{"slug":"dsc-78","id":"syriac:dsc:dsc-78","title":"On the Antichrist","title_source":"On the Antichrist","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:38:38Z","cost_usd":0.019009},"source":{"registry_id":"syriac:dsc:dsc-78","work_id":"dsc-78","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/78"},"stats":{"passages":29,"english_words":8162,"coptic_letters":0,"source_letters":17564,"commentary_units":168,"commentary_kinds":9,"derived_notes":19,"ambiguities":52,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"dsc-78","abstract":"Narsai's metrical homily (memrā) on the Antichrist, composed in the late fifth century CE, is a liturgical poem from the East Syrian tradition. It survives in a single manuscript line, likely used during Lent in East Syrian monasteries. The text explores eschatological deception, contrasting the Antichrist's false virtues with Christ's true victory, and draws on Pauline themes, especially 2 Thessalonians 2. The edition is provisional, based on one base manuscript without full collation, and may contain scribal errors or interpolations.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the Church of the East, active in the School of Edessa and later Nisibis. This homily on the Antichrist is dated to the second half of the fifth century CE based on stylistic and doctrinal consistency with his known corpus, as no external witness confirms the date. The Syriac text survives in a single manuscript tradition, likely from the East Syrian liturgical cycle, and was read in monasteries during Lent, reflecting its eschatological focus. It is not cited in later West Syrian or Chalcedonian sources, indicating a limited transmission within the Church of the East. The edition does not collate all known manuscripts, so textual details remain provisional.","significance":"This homily is a rare witness to East Syrian eschatological preaching and liturgical practice, showing how the Antichrist theme was adapted for monastic Lenten observance. It relates to broader Syriac traditions of metrical homilies and to Pauline eschatology, particularly 2 Thessalonians 2, and offers insight into Narsai's theological concerns and the Church of the East's distinct liturgical heritage.","timeline":[{"date":"5th c. CE","event":"Narsai active as theologian and poet in the Church of the East."},{"date":"ca. 503 CE","event":"Death of Narsai."},{"date":"5th–6th c. CE","event":"Composition of the homily on the Antichrist (stylistic dating)."},{"date":"Medieval period","event":"Manuscript transmission within East Syrian monasteries."},{"date":"Modern era","event":"Edition based on a single manuscript, without full collation."}],"relations":[{"work":"2 Thessalonians 2","relation":"Pauline source for Antichrist eschatology","key":"","label":null,"url":null},{"work":"Narsai's other memrē","relation":"Part of his metrical homily corpus","key":"","label":null,"url":null},{"work":"East Syrian liturgical cycle","relation":"Used during Lent in monasteries","key":"","label":null,"url":null},{"work":"Syriac memrā genre","relation":"Metrical homily tradition","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of origin"},{"key":"wikipedia:Antichrist","label":"Antichrist","url":"https://en.wikipedia.org/wiki/Antichrist","reason":"Subject of the homily"},{"key":"wikipedia:2 Thessalonians 2","label":"2 Thessalonians 2","url":"https://en.wikipedia.org/wiki/Second_Epistle_to_the_Thessalonians","reason":"Biblical source for Antichrist"},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary context"}],"cautions":["Date is based on stylistic and doctrinal consistency with Narsai's corpus, not external witness.","Survives in a single manuscript tradition; no early variant or commentary known.","Edition does not collate all known manuscripts; base manuscript may contain scribal errors or interpolations.","Not cited in later West Syrian or Chalcedonian sources, limiting cross-tradition verification."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000412,"generated":"2026-11-15T05:38:38Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/78"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8580"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-78","status":"pass","blocking":[],"warnings":[],"stats":{"passages":29,"translated":29,"commentary_passages":29,"commentary_units":168,"english_words":8162,"source_letters":26574,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 503) was a leading theologian of the Church of the East. The dating of this homily on the Antichrist rests on stylistic and doctrinal consistency with his known corpus, not on external witness.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript tradition, likely from the East Syrian liturgical cycle. No early variant or commentary tradition is known to the editor.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read in East Syrian monasteries during Lent, reflecting its eschatological focus. It is not cited in later West Syrian or Chalcedonian sources.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate all known manuscripts; the single base manuscript may contain scribal errors or interpolations. Readers should treat textual details as provisional.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 29 narrative."},{"kind":"caution","severity":"caution","text":"18 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":29},"term_index":[],"citations":{"ed:dsc-78":{"label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܡܹܐܬܼܝܼܬܹܗ ܕܐܲܢܛܝܼܟܿܪܸܣܛܘܿܣ\nܡܐܡܪܵܐ܀ ܠܗ܀ ܕܥܲܠ ܡܹܐܬܼܝܼܬܹܗ ܕܐܲܢܛܝܼܟܿܪܸܣܛܘܿܣ. ܐܵܘ ܟܹܝܬܼ ܡܝܼܚܵܐ ܕܲܓܵܠܵܐ. ܘܥܲܠ ܡܸܬܼܓܲܠܝܵܢܘܼܬܹܗ ܕܲܡܫܚܝܵܐ ܡܵܪܢ܀ ܡܸܬܼܐܡܲܪ ܕܹܝܢ ܒܚܲܕ ܒܫܲܒܵܐ ܕܡܲܥܵܠܲܝ ܨܵܘܡܵܐ ܕܡܵܪܝ ܐܹܠܝܵܐ܀ ܥܘܼܢܵܝܵܐ܀ ܬܲܘܢܸܙܕܲܝܢ ܒܙܲܝܵܢܵܐ ܕܛܵܒܼ̈ܬܼܵܐ ܕܠܵܐ ܢܲܟܿܘܿܢܲܢ ܓܹܐܪܹ̈ܐ ܕܒܼܝܼܫܵܐ܀ ܐܲܝܲܚ܀ :ܛܸܒܵܐ ܒܠܝܼܠܵܐ ܫܡܲܥܢܲܢ ܕܐܵܬܹ̇ܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܲܥܣܸܩ ܣܲܓܿܝܼ ܠܲܡܬܲ ܢܵܝܘܼ ܥܲܠ ܒܘܼܠܒܵܠܹܗ. :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܥܬܼܝܼܕ ܕܢܸܬܼܡܲܠܲܠ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܠܵܐ ܡܨܐ ܦܘܼܡܵܐ ܕܢܹܐܡܲܪ ܕܲܟܼܡܵܐ ܡܲܪܝܼܪ ܫܸܡܥܹܗ. :ܣܒܲܪܬܼܵܐ ܒܝܼܫܵܐ ܡܣܲܒܲܪ ܒܝܼܫܵܐ ܒܹܝܬܼ ܡܵܝܘ̈ܬܸܐ\nܘܠܲܝܬܿ ܒܲܪܢܵܫܵܐ ܕܠܵܐ ܡܸܬܿܕܵܘܲܕ ܘܦܵܗܹ̇ܐ ܗܵܘܢܹܗ. :ܠܒܸܟܼܝܵܐ ܫܵܘܹ̇ܐ ܡܸܕܸܡ ܕܲܥܬܼܝܼܕ ܠܡܸܬܼ ܡܲܠܵܠܘܼ\nܘܩ̈ܠܹܐ ܚܢܝܼ̈ܓܹܐ ܦܐܸܐ ܕܲܢܪܲܟܸܒܼ ܥܲܠ ܒܘܼܕܵܩܹܗ. :ܒܚܲܫܵܐ ܢܸܫܡܲܥ ܐܲܝܢܵܐ ܕܫܵܡܲ݁ܥ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܘܲܒܼܟܲܪܝܘܼܬܼܵܐ ܢܕܲܡܲܥ ܐܲܝܢܵܐ ܕܨܵܐܹ̇ܬܼ ܫܲܦܝܼܪ. :ܒܗܵܘܢܵܐ ܢܸܟܼܪܸܐ ܘܲܒܼܪܥܝܵܢܵܐ ܢܲܫܦܲܥ ܕܼܡ̈ܥܹܐ\nܘܲܚܠܵܦ ܢܲܚ̈ܬܹܐ ܢܸܣܕܘܿܩ ܙܵܘ̈ܥܹܐ ܥܲܠ ܡܵܐ ܕܲܥܬܼܝܼܕ. :ܢܸܟܼܿܠܵܐ ܩܲܫܝܵܐ ܥܬܼܝܼܕ ܕܲܢܪܲܟܸܿܒܼ ܐܵܟܹ̇ܠܩܲܨܵܐ\nܘܲܨܢܝܼܥܵܐܝܼܬܼ ܡܙܲܝܸܢ ܢܲܦܫܹܗ ܠܘܼܩܒܲܠ ܚܲܝܹ̈ܢ. ܡܸܪܕܵܐ ܕܥܵܘ̣ܠܵܐ ܨܵܒܹ̇ܐ ܕܲܢܩܝܼܡ ܥܲܠ ܟܹܐܢܘܼܬܼܵܐ:\nܘܫܸܡ ܒܵܪܘܿܝܵܐ ܡܛܲܝܲܒܼ ܕܲܢܣܝܼܡ ܥܲܠ ܚܲܪ ܡܘܼܬܹܗ. :ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ ܒܵܥܹ̇ܐ ܕܢܸܣܲܩ ܚܬܝܼܪ ܪܸܥܝܵܢܵܐ\nܘܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ ܡܲܩܸܠܹܐ ܒܓܼܘܼܡܪܵܐ ܡܲܪܵܚܵܐܝܼܬܼ. :ܚܘܼܨܦܵܐ ܢܟܼܝܼܠܵܐ ܠܵܒܸ̇ܫ ܣܲܟܼܠܵܐ ܒܲܕܡܘܼܬܼ ܙܲܝܢܵܐ\nܘܣܵܕܲ̇ܕ ܩܹܐܪܣܵܐ ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܥܵܘܠ̇ܐܝܼܬܼ.","english":"On the Coming of the Antichrist\nA Memrā. On the coming of the Antichrist, that is, the false Messiah. And on the revelation of the Lord Christ. It is said, moreover, on one of the Sabbaths of the Entrance of the Fast of Mār Elijah. A discourse. The wicked one will be armed with the armor of virtues that cannot be conquered by the arrows of evil. Woe! A dark cloud will hear that he comes at the end of times, and it will be very difficult for the Church to endure his confusion. A great cry is destined to be uttered among the nations, and the mouth cannot say how bitter his name is. An evil proclamation will announce evil among the living, and there is no human who is not shaken and whose face does not become ashamed. A weeping is fitting for what is destined to be spoken, and wretched voices will be heard that will be mounted upon his falsehood. With pain will hear whoever hears distinctly, and with bitterness will weep whoever listens well. With shame he will read, and with trembling he will pour out tears, and instead of joys, sighs will be justified over what is destined. A harsh punishment is destined to be mounted, a glutton, and with a shout he will arm himself against the living. The rebel of iniquity desires to rise up against the truth, and the name of the Creator is profaned that is set upon the edge of his death. He seeks a high rank to which his arrogant mind will ascend, and he makes light of existence with a reckless ember. Impudence, clothed in folly in the form of a weapon, will oppose the throne against the truth iniquitously.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܵܐ","severity":"info","text":"The superscription identifies this as a memrā, a metrical homily, and notes its liturgical setting: one of the Sabbaths of the Entrance of the Fast of Mār Elijah.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܲܢܛܝܼܟܿܪܸܣܛܘܿܣ","severity":"info","text":"The Syriac term ܐܲܢܛܝܼܟܿܪܸܣܛܘܿܣ (Antichrist) is a loan from Greek ἀντίχριστος. Narsai glosses it as ܡܝܼܚܵܐ ܕܲܓܵܠܵܐ, 'the false Messiah'.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܪܝ ܐܹܠܝܵܐ","severity":"info","text":"The reference to the Fast of Mār Elijah points to a liturgical commemoration in the East Syriac tradition, likely a period of fasting before the feast of Elijah.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܘܼܢܵܝܵܐ","severity":"info","text":"The term ܥܘܼܢܵܝܵܐ (discourse) may indicate a subsection or a rhetorical unit within the memrā, though its precise function here is unclear.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܙܲܝܵܢܵܐ ܕܛܵܒܼ̈ܬܼܵܐ","severity":"caution","text":"The phrase 'armed with the armor of virtues' is paradoxical: the Antichrist is described as using virtues as weapons, which may be a deliberate inversion of moral categories.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The liturgical reference 'one of the Sabbaths of the Entrance of the Fast of Mār Elijah' is not precisely identifiable; it may denote a specific Sunday in the East Syriac calendar.","The term ܥܘܼܢܵܝܵܐ (discourse) could be a scribal insertion or a structural marker; its exact function is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܒܫܸܡ ܙܲܟܵܝܵܐ ܡܟܲܢܹܐ ܢܲܦܫܹܗ ܡܠܹܗ ܚܵܘ̈ܬܼܐ\nܘܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܠܵܐ ܦܵܐܝܵܐ ܠܹܗ ܚܲܛܹ̇ܦ ܡܲܓܲܢ. :ܐܸܢܵܐ ܐ̄ܢܵܐ ܡܫܝܼܚܵܐ ܐܵܡܲ݁ܪ [...]ܡܵܐ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕ\nܘܒܼܝܼ ܡܸܫܬܼܠܡܝܼܢ ܐ̄ܪ̈ܙܹܐ ܘܛܘܼܦܣ̈ܐ ܕܲܪܫܲܡܘ ܟܹܐܢܹ̈ܐ. :ܐܲܝܟ ܕܵܠܟܹܐܢܵܐ ܡܚܲܦܸܛ ܐ̄ܢܵܫܵܐ ܕܲܢܩܲܒܿܠܘܼܢܵܝܗܝ\nܘܛܵܥܹ̇ܐ ܘܡܲܛܥܹܐ ܥܲܕ ܡܸܢܼܦܲܪܣܸܐ ܡ̣ܢ ܟܹܐܢܘܼܬܐ. :ܒܛܘܼܥܝܲܝ ܡܲܛܥܹܐ ܘܲܒܼܕܼܡ̈ܘܵܬܼܵܐ ܡܚܵܘܸܐ ܚܲܝ̈ܠܹܐ\nܥܕܲܡܵܐ ܕܫܵܡܲ݁ܪ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܒܼܫܘܼܠܵܡܵܐ. :ܚܲܪ ܡܵܢܵܐܝܼܬܼ ܡܲܩܠܸܐ ܚܲܪܡܵܐ ܥܲܠ ܟܠ ܩܵܠ̈ܝܹܢ\n:ܘܣܵܥܹ̇ܐ ܘܣܵܠܹ̇ܩ ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ ܟܲܕ ܠܵܐ ܣܵܠܹ̇ܩ\n:ܒܚܲܪܡܵܢܘܼܬܹܗ ܬܡܲܗ ܟܵܪܘܿܙܵܐ ܦܲܘܠܘܿܣ ܓܲܒܼܝܵܐ\nܘܩܲܕܸܡ ܨܵܪܵܗ̇ ܒܲܟܼܬܼ̈ܝܼܒܼܵܬܼܵܐ ܕܢܸܚܙܹܝܗ̇ ܟܠܢܵܫ. :ܒܡܵܪܘܿܕܘܼܬܼܵܐ ܟܲܢܝܹܗ ܠܐܲܒܼܢܵܐ ܕܡܸܬܼܚܵܘܹܐ ܒܹܗ\nܕܲܡܩܝܼܡ ܡܸܪܕܵܐ ܘܟܼܵܠܹ̇ܐ ܫܪܵܪܵܐ ܕܠܵܐ ܢܸܬܼܡܲܠܲܠ. :ܢܦܲܩ ܗ̄ܘ̣ܵܐ ܛܸܒܹܿܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܟܼܵܪ ܘܿܙܘܼܬܼܵܐ\nܘܫܲܪܝܼܘ ܐ̄ܢܵܫܵܐ ܒܵܥܹ̇ܝܢ ܒܥܵܬܼܵܐ ܕܥܲܠ ܡܹܐܬܼܝܼܬܹܗ. :ܫܡܲ݁ܥ ܗ̄ܘ̣ܵܐ ܫܠܝܼܚܵܐ ܒܥܬܼܵܐ ܕܲܥܠܵܘܗܝ ܡ̣ܢ ܬܲܠܡܝܼܕܵܘ̈ܗܝ\nܘܚܲܟܸܿܡ ܐܸܢܘܿܢ ܕܠܵܐ ܢܸܬܼܪܲܗܒܼܘܼܢ ܒܛܸܒܵܐ ܕܫܸܡܥܹܗ. :ܠܵܐ ܠܲܡ ܬܩܲܒܿܠܘܼܢ ܕܩܲܪܝܼܒܼ ܙܒܲܢܵܐ ܕܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܠܵܐ ܬܸܬܿܛܦܝܼܣܘܢ ܠܵܐ ܠܸܐܓܲܪܬܵܐ ܘܠܵܐ ܠܓܸܠܝܵܢܵܐ. :ܐܸܢ ܠܵܐ ܬܹܐܬܼܐ ܡܵܪܘܿܕܘܼܬܵܐ ܓܠ̣ܵܐ ܝܵܕܘܿܥܵܐ\nܠܵܐ ܡܸܫܬܲܠܲܡ ܕܘܼܒܵܪ ܚܲܝܹ̈ܐ ܐܲܪ̈ܥܸܢܵܝܹܐ. :ܐܢ ܠܵܐ ܐ̄ܬܹ̇ܐ ܒܲܪ ܐܲܒܼܪܵܢܵܐ ܕܢܸܛܥܹܐ ܘܢܲܛܥܹܐ\nܠܵܐ ܡܸܬܼܒܲܕܲܩ ܫܪܵܪܵܐ ܕܲܠܝܵܐ ܕܚܘܼܕܵܬܼ ܟ̱ܠܵܐ.","english":"In the name of the Victorious One, he conceals his person, full of wiles,\nAnd the sound of praise that does not cease, the sinner the magician.\nHe says, \"I am the Messiah,\" [...] what and not being doubted,\nAnd in him are completed the mysteries and types that the priests delineated.\nLike a deceiver, he seeks the destruction of his opponents,\nAnd he errs and leads astray until he is separated from the priesthood.\nBy his error he leads astray, and with likenesses he shows powers,\nUntil that daughter of the voice ceases at the end.\nAfter a little while, the curse silences all voices,\nAnd he strives and ascends to a high rank, though he does not ascend.\nBy his rebellion, the chosen herald Paul marvels,\nAnd he precedes his cry in the writings that everyone saw.\nWith rebellion he calls the Father, who is revealed in him,\nWho raises up a rebel and a hindrance, a truth that is not spoken.\nHis cunning went forth from the beginning of the proclamation of the herald,\nAnd men began to seek the sign of his coming.\nThe apostle heard the sign concerning him from his disciples,\nAnd he taught them not to be hasty in the cunning of his name.\n\"Do not accept that the time of the end of the sacrifices is near,\nAnd do not be attached to the letter nor to the revelation.\"\nIf rebellion does not come, the known is revealed,\nThe conduct of earthly life is not completed.\nIf the son of Abraham does not come, who errs and leads astray,\nThe truth of the new covenant is not examined.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܫܸܡ ܙܲܟܵܝܵܐ","severity":"info","text":"The phrase 'in the name of the Victorious One' likely refers to Christ, a common epithet in Syriac tradition, contrasting with the Antichrist's deception.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܲܘܠܘܿܣ ܓܲܒܼܝܵܐ","severity":"info","text":"The mention of 'the chosen herald Paul' alludes to the apostle Paul, whose writings (e.g., 2 Thessalonians 2) discuss the Antichrist and eschatological deception.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܵܪܘܿܙܵܐ","severity":"info","text":"The term 'herald' (kārōzā) is used in Syriac liturgical and exegetical contexts for a preacher or proclaimer, here applied to Paul as a model of orthodox teaching.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܸܢ ܠܵܐ ܬܹܐܬܼܐ ܡܵܪܘܿܕܘܼܬܵܐ","severity":"info","text":"The conditional 'If rebellion does not come' introduces a rhetorical pattern contrasting the Antichrist's necessary role in revealing truth, a structural device in Narsai's homily.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The lacuna indicated by ellipsis in the Syriac text disrupts the flow; the missing words likely complete the Antichrist's claim 'I am the Messiah' with a phrase about doubt or revelation.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is ambiguous; it may refer to an echo or a personification of sound, possibly a liturgical or apocalyptic image.","The identity of 'the son of Abraham' (ܒܲܪ ܐܲܒܼܪܵܢܵܐ) is unclear; it could denote the Antichrist as a false claimant to Abrahamic lineage or a typological figure."],"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":3,"ref":"p3","source":":ܐܸܢ ܠܵܐ ܡܚܵܘܹܐ ܒܼܝܼܫܘܼܬܼ ܝܲܨܪܹܗ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܢ\n:ܠܵܐ ܡܸܬܼܚܲܬܼܡܵܐ ܚܵܝܲܬܼ ܡܥܲܬܹܗ ܒܝܲܕ ܣܘܼܥܪ݁ܵܢܹܐ\n:ܙܲܒܼܢܵܐ ܡܬܲܚܸܡ ܡ̣ܢ ܥܵܒܼܘܿܕܵܐ ܠܲܥܒܼܵܕ ܐܝܼܕܵܘ̈ܗܝ\nܥܕܲܡܵܐ ܕܫܵܠܹ̇ܡ ܠܵܐ ܡܲܪܦܹܗ ܠܹܗ ܠܛܵܥܝܵܐ ܕܢܲܛܠܹܐ. :ܣܝܵܓܼܵܐ ܕܪܸܡܙܵܐ ܩܵܐܹ̇ܡ ܒܐܲܦܵܘ̈ܗܝ ܒܲܕ ܡܘܼܬܼ ܫܘܼܪܐ\nܕܲܡܥܘܸܟ ܠܹܗ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ ܕܝܼܬܼܵܐ ܕܡܵܪܘܿܕܘܼܬܹܗ. :ܪܓܸܝܼܓܼ ܗ̄ܘ̣ܵܐ ܣܲܓܝܼ ܕܢܸܓܼܡܘܿܪ ܪܸܓܿܬܹܗ ܗܵܐ ܡ̣ܢ ܙܲܒܼܢܵܐ\nܘܠܵܐ ܡܲܪܦܸܐ ܠܹܗ ܥܕܲܡܵܐ ܕܫܵܠܸ̇ܡ ܦܣܵܩܵܐ ܕܲܦܣܲܩ. :ܠܗܵܘ̇ ܦܘܿܩܕܵܢܵܐ ܕܬܲܚܸܡ ܘܲܟܼܠܵܝܗܝ ܡܣܲܟܸܿܐ ܢܟܼܝܼܠܵܐ\nܕܐܸܡܲܬܼܝ ܬܸܫܠܲܡ ܦܲܪܬܿܘܼܙܡܝܐ ܘܢܸܓܼܠܹܐ ܙܹܐܦܹܗ. :ܐܲܝܟ ܐܲܬܿܘܢܵܐ ܫܵܓܲ̇ܪ ܗܘ̤ ܠܹܗ ܒܩܲܝܣܲܝ̈ ܚܸܡܬܼܵܐ\nܕܐܸܡܲܬܼܝ ܢܲܣܸܦ ܢܘܼܪܵܐ ܕܪܘܼܓܼܙܹܗ ܘܢܵܘܩܸܕ ܐ̄ܢܵܫܵܐ. :ܦܲܚܹ̈ܐ ܕܢܸܟܼܠܵܐ ܡܥܲܝܸܕ ܛܵܡܲܪ ܠܠܲܝ ܐܝܼܡܵܡ\nܘܝܵܬܹ̇ܒܼ ܢܵܛܲܪ ܕܐܸܡܲܬܼܝ ܢܹܐܬܹܐ ܨܵܝܕܵܐ ܠܘܲܠܕܵܐ. :ܐܲܝܟ ܨܲܝܵܕܵܐ ܡܲܓܲܪ ܪܘܼܚܹܗ ܦܬܼܝܼܠ ܪܸܥܝܵܢܵܐ\nܘܐܲܡܝܼܢ ܚܵܐܲܪ ܕܐܸܡܲܬܼܝ ܬܸܣܲܩ ܠܪܹܫ ܬܲܪܥܝܼܬܹܗ. :ܠܚܲܓܼܠܵܐ ܕܵܡܹ̇ܐ ܝܲܨܪܹܗ ܒܓܼܵܘܹܗ ܕܚܲܓܼܠܵܐ ܨܢܝܼܥܵܐ\nܘܛܵܒܼ ܡ̣ܢ ܚܲܠܓܼܵܐ ܪܓܼܝܼܓܼ ܘܲܡܣܵܘܲܚ ܠܝܘܿܡ ܫܘܼܠܵܡܵܐ. :ܘܐܸܠܘܼܠܵܐ ܚܒܼܝܪܫ ܒܦܲܘܩܪܵܢ ܟܲܣܝܵܐ ܩܠܘܒܝܵܐ ܩܲܫܝܵܐ\nܟܒܲܪ ܣܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܘܒܼܠܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܓܸܢܣܲܢ ܟܠܫܵܥ. ܡ̣ܢ ܨܸܒܼܝܵܢܹܗ ܐܲܒܿܝܼܕܝܼܢ ܗ̄ܘ̣ܵܘ ܗܵܐ ܡ̣ܢ ܢܘܼܓܼܪܵܐ:\nܐܸܠܘܼܠܵܐ ܟܠܵܝܗܝ ܗܵܘ̇ ܦܘܼܩܘܵܢܵܐ ܕܲܩܪܲܢ ܨܲܠܡܹܗ. :ܗܘܝ̤ܘ ܕܲܩܪܹܗ ܕܠܵܐ ܢܫܬܼܥܠܹܐ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܬܼܘܼܒܼ ܟܵܠܹ̇ܐ ܠܹܗ̇ ܥܕܲܡܵܐ ܠܝܵܘܡܵܐ ܕܣܝܼܡ ܒܝܼܕܲܥܬܹܗ.","english":"If he does not show the evil of his nature to all creatures, The unceasing beast stirs up his sign by means of his deeds. The sacrificer determines from the worker the works of his hands, Until he completes, he does not release the erring one who leads astray. The framer of the sign stands in his face at the beginning of death, He has turned aside from the rebellion of the sign of his rebelliousness. He was very desirous to fulfill his desire, behold, from the sacrificer, And he does not release until he completes the division that divides. To that commander who determines, and all of them the mighty one covers, When the parousia is completed and his fraud is revealed. Like a fire he kindles himself with the logs of wrath, When he gathers the fire of his anger and burns the fire. The snares of deceit he renews, he hides by night and by day, And he sits and waits until the hunter comes for the prey. Like a hunter he draws his spirit, his thought is twisted, And he looks intently until it ascends to the height of his intention. To the deceiver his nature is like within the deceiver, the lowly one, And better than the milk he is desirous and awaits the day of completion. And if not for the hidden, harsh, secret strife of his companion, He would have already been eager and would have swallowed the body at every hour. From his will they would have been lost, behold, from the furnace: If not for all that command that read his image. They were of his reading that he not be revealed outside of the order, And again it stops until the day set in his knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Antichrist is portrayed as a sacrificer (ܙܲܒܼܚܵܐ) who determines his actions from a 'worker' (ܥܵܒܼܘܿܕܵܐ), likely a demonic agent, and relentlessly pursues his goal until the parousia is completed and his fraud revealed.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܪܬܿܘܼܙܡܝܐ","severity":"info","text":"The Greek loanword ܦܲܪܬܿܘܼܙܡܝܐ (parousia) here denotes the eschatological advent or presence of the Antichrist, a key concept in Syriac apocalyptic tradition.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's depiction of the Antichrist as a hunter (ܨܲܝܵܕܵܐ) and deceiver (ܚܲܓܼܠܵܐ) draws on earlier Syriac and biblical imagery, such as the 'beast' in Revelation, and reflects the ascetic concern with demonic deception.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the Antichrist's deceptive activities, using a series of similes (fire, hunter, deceiver) to emphasize his relentless and hidden nature, building toward the eschatological climax.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, such as ܕܢܸܓܼܡܘܿܪ (desirous) and ܦܣܵܩܵܐ (division), which may be scribal errors or dialectal variants; the translation 'division that divides' is tentative.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'companion' (ܚܒܼܝܪܫ) in the hidden strife is ambiguous; it may refer to a demonic ally or another apocalyptic figure.","The phrase 'command that read his image' (ܦܘܼܩܘܵܢܵܐ ܕܲܩܪܲܢ ܨܲܠܡܹܗ) is obscure; it likely refers to a divine decree or scriptural prophecy that limits the Antichrist's actions."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܚܲܟܲܝܡܵܐܝܼܬܼ ܟܠܵܝܗܝ ܒܲܬܼܚܘܼܡܵܐ ܕܪܡܙܹܗ ܟܲܣܝܵܐ\nܘܚܲܟܿܝܼܡܵܐܝܼܬܼ ܦܵܬܲܚ ܒܐܲܦܵܘ̈ܗܝ ܘܢܵܦ̇ܩ ܘܡܲܛܥܹܐ. :ܠܝܘܼܬܼܪܵܢ ܗܵܘܹ̇ܐ ܝܘܿܡ ܓܸܠܝܵܢܹܗ ܕܡܵܐ ܐܸܢ ܡܲܚܣܲܝܪ\nܕܢܹܐܠܲܦ ܟܠܢܵܫ ܒܝܼܫܘܼܬܼ ܢܸܟܼܒܵܘ̈ܗܝ ܕܠܘܼܩܒܲܠ ܐ̄ܢܵܫܵܐ. :ܬܼܪܬܹܿܝܢ ܡܲܠܸܦ ܡ̣ܢ ܒܝܼܫܘܼܬܹܗ ܠܥܝܼܪܹ̈ܐ ܕܐ̄ܢܵܫܵܐ\nܚܲܪܡܵܢܘܼܬܹܗ ܘܚܹܝܠ ܒܲܪܘܿܝܵܐ ܕܟܼܠܹ̇ܐ ܪܘܼܓܼܙܹܗ. :ܐܲܝܟ ܕܲܒܼܨܲܒܼܥܵܐ ܡܚܵܘܸܐ ܛܵܒܼܵܐ ܚܘܼܒܹܗ ܕܥܠܲܝܢ\nܕܐܸܠܘܼܠܵܐ ܟܠܵܝܗܝ ܡܛܲܠܸܩ ܗ̄ܘ̣ܵܐ ܠܲܡ ܡ̣ܢ ܫܘܼܪܵܝܐ. :ܐܸܢܗܘ̤ ܕܗܵܫܵܐ ܒܫܘܼܠܵܢ ܙܲܩܼ̈ܢܹܐ ܗܵܟܢ ܐܲܒܼܵܐܫ\nܟܡܵܐ ܡܲܒܼܐܸܫ ܗ̄ܘ̣ܵܐ ܐܸܠܘܼ ܫܲܒܼܩܹܗ ܡ̣ܢ ܝܘܿܡ ܕܲܗ̤ܘܲܝܢ. :ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ ܥܲܒܼܕܸܗ ܠܝܲܨܪܹܗ ܠܲܢ ܘܲܠܟܼܠܵܐ\nܕܲܒܼܒܼܝܼܫܘܼܬܹܗ ܢܸܒܼܩܸܐ ܕܲܗܒܼܵܐ ܕܦܵܪܘܿܫܘܼܬܲܢ. :ܒܹܗ ܡܲܠܸܦ ܠܲܢ ܙܢܲܝ̈ ܬܲܟܼܬܘܼܫܵܐ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ\nܘܒܹܗ ܡܵܘܕܲܥ ܠܲܢ ܥܲܠ ܥܘܼܕܪܵܢܹܗ ܕܲܡܢܲܛܲܪ ܠܲܢ. :ܠܚܲܪܬܹܐ ܢܲܛܪܹܗ ܠܩܹܐܪܣܵܐ ܪܲܒܵܐ ܕܲܡܥܲܬܼ ܠܹܗ\nܕܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܘܲܫܡܲܝܵ̈ܢܹܐ ܒܝܼܫܘܼܬܼ ܝܲܨܪܹܗ. :ܩܕܼܵܡ ܗܵܘ̇ ܝܵܘܡܵܐ ܕܲܡܚܲܕܸܬܼ ܒܹܗ ܒܪܝܬܼܵܐ ܕܲܒܼܪܵܐ\nܝܵܗܹ̇ܒܼ ܐܲܬܼܪܵܐ ܕܢܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܥܵܘܠܘܼܬܹܗ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܟܲܟܸܿܐ ܪܓܼܝܼܓܼ ܒܪܘܿܝܵܐ ܥܲܠ ܗܵܝ̇ ܫܲܒܼܦܩܹܗ\nܐܸܠܵܐ ܕܢܸܓܼܠܸܐ ܚܲܪ ܡܵܢܘܼܬܹܗ ܘܪܲܦܝܘܼܬܼ ܢܲܦܫܲܢ. :ܐܲܝܟ ܕܲܒܼܕܝܼܢܵܐ ܡܩܲ[ܛ]ܪܸܓܼ ܠܲܢ ܒܹܗ ܚܲܪܝܼܡܵܐܝܼܬܼ\nܕܠܵܐ ܥܝܼܪܝܼܒܲܢ ܒܩܹܐܪܣܵܐ ܕܚܲܫܹ̈ܐ ܕܲܚܠܵܦ ܩܘܼܫܬܵܐ. :ܩܹܐܪܣܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܲܡܛܝܲܒܼ ܠܲܢ ܕܢܸܥܒܸܿܕ ܥܲܡ̇ܢ\nܘܲܒܼܟܼܠ ܦܘܼܪ݁ ܣܝܼܢ ܒܵܥܹ̇ܐ ܕܢܲܛܥܹܝܢ ܡ̣ܢ ܨܹܝܕ ܩܘܼܫܬܵܐ.","english":"cleverly he conceals all within the boundary of his sign, and cleverly he opens his face and goes out and leads astray. For the day of his revelation is more abundant, if he does not diminish, that he might teach every man the evil of his stars against man. He teaches two things from his evil to the watchers of man: his destruction and the power of the creator that restrains his wrath. As with a finger he shows the good of his love toward us, that if not for him, he would have destroyed all from the beginning. If now at the end of the ages he is so evil, how much more evil would he have been if he had been left from the day of his existence? He makes a test of his nature for us and for all, that in his evil he might seek the gold of our discernment. By it he teaches us the tricks of deceit against the truth, and by it he makes known to us his help that saves us. At the end he keeps for us the great cup that he has prepared, that man and the heavens might see the evil of his nature. Before that day when he renews creation in the outer realm, he gives a sign that he will come to reveal his iniquity. It is not that the sluggish mind might doubt concerning this his abandonment, but that the heat of his madness and the weakness of our soul might be revealed. As is known, he goads us sharply with it, that we might not fall into the cup of sufferings that replaces the truth. It is the great cup that he has prepared for us to do with us, and in every turn he seeks to make us stray from the path of truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The Syriac term qērsā (ܩܹܐܪܣܵܐ) is a loanword from Greek κέρσος or Latin cerasus, meaning 'cup' or 'goblet'. In this passage it appears three times (lines 13, 15, 16) as a metaphor for the cup of suffering or deception that the Antichrist prepares.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܝܼܪܹ̈ܐ ܕܐ̄ܢܵܫܵܐ","severity":"info","text":"The phrase 'watchers of man' (ܥܝܼܪܹ̈ܐ ܕܐ̄ܢܵܫܵܐ) may echo Daniel 4:13 (LXX) or the Watcher angels of apocalyptic tradition, though no direct citation is present. Narsai uses it to denote those who observe human affairs, possibly angels or the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'great cup' (ܩܹܐܪܣܵܐ ܪܲܒܵܐ) prepared by the Antichrist reflects a common motif in Syriac eschatology, where the deceiver offers a cup of poison or illusion to lead souls astray. This imagery appears in earlier Syriac fathers such as Ephrem.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antitheses: the Antichrist's concealment vs. revelation, his evil vs. the creator's restraint, and the cup of suffering vs. the path of truth. This rhetorical pattern is typical of Narsai's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܩܲ[ܛ]ܪܸܓܼ","severity":"caution","text":"The verb ܡܩܲ[ܛ]ܪܸܓܼ (line 14) is partially restored; the manuscript may have a lacuna or scribal error. The reading 'goads' (from ܩܪܓ) is conjectural, supported by context but not certain.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'watchers of man' (ܥܝܼܪܹ̈ܐ ܕܐ̄ܢܵܫܵܐ) could refer to angels, demons, or human ascetics; the text does not specify. The reading taken is that they are angelic observers.","The 'great cup' (ܩܹܐܪܣܵܐ ܪܲܒܵܐ) is ambiguous: it may be a literal cup of poison or a metaphor for a trial or deception. The reading taken is metaphorical."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":":ܚܙܵܝܗܝ ܠܲܟܼܝܵܢܲܢ ܟܲܙܟܼܵܐ ܘܲܫܕܵܗ̇ ܠܓܲܢܒܵܪܘܼܬܹܗ\nܘܗܵܐ ܡܸܬܼ ܡܲܪܡܲܪ ܕܐܝܼܟܲܢ ܡ̣ܢ ܫܹܠܝ ܚܲܒܼ ܘܐܸܬܼܦܲܪܣ. :ܚܙ̣ܵܐ ܕܐܲܗܸܠ ܒܹܗ ܚܲܕ ܡ̣ܢ ܓܸܢܣܲܢ ܘܥܲܒܼܕܹܗ ܓܘܼܚܪܵܐ\nܘܗܵܐ ܡܸܬܼܦܲܪܣ ܕܢܸܬܼܒܲܥ ܥܝܼܪܬܹܿܗ ܡ̣ܢ ܩܲܪ̈ܝܒܼܵܘܗܝ. :ܚܙ̣ܵܐ ܕܐܸܬܥܲܠܝܼ ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ\nܘܗܵܐ ܡܸܬܼܚܲܫܲܒܼ ܕܢܲܥܒܼܵܪ ܕܲܪܓܹܗ ܒܚܲܪ ܡܵܢܘܼܬܼܵܐ. :ܚܙܑ̣ܵܐ ܕܐܸܫܬܼܥܒܲܕܘ ܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܹܗ\nܘܗܵܐ ܡܸܨܛܲܢܲܥ ܕܲܢܩܝܼܡ ܡܸܪܕܵܐ ܠܘܼܩܒܲܠ ܚܲܝܠܹܗ. :ܫܡܲܥ ܗ̄ܘ̣ܵܐ ܕܲܥܬܼܝܼܕ ܕܢܹܐܬܹܐ ܒܚܲܪܬܼܵܐ ܠܲܡܕܵ ܟ̱ܠܵܐ\nܘܲܡܥܲܬܸܿܕ ܠܹܗ ܙܲܝܢܵܐ ܕܥܵܘ̣ܠܹܗ ܕܢܹܐܬܹܐ ܒܕܘܼܡܝܹܗ. :ܫܡܲܥ ܕܲܒܼܫܘܼܒܼܚܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܢܵܚܹ̇ܬܼ ܠܐܲܪܥܵܐ\nܘܛܲܝܸܒܼ ܐܵܦ ܗܘ̤ ܓܘܼ̈ܕܹܐ ܕܫܹܐܕܹ̈ܐ ܕܲܢܙܲܚܝܘܼܢܵܝܗܝ. :ܫܡܲܥ ܕܲܒܼܕܝܼܢܵܐ ܕܠܵܬ ܫܘܼܠܵܡܵܐ ܥܬܝܼܕ ܕܢܸܫܬܲܢܲܩ\nܘܐܲܩܠܝܼ ܒܓܼܘܼܡܕܵܐ ܠܘܼܩܒܲܠ ܚܲܝܠܵܐ ܕܡܫܲܢܸܩ ܠܹܗ. :ܚܙ̣ܵܐ ܕܩܸܪܒܲܬ̤ ܠܵܗ̇ ܐܵܦܵܦܵܣܝܼܣ ܕܥܸܕܲܢ ܫܸܦܠܹܗ\nܘܗܵܐ ܡܸܫܬܲܢܹܐ ܐܲܝܟ ܩܵܛܘܿܠܵܐ ܒܥܸܕܲܢ ܡܵܘܬܹܿܗ. :ܫܲܪܝܼܪܵܐ ܠܹܗ ܕܠܵܐ ܡܬܼܦܲܠܲܛ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ\nܘܐܲܩܠܝܼ ܘܒܲܣܲܪ ܥܲܠ ܟܠ ܕܸܚ̈ܠܵܢ ܩܲܦܣܵܩ ܣܲܒܼܪܐ. :ܪܢ̣ܵܐ ܕܠܲܝܬܼ ܐܲܬܼܪܵܐ ܕܢܸܣܬܲܬܲܪ ܒܹܗ ܒܝܘܿܡ ܒܘܼܚܪܵܢܵܐ\nܘܝܼܨܸܦ ܣܲܓܿܝܼ ܕܢܸܓܼܡܘܿܪ ܪܸܓܿܬܹܗ ܥܵܘ̇ܠܵܐܝܼܬܼ. :ܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܵܐ ܥܒܲܕܬܹܗ ܕܢܲܥܘܸܠ ܕܠܵܐ ܚܵܘܣܵܐ\nܘܚܸܪܚܵܘܼܬܹܗ ܥܒܲܕܬܹܗ ܕܢܸܪܫܲܥ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ. ܠܫܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܥܵܒܼܘܿܕ ܘܬܐ ܢܦܲܩ ܡܵܪܚܵܐ:\nܘܥܲܠ ܥܵܒܼܘܿܕܵܐ ܘܲܥܒܼܵܕ ܐܝܼܕܵܘ̈ܗܝ ܒܥ̣ܵܐ ܕܢܸܫܬܲܥܠܸܐ.","english":"See him, the deceiver, how he casts down his might, and lo, he is stirred up as if from a place of rest, and is spread abroad. See how one from his race has gone astray in him and made him a mockery, and lo, he is spread abroad, that his city might be followed by his relatives. See how he has ascended to the high rank of the name of being, and lo, he is reckoned as if he would pass beyond his rank by the freedom of death. See how the cities and the land have been subjected under his dominion, and lo, it is possible that a rebel might rise up against his power. He heard that he who is destined to come at the end will bring an end, and he prepares the weapon of his iniquity, that he might come in his likeness. He heard that by the glory of the heavens he will descend to earth, and he also prepares the walls of demons for their shining. He heard that by a sign without end he is destined to be silenced, and he sets his foot in the abyss against the power that silences him. See how the apophasis of the church of his lowliness has drawn near, and lo, he is silenced like a murderer in the church of his death. It is certain for him that he will not escape from sorrow, and he sets his foot and hastens upon all fears, a capsizing of hope. He saw that there is no place where he might hide on the day of burning, and he strives greatly to accomplish his evil purpose wickedly. The multitude of his wickedness made him act wickedly without mercy, and his wanderings made him rage beyond measure. Beyond the measure of what he ought to do, he went out a wanderer, and upon the doer and the work of his hands he seeks to be consumed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܦܵܦܵܣܝܼܣ","severity":"info","text":"The Greek loanword apophasis (ἀπόφασις) here means 'condemnation' or 'sentence', not merely 'declaration'. Narsai uses it to signal the Antichrist's final judgment.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܲܪܬܵܐ ܠܲܡܕܵ ܟ̱ܠܵܐ","severity":"info","text":"Echoes of 2 Thessalonians 2:8 and Revelation 19–20, where the eschatological adversary is overcome by Christ at the end. Narsai adapts the Pauline 'he who is destined to come'.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܘܼ̈ܕܹܐ ܕܫܹܐܕܹ̈ܐ","severity":"info","text":"The 'walls of demons' reflects a tradition (cf. Ephrem, Hymns on the Nativity) that the Antichrist will mimic divine glory by marshalling demonic hosts. Narsai contrasts this with the true glory of the heavens.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙ̣ܵܐ ... ܘܗܵܐ","severity":"info","text":"The repeated pattern 'See … and lo' (ܚܙ̣ܵܐ … ܘܗܵܐ) structures the passage as a series of dramatic revelations, each followed by a consequence. This rhetorical device is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܵܛܘܿܠܵܐ","severity":"info","text":"The comparison of the Antichrist to a 'murderer' (ܩܵܛܘܿܠܵܐ) silenced in his own church echoes later Syriac apocalyptic commentaries that interpret the Antichrist's end as a public execution.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܲܦܣܵܩ ܣܲܒܼܪܐ","severity":"caution","text":"The phrase 'capsizing of hope' (ܩܲܦܣܵܩ ܣܲܒܼܪܐ) is rare; the first word may be a Greek loan (κατάπτωσις) or a scribal error. The sense is that the Antichrist's actions overturn all expectation.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܲܦܵܦܵܣܝܼܣ ܕܥܸܕܲܢ' could be read as 'the condemnation of the church' or 'the church's sentence'; the translation takes it as the Antichrist's own condemnation.","The identity of 'one from his race' (ܚܲܕ ܡ̣ܢ ܓܸܢܣܲܢ) is ambiguous: it may refer to a human follower or a demonic ally."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܠܘܼܩܒܲܠ ܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒ ܒܹܗ ܚܲܝܠܵܐ ܡܩܐܸܐ ܚܬܼܝܼܪܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܝܲܢ ܕܗܘ̤ ܠܹܗ ܡܲܟܸܿܐ ܒܚܸܪ ܚܵܘܼܬܼܗ. :ܥܲܡ ܨܸܒܼܝܵܢܐ ܕܝܲܩܲܪ ܐ̄ܢܵܫܵܐ ܡܲܩܪܸܒܼ ܥܲܛܠܵܐ\nܘܲܒܼܝܲܕ ܐܢܵܫܵܐ ܓܵܣܹ̇ܐ ܡܸܪܬܹܗ ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ. :ܒܝܲܕ ܒܲܪܢܵܫܵܐ ܦܪܲܩ ܒܵܪܘܿܝܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ\nܘܲܒܼܒܲܪ ܢܵܫܵܐ ܨܵܒܹ̇ܐ ܐܵܦ ܗܘ̤ ܕܢܵܘܒܸܿܕ ܐ̄ܢܵܫܵܐ. :ܠܐ̄ܢܵܫܵܐ ܓܒܼ݂ܵܐ ܠܹܗ ܐܲܠܵܗ ܟܠܵܐ ܘܚܲܪܲܪ ܒܹܗ ܟܠ\nܘܚܲܕ ܒܲܪܢܵܫܵܐ ܠܒܼ݂ܵܐ ܠܹܗ ܐܵܦ ܗܘ̤ ܕܲܢ̣ܫܲܥܒܸܕ ܟܠ. :ܡܫܝܼܚܵܐ ܘܡܲܠܟܵܐ ܩܪܵܝܗܝ ܒܵܪܘܿܝܵܐ ܠܐ̄ܢܵܫܵܐ ܕܲܓܼܒܵܐ\nܘܒܼܵܗ̇ ܒܲܕܡܘܼܬܼܵܐ ܡܟܲܢܸܐ ܠܐ̄ܢܵܫܵܐ ܕܗܵ݁ܘܹܐ ܥܘܼܡܪܹܗ. :ܕܠܵܐ ܙܘܼܘܓܼܵܐ ܓܲܒܼܠܹܗ ܒܟܲܪܣܵܐ ܠܡܸܦܪܲܩ ܐ̄ܢܵܫܵܐ\nܘܲܟܼܒܲܪ ܐܵܦ ܗܘ̤ ܗܵܕܹܐ ܡܲܛܸܒܼ ܥܲܠ ܗܵܘ̇ ܛܵܥܝܵܐ. :ܡ̣ܢ ܝܘܼܒܵܠܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܢܣܲܒܼ ܪܹܫܝܼܬܼܵܐ\nܘܕܲܡ ܝܼܗ̄ܘܼܕܵܝܵܐ ܗ̄ܘ̣ ܕܗܵܘܹ̇ܐ ܡܵܐܢܵܐ ܠܗܵܝ̇ ܛܵܥܝܼܘܼܬܼܵܐ. :ܒܟܼܠܗܹܝܢ ܕܲܗܘ̤̈ܝ ܒܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܡܸܕܡܵܐ ܐܵܦ ܗܘ̤\nܘܣܵܥܲ݁ܪ ܚܲܝܵܠܹܐ ܟܲܕ ܠܵܐ ܣܵܥܲ݁ܪ ܫܲܪܝܼܪܵܐܝܼܬܼ. :ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܐܸܬܼܵܐ ܠܥܵܠܡܵܐ ܦܲܓܼܪܵܢܵܐܝܼܬܼ\nܒܹܗ ܗܘ̤ ܐܵܬܹ̇ܐ ܐܵܦ ܗܘ̤ ܠܥܵܠܡܵܐ ܒܦܲܓܼܪܵܐ ܕܐ̄ܢܵܫܵܐ. :ܚܲܕ ܒܲܪ ܢܵܫܵܐ ܓܵܒܹ̇ܐ ܢܟܼܝܼܠ̈ܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ\nܘܲܡܕܲܝܲܪ ܒܹܗ ܐܲܟܼܡܵܐ ܕܕܲܝܲܪ ܟܲܣܝܵܐ ܒܐ̄ܢܵܫܵܐ. :ܒܐ̄ܢܵܫܵܐ ܥܵܡܲ݁ܪ ܣܵܢܐܵܐ ܕܐ̄ܢܵܫܵܬ ܕܢܲܛܥܹܐ ܠܐ̄ܢܵܫܵܐ\nܘܲܡܟܲܢܸܐ ܠܹܗ ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܐܲܟ ܗܵܝ̇ ܕܲܗܘ̤ܵܬܼ. :ܒܲܪ ܐܲܠܵܗܵܐ ܡܟܲܢܸܐ ܢܟܼܝܼܠܵܐ ܠܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܘܫܸܡ ܐܲܠܵܗܵܐ ܚܵܛܹ̇ܦ ܒܐܝܼܕܹܗ ܘܡܲܩܸܦ ܠܲܫܡܹܗ:\nܫܡܵܐ ܝܲܩܝܼܪܵܐ ܣܵܐܹ̇ܡ ܚܲܪܡܵܐ ܥܲܠ ܫܝܼܛܘܼܬܹܗ.","english":"against the power that he gave, he sets up a boastful power,\nand is not ashamed that he himself is the one who brings low his own race. With the will of a man who honors, the deceiver offers,\nand through a man he dares to cast his lot upon existence. Through a man the Creator saves the children of men,\nand through a man he also desires to destroy man. For man, God chose and freed all,\nand one man enslaved even him who would enslave all. The Creator called man \"Christ\" and \"king\" of the chosen,\nand in that likeness he covers the man who is to be his dwelling. Without a pair, he was formed in the womb to save man,\nand he also later brings this against that deceiver. From the stream of the house of Abraham he took his beginning,\nand the blood of a Jew is he who will be the vessel for that error. In all the generations of Adam, he too is something of both,\nand he performs mighty deeds while not truly performing. In that form in which he came into the world bodily,\nhe also comes into the world in the body of a man. One man chooses hidden ones from humanity,\nand in him he dwells like a hidden one in a man. In a man he dwells, a measure of men who lead man astray,\nand he covers him as the son of God, as if he were that. The son of God covers the hidden one, the son of destruction,\nand the name of God he seizes in his hand and affixes to his own name.\nThe heavy name places a spell upon his madness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܵܪܘܿܝܵܐ","severity":"info","text":"The Syriac term bārōyā (Creator) is used here in a pointed contrast: the Creator saves through a man (Christ), while the deceiver also works through a man (the Antichrist). This parallel underscores the Antichrist's mimetic strategy.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܝܘܼܒܵܠܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'from the stream of the house of Abraham' alludes to the Jewish lineage of the Antichrist, a tradition found in early Christian apocalyptic (e.g., Irenaeus, Haer. 5.30.2). Narsai here ties the Antichrist's origin to the Jewish people.","cites":[],"named_sources":["Irenaeus of Lyons"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܘܡܲܠܟܵܐ","severity":"info","text":"The Antichrist is called 'Christ and king' by the deceived, a parody of Christ's true titles. This reflects a common patristic theme (e.g., Cyril of Jerusalem, Catechesis 15) where the Antichrist usurps messianic and royal epithets to mislead.","cites":[],"named_sources":["Cyril of Jerusalem"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܐ̄ܢܵܫܵܐ ... ܒܐ̄ܢܵܫܵܐ","severity":"info","text":"The passage employs a repetitive, antithetical structure: 'through a man' (b-ʾenāšā) is used for both Christ's saving work and the Antichrist's destructive mimicry. This rhetorical parallelism emphasizes the deceptive symmetry between the two figures.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܒܲܪ ܐܵܦ ܗܘ̤ ܗܵܕܹܐ ܡܲܛܸܒܼ ܥܲܠ ܗܵܘ̇ ܛܵܥܝܵܐ","severity":"caution","text":"The Syriac here is textually uncertain: the verb mṭab (brings) may be corrupt or mispointed. The sense 'he brings this against that deceiver' is plausible but the exact reading is contested; some manuscripts may support a different verb.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܡܵܐ ܝܲܩܝܼܪܵܐ ܣܵܐܹ̇ܡ ܚܲܪܡܵܐ","severity":"info","text":"The 'heavy name' (šmā yaqqīrā) placing a 'spell' (ḥarmā) on madness echoes Syriac liturgical language, where divine names are invoked against demonic forces. Narsai may be drawing on baptismal exorcism formulae, common in East Syrian tradition.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without a pair' (dlā zūgā) could mean either 'without a spouse' or 'without an equal'; the context of the Antichrist's birth suggests the former, but the latter is not impossible.","The identity of 'the hidden one' (kasyā) is ambiguous: it may refer to the Antichrist's demonic nature or to a secret agent within humanity."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܘܣܵܥܹ̈ܐ ܕܢܸܣܲܩ ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ [...]ܠܐ ܡܲܦܵܣ ܠܗ\nܒܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ ܡܲܩܠܹܐ ܫܲܒܝܵܐ ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ. :ܘܲܒܼܚܸܪܝܵܢܵܐ ܚܵܛܹ̇ܦ ܢܵܘܡܹ̈ܐ ܕܐܲܠܵܗܘܼܬܼܵܐ\nܐܲܝܟ ܫܲܒܵܝܵܐ ܥܵܒܲ̇ܪ ܒܐܲܪܥܵܐ ܡܠܸܐ ܪܵܡܘܼܬܼܵܐ. :ܘܫܵܒܸ̇ܐ ܠܐ̄ܢܵܫܵܐ ܕܢܗܘܘܿܢ ܥܲܒܼ̈ܕܹܐ ܠܡܵܪܘܿܕܘܼܬܹܗ\n:ܒܪܹܫ ܓܵܠܘܼܬܼܵܐ ܡܲܦܲܩ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܗܵܘ ܢܲܝ̈ܗܘܿܢ\nܘܲܚܠܵܦ ܢܟܼܣܸ̈ܐ ܒܵܐܹ̇ܙ ܥܘܼܬܼܪܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ. :ܠܗܵܘܢܵܐ ܫܵܒܹ̇ܐ ܘܲܠܪܸܥܝܵܢܵܐ ܡܲܫܠܲܚ ܥܲܪܛܸܠ\nܘܲܚܠܵܦ ܦܲܓܼܪܵܐ ܒܢܲܦܫܵܐ ܡܒܲܙܲܚ ܘܲܡܨܲܥܲܪ ܠܵܗ̇. ܥܲܡ ܚܘܿܫܵܒܹ̈ܐ ܟܣܲܝ̈ܐ ܡܲܩܪܸܒܼ ܐܘܼܡܵܢܵܐܝܼܬܼ. ܕܢܸܗܘܸܐ ܡܫܲܥܒܸܿܕ ܟܠܹܗ ܐ̄ܢܵܫܵܐ ܠܲܪ̈ܓܼܝܼܓܼܵܬܹܗ. :ܐܘܡܵܢܵܐܝܼܬܼ ܡܪܲܟܸܿܒܼ ܩܹܐܪܣܵܐ ܕܲܡܛܲܝܒܼ ܠܹܗ\nܘܫܹܐ̈ܕܹܐ ܨܢܝܼ̈ܥܹܐ ܡܥܲܬܿܕܝܼܢ ܙܲܒܼܢܵܐ ܕܲܡܛܲܝܲܩ ܠܹܗ. :ܒܐܘܼܡܵܢܘܼܬܼܵܐ ܕܕܲܝ̈ܘܹܐ ܡܲܛܥܹܐ ܩܕܼܵܡ ܚܲܙܵܝܹ̈ܐ\nܘܛܠܵܢ̈ܝܵܬܼܵܐ ܕܠܵܐ ܫܲܪܝܼܪ̈ܢ ܡܚ̤ܵܘܹܐ ܠܥܲܝ̈ܢܹܐ. :ܒܡܹܐ ܚܲܕ ܥܲܝ̈ܢܹܐ ܡܩܝܼܡ ܗܲܓܵܓܹܐ ܩܕܼܵܡ ܒ̈ܒܼܵܬܼܵܐ\nܘܥܲܠ ܠܵܐ ܡܸܕܡ ܣܲܣܡܸܟ ܪܸ̈ܓܼܫܹܐ ܐܲܝܟ ܕܥܲܠ ܡܸܕܸܡ. :ܕܘܼܡܝܵܐ ܕܪܸ̈ܓܼܫܹܐ ܡܸܬܼܚܲܙ̈ܝܵܢܹܐ ܨܵܐܲܪ ܒܐܲܪܥܵܐ\nܘܲܡܕܲܡܹܐ ܠܗܘܿܢ ܐܲܝܟ ܗܵܘ̇ ܕܲܗܘ̤ܵܘ ܟܲܕ ܠܵܐ ܗܵܘܹ̇ܝܢ. :ܫܸܐ̈ܕܹܐ ܗܵܘܹ̇ܝܢ ܚܙܵܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܟܲܕ ܠܵܐ ܐܝܼܬܹܝܗ̇\nܘܲܡܫܲܪܪܝܼܢ ܠܵܗ̇ ܒܝܲܕ ܕܸܡ̈ܘܬܼܵܐ ܕܠܵܐ ܫܲܪܝܼܪ̈ܵܢ. ܗܸܢ̣ܘܿܢ ܗܵܘܹ̇ܝܢ ܣܡܲܝ̈ܐ ܘܚܲܪ̈ܫܹܐ ܘܦܹܐܦܲܐ ܘܠܲܠ̈ܓܹܐ. ܘܒܲܪ ܐܲܒܼܕܵܢܵܐ ܡܲܐܣܸܐ ܒܛܘܼܥܝܲܝ ܟܲܕ ܠܵܐ ܡܲܐܣܸܐ. ܗܸܢ̣ܘܿܢ ܩܵܥܹ̇ܝܢ ܐܲܝܟ ܐܲܠܝܨܹ̈ܐ ܩܕܼܵܡ ܦܲܩܪܘܼܬܹܗ:\nܘܗܘ̤ ܡܸܫܬܲܩܲܠ ܘܡܵܘܫܸܛ ܐܝܼܕܹܗ ܠܘܵܬܼ ܚܘܼܠܡܵܢܵܐ.","english":"and the steps that he ascended to the high stage [...] he does not appease him. With foolish arrogance he raises up a boast against the essence. And in the end he cuts down the powers of divinity, like a boastful one he passes through the earth full of height. And he subjugates the people who were his servants to his rebellion. At the head of the captivity he brings out a people from that place, and in place of thrones he squanders the wealth of their thoughts. To that one he subjugates and strips the thought of the mind, and in place of the body he plunders and oppresses the soul with the self. With hidden thoughts he offers artfully, so that he might subjugate all of humanity to his desires. Artfully he arranges a throne that he has prepared, and he prepares the wretched demons for the sacrifice that he has established. With the artistry of demons he deceives the spectators, and he shows unreal apparitions to the eyes. With water he raises up specters before the eyes of the onlookers, and upon nothing he establishes sensations as if upon something. The likeness of sensations that are seen he makes in the earth, and he makes them appear as if they were when they are not. Demons become a vision that exists when it does not, and he confirms it by means of unreal images. They become blind, deaf, dumb, and mute. And the son of perdition despises their error while not despising. They cry out like the afflicted before his command, and he is silent and stretches out his hand toward the sick.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܲܒܝܵܐ","severity":"info","text":"The term ܫܲܒܝܵܐ (šabyā) is rendered 'boast' or 'boastful one' in the English draft. It carries the sense of arrogant display, fitting the Antichrist's hubris.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܼܡܵܢܵܐܝܼܬܼ","severity":"info","text":"The adverb ܐܘܼܡܵܢܵܐܝܼܬܼ (ʾummānāʾīt) means 'artfully' or 'skillfully,' underscoring the Antichrist's deceptive craftsmanship, a key theme in Narsai's portrayal.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Antichrist's use of demonic arts to create illusions (e.g., 'specters,' 'unreal images') reflects a common trope in Syriac eschatology, where the deceiver mimics divine miracles through sorcery.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the Antichrist's rise, shifting from his political subjugation to his magical deceptions, building a contrast between his false power and divine truth.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the Antichrist 'stretching out his hand toward the sick' parallels earlier Syriac traditions (e.g., Ephrem) where the deceiver feigns healing to win followers.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna marked by [...] after 'high stage'; the missing words are uncertain but likely describe the Antichrist's ascent. The reading 'he does not appease him' assumes the subject is the Antichrist refusing to placate God or a figure of authority."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":":ܠܵܘ ܚ̇ܘܼܠܡܵܢܵܐ ܕܩܘܼܫܬܵܐ ܝܵܗܹ̇ܒܼ ܟܪܝܼܗ ܒܲܚܛܝܼܬܼܵܐ\nܠܚܘܼܠܡܵܢ ܢܲܦܫܵܐ ܪܓܼܝܼܓܼ ܕܲܢܚܲܒܸܿܠ ܠܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܐ̄ܣܟܹܿܡ ܗܵܘ̇ ܐܵܣܝܵܐ ܕܐܲܬ̤ܵܐ ܠܥܠܡܵܐ ܥܛܝܼܦ ܙܹܐܦܵܢܵܐ\nܘܩܪܵܐ ܠܐ̄ܢܵܫܵܐ ܕܬܵܘ ܐܸܬܼܐܲܣܵܘ ܗܵܢ̇ܘ ܕܹܝܢ ܡܘܼܬܼܘ. :ܡܵܘܬܵܐ ܩܲܫܝܵܐ ܡܠܸܐ ܚܘܼܠܡܵܢܹܗ ܕܐܵܣܝܵܐ ܢܟܼܝܼܠܵܐ\nܘܒܸܐܣܟܹܿܡ ܛܵܒܼܬܵܐ ܡܦܲܠܸܓܼ ܬܵܘܟܵܐ ܠܡܸܫܬܲܡܥܵܢܵܘ̈ܗܝ. :ܒܐܸܣܟܹܿܡ ܡܫܝܼܚܵܐ ܡܕܼܵܡܸܐ ܡܸܫܝܼܚܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ\nܘܢܵܓܸܕ ܨܐܕܼܵܘܗܝ ܟܸܢ̈ܫܹܐ ܕܥܲܡܡܹ̈ܐ ܕܲܢܙܚܝܘܼܢܵܝܗܝ. :ܐܲܝܟ ܙܲܕܝܼܩܵܐ ܡܪܝܼܡ ܒܲܪܬܼ ܩܵܠܹܗ ܠܨܹܝܕ ܚܲܛܵܝܹ̈ܐ\nܕܬܼܵܘ ܣܲܒܼܘ ܡܲܓܲܢ ܫܛܲܪ ܚܵܘܒܲܝ̈ܟܿܘܿܢ ܗܵܢ̇ܘ ܕܝܼܢ ܚܘܼܒܼܘ. :ܐܲܝܟ ܡܲܟܿܝܼܟܼܵܐ ܡܲܪܟܸܿܢ ܡܸܠܵܘ̈ܗܝ ܡܠܸܐ ܪܵܡܘܼܬܼܵܐ\nܘܡܲܟܿܝܼܟܼܵܐܝܼܬܼ ܙܵܪܲܥ̇ ܡܸܠܬܹܗ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ. :ܘܲܟܼܒܲܪ ܐܵܡܲ݁ܪ ܚܲܪ ܡܵܢܵܐܝܼܬ ܐܲܝܟ ܦܵܪܘܿܩܲܢ\nܕܚܘܼܪܘ ܒܝܼ ܕܢܝܼܚ ܐ̄ܢܵܐ ܘܢܘܼܚܘ ܡ̣ܢ ܚܘܼܬܼܪܵܐ ܒܐܣܟܸܿܡ ܢܝܼܚܘܼܬܼܝ. :ܘܲܟܒܲܪ ܡܲܟܼܪܸܙ ܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܥܵܘܼ̇ܠ ܟܠܹܵܗ\nܘܟܼܵܐܹ̇ܐ ܒܒܼܝܼ̈ܫܹܐ ܒܝܼܫܵܐ ܕܠܵܐ ܐܝܼܬܼ ܦܸܚܡܵܐ ܠܪܘܼܫܠܹܗ. :ܘܲܟܼܒܲܪ ܫܵܪܸܐ ܩܸܨܡܸ̈ܐ ܘܢܸܚ̈ܫܹܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ\nܐܲܝܟ ܕܲܢܫܲܪܲܪ ܙܹܐܦܵܢܘܼܬܹܗ ܕܠܵܐ ܙܘܼܥܙܵܥܵܐ. :ܘܲܟܼܒܲܪ ܗܵܘܹ̇ܐ ܗܘ̤ ܕܲܠܩܘܼܒܼܠܵܐ ܕܐܘܼܡܵܢܘܼܬܹܗ\nܡܸܣܲܬܼ ܕܢܲܕ ܢܲܚ ܝܲܨܪܸܗ ܒܝܼܫܵܐ ܠܘܼܩܒܲܠ ܡܵܪܹܗ. :ܘܲܟܼܒܲܪ ܟܦܲܪ ܒܲܐܚܝܵܢܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܐ̄ܪܵܙܹܗ\nܡܸܣܲܬܼ ܕܢܸܚܛܘܿܦ ܫܡܵܐ ܝܲܩܝܼܪܵܐ ܕܢܘܼܟܼܪܵܝ ܠܲܫܡܹܗ. :ܘܲܟܼܒܲܪ ܓܵܥܲܪ ܒܟܼܘܼܡܪܹ̈ܐ ܕܐܩܝܼܡ ܒܹܝܬܼ ܣܸܓܼܕܵܬܹ̈ܗ\nܡܸܣܲܬܼ ܕܲܢܩܝܼܡ ܗܵܝ̇ ܬܲܪܥܝܼܬܼܵܐ ܕܡܸܣܬܲܓܼܕܵܢܵܐ ܗ̄ܘ̣.","english":"He does not give the healing of truth to the sick one in sin.  \nHe is eager for the healing of the soul, that he may destroy the confession of his words.  \nHe is the figure of a physician who came into the world, wearing a crown,  \nand called to the people, \"Come, be healed by that one who is dead.\"  \nA harsh death filled the healing of the boastful physician,  \nand with a good figure he distributes a reward to his hearers.  \nIn the figure of the Messiah, the Messiah of deceit imitates,  \nand he draws to his side the tribes of the peoples by his deception.  \nLike a righteous one, he raises his voice toward sinners:  \n\"Come, take forgiveness; cancel your debts, that one who is guilty.\"  \nLike a humble one, he bends his words, full of pride,  \nand humbly sows his word in the thought of the people.  \nAnd sometimes he speaks freely, like a savior:  \n\"Look at me, that I am a brother, and be freed from distress by my figure of brotherhood.\"  \nAnd sometimes he proclaims forgiveness, a wicked one, wicked in all,  \nand he lies in wait for the evil ones, an evil one for whom there is no limit to his mind.  \nAnd sometimes he begins lots and charms of Chaldean art,  \nas if to confirm his crown without disturbance.  \nAnd sometimes he becomes the opposite of his art,  \nbecause he changes his evil nature against his Lord.  \nAnd sometimes he denies the brotherhood of the bearers of his mystery,  \nbecause he snatches the honored name of remembrance for his own name.  \nAnd sometimes he rebukes the priests whom he set up in the houses of his worship,  \nbecause he sets up that worship which is to be worshipped.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܟܹܿܡ","severity":"info","text":"The Syriac term ܐܣܟܹܿܡ (from Greek σχῆμα) means 'figure, form, guise'. Narsai uses it repeatedly to stress the Antichrist's deceptive appearance as a healer, messiah, or righteous man.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܵܘ ܣܲܒܼܘ ܡܲܓܲܢ ܫܛܲܪ ܚܵܘܒܲܝ̈ܟܿܘܿܢ","severity":"info","text":"The call 'Come, take forgiveness; cancel your debts' echoes the language of absolution in early Syriac baptismal and penitential liturgy, not a single biblical verse, but reminiscent of Matthew 9:6 and Acts 2:38.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܨܡܸ̈ܐ ܘܢܸܚ̈ܫܹܐ ܕܟܲܠܕܵܝܘܼܬܼܵܐ","severity":"info","text":"Lots and charms of Chaldean art refer to astrological divination and magic associated with Babylonian/Chaldean tradition, often condemned by Syriac fathers as demonic deception.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܟܼܒܲܪ ... ܘܲܟܼܒܲܪ","severity":"info","text":"The repeated phrase ܘܲܟܼܒܲܪ ('and sometimes') introduces a series of antitheses, each contrasting the Antichrist's outward piety with his inner evil, building a rhetorical catalogue of hypocrisy.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ","severity":"info","text":"The phrase 'Messiah of deceit' parallels the common Syriac epithet for the Antichrist as ܡܫܝܼܚܵܐ ܕܲܓܵܠܵܐ (the lying Messiah), found in Ephrem and later apocalyptic tradition.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܢܚܲܒܸܿܠ ܠܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ","severity":"caution","text":"The phrase 'destroy the confession of his words' is ambiguous: ܫܘܼܘܕܵܝ may mean 'confession' (of faith) or 'agreement'; the sense is that the false healer subverts his own stated principles.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that one who is dead' (ܗܵܢ̇ܘ ܕܹܝܢ ܡܘܼܬܼܘ) is unclear: possibly a dead healer or a reference to a pagan cult figure; the text does not specify.","The phrase 'he sets up that worship which is to be worshipped' (ܕܡܸܣܬܲܓܼܕܵܢܵܐ ܗ̄ܘ̣) may imply the Antichrist establishes a cult of self-worship, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܘܲܟܼܒܲܪ ܬܵܢܹ̇ܐ ܕܡ̇ܢ ܛܵܥܹ̇ܝܢ ܐܢ̄ܬܲܘܿܢ ܒܵܬܲܪ ܛܘܥܝܲܝ\nܕܠܵܐ ܐ̄ܢܵܫ ܢܲܟܠ ܕܡ̣ܢ ܨܹܝܕ ܩܘܼܫܬܵܐ ܡܲܛܥܸܐ ܠܐ̄̈ܢܵܫܵܐ. :ܐܘܿ ܟܡܵܐ ܐܘܼܡܵܢ ܣܵܢܐܵܐ ܕܐ̄ܢܵܫܵܐ ܘܲܕ ܥܵܒܼܘܿܕܵܐ\nܐܸܠܵܐ ܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒ ܒܹܗ ܚܲܝܠܵܐ ܠܵܐ ܚܵܣܹ̇ܝܢ ܠܹܗ. :ܐܘܿ ܟܡܵܐ ܡܲܪܵܚ ܛܪܘܼܢܵܐ ܕܪܵܪܸܕ ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ\nܘܐܸܠܵܐ ܐܝܼܬܼܝܵܐ ܕܐܝܼܬܼܵܘܗܝ ܘܐܝܼܬܼܵܘܗܝ ܠܵܐ ܡܫܲܥܒܲܕ ܠܹܗ. :ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ ܡܪܲܕ ܡܵܪܘܿܕܵܐ ܒܪܵܡܘܼܬܼ ܪܘܼܚܹܗ\nܘܥܲܠ ܗܵܘ̇ ܪܸܡܙܵܐ ܕܲܒܼܪܵܝܗܝ ܥܲܡ ܟܠ ܐܲܩܠܝܼ ܘܒܲܣܲܪ. :ܒܲܫܡܵܐ ܚܲܝܵܐ ܩܵܪܹܐ ܢܲܦܫܹܗ ܡܝܼܬܼ ܒܲܚܛܵܝܗܵܘ̈ܗܝ\nܘܐܲܠܵܗܵܐܝܼܬܼ ܡܚܵܘܸܐ ܥܘܼܬܼܪܹܗ ܠܥܹܝܢ ܚܲܙܵܝܵܘ̈ܗܝ. :ܡܫܝܼܚܵܐ ܘܡܲܠܟܵܐ ܐܡܲ݁ܪ ܕܐܝܼܬܲܝ ܡܫܝܼܚ ܒܲܚܛܝܼܬܼܵܐ\nܘܠܲܡܫܲܡܫܵܢܵܘ̈ܗܝ ܩܵܪܹܐ ܫܠܝܼܚܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ. :ܫܹܐ̈ܕܹܐ ܡܫܲܕܲܪ ܐܲܝܟ ܟܵܪ̈ܘܿܙܹܐ ܠܟܼܠ ܐܲܬܼܪ̈ܘܵܢ\nܘܢܦܩܝܼܢ ܙܵܪܥܝܼܢ ܛܸܒܵܐ ܣܲܢܝܵܐ ܕܝ̣ܘܿܡ ܡܹܐܬܼܝܼܬܹܗ. :ܩܠܹ̈ܐ ܫܓܼܝ̈ܫܹܐ ܡܲܪܡܹܝܢ ܒܐܸܕܢܹ̈ܐ ܕܫܵܡܘܿܥܲܝ̈ܗܘܿܢ\nܘܠܲܝܬܿ ܡܲܫܡܲܥܬܼܵܐ ܕܠܵܐ ܡܸܫܬܲܓܼܫܵܐ ܒܣܘܼܥܪ̈ܢܲܝܗܘܿܢ. :ܫܠܸܩ ܠܹܗ ܙܲܒܼܢܵܐ ܕܐܪ̈ܙܸܐ ܘܛܘܼ̈ܦܣܹܐ ܩܵܥܹ̇ܝܢ ܚܲܪ̈ܡܹܐ\nܘܐܸܬ̣ܵܐ ܫܪܵܪܵܐ ܕܨܝܕ ܗ̄ܘ̣ܵܐ ܒܣܸܦܪܸ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ. :ܩܘܼܡܘ ܦܘܿܩܘ ܩܲܒܸܿܠܘ ܩܘܼܫܬܵܐ ܓܲܠܝܵܐ ܒ̈ܢܲܝ ܡܘܼܠܟܵܢܵܐ\nܘܣܲܒܼܘ ܛܵܒܼܬܼ̈ܐ ܕܲܡܠ݂ܲܟ ܛܵܒܼܵܐ ܠܨܸܒܼܝܵܢܲܝ̈ܟܿܘܿܢ. :ܦܘܼܫܘ ܡ̣ܢ ܗܸܪܓܵܐ ܘܡ̣ܢ ܥܸܢܝܵܢܵܐ ܕܫܘܼܡܠܵܝ ܐ̄ܪ̈ܙܹܐ\nܘܲܚܬܼܘܿܡܘ ܣܸܦܪܹ̈ܐ ܕܲܢܛܘܼܪ̈ܬܵܐ ܦܲܓܼܪ̈ܢܝܵܬܼܵܐ. :ܠܡ̇ܢ ܡܸܬܼܒܲܥܝܵܐ ܡܲܚܙܝܼܬܼ ܛܘܼܦܵܣܹ̈ܐ ܠܪܸ̈ܥܝܵܢܲܝܟܿܘܿܢ\nܚܘܼܪܘ ܘܐܸܬܼܒܲܩܵܘ ܚܲܬܿܝܼܬܼܵܐܝܼܐܬܼ ܒܹܗ ܒܲܫܪܵܪܵܐ.","english":"And he increases the error of those who err, who follow after their error, so that no man tastes the truth that heals men. Oh, how skilled is the physician of men and of the flock! Yet the power that he gives them gives them no strength. Oh, how arrogant is the rebel who tramples upon being! Yet the being that is, and is, does not subdue him. Upon being, the rebel rebels with the loftiness of his spirit, and upon that sign of his Creator, with all flesh and blood. In the name of the living, he calls himself dead in his sins, and divinely he shows his wealth to the eyes of his beholders. \"Messiah and king,\" he says, \"I am the Messiah in the Church,\" and he calls his servants \"apostles of righteousness.\" He sends out demons like heralds to all regions, and they sow the tares of the evil seed of the day of his coming. They cast confused voices into the ears of their hearers, and there is no hearing that is not disturbed by their doings. The veil of mysteries and types has gone up, and the truth that was in the books spiritually has come. \"Arise, go out, receive the truth revealed in the children of the kingdoms, and take the good things of the good king for your desire. Cease from meditation and from the contemplation of the completion of mysteries, and seal the books of the order of the bodily types. For what is necessary, show the types to your thoughts; look and be confirmed certainly in the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܘܡܲܠܟܵܐ","severity":"info","text":"The Antichrist claims the titles 'Messiah and king,' a direct parody of Christ's royal and messianic identity. Narsai emphasizes the deception by having the false messiah appropriate ecclesial language.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܵܪܥܝܼܢ ܛܸܒܵܐ ܣܲܥܝܵܐ","severity":"info","text":"The image of sowing tares (ܛܸܒܵܐ ܣܲܥܝܵܐ) echoes the Parable of the Tares (Matthew 13:24–30), where the devil's agents corrupt the harvest. Narsai applies it to the Antichrist's deceptive preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܠܝܼܚܹ̈ܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The Antichrist's 'apostles of righteousness' invert the true apostles. This reflects a common apocalyptic trope in Syriac literature, where the false messiah mimics Christ's ministry to lead the faithful astray.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܘܼܡܘ ܦܘܿܩܘ ܩܲܒܸܿܠܘ","severity":"info","text":"The passage shifts from descriptive narrative to direct exhortation with imperatives ('Arise, go out, receive'), marking a rhetorical climax. This mimics the style of a homiletic address, urging the audience to reject false teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒ̈ܢܲܝ ܡܘܼܠܟܵܢܵܐ","severity":"caution","text":"The phrase 'children of the kingdoms' (ܒ̈ܢܲܝ ܡܘܼܠܟܵܢܵܐ) is ambiguous: it may refer to earthly rulers or to angelic beings. The translation opts for a political reading, but the Syriac could imply a cosmic hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the children of the kingdoms' is unclear—whether earthly rulers or celestial beings. The reading here follows the political interpretation.","The phrase 'the truth that was in the books spiritually' (ܒܣܸܦܪܸ̈ܐ ܪܘܼܚܵܢܵܐܝܼܬܼ) may contrast with the Antichrist's material deception, but the exact referent of 'books' is unspecified."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܦܘܼܫܘ ܡ̣ܢ ܥܲܡܠܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ ܕܣܲܓܿܝܼ ܥܲܡܠܹܗ:\nܘܢܘܼܚܘ ܒܲܠܡܹܐ ܢܵܐ ܕܲܥܬܼ̈ܝܼܕܼܵܬܼܵܐ ܕܟܼܵܣ̈ܝܵܢ ܒܲܩܢܘܿܡܝ. :ܐܘܿ ܡ̣ܢ ܦܘܼܡܵܐ ܡܡܲܠܸܠ ܪܘܼܫܥܐ [ܕ]ܠܵܐ ܡܸܬܼ ܡܲܠܲܠ\nܟܡܵܐ ܡܸܫܬܲ ܥܠܸܐ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕ ܐܵܦܸܢ ܩܲܠܝܼܠ. :ܐܘܿ ܡ̣ܢ ܦܲܩܪܵܐ ܕܦܲܩܝܼܪ ܝܲܨܪܹܗ ܛܵܒܼ ܡ̣ܢ ܟܲܠܒܵܐ\nܘܐܲܡܝܼܢ ܢܵܒܲ݁ܚ ܘܠܵܐ ܡܸܬܼ ܒܲܝܲܢ ܕܲܒܼܡ̇ܢ ܢܵܒܲ݁ܚ. :ܐܘ ܠܲܟܼܬܼܝܫܵܐ ܕܟܵܬܹ̇ܫ ܢܲܦܫܹܗ ܟܲܕ ܠܵܐ ܐܲܠܝܼܚܨ\nܘܡܲܪܡܸܐ ܗܸܪܬܼܵܐ ܒܹܝܬܼ ܐܪ̈ܥܵܢܹܐ ܘܠܲܫܡܲܝܵܢܹ̈ܐ. :ܠܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܕܵܠܲܚ̇ ܪܘܼܓܼܙܹܗ ܕܪܲܓܲܘܼܙܬܼܵܢܵܐ\nܘܥܲܠ ܪ̈ܘܼܚܵܢܹܐ ܘܥܲܠ ܦܲܓܼܪ̈ܢܹܐ ܓܵܣܸ̇ܐ ܡܸܪܬܹܗ. :ܒܐ̄ܢܵܫܵܐ ܥܵܡܲܪ ܐܲܝܟ ܡܵܐ ܕܲܥܵܡ݂ܲܪ ܒܚܸܘܝܵܐ ܒܪܵܫܝܼܬܼ\nܘܲܡܢܲܟܸܿܬܼ ܒܹܗ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܐܲܝܟ ܕܲܠܚܵܘܵܐ. :ܐܲܝܟ ܕܲܒܼܢܲܝܬܵܐ ܡܟܲܣܸܐ ܟܝܵܢܹܗ ܒܦܲܓܼܪܵܢܘܼܬܵܐ\nܐܲܝܟ ܕܐܸܬܼܟܲܣܝܼ ܒܚܸܘܝܵܐ ܒܥܕܸܢ ܘܲܛܥܵܐ ܘܐܲܛܠܝܼ. :ܐܲܝܟ ܐܹܘܪܓܵܢܘܿܢ ܗܵܘܹ̇ܐ ܦܲܓܼܪܵܐ ܠܩܲܛܝܼܢܘܼܬܹܗ\nܘܲܒܼܗܲܕܡܹ̈ܐ ܡܬܲܪܓܸܿܡ ܩ̈ܐܐ ܕܲܡܠܹܝܢ ܪܘܼܫܥܵܐ. :ܗܘ̤ ܘܠܸܓܝܘܿܢܵܘ̈ܗܝ ܥܵܐܹ̇ܠ ܫܵܪܹܐ ܒܢܘܿܣܵܐ ܛܲܡܵܐܐ\nܘܲܡܩܲܒܿܠܝܼܢ ܒܹܗ ܣܸܓܼܕܲܬ̤ ܥܵܘ̣ܠܵܐ ܡ̣ܢ ܪ̈ܲܫܝܼܓܹܐ. :ܟܠܹܗ ܚܲܝܠܹܗ ܡܙܲܡܸܢ ܫܵܪܹ̇ܐ ܠܘܲܥܕܼܵܐ ܕܦܲܓܼܪܹܗ\nܕܢܸܐ ܬܸܘܿܢ ܢܙܲܚܝܘܢ ܦܵܩܪܸ̈ܐ ܠܦܲܩܪ̈ܵܐ ܕܲܦܩܝܼܪ ܡܸܢܗܘܿܢ. :ܟܠܗܘܢ ܕܲܝ̈ܘܹܿܐ ܡܲܪܗܸܛ ܩܘܼܕܡܵܘܗܝ ܕܲܝܘܵܐ ܡܓܲܫܡܵܐ\nܕܲܢܣܲܒܿܪܘܼܢܵܝܗܝ ܐܲܝܟ ܫܲܪܝܼܪܵܐ ܠܕܲܓܵܠ ܟܠܹܗ. :ܟܠܗܘܿܢ ܫܸܐܕܹ̈ܐ ܫܵܓܼܫܝܼܢ ܠܐܲܪܥܵܐ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܕܢܸܗܘܸܐ ܪܵܗܹ̇ܛ ܫܸܡ ܛܵܥܝܘܼܬܹܗ ܩܲܠܝܼܠܵܐܝܼܬܼ.","english":"they remain from the labor of righteousness, whose toil is great.  \nAnd they delight in the signs of the times, which are hidden in the depth.  \nOh, from a mouth that speaks folly that cannot be spoken,  \nhow much it ascends and is not diminished even a little!  \nOh, from a body that is poorer than a dog, yet its nature is good,  \nand it brings forth poison that cannot be discerned by the one who drinks it.  \nOh, the wrestler who wrestles himself without being seen,  \nand casts confusion between the earthly and the heavenly.  \nHe stirs up the wakeful and the sleeping with the wrath of the wrathful one,  \nand over spirits and over bodies he spreads his bitterness.  \nIn the sleeping one he dwells, as he dwelt in the serpent at the beginning,  \nand through him he poisons the sleepers, as with a snake.  \nAs a garment, he covers his nature with corporeality,  \nas he was covered in the serpent at the time of deceit and error.  \nLike a magician, the body becomes for his deception,  \nand through the limbs he interprets the signs that are full of folly.  \nHe and his legions enter and dwell in a foul vessel,  \nand they receive in him the worship of iniquity from the erring.  \nAll his power he gathers, he begins the time of his body,  \nso that he may cause the poor bodies to be broken by bodies.  \nAll the demons run before him, the demon that is embodied,  \nso that their hope, as if it were true, is for the deceiver of all.  \nAll the demons disturb the earth on the day of his revelation,  \nso that the name of his error runs swiftly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠ","severity":"info","text":"The Syriac term ܕܲܓܵܠ (daggālā) means 'deceiver' or 'impostor' and is the standard Syriac designation for the Antichrist. Narsai uses it here as a proper title, emphasizing the figure's role as the ultimate deceiver.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as he dwelt in the serpent at the beginning","severity":"info","text":"This phrase alludes to the serpent in the Garden of Eden (Genesis 3), understood in Syriac tradition as a vehicle for Satan. Narsai draws a parallel between the serpent's possession and the Antichrist's dwelling in a human body.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"like a magician","severity":"info","text":"The comparison of the Antichrist to a magician (ܐܹܘܪܓܵܢܘܿܣ) reflects a common trope in Syriac apocalyptic literature, where the Antichrist uses deceptive signs and wonders to lead people astray. Narsai emphasizes the illusory nature of his power.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Oh, from a mouth ... Oh, from a body ... Oh, the wrestler","severity":"info","text":"The passage employs a series of exclamatory 'Oh' (ܐܘ) clauses, a rhetorical device that builds intensity and highlights the paradoxical nature of the Antichrist: he speaks folly, is poorer than a dog, and wrestles unseen.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"as he dwelt in the serpent at the beginning","severity":"info","text":"The motif of the Antichrist dwelling in a sleeping person like the serpent at the beginning parallels earlier Syriac traditions (e.g., Ephrem, Commentary on the Diatessaron) that link the Antichrist's incarnation to Satan's possession of the serpent.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"all the demons run before him","severity":"info","text":"This depiction of demons serving the Antichrist reflects later Syriac and Eastern Christian apocalyptic traditions, where the Antichrist is portrayed as a commander of demonic forces. Narsai's vivid imagery influenced subsequent Syriac homilies on the end times.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܒܲܠܡܹܐ ܢܵܐ ܕܲܥܬܼ̈ܝܼܕܼܵܬܼܵܐ ('they delight in the signs of the times') is ambiguous: it may refer to the Antichrist's followers delighting in deceptive portents, or to the Antichrist himself taking pleasure in misleading signs. The reading adopted follows the English draft's interpretation of the followers.","The phrase ܦܲܩܪܵܐ ܕܦܲܩܝܼܪ ܝܲܨܪܹܗ ܛܵܒܼ ('a body that is poorer than a dog, yet its nature is good') is textually uncertain: the Syriac could be read as 'a body that is poor, its nature good' or 'a body poorer than a dog, its nature good.' The translation follows the latter, emphasizing the paradox of the Antichrist's humble appearance."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":":ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܦܵܪܣܝܼܢ ܢܸܫ̈ܒܸܐ ܕܲܡܨܝܼ̈ܕܵܬܹܗ\nܕܲܢܨܘܼܕܘܼܢܵܝܗܝ ܠܥܵܠܡܵܐ ܒܪܝܼܪܵܐ ܒܲܥܪܝܼܡܘܼܬܹܗ. :ܘܵܝ ܠܲܟܼܝܵܢܲܢ ܡ̣ܢ ܡܲܟܿܝܵܢܲܢ ܕܲܟܼܡܵܐ ܡܕܲܪܲܡ\nܕܒܲܢ ܡܲܛܥܹܐ ܠܲܢ ܡ̣ܢ ܨܸܝܕ ܩܘܼܫܬܵܐ ܕܠܑܵܐ ܪܓܼܝܼܫܝܼܢܲܢ. :ܘܵܝ ܠܹܗ ܠܓܸܢܣܲܢ ܡ̣ܢ ܓܲܝܵܣܵܐ ܕܥܲܡܝܼܢ ܥܲܡܹܗ\nܘܲܡܓܲܝܸܣ ܠܹܗ ܘܠܵܐ ܡܸܬܼܒܲܝܲܢ ܒܲܢܟܼܝܼܠܘܼܬܹܗ. :ܘܵܝ ܠܹܗ ܠܛܘܼܗܡܲܢ ܡ̣ܢ ܒܲܪ ܛܘܼܗܡܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܲܡܒܲܙܲܚ ܒܹܗ ܘܗܲܢܝܼ ܒܸܙܚܸܗ[...] ܥܲܠ ܪܸܥܝܵܢܹܗ. :ܘܵܝܠܲܢ ܡ̣ܢ ܗܵܘ̇ ܫܒܼܵܒܼܵܐ ܒܝܼܫܵܐ ܕܐܝܼܬܼ ܒܲܬܼܚܘܼܡܲܢ\nܕܥܵܠܹ̇ܒܼ ܟܠܝܘܿܡ ܘܠܵܐ ܡܸܬܼܡܲܠܝܵܐ ܥܵܠܘܿܒܼܘܲܬܹܿܗ. :ܗܵܐ ܒܨܝܼܪ ܩܲܠܝܼܠ ܐܲܠ̈ܦܹܐ ܐܸܫܬܵܐ ܡܸܥܠܲܒܼ ܥܵܠܹ̇ܒܼ\nܘܬܼܘܼܒܼ ܣܝܼܡܵܐ ܠܹܗ ܕܐܵܦ ܗ̤ܝ ܢܵܘ̈ܡܹܐ ܕܚܲܝܲܝ̈ܢ ܢܸܣܲܒܼ. :ܠܚܲܝܹ̈ܢ ܒܵܥܹ̇ܐ ܕܢܲܥܕܸܐ ܡܸܢܲܢ ܒܫܘܼܠܵܡ ܙܲܒܼ̈ܢܹܐ\nܘܠܵܐ ܡܲܪ ܫܸܠ ܠܹܗ ܗܵܘ̇ ܨܸܒܼܝܵܢܵܐ ܕܲܩܪܵܢ ܨܲܠܡܹܗ. :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܐܸܬܸܐ ܨܹܐܕܲܝܢ ܒܐ̄ܢܵܫܵܐ ܕܡܸܢܲܢ\nܕܒܹܗ ܒܲܟܼܝܵܢܲܢ ܢܨܘܼܕ ܠܲܟܼܝܵܢܲܢ ܐܲܝܟ ܕܲܒܼܦܲܚܵܐ. :ܦܲܚܵܐ ܗܵܘܹ̇ܐ ܗܵܘ̇ ܒܲܪܢܵܫܵܐ ܠܗܵܘ̇ ܨܲܝܵܕܵܐ\nܘܥܵܐܹ̇ܠ ܟܵܡܹ̇ܢ ܠܓܼܵܘ ܡ̣ܢ ܦܲܓܼܪܢ ܕܲܢܨܘܼܕܵܢ ܒܹܗ. :ܚܙ̣ܵܐ ܕܲܒܼܐ̄ܢܵܫܵܐ ܦܲܪܩܲܢ ܛܵܒܼܵܐ ܡ̣ܢ ܒܝܼܫܘܼܬܹܗ\nܘܗܵܐ ܡܸܬܼܦܲܪܲܣ ܕܢܲܦܢܹܝܢ ܨܹܐܕܼܵܘܗܝ ܒܝܲܕ ܒܲܪܢܵܫܵܐ. :ܚܙ̣ܵܐ ܕܠܵܐ ܡܸܫܟܲܚ ܕܗܘ̤ ܒܲܠܚܘܿܕܼܵܘܗܝ ܢܲܩܪܸܒܼ ܠܲܢܝܼ̈ܢ\nܘܐܸܓܲܪ ܐ̄̈ܢܵܫܵܐ ܕܢܸܬܼ ܟܲܬܲܫ̈ ܒܹܗ ܥܲܡ ܚܹܐܪܘܼܬܲܢ. :ܒܐܝܼܕܵܐ ܕܐ̄ܢܵܫܵܐ ܡܵܘܚܸܕ ܣܲܝܦܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ\nܘܚܵܪܹܒܼ ܣܸܕܪܸ̈ܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ.","english":"over all and in every place he spreads his nets, which are his snares, to catch the world with his cunning. Woe to the hunters from the hunters, how much they ascend, for they lead you astray from the truth, which you do not perceive. Woe to the deceiver from the deceiver, who mingles with his people and deceives them, and is not ashamed in his power. Woe to the type from the son of a type of spiritual ones, and he mocks him, and his mockery is upon his thought. Woe to us from that evil neighbor who is at our border, who daily overflows and whose overflow is not filled. Behold, six thousand years have nearly passed, and again it is set that even the days of our lives will be taken. For our lives he seeks to cut off from us at the end of times, and that desire which formed his image does not cease. With this sign, he came to hunt us with the fire of men, by which the hunters hunt the hunters like a snare. A snare becomes that man for that hunter, and he enters and hides within the flesh of the one who hunts with it. See how by the fire of men the good one escapes from his evil, and behold, he is spread out to save his prey from the hand of man. See that he is not able alone to bring forth our signs, and he sent the fire of men to fight with him against our freedom. By the hand of man he wields the sword of his bitterness, and destroys the ranks of the enemies who are without mercy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܵܝ ܠܲܟܼܝܵܢܲܢ ܡ̣ܢ ܡܲܟܿܝܵܢܲܢ","severity":"info","text":"The repeated exclamation 'Woe to the hunters from the hunters' underscores the paradox of the Antichrist's deception: he is both hunter and hunted, a theme of self-consuming evil.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܗܡܲܢ","severity":"info","text":"The Syriac term ܛܘܼܗܡܲܢ (ṭuhmā) means 'type' or 'kind,' here used in a genealogical or typological sense: the Antichrist is a 'type' from a 'son of a type' of spiritual beings, possibly alluding to his demonic origin.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܐܲܠ̈ܦܹܐ ܐܸܫܬܵܐ ܡܸܥܠܲܒܼ","severity":"info","text":"The reference to 'six thousand years' reflects a common early Christian chronological framework, derived from the Septuagint, which placed the world's age at about 6000 years in the 5th–6th centuries, a period Narsai likely wrote in.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ","severity":"info","text":"The 'sword of his bitterness' echoes New Testament imagery of spiritual warfare (e.g., Rev 1:16; Eph 6:17), though no direct citation is present; the sword symbolizes the Antichrist's coercive power over human freedom.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̄̈ܢܵܫܵܐ ܕܢܸܬܼ ܟܲܬܲܫ̈","severity":"info","text":"The 'fire of men' likely refers to demonic or human agents (possibly heretics or persecutors) that the Antichrist deploys; in Syriac ascetic tradition, 'fire' often symbolizes temptation or spiritual trial.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܓܲܝܸܣ ܠܹܗ ܘܠܵܐ ܡܸܬܼܒܲܝܲܢ","severity":"caution","text":"The phrase 'and is not ashamed in his power' is textually uncertain; the Syriac verb ܡܸܬܼܒܲܝܲܢ (mitbayyaʿ) could also mean 'is not revealed' or 'is not perceived,' affecting the interpretation of the Antichrist's hiddenness.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hunters' (ܡܲܟܿܝܵܢܲܢ) is ambiguous: it may refer to the Antichrist's agents or to human souls ensnared by him.","The phrase 'fire of men' (ܐ̄̈ܢܵܫܵܐ ܕܢܸܬܼ) could denote literal persecution or metaphorical spiritual trials."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":":ܠܓܼܵܘ ܡ̣ܢ ܦܲܓܼܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ ܥܵܐܹ݁ܠ ܟܵܡܹ̇ܢ\nܘܲܡܫܲܕܸܐ ܒܹܗ ܒܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܓܹܐܪܹ̈ܐ ܕܪܘܼܓܼܙܹܗ. ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܓܸܠܝܵܐ ܡܲܩܪܸܒܼ ܥܲܡ̇ܢ ܢܲܟܿܘܼܠܬܼܵܢܵܐ:\nܘܠܵܘ ܒܲܩܛܝܼܪܵܐ ܥܵܨܸ̇ܐ ܠܝܲܨܪܢ ܕܢܸܫܬܲܥܒܲܕ ܠܹܗ. :ܒܐ̄ܢܵܫܵܐ ܡܬܼܪܓܸܿܡ ܥܲܡ ܚܹܐ ܪܘܼܬܲܢ ܩ̈ܐܹܐ ܢܟܼܝܼ̈ܠܹܐ\nܘܲܡܚܲܬܼ ܚܸܬܼ ܠܲܢ ܐܲܝܟ ܨܲܝܵܕܵܐ ܠܘܲܥܕܵܐ ܕܢܸܟܼܠܵܘ̈ܗܝ. :ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܕܲܡܪܝܼܡ ܩܵܠܹܗ ܒܐܲܪܥܵܐ ܘܩܵܥܹ̇ܐ ܠܐ̄ܢܵܫܵܐ\nܕܐ̄ܢܵܐ ܐ̄ܢܵܐ ܐ̄ܢܵܫܵܐ ܕܦܸܪܩܸ̇ܬܼ ܐ̄ܢܵܫܵܐ ܘܬܼܘܼܒܼ ܦܵܪܸܩ ܐ̄ܢܵܐ. :ܬܵܘ ܣܲܒܼܘ ܒܐܝܼ̈ܕܲܝ ܚܲܝܹ̈ܐ ܚܲ[...]ܬܹ̈ܐ ܩܵܥܹ̇ܐ ܢܟܼܝܼܠܵܐ\nܟܲܕ ܡܵܘܗܒܼܬܹܗ ܡܵܘܬܵܐ ܗ̄ܝ̣ ܟܠܵܗ̇ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܠܡܵܘܬܿܢ ܨܵܒܸ̇ܐ ܘܲܒܟܼܠ ܥܸ̈ܠܠܲܢ ܪܓܼܝܼܓܼ ܕܲܢܡܝܼܬܲܢ\nܘܐܸܠܘܼܠܵܐ ܣܝܵܓܼ ܪܸܡܙܵܐ ܒܐܲܦܵܘ̈ܗܝ ܡܛܲܠܸܩ ܗ̄ܘ̣ܵܐ ܠܲܢ. :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܟܠܵܝܗܝ ܒܲܬܼܚܘܼܡܵܐ ܠܪܘܼܓܼܙܹܗ ܩܲܫܝܵܐ\nܘܡܵܐ ܕܡܲܪܫܸܠ ܠܹܗ ܬܘܼܒܼ ܟܠܹ̇ܿܐ ܠܹܗ ܕܠܵܐ ܢܵܘܒܸܕ ܠܲܢ. :ܗܘ̤ ܡܲܪ ܫܸܠ ܠܹܗ ܕܢܸܓܼܡܘܿܪ ܪܸܓܿܬܹܗ ܨܲܗܝܲܬ̤ ܠܲܕ ܡ̇ܢ\nܘܗܘ̤ ܟܵܠܹ̇ܐ [ܠܹܗ] ܕܢܵܘܕܲܥ ܚܘܼܒܹܗ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ. :ܡܸܢܹܗ ܕܓܸܢܣܲܢ ܡܫܲܕܲܪ ܪܸܡܙܹܗ ܘܟܼܠܹ̇ܿܐ ܪܘܓܼܙܹܗ\nܕܢܸܚܙܸܐ ܘܢܸܒܼܗܲܬܼ ܕܐܝܼܬܼ ܒܹܗ ܒܓܸܢܣܲܢ ܕܢ̇ܦܹܩ ܠܐܘܪܥܹܗ. :ܚܲܕ ܐܝܙܓܲܕܵܐ ܡܫܲܕܲܪ ܡܸܢܲܢ ܨܹܝܕ ܒܝܼܫܘܼܬܗ\n:ܘܲܡܫܲܠܸܐ ܠܵܗ̇ ܠܲܫܓܸܝܫܘܼܬܹܗ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ\n:ܒܲܕ ܡܘܼܬܼ ܨܸܡܚܵܐ ܡ̣ܢ ܐܸܣܦܹܝܪܵܐ ܕܵܢܲܚ̇ ܡ̣ܢ ܫܠܸܝ\nܘܪܵܕܼ̇ܦ ܚܸܫܟܵܐ ܕܲܫܟܼܝܼܪ̈ܬܹܗ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ. :ܐܲܝܟ ܪܲܒܿ ܚܲܝܠܵܐ ܢܵܦ̇[...]ܦ ܠܐܘܼܪ ܥܹܗ ܒܲܪ ܬܵܘ̈ܬܒܹܐ\nܘܡܲܥܕܐ ܡܸܢܹܗ ܫܒܝܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ.","english":"into the visible body he enters and lies in wait, and casts into it the arrows of his wrath. Not openly does he offer battle with the world, nor with a sword does he cut off the race that is to be enslaved by him. With a man he converses as with a friend, with cunning words, and casts down the net like a hunter upon his prey. It is a man who raises his voice in the land and cries out to a man, \"I am a man, I have saved a man, and again I will save a man.\" \"Come, take in my hands the living [...]\" cries the cunning one, while his gift is death, all of it without end. He desires death, and in all causes is eager for likenesses, and were it not for the restraint of a sign upon his face, he would destroy you. A hidden sign restrains all his harsh wrath within the boundary, and when he slackens it, again he checks it, that he may not destroy you. He slackens it that he may complete his desire, thirsting for you, and he checks it that he may make known his love for the race. From the race he sends his sign and restrains his wrath, that he may see and be ashamed that there is in the race one who goes forth to meet his way. He sends a messenger from them against his wickedness, and calms his agitation with the sound of his words. When the shoot of the sword from the sphere withers from the quiet, and pursues the darkness of his snares from humanity. Like a commander he [...] the way of the son of the inhabitants, and removes from him the captivity of man by the power of the spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܓܼܵܘ ܡ̣ܢ ܦܲܓܼܪܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ","severity":"info","text":"The Antichrist enters the visible body (the world or humanity) covertly, casting arrows of wrath; this contrasts with open warfare, emphasizing deception.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The Syriac term 'remzā' (sign) here denotes a hidden or restraining sign on the Antichrist's face, which checks his destructive wrath; it may allude to a divine or eschatological marker.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܐ̄ܢܵܫܵܐ ܕܦܸܪܩܸ̇ܬܼ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The cry 'I am a man, I have saved a man' echoes salvific claims, possibly parodying Christ's self-identification or alluding to deceptive messianic pretenders in apocalyptic tradition.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܦܹܝܪܵܐ","severity":"info","text":"The term 'espeirā' (sphere) likely refers to a celestial or astrological sphere, reflecting late antique cosmological ideas about the Antichrist's influence emanating from the heavens.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܡܫܲܕܸܐ ܒܹܗ ܒܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ ܓܹܐܪܹ̈ܐ ܕܪܘܼܓܼܙܹܗ","severity":"info","text":"The passage alternates between the Antichrist's hidden actions (entering, casting arrows) and his public deceptions (crying out, offering gifts), building a contrast between appearance and reality.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܲ[...]ܬܹ̈ܐ","severity":"caution","text":"The Syriac text has a lacuna at 'ḥa[...]tē' (living [...]) in the cry 'Come, take in my hands the living [...]', leaving the object uncertain; the English draft supplies 'living' but the full noun is lost.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'ḥa[...]tē' leaves the exact noun (e.g., 'living waters' or 'living souls') uncertain; the reading 'living' is a plausible restoration.","The phrase 'shoot of the sword from the sphere' is syntactically ambiguous; it may describe a cosmic or military action of the Antichrist."],"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":":ܒܚܝܠܵܐ ܕܪܘܼܚܵܐ ܐܬܸ̇ܐ ܒܚܲܪܬܼܵܐ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ\nܕܢܸܦܘܿܩ ܢܲܩܪܸܒܼ ܥܲܡ ܡܵܪܘܿܕܵܐ ܡܬܲܪܓܲܡ ܙܹܐܦܵܐ. :ܪܘܼܚܵܢܵܐܝܼܬܼ ܡܲܩܪܸܒܼ ܥܲܡܹܗ ܕܙܹܐܦܵܢܵܝܵܐ\nܘܲܡܚܵܘܸܐ ܠܹܗ ܕܐܝܼܬܼ ܒܹܗ ܒܦܲܓܼܪܢ ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ. :ܒܙܲܒܼܢܵܐ ܕܣܵܒܲܪ̇ ܕܓܼܵܡܲ݁ܪ ܪܸܓܿܬܗ ܒܦܲܓܼܪ̈ܢܵܝܹܐ\nܡܕܝܼܡ ܦܲܓܼܪܵܢܵܐ ܘܲܡܦܲܪܣܸܬ ܠܵܗ̇ ܠܪܓܵܠܘܼܬܹܗ. :ܒܝܵܘܡܵܐ ܕܪܵܢܹ̇ܐ ܕܗܵܐ ܡ̣ܢ ܟܲܕܘܼ ܐܲܡܠܸܟ ܥܲܠ ܟܠ\nܡܪܝܼܡ ܚܲܕ ܓܲܒܼܪܵܐ ܡܸܠܲܬܼ ܦܘܼܡܹܗ ܘܲܡܫܲܠܸܦ ܠܹܗ. ܡܸܢܲܢ ܢܵܦܹ̇ܩ ܓܲܒܼܪܵܐ ܠܩܘܼܒܼܠܹܗ ܕܲܡܠܸܐ ܚܘܼܬܼܪܵܐ. ܘܐܵܚܹ̇ܕ ܥܲܡܹܗ ܕܲܪܵܐ ܒܓܸܠܝܵܐ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ. :ܡ̣ܢ ܡܲܫܪܝܼܬܲܢ ܡܙܲܝܸܢ ܪܘܼܚܵܐ ܚܲܕ ܒܲܪ ܚܲܝܠܵܐ\nܘܲܡܫܲܕܲܪ ܠܹܗ ܕܢܸܜܒܸܿܕ ܩܹܐܪܣܵܐ ܥܲܡ ܦܵܩܪܘܼܬܹܗ. :ܒܦܲܓܼܪܢ ܐܲܦܪܸܒܼ ܥܲܡ ܚܐܪܘܼܬܲܢ ܘܚܵܒܲܬܼ ܡܸܢܹܗ\nܘܡܸܢܹܗ ܕܦܲܓܼܪܢ ܚܵܐܹ̇ܒܼ ܐܵܦ ܗܘ̤ ܘܡܲܗܸܠ ܒܹܗ ܟܠ. :ܒܦܲܓܼܪܵܐ ܕܲܚܙܵܝܗܝ ܟܲܕ ܡܸܬܼܚܲܒܲܠ ܒܲܪ̈ܓܼܝܼܓܼܵܬܹܗ\nܒܹܗ ܡܚܵܘܹܐ ܠܹܗ ܐܵܦ ܐܠܝܼܵܐ ܓܲܢ̄ܒܵܪܘܼܬܹܗ. :ܦܲܓܼܪܵܐ ܕܲܡܪܲܕ ܡ̣ܢ ܚܘܼܒܵܠܵܐ ܕܡܵܘܬܵܐ ܝܲܥܢܵܐ\nܥܵܒܹ̇ܕ ܩܹܐܪܣܵܐ ܥܲܡ ܡܵܪܘܿܕܼܵܐ ܕܐܲܥܠ ܡܵܘܬܵܐ. :ܩܹܐܪܣܵܐ ܪܲܒܵܬ ܗܵܘܹ̇ܐ ܒܐܲܪܥܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼ̈ܢܹܐ\nܕܡܸܬܼܟܲܬܿܫܝܼܢ ܒܹܗ ܬܪܹܝܢ ܦܲܓܼܪ̈ܢܹܐ ܒܲܢܼܪܹܝܢ ܚܲܝ̈ܠܹܐ. :ܩܘܼܫܬܵܐ ܘܙܹܐܦܵܐ ܠܵܒܼܫܝܼܢ ܙܲܝܢܵܐ ܥܲܠ ܪܸ̈ܓܼܫܝܗܘܿܢ\nܘܫܵܕܹ̇ܝܢ ܓܹܐܪܹ̈ܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ ܚܲܕ ܠܘܼܩܒܲܠ ܚܲܕ. :ܒܩܘܫܬܵܐ ܡܚܲܙܲܩ ܒܲܪ ܬܵܘ̈ܬܵܒܹܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܒܲܪ ܐܲܒܼܕܵܢܵܐ ܥܛܝܼܦ ܐܸܣܟܹܿܡܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ. :ܒܲܪ ܝܲܡܝܼܢܵܐ ܠܒܼܝܼܫ ܫܸܪܝܵܢܵܐ ܕܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܒܲܪ ܐܲܒܼܕܵܢܵܐ ܡܟܲܒܲܡ ܪ̈ܘܼܩܥܹܐ ܕܥܵܘ̣ܠܵܐ ܢܕܝܼܕܵܐ.","english":"with the power of the spirit he comes at the end, the spirit of falsehood. He offers battle with the rebel, the interpreter of wrath. Spiritually he offers battle with the wrathful one, and shows him that there is in the body the power of the spirit. By the sacrifice he thinks to complete his desire in the bodily ones, he despises the bodily and spreads out his dominion. On the day of his running, from when he has reigned over all, he raises up a man, the word of his mouth, and draws him out. From it the man goes out to meet the one full of confidence, and takes up with him a contest openly for the sake of all creatures. From the camps the spirit stirs up a mighty man and sends him to wage war with his rebel. In the body he fights with the free ones and sins against it, and from it the body also sins and destroys all in it. In the body that he sees when it is corrupted by his members, in it he shows also his own heroic power. The body that rebels from the corruption of death understands, it wages war with the rebel who brought death. A great war will be in the land at the end of times, in which two bodies are arrayed with their forces. Truth and falsehood put on armor over their senses, and shoot arrows of their words one against the other. In truth the son of the inhabitants strengthens himself entirely, and the son of destruction is clothed in the form of falsehood. The son of the sea puts on the armor of righteousness, and the son of destruction covers the shields of iniquity with a garment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܹܐܦܵܐ","severity":"info","text":"The term ܙܹܐܦܵܐ (zēpā) is rendered 'falsehood' in the English draft. In Narsai's usage it denotes the Antichrist's deceptive spiritual power, contrasting with ܩܘܼܫܬܵܐ (truth).","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The word ܩܹܐܪܣܵܐ (qērsā) appears three times, meaning 'contest' or 'war'. It is a Greek loanword (κῆρυξ? but here likely from κρίσις or κῆρ?); Narsai uses it for the eschatological struggle between truth and falsehood embodied in two bodies.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܝܲܡܝܼܢܵܐ","severity":"info","text":"The phrase ܒܲܪ ܝܲܡܝܼܢܵܐ (bar yamyāṯā, 'son of the sea') likely alludes to the beast from the sea in Revelation 13:1, a common typology for the Antichrist in Syriac tradition.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܐܲܒܼܕܵܢܵܐ","severity":"info","text":"The epithet ܒܲܪ ܐܲܒܼܕܵܢܵܐ (bar abaddānā, 'son of destruction') echoes the Syriac term for the Antichrist as a figure of perdition, common in Narsai's homilies and in earlier Syriac apocalyptic (e.g., Ephrem).","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the Antichrist's spiritual deception to a physical, open war between two bodies (the righteous and the wicked), marked by the repeated use of ܦܲܓܼܪܵܐ (body) and ܩܹܐܪܣܵܐ (contest).","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܪ ܝܲܡܝܼܢܵܐ","severity":"caution","text":"The phrase ܒܲܪ ܝܲܡܝܼܢܵܐ is ambiguous: it could mean 'son of the seas' (plural) or 'son of the west' (yamā = sea, but also west). The English draft takes it as 'son of the sea', consistent with apocalyptic imagery, but the plural form may be a scribal variant.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܲܪ ܝܲܡܝܼܢܵܐ (bar yamyāṯā) is ambiguous: it may mean 'son of the seas' or 'son of the west'. The reading 'son of the sea' is adopted, following the apocalyptic context and the English draft."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܢܒܼܝܼܵܐ ܕܩܘܼܫܬܵܐ ܣܝܼܡ ܣܲܢܘܼܪܬܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܦܵܥܠܵܐ ܢܟܼܝܼܠܵܐ ܩܪܝܼܡ ܥܲܠ ܪܹܫܹܗ ܛܵܣܵܐ ܕܙܹܐܦܵܐ. ܟܹܐܢܵܐ ܡܲܩܪܸܒܼ ܒܫܸܡ ܟܸܐܢܘܼܬܼܵܐ ܓܲܢ̄ܒܵܪܵܐܝܼܬ:\nܘܥܵܘܲ݁ܠ ܟܠܹܗ ܡܫܵܕܹܐ ܡܸ̈ܠܹܐ ܕܟܲܕܵܒܼܘܼܬܼܵܐ. :ܟܲܕܵܒܼܵܐܝܼܬܼ ܡܲܩܪܸܒܼ ܒܝܼܫܵܐ ܒܒܼܝܼܫܵܐ ܟܢܵܬܹܗ\nܘܫܲܪܝܼܪܵܐܝܼܬܼ ܢܵܨ̇ܚ ܩܘܼܫܬܵܐ ܒܦܘܼܡ ܐܸܠܝܼܵܐ. :ܟܲܕ ܒܼܘܼܬܼܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܙܲܝܢܹܗ ܕܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܘܪܘܼܚܵܐ ܡܝܲܚܸܨ ܠܟܼܵܪܘܿܙܘܼܬܹܗ ܕܚܼܨ ܪܸܥܝܵܢܵܐ. :ܒܪܘܼܚܵܐ ܩܵܥܹ̇ܐ ܐܲܝܟ ܫܝܦܘܿܪܵܐ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ\nܘܨܵܝ̇ܬܲܝܢ ܩܵܠܹܗ ܒܢܲܝ̈ ܦܵܠܚܘܼܬܼܵܐ ܪܘܼܚܵܢܵܝܵܬܵܐ. :ܒܛܘܼܥܝܲܝ ܠܵܥܹ̇ܙ ܫܠܝܼܚܵܐ ܢܟܼܝܼܠܵܐ ܥܲܡ ܟܲܕܵܒܹ̈ܐ\n:ܘܡܸܫܬܡܥܝܼܢ ܠܹܗ ܐܲܝܟ ܗܵܘ̇ ܫܸܡܠܵܐ ܕܚܵܘܵܐ ܠܚܸܘܿܝܵܐ\n:ܠܒܼܘܼܛܵܠ ܢܸܟܼܠܹܗ ܕܢܲܟܿܘܼܠܬܼܵܢܵܐ ܐܵܬܹ̇ܐ ܢܒܼܝܼܵܐ\nܕܠܵܐ ܬܸܣܬܲܬܲܬ ܛܘܼܥܝܲܝ ܕܝܼܠܹܗ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ. :ܕܢܸܐܢܸܐ ܢܫܲܠܸܡ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܐܵܬܹ̇ܐ ܒܚܲܪܬܼܵܐ\nܕܢܲܦܢܸܐ ܠܸܒܵܐ ܕܥܵܛ̈ܠܲܝ ܠܸܒܵܐ ܠܘܵܬܼ ܣܘܼܟܵܠܵܐ. :ܠܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܡܚܵܬܸܿܡ ܩܵܠܹܗ ܕܟܼܵܪܘܿܙ ܩܘܼܫܬܵܐ\nܕܩܲܕܡܲܬ̤ ܙܲܥܩܲܬ̤ ܕܗܵܐ ܐܹܠܝܼܵܐ ܐܸܬ݂ܵܐ ܘܐܵܬܹ̇ܐ. :ܐܹܠܝܼܵܐ ܠܲܡ ܐܵܬܹ̇ܐ ܕܢܲܟܲܪܸܙ ܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ\nܡܵܕܹܝܬ ܓܲܠܝܵܐ ܗ̄ܝ̣ ܕܒܹܗ ܡܸܬܼܚܲܬܲܡ ܟܠܡܵܐ ܕܲܟܼܬܼܝܼܒܼ. :ܠܫܘܼܪܵܪ ܡܸ̈ܠܹܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܐܵܬܹܐ ܢܲܟܸܦܵܐ\nܘܛܵܐܸ̇ܢ ܣܲܓܿܝܼ ܘܲܡܦܲܪܣܸܐ ܠܹܗ ܠܙܹܐܦܵܐ ܒܓܼܠܝܵܐ. :ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܢܵܚܹ̇ܬܼ ܩܵܐܹ̇ܡ ܒܡܸܨܥܲܬܼ ܫܹ̈ܐܕܹܐ\nܘܐܵܚܹ̇ܕ ܕܲܪܵܐ ܥܲܡ ܚܲܣܝܼܢܵܐ ܘܚܲܝ̈ܠܵܘܬܹܗ.","english":"the champion of truth sets the seal of faith,\nand the mighty worker places the crown of victory on his head. He offers battle in the name of righteousness, mightily,\nand casts all iniquity into the words of falsehood. Falsely the evil one offers battle with the evil one, his fellow,\nand truly truth triumphs through the mouth of Elijah. For all the armor of the son of perdition is falsehood,\nand the spirit refines the proclamation of the one who hates right thought. In spirit he cries out like a trumpet, the champion of the spirit,\nand his voice is heard among the spiritual orders. The mighty apostle contends with the liars in error,\nand is heard by them like the one who shows the serpent to the serpent.\nFor the destruction of all the power of the deceiver comes the champion,\nso that his error may not be established in the thought of man. For the one who fulfills what is written comes at the end,\nto turn the heart of the perverse of heart toward understanding. To the word of truth the voice of the herald of truth is sealed,\nfor the first cry is, “Behold, Elijah has come and is coming.” Elijah has not come to proclaim the way of truth,\nfor it is clearly known that in him all that is written is sealed. For the confirmation of the words of falsehood comes the liar,\nand he leads many astray and spreads falsehood openly. Like an athlete he stands in the midst of demons,\nand takes up the contest with the righteous one and his hosts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܒܼܝܼܵܐ ܕܩܘܼܫܬܵܐ","severity":"info","text":"The phrase 'champion of truth' (gabbārā d-quštā) is a recurring epithet in Narsai's homilies for the eschatological figure of Elijah, contrasting with the Antichrist as 'champion of falsehood'.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"The reference to Elijah's return ('Behold, Elijah has come and is coming') echoes Malachi 4:5 (LXX/MT 3:23) and its reception in Syriac tradition, where Elijah heralds the eschaton and combats the Antichrist.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The athletic imagery ('like an athlete he stands in the midst of demons') draws on the Greco-Roman agonistic metaphor common in Syriac ascetical and apocalyptic literature, where the righteous contest with demonic forces.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic contrast: the champion of truth (Elijah) versus the champion of falsehood (Antichrist), with the middle section emphasizing the deceptive proclamation of the latter and the true cry of the former.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܕܵܒܼܵܐܝܼܬܼ ܡܲܩܪܸܒܼ ܒܝܼܫܵܐ ܒܒܼܝܼܫܵܐ ܟܢܵܬܹܗ","severity":"info","text":"The phrase 'falsely the evil one offers battle with the evil one, his fellow' parallels Narsai's earlier depiction of the Antichrist as a counterfeit imitator of Christ, a theme also found in Ephrem's Hymns on the Nativity.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܲܟܲܪܸܙ ܐܘܼܪܚܵܐ ܕܩܘܼܫܬܵܐ","severity":"caution","text":"The line 'Elijah has not come to proclaim the way of truth' is ambiguous: it may mean Elijah's role is not proclamation but combat, or it may be a rhetorical denial anticipating his true coming. The Syriac allows both readings.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Elijah has not come to proclaim the way of truth' is ambiguous: it could mean his function is not preaching but combat, or it could be a rhetorical negation before affirming his actual coming. The Syriac syntax does not resolve this.","The identity of 'the one who fulfills what is written' is ambiguous: it may refer to Elijah or to the Antichrist, depending on how the preceding contrast is parsed."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܟܠܗܘܿܢ ܫܹ̈ܐܕܹܐ ܐܵܚ̇ܕܝܼܢ ܥܲܡܹܗ ܕܲܪܵܐ ܩܲܫܝܵܐ\nܘܗܘ̤ ܥܲܡ ܟܠܗܘܿܢ ܘܠܵܐ ܚܵܣ̇ܢܝܼܢ ܠܵܗ̇ ܠܓܼܢ̄ܒܵܪܵܘܼܬܹܗ. :ܚܲܝܠܵܗ ܕܪܘܼܚܵܐ ܡܚܲܝܹܠ ܦܲܓܼܪܹܗ ܘܙܵܘ̈ܥܝܲ ܢܲܦܫܹܗ\nܘܠܵܐ ܡܸܬܼܪܲܦܸܐ ܡ̣ܢ ܬܼܟܲܬܘܼܫܵܐ ܕܲܚܠܵܦ ܡܵܪܹܗ. :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܙܲܟܿܝܹܗ ܒܩܹܐܪܣܵܐ ܕܟܼܟܼܡܪ̈ܝ ܒܲܥܵܐܐ\nܗܘ̤ ܡܙܲܟܸܿܐ ܠܹܗ ܐܵܦ ܒܲܩܪܵܒܼܵܐ ܕܥܲܡ ܡܵܪܘܿܕܵܐ. :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܝܲܗ̣̄ܒ ܒܹܗ ܚܲܝܠܵܐ ܒܝܵܘ̈ܗܝ ܐܵܚܵܒܼ\nܕܢܸܟܼܪܵܘܿܫ ܐܘܼܪܚܵܐ ܠܗܵܝ̇ ܙܟܼܵܘܼܬܼܵܐ ܕܲܒܼܫܘܼܠܵܡܵܐ. ܪܲܗܒܘܿܢܵܐ ܗܲܘ̣ܵܬ̤ ܚܲܪ ܒܵܐ ܕܲܥܒܼܵܕ ܒܟܼܘܼܡܪ̈ܝ ܒܲܥܠܵ. ܕܗܵܕܹܐ ܚܲܪܒܵܐ ܕܲܥܬܼܝܼܕ ܕܢܸܬܼܒܲܥ ܒܡܲܫܪܝܼܬܼ ܫܹ̈ܐܕܹܐ. :ܐ̄ܪܙܵܐ ܨܵܪ ܒܹܗ ܪܸܡܙܵܐ ܕܲܓܼܒܼܵܝܗܝ ܠܲܢܒܼܝܼܘܼܬܼܵܐ\nܘܲܥܬܼܝܼܕ ܕܢܸܓܼܡܘܿܪ ܫܪܵܪܵܐ ܕܡܸܠܵܘ̈ܗܝ ܒܝܲܕ ܣܘܼܥܪ̈ܢܹܐ. :ܒܐ̄ܪܙܵܐ ܩܵܛܹ̇ܠ ܢܒܼ̈ܝܹܐ ܕܫܘܼܩܪܵܐ ܢܒܼܝܼܵܐ ܕܩܘܼܫܬܵܐ\nܕܲܟܼܡܵܐ ܕܲܗܘ̤ܵܬ̤ ܗܵܟܼܢ ܗܵܘܝܵܐ ܒܫܘܼܠܵܡ ܙܲܒܼ̈ܢܹܐ. :ܒܐܝܼܕ̈ܵܘܗܝ ܢܲܟܸܣ ܠܦܵܠܲܝܲܚ̈ ܫܹ̈ܐܕܹܐ ܠܒܸܗܬܲܬܼ ܫܹ̈ܐܕܹܐ\nܘܒܹܗ ܡܸܬܼܦܲܪܣܸܐ ܐܵܦ ܗܘ̤ ܪܲܒܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ. :ܠܕܲܓܵܠܘܼܬܼܵܐ ܕܗܵܘ̇ ܕܲܓܵܠܵܐ ܡܦܲܪܣܸܐ ܟܹܐܢܵܐ\nܘܲܡܟܲܐܲܪ ܠܹܗ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܘܲܒܼܢܲܝ̈ܢܫܐ. :ܒܙܲܒܹܢܵܐ ܕܬܼܵܩܦܵܐ ܕܲܓܵܠܘܼܬܹܗ ܡܲܩܪܸܒܼ ܥܲܡܹܗ\nܘܲܡܩܲܛܪܓ ܠܹܗ ܕܕܲܓܵܠܵܐܝܼܬܼ ܡܲܩܠܹܐ ܒܓܼܘܼܡܕܵܐ. :ܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܡܲܒܼܗܸܬܼ ܚܘܼܬܼܪܵܐ ܕܲܛܪܘܿܢܘܼܬܹܗ\nܘܲܡܫܵܘܕܲܥ ܠܹܗ ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܲܢ. :ܒܝܲܨܪܹܗ ܒܝܼܫܵܐ ܚܵܪ ܒܵܪܘܝܵܐ ܡ̣ܢ ܫܘܼܪܝܵܐ\nܘܩܲܕܸܡ ܣܵܡ ܒܲܢ ܚܹܝܠ ܥܘܼܕܵܪܵܢܹܗ ܕܢܲ[ܩ]ܪܸܒܼ ܥܲܡܹܗ.","english":"All the demons take hold with him, a harsh generation, and he with all of them, and he does not fear for his valor. The power of the spirit strengthens his body and the movements of his soul, and he is not wearied from the contest on behalf of his Lord. That command which conquers him in the crown of the priests of Baal, he also conquers in the battle with the rebel. In this sign, he gives him power in the days of Ahab, that the way of victory in the end may be shown. A terror was kindled in him because of what the priests of Baal did, for this sword that is prepared to be wielded in the camp of demons. A mystery was sealed in him, a sign of his election to combat, and it is prepared to fulfill the truth of his words through deeds. By the mystery he slays the wicked of falsehood, the wicked of truth, as it was, so it is at the end of the sacrifices. In his hands he hides the fallen of the demons, to the shame of the demons, and through him the great one of falsehood is also refuted. To the falsehood of that false one, the priest refutes, and he confounds the eye of the angels and the watchers. In the sacrifice of the strength of his falsehood, he offers with him, and he contends, and he cries out falsely in the pit. He alone puts to shame the pride of his deceit, and he makes known the power of the Creator that is placed in the vessels. In his evil formation, the Creator burned from the beginning, and beforehand he placed in them the power of his help that he might offer with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܼܘܼܡܪ̈ܝ ܒܲܥܠܵ","severity":"info","text":"The phrase ܟܼܘܼܡܪ̈ܝ ܒܲܥܠܵ (kūmrē d-Baʿl) refers to the priests of the Canaanite deity Baal, a biblical antagonist in the Elijah narrative (1 Kings 18). Narsai uses this as a type for false worship opposing the true faith.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܵܘ̈ܗܝ ܐܵܚܵܒܼ","severity":"info","text":"The reference to Ahab (ܐܵܚܵܒܼ) and the priests of Baal directly echoes 1 Kings 16–18, where the prophet Elijah confronts the prophets of Baal under King Ahab. Narsai typologically links this contest to the eschatological battle against the Antichrist.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐ̄ܪܙܵܐ","severity":"info","text":"The term ܐ̄ܪܙܵܐ (rāzā, 'mystery' or 'sacrament') is a key concept in Syriac Christian theology, often denoting a hidden divine truth or liturgical rite. Here it signifies the secret sign of election to combat falsehood, consistent with Narsai's sacramental view of salvation history.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the eschatological battle, shifting from the champion's spiritual armor to the specific confrontation with the Antichrist's forces. The repeated contrast between 'truth' and 'falsehood' structures the argument, culminating in the priest's refutation of the false one.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܓܵܠܘܼܬܼܵܐ","severity":"info","text":"The term ܕܲܓܵܠܘܼܬܼܵܐ (daggālūtā, 'falsehood') and its cognate ܕܲܓܵܠܵܐ (daggālā, 'false one') are central to Syriac apocalyptic literature, paralleling the figure of the Antichrist in works such as the Apocalypse of Pseudo-Methodius. Narsai develops this theme with martial imagery.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܲ[ܩ]ܪܸܒܼ","severity":"caution","text":"The Syriac text at the end of the passage contains a bracketed restoration: ܕܢܲ[ܩ]ܪܸܒܼ. The manuscript likely had a lacuna; the editor supplies the letter qāp to read 'that he might offer.' This affects the verb's sense, which is otherwise uncertain.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the priests of Baal' may be read as a historical reference to the Elijah narrative or as a typological cipher for contemporary heretics; the text supports both.","The identity of 'the great one of falsehood' (ܪܲܒܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ) is ambiguous: it could refer to the Antichrist or to a demonic leader; the context favors the Antichrist."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":":ܒܝܲܕ ܐܹܠܝܼܵܐ ܡܲܩܪܸܒ ܥܲܡܹܗ ܟܠܹܗ ܓܸܢܣܲܢ\nܘܲܡܚܲܝܸܒܼ ܠܵܗ̇ ܠܓܲܢܒܵܪܘܼܬܹܗ ܒܲܡܚܝܼܠܘܼܬܲܢ. :ܐܹܝܟ ܕܲܠܣܲܟܿܪܵܐ ܐܵܚܹ̇ܕ ܒܐܲܦܵܘ̈ܗܝ ܚܙܵܬܹܗ ܕܢܲܟܼܦܵܐ\nܘܲܡܣܲܦܸܩ ܒܹܗ ܟܠܗܘܿܢ ܓܹܐܪ̈ܘܗܝ ܘܠܵܐ ܡܲܟܸܿܐ ܠܹܗ. ܠܒܘܼܒܼܠܹܗ ܚܵܢ̇ܝܼܢ ܟܠܗܘܿܢ ܫܹ̈ܐܕܐ ܒܒܲܪ ܐܲܒܼܕܵܢܵܐ:\nܘܠܵܐ ܡܵܛܹ̇ܐ ܠܹܗ ܚܲܕ ܡ̣ܢ ܢܸܟܼ̈ܠܐ ܕܢܸܘܼܝܵܢܲܝ̈ܗܘܿܢ. :ܬܲܗܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܩܹܐܪܣܵܐ ܕܥܵܒܼ̇ܕ ܒܲܪ ܬܵܘ̈ܬܵܒܹܐ\nܕܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܠܘܼܩܠܲܠ ܐܲܠܦܹ̈ܐ ܘܠܵܐ ܡܸܬܼܪܲܦܹܐ. :ܠܬܲܗܪܵܐ ܫܵܘܹ̇ܐ ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܲܡܚܝܠ ܠܹܗ\nܕܐܲܝܟܢ ܡܲܩܠܸܐ ܚܲܕ ܒܪܢܵܫܵܐ ܥܲܠ ܣܲܓܝܸ̈ܐܐ. :ܟܡܵܐ ܟܵܝ ܚܲܣܝܼܢ ܗܵܘ̇ ܥܘܼܕܪܵܢܵܐ ܕܲܒܹܗܲܕܵܡܵܘ̈ܗܝ\nܕܠܵܐ ܡܸܨܝܢ ܕܲܝ̈ܘܹܐ ܩܲܢܢܼ̈ܝ ܚܲܝܠܵܐ ܠܡܲܟܵܝܘܼܬܹܗ. [...]. :ܟܡܵܐ ܟܐܝܢ ܗܵܘܢܵܐ ܘܡܸܠܲܬܼ ܦܘܼܡܹܗ ܕܦܲܓܼܪܵܢܵܝܵܐ\nܕܲܡܫܲܠܸܐ ܠܗܘܿܢ ܠܩܵܐܹ̈ܐ ܫܓܼܝܼ̈ܫܹܐ ܕܗܵܝ̇ ܡܲܫܪܝܼܬܼܵܐ. :ܬܵܘ ܢܸܬܼܗܲܪ ܒܹܗ ܒܗܵܘ̇ ܬܲܟܼܬܘܪܫܵܐ ܥܲܕܠܵܐ ܢܸܗܘܸܐ\nܕܐܸܡܲܬܼܝ ܕܢܸܗܘܸܐ ܠܵܐ ܢܸܬܼܪܦܸܐ ܒܩܲܫܝܼܘܼܬܼ ܫܸܡܥܹܗ. :ܬܵܘ ܢܸܬܿܕܲܡܲܪ ܦܵܪܘܿܫܵܐܝܼܬܼ ܒܓܲܒܼܪܵܐ ܕܡܸܢܲܢ\nܕܥܵܒܹ̇ܕ ܩܹܐܪܣܵܐ ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܕܲܩܫܹܝܢ ܡܸܢܹܗ. :ܬܵܘ ܢܸܬܼܒܲܩܸܐ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܒܙܲܝܢܵܐ ܕܲܥܠܵܘܗܝ\nܕܚܵܣܹ̇ܝܢ ܣܸܕܪܹ̈ܐ ܕܲܩܪܲܒܼܬܵܢܹܐ ܘܠܵܐ ܡܸܬܼܒܲܨܪ. :ܡܲܢܘܼ ܡ̣ܢ ܡܬܼܘܿܡ ܚܙܑ̣ܵܐ ܒܲܪܢܵܫܵܐ ܐܲܝܟ ܐܹܠܝܼܵܐ\nܕܲܟܼܪܝܼܟܼܝܼܢ ܠܹܗ ܐܲܠ̈ܦܹܐ ܕܫܹ̈ܐܕܹܐ ܘܠܵܐ ܡܲܟܹܿܝܢ ܠܹܗ. :ܡ̇ܢ ܐܸܬܼܒܲܩܝܼ ܒܓܲܒܼܪܵܐ ܕܲܙܟܼܵܐ ܠܡܵܘܬܵܐ ܝܲܥܢܵܐ\nܘܲܗܦܲܟ ܕܵܫܹܗ ܐܵܦ ܠܲܢܟܼܝܼܠܵܐ ܕܐܲܥܸܠ ܡܵܘܬܵܐ.","english":"Through Elijah he offers with him the whole race, and he destroys his valor by his weaknesses. As if to a fool he takes hold of the face of the ascetic's vision, and he strikes him with all his arrows and does not weary him. All the demons run to his aid in the son of perdition, and not one of the darts of their malice reaches him. He is a great wonder, a spectacle that the son of men makes, who alone overturns thousands and is not defeated. The power of his essence, which is weak, is like a wonder, as if one strikes many on the head with a single blow. How great is the help that is in his limbs, that the strong demons are not able to weaken his strength. [...] How great is the clamor and the speech of his mouth, which is bodily, that calms the troubled waves of that camp. Come, be amazed at him, at that wrestler who is not yet defeated, that when he is not defeated by the hardness of his name. Come, marvel discerningly at the man of the race, who makes a spectacle with spirits harsher than he. Come, weep certainly at the terror upon him, that the ranks of battles are diminished and he is not diminished. What man from the beginning has ever seen like Elijah, who is crowned with thousands of demons and they do not weary him? Who has been found in a man who conquers death, that is, and turns his face even to the evil one who brings death?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܝܲܕ ܐܹܠܝܼܵܐ","severity":"info","text":"The phrase 'Through Elijah' introduces Elijah as the agent through whom the Antichrist acts, a striking inversion of Elijah's traditional role as a prophet of God.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܸܢܣܲܢ","severity":"info","text":"The term ܓܸܢܣܲܥ (gensa) means 'race' or 'kind' and here refers to the whole human race, a key concept in Narsai's eschatology.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܒܼܕܵܢܵܐ","severity":"info","text":"The phrase 'son of perdition' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) echoes New Testament language for the Antichrist (cf. 2 Thess 2:3, 'the man of lawlessness'), reinforcing the identification of the rebel.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The term ܩܹܐܪܣܵܐ (qersa) means 'spectacle' or 'show', often used in Syriac literature for public contests or displays, here describing Elijah's single-handed battle against demons as a wondrous performance.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܢܸܬܼܗܲܪ ... ܬܵܘ ܢܸܬܼܕܲܡܲܪ ... ܬܵܘ ܢܸܬܼܒܲܩܸܐ","severity":"info","text":"The triple repetition of 'Come, be amazed ... Come, marvel ... Come, weep' forms a rhetorical climax, inviting the audience to witness Elijah's paradoxical victory and suffering.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܝ̈ܘܹܐ ܩܲܢܢܼ̈ܝ","severity":"caution","text":"The phrase 'strong demons' (ܕܲܝ̈ܘܹܐ ܩܲܢܢܼ̈ܝ) is textually uncertain; the reading 'strong' (ܩܲܥܼ̈ܝ) is adopted, but the manuscript may have a variant such as 'evil' (ܒܝܼ̈ܫܹܐ).","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of perdition' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) is ambiguous: it may refer to the Antichrist or to a generic figure of evil; the context supports the Antichrist.","The phrase 'the power of his essence, which is weak' (ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܲܡܚܝܠ ܠܹܗ) is paradoxical; it may mean that Elijah's inherent human weakness becomes a source of wonder."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":":ܡܵܘܬܵܐ ܘܒܼܝܼܫܵܐ ܒܵܗ̇ܬܝܼܢ ܡܸܢܹܗ ܕܒܲܪ ܡܲܝ̈ܘܿܬܹܐ\nܘܠܵܐ ܡܸܨܝܢ ܕܵܝܫܝܼܢ ܠܪܲܒܘܼܬܼ ܕܲܪܓܼܵܐ ܕܐܸܬܼܝܲܩܲܪ ܒܹܗ. :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܢܵܦܹ̇ܿܠ ܡ̣ܢ ܫܹܠܝ ܥܲܠ ܣܵܛܵܢܵܐ\nܟܲܕ ܚܵܙܹ̇ܐ ܠܹܗ ܕܐܬܹ̇ܐ ܒܝܲܚܠܵܐ ܠܘܼܩܒܲܠ ܚܲܝܠܹܗ. :ܡܸܒܼ̈ܠܹܐ ܡܵܚܹ̇ܝܢ ܠܚܲܝ̈ܠܘܵܬܹܗ ܒܩܵܠ ܦܲܬܼܓܼܵܡܵܘ̈ܗܝ\nܡܵܐ ܕܫܵܡ̇ܥܝܼܢ ܠܹܗ ܕܲܡܪܝܼܡ ܩܵܠܹܗ ܥܲܠ ܣܸܕܪ̈ܝܗܘܿܢ. :ܠܵܘ ܡ̣ܢ ܩܵܠܹܗ ܕܦܲܓܼܪܵܢܵܝܵܐ ܕܲܚܠܝܼܢ ܦܵܩܪܹ̈ܐ\nܐܸܠܵܐ ܡ̣ܢ ܗܵܘ̇ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܠܓܼܵܘ ܡ̣ܢ ܡܸܠܵܘ̈ܗܝ. :ܐܸܒܼܠܵܐ ܪܲܒܵܐ ܣܵܓܸ̇ܐ ܥܠܲܝܗܘܿܢ ܕܲܩܢܲܝ̈ ܚܸܫܒܵܐ\nܡܵܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܢܘܼܗܪܵܐ ܕܡܸܠܵܘ̈ܗܝ ܕܒܲܪ ܡܵܝ̈ܘܿܬܹܐ. :ܒܝܘܿܡ ܙܵܟܼܘܼܬܼܗܘܿܢ ܚܵܝ̇ܒܲܝܼܢ ܫܵܦ̈ܠܹܐ ܡ̣ܢ ܒܲܪ ܫܵܦ̈ܠܹܐ\nܘܡܸܬܿܕܲܡܪܝܼܢ ܒܹܗ ܕܐܲܝܟܲܢ ܚܵ[...]ܢ ܠܲܟܼܡܹܐ ܢܲܝ̈ܗܘܿܢ. :ܟܠܗܘܿܢ ܐܲܟܼܚܕܵܐ ܠܘܼܝܢ ܒܐܵܘܝܘܼܬܼܵܐ ܠܚܲܕ ܒܲܪܢܵܫܵܐ\nܘܲܡܣܲܝܥܝܼܢ ܠܹܗ ܘܠܵܐ ܡܸܨܝܢ ܙܵܟܹ̇ܿܝܢ ܠܚܲܕ ܒܲܪܢܵܫܐ. :ܚܲܕ ܒܲܪܢܵܫܵܐ ܩܪ̈ܲܝܬܿ ܠܐܠܝܼܵܐ ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ\nܘܲܐ̄ܚܪܹܝܢ ܟܲܢܝܼܬܿ ܒܲܪ ܐܲܒܼܕܵܢܵܐ ܕܐܵܒܹ̇ܕ ܠܲܓܼܡܲܪ. :ܐ̄ܢܵܫܵܐ ܘܐ̄ܢܵܫܵܐ ܥܵܒܼ̇ܕܝܼܢ ܩܹܐܪܣܵܐ ܚܲܕ ܠܘܼܩܒܲܠ ܚܲܕ\nܢܒܼܝܼܵܐ ܒܪܣܚܵܐ ܘܒܲܪ ܐܲܒܼܕܵܢܵܐ ܒܚܹܝܠ ܣܵܛܵܢܵܐ. :ܒܲܪܢܵܫܵܐ ܗ̄ܘ̣ ܓܝܼܪ ܗܵܘ̇ ܒܲܪܢܵܫܵܐ ܕܐܬܹ̇ܐ ܕܢܲܛܥܹܐ\nܘܣܵܢܵܐܐ ܕܐ̄ܢܵܫܵܐ ܓܵܡ̇ܪ ܒܐܝܼܕܼܵܘ̈ܗܝ ܛܘܼܥܝܲܝ ܕܲܫܡܹܗ. :ܠܵܐ ܡܨܸܐ ܕܢܲܛܥܹܐ ܒܸܠܥܵܕ ܐ̄ܢܵܫܵܐ ܠܲܒܢܲܝ̈ܢܵܫܵܐ\nܘܥܲܠ ܗܵܝ̇ ܓܵܒܹ̇ܐ ܐ̄ܢܵܫܵܐ ܠܪܘܼܫܥܵܐ ܕܢܲܪܫܲܥ ܒܐܝܼܕܹܗ. :ܪܘܼܫܥܵܐ ܪܲܒܵܐ ܣܸܥܲ݁ܪ ܒܐܝܼܕܼܵܘ̈ܗܝ ܕܗܵܘ̇ ܒܲܪ ܢܵܫܵܐ\nܘܥܲܠ ܥܒܘܿܕܵܐ ܘܲܥܒ̣ܵܕ ܐܝܼܕܼܵܘ̈ܗܝ ܡܸܫܬܲܩܲܠ ܒܹܗ.","english":"Death and evil are ashamed before the son of mortals, and they cannot disturb the greatness of the rank that was honored in him. A great fall falls from silence upon Satan, when he sees that he comes with strength against his power. The angels strike his forces with the sound of his commands, when they hear him raise his voice over their ranks. Not from the voice of the fleshly one who is afraid of corpses, but from that power that is hidden within his words. A great mourning increases over them, the sons of calculation, when he is revealed in the light of the words of the son of mortals. On the day of their victory, the lowly are condemned by the son of the lowly, and they marvel at him, how he [...] the priests of their kind. All of them together join in union with one man, and they help him, and he cannot conquer one man. One man summoned Elijah, son of the inhabitants, and then the son of destruction, who destroys utterly, was troubled. Man and man make a contract one against the other, the evil one in fraud and the son of destruction by the power of Satan. For that man is the man who comes to err, and the end of man is accomplished by his hands, the errors of his name. He cannot err except by man for the evil ones, and for this reason man chooses wickedness to be wicked by his hand. Great wickedness was wrought by the hands of that son of man, and upon the deed and the work of his hands he is judged by him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the invulnerability of the 'son of mortals' (the Antichrist) with the failure of Satan and evil forces to disturb him, emphasizing his hidden power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܡܲܝ̈ܘܿܬܹܐ","severity":"info","text":"The Syriac term 'bar mayyawte' (son of mortals) is a key designation for the Antichrist in Narsai's work, emphasizing his human origin despite his demonic agency.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Elijah (ܐܠܝܼܵܐ) and the 'son of destruction' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) echoes the biblical contest between Elijah and the prophets of Baal (1 Kings 18), here recontextualized as an eschatological struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'great fall' (ܢܘܼܢܚܵܐ ܪܲܒܵܐ) of Satan and the 'angels' (ܡܸܒܼ̈ܠܹܐ) striking forces reflect a cosmic battle motif common in Syriac apocalyptic literature, where the Antichrist's power is paradoxically derived from divine permission.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general description of the Antichrist's invincibility to a specific narrative of his summoning of Elijah and the 'son of destruction', marking a transition from cosmic to human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage is partially corrupt: 'ܚܵ[...]ܢ' indicates a lacuna, and the English draft's 'how he [...] the priests' is uncertain; the reading 'priests' (ܟܼܡܹܐ) is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of the lowly' (ܒܲܪ ܫܵܦ̈ܠܹܐ) is ambiguous: it may refer to the Antichrist or to a human agent; the passage suggests the latter, as he condemns the lowly.","The phrase 'the errors of his name' (ܛܘܼܥܝܲܝ ܕܲܫܡܹܗ) is unclear: it may mean the Antichrist's deceptive titles or the errors committed in his name."],"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":18,"ref":"p18","source":":ܥܵܘ̣ܠܵܐ ܩܫܝܵܐ ܓܵܣܹ̇ܐ ܦܘܼܡܹܗ ܥܲܠ ܐܝܼܬܼܘܼܬܼܵܐ: ܘ̄\nܘܲܒܼܣܸܦܘ̈ܬܹܗ ܡܨܲܚܹܐ ܠܲܫܡܵܐ ܕܩܲܕܹܩ ܡ̣ܢ ܟܠ. :ܫܡܵܐ ܩܲܕܝܼܫܵܐ ܨܵܒܹ̇ܐ ܕܢܸܚܛܘܿܦ ܛܲܡܐܐ ܕܛܲܡ̈ܐܹܐ\nܘܣܸܓܼܕܲܬܼ ܡܵܪܵܐ ܪܓܼܝܼܓܼ ܕܲܢܩܲܒܸܿܠ ܥܲܒܼܕܵܐ ܕܥܒܼ̈ܕܹܐ. :ܒܗܲܝܟܲܠ ܩܘܼܕܫܵܐ ܥܵܐ̇ܠ ܝܵܬܹ̇ܒܼ ܥܘܼܡܪܵܐ ܕܫܹ̈ܐܕܐ\nܘܣܵܥܸ̇ܐ ܘܐܲܡܲ݁ܪ ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܡܫܝܼܚܵܐ ܘܒܲܪ ܐܲܠܵܗܵܐ. ܐܵܦ ܫܲܡܵܫܵܘ̈ܗܝ ܗܵܕܹܐ ܩܵܥܹ̇ܝܢ ܥܵܘ̇ܠܵܐܝܼܬܼ:\nܕܐܹܝܢ ܐܲܠܵܗܵܐ ܗ̄ܘ̣ ܐܘܿܗ ܡ̣ܢ ܪܲܒܵܐ ܘܡ̣ܢ ܬܲܠܡܝܼܪܘ̈ܗܝ. :ܒܫܸܡ ܐܲܠܵܗܵܐ ܛܵܥܹ̇ܐ ܘܡܲܛܥܸܐ ܠܲܕܛܵܥܹ̇ܝܢ ܒܹܗ\nܘܟܲܕ ܣܵܢܹ̇ܐ ܠܹܗ ܡܟܲܣܸܐ ܒܲܫܡܹ ܣܲܝܢܘܼܬܼ ܢܲܦܫܹܗ. :ܣܲܢܝܵܐ ܒܕܲܟܼܝܵܐ ܒܵܥܹ̇ܐ ܕܢܸܫܦܲܪ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܢܸܫܦܲܪ\nܐܸܠܵܐ ܕܢܲܣܢܸܐ ܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ ܒܲܫܘܼܝܼܪܘܼܬܹܗ. :ܠܵܘ ܠܹܗ ܡܲܣܢܹܐ ܣܲܢܝܵܐ ܠܒܲܦܝܵܐ ܕܠܵܐ ܡܸܫܬܲܚܠܲܦ\nܕܗܘ̤ ܠܹܗ ܡܲܣܢܸܐ ܒܐܲܝܕܵܐ ܕܣܵܥܲܪ ܡܲܪܵܚܵܐܝܼܬܼ. :ܡܲܪܵܚܘܼܬܼܵܐ ܗ̄ܝ̣ ܕܥܲܒܼܕܵܐ ܢܼܚܛܘܿܦ ܫܸܡ ܥܵܒܼܘܿܕܵܐ\nܘܪܘܫܥܵܐ ܡܲܠܝܵܐ ܕܛܝܼܢܵܐ ܓܒܼܝܼܠܵܐ ܢ[ܫ]ܘܼܛ ܓܵܒܼܘܿ ܠܵܐ. :ܥܲܠ ܓܵܒܼܘܿ ܠܹܗ ܣܥܹ̇ܐ ܚܲܪܡܵܐ ܚܲܪ ܡܵܢܵܐܝܼܬܼ\nܘܲܠܚܲܪ ܡܵܢܵܐ ܝܵܗܹ̇ܿܒܼ ܕܲܪܲܓܼܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ. :ܠܪܹܫܵܐ ܕܐܵܐܲܪ ܩܵܪܹܐ ܢܸܟܼܝܼܠܵܐ ܪܹܫ ܟܠ ܡܸܕܸܡ\nܘܠܹܗ ܗܘ̤ ܡܙܲܕܸܩ ܣܸܓܼܕܲܬ̤ ܐ̄ܢܵܫܵܐ ܠܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ. :ܩܛܹ̇ܠ ܐ̄ܢܵܫܵܐ ܗ̄ܘ̣ ܕܲܡܕܲܝܲܪ ܒܹܗ ܒܐܲܒܲܝܼܕ ܚܲܝܹ̈ܐ\nܘܗܘ̤ ܡܚܲܦܸܛ ܠܹܗ ܠܡܸܩܛܲܠ ܐ̄ܵܢܵܫܵܐ ܒܣܲܝܦܵܐ ܕܥܵܘ̣ܠܵܐ. :ܣܲܝܦܵܐ ܕܥܵܘ̣ܠܵܐ ܐܚܹ̇ܕ ܒܐܝܼܕܹܗ ܕܲܡܠܸܐ ܥܵܘ̣ܠܵܐ\nܘܚܵܪܹܒܼ ܣܸܕܪܹ̈ܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܥܵܘ̇ܠܵܐܝܼܬܼ.","english":"The wicked one boldly opens his mouth against being, and with his lies he defames the name that is holy above all. The holy name he desires to snatch, the defiler of the defiled, and the worship of the Lord he longs to receive, the servant of servants. Into the temple of holiness he enters and sits, the dwelling of demons, and he cries out and says, \"I am, I am the Messiah and the Son of God.\" Even his servants cry out wickedly, \"This is God, the great one and his disciples.\" In the name of God he errs and leads astray those who err with him, and when he cries out, he conceals his own nature with the names of help. The helper, with a pure one, seeks to please not what is fitting, but to adorn the beauty of his appearance with his ugliness. The helper does not know how to adorn the face that is not changed, for he himself adorns with the hand that acts wantonly. Wantonness is what makes the snatcher of the name a maker, and full wickedness of the clay-formed image, to cast a shadow, not to the side. To the side he strives, a curse like a serpent, and to the serpent he gives the rank of headship. To the head of the air he calls the skilled one, head of everything, and he himself justifies the worship of humanity to the killer of humanity. The killer of humanity is he who dwells in the destruction of life, and he himself seeks to kill humanity with the sword of wickedness. The sword of wickedness is held in the hand of the one filled with wickedness, and he destroys the ranks of the living wickedly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Antichrist blasphemously claims the divine name and title, entering the temple to deceive. His servants echo the claim, calling him God and his followers disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܘ̣ܠܵܐ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܵܐ (ʿawlā) means 'wicked one' and is a standard epithet for the Antichrist in Syriac literature, emphasizing moral perversion.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I am, I am the Messiah and the Son of God","severity":"info","text":"The Antichrist's self-proclamation echoes the divine claims of Christ in the Gospels, particularly the 'I am' sayings (e.g., John 10:36), inverted for blasphemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's depiction of the Antichrist entering the temple and deceiving through false worship reflects early Syriac Christian apocalyptic traditions, notably in the works of Ephrem and Pseudo-Methodius.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative sequence where the Antichrist's deceptive actions escalate from verbal blasphemy to violent destruction, culminating in the sword of wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢ[ܫ]ܘܼܛ","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading at ܢ[ܫ]ܘܼܛ; the editor supplies 'shadow' (ܛܠܵܠܵܐ) but the sense is contested. The English draft reads 'to cast a shadow'.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'to the side' (ܠܓܵܒܘܿ) may be a textual corruption or a deliberate metaphor for deviation from truth; the reading follows the edition's emendation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":":ܒܐܸܣܟܸܡ ܫܲܝܢܵܐ ܓܵܢܸ̇ܒܼ ܫܲܝܢܵܐ ܣܵܢܹ̇ܐ ܫܲܝܢܵܐ\nܘܐܲܝܟ ܣܲܡ ܚܲܝܹ̈ܐ ܙܵܪܲܥ ܡܸܠܬܹܗ ܒܐܲܕܢܲܝ̈ ܐ̄ܢܵܫܵܐ. :ܫܠܵܡܵܐ ܡܲܟܼܪܸܙ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ ܕܠܝܼܚ ܒܲܚܣܵܡܵܐ\nܘܒܲܕܡܘܼܬܼ ܪܵܚܡܵܐ ܡܚܵܘ̣ܐ ܐܲܦܹ̈ܐ ܕܟܲܕܵܒܼܘܼܬܼܵܐ. :ܟܠ ܝܘܼܠܦܵܢ̈ܝܼܢ ܕܲܙܪܲܥ ܒܐܲܪܥܵܐ ܡܒܲܛܠ ܛܲܢܦܵܐ\nܘܗܵܦ̇ܟ ܒܵܢܹ̇ܐ ܒܸܢܝܵܢ ܙܸܐܦܹܗ ܒܲܨܢܝܼܥܘܼܬܼܵܐ. :ܐܘܲܡܵܢܵܐܝܼܬܼ ܡܩܝܼܡ ܝܘܼܠܦܵܢܹܗ ܪܲܒܵܐ ܕܛܘܼܥܝܲܝ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥ̇ ܕܢܸܬܼܒܲܩܸܐ ܒܵܗ̇ ܒܐܘܼܡܵܢܘܼܬܹܗ. :ܡܒܲܛܸܠ ܟܘܡܪܹ̈ܐ ܐܵܦ ܩܵܨܘ̈ܡܹܐ ܘܲܥ̈ܠܵܘܬܼܵܐ\n:ܘܥܵܨ̇ܐ ܠܐ̄ܢܵܫܵܐ ܕܲܢܕܲܒܿܚܘܼܢ ܠܹܗ ܨܸܒܼܝܵܢܲܝ̈ܗܘܿܢ\nܫܵܪܹܐ ܡܲܠ̈ܟܹܐ ܘܡܲܥܒܲܪ ܛܲܟܼܣܹ̈ܐ ܕܪܹܫܵܢܘܼܬܼܵܐ. ܘܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܩܵܪܹܐ ܢܲܦܫܹܗ ܡܲܠܟܵܐ ܘܡܵܪܵܐ. :ܬܚܹܝܬܼ ܡܵܪܘܼܬܹܗ ܟܵܕܹܢ ܨܵܘܪܵܐ ܕܲܒܼܫܲܝ̈ ܚܹܐܪܹ̈ܐ\nܘܲܡܩܲܪܒܼܝܼܢ ܠܹܗ ܪܸ̈ܥܝܵܢܲܝ̈ܗܘܿܢ ܚܠܵܦ ܡܲܕܲܐܬܼܵܐ. :ܟܠܝܼܠ ܩܘܼܠܵܣܹ̈ܐ ܓܵܕ ܠܝܼܢ ܣܵܝ̇ܡܝܼܢ ܒܪܹܫ ܚܲܪ ܡܘܼܬܹܗ\nܘܲܡܟܼܠܠܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܡܲܠܟܵܐ ܒܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ. :ܟܹܐܢܹ̈ܐ ܒܲܠܚܘܕ ܠܵܐ ܡܸܬܼܟܲܕܢܝܼܢ ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܹܗ\nܘܠܵܐ ܡܸܬܿܛܦܝܼܣܝܼܢ ܠܩܵܠ ܫܘܼܓܼܵܫܵܘ̇ܗܝ ܕܢܲܟܿܘܼܠܬܼܵܢܵܐ. :ܪܸ̈ܒܿܘܼ ܦܲܚ̈ܝܼܢ ܡܥܲܡܸܩ ܛܵܡܲܪ ܕܲܢܨܘܼܕ ܐܸܢܘܿܢ\nܘܲܒܼܟܼܠ ܦܘܼܪ̈ܣܝܼܢ ܡܲܛܝܼ ܟܹܐܢܹ̈ܐ ܕܲܢܨܘܼܕ ܐܸܢܘܿܢ. :ܠܲܒܼܢܲܝ̈ ܓܲܒܹܗ ܡܓܲܪܸܓܼ ܚܲܪܡܵܐ ܠܘܼܩܒܲܠ ܟܹܐܢܹ̈ܐ\nܘܒܲܡܫܲܡܫܵܢܵܘ̈ܗܝ ܡܫܲܕܹܐ ܓܹܐܪܹ̈ܐ ܒܦܵܠܝܲܝ̈ ܩܘܼܫܬܵܐ. :ܒܐܝܼܕܵܐ ܕܥܲܡܡܹ̈ܐ ܐ̄ܚ̇ܕ ܕܪܵܬ ܥܲܡ ܙܲܕܝܼ̈ܩܹܐ: ܘ̄\nܘܲܒܼܗܲܕܵܡܹ̈ܐ ܡܸܬܼܚܲܙܝܵܙܹ̈ܐ ܡܥܝܼܩ ܠܲܬܼܪ̈ܝܼܨܐ.","english":"In the guise of a demon, the defiled one deceives the demon, the defiled one leads astray the demon,\nand like the poison of life he sows his word in the ears of humanity. He proclaims peace on the day of his revelation, which is hidden in envy,\nand in the likeness of a lover he shows the face of falsehood. All the teachings that he sows in the earth he abolishes the sign,\nand he turns and seeks his own glory in hypocrisy. Artfully he establishes his great teaching of error,\nand humanity does not know that it will be caught in his craft. He abolishes priests, also rulers and festivals,\nand he compels humanity to sacrifice to him according to their will.\nHe looses kings and changes the orders of dominion, and he alone calls himself king and lord. Under his dominion the neck of free men bends,\nand they offer him their thoughts instead of tribute. They weave a crown of praises and place it on the head of the one who is worthy of death,\nand they crown him as a king with their words. Only the priests are not deceived under his authority,\nand they are not disturbed by the voice of his confusion. Thousands of traps he sets deep to catch the simple,\nand in every opportunity he reaches the simple to catch them. He sharpens the sword against the priests for the sake of his party,\nand through his servants he shoots arrows at the champions of truth. With the hand of the peoples he seizes and persecutes the righteous,\nand with visible members he oppresses the upright.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܸܣܟܸܡ ܫܲܝܢܵܐ","severity":"info","text":"The phrase 'in the guise of a demon' (Syriac: ܒܐܸܣܟܸܡ ܫܲܝܢܵܐ) introduces a paradox: the Antichrist, himself a demonic figure, deceives other demons, underscoring his role as a master of deception even among evil beings.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term ܟܹܐܢܹ̈ܐ (kēnē) is rendered 'priests' in the English draft. In Narsai's context, it likely refers to ordained clergy, distinct from the 'rulers' (ܩܵܨܘ̈ܡܹܐ) and 'kings' (ܡܲܠ̈ܟܹܐ) also mentioned, emphasizing the Antichrist's assault on ecclesiastical authority.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܡܩܲܪܒܼܝܼܢ ܠܹܗ ܪܸ̈ܥܝܵܢܲܝ̈ܗܘܿܢ ܚܠܵܦ ܡܲܕܲܐܬܼܵܐ","severity":"info","text":"The image of offering thoughts instead of tribute (Syriac: ܪܸ̈ܥܝܵܢܲܝ̈ܗܘܿܢ ܚܠܵܦ ܡܲܕܲܐܬܼܵܐ) echoes the biblical theme of false worship, where the Antichrist demands spiritual submission as a substitute for material tribute, reminiscent of Daniel 3 and Revelation 13.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܠܝܼܠ ܩܘܼܠܵܣܹ̈ܐ","severity":"info","text":"The 'crown of praises' (Syriac: ܟܠܝܼܠ ܩܘܼܠܵܣܹ̈ܐ) reflects the liturgical practice of acclamation in Syriac Christianity, where hymns and praises were offered to Christ. Here, it is perverted as the Antichrist receives such honors, highlighting his usurpation of divine worship.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܩܵܪܹܐ ܢܲܦܫܹܗ ܡܲܠܟܵܐ ܘܡܵܪܵܐ","severity":"info","text":"This line (Syriac: 'and he alone calls himself king and lord') marks a structural pivot in the passage, shifting from the Antichrist's deceptive teachings to his political and religious tyranny, as he abolishes existing authorities and claims sole dominion.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܠܲܒܼܢܲܝ̈ ܓܲܒܹܗ ܡܓܲܪܸܓܼ ܚܲܪܡܵܐ","severity":"info","text":"The image of the Antichrist sharpening a sword against priests (Syriac: ܡܓܲܪܸܓܼ ܚܲܪܡܵܐ) resonates with later Syriac apocalyptic traditions, such as in the 'Apocalypse of Pseudo-Methodius', where persecution of clergy is a sign of the end times, reflecting Narsai's influence on eschatological literature.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܟܹܐܢܹ̈ܐ (kēnē) could also be interpreted as 'monks' or 'ascetics' in some contexts, but here it is consistently rendered 'priests' based on the parallel with ܩܵܨܘ̈ܡܹܐ (rulers) and the liturgical setting."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܒܓܼܘܼܫܡܵܐ ܡܲܩܪܸܒܼ ܠܵܐ ܓܘܼܫܡܵܢܵܐ ܥܲܡ ܓܘܼܫܡܵܢܵܐ\nܘܲܒܼܣܲܦܣܹܪܵܐ ܕܡܸܠܬܼܵܐ ܚܵܪܹ̈ܒܼ ܠܩܵܢܝܲܝ̈ ܡܸܠܬܼܵܐ. :ܩܪܵܒܐ ܪܲܒܵܐ ܥܵܒܹ̇ܕ ܥܲܡ ܟܠ ܕܠܵܐ ܫܵܠܹ̇ܡ ܠܹܗ\nܥܕܲܡܵܐ ܕܫܵܡܲ݁ܥ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܡܛܲܠܩܵܐ ܠܹܗ. :ܩܹܐܪܣܵܐ ܣܵܕܲܪ ܠܘܼܩܒܲܠ ܟܠܢܫ ܕܠܵܐ ܡܵܘܕܸܐ ܒܹܗ\nܥܕܲܡܵܐ ܕܒܼܵܗܹ̇ܬܼ ܡ̣ܢ ܦܘܼܩܕܵܢܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ. :ܥܲܠ ܟܠ ܡܲܩܠܸܐ ܘܲܠܟܼܠ ܫܵܐܹܛ̇ ܚܬܼܝܼܪ ܪܸܥܝܵܢܵܐ\nܥܕܲܡܵܐ ܕ[...]ܢܲܚ̇ ܡܲܠܟܵܐ ܕܥܲܠ ܟܠ ܘܲܡܦܲܪܣܸܐ ܠܹܗ. ܠܟܼܠ ܐܲܬܼܪ̈ܘܵܢ ܦܵܪ̇ܚ ܛܸܒܵܐ ܕܲܫܓܼܝܼܫܘܼܬܹܗ:\nܥܕܲܡܵܐ ܕܩܵܥܹ̇ܝܢ ܚܲܝ̈ܠܝ ܪܵܘܡܵܐ ܘܡܫܲܠܹܝܢ ܠܹܗ. :ܥܲܠ ܟܠ ܦܸܢ̈ܝܵܢ ܦܵܪܹܣ ܢܸܫ̈ܒܹܐ ܕܲܨܢܝܼܥܘܼܬܹܗ\nܥܕܲܡܵܐ ܕܚܵܙܹ̇ܐ ܠܲܡܫܲܝܵܢܹ̈ܐ ܕܢܵܦ̇ܩܝܼܢ ܠܐܘܼܪܥܹܗ. :ܒܐܲܪܥܵܐ ܡܩܵܘܹܐ ܘܛܵܒܹ̇ܐ ܘܡܲܛܥܹܐ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܥܕܲܡܵܐ ܕܲܡܕܝܼܩ ܢܝܼܫܵܐ ܒ[...]ܠܵܟܵܐ ܘܪܵ ܥܸ̇ܠ ܡܸܢܹܗ. :ܗܘ̤ ܘܐܹܠܝܼܵܐ ܣܵܕܪܝܼܢ ܩܹܐܪܣܵܐ ܚܲܕ ܠܘܼܩܒܼܵܠ ܚܲܕ\nܥܕܲܡܵܐ ܕܫܵܠܡܵܐ ܦܪܵܬܿܘܿܙܡܝܼܵܐ ܕܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ. :ܒܹܗ ܒܐܵܓܼܘܿܢܵܐ ܡܩܵܘܹܐ ܟܹܐܢܵܐ ܥܲܡ ܥܵܘ̇ܠܵܐ\n:ܥܕܲܡܵܐ ܕܦܵܬܲܚ̇ ܪܸܡܙܵܐ ܟܹܿܣܝܵܐ ܬܲܪ̈ܥܲܝ ܪܵܘܡܵܐ\n:ܒܹܗ ܒܲܩܪܵܒܼܵܐ ܪܡܸܐ ܫܲܪܝܪܵܐ ܥܲܡ ܕܲܓܵܠܵܐ\nܥܕܲܡܵܐ ܕܬܼܵܩܹ̇ܢ ܟܘܼܪܣܲܝ ܕܩܵܐ ܠܲܡܕܵܢ ܟܠܵܐ. :ܒܹܗ ܒܲܫܚܵܩܵܐ ܪܡܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܘܲܫܡܲܝܵܢܹ̈ܐ\nܥܕܲܡܵܐ ܕܲܡܢܝܼܚ ܚܲܕ ܦܘܼܩܕܵܢܵܐ ܠܟܼܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ. :ܥܝܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܩܵܥܹ̇ܝܢ ܐܲܟܲܚ̄ܕ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܟܲܕ ܡܸܬܼܝܲܐܒܼܝܼܢ ܕܐܸܡܲܬܼܝ ܢܫܲܠܸܡ ܩܪܵܒܼܵܐ ܕܥܵܘ̣ܠܵܐ. :ܟܸܐܢܹ̈ܐ ܘܢܲܟܼ̈ܦܹܐ ܛܥܝܼܢܝܼܢ ܝܲܬܿܝܼܪ ܝܘܼܩܪܹܗ ܕܚܲܫܵܐ\nܘܛܵܒܼ ܡ̣ܢ ܟܠܢܵܫ ܚܲܫܝܼܫܝܼܢ ܒܵܗ̇ ܒܒܲܝܼܫܘܼܬܼ ܒܝܼܫܵܐ.","english":"In the body he offers the incorporeal with the corporeal, and with the sword of the word he destroys the destroyers of the word. He makes a great war with all who do not submit to him, until he hears that voice which destroys him. He arrays battle against every one who does not confess him, until he is shamed by the command of the ruler over all. Over all he casts and for all he schemes, a cunning mind, until [...] the king over all and spreads him out. To all places the flood of his confusion flies, until the powers of Rome cry out and silence him. Over all the deceived he spreads the nets of his falsehood, until he sees the heavens that go out against him. On earth he stands and plots and leads astray the earth-dwellers, until evil is refined in [...] and he rises from it. He and Elijah array battle, one against the other, until the end of the dispensation of the world of the sacrifice. In him, in the contest, the just one stands with the unjust, until the hidden sign opens the gates of Rome. In him, in the war, the true one is cast with the deceiver, until the throne of the one who knows all is set. In him, in the firmament, the earth-dwellers and the heavens are cast, until one command silences all the ranks. The watchers and the fire cry out together in their minds, when they are weary of when the war of the unjust will end. The just and the chaste are more burdened by the weight of pain, and more than all they suffer in that evil in the evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܕܲܡܵܐ ܕ","severity":"info","text":"The passage is structured as a series of clauses each beginning with ܥܕܲܡܵܐ ܕ ('until'), building a cumulative eschatological narrative of the Antichrist's defeat.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The Syriac ܩܹܐܪܣܵܐ (qērsā) is a Greek loanword (κῆρσος) meaning 'battle array' or 'line of battle', here used for the eschatological confrontation.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"The mention of Elijah (ܐܹܠܝܼܵܐ) arrayed against the Antichrist echoes the eschatological tradition of Elijah's return as a forerunner of the end, drawn from Mal 4:5 and later apocalyptic literature.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܵܘܡܵܐ","severity":"info","text":"The reference to 'the powers of Rome' (ܚܲܝ̈ܠܝ ܪܵܘܡܵܐ) reflects the Syriac Christian tradition that Rome plays a role in the final defeat of the Antichrist, a motif found in the Apocalypse of Pseudo-Methodius.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text has lacunae marked by [...], notably after ܥܕܲܡܵܐ ܕ and before ܡܲܠܟܵܐ, and again before ܠܵܟܵܐ, making the precise sense of those clauses uncertain.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܹܗ ܒܲܩܪܵܒܼܵܐ","severity":"info","text":"The repeated phrase ܒܹܗ ܒ... ('in him, in the ...') parallels the structure of Ephrem's Hymns on the Antichrist, where the same rhetorical pattern is used to describe the final conflict.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacunae in the Syriac text obscure the exact subjects of several clauses, particularly the identity of the 'king over all' and the 'evil' that is refined.","The phrase 'end of the dispensation of the world of the sacrifice' (ܦܪܵܬܿܘܿܙܡܝܼܵܐ ܕܥܘܼܡܪܵܐ ܕܙܲܒܼܢܵܐ) is ambiguous; it may refer to the end of the sacrificial system or to the end of the world order."],"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":21,"ref":"p21","source":":ܚܸܒܼ̈ܠܸܐ ܩܫܲܝ̈ܐ ܡܵܚܹ̇ܝܢ ܟܠܫܵܥ ܠܚܘܼܫܵܒܲܝ̈ܗܘܿܢ\nܘܐܲܝܟ ܝܵܠܸܕܬܵܐ ܡܣܲܟܹܿܝܢ ܠܥܘܼ̈ܠܹܐ ܕܚܵܝܑܬܼ ܡܝܼ̈ܬܹܐ. :ܐܸܒܼܠܵܐ ܠܒܼܫܝܼܢ ܫܡܲܝܵܐ ܘܬܲ[...]ܥܵܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ\nܕܐܸܡܲܬܼܝ ܢܸܐܬܹܐ ܗܵܘ̇ ܚܘܼܕܵܬܵܐ ܕܠܵܐ ܡܸܫܬܲ ܚܠܲܦ. :ܐܲܝܟ ܕܲܠܡܝܼܬܼܵܐ ܒܵܟܼܝܵܐ ܒܪܝܼܬܼܵܐ ܗ̤ܝ ܠܲܩܢܘܿܡܵܗ̇\nܕܐܸܡܲܬܼܝ ܬܸܚܸܐ ܒܗܵܝ̇ ܚܲܝܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܿܠܵܐ. :ܐܲܝܟ ܥܲܢܝܼܕܵܐ ܣܝܼܡ ܠܵܗ̇ ܚܲܫܵܗ̇ ܩܕܼܵܡ ܒܵܒܼܵܬܹ̈ܗ̇\nܘܡܸܬܼܒܲܩܝܵܐ ܒܹܗ ܕܐܸܡܲܬܼܝ ܬܸܚܙܹܝܘܗܝ ܒܚܲܝܹ̈ܐ ܚܲܕ̈ܬܹܐ. :ܩܵܠ ܬܢܚ̈ܬܼܵܐ ܡܲܙܥܸܩ ܒܐܲܪܥܵܐ ܡ̣ܢ ܟܠ ܦܘܼ̈ܡܝܼܢ\n:ܘܡܲܪܝܼܪܵܐܝܼܬܼ ܒܵܟܹ̇ܝܢ ܚܲܪ̈ܫܹܐ ܥܲܠ ܡܲܠܵܠܐ\n:ܠܚܲܕ ܣܘܼܟܵܝܵܐ ܡܣܲܟܹܿܝܢ ܟܠܗܘܿܢ ܒܲܚܕܵܐ ܫܲܘܝܘܼ\nܥܕܲܡܵܐ ܕܢܵܚ̇ܝܼܢ ܒܵܠܡܹܐܝܢ ܚܘܼܒܹܗ ܠܵܐ ܡܸܬܿܬܿܢܝܼܚܢ. :ܩܵܠ ܗܵܝ̇ ܩܲܪܢܵܐ ܕܵܒܼܫܘܼܠܵܡܵܐ ܪܓܼܝܼܓܼܝܼܢ ܠܲܡܨܵܬܼ\nܘܐܸܠܵܐ ܫܲܡܥܘܼܪ ܠܵܐ ܡܸܬܼܒܲܝܐܝܼܢ ܡ̣ܢ ܟܲܪܝܘܼܬܼܵܐ. :ܡܸܫܡܲܥ ܒܲܠܚܘܿܕ ܫܡܲܠܘ ܕܲܥܬܼܝܼܕܵܐ ܕܬܸܩܪܸܬ ܒܚܲܪܬܼܵܐ\nܘܝܘܿܡ ܒܘܼܕܸܩܵܗ̇ ܟܣܸܐ ܘܲܡܣܲܬܲܪ ܡ̣ܢ ܟܠ ܒܸܪ̈ܝܵܢ. :ܚܲܕܘ ܒܲܠܚܘܿܕ ܝܵܕܲܥ ܝܵܘܡܵܐ ܕܡܸܫܬܲܡܥܵܐ ܒܹܗ\nܗܵܘ̇ ܕܲܟܼܣܸܐ ܒܹܗ ܨܲܒܼܝܵܢ ܟܲܣܝܵܐ ܕܲܓܼܠܸܐ ܠܹܗ ܟܠ. :ܗܘ̤ ܥܲܡ ܟܲܣܝܵܐ ܝܵܕܲܥ ܝܵܘܡܵܐ ܕܝܘܿܡ ܓܸܠܝܵܢܵܗ̇\nܘܐܲܡܲܬܼܝ ܕܨܵܒܹ̇ܐ ܓܵܠܹ̇ܐ ܚܲܝܠܹܗ ܘܲܡܚܵܘܸܐ ܠܹܗ. :ܠܡܸܢܝܵܢ ܚܲܝܹ̈ܐ ܕܥܘܼܡܪܵܐ ܕܙܲܒܢܵܐ ܡܩܵܘܸܐ ܪܸܡܙܹܗ\nܥܕܲܡܵܐ ܕܫܵܠܹ̇ܡ ܘܐܟ̇ܢ ܓܵܡ̇ܪ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ. :ܡ̣ܢ ܫܹܠܝ ܕܵܢܲܚ̇ ܒܲܕ ܡܘܼܬܼ ܩܲܪܩܵܐ ܥܲܠ ܥܵܡܲܪܬܵܐ\nܘܲܡܟܲܣܸܐ ܠܹܗ ܠܪܵܘܡܵܐ ܘܥܘܡܩܵܐ ܒܢܘܼܗܪܵܐ ܕܡܸܠܵܘ̈ܗܝ.","english":"He strikes hard bonds every hour against their thoughts, and like a mother he subdues the evils of the life of the dead. He has put on heaven and [...] and everything in them, until that renewal which cannot be changed comes. Like one who weeps for the dead, creation weeps for its standing, until it lives in that indestructible life. Like one accustomed, he has set its sorrow before its fathers, and is lamented in him until it sees him in new life. The voice of the depths cries out in the earth from all mouths, and bitterly the deaf weep over the speaker. For one meaning he subdues all of them in one equality, until his love, which cannot be comprehended, rests in the fullness. The voice of that call of completion stirs the ear to listen, and unless they hear, they cannot be freed from sorrow. Only the one who hears the future of that which will call at the end, and the day of its revelation is hidden and concealed from all creatures. Only one knows the day on which it will be heard, that which is hidden in him, the hidden will of the revealer of all. He, with the hidden one, knows the day of its revelation, and when he wishes, he reveals his power and shows it. For the duration of the life of the dwelling of the sacrifice, his sign endures, until it is completed and, like a seal, finishes the fulfillment of his words. From the silence, he kindles the spark of death upon the dwelling, and covers the height and depth with the light of his words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܸܒܼ̈ܠܸܐ ܩܫܲܝ̈ܐ","severity":"info","text":"The phrase 'hard bonds' likely refers to the Antichrist's oppressive constraints on human thought, a recurring theme in Narsai's depiction of his tyranny.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܝܘܼܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܿܠܵܐ","severity":"info","text":"The 'indestructible life' is a technical term in Syriac eschatology for the resurrected state, contrasting with the mortal life of the present age.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܵܠ ܬܢܚ̈ܬܼܵܐ","severity":"info","text":"The 'voice of the depths' may echo biblical imagery of the abyss (e.g., Rev 9:1-2) or the cry of the damned, though no direct citation is present.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܡܪܵܐ ܕܙܲܒܢܵܐ","severity":"info","text":"The 'dwelling of the sacrifice' likely refers to the earthly realm or the church as a place of offering, a common metaphor in Syriac liturgical theology.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܕܲܡܵܐ ܕܫܵܠܹ̇ܡ","severity":"info","text":"The repeated 'until' clauses (e.g., 'until it is completed') structure the passage as a series of eschatological anticipations, building toward the final revelation.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܲ[...]ܥܵܐ","severity":"caution","text":"The Syriac text has a lacuna after 'heaven and', likely a word like 'earth' or 'world', but the exact term is uncertain due to manuscript damage.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'heaven and [...]' leaves the second element unclear; the English draft omits it, but the context suggests a cosmic pair (heaven and earth).","The identity of 'the hidden one' (ܟܲܣܝܵܐ) is ambiguous—could refer to God, Christ, or the Antichrist's secret will; the passage seems to shift between agents."],"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":22,"ref":"p22","source":":ܢܘܼܗܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ ܡܲܒܼܪܸܩ ܡܸܢܹܗ\nܘܗܵܘܹ̇ܐ ܢܘܼܗܪܵܐ ܐܲܝܟ ܠܵܐ ܢܘܼܗܪܵܐ ܒܦܸܚܡܵܐ ܕܢܘܼܗܪܹܗ. :ܪܡܝܼܢܵܐ ܦܵܬܲܚ ܒܝܲܕ ܡܲܚܲܬܬܹܗ ܘܐܟܿܢ ܢܵܚܹ̇ܬܼ\nܘܚܲܝ̈ܠܲܝ ܪܵܘܡܵܐ ܡܙܲܡܸܢ ܩܵܪܹܐ ܕܲܢܙܲܚܝܘܼܢܵܝܗܝ. :ܟܠܗܘܿܢ ܐܲܟܼܚ̄ܕܵܐ ܟܵܢ̇ܫܝܼܢ ܨܹܐܕܵܘܗܝ ܡ̣ܢ ܟܠ ܕܘܼܟܵܐ\nܘܲܡܙܲܚܝܼܢ ܠܹܗ ܒܚܘܼܒܵܐ ܕܲܦܐܹܐ ܠܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ. :ܐܸܠܹܦ ܐܲܠܦܝܼ̈ܢ ܩܵܥܹ̇̄ܝܢ ܫܘܼܒܼܚܹܗ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܘܪܸ̈ܒܿܘܼ ܪܸ̈ܒܿܘܿܢ ܬܵܢܹ̇ܝܢ ܫܘܼܒܼܚܹܗ ܕܠܵܐ ܩܘܼܛܵܥܵܐ. ܫܘܼܒܼܚܵܐ ܘܩܘܼܕܫܵܐ ܛܥܝܼܢܝܼܢ ܟܠܗܘܿܢ ܒܙܘ̈ܵܥܹܐ ܕܲܒܼܘܗܘܿܢ:\nܘܲܡܩܲܪ ܒܼܝܼܢ ܠܹܗ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܕܦܵܐܝܵܐ ܠܲܫܡܹܗ. :ܒܪܝܼܟ ܙܲܟܵܝܵܐ ܩܵܥܹ̇ܝܢ ܟܠܗܘܿܢ ܬܸܓܼܡܹ̈ܐ ܠܬܓܼܡܹ̈ܐ\nܘܲܡܙܲܝܼܥܝܼܢ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܒܩܵܠܵܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ. :ܫܒܼܝܼܚ ܡܲܚܸܐ ܟܠ ܩܵܥܹ̇ܝܢ ܣܸܕܪܹ̈ܐ ܕܛܘܼܟܵܝ̈ܗܘܿܢ\nܘܲܡܒܲܠܗܝܼܢ ܠܹܗ ܠܥܵܠܡܵܐ ܒܬܲܗܪܵܐ ܕܦܸܬܼܓܼܵܡܲܝ̈ܗܘܿܢ. :ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܲܠܝܵܐ ܩܥܵܬܼܵܐ ܕܫܝܼܦܘܿܪ̈ܝܗܘܿܢ\n:ܘܠܵܐ ܡܨܸܐ ܦܘܼܡܵܐ ܠܲܡܬܼܵܢܵܝܘܼ ܥܲܠ ܩܲܫܝܼܘܼܬܼܵܗ̇. ܕ̄\n:ܕܚܝܼܠܵܐ ܣܲܓܿܝܼ ܚܙܵܬܼܵܐ ܕܐܲܦܹ̈ܐ ܕܡܸܬܼܚܵܘܹܝܬ ܒܵܗ̇\nܘܲܒܼܨܝܼܪ ܢܘܼܗܪܵܐ ܕܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܕܢܸܬܼܒܲܩܸܐ ܒܲܗ̇. :ܒܲܪ̈ܩܹܐ ܕܢܘܼܗܪܵܐ ܢܵܦ̇ܩܝܼܢ ܡܸܢܗܘܿܢ ܕܢܘܼܪ̈ܢܵܝܹܐ\nܘܫܵܓ̇[ܓܼܵ]ܐ ܚܙܵܬܹܐ ܠܲܡܚܵܪ ܠܥܘܼܙܵܐ ܕܦܲܪ̈ ܨܘܼܦܲܝܗܘܿܢ. :ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܲܠܝܵܐ ܚܙܵܬܼܗܘܿܢ ܘܩܵܠ ܡܸܠܲܬܗܘܿܢ\nܩܸܢܛܵܐ ܠܒܼܝܼ̈ܫܹܐ ܘܛܘܒܼܵܐ ܠܛܵܒܹ̈ܐ ܛܘܼܒܼ ܠܲܕ ܡܲܚܸܒܼ. :ܛܘܼܒܹ̈ܐ ܘܢܸܓܼ̈ܕܸܐ [...]ܝܢ ܒܐܸܣܟܹܿܡܵܐ ܕܡܸܬܼܚܵܘܹܝܢ ܒܹܗ\nܛܘܼܒܹ̈ܐ ܠܟܹܐܢܹ̈ܐ ܘܢܸ̈ܓܼܕܹܐ ܠܕܲܐܣܟܸܿܠܘ ܘܵܝ ܠܲܕܠܵܐ ܬܵܒܼܘ.","english":"A great light, unspeakable, flashes from him,\nand the light becomes as no light in the measure of his light. He opens the firmament by his descent and like a seal he stamps,\nand the powers of the height summon the proclamation of his victory. All together, his hunters are darkened from every place,\nand they exalt him in love that befits the greatness of his rank. Thousands upon thousands proclaim his glory without satiety,\nand myriads upon myriads proclaim his glory without end. Glory and holiness are mingled in all the movements that are in them,\nand the crown of victory that befits his name is placed upon him. Blessed victor, all the orders cry out to the orders,\nand they make the earth tremble with the sound of their sanctities. Glorious life-giver, all the ranks proclaim their purity,\nand he amazes the world with the wonder of their words. A great wonder, full of the voice of their trumpets,\nand no mouth is able to describe its harshness. For the vision of the faces that are revealed in it is exceedingly wondrous,\nand the light of the eyes of flesh that gaze upon it is diminished. Flashes of light issue from them like lightning,\nand they disturb the visions to change the form of their faces. Full of grace and love are their vision and the sound of their word,\ngrace for the wicked and goodness for the good, goodness for those who love. Blessings and thorns [...] in the form that is revealed in him,\nblessings for the envious and thorns for the foolish, woe to those without repentance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܘܼܗܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܲܠ","severity":"info","text":"The phrase 'a great light, unspeakable' paradoxically describes the Antichrist's deceptive radiance, which outshines ordinary light yet is ultimately illusory.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܡܝܼܢܵܐ","severity":"info","text":"The term 'firmament' (rāmā) refers to the celestial vault, here opened by the Antichrist's descent, echoing apocalyptic imagery of cosmic disruption.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ","severity":"info","text":"The 'crown of victory' (klīl zākūtā) recalls Pauline and Syriac liturgical language for Christ's triumph, here ironically applied to the Antichrist's usurped glory.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܵܐ ܡܲܠܝܵܐ ܩܥܵܬܼܵܐ ܕܫܝܼܦܘܿܪ̈ܝܗܘܿܢ","severity":"info","text":"The 'great wonder, full of the voice of their trumpets' evokes eschatological trumpet blasts in Syriac tradition, signaling the Antichrist's deceptive parousia.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܘܼܒܹ̈ܐ ܘܢܸܓܼ̈ܕܸܐ [...]ܝܢ","severity":"caution","text":"The phrase 'blessings and thorns' is partially lacunose in the Syriac; the missing verb or participle may have clarified the contrast between reward and punishment.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܪܝܼܟ ܙܲܟܵܝܵܐ","severity":"info","text":"The acclamation 'Blessed victor' marks a shift from descriptive narrative to doxological address, a common homiletic device in Narsai's memre.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end is partially corrupt; the reading 'blessings and thorns' is conjectural, and the missing word may alter the sense of the final contrast."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":23,"ref":"p23","source":":ܣܒܲܪܬܼܵܐ ܛܵܒܼܬܼܵܐ ܕܚܘܼܕܵܬܼ ܟ̱ܠܵܐ ܙܵܪܥܝܼܢ ܒܐܲܪܥܵܐ\nܘܐܲܝܟ ܕܲܠܙܲܪ̈ܥܹܐ ܡܟܲܢܫܝܼܢ ܦܲܓܼܪܹ̈ܐ ܠܐܸܕܪܵܐ ܕܚܲܝܹ̈ܐ. :ܩܕܼܵܡ ܦܲܪܨܘܿܦܵܐ ܕܚܲܕ ܩܲܪܨܘܿܦܵܐ ܟܵܢ̇ܫܝܼܢ ܩܵܝ̇ܡܝܼܢ\nܘܲܡܣܲܟܹܿܝܢ ܠܹܗ ܕܢܸܣܥܘܿܪ ܚܲܝܠܹܗ ܒܫܘܼܠܛܵܢܲܝ̈ܗܘܿܢ. :ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܹܗ ܟܕܝܼܢܝܼܢ ܟܠܗܘܿܢ ܐܲܝܟ ܕܲܒܼܢܝܼܪܵܐ\nܘܗܲܢܝܼܵܐܐ ܠܗܘܿܢ ܛܥܲܡܬܼܵܐ ܕܲܫܡܹܗ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ. :ܥܲܠ ܡܲܪ ܟܲܒܼܬܼܵܐ ܕܪܘܼܚܵܐ ܝܵܬܸ̇ܒܼ ܡܲܠܟܵܐ ܕܡܲܠܟܹ̈ܐ\nܘܲܟܼܕܝܼܢܝܼܢ ܒܵܗ̇ ܐܲܠ̈ܦܸܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ. :ܚܲܬܿ ܡܸܢܝܵܢܵܐ ܠܚܲܝ̈ܠܘܵܬܼܵܐ ܕܲܡܙܲܚܝܼܢ ܠܹܗ\nܘܠܵܐ ܫ[...]ܡܵܐ ܠܩܵܠ ܩܘܼܕܵܫܵܐ ܕܲܡ̣ܩܲܕ ܫܵܢܵܘ̈ܗܝ. :ܒܗܸܕܪܵܐ ܪܲܒܵܐ ܡܚܵܘܸܐ ܢܲܦܫܹܗ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܲܒܼܬܸܫܒܿܘܿܚܬܹܗ ܡܫܲܒܿܚܝܼܢ ܐ̄ܢܵܫܵܐ ܘܲܫܡܲܝܵܢܹ̈ܐ. ܢܝܼܫܵܐ ܕܚܲܫܹܗ ܘܲܕ ܙܵܟܼܘܼܬܹܗ ܐܵܬܹ̇ܐ ܩܕܼܵܡܵܘܗܝ. ܘܬܹܵܗܪܵܐ ܒܪܝܼܬܼܵܐ ܒܓܲܒܼܪܵܐ ܙܩܝܼܦܵܐ ܟܡܵܐ ܐܸܬܼܪܲܡܪܲܡ. :ܒܗܵܘ̇ ܥܸܕܵܢܵܐ ܒܵܗ̇ܬܝܼܢ ܫܹ̈ܐܕܹܐ ܥܲܡ ܙܵܩ̈ܘܿܦܹܐ\nܕܚܵܙܹ̇ܝܢ ܢܝܼܫܵܐ ܕܲܒܲܙܚܘ ܗ̄ܘ̣ܵܘ ܒܹܗ ܟܲܕ ܡܸܙܕܲܝܲܚ. :ܒܬܲܗܪܵܐ ܪܲܒܵܐ ܩܵܝ̇ܡܝܼܢ ܕܲܝ̈ܘܹܐ ܘܲܝܗܘܼ̈ܕܵܝܹܐ\nܟܲܕ ܡܸܬܼܒܲܩܹܝܢ ܒܓܲܒܼܪܵܐ ܕܲܙܒܲܦܘ ܕܐܲܡܠܸܟ ܥܲܠ ܟܠ. :ܓܘܼܢܚܵܐ ܓܢܝܼܚܵܐ ܢܵܦܹ̇ܠ ܡ̣ܢ ܫܹܠܝ ܥܲܠ ܣܵܛܵܢܵܐ\nܕܲܫܡܵܐ ܕܨܲܚܝܼ ܩܵܥܹ̇ܝܢ ܫܘܼܒܚܹܗ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ. :ܐܸܒܼܠܵܐ ܗ̄ܘ̣ ܩܲܫܝܵܐ ܕܠܵܐ ܒܘܼܝܵܐܵܐ ܠܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܕܐܵܒܹ̇ܕ ܟܠܹܗ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܘܲܒܼܢܲܝ̈ܢܵܫܵܐ. :ܩܵܠܵܐ ܕܚܝܼܠܵܐ ܡܲܫܡܲܥ ܨܹܐܕܵܘܗܝ ܫܡܵܐ ܕܲܟܼܦܲܪ ܒܹܗ\nܘܲܡܟܲܦܲܪ ܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ ܒܢܲܦܫܹܗ ܘܦܲܓܼܪܹܗ.","english":"The good news of the renewal of all things he sows in the earth, and like seeds he causes bodies to fall into the field of life. Before the face of one person they fall and stand, and they entreat him that his power might work through their authority. Under his authority all are subdued as if by force, and they taste the flavor of his name from every mouth. Upon the throne of the Spirit sits the King of kings, and thousands of spirits, countless, are subdued in it. He sets a limit to the powers that exalt him, and he does not [...] the sound of holiness that sanctifies his hours. In great splendor he shows himself to the eyes of all creatures, and in his glory, earth and heavens glorify him. The sign of his passion and of his victory comes before him, and the wonder of creation, how it was exalted in the crucified man. At that time, demons along with the crucifiers are ashamed, when they see the sign of him whom they crucified, as he is exalted. In great wonder, pagans and Jews stand, as they are confounded by the man whom they crucified, who was to rule over all. A loud cry falls from the silence upon the adversary, and the name that thirsts proclaims his glory, heaven and earth. But he is the harsh wailer, without consolation, for the son of perdition, who destroys the whole assembly of angels and of men. The voice of power makes heard against him the name that denies him, and he denies it from life, in himself and his body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܒܲܪܬܼܵܐ ܛܵܒܼܬܼܵܐ ܕܚܘܼܕܵܬܼ ܟ̱ܠܵܐ","severity":"info","text":"The phrase 'good news of the renewal of all things' echoes the Antichrist's deceptive imitation of Christian proclamation, a theme in Narsai's eschatology.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܡܲܠܟܹ̈ܐ","severity":"info","text":"'King of kings' (ܡܲܠܟܵܐ ܕܡܲܠܟܹ̈ܐ) is a title used in the Syriac Bible for Christ (e.g., 1 Tim 6:15 Peshitta), here applied to the Antichrist as a parody.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܒܼܪܵܐ ܙܩܝܼܦܵܐ","severity":"info","text":"'The crucified man' (ܓܲܒܼܪܵܐ ܙܩܝܼܦܵܐ) refers to Christ; Narsai contrasts the Antichrist's false triumph with Christ's true victory, a common motif in Syriac anti-heretical literature.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܘ̇ ܥܸܕܵܢܵܐ","severity":"info","text":"The phrase 'at that time' (ܒܗܵܘ̇ ܥܸܕܵܢܵܐ) marks a narrative shift to the eschatological moment when the Antichrist's deception is exposed, aligning with the passage's narrative classification.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܫ[...]ܡܵܐ","severity":"caution","text":"The text is damaged here (ܫ[...]ܡܵܐ); the English draft reads 'he does not [...] the sound of holiness,' but the Syriac is incomplete, leaving the verb uncertain.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܒܼܠܵܐ ܗ̄ܘ̣ ܩܲܫܝܵܐ ܕܠܵܐ ܒܘܼܝܵܐܵܐ","severity":"info","text":"The 'harsh wailer without consolation' (ܐܸܒܼܠܵܐ ܗ̄ܘ̣ ܩܲܫܝܵܐ ܕܠܵܐ ܒܘܼܝܵܐܵܐ) parallels the figure of the Antichrist as a mourner in Syriac tradition, e.g., in Ephrem's Hymns on the Nativity.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The damaged verb ܫ[...]ܡܵܐ is uncertain; the reading 'he does not hear' or 'he does not accept' is possible.","The phrase 'son of perdition' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) could refer to the Antichrist or to a generic figure; context favors the Antichrist."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":":ܟܠܗ ܒܟܼܠܹܗ ܐܒܹܕ ܥܲܛܠܵܐ ܕܐܵܘܒܸܿܕ ܗܘ̤ ܠܹܗ\n:ܘܠܵܐ ܦܵܐܹ̇ܫ ܒܹܗ ܣܪܝܼܕܼܵܐ ܒܝܼܚܹ̈ܐ ܠܵܐ ܡܵܝ̈ܘܬܹܐ\n:ܚܕܵܐ ܒܲܪܬܼ [ܩܐܐ] ܡܲܙܥܸܩ ܨܹܐܕܵܘܗܝ ܡܫܝܼܚܵܐ ܡܲܠܟܵܐ\nܘܛܵ[ܠܸ]ܛ ܟܠܹܗ ܘܒܼܿܗܹ̇ܬܼ ܚܘܬܼܪܵܐ ܕܪܵܒܹܿܗ ܢܟܼܝܼܠܵܐ. :ܚܕܲܬܵܐ ܚܵܙܹ̇ܝܢ ܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܒܝܘܿܡ ܐܲܒܼܕܵܢܹܗ\nܘܬܵܗ̇ܪܝܼܢ ܣܲܓܿܝܼ ܒܚܹܝܠ ܥܵܒܼܘܿܕܵܐ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ. :ܚܕܲܬܵܐ ܡܚܵܘܸܐ ܡܵܪܐ ܠܥܲܒܼܕܵܘ̈ܗܝ ܒܲܥܒܼܵܕ ܐܝܼܕܵܘ̈ܗܝ\nܘܟܲܕ ܡܸܕܸܡ ܗ̄ܘ̣ ܡܨܸܐ ܥܵܒܹ̇ܕ ܠܹܗ ܐܲܝܟ ܠܵܐ ܡܸܕܹܡ. :ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ ܒ̣ܪܵܐ ܟܠ ܡܸܕܸܡ ܐܲܝܟ ܕܲܫܦܲܪ ܠܹܗ\nܘܲܕ ܫܵܦܲ̇݁ܪ ܠܹܗ ܡܲܗܦܸܟ ܡܸܕܸܡ ܠܘܵܬܼ ܠܵܐ ܡܸܕܸܡ. ܫܲܦܝܼܪ ܐܲܝܬܿܝܼ ܟܠ ܠܲܗܘܝܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ:\nܘܫܲܦܝܼܪ ܡܵܘܒܸܿܕ ܠܒܲܪ ܐܲܒܼܪܵܢܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ. :ܠܲܡܠܝܼܠܘܼܬܼܵܐ ܡܚܲܟܸܿܡ ܛܵܒܼܵܐ ܒܝܲܕ ܐܲܒܼܕܵܢܹܗ\nܕܙܵܕܸ̇ܩ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܕܬܸܛܲܪ ܛܲܟܼܣܵܐ ܕܒܼܵܪܘܿܝܼܬܹܗ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܒܼܵܪܘܝܘܼܬܼܵܐ ܢܦܲܩ̣ ܚܲܪܡܵܢܵܐ\nܥܲܠ ܗܵܕ ܡܵܘܒܸܕ ܘܲܡܛܲܠܸܩ ܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ. :ܐܸܒܼܠܵܐ ܥܦܝܼܦܵܐ ܣܵܓܹ̇ܐ ܠܪܲܒܹܿܗ ܒܝܲܕ ܐܲܒܼܕܵܢܹܗ\nܘܢܸܓܼܕܵܐ ܩܲܫܝܵܐ ܡܸܬܿܬܵܘܣܲܦ ܠܹܗ ܒܛܘܼܠܵܩ ܚܲܝܵܘ̈ܗܝ. :ܡܢܚ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܘ̤ ܕܢܹܐܒܲܕ ܠܲܓܼܡܲܪ ܥܲܡ ܬܲܠܡܝܼܕܹܗ\nܘܠܵܐ ܕܢܸܫܬܲܢܲܫ ܥܲܙܝܼܙܵܐܝܼܬܼ ܕܠܵܐ ܫܘܼܠܵܡܵܐ. :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܣܵܥܲ݁ܪ ܨܹܐܕܵܘܗܝ ܪܸܡܙܵܐ ܕܲܒܼܪܵܝܗܝ\nܘܠܵܐ ܐ̄ܢܵܫ ܝܵܕܲܥ ܕܢܹܐܡܲܪ ܕܲܟܼܡܵܐ ܗ̄ܝ̣ ܪܸܚܡܲܬܼ ܚܘܼܒܹܿܗ. :ܚܘܼܒܵܐ ܪܲܒܵܐ ܡܠܸܐ ܣܘܼܥܪܵܢܵܐ ܕܣܵܥܲ݁ܪ ܬܲܡ̇ܢ\nܕܠܵܐ ܡܵܘܩܸܕ ܠܹܗ ܠܓܲܒܵܐ ܕܒܼܝܼ̈ܫܹܐ ܐܲܝܟ ܕܲܠܗܵܘ̇ ܚܲܕ.","english":"All of it he destroys, the deceiver who would destroy himself. And no remnant remains in him of the living or the dead. A single cry [of distress] he utters against him, Christ the King, and he annihilates all of it, and the pride of its greatness is consumed. Anew the watchers and men see on the day of his destruction, and they marvel greatly at the power of the maker of the power of the Almighty. Anew the Lord shows to his servants by the work of his hands, and when he is able to do something, he does it as if it were nothing. From nothing he creates everything as he pleases, and when he pleases, he turns something into nothing. He fittingly brings all things into being from nothing, and he fittingly destroys the creature without loss. He makes the good wise through his destruction for the sake of speech, that it might be fitting for her to preserve the order of his creation. Outside the order of creation, a curse goes forth; upon this he destroys and annihilates him from life. But a vehement lamentation increases for its greatness through his destruction, and a harsh cord is added to him in the destruction of his life. He also strikes the one who would destroy his disciple utterly, and he does not shake mightily without end. Wisely he executes against him the sign of his Creator, and no man knows to say how great is the mercy of his love. Great love fills the activity that he performs, so that he does not burn the side of the wicked as if it were one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes Christ the King annihilating the deceiver (the Antichrist) and his works, emphasizing creation ex nihilo and destruction without loss, a theme of divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܲܛܠܵܐ","severity":"info","text":"The Syriac term ܥܲܛܠܵܐ (ʿaṭlā) means 'deceiver' or 'impostor,' a standard epithet for the Antichrist in Syriac tradition, contrasting with Christ as king.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܠܵܐ ܡܸܕܸܡ ܒ̣ܪܵܐ ܟܠ ܡܸܕܸܡ","severity":"info","text":"The phrase 'from nothing he creates everything' echoes the doctrine of creatio ex nihilo, a key theological concept in Syriac Christianity, possibly alluding to 2 Maccabees 7:28 or Wisdom 11:17, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East; his memre on the Antichrist reflect eschatological themes common in Syriac literature, often drawing on Ephrem and Theodore of Mopsuestia.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antitheses: creation from nothing vs. reduction to nothing, fitting order vs. curse, destruction vs. lamentation, emphasizing Christ's sovereign power over the deceiver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܐܐ","severity":"caution","text":"The Syriac word ܩܐܐ (qāʾ) is uncertain; the English draft reads 'cry [of distress],' but the term may be corrupt or a hapax legomenon, possibly related to ܩܥܐ (qʿā) 'to cry out.' The reading is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a single cry [of distress]' (ܚܕܵܐ ܒܲܪܬܼ [ܩܐܐ]) is textually uncertain; the bracketed word may be a scribal error or variant. The identity of 'the one who would destroy his disciple' (ܕܢܹܐܒܲܕ ܠܲܓܼܡܲܪ ܥܲܡ ܬܲܠܡܝܼܕܹܗ) is ambiguous—possibly referring to the Antichrist or a figure within the narrative."],"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":25,"ref":"p25","source":":ܒܚܲܕ ܕܲܡܚܲܒܸܿܠ ܡܚܵܘܸܐ ܕܟܹܐܢܵܐ ܗ̄ܘ̣ ܐܵܦ ܪܲܚܡܵܢܵܐ ܗ̄ܘ̣\nܕܐܲܝܟ ܕܐܸܘܒܸܿܕ ܚܲܕ ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܵܘܒܸܿܕ ܐܵܦ ܣܲܓܿܝܼ̈ܐܐ. :ܠܵܘ ܠܐܲܒܼܕܵܢܵܐ ܪܓܼܝܼܓܼ ܠܐܲܒܼܕܵܢܹܗ ܕܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܐܸܠܵܐ ܕܢܸܓܼܠܸܐ ܥܲܠ ܟܹܐܢܘܼܬܹܗ ܘܒܲܣܝܡܘܼܬܹܗ. :ܠܬܲܪܬܹܿܝܢ ܡܵܘܕܲܥ ܠܲܬܼܪܹܝܢ ܓܲܒܹ̈ܐ ܕܛܵܒܹ̈ܐ ܘܒܼܝܼ̈ܫܹܐ\nܕܟܲܕ ܛܵܒܼ ܛܵܒܼܵܐ ܗ̄ܘ̣ ܚܠܝܼܛܵܐ ܒܛܲܒܼܬܹܗ ܐܵܦ ܟܹܐܢܘܼܬܼܵܐ. :ܠܛܵܒܼ ܡܸܣܬܼܥܪܵܐ ܟܠ ܡܲܪܕܘܼܬܼܵܐ ܕܡ̣ܢ ܝܼܕܲܥܬܹܗ\nܘܝܵܕܥܲܝ̈ ܚܘܼܒܹܗ ܝܵܕܥܝܼܢ ܒܲܠܚܘܿܕ ܕܲܢܩܲܠܣܘܼܢܵܝܗܝ. :ܫܲܦܝܼܪ ܪܵܕܸܐ ܠܣܵܢܝܲܝ̈ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ\nܘܫܲܦܝܼܪ ܩܵܢܹ̇ܐ ܠܢܵܛܪ̈ܝ ܐ̄ܪܵܙܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ. :[...]ܕܝܼܢܵܐ ܟܹܐܢܵܐ ܒܵܚܲ݁ܪ ܥܵܘ̣ܠܵܐ ܘܙܲܕܝܼܩܘܼܬܼܵܐ\nܘܲܩܕܵܡ ܪܸܡܙܹܗ ܡܩܝܼܡ ܠܲܡ̈ܠܝܼܠܹܐ ܒܣܘܼܥܪ̈ܢܲܝܗܘܿܢ. :ܠܟܼܘܪ ܒܘܼܚܪܵܢܵܐ ܡܲܥܸܠ ܟܠ̱ܵܐ ܒܝܲܕ ܚܲܕ ܓܲܒܪܵܐ\nܘܝܵܗܹ̇ܒܼ ܒܐܝܼܕܵܘ̈ܗܝ ܛܘܼܒܼܵܐ ܠܛܵܒܹ̈ܐ ܘܢܸܓܼܪܵܐ ܠܒܼܝܼ̈ܫܹܐ. :ܠܗܵܕܹܐ ܦܲܪܫܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܲܓܼܒܼܝܼܠܘܼܬܹܗ\nܕܲܢܦܲܪܸ̈ܫ ܒܹܗ ܬܸܓܼܡܹ̈ܐ ܕܟܹܐܢܹ̈ܐ ܘܲܕܥܵܘ̈ܠܹܐ. :ܠܗܵܕܹܐ ܣܵܡܹܗ ܡ̣ܢ ܟܲܕ ܨܵܪܹܗ ܕܠܵܐ ܙܘܘܵܓܼܵܐ\nܕܲܢܚܲܕܼܬܼ ܒܹܗ ܒܪܝܼܬܼܵܐ ܕܥܸܬܼܩܲܬ̤ ܒܡܝܘܿܬܼܘܼܵܬܼܵܐ. :ܠܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܡܚܲܕܸܬܼ ܪܸܡܙܹܗ ܒܡܸܨܥܵܝܘܼܬܹܗ\nܘܲܡܚܲܟܸܿܡ ܠܵܗ̇ ܕܬܸܕܲܥ ܗ̤ܝ ܠܵܗ̇ ܘܲܠܥܒܼܘܿܕܵܗ̇. :ܒܲܕ ܡܘܼܬܼ ܐܲܡܬܼܵܐ ܡܩܝܼܡ ܠܵܗ̇ ܩܕܼܵܡܵܘܗܝ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܲܡܙܲܚܝܵܐ ܠܹܗ ܒܩܵܠ ܬܸܫܒܿܘܿܚܬܵܐ ܕܠܵܐ ܡܬܿܕܲܪܟܵܐ. :ܥܵܠܡܵܐ ܟܠܹܗ ܥܲܡ ܥܵܡܘܪ̈ܘܗܝ ܡܲܦܸܩ ܠܐ̄ܘܪܥܹܗ\nܕܢܸܓܼܕܘܿܠ ܠܲܫܡܹܗ ܟܠܝܼܠ ܩܘܼܠ̈ܣܹܐ ܕܲܦܐܹܝܢ ܠܲܫܡܹܗ.","english":"With a single blow of the destroyer he shows that he is the avenger, he who is also the merciful one, that as he destroyed one, he was able to destroy many as well. He does not hasten to the destruction of the son of destruction, but to reveal his justice and his goodness. He makes known to both sides, the good and the evil, that while he is good, the good one is mingled with his goodness and also with his justice. For the good, all discipline that comes from his knowledge is set in motion, and those who know his love know only his praise. He governs the stewards of the wealth of his goodness well, and he guards the keepers of the mystery of his faith well. [...] The just king burns the wicked and righteousness, and at his sign he raises up the rational ones in their actions. He brings all to the test of choice through one man, and places in his hands goodness for the good and punishment for the evil. He distinguished this from the beginning of his creation, that he might distinguish in it the ranks of the just and the wicked. He set this from when he formed it without mixture, that through it the creation that had grown old in deaths might be renewed. He renews the entire creation by his sign through his mediation, and makes it wise so that it may know itself and its maker. At the time of death he raises it before him on the day of his revelation, and it glorifies him with a voice of praise that cannot be grasped. The whole world together with its inhabitants he brings forth on his path, that the crown of praises that befits his name might be magnified for his name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The Syriac term ܟܹܐܢܵܐ (kēnā) means 'just' or 'righteous' and is used here as a title for Christ, contrasting with the Antichrist's false justice.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܲܕ ܕܲܡܚܲܒܸܿܠ","severity":"info","text":"The phrase 'with a single blow of the destroyer' echoes apocalyptic imagery from Revelation (e.g., Rev 19:15) where Christ defeats the beast with a single stroke.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܣܝܼܡܘܼܬܹܗ","severity":"info","text":"The term ܒܲܣܝܼܡܘܼܬܹܗ (bassīmūṯeh) 'his goodness' reflects Narsai's emphasis on divine mercy even in judgment, a theme in Syriac theology.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܬܲܪܬܹܿܝܢ ܡܵܘܕܲܥ","severity":"info","text":"The passage shifts from destruction to revelation, using the phrase 'makes known to both sides' to introduce a didactic section on Christ's justice and mercy.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܚܲܕܸܬܼ ܪܸܡܙܹܗ","severity":"info","text":"The renewal of creation 'by his sign' parallels Narsai's homily 17 on the resurrection, where Christ's sign renews the world at the end of time.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text has a lacuna marked by [...], likely a few words missing; the English draft omits this, so the sense of the transition is uncertain.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna [...] leaves unclear whether a phrase about Christ's judgment or the Antichrist's fate is missing; the reading assumes continuity of Christ's action."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":":ܫܡܵܐ ܩܲܕܝܼܫܵܐ ܕܝܲܠܕܵܐ ܕܡܸܢܹܗ ܟܣܸܐ ܒܲܚܙܵܬܹܗ\nܘܒܹܗ ܡܸܬܼܩܲܕܲܫ ܡ̣ܢ ܪ̈ܘܼܚܵܢܐ ܘܡ̣ܢ ܦܲܓܼܪ̈ܢܹܐ. :ܫܒܼܚܼܝ ܓܸܠܝܵܢܹܗ ܘܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܚܙܵܬܼܵܐ ܕܦܲܓܸܪܹܗ\nܘܲܙܥܘܿܪ ܦܘܼܡܵܐ ܕܩܵܢܝܲܝ̈ ܡܸܠܬܐ ܕܢܹܐܡܲܪ ܕܲܟܼܡܲܐ ܗ̄ܝ̣. :ܐܲܠ̈ܦܸܐ ܕܥܝܼܪܹ̈ܐ ܘܲܕܡܲܠܲܐܟܹ̈ܐ ܛܥܝܼܢܝܼܢ ܢܝܼܫܹܗ\nܘܲܡܙܲܚܝܼܢ ܠܹܗ ܘܡܸܙܕܲܚܝܼܢ ܒܹܗ ܐܲܝܟ ܡܵܐ ܕܫܵܘܹ̇ܝܢ. :ܒܐܲܦܲܝ̈ ܪܵܘܡܵܐ ܡܛܲܝܒܼܝܼܢ ܩܵܝ̇ܡܝܼܢ ܟܲܕ ܡܸܬܹܚܵܘܹܐ\nܘܲܡܩܲܒܿܠܝܼܢ ܠܹܗ ܒܩܵܠܹܵ̇ܐ ܕܟܲܝ̈ܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ. :ܒܲܕܡܘܼ[...]ܡܫܵܐ ܡܕܝܼܩ ܡ̣ܢ ܪܵܘܡܵܐ ܠܐܲܦܲܝ̈ ܐܲܪܥܵܐ\n:ܘܢܵܗܲ݁ܪ ܥܵܠܡܵܐ ܡ̣ܢ ܙܲܠܝܼܩܹ̈ܐ ܕܪܲܒܿܘܼܬܼ ܢܘܼܗܪܹܗ\n:ܥܵܪܹܩ ܫܸܡܫܵܐ ܘܛܲܫܹ̇ܐ ܣܲܗܪܵܐ ܐܵܦ ܙܲܠܲܝܩܵܘ̈ܗܝ\nܘܒܼܵܛܹ̇ܠ ܪܲܗܛܵܐ ܕܟܼܵܘܟܲܒܼ ܢܘܼܓܼܗܵܐ ܘܕܲܟܼܢܵܘ̈ܬܹܗ. ܫܵܠܹ̇ܐ ܐܵܐܲܪ ܡ̣ܢ ܡܲܪܕܝܼܬܼܵܐ ܕܩܲܠܝܼܠܘܼܬܹܗ:\nܘܢܵܐܲܚ ܝܲܡܵܐ ܬܲܟܼܬܘܼܫܵܐ ܫܓܼܝܼܫܵܐ ܕܓܲܠܠܵܘ̈ܗܝ. :ܗܵܦ̇ܟܿܝܼܢ ܚܲܪ̈ܫܹܐ ܠܘܵܬܼ ܗܵܘ̇ ܡܸܕܹܗ ܕܲܗܘ̤ܵܘ ܡܸܢܹܗ\nܘܗܵܘܹ̇ܐ ܥܵܠܡܵܐ ܐܲܝܟ ܗܵܘ̇ ܕܲܗܘ̤ܵܐ ܒܪܵܫܝܼܬܼ ܕܲܗܘ̤ܵܐ. :ܟܝܵܢ ܡܲܠ̈ܠܹܐ ܡܩܵܘܹܐ ܒܲܠܚܘܿܕ ܘܠܵܐ ܡܸܬܼܚܲܒܲܠ\nܘܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܥܵܐ̇ܐ ܠܟܼܘܼܪܵܐ ܕܒܘܼܚܪܵܢ ܝܲܨܪܹܗ. :ܠܒܼܠܼܐ ܚܪܵܢ ܟ̱ܠܵܐ ܐܵܬܹ̇ܐ ܒܚܲܪܬܼܵܐ ܕܵܐܹ̇ܢ ܟܠܵܐ\nܘܩܵܥܹ̇ܐ ܒܐܲܪܥܵܐ ܚܕܼܵܐ ܒܲܪܬܼ ܩܵܐܐ ܕܡܲܠܝܵܐܬܲܗܘܵܐ. :ܒܐܲܪ̈ܒܲܥܦܸܢܝܵܢ ܪܵܗܹ̇ܛ ܩܵܠܹܗ ܐܲܝܟ ܐܝܼܙܓܲܕܵܐ\nܘܢܵܕܵܐ ܒܪܝܼܬܼܵܐ ܐܲܝܟ ܡ̣ܢ ܫܢܬܼܵܐ ܕܝܲܩܝܼܪܘܼܬܼܵܐ. :ܚܹܝܠ ܚܲܝܘܼܬܼܵܐ ܙܵܪܲܥ ܒܐܪܥܵܐ ܒܡܸܠܲܬܼ ܦܘܼܡܹܗ\nܘܪܵܦܹܬܼ ܥܲܦܪܵܐ ܘܩܵܢܹ̇ܐ ܪܸ̈ܓܼܫܹܐ ܪ̈ܲܓܼܘܼܫܬܼܵܢܹܗ.","english":"The holy name of the one who bore him is hidden in his vision, and by it he is sanctified from spirits and from bodies. His revelations are glorious and unspeakable, the vision of his body, and the mouth of the speakers of words is too small to say how great it is. Thousands of watchers and angels are amazed at his mind, and they glorify him and are glorified by him as is fitting. On the faces of the height they stand arrayed, showing themselves, and they receive him with the voice of the cymbals of their sanctities. In the likeness of [...] he descends, measured from the height to the face of the earth, and he illuminates the world from the flashes of the greatness of his light. The sun flees and the moon hides, even its flashes, and the course of the stars ceases, their light and their brightness. The air ceases from the turbulence of its swiftness, and the sea, the restless stirrer of its waves, becomes still. The sorcerers turn toward that which they were from him, and the world becomes as it was in the beginning of creation. Nature, the speaker, stands alone and is not destroyed, and he alone enters the furnace of trial of his creation. At the end of the world, a sign comes at the last, and it calls out in the earth, a single daughter of a voice that fills her. In the four directions his voice runs like a messenger, and creation trembles as from the hour of heaviness. The power of life sows in the earth through the word of his mouth, and dust is cast up and calls forth senses, his moving limbs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܡܵܐ ܩܲܕܝܼܫܵܐ ܕܝܲܠܕܵܐ ܕܡܸܢܹܗ","severity":"info","text":"The phrase 'the holy name of the one who bore him' refers to the divine name or title of Mary, the mother of Christ, which is hidden from the Antichrist's vision, emphasizing the Antichrist's inability to perceive sanctity.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܲܪ̈ܒܲܥܦܸܢܝܵܢ ܪܵܗܹ̇ܛ ܩܵܠܹܗ","severity":"info","text":"The image of a voice running in four directions echoes the four living creatures or the four corners of the earth in apocalyptic literature, possibly alluding to Revelation 7:1 or Ezekiel 1, where divine messages spread universally.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܘܼܚܪܵܢ ܝܲܨܪܹܗ","severity":"info","text":"The 'furnace of trial of his creation' reflects a common Syriac eschatological motif of a final test or judgment, akin to the 'furnace' in Daniel 3, used to distinguish the faithful from the reprobate at the end of time.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܕܡܘܼ[...]ܡܫܵܐ","severity":"caution","text":"The lacuna in the Syriac text at 'In the likeness of [...] he descends' disrupts the narrative flow, likely describing the Antichrist's descent or a divine figure; the missing word may be 'ܡܫܝܼܚܵܐ' (Messiah) or 'ܡܲܠܲܐܟܵܐ' (angel).","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܵܪܹܩ ܫܸܡܫܵܐ ܘܛܲܫܹ̇ܐ ܣܲܗܪܵܐ","severity":"info","text":"The cosmic upheaval—sun fleeing, moon hiding, stars ceasing—parallels similar imagery in Syriac apocalypses, such as the Cave of Treasures, where natural order collapses before the end, emphasizing the Antichrist's disruptive power.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܲܪ̈ܫܹܐ","severity":"info","text":"The mention of 'sorcerers' turning back to their origin reflects Narsai's polemic against pagan magic, a theme in Syriac Christian reception that associates the Antichrist with deceptive arts, as seen in later commentaries on Revelation.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'ܒܲܕܡܘܼ[...]ܡܫܵܐ' leaves the subject of the descent unclear; the reading assumes a divine or angelic figure, but it could refer to the Antichrist himself.","The phrase 'ܒܲܪܬܼ ܩܵܐܐ' (daughter of a voice) is ambiguous: it may mean an echo or a prophetic utterance, and the translation opts for 'a single daughter of a voice' as a personified call."],"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":27,"ref":"p27","source":":ܐܲܝܟ ܙܲܪ̈ܥܘܿܢܹܐ ܝܵܥܹ̇ܝܢ ܦܲܓܼܪܹ̈ܐ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܘܢܵܗ̇ܪܵܐ ܚܙܵܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܫܸܡܫܵܐ. :ܟܠܹܗ ܦܲܓܼܪܵܐ ܦܲܢܹ̇ܐ ܠܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝ̈ܘܿܬܹܗ\nܘܠܵܐ ܛܵܥܝܵܐ ܒܹܗ ܐܵܦܠܵܐ ܡܢܵܬܼܵܐ ܙܥܘܿܪܬܼܵܐ ܕܣܲܥܪܵܐ. :ܟܠܹܗ ܒܟܼܠܹܗ ܩܵܐܹ̇ܡ ܐܲܟܲܚ̄ܕ ܟܠ ܟܵܪ ܕܲܢܦ̣ܠ\nܘܠܵܐ ܦܵܐܹ̇ܫ ܒܵܗ̇ ܒܐܲܪܥܵܐ ܡ̣ܢܹܗ ܐܵܦܠܵܐ ܛܲܪܦܵܐ. ܪܸܡܙܵܐ ܕܓܲܒܼܠܹܗ ܡܒܥܪ ܡܸܕܪܹܡ ܡ̣ܢ ܓܵܘ ܡܸܕܪܵܐ܆\nܘܲܡܪܲܟܸܿܒܼ ܠܹܗ ܐܘܼܡܵܢܵܐܝܬܼ ܕܠܵܐ ܬܘܼܒܼ ܢܹܐܒܲܕ. :ܕܝܼܢܵܐ ܐܵܡܲ݁ܪ ܥܲܡ ܣܵܛܵܢܵܐ ܘܡܵܘܬܵܐ ܚܠܵܦܵܘܗܝ\nܘܬܼܵܒܲܥ ܡܸܢܗܘܿܢ ܥܝܵܪܬܵܐ ܕܨܲܥܪܹܗ ܘܲܕܫܘܼܠܛܵܢܹܗ. :ܒܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܚ̣ܫܘܵܐ ܡܲܪܡܹܐ ܠܫܹ̈ܐܕܹܐ ܕܕܵܪܫܘܼܗܝ\nܘܲܒܼܫܸܫ̈ܠܵܬܼܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܡܦܲܟܲܪ ܕܲܝ̈ܘܹܐ. :ܒܣܵܢܐܘ̈ܗܝ ܐܣܲ݁ܪ ܘܡܲܪܡܸܐ ܒܦܘܼܡܗܘܿܢ ܩܹܐܡܵܐ ܕܫܸܬܼܩܵܐ\nܘܠܹܗ ܫܵܪܹܐ ܠܹܗ ܡ̣ܢ ܫܸܢ̈ܠܵܬܼܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ. ܒܡܲܝ̈ܐ ܕܪ̈ܲܚܡܹܐ ܡܫܝܼܓܼ ܨܵܐܘܼܬܼܵܐ ܕܥܲܠ ܗܲܕܵܡܵܘ̈ܗܝ. ܘܲܡܨܲܒܸܿܬܼ ܠܹܗ ܒܢܲܚܬܵܐ ܕܫܘܼܒܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ. :ܚܒܼܵܠܵܐ ܘܡܵܘܬܵܐ ܡܵܪܹܩ ܡܸܢܹܗ ܕܡܸܬܼ ܚܲܒܿܠܵܢܵܐ\nܘܲܚܠܵܦ ܦܲܓܼܪܵܐ ܡܲܦܪܲܚ ܦܲܓܸܪܹܗ ܠܪܵܘܡܵܐ ܕܲܠܥܸܠ. :ܒܝܲܩܝܼܪܘܼܬܹܗ ܬܵܗ̇ܪܝܼܢ ܟܸܢ̈ܫܹܐ ܪ̈ܘܼܚܵܢܝܵܢܹܐ\nܕܐܲܝܟܢ ܦܵܪܲܚ ܟܝܵܢܵܐ ܥܲܒܼܝܵܐ ܕܠܵܐ ܒܲܥܥܝܵܕܼܵܐ. :ܐܵܦ ܗܘ̤ ܩܢܘܿܡܹܗ ܒܹܗ ܡܸܬܿܕܲܡܲܪ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ\nܕܒܲܐܝܢܵܐ ܚܲܝܠܵܐ ܩܢܵܬ̤ ܪܲܦܝܘܼܬܹܗ ܦܵܪܘܿܚܘܼܬܼܵܐ. :ܘܲܟܼܒܲܪ ܐܵܡܲ݁ܪ ܟܝܵܢ ܡܵܝ̈ܘܿܬܹܐ ܗܘ̤ ܠܲܟܝܢܹܗ\nܕܐ̄ܢܵܐ ܐ̄ܢܵܐ ܟܝܵܢܵܐ ܐܵܘ ܕܲܠܡܵܐ ܟܵܝ ܐ̄ܚܪܹܝܢ ܗ̄ܘ̣ ܚܘܼܠܦ.","english":"Like seeds, bodies sprout from the living one,\nand the vision of their thoughts shines brighter than the sun.\nHis whole body gives life to the living, not to the dead,\nand not even the smallest part of a hair is lost in him.\nHe stands entirely in one place, every limb of his form,\nand not a leaf of him remains on the earth.\nThe sign of his creator burns within him from the midst of the air,\nand he composes him artfully so that he will not perish again.\nHe speaks with Satan and Death on his behalf,\nand from them he obtains the renewal of his youth and his dominion.\nIn the prison of pain he casts down the demons who oppose him,\nand with the chains of flame he dissolves the evil spirits.\nWith his hands he binds and casts into their mouths the dust of silence,\nand he looses them from the bonds of mortality.\nWith the waters of mercy he washes the filth from his limbs,\nand he adorns him with the garment of glory that cannot be destroyed.\nDestruction and death are driven from him, the corruptible one,\nand instead of a body he causes his body to fly to the height above.\nBy his weight he stirs up spiritual storms,\nwhich, like a heavy cloud, fly without a path.\nEven his own standing is amazed at him, without satiety,\nby what power his lightness has attained flight.\nAnd again he says, \"The nature of the dead is his garment;\nwhat nature is this? Or perhaps it is another, a substitute.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܲܓܼܪܵܐ","severity":"info","text":"The body of the resurrected or transfigured figure is described as imperishable and luminous, contrasting with mortal bodies.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"Satan is named alongside Death as an adversary with whom the figure negotiates for renewal of youth and dominion.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܚ̣ܫܘܵܐ","severity":"info","text":"The 'prison of pain' likely refers to the infernal realm or a place of punishment for demons, a common motif in Syriac eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܝ̈ܐ ܕܪ̈ܲܚܡܹܐ","severity":"info","text":"The 'waters of mercy' echo baptismal and purificatory imagery found in Syriac liturgical and exegetical traditions.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܟܼܒܲܪ ܐܵܡܲ݁ܪ","severity":"info","text":"The phrase 'And again he says' marks a shift to a reflective or self-questioning mode, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܟܝܵܢܵܐ ܐܵܘ ܕܲܠܡܵܐ ܟܵܝ ܐ̄ܚܪܹܝܢ","severity":"caution","text":"The final rhetorical question about the nature of the garment is ambiguous; it may contrast mortal and transformed states, but the syntax is elliptical.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'living one' (ܕܲܚܝܼܚܵܐ) is not explicitly named; it may refer to Christ or a resurrected figure.","The phrase 'the sign of his creator burns within him' could imply an internal divine mark or a physical stigmata.","The final question about 'nature' leaves unclear whether the garment is a substitute for the original mortal nature or a transformed one."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":":ܐܸܠܘܼ ܡܲܨܝܵܐ ܕܪܵܢܹ̇ܐ ܗܵܕܹܐ ܟܒܲܪ ܪ̈ܵܢܹܐ ܗ̄ܘ̣ܵܐ\nܐܸܠܵܐ ܠܵܐ ܡܨܹܐ ܕܡܸܬܼܥܲܩܪܵܐ ܠܵܗ̇ ܠܵܐ ܝܼܕܲܥܬܼܵܐ. :ܗܵܘ̇ ܕܲܡܢܲܚܸܡ ܠܡܵܝܘܿܬܹ[...]ܬܹܗ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܗܘ̤ ܡܚܲܝܸܠ ܠܹܗ ܕܠܵܐ ܢܸܬܼܦܲܠܲܓܼ ܥܲܠ ܫܘܼܚܠܵܦܹܗ. :ܥܲܡ ܚܘܼܕܵܬܹܗ ܩܵܢܹ̇ܐ ܚܲܝܠܵܐ ܕܚܲܣܝܼܢ ܡ̣ܢ ܟܠ\nܘܠܵܐ ܡܨܸܝܢ ܚܲܫܹ̈ܐ ܠܡܸܫܬܲ ܠܵܛܘܼ ܥܲܠ ܚܘܼܫܲܒܼܵܘ̈ܗܝ. :ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܵܐ ܕܡܸܬܼ ܝܲܗ̄ܒܵܐ ܠܹܗ ܬܸܗ̇ܪܸܬܼ ܐܵܦ ܐ̄ܢܵܐ\nܘܐܲܣܛܝܼܬܼ ܡܸܠܲܬܼܝ ܡ̣ܢ ܡܲܪܕܝܼܬܹܗ ܠܘܵܬܼ ܪܲܒܿܘܼܬܹܗ. :ܒܫܲܪܒܵܐ ܕܛܵܥܝܵܐ ܚܙܲܩܘ ܚܘܼܫܵܒܲܝ̈ ܡ̣ܢ ܫܲܘܼܪܵܝܵܐ\nܘܲܒܼܬܲܫܥܝܼܬܹܗ ܕܒܲܪ ܐܲܒܼܕܵܢܵܐ ܨܒܹ̇ܝܬܼ ܕܐܸܬܼܗܲܓܹܿܐ. :ܠܘܼܩܒܲܠ ܚܘܼܬܼܪܹܗ ܒܥܹ̇ܝܬܼ ܕܐܸܙܕܲܝܲܢ ܒܡܲܢܵܐ ܕܡܸܠܹ̈ܐ\nܘܕܲܚܙܹ̇ܝܬܼ ܕܲܥܬܼܝܼܕ ܠܡܸܬܼ ܦܲܪܣܵܝܘܼ ܫܠܹ̇ܝܬܼ ܠܝܼ ܡܸܢܹܗ. :ܠܪܲܡܘܼܬܼ ܪܘܼܚܹܗ ܒܨܹ̇ܝܬܼ ܠܝܼ ܕܐܸܡܲܪ ܒܩܵܠ ܦܸܬܼܓܼܵܡܲܝ̈\nܘܩܲܕܡܹ̇ܬܼ ܚܵܪܹ̇ܬܼ ܒܝܲܕ ܡܲܦܘܼܠܬܹܿܗ ܕܲܟܼܡܵܐ ܩܲܫܝܵܐ. ܒܡܲܪܵܚܘܼܬܹܗ ܕܲܕܠܵܐ ܢܵܡܘܿܣ ܬܸܗ̇ܪܹܬܼ ܣܲܓܿܝܼ:\nܘܲܒܼܫܘܼܢܵܩܹܗ ܕܲܕܠܵܐ ܫܘܼܠܵܡ ܬܸܡܗܹ̇ܬܼ ܪܲܒܲܬܼ. :ܚܸܪܚܵܘܼܬܹܗ ܩܪܵܬ̤ ܓܲܪܓܼܬܲܢܝ ܕܐܸܬܼܢܸܐ ܢܸܟܼܠܹܗ\nܘܲܦܗ̣ܵܐ ܠܹܗ ܠܹܒܿܝ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܲܡܛܲܝܲܒܼ ܠܹܗ. :ܒܩܲܫܝܘܼܬܼ ܢܸܓܼܕܵܘ̈ܗܝ ܦܸܟܗܲܬ̤ ܡܸܠܲܬܝ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ\nܘܐܸܡ̇ܪܹܬܼ ܐ̄ܢܵܐ ܠܝܼ ܕܡ̇ܢ ܡܲܒܼܐܸܫ ܐ̄ܢܵܐ ܠܒܼܝܼܫܵܐ ܕܐܲܒܝܼܕ. :ܢܸܫܠܸܐ ܡܵܕܹܝܢ ܡ̣ܢ ܒܝܘܼܛܪܵܓܹܗ ܕܲܡܛܝܛܪ̈ܓܼ ܗ̄ܘ̣\nܘܢܸܡܠܘܿܟ ܢܲܦܫܲܢ ܕܠܵܐ ܬܸܬܼܪܲܦܸܐ ܒܩܹܐ ܪܣܵܐ ܕܥܲܡܹܗ. :ܩܹܐܪܣܵܐ ܪܲܒܵܐ ܥܬܝܼܕ ܗ̄ܘ̣ ܕܢܸܣܕܘܿܪ ܠܘܼܩܒܲܠ ܥܲܡ̇ܢ\nܬܵܘ ܢܸܚܫܘܿܠ ܠܲܢ ܙܵܝܼܢܵܐ ܕܚܵܣܹ̇ܢ ܠܲܛܪܘܿܢܘܼܬܹܗ.","english":"If he were able to run, this would be like other runners, but he is not able to be uprooted, not even knowledge. That one who warms his dead from the living, he strengthens him without division over his change. With his renewal, the power of the silent one from all stands, and pains are not able to be inflicted upon his thoughts. By the abundance of power given to him, even I am astonished, and my words are silenced from his rebellion toward his greatness. In the narrative of the erring one, their thoughts grew strong from the beginning, and in the history of the son of destruction, I desired to speak. Against his pride, I desired to be adorned with the measure of words, and when I saw that it was destined to be spread out, I desisted from it. At the height of his spirit, I desired that he speak with the voice of his utterances, and I anticipated the end by means of the fall of that harsh one. At his wanton lawlessness, I was greatly astonished, and at his cessation without end, I was greatly amazed. His turbulence called my mind, which was entirely weary, and my heart inclined to the razor of knowledge prepared for him. By the harshness of his sinews, my words were mocked from his harshness, and I said to myself, \"How can I revile the evil one who is lost?\" Cease now from his tyranny, for he is a tyrant, and take counsel with yourself, lest you be cast into the great conflict with his people. A great conflict is destined to be set against his people; come, let us consider the weapon of the silent one against his enmity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker describes the Antichrist as unable to be 'uprooted' (ܡܸܬܼܥܲܩܪܵܐ), even by knowledge, suggesting a paradoxical permanence of evil that resists intellectual or spiritual removal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܣܝܼܢ","severity":"info","text":"The term ܚܲܣܝܼܢ ('silent one') is a key epithet for God in Narsai's works, emphasizing divine ineffability and transcendence, here contrasted with the Antichrist's noisy rebellion.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܲܒܼܕܵܢܵܐ","severity":"info","text":"The phrase 'son of destruction' (ܒܲܪ ܐܲܒܼܕܵܢܵܐ) echoes New Testament language for the Antichrist or evil figures (cf. 2 Thess 2:3, 'the man of lawlessness'), aligning with Narsai's exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a descriptive narrative of the Antichrist's powers to a first-person reflection by the speaker, who struggles to articulate the subject's enormity, marking a rhetorical break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The 'great conflict' (ܩܹܐܪܣܵܐ ܪܲܒܵܐ) likely refers to the eschatological battle between the Antichrist's forces and the faithful, a common theme in Syriac apocalyptic literature, including Narsai's homilies.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna after ܠܡܵܝܘܿܬܹ[...]ܬܹܗ, making the precise phrase 'warming his dead' uncertain; the English draft supplies a plausible restoration, but the original may have had a different verbal form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in ܠܡܵܝܘܿܬܹ[...]ܬܹܗ leaves the exact verb form ambiguous; the reading 'warming his dead' is conjectural.","The referent of 'the silent one' (ܚܲܣܝܼܢ) is consistently God in Narsai, but the phrase 'power of the silent one from all stands' could be parsed differently."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":":ܓܹܐܪܹ̈ܐ ܕܪܘܼܓܼܙܵܐ ܡܛܲܝܸܒܼ ܫܵܕܹܐ ܒܡܲܫܪܝܼܬܼ ܓܸܢܣܲܢ\nܢܹܐܚܘܿܕ ܒܐܲܦܵܘ̈ܗܝ ܣܲܟܪܵܐ ܕܟܼܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ. :ܒܣܲܝܦܵܐ ܕܝܲܨܪܸܗ ܪܓܼܝܼܓܼ ܕܲܢܛܲܠܸܩ ܚܲܝܘܼܬܼ ܚܲܝܹ̈ܢ\nܢܣܝܼܡ ܣܲܢܘܼܪܬܵܐ ܕܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܒܪܹܫ ܪܸܥܝܵܢܲܢ. :ܒܢܲܝܙܟܼܵܐ ܕܚܸܡܬܹܗ ܣܝܼܡ ܠܹܗ ܕܢܸܥܩܘܿܪ ܒܸܢܝܵܢ ܢܲܦܫܲܢ\nܢܸܠܒܲܫ ܚܘܼܒܵܐ ܐܲܝܟ ܫܸܪܝܵܢܵܐ ܕܠܵܐ ܢܸܬܼܪܲܦܸܐ. :ܒܟܼܠ ܐܘܼܡܵܢܘܼ ܡܸܬܼܦܲܪܲܣ ܠܲܢ ܕܐܲܝܟܢ ܢܸܙܟܹܿܝܢ\nܬܵܘ ܢܸܙܕܲܝܲܢ ܕܠܵܐ ܢܲܟܿܘܿܢܲܢ ܓܹܐܪܹ̈ܐ ܕܒܼܝܼܫܵܐ܀ ܫܘܼܠܵܡܹܗ. ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܟ ܦܵܪܘܿܩܲܢ ܕܒܹܗ ܙܟܲܝܬܵܝܗܝ ܠܐ̄ܟܹ̇ܠܩܲܪܨܵܐ܀ ܐ̄ܚܪܹܢܵܐ ܡܛܲܛܸܠ ܩܪ̈ܒܹܐ ܡ̣ܢ ܣܵܪ̈ܦܹܝܗ̇ ܕܐܲܪܥܵܐ: ܒܲܛܸܠ ܡܸܢܲܢ ܩܪ̈ܒܼܵܘܗܝ ܕܲܢܟܼܝܼܠܵܐ܀","english":"Arrows of wrath he makes ready, he casts in the camp of the body. He seizes by its face the lock of the crown of faith. With the sword of his nature he is eager to destroy the life of the living. He sets the crown of good hope upon the head of his thought. With the spear of his wrath he set himself to uproot the house of his self. He put on love as a garment that cannot be rent. In all his skill he is arrayed for that which is like victory. Come, the contest that cannot be conquered, arrows of the evil one. Its end. Glory to your power, O Savior, by which you conquered the slanderer. The last one stirs up battles from the serpents of the earth; he abolishes from them the battles of the devourer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the Antichrist's assault on the body and soul using martial imagery: arrows, sword, spear, and crown. The final lines shift to a doxology praising the Savior's victory and the Last One's abolition of battles.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܹܐܪܹ̈ܐ ܕܪܘܼܓܼܙܵܐ","severity":"info","text":"The phrase 'arrows of wrath' (ܓܹܐܪܹ̈ܐ ܕܪܘܼܓܼܙܵܐ) is a martial metaphor for the Antichrist's aggressive spiritual attacks, echoing biblical imagery of divine or demonic arrows.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܟܪܵܐ ܕܟܼܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ","severity":"info","text":"The 'lock of the crown of faith' (ܣܲܟܪܵܐ ܕܟܼܝܼܬܼܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ) may allude to the crown of faith in Christian martyrdom or eschatological reward, though no direct biblical verse is cited.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily on the Antichrist draws on Syriac apocalyptic tradition, where the Antichrist is depicted as a deceiver who mimics Christ's attributes. The martial imagery here parallels Ephrem's Hymns on Faith.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the homily with a doxology (ܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܟ ܦܵܪܘܿܩܲܢ) and a final eschatological note on the Last One abolishing battles, marking a shift from narrative to praise.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܚܪܹܢܵܐ","severity":"caution","text":"The term 'the last one' (ܐ̄ܚܪܹܢܵܐ) is ambiguous: it could refer to the Antichrist (as 'the last' in a series of adversaries) or to Christ (as the eschatological victor). The context of abolishing battles favors the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-78","label":"source edition: On the Antichrist","url":"https://syriaccorpus.org/78"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the last one' (ܐ̄ܚܪܹܢܵܐ) is ambiguous: it may refer to Christ as the final victor or to the Antichrist as the last adversary. The reading adopted here takes it as Christ, given the context of abolishing battles.","The phrase 'arrows of the evil one' (ܓܹܐܪܹ̈ܐ ܕܒܼܝܼܫܵܐ) at the end of the narrative section may be a concluding epithet for the Antichrist's attacks, but its syntactic connection is loose."],"confidence":"medium","notes":[]}]}