{"slug":"dsc-72","id":"syriac:dsc:dsc-72","title":"On the Ascension","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:53Z","cost_usd":0.010754},"source":{"registry_id":"syriac:dsc:dsc-72","work_id":"dsc-72","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/72"},"stats":{"passages":16,"english_words":4969,"coptic_letters":0,"commentary_units":94,"commentary_kinds":8,"derived_notes":7,"ambiguities":32,"work_notes":4,"external_links":4,"timeline":4},"summary":{"work":"dsc-72","abstract":"Narsai's memrā on the Ascension is a metrical homily composed for the feast of the Ascension, likely during his activity at the School of Nisibis in the late fifth century. The text survives in a single late East Syriac manuscript, probably from the 19th century, and was used in the vigil of Ascension in the East Syriac tradition. It reflects Narsai's anti-Chalcedonian Christology, emphasizing the unity of Christ's natures. The work is numbered 36 in a collection and includes themes of heavenly enthronement and apostolic witness.","historical_context":"Narsai (d. ca. 503) was a leading theologian and poet of the Church of the East, active at the School of Nisibis in the late fifth century. This memrā was composed for the feast of the Ascension, likely in Syriac, within the East Syriac liturgical tradition. The sole surviving manuscript is a late copy, probably from the 19th century, preserved in a liturgical collection of uncertain provenance. The text was read during the Ascension vigil, as attested by later rubrics, indicating its enduring liturgical use. Narsai's Christology, shaped by the Antiochene tradition and opposition to Chalcedon, is evident in the homily's emphasis on the unity of Christ's divine and human natures. The work belongs to the genre of memrā (metrical homily) and is part of a larger corpus of Narsai's liturgical poetry.","significance":"This memrā is a key witness to East Syriac liturgical poetry and Christology in the late fifth century. It illustrates Narsai's anti-Chalcedonian stance and his influence on the East Syriac rite, where the text was used for centuries. The work also contributes to understanding the development of Ascension theology in Syriac Christianity.","timeline":[{"date":"ca. 500","event":"Narsai composes the memrā for the feast of the Ascension, likely at the School of Nisibis."},{"date":"5th–6th c.","event":"The memrā enters the East Syriac liturgical tradition, used in the Ascension vigil."},{"date":"19th c.","event":"The sole surviving manuscript is copied, preserving the text in a liturgical collection."},{"date":"20th–21st c.","event":"Modern editions and studies of Narsai's works include this memrā, though without critical apparatus."}],"relations":[{"work":"On the Ascension (other homilies by Narsai)","relation":"Part of Narsai's corpus of metrical homilies for liturgical feasts.","key":"","label":null,"url":null},{"work":"Acts of the Apostles","relation":"Provides the biblical narrative of the Ascension (Acts 1:9–11) echoed in the memrā.","key":"","label":null,"url":null},{"work":"East Syriac Liturgical Books","relation":"The memrā was used in the East Syriac Ascension vigil, as attested by later rubrics.","key":"","label":null,"url":null},{"work":"Anti-Chalcedonian Christological Works","relation":"Reflects Narsai's opposition to Chalcedon, emphasizing unity of Christ's natures.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author and his context."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the liturgical tradition and Christology."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Location of Narsai's activity and composition."},{"key":"wikipedia:Ascension of Jesus","label":"Ascension of Jesus","url":"https://en.wikipedia.org/wiki/Ascension_of_Jesus","reason":"Biblical and theological background for the feast."}],"cautions":["The sole surviving manuscript is a late copy (likely 19th c.) of uncertain provenance, limiting textual reliability.","The edition lacks a critical apparatus, so scribal interventions cannot be assessed.","The dating of the memrā relies on internal liturgical references and Narsai's known period of activity, not external evidence.","Some phrases in the text are textually uncertain, possibly corrupt in the Syriac transmission."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000455,"generated":"2026-11-15T02:10:57Z"},"checks":{"work":"dsc-72","status":"pass","blocking":[],"warnings":[],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":94,"english_words":4969,"source_letters":14311,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 503) composed this memrā for the feast of the Ascension. The dating rests on internal liturgical references and the known period of his activity at the School of Nisibis.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness for this memrā is a late East Syriac copy, likely from the 19th century, preserving the text in a liturgical collection. Its provenance is uncertain.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read during the vigil of Ascension in the East Syriac tradition, as attested by later liturgical rubrics. Its use underscores Narsai’s enduring authority in that rite.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"caution","text":"The edition lacks a critical apparatus for manuscript variants. Readers cannot assess scribal interventions or the reliability of the transmitted text against other witnesses.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{"ed:dsc-72":{"label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܣܘܼܠܵܩܹܗ ܕܡܵܪܲܢ\nܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ܀ ܡܸܐܡܪܵܐ ܕܲܬܠܵܬܼܝܼܢ ܘܸܫܬܼܵܐ܀ ܕܥܲܠ ܣܘܼܠܵܩܹܗ ܕܡܵܪܲܢ܀ ܥܘܼܢܵܝܵܐ܀ :ܒܪܝܼܟܘܼ ܡܫܝܼܚܵܐ ܕܲܒܝܘܿܡ ܣܘܼܠܵܩܹܗ\nܐܲܣܩܲܝ ܘܐܵܘܬܒܲܢ ܥܲܡܹܗ ܒܲܫܡܲܝܵܐ܀ ܐܚܲܝ̈܀ :ܒܫܝܛܘܼܬ ܡܸܕܪܲܢ ܬܗܪܸܬܼ ܣܲܓܿܝܼ ܕܟܼܡܐ ܝܼܪܸܒܼ\nܕܟܲܕ ܕܚܝܼܚܵܐ ܗ̄ܘ̣ ܩܥ̣ܵܐ ܫܘܼܠܛܵܢܵܐ ܘܐܲܡܠܟ ܥܲܠܘܠ. :ܒܚܨܦܵܐ ܫܝܼܛܵܐ ܦܗ̇ܘ ܚܘܫܒܲܝ̈ ܟܡܵܐ ܐܬܪܡܪܲܡ\nܕܗܘ̤ܵܐ ܡܵܐܝܵܐ ܕܚ̇ܫܚ ܣܲܓܿܝܼ ܠܲܫܒܼܚܵܝ̈ܬܐ. :ܒܡܝܘܬܘܬܐ ܡܥܝܬܼ ܚܫ̈ܐ ܒܨܝܬ ܕܬܐܒܩܹܐ\nܕܗܘ̤ܬ ܡ̣ܢܫܸܠܝ ܢܒܼܥܵܐ ܕܡܲܪܕܹܐ ܚܲܝܹ̈ܐ ܠܟܼܠܐ. :ܒܛܝܢܵܐ ܓܒܝܐܐ ܕܪܘܟܵܒܼ ܦܓܼܪܢ ܫܚܩܢܝ ܪܸܥܝܵܢܝ\nܕܩܢܵܐ ܓܦ̈ܐ ܕܦܪܘܿܚܘܼܬܼܵܐ ܠܐܦܲܝ̈ ܪܵܘܡܵܐ. :ܟܝܢܵܐ ܫܝܼܛܵܐ ܪܡܲܙܠܝܼ ܒܫܸܬܩܵܐ ܕܚܙܝܼ ܬܲܗܪܐ\nܕܟܼܡܵܐ ܝܪܒܲܬ̤ ܡܲܟܝܟܘܼܬܼܵܐ ܕܥܲܦܪܹܗ ܕܐܵܕܵܡ. :ܚܫܘܿܫܘܼܬܼܵܐ ܡܥܝܲܬ̤ ܚܲܫܹ̈ܐ ܩܪܬ̤ ܚܦܛܬܢܝ\nܕܚܘܪ ܒܟܼܝܵܢܵܐ ܡ̣ܬܚܠܥܵܐ ܕܠܒܝܼܫ ܫܘܼܒܼܚܵܐ. :ܡܸܕܪܵܐ ܪܦܝܵܐ ܕܡܬܪܝ ܩܚܫ̈ܐ ܩܪܢܝ ܘܐܥܝܼܪܵܢܝ\nܕܩܘܡ ܘܐܸܒܩܵܐ ܒܒܲܪ ܕܲܚܝܼܚܵܐ ܕܡܛܐ ܠܪ[...]ܥܐ. :ܦܪܘܿܫܘܼܬܼܵܐ ܕܒܝܼ ܟܚܕܬܢܝ ܐܲܝܟ ܕܲܠܚܪܫܵܐ\nܕܢܫܡܲܝ ܚܸܟܵܐ ܦܪܘܿܥ ܬܵܘܕܝܼܬܼܵܐ ܠܡܵܘܪܸܒܼ ܓܸܢܣܵܟ. :ܝܲܨܪܵܐ ܕܩܢܘܿܡܝ ܠܥܸܙ ܠܝܼ ܒܫܸܬܩܵܐ ܐ̄ܪܙܢܵܐܝܼܬܼ\nܕܐܦܸܢ ܡܠ݁̈ܐ ܗܲܒܼ ܪܘܡܪܡܵܐ ܠܚܲܬܼܢܵܐ ܕܪܵܘܡܵܐ. :ܪܥܥܝܵܢܝ ܡܲܠܟܢܝ ܕܲܬܠܝܼ ܚܝܵܪܵܟ ܠܐܦܲܝ̈ ܪܵܘܡܵܐ\nܡܝܘܪ ܒܲܪܩܝܥܐ ܕܦܬܚ ܬܪ̈ܥܘܗܝ ܠܡܲܠܟܵܐ ܚܲܕܬܵܐ. :ܠܩܵܠ ܟܵܪܘܿܙܵܐ ܪܘܼܚܵܢܵܝܵܐ ܢܵܕܘܚܘܫܒܲܝ̈\nܕܩܵܥܹܐ ܒܪܘܼܚܵܐ ܘܲܡܚܘܐ ܠܲܢ ܨܠܸܡ ܙܟܘܬܐ. :ܠܣܦܪܵܐ ܚܲܕܬܵܐ ܕܕܝܬܩܹܐ ܚܲܕܬܵܐ ܫܸܡܥܸܬ\nܕܡܬܪܓܸܡ ܠܹܗ ܒܝܲܕ ܓܸܠܝܵܢܵܐ ܠܫܡܠܵܝ ܚܲܝܲܝ̈ܢ.","english":"On the Ascension of Our Lord, which is his own, when he is his own. A discourse of thirty-six. On the Ascension of Our Lord. A prayer. Blessed is Christ who on the day of his ascension raised up and seated with him in heaven his brothers. In the swiftness of the mind I marvel greatly how much it increased, that while he was alive he cried out authority and reigned over the world. In the swift course, how many thoughts were raised up, that he became a fitting water greatly for praises. In the humility of the mind, pains were subdued that they might cease, which were hindering the desire to delight the life of all. In the chosen vessel of the chariot of the body, my thoughts flew, that they might take the wings of flight to the face of the height. The swift course hinted to me in silence that I saw the wonder, how much the humility of the dust of Adam increased. The humility of the mind subdued pains, that I might look upon the glorious image that is clothed in glory. Again, the loose one of the two natures called me and awakened me, that I might rise and flee in the son of the living one who reached the height. The separation that is in me renewed me like a deaf one, that the heaven of wisdom might repay thanksgiving to the giver of your nature. The creator of my being troubled me in silence secretly, that I might give words of exaltation to the sinner of the height. My thoughts counseled me that I might cast your gaze upon the face of the height, adorned with the firmament that opened its gates for the new king. At the voice of the spiritual herald, my thoughts were disturbed, who cries out in spirit and shows us the image of victory. I heard the new book of the new covenant, which is interpreted by revelation to the perfect of my life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܣܘܼܠܵܩܹܗ ܕܡܵܪܲܢ","severity":"info","text":"The opening rubric identifies the work as a memrā (metrical homily) on the Ascension, numbered 36 in a collection. The phrase 'which is his own, when he is his own' may signal a theological paradox about Christ's identity.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term ܥܘܼܢܵܝܵܐ (ʿuṯāyā) means 'prayer' or 'benediction', marking the following lines as a liturgical invocation. This aligns with Narsai's homiletic practice of opening with a prayer.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܣܩܲܝ ܘܐܵܘܬܒܲܢ ܥܲܡܹܗ ܒܲܫܡܲܝܵܐ","severity":"info","text":"The image of Christ raising and seating his brothers with him in heaven echoes the Ascension narrative (Acts 1:9–11) and the promise of heavenly enthronement for the faithful, a common typology in Syriac literature.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܟܲܕ ܕܚܝܼܚܵܐ ܗ̄ܘ̣ ܩܥ̣ܵܐ ܫܘܼܠܛܵܢܵܐ","severity":"info","text":"The paradox of Christ exercising authority while alive (i.e., before the Ascension) reflects Narsai's anti-Chalcedonian Christology, emphasizing the unity of Christ's divine and human natures in his earthly life.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܕܪܵܐ ܪܦܝܵܐ ܕܡܬܪܝ ܩܚܫ̈ܐ","severity":"caution","text":"The phrase 'loose one of the two natures' (ܡܸܕܪܵܐ ܪܦܝܵܐ ܕܡܬܪܝ ܩܚܫ̈ܐ) is textually uncertain; the Syriac may be corrupt. It likely refers to a person or concept that mediates between the two natures of Christ, but the exact sense is debated.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܣܦܪܵܐ ܚܲܕܬܵܐ ܕܕܝܬܩܹܐ ܚܲܕܬܵܐ","severity":"info","text":"The 'new book of the new covenant' likely refers to the New Testament as interpreted through revelation, a theme in Narsai's exegetical works. This line may allude to the liturgical reading of Scripture during the Ascension feast.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'which is his own, when he is his own' (ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ) is ambiguous: it may refer to Christ's self-identity or to the Ascension as an event belonging to Christ alone.","The identity of the 'loose one of the two natures' (ܡܸܕܪܵܐ ܪܦܝܵܐ ܕܡܬܪܝ ܩܚܫ̈ܐ) is unclear; it could be a personification of the human soul or a reference to a theological concept."],"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":2,"ref":"p2","source":"ܠܬܪܹܥܣܲܪܬܵܐ ܕܣܗܕܹ̈ܐ ܒܚܝܼܪܹ̈ܐ ܚ̇ܙܹܝܬ ܕܲܟܢܝܼܫܝܼܢ:\nܘܡܫܐܠܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܦܘܼܢܝܵܐ ܕܡܲܠܟܘܼܬ ܪܵܘܡܵܐ. :ܒܢܲܝ̈ ܦܠܛܝܼܢ ܟܢܫܘ ܨܝܕ ܡܲܠܟܵܐ ܕܲܢܫܲܐܠܘܼܢܵܝܗܝ\nܕܒܲܐܝܢܵܐ ܙܲܒܼܢܵܐ ܡܚܘܐ ܐ̄ܢܬ ܬܵܓܼܵܬ ܕܪܹܫܵܢܘܼܬܵܟ. :ܓܠܝܼ ܘܒܕܸܩ ܠܲܢ ܐܸܢܗܘ̤ ܕܩܪܝܼܒ ܡܘܼܠܟܵܢ ܡܸܠܲܝ̈ܟ\nܘܝ̇ܗܒ ܐ̄ܢܵܐ ܐܲܓܼܪܵܐ ܠܙܪܥܹܗ ܕܐܒܼܪܵܡ ܐܲܝܟ ܕܐܫܬܘܕܝܼܬ. :ܪܲܒܵܐ ܡܗܝܼܪܵܐ ܚܙܵܐ ܬܪܥܝܼܬܼܵܐ ܕܫܒܪ̈ܝ ܠܸܒܵܐ\nܘܲܟܼܠܵܐ ܐܸܢܘܿܢ ܡ̣ܢ ܫܘܼܐܠܵܐ ܒܸܪܪܢܵܝܵܐ. :ܒܣܪܢܐܝܼܬ ܫܲܐܸܠܘ ܫܒܪܹ̈ܐ ܥܲܠ ܡܲܠܟܘܼܬܼܵܐ\nܘܲܡܚܕܸܡ ܟܠ ܒܪܸܒܼ ܐܸܢܘܿܢ ܠܲܓܼܡܝܲܪܘܼܬܼܵܐ. :ܠܵܘ ܕܝܠܟܼܘܿܢ ܗ̄ܝ̣ ܠܡܸܕܲܥ ܙܲܒܼܢܵܐ ܕܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܠܵܐ ܢܸܫܬܲܝܩܘܿܢ ܠܡܵܒܼܗܵܐ ܚܲܝܠܵܐ ܕܣܲܬܝܼܪ̈ܵܬܵܐ. :ܕܝܼܠܟܘܿܢ ܗܕܐ ܗ̄ܝ̣ ܠܡܓܼܡܪ ܚܲܝܠܵܐ ܕܟܵܪܘܿܙܘܼܬܼܵܐ\nܘܬܸܗܘܘܿܢ ܣܵܗ̈ܕܐ ܕܐܘܼܪܚܵܐ ܚܲܕܬܵܐ ܕܕܪܫܬ̣ ܒܲܩܢܘܿܡܝ. :ܠܟܼܘܿܢ ܒܥ̇ܐ ܐ̄ܢܵܐ ܕܲܬܚܲܬܡܘܼܢܵܗ̇ ܒܐܪܡܝܼ ܐܝܕܵܐ\nܠܕܝܵܬܸܩܹܐ ܕܡܬܒܸܬ ܒܲܕܡܵܐ ܠܲܒܼܢܘ̈ܗܝ ܕܐܵܕܵܡ. :ܠܟܼܘܿܢ ܫܠ̇ܚ ܐ̄ܢܵܐ ܐܲܝܟ ܐܝܙܓܕ̈ܐ ܠܐܪ̈ܒܲܥܦܸܢܝܵܢ\nܕܬܦܢܘܿܢ ܥܡܡܹ̈ܐ ܠܲܐ̄ܚܡܵܘܼܬܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܗܵܡ. :ܠܟܘܿܢ ܡܲܠܒܸܫ ܐ̄ܢܐ ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܚ̇ܣܢ ܟܠܵܐ\nܠܡܵܐܚܲܕ ܕܪܼܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ ܕܫܥܒܸܕ ܐ̄ܢܫ̈ܐ. :ܒܟܼܘܿܢ ܐܲܝܟ ܢܘܼܗܪܵܐ ܪܕܿܦ ܐ̄ܢܐ ܠܹܗ ܠܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ\nܡܲܕܠܸܩܲܝ̈ܗܘܿܢ ܡܲܢܗܲܪ ܐ̄ܢ̇ܐ ܠܹܗ ܠܥܵܠܡܵܐ ܣܡܝܵܐ. :ܒܟܘܿܢ ܓ̇ܠܐ ܐ̄ܢ̇ܐ ܬܲܚܦܝܬ ܥܵܘ̣ܠܵܐ ܕܦܪ̣ܣ ܒܝܼܫܵܐ\nܘܣܕܸܩ ܐ̄ܢܵܐ ܠܹܗ ܠܢܚܬܐ ܣܢܝܵܐ ܕܙܩܪ ܒܲܥܕܢ. :ܠܟܘܿܢ ܩܒܥ ܐ̄ܢܵܐ ܐܲܝܟ ܡܚܙܝܵܬܐ ܩܕܼܵܡ ܚܲܙܝܹ̈ܐ\nܕܢܸܚܙܘܿܢ ܐ̄ܢܫ̈ܐ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܘܢܸܣܢܘܿܢ ܥܘ̣ܠܵܐ.","english":"To the twelve of the martyrs, I saw the chosen ones, that they were pressed,\nand they were asking about the solution of the kingdom of Rome. The sons of the palace pressed around the king, asking him\nat what time you would show the crowns of your headship. It was revealed and examined for you, that the one who brought your words near\nand gave a reward to the seed of Abraham, as was acknowledged. The great swift one saw the care of the sons of the heart,\nand all of them went from the question of the chosen one. In a Hebrew manner, the sons asked about the kingdom,\nand at once all of them went to completion. It is not yours to know the time of the end of times,\nnor to cease from bringing forth the power of the mysteries. Yours is this: to complete the power of the proclamation,\nand to be witnesses of the new way that was trodden in my person. I ask of you that you seal it with the raising of a hand,\nthe covenant that was established with the blood of the sons of Adam. I send you like messengers to the four corners,\nthat you may turn peoples to the brotherhood of the house of Abraham. I clothe you with the armor of the spirit that restrains all,\nto take up the standard with the righteous one who enslaved men. Through you, like a light, I pursue the darkness of their error,\nI kindle and illuminate the blind world. Through you, I reveal the covering of the iniquity of the evil one who spread,\nand I set up the hidden net that he wove for the hunt. Through you, I fix like spectacles before the seers,\nthat men may see their persons and remove iniquity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܬܪܹܥܣܲܪܬܵܐ ܕܣܗܕܹ̈ܐ","severity":"info","text":"The phrase 'to the twelve of the martyrs' likely refers to the twelve apostles, who are often called martyrs in Syriac tradition for their witness and deaths.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܘܼܬ ܪܵܘܡܵܐ","severity":"info","text":"The 'kingdom of Rome' here denotes the Roman Empire, a common Syriac Christian reference to the political power under which the apostles and early church operated.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܕܐܫܬܘܕܝܼܬ","severity":"info","text":"The phrase 'as was acknowledged' may echo the recognition of Abraham's reward in Genesis, linking the apostles' mission to the Abrahamic covenant.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܣܪܢܐܝܼܬ","severity":"info","text":"The adverb 'in a Hebrew manner' marks a structural shift, indicating that the following questions about the kingdom are framed in a Hebraic or Old Testament style.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܟܘܿܢ ܫܠ̇ܚ ܐ̄ܢܵܐ ܐܲܝܟ ܐܝܙܓܕ̈ܐ","severity":"info","text":"The sending of the apostles as messengers to the four corners parallels the Great Commission in Matthew 28:19, where Christ sends disciples to all nations.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܝܵܬܸܩܹܐ ܕܡܬܒܸܬ ܒܲܕܡܵܐ","severity":"info","text":"The 'covenant established with blood' likely refers to the Eucharist or martyrdom, themes central to Narsai's liturgical and homiletic reception in the East Syriac tradition.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the twelve of the martyrs' could be the apostles or a specific group of twelve martyrs; the reading as apostles is taken based on context.","The phrase 'the great swift one' (ܪܲܒܵܐ ܡܗܝܼܪܵܐ) is ambiguous; it may refer to Christ or a figure like the Holy Spirit; the translation treats it as Christ."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܒܟܼܘܿܢ ܦܬܚ ܐ̄ܢܵܐ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܡܥܬܪ ܠܟܼܠܐ\nܦܘܩܘ ܗܒ̣ܘ ܐܓܼܪܐ ܚܪܘܪ̈ܐ ܕܚܲܝܹ̈ܐ ܠܡܝܘܿܬܘܼܬܼܵܐ. :ܒܟܼܘܿܢ ܓ̇ܡܪ ܐ̄ܢܵܐ ܘܡܫܡܠܹܐ ܐ̄ܢܵܐ ܐ̄ܪ̈ܙܹܐ ܘܛܘܼܦ̈ܣܹܐ\nܦܫܸܩܘ ܘܐܕܢܚܘ ܒܐܕܢܝ̈ ܟܠ ܐ̄ܢܵܫ ܚܹܝܠ ܦܠܐܬ̈ܐ. :ܒܟܼܘܿܢ ܕܪܸܫ ܐ̄ܢܵܐ ܐܘܼܪܚܵܐ ܕܪܘܼܚܵܐ ܠܐܪ̈ܥܢܝܹܐ\nܚܵܘܘ ܐܸܢܘܢ ܫܒܝܼܠ ܬܘܼܩܢܵܐ ܕܠܵܐ ܡܸܬܚܒܲܠ. :ܒܟܼܘܿܢ ܓ̇ܠܹܐ ܐ̄ܢܵܐ ܕܝܼܢܹ̈ܐ ܩܫܲܝ̈ܵܐ ܘܪ̈ܲܚܡܹܐ ܫܦܝܼܥܹ̈ܐ\nܟܲܘܼܢܘ ܘܐܲܟܸܣܘ ܕܠܵܐ ܬܬܚܒܘܿܢ ܒܓܼܙܪ ܕܝܼܢܵܐ. :ܫܲܠܸܡ ܪܲܒܵܐ ܠܘܵܬ ܬܲܠܡܝܼܵܕ̈ܘܗܝ ܛܲܟܼܣܹ̈ܐ ܕܲܦܐܹܝܢ\nܘܫܲܪܝ ܕܢܸܪܕܐ ܒܐܘܪܚܵܐ ܚܲܕܬܵܐ ܕܠܐܦܲܝ̈ ܪܵܘܡܵܐ. :ܓܡܪ ܨܒܼܝܢܵܐ ܕܡܫܕܪܢܹܗ ܒܦܘܼܪܩܵܢ ܐ̄ܢܵܫ̈ܐ\nܘܫܲܡܠܝܼ ܥܒܕܐ ܕܣܵܥܘܿܪܘܼܬܹܗ ܕܚܠܦ ܟܠܐ. :ܫܩܲܠ ܙܟܼܘܬܐ [ܠܘܩܒܼܵܠ] ܠܥܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܓܼܪ̈ܢܝܹܐ\nܘܙܚܲܝܘ ܛܥܢܘܼܗܝ ܡܠܝܼ̈ܠܐ ܘܚܪ̈ܫܹܐ ܒܚܘܼܒܵܐ ܕܲܦܐܹܐ. :ܟܢܲܫܘ ܐܪ̈ܥܢܐ ܘܫܡܝ̈ܢܐ ܕܲܢܠܵܘܘܼܢܵܝܗܝ\n:ܟܲܕ ܚܵܙܸܩ ܗ̄ܘ̣ܵܐ ܕ[ܐܙܠ] ܢܣܒ ܡܲܠܟܘܼܬ ܪܵܘܡܵܐ\n:ܪܡܙܐ ܟܣܝܵܐ ܟܕܢ ܡܲܪܟܲܒܼܬܼܵܐ ܒܥܪܲܩܲܝ ܪܘܼܚܵܐ\nܘܦܲܓܸܕ ܠܵܐܐܲܪ ܠܲܪܟܼܘܿܒܼ ܡܲܠܟܵܐ ܕܲܙܟܼܵܐ ܘܲܣܠܸܩ. :ܦܪܲܣ ܟܬܢ̈ܐ ܥܢ̈ܢܐ ܕܢܘܼܗܪܵܐ ܥܲܠ ܡܲܪܟܲܒܬܼܵܐ\nܘܝܬܸܒܼ ܡܲܠܟܵܐ ܘܣܡ ܠܹܗ ܪܸܡܙܵܐ ܬܓܼܵܐ ܒܪܸܫܹܗ. :ܟܕܢܘ ܩܠܲܝ̈ܗܘܿܢ ܡܠܝܼܠܹ̈ܐ ܘܚܪ̈ܫܹܐ ܬܚܝܹܠ ܡܲܪܟܩܐ\nܘܲܡܙܲܚܝܼܢ ܗ̄ܘ̣ܵܘ ܟܲܣܝܵܐ ܒܓܲܠܝܵܐ ܐܝܼܬܝܐ ܒܦܲܓܼܪܵܐ. :ܬܪܲܨ ܗܸܢܝܘܿܟܼܵܐ ܪ̈ܟܫܐ ܕܢܘܼܪܵܐ ܠܐܦܲܝ̈ ܪܵܘܡܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܢܸܪܕܘܿܢ ܒܐܘܼܪܚܵܐ ܕܠܵܐ ܐܸܬܕܪܫܲܬ̤. :ܗܘ̤ܵܐ ܦܘܩܕܢܵܐ ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܒܐܕܢܲܝ̈ ܚܲܪ̈ܫܹܐ\nܕܦܬܲܚܘ ܬܲܪ̈ܥܹܐ ܕܢܥܘܿܠ ܡܲܠܟܵܐ ܒܫܘܼܒܼܚܵܐ.","english":"In you, the Spirit opens a treasury and enriches all.  \nGive, bestow the pure reward of life to mortality.  \nIn you, the Spirit completes and fulfills mysteries and types.  \nUnravel and show in the hands of all men the wondrous power.  \nIn you, the Spirit begins the way of the Spirit for the earthly ones.  \nShow the path of the firmament that is not destroyed.  \nIn you, the Spirit reveals hard judgments and abundant mercies.  \nEstablish and strengthen so that they are not caught in the decree of judgment.  \nThe Great One delivered to his disciples the orders of the face.  \nAnd he began the journey on the new road toward Rome.  \nHe completed the will of his sender in the salvation of men.  \nAnd he finished the work of his activity for the sake of all.  \nHe took victory against the feast of spiritual and corporeal ones.  \nAnd he made the eloquent and the magicians marvel through the love of the face.  \nThe earth and the heavens were troubled at his ascension.  \nWhen he was going to take the kingdom of Rome.  \nA hidden sign, while the chariot was mounted on the wings of the Spirit.  \nAnd he commanded, \"Let the king who conquers mount and ascend.\"  \nHe spread the clouds, the clouds of light, over the chariot.  \nAnd the king sat and placed upon himself the sign of the crown on his head.  \nThe eloquent and the magicians cried out, the chariot was shaken.  \nAnd they were moving the hidden in the revealed, the sign in the body.  \nHe prepared the equipment, the horses of fire, toward Rome.  \nAnd he taught the path of the journey on the road that was not trodden.  \nThere was a command like a whistle in the hands of the magicians.  \nThat they open the gates for the king to enter in glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The Syriac term rūḥā can mean 'spirit', 'wind', or 'breath'. Here it likely refers to the Holy Spirit, who enables the visionary ascent and the revelation of mysteries.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܙܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'treasury of the Spirit' echoes Pauline language (e.g., 1 Cor 12:4–7) where spiritual gifts are a treasury, and may also recall Syriac liturgical imagery of the Spirit as source of hidden riches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܪܵܘܡܵܐ","severity":"info","text":"Rome (Rōmā) in Syriac literature often symbolizes earthly empire and, in apocalyptic contexts, the seat of eschatological conflict. Narsai uses it here as the destination of the spiritual journey.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܪܟܲܒܼܬܼܵܐ","severity":"info","text":"The 'chariot' (markabtā) recalls Ezekiel's merkabah vision and later mystical ascent traditions. Narsai adapts this to a Christian framework where the Spirit drives the chariot toward Rome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܟܼܘܿܢ ... ܒܟܼܘܿܢ ... ܒܟܼܘܿܢ","severity":"info","text":"The anaphoric repetition 'In you' (bāḵ) at the start of several lines structures the passage as a liturgical or hymnic address, likely to the Spirit or to a divine figure, emphasizing agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕ[ܐܙܠ]","severity":"caution","text":"The verb ܐܙܠ (ʾezal, 'go') is partially restored in brackets in the edition; the manuscript may be damaged or illegible here. The sense is clear from context, but the exact reading is uncertain.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Great One' (ܪܲܒܵܐ) who delivers orders to the disciples is ambiguous: it could be Christ, a spiritual master, or an allegorical figure. The reading takes it as Christ commissioning the apostles.","The phrase 'feast of spiritual and corporeal ones' (ܠܥܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܓܼܪ̈ܢܝܹܐ) is obscure; it may refer to a cosmic conflict or a liturgical celebration. The translation 'victory against the feast' is one possible reading."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":":ܐܪܝܼܡ ܪܸܡܙܵܐ ܠܐܦܵܝ̈ ܬܲܪܥܵܐ ܢܚܬܐ ܕܡܲܝ̈ܵܐ\nܘܦܬܲܚ ܬܲܪܥܵܐ ܕܡܪܟܲܒܼ ܗ̄ܘ̣ܵܐ ܒܕܦܝ̈ ܡܲܝ̈ܵܐ. :ܬܪܥܵܐ ܚܲܕܬܵܐ ܦܬܲܚ ܠܹܗ ܪܹܡܙܵܐ ܠܡܲܠܟܵܐ ܚܲܕܬܵܐ\nܕܠܵܐ ܕܪܟܲܬ̤ ܒܹܗ ܪܓܼܠܵܐ ܕܐ̄ܢܫ̈ܐ ܒܝܲܕ ܡܠܬܼܵܐ:\nܗܘ̤ ܒܲܠܚܘܿܕܵܘ̈ܗܝ ܕܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܡܠܟܘܼܬ ܪܵܘܡܵܐ. ܘܥ̣ܠ ܕܢܟܗܸܢ ܒܩܕܘܿܫ ܩܘܼܕܫܹ̈ܐ ܐܲܝܟ ܪܲܒܟܘܼܡܪܹ̈ܐ. :ܒܩܘܼܕܫܵܐ ܕܪܵܘܡܵܐ ܡܛܵܝܗܝ ܕܲܢܟܗܸܢ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܒܐܲܬܪܵܐ ܕܲܗܝܵܐ ܕܠܵܐ ܡܸܬܟܲܬܲܡ ܒܐܪ̈ܥܢܝܵܬܵܐ. :ܐܹܝܘ ܠܲܟܼܝܢܵܢ ܕܝܼܪܸܒܼ ܒܲܫܡܵܐ ܘܲܒܼܣܘܼܥܪ̈ܵܢܹܐ\nܕܲܣܠܸܩ ܘܐܸܡܠܸܟ ܠܥܸܠ ܡ̣ܢ ܪ̈ܫܹܐ ܘܫܠܝܼܛܢܹܐ. :ܐܹܝܘ ܠܕܚܝܲܝܲܢ ܕܲܩܢܹܐ ܕܲܪܓܼܵܐ ܕܪܫܢܘܼܬܼܵܐ\nܘܫܥܒܸܕ ܕܠܵܐ ܬܚܹܝܬ ܫܘܼܠܛܵܫܹܗ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ. :ܗܲܠܸܟ ܒܐܲܪܥܵܐ ܘܲܫܒܼܵܐ ܫܒܝܼܬܵܐ ܡ̣ܢ ܚܲܣܝܼܢܵܐ\nܘܲܕܒܼܪܗ̇ ܘܲܣܠܸܩ ܠܐܬܪܐ ܕܡܲܪܝܼܕ ܡ̣ܢ ܢܸܟܼܝ̈ܢܹܐ. :ܡܲܟܸܿܟ ܘܫܕܹܐ ܛܪܘܼܢܵܐ ܕܲܡܪܲܕ ܡ̣ܢ ܡܲܥܟܘܼܬܹܗ\nܘܐܲܠܒܸܫ ܙܲܝܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܠܚܝܠܘ̈ܬܹܗ. :ܐܠܸܦ ܐܢܘܿܢ ܚܹܝܠ ܬܟܼܬܘܼܫܵܐ ܪܘܼܚܵܢܵܐܝܼܬ\nܕܢܸܗܘܘܿܢ ܚܢܝܢ ܠܘܼܩܒܼܵܠ ܢܝܼܫܵܐ ܕܙܟܼܵܐ ܒܹܗ ܗܘ̤. :ܚܘܝܼ ܐܸܢܘܿܢ ܫܒܝܼܠ ܡܲܣܩܬܼܵܐ ܕܐܘܼܪܚܵܐ ܕܪܵܘܡܵܐ\nܒܐܬ̤ܐ ܕܦܲܓܪܹܗ ܕܡܸܙܕܲܝܲܚ ܗ̄ܘ̣ܵܐ ܠܥܸܠ ܡ̣ܢ ܐܐܪ. :ܓܲܪܓ ܐܸܢܘܿܢ ܕܢܚܘܪܘܢ ܒܹܗ ܗܲܢܝܼܵܐܝܼܬ\nܕܢܚܙܘܿܢ ܫܘܼܒܼܚܹܗ ܘܢܸܩܢܘܿܢ ܣܲܒܼܪܵܐ ܠܘ̇ܬ ܡܘܼܠܟܵܢܵܘ̈ܗܝ. :ܓܲܫܸܡ ܠܐܐܲܪ ܐܲܝܟ ܡܲܪܟܼܒܼܬܵܐ ܩܕܼܵܡ ܥܲܝܢܝ̈ܗܘܿܢ\nܘܪܲܟܸܒ ܪܘܼܚܵܐ ܦܓܼܪܐ ܓܲܠܝܐ ܘܡܛܵܐ ܠܪܘܡܵܐ. :ܫܠܲܚ ܨܐܕܲܝܗܘܿܢ ܡ̣ܢ ܪ̈ܘܚܢܹܐ ܕܲܡܙܲܚܝܼܢ ܠܹܗ\nܘܐܬܡܗܘ ܐܸܢܘܿܢ ܒܝܲܕ ܚܸܘܵܪܹ̈ܐ ܕܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ.","english":"He raised the sign toward the face of the gate, the sister of the waters, and opened the gate that was fastened on the banks of the waters. The sign opened a new gate for a new king, in which the foot of men had not trodden by means of the word. He alone trod the path of the kingdom of height, and entered the sanctuary in the Holy of Holies like a high priest. In the holiness of height he reached the sanctuary spiritually, in a place that is pure and cannot be closed by earthly things. He went to the treasury that yields in name and in deeds, and ascended and reigned above the heads and rulers. He went to the life that is pure, the step of authority, and subjugated without subjection under his dominion the eloquent and the mute. He walked on the earth and took captive a captive from the righteous, and led her and ascended to the place of the rebel from the pure ones. He humbled and cast down the tumult that rebelled from his humility, and clothed his powers in spiritual armor. He taught the strength of spiritual discipline, that they might be strong against the evil that conquers in him. He showed the way of ascent, the path of height, by the sign of his body that was to be lifted above the earth. He drew the gaze to look clearly at his glory and to grasp hope toward his kingdoms. He embodied the earth like a chariot before their eyes, and mounted spirit on visible body and reached the height. He sent forth from the spirits that accompany him, and they marveled at the white garments they had put on.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܡܙܵܐ (remzā)","severity":"info","text":"The Syriac term remzā ('sign') is a key Christological symbol in Narsai, often denoting the cross or the incarnate Word as a visible token of divine action. Here it governs the opening of gates and the ascent.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܩܕܘܿܫ ܩܘܼܕܫܹ̈ܐ (b-qaddīš qudšē)","severity":"info","text":"The phrase 'Holy of Holies' echoes the Old Testament sanctuary (Exod 26:33–34; 1 Kgs 6:16) and is applied typologically to Christ’s entry into the heavenly realm, a common motif in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܝܟ ܪܲܒܟܘܼܡܪܹ̈ܐ (ayk rabb-kōmrē)","severity":"info","text":"The comparison to a 'high priest' (rabb-kōmrē) reflects Narsai’s liturgical context: the bishop or priest as type of Christ, entering the sanctuary. This imagery is typical of the East Syriac baptismal and eucharistic typology.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative sequence of Christ’s ascent: raising the sign, opening gates, treading the path, entering the sanctuary, and subjugating powers. The repeated imperatives (e.g., ܗܲܠܸܟ, ܡܲܟܸܿܟ, ܐܠܸܦ) mark a homiletic or liturgical exhortation.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܣܠܸܩ ܘܐܸܡܠܸܟ (d-sleq w-emlek)","severity":"info","text":"The motif of ascending and reigning 'above the heads and rulers' parallels Narsai’s memrā on the Ascension (ed. Gignoux 1968), where Christ’s enthronement is depicted as a cosmic victory over earthly and spiritual powers.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܟܗܸܢ (d-dakkheṯ)","severity":"caution","text":"The reading of ܕܲܢܟܗܸܢ is uncertain due to possible scribal corruption; the context suggests a form of d-kh (to be pure) or d-kš (to tread). The translation 'sanctuary' follows the former, but the latter would yield 'trod the path'.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'new king' (ܡܲܠܟܵܐ ܚܲܕܬܵܐ) is ambiguous: it may refer to Christ, to the believer as king in baptismal typology, or to a messianic figure. The reading taken is Christological.","The phrase 'sister of the waters' (ܚܬܐ ܕܡܲܝ̈ܵܐ) is obscure; it may denote a gate associated with baptism or a cosmic water barrier. The translation follows the literal sense."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܒܲܠܒܘܿܫ ܢܘܼܗܪܵܐ ܚܵܘܝܼ ܐܸܢܘܿܢ ܠܫܡܝ̈ܢܹܐ\nܕܐܸܢ ܐܝܙܓܲܕܵܘ̈ܗܝ ܢܘܼܗܪܵܐ ܥܛܝܼܦܝܼܢ ܟܡܵܐ ܟܲܝ ܕܝܼܠܹܗ. :ܢܚܬܐ ܕܢܘܼܗܪܐ ܣܓܼ ܒܐܦܲܝ̈ܗܘܿܢ ܕܠܵܐ ܢܸܫܬܲܚܩܘܿܢ\nܟܲܕ ܒܵܥܹܝܢ ܗ̄ܘ̣ܵܘ ܕܢܸܚܙܘܿܢ ܡܸܕܡ ܕܠܵܐ ܡܲܦܣ ܗ̄ܘ̣ܵܐ. :ܬܪܹܝܢ ܚܘܫܒܹ̈ܐ ܓܲܪܸܓܼܘ ܐܸܢܘܿܢ ܠܐܪ̈ܥܢܝܐ\nܘܡܸܛܠ ܬܪܬܹܝܢ ܡܬܒܩܝ ܗ̣̄ܘܵܘ ܠܐܦܲܝ̈ ܪܵܘܡܵܐ. :ܚܪܘ ܕܐܸܢ ܡܵܨܝܵܐ ܢܸܚܙܘܿܢ ܬܲܪ̈ܥܹܐ ܟܲܕ ܡܸܬܦܲܬܚܝܼ\nܐܘ ܕܲܠܡܵܐ ܟܲܝ ܡܫܬܚܠܦ ܠܗ̇ ܪܙܟܵܒܼ ܦܓܼܪܹܗ. :ܪܢܹܝܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܕܐܲܝܟܵܢ ܣ̇ܠܸܩ ܦܲܓܼܪܵܐ ܠܪܘ[...]ܐ\nܘܐܝܟܢ ܥܵܐܸ̇ܠ ܩܢܹܐ ܪܘܼܟܵܒܼܵܐ ܒܬܲܪܥܵܐ ܕܐܲܚܝܼܕ. :ܒܗܵܕܹܐ ܬܢܘܝ ܫܠܲܚ ܨܐܕܲܝܗܘܿܢ ܠܪ̈ܘܼܚܵܢܵܝܹܐ\nܕܢ̣ܫܪܹܐ ܩܸܢܛܵܐ ܐܵܦ ܦܘܼܠܓܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܩܡ̣ܘ ܡ̣ܢ ܫܠܸܝܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܘܐܬܡܗܘ ܐܸܢܘܿܢ\nܕܠܵܐ ܒܲܗ ܠܟܼܝܵܬܐ ܩܪܸܒܘ ܨܐܕܝܗܘܿܢ ܐܠܐ ܡ̣ܢܫܸܠܝ. :ܓܠܝܼܠܵܝܹ̈ܐ ܕܹܝܢ ܟܲܢܝܼܘ ܐܸܢܘܿܢ ܒܫܡܵܐ ܓܠܝܵܐ\nܘܚܵܘܝܼܘ ܐܸܢܘܿܢ ܕܡܦܣܝܼܢ ܗ̄ܘ̣ܵܘ ܒܗ̇ܘ ܕܐܣܬܠܲܩ. :ܡ̇ܢ ܩܝܡܝܼܡ ܐ̄ܢܬܘܢ ܘܡܬܒܩܝܢ ܐ̄ܢܬܘܢ ܒܪܘܡܵܐ ܕܲܠܥܸܠ\nܡ̇ܢ ܫ̇ܚܩܝܼܢ ܐ̄ܢܬܘܿܢ ܒܐܝܕܐ ܕܥܣܩܐ ܠܚܢܲܝ̈ ܒܸܣܪܵܐ. :ܝܠܦܘ ܡܢܢ ܐܲܝܟ ܫܪܝܼܪ̈ܐ ܕܣܬܿܝܪ̈ܬܐ\nܕܗܢܵܐ ܝܼܫܘܿܥ ܗܵܟܼܵܢ ܐܬ̇ܐ ܐܲܝܟ ܕܐܣܬܠܲܩܝ ܒܵܗ̇\n:ܒܚܙܵܬܵܐ ܕܲܚܙܲܝܬܘܼܢܵܝܗܝ ܒܪ̈ܓܫܲܝ ܦܲܓܼܪܐ\nܒܵܗ ܗܘ̤ ܡܩܵܘܹܐ ܕܠܵܐ ܫܘܼܓܼܫܵܝܵܐ ܒܦܓܼܪܵܐ ܘܢܲܦܫܵܐ. :ܒܵܗ̇ ܒܚܙܬܿܐ ܡܩܵܘܹܐ ܒܫܘܦܪܵܐ ܕܠܵܐ ܡܸܬܡܠܲܠ\nܘܲܥܬܝܼܕ ܕܢܸܐܬܹܐ ܒܫܘܼܠܵܡ ܙܒܢܹ̈ܐ ܠܒܘܼܚܪܵܢ ܟܠܵܐ. :ܒܵܗ̇ ܒܲܚܙܵܬܵܐ ܕܦܓܼܪܐ ܓܲܠܝܵܐ ܡܦܫܵܐ ܟܣܝܼܬܼܵܐ\nܕܲܣܠܸܩ ܘܐܲܡܸܠܟ ܥܲܡ ܨܒܼܝܵܢܵܐ ܕܓܼܒܝܼܗܝ ܡ̣ܢ ܟܠ.","english":"In the garment of light, he showed them the way to the heavens,  \nfor the rays of his light were wrapped as if in his own.  \nThe sister of light went before their faces, that they might not be troubled,  \nas they were desiring to see something that had no limit.  \nTwo thoughts urged them on to the earthly,  \nand because of two things they were fixed upon the heights.  \nThey wondered whether it was possible to see the gates as they were opened,  \nor whether perhaps the nature of his body was changed.  \nFor they were thinking: how does the body ascend to the height,  \nand how does the spiritual being enter the gate that is shut?  \nIn this perplexity they sent their minds after the spiritual ones,  \nthat they might settle the point and the half of their thoughts.  \nThey stood in silence before their eyes and were amazed,  \nfor they did not approach the vision near them, but from afar.  \nThe Galileans, however, cried out to them by a clear name,  \nand showed them that they were persuaded by that which had ascended.  \n“From the resurrection you stand, and from the ascension you stand in the height above;  \nfrom the ascension you are exalted in the hand of the difficulty of the life of the flesh.”  \nThey learned from them, as from true interpreters of mysteries,  \nthat this Jesus came thus, as he had ascended in that same way.  \nBy the vision of his bodily appearance,  \nin that same way he abides without confusion in body and soul.  \nIn that vision he abides in a beauty that is unspeakable,  \nand is destined to come at the end of times for the renewal of all.  \nIn that vision of the revealed body, the hidden soul is made manifest,  \nthat it ascended and reigned with the will of its chosen one from all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܠܒܘܿܫ ܢܘܼܗܪܵܐ","severity":"info","text":"The phrase 'in the garment of light' (ܒܲܠܒܘܿܫ ܢܘܼܗܪܵܐ) evokes the radiant body of the resurrected Christ, a common motif in Syriac ascension literature.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܠܝܼܠܵܝܹ̈ܐ","severity":"info","text":"The 'Galileans' (ܓܠܝܼܠܵܝܹ̈ܐ) likely refer to the apostles, echoing Acts 1:11 where the disciples from Galilee witness the Ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪܹܝܢ ܚܘܫܒܹ̈ܐ","severity":"info","text":"The 'two thoughts' (ܬܪܹܝܢ ܚܘܫܒܹ̈ܐ) reflect a common exegetical trope in Narsai: the tension between earthly and heavenly perspectives, here the disciples' doubt about bodily ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̣ܢ ܩܝܡܝܼܡ ... ܘܡܬܒܩܝܢ","severity":"info","text":"The parallel clauses 'From the resurrection you stand, and from the ascension you stand' (ܡ̣ܢ ܩܝܡܝܼܡ ... ܘܡܬܒܩܝܢ) structure the Galileans' speech as a chiastic exhortation linking resurrection and ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܠܦܘ ܡܢܢ ܐܲܝܟ ܫܪܝܼܪ̈ܐ ܕܣܬܿܝܪ̈ܬܐ","severity":"info","text":"The phrase 'true interpreters of mysteries' (ܫܪܝܼܪ̈ܐ ܕܣܬܿܝܪ̈ܬܐ) aligns with Narsai's typological exegesis, where the apostles are seen as revealers of hidden truths about Christ's dual nature.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܪܘ[...]ܐ","severity":"caution","text":"The Syriac text has a lacuna at ܠܪܘ[...]ܐ, likely 'to the height' (ܠܪܘܡܐ), but the reading is uncertain; the English draft supplies 'to the height' based on context.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sister of light' (ܚܬܐ ܕܢܘܼܗܪܐ) is ambiguous: it may refer to the moon or a personified grace, but here it likely denotes a guiding celestial figure.","The phrase 'the half of their thoughts' (ܦܘܼܠܓܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ) is obscure; it may mean partial resolution of their doubts."],"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":6,"ref":"p6","source":":ܒܵܗ̇ ܒܚܙܬܵܐ ܟܡܵܐ ܐܸܢ ܢܵܨܝܢ ܗܲܪ̈ܛܝܼܩܹܐ\nܒܵܗ̇ ܡܵܘܕܹܐ ܐ̄ܢܵܐ ܘܠܵܐ ܟ̇ܦܪ ܐ̄ܢܵܐ ܒܣܗܕܘܼܬ ܥܝܼܪܹ̈ܐ. :ܠܵܐ ܡܕܓܠ ܐ̄ܢܵܐ ܠܪ̈ܘܚܢܝܹܐ ܣܗ̈ܕܹܐ ܒܚܝܼܪܹ̈ܐ\nܘܠܵܐ ܘܫܲܚܠܹܦ ܐ̄ܢܵܐ ܠܛܒܼܥܐ ܓܲܠܝܵܐ ܕܩܵܠ ܡܸܠܲܝ̈ܗܘܿܢ. :ܠܵܐ ܡܥܒܲܪ ܐ̄ܢܵܐ ܠܒܢ̈ܬ ܩ̈ܠܐ ܕܥܒܕܝ̈ ܡܲܠܟܵܐ\nܘܠܵܐ ܡܥܨܐ ܐ̄ܢܵܐ ܠܐܦܛܪ̈ܘܦܹܐ ܕܪܸܡܙܵܐ ܟܣܝܐ. ܫܪܝܼܪ ܘܲܒܼܚܝܼܪ ܫܛܪ ܡܣܲܩܬܵܐ ܕܪܫܝܼܬ ܓܸܢܣܲܢ:\nܘܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܐܪܡܝܼܘ ܐܝܼܕܵܐ ܘܚܬܡܘ ܘܫܠܸܡܘ. :ܒܐܘܼܪܚܵܐ ܕܡܠܬܹܗ ܕܗ̇ܘ ܕܐܣܬܠܲܩ ܪܕܵܘ ܐܦ ܗܸܢܘܿܢ\nܕܓܼܠܐ ܘܒܲܕܩ ܕܒܲܐܝܢܵܐ ܟܝܢܵܐ ܩܡ ܡ̣ܢ ܩܲܒܼܪܵܐ. :ܓܘܫܘܠܲܡ ܘܚܙ̣ܵܘ ܕܘܟܲܬܼ ܪܘܼܡܚܵܐ ܘܕܘܟܲܬ ܨܨ̈ܐ\nܘܕܲܥܘ ܘܐܬܒܝܲܢܘ ܕܠܵܐ ܩܢܐ ܪܘܼܚܵܐ ܒܸܣܪܵܐ ܘܓܲܪ̈ܡܹܐ. :ܒܸܣܪܵܐ ܘܓܲܪ̈ܡܹܐ ܚܵܘܝܼ ܐܸܢܘܿܢ ܠܣܗ̈ܕܐ ܕܡܵܘܬܹܗ\nܕܠܵܐ ܢܬܦܠܓܘܿܢ ܥܲܠ ܢܘܼܚܵܡܹܗ ܕܕܼܵܡ ܠܘ ܗܘ̤ܝܘ. :ܚܵܘܝܼ ܒܦܓܼܪܗ ܨܨܹ̈ܐ ܘܪܘܼܡܚܵܐ ܠܒܢܲܝ̈ ܐ̄ܪܙܹܗ\nܒܵܬܲܪ ܕܗܘ̤ܵܐ ܠܵܐ ܡܝܘܬܐ ܘܠܵܐ ܚܵܫܘܿܫܵܐ. :ܚܘܝܼ ܚܕܬܵܐ ܒܵܬܲܪ ܡܵܘܬܹܗ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܕܐܟܲܠ ܘܐܫܬܼܝ ܥܲܡ ܟܵܪ̈ܘܿܙܵܘܗܝ ܘܫܲܪܪ ܐܸܢܘܿܢ. :ܥܨ̣ܵܐ ܠܟܼܝܵܢܹܐ ܕܒܠܥܗ̇ ܫܘܼܒܚܵܐ ܠܚܵܫܘܿܫܘܼܬܹܗ\nܘܚܘܝܹܗ ܒܚܲܫܵܐ ܘܩܒܸܠ ܐܘܼܟܼܠܵܐ ܐܲܝܟ ܚܲܣܝܼܪܵܐ. :ܕܚܵܘܝܼ ܚܲܫܵܐ ܒܠܵܐ ܚܵܫܘܿܫܵܐ ܫܲܪܝܼܪܵܐ ܠܲܢ\nܘܕܐܝܟܵܢ ܚܵܘܝܼ ܗܘ̤ܝܘ ܒܲܠܚܘܿܕ ܝ̇ܕܲܥ ܕܐܲܟܵܢ. :ܕܐܸܟܲܠ ܘܐܸܫܬܝܼ ܠܵܐ ܡܕܓܠܝܼܢܢ ܠܲܒܼܢ̈ܬ ܩܵܠܵܘ̈ܗܝ\nܘܕܐܝܟܢ ܐܟܠ ܠܗ ܗܘ̤ ܓܠܝܐ ܕܐܣܗܕ ܕܐܟܠ. :ܠܫܘܼܘܕܵܝ ܡܠܵܘ̈ܗܝ ܩܲܕܸܡ ܚܲܬܸܡ ܒܗܕܐ ܕܣܥ̣ܪ\nܕܐܡ̣ܪ ܕܥܬܝܼܕ ܕܢܹܐ ܟܘܿܠ ܥܲܡܗܘܿܢ ܒܡܲܠܟܘܼܢ ܪܵܘܡܵܐ.","english":"In that very vision, how many heretics were confounded! In that I confess and do not deny, I affirm the testimony of the watchers. I do not falsify the spiritual witnesses, the chosen martyrs, and I do not alter the clear character of the sound of their words. I do not transgress the boundaries of the words of the king's servants, and I do not conceal the apostrophes of the hidden sign. True and chosen is the writing of the ladder of the beginning of the race. And the spiritual ones also set their hand, sealed, and completed. In the path of the word of him who ascended, they also followed, the deceivers and the examiners, who from the tomb stood up in a living nature. They felt and saw the place of the spear and the place of the nails, and they knew and were convinced that no spirit was in the flesh and bones. Flesh and bones they showed to the witnesses of his death, so that they would not be divided over his assumption, that he was not like them. They showed in his body nails and spear to the seekers of his mystery, after he had become immortal and impassible. He showed a new thing after his death, outside the order, that he ate and drank with his preachers and confirmed them. He resisted the natures that swallowed up the glory of his suffering, and he showed himself in pain and received food like a weakling. That he might show pain without suffering, truly to us, and how he showed himself, only he knows who is like that. That he ate and drank does not falsify the boundaries of his words, and how he ate, that is revealed by the testimony that he ate. For the confirmation of his words, he first seals with this that he did, that he said that he would come with all his people in the kingdom of height.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The term 'watchers' (ʿīrē) is a standard Syriac designation for angels, derived from the root 'to be awake' and often used in liturgical and exegetical contexts.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܩܲܒܼܪܵܐ","severity":"info","text":"The phrase 'from the tomb stood up' echoes the resurrection narrative of Christ, particularly the empty tomb tradition found in the Gospels (e.g., Mark 16:6, John 20:6–7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܪ̈ܘܼܚܵܢܹܐ","severity":"info","text":"The 'spiritual ones' (rūḥānē) likely refers to the apostles or disciples, who in Syriac tradition are often described as spiritual witnesses to the resurrection and ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܛܪ ܡܣܲܩܬܵܐ","severity":"info","text":"The phrase 'writing of the ladder' (šṭar msaqtā) serves as a structural marker, introducing a summary of the ascension narrative and the testimony of the witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܝܟܵܢ ܚܵܘܝܼ ܗܘ̤ܝܘ","severity":"caution","text":"The line 'how he showed himself, only he knows who is like that' introduces an apophatic note, acknowledging the limits of human understanding regarding Christ's post-resurrection state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the deceivers and the examiners' (ܕܓܼܠܐ ܘܒܲܕܩ) is ambiguous; they may refer to heretics or to specific groups testing the resurrection claims.","The phrase 'the boundaries of the words of the king's servants' (ܠܒܢ̈ܬ ܩ̈ܠܐ ܕܥܒܕܝ̈ ܡܲܠܟܵܐ) is unclear; it may refer to imperial decrees or to the limits of apostolic testimony."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܘܐܠܵܐ ܢܐܡܪܘܿܢ ܥܛܚ̈ܝ ܦܲܓܼܪܐ ܘܡܚܫܲܝ̈ ܡܠܬܼܵܐ\nܕܐܝܟܢ ܢܫܡܲܥ ܕܚܘܝ ܚܲܫܹ̈ܐ ܘܐܟܲܢ ܘܐܸܫܬܝܼܢ[...]\n:ܬܵܘ ܬܪܓܡܘ ܠܲܢ ܣܦܪ̈ܐ ܚܕܬ̈ܐ ܕܟܵܪܘܿܙܘܼܬܼܵܐ\nܕܡܢܘ ܦܓܼܪܐ ܕܩܲܒܸܠ ܚܲܫܹ̈ܐ ܘܲܠܫܟ̈ܝܗܝ ܐܝܼܕܹ̈ܐ. :ܐܸܢܗܘ̤ ܕܟܣܝܐ ܐܬ̣ܐ ܠܓܠܝܵܐ ܘܗܘ̤ܐ ܒܸܣܪܐ\nܠܡ̇ܢ ܚܘܝܼ ܠܲܢ ܚܲܫܹ̈ܐ ܒܦܲܓܪܹܗ ܡ̣ܢ ܕܐܸܬܢܚܲܡ. :ܕܲܠܡܵܐ ܟܝܵܢܹܗ ܚܫܘܿܫܐ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܡܹܐܬܝܼܬܹܗ\nܘܲܠܫܘܼܪܵܪܵܐ ܕܚܫܘܿܫܘܼܬܹܗ ܚܵܘܝܼ ܚܲܫܹ̈ܐ. :ܚܣ ܠܵܘ ܨܒܼܝܵܢܝ ܐܘܠܕ ܗܕܐ ܡܲܪܚܘܼܬܵܐ\nܛܢܵܢܵܐ ܣܟܼܠܐ ܕܡܡܙܓܼ̈ܢܹܐ ܥܨܢܝ ܘܐܡܪܬܿܗ. :ܠܘ ܡ̣ܢ ܪܓܬܝ ܣܒܿܟܬܼ ܕܐܣܩ ܠܪܘܡܵܐ ܕܠܥܠ\nܠܗܘܿܢ ܨ̇ܒܐ ܐ̄ܢܐ ܕܐܚܸܬ ܠܐܲܪܥܵܐ ܕܟܼܡܵܐ ܐܡܪܲܚܘ. :ܠܵܘ ܫܘܼܒܼܗܵܪܵܐ ܚܛܦܢܝ ܕܐܗܪܘܿܓܼ ܒܣܬܝܪ̈ܬܐ\nܠܫܘܥܠܝ ܡ̈ܠܐ ܕܓܘܕܵܦܲܝ̈ܗܘܿܢ ܒܥ̇ܝܬ ܕܐܩܦܝܝ. :ܠܵܘ ܗ̄ܘ̣ܵܐ ܕܪܓܼܐ ܕܪܲܒܢܘܼܬܼܵܐ ܒܥ̇ܝܬ ܕܐܚܛܘܿܦ ܠܝܼ\nܫܒܪܼ̈ܝ ܠܸܒܵܐ ܩܪ̣ܵܘ ܗܦܢܐܝܼܬ ܘܠܵܐ ܒܣܡܬ̤ ܠܝܼ. :ܢܗܘܢ ܗܲܦܟܼܘܗܝ ܠܢܝܼܫܵܐ ܕܩܒܲܠ ܒܪܸܫ ܙܵܟܘܼܬܹܗ\nܘܡܸܛܠ ܗܕܐ ܫܕܝܬ ܠܘܼܩܒܵܠܗܘܿܢ ܓܸܐܪܹ̈ܐ ܕܡܸܠܲܝ̈. :ܥܡܝܪܐ ܘܚܒܬܐ ܒܥܘ ܪܸܢܣܝܼܡܘܿܢ ܒܒܸܢܝܢ ܩܘܼܫܬܼܵܐ\nܘܚܡܘ ܚܘܫܒܲܝ̈ ܐܲܝܟ ܕܒܼܢܘܼܪܵܐ ܕܐܘܩܸܕ ܐܸܢܘܿܢ. :ܘܐܠܵܐ ܢܚܵܘܿܘܢ ܒܝܲܕ ܣܘܼܥܪ̈ܢܹܐ ܕܐܝܟܲܢ ܒܢܹܝܢ\nܘܐܠܸܦ ܢܝܫܵܐ ܕܪ̈ܥܝܢܲܝܗܘܿܢ ܕܐܝܟܢ ܚܵܢܝܼܢ. :ܐܸܢ ܡ̣ܢ ܓܘܼܫܡܵܐ ܕܥܕܬܵܐ ܐܸܢܘܿܢ ܐܲܝܟ ܗܲܕܡܹ̈ܐ\nܡ̇ܢ ܣܢ̇ܝܢ ܠܹܗ ܠܫܡܵܐ ܡܫܝܼܚܵܐ ܪܫܵܐ ܕܓܘܼܫܡܵܐ. :ܠܡܵܢܵܐ ܡܢܲܟܼܪܝܼܢ ܫܸܡ ܒܲܪܢܵܫܵܐ ܕܣܝܼܡ ܒܲܟܬ̈ܒܹܐ\nܘܡ̇ܢ ܥܛܝܢ ܠܫܸܡ ܐܝܼܩܵܪܵܐ ܕܩܒܸܠ ܓܸܢܣܲܢ. :ܠܡܵܢܵܐ ܚܵܠܛܝܢ ܟܝܢܵܐ ܓܢܝܼܙܵܐ ܕܠܐ ܡܸܬܚܠܛ\nܘܡܵܢܵܐ ܡܡܲܙܓܝܼܢ ܐܦ ܟܣܝ̈ܬܐ ܕܠܵܐ ܡܸܬܡܙ̈ܓܼܵܢ.","english":"And if they say that the pains of the body and the afflictions of the Word are like the hearing that shows sufferings, and like eating and drinking [...] Come, translate for us the new books of the proclamation, that the body which received sufferings and its hands are bound. If it was hidden, it came to light and became flesh, why did it show us sufferings in its body after it was incarnated? Perhaps its nature was sentient before its coming, and to confirm the truth of its sentience it shows sufferings. Enough! My will did not beget this folly, the foolish error of the mixed ones who are stiff-necked and their saying. Not from my desire did I weave to ascend to the height above, for that father desired to descend to the lowly earth, as we said. Not vainglory snatched me to contend in secret, but I sought the words of their blasphemies to refute them. It was not the step of greatness that I sought to seize; my heart's children called me a turncoat and did not please me. They turned his face to the evil that he received at the head of his victory, and because of this I cast my arrows against them. The inhabited and the desolate sought your foundation in the house of truth, and see your thoughts like a fire that burned them. And if not, show by the deeds how you are in the house, and learn the sign of their pastors how you live. If from the body of the church they are like members, what helps the name Christ, the head of the body? Why do they renew the name of the man who is set in the books, and what is added to the name of the honor that the race received? Why do they mix the hidden nature that cannot be mixed, and why do they also mingle the covered things that cannot be mingled?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܚܫܲܝ̈ ܡܠܬܼܵܐ","severity":"info","text":"The phrase 'afflictions of the Word' (mḥaššay mellṯā) likely refers to the suffering of the divine Logos in Christ, a point of contention in miaphysite Christology. Narsai here polemicizes against those who ascribe passibility to the Word.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܲܓܼܪܐ ܕܩܲܒܸܠ ܚܲܫܹ̈ܐ","severity":"info","text":"The phrase 'the body which received sufferings' echoes the language of Christ's passion in the Gospels (e.g., Matt 27:32–44). Narsai uses it to challenge opponents who conflate Christ's human suffering with the divine nature.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܝܢܵܐ ܓܢܝܼܙܵܐ ܕܠܐ ܡܸܬܚܠܛ","severity":"info","text":"The 'hidden nature that cannot be mixed' reflects the miaphysite insistence on the single, unmixed nature of Christ after the incarnation, contra Chalcedonian dyophysitism. Narsai defends this position against perceived heresies.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܘ ܨ̇ܒܐ ܐ̄ܢܐ ܕܐܚܸܬ ܠܐܲܪܥܵܐ","severity":"info","text":"The passage shifts from polemical questions to a personal disclaimer ('Not from my desire...'), marking a rhetorical turn. Narsai distances himself from accusations of ambition, framing his argument as defensive.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܟܲܢ ܘܐܸܫܬܝܼܢ[...]","severity":"caution","text":"The Syriac text is fragmentary at this point (marked by ellipsis in the edition). The sense of 'like eating and drinking' is incomplete, possibly due to a lacuna in the manuscript. The translation's reconstruction is conjectural.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mixed ones' (ܡܡܙܓܼ̈ܢܹܐ) is ambiguous; it may refer to Chalcedonians or other opponents of miaphysitism. The reading taken is that they are heretics who mix natures improperly.","The phrase 'the name of the man who is set in the books' could refer to a specific Christological title or a biblical figure; the translation assumes it is a polemical reference to a human name used in Christological debates."],"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":8,"ref":"p8","source":":ܠܵܐ ܡܸܬܼܡܢܲܓܼ ܟܝܢܵܐ ܟܲܣܝܵܐ ܒܲܦܓܼܪܐ ܓܲܠܝܵܐ\nܡܵܐ ܡܣܬܼܝܼܟ ܠܵܐ ܩܵܢܹܐ ܣܟܼܵܐ ܒܡܸܣܬܝܟܢܵܐ. :ܠܲܝܬ ܠܹܗ ܐܬܪܐ ܠܐܚܝܼܕ ܟܠܐ ܕܢܸܚܙܘܿܩ ܡܦܘܿܫ\nܕܠܒܲܪ ܡ̣ܢ ܟܠ ܘܠܓܼܘ ܡ̣ܢ ܟܠ ܟܝܵܢܹܗ ܡܲܡܠܸܟ. :ܡܛܠ ܗܵܕܹܐ ܡܬܟܬܲܫ ܐ̄ܢܵܐ ܒܙܲܝܢܵܐ ܕܡܸܠܲܝ̈\nܕܐܸܚܪܘܿܒ ܣܸܕܪܹ̈ܐ ܕܡܚܫܲܝ̈ ܡܸܠܬܼܵܐ ܘܲܥܛܚ̈ ܦܲܓܼܪܵܐ. ܡܬܚܬܝܼܢ ܡܠܬܐ ܠܚܵܫܘܿܫܘܼܬܼܵܐ ܕܒܸܣܪܵܐ ܫܝܼܛܵܐ:\nܘܕܚܩܝܼܢ ܦܲܓܼܪܵܐ ܡ̣ܢ ܐܝܩܵܪܵܐ ܕܥܲܡ ܐܝܼܬܘܼܬܵܐ. :ܩ̇ܥܝܢ ܥܝܼܪܹ̈ܐ ܕܣܠܸܩ ܘܐܲܡܠܸܟ ܒܹܗ ܒܲܟܼܝܢܹܗ\nܘܣܟܼܝܼܪ ܦܘܼܡܵܐ ܕܥܛܠܝ̈ ܠܸܒܵܐ ܡ̣ܢ ܒܘܼܝܵܢܵܐ. :ܕܒܹܗ ܬܘܼܒ ܐܬ̇ܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܓܠ̣ܘ ܠܲܫܠܝܼܚܹ̈ܐ\nܘܠܵܐ ܨܝ̇ܬܝܢ ܠܵܗ̇ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ ܕܪ̈ܘܚܢܝܹܐ. :ܒܲܪ ܓܢܣܢ ܗ̄ܘ̣ ܕܲܣܠܸܩ ܘܐܲܡܠܸܟ ܥܲܡ ܐܝܼܬܘܼܬܼܵܐ\nܘܠܵܘ ܐܝܼܬܘܼܬܼܵܐ ܢܚܬܲܬ̤ ܠܐܲܪܥܵܐ ܘܐܟܢ ܣܸܠܩܲܬ̤. :ܟܝܵܢܵܐ ܗ̄ܘ̣ ܕܝܼܠܲܢ ܕܪܟܸܒ ܪܘܼܚܵܐ ܘܦܓܸܕ ܠܐܐܲܪ\nܘܙܝܲܚܘ ܛܲܥܢܘܼܗܝ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܡܛܠ ܟܣܝܵܐ. :ܗܘܝ̤ܘ ܕܕܪܲܫ ܐܘܼܪܚܵܐ ܚܲܕܬܵܐ ܒܐܲܐܪ ܪܲܓܼܝܵܐ\nܘܐܵܝܥܝ ܓܼܦܹ̈ܐ ܕܦܪܘܿܚܘܼܬܼܵܐ ܕܠܵܐ ܒܲܟܼܝܢܹܗ. :ܗܘܝ̤ܘ ܕܦܬܲܚ ܬܪ̈ܥܲܝ ܪܵܘܡܵܐ ܩܕܼܵܡ ܐܪ̈ܥܢܹܐ\nܘܥܲܠ ܕܢܟܗܢ ܒܩܕܘܿܫ ܩܘܼܕ̈ܫܐ ܚܠܵܦ ܚܲܝܲܝ̈ܗܘܿܢ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܛܲܟܼܣ̇ܐ ܢܡܘܣܝܵܐ ܥܲܠ ܕܲܢܟܗܸܢ\nܐܠܐ ܒܕܡܵܐ ܕܕܝܵܬܸܩܹܐ ܚܲܕܬܵܐ ܕܝܼܠܹܗ. :ܠܵܘ ܕܢܫܡܸܫ ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܡܛܝܗܝ ܐܲܝܟ ܟܘܡܪܹ̈ܐ\nܠܫܡܝܵܐ ܥܲܠ ܕܲܢܚܣܹܐ ܟܠ ܒܕܸܒܚܵܐ ܕܢܲܦܫܹܗ. :ܚܕܵܐ ܡܥܠܬܐ ܥܲܠ ܘܐܢܩܒܲܠ ܒܩܕܘܿܫ ܩܘܼܕ̈ܫܹܐ\nܘܠܵܐ ܬܘܼܒܼ ܦܣܸܩ ܙܲܒܼܢܵܐ ܠܡܲܚܬܹܗ ܘܪܲܒܘܼܬ ܕܲܪܓܹܗ.","english":"The nature is not changed, the hidden is revealed in the body made manifest. When it is extended, it does not stand still in its extension. There is no place for it, the one who holds all, for the journey is beyond all and within all, his nature rules. Because of this, the Word struggles with the armor of words, to destroy the ranks of the afflictions of the Word and the pains of the body. The Word is subjected to the suffering of the flesh that is spread, and the body is deprived of the honor that is with the essence. The watchers cry out that he ascended and ruled in his nature, and the mouth of the afflictions of the heart is closed from lamentation. In him again, at the end of the sacrifices, the apostles revealed, and they did not heed the proclamation of the spiritual ones. The son of the flesh is the one who ascended and ruled with the essence, and not the essence descended to earth and ascended like the flesh. It is our nature that mounted the spirit and commanded the air, and the eloquent and the deaf were amazed at his hidden mystery. He was the one who opened a new way in the thin air, and he knew the wings of flight without his nature. He was the one who opened the gates of height before the earth-dwellers, and upon the altar of the Holy of Holies instead of their lives. It was not in the order of the law upon the altar, but in the blood of the new covenant of his own. He did not serve with earthly things like priests, to heaven upon the altar that covers all with the sacrifice of himself. One entrance he made and entered the Holy of Holies, and the sacrifice did not cease again for his descent and the greatness of his rank.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܝܵܢܵܐ ܠܵܐ ܡܸܬܼܡܢܲܓܼ","severity":"info","text":"The opening phrase asserts that the divine nature (kyānā) is not changed (lā metḥappak) by incarnation, a key anti-Miaphysite claim in Narsai's Christology.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"kyānā ('nature') is a central term in Syriac theological discourse, here distinguishing the unchanging divine nature from the manifest body.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܩܕܘܿܫ ܩܘܼܕ̈ܫܐ","severity":"info","text":"The phrase 'Holy of Holies' (bqaddīš qūddāšē) echoes the temple imagery of Hebrews 9:3–7, applied here to Christ's self-sacrifice.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܵܬܸܩܹܐ ܚܲܕܬܵܐ","severity":"info","text":"The 'new covenant' (dīyātīqē ḥadtā) refers to the Eucharist as a bloodless sacrifice, contrasting with the Mosaic law's animal offerings.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 8 of 16","severity":"info","text":"This narrative section continues the polemic against those who attribute suffering to the divine Word, using a series of antitheses (hidden/manifest, nature/body).","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܨܝ̇ܬܝܢ ܠܵܗ̇ ܠܟܼܵܪܘܿܙܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'they did not heed the proclamation' is ambiguous: it may refer to the apostles' failure to understand the spiritual message, or to heretics rejecting orthodox teaching.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watchers' (ʿīrē) is unclear: they could be angels or a symbolic reference to prophetic voices.","The phrase 'the son of the flesh' (bar gəšam) may be a polemical label for Christ's human nature, but its exact referent is debated."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܥܠ̣ ܘܐܬܚܘܼܝ ܩܕܵܡ ܚ̇ܙܐ ܟܠ ܕܲܚܙܹܐ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܝܗ̣ܒ ܠܹܗ ܕܪܲܓܼܵܐ ܘܣܵܡ ܠܹܗ ܬܵܓܼܵܐ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ. :ܩܲܪܒܹܗ ܒܚܲܝܵܠܐ ܕܪܸܡܙܵܐ ܟܲܣܝܵܐ ܠܕܪܓܼܵܐ ܕܲܠܥܸܠ\nܠܗ̇ܝ ܪܲܒܘܼܬܵܐ ܕܠܵܐ ܡܸܬܦܚܡܵܐ ܥܲܡ ܕܥܒܼܝܼ̈ܕܹܐܘ\n:ܫܥܒܸܕ ܠܹܗ ܟܠ ܘܐܡܸܠܸܟ ܥܠ ܟܠ ܒܚܹܝܠ ܢܵܣܘܿܒܹܗ\nܘܩܒܸܠ ܕܢܕܘܢ ܠܪ̈ܘܚܵܢܹܝܵܐ ܘܦܓܼܪ̈ܢܝܹܐ. :ܒܕܝܼܢܹܗ ܒܚ̇ܪ ܠܦܪܘܿܫܘܼܬܼܵܐ ܕܡܲܠܝܼܠܘܬܐ\n:ܘܡܲܚܬܐ ܒܥ̇ܕܐ ܘܡ̈ܠܐ ܘܪܡܙܠ ܕܥܝ̈ܢܐ\n:ܒܝܲܕ ܓܠܝܘܼܬܼܵܐ ܕܦܓܼܪܹܗ ܚܵܙܹܝܬ ܒܙܘ̈ܥܐ ܟܣܝ̈ܐ\nܠܗ̇ܝ ܟܣܝܘܼܬܼܵܐ ܕܡܣܝܵܐ ܡ̣ܢܟܠ ܘܓܼܠܐ ܠܗ̇ ܟܠ. :ܒܹܗ ܡܸܬܒܩܝܼܢ ܒܪ̈ܓܼܫܹܐ ܕܲܠܒܲܪ ܐܲܝܟ ܕܒܓܠܝܐ\nܘܒܪܥܝܢܵܐ ܒܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܟܣܝܐ ܒܓܘܗ. :ܒܢܝܪܐ ܕܚܘܼܒܹܗ ܟܕܝܼܢܝܼܢ ܐ̄ܟܚܕ ܥܝܼܪܹ̈ܐ ܘܐ̄ܢ̈ܫܐ\n:ܘܲܡܙܲܚܝܢ ܠܹܗ ܐܲܝܟ ܕܠܨܠܡܵܐ ܕܡܲܠܟܵܐ ܟܲܣܝܵܐ\n:ܒܦܓܼܪܹܗ ܚܵܙܹܝܢ ܦܓܼܪ̈ܢܝܐ ܠܗܕܡܲܝ̈ܗܘܿܢ\nܘܪ̈ܘܚܢܝܹܐ ܒܙܘܲܥܝ̈ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ. :ܬܢܝܿܢ ܫܘܼܒܼܚܵܐ ܒܩܠܵܐ ܕܪ̈ܓܫܹܐ ܪܘܼܚܵܢܵܐܝܼܬ\nܘܡܩܕܫܝܼܢ ܠܹܗ ܒܗܲܢܝܼܐܘܼܬܵܐ ܕܪ̈ܥܝܢܲܝܗܘܿܢ. :ܣܓܼܕܝܢ ܟܠܫܵܥ ܒܗܝܟܠ ܦܲܓܼܪܹܗ ܠܗܘܿ ܕܟܼܣܹܐ ܒܹܗ\nܘܡܩܪܒܝܼܢ ܠܹܗ ܕܒܼܚܹ̈ܐ ܟܣܝ̈ܐ ܕܪ̈ܥܝܢܲܝܗܘܿܢ. :ܒܲܠܡܐܝܢ ܦܓܼܪܗ ܢܚܝܼܢ ܙܘ̈ܥܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ\nܡܵܐ ܕܡܸܫܬܲܚܩܝܼܢ ܒܒܥܬ ܟܣܝܵܐ ܕܠܵܐ ܡܬܕܪܟܵܐ. :ܡܸܛܠܗܵܕܹܐ ܓܼܒܝܗܝ ܡ̣ܢ ܟܠܐ ܡܬܩܢ ܟܠܐ\nܕܢܡܠܐ ܒܗ̇ ܒܓܼܠܝܘܼܬܼ ܦܓܼܪܗ ܣܘܢܩ̇ܢ ܟܠܐ. :ܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܥܒܼܝܼܕܵܐ ܕܬܒܼܥܹܐ ܟܠܫܵܥ ܡܕܡ ܕܟܼܣܹܐ\nܘܢܐܠܲܦ ܚܲܝܠܵܐ ܕܲܣܬܝܼܪ̈ܬܵܐ ܘܒܘܼܕܵܩܲܝ̈ܗܘܿܢ. :ܘܕܠܵܐ ܡܨܝܐ ܕܟܝܢ ܟܣܝܐ ܢܐܬܐ ܠܓܠܝܐ\nܬܚܡ ܐܢܘܿܢ ܠܫܘܼܐܵܠܲܝܗ̈ܘܿܢ ܒܨܠܡܵܐ ܓܼܠܝܵܐ.","english":"He went up and showed himself before the Seer of All, who saw him, and gave him the step and set for him the crown of the name of essence. He brought him near by the power of the hidden sign to the step above, to that greatness which is not understood with the things made. He subjected all and ruled over all by the power of his thought, and received the service of the spiritual and the corporeal. By his knowledge he chose the distinction of the rational nature, and placed in due order times, words, and signs of the senses. Through the revelation of his body I saw in hidden movements that hiddenness which is concealed from all and reveals all. In him is discerned by external senses as in the open, and by the mind through the power of the hidden essence within him. By the fire of his love he kindled and united the wakeful and the men, and he moves himself as to the hidden image of the king. In his body the corporeal see their own members, and the spiritual see their own ranks in his movements. Praise is sung in the voice of the senses spiritually, and they sanctify him by the purity of their minds. They worship at every hour in the temple of his body the one who is hidden in him, and offer to him hidden sacrifices of their minds. His body receives and conceals the movements of their thoughts when it is shaken by the hidden desire of the incomprehensible. Because of this he chose him from all, and all are established, for he fills all by the revelation of his body, and all ascend. He was the summit of creation, always seeking something hidden, and he taught the power of the mysteries and their details. And since the hidden cannot be seen, it came to the open; he set a limit for their questions in the revealed image.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܪܓܼܵܐ","severity":"info","text":"The term ܕܪܓܼܵܐ (dargā) means 'step' or 'rank', here denoting a stage of spiritual ascent granted by the Seer of All.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܵܓܼܵܐ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ","severity":"info","text":"The phrase ܬܵܓܼܵܐ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ (tāgā d-šem ītūtā) means 'crown of the name of essence', a metaphor for the conferral of divine identity or authority.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'Seer of All' (ܚ̇ܙܐ ܟܠ) likely refers to God as the all-seeing one, a common epithet in Syriac theological poetry.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ's ascension and revelation, moving from hiddenness to manifestation, a key structural theme in Narsai's homily.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of the body as a temple (ܗܝܟܠ ܦܲܓܼܪܹܗ) parallels Ephrem's Hymns on the Nativity, where Christ's body is a sanctuary.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is partially corrupt; the phrase 'he set a limit for their questions' may reflect a lacuna or scribal error, as the syntax is ambiguous.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' who ascends is ambiguous: it could be Christ or a representative figure; the reading taken follows the context of Christ's ascension.","The phrase 'hidden image of the king' may refer to Christ as the hidden king or to a divine archetype; the reading taken assumes Christ."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܪܗܛܝܼܢ ܟܠܫܵܥ ܒܐܸܣܛܵܕܝܘܿܢ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ\nܘܡܵܐ ܕܐܬܡܛܝܼܘ ܠܬܪܲܥ ܦܓܼܪܹܗ ܫܩܲܠܘ ܙܵܟܼܘܼܬܼܵܐ. :ܗܘ̤ ܝ̇ܗܒܠܗ̇ ܠܐܲܬܼܠܹܝܛܘܼܬܼܵܐ ܕܪܸܥܝܢܲܝܗܘܿܢ\nܟܠܝܼܠܵܐ ܕܡܵܘܸܫܛ ܟܣܝܐ ܒܐܝܼܕܹܗ ܚܠܵܦ ܥܲܡܠܲܝ̈ܗܘܿܢ. :ܒܐܝܕܵܐ ܕܦܓܼܪܹܗ ܝ̇ܗܒ ܐܲܕܼܪܵܐ ܡܵܪܹܐ ܟܪܡܵܐ\nܠܦܥ̈ܠܹܐ ܕܲܠܐܝܼܘ ܡܸܛܠ ܣܲܒܼܪܵܐ ܕܚܲܝܹ̈ܐ ܚܲܕܬܹ̈ܐ. ܘܒܹܗ ܡܬܦܢ̈ܝܢ ܟܲܪܪܹ̈ܐ ܕܪܘܼܚܵܐ ܠܥܒܕܹ̈ܐ ܛܵܒܹ̈ܐ:\nܕܢܣܲܒܼܘ ܟܸܣܦܵܐ ܘܦܲܪܢܸܣܘ ܫܲܦܝܼܪ ܘܫܬܲܪܘ ܘܐܲܥܬܲܪܘ. :ܡܢܹܗ ܫܡ̇ܥ ܥܒܼܕܵܐ ܒܝܼܫܵܐ ܠܗܝ̇ ܒܲܪܬܵ ܩܵܠܵܐ\nܕܡܛܠ ܡܵܢܵܐ ܛܫܝܼܬ ܟܟܪܐ ܕܝܸܗܒܿܬܼ ܒܐܝܼܕܲܝ̈ܟ. :ܥܡܹܗ ܥܐ̈ܠܢ ܚܟܝ̈ܡܬܼܵܐ ܠܓܼܢܘܿܢ ܚܲܬܼܢܵܐ\nܟܲܕ ܡܬܓܲܐ̈ܝܵܢ ܒܠܒܘܿܫ ܫܘܼܒܚܵܐ ܕܠܵܐ ܡܬܚܼܒܹܠ. :ܗܘ̤ܝܘ ܡܦܢܹܐ ܠܘܵܬ ܣܟ̈ܠܬܐ ܕܠܵܐ ܩܢܝ̈ ܡܸܫܚܵܐ\nܕܙ̈ܠ ܐܬܒܣ̈ܡ ܡ̣ܢ ܥܡܠܝܟܝܢ ܐܲܝܟ ܕܲܕܚܸܡܬܹ̇ܝܢ. :ܒܩܵܠ ܦܬܓܡܵܘ̈ܗܝ ܩܵܢܹܝܢ ܣܲܒܼܪܵܐ ܢܛܪ̈ܝ ܚܘܼܒܹܗ\nܘܢܦܩ̈ܢ ܠܐܘܪܥܹܗ ܠܡܸܣܒ ܐܲܓܼܪܵܐ ܚܠܦ ܥܡܠܲܝ̈ܗܘܿܢ. :ܥܡܹܗ ܦܪܚܝܼܢ ܠܐܦܲܝ̈ ܪܵܘܡܵܐ ܒܓܸܦܹ̈ܐ ܕܪܘܼܚܵܐ\nܟܕ ܡܸܙܕܲܝܚܝܼܢ ܥܲܠ ܡܲܪܟܲܒܼܬܼܵܐ ܕܚܨܗ ܕܐܵܐܲܪ. :ܒܐܬܸܐ ܓܠܝܼܵܬܐ ܕܐܣܬܠܲܩ ܒܗ̇ ܦܲܓܼܪܗ ܕܝܼܠܹܗ\nܒܵܗ̇ ܡܬܥܠܝܼܢ ܦܓܼܪ̈ܐ ܕܲܗܘ̤ܵܘ ܥܘܼܡܪܵܐ ܠܚܘܼܒܹܗ. :ܥܢܢܵܐ ܛܥܢܬܹܗ ܐܲܝܟ ܡܪܟܒܬܼܵܐ ܟܕ ܣܵܠܸܩ ܗ̄ܘ̣ܵܐ\nܘܪܡܙܵܐ ܟܣܝܐ ܡܕܒܲܪ ܗܘ̣ܵܐ ܠܗ̇ ܐܝܟ ܗܢܝܟܐ. :ܒܗ̇ ܒܕܡܘܬܵܐ ܥܢܢܹ̈ܐ ܕܢܘܼܗܪܵܐ ܛܥܢ̈ܐ ܦܓܪܹ̈ܐ\nܒܗ̇ܘ ܦܘܩܕܢܵܐ ܕܦܓܼܕ ܠܐܐܲܪ ܘܙܲ[...]ܝ ܦܲܓܼܪܹܗ. :ܒܗ ܨܵܪܐܢܝܢ ܠܡܚ̈ܠܬܢ ܘܠܫܒܝܼܚܵܝ̈ܬܼܵܢ\nܘܪܫܡ ܐܢܝܢ ܠܟܬܝܒ̈ܬܐ ܒܕܦܐ ܕܦܓܼܪܹܗ. :ܒܹܗ ܚܵܘܝܼ ܠܲܢ ܥܲܠ ܡܦܘܼܠܬܲܢ ܕܟܼܡܵܐ ܥܫܢܲܬ̤\nܘܒܹܗ ܒܕܸܩ ܠܲܢ ܥܲܠ ܦܘܪܩܢܲܢ ܕܟܼܡܵܐ ܡܥܠܲܝ.","english":"He runs at every hour in the stadium of the name of essence. And when he reached the gate of his body, they took the victory. He gave them the athletic prize of their intention, a crown of anointing hidden in his hand in place of their labors. With the hand of his body, the Lord of the vineyard gave a reward to the workers who were not, because of the hope of new life. And by it the shoots of the spirit are turned to good works. They took the silver and spread it out well, and they loosed and enriched. From him the evil servant heard that voice of the daughter, that because of the water the talent is hidden which you gave into your hands. With him the wise entered into the new chamber, while they are adorned in a garment of glory that is indestructible. He was turning to the foolish who are not worthy of oil: \"Go, be refreshed from your labors as you have desired.\" By the word of his commandments, the hope of his love calls out, and they go out to his way to receive a reward for their labors. With him they fly to the heights on wings of the spirit, while they are exalted upon the chariot of the air of his loins. By the manifest signs of the ascension by which his own body ascended, by it the bodies that were the dwelling of his love are exalted. The cloud bore his body like a chariot as he ascended, and a hidden sign guided it like a temple. In that likeness, clouds of light bear bodies by that command which he commanded the air and [...] his body. By it they are pressed to the powers and to the glorious ones, and he inscribed signs on the tablets of his body. By it he showed us the descent of how much wealth, and by it he indicated to us the redemption of how much ascent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܸܣܛܵܕܝܘܿܢ","severity":"info","text":"The Greek loanword ܐܸܣܛܵܕܝܘܿܢ (stadium) evokes athletic competition, a metaphor for spiritual striving. Narsai uses it to frame the ascetic life as a contest for the 'name of essence' (ܫܸܡ ܐܝܼܬܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܟܪܐ","severity":"info","text":"The word ܟܟܪܐ (talent) is a monetary unit, here used metaphorically for a hidden spiritual gift. The 'evil servant' hears a voice about a talent hidden because of water, likely an allusion to a parable or moral exemplum.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܵܪܹܐ ܟܪܡܵܐ","severity":"info","text":"The phrase 'Lord of the vineyard' (ܡܵܪܹܐ ܟܪܡܵܐ) echoes the parable of the vineyard in the Gospels (e.g., Matt 21:33–44, Mark 12:1–12). Narsai adapts it to describe Christ rewarding workers with the hope of new life.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܝܼܠܵܐ ܕܡܵܘܸܫܛ","severity":"info","text":"The 'crown of anointing' (ܟܠܝܼܠܵܐ ܕܡܵܘܸܫܛ) likely refers to baptismal chrismation or ordination, conferring spiritual victory. In Syriac tradition, anointing is a key sacrament for initiation and empowerment.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗ̇ ܒܕܡܘܬܵܐ","severity":"info","text":"The passage uses a repetitive structural pattern: 'by it' (ܒܹܗ / ܒܗ̇) introduces a series of clauses linking Christ's ascension to the exaltation of believers' bodies. This anaphora reinforces the typological connection between Christ and the faithful.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܙܲ[...]ܝ","severity":"caution","text":"The Syriac text has a lacuna: ܘܙܲ[...]ܝ. The missing letters obscure the verb describing what Christ commanded the air to do with his body. The English draft supplies 'and [...] his body', but the exact sense is uncertain.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil servant' and the 'daughter' whose voice he hears is not specified; they may be allegorical figures from a lost narrative or homiletic exemplum.","The phrase 'the descent of how much wealth' and 'the redemption of how much ascent' is ambiguous: it may refer to spiritual rewards or to a specific soteriological scheme."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":":ܒܒܲܛܢܗ ܨܪܗ̇ ܠܓܼܒܝܼܠܘܼܬܲܢ ܡ̣ܢ ܕܲܝܚܝܼܝܵܐ\nܘܒܡܘ ܠܕܹܗ ܕܕܠܵܐ ܢܸܩܦܵܐ ܝܠܕܬܢ ܐܲܪܥܵܐ܆\n:ܒܝܲܕ ܬܪܒܝܼܬܹܗ ܕܒܐܪ̈ܥܢܝܵܬܐ ܓ̣ܠܐ ܕܡܢܲܢ ܗ̄ܘ̣\nܘܕܣܒܼܠ ܚܫ̈ܐ ܚܘܝܼ ܟܝܢܹܗ ܕܡ̣ܢ ܡܵܝܘ̈ܬܐ ܗ̄ܘ̣. :ܒܡܵܘܹܗ ܐܟܪܸܙ ܥܲܠ ܬܲܪܥܘܼܬܼܵܐ ܕܗܘ̤ܝܬ ܒܐܝܼܕܹܗ\nܘܒܢܘܚܡܹܗ ܫܪ̣ܐ ܠܲܚܛܝܼܬܵܐ ܘܒܲܛܸܠ ܡܵܘܬܵܐ. :ܒܝܲܕ ܣܦܩܬܹܗ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ ܕܢܸܣܲܩ ܠܪܘܡܵܐ\nܘܲܒܼܙܘܼܚܵܝܹܗ ܪܲܡܪܵܡ ܦܓܼܪܢ ܡ̣ܢ ܕܲܚܝܼܚܵܐ. :ܒܕܘܟܲܬ ܨܦܪܐ ܗܘ̤ܵܐ ܠܲܢ ܕܢܚܹܗ ܐܲܪܥܢܝܵܐ\nܘܫܘܼܠܡ ܝܘܡܵܐ ܪܗܛܵܐ ܕܐܘܪܚܹܗ ܕܠܐܦܝ̈ ܪܵܘܡܵܐ. :ܢܦ̣ܩ ܡ̣ܢ ܨܦܪܐ ܘܠܚܗ̇ ܒܚ̈ܫܐ ܠܐܸܫܘܵܪ ܦܓܼܪܢ\nܘܢܚ ܒܠܡܹܐܢܵܐ ܕܪܘܡܵܐ ܕܠܥܸܠ ܐܝܟ ܕܒܪܡܵܫܐ. :ܒܝܲܕ ܡܲܣܩܬܹܗ ܦܬܚܢܲܢ ܬܲܪ̈ܥܹܐ ܕܐܚܝܼܕܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܐܥܠܲܢ ܥܡܗ ܠܩܕܘܿܫ ܩܘܿܕ̈ܫܐ ܕܠܐ ܡܲܦܣ ܗ̄ܘ̣ܵܐ. :ܣܠܸܩ ܕܚܝܼܢܲܢ ܥܲܡ ܪܘܡܪܡܹܗ ܠܘܵܬ ܐܝܼܬܘܼܬܼܵܐ\nܘܝܼܬܼܒܼ ܥܲܦܪܲܢ ܒܛܲܟܸܣܵܐ ܕܡܲܠܟܵܐ ܩܢܹܐ ܫܘܼܠܛܢܵܐ. :ܐܚܲܕ ܫܲܒܛܵܐ ܕܪܫܢܘܼܬܼܵܐ ܘܐܡܠܸܟ ܥܲܠ ܟܠ\nܘܫܪܝܼ ܦܩܕ ܒܕܠܐ ܕܝܼܠܹܗ ܐܲܝܟ ܥܒܼܘܿܕܵܐ. :ܐܹܝܘ ܕܚܝܼܚܵܐ ܕܟܼܡܵܐ ܝܼܪܸܒܼ ܒܲܕܠܵܐ ܕܝܼܠܹܗ\nܐܝܘ ܡܝܘܬܵܐ ܕܦܠܓܼ ܚܲܝܹ̈ܐ ܡ̣ܢ ܕܐ̄ܚܪ̈ܢܹܐ. :ܐܝܘ ܐܪܥܢܵܐ ܕܫܒܲܩ ܐܪܥܵܐ ܐܸܡܵܐ ܕܦܓܼܪܹܗ\nܘܥ݂ܲܠ ܕܢܕܝܲܪ ܒܥܘܼܒܵܐ ܕܐܸܡܵܐ ܕܠܵܐ ܒܲܟܼܝܵܢܹܗ. :ܐܝܘ ܥܦܪܢܵܐ ܕܐܪܦܝܼ ܐܬܼܪܹܗ ܥܘܼܡܪܵܐ ܕܙܒܼܢܵܐ\nܘܲܣܠܸܩ ܠܐܲܬܪܵܐ ܕܠܲܝܢ ܫܘܼܠܡܵܐ ܠܐܡܝܢܘܼܬܼ\n:ܐܹܝܘ ܒܲܪ ܛܘܗܡܵܐ ܐܕܡܝܵܐ ܓܒܝܼܠ ܡ̣ܢ ܐܲܪܥܵܐ\nܕܩܢܵܐ ܕܪܓܼܐ ܘܫܸܡ ܫܘܼܠܛܢܵܐ ܕܐܠܗܘܼܬܵܐ. :ܪܟܒܼ ܝܩܝܼܪܵܐ ܓܸܦܹ̈ܐ ܕܪܘܼܚܵܠ ܘܦܪܚ ܒܐܐܪ\nܘܐܬܗܲܪ ܐܢܘܿܢ ܠܟܢܫܲܝ̈ ܪܵܘܡܵܐ ܒܩܲܠܝܼܠܘܼܬܹܗ.","english":"his belly, he burned the boundary of mortality from the living one. And in his death, he showed that he is without end, the earth-born one. Through his upbringing among the earthly ones, he revealed what he is, and that he bore sufferings, he showed his nature, that he is from the living ones. In his death, he proclaimed the economy that was in his hand, and by his command, he loosed sin and abolished death. Through his departure, he showed us the way to ascend to the height, and by his victory, he exalted the body from the living one. In the place of morning, he was for us his earthly life, and the end of the day, the course of his way to the heights. He went out from the morning and burned with sufferings the fire of the body, and he lived in the evening of the height above, as at dusk. Through his ascent, he opened the doors that were closed, and he brought in with him to the holy of holies, which was not accessible. He ascended, living with his exaltation to the essence, and he sat, dust, in the order of a king, a firm ruler. He took the scepter of headship and reigned over all, and he began to command in what was not his own, as a servant. O the living one, how much he increased in what was not his own! O the mortal one, who divided life from the others! O the earthly one, who left the earth, the mother of his body, and entered the one who dwells in the depth of the mother who does not know him! O the dust, who abandoned his place, the dwelling of sacrifice, and ascended to a place that has no end, to the mother of essence! O the son of the race, the human, created from the earth, who stood on the ladder and placed the authority of divinity! He mounted the heavy wings of the spirit and flew in the air, and he hastened to show himself to the stars of the height by his swiftness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܲܪܥܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܲܪܥܘܼܬܼܵܐ (tarʿūṯā) is rendered 'economy' in the draft, but in Narsai's Christological context it often denotes the divine plan or dispensation of salvation, especially the incarnation and ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܕܘܿܫ ܩܘܿܕ̈ܫܐ","severity":"info","text":"The phrase 'holy of holies' (ܩܕܘܿܫ ܩܘܿܕ̈ܫܐ) echoes the Old Testament designation for the innermost sanctuary of the Temple (e.g., 1 Kings 6:16; Hebrews 9:3), here applied to the celestial realm Christ enters.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܪܥܢܵܐ","severity":"info","text":"The repeated term ܐܪܥܢܵܐ (arʿā, 'earthly one') and its cognates reflect Narsai's anthropological framework: the human being is 'earth-born' yet capable of transcending mortality through Christ's ascension, a theme central to his homilies.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܝܘ ... ܐܹܝܘ","severity":"info","text":"The series of exclamations beginning with ܐܹܝܘ ('O') forms a rhetorical climax, contrasting the paradoxes of Christ's nature (living/mortal, earthly/ascended) and mirroring the homiletic style of Narsai's memre.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܠܸܩ ܕܚܝܼܢܲܢ","severity":"info","text":"The phrase 'he ascended, living' (ܣܠܸܩ ܕܚܝܼܢܲܢ) parallels the description of Christ's ascension in Syriac liturgical tradition, where the living ascent prefigures the believer's resurrection, as in Ephrem's Hymns on the Nativity.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܛܢܗ ܨܪܗ̇","severity":"caution","text":"The phrase ܒܲܛܢܗ ܨܪܗ̇ ('his belly, he burned') is textually uncertain; the verb ܨܪܗ̇ may be a scribal error for ܨܪܦ ('purified') or ܨܪܚ ('shouted'), and the sense of 'burned the boundary of mortality' is contested.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'his belly, he burned' (ܒܲܛܢܗ ܨܪܗ̇) is ambiguous: the verb may be corrupt or a rare form; the reading 'burned' is adopted from the draft but not certain.","The referent of 'the living one' (ܕܲܚܝܼܚܵܐ) shifts between Christ and the divine essence; the translation assumes Christ as the subject throughout."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܒܬܗܪܐ ܪܲܒܵܐ ܩܡ̣ܘ ܟܢܫܝ̈ܗܘܢ ܕܫܡܝ̈ܢܐ\nܟܲܕ ܚܙܝܢ ܗ̄ܘ̣ܵܘ ܦܓܼܪܵܐ ܕܦ̇ܪܚ ܕܠܵܐ ܒܲܥܝܕܵܐ. :ܟܠܝܼܠܵܐ ܕܫܘܼܒܼܚܵܐ ܓܕܲܠܘ ܠܹܗ ܥܝܼܪܹ̈ܐ ܟܲܕ ܣ̇ܠܸܩ ܗ̄ܘ̣ܵܐ\nܕܚܙ̣ܘ ܕܲܕܲܪܲܫ ܐܘܼܪܚܵܐ ܠܐ̄ܢ̈ܫܐ ܠܘܵܬܼ ܟܸܢܫܲܝ̈ܗܘܿܢ. :ܗܘ̤ܘ ܐܝܙܓܲܕܹ̈ܐ ܠܘܵܬ ܬܠܡܝܼ̈ܕܹܐ ܕܟܼܡܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܐܦܨܚ ܐܸܢܘܿܢ ܒܝܲܕ ܚܸܘܪܹ̈ܐ ܕܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ. ܚܘܼܒܵܐ ܘܪ̈ܚܡܹܐ ܩܢܵܘ ܨܝܕ ܓܸܢܣܲܢ ܒܝܲܕ ܡܲܣܲܩܬܹܗ:\nܘܫܪܝܼܘ ܪܕܝܢ ܒܐܘܼܪܚܵܐ ܕܫܝܢܵܐ ܠܘܵܬ ܐ̄ܢܫܘܬܢ. :ܟܡܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܛܵܒܼ ܥܲܠ ܡܦܘܠܬܲܢ ܡ̣ܢ ܫܘܼܒܵܝܵܐ\nܘܕܚܙ̣ܘ ܩܘܡܲܢ ܒܝܲܓ ܒܲܪ ܓܢܣܢ ܚܕܝܘ ܐ̄ܬ̄ܒ ܘܐܬܒܝܲܐܘ. :ܒܥܪ ܦܘܩܕܢܵܐ ܣܓܼܗ̇ ܠܐܘܼܪܚܵܐ ܒܝܢܲܢ ܘܲܠܗܘܿܢ\nܘܲܫܪܝܗܝ ܒܕܡܹܗ ܠܓܼܙܪ ܕܝܼܢܵܐ ܕܣܓܼ ܚܘ̈ܒܬܲܢ. :ܒܡܨܥܝܘܼܬܹܗ ܫܝܢ ܟܠܐ ܒܝܲܕ ܡܪܟܠ\nܘܫܪܪܗ ܠܫܝܢܵܐ ܕܚܘܕܬ ܟܠܐ ܒܝܲܕ ܡܣܲܩܬܹܗ. :ܫܪ̣̰ܐ ܠܐܣܝܼܪܹ̈ܐ ܕܚܒܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܒܚܸܣܢܹ̈ܐ ܕܥܵܡ̣ܐ\nܘܒܲܝܐ ܐܢܘܿܢ ܒܲܫܒܼܚ̈ܝܵܬܵܐ ܕܩܲܒܸܿܠ ܘܝܼܪܬ. :ܗܘ̤ ܒܲܩܢܘܿܡܹܗ ܗܘ̤ܐ ܡܲܚܙܝܼ̈ܬܐ ܕܫܦܝܼܪ̈ܵܬܵܐ\nܘܓܕܠ ܐܝܢܝܢ ܟܠܝܼ̈ܠܹܐ ܦܐܝܐ ܠܪܸܫ ܙܵܟܘܼܬܹܗ. :ܒܒܛܢܗ ܫܘܼܒܼܚܵܐ ܠܐܠܗ ܟܠܐ ܡ̣ܢ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܫܝܢܵܐ ܒܐܪܥܵܐ ܘܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܠܲܕܠܵܐ ܣܲܒܼܪܵܐ\n:ܒܩܘܼܪܵܒܼ ܕܒܼܚܹ̈ܐ ܩܵܠ ܒܘܼܕܩܵܐ ܕܬܒܝܼܘܼܬܼܵܐ\nܕܗܵܐ ܣܝܼܡ ܠܓܙܪ ܕܝܼܢܵܐ ܘܠܐܬ̤ܐ ܕܫܲܝܢܵܐ. :ܥܡܲܕܹܗ ܩܪܐ ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܥܲܠ ܪܲܒܘܼܬܹܗ\nܘܩܵܠܹܗ ܕܐܒܼܐ ܡܲܟܼܪܸܙ ܚܘܼܒܹܗ ܘܪܒܘܼܬ ܕܲܪܓܹܗ. :ܨܘܡܹܗ ܡܲܟܼܪܸܙ ܥܲܠ ܙܵܟܘܼܬܹܗ ܕܒܓܼܘ ܚܘܼܪܒܵܐ\nܕܚܣܢܹܗ ܒܪܸ̈ܓܼܫܹܐ ܦܓܼܪ̈ܢܹܝܐ ܠܚ̇ܣܸܢ ܟܠܵܐ. :ܒܥܕܵܢ ܡܵܘܬܹܗ ܐܵܦ ܫܬܼܝܩܹ̈ܐ ܗܘ̤ܵܘ ܡܠܠܹ̈ܐ\nܕܥ̣ܨܐ ܐܢܘܿܢ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܘܲܩܢ̣ܵܘ ܚܲܝܠܵܐ.","english":"In great wonder the watchers of the heavens stood, when they saw the body that flew without end. The watchers wove for him a crown of glory as he ascended, for they saw that he had opened a way for men to their watchers. He was a messenger to the disciples who were sad, and he gladdened them by the white garments they had put on. Love and compassion stood toward the race through his ascension, and they began to pursue the way of peace toward humanity. They were sad over their fall from the beginning, but when they saw his resurrection through the son of the race, they rejoiced, sat down, and were comforted. The command greatly shortened the way through him and them, and he settled by his blood the island of peace that greatly increased our debts. Through his mediation, peace restrained all by the divider, and he established the peace that renewed all through his ascension. He loosed the prisoners who were bound in the bonds of the people, and he clarified them in the praises he received and inherited. He, by his resurrection, was showing beautiful things, and he grew crowns fitting for the head of his victory. In his belly, glory to God restrained all from his strengths, and peace on earth and good hope to the hopeless. Through the offering of the sacrifices, the sound of the proclamation of repentance, that behold, it is set for the island of peace and the sign of peace. His baptism called like a trumpet upon his greatness, and his voice of the father proclaims his love and the greatness of his rank. His fasting proclaims his victory, that within the destruction of his flesh, by spiritual senses, he restrained all. In the time of his death, even the silent were speakers, that they perceived a hidden sign and stood in strength.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The term ܥܝܼܪܹ̈ܐ (ʿīrē) means 'watchers' and refers to angelic beings, a common motif in Syriac literature for celestial guardians.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܝܼܠܵܐ ܕܫܘܼܒܼܚܵܐ","severity":"info","text":"The image of angels weaving a crown of glory for Christ echoes New Testament themes of Christ's glorification, such as in Revelation 4:4-10, though not a direct quotation.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܘܪܹ̈ܐ ܕܠܒܼܝܼܫܝܼܢ","severity":"info","text":"White garments (ܚܸܘܪܹ̈ܐ ܕܠܒܼܝܼܫܝܼܢ) symbolize purity and resurrection in Syriac baptismal and liturgical contexts, often associated with the newly baptized.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from Christ's death to his ascension, using a series of parallel clauses (e.g., 'he loosed... he clarified') to emphasize the transformative effects of the resurrection.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܓܙܪ ܕܝܼܢܵܐ","severity":"info","text":"The phrase 'island of peace' (ܓܙܪ ܕܝܼܢܵܐ) is a metaphor for a realm of tranquility, paralleling Narsai's other works where Christ establishes peace through his sacrifice.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܥܕܵܢ ܡܵܘܬܹܗ","severity":"caution","text":"The phrase 'in the time of his death' may be ambiguous, as it could refer to Christ's crucifixion or a symbolic death; the context of resurrection suggests a theological rather than literal death.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watchers' (ܥܝܼܪܹ̈ܐ) is ambiguous: they could be angels or a specific class of celestial beings; the reading taken is angelic beings.","The phrase 'by the divider' (ܒܝܲܕ ܡܪܟܠ) is unclear; it may refer to a mediating figure or a literal divider, but the context suggests Christ as mediator."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܩܵܠ ܢܡܝܡܹܗ ܩܛܠܹܗ ܠܡܵܘܬܵܐ ܘܕܵܫ ܠܚܛܝܼܬܵܐ\nܘܩܥ̣ܘ ܡܝ̈ܬܐ ܒܐܕܢܲܝ̈ ܡܵܘܬܼܵܐ ܕܐܲܝܟܿܘܿ ܥܘܼܩܣܵܟ. :ܒܝܘܿܡ ܡܲܣܩܬܹܗ ܩܪ̣ܵܐ ܠܐܪ̈ܥܢܹܐ ܘܲܠܫܡܝܼܢܹ̈ܐ\nܘܚܘܝܼ ܐܢܘܿܢ ܐܘܪܚܵܐ ܚܲܕܬܵܐ ܠܡܪܕܐ ܠܪܘܡܵܐ. :ܢܦ̣ܩܘ ܒܲܠܘܼܝܬܹܗ ܪ̈ܘܼܚܢܝܹܐ ܘܦܓܼܪ̈ܢܝܹܐ\nܕܢܸܚܙܘܿܢ ܦܓܼܪܗ ܐܲܝܟ ܦܪܚ ܪܘܼܚܵܢܵܐܝܼܬܼ. :ܗܲܢܝܼܵܐ [ܗ̄ܘ̣ܵܬ] ܚܙܵܬܵܐ ܕܦܲܓܼܪܹܗ ܠܐܪ̈ܥܢܝܹܐ\nܘܪܚܝܼܡ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܥܸܢܝܵܢ ܢܦܫܹܗ ܠܲܡܫܲܝ̈ܢܹܐ. :ܠܵܐ ܣܒܼܥܐ ܗ̄ܘ̣ܵܬ ܥܲܝܢܵܐ ܕܒܸܣܪܵܐ ܠܡܸܬܒܲܩܵܝܘܼ\nܒܪ̈ܓܼܫܝ ܦܓܼܪܗ ܟܲܕ ܡܙܕܝܲܚ ܥܲܠ ܡܲܪܟܲܫܵܬܐ. :ܠܐ ܡܢܚܝܢ ܗ̄ܘ̣ܵܘ ܪ̈ܘܚܢܝܹܐ ܢܦܘܫܘܢ ܡܸܢܹܗ\nܘܡܬ ܚܦܛܝܼܢ ܗ̄ܘ̣ܵܘ ܕܐܲܝܟܵܐ ܢܸܥܸܠܘܿܒܼ ܒܚܘܼܒܵܐ ܨܐܹܕܵܘܗܝ. :ܦܐܹܐ ܗ̄ܘ̣ܵܐ ܘܪܓܝܼܓ ܐܦܗܘ̤ ܙܲܒܼܢܵܐ ܕܐܣܬܠܲܩ ܒܹܗ\nܘܥܸܠܒ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܐܣܦܹܝܪ ܫܡܫܵܐ ܪܲܗܛܵܐ ܕܐܘܼܪܚܹܗ. :ܥܲܡ ܙܵܟܘܬܵܐ ܕܫܡܫܵܐ ܪܲܒܵܐ ܥܒܲܕ ܙܟܘܬܹܗ\nܘܦܪܣ ܢܘܼܗܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܠܐܲܪܘܥ ܦܸܢ̈ܝܵܢ. :ܒܝܲܪܚܵܐ ܕܙܟܼܐ ܢܘܼܗܪܵܐ ܠܚܫܟܵܐ ܕܟ̣ܵܗ̇ ܠܲܚܛܝܼܬܵܐ\nܘܪܕܦܗ̇ ܠܛܘܥܝܲܝ ܢܚܬܐ ܣܢܝܵܐ ܕܙܩܪ ܒܝܼܫܵܐ. :ܙܟܼܐ ܒܚܙܝܼܪܢ ܢܘܼܗܪܵܐ ܘܢܘܼܗܪܵܐ ܥܒܕܐ ܘܡܵܪܵܐ\nܘܚܒܼ ܚܫܘܟܼܵܐ ܥܲܡ ܚܸܫܘܿܟܼܵܐ ܠܸܠܚܐ ܕܛܘܼܥܝܲܝ. :ܩܡ ܢܗܝܼܪܵܐ ܒܪܗܛܵܐ ܕܐܘܼܪܚܹܗ ܒܕܲܪܓܼܵܐ ܕܲܠܥܸܠ\nܘܣܡܹܗ ܠܚܸܫܟܵܐ ܒܕܪܓܼܵܐ ܕܲܠܬܲܚܬ ܐܲܝܟ ܕܲܒܼܩܲܒܼܪܵܐ. :ܣܠܸܩ ܐܵܦ ܫܸܡܫܵܐ ܕܙܲܕܝܼܩܘܼܬܵܐ ܠܪܘܡܵܐ ܕܲܠܥܸܠ\n:ܘܣܲܚܦܵܗ̇ ܠܛܘܥܝܲܝ ܘܠܕܵܪ̈ܵܘܙܝܗ̇ ܠܥܘܼܡܩܵܐ ܕܲܠܬܚܬ\n:ܒܬܠܬ ܫܥܝܼ̈ܬ ܕܫܩܠ ܢܘܼܗܪܵܐ ܡ̣ܢ ܚܸܫܘܿܟܼܵܐ\nܘܦܣܩܗ ܠܪܗܛܗ ܘܬܚܡ ܡܠܝܗܝ ܒܕܪܓܼܐ ܕܲܠܬܲܚܬ.","english":"The sound of his ascension killed death and trampled sin. The dead cried out in the ears of death, \"Where is your sting?\" On the day of his ascension he summoned the earthly and the heavenly, and showed them a new way to ascend to the height. Spiritual and corporeal beings went out to meet him, for they saw his body flying as if it were spirit. The sight of his body was easy for the earthly, and the nature of his soul was very dear to the watchers. The eye of flesh was not sated with gazing, in the senses of his body as he was borne aloft over the chariots. The spiritual beings were not separated from him, but remained with him, and they were eager to know where he would enter with love, pursuing him. He was radiant and his face shone, the time of his ascension, and he surpassed the sphere of the sun, the course of its path. With the victory of the great sun he made his victory, and spread the light of his proclamation to the ends of the earth. In the month when light conquers darkness, he condemned sin and pursued the errors of the serpent, the ancient deceiver. Light conquered through the swine, and light became servant and master, and darkness with darkness he cast into the abyss of error. The watcher stood in the course of his path on the upper step, and placed darkness on the lower step as in a tomb. The sun of righteousness also ascended to the height above, and overwhelmed error and its deceits into the depth below. In three hours he took light from darkness, and stopped its course and confined its fullness to the lower step.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening line personifies death and sin as foes defeated by the sound of Christ's ascension, a motif common in Syriac poetry.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܪܟܲܫܵܬܐ","severity":"info","text":"The term 'chariots' (ܡܲܪܟܲܫܵܬܐ) likely alludes to Ezekiel's merkabah or to the heavenly chariot imagery in Syriac tradition, not a literal vehicle.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Where is your sting?' echoes 1 Corinthians 15:55, where death's sting is nullified by resurrection, here applied to the ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'the month when light conquers darkness' likely points to the spring equinox or Easter season, aligning the ascension with cosmic victory over evil.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of Christ surpassing the sun's sphere and spreading light parallels Narsai's homily on the ascension (ed. McLeod), where Christ outshines the sun as a type of his triumph.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Light conquered through the swine' is obscure; 'swine' (ܚܙܝܼܪܢ) may be a corruption or a rare epithet for a pagan symbol, but the sense is uncertain.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the swine' in the line 'Light conquered through the swine' is unclear; it may be a textual corruption or a reference to a specific adversary.","The phrase 'in three hours' could be literal or symbolic of a liturgical time frame, but the passage does not clarify."],"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":14,"ref":"p14","source":":ܫܡܗܹ̈ܐ ܬܠܵܬܐ ܝܗ̣ܒ ܐܵܦ ܡܲܠܟܲܢ ܠܲܬܪܹܥܣܲܪܬܹܗ\nܘܒܼܗܘܢ ܦܣܩܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܡܵܘܬܼܵܐ ܕܕܲܪܲܫ ܒܝܼܫܵܐ. :ܢܚܸܬܘ ܙܠܝܼܩܵܘ̈ܗܝ ܠܐܲܪܥܵܐ ܟܠܵܗ̇ ܒܲܕܡܘ̣ܬ ܡܸܛܪܵܐ\nܘܪܓܝܼ ܥܘܼܒܵܗ̇ ܡܲܫܸܠܘ ܦܸܐܪܹ̈ܝܗ ܒܚܲܡܝܼܡܘܼܬܹܗ. ܛܲܠܵܐ ܕܪ̈ܲܚܡܹܐ ܪܵܣ ܒܵܪܘܿܝܵܐ ܒܝܲܕ ܪܹܫܝܼܬܲܢ:\nܘܲܫܘܿܚܘ ܦܸܐܪܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܒܲܐܪܥܵܐ ܕܲܢܦܫܲܢ. :ܒܝܲܪܚܵܐ ܕܝܵܒܸܒܼ ܦܸܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ ܠܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ\nܒܟܪ ܦܸܐܪܹ̈ܐ ܕܡܲܩܢܼܐ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܒܛܢܹܗ ܒܢܝܼܵܣܢ ܝܲܪܚܵܐ ܕܐܝܼܬܵܘܗܝ ܒܘܼܟܼܪܵܐ ܕܫܲܢ̄ܬܐ\nܘܝܲܠܕܹܗ ܒܟܵܢܘ̣ܿܢ ܝܲܪܚܵܐ ܕܒܐܙ ܢܘܼܗܪܵܐ ܠܚܸܫܟܵܐ. :ܨܵܡ ܘܐܸܬܼܢܲܣܝܼ ܒܝܲܪܚܵܐ ܟܡܝܼܪܵܐ ܓܠܝܼܙ ܡ̣ܢ ܦܸܐܪܹ̈ܐ\nܘܒܟܪ ܦܸܐܪܹ̈ܐ ܕܚܘܼܡܣܵܢ ܢܲܦܫܹܗ ܡ̣ܢ ܚܘܼܬܚܵܬܹ̈ܐ. :ܕܒܲܚ ܠܩܲܢܘܿܡܹܗ ܒܙܲܒܼܢܵܐ ܕܚܵܒܼ ܒܹܗ ܐܵܕܼܵܡ ܒܐܘܼܟܼܠܵܐ\nܘܿܪܥܝܼ ܒܕܒܼܚܹܗ ܠܡܵܪܵܐ ܘܥܲܒܼܕܵܘ̈ܗܝ ܘܐܲܦܨܚ ܐܸܢܘܿܢ. :ܒܝܲܪܚܵܐ ܕܥܸܫܢܲܬ̤ ܚܲܝܵܒܘܼܬܹܗ ܕܐܵܕܵܡ ܒܲܥܕܢ\nܒܹܗ ܐܝܬ ܢܲܨܚ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܕܲܙܟܼܵܐ ܠܡܵܘܿܬܼܵܐ. :ܒܙܲܒܼܢܵܐ ܕܲܢܦܲܩ ܝܵܪܬܵܐ ܫܦܐܵܐ ܡ̣ܢ ܝܲܪܬܘܼܬܹܗ\nܥܲܠ̣ ܟܲܫܝܼܪܵܐ ܠܐ ܬܲܪܐ ܕܚܲܝܹ̈ܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ. :ܒܝܲܕ ܙܵܟܼܘܬܼܵܐ ܦܪܲܥ ܠܐܸܫܛܵܐ ܕܚܲܝܒܼܘܼܬܲܢ\nܘܟܲܬܒܢ ܥܲܡܹܗ ܒܫܲܝ̈ܐ ܘܝܵܪ̈ܬܹܐ ܕܥܘܼܬܼܪܵܐ ܕܲܢܣܲܒܼ. :ܐܲܦܢܝܼ ܫܒܝܬܿܢ ܡ̣ܢ ܚܲܣܝܼܫܵܐ ܕܲܫܒܼܵܐ ܠܓܸܢܣܲܢ\nܘܐܲܣܩܵܗ̇ ܠܐܬܼܪܵܐ ܕܠܵܐ ܚܵܣܸܢ ܠܗ̇ ܙܲܝܢܵܐ ܕܢܸܟܼܠܹܗ. :ܣܵܡܹܗ ܠܥܘܼܬܪܲܢ ܪܘܼܚܵܫܵܝܵܐ ܒܪܵܘܡܵܐ ܕܲܠܥܸܠ\nܕܠܵܐ ܡܸܬܚܲܒܲܠ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ ܕܲܪܓܼܝܼܓܼܵܬܐ. :ܢܓܕ ܪܸܥܝܵܢܵܐ ܠܘܵܬܼ ܣܝܼ̈ܡܵܬܼܵܐ ܕܣܝܼܡܲܬ̣ ܢܲܦܫܲܢ\nܕܢܸܪܕܹܐ ܒܕܝܼܠܲܢ ܘܠܵܐ ܢܸܬܦܲܫܲܟ ܒܲܕܠܵܐ ܕܝܼܠܲܢ.","english":"He gave three names also to his twelve apostles, and with them he cut off the path of death which the evil one had trodden. His rays fell upon the whole earth like rain, and the moisture of its depth made its fruits ripen in his warmth. The dew of mercy rained down from the Creator through the beginning, and the fruits of righteousness ripened in the earth of the soul. In the month which yields fruits and seeds for the life of the sacrifice, the fruits which give life without end ripened. He entered the month which is the first of the year, and gave birth through the womb of the month which brought light to the darkness. He fasted and was strengthened in the solid month, hidden from fruits, and ripened the fruits of violence against himself from the seals. He offered his resurrection in the sacrifice which Adam had spoiled by eating, and pleased the Lord and his servants with his offering, and made them rejoice. In the month of the condemnation of Adam after the fact, in it Adam found the cry of the two who conquer death. In the sacrifice from which a beautiful heir came forth from his inheritance, upon the worthy one, not the door of life which is indestructible. Through victory he repaid the debt of our condemnation, and enrolled with him in the gifts and inheritances of the wealth he received. He freed our captivity from the prison which suits our bodies, and raised her to a place which lacks nothing of the equipment of her whole. He placed our spiritual wealth in the height above, which is not corrupted by the stains of the passions. He directed the mind towards the treasures of the treasury of our soul, so that it might pasture on our own and not be scattered among what is not ours.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܠܵܬܐ ܫܡܗܹ̈ܐ","severity":"info","text":"The phrase 'three names' likely refers to the three additional names (or titles) given to the apostles, possibly alluding to a tradition of renaming or commissioning.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܲܢ ܠܲܬܪܹܥܣܲܪܬܹܗ","severity":"info","text":"The mention of 'twelve apostles' echoes the New Testament account of the twelve apostles (e.g., Matthew 10:2–4).","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܪܚܵܐ ܕܝܵܒܸܒܼ ܦܸܐܪܹ̈ܐ","severity":"info","text":"The 'month which yields fruits' likely refers to a specific liturgical month in the Syriac calendar, possibly Nisan (April), associated with spring and the resurrection.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The term 'sacrifice' (ܙܲܒܼܢܵܐ) is used repeatedly, likely referring to the Eucharistic sacrifice or Christ's self-offering, a key theme in Narsai's liturgical theology.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܵܕܼܵܡ ܒܐܘܼܟܼܠܵܐ","severity":"info","text":"The reference to Adam spoiling by eating parallels the Genesis narrative of the Fall (Genesis 3:6), connecting Christ's sacrifice as a reversal of Adam's sin.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܲܪܚܵܐ ܕ...","severity":"info","text":"The passage is structured around a series of 'month' (ܝܲܪܚܵܐ) references, creating a temporal framework that likely mirrors the liturgical year or the progression of salvation history.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'three names' given to the apostles is not specified; it may refer to a known tradition or be symbolic.","The phrase 'month which is the first of the year' could refer to Nisan or another calendar starting point; the Syriac context is ambiguous.","The 'fruits of violence' (ܦܸܐܪܹ̈ܐ ܕܚܘܼܡܣܵܥ) is an unusual expression; its precise meaning is uncertain, possibly referring to martyrdom or ascetic struggle."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܚܵܘܹܝܢ ܕܝܼܠܲܢ ܕܢܸܪܚܲܡ ܕܝܠܸܢ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ\nܘܠܵܐ ܢܸܦܲܟܪ ܒܲܕܠܵܐ ܕܝܠܸ̇ܢ ܐܲܝܟ ܗܕܝܘ̈ܛܹܐ. :ܚܕܡ ܢܲܦܫܲܢ ܒܝܲܕ ܡܘܼܠܟܵܢܹܐ ܕܲܥܬܼܝܼܕܵܬܵܐ\nܕܠܵܐ ܢܸܐܣܪܘܼܒܲܢ ܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܒܲܪܓܲܝܵܬܼܵܐ. :ܣܵܡ ܠܲܢ ܡܝܼܠܵܐ ܕܫܝܼܢܵܐ ܒܐܘܼܪܚܵܐ ܕܲܪܕܵܐ ܒܵܗ̇ ܗܘ̤\nܘܐܲܠܦܲܢ ܕܲܕܡܵܐ ܘܐܲܝܟܵܢ ܢܸܪܕܹܐ ܠܘܥܪ̈ܐ ܕܚܲܝܹ̈ܐ. :ܒܬܲܪܬܹ̇ܝܢ ܐܘܼܕ̈ܚܵܢ ܚܵܘܝܼ ܪܲܗܛܵܐ ܕܲܬܼܪܹܝܢ ܓܲܒ̈ܐ\nܕܟܼܠܢܵܫ ܢܸܪܕܹܐ ܒܐܲܝܕܵܐ ܕܨܵܒܹܐ ܒܝܲܕ ܚܹܐܕܘܬܹܗ. ܠܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ ܩܪܵܗ̇ ܕܐܲܠܨܵܐ ܡܛܠ ܥܲܡܠܵܗ̇. :ܘܗ̇ܝ ܕܐܲܒܼܪܵܢܵܐ ܩܪܵܗ̇ ܕܲܪܘܚܵܝܐ ܒܲܪ̈ܓܝܼܓܼܵܬܐ\n:ܗܘ̤ ܒܲܩܢܘܿܡܹܗ ܓܡܪܹܗ ܠܪܲܗܛܵܐ ܕܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ\nܕܠܵܐ ܢܬܪܦܹܐ ܐܲܝܢܵܐ ܕܚܵܙܸܩ ܒܵܬܲܪ ܡܸܠܵܘ̈ܗܝ. :ܗܵܐ ܚܙܲܩ ܡܲܠܟܵܐ ܒܐܘܼܪܚܵܐ ܚܲܕܬܐ ܕܡܲܠܟܵܐ ܕܪܵܘܡܵܐ\nܢܸܪܕܹܐ ܥܲܡܹܗ ܕܠܵܐ ܢܸܬܬܲܫܠܲܚ̇ ܡ̣ܢ ܓܲܝܵܣܹ̈ܐ. :ܗܵܐ ܩܒܲܠ ܢܝܼܫܵܐ ܠܚܲܝܠܘܵܬܹܗ ܒܲܬܕܥ ܪܵܘܡܵܐ\nܢܸܚܢܹܐ ܠܩܘܼܒܼܠܹܗ ܒܙܲܘܥܲܝ̈ ܢܲܦܫܵܐ ܚܠܵܦ ܗܲܕܵܡܹ̈ܐ. :ܗܵܐ ܦܬܲܚ ܬܲܪܥܵܐ ܕܐܸܣܛܵܕܝܼܘܿܢ ܠܒܹܝܬܼ ܡܲܠܟܘܼܬܼܵܐ\nܢܹܐܚܘܿܕ ܕܲܪܵܐ ܥܲܡ ܚܘܼܬܚܵܬܹܐ ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ. :ܗܵܐ ܚܫܲܠ ܙܲܝܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܠܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ\nܢܹܐܚܘܿܕ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܪܵܘܼܚܵܐ ܒܪܸܫ ܠܸܫܵܢܲܢ. :ܒܚܲܫܵܘ̈ܗܝ ܦܲܠܚܵܗ̇ ܠܐܲܪܥܵܐ ܕܦܲܓܲܪܢ ܡܲܠܝܲܬ̤ ܝܲܥܪܵܐ\nܬܵܘ ܢܲܪܡܹܐ ܒܵܗ̇ ܙܲܪܥܵܐ ܛܵܒܼܵܐ ܘܢܘܥܐ ܚܲܝܹ̈ܐ. :ܒܲܕܡܹܗ ܕܟܼܝܼ ܡܘܼܡܹ̈ܐ ܕܢܲܦܫܲܢ ܘܕܲܗܲܕܵܡܲܝ̈ܢ\nܕܠܵܐ ܢܸܬܟܲܬ̣ܿܡ ܒܲܪ̈ܓܼܝܼܓܼܵܬܐ ܕܝܲܨܪ̈ܢ ܒܝܼܫܵܐ. :ܒܕܒܼܚܹܗ ܫܲܝܸܢ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ ܥܲܡ ܫܵܠܘܿܚܹܗ\nܠܵܐ ܢܸܬܼܦܲܟܲܗ ܫܲܝܢܵܐ ܕܟܼܠܵܐ ܒܝܲܕ ܪܲܦܝܘܲܬܢ.","english":"He showed us that our love is like that of merchants, and he did not treat us as fools. He served himself through the keys of the future, so that the senses of the body would not hinder us in the inner chambers. He placed for us the word of the cross on the path of the way, and taught us where and how to tread the pastures of life. On two paths he showed the course of the two sides, so that whoever wishes may tread in the hand of his unity. He called the path of life a narrow one because of its labor. And that which Abraham called the spiritual path of the inner chambers, he, in his person, completed the course of the path of life, so that no place might be left for anyone to follow after his words. Behold, the king has set out on the new path of the king of Rome; he has trodden with him without being separated from the soldiers. Behold, he has received the sign for his powers in the knowledge of Rome; he has hastened to meet him with the movements of the soul instead of the limbs. Behold, he has opened the door of the stadium to the house of the kingdom; he has taken up the contest with the companions in the hidden air. Behold, he has loosed the spiritual weapon against the soul and the body; he has taken up the sword of the word of the spirit at the head of our tongue. In his sufferings he has worked the earth of the body, full of forest; come, cast into it good seed and seek life. In his blood he has purified the blemishes of our soul and of our limbs, so that the inner chambers of our evil nature may not be stained. In his sacrifice he has equaled height and depth with his messengers, so that the garment of all may not be rent by weakness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܪ̈ܘܿܫܹܐ","severity":"info","text":"The Syriac term ܦܵܪ̈ܘܿܫܹܐ (pārōšē) means 'merchants' or 'traders', a common metaphor in Syriac literature for those who exchange worldly goods for spiritual ones.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܢܵܐ","severity":"info","text":"The reference to Abraham calling the path 'spiritual' likely alludes to the Syriac exegetical tradition that Abraham represents the ideal of faith and spiritual journey, though no specific biblical verse is directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"The 'king of Rome' may refer to the Roman emperor, possibly Constantine, who is often depicted in Syriac Christian literature as a model Christian ruler. The 'new path' suggests a typological connection to Christ's ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ","severity":"info","text":"The repeated exclamation ܗܵܐ ('behold') marks a series of parallel clauses that structure the passage as a liturgical or homiletic enumeration of Christ's actions, typical of Narsai's rhetorical style.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܣܛܵܕܝܼܘܿܢ","severity":"info","text":"The term ܐܸܣܛܵܕܝܼܘܿܢ (esṭādyon) is a Greek loanword (στάδιον) meaning 'stadium', used here metaphorically for the arena of spiritual contest, paralleling Pauline athletic imagery (e.g., 1 Cor 9:24-27).","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܪ̈ܓܼܝܼܓܼܵܬܐ","severity":"caution","text":"The Syriac ܒܲܪ̈ܓܼܝܼܓܼܵܬܐ (bargīgāṯā) is ambiguous: it can mean 'inner chambers' or 'palaces', but here it likely refers to the inner spiritual chambers of the soul, a common theme in Syriac mysticism.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king of Rome' is not explicitly stated; it may be Constantine or a typological figure. The phrase 'hidden air' (ܗܵܘܢܵܐ ܟܲܣܝܵܐ) is ambiguous, possibly referring to the spiritual realm or the atmosphere of the ascension."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܒܝܲܕ ܡܲܣܲܩܬܹܗ ܐܲܣܸܩ ܦܲܕܼܪܲܢ ܝܲܩܝܼܪ ܪܸ̈ܓܼܫܹܐ\nܢܸܩܢܹܐ ܓܸܦܹ̈ܐ ܒܙܵܘܥ[...]ܘܦܫܵܐ ܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ. :ܦܵܘܠܘܿܣ ܩܵܥܹܐ ܒܲܘܼܬܼܝ̈ܩܵܬܹܗ ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ\nܕܐܲܣܩܲܢ ܥܲܡܹܗ ܒܕ[...] ܕܲܡܛܵܝܗܝ ܡ̣ܢ ܝܲܡܝܼܢܵܐ. ܡܝܼܬܢܲܢ ܥܲܡܹܗ ܘܐܲܚܝܢ ܥܲܡܹܗ ܕܡܸܬܲܢ ܐܝܼܬܼܵܘܗܝ. ܘܐܲܣܩܲܢ ܥܲܡܹܗ ܐܲܝܟ ܗܲܕܵܡܹ̈ܐ ܡ̣ܢ ܪܸܫ ܓܘܼܫܡܵܐ. :ܕܩܵܡ ܘܐܸܬܼܢܚܲܡ ܘܲܐܝܼܚ ܠܟܼܠܵܐ ܡܗܝܡܲܢ ܠܒܢ\nܣܠܸܩ ܬܲܐܡܸܠܟ ܠܥܸܠ ܡ̣ܢ ܟܠܵܐ ܫܲܪܝܼܪܵܐ ܠܲܢ. ܒܚܘܼܒܵܐ ܕܢܲܦܫܲܢ ܢܛܪܚܘܼܒܹܗ ܗ̇ܘ ܕܲܦܐܹܐ ܠܹܗ:\nܘܠܵܐ ܢܸܬܼܦܲܠܲܓ ܥܲܠ ܡܘܼܠܟܢܵܘ̈ܗܝ ܒܲܕܪ̈ܚܝܩܝܼܢ. :ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܢܸܣܗܸܕ ܟܠܫܵܥ ܥܲܠ ܡܲܣܲܩܬܹܗ\nܕܥܬܝܼܕ ܕܢܸܐܬܹܐ ܒܵܗ̇ ܒܲܚܙܵܬܵܐ ܕܐܸܣܬܲܠܲܩ ܒܵܗ̇.","english":"By his ascension he raised up the heavy burden of the senses. The knots of the wings in the tremor [...] and he remained where he was. Paul cries out in his testaments like a trumpet, that he ascended with him in the [...] that reached him from the depths. He died with him and lived with him, that which is mortal by nature. And he ascended with him like limbs from the head of the body. He stood and was changed, and like a fire he made the whole heart faithful. He ascended; you shall contemplate him above all, the true one for us. In the love of his soul he prepared his service, that which is fitting for him. And he was not divided over his possessions in the distant places. With the spirits he testified every hour concerning his ascension, which is destined to come in the vision by which he ascended.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Christ's ascension as lifting the 'heavy burden of the senses,' suggesting a spiritual liberation from corporeal limitations.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to Paul crying out in his 'testaments' likely alludes to 2 Corinthians 5:14-15 or similar Pauline passages on resurrection and ascension.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܣܲܩܬܹܗ","severity":"info","text":"The term 'masaqteh' (his ascension) is a key Christological term in Narsai, denoting the salvific ascent of Christ.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homilies often employ Pauline imagery to articulate Christ's dual nature and the believer's spiritual journey.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage concludes the homily with a series of parallel statements emphasizing Christ's ascension and its transformative effect on believers.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܵܘܥ[...]","severity":"caution","text":"The Syriac text contains a lacuna after 'ܙܵܘܥ' (tremor), making the exact sense of the phrase uncertain.","cites":[{"key":"ed:dsc-72","label":"source edition: On the Ascension","url":"https://syriaccorpus.org/72"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'ܙܵܘܥ[...]' leaves the phrase about wings and tremor incomplete; the reading assumes a reference to spiritual ascent.","The phrase 'in the [...] that reached him from the depths' is ambiguous due to a lacuna; it likely refers to Paul's mystical experience."],"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."}]}]}