{"slug":"dsc-77","id":"syriac:dsc:dsc-77","title":"On Humility","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:53Z","cost_usd":0.010478},"source":{"registry_id":"syriac:dsc:dsc-77","work_id":"dsc-77","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/77"},"stats":{"passages":17,"english_words":4989,"coptic_letters":0,"commentary_units":97,"commentary_kinds":8,"derived_notes":2,"ambiguities":27,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-77","abstract":"Narsai's metrical homily (mēmrā) on humility exhorts ascetic lowliness (makkīkūtā) as central to Christian spiritual life. Composed in Syriac during the late fifth century, the work survives in a single, likely 19th-century manuscript, raising cautions about scribal errors and interpolations. The homily may have been used in East Syriac monastic liturgy, possibly during Lent or vigils, though no rubric confirms this. The English translation is provisional and unverified against the Syriac original.","historical_context":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East and taught at the School of Nisibis, a major center of Syriac learning. His metrical homilies (mēmrē) were composed in the late fifth century, a period of intense Christological controversy following the Council of Chalcedon (451). The work on humility reflects Narsai's ascetic theology, emphasizing meekness and self-abasement as virtues for monastic life. The sole surviving manuscript is a late copy, likely from the 19th century, with no explicit date of composition. Transmission is thus precarious, and the text may contain later additions. The homily's genre—a non-liturgical mēmrā—suggests it was read in monastic settings, possibly during Lent or vigils, though no direct evidence survives. Narsai's works were widely copied in East Syriac monasteries, but this particular homily's manuscript tradition is thin.","significance":"This homily exemplifies Narsai's ascetic Christology, where humility (makkīkūtā) is both a personal virtue and a reflection of Christ's incarnational lowliness. It contributes to understanding late antique Syriac monastic spirituality and the literary genre of the mēmrā. The work's uncertain manuscript tradition highlights challenges in studying early Christian texts from fragmentary witnesses.","timeline":[{"date":"5th c.","event":"Narsai active at School of Nisibis; composition of mēmrē on humility likely late 5th c."},{"date":"ca. 500","event":"Death of Narsai"},{"date":"19th c.","event":"Earliest extant manuscript copied (sole witness)"},{"date":"Undated","event":"Possible use in East Syriac monastic liturgy (Lent or vigils)"}],"relations":[{"work":"Narsai's other mēmrē","relation":"Part of larger corpus of metrical homilies on ascetic themes","key":"","label":null,"url":null},{"work":"Syriac monastic literature","relation":"Exemplifies East Syriac ascetic theology","key":"","label":null,"url":null},{"work":"Christological controversies (5th c.)","relation":"Context of Narsai's theological milieu","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:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for Narsai's teaching"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Ecclesiastical tradition of the work"}],"cautions":["The sole surviving manuscript is a late copy (likely 19th c.), with possible scribal errors and interpolations.","No explicit date of composition survives; dating to late 5th c. is conventional.","The English translation is provisional and has not been checked against the Syriac original.","Liturgical use (Lent or vigils) is conjectural; no rubric confirms it."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0004,"generated":"2026-11-15T02:20:28Z"},"checks":{"work":"dsc-77","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":97,"english_words":4989,"source_letters":15283,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (mēmrā) on humility, a virtue Narsai frequently exhorts in ascetic contexts. The Syriac title likely reflects a thematic rather than liturgical designation.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) taught at the School of Nisibis. This homily is conventionally dated to the late 5th century, though the manuscript tradition provides no explicit date of composition.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sole surviving manuscript is a late copy, likely from the 19th century. Scribal errors and possible interpolations cannot be ruled out without collation with other witnesses.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai’s homilies were read in East Syriac monasteries as part of the liturgical cycle. This text on humility may have been used during Lent or monastic vigils, though no direct rubric survives.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft provided is a working translation; it has not been checked against the Syriac for this annotation. Readers should consult the Syriac edition for precise wording.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 17 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":17},"term_index":[],"citations":{"ed:dsc-77":{"label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܡܲܟܼܝܼܟܘܼܬܼܵܐ\n:ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܸܫܬܝܼܢ ܩܸܫܬܼܵܐ\n:ܕܥܲܠ ܡܲܟܼܝܼܟܘܼܬܼܵܐ\n:ܒܡܸܠܲܬ ܫܲܝܢܵܐ ܨܵܕܹܗ ܠܥܵܠܡܵܐ ܡܵܪܹܗ ܕܥܵܠܡܵܐ\nܘܟܒܸܫ ܟܲܕܢܹܗ ܒܢܝܼܪܵܐ ܢܚܝܼܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܡܲܟܸܟ ܥܘܼܫܢܵܐ ܕܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܢܸܪܕܘܿܢ ܒܐܘܼܪܚܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ. :ܡܨܝܼܕܬܵܐ ܕܫܲܝܢܵܐ ܐܲܪܡܝܼܢ ܥܲܠ ܟܠ ܘܨܵܕܲܬ̤ ܟܠܵܐ\nܘܲܬܪܣܝܼ ܐܸܢܘܿܢ ܒܐܘܼܟܼܠܵܐ ܢܝܼܚܵܐ ܕܡܸܠܲܬܼ ܦܘܼܡܹܗ. :ܢܘܼܪܵܐ ܕܚܘܼܒܹܗ ܐܲܪܡܝܼ ܒܐܲܪܥܵܐ ܡܲܠܝܲܬ̤ ܟܘܼܒܹ̈ܐ\nܘܛܠܸܩ ܝܲܪܵܐ ܕܡܵܝܘܿܬܼܘܵܬܼܵܐ ܘܐܵܘܥܝܼܘ ܚܲܝܹ̈ܐ܀ :ܒܢܘܼܗܪܵܐ ܕܲܫܡܹܗ ܪܵܕܦܹܗ ܠܚܸܫܟܵܐ ܕܠܵܐ ܝܼܕܲܥܵܬܐ\nܘܲܚܙܵܘ ܐ̄ܢܫܵܐ ܚܹܝܠ ܐܝܼܬܼܘܬܹܗ ܘܗܲܝܡܸܡܘ ܒܲܫܡܹܗ. :ܒܩܵܠ ܦܘܼܩܵܕܵܟܵܘ̈ܗܝ ܡܲܕܟܹܗ ܠܥܵܠܡܵܐ ܚܲܣܝܼܪ ܗܵܘܢܵܐ\nܘܩܢܐ ܛܥܡܵܐ ܕܚܲܠܝܘܼܬܼ ܚܲܝܹ̈ܐ ܕܚܲܕ ܒܵܪ[...]ܐ. :ܒܡܲܝܵ̈ܐ ܕܪ̈ܲܚܡܹܐ ܐܲܫܝܼܓܼ ܐ̄ܢܫ̈ܐ ܕܐܣܢܝܼ ܥܵܘ̣ܠܵܐ\nܘܐܲܩܢܝܼ ܐܸܢܘܿܢ ܫܘܼܦܪܵܐ ܥܲܐܝܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ. ܒܢܘܼܪܵܐ ܕܪܘܼܚܵܐ ܢܲܣܟܹܗ ܠܨܲܠܡܹܗ ܡܲܬܩܸܢ ܟܠܵܐ:\nܘܚܲܕܸܬ ܨܵܪܹܗ ܪܘܼܚܵܢܵܐܝܼܬ ܕܠܵܐ ܬܘܼܒܼ ܢܫܚܬ. :ܩܲܪܡܹܗ ܕܲܗܒܼܵܐ ܪܘܼܚܵܢܵܝܵܐ ܕܫܸܡ ܐܝܼܬܘܼܬܹܗ\nܘܣܵܡܹܗ ܒܪܵܘܡܵܐ ܕܠܵܐ ܢܸܬܼܚܲܒܲܠ ܡ̣ܢ ܢܸܟܼܝܵܢܹ̈ܐ. :ܒܚܘܼܕܲܬܼ ܨܠܲܡܹܗ ܓܠ̣ܐ ܠܲܥܒܼܵܕܵܘ̈ܗܝ ܚܹܝܠ ܚܸܟܼܡܵܬܹ̈ܗ\nܕܚܲܟܼܝܵܡܐܝܼܬ ܐܲܦܫܝܼ ܠܕܝܼܠܹܗ ܠܘܵܬܼ ܝܼܕܲܥܬܹܗ. :ܒܚܸܟܼܡܵܐ ܥܲܒܼܕܵܗ̇ ܕܒܼܝܲܕ ܨܲܠܡܹܗ ܢܚܲܕܸܬ ܟܠܵܐ\nܘܢܹܐܣܘܿܪ ܐ̄ܢܵܫܵܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܒܫܲܝܢܵܐ ܕܲܫܡܹܗ. :ܐܘܼܪܚܵܐ ܚܲܕܬܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ ܕܪܲܫ ܩܕܼܵܡ ܥܲܒܼܕܵܘ̈ܗܝ\nܕܗܘ̤ ܩܲܕܡܵܝܲܬ ܚܙܲܩ ܒܵܗ̇ ܘܐܸܬܼܵܐ ܠܘܵܬܼ ܬܘܼܩܵܢܵܘ̈ܗܝ.","english":"On Humility\n\nHis is the discourse of the sixty-first homily.\n\nOn Humility\n\nWith the word of the cross he redeemed the world, the Lord of the world,\nand subdued his pride through the living sign of his gentleness.\nThrough humility he lowered the oppression of height and depth,\nand taught the way to walk in the path of humility.\nThe hunt of the cross he cast upon all and captured all,\nand established the way in the living food of the word of his mouth.\nThe fire of his love he cast upon the earth, filling it with thorns,\nand destroyed the arrow of death and brought forth life.\nWith the light of his name he pursued the darkness of ignorance,\nand showed men the power of his essence, and they believed in his name.\nWith the voice of his commandments he cleansed the world, which was lacking in understanding,\nand they tasted the sweetness of the life of one Son.\nWith the waters of mercy he washed the men who were stained by iniquity,\nand they put on the beautiful adornment of righteousness.\nWith the fire of the spirit he burned his image, setting all ablaze,\nand renewed his form spiritually, so that it might not again be corrupted.\nHis spiritual golden fleece of the name of his essence,\nhe placed in a height that cannot be reached by the envious.\nThrough the renewal of his image he revealed to his servants the power of his wisdom,\nthat wisely he might extend his own to his knowledge.\nWith wisdom he made his image, through which he renews all,\nand bound man with the spirits through the cross of his name.\nThe new path of humility which he set before his servants,\nhe first trod upon it and came to his ordinances.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܟܼܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term makkīkūtā, here translated 'humility,' carries the sense of lowliness or meekness, central to Narsai's ascetic theology.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܝܢܵܐ","severity":"info","text":"The word šayʿā, rendered 'cross,' is a key symbol in Narsai's homily, representing the instrument of redemption and the means of spiritual conquest.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a title and a reference to the sixty-first homily, then proceeds through a series of parallel clauses describing Christ's actions through humility, each introduced by a prepositional phrase (e.g., 'with the word,' 'through humility').","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a prominent theologian of the Church of the East, known for his metrical homilies (mēmrē) that often expound on ascetic and Christological themes.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܵܪ[...]ܐ","severity":"caution","text":"The Syriac text at this point is partially illegible (ܒܵܪ[...]ܐ), likely bar nāšā 'son of man' or bar nāšā 'human being,' but the reading is uncertain.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the life of one Son' (ܚܲܝܹ̈ܐ ܕܚܲܕ ܒܵܪ[...]ܐ) is ambiguous due to the lacuna; it may refer to Christ or to a generic human.","The term 'spiritual golden fleece' (ܩܲܪܡܹܗ ܕܲܗܒܼܵܐ ܪܘܼܚܵܢܵܝܵܐ) is a metaphor whose precise referent is unclear, possibly alluding to Christ's divine essence or a patristic trope."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":":ܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܕܐܝܼܬܼܵܘܗܝ ܟܠܹܗ ܕܡܘܼܬܼܵܐ ܕܐܲܒܼܘܼܗܝ\nܒܡܲܟܝܼܟܘܼܬܼܵܐ ܨܒܼܵܐ ܕܲܢܫܲܝܸܢ ܠܥܵܠܡܵܐ ܦܠܝܼ̈ܓܹܐ. :ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ ܫܩܲܠ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܡܵܝܘܿܬܹ̈ܐ\nܘܲܡܟܼܝܵܟܼܐܝܼܬ ܬܚܵܘܝܼ ܢܦܲܫܹܗ ܟܣܝܐ ܒܓܸܠܝܵܐ. :ܠܵܐ ܓܹܝܪ ܚܵܘܝܼ ܟܝܵܢ ܐܝܬܘܼܬܹܗ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ\nܕܕܲܠܡܵܐ ܢܸܪܢܘܿܢ ܕܚܘܼܬܼܪܵܐ ܚܲܛܦܹܗ ܒܕܓܠܐ ܝܵܬܹܗ. :ܐܸܣܟܹܝܡ ܥܲܒܼܕܵܐ ܠܒܸܫ ܨܒܼܝܵܢܹܗ ܘܐܬܼܚܵܘܝܼ ܒܹܗ\nܘܩܵܘܝܼ ܟܝܵܢܹܗ ܒܗ̇ܝ ܕܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܫܘܼܚܠܵܦܵܐ. ܟܲܣܝܼ ܝܵܬܹܗ ܕܠܵܐ ܡܸܬܕܲܪܟܐ ܡ̣ܢ ܬܘܼܩܵܢܵܘ̈ܗܝ. ܘܲܓܼܠܵܐ ܫܘܼܒܼܚܹܗ ܘܚܵܘܝܼ ܚܲܝܠܹܗ ܒܝܲܕ ܡܲܟܝܼܟܵܐ. :ܡܲܟܝܼܟܘܼܬܼܵܐ ܐܸܬܼܵܐ ܕܢܠܦ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܗ\nܘܡܲܟܸܟ ܢܲܦܫܹܗ ܒܝܲܕ ܡܲܟܝܼܟܼܵܐ ܕܲܢܣܲܒܼ ܠܲܫܡܹܗ. :ܒܕܝܼܠܲܢ ܚܵܘܝܼ ܡܲܟܼܝܼܟܘܼܬܹܗ ܘܚܹܝܠ ܚܸ̈ܟܼܡܵܬܹܗ\n:ܘܠܵܘ ܒܲܟܼܝܵܢܹܗ ܘܠܵܐ ܡܸܬܼܡܲܟܲܟ ܘܠܵܐ ܡܸܬܼܝܲܬܲܪ\n:ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ ܡܲܟܸܟ ܢܦܲܫܹܗ ܠܦܘܼܬܼ ܗ̇ܝ ܕܝܼܪܸܒܼ\nܘܠܵܐ ܐܸܫܬܲܒܼܗܲܪ ܒܲܫܒܝܼܚܹ̈ܐ ܕܪܵܡܘܼܬܼ ܟܲܣܝܵܐ. :ܒܢܲܦܫܹܗ ܩܲܒܼܥܵܗ̇ ܠܡܲܟܼܝܼܟܼܘܼܬܼܵܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ\nܕܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܘܢܸܣܢܘܿܢ ܚܘܼܬܼܪܵܐ. :ܥܕܲܡܵܐ ܠܡܵܘܬܐ ܡܲܟܸܟ ܢܲܦܫܹܗ ܡܸܛܠ ܐ̄ܢܫ̈ܐ\nܘܨܲܠܒܼܵܗ̇ ܥܲܡܹܗ ܠܡܵܝܘܿܬܘܼܬܼܵܐ ܕܲܝܸܢܝܼ ܓܸܢܣܹܗ. :ܡܝܼܬ ܡܛܠ ܟܠ ܘܐܲܝܼܚ ܠܟܼܠܵܐ ܒܚܝܠ ܢܵܣܘܿܒܹܗ\nܘܪܲܥܝܼ ܠܥܵܠܡܵܐ ܥܲܡ ܨܒܼܝܵܢܵܐ ܕܫܲܝܸܢ ܒܹܗ ܟܠ. :ܡܛܠ ܗܵܕܹܐ ܡ̇ܟܸܟ ܢܦܲܫܹܗ ܘܢܲܚܸܬ ܠܲܫܝܘܿܠ\nܕܲܢܪܝܼܡ ܐܢܵܫܵܐ ܡ̣ܢ ܡܘܼܟܵܟܼܵܐ ܕܡܵܝܘܿܬܘܼܬܼܵܐ. :ܘܡܛܠ ܕܲܫܕܵܐ ܢܲܦܫܹܗ ܠܡܵܘܬܼܵܐ ܘܐܲܝܼܚ ܠܟܼܠܵܐ\nܐܵܦ ܒܵܪܘܿܝܵܐ ܝܩܲܪܹܗ ܒܲܫܡܵܐ ܕܥܠܵܝ ܡ̣ܢ ܟܠ.","english":"The word of the Father, who is wholly the likeness of his Father, through humility he desired to reconcile the divided world. The likeness of a servant the Creator took from mortals, and humbly he showed himself, hidden in the revealed. For he did not show his nature's existence to the eyes of the seers, lest the pride of arrogance snatch him away in deceit. The habit of a servant he put on by his will and was revealed in it, and his nature stood firm in that which he was without change. He concealed his incomprehensible self from his signs, and revealed his glory and showed his power through the humble one. Humility is the sign that taught the hearts of his house, and he humbled himself through the humble one who took his name. In us he shows his humility and the power of his wisdoms, not in his nature, neither humbled nor exalted. The likeness of a servant humbled himself according to what he knew, and did not boast in the hidden glories of height. In himself he established humility as a model, that men might see the sign for their standings and remove arrogance. Until death he humbled himself for the sake of men, and crucified with him his mortality, which he put on his body. He died for all and raised all by the power of his resurrection, and tended the world with the will that reconciled all in him. For this reason he humbled himself and descended to Sheol, that he might raise up the sign from the lowliness of mortality. And because he cast himself to death and raised all, also the Creator honored him with the name above all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ","severity":"info","text":"The phrase 'likeness of a servant' (dmūtā d-ʿabdā) is a key Christological image in Narsai, denoting the incarnate Word's voluntary adoption of human form as a concealment of divine nature.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The term 'humility' (makkīkūtā) is the central theological virtue of the homily, used here to describe both Christ's self-lowering in the incarnation and the moral model for believers.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܝܼܬ ܡܛܠ ܟܠ","severity":"info","text":"The phrase 'He died for all' echoes Pauline soteriology (cf. 1 Cor 15:3; 2 Cor 5:14–15), emphasizing Christ's universal atonement through death and resurrection.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"The descent to Sheol (šyōl) reflects a common Syriac tradition of Christ's harrowing of the underworld, linked to the resurrection and the raising of the dead, as in Ephrem and later liturgical texts.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܡܘܼܬܼܵܐ ܕܥܲܒܼܕܵܐ","severity":"info","text":"The passage is structured around the repeated image of the 'likeness of a servant' (dmūtā d-ʿabdā), framing Christ's humility as a deliberate concealment of divine nature, culminating in his death and resurrection.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܓܼܠܵܐ ܫܘܼܒܼܚܹܗ","severity":"caution","text":"The Syriac phrase 'revealed his glory' (w-glā šūbḥeh) may be textually uncertain; the reading follows the edition but alternative manuscripts could vary the verb form.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܓܼܠܵܐ ܫܘܼܒܼܚܹܗ' (revealed his glory) may be a scribal variant; the intended sense is clear but the exact verbal form is uncertain.","The reference to 'the humble one who took his name' could be interpreted as a typological figure (e.g., Moses or a saint) or as Christ himself; the text does not specify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܢܨܲܚ ܘܐܸܬܼܪܲܡܪܲܡ ܠܥܠ ܡ̣ܢ ܡܵܘܘܬܵܐ\nܘܐܲܠܸܦ ܐܵܦ ܠܲܢ ܕܲܒܼܡܘܼܟܵܟܼܵܐ ܢܙܟܐ ܠܚܲܫܹ̈ܐ. :ܘܐܸܢ ܡܲܟܼܝܼܟܼܵܐ ܕܠܲܒܼܫܹܗ ܪܵܡܵܐ ܡܲܟܟ ܢܲܦܫܹܗ\nܡ̇ܢ ܢܫܬܩܠ ܒܚܘܼܬܼܪܵܐ ܣܲܟܼܵܐܐ ܕܡܵܘܒܸܕ ܢܦܲܫܹܗ. :ܐܸܢ ܥܬܝܼܪܵܐ ܡܣܟܢ ܥܘܼܬܼܪܵܐ ܕܲܫܒܝܼܚܵ̈ܬܹܗ\nܡ̇ܢ ܢܸܬܫܲܒܼܗܲܪ ܒܲܕܠܵܐ ܕܝܼܠܹܗ ܐܲܝܟ ܕܲܒܕܼܝܼܠܹܗ. :ܐܸܢ ܒܲܪ ܚܹܐܪܹ̈ܐ ܡܲܟܸܿܟ ܢܦܲܫܹܗ ܘܦܘܿܩ ܥܒ̈ܕܹܐ\nܡ̇ܢ ܠܵܐ ܢܸܦܠܘܝܝ ܥܲܒܕܘܼܬ ܚܘܼܒܵܠ ܠܲܢܚܲܪܪܵܢܹܗ. :ܐܸܢ ܙܲܕܝܼܩܵܐ ܡܢ̣ܵܐ ܠܲܩܢܘܿܡܹܗ ܥܲܡ ܚܲܛܵܝܹܐ\nܡ̇ܢ ܠܵܐ ܢܫܦܥ ܥܲܡ̈ܠܹܐ ܕܢܲܦܫܹܗ ܚܠܵܦ ܗܲܕܵܡܵܘ̈ܗܝ. :ܗܘ̤ ܒܲܩܢܘܿܡܹܗ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ ܕܡܲܟܼܝܼܟܘܼܬܼܵܐ\nܬܵܘ ܢܸܬܼܡܲܟܲܟ ܕܠܵܐ ܢܸܬܼܢܲܟܼܪܹܐ ܠܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ. :ܗܘ̤ ܚܵܘܝܼ ܠܲܢ ܕܲܒܼܡܘܼܟܵܟܼܵܐ ܫܩܲܠ ܙܵܟܼܵܘܼܬܼܵܐ\nܘܪܲܡܪܸܡ ܗܘ̤ ܠܹܗ ܘܠܲܟܼܢܵܘ̈ܬܹܗ ܡ̣ܢ ܡܘܼܟܵܟܼܵܐ. ܗܘ̤ ܐܲܠܸܦ ܠܲܢ ܢܝܼܫܵܐ ܚܲܝܵܐ ܕܲܢܕܲܡܹܐ ܒܹܗ:\nܢܸܚܢܹܐ ܒܙܵܥܹܐ ܘܲܒܼܗܲܕܵܡܹ̈ܐ ܠܘܵܬܼ ܡܘܼܟܵܟܼܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܙܪܲܥ ܝܘܼܠܦܵܢܹܗ ܒܐܲܪܥܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܐܵܘܥܝܼܘ ܐ̄ܢܵܫ̈ܐ ܦܸܐܪܹ̈ܐ ܚܠܲܝ̈ܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܨܵܕܹܗ ܠܥܵܠܡܵܐ ܒܲܥܪܝܼܪܵܝܵܐ\nܘܐܲܥܸܠ ܚܵܒܼܫܹܗ ܠܓܼܘ ܡ̣ܢ ܚܸܣܢܹ̈ܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܫܕܵܗ̇ ܠܲܡܨܝܼܕܬܹܗ ܒܝܲܡܵܐ ܕܐ̄ܢܵܫ̈ܐ\nܘܚܡܠܬ̤ ܨܲܝܼܕܵܐ ܕܡܲܟܿܝܟܘܼܬܼܵܐ ܕܨܵܕܘܼܗܝ ܪ̈ܚܡܹܐ. :ܒܡܲܛܝܼܟܘܼܬܼܵܐ ܐܲܟܼܪܸܙ ܡܸܠܵܘ̈ܗܝ ܒܐܸܕܢܲܝ̈ ܟܠܢܵܫ\nܕܠܵܐ ܢܬܥܣܲܩ ܩܵܠ ܝܘܠܦܵܢܵܐ ܥܲܠ ܝܵܠܘܿܦܹ̈ܐ. :ܢܝܼܪܵܐ ܢܝܼܚܵܐ ܩܪܵܗ̇ ܠܲܣܒܲܪܬܹܗ ܩܕܼܵܡ ܫܵܡܘܿܥ̈ܐ\nܕܠܵܐ ܢܬܪܦܹܐ ܕܲܥܝܵܢ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܗ̇.","english":"Through humility he conquered and was raised above death, and he also taught us that by humility one overcomes afflictions. And the humble one of his garment lowered his highness, when he took upon himself the simple garment of one who destroys himself. The rich one impoverished the wealth of his glories, when he was impoverished in what was not his as if it were his own. The freeborn one humbled himself and went out among slaves, yet the servitude of affliction did not enslave his liberator. The righteous one stood in his place with sinners, yet the labors of his self did not plead for his members. He who in his place showed us the way of humility, come, let us humble ourselves without being hindered from the kingdom of life. He shows us that by humility he took victory, and he exalted himself and his triumphs over humility. He taught us the living sign that is signified by it: he lived in smallness and in members toward humility. Through humility he sowed his teaching in the land of humanity, and humanity brought forth sweet fruits of humility. Through humility he hunted the world with a hook, and brought its catch inside from the nets of humility. Through humility he cast his net into the sea of humanity, and the catch of humility, which is his love, was filled. Through humility he proclaimed his words in the ears of all, so that the voice of teaching might not be hindered for learners. He called his gospel a living sign before hearers, so that the care of humanity might not be distracted from its service.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܡܲܟܝܼܟܘܼܬܼܵܐ (makkīḵūṯā) is the key theological concept of the passage, rendered 'humility'. It carries connotations of self-lowering and meekness, central to Narsai's Christological and ascetical teaching.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East. His memrā On Humility reflects the East Syriac emphasis on Christ's humility as a model for the ascetic life, countering pride and teaching self-abasement.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical parallels: the humble one lowers his highness, the rich impoverishes his wealth, the freeborn goes among slaves, the righteous stands with sinners. Each illustrates the paradox of humility as victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The phrase 'through humility he conquered and was raised above death' echoes Philippians 2:5-8, where Christ's humility leads to exaltation. Narsai applies this to the believer's imitation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was transmitted in the East Syriac tradition as part of Narsai's liturgical corpus, used in monastic settings to inculcate humility as the foundation of the spiritual life.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܲܟܝܼܟܘܼܬܼܵܐ is consistently rendered 'humility', but its semantic range includes 'meekness' and 'lowliness'. The passage's antithetical structure is clear, but the precise referent of 'the humble one of his garment' (line 3) is ambiguous: it may refer to Christ or to a generic ascetic figure."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܢܝܼܪܝ ܠܲܡ ܒܲܣܝܼܡ ܠܐܲܝܢܵܐ ܕܦܠܚ ܡܲܟܼܝܼܟܼܵܐܝܼܬܼ\nܘܛܵܒܼ ܩܲܠܝܼܠܵܐ ܡܘܒܲܠ ܡܸܠܲܝ̈ ܠܕܛܥܢ ܠܵܗ̇. :ܘܐܸܢܗܘ̤ ܕܥܣܲܩܵܐ ܒܲܡܠܹܐ ܙܲܒܼܢܵܐ ܩܕܼܵܡ ܚܘܼ̈ܬܚܵܬܹܗ\nܗܵܐ ܠܘܼܒܵܒܼܵܐ ܕܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܛܵܒܼ ܡ̣ܢ ܥܲܡ̈ܠܹܐ. :ܒܝܼ ܢܸܬܼܕܲܡܹܐ ܐܲܝܢܵܐ ܕܡܲܡܐܸܢ ܡ̣ܢ ܦܘܠܚܵܢܵܐ\nܕܦܸܠܚܲܬ ܒܲܩܢܘܿܡܝ ܐܲܪܥܵܐ ܕܐ̄ܢܫ̈ܐ ܘܲܕܪ̈ܘܼܚܢܐ. :ܒܝܼ ܢܸܬܕܲܡܹܐ ܐܲܝܢܵܐ ܕܡܫܦܠ ܡ̣ܬ ܥܣܩ̈ܬܐ\nܕܕܵܫܸܬ ܥܘܼܩܣܵܐ ܕܡܵܘܬܼܵܐ ܝܲܥܢܵܐ ܒܗܲܢܝܼܐܘܼܬܼܵܐ. :ܡ̣ܢ ܕܝܠܝܼ ܢܹܐܠܲܦ ܐܲܝܢܵܐ ܕܚܵܢܹܐ ܠܢܝܼܫܵܐ ܢܝܼܚܵܐ\nܘܗܵܐ ܡܸܬܼܥܲܐܹܐ ܠܘܵܬܼ ܪܘܼܡܪܵܡܵܐ ܕܠܵܐ ܡܸܬܼܡܪܲܟ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܙܟܲܝ ܡܲܟܝܼܟܵܐ ܠܥܵܠܡܵܐ ܪܵܡܵܐ\nܬܵܘ̇ ܐܸܬܼܡܲܟܲܟܼܘ ܒܢܲܝ̈ ܕܲܝܼܚܵܐ ܘܣܲܒܼܘ ܪܘܼܡܪܵܡܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܫܒܲܝܗܝ ܠܲܛܪܘܼܢܵܐ ܕܫܲܠܒܸܕ ܐ̄ܢܫ̈ܐ\nܬܵܘ ܢܸܓܼܕܘܿܠ ܠܹܗ ܟܠܝܼܠ ܙܵܟܼܘܬܼܵܐ ܒܡܲܟܝܼܟܘܼܬܼܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܕܵܫܹܗ ܠܡܵܘܬܵܐ ܕܕܵܫ ܠܲܟܝܵܢܲܢ\nܢܕܘܿܫ ܚܘܼ̈ܬܚܵܬܹܗ ܒܡܲܟܼܝܼܟܘܼܬܼܵܐ ܒܕܘܼܡܝܵܐ ܕܝܼܠܹܗ. :ܒܡܲܟܝܼܟܘܼܬܵܐ ܢܹܐܣܘܿܪ ܚܘܼܒܲܢ ܠܘܵܬܼ ܡܘܼܟܵܟܹܗ\nܕܠܵܐ ܢܬܪܦܹܐ ܡ̣ܢ ܡܘܼܠܟܵܢܹ̈ܐ ܕܥܬܝܼܪܵܬܼܵܐ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܓܡܲܪܘ ܨܒܼܝܵܢܹܗ ܓܲܡܪ̈ܝ ܚܘܼܒܹܗ\n:ܘܫܵܘܬܸܦ ܐܸܢܘܿܢ ܒܲܫܒܝܼܚ̈ܬܵܐ ܕܩܲܒܸܠ ܘܝܼܪܸܒ̣\n:ܒܡܟܝܼܟܘܼܬܼܵܐ ܩܪܒܼ ܗܵܒܹܝܠ ܐܸܡܪܵܐ ܕܡܲܟܝܼܟ\nܘܡܲܟܝܼܟ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܨܒܼܝܵܢ ܢܲܦܫܹܗ ܡ̣ܢ ܩܘܼܪܒܵܢܗ. :ܡܲܟܝܼܟ ܢܲܦܫܵܐ ܕܒܝܼܝ ܨܸܒܼܝܵܢܹܗ ܥܲܡ ܩܘܼܪܒܵܢܹܗ\nܘܣܲܠܸܩ ܕܸܒܚܹܗ ܘܨܸܒܼܝܵܢ ܢܲܦܫܹܗ ܠܘܵܬ ܬܲܪܥܘܼܬܼܵܐ. :ܡܟܝܟܘܼܬܵܐ ܥܒܲܕܼܬܹܗ ܠܲܚܫܘܿܟ ܠܥܸܠ ܡ̣ܢ ܡܵܘܵܬܼܵܐ\nܘܐܵܘܥܝܼ ܓ̈ܦܹܐ ܠܐ ܡܝܘܿܬܹ̈ܐ ܠܘܵܬܼ ܚܲܝܘܼܬܵܐ.","english":"ment of his garment, and he showed that the lowly one who serves humbly is pleasing to God. And the humble one who bears a light burden of words for the one who errs, and if he is exalted in speech, he offers a sacrifice before his companions. Behold, the reward of the humble one is a good wage from his labors. Through him, the one who serves is likened to the one who receives from the work of the one who labored in the land of men and demons. Through him, the one who serves is likened to the one who is delivered from the difficulties that he trampled the yoke of death, meaning, in humility. From me, the one who serves learned to live for the living one, and behold, he is compared to the exaltation that is not bent. Through humility, the humble one conquered the high world. Come, be humbled in the depths of the abyss and take exaltation. Through humility, he silenced the tempter who leads men astray. Come, magnify for him a crown of victory through humility. Through humility, he trampled death that trampled the living, and he crushed his companions through humility in his own likeness. Through humility, he bound a debt to his own humility, so that it would not be loosed from the bonds of wealth. Through humility, he completed his will, the coals of his love, and he made the one who enters share in the praises that he received and inherited. Through humility, Abel offered the lamb of the humble, and the humble one was good, his will from his offering. The humble one in whom his will is with his offering, and he raises his sacrifice and the will of himself to the gate. Humility made him ascend above death, and it clothed wings that are not mortal with life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term makkīḵūṯā (humility) is the thematic keyword of this passage, recurring as a refrain that structures each clause.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel offered the lamb of the humble","severity":"info","text":"The reference to Abel's offering (Gen 4:4) is a typological figure of humility and sacrifice, linking the humble one to the biblical archetype.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"land of men and demons","severity":"info","text":"The phrase 'land of men and demons' reflects a dualistic cosmology common in Syriac ascetical literature, where the humble one labors in a world contested by both human and demonic forces.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Through humility ...","severity":"info","text":"The passage is built on an anaphoric series beginning with 'Through humility' (ܒܡܲܟܝܼܟܘܼܬܼܵܐ), each unit presenting a victory or transformation achieved by the humble one.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"trampled the yoke of death","severity":"info","text":"The image of trampling death echoes Ephrem's Hymns on Faith (e.g., HdF 5.17), where humility overcomes mortality, a common motif in Syriac poetry.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the coals of his love","severity":"caution","text":"The phrase 'coals of his love' (ܓܲܡܪ̈ܝ ܚܘܼܒܹܗ) is ambiguous: it may refer to the fervent love of the humble one or to the coals of sacrifice, as in the preceding line about Abel's offering.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the coals of his love' could be read as a metaphor for ardent devotion or as a literal reference to sacrificial coals; the translation opts for the former.","The identity of 'the one who enters' (ܐܸܢܘܿܥ) in the line about sharing praises is unclear; it may refer to a disciple or to the humble one himself."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܘ ܡܝܘܬܿܐ ܕܟܼܠܹܗ ܐܘܼܟܠܐ ܗ̄ܘ̣ ܕܡܵܝܘܿܬܘܼܬܼܵܐ\nܕܦܠܛ ܢܦܫܹܗ ܡ̣ܢ ܦܘܼܡ ܡܵܘܬܼܵܐ ܐܲܪܝܵܐ ܝܲܥܢܵܐ. :ܐܵܦ ܢܘܿܚ ܢܝܼܚܵܐ ܒܡܲܟܝܼܟܼܘܼܬܼܵܐ ܟܒܸܫ ܝܲܨܪܹܗ\nܘܲܒܼܚܘܼ ܡܣܵܢܹܗ ܙܟܼܵܐ ܠܲܩܪܵܒܼܵܐ ܕܡܲܝܵ̈ܐ ܟܬܝܼ̈ܫܹܐ. :ܐܘ ܝܲܩܝܼܪܵܐ ܕܲܛܒܲܥ ܡܸܕܪܹܗ ܒܡܲܝܵܐ ܕܚܫܹ̈ܐ\nܕܛܲܥܢܘܼܗ̇ ܓܲܠܠܹ̈ܐ ܠܝܲܩܝܼܪܘܼܬܹܗ ܘܠܵܐ ܐܬܛܒܲܥ. :ܒܗܵܕܹܐ ܐܘܼܪܚܵܐ ܕܡܲܟܝܟܼܘܼܬܼܵܐ ܪܕܵܐ ܐܵܦ ܐܲܒܼܪܵܡ\nܘܲܡܢܲܥ ܘܲܡܛܵܐ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܕܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ. :ܠܡܲܟܝܼܟܘܼܬܼܵܐ ܐܲܫܠܸܡ ܢܲܦܫܹܗ ܐܲܝܟ ܕܲܠܪܵܒܵܐ\nܘܝܼܠܸܦ ܡܸܢܵܗ̇ ܠܡܸܬܗܲܓܵܝܘܼ ܠܫܸܡ ܒܵܪܘܿܝܵܐ܀ :ܐܘ ܬܠܡܲܝܼܕܵܐ ܕܝܼܠܸܦ ܘܐܲܠܸܦ ܠܹܗ ܘܲܠܕܝܼܠܹܗ\nܘܦܲܫܸܩ ܐ̄ܪ̈ܙܹܐ ܕܫܸܡ ܐܝܼܬܘܼܬܼܵܐ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ. ܐܘ ܥܲܬܝܼܪܵܐ ܕܲܩܢܵܐ ܥܘܼܬܼܪܵܐ ܘܡܲܟܝܼܟܘܼܬܼܵܐ:\nܘܠܵܐ ܐܸܬܼܪܵܘܪܲܒܼ ܒܐܪ̈ܥܢܚܵܬܐ ܐܝܟ ܕܲܒܼܕܝܼܠܹܗ. :ܥܲܦܪܵܐ ܫܝܼܛܵܐ ܩܪܵܐ ܠܲܩܢܘܿܡܹܗ ܩܕܼܵܡ ܒܵܪܘܿܝܹܗ\nܘܕܐܙܥܲܪ ܢܲܦܫܹܗ ܥܲܒܼܕܹܗ ܪܹܫܵܐ ܕܚܲܝܹ̈ܐ ܡܠܝܼ̈ܟܹܐ. :ܐܲܒܼܪܵܡ ܢܸܗܘܹܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܩܲܢܝܲܝ̈ ܥܘܼܬܼܪܵܐ\nܘܠܵܐ ܢܸܬܬܪܝܼܡܘܿܢ ܒܥܸܠܲܬܼ ܥܘܼܬܼܪܵܐ ܥܲܠ ܡܲܟܼܝܼܟܹ̈ܐ. :ܠܵܐ ܬܸܫܬܲܒܲܗܲܪ ܩܢܹܐ ܩܸܢܝܵܢܹ̈ܐ ܒܩܸܢܝܵܢ ܙܲܒܼܢܵܐ\nܕܗܵܐ ܗܘ̤ ܙܒܲܢܵܐ ܡܲܟܸܣ ܚܘܼܬܼܪܵܟ ܒܝܲܕ ܫܘܼܚܵܠܵܘ̈ܗܝ. :ܘܥܒ̇ܪ ܙܲܒܼܢܵܐ ܘܥܵܒ̇ܪ ܥܘܼܬܼܪܵܐ ܥܲܡ ܩܸܢܝܵܢܵܘ̈ܗܝ\nܘܒܵܛܸܠ ܚܘܼܬܪܵܐ ܘܢܵܚܸܬ ܠܲܫܝܘܿܠ ܨܵܘܪܵܐ ܪܵܡܵܐ. :ܠܡܵܢܵܐ ܚܬܝܼܪ ܐܲܢ̄ܬ ܒܲܕܠܵܐ ܕܝܠܵܟ ܒܲܪ ܡܵܝܘܿܬܹܗ\nܠܡ̇ܢ ܡܸܬܓܼܐܹܐ ܐܲܢ̄ܬܿ ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܕܠܵܐ ܡܘ̈ܝܢ ܠܵܟ. :ܐܢ̄ܬ ܥܲܦܪܵܐ ܐܲܢ̄ܬ ܘܲܠܕܲܝܚܝܼܵܐ ܗܵܦܸܟ ܡܸܕܪܵܟ\nܪܢܝܼ ܕܲܟܝܵܢܵܟ ܕܕܼܵܡ ܢܸܬܼܚܲܕܲܝܬ ܡ̣ܢ ܚܘܼܒܵܠܹܗ.","english":"or the humility of the whole world is the one who humbles himself, who brought forth his soul from the mouth of death, a lion of prey. And also the swift one, by humility, subdued his desire, and by the strength of his staff conquered the battle of the bitter waters. Or the heavy one who stamped his measure in the waters of shame, whose waves carried his heaviness and he was not stamped. In this path of humility, Abraham also proceeds, and strives and reaches the completion of the reward of recompense. He entrusted himself to humility as to a master, and learned from her to speak to the name of the Creator. Or the disciple who learned and taught himself and his own, and explained the mysteries of the name of essence to the sons of his race. Or the rich one who acquired wealth and humility, and did not become arrogant in his possessions like his own. He called the scattered dust his foundation before his Creator, and by making himself small, he made himself the head of the tranquil life. Abraham became like a mirror for the possessors of wealth, and they were not raised up by the cause of wealth over the humble. Do not boast before the small ones in the smallness of the sacrifice, for behold, the sacrifice covers your pride by its ashes. And the sacrifice passes, and wealth passes with its small things, and pride ceases, and the high neck descends to Sheol. Why are you proud of your own garment, you who are mortal? Why do you boast in possessions that do not belong to you? You are dust, and to dust you will return; your vessel of clay, which was mixed with his destruction, is broken.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term makkīḵūṯā (humility) is the thematic keyword of the passage, recurring as a technical virtue in Narsai’s ascetical lexicon.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ","severity":"info","text":"Abraham (Abram) is invoked as a biblical exemplar of humility; the reference likely draws on Genesis traditions where Abraham humbles himself before God and Melchizedek.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܘܬܼܵܐ ܐܲܪܝܵܐ","severity":"info","text":"The phrase 'lion of death' (mawtā aryā) may reflect a Syriac ascetical trope personifying death as a predatory beast, common in Narsai’s homiletic imagery.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘ ܝܲܩܝܼܪܵܐ","severity":"info","text":"The passage is structured as a series of antithetical exempla (the swift, the heavy, the rich) each illustrating humility’s triumph over pride, culminating in a direct admonition.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܼܵܡ","severity":"caution","text":"The phrase 'vessel of clay, which was mixed with his destruction' (dām) is ambiguous: it may refer to the human body as a fragile vessel or to a specific ritual object; the reading 'clay' is adopted here.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the heavy one' (ܝܲܩܝܼܪܵܐ) is unclear: it may be a symbolic figure or a specific biblical character.","The phrase 'the name of essence' (ܫܸܡ ܐܝܼܬܘܼܬܼܵܐ) could refer to the divine name or to a theological concept of being; the translation 'essence' is provisional."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܕܲܥ ܠܲܟܼܝܵܢܵܟ ܘܡܲܟܸܟ ܢܲܦܫܹܟ ܩܕܼܵܡ ܚܵܙܹܐ ܟܠ\nܘܲܒܼܠܝܼ ܘܐܲܦܝܼܣ ܕܲܢܪܝܼܡ ܥܲܦܪܵܟ ܡ̣ܢ ܡܘܼܟܵܟܼܵܐ. :ܠܒܸܫ ܡܘܼܟܵܟܼܵܐ ܒܲܕܼܡܘܼܬ ܢܲܚܬܼܵܐ ܥܲܠ ܗܲܕܲܡܲܝ̈ܟ\nܕܢܠܒܫ ܦܲܓܼܪܵܟ ܢܲܚܬܵܐ ܦܲܪܝܵܐ ܕܚܵܝܲܬܼ ܡܝܼ̈ܬܹܗ. :ܩܢܝܼ ܡܘܼܟܵܟܼܵܐ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܡܲܣܟܿܢ\nܕܢܠܒܫ ܦܲܓܼܪܵܟ ܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܚܵܝܲܬܼ ܡܝܼ̈ܬܹܐ. :ܩܢܝܼ ܡܘܼܟܵܟܼܵܐ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܡܲܣܟܲܢ\nܕܬܫܘܐ ܠܡܣܒܼ ܥܘܼܬܼܪܵܐ ܕܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܚܘܪ ܒܲܐܒܲܪܵܗܵܡ ܕܩܢ̣ܵܐ ܥܘܼܬܼܪܵܐ ܘܡܲܟܝܼܟܘܼܬܼܵܐ\nܘܥܲܬܼܪ ܘܐܲܡܸܠܸܟ ܒܐܲܪ̈ܥܵܝܵܬܐ ܘܪ̈ܘܼܚܵܢܵܝܵܬܼܵܐ. :ܕܲܡܵܐ ܒܝܲܥܩܘܿܒܼ ܕܡܲܟܸܟ ܢܲܦܫܹܗ ܒܲܐܪ̈ܥܵܢܝܵܬܵܐ\nܘܲܩܢ̣ܵܐ ܕܲܪܓܼܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ ܘܩܲܫܝܼܫܘܼܬܼܵܐ. ܚܙܝܼ ܬܸܕܡܘܼܪܬܵܐ ܕܣܸܥܪܲܬ̤ ܒܐܝܼܕܹܗ\n:ܡܲܟܝܼܟܘܼܬܼܵܐ\nܕܗܦܟܹܗ ܠܛܲܟܼܣܵܐ ܕܣܡ ܒܪܘܿܝܵܐ ܐ̄ܢܵܫܵܐ. ܡܟܝܟܘܼܬܹܗ ܥܨܬ̣ ܠܟܝܢܐ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܝܸܗܒܲܬ̤ ܕܲܪܓܼܵܐ ܕܩܲܫܝܼܫܘܼܬܼܵܐ ܠܲܙܥܘܿܪܘܼܬܼܵܐ. :ܡ̇ܢ ܠܵܐ ܢܸܪܚܲܡ ܡܲܟܝܼܟܘܼܬܼܵܐ ܩܢܝܼܬ̤ ܚܲܝܠܵܐ\nܕܚܣܢܐ ܒܚܲܝܠܵܗ̇ ܟܝܵܢܝ̈ܬܐ ܘܫܘܼܠܵܛܢܲܝ̈ܗܘܿܢ. :ܡ̇ܢ ܠܵܐ ܢܸܥܪܘܿܩ ܡ̣ܢ ܪܵܡܘܼܬܼܵܐ ܡܚܝܠܲܬܼ ܚܲܝܠܵܐ\nܕܙܥܲܪ ܚܲܝܠܵܗ̇ ܒܐܝܼܕܲܝ̈ ܥܣܹܘܼ ܩܕܼܵܡ ܡܲܟܼܝܼܟܼܵܐ. :ܚܘܼܬܼܪܹܗ ܕܥܸܣܘܼ ܡܲܟܸܟ ܢܲܦܫܹܗ ܘܚܵܒܼ ܘܐܸܬܼܡܲܣܟܲܢ\nܘܐܸܫܠܸܡ ܕܲܪܓܼܐ ܕܩܲܫܝܼܫܘܼܬܵܐ ܠܲܕܲܙܥܘܿܪ ܡܸܢܹܗ. :ܢܸܥܪܘܿܩ ܟܠܢܵܫ ܡ̣ܢ ܣܵܡܘܼܬܼܵܐ ܙܲܝܢܵܐ ܢܟܼܝܼܠܵܐ\nܕܠܵܐ ܡܨܐ ܡܙܟܐ ܒܓܼܵܘ ܬܟܼܬܘܼܫܵܐ ܠܲܕܠܵܒܸܫ ܠܹܗ. :ܢܸܠܒܲܫ ܟܠܢܵܫ ܡܲܟܝܼܟܘܼܬܵܐ ܙܲܝܼܢܵܐ ܛܵܒܼܵܐ\nܕܐܵܦ ܠܲܪ̈ܦܲܝܵܐ ܡܲܩܢܹܐ ܚܲܝܠܵܐ ܘܝܗܸܒܼ ܐܲܓܼܪܵܐ.","english":"Know yourself and humble your soul before the one who sees all.  \nAnd wear down and soften the pride of your dust from your humility.  \nClothe yourself in humility in the likeness of a garment over your limbs,  \nso that your body may wear a living garment of the life of the dead.  \nAcquire humility, the great wealth that cannot be plundered,  \nso that you may receive the wealth of life without end.  \nLook at Abraham, who acquired wealth and humility,  \nand became rich and ruled over earthly and spiritual things.  \nImitate Jacob, who humbled himself in earthly things  \nand acquired the rank of humility and eldership.  \nSee the wonder that was wrought by his hand:  \nhumility changed the order that the Creator set for man.  \nHis humility helped the righteous one,  \noutside the order, and gave the rank of eldership to the younger one.  \nIf humility had not been compassionate, it would have taken away the power  \nthat the righteous ones had by its natural strength and their authority.  \nIf it had not fled from pride, which weakens strength,  \nit would have diminished its power by the hands of Esau before the humble one.  \nEsau’s wealth humbled himself, hid, and was plundered,  \nand he surrendered the rank of eldership to the one younger than him.  \nFlee, every man, from pride, a harmful garment,  \nfor it cannot overcome in the contest the one who does not wear it.  \nPut on, every man, humility, a good garment,  \nwhich even for the weak gives strength and grants reward.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܲܥ ܠܲܟܼܝܵܢܵܟ ܘܡܲܟܸܟ ܢܲܦܫܹܟ","severity":"info","text":"The opening imperative 'Know yourself and humble your soul' echoes a common ascetic topos in Syriac literature, linking self-knowledge with humility as the foundation of spiritual life.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܲܪܵܗܵܡ","severity":"info","text":"The reference to Abraham acquiring wealth and humility alludes to Genesis 13:2 and 24:1, where Abraham is depicted as both prosperous and humble, a model for the reader.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܲܥܩܘܿܒܼ","severity":"info","text":"The mention of Jacob humbling himself and gaining eldership recalls Genesis 27, where Jacob receives Isaac's blessing through humility and deception, contrasted with Esau's pride.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܓܼܵܐ ܕܩܲܫܝܼܫܘܼܬܼܵܐ","severity":"info","text":"The 'rank of eldership' (ܕܲܪܓܼܵܐ ܕܩܲܫܝܼܫܘܼܬܼܵܐ) reflects the hierarchical structure of the Syriac church, where seniority in age or monastic experience conferred authority.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܸܣܘܼ","severity":"info","text":"The story of Esau humbling himself and losing his birthright to Jacob parallels the earlier Jacob narrative, reinforcing the theme that humility leads to spiritual gain while pride leads to loss.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܘܼܬܼܪܹܗ ܕܥܸܣܘܼ","severity":"info","text":"This passage forms a chiastic structure: it opens with general exhortations to humility, then presents biblical exemplars (Abraham, Jacob, Esau), and closes with a return to direct admonition to 'flee pride' and 'put on humility'.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variations (e.g., ܢܲܚܬܼܵܐ vs. ܢܲܚܬܵܐ) that may reflect scribal inconsistency but do not affect the sense.","The phrase 'life of the dead' (ܚܵܝܲܬܼ ܡܝܼ̈ܬܹܗ) is paradoxical; it likely refers to the spiritual life that comes from humility, contrasting with worldly death."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܒܗܵܢܵܐ ܙܲܝܢܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ ܢܨܝܲܝ ܐܵܦ ܝܵܘܣܸܦ\nܘܲܙܟܼܵܐ ܩܪܵܒܼܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܒܝܲܕ ܚܘܼܡܣܵܢܐ. :ܡܲܟܝܼܟܘܼܬܼܵܐ ܠܒܸܫ ܐܵܦ ܡܘܼܫܹܐ ܒܲܕܼܡܘܼܬ ܙܲܝܼܢܵܐ\nܘܚܵܒܼܘ ܡ̣ܢ ܩܵܠܹܗ ܠܒܼܝܼܫܲܝ̈ ܙܲܝܢܵܐ ܕܚܲܪܵܫܘܼܬܼܵܐ. :ܒܡܲܟܝܼܘܼܬܼܵܐ ܡܫܲܚ ܪܸܥܝܵܢܹܗ ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ\nܘܐܒܼܗܸܬ ܐܸܢܘܿܢ ܠܵܐ ܓܼܘܿܢܸ̈ܣܛܹܐ ܕܡܸܫܚܲܬ̤ ܛܘܼܥܝܲܝ. :ܒܡܲܟܝܼܟܘܼܬܼܵܐ ܕܟܲܝ ܦܲܓܼܪܹܗ ܘܩܲܕܸܫ ܢܲܦܫܹܗ\nܘܬܲܪܓܸܡ ܦܘܼܡܹܗ ܩܵܠ ܒܘܼܕܵܩܵܐ ܕܲܣܬܝܼܪ݁ܵܬܵܐ. :ܡܲܟܝܼܟܘܼܬܵܐ ܪܚܸܡ ܦܵܪܘܿܫܵܐ ܡ̣ܢ ܟܠ ܡܸܕܹܡ\nܘܒܵܗ̇ ܐܸܬܼܥܲܠܝܼ ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ ܠܥܸܠ ܡ̣ܬ ܟܠܢܵܫ. :ܗܵܐ ܣܵܗܕܘܼܬܼܵܐ ܕܡܲܟܝܼܟܘܼܬܹܗ ܠܓܼܵܘ ܡ̣ܢ ܣܸܦܪ̈ܘܗܝ\nܕܡܲܟܝܼܟ ܗ̄ܘ̣ܵܐ ܠܲܡ ܓܲܒܼܪܵܐ ܡܘܼܫܹܐ ܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ. :ܐܵܦ ܚܵܙܹܐ ܟܠ ܚܵܙܝܗܝ ܕܡܟܣܝ ܢܲܚܬܵܐ ܢܲܟܼܦܵܐ\nܘܙܲܚܝܹܗ ܒܫܘܼܒܼܚܵܐ ܘܗܘܐ ܐܲܠܵܗ ܒܹܝܬܼ ܡܵܝ̈ܘܬܹܐ. :ܐܘ ܡܲܟܝܼܟܼܵܐ ܕܡܲܟܸܟ ܢܲܦܫܹܗ ܦܵܪܘܿܫܵܐܝܼܬ\nܘܲܢܣܲܒܼ݂ ܐܲܓܼܪܵܐ ܕܪܲܒ ܡ̣ܢ ܥܲܡܠܵܐ ܕܡܲܟܝܼܟܼܘܼܬܹܗ. :ܐܘ ܒܲܪ ܛܘܼܗܡܵܐ ܕܐܲܪ̈ܥܵܢܵܝܹܐ ܟܝܵܢܵܐ ܫܝܼܛܵܐ\nܕܲܠܒܸܫ ܫܘܼܒܼܚܵܐ ܕܢܘܼܟܪܵܝ ܠܲܡܫܵܐ ܕܡܵܝܘܿܬܘܼܬܵܐ. :ܐܘ ܡܸܣܟܹܢܵܐ ܡܙܠܗܙ ܚܲܝܹ̈ܐ ܘܲܒܼܨܝܼܪ ܥܘܼܡܪܵܐ\nܕܩܵܢܐ ܥܘܼܬܼܪܵܐ ܪܘܼܚܵܢܝܵܐ ܘܫܸܡ ܐܲܠܵܗܵܐ. :ܒܡܘܼܫܹܐ ܢܸܚܙܝܼܗ̇ ܠܡܲܟܼܝܼܟܘܼܬܼܵܐ ܟܡܵܐ ܬܸܢܢܪܝܼܡܲܬ̤\nܕܢܸܬܸܠ ܐܝܼܕܵܐ ܠܙܵܟܼܘܼܬܼ ܚܲܝܠܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ. :ܒܹܗ ܢܸܬܼܒܲܩܘܿܢ ܒܢܲܝ̈ ܦܲܠܚܘܼܬܼܵܐ ܕܡܲܟܼܝܼܟܼܘܼܬܼܵܐ\nܘܠܵܐ ܢܸܬܪܦܘܢ ܡ̣ܢ ܬܲܟܼܬܘܼܫܵܐ ܕܠܘܼܩܵܒܼܵܠ ܚܘܼܬܼܪܵܐ. :ܠܘܩܒܼܵܐ ܚܘܼܠܪܵܐ ܢܙܲܝܢ ܢܲܦܫܹܗ ܡܲܟܝܼܟ ܢܲܦܫܵܐ\nܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܕܢܵܛܲܪ ܢܲܦܫܹܗ ܡ̣ܢ ܕܲܠܩܘܼܒܼܠܹܗ.","english":"In this armor of humility, Joseph also was clothed, and he conquered the battle of the passions by means of patience. Humility also Moses put on in the likeness of armor, and he showed his voice to the wearers of the armor of sorcery. With humility he anointed his mind like an athlete, and he descended to the contest against the giants of the anointing of error. With humility he purified his body and sanctified his soul, and he translated his mouth into the voice of the proclamation of the mysteries. Humility the Separated One loved above all things, and by it he ascended to the high rank above all. Behold, the testimony of his humility within from his books, that Moses was humble, a man better than all. Also, see everyone who sees him, that he covered his face with a veil, and he gloried in glory and became a god among mortals. O humble one who humbles himself in a separated manner, and receives a reward greater than the labor of his humility. O son of the nature of the earthly ones, the common nature, who put on the glory of the memory of the garment of mortality. O wretched one, envious of life and short of dwelling, who stands before spiritual wealth and the name of God. In Moses, see how humility is exalted, that it gave a hand to the victory of the power of the Almighty. In him, the works of humility were confirmed, and they were not refuted by the reproach against pride. Against pride, the humble one armed himself, a humble soul, like an athlete who guards himself from his opponent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term makkīḵūṯā denotes humility as a spiritual virtue, often contrasted with pride. Narsai uses it as a central theme, personified as armor or garment.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"Moses is presented as a biblical exemplar of humility. The reference to his veiling his face (ܟܣܝ ܦܲܚܬܵܐ) echoes Exodus 34:33–35, where Moses covers his face after receiving the law.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܵܪܘܿܫܵܐ","severity":"info","text":"The term pārōšā (Separated One) likely refers to a monastic or ascetic figure, possibly a stylite or anchorite, who embodies humility. This reflects Narsai's context in the East Syriac monastic tradition.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܵܘܣܸܦ","severity":"info","text":"Joseph (of the Old Testament) is paired with Moses as a model of humility. His conquest of passions through patience recalls Genesis 39–41, where Joseph endures slavery and temptation.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a series of exempla (Joseph, Moses, the Separated One), each illustrating humility's power. The repeated phrase ܒܡܲܟܝܼܟܘܼܬܼܵܐ structures the argument.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܠܵܗ ܒܹܝܬܼ ܡܵܝ̈ܘܬܹܐ","severity":"caution","text":"The phrase 'became a god among mortals' is hyperbolic and not meant literally; it reflects the ascetic ideal of divinization through humility. The Syriac ܐܲܠܵܗ may be read as 'divine' or 'god-like'.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Separated One' (ܦܵܪܘܿܫܵܐ) is ambiguous; it may refer to a specific monastic figure or be a generic type.","The phrase 'translated his mouth into the voice of the proclamation of the mysteries' is obscure; it likely refers to Moses' role as lawgiver or prophet."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܣܵܢܐܵܐ ܗ̄ܘ̣ ܚܘܼܬܼܪܵܐ ܐܵܦ ܣܵܩܘܿܪܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ\nܘܠܵܐ ܙܵܕܸܩ ܠܹܗ ܠܡܲܟܝܼܟ ܢܦܲܫܵܐ ܠܡܬܪܦܝܘ. :ܛܪܡܟܝܼܟܼܵܐ ܚܸܣܢܹ̈ܐ ܕܢܲܦܫܵܟ ܡ̣ܢ ܫܘܼܒܼܗܵܪܐ\nܕܕܲܠܡܵܐ ܢܸܣܥܹܐ ܘܢܸܒܘܿܙ ܓܲܙܵܐ ܕܡܲܟܝܼܟܘܼܬܵܟ. :ܐܲܓܝܼܪ ܙܵܘ̈ܥܹܐ ܕܦܵܪܘܿܫܘܼܬܵܟ ܘܛܪ ܣܝܼ̈ܡܵܬܵܟ\nܘܲܪܕܘܿܦ ܫܸܢܬܼܵܐ ܕܡܲܐܝܼܢܘܼܬܼܵܐ ܡ̣ܢ ܚܘܼܫܵܒܲܝ̈ܟ. :ܠܒܼܵܫ ܫܸܪܝܵܢܵܐ ܕܡܲܟܼܝܼܟܘܼܬܼܵܐ ܠܘܼܩܒܼܵܠ ܚܘܼܬܼܪܵܐ\nܘܐܲܚܘܿܕ ܣܲܝܦܵܐ ܕܡܸܠܲܬܼ ܫܲܝܢܵܐ ܒܪܸܫ ܣܸܦܘ̈ܬܵܟ. :ܠܵܐ ܬܸܬܸܠ ܠܹܗ ܠܲܒܼܥܸܠܕܪܵܐ ܕܢܬܼܒܲܩܹܐ ܒܵܟ\nܕܠܵܐ ܢܸܬܼܠܒܲܒ ܥܲܠ ܬܲܟܼܬܘܼܫܵܐ ܘܢܸܣܥܹܐ ܠܩܸܛܠܵܐ. :ܩܵܛܹܠ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܚܵܐܲܪ ܒܪܲܒܘܼܢ ܩܸܛܠܵܐ ܕܡܲܪܵܚܘܼܬܹܗ. :ܛܪܘܢܵܐ ܗ̄ܘ̣ ܕܬܪܹܝܢ ܕܠܵܐ ܡܬܪܟܟ ܒܩܵܠ ܟܘܼܘܵܢܵܐ\nܘܒܕܡܘܼܬ ܐܲܪܝܵܐ ܢܵܗ̇ܡ ܟܠܫ̇ܥ ܠܡܬܒܲܪ ܐ̄ܢܵܫܵܐ. :ܗܘ̤ܝܘ ܬܲܒܼܪܹܗ ܠܩܵܐܹܝܢ ܒܘܼܟܼܪܵܐ ܕܲܚܬܝܼܪܘܼܬܼܵܐ\nܘܐܲܪܥܸܠ ܦܲܓܼܪܹܗ ܘܐܲܦܗܝܼ ܠܢܲܦܫܹܗ ܡ̣ܢ ܬܲܩܢܘܼܬܼܵܐ. ܗܘ̤ ܡܲܠܸܠ ܒܹܗ ܒܚܵܡ ܙܲܠܝܼܠܵܐ ܘܨܥܪ ܠܐܲܒܘܼܗܝ. ܘܲܗܦܲܟ ܟܲܕܢܹܗ ܒܫܝܼܪܵܐ ܩܲܫܝܵܐ ܕܠܵܘܛܲܬ ܟܹܐܢܵܐ. :ܡܸܠܟܹܗ ܥܒܼܕܹܗ ܠܥܸܣܘܼ ܪܲܦܝܵܐ ܕܢܵܘܒܸܕ ܕܲܪܓܹܗ\nܘܲܒܼܥܸܢܝܵܢܹܗ ܝܼܠܸܦ ܕܢܒܼܦܪ ܥܲܠ ܘܲܠܝܲܬܵܐ. :ܒܹܗ ܐܸܙܕܲܝ̈ܢ ܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܠܘܼܩܒܼܵܠ ܡܘܼܫܸܐ\nܘܕܐܡܲܪܲܝܝ ܣܲܓܿܝܼ ܢܚܸܬܼ ܠܲܬܼܗܘܿܡܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ. :ܥܲܡܹܗ ܐܦܠܲܚܘ ܐܵܦ ܡܲܪ̈ܵܚܹܐ ܕܪܲܓܼ ܟܵܗܢܘܼܬܼܵܐ\nܘܲܢܚܸܬܼ ܠܲܫܝܘܿܠ ܟܲܕ ܠܵܐ ܡܝܬܝܬ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ. :ܒܚܹܝܠ ܫܘܼܒܼܗܵܪܹܗ ܓܙܲܗ ܣܲܢܚܝܼܪܸܒܼ ܥܲܠ ܚܙܲܩܝܵܐ\nܘܐܲܙܥܸܩ ܡ̣ܢ ܫܸܠܝ ܩܵܠ ܟܹܐܢܘܼܬܼܵܐ ܘܥܲܒܼܕܹܗ ܓܘܼܚܟܵܐ.","english":"armor. This armor of pride is a destroyer of men, and it does not befit a humble soul to be slack. Humble the passions of your soul from boasting, lest pride enter and plunder the treasure of your humility. Gather the limbs of your virtue and guard your treasures, and pursue the path of meekness from your thoughts. Put on the breastplate of humility against the armor, and take up the sword of the word of peace upon your lips. Do not give the enemy an opportunity to boast over you, lest he become emboldened against the weak and enter to kill. This foolish armor of pride is a slayer of men without mercy, and it does not look upon the greatness of the slaughter caused by its arrogance. It is a two-edged sword that is not softened by the sound of weeping, and like a lion it always rages to break a man. Break the firstborn of pride who fights against you, and lay low his body and humble his soul from arrogance. He spoke in a contemptuous voice and insulted his father, and turned his hand in a harsh song of the curses of wrath. His counsel made Esau a weakling who lost his rank, and through his petition he learned to transgress against the commandment. Through him Pharaoh the king was stirred up against Moses, and many Egyptians descended into the abyss without limit. With him also the arrogant ones of the priesthood of Jannes served, and they descended into Sheol without having died outside of the order. By the power of his boasting, Sennacherib raged against Hezekiah, and from silence he raised the voice of wrath and made it a mockery.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܬܼܪܵܐ","severity":"info","text":"The Syriac term ܚܘܼܬܼܪܵܐ (ḥuṯrā) means 'armor' or 'weaponry,' used here as a metaphor for pride's destructive force.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܸܣܘܼ","severity":"info","text":"The reference to Esau (ܥܸܣܘܼ) losing his rank and transgressing a commandment alludes to Genesis 25:29–34, where Esau sells his birthright to Jacob.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh (ܦܸܪܥܘܿܢ) stirred against Moses recalls Exodus 5–14, where Pharaoh's pride leads to the plagues and the drowning of the Egyptian army in the Red Sea.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܢܚܝܼܪܸܒܼ","severity":"info","text":"Sennacherib (ܣܲܢܚܝܼܪܸܒܼ) raging against Hezekiah refers to the Assyrian siege of Jerusalem in 701 BCE, as recorded in 2 Kings 18–19 and Isaiah 36–37.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܲܢܚܝܼܪܸܒܼ","severity":"info","text":"The 'arrogant ones of the priesthood of Jannes' alludes to the Egyptian magicians Jannes and Jambres, who opposed Moses in Exodus 7:11–12 and later Jewish and Christian tradition.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of biblical exemplars of humility (Joseph, Moses) by contrasting them with figures of pride (Esau, Pharaoh, Sennacherib), forming a series of antitheses.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some orthographic variation (e.g., ܢ for ܒ in some words), but the sense is clear; the reading follows the edition's normalization."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܚܘܼܬܼܪܵܐ ܬܲܪܓܸܡ ܒܩܵܠ ܓܘܼܕܵܦܵܐ ܒܦܘܿܡ ܪ̈ܲܒܫܵܩܹܐ\nܘܣܲܟܼܪܹܗ ܠܦܘܼܡܹܗ ܩܵܠ ܒܘܼܕܵܩܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ. :ܚܘܼܬܪܵܐ ܣܲܟܼܐܵܐ ܫܒܲܝܗܝ ܠܲܪܚܸܒܼܥܲܡ ܡܲܠܟܵܐ ܣܲܟܼܠܵܐ\nܘܲܕܫ̇ܛ ܡܸܠܟܵܐ ܗܘ̤ܵܐ ܢܘܼܟܼܪܵܝܵܐ ܠܝܵܪܬܘܼܬܼ ܫܲܒ̈ܛܹܐ. :ܐܵܦ ܒܲܒܼܠܵܝܵܐ ܒܙܲܝܼܢܵܐ ܕܚܘܬܼܪܐ ܟܒܫ ܥܲܡܡܹ̈ܐ\nܘܲܗܦܲܟ ܚܘܼܬܼܪܹܗ ܟܲܕܢܹܗ ܒܢܝܼܪܵܐ ܥܲܡ ܚܲܝܘܬܵܐ. :ܥܲܠ ܟܠ ܥܲܡܡܝܼ̈ܢ ܐܲܪܝܼܡ ܫܲܒܼܛܹܗ ܘܲܪܕܵܐ ܠܟܼܠܢܵܫ\nܘܠܵܐ ܐܸܬܼܒܲܝܲܢ ܕܡ̇ܢ ܪܵܕܹܐ ܒܗ ܠܲܟܼܢܘܵܬܹ̈ܗ. :ܘܲܕܠܵܐ ܙܵܕܸܩ ܚܹܝܠ ܙܵܟܼܘܬܵܐ ܠܲܡܙܲܟܼܝܵܢܹܗ\nܐܲܣܠܝܼ ܘܲܫܕܵܝܗܝ ܠܐܸܟܣܘܿܪܝܵܐ ܕܥܲܡ ܚܲܝ̈ܘܵܬܼܵܐ. :ܗܵܐ ܦܘܼܪܥܵܢܵܐ ܕܦܵܪܲܥ ܚܘܼܬܼܪܵܐ ܠܲܕܵܪܵܚܹܡ ܠܹܗ\nܥܪܘܿܩܘ ܚܲܠܫܹ̈ܐ ܡ̣ܢ ܦܠܚܘܼܬܹܗ ܕܩܵܛܸܠ ܐ̄ܢܵܫܵܐ. :ܗܵܐ ܐܸܬܼܦܲܪܣܝܼ ܢܸܟܼܠܹܗ ܟܲܣܝܵܐ ܒܣܵܗܕܘܼܬܼ ܪܘܼܚܵܐ\nܠܐ̄ܢܫ ܢܛܥܐ ܒܵܬܲܪ ܡܸܠܵܘ̈ܗܝ ܟܲܕ ܒ̈ܬܐ:\n:ܗܵܐ ܐܸܬܚܘܝܼ ܕܫܘܼܠܵܡ ܐܘܼܪܚܹܗ ܒܸܗܬܲܬ ܐܦܹ̈ܐ ܗ̄ܝ̣\nܘܒܓܘܡܨܵܐ ܡܛܒܲܥ ܠܐܝܢܵܐ ܕܪܵܕܹܐ ܥܲܡܹܗ. :ܠܵܐ ܟܹܝܬ ܬܪܕܹܐ ܒܐܘܼܪܚܵܐ ܕܚܘܼܬܪܵܐ ܐܘ ܒܲܪܢܵܫܵܐ\nܫܒܘܿܩ ܪܡܘܼܬܼܵܐ ܘܙܸܠ ܒܠܘܝܼܬܼܵܐ ܕܡܲܟܝܟܘܼܬܵܐ. :ܠܵܐ ܬܫܬܒܗܲܪ ܒܩܸܢܝܵܢ ܙܒܼܢܵܐ ܕܠܵܐ ܡܬܩܕܹܐ\nܚܙܝܼ ܣܓܼܝ̈ܠܹܐ ܕܟܲܢܸܫܘ ܥܘܼܬܪܵܐ ܘܫܲܒܼܩܘܼܗܝ ܒܐ̄ܪܥܵܐ. :ܠܵܐ ܬܬܪܘܿܪܲܒܼ ܒܫܸܡ ܫܘܠܛܢܵܐ ܕܡܥܒܪ ܥܒ̇ܪ\nܚܘܪ ܘܐܬܒܩܵܐ ܒܣܝܡܲܝ̈ ܬ̈ܓܹܐ ܕܣܝܼܡܝܼܢ ܒܫܲܝܘܿܠ. :ܡ̇ܢ ܡ̣ܢ ܡܠܟ̈ܐ ܦܪܩܹܗ ܬܵܓܹܗ ܡ̣ܢ ܦܘܼܡ ܡܵܘܬܼܵܐ\nܘܡ̇ܢ ܝܗ̣ܒ ܥܘܼܬܼܪܵܐ ܘܙܒܼܢ ܚܝܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܠܵܐ ܒܪܢܫܵܐ ܠܵܐ ܬܫܬܒܗܲܪ ܘܬܛܠܐ ܢܦܫܵܟ\nܕܠܲܝܬ ܡܵܘܬܵܐ ܕܠܵܘ ܠܲܟܼܝܢܵܐ ܕܥܦܪܹܗ ܗ̇ܦܟ.","english":"Gather the liars and translate with a voice of blasphemy in the mouth of the Rabshaqim, and stop his mouth with the voice of the proclamation of humility. Gather the liars, send them to the foolish king Rehoboam, and he became a counsellor of pride for the inheritance of the tribes. Also the Babylonian, with the armor of pride, subdued the peoples, and his pride turned his glory into a pit with beasts. Over all peoples he raised his sceptre and pursued everyone, and he did not know that with him his own limbs were being destroyed. And because the power of victory was not fit to conquer him, he cast aside and threw away the exousia that was with the beasts. Behold, the reward that pride repays to those who love it: flee, the weak, from its service which kills a man. Behold, his whole counsel was revealed, hidden in the testimony of the spirit, to a man who errs after his words as if they were eggs. Behold, it was shown that the end of his path is shame of face, and with a pit he stamps the foot of him who walks with him. Do not walk, O man, on the path of pride; leave haughtiness and go in the lowliness of humility. Do not boast in the fleeting gift that does not endure; see the many who have amassed wealth and left it in the earth. Do not be agitated by the name of authority that passes by; look and be amazed at the crowns of kings that are placed in Sheol. From among the kings, he removed his crown from the mouth of death, and from among them he gave wealth and took life without end. O man, do not boast and deceive yourself, for there is no death that does not have a lash that turns its dust.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܲܒܫܵܩܹܐ","severity":"info","text":"The term 'Rabshaqim' (plural) refers to the Assyrian chief officers or cupbearers, likely alluding to the Rabshakeh of Sennacherib (2 Kings 18–19). Narsai uses them as archetypes of blasphemous pride.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܚܸܒܥܲܡ ܡܲܠܟܵܐ ܣܲܟܼܠܵܐ","severity":"info","text":"Rehoboam, the foolish king, is a biblical figure (1 Kings 12) whose pride led to the division of the Israelite tribes. Narsai presents him as a cautionary example of pride's consequences.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܟܣܘܿܪܝܵܐ","severity":"info","text":"The Greek loanword 'exousia' (authority, power) appears here in a negative context, as the Babylonian king casts it aside. This reflects Narsai's ascetic critique of worldly power.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct exhortation (imperatives: 'gather,' 'send') to historical exempla (Rehoboam, the Babylonian king), then returns to admonition ('do not walk,' 'do not boast'), forming a chiastic pattern of warning and illustration.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's use of the Rabshaqim and Rehoboam as types of pride reflects a broader Syriac homiletic tradition that draws on Old Testament narratives to illustrate moral failings, as seen in Ephrem and later East Syrian writers.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Babylonian' is unspecified; it may refer to Nebuchadnezzar II or a generic figure of Babylonian pride. The reading taken follows the context of a king who subdued peoples and met a downfall."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܚܲܝܹ̈ܐ ܕܙܒܼܢܵܐ ܩܢܹܐ ܒܲܪܢܫܵܐ ܘܠܵܘ ܕܠܥܲܠܲܡ\nܘܗܵܐ ܬܲܚܘܝܼܬܼܵܐ ܕܟܪܝܘܼܬ ܚܲܝܵܘ̈ܗܝ ܒܲܬܪܥ ܡܵܘܬܼܵܐ. :ܠܦܘܼܬ ܚܲܝܘܼܬܹܗ ܚܝܵܒܼ ܡܵܕܝܼܢ ܕܢܚܵܐ ܕܐ̄ܢܫܐ\nܘܒܐܝܕܐ ܕܦܐܝܐ ܢܕܪܲܫ ܚܝܵܘ̈ܗܝ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ. :ܒܫܝܛܘܼܬ ܡܸܕܪܹܗ ܢܚܘܿܪ ܥܦܪܢܵܐ ܕܟܼܡܵܐ ܡܲܟܝܟ\nܘܢܲܡܟ ܢܦܫܹܗ ܕܠܵܐ ܢܬܚܣܕ ܐܵܦ ܡ̣ܢ ܡܸܕܪܹܗ. :ܡܟܝܼܟܘܼܬܼܵܐ ܦܐܝܵܐ ܠܲܫܡܟ ܐܘܿ ܥܲܦܪܢܵܐ\nܠܡ̇ܢ ܡܬܓܐܹܐ ܐܲܢ̄ܬ ܒܕܠܵܐ ܦܐ̈ܝܵܢ ܠܫܸܡ ܕܚܝܼܚܵܐ. :ܒܲܪ ܓܸܢܣܵܐ ܐܲܢ̄ܬ ܐܘܿ ܒܲܪܢܵܫܵܐ ܕܐ̄ܢܫ̈ܐ ܟܐܢܹ̈ܐ\nܪܕܝܼ ܒܫܒܝܼܐܵܐ ܕܡܟܝܟܘܼܬܼܵܐ ܕܕܲܪܲ ܫܘ̣ ܟܐܢܹ̈ܐ. :ܚܙܘܩ ܒܠܘܼܝܼܬܼܵܐ ܡܠܝܼܬ ܘܫܲܝܢܵܐ ܥܲܡ ܩܲܕܡ̈ܝܼܵܐ\nܘܚܙܝܼ ܕܢܚܝܵܐ ܠܘܼܝܼܬܼܵܐ ܕܥܲܡ̈ܠܹܐ ܕܡܟܝܼܟܘܼܬܼܵܐ. :ܕܲܡܵܐ ܒܕܘܝܼܕ ܕܟܼܡܵܐ ܡܟܟ ܨܒܼܝܵܢ ܢܲܦܫܹܗ\nܘܠܵܐ ܐܫܬܒܗܲܪ ܒܪܒܘܼܬ ܥܲܡܠܵܐ ܕܡܟܝܼܟܘܼܬܹܗ. :ܚܙܝܼ ܕܓܼܒܬܗ ܡܠܬܼ ܫܲܝܢܵܐ ܠܕܪܓܼܐ ܪܡܵܐ\nܘܠܵܐ ܐܬܪܦܝܼ ܒܕܗܘ̤ܐ ܪܲܦܝܵܐ ܡ̣ܢ ܫܘܼܠܛܵܢܹܗ. :ܡܫܝܼܚ ܡ̣ܢ ܪܘܼܚܵܐ ܕܢܗܘܹܐ ܡܠܟܵܠ ܘܡܒܲܕܩܢܵܐ\nܘܢܦܝܼܩ ܦܗ̇ܐ ܠܒܲܪ ܡ̣ܢ ܥܲܡ̇ܐ ܐܲܝܟ ܣܪܘܿܚܵܐ. :ܥܒܼܝܼܕ ܨܒܝܼܢܹܗ ܗܝܟܲܠ ܩܘܼܕܫܵܐ ܠܪܘܼܚ ܓܸܠܝܢܵܐ\nܘܪܕܝܼܦ ܟܠܫܵܥ ܡ̣ܢ ܪܘܼܚ ܫܘܼܩܪܵܐ ܕܫܪܝܵܐ ܫܒܐܘܿܠ. :ܢ̇ܩܫ ܟܠܫܵܥ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܒܟܸܢܵܪ ܢܦܫܹܗ\nܘܪܕܦ ܫܐܕܹ̈ܐ ܡ̣ܢ ܚܣܡܵܐ ܕܪܘܝܼܦ ܡܢܹܗ. :ܡܵܐ ܕܐܫܬܚܝܢ ܘܦܩܪ ܫܐܘܿܠ ܒܐܫܕܵܐ ܦܲܩܪܵܐ\nܢܩܲܫ ܒܲܪ ܐܝܼܫܝ ܒܟܸܢܵܪ ܪܘܼܚܵܐ ܘܫܲܢܝܼ ܢܟܼܝܼܠܵܐ. :ܡܵܐ ܕܐܬܒܥܪܲܪ ܩ̇ܛܠ ܐ̄ܢܫܐ ܒܓܼܵܘ ܚܣܡܵܐ\nܐܙܥܩ ܕܘܝܼܕ ܒܪܘܼܚ ܓܸܠܝܢܵܐ ܘܙܵܥ ܡܵܪܘܿܕܵܐ. :ܘܡܵܐ ܬܘܼܒܼ ܕܐܗܓܼܝ ܫܸܓܝܼܪ ܒܚܣܡܵܐ ܡ̣ܢ ܫܘܢܩܹܗ\nܠܛܫ ܣܦܣܪܐ ܕܢܐܫܘܼܕ ܠܕܡܵܐ ܕܡܥܕܪܢܹܗ.","english":"The life of the sacrifice is set in the head of man, and not for eternity. And behold, the sign of the humility of his life at the gate of death. According to the life of his life, the sinner knows the dust of man, and by the hand of the humble one, he seeks his life toward the end. In the folly of his own accord, look upon the dust of how much it is humble, and humble himself so that he may not be ashamed even of his own accord. Humility is fitting for your name, O dust; why do you exalt yourself in the unfitting for the name of the living? You are a son of the race, O man of sinful men; be driven in the captivity of humility of the generation of the sinful. Travel in the full and fitting company with the ancients, and see that life is a fitting company of the labors of humility. Compare with David, how much he humbled the desire of himself, and did not boast in the greatness of the labor of his humility. See that his election, the fitting word, to the high rank, and he did not become slack in the slackness from his authority. Christ, with the spirit that became king and examiner, and he opened his mouth to the son from the people like a reject. He made his desire a temple of holiness for the spirit of revelation, and he persecuted every hour from the spirit of falsehood that dwells in Sheol. Strike every hour the hidden sign in the harp of himself, and pursue demons from the envy that is poured from him. When he was silent and the corpse of Sheol was cast out, the son of Jesse struck with the harp of the spirit and sang the mighty one. When he was stirred, he killed a man in the midst of envy; David cried out with the spirit of revelation and shook the rebel. And when again he meditated, he was stirred in envy from his market; he hid the sword that shed the blood of his helper.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܝܹ̈ܐ ܕܙܒܼܢܵܐ","severity":"info","text":"The phrase 'life of the sacrifice' (ḥayyē d-zeḇqā) is ambiguous: it may refer to a sacrificial offering (e.g., a martyr's death) or to the life of a sacrificial victim, setting up a contrast between temporal life and eternal humility.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"David (dwīd) is invoked as a model of humility; the reference to his election to a high rank and his refusal to boast echoes 1 Samuel 16–17 and Psalm 51, where David's humility before God is contrasted with Goliath's pride.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܝܼܚ","severity":"info","text":"Christ (mšīḥā) is depicted as a king and examiner who humbles himself, opening his mouth to a son of the people 'like a reject' (srōḥā). This likely reflects Narsai's Christological emphasis on Christ's voluntary humility and rejection of worldly power.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܐܘܿܠ","severity":"info","text":"Sheol (šəyōl) appears as the dwelling of the spirit of falsehood, paralleling the previous passage's mention of the Babylonian and Rabshaqim as figures of pride. The contrast between humility and demonic envy is a recurring theme in Narsai's homilies.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܘܝܼܕ ... ܡܫܝܼܚ","severity":"info","text":"The passage moves from a general exhortation on humility (addressing 'O dust') to specific exemplars: David and Christ. This two-part structure (universal principle, then biblical models) is typical of Narsai's homiletic method.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܪ ܐܝܼܫܝ","severity":"caution","text":"The phrase 'son of Jesse' (bar īšay) refers to David, but the following clause 'he hid the sword that shed the blood of his helper' is obscure. The Syriac may be corrupt or elliptical; the English draft's 'helper' (məʿadrāneh) is uncertain.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son from the people' whom Christ addresses as 'a reject' is unclear; it may refer to a specific biblical figure (e.g., the rich young man) or be a generic type.","The final clause about David hiding the sword that shed his helper's blood is syntactically ambiguous; the helper could be Uriah or another figure, but the text does not specify."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܟܪܝܼܗܵܐ ܣܟܼܠܐ ܕܪܡܹܐ ܒܟܹܐܒܵܐ ܕܫܐܕܼܵܐ ܘܥܵܘ̣ܠܵܐ\nܫܪܝܼ ܡܨܚܐ ܠܣܝܵܐ ܕܪܘܼܚܵܐ ܕܥܨܒܹܗ ܒܪ݁ܲܚܡܹܐ. :ܒܬܪܹܝܢ ܟܐܒܝܼ̈ܢ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܪܡܹܐ ܗ̄ܘ̣ܵܐ ܫܵܐܘܿܠ\nܚܣܡܐ ܣܡܝܵܐ ܘܫܐܕܵܐ ܦܲܩܪܵܐ ܕܢ̇ܟܠ ܐ̄ܢܫܵܐ. :ܣܡܵܐ ܕܪܘܼܚܵܐ ܣܡ ܠܹܗ ܕܵܘܝܼܕ ܠܦܘܼܬ ܡܘܼܪܗܵܢܹܗ\nܘܕܓ̣ܠܝܨ ܡܢܹܗ ܣܪܝܼ ܘܐܬܒܣܒܲܣ ܘܡܝܼܬ ܒܲܚܛܝܼܬܹܗ. :ܠܫܐܘܿܠ ܢܚܸܙܘܿܢ ܚܬܪ݁ܲܝ ܠܸܒܵܐ ܕܪܵܡܹܝܢ ܘܵܣܡܹܝܢ\nܕܣܡܝܹܗ ܚܣܡܵܐ ܘܩܛܠܹܗ ܚܘܼܬܪܵܐ ܒܣܝܦܵܐ ܕܥܘܼܪ̈ܠܹܐ. ܒܕܘܝܼܕ ܢܚܪܘܿܢ ܐܦ ܡܟܼܝܼ̈ܟܹܐ ܪ̈ܚܡܲܝ ܫܲܝܢܵܐ. ܕܠܵܐ ܢܬܪܦܘܿܢ ܒܩܵܠ ܨܘܚ̈ܬܐ ܕܡ̣ܢ ܡܲܪ̈ܚܹܐ. :ܠܵܐ ܬܟܼܪܹܐ ܠܵܟ ܡܟܝܼܟ ܢܦܲܫܵܐ ܡܵܐ ܕܡܨܛܚܐ ܐܢܬ\nܚܙܝܼ ܒܲܪ ܐܝܼܫܲܝ ܕܦܸܪܥܹܗ ܫܐܘܿܠ ܚܣ̇ܕܐ ܘܨܲܥܼܪܵܐ. :ܠܵܐ ܬܦܪܥܝܼܘܗܝ ܠܕܡܒܹܐܫ ܠܵܟ ܐܲܝܟ ܣܘܼܪܚܢܹܗ\nܕܠܵܐ ܬܬܚܣܕ ܡ̣ܢ ܗܘ̇ ܩܵܠܵܐ ܕܐܡ̇ܪ ܕܫܒܼܘܿܩ. :ܐܲܣܘܿܪ ܚܘܼܒܵܟ ܒܢܝܼܪܵܐ ܢܝܼܚܵܐ ܕܡܲܟܝܼܘܬܼܵܐ\nܘܠܵܐ ܬܬܪܦܹܐ ܡ̣ܢ ܦܘܼܠܚܢܵܐ ܪܘܼܚܢܝܵܬܐ. :ܚܙܘܿܩ ܒܠܘܼܝܵܬܐ ܕܡܠܲܝ̈ ܪܘܼܚܵܐ ܒܐܘܪܚܵܐ ܕܣܸܦܪܹ̈ܐ\nܘܕܪܝܼ ܒܗܡܵܐ ܒܝܼܢܬ ܚܘܩܹ̈ܐ ܕܡܟܝܼܟܘܼܬܼܵܐ. :ܩܪܝܼ ܘܐܣܬܟܲܠ ܒܚܝܹܠ ܦܠܐܬ̈ܐ ܕܟܼܪܵܘܙܘܼܬܼܵܐ\nܘܝܲܠܦ ܡܬܠܹ̈ܐ ܘܦܘܼܫܵܩ ܐ̄ܪ̈ܙܐ ܕܲܣܬܝܪ̈ܬܵܐ. :ܒܥܝܼ ܦܣܘܿܩܵܐ ܕܡܬܐܵܐ ܕܲܪܫܝܼܡ ܠܘܩܒܼܵܠ ܚܘܼܬܪܵܐ\nܘܚܙܝܼ ܬܡ̇ܢ ܬܪܹܝܢ ܕܲܡܨܲܠܝܼܢ ܩܕܼܵܡ ܚ̇ܙܹܐ ܟܠ. :ܚܘܪ ܒܦܪܝܼܫܵܐ ܚܬܝܼܪܵܐ ܣܲܟܼܠܵܐ ܕܫܒܼܗܪ ܢܦܫܹܗ\n:ܘܕܐܪܝܼܡ ܩܠܹܗ ܥܲܒܼܕܹܗ ܚܘܼܬܪܹܗ ܕܠܵܐ ܦܘܼܪܥܢܵܐ\n:ܠܐ ܕܓܠ ܗ̄ܘ̣ܵܐ ܒܡܕܡ ܕܐܡ̣ܪ ܕܠܵܐ ܓܪ ܡܲܠܒ̣\nܐܸܠܵܐ ܒܕܒ̣ܥܐ ܢܚܵܘܹܐ ܥܲܡܠܵܘ̈ܗܝ ܢܚܸܬ ܒܲܗܝܼܬ. :ܗܵܐ ܦܘܼܪܥܢܹܗ ܕܚܘܼܬܪܵܐ ܣܟܼܠܵܐ ܠܕܠܒܸܫ ܠܹܗ\nܕܡܣܪܸܩ ܠܹܗ ܡ̣ܢ ܦܘܠܚܢܵܐ ܕܥܡ̈ܠܹܐ ܟܸܐܢܹ̈ܐ.","english":"The sick fool who casts himself into the pain of the demon and iniquity, he loosed the seal of the spirit of his anger in wrath. With two incurable pains he cast himself into Sheol, blind envy and the demon of the body of every man. The poison of the spirit, David set for the measure of his pride, and his hand was swollen, it became putrid and decayed, and he died in his sin. To Sheol, behold the swelling of the heart of the proud and the haughty, whom envy blinded and the rod of the uncircumcised killed. In David, behold also the humble, the merciful of the just one, who do not cry out at the voice of the shouts of the wicked. Do not despise for yourself the humble soul when it is victorious over you. See the son of Jesse, whose reward was Sheol, shame and affliction. Do not repay the one who does evil to you according to his offense, lest you be shamed by that voice which says \"Forgive.\" Bind your love with the sweet yoke of humility, and do not be separated from spiritual labor. Travel in the company of the spiritual ones on the path of the books, and cast yourself into the understanding of the laws of humility. Read and comprehend the wondrous powers of the proclamation, and learn parables and the interpretation of hidden mysteries. Seek the division of the sign that is drawn against the rod, and see there two who pray before the All-Seeing. Behold the distinct, proud fool who boasts of himself, and who raised his voice, his rod made him without recompense. He did not lie in anything he said, for he did not deceive, but in fraud he showed his labors and descended shamefully. Behold the recompense of the proud fool who clothed himself in it, that it stripped him from the labor of the righteous works.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܐܕܵܐ","severity":"info","text":"The Syriac term šedā can mean 'demon' or 'spirit'; here it is paired with 'envy' and 'body' to personify vices, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܼܕ","severity":"info","text":"David (son of Jesse) is cited as a biblical exemplar of pride punished by death and Sheol, alluding to 2 Samuel 24 or Psalm 51 traditions of David's sin with Bathsheba.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܬܪܵܐ","severity":"info","text":"The 'rod' (ḥūṭrā) of the uncircumcised may refer to Goliath's weapon, linking David's humility to his victory; the uncircumcised are Philistines, a standard typology in Syriac exegesis.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܟܝܼܟܘܼܬܼܵܐ","severity":"info","text":"The 'sweet yoke of humility' echoes Narsai's earlier imagery of humility as a binding discipline, paralleling ascetic themes in the Syriac monastic tradition.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙܘܿܩ ܒܠܘܼܝܵܬܐ","severity":"info","text":"The passage shifts from warning exempla (David, the proud) to direct exhortation ('Travel in the company...'), a common homiletic pattern in Narsai's memre.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܓܪ ܡܲܠܒ̣","severity":"caution","text":"The phrase 'for he did not deceive' is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's reading is tentative.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sick fool' is unspecified; it may be a generic type or a specific biblical figure (e.g., Absalom). The phrase 'two incurable pains' could refer to envy and the demon of the body, or to two distinct vices. The clause 'he did not lie... but in fraud' is syntactically ambiguous in Syriac."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܟܐܝܢ ܗ̄ܘ̣ܵܐ ܦܪܫܵܐ ܒܐܝܼܠܹܝܢ ܕܬܢ̣ܐ ܕܨܡ ܘܐܸܙܕܕܲܩ\nܘܕܚܠܛ ܚܘܼܬܪܵܐ ܥܲܡ ܙܕܩ̈ܬܐ ܒܛܸܠ ܙܸܕܩܬܹ̈ܗ. :ܡܟܣ[...] ܕܫܡܲܥ ܩܵܠ ܫܘܒܼܗܪܵܐ ܕܬܒ̇ܠ ܐܲܓܼܪܵܐ\n:ܚܵܪ ܒܩܢܘܿܡܹܗ ܘܬܚܬܝܼ ܢܲܦܫܹܗ ܠܘܬ ܡܘܟܟܼܵܐ\n:ܚ̣ܙܵܐ ܕܠܲܝܬܿ ܥܡ̈ܠܹܐ ܕܝܗܒܝܼܢ ܐ̄ܢܫܵܐ ܠܡܠܲܬ ܦܘܼܡܵܐ\nܘܐܪܟܢ ܥܝܢܵܘ̈ܗܝ ܕܠܵܐ ܢܬܒܩܹܐ ܒܐܦܲܝ̈ ܪܘܡܵܐ. :ܐܪܟܸܢ ܪܫܹܗ ܘܟܲܣܝܼ ܐܵܦܘ̈ܗܝ ܡ̣ܢ ܚܙ̈ܝܹܐ\nܘܫܲܪܝܼ ܕܢܦܝܼܣ ܐܲܝܟ ܚܲܝܵܒܼܵܐ ܕܚܒܼ ܘܐܬܡܫܟܢ. :ܦܟܪ ܗܕܡܵܘ̈ܗܝ ܥܲܡ ܪܥܝܢܹܗ ܩܕܼܵܡ ܚ̇ܙܐ ܟܠ\nܘܫܪܝܼ ܡܢܓܼܕ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ ܒܬܘܬ ܬܦܫܵܐ. :ܚܙܵܐ ܕܡܟܬܡ ܟܠܗ ܒܟܼܠܹܗ ܒܡܘܼܡܹ̈ܐ ܕܥܵܘ̣ܠܵܐ\nܘܐܫܦܲܥ ܕܡܸܠܹ̈ܐ ܘܐܫܝܼܓ ܦܲܓܼܪܹܗ ܘܙܘܥܲܝ̈ ܢܫܦܹܗܘ\n:ܐܪܝܼܡ ܐܝܼܕܹܗ ܘܢܓܼܕ ܗܘ̤ ܠܹܗ ܒܫܝܼܛܵܐ ܕܚܲܫܵܐ\nܘܚܝܵܒܼ ܢܦܫܹܗ ܐܲܝܟ ܦܪܘܿܫܵܐ ܒܐܝܠܹܝܢ ܕܐܲܣܟܸܠ. :ܒܩܠܵܐ ܚܢܝܓܼܐ ܡܬܟܫܲܦ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܕܝ̇ܫܵܐ\nܕܚܘܢܲܝܢܝ ܕܚ̇ܛܝܬ ܘܠܵܐ ܠܝܼ ܕܛܠܡܸ̇ܬ ܚܘܼܒ̇ܟ. :ܒܩܵܠ ܚܸܢܓ̈ܬܹܗ ܬܗܲܪ ܝܼܝ̇ܢܵܐ ܘܛܟܣܝ̈ ܡܲܠܟܵܐ\nܘܫܲܕܲܪ ܪ̈ܚܡܹܐ ܕܫܠܘܢܵܝܗܝ ܡ̣ܢ ܩܵܠ ܒܟܼܝܵܐ. :ܫܠܝܼ ܚܛܝܵܐ ܩܥ̣ܵܘ ܠܹܗ ܪ̈ܚܡܹܐ ܕܪܸܡܙܵܐ ܟܲܣܝܵܐ\nܗܵܐ ܦܩܲܕ ܡܲܠܟܵܐ ܕܢܲܬܠܚܘܼܢܵܝܗܝ ܠܫܛܪ ܚܘܒܲܝ̈ܟ. :ܒܐܡܝܢ ܝܡܐ ܕܫܒܝܼܩ ܥܘ̣ܠܵܟ ܚܠܦ ܡܘܟܟܵܟ\nܙܸܠ ܟܲܕ ܚܕܐ ܐܢ̄ܬ ܒܫܘܼܒܼܩܵܢ ܥܘ̣ܠܵܐ ܕܝܲܗ̣ܒܘ ܠܵܟ ܪ̈ܲܚܡܹܐ. :ܬܵܘ ܡܲܟܝ̈ܟܹܐ ܚܙܵܘ ܡܘܼܟܵܟܼܵܐ ܟܡܵܐ ܐܬܪܡܝܼܪܡ\nܘܩܒܸܠ ܕܪܓܼܐ ܕܪܫܢܘܼܬܵܐ ܕܛܒܝܼܠ ܒܐܡܝܢ. :ܬܵܘ ܠܬܒܩܵܘ ܦܪܘܿܫܐܝܼܐ ܒܡܠܹܐ ܡܘܡܹ̈ܐ\nܕܕܢܝܼ ܡܘܡܵܘ̈ܗܝ ܒܡܲܥܡܘܿܕܼܝܼܵܬܐ ܕܡܘܼܟܵܟ ܢܦܫܹܗ. :ܡܢܘܼ ܕܙܟܼܵܐ ܐܲܝܟ ܙܕܘܬܹܗ ܕܚܵܝܒܼ ܟܠܹܗ\nܕܚ̇ܙܐ ܒܓܠܝܵܐ ܣܡ ܠܹܗ ܟܠܝܼܠܵܐ ܕܓܼܕܝܼܠ ܒܵܐܡܹܝܢ.","english":"The judge was separating in the pains of the fool who fasted and was pressed,\nand he mixed the insolence with the alms of his alms. He [...] who heard the voice of the boast of the world, the reward.\nHe looked at his stature and placed himself under humility.\nHe saw that there are no labors that a man gives to the word of the mouth,\nand he bowed his eyes so as not to be left in the face of pride. He bowed his head and covered his face from the spectators,\nand he began to be calm like a guilty one who sinned and was found out. He gathered his limbs with his mind before the All-Seeing,\nand he began to strike himself on his stature in the depth of humility. He saw that he was entirely sealed in the blemishes of the wicked one,\nand he poured forth tears and shook his body and the movements of his soul.\nHe raised his hand and struck himself with the rod of pain,\nand he condemned himself like a judge in the pains of the fool. With a broken voice he was pleading before the Judge,\n\"Because of my sins I sinned, and it is not for me that I wronged your love.\" With the sound of his brokenness, the Judge was amazed and the orders of the king,\nand he sent forth mercies of their peace from the voice of weeping. \"Cease, sinner,\" the mercies of the hidden sign cried out to him,\n\"Behold, the king has commanded that their peace be sent to the side of your sins.\" \"In the sea of forgiveness, your wickedness is forgiven in place of your humility;\ngo, rejoicing, in the forgiveness of the wickedness that the mercies have given you.\" \"Come, humble ones, see how humility is exalted,\nand receive the rank of the headship that is baptized in the sea.\" \"Come to the tombs, like judges, with words of blemishes,\nthat he may wash his blemishes in the baptisms of the humility of his soul.\" \"From him who conquers like his own righteousness, the whole guilty one,\nwho saw openly, set for him a crown that is woven in the sea.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܐܝܢ ܗ̄ܘ̣ܵܐ ܦܪܫܵܐ","severity":"info","text":"The judge (ܟܐܝܢ) is likely a figure of divine judgment, not a human court; the scene shifts from the sinner's self-condemnation to a plea before a heavenly judge.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܟܟܼܵܐ","severity":"info","text":"The term ܡܘܟܟܼܵܐ (humility) is a key virtue in Narsai's ascetic theology, often contrasted with pride; here it is the means by which the sinner gains forgiveness.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܡܝܢ ܝܡܐ ܕܫܒܝܼܩ","severity":"info","text":"The phrase 'sea of forgiveness' (ܒܐܡܝܢ ܝܡܐ ܕܫܒܝܼܩ) echoes baptismal imagery, possibly alluding to the Jordan River or the Red Sea as types of salvation in Syriac exegesis.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܲܥܡܘܿܕܼܝܼܵܬܐ","severity":"info","text":"The 'baptisms of humility' (ܡܲܥܡܘܿܕܼܝܼܵܬܐ ܕܡܘܼܟܵܟ) reflect the Syriac tradition of associating humility with ritual purification, as in the works of Ephrem and Narsai.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܡܲܟܝ̈ܟܹܐ","severity":"info","text":"The repeated imperatives 'Come, humble ones' and 'Come to the tombs' mark a shift from narrative to exhortation, a common homiletic device in Narsai's metrical homilies.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܟܣ[...]","severity":"caution","text":"The Syriac text has a lacuna at ܡܟܣ[...]; the English draft supplies 'He [...] who heard', but the missing verb may affect the sense of the judge's action.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'judge' (ܟܐܝܢ) is ambiguous: it may be a divine figure or a personification of conscience; the reading here takes it as a heavenly judge.","The lacuna at ܡܟܣ[...] leaves the verb uncertain; the English draft's 'He [...] who heard' is a plausible restoration but not certain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":":ܡ̇ܢ ܐܙܕܕܲܩ ܐܲܝܟ ܚܲܛܝܵܐ ܕܫܡܹܗ ܥܘ̣ܠܵܐ ܗ̄ܘ̣\nܕܥܛܵܝܗܝ ܠܲܫܡܹܗ ܥܲܡ ܚܘܒ̈ܬܹܗ ܒܝܲܕ ܡܘܟܟܼܵܐ. :ܡ̇ܢ ܠܵܐ ܢܚܢܹܐ ܠܢܝܼܫܵܐ ܢܝܼܚܵܐ ܕܡܟܼܝܟܘܼܬܼܵܐ\nܕܐܸܦܵܢ ܗܸܕܝܘܿܠ ܗܘ̤ ܡܠܸܦ ܠܹܗ ܙܢܲܝ̈ ܙܟܼܘܬܵܐ. :ܡ̇ܢ ܠܵܐ ܢܗܪܘܿܓܼ ܒܥܢܝܵܢ ܚܘܼܒܹܗ̇ ܕܡܠܝܬ ܫܝܵܢܵܐ\nܕܡܚܦܛܵܐ ܠܹܗ ܠܐܝܢܵܐ ܕܚܲܛܵܝ ܠܡܫܐܲܠ ܪ̈ܚܡܹܐ. :ܗ̤ܝ ܐܠܦܬܹܗ ܙܢܝ̈ ܒܵܥܘܬܵܐ ܠܡܟܣܵܐ ܫܒܪܐ\nܘܗ̤ܝ ܨܪܬ̤ ܠܹܗ ܬܘܬܼ ܪܸܥܝܵܐ ܚܠܸܦ ܐܬܘ̈ܬܐ. :ܬܵܙ ܢܬܗܓܹܐ ܒܣܦܪ̈ܲܝ ܡܸܠܝܹܗ̇ ܕܩܢܝܬ ܚܲܝܠܵܐ\nܘܢܸܩܪܸܐ ܒܗܘܢܵܐ ܘܢܩܢܹܐ ܚܲܝܐܵܐ ܠܡܸܙܟܵܐ ܥܵܘ̣ܠܵܐ. :ܚܝܹܠ ܥܘܕܪܢܗ̇ ܡܨܐ ܕܢܙܕܩ ܠܐܝܢܵܐ ܕܚܲܝܵܒܼ\nܘܪܒܘܼ ܥܘ̣ܠܵܐ ܐܝܟ ܠܐ ܡܸܕܸܡ ܚܫܝܼܒܼ ܠܦܝܣܵܗ̇. :ܦܘܠܘܿܣ ܣܗ̇ܕ ܘܡܩܠܸܣ ܠܹܗ ܠܚܹܝܠ ܥܘܕܪܢܵܗ̇\nܕܗܘ̤ ܐܪܝܡܹܗ ܘܩܵܢ̣ܵܐ ܕܪܓܼܐ ܕܪܫܢܘܼܬܵܐ. :ܒܡܝܟܘܼܬܹܗ ܚܪ ܨܒܼܝܵܢܵܐ ܕܓܼܥܐ ܠܹܗ ܟܠ\nܘܩܕܡ ܦܪܫܹܗ ܠܘܬ ܝܘܠܦܢܵܐ ܕܕܼܵܪܘܿܙܘܼܬܹܗ. :ܩܠ̈ܐ ܢܝܼܚ̈ܐ ܐܟܼܪܸܙ ܩܵܠܹܗ ܒܐܕܢܲܝ̈ ܐ̄ܢܫ̈ܐ\nܘܥܝܼܪ ܐܢܘܿܢ ܠܡܫܡܲܥ ܩܠܵܐ ܕܡܠܲܬܼ ܚܲܝܹ̈ܐ܀ :ܒܒܣܝܡܘܼܬܼܵܐ ܦܲܠܵܚܵܗ̇ ܠܐܲܪܥܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܝܗܒܲܬ̤ ܦܲܐܪ̈ܐ ܕܙܕܝܼܩܘܼܬܼܵܐ ܠܡܪܹܐ ܟܲܪܡ̇ܐ. :ܡܟܝܟܘܼܬܼܵܐ ܐܠܸܦ ܘܐܲܪܬܝܼ ܘܟܼܵܘܸܢ ܘܩܢ̣ܵܐ\nܘܟܕܢ ܐ̄ܢܫܐ ܒܢܝܼܪܵܐ ܢܚܝܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ. :ܒܝܲܕ ܢܝܼܚܘܼܬܹܗ ܕܪܒܵܐ ܕܓܼܒܵܝܗܝ ܡܬܕܡܹܐ ܗ̄ܘ̣ܵܐ\nܟܲܕ ܡܲܟܸܪܸܙ ܗ̄ܘ̣ܵܐ ܚܕܵܐ ܬܘܕܝܼܬܼܵܐ ܕܚܲܕ ܒܪܵܘܿܝܵܐ. :ܒܡܟܝܟܘܼܬܵܐ ܥܩܲܪ ܚܢܦܘܼܬܵܐ ܘܒܢ̣ܵܐ ܩܘܼܫܬܐ\nܐܦ ܗܘ̤ ܩܘܼܫܬܐ ܩܪܵܝܗܝ ܚܟܝܡܵܐ ܕܫܲܦܝܼܪ ܒ̇ܢܹܐ. :ܬܵܘ ܡܟܝܟܹ̈ܐ ܒܢ̣ܵܘ ܒܢܝܢܵܐ ܕܕܘܒܪ̈ܝܟܘܿܢ\nܥܲܠ ܫܬܐ ܣܬܼܵܐ ܕܡܟܝܟܘܼܬܼܵܐ ܕܒܿܢ̣ܐ ܦܘܠܘܿܣ.","english":"He became righteous like a sinner whose name was iniquity, who hid his name with his debts by means of humility. He did not reveal the sweet secret of humility, for that was a hidden treasure which taught him the ways of victory. He did not destroy the bond of his debt, which was full of deceit, that he might bring the sinner to ask for mercy. She taught him the ways of supplication to cover the shame, and she formed for him a new thought in place of the signs. He was amazed at the boundaries of her fullness, which was filled with power, and he read in the air and cried out, \"Life is to conquer iniquity.\" The power of her help was able to make the guilty one righteous, and the greatness of iniquity was considered as nothing for her persuasion. Paul witnessed and praised the power of her help, which raised him up and called him to the step of righteousness. In his humility, the desire of the one who called him to everything was revealed, and before his separation, he went to the teaching of his poverty. Sweet voices proclaimed his voice in the ears of men, and the ear was roused to hear the voice of the word of life. With sweetness, she cultivated the land of eloquence and gave fruits of righteousness to the master of the vineyard. Humility taught, plowed, sowed, and reaped, and men were chosen by the life of humility. By the sweetness of the great one, his chosen one was likened, as he proclaimed one confession of a certain witness. With humility, he uprooted insolence and sought truth, and even truth called him a wise one who seeks what is good. Come, humble ones, seek the way of your conduct upon the foundation of humility which Paul sought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܟܟܼܵܐ","severity":"info","text":"The Syriac term mukkākā (humility) is a key theological concept in Narsai's ascetical discourse, often contrasted with pride (gaʿyā).","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"The reference to Paul (Pawlos) likely alludes to his humility in Acts or his epistles, e.g., 1 Corinthians 15:9-10, where he emphasizes humility before God.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܟܝܟܘܼܬܼܵܐ","severity":"info","text":"Narsai's portrayal of humility as a hidden treasure and a teacher of victory reflects the Syriac monastic tradition, where humility is foundational for spiritual progress.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of a sinner transformed by humility, with a shift to Paul as an exemplar, reinforcing the theme of humility as a transformative force.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܟܝܟܘܼܬܼܵܐ","severity":"info","text":"The agricultural imagery (plowed, sowed, reaped) parallels Syriac ascetical texts like those of Ephrem, where humility is cultivated like a field yielding righteousness.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"Narsai's invocation of Paul as a model of humility was influential in later Syriac monastic literature, emphasizing the apostle's role as a paradigm for ascetic practice.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the judge' in the previous passage is unclear; it may refer to a spiritual authority or a metaphorical figure. The reading taken assumes a narrative continuity with the sinner's transformation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܡܢܹܗ ܝܠܦܘ ܕܐܝܟܢ ܙ̇ܕܩ ܠܡܫܪܝܘܼ\nܘܐܝܠܹܝܢ ܥܡ̈ܐܐ ܢܣܝܼܡ ܥܲܠ ܟܐܦܐ ܕܗܲܝܡܢܘܼܬܼܵܐ. :ܢܗܘܹܐ ܩܠܹܗ ܐܲܝܟ ܡܚܙܝܼܬܐ ܩܕܼܵܡ ܥܝܢܲܝ̈ܟܘܿܢ\nܕܩܥ̇ܐ ܘܡܟܼܪܸܙ ܕܢܚܙܹܐ ܟܠܢܵܫ ܐܝܟܵܢ ܒܢ̇ܐ. :ܐܝܢܵܐ ܕܒ̇ܢܐ ܕܗܒ̣ܵܐ ܫܪܪܐ ܡܩܘܐ ܥܡܠܹܗ\nܘܐܝܢܵܐ ܕܒ̇ܫܐ ܥܡܝܪܐ ܘܚܒܬܐ ܝܩܕ ܥܲܡܠܹܗ. :ܗܵܐ ܒܕܸܩ ܠܲܢ ܕܐܝܟܵܢ ܢܒܼܢܹܐ ܒܒܸܢܝܵܢ ܩܘܼܫܬܼܵܐ\nܘܢܒܼܚܘܪ ܕܝܢܵܐ ܕܒ̇ܚܪ ܥܡܵܐܐ ܕܬܪܝܢ ܓܲܒܼ̈ܐ. :ܡܟܝܟܘܼܬܼܵܐ ܡܨܝܵܐ ܕܬܐܠܵܦ ܠܡܒܼܒܵܐ ܫܲܦܝܼܪ\nܘܒܵܗ̇ ܡܫܬܟܠܲܠ ܒܸܢܝܵܢ ܐ̄ܢܫܵܐ ܐܲܦܸܢ ܚܲܣܝܼܪ. :ܠܲܝܬ ܚܣܝܼܪܐ ܕܠܵܐ ܡܫܬ ܡܠܹܐ ܒܓܡܝܼܪܘܼܬܵܗ̇\nܘܠܲܝܬܿ ܗܕܝܘܛܵܐ ܕܠܐ ܡܬܚܟܲܡ ܒܲܥܪܝܡܘܬܵܗ̇. :ܠܡܐܢܵܐ ܗ̄ܝ̣ ܢܝܼܚܵܐ ܕܡܢܝܼܚ ܢܲܦܫܵܐ ܥܲܡ ܗܕܡܹ̈ܐ\nܘܕܠܵܐ ܩܢܛܵܐ ܢܛܪܵܐ ܥܡܠܹ̈ܐ ܕܙܕܝܼܩܘܼܬܼܵܐ. :ܒܗ̇ ܡܬܕܟܹܐ ܗܝܟܠ ܦܓܼܪܵܬ ܘܨܒܼܝܵܢ ܢܦܲܫܵܐ\nܘܗ̇ܘܐ ܐ̄ܢܫܐ ܥܘܼܡܪܵܐ ܕܟܼܝܵܐ ܠܚܹܝܠ ܟܲܣܝܘܼܬܵܐ. :ܒܡ̇ܢ ܠܲܡ ܐܚܘܿܪ ܘܐܓܼܒܐ ܥܘܼܡܪܵܐ ܠܨܒܝܵܢܝ ܟܲܣܝܵܐ\nܐܠܵܐ ܒܢܝܼܚܵܐ ܘܒܡܟܼܝܼܟܼܵܐ ܕܫܡܥ ܡܸܠܲܝ̈. :ܐܘܢ ܒܪܘܿܝܵܐ ܕܡܠܹܝܢ ܡܸܢܹܗ ܫܡܝܵܐ ܘܐܲܪܥܵܐ\nܐܲܝܟܵܢ ܣܦ̇ܩ ܐ̄ܢܫܐ ܫܝܼܛܵܐ ܠܥܘܼܡܪܵܐ ܕܚܘܸܒܵܟ. :ܐܝܢ ܠܡ ܐܝܬܝ ܒܪܘܡܵܐ ܘܥܘܼܡܩܵܐ ܘܠܵܐ ܣܦܩܝܼܢ ܠܝܼ\nܘܸܒܡܟܝܟܼܵܐ ܡܢܚ ܐ̄ܢܐ ܕܐܥܒܼܕܼ ܥܘܼܡܪܵܐ ܠܨܒܼܝܵܢܝ. :ܡܟܝܼܘܘܼܬܼܵܐ ܪܚ̇ܡ ܨܒܼܝܵܢܝ ܛܒܼ ܡ̣ܢ ܕܒܼܚܹ̈ܐ\nܘܟܲܕ ܠܵܬ ܣܢܝܼܩ ܐ̄ܢܵܐ ܪܓ̇ܬ ܕܐܸܚܙܹܐ ܕܒܼܚܹ̈ܐ ܕܚܘܼܒܵܗ̇. ܗ̤ܝ ܩܪܒܼ ܠܝܼ ܢܘܿܚ ܡܲܟܝܟܼܵܐ ܥܲܡ ܩܘܼܪ̈ܒܵܢܘܗܝ ܐܘܢܚ ܒܗ̇ ܨܒܝܼܵܢܝ\nܘܩܒ̇ܠܬ ܡܢܗ ܕܒܼܚܹ̈ܐ ܓ̈ܠܝܵܐ. :ܒܗ̇ ܐܬܚܟܸܿܡ ܡܘܸܫܹܐ ܦܐܩܵܐ ܘܩܢ̣ܵܐ ܗܘܢܵܐ\nܘܲܒܠܥܓܘܿܬܹܗ ܬܪܓܼܡ ܨܒܝܵܢܝ ܟܣܝ̈ܬܐ.","english":"He taught that it is right to begin, and the peoples are placed upon the rock of faith. His voice became like a vision before your eyes, crying out and proclaiming that everyone should see where he seeks. One who seeks the gift of truth endures his labor, and one who desires a dwelling and burns with toil. Behold, it has shown you where one seeks in the petition of truth, and one chooses a dwelling that chooses the people of two sides. Humility is able to teach a beautiful entrance, and by it the petition of a man is perfected, even if he is deficient. There is no deficiency that is not filled by its completeness, and there is no layman who is not made wise by its cunning. It is a hundred years of rest that rests the soul with the members, and without end it guards the labors of righteousness. By it the temple of the body is purified, and the desire of the soul becomes a pure dwelling for the power of hiddenness. Why did I not turn back and build a dwelling for my hidden desire? But by rest and humility, listen to my words. O Creator, whose fullness fills heaven and earth, where can a foolish man find a dwelling for your love? I have not come to height and depth, and they are not sufficient for me, but by humility I will find a place to make a dwelling for my desire. Humility loves my desire more than gifts, and when there is no end, a man trembles to see the gifts of its love. She approached me with a humble spirit with her offerings, and by her my desire was kindled, and I received from her the revealed gifts. By her Moses the lawgiver became wise and stood, and in his simplicity he interpreted my hidden desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܝܟܘܼܬܼܵܐ","severity":"info","text":"The Syriac term mkiḵūṯā, here translated 'humility', is a key virtue in Narsai's ascetic theology, denoting a lowly disposition that enables spiritual progress.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܐܦܐ ܕܗܲܝܡܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'rock of faith' echoes 1 Corinthians 3:11 (Peshitta: ܟܐܦܐ ܕܗܝܡܢܘܬܐ), where faith is metaphorically foundational, though Narsai applies it to the peoples' collective adherence.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܘܸܫܹܐ ܦܐܩܵܐ","severity":"info","text":"Moses is invoked as the archetypal lawgiver (ܦܐܩܵܐ, 'lawgiver'), whose simplicity (ܒܠܥܓܘܿܬܹܗ) allowed him to interpret hidden desires, aligning with Narsai's theme of humility as a conduit for divine wisdom.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from third-person teaching about humility to a first-person address (lines 10–14), where the speaker reflects on his own failure to build a dwelling for hidden desire, then resolves to do so through humility.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܘܼܡܪܵܐ","severity":"info","text":"The repeated image of 'dwelling' (ܥܘܼܡܪܵܐ) for desire or hiddenness parallels Narsai's homily On the Soul (ed. DSC 77), where the soul is a dwelling for virtue, suggesting a consistent ascetic metaphor.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟܵܢ ܣܦ̇ܩ ܐ̄ܢܫܐ ܫܝܼܛܵܐ","severity":"caution","text":"The phrase 'foolish man' (ܐ̄ܢܫܐ ܫܝܼܛܵܐ) may be a rhetorical self-deprecation or a generic figure; the Syriac allows both readings, but the context of the speaker's own search suggests the former.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' (e.g., humility personified) is consistent but not explicitly named in every clause; the reading takes it as humility throughout.","The phrase 'two sides' (ܬܪܝܢ ܓܲܒܼ̈ܐ) may refer to dual aspects of human nature (body and soul) or to opposing moral choices; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܒܵܗ̇ ܐܬܥܬܲܕ ܦܘܼܠܘܿܣ ܓܲܒܼܝܵܐ ܠܘܩܒܵܠ ܚܫ̈ܐ\nܘܕܚܙܬ̤ ܕܡܨܐ ܠܡܐ ܚܲܕ ܕܪܵܐ ܡܫܚܬܹܗ ܒܪܘܼܚܵܐ. :ܗܵܐ ܚܘܝܼ ܠܲܢ ܪܡܙܵܐ ܟܲܣܝܵܐ ܕܟܼܡܢ ܨ̇ܒܐ\nܘܐܸܝܘܵܢ ܥܡ̇ܪ ܒܐܝܢܵܐ ܕܥܡ̇ܪ ܨܒܝܼܢܐܝܼܬ. :ܒܡܟܝܟ ܪܘܼܚܵܐ ܓܒܼܵܐ ܠܹܗ ܥܘܡܪܵܐ ܡܬܩܸܢ ܟܠܵܐ\nܘܟܲܕ ܟܠ ܕܝܼܠܹܗ ܫܒܲܩ ܟܠܡܸܕܸܡ ܘܫ̣ܪܐ ܒܢܝܼܚܵܐ. :ܠܛܘܼܒܹ̈ܐ ܫܘ̇ܐ ܡܟܝܟ ܢܦܫܵܐ ܡ̣ܢ ܟܠ ܕܗܘ̤ܵܘ\nܕܗܘ̤ ܒܠܚܘܼܕܵܘܗܝ ܫܘܐ ܕܢܕܝܪ ܟܣܝܵܐ ܒܢܦܫܹܗ. :ܐܸܢܠܲܝܬ ܡܸܕܡ ܕܪܲܒ ܡ̣ܢ ܚܲܝܠܐ ܕܠܬܩܢ ܟܠܵܐ\nܠܲܝܬ ܬܘܼܒ ܡܵܕܹܝܢ ܕܪܲܒ ܡ̣ܢ ܥܘܡܪܵܐ ܕܣ̇ܦܩ ܠܫܡܹܗ. :ܡ̇ܢ ܠܐ ܢܨܒܸܬ ܗܝܟܲܠ ܢܦܫܹܗ ܒܡܲܟܝܟܘܼܬܼܵܐ\nܕܲܢܗܘܹܐ ܥܘܼܡܪܵܐ ܘܢܕܝܲܪ ܒܹܗ ܨܒܼܝܵܢ ܒܲܣܝܵܐ. :ܡ̇ܢ ܠܵܐ ܢܣܢܹܐ ܥܢܝܵܢ ܚܘܼܬܪܵܐ ܚܲܣܝܼܪ ܗܵܘܢܵܐ\nܕܐܡܝܢ ܦܵܪܥ ܚܘܼܒܼ̈ܠܹܐ ܒܝܼܫܹ̈ܐ ܠܡܝܩܪ̈ܢܵܘܗܝ. :ܟܠ ܠܲܡ ܐܲܝܟܵܐ ܕܢܡܟ ܢܦܫܹܗ ܗܘ̤ ܢܬܪܡܪܵܡ\nܘܐܝܢܵܐ ܕܲܚܬܝܼܪ ܒܪܡܘܼܬ ܠܸܒܹܗ ܠܨܥܪܵܐ ܢܸܚܘܬ. :ܢܕܝܼܕ ܗ̄ܘ̣ ܣܲܓܝܼ ܚܬܝܼܪ ܪܥܝܢܵܐ ܩܕܼܵܡ ܐܠܗܵܐ\nܘܡܣܠܝܼ ܘܲܣܢܹܐ ܕܘܼܒܵܪ ܚܝܵܘ̈ܗܝ ܠܚܙܐ ܒܟܸܣܝܵܐ. :ܚܙܵܘ ܡܟܼܝܼܪܹ̈ܐ ܠܵܐ ܬܬܪܦܘܿܢ ܒܨܥܝܼܪ̈ܬܼܵܐ\nܕܕܠܡܵܐ ܬܸܗܘܘܢ ܣܢ̈ܐܹܐ ܠܟܣܝܵܐ ܣܢ̇ܐ ܠܚܘܼܬܪܐ. :ܚܡܣܢܘ ܩܲܠܝܼܠ ܒܡܥܝܼܟܘܼܬܼܵܐ ܕܬܚܘܢ ܣܓܼܝ\nܕܠܦܘܼܬ ܥܡ̈ܐܐ ܢܛܝܼܪ ܦܘܼܪܥܢܵܐ ܠܕܡܟܝܼܟܝܼܢ. :ܫܡ̣ܥܘ ܠܒܲܪܬ ܩܵܠܹܗ ܕܡܪܗ ܐܓܼܪܵܐ ܠܘܼܬ ܡܟܼܝܼ̈ܕܹܐ\nܕܡܩܫܐ ܢܓܼܕܐ ܥܲܠ ܡ̇ܢ ܕܡܥܝܼܩ ܠܢܝܼܝ̈ ܢܦܫܵܐ. :ܟܠ ܠܲܡ ܐܝܢܵܐ ܕܡܟܫܠ ܘܡܥܝܼܩ ܠܐܝܢܵܐ ܕܙܥܘܿܪ\nܦܩܚ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܗܘܹܐ ܡܛܒܲܥ ܒܥܘܼܡܩܵܐ ܕܝܼܡܵܐ. :ܠܡܥܝܟ ܢܦܫܵܐ ܕܡܙܥܲܪ ܢܦܫܹܗ ܟܢܝܼ ܙܥܘܪܵܐ\nܕܠܵܐ ܡܫܬܒܗܲܪ ܒܫܒܝܼܚܹ̈ܐ ܕܪܒܘܼܬ ܥܲܡܠܘܼ̈ܗܝ.","english":"In this, the chosen Paul prepared himself against sufferings,\nand he saw that no one could cast his garment in the Spirit. Behold, he showed us a hidden sign of what he desired,\nand where he dwells in a place of dwelling willingly. With a humble spirit he chose a dwelling that is set firm,\nand when he left all that was his, he abandoned everything and settled in peace. He made the humble self worthy of blessings, more than all those\nwho alone are worthy of a hidden dwelling in themselves. There is nothing greater than the power that sets firm all,\nthere is no further knowledge greater than the dwelling that suffices for his name. If you do not build a temple for yourself in humility,\nso that it may become a dwelling and a hidden place for gentle desire within it. If you do not bear the burden of the staff, it will be lacking,\nso that the mother may repay evil debts to her creditors. Everyone, wherever he casts himself, is raised up,\nand the place that is proud in the arrogance of his heart is brought low to the ground. He who is humble is very proud in thought before God,\nand he despises and bears the conduct of his life to be seen in secret. See, O humble ones, do not be deceived by small things,\nlest you become supports for the hidden one who bears the staff. Rest a little in humility that you may gain much,\nso that according to the peoples, the reward is preserved for the humble. Hear the voice of the daughter of the Lord, the reward for the humble,\nwho strikes the cord over what is narrow for the wretched selves. Everyone, a place that stumbles and is narrow for a small place,\nit would be fitting for him to be immersed in the depth of the sea. To humble the self that diminishes itself, the small one is hidden,\nso that he does not boast in the glorious things of the greatness of his labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܟܝܟ ܪܘܼܚܵܐ","severity":"info","text":"The phrase 'humble spirit' (makkīk rūḥā) is a key ascetic term in Narsai, denoting the foundational virtue of humility that enables spiritual dwelling.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܠܘܿܣ ܓܲܒܼܝܵܐ","severity":"info","text":"The reference to 'the chosen Paul' likely alludes to Paul's endurance of sufferings (2 Cor 11:23–27) and his humility as a model for the ascetic life.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܘܼܡܪܵܐ","severity":"info","text":"The term 'dwelling' (ʿūmrā) is a technical term in Syriac monasticism for a monastic cell or community, often linked to spiritual stability.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܠ ܠܲܡ ܐܝܟܵܐ ܕܢܡܟ ܢܦܫܹܗ","severity":"info","text":"The repeated phrase 'Everyone, wherever he casts himself' (kullam aykā d-šmak napšeh) forms a structural refrain, emphasizing the universal principle of humility's reward.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܟܝܼܪܹ̈ܐ","severity":"info","text":"The address 'O humble ones' (makkīrē) parallels the earlier 'humble self' (makkīk napšā), reinforcing the communal and individual dimensions of humility.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܡܝܢ ܦܵܪܥ ܚܘܼܒܼ̈ܠܹܐ","severity":"caution","text":"The phrase 'the mother may repay evil debts' is obscure; it may refer to a parable or proverb about consequences of pride, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother' (ܐܡܝܢ) in the caution unit is unclear; possibly a personification of pride or a specific biblical figure.","The phrase 'the daughter of the Lord' (ܒܲܪܬ ܩܵܠܹܗ ܕܡܪܗ) may be a title for a virtue or a scriptural allusion, but the exact reference is ambiguous."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܠܹܗ ܠܙܥܘܼܪܵܐ ܩ̣ܪܵܐ ܠܥܥܙܲܪ ܒܡܠܬܵܐ ܕܐܟܬܸܒܼ\nܕܡܬܢܘܠ ܗ̄ܘ̣ܵܐ ܒܬܪܹܝܢ ܟܐܒܹ̈ܐ ܕܡܟܝܼܟܘܼܬܼܵܐ. :ܒܝܲܕ ܟܘܪ̈ܗܢܹܐ ܘܡܣܟܼܢܘܼܬܼܵܐ ܡܫܬܢܲܩ ܗ̄ܘܑ̣ܵܐ\nܘܡܬܝܐܒ ܗ̄ܘ̣ܵܐ ܘܠܐ ܐ̄ܢܵܫ ܡܪܘܲܚ ܠܐܠܨܘܼܬܹܗ. :ܘܕܗܘ̣ܐ ܨܪܝܟܼܐ ܠܐܪ̈ܥܢܝܵܬܐ ܒܡܐܹܐ ܙܒܢܵܐ\nܥܬܲܪ ܘܐܸܬܒܣܲܡ ܒܫܝܼܚ̈ܬܼܵܐ ܕܠܐ ܫܘܠܡܵܐ. :ܒܲܠܡܹܐܝܢ ܚܲܝܹ̈ܐ ܕܥܘܒܗ ܕܐܒܼܪܡ ܢܚ ܠܥܙܪ\nܘܕܪܫ̣ ܐܘܼܪܚܵܐ ܠܕܡܲܟܝܼܟܝܼܢ ܠܡܣܲܩ ܨܐܕܵܘ̈ܗܝ. :ܬܵܘ ܡܟܼܝܼ̈ܟܹܿܐ ܚܙܘܩܘ ܒܠܘܼܝܵܬܼܵܐ ܕܡܲܟܝܟ ܢܦܫܵܐ\nܘܢܘܚܘ ܒܲܠܡܹܐܢܵܐ ܕܥܘܒܹܗ ܕܠܒܼܪܡ ܥܲܡ ܠܥܙܲܪ. :ܗܵܐ ܕܪܫ̣ ܐܘܼܪܚܵܐ ܡܬܠܹܗ ܕܡܵܪܲܢ ܐܝܟ ܗܕܝܼܚܵܐ\nܕܠܵܐ ܢܬܪܦܹܐ ܐܝܢܵܐ ܕܵܪܕܹܐ ܡܲܟܝܼܟܼܵܐܝܼܬܼ. :ܒܕܡܘܼܬܼ ܕܘܩܵܐ ܩ̇ܥܐ ܡܬܠܵܐ ܒܐܕܢܲܝ̈ ܐ̄ܢܫ̈ܐ\nܕܩܘܡܘ ܐܬܠܒܲܒܼܘ ܘܚܙܘܩܘ ܒܐܘܼܪܚܵܐ ܕܡܲܟܝܼܟܘܼܬܼܵܐ. :ܐܲܝܟ ܫܝܦܘܼܪܵܐ ܡܫܡܲܥ ܩܠܹܗ ܠܟܼܠ ܕܲܚܬܝܼܪܝܼܢ\nܕܚܙܵܘ ܐ̄ܢܫ̈ܐ ܠܵܐ ܬܬܓܐܘܢ ܐܝܟ ܥܬܝܼܪܐ. :ܚܙܵܘ ܛܒ̈ܬܹܗ ܕܗܘ̇ ܚܲܪܡܵܢܵܐ ܕܦܵܫ ܥܲܠ ܐܲܪܥܵܐ\nܘܠܵܐ ܚܲܙܩ ܥܲܡܹܗ ܥܘܼܬܼܪܵܐ ܠܲܫܝܘܿܠ ܠܲܝܟ ܡܵܐ ܕܣܒܲܪ. :ܚܙ̣ܵܘ ܕܐܸܬܼܟܲܫܲܦ ܘܠܵܐ ܐܲܪܘܲܝܝ ܠܹܗ ܡ̣ܢ ܫܘܼܢܵܩܵܐ\n:ܘܲܒܼܥܵܐ ܕܢܸܗܦܘܿܟ ܢܣܲܗܸܕ ܠܐܲܚܵܘ̈ܗܝ ܠܐ ܐܲܦܸܣ ܠܹܗ\n:ܣܓܗ̇ ܪܸܡܙܵܐ ܠܐܘܼܪܚܵܐ ܒܲܐܦܵܘ̈ܗܝ ܡ̣ܢ ܟܠ ܓܒܝܼ̈ܢ\nܘܐܲܚܕܹܗ ܠܬܲܪܥܵܐ ܩܕܼܵܡ ܒܵܥܘܿܬܹܗ ܕܠܵܐ ܢܸܬܼܩܲܒܲܠ. :ܗܵܐ ܒܕܸܩ ܠܲܢ ܒܝܲܕ ܠܵܥܵܙܲܪ ܘܲܒܼܥܲܬܝܼܪܵܐ\nܕܲܟܡܵܐ ܪܚܝܡܵܐ ܡܲܟܝܼܟܘܼܬܼܵܐ ܘܡܲܣܠܝܼ ܚܘܼܬܼܪܵܐ. :ܗܵܐ ܐܲܠܸܦ ܠܲܢ ܥܲܠ ܦܘܼܪܥܵܢܵܐ ܕܗ̇ܘ ܥܲܬܼܝܼܪܵܐ\nܕܒܲܐ ܝܠܹܝܢ ܛܘܼܒܹ̈ܐ ܡܢܝܼܚ ܠܲܠܐܝ̈ܐ ܠܦܘܼܬܼ ܥܲܡܠܲܝ̈ܗܘܿܢ.","english":"He called the small one, Lazarus, by the word that is written, that he might be tossed between two pains of humility. Through afflictions and poverty he was oppressed, and he was wearied, and he did not feel the Spirit’s relief from his distress. And what was needed for the shepherds at the time of need, he acquired and was comforted by the delights that have no end. In the fullness of the life of the bosom of Abraham, he rejoiced with Lazarus, and he set forth a path for the humble to ascend to his heights. Come, O humble ones, journey in the company of the humble soul, and rejoice in the fullness of the bosom of Abraham with Lazarus. Behold, he set forth the parable of our Lord as a guide, that without stumbling, one may ascend humbly. In the form of a sign, the parable cries out in the ears of men: “Arise, clothe yourselves, and journey on the path of humility.” Like a flute, his voice is heard by all the proud, that men may see and not be puffed up like the rich. See the good deeds of that poor one who remained on the earth, and wealth did not go down with him to Sheol, as he supposed. See that he was stripped bare and did not quench his thirst from the stream, and he sought that his witness might turn to his brothers, but he did not cease. He gave a sign to the path with his face from all sides, and he closed the door before his own petition, that it was not received. Behold, he has shown us through Lazarus and the rich man how much humility is beloved and pride is despised. Behold, he has taught us about the reward of that rich man, that the blessings of the humble come to the weary according to their labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܥܙܲܪ","severity":"info","text":"Lazarus is the poor man in the parable (Luke 16:19–31), here contrasted with the rich man as an exemplar of humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܠܬܵܐ ܕܐܟܬܸܒܼ","severity":"info","text":"The phrase 'by the word that is written' likely refers to the Gospel parable of Lazarus and the rich man (Luke 16:19–31), a key scriptural source for Narsai's teaching on humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܘܒܹܗ ܕܠܒܼܪܡ","severity":"info","text":"The 'bosom of Abraham' is a traditional Jewish and Christian image of the afterlife abode of the righteous, used here to depict Lazarus's reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܫܝܦܘܼܪܵܐ","severity":"info","text":"The simile 'like a flute' for the voice of the parable echoes a common Syriac poetic trope, also found in Ephrem, where the teacher or scripture is likened to a musical instrument guiding the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܐܲܠܸܦ ܠܲܢ","severity":"info","text":"The repeated 'Behold, he has taught us' (ܗܵܐ ܐܲܠܸܦ ܠܲܢ) marks a didactic conclusion, summarizing the moral of the Lazarus parable for the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܥܲܬܝܼܪܵܐ","severity":"caution","text":"The Syriac ܘܲܒܼܥܲܬܝܼܪܵܐ is ambiguous: it could be read as 'and the rich man' or as a corruption of ܘܲܒܥܲܬܝܼܪܵܐ 'and in wealth'. The context favors the former, referring to the rich man of the parable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܒܼܥܲܬܝܼܪܵܐ may be a scribal error for ܘܲܒܥܲܬܝܼܪܵܐ 'and in wealth', but the context of the Lazarus parable supports reading it as 'and the rich man'."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܥܘܼܒܹܗ ܕܐܲܒܼܪܵܐ ܕܐܲܒܼܪܵܐ ܢܸܗܘܹܐ ܢܝܼܫܵܐ ܠܨܒܼܝܵܢ ܢܲܦܫܲܢ\nܕܒܹܗ ܢܸܬܼܕܲܡܹܐ ܒܝܲܕ ܚܘܼܡܣܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܲܢ. :ܢܸܩܪܝܼܘܗܝ ܐܲܒܼܵܐ ܒܝܲܕ ܣܘܼܥܪ̈ܵܢܹܐ ܘܠܵܘ ܒܲܫܡܵܗܹ̈ܐ\nܕܢܸܦܢܲܚ ܬܲܪܥܵܐ ܕܠܲܡܹܐܝܢ ܚܘܼܒܹܗ ܘܲܡܩܲܒܸܠ ܠܲܢ܀","english":"He called the father by the word that is written, that he might be humbled by the violence of faith. He called him father by deeds and not by names, that he might open the door of humility and receive him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The father is called by deeds, not by names, to enact humility through action rather than title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܡܣܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܲܢ","severity":"info","text":"The phrase 'violence of faith' (ḥumsā d-haymānūtā) is striking: faith is depicted as an aggressive force that humbles the subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪܥܵܐ ܕܠܲܡܹܐܝܢ","severity":"info","text":"The 'door of humility' may echo the Gospel image of the narrow door (e.g., Matt 7:13–14) or the humility required for entry into the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai often contrasts deeds (sūʿrānē) with names (šmāhē) to emphasize that true humility is performative, not nominal.","cites":[{"key":"ed:dsc-77","label":"source edition: On Humility","url":"https://syriaccorpus.org/77"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of Lazarus, framing the father's call as a final act of humility that opens the door to salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' is ambiguous: it may refer to Abraham, a spiritual father, or a figure from the preceding Lazarus narrative."],"confidence":"medium","notes":[]}]}