{"slug":"dsc-79","id":"syriac:dsc:dsc-79","title":"On the Second Coming","title_source":"On the Second Coming","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":"2026-11-15T06:05:37Z","cost_usd":0.024329},"source":{"registry_id":"syriac:dsc:dsc-79","work_id":"dsc-79","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/79"},"stats":{"passages":40,"english_words":10609,"coptic_letters":0,"source_letters":23920,"commentary_units":230,"commentary_kinds":8,"derived_notes":0,"ambiguities":72,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-79","abstract":"Narsai's memra 'On the Second Coming' is a metrical homily in 12-syllable verse with end-rhyme, composed in the late fifth century CE. It belongs to the East Syriac liturgical tradition and was used during the season of the Dedication of the Church. The text survives in a single late manuscript (13th–14th century), with possible scribal errors and interpolations. The homily explores eschatological themes, depicting the world as a ship anchoring in a harbor of peace and describing the 'great order' of end-time events. It employs standard Syriac terms such as 'world to come' and 'conduct' of the future age, echoing earlier Syriac poets like Ephrem.","historical_context":"Narsai (d. ca. 503 CE) was a leading theologian and poet of the Church of the East, active in the School of Edessa and later in Nisibis. This memra was likely composed in the late fifth century, in the Syriac-speaking milieu of northern Mesopotamia. The work reflects the East Syriac liturgical cycle, specifically the season of the Dedication of the Church, which had eschatological associations. The sole surviving manuscript is a late copy (13th–14th century), making it difficult to assess textual fidelity. The homily's metrical form and themes align with Narsai's other memre and with the broader Syriac poetic tradition, particularly the works of Ephrem. The text was transmitted within the East Syriac monastic and liturgical communities, where it served as a catechetical and devotional piece on the end times.","significance":"This memra is a key witness to late antique East Syriac eschatological thought and liturgical practice. It demonstrates the continuity of Syriac poetic forms and themes from Ephrem to Narsai, and its use in the Dedication season highlights the integration of apocalyptic imagery into communal worship. The work also provides insight into the theological concerns of the Church of the East regarding the Second Coming and the order of the world to come.","timeline":[{"date":"Late 5th c.","event":"Composition of the memra by Narsai, likely in the School of Edessa or Nisibis."},{"date":"5th–6th c.","event":"Narsai's activity and influence in the Church of the East."},{"date":"13th–14th c.","event":"Earliest extant manuscript copied, with possible scribal errors."},{"date":"19th–20th c.","event":"Modern edition published without critical apparatus."}],"relations":[{"work":"Ephrem the Syrian, Hymns on the Nativity","relation":"Shares maritime imagery and eschatological themes","key":"","label":null,"url":null},{"work":"Narsai, Memra on the Resurrection","relation":"Another eschatological memra by the same author","key":"","label":null,"url":null},{"work":"Syriac Apocalypse of Daniel","relation":"Contemporary apocalyptic literature with similar motifs","key":"","label":null,"url":null},{"work":"East Syriac Liturgy of the Dedication of the Church","relation":"Liturgical context for the memra's use","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is traditionally assigned to Narsai but not explicitly confirmed in the manuscript.","The sole surviving manuscript is a late copy (13th–14th c.), with possible scribal errors and interpolations.","The edition lacks a critical apparatus, so the reliability of individual readings cannot be assessed.","The date of composition is not explicitly given; it is inferred from Narsai's floruit in the late 5th century."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000452,"generated":"2026-11-15T06:05:37Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/79"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8581"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-79","status":"pass","blocking":[],"warnings":[],"stats":{"passages":40,"translated":40,"commentary_passages":40,"commentary_units":230,"english_words":10609,"source_letters":37135,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is composed in the standard 12-syllable meter of Narsai’s memre, with regular end-rhyme. This metrical structure is typical of the East Syriac liturgical tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai flourished in the late 5th to early 6th century. This homily is traditionally assigned to him, but the manuscript tradition does not provide an explicit date of composition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript is a late copy, likely from the 13th–14th century. Scribal errors and possible interpolations cannot be ruled out.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memra was used in the East Syriac liturgical cycle for the season of the Dedication of the Church, reflecting its eschatological theme.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings. The reader cannot assess the reliability of individual lections or emendations.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"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: 40 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":40},"term_index":[],"citations":{"ed:dsc-79":{"label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܓܠܝܵܢܹܗ ܕܡܵܪܲܢ\nܡܐܡܪܐ ܕܥܣܪܝܢ ܘܬܠܬܐ\nܥܲܠ ܓܠܝܵܢܹܗ ܕܡܵܪܲܢ ܘܥܲܠ ܕܘܼܒܵܪܵܐ\nܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ\n:ܣܲܒܼܪܵܐ ܛܵܒܼܵܐ ܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ ܫܲܚ̣ܩܹܗ ܠܪܸܥܝܵܢܝ\nܘܲܒܼܥܹ̇ܝܬܼ ܕܐܸܪܸܥ ܕܐܸܡܲܬܼܝ ܫܵܠܹ̇ܡ ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ ܀ :ܙܲܒܼܢܵܐ ܪܡܲܙ ܠܝܼ ܥܲܠ ܗܵܘ̇ ܥܵܠܡܵܐ ܡܫܲܠܸܡ ܙܲܒܼܢܹ̈ܐ\nܕܚܘܼܪ ܒܲܪܢܵܫܵܐ ܕܐܲܝܟܲܢ ܡܲܦܛܲܪ ܥܵܠܡܵܐ ܠܥܵܠܡܵܐ ܀ :ܩܲܠܝܼܠܵܐܝܼܬܼ ܡܲܦܛܲܪ ܥܵܠܡܵܐ ܠܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ\nܘܠܲܝܬܿ ܬܘܼܗܵܝܵܐ ܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܐܵܦܠܵܐ ܒܪܸܡܙܵܐ ܀ :ܐܲܝܟ ܛܸܠܵܠܵܐ ܥܵܒܲ݁ܪ ܥܵܠܡܵܐ ܕܲܡܠܸܐ ܙܲܒܼܢܵܐ\nܘܲܕܼܠܵܐ ܙܲܒܼܢܵܐ ܡܩܵܘܸܐ ܥܵܠܡܵܐ ܕܠܲܝܬܿ ܒܹܗ ܥܲܡܠܵܐ ܀ :ܠܲܝܬܿ ܒܹܗ ܥܲܡܠܵܐ ܒܥܵܠܡܵܐ ܕܗܵܘܹ̇ܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܠܵܐ ܕܡܸܬܿܬܲܓܲܪ ܐܵܦܠܵܐ ܕܡܲܗܡܸܐ ܡ̣ܢ ܝܘܼܬܼܪܵܢܵܐ ܀ :ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܗ̄ܘ̣ ܥܵܠܡܵܐ ܕܡܲܥܒܲܪ ܠܥܵܠܡܵܐ ܥܡܝܼܠܵܐ\nܘܲܕܼܠܵܐ ܣܵܟܼܵܐ ܗ̄ܘ̣ ܡܸܬܼܚܵܐ ܕܚܲܝܹ̈ܐ ܕܐܲܣܝܼܢܝܼܢ ܒܹܗ ܀ :ܠܲܝܬܿ ܡܸܢܝܵܢܵܐ ܠܪܲܗܛܵܐ ܕܚܲܝܹ̈ܐ ܕܲܫܢܲܝ̈ ܚܲܝܵܘ̈ܗܝ\nܒܗܵܝ̇ ܕܐܵܦܠܵܐ ܐܝܼܬܼ ܡܸܢܝܵܢ ܝܵܘܡܹ̈ܐ ܕܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܝܵܘܡܵܐ ܕܡܸܬܼܚܲܒܲܠ ܒܹܗ ܒܗܵܘ̇ ܕܘܼܒܵܪܵܐ\nܘܠܲܝܬܿ ܫܘܼܚܠܵܦܵܐ ܕܡܲܦܛܲܪ ܠܪܲܗܛܵܐ ܕܐܲܡܝܼܢܘܼܬܹܗ ܀ :ܠܐܲܡܝܼܢܘܼܬܹܗ ܕܲܕܼܠܵܐ ܫܘܼܠܵܡ ܥܗ݂ܲܕܼܘ ܚܘܼܫܵܒܲܝ̈\nܘܩܵܡ̣ܘ ܕܲܢܬܲܢܘܿܢ ܥܲܠ ܪܘܼܚܵܒܹܗ ܕܲܟܼܠܵܐ ܫܘܼܠܵܡ ܀ :ܗܘ̤ ܡܫܲܠܸܡ ܠܹܗ ܠܗܵܢ ܕܘܼܒܵܪܵܐ ܐܲܪܥܵܢܵܝܵܐ\nܘܲܡܢܝ̣ܚ ܠܹܐܘܬܼܵܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܘܕܲܐܪ̈ܥܵܢܵܝܹܐ ܀ :ܠܡܹܐܢܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܲܡܠܹܐ ܫܲܝܢܵܐ ܕܠܲܝܬܿ ܒܹܗ ܩܸܢܛܵܐ\nܘܒܹܗ ܡܸܬܿܬܿܢܝܼܚܵܐ ܐܸܠܦܹܗ ܕܥܵܠܡܵܐ ܕܫܲܚܩ̣ܘܼܗ̇ ܥܲܡܠܹ̈ܐ ܀","english":"On the Second Coming of Our Lord\nA Memra, Twenty-Third\nOn the Second Coming of Our Lord and on the Conduct\nof the World to Come\n\nThe good hope of the world to come troubled my thoughts,\nand I desired to know when the world of time would end.\nTime hinted to me about that world which brings times to an end.\nLook, O man, how the world passes from the world!\nQuickly the world passes to the world of time,\nand there is no interval between one and the next, not even a hint.\nLike a shadow, the world full of time passes away,\nand the world without time endures, the world in which there is no toil.\nThere is no toil in the world that will be at the end of times,\nnor is it bought and sold, nor does it profit from surplus.\nWithout end is the world that makes the toiling world pass away,\nand without limit is the span of life that is bound up in it.\nThere is no measure for the course of life whose years are long,\nin that there is no measure for the days of the sun and moon.\nOne day is destroyed in that conduct,\nand there is no change of passing for the course of its constancy.\nIts constancy, which has no end, they forgot, their thoughts,\nand they stood to marvel at the breadth of all that has an end.\nHe brings this earthly conduct to an end,\nand extends the sign of the heavenly and earthly ones.\nHe is the great harbor full of peace that has no end,\nand in it the ship of the world, which toils have troubled, is anchored.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܓܠܝܵܢܹܗ ܕܡܵܪܲܬ","severity":"info","text":"The opening lines provide the title and memra number (23), establishing the work as a memra on the Second Coming and the conduct of the world to come.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒܼܢܵܐ","severity":"info","text":"The Syriac term ܙܲܒܼܢܵܐ (zabnā) means 'time' in a temporal sense, here contrasted with the timeless world to come. The translation 'time' is appropriate.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ","severity":"info","text":"The phrase 'world to come' (ܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ) is a standard eschatological term in Syriac literature, denoting the future age after the end of temporal time.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܡܐܡܪܐ","severity":"info","text":"Narsai's memre are verse homilies, often on doctrinal or eschatological themes. This memra 23 belongs to a series on the Second Coming, reflecting East Syriac eschatological tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܠܦܹܗ ܕܥܵܠܡܵܐ","severity":"info","text":"The image of the world as a ship (ܐܸܠܦܹܗ ܕܥܵܠܡܵܐ) anchoring in a harbor of peace is a common metaphor in Syriac poetry, echoing Ephrem and later writers.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܘܼܒܵܪܵܐ","severity":"caution","text":"The term ܕܘܼܒܵܪܵܐ (dubbārā) can mean 'conduct' or 'order'; here it likely refers to the 'conduct' or 'way of life' of the world to come, but the sense is contested in some readings.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܘܼܒܵܪܵܐ ܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ may be read as either 'the conduct of the world to come' or 'the order of the world to come'; the translation adopts 'conduct'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܥܲܡܠܵܐ ܫܚܝܼܩܵܐ ܫܲܚ̣ܩܹܗ ܠܥܵܠܡܵܐ ܘܲܠܥܵܡܘܿܪ̈ܵܘܗܝ\nܘܗܵܐ ܡܸܬܼܝܲܐܲܒܼ ܕܲܢܢܝܼܚ ܠܹܐܘܬܹܗ ܒܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܀ ܥܲܠ ܗܵܘ̇ ܥܵܠܡܵܐ ܕܲܡܢܝܼܚ ܠܐܲܝ̈ܵܐ ܪܓܼܝܼܓܼ ܐ̄ܢܵܐ ܕܐܹܡܲܪ:\nܘܡܸܬܼܝܲܐܲܒܼ ܐ̄ܢܵܐ ܕܐܸܓܼܠܸܐ ܒܡܸܠܹ̈ܐ ܙܢܲܝ̈ ܬܲܫܥܝܼܬܹܗ ܀ :ܙܢܲܝ̈ ܬܲܫܥܝܼܬܹܗ ܡܸܬܼܚܲܦܲܛ ܐ̄ܢܵܐ ܕܐܸܓܼܠܸܐ ܠܐ̄ܢܵܫܵܐ\nܕܵܢܨܘܼܪܘܼܢܵܝܗܝ ܠܝܘܼܩܢܵܐ ܕܚܘܼܒܹܿܗ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܡܨܸܾܐ ܗ̄ܘ̣ ܪܸܥܝܵܢܵܐ ܕܲܢܨܘܼܪ ܨܲܠܡܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ\nܘܢܸܚܙ̣ܐ ܗܵܘܢܵܐ ܠܲܕܼܠܵܐ ܓܲܠ̈ܝܵܢ ܠܥܲܝܢܲܝ̈ ܒܸܣܪ̈ܵܐ ܀ :ܠܵܐ ܓܲܠ̈ܝܵܬܼܵܐ ܡܸܫܬܿܥܸܐ ܐ̄ܢܵܐ ܒܡܸܠܹ̈ܐ ܕܓܲܠ̈ܝܵܢ\nܬܵܘ ܡܲܠܵܠܹ̈ܐ ܫܡܲܥܘ ܟܲܣ̈ܝܵܬܼܵܐ ܒܝܲܕܼ ܓܲܠ̈ܝܵܬܼܵܐ ܀ :ܬܵܘ ܫܡܲܥܘ ܫܲܪܒܹܿܗ ܕܥܵܠܡܵܐ ܕܡܲܦܛܲܪ ܠܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ\nܘܓܼܵܠܹ̇ܐ ܕܟܲܣ̈ܝܵܢ ܘܲܡܚܵܘܸܐ ܠܗܹܝܢ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܬܵܘ ܐܸܬܼܒܲܩܵܘ ܒܝܵܘܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܫܘܼܠܵܡ ܝܵܘܡܹ̈ܐ\nܘܠܵܐ ܬܘܼܒܼ ܝܵܗܹ̇ܒܼ ܠܝܵܘܡ̇ܐ ܕܢܸܗܘܸܐ ܒܵܬܲܪ ܝܵܘܡܹܗ ܀ :ܬܵܘ ܚܘܼܪܘ ܫܲܦܝܼܪ ܒܫܘܼܦܪܵܐ ܦܲܐܲܝܵܐ ܕܲܫܒܼܝܼ̈ܚܵܬܹܗ\nܕܲܦܠܸܐ ܘܲܫܒܼܝܼܚ ܘܡܲܫܦܲܪ ܐ̄ܢܵܫܵܐ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ ܀ :ܫܡܲܥܘ ܬܲܩܢܵܐܝܼܬܼ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ ܫܸܡܥܵܐ ܕܲܥܠܵܘܗܝ\nܕܐܸܡܲܬܼܝ ܗܵܘܹ̇ܐ ܘܐܲܝܟܲܢ ܗܵܘܹ̇ܐ ܒܛܲܟܼܣܵܐ ܪܲܒܵܐ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܗܵܘܹ̇ܐ ܒܝܵܘܡܹܗ ܕܝܵܘܡܵܐ ܪܲܒܵܐ\nܘܡܲܦܛܲܪ ܥܵܠܡܵܐ ܘܡܲܕܼܢܲܚ ܥܵܠܡܵܐ ܕܠܲܝܬܼ ܒܹܗ ܥܲܡܠܵܐ ܀ :ܥܵܠܡܵܐ ܒܥܵܠܡܵܐ ܡܚܲܠܸܦ ܝܵܘܡܹܗ ܕܗܵܘ̇ ܓܸܠܝܵܢܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܗܵܘܹ̇ܐ ܝܵܘܡ̇ܐ ܐ̄ܚܪܹܢܵܐ ܕܕܼܵܡܹ̇ܐ ܠܝܵܘܡܹܗ ܀ :ܪܲܒܿܘܼܬܼ ܝܵܘܡܹܗ ܓܠ̣ܵܐ ܐܵܦ ܡ̇ܪܲܢ ܒܓܸܠܝܵܢ ܡܸܠܵܘ̈ܗܝ\nܕܲܕܼܚܝܼܠ ܝܵܘܡܹܗ ܡ̣ܢ ܟܠ ܝܵܘܡܝܼ̈ܢ ܕܲܗܘ̤ܵܘ ܘܗܵܘܹ̇ܝܢ ܀","english":"The toil-worn world and its inhabitants have grown weary, and behold, the one who is weary has rested his hope on the coming of the Judge. Concerning that world which the Judge will bring to pass, I desire to speak: And the one who is weary desires to reveal in brief words his history. His history the one who is weary seeks to reveal to man, that they may fashion the image of his coming in their minds. The mind is able to fashion a form without substance, and it would see hidden things with the eyes of the flesh. Not with hidden things does one speak in words of revelation, but rather the hearers perceive the hidden through the revealed. Come, hear the account of the world that will dismiss the world of time, and it reveals the hidden and shows them to the eyes of the seers. Come, be present on the day which is the end of days, and no longer does it give a day that will be after its day. Come, look well at the beauty of the splendor of his glories, which is wondrous and glorious and makes man fair with the beauty of his splendor. Hear accurately, like interpreters, the report concerning him: when it will be and how it will be in the great order. The great order will be on the day of the great day, and it will dismiss the world and bring forth the world in which there is no toil. World will replace world on the day of that revelation, and there will no longer be another day that resembles its day. The greatness of its day is revealed, and even the Lord revealed in his revelation that its day is more terrible than all the days that were and will be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܢܢܝܼܚ","severity":"info","text":"The root ܕܪܟ (drk) here in the Ethpe‘el participle means 'one who is weary' or 'oppressed,' a key descriptor for the world awaiting the Judge.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܟܼܣܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'great order' (ṭaksā rabbā) denotes the divinely ordained sequence of eschatological events, a technical term in Syriac liturgical and apocalyptic literature.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵܘܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܫܘܼܠܵܡ ܝܵܘܡܹ̈ܐ","severity":"info","text":"Echoes of the 'day of the end of days' recall New Testament apocalyptic language (e.g., Rev 1:1; 2 Pet 3:10–12), though no direct citation is present.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai’s memra reflects the East Syriac tradition of eschatological speculation, where the 'Judge' (ܕܲܢܢܝܼܚ) is Christ, and the 'great order' structures the end-times narrative.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a weary world to an invitation ('Come, hear'), then to a description of the great day, forming a rhetorical progression typical of Narsai’s homiletic style.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܕܲܢܢܝܼܚ, ܡܸܬܼܝܲܐܲܒܼ) due to manuscript variants; the translation 'weary' is conventional but not certain.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Judge' (ܕܲܢܢܝܼܚ) is not explicitly named as Christ in this passage, though context strongly suggests it.","The phrase 'great order' (ܛܲܟܼܣܵܐ ܪܲܒܵܐ) may refer to a specific liturgical or apocalyptic schema, but the text does not elaborate."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܚܲܝ̈ܠܲܚ ܪܲܘܡ̇ܐ ܡܸܬܿܬܿܙܝܼܥܝܼܢ ܒܹܗ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܲܡܙܲܝܚܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܝܵܘܡ̇ܐ ܕܠܲܝܬܿ ܒܹܗ ܦܸܚܡܵܐ ܀ :ܢܝܼܫܵܐ ܕܡܲܠܟܵܐ ܛܥܝܼܢ ܪܹܫ ܣܸܕܼܪܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ\nܘܡܲܚܵܘܸܐ ܠܵܗ̇ ܠܙܵܟܼܘܼܬܼ ܚܲܝܠܹܗ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ ܀ :ܒܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܡܛܲܝܒܼܝܼܢ ܩܵܝ̇ܡܝܼܢ ܚܲܝܠܲܝ̈ ܪܵܘܡ̇ܐ\nܕܲܢܩܲܒܿܠܘܼܢܵܝܗܝ ܠܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ ܒܙܵܘܚܵܐ ܪܲܒܵܐ ܀ :ܠܘܼܩܕܼܵܡ ܗܵܠܹܝܢ ܕܐܲܡܝܼܪ ܕܗܵܘ̈ܝܵܢ ܒܐܲܪܥܵܐ\nܘܟܸܢ ܡܸܬܼܚܵܘܸܐ ܗܵܘ̇ ܓܸܠܝܵܢܵܐ ܕܓܼܵܠܹ̇ܐ ܕܟܲܣ̈ܝܵܢ ܀ :ܗܵܘܹ̇ܝܢ ܩܹܐܪ̈ܣܹܐ ܘܙܵܘܥܹ̈̄ܐ ܘܟܲܦܢܹ̈ܐ ܐܵܦ ܡ̇ܘܬܵܢܹ̈ܐ\nܘܚܵܪܒܿܝܼܢ ܐ̄ܢܵܫܵܐ ܠܲܒܼܢܲܝ̈ܢܵܫܵܐ ܒܚܸܪ̈ܝܵܢܲܗܘܿܢ ܀ :ܣܵ̃ܓܹ̇ܐ ܥܵܘ̣ܠܵܐ ܘܡܲܨܠܲܚ ܙܹܐܦܵܐ ܘܥܵܫ̇ܢܵܐ ܚܛܝܼܬܼܵܐ\nܘܙܵܥܲܪ ܚܘܼܒܵܐ ܘܦܵܟܲ݁ܗ ܣܲܒܼܪܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܒܓܸܠܝܵܐ ܢܵܨܲܚ ܙܹܐܦܵܐ ܢܕܼܝܼܕܼܵܐ ܕܲܒܼܙܹܐܦܵܢܹ̈ܐ\nܘܡܲܚܲܝܸܒܼ ܠܹܗ ܠܩܘܼܫܬܵܐ ܓܲܠܝܵܐ ܕܲܒܼܫܲܪܝܼܪܹ̈ܐ ܀ :ܙܲܒܼܢܵܐ ܒܝܼܫܵܐ ܡܸܫܟܲܚ ܒܝܼܫܵܐ ܠܦܘܼܬܼ ܒܝܼܫܘܼܬܹܗ\nܘܲܡܣܲܝܲܥ ܠܹܥ ܠܡܸܓܼܡܲܪ ܝܲܨܪܵܐ ܕܡܲܪܝܼܪܘܼܬܹܗ ܀ :ܟܠܵܗ̇ ܡܸܪܬܹܗ ܓܵܣܹ̇ܐ ܛܵܥܝܵܐ ܩܕܼܵܡ ܛܲܥܲܝ̈ܵܐ\nܘܛܵܥܹ̇ܐ ܘܡܲܛܥܸܐ ܥܕܲܡ̇ܐ ܠܝܵܘܡ̇ܐ ܙܲܒܼܢܹܗ ܀ :ܒܙܲܒܼܢܵܐ ܝ̄ܕܼܝܼܥܵܐ ܡܬܲܚܲܡ ܙܲܒܼܢܹܗ ܕܗܵܘ̇ ܕܓܵܠܵܐ\nܕܠܵܐ ܢܸܫܬܲܒܼܗܲܪ ܕܠܲܝܟ ܨܸܒܼܝܵܢܹܗ ܡܩܝܼܡ ܛܵܥܝܘܼܬܹܗ ܀ :ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܡܲܗܘܸܐ ܡܸܢܹܗ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܘܡܲܝܬܹܿܐ ܠܓܸܠܝܵܐ ܗܵܝ̇ ܬܲܪܥܝܼܬܼܵܐ ܕܟܲܣܝܵܐ ܗ̣̄ܘܵܬܼ ܒܹܗ ܀ :ܒܝܼܫܘܼܬܼ ܒܝܼܫܬܹܿܗ ܡܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܐܲܠܵܗ ܟܠܵܐ\nܘܲܡܚܵܘܸܐ ܠܵܗ̇ ܠܥܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܘܫܲܡܲܝܵܢܹ̈ܐ ܀","english":"Our strength, the height, is shaken in it, as it is written,\nAnd it trembles like a day that has no peace. The sign of the king who erred, the head of the orders of the heavens,\nAnd he shows his victory to the eye of all creatures. In the face of the height, the forces of the height are prepared,\nTo receive the king of the height with great trembling. Before these, which are said to be on earth,\nAnd then that revelation which reveals the hidden is shown. There will be famines, plagues, and pestilences, also deaths,\nAnd the fire will burn the wicked in their pits. Evil increases and deceit prospers, and sin is strong,\nAnd love diminishes, hope withers, and faith. Openly, deceit, the beloved of the deceitful, triumphs,\nAnd it condemns the truth, the open truth of the truthful. The evil time finds the evil one for his evil,\nAnd it helps him to accomplish the design of his bitterness. All his inheritance, the erring one, devours before the erring,\nAnd he errs and leads astray until the day of his time. At the known time, the time of that one who reveals is restrained,\nSo that he may not boast that there is no will of his to establish his error. The power of the Creator manifests from him at the end of times,\nAnd brings to revelation that thought which was hidden in him. Evil brings its evil to revelation, not all,\nAnd shows it to the eye of the earth and the heavens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܵܘܡ̇ܐ","severity":"info","text":"The Syriac term ܪܵܘܡ̇ܐ (rāwmā) can mean 'height' or 'exalted one,' often a divine or angelic title. Here it likely refers to the divine realm or the heavenly host, consistent with Narsai's cosmological imagery.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The phrase 'as it is written' (ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ) signals a scriptural allusion. The trembling of the height may echo apocalyptic passages such as Isaiah 24 or Revelation, though no single verse is directly cited.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ ܛܥܝܼܢ","severity":"info","text":"The 'king who erred' (ܡܲܠܟܵܐ ܛܥܝܼܢ) may refer to a cosmic or eschatological figure, possibly a fallen angel or a tyrannical ruler. In Narsai's context, this could be a symbol of the Antichrist or a demonic power, common in Syriac apocalyptic tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage shifts from a narrative of cosmic trembling to a catalogue of eschatological woes (famine, plague, death) and moral decay (evil, deceit, sin). The sequence builds toward the revelation of hidden truths at the end of times.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܲܒܼܢܵܐ ܒܝܼܫܵܐ","severity":"info","text":"The 'evil time' (ܙܲܒܼܢܵܐ ܒܝܼܫܵܐ) that aids the evil one parallels the concept of a 'time of evil' in Syriac apocalyptic literature, such as in the Apocalypse of Pseudo-Methodius, where a period of tribulation precedes the final judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܚܵܘܸܐ ܠܵܗ̇ ܠܥܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܘܫܲܡܲܝܵܢܹ̈ܐ","severity":"caution","text":"The final clause 'shows it to the eye of the earth and the heavens' is ambiguous: it may mean that evil is revealed to all creation, or that the revelation is witnessed by both earthly and celestial beings. The Syriac allows both readings.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king who erred' is not specified; it could be a fallen angel, a demonic figure, or a human tyrant. The phrase 'the height' (ܪܵܘܡ̇ܐ) may refer to God, the divine realm, or the angelic host. The final clause about showing to 'the earth and the heavens' leaves unclear whether the revelation is universal or limited to specific beings."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܠܵܐ ܟܵܠܹ̇ܐ ܠܹܗ ܡ̣ܢ ܒܝܼܫܘܼܬܹܗ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܕܲܟܼܡܵܐ ܒܝܼܫܵܐ ܒܝܼܫܬܹܿܗ ܕܛܵܥܝܵܐ ܀ :ܒܝܼܫܘܼܬܼ ܒܝܼܫܬܹܿܗ ܩܛܲܠܬܹܗ ܠܓܸܢܣܲܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܡܲܬ̣ܚܹܗ ܠܪܘܼܓܼܙܹܗ ܥܕܲܡ̇ܐ ܠܙܲܒܼܢܵܐ ܕܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܀ :ܒܹܗ ܗܵܘ̇ ܙܲܒܼܢܵܐ ܚܵܪ̣ ܟܵܪܘܿܙܵܐ ܫܠܝܼܚܵܐ ܦܵܘܠܘܿܣ\nܘܲܓܼܠ̣ܵܐ ܘܒܲܕܿܩܹܗ ܠܐ̄ܪܵܙܵܐ ܟܲܣܝܵܐ ܕܥܵܘ̣ܠܵܘܼܬܹܗ ܀ :ܐ̄ܪܵܙܵܐ ܕܥܵܘܠܵܐ ܦܪ̣ܵܐ ܫܲܪܝܼܪܵܐ ܠܓܸܠܝܵܢ ܙܹܐܦܹܐ\nܘܚܵܘܝܼ ܕܲܥܬܼܝܼܕܼ ܕܢܸܓܼܠܸܐ ܪܘܼܫܥܹܐ ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܀ :ܒܝܲܕܼ ܒܲܪܢܵܫܵܐ ܓܵܡܲ݁ܪ ܪܸܓܼܬܹܗ ܩܵܛܹ̇ܿܠ ܐ̄ܢܵܫܵܐ\nܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܲܛܥ̣ܵܐ ܘܐܲܛܥܝܼ ܒܐܲܬܼܪܵܐ ܕܲܥܕܹܝܢ ܀ :ܐ̄ܢܵܫܵܐ ܓܵܒܹ̇ܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ ܣܵܢ̇ܐܹܗ ܕܐ̄ܢܵܫܵܐ\nܘܲܡܬܲܪܓܸܿܡ ܒܹܗ ܐܲܝܟ ܒܵܪܘܿܝܵܐ ܒܐ̄ܢܵܫܵܐ ܕܡܸܢܲܢ ܀ :ܒܗܲܝܟܲܠ ܒܸܣܪܵܐ ܥܵܐܹ̇ܠ ܥܵܡܲ݁ܪ ܟܬܼܝܼܫ ܪܸܥܝܵܢܵܐ\nܐܲܝܟ ܗܘ̇ ܕܘܼܡܝܵܐ ܕܡܸܠܬܹܗ ܕܐܲܒܼܵܐ ܒܗܲܝܟܲܠ ܦܲܓܼܪܲܢ ܀ :ܒܐ̄ܢܵܫܵܐ ܡܟܲܣܸܐ ܒܝܼܫܘܼܬܼ ܒܝܼܫܬܹܿܗ ܗܵܘ̇ ܒܝܼܫ ܟܠܹܗ\nܘܒܹܗ ܒܗܵܘ̇ ܐ̄ܢܵܫܵܐ ܚܵܛܹ̇ܦ ܕܲܪܓܼܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܀ :ܒܫܸܡ ܒܵܪܘܿܝܵܐ ܡܟܲܢܹܐ ܢܲܦܫܹܗ ܥܲܒܼܕܵܐ ܒܝܼܫܵܐ\nܘܡܲܡܪܲܚ ܘܐܵܡܲ݁ܪ ܕܐ̄ܢܵܐ ܐ̄̈ܢܵܐ ܡܫܝܼܚܵܐ ܡܚܲܕܸܿܬܼ ܥܵܠܡܹ̈ܐ ܀ :ܠܗܵܢ ܓܘܼܕܵܦܵܐ ܫܡܲܥ̣ ܗ̄ܘ̣ܵܐ ܦܵܘܠܘܿܣ ܫܵܡܲ݁ܥ ܫܲܦܝܼܪ\nܘܩܲܕܹܿܡ ܚܵܘܝܹܗ ܥܲܕܼܠܵܐ ܢܓܲܕܸܿܦ ܗܵܘ̇ ܕܲܡܓܲܕܸܿܦ ܀ :ܩܵܠ ܓܘܼܕܵܦܵܘ̈ܗܝ ܫܵܡ̇ܥܝܼܢ ܣܸܕܼܩܹ̈ܐ ܕܟܼܠ ܝܘܼܠܦܵܢܝܼ̈ܢ\nܘܡܲܩܲܠܣܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܪܲܒܵܐ ܕܕܲܓܵܠܘܼܬܼܵܐ ܀ :ܠܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ ܢܵܦܹ̇ܩ ܛܸܒܵܐ ܕܕܲܓܵܠܘܼܬܹܗ\nܘܨܵܝ̇ܒܿܝܼܢ ܨܹܐܕܼܵܘܗܝ ܥܲܡܡܹ̈ܐ ܦܪ̈ܝܼܫܹܐ ܕܟܼܠ ܠܸܫܵܢܝܼ̈ܢ ܀","english":"In this he does not cease from his wickedness,  \nFor he knows every man, how evil is his wickedness, the erring one.  \nHis wickedness, his evil, slew his body from the beginning,  \nAnd he extends his wrath until the sacrifice of the end of sacrifices.  \nAt that sacrifice, the herald, the apostle Paul, saw and examined the hidden mystery of his iniquities.  \nThe mystery of evil, a true fruit, he revealed to the revelation of the deceivers,  \nAnd he showed what is prepared to be revealed of wickedness through man.  \nThrough man, he completes his desire, the slayer of man,  \nIn that pattern of error, and he leads astray in the place of the faithful.  \nMan chooses from humanity, the helper of man,  \nAnd interprets through him like the Creator in the man from him.  \nInto the temple of flesh, he enters, dwells, presses his thought,  \nLike the likeness of the word of the Father in the temple of the body.  \nIn man, he conceals his wickedness, his evil, that evil one entirely,  \nAnd in that man, he seizes the rank of the name of the Creator.  \nIn the name of the Creator, he covers himself, the evil servant,  \nAnd he boasts and says, \"I am the one who anoints the Messiah to renew the worlds.\"  \nThis blasphemy, Paul heard, the good hearer,  \nAnd beforehand he showed him the just one who blasphemes, that blasphemer.  \nThe voice of his blasphemies, the righteous of all teachings hear,  \nAnd they praise him as the chief of falsehood.  \nTo the four directions, the sign of his falsehood goes forth,  \nAnd the diverse peoples of all languages hunt for him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠܘܼܬܼܵܐ","severity":"info","text":"The Syriac term daggālūṯā (falsehood, deceit) is used repeatedly in this passage, often in construct with the figure of the Antichrist. It carries eschatological weight in Syriac tradition, denoting the great deception of the end times.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The mention of Paul as the herald who examines the mystery of iniquity at the final sacrifice alludes to 2 Thessalonians 2, where Paul describes the revelation of the lawless one. Narsai here interprets Paul as a witness to the eschatological sacrifice.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܒܼܢܵܐ ܕܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ","severity":"info","text":"The phrase 'sacrifice of the end of sacrifices' likely refers to the final eschatological offering, a theme in Syriac apocalyptic thought. Narsai connects this to the Antichrist's activity, possibly drawing on earlier traditions about a culminating sacrifice before the end.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܗܲܝܟܲܠ ܒܸܣܪܵܐ","severity":"info","text":"The image of the Antichrist entering the 'temple of flesh' parallels the incarnation of Christ in the 'temple of the body' (line 15). This antithetical typology is a hallmark of Narsai's homiletic style, contrasting the true Word with the false imitator.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"Narsai's portrayal of Paul as a herald who exposes the Antichrist's mystery reflects the reception of Pauline eschatology in East Syriac tradition. This aligns with Narsai's broader exegetical method of reading Paul as a prophetic interpreter of end-time events.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the erring one' (ܛܵܥܝܵܐ) is ambiguous: it may refer to the Antichrist or to a generic figure of error. The reading taken follows the context of the passage, which describes the Antichrist's deception.","The phrase 'the sacrifice of the end of sacrifices' could be interpreted as a specific eschatological event or as a general reference to the final period. The reading taken assumes a specific sacrificial event tied to the Antichrist's activity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܕܕܲܓܵܠܘܼܬܼܵܐ ܡܡܲܠܸܠ ܥܲܡܗܘܿܢ\nܘܲܚܦܝܼܛܵܐܝܼܬܼ ܨܵܝ̇ܬܼܝܼܢ ܡܸܠܹ̈ܐ ܕܙܹܐܦܵܢܘܼܬܹܗ ܀ :ܦܘܼܪ̈ܣܹܐ ܨܢܝܼ̈ܥܹܐ ܡܪܲܟܸܿܒܼ ܛܵܡܲ݁ܪ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܒܲܕܼ ܡܘܼܬܼ ܠܸܩܛܵܐ ܒܵܕܲ݁ܪ ܡܸܠܹ̈ܐ ܕܡܲܠ̈ܝܵܢ ܪܘܼܫܥܵܐ ܀ :ܙܢܲܝ̈ ܐܲܬܼ̈ܘܵܬܼܵܐ ܕܲܓܵܠܵܬܼ̈ܐ ܡܚܵܘܸܐ ܒܐܲܪܥܵܐ\nܘܲܒܼܗܲܓܵܓܹܐ ܘܡܹܐܚܲܕܼ ܥܲܝܢܹ̈ܐ ܡܩܝܼܡ ܛܵܥܝܘܼܬܹܗ ܀ :ܟܠܵܗ̇ ܪܸܓܿܬܹܗ ܓܵܡܲ݁ܪ ܛܵܥܝܵܐ ܨܹܝܕܼ ܛܵܥܲܝܵ̈ܐ\nܥܕܲܡ̇ܐ ܕܢܵܦܹ̇ܩ ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ ܠܩܹܐܪܣܵܐ ܕܥܲܡܹܗ ܀ :ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ ܢܵܦܹ̇ܩ ܠܐܘܼܪܥܹܗ ܕܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܘܲܡܫܲܠܸܐ ܠܵܗ̇ ܠܲܟܼܬܼܝܼܫܘܼܬܹܐ ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܀ :ܪܘܼܚܵܐ ܡܙܲܝܸܢ ܠܓܲܒܼܪܵܐ ܕܒܸܣܪܵܐ ܒܙܲܝܢܵܐ ܕܪܘܼܚܵܐ\nܘܲܡܫܲܕܲܪ ܠܹܗ ܠܡܸܥܒܲܕܼ ܩܹܐܪܣܵܐ ܥܲܡ ܣܵܛܵܢܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܚܵܙܹ̇ܝܢ ܐ̄ܢܵܫܵܐ ܘܲܫܡܲܝ̈ܵܐ\nܟܲܕܼ ܡܬܼܟܲܬܿܫܝܼܢ ܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܥܲܡ ܚܲܕܼ ܓܲܒܼܪܵܐ ܀ :ܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ ܐܵܚܹ̇ܕܼ ܕܲܪܵܐ ܥܲܡ ܣܲܓܿܝܼ̈ܐܹܐ\nܘܚܵܝ̇ܒܿܝܼܢ ܡܸܢܹܗ ܠܐܵܓܼܘܢܲܝ̈ܗܘܿܢ ܕܲܩܪ̈ܲܒܼܬܼܵܢܹܐ. :ܐܲܝܟ ܐܲܬܼܠܹܝܛܵܐ ܢܵܚܹ̇ܬܼ ܩܵܐܹ̇ܡ ܒܹܝܬܼ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܘܡܲܪܝܼܡ ܩܵܠܹܗ ܘܙܵܝ̇ܥܝܼܢ ܡܸܢܹܗ ܚܲܝ̈ܠܲܝ ܒܝܼܫܵܐ ܀ :ܒܐܸܣܛܵܕܼܝܼܘܿܢ ܗܵܘ̇ܝܵܐ ܒܪܝܼܬܼܵܐ ܠܐܲܬܼܠܹܝܛܘܼܬܹܗ\nܘܟܼܵܢܹ̇ܫ ܥܵܠܡܵܐ ܠܡܸܚܙܵܐ ܕܲܪܵܐ ܕܚܲܕܼ ܥܲܡ ܐܲܠܦܹ̈ܐ ܀ :ܒܓܼܵܘ ܬܹܐܵܟܪܘܿܢ ܠܲܡ ܕܐܵܓܼܘܿܢܵܐ ܡܡܲܨܲܥ ܩܵܐܹ̇ܡ\nܘܡܸܬܼܒܲܩܹܝܢ ܒܹܗ ܐܲܪ̈ܥܵܢܵܝܹܐ ܘܫܲܡܲܝܵܢܹ̈ܐ ܀ :ܐܹܝܘ ܠܐܵܓܼܘܿܢܵܐ ܪܘܼܓܵܢܵܝܵܐ ܕܗܵܘܹ̇ܐ ܒܐܲܪܥܵܐ\nܕܚܵܝ̇ܒܿܝܼܢ ܐܲܠܦܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܘܙܵܟܹܿܐ ܐ̄ܢܵܫܵܐ ܀","english":"In every scheme of deception he speaks with them,\nAnd heedlessly they listen to the words of his falsehood.\nHe arranges false signs, placing them before their eyes,\nAnd by means of death he scatters words full of wickedness.\nHe shows false signs on the earth,\nAnd by illusions and taking hold of eyes he establishes his error.\nAll his desire the erring one directs toward the erring ones,\nUntil the citizen goes out to the census of his people.\nThe citizen goes out to the path of the son of perdition,\nAnd he dismisses the military service by the power of the spirit.\nThe spirit arms the man of flesh with the armor of the spirit,\nAnd sends him to make a census with Satan.\nA great wonder the people and the heavens see,\nWhen demons and people contend with one man.\nHe alone takes up a generation with many,\nAnd they are defeated by him in the arenas of battles.\nLike an athlete he descends, standing between their ranks,\nAnd raises his voice, and the evil forces tremble from him.\nIn the stadium creation becomes for his athletic contest,\nAnd the world hastens to see a generation of one with thousands.\nWithin the arena of the contest he stands,\nAnd earthly and heavenly ones are confounded in him.\nWoe to the spiritual contest that occurs on the earth,\nIn which thousands of spiritual ones are defeated and the people conquer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ","severity":"info","text":"The phrase 'citizen' (bar tawtābē) likely denotes a righteous or faithful person, contrasted with the 'son of perdition' (bar abaddānā) in the following line. This opposition is central to Narsai's eschatological drama.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܹܐܪܣܵܐ","severity":"info","text":"The term 'census' (qērsā) here carries an eschatological sense, likely referring to a muster or enrollment for final battle, not a civil census. It recurs in the passage as a key action of the end-times conflict.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܬܼܠܹܝܛܵܐ","severity":"info","text":"The image of the 'athlete' (aṯlēṭā) descending between ranks echoes Pauline athletic metaphors (e.g., 1 Cor 9:24-27; 2 Tim 2:4-5), common in Syriac literature for spiritual combat. Narsai applies it to the end-times contest.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܣܛܵܕܼܝܼܘܿܢ","severity":"info","text":"The 'stadium' (esṭādyon) and 'arena' (aḡonā) reflect the Greco-Roman athletic context, adapted by Narsai as metaphors for the cosmic eschatological struggle. This imagery is typical of Syriac homiletic literature.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit describing the Antichrist's deceptive tactics and the ensuing single combat between a righteous figure and demonic forces, building toward the eschatological contest.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܪܵܐ ܕܚܲܕܼ ܥܲܡ ܐܲܠܦܹ̈ܐ","severity":"info","text":"The motif of 'one with thousands' parallels earlier Syriac apocalyptic traditions (e.g., in Ephrem's Nisibene Hymns) where a single righteous figure triumphs over multitudes of evil forces.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'citizen' (bar tawtābē) is not explicitly named; it may refer to a specific eschatological figure (e.g., Christ or a saint) or a generic righteous person. The reading taken follows the contrast with 'son of perdition' as a faithful individual."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܐܹܝܘ ܠܙܵܟܼܘܼܬܼܵܐ ܕܗܵܘ̇ܝܵܐ ܒܥܵܠܡܵܐ ܡܠܸܐ ܚܵܘ̈ܒܵܬܼܵܐ\nܕܙܵܟܹ̇ܿܐ ܩܘܼܫܬܵܐ ܘܚܵܐܹ̇ܒܼ ܓܲܒܵܐ ܕܛܘܼܥܝܲܝ ܘܲܒܼܢܹܝ̈ܗ̇ ܀ :ܐܹܝܘ ܠܗܵܘ̇ ܩܵܠܵܐ ܕܡܲܙܥܸܩ ܟܹܐܢܵܐ ܩܕܼܵܡ ܥܵܘܵܠܹ̈ܐ\nܘܙܵܝ̇ܥܝܼܢ ܡܸܢܹܗ ܟܸܢܫܹ̈ܐ ܟܬܼܝܼܫܹ̈ܐ ܕܫܹܐܕܹ̈ܐ ܘܐ̄ܢܵܫܵܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܣܲܝܦܵܐ ܡܲܒܼܪܸܩ ܡܸܠܬܹܗ ܒܲܪ ܬܵܘܬܵܒܹ̈ܐ\nܘܥܵܪܹܩ ܣܵܢ̇ܠܵܐ ܘܠܵܐ ܡܨܸܐ ܡܥܲܙܐ ܩܕܼܵܡ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܀ :ܓܹܐܪܹ̈ܐ ܫܢܝܼܢܹ̈ܐ ܗܵܘ̈ܝܵܢ ܡܸܠܵܘ̈ܗܝ ܕܲܡܠܸܐ ܛܵܢܵܢܵܐ\nܘܲܡܒܲܙܲܥ ܠܵܗ̇ ܠܡܲܫܪܝܼܬܼ ܕܲܝܘܹ̈ܐ ܕܲܚܕܲܝܼܪܵܐ ܠܹܗ ܀ ܐܵܠܹܦ ܐܲܠܦܝܼ̈ܢ ܘܪܸܒܿܘܿ ܪܸ̈ܒܿܘܵܢ ܡܸܬܼܒܲܩܹܝܢ ܒܹܗ:\nܘܥܵܪܩܝܼܢ ܘܛܵܫܹ̇ܝܢ ܒܲܕܼܡܘܼܬܼ ܬܲܥܠܹ̈ܐ ܒܓܼܵܘ ܢܸܩܥܲܝ̈ܗܘܿܢ ܀ :ܩܹܐܪܣܵܐ ܕܚܝܼܠܵܐ ܥܵܒܹ̇ܕܼ ܥܲܡܗܘܿܢ ܕܚܲܝܠܲܝ̈ ܒܝܼܫܵܐ\nܥܕܲܡܵܐ ܕܕܼܵܢܲܚ̇ ܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ ܘܲܡܣܲܝܲܥ ܠܹܗ ܀ :ܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ ܡܕܼܝܼܩ ܡ̣ܢ ܪܵܘܡ̇ܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܹܗ\nܘܲܡܫܲܠܸܐ ܠܹܗ ܠܥܵܠܡܵܐ ܟܬܼܝܼܫܵܐ ܡ̣ܢ ܦܲܩܪܘܼܬܹܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ ܕܵܢܲܝ ܢܘܼܗܪܹܗ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܚܵܙ̇ܝܵܐ ܒܪܝܼܬܼܵܐ ܚܙܵܬܼܵܐ ܚܕܲܬܼܵܐ ܚܲܙܝܵܐ ܠܵܗ̇ ܀ :ܚܙܵܬܼܵܐ ܚܕܲܬܵܐ ܚܵܙܹ̇ܿܝܢ ܐ̄ܢܵܫܵܐ ܘܲܡܫܲܝܵܢܹ̈ܐ\nܬܲܪ̈ܥܲܝ ܪܵܘܡ̇ܐ ܟܲܕܼ ܡܸܬܼܦܲܬܼܚܝܼܢ ܩܕܼܵܡ ܓܸܠܝܵܬܹܗ ܀ :ܩܵܠ ܫܝܼܦܘܿܪܵܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܡܲܙܥܸܩ ܡܸܢܫܹܠܝ\nܘܠܵܐ ܡܨܸܐ ܥܵܠܡܵܐ ܠܡܸܫܡܲܥ ܩܵܠܹ̈ܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܪ̈ܲܥܡܹܐ ܕܩܵܠܹ̈ܐ ܗܵܘܹ̇ܝܢ ܟܠܗܘܿܢ ܟܡܵܐ ܕܐܝܼܬܿܝܗܘܿܢ\nܘܲܡܙܲܝܚܝܼܢ ܠܹܗ ܠܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܘܚܸܙܘܵܐ ܕܚܝܼܠܵܐ ܡܚܵܘܹܝܢ ܒܐܲܪܥܵܐ\nܘܲܬܼܠܸܐ ܚܝܵܪܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܠܘܵܬܼ ܦܘܼܩܕܵܢܵܐ ܀","english":"Alas for the victory that will be in a world full of sins,\nThat truth may conquer and the side of error and its followers may lose.\nAlas for that voice which the evil one raises before the wicked,\nAnd from it the hardened hosts of demons and men tremble.\nIn the likeness of a sword he flashes his word among the inhabitants,\nAnd the army flees and cannot stand before his utterances.\nHis words are like sharp arrows full of poison,\nAnd they scatter the camp of demons that surround him.\nThousands upon thousands and myriads upon myriads are slain by him,\nAnd they flee and hide like foxes in their dens.\nHe makes a treaty of force with them, of the evil powers,\nUntil the king of Rome descends and helps him.\nThe king of Rome is confined from the height of his royal palace,\nAnd he sends forth the hardened world from his body.\nLike lightning he casts his light among the lands,\nAnd creation sees a new vision that it has not seen.\nA new vision shall men and angels see,\nThe gates of Rome when they are opened before his revelations.\nThe sound of the trumpet of the angels resounds from Sheol,\nAnd the world cannot hear the sounds of their sanctities.\nThunders of voices shall be all of them, as many as they are,\nAnd they shall terrify the king who rules over their ranks.\nA great order and a vision of power shall appear on earth,\nAnd the gaze of their thoughts shall be suspended toward the command.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܹܝܘ ܠܙܵܟܼܘܼܬܼܵܐ","severity":"info","text":"The opening exclamation 'Alas for the victory' signals a lament over a false triumph, likely the Antichrist's deceptive success before the Second Coming.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ","severity":"info","text":"'King of Rome' here refers to a Roman emperor figure, possibly Constantine or a typological eschatological ruler, descending to aid against evil forces.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܵܠ ܫܝܼܦܘܿܪܵܐ ܕܲܡܫܲܝܵܢܹ̈ܐ","severity":"info","text":"The trumpet of angels sounding from Sheol reflects a common apocalyptic motif in Syriac tradition, blending resurrection and judgment imagery.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the Antichrist's deceptions to a vision of divine intervention, marked by the king of Rome's descent and angelic revelation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ","severity":"info","text":"The simile 'like lightning' parallels biblical theophany language (e.g., Psalm 18:14) and Syriac apocalyptic texts describing divine radiance.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king of Rome' is ambiguous: it may be a historical figure (e.g., Constantine) or a typological eschatological ruler. The reading taken follows the latter, given the apocalyptic context.","The phrase 'from Sheol' (ܡܸܢܫܹܠܝ) could be read as a location of the trumpet's origin or a metaphorical source; the translation opts for a literal underworld setting."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܠܦܘܼܩܕܵܢ ܡܲܠܟܵܐ ܡܣܵܘܚܝܼܢ ܘܲܣܘܹܝܢ ܠܡܸܓܼܡܲܪ ܡܸܠܵܘ̈ܗܝ\nܘܗܲܢܝܼܐܵܐ ܠܗܘܿܢ ܡܸܠܲܬܼ ܦܘܼܡܹܗ ܡ̣ܢ ܟܠ ܛܘܼܒܼܝܼ̈ܢ ܀ :ܒܡܠܲܬܼ ܦܘܼܡܹܗ ܡܣܝܼܦ ܠܹܗ ܠܛܵܥܝܵܐ ܒܲܪ ܐܲܒܼܕܵܢܵܐ\nܘܡܵܘܦܸܐ ܘܛܵܠܹ̇ܩ ܟܠܹܗ ܒܟܼܠܹܗ ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ ܀ :ܚܒܼܵܠܵܐ ܓܡܝܼܪܵܐ ܡܩܲܒܸܿܠ ܡ̣ܢ ܫܹܠܝ ܗܵܘ̇ ܒܲܪܢܵܫܵܐ\nܘܲܓܼܡܝܼܪܵܐܝܼܬܼ ܐܵܒܹ̇ܕܼ ܟܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܚܵܙܹ̇ܝܢ ܫܹܐܕܹ̈ܐ ܒܝܲܕܼ ܐܲܒܼܕܵܢܹܗ\nܕܐܲܝܟܲܢ ܛܵܠ̇ܩܵܐ ܪܘܼܚ ܚܲܝܘܼܬܼܵܐ ܕܚܲܝܘܼܬܼ ܢܲܦܫܵܐ ܀ :ܒܬܲܗܪܵܐ ܘܬܸܟܗܵܐ ܩܵܝ̇ܡܵܐ ܒܪܝܼܬܼܵܐ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ\nܘܲܡܒܲܠܗܹܝܢ ܠܵܗ̇ ܚܸܒܼܠܹ̈ܐ ܕܚܝܼ̈ܠܹܗ ܕܝܲܠܕܵܐ ܚܲܕܼܬܼܵܐ ܀ :ܩܵܠ ܫܝܼܦܘܿܪܵܐ ܡܙܝܼܥ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܘܲܠܥܵܡܘܿܪܹ̈ܝܗ̇\nܘܒܼܵܬܲܪ ܟܠܗܘܿܢ ܩܵܠܵܐ ܕܚܝܼܠܵܐ ܕܦܵܩܹ̇ܕܼ ܠܲܡܩܵܡ ܀ :ܚܕܵܐ ܒܲܪ̄ܬܼ ܩܵܠܹ̇ܐ ܡܲܙܥܸܩ ܡܸܢܹܫܠܝ ܡܲܠܟܵܐ ܕܥܲܠ ܟܠ\nܘܡܸܬܼܚܲܕܲܬܼ ܟܠ ܘܡܸܫܬܲܚܠܲܦ ܩܲܠܝܼܠܵܐܝܼܬܼ ܀ :ܩܵܝ̇ܡܝܼܢ ܠܘܼܩܕܼܵܡ ܡܝܼ̈ܬܹܐ ܟܠܗܘܿܢ ܡ̣ܢ ܕܲܚܝܼܚܵܐ\nܘܟܸܢ ܡܸܬܼܚܲܠܦܝܼܢ ܚܲܝܹ̈ܐ ܕܚܲܝܼܢ ܠܵܗ̇ ܠܲܕܼܡܘܼܬܼܵܐ ܀ :ܒܲܚܕܼܵܐ ܕܡܘܼܬܼܵܐ ܩܵܝ̇ܡܝܼܢ ܡܝܼ̈ܬܹܐ ܘܚܵܐܹ̇ܝܢ ܚܲܝܹ̈ܐ\nܘܠܲܝܬܿ ܫܘܼܚܠܵܦܵܐ ܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܐܵܦܠܵܐ ܒܪܸܡܙܵܐ ܀ ܚܲܕܼܘ ܪܸܡܙܵܐ ܕܲܡܩܝܼܡ ܡܝܼ̈ܬܹܐ ܘܡܲܚܸܐ ܚܲܝܹ̈ܐ ܀ ܘܒܼܵܗ̇ ܒܲܚܙܵܬܼܵܐ ܩܵܝ̇ܡܝܼܢ ܟܹܐܢܹ̈ܐ ܐܵܦ ܥܵܘ̇ܠܹ̈ܐ ܀ ܛܵܒܹ̈ܐ ܘܒܼܝܼ̈ܫܹܐ ܡܩܝܼܡ ܦܘܼܩܕܵܢܵܐ ܕܫܲܛܝܼܠ ܥܲܠ ܟܠ:\nܘܐܲܟܸܿܢ ܦܵܪܫܝܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܒܒܼܘܼܚܪܵܢ ܕܝܼܢܵܐ ܀ :ܒܘܼܚܪܵܢ ܕܝܼܢܵܐ ܦܵܪܹܫ ܟܹܐܢܹ̈ܐ ܡ̣ܢ ܥܵܘܵܠܹ̈ܐ\nܘܕܼܵܪܹܫ ܐܘܼܪܚܵܐ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܘܲܠܓܹܗܲܢܵܐ ܀","english":"At the command of the king, the heavens tremble and hasten to accomplish his words, and his word becomes easy for them from all blessings. By the word of his mouth, the erring son of destruction is finished, and he perishes and is lost entirely, in his body and his soul. Complete destruction receives from that man, and he utterly perishes from life. The demons see a great ruin at his destruction, that like a destroyer, the spirit of life of the living soul is lost. In wonder and amazement, creation stands at that time, and the pangs of the power of the new-born one astonish her. The sound of the trumpet shakes the earth and its inhabitants, and after it, the mighty voice that commands to rise. One daughter of voices cries out from the king who is over all, and everything is renewed and changed quickly. All the dead rise before the living, and the lives of the living are changed to the likeness. In one death, the dead rise and the living live, and there is no difference between one and another, not even in a sign. One sign raises the dead and gives life to the living. And in that vision, the righteous and the wicked rise. The good and the evil are raised by the command that prevails over all. And how will one be separated from his companion in the judgment of fire? The judgment of fire separates the righteous from the wicked, and prepares the way to the high kingdom and to Gehenna.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܹ̇ܐ","severity":"info","text":"The phrase 'daughter of voices' (bar qālē) is a Syriac idiom for an echo or reverberation, here personified as a herald of the king's command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܵܠ ܫܝܼܦܘܿܪܵܐ","severity":"info","text":"The 'sound of the trumpet' (qāl šīpūrā) evokes the eschatological trumpet of 1 Corinthians 15:52 and Revelation 11:15, signaling the resurrection of the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܘܼܚܪܵܢ ܕܝܼܢܵܐ","severity":"info","text":"The 'judgment of fire' (būḥrā d-yūdā) refers to the final judgment by fire, a common motif in Syriac eschatology, distinct from mere punishment and linked to purification.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the cosmic trembling at the king's command to the specific moment of resurrection and judgment, culminating in the separation of righteous and wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܲܕܼ ܪܸܡܙܵܐ","severity":"info","text":"The 'one sign' that raises both dead and living parallels Narsai's homily on the resurrection (ed:dsc-79), where a single divine gesture effects universal restoration.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܪ̄ܬܼ ܩܵܠܹ̇ܐ' (daughter of voices) could be read as a literal echo or a personified herald; the context of a king's command favors the latter.","The 'judgment of fire' (ܒܘܼܚܪܵܢ ܕܝܼܢܵܐ) may refer to an ordeal by fire or a final judgment; the parallel with Gehenna suggests the latter."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ ܗܵܘ̈ܝܵܢ ܟܠܗܹܝܢ ܕܲܒܼܗܵܘ̇ ܝܵܘܡ̇ܐ\nܘܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܩܲܠܝܼܠܘܼܬܼܵܐ ܕܡܸܣܬܲܥܪܵܐ ܒܹܗ ܀ :ܠܲܝܬܿ ܠܵܗ̇ ܕܘܼܡܝܵܐ ܠܩܲܠܝܼܠܘܼܬܹܗ ܕܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ\nܐܸܠܵܐ ܕܘܼܡܝܵܐ ܕܗܵܘ̇ ܦܘܼܪܩܵܢܵܐ ܕܲܗܘܵܝ ܥܵܠܡܹ̈ܐ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܲܒܼܪ̣ܵܐ ܒܪܝܼܬܼܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ\nܗܘ̤ܝܘܼ ܕܦܵܩܹ̇ܕܼ ܘܲܡܚܲܕܸܿܬܼ ܠܵܗ̇ ܒܲܪܦܵܦ ܥܲܝܢܵܐ ܀ :ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܲܦܩܲܕܼ ܘܲܗܘ̤ܵܐܼ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ\nܒܹܗ ܦܵܩܹ̇ܕܼ ܠܵܗ̇ ܕܬܸܗܘܸܐ ܡܸܕܹܿܡ ܛܵܒܼ ܡ̣ܢ ܡܸܕܸܿܡ ܀ :ܛܵܒܼ ܚܘܼܕܵܬܼܵܐ ܕܣܵܥܲ݁ܪ ܨܹܐܕܹܝܗ̇ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܡ̣ܢ ܬܘܼܩܵܢܵܐ ܕܲܣܥ݂ܲܪ ܨܹܐܕܹܝܗ̇ ܒܫܘܼܪܵܝ ܙܲܒܼܢܹ̈ܐ ܀ :ܠܵܐ ܡܸܕܸܿܡ ܗ̄ܝܼ ܗܵܝ̇ ܪܲܒܿܘܼܬܼܵܐ ܕܲܒܼܫܘܼܪܵܝܵܐ\nܡ̇ܐ ܕܡܸܬܼܦܲܚܡܵܐ ܥܲܡ ܬܸܫܒܿܘܿܚܬܼܵܐ ܕܲܒܼܫܘܼܠܵܡܵܐ ܀ :ܫܒܼܝܼܚ ܫܘܼܠܵܡܵܗ̇ ܡ̣ܢ ܫܘܼܪܵܝܵܗ̇ ܕܠܵܐ ܒܲܡܫܘܼܚܬܼܵܐ\nܘܠܵܐ ܡܸܬܼܡܲܠܲܠ ܡ̣ܢ ܡܲܠܵܠܹ̈ܐ ܙܢܵܐ ܕܬܸܫܒܿܘܿܚܬܵܗ̇ ܀ :ܚܲܕܼ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܝܵܕܲ̇̈݁ܥ ܕܐܲܝܟܲܢ ܗ̤ܘܲܝ̈ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܘܒܹܗܘ̣ ܟܣܸܐ ܗ̄ܘ̣ܵܐ ܗܵܘܵܝܵܐ ܕܥܵܠܡܵܐ ܘܚܘܼܕܵܬܼ ܥܵܠܡܹ̈ܐ ܀ :ܚܲܙ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܠܹܗ ܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܕܐܲܝܟܲܢ ܗܵܘ̈ܝܵܢ\nܘܨܝܼܪ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ̇ܘܗܝ ܐܵܦ ܚܘܼܕܵܬܼܗܹܝܢ ܕܲܒܼܫܘܼܠܵܡܵܐ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܢ̣ܛܲܪ ܒܲܗܘܵܝܗܹܝܢ ܘܲܒܼܚܘܼܕܵܬܼܗܹܝܢ\nܘܲܙܥܘܿܪ ܦܘܼܡ̇ܐ ܕܩܲܢܝܲܝ̈ ܡܸܠܬܼܵܐ ܕܢܹܐܡܲܪ ܕܲܟܼܡܵܐ ܗ̄ܘ̣ ܀ :ܗܘ̤ܝܘܼ ܒܲܠܚܘܿܕܼ ܝܵ̇ܕܲܥ ܕܲܗ̤ܝܲܝ̈ ܐܵܦ ܕܲܥܬܼܝܼ̈ܕܵܢ\nܘܐܝܼܬܲܝܗܹܝܢ ܗ̄ܘܲܝ̈ ܡ̣ܢ ܐܝܼܬܼܘܼܬܹܗ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܟܲܣ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܒܹܗ ܟܲܕܼ ܠܵܐ ܒܲܪ̈ܝܵܢ\nܘܲܒܼܪܵܐ ܐܸܢܹܝܢ ܘܚܲܕܸܿܬܼ ܐܸܢܹܝܢ ܕܲܫܦܲܪ ܠܹܗ ܀","english":"With a small sign, all the beings of that day come to be, and the swiftness that is accomplished in him is not spoken of. There is no likeness to the swiftness of that command, except the likeness of that salvation which is to be of the worlds. That command which created creation from nothing is the one that commands and renews her in the twinkling of an eye. In that same manner by which he commanded and it came to be from nothing, by it he commands that she become something better than something. The renewal that he works for her at the end of times is better than the beginning that he worked for her at the start of times. That greatness of the beginning is nothing when compared with the glory of the end. Her end is more glorious than her beginning, without measure, and the smallness of her glory is not spoken of by speakers. He alone knows how both are, and in him was concealed the coming-to-be of the world and the renewal of the worlds. Those that are to be were seen by him, and also their renewal at the end was formed before him. The great order preserves their comings-to-be and their renewals, and a small mouth is unable to say how great it is. He alone knows that they are also of the future, and they are from his being without beginning. Without beginning they were concealed in him when they were not created, and they came into being and were renewed as it pleased him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ","severity":"info","text":"The phrase 'with a small sign' (b-remzā zʿōrā) denotes a minimal divine gesture, contrasting with the elaborate commands of creation and renewal.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܪܩܵܢܵܐ","severity":"info","text":"The term 'salvation' (purqānā) here refers to eschatological redemption, a key theme in Narsai's memre on the end times.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ","severity":"info","text":"The phrase 'from nothing' (men lā meddem) echoes the ex nihilo creation doctrine, foundational in Syriac theology and linked to Genesis 1.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ","severity":"info","text":"The contrast between 'beginning of times' and 'end of times' structures the passage as a chiastic reflection on creation and renewal.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܕܵܬܼܵܐ","severity":"info","text":"The 'renewal' (ḥuddātā) of the world parallels Narsai's earlier descriptions of eschatological transformation, emphasizing divine agency.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܲܟܼܣܵܐ ܪܲܒܵܐ","severity":"caution","text":"The phrase 'great order' (ṭaksā rabbā) is ambiguous; it may refer to divine providence or a cosmic structure, but the text does not specify.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' (ܒܹܗ) in the swiftness clause is ambiguous; likely God, but could be the command personified.","The phrase 'those that are to be' (ܕܲܗ̤ܘܲܝ̈ ܕܐܲܝܟܲܢ ܗܵܘ̈ܝܵܢ) is vague, possibly referring to future beings or eschatological states."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܠܹܗܘ̣ ܫܸܦܪܲܬ̤ ܘܚܵܘܝܼ ܚܘܼܒܹܿܗ ܨܹܝܕܼ ܒܸܪ̈ܝܵܬܼܵܐ\nܕܲܒܼܬܼܘܼܩܵܢܗܹܝܢ ܘܲܒܼܚܘܼܕܵܬܼܗܹܝܢ ܢܲܟܼܪܸܙ ܚܲܝܠܹܗ ܀ :ܡ̣ܢ ܒܸܪ̈ܝܵܬܹܗ ܝܠܸܦ̣ ܒܸܪ̈ܝܵܬܹܗ ܥܲܠ ܟܲܣܝܼܘܼܬܹܗ\nܘܐܸܠܘܼܠܵܐ ܒܪܵܐ ܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܥܒܼܵܕܵܘ̈ܗܝ ܚܲܝܠܹܗ ܀ ܠܵܘ ܕܲܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܐܸܡ̇ܪܹܬܼ ܗܵܕܹܐ ܕܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܗ̄ܘ̣ܵܘ:\nܐܸܠܵܐ ܕܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܥܒܼܵܕܹ̈ܐ ܕܣܵܗ̇ܕܿܝܼܢ ܥܲܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܚܲܝܠܹܗ ܚܘܝܼ ܒܥܵܒܼܘܿܕܼܘܼܬܹܗ ܠܲܥ̇ܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܕܡ̣ܢ ܬܘܼܩܵܢܹܗ ܢܹܐܠܦܘܼܢ ܚܘܼܒܹܿܗ ܕܨܼܝܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ ܀ :ܠܝܘܼܬܼܪܵܢ ܥܲܒܼܕܵܗ̇ ܠܗܵܕܹܐ ܕܥ݂ܲܒܼܕܿܢ ܘܲܦ̣ܢܵܐ ܘܚܲܕܿܬܲܢ\nܕܿܒܼܬܲܪ̈ܬܲܝܗܹܝܢ ܢܹܐܠܲܦ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܥܲܡܠܹܗ ܀ :ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܕܠ̣ܵܐ ܒܲܗܘܵܝܲܢ ܘܲܒܼܚܘܼܕܵܬܲܢ\nܘܐܲܠܦܲܢ ܕܲܟܼܡܵܐ ܐܲܣܝܼܪ ܚܘܼܒܹܿܗ ܒܲܥ̇ܒܼܵܕܼ ܐܝܼܕܵܘ̈ܗܝ ܀ :ܠܲܥ̇ܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܓܠ̣ܵܐ ܨܸܒܼܝܵܢܹܗ ܒܩܲܕܼܡܵܐ ܘܚܲܪܬܼܵܐ\nܘܡܸܢܹܗ ܕܥܲܡܠܹܗ ܥܒ݂ܲܕܼ ܡܸܨܥܵܝܵܐ ܠܘܵܬܼ ܒܸܪ̈ܝܵܬܹܗ ܀ :ܒܡܸܨܥܵܝܘܼܬܼܵܐ ܕܚܲܕܼ ܒܲܪܢܵܫܵܐ ܚܲܕܼܬܹܗ ܠܥܵܠܡܵܐ\nܠܵܘ ܕܲܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܐܸܠܵܐ ܕܢܵܘܪܸܒܼ ܕܝܼܠܹܗ ܒܕܼܝܼܠܹܗ ܀ :ܠܕܝܼܠܹܗ ܐܵܘܪܸܒܼ ܒܗܵܝ̇ ܠܹܗ ܚܲܕܼ ܡ̣ܢ ܟܠܵܐ\nܘܚܲܕܸܿܬܼ ܒܐܝܼܕܼܵܘ̈ܗܝ ܥܵܠܡܵܐ ܕܲܒܼܠܝܼ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܫܚܲܩ̣ܬܹܗ ܠܥܲܡܠܹܗ ܕܡܲܬܼܩܸܢ ܟܠܵܐ\nܘܲܒܼܡܵܝܘܿܬܼܵܐ ܚܲܕܿܬܹܗ ܠܥܵܠܡܵܐ ܕܡܝܼܬܼ ܒܲܚܛܝܼܬܼܵܐ ܀ :ܚܲܕܼ ܡ̇ܝܘܿܬܼܵܐ ܓܒܼ݂ܵܐ ܡ̣ܢ ܟܠܹܗ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܥܲܒܼ݂ܕܹܿܗ ܡܼܪܵܐ ܥܲܠ ܐܲܪ̈ܥܵܢܹܐ ܘܲܡܫܲܝܵܢܹ̈ܐ ܀ :ܨܵܠܡܹܗ ܟܲܝܢܹܗ ܠܲܨܠܸܡ ܐ̄ܢܵܫܵܐ ܟܲܕܼ ܡܲܬܼܩܸܢ ܠܹܗ\nܘܗܵܫܵܐ ܝܲܗ̣̄ܒܼ ܠܹܗ ܫܡܵܐ ܥ̣ܠܵܝܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀","english":"His beauty shines forth and shows his love toward the creatures, and through his signs and his oneness he proclaims his power. From his creatures he taught his creatures about his hiddenness, and if he had not created, they would not have known his works, his power. It is not that I said this because they would not have known, but that there were no works to testify to his greatness. He showed his power in his workmanship to the work of his hands, so that from his signs they might learn his love toward his signs. He does more than this, that he makes, creates, and renews, and through both of these he taught the power that is hidden in his labor. The greatness of his love, which is not subject to becoming or to oneness, taught how his love is bound in the work of his hands. To the work of his hands he revealed his will in the beginning and the end, and from his labor he made a mediator between his creatures. Through the mediation of a single man he renewed the world, not because it was difficult, but because he mingled his own with his own. He mingled his own with that which is his, one from all, and renewed with his hands a world that had perished in mortality. Mortality wore out his labor, which renews all, and through mortality he renewed a world that had died in sin. One mortal he chose from all the order of mortals, and made him lord over the earthly and the heavenly. He fashioned his image in the image of a man while he renewed him, and now he gives him the high name of his divinity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܒܼܚܘܼܕܵܬܼܗܹܝܢ","severity":"info","text":"The phrase 'and through his oneness' (wab-ḥuddāṯeh) links the divine unity to the proclamation of power, a recurring theme in Narsai's theology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܣܝܼܘܼܬܹܗ","severity":"info","text":"The term 'his hiddenness' (kasyūṯeh) denotes the divine essence as concealed, a key concept in Syriac theological discourse on divine transcendence.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ","severity":"info","text":"The 'single man' (bar nāšā) through whom the world is renewed likely alludes to Christ as the second Adam, echoing Pauline typology (e.g., Rom 5:12–21).","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ","severity":"info","text":"The contrast between mortality (mayūṯūṯā) and renewal reflects Narsai's eschatological framework, where death is overcome through divine intervention in the last days.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܲܕܼܡܵܐ ܘܚܲܪܬܼܵܐ","severity":"info","text":"The phrase 'in the beginning and the end' (b-qadmā w-ḥartā) frames the divine will as encompassing salvation history from creation to eschaton.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܚܘܼܕܵܬܲܢ","severity":"caution","text":"The reading 'or to oneness' (wab-ḥuddāṯan) is uncertain; the Syriac may be corrupt, and the sense of 'oneness' as a category of divine love is debated.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'or to oneness' (wab-ḥuddāṯan) is textually uncertain; the translation assumes a parallel with 'becoming' (b-hawāyan), but the Syriac may be corrupt.","The identity of the 'single man' (bar nāšā) is ambiguous; while likely Christ, it could also refer to a typological figure like Adam or a saint."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܒܲܫܡܵܐ ܕܝܼܠܹܗ ܐܵܬܹ̇ܐ ܠܚܲܪܬܼܵܐ ܕܲܢܚܲܕܸܿܬܼ ܟܠ\nܘܲܒܼܚܹܝܠ ܚܲܝܠܹܗ ܡܲܦܢܸܐ ܠܟܼܠܵܐ ܠܘܵܬܼ ܝܼܕܲܥܬܹܗ ܀ :ܗܘ̤ ܡܫܲܬܸܿܩ ܠܹܗ ܠܲܫܡܵܐ ܕܛܘܼܥܝܲܝ ܡ̣ܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܲܡܫܲܠܸܐ ܠܹܗ ܠܩܹܐܪܣܵܐ ܕܕܲܝܘܹ̈ܐ ܕܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܀ :ܗܘ̤ ܡܒܲܛܸܠ ܠܹܗ ܠܐܲܢܛܝܼܟܪܝܼܣܛܘܿܣ ܪܹܫ ܛܵܥܲܝ̈ܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܛܵܥܹ̇ܐ ܘܡܲܛܥܸܐ ܠܐܢܵܫܵܐ ܒܲܟܼܬܼܝܼܫܘܼܬܹܗ ܀ :ܗܘ̤ܝܘܼ ܕܦܵܬܲܚ ܬܲܪ̈ܥܲܝ ܪܵܘܡ̇ܐ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܢܵܓܹ̇ܕܼ ܨܹܐܕܼܵܘܗܝ ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܒܼܵܚܲܪ ܒܲܓܼܙܵܪ ܕܝܼܢܹܗ ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܘܝܵܗܹ̇ܒܼ ܐܲܓܼܪܵܐ ܠܦܘܼܬܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܒܹܝܬܼ ܛܵܒܼ ܘܲܠܒܼܝܼܫ ܀ :ܗܘ̤ܝܘܼ ܕܥܵܒܹ̇ܕ ܗܵܘ̇ ܦܘܼܪܫܵܢܵܐ ܕܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ\nܘܚܲܕܼ ܡܸܬܼܥܲܠܸܐ ܘܚܲܕܼ ܡܸܬܿܛܲܒܲܥ ܒܗܵܘܬܼܵܐ ܕܲܠܬܲܚܬܿ ܀ ܬܪܹܝܢ ܠܲܡ ܢܸܗܘܘܿܢ ܟܲܕܼ ܐܝܼܬܲܝܗܘܿܢ ܒܥܲܡܠܵܐ ܫܲܘܝܵܐ:\nܘܦܵܪܫ̇ܝܼܢ ܡ̣ܢ ܫܹܠܝ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܒܲܪܦܵܦ ܥܲܝܢܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܕܚܝܼܠܵܐ ܫܵܥܬܹܗ ܕܚܝܼܠܬܵܐ ܕܗܵܘ̇ ܦܘܼܪܫܵܢܵܐ\nܘܠܲܝܬܿ ܠܵܗ̇ ܦܸܚܡܵܐ ܕܕܼܵܡܹ̇ܐ ܕܘܼܡܝܹܗ ܠܲܕܼܚܝܼܠܘܼܬܼܵܗ̇ ܀ :ܐܘܿ ܟܡܵܐ ܣܲܢܝܵܐ ܚܙܵܬܼܵܐ ܫܟܼܝܼܪܬܵܐ ܕܦܵܝ̈ܫܲܝ ܒܐܲܪܥܵܐ\nܘܠܲܝܬܿ ܕܲܡܫܲܟܲܪ ܐܲܝܟ ܫܘܼܟܵܪܵܐ ܕܲܩܢܘܿܡܲܝܗܘܿܢ ܀ :ܐܘܿ ܟܡܵܐ ܩܲܫܝܵܐ ܬܘܵܬܼ ܪܸܥܝܵܢܵܐ ܕܡܸܬܿܬܿܕܿܝܼܢܝܼܢ ܒܵܗ̇\nܘܠܲܝܬܿ ܕܲܡܒܲܝܲܐ ܘܠܵܐ ܕܲܡܩܲܪܸܒܼ ܦܝܵܣܵܐ ܕܡܸܠܹ̈ܐ ܀ :ܢܸܓܼܕܼܵܐ ܗ̄ܘ̣ ܩܲܫܝܵܐ ܕܡܸܬܼܢܲܓܿܕܼܝܼܢ ܒܹܗ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ\nܘܲܩܫܹܐ ܢܸܓܼܕܹܿܗ ܡ̣ܢ ܟܠ ܢܸܓܼܕܿܝܼ̈ܢ ܕܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ ܀","english":"In his own name he comes for the end, that he might unite all, and by the power of his might he draws all toward his knowledge. He silences the name of error from the mouths of the dying, and he breaks the horn of the demons that oppose the truth. He abolishes the Antichrist, the head of the erring, and no longer does he err and lead the people astray through his deceit. It is he who opens the high gates on the day of his revelation and hunts down the whole nature of rational beings. It is he who discerns by the decree of his knowledge the good and the evil, and gives reward according to the deeds of the house of good and evil. It is he who makes that distinction between one and another, and one is exalted and one is cast down into the abyss below. The two were not equal when they were in equal labor, and one is separated from his companion by the blink of an eye. Oh, how powerful is the hour of the power of that distinction, and there is no measure that can compare to its dreadfulness. Oh, how grievous is the drunken vision of those who remain on earth, and there is no intoxication like the intoxication of their standing. Oh, how harsh is the confusion of the mind that is bewildered by it, and there is none who explains or brings forth a fitting arrangement of words. It is a harsh contest that is waged in body and spirit, and its contest is more severe than all contests that are waged.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܢܛܝܼܟܪܝܼܣܛܘܿܣ","severity":"info","text":"The Syriac 'Antichrist' (from Greek antikhristos) is a rare direct loan in Narsai, emphasizing the eschatological adversary as a distinct figure, not merely a generic 'erring one'.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܡܫܲܠܸܐ ܠܹܗ ܠܩܹܐܪܣܵܐ ܕܕܲܝܘܹ̈ܐ","severity":"info","text":"The image of breaking the horn of demons echoes Psalm 75:10 (Peshitta) and the broader Syriac tradition of 'horn' as a symbol of pride and opposition to truth.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܼܪܫܵܢܵܐ","severity":"info","text":"The 'distinction' (puršānā) between the saved and damned at the end times is a central theme in Narsai's eschatology, reflecting the East Syriac emphasis on divine judgment and separation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܟܡܵܐ","severity":"info","text":"The repeated exclamation 'Oh, how...' (ʾaw kmā) marks a rhetorical climax, intensifying the description of the final judgment's power, grief, and confusion.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܸܓܼܕܼܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The 'harsh contest' (gḏā qašyā) waged in body and spirit parallels the ascetic struggle (agōn) common in Syriac monastic literature, here transposed to the eschatological arena.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܚܹܝܠ ܚܲܝܠܹܗ","severity":"info","text":"The phrase 'by the power of his might' (wa-b-ḥayl ḥayleh) is a tautological intensifier typical of Narsai's style; it does not indicate a textual variant or corruption.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܒܲܫܡܵܐ ܕܝܼܠܹܗ' (in his own name) could be read as 'by his own authority' or 'in his own person'; the translation opts for the former, consistent with Narsai's emphasis on Christ's agency.","The phrase 'ܕܲܠܬܲܚܬܿ' (into the abyss below) is ambiguous between a literal pit and a metaphorical state of damnation; the context of judgment supports the latter."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܸܟܼܝܵܐ ܘܐܸܠܝܵܐ ܘܚܘܼܪܵܩ ܫܵܢܹ̈ܐ ܘܩܵܠ ܬܸܢ̈ܚܵܬܼܵܐ\nܢܘܼܪܵܐ ܕܠܵܐ ܟܝܵܢ ܘܬܼܵܘܠܥܵܐ ܕܠܵܐ ܓܫܘܿܡ ܘܚܸܫܟܵܐ ܕܠܵܐ ܖܢܘܿܡ ܀ :ܗܸܠܹܝܢ ܐܲܡܝܼܪ ܕܲܡ̈ܢܲܓܿܕܵܢ ܠܹܗ ܠܓܲܒܵܐ ܕܒܼܝܼܫܹ̈ܐ\nܘܐܸܢ ܫܲܪܝܼܪܵܐ ܗ̄ܝܼ ܒܝܼܫ ܗ̄ܘ̣ ܢܸܓܼܕܵܐ ܐܵܦ ܡ̣ܢ ܗܵܠܹܝܢ ܀ :ܐܲܝܟܲܢ ܠܵܐ ܒܝܼܫ ܠܒܼܝܼܫܹ̈ܐ ܕܠܵܐ ܦܢ̣ܵܘ ܡ̣ܢ ܒܝܼܫܘܼܬܼܵܐ\nܡ̇ܐ ܕܡܸܬܿܬܿܚܕܲܝܢ ܬܲܪ̈ܥܲܝ ܪܵܘܡ̇ܐ ܩܕܼܵܡ ܐܲܦܲܝ̈ܗܘܿܢ ܀ :ܐܲܝܟܲܢ ܠܵܐ ܒܝܼܫ ܟܲܕܼ ܡܸܬܼܒܲܩܹܝܢ ܒܬܸܓܼܡܵܐ ܕܟܹܐܢܹ̈ܐ\nܕܦܵܪܚܝܼܢ ܒܐܵܐܲܪ ܘܗܸܢܘ̣ܿܢ ܛܵܒ̇ܥܝܼܢ ܒܥܘܼܡܩܵܐ ܕܐܲܪܥܵܐ ܀ :ܐܲܪܥܵܐ ܗܵܘ̇ܝܵܐ ܒܹܝܬܼ ܡܲܥܡܲܪܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܘܒܼܵܟܹ̇ܝܢ ܘܐܵܠܹ̇ܝܢ ܕܦܵܫ̣ܘ ܡ̣ܢ ܛܘܼܒܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܛܘܼܒܼܵܐ ܕܛܵܒܹ̈ܐ ܚܵܙܹ̇ܝܢ ܟܠܫܵܥ ܒܪܸ̈ܥܝܵܢܲܗܘܿܢ\nܘܡܸܬܼܝܲܐܒܼܝܼܢ ܠܹܗ ܘܠܵܐ ܡܸܬܼܡܲܠܝܵܐ ܪܸܓܿܬܼܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܡܸܢܗܘܿܢ ܘܲܒܼܗܘܿܢ ܢܸܒܼ̇ܥܵܐ ܬܵܘܬܼܵܐ ܕܥܲܠ ܚܵܘܒܲܝ̈ܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܗܵܘܹ̇ܝܢ ܒܲܥ̈ܠܲܝ ܕܝܼܢܵܐ ܠܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܀ :ܗܵܘܢܵܐ ܕܲܒܼܗܘܿܢ ܡܲܣܓܹܿܐ ܥܲܠ ܢܸܓܼܕܲܝ̈ܗܘܿܢ\nܘܡ̇ܐ ܕܡܸܬܼܢܲܓܿܕܼܝܼܢ ܬܘܼܒܼ ܡܸܬܼܢܲܓܿܕܼܝܼܢ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܡܥܝܼܢܵܐ ܕܢܸܓܼ̈ܕܹܿܐ ܗܵܘܹ̇ܝܢ ܬܲܡ̇ܢ ܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܪܵܕܹܝܢ ܟܠܫܵܥ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܕܠܵܐ ܩܘܼܛܵܥܵܐ ܀ :ܦܵܪܘܿܫܵܐܝܼܬܼ ܡܸܬܼܗܲܓܹܿܝܢ ܒܵܗ̇ ܒܦܵܪܘܿܫܘܼܬܼܵܐ\nܘܲܡܓܿܢܹܝܢ ܠܵܗ̇ ܠܲܫܟܼܝܼܪܘܼܬܼܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀ :ܗܵܝ̇ ܝܼܕܲܥܬܼܵܐ ܕܩܵܢܹ̇ܝܢ ܛܵܒܹ̈ܐ ܒܥܘܼܡܪܵܐ ܕܲܠܥܸܠ\nܗܝ̤ ܗ̄ܝܼ ܕܩܵܢܹ̇ܝܢ ܐܵܦ ܚܲܛܵܝܹ̈ܐ ܒܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܀","english":"Weeping and wailing and the gnashing of teeth and the sound of lamentations,\na fire that does not burn and a boiling that does not seethe and a darkness that does not cease. Hallelujah is said by the companies to the side of the evil ones,\nand if it is true, evil is their company, even from Hallelujah. As if not evil to the evil ones who do not depart from evil,\nwhen the gates of the height are closed before their faces. As if not evil when they are separated in the company of the chaste,\nwho fly in the air and sink into the depth of the earth. The earth becomes the dwelling place of the sons of the earth,\nand they weep and wail who have remained from the blessedness of the heavens. The blessedness of the good they see every hour in their minds,\nand they are tormented by it and the desire in them is not filled. From them and in them a seeking of repentance for their sins,\nand they become masters of judgment over their thoughts. Their sin magnifies over their companies,\nand when they are divided, again they are divided without end. From the root of the companies their thoughts become there,\nand they pursue always their standings without cessation. Distinctly it is spoken in that distinction,\nand it inclines to drunkenness without satiety. This knowledge which the good stand in the dwelling above,\nit is that which the sinners also stand in the dwelling of the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the paradoxical torments of the damned: a fire that does not burn, a boiling that does not seethe, and a darkness that does not cease. This inverts normal sensory experience to convey eternal punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܸܠܹܝܢ (Hallelujah)","severity":"info","text":"The Syriac ܗܸܠܹܝܢ (Hallelujah) is a liturgical acclamation. Here it is ironically sung by the companies of the evil, suggesting a perversion of worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The imagery of the damned weeping, wailing, and gnashing teeth, along with the paradoxical fire and darkness, draws on Syriac apocalyptic traditions, particularly the vision of hell in works like the 'Cave of Treasures' and later East Syrian eschatology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a description of the damned's torments to a contrast between the blessed above and the sinners below, then to the sinners' endless division and drunkenness, ending with a parallel between the knowledge of the good and the sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the damned seeing the blessedness of the good and being tormented by it parallels the 'tantalizing' punishment found in other Syriac texts, such as the 'Book of the Bee' and the 'Apocalypse of Paul'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'as if not evil to the evil ones who do not depart from evil' is syntactically ambiguous; it may mean that the evil ones do not perceive their state as evil, or that their punishment is not evil in itself but a consequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as if not evil to the evil ones who do not depart from evil' is ambiguous: it could mean the evil ones do not recognize their evil, or that their punishment is not evil per se.","The identity of 'the companies' (ܕܲܡ̈ܢܲܓܿܕܵܢ) is unclear: they may be angelic hosts or the damned themselves."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ܫܘܹܝܢ ܒܝܼܕܲܥܬܼܵܐ ܒܗܵܝ̇ ܕܐܵܦ ܫܲܘܝܵܐ ܩܝܵܡܬܵܐ ܕܝܼܠܗܘܿܢ:\nܘܠܲܝܬܿ ܦܘܼܪܫܸܵܢܵܐ ܒܪܸܚܡܲܬܼ ܛܵܒܼܬܼܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܠܲܝܬܿ ܦܘܼܪܫܵܢܵܐ ܠܵܐ ܒܲܩܝܵܡܬܵܐ ܘܠܵܐ ܒܝܼܕܲܥܬܼܵܐ\nܕܐܲܟܼܚ̄ܕܼ ܩܵܝ̇ܡܝܼܢ ܘܐܲܟܲܚ̄ܕܼ ܝܵ̇ܕܲܥܝܼܢ ܙܢܲܝ̈ ܚܸܟܼ̈ܡܵܬܼܵܐ ܀ :ܒܐܲܬܼܪܵܐ ܒܲܠܚܘܿܕܼ ܦܪܝܼܫܝܼܢ ܬܸܓܼܡܹ̈ܐ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ\nܘܠܵܐ ܫܲܠܝܼܛܝܼܢ ܠܡܸܬܼܚܲܠܵܛܘܼ ܒܝܼ̈ܫܹܐ ܒܛܵܒܹ̈ܐ ܀ :ܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܦܸܪܫܲܬ̤ ܐܸܢܘܿܢ ܡ̣ܢ ܫܲܘܝܘܼܬܼܵܐ\nܘܓܸܠܙܲܬ̤ ܐܸܢܘܿܢ ܡ̣ܢ ܒܘܼܣܵܡܵܐ ܕܥܲܡ ܙܲܕܿܝܼܩܹ̈ܐ ܀ :ܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܢܲܟܼܪܝܼܘ ܐܸܢܘܿܢ ܠܛܘܼܒܹ̈ܐ ܕܛܵܒܹ̈ܐ\nܘܠܵܐ ܫܘܵܘ ܕܢܸܗܘܘܿܢ ܒܢܲܝ̈ ܝܵܪܬܿܘܼܬܼܵܐ ܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܒܐܲܪܥܵܐ ܡܩܵܘܹܝܢ ܐܲܪ̈ܥܵܢܵܝܹܐ ܕܲܪܚܸܡ̣ܘ ܕܐܲܪܥܵܐ\nܘܲܫܡܲܝܵܢܹ̈ܐ ܗܵܘܹ̇ܝܢ ܟܹܐܢܹ̈ܐ ܕܪܲܓܼܘ ܕܲܫܡܲܝܵܐ ܀ :ܠܥܸܠ ܠܲܫܡܲܝܵܐ ܣܵܠ̇ܩܝܼܢ ܟܹܐܢܹ̈ܐ ܪ̈ܵܚܡܲܝ ܩܘܼܫܬܵܐ\nܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܡܫܝܼܚܵܐ ܡܲܠܟܵܐ ܕܙܲܕܿܝܼܩܘܼܬܼܵܐ ܀ :ܡܫܝܼܚܵܐ ܡܲܠܟܵܐ ܣܵܥܲ݁ܪ ܗܵܠܹܝܢ ܠܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܗܘ̤ܝܘܼ ܕܝܵܗܹ̇ܒܼ ܕܵܫܢܹ̈ܐ ܠܛܵܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܠܒܼܝܼܫܹ̈ܐ ܀ :ܒܹܗ ܡܸܬܼܓܲܠ̈ܝܵܢ ܠܵܐ ܓܲܠ̈ܝܵܬܼܵܐ ܘܲܣܬܼܝܼܪ̈ܵܬܼܵܐ\nܘܒܼܘܼܚܪܵܢ ܕܝܼܢܹܗ ܡܚܵܘܸܐ ܠܟܼܠܢܵܫ ܙܢܲܝ̈ ܣܘܼܥܪ̈ܵܢܵܘܗܝ ܀ :ܥܲܪܛܸܠ ܘܲܓܼܠܸܐ ܩܵܐܹ̇ܡ ܟܠܹܗ ܟܝܵܢ ܡܲܠܵܠܹ̈ܐ\nܘܠܲܝܬܿ ܚܘܼܫܵܒܼܵܐ ܕܠܵܐ ܓܠܸܐ ܘܲܕܢܝܼܚ ܩܕܼܵܡ ܒܘܼܚܪܵܢܹܗ ܀ :ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ ܗܵܘܹ̇ܐ ܝܵܘܡ̇ܐ ܕܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܓܼܵܒܹ̇ܐ ܘܡܲܣܠܸܐ ܐܲܝܟ ܒܘܼܚܪܵܢܵܐ ܕܕܝܼܢܹܗ ܟܹܐܢܵܐ ܀ :ܚܕܼܵܐ ܒܲܪܬܼ ܩܵܠܵܐ ܡܲܫܡܲܥ ܒܐܲܪܥܵܐ ܠܥܹܝܢ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܢܵܝܕܵܐ ܒܪܝܼܬܼܵܐ ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܕܝܲܩܝܼܪܘܼܬܼܵܐ ܀","english":"They are equal in knowledge, in that the resurrection is also equal for them. And there is no distinction in the mercy of the goodness of their thoughts. There is no distinction, neither in the resurrection nor in the knowledge, for together they rise and together they know the mysteries of wisdom. In a place alone the orders are separated, one from his companion, and they are not permitted to mingle the evil with the good. Equality was separated from equality, and rejoicing was separated from the delight that is with the righteous. Their deeds made them strangers to the blessings of the good, and they were not worthy of being among the heirs of the heavens. On earth the earthly ones who loved the earth remain, and the heavenly ones become priests who desired heaven. Up to heaven the priests who love the truth ascend, to where Christ, the king of righteousness, is. Christ the king performs these things on the day of his revelation, and he gives gifts to the good and crowns to the evil. In him are revealed the hidden and secret things, and the examination of his sign shows to everyone the mysteries of his deeds. Naked and revealed stands the whole assembly of speakers, and there is no thought that is not revealed and laid bare before his examination. A burning examination is the day of his revelation, and he chooses and rejects like the examination of his sign, the priest. A single voice sounds in the earth to all creatures, and creation trembles as if from the hour of judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܹܝܢ ܒܝܼܕܲܥܬܼܵܐ","severity":"info","text":"The phrase 'equal in knowledge' (šway b-īdaʿtā) introduces a paradox: the wicked and the righteous share the same resurrection and knowledge, yet their fates diverge. This reflects Narsai's emphasis on moral distinction within a shared eschatological event.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܘܼܚܪܵܢܵܐ","severity":"info","text":"The 'burning examination' (būḥrānā) evokes the apocalyptic judgment scene in Matthew 25:31–46, where Christ separates the righteous from the wicked. Narsai develops this into a cosmic trial of hidden thoughts and deeds.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term 'priests' (kāhnē) here refers to the righteous who ascend to heaven, reflecting Narsai's typology: earthly priests serve as types of the heavenly elect. This aligns with Syriac ascetic theology where the priesthood symbolizes spiritual purity.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܲܝܬܿ ܦܘܼܪܫܸܵܢܵܐ","severity":"info","text":"The repetition of 'there is no distinction' (layt puršānā) in lines 2–3 creates a rhetorical contrast with the subsequent separation of orders. This structural device underscores the paradox of equality in resurrection but divergence in moral outcome.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܡܲܠܟܵܐ","severity":"info","text":"The depiction of Christ as 'king of righteousness' (malakā d-zaddīqūtā) parallels Ephrem's Hymns on Faith (e.g., Hymn 6), where Christ presides over judgment. Narsai extends this with the motif of a 'burning examination' that reveals all secrets.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܓܸܠܙܲܬ̤ ܐܸܢܘܿܢ","severity":"caution","text":"The phrase 'rejoicing was separated' (w-gelzat eṯw) is textually uncertain; the Syriac verb form may be corrupt or a hapax. The translation 'rejoicing' follows the context of delight (bussāmā), but the exact sense remains ambiguous.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܓܸܠܙܲܬ̤ ܐܸܢܘܿܢ' (w-gelzat eṯw) is uncertain; it may be a scribal error or a rare verb form. The reading 'rejoicing' is adopted based on parallelism with 'delight' (bussāmā).","The identity of 'the priest' (ܟܹܐܢܵܐ) in line 15 is ambiguous: it may refer to Christ as a priestly judge or to a specific priestly figure in the eschatological drama."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":":ܩܵܠ ܦܘܼܩܕܵܢܹܗ ܫܵܡ̇ܥܝܼܢ ܡܝܼܬܹ̈ܐ ܠܵܐ ܪ̈ܵܓܼܘܿܫܹܐ\nܘܫܵܠ̇ܚܝܼܢ ܢܲܚܬܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܘܩܵܢܹ̇ܝܢ ܚܲܝܹ̈ܐ ܀ :ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܼܵܠ ܩܵܢܹ̇ܝܢ ܦܲܓܼܪܹ̈ܐ ܡܸܬܼܚܲܒܿܠܵܢܹ̈ܐ\nܘܬܼܘܼܒܼ ܠܵܐ ܩܵܪܸܒܼ ܚܲܫܵܐ ܕܡ̇ܘܬܵܐ ܠܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܠܵܐ ܡ̇ܝܘܿܬܼܵܐ ܡܸܢܫܹܠܝ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܬܼܵܗܲܪ ܗܘ̤ ܒܹܗ ܒܝܲܕܼ ܚܘܼܕܵܬܼܵܐ ܕܩܵܢܹ̇ܐ ܡܸܢܫܹܠܝ ܀ :ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܐܵܕܼܵܡܵܝܵܐ ܡܩܝܼܡ ܒܲܪ ܐܵܕܼܵܡ\nܘܡܝܼܬܹ̈ܐ ܘܚܲܝܹ̈ܐ ܠܵܒܼ̇ܫܝܼܢ ܢܲܚܬܵܐ ܕܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܟܠܗܘܿܢ ܪ̈ܓܼܫܵܘܗܝ ܕܦܲܓܼܪܵܐ ܡܝܼܬܼܵܐ ܩܵܢܹ̇ܝܢ ܚܲܝܹ̈ܐ\nܘܠܵܐ ܦܵܐܹ̇ܫ ܒܵܗ̇ ܒܲܫܝܘܿܠ ܡ̣ܢ ܗܲܕܵܡ̇ܘ̈ܗܝ ܀ :ܗܘ̤ ܗܵܘ̇ ܦܲܓܼܪܵܐ ܕܲܢܦܲܠ̣ ܘܲܒܼܠܝܼ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܗܘ̤ܝܘܼ ܕܩܵܐܹ̇ܡ ܘܩܵܢܹ̇ܐ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܗܝ̤ ܗܵܝ̇ ܢܲܦܫܵܐ ܕܠܸܒܼܫܬ̤ ܦܓܼܪܵܐ ܘܣܸܥܪܲܬ̤ ܒܹܗ ܟܠ\nܗܝ̤ ܗ̄ܝܼ ܕܦܵܢ̇ܝܵܐ ܘܲܡܕܵܝܪܵܐ ܒܹܗ ܕܠܵܐ ܫܘܼܢܵܝܵܐ ܀ :ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ ܩܵܐܹ̇ܡ ܐ̄ܢܵܫܵܐ ܟܠܹܗ ܒܟܼܠܹܗ\nܘܲܒܼܗܲܕܵܡ̇ܘ̈ܗܝ ܘܙܵܘ̈ܥܲܝ ܢܲܦܫܹܗ ܦܵܪܲܥ ܕܐܣܟܸܿܠ ܀ :ܒܹܗ ܒܲܟܼܝܵܢܵܐ ܕܲܦܠܲܚ ܫܲܦܝܼܪ ܘܲܣܥ݂ܲܪ ܕܲܣܢܸܐ\nܒܹܗܘ̣ ܡܩܲܒܸܿܠ ܕܵܫܢܹ̈ܐ ܕܫܘܼܚܵܐ ܘܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܀ :ܒܹܗ ܒܪܘܼܟܵܒܼܵܐ ܦܲܓܼܪܵܢܵܝܵܐ ܘܢܲܦܫܵܢܵܝܵܐ\nܒܹܗ ܡܸܬܼܚܲܕܲܬ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܒܟܼܠܡܵܐ ܕܲܩܢܹܝܢ ܀ :ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܩܵܡ̣ ܒܹܗ ܡܫܝܼܚܵܐ ܪܹܫܵܐ ܕܚܲܝܲܝ̈ܢ\nܒܹܗܘ̣ ܩܵܐܹ̇̄ܡ ܦܲܓܼܪܵܐ ܓܲܠܝܵܐ ܘܢܲܦܫܵܐ ܟܣܝܼܬܵܐ ܀ :ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܩܵܡ̣ ܡܲܚܝܵܢܲܢ ܘܲܡܚܲܕܿܬܼܵܢܲܢ\nܘܒܼܵܗ̇ ܒܲܩܝܵܡܬܹܿܗ ܨܵܪ ܠܲܢ ܛܘܼܦܣܵܐ ܕܝܘܿܡ ܚܘܼܕܵܬܲܢ ܀","english":"The sound of his command the dead hear, not sluggish,\nand they cast off the garment of death and rise to life.\nLife without corruption rises for corruptible bodies,\nand again the pain of death does not approach their members.\nDeath does not rule over the nature of the dead,\nand a wonder occurs in it through the renewal that rises over nature.\nThe whole human nature raises the son of Adam,\nand the dead and the living put on a garment of immortality.\nAll the senses of the dead body rise to life,\nand not one of its members remains in Sheol.\nThat same body which fell and decayed in death,\nit is that which stands and rises to life without death.\nThat same soul which put on the body and acted in it all,\nit is that which lives and moves in it without confusion.\nIn body and in spirit the whole man rises in his entirety,\nand in his members and the movements of his soul he repays the debt of his skill.\nIn the same vessel that served well and performed the service,\nin it he receives the rewards of glory and woven crowns.\nIn the same vehicle, bodily and spiritual,\nin it body and soul are renewed together in the fullness that stands.\nIn that same form in which Christ, the head of our life, stood,\nin it the body stands revealed and the soul hidden.\nIn body and soul our life-giver and renewer stood,\nand in his resurrection he became for us a type of our day of renewal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܵܠ ܦܘܼܩܕܵܢܹܗ","severity":"info","text":"The dead hear the command of Christ and rise immediately, emphasizing the instantaneous and universal obedience of the resurrected.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ ܐܵܕܼܵܡܵܝܵܐ","severity":"info","text":"The phrase 'human nature' (kyānā ādāmāyā) is a technical term in Narsai's anthropology, denoting the collective essence of humanity that is restored in the resurrection.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܩܵܡ̣ ܒܹܗ ܡܫܝܼܚܵܐ","severity":"info","text":"The reference to Christ as the 'head of our life' and the 'type' of resurrection echoes 1 Corinthians 15:20–23, where Christ is the firstfruits of the resurrection.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܝܘܿܠ","severity":"info","text":"Sheol (šyōl) is the Syriac term for the underworld or realm of the dead, used here to assert that no part of the body remains there after resurrection.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: it begins with the dead hearing the command, moves through the renewal of body and soul, and concludes with Christ as the type, mirroring the opening emphasis on obedience.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܩܵܡ̣ ܡܲܚܝܵܢܲܢ","severity":"info","text":"The insistence that both body and soul are resurrected together parallels Narsai's homily 'On the Resurrection of the Body' (ed. McLeod), where he argues against Origenist spiritualizing.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܵܐ ܪ̈ܵܓܼܘܿܫܹܐ' (not sluggish) could be read as 'not hesitant' or 'not negligent'; the translation 'not sluggish' is adopted.","The term 'ܐܸܣܟܹܿܡܵܐ' (form) may refer to the physical appearance or the essential nature; the context supports the latter."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܗܵܕܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܐܵܦ ܕܲܩܝܵܡܬܹܿܗ ܕܪܹܫܝܼܬܼ ܚܲܝܲܝ̈ܢ\nܕܲܢܫܲܪܲܪ ܠܲܢ ܒܣܲܒܼܪܵܐ ܕܚܲܝܹ̈ܐ ܠܵܐ ܡܵܝܘܿܬܹ̈ܐ ܀ :ܐܲܝܟܲܢܵܐ ܓܹܝܪ ܕܲܒܼܝܲܕܼ ܐܵܕܼܵܡ ܗ̤ܘܲܝܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܗܵܟܲܢܵܐ ܬܘܼܒܼ ܒܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ ܕܪܲܫ ܠܲܢ ܐܘܼܪܚܵܐ ܠܚܲܝܹ̈ܐ ܚܲܕܼܬܹ̈ܐ\nܘܗܘ̤ ܩܲܕܼܡ̇ܝܑܬܼ ܦܲܬܼܚܹܗ ܠܬܲܪܥܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܥܲܠ̣ ܪܹܫܝܼܬܿܢ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ\nܘܐܸܫܬܵܘܕܿܝܼ ܠܲܢ ܕܢܸܥܘܿܠ ܥܲܡܹܗ ܐܲܟܼܡܵܐ ܕܥܲܠ̣ ܗܘ̤ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܢܵܚܹ̇ܬܼ ܨܹܐܕܲܝܢ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ\nܕܲܢܪܝܼܡ ܓܸܢܣܲܢ ܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܹܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܫܸܡܫܵܐ ܕܵܢܲܚ̇ ܢܘܼܗܪܵܐ ܕܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܲܡܚܲܦܸܐ ܠܹܗ ܠܢܘܼܗܪܹܫ ܕܫܸܡܫܵܐ ܒܪܲܒܿܘܼܬܼ ܢܘܼܗܪܹܗ ܀ :ܚܲܝܠܲܝ ܪܵܘܡ̇ܐ ܪܵܗ̇ܛܝܼܢ ܒܐܵܐܲܪ ܩܕܼܵܡ ܡܹܐܬܼܝܼܬܹܗ\nܘܲܡܙܲܚܝܼܢ ܠܹܗ ܐܲܝܟ ܕܲܠܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܐ ܟܠ ܀ :ܡܲܠܟܵܐ ܗ̄ܘ̣ ܕܥܲܠ ܟܠ ܡܸܛܠ ܡܲܠܟܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܕܲܪܓܹܗ\nܘܐܲܝܟ ܒܵܪܘܿܝܵܐ ܒܵܪܹܐ ܒܬܸܢܝܵܐ ܒܪܝܼܬܼܵܐ ܚܕܲܬܵܐ ܀ :ܠܚܹܝܠ ܒܵܪܘܿܝܵܐ ܒܵܪܹܐ ܒܪܝܼܬܼܵܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܒܼܵܪܹܐ ܐܸܠܵܐ ܕܲܡܢܝܼܚ ܠܗܵܝ̇ ܕܐܸܬܼܒܲܪܝܲܬ̤ ܀ :ܢܝܵܚܬܵܐ ܪܲܒܿܬܼܵܐ ܡܢܝܼܚ ܠܲܡܠܝܼܠܹ̈ܐ ܘܲܠܫܲܬܿܝܼܩܹ̈ܐ\nܘܠܵܐ ܬܘܼܒܼ ܫܵܚܩ̇ܝܼܢ ܒܲܫܚܝܼܩܘܼܬܹܗ ܕܥܵܠܡܵܐ ܗܵܢܵܐ ܀ :ܬܲܡ̇ܢ ܫܵܠܹ̇ܝܢ ܙܢܲܝ̈ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܪܵܓܿܝܼܢ ܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܬܲܡ̇ܢ ܫܵܠܹ̇ܝܢ ܙܢܲܝ̈ ܚܘܼܬܼܚܵܬܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܪܵܓܿܝܼܢ ܪܸܓܿܬܼܵܐ ܣܢܝܼܬܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀","english":"This is the cause also of the resurrection of the First of Life, who confirmed for us the hope of life without death. For just as through Adam death came to be, so also through the Second Adam there is no death. The Second Adam showed us the way to new life, and he first opened the gate of the high kingdom. To the high kingdom he ascended, first in body and soul, and confessed to us that we shall enter with him as he did. In this, the lower nature will follow him at the end of times, when he raises his body to the place where his royal house is. In the likeness of the sun, the light of the day of his revelation shines, and it conceals the light of the sun by the greatness of its light. The high powers run in the air before his coming, and they make way for him as for a king who rules over all. He is the king over all because of the king who gives him his rank, and like the Creator he creates in the sign a new creation. For the power of the Creator, the Second Adam creates a creation, not that he creates, but that he renews that which was created. A great renewal he renews for the speaking and the silent, and they no longer pass away in the passing of this world. There the limbs of the body and soul rest from their passions, and the evil desire of the senses does not return again. There the limbs of the body and soul rest from their passions, and the evil desire of the senses does not return again.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܹܫܝܼܬܼ ܚܲܝܲܝ̈ܢ","severity":"info","text":"The epithet 'First of Life' (rēšīṯ ḥayyay) refers to Christ as the 'head' or 'beginning' of the resurrection life, a standard Christological title in Narsai's typology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"'Second Adam' (ʾādām də-trēn) is a Pauline typology (cf. 1 Cor 15:45) contrasting the first Adam, who brought death, with Christ, who brings resurrection and eternal life.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The typology of the Second Adam echoes 1 Corinthians 15:45, where Christ is the 'second man' who restores life, and Romans 5:12–19, contrasting Adam's fall with Christ's redemption.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"'High kingdom' (malkūṯā rāmā) denotes the celestial realm or the Kingdom of Heaven, a central eschatological concept in Narsai's homilies, often associated with the resurrection and final judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a typological parallel: first Adam (death) → Second Adam (life), followed by a series of similes (sun, king, creator) that elaborate the transformative power of Christ's resurrection.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final two lines are identical in the Syriac, likely a scribal dittography; the English draft reproduces the repetition, but the text may originally have had only one instance.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܬܸܢܝܵܐ' (bə-teʿyā) is ambiguous: it may mean 'in the sign' (i.e., the cross or a miraculous token) or 'in the coming' (i.e., the advent). The translation 'in the sign' is adopted here, following the context of Christ's creative renewal."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܬܲܡܼܢ ܒܵܛܹ̇ܠ ܩܛܹ̇ܠ ܩܪܵܒܼܵܐ ܩܲܫܝܵܐ ܕܕܲܝܘܸ̈ܐ ܛܪ̈ܘܼܢܹܐ\nܘܠܵܐ ܬܘܼܒܼ ܛܵܥܹ̇ܝܢ ܘܡܲܛܥܹܝܢ ܠܐ̄ܢܵܫܵܐ ܒܐ̄ܪܵܙܵܐ ܕܛܘܼܥܝܲܝ ܀ :ܬܲܡ̇ܢ ܦܵܐܹ̇ܫ ܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܡ̣ܢ ܕܲܠܡܸܒܼܠܲܥ\nܘܠܵܐ ܬܘܼܒܼ ܕܵܒܼܨܵ݁ܐ ܚܛܝܼܬܼܵܐ ܠܐ̄ܢܵܫܵܐ ܒܥܘܼܩܣܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܬܲܡ̇ܢ ܡܲܗܸܠ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ ܒܡܵܘܬܵܐ ܘܒܼܝܼܫܵܐ\nܘܐܵܡ̇ܪܝܼܢ ܐ̄ܢܵܫܵܐ ܕܐܲܝܟܵܘ ܥܘܼܩܣܵܟ ܡ̇ܘܬܵܐ ܝܲܥܢܵܐ ܀ :ܬܲܡ̇ܢ ܗܵܘ̇ܝܵܐ ܫܲܘܝܘܼܬܼܵܐ ܠܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܡܸܣܬܲܕܼܩܝܼܢ ܡ̣ܢ ܬܵܘܕܼܝܼܬܼܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܚܕܼܵܐ ܬܵܘܕܼܝܼܬܼܵܐ ܕܠܵܐ ܦܘܼܠܵܓܼܵܐ ܡܵܘܕܹܿܝܢ ܬܲܡ̇ܢ\nܘܲܬܼܠܝܼܬܼܵܐܝܼܬܼ ܬܵܢܹ̇ܝܢ ܩܘܼܕܼܫܵܐ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܬܠܵܬܼܵܐ ܟܠܫܵܥ\nܘܲܟܼܡܵܐ ܕܬܼܵܢܹ̇ܝܢ ܬܘܼܒܼ ܬܵܢܹ̇ܝܢ ܠܵܗ̇ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀ :ܒܝܲܕܼ ܡܸܨܥܵܝܵܐ ܕܡܸܢܲܢ ܬܵܢܹ̇ܝܢ ܬܵܘܕܲܝܼܬܼ ܠܸܒܿܗܘܿܢ\nܘܥܲܡ ܐܝܼܬܼܘܼܬܼܵܐ ܡ̇ܢܹܝܢ ܐܵܦ ܠܹܗ ܒܲܫܡܵܐ ܘܕܼܪܓܼܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܐܵܬܹ̇ܐ ܕܢܸܣܥܘܿܪ ܗܵܠܹܝܢ ܕܠܵܐ ܫܘܼܠܵܡܵܐ\nܘܐܲܝܟ ܡܸܨܥܵܝܵܐ ܡܡܲܠܸܐ ܛܲܟܼܣܵܐ ܕܲܟܼܝܵܢ ܟܲܣܝܵܐ ܀ :ܠܵܘ ܐܝܼܬܼܘܼܬܼܵܐ ܐܵܬܹ̇ܝܵܐ ܨܹܐܕܲܝܢ ܒܝܲܕܼ ܫܘܼܢܵܝܵܐ\nܒܲܕܼܠܵܐ ܩܲܢܝܵܐ ܙܢܲܝ̈ ܫܘܼܢܵܝܵܐ ܡ̣ܢ ܕܘܼܟ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܠܵܘ ܒܵܪܘܿܝܵܐ ܥܵܒܹ̇ܕܼ ܕܝܼܢܵܐ ܕܡܸܬܿܬܿܕܼܝܼܢܵܢܹ̈ܐ\nܐܸܠܵܐ ܡܫܝܼܚܵܐ ܗܵܘ̇ ܕܐܵܦ ܩܲܒܸܿܐ ܟܠܹܗ ܕܝܼܢܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܐܵܬܹ̇ܐ ܒܝܲܕܼ ܫܘܼܢܵܝܵܐ ܕܡ̣ܢ ܕܘܼܟ ܠܲܐ̄ܚܪܹܝܢ\nܘܦܵܬܲܚ ܬܲܪܥܵܐ ܕܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܩܕܼܵܡ ܥܵܠܘܿܠܹ̈ܐ ܀ :ܟܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܡܸܬܼܒܲܩܝܵܐ ܒܹܗ ܡ̇ܐ ܕܡܸܬܼܚܵܘܸܐ\nܘܲܡܫܲܒܿܚܵܐ ܠܹܗ ܥܲܡ ܗܵܘ̇ ܚܲܝܠܵܐ ܕܝܲܗ̣̄ܒܼ ܠܹܗ ܫܘܼܒܼܚܵܐ ܀","english":"There the fierce war of the evil demons ceases,  \nand they no longer err and lead men astray in the mystery of their error.  \nThere death, the snatcher, remains from swallowing,  \nand sin no longer oppresses man in the yoke of iniquity.  \nThere the race of the dead glows in death and evil,  \nand men say, \"Where is your yoke, O death the snatcher?\"  \nThere equality comes to be for the living and for men,  \nand it is not justified from the confession of one Creator.  \nOne confession without division confesses there,  \nand the Holy One comes in a threefold manner in their minds.  \nOne essence that is three at all times,  \nand as much as they come, they come again to it without satiety.  \nThrough the Mediator from whom the confession of their hearts comes,  \nand with the essence, he also comes in name and rank.  \nHe who comes through the sign of these without end,  \nand like a mediator fills the pure, hidden order.  \nNot essence comes to them through division,  \nbut the true door of divisions from place to another.  \nNot the Creator makes judgment of the judged,  \nbut the Messiah who also receives all judgment.  \nHe who comes through the division from place to another,  \nand opens the gate of the Holy of Holies before the mourners.  \nAll creation is blessed in him when it is revealed,  \nand praises him with that power that gives him glory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the cessation of demonic warfare and sin at the eschaton, followed by a unified confession of the Trinity and the role of the Mediator (Christ) in opening the Holy of Holies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܨܥܵܝܵܐ","severity":"info","text":"The Syriac term mṣʿāyā (Mediator) is used twice, first for the one through whom confession comes, then for one who fills the hidden order. It likely refers to Christ as the mediator between God and humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܵܘܕܲܝܼܬܼ","severity":"info","text":"The term tawdīt (confession) appears repeatedly, denoting both the act of confessing and the doctrinal confession of the Trinity. The passage emphasizes a single, undivided confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'one essence that is three at all times' reflects the Trinitarian theology of Narsai and the Church of the East, which affirmed one substance (ousia) in three hypostases.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܘܼܕܼܫܵܐ ܩܘܼܕܼܫܹ̈ܐ","severity":"info","text":"The phrase 'Holy of Holies' (qūdšā qūdšē) echoes the biblical term for the innermost sanctuary of the Temple (e.g., 1 Kings 6:16; Hebrews 9:3), here used eschatologically as the gate opened before the mourners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel clauses beginning with 'There' (tammān), each describing a transformation at the end time, followed by a shift to the role of the Mediator and the coming of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the race of the dead' (kyān myūtē) is ambiguous: it may refer to the damned or to all humanity in its mortal state. The reading taken is that it refers to the damned who continue in death and evil.","The phrase 'the true door of divisions from place to another' is syntactically difficult; it may indicate that essence does not come through division, but rather the true door (i.e., Christ) comes through divisions (i.e., the Incarnation)."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܫܒܼܝܼܚ ܓܸܠܝܵܢܹܗ ܘܪܵܡ ܒܘܼܕܵܩܹܗ ܘܲܒܼܚܵܝܼܪ ܕܝܼܢܹܗ\nܘܲܙܥܘܿܪ ܦܘܼܡ̇ܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܠܡܸܬܼܢܵܐ ܫܘܼܒܼܚܹܗ ܀ :ܒܬܲܗܪܵܐ ܕܫܘܼܒܼܚܹܗ ܢܵܗ̇ܪܝܼܢ ܐ̄ܢܵܫܵܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ\nܕܐܲܝܟܲܢ ܦܵܩܹ̇ܕܼ ܘܲܡܚܲܕܸܿܬܼ ܟܠ ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ ܀ :ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ ܦܵܩܹ̇ܕܼ ܠܐܲܪܥܵܐ ܘܝܵܠ̇ܕܼܵܐ ܐ̄ܢܵܫܵܐ\nܐܲܝܟ ܗܘ̇ ܪܸܡܙܵܐ ܕܦܲܩ̣ܕܵܗ̇ ܒܪܵܫܝܼܬܼ ܘܝܸܠܕܿܬ̤ ܠܐܵܕܼܵܡ ܀ ܩܵܠ ܦܘܼܩܕܵܢܹܗ ܫܵܡ̇ܥܵܐ ܢܲܦܫܵܐ ܟܠ ܟܲܕܼ ܕܐܝܼܬܹܝܗ̇:\nܘܦܵܢ̇ܝܵܐ ܥܵܐܠܵܐ ܠܗܲܝܟܲܠ ܦܲܓܼܪܵܐ ܕܢܸܦܩܲܬ̤ ܡܸܢܹܗ ܀ :ܒܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܢܲܦܚ̣ܵܗ̇ ܒܐܵܕܼܵܡ ܡܕܲܡܸܐ ܐܵܦ ܗܘ̤\nܘܲܡܟܲܢܸܫ ܠܵܗ̇ ܡ̣ܢ ܟܠ ܦܸܢ̈ܝܵܢ ܠܓܼܵܘ ܗܲܕܵܡܹ̈ܐ ܀ :ܒܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܢܲܦܚ̣ܵܗ̇ ܒܐܵܕܼܵܡ ܡܕܲܡܸܐ ܐܵܦ ܗܘ̤\nܘܲܡܟܲܢܸܫ ܠܵܗ̇ ܡ̣ܢ ܟܠ ܦܸܢ̈ܝܵܢ ܠܓܼܵܘ ܗܲܕܵܡܹ̈ܐ ܀ :ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡܪܲܟܸܿܒܼ ܩܵܢܹ̇ܐ ܚܲܕܼ ܒܲܪܢܵܫܵܐ\nܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܲܗܘ̤ܵܐ ܐ̄ܢܵܫܵܐ ܒܫܘܼܪܵܝ ܙܲܒܼܢܹ̈ܐ ܀ :ܓܡܝܼܪܵܐ ܗܵܘܹ̇ܐ ܘܲܡܫܲܠܡܵܢܵܐ ܟܠܹܗ ܟܝܵܢܵܐ\nܒܗܵܘ̇ ܫܘܼܡܠܵܝܵܐ ܕܐܸܫܬܲܡܠܝܼ ܒܹܗ ܐܵܦ ܗܘ̤ ܫܝܼܚܵܐ ܀ :ܒܹܗ ܒܲܡܫܝܼܚܵܐ ܡܸܬܼܚܲܕܲܬܼ ܟܠ ܘܡܸܫܬܲܡܠܸܐ ܟܠ\nܘܲܡܫܲܥܒܸܿܕܼ ܟܠ ܬܚܹܝܬܼ ܫܘܼܠܛܵܢܵܐ ܕܪܹܫܵܢܘܼܬܹܗ ܀ :ܒܐܝܼܕܼܵܘ̈ܗܝ ܡܲܡܠܸܟ ܨܸܒܼܝܵܢ ܟܲܣܝܵܐ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ\nܘܠܲܝܬܿ ܪܸܥܝܵܢܵܐ ܕܠܵܐ ܫܲܪܝܵܐ ܒܹܗ ܕܸܚܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܠܘܵܬܼ ܨܸܒܼܝܵܢܵܐ ܐܲܠܵܗܵܝܵܐ ܡܲܦܢܸܐ ܠܟܼܠܵܐ\nܘܲܡܙܲܡܸܢ ܠܹܗ ܠܓܲܒܵܐ ܕܛܵܒܹ̈ܐ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ ܡܲܥܸܠ ܥܲܡܹܗ ܠܥܝܼܪܹ̈ܐ ܘܐ̄ܢܵܫܵܐ\nܠܟܼܠܗܘܿܢ ܕܕܐܲܚܸܒܼܘ ܠܝܘܿܡ ܓܸܠܝܵܢܹܗ ܐܲܠܵܗܵܝܵܐ ܀","english":"Glorious is his revelation and high his command, and small is the mouth of all creation to utter his glory. In the splendor of his glory, man and the spiritual ones shine, as he commands and renews all with a small sign. With a small sign he commands the earth, and it gives birth to man, like that sign which commanded it at the beginning and it gave birth to Adam. The soul hears the voice of his command, all of it, when it comes, and it enters the temple of the body from which it departed. By that command which he breathed into Adam, he also makes him like himself, and draws her from all limbs into the interior of the members. By that command which he breathed into Adam, he also makes him like himself, and draws her from all limbs into the interior of the members. Body and soul are combined to stand as one human being, in that form which man was at the beginning of times. Complete and perfect is all nature, in that perfection which was fulfilled in him, even the Anointed One. In him, through the Anointed One, all is renewed and all is fulfilled, and all is subjected under the authority of his dominion. In his hands he wields hidden power over all and in all, and there is no thought that does not submit in him to the fear of truth. Toward the divine will he directs all, and he leads it to the side of the good, to the high kingdom. To the high kingdom he brings with him the watchers and man, all those who loved the day of his divine revelation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the transformative power of Christ's command, which renews creation and restores the primordial union of body and soul, echoing the creation of Adam.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) means 'sign' or 'gesture,' often implying a divine command or signal. Here it denotes the minimal yet potent sign by which Christ commands the earth and renews all things.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The reference to Adam and the command that 'gave birth to Adam' alludes to Genesis 2:7, where God forms Adam from the earth. Narsai parallels this with Christ's eschatological command.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's depiction of the soul re-entering the body at the resurrection reflects a common theme in Syriac eschatology, where the final restoration reverses the separation of body and soul at death.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative sequence describing the cessation of evil and the onset of eschatological renewal, moving from the defeat of demons to the restoration of humanity through Christ's command.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'with a small sign he commands the earth, and it gives birth to man' parallels the earlier description of creation, linking protology and eschatology in Narsai's typology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains a repeated line (lines 10-11) that may be a scribal duplication; the translation follows the repetition as given.","The phrase 'draws her from all limbs into the interior of the members' is ambiguous: 'her' likely refers to the soul, but the syntax is compressed."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܒܐܲܪܥܵܐ ܡܩܵܘܹܝܢ ܐ̄ܢܵܫܵܐ ܒܝܼܫܹ̈ܐ ܘܫܹܐܕܹ̈ܐ ܛܪ̈ܘܼܢܹܐ\nܟܲܕܼ ܡܸܬܿܬܲܒܼܥܝܼܢ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܿܐ ܕܚܵܒܼ݂ܘ ܘܐܸܬܼܡܲܫܟܲܢܘ ܀ :ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܘܠܵܐ ܚܵܫܘܿܫܹ̈ܐ ܗܵܘܹ̇ܝܢ ܟܠܗܘܿܢ\nܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ ܘܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܀ :ܒܗܵܕܹܐ ܒܲܠܚܘܿܕܼ ܫܘܹܝܢ ܥܲܡ ܛܵܒܹ̈ܐ ܓܲܒܼܵܐ ܒܝܼܫܹ̈ܐ\nܒܲܕܼ ܫܵܠ̇ܚܝܼܢ ܠܵܗ̇ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ ܘܲܠܚܘܼܬܼܚܵܬܹ̈ܐ ܀ :ܒܵܛܹ̇ܠ ܬܲܡ̇ܢ ܚܘܼܬܼܚܵܬܼ ܢܲܦܫܵܐ ܘܪܸܓܲܬܼ ܦܲܓܼܪܵܐ\nܘܝܵܒܹ̇ܫ ܢܸܒܼܥܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܡ̣ܢ ܡܲܪܕܿܝܼܬܹܗ ܀ :ܚܲܕܼ ܢܸܒܼܥܵܐ ܕܢܵܒܼܥ݁ ܡܸܢܹܗ ܕܟܼܠܹܗ ܐ̄ܢܵܫܵܐ\nܪܸܚܡܲܬܼ ܐ̄ܢܵܫܵܐ ܘܚܘܼܒܵܐ ܓܡܝܼܪܵܐ ܕܨܹܝܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܚܲܕܼ ܒܵܪܘܿܝܵܐ ܩܵܪܹܝܢ ܬܲܡ̇ܢ ܒܲܚܕܼܵܐ ܫܘܝܘܼ\nܘܡܸܣܬܲܟܿܠܝܼܢ ܒܹܗ ܬܠܵܬܼܵܐ ܕܲܒܼܚܲܕܼ ܘܚܲܕܼ ܒܲܬܼܠܵܬܼܵܐ ܀ :ܣܸܦܪܵܐ ܡܗܝܼܪܵܐ ܝܠ̇ܦܝܼܢ ܬܲܡ̇ܢ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܘܲܡܦܲܫܩܝܼܢ ܠܹܗ ܠܚܹܝܠ ܒܵܪܘܿܝܵܐ ܒܒܼܵܪܘܿܝܘܼܬܹܗ ܀ :ܫܲܪܝܼܪܵܐܝܼܬܼ ܗܵܘ̈ܝܵܢ ܟܠܗܹܝܢ ܒܝܲܕܼ ܚܘܼܕܵܬܲܢ\nܕܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܕܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ ܡܸܕܹܿܡ ܕܲܒܼܨܝܼܪ ܀ ܚܕܲܐ ܗ̄ܝܼ ܕܲܒܼܨܝܼܪܵܐ ܒܵܗ̇ ܫܲܘܝܼܘܼ ܠܵܐ ܟܠ ܟܠܹܗ:\nܬܚܘܼܡܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܙܲܕܿܝܼܩܹ̈ܐ ܘܲܠܚܲܛܵܝܹ̈ܐ ܀ :ܬܚܘܼܡ̇ܐ ܪܲܒܵܐ ܡܬܲܚܲܡ ܬܲܡ̇ܢ ܠܲܬܼܪܹܝܢ ܓܲܒܼܝܼ̈ܢ\nܘܠܵܐ ܐ̄ܢܵܫ ܡܸܫܟܲܚ ܠܡܸܥܒܲܪ ܗܵܘܬܼܵܐ ܕܥܲܡܝܼܩܘܼܬܹܗ ܀ :ܛܵܘܪܵܐ ܡܬܼܝܼܚܵܐ ܐܝܼܬܼ ܡ̣ܢ ܐܲܪܥܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܘܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܪܲܚܝܼܩܘܼܬܹܗ ܡ̣ܢ ܡ̇ܫܘܿܚܹ̈ܐ ܀ :ܒܪܲܚܝܼܩܘܼܬܹܗ ܬܵܡܲ݁ܗ ܗܵܘܢܵܐ ܕܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܡܸܬܼܒܲܩܹܝܢ ܒܹܗ ܘܠܵܐ ܡܸܨܝܢ ܥܲܒܲ݁ܪܝܼܢ ܬܚܘܼܡܹܗ ܪܲܒܵܐ ܀","english":"In the earth, the evil men and the demons are condemned, as the guilt of the sins they committed and were convicted is exacted. They are neither dead nor suffering, all of them, in the sons of the kingdom and the sons of the earth in one equality. In this alone, the evil side is equal with the good, when it casts off mortality and the passions. There ceases the passion of the soul and the desire of the body, and the craving for the treasures dries up from its discipline. One craving that demands from all of humanity: the mercy of humanity and the perfect love towards the Creator. One Creator is called there in one equality, and the three in one and one in three are contemplated in him. The brilliant book teaches there the good and the evil, and interprets the power of the Creator in his creation. Truly, all of them are by our renewal, that there is nothing in creation that is without death, something that is lacking. It is one thing that is lacking, in which equality is not for all: the great boundary between the house of the righteous and the sinners. A great boundary is established there for both sides, and no man can cross the abyss of its depth. A high mountain is from the earth to the heights of the summit, and its distance is not measured by measures. In its distance, the wonder of the terrestrials is there, and they are confounded by it and cannot cross its great boundary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a post-judgment state where evil and good are equal in casting off mortality and passions, yet a great boundary separates the righteous from sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܚܘܼܡܵܐ ܪܲܒܵܐ","severity":"info","text":"The phrase 'great boundary' (ܬܚܘܼܡܵܐ ܪܲܒܵܐ) is a key eschatological term in Narsai, denoting an impassable divide between the righteous and sinners in the afterlife.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܕܲܒܼܚܲܕܼ ܘܚܲܕܼ ܒܲܬܼܠܵܬܼܵܐ","severity":"info","text":"The phrase 'three in one and one in three' echoes Trinitarian language, likely referencing the Nicene Creed or Syriac liturgical formulas, though no direct verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's depiction of a great boundary and high mountain reflects Syriac apocalyptic traditions, where spatial separation symbolizes moral and spiritual division in the end times.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a description of universal equality in casting off mortality to the introduction of a permanent division, marking a structural pivot in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sons of the kingdom' (ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ) could refer to angels or the saved; the reading here follows the context of judgment.","The 'brilliant book' (ܣܸܦܪܵܐ ܡܗܝܼܪܵܐ) may be a metaphor for divine revelation or a literal book of judgment; the text is ambiguous."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܪܸܓܿܬܼܵܐ ܫܚܝܼܩܬܵܐ ܫܵܚ̇ܩܵܐ ܟܠܫܵܥ ܠܪܸܥܝܵܢܲܝܗܘܿܢ\nܟܲܕܼܿ ܡܸܬܼܝܲܐܒܼܝܼܢ ܘܠܵܐ ܡܸܬܼܡܲܠܝܵܐ ܪܸܓܿܬܼܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܗܵܕܹܐ ܗ̄ܝܼ ܪܸܓܿܬܼܵܐ ܕܲܡܢܲܓܿܕܼܵܐ ܠܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܡܸܓܼ̈ܕܹܿܐ\nܕܚܵܙܹ̇ܝܢ ܫܘܼܒܼܚܵܐ ܘܠܵܐ ܡܸܬܼܩܲܪܒܼܝܼܢ ܠܲܬܼܪܲܥ ܫܘܼܒܼܚܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܪܲܒܵܐ ܗܵܝ̇ ܬܸܫܒܿܘܿܚܬܵܐ ܕܡܸܫܬܲܒܿܚܵܢܹ̈ܐ\nܘܲܟܼܡܵܐ ܫܝܼܛܵܐ ܫܝܼܛܘܼܬܼ ܨܲܥܪܵܐ ܕܡܸܫܬܲܢܩܵܢܹ̈ܐ ܀ :ܐܘܿ ܟܡܵܐ ܡܲܪܝܼܪ ܗܵܘ̇ ܫܘܼܢܵܩܵܐ ܕܲܒܼܓܹܗܲܢܵܐ\nܘܲܟܼܡܵܐ ܗܲܢܝܼ ܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܐܘܿ ܟܡܵܐ ܫܟܼܝܼܪܵܐ ܚܙܵܬܼܵܐ ܫܟܼܝܼܪܬܵܐ ܕܲܒܼܢܲܝ̈ ܚܸܫܟܵܐ\nܘܲܟܼܡܵܐ ܦܲܐܝܵܐ ܚܙܵܬܼܵܐ ܦܐܝܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܢܘܼܗܪܵܐ ܀ :ܐܘܿ ܟܡܵܐ ܩܲܫܝܐ ܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܙܸܠܘ ܠܓܼܗܲܢܵܐ\nܘܲܟܼܡܵܐ ܪܚܝܼܡܵܐ ܗܵܝ̇ ܕܬܼܵܘ ܩܲܒܸܿܠܘ ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܐܘܿ ܠܗܵܝ̇ ܫܵܥܬܼܵܐ ܕܦܵܪܫܝܼܢ ܟܹܐܢܹ̈ܐ ܡ̣ܢ ܥܵܘܵܠܹ̈ܐ\nܘܚܲܕܼ ܡܸܬܼܥܲܠܸܐ ܘܚܲܕ ܡܸܬܿܛܲܒܲܥ ܓܘܼܢܚܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܀ :ܓܘܼܢܚܵܐ ܕܚܝܼܠܵܐ ܢܵܦܹ̇ܠ ܡ̣ܢ ܫܹܠܝ ܥܲܠ ܚܲܛܝܹ̈ܐ\nܡ̇ܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܦܵܪܘܿܚܘܼܬܼܵܐ ܕܩܵܢܹ̇ܝܢ ܟܹܐܢܹ̈ܐ ܀ :ܬܲܗܪܵ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܡ̇ܢܵܐ ܣܵܥ݁ܪܝܼܢ ܥܲܡܠܹ̈ܐ ܫܚܝܼܩܹ̈ܐ\nܕܡ̇ܘܥܹܝܢ ܓܸܦܹ̈ܐ ܕܦܵܪܘܿܚܘܼܬܼܵܐ ܠܣܵܥܘܿܪ̈ܲܝܗܘܿܢ ܀ :ܓܸܦܹ̈ܐ ܕܪܘܼܚܵܐ ܩܵܢܹ̇ܝܢ ܟܹܐܢܹ̈ܐ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ\nܘܐܲܝܟ ܪ̈ܘܼܚܵܢܹܐ ܦܵܪܚܝܼܢ ܒܐܵܐܲܪ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚܵܙ̇ܩܝܼܢ ܒܐܘܼܚܵܐ ܪܘܼܚܢܵܝܵܬܼܵܐ\nܘܗܵܢ̇ܘ ܬܲܗܪܵܐ ܕܡ̣ܢ ܫܹܠܝ ܩܵܢܹ̇ܝܢ ܦܵܪܘܿܚܘܼܬܼܵܐ ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̱ ܪܲܒܵܐ ܘܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܬܲܗܝܼܪܘܼܬܹܗ\nܕܟܲܕܼ ܚܲܕܼ ܐܸܢܘܿܢ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܠܵܘ ܚܲܕܼ ܐܸܢܘܿܢ ܀","english":"The abominable filth ever defiles their thoughts, while they are tormented and their filth is never filled. This is the filth that torments them more than the torments, that they see glory and cannot approach the gate of glory. Oh, how great is that praise of the praised ones, and how vile is the vileness of the torment of the tormented! Oh, how bitter is that burning of Gehenna, and how sweet is that delight of the high kingdom! Oh, how foul is the foul sight of the sons of darkness, and how fair is the fair sight of the sons of light! Oh, how harsh is that echo of those who went down to Gehenna, and how beloved is that of those who received the high kingdom! Oh, for that hour when the just are separated from the wicked, and one is exalted and one is cast down—a great wonder! The wonder of power falls from on high upon the sinners, when it is accomplished by the swiftness of the standing just. A great wonder, how the abominable labors are performed, that move the wings of swiftness to their performers. The wings of the spirit of the standing just on the day of judgment, and like spirits they fly in the air to the face of the height. Spiritually they advance in the spiritual air, and behold the wonder that from on high the swiftness stands. A great wonder, and its swiftness is unspeakable, that when one is good and evil, they are not one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܓܿܬܼܵܐ","severity":"info","text":"The Syriac noun ܪܸܓܿܬܼܵܐ (regtā) denotes 'filth' or 'defilement,' here used metaphorically for the moral and spiritual pollution of the wicked. The repetition emphasizes its inescapable nature.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of exclamatory contrasts (e.g., 'how great... how vile') typical of Narsai's homiletic style, building rhetorical tension before the eschatological separation of the just and wicked.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'wings of swiftness' and 'spiritual air' reflect Narsai's adaptation of apocalyptic imagery, where the just are granted pneumatic mobility at judgment, a motif found in earlier Syriac tradition (e.g., Ephrem).","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between the 'sons of darkness' and 'sons of light' parallels Narsai's dualistic anthropology elsewhere in the same work, where humanity is divided into two eschatological groups.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܲܗܪܵܐ","severity":"caution","text":"The Syriac ܬܲܗܪܵܐ (tahrā) is rendered 'wonder' but can also mean 'marvel' or 'miracle.' The sense here is ambiguous: it may denote the awe-inspiring event of judgment or the paradoxical nature of the separation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'when one is good and evil, they are not one' is syntactically compressed; it likely means that the just and wicked are not united in their final state, despite sharing a common origin."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܚܲܕܼܘܼ ܟܝܵܢܵܐ ܕܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ\nܘܡܵܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܡܸܢܹܗ ܦܵܪܲܚ ܘܡܸܢܹܗ ܦܵܐܹ̇ܫ ܀ :ܥܵܘ̣ܠܵܐ ܗ̄ܘ̣ ܥܸܠܬܹܗ ܕܗܵܢ ܦܘܼܪܫܵܢܵܐ ܕܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ\nܘܗܘ̤ ܡܛܲܒܲܥ ܠܹܗ ܠܓܲܒܵܐ ܕܒܼܝܼ̈ܫܹܐ ܒܗܵܘܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܙܲܕܿܝܼܩܘܼܬܼܵܐ ܗ̄ܝܼ ܕܝܵܗ̇ܒܵܐ ܠܟܹܐܢܹ̈ܐ ܦܵܪܘܿܚܘܼܬܼܵܐ\nܘܒܼܵܗ̇ ܡܸܬܼܥܵܠܹܝܢ ܦܲܓܼܪܹ̈ܐ ܢܲܟܼ̈ܦܹܐ ܠܪܵܘܡ̇ܐ ܕܲܠܥܸܠ ܀ :ܚܛܝܼܬܼܵܐ ܗ̄ܝܼ ܕܦܵܟܼ݁ܪܵܐ ܠܗܲܕܵܡܲܝ̈ܗܘܿܢ ܕܠܵܐ ܫܲܪܝܼܪܹ̈ܐ\nܕܠܵܐ ܪܕܵܘ ܒܐܘܼܚܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܥܲܡ ܚܲܒܼܪ̈ܲܝܗܘܿܢ ܀ :ܝܘܼܩܪܵܐ ܕܥܵܘ̣ܠܵܐ ܢ̣ܬܲܥ ܡܲܛܵܠܹܗ ܡ̣ܢ ܟܹܐܢܘܼܬܼܵܐ\nܘܛܲܒܲܥ ܐܸܢܘܿܢ ܒܗܵܘܬܼܵܐ ܣܢܝܼܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܕܡ̣ܢ ܫܸܢܬܼܵܐ ܩܵܝ̇ܡܝܼܢ ܬܲܡ̇ܢ ܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ\nܘܬܼܵܗ̇ܪܝܼܢ ܘܬܼܵܡ̇ܗܝܼܢ ܒܩܲܠܝܼܠܘܼܬܹܗ ܕܗܵܘ̇ ܦܘܼܪܫܵܢܵܐ ܀ :ܟܠܗܘܿܢ ܫܵܠ̇ܚܝܼܢ ܝܘܼܩܪܹܗ ܕܦܲܓܼܪܵܐ ܘܚܲܫܹ̈ܐ ܕܢܲܦܫܵܐ\nܘܟܲܕܼ ܛܵܒܼ ܫܵܠ̇ܚܝܼܢ ܠܵܐ ܫܘܸܐ ܕܘܼܡܝܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܚܙܵܬܼܵܐ ܕܲܒܼܗܘܿܢ ܗܝ̤ ܦܵܪܫܵܐ ܠܗܘܿܢ ܡ̣ܢ ܚܲܒܼܪ̈ܵܝܗܘܿܢ\nܘܒܵܗ̇ ܗ̄ܘ̣ ܝܵ̇ܠܦܝܼܢ ܙܢܲܝ̈ ܕܘܼܒܵܪܹ̈ܐ ܕܒܹܝܬܼ ܛܵܒܼ ܘܲܠܒܼܝܼܫ ܀ :ܬܲܡ̇ܢ ܝܠ̇ܦܝܼܢ ܙܢܲܝ̈ ܛܵܒܼ̈ܬܼܵܐ ܘܲܫܟܼܝܼܪ̈ܵܬܼܵܐ\nܘܠܲܝܬܿ ܕܲܡܫܲܐܸܠ ܐܵܦܠܵܐ ܕܝܵܠܹ̇ܦ ܕܘܼܒܵܪ ܚܲܝܵܘ̈ܗܝ ܀ :ܥܲܠ ܗܲܕܿܡܹ̈ܐ ܦܪܝܼܣܝܼܢ ܢܲܚ̈ܬܹܿܐ ܕܥܲܡ̈ܠܲܝ ܢܲܦܫܵܐ\nܘܡ̣ܢ ܓܲܠ̈ܝܵܬܵܐ ܝܵ̇ܠܹܦ ܟܠܢܵܫ ܙܢܲܝ̈ ܟܲܣ̈ܝܵܬܼܵܐ ܀ :ܒܘܼܚܪܵܢ ܕܝܼܢܵܐ ܡܲܝܬܸܿܐ ܠܓܸܠܝܵܐ ܥܒܼܵܕܹ̈ܐ ܘܡܸܠܹ̈ܐ\nܘܐܲܝܟ ܕܲܒܼܡܸܠܹ̈ܐ ܚܵܝ̇ܪܝܼܢ ܐ̄ܢܵܫܵܐ ܒܡܘܼܡܹ̈ܐ ܕܲܒܼܗܘܿܢ ܀","english":"The judgment of the good and the evil on the day of judgment. And what is this that from it they fly and from it they remain? Iniquity is the cause of this separation between one and another, and it sinks the side of the evil in the abyss of iniquity. Righteousness is what gives the just flight, and through it the pure bodies ascend to the height above. Sin is what weighs down their members, which are not steadfast, because they did not walk on the path of the high kingdom with their companions. The weight of iniquity drags down its burden from righteousness, and sinks them in the deep abyss of their deeds. As from the foundation, the good and the evil stand together, and they marvel and are astonished at the swiftness of that separation. All of them cast off the weight of the body and the pains of the soul, and when they cast off the good, the likeness of their persons is not equal. The vision that is in them separates them from their companions, and through it they learn the secrets of the ways between the good and the evil. There they learn the secrets of the good and the hidden things, and there is none who inquires, nor one who learns the conduct of his life. Over the limbs are spread the coverings of the labors of the soul, and from the revelations every one learns the secrets of the hidden things. The proof of the judgment brings to light deeds and words, and as with words they examine the person in the defects that are in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the fates of the righteous and the wicked at judgment: righteousness lifts the pure bodies upward, while iniquity drags the evil into an abyss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܘ̣ܠܵܐ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܵܐ (ʿawlā) means 'iniquity' or 'injustice,' here personified as the cause of separation and sinking into the abyss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܕܿܝܼܩܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܙܲܕܿܝܼܩܘܼܬܼܵܐ (zaddiqūṯā) means 'righteousness,' depicted as granting flight and ascent to the pure bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section describing the separation of good and evil at judgment, following a contrast of praise and torment in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homilies often draw on Syriac ascetic and eschatological traditions, emphasizing the moral weight of deeds and the physical-spiritual transformation at judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., 'from it they fly and from it they remain' may refer to the judgment or to the state of the souls; the translation takes it as the judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'it' in 'from it they fly and from it they remain' is ambiguous; the translation assumes it is the judgment.","The phrase 'when they cast off the good' is unclear; it may mean 'when they cast off the body' or 'when they cast off goodness'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܡܘܼܡܹ̈ܐ ܕܲܒܼܗܘܿܢ ܕܵܝ̇ܢܝܼܢ ܥܲܡ ܚܲܝܵܒܹ̈ܐ\nܘܲܡܚܲܒܼܝܼܢ ܠܗܘܿܢ ܥܲܡ ܚܵܘ̈ܒܵܬܼܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܐܘܿ ܟܡܵܐ ܚܲܬܿܝܼܬܼ ܗܵܘ̇ ܒܘܼܚܪܵܢܵܐ ܕܒܼܵܚܲ݁ܪ ܟܠܵܐ\nܕܐܵܦ ܚܲܝܵܒܹ̈ܐ ܡܙܲܕܿܩܝܼܢ ܕܝܼܢܹܗ ܕܫܲܪܝܼܪ ܕܝܼܢܹܗ ܀ :ܐܘܿ ܠܗܵܘ̇ ܚܲܝܠܵܐ ܕܲܡܚܲܝܸܠ ܠܵܗ̇ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܕܬܸܕܲܥ ܗܝ̤ ܠܵܗ̇ ܘܬܲܟܸܿܣ ܡܘܼܡܹ̈ܝܗ̇ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܐܘܿ ܠܚܸܟܼ̈ܡܵܬܼܵܐ ܕܝܵܠ̇ܦܝܼܢ ܐ̄ܢܵܫܵܐ ܒܚܘܼܕܵܬܼ ܐ̄ܢܵܫܵܐ\nܘܲܡܚܲܟܿܡܝܼܢ ܠܵܗ̇ ܠܫܲܒܼܪܘܼܬܼ ܐ̄ܢܵܫܵܐ ܒܚܸܟܼܡܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܚܸܟܼܡܲܬܼ ܩܘܼܫܬܵܐ ܗ̄ܝܼ ܕܲܡܚܲܟܿܡܵܐ ܠܗܘܿܢ ܒܚܹܝܠ ܚܸܟܼ̈ܡܵܬܼܵܗ̇\nܘܗ̤ܝ ܡܲܠܦܵܐ ܠܗܘܿܢ ܠܲܡܩܲܛܪܵܓܼܘܼ ܙܢܲܝ̈ ܣܲܢ̈ܝܵܢܼܵܐ ܀ :ܒܚܘܼܒܵܐ ܘܚܲܫܵܐ ܕܵܝ̇ܢܝܼܢ ܗܸܢܘ̣ܿܢ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܘܲܡܙܲܕܿܩܝܼܢ ܠܹܗ ܠܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܥܲܠ ܚܵܘ̈ܒܲܝܗܘܿܢ ܀ ܥܲܡ ܚܵܘ̈ܒܲܝܗܘܿܢ ܕܵܝܢ̇ܝܼܢ ܟܠܫܵܥ ܦܵܪܘܿܫܵܐܝܼܬܼ:\nܟܲܕܼ ܡܸܬܼܢܲܓܿܕܼܝܼܢ ܒܲܬܼܘܵܬܼ ܢܲܦܫܵܐ ܛܵܒܼ ܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ ܀ :ܬܘܵܬܼ ܪܸܥܝܵܢܵܐ ܩܵܫ̇ܝܵܐ ܥܠܲܝܗܘܿܢ ܡ̣ܢ ܟܠ ܢܸܓܼܕܿܝܼ̈ܢ\nܘܝܲܬܿܝܼܪ ܩܵܫ̇ܝܵܐ ܡ̇ܐ ܕܡܸܬܿܬܲܚܕܼܝܼܢ ܬܵܪ̈ܥܲܝ ܪܵܘܡ̇ܐ ܀ :ܠܵܐ ܡܸܬܼܡܲܠܠܵܐ ܗܵܝ̇ ܟܲܪܝܘܼܬܼܵܐ ܕܲܒܼܗܵܘ̇ ܥܸܕܵܢ\nܡ̇ܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܗܵܘ̇ ܦܘܼܪܫܵܢܵܐ ܕܗܵܘܹ̇ܐ ܡܸܢܫܹܠܝ ܀ :ܒܥܲܝܢܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܲܕܪܸܥܝܵܢܵܐ ܡܸܬܼܒܲܩܹܝܢ ܒܹܗ\nܘܲܥܦܝܼܦܵܐܝܼܬܼ ܒܵܟܹ̇ܝܢ ܘܐܵܠܹ̇ܝܢ ܥܲܠ ܦܘܼܪܫܵܢܗܘܿܢ ܀ :ܫܡܲܝܵܐ ܪܵܡܝܼܢ ܘܐܲܪܥܵܐ ܗܵܘܬܼܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ\nܘܛܵܟ ܬܵܢܹ̇ܝܢ ܠܵܗ̇ ܠܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܨܹܝܕܼ ܥܲܬܿܝܼܪܵܐ ܀ :ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ ܡܸܣܬܲܟܿܠܝܼܢ ܠܹܗ ܠܗܵܘ̇ ܦܸܬܓܼܵܡܵܐ\nܘܚܵܕ̇ܥܝܼܢ ܕܐܲܚܝܼܕ ܬܪܲܥ ܫܘܼܒܼܩܵܢܵܐ ܩܕܼܵܡ ܐܲܦܲܝ̈ܗܘܿܢ ܀","english":"the blemishes of the judgment that judges with the guilty\nand hides them with the faults of their standing. O how sharp is that test which chooses all,\nthat even the guilty justify his judgment, that his judgment is true. O that power which empowers mortality\nthat it may know and cover its blemishes from the eyes of the beholders. O the wisdoms that teach man in the renewal of man\nand make the childhood of man wise with the wisdom of truth. The wisdom of truth is that which makes them wise with the power of her wisdoms,\nand she teaches them to refute the falsehoods of the sects. With love and passion they judge their standing\nand justify the decree of judgment upon their faults. With their faults they judge every hour separately,\nwhile they are separated in the dwellings of the soul, good from the members. The dwelling of thought is severe upon them from all the members,\nand more severe when the doors of height are closed. Unspeakable is that grief which is in that time\nwhen it is revealed in that separation which will be from me. In the eyes of the body and the mind it is revealed in him,\nand weeping bitterly they mourn over their separation. The heavens are high and the earth is low, unpassable,\nand they go to that echo of the rich voice. Sharply they perceive that word,\nand rejoice that he holds the key of forgiveness before their faces.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the judgment as a test that even the guilty acknowledge as true, and personifies mortality as empowered to hide its blemishes. The wisdoms of truth teach and refute falsehoods, while the righteous judge with love and passion.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܼܡܹ̈ܐ","severity":"info","text":"The Syriac term ܡܘܼܡܹ̈ܐ (mūmē) means 'blemishes' or 'defects,' here referring to moral or spiritual flaws that judgment exposes or hides.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܘܼܚܪܵܢܵܐ","severity":"info","text":"The word ܒܘܼܚܪܵܢܵܐ (buḥrāḡā) means 'test' or 'trial,' emphasizing the discerning function of judgment in separating the righteous from the guilty.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homily on the Second Coming draws on Syriac exegetical traditions that interpret judgment as both a cosmic event and an internal moral reckoning, reflecting the ascetic emphasis on self-knowledge.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a declarative description of judgment to a series of exclamations ('O how sharp... O that power... O the wisdoms...'), creating a rhetorical intensification that underscores the paradoxes of divine justice.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the echo of the rich voice' is ambiguous: it may refer to the divine voice of judgment or to a scriptural allusion (e.g., the voice of God in Revelation), but the Syriac does not specify.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rich voice' (ܩܵܠܵܐ ܕܨܹܝܕܼ ܥܲܬܿܝܼܪܵܐ) is unclear; it may be a divine or angelic voice, but the text does not specify.","The phrase 'the dwelling of thought is severe upon them' could refer to the internal conscience or a spatial metaphor for the soul's condition; the Syriac allows both readings."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܬܲܪ̈ܥܹܐ ܕܪܵܘܡ̇ܐ ܦܵܬܲ݁ܚ ܡܲܠܟܵܐ ܩܕܼܵܡ ܥܵܠܘ̈ܠܹܐ\nܘܥܵܐ̇ܠܝܼܢ ܢܵܝܚ̇ܝܼܢ ܒܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܬܲܗܪܵܐ ܘܫܘܼܒܼܚܵܐ ܚܵܙܹ̇ܝܢ ܬܲܡ݂ܢ ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܬܼܵܡ̇ܗܝܼܢ ܘܬܼܵܗ̇ܪܝܼܢ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܀ :ܠܵܐ ܡܸܬܼܡܲܠܲܠ ܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܒܠܸܫܵܢ ܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܪ̈ܘܼܚܵܢܹܐ ܡܨܸܝܢ ܬܵܢܹ̇ܝܢ ܠܹܗ ܐܲܟܼܡܵܐ ܕܠܝܼܬܼܵܘܗܝ ܀ :ܠܵܐ ܡܨܸܐ ܗܵܘܢܵܐ ܠܲܡܚܵܪ ܫܲܦܝܼܪ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ\nܕܲܟܼܡܵܐ ܕܚܵܐܲܪ ܦܵܗ̇ܝܵܐ ܚܙܵܬܹܗ ܡ݂ܢ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܡܲܪܝܼܪ ܫܲܪܒܹܿܗ ܡ̣ܢ ܝܲܥܵܢܹ̈ܐ ܕܲܒܼܥܵܘ̣ ܫܲܪܒܹܿܗ\nܕܡ̇ܐ ܕܲܒܼܥ̣ܵܐܘܼܗܝ ܗܦܲܟܼ݂ܘ ܒܵܥܹ̇ܝܢ ܠܹܗ ܐܲܝܟ ܕܠܵܐ ܒܥ̣ܵܐܘܼܗܝ ܀ :ܒܥܵܬܼܵܐ ܕܲܥܠܵܘܗܝ ܒܚܲܩ̣ܬܲܢܝ ܐܵܦ ܠܝܼ ܠܲܡܚܝܼܠ ܚܲܝܠܵܐ\nܘܲܒܼܥܹ̇ܝܬܼ ܕܐܸܕܲܥ ܘܦܵܫܹ̇ܬܼ ܣܲܓܿܝܼ ܡ̣ܢ ܕܲܠܡܸܕܵܥ ܀ :ܣܲܓܿܝܼ ܦܵܫܹ̇ܬܼ ܡ̣ܢ ܕܲܠܡܸܬܼܢܵܐ ܙܢܲܝ̈ ܛܵܒܼܵܬܹ̈ܐ\nܕܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܕܛܲܝܸܒܼ ܛܵܒܼܵܐ ܠܪ̈ܵܚܡܲܝ ܚܘܼܒܹܿܗ ܀ :ܒܡܸܠܹ̈ܐ ܣܸܒܼ̇ܪܹܬܼ ܕܨܵܐܲܪ ܐ̄ܢܵܐ ܠܹܗ ܠܲܨܠܸܡ ܚܘܼܒܹܿܗ\nܘܲܦܟ݂ܲܗ ܡܸܠܹ̈ܐ ܘܠܵܐ ܣܦ݂ܲܩ ܕܲܡܝܼ ܒܚܲܬܿܝܼܬܼܘܼܬܹܗ ܀ :ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܨܵܐܲܪ ܨܲܠܡܹ̈ܐ ܕܠܵܐ ܕܼܡ̈ܘܵܬܼܵܐ\nܘܡܲܢ̣ܘܼ ܡܕܲܡܸܐ ܕܘܼܡܝܵܐ ܠܕܘܼܡܝܵܐ ܕܲܠܝܲܢ ܠܹܗ ܕܘܼܡܝܵܐ ܀ :ܠܲܝܬܿ ܠܹܗ ܕܘܼܡܝܵܐ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܐܲܟܼܡܵܐ ܕܠܲܝܬܿ ܠܹܗ ܦܸܚܡܵܐ ܠܐܝܼܬܼܝܵܐ ܒܲܥܒܼܵܪ ܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܠܲܝܬܿ ܒܲܪ ܦܸܚܡܵܐ ܠܐܲܠܵܗܘܼܬܼܵܐ ܕܥܸܒܼܕܲܬ̤ ܟܠܵܐ\nܘܠܵܐ ܠܗܵܘ̇ ܥܘܼܡܪܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܕܘܼܡܝܵܐ ܕܕܼܵܡܹ̇ܐ ܀","english":"The king opens the gates of the height before the guilty, and they enter and rejoice in that delight which is indestructible. They see wonder and glory there in the palaces of the kingdom, and they marvel and are astounded at the splendors which are unspeakable. That delight is not to be spoken by the tongue of man, nor can spirits depict it as it is. No one can describe its beauty in the fairness of its loveliness, as one who looks upon its radiance passes from one to another. Bitter is its story from those who sought to tell its story, for when they sought it, they turned and seek it as if they had not sought it. In the search for it, in my weakness I also have wearied my strength, and I sought to know and found much more than can be known. I found much more than can be attained, the abundance of the good things of that delight which the Good One has prepared for the lovers of his love. With words I thought to depict an image of his love, and I composed words, but my likeness did not suffice for his beauty. How can one make images without forms? And how can one compare a likeness to a likeness which has no likeness? There is no likeness for that spiritual abode, just as there is no measure for the essence which passes through his hands. There is no measure for the divinity which created all, nor for that dwelling of the heavens which is like a likeness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the ineffable delight of the heavenly kingdom, emphasizing that it cannot be captured by human language or even by spiritual beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܘܼܣܵܡܵܐ","severity":"info","text":"The Syriac term ܒܘܼܣܵܡܵܐ (bussāmā) means 'delight' or 'pleasure,' often with a spiritual connotation of paradisiacal joy, as in this context of the heavenly reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܲܪ̈ܥܹܐ ܕܪܵܘܡ̇ܐ","severity":"info","text":"The phrase 'gates of the height' echoes apocalyptic imagery such as Revelation 4:1, where doors open to heavenly visions, and may also recall Syriac traditions of the 'gates of heaven' in liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homilies often employ apophatic language to describe the divine realm, a feature shared with the Syriac mystical tradition of the fourth and fifth centuries.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit within the homily, shifting from the judgment scene to a description of the heavenly reward, marked by a series of rhetorical questions and negations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܟܼܡܵܐ ܕܚܵܐܲܪ","severity":"caution","text":"The Syriac text at this point shows possible scribal corruption: ܕܲܟܼܡܵܐ ܕܚܵܐܲܪ may be a misreading; the sense 'as one who looks' is conjectural based on context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'passes from one to another' in the English draft is ambiguous; the Syriac likely means the beholder moves from one aspect of radiance to another, but the text is unclear.","The identity of 'the king' in the first line is not specified; it may refer to Christ or a divine figure, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܠܵܐ ܕܵܡܹ̇ܐ ܠܹܗ ܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܟܲܕܼ ܛܵܒܼ ܥܘܼܡܪܵܐ ܗ̄ܘ̣\nܕܗܵܢ ܥܵܒܲ݁ܪ ܠܹܗ ܐ̄ܣܟܹܿܝܡ ܕܘܼܒܵܪܹܗ ܘܗܵܘ̇ ܠܵܐ ܥܵܒܲ݁ܪ ܀ :ܠܵܐ ܒܵܒܲܘܿܪܵܐ ܗ̄ܘ̣ ܐܵܦ ܗܵܢ ܥܵܠܡܵܐ ܕܐܸܡ̇ܪܹܬܼ ܕܥܵܒܲܪ\nܕܠܵܐ ܗܘ̤ ܥܵܒܲ݁ܪ ܐܸܠܵܐ ܛܲܟܼܣܵܐ ܕܡܸܫܬܲܡܲܫ ܒܹܗ ܀ :ܛܲܟܸܣܹܗ ܦܵܛܲ݁ܪ ܕܗܵܢ ܕܘܼܒܵܪܵܐ ܐܲܪܥܵܢܵܝܵܐ\nܘܡܲܡܠܸܟ ܛܲܟܼܣܵܐ ܕܗܵܘ̇ ܕܘܼܒܵܪܵܐ ܕܠܵܐ ܡܸܫܬܲܚܠܲܦ ܀ :ܠܵܐ ܡܸܫܬܿܚܠܲܦ ܗܵܘ̇ ܕܘܼܒܵܪܵܐ ܡ̣ܢ ܡ̇ܐ ܕܐܝܼܬܼܵܘܗܝ\nܘܣܵܗܹ̇ܕܼ ܦܵܘܠܘܿܣ ܕܲܩ̣ܪܵܝܗܝ ܒܲܝܬܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ ܀ :ܠܹܗ ܠܗܵܢ ܒܲܝܬܵܐ ܥܲܠ̣ ܪܹܫܝܼܬܲܢ ܐܲܝܟ ܪܲܒܿ ܟܘܼܡܪܹ̈ܐ\nܘܐܸܫܬܵܘܕܿܝܼ ܠܲܢ ܕܢܲܥܠܲܢ ܥܲܡܹܗ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ ܀ :ܒܝܘܿܡ ܓܼܠܝܵܢܹܗ ܦܵܬ̇ܲܚ ܬܲܪܥܵܐ ܕܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ\nܘܡܲܥܸܠ ܥܲܡܹܗ ܠܐܲܝܠܹܝܢ ܕܐܲܚܸܒܼܘ ܠܝܘܿܡ ܓܸܠܝܵܢܹܗ ܀ :ܠܹܗ ܠܗܵܢ ܝܵܘܡ̇ܐ ܨܒܹ̇ܝܬܼ ܕܐܸܫܬܲܥܸܐ ܩܕܼܵܡ ܫܵܡ̇ܘܿܥܹ̈ܐ\nܘܗܵܐ ܡܣܲܟܸܿܐ ܐ̄ܢܵܐ ܕܐܸܓܼܠܹܐ ܫܘܼܦܪܹܗ ܩܕܼܵܡ ܫܲܦܝܼܪܹ̈ܐ ܀ :ܫܘܼܦܪܹܗ ܓܲܪܓܲܢܝ ܘܲܡܓܲܪܸܓܼ ܠܝܼ ܠܘܵܬܼ ܬܲܫܥܝܼܬܹܗ\nܕܠܸܐܡܲܬܼܝ ܐܲܢܝܼܚ ܠܹܐܘܬܼܵܐ ܕܡܸܠܲܬܼܝ ܒܲܠܡܹܐܝܢ ܫܲܝܢܵܐ ܀ :ܠܡܹܐܢܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܲܡܠܸܐ ܫܲܝܢܵܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ\nܘܒܹܗ ܡܸܬܿܬܿܢܝܼܚܵܐ ܐܸܠܦܹܗ ܕܥܵܠܡܵܐ ܕܫܲܚܩ̣ܘܼܗ̇ ܚܲܫܹ̈ܐ ܀ :ܝܲܡܵܐ ܕܚܲܫܹ̈ܐ ܫܲܚ̣ܩܹܗ ܠܥܘܼܡܪܵܐ ܐܲܪܥܵܢܵܝܵܐ\nܘܗܵܐ ܡܸܬܼܝܲܬܲܪ ܕܲܢܝܼܚ ܠܹܐܘܬܹܗ ܒܥܘܼܡܪܵܐ ܕܲܠܥܸܠ ܀ :ܥܘܼܡܪܵܐ ܘܥܘܼܡܪܵܐ ܒܪ̣ܵܐ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܕܡ̇ܐ ܕܲܠܐ̣ܝܼ ܚܲܕܼ ܢܢܝܼܚ ܠܠܲܐܝܘܼܬܹܗ ܒܗܵܘ̇ ܕܲܡܩܵܘܸܐ ܀ :ܠܗܵܘ̇ ܕܲܡܵܘܸܐ ܙܲܡܸܢ ܘܲܩܪ̣ܵܢ ܠܲܡܩܵܘܝܵܢܹ̈ܐ\nܠܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܘܲܠܪ̈ܘܼܚܵܢܹܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀","english":"The dwelling of the earth is not like that dwelling, for the dwelling of this world passes away, its manner of life passes, but that one does not pass. It is not a passing thing, nor is this world of which I spoke passing, for it is not that which passes, but the order that is used in it. The order of this earthly life passes away, and it gives way to the order of that life which does not change. That life does not change from what it is, and Paul bears witness, calling it the house that is not destroyed. He stands at the head of this house like a high priest, and he confesses to us that we entered with him on the day of his revelation. On the day of his revelation he opens the door of the Holy of Holies and brings in with him those who loved the day of his revelation. This day I desired to narrate before the hearers, and behold, the beauty of his revelation covers me before the beautiful ones. His beauty stirs me and draws me to his story, that I might open the boat of my speech at what time the sea is calm. The great sea is filled with a calm that has no end, and in it the ship of the world is tossed, whose waves are sufferings. The sea of sufferings has tossed the earthly dwelling, and behold, the boat of his revelation is saved in the dwelling above. Dwelling and dwelling the Creator created from the beginning, so that when one is tossed, it might rest in that which endures. To that which endures, he calls and summons the enduring ones, the race of men and the spirits that have no body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܡܪܵܐ","severity":"info","text":"The Syriac term ʿummārā (dwelling) is used twice in this passage to contrast the earthly realm with the heavenly one. It carries monastic overtones in Syriac literature, but here it denotes a cosmic abode.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܕܲܩ̣ܪܵܝܗܝ ܒܲܝܬܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ","severity":"info","text":"The reference to Paul calling the heavenly realm a 'house that is not destroyed' echoes 1 Corinthians 3:11 (or similar Pauline language about the indestructible dwelling). Narsai adapts this to his eschatological framework.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܲܒܿ ܟܘܼܡܪܹ̈ܐ","severity":"info","text":"The phrase 'high priest' (rabb kūmrē) applied to Paul reflects Narsai's liturgical and typological exegesis, common in East Syriac tradition, where Paul is seen as a priestly figure leading the faithful into the sanctuary.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܘܼܡܪܵܐ ܘܥܘܼܡܪܵܐ","severity":"info","text":"The repetition of 'dwelling and dwelling' (ʿummārā w-ʿummārā) at the end of the passage creates a structural contrast between the earthly and heavenly realms, a rhetorical device Narsai uses to emphasize the dualistic eschatology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܝܲܡܵܐ ܕܚܲܫܹ̈ܐ","severity":"info","text":"The image of the 'sea of sufferings' (yammā d-ḥaššē) tossing the earthly dwelling parallels Narsai's earlier use of nautical metaphors for the soul's journey, common in Syriac poetry (e.g., Ephrem's Hymns on Faith).","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܹܗ ܠܗܵܢ ܒܲܝܬܵܐ' (to this house) could refer either to the heavenly dwelling or to the church as a type of it; the reading taken follows the eschatological context."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":":ܒܗܵܢܵܐ ܘܲܠܒܼܪܵܐ ܐܲܣܪ̣ܵܗ ܠܣܲܒܼܪܵܐ ܕܲܡܠܝܼܠܘܼܬܵܐ\nܡ̇ܐ ܕܲܣܡܲܟܹܿܝܢ ܕܢܸܣܒܼܘܼܢ ܐܲܓܼܪܵܐ ܕܣܘܼܟܵܝܲܝ̈ܗܘܿܢ ܀ :ܐܲܓܼܪܵܐ ܛܵܒܼܵܐ ܐܸܫܬܵܘܕܲܝܼ ܠܹܗ ܠܣܘܼܟܵܝ ܛܵܒܹ̈ܐ\nܘܝܲܗ̄ܒܹܿܗ ܠܓܲܙܵܐ ܕܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ ܠܚܲܕܼ ܡ̣ܢ ܐ̄ܢܵܫܵܐ ܀ :ܚܲܕܼ ܡ̣ܢ ܐ̄ܢܵܫܵܐ ܥܒ݂ܲܕܼ ܓܹܐܙܲܒܼܪܵܐ ܥܲܠ ܗܵܘ̇ ܥܘܼܡܪܵܐ\nܘܥܲܒܼ݂ܕܹܿܗ ܕܢܸܗܘܸܐ ܡܦܲܠܸܓܼ ܕܵܫܢܹ̈ܐ ܘܡܲܣܪܲܚ ܡܸܓܼ̈ܕܹܿܐ ܀ :ܒܐܝܼܕܼܵܘ̈ܗܝ ܣܵܡܹ݂ܗ ܠܟܼܠܹܗ ܓܲܙܵܐ ܕܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܕܲܪܓܼܵܐ ܫܡܵܐ ܥܸܠܝܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀ :ܒܲܫܡܵܐ ܕܝܼܠܹܗ ܐܵܬܹ̇ܐ ܒܚܲܪܬܼܵܐ ܠܲܡܕܼܵܢ ܟܠܵܐ\nܘܐܲܝܟ ܒܵܪܘܿܝܵܐ ܡܚܲܕܸܿܬܼ ܥܵܠܡܵܐ ܕܲܒܼܠܝܼ ܒܛܘܼܥܝܲܝ ܀ :ܛܘܼܥܝܲܝ ܒܝܼܫܵܐ ܫܚܲܩ̣ܬܹܗ ܠܥܵܠܡܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܲܛܥ̣ܵܐ ܥܵܠܡܵܐ ܫܸܡ ܒܵܪܘܿܝܵܐ ܕܬܲܩܸܢ ܟܠܵܐ ܀ :ܠܵܗ̇ ܠܗܵܝ̇ ܛܘܼܥܝܲܝ ܫܵܪܹܐ ܡܫܝܼܚܵܐ ܒܝܘܿܡ ܓܸܠܝܵܢܹܗ\nܘܡܲܦܢܸܐ ܠܟܼܠܵܐ ܠܘܵܬܼ ܝܲܕܲܥܬܼܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܫܸܡ ܒܵܪܘܿܝܵܐ ܡܲܡܠܸܟ ܬܲܡ̇ܢ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ\nܘܠܵܐ ܬܘܼܒܼ ܛܵܥܹ̈ܝܢ ܥܒܼܝܼ̈ܕܹܐ ܒܲܫܡܵܐ ܕܠܵܐ ܐܲܠܵܗܵܐ ܀ :ܠܗܵܢ ܫܘܼܡ̇ܗܵܐ ܡܩܲܕܿܫܝܼܢ ܟܠܫܵܥ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܠܲܝܬܿ ܫܘܼܠܵܡܵܐ ܠܐܲܡܝܼܢܘܼܬܼܵܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܒܗܵܢ ܥܸܢܝܵܢܵܐ ܥܢܹܝܢ ܪ̈ܘܼܚܵܢܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܘܲܟܼܡܵܐ ܕܗܵܪܓܿܝܼܢ ܬܘܼܒܼ ܡܸܬܼܝܲܐܒܼܝܼܢ ܠܡܸܗܪܲܓܼ ܫܲܦܝܼܪ ܀ :ܗܵܢ̇ܘ ܥܲܡܠܹܗ ܕܗܵܘ̇ ܕܘܼܒܵܪܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܩܘܼܕܼܫܵܐ ܘܫܘܼܒܼܚܵܐ ܒܐܲܡܝܼܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܀ :ܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܗܵܝ̇ ܬܸܫܒܿܘܿܚܬܵܐ ܕܲܡܫܲܒܿܚܵܢܹ̈ܐ\nܒܲܕܼܠܲܝܬܿ ܬܲܡ̇ܢ ܡܲܐܝܼܢܘܼܬܼܵܐ ܘܩܘܼܛܵܥ ܢܲܦܫܵܐ ܀","english":"In this world and the next, he bound up hope of the rational order. When he established that they might receive the reward of their intentions. A good reward was acknowledged for good intentions, and he gave to the treasury of confession his words to one of the people. One of the people made a treasurer over that dwelling, and made him a distributor of gifts and an arranger of feasts. In his hands he placed the entire treasury of the will of his love, and gave him the high name of his divinity. In his name he comes at the end to know all, and like a creator renews the world that perished in error. Evil error destroyed the world from the beginning, and the world erred from the name of the creator who established all. This error Christ dissolves on the day of his revelation, and turns all toward the knowledge of the one creator. The name of the creator rules there over all and in all, and no longer do those who err in the name of a non-god exist. This name they sanctify at all times in their minds, and there is no end to the constancy of their sanctity. In this exercise, spiritual and bodily beings exercise, and however much they practice, they again become weary of practicing well. That is the labor of that spiritual conduct: holiness and glory in the constancy that is never sated. Never sated is that praise of those who praise, for there is no satiety there, nor cessation of self.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܝܼܠܘܼܬܵܐ","severity":"info","text":"The term 'rational order' (məlīlūṯā) denotes the divinely instituted rational structure of creation, a key concept in Narsai's cosmology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܓܼܪܵܐ","severity":"info","text":"'Reward' (ʾaggārā) here carries eschatological weight, referring to the recompense for intentions in the afterlife, consistent with Narsai's soteriology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܲܙܵܐ ܕܨܸܒܼܝܵܢ ܚܘܼܒܹܿܗ","severity":"info","text":"The 'treasury of the will of his love' reflects Narsai's emphasis on divine economy, where Christ entrusts authority to a figure (likely a type of Christ or a saint) to dispense grace.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܫܡܵܐ ܕܝܼܠܹܗ ܐܵܬܹ̇ܐ ܒܚܲܪܬܼܵܐ","severity":"info","text":"Echoes of Revelation 22:12-13 and Matthew 24:30-31, where Christ returns in glory to judge and renew creation, a standard eschatological trope in Syriac tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 23","severity":"info","text":"This passage transitions from describing the transience of earthly order to the eternal order of the world to come, culminating in Christ's eschatological renewal.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܘܼܥܝܲܝ ܒܝܼܫܵܐ","severity":"caution","text":"The phrase 'evil error' (ṭuʿyay bīšā) may be a hendiadys or a specific reference to idolatry; the Syriac allows both readings, and the English draft's 'error' may under-translate the moral force.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'one of the people' (ḥaḏ men ʾenāšā) who becomes treasurer is ambiguous; it may refer to a specific biblical figure (e.g., Melchizedek) or a generic type of righteous leader.","The phrase 'name of a non-god' (šmā d-lā ʾalāhā) could denote pagan deities or false gods, but the Syriac does not specify."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":":ܒܵܛ̇ܿܠ ܬܲܡ̇ܢ ܝܲܨܪܵܐ ܒܝܼܫܵܐ ܕܡܸܨܛܲܠܝܵܢܹ̈ܐ\nܘܫܵܠܹ̇ܐ ܘܫܵܬܹ̇ܩ ܐܵܦ ܚܘܼܬܼܚܵܬܼܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܀ :ܥܩܝܼܪܵܐ ܚܛܝܼܬܼܵܐ ܘܲܫܪܸܐ ܡ̇ܘܬܵܐ ܘܢܝܼܚ ܬܲܟܼܬܿܘܼܫܵܐ\nܘܒܲܛܝܼܠ ܩܹܐܪܣܵܐ ܕܚܲܫܹ̈ܐ ܫܚܝܼܩܹ̈ܐ ܘܫܹܐܕܹ̈ܐ ܛܪ̈ܘܼܢܵܐ ܀ :ܠܲܝܬܿ ܥܘܼܗܕܵܢܵܐ ܕܒܼܝܼܫܬܵܐ ܬܲܡ̇ܢ ܘܠܵܐ ܟܠ ܟܠܹܗ\nܘܠܵܐ ܕܡܸܬܚܲܫܲܒܼ ܐܵܦܠܵܐ ܕܪܵܢܹܗ ܡܸܕܸܿܡ ܕܲܣܢܸܐ ܀ :ܒܪܝܼܬܼܵܐ ܚܕܲܬܵܐ ܗܵܘ̇ܝܵܐ ܬܲܡ̇ܢ ܒܪܝܼܬܼܵܐ ܟܠܵܗ̇\nܘܡܸܬܼܟܲܦܲܪ ܠܹܗ ܫܡܵܐ ܥܲܬܿܝܼܩܵܐ ܡ̣ܢ ܟܠ ܪܸܥܝܵܢ ܀ :ܒܲܛܝܼܠ ܬܲܡ̇ܢ ܐܵܦ ܦܘܼܪܫܵܢܵܐ ܕܬܸܓܼܡܹ̈ܐ ܘܕܲܪ̈ܓܹܐ\nܘܠܲܝܬܿ ܕܡܫܲܐܸܠ ܕܡܲܢ̣ܘܼ ܥܲܒܼܕܵܐ ܐܵܘ ܒܲܪ ܚܹܐܪܹ̈ܐ ܀ :ܠܲܝܬܿ ܦܘܼܪܫܵܢܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ ܘܲܕܼܥܪܠܘܼܬܼܵܐ\nܘܠܵܐ ܕܡܸܬܼܓܲܢܸܐ ܘܠܵܐ ܕܲܡܓܸܿܢܹܐ ܒܡܘܼܡܹ̈ܐ ܫܟܼܝܼܪܹ̈ܐ ܀ :ܠܲܝܬܿ ܒܹܗ ܡܘܼܡ̇ܐ ܘܠܵܐ ܫܸܡ ܡܘܼܡܹ̈ܐ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܒܗܵܝ̇ ܕܲܥܒܼܝܼܪܵܐ ܗ̄ܝܼ ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܡܲܠܝܲܬܼ ܡܘܼܡܹ̈ܐ ܀ :ܒܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ ܠܲܝܬܿ ܫܸܡ ܡܘܼܡܹ̈ܐ ܘܠܵܐ ܢܸܟܼܝܵܢܹ̈ܐ\nܒܲܕܼܠܵܐ ܡܩܲܒܸܿܠ ܟܝܵܢܵܐ ܚܲܕܼܬܼܵܐ ܥܲܬܿܝܼ̈ܩܵܬܼܵܐ ܀ :ܥܲܬܿܝܼ̈ܩܵܬܼܵܐ ܒ̣ܛܸܠ ܒܲܡܫܝܼܚܵܐ ܡܲܠܟܵܐ ܕܟܼܠܵܐ\nܘܚܲܕܿܬܹܗ ܠܥܵܠܡܵܐ ܒܥܵܠܡܵܐ ܚܲܕܼܬܼܵܐ ܘܠܵܐ ܡ̇ܝܘܿܬܼܵܐ ܀ :ܠܲܝܬܿ ܒܗܵܘ̇ ܥܵܠܡܵܐ ܫܡܵܗܹ̈ܐ ܘܡܸܠܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ\nܘܠܵܐ ܥܘܼܗܕܵܢܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܘܕܲܐܪ̈ܥܵܢܵܝܵܬܼܵܐ ܀ :ܚܲܕܼ ܥܘܼܗܕܵܢܵܐ ܐܲܡܝܼܢ ܬܲܡ̇ܢ ܒܟܼܠ ܪܸ̈ܥܝܵܢܝܼܢ\nܫܸܡ ܒܵܪܘܿܝܵܐ ܘܪܸܚܡܲܬܼ ܐ̄ܢܵܫܵܐ ܕܠܵܐ ܦܘܼܠܵܓܵܐ ܀ :ܒܚܘܼܒܵܐ ܘܪ̈ܲܚܡܹܐ ܟܕܼܝܼܢܝܼܢ ܐ̄̇ܢܵܫܵܐ ܘܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܠܵܐ ܡܸܬܼܪܲܦܹܝܢ ܡ̣ܢ ܛܘܼܝܵܒܼܵܐ ܕܛܵܒܼܬܹܗ ܕܚܘܼܒܵܐ ܀","english":"The evil intention of the passions ceases there, and the whisperings of the ranks of sins are stilled and silenced. Sin is uprooted, death settles, and the tumult is quieted; the chain of grievous pains and evil demons is abolished. There is no memory of evil passion, nor any at all, nor is it reckoned, nor does anything that disturbs come to mind. A new creation comes to be there, the whole creation, and the old name is effaced from every thought. There also the distinction of orders and ranks ceases, and there is none who asks whether one is a servant or a free person. There is no distinction between Judaism and paganism, nor between the circumcised and the uncircumcised in shameful blemishes. There is no blemish in it, nor the name of blemishes, at that time, for it has passed beyond mortality, which is full of blemishes. Without mortals there is no name of blemishes nor of defects, but it receives a new state, the old things. The old things are abolished in Christ, the king of all, and he renews the world in a new world without mortality. In that world there are no names and words of mortality, nor memory of ranks and earthly things. One memory is fixed there in all thoughts: the name of the Creator and the love of the sign of the cross without division. In love and mercy, the sign of the cross and spiritual ones are established, and they are not separated from the answer of the goodness of his love.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܵܛ̇ܿܠ ܬܲܡ̇ܢ ܝܲܨܪܵܐ ܒܝܼܫܵܐ ܕܡܸܨܛܲܠܝܵܢܹ̈ܐ","severity":"info","text":"The phrase describes the cessation of evil intention (yaṣrā bīšā) associated with the passions (meṣṣalyāṯē), a key ascetic concept in Narsai's eschatology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ","severity":"info","text":"The term mīṯūṯā (mortality) is central here, denoting the condition of the old world that is abolished in the new creation; Narsai contrasts it with the immortal state of the eschaton.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܡܫܝܼܚܵܐ ܡܲܠܟܵܐ ܕܟܼܠܵܐ","severity":"info","text":"The phrase 'in Christ, the king of all' echoes New Testament royal Christology (e.g., 1 Cor 15:25, Rev 19:16) and is typical of Narsai's liturgical homilies.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܡܲܢ̣ܘܼ ܥܲܒܼܕܵܐ ܐܵܘ ܒܲܪ ܚܹܐܪܹ̈ܐ","severity":"info","text":"The abolition of social distinctions (servant vs. free) reflects early Christian and Syriac eschatological ideals of equality in the resurrection, as seen in Ephrem and later Syriac tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܲܝܬܿ ܦܘܼܪܫܵܢܵܐ ܕܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ ܘܲܕܼܥܪܠܘܼܬܼܵܐ","severity":"info","text":"This passage forms a series of negations (no distinction, no memory, no blemish) that build a rhetorical contrast between the old mortal world and the new immortal creation, a common homiletic device in Narsai.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܲܬܿܝܼ̈ܩܵܬܼܵܐ ܒ̣ܛܸܠ ܒܲܡܫܝܼܚܵܐ","severity":"caution","text":"The phrase 'the old things are abolished in Christ' may be textually uncertain; the Syriac ܒ̣ܛܸܠ could be read as passive or active, and the syntax is compressed, affecting interpretation of agency.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the old things are abolished in Christ' (ܥܲܬܿܝܼ̈ܩܵܬܼܵܐ ܒ̣ܛܸܠ ܒܲܡܫܝܼܚܵܐ) is ambiguous: it may mean Christ abolishes the old things, or that the old things are abolished by Christ; the passive reading is adopted here.","The term 'sign of the cross' (ܐ̄ܢܵܫܵܐ) could also be interpreted as 'the sign' in a broader sense, but the context of love and mercy supports a Christological reference."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":":ܚܘܼܒܵܐ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܕܲܡܩܵܘܸܐ ܒܹܗ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܘܒܹܗ ܗ̄ܘ̣ ܐܲܣܝܼܪ ܝܲܨܪܵܐ ܕܢܲܦܫܵܐ ܘܠܵܐ ܡܸܬܼܪܲܦܸܐ ܀ :ܠܵܐ ܫܲܠܝܼܛ ܠܹܗ ܠܝܲܨܪܲܢ ܬܲܡ̇ܢ ܠܡܸܬܼܪܲܦܵܝܘܼ\nܘܠܵܐ ܡܲܦܲܣ ܠܹܗ ܠܡܸܬܼܪܲܥܵܝܘܼ ܬܪܹܝܢ ܚܘܼܫܒܼܝܼ̈ܢ ܀ :ܢܸܒܼܥܵܐ ܒܲܠܚܘܿܕܼ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܪܵܕܹܐ ܡܸܢܹܗ\nܘܠܵܐ ܡܸܬܼܥܲܗܲܕܼ ܙܢܲܝ̈ ܒܝܼ̈ܫܬܼܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ ܀ :ܠܲܝܬܹܿܝܗ̇ ܒܝܼܫܬܵܐ ܘܠܵܐ ܫܸܡ ܒܝܼܫܬܵܐ ܒܐܲܪܥܵܐ ܕܪܵܡ̇ܐ\nܘܠܵܐ ܒܪܸܥܝܵܢܵܐ ܕܒܼܝܼܫܹ̈ܐ ܕܲܫܪܹܝܢ ܒܐܲܪܥܵܐ ܕܲܠܬܿܚܬܿ ܀ :ܗܵܘ̇ ܪܸܥܝܵܢܵܐ ܕܩܵܢܹ̇ܝܢ ܛܵܒܹ̈ܐ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܗܘ̤ܝܘܼ ܕܩܵܢܹ̇ܝܢ ܐܵܦ ܚܲܛܵܝܹ̈ܐ ܕܲܒܼܓܗܲܢܵܐ ܀ :ܚܲܕܼ ܪܸܥܝܵܢܵܐ ܩܢܹܝܢ ܙܲܕܿܝܼܩܹ̈ܐ ܐܵܽܦ ܚܲܛܝܹ̈ܐ\nܘܠܲܝܬܿ ܦܘܼܠܵܓܼܵܐ ܒܹܝܬܼ ܪܸܥܝܵܢܵܐ ܘܲܠܪܸܥܝܵܢܵܐ ܀ :ܒܚܲܕܼ ܪܸܥܝܵܢܵܐ ܡܫܲܒܿܚܝܼܢ ܠܲܫܡܵܐ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ\nܘܲܡܚܲܒܿܒܼܝܼܢ ܠܹܗ ܘܲܡܝܲܩܪܝܼܢ ܠܹܗ ܕܠܵܐ ܩܘܼܛܵܥܵܐ ܀ :ܠܲܝܬܼ ܩܘܼܛܵܥܵܐ ܘܡܲܐܝܼܢܘܼܬܼܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ\nܘܠܵܐ ܕܡܸܬܼܪܲܦܸܐ ܡ̣ܢ ܛܘܼܝܵܒܼܵܐ ܕܫܸܡ ܛܲܝܒܿܘܼܬܼܵܐ ܀ :ܛܵܒܼܬܼܵܐ ܗ̄ܝܼ ܒܲܠܚܘܿܕܼ ܕܡܸܬܿܬܲܢܝܵܐ ܒܹܗ ܒܗܵܘ̇ ܕܘܼܒܵܪܵܐ\nܘܐܲܡܝܼܢܵܐܝܼܬܼ ܡܸܬܼܗܲܓܸܿܢ ܒܵܗ̇ ܘܲܡܬܿܢܹܝܢ ܠܵܗ̇ ܀ :ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܗܵܘܢܵܐ ܪܲܒܵܐ ܩܵܢܹ̇ܝܢ ܬܲܡ̇ܢ\nܟܲܕܼ ܡܸܬܼܥܲܗܕܹܝܢ ܩܲܕܼ̈ܡ̇ܝܵܬܼܵܐ ܘܲܐ̄ܚܪ̈ܵܝܵܬܼܵܐ ܀ :ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܨܝܼܪ ܕܘܼܒܵܪܵܐ ܕܲܬܼܪܹܝܢ ܥܲܠܡܹ̈ܐ\nܘܠܵܐ ܛܲܥ̈ܝܵܢ ܠܗܘܿܢ ܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܘܠܵܐ ܕܲܥܬܼܝܼ̈ܕܼܵܢ ܀ :ܝܵܕܼܥ̇ܝܼܢ ܕܐܲܪܥܵܐ ܐܵܦ ܕܲܫܡܲܝܵܐ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ\nܘܲܡܦܲܫܩܝܼܢ ܠܹܗ ܠܚܹܝܠ ܣܘܼܟܵܠܵܐ ܕܥܵܠܡܵܐ ܘܥܵܠܡܵܐ ܀","english":"It is only the debt that remains in that place, and the bond of the passion of the soul is bound there and cannot be loosed. The passion of desire has no power to be loosed, nor does it permit the two thoughts to be reconciled. Only the desire for good things flows from it, and the remembrance of evil deeds does not occur, nor any of them at all. There is no evil, nor even the name of evil, in the high land, nor in the thought of the evil ones who dwell in the lower land. That thought which the good stand in in the high kingdom becomes that in which sinners also stand in their repentance. One thought stands for the righteous and also for sinners, and there is no division between thought and thought. With one thought they praise the name of the one Creator, and they love him and honor him without ceasing. There is no cessation, no weariness, nor any of it at all, nor anything that is loosed from the sweetness of the name of goodness. Goodness alone is what is practiced in that conduct, and it is peacefully engaged in and delights in it. The great wealth of the great world stands there, when the beginnings and the ends are remembered. Before their eyes the conduct of the two worlds is depicted, and these things that have been and those that are to come are not hidden from them. They know the earth and also the heaven clearly, and they interpret the power of the understanding of the world and the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܒܵܐ","severity":"info","text":"The Syriac term ḥawbā (debt) carries a double sense of moral fault and eschatological obligation, echoing Pauline usage (Rom 3:23) and Syriac penitential tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ ܕܢܲܦܫܵܐ","severity":"info","text":"The phrase yaṣrā d-nafšā (passion of the soul) denotes the innate inclination toward sin, a key concept in Narsai’s anthropology, distinct from mere emotion.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪܥܵܐ ܕܪܵܡ̇ܐ","severity":"info","text":"The 'high land' (arʿā d-rāmā) and 'lower land' (arʿā d-ləṯḥēt) reflect Narsai’s spatial eschatology, distinguishing the redeemed realm from the unredeemed, not merely heaven and earth.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܪܸܥܝܵܢܵܐ","severity":"info","text":"The repeated phrase 'one thought' (ḥaḏ reʿyānā) structures the passage as a chiastic contrast between division and unity, culminating in unified praise of the Creator.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great wealth' (ʿuṯrā rabbā) of the great world parallels earlier Syriac apocalyptic imagery of the eschatological treasury of merits, as in Ephrem’s hymns.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܦܲܫܩܝܼܢ ܠܹܗ ܠܚܹܝܠ ܣܘܼܟܵܠܵܐ","severity":"caution","text":"The phrase 'interpret the power of the understanding' is ambiguous: it may mean the blessed discern the hidden structure of both worlds, or that they actively expound it to others.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'that place' (hāw tuqāmā) is not explicitly identified; it likely denotes the eschatological realm of the resurrection, but could also be a specific locale within it.","The phrase 'the two worlds' (tarēn ʿālmē) may refer to the earthly and heavenly realms, or to the present age and the age to come."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":":ܡܦܵܣܝܼܢ ܕܐܲܝܟܲܢ ܗ̤ܘܲܝ̈ ܒܸܪ̈ܝܵܬܼܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܼܡ\nܘܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܚܲܕܸܿܬܼ ܐܢܹܝܢ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܀ ܝܵܕܼܥ̇ܝܼܢ ܠܲܡܚܵܪ ܒܡܸܬܼܚܵܐ ܪܲܒܵܐ ܕܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ:\nܘܲܡܣܲܝܟܼܝܼܢ ܠܹܗ ܒܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܚܵܙܹ̇ܝܢ ܡܘܼܡܹ̈ܐ ܕܒܼܵܚ̇ܪܝܼܢ ܥܵܘ̣ܠܵܐ ܘܕܼܵܝ̇ܢܝܼܢ ܩܘܼܫܬܵܐ\n:ܘܠܵܐ ܛܲܥܝܵܐ ܠܗܘܿܢ ܚܕܼܵܐ ܡ̣ܢ ܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܘܗܵܘ̈ܝܵܢ\n:ܩܲܠܝܼܠܵܐܝܼܬܼ ܪܵܗ̇ܛܵܐ ܚܙܵܬܼܗܘܿܢ ܥܲܡ ܙܵܘܥܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܡܸܬܼܥܵܘܟܼܝܼܢ ܡ̣ܢ ܡܲܪܕܿܝܼܬܹܗ ܕܛܵܘܪܵܐ ܡܐܼܝܼܚܵܐ ܀ :ܒܫܲܘܝܘܼ ܚܵܝ̇ܪܝܼܢ ܒܪ̈ܲܚܝܼܩܵܬܼܵܐ ܘܩܲܪ̈ܝܼܒܼܵܬܼܵܐ\nܘܐܲܟܲܚ̄ܕܼ ܚܵܙܹ̇ܝܢ ܠܲܕܼܡܸܬܼܚܲܙ̈ܝܵܢ ܘܠܵܐ ܡܸܬܼܚܲܙ̈ܝܵܢ ܀ :ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ ܩܵܢܹ̇ܝܢ ܡ̣ܢ ܫܠܹܝ ܒܪܸ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ\nܘܚܵܙܹ̇ܝܢ ܡܘܼܡܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܘܲܕܼܚܲܒܼܪ̈ܲܝܗܘܿܢ ܀ :ܝܵ̇ܕܲܥ ܟܠܢܵܫ ܠܲܕܼܝܵ̇ܕܲܥ ܠܹܗ ܘܠܵܐ ܝܵ̇ܕܲܥ ܠܹܗ\nܘܠܲܝܬܿ ܕܲܡܫܲܐܸܠ ܕܡܲܢܘܼ ܘܒܲܪ ܡܲܢ ܘܐܲܝܢܵܘ ܐܲܬܼܪܹܗ ܀ :ܚܕܼܵܐ ܝܼܕܲܥܬܼܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ ܡܩܲܒܿܠܝܼܢ ܟܠܗܘܿܢ\nܘܠܲܝܬܿ ܠܸܫܵܢܵܐ ܕܠܵܐ ܡܦܲܫܸܩ ܠܹܗ ܠܚܹܝܠ ܒܵܪܘܿܝܵܐ ܀ :ܠܲܚܕܼܵܐ ܫܲܘܝܘܼ ܐܵܬܹ̇ܝܢ ܬܲܡ̇ܢ ܟܠ ܠܸܫܵܢܝܼ̈ܢ\nܘܠܵܐ ܡܸܣܬܲܢܩܝܼܢ ܠܡܹܐܠܲܦ ܡܸܕܹܿܡ ܐ̄ܢܵܫ ܡ̣ܢ ܚܲܒܼܪܹܗ ܀ :ܠܟܼܠܹܗ ܟܝܵܢܹܗ ܚܵܙܹ̇ܿܐ ܟܝܵܢܵܐ ܐܵܕܼܵܡ̇ܝܵܐ\nܘܲܒܼܪܸܥܝܵܢܹܗ ܠܵܒܹ̇ܟ ܣܵܟܼܵܐ ܕܟܼܠܹܗ ܐܵܕܼܵܡ ܀ :ܡܸܢܹܗ ܕܐܵܕܼܵܡ ܡܫܲܪܸܐ ܐ̄ܢܵܫܵܐ ܠܡܸܡܢܵܐ ܠܐܕܼܵܡ\nܘܲܡܣܲܝܸܟ ܠܹܗ ܠܟܼܠܹܗ ܟܝܵܢܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܘܡ̇ܢ ܐܵܡܲ݁ܪ ܐ̄ܢܵܐ ܣܦܲܪ ܡܸܢܝܵܢܵܐ ܕܡ̇ܢܹ̇ܝܢ ܐ̄ܢܵܫܵܐ\nܕܐܵܦ ܡܸܢܝܵܢܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܒܗܘܿܢ ܡܸܣܬܲܚܲܨ ܀","english":"They are like creatures from nothing, and the cause that renews the debt at the end of times. They know to look into the great expanse of the four directions, and they extend it in height and depth by their thoughts. They see the signs of the wicked who are late and the righteous who judge. And not one of these that were and will be escapes them. Swiftly their vision runs with their movements, and they are not hindered from the discipline of the mountain of fire. Equally they look upon the distant and the near, and together they see the visible and the invisible. The vision of the torrent stands from the cessation of sensations and movements, and they see the signs of their standings and their companions. Everyone knows what he knows, and does not know it, and there is none who asks what and whose son and where his place. One knowledge that cannot be passed over receives all of them, and there is no tongue that does not interpret the power of the Creator. To this equality all tongues come, and they are not hindered from learning anything from their companions. The whole nature sees the nature of Adam, and in its thoughts it weeps for the limit of all Adam. From Adam, man begins to measure Adam, and extends the whole nature within his thought. And when man speaks, the number of what man brings is limited, so that even the number of spiritual things is determined by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܵܘܪܵܐ ܡܐܼܝܼܚܵܐ","severity":"info","text":"The phrase 'mountain of fire' (ܛܵܘܪܵܐ ܡܐܼܝܼܚܵܐ) likely refers to a purgatorial or eschatological site of discipline, possibly linked to the 'torrent' (ܬܲܗܪܵܐ) mentioned later. Narsai uses vivid imagery for the afterlife.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ","severity":"info","text":"The 'four directions' (ܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ) echoes the four cardinal points common in apocalyptic literature (e.g., Ezekiel 1:4, Revelation 7:1), suggesting a universal scope of vision.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܕܿܝܼܬܹܗ ܕܛܵܘܪܵܐ ܡܐܼܝܼܚܵܐ","severity":"info","text":"The 'discipline of the mountain of fire' reflects Narsai's ascetic and eschatological context, where post-mortem purification is a common theme in Syriac Christian thought, influenced by earlier traditions like those of Ephrem.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܼܵܐ ܝܼܕܲܥܬܼܵܐ ܕܠܵܐ ܡܸܬܼܥܲܒܼܪܵܐ","severity":"info","text":"The phrase 'one knowledge that cannot be passed over' marks a structural pivot, introducing a unifying principle that governs the preceding descriptions of diverse perceptions and judgments.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠ ܠܸܫܵܢܝܼ̈ܢ","severity":"info","text":"The idea that 'all tongues come to this equality' parallels Narsai's broader theme of eschatological unity, where linguistic diversity is resolved in a single, divine knowledge, reminiscent of Pentecost traditions.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܝܵ̇ܕܲܥ ܠܹܗ","severity":"caution","text":"The phrase 'does not know it' (ܘܠܵܐ ܝܵ̇ܕܲܥ ܠܹܗ) is ambiguous: it may indicate a paradoxical knowledge (knowing and not knowing) or a textual corruption. The English draft's 'does not know it' follows the Syriac closely.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (the subjects of the vision) is not specified; likely the righteous or the blessed in the afterlife.","The phrase 'the vision of the torrent stands from the cessation of sensations and movements' is syntactically dense and may reflect a lacuna or ellipsis in the Syriac."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":":ܣܵܟܼܵܐ ܕܟܼܠܵܐ ܗܵܘܹ̇ܐ ܐ̄ܢܵܫܵܐ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܘܫܵܠ̇ܡܵܐ ܨܹܐܕܼܵܘܗܝ ܗܵܝ̇ ܕܐܲܡܝܼܪܵܐ ܘܲܨܠܸܡ ܟܲܣܝܵܐ ܗ̄ܘ̣ ܀ :ܐܲܝܟ ܒܵܪܘܿܝܵܐ ܒܵܕܹܩ ܬܲܡ̇ܢ ܙܢܲܝ̈ ܟܲܣ̈ܝܵܬܼܵܐ\nܘܡ̇ܛ̇ܝܵܐ ܚܙܵܬܼܵܐ ܕܢܸܚܙ̣ܐ ܟܝܵܢܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܕܲܥܣܸܩ ܬܲܗܪܹܗ ܠܡܸܬܼܗܲܝܡܵܢܘܼ\nܕܚܵܙܹ̇ܐ ܟܝܵܢܵܐ ܩܢܸܐ ܪܘܼܡܵܒܼܵܐ ܠܲܕܼܠܵܐ ܪܘܼܟܵܒܼ ܀ :ܘܛܵܟ ܐܵܦ ܢܲܦܫܹܗ ܚܵܙ̇ܝܵܐ ܠܲܢܦܫܵܗ̇ ܐܲܟܼܡܵܐ ܕܐܝܼܬܹܝܗ̇\nܘܲܡܣܲܝܟܼܵܐ ܠܹܗ ܠܠܵܐ ܪܘܼܟܵܒܼܵܗ̇ ܒܝܘܼܩܢܵܐ ܕܗܵܘܢܵܗ̇ ܀ :ܘܐܸܢ ܐ̄ܢܵܫ ܡ̇ܪܹܕܼ ܕܥܲܣܩܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܠܡܸܬܼܗܲܝܡܵܢܘܼ\nܡܫܲܐܸܠ ܐ̄ܢܵܐ ܠܹܗ ܕܚܵܙܹ̇ܐ ܡܫܝܼܚܵܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܘܐܸܢ ܠܵܐ ܚܵܙܹ̇ܿܐ ܠܲܟܼܝܵܢ ܪܘܼܚܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ\nܐܲܝܟܲܢ ܕܵܐܹ̇ܝܢ ܠܡܸܬܿܬܿܕܿܝܼܢܵܢܹ̈ܐ ܕܟܼܣܹܝܢ ܡܸܢܹܗ ܀ :ܘܐܸܢ ܠܵܐ ܕܐܹ̇ܝܢ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܐܲܝܠܹܝܢ ܕܲܚ̣ܛܵܘ\nܐܲܝܟܵܐ ܗ̄ܝܼ ܡ̇ܕܹܝܢ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܕܗܘ̤ ܕܐܹ̇ܝܢ ܟܠ ܀ :ܨܲܥܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܩܲܒܸܿܠ ܕܝܼܢܵܐ ܕܲܢܕܼܘܼܢ ܟܠܵܐ\nܘܠܵܐ ܫܲܠܝܼܛ ܠܹܗ ܕܢܸܚܙ̣ܐ ܟܝܵܢܹ̈ܐ ܕܡܸܬܿܬܿܕܿܝܼܢܵܢܹ̈ܐ ܀ :ܕܕܲܝܵܢܘܼܬܼܵܐ ܕܥܲܠ ܩܲܒܸܿܠ ܫܲܪܝܼܪܵܐ ܠܲܢ\nܘܲܕܼܚܵܙܹ̇ܐ ܠܗܘܿܢ ܠܡܸܬܿܬܿܕܼܝܼܢܵܢܹ̈ܐ ܠܲܝܬܿ ܦܘܼܠܵܓܼܵܐ ܀ :ܘܐܸܢܗܘ̤ ܕܚܵܙܹ̇ܐ ܠܲܕܼܠܵܐ ܪܘܼܟܵܒܼ ܐܲܝܟ ܡ̇ܐ ܕܚܵܙܹ̇ܐ\nܡ̇ܕܹܝܢ ܐܵܦ ܠܲܢ ܡܸܬܼܝܲܗܒܵܐ ܠܲܢ ܗܵܕܹܐ ܚܙܵܬܼܵܐ ܀ :ܚܵܙܹ̇ܝܢܲܢ ܓܹܝܪ ܠܲܟܼܝܵܢ ܪܘܼܚܵܐ ܘܲܠܢܲܦܫ̈ܬܲܢ\nܘܬܼܵܗ̇ܪܵܐ ܢܲܦܫܵܐ ܒܲܬܼܗܝܼܪ̈ܵܬܼܵܐ ܕܗܵܘ̈ܝܵܢ ܨܹܐܕܹܝܗ̇ ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܕܚܵܙܹ̇ܐ ܟܝܵܢܲܢ ܠܲܕܼܠܵܐ ܡܟܲܝܲܢ\nܘܪܵܗ̇ܛܵܐ ܚܙܵܬܲܢ ܥܲܠ ܟܠ ܒܸܪ̈ܝܵܢ ܩܲܠܝܼܠܵܐܝܼܬܼ ܀","english":"The end of all becomes a man at that time, and he completes his hunt, that which is spoken and the hidden one is sealed. Like a creator he examines the taste of the hidden mysteries, and he attains the vision of seeing the nature of spiritual beings. The great wonder that is difficult for his wonder to be believed, that he sees a nature standing, a height without a body. And he also sees his own self, how it is, and he raises it to its bodilessness at the time of its being. And if a man says that this is difficult to be believed, he asks that he might see Christ for the spiritual ones. And if he does not see the exact spirit without a body, how does he run to the things that are known, which are hidden from him? And if he does not run to the spiritual ones, those who have sinned, where is that city that is written of, of him who runs to all? It is a great wonder that receives judgment of the knowledge of all, and it is not permitted for him to see the natures of the things that are known. For the judgment that is upon him receives a true one for himself, and for seeing the things that are known there is no division. And if he who sees the bodiless one, as he sees, how is this vision also given to us? For we see the exact spirit and our souls, and the wonder itself in the clear things that are for its hunt. It is a great wonder that sees our nature without a body, and our vision runs over all creatures quickly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the visionary capacity of spiritual beings to perceive bodiless natures, including their own, and contrasts this with human limitations. The 'great wonder' is the ability to see the bodiless, which is difficult for humans to believe.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) means 'nature' or 'essence', here referring to the intrinsic nature of spiritual beings, distinct from physical bodies.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܵܐ ܪܘܼܟܵܒܼ","severity":"info","text":"The phrase ܠܵܐ ܪܘܼܟܵܒܼ (lā rukkāḇ) means 'without body' or 'bodiless', a key concept in Narsai's anthropology describing the incorporeal state of spiritual beings and the soul.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East, known for his metrical homilies on eschatological and ascetic themes. This passage reflects his interest in the nature of spiritual beings and the limits of human perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rhetorical pattern: a statement of wonder, a hypothetical objection ('if a man says...'), and a series of conditional questions that explore the logical consequences of the vision. This structure is typical of Narsai's dialectical style.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, such as 'the end of all becomes a man' (ܣܵܟܼܵܐ ܕܟܼܠܵܐ ܗܵܘܹ̇ܐ ܐ̄ܢܵܫܵܐ), which may refer to Christ or to a transformed human at the end times. The translation follows the latter reading.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the end of all' (ܣܵܟܼܵܐ ܕܟܼܠܵܐ) is ambiguous: it could refer to Christ as the eschatological figure or to a generic human. The translation takes it as 'a man'.","The phrase 'the hidden one is sealed' (ܘܲܨܠܸܡ ܟܲܣܝܵܐ) is unclear; it may refer to a secret being sealed or to a person being sealed off."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":":ܘܐܸܢ ܥܲܣܩܵܐ ܠܹܗ ܠܲܡܗܲܝܡܵܢܘܼ ܠܐܲܝܢܵܐ ܕܫܵܡܲ݁ܥ\nܬܵܢܹܐ ܚܙܵܬܹܗ ܐ̄ܚܪܹܬܼܵܐ ܕܪܲܒܵܐ ܛܵܒܼ ܡ̣ܢ ܗܵܠܹܝܢ ܀ :ܡܫܝܼܚܵܐ ܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ ܘܫܲܠܝܼܛ ܥܲܠ ܟܠ\nܚܵܙܹ̇ܝܢܲܢ ܠܹܗ ܚܲܬܿܝܼܬܼܵܐܝܼܐܼ ܐܲܝܟ ܡ̇ܐ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܐܵܪܵܐ ܓܲܒܼܪܵܐ ܠܡܲܠܟܵܐ ܕܥܲܠ ܟܠ ܚܵܙܹ̇ܝܢܲܢ ܠܹܗ\nܘܠܲܡܫܲܡܫܵܢܹ̈ܐ ܕܣܵܘܿܪܘܼܬܹܗ ܠܵܐ ܚܵܙܹ̇ܝܢܲܢ ܀ :ܐܹܝܢ ܚܵܙܹ̇ܝܢܲܢ ܠܡܲܠܟܵܐ ܡܫܝܼܚܵܐ ܘܲܠܪ̈ܘܼܚܵܢܹܐ\nܘܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܡܸܕܸܿܡ ܕܲܟܼܣܸܐ ܡ̣ܢ ܪܸܥܝܵܢܲܢ ܀ :ܠܚܲܕܼ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܠܵܐ ܚܵܙܹ̇ܝܢܲܢ ܫܲܪܝܼܪܵܐܝܼܬܼ\nܠܗܵܘ̇ ܕܲܡܥܲܠܲܝ ܟܝܵܢܵܐ ܕܫܘܼܒܼܚܹܗ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܗܵܘ̇ ܗ̄ܘ̣ ܒܲܠܚܘܿܕܼ ܠܵܐ ܚܵܙܹ̇ܝܢܲܢ ܘܠܵܐ ܟܠ ܟܠܹܗ\nܒܲܕܼܠܵܐ ܡܲܨܝܵܐ ܕܬܸܚܙܹܝܘܗܝ ܥܲܝܢܵܐ ܕܟܼܠ ܕܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣ ܀ :ܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܐܲܠܵܗܘܼܬܼܵܐ ܡ̣ܢ ܬܘܼܩܵܢܹ̈ܝܗ̇\nܠܵܐ ܠܡܵܝܘܿܬܹ̈ܐ ܘܠܵܐ ܠܪ̈ܘܼܚܵܢܹܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀ :ܥܒܼܝܼ̈ܕܹܐ ܐܸܢܘܿܢ ܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܟܡܵܐ ܐܸܢ ܪܵܡܝܼܢ\nܘܠܵܐ ܫܲܠܝܼܛܝܼܢ ܠܡܸܚܙܵܐ ܟܝܵܢܵܐ ܕܬܲܩܸܢ ܐܸܢܘܿܢ ܀ :ܠܲܢ ܫܲܠܝܼܛ ܠܲܢ ܠܡܸܚܙܵܐ ܕܝܼܠܗܘܿܢ ܘܗܸܢܘ̣ܿܢ ܕܝܼܠܲܢ\nܒܗܵܝ̇ ܕܲܫܘܹܝܢܲܢ ܒܚܲܕܼ ܬܘܼܩܵܢܵܐ ܕܡ̣ܢ ܒܵܪܘܿܝܵܐ ܀ :ܡ̣ܢ ܒܵܪܘܿܝܵܐ ܡܸܬܼܝܲܗ̄ܒܵܐ ܠܲܢ ܚܙܵܬܼܵܐ ܕܬܲܗܪܵܐ\nܘܡܸܬܼܒܲܩܹܝܢܲܢ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܒܥܲܝܢܹ̈ܐ ܕܪܘܼܚܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܚܵܙܹ̇ܝܢ ܬܲܡܵܢ ܐ̄ܢܵܫܵܐ ܒܐ̄ܢܵܫܵܐ\nܘܠܵܐ ܡܸܬܼܥܵܘܟܼܝܼܢ ܡ̣ܢ ܕܲܠܡܸܚܙܵܐ ܕܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܀ ܩܵܝ̇ܡܝܼܢ ܒܪܵܘܡ̇ܐ ܘܚܵܙܹ̇ܝܢ ܕܐܲܝܟܵܐ ܫܪܹܝܢ ܚܲܛܵܝܹ̈ܐ:\nܐܵܦ ܚܲܛܵܝܹ̈ܐ ܪܵܗܛܵܐ ܚܙܵܬܼܗܘܿܢ ܠܪܵܘܡ̇ܐ ܕܲܠܥܸܠ ܀","english":"And it is difficult for him to believe the sign of hearing. His vision, the second one of the great one, is better than these. Christ the king who reigns over all and rules over all, they see him truly as he is. For the man sees the king over all, and he does not see the ministers of his mysteries. He sees the king Christ and the spirits, and there is nothing in creation hidden from their sight. Only one thing they do not see truly: that which is above nature, whose glory is hidden from the seers. Only that one they do not see, nor can the whole eye of all that is created see him. The divinity is not visible from its signs, neither to mortals nor to spirits without a body. For even spirits are created, however high they may be, and they are not able to see the nature that establishes them. They are not able to see their own kind, nor we ours, in that we are placed in one sign from the Creator. From the Creator a vision of the door is given to us, and we are examined by that sign through the eyes of the spirit. They see the great door there, a man in a man, and they are not hindered from seeing the height and depth. They stand in the height and see where the sinners are settled. Even the sinners run, their vision toward the height above.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the visibility of Christ the king and the spirits with the invisibility of the divine nature itself, which remains hidden even from spiritual beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܘܼܩܵܢܵܐ","severity":"info","text":"The Syriac term ܬܘܼܩܵܢܵܐ (tuqqāḇā) means 'sign' or 'token', here referring to the visible manifestation or mark through which the divine is apprehended, though not directly seen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's emphasis on the invisibility of the divine nature to all created beings, including spirits, reflects the broader Syriac theological tradition influenced by Evagrian and Pseudo-Dionysian apophaticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the difficulty of belief, to the vision of Christ and spirits, to the limitation of that vision regarding the divine nature, and finally to the vision of the 'great door' and the judgment of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'a man in a man' (ܐ̄ܢܵܫܵܐ ܒܐ̄ܢܵܫܵܐ) is ambiguous: it may refer to the incarnate Christ or to a visionary experience of the inner self; the context of the 'great door' suggests an eschatological vision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great door' (ܬܲܗܪܵܐ ܪܲܒܵܐ) is not specified; it may be a portal to the divine realm or a metaphor for the eschaton.","The phrase 'a man in a man' could be read as a reference to the incarnate Christ or to a spiritual perception of the human soul."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":":ܒܗܵܕܹܐ ܚܙܵܬܼܵܐ ܚܵܫ̇ܝܼܢ ܣܲܓܿܝܼ ܓܲܒܵܐ ܕܒܼܝܼܫܹ̈ܐ\nܘܲܡܫܲܬܩܵܐ ܠܗܘܿܢ ܛܵܒܼ ܡ̣ܢ ܢܸܓܼ̈ܕܹܿܐ ܕܲܩܼܓܹܗܲܢܵܐ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܣܵܓܹ̇ܝܢ ܥܠܲܝܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܐܲܪܥܵܐ\nܡ̇ܐ ܕܡܸܬܼܒܲܩܹܝܢ ܒܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܵܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܀ :ܘܐܸܢ ܐ̄ܢܵܫ ܬܵܒܲܥ̇ ܕܐܲܝܟܲܢ ܚܵܫܹ̇ܝܢ ܠܵܐ ܚܵܫܘܿܫܹ̈ܐ\nܬܵܒܲܥ̇ ܐ̄ܢܵܐ ܠܹܗ ܕܐܲܝܟܲܢ ܚܵܐܹ̇ܫ ܟܝܵܢܵܐ ܕܕܲܝܘܹ̈ܐ ܀ :ܘܐܸܢ ܬܘܼܒܼ ܬܵܢܹܿܐ ܕܐܵܦܠܵܐ ܕܲܝܘܹ̈ܐ ܚܵܫ̇ܝܼܢ ܬܲܡ̇ܢ\nܐܵܡܲ݁ܪ ܐ̄ܢܵܐ ܠܹܗ ܕܡܲܢ̣ܘܼ ܡ̇ܕܹܝܢ ܒܘܼܚܪܵܢ ܕܝܼܢܵܐ ܀ :ܘܐܸܢ ܐܝܼܬܼ ܕܝܼܢܵܐ ܐܝܼܬܼ ܐܵܜ ܚܲܫܵܐ ܠܡܸܬܿܬܿܕܿܝܼܢܵܢܹ̈ܐ\nܘܐܸܢ ܒܲܝܬܿ ܚܲܫܵܐ ܒܲܛܝܼܠ ܕܝܼܢܵܐ ܘܫܸܡ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܘܐܸܢ ܠܲܝܬܿ ܕܝܼܢܵܐ ܘܠܵܐ ܟܹܐܢܘܼܬܼܵܐ ܕܒܵܚ̇ܪܵܐ ܠܐ̄ܢܵܫܵܐ\nܒܲܛܝܼܠ ܡ̇ܕܹܝܢ ܪܲܗܛܵܐ ܕܟܹܐܢܹ̈ܐ ܘܲܕܼܡܲܠܲܐܟܹ̈ܐ ܀ :ܐܸܢܗܘ̤ ܕܐܝܼܩܹܐ ܠܐܝܘܼ ܐܲܪ̈ܥܵܢܹܐ ܘܲܡܫܲܝܵܢܹ̈ܐ\nܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܣܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܒܐܲܝܠܹܝܢ ܕܲܣܥ݂ܲܪ ܀ :ܠܵܐ ܟܹܐܝܢ ܕܐܲܪܡܝܼ ܗܸܪܓܵܐ ܕܥܲܡܠܹ̈ܐ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܲܗ̣ܦܲܟ ܘܐܲܫܘܝܼ ܠܛܵܒܹ̈ܐ ܘܒܼܝܼܫܹ̈ܐ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܀ :ܠܡܵܢ ܟܲܝ ܐܲܣܓܿܝܼ ܙܢܲܝ̈ ܙܘܼܗܵܪܹ̈ܐ ܕܥܲܠ ܒܝܼ̈ܫܬܼܵܐ\nܘܕܿܓܸܿܠ ܐܸܢܘܿܢ ܒܠܵܐ ܬܲܒܼܥܵܬܼܵܐ ܕܥܲܠ ܚܲܛܵܝܹ̈ܐ ܀ :ܐܘܿܗ ܠܵܐ ܫܲܪܝܼܪ ܒܸܕܼܝܵܐ ܕܝܸܠܕܲܬ̤ ܡܲܪܵܚܘܼܬܼܵܐ\nܘܡܲܪܵܚܸܐܝܼܬܼ ܥܸܕܼܠܹ̇ܬܼ ܐܵܦ ܐ̄ܢܵܐ ܠܪܸܡܙܵܐ ܟܹܐܢܵܐ ܀ :ܟܹܐܝܢ ܒܘܼܪܵܢܹܗ ܕܗܵܘ̇ ܕܲܝܵܢ̇ܐ ܕܕܼܵܐܹ̇ܝܢ ܟܠܵܐ\nܘܫܲܪܝܼܪܵܐܝܼܬܼ ܝܵܗܹ̇ܒܼ ܛܘܼܒܹ̈ܐ ܘܡܲܣܪܲܚ ܢܸܓܼ̈ܕܹܿܐ ܀ :ܛܘܼܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܡܠܸܐ ܒܘܼܚܪܵܢܹܗ ܐܲܝܟ ܡ̇ܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܠܲܝܬܿ ܐܵܬܼܘܼܬܼܵܐ ܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܪܫܝܼܡܵܐ ܒܣܸܦܪ̈ܵܘܗܝ ܀","english":"In this vision the evil one is greatly pained, and he is silenced more than by the cords of the judgment. Cords are woven abundantly over the sons of the earth when they are revealed in the greatness of the glory of the heavenly ones. And if a man says that the pained do not feel, he says that it is as if the nature of the demons feels. And if again he says that even the demons do not feel at all, he says that there is no judgment of justice. And if there is justice, there is also pain for the judged; and if there is pain, justice is null and the name of righteousness is void. And if there is no justice and no righteousness that judges a man, the whole race of the righteous and the angels is null. For if it were fitting for the earthly and the heavenly, the Creator would not have acted righteously in what he did. He did not rightly cast the thought of labors upon speech, and turn and equate the good and the evil in one equality. Why then did he multiply the signs of warning concerning evils, and decree them without penalty upon sinners? O, this is not true, the lie of the mother of wantonness, and wantonly she also deceived the man at the righteous sign. For righteous is the judgment of that judge who judges all, and truly he gives rewards and arranges cords. Rewards and cords fill his judgment as it is written, and there is no sign that is not righteously inscribed in his books.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The Syriac term kēnūṯā (righteousness) is used here in a forensic sense, distinct from the more general ṭābūṯā (goodness). Narsai contrasts it with justice (dīnā) to argue that without pain for the judged, both concepts collapse.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܠܲܝܬܿ ܐܵܬܼܘܼܬܼܵܐ ܕܠܵܘ ܟܹܐܢܵܐܝܼܬܼ ܪܫܝܼܡܵܐ ܒܣܸܦܪ̈ܵܘܗܝ","severity":"info","text":"The phrase 'no sign that is not righteously inscribed in his books' echoes the apocalyptic motif of heavenly books (cf. Dan 7:10; Rev 20:12). Narsai uses it to affirm the divine record of judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The term dīnā (judgment) here refers to eschatological justice, a central theme in Narsai's homilies. The passage argues that if the wicked feel no pain, then divine justice is meaningless, a point directed against Origenist or universalist views.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a logical chain: if the pained do not feel, then demons lack sensation; if demons lack sensation, there is no judgment; if no judgment, then righteousness is void; if void, then the race of the righteous and angels is null. Narsai refutes each step to affirm the reality of hell.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿܗ ܠܵܐ ܫܲܪܝܼܪ ܒܸܕܼܝܵܐ ܕܝܸܠܕܲܬ̤ ܡܲܪܵܚܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'the lie of the mother of wantonness' is obscure. It may refer to a heretical teaching personified as a female figure, possibly associated with Messalian or other ascetic errors. The Syriac allows multiple identifications.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother of wantonness' is not specified; it may be a rhetorical figure for heresy or a specific opponent.","The phrase 'cords of the judgment' could be metaphorical for binding punishments or literal cords used in torture."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":":ܡܲܪܵܚܘܼܬܼܵܐ ܕܲܓܿܠܲܬ̤ ܐܸܢܹܝܢ ܠܫܲܪܝܼܪ̈ܵܬܼܵܐ\nܒܗܵܝ̇ ܕܲܡܥܵܕܼܵܐ ܗ̄ܝܼ ܠܡܸܬܼܥܲܕܵܠܘܼ ܡܲܪܵܚܵܐܝܿܬܼ ܀ :ܛܵܒܼ ܫܲܪܝܼܪ̈ܵܢ ܫܲܪܒܼܪ̈ܵܬܼܵܐ ܕܲܒܼܝܘܿܡ ܕܝܼܢܵܐ\nܘܲܒܼܣܘܼܥܪ݁ܵܢܹܐ ܓܠܲܝܵ̈ܐ ܗܵܘ̈ܝܵܢ ܐܲܝܟ ܕܐܲܡܝܼܪ݁ܵܢ ܀ :ܝܵܘܡ̇ܐ ܕܕܼܝܼܢܵܐ ܓܵܠܹ̇ܐ ܚܲܝܠܵܐ ܕܣܘܼܟܵܠܲܝ̈ܗܘܿܢ\nܘܒܼܵܗ̇ܬܿܝܼܢ ܣܲܟܼܠܹ̈ܐ ܕܲܥܕܲܠܘ ܐܸܢܹܝܢ ܡܲܪܵܚܵܐܝܼܬܼ ܀ :ܘܛܵܟ ܒܲܩܢܘܿܡܗܘܿܢ ܝܵܠ̇ܦܝܼܢ ܚܲܝܠܹܗ ܕܕܼܝܼܢܵܐ ܟܹܐܢܵܐ\nܟܲܕܼ ܡܸܬܼܚܲܝܒܼܝܼܢ ܒܚܲܝܵܒܼܘܼܬܼܵܐ ܕܥܘܼܕܵܠܲܝ̈ܗܘܿܢ ܀ :ܫܠܵܘ ܡܲܪ̈ܵܚܹܐ ܡ̣ܢ ܥܸܕܼܠܵܝܵܐ ܡܠܸܐ ܫܘܼܒܼܗܵܪܵܐ\nܘܨܘܼܬܼܘ ܬܲܩܢܵܐܝܼܬܼ ܫܲܪܒܹܿܗ ܕܕܼܝܼܢܵܐ ܕܗܵܘܹ̇ܐ ܒܚܲܪܬܼܵܐ ܀ :ܟܹܐܝܢ ܗ̄ܘ̣ ܕܝܼܢܵܐ ܘܠܵܐ ܡܸܬܼܡܲܠܲܠ ܙܢܵܐ ܕܟܹܐܢܘܼܬܹܗ\nܘܣܵܗ̇ܕܿܝܼܢ ܟܹܐܢܹ̈ܐ ܐܵܦ ܥܵܘܵܠܹ̈ܐ ܥܲܠ ܟܹܐܢܘܼܬܹܗ ܀ :ܠܵܗ̇ ܠܟܹܐܢܘܼܬܹܗ ܡܙܲܕܿܩܝܼܢ ܐܲܟܚ̄ܕܼ ܛܵܒܹ̈ܐ ܘܒܼܝܼ̈ܫܹܐ\nܘܲܡܚܲܬܿܡܝܼܢ ܠܹܗ ܠܲܓܼܙܵܪ ܕܝܼܢܹܗ ܒܪܸ̈ܥܝܵܢܲܗܘܿܢ ܀ :ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ ܗܵܘܹ̇ܝܢ ܬܲܡ̇ܢ ܪܸ̈ܥܝܵܢܲܝܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܕܵܝ̇ܢܝܼܢ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ ܀ :ܡܸܠܬܼܵ ܕܲܫܡ݂ܲܥܘ ܕܵܝ̇ܢܵܐ ܥܲܡܗܘܿܢ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܗ̤ܝ ܬܵܒܼܵܥܵܐ ܠܗܘܿܢ ܥܝܵܪܵܬܵܐ ܕܫܲܡ̣ܗܘܗ̇ ܘܲܗܦܲܟܼܘ ܛܲܠܡ̣ܘܗ̇ ܀ :ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ ܚܲܬܸܿܡ ܘܐܸܡ݂ܲܪ ܒܡܸܠܬܼܵܐ ܕܐܵܡܹܝܢ\nܕܟܼܠ ܠܲܡ ܡܲܡܠܵܐ ܕܠܵܐ ܟܹܐܝܢ ܡܲܡܠܠܹܗ ܒܕܼܝܼܢܵܐ ܥܵܐܹ̇ܠ ܀ :ܕܝܼܢܵܐ ܗ̄ܘ̣ ܟܹܐܢܵܐ ܗ̄ܘ̣ ܟܹܐܢܵܐ ܕܒܼܵܚܲ݁ܪ ܟܠܵܐ ܒܝܵܘܡ̇ܐ ܕܕܝܼܢܵܐ\nܘܲܒܼܟܹܐܢܘܼܬܹܗ ܦܵܪܹܫ ܟܹܐܢܹ̈ܐ ܡ̣ܢ ܥܵܘܠܹ̈ܐ ܀ :ܚܲܕܼ ܠܲܡ ܡܸܬܿܕܿܒܲܪ ܘܲܐ̄ܚܪܹܝܢ ܡܸܫܬܿܒܸܩ ܗܵܕܼܵܐ ܗ̄ܝܼ ܕܣܵܥܲ݁ܪ\nܚܲܕܼ ܠܲܫܡܲܝܵܐ ܘܚܲܕܼ ܥܲܠ ܐܲܪܥܵܐ ܓܘܼܢܚܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܀","english":"The wantonness of the lie is compared to the truths, in that it is accustomed to being wantonly compared. The true judgments of the day of judgment are good, and in the mysteries they are revealed as they were spoken. The day of judgment reveals the power of their understanding, and the fools who compared the lie wantonly are shamed. And again, in their standing they learn the power of the true judgment, when they are convicted by the guilt of their comparisons. The wanton ones cease from comparing, filled with pride, and they listen accurately to the narrative of the judgment that will be at the end. The true judgment is one that cannot be spoken, a little of its truth, and even the wicked bear witness to its truth. The good and the evil together do not deny its truth, and they seal the decree of its judgment with their minds. Their minds become a furnace of testing there, and they judge their standings without error. The word they heard, the judge with them as it is written, and it follows them, the interpretation of its name, and they turned its shadow. The chief of judges sealed and said with the word of amen, that every mouth that does not speak truth speaks in judgment that enters. Judgment is truth, truth that at the end silences all on the day of judgment, and in its truth it separates the true from the wicked. One is led and another is left behind; this is what happens: one to heaven and one on earth, a great abyss.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܵܚܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܡܲܪܵܚܘܼܬܼܵܐ (marraḥūṯā) denotes 'wantonness' or 'licentiousness,' here personified as the lie's characteristic, contrasting with the truth of judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܝܼܢܵܐ","severity":"info","text":"The word ܕܝܼܢܵܐ (dīyānā) means 'judgment' or 'judge,' used throughout for the eschatological judgment; its repetition underscores the forensic nature of the end-time events.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܬܼܵ ܕܲܫܡ݂ܲܥܘ ܕܵܝ̇ܢܵܐ ܥܲܡܗܘܿܢ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The phrase 'the word they heard, the judge with them as it is written' likely alludes to scriptural authority for judgment, possibly echoing John 5:30 or similar passages on the judge's role.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ","severity":"info","text":"The image of minds as a 'furnace of testing' (ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ) reflects a common Syriac ascetic trope of judgment as a refining fire, paralleling Narsai's homiletic emphasis on moral discernment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a contrast between wanton comparison and true judgment to a narrative of the judgment day, culminating in a binary outcome (one led to heaven, one left on earth), typical of Narsai's eschatological schema.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܗܦܲܟܼܘ ܛܲܠܡ̣ܘܗ̇","severity":"caution","text":"The phrase 'they turned its shadow' (ܘܲܗܦܲܟܼܘ ܛܲܠܡ̣ܘܗ̇) is obscure; it may indicate a perversion of interpretation, but the exact referent (the word's shadow?) is ambiguous in the Syriac.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chief of judges' (ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ) is unclear—possibly a divine or angelic figure.","The phrase 'they turned its shadow' (ܘܲܗܦܲܟܼܘ ܛܲܠܡ̣ܘܗ̇) lacks a clear antecedent, leaving the object of transformation uncertain."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":":ܐܲܝܟܵܐ ܕܦܲܓܼܪܵܐ ܬܲܡ̇ܢ ܐܲܡܝܼܪ ܕܢܸܗܘܘܿܢ ܢܸܫܪܹ̈ܐ\nܦܲܓܼܪܵܐ ܡܫܝܼܚܵܐ ܗ̄ܘ̣ ܘܢܸܫܪܹ̈ܐ ܟܹܐܢܹ̈ܐ ܕܥܵܐ̇ܠܝܼܢ ܥܲܡܹܗ ܀ :ܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ ܦܲܓܼܪܵܐ ܡܫܝܼܚܵܐ ܥܵܐ̇ܠܝܼܢ ܟܹܐܢܹ̈ܐ\nܘܡܲܚܲܕܹܿܐ ܠܗܘܿܢ ܒܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܕܠܲܝܬܿ ܒܹܗ ܥܲܡܠܵܐ ܀ :ܠܲܝܬܿ ܒܹܗ ܥܲܡܠܵܐ ܒܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܘܪܘܼܚܵܢܵܐܝܼܬܼ ܡܸܬܿܬܿܪܣܹܝܢ ܒܹܗ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܢܵܚ̇ܝܼܢ ܬܲܡ̇ܢ ܡ̣ܢ ܥܲܡܠܲܝ̈ܗܘܿܢ\nܘܬܼܘܼܒܼ ܠܵܐ ܥܵܡ̇ܠܝܼܢ ܦܲܓܼܪܵܢܵܐܝܼܬܼ ܘܢܲܦܫܵܢܵܐܝܼܬܼ ܀ :ܒܪܘܼܚ ܡܸܬܿܬܲܪܣܹܝܢ ܒܗܵܘ̇ ܬܘܼܪܣܵܝܵܐ ܕܠܵܐ ܬܘܼܪܣܵܝܵܐ\nܘܠܵܐ ܡܸܣܬܲܢܩܝܼܢ ܥܲܠ ܚܘܼܫܵܚܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܚܵܐܹ̇ܝܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ\nܘܥܲܡ ܡܲܠܲܐܟܹ̈ܐ ܥܢܹܝܢ ܘܥܲܡܝܼܠܝܼܢ ܒܪ̈ܘܼܚܸܵܢܝܵܬܼܵܐ ܀ :ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܗܵܪܓܿܝܼܢ ܬܲܡ̇ܢ ܐܲܝܟ ܪ̈ܘܼܚܵܢܹܐ\nܒܲܕܼܠܲܝܬܿ ܬܲܡ̇ܢ ܥܲܡܠܵܐ ܫܚܝܼܩܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܀ :ܢܝܵܚܬܵܐ ܗ̄ܝܼ ܪܲܒܿܬܼܵܐ ܕܢܵܚ̇ܝܼܢ ܬܲܡ̇ܢ ܫܚܝܼܩܲܝ̈ ܒܐܲܪܥܵܐ\nܘܐܲܡܝܼܢܝܼܢ ܒܵܗ̇ ܘܠܵܐ ܡܸܣܬܲܒܼܥܵܐ ܐܲܡܝܼܢܘܼܬܼܵܗ̇ ܀ :ܐܲܡܝܼܢܵܐܝܼܬܼ ܬܵܡ̇ܗܝܼܢ ܘܬܼܵܗ̇ܪܝܼܢ ܒܲܢܝܵܚܲܝ̈ܗܘܿܢ\nܕܲܟܼܡܵܐ ܡܢܵܚܝܼܢ ܘܲܟܼܡܵܐ ܫܒܼܝܼܚܝܼܢ ܦܘܼܪ̈ܥܵܢܲܝܗܘܿܢ ܀ :ܘܛܵܟ ܬܵܢܹ̇ܝܢ ܠܵܗ̇ ܠܡܸܠܲܬܼ ܦܵܘܠܘܿܣ ܥܲܡܹܗ ܕܦܵܘܠܘܿܣ\nܕܠܵܐ ܠܲܡ ܫܵܘܹ̇ܝܢ ܚܲܫܹ̈ܐ ܕܙܲܒܼܢܵܐ ܠܕܼܵܫܢܹ̈ܐ ܕܫܘܼܒܼܚܲܢ ܀ :ܙܥܘܿܪܝܼܢ ܚܲܫܲܝ̈ܢ ܟܲܕܼ ܢܸܬܼܦܲܚܡܘܼܢ ܥܲܡ ܦܘܼܪܥܵܢܲܢ\nܘܠܵܐ ܡܸܕܹܿܡ ܗ̄ܘ̣ ܥܵܠܡܵܐ ܕܙܲܒܼܢܵܐ ܥܲܡ ܬܸܫܒܿܘܿܚܬܿܢ ܀ :ܫܒܼܝܼܚܞ ܘܲܡܝܲܬܲܪ ܐܲܓܼܪܵܐ ܕܫܵܩ̇ܠܝܼܢ ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܠܵܐ ܡܬܲܢܹܝܢ ܠܹܗ ܘܠܵܐ ܡܸܬܿܬܲܢܸܐ ܐܲܟܼܡܵܐ ܕܐܝܼܬܼܵܘܗܝ ܀","english":"Where the body is wholly pure, it is said that it will be the body of Christ, and the pure ones who enter with him. Where the body of Christ is, the pure ones enter, and they delight in that pleasure which has no toil. There is no toil in that spiritual pleasure, and spiritually the body and soul are renewed in it. The body and soul live wholly free from their labors, and they no longer toil bodily and spiritually. In spirit they are renewed in that renewal which has no renewal, and they do not become weary over the darkness of the body and soul. Spiritually they live a life without end, and with the angels they rejoice and labor in spiritual things. In spiritual things they wholly rejoice like spirits, without the hateful toil of earthly things. It is a great wonder that they live wholly buried in the earth, and they are sated with it, and its satiety is not satiated. Continually they wonder and marvel at their joys, how great they are and how glorious their rewards are. And this agrees with the word of Paul, with Paul himself, that the pains of the contest are not equal to the crowns of glory. Their pains are small when compared with their rewards, and the world of the contest is nothing compared with the praise. Glorious and excellent is the reward they receive in the kingdom, and it is not diminished, nor is it diminished as to how great it is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܓܼܪܵܐ ܡܫܝܼܚܵܐ","severity":"info","text":"The phrase 'body of Christ' (ܦܲܓܼܪܵܐ ܡܫܝܼܚܵܐ) here refers to the resurrected or glorified body, not the eucharistic body, as the context is eschatological renewal.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to Paul (ܦܵܘܠܘܿܣ) and the comparison of contest pains to crowns of glory echoes 1 Cor 9:24–27 or similar Pauline passages on athletic imagery for spiritual reward.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the body and soul living 'wholly buried in the earth' (ܫܚܝܼܩܲܝ̈ ܒܐܲܪܥܵܐ) while rejoicing reflects Narsai's eschatological vision of the intermediate state or resurrection, common in Syriac tradition.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the day of judgment from the previous passage, shifting from the shaming of fools to the positive description of the blessed state of the pure.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The notion of 'spiritual pleasure' (ܒܘܼܣܵܡܵܐ ܪܘܼܚܵܢܵܝܵܐ) without toil parallels earlier Syriac ascetical literature, e.g., Ephrem's Hymns on Paradise, where the blessed experience effortless joy.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'renewal which has no renewal' (ܬܘܼܪܣܵܝܵܐ ܕܠܵܐ ܬܘܼܪܣܵܝܵܐ) is paradoxical; it may indicate a state beyond temporal change, but the exact nuance is ambiguous in the Syriac.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pure ones' (ܟܹܐܢܹ̈ܐ) is not specified—whether they are saints, ascetics, or all the righteous.","The phrase 'wholly buried in the earth' (ܫܚܝܼܩܲܝ̈ ܒܐܲܪܥܵܐ) could refer to physical death or a spiritual state; the text does not clarify."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":":ܒܪܸ̈ܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ ܚܵܙܹ̇ܝܢ ܫܘܼܒܼܚܵܐ ܕܫܘܼܒܼܚܵܐ ܕܲܒܼܗܘܿܢ\nܘܲܡܫܲܒܿܚܝܼܢ ܠܹܗ ܠܲܡܫܲܒܿܚܵܢܗܘܿܢ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ ܀ :ܠܲܡܫܲܒܿܚܵܢܗܘܿܢ ܚܵܙܹ̇ܝܢ ܟܠܫܵܥ ܒܐܲܡܝܼܢܘܼܬܼܵܐ\nܘܲܡܩܲܪܒܼܝܼܢ ܠܹܗ ܕܸܒܼܚܹ̈ܐ ܠܹܗ ܕܸܒܼܚܹ̈ܐ ܕܟܲܝܝܵ̈ܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܠܗܵܘ̇ ܕܲܝܢܵܐ ܕܡܸܢܗܘܿܢ ܚܵܙܹ̇ܝܢ ܒܥܲܝܢܹ̈ܐ ܘܗܵܘܢܵܐ\nܠܵܘ ܠܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܐܸܬܼܚܲܙܝܲܬ̤ ܘܠܵܐ ܡܸܬܼܚܲܙܝܵܐ ܀ :ܠܐܝܼܬܼܝܵܐ ܕܐܝܼܬܼܵܘܗܝ ܠܵܐ ܡܨܸܐ ܠܡܸܚܙܸܐ ܥܒܼܝܼܕܼܵܐ ܕܲܥܒܼܝܼܕܼ\nܒܗܵܝ̇ ܕܐܝܼܬܼܘܼܬܼܵܐ ܪܵܡ ܗ̄ܘ̣ ܟܝܵܢܵܗ̇ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܗܵܘ̇ ܪܲܒܿܟܿܘܼܡܪܹ̈ܐ ܕܡܸܢܲܢ ܚܵܙܹ̇ܝܢ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ\nܠܗܵܘ̇ ܕܵܡܡܲܠܠܸܐ ܪܲܒܿܘܼܬܼ ܡܞܘܼܡܪܵܐ ܕܲܚܠܵܦ ܚܲܝܲܝ̈ܢ ܀ :ܒܗܵܢܵܐ ܛܘܼܦܣܵܐ ܩ̣ܪܵܝܗܝ ܟܵܪܘܿܙܵܐ ܫܠܝܼܚܵܐ ܘܟܘܼܡܪܵܐ\nܘܫܲܪܝܼܪ ܘܲܒܼܚܕܼ ܠܐܲܝܢܵܐ ܕܥܲܒܼ݂ܕܹܿܗ ܛܵܒܼ ܡ̣ܢ ܡܘܼܫܹܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܓ̣ܒܼܵܝܗܝ ܡ̣ܢ ܟܠܵܐ ܗܵܘ̇ ܡ̇ܪܹܟܿܠ\nܕܢܸܗܘܸܐ ܡܡܲܠܸܐ ܕܘܼܟܲܐܬܼ ܝܵܢܹܗ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܕܘܼܟܲܬܼ ܡ̇ܪܵܐ ܡܡܲܠܸܐ ܠܐ̄ܢܵܫܵܐ ܘܲܠܪ̈ܘܸܚܵܢܹܐ\nܘܡ̇ܐ ܕܲܚܙ̣ܵܐܘܼܗܝ ܢܵܚ̣ܘ ܙܵܘܗܲܝ̈ܗܘܿܢ ܒܲܠܡܹܐܝܢ ܦܲܓܼܪܹܗ ܀ :ܒܢܵܘܣܵܐ ܕܦܲܓܼܪܹܗ ܢܵܚܝܵܐ ܚܙܵܬܼܗܘܿܢ ܐܲܝܟ ܕܲܒܼܢܵܘܣܵܐ\nܘܲܡܣܲܠܠܝܼܢ ܒܹܗ ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܠܚܲܕܼ ܒܵܪܘܿܝܵܐ ܀ :ܠܹܗ ܠܒܼܵܪܘܿܝܵܐ ܪܓܼܝܼܓܼ ܗ̄ܘ̣ܵܐ ܕܢܸܚܙ̣ܐ ܥܒܼܵܕܼܵܐ ܕܐܝܼܕܼܵܘ̈ܗܝ\nܘܲܕܼܠܵܐ ܡܲܨܝܵܐ ܐܲܢܝܼܚ ܐܸܢܘܿܢ ܒܲܨܠܸܡ ܨܲܠܡܹܗ ܀ :ܐܲܝܟ ܕܲܠܨܲܠܡܵܐ ܬܲܩܢܹܗ ܠܨܲܠܡܵܐ ܕܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ\nܘܥܲܠܝܼ ܣܵܡܹܗ ܒܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܒܕܼܘܼܟܲܬܼ ܝܵܬܹܗ ܀","english":"In the senses and movements they see the glory of the glory wherein he is, and they praise his praiseworthiness in body and spirit. They see his praiseworthiness at all times in truth, and they offer sacrifices to him, sacrifices of the pure thoughts of their minds. To that one who is from them they see with eyes and air, not to the essence that has not been seen and is not seen. To the one whose being is not able to see the work that is made, in that essence whose nature is high above the beholders. To that high priest from whom they see the visible ones, to that one who speaks the greatness of the mystery on behalf of the living. In this pattern the apostolic herald and priest called them, and true and one to that one who does good more than Moses. In this he chose him from all that chariot, which fills the place of his hand for the work of his hands. The place of the Lord fills the man and the spirits, and when he saw him, the brothers saw his light in the limbs of his body. In the light of his body the brothers see his vision as in light, and they delight in him, one essence for one creator. To the creator he was desirous that he might see the work of his hands, and without being able to rest he went to form his image. As to the image he set the image of Adam of the two, and placed upon it the high kingdom in the place of his hand.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܼܡܪܵܐ","severity":"info","text":"The Syriac term kumrā (priest) is used here for Christ, echoing the earlier 'high priest' and linking Christ's sacrificial role to the temple cult.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ","severity":"info","text":"The comparison of Christ to Moses ('does good more than Moses') likely alludes to Deut 18:15–18 and the typology of Christ as the new lawgiver.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܪܹܟܿܠ","severity":"info","text":"The 'chariot' (merkab) evokes the Merkabah mysticism tradition, where the divine chariot-throne is a vision of God's glory, here applied to Christ's filling of the place.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܲܠܡܵܐ ܕܐܵܕܼܵܡ","severity":"info","text":"The image of Adam set in the high kingdom parallels Ephrem's Hymns on Paradise (Hymn 2.5), where Adam's prelapsarian body is a type of the resurrected body.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܢܵܐ ܛܘܼܦܣܵܐ","severity":"info","text":"The phrase 'in this pattern' (b-hānā ṭupsā) marks a structural shift from description to typological interpretation, introducing the apostolic herald as the exegetical model.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܗܘܿܢ","severity":"caution","text":"The phrase 'the glory of the glory wherein he is' is syntactically ambiguous: it may refer to Christ's glory or to the glory of the divine essence; the translation opts for the former.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the glory of the glory' is ambiguous: it could be Christ's glory or the divine essence's glory; the translation takes it as Christ's.","The phrase 'the place of the Lord fills the man and the spirits' is unclear: it may mean the Lord's place (i.e., the sanctuary) fills the human and spiritual beings, or that the Lord's place fills the man and the spirits with his presence."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":":ܕܘܼܟܿܬܹܗ ܡܡܲܠܸܐ ܠܫܲܡܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܵܝܹܐ\nܕܠܵܐ ܢܸܫܬܲܚܩܘܼܢ ܒܲܒܼܥܵܬܼ ܟܲܣܝܵܐ ܕܠܵܐ ܡܸܬܿܕܼܪܟܵܐ ܀ :ܒܥܵܬܼܵܐ ܕܟܲܣܝܵܐ ܒܵܥܹ̇ܐ ܥܒܼܝܝܼܕܼܵܐ ܕܐܲܝܟܵܐܬ ܗ̄ܘ̣ ܘܲܟܼܡܵܐ ܗ̄ܘ̣\nܘܲܟܼܠܵܝܗܝ ܠܠܪܲܗܛܵܐ ܕܲܒܼܥܵܬܼ ܢܲܦܫܹܗ ܒܡܸܬܼܚܲܙܝܵܢܵܐ ܀ :ܐܲܝܟ ܕܲܠܒܲܝܬܵܐ ܒܢ̣ܵܝܗܝ ܒܲܡܕܼܝܼܢ̄ܬܵܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܹܗ\nܕܢܸܗܘܸܐ ܣܵܦܹ̇ܩ ܗܲܝܟܲܠ ܦܲܓܼܪܹܗ ܠܲܕܼܣܵܓ̇ܿܕܿܝܼܢ ܠܹܗ ܀ :ܠܐܝܼܬܼܝܵܐ ܣܵܓܼ̇ܕܲܝܼܢ ܥܒܼܝܼܕܹ̈ܐ ܕܲܗܘ̤ܵܘ ܡ̣ܢ ܥܵܒܼܘܿܕܼܵܐ\nܘܗܘ̤ ܐܲܝܟ ܢܵܘܣܵܐ ܡܝܲܩܲܪ ܒܲܫܡܵܐ ܕܥܵܒܼܘܿܕܘܼܬܼܵܐ ܀ :ܥܲܡ ܥܵܒܼܘܿܕܼܵܐ ܡܝܲܩܲܪ ܒܲܫܡܵܐ ܘܲܒܼܫܠܛܵܢܵܐ\nܡܲܕܼ ܡܸܬܼܟܲܢܸܐ ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܐܲܝܟ ܐܲܠܵܗܵܐ ܀ :ܒܪܵܐ ܕܐܲܠܵܗܵܐ ܩܵܪܹܝܢܲܢ ܠܹܗ ܠܲܒܼܪܵܐ ܕܡܸܢܲܢ\nܘܥܲܡ ܐܝܼܬܼܘܵܬܼܵܐ ܡܵܢܹ̇ܝܢܲܢ ܠܹܗ ܕܠܵܐ ܦܘܼܪܫܵܢܵܐ ܀ :ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܡܸܣܟܿܠܝܼܢܲܢ ܕܐܝܼܬܹܝܗ̇ ܬܠܵܬܼܵܐ\nܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚܵܐ ܕܩܘܼܕܼܫܵܐ ܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܥܲܡ ܡܸܢܝܵܢܵܐ ܕܚܲܕܼ ܦܲܪܨܘܿܦܐ ܡ̇ܢܹܝܢܲܢ ܠܹܗ\nܥܲܡ ܗܵܝ̇ ܕܐܝܼܬܼܵܘܗܝ ܐܲܝܟ ܗܵܘ̇ ܕܐܝܼܬܼܵܘܗܝ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܗܕܼܵܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܪܲܒܿܘܼܬܼ ܕܲܪܓܹܗ ܕܗܵܘ̇ ܒܲܪܢܵܫܵܐ\nܕܲܒܼܪܲܒܿܘܼܬܹܗ ܢܪܝܼܡ ܒܸܪ̈ܝܵܬܼܵܐ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ ܀ :ܒܹܗ ܡܸܬܼܝܲܩܪܵܐ ܟܠܵܗ̇ ܥܲܡ ܥܵܒܼܘܿܕܼܵܐ\nܕܡܵܐ ܕܣܵܓ̇ܕܵܐ ܠܹܗ ܝܵ̇ܕܼܥܵܐ ܕܐܵܦ ܗ̤ܝ ܒܹܗ ܡܸܣܬܿܓܼܕܵܐ ܀ :ܡܢܵܬܼܵܐ ܗ̄ܘ̣ ܡܸܢܸܗ̇ ܗܵܘ̇ ܕܲܡܩܲܒܸܿܠ ܣܸܓܼܕܲܬܼ ܟܠܵܐ\nܘܗܲܢܝܼܠܵܐ ܠܹܗ ܡ̇ܐ ܕܡܸܣܬܲܓܼܕܵܐ ܥܲܡ ܒܵܪܘܿܝܵܐ ܀ :ܥܲܡ ܒܵܪܘܿܝܵܐ ܡܩܲܒܿܠܵܐ ܒܪܝܼܬܼܵܐ ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ\nܘܗܵܢܵܘ ܬܲܗܪܵܐ ܕܟܲܕܼ ܣܵܓܼ̇ܕܵܐ ܠܹܗ ܡܸܣܬܲܓܼܕܵܐ ܒܹܗ ܀","english":"His place fills the heavens and the earths,  \nand they are not diminished by the hidden depth that cannot be grasped.  \nWith the depth of the hidden, the worker seeks where he is and how he is,  \nand all of them run to the depth of his self in the visible.  \nAs if to a house, they go in the city of his kingdom,  \nso that the temple of his body may suffice for those who worship him.  \nThe worshippers of his coming are works that were from the worker,  \nand he, like a peacock, is honored in the name of workmanship.  \nWith the worker, he is honored in name and authority,  \nwhen the Son of God is worshipped like God.  \nThe Son of God calls the Son of man,  \nand with the substances he brings him without distinction.  \nOne substance they understand, that it is three:  \nFather, Son, and Holy Spirit, one equality.  \nWith the measure of one person, they bring him,  \nwith that which is as he is without beginning.  \nThis is the cause of the greatness of the rank of that man,  \nwho in his greatness raised creatures to the Creator.  \nIn him, the whole is honored with the worker,  \nfor when one worships him, he knows that also she is worshipped in him.  \nFrom her, he is a gift, he who receives the worship of all,  \nand it is possible for him when he is worshipped with the Creator.  \nWith the Creator, creation receives the worship of love,  \nand this is the wonder: when one worships him, he is worshipped in him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܵܬܼܵܐ ܕܟܲܣܝܵܐ","severity":"info","text":"The phrase 'hidden depth' (or 'depth of the hidden') is a key term in Narsai's apophatic theology, denoting the inaccessible divine essence that underlies all visible manifestations.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'Son of God' (ܒܪܵܐ ܕܐܲܠܵܗܵܐ) echoes New Testament usage (e.g., Mark 1:1) and is central to Narsai's Trinitarian exposition, where he distinguishes the Son from the Father while affirming their consubstantiality.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܝܟ ܢܵܘܣܵܐ","severity":"info","text":"The comparison of the Son to a 'peacock' (ܢܵܘܣܵܐ) is unusual in Syriac literature; it may draw on the bird's association with beauty and display, emphasizing the Son's honor as a manifestation of the divine workmanship.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܡܸܣܟܿܠܝܼܢܲܢ ܕܐܝܼܬܹܝܗ̇ ܬܠܵܬܼܵܐ","severity":"info","text":"This line introduces a Trinitarian formula (one substance, three persons) that structures the passage's theological argument, moving from the hidden depth to the visible economy of worship.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ","severity":"info","text":"The phrase 'worship of love' (ܣܸܓܼܕܲܬܼ ܚܘܼܒܵܐ) reflects a theme in East Syriac mysticism where liturgical worship is seen as an act of reciprocal love between creation and the Creator, a concept later developed by writers such as Isaac of Nineveh.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܵܬܼܵܐ ܗ̄ܘ̣ ܡܸܢܸܗ̇","severity":"caution","text":"The phrase 'From her, he is a gift' is ambiguous: the feminine suffix could refer to 'creation' (ܒܪܝܼܬܼܵܐ) or to 'worship' (ܣܸܓܼܕܲܬܼ), and the sense of 'gift' (ܡܢܵܬܼܵܐ) may indicate either a divine bestowal or a liturgical offering.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of the feminine suffix in 'From her, he is a gift' is unclear; it may be 'creation' or 'worship'.","The phrase 'the temple of his body' could be read literally (the physical body as a temple) or metaphorically (the community of worshippers as a temple)."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":":ܬܲܗܪܵܐ ܪܲܒܵܐ ܣܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܨܹܝܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܕܫܵܘܬܸܿܦ ܐܸܢܘܿܢ ܒܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀ :ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܓܠ̣ܵܐ ܠܲܥܒܼܵܕܼܵܘ̈ܗܝ ܒܗܵܕܹܐ ܕܲܥܒ݂ܲܪ\nܕܢܸܗܘܿܘܢ ܝܵ̇ܕܥܝܼܢ ܕܲܟܼܡܵܐ ܪܵܚܹ̇ܡ ܠܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܪܚܝܼܡܵܐ ܗ̄ܘ̣ ܛܵܒܼܵܐ ܕܥܒܲܕܼ ܐܝܼܕܼܵܘ̈ܗܝ ܗܵܘ̇ ܡܲܬܼܩܸܢ ܟܠ\nܕܲܥܒ݂ܲܕܼ ܐܸܢܘܿܢ ܒܢܲܝ̈ ܝܵܪܬܿܘܼܬܼܵܐ ܕܫܘܼܒܼܚܵܐ ܕܦܲܓܼܪܹܗ ܀ :ܝܵܪ̈ܬܹܿܐ ܕܫܘܼܒܼܚܵܐ ܥܒ݂ܲܕܼ ܗ̄ܘ̣ܵܐ ܐ̄ܢܵܫܵܐ ܥܲܡ ܒܲܪܢܵܫܵܐ\nܘܲܡܫܲܒܿܚܝܼܢ ܠܹܗ ܘܡܸܫܬܲܒܿܚܝܼܢ ܒܹܗ ܒܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܀ :ܚܹܝܠ ܥܵܒܼܘܿܕܼܵܐ ܗ̄ܘ̣ ܕܥܲܒܼܕܹܿܗ ܫܒܼܝܼܚܵܐ ܘܡܸܫܬܲܒܿܚܵܢܵܐ\nܘܐܸܠܘܼܠܵܐ ܝ̄ܕܲܥ ܡ̇ܘܪܸܒܼ ܗ̄ܘ̣ܵܐ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܹܗ ܀ :ܐܲܠܵܗ ܝܲܗ̣̄ܒܼ ܠܹܗ ܕܲܪܓܼܵܐ ܕܐܲܠܵܗܘܼܬܹܗ\nܘܥܲܒܼܕܹܿܗ ܡ̇ܪܵܐ ܐܵܦ ܕܲܝܢܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܵܐܹ̇ܢ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܘܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܗܘ̤ܝܘܼ ܡܦܲܠܸܓܼ ܕܵܫܢܹ̈ܐ ܠܛܵܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܠܒܼܝܼܫܹ̈ܐ ܀ :ܗܘ̤ܝܘܼ ܕܡܲܥܸܠ ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ\nܗܘ̤ܝܘܼ ܕܲܡܦܝܼܫ ܒܢܲܝ̈ ܚܸܫܘܿܟܼܵܐ ܒܚܸܫܟܵܐ ܕܲܠܒܲܪ ܀ :ܒܲܠܡܹܐܝܢ ܚܘܼܒܹܿܗ ܡܢܝܼܚ ܠܲܠ̈ܐܲܝܵܐ ܕܲܪܚܸܡܘ ܚܘܼܒܹܿܗ\nܘܲܒܼܓܹܗܲܢܵܐ ܡܫܲܢܸܩ ܒܝܼܫܹ̈ܐ ܕܫܵܛܘ ܦܘܼܩܕܵܢܵܘ̈ܗܝ ܀ :ܒܫܘܼܒܼܚܹܗ ܡܫܲܒܲܚ ܠܲܡܫܲܒܿܚܵܢܹ̈ܐ ܕܟܼܵܪܘܿܙܘܼܬܹܗ\nܘܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܡܡܲܟܸܿܟ ܚܘܼܬܼܪܵܐ ܕܲܡܨܲܚܝܵܢܵܘ̈ܗܝ ܀ :ܒܒܹܝܬܼ ܡܲܠܟܿܘܼܬܹܗ ܡܚܲܕܸܿܐ ܠܪ̈ܵܚܡܵܘܗܝ ܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ\nܘܲܠܥܹܝܢ ܟܠܵܐ ܡܲܕܼܢܲܚ ܢܘܼܗܪܵܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ ܀ :ܢܘܼܗܪܵܐ ܕܵܢܲܚ ܡܸܢܗܘܿܢ ܕܲܒܼܢܲܝ̈ ܢܘܼܗܪܵܐ\nܘܬܼܵܗ̇ܪܝܼܢ ܘܬܼܵܡ̇ܗܝܼܢ ܒܢܘܼܗܪܵܐ ܕܫܘܼܒܼܚܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀","english":"A great wonder the Creator performed for his creatures, that they might share in the glory of his divinity. The greatness of his love he revealed to his servants in this that passed, that they might know how much he loves the work of his hands. Beloved is the good one who made the work of his hands that which sets aright all that he made in the inheritance of the glory of his body. The heirs of glory, the man made with the son of man, and they glorify him and are glorified by him through the power of the worker. The power of the worker is that which made his glory glorious and glorified, and without it he would have increased the sorrows of his kind. God gave him the rank of his divinity and made him lord also of the judgment of all creation. He it is who judges the spiritual and the corporeal, he it is who distributes crowns to the good and chains to the evil. He it is who brings into the kingdoms of the height those of the kingdom, he it is who leaves among the darkness those in the darkness outside. By the fullness of his love he gives rest to the weary who loved his love, and in Gehenna he torments the evil who scorned his commandments. By his glory he glorifies the glorifiers of his proclamation, and by the sword of judgment he abases the pride of his adversaries. In the house of his kingdom the king of the height delights his lovers, and to the end of all he makes known the light of their ways. The light shines from them among the lights, and they marvel and are astonished at the light of the glory of their standing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Creator performs a 'great wonder' by allowing creatures to share in the glory of his divinity, a theme of divine condescension and participation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܒܹܿܗ","severity":"info","text":"The term 'love' (ḥubbēh) is central, describing the Creator's affection for his 'work of his hands' (ʿbād ʾīdāw(hy)), a phrase echoing Genesis 2:7.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܢܵܫܵܐ","severity":"info","text":"The phrase 'son of man' (bar nāšā) may allude to Christ as the second Adam, linking the 'heirs of glory' to Pauline soteriology (cf. 1 Cor 15:45).","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's homily reflects East Syriac eschatology, where the 'king of the height' (malkā d-rawmā) judges and rewards, consistent with the School of Nisibis' teachings.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from divine action (Creator's wonder) to human response (glorification), then to judgment and reward, forming a chiastic pattern of descent and ascent.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܥܒ݂ܲܪ","severity":"caution","text":"The phrase 'in this that passed' (b-hāḏē d-ʿbar) is ambiguous: it may refer to a preceding event or to the incarnation; the translation assumes a temporal reference.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of man' (bar nāšā) is ambiguous: it could be Adam, Christ, or generic humanity.","The phrase 'in this that passed' (b-hāḏē d-ʿbar) may refer to the incarnation or a prior narrative event."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":":ܫܘܼܒܼܚܵܐ ܕܲܒܼܗܘܿܢ ܡܚܵܘܸܐ ܥܲܡܠܹ̈ܐ ܕܕܼܘܼܒܵܪ̈ܲܝܗܘܿܢ\nܘܲܠܦܘܼܬܼ ܥܲܡܠܹ̈ܐ ܨܵܡ̇ܚܵܐ ܚܙܵܬܼܵܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܘܟܲܕܼ ܛܵܒܼ ܟܠܗܘܿܢ ܠܒܼܝܼܫܝܼܢ ܫܘܼܒܼܚܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ\nܠܵܐ ܫܘܹܝܢ ܟܠܗܘܿܢ ܒܲܚܕܼܵܐ ܚܙܵܬܼܵܐ ܐܲܝܟ ܕܐܝܼܬܲܝܗܘܿܢ ܀ :ܒܨܝܼܪ ܘܲܡܝܲܬܲܪ ܫܘܼܒܼܚܵܐ ܕܲܒܼܗܘܿܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ\nܐܲܝܟ ܡ̇ܐ ܕܲܒܼܨܝܼܪ ܨܼܡܚܵܐ ܕܟܼܵܟܿܒܼܵܐ ܡ̣ܢ ܒܲܪ ܙܵܘܓܹܿܗ ܀ :ܝܲܨܪܵܐ ܕܢܲܦܫܵܐ ܣܵܥܲ݁ܪ ܗܵܕܹܐ ܒܗܵܘ̇ ܬܘܼܩܵܢܵܐ\nܘܗܘ̤ܝܘܼ ܕܡ̇ܘܪܸܒܼ ܘܗܘ̤ܝܘܼ ܕܡܲܙܥܲܪ ܙܢܲܝ̈ ܬܸܫܒܿܘܿܚܬܼܵܐ ܀ :ܗܘ̤ܝܝܘܼ ܝܲܨܪܵܐ ܕܲܡܚܵܘܸܐ ܠܹܗ ܐܵܦ ܨܿܝܕܼ ܒܝܼܫܹ̈ܐ\nܘܠܵܐ ܫܘܹܝܢ ܢܸܓܼ̈ܕܹܿܐ ܕܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ ܀ :ܠܦܘܼܬܼ ܨܸܒܼܝܵܢܵܐ ܕܐܲܪܫܲܥ ܣܲܓܼܝܼ ܥܵܫ̇ܬܝܼܢ ܢܸܓܼ̈ܕܹܿܐ\nܘܲܠܦܘܼܬܼ ܢܲܦܫܵܐ ܕܕܼܵܢܲܬ̤ ܗܝ̤ ܠܵܗ̇ ܒܨܝܼܪ ܫܘܼܢܵܩܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܗ̄ܘ̣ ܕܡ̇ܢܵܐ ܣܵܥܲ݁ܪ ܝܲܨܪܵܐ ܕܢܲܦܫܲܢ\nܕܗܘ̤ ܡܫܲܒܲܚ ܠܲܢ ܘܗܘ̤ ܡܓܲܢܸܐ ܠܲܢ ܒܝܘܿܡ ܢܘܼܚܵܡܵܐ ܀ :ܗܘ̤ ܡܲܣܸܩ ܠܲܢ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܕܪܵܡ̇ܐ ܡ̣ܢ ܟܠ\nܘܗܘ̤ ܡܛܲܒܲܥ ܠܲܢ ܒܝܘܼܩܪܵܐ ܕܚܵܘ̈ܒܹܿܐ ܒܐܲܪܥܵܐ ܕܲܠܬܲܚܬܿ ܀ :ܡܵܕܹܝܢ ܫܲܦܝܼܪ ܐܵܡܲ݁ܪ ܡ̇ܪܲܢ ܡ̇ܪܵܐ ܕܟܼܠܵܐ\nܕܠܵܐ ܗܘ̤ ܕܵܐܹ̇ܢ ܐܸܠܵܐ ܐ̄ܢܵܫܵܐ ܕܕܼܵܐܹ̇ܢ ܗܘ̤ ܠܹܗ ܀ :ܗܘ̤ ܠܹܗ ܕܵܐܹ̇̄ܢ ܟܠ ܒܲܪܢܵܫܵܐ ܒܝܵܘܡ̇ܐ ܕܕܝܼܢܵܐ\nܘܡܸܢܹܗ ܢܵܒ̇ܿܥܝܼܢ ܙܢܲܝ̈ ܛܵܒܼܵܬܼܵܐ ܘܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܀ :ܗܘ̤ ܠܹܗ ܣܵܐܹ̇ܡ ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ\nܘܗܘ̤ ܠܹܗ ܥܵܒܹ̇ܕܼ ܒܸܗܬܲܬܼ ܐܲܦܹ̈ܐ ܩܕܼܵܡ ܣܲܓܿܝܼܠܹ̈ܐ ܀ :ܕܝܼܠܹܗ ܐܸܢܹܝܢ ܝܲܩܝܼܪ̈ܵܬܼܵܐ ܘܲܨܥܝܼܪ̈ܵܬܵܪܐ\nܘܗܘ̤ ܥܵܒܹ̇ܿܕܼ ܠܲܢ ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ ܘܲܒܼܢܲܝ̈ ܚܸܫܟܵܐ ܀","english":"The glory of him he shows the labors of their conduct,\nand according to the labors he prepares the vision of their standing. And when all is good for the righteous, the glory that is indestructible,\nnot all is equal in one vision as they are. Less and more is the glory of him, one than his companion,\nas the growth of a star is less than its twin. The fashioner of the soul performs this at that time,\nand he is the one who increases and he is the one who diminishes the degrees of praise. He is the fashioner who shows it also to the side of the evil,\nand not equal are the degrees of the ranks that are arrayed in one equality. According to the will of the wicked one, many are the degrees of the thorns,\nand according to the soul that is pure, it is less in distance. Great is the wonder that the fashioner of our soul performs,\nthat he praises us and he condemns us on the day of judgment. He raises us to the high kingdom that is higher than all,\nand he sinks us in the depth of debts in the lower earth. Therefore, well does our Lord say, the Lord of all,\nthat not he who knows, but the one who knows him is the one who knows. He himself knows every person on the day of judgment,\nand from him come the degrees of goods and the hardness of degrees. He himself places the crown of victory on the eyes of the seers,\nand he himself makes the shame of faces before the multitudes. His are the heavy and light things,\nand he makes us among the kingdoms and among the darknesses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܙܵܬܼܵܐ","severity":"info","text":"The Syriac noun ḥzātā (vision/standing) here denotes the eschatological state or rank assigned to each soul, a key concept in Narsai's soteriology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܵܐ ܕܢܲܦܫܵܐ","severity":"info","text":"The phrase 'fashioner of the soul' (yāṣrā d-nafšā) refers to God as the creator and judge who determines each soul's fate, a central theme in Narsai's homily.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܵܐ ܗܘ̤ ܕܵܐܹ̇ܢ ܐܸܠܵܐ ܐ̄ܢܵܫܵܐ ܕܕܼܵܐܹ̇ܢ ܗܘ̤ ܠܹܗ","severity":"info","text":"This line echoes a logion similar to the Gospel of Thomas (Saying 3) or a Syriac tradition: 'not he who knows, but the one who knows him is the one who knows,' emphasizing self-knowledge in judgment.","cites":[],"named_sources":["Gospel of Thomas"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܝܼܠ ܙܵܟܼܘܼܬܼܵܐ","severity":"info","text":"The 'crown of victory' (klīl zākūtā) is a common Syriac metaphor for martyrdom or ascetic triumph, here applied to the righteous at judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the fates of the righteous and wicked through parallel clauses (e.g., 'he raises us' vs. 'he sinks us'), building to a scriptural citation that reinforces the theme of divine judgment.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܓܼ̈ܕܹܿܐ","severity":"caution","text":"The term gdē (thorns/ranks) is ambiguous: it may mean 'thorns' (as in the draft) or 'ranks' (as in the previous line). The context of judgment favors 'ranks' for consistency.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'degrees of the thorns' (ܢܸܓܼ̈ܕܹܿܐ) is ambiguous: it could mean 'thorns' (symbolizing punishment) or 'ranks' (as in hierarchical orders). The reading 'ranks' is adopted for consistency with the preceding line.","The identity of 'the wicked one' (ܐܲܪܫܲܥ) is unclear: it may refer to Satan or a generic evil person; the context suggests a generic wicked soul."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":":ܘܐܸܢܗܘ̤ ܕܓܲܠܝܵܐ ܗ̄ܝܼ ܕܝܲܨܪܲܢ ܫܲܠܝܼܛ ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܠܵܐ ܢܸܬܼܥܲܕܲܠ ܒܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܕܲܢܛܝܼܪܝܼܢ ܠܲܢ ܀ :ܠܝܲܨܪܲܢ ܢܸܥܕܿܘܿܠ ܐܲܝܟ ܕܲܠܨܲܪܵܐ ܕܦܵܪܹܫ ܬܲܪܬܹܿܝܢ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܠܵܐ ܫܘܸܐ ܢܘܼܗܪܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ ܀ :ܢܘܼܗܪܵܐ ܪܲܒܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܒܲܟܼܝܵܢܹܗ\nܘܛܵܒܼ ܡ̣ܢ ܫܸܡܫܵܠ ܪܵܗܛܝܼܢ ܨܸܡܚܵܘ̈ܗܝ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܀ :ܫܸܡܫܵܐ ܗ̄ܘ̣ ܕܵܬܼܪܹܝܢ ܕܐܲܡܝܼܢ ܪܵܗܹ̇ܛ ܒܲܫܡܲܝ ܢܲܦܫܲܢ\nܘܲܡܚܵܘܸܐ ܠܲܢ ܙܢܲܝ̈ ܛܵܒܼܵܬܹ̈ܐ ܘܲܫܟܼܝܼܪ̈ܵܬܵܪܐ ܀ :ܐܲܝܟ ܕܵܒܼܢܘܼܗܪܵܐ ܚܵܙܹ̇ܝܢܲܢ ܒܹܗ ܬܪܹܝܢ ܕܘܼܒܵܪܹ̈ܐ\nܘܒܹܗ ܝܵܠ̇ܦܝܼܢܲܢ ܕܡܵܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܥܵܠܡܵܐ ܘܥܵܠܡܵܐ ܀ ܗܵܐ ܚܙ̣ܸܵܘ ܐ̄ܢܵܫܵܐ ܟܡܵܐ ܪܲܒܿ ܗܵܘܝܵܐ ܕܲܒܼܒܲܪܢܵܫܵܐ:\nܕܝܵ̇ܕܲܥ ܕܲܢܚܘܼܪ ܒܪ̈ܲܚܝܼܩܵܬܼܵܐ ܘܩܲܪ̈ܝܼܒܼܵܬܼܵܐ ܀ :ܬܵܘ ܐܸܬܼܒܲܩܵܘ ܕܲܟܼܡܵܐ ܫܲܪܝܵܐ ܚܹܐܪܘܼܬܼ ܢܲܦܫܹܗ\nܘܫܲܠܝܼܛ ܕܢܸܣܥܘܿܪ ܫܲܦܝܼܪ̈ܵܬܵܪܐ ܘܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܣܲܓܿܝܼ ܦܫܝܼܩ ܠܹܗ ܕܲܢܕܼܘܼܢ ܗܘ̤ ܠܹܗ ܚܲܬܿܝܼܬܼܵܐܝܼܬܼ\nܘܢܸܓܼܒܹܿܐ ܛܵܒܼܬܼܵܐ ܘܢܲܣܠܸܐ ܒܝܼܫܬܵܐ ܐܲܝܟ ܒܘܼܚܪܵܢܹܗ ܀ :ܟܘܼܪ ܒܘܼܚܪܵܢܵܐ ܗ̄ܘ̣ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܘܲܕܼܣܲܢ̈ܝܵܬܼܵܐ\nܘܛܵܒܼ ܡ̣ܢ ܟܘܼܪܵܐ ܡܕܲܟܸܿܐ ܡܸܢܲ ܡܘܼܡܹ̈ܐ ܣܢܲܝ̈ܵܐ ܀ :ܬܵܘ ܟܹܝܬܼ ܢܸܡܪܘܿܩ ܙܢܲܝ̈ ܣܲܢ̈ܝܵܬܲܢ ܒܟܼܘܼܪܵܐ ܕܢܲܦܫܲܢ\nܥܲܕܼܠܵܐ ܐܵܬܹ̇ܐ ܝܙܿܡ ܒܘܼܚܪܵܢܵܐ ܕܕܝܼܢܵܐ ܕܚܝܼܠܵܐ ܀ :ܬܵܘ ܢܵܘܬܸܿܒܼ ܠܲܢ ܝܲܨܪܵܐ ܕܢܲܦܫܲܢ ܐܲܝܟ ܕܲܝܵܢܵܐ\nܘܲܢܩܲܪܸܒܼ ܠܹܗ ܩܪܘܼܒܼܚܵܐ ܕܚܵܘ̈ܒܹܿܐ ܕܲܣܥܝܼܪܝܼܢ ܠܲܢ ܀ :ܬܵܘ ܢܹܐܓܼܘܿܪ ܠܲܢ ܣܟܿܘܿܠܸܣܛܝܼܩܵܐ ܬܘܵܬܼ ܪܸܥܝܵܢܵܐ\nܘܢܲܥܸܠ ܡܸܠܲܝ̈ܢ ܩܕܼܵܡ ܕܷܲܢܵܐ ܕܒܼܵܚܲܪ ܟܠܵܐ ܀","english":"And if it is clear that the Creator rules over both, he does not contend with the harshness of the boundaries that are fixed for him. For the Creator works like a potter who separates the two, because why is the light of his separation not equal? The great light of separation shines in him, and better than the sun its rays run to the four directions. The sun that is in the firmament runs in the sky and shows us the forms of goods and evils. As by the light we see in it two modes, and by it we learn what is the cause of the world and the world. Behold, see how great is the power that is in man, who knows to discern distant and near things. Come, see how much freedom his soul possesses, and he is able to do good and evil things. It is very easy for him to judge himself truly, and to choose the good and reject the evil according to his choice. For choice is of good and evil things, and better than a furnace it purifies from it hidden blemishes. Come, then, remove the forms of our evils by the furnace of our soul, until the test of the judgment of the mighty one comes. Come, let our Creator seat our soul like a judge, and let him bring near the accusation of the sins that we have committed. Come, let us gather for ourselves a scholastic under the mind, and let us enter our words before the judge who examines all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܲܥ","severity":"info","text":"The Syriac term ܝܲܨܪܲܥ (yāṣrāʿ) is rendered 'Creator' in the English draft. In Narsai's usage, it consistently denotes the divine fashioner of souls, distinct from the more common ܐܲܠܵܗܵܐ (Alāhā) for God.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܘܼܬܵܐ","severity":"info","text":"The word ܦܵܪܘܿܫܘܼܬܵܐ (pārōšūṯā) means 'separation' or 'distinction'. Here it refers to the differentiated glory apportioned to the righteous, a key concept in Narsai's eschatology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The image of the potter separating clay (ܐܲܝܟ ܕܲܠܨܲܪܵܐ ܕܦܵܪܹܫ) echoes a common patristic metaphor for divine judgment, found in Ephrem and later Syriac authors, emphasizing the Creator's active role in discerning souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a description of the differentiated glory of the righteous to an exhortation on human free will and moral discernment, marked by the repeated imperative ܬܵܘ ('come').","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܟܘܿܠܸܣܛܝܼܩܵܐ","severity":"info","text":"The Greek loanword ܣܟܘܿܠܸܣܛܝܼܩܵܐ (skolastīqā) appears here as 'scholastic', meaning a disciple or student of a teacher. Narsai uses it metaphorically for the soul under the tutelage of the mind.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, e.g., ܢܸܬܼܥܲܕܲܠ (possibly 'contend') and ܢܸܓܼ̈ܕܹܿܐ ('boundaries'), which may reflect scribal errors or dialectal forms. The English draft's rendering 'harshness of the boundaries' is tentative.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of ܢܸܬܼܥܲܕܲܠ (ytʿdl) is uncertain; it may be a variant of ܥܕܠ (ʿdal) 'to contend' or a corruption.","The phrase ܕܲܢܛܝܼܪܝܼܥ (d-ṭyrīʿ) is obscure; possibly 'fixed' or 'ordained'."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":":ܢܸܥܒܸܿܕܼ ܗܵܘܢܵܐ ܕܗܸܛܪܵܐ ܬܡܝܼܗܵܐ ܠܲܕܼܡܸܬܼܡܲܠ̈ܢ\nܘܢܸܣܕܿܘܿܪ ܚܲܫܹ̈ܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ ܀ :ܦܘܼܡ̇ܐ ܡܢܲܠܸܐ ܡܸܨܥܵܝܘܼܬܼܵܐ ܕܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ\nܘܢܸܩܥܘܿܢ ܙܵܘܥܹ̈ܐ ܠܘܵܬܼ ܗܲܕܵܡܹ̈ܐ ܕܨܘܼܬܼܘ ܬܲܩܢܵܐܝܼܬܼ ܀ :ܬܹܐܡܲܪ ܢܲܦܫܵܐ ܠܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܕܣܵܥܘܿܪܘܼܬܼܵܗ̇\nܕܚܘܼܪܘ ܠܵܐ ܬܸܪܕܿܘܿܢ ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܥܲܝܢܵܐ ܬܸܗܘܸܐ ܐܲܝܟ ܗܲܕܿܝܼܠܵܐ ܠܲܕܼܡܸܬܼܚܲܙ̈ܝܵܢ\nܘܬܸܕܼܪܘܿܫ ܐܘܼܪܚܵܐ ܩܕܼܵܡ ܗܲܕܿܡܹ̈ܐ ܕܢܸܪܕܿܘܿܢ ܫܲܦܝܼܪ ܀ :ܬܹܐܚܘܿܕܼ ܬܪܲܥ ܚܸܟܼ̈ܡܵܬܼܵܐ ܓܲܙܵܐ ܕܢܲܦܫܵܐ\nܕܠܵܐ ܢܚܲܠܨܘܼܢܵܝܗܝ ܙܢܲܝ̈ ܒܝܼ̈ܫܵܬܼܵܐ ܐܲܝܟ ܓܲܝܵܣܹ̈ܐ ܀ :ܟܠܹܗ ܦܲܓܼܪܵܐ ܢܸܛܲܪ ܛܲܟܼܣܵܐ ܕܦܲܓܼܪܵܢܘܼܬܹܗ\nܘܲܬܿܬܲܪܓܸܿܡ ܒܹܗ ܢܲܦܫܵܐ ܟܣܝܼܬܼܵܐ ܙܢܲܝ̈ ܚܸܟܼ̈ܡܵܬܼܵܐ ܀ :ܢܗܘܘܿܢ ܪܸ̈ܓܼܫܹܐ ܒܲܕܼܡܘܼܬܼ ܪ̈ܲܟܼܫܵܐ ܠܣܵܥܘܿܪܘܼܬܼܵܗ̇\nܘܗ̤ܝ ܠܥܸܠ ܡܸܢܗܘܿܢ ܐܲܝܟ ܗܸܢܝܘܿܟܼܵܐ ܥܲܠ ܡܲܪܟܲܒܼܬܼܵܐ ܀ :ܦܓܼܘܼܕܹ̈ܐ ܕܛܲܟܼܣܵܐ ܬܲܪܡܸܐ ܒܪܸ̈ܓܼܫܹܐ ܡܸܬܼܚܲܙܝܵܢܹ̈ܐ\nܘܢܸܪܕܿܘܿܢ ܫܲܦܝܼܪ ܠܘܲܥܕܼܵܐ ܕܚܘܼܒܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܢܲܦܫܵܐ ܘܦܲܓܼܪܵܐ ܢܸܛܪܘܼܢ ܛܲܟܼܣܵܐ ܕܚܲܕܼ ܒܲܪܢܵܫܵܐ\nܘܠܵܐ ܢܸܬܼܪܲܦܘܿܢ ܡ̣ܢ ܕܘܼܒܵܪܵܐ ܠܐ̄ܢܵܫܵܐ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܐܝܼܬܼܵܘܗܝ ܐ̄ܢܵܫܵܐ ܒܲܦܓܲܪ ܘܲܒܼܪܘܼܚ\nܘܚܲܝܵܒܼ ܠܡܸܕܲܥ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܲܫܡܹܗ ܘܕܲܓܹܐ ܀ :ܫܡܹܗ ܡܸܬܼܦܲܫܲܩ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܡ̇ܐܢܵܐ ܥܦܝܼܦܵܐ\nܚܲܕܼ ܦܲܓܼܪܵܢܵܐ ܘܚܲܕܼ ܢܲܦܫܵܢܵܐ ܡܲܫܟܲܢ ܟܠܵܐ ܀ :ܡܲܫܟܿܢܵܐ ܕܟܼܠܵܐ ܐܝܼܬܼܵܘܗܝ ܐ̄ܢܵܫܵܐ ܒܝܲܕܼ ܬܘܼܩܵܢܹܗ\nܘܒܹܗܘ̣ ܡܣܲܝܟܼܵܐ ܒܪܝܼܬܼܵܐ ܕܚܲܪ̈ܫܹܐ ܘܲܕܼܡܲܠܵܠܹ̈݁ܐ ܀","english":"The potter makes a wondrous vessel, and arranges the pains of body and soul one after another. The mouth fills the middle space between one and another, and the limbs cry out to the parts that are firmly set. The soul says to the senses of the body that it should act, that they should not pursue violently like beasts. The eye shall be like a guide to the visible things, and shall prepare the path before the limbs that pursue well. The soul shall take the key of the treasuries of wisdom, that its treasures may not be plundered by evil ones like robbers. The whole body keeps the order of its corporeality, and the hidden soul interprets in it the treasures of wisdom. The senses become like horses for its action, and it is above them like a charioteer upon a chariot. The commands of the order it casts upon the visible senses, and they pursue well towards the goal of love and faith. Soul and body keep the order of a single human being, and they do not depart from the conduct of a man. A single human being is a man in body and spirit, and he is bound to know what is the cause of his name and his nature. His name is interpreted as body and soul, a hundredfold united, one corporeal and one spiritual, which together find a man. The finding of a man is a man by his constitution, and in him the creation of the deaf and the mute is completed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܢܲܦܫܵܐ","severity":"info","text":"The Syriac term ܢܲܦܫܵܐ (naphshā) denotes 'soul' or 'self,' central to Narsai's anthropology as the animating principle distinct from the body.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܲܓܼܪܵܐ","severity":"info","text":"The Syriac term ܦܲܓܼܪܵܐ (paggārā) means 'body,' used here in contrast with the soul to describe the composite human nature.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's depiction of the soul as a charioteer and the senses as horses draws on Platonic and Stoic imagery mediated through Syriac ascetic tradition, emphasizing rational control over passions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative on the harmonious order (ܛܲܟܼܣܵܐ) of body and soul, leading to the definition of a human being as a composite of both, culminating in the creation of the deaf and mute.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final phrase 'creation of the deaf and the mute' (ܒܪܝܼܬܼܵܐ ܕܚܲܪ̈ܫܹܐ ܘܲܕܼܡܲܠܵܠܹ̈ܐ) is obscure; it may refer to inanimate matter or those unable to speak, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'creation of the deaf and the mute' is ambiguous; it may denote a state of incompleteness or a specific class of beings, but the intended meaning is not clear from the context."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":":ܘܐܸܢܗܘ̤ ܕܐܲܚܝܼܕܼ ܣܵܟܼܵܐ ܕܟܼܠܵܐ ܐܲܟܼܡܵܐ ܕܐܝܼܬܼܵܘܗܝ\nܚܲܝܵܒܼ ܡ̇ܕܹܝܢ ܕܒܹܗ ܢܸܣ̈ܬܲܝܟܼܵܢ ܐܵܦ ܛܵܒܼ̈ܬܼܵܐ ܀ :ܕܡܘܼܬܼܵܐ ܛܵܒܼܬܼܵܐ ܢܨܘܼܪ ܒܲܩܢܘܿܡܹܗ ܠܲܕܼܚܵܙܹ̇ܝܢ ܠܹܗ\nܘܢܸܬܼܒܲܩܘܿܢ ܒܹܗ ܐܲܝܟ ܕܲܒܼܨܲܠܡܵܐ ܐܲܠܵܗܵܝܵܐ ܀ :ܨܠܸܡ ܐܲܠܵܗܵܐ ܩܪ̣ܵܝܗܝ ܐܲܠܵܗܵܐ ܒܪܵܫܝܼܬܼ ܕܲܒܼܪܵܝܗܝ\nܘܟܲܢܸܫ ܨܹܐܕܼܵܘܗܝ ܡܠܝܼܠܹ̈ܐ ܕܢܸܪ̈ܫܹܐ ܕܢܸܬܼܩܘܿܢ ܒܹܗ ܀ :ܬܵܐ ܒܲܪܢܵܫܵܐ ܚܙܝܼ ܠܲܟܼܝܝܵܢܵܟ ܟܡܵܐ ܐܸܬܼܝܲܬܼܪ\nܕܡ̣ܢ ܕܲܚܝܼܚܵܐ ܩܢܹܝܬܿ ܟܘܼܢܵܝܵܐ ܐܲܠܵܗܵܐ ܀ :ܬܵܐ ܐܸܬܼܒܲܩܵܐ ܒܪܲܒܿܘܼܬܼ ܕܲܪܓܼܵܐ ܕܐܸܬܼܝܼܗܸܒܼ ܠܵܟ\nܘܲܦܪܘܿܥ ܛܲܝܒܿܘܼ ܠܲܡܝܲܩܪܵܢܵܐ ܕܫܝܼܛܘܼܬܼ ܡܸܕܼܪܵܟ ܀ :ܚܙܝܼ ܕܡ̣ܢ ܡܸܕܼܪܵܐ ܗܘ̤ܵܐ ܪܘܼܟܵܒܼܵܟ ܒܪܵܫܝܼܬܼ ܕܗ̤ܘܲܝܬܿ\nܘܗܵܫܵܐ ܐܲܡܠܸܟ ܥܲܠ ܐܲܪ̈ܥܵܢܹܐ ܘܲܡܫܲܝܵܢܹ̈ܐ ܀ :ܡܸܢܵܟ ܐܝܼܬܼܵܘܗܝ ܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܠܹܗ ܡܸܫܬܲܡܥܝܼܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܡܲܠܟܵܐ ܘܡ̇ܪܵܐ ܘܐܵܦ ܕܲܝܵܢܵܐ ܗܘ̤ܵܐ ܒܲܪ ܓܸܢܣܵܟ\nܚܙܝܼ ܠܵܐ ܬܛܠܘܿܡ ܠܲܡܝܲܩܪܵܢܵܐ ܕܫܝܼܛܘܼܬܼ ܡܸܕܼܪܵܟ ܀ :ܚܙܝܼ ܕܲܠܕܼܝܼܢܵܐ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܹܗ ܥܬܼܝܼܕܼ ܐܲܢ̄ܬܿ ܕܬܸܥܘܿܠ\nܕܬܸܦܪܘܿܥ ܬܲܡ̇ܢ ܚܵܘܒܲܬܼ ܚܵܘ̈ܒܹܿܐ ܕܲܣܥܝܼܪܝܼܢ ܠܵܟ ܀ :ܚܙܝܼ ܕܲܠܥܹܝܢ ܟܠ ܕܵܢܚܝܼܢ ܬܲܡ̇ܢ ܡܘܼܡܹ̈ܐ ܕܟܼܠܢܵܫ\nܘܐܲܝܟ ܕܲܒܼܫܸܡܫܵܐ ܚܵܝ̇ܪܝܼܢ ܐ̄̇ܢܵܫܵܐ ܒܡܘܼܡܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܫܡܲܥ ܕܥܲܠ ܐܲܪܥܵܐ ܦܵܝ̇ܫܝܼܢ ܒܝܼܫܹ̈ܐ ܕܪܲܓܼܘ ܒܝܼ̈ܫܵܬܼܵܐ\nܘܦܘܼܫ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܕܠܵܐ ܬܦܘܼܫ ܒܐܲܥܵܐ ܥܲܡ ܥܵܘܠܹ̈ܐ ܀ :ܫܡܲܥ ܕܲܠܪܵܘܡ̇ܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܣܵܠ̇ܩܝܼܢ ܛܵܒܹ̈ܐ\nܘܥܘܿܠ ܥܲܡ ܛܵܒܹ̈ܐ ܠܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܕܲܡܠܸܐ ܛܘܼܒܹ̈ܐ ܀","english":"And if the one who holds the measure of all things is guilty, how much more so are the vessels within him, and also the good things. A good example: fashion in his person for those who see him, and he is adorned in him as in a divine image. God formed him, God called him in the beginning of his creation, and he gathered around him eloquent ones of the heads of the order established in him. Come, O human, see how much your honor has increased, that from the living one you received a divine title. Come, be adorned in the greatness of the rank that was given to you, and repay the favor to the honor of your second state. See that from the beginning your riding was on a chariot, and now you rule over lands and seas. From you is the king who rules over all creatures, and to him heaven and earth and everything in them are obedient. A king, a lord, and also a judge is of your kind. See that you do not wrong the honor of your second state. See that you are destined to enter the dwelling that is prepared for its inhabitant, to pay there the penalty of the sins you have committed. See that all who enter there are examined for the blemishes of every person, and as the sun looks upon a person, so do the blemishes of a person. Hear that on earth the evil ones of the evil deeds remain, and keep away from iniquity so that you do not remain in the earth with the iniquitous. Hear that to the height of the kingdom the good ascend, and enter with the good into that delight that is filled with blessings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܘܼܬܵܐ ܛܵܒܼܬܵܐ","severity":"info","text":"The phrase 'a good example' (Syriac ܕܡܘܼܬܵܐ ܛܵܒܼܬܵܐ) introduces a paradigm of human dignity as a divine image, echoing the Syriac theological concept of humanity as the image of God.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܲܠܡܵܐ ܐܲܠܵܗܵܝܵܐ","severity":"info","text":"The phrase 'in a divine image' (Syriac ܒܨܲܠܡܵܐ ܐܲܠܵܗܵܝܵܐ) alludes to Genesis 1:26-27, where humanity is created in God's image, a key prooftext in Syriac anthropology.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ ܘܡ̇ܪܵܐ ܘܐܵܦ ܕܲܝܵܢܵܐ","severity":"info","text":"The triad 'king, lord, and judge' (Syriac ܡܲܠܟܵܐ ܘܡ̇ܪܵܐ ܘܐܵܦ ܕܲܝܵܢܵܐ) reflects the Syriac tradition of Christ's threefold office, common in Narsai's Christological hymns.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܙܝܼ ... ܫܡܲܥ","severity":"info","text":"The repeated imperatives 'see' (Syriac ܚܙܝܼ) and 'hear' (Syriac ܫܡܲܥ) structure the passage as a series of exhortations, typical of Narsai's homiletic style to engage the audience.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܝܼܛܘܼܬܼ ܡܸܕܼܪܵܟ","severity":"info","text":"The phrase 'your second state' (Syriac ܫܝܼܛܘܼܬܼ ܡܸܕܼܪܵܟ) refers to the eschatological transformation of the human person, a theme central to Narsai's soteriology and later East Syriac commentary.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢܗܘ̤ ܕܐܲܚܝܼܕܼ ܣܵܟܼܵܐ","severity":"caution","text":"The opening clause 'And if the one who holds the measure' (Syriac ܘܐܸܢܗܘ̤ ܕܐܲܚܝܼܕܼ ܣܵܟܼܵܐ) is syntactically ambiguous; it may refer to God or to a human authority, and the English draft's rendering as 'guilty' is interpretive.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who holds the measure' (Syriac ܕܐܲܚܝܼܕܼ ܣܵܟܼܵܐ) is unclear: it could be God as cosmic judge or a human figure; the English draft assumes guilt, but the Syriac allows other readings.","The phrase 'vessels within him' (Syriac ܢܸܣ̈ܬܲܝܟܼܵܢ ܕܒܹܗ) is ambiguous: it may refer to bodily organs or to subordinate beings; the context of the potter metaphor suggests the former."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":":ܚܙܝܼ ܕܠܲܡܫܝܼܚܵܐ ܥܬܼܝܼܕܹܝܢ ܕܢܸܚܙܘܿܢ ܟܹܐܢܹ̈ܐ ܘܢܲܟܼܦܹ̈ܐ\nܘܕܲܟܵܐ ܢܲܦܫܵܟ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܕܬܸܚܙܹܝܘܗܝ ܐܵܦ ܐܲܢ̄ܬܿ ܀ :ܚܙܝܼ ܕܠܵܐ ܥܵܐ̇ܠܝܼܢ ܣܲܢ̈ܝܲܝ ܢܲܦܫܵܐ ܠܐܲܝܟܵܐ ܕܐܝܼܬܼܵܘܗܝ\nܘܲܡܪܘܿܩ ܢܲܦܫܵܟ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܘܬܸܥܘܿܠ ܬܸܚܙܹܘܗܝ ܀ :ܫܡܲܥ ܩܵܠ ܒܸܟܼܝܵܐ ܘܚܘܼܪܵܩ ܫܸܢܹ̈ܐ ܕܲܒܼܓܼܗܲܢܵܐ\nܘܙܘܼܥ ܘܐܸܣܬܲܪܲܕܼ ܡ̣ܢ ܗܵܘ̇ ܫܸܡܥܵܐ ܕܲܕܼܚܝܼܠ ܫܸܡܥܹܗ ܀ :ܫܡܲܥ ܕܠܵܐ ܦܵܛ̇ܲܪ ܗܵܘ̇ ܒܘܼܣܵܡܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܘܫܘܼܛ ܟܠܡܸܕܹܿܡ ܘܥܘܿܠ ܘܐܸܬܼܒܲܣܲܡ ܒܲܕܼܠܵܐ ܫܘܼܠܵܡ ܀ :ܗܵܐ ܣܸܕܼܪܹܬܼ ܠܵܟ ܙܢܲܝ̈ ܛܵܒܼܵܬܼܵܐ ܘܫܸܡ ܒܝܼ̈ܫܵܬܼܵܐ\nܥܪܘܿܩ ܡ̣ܢ ܒܝܼܫܬܵܐ ܘܚܲܒܸܿܒܼ ܛܵܒܼܬܼܵܐ ܕܛܵܒܼ ܥܵܢܝܵܢܵܗ̇ ܀ ܗܵܐ ܚܵܘܝܼܬܵܟ ܕܥܲܡܠܹܗ ܕܥܵܠܡܵܐ ܡܸܥܒܲܪ ܥܵܒܲ݁ܪ:\nܠܵܐ ܬܸܠܠܸܐ ܒܹܗ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܕܠܵܐ ܬܸܬܼܚܲܣܲܕܼ ܀ :ܗܵܐ ܐܲܠܸܦܬܵܟ ܕܥܘܼܟܪܵܐ ܐ̄ܚܪܹܢܵܐ ܐܝܼܬܼ ܒܲܫܡܲܝܵܐ\nܪܚܲܡ ܥܸܢܝܵܢܹܗ ܕܬܸܗܘܸܐ ܝܵܪܬܵܐ ܥܲܡ ܝܵܪ̈ܘܿܬܼܵܘܗܝ ܀ :ܗܵܐ ܕܼܪܫܹ̇ܬܼ ܠܵܟ ܐܘܼܪܚܵܐ ܠܡܸܪܕܼܵܐ ܠܘܲܥܕܼܵܐ ܕܲܠܥܸܠ\nܥܲܕܼ ܢܲܦܫܵܟ ܠܡܸܪܕܼܵܐ ܫܲܦܝܼܪ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܗܵܐ ܐܸܡ̇ܪܹܬܼ ܠܵܟ ܕܥܲܡܠܹ̈ܐ ܒܵܥ̇ܝܵܐ ܐܘܼܪܚܵܐ ܕܪܵܡ̇ܐ\nܛܲܝܸܒܼ ܥܲܡܠܹ̈ܐ ܘܐܲܟܸܿܢ ܚܵܙܩܲܬܿ ܥܲܡ ܚܵܙܘܿܩܹ̈ܐ ܀ :ܫܡܝܼܥ ܠܵܟ ܛܸܒܵܐ ܕܬܲܪܬܹܿܝܢ ܐܘܼܪ̈ܚܵܢ ܐܝܼܬܼ ܒܲܒܼܪܝܼܬܼܵܐ\nܚܙܝܼ ܠܵܐ ܬܸܚܙܘܿܩ ܥܲܡ ܣܲܓܿܝܼ̈ܠܹܐ ܒܗܵܝ̇ ܕܲܪܚܘܼܚܵܐ ܀ :ܫܡܝܼܥ ܠܵܟ ܕܲܟܼܬܼܝܼܒܼ ܕܛܵܒܼ ܐܲܠܨܵܐ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ\nܥܨܝܼ ܠܲܩܢܘܿܡ̇ܢ ܘܩܲܒܸܿܠ ܚܲܝܹ̈ܐ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܗܵܠܹܝܢ ܟܠܗܹܝܢ ܘܲܕܼܣܲܓܿܝܼ̈ܐܵܢ ܛܵܒܼ ܡ̣ܢ ܗܵܠܹܝܢ\nܪܫܝܼܡ ܥܘܼܗܕܵܢܗܹܝܢ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܕܣܸܦܪ̈ܲܝ ܪܘܼܚܵܐ ܀","english":"See that the Messiah is about to come and show the vessels and the priests, and purify yourself from the stains so that you too may see him. See that the stains of the soul do not enter where he is, and cleanse yourself from the stains and enter to see him. Hear the voice of weeping and the sound of tears in the darkness, and tremble and withdraw from that hearing whose hearing is fearful. Hear that the spiritual comfort does not cease, and cast away everything and enter and be comforted in the place of the end. Behold, I have set before you the ways of good things and the names of evil things; flee from evil and love good, for the good of its doing is great. Behold, I have shown you that the labors of the world pass away; do not hang upon them outside the order, lest you be deprived. Behold, I have taught you that there is another treasure in heaven; love its doing so that you may be an heir with its heirs. Behold, I have shown you a way to ascend to the high place, until you yourself ascend beautifully to the face of the height. Behold, I have told you that labors require a way of height; prepare labors and strengthen your journey with the travelers. I have heard for you the good news that there are two ways in creation; see that you do not journey with the many on the one that is wide. I have heard for you that it is written that good is the narrow way of life; resist the stomach and receive life that does not die. All these and many more, better than these, are inscribed in the memory in the writings of the books of the spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܠܲܡܫܝܼܚܵܐ ܥܬܼܝܼܕܹܝܢ ܕܢܸܚܙܘܿܢ ܟܹܐܢܹ̈ܐ ܘܢܲܟܼܦܹ̈ܐ","severity":"info","text":"The phrase 'the Messiah is about to come and show the vessels and the priests' likely refers to the eschatological revelation of Christ, where 'vessels' (ܟܹܐܢܹ̈ܐ) may denote the righteous or the elect, and 'priests' (ܢܲܟܼܦܹ̈ܐ) the clergy, as prepared for the Second Coming.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܢ̈ܝܵܬܼܵܐ","severity":"info","text":"The term ܣܲܢ̈ܝܵܬܼܵܐ (stains) is used metaphorically for moral or ritual impurities that obstruct vision of the divine, echoing ascetic purification themes common in Narsai's homilies.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܛܵܒܼ ܐܲܠܨܵܐ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'the narrow way of life' echoes Matthew 7:13-14 (the narrow gate) and Proverbs 4:11 (the way of life), common in Syriac ascetic literature as a metaphor for righteous living.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ܣܸܕܼܪܹܬܼ ܠܵܟ ܙܢܲܝ̈ ܛܵܒܼܵܬܼܵܐ","severity":"info","text":"The repeated imperative 'Behold, I have set before you' (ܗܵܐ ܣܸܕܼܪܹܬܼ ܠܵܟ) structures the passage as a series of didactic exhortations, each introducing a moral or eschatological lesson, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܥܘܼܟܪܵܐ ܐ̄ܚܪܹܢܵܐ ܐܝܼܬܼ ܒܲܫܡܲܝܵܐ","severity":"info","text":"The reference to 'another treasure in heaven' (ܕܥܘܼܟܪܵܐ ܐ̄ܚܪܹܢܵܐ ܐܝܼܬܼ ܒܲܫܡܲܝܵܐ) reflects the Syriac Christian concept of heavenly reward, contrasting with earthly labors, and aligns with Narsai's eschatological focus on the Second Coming.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܟܼܬܼܝܼܒܼ ܕܛܵܒܼ ܐܲܠܨܵܐ ܐܘܼܪܚܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The motif of two ways (narrow vs. wide) parallels the classical 'Two Ways' tradition in early Christian literature (e.g., Didache 1-6), here adapted to an eschatological context with the narrow way leading to eternal life.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܟܹܐܢܹ̈ܐ (vessels) is ambiguous: it may refer to liturgical vessels, the elect, or the faithful as containers of grace. The reading 'vessels' is retained as a literal translation, but the metaphorical sense is likely.","The phrase ܕܲܒܼܓܼܗܲܢܵܐ (in the darkness) could be spatial (a dark place) or temporal (the darkness of the end times); the translation 'in the darkness' is followed, but the eschatological context suggests the latter."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":":ܡ̣ܢ ܕܲܟܼܬܼܝܼ̈ܒܼܵܢ ܬܢܹ̇ܝܬܼ ܐܵܦ ܐܸܢܵܐ ܡܸܕܸܿܡ ܕܲܬܼܢܹ̇ܝܬܼ\nܕܢܸܕܲܥ ܟܠܢܵܫ ܕܒܼܐܘܼܪܚܵܐ ܕܣܸܦܪܹ̈ܐ ܪܕܼܵܘ ܚܘܼܫܵܒܲܝ̈ ܀ :ܣܸܦܪܹ̈ܐ ܚܵܘܝܘܼܢܝ ܕܐܸܪܕܹܿܐ ܒܐܘܼܪܚܵܐ ܕܦܸܬܼܓܼܵܡܲܒ̈ܗܘܿܢ\nܘܗܸܢܘ̣ܿܢ ܐܲܠܦܘܼܢܝ ܕܐܲܠܸܦ ܫܪܵܪܵܐ ܕܣܘܼܟܵܠܲܝ̈ܗܘܿܢ ܀","english":"...the books teach me that I also might learn something from the teaching, so that every person who travels the path of the books may ponder their thoughts. The books show me how to follow the path of their words, and they teach me to learn the truth of their meanings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker now credits the books (ܣܸܦܪܹ̈ܐ) as the source of his own learning, urging the hearer to follow the path of their words and grasp the truth of their meanings.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܸܦܪܹ̈ܐ","severity":"info","text":"The plural ܣܸܦܪܹ̈ܐ (books) likely refers to the biblical writings or authoritative ecclesiastical texts, a common usage in Narsai's homiletic corpus.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܪܵܪܵܐ","severity":"info","text":"ܫܪܵܪܵܐ (truth) is a key theological term in Narsai, often denoting the orthodox doctrinal truth as opposed to error.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage shifts from direct exhortation to a reflective, didactic conclusion, emphasizing the role of scriptural study in moral and spiritual preparation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Narsai's emphasis on learning from books reflects the East Syrian school tradition, where the study of Scripture and patristic commentaries was central to catechetical formation.","cites":[{"key":"ed:dsc-79","label":"source edition: On the Second Coming","url":"https://syriaccorpus.org/79"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is partially corrupt or unclear in the first line; the reading follows the edition's reconstruction."],"confidence":"medium","notes":[]}]}