{"slug":"dsc-684","id":"syriac:dsc:dsc-684","title":"Isaac of Antioch - On the End Times","author":"Isaac of Antioch","genre":"other","date":"Fifth century(?)","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:52Z","cost_usd":0.004396},"source":{"registry_id":"syriac:dsc:dsc-684","work_id":"dsc-684","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/684"},"stats":{"passages":6,"english_words":2032,"coptic_letters":0,"commentary_units":35,"commentary_kinds":9,"derived_notes":2,"ambiguities":11,"work_notes":6,"external_links":3,"timeline":5},"summary":{"work":"dsc-684","abstract":"Isaac of Antioch's 'On the End Times' is a Syriac metrical homily (memra) on eschatological themes, structured as an alphabetic acrostic. Attributed to the 5th-century Syriac poet Isaac of Antioch, the work survives in multiple manuscripts from the 6th–7th centuries and was used in both East and West Syriac liturgical traditions, especially during Lent. The text employs standard eschatological terms like 'final times' and alludes to prophetic judgment, an 'evil king,' and the 'king of Rome,' reflecting late antique Syriac apocalyptic concerns. The English translation is a working draft; readers should consult the Syriac for nuance.","historical_context":"The memra is attributed to Isaac of Antioch, a Syriac poet and theologian who flourished in the 5th century CE, likely in the region of Antioch or Edessa. The work's alphabetic acrostic structure and eschatological focus align with the Syriac poetic tradition of the late antique period. The earliest surviving manuscripts date from the 6th–7th centuries, indicating transmission within both East Syriac (Church of the East) and West Syriac (Syriac Orthodox) communities. The text was incorporated into liturgical use, particularly during Lent, and was popular in monastic circles. Its references to an 'evil king' and 'king of Rome' reflect contemporary apocalyptic tropes, possibly alluding to Sasanian or Byzantine rulers. The term 'Saracens' (sūrādē) is ambiguous, possibly referring to Arab tribes or early Islamic contexts, but its presence suggests an early layer of eschatological imagery.","significance":"This memra is a key witness to the development of Syriac eschatological poetry and its integration into liturgical practice. It relates to other Syriac apocalyptic works, such as the Apocalypse of Pseudo-Methodius, and reflects the broader late antique Christian concern with end-times. Its alphabetic acrostic form and use in both East and West Syriac traditions highlight its cultural and theological importance.","timeline":[{"date":"5th c.","event":"Isaac of Antioch flourishes; composition of the memra likely dates to this period."},{"date":"6th–7th c.","event":"Earliest surviving manuscripts of the memra are produced."},{"date":"Late antique period","event":"The memra is incorporated into East and West Syriac liturgical traditions."},{"date":"Medieval period","event":"The text continues to be copied and used in monastic circles."},{"date":"Modern era","event":"The work is edited and translated into English as a diplomatic edition."}],"relations":[{"work":"Apocalypse of Pseudo-Methodius","relation":"Shares eschatological themes and imagery, such as the 'king of Rome' and end-time battles.","key":"","label":null,"url":null},{"work":"Isaac of Antioch - other memre","relation":"Part of a larger corpus attributed to Isaac, though authorship of individual works is debated.","key":"","label":null,"url":null},{"work":"Syriac liturgical texts for Lent","relation":"Used in liturgical settings, especially during Lent, for eschatological readings.","key":"","label":null,"url":null},{"work":"Old Testament prophetic books (Isaiah, Jeremiah)","relation":"Echoes prophetic calls for judgment and apocalyptic warnings.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isaac of Antioch","label":"Isaac of Antioch","url":"https://en.wikipedia.org/wiki/Isaac_of_Antioch","reason":"Provides background on the attributed author and his context."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Contextualizes the genre of metrical homilies and Syriac poetic tradition."},{"key":"wikipedia:Apocalypse of Pseudo-Methodius","label":"Apocalypse of Pseudo-Methodius","url":"https://en.wikipedia.org/wiki/Apocalypse_of_Pseudo-Methodius","reason":"Related eschatological work with similar themes."}],"cautions":["The precise dating of the memra is uncertain; it is attributed to the 5th century but may be later.","Authorship is debated; some scholars question the unity of the Isaac of Antioch corpus.","The term 'Saracens' (sūrādē) is ambiguous and may refer to different groups depending on the manuscript's date.","The English translation is a working draft and may not capture full Syriac nuance."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00048,"generated":"2026-11-15T00:58:30Z"},"checks":{"work":"dsc-684","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":2032,"source_letters":4520,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memra) on eschatological themes, typical of the late antique Syriac poetic tradition. It employs alphabetic acrostic structure, each stanza beginning with a successive letter of the Syriac alphabet.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Isaac of Antioch flourished in the 5th century CE, but the precise dating of this memra is uncertain. The work is attributed to him in the manuscript tradition, though some scholars have questioned the unity of the corpus.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, with the earliest witnesses dating from the 6th–7th centuries. The edition used here is based on a collation of several West Syriac manuscripts.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was incorporated into the East Syriac and West Syriac liturgical traditions, often read during Lent or in commemorations of the end times. Its eschatological focus made it a staple in monastic circles.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation provided in the edition is a working draft and may not reflect the full nuance of the Syriac original, especially in poetic and theological terms. Readers should consult the Syriac for precise meaning.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not include a critical apparatus or detailed commentary on variant readings. It is intended as a diplomatic transcription with facing translation, not as a full critical edition.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"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: 6 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:dsc-684":{"label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ. ܕܥܠ ܙܒ̈ܢܐ ܐܚܪ̈ܝܐ ܕܡܪܝ ܐܝܣܚܩ. ܩܘܫܬܐ ܙܩܬܢܝ ܘܐܝܟ ܕܠܕܡܟܐ ܩ̣ܪܐ ܘܐܥܝܪܢܝ: ܟܕ ܡ̇ܠܦ ܠܝ ܥܠ ܡܬܝܬܐ ܕܙܒ̈ܢܐ ܐܚܪ̈ܝܐ܀ ܗܘܐ ܠܝ ܪܒܐ ܘܐܢܐ ܠܡ̈ܠܘܗܝ ܐܝܟ ܬܠܡܝܕܐ: ܡ̣ܠܘ ܚܘ̈ܫܒܝ ܡܢ ܝܘܠܦܢܗ ܕܟܪܘܙ ܚ̈ܝܐ܀ ܫܡܥ̇ܬ ܡܢܗ ܩ̈ܠܐ ܕܩ̇ܥܝܢ ܥܠ ܢܘܚܡܐ: ܘܐܪܙܐ ܕܐܡ̇ܪ ܫܝܢܐ ܡܟܝܠ ܥܠ ܙܕܝܩ̈ܐ܀ ܨܠܝ ܠܡ ܐܕܢܟ ܛܠܝܐ ܘܫܡ̣ܥ ܐܡ̇ܪ ܗܘܐ ܠܝ: ܘܪܗ̣ܛ ܐܟܪܙ ܟܠ ܕܐܡܪ ܠܟ ܠܕܫܡܥ ܠܟ܀ ܦܬܚ ܠܝ ܦܘܡܟ ܫܒܪܐ ܘܐܡܠܝܘܗܝ ܢܒܥܐ ܚܠ̣ܝܐ: ܡ̈ܠܐ ܕܚܠܝܢ ܛܒ ܡܢ ܕܒܫܐ ܠܫܡ̈ܘܥܝܗܝܢ܀ ܚܠܦ ܐܣܩܝܛܐ. ܬܐ ܐܬܢܓܕ ܒܫܡ̈ܝܥܬܐ: ܘܚܠܦ ܫܒܛܐ ܢܪܕܝܟ ܫܡ̣ܥܐ ܕܦܣܝܩ̈ܬܐ܀ ܐܢ ܝܕܥ ܐܢܬ ܚܝܠܐ ܕܣ̣ܦܪ̈ܐ ܘܐܠܐ ܫܐܠ: ܕܡܛܬ ܚܪܬܐ. ܢܒܝ̈ܐ ܩ̇ܥܝܢ ܐܦ ܫܠܝܚ̈ܐ܀ ܐܦ ܗ̣ܘ ܟܝܢܐ ܡ̇ܠܦ ܗ̣ܘ ܠܟ ܥܡ ܢܡܘܣ̈ܘܗܝ: ܕܐܘܦܝܘ ܨܒ̈ܬܘܗܝ ܘܐܦ ܬܩܢ̈ܬܗ ܥܡ ܦܘܪ̈ܦܥܘܗܝ܀ ܚܘܪ ܕܝܢ ܒܫ̈ܢܝܟ ܘܒܝܘܡ̈ܬܟ ܘܚܙܝ ܢܦܫܟ: ܕܐܡܠܟ ܪܘܫܥܐ ܦܠ̇ܛ ܨܘܪܟ ܡܢ ܢܟܝ̈ܢܘܗܝ܀܀ ܡ̇ܠܟܐ ܒܝܼܫܐ ܐܡܠܟ ܒܐܪܥܐ̣ ܘܗܐ ܫ̇ܓܫ ܠܗ̇: ܐܚܘܕ ܓܘܣܐ ܒܡ̇ܠܟܐ ܕܪܘܡܐ ܘܗ̣ܘ ܦ̇ܪܩ ܠܟ܀ ܠܕܡܐ ܕܢܦܫܐ ܨܗܐ ܣܛܢܐ ܥܡ ܫܡܫ̈ܘܗܝ: ܓܘܢܚܐ ܗܘ ܐܢ ܗ̣ܘ ܕܒܐ̈ܝܕܘܗܝ ܬܦܠ ܕܐܦ ܩ̇ܛܠ ܠܟ܀ ܒܫܝܢܐ ܩ̇ܛܠ ܛܒ ܡܢ ܚܘܪܒܐ ܘܝ ܠܩܛܝ̈ܠܘܗܝ: ܒܕܒܪܐ ܡܚ̣ܛܐ ܛܒ ܡܢ ܫܝܢܐ ܠܐܝܟܐ ܬܥܪܘܩ܀ }ܠܕܒܫܝܢܐ {ܓܝܪ ܚ̇ܢܩ ܠܗܘܢ ܒܪܓܝܓܬܐ: ܘܠܕܒܛܘܪ̈ܐ ܒܨܦܬܐ ܣܢܝܬܐ ܘܒܡܪܢܝܬܐ܀܀ ܠܫܝܢܐ ܬܥܘܠ ܛܒ ܗܘ ܡܢܗ ܚܘܪܒܐ ܕܚܝܠܐ: ܠܕܒܪܐ ܬܦ݁ܘܩ. ܦܩ̇ܥ ܠܒܟ ܡܢ ܙܘܥ̈ܙܥܐ܀ ܕܐܬܚ̣ܒܠܬ ܠܗ̇ ܐܪܥܐ ܟܘܠܗ̇ ܕܫܓܫܘܗ̇ ܒܝ̈ܫܐ: ܩܢܛܐ ܒܫܝܢܐ ܘܒܓܘ ܕܒܪܐ ܘܐܦ ܣܘܪ̈ܕܐ܀ ܚܘ̈ܒܐ ܒܚܘܪܒܐ ܛܢܢܐ ܒܫܝܢܐ. ܥܘܼܠܐ ܒܟܠ ܕܘܟ: ܐܠܝܨ ܩܘܫܬܐ ܘܥܨܐ ܫܪܪܐ ܨܝܕ ܒܥ̈ܝܘܗܝ܀ ܥܠܡܐ ܣܐ̣ܒ ܠܗ.","english":"Again, concerning the final times of Mar Isaac. Truth roused me and, as to one who sleeps, called and awakened me, while teaching me concerning the coming of the final times. He became great for me, and I listened to his words like a disciple; his words filled my thoughts with the teaching of the herald of life. I heard from him the voices that cry out concerning judgment, and the mystery that the prophet now speaks concerning the righteous. He prayed, \"Let the youth be purified,\" and he said to me, \"Listen,\" and he ran, proclaiming all that he said to you to those who hear you. \"Open your mouth, boy, and fill it with sweet discourse, words sweeter than honey to his hearers.\" Instead of a cloak, come, be clad in hearings; and instead of a staff, take the hearing of the sections. If you know the power of the books, or if not, ask, for the end has come. The prophets cry out, and also the apostles. Even nature itself teaches you along with its laws, that its works and its structures are with its forms. Look, then, at your hours and your days, and see yourself, that wickedness reigns, your form comes forth with its companions. An evil king reigned in the land, and behold, he disturbs it. Take refuge in the king of Rome, and he will save you. The sword thirsts for blood, the sword with its servants; it is a mockery if it falls into their hands, for it will also kill you. The sword kills better than the sword, and woe to its slain; the plague strikes better than the sword—where will you flee? For the sword-bearer is choked by the rush, and the plague-bearer by the edge of the sword, by haste and by bitterness. To the sword, evil is better than the sword of the army; to the plague, go out, your heart bursts with tremors. For the whole earth has been destroyed, disturbed by evils: slaughter by the sword, and within the plague, and also the Saracens. Love in the sword, error in the sword, iniquity everywhere; truth is oppressed, and righteousness is hidden from its seekers. The world has grown old.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܒ̈ܢܐ ܐܚܪ̈ܝܐ","severity":"info","text":"The phrase 'final times' (zabʿē aḥrāyē) is a standard eschatological term in Syriac literature, often referring to the end of the world or the last days before judgment.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩ̈ܠܐ ܕܩ̇ܥܝܢ ܥܠ ܢܘܚܡܐ","severity":"info","text":"The 'voices that cry out concerning judgment' likely alludes to prophetic calls for divine judgment, echoing themes from the Old Testament prophets such as Isaiah or Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܠܟܐ ܒܝܼܫܐ","severity":"info","text":"The 'evil king' may refer to a contemporary or historical persecutor, possibly the Sasanian king or a figure associated with the turmoil of the 5th–6th centuries in the Syriac world.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̇ܠܟܐ ܕܪܘܡܐ","severity":"info","text":"The 'king of Rome' is a common trope in Syriac eschatology, often identified with the Byzantine emperor who would play a role in end-time events, paralleling works like the Apocalypse of Pseudo-Methodius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a first-person narrative of instruction to a series of exhortations and apocalyptic warnings, typical of Syriac homiletic eschatology.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܘܪ̈ܕܐ","severity":"caution","text":"The term 'Saracens' (sūrādē) is ambiguous; it may refer to Arab tribes or, in later usage, to Muslims. Its presence here suggests an early reference, but the exact historical referent is uncertain.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil king' and the precise referent of 'Saracens' are ambiguous; the reading takes them as generic apocalyptic figures."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܘܦܟܗ ܛܥܡܗ̇ ܕܥܠܝܡܘܬܗ: ܥܠ ܦܘܡ ܩܒܪܐ ܒܩܢܛܐ ܩܐ̇ܡ ܘܗܐ ܦܛ̇ܪ ܠܗ܀ ܐܪܥܐ ܠܐ̣ܝܬ ܘܒ̣ܨܪ ܚܝܠܗ̇ ܡܢ ܓܐܘ̈ܬܐ: ܙܒܢܐ ܗ̣ܘ ܕܬܢܘܚ ܐܦ ܬܬܚܪܪ ܡܢ ܦܘܠܚܢܐ܀ ܐܬܛܥܝܬ ܠܗ̇ ܐܘܪܚܐ ܕܩܘܫܬܐ ܡܢ ܣܓܝܐ̈ܐ: ܫܒܝܠܐ ܕܢܦܫܗ ܕܪܫ ܠܡ ܟܠ ܐܢܫ ܘܢܦܩ̣ ܛܥ̇ܐ܀ ܐܝܟ ܙܢܝܬܐ ܟܪܘܡܢܝܬܐ ܒܪܝܬܐ ܙܠܬ݂: ܒܥܘܼܠܐ ܓ̣ܪܬ ܘܥܠ ܦܚܙܘܬܐ ܫܕ̈ܟܐ ܥܒ݂ܕܬܝ܀ ܪܘܚܐ ܢܫܒ݂ܬ ܕܐܝܬܝܗ̇ ܚܛܝܬܐ ܒܝܡܐ ܕܥܘܼܠܐ: ܘܗܐ ܪ̈ܫܝܥܐ ܬܪܨܘ ܐܠܦܝ̈ܗܘܢ ܨܝܕ ܓܗܢܐ܀܀ ܚܬܝܪ̈ܝܢ ܘܐ̇ܙܠܝܢ ܟܕ ܚ̈ܛܝܝܢ ܠܦܚܬܐ ܕܢܘܪܐ: ܘܠܐ ܚܫ ܠܒܗܘܢ ܒܚܛܗ̈ܝܗܘܢ ܒܟܝܐ ܪܒܐ܀ ܟܘܟܒ ܚܫܟܐ ܗܘ̣ܐ ܠܗܘܢ ܢܝܫܐ ܠܐܘܪܚܐ ܕܡܘܬܐ: ܠܩܘܒܠܗ ܪ̈ܕܝܢ ܐܝܠܝܢ ܕܫܒܩܘ ܐܘܪܚܐ ܕܚ̈ܝܐ܀ ܗܐ ܥܛܝܪ ܝܡܐ ܘܫܓܝܫ ܝܒܫܐ ܒܥܘܡܪ̈ܝܗܘܢ: ܟܠܢܫ ܚ̇ܒܨ ܡܢܘ̣ ܢܪܫܥ. ܛܒ ܡܢ ܚܒܪܗ܀ ܚ̇ܙܝܬ ܟܕ ܪܫܐ ܒܝܼܫܐ ܠܒܝܫܐ ܥܠ ܣܘܥܪ̈ܢܘܗܝ: ܘܠܚܛܝܐ ܕܕܐ̇ܢ ܚܒܪܗ ܥܠ ܣܟܠܘܬܗ܀ ܝܬܒ̣ܬ ܬܡܗ̇ܬ ܐܦ ܐܝܕܝ ܥܠ ܦܟܝ ܣ̇ܡܬ ܘܒܟ̇ܝܬ: ܕܠܪܫܝܥܐ ܚܒܪܗ ܩܛܪܓ ܥܠ ܣܢܝ̈ܬܗ܀ ܚ̇ܙܝܼܬ ܓܝܪܐ ܕܚ̇ܣܕ ܚܒܪܗ ܒܓܝܪܘܬܐ: ܘܛܡܐܐ ܕܐܡ̇ܪ ܐܘ ܡܢ ܛܡܐ̈ܐ ܕܣܥܪܘ ܙܐܦܐ܀ ܘܐܝܼܟܘ ܠܒܟ. ܐܘ ܪܫܘܝܐ ܕܠܟ ܠܐ ܪܫܝܬ: ܐܢ ܟܢܘܬܐ ܠܟ ܡܬܚܙܝܐ ܐܦ ܐܢܬ݂ ܣܢܝܐ ܐܢܬ܀ ܚܛܝܬܐ ܕܚܒܪܟ }}ܗܐ {{ܡܥܝ̇ܩܐ ܠܟ ܢܣ̇ܒ ܒܐ̈ܦܐ: ܥܘܼܠܟ ܕܝܠܟ ܠܐ ܡܟܣ ܠܟ ܕܐ̇ܢ ܫܘܩܪܐ܀ ܠܐ ܢܐܠܨܘܢܟ ܫܡ̣̈ܥܐ ܕܒܗܘܢ ܬܚܛܐ ܢܦܫܟ: ܦܐܝܐ ܕܬܗܘܐ ܡܬܪܫܝܢܐ ܘܠܐ ܪܫܘܝܐ܀ ܗܘܝ ܒܨܒܝܢܟ ܕܘܓܐ ܘܚܪܫܐ ܘܕܠܐ ܥܝ̈ܢܐ: ܫܡ̇ܥ ܘܫ̇ܠܐ ܚ̇ܙܐ ܘܫ̇ܬܝܩ ܝ̇ܕܥ ܘܒܗܝܠ܀ ܗܢ ܦܘܪܫܢܐ ܢܗܘܐ ܠܘܬܟ ܕܡܙ̇ܕܩ ܠܟ: ܢܦܫܟ ܠܘܩܕܡ ܬܗܘܐ ܕܐ̇ܢ ܒܟ ܢ̇ܦܠ ܠܟ܀ ܫܠܡܐ ܡܠܠ̣ ܥܠ ܟܘܠ ܒܪ ܐܢܫ ܐܝܟ ܦܪܘܫܐ: ܘܚܠܦ ܣܢܐܐ̣ ܗܘܝ ܚܒܝܒܐ ܒܡܟܝܟܘܬܟ܀","english":"and he forgot the taste of his youth. At the mouth of the grave he stands and now is gone. The earth is not, and its strength is diminished from the proud. It is time that he might be troubled and also be freed from labors. I was led astray from the path of truth by many. The way of his own self taught everyone, and each went out and strayed. Like a painted image, the creation passed away. For it was in iniquity, and it made me a spectacle of the cast-off. The spirit that is sin blew in the sea of iniquity, and now the wicked have set their ships toward Gehenna. The strong go and go, while sinners go to the snare of the fire, and their heart did not feel their sins in great weeping. A star of darkness became for them a guide to the path of death. Toward it are driven those who abandoned the path of life. Now the sea is stirred up and the dry land is disturbed by their inhabitants. Each one gathers from his fellow wickedness, good from his companion. I saw how the evil one clothed the evil one in his deeds, and the sinner who knows his companion in his folly. I sat, wondered, and placed my hand on my mouth and wept, that the wicked one accuses his companion of his deeds. For I saw that one who envies his companion in thievery, and the defiled one who says, \"Woe to the defiled ones who committed adultery.\" And where is your heart? Or the beginning that you did not begin? Or is shame seen in you, even though you yourself are a doer? The sin of your companion now oppresses you, taking hold of your face. Your own iniquity does not cover you, that you might know falsehood. Let not the names in which you will sin constrain you. It is better that you be accused and not an accuser. Be in your will a deceiver and a magician and without eyes. Hear and be silent, see and be quiet, know and be perplexed. This distinction will be with you that is fitting for you. Your self first will be that which knows in you falls to you. Peace spoke over every son of man as a separate one, and instead of a fool, be beloved in your humility.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܦܟܗ ܛܥܡܗ̇ ܕܥܠܝܡܘܬܗ","severity":"info","text":"The opening clause describes a person who has forgotten the taste of youth, likely a moral lapse in old age, a common theme in Isaac's eschatological warnings.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܗܢܐ","severity":"info","text":"Gehenna (ܓܗܢܐ) is the Syriac term for hell, derived from Hebrew Gehinnom; here it is the destination of the wicked who set sail in the sea of iniquity.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܘܟܒ ܚܫܟܐ","severity":"info","text":"The 'star of darkness' guiding to death may echo Isaiah 14:12 or apocalyptic imagery of a false guide, contrasting with the star of the Magi.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܟ ܙܢܝܬܐ ܟܪܘܡܢܝܬܐ","severity":"info","text":"The comparison of creation to a 'painted image' reflects a Platonic or ascetic trope of the world as a fleeting illusion, common in Syriac monastic literature.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚ̇ܙܝܬ","severity":"info","text":"The repeated first-person 'I saw' (ܚ̇ܙܝܬ) structures the passage as a series of visionary observations, typical of apocalyptic narrative in Syriac poetry.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܢ ܦܘܪܫܢܐ","severity":"caution","text":"The phrase 'this distinction' is ambiguous: it may refer to the preceding moral paradox (accuser vs. accused) or to a specific eschatological separation; the Syriac allows both readings.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is not clearly distinguished from the figure of Truth in the previous passage; the text may shift between the author's persona and a prophetic voice.","The phrase 'ܗܢ ܦܘܪܫܢܐ' (this distinction) could refer to the moral contrast just described or to a specific eschatological judgment; the Syriac does not disambiguate."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܚܬܡܐ ܕܫܬܩܐ ܢܗܘܐ }ܢܗܐ{ ܥܠ ܦܘܡܟ ܒܒܛܝܠܘܬܐ: ܘܪܕܝ ܒܫܬܩܐ ܐ̇ܟܠ ܩܪܨܐ ܕܡ̇ܕܘܕ ܠܟ܀ ܬܒ ܐܬܒܩܐ ܒܐܪܥܟ ܬܒܝܠ ܐܝܟ ܚ̇ܙܝܐ: ܘܚܙܝ ܕܟܠܗ̇ ܥܘܼܬܝܐ ܡܠܝܐ ܘܛܪ ܐܣܟܡܟ܀ ܠܐ ܐܝܬ ܕܚ̇ܣܝܟ ܐܘ ܕܡܚ̇ܪܪ ܡܢ ܒܝܫܬ̈ܐ: ܕܐܢܫ ܐܝܟ ܚܝܠܗ ܛܥܝܢ ܗ̣ܘ ܡܢܗ̇ ܕܡܘܿܒܠ ܚ̈ܘܒܐ܀ ܒܫܢܬܐ ܕܫ̈ܒܥ ]ܥܒ̈ܕܐ [ ܠܥܒ̈ܕܐ ܝܗ̣ܒܘ ܚܪܘܬܐ: ܒܐ̇ܠܦܐ ܕܫܒ̈ܥܐ. ܐܢܬ ܚܪܪ ܠܢ ܒܪ ܡܪܐ ܟܠ܀ ܒܫܢܬܐ ܕܫܒܥ ܐܪܥܐ ܢܚܬ. ܘܐܟܠܘܗ̇ ܝܬܡ̈ܐ: ܒܐܠܦܐ ܕܫܒ̈ܥܐ ܗܒ ܠܒܢ̈ܝܐ ܡܢ ܛܝܒܘܿܬܟ܀ ܠܟܘܠ ܚ̇ܝܒ̈ܐ ܗ̣ܘܐ ܫܘܒܩܢܐ. ܒܫܢܬܐ ܕܫܒܥ: ܘܠܟܠ ܕܚܛܘ ܥܒܕ ܫܘܒܩܢܐ ܒܐܠܦܐ ܕܫ̈ܒܥܐ܀ ܒܫܒܬܐ ܠܥܡܐ ܢܝ̇ܚܐ ܗ̣ܘܐ ܗܘܐ ܠܥܒ̈ܕܐ ܘܚܐܪ̈ܐ: ܒܫܒܬܟ ܡܪܢ ܠܛܒ̈ܐ ܘܒܝܼܫ̈ܐ ܢܗܘܐ }ܢܗܐ{ ܫܘܒܩܢܐ܀ ܡܙܓ ܫܒܪܐ ܥܡ ܬܘܪܓܡܟ ܘܐܦ ܣܘܥܪ̈ܢܐ: ܒܨ̇ܘܪ ܡܢ ܡ̈ܠܐ ܘܐܘܣܦ ܥܡ̈ܠܐ ܥܡ ܢܨܚ̈ܢܐ܀ ܠܐ ܬܗܘܐ ܠܟ ܢܗܪܐ ܕܡܠܐ ܘܣ̣ܪܐ ܘܕܠܝܚ: ܗ̇ܘܝ ܪܨܝܢܐ ܕܩܠܝܠ ܫܚ̇ܠ ܘܚ̣ܠܐ ܛܥܡܗ܀ ܫܠܡ ܡܐܡܪܐ. ܕܥܠ ܙܒ̈ܢܐ ܐܚܪ̈ܝܐ. ܕܡܪܝ ܐܝܣܚܩ. ܬܘܒ. ܕܥܠ ܙܒ̈ܢܐ ܐܚܪ̈ܝܐ ܕܡܪܝ ܐܝܣܚܩ. ܩܘܫܬܐ ܙܩܬܢܝ ܘܐܝܟ ܕܠܕܡܟܐ ܩ̣ܪܐ ܘܐܥܝܪܢܝ:\nܟܕ ܡ̇ܠܦ ܠܝ ܥܠ ܡܬܝܬܐ ܕܙܒ̈ܢܐ ܐܚܪ̈ܝܐ܀ ܗܘܐ ܠܝ ܪܒܐ ܘܐܢܐ ܠܡ̈ܠܘܗܝ ܐܝܟ ܬܠܡܝܕܐ:\nܡ̣ܠܘ ܚܘ̈ܫܒܝ ܡܢ ܝܘܠܦܢܗ ܕܟܪܘܙ ܚ̈ܝܐ܀ ܫܡܥ̇ܬ ܡܢܗ ܩ̈ܠܐ ܕܩ̇ܥܝܢ ܥܠ ܢܘܚܡܐ:\nܘܐܪܙܐ ܕܐܡ̇ܪ ܫܝܢܐ ܡܟܝܠ ܥܠ ܙܕܝܩ̈ܐ܀ ܨܠܝ ܠܡ ܐܕܢܟ ܛܠܝܐ ܘܫܡ̣ܥ ܐܡ̇ܪ ܗܘܐ ܠܝ:\nܘܪܗ̣ܛ ܐܟܪܙ ܟܠ ܕܐܡܪ ܠܟ ܠܕܫܡܥ ܠܟ܀ ܦܬܚ ܠܝ ܦܘܡܟ ܫܒܪܐ ܘܐܡܠܝܘܗܝ ܢܒܥܐ ܚܠ̣ܝܐ:\nܡ̈ܠܐ ܕܚܠܝܢ ܛܒ ܡܢ ܕܒܫܐ ܠܫܡ̈ܘܥܝܗܝܢ܀ ܚܠܦ ܐܣܩܝܛܐ. ܬܐ ܐܬܢܓܕ ܒܫܡ̈ܝܥܬܐ:\nܘܚܠܦ ܫܒܛܐ ܢܪܕܝܟ ܫܡ̣ܥܐ ܕܦܣܝܩ̈ܬܐ܀ ܐܢ ܝܕܥ ܐܢܬ ܚܝܠܐ ܕܣ̣ܦܪ̈ܐ ܘܐܠܐ ܫܐܠ:\nܕܡܛܬ ܚܪܬܐ.","english":"The seal of silence was placed upon your mouth in idleness, and the slanderer who accuses you is driven by silence. Again, remain in your land, the world like a seer, and see that all the tumult is full, and preserve your form. There is none who spares you or frees you from evils, for man, according to his strength, is lost from the burden of debts. At the hour of seven, servants gave freedom to servants; in the thousand of sevens, you freed the son of the Lord of all. At the hour of seven, the earth was silent, and orphans devoured it; in the thousand of sevens, give to the needy from your grace. For all the guilty, there was forgiveness at the hour of seven; and for all who sinned, make forgiveness in the thousand of sevens. On the Sabbath, for the weary people, there was for servants and free ones; on your Sabbath, Lord, for the good and the evil, there was forgiveness. Mix the youth with your interpretation and also the deeds; in small measure with words, and add labors with victories. Let there be for you no pride of word, nor scorn, nor disturbance; be content with little, which is easy and sweet in taste. End of the discourse on the last times of Mar Isaac. Again, on the last times of Mar Isaac. Truth summoned me, and as if to a sleeper, it called and awakened me. While teaching me about the coming of the last times, he became great for me, and I listened to his words like a disciple. My thoughts were filled with the teaching of the herald of life. I heard from him the voices that cry out about judgment, and the mystery that the prophet now speaks concerning the righteous. Pray for me, O pure youth, and hear what he said to me, and run and proclaim all that he said to you to those who hear you. Open your mouth, O youth, and fill it with sweet request, words sweeter than honey to his hearers. Instead of a scorpion, come, be baptized in the ears, and instead of a rod, direct your hearing to the verses. If you know the power of the scribes, or ask, for the end has come.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܬܩܐ","severity":"info","text":"The Syriac noun šatqā (silence) appears twice in the opening line, first as the subject of a seal and then as the agent driving the slanderer. The repetition underscores a paradox: silence both imposes restraint and enables accusation.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܢܬܐ ܕܫ̈ܒܥ","severity":"info","text":"The passage is structured around a repeated numerical motif: 'at the hour of seven' and 'in the thousand of sevens' appear in parallel clauses, creating a rhythmic, incantatory pattern that likely reflects liturgical or apocalyptic numerological symbolism.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܒܬܐ","severity":"info","text":"The mention of 'Sabbath' (šabbṯā) as a day of forgiveness for both good and evil echoes the biblical concept of the Jubilee year (Leviticus 25) and prophetic calls for universal pardon, though no single verse is directly quoted.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܠܦܐ ܕܫܒ̈ܥܐ","severity":"info","text":"The phrase 'thousand of sevens' (ʾalpā d-šabʿē) likely refers to a millennial or heptadic eschatological scheme, common in Syriac apocalyptic literature, where periods of seven years or seven thousand years mark the end times.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܝ ܐܝܣܚܩ","severity":"info","text":"The colophon attributes the discourse to Mar Isaac (Isaac of Antioch), a fifth-century Syriac poet. The repeated title and the closing formula indicate that this text was transmitted as part of a collection of his memrē on eschatological themes.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܗܘܐ }ܢܗܐ{","severity":"caution","text":"The Syriac text contains a scribal correction: ܢܗܘܐ }ܢܗܐ{ (hwā /hā/), where the first form is crossed out and replaced. This suggests a textual variant or scribal error, possibly affecting the reading of the verb 'was' or the divine name.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'at the hour of seven' may refer to a specific liturgical hour, a symbolic number, or a chronological marker in an apocalyptic timeline; the text does not disambiguate.","The identity of 'the son of the Lord of all' is ambiguous: it could be a messianic figure, a generic human, or a specific individual in the narrative."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"ܢܒܝ̈ܐ ܩ̇ܥܝܢ ܐܦ ܫܠܝܚ̈ܐ܀ ܐܦ ܗ̣ܘ ܟܝܢܐ ܡ̇ܠܦ ܗ̣ܘ ܠܟ ܥܡ ܢܡܘܣ̈ܘܗܝ:\nܕܐܘܦܝܘ ܨܒ̈ܬܘܗܝ ܘܐܦ ܬܩܢ̈ܬܗ ܥܡ ܦܘܪ̈ܦܥܘܗܝ܀ ܚܘܪ ܕܝܢ ܒܫ̈ܢܝܟ ܘܒܝܘܡ̈ܬܟ ܘܚܙܝ ܢܦܫܟ:\nܕܐܡܠܟ ܪܘܫܥܐ ܦܠ̇ܛ ܨܘܪܟ ܡܢ ܢܟܝ̈ܢܘܗܝ܀܀ ܡ̇ܠܟܐ ܒܝܼܫܐ ܐܡܠܟ ܒܐܪܥܐ̣ ܘܗܐ ܫ̇ܓܫ ܠܗ̇:\nܐܚܘܕ ܓܘܣܐ ܒܡ̇ܠܟܐ ܕܪܘܡܐ ܘܗ̣ܘ ܦ̇ܪܩ ܠܟ܀ ܠܕܡܐ ܕܢܦܫܐ ܨܗܐ ܣܛܢܐ ܥܡ ܫܡܫ̈ܘܗܝ:\nܓܘܢܚܐ ܗܘ ܐܢ ܗ̣ܘ ܕܒܐ̈ܝܕܘܗܝ ܬܦܠ ܕܐܦ ܩ̇ܛܠ ܠܟ܀ ܒܫܝܢܐ ܩ̇ܛܠ ܛܒ ܡܢ ܚܘܪܒܐ ܘܝ ܠܩܛܝ̈ܠܘܗܝ:\nܒܕܒܪܐ ܡܚ̣ܛܐ ܛܒ ܡܢ ܫܝܢܐ ܠܐܝܟܐ ܬܥܪܘܩ܀ }ܠܕܒܫܝܢܐ {ܓܝܪ ܚ̇ܢܩ ܠܗܘܢ ܒܪܓܝܓܬܐ:\nܘܠܕܒܛܘܪ̈ܐ ܒܨܦܬܐ ܣܢܝܬܐ ܘܒܡܪܢܝܬܐ܀܀ ܠܫܝܢܐ ܬܥܘܠ ܛܒ ܗܘ ܡܢܗ ܚܘܪܒܐ ܕܚܝܠܐ:\nܠܕܒܪܐ ܬܦ݁ܘܩ. ܦܩ̇ܥ ܠܒܟ ܡܢ ܙܘܥ̈ܙܥܐ܀ ܕܐܬܚ̣ܒܠܬ ܠܗ̇ ܐܪܥܐ ܟܘܠܗ̇ ܕܫܓܫܘܗ̇ ܒܝ̈ܫܐ:\nܩܢܛܐ ܒܫܝܢܐ ܘܒܓܘ ܕܒܪܐ ܘܐܦ ܣܘܪ̈ܕܐ܀ ܚܘ̈ܒܐ ܒܚܘܪܒܐ ܛܢܢܐ ܒܫܝܢܐ. ܥܘܼܠܐ ܒܟܠ ܕܘܟ:\nܐܠܝܨ ܩܘܫܬܐ ܘܥܨܐ ܫܪܪܐ ܨܝܕ ܒܥ̈ܝܘܗܝ܀ ܥܠܡܐ ܣܐ̣ܒ ܠܗ. ܘܦܟܗ ܛܥܡܗ̇ ܕܥܠܝܡܘܬܗ:\nܥܠ ܦܘܡ ܩܒܪܐ ܒܩܢܛܐ ܩܐ̇ܡ ܘܗܐ ܦܛ̇ܪ ܠܗ܀ ܐܪܥܐ ܠܐ̣ܝܬ ܘܒ̣ܨܪ ܚܝܠܗ̇ ܡܢ ܓܐܘ̈ܬܐ:\nܙܒܢܐ ܗ̣ܘ ܕܬܢܘܚ ܐܦ ܬܬܚܪܪ ܡܢ ܦܘܠܚܢܐ܀ ܐܬܛܥܝܬ ܠܗ̇ ܐܘܪܚܐ ܕܩܘܫܬܐ ܡܢ ܣܓܝܐ̈ܐ:\nܫܒܝܠܐ ܕܢܦܫܗ ܕܪܫ ܠܡ ܟܠ ܐܢܫ ܘܢܦܩ̣ ܛܥ̇ܐ܀ ܐܝܟ ܙܢܝܬܐ ܟܪܘܡܢܝܬܐ ܒܪܝܬܐ ܙܠܬ݂:\nܒܥܘܼܠܐ ܓ̣ܪܬ ܘܥܠ ܦܚܙܘܬܐ ܫܕ̈ܟܐ ܥܒ݂ܕܬܝ܀ ܪܘܚܐ ܢܫܒ݂ܬ ܕܐܝܬܝܗ̇ ܚܛܝܬܐ ܒܝܡܐ ܕܥܘܼܠܐ:\nܘܗܐ ܪ̈ܫܝܥܐ ܬܪܨܘ ܐܠܦܝ̈ܗܘܢ ܨܝܕ ܓܗܢܐ܀܀ ܚܬܝܪ̈ܝܢ ܘܐ̇ܙܠܝܢ ܟܕ ܚ̈ܛܝܝܢ ܠܦܚܬܐ ܕܢܘܪܐ:\nܘܠܐ ܚܫ ܠܒܗܘܢ ܒܚܛܗ̈ܝܗܘܢ ܒܟܝܐ ܪܒܐ܀ ܟܘܟܒ ܚܫܟܐ ܗܘ̣ܐ ܠܗܘܢ ܢܝܫܐ ܠܐܘܪܚܐ ܕܡܘܬܐ:\nܠܩܘܒܠܗ ܪ̈ܕܝܢ ܐܝܠܝܢ ܕܫܒܩܘ ܐܘܪܚܐ ܕܚ̈ܝܐ܀","english":"The prophets cry out, and also the apostles. Even nature itself teaches you along with its laws. Its fruits and its seasons, along with its limbs. Look, then, at your hours and your days, and see yourself: that evil counsel has gone forth, your form has departed from its natures. An evil king has reigned in the land, and behold, he has thrown it into confusion. Take refuge in the king of Rome, and he will deliver you. The rebel thirsts for the blood of souls, along with his attendants. He is a deceiver; if he falls into your hands, he will also kill you. The sword kills better than the sword of war; woe to his slain. The plague strikes better than the sword; where will you flee? For the sword constrains the one in the desert, and the mountains, with the company of the sword and with the shepherds. To the sword, evil is better than the sword of the army. Go out to the desert. Your heart breaks from the tremors. For the whole earth has been corrupted by its evil disturbances. A razor in the sword and in the midst of the desert, and also the cold. Bonds in the sword, error in the sword, iniquity everywhere. Truth is pressed, and reality is hidden from its seekers. The world has grown old, and its youth has lost its taste. At the mouth of the grave, it stands with a razor, and behold, it has departed. The earth is not, and its strength has diminished from its pride. It is a sacrifice that you may groan and also be freed from servitude. The path of truth has been led astray by many. The way of the soul, which every person sought, has gone out and gone astray. Like a vine of the vineyard, creation has withered. It has been grafted with iniquity, and on shamelessness it has made its shoots. The spirit that is sinful has blown in the sea of iniquity, and behold, the wicked have set their ships towards the abyss. The bold go forth while sinners are caught in the snare of the mountain, and their heart does not heed their sins in the great lament. A star of darkness became for them a guide to the path of death; towards it the righteous who abandoned the path of life are led.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̇ܠܟܐ ܒܝܼܫܐ ܐܡܠܟ ܒܐܪܥܐ","severity":"info","text":"The 'evil king' who has reigned and thrown the land into confusion is a figure of eschatological tyranny, possibly alluding to a specific persecutor or a generic antichrist figure.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܢܐ","severity":"info","text":"The Syriac term ܫܝܢܐ (šayʿā) can mean 'sword' or 'war'; the passage plays on this ambiguity, contrasting the sword of war with the sword of plague or divine punishment.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡ̇ܠܟܐ ܕܪܘܡܐ","severity":"info","text":"The 'king of Rome' likely refers to the Byzantine emperor, a common figure of hoped-for deliverance in Syriac apocalyptic literature of the 5th–6th centuries.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܘܟܒ ܚܫܟܐ","severity":"info","text":"The 'star of darkness' leading the righteous astray echoes the imagery of a false guide or antichrist figure, paralleling apocalyptic motifs in Syriac tradition such as the 'star of the morning' in Ephrem.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage shifts from direct admonition to a series of vivid, fragmented images of cosmic and moral decay, building toward a lament over the loss of truth and the inversion of order.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܕܒܫܝܥܐ","severity":"caution","text":"The phrase ܠܕܒܫܝܥܐ (ldbšyʿʾ) is textually uncertain; the edition marks it with braces, suggesting a possible scribal error or variant reading. The translation 'to the sword' is adopted here.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil king' is not specified; it may be a historical figure or a generic apocalyptic type.","The term ܫܝܥܐ (šayʿā) is ambiguous between 'sword' and 'war', and the passage exploits this polysemy.","The phrase ܠܕܒܫܝܥܐ is marked as uncertain in the Syriac text; its exact reading is debated."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܗܐ ܥܛܝܪ ܝܡܐ ܘܫܓܝܫ ܝܒܫܐ ܒܥܘܡܪ̈ܝܗܘܢ:\nܟܠܢܫ ܚ̇ܒܨ ܡܢܘ̣ ܢܪܫܥ. ܛܒ ܡܢ ܚܒܪܗ܀ ܚ̇ܙܝܬ ܟܕ ܪܫܐ ܒܝܼܫܐ ܠܒܝܫܐ ܥܠ ܣܘܥܪ̈ܢܘܗܝ:\nܘܠܚܛܝܐ ܕܕܐ̇ܢ ܚܒܪܗ ܥܠ ܣܟܠܘܬܗ܀ ܝܬܒ̣ܬ ܬܡܗ̇ܬ ܐܦ ܐܝܕܝ ܥܠ ܦܟܝ ܣ̇ܡܬ ܘܒܟ̇ܝܬ:\nܕܠܪܫܝܥܐ ܚܒܪܗ ܩܛܪܓ ܥܠ ܣܢܝ̈ܬܗ܀ ܚ̇ܙܝܼܬ ܓܝܪܐ ܕܚ̇ܣܕ ܚܒܪܗ ܒܓܝܪܘܬܐ:\nܘܛܡܐܐ ܕܐܡ̇ܪ ܐܘ ܡܢ ܛܡܐ̈ܐ ܕܣܥܪܘ ܙܐܦܐ܀ ܘܐܝܼܟܘ ܠܒܟ. ܐܘ ܪܫܘܝܐ ܕܠܟ ܠܐ ܪܫܝܬ:\nܐܢ ܟܢܘܬܐ ܠܟ ܡܬܚܙܝܐ ܐܦ ܐܢܬ݂ ܣܢܝܐ ܐܢܬ܀ ܚܛܝܬܐ ܕܚܒܪܟ }}ܗܐ {{ܡܥܝ̇ܩܐ ܠܟ ܢܣ̇ܒ ܒܐ̈ܦܐ:\nܥܘܼܠܟ ܕܝܠܟ ܠܐ ܡܟܣ ܠܟ ܕܐ̇ܢ ܫܘܩܪܐ܀ ܠܐ ܢܐܠܨܘܢܟ ܫܡ̣̈ܥܐ ܕܒܗܘܢ ܬܚܛܐ ܢܦܫܟ:\nܦܐܝܐ ܕܬܗܘܐ ܡܬܪܫܝܢܐ ܘܠܐ ܪܫܘܝܐ܀ ܗܘܝ ܒܨܒܝܢܟ ܕܘܓܐ ܘܚܪܫܐ ܘܕܠܐ ܥܝ̈ܢܐ:\nܫܡ̇ܥ ܘܫ̇ܠܐ ܚ̇ܙܐ ܘܫ̇ܬܝܩ ܝ̇ܕܥ ܘܒܗܝܠ܀ ܗܢ ܦܘܪܫܢܐ ܢܗܘܐ ܠܘܬܟ ܕܡܙ̇ܕܩ ܠܟ:\nܢܦܫܟ ܠܘܩܕܡ ܬܗܘܐ ܕܐ̇ܢ ܒܟ ܢ̇ܦܠ ܠܟ܀ ܫܠܡܐ ܡܠܠ̣ ܥܠ ܟܘܠ ܒܪ ܐܢܫ ܐܝܟ ܦܪܘܫܐ:\nܘܚܠܦ ܣܢܐܐ̣ ܗܘܝ ܚܒܝܒܐ ܒܡܟܝܟܘܬܟ܀ ܚܬܡܐ ܕܫܬܩܐ ܢܗܘܐ }ܢܗܐ{ ܥܠ ܦܘܡܟ ܒܒܛܝܠܘܬܐ:\nܘܪܕܝ ܒܫܬܩܐ ܐ̇ܟܠ ܩܪܨܐ ܕܡ̇ܕܘܕ ܠܟ܀ ܬܒ ܐܬܒܩܐ ܒܐܪܥܟ ܬܒܝܠ ܐܝܟ ܚ̇ܙܝܐ:\nܘܚܙܝ ܕܟܠܗ̇ ܥܘܼܬܝܐ ܡܠܝܐ ܘܛܪ ܐܣܟܡܟ܀ ܠܐ ܐܝܬ ܕܚ̇ܣܝܟ ܐܘ ܕܡܚ̇ܪܪ ܡܢ ܒܝܫܬ̈ܐ:\nܕܐܢܫ ܐܝܟ ܚܝܠܗ ܛܥܝܢ ܗ̣ܘ ܡܢܗ̇ ܕܡܘܿܒܠ ܚ̈ܘܒܐ܀ ܒܫܢܬܐ ܕܫ̈ܒܥ ]ܥܒ̈ܕܐ [ ܠܥܒ̈ܕܐ ܝܗ̣ܒܘ ܚܪܘܬܐ:\nܒܐ̇ܠܦܐ ܕܫܒ̈ܥܐ. ܐܢܬ ܚܪܪ ܠܢ ܒܪ ܡܪܐ ܟܠ܀ ܒܫܢܬܐ ܕܫܒܥ ܐܪܥܐ ܢܚܬ. ܘܐܟܠܘܗ̇ ܝܬܡ̈ܐ:\nܒܐܠܦܐ ܕܫܒ̈ܥܐ ܗܒ ܠܒܢ̈ܝܐ ܡܢ ܛܝܒܘܿܬܟ܀ ܠܟܘܠ ܚ̇ܝܒ̈ܐ ܗ̣ܘܐ ܫܘܒܩܢܐ. ܒܫܢܬܐ ܕܫܒܥ:\nܘܠܟܠ ܕܚܛܘ ܥܒܕ ܫܘܒܩܢܐ ܒܐܠܦܐ ܕܫ̈ܒܥܐ܀ ܒܫܒܬܐ ܠܥܡܐ ܢܝ̇ܚܐ ܗ̣ܘܐ ܗܘܐ ܠܥܒ̈ܕܐ ܘܚܐܪ̈ܐ:\nܒܫܒܬܟ ܡܪܢ ܠܛܒ̈ܐ ܘܒܝܼܫ̈ܐ ܢܗܘܐ }ܢܗܐ{ ܫܘܒܩܢܐ܀","english":"Behold, the sea is stirred up and the dry land is disturbed in its inhabitants.  \nEvery man presses his companion, and good is not with his friend. I saw when the evil head was clothed in evil upon his deeds.  \nAnd the sinner who loves his companion in his folly. I sat in amazement, and I placed my hand upon my mouth and wept.  \nBecause the wicked one accuses his companion of his crimes. For I saw that one who envies his companion in thievery,  \nand the defiled one who says, \"Woe to the defilements that the shameless have done.\" And where is your heart? O wretched one, who has not begun,  \nor a covering is shown to you, and you yourself are a criminal. The sin of your companion is now pressing upon you and seizing you by the face,  \nwhile your own iniquity does not cover you, that you might know falsehood. Do not let the hearings in which you will sin constrain your soul,  \nso that you may be reprobate and not wretched. Be in your will a deceiver and a sorcerer and without eyes,  \nhear and be silent, see and be quiet, know and be perplexed. Behold, a distinction is with you that is fitting for you:  \nyour soul will first be that which falls upon you in you. Peace spoke over every man as a separate one,  \nand instead of a storm, be beloved in your humility. The seal of silence will be upon your mouth in idleness,  \nand the one who eats slander in silence will subdue the accuser who torments you. Again, be separated in your land, a world as a seer,  \nand see that the whole world is full of perversity, and keep your form. There is none who pities you or who frees you from evils,  \nfor a man according to his strength is led astray from that which bears debts. In the hour of seven, servants gave freedom to servants,  \nin the thousand of sevens. You free the son of the Lord of all. In the hour of seven, the earth was divided, and orphans ate it,  \nin the thousand of sevens, give to the needy from your goodness. To all debtors, be forgiveness. In the hour of seven,  \nand to all who sinned, make forgiveness in the thousand of sevens. On the Sabbath, rest was for the people, and it was for servants and free men,  \non your Sabbath, Lord, be forgiveness for the good and the evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܐ ܥܛܝܪ ܝܡܐ ܘܫܓܝܫ ܝܒܫܐ ܒܥܘܡܪ̈ܝܗܘܢ","severity":"info","text":"The opening line depicts cosmic upheaval: the sea stirred and the dry land disturbed in its inhabitants. This imagery of natural disorder reinforces the theme of moral and social inversion in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܫܘܝܐ","severity":"info","text":"The term ܪܫܘܝܐ (ršawyā) is rendered 'wretched one' in the English draft. It carries connotations of being 'guilty' or 'condemned', aligning with the passage's focus on moral culpability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܫܢܬܐ ܕܫ̈ܒܥ ... ܒܐ̇ܠܦܐ ܕܫܒ̈ܥܐ","severity":"info","text":"The repeated phrase 'in the hour of seven' and 'in the thousand of sevens' forms a structural refrain, likely alluding to a sabbatical or jubilee cycle. This numerical pattern organizes the passage's call for forgiveness and liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܫܒܬܐ ܠܥܡܐ ܢܝ̇ܚܐ ܗ̣ܘܐ","severity":"info","text":"The reference to Sabbath rest for the people echoes Exodus 20:8–11 and the Decalogue's Sabbath commandment, as well as the prophetic ideal of a sabbatical year of release (Deuteronomy 15:1–4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܪܘܬܐ","severity":"info","text":"The mention of servants giving freedom to servants reflects late antique manumission practices, possibly linked to the sabbatical or jubilee year when debts were remitted and slaves freed (cf. Leviticus 25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܫܢܬܐ ܕܫ̈ܒܥ ]ܥܒ̈ܕܐ [ ܠܥܒ̈ܕܐ ܝܗ̣ܒܘ ܚܪܘܬܐ","severity":"caution","text":"The phrase 'in the hour of seven, servants gave freedom to servants' is textually uncertain; the brackets in the Syriac edition indicate a possible scribal insertion or corruption. The sense may be that in a sabbatical cycle, servants were freed by their masters, not by other servants.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the hour of seven' may refer to a specific sabbatical year or a symbolic number; the exact calendrical or eschatological reference is unclear.","The identity of 'the son of the Lord of all' (ܒܪ ܡܪܐ ܟܠ) is ambiguous: it could be a messianic figure or a generic human being."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ܡܙܓ ܫܒܪܐ ܥܡ ܬܘܪܓܡܟ ܘܐܦ ܣܘܥܪ̈ܢܐ:\nܒܨ̇ܘܪ ܡܢ ܡ̈ܠܐ ܘܐܘܣܦ ܥܡ̈ܠܐ ܥܡ ܢܨܚ̈ܢܐ܀ ܠܐ ܬܗܘܐ ܠܟ ܢܗܪܐ ܕܡܠܐ ܘܣ̣ܪܐ ܘܕܠܝܚ:\nܗ̇ܘܝ ܪܨܝܢܐ ܕܩܠܝܠ ܫܚ̇ܠ ܘܚ̣ܠܐ ܛܥܡܗ܀ ܫܠܡ ܡܐܡܪܐ. ܕܥܠ ܙܒ̈ܢܐ ܐܚܪ̈ܝܐ. ܕܡܪܝ ܐܝܣܚܩ.","english":"Mix the youth with your interpretation, and also the deeds.  \nDiminish from words and add labors with victories. Let there be for you no pride of speech, nor falsehood, nor disturbance.  \nBe a friend of him who is of little envy and of sound taste.  \nThe discourse is ended. On the End Times, by Mar Isaac.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܙܓ ܫܒܪܐ ܥܡ ܬܘܪܓܡܟ","severity":"info","text":"The opening phrase is obscure: 'Mix the youth with your interpretation' may be a metaphorical exhortation to combine fresh insight with exegetical tradition.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܪܓܡܟ","severity":"info","text":"The word 'turgāmā' (interpretation) is a technical term in Syriac exegetical literature, often referring to a translation or commentary on Scripture.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܡܐܡܪܐ","severity":"info","text":"The phrase 'The discourse is ended' marks the formal conclusion of the memrā, a standard closing formula in Syriac metrical homilies.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ܕܡܪܝ ܐܝܣܚܩ","severity":"info","text":"The ascription 'by Mar Isaac' is a later scribal attribution; the work is traditionally assigned to Isaac of Antioch (5th c.), but the manuscript tradition is complex.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܨ̇ܘܪ ܡܢ ܡ̈ܠܐ","severity":"caution","text":"The text at 'Diminish from words' may be corrupt or lacunose; the Syriac is grammatically awkward and the exact sense is uncertain.","cites":[{"key":"ed:dsc-684","label":"source edition: Isaac of Antioch - On the End Times","url":"https://syriaccorpus.org/684"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the youth' and the precise meaning of 'mix' are unclear; the reading takes it as a metaphorical call to integrate new perspectives with established interpretation."],"confidence":"medium","notes":[]}]}