{"slug":"dsc-73","id":"syriac:dsc:dsc-73","title":"On Pentecost","title_source":"On Pentecost","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:02Z","cost_usd":0.012617},"source":{"registry_id":"syriac:dsc:dsc-73","work_id":"dsc-73","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/73"},"stats":{"passages":18,"english_words":5020,"coptic_letters":0,"source_letters":10927,"commentary_units":105,"commentary_kinds":8,"derived_notes":0,"ambiguities":32,"work_notes":4,"external_links":6,"timeline":6},"summary":{"work":"dsc-73","abstract":"On Pentecost is a memrā (metrical homily) attributed to Narsai (d. ca. 503), a key theologian of the East Syrian Church. Composed in isosyllabic couplets, the poem celebrates the descent of the Holy Spirit at Pentecost, drawing on typological and liturgical imagery from Syriac tradition. The work reflects the exegetical influence of Theodore of Mopsuestia and was used in the East Syrian Pentecost liturgy. The Syriac text survives in manuscripts from the 9th century onward, with the edition in ed:dsc-73 lacking a critical apparatus. The poem employs vivid metaphors—such as the Spirit as a treasury, cymbals, and a trumpet—to convey the renewal and sanctification brought by the Spirit, echoing themes from Acts 2 and Syriac hymnody.","historical_context":"Narsai (d. ca. 503) was a leading figure of the School of Edessa and later the School of Nisibis, centers of East Syrian theological and exegetical tradition. His works, including On Pentecost, were composed in Syriac, the liturgical language of the East Syrian Church, likely in the late 5th century. The memrā form—a metrical homily in isosyllabic couplets—was standard for Narsai’s liturgical poetry, designed for performance in the liturgy. The poem’s content reflects the Antiochene exegetical tradition mediated through Theodore of Mopsuestia, emphasizing typological interpretation and the historical reality of salvation. The work was transmitted in East Syrian liturgical manuscripts, with the earliest surviving copies dating to the 9th century. Its inclusion in Pentecost liturgies indicates its ongoing use in the East Syrian rite. The edition in ed:dsc-73 follows the manuscript tradition of the East Syrian School but does not provide a critical apparatus, limiting assessment of textual variation.","significance":"On Pentecost is a key witness to the development of Syriac liturgical poetry and the reception of Antiochene exegesis in the East Syrian tradition. It exemplifies Narsai’s role in shaping the poetic and theological language of the Pentecost celebration, using vivid imagery to articulate the Spirit’s role in renewal and sanctification. The work also illustrates the continuity of Syriac hymnody with earlier Jewish and Christian typological traditions.","timeline":[{"date":"Late 5th c.","event":"Composition of On Pentecost by Narsai, likely in the School of Edessa or Nisibis."},{"date":"ca. 503","event":"Death of Narsai, traditional author of the memrā."},{"date":"9th c.","event":"Earliest extant manuscripts of On Pentecost, reflecting East Syrian liturgical use."},{"date":"5th–6th c.","event":"Flourishing of the School of Edessa and Nisibis, centers of East Syrian theology and exegesis."},{"date":"4th–5th c.","event":"Theodore of Mopsuestia’s exegetical works, which influenced Narsai’s theology."},{"date":"20th c.","event":"Modern edition of the Syriac text in ed:dsc-73, based on 9th-century and later manuscripts."}],"relations":[{"work":"Acts of the Apostles","relation":"Provides the biblical narrative of Pentecost (Acts 2:1–4) that the memrā elaborates.","key":"","label":null,"url":null},{"work":"Theodore of Mopsuestia, Commentary on the Gospel of John","relation":"Exegetical source for Narsai’s typological interpretation of the Spirit.","key":"","label":null,"url":null},{"work":"Narsai, On the Nativity of Our Lord","relation":"Another memrā by Narsai, sharing the same metrical form and liturgical function.","key":"","label":null,"url":null},{"work":"East Syrian Pentecost Liturgy","relation":"Liturgical context in which the memrā was used, as indicated by manuscript rubrics.","key":"","label":null,"url":null},{"work":"Syriac Hymnody of Ephrem the Syrian","relation":"Precedent for the use of musical and natural imagery in Syriac poetry on the Spirit.","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 historical context."},{"key":"wikipedia:School of Edessa","label":"School of Edessa","url":"https://en.wikipedia.org/wiki/School_of_Edessa","reason":"Institution associated with Narsai’s early career and theological formation."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Later institution where Narsai taught and composed many works."},{"key":"wikipedia:Theodore of Mopsuestia","label":"Theodore of Mopsuestia","url":"https://en.wikipedia.org/wiki/Theodore_of_Mopsuestia","reason":"Key exegetical influence on Narsai’s theology."},{"key":"wikipedia:Pentecost","label":"Pentecost","url":"https://en.wikipedia.org/wiki/Pentecost","reason":"Biblical and liturgical feast that the memrā celebrates."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition to which Narsai and the work belong."}],"cautions":["The attribution to Narsai is traditional and not definitively proven; the dating relies on internal references and manuscript colophons from the 9th century or later.","The edition in ed:dsc-73 lacks a critical apparatus, so the user cannot assess textual fluidity or scribal interventions across manuscripts.","The phrase 'burden of sacrifice' (tūgārā d-zeḇā) is ambiguous and may refer to the Old Law sacrificial system or the weight of sin; the translation is tentative."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000595,"generated":"2026-11-15T02:54:00Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/73"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8575"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-73","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":105,"english_words":5020,"source_letters":17107,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā in isosyllabic couplets, a standard form for Narsai’s liturgical poetry. The Syriac text in ed:dsc-73 follows the manuscript tradition of the East Syrian School.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) is the traditional author. The dating rests on internal references to the liturgical celebration of Pentecost and on the manuscript colophons, which are not earlier than the 9th century.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was used in the East Syrian liturgy for Pentecost, as indicated by its inclusion in liturgical manuscripts. It reflects the exegetical tradition of Theodore of Mopsuestia, mediated through Narsai’s school.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition in ed:dsc-73 does not provide a critical apparatus for variant readings across manuscripts. The user cannot assess textual fluidity or scribal interventions from this source alone.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{"ed:dsc-73":{"label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܝܘܿܡ ܥܹܐܕܼܵܐ ܕܦܲܢܛܹܩܘܼܣܛܹܐ\nܡܐܡܪܐ ܕܥܣܪܝܢ ܘܫܒܥܐ\nܕܥܲܠ ܝܘܿܡ ܥܹܐܕܼܵܐ ܕܦܲܢܛܹܩܘܼܣܛܹܐ\nܥܘܼܢܵܝܵܐ\nܐܵܘ ܡܵܝܘܿܬܹ̈ܐ ܢܸܦܘܿܥ ܚܵܘܒܿܬܼܵܐ ܠܡܵܘܪܸܒܼ ܓܸܢܣܲܢ ܒܚܲܝܠܵܐ\nܕܚܸܟܼܡܵܬܹ̈ܗ: ܐܲܚܝ̈. :ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܦܬ݂ܲܚ ܒܵܪܘܿܝܵܐ ܩܕܼܵܡ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܐܲܥܬܲܪ ܐܸܢܘܿܢ ܡ̣ܢ ܣܝܼ̈ܡܵܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܀ :ܒܡܵܐܢܵܐ ܣܵܡܹܗ ܠܥܘܼܬܼܪܹܗ ܡܲܥܬܲܪ ܟܠܵܐ\nܘܟܲܕܼ ܗܘ̤ ܫܝܼܛܵܐ ܗ̄ܘ̣ ܢܛ݂ܲܪ ܒܹܗ ܓܲܙܵܐ ܕܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܀ :ܛܝܼܢܵܐ ܪܲܦܝܵܐ ܥܒܲܕܼ ܓܹܐܙܲܒܼܪܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܹܗ\nܘܫܲܓܼܪܹܗ ܒܪܘܼܚܵܐ ܘܣܵܡ̣ ܒܹܗ ܪܘܼܚܵܐ ܫܒܼܝܼܚܵܐ ܒܫܝܼܛܵܐ ܀ :ܐܲܝܟ ܟܸܢܵܪܹ̈ܐ ܒܡܸܢܲܝ̈ ܦܲܓܼܪܹܗ ܙܡܲܪ ܟܲܣܝܵܬܹ̈ܐ\nܘܚܲܟܿܝܼ ܒܩܵܠܹܗ ܠܐܲܪ݁ܥܵܢܵܝܹܐ ܘܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܥ̣ܵܐ ܦܘܼܩܵܕܵܢܵܐ ܒܠܸܫܵܢ ܒܸܣܪܵܐ\nܘܲܟܼܢܲܫ̣ܘ ܨܹܐܕܼܵܘܗܝ ܪ̈ܘܼܚܵܢܵܝܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ ܀ :ܩܲܢܝܵܐ ܪܥܝܼܥܵܐ ܗܘ̤ܵܐ ܐܲܒܿܘܼܒܼܵܐ ܠܪܘܼܚܵܐ ܚܲܝܵܐ\nܘܦܲܨܲܚ ܟܠܵܐ ܒܗܲܢܝܼܐܘܼܬܼܵܐ ܕܵܙܡܝܼܪ̈ܵܬܹܗ ܀ :ܡ̇ܘܠܸܕܼ ܚܲܫܹ̈ܐ ܫܪ̣̱ܵܐ ܒܹܗ ܚܲܝܠܵܐ ܡܲܚܸܐ ܠܟܼܠܵܐ\nܘܫܲܪܝܼ ܡܲܪܕܸܿܐ ܚܲܝܹ̈ܐ ܠܟܼܠܵܐ ܒܪܘܼܚ ܣܸܦ̈ܘܵܬܹܗ ܀ :ܟܪܝܼܗܵܐ ܕܲܪܡܸܐ ܒܟܹܐܒܹ̈ܐ ܕܥܵܘ̣ܠܵܐ ܢܘܼܓܼܪܵܐ ܕܙܲܒܼܢܵܐ\nܫܲܪܝܼ ܡܲܐܣܸܐ ܟܹܐܒܹ̈ ܕܦܲܓܼܪܵܐ ܘܡܘܼܡܹ̈ܐ ܕܢܲܦܫܵܐ ܀ :ܩܲܝܣܵܐ ܕܝܼܒܸܫ ܒܚܘܼܡ̇ܐ ܩܲܫܝܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܐܲܦܪܲܥ ܡܸܫܢܹܠܝ ܘܲܛܥ݂ܲܢ ܦܹܐܪܹ̈ܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܀ :ܟܲܪܡ̇ܐ ܕܲܛܠ݂ܲܡ ܦܵܠ ܦܘܼܠܚܵܢܵܐ ܘܐܵܘܥܝܼ ܝܥܪܵܐ\nܒܲܟܲܪ ܡܸܢܹܫܠܝ ܣܓܼܘܼܠܵܐ ܕܚܲܡܪܵܐ ܘܲܦܪ̣݂ܲܥ ܫܘܼܒܼܚܵܐ ܀","english":"On Pentecost — Narsai\n\nA discourse of twenty-seven\n\nOn the day of the feast of Pentecost\n\nA prayer\n\nO mortals, seek the forgiveness of sins to increase the body with the power of his wisdom. My brothers, the treasury of the Spirit, the Creator opened before the mortals and enriched the sign from the treasures of the greatness of his power. With a hundred he placed his wealth, enriching all, and while he was scattered, he preserved in it the treasury of praises. A broad sign he made of the treasure of his mysteries and sent it forth with the Spirit and placed in it the glorious Spirit in the scattered one. Like cymbals in the limbs of his body, he sang hidden things and proclaimed with his voice to the earthly and the heavenly. Like a trumpet, the command cried out in the language of flesh and the spiritual and corporeal ones were gathered to him. A firm foundation was the channel for the living Spirit and all rejoiced in the sweetness of his melodies. The power that gives life to all dissolved the pains that were bound in him and began to give life to all by the breath of his lips. The sick one who lies in the pains of iniquity, the burden of sacrifice, began to heal the pains of the body and the blemishes of the soul. A tree that withered in the harsh heat of the thorns, it put forth fruit and bore fruits of sweetness. A vine that was oppressed, it put forth cultivation and brought forth a shoot; it produced from it a cluster of wine and yielded glory.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܝܘܿܡ ܥܹܐܕܼܵܐ ܕܦܲܢܛܹܩܘܼܣܛܹܐ","severity":"info","text":"The opening rubric identifies the work as a memrā (metrical homily) for Pentecost, numbered twenty-seven in a cycle.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term ʿuṭāyā (prayer) marks the following lines as a formal invocation, typical of Narsai’s homiletic openings.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܲܙܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The phrase 'treasury of the Spirit' echoes the Pentecost narrative (Acts 2:1–4) where the Holy Spirit descends as a gift, here depicted as a treasure opened by the Creator.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܝܟ ܟܸܢܵܪܹ̈ܐ","severity":"info","text":"The comparison of the Spirit’s action to cymbals (kinnārē) and a trumpet (šipūrā) reflects Syriac liturgical imagery, where musical instruments symbolize the proclamation of divine mysteries.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܲܝܣܵܐ ܕܝܼܒܸܫ","severity":"info","text":"The image of a withered tree putting forth fruit parallels the vine metaphor in the following lines, both evoking renewal through the Spirit, a common trope in Syriac Pentecost hymns.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܘܼܓܼܪܵܐ ܕܙܲܒܼܢܵܐ","severity":"caution","text":"The phrase 'burden of sacrifice' (tūgārā d-zeḇā) is ambiguous: it may refer to the sacrificial system of the Old Law or to the weight of sin; the translation 'burden of sacrifice' is tentative.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with a hundred he placed his wealth' (ܒܡܵܐܢܵܐ ܣܵܡܹܗ ܠܥܘܼܬܼܪܹܗ) is obscure; it may refer to a hundredfold abundance or a specific numerical symbol.","The identity of 'the scattered one' (ܫܝܼܛܵܐ) is unclear; it could denote humanity, the apostles, or the created world."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܝܵܪܵܪܬܵܐ ܕܒܲܪܕܲܪ ܥܘܼܬܼܪܵܐ ܕܲܢܣ݂ܲܒܼ ܙܒܲܠܝܼܠܘܼܬܼܵܐ\nܦܢ̣ܵܐ ܨܹܝܕܼ ܐܲܒܼܘܼܗܝ ܘܲܣܘ݂ܲܝ ܠܐܘܼܪܥܹܗ ܘܝܲܗ̣̄ܒܼܠܹܗ ܥܘܼܬܼܪܹܗ ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܡܣ݂ܲܚ ܒܵܪܘܿܚܵܐ ܠܘܼܩܒܲܠ ܚܲܝܲܝ̈ܢ\nܘܥܲܦܩܹܗ ܠܓܸܢܣܲܢ ܒܝܲܕܼ ܪܹܫܝܼܬܼܵܐ ܕܢܲܣ݂ܲܒܼ ܡܸܢܲܢ ܀ :ܟܲܣܝܼ ܨܲܥܪܵܢ ܒܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ ܕܙܲܩ̣ܪܘܼܗ̇ ܪ̈ܲܚܡܹܐ\nܘܝܲܗ̄ܒܼ ܪܲܗܒܼܘܿܢܵܐ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܐܲܝܟ ܥܸܙܲܩܬܼܵܐ ܀ :ܙܲܡܸܢ ܘܲܩܪܵܢ ܠܲܚܠܘܿܠ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ\nܘܲܠܡܸܫܬܿܘܼܬܼܵܐ ܕܡܲܠܝܵܐ ܛܘܼܒܹ̈ܐ ܕܠܵܐ ܡܸܣܬܿܒܼܥܝܼܢ ܀ :ܒܐ̄ܪܵܙܵܐ ܡܲܟܼܪܲܢ ܠܫܵܘܬܵܦܘܼܬܼܵܐ ܕܲܠܘܵܬܼ ܚܘܼܒܹܿܗ\nܘܦܲܬ̣ܿܚ ܓܲܙܹܗ ܘܚܲܬܸܿܡ ܡܸܠܵܘ̈ܗܝ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܓܒܼܵܐ ܡ̣ܢ ܓܸܢܣܲܢ ܚܲܕܼ ܗܲܕܼܵܡ̇ܐ ܐܲܝܟ ܪܹܫܝܼܬܼܵܐ\nܘܩܲܕܿܫܹܗ ܒܪܘܼܚܵܐ ܘܩܲܒܸܿܠ ܕܸܒܼܚܹܗ ܐܲܝܟ ܦܘܼܪܩܵܢܵܐ ܀ :ܥܲܒܼܕܹܿܗ ܓܲܙܵܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܘܲܕܼܚܲܠ̈ܝܵܬܼܵܐ\nܘܐܲܡܠܸܟ ܒܐܝܼܕܹܗ ܕܢܲܥܬܲܪ ܟܠܵܐ ܡ̣ܢ ܡ̇ܘܗܲܒܼܬܹܗ ܀ :ܒܹܗ ܐܸܫܬܵܘܕܿܝܼ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ ܘܝܵܪܬܿܘܼܬܼ ܚܲܝܹ̈ܐ\nܘܥܲܒܼܕܹܿܗ ܢܸܒܼܥܵܐ ܕܢܲܫܩܸܐ ܠܕܼܝܼܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܹܗ ܀ :ܡ̣ܠܵܝܗܝ ܡ̣ܢ ܚܲܝܠܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܕܠܵܐ ܡܸܬܼܒܲܨܲܪ\nܕܢܼܬܸܿܠ ܚܲܝܠܵܐ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ ܡܚܝܼܠܲܬܼ ܚܲܝܠܵܐ ܀ :ܡ̣ܠܲܟ ܘܐܸܫܬܵܘܕܿܝܼ ܠܲܡܫܲܡܫܵܢܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܕܢܲܥܬܲܪ ܐܸܢܘܿܢ ܡ̣ܢ ܡܲܠܝܘܼܬܼܵܐ ܕܚܲܝܠܵܐ ܕܲܢܣܲܒܼ ܀ :ܠܲܒܸܿܒܼ ܐܸܢܘܿܢ ܟܲܕܼ ܐܵܙܹ̇ܠ ܗ̄ܘ̣ܵܐ ܠܘܵܬܼ ܫܵܠܘ̇ܚܹܗ\nܕܗܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܘܲܡܫܲܕܲܪ ܐ̄ܢܵܐ ܡܘܼܠܟܵܢܵܐ ܕܐܵܒܼܝ ܀ :ܦܵܪܲܩܠܹܛܵܐ ܟܲܢܝܹܗ ܠܥܘܼܬܼܪܵܐ ܕܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ\nܕܲܡܨܸܐ ܡܒܲܝܲܐ ܠܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܟܲܪܝܼܘܼܬܼ ܢܲܦܫܵܐ ܀","english":"The treasury of the Son, the abundance of the Spirit, he took and gave. He turned toward his father and set his path, and gave him his wealth. With love and mercy, he anointed the Spirit toward the life of the body, and he embraced the body through the beginning that he took from it. He covered the hair with the stole of the glory of mercy that he had, and he gave the fear of the power of the Spirit like a pledge. He gathered and called the assembly of the life without end, and to the feast of the fullness of blessings that are not exhausted. With a mystery, he made known the partnership with her love, and he opened her treasury and sealed her words through the deeds. He chose from the body one member as a beginning, and he sanctified it with the Spirit and received its sacrifice as a redemption. He made it a treasury of secrets and of fears, and he ruled in his hand that he might enrich all from his gift. In him he confessed to the sons of his body and the inheritance of life, and he made it a request that he might give his own to drink from his life. He filled them with the power of his divinity that is not diminished, that he might give power to mortality that weakens power. He reigned and confessed to the deacons of his proclamation, that they might be enriched from the fullness of the power that he took. His heart was gladdened as he went to his sender, for behold, he goes and sends the messages of my father. The Paraclete called the wealth of the confession of his words, that he might be able to bring about the poverty of the betrayal of the self.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܪܲܩܠܹܛܵܐ","severity":"info","text":"The Syriac term ܦܵܪܲܩܠܹܛܵܐ (Paraclete) is a loan from Greek παράκλητος, meaning advocate or comforter, and is used in Syriac Christian literature for the Holy Spirit, especially in connection with Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܩܲܕܿܫܹܗ ܒܪܘܼܚܵܐ ܘܩܲܒܸܿܠ ܕܸܒܼܚܹܗ ܐܲܝܟ ܦܘܼܪܩܵܢܵܐ","severity":"info","text":"The language of sanctifying a member and receiving a sacrifice as redemption echoes typological readings of Old Testament sacrifice, particularly the consecration of Aaron and his sons (Exodus 29) and the notion of sacrifice as a type of Christ's redemption.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܣܝܼ ܨܲܥܪܵܢ ܒܐܸܣܛܲܠ ܫܘܼܒܼܚܵܐ","severity":"info","text":"The image of covering the hair with a stole of glory may allude to the liturgical vesting of clergy, specifically the stole (ܐܸܣܛܲܠ) worn by deacons and priests in Syriac tradition, symbolizing authority and divine grace.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܒܼܵܐ ܡ̣ܢ ܓܸܢܣܲܢ ܚܲܕܼ ܗܲܕܼܵܡ̇ܐ","severity":"info","text":"This passage shifts from a general description of the Spirit's action to a specific ritual act: choosing one member from the body, sanctifying it, and receiving its sacrifice. This marks a structural transition from cosmic to ecclesial imagery.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܥܲܒܼܕܹܿܗ ܢܸܒܼܥܵܐ ܕܢܲܫܩܸܐ ܠܕܼܝܼܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܹܗ","severity":"info","text":"The motif of giving one's own to drink from his life parallels Eucharistic language in Syriac tradition, where the blood of Christ is the drink of immortality; cf. the liturgical formula in the Liturgy of Addai and Mari.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܨܸܐ ܡܒܲܝܲܐ ܠܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܟܲܪܝܼܘܼܬܼ ܢܲܦܫܵܐ","severity":"caution","text":"The final clause is textually uncertain: ܕܲܡܨܸܐ ܡܒܲܝܲܐ may be corrupt or a rare verb form. The translation 'bring about the poverty of the betrayal of the self' is tentative; the sense may refer to the Paraclete overcoming self-betrayal or spiritual poverty.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Son' in the opening line is ambiguous: it may refer to Christ or to a human figure (e.g., a priest or apostle) acting as a son. The reading taken follows the Christological interpretation common in Narsai's Pentecost homilies.","The phrase 'the beginning that he took from it' (ܪܹܫܝܼܬܼܵܐ ܕܢܲܣ݂ܲܒܼ ܡܸܢܲܢ) is ambiguous: it could refer to the Spirit taking a beginning from the body, or to the body receiving a beginning from the Spirit. The translation opts for the latter, consistent with the Spirit's agency."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܩܪ̣ܵܝܗܝ ܡܘܼܠܟܵܢܵܐ ܕܢܸܩܒܿܘܿܠ ܣܲܒܼܪܵܐ ܒܪܸ̈ܥܝܵܢܵܝܗܘܿܢ\nܕܐܸܡܲܬܼܝ ܢܸܚܙܘܿܢ ܟܲܕܼ ܡܸܬܼܦܲܠܲܓܼ ܥܘܼܬܼܪܹܗ ܒܓܸܠܝܵܐ ܀ :ܩܪ̣ܵܝܗܝ ܬܘܼܒܼ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܪܵܘܡ̇ܐ ܠܥܸܠ ܡ̣ܢ ܟܠܵܐ\nܕܲܡܨܸܐ ܚܵܣܹ̇ܢ ܘܙܵܟܹ̇ܐ ܠܟܼܠܵܐ ܒܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܐܲܢ̄ܬܿܘܿܢ ܩܵܘܵܘ ܒܐܲܬܼܪܵܐ ܕܲܝܗܘܼܕܼ ܐܲܝܟܵܐ ܕܚܸܫܹ̇ܬܼ\nܥܕܲܡ̇ܐ ܕܐܸܬܸܿܠ ܚܲܝܝܠܵܐ ܕܪܘܼܚܵܐ ܒܗܲܕܵܡܲܝ̈ܟܿܘܿܢ ܀ :ܒܨܸܗܝܘܿܢ ܩܵܘܵܘ ܐܲܝܟ ܒܘܼܕܵܩܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܕܡܸܢܵܗ̇ ܢܸܦܘܿܩ ܐܲܝܢܵܐ ܕܲܡܨܸܐ ܠܡܸܫܒܲܩ ܥܵܘ̣ܠܵܐ ܀ :ܥܵܘ̣ܠܵܐ ܕܥܲܡܡܹ̈ܐ ܨܒܼܵܐ ܕܲܢܒܲܛܸܠ ܒܥܸܠܲܬܼ ܥܲܡܵܐ\nܘܣܵܡ̣ܵܗ̇ ܠܥܸܠܬܼܵܐ ܕܡܸܛܠ ܝܲܥܩܘܿܒܼ ܡܲܗܦܸܟ ܥܵܘ̣ܠܵܐ ܀ :ܒܨܸܗܝܘܿܢ ܚܵܘܝܼ ܕܐܝܼܬܼܵܘܗܝ ܢܘܼܗܪܹܗ ܘܲܓܼܙܵܪ ܕܝܼܢܹܗ\nܟܲܕܼ ܡܲܢܗܲܪ ܟܠ ܘܲܡܩܲܛܪܸܓܼ ܒܝܲܕܼ ܒܘܼܚܪܵܢܹܗ ܀ :ܒܕܼܘܼܟܿܬܵܐ ܕܲܓܼܒܼܵܐ ܘܲܩܪ̣ܵܗ̇ ܒܲܫܡܹܗ ܘܣܵܡ̣ ܢܵܡܘܿܣܵܘ̈ܗܝ\nܬܲܡ̇ܢ ܦܲܫܸܩ ܚܹܝܠ ܦܸܠ̈ܐܵܬܼܵܐ ܘܟܲܣܝܘܼܬܼ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܠܛܘܼܪܵܐ ܕܨܸܗܝܘܿܢ ܙܲܡܸܢ ܘܲܩܪ̣ܵܐ ܠܫܲܒܼܛܲܝ̈ ܥܲܡܡܹ̈ܐ\nܘܚܲܕܿܝܼ ܐܸܢܘܿܢ ܒܲܚܠܘܿܠ ܕܸܒܼܚܹ̈ܐ ܢܵܡܘܿܣܵܝܹ̈ܐ ܀ :ܒܨܸܗܝܘܿܢ ܦܲܫܸܩ ܐܵܦ ܦܸܠܐܬܼܵܐ ܕܗܵܝ̇ ܡܸܫܬܿܘܼܬܼܵܐ\nܕܡܸܬܼܟܲܢܫܝܼܢ ܠܵܗ̇ ܐܲܪ̈ܥܵܢܵܝܹܐ ܘܲܡܫܲܝܵܢܹ̈ܐ ܀ :ܬܲܡ̇ܢ ܦܲܩܸܕܼ ܕܲܢܩܵܘܘܿܢ ܠܹܗ ܪ̈ܵܚܡܲܝ ܚܘܼܒܹܿܗ\nܕܢܸܦܪܘܿܥ ܐܸܢܘܿܢ ܐܲܓܼܪܵܐ ܕܚܘܼܒܵܐ ܕܚܵܘܝܼܘ ܨܹܐܕܼܵܘܗܝ ܀ :ܐܸܣܲܪ̣ ܐܸܢܘܿܢ ܒܬܸܢܘܲܝ ܕܐܲܓܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܕܠܵܐ ܢܸܢܼܪܲܦܘܿܢ ܡ̇ܐ ܕܲܡܫܲܢܹܝܢ ܚܲܕܼ ܡ̣ܢ ܨܹܝܕܼ ܚܲܕܼ ܀ :ܐܲܪܡܝܼ ܥܠܲܝܗܘܿܢ ܛܲܒܼܥܵܐ ܕܪܘܼܚܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܘܲܪܫܲܡ ܐܸܢܘܿܢ ܒܪܘܼܚ ܣܸܦܘܵܬܹ̈ܗ ܕܢܸܗܘܘܿܢ ܕܝܼܠܹܗ ܀","english":"He called them the treasury of the Holy Spirit, hope in their minds, that when they would see his wealth being distributed openly. He called again the power that hides in height above all, that is able to conceal and conquer all by the might of his greatness. You stood in the place of Judah where you waited until the power of the Spirit came into your members. In Zion you stood like a touchstone of righteousness from which emerged a sign able to leave behind iniquity. The iniquity of the peoples he desired to abolish through the cause of the people, and he set the cause because of Jacob, turning iniquity. In Zion he showed that his light is and he cut his covenant while illuminating all and offering incense through his censer. In the place he chose and called by his name, and he set his laws; there he interprets the power of the wonders and the covering of the mysteries. To Mount Zion he journeyed and called the tribes of the peoples, and they rejoiced in the dissolution of the legal sacrifices. In Zion he also interprets the wonder of this feast which earthly and heavenly beings celebrate. There he commanded that the lovers of her love should stand, that they might receive the reward of the love they showed toward him. He bound them with the sign of the spiritual reward, so that they would not be separated when one turns from the side of another. He cast upon them the seal of the Spirit mysteriously, and marked them with the breath of his lips, which were his own.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܸܗܝܘܿܢ","severity":"info","text":"The Syriac term ṣehyon (Zion) is used repeatedly in this passage as a symbolic and geographical locus for the giving of the Law and the Spirit, paralleling Sinai.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܸܗܝܘܿܢ ܩܵܘܵܘ ܐܲܝܟ ܒܘܼܕܵܩܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ","severity":"info","text":"The image of Zion as a touchstone of righteousness echoes the prophetic tradition (e.g., Isa 2:3–4) where Zion is the seat of divine judgment and purity.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܝܲܥܩܘܿܒܼ","severity":"info","text":"The reference to Jacob turning iniquity likely alludes to the typological identification of Jacob with the people of Israel, whose story in Genesis involves deception and transformation, here reinterpreted as a type of Christ’s redemptive work.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܨܸܗܝܘܿܢ ܚܵܘܝܼ ܕܐܝܼܬܼܵܘܗܝ ܢܘܼܗܪܹܗ ܘܲܓܼܙܵܪ ܕܝܼܢܹܗ","severity":"info","text":"The pairing of light and covenant in Zion parallels the Sinai theophany (Exod 19–24), where the giving of the Law is accompanied by divine light and the establishment of a covenantal bond.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܸܗܝܘܿܢ ܦܲܫܸܩ ܐܵܦ ܦܸܠܐܬܼܵܐ ܕܗܵܝ̇ ܡܸܫܬܿܘܼܬܼܵܐ","severity":"info","text":"This line marks a shift from the historical narrative of Zion to the present feast of Pentecost, interpreting the earlier events as types of the current liturgical celebration.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܲܪ̈ܥܵܢܵܝܹܐ ܘܲܡܫܲܝܵܢܹ̈ܐ","severity":"info","text":"The pairing of earthly and heavenly beings reflects the Syriac liturgical tradition of Pentecost as a feast uniting the church with the angelic realm, a theme common in Narsai’s homilies.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܥܘܼܬܼܪܹܗ ܒܓܸܠܝܵܐ' (his wealth openly) could refer either to the distribution of the Spirit’s gifts or to the public teaching of the Son; the reading taken follows the Pentecostal context.","The identity of 'ܚܲܕܼ ܡ̣ܢ ܨܹܝܕܼ ܚܲܕܼ' (one from the side of another) is ambiguous: it may refer to the separation of the apostles or of the faithful; the translation assumes the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܪܘܼܚܵܐ ܕܦܘܼܡܹܗ ܚܵܘܝܼ ܐܸܢܘܿܢ ܚܹܝܝܠ ܡ̇ܘܗܲܒܼܬܹܗ\nܕܡܸܢܹܗ ܢܵܦܹ̇ܩ ܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܕܥܘܼܬܪܵܐ ܕܲܡ̣ܠܲܟ ܀ :ܢܦ݂ܲܚ ܒܐܲܦܲܝ̈ܗܘܿܢ ܘܫܲܪܲܪ ܐܸܢܘܿܢ ܒܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܫܒܲܩ ܚܵܘ̈ܒܹܿܐ ܘܠܲܡܕܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܝܲܗ̣̄ܒܼ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܩܠܝܼܕܼܵܐ ܕܪ̈ܲܚܡܹܐ ܘܲܓܼܙܵܪ ܕܝܼܢܵܐ\nܠܡܸܦܬܲܚ ܬܲܪܥܵܐ ܠܲܬܼܪܹܝܢ ܓܲܒܿܝܼ̈ܢ ܠܛܵܒܼ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܀ :ܚܙ݂ܲܩ ܗܘ̤ ܕܢܸܣܲܒܼ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܕܐܸܬܼܡܲܠܟܲܬ̤ ܠܹܗ\nܘܲܠܗܘܿܢ ܒܲܕܸܿܩ ܕܩܵܘܵܘ ܒܲܝܗܘܼܕܼ ܘܐܲܟܼܪܸܙܘ ܙܵܟܼܘܼܬܝ ܀ :ܬܲܡ̇ܢ ܩܵܘܵܘ ܒܐܲܬܼܪܵܐ ܕܣܸܒܼܠܹ̇ܬܼ ܚܲܫܵܐ ܘܨܲܥܪܵܐ\nܕܬܲܡ̇ܢ ܐܸܬܸܿܠ ܬܲܚܘܝܼܬܼ ܪܲܒܿܘܼܬܼܝ ܠܲܡܨܲܥܪ݁ܵܢܲܝ ܀ :ܩܕܼܵܡ ܣܲܓܿܝܼ̈ܠܹܐ ܣܸܒܼܠܹ̇ܬܼ ܚܲܫܵܐ ܡ̣ܢ ܡܲܪ̈ܵܚܹܐ\nܘܲܠܥܹܝܢ ܟܠܢܵܫ ܡܚܵܘܹܐ ܐ̄ܢܵܐ ܠܹܗ ܠܚܲܝܠܝ ܪܲܥ̇ܒܼܵܕܼܵܐ ܀ :ܐܲܝܟܵܐ ܕܐܲܗܸܠܘ ܘܲܓܼܚܸܟܼܘ ܫܲܦ̈ܠܹܐ ܥܲܠ ܡܲܟܿܝܼܟܼܘܼܬܼܝ\nܬܲܡ̇ܢ ܐܲܟܼܪܸܙܘ ܥܲܒ ܓܲܢ̄ܒܵܪܘܼܬܼܝ ܕܠܵܐ ܡܸܬܼܚܲܣܢܵܐ ܀ :ܕܚܲܫܒ̣ܿܘܼܢܝ ܫܝܼܛܵܐ ܘܲܡܠܸܐ ܚܲܫܹ̈ܐ ܘܡܲܣܠܲܝ ܡ̣ܢ ܟܠ\nܡܲܠܸܦ ܐ̄ܢܵܐ ܠܗܘܿܢ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܚܸܟܼ̈ܡܵܬܼܝ ܀ :ܕܛܲܠܡ̣ܘܼܢܝ ܫܘܼܒܼܚܵܐ ܕܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܝܼ ܐܲܝܟ ܙܲܟܵܝܵܐ\nܗܵܐ ܡܸܬܼܟܲܚܕܝܼܢ ܟܲܕܼ ܙܵܡ̇ܪܝܼܢ ܠܝܼ ܟܠ ܠܸܫܵܢܝܼ̈ܢ ܀ :ܕܠܵܐ ܗܲܠܸܠܘ ܠܝܼ ܒܝܲܕܼ ܟܸܢܵܪܵܐ ܕܪܘܼܟܵܒܼ ܕܲܘܝܼܕܼ\nܐܸܙܡܲܣ ܙܵܟܼܘܼܬܝ ܒܡܸܢܹ̈ܐ ܬܪܸܥܣܲܪ ܕܡ̣ܢ ܫܲܒܼܛܲܝ̈ܗܘܿܢ ܀ :ܐܲܝܟ ܟܸܢܵܪܵܐ ܕܲܬܼܪܸܥܣܲܪܬܵܐ ܛܲܟܸܿܣ ܐܸܢܘܿܢ\nܕܲܢܫܲܒܿܚܘܼܢܵܝܗܝ ܒܩܵܠܹ̈ܐ ܬܪܸܥܣܲܪ ܐܲܝܟ ܕܲܒܼܡܸܢܹ̈ܐ ܀ :ܘܲܕܼܠܵܐ ܦܲܪܥܘܼܗܝ ܩܵܠ ܬܵܘܕܲܝܼܬܼܵܐ ܕܚܲܝܵܒܼܝܼܢ ܗ̄ܘ̣ܵܘ\nܢ̣ܩܲܫ ܙܵܟܼܘܼܬܹܗ ܒܝܲܕܼ ܟܸܢܵܪܵܐ ܕܲܬܼܪܸܥܣܲܪܬܹܿܗ ܀","english":"With the breath of his mouth he showed them the power of his gift, from which comes forth the reward of the wealth of the king. He breathed upon their faces and confirmed them with the confession of his words, and taught them to leave sins and to know iniquity. He placed in their hands the key of mercy and decreed judgment to open the door to both sides, to the good and the evil. He strengthened the one who took the high kingdom that was entrusted to him, and to them he commanded that they should stand in the midst and proclaim my victory. There they stood in the place where I endured suffering and affliction, that there I might give a demonstration of my greatness to their afflictions. Before the multitudes I endured suffering from the dissolute, and every oppressor labored to show himself to me as my mighty power. Where the lowly mocked and laughed at my humility, there they proclaimed with my valor that is not to be despised. That my suffering was a wandering and full of afflictions and rejected by all, I taught them through the deeds of my wisdom. That they wronged the glory that was due to me as a victor, behold it is hidden while all tongues sing to me. That they did not praise me with the cithara of David's composition, my victory was composed in twelve strings from their tribes. Like the cithara of the twelve, he arranged them, that their praises might be with twelve voices as with strings. And without repaying them the sound of thanksgiving that the guilty owed, he struck his victory with the cithara of his twelve.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܸܢܵܪܵܐ","severity":"info","text":"The Syriac word kinnārā (cithara) is a stringed instrument, here used as a metaphor for the twelve apostles arranged like the twelve strings of David's instrument.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܸܥܣܲܪ","severity":"info","text":"The repeated reference to 'twelve' (strings, voices, tribes) echoes the twelve apostles, a foundational group in Acts 2, and the twelve tribes of Israel, linking Pentecost to the apostolic mission.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܘܝܼܕ","severity":"info","text":"David is invoked as the composer of the psalms, traditionally associated with the cithara; this aligns with Narsai's typological reading of the apostles as continuing Davidic praise.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܵܟܼܘܼܬܝ","severity":"info","text":"The first-person voice ('my victory') shifts from the narrator to Christ speaking, a common homiletic device in Narsai's memre, emphasizing Christ's perspective on the apostles' mission.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܸܢܵܪܵܐ ܕܲܬܼܪܸܥܣܲܪܬܵܐ","severity":"info","text":"The 'cithara of the twelve' parallels the earlier 'twelve strings from their tribes,' reinforcing the image of the apostles as a harmonious instrument proclaiming Christ's victory.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܵܐ ܦܲܪܥܘܼܗܝ","severity":"caution","text":"The phrase 'without repaying them' is ambiguous: it may mean the apostles do not receive earthly reward, or that Christ's victory is not fully requited by human praise; the sense is contested.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who took the high kingdom' is ambiguous: it may refer to Christ or to a specific apostle; the reading taken follows the context of Christ's voice.","The phrase 'without repaying them' is ambiguous as to whether it refers to the apostles or the guilty; the reading taken sees it as the apostles not receiving full requital."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܬܪܸܥܣܲܪ ܩܵܠܹ̈ܐ ܩܥ̣ܵܘ ܙܵܟܼܘܼܬܹܗ ܐܲܝܟ ܫܝܼܦܘܿܪܹ̈ܐ\nܕܲܫܬܸܩܘ ܫܲܒܼܛܹ̈ܐ ܝܲܒܸܿܒܼ ܡܸܢܹ̈ܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܒܥܹܐܕܼܵܐ ܦܨܝܼܚܵܐ ܕܒܲܚ̣ ܠܲܩܢܘܿܡܹܗ ܒܛܲܟܼܣܵܐ ܕܐܸܡܪܵܐ\nܘܲܒܼܥܲܕܼܥܹܕܼܵܐ ܕܦܲܢܛܹܩܘܼܣܛܹܐ ܪܫܼܡ̣ ܙܵܟܼܘܼܬܹܗ ܀ :ܚܲܪܲܪ ܟܠܵܐ ܒܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܕܡ̣ܢ ܓܵܘ ܡܸܨܪܹܝܢ\nܘܦܲܠܸܓܼ ܥܘܼܬܼܪܹܗ ܐܲܝܟ ܦܸܠ̈ܐܬܼܵܐ ܕܲܒܼܛܘܼܪ ܣܝܼܢܲܝ ܀ :ܒܥܹܐܕܼܵܐ ܕܲܟܼܬܿܒܼ ܠܘܼܚܹ̈ܐ ܕܟܹܐܦܵܐ ܥܠܸܒܵܐ ܕܟܹܐܦܵܐ\nܨܵܪ ܐܵܬܼ̈ܘܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܒܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ ܀ :ܒܝܵܘܡ̇ܐ ܕܐܵܘܪܸܬܼ ܝܵܪܬܿܘܼܬܼ ܠܒܸܣܪ̈ܵܢܵܝܹܐ\nܦܲܠܸܓܼ ܥܘܼܬܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܒܙܲܒܼܢܵܐ ܕܟܲܬܼܒܵܗ̇ ܠܲܕܼܝܵܬܹܩܹܐ ܡܲܠܝܲܬܼ ܡ̇ܘܬܵܐ\nܚܬ݂ܲܡ ܡܘܼܠܟܵܢܹ̈ܐ ܠܲܕܼܝܵܬܹܩܹܐ ܝܵܗ̇ܒܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܒܕܼܘܼܡܪܵܐ ܕܩܵܠܹ̈ܐ ܘܲܕܼܩܲܪ̈ܢܵܬܼܵܐ ܕܲܒܼܛܘܼܪ ܣܝܼܢܲܝ\nܐܲܡܫܲܥ ܡ̣ܢ ܫܹܠܝ ܩܵܠܵܐ ܕܪܘܼܚܵܐ ܕܲܡܚܲܕܸܿܬܼ ܟܠ ܀ :ܬܲܡ̇ܢ ܩܵܠܵܐ ܕܲܡܠܸܐ ܩܸܢܛܵܐ ܘܡܲܪܗܸܒܼ ܥܲܒܼ̈ܕܹܿܐ\nܘܗܵܪܟܵܐ ܩܵܠܵܐ ܕܡܲܩܢܹܐ ܣܲܒܼܪܵܐ ܠܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܀ :ܬܲܡ̇ܢ ܢܘܼܪܵܐ ܐܵܦ ܬܸܢܵܢܵܐ ܘܙܵܘܥܵܐ ܩܲܫܝܵܐ\nܘܗܵܪܟܵܐ ܢܘܼܗܪܵܐ ܕܡܸܬܼܦܲܠܲܓܼ ܗ̄ܘ̣ܵܐ ܒܐܵܬܼܵܐ ܕܢܘܼܪܵܐ ܀ :ܬܲܡ̇ܢ ܫܲܡܸܫܘ ܥܲܒܼ̈ܕܹܿܐ ܠܥܲܒܼ̈ܕܹܿܐ ܒܩܵܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ\nܘܗܵܪܟܵܐ ܩܵܪܹܐ ܒܩܵܠܵܐ ܢܝܼܚܵܐ ܕܲܡܠܸܐ ܫܲܝܢܵܐ ܀ :ܬܲܡ̇ܢ ܨܸܒܼܬܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܗܵܪܟܵܐ ܫܘܼܦܪܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܒܩܸܢܛܵܐ ܪܲܒܵܐ ܫܪܸܐ ܗ̄ܘ̣ܵܐ ܬܲܡ̇ܢ ܐܵܦ ܡܸܨܥܵܝܵܐ\nܕܲܡܝܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܡܸܠܹ̈ܐ ܠܥܲܡܵܐ ܕܲܦܠܝܼܓܼ ܠܸܒܹܿܗ ܀","english":"The twelve voices cried out his victory like trumpets, so that the tribes, having fallen silent, might sound the depths of their limbs. On the joyful feast of Pentecost he established his victory in the order of the lamb, and on the feast of Pentecost he sealed his victory. He freed all in the mystery of salvation from within Egypt, and distributed his wealth like the tablets of Mount Sinai. On the feast when the tablets of stone were inscribed, he engraved spiritual letters on the movements of the soul. On the day he bequeathed inheritance to the bodily ones, he distributed spiritual wealth to the spiritual ones. At the sacrifice when he wrote the covenant filled with death, he sealed the kingdoms for the covenant that gives life. In the thunder of voices and the thunders of Mount Sinai, he mingled from silence the voice of the spirit that renews all. There the voice that filled the vessel ceased and terrified the servants, and here the voice that raises hope for the soul and body. There the fire and the smoke and the violent movement ceased, and here the light that was divided by the sign of the fire. There the servants served servants with voices of powers, and here he calls with a gentle voice that fills the cry. There the desire of the earthly ones for the earthly ones, and here the beauty of the spiritual ones for the heavenly ones. In the great vessel there was dissolved there also the middle one, which would bring words to the people whose heart was divided.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܩܵܠܹ̈ܐ","severity":"info","text":"The twelve voices likely refer to the twelve apostles, whose proclamation of victory is compared to trumpets, echoing the Pentecost narrative.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܲܟܼܣܵܐ ܕܐܸܡܪܵܐ","severity":"info","text":"The 'order of the lamb' alludes to Christ as the sacrificial lamb, a common typology in Syriac exegesis, linking Pentecost to the Paschal mystery.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܠܸܓܼ ܥܘܼܬܼܪܹܗ ܐܲܝܟ ܦܸܠ̈ܐܬܼܵܐ ܕܲܒܼܛܘܼܪ ܣܝܼܢܲܝ","severity":"info","text":"The distribution of wealth like the tablets of Mount Sinai evokes the giving of the Law, reinterpreted here as the spiritual gift of Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܲܡ̇ܢ ... ܘܗܵܪܟܵܐ","severity":"info","text":"The repeated contrast between 'there' (Sinai) and 'here' (Pentecost) structures the passage, opposing the old covenant's terror with the new covenant's gentleness.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܸܢܛܵܐ","severity":"info","text":"The term 'vessel' (ܩܸܢܛܵܐ) here likely refers to the physical body or the material world, which is filled and then silenced by the divine voice.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܝܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܡܸܠܹ̈ܐ ܠܥܲܡܵܐ ܕܲܦܠܝܼܓܼ ܠܸܒܹܿܗ","severity":"caution","text":"The final clause is obscure: 'the middle one' may refer to a mediator or a medium, and 'the people whose heart was divided' could indicate the Israelites or humanity at large.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the middle one' (ܡܸܨܥܵܝܵܐ) is ambiguous; it may refer to Moses, the Law, or a mediating figure.","The phrase 'the people whose heart was divided' could denote the Israelites at Sinai or humanity in general."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܗܵܪܟܵܐ ܪܹܫܵܐ ܕܲܬܼܪܥܣܲܪܬܵܠ ܒܗܝܼܠ ܟܲܕܼ ܚܵܕܹܐ\nܘܡܲܡܠܸܟ ܫܲܝܢܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܵܐ ܕܲܟܼܢܵܘܵܬܹ̈ܗ ܀ :ܡܘܼܫܹܐ ܩܵܥܹ̇ܐ ܕܕܸܚܠܵܐ ܘܩܸܢܛܵܐ ܡܠܹܝܢ ܚܘܼܫܵܒܲܝ̈\nܘܫܸܡܥܘܿܢ ܡܲܟܼܪܸܙ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܡܘܼܫܹܐ ܬܲܠܚܹܗ ܠܢܲܚܬܵܐ ܕܫܲܕܲܪ ܚܲܬܼܢܵܐ ܠܟܲܠܬܼܵܐ\nܘܫܸܡܥܘܿܢ ܟܲܣܝܵܗ̇ ܠܥܹܕܲܬܼ ܥܲܡܡܹ̈ܐ ܒܐܸܣܟܲܠ ܫܘܼܒܼܚܵܐ ܀ ܚܲܣܢܹܗ ܠܝܲܨܪܹܗ ܠܡܲܝܬܸܿܐ ܡܟܼܘܼܪܹ̈ܐ ܘܬܲܒܲܪ ܠܘܼܚܹ̈ܐ:\nܘܦܲܪܣܝܼ ܘܲܓܼܠ̣ܵܗ̇ ܠܙܲܠܝܼܠܘܬܼܵܗ̇ ܕܟܲܠܲܬܼ ܡܲܠܟܵܐ ܀ :ܗܵܪܟܵܐ ܩܵܥܹ̇ܝܢ ܪ̈ܵܚܡܲܝ ܚܲܬܼܢܵܐ ܐܲܝܟ ܫܝܼܦܘܿܪܹ̈ܐ\nܘܲܡܚܵܘܹܝܢ ܠܹܗ ܠܫܘܼܦܪܵܗ̇ ܟܲܣܝܵܐ ܕܥܹܕܲܬܼ ܩܘܼܕܼܫܵܐ ܀ :ܩܵܠܵܐ ܕܪܚܵܐ ܫܡܲܥ̣ܘ ܒܸܣܪ̈ܵܢܹܐ ܘܲܓܼܥܲܨܘ ܡܸܢܹܗ\nܘܗܵܪܟܵܐ ܫܲܡ̣ܥܘܼܗܝ ܪ̈ܘܼܚܵܢܵܝܹܐ ܘܲܣܘܲܚܘ ܠܐܘܼܪܥܹܗ ܀ :ܩ̣ܥܵܘ ܠܹܗ ܠܡܘܼܫܹܐ ܕܐܲܢ̄ܬܿ ܠܲܡ ܡܲܠܸܠ ܐܲܠܵܗܵܐ\nܕܠܵܐ ܗܲܢܝܼ ܗ̄ܘ̣ܵܐ ܩܵܠ ܒܵܪܘܿܝܵܐ ܠܲܕܼܠܵܐ ܐܲܠܵܗ ܀ :ܒܲܓܼܢܘܿܢ ܚܲܬܼܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܣܵܘܲ݁ܚ ܟܠܢܵܫ\nܕܐܸܡܲܬܼܝ ܢܸܫܡܲܥ ܣܒܲܪܬܼܵܐ ܚܕܲܬܼܵܐ ܕܩܵܠ ܒܵܪܘܿܝܵܐ ܀ :ܥܲܠ ܗܵܢ ܣܲܒܼܪܵܐ ܢܦܲܩ̣ܘ ܘܐܸܬܿܬܲܓܲܪܘ ܦܵܥܵܠܹ̈ܐ ܒܟܲܪܡ̇ܐ\nܕܢܸܣܒܼܘܼܢ ܐܲܓܼܪܵܐ ܪܲܗܒܼܘܿܢ ܚܠܵܦ ܕܼܝܵܢܵܪܵܐ ܀ :ܦܵܠܚܹ̈ܐ ܚܝܼܨܹ̈ܐ ܫܡܲܥ̣ܘ ܫܘܼܘܕܵܝܵܐ ܕܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ\nܘܛܲܝܸܒܼܘ ܙܵܘܥܹ̈ܐ ܥܲܡ ܗܲܕܵܡܹ̈ܐ ܠܡܸܠܒܲܫ ܙܲܝܢܵܐ ܀ :ܩܥ̣ܵܐ ܡ̣ܢ ܫܸܠܝܵܐ ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܕܼܵܡ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܟܲܢܸܫ ܪܸܡܙܵܐ ܠܚܵܝ̈ܠܵܘܼܬܼܵܐ ܠܐܘܼܪܥܹܗ ܕܡܲܠܟܵܐ ܀ :ܐܲܡܫܲܥ ܩܵܠܵܐ ܘܐܲܙܝܼܥ ܠܐܲܪܥܵܐ ܘܚܵܘܝܼ ܢܘܼܪܵܐ\nܟܲܕܼ ܡܲܟܸܿܣ ܗ̄ܘ̣ܵܐ ܘܲܡܠܲܒܸܿܒܼ ܗ̄ܘ̣ܵܐ ܒܩܸܢܛܵܐ ܘܪ̈ܲܚܡܹܐ ܀","english":"Here the head of the Twelve is strong, rejoicing, and he makes the voice of the Spirit reign within the thoughts of his limbs. Moses cries out of fear and is full of bitter thoughts, while Simon proclaims hope and love and faith. Moses cast down the tablet that sent the bride a sin, and Simon veiled the Church of the peoples with the ladder of glory. He rebuked his people to bring forth censers and broke the tablets, and he spread out and revealed the nakedness of the bride of the king. Here the lovers of the bride cry out like trumpets and show forth her hidden beauty, the holy Church. The voice of the Spirit was heard by the Israelites and they trembled at it, and here the spiritual ones hear it and follow its way. They cried out to Moses, “You speak to us of God, but the voice of the Creator was not heard by the poor God.” By the spiritual bride, the Spirit follows everyone, that when they hear the new gospel of the voice of the Creator. Upon this hope the workers went out and were hired in the vineyard, that they might receive a great reward for their service. The strong workers heard the command of the king of Rome and prepared their limbs and members to put on armor. He cries out from silence like a trumpet before the kingdom and gives a sign to the powers for the way of the king. He mixes the voice and stirs the earth and shows the mountain, while he was covering and kindling with bitterness and love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܹܫܵܐ ܕܲܬܼܪܥܣܲܪܬܵܠ","severity":"info","text":"The phrase 'head of the Twelve' refers to Simon Peter, the chief apostle, as the leader of the twelve disciples. This aligns with Narsai's typological pairing of Moses and Simon Peter throughout the passage.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܬܲܠܚܹܗ ܠܢܲܚܬܵܐ ܕܫܲܕܲܪ ܚܲܬܼܢܵܐ ܠܟܲܠܬܼܵܐ","severity":"info","text":"This alludes to Moses breaking the tablets of the Law (Exodus 32:19) and the 'bride' as a sin, contrasting with Simon Peter veiling the Church. The imagery draws on the typology of the Old and New Law.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܠܚܹ̈ܐ ܚܝܼܨܹ̈ܐ ܫܡܲܥ̣ܘ ܫܘܼܘܕܵܝܵܐ ܕܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ","severity":"info","text":"The 'king of Rome' likely refers to the Roman emperor, possibly Constantine, who legalized Christianity. The 'strong workers' hearing his command and preparing for armor may symbolize Christian soldiers or martyrs responding to imperial edicts.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܫܹܐ ܩܵܥܹ̇ܐ ܕܕܸܚܠܵܐ ܘܩܸܢܛܵܐ ܡܠܹܝܢ ܚܘܼܫܵܒܲܝ̈","severity":"info","text":"Moses is depicted as full of fear and bitter thoughts, while Simon Peter proclaims hope, love, and faith. This antithesis contrasts the Old Law (fear) with the New Covenant (hope), a common theme in Syriac typology.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ... ܘܗܵܪܟܵܐ","severity":"info","text":"The repeated 'Here' (ܗܵܪܟܵܐ) marks a structural division, shifting between the actions of Moses and Simon Peter, and later between the Israelites and spiritual ones. This rhetorical device organizes the narrative into contrasting scenes.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܗܲܢܝܼ ܗ̄ܘ̣ܵܐ ܩܵܠ ܒܵܪܘܿܝܵܐ ܠܲܕܼܠܵܐ ܐܲܠܵܗ","severity":"caution","text":"The phrase 'the voice of the Creator was not heard by the poor God' is obscure. It may be a textual corruption or a paradoxical statement about divine ineffability. The English draft renders 'poor God' literally, but the Syriac ܠܲܕܼܠܵܐ ܐܲܠܵܗ could mean 'to the poor one, God' or be a misreading.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poor God' (ܠܲܕܼܠܵܐ ܐܲܠܵܗ) is unclear; it may refer to Moses or a textual error.","The phrase 'the voice of the Creator was not heard' could be a negation of divine revelation to Moses, contrasting with the new gospel."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܒܙܵܘܥܵܐ ܚܵܘܝܼ ܪܘܼܓܼܙܵܐ ܩܲܫܝܵܐ ܥܲܠ ܡܲܪ̈ܵܚܹܐ\nܘܲܒܼܝܲܕܼ ܢܘܼܪܵܐ ܓܠ̣ܵܐ ܥܲܠ ܥܘܼܬܼܪܹܗ ܕܠܵܐ ܡܸܬܼܒܲܨܲܪ ܀ :ܗܘ̤ܵܐ ܠܲܡ ܡܸܢܹܫܹܠܝ ܩܵܠܵܐ ܕܥܲܙܝܼܙ ܒܲܕܼܡܘܼܬܼ ܪܘܼܚܵܐ\nܘܲܡܠܵܝܗܝ ܬܿܡܪܵܐ ܕܲܒܼܝܼܚܘܼܬܹܗ ܠܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܚܙ̣ܵܘ ܠܸܫܵܢܹ̈ܐ ܕܡܸܬܼܦܲܠܓܼܝܼܢ ܗ̄ܘ̣ܵܘ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ\nܘܣܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܥܲܠ ܪܹ̈ܫܲܝܗܘܼܿܢ ܀ :ܒܐܵܬܼܵܐ ܕܢܘܼܪܵܐ ܝܲܗ̄ܒܹܿܗ ܠܥܘܼܬܼܪܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܕܠܵܐ ܢܸܬܼܒܲܨܲܪ ܟܲܕܼ ܢܵܣ̇ܒܿܝܼܢ ܠܹܗ ܒܣܲܓܿܝܼܐܘܼܬܼܵܐ ܀ :ܒܨܸܡܚܵܐ ܕܢܘܼܗܪܵܐ ܦܲܠܸܓܼ ܡܲܠܟܵܐ ܠܚܲܝܠܵܘܵܬܹ̈ܐ\nܐܲܦܣܝܼܢ̈ܝܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܿܠ̈ܢ ܀ :ܒܝܲܕܼ ܠܸܫܵܢܹ̈ܐ ܕܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܓܠ̣ܵܐ ܚܸܟܼ̈ܡܵܬܹܗ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ ܕܠܵܐ ܝܵ̇ܕܥܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܨܵܪ ܬܘܼܒܼ ܚܲܝܠܵܐ ܕܡܸܬܼܢܲܨܚܝܼܢ ܒܹܗ ܒܵܗ̇ ܒܲܚܙܵܬܼܵܐ\nܕܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܡܛܲܠܩܝܼܢ ܝܲܥܪܵܪܵܗ̇ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܒܙܲܝܢܵܐ ܟܲܣܝܵܐ ܙܲܝܸܢ ܐܸܢܘܿܢ ܐܲܝܟ ܕܠܲܩܪܵܒܼܵܐ\nܘܐܵܘܚܸܕܼ ܐܸܢܘܿܢ ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ ܠܡܸܚܪܲܒܼ ܥܵܘ̣ܠܵܐ ܀ :ܫܲܚܠܸܦ ܥܘܼܬܼܪܹܗ ܒܲܡ̈ܢܵܘܵܬܼܵܐ ܕܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ\nܕܲܢܦܲܠܓܼܘܼܢܵܝܗܝ ܐܲܝܟ ܡܲܡܫܲܥܬܼܵܐ ܕܲܡܩܲܒܿܠܵܢܵܘ̈ܗܝ ܀ ܠܘܵܬܼ ܠܸܫܢܹ̈ܐ ܕܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܡܸܫܬܲܕܲܪܝܼܢ ܗ̄ܘ̣ܵܘ:\nܘܲܟܼܬܲܒܼܘ ܣܸܦܪܹ̈ܐ ܘܐܲܗܓܿܝܼܘ ܐܸܢܘܿܢ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܟܬܲܒܼܘ ܐܵܬܼ̈ܘܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܒܠܘܼܚܹ̈ܐ ܕܠܸܒܵܐ\nܘܬܲܪܓܸܿܡ ܦܘܼܡ̇ܐ ܒܸܣܪܵܢܵܝܵܐ ܚܹܝܠ ܝܲܕܼ̈ܥܵܬܼܵܐ ܀ :ܗܘ̤ܵܘ ܗܲܕ̈ܡܹ̈ܐ ܒܲܕܼܡܘܼܬܼ ܡܸܢܹ̈ܐ ܠܨܸܒܼܥܵܐ ܕܪܘܼܚܵܐ\nܘܲܢܩ݂ܲܫ ܟܲܣܝܵܐ ܒܡܸܢܼܪܲܓܼܫܵܢܵܐ ܪܘܼܚܵܐ ܒܦܲܓܼܪܵܐ ܀","english":"In a tremor he shows the harsh anger against the arrogant, and by the sign of the fire he reveals his invisible wealth. He became for us a mediator, a voice of the mighty in the likeness of the Spirit, and filled the dwelling of the flesh with the wonder of his revelation. He saw tongues that were being divided in the likeness of fire, and he placed upon them a hidden sign upon their heads. By the sign of fire he gave spiritual wealth that is invisible, while it is received in abundance. In the radiance of the light the king divides the forces, the spiritual phalanxes that are indestructible. By the tongues in the likeness of fire he revealed his wisdoms, and taught them a new book that they did not know. Again, the power that is victorious in that very vision, in the likeness of fire, destroys the root of death. With a hidden movement he moves them as for battle, and he gives them the sword of the Spirit to destroy iniquity. He changes his wealth into the forms of all the ranks, distributing them according to the measure of their recipients. To the tongues that did not know, they were sent, and they wrote books and read them spiritually. They wrote spiritual letters on the tablets of the heart, and the mouth interpreted in flesh the power of the knowledge. They were limbs in the likeness of members to the finger of the Spirit, and the hidden one struck the Spirit in the body with a sensible instrument.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܘܼܪܵܐ","severity":"info","text":"The Syriac noun ܢܘܼܪܵܐ (ṭūrā) means 'mountain' but here is used symbolically for 'fire' (cf. the English draft's 'fire'). The ambiguity may reflect a deliberate typological link between Sinai and Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ","severity":"info","text":"The phrase 'in the likeness of fire' echoes the description of the Holy Spirit's descent at Pentecost as tongues of fire (Acts 2:3). Narsai consistently uses fire imagery to evoke the Spirit's manifestation.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'king' (ܡܲܠܟܵܐ) dividing forces likely refers to the Holy Spirit as the divine agent distributing spiritual gifts (cf. 1 Cor 12:4–11). Narsai adapts imperial imagery to describe the Spirit's ordering of the apostolic mission.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܸܫܵܢܹ̈ܐ ܕܡܸܬܼܦܲܠܓܼܝܼܢ","severity":"info","text":"The 'tongues that were being divided' parallels the division of languages at Babel (Gen 11:1–9) but is here reversed: the Spirit unifies and empowers the apostles to preach in many tongues.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܙܲܝܢܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The passage shifts from a descriptive to a martial metaphor: the Spirit moves the apostles 'as for battle' and gives them 'the sword of the Spirit'. This structural turn emphasizes the militant, transformative power of Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܬܲܒܼܘ ܐܵܬܼ̈ܘܵܬܼܵܐ ܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܒܠܘܼܚܹ̈ܐ ܕܠܸܒܵܐ","severity":"info","text":"The image of writing 'spiritual letters on the tablets of the heart' reflects a common Syriac trope for interiorized, inspired knowledge, later influential in East Syriac mystical and liturgical traditions.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܘܼܪܵܐ (ṭūrā) is ambiguous between 'mountain' and 'fire'; the English draft consistently reads 'fire', but the mountain typology (Sinai) may also be present. The reading taken follows the draft and the Pentecost context."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐܘܿ ܐܘܿܪܓܵܢܘܿܢ ܕܲܩܢܸܐ ܩܵܠܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܕܫܲܚܠܸܦ ܩܵܠܹܗ ܘܲܙܡܲܪ ܚܲܝܹ̈ܐ ܒܐܸܕܼܢܲܝ̈ ܡܝܼܬܹ̈ܐ ܀ :ܐܘܿ ܟܸܢܵܪܵܐ ܕܡܸܢܲܝ̈ ܒܸܣܪܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܕܪܲܟܸܿܒܼ ܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܕܠܵܠܐ ܒܲܥܝܵܕܹܗ ܀ :ܐܘܿ ܐܲܒܿܘܼܒܼܵܐ ܕܩܲܢܝܵܐ ܪܥܝܼܥܵܐ ܙܵܡܲ݁ܪ ܚܲܫܹ̈ܐ\nܕܲܪܕܲܦ ܩܵܠܹܗ ܚܵܫܘܿܫܘܼܬܼܵܐ ܡ̣ܢ ܚܵܫܘܿܫܹ̈ܐ ܀ :ܐܘܿ ܗܸܕܼܝܘܿܛܹ̈ܐ ܕܐܲܗܸܠܘ ܘܲܓܼܚܸܟܼܘ ܥܲܠ ܣܹܘܦܲܣܛܹ̈ܐ\nܘܟܲܪ̈ܝܲܝ ܡܸܠܬܼܵܐ ܕܦܲܣܩ̣ܘܼܗܝ ܠܪܲܗܛܵܗ̇ ܕܲܪܗܸܛܪܘܼܬܼܵܐ ܀ :ܐܘܿ ܨܲܝܵܕܹ̈ܐ ܨܵܝ̈ܕܲܝ ܐܘܼܟܼܠܵܐ ܡܸܬܼܚܲܒܿܠܵܢܵܐ\nܕܨܵܕܼܘܼܗܝ ܠܐܘܼܟܼܠܵܐ ܕܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܠܘܵܬܼ ܚܲܝܘܼܬܼܵܐ ܀ :ܐܘܿ ܡܸܣܟܹܿܢܹ̈ܐ ܨܪ̈ܝܼܟܲܝ ܥܘܼܡܪܵܐ ܘܫܵܐܠܲܝ̈ ܙܸܕܼܩܵܐ\nܕܲܥܬܲܪܘ ܡ̣ܢ ܫܹܠܝ ܘܦܲܠܸܓܼܘ ܚܲܝܹ̈ܐ ܡ̣ܢ ܓܲܙܲܝ̈ܗܘܿܢ ܀ :ܡܚܝܼܠܲܝ̈ ܚܲܝܠܵܐ ܢܦܲܩ̣ܘ ܠܲܩܪܵܐ ܕܥܲܡ ܚܲܣܝܼܢܵܐ\nܘܲܒܼܗܲܕܵܡܹ̈ܐ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ ܙܟܼܵܘ ܠܲܛܪܘܼܢܵܐ ܀ :ܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ ܩܢ̣ܵܘ ܚܸܟܼܡܬܼܵܐ ܪܘܼܚܵܢܵܝܬܼܵܐ\nܘܐܲܩܢܝܼܘ ܛܲܥܡܵܐ ܠܚܸܟܼܡܲܬܼ ܐ̄ܢܵܫܵܐ ܕܦܸܟܼܗܲܬ̤ ܒܐܲܪܥܵܐ ܀ :ܣܲܡܝܲܝ̈ ܠܸܒܵܐ ܓܠܝܼܙܲܝ̈ ܢܘܼܗܪܵܐ ܡ̇ܝܫܲܝ̈ ܒܐܲܪܥܵܐ\nܗܘ̤ܸܵܘ ܠܲܡܦܹܝܕܹ̈ܐ ܘܲܪܕܲܦܘ ܚܸܫܟܵܐ ܘܐܲܦܨܲܚܘ ܠܐܲܪܥܵܐ ܀ :ܦܲܓܼܪ̈ܵܢܵܝܹܐ ܛܥܝܼܢܲܝ̈ ܝܘܼܩܪܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ\nܗܘ̤ܵܘ ܪ̈ܘܼܚܵܢܹܐ ܘܲܩܢ̣ܵܘ ܓܸܦܹ̈ܐ ܕܦܵܪܘܿܚܘܼܬܼܵܐ ܀ :ܐܲܪ̈ܥܵܢܵܝܹܐ ܒܢܲܝ̈ ܕܲܚܝܼܚܵܐ ܝܲܠܕܵܐ ܕܐܲܪܥܵܐ\nܫܲܪܝܼܘ ܚܵܢܹ̇ܝܢ ܠܡܸܫܕܼܵܐ ܒܢܝܼܫܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܨܵܝ̈ܕܲܝ ܚܲܪ̈ܫܹܐ ܢܦܲܩ̣ܘ ܕܲܢܨܘܼܕܼܘܼܢ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܐܲܪܡܝܼܘ ܡܨܝܼܕܲܬܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܘܚܲܒܼܫܘܼܗ̇ ܠܐܲܪܥܵܐ ܀","english":"O organ of the dead, a voice of mortality that changes its voice and sings life among the dead! O lyre of the bones of a corruptible body, that mounts insensible ones to where there is no sense in its custom! O father of a broken reed that sings sufferings, that pursues its voice, sensation, from the senses! O idiots who shone and laughed at the sophists, and the cripples of speech who cut off the course of its running! O hunters who hunt a corruptible prey, who hunt the prey of death and bring it to life! O wretched ones, needy of dwelling and seekers of alms, who became rich from silence and distributed life from their treasures! The weak in strength went out to the battle with the strong, and in visible members conquered the invisible! The simple of heart acquired spiritual wisdom and gave taste to the wisdom of the tree of knowledge that was planted in the earth! The blind of heart, hidden from light, groped in the earth, became lamps and pursued darkness and illuminated the earth! The corporeal, laden with the weight of earthiness, became spiritual and acquired wings of flight! The earthly, sons of the dust of the earth, began to live to sow in the evil of the heavens! The hunters of spells went out to hunt eloquence, and cast the net of proclamation and bound it to the earth!","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܿ ܐܘܿܪܓܵܢܘܿܢ","severity":"info","text":"The Syriac ܐܘܿ ܐܘܿܪܓܵܢܘܿܢ (ʾō ʾōrgāḡōn) is a loanword from Greek ὄργανον, meaning 'instrument' or 'organ'. Here it is used metaphorically for the human body as a vessel of mortality.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܟܼܡܲܬܼ ܐ̄ܢܵܫܵܐ ܕܦܸܟܼܗܲܬ̤","severity":"info","text":"The phrase 'wisdom of the tree of knowledge' (ܚܸܟܼܡܲܬܼ ܐ̄ܢܵܫܵܐ ܕܦܸܟܼܗܲܬ̤) alludes to the tree of knowledge in Genesis 2–3, a common typological reference in Syriac literature for the fall and redemption.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܨܵܝ̈ܕܲܝ ܚܲܪ̈ܫܹܐ","severity":"info","text":"The 'hunters of spells' (ܨܵܝ̈ܕܲܝ ܚܲܪ̈ܫܹܐ) likely refers to magicians or sorcerers, a polemical trope in Syriac Christian literature contrasting pagan practices with apostolic proclamation.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"O ... O ... O ...","severity":"info","text":"This passage consists of a series of apostrophes beginning with ܐܘܿ (ʾō, 'O'), a rhetorical device common in Syriac memre. Each addresses a paradoxical figure (e.g., dead organ, broken reed) to highlight transformation through the Spirit.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܡܝܲܝ̈ ܠܸܒܵܐ","severity":"info","text":"The 'blind of heart' (ܣܲܡܝܲܝ̈ ܠܸܒܵܐ) becoming lamps echoes the Syriac tradition of the 'blind seer' motif, paralleling Ephrem's Hymns on Faith where spiritual blindness is overcome by divine light.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܐܘܿ ܐܘܿܪܓܵܢܘܿܥ (ʾō ʾōrgāḡōn) is ambiguous: it may be a direct Greek loan or a Syriac calque; the reading as 'organ' (musical or bodily) is adopted.","The term ܚܵܫܘܿܫܘܼܬܼܵܐ (ḥāšōšūṯā) can mean 'sensation' or 'perception'; the translation 'sensation' is followed, but 'consciousness' is possible."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܨܵܕܼܘ ܡ̣ܢ ܝܲܡܵܐ ܘܨܵܕܼܿܘ ܡ̣ܢ ܝܲܒܼܫܵܐ ܟܠ ܠܸܫܢܝܼ̈ܢ\nܘܙܲܡܸܢܘ ܐܸܢܘܿܢ ܕܢܹܐܟܼܠܘܼܢ ܒܐܘܼܟܼܠܵܐ ܪܘܼܚܵܢܝܵܐ ܀ :ܐܵܘܚܸܕܼܘ ܢܘܼܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܒܝܲܥܪܵܐ ܕܥܵܘ̣ܠܵܐ\nܘܐܵܘܩܸܕܼܘ ܟܘܼ̈ܒܹܿܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܕܐܵܘܥܝܼ ܒܝܼܫܵܐ ܀ :ܒܐܵܬܼܵܐ ܕܢܘܼܪܵܐ ܫܩܲܠ̣ܘ ܫܘܼܠܛܵܢܵܐ ܠܡܸܦܠܲܚ ܒܐܲܪܪܥܵܐ\nܘܐܵܘܩܸܕܼܘ ܝܲܥܪܵܐ ܘܲܙܪܲܥܘ ܚܸܛܹ̈ܐ ܙܲܪܥܵܐ ܛܵܒܼܵܐ ܀ :ܒܙܲܗܪܵܐ ܕܢܘܼܪܵܐ ܩܢ̣ܵܘ ܚܸܟܼ̈ܡܵܬܼܵܐ ܕܟܼܠ ܠܸܫܢܝܼ̈ܢ\nܘܐܲܩܢܝܼܘ ܐܸܢܘܿܢ ܛܲܥܡܵܐ ܚܲܠܝܵܐ ܠܥܲܡܡܹ̈ܐ ܣܲܟܼܠܹ̈ܐ ܀ :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܟܢܲܫ̣ܘ ܟܠ ܥܲܡܡܹ̈ܐ ܠܡܸܚܙܵܐ ܬܲܗܪܵܐ\nܟܲܕܼ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܚܕܲܬܵܐ ܕܲܗܘ̤ܵܬܼ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܬܲܘܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܘܡܸܬܿܕܲܡܪܝܼܢ ܗ̄ܘ̣ܵܘ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ\nܟܲܕܼ ܫܵܡ̇ܥܝܼܢ ܗ̄ܘ̣ܵܘ ܩܵܠܹ̈ܐ ܦܪ̈ܝܼܫܹܐ ܡ̣ܢ ܚܲܕܼ ܥܲܡܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܚܙ̣ܵܘ ܡ̇ܝܘܿܬܹ̈ܐ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܟܲܕܼ ܡܲܪܕܹܿܐ ܗ̄ܘ̣ܵܐ ܟܝܵܢܵܐ ܨܲܗܝܵܐ ܬܲܦܹ̈ܐ ܕܡܲܝܵܐ ܀ :ܬܲܡܵܢ ܩܲܒܸܿܠܘ ܥܲܡܡܹ̈ܐ ܦܠܝܼܓܼ̈ܐ ܚܕܼܵܐ ܐܵܘܝܘܼܬܼܵܐ\nܕܫܲܢ ܐܸܢܘܿܢ ܫܸܡܥܵܐ ܚܲܕܼܬܼܵܐ ܕܥܸܢܝܵܢ ܩܵܠܹ̈ܐ ܀ :ܩܥ̣ܵܘ ܣܘܼܪ̈ܝܵܢܹܐ ܠܘܵܬܼ ܝܵܘܢܵܝܹ̈ܐ ܐܲܝܟ ܡܸܠܲܢܗܘܿܢ\nܘܢܵܚܲܬ̤ ܚܸܡܬܼܵܐ ܘܲܒܼܛܸܠ ܪܘܼܓܼܙܵܐ ܘܐܲܡܠܸܟ ܫܲܝܢܵܐ ܀ :ܠܥܸܙܘ ܟܘܼܫܵܝܑܹ̈ ܥܲܡ ܪ̈ܗ̄ܘܿܡ̇ܝܹܐ ܚܕܼܵܐ ܒܲܪ̄ܬܼ ܩܵܠܵܐ\nܘܲܙܡܲܪܘ ܫܘܼܒܼܚܵܐ ܒܚܲܕܼ ܠܸܫܵܢܵܐ ܠܚܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܪܡܲܙ̣ܘ ܡ̇ܕܼܵܝܹ̈ܐ ܠܐܵܠܵܢܵܝܹ̈ܐ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ\nܘܬܲܪܓܸܿܡ ܦܘܼܡ̇ܐ ܘܐܲܢܝܼܚ ܐܸܢܘܿܢ ܡ̣ܢ ܫܘܼܐܵܠܵܐ ܀ :ܫܲܐܸܠܘ ܥܘܼܪ̈ܠܹܐ ܠܥܲܡܵܐ ܓܙܝܼܪܵܐ ܐܲܝܟ ܒܲܝܬܵܝܹ̈ܐ\nܕܐܸܢܗܘ̤ ܕܲܗܘ̤ܵܬܼ ܗܵܕܹܐ ܡܸܡܬܼܘܿܡ ܒܹܝܬܼ ܫܲܒܼܛܲܝ̈ܟܿܘܿܢ ܀","english":"Hunt from the sea and hunt from the dry land, all languages, and play before them that they may eat with a spiritual food. Take up the trumpet of proclamation in the forest of iniquity and kindle the lamps of the stages that lead astray the evil one. By the sign of the trumpet they took authority to work on the earth, and they kindled the forest and sowed good seed, wheat. By the light of the trumpet they set up the wisdoms of all languages and set before them a sweet taste for foolish peoples. By the power of the spirit they compelled all peoples to see a wonder, while they beheld a new thing that was happening, not customary. They were amazed and marvelled, one at another, while they heard distinct voices from one people. The dead saw a great wonder in mortality, while a thirsty nature was sprinkling drops of water. There the divided peoples received one unity, for before them was a new hearing of the sound of voices. The Syrians cried out to the Jews according to their speech, and wrath subsided, anger ceased, and peace prevailed. The Cushites sang with the Romans one voice, and they sang praise in one tongue to one Creator. The Medes signalled to the Elamites, \"What is this?\" and the mouth interpreted and set before them a hearing from the question. The uncircumcised asked the circumcised people as kinsmen, \"What is this that has happened among your tribes?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܸܫܢܝܼ̈ܢ","severity":"info","text":"The Syriac term 'leššānē' (languages) is a key motif in the Pentecost narrative, referring to the diversity of tongues united by the Spirit. Narsai uses it to evoke the miracle of multilingual proclamation.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܗܪܵܐ","severity":"info","text":"The 'wonder' (tahrā) of divided peoples receiving one unity echoes Acts 2:1–11, where the apostles speak in tongues. Narsai amplifies the miracle as a reversal of Babel.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܘܼܪ̈ܝܵܢܹܐ ܠܘܵܬܼ ܝܵܘܢܵܝܹ̈ܐ","severity":"info","text":"The mention of Syrians and Jews reflects the ethnic and religious diversity of Narsai's audience in 5th-century Edessa, where Syriac Christians and Jewish communities coexisted.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܘܼܫܵܝܑܹ̈ ܥܲܡ ܪ̈ܗ̄ܘܿܡ̇ܝܹܐ","severity":"info","text":"Cushites (Ethiopians) and Romans (Byzantines) singing together parallels the Acts 2 account of Parthians, Medes, Elamites, and others hearing the apostles in their own languages.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The repeated phrase 'by the power of the spirit' (b-ḥaylā d-rūḥā) structures the passage as a series of miraculous effects, each introduced by a prepositional phrase (b-...).","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܥܘܼܪ̈ܠܹܐ ܠܥܲܡܵܐ ܓܙܝܼܪܵܐ","severity":"info","text":"The 'uncircumcised' asking the 'circumcised' reflects later Christian-Jewish polemic, where Narsai frames Pentecost as superseding Jewish tradition.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dead' (ܡ̇ܝܘܿܬܹ̈ܐ) is ambiguous: it may refer to spiritually dead pagans or to the literal dead witnessing a miracle. The reading taken is the former, as a metaphor for the uninitiated."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܥܲܡܵܐ ܠܥܲܡܡܹ̈ܐ ܡܸܫܬܿܥܸܐ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܚܲܙܝܵܐ ܠܝܼ\nܘܠܵܐ ܐܸܣܬܲܥܪܲܬ̤ ܗܵܕܹܐ ܒܥܲܡܲܢ ܥܕܲܡ̇ܐ ܠܗܵܫܵܐ ܀ :ܒܚܲܕܼ ܠܸܫܵܢܵܐ ܩܲܒܸܿܠ ܐܲܒܼܪܵܡ ܘܐܲܫܠܸܡ ܠܲܒܼܢܵܘ̈ܗܝ\nܘܒܹܗ ܐܸܬܼܪܲܟܲܒܼ ܐܵܦ ܦܸܠ̈ܐܵܬܼܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܫܪ̣ܵܐ ܫܘܼܐܵܠܹ̈ܐ ܕܲܬܼܪܹܝܢ ܓܲܒܿܝܼ̈ܢ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܦܸܡܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܗܵܝ̇ ܕܐܸܣܬܲܥܪܲܬ̤ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܝܲܗ̣̄ܒܼ ܠܸܫܵܢܹ̈ܐ ܘܦܲܠܸܓܼ ܥܲܡܡܹ̈ܐ\nܗܘ̤ܝܘܼ ܕܲܠܥܸܙ ܒܚܲܕܼ ܠܸܫܵܢܵܐ ܥܲܡ ܣܲܓܿܝܼ̈ܠܹܐ ܀ :ܣܵܦܪܵܐ ܕܐܲܠܸܦ ܣܸܦܪܵܐ ܚܲܕܼܬܼܵܐ ܠܗܵܝ̇ ܫܲܒܼܪܘܼܬܼܵܐ\nܗܘ̤ܝܘܼ ܕܡܲܢܲܥ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܒܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܀ :ܩܲܢܝܵܐ ܕܲܪܫܲܡ ܡܸܠܹ̈ܐ ܒܠܸܒܵܐ ܕܗܵܝ̇ ܥܲܛܠܘܼܬܼܵܐ\nܗܘ̤ܝܘܼ ܕܐܲܣܓܿܝܼ ܠܠܸܒܵܐ ܬܲܗܢܵܐ ܘܬܲܪܓܸܿܡ ܫܲܦܝܼܪ ܀ :ܩܠܝܼܕܼܵܐ ܕܲܦܬܲܚ ܬܲܪ̈ܥܲܝ ܢܲܦܫܵܐ ܡܲܠܝܲܬܼ ܚܘܼܬܼܪܵܐ\nܒܹܗܘ̣ ܦܸܬܼܚܲܬ̤ ܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܀ :ܬܲܡ̇ܢ ܚܘܼܬܼܪܵܐ ܚ̣ܛܲܦ ܪܸܥܝܵܢܵܐ ܠܡܸܣܥܵܐ ܠܪܘܡ̇ܐ\nܘܣܲܚܦܹܗ ܩܵܠܵܐ ܘܲܫܕܼܵܝܗܝ ܒܐܲܪܥܵܬܐ ܕܠܵܐ ܬܘܼܒܼ ܢܲܡܪܲܚ ܀ :ܠܗܲܠ ܬܲܟܼܬܿܘܼܫܵܐ ܣܕܲܪܘ ܡܲܪ̈ܲܚܹܐ ܠܘܼܩܒܲܠ ܟܲܣܝܵܐ\nܘܗܵܪܟܵܐ ܟܲܣܝܵܐ ܢܚܸܬܼ ܨܸܒܼܝܵܢܹܗ ܠܘܵܬܼ ܡܲܟܿܝܼܪܹ̈ܐ ܀ :ܩܸܢܛܵܐ ܕܡܲܝ̈ܵܐ ܕܐܲܫܝܼܓܼ ܠܐܲܪܥܵܐ ܣܲܪܸܕܼ ܐܸܢܘܿܢ\nܘܫܲܪܝܼܘ ܒܵܢܹ̇ܝܢ ܒܸܢܝܵܢ ܥܵܘ̣ܠܵܐ ܕܢܸܬܲܦܨܘܿܢ ܒܹܗ ܀ :ܫܘܸܐ ܗ̄ܘ̣ܵܐ ܠܸܒܵܐ ܕܲܚܬܼܝܼܘܼܬܼܵܐ ܒܒܸܝܵܢ ܥܵܘ̣ܠܵܐ\nܘܣܲܕܼܩܵܗ̇ ܩܵܠܵܐ ܠܗܵܝ̇ ܫܲܘܝܘܼܬܼܵܐ ܘܒܲܕܲܪ ܘܲܫܕܼܵܗ̇ ܀ :ܪܸܡܙܵܐ ܗܘ̤ܵܐ ܠܗܘܿܢ ܒܲܕܼܡܘܼܬܼ ܪܲܡܫܵܐ ܘܐܲܢܝܼܚ ܐܸܢܘܿܢ\nܕܠܵܐ ܢܸܫܬܲܚܩܘܼܢ ܒܐܲܝܕܼܵܐ ܕܥܲܣܩܵܐ ܡ̣ܢ ܚܲܝܲܝ̈ܗܘܿܢ ܀","english":"A people speaks to peoples, though it was not seen,\nnor was this thing known among the people until now.\nIn one language, Abram received and delivered to his sons,\nand in it were also composed the wonders of the faith.\nThe hidden sign loosed the questions of the two sides,\nand taught that the mouth is this thing which was known.\nThat command which gave languages and divided peoples,\nbecame one who rejoices in one language with many.\nThe scribe who taught the new book to that childhood,\nbecame one who brings perfection to this thing which was.\nThe reed which traced words in the heart of that youth,\nbecame one who added a heart of wonder and translated well.\nThe key which opened the two gates of the soul, filled with a rod,\nin it were the openings of humility, the treasure of the Spirit.\nThe rod of the shepherd struck the mind to ascend to the height,\nand its voice overturned him and cast him into lands where he would no longer be troubled.\nUp to the stage, the dancers arranged themselves before the hidden,\nand here the hidden descended in his will to the humble.\nThe stream of water which irrigated the earth, continued,\nand they began in it to ask the wicked one how they might be saved in it.\nThe heart of humility was equal in the house of the wicked one,\nand the voice justified that equality and scattered and cast it away.\nA sign was made to them in the form of evening, and he continued,\nthat they might not be destroyed by the hand of the oppressor from their lives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) means 'sign' or 'hidden sign,' often used in Syriac exegesis for typological or sacramental allusion. Here it likely refers to the Holy Spirit's gift of tongues at Pentecost, which Narsai interprets as a divine sign that resolves doctrinal disputes.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abram received and delivered to his sons","severity":"info","text":"The reference to Abram receiving and delivering a single language alludes to the tradition (cf. Genesis 11:1, 11:9) that Hebrew was the original language preserved through Abraham, later diversified at Babel. Narsai contrasts this with Pentecost's reversal of linguistic division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"the hidden sign loosed the questions of the two sides","severity":"info","text":"The 'two sides' likely refer to the Jewish and Christian communities, or to the two testaments. Narsai presents Pentecost as resolving hermeneutical conflicts, a theme common in Syriac polemical literature.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"The scribe who taught the new book to that childhood","severity":"info","text":"This line introduces a series of metaphors (scribe, reed, key, rod) that depict the Holy Spirit as a teacher and interpreter. The sequence builds a typological chain from the giving of the Law to the gift of tongues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"The rod of the shepherd struck the mind to ascend to the height","severity":"info","text":"The image of the shepherd's rod guiding the mind upward parallels Ephrem's Hymns on Faith (Hymn 5) where the Spirit is a shepherd leading the soul. Narsai adapts this pastoral imagery to Pentecost's transformative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the dancers arranged themselves before the hidden","severity":"caution","text":"The phrase 'dancers' (ܡܲܪ̈ܲܚܹܐ) is ambiguous: it may refer to angelic beings or to human worshippers. The Syriac allows both, but the context of 'stage' (ܬܲܟܼܬܿܘܼܫܵܐ) suggests a liturgical performance, possibly a dramatic reenactment of Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden' (ܟܲܣܝܵܐ) is ambiguous: it may refer to the Holy Spirit, the divine essence, or a concealed typological meaning. The reading taken follows the Pentecostal context as the Spirit's descent.","The phrase 'this thing which was known' (ܗܵܕܹܐ ܕܐܸܣܬܲܥܪܲܬ̤) is vague; it likely denotes the gift of tongues or the event of Pentecost itself, but the Syriac does not specify."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܗܸܢܘ̣ܿܢ ܪܲܓܼܘܼ ܗ̄ܘ̣ܵܘ ܡܲܪܵܚܵܐܝܼܬܼ ܠܡܸܣܥܵܐ ܠܪܵܘܡ̇ܐ\nܘܗܘ̤ ܝܵ̇ܕܲܥ ܟܠ ܐܸܣܲܪ̣ ܐܸܢܘܿܢ ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܝܲܗ̣̄ܒܼ ܠܸܫܵܢܹ̈ܐ ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ ܠܵܘ ܟܲܕܼ ܚܲܡܝܼܬܼ\nܐܸܠܵܐ ܕܢܲܪܡܸܐ ܦܓܼܘܼܕܹ̈ܐ ܕܩܸܢܛܵܐ ܒܦܘܼܡ ܡܲܪ̈ܲܚܹܐ ܀ :ܠܝܘܼܬܼܪܵܢ ܥܲܒܼܕܵܗ̇ ܠܗܵܝ̇ ܡܲܪܕܿܘܼܬܼܵܐ ܕܒܲܕܲܪ ܐܸܢܘܿܢ\nܘܨܵܪ ܒܵܗ̇ ܐ̄ܪ̈ܵܙܹܐ ܕܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܀ :ܒܟܼܠܗܹܝܢ ܕܲܣܥ̣ܲܪ ܗܘ̤ ܢܸܬܼܒܲܪܵܟ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܕܲܩܕܼܵܡ ܙܲܒܼܢܹ̈ܐ ܡܩܲܕܹܿܡ ܝܵ̇ܕܲܥ ܘܐܲܟܸܿܢ ܣܵܥܲ݁ܪ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܲܒܼܚܲܕܼ ܕܸܒܼܚܵܐ ܡܚܲܣܸܐ ܠܟܼܠܵܐ\nܘܩܲܕܹܿܡ ܨܵܪܹܗ ܠܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ ܒܕܸܒܼܚܵܐ ܕܐܸܡܪܵܐ ܀ :ܡܦܵܣ ܒܗܵܕܹܐ ܕܝܵܗܹ̇ܒܼ ܪܘܼܚܵܐ ܒܝܲܕܼ ܠܸܫܵܢܹ̈ܐ\nܘܨܵܪ ܬܲܚܝܼܬܼܵܗ̇ ܒܗܵܝ̇ ܕܐܸܣܬܲܥܪܲܬ̤ ܨܹܝܕܼ ܩܲܕܼܡ̇ܝܹ̈ܐ ܀ :ܚܹܝܠ ܐܝܼܬܼܘܼܬܹܗ ܓܠ̣ܵܐ ܠܲܥܒܼܵܕܵܘ̈ܗܝ ܘܚܲܟܸܿܡ ܐܸܢܘܿܢ\nܕܕܼܝܼܠܹܗ ܐܸܢܘܿܢ ܩܲܕ̈ܡ̇ܝܵܬܼܵܐ ܘܲܐ̄ܚܪ̈ܵܝܵܬܼܵܐ ܀ :ܦܲܠܸܓܼ ܥܘܼܬܼܪܵܐ ܘܝܲܗ̣̄ܒܼ ܠܸܫܵܢܹ̈ܐ ܒܐܵܬܼܵܐ ܕܢܘܼܪܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܗܘ̤ܝܘܼ ܕܦܲܠܸܓܼ ܗܵܪܟܵܐ ܘܬܲܡ̇ܢ ܀ :ܬܲܡ̇ܢ ܦܲܠܸܓܼ ܘܐܲܥܢܝܼ ܐܸܢܘܿܢ ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ\nܘܗܵܪܟܵܐ ܦܲܠܸܓܼ ܘܕܲܪܸܫ ܐܸܢܘܿܢ ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܀ :ܬܲܡ̇ܢ ܟܲܣܝܼ ܕܡܸܛܠ ܡ̇ܢܵܐ ܦܲܠܸܓܼ ܐܸܢܘܿܢ\nܘܗܵܪܟܵܐ ܒܲܕܸܿܩ ܘܲܓܼܠ̣ܵܐ ܚܲܝܠܵܐ ܕܗܵܝ̇ ܘܲܕܼܗܵܕܹܐ ܀ :ܠܗܲܠ ܐܲܝܟ ܫܲܒܼܪܹ̈ܐ ܐܲܪܝܼܡ ܫܲܒܼܛܵܐ ܘܕܲܚܸܠ ܐܸܢܘܿܢ\nܘܗܵܪܟܵܐ ܦܲܬ̣ܚܹܗ ܠܲܬܼܪܲܥ ܪ̈ܲܚܡܵܘܗܝ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܟܲܕܼ ܛܵܒܼ ܗܘ̤ܝܘܼ ܕܬܲܪܠܵܐ ܬܲܡ̇ܢ ܘܚܲܟܸܿܡ ܗܵܪܟܵܐ\nܫܲܚܠܸܦ ܐܸܢܹܝܢ ܒܝܲܕܼ ܠܘܼܚܵܡܵܐ ܘܲܒܼܚܵܣܵܢܵܐ ܀","english":"He was a torrent, rushing mightily to ascend to the height,\nand he who knows all bound the covenant in the languages.\nHe gave languages in the form of wrath, not as one who is angry,\nbut to cast the commands of the rod into the mouths of the mighty.\nFor the sake of profit, he made that rebellion which was outside the covenant,\nand in it he formed the mysteries of this which was at the end of the sacrifices.\nIn all that the blessed one accomplished, from all the mouths\nthat before the sacrifices he who precedes knows and thus accomplishes.\nHe knew, indeed, that with one sacrifice he would cover all,\nand beforehand he formed the remission of sins in the sacrifice of the lamb.\nHe is pleased with this, that he gives the Spirit through languages,\nand he formed its interpretation in that which was accomplished for the ancients.\nThe power of his essence he revealed to his servants, and the covenant was wise,\nthat the covenant was of the first and the last.\nHe divided the wealth and gave languages with the sign of the fire,\nand the covenant taught that he who divides here and there is one.\nThere he divided and made the covenant dwell in the regions,\nand here he divided and the covenant debated in the spiritual realms.\nThere he hid why the covenant divided,\nand here he examined and revealed the power of this and that.\nTo there, like children, he raised the rod and the covenant terrified,\nand here he opened the door of his mercies to perfection.\nWhen it was good that there be a third, there he made wise,\nhere he changed the covenant through supplication and need.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܸܢܘ̣ܿܢ ܪܲܓܼܘܼ ܗ̄ܘ̣ܵܘ ܡܲܪܵܚܵܐܝܼܬܼ ܠܡܸܣܥܵܐ ܠܪܵܘܡ̇ܐ","severity":"info","text":"The opening image of a torrent rushing to the height depicts the Spirit's descent at Pentecost as an overwhelming, upward surge, contrasting with the usual downward movement of divine grace.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܣܲܪ̣ ܐܸܢܘܿܢ","severity":"info","text":"The phrase 'bound the covenant' (ܐܸܣܲܪ̣ ܐܸܢܘܿܢ) uses the verb ܐܣܪ (to bind) with ܐܸܢܘܿܢ (covenant), a key term in Syriac theology for the divine pact renewed at Pentecost through the gift of languages.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܕܸܒܼܚܵܐ ܕܐܸܡܪܵܐ","severity":"info","text":"The 'sacrifice of the lamb' (ܕܸܒܼܚܵܐ ܕܐܸܡܪܵܐ) alludes to Christ's atoning death, typologically prefigured in the Old Testament sacrifices and here linked to the remission of sins through the Spirit's gift at Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܸܫܵܢܹ̈ܐ ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ","severity":"info","text":"The phrase 'languages in the form of wrath' (ܠܸܫܵܢܹ̈ܐ ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ) reflects a Syriac exegetical tradition that the confusion of tongues at Babel was a divine punishment, now reversed at Pentecost as a gift of unity.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܡ̇ܢ ... ܘܗܵܪܟܵܐ","severity":"info","text":"The repeated antithesis 'there' (ܬܲܡ̇ܢ) and 'here' (ܗܵܪܟܵܐ) structures the passage as a contrast between the old covenant (Babel, sacrifice) and the new (Pentecost, Spirit), emphasizing typological fulfillment.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܨܵܪ ܒܵܗ̇ ܐ̄ܪ̈ܵܙܹܐ ܕܗܵܕܹܐ ܕܲܗܘ̤ܵܬܼ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ","severity":"caution","text":"The phrase 'mysteries of this which was at the end of the sacrifices' is ambiguous: it may refer to the Eucharist as the final sacrifice, or to the Spirit's work at Pentecost as the culmination of the sacrificial system. The reading here follows the latter interpretation.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the blessed one' (ܕܲܣܥ̣ܲܪ ܗܘ̤ ܢܸܬܼܒܲܪܵܟ) is unclear: it may refer to Moses, Christ, or the Spirit; the context of covenant and languages suggests a typological figure.","The phrase 'third' (ܬܲܪܠܵܐ) in the final section is ambiguous: it could mean a third covenant, a third stage of salvation history, or a third person of the Trinity; the reading here takes it as a third stage (after Babel and Pentecost)."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܕܲܚܸܠ ܬܲܡ̇ܢ ܘܠܲܒܸܿܒܼ ܗܵܪܟܵܐ ܐܲܝܟ ܝܵܕܘܿܥܹ̈ܐ\nܘܡܲܕܹܿܟ ܐܸܢܹܝܢ ܐܲܝܟ ܣܲܡܡܵܢܹ̈ܐ ܠܫܸܩܝܵܐ ܕܢܲܦܫܵܐ ܀ :ܬܲܡ̇ܢ ܣܲܬܼܪ ܚܹܝܠ ܟܲܣ̈ܝܵܬܼܵܐ ܕܠܵܐ ܢܸܬܿܬܿܫܝܼ̈ܛܵܢ\nܘܗܵܪܟܵܐ ܒܲܕܸܿܩ ܘܲܓܼܠ̣ܵܐ ܥܘܼܬܼܪܵܐ ܕܫܘܼܒܼܚܹܗ ܪܲܒܵܐ ܀ :ܚܵܘܝܼ ܫܘܼܒܼܚܹܗ ܒܲܡܩܲܒܿܠܵܢܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܕܪܲܡܪܸܡ ܐܸܢܘܿܢ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܀ :ܓܠ̣ܵܐ ܟܲܣ̈ܝܵܬܹܗ ܒܪܘܼܟܵܒܼ ܦܲܓܼܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܘܐܲܫܡܲܥ ܩܵܠܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܒܠܸܫܵܢ ܒܸܣܪܵܐ ܀ :ܦܘܼܡܹ̈ܐ ܗܘ̤ܵܘ ܠܹܗ ܙܵܘܥܹ̈ܐ ܘܪܸ̈ܓܼܫܹܐ ܚܠܵܦ ܟܲܣܝܘܼܬܹܗ\nܘܫܲܡܠܝܼ ܘܲܓܼܡ݂ܲܪ ܣܵܥܘܿܪܘܼܬܹܗ ܒܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܀ :ܠܵܐ ܚܲܣܝܼܪܵܐ ܒܝܲܕܼ ܚܲܣܝܼܪܹ̈ܐ ܨܒܼܵܐ ܕܲܢܡܲܠܸܐ\nܚܲܣܝܼܪܘܼܬܼܵܐ ܕܦܲܓܼܪ̈ܵܢܵܝܹܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ ܀ ܐܘܿ ܚܲܣܝܼܪܹ̈ܐ ܕܦܲܠܸܓܼܘ ܥܘܼܬܼܪܵܐ ܕܠܵܐ ܚܲܣܝܼܪܵܐ:\nܘܡܸܬܼܚܲܙܝܵܢܹ̈ܐ ܕܐܲܟܼܪܸܙܘ ܟܲܣܝܵܐ ܒܪܸ̈ܓܼܫܹܐ ܓܠܲܝ̈ܵܐ ܀ :ܐܘܿ ܒܢܲܝ̈ ܐܲܪܥܵܐ ܝ̄ܠܝܼܕܲܝ̈ ܒܐܲܪܥܵܐ ܘܥܵܡ̇ܪ̈ܲܝ ܒܐܲܪܥܵܐ\nܕܲܕܼܪܲܫܘ ܐܘܼܪܚܵܐ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܒܝܲܕܼ ܡܸܠܲܝ̈ܗܘܿܢ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܕܟܼܠܝܘܿܡ ܗܵܦܹ̇ܿܟ ܠܲܟܼܝܵܢ ܡܸܕܼܪܹܗ\nܕܲܗܘ̤ܵܐ ܒܚܘܼܒܵܐ ܥܘܼܡܪܵܐ ܠܪܘܼܚܵܐ ܕܠܵܐ ܡܸܫܬܲܚܠܲܦ ܀ :ܒܗܲܝܟܲܠ ܡܸܕܼܪܵܐ ܨܒܼܵܐ ܒܵܪܘܿܝܵܐ ܕܢܸܥܡܲܪ ܚܘܼܒܹܿܗ\nܘܲܒܼܚܵܫܘܿܫܵܐ ܚܵܘܝܼ ܥܘܼܬܼܪܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܀ :ܒܡܸܬܼܚܲܙܝܵܢܵܐ ܓܠ̣ܵܐ ܟܲܣܝܘܼܬܹܗ ܟܣܸܐ ܡ̣ܢ ܟܠܵܐ\nܘܲܒܼܡܸܣܟܹܿܢܹ̈ܐ ܦܲܠܸܓܼ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܀ :ܒܦܘܼܡ ܚܲܠܵܫܹ̈ܐ ܡܲܠܸܓܼ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܹܗ\nܕܐܝܼܬܼ ܠܹܗ ܝܲܠܕܵܐ ܕܕܸܵܡܹ̇ܐ ܟܠܹܗ ܠܐܲܒܼܵܐ ܕܝܲܠܕܹܿܗ ܀","english":"He terrified the ignorant and made them wise here like the knowers, and he purified the sign like medicines for the wound of the soul. He concealed the power of the hidden mysteries that cannot be searched out, and here he examined and revealed the wealth of his great glory. He showed his glory through the heralds of his proclamation, so that he might raise the sign to the eyes of the beholders beyond the order. He revealed his hidden things through the visible garment of the body, and he made heard the voice of the greatness of his power in the language of flesh. He had mouths, movements, and senses instead of his hiddenness, and they completed and fulfilled his action in soul and body. Not deficient through the deficient, he desired to fill the deficiencies of the bodily and spiritual. O deficient ones who divided the wealth of the undeficient one, and visible ones who proclaimed the hidden one through manifest senses. O sons of the earth, born on the earth and dwelling on the earth, who sought a path to the high kingdom through their words. O the transient one who today turns back to the transient one again, who became through love a dwelling for the spirit that does not change. In the temple of the enclosure, the Creator desired that his love dwell, and through the sense of touch he showed the wealth of the greatness of his power. Through the visible he revealed his hiddenness, hidden from all, and through the poor he distributed the wealth of his goodness. Through the mouth of the weak he filled the mysteries of his secrets, for he has a son who is wholly like the father who begot him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the divine concealment of mysteries with their revelation through sensory means, emphasizing the incarnation and sacramental economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܣ̈ܝܵܬܼܵܐ","severity":"info","text":"The Syriac term ܟܲܣ̈ܝܵܬܼܵܐ (kasyata) means 'hidden things' or 'mysteries,' a key concept in Narsai's sacramental theology.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܠܕܵܐ ܕܕܸܵܡܹ̇ܐ ܟܠܹܗ ܠܐܲܒܼܵܐ","severity":"info","text":"The phrase 'a son who is wholly like the father who begot him' echoes Johannine language of the Son's consubstantiality (John 1:1, 14:6) and Nicene theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homily on Pentecost reflects the Syriac tradition's emphasis on the Spirit's revelation through the incarnation and the sacraments, countering Arian and Eunomian views.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antitheses: hidden/revealed, deficient/undeficient, visible/invisible, culminating in the Christological affirmation of the Son's likeness to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܕܹܿܟ ܐܸܢܹܝܢ","severity":"caution","text":"The phrase ܘܡܲܕܹܿܟ ܐܸܢܹܝܢ (w-maddēḵ eṯʿē) is ambiguous: it may mean 'he purified the sign' or 'he made the sign pure,' with 'sign' possibly referring to the cross or a sacramental symbol.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܡܲܕܹܿܟ ܐܸܢܹܝܢ could be read as 'he purified the sign' or 'he made the sign pure,' with 'sign' possibly denoting the cross or a sacramental symbol.","The term ܒܪܘܼܟܵܒܼ ܦܲܓܼܪܵܐ (b-rūkāb pagrā) may mean 'through the garment of the body' (incarnation) or 'through the composition of the body' (human nature)."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܒܠܸܫܵܢ ܒܸܣܪܵܐ ܩܥ̣ܵܐ ܥܲܠ ܪܘܼܚܵܐ ܕܡܸܢܹܗ ܐܝܼܬܼܵܘܗܝ\nܘܐܲܝܟ ܕܲܫܘܸܐ ܠܹܗ ܒܪܵܐ ܒܲܟܼܝܵܢܵܐ ܫܘܸܐ ܐܵܦ ܪܘܼܚܵܐ ܀ :ܒܟܸܢܵܪ ܡܸܠܹ̈ܐ ܪ̈ܲܓܿܘܼܙܬܼܵܢܹܐ ܫܡ݂ܲܥܘ ܫܲܘܝܘܼܬܼܵܐ\nܕܐܝܼܬܼ ܠܲܩܢܘܿܡܹܗ ܕܲܒܼܪܵܐ ܘܪܘܼܚܵܐ ܥܲܡ ܐܝܼܬܼܘܼܬܹܗ ܀ :ܟܣܹܝܢ ܗ̄ܘ̣ܵܘ ܥܲܡܹܗ ܟܲܓܼ ܐܝܼܬܲܝܗܘܿܢ ܕܠܵܐ ܫܘܼܪܵܝܵܐ\nܘܒܲܕܸܿܩ ܐܸܢܘܿܢ ܒܲܨܠܸܡ ܐ̄ܢܵܫܵܐ ܕܢܵܘܪܸܒܼ ܨܲܠܡܹܗ ܀ :ܒܨܲܠܡܵܐ ܓܲܠܝܵܐ ܓܠ̣ܵܐ ܒܘܼܕܵܩܵܐ ܕܲܒܼܪܵܐ ܘܪܘܼܚܵܐ\nܘܚܵܘܝܼ ܐܸܢܘܿܢ ܠܲܫܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܵܝܹܐ ܀ :ܒܦܘܼܡ̇ܐ ܕܒܸܣܪܵܐ ܟܕܲܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܒܝܲܕܼ ܦܘܼܠܚܵܢܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܀ :ܦܘܿܩܘ ܠܲܡ ܬܲܠܡܸܕܼܘ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܘܐܲܥܡܸܕܼܘ ܐܵܢܘܿܢ\nܒܲܫܡܵܐ ܕܐܲܒܼܵܐ ܘܕܲܒܼܪܵܐ ܕܡܸܢܹܗ ܘܲܕܼܪܘܼܚ ܩܘܼܕܼܫܵܐ ܀ :ܘܐܸܢ ܐܲܪ̈ܥܵܢܹܐ ܥܡ݂ܲܕܼܘ ܘܐܸܬܼܩܲܕܲܫܘ ܒܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ\nܠܲܫܡܲܝܵܢܹ̈ܐ ܠܡܵܢ ܟܲܝ ܐܵܘܬܲܪ ܗܵܢ ܫܘܼܡ̇ܗܵܐ ܀ :ܠܦܵܘܠܘܿܣ ܢܸܩܪܸܐ ܕܢܹܐܠܲܦ ܡܸܢܹܗ ܐܲܝܟ ܓܹܐܙܲܒܼܪܵܐ\nܕܲܦܬ݂ܲܚ ܒܐܝܼܕܹܗ ܩܠܝܼܕܼܵܐ ܕܪܸܡܙܵܐ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܀ :ܒܝܲܕܼ ܠܲܡ ܥܹܕܲܬܵܐ ܓܠ̣ܵܐ ܚܸܟܼ̈ܡܵܬܹܗ ܐܲܠܵܗ ܟܠܵܐ\nܠܚܲܝ̈ܠܵܘܵܬܼܵܐ ܡܸܬܼܝܲܕܼܥܵܢܹ̈ܐ ܕܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܘܐܸܢ ܪ̈ܘܼܚܵܢܹܐ ܒܥܹܕܿܬܵܐ ܝ̄ܠܸܦܘ ܗ̄ܘ̣ܵܘ ܚܹܝܠ ܟܲܣܝܘܼܬܼܵܐ\nܡܲܢ ܠܵܐ ܢܵܘܕܸܿܐ ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܐܲܝܟ ܦܘܼܡ ܥܹܕܿܬܵܐ ܀ :ܐܸܢ ܫܘܼܠܛܵܢܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܒܵܗ̇ ܐܸܬܼܚܲܟܲܡܘ\nܡܲܢ ܠܵܐ ܢܹܐܠܲܦ ܡ̣ܢ ܚܸܟܼ̈ܡܵܬܼܵܐ ܕܝܸܠܦܲܬ̤ ܘܲܓܼܠܵܬ̤ ܀ :ܥܹܕܲܬܵܐ ܝܸܠܠܲܬ̤ ܡ̣ܢ ܡ̇ܟܼܘܿܪܵܗ̇ ܪܲܒܵܐ ܕܪ̈ܲܒܹܿܐ\nܘܟܸܬܼܒܲܬ̤ ܣܸܦܪܵܐ ܕܢܸܬܼܗܲܓܿܘܿܢ ܒܹܗ ܝܲܠ̈ܕܹܿܐ ܕܡܸܢܵܗ̇ ܀","english":"He terrified the ignorant and made them wise here like the knowers, and he purified the sign like medicines for the wound of the soul. He concealed the power of the hidden mysteries that cannot be searched out, and here in the flesh he cried out concerning the Spirit that is from him, and as he made the Son equal to the Father, so also he made the Spirit equal. With the sound of words the hearers heard the equality that exists in the hypostasis of the Son and the Spirit with his essence. They were hidden with him as if they were without beginning, and he examined and formed the image of the one who was to receive his image. In the visible image he revealed the examination of the Son and the Spirit, and he showed them to the heavenly and earthly ones. Through the mouth of the flesh he knew spiritual and corporeal ones, by means of the service of the name of the Trinity, three hypostases. Go forth, teach all the peoples, and baptize them in the name of the Father and of the Son who is from him and of the Holy Spirit. And the earthly ones were baptized and sanctified in the name of the Trinity, for the heavenly ones, what need have they of this name? Paul was called to learn from him like a treasurer who opened in his hand the key of the mystery, the treasure of the Spirit. Through the Church he revealed his wisdom, God, all of it, to the known powers that did not know. And the spiritual ones learned in the Church the power of the hiddenness, but they did not confess one essence like the mouth of the Church. The powers of the heavenly ones were made wise in her, but they did not learn from the wisdom that she learned and revealed. The Church learned from her great source of the great ones, and she wrote the book that was thought out in it by the children who are from her.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ","severity":"info","text":"The phrase 'three hypostases' (ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ) is a technical term for the three persons of the Trinity, central to Syriac Trinitarian theology.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܫܡܵܐ ܕܐܲܒܼܵܐ ܘܕܲܒܼܪܵܐ ܕܡܸܢܹܗ ܘܲܕܼܪܘܼܚ ܩܘܼܕܼܫܵܐ","severity":"info","text":"The baptismal formula 'in the name of the Father and of the Son who is from him and of the Holy Spirit' echoes Matthew 28:19, a key Trinitarian proof text.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܦܵܘܠܘܿܣ","severity":"info","text":"Paul (ܠܦܵܘܠܘܿܣ) is invoked as a treasurer (ܓܹܐܙܲܒܼܪܵܐ) unlocking the mystery of the Spirit, reflecting Narsai's exegetical tradition that Paul reveals hidden Trinitarian knowledge.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܹܕܲܬܵܐ","severity":"info","text":"The passage shifts from Christ's revelatory action to the Church (ܥܹܕܲܬܵܐ) as the teacher of spiritual and earthly powers, marking a structural transition from divine to ecclesial agency.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܸܢ ܫܘܼܠܛܵܢܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ","severity":"info","text":"The 'powers of the heavenly ones' (ܫܘܼܠܛܵܢܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ) learning from the Church reflects Narsai's audience of monastic and clerical readers, who saw the Church as the source of wisdom for both human and angelic orders.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܲܝܟ ܕܲܫܘܸܐ ܠܹܗ ܒܪܵܐ ܒܲܟܼܝܵܢܵܐ ܫܘܸܐ ܐܵܦ ܪܘܼܚܵܐ","severity":"caution","text":"The phrase 'as he made the Son equal to the Father, so also he made the Spirit equal' may imply subordinationism if read strictly, but Narsai likely intends co-equality within the Trinity, consistent with Nicene orthodoxy.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he concealed the power of the hidden mysteries' could refer to Christ's incarnation or to the divine economy; the text does not specify.","The identity of 'the one who was to receive his image' is ambiguous—possibly Adam, Christ, or a generic human."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܫܠܝܼܚܹ̈ܐ ܩܲܒܸܿܠܘ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܘܲܥܬ݂ܲܪܘ ܘܝܼܪܸܒܼܘ\nܘܦܲܪܢܸܣܘ ܡܸܢܹܗ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܕܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܀ ܡܲܓܵܢ ܢܲܣܒ̣ܿܘܼܗ̇ ܠܗܵܝ̇ ܡ̇ܘܗܲܒܼܬܼܵܐ ܡܲܠܝܲܬܼ ܛܘܼܒܹ̈ܐ:\nܘܡܲܓܵܢ ܦܲܪܣܘܼܗ̄ ܩܕܼܵܡ ܢܵܣܘܿܒܹ̈ܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼܘ ܀ :ܢܦܲܩ̣ܘ ܟܵܪ̈ܘܿܙܹܐ ܒܵܬܲܪ ܥܵܠܡܵܐ ܒܲܥܪܝܼܪܵܝܵܐ\nܘܟܲܒܸܿܫܘ ܟܲܕܼܢܘܼܗܝ ܒܢܝܼܪܵܐ ܢܝܼܚܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܀ :ܒܚܘܼܒܵܐ ܫܲܡ̣ܥܘܼܗ̇ ܠܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܬܲܠܡܸܕܼܘ ܘܐܲܥܡܸܕܼܘ\nܘܓܲܡܪܘܼܗ̇ ܒܡܸܠܹ̈ܐ ܘܲܒܼܣܘܼܥܪ̈ܵܢܹܐ ܕܠܵܐ ܬܘܼܗܵܝܵܐ ܀ :ܐܲܟܼܪܸܙܘ ܘܐܲܦܸܘ ܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ\nܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܬܲܕܼܩܵܐ ܒܝܲܕܼ ܦܘܼܠܵܓܼܵܐ ܀ :ܦܵܠܚܹ̈ܐ ܚܝܼܨܹ̈ܐ ܪܟܸܒܼܘ ܥܲܠ ܪ̈ܲܟܼܫܵܐ ܥܲܡܡܹ̈ܐ ܡܪ̈ܝܼܕܹܐ\nܘܲܟܼܕܲܢܘ ܐܸܢܘܿܢ ܬܚܹܝܬܼ ܡܲܪܟܲܒܼܬܼܵܐ ܕܲܡܠܸܟ ܡܲܠ̈ܟܹܿܐ ܀ :ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܚܣܲܢ̣ܘ ܟܠ ܚܲܝ̈ܠܝܼܢ ܕܫܸܡ ܐܲܠܵܗܹ̈ܐ\nܘܐܲܠܸܦܘ ܐ̄ܢܵܫܵܐ ܕܢܸܩܪܘܿܢ ܒܲܫܡܵܐ ܕܚܲܕܼ ܐܲܠܵܗܵܐ ܀ :ܥܩ݂ܲܪܘ ܚܲܢܦܘܼܬܼܵܐ ܘܝܗ̄ܘܼܕܼܝܘܼܬܼܵܐ ܕܠܵܐ ܝܲܗ̣̄ܒܼܘ ܦܹܐܪܹ̈ܐ\nܘܲܢܨܲܒܼܘ ܩܘܼܫܬܵܐ ܦܹܐܪܵܐ ܕܗܲܢܝܼ ܠܡܵܪܹܐ ܟܲܪܡܵܐ ܀ :ܐܵܘܩܸܕܼܘ ܝܲܥܪܵܐ ܕܐܵܘܥܝܼ ܒܝܼܫܵܐ ܒܚܲܩܵܠܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܐܲܡܪܝܼܘ ܙܲܪܥܵܐ ܕܡܸܠܲܬܼ ܚܲܝܹ̈ܐ ܒܓܼܵܘ ܢܲܦܫܵܬܼ̈ܐ ܀ :ܥܩ݂ܲܪܘ ܢܵܡܘܿܣܵܐ ܕܲܦܬܲܟܼܪܘܼܬܼܵܐ ܕܲܒܼܢܵܬ̤ ܛܘܼܥܝܲܝ\nܘܣܵܡ̣ܘ ܫܲܬܼܐܸܣܹ̈ܐ ܕܒܸܢܝܵܢ ܩܘܼܫܬܵܐ ܕܚܲܕܼ ܝܵܪܘܿܝܵܐ ܀ :ܪܕܲܦܘ ܥܲܪܦܸܠܵܐ ܕܦܪܝܼܣܵܐ ܗ̣̄ܘܵܬܼ ܥܲܠ ܐ̄ܢܵܫܘܼܬܼܵܐ\nܘܲܪܕܼܵܐ ܥܵܡܠܵܐ ܠܘܼܩܒܲܠ ܨܸܡܚܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀","english":"The apostles received the power of the Spirit and grew rich and increased, and from it they spread out the table of the healing of the wound of humanity. They divided that gift full of blessings among the peoples, and they spread it before the sick as they were commanded. They sent out heralds after the world in haste, and they subdued it with the sweet yoke of the name of the Creator. In love they heard that daughter of the voice, to teach and to baptize, and they completed it with words and deeds without ceasing. They proclaimed and made known the name of the Trinity, three hypostases, one equality that cannot be divided by division. Mighty workers mounted upon rebellious peoples as upon beasts, and they made them go under the chariot of the King of kings. With the armor of the Spirit they destroyed all the powers of the names of gods, and they taught humanity to call upon the name of the one God. They uprooted paganism and Judaism, which bore no fruit, and they planted truth, the fruit that pleases the master of the vineyard. They burned the forest of evil error in the field of humanity, and they sowed the seed of the word of life within souls. They uprooted the law of idolatry with its branches of error, and they laid foundations for the worship of the truth of the one Father. They dispelled the cloud that was spread over humanity, and they toiled against the growth of righteousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (bar qālā) is a Syriac idiom for 'echo' or 'revelation', here likely referring to the divine command or the Spirit's message received by the apostles.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ","severity":"info","text":"The phrase 'three hypostases, one equality' echoes Nicene Trinitarian language, particularly the formula of three hypostases (qnome) and one essence (ousia), common in Syriac theological discourse.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗ̄ܘܼܕܼܝܘܼܬܼܵܐ","severity":"info","text":"The mention of uprooting 'Judaism' alongside paganism reflects a common polemical trope in Syriac Christian literature, often directed at Jewish communities or practices perceived as rival.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative of apostolic mission, using a series of parallel verbs (received, spread, sent, subdued, etc.) to depict the apostles' transformative work after receiving the Spirit.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܓܵܥ ܦܲܪܣܘܼܗ̄ ܩܕܼܵܡ ܢܵܣܘܿܒܹ̈ܐ","severity":"info","text":"The image of spreading a 'table' (ܦܲܪܢܸܣܘ ܡܸܢܹܗ ܡܸܣܟܹܿܢܘܼܬܼܵܐ) before the sick recalls Eucharistic and healing imagery, paralleling the 'medicine for the wound of the soul' in the previous passage.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's depiction of apostolic authority and Trinitarian proclamation reflects the Christological and ecclesiological concerns of the East Syriac tradition, likely intended for a liturgical audience on Pentecost.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'daughter of the voice' (bar qālā) could be interpreted as a personification of the Spirit's message or as a reference to a specific liturgical tradition; the reading here takes it as a revelatory command.","The term 'Judaism' (ܝܗ̄ܘܼܕܼܝܘܼܬܼܵܐ) may refer to Jewish religious practice or to a broader category of non-Christian belief; the context pairs it with paganism."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܬܪܸܥܣܲܪ ܕܸܠܩܹ̈ܐ ܢܗܲܪܘ ܒܲܒܼܪܝܼܬܼܵܐ ܕܚܸܫܘܿܟܼܵܐ ܗ̣̄ܘܵܬܼ\nܘܫܹܠܚܲܬ̤ ܐܸܒܼܠܵܗ̇ ܘܠܸܒܼܫܲܬ̤ ܢܲܚܬܵܐ ܕܗܲܝܡܵܢܘܼܬܵܪܐ ܀ :ܒܛܲܟܼܣܵܐ ܕܝܲܪ̈ܚܹܐ ܫܲܡܸܫܘ ܠܐܲܪܥܵܐ ܒܟܼܠ ܫܘܼܚܠܵܦܝܼ̈ܢ\nܘܡܲܕܸܿܟܼܘ ܐܘܼ ܟܼܠܵܐ ܪܘܼܚܵܢܵܝܵ ܠܦܘܼܬܼ ܪܸ̈ܥܝܵܢܹܐ ܀ :ܢܦܲܩ̣ܙ ܠܲܫܒܼܝܼܠܹ݁̈ܐ ܘܒܹܝܬܼ ܐܲܘܼܪ̈ܚܵܬܼܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼܘ\nܘܟܲܢܸܫܘ ܘܲܡܠ̣ܵܘ ܒܹܝܬܼ ܡܸܫܬܿܘܼܬܼܵܐ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܀ :ܒܝܲܡܵܐ ܘܝܲܒܼܫܵܐ ܪܕܼܵܘ ܥܲܡ ܐ̄ܢܵܫܵܐ ܕܢܲܚܘܿܢ ܐ̄ܢܵܫܵܐ\nܘܒܸܐܕܼܢܲܝܝ̈ ܟܠܢܵܫ ܙܪܲܥܘ ܣܲܒܼܪ̈ܵܬܼܵܐ ܕܚܵܝܑܬܼ ܡܝܼ̈ܬܹܐ ܀ :ܦܲܪܣܘܼܗ̇ ܡܨܝܼܕܲܬܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܠܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ\nܘܟܲܢܫܲܬ̤ ܘܲܡܠܵܬ̤ ܨܲܝܕܵܐ ܕܐ̄ܢܵܫܵܐ ܕܗܲܢܝܼ ܘܲܪܚܝܼܡ ܀ :ܒܲܕܼܡܘܼܬܼ ܢܸܒܼܥܹ̈ܐ ܐܲܫܩܝܼܘ ܠܐܲܪܥܵܐ ܡܲܠܝܲܬܼ ܚܲܝܹ̈ܐ\nܘܐܲܦܪܝܼ ܚܲܝܹ̈ܐ ܓܘܼܒܵܐ ܡܝܼܬܼܵܐ ܕܝܲܒܿܝܼܫܘܼܬܼܵܗ̇ ܀ :ܐܲܪܡܝܼܘ ܦܸܨܹ̈ܐ ܘܦܲܠܸܓܼܘ ܥܲܡܡܹ̈ܐ ܘܐܲܬܼܪ̈ܵܘܵܬܼܵܐ\nܘܟܼܠܚܲܕܼ ܡܼܢܗܘܿܢ ܚ̣ܙܲܩ ܠܲܦܢܝܼܬܼܵܐ ܕܣܵܡܹܗ ܪܸܡܙܵܐ ܀ :ܫܸܡܥܘܿܢ ܐܲܫܡܲܥ ܩܵܠܵܐ ܚܲܕܼܬܼܵܐ ܒܐܲܪܥܵܐ ܕܪܗ̄ܘܿܡܹܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܬܪܲܥ ܡ̇ܪܘܼܬܼܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܪܹܫ ܬܲܠܡܝܼܕܹ̈ܐ ܡܛܵܬܹܗ ܐܸܡ̇ܐ ܕܲܡܕܼܝܼ̈ܢܵܬܼܵܐ\nܘܐܲܝܟ ܕܲܒܼܪܹܫܵܐ ܩ̣ܒܲܥ ܒܵܗ̇ ܥܲܝܢܹ̈ܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܩܥ̣ܵܐ ܒܲܪ ܪܲܥܡܵܐ ܠܐܵܦܸܣܵܝܹ̈ܐ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܡܸܡܫܲܥ ܬܲܗܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܦܲܫܩܹܗ ܠܲܫܡܹܗ ܒܝܲܕܼ ܣܘܼܥܪ݁ܵܢܹܐ ܕܲܚܦܝܼܛܘܼܬܹܗ\nܕܐܲܪܓܸܿܫ ܒܹܗ ܟܠ ܟܲܕܼ ܩܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܬܼܵܘ ܣܲܒܼܘ ܚܲܝܹ̈ܐ ܀ :ܒܪܲܥܡܵܐ ܕܩܵܠܹܗ ܡܸܬܼܪܲܓܸܿܐ ܗ̄ܘ̣ܵܐ ܠܸܒܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܡܸܬܼܪܲܟܲܟ ܗ̄ܘ̣ܵܐ ܠܡܸܬܲܠ ܦܹܐܪܹ̈ܐ ܣܲܒܼܪܵܐ ܘܚܘܼܒܵܐ ܀","english":"The twelve apostles were lamps in the darkness of the world, and they kindled and clothed it with the garment of faith. In the order of the months they served the earth with all their changes, and they purified every spiritual one according to the thoughts. They opened paths and inns as they were commanded, and they gathered and filled the house of feasting with good and bad. On sea and land they pursued with humanity to show humanity, and in all places they sowed the seeds of life for the dead. They spread the net of preaching to the four winds, and it gathered and filled the catch of humanity that is humble and loving. In the form of clouds they watered the earth full of life, and they brought forth life from the dead soil of its dryness. They cast lots and divided the peoples and regions, and each one of them went to the portion that his sign set. Simon made a new sound heard in the land of Rome, and he taught the door of lordship of one Creator. The head of the disciples reached the mother of cities, and like a foundation he set in it the eyes of faith. Like a trumpet the son of thunder cried out to the Ephesians, and he gathered to draw the river of his preaching. He spread his name by the deeds of his zeal, so that all might perceive in him when he cried, \"Come, take life.\" By the thunder of his voice the heart of humanity was shaken, and it was softened to give fruits of hope and love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܕܸܠܩܹ̈ܐ","severity":"info","text":"The phrase 'twelve lamps' (ܬܪܸܥܣܲܪ ܕܸܠܩܹ̈ܐ) is a standard Syriac epithet for the apostles, drawing on the imagery of light and the number twelve, which is foundational to apostolic lists.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܢܸܒܼܥܹ̈ܐ","severity":"info","text":"The image of apostles as clouds watering the earth (ܒܲܕܼܡܘܼܬܼ ܢܸܒܼܥܹ̈ܐ) echoes the prophetic metaphor of rain as divine teaching, found in Isaiah 55:10 and patristic exegesis of apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܡܥܘܿܢ","severity":"info","text":"Simon (Peter) is associated with Rome (ܪܗ̄ܘܿܡܹܐ), reflecting the early Syriac tradition of Peter's mission to and martyrdom in Rome, as attested in the Doctrina Addai and later Syriac hagiography.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪ ܪܲܥܡܵܐ","severity":"info","text":"The epithet 'son of thunder' (ܒܲܪ ܪܲܥܡܵܐ) for John the Evangelist parallels the Gospel of Mark 3:17 (Boanerges) and is common in Syriac tradition, notably in the commentary of Theodore of Mopsuestia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܲܪܣܘܼܗ̇ ܡܨܝܼܕܲܬܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ","severity":"info","text":"The image of the 'net of preaching' (ܡܨܝܼܕܲܬܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ) spread to the four winds is a structural metaphor for the universal mission, dividing the world into four quadrants, a common trope in Syriac apostolic narratives.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܪܡܝܼܘ ܦܸܨܹ̈ܐ","severity":"info","text":"The casting of lots (ܐܲܪܡܝܼܘ ܦܸܨܹ̈ܐ) to divide mission territories reflects the tradition in the Syriac Acts of the Apostles (e.g., the Doctrine of the Apostles) and was later cited in East Syriac canon law to justify episcopal jurisdiction.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܟܲܢܸܫܘ ܘܲܡܠ̣ܵܘ ܒܹܝܬܼ ܡܸܫܬܿܘܼܬܼܵܐ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ' is ambiguous: 'house of feasting' may be a metaphor for the church or the world, and 'good and bad' could refer to diverse peoples or moral categories. The reading taken follows the English draft's inclusive sense."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܡܲܬܿܝ ܦܲܠ̣ܚܵܗ̇ ܠܐܲܪܥܵܐ ܕܲܝܗܘܼܕܼ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ\nܘܐܲܪܡܝܼ ܒܓܼܵܘܵܗ̇ ܙܲܪܥܵܐ ܕܚܲܝܹ̈ܐ ܘܦܸܪܥܲܬ̤ ܫܘܼܒܼܚܵܐ ܀ :ܐܲܪܥܵܐ ܟܪܝܼܬܵܐ ܕܲܠܠܝܼܚܵܐ ܗ̄ܘ̣ܵܬܼ ܒܝܲܕܼ ܦܸܠ̈ܐܵܬܼܵܐ\nܬܪܲܨ ܠܵܗ̇ ܫܸܩܝܵܐ ܕܦܘܼܫܵܩ ܐ̄ܪ̈ܵܙܹܐ ܘܲܩܢܵܬ̤ ܚܲܝܠܵܐ ܀ :ܥܲܡܵܐ ܓܙܝܼܪܵܐ ܕܡܸܫܬܲܒܼܗܲܪ ܗ̄ܘ̣ܵܐ ܒܛܲܒܼܥܵܐ ܕܒܸܣܪܵܐ\nܚܙ̣ܵܐ ܕܡܸܬܼܪܲܫܡܝܼܢ ܥܲܡܡܹܐ ܒܪܘܼܚܵܐ ܘܬܲܒܿܪܹܗ ܠܛܲܒܼܥܹܐ ܀ :ܓܲܡܪܹܗ ܠܥܲܡܵܐ ܐܲܝܟ ܚܲܣܝܼܪܵܐ ܒܐܲܝܠܹܝܢ ܕܲܣܢܝܼܩ\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܐܘܼܟܼܠܵܐ ܪܘܼܚܵܢܵܝܵܐ ܫܡܵܗܹ̈ܐ ܬܠܵܬܼܵܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܫܲܒܼܪܵܐ ܡܸܬܼܗܲܓܸܿܐ ܗ̄ܘ̣ܵܐ ܒܲܫܡܵܐ ܕܐܲܒܼܵܐ\nܘܟܲܕܼ ܐܸܬܼܚܲܟܲܡ ܐܲܠܦܹܗ ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܕܲܫܘܹܝܢ ܀ :ܐܠܝܼܬܼܵܝܘܼܬܼܵܐ ܙܪܲܥ̣ܘ ܟܵܪ̈ܘܿܙܹܐ ܒܐܸܕܼܢܲܝ̈ ܟܠܢܵܫ\nܘܐܵܘܥܝܼ ܒܐܲܪܥܵܐ ܚܕܼܵܐ ܬܵܘܕܲܝܼܬܼܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܀ :ܠܡܲܪܩܘܿܣ ܢܲܓܼܕܹܿܗ ܩܵܠܵܐ ܕܲܩ̣ܪܵܝܗܝ ܠܘܵܬܼ ܪ̈ܗ̄ܘܿܡ̇ܝܹܐ\nܘܬܲܪܓܸܿܡ ܬܲܡ̇ܢ ܚܹܝܠ ܣܘܼܥܪ݁ܵܢܹܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܀ :ܐܲܡܫܲܥ ܛܸܒܵܐ ܕܡܲܠܟܵܐ ܚܲܕܼܬܼܵܐ ܒܐܸܕܼܢܲܝ̈ ܡܲܠܟܵܐ\nܘܲܬܡܲܗ ܡܲܠܟܵܐ ܕܐܸܢ ܐܝܼܬܼ ܡܲܠܟܵܐ ܠܥܸܠ ܡ̣ܢ ܪܹܫܹܗ ܀ :ܡܲܠܟܵܐ ܘܥܲܡܵܐ ܨܵܬܼܘ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܕܲܒܼܚܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܩܲܒܸܿܠܘ ܘܲܫܠܸܡ̣ܘ ܕܐܝܼܬܼ ܗ̄ܘ̣ ܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ ܀ :ܠܘܼܩܵܐ ܐܲܫܦܲܥ ܫܸܩܝܵܐ ܕܡܸܠܵܘ̈ܗܝ ܒܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ\nܘܒܲܕܼܡܘܼܬܼ ܓܝܼܚܘܿܢ ܦܪܲܣ ܥܲܠ ܟܠܢܵܫ ܣܒܲܪܬܼܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܠܥܸ݂ܙ ܣܘܼܪܝܵܝܵܐ ܥܲܡ ܡܸܨܪܲܝܵܐ ܕܢܘܼܟܼܪܵܝܝܼܢ ܠܹܗ\nܘܲܟܼܢܲܫ̣ܘ ܨܹܐܕܼܵܘܗܝ ܕܲܡܫܲܥ̣ܘ ܠܸܥܙܹܗ ܕܲܠܗܘܿܢ ܕܵܡܹ̇ܐ ܀","english":"Matthew cultivated the land of Judea with the sound of his words,\nand he cast into it the seed of life, and it bore the fruit of glory. The barren land that was parched by falsehoods,\nthe channel of interpretation of mysteries and the power of the truth restored it. The circumcised people who boasted in the seal of the flesh\nsaw that they were being signed among the peoples with the spirit, and he broke their seal. He circumcised the people like one lacking in the things that had gone up,\nand he gave them a spiritual food, the three names. In the likeness of a child he was guided by the name of the Father,\nand when he became wise, he taught them the three equal hypostases. The preachers sowed catholicity in the regions of all peoples,\nand they brought forth in the land one confession of the name of the Creator. To Mark he entrusted the sound that called him to the Romans,\nand he interpreted there the power of the deeds of the preaching. He anointed the face of the new king with the regions of the king,\nand the king wondered if there is a king above his head. The king and the people listened to his words, which were chosen,\nand they received and confessed that there is a king who reigns over all. Luke poured the channel of his words in the land of Egypt,\nand in the likeness of the Nile he spread over all peoples the gospel of life. To the Syriac language with the Egyptian he made them remember him,\nand they contended against those who had anointed his tongue to be like that of the serpent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ (tlātā qnōmē)","severity":"info","text":"The phrase 'three equal hypostases' (ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܕܲܫܘܹܝܢ) is a technical term in Syriac Trinitarian theology, denoting the three persons of the Trinity as distinct but equal. Narsai here applies it to the catechetical teaching of Matthew, reflecting the Nicene orthodoxy of the East Syriac tradition.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܪܥܵܐ ܕܚܲܝܹ̈ܐ (zarʿā d-ḥayyē)","severity":"info","text":"The 'seed of life' (ܙܲܪܥܵܐ ܕܚܲܝܹ̈ܐ) echoes the parable of the sower (Matthew 13:3–8) and the Pauline metaphor of the seed of the gospel (e.g., 1 Corinthians 15:37–38). Narsai uses it to describe Matthew's apostolic mission in Judea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܲܡܵܐ ܓܙܝܼܪܵܐ (ʿammā gzīrā)","severity":"info","text":"The 'circumcised people' (ܥܲܡܵܐ ܓܙܝܼܪܵܐ) refers to the Jewish nation, whose identity was marked by physical circumcision. Narsai contrasts this with spiritual 'signing' (ܡܸܬܼܪܲܫܡܝܼܢ) in baptism, a common patristic trope (cf. Colossians 2:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܓܝܼܚܘܿܢ (ba-dmūt Gīḥōn)","severity":"info","text":"The comparison of Luke's preaching to the Nile (ܓܝܼܚܘܿܢ) spreading over Egypt is a geographical and cultural parallel. The Nile's annual flood was a familiar image of abundance, here applied to the spread of the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܥܸ݂ܙ ܣܘܼܪܝܵܝܵܐ (l-ʿezz Suryāyā)","severity":"info","text":"The mention of the 'Syriac language' (ܠܥܸ݂ܙ ܣܘܼܪܝܵܝܵܐ) alongside Egyptian reflects the multilingual context of early Christian mission. Narsai may be alluding to the tradition that Mark preached in Egypt and that Syriac was used in the eastern churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܫܲܥ̣ܘ ܠܸܥܙܹܗ ܕܲܠܗܘܿܢ ܕܵܡܹ̇ܐ (d-amšʿu l-ʿezzeh d-alhōn dāmē)","severity":"caution","text":"The final clause 'those who had anointed his tongue to be like that of the serpent' is obscure. It may refer to heretical teachers (perhaps Manichaeans or other opponents) who corrupted the message, but the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who had anointed his tongue to be like that of the serpent' is unclear; it may refer to heretical opponents or a specific group in the Syriac-Egyptian context."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܕܲܡܝܼ ܒܩܵܠܹܗ ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ ܠܘܵܬܼ ܒܲܪ̄ܿܬܼ ܓܸܢܣܵܗ̇\nܘܲܚܒ݂ܲܫ ܐܸܢܘܿܢ ܠܓܼܵܘ ܡ̣ܢ ܢܸܫ̈ܒܹܿܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ ܀ :ܒܕܼܝܼܠܗܘܿܢ ܡܲܠܸܠ ܘܐܲܫܡܲܥ ܐܸܢܘܿܢ ܩܵܠ ܦܘܼܪܩܵܢܵܐ\nܘܐܲܥܝܼܪ ܐܸܢܘܿܢ ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܵܬܼܵܐ ܠܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܲܥܬܲܪ ܐܸܢܘܿܢ ܒܚܹܝܠ ܠܵܫܵܢܹ̈ܐ\nܕܟܼܠܢܵܫ ܢܸܣܲܒܼ ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܒܡܸܠܲܬܼ ܦܘܼܘܹܗ ܀ :ܒܝܲܕܼ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܲܒܼܠܸܫܵܢܹ̈ܐ ܐܲܠܸܦ ܐܸܢܘܿܢ\nܠܡܸܪܕܵܐ ܒܐܘܼܪܚܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܠܟܼܠ ܐܲܪܪ̈ܵܘܵܢ ܀ :ܒܡܲܡܠܠܵܐ ܚܲܕܼܬܼܵܐ ܣܵܡ̣ܘ ܫܲܬܸܐܣܹ̈ܐ ܕܒܸܢܝܵܢ ܩܘܼܫܬܵܐ\nܘܫܲܟܼܠܸܠܘ ܘܲܒܼܢ̣ܵܘ ܡ̣ܢ ܟܠ ܥܲܡܡܝܼ̈ܢ ܚܕܼܵܐ ܬܵܘܕܿܝܼܬܼܵܐ ܀ :ܦܵܘܠܘܿܣ ܓܼܒܼܝܵܐ ܒܥ̣ܵܐ ܒܵܗ̇ ܕܲܗܒܼܵܐ ܫܪܵܪܵܐ ܕܲܟܼܝܵܐ\nܘܐܲܦܸܠ ܟܠܢܵܫ ܕܐܲܝܟܲܢ ܢܸܒܼܢܸܐ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܀ :ܩܵܥܹ̇ܐ ܟܠܢܵܫ ܒܗܲܪ̈ܵܛܝܼܩܹܐ ܦܵܥܠܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ\nܕܠܵܐ ܠܲܡ ܬܸܒܼܢܘܿܢ ܥܡܝܼܪܵܐ ܘܟܼܘܼ̈ܒܹܿܐ ܒܗܵܢ ܒܸܢܝܵܢܵܐ ܀ :ܠܹܗ ܦܲܐܝܵܐ ܗ̣̄ܘܵܬܼ ܠܲܡܙܲܗܵܪܘ ܠܘܵܬܼ ܒܲܝܬܵܝܹ̈ܐ\nܘܗܘ̤ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܡܸܒܼܚܲܪ ܝܲܥܪܵܐ ܕܒܸܢܝܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܐܲܝܟ ܪܲܒܿܚܲܝܠܵܐ ܒܪܹܫ ܡܲܫܪܝܼܬܼܵܐ ܡܠܲܒܸܿܒܼ ܟܠܫܵܥ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܸܫܠܲܚ ܙܲܝܢܵܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܢܸܬܼܚܲܝܲܒܼ ܀ :ܡܲܠܸܦ ܦܘܼܪ̈ܣܹܐ ܕܐܲܝܟܲܢ ܢܲܩܪܸܒܼ ܪܘܼܚܵܢܵܐܝܼܬܼ\nܘܲܡܚܵܘܸܐ ܠܲܢ ܕܲܒܼܥܸܠܕܲܪܲܢ ܪܘܼܚܵܢܵܝܵܐ ܗ̄ܘ̣ ܀ :ܠܒܲܫܘ ܠܲܡ ܩܘܼܫܬܵܐ ܣܘܝܸܡܘ ܣܲܢܘܲܪܬܵܐ ܕܦܘܼܪܩܵܢ ܚܲܝܹ̈ܐ\nܘܐܲܚܘܿܕܼܘ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܪܘܼܚܵܐ ܒܪܸ̈ܥܝܵܢܲܝܟܿܘܿܢ ܀ :ܗܵܐ ܐܲܠܸܦ ܠܲܢ ܦܵܠܚܵܐ ܕܪܘܼܚܵܐ ܙܢܲܝ̈ ܬܲܡܼܬܿܘܼܫܵܐ\nܬܵܘ ܢܸܬܿܛܲܝܲܒܼ ܠܡܸܠܒܲܫ ܙܲܝܢܵܐ ܒܛܲܟܼܣܵܐ ܕܝܼܠܹܗ ܀","english":"He resembles a planter in his voice toward the daughter of her race, and he placed the seed within the furrows of his proclamation. With his own mouth he spoke and made heard the sound of salvation, and he roused them as from sleep to the service of life. By this means he enriched them with the power of tongues, so that everyone received the good hope through the word of his mouth. Through the gift of tongues he taught them to go forth on the path of proclamation to all regions. With a new speech they laid the foundations of the house of truth, and they completed and built from all peoples one confession. Paul the chosen one sought the pure gold of truth, and he refined everyone so that they might become wise in the house. He cries out to all who work in the arts and are skilled, that they should not mix the dust and the stars in this house. It was fitting for him to warn the heretics, and he knew how to choose the forest of the house of iniquity. Like a commander at the head of an army, he always encourages, so that no one might cast aside the armor of the spirit and be condemned. He teaches the ways in which one may offer spiritually, and he shows us that the spiritual adversary is he. They put on the truth, they set up the ladder of the salvation of life, and they took up the sword of the word of the spirit in your minds. Behold, he has taught us the worker of the spirit, the small Timothy; come, be prepared to put on armor in his order.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̄ܿܬܼ ܓܸܢܣܵܗ̇","severity":"info","text":"The phrase 'daughter of her race' likely refers to the church or a personified community, possibly the Gentile mission field, echoing Pauline language of the church as a bride.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܓܼܒܼܝܵܐ","severity":"info","text":"Paul is called 'the chosen one' and his activity of refining all to become wise in the house echoes 1 Corinthians 3:10-13 and pastoral epistles on discernment.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܲܪ̈ܵܛܝܼܩܹܐ","severity":"info","text":"The term 'heretics' (ܗܲܪ̈ܵܛܝܼܩܹܐ) reflects Narsai's anti-heretical polemic, likely targeting Arian or Messalian groups active in the 5th-century Church of the East.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܓܼܒܼܝܵܐ","severity":"info","text":"The passage shifts from a general apostolic mission to a focused treatment of Paul as a commander and teacher, structuring the narrative around his role in spiritual warfare.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܵܘ ܢܸܬܿܛܲܝܲܒܼ","severity":"info","text":"The final exhortation to Timothy (the 'small Timothy') reflects Narsai's homiletic use of the pastoral epistles, possibly addressing a contemporary audience to emulate Timothy's readiness.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'daughter of her race' may refer to the church or a specific community; the reading taken is the Gentile mission field.","The identity of 'the spiritual adversary' is ambiguous; it may refer to Satan or heretical teachers."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܗܵܐ ܕܪܲܫܘ ܐܘܼܪܚܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵܐ ܥܲܒܼܕܲܝ̈ ܡܲܠܟܵܐ\nܬܵܘ ܢܸܪܕܹܿܐ ܒܵܗ̇ ܠܘܲܥܕܵܐ ܕܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܗܵܐ ܢܦܲܩ̣ܘ ܦܲܠ̣ܚܘܼܗ̇ ܠܐܲܪܥܵܐ ܕܟܼܘܼ̈ܒܹܿܐ ܒܝܲܕܼ ܚܲܫܲܝ̈ܗܘܿܢ\nܢܸܥܩܘܿܪ ܡܸܢܵܗ̇ ܝܼܥܪܵܐ ܕܐܵܘܥܝܼ ܡܸܨܥܲܬܼ ܚܸܛܹ̈ܐ ܀ :ܗܵܐ ܦܬ݂ܲܚܘ ܬܲܪ̈ܥܹܐ ܕܐܲܚܝܼܕܝܼܢ ܗ̄ܘ̣ܵܘ ܒܐܲܦܲܝ̈ ܐ̇̄ܢܵܫܵܐ\nܬܵܘ ܢܸܬܼܚܲܦܲܛ ܕܠܵܐ ܢܸܬܿܬܲܚܕܲܘܼܢ ܒܪܲܦܝܘܼܬܼ ܢܲܦܫܲܢ ܀ :ܗܵܐ ܙܩܲܪܘ ܢܲܚܬܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܒܥܘܼܒܵܐ ܕܡܲܝ̈ܵܐ\nܢܟܲܣܸܐ ܟܠܢܵܫ ܟܹܐܒܹ̈ܐ ܕܦܲܓܼܪܹܗ ܘܡܘܼܡܹ̈ܐ ܕܢܲܦܫܹܗ ܀ ܗܵܐ ܚ̣ܫܲܠ ܙܲܝܢܵܐ ܠܲܩܪ̈ܲܒܼܬܼܵܢܹܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀ ܠܵܐ ܢܸܬܼܪܲܦܸܐ ܩܕܼܵܡ ܨܸܢ̈ܥܵܬܹܗ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܀ :ܗܵܐ ܐܲܠܸܦܘ ܠܲܢ ܕܐܲܝܟܲܢ ܢܸܙܟܸܿܐ ܘܲܒܼܡܵܢ ܚܵܐܹ̇ܒܼ\nܢܩܲܒܸܿܠ ܓܼܐܪ̈ܵܘܗܝ ܒܣܲܟܿܪܵܐ ܕܟܼܝܼܪܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܗܵܐ ܦܬ݂ܲܚܘ ܓܲܙܵܐ ܕܲܡܠܸܐ ܛܘܼܒܹ̈ܐ ܩܕܼܵܡ ܢܵܣܘܿܒܹ̈ܐ\nܢܸܣܲܒܼ ܡܲܓܵܢ ܘܢܸܬܸܿܠ ܡܲܓܵܢ ܘܢܸܚܸܐ ܘܢܲܚܸܐ ܀ :ܗܵܐ ܢܒܲܥ̣ ܫܸܩܝܵܐ ܪܘܼܚܵܢܝܵܐ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܢܲܫܩܸܐ ܠܢܲܦܫܲܢ ܘܠܲܟܼ̈ܢܵܘܵܬܲܢ ܡ̣ܢ ܚܲܠܝܘܼܬܹܗ ܀ ܗܵܐ ܕܢܲܚ̣ ܫܸܡܫܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܒܓܼܵܘ ܚܸܫܘܿܟܹ̈ܐ:\nܢܸܪܕܿܘܿܦ ܛܘܼܥܝܲܝ ܚܸܫܟܵܐ ܕܲܬܼܪܹܝܢ ܡ̣ܢ ܪܸܥܝܵܢܲܢ ܀ :ܕܠܵܐ ܣܵܦ̇ܩܝܼܢܲܢ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܐܲܝܟ ܟܵܪ̈ܘܿܙܹܐ\nܢܲܪܡܸܐ ܡܸܠܹ̈ܐ ܚܠܵܦ ܣܘܼܥܪ݁ܵܢܹܐ ܐܲܝܟ ܫܵܡܘܿܢܵܐ ܀ :ܕܟܲܪܝܵܐ ܡܸܠܬܲܢ ܕܬܸܡܛܸܐ ܠܪܵܘܡ̇ܐ ܕܕܘܼܒܵܪ݁ܲܝܗܘܿܢ\nܢܸܚܙܘܿܩ ܥܲܡܗܘܿܢ ܒܚܘܼܒܵܐ ܕܢܲܦܫܵܐ ܕܩܠܝܼܓܼ ܓܸܦܹܗ ܀ :ܢܸܩܥܸܐ ܥܲܡܗܘܿܢ ܚܕܼܵܐ ܬܵܘܕܿܝܼܬܼܵܐ ܠܚܲܕܼ ܒܵܪܘܿܝܵܐ\nܕܐܲܥܬܲܪ ܟܠܵܐ ܡ̣ܢ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܀","english":"Behold, they set out the path of proclamation, the servants of the king. Come, enter it to the feast of life without end. Behold, they cultivated the land of virtues by means of their labors. Uproot from it the forest of thorns that choke the midst of the grain. Behold, they opened the doors that were shut in the face of man. Come, hasten, that you may not be caught in the slackness of the soul. Behold, they raised the sign of faith in the depth of the waters. It conceals all the pains of his body and the blemishes of his soul. Behold, he sharpened the weapon for the battles of righteousness. Do not be terrified before the calumnies of the slanderer. Behold, they taught you how to conquer and with what to think. He receives his rewards in the treasure of the storehouse of faith. Behold, they opened the treasury full of blessings before the aged. He took a gift and gave a gift, and he lived and gave life. Behold, he sought a spiritual drink for the earthly ones. He gave drink to himself and to his congregations from its sweetness. Behold, the sun of righteousness dawned within the darknesses. Pursue the straying shadows of error from your minds. That you may not fall short of perfection like the preachers. Cast words instead of deeds like the hearer. That your word may be short, that it may reach the height of their conduct. Journey with them in the love of the soul whose wing is clipped. Cry out with them one confession to the one Creator, who enriched all from the gift of the greatness of his power.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ","severity":"info","text":"The repeated exclamation ܗܵܐ ('behold') marks a series of rhetorical units, each introducing a new image of apostolic or divine action. This anaphoric pattern is characteristic of Narsai's homiletic style, structuring the passage as a litany of exhortations.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The term ܟܵܪ̈ܘܿܙܹܐ ('preachers') refers to the apostles or evangelists, consistent with Narsai's Pentecost context. The word derives from the Greek κῆρυξ and is a standard Syriac term for Christian proclaimers.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܲܪܘ ܢܲܚܬܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܒܥܘܼܒܵܐ ܕܡܲܝ̈ܵܐ","severity":"info","text":"The image of raising a 'sign of faith in the depth of the waters' likely alludes to the baptismal context of Pentecost, recalling the apostolic mission to baptize. The 'sign' (ܢܲܚܬܵܐ) may evoke the cross or the creed.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܠܵܐ ܣܵܦ̇ܩܝܼܢܲܢ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ ܐܲܝܟ ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The warning not to 'fall short of perfection like the preachers' reflects a common homiletic trope in Syriac literature: the ideal of apostolic perfection is held up as an unattainable model, urging humility in the congregation.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܢܸܩܥܸܐ ܥܲܡܗܘܿܢ ܚܕܼܵܐ ܬܵܘܕܿܝܼܬܼܵܐ","severity":"info","text":"The call to 'cry out with them one confession to the one Creator' echoes the liturgical practice of the Syriac church, where the congregation joins in a unified doxology. This reflects Narsai's role as a liturgical poet.","cites":[{"key":"ed:dsc-73","label":"source edition: On Pentecost","url":"https://syriaccorpus.org/73"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܵܐ ܣܵܦ̇ܩܝܼܢܲܢ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ' could be read as a warning against complacency or as a statement of impossibility; the translation takes it as a cautionary exhortation.","The identity of 'the aged' (ܢܵܣܘܿܒܹ̈ܐ) in the treasury image is ambiguous—possibly referring to elders in the church or to the apostles as venerable figures."],"confidence":"high","notes":[]}]}