐ ܡܸܪܲܬܼ ܡܵܘܬܵܐ ܀ :ܬܵܐ ܥܲܡ ܚܲܝܠܵܐ ܒܸܣܪܵܢܵܝܵܐ ܕܲܡܟܲܢܲܫ ܠܵܟ\nܘܐܲܚܘܿܕܼ ܕܼܪܵܐ ܒܒܸܣܪ̈ܵܢܵܝܹܐ ܥܲܡ ܗܲܕܵܡܲܝ̈ܢ ܀ :ܥܘܿܠ ܣܲܬܼܪܹܝܗ̇ ܠܣܲܢܝܘܼܬܼ ܢܲܦܫܵܟ ܒܒܸܣܪܵܐ ܓܲܠܝܵܐ\nܘܲܓܼܡܘܿܪ ܝܲܨܪܵܟ ܒܒܸܣܪ̈ܵܢܵܝܹܐ ܠܘܵܬܼ ܒܸܪ̈ܢܹܐ ܀ :ܠܵܐ ܕܵܚ̇ܠܝܼܢܲܢ ܡ̣ܢ ܨܸܢ̈ܥܵܬܼܵܟ ܟܡܵܐ ܐܸܢ ܩܲܫ̈ܝܵܢ\nܘܠܵܐ ܥܵܪܩܝܼܢܲܢ ܡ̣ܢ ܩܵܠ ܩܸܫܬܵܐ ܕܲܢܟܼܝܼܠܘܼܬܼܵܟ ܀ :ܠܵܟ ܫܵܠ̇ܚܝܼܢܲܢ ܙܲܝܢܲܢ ܡܸܢܲܢ ܐܸܢ ܠܵܐ ܙܟܲܝܢܵܟ\nܘܠܵܐ ܝܵܗ̇ܒܿܝܼܢܲܢ ܐܲܬܼܪܵܐ ܕܬܸܬܼܪܘܿܥ ܣܸܕܼܪ̈ܲܝ ܩܘܼܫܬܵܐ ܀ :ܠܵܐ ܫܵܠܹ̇ܝܢܲܢ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܵܐ ܟܡܵܐ ܕܐܝܼܡܵܡܵܐ ܗ̄ܘ̣\nܥܕܲܡ̇ܐ ܕܐܵܬܹ̇ܐ ܪܲܡܫܹܗ ܕܡ̇ܘܬܵܠ ܘܲܡܢܝܼܚ ܦܲܓܼܪ̈ܲܝܢ ܀ :ܐܸܢ ܒܵܥܹ̇ܐ ܐܲܢ̄ܬܿ ܕܬܹܐܠܲܦ ܢܝܼܫܵܐ ܕܲܚܠܝܼܨܘܼܬܿܢ\nܓܡܘܿܪ ܨܸܒܼܝܵܢܵܟ ܒܡܵܘܬܵܐ ܕܲܥܠܲܝܢ ܘܲܚܙܝܼ ܥܒܼܵܕܹ̈ܐ ܀","english":"In the contest of his flesh he held the contest with the head of the race, and as with a sword he slew Adam through his members. With the bow of Eve he shot also at Job the arrows of his limbs, and Job received the reward of the victory of faith. In Joseph he cast the heavy chains of the passion of the flesh, and Job cut through them with the lightness of his pure movements. And because you learned through trial to conquer in the contest, behold, with them in your own you wish to contend. Victorious is your way, and in the habit of a man you bring a man, and without a man you do not offer a man with a human being. In the youth of a man you complete the formation of your bitterness, and in it you make the limbs taste the inheritance of death. Come with the fleshly force that contends with you, and hold the contest with the fleshly ones through your members. Enter, break the covering of your soul's secret with revealed flesh, and complete your formation among the fleshly ones toward the pure ones. Do not fear your torments, however harsh they may be, and do not flee from the sound of the bow of your victory. To you your contest yields if it does not conquer you, and it does not give you a place to disturb the orders of truth. They do not cease from the struggle as long as it is day, until the evening of the contest comes and gives rest to your bodies. If you wish to learn the sign of your endurance, complete your will in death over them and see the deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܸܠܥܵܐ ܕܦܲܓܼܪܲܢ","severity":"info","text":"The phrase 'in the contest of his flesh' introduces a metaphor of the body as an arena for spiritual combat, a common theme in Syriac ascetical literature.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܕܼܵܡ","severity":"info","text":"The reference to Adam being 'slain' through his members alludes to the biblical narrative of the Fall (Genesis 3), where Adam's transgression brought death into the world.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܘܿܒܼ","severity":"info","text":"Job is invoked as a model of patient endurance in suffering, echoing the biblical Book of Job, a key scriptural type for perseverance in Syriac tradition.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܣܸܦ","severity":"info","text":"Joseph (of the Old Testament) is cited as an example of chastity and triumph over fleshly passion, drawing on the Genesis narrative of his resistance to Potiphar's wife.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The Greek loanword 'eskēma' (σχῆμα) means 'habit' or 'monastic garb', here used metaphorically for the outward form of a human being that the confessor assumes.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the confessors' spiritual contest, shifting from biblical exemplars (Adam, Job, Joseph) to direct exhortation of the confessor.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܐܸܣܟܹܿܝܡ (eskēma) could be read as 'monastic habit' or more generally 'form/appearance'; the translation 'habit' is adopted here.","The phrase 'with the head of the race' (ܪܹܫ ܓܸܢܣܲܢ) may refer to Adam as the progenitor of humanity, but the exact referent is ambiguous."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܐܸܢ ܪܵܓܵܐ ܠܵܟ ܕܬܸܒܼܩܸܐ ܚܲܝܠܲܢ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ\nܩܲܪܸܒܼ ܢܸܓܼ̈ܕܹܿܐ ܘܐܵܘܚܸܕܼ ܢܘܼܪܵܐ ܘܲܠܛܘܿܫ ܣܲܝܦܵܐ ܀ :ܠܵܐ ܓܹܝܪ ܪܵܘܡ̇ܐ ܐܵܦܠܵܐ ܥܘܼܡܩܵܐ ܚܫܝܼܒܼ ܠܲܢ ܡܸܕܹܿܡ\nܘܠܵܐ ܫܘܼܠܛܵܢܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܡܨܸܝܢ ܙܵܟܹ̇ܝܬ ܠܲܢ ܀ :ܐܵܦܠܵܐ ܒܪܝܼܬܼܵܐ ܐ̄ܚܪܹܝܼܬܼܵܐ ܐܸܢܗܘ̤ ܕܬܲܩܪܸܒܼ ܥܲܡܲܢ\nܠܵܐ ܡܪܲܦܝܵܐ ܠܹܗ ܠܚܘܼܒܵܐ ܕܢܲܦܫܲܢ ܡ̣ܢ ܗܵܘ̇ ܕܲܒܼܪܵܢ ܀ :ܐܘܿ ܐܲܬܼܠܹܝܛܹ̈ܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܟܡܵܐ ܐܸܬܼܓܲܢ̄ܒܲܪܘ\nܕܲܙܟܼܵܘ ܒܐܲܪܥܵܐ ܘܫܲܪܝܼܘ ܡܲܩܠܹܝܢ ܥܲܠ ܕܲܫܡܲܝܵܐ ܀ :ܚܣܲܢܘ̣ ܠܲܟܪܘܼܢܵܐ ܘܡܲܟܸܿܟܼܘ ܚܲܝܠܹܗ ܒܝܲܕܼ ܚܲܫܲܝ̈ܗܘܿܢ\nܘܐܲܗܸܠܘ ܘܲܓܼܚܸܟܼܘ ܐܵܦ ܥܲܠ ܡ̇ܘܬܵܐ ܕܲܕܼܚܝܼܠ ܥܲܠ ܟܠ ܀ :ܣܢܵܘ̣ ܚܲܝܲܝ̈ܗܘܿܢ ܘܫܵܛ̣ܘ ܠܲܢܝܵܚܹ̈ܐ ܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܙܲܡܸܢܘ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܐܲܟܲܚ̄ܕܼ ܠܲܚܠܘܿܠ ܪܵܘܡ̇ܐ ܀ :ܠܗܵܝ̇ ܡܸܫܬܿܘܼܬܼܵܐ ܕܠܵܐ ܡܸܫܬܿܪܝܵܐ ܚ̣ܙܵܘ ܟܲܣܝܵܐܝܼܬܼ\nܘܨܲܒܸܿܬܼܘ ܗܵܘܢܵܐ ܒܝܲܕܼ ܚܘܼܣܵܢܵܐ ܐܲܝܟ ܕܲܒܼܢܲܚ̈ܬܹܿܐ ܀ :ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܠܹܝܢ ܗ̄ܘ̣ܵܘ ܟܠܫܵܥ ܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܟܲܕܼ ܡܸܬܼܥܲܗܕܼܝܼܢ ܠܗܵܘ̇ ܕܲܣܢܹܝܢ ܗ̄ܘ̣ܵܘ ܢܲܚ̈ܬܹܿܐ ܕܢܲܦܫܹܗ ܀ :ܒܹܗ ܚܵܝ̇ܪܝܼܢ ܗ̄ܘ̣ܵܘ ܟܲܕܼ ܢܵܦܹ̇ܩ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܡܸܫܬܿܘܼܬܼܵܐ\nܘܲܒܼܫܘܼܢܵܩܹܗ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܟܼܡܵܐ ܡܲܪܝܼܪ ܀ :ܠܗܵܝ̇ ܡܲܦܲܫܬܵܐ ܕܲܒܼܘܼ̈ܠܵܬܼܵܐ ܡܸܬܿܕܲܟܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܠܵܐ ܫܵܠܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܲܡܟܲܢܵܫܘܼ ܡܸܫܚܵܐ ܕܪ̈ܲܚܡܹܐ ܀ :ܘܟܲܕܼ ܛܵܒܼ ܪܲܒܿ ܗ̄ܘ̣ܵܐ ܥܘܼܬܼܪܵܐ ܕܚܲܫܹ̈ܐ ܕܟܲܢܸܫܘ ܒܐܲܪܥܵܐ\nܩܲܢܝܼܛܝܼܢ ܗ̄ܘ̣ܵܘ ܕܕܲܠܡܵܐ ܢܸܚܣܲܪ ܕܸܠܩܹܗ ܕܚܲܫܵܐ ܀","english":"If you hope that your strength will be preserved through sufferings,  \npresent your sinews and take up the fire and brandish the sword. For neither height nor depth was considered by you as anything,  \nnor could the powers of the heavens overcome you. Nor would another creation, if it were to contend with you,  \nrelax the love of your self from that which is outside. O athletes of righteousness, how they became strong,  \nthat they conquered on earth and began to kindle fires against heaven. They bound the horn and humbled his power through their sufferings,  \nand they rejoiced and laughed even at death, which is fearful to all. They spent their lives and shot arrows at earthly things,  \nand they united body and soul together for the sake of the height of glory. They saw that unceasing feast secretly,  \nand they captured the air through victory, as if with bridles. Their minds were always filled with desire and love,  \nas they remembered the one for whom they had endured the sufferings of his own self. In him they looked when he went out from the feast,  \nand in his absence they were afflicted with bitter lamentation. They remembered that consolation of the promises,  \nand they did not cease to anoint themselves with the oil of mercy. And when the great wealth of sufferings which they had heaped up on earth became abundant,  \nthey feared lest the flame of suffering be diminished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the confessor (second person) to a third-person encomium of the athletes of righteousness, celebrating their victory over earthly and cosmic powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܹ̈ܐ","severity":"info","text":"The Syriac ܐܲܬܼܠܹܝܛܹ̈ܐ (ʼaṯlīṭē) is a Greek loanword (ἀθληταί) meaning 'athletes' or 'contestants,' here applied to martyrs/confessors as spiritual athletes in the arena of persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The image of binding the horn and humbling power through sufferings echoes Psalm 75:10 (Peshitta) and the broader biblical motif of the proud being humbled; the 'horn' (ܩܪܢܐ) is a common symbol of arrogance or strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'unceasing feast' (ܡܸܫܬܿܘܼܬܼܵܐ ܕܠܵܐ ܡܸܫܬܿܪܝܵܐ) likely refers to the heavenly banquet or eternal liturgy, a common theme in Syriac martyrdom literature where the confessors partake in a foretaste of paradise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of shooting arrows at earthly things and capturing the air with bridles parallels Narsai's other hymns where confessors transcend material bonds through ascetic and martyrial discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a rhetorical crescendo: from a conditional exhortation (lines 1–2), to a denial of cosmic threat (lines 3–4), to a series of victorious actions by the athletes (lines 5–12), ending with a note of anxiety about the flame of suffering (lines 13–14).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܢܸܓܼ̈ܕܹܿܐ (gaddē) could mean 'sinews' or 'nerves' but also 'tendons' or 'strength'; the translation 'sinews' is retained. The phrase 'another creation' (ܒܪܝܼܬܼܵܐ ܐ̄ܚܪܹܝܼܬܼܵܐ) is ambiguous: it may refer to a different order of beings (e.g., angels or demons) or a hypothetical alternative world; the reading 'another creation' is followed."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܒܥܲܝܢܹ̈ܐ ܕܗܵܘܢܵܐ ܡܸܬܼܒܲܩܹܝܢ ܗ̄ܘ̣ܵܘ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ\nܘܲܠܘܵܬܼ ܢܝܼܫܵܐ ܕܚܲܬܿܝܼܬܼܘܼܬܼܵܐ ܡܸܬܿܕܲܪܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܡܦܵܣܝܼܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܕܲܒܼܛܝܼܠ ܥܲܡܠܵܐ ܒܸܠܥܵܕܼ ܚܘܼܒܵܐ\nܘܠܵܐ ܡܨܸܐ ܥܵܐܹ̇ܒ ܒܲܬܼܪܲܥ ܪܵܘܡ̇ܐ ܐܸܠܵܐ ܥܲܡܹܗ ܀ :ܡܸܠܲܬܼ ܦܵܘܠܘܼܣ ܥܸܒܼܕܲܬ̤ ܐܸܢܘܿܢ ܕܢܸܪܢܘܿܢ ܗܵܕܹܐ\nܕܒܲܛܸܠ ܐܸܢܹܝܢ ܠܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܒܸܠܥܵܕܼ ܚܘܼܒܵܐ ܀ :ܐܸܢ ܢܒܼܝܼܘܼܬܼܵܐ ܕܪܲܒܵܐ ܡ̣ܢ ܟܠ ܦܵܫܲܬ̤ ܒܐܲܪܥܵܐ\nܐܲܝܟܲܢ ܣܵܠ̇ܩܝܼܢ ܥܲܡܠܹ̈ܿܐ ܒܨܝܼܪܹ̈ܐ ܠܪܵܡ̇ܐ ܕܲܠܥܸܠ ܀ :ܐܸܢ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܲܒܼܠܸܫܵܢܹ̈ܐ ܢܚܵܫܵܐ ܚܲܫ̣ܒܵܗ̇\nܡܲܢ̣ܘܼ ܟܥܲܙܸܐ ܩܕܼܵܡ ܒܘܼܚܪܵܢܵܐ ܕܕܝܼܢܵܐ ܟܹܐܢܵܐ ܀ :ܗܲܝܡܵܢܘܼܬܼܵܐ ܚܵܣܢܲܬܼ ܛܘܼܪܹ̈ܐ ܩܪ̣ܵܗ̇ ܠܵܐ ܡܸܕܸܿܡ\nܘܐܲܝܟܲܢ ܢܸܣܒܲܥ ܕܐܝܼܬܼܵܘܗܝ ܡܸܕܹܿܡ ܡܸܕܸܿܡ ܕܲܒܼܨܝܼܪ ܀ :ܐܸܢܗܘ̤ ܕܚܲܫܹ̈ܐ ܥܲܡ ܙܸܕܼܩܵܬܼ̈ܐ ܗܘ̤ܵܘ ܝܲܬܿܝܼܪܹ̈ܐ\nܡܲܢ̣ܘܼ ܕܲܡܨܸܐ ܢܟܲܢܸܫ ܥܘܼܬܼܪܹܗ ܕܚܘܼܒܵܐ ܪܲܒܵܐ ܀ :ܠܲܠܡܹܐܝܢ ܚܘܼܒܵܐ ܪܕܼܵܘ ܢܲܨܝܼܚܹ̈ܐ ܒܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ\nܘܒܹܗ ܐܲܝܟ ܡܸܪܕܵܐ ܣܵܡ̣ܘ ܣܝܼ̈ܡܵܬܼܵܐ ܕܩܸܢܝܵܢܲܝ̈ܗܘܿܢ ܀ :ܚܙ̣ܵܘ ܟܠ ܛܵܒܼ̈ܢ ܕܠܵܐ ܡܸܬܼܦܲܚ̈ܡܵܢ ܥܲܡ ܪܲܒܿܘܼܬܹܗ\nܘܫܵܛ̣ܘ ܟܠܡܸܕܹܿܡ ܘܲܪܚܸܡܘ ܚܘܼܒܵܐ ܡ̣ܢ ܟܠܡܸܕܹܿܡ ܀ :ܒܝܲܕܼ ܚܲܫܲܝ̈ܗܘܿܢ ܒܩ̣ܵܘ ܪܲܒܿܘܼܬܹܗ ܕܠܵܐ ܡܸܬܼܚܲܣܢܵܐ\nܘܠܵܐ ܒܥ̣ܵܘ ܥܲܡܹܗ ܥܸܕܼܪܵܐ ܐ̄̇ܚܪܹܢܵܐ ܒܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ ܀ :ܠܗܘܿܢ ܦܲܐܝܵܐ ܗ̣̄ܘܵܬܼ ܠܡܸܪܚܲܡ ܚܘܼܒܵܐ ܠܝܵܪܹ̈ܥܲܝ ܚܘܼܒܵܐ\nܐܵܦ ܠܹܗ ܠܚܘܼܒܵܐ ܠܲܡܥܲܕܿܪܘܼ ܠܲܒܼܢܲܝ̈ ܐ̄ܪܵܙܹܗ ܀ :ܕܪܲܚܡܘܼܗܝ ܣܲܓܿܝܼ ܘܠܵܐ ܐܸܬܼܪܲܦܝܼܘ ܡ̣ܢ ܥܸܢܝܵܢܹܗ\nܐܲܚܸܒܼ ܐܸܢܘܿܢ ܘܥܲܕܲܪ ܐܸܢܘܿܢ ܠܥܸܠ ܡ̣ܢ ܚܲܝܠܵܐ ܀","english":"In the contests of the air, they were being burned in the writings, and they were being led to the gate of the firmament of truth. For they thought that toil would be abolished without love, and that no one could enter the height except with it. The word of Paul made them understand this, that toil is abolished without the glories. If the greatness of the great is spread out on the earth, how do the small toils ascend to the height above? If the gift of the confessors considers suffering, how does it tremble before the trial of the fire of the just? Faith despised the mountains, and nothing was lacking to it, and how did it consider that which is something as something lesser? If the sufferings with the righteous deeds were greater, how could the greatness of love be overcome? To find love, the righteous ran with the movements of the soul, and in it, like a foundation, they placed the foundations of their victory. They saw all the goods that are incomprehensible with its greatness, and they rejected everything and loved love more than everything. Through their sufferings, they stood in the greatness of the unassailable, and they did not seek with it another help in their distress. It was fitting for them to have mercy on love for the heirs of love, and also for love to help the seekers of its mysteries. Its lovers were many and were not separated from its service; they loved and helped above strength.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܲܝܢܹ̈ܐ ܕܗܵܘܢܵܐ","severity":"info","text":"The phrase 'contests of the air' likely refers to spiritual or ascetic struggles, possibly echoing Pauline language of cosmic conflict.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܲܬܼ ܦܵܘܠܘܼܣ","severity":"info","text":"The 'word of Paul' may allude to 1 Corinthians 9:1 or similar passages on love and toil, though no direct citation is given.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The term 'love' (ḥubbā) is central in Narsai's theology, often denoting divine love or the love of God, distinct from mere affection.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of confessors' trials, shifting from physical contests to spiritual and theological reflections on love and suffering.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܗܲܝܡܵܢܘܼܬܼܵܐ ܚܵܣܢܲܬܼ ܛܘܼܪܹ̈ܐ","severity":"info","text":"The image of faith despising mountains parallels Syriac ascetic literature, e.g., in Ephrem, where faith overcomes natural obstacles.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ","severity":"caution","text":"The phrase 'burned in the writings' is ambiguous; it may refer to martyrdom by fire or metaphorical purification through scripture.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'contests of the air' could be literal (spiritual battles) or metaphorical (ascetic struggles). The reading taken is spiritual conflict.","'Burned in the writings' is ambiguous: either literal burning of texts or figurative purification; the latter is preferred."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":":ܕܲܪܕܼܵܘ ܡܸܢܹܗ ܘܠܵܐ ܦܵܫ̣ܘ ܡܸܢܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܢܹܐ\nܡܲܢܲܥ ܐܸܢܘܿܢ ܠܲܠܡܹܐܝܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܠܗܘܿܢ ܙܵܟܼܘܼܬܼܵܐ ܥܲܡ ܦܘܼܪܥܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܐܠ\nܕܲܣܢ̣ܵܘ ܚܲܝܹ̈ܐ ܘܲܪܚܸܡܘ ܣܲܒܼܪܵܐ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ ܀ :ܠܗܘܿܢ ܩܘܼܠܵܣܵܐ ܡ̣ܢ ܟܠ ܦܘܼܡ̈ܝܼܢ ܐܲܝܟ ܙܲܟܝܵܐ\nܘܠܲܢ ܓܘܼܢܵܝܵܐ ܕܠܵܐ ܕܲܡܹ̇ܝܢܲܢ ܒܢܝܼܫܵܐ ܕܝܼܠܗܘܿܢ ܀ :ܠܝܵܪ̈ܬܹܿܐ ܫܲܦܠܹ̈ܐ ܫܒܲܩ̣ܘ ܡܲܪ̈ܗܵܛܹܐ ܡ̣ܢ ܚܲܫܲܝ̈ܗܘܿܢ\nܘܒܲܕܲܪܘ ܐܸܢܘܿܢ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܀ :ܠܲܚܒܸܢܵܢܹ̈ܐ ܝܲܗ̄ܒܿܘܼܗܝ ܠܥܘܼܬܼܪܵܐ ܕܡ̣ܢ ܥܲܡ̈ܠܲܝܗܘܿܢ\nܘܠܵܐ ܦܲܪܢܸܣܘ ܒܹܗ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܒ̈ܢܲܝܵܐ ܪ̈ܦܲܝܵܐ ܫܩܲܠ̣ܘ ܝܵܪܬܿܘܼܬܼܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܙܲܒܿܢܘܼܗ̇ ܡܲܓܵܢ ܘܠܵܐ ܫܩܲܠܘ ܛܝܼܡܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܠܵܘ ܒܲܫܪܵܪܵܐ ܗܘ̤ܵܘ ܝܵܪ̈ܘܿܬܹܐ ܠܥܘܼܬܼܪܵܐ ܕܪܘܼܚܵܐ\nܘܕܲܓܵܠܵܐܝܼܬܼ ܐܲܚܸܒܼܘ ܘܲܪܚܸܡܘ ܩܘܼܫܬܵܐ ܒܙܹܐܦܵܐ ܀ :ܡܸܛܠ ܚܘܼܒܵܐ ܕܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܢܩܸ݂ܦܘ ܠܲܫܪܵܪܵܐ\nܘܡܸܛܠ ܕܲܪܓܼܵܘ ܕܪܹܫܢܘܼܬܼܵܐ ܠܒܸܫ̣ܘ ܐܸܣܟܹܿܡܵܐ ܀ :ܒܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܨܲܒܸܿܬܼܘ ܘܲܒܼܢ̣ܵܘ ܢܵܘ̈ܣܹܐ ܠܟܹܐܢܹ̈ܐ\nܘܲܥܒ݂ܲܘܕܼܘ ܐܸܢܢܘܿܢ ܒܹܝܬܼ ܬܹܐܓܼܘܼܪܬܵܐ ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܀ :ܦܲܚܹ̈ܐ ܕܟܸܣܦܵܐ ܨܠܵܘ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ ܡܫܲܡܫܲܝ̈ ܩܘܼܕܼܫܵܐ\nܕܢܲܦܸܠ ܨܲܝܕܵܐ ܕܟܸܣܦܵܐ ܢܕܼܝܼܕܼܵܐ ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܀ :ܡܸܛܠ ܟܸܣܦܵܐ ܩܪܵܡ̣ܘ ܥܲܠ ܐܸܣܹ̈ܐ ܟܸܣܦܵܐ ܢܟܼܝܼܠܵܐ\nܕܢܸܚܙܸܐ ܟܠܢܵܫ ܦܲܐܝܘܼܬܼ ܟܸܣܦܵܐ ܘܢܲܝܬܸܿܐ ܟܸܣܦܵܐ ܀ :ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܙܲܝܲܚܘ ܓܲܪ̈ܡܹܐ ܒܪܸ̈ܓܼܫܹܐ ܕܠܲܒܲܪ\nܘܲܒܼܪܸܥܝܵܢܵܐ ܢܲܫܸܩܘ ܟܸܣܦܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀","english":"They were trembling from it and did not remain from it by means of their deeds. They went to the waters of life without end. For them was victory with a reward that cannot be taken away, for they sought life and loved hope that cannot be deceived. For them was praise from every mouth like a victor, and for them was a body without blood in their own evil. To the lowly heirs they left the courses from their sufferings, and they scattered to the earthly contests. To the hidden ones they gave the wealth from their labors, and they did not spread in it the poverty of the life of man. The weak sons took the inheritance of spiritual things, and they sold it for a price and did not take spiritual values. They were not truly heirs to the wealth of the spirit, and deceitfully they loved and cherished truth with arrogance. Because of the love of earthly things they turned away from truth, and because of the dignity of preeminence they put on a form. With the love of glory they desired and sought honors for the afflicted, and they made a going to the house of commerce for the love of money. Traps of money they set in the house of holiness, the ministers of holiness, that the hunt for money might fall, a known thing for the love of money. For money they spread over the physicians of money, a consumed thing, that everyone might see the beauty of money and bring money. With the love of money they dried up bones in the outer senses, and with a glance they kissed money without satiety.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܢܲܥ ܐܸܢܘܿܢ ܠܲܠܡܹܐܝܢ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'waters of life without end' echoes the Syriac tradition of the 'living waters' of paradise, a common image for eternal life in East Syriac hymnography.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܬܹܐܓܼܘܼܪܬܵܐ","severity":"info","text":"'House of commerce' likely refers to the church being turned into a marketplace, a critique of simony or worldly gain among clergy, a theme in Narsai's homilies.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from the true confessors' spiritual victory to a polemic against false heirs who pursue wealth, contrasting genuine asceticism with clerical corruption.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܲܚܹ̈ܐ ܕܟܸܣܦܵܐ","severity":"info","text":"The image of 'traps of money' set in the sanctuary parallels Narsai's other works condemning the commodification of church offices, e.g., in his memre on ecclesiastical discipline.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܲܢ ܓܘܼܢܵܝܵܐ ܕܠܵܐ ܕܲܡܹ̇ܝܢܲܢ ܒܢܝܼܫܵܐ ܕܝܼܠܗܘܿܢ","severity":"caution","text":"The phrase 'body without blood in their own evil' is obscure; it may refer to the confessors' incorruptible bodies or be a textual corruption. The English draft's rendering is tentative.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the weak sons' and 'the hidden ones' is unclear; they may represent later generations of Christians or specific groups within the church."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":":ܒܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܙܲܝܲܚܘ ܓܲܪ̈ܡܹܐ ܒܪܸܓܼܫܹܐ ܕܲܠܒܲܪ\nܘܲܒܼܪܸܥܝܵܢܵܐ ܢܲܫܸܩܘ ܟܸܣܦܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀ :ܐܲܩܢܝܼܘ ܐܸܢܘܿܢ ܓܲܪ̈ܡܹܐ ܡܝܼܬܹ̈ܐ ܩܵܠܵܐ ܓܫܝܼܡܵܐ\nܠܡܸܬܼܒܲܥ ܟܸܣܦܵܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ ܒܹܝܬܼ ܚܸܙܘܵܢܹ̈ܐ ܀ :ܣܵܢܲܝܲܝ̈ ܟܸܣܦܵܐ ܕܦܲܣܸܩܘ ܢܸܫ̈ܒܹܿܐ ܕܲܦܪܲܣ ܟܸܣܦܵܐ\nܥܸܒܼܕܲܬ̤ ܐܸܢܘܿܢ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܨܲܝܕܵܐ ܠܟܸܣܦܵܐ ܀ :ܒܚܲܝܠܵܐ ܕܓܼܪ̈ܡܹܐ ܨܒܼܵܬ̤ ܝܲܥܢܘܼܬܼܵܐ ܠܡܸܒܼܠܲܥ ܣܲܓܿܝܼ\nܘܲܒܼܘܼܕܼܪܵܢܹܗ ܗܢܵܬ̤ ܫܘܼܠܛܵܢܵܐ ܠܡܸܪܕܲܦ ܫܹܐܕܹ̈ܐ ܀ :ܠܵܘ ܒܲܫܪܵܪܵܐ ܪܸܕܼܦܲܬ̤ ܐܸܢܘܿܢ ܐܸܠܵܐ ܒܙܹܐܦܵܐ\nܘܡ̣ܢ ܩܵܠ ܟܸܣܦܵܐ ܥܪܲܩ̣ܘ ܡ̇ܪ̈ܘܿܕܹܐ ܘܠܵܘ ܡ̣ܢ ܩܘܼܫܬܵܐ ܀ :ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܐܸܓܼܪܲܬ̤ ܐܸܢܘܿܢ ܦܵܥܠܹ̈ܐ ܠܟܲܪܡ̇ܗ̇\nܕܢܸܗܘܘܿܢ ܦܵܠ̇ܚܝܼܢ ܒܐܸܫܟܵܪ ܥܵܘ̣ܠܵܐ ܐܲܝܟ ܕܲܒܼܩܘܼܫܬܵܐ ܀ :ܦܵܠܲ݁ܚ ܕܲܝܘܵܐ ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ\nܘܲܡܫܲܡܸܫ ܠܹܗ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܀ :ܬܵܐ ܦܵܪܘܿܫܵܐ ܡܫܲܥ ܘܐܸܬܿܕܲܡܲܪ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܲܟܼܡܵܐ ܦܸܪܚܲܬ̤ ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܒܓܸܦܹ̈ܐ ܕܟܸܣܦܵܐ ܀ :ܒܢܝܼܪܵܐ ܕܥܲܡܠܹܗ ܟܸܕܼܢܲܬ̤ ܐܲܟܲܚ̄ܕܼ ܐ̄ܢܵܫܵܐ ܘܫܹ̈ܐܕܹܐ\nܘܠܵܐ ܣܦܲܩ̣ܘ ܡܲܠܝܼܘ ܚܲܣܝܼܪܘܼܬܼܵܗ̇ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܀ :ܙܟܼܵܬ̤ ܠܲܥܪ̈ܝܼܡܹܐ ܘܠܲܗܸܕܼܝܼܘܿܛܹ̈ܐ ܒܲܗ̈ܦܵܟܼܵܬܼܵܐ\nܘܲܩܢܵܬ̤ ܕܲܪܓܼܵܐ ܕܪܲܒܵܢܘܼܬܼܵܐ ܠܥܸܠ ܡ̣ܢ ܟܠ ܐ̄ܢܵܫ ܀ :ܐܵܦ ܐܲܬܼܠܹܝܛܹ̈ܐ ܕܲܢܨܲܚ̣ܘ ܘܲܙܟܼܵܘ ܒܐܵܓܼܘܿܢ ܩܘܼܫܬܵܐ\nܚܸܣܢܲܬ̤ ܐܸܢܘܿܢ ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܕܨܹܝܕܼ ܓܲܪ̈ܡܲܝܗܘܿܢ ܀ :ܐܲܓܼܪܵܐ ܓܚܘܼܒܵܐ ܬܸܒܼܥܲܬ̤ ܐܸܢܢܘܿܢ ܠܓܲܪ̈ܡܹܐ ܕܢܲܟܼܦܹ̈ܐ\nܟܲܕܼ ܒܐܸܣܟܹܿܡܵܐ ܘܠܵܘ ܒܲܫܪܵܪܵܐ ܪܸܚܡܲܬ̤ ܐܸܢܘܿܢ ܀","english":"In the love of money they burned bones with external sensations, and in the gaze they extinguished money without satiety. They set up the bones of the dead as a harsh voice to pursue money from humanity in the house of visions. The pursuers of money who cut the webs of the spread of money made the love of money a hunt for money. By the power of bones they desired to swallow much greed, and in its confusion they gave authority to pursue demons. Not in truth did they pursue, but in clamor, and from the voice of money the rebels fled, not from truth. The love of money made the workers of its vineyard hirelings, so that they would work for an evil wage as if for truth. The demon serves the love of money with the sensations of the body and ministers to it with services as to a lord. Come, O distinguisher, observe and be amazed distinguishably how the love of money flew on the wings of money. In the furnace of its toil it gathered together humanity and demons, and they did not suffice to fill its deficiency, height and depth. It conquered the poor and the laity with changes, and set up a ladder of greatness above every human. Even the athletes who cried out and conquered in the contest of truth were shamed by the love of money in the form of love for their bones. A hidden reward they sought for the bones of the ascetics, when in form and not in truth the love of money pursued them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܸܣܦܵܐ","severity":"info","text":"The Syriac term ܟܸܣܦܵܐ (kespā) means 'money' or 'silver,' but here it is personified as an object of obsessive desire, akin to a demonic force. This aligns with Narsai's ascetic critique of material greed.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܣܟܹܿܝܡ","severity":"info","text":"The phrase 'in the form of love for their bones' (ܒܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܕܨܹܝܕܼ ܓܲܪ̈ܡܲܝܗܘܿܢ) echoes Pauline language on the 'form' versus 'truth' (cf. Gal 2:13), contrasting outward appearance with inner reality.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܸܬܼܠܹܝܛܹ̈ܐ","severity":"info","text":"The term ܐܸܬܼܠܹܝܛܹ̈ܐ (athlēṭē) refers to 'athletes' or 'contestants' in the arena of martyrdom, a common metaphor in Syriac literature for confessors who struggle against persecution.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܦܵܪܘܿܫܵܐ","severity":"info","text":"The direct address 'Come, O distinguisher' (ܬܵܐ ܦܵܪܘܿܫܵܐ) marks a rhetorical shift, inviting the reader to observe the paradox of love of money, a common homiletic device in Narsai's verse.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ","severity":"info","text":"The repeated phrase 'love of money' (ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ) parallels the ascetic critique in Syriac monastic literature, such as in Aphrahat's Demonstrations, where avarice is a spiritual poison.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ","severity":"caution","text":"The phrase 'with the sensations of the body' (ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ) is ambiguous: it may refer to physical senses or to carnal desires. The translation opts for 'sensations,' but the context of demonic service suggests a moral reading.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the gaze' (ܒܲܒܼܪܸܥܝܵܢܵܐ) could mean 'in the appearance' or 'in the sight,' but the translation takes it as 'gaze,' possibly referring to a deceptive outward show.","The term 'rebels' (ܡ̇ܪ̈ܘܿܕܹܐ) may refer to demons or to human opponents; the context of pursuit suggests demons, but the ambiguity remains."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܡܸܛܠ ܟܸܣܦܵܐ ܐܲܣܓܿܝܼܘ ܘܝܲܩܲܪܘ ܝܲܥܢܹ̈ܐ ܠܟܸܣܦܵܐ\nܘܲܬܼܒܲܥ̣ܘ ܐܲܓܼܪܵܐ ܕܐܸܣܟܹܿܝܡ ܙܹܐܦܵܐ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܀ :ܠܵܐ ܒܵܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܚܲܪ̈ܡܹܐ ܕܟܹܐܢܹ̈ܐ ܠܲܡܝܲܩܵܪܘܼ\nܘܠܵܐ ܗ̄ܘ̣ܵܘ ܥܲܠ ܙܡܝܼܪ̈ܵܬܲܢ ܘܥܲܠ ܬܸܫܡܸܫܬܲܢ ܀ :ܠܵܐ ܚܸܫܲܚ ܗ̄ܘ̣ܵܐ ܠܙܲܗ̈ܝܲܝ ܢܲܦܫܵܐ ܥܸܛܪܵܐ ܕܡܸܢܲܢ\nܘܠܵܐ ܠܲܥܛܝܼܦܲܝ̈ ܢܘܼܗܪܵܐ ܓܲܐܝܵܐ ܕܸܠܩܹ̈ܐ ܕܙܲܒܼܢܵܐ ܀ :ܒܪܸܚܡܲܬܼ ܢܲܦܫܵܐ ܦܠܸܐ ܗ̄ܘ̣ܵܐ ܠܟܹܐܢܹ̈ܐ ܠܲܡܝܲܩܵܪܘܼ\nܐܲܝܟ ܕܐܵܦ ܗܸܢܘ̣ܿܢ ܒܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ ܪܚܸܡ̣ܘ ܠܐܲܠܵܗܵܐ ܀ :ܒܟܸܣܝܵܐ ܫܦ݂ܲܪܘ ܗ̄ܘ̣ܵܘ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ ܠܚܸܙܹ̇ܐ ܒܟܸܣܝܵܐ\nܐܵܦ ܗܘ̤ ܟܲܣܝܵܐ ܝܲܩܲܪ ܐܸܢܘܿܢ ܒܟܸܣܝܵܐ ܘܓܸܠܝܵܐ ܀ :ܐܵܦ ܪܹܫܝܼܬܲܢ ܕܲܕܪܲܫ ܐܘܼܪܚܵܐ ܒܚܲܝܹ̈ܐ ܠܪܵܘܡ̇ܐ\nܠܗܵܘ̇ ܝܲܗ̣̄ܒܼ ܛܘܼܒܼܵܐ ܕܲܕܠܵܐ ܚܙܵܢܼܵܐ ܗܲܝܡܸܢ ܒܲܫܡܹܗ ܀ :ܠܢܝܼܫܵܐ ܕܝܼܠܹܗ ܙܵܕܹ̇ܩ ܗ̄ܘ̣ܵܐ ܠܲܢ ܠܡܸܚܢܵܐ ܒܙܵܘ̈ܥܹܐ\nܘܠܵܐ ܒܲܚܙܵܬܼܵܐ ܢܚܵܘܸܐ ܫܘܼܦܪܵܐ ܠܲܟܼܢܵܘ̈ܬܲܢ ܀ :ܠܵܐ ܦܲܐܝܵܐ ܗ̄ܘ̣ܵܬܼ ܕܒܼܐܝܼܩܵܪ ܟܹܐܢܹ̈ܐ ܢܝܲܩܲܪ ܢܲܦܫܲܢ\nܘܠܵܐ ܙܵܕܹ̇ܩ ܗ̄ܘ̣ܵܘ ܕܢܸܬܼܒܲܥ ܐܸܢܘܿܢ ܐܲܓܼܪܵܐ ܕܥܲܡܠܲܢ ܀ :ܡܲܓܼܵܢ ܝܲܗ̄ܒܿܘܼܗ̇ ܠܗܵܝ̇ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܲܥܬܲܪܘ ܡܸܢܵܗ̇\nܘܒܼܵܗ̇ ܒܲܕܼܡܘܼܬܼܵܐ ܘܵܠܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܲܢ ܠܲܡܫܲܡܵܫܘܼ ܀ :ܪܲܒܿܘܼܬܼ ܟܲܪܣܵܐ ܥܸܠܲܬ̤ ܘܲܫܪܵܬ̤ ܒܹܝܬܼ ܡ̇ܝ̈ܘܿܬܹܐ\nܘܡܸܛܠ ܗܵܢܵܐ ܡܕܼܵܘܲܕܼ ܘܲܫܚܝܼܩ ܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܪܸܚܡܲܬܼ ܡܲܣܪܵܐ ܦܸܪܣܲܬ̤ ܢܸܫ̈ܒܹܿܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܲܢܦ݂ܲܠ ܟܠܢܵܫ ܒܲܡܨܸܝܼ̈ܕܼܵܬܼܵܐ ܕܥܵܠܘܿܒܼܘܼܬܼܵܐ ܀ :ܫܘܼܒܼܚܵܐ ܣܪܝܼܩܵܐ ܡܲܟܸܿܟ ܢܲܦܫܹܗ ܒܫܸܡ ܚܲܠܝܘܼܬܼܵܐ\nܘܐܲܫܩܝܼ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ܢܵܒܵܐ ܡܸܪܲܬܼ ܡ̇ܘܬܵܐ ܀","english":"For the sake of money they increased and honored bones for money, and they pursued the wage of a foul schema as if it were true. They did not desire the curses of the priests for the sake of honoring, nor were they concerned with their hymns and their liturgy. No fragrance of the soul was needed for the adornment of their persons, nor for the humble ones the splendid light of the coals of sacrifice. In the love of self, they distinguished the priests for honoring, just as also they, in the movements of the soul, loved God. In secret they adorned themselves like Pharisees for the spectacle in secret, and that secret one honored them in secret and openly. Even the beginnings of their path in life toward the height gave that blessedness which, without seeing, believes in his name. It was fitting for us to strike the evil of his own with movements, and not to show beauty to your assemblies in the spectacle. It was not fitting that in the honor of the priests the honor of their persons be honored, nor was it right that the wage of their labor be pursued. They gave the gift vainly, that by which they became rich, and in that likeness it was necessary for us to serve them. The abundance of the belly caused and dissolved the house of the dead, and because of this David destroyed and obliterated the dwelling of man. The love of the den spread nets in the house of the earth-dwellers, and every man fell into the snares of thievery. Vain glory humbles itself in the name of sweetness, and it gave them to drink the poison of death to their enemies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪ̈ܘܿܫܹܐ","severity":"info","text":"The Syriac term ܦܵܪ̈ܘܿܫܹܐ (pārōšē) is a loan from Hebrew pārûš, referring to the Pharisees. Narsai uses it pejoratively to characterize the confessors' secretive self-adornment as hypocritical.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܲܕܼ","severity":"info","text":"The reference to David (ܕܵܘܲܕܼ) destroying the dwelling of man likely alludes to 2 Samuel 5:6–9 or Psalm 106, where David acts against idolatrous or corrupt practices. Narsai uses this to condemn the confessors' greed.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term ܟܹܐܢܹ̈ܐ (kēʿē) means 'priests' and here likely refers to the clergy involved in the cult of relics. Narsai criticizes them for pursuing monetary gain through the veneration of bones, a practice that attracted controversy in late antique Syriac Christianity.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the confessors' corruption, shifting from external actions (honoring bones) to internal motivations (love of self). The repeated use of 'secret' and 'open' contrasts their hidden hypocrisy with public display.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܓܼܪܵܐ ܕܐܸܣܟܹܿܝܡ ܙܹܐܦܵܐ","severity":"caution","text":"The phrase 'wage of a foul schema' (ܐܲܓܼܪܵܐ ܕܐܸܣܟܹܿܝܡ ܙܹܐܦܵܐ) is ambiguous: 'schema' may refer to a monastic habit or a deceptive appearance. The translation 'foul schema' is interpretive; the Syriac could also mean 'disgusting form'.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the secret one' (ܟܲܣܝܵܐ) who honors them is unclear: it may refer to a patron, a demonic figure, or an ironic reference to God. The reading taken is that it is a human or demonic agent, given the context of hypocrisy.","The phrase 'the love of the den' (ܪܸܚܡܲܬܼ ܡܲܣܪܵܐ) is ambiguous: 'den' could be a literal cave (associated with ascetics) or a metaphorical lair of thieves. The translation opts for the latter, consistent with the theme of thievery."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":":ܚܣܵܡܵܐ ܣܲܢܝܵܐ ܥܵܘܪܵܗ̇ ܠܢܲܦܫܵܐ ܡ̣ܢ ܝܼܕܲܥܬܼܵܐ\nܘܲܚܫܸ݂ܟ ܥܵܠܡܵܐ ܘܫܲܪܝܼ ܡ̇ܐܹ̇ܫ ܐܸܣܹ̈ܐ ܒܛܲܗܪܵܐ ܀ :ܥܒ݂ܲܪ ܣܘܼܟܵܠܵܐ ܡ̣ܢ ܪܸܥܝܵܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܲܒܼܛܸܠܘ ܙܵܘܥܹ̈ܐ ܕܦܵܘܿܫܘܼܬܼܵܐ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܀ :ܘܐܸܢ ܥܘܼܕܼܪܵܢܵܐ ܕܪܸܡܙܵܐ ܠܵܐ ܡܲܕܼܪܸܟ ܠܲܢ\nܒܛܸܠܘ ܘܐܸܬܿܕܲܓܲܠܘ ܐܵܦ ܡܘܼܠܟܵܢܹ̈ܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ ܀ :ܬܵܘ ܚܲܝܵܒܹܵܐ ܢܸܦܪܘܿܥ ܩܲܠܝܼܠ ܫܛܵܪ ܚܵܘ̈ܒܵܬܲܢ\nܕܲܠܡܵܐ ܢܸܥܫܲܢ ܝܘܼܩܪܵܐ ܕܥܵܘ̣ܠܲܢ ܘܲܢܛܲܒܲܠ ܠܲܢ ܀ :ܬܵܘ ܢܸܬܼܓܵܘܲܣ ܒܲܠܡܹܐܝܢ ܟܹܐܢܹ̈ܐ ܐܲܝܟ ܕܲܒܼܟܹܐܢܹ̈ܐ\nܕܲܢܥܲܕܿܪܘܼܢܵܢ ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܩܕܼܵܡ ܕܲܝܵܢܵܐ ܀ :ܬܵܘ ܢܸܥܒܸܿܕܼ ܠܲܢ ܪ̈ܵܚܡܹܐ ܡܸܟܵܐ ܥܲܕܼ ܚܲܝܝܼܢܲܢ\nܕܲܢܩܲܒܿܠܘܼܢܵܢ ܒܲܡܛܲܠܲܝ̈ܗܘܿܢ ܕܠܵܐ ܡܸܫܬܬܲܪ̈ܝܵܢ ܀ :ܬܵܘ ܢܸܬܿܬܲܓܼܪ ܥܲܡ ܟܲܫܝܼܪܹ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܕܢܸܫܘܸܐ ܠܐܲܓܼܪܵܐ ܕܦܵܥܠܹ̈ܐ ܕܲܛܥܲܢܘ ܝܘܼܩܪܹܗ ܕܝܵܘܡܵܐ ܀ :ܢܕܘܼܢ ܪܸܥܝܵܢܲܢ ܒܐܲܝܠܹܝܢ ܕܲܚܛܲܝܢ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ\nܕܢܸܗܘܸܐ ܚܲܒܼܪܹ̈ܐ ܠܐܲܝܠܹܝܢ ܕܲܣܒܲܠܘ ܢܸܓܼ̈ܕܹܿܐ ܒܚܘܼܒܵܐ ܀ :ܕܠܵܐ ܣܵܦ̇ܩܝܼܢܲܢ ܠܲܡܣܲܝܒܵܪܘܼ ܚܲܫܲܝ̈ ܦܲܓܼܪܵܐ\nܢܸܚܲܫ ܩܲܠܝܼܠ ܒܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܚܠܵܦ ܗܲܕܵܡܹ̈ܐ ܀ :ܕܲܡܚܝܼܠ ܚܲܝܠܲܢ ܠܲܡܥܲܙܵܝܘܼ ܩܕܼܵܡ ܚܘܼ̈ܬܼܚܵܬܹܐ\nܢܸܩܪܸܐ ܠܪ̈ܲܓܡܹܐ ܕܚܲܫܘ ܠܲܟܼܝܵܢܲܢ ܕܲܢܥܲܕܿܪܘܼܢܵܢ ܀ ܥܘܼܢܵܝܵܐ: ܒܪܝܼܟ ܡ̇ܪܵܐ ܕܕܼܵܡ̇ܟܿܝܼܢ ܥܲܒܼܕܵܘ̈ܗܝ: ܘܗܘ̤ ܡ̇ܘܪܸܒܼ ܕܘܼܟܼܪ̈ܵܢܲܝܗܘܿܢ ܀","english":"A foul shame has blinded the soul from knowledge, and the world grew dark, and the signs of the fire began in the furnace. Understanding departed from the mind of eloquence, and the movements of silence ceased from the cry. And even the help of the sign does not reach us; the thoughts of the flesh have failed and become deceitful. Come, O guilty ones, pay a small portion of the bond of your debts, lest the weight of your iniquity press down and sink you. Come, be clothed in the garments of the sorrowful like the weepers, that you may pass through in love and mercy before the Judge. Come, make for us friends here until our lives, that they may receive us in their coverings that are not rent. Come, trade spiritually with the virtuous, that it may be equal to the reward of the workers who bore the weight of the day. Guard your mind among those who sinned like the separated ones, that you may be companions to those who endured the cords in love. Lest you be sufficient to bear the pains of the body, feel a little in the movements of the soul for the members. For your strength is weak to endure before the incisions; call upon the stones that have counted your afflictions, that they may pass through you. Response: Blessed is the Lord of those who sleep, his servants; and he it is who increases their memorials.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a lament over spiritual blindness to a series of exhortations ('Come, O guilty ones') urging repentance and solidarity with the suffering, culminating in a response that blesses the Lord of those who sleep.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The Syriac term ܥܘܼܢܵܝܵܐ (ʿuṣāyā) means 'response' or 'refrain', marking the final line as a liturgical response, likely sung by the congregation in a memrā setting.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܝܵܢܵܐ","severity":"info","text":"The reference to the 'Judge' (ܕܲܝܵܢܵܐ) before whom the faithful pass in love and mercy echoes the eschatological judgment scene common in Syriac literature, drawing on biblical imagery of the final judgment (e.g., Matt 25:31–46).","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of 'stones that have counted your afflictions' and 'cords' endured in love reflects the physical torments of martyrs and confessors, a central theme in Narsai's memrē on the confessors, likely composed for liturgical commemoration.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of imperatives ('Come') followed by conditional or purpose clauses, building to a final doxological response, typical of Narsai's homiletic style in memrā form.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text shows some orthographic variation (e.g., ܢܸܦܪܘܿܥ for ܢܸܦܪܘܿܥ) and the phrase 'the help of the sign does not reach us' is ambiguous: it may refer to a liturgical sign or a divine signal; the translation opts for a general sense.","cites":[{"key":"ed:dsc-68","label":"source edition: On the Confessors","url":"https://syriaccorpus.org/68"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the help of the sign' (ܥܘܼܕܼܪܵܢܵܐ ܕܪܸܡܙܵܐ) could refer to a liturgical gesture or a divine signal; the translation takes it as a general sign.","The identity of 'those who sleep' in the response is ambiguous: it may refer to the deceased confessors or to the congregation awaiting resurrection."],"confidence":"high","notes":[]}]}