{"slug":"dsc-76","id":"syriac:dsc:dsc-76","title":"On Creation of Adam and Eve","title_source":"On Creation of Adam and Eve","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":0.014598},"source":{"registry_id":"syriac:dsc:dsc-76","work_id":"dsc-76","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/76"},"stats":{"passages":22,"english_words":5739,"coptic_letters":0,"source_letters":12652,"commentary_units":125,"commentary_kinds":9,"derived_notes":0,"ambiguities":39,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-76","abstract":"Narsai's memrā On Creation of Adam and Eve is a fifth-century Syriac metrical homily that dramatizes the Genesis creation narrative. Blending exegesis with liturgical poetry, it was performed orally in East Syriac communities. The work survives in a single manuscript tradition with possible scribal interpolations, and its attribution to Narsai rests on stylistic and manuscript evidence. The English translation does not preserve the original isosyllabic meter or rhyme.","historical_context":"Composed in the second half of the fifth century CE, likely in Nisibis or Edessa, this memrā belongs to the Church of the East under Narsai (d. ca. 503), a leading theologian and head of the School of Nisibis. The work reflects the Syriac exegetical tradition, drawing on the Peshitta Old Testament and earlier Syriac fathers like Ephrem. It was transmitted in a single manuscript tradition (6th–7th c. copies) and used in East Syriac liturgical cycles for the Feast of the Holy Cross and Lent, serving a catechetical function. The text's survival is fragmentary, with scribal interpolations complicating reconstruction.","significance":"This memrā is a key witness to East Syriac narrative poetry and liturgical exegesis, influencing later Syriac and Arabic Christian cosmogonic literature. It exemplifies how Genesis was retold for communal performance, blending theology with dramatic retelling. Its manuscript tradition highlights the challenges of reconstructing early Syriac texts.","timeline":[{"date":"5th c. CE","event":"Composition of On Creation of Adam and Eve by Narsai"},{"date":"ca. 503 CE","event":"Death of Narsai"},{"date":"6th–7th c. CE","event":"Earliest extant manuscript copies"},{"date":"Medieval period","event":"Use in East Syriac liturgical cycles for Holy Cross and Lent"}],"relations":[{"work":"Genesis (Peshitta)","relation":"Biblical source for the narrative","key":"","label":null,"url":null},{"work":"Ephrem the Syrian's Hymns on Paradise","relation":"Earlier Syriac exegetical model","key":"","label":null,"url":null},{"work":"Narsai's other memrē","relation":"Part of his known corpus","key":"","label":null,"url":null},{"work":"Later Syriac and Arabic cosmogonic literature","relation":"Influenced by this work","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of origin"},{"key":"wikipedia:Peshitta","label":"Peshitta","url":"https://en.wikipedia.org/wiki/Peshitta","reason":"Biblical text used"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context"}],"cautions":["Attribution to Narsai rests on manuscript evidence and stylistic consistency; no autograph survives.","The text survives in a single manuscript tradition with possible scribal interpolations.","The final line is textually uncertain; 'the Maker then removed himself' may be a gloss or damaged reading.","The English translation does not capture the original isosyllabic meter or rhyme."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000381,"generated":"2026-11-15T03:39:41Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/76"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8578"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-76","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":125,"english_words":5739,"source_letters":19885,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā (metrical homily) in the genre of narrative poetry, blending exegesis of Genesis with dramatic retelling. Its register is elevated and liturgical, intended for oral performance in a communal setting.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 503) was a leading theologian of the Church of the East. The dating of this memrā rests on manuscript attributions and stylistic consistency with his known corpus, though no autograph survives.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is preserved in a single manuscript tradition (e.g., 6th–7th c. copies), with possible scribal interpolations. The edition collates multiple witnesses but cannot fully resolve all variants.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was used in East Syriac liturgical cycles for the Feast of the Holy Cross and Lent, reflecting its catechetical function. It influenced later Syriac and Arabic Christian cosmogonic literature.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft is a working translation; it does not capture the isosyllabic meter or rhyme of the original. Readers should consult the Syriac for poetic structure and rhetorical figures.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"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: 22 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-76":{"label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܐܵܕܼܡ ܘܚܵܘܵܐ\nܡܐ ܡܪܐ ܕܥܣܪܝܢ ܘܬܫܥܐ\nܥܲܠ ܬܘܼܩܵܢܵܐ ܕܐܵܕܼܡ ܘܚܵܘܵܐ: ܘܥܲܠ\nܥܒܼܵܪܦܘܼܩܕܵܢܵܐ\n:ܡܲܠܟܵܐ ܒܨܲܠܡܹܗ ܡܸܬܼܝܲܩܲܪ\nܟܲܕܼ ܪܲܚܝܼܩ ܐܲܝܟ ܩܲܪܝܼܒܼܵܐ. :ܒܵܪܘܿܝܵܐ ܒܨܲܠܡܹܗ ܕܐܵܕܼܵܡ\nܨܒܼܵܐ ܕܲܢܚܲܕܲܡ ܠܲܡܠܝܼܠܹ̈ܐ ܀ :ܒܥܵܠܡܵܐ ܡܕܝܼܢܲܬܼ ܡܲܠܟܿܘܼܬܼܵܐ\nܣܵܡܹ݂ܗ ܠܨܲܠܡܹܗ ܒܵܪܘܿܝܵܐ. :ܘܲܒܼܨܲܠܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܡ̇ܘܕܲܥ ܚܲܝܠܵܐ ܕܟܲܣܝܘܼܬܹܗ ܀ :ܒܨܲܠܡܹܗ ܚܲܙܩܵܗ̇ ܒܵܪܘܿܝܵܐ\nܠܲܒܼܪܝܼܬܼܵܐ ܟܲܕܼ ܡܲܬܼܩܸܢ ܠܵܗ̇. :ܕܲܒܼܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܐܵܕܼܵܡ\nܒܚܘܼܒܵܐ ܕܝܼܠܹܗ ܢܸܬܿܕܲܡܘܿܢ ܀ :ܥܲܒܼܕܹܿܗ ܐ̄ܚܝܵܢܵܐ ܠܡܲܠܲܐܟܹ̈ܐ\nܒܚܲܕܼ ܢܲܦܫܵܐ ܪܘܼܚܵܢܵܝܬܼܵܐ. :ܘܐܲܩܸܦ ܠܹܗ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ\nܒܝܲܕܼ ܪܘܼܟܵܒܼܵܐ ܕܗܲܕܵܡ̇ܘ̈ܗܝ ܀ :ܓ̣ܒܲܠ ܠܲܡ ܡ̇ܪܝܵܐ ܐܵܠܵܗܵܐ\nܠܐܵܕܼܵܡ ܥܲܦܪܵܐ ܡ̣ܢ ܐܲܪܥܵܐ. :ܘܲܢܦܲܚ ܒܹܗ ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ\nܘܥܲܒܼܕܹܿܗ ܚܲܝܵܐ ܘܲܡܠܝܼܠܵܐ ܀ :ܚܙ̣ܵܐ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܘܗܵܐ ܟܠ ܕܲܥܒ݂ܲܕܼ ܐܸܫܬܿܡܠܝܼ. :ܚܵܘܵܐ ܒܲܠܚܘܿܕܼ ܚܵܣܝܼܪܵܐ\nܡܥܲܕܿܢܵܐ ܕܬܸܗܘܸܐ ܠܐܵܕܼܵܡ ܀ :ܐܲܪܡܝܼ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܫܠܝܵܐ ܥܲܠ ܐܵܕܼܵܡ ܘܲܕܼܡܸܟ. :ܘܲܢܣ݂ܲܒܼ ܐܸܠܝܵܐ ܡ̣ܢ ܐܸܠܥܵܘ̈ܗܝ\nܘܬܲܩܸܢ ܠܐܲܢ̄ܬܿܬܼܵܐ ܒܲܕܼܡܘܼܬܹܗ ܀ :ܫܩ݂ܲܠ ܗܲܕܵܡ̇ܐ ܡ̣ܢ ܐܵܕܼܵܡ\nܘܲܥܒ݂ܲܕܼ ܐ̄ܢܵܫܵܐ ܐܲܝܟ ܐܵܕܼܵܡ. :ܘܡܲܠܝܼ ܠܐܵܕܼܵܡ ܗܲܕܵܡ̇ܘ̈ܗܝ\nܕܠܵܐ ܢܸܗܘܸܐ ܠܹܗ ܚܲܣܝܼܪܵܐ ܀ :ܚܙ̣ܵܐ ܐܵܕܼܵܡ ܬܲܗܪܵܐ ܚܲܕܼܬܼܵܐ\nܐ̄ܢܵܫܵܐ ܕܲܗܘ̤ܵܐ ܡ̣ܢ ܐ̄ܢܵܫܵܐ. :ܕܲܡܫܲܡܠܲܝ ܗ̄ܘ̣ܵܐ ܒܟܼܠܡܸܕܲܡ\nܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܐܲܟܼܘܵܬܹܗ ܀ :ܐܲܪܚܸܩ ܒܹܗ ܕܹܝܢ ܥܵܒܼܘܿܕܼܵܐ\nܓܸܠܝܵܢܵܐ ܐܲܝܟ ܕܲܡܨܸܐ ܗ̄ܘ̣ܵܐ.","english":"On the Creation of Adam and Eve\n\nWhen the Lord of the eighteen and the nine\nOn the creation of Adam and Eve, and on\nThe commandment\n\nA king is honored in his image\nThough distant as if near. The Creator in his image of Adam\nDesired to give precedence to the rational ones. In the world he established the kingdom\nThe Creator placed his image. And in the visible image\nHe made known the power of his hiddenness. In his image the Creator strengthened\nThe creation when he established it. Through the love toward Adam\nIn his own love he was made like him. The Maker made the angels\nWith a single spiritual self. And he bound the silent natures\nThrough the composition of his members. The Lord God formed\nAdam from the earth's dust. And he breathed into him the spirit of life\nAnd made him living and rational. The Lord God saw\nAnd behold all that he had made was complete. Eve alone was lacking\nA helpmeet to be for Adam. The Lord God cast\nSleep upon Adam and he slept. And he took a rib from his sides\nAnd established a woman in his likeness. He took a member from Adam\nAnd made a woman like Adam. And he filled Adam's members\nSo that he would not be lacking. Adam saw a new wonder\nA woman who was from a man. Who was complete in everything\nIn body and soul like himself. The Maker then removed himself\nVisible as he was able.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܐܵܕܼܡ ܘܚܵܘܵܐ","severity":"info","text":"The opening line functions as a title, repeated and then broken off, introducing the themes of creation and commandment.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The term 'king' (malkā) here likely refers to God as sovereign, a common Syriac epithet for the divine.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓ̣ܒܲܠ ܠܲܡ ܡ̇ܪܝܵܐ ܐܵܠܵܗܵܐ ܠܐܵܕܼܵܡ ܥܲܦܪܵܐ ܡ̣ܢ ܐܲܪܥܵܐ","severity":"info","text":"Echoes Genesis 2:7 (LXX: 'And the Lord God formed man from the dust of the earth'), a foundational text for Syriac creation narratives.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܢܣ݂ܲܒܼ ܐܸܠܝܵܐ ܡ̣ܢ ܐܸܠܥܵܘ̈ܗܝ ܘܬܲܩܸܢ ܠܐܲܢ̄ܬܿܬܼܵܐ ܒܲܕܼܡܘܼܬܹܗ","severity":"info","text":"Directly reflects Genesis 2:21-22, where God takes a rib from Adam to create Eve as his helpmeet.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܪܝܵܐ ܐܵܠܵܗܵܐ","severity":"info","text":"The title 'Lord God' (Māryā Alāhā) is standard in Syriac biblical paraphrase, reflecting the Peshitta Old Testament usage.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܪܚܸܩ ܒܹܗ ܕܹܝܢ ܥܵܒܼܘܿܕܼܵܐ ܓܸܠܝܵܢܵܐ ܐܲܝܟ ܕܲܡܨܸܐ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The final line is textually uncertain; 'the Maker then removed himself' may be a gloss or a damaged reading, and the sense of 'visible as he was able' is obscure.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lord of the eighteen and the nine' is unclear; it may refer to angelic orders or a liturgical reckoning, but the text does not specify.","The abrupt shift from 'creation' to 'commandment' (ܥܒܼܵܪܦܘܼܩܕܵܢܵܐ) suggests a lacuna or a change in focus not fully preserved."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":":ܘܥܲܒܼܕܹܿܗ ܕܢܸܕܲܥ ܬܘܼܩܵܢܵܗ̇\nܕܚܵܘܵܐ ܡܢܵܬܼܵܐ ܗ̄ܝܼ ܡ̣ܢ ܒܸܣܪܹܗ ܀ :ܐܸܬܼܢܲܒܿܝܼ ܐܵܕܼܵܡ ܘܐܸܡ݂ܲܪ\nܕܚܵܘܵܐ ܓܲܪܡ̇ܐ ܗ̄ܝܼ ܡ̣ܢ ܓܲܪ̈ܡܲܝ. :ܗܵܕܹܐ ܬܸܬܼܟܲܢܸܐ ܐܲܢ̄ܬܿܬܼܵܐ\n:ܕܲܡܩܝܼܡܵܐ ܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ\nܒܬܼܘܼܩܵܢܹܗ ܕܐܵܕܼܵܡ ܚܵܘܝܼ:\nܕܠܵܐܕܼܵܡ ܪܹܫܵܐ ܣܵܐܹ̇ܡ ܠܹܗ. :ܘܚܵܘܵܐ ܒܛܲܟܼܣܵܐ ܬܪܲܝܵܢܵܐ\nܡܡܲܠܝܵܐ ܠܓܲܒܼܪܵܐ ܬܸܫܡܸܫܬܹܿܗ ܀ :ܫܲܘܝܵܐ ܗ̄ܝܼ ܚܵܘܵܐ ܥܲܡ ܐܵܕܼܵܡ\nܒܲܟܼܝܵܢܵܐ ܘܲܒܼܬܼܘܼܩܵܢܵܐ. :ܒܨܝܼܪܵܐ ܡܸܢܹܗ ܒܫܘܼܠܛܵܢܵܐ\nܕܐܵܕܼܵܡ ܪܹܫܵܐ ܘܗ̤ܝ ܪ̈ܓܼܠܹܗ ܀ :ܠܒܲܪ ܡ̣ܢ ܥܘܼܡܪܵܐ ܕܦܲܪܕܵܝܣܵܐ\nܬܲܩܸܢ ܐܸܢܘܿܢ ܒܵܪܘܿܝܵܐ. :ܘܒܲܐܬܼܪܵܐ ܕܲܥܕܹܢ ܣܵܡ̣ ܐܸܢܘܿܢ\nܐܲܝܟܵܐ ܕܕܼܵܢܚ̇ܝܼܢ ܢܲܗܝܼܪܹ̈ܐ ܀ :ܕܒܲܪ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܠܐܵܕܼܵܡ ܨܲܠܡܵܐ ܕܐܝܼܩܵܪܹܗ. :ܘܣ̣ܵܡܹܗ ܒܦܲܪܕܲܝܣܵܐ ܕܲܥܕܹܢ\nܕܢܸܗܘܸܐ ܒܓܼܵܘܹܗ ܝܵܪܘܿܬܼܵܐ ܀ :ܣܵܡ̣ ܠܹܗ ܕܹܝܢ ܐܵܦ ܦܘܼܩܕܼܵܢܵܐ\nܕܚܵܫܲ݁ܚ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܗܵܘ̇ ܙܲܒܼܥܵܐ. :ܕܢܸܕܲܥ ܚܲܝܠܵܐ ܕܲܟܼܝܵܢܹܗ\nܘܢܹܐܠܲܦ ܫܘܼܠܛܵܢ ܥܵܒܼܘܿܕܼܵܐ ܀ :ܦܲܩܸܕܼ ܠܲܡ ܡܵܪܝܵܐ ܠܐܵܕܼܵܡ\nܘܣܵܡ̣ ܠܹܗ ܬܚܘܼܡ̇ܐ ܒܐܝܼܠܵܢܵܐ. :ܕܲܒܼܝܲܕܼ ܗܵܕܹܐ ܬܸܬܼܝܼܕܲܥ\nܦܵܪܘܿܫܘܼܬܼܵܐ ܕܲܟܼܝܵܢܹܗ ܀ :ܟܠܗܘܿܢ ܦܹܐܪܹ̈ܐ ܕܦܲܪܝܣܵܐ\nܠܒܼܘܼܣܵܡܵܟ ܝܸܗ̄ܒܹ̇ܬܼ ܐܸܢܘܿܢ. :ܡ̣ܢ ܚܲܕܼ ܒܲܠܚܘܿܕܼ ܠܵܐ ܬܹܐܟܼܘܼܠ\nܕܡ̇ܘܬܵܐ ܡ̇ܘܠܸܕܼ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ ܀ :ܐܸܢ ܕܹܝܢ ܬܸܛܲܪ ܦܘܼܩܕܼܵܢܲܝ̈\nܘܠܵܐ ܬܲܡܪܲܚ ܥܲܠ ܐܝܼܠܵܢܵܐ. :ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ ܐܸܬܲܠ ܠܵܟ\nܡ̇ܐ ܕܲܒܼܩܹܝܬܼܵܗ̇ ܠܚܹܐܪܘܼܬܼܵܟ ܀ :ܠܲܬܼܪ̈ܲܝܗܘܿܢ ܕܹܝܢ ܫܲܘܝܵܐܝܼܬܼ\nܣ̣ܵܡܹܗ ܠܗܵܢܵܐ ܢܵܡܘܿܣܵܐ. :ܕܠܵܐ ܢܸܬܼܥܲܕܿܠܘܼܢ ܒܲܚܕܼܵܕܹ̈ܐ\nܡ̇ܐ ܕܥܵܒܼ̇ܪܝܼܢ ܥܲܠ ܦܘܼܩܕܼܵܢܵܐ ܀","english":"And He made her so that she would know her place, that Eve is a rib from his flesh. Adam was formed and it was said that Eve is a bone from his bones. This woman shall be hidden, who establishes the dwelling of the sacrifice. In her place with Adam she lives. He placed Adam as the head. And Eve in the second order fills for the man his service. Eve is equal to Adam in rank and place. She is lesser than him in authority, Adam the head and she his feet. Outside the dwelling of Paradise, the Creator established the sign. And in the place of Eden, He placed the sign where the bright ones dwell. For the Lord God made Adam the image of his honor. And He placed him in the Paradise of Eden so that he would be an heir within it. He also placed for him the commandment that was necessary for him at that time, so that he would know the power of his rank and learn the authority of the Creator. The Lord commanded Adam and set a boundary for him in the tree, so that by this the distinction of his rank would be known. All the fruits of Paradise He gave for your enjoyment, O sign. But from one alone you shall not eat, which begets death from its fruits. If, however, you keep their commandments and do not transgress against the tree, the fruit of life will be given to you when you have attained your freedom. For both of them equally He established this law, that they should not be troubled with each other when they transgress the commandment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܼܩܵܢܵܐ","severity":"info","text":"The Syriac term tawqā (place/rank) carries both spatial and hierarchical meaning, reflecting the ordered cosmos Narsai assumes.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eve is a rib from his flesh","severity":"info","text":"Echoes Gen 2:21–22 (Peshitta), where Eve is built from Adam’s rib; Narsai’s phrasing ‘bone from his bones’ intensifies the material link.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dwelling of the sacrifice","severity":"info","text":"The phrase ‘dwelling of the sacrifice’ (ܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ) likely refers to the temple or the world as a place of worship, a theme in Narsai’s liturgical homilies.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Adam the head and she his feet","severity":"info","text":"The head-feet metaphor structures the passage’s argument for gender hierarchy, contrasting with the earlier claim of equality in rank.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fruit of life","severity":"info","text":"The ‘fruit of life’ (ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ) parallels the tree of life in Gen 2:9 and later Syriac exegesis, where obedience grants eschatological reward.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"O sign","severity":"caution","text":"The address ‘O sign’ (ܐܸܢܘܿܥ) is ambiguous; it may be a direct address to Adam (as ‘sign’ of God’s honor) or a textual corruption; the translation follows the latter reading.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'O sign' (ܐܸܢܘܿܥ) is ambiguous: it may be a vocative addressing Adam as a 'sign' of divine honor, or a textual error; the English draft treats it as a direct address.","The 'dwelling of the sacrifice' could refer to the Temple, the world, or a specific liturgical space; Narsai does not specify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܐܘܿ ܢܸܒܼܥܵܐ ܕܟܼܠ ܚܸܟܼܵܡܵܬܼܵܐ\nܕܝܵ̇ܕܲܥ ܟܠ ܥܲܕܼܠܵܐ ܢܸܗܘܸܐ. :ܕܟܲܕܼ ܝܵ̇ܕܲܥ ܠܹܗ ܠܬܼܘܼܩܵܢܹܗ\nܣܵܐܹ̇ܡ ܠܹܗ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܒܥܵܬܼܵܐ ܕܗܵܠܹܝܢ ܓܲܪܸܓܼܬܲܢܝ\nܕܐܸܬܼܢܸܐ ܥܸܠܬܹܗ ܕܐܝܼܠܵܢܵܐ. :ܕܐܲܝܟܲܢ ܡܸܫܟܲܚ ܫܲܬܿܝܼܩܵܐ\nܕܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܚܸܟܼ̈ܡܵܬܼܵܐ ܀ :ܘܐܸܢ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܢܵܛܲ݁ܪ\nܢܵܡܘܿܣܵܐ ܕܣܵܐܹ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ. :ܥܲܠ ܡ̇ܢ ܥܲܒܼܕܹܿܗ ܡ̇ܝܘܿܬܼܵܐ\nܠܡܵܝܘܿܬܼܵܐ ܕܠܵܐ ܒܨܸܒܼܝܵܢܹܗ ܀ :ܘܐܸܢ ܠܵܘ ܡ̇ܝܘܿܬܼܵܐ ܒܪ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ\nܠܐܵܕܼܵܡ ܪܹܫܹܗ ܕܲܟܼܝܵܢܲܢ. :ܗܵܘ̇ ܝܵ̇ܕܲܘܿܥܵܐ ܕܟܼܠ ܝܵ̇ܕܲܥ\nܥܲܠ ܡ̇ܢ ܠܵܐ ܟܠ̣ܵܝܗܝ ܡ̣ܢ ܗܵܕܹܐ ܀ :ܫܸܡܥܵܐ ܕܡܸܠܬܼܵܐ ܕܩܸܪܝܵܢܵܐ\nܕܵܘܸܕܼ ܣܲܓܿܝܼ ܠܲܦܫܝܼܛܹ̈ܐ. :ܕܲܥܒܼܵܪ ܦܘܼܩܕܵܢܹܗ ܕܐܵܕܼܵܡ\nܥܲܒܼܕܹܿܗ ܠܓܸܢܣܲܢ ܡ̇ܝܘܿܬܼܵܐ ܀ :ܘܐܸܢܗܘ̤ ܕܣܲܟܼܠܘܼܬܹܗ ܕܐܵܕܼܵܡ\nܚܲܝܒܲܬ̤ ܠܐܵܕܼܵܡ ܘܲܠܝܲܠܕܵܘ̈ܗܝ. :ܗܵܘ̇ ܝܵܕܼܘܿܥܵܐ ܕܟܼܠ ܝܵ̇ܕܲܥ\nܥܲܠ ܡ̇ܢܵܐ ܥܒ݂ܲܪܬܹܗ ܗܵܕܹܐ ܀ :ܠܡܵܢ ܬܲܩܸܢ ܗ̄ܘ̣ܵܐ ܒܸܪ̈ܝܵܬܼܵܐ\nܕܚܵܫ̈ܚܵܢ ܣܲܓܿܝܼ ܠܡܵܝܘܿܬܹ̈ܐ. :ܘܥܲܠ ܡ̇ܢ ܕܸܟܼܪܹ̈ܐ ܘܢܸܩ̈ܒܼܵܬܼܵܐ\nܒܲܟܼܝܵܢܵܐ ܠܐܲܡܝܼܢܘܼܬܼܵܐ ܀ :ܚܵܣ ܕܹܝܢ ܠܵܐ ܦܲܐܝܵܐ ܕܢܹܐܡܲܪ\nܗܵܕܹܐ ܠܨܸܒܼܝܵܢ ܒܵܪܘܿܝܵܐ. ܕܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܚܵܛܹ̇ܝܢܲܢ:\nܘܪܘܼܓܼܙܵܐ ܫܲܚܠܸܦ ܨܸܒܼܝܵܢܹܗ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܡܲܬܼܩܸܢ ܠܲܢ\nܕܡ̇ܝܘܿܬܹ̈ܐ ܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܲܢ. :ܘܣܵܗ̇ܕܵܐ ܒܪܝܼܬܹܗ ܠܝܼܕܲܥܬܹܗ\nܕܲܠܡܵܝܘܿܬܹ̈ܐ ܐܸܬܼܒܲܪܝܲܬ̤ ܀ :ܡܠܝܼܠܹ̈ܐ ܘܦܵܪ̈ܘܿܫܹܐ ܥܲܒܼܕܲܢ\nܘܐܲܣܸܢ ܘܲܡ̣ܠܵܢ ܚܸܟܼܡܵܬܹ̈ܗ. :ܘܲܨܒܼܵܐ ܕܢܲܝܬܸܿܐ ܒܢܸܣܝܵܢܵܐ\nܠܓܲܠܝܘܼܬܼܵܐ ܦܵܪܘܿܫܘܼܬܿܢ ܀","english":"He is the one who knows all the wisdoms, who knows every hidden thing. For when he knows his own limit, he sets it as if he does not know. By the prayer of this very nature, the cause of the tree was revealed. For how can a silent one be found who knows the wisdoms? And if he knew, would he not keep the law that he set for himself? Why would death make him die against his will? And if death were not his creation, he would have made Adam the head of the living. That knower of all knowledge, why does he not stop all of this? Hear the word of the reading of David, simple and abundant. For the transgression of Adam's command made death's body. And if it was due to Adam's folly that Adam and his offspring were condemned, that knower of all knowledge, why did he bring this about? Why did he establish creatures so suitable for many deaths? And why are males and females weeping for the sake of motherhood? But it is not fitting to say that this was by the will of the Creator, who did not know that they would sin. And anger would change his will. He knew when he established us that death would make us. And his creation bears witness to his knowledge that we were created for deaths. He made us speaking and discerning, and he increased and filled his wisdoms. And he desired that through trial we would come to the revealed discernment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܒܼܥܵܐ ܕܟܼܠ ܚܸܟܼܵܡܵܬܼܵܐ","severity":"info","text":"The phrase 'the one who knows all the wisdoms' is a periphrastic divine epithet, common in Narsai's homilies, emphasizing God's omniscience.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܸܡܥܵܐ ܕܡܸܠܬܼܵܐ ܕܩܸܪܝܵܢܵܐ ܕܵܘܸܕܼ","severity":"info","text":"The 'word of the reading of David' likely refers to a psalm (e.g., Ps 1 or Ps 8) read in the liturgy, though the exact verse is not cited. Narsai often invokes Davidic authority.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܝܘܿܬܼܵܐ","severity":"info","text":"Narsai's treatment of death as a created entity (ܡ̇ܝܘܿܬܼܵܐ) reflects a Syriac theological tradition where death is personified as a consequence of Adam's transgression, not an original part of creation.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܢ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܢܵܛܲ݁ܪ","severity":"info","text":"The passage employs a rhetorical question pattern ('And if he knew...') to probe divine foreknowledge and justice, a common homiletic device in Narsai's works.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢܗܘ̤ ܕܣܲܟܼܠܘܼܬܹܗ ܕܐܵܕܼܵܡ","severity":"caution","text":"The phrase 'if it was due to Adam's folly' introduces a conditional that may be ironic or hypothetical; the Syriac syntax leaves open whether Narsai endorses this view or critiques it.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent one' (ܫܲܬܿܝܼܩܵܐ) is ambiguous: it may refer to a hypothetical wise person or to Adam before the fall.","The phrase 'by the prayer of this very nature' (ܒܥܵܬܼܵܐ ܕܗܵܠܹܝܢ ܓܲܪܸܓܼܬܲܢܝ) is obscure; 'prayer' might be a scribal error or a metaphor for the nature's inherent plea."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܓܒܼܝܼܠ ܗ̄ܘ̣ܵܐ ܐܵܕܼܵܡ ܘܲܡܨܲܒܲܬܼ\nܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܫܲܘܝܵܐܝܼܬܼ. :ܘܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܦܵܪܘܿܫܘܼܬܹܗ\nܥܕܲܡ̇ܐ ܠܲܥܒܼܵܪ ܦܘܼܩܕܼܵܢܵܐ ܀ :ܗܘ̤ܵܐ ܦܘܼܩܕܼܵܢܵܐ ܐܲܝܟ ܟܘܼܪܐ\nܘܐܲܥܠܹܗ ܠܐܵܕܼܵܡ ܠܒܼܘܼܚܪܵܢܵܐ. :ܘܐܸܬܼܓܲܠܝܲܬ̤ ܦܵܪܘܿܫܘܼܬܹܗ\nܕܠܵܘ ܚܲܣܝܼܪܵܐ ܗ̄ܘ̣ ܒܲܟܼܝܵܢܹܗ ܀ :ܩܪ̣ܵܝܗܝ ܐܝܼܠܵܢܵܐ ܕܝܼܕܲܥܬܼܵܐ\nܟܲܕܼ ܚܲܪܫܵܐ ܗ̄ܘ̣ܵܐ ܒܲܟܼܝܵܢܹܗ. :ܕܝܼܕܲܥܬܼܵܐ ܕܟܲܣܝܵܐ ܒܐܵܕܼܵܡ\nܒܦܹܐܪܵܐ ܕܡܸܢܹܗ ܐܸܬܼܓܲܠܝܲܬ̤ ܀ :ܕܲܗܒܼܵܐ ܗ̄ܘ̣ܵܐ ܫܚܝܼܡܵܐ ܐܵܕܼܵܡ\nܩܕܼܵܡ ܡܹܐܟܼܘܼܠܬܹܿܗ ܕܐܝܼܠܵܢܵܐ. :ܘܡ̣ܢ ܒܵܬܲܪ ܕܐܸܟܲܠ ܦܹܐܪܵܐ\nܚܵܘܝܼ ܫܘܼܦܪܵܐ ܕܨܘܼܪ̈ܵܬܹܗ ܀ :ܗܘ̤ܵܐ ܦܹܐܪܵܐ ܒܲܕܼܡܘܼܬܼ ܟܘܼܪܵܐ\nܘܐܵܕܼܵܡ ܒܓܼܵܘܹܗ ܐܲܝܟ ܕܲܗܒܼܵܐ. :ܘܲܢܦ݂ܲܚ ܒܹܗ ܚܹܝܠ ܡܹܐܟܼܘܼܠܬܼܵܐ\nܘܩܲܒܸܿܠ ܛܲܥܡܵܐ ܕܝܼܕܲܥܬܼܵܐ ܀ :ܬܘܼܩܵܢܵܐ ܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ\nܒܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܒܲܕܲܩ ܠܲܢ. :ܘܣܵܡܹܗ ܒܕܼܘܼܟܲܬܼ ܦܘܼܪܥܵܢܵܐ\nܠܲܡܝܲܬܿܪܘܼܬܼܵܐ ܕܨܸܒܼܝܵܢܹܗ ܀ :ܪܸܓܿܬܼܵܐ ܕܦܹܐܪܵܐ ܕܐܝܼܠܵܢܵܐ\nܓܲܪܓܲܬ̤ ܠܫܲܒܼܪܘܼܬܹܗ ܕܐܵܕܵܪܡ. :ܕܡ̇ܐ ܕܐܸܟܼܠܲܬ̤ ܢܲܦܫܹܗ ܡܸܢܹܗ\nܡܚܲܕܸܿܬܼ ܠܹܗ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܒܫܸܡܥܵܐ ܕܲܬܼܪܹܝܢ ܐܝܼܠܵܢܹ̈ܐ\nܥܵܠܡܹ̈ܐ ܬܪ̈ܲܝܗܘܿܢ ܐܲܡܬܸܿܠ ܠܲܢ. :ܘܐܲܝܟ ܕܲܠܫܲܒܼܪܹ̈ܐ ܒܝܲܕܼ ܐ̄ܪܵܙܵܐ\nܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܟܲܣܝܘܼܬܹܗ ܀ :ܒܐܝܼܠܵܢܵܐ ܕܹܝܢ ܕܝܼܕܲܥܬܼܵܐ\nܒܥܘܼܬܼܪܵܐ ܐܲܪܥܵܢܵܐ ܐܲܣܪ̣ܹܗ. :ܘܒܼܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܒܲܕܸܿܩ ܠܹܗ\nܥܲܠ ܗܵܘ̇ ܥܘܼܬܼܪܵܐ ܫܡܲܝܵܐ ܀ :ܠܵܐ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܹܐܠܲܦ ܗܵܕܹܐ\nܐܵܕܼܵܡ ܫܲܒܼܪܵܐ ܒܗܵܘ̇ ܙܲܒܼܢܵܐ. :ܘܥܲܠ ܗܵܝ̇ ܓܼܪܓܹܗ ܒܐܝܼܠܵܢܵܐ\nܕܢܸܗܘܸܐ ܣܵܦܹ̇ܩ ܠܝܼܕܲܥܥܬܼܵܐ ܀","english":"Adam was formed and composed equally in body and soul. And his distinction was hidden until the transgression of the command. The command was like a furnace and it cast Adam into the crucible. And his distinction was revealed, that he is not deficient in his nature. The Tree of Knowledge called him when he was deaf in his nature. The knowledge that was hidden in Adam was revealed through the fruit from it. Adam was refined gold before the eating of the tree. And after he ate the fruit, the beauty of his forms appeared. The fruit was like a furnace and Adam within it like gold. And the power of the food blew into him, and he received the taste of knowledge. The seal of the future world was examined for us in the Tree of Life. And he placed it in the place of recompense for the excellence of his will. The desire for the fruit of the tree stirred the youth of Adam. When his soul tasted from it, the fruit of life renewed him. By the hearing of the two trees, he compared both worlds. And as if to youths by means of a mystery, he wished to examine his hiddenness. In the Tree of Knowledge, he bound the earthly wealth. And in the Tree of Life, he examined him upon that heavenly wealth. Adam, the youth, was not able to learn this at that time. And upon that, he urged him toward the tree that would be sufficient for knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܫܲܘܝܵܐܝܼܬܼ","severity":"info","text":"Adam is formed equally in body and soul, a balanced creation that precedes the fall. The adverb ܫܲܘܝܵܐܝܼܬܼ (shawāyāʾīt) stresses parity, not hierarchy.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܘܼܬܹܗ","severity":"info","text":"ܦܵܪܘܿܫܘܼܬܹܗ (pārōšūteh) means 'his distinction' or 'his separateness', here the hidden quality that makes Adam unique, revealed only after the command is transgressed.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ ܕܝܼܕܲܥܬܼܵܐ","severity":"info","text":"The Tree of Knowledge (ܐܝܼܠܵܢܵܐ ܕܝܼܕܲܥܬܼܵܐ) and the Tree of Life (ܐܝܼܠܵܢ ܚܲܝܹ̈ܐ) are drawn from Genesis 2:9 and 3:22, but Narsai treats them as paired symbols of earthly and heavenly wealth.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܼܪܵܐ","severity":"info","text":"The furnace (ܟܘܼܪܵܐ, kūrā) and crucible imagery reflect Syriac exegetical tradition, especially Ephrem, where the command tests Adam like metal refined in fire, revealing his true nature.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܪ̈ܲܝܗܘܿܢ ܥܵܠܡܹ̈ܐ","severity":"info","text":"The passage contrasts two worlds (ܥܵܠܡܹ̈ܐ ܬܪ̈ܲܝܗܘܿܢ) through the two trees, structuring the narrative as a parallel between earthly and heavenly realms, a common Narsaid typology.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܒܲܕܸܿܩ ܟܲܣܝܘܼܬܹܗ","severity":"caution","text":"The phrase 'examine his hiddenness' (ܕܲܢܒܲܕܸܿܩ ܟܲܣܝܘܼܬܹܗ) is ambiguous: the subject could be God or Adam. The English draft takes God as agent, but the Syriac allows Adam's own probing of his hidden nature.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'examine his hiddenness' is not explicit; the translation assumes God, but the text could imply Adam's self-examination.","The phrase 'the fruit of life renewed him' (ܡܚܲܕܸܿܬܼ ܠܹܗ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ) may refer to a spiritual renewal or a typological anticipation of resurrection."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܒܟܼܠܗܹܝܢ ܕܐܵܕܼܵܡ\nܗܵܘ̇ ܕܲܒܼܪܵܝܗܝ ܠܐܵܕܼܵܡ ܘܲܠܟܼܠ. :ܘܲܒܼܬܼܘܼܩܵܢܹܗ ܕܡ̇ܝܘܿܬܼܵܐ\nܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܚܸܕܡܵܬܹ̈ܗ ܀ :ܬܲܚܡܹܗ ܡ̣ܢ ܚܲܕܼ ܐܝܼܠܵܢܵܐ\nܘܓܲܪܓܹܗ ܠܪܸܓܿܬܼܵܐ ܕܲܐ̄ܚܪܹܢܵܐ. :ܘܲܕܢܹܐܟܼܘܿܠ ܘܲܕܼܠܵܐ ܢܹܐܟܼܘܿܠ\nܒܨܸܒܼܝܵܢ ܐܵܕܼܵܡ ܣܝܼܡܵܐ ܗ̣̄ܘܵܬܼ ܀ :ܒܥܘܼܡܪܵܐ ܕܲܥܕܹܢ ܣܵܡ̣ ܐܸܢܘܿܢ\nܠܲܦܫܝܼܛܹ̈ܐ ܘܝܲܩܲܪ ܐܸܢܘܿܢ. :ܘܫܲܥܒܸܿܕܼ ܟܠ ܕܲܗܘ̤ܵܐ ܡܸܢܹܗ\nܠܫܘܼܠܛܵܢܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܀ :ܒܪ̣ܵܐ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܠܲܒܼܥܝܼܪܵܐ ܘܲܠܚܲܝ̈ܘܵܬܼܵܐ. :ܘܐܲܥܒܲܪ ܐܸܢܘܿܢ ܩܕܼܵܡ ܐܵܕܼܵܡ\nܕܢܸܩܪܸܐ ܫܡܵܗܹ̈ܐ ܠܩܸܢܝܵܢܵܘ̈ܗܝ ܀ :ܘܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܥܵܒܼܪܕܹܗ\nܘܲܩ̣ܪܵܐ ܫܡܵܗܹ̈ܐ ܟܡܵܐ ܕܲܣܦܲܩ̣. :ܟܲܕܼ ܡܲܠܸܦ ܠܹܗ ܒܝܲܕܼ ܗܵܕܹܐ\nܕܡ̇ܪܵܐ ܕܟܼܠ ܕܲܗܘ̤ܵܐ ܣܵܡܹܗ ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̣ ܨܲܠܡܹܗ ܕܒܼܵܪܘܿܝܵܐ\nܕܲܟܼܡܵܐ ܡܝܲܬܲܪ ܬܘܼܩܵܢܹܗ. :ܕܡ̇ܪܘܼܬܹܗ ܥܲܠ ܟܠ ܡܸܬܼܚܲܬ̤\nܘܠܹܗ ܐܸܫܬܲܥܒܲܕܼܘ ܟܠ ܕܲܗܘ̤ܵܘ ܀ :ܒܹܗ ܐܲܣܝܼܪܝܼܢ ܫܲܘܝܵܐܝܼܬܼ\nܚܲܝܹ̈ܐ ܕܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ. :ܘܒܲܐܚܝܵܢܘܼܬܼܗܘܿܢ ܕܲܠܘܵܬܹܗ\nܡܙܲܝܚܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܡܲܠܟܵܐ ܀ :ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܠܕܼܘܼܝܪ̈ܵܘܗܝ\nܝܲܡܵܐ ܘܝܲܒܼܫܵܐ ܠܦܘܼܪܢܵܣܹܗ. :ܪ̈ܘܼܚܹܐ ܘܡܲܫܒܹ̈ܐ ܠܚܲܝܘܼܬܹܗ\nܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ ܠܲܢܝܵܚܹܗ ܀ :ܦܨܝܼ̈ܚܵܢ ܗ̣̄ܘܲܝ̈ ܒܹܗ ܒܸܪ̈ܝܵܬܼܵܐ\nܘܫܵܡ̈ܝܥܵܢ ܠܹܗ ܐܲܝܟ ܕܲܠܡܵܪܵܐ. :ܘܲܡܕܲܝܠܝܼܢ ܗ̄ܘ̣ܵܘ ܡܲܠܲܐܪܹ̈ܐ\nܒܬܸܫܡܸܫܬܹܿܗ ܟܲܕܼ ܚܵܕܹܝܢ ܗ̄ܘ̣ܵܘ ܀ :ܒܚܘܼܒܵܐ ܠܘܵܬܹܗ ܟܵܢ̇ܫܝܼܢ ܗ̄ܘ̣ܵܘ\nܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ. :ܘܚܵܕܹܝܢ ܗ̄ܘ̣ܵܘ ܕܲܡܫܵܘܬܲܦ ܗ̄ܘ̣\nܟܝܵܢܵܐ ܕܟܼܠܗܘܿܢ ܒܐܝܼܩܵܪܹܗ ܀","english":"He knew all concerning Adam,  \nthat one who created Adam and all. And by the power of his death  \nhe wished to make known his service. He mixed him from one tree  \nand dragged him to the desire of the other. And to eat and not to eat  \nwas placed in the will of Adam. In the dwelling of Eden he placed a tree,  \nfor the simple and the heavy. And he subjected all that was from him  \nto the authority of the image of Adam. The Lord God created  \nthe beasts and the animals. And he made them pass before Adam  \nso that he might read names to their species. And he gave him power over them  \nand he read names as many as sufficed. While teaching him by this  \nthat the Lord of all had placed him. He is the image of the Creator,  \nhow much more excellent his power. His lordship over all is subject,  \nand to him all that existed were subjected. In him are bound equally  \nthe lives of the rational and the irrational. And in their assembly with him  \nthey honor him as a king. Height and depth for his dwellings,  \nsea and dry land for his expanse. Winds and storms for his life,  \nsummer and winter for his refreshment. The creatures rejoiced in him  \nand listened to him as to a lord. And the angels ministered  \nin his service while they rejoiced. With love toward him they inclined,  \nthe orders, the silent and the rational. And they rejoiced that he shared  \nthe nature of all of them in his honor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܼܩܵܢܹܗ ܕܡ̇ܝܘܿܬܼܵܐ","severity":"info","text":"The phrase 'the power of his death' (ܬܘܼܩܵܢܹܗ ܕܡ̇ܝܘܿܬܼܵܐ) is ambiguous: it may refer to the death of Adam (the 'he' of the previous clause) or to a divine power associated with mortality. The context of the command and the Tree suggests a typological link to Christ's death, a common Narsaian theme.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܥܘܼܡܪܵܐ ܕܲܥܕܹܢ","severity":"info","text":"The 'dwelling of Eden' (ܒܥܘܼܡܪܵܐ ܕܲܥܕܹܢ) and the tree placed there echo Genesis 2:8-9 (LXX), where God plants the garden and sets the Tree of Knowledge. Narsai here reworks the Edenic setting to emphasize Adam's testing.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܣܝܼܪܝܼܢ ܫܲܘܝܵܐܝܼܬܼ ܚܲܝܹ̈ܐ ܕܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ","severity":"info","text":"The binding of 'the lives of the rational and the irrational' in Adam reflects the Syriac exegetical tradition (e.g., Ephrem, Commentary on Genesis) that Adam's nature encompassed both the animal and the spiritual, a microcosm of creation.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪ̈ܘܼܚܹܐ ܘܡܲܫܒܹ̈ܐ ܠܚܲܝܘܼܬܹܗ","severity":"info","text":"The listing of 'winds and storms for his life' and 'summer and winter for his refreshment' parallels the cosmic scope of Adam's dominion in earlier Syriac poetry (e.g., Narsai's memre on creation), where the elements serve the protoplast.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܗ̄ܘ̣ ܨܲܠܡܹܗ ܕܒܼܵܪܘܿܝܵܐ","severity":"info","text":"The line 'He is the image of the Creator' (ܬܲܗܪܵܐ ܗ̄ܘ̣ ܨܲܠܡܹܗ ܕܒܼܵܪܘܿܝܵܐ) marks a structural pivot: the passage moves from Adam's testing and naming of animals to a hymnic celebration of his royal and cosmic status, echoing the 'image of God' motif from Genesis 1:26-27.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'his death' (ܡ̇ܝܘܿܬܼܵܐ) in the first line is unclear: it could be Adam's death (from the transgression) or a divine attribute; the English draft takes it as Adam's, but the Syriac syntax allows either.","The phrase 'for the simple and the heavy' (ܠܲܦܫܝܼܛܹ̈ܐ ܘܝܲܩܲܪ ܐܸܢܘܿܢ) is obscure; it may refer to two types of creatures or to a moral distinction; the translation 'simple and the heavy' is tentative."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܚܲܕܼ ܒܲܠܚܘܿܕܼ ܠܵܐ ܢܲܦܫܹܗ\nܒܡܵܪܘܼܬܼܵܐ ܕܚܘܼܒܹܿܗ ܕܐܵܕܼܵܡ. :ܘܠܵܐ ܒܸܣܡܲܬ̤ ܠܹܗ ܐܵܘܝܘܼܬܼܵܐ\nܕܲܒܼܓܹܐܪܵܐ ܒܠܲܥ ܕܲܝܣܵܡܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܐ ܩܛܝܼܪܵܐ ܕܲܐ̄ܚܪ̈ܵܢܹܐ\nܥܨ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܕܢܸܗܘܸܐ ܕܲܠܩܘܼܒܼܠܵܐ. :ܕܒܲܟܼܝܵܢܹܗ ܛܵܒܼܵܐ ܒܪܸܐ ܗ̄ܘ̣ܵܐ\nܐܲܝܟ ܡܲܠܲܐܟܹ̈ܐ ܒܢܲܝ̈ ܬܸܓܼܡܹܗ ܀ :ܠܵܐ ܗܘ̤ܵܬܼ ܥܸܠܬܼܵܐ ܠܲܚܣܵܡܹܗ\nܘܠܵܐ ܐܲܬܼܪܵܐ ܠܡܲܪܝܼܪܘܬܹܗ. :ܐܸܠܵܐ ܪܲܒܿܘܼܬܹܗ ܕܐܵܕܼܵܡ\nܕܲܚܙ̣ܵܝܗܝ ܕܡ̣ܢ ܟܠ ܡܸܬܼܝܩܲܪ ܀ :ܕܠܲܚܬܹܗ ܡܸܪܬܹܗ ܠܚܲܣܵܡܵܐ\nܘܲܗܘ̤ܵܐ ܟܠܹܗ ܕܲܠܩܘܼܒܼܠܵܐ. :ܘܐܸܬܼܚܲܡܲܬܼ ܥܲܠ ܒܵܪܘܿܝܵܐ\nܒܗܵܝ̇ ܕܝܲܩܲܪ ܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܀ :ܗܘ̤ ܒܚܘܼܫܵܒܼܵܘ̈ܗܝ ܝܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ\nܒܪܸܓܿܬܼܵܐ ܒܝܼܫܬܵܐ ܕܕܸܠܩܲܬ̤ ܒܹܗ. :ܘܟܼܠ ܦܘܼܪ̈ܣܝܼܢ ܡܸܨܛܲܢܲܥ ܗ̄ܘ̣ܵܐ\nܕܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܨܸܢܥܵܬܹ̈ܗ ܀ :ܪܸܓܿܬܹܗ ܣܢܝܼܬܼܵܐ ܗܵܕܹܐ ܗ̄ܘ̣ܵܬܼ\nܕܥܲܠ ܡ̇ܢ ܐܵܕܼܵܡ ܡܸܬܼܝܲܩܲܪ. :ܘܥܲܠ ܡ̇ܢܵܐ ܒܚܘܼܒܹܿܗ ܟܕܼܝܼܢܝܼܢ\nܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ ܀ :ܠܝܼ ܕܐܝܼܬܲܝ ܪܹܫܵܐ ܕܐܵܐܲܪ\nܘܟܼܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܪ̈ܘܼܚܵܢܹܐ. :ܐܵܦܠܵܐ ܒܡܸܠܬܼܵܐ ܝܲܩܲܪ ܠܲܢ\nܟܲܕܼ ܡܲܬܼܩܸܢ ܠܹܗ ܠܲܟܼܝܵܢܲܢ ܀ :ܒܬܼܘܼܩܵܢܹܗ ܕܗܵܢܵܐ ܫܝܼܛܵܐ\nܥܲܦܪܵܐ ܕܲܚܝܼܚܵܐ ܕܐܲܪܥܵܐ. :ܢܸܥܒܸܿܕ ܠܲܡ ܐ̄ܢܵܫܵܐ ܒܨܲܠܡܲܢ\nܘܢܸܗܘܸܐ ܝܲܩܝܼܪ ܒܲܕܼ ܡܘܼܬܲܢ ܀ ܥܲܒܼܕܹܿܗ ܐܲܝܟ ܡ̇ܪܵܐ ܒܐܲܪܥܵܐ:\nܘܲܩ̣ܪܵܝܗܝ ܨܲܠܡܵܐ ܕܟܲܣܝܘܼܬܹܗ. :ܘܡܸܬܼܝܲܩܲܪ ܡ̣ܢ ܟܠ ܕܲܗܘ̤ܵܘ\nܐܲܝܟ ܒܵܪܘܿܝܵܐ ܒܲܒܼܪܝܼܬܹܗ ܀ :ܐܸܠܵܐ ܘܫܲܥܒܸܿܕܼ ܠܐܝܼܩܵܪܹܗ\nܫܡܲܝܵܢܹ̈ܐ ܘܐܲܪ̈ܥܵܢܵܝܹܐ ܀ :ܓܒܼܝܼܠ ܡ̣ܢ ܐܲܪܥܵܐ ܡ̇ܝܘܿܬܼܵܐ\nܘܫܝܼܛ ܒܲܕܼܝܵܢܹܗ ܐܲܝܟ ܐܲܪܥܵܐ. :ܘܫܘܼܠܛܵܢܵܐ ܕܡܸܠܬܹܗ ܡܲܡܠܸܟ\nܥܲܠ ܥܸܠܵܝܹ̈ܐ ܘܬܲܚܬܵܝܹ̈ܐ ܀","english":"He alone, not his self, in the lordship of the love of Adam. And the union did not please him, which is in the flesh without the sacrament. He was not the knot of the others, his bones would have been that of the one who is against. With his good hand he created him like the angels in the orders of his structure. There was no cause for his envy, nor place for his bitterness. But the greatness of Adam, that he saw him honored by all. His envy cast him into jealousy, and he became wholly against. And he was enraged against the Creator because of that honor of Adam's image. He was losing in his thoughts through the evil jealousy that burned in him. And all kinds of contrivances were being prepared to bring his deceits to light. His jealousy was this, that Adam was honored by all. And about what in his love are the elements, both mute and rational, weary? To me, who am the head of the air and all the spiritual orders, not even in word is honor given, when he sets him over the elements. By the command of this tempter, the living dust of the earth, he made for us a sign in your image, and he will be honored by your death. He made him like a lord on earth, and called him the image of his covering. And he is honored by all that exist, like the Creator in his creation. But he subjected to his honor the heavenly and the earthly. He was formed from mortal earth, and mixed with his hand like the earth. And the authority of his word rules over the upper and the lower.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The tempter (Satan) is described as commanding 'the living dust of the earth' to create a sign in God's image, a reference to the formation of Adam's body from earth.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܣܝܘܬܐ","severity":"info","text":"The term 'covering' (kasyuta) in 'image of his covering' likely refers to the body as a veil or garment for the divine image, a common theme in Syriac anthropology.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'formed from mortal earth' echoes Genesis 2:7 (LXX: 'God formed man from the dust of the earth'), a foundational text for Narsai's exegesis.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'tempter' (Satan) is portrayed as envious of Adam's honor, a motif developed in earlier Syriac literature such as the Cave of Treasures, where Satan's fall is linked to refusal to worship Adam.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of Adam as 'like the Creator in his creation' parallels Narsai's homily On the Creation of the World (ed. Gignoux), where Adam is depicted as a microcosm ruling over the elements.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'image of his covering' is ambiguous: it may mean the body as a covering for the soul, or the image of God as a covering for the divine essence. The Syriac allows both readings.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the tempter' is clear as Satan, but the phrase 'living dust of the earth' could refer to the material of Adam's body or to a specific agent (e.g., an angel) commanded by Satan.","'Image of his covering' is ambiguous: 'his' may refer to God (the covering of God's image) or to Adam (the covering of Adam's image)."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܣܸܦܲܬ̤ ܢܘܼܪܵܐ ܕܲܚܣܵܡܹܗ\nܘܲܕܼܠܸܩ ܪܘܼܓܼܙܵܐ ܕܲܛܢܵܢܹܗ. :ܘܲܒܼܥ̣ܵܐ ܕܲܢܕܼܝܼܩ ܨܹܐܕܲܝܗܘܿܢ\nܘܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܀ :ܠܵܐ ܚܵܘܝܼ ܠܗܘܿܢ ܨܸܢ̈ܥܵܬܹܗ\nܐܲܝܟ ܕܲܡܬܵܕܼ ܕܢܸܥܒܸܿܕܼ ܗܵܫܵܐ. :ܕܠܵܐ ܫܲܠܝܼܛ ܗ̄ܘ̣ܵܐ ܒܗܵܘ̇ ܙܲܒܼܢܵܐ\nܕܲܢܕܲܡܸܐ ܒܐܸܣܟܹܿܝܡ ܐ̄ܢܵܫܵܐ ܀ :ܚܸܘܝܐ ܥܒ݂ܲܕܼ ܠܹܗ ܟܘܿܬܿܝܼܢܵܐ\nܘܲܠܒܸܫ̣ ܘܟܲܣܝܼ ܣܢܝܼܘܼܬܹܗ. :ܕܠܵܐ ܢܸܬܼܪܲܞܒܿܘܼܢ ܡ̣ܢ ܫܸܠܝܵܐ\nܒܲܚܙܵܬܼܵܐ ܕܠܵܐ ܡܥܵܕܼܝܼܢ ܒܵܗ̇ ܀ :ܒܗܝܼܠܝܼܢ ܘܲܫܠܹܝܢ ܬܲܡܝܼܡܹ̈ܐ\nܘܢܵܛ̇ܪܝܼܢ ܛܲܟܼܣܹܗ ܕܥܵܒܼܘܿܕܼܵܐ. :ܘܦܲܐܝܵܐ ܚܙܵܬܼܗܘܿܢ ܠܲܚ̈ܕܼܵܕܹܐ\nܒܢܲܟܼܦܘܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܫܲܪܝܼ ܡܡܲܠܸܠ ܙܹܐܦܵܢܵܐ\nܒܟܸܢܵܪܵܐ ܕܒܸܣܪܵܐ ܒܩܵܠܵܐ. :ܕܡܵܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܲܟܼܠܹܝܢ ܐ̄ܢܬܿܘܿܢ\nܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܕܟܼܠ ܦܹܐܪ̈ܝܼܢ ܀ :ܠܗܘܿܢ ܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܩܲܕܼܡ̇ܝܑܬܼ\nܐܲܝܟ ܕܢܹܐܠܲܦ ܫܲܪܝܼܪܵܐܝܼܬܼ. :ܕܲܡܦܵܣ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܲܟܼܝܵܢܹܗ\nܕܠܵܐ ܡܨܸܐ ܝܵ̇ܕܲܥ ܟܲܣ̈ܝܵܬܼܵܐ ܀ :ܠܵܐ ܫܡܝܼܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܦܘܼܩܪܵܢܵܐ\nܕܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܠܒܹܝܬܼ ܐܵܕܼܵܡ. :ܥܲܠ ܗܵܕܹܐ ܫܲܐܸܠ ܐܸܢܘܿܢ\nܕܢܹܐܠܲܦ ܡܸܠܬܼܵܐ ܘܟܸܢ ܢܲܛܥܸܐ ܀ :ܚܸܘܝܵܐ ܠܚܵܘܵܐ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ\nܨܢܝܼܥܵܐ ܠܫܲܦܝܲܬܼ ܪܸܥܝܵܢܵܐ. :ܕܕܲܠܡܵܐ ܒܵܪܘܿܝܵܐ ܟܠܵܟܼܘܿܢ\nܡ̣ܢ ܦܹܐܪܹ̈ܐ ܪ̈ܓܼܝܼܓܹܐ ܕܲܥܕܹܢ ܀ :ܫܒܲܪܬܼܵܐ ܠܲܢܟܼܝܼܠܵܐ ܐܸܡܪܵܬ̤\nܕܠܵܐ ܟܠܹܝܢܲܢ ܡ̣ܢ ܐܝܼܠܵܢܹ̈ܐ. :ܡ̣ܢ ܚܲܕܼ ܐܝܼܠܵܢܵܐ ܬܲܝܡܲܢ\nܕܡ̇ܘܬܵܐ ܟܣܸܐ ܒܵܗ̇ ܒܡܹܐܟܼܘܼܠܬܸܿܗ ܀ :ܐܸܫܟܲܚ ܐܲܬܼܪܵܐ ܙܹܐܦܵܢܵܐ\nܘܫܲܪܝܼ ܕܢܸܙܪܘܿܥ ܙܝܼܙܵܢܵܘ̈ܗܝ. :ܘܐܵܘܥܝܼ ܦܹܐܪܵܐ ܕܨܸܒܼܝܵܢܹܗ\nܕܓܵܠܘܼܬܼܵܐ ܒܫܘܼܪܵܝܵܐ ܀","english":"The lips of the serpent were sealed with his envy, and the fire of his wrath was kindled. He sought to hunt them down and to bring his thoughts to light. He did not reveal his designs to them, as if he had done so now. He was not in control at that time, to appear in the form of a man. The serpent made himself a counselor, and clothed and covered his cunning. So that he would not be recognized from his quietness, by a gaze that does not pass away. The perfect ones are swift and silent, and they keep the order of the creator. And their gaze is fitting for one another, in the humility of their thoughts. The deceiver began to speak, with the voice of the flesh, saying: \"What is the cause that you both cease from the food of all fruits?\" He asked them first, as he had learned truly, that he might test them by their weeping, that he could not know the hidden things. He did not hear the command that the creator placed in the house of Adam. Concerning this he asked Eve, who had learned the word and yet erred. The serpent said to Eve, a whisper to the purity of thought: \"Perhaps the creator has forbidden you from the fruits that are desirable for the time.\" The simple one said to the cunning one: \"We have not been forbidden from the trees.\" From one tree, she answered, \"Death is hidden in its food.\" The deceiver found a place and began to sow his seeds. And he brought forth the fruit of his will, of exile at the beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܸܘܝܐ ܥܒ݂ܲܕܼ ܠܹܗ ܟܘܿܬܿܝܼܢܵܐ","severity":"info","text":"The serpent makes himself a 'counselor' (ܟܘܿܬܿܝܼܢܵܐ), a term that implies a deceptive advisor, contrasting with the divine order.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܹܐܦܵܢܵܐ","severity":"info","text":"The 'deceiver' (ܙܹܐܦܵܢܵܐ) is a key term for the serpent, emphasizing his role as a tempter who leads astray through speech.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̇ܘܬܵܐ ܟܣܸܐ ܒܵܗ̇ ܒܡܹܐܟܼܘܼܠܬܸܿܗ","severity":"info","text":"Eve's statement that 'death is hidden in its food' echoes the Genesis narrative (Gen 3:3-6) where the forbidden fruit brings mortality.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܪܝܼ ܡܡܲܠܸܠ ܙܹܐܦܵܢܵܐ ܒܟܸܢܵܪܵܐ ܕܒܸܣܪܵܐ ܒܩܵܠܵܐ","severity":"info","text":"The serpent speaking 'with the voice of the flesh' reflects a Syriac exegetical tradition where the serpent uses persuasive, bodily speech to deceive, contrasting with divine truth.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܵܘܥܝܼ ܦܹܐܪܵܐ ܕܨܸܒܼܝܵܢܹܗ ܕܓܵܠܘܼܬܼܵܐ ܒܫܘܼܪܵܝܵܐ","severity":"info","text":"The passage concludes with the serpent 'bringing forth the fruit of his will, of exile at the beginning,' framing the temptation as the origin of human exile from paradise.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܡܦܵܣ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܲܟܼܝܵܢܹܗ","severity":"caution","text":"The phrase 'test them by their weeping' is ambiguous; it may refer to the serpent exploiting human vulnerability or to a ritual lament, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'test them by their weeping' (ܒܲܟܼܝܵܢܹܗ) is unclear: it could mean the serpent tests Adam and Eve through their tears or that he uses a form of lament to deceive. The reading taken is that the serpent exploits their emotional state."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܠܵܐ ܠܲܡ ܡ̇ܘܬܵܐ ܡ̇ܝ̇ܬܿܝܼܢ ܐܢ̄ܬܿܘܿܢ\nܚܸܘܝܵܐ ܠܚܵܘܵܐ ܡܲܛܥܸܐ ܗ̄ܘ̣ܵܐ. :ܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܗܵܘܹ̇ܝܢ ܐܢ̄ܬܿܘܿܢ\nܝܵܕܲܘܿܥܹ̈ܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܐܘܿܗ ܡ̣ܢ ܣܵܢܵܠܵܐ ܕܐ̄ܢܵܫܘܼܬܼܵܐ\nܕܕܲܠܚܹܗ ܠܫܲܝܢܵܐ ܕܲܒܼܪܝܼܬܼܵܐ. :ܕܠܵܐ ܣܸܦܩܲܬ̤ ܕܐܲܛܥܝܼ ܒܲܠܚܘܿܕܼ\nܐܸܠܵܐ ܕܐܲܒܲܥ ܐܲܠܵܗܹ̈ܐ ܀ ܗܵܪܟܵܐ ܕܸܢܚܲܬ̤ ܒܝܼܫܘܼܬܹܗ:\nܘܗܘ̤ ܒܡܸܠܵܘ̈ܗܝ ܩܲܛܪܸܓܼ ܢܲܦܫܹܗ. :ܕܲܚܣ݂ܲܡ ܒܐܵܕܼܵܡ ܘܲܒܼܝܲܠܕܵܘ̈ܗܝ\nܘܐܲܥܸܠ ܐܝܼܬܼܝܹ̈ܐ ܣܲܓܿܝܼ̈ܠܹܐ ܀ :ܐܲܠܵܗܹ̈ܐ ܠܲܡ ܗܵܘܹ̇ܝܬܿܘܿܢ\nܘܠܵܘ ܚܲܕܼ ܐܲܠܵܗܵܐ ܒܲܠܚܘܿܕܼ. :ܘܥܲܠ ܗܵܕܹܐ ܟܠܵܟܼܘܿܢ ܡܸܢܹܗ\nܕܐܝܼܠܵܢܵܐ ܘܲܩܪ̣ܵܝܗܝ ܡ̇ܘܬܵܐ ܀ :ܩܪܘܿܒܼܘ ܐܸܬܼܒܲܣܲܡܘ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ\nܘܗܵܐ ܡܸܬܼܦܲܬܼ̈ܚܵܢ ܥܲܝܢܲܝ̈ܟܿܘܿܢ. :ܕܚܲܝܹ̈ܐ ܟܣܹܝܢ ܒܵܗ̇ ܒܡܹܐܐܟܼܘܼܠܬܵܐ\nܕܬܸܥܒܸܿܕܼ ܐ̄ܢܵܫܵܐ ܐܲܠܵܗܹ̈ܐ ܀ :ܚܙܵܬ̤ ܠܲܡ ܐܲܢ̄ܬܿܬܼܵܐ ܠܐܝܼܠܵܢܵܐ\nܕܪܸܓܿܬܼܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܘܲܚܙܵܬܼܵܐ ܗ̄ܘ̣. :ܘܢܸܣܒܲܬ̤ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ ܘܐܸܟܼܠܲܬ̤\nܘܝܸܗ̄ܒܲܬ̤ ܥܲܡܵܗ̇ ܠܫܵܘܬܵܦܵܗ̇ ܀ :ܗ̤ܝ ܠܘܼܩܕܼܵܡ ܐܸܡ݂ܲܪ ܕܐܸܟܼܠܲܬ̤\nܕܬܸܩܛܘܿܦ ܠܵܗ̇ ܫܸܡ ܐܲܠܵܗܹ̈ܐ. :ܒܗܵܝ̇ ܕܐܸܬܿܕܒܼܪܲܬ̤ ܠܲܦܝܵܣܵܐ\nܕܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܗܵܘܹ̇ܝܬܿܘܿܢ ܀ :ܠܒܲܥܠܵܗ̇ ܐ̄ܚܪܵܘܑܬܼ ܝܸܗ̄ܒܲܬ̤ ܠܹܗ\nܕܗ̤ܝܼ ܠܘܼܩܕܼܵܡ ܬܸܗܘ̤ܐ ܐܲܠܵܗ. :ܕܣܲܒܼܪܵܐ ܣܪܝܼܩܵܐ ܐܲܛܥܝܼ ܒܗ̇\nܕܫܘܼܘܕܵܝܹܗ ܕܐܵܟܹ̇ܠ ܩܲܪܨܵܐ ܀ :ܐܸܬܼܦܬܲܚ ܠܲܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܒܡܹܐܟܼܘܼܠܬܵܐ ܕܦܹܐܪܵܐ ܘܲܚ̣ܙܵܘ. :ܘܐܸܬܼܥܲܕܲܠܘ ܒܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܚܙܵܬܼܵܐ ܕܡܲܠܝܵܐ ܫܘܼܚܵܪܵܐ ܀ :ܠܵܐ ܝܵ̇ܕܲܥܝܼܢ ܗ̄ܘ̣ܵܘ ܟܘܼܐܵܪܵܐ\nܩܕܼܵܡ ܡܹܐܟܼܘܼܠܬܵܐ ܕܐܝܼܠܵܢܵܐ. :ܘܡ̣ܢ ܕܥܲܒ݂ܲܪܘ ܥܲܠ ܦܘܼܩܕܵܢܵܐ\nܚܙ̣̰ܵܘ ܕܲܫܠܝܼܚܝܼܢ ܘܲܡܦܲܪܣܹܝܢ ܀","english":"Death did not come to them from the serpent, who was leading Eve astray. \"You will be like gods,\" he said, \"knowers of hidden mysteries.\" O, from the counsel of the serpent, who stirred up the enemy of creation, that it was not enough to deceive them alone, but to make them gods. Here his wickedness trembled, and he entangled himself in his own words. He envied Adam and his offspring, and brought in many signs. \"You will not be gods, and not a single god alone. And on this account, all of you from him, from the tree, and call it death.\" Approach, delight in its fruits, and behold, your eyes will be opened. For life is hidden in that food, which will make man a god. The woman saw the tree, which was all desire and all vision. She took from its fruits and ate, and gave also to her companion. She first said that she ate, that she might pluck the name of god. By that she was led to the persuasion that you would be like gods. To her husband she gave later, that she might first be god. A vain hope deceived her, the slanderer's confession. Their eyes were opened by the eating of the fruit, and they saw. And they were stripped of their stature, a vision full of shame. They did not know nakedness before eating of the tree. But when they transgressed the commandment, they saw that they were stripped and exposed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܠܵܗܹ̈ܐ","severity":"info","text":"The plural form ܐܲܠܵܗܹ̈א (ʾalāhē, 'gods') is used repeatedly in the serpent's speech, contrasting with the singular ܐܲܠܵܗܵܐ (ʾalāhā, 'God'). This polytheistic phrasing underscores the serpent's deception, promising divinity to Adam and Eve.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ","severity":"info","text":"The tree (ܐܝܼܠܵܢܵܐ, ʾīlānā) and the act of eating its fruit echo Genesis 3:6. Narsai's elaboration, including the serpent's promise of divinity, expands the biblical narrative with exegetical detail.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܥܵܠܵܐ ܕܐܵܫܘܼܬܵܐ","severity":"info","text":"The phrase 'counsel of the serpent' (ܣܵܥܵܠܵܐ ܕܐܵܫܘܼܬܵܐ) reflects a common Syriac exegetical motif that the serpent acted as a deliberate agent of Satan, stirring up the 'enemy of creation' (the devil). This aligns with Narsai's homiletic tradition.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from the serpent's deception to Eve's action, then to the consequences. The repeated phrase 'you will be like gods' (ܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܗܵܘܹܝܬܿܘܿܢ) frames the temptation, while the final lines contrast prelapsarian ignorance with postlapsarian shame.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's emphasis on the serpent's envy and the promise of divinity influenced later Syriac and Eastern Christian interpretations of the Fall, particularly in monastic literature where pride and deception are central themes.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܗܵܘܹ̇ܝܬܿܘܿܚ (d-ʾayk ʾalāhē hāwaytōn) is ambiguous: it could mean 'you will be like gods' (plural) or 'you will be like God' (singular), but the plural form ʾalāhē is used consistently, supporting the reading 'gods'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܕܲܒܸܿܩܘ ܕܹܝܢ ܛܲܪ݁ܦܹܐ ܕܬܹܐܢܹ̈ܐ\nܡ̣ܢ ܟܘܼܚܵܕܼܵܐ ܕܲܚܕܵܕܹ̈ܐ. :ܕܲܚܛܝܼܬܼܵܐ ܥܸܒܼܕܲܬ̤ ܐܸܢܘܿܢ\nܦܘܼܪܣܵܝܵܐ ܘܨܲܥܪܵܐ ܡܸܢܫܹܠܝ ܀ :ܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܦܵܪܘܿܫܘܼܬܼܵܐ\nܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܕܲܦܝܼܛܹ̈ܐ. :ܘܡ̣ܢ ܕܐܸܟܲܠ̣ܘ ܡ̣ܢ ܐܝܼܠܵܢܵܐ\nܗܘ̤ܵܘ ܦܵܪ̈ܘܿܫܹܐ ܕܘܵܠ̈ܝܵܬܼܵܐ ܀ :ܥܲܠ ܗܲܕܹܐ ܩ̣ܪܵܝܗܝ ܕܝܼܕܲܥܬܼܵܐ\nܠܐܝܼܠܵܢܵܐ ܕܐܸܟܲܠ̣ܘ ܡܸܢܹܗ. :ܕܝܼܕܲܥܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܗܘܿܢ\nܒܡܹܐܟܼܘܼܠܬܵܐ ܕܡܸܢܹܗ ܕܸܢܚܲܬ̤ ܀ :ܠܵܘ ܕܝܼܕܲܥܬܼܵܐ ܝܵܗ̇ܒܼ ܗ̄ܘ̣ܵܐ\nܕܗܵܕܹܐ ܠܵܐ ܩܢܸܐ ܒܲܟܼܝܵܢܹܗ. :ܐܸܠܵܐ ܕܲܒܼܥܸܠܬܹܗ ܕܝܼܠܹܗ\nܝܲܠܦ̣ܘܼܗܝ ܠܲܥܵܒܼܵܪ ܦܘܼܩܕܵܢܵܐ ܀ :ܥܒ݂ܲܕܼܘ ܬܲܟܼܣܝܼܬܼܵܐ ܠܓܼܘܼܫܡܲܝ̈ܗܘܿܢ\nܛܲܪ̈ܦܵܘܗܝ ܕܝܼܠܹܗ ܕܐܝܼܠܵܢܵܐ. :ܕܲܒܼܥܸܠܬܹܗ ܩ̣ܢܵܘ ܝܼܕܲܥܬܼܵܐ\nܒܛܲܪ̈ܦܵܘܗܝ ܟܲܣܝܼܘ ܦܲܓܼܪ̈ܲܝܗܘܿܢ ܀ :ܗܵܘ̇ ܕܹܝܢ ܝܵ̇ܕܲܥ ܟܲܣ̈ܝܵܬܼܵܐ\nܠܵܐ ܐܲܗܡܝܼ ܡ̣ܢ ܬܘܼܒܵܢܹܗ. :ܕܐܵܦ ܟܲܕܼ ܣܵܡ̣ ܠܹܗ ܦܘܼܩܕܵܢܵܐ\nܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡܸܚܛܵܐ ܚܵܛܹ̇ܐ ܀ :ܠܦܵܢܝܹܗ ܕܝܵܘܡ̇ܐ ܐܲܫܡܲܥ ܗ̄ܘ̣ܵܐ\n:ܩܵܠܵܐ ܕܪܸ̈ܓܼܠܵܘܗܝ ܒܵܪܘܿܝܵܐ\n:ܟܲܕܼ ܐܵܬܹܿܐ ܕܢܸܬܼܒܲܥ ܐܸܢܘܿܢ\nܥܝܵܪܬܵܐ ܕܲܥܒܼܵܪ ܦܘܼܕܵܢܵܐ ܀ ܐܘܿ ܟܝܵܢܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ:\nܕܠܵܐ ܡܸܣܬܲܝܲܟ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ. :ܕܐܲܩܢܝܼ ܩܵܠܵܐ ܠܗܲܠܟܼܵܬܹ̈ܗ\nܟܲܕܼ ܐܵܬܹ̇ܐ ܕܢܲܟܸܿܣ ܠܐܵܕܼܵܐ ܀ :ܐܘܿ ܢܸܒܼܥܵܐ ܕܟܼܠ ܚܸܟܼ̈ܡܵܬܼܵܐ\nܕܐܲܚܝܼܕܼ ܣܵܟܼܵܐ ܕܟܼܠ ܡܸܕܹܿܡ. :ܕܲܡܫܲܐܸܠ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ\nܕܐܲܝܟܵܐ ܡܣܲܬܲܪ ܒܲܪ ܒܲܝܬܹܿܗ ܀ :ܐܲܡܫܲܥ ܩܵܠܵܐ ܕܗܲܠܟܼܵܬܹ̈ܗ\nܕܢܲܪܗܸܒܼ ܐܸܢܘܿܢ ܥܲܠ ܕܲܚܛܵܘ̣. :ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ\nܘܲܡܚܵܘܸܐ ܕܝܵ̇ܕܲܥ ܕܐܲܝܟܵܐ ܗ̄ܘ̣ ܀","english":"They covered their bodies with the leaves of the fig tree from the shame of one another. Eve made a garment of leaves and a girdle of fig leaves. The discernment was hidden in the thoughts of the simple ones. And when they ate from the tree, they became discerners of good and evil. On account of this, they called it the tree of knowledge, from which they ate. The knowledge of their thoughts fell with the food from it. It was not that the tree gave knowledge, for this was not in its nature. But rather, because of its Lord, it taught them to transgress the commandment. They made a covering for their bodies from the leaves of that tree. Because of its Lord, knowledge stood, and with its leaves they covered their bodies. That one who knows hidden things did not cease from his cunning. For even when he set the commandment, he knew that the sinner would sin. At the end of the day, the Creator made heard the sound of his footsteps, when he came to pursue Eve, the entrance of the transgression of the commandment. O, nature without rider, which is not restrained in its deeds, which gave voice to its ways when it came to cover Adam. O, the desire of all wisdoms, which holds the measure of everything, which asks as if it does not know where its housemate is hidden. It made heard the sound of its ways, so that Eve would hasten to sin. It asked, \"Where are you, Adam?\" and showed that it knew where he was.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܪ̈ܦܹܐ ܕܬܹܐܢܹ̈ܐ","severity":"info","text":"The phrase 'leaves of the fig tree' (ܛܲܪ̈ܦܹܐ ܕܬܹܐܢܹ̈ܐ) echoes the biblical fig leaves of Genesis 3:7, but Narsai uses it as a symbol of postlapsarian shame and concealment.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ ܕܐܸܟܲܠ̣ܘ ܡܸܢܹܗ","severity":"info","text":"The tree of knowledge (ܐܝܼܠܵܢܵܐ ܕܐܸܟܲܠ̣ܘ ܡܸܢܹܗ) is a direct reference to Genesis 2:9, where the tree is named for the knowledge of good and evil it imparts.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܒܼܥܸܠܬܹܗ","severity":"info","text":"The phrase 'because of its Lord' (ܕܲܒܼܥܸܠܬܹܗ) reflects Narsai's anti-Manichaean polemic: the tree is not inherently evil but is a tool of divine pedagogy, teaching transgression by divine will.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܟܝܵܢܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ","severity":"info","text":"The exclamatory 'O, nature without rider' (ܐܘܿ ܟܝܵܢܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ) marks a rhetorical shift to apostrophe, personifying the serpent's cunning as an unbridled force.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ","severity":"info","text":"The serpent's feigned question 'Where are you, Adam?' parallels the divine call in Genesis 3:9, but Narsai inverts it: the serpent pretends ignorance to lure Eve into sin.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚܛܝܼܬܼܵܐ ܥܸܒܼܕܲܬ̤ ܐܸܢܘܿܥ","severity":"caution","text":"The phrase 'Eve made a garment' (ܕܲܚܛܝܼܬܼܵܐ ܥܸܒܼܕܲܬ̤ ܐܸܢܘܿܥ) is textually uncertain: the Syriac verb form may be corrupt or a rare feminine active participle; the sense is clear from context.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac verb ܥܸܒܼܕܲܬ̤ may be a scribal error for ܥܒܕܬ (she made) or a dialectal form; the translation 'made' is retained.","The phrase 'knowledge of their thoughts fell' (ܕܝܼܕܲܥܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܗܘܿܥ ܒܡܹܐܟܼܘܼܠܬܵܐ ܕܡܸܢܹܗ ܕܸܢܚܲܬ̤) is ambiguous: it may mean that knowledge was lost or that it descended with the food."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܐܲܝܟܵܐ ܐܢܬܿ ܐܕܼܵܡ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ\nܥܵܒܼܘܿܕܼܵܐ ܠܨܲܠܡܵܐ ܕܐܲܬܼܩܸܢ. :ܐܲܝܟܵܐ ܐܢ̄ܬܿ ܝܵܪܬܹܿܗ ܕܦܲܪܕܲܝܣܵܐ\nܠܡܵܢܵܐ ܡܛܲܫܹܝܬܿ ܣܘܼܪ̈ܚܵܢܲܝܟ ܀ :ܐܘܿ ܛܵܒܼܵܐ ܟܡܵܐ ܡܲܚܸܒܼ ܠܹܗ\nܠܨܲܠܡܵܐ ܕܐܵܕܼܵܡ ܥܲܦܪܵܢܵܐ. :ܕܲܒܼܥ̈ܡܵܬܼܵܐ ܚܢܝܼܓܼܵܬܼܵܐ\nܒܵܥܹ̇ܐ ܠܵܗ̇ ܠܐܲܒܿܝܼܕܼܘܼܬܹܗ ܀ :ܐܲܝܟܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ ܝܲܩܝܼܪܵܐ\nܕܲܥܒܲܕܿܬܵܟ ܡ̇ܪܵܐ ܒܐܲܪܥܵܐ. :ܡ̇ܢܵܐ ܥܒܼܝܼܕܲܬܿ ܦܘܼܪܣܵܝܵܐ\nܢܲܟܼܦܵܐ ܕܲܫܠ݂ܲܚ ܙܲܗܝܘܼܬܹܗ ܀ ܩܵܠܵܟ ܫܸܡܥܹ̇ܬܼ ܘܐܸܬܿܛܲܫܝܼܬܼ. ܐܵܕܼܵܡ ܦܲܢܝܼ ܠܥܵܒܼܘܿܕܹܗ. :ܘܒܼܵܗܹ̇ܬܼ ܐ̄ܢܵܐ ܕܐܸܚܙܸܐ ܐܲܦܲܝ̈ܟ\nܕܲܫܠܝܼܚ ܐ̄ܢܵܐ ܘܲܡܦܲܪܣܲܝ ܐ̄ܢܵܐ ܀ :ܡܲܢ ܥܲܒܼܕܵܟ ܥܲܪܛܸܠܵܝܵܐ\nܡ̇ܪܵܐ ܠܥܲܒܼܕܹܿܗ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ. :ܡܲܢ̣ܘܼ ܐܲܫܠܲܚ ܬܲܟܼܣܝܼܬܼܵܟ\nܝܲܩܝܼܪܵܐ ܕܨܲܥܲܪ ܢܲܦܫܹܗ ܀ :ܕܲܠܡܵܐ ܚܙܵܬܼܵܐ ܕܐܝܼܠܵܢܵܐ\nܓܲܪܸܓܼܬܼܵܟ ܨܹܝܕܼ ܡܹܐܟܼܘܼܠܬܼܵܐ. :ܘܲܬܼܚܘܼܡ̇ܐ ܕܬܲܚܡܹܬܼ ܥܲܒܼܕܵܟ\nܥܲܪܛܸܠܝܵܐ ܕܠܵܐ ܢܲܚ̈ܬܹܿܐ ܀ :ܐܲܢ̄ܬܿܬܼܵܐ ܝܸܗ̄ܒܲܬ̤ ܠܝܼ ܘܐܸܟܼܠܹ̇ܬܼ\nܐܕܼܵܡ ܫܲܒܼܪܵܐ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ. :ܟܲܕܼ ܣܵܒܲܪ ܗ̄ܘ̣ܵܐ ܕܲܡܚܵܘܸܐ\nܕܪܲܚܝܼܩ ܗ̄ܘ̣ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ ܀ :ܐܸܡ݂ܲܪ ܐܲܠܵܗܵܐ ܠܚܵܘܵܐ\nܡ̇ܢܵܘ ܠܲܡ ܗܵܢܵܐ ܕܲܥܒ݂ܲܕܿܬܿܝ. :ܣܵܓܼܬܼܵܗ̇ ܠܥܸܠܬܼܵܐ ܒܲܐ̄̈ܚܪܹܢܵܐ\nܕܚܸܘܝܵܐ ܐܲܛܥܝܼ ܒܝܼ ܘܐܸܟܼܠܹ̇ܬܼ ܀ :ܠܵܐ ܕܹܝܢ ܫܲܐܠܹܗ ܠܲܢܟܼܝܼܠܵܐ\nܒܲܕܼܡܘܼܬܼܵܠ ܕܫܲܐܠܹܗ ܠܐܵܕܼܵܡ. :ܕܠܲܝܬܿ ܠܹܗ ܥܸܠܬܼܵܐ ܠܲܚܣܵܡܹܗ\nܕܢܹܐܡܲܪ ܕܐ̄ܚܪܹܝܢ ܐܲܛܥܝܼ ܒܝܼ ܀ :ܫܲܪܝܼ ܕܹܝܢ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ\n:ܒܵܪܘܿܝܵܐ ܕܐܲܬܼܩܸܢ ܐܸܢܘܿܢ\n:ܘܠܘܼܩܕܵܪܡ ܫܲܪܝܼ ܡ̣ܢ ܚܸܘܝܵܐ\nܕܗܘ̤ ܗܘ̤ܵܐ ܥܸܠܲܬܼ ܒܝܼ̈ܫܬܼܵܐ ܀","english":"Where is Adam? He said to the maker of the image that was fashioned. Where is the heir of Paradise? Why do you hide your transgressions? O good one, how much does the dust love the image of Adam! With bitter tears she seeks his lostness. Where are you, noble Adam, whose making the Lord made on earth? Why have you made a separation, the wretched one who cast off his splendor? I heard your voice and you hid yourself. Adam, flee to your maker. And I am ashamed that I saw your face, that I cast off and that I spread out. What has your naked servant done? The Lord said to his servant. Why have you cast off your covering, noble one who grieved himself? Lest the sight of the tree entice you toward food. And the boundary you set for your naked servant without garments. The woman gave to me and I ate, Adam the youth said, when he thought to show that he was far from the transgression. God said to Eve, Why have you done this? She cast the cause upon others, that the serpent deceived me and I ate. But he did not question the cunning one in the same way he questioned Adam. For he has no cause for his lack, that he might say another deceived me. He began then with the judgment of the hand. The creator of the fashioned went. And first he began with the serpent, that he was the cause of evils.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to a dramatic dialogue between Adam, Eve, and God, with the poet's voice interjecting lament and accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܦܪܵܥܵܐ","severity":"info","text":"The Syriac ܥܲܦܪܵܥܵܐ (ʿap̄rāʿā) means 'dust' or 'earth', alluding to Adam's creation from the soil (Gen 2:7). The poet personifies dust as loving Adam's image.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܟܼܠܹ̇ܬܼ","severity":"info","text":"The exchange 'The woman gave to me and I ate' echoes Gen 3:12 (Peshitta), where Adam blames Eve. The poet reworks the biblical dialogue to highlight shifting blame.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The serpent (ܚܸܘܝܵܐ, ḥewyā) is identified as the ultimate cause of evils, reflecting a common Syriac exegetical tradition that the serpent was Satan's instrument, not merely a beast.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܠܡܵܐ ܚܙܵܬܼܵܐ ܕܐܝܼܠܵܥܵܐ","severity":"info","text":"The warning 'Lest the sight of the tree entice you' parallels Narsai's homily On the Creation of the World (ed. G. McLeod), where the tree's beauty is a test of obedience.","cites":[],"named_sources":["Narsai, On the Creation of the World"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܓܼܙܵܪ ܕܝܼܥܵܐ","severity":"caution","text":"The phrase 'judgment of the hand' (ܒܲܓܼܙܵܪ ܕܝܼܥܵܐ) is ambiguous: it may refer to divine judgment by action (not words) or to a legal metaphor of 'hand' as agency. The Syriac text is not corrupt but the sense is contested.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'judgment of the hand' (ܒܲܓܼܙܵܪ ܕܝܼܥܵܐ) could mean either 'judgment by deed' or 'judgment of the hand (as agent)'. The reading taken is 'judgment by action'.","The identity of 'the maker of the image' (ܥܵܒܼܘܿܕܼܵܐ ܠܨܲܠܡܵܐ) is ambiguous: it may refer to God or to Adam as the one who was fashioned. The reading taken is God as the maker."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܠܵܘ̈ܛܵܬܼܵܐ ܕܹܝܢ ܕܲܠܚܸܝܵܐ\nܠܐܵܟܹ̇ܠ ܩܲܪܨܵܐ ܠܵܐܹ̇ܛ ܗ̄ܘ̣ܵܐ. :ܪܵܡܹ̇ܙ ܗ̄ܘ̣ܵܐ ܥܲܠ ܡܲܦܘܼܠܬܹܿܗ\nܕܫܵܪܹܐ ܠܹܗ ܡ̣ܢ ܫܘܼܠܛܵܢܹܗ ܀ :ܪܹܫܵܐ ܕܐܵܐܲܪ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ\nܘܪܲܒܿܚܲܝܠܵܐ ܕܲܟܼ̈ܢܵܘܵܬܹܗ. :ܘܕܲܐܛܥܝܼ ܒܐܵܕܼܵܡ ܘܲܒܼܚܵܘܵܐ\nܢܦܲܠ̣ ܥܲܠ ܐܲܪܥܵܐ ܘܐܸܫܬܬܲܦܲܠ ܀ :ܐܸܡ݂ܲܪ ܐܲܠܵܗܵܐ ܠܚܸܘܝܵܐ\nܥܲܠ ܕܲܥܒ݂ܲܕܿܬܿ ܗܵܕܹܐ ܘܐܲܛܥܝܼܬܿ. :ܠܝܼܛ ܐܲܢ̄ܬܿ ܡ̣ܢ ܟܠܹܗ ܪ̈ܲܚܫܵܐ\nܘܗܲܠ̈ܟܼܵܬܼܵܟ ܒܵܟ ܢܸܬܼܐܲܣܪ̈ܵܢ ܀ :ܥܲܦܪܵܐ ܬܸܗܘܸܐ ܡܹܐܟܼܘܼܠܬܵܟ\nܘܲܒܼܓܼܵܘ ܐܲܪܥܵܐ ܗܘܼܦܵܟܼܵܟ. :ܕܐܲܦܸܩܬܿ ܝܵܪܬܵܐ ܡ̣ܢ ܫܘܼܒܼܚܹܗ\nܒܐܲܪܥܵܐ ܢܸܗܘܸܐ ܩܘܼܦܵܚܵܟ ܀ :ܒܥܸܠܕܲܒܼܵܒܼܵܐ ܬܸܗܘܸܐ ܡܸܟܹܿܝܠ\nܠܐܵܕܼܵܡ ܘܲܠܟܼܠܗܘܿܢ ܝܲܠܕܵܘ̈ܗܝ. :ܕܗܘ̤ ܕܵܐܹ̇ܿܫ ܪܹܫܵܟ ܒܐܲܪܥܵܐ\nܘܐܲܢ̄ܬܿ ܡ̇ܚܹܝܬܿ ܠܹܗ ܡ̇ܐ ܕܲܚܛ̣ܵܐ ܀ :ܒܵܬܬܲܪ ܚܸܘܝܵܐ ܨܹܝܕܼ ܚܵܘܵܐ\nܐܲܚܝܼܪܹܗ ܠܲܓܼܙܵܪ ܕܝܼܢܵܐ. :ܕܗ̤ܝ ܩܲܒܿܠܲܬ̤ ܡܸܠܟܹܿܗ ܠܘܼܩܕܼܵܡ\nܘܦܸܫܛܲܬ̤ ܐܝܼܕܼܵܗ̇ ܥܲܠ ܦܹܐܪܵܐ ܀ :ܒܟܹܐܒܹ̈ܐ ܘܝܼܠܲܠܬܵܐ ܠܵܛ̣ܵܗ̇\nܘܲܒܼܚܸܒܼܠܹ̈ܐ ܕܝܲܠܕܵܐ ܐܲܣܪ̣ܵܗ̇. :ܘܫܘܼܥܒܵܕܼܵܐ ܠܓܲܒܼܪܵܐ ܝܲܗ̣̄ܒܵܗ̇\nܕܬܸܗܘܸܐ ܡܡܲܠܝܵܐ ܣܘܼܢܩܵܢܹܗ ܀ :ܐܘܿ ܦܘܼܪ̈ܣܹܐ ܟܡܵܐ ܚܲܟܿܝܼܡܝܼܢ\nܕܒܼܵܪܘܿܝܵܐ ܨܹܝܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ. :ܕܐܲܝܠܹܝܢ ܕܲܩ̣ܒܲܥ ܒܲܟܼܝܵܢܵܐ\nܣܵܡ̣ ܐܸܢܹܝܢ ܐܲܝܟ ܠܘܼܚܵܡܵܐ ܀ :ܠܐܵܕܼܵܡ ܨܲܠܡܵܐ ܕܐܝܼܩܵܪܹܗ\nܐ̄ܚܪܵܝܑܬܼ ܠܵܛܹܗ ܒܵܪܘܿܝܵܐ. :ܕܩܲܫܝܘܼܬܹܗ ܕܲܓܼܙܵܪ ܕܝܼܢܵܐ\nܒܚܸܘܝܵܐ ܘܚܵܘܵܐ ܐܸܬܼܦܲܟܲܗ ܀ :ܐܸܡ݂ܲܪ ܠܲܡ ܡ̇ܪܝܵܐ ܠܐܵܕܼܵܡ\nܥܵܒܼܘܿܕܼܵܐ ܠܨܲܠܡܵܐ ܕܐܲܬܼܩܸܢ. :ܕܡܸܛܠܵܬܼܵܟ ܠܵ̄ܐܹ̇ܛ ܐ̄ܢܵܐ\nܦܹܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ ܘܐܝܼܠܵܢܹ̈ܐ ܀","english":"With curses, indeed, he cursed the slanderer. He hinted at his downfall, that he would be removed from his authority. The head of the air was he, and the commander of his hosts. And he led Adam and Eve astray; he fell to the ground and was humbled. God said to the serpent, \"Concerning what you have done and led astray: Cursed are you from all the reptiles, and your ways are bound up in you. Dust shall be your food, and within the earth your turning. Because you cast the heir from his glory, in the earth shall be your striking. You shall be an enemy henceforth to Adam and to all his offspring. So that he may crush your head in the earth, and you shall strike him when he sins.\" After the serpent, he pursued Eve. He bound her to the decree of judgment. She who had received his counsel at first and stretched out her hand to the fruit. With pains and lamentation he cursed her, and with the pangs of childbirth he bound her. And he gave servitude to the man, that she might fill his need. O how wise are the means that the Creator set against his purposes! For those whom he established in weeping, he set a limit like a bridle. For Adam, the image of his honor, the Creator finally cursed him. For the harshness of the decree of judgment was revealed in the serpent and Eve. The Lord said to Adam, \"Doer of the image that was fashioned: Because of you, I curse fruits, seeds, and trees.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܠܵܘ̈ܛܵܬܼܵܐ","severity":"info","text":"The plural noun ܒܠܵܘ̈ܛܵܬܼܵܐ (curses) intensifies the act of cursing, emphasizing the solemnity of the divine judgment against the serpent.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܹܫܵܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'head of the air' echoes the serpent's role as a celestial being, possibly alluding to the fallen angel tradition (cf. Genesis 3:1, where the serpent is described as cunning).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܼܙܵܪ ܕܝܼܢܵܐ","severity":"info","text":"The 'decree of judgment' (ܓܼܙܵܪ ܕܝܼܢܵܐ) reflects Syriac legal and theological concepts of divine justice, where the fall results in binding punishments for Eve and the serpent.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܟܹܐܒܹ̈ܐ ܘܝܼܠܲܠܬܵܐ","severity":"info","text":"The pairing of 'pains and lamentation' for Eve parallels the curse of childbirth in Genesis 3:16, a common theme in Syriac exegesis linking sin to physical suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܡ݂ܲܪ ܠܲܡ ܡ̇ܪܝܵܐ ܠܐܵܕܼܵܡ","severity":"info","text":"The passage concludes with a direct address to Adam, framing the curses as a divine speech act that extends to all creation, marking a structural climax.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܚܪܵܝܑܬܼ ܠܵܛܹܗ","severity":"caution","text":"The reading 'finally cursed him' (ܐ̄ܚܪܵܝܑܬܼ ܠܵܛܹܗ) is uncertain; the Syriac may be corrupt or ambiguous, possibly meaning 'he cursed him last' or 'he cursed him in the end'.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'head of the air' may refer to the serpent's original rank or a mythological title; the exact identity is not specified.","The final curse on Adam is ambiguous in sequence—whether it is a separate curse or a summary of previous judgments."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܥܲܠ ܕܲܫܡ݂ܲܥܬܿ ܒܩܵܠܵܐ ܕܐܲܢ̄ܬܿܬܼܵܟ\nܘܐܸܟܲܠ̣ܬܿ ܦܹܐܪܵܐ ܕܝܼܕܲܥܬܼܵܐ. :ܦܲܠܵܚܵܐ ܬܸܗܘܸܐ ܒܐܲܪܥܵܐ\nܘܗܵܝܕܹܿܝܢ ܬܸܬܸܿܠ ܠܵܟ ܦܹܐܪܹ̈ܐ ܀ :ܥܲܦܪܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ ܡ̣ܢ ܐܲܪܥܵܐ\nܘܠܲܐܪܥܵܐ ܬܸܗܦܘܿܟ ܥܲܠ ܕܲܚܛܲܝܬܿ. :ܕܫܵܛ̣ܬܿ ܦܘܼܩܕܵܢܵܐ ܕܣܵܡܹ̇ܬܼ ܠܵܟ\nܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܢܫܘܼܛܘܼܢܵܟ ܀ :ܗܵܐ ܗ̤ܘܲܝܬܿ ܡܸܟܹܿܝܠ ܐܲܠܵܗܵܐ\nܐܲܟܼܡܵܐ ܕܐܲܛܥܝܼ ܒܵܟ ܒܝܼܫܵܐ. :ܦܩܘܿܕܼ ܠܲܟܼܝܵܢܹ̈ܐ ܡܸܫܬܲܡܥܝܼܢ\nܐܸܢ ܫܲܪܝܼܪܵܐ ܢܒܼܝܼܘܼܬܹܗ ܀ :ܗܸܠܹܝܢ ܩܵܠܹ̈ܐ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ\nܒܵܪܘܿܝܵܐ ܟܲܕܼ ܡܲܗܸܠ ܒܹܗ. :ܕܗܵܐ ܐܵܕܼܵܡ ܐܲܝܟ ܚܲܕܼ ܡܸܢܲܢ\nܗܘ̤ܵܐ ܠܹܗ ܡܸܟܸܿܝܠ ܐܲܠܵܗܵܐ ܀ :ܢܸܦܘܿܩ ܠܹܗ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ\nܝܵܪܬܵܐ ܕܠܵܐ ܦܪ̣ܵܫ ܐܝܼܩܵܪܹܗ. :ܕܲܠܡܵܐ ܠܲܡ ܢܵܘܫܸܛ ܐܝܼܕܹܗ\nܘܢܸܣܲܒ ܡ̣ܢ ܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܀ :ܠܝܘܼܠܦܵܢܹܗ ܕܹܝܢ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ\nܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܒܵܪܘܿܝܵܐ. :ܕܬܹܐܪܲܒܼ ܒܥܲܝܢܵܘ̈ܗܝ ܣܲܟܼܠܘܼܬܹܗ\nܘܢܸܣܢܹܝܗ̇ ܣܲܓܿܝܼ ܠܲܚܛܝܼܬܼܵܐ ܀ :ܘܐܸܢ ܕܲܥܒ݂ܲܪ ܥܲܠ ܦܘܼܩܵܕܵܢܵܐ\nܥܲܒܼܕܹܿܗ ܠܥܘܼܡܪܹܗ ܢܘܼܟܼܪܵܝܵܐ. :ܟܡܵܐ ܙܵܕܹܩ ܠܹܗ ܕܲܢܝܲܩܲܪ\nܠܒܼܵܪܘܿܝܹܗ ܘܠܵܘ ܬܘܼܒܼ ܢܸܚܛܸܐ ܀ :ܟܡܵܐ ܕܲܗܕܼܝܼܪ ܗ̄ܘ̣ܵܐ ܦܲܪܕܲܝܣܵܐ\nܘܲܫܟܼܝܼܚ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܘܼܣܵܡܵܐ. :ܟܲܕܼ ܡܲܪܦܸܐ ܠܹܗ ܘܢܵܦܹ̇ܿܩ ܗ̄ܘ̣ܵܐ\nܒܲܚܛܝܼܬܼܐ ܡܸܬܼܥܲܕܿܠ ܗ̄ܘ̣ܵܐ ܀ :ܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ ܐܲܝܟ ܪܲܒܵܐ\nܚܲܟܿܡܹܗ ܣܲܓܿܝܼ ܠܲܦܫܝܼܛܵܐ. :ܘܲܓܼܙܵܪ ܕܝܼܢܵܐ ܘܠܘܼܚܵܡܵܐ\nܥܲܒܼܕܹܿܗ ܕܢܸܣܢܹܝܗ̇ ܠܲܚܛܝܼܬܼܵܐ ܀ ܒܝܲܕܼ ܐܝܼܠܵܢܵܐ ܐܸܬܼܓܲܠܝܲܬ̤:\nܬܲܚܦܝܼܬܼܵܐ ܕܥܲܠ ܪܸܥܝܵܢܹܗ. :ܘܲܒܼܪܸܓܲܬܼ ܦܹܐܪܵܐ ܕܡܸܢܹܗ\nܠܚܹܐܪܘܼܬܼܵܐ ܕܒܹܗ ܐܸܫܬܵܘܕܲܥ ܀","english":"On account of your listening to the voice of your wife, you ate the fruit of knowledge. You shall be a tiller in the earth, and then she will give you fruits. Adam, you are dust from the earth, and to the earth you shall return because of your sin. You have transgressed the commandment I set for you, the eloquent and the deaf, and your offspring. Behold, from now on you are God, as one who has gone astray through you, the evil one. Command your children to be obedient, if his wickedness is true. These voices the Creator was making heard as he walked in him. Behold, Adam, like one of them, has now become God. He went out from Paradise, an heir without division of his honor, lest he stretch out his hand and take from the tree of life. The Creator was making these voices heard for his instruction: that he might perceive his folly with his eyes and commit sin greatly. And if he transgresses the commandment, he makes his dwelling a temporary one. How fitting it is for him to honor his Creator and not sin again. As pleasant as Paradise was and as much delight as was found in it, when he left it and went out, he was afflicted by sin. The transgression of the commandment, like a great one, made him very foolish, the simple one. And he decreed judgment and condemnation, making him commit sin greatly. Through the tree it was revealed: the covering over his intention. And by the fruit from it, the freedom in it was known.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܟܼܡܵܐ ܕܐܲܛܥܝܼ ܒܵܟ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'as one who has gone astray through you, the evil one' is ambiguous: it may mean Adam has become like a god who errs through the serpent's influence, or that the serpent is the evil one who caused the error. The translation opts for the latter.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܦܪܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ ܡ̣ܢ ܐܲܪܥܵܐ / ܘܠܲܐܪܥܵܐ ܬܸܗܦܘܿܟ","severity":"info","text":"Echoes Genesis 3:19 (LXX: 'earth you are, and to earth you shall return') and the common Syriac liturgical formula for human mortality.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܹܐܪܵܐ ܕܝܼܕܲܥܬܼܵܐ","severity":"info","text":"'Fruit of knowledge' (ܦܹܐܪܵܐ ܕܝܼܕܲܥܬܼܵܐ) is a standard Syriac rendering of the 'tree of knowledge' in Eden, here metonymically for the forbidden fruit.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"Paradise (ܦܲܪܕܲܝܣܵܐ) in Syriac tradition is the enclosed garden of Eden, often depicted as a walled royal park; Narsai's homily draws on this imagery to contrast Adam's expulsion with his former bliss.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܠܹܝܢ ܩܵܠܹ̈ܐ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The repeated phrase 'These voices the Creator was making heard' (lines 7 and 11) frames a didactic interlude where God instructs Adam through the serpent's condemnation, a rhetorical device common in Narsai's verse homilies.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܠܵܗܵܐ ܐܲܟܼܡܵܐ ܕܐܲܛܥܝܼ ܒܵܟ ܒܝܼܫܵܐ","severity":"caution","text":"The line 'Behold, from now on you are God, as one who has gone astray through you, the evil one' is textually uncertain: the Syriac may be corrupt or elliptical, and the translation's reading is one of several possible interpretations.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the evil one' (ܒܝܼܫܵܐ) in line 6: it could refer to the serpent or to a demonic figure; the translation takes it as the serpent.","The phrase 'as one who has gone astray through you' (ܐܲܟܼܡܵܐ ܕܐܲܛܥܝܼ ܒܵܟ) is syntactically ambiguous: it may mean Adam has become like a god who errs, or that the serpent caused the error."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܫܲܪܝܼ ܐܵܕܼܵܡ ܕܢܸܬܼܢܲܒܸܿܐ\nܒܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒܼ ܒܹܗ ܒܵܪܘܿܝܵܐ. :ܘܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܕܒܲܟܼܝܵܢܹܗ\nܒܓܸܠܝܵܢܵܐ ܡܲܠܸܠ ܐܸܢܹܝܢ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܐܵܕܼܵܡ ܫܸܡ ܐܲܢ̄ܬܿܬܹܗ\nܚܵܘܵܐ ܝܵܠܕܲܬܼ ܚܲܝܘܼܬܼܵܐ. :ܕܲܥܬܼܝܼܕܼܵܐ ܕܬܸܗܘܸܐ ܐܸܡ̇ܐ\nܘܬܼܵܘܠܸܕܼ ܐ̄ܢܵܫܵܐ ܒܝܘܼܒܵܠܵܐ ܀ :ܥܒ݂ܲܕܼ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܟܘܿܬܼܝܼ̈ܢܝܵܬܼܵܐ ܠܒܹܝܬܼ ܐܵܕܼܵܡ. :ܟܲܕܼ ܐܲܙܝܼܥ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ\nܕܲܢܟܲܣܘܿܢ ܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܟܘܿܬܿܝܼ̈ܢܝܵܬܼܵܐ ܕܲܩܠܵܦܹ̈ܐ\nܐܲܠܒܸܿܫ ܐܸܢܘܿܢ ܒܵܪܘܿܝܵܐ. :ܒܗܵܝ̇ ܕܐܲܫܪܝܼ ܒܗܘܿܢ ܝܼܕܲܥܬܼܵܐ\nܕܲܢܡܲܠܘܿܢ ܣܘܼܢܩܵܢܲܝ̈ܗܘܿܢ ܀ :ܠܝܘܼܠܦܵܢܗܘܿܢ ܡܸܣܬܲܥܪ̈ܵܢ ܗ̣̄ܘܲܝ̈\nܟܠܗܹܝܢ ܕܲܓܼܙܲܪ ܘܐܸܬܼܠܲܚܲܡ. :ܘܲܠܒܼܘܼܝܵܐܗܘܿܢ ܡܡܲܠܸܐ ܗ̄ܘ̣ܵܐ\nܣܘܼܢܩܵܢܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܒܩܵܠܵܐ ܢܸܦܩܘܼܢ ܦܲܩܸܕ ܗ̄ܘ̣ܵܐ\nܡ̣ܢ ܥܘܼܡܪܵܐ ܦܲܐܝܵܐ ܕܲܥܕܹܢ. :ܕܠܵܐ ܢܸܬܼܒܲܣܡܘܼܢ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ\nܕܐܝܼܠܵܢܵܐ ܕܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܀ :ܕܲܠܡܵܐ ܠܲܡ ܢܸܦܢܸܐ ܐܵܕܼܵܡ\nܘܢܸܣܲܒܼ ܡ̣ܢ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ. :ܢܸܦܘܿܩ ܠܐܲܝܟܵܐ ܕܐܸܬܿܬܲܩܲܢ\nܘܢܸܦܠܘܿܚ ܐܲܪܥܵܐ ܕܠܵܘ̈ܛܵܬܼܵܐ ܀ :ܚܲܕܼ ܝܵܘܡ̇ܐ ܗܘ̤ܵܘ ܥܲܦܪ̈ܵܢܹܐ\nܝܵܪ̈ܬܹܿܐ ܒܥܘܿܡܪܵܐ ܕܦܲܪܕܲܝܣܵܐ. :ܘܲܠܦܵܢܝܹܗ ܕܝܵܘܡ̇ܐ ܫܲܢܝܼܘ\nܬܵܘܬܵܒܹ̈ܐ ܠܐܲܬܼܪܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܒܨܲܦܪܵܐ ܒܲܒܸܿܠܘ ܬܘܼܩܵܢܵܐ\nܘܒܲܬܼܫܲܥ ܫܵܢ̈ܥܝܼܢ ܡܲܪܫܘܼܬܼܵܐ. :ܘܲܒܼܝܵܘܡ̇ܐ ܕܐܸܬܿܬܲܩܲܢܘ ܗ̄ܘ̣ܵܘ\nܒܹܗ ܐܸܟܸܿܠܘ̣ ܘܲܚܛܵܘ̣ ܘܲܢܦܲܩ̣ܘ ܀ :ܢܒܼܝܼܵܐ ܒܪܘܼܚܵܐ ܐܲܟܼܬܸܿܒ ܠܲܢ\nܕܝܵܘܡ̇ܐ ܗܘ̤ܵܘ ܒܐܲܬܼܪܵܐ ܕܲܥܕܹܢ. :ܕܲܠܦܵܢܝܹܗ ܕܝܵܘܡ̇ܐ ܐܸܡ݂ܲܪ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܠܦܵܢܝܹܗ ܕܐ̄ܚܪܹܢܵܐ ܀ :ܢܦ݂ܲܩ ܐܵܕܼܵܡ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ\nܘܲܥܡ݂ܲܪ ܒܐܲܬܼܪܵܐ ܕܲܚܕܼܵܪܵܘܗܝ.","english":"Adam began to be troubled by the power that the Creator placed in him. And the future events of his weeping he spoke openly with his wife. He called his wife by name, Eve, the mother of life, because it was destined that she would be a mother and give birth to the human race in succession. The Lord God made coverings for the house of Adam, when he stirred their thoughts to cover their members. The Creator clothed them with coverings of skins, by which he placed in them the knowledge to cover their shame. They were amazed at their instruction, all that he decreed and ordained. And their clothing filled the shame of their members. With a voice he commanded them from the beautiful abode of Eden, that they should not taste from the fruits of the tree that gives life, lest Adam be healed and take from the fruit of life, and go out to where he was commanded and work the land of curses. One day they were dust-dwellers, heirs in the abode of Paradise, and at the end of the day they became inhabitants of another place. In the morning they received the command, and at the ninth hour they were expelled. And on the day they were commanded, they ate, sinned, and went out. A great one in spirit wrote for us that they were one day in the place of Eden, and at the end of the day it was said, and it was not at the end of another. Adam went out from Paradise and dwelt in the place around it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܵܘܵܐ","severity":"info","text":"The name Ḥawwā (Eve) is glossed as 'mother of life' (ܝܵܠܕܲܬ ܚܲܝܘܼܬܵܐ), a standard Syriac etymology connecting her name to the Semitic root for 'life'.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tree that gives life","severity":"info","text":"The 'tree that gives life' (ܐܝܼܠܵܢܵܐ ܕܝܵܗܹ̇ܒ ܚܲܝܹ̈ܐ) echoes Gen 3:22–24, where the tree of life is guarded after the expulsion, and may also reflect early Syriac traditions distinguishing it from the tree of knowledge.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"one day","severity":"info","text":"The passage specifies that Adam and Eve were in Eden for only one day: commanded in the morning, sinned at the ninth hour, and expelled by evening. This compressed timeline is a distinctive exegetical tradition, possibly derived from a literal reading of Gen 3 or from earlier Jewish or Syriac sources.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"coverings of skins","severity":"info","text":"The 'coverings of skins' (ܟܘܿܬܝܼ̈ܢܝܵܬܵܐ ܕܲܩܠܵܦܹ̈ܐ) given by the Creator reflect a Syriac tradition that God provided animal-skin garments to clothe Adam and Eve after the Fall, a motif not found in the biblical text but elaborated in later Syriac and Jewish exegesis.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from Adam’s naming of Eve, to the provision of clothing, to the prohibition and the Fall, and ends with the expulsion. This linear narrative structure mirrors the sequence in Genesis 3 but expands it with homiletic and explanatory details.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'great one in spirit' (ܥܒܝܼܵܐ ܒܪܘܼܚܵܐ) may refer to a specific author or source, but the identity is not specified in the text.","The 'place around it' (ܐܲܬܪܵܐ ܕܲܚܕܵܪܵܘܗܝ) where Adam dwells after expulsion is ambiguous: it could mean the immediate vicinity of Paradise or a more distant region."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܟܲܕܼ ܟܲܪܝܵܐ ܠܹܗ ܠܥܲܦܪܵܢܵܐ\nܕܲܗܘ̤ܵܐ ܠܥܘܼܡܪܹܗ ܢܘܼܟܼܪܵܝܵܐ ܀ :ܣܵܓܹܗ ܠܦܲܪܕܲܝܣܵܐ ܒܐܲܦܵܘ̈ܗܝ\nܒܲܫܢܵܢܵܐ ܕܚܲܪܒܵܐ ܕܪܘܼܡܚܵܐ. :ܘܐܲܩܝܼܡ ܠܹܗ ܐܵܦ ܢܵܛܘܿܪܵܐ\nܟܪܘܿܒܼܵܐ ܕܚܝܼܠܵܐ ܕܢܸܛ̇ܲܪ ܠܹܗ ܀ :ܐܘܿ ܒܵܪܘܿܝܵܐ ܚܲܟܿܝܼܡܵܐ\nܟܡܵܐ ܪܵܚܹ̇ܡ ܠܹܗ ܠܬܼܘܼܩܵܢܹܗ. :ܕܲܟܼܠ̣ܵܐ ܡܸܢܹܗ ܫܝܼ̈ܛܵܬܼܵܐ\nܕܲܢܝܲܩܪܝܼܘܗܝ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܀ :ܝܲܩܪܹܗ ܣܲܓܿܝ ܠܦܲܪܕܲܝܣܵܐ\nܒܗܵܝ̇ ܕܐܲܩܝܼܡ ܠܹܗ ܢܵܛܘܿܪܵܐ. :ܕܢܸܕܲܥ ܐܵܕܼܵܡ ܣܲܟܼܠܘܼܬܹܗ\nܘܢܸܗܦܘܿܟ ܢܸܒܼܥܸܐ ܐܝܼܩܵܪܹܗ ܀ :ܥܲܒܼܕܹܿܗ ܕܢܸܪܓܼܫ ܒܲܚܛܝܼܬܹܗ\nܕܲܢܝܲܩܲܪ ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ. :ܕܡ̇ܐ ܕܦܵܠܲܚ ܐܵܪܥܵܐ ܒܚܲܝܠܹܗ\nܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܡ̇ܢ ܐܵܘܒܸܿܕܼ ܀ :ܢܦ݂ܲܩ ܐܵܕܼܵܡ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ\nܘܲܟܼܕܼܝܼܢܵܐ ܠܹܗ ܟܲܪܝܘܼܬܼܵܐ. :ܘܣܵܢ̇ܠܵܐ ܫܲܪܝܼ ܡܸܫܬܲܒܼܗܲܪ\nܕܲܗܘ̤ܵܐ ܠܝܼ ܐܵܕܼܵܡ ܥܲܒܼܕܵܐ ܀ :ܐܲܟܼܪܝܼܘ ܟܸܢܫܹ̈ܐ ܪ̈ܘܼܚܵܢܹܐ\nܕܲܚܼܙܵܘ ܨܲܥܪܹܗ ܕܝܲܩܝܼܪܵܐ. :ܘܲܠܒܸܫ݂ܘ ܟܠܗܘܿܢ ܟܲܪܝܘܼܬܼܵܐ\nܕܒܲܪ ܚܹܐܪܹ̈ܐ ܦܠܲܚ݂ ܥܲܒܼܕܿܘܼܬܼܵܐ܀ :ܕܲܚܕܹܝܢ ܗ̄ܘ݂ܵܘ ܒܹܗ ܒܬܼܘܼܩܵܢܹܗ\nܘܲܦܨܝܼܚܝܼܢ ܗ̄ܘ݂ܵܘ ܒܲܚܙܵܬܹܗ. :ܕܚܵܙܹܿܝܢ ܗ̄ܘ݂ܵܘ ܕܲܡܚܲܝܲܢ ܗ̄ܘ݂ܵܐ\nܟܝܵܢܵܐ ܕܝܼܠܗܘܿܢ ܠܲܕܼܢܲܦܫܹܗ܀ :ܚܲܫܵܐ ܕܚܘܼܒܵܐ ܠܒܼܝܼܫܝܼܢ ܗ̄ܘܼܵܘ\nܕܐܲܡܼܠܸܟ ܡܵܘܬܵܐ ܥܲܠ ܐܲܕܼܵܡ. :ܘܲܡܥܵܩܝܼܢ ܗ̄ܘܵܘ ܟܲܕܼ ܚܵܙܹܝܢ\nܕܦܵܪܫܵܐ ܢܲܦܫܹܗ ܡܼܢ ܦܲܓܼܪܹܗ܀ :ܒܪܝܼܬܵܐ ܟܠܵܗܿ ܐܸܬܼܐܲܒܼܠܲܬ̤\nܥܲܠ ܨܲܠܡܵܐ ܦܐܲܝܵܐ ܕܐܵܕܵܡ. :ܕܥܲܡܹܗ ܒܚܘܼܒܵܐ ܟܕܼܝܼܢܵܐ ܗ̄ܘܼܵܬܼ\nܚܛܝܼܬܼܵܐ ܫܪܵܬܹܗ ܠܐܲܣܵܪܵܐ܀ :ܐܲܦܝܼܘ ܡܸܢܹܗ ܐܲܦܲܝ̈ܗܘܿܢ\nܪ̈ܘܼܚܵܢܹܐ ܐܲܝܟ ܢܘܼܟܼܪ̈ܵܝܹܐ. :ܘܠܵܐ ܨܵܒܹܿܝܢ ܗ̄ܘܼܵܘ ܕܢܙܝܼܥܘܼܢ\nܐܸܣܛܘܼܟܼܣܹ̈ܐ ܠܩܘܼܝܵܡ ܚܲܝܵܘ̈ܗܝ܀","english":"he was called 'earthling' from the earth,\nthat he might be a sojourner in his dwelling. He bowed down to Paradise with his face\nat the moment of the sword of the lance. And he also set up a guard,\na cherub of the power that he had established. O wise Creator,\nhow much he loved his creation! From him all the elements were purified,\nthat they might honor him with glories. His honor greatly weighed upon Paradise,\nin that he set up a guard. So that Adam might know his folly\nand turn to seek his honor. The servant of his perception of his sin,\nthat he might honor the command of his Lord. For when the earth toils with his strength,\nhe will know what he will lose. Adam went out from Paradise,\nand sorrow was bitter to him. And he began to be troubled,\nthat it had happened to me, Adam, a servant. The spiritual powers were grieved\nwhen they saw the sorrow of the honored one. And they all put on the bitterness\nof the free one who had become a servant. They rejoiced in his creation\nand were glad at his sight. For they saw that he was destroying\ntheir own nature by his fall. The pain of love they had put on,\nthat death might counsel against Adam. And they were distressed when they saw\nthat his soul was separating from his body. All creation mourned\nover the beautiful image of Adam. For with him in love was bound\nthe sin that loosed his bond to the bond. The spiritual ones turned their faces from him\nlike sojourners. And they did not wish that the elements be disturbed\nfor the establishment of his life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܲܦܪܵܢܵܐ","severity":"info","text":"The Syriac ܥܲܦܪܵܢܵܐ (ʿaprāṯā) is a diminutive of ܥܲܦܪܵܐ (ʿaprā, 'earth, dust'), rendered 'earthling' in the English draft. It echoes the biblical etymology of Adam from ʾădāmāh (ground) and is a common Syriac wordplay on the creation of the first human from dust.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܪܘܿܒܼܵܐ ܕܚܝܼܠܵܐ","severity":"info","text":"The 'cherub of the power' guarding Paradise recalls the cherubim placed at the east of Eden in Genesis 3:24, armed with a flaming sword. Narsai here adapts the biblical guard into a 'cherub of the power' that the Creator established.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܵܓܹܗ ܠܦܲܪܕܲܝܣܵܐ ܒܐܲܦܵܘ̈ܗܝ ܒܲܫܥܵܥܵܐ ܕܚܲܪܒܵܐ ܕܪܘܼܡܚܵܐ","severity":"info","text":"The image of Adam bowing to Paradise 'at the moment of the sword of the lance' is not found in the biblical account. It likely reflects a Syriac exegetical tradition that Adam prostrated himself in repentance or submission at the gate of Eden after the expulsion, a motif elaborated in later Christian and Jewish lore.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 14","severity":"info","text":"This passage shifts from the creation of Adam and Eve (earlier in the work) to the aftermath of the Fall, focusing on Adam's expulsion, the sorrow of the spiritual powers, and the mourning of creation. It forms a narrative bridge between the paradise narrative and the subsequent earthly life of the first couple.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪ̈ܘܼܚܵܢܹܐ","severity":"info","text":"The 'spiritual powers' (rūḥāṯā) that grieve over Adam's fall and put on 'the pain of love' parallel the sympathetic mourning of angels in later Syriac poetry, such as in the works of Ephrem and Jacob of Serugh, where creation and angels lament the consequences of sin.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚܕܹܝܢ ܗ̄ܘ݂ܵܘ ܒܹܗ ܒܬܼܘܼܩܵܢܹܗ","severity":"caution","text":"The Syriac phrase 'they rejoiced in his creation' (b-tuqāneh) is ambiguous: it could refer to the spiritual powers rejoicing in Adam's original creation (before the Fall) or in his current state. The context of grief suggests a contrast between past joy and present sorrow, but the syntax allows either reading.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the spiritual powers' (rūḥāṯā) is not specified; they may be angels or the elements personified. The phrase 'the elements be disturbed' (esṭūksē) later in the passage suggests the latter, but the mourning language fits angels.","The line 'the sin that loosed his bond to the bond' (ḥṭīṯā šrāṯeh l-ʾesārā) is syntactically dense; it likely means that sin (or the serpent) loosened Adam's bond to the bond (i.e., his connection to the created order or to his own nature), but the exact referent of 'the bond' is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܡܼܪܲܕܼ ܡܸܢܹܗ ܐܵܦ ܚܲܝ̈ܘܵܬܼܵܐ\nܘܼܪ̈ܲܚܫܵܐ ܥܼܪܲܩ ܘܲܛܼܫܵܐ ܒܐܲܪܥܵܐ. :ܘܫܼܵܛܘܼܗܝ ܟܠܗܘܿܢ ܩܸܢܝܵܢܵܘ̈ܗܝ\nܥܲܠ ܕܐܲܫܝܼܛ ܡܸܠܲܬܼ ܡܵܪܹܗ܀ :ܗܘ̤ܵܐ ܢܘܼܟܼܪܵܝܵܐ ܒܨܸܒܼܝܵܢܹܗ\nܠܡܵܪܘܼܬܼܵܐ ܕܐܸܬܲܗ̄ܒܲܬ̤ ܠܹܗ. :ܘܫܼܵܛܘܼܗܝ ܣܲܓܿܝܼ ܠܝܲܩܝܼܪܵܐ\nܫܝܼܛܹ̈ܐ ܕܲܗܘܸܵܘ ܡܲܪ̈ܵܚܹܐ܀ :ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ\n:ܐܸܒܼܠܵܐ ܠܒܼܫܼܘ ܥܲܠ ܡܲܦܘܼܠܬܹܿܗ\n:ܘܚܲܕܼܗ̄ܘܼ ܒܲܠܚܘܿܕܼ ܚܵܕܹܐ ܗ̄ܘܼܵܐ\nܗܵܘܿ ܕܲܡܥܵܩ ܗ̄ܘ݂ܵܐ ܒܐܝܼܩܵܪܹܗ܀ :ܒܲܫܒܼܵܒܼܘܼܬܹܗ ܕܦܲܪܕܲܝܣܵܐ\nܝܲܗ̄ܒܼܠܹܗ ܥܘܼܡܪܵܐ ܠܡܵܝܘܿܬܼܵܐ. :ܕܢܸܗܘܸܐ ܡܸܬܥܲܗܲܕܼ ܟܠܫܵܥ\nܝܵܪܬܿܘܼܬܹܗ ܐܲܦ ܣܲܟܼܠܘܼܬܹܗ܀ :ܒܗܵܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܐܸܨܛܲܢܲ\nܒܵܪܘܿܝܵܐ ܕܢܸܪܕܲܝܘܗܝ ܠܐܵܕܼܵܡ. :ܘܲܒܼܩܲܫܝܘܼܬܼܵܐ ܕܠܘܼܚܵܡܹܗ\nܠܝܼܕܲܥܬܼܵܐ ܢܵܓܹܕܼ ܗ̄ܘ݂ܵܐ ܠܹܗ܀ :ܗܵܠܹܝܢ ܡܸܡܬܼܘܿܡ ܟܲܣ̈ܝܵܢ ܗ̄ܘܲܝ̈\nܒܝܼܕܲܥܬܹܗ ܕܗܵܘ ܕܲܒܼܪܵܐ ܟܠ. :ܘܲܠܓܸܠܝܵܐ ܐܲܝܬܿܝܼ ܐܸܢܹܝܢ\nܒܥܸܠܬܼܵܐ ܕܲܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ܀ ܡܵܝܘܿܬܼܵܐ ܒܼܪܵܝܗܝ ܗ̄ܘ݂ܵܐ ܠܐܵܕܼܵܡ. ܘܐܲܬܼܩܸܢ ܥܘܼܡܪܵܐ ܕܚܵܫܲܚ ܠܹܗ. :ܘܣܵܡ݂ ܥܸܠܬܼܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܚܛܝܼܬܼܵܐ ܕܲܥܒܼܵܪ ܦܘܼܩܕܵܢܵܐ܀ :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܡܚܲܟܲܡ ܗ̄ܘ݂ܵܐ\nܒܗܵܕܹܐ ܥܸܠܬܼܵܐ ܕܒܹܝܬܼ ܐܵܕܼܵܡ. :ܕܐܸܢ ܚܛܝܼܬܼܵܐ ܡܵܘܬܵܐ ܥܸܒܼܕܲܬ̤\nܢܸܣܢܹܝܗܿ ܡܸܟܹܿܝܠ ܕܲܦܛܲܠܬܲܢ܀ :ܪܲܒܵܐ ܗܘܵܐ ܠܹܗ ܓܙܵܪ ܕܝܼܢܵܐ\nܘܲܪܕܼܵܝܗܝ ܣܲܓܿܝܼ ܠܲܦܫܝܼܛܵܐ. :ܕܲܚܛܝܼܬܼܵܐ ܠܡܵܘܬܵܐ ܫܕܵܬܹܗ\nܢܹܐܠܲܦ ܡܲܢܼܘܼ ܕܡܲܚܸܐ ܠܹܗ܀ :ܚܲܟܿܡܹܗ ܣܲܓܿܝܼ ܦܘܼܩܕܵܢܵܐ\nܘܥܲܒܼܕܲܗ ܕܢܸܕܲܥ ܠܲܟܼܝܵܢܹܗ. ܕܠܵܐ ܢܸܬܼܪܵܘܪܲܒܼ ܥܲܦܪܵܢܵܐ:\nܘܢܸܛܥܹܐ ܟܝܵܢܹܗ ܬܵܚܘܿܒܼܵܐ܀ :ܐܲܣܸܢ ܣܼܵܡ ܒܹܗ ܥܵܒܼܘܿܕܼܵܐ\nܒܬܼܘܼܩܵܢܹܗ ܟܠ ܚܸܟܼ̈ܡܵܬܼܵܐ.","english":"He drove out the animals and the reptiles; they fled and hid in the earth. And all his limbs were bent down upon the place where the word of his Lord was cast. He became a sojourner by his own will for the lordship that was given to him. And his limbs greatly despised the precious shoots that were wanderers. The wild and speaking natures put on mourning over his fall, and only one rejoiced, that one who was troubled in his honor. Near the precinct of Paradise he gave a dwelling to Mortality, so that he might be reminded every hour of his inheritance and also of his folly. Through these means the Creator fashioned the form of Adam and through the subtlety of his plan he wove knowledge for him. These things were hidden in the knowledge of the One who bears all, and they were brought to light through the cause of the transgression of the commandment. Mortality was the creator of Adam, and he established a dwelling suitable for him. And he placed the cause of mortality, the sin of the transgression of the commandment. He made the whole nature wise through this cause of the house of Adam, that if sin had made death, its remedy would be from the one who fashioned it. Great was his decree of judgment, and his chastisement severe for the simple one, that sin cast him to death, and he learned the medicine that revives him. His wisdom greatly increased the commandment, and he made it so that his nature might know, that the dust might not become arrogant and his nature go astray in error. He placed in him a worker, with all the skills in his power.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܵܝܘܿܬܼܵܐ","severity":"info","text":"Mortality is personified as a creator of Adam, a paradoxical figure that establishes a dwelling and causes death through sin.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܵܝܘܿܬܼܵܐ","severity":"info","text":"The Syriac term ܡܵܝܘܿܬܼܵܐ (māyōtā) means 'mortality' or 'death', here personified as an agent in the narrative.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"sin and death","severity":"info","text":"The passage reflects a Syriac exegetical tradition where sin introduces death, and mortality is a divinely ordained consequence for Adam.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from expulsion of animals to a theological reflection on mortality as a dwelling near Paradise, then to sin as the cause of death.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܼܪ̈ܲܚܫܵܐ","severity":"caution","text":"The Syriac ܘܼܪ̈ܲܚܫܵܐ (reptiles) is clear, but the English draft's 'reptiles' may obscure the broader sense of crawling creatures in the original.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The personification of Mortality as a creator of Adam is ambiguous: it may be a rhetorical device or a theological claim about death's role in human nature.","The phrase 'he placed in him a worker' could refer to an internal faculty or an external agent; the Syriac ܥܵܒܼܘܿܕܼܵܐ (worker) is ambiguous."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܘܥܲܒܼܕܹܿܗ ܡܵܪܵܐ ܕܚܹܐܪܘܼܬܹܗ\nܕܐܲܝܟ ܨܸܒܼܝܵܢܹܗ ܢܸܬܿܕܲܒܲܪ܀ :ܢܼܨܲܒܼ ܒܹܗ ܙܵܘܥܹ̈ܐ ܗܲܢܝܹ̈ܐܐ\nܪܸܓܿܬܼܵܐ ܘܚܘܼܒܵ ܟܝܵܢܵܐܝܼܬܼ. :ܕܡܼܢ ܢܸܒܼܥܵܐ ܕܦܲܓܼܪܹܗ ܢܸܗܘܸܐ\nܩܘܼܝܵܡܵܐ ܕܟܼܠܹܗ ܓܸܢܣܹܗ܀ :ܚܟ݂ܲܡ ܠܲܡ ܐܲܕܼܵܡ ܠܒܲܪ̄ܬܼ ܙܵܘܓܹܿܗ\nܘܒܸܛܢܲܬ̤ ܚܵܘܵܐ ܚܲܝܘܼܬܼܵܐ. :ܘܝܸܠܕܲܬ̤ ܝܲܠܕܵܐ ܘܲܩܪܵܬܹܗ\nܩܸܢܝܵܢܵܐ ܕܡܼܢ ܐܲܠܵܗܵܐ܀ :ܗܵܐ ܚܸܟܼܡܬܹܗ ܕܲܟܼܝܵܢܲܢ\nܕܡܲܪܚܸܫ ܗ̄ܘܼܵܐ ܒܹܗ ܥܵܒܼܘܿܕܼܵܐ. :ܕܡܵܘܗܲܒܼܬܼܵܐ ܕܝܲܗ̄ܒܼ ܩܲܕܼܡܵܝܑܬܼ\nܩܸܢܝܵܢܵܐ ܕܝܼܠܹܗ ܚܲܫܼܒܵܗܿ܀ :ܚܸܕܼܝܲܬ̤ ܚܵܘܵܐ ܒܩܸܢܝܵܢܹܗ\nܕܩܵܐܹܝܢ ܒܘܼܟܼܪܵܐ ܩܲܕܼܡܵܝܵܐ. :ܘܝܸܠܕܲܬ̤ ܒܵܬܼܪܹܗ ܠܲܐ̄ܚܪܹܢܵܐ\nܘܲܩܪܵܬܹܗ ܒܲܫܡܵܐ ܕܗܸܒܼܠܵܐ܀ :ܠܗܵܒܹܝܠ ܗܸܒܼܠܵܐ ܟܲܢܝܵܬܹܗ\nܕܡܵܘܦܹܝܢ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܗܸܒܼܠܵܐ. :ܟܲܕ ܡܲܟܿܣܵܐ ܒܲܢܒܼܝܼܘܼܬܼܵܗܿ\nܠܐܲܚܘܼܗܝ ܕܲܡܛܲܠܸܩ ܚܲܝܵܘ̈ܗܝ܀ :ܚܙ݂ܵܘ ܠܲܡ ܚܵܘܵܐ ܐܵܦ ܐܵܕܼܵܡ\n:ܕܵܩܢ̣ܵܘ ܦܹܐܪܹ̈ܐ ܡܲܠܵܠܹ̈ܐ\n:ܕܲܒܲܚܛܝܼܬܼܵܐ ܗܘ̤ܵܘ ܡ̇ܝܘܿܬܹ̈ܐ\nܩܢ̣ܵܘ ܚܲܝܹ̈ܐ ܒܝܲܕܼ ܝܲܠܕܲܝ̈ܗܘܿܢ ܀ :ܗܘ̤ܵܐ ܗܵܒܹܝܠ ܪܵܥܹ̇ܐ ܥܵܢ̈ܵܐ\nܘܩܵܐܹܝܢ ܦܲܠܵܚܵܐ ܕܐܲܪܥܵܐ. :ܘܪܹܫܝܼܬܼܵܐ ܕܣܘܼܥܪ݁ܵܢܲܝܗܘܿܢ\nܠܐܲܠܵܗܵܐ ܕܟܼܠ ܩܲܪܸܒܼܘ ܗ̄ܘ̣ܵܘ ܀ :ܗܵܒܹܝܠ ܐܸܡܪܵܐ ܩܲܪܸܒܼ ܗ̄ܘ̣ܵܐ\n:ܘܥܲܡ ܩܘܼܪܒܵܢܹܗ ܨܸܒܼܝܵܢܹܗ\n:ܘܩܵܐܹܝܢ ܥܸܣܒܵܐ ܡ̣ܢ ܐܲܪܥܵܐ\nܘܠܵܐ ܚܠܝܼܛ ܗ̄ܘ̣ܵܐ ܒܹܗ ܨܸܒܼܝܵܢܵܐ ܀ :ܒܩܘܼܪ̈ܒܵܢܲܝܗܘܿܢ ܐܸܬܼܒܲܕܲܩܘ\nܨܸܒܼܝܵܢܹ̈ܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ. :ܘܦܲܣܪܝܼ ܘܐܲܟܸܿܣ ܠܲܢܟܼܝܼܠܵܐ\nܒܗܵܝ̇ ܕܐܲܥܛܸܦ ܠܹܗ ܩܘܼܪܒܵܢܹܗ ܀ :ܗܵܘ̇ ܥܵܒܼܘܿܕܼܵܐ ܕܐܲܟܸܿܣ ܗ̄ܘ̣ܵܐ\nܠܚܵܘܵܐ ܘܐܵܕܼܵܡ ܟܲܕܼ ܐܲܣܟܸܿܠܘ. :ܗܘ̤ ܨܒܼ݂ܵܐ ܕܢܲܝܬܸܿܐ ܒܓܲܠ̈ܝܵܬܼܵܐ\nܠܨܸܒܼܝܵܢܵܐ ܕܗܵܒܹܝܠ ܘܐܲܚܘܼܗܝ ܀","english":"He made him lord of his own freedom, that he might be governed according to his will. He placed in him gentle motions, natural affection and love. So that when he wished, his body would become the foundation of his entire race. Adam took knowledge of the daughter of his union, and Eve conceived life. She bore a child and called him Cain, a possession from God. Behold his cunning wisdom, which the worker stirred within him. The gift that was given first, he considered his own possession. Eve rejoiced in her possession, that Cain was the firstborn. She bore after him another and called him by the name Abel. For Abel, her hope, that his life might pass like a vapor, while she covered with her maternity her brother who would destroy his life. Eve and Adam saw that the speaking fruits were plucked, that by sin they were mortal; they plucked life through their children. Abel became a shepherd of flocks, and Cain a tiller of the earth. And the firstfruits of their labors they used to offer to God of all. Abel used to offer a lamb, and with his offering his will, and Cain an ear of grain from the earth, and his will was not mingled with it. Through their offerings the wills of their thoughts were revealed. And he who was envious and angry at the devourer, because his offering had turned him aside. That same worker who used to anger Eve and Adam when they sinned, he desired to bring to light through revelations the will of Abel and his brother.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܹܐܪܘܼܬܹܗ","severity":"info","text":"The term ܚܹܐܪܘܼܬܹܗ (ḥērūṯeh) means 'his freedom' and is used here to denote the autonomy granted to Adam, a key concept in Narsai's anthropology.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܸܢܝܵܢܵܐ ܕܡܼܢ ܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'a possession from God' (ܩܸܢܝܵܢܵܐ ܕܡܼܢ ܐܲܠܵܗܵܐ) echoes the biblical naming of Cain (Gen 4:1), where Eve declares she has acquired a man from God.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܸܒܼܠܵܐ","severity":"info","text":"The name Abel (ܗܸܒܼܠܵܐ) is here etymologized as 'vapor' (ܗܸܒܼܠܵܐ), a common patristic trope (cf. Gen 4:2) that underscores the transience of his life.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the creation of Adam and Eve to the narrative of Cain and Abel, marking a shift from protological to primeval history.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܘܼܪ̈ܒܵܢܲܝܗܘܿܢ","severity":"info","text":"The contrast between Abel's willing offering and Cain's unwilling offering parallels the Syriac tradition of the 'Two Ways' (e.g., Aphrahat, Demonstrations 5), where inner disposition determines the value of sacrifice.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܵܩܢ̣ܵܘ ܦܹܐܪܹ̈ܐ ܡܲܠܵܠܹ̈ܐ","severity":"caution","text":"The phrase 'speaking fruits' (ܦܹܐܪܹ̈ܐ ܡܲܠܵܠܹ̈ܐ) is ambiguous: it may refer to the children of Adam and Eve as 'fruits' of their union, or to the forbidden fruit of Eden, though the context favors the former.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the worker' (ܥܵܒܼܘܿܕܼܵܐ) is ambiguous: it may refer to Satan, the serpent, or an internal human faculty; the text does not specify.","The phrase 'speaking fruits' (ܦܹܐܪܹ̈ܐ ܡܲܠܵܠܹ̈ܐ) could be interpreted as either the children of Adam and Eve or the fruit of the Tree of Knowledge; the context of 'plucking' and 'mortality' suggests the former."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܗܘ̤ܸܵܬܼ ܝܼܕܲܥܬܹܗ ܡܲܣܲܐܬܼܵܐ\nܘܬܸܩܠܲܬ̤ ܐܸܢܘܿܢ ܠܲܬܼܪ̈ܲܝܗܘܿܢ. :ܘܲܢܬ̣ܿܥ ܕܬܲܡܝܼܡܵܐ\nܘܲܙܠ ܨܸܒܼܝܵܢܹܗ ܕܲܢܟܼܝܼܠܵܐ ܀ :ܩܲܒܿܠܹܗ ܒܚܘܼܒܵܐ ܠܩܘܼܒܵܢܹܗ\nܕܗܵܒܹܝܠ ܕܲܕܼܟܸܐ ܗ̄ܘ̣ܵܐ ܠܵܒܹܿܗ. :ܘܐܲܣܠܝܼ ܘܲܫܕܼܵܐ ܠܲܕܼܩܵܐܹܝܢ\nܕܠܵܐ ܫܲܦܝܵܐ ܗ̣̄ܘܵܬܼ ܬܲܪܥܝܼܬܹܗ ܀ :ܒܢܘܼܪܵܢܐ ܒܲܕܸܿܩ ܒܵܪܘܿܝܵܐ\nܩܘܼܪܒܵܢܵܐ ܕܡܲܢ ܐܸܬܼܩܲܒܲܠ. :ܕܗܵܒܹܝܠ ܫܸܠܛܲܬ̤ ܘܐܸܟܲܠܬܹܗ\nܘܲܕܼܩܵܐܹܝܢ ܠܵܐ ܩܸܪܒܲܬ̤ ܠܹܗ ܀ :ܠܒܸܫ̣ ܩܵܐܹܝܢ ܐܸܒܼܠܵܐ ܪܲܒܵܐ\nܘܐܲܟܼܡܲܪ ܣܲܓܼܝܼ ܦܲܪܨܘܿܦܹܗ. :ܘܐܸܬܼܡܲܪܡܲܪ ܥܲܠ ܥܵܒܼܘܿܕܹܗ\nܕܥܲܠ ܡ̇ܢ ܐܲܣܠܝܼ ܩܘܼܪܒܵܢܹܗ ܀ :ܘܐܸܡ݂ܲܪ ܠܲܡ ܡ̇ܪܝܵܐ ܠܩܵܐܹܝܢ\nܒܩܵܠܵܐ ܢܝܼܚܵܐ ܓܼܠܝܵܐܝܼܬܼ. :ܕܐܸܢܗܘ̤ ܕܬܲܫܦܲܪ ܨܒܼܝܵܢܵܟ\nܡܩܲܒܸܿܠ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܡܵܘܗܲܒܼܬܼܵܟ ܀ :ܘܐܸܢ ܕܹܝܢ ܡܸܪܬܼܵܐ ܕܚܘܼܫܵܒܼܵܟ\nܠܵܐ ܡܸܬܼܦܲܟܿܗܵܐ ܒܚܲܠܝܘܼܬܼܵܐ. :ܚܛܵܗܵܟ ܪܲܒܿܝܼܥ ܥܲܠ ܬܲܪܥܵܐ\nܘܠܵܐ ܡܫܲܥܸܐ ܡ̣ܢ ܗܲܕܵܡܲܝ̈ܟ ܀ :ܗܵܐ ܩܘܼܪܒܵܢܵܟ ܚܲܣܵܡܵܐ\nܝܲܗ̣̄ܒܼܬܹܿܗ ܠܵܟ ܡ̇ܢ ܟܲܪܝܵܐ ܠܵܟ. :ܐܲܢ̄ܬܿ ܫܲܠܝܼܛ ܐܲܢ̄ܬܿ ܥܲܠ ܕܝܼܠܵܟ\nܙܸܠ ܦܲܪܢܸܣ ܕܝܼܠܵܟ ܒܐܝܼܕܲܝ̈ܟ ܀ :ܠܵܐ ܐܸܫܬܲܚܠܲܦ ܨܹܒܼܝܵܢܹܗ\nܕܩܵܐܹܝܢ ܒܵܬܲܪ ܡܲܪܫܘܼܬܹܗ. :ܘܠܵܐ ܩܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܬܘܼܪܵܨܵܐ\nܒܟܼܘܼܘܵܢܵܐ ܕܐܸܬܼܩܲܪܲܒܼ ܠܹܗ ܀ :ܡܸܬܼܥܲܕܲܠ ܗ̄ܘ̣ܵܐ ܒܪܵܡܘܼܬܼܵܐ\nܒܲܕܼܡܘܼܬܹܗ ܕܐܵܟܹ̇ܠ ܩܲܪܨܵܐ. :ܘܐܵܘܣܸܦ ܪܘܼܓܼܙܵܐ ܥܲܠ ܪܘܼܓܼܙܵܐ\nܘܐܵܘܠܸܕܼ ܩܸܛܠܵܐ ܪܸܥܝܵܢܹܗ ܀ :ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܡܲܪܵܚܵܐ\nܡ̇ܐ ܕܩܵܛܹ̇ܠ ܠܹܗ ܠܬܲܡܝܼܡܵܐ. :ܕܲܡܥܝܼܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܒܼܵܪܘܿܝܵܐ\nܥܲܠ ܕܐܲܣܠܝܼ ܗ̄ܘ̣ܵܐ ܩܘܼܪܒܵܢܹܗ ܀ :ܒܝܲܕܼ ܗܵܒܹܝܠ ܡܸܬܼܢܲܩܲܡ ܗ̄ܘ̣ܵܐ\nܥܝܵܪܬܵܐ ܕܠܘܼܩܒܲܠ ܥܵܒܼܘܿܕܼܵܐ.","english":"He knew his measure and the weight of his offering for both of them. He saw that Abel was perfect and that his will was pure. He accepted his offering with love, for Abel was pure for his sake. But Cain neglected and cast aside his offering, for his thought was not clear. At the beginning, the Creator examined the offering that was received. Abel had authority and ate, but Cain did not approach it. Cain put on a great mourning and darkened his face greatly. And he became angry at his Creator because he had neglected his offering. And the Lord said to Cain in a gentle voice clearly: \"If your will is pleasing, I will accept your gift. But if the bitterness of your thought is not to be softened by gentleness, your sin will increase at the door and will not cease from your limbs. Behold, your offering is harmful; I have given it to you with what is bitter for you. You are ruler over your own; go, distribute your own with your hands.\" Cain's will did not change after his permission. And he did not accept correction in the anger that was presented to him. He was exalted in pride like the accuser. And he added anger to anger, and his thought gave birth to murder. For the arrogant one thought that when he killed the perfect one, he would distress the Creator because he had neglected his offering. Through Abel, the entrance was being prepared against the Creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܬܸܩܠܲܬ̤ ܐܸܢܘܿܢ ܠܲܬܼܪ̈ܲܝܗܘܿܬ","severity":"info","text":"The phrase 'the weight of his offering for both of them' likely refers to the moral or spiritual value of the offerings of Cain and Abel, as evaluated by God.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܪܒܵܢܵܐ","severity":"info","text":"The term 'offering' (qurbānā) is a key Syriac term for sacrifice or oblation, often used in liturgical contexts; here it denotes the sacrificial gifts of Cain and Abel.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܗܵܒܹܝܠ ܫܸܠܛܲܬ̤ ܘܐܸܟܲܠܬܹܗ","severity":"info","text":"This echoes Genesis 4:4, where Abel's offering is accepted by God, while Cain's is rejected, leading to the first murder.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܵܘܣܸܦ ܪܘܼܓܼܙܵܐ ܥܲܠ ܪܘܼܓܼܙܵܐ","severity":"info","text":"The motif of Cain's escalating anger and pride reflects a common Syriac exegetical tradition that emphasizes Cain's moral decline as a model of sin.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܹܗ ܕܐܵܟܹ̇ܠ ܩܲܪܨܵܐ","severity":"info","text":"The comparison of Cain to 'the accuser' (Satan) is a parallel found in other Syriac works, such as Ephrem's commentaries, where Cain is seen as a type of Satan.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܲܕܼ ܗܵܒܹܝܠ ܡܸܬܼܢܲܩܲܡ ܗ̄ܘ̣ܵܐ ܥܝܵܪܬܵܐ ܕܠܘܼܩܒܲܠ ܥܵܒܼܘܿܕܼܵܐ","severity":"info","text":"This concluding line introduces a typological foreshadowing: Abel's death prepares the way for a confrontation with the Creator, a structural device common in Narsai's homilies.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܬܸܩܠܲܬ̤ ܐܸܢܘܿܢ ܠܲܬܼܪ̈ܲܝܗܘܿܬ' could be read as 'the weight of his offering for both of them' or 'the weight of his offering to both of them'; the former is taken here, referring to the evaluation of both Cain and Abel's offerings."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܒܲܕܼܘܡܘܼܬܼ ܪܲܒܹܿܗ ܣܵܛܵܢܵܐ\nܕܒܼܵܐܕܼܵܡ ܨܲܚܝܼ ܠܓܼܵܒܼܘܿܠܹܗ ܀ :ܘܐܸܡ݂ܲܪ ܠܲܡ ܩܵܐܹܝܢ ܠܐܲܚܘܼܗܝ\nܚܲܣܵܡܵܐ ܠܘܵܬܼ ܬܲܡܝܼܡܵܐ. :ܬܵܐ ܠܲܡ ܢܸܪܕܹܿܐ ܠܲܦܩܲܥܬܼܵܐ\nܘܢܸܚܙܸܐ ܦܲܐܝܘܼܬܼܵܐ ܕܐܲܪܥܵܐ ܀ :ܬܸܢܘܲܝ ܕܚܘܼܒܵܐ ܪܲܟܸܿܒܼ ܠܹܗ\nܗܵܘ̇ ܕܲܫܓܼܝܼܪ ܗ̄ܘ̣ܵܐ ܒܲܚܣܵܡܵܐ. :ܕܲܒܼܥܸܠܲܬܼ ܚܘܼܒܵܐ ܢܹܐܙܲܠ\nܢܫܲܡܠܸܐ ܪܘܼܓܼܙܹܗ ܒܲܦܫܝܼܛܵܐ ܀ :ܗܲܝܡܸܢ ܦܫܝܼܛܵܐ ܠܲܨܢܝܼܥܵܐ\nܒܲܕܼܡܘܼܬܼ ܚܵܘܵܐ ܠܲܢܟܼܝܼܠܵܐ. :ܘܲܢܦ݂ܲܩ ܥܲܡܹܗ ܠܲܦܩܲܥܬܼܵܐ\nܬܲܡܝܼܡܵܐ ܟܲܕܼ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܘܲܣܥ̣ܵܐ ܩܵܐܹܝܢ ܩܵܛ̇ܘܠܵܐ\nܘܲܛܠ݂ܲܡ ܪ̈ܲܚܡܹܐ ܕܲܟܼܝܵܢܵܐ. :ܘܩܲܛ̣ܠܹܗ ܠܐܲܚܘܼܗܝ ܒܲܚܣܵܡܵܐ\nܕܲܒܼܩܸܛܠܹܗ ܢܥܝܼܡ ܠܐܲܠܵܗܵܐ ܀ :ܐܘܿ ܠܸܒܵܐ ܕܐܵܘܠܸܕܼ ܩܸܛܠܵܐ\nܣܘܼܥܪܵܢܵܐ ܚܲܕܼܬܼܵܐ ܒܐܲܪܥܵܐ. :ܐܘܿ ܨܸܒܼܝܵܢܵܐ ܡܲܪܵܚܵܐ\nܕܲܕܼܪܲܫ ܐܘܼܪܚܵܐ ܠܒܹܝܬܼ ܡܝܼܬܹ̈ܐ ܀ ܒܗܵܒܹܝܠ ܐܘܼܪܚܵܐ ܐܸܬܿܕܲܪܫܲܬ̤: ܘܲܫܪܝܼ ܡܵܘܬܵܐ ܕܢܸܪܕܸܿܐ ܒܵܗ̇. :ܘܐܵܕܼܵܡ ܝܲܠܦ̣ܵܗ̇ ܒܲܥܒܼܵܕܼܵܐ\nܕܡ̇ܝܘܿܬܼܵܐ ܗܵܘܹ̇ܐ ܐܵܦ ܗܘ̤ ܀ :ܐܵܟܹ̇ܿܠܩܲܪܨܵܐ ܒܝܲܕܼ ܩܵܐܹܝܢ\nܡܲܠܝܼ ܪܸܓܿܬܼܵܐ ܕܲܚܣܵܡܹܗ. :ܘܐܸܬܼܒܲܝܲܐ ܒܲܡܠܸܐܐ ܙܲܒܼܢܵܐ\nܕܲܚܙ̣ܵܐ ܡ̇ܘܬܵܐ ܕܐܸܫܬܲܠܲܛ ܀ :ܐܲܠܦܹܗ ܪܲܒܵܐ ܠܬܲܡܠܝܼܕܹܗ\nܕܲܓܵܠܘܼܬܼܵܐ ܘܲܣܪܘܼܒܼܝܵܐ. :ܘܣܲܬܿܪܹܗ ܒܐܲܪܥܵܐ ܠܲܩܛܝܼܠܵܐ\nܕܠܵܐ ܢܵܘܕܹܿܐ ܟܲܕܼ ܡܸܫܬܲܐܲܠ ܀ :ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܩܵܛ̇ܘܿܠܵܐ\nܕܲܕܡܹܗ ܕܗܵܒܹܝܠ ܡܸܬܼܟܲܣܸܐ. :ܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܚܵܙܹ̇ܐ ܠܹܗ\nܗܵܘ̇ ܕܐܲܣܠܝܼ ܗ̄ܘ̣ܵܐ ܩܘܼܪܒܵܢܹܗ ܀ :ܣܲܬܿܪܹܗ ܩܵܐܹܝܢ ܠܲܩܛܝܼܠܵܐ\nܘܛܲܫܝܼ ܥܲܡܹܗ ܨܸܒܼܝܵܢܹܗ. ܘܲܒܼܥ̣ܵܐ ܢܟܲܣܸܐ ܣܘܼܥܪܵܢܹܗ:\nܡ̣ܢ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܹܿܣ̈ܝܵܬܼܵܐ ܀","english":"He knew his measure and the weight of his offering for both of them. He saw that Abel was perfect and that his will was pure. He accepted his offering with love, for Abel was pure for his sake. But Cain neglected and cast aside his offering, for his will was not pure. In the likeness of his great envy, he burned against his brother. And he said to Cain, to his brother, \"Envy is against the perfect one. Come, let us go to the plain and see the beauty of the land.\" The fire of love mounted him who was burning with envy. Because of the fire of love, he went to fulfill his wrath upon the simple one. The simple one believed the deceiver in the likeness of Eve to the serpent. And he went out with him to the plain, the perfect one, not knowing. And Cain hastened, the murderer, and struck the pure one's womb. And he killed his brother with the envy that, by killing him, he thought to hide from God. O heart that begot murder, a new deed in the land. O wanton will that opened a path to the house of the dead. Through Abel a path was opened, and the death of the plain began in it. And Adam learned by the deed that he too would be mortal. The slanderer through Cain filled the measure of his envy. And he was revealed in the full sacrifice when he saw that death had prevailed. The great one taught his disciple deceit and falsehood. And he hid the slain one in the earth so that he would not confess when questioned. For the murderer thought that Abel's blood would be concealed. And he did not know that he who had rejected his offering saw him. Cain hid the slain one and concealed his will with him. And he sought to hide his deed from him who knows hidden things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܣܵܡܵܐ","severity":"info","text":"The Syriac term ܚܣܵܡܵܐ (ḥsāmā) is rendered 'envy' in the English draft. It carries the sense of malicious envy or jealousy, a key driver of Cain's action in this passage.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܚܵܘܵܐ ܠܲܢܟܼܝܼܠܵܐ","severity":"info","text":"The phrase 'in the likeness of Eve to the serpent' alludes to Genesis 3:1–6, where Eve is deceived by the serpent. Narsai draws a typological parallel between Eve's deception and the simple one's (Abel's) trust in Cain.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܩܲܥܬܼܵܐ","severity":"info","text":"The term ܦܩܲܥܬܼܵܐ (pqaʿtā) is translated 'plain' and likely refers to the open field where Cain kills Abel, echoing the 'field' (שָׂדֶה) of Genesis 4:8. Narsai's geographical detail is consistent with Syriac exegetical tradition.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܸܒܵܐ ... ܐܘܿ ܨܸܒܼܝܵܢܵܐ","severity":"info","text":"The double exclamation 'O heart... O wanton will' marks a rhetorical apostrophe, a common device in Narsai's homiletic style, intensifying the moral condemnation of Cain's act.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܠܦܹܗ ܪܲܒܵܐ ܠܬܲܡܠܝܼܕܹܗ","severity":"info","text":"The line 'The great one taught his disciple deceit and falsehood' personifies Satan (the 'great one') as a teacher of Cain, a motif found in later Syriac commentaries (e.g., Ephrem, Commentary on Genesis) that amplifies Cain's moral corruption.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܛܠ݂ܲܡ ܪ̈ܲܚܡܹܐ ܕܲܟܼܝܵܢܵܐ","severity":"caution","text":"The phrase 'struck the pure one's womb' (ܘܲܛܠ݂ܲܡ ܪ̈ܲܚܡܹܐ ܕܲܟܼܝܵܢܵܐ) is ambiguous: ܪ̈ܲܚܡܹܐ (raḥmē) can mean 'womb' or 'compassion'. The English draft chooses 'womb', but the sense 'struck the pure one's compassion' is also possible, though less likely given the violent context.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܛܠ݂ܲܡ ܪ̈ܲܚܡܹܐ ܕܲܟܼܝܵܢܵܐ is ambiguous between 'struck the pure one's womb' and 'struck the pure one's compassion'; the context of murder favors the former.","The identity of 'the great one' (ܐܲܠܦܹܗ ܪܲܒܵܐ) is not explicitly named in the passage but is conventionally understood as Satan in Syriac exegesis."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܡܲܠܸܠ ܡܸܢܫܹܠܝ ܥܵܒܼܵܘܿܕܼܵܐ\nܘܲܩ̣ܪܵܐ ܒܩܵܠܵܐ ܠܩܵܛ̇ܘܿܠܵܐ. :ܕܐܘܿ ܚܲܣܵܡܵܐ ܘܲܢܟܼܝܼܠܵܐ\nܡ̇ܢ ܐܲܣܟܸܿܠ ܒܵܟ ܬܲܡܝܼܡܵܐ ܀ :ܐܲܝܟܵܘ ܠܲܡ ܗܵܒܹܝܠ ܐܲܚܘܼܟ\nܡ̇ܪܝܵܐ ܠܩܵܐܹܝܢ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ. :ܘܦܲܢܝܼ ܠܹܗ ܓܘܼܡܕܵܢܵܐܝܼܬܼ\nܕܝܵ̇ܕܲܥ ܕܥܲܠ ܡ̇ܢ ܩܵܪܹܐ ܠܹܗ ܀ :ܐܘܿ ܝܵ̇ܕܲܥ ܟܠ ܕܲܡܫܲܐܸܠ\nܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܡ̇ܐ ܕܲܗܘ̤ܵܐ. :ܕܐܲܝܟ ܕܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܒܦܲܪܕܲܝܣܵܐ\nܗܵܟܲܢ ܫܲܐܠܹܗ ܠܩܵܛ̇ܘܿܠܵܐ ܀ :ܒܲܥܕܹܢ ܠܐܵܕܼܵܡ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ\nܕܐܲܝܟܵܐ ܐܢ̄ܬܿ ܐܵܕܼܵܡ ܘܚܵܙܹ̇ܐ ܠܹܗ. :ܘܗܵܪܟܵܐ ܐܩܵܐܹܝܢ ܥܲܠ ܗܸܒܹܝܠ\nܕܐܲܝܟܵܘ ܐܲܚܘܼܟ ܟܲܕܼ ܝܵ̇ܕܲܥ ܀ :ܫܲܐܸܠ ܕܹܝܢ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ\nܕܲܟܼܒܲܪ ܢܸܬܿܬܿܘܸܐ ܡܲܪܵܚܵܐ. :ܕܐܸܢܗܘ̤ ܕܢܵܘܕܸܿܐ ܒܣܲܟܼܠܘܼܬܹܗ\nܢܲܣܪܲܚ ܠܹܗ ܐܵܦ ܫܘܼܒܼܩܵܢܵܐ ܀ :ܩܵܐܹܝܢ ܬܲܠܡܝܼܕܼܵܐ ܩܲܕܼܡ̇ܐ\nܒܙܲܝܢܵܐ ܕܪܲܒܹܿܗ ܐܸܬܼܥܲܬܲܕܼ. :ܘܕܲܓܸܿܠ ܪܲܒܵܐ ܘܬܲܠܡܝܼܕܹܗ\nܘܦܸܟܼܪܲܬ̤ ܐܸܢܘܿܢ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܐܲܝܟܿܘ ܠܲܡ ܗܵܒܹܝܠ ܐܲܚܘܼܟ\nܘܠܵܐ ܨܒܼܵܐ ܕܢܵܘܕܸܿܐ ܣܵܪܘܿܚܵܐ. :ܐܸܠܵܐ ܦܲܢܝܼ ܒܝܪܫܵܐܝܼܬܼ\nܕܢܵܛ̇ܘܿܪܹܗ ܐܸܠܵܐ ܓܹܝܪ ܕܐܸܚܝ ܀ :ܒܓܼܘܼܡܕܵܐ ܠܡܵܪܹܗ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ\nܘܠܵܐ ܐܸܬܼܟܲܚܲܕܼ ܩܵܛ̇ܘܿܠܵܐ. :ܕܐܸܢܗܘ̤ ܕܐܸܒܲܕܼ ܚܲܒܿܝܼܒܼܵܟ\nܡ̇ܢ ܚܲܝܵܒܼ ܐ̄ܢܵܐ ܕܐܸܬܸܿܠ ܠܵܟ ܀ :ܒܚܲܒܼܠܹ̈ܐ ܕܚܝܼܠܹ̈ܐ ܦܲܟܲܪܬܹܗ\nܟܹܐܢܘܼܬܼܵܐ ܠܩܵܠܹܗ ܕܩܵܐܹܝܢ. :ܕܠܵܐ ܨܒܼܵܐ ܕܢܵܘܕܸܿܐ ܒܨܸܒܼܝܵܢܹܗ\nܓܠ̣ܵܐ ܘܐܵܘܕܲܝܼ ܟܲܕܼ ܐܸܬܼܦܲܪܣܝܼ ܀ :ܡ̇ܢܵܘ ܠܲܡ ܗܵܢܵܐ ܕܲܥܒܲܕܿܬܿ\nܡ̇ܪܝܵܐ ܠܩܵܐܹܝܢ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ. :ܕܡܹܗ ܕܐܲܚܘܼܟ ܓܵܥܹ̇ܐ ܨܹܐܕܲܝ\nܟܲܕܼ ܕܐܹ̇ܝܢ ܥܲܡ ܩܵܛ̇ܘܿܠܹܗ ܀ :ܡܸܟܸܿܝܠ ܠܚ̣ܛ ܐܲܢ̄ܬܿ ܡ̣ܢ ܐܲܪܥܵܐ\nܘܐܲܪܥܵܐ ܬܚܘܿܬܲܝܟ ܠܵܐ ܬܸܬܼܩܲܢ.","english":"He spoke with the craftsman and called out to the murderer with a voice. \"O deceitful and cunning one, what have you done, O perfect one? Where is Abel, your brother?\" The Lord said to Cain, and he answered him deceitfully, for he knew about what he was calling him. O he who knows everything asks as if he does not know what happened. Just as he asked in Paradise, so he asked the murderer. After Adam he asked, \"Where is Adam?\" and he saw him. And here he asks about Abel, \"Where is your brother?\" while he knows. He asks, however, as if he does not know, that the murderer might confess his crime. If he confesses in his folly, he might also grant him forgiveness. Cain, the first disciple, was armed with the weapon of his master. And the great liar and his disciple, and their thoughts became a cause of sorrow. \"Where is Abel, your brother?\" and the liar did not wish to confess. But he answered deceitfully, \"Am I the guardian of my brother?\" He spoke to his master with deceit, and the murderer was not ashamed. \"If your beloved has perished, what am I guilty of that I should give to you?\" With the cords of his strength, the sorrow of Cain's voice, for he did not wish to confess willingly, he revealed and confessed when he was compelled. \"What is this that you have done?\" The Lord said to Cain, \"The blood of your brother cries out against you, while you stand with his murderer.\" \"Now flee from the earth, and the earth beneath you shall not be established.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܠܸܠ ܡܸܢܫܹܠܝ ܥܵܒܼܵܘܿܕܼܵܐ","severity":"info","text":"The phrase 'spoke with the craftsman' likely refers to God addressing Cain as a 'craftsman' (ܥܵܒܼܵܘܿܕܼܵܐ), possibly alluding to Cain's role as a tiller or builder, contrasting with Abel's pastoral identity.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܲܝܟ ܕܫܲܐܸܠ ܗ̄ܘ̣ܵܐ ܒܦܲܪܕܲܝܣܵܐ","severity":"info","text":"The reference to God's questioning in Paradise echoes Genesis 3:9, where God asks Adam 'Where are you?' after the Fall, a typological parallel to the interrogation of Cain.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܵܐܹܝܢ ܬܲܠܡܝܼܕܼܵܐ ܩܲܕܼܡ̇ܐ","severity":"info","text":"Cain is called 'the first disciple' (ܬܲܠܡܝܼܕܼܵܐ ܩܲܕܼܡ̇ܐ), a motif in Syriac tradition where Cain is seen as the first to follow Satan's teaching, prefiguring heresy.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܥܕܹܢ ܠܐܵܕܼܵܡ ܡܫܲܐܸܠ ܗ̄ܘ̣ܵܐ","severity":"info","text":"The passage parallels God's questioning of Adam in Paradise with the interrogation of Cain, creating a structural echo that underscores the theme of divine inquiry and human deceit.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩ̣ܪܵܐ ܒܩܵܠܵܐ ܠܩܵܛ̇ܘܿܠܵܐ","severity":"caution","text":"The Syriac text has a variant reading: 'called out to the murderer' (ܩܵܛ̇ܘܿܠܵܐ) may be a scribal error or deliberate epithet for Cain, as the context shifts between addressing Cain and referring to Abel's killer.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܕܐܸܢܗܘ̤ ܕܢܵܘܕܸܿܐ ܒܣܲܟܼܠܘܼܬܹܗ","severity":"info","text":"The theme of confession leading to forgiveness reflects later Syriac penitential theology, where God's questioning is seen as an opportunity for repentance, as in the works of Ephrem.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the craftsman' (ܥܵܒܼܵܘܿܕܼܵܐ) is ambiguous: it may refer to God as creator or to Cain as a worker.","The phrase 'O perfect one' (ܬܲܡܝܼܡܵܐ) is ironic, but its referent (Cain or Abel) is unclear from the Syriac."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܕܩܲܒܿܠܲܬ̤ ܠܲܕܼܡ̇ܐ ܙܲܟܵܝܵܐ\nܬܩܲܒܸܿܠ ܥܲܡܵܗ̇ ܠܵܘ̈ܛܵܬܼܵܐ ܀ :ܒܙܵܘܥܵܐ ܦܲܓܼܪܵܟ ܢܸܬܼܬܵܘܲܠ\nܚܠܵܦ ܦܲܓܼܪܵܐ ܕܚܲܒܸܿܠ ܐܝܼܕܼܵܝ̈ܟ. :ܘܬܸܗܘܸܐ ܕܚܸܠܵܐ ܠܚܲܙܵܝܹ̈ܐ\nܕܠܵܐ ܙܵܥ ܠܸܒܵܟ ܡ̣ܢ ܩܸܛܠܵܐ ܀ :ܕܫܲܪܷܼܬܿ ܒܲܕܼܡ̇ܐ ܩܲܕܼܡ̇ܝܵܐ\nܘܪܹܫܝܼܬܼܵܐ ܠܡܵܘܬܵܐ ܩܲܪܸܒܼܬܿ. :ܠܫܲܒܼܥܵܐ ܕܵܪ̈ܝܼܢ ܬܵܒܲܥ̇ ܐ̄ܢܵܐ\nܕܡ̇ܐ ܙܲܟܝܵܐ ܡ̣ܢ ܐܝܼܕܲܝ̈ܟ ܀ :ܕܲܕܼܪܲܫܬܿ ܐܘܼܪܚܵܐ ܠܒܹܝܬܼ ܡܝܼ̈ܬܹܗ\nܕܢܸܪܕܿܘܿܢ ܒܵܗ̇ ܣܘܿܓܼܠܵܐ ܕܐ̄ܢܵܫܵܐ. :ܒܵܟ ܣܵܐܹ̇ܡ ܐ̄ܢܵܐ ܬܲܚܘܝܼܬܼܵܐ\nܕܠܲܕܼܡ̇ܐ ܒܲܕܼܡ̇ܐ ܬܵܒܲܥ̇ ܐ̄ܢܵܐ ܀ :ܗܘ̤ܵܘ ܠܘܼܚܵܡܹ̈ܐ ܒܲܥܒܼܵܕܼܵܐ\nܘܠܲܒܼܫܹܗ ܙܵܘܥܵܐ ܠܩܵܛ̇ܘܿܠܵܐ. :ܘܓܼܘܼܫܡܹܗ ܒܐܲܪܥܵܐ ܙܵܐܲܥ ܗ̄ܘ̣ܵܐ\nܘܢܵܘܕܵܐ ܠܟܼܠܹܗ ܫܵܚܹ̇ܩ ܗ̄ܘ̣ܵܐ ܀ :ܒܲܬܼܘܵܬܼܵܐ ܕܠܵܐ ܒܨܸܒܼܝܝܵܢܹܗ\nܠܒܼܵܪܘܿܝܵܐ ܡܸܬܼܟܲܫܲܦ ܗ̄ܘ̣ܵܐ. :ܘܡ̇ܘܬܵܐ ܠܢܲܦܫܹܗ ܫܵܐܹ̇ܠ ܗ̄ܘ̣ܵܐ\nܕܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ ܢܸܬܼܦܲܨܸܐ ܗ̄ܘ̣ܵܐ ܀ :ܘܩܵܐܹܝܢ ܠܡܵܪܝܵܐ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ\nܕܗܵܐ ܐܲܦܸܩܬܵܢܝ ܡ̣ܢ ܐܲܪܥܵܐ. :ܙܵܘܥܵܐ ܘܢܵܘܕܵܐ ܐܲܠܒܸܿܫܬܵܢܝ\nܕܲܕܼܚܝܼܠ ܣܲܓܿܝܼ ܠܚܲܙܵܝܹ̈ܐ ܀ :ܚܕܼܵܬ ܫܵܐܹ̇ܠ ܐ̄ܢܵܐ ܐܸܢ ܨܵܒܹ̇ܝܬܿ\nܕܬܸܣܥܘܿܪ ܨܹܐܕܲܝ ܐܲܝܟ ܪ̈ܲܚܡܲܝܟ. :ܕܲܒܼܝܲܕܼ ܡ̇ܘܬܵܐ ܢܸܫܬܲܪ̈ܝܵܢ\nܠܵܘ̈ܛܵܬܼܵܟ ܡ̣ܢ ܗܲܕܵܡܲܝ̈ ܀ :ܠܵܐ ܗܵܟܲܢܵܐ ܩܵܛ̇ܘܿܠܵܐ\nܡ̇ܪܝܵܐ ܠܩܵܐܹܝܢ ܐܸܡ݂ܲܪ ܗ̄ܘ̣ܵܐ. :ܠܵܘ ܗܵܟܲܢܵܐ ܡܼܬܿܬܲܒܼܥܵܐ\nܒܡܵܘܬܵܐ ܒܲܠܚܘܿܕܼ ܣܲܟܼܠܘܼܬܼܵܟ . :ܠܫܲܒܼܥ̇ܐ ܕܵܪ̈ܝܼܢ ܡ̇ܬܲܚ ܐ̄ܢܵܐ\nܢܸܓܼ̈ܕܹܿܐ ܡܩܲܝ̈ܵܐ ܕܒܼܝܼܫܘܼܬܼܵܟ. :ܘܲܬܼܒܲܥܬܼܵܐ ܕܩܵܛ̇ܘܿܠܘܼܬܼܵܟ\nܒܥܵܠܡܵܐ ܟܠܹܗ ܬܸܬܼܡܲܠܲܠ ܀ :ܣܵܡ̣ ܡ̇ܪܝܵܐ ܐܵܬܼܵܐ ܒܩܵܐܹܝܢ\nܕܡ̇ܘܬܵܐ ܒܝܲܕܼ ܐ̄ܢܵܫܵܐ ܠܵܐ ܢܡܘܼܬܼ.","english":"You shall receive the innocent blood,\nand with it you shall receive curses. Your body shall tremble,\nin place of Abel’s body, your hands. And you shall be a terror to beholders,\nso that your heart does not cease from murder. For you have begun with the first blood\nand have introduced the beginning of death. For seven generations, blood\nshall seek innocent blood from your hands. For you have opened a path to the house of the dead,\nby which the multitude of mankind shall follow. Through you, blood shall establish a pattern\nthat blood shall seek blood. He became a trembling in the deed,\nand terror clothed the murderer. His body trembled on the earth,\nand his whole frame quaked. In unwilled convulsions,\nhe was tormented before the Creator. And he sought death for himself,\nthat he might be cut off from his sinews. And Cain said to the Lord,\n“Behold, I have brought forth trembling from the earth.\nTerror and trembling have I clothed, so that I am very fearful to beholders.\nNow ask, O blood, if you wish,\nto do to me according to your mercy. That through death, your curses\nmight be loosened from my limbs.” “Not so, O murderer,”\nthe Lord said to Cain. “Not so shall it be avenged\nby death alone, O fool. For seven generations, blood shall draw out\nthe sinews of your evil. And the vengeance of your murder\nshall be spoken of throughout the world.” The Lord set a sign on Cain,\nthat death by the hand of man should not cease.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܩܲܒܿܠܲܬ̤ ܠܲܕܼܡ̇ܐ ܙܲܟܵܝܵܐ","severity":"info","text":"The phrase 'innocent blood' (ܕܡܐ ܙܟܝܐ) refers to Abel's blood, contrasting with Cain's guilt. Narsai emphasizes the blood's purity to heighten the moral condemnation of Cain's act.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܫܲܒܼܥܵܐ ܕܵܪ̈ܝܼܢ","severity":"info","text":"The seven generations (ܫܒܥܐ ܕܪܝܢ) echo the Lamech tradition in Gen 4:24, where vengeance is taken after seven generations. Narsai adapts this to underscore the enduring curse on Cain's lineage.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܕܼܪܲܫܬܿ ܐܘܼܪܚܵܐ ܠܒܹܝܬܼ ܡܝܼ̈ܬܹܗ","severity":"info","text":"The 'house of the dead' (ܒܝܬ ܡܝ̈ܬܐ) is a Syriac term for the underworld or Sheol, reflecting a shared Semitic conceptualization of the afterlife as a dwelling place for the deceased.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܬܸܗܘܸܐ ܕܚܸܠܵܐ ܠܚܲܙܵܝܹ̈ܐ","severity":"info","text":"Cain's trembling body as a 'terror to beholders' parallels the mark of Cain in Gen 4:15, where God sets a sign on Cain. Narsai expands this into a physical manifestation of guilt.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܩܵܐܹܝܢ ܠܡܵܪܝܵܐ ܐܸܡ݂ܲܪ","severity":"info","text":"This passage shifts from third-person narration to direct dialogue between Cain and the Lord, a dramatic device that intensifies the moral confrontation and personalizes the curse.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ ܢܸܬܼܦܲܨܸܐ' (cut off from his sinews) may be metaphorical for death or a literal description of dismemberment; the reading takes it as a plea for death to end suffering."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܟܲܕܼ ܣܵܡ̣ܵܗ̇ ܐܵܬܼܵܐ ܠܗܵܕܹܐ\nܕܪܸܡܙܵܐ ܕܝܼܠܹܗ ܢܵܛܲ̇ܪ ܠܹܗ ܀ :ܒܚܲܝܹ̈ܐ ܢܲܛ̣ܪܹܗ ܠܩܵܛ̇ܘܼܠܵܐ\nܠܣܘܼܪܵܕܼܵܐ ܠܕܼܵܪܹ̈ܐ ܕܐܵܬܹ̇ܝܢ. :ܕܡ̇ܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܲܬܼܥܬܼܵܐ\nܢܸܗܘܘܿܢ ܥܵܪܩܝܼܢ ܡ̣ܢ ܩܸܛܠܵܐ ܀ :ܡܠܸܐ ܙܲܒܼܢܵܐ ܐܸܬܼܒܲܝܲܐܘ ܗ̄ܘ̣ܵܘ\nܚܵܘܵܐ ܘܐܵܕܼܵܡ ܟܲܕܼ ܐܵܘ ܠܸܕܼܘ. ܘܥܵܠܲܬ̤ ܥܵܩܵܬܼܵܐ ܕܝܲܠܕܲܝ̈ܗܘܿܢ ܀ :ܠܗܵܒܹܝܠ ܕܲܩܟܝܼܠ ܒܵܟܹ̇ܝܢ ܗ̄ܘ̣ܵܘ\nܕܚܲܒܸܿܠ ܡ̇ܘܬܵܐ ܨܘܼܪ̈ܵܬܹܗ. :ܘܥܲܠ ܩܵܐܹܝܢ ܡܸܬܼܐܲܒܼܠܝܼܢ ܗ̄ܘ̣ܵܘ\nܕܲܥܒܼܝܼܕܼ ܙܵܘܥܵܐ ܒܲܒܼܪܝܼܬܼܵܐ ܀ :ܐܸܣܲܪ ܐܸܢܘܿܢ ܒܵܪܘܿܝܵܐ\nܒܚܘܼܒܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܕܲܟܼܝܵܢܵܐ. :ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܕܒܲܟܼܝܵܢܵܐ\nܬܦܲܟܲܗ ܥܵܩܬܼܵܐ ܕܩܲܫ̈ܝܵܬܼܵܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܚܲܟܸܿܡ ܠܲܢ\nܥܵܒܲܘܿܕܼܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ. :ܕܲܒܼܟܹܐܒܹ̈ܐ ܘܚܲܫܹ̈ܐ ܕܡ̇ܘܬܵܐ\nܢܸܩܢܸܐ ܚܘܼܒܵܐ ܕܲܠܘܵܬܹܗ ܀ :ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܐܲܥܢܝܼ ܠܲܢ\nܒܬܼܘܼܩܵܢܵܐ ܐܲܪܥܵܢܵܝܵܐ. :ܕܡ̇ܐ ܕܐܲܪܓܸܿܫܢ ܒܲܫܚܵܩܲܢ\nܢܸܫܐܲܠ ܚܲܝܹ̈ܐ ܕܠܵܐ ܥܲܡܠܵܐ ܀ :ܒܚܲܠܒܼܵܐ ܪܲܒܿܝܵܗ̇ ܠܫܲܒܼܪܘܼܬܲܢ\nܒܲܡܚܝܼ̈ܠܵܬܼܵܐ ܐܲܝܟ ܚܲܝܠܲܢ. :ܕܡ̇ܐ ܕܐܸܬܲܢ ܠܲܓܼܡܝܼܪܘܼܬܼܵܐ\nܒܝܲܕܲܥܬܼܵܐ ܕܚܲܝܹ̈ܐ ܢܸܗܘܸܐ ܀ :ܠܵܐ ܐܲܫܛܸܠ ܠܲܢ ܥܲܠ ܥܘܼܬܼܪܵܐ\nܟܲܕܼ ܫܲܒܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܝܼܕܲܥܬܲܢ. :ܕܲܟܼܡܵܐ ܕܲܛܠܸܐ ܝܵܪܘܿܬܼܵܐ\nܠܵܐ ܡܨܸܐ ܢܕܲܒܲܪ ܩܸܢܝܵܢܵܘ̈ܗܝ ܀ :ܒܚܲܝܘܼܬܼܵܐ ܕܢܲܦܫܵܐ ܝܲܗ̣̄ܒܼ ܠܲܢ\nܕܢܸܬܼܩܲܝܡܘܼܢ ܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ. :ܘܡ̇ܐ ܕܲܗ̤ܘܲܝܢ ܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ\nܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܢܸܛܲܪ ܠܲܢ ܀ :ܡܦܵܣ ܗ̄ܘ̣ܵܐ ܒܟܼܠܗܹܝܢ ܕܲܟܼܝܵܢܲܢ\nܗܵܘ̇ ܒܵܪܘܝܹܗ ܕܲܟܼܝܵܢܲܢ. ܘܚܲܟܿܝܼܡܵܐܝܼܬܼ ܕܵܒܲܪ ܠܲܢ ܀ ܡ̣ܢ ܡ̇ܟܵܬܼ̈ܐ ܠܪ̈ܵܡ̇ܬܼܵܐ ܀","english":"When she places the sign upon this one,  \nthe sign that is his, the Creator keeps for himself.  \nIn life he preserves the murderer,  \nfor a spectacle for the generations to come.  \nThe blood that is spilled in deception,  \nthey become fugitives from murder.  \nFull of sacrifice they became,  \nEve and Adam, when they gave birth.  \nAnd the lamentation of the offspring of their children entered.  \nFor Abel, who was slain, they wept,  \nthat death might destroy his forms.  \nAnd over Cain they mourned,  \nthat he had caused a tremor in creation.  \nThe Creator bound himself,  \nby the love of his pure mercies.  \nThat the consolation of the pure one  \nmight soothe the bitterness of the harsh ones.  \nBy this you shall become wise,  \nO worker from the beginning.  \nThat through the pains and sufferings of death,  \nthe love toward him is acquired.  \nIn earthly things he instructed us,  \nby an earthly sign.  \nThat when he perceives in the clouds,  \nhe shall ask for a life without toil.  \nWith milk he raised our childhood,  \nby weaknesses like our strength.  \nThat when we come to perfection,  \nby the knowledge of life we shall become.  \nDo not let us stumble over wealth,  \nwhen our knowledge is childish.  \nFor as much as the inheritance is confused,  \nit cannot manage its own affairs.  \nBy the life of the soul he gave us,  \nthat the life of sacrifice might be established.  \nAnd when we become immortal,  \nby the power of the spirit he preserves us.  \nIt was fitting in all our pure ones,  \nthat Creator of our pure ones,  \nand wisely he guides us.  \nFrom the lowly to the heights.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܵܛܲ̇ܪ","severity":"info","text":"The verb ܢܵܛܲ̇ܪ (nāṭar) means 'he keeps, preserves' and is used here of the Creator retaining the sign for himself. It also carries a connotation of guarding or watching over, which aligns with the theme of divine oversight.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܒܹܝܠ ܘܩܵܐܹܝܢ","severity":"info","text":"The passage references Abel (ܐܵܒܹܝܠ) and Cain (ܩܵܐܹܝܢ), alluding to the biblical narrative of Cain's murder of Abel (Genesis 4). The weeping over Abel and mourning over Cain reflect the consequences of the first murder.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪܸܡܙܵܐ","severity":"info","text":"The 'sign' (ܪܸܡܙܵܐ) likely refers to the mark placed on Cain as a divine indicator of his guilt, a motif found in early Syriac exegesis. Narsai develops this as a visible token that the Creator preserves for future generations.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address to the murderer (Cain) in the previous section to a broader reflection on Adam, Eve, and the consequences of sin. The sequence moves from the specific sign to the universal lamentation of the first parents.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ","severity":"info","text":"The phrase 'life of sacrifice' (ܚܲܝܹ̈ܐ ܕܙܲܒܼܢܵܐ) echoes Narsai's recurring theme of sacrificial life as a means of redemption, paralleling earlier passages in the same work where sacrifice is linked to the Creator's mercy.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܦܵܣ ܗ̄ܘ̣ܵܐ","severity":"caution","text":"The phrase ܡܦܵܣ ܗ̄ܘ̣ܵܐ (mpās hwā) is ambiguous: it could mean 'it was fitting' or 'it was pleasing'. The translation 'it was fitting' is adopted here, but the sense of divine approval or suitability is context-dependent.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this one' (ܗܵܕܹܐ) in the first line is unclear; it may refer to Cain or to the sign itself. The reading takes it as the sign.","The phrase 'by weaknesses like our strength' (ܒܲܡܚܝܼ̈ܠܵܬܼܵܐ ܐܲܝܟ ܚܲܝܠܲܢ) is syntactically difficult; it likely contrasts human frailty with divine nurturing."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܕܡ̇ܐ ܕܝܼܠܸܦܢܲܢ ܒܝܼܕܲܥܬܼܵܐ\nܕܡܲܢ̣ܘܼ ܠܗܵܠܹܝܢ ܐܲܝܬܲܝܼ ܠܲܢ. :ܢܵܘܕܹܿܐ ܠܚܲܝܠܵܐ ܕܐܲܬܼܩܸܢ ܟܠ\nܕܲܟܼܡܵܐ ܪܲܚܡܹܗ ܠܲܟܼܝܵܢܲܢ ܀","english":"The blood that is spilled in deception, by the knowledge of the sign, brings these to him. He makes known the power that established all, how much his mercy for the wretched.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The blood spilled in deception (Abel's murder) is brought to the Creator through the knowledge of the sign (the mark placed on Cain).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܼܕܲܥܬܼܵܐ","severity":"info","text":"The Syriac term ܝܼܕܲܥܬܼܵܐ (yadaʿtā) means 'knowledge' or 'sign', here referring to the mark placed on Cain as a divine sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to spilled blood and the sign recalls Genesis 4:15, where God sets a mark on Cain to protect him from vengeance.","cites":[{"key":"ed:dsc-76","label":"source edition: On Creation of Adam and Eve","url":"https://syriaccorpus.org/76"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai interprets the mark on Cain as a sign of divine mercy, contrasting with the earlier narrative of Cain as a murderer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of Cain and Abel, shifting from lamentation to a theological reflection on divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܡܲܢ̣ܘܼ ܠܗܵܠܹܝܢ ܐܲܝܬܲܝܼ ܠܲܢ is ambiguous: it may mean 'brings these to him' (the Creator) or 'brings these to us' (the audience). The reading taken follows the English draft."],"confidence":"medium","notes":[]}]}