{"slug":"dsc-80","id":"syriac:dsc:dsc-80","title":"On the Wheat and the Tares","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":"2026-11-15T04:53:54Z","cost_usd":0.010346},"source":{"registry_id":"syriac:dsc:dsc-80","work_id":"dsc-80","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/80"},"stats":{"passages":15,"english_words":4526,"coptic_letters":0,"commentary_units":89,"commentary_kinds":8,"derived_notes":4,"ambiguities":30,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-80","abstract":"On the Wheat and the Tares is a metrical homily (memrā) attributed to Narsai (d. ca. 503), a leading theologian of the Church of the East. The work allegorizes the Parable of the Wheat and the Tares (Matthew 13:24–30) to contrast orthodox teaching (wheat) with heretical teaching (tares). Narsai identifies the sower of tares as Satan, reflecting a common Syriac trope that heresies are diabolically inspired. The homily includes moral-exegetical commentary and was used in East Syriac Lenten liturgy. The Syriac text survives in multiple East Syriac manuscripts, with the earliest witness likely from the 9th–10th century. The edition follows a single base manuscript with variant notes, but lacks full collation of all known witnesses.","historical_context":"Narsai (d. ca. 503) was a prominent theologian and poet of the Church of the East, active in the School of Edessa and later in Nisibis. This memrā was likely composed in the second half of the fifth century CE, in a Syriac-speaking community in Mesopotamia, within the milieu of East Syriac Christianity. The work belongs to the genre of metrical homily (memrā), a form popular in Syriac literature for catechetical and liturgical use. The text survives in multiple East Syriac manuscripts, with the earliest witness probably from the 9th–10th century, indicating a continuous transmission within the Church of the East. The homily was read during Lent, reflecting its function in liturgical and moral instruction. The attribution to Narsai is based on manuscript ascriptions and stylistic consistency with his corpus, though no external witness confirms the exact year of composition. The edition relies on a single base manuscript, with some variant readings from later witnesses omitted, which may affect reconstruction of the earliest text.","significance":"This memrā exemplifies Narsai’s allegorical exegesis and his role in shaping East Syriac theology, particularly in contrasting orthodoxy with heresy. It also illustrates the liturgical use of biblical parables in the Church of the East and contributes to the study of Syriac homiletic literature and its transmission.","timeline":[{"date":"5th c. CE","event":"Probable composition of the memrā by Narsai (d. ca. 503) in the Church of the East."},{"date":"9th–10th c.","event":"Earliest surviving manuscript witness of the Syriac text."},{"date":"5th–6th c.","event":"Narsai active at the School of Edessa and later in Nisibis."},{"date":"Medieval period","event":"Continuous transmission of the text in East Syriac liturgical contexts."},{"date":"Modern era","event":"Edition based on a single base manuscript with variant apparatus, lacking full collation."}],"relations":[{"work":"Matthew 13:24–30","relation":"Biblical source of the parable allegorized in the homily","key":"","label":null,"url":null},{"work":"Ephrem the Syrian","relation":"Precedent for Syriac theological discussions on human agency and allegorical exegesis","key":"wikipedia:Ephrem the Syrian","label":"Wikipedia: Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian"},{"work":"Narsai's other memrē","relation":"Part of Narsai's corpus of metrical homilies with similar style and themes","key":"","label":null,"url":null},{"work":"Church of the East liturgical tradition","relation":"Used in Lenten liturgy, reflecting its catechetical function","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community of origin and transmission"},{"key":"wikipedia:Parable of the Tares","label":"Parable of the Tares","url":"https://en.wikipedia.org/wiki/Parable_of_the_Tares","reason":"Biblical source of the homily"},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Literary tradition of the work"}],"cautions":["The exact date of composition is not confirmed by external witnesses; attribution to Narsai rests on manuscript ascriptions and stylistic consistency.","The earliest manuscript witness is likely from the 9th–10th century, leaving a gap of several centuries from the probable date of composition.","The edition does not include a full collation of all known manuscripts; some variant readings from later witnesses are omitted, which may affect reconstruction of the earliest text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000495,"generated":"2026-11-15T02:05:02Z"},"checks":{"work":"dsc-80","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":89,"english_words":4526,"source_letters":13644,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memrā) on the parable of the wheat and tares (Matt 13:24–30), attributed to Narsai (d. ca. 503), a leading theologian of the Church of the East.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this memrā to Narsai’s lifetime (5th c.) rests on manuscript attributions and stylistic consistency with his corpus, but no external witness confirms the year of composition.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple East Syriac manuscripts, with the earliest witness likely from the 9th–10th c. The edition follows a single base manuscript, with variants noted in the apparatus.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in East Syriac liturgical contexts during Lent, reflecting its catechetical and moral-exegetical function in the Church of the East tradition.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a full collation of all known manuscripts; some variant readings from later witnesses are omitted, which may affect reconstruction of the earliest text.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"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: 15 narrative."},{"kind":"caution","severity":"caution","text":"4 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:dsc-80":{"label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}},"segments":[{"i":1,"ref":"p1","source":"ܥܠ ܡܬܠܐ ܗ̇ܘ ܕܙܪܥܐ ܘܙܝܙ̈ܢܐ\nܣܛ.. ܕܙܪܥܵܐ ܘܙܝܙ̈ܢܐ.. :ܕܝܼܠܹܗ ܕܵܕܕܝܼܠܹܗ ܡܸܐܡܪܵܐ ܕܫܸܬܝܢ ܘܬܸܫܥܵܐ\nܕܥܒܝܕ ܠܹܗ ܥܲܠ ܡܬܠܐ ܗ̇ܘ ܕܙܪܥܵܠ ܘܙܝܙ̈ܢܹܐ܀ :ܙܲܪܥܵܐ ܛܵܒܵܐ ܫܡ̣ܗ ܗ̄ܘ̣ܵܐ\nܡܫܝܼܚܵܐ ܠܡܠܵܬܐ ܕܝܘܼܠܦܢܹܗ. :ܙܝܼܙܢܹ̈ܐ ܕܥܵܘ ܥܡܹܗ\nܩܪ̣ܵܐ ܠܝܘܠܦܢܹܗ ܕܢܕܝܼܠܵܐ. :ܠܥܵܠܡܵܐ ܡܬܠܹܗ ܒܩܝܵܬܐ\nܘܢܦܫܹܗ ܩ̣ܪܐ ܡܪܹܐ ܒܝܵܬܐ. :ܘܙܪܥܵܐ ܛܒܼܵܐ ܕܝܘܼܠܦܢܹܗ\nܕܩܒܠܬܹܗ ܐܪܥܵܐ ܕܢܦܫܵܐ. :ܗܘ̇ ܕܹܝܢ ܕܙܪܲܥ ܙܝܙ̈ܢܹܐ\nܐܝܼܬܼܵܘܗܝ ܣܹܢܐܗ ܕܟܼܝܼܢܲܢ. :ܕܙܪܲܥ ܡܸܠܬܐ ܕܝܘܼܠܦܢܹܗ\nܘܐܘܥܝܼ ܣܕܩܹ̈ܐ ܘܦܘܠ̈ܓܹܐ. :ܐܡ̣ܪ ܕܹܝܢ ܕܕܡܸܟܼܘ ܐ̄ܢܫ̈ܐ\nܥܲܠ ܕܐܗܡܝܼܘ ܡ̣ܢ ܘܠܝܼܬܼܵܐ. :ܐܲܝܟ ܐܟܪܵܐ ܕܡܬܪܦܹܐ\nܘܣ̇ܓ̣ܵܐ ܝܲܥܪܵܐ ܒܓܵܘ ܚܲܩܠܵܐ. :ܥܒܕܹ̈ܐ ܕܹܝܢ ܟܐܢܹ̈ܐ ܕܚܙ̣ܵܘ\nܙܝܙܢܹ̈ܐ ܒܝܼܢܲܬܼ ܚ̈ܛܹܐ. :ܠܡܪܗܘܿܢ ܩܲܪܸܩܼܘ ܫܘܼܐܠܵܐ\nܕܠܵܐ ܙܲܪܥܵܐ ܛܒܵܐ ܐܪܡܝܼܬܼ. :ܦܢܝܼ ܕܹܝܢ ܡܪܐ ܠܥܒܕܹ̈ܐ\nܗܘ̇ ܝܕܘܥܵܐ ܕܢܣܝ̈ܬܐ. :ܕܒܥܠܕ ܒܒܼܵܐ ܣܥ̣ܪ ܗܕܹܐ\nܕܢܚܒܸܠ ܙܪܥܵܐ ܕܝܘܼܠܦܵܢܝ. :ܪܬܲܚܘ ܕܹܝܢ ܥܒܕ̈ܐ ܒܲܛܢܢܵܐ\nܘܠܡܪܵܐ ܛܒܼܵܐ ܐܸܡܹܲܪܘ. :ܕܢܐܙܲܠ ܘܢܓܸܒܐ ܙܝܙܢܹ̈ܐ\nܕܠܵܐ ܢܕܘܕܘܢ ܡܘܥܝܬ̤ ܚ̈ܛܹܐ. :ܐܡ̣ܪ ܕܹܝܢ ܡܪܵܐ ܥܠܒܼܕܹ̈ܐ\n:ܗܘ̇ ܒܣܝܼܡܵܐ ܠܛܢܢܹ̈ܐ\n:ܫܒܘܩܘ ܠܡ ܪܒܹܝܢ ܫܲܘܝܵܐܝܼܬ\nܥܕܡܵܐ ܕܗ̇ܘܸܐ ܫܘܼܠܡܵܐ. :ܕܲܠܡܵܐ ܢܬܥܡܪ̈ܢ ܚ̈ܛܹܐ\nܥܲܡ ܙܝܙܢܹ̈ܐ ܡܲܪܝܼܪܹ̈ܐ. :ܟܕ ܡܘܕܲܥ ܥܲܠ ܫܘܼܚܠܦܵܐ\nܕܟܒܼܪ ܦܢܝܢ ܡ̣ܢ ܥܘ̣ܠܵܐ. ܠܵܐ ܡܪܝ ܛܥܝܢ ܠܝܕܥܬܵܟ. :ܕܙܝܙܢܵܐ ܠܵܐ ܡܸܫܬܚܠܸܦ\n:ܕܡܪܝܼܪܘܼܬܗ ܕܟܝܼܢܐ ܗ̄ܝ̣\nܘܠܵܐ ܡܨܐ ܕܡܨܐ ܠܲ[...]ܢܹܗ. :ܡܠܝܼܠܐ ܗ̄ܘ̣ ܠܲܡ ܗܵܢܵܐ ܙܲܪܥܵܐ\nܘܫܠܝܼܛ ܗ̄ܘ̣ ܥܲܠ ܨܒܼܝܵܢܹܗ. :ܘܕܠܝܼܠܵܐ ܠܹܗ ܕܢܫܬܚܠܲܦ\nܐܲܝܟ ܨܒܝܼܢܵܐ ܕܚܐܪܘܬܹܗ.","english":"On the Wheat and the Tares\n\nThe homily of the holy Mar Narsai, which he composed on the parable of the wheat and the tares.\n\nThe good seed our Lord Christ called the teaching of his instruction. The tares that grow with it he called the teaching of the Evil One. To the world he spoke his parable in a riddle, and called himself the master of the house. And the good seed of his teaching the earth of the soul received. Now he who sows the tares is Satan the Adversary, who sows the word of his teaching and stirs up heresies and divisions. He said, moreover, that men slept, because they were negligent of the truth. Like a farmer who is idle, the weed increases in the midst of the field. The evil servants, then, who saw the tares among the wheat, to their lord they raised a question, that the good seed had not been sown. The lord answered the servants, he who is known of mysteries: \"The Enemy has done this, to destroy the seed of my teaching.\" The servants, being foolish, answered their good lord: \"Let him go and pluck out the tares, that the wheat may not be harmed.\" The lord said to the servants, he who is gracious to the foolish: \"Let them both grow equally until the end comes, lest the wheat be uprooted with the bitter tares.\" For he knew the change that the Evil One had long since wrought. \"Is it not known to your knowledge that the tare cannot be changed? Its bitterness is of its nature, and it cannot become [...].\" The wheat is rational, and has power over its will; and it is not fitting that it should be changed according to the will of its freedom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܝܙ̈ܢܐ","severity":"info","text":"The Syriac term ܙܝܙ̈ܢܐ (zīzānē) denotes 'tares' or 'weeds', specifically darnel, a weed that resembles wheat. Narsai uses it to symbolize heretical teachings.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ ܡܬܠܐ ܗ̇ܘ ܕܙܪܥܐ ܘܙܝܙ̈ܢܐ","severity":"info","text":"This passage is a homiletic expansion of the Parable of the Wheat and the Tares (Matthew 13:24–30). Narsai allegorizes the parable to contrast orthodox teaching (wheat) with heretical teaching (tares).","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܹܢܐܗ ܕܟܼܝܼܢܲܢ","severity":"info","text":"Narsai identifies the sower of tares as Satan (ܣܹܢܐܗ ܕܟܼܝܼܢܲܢ, 'Satan the Adversary'), reflecting a common Syriac Christian trope that heresies are diabolically inspired.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܡ̣ܪ ܕܹܝܢ ܕܕܡܸܟܼܘ ܐ̄ܢܫ̈ܐ","severity":"info","text":"The phrase 'He said, moreover, that men slept' introduces a parenthetical moral interpretation within the narrative, a common homiletic device in Narsai's metrical homilies.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܡܨܐ ܕܡܨܐ ܠܲ[...]ܢܹܗ","severity":"caution","text":"The Syriac text is damaged here: ܘܠܵܐ ܡܨܐ ܕܡܨܐ ܠܲ[...]ܢܹܗ. The lacuna likely contained a verb meaning 'change' or 'become sweet', as the context contrasts the tare's immutable bitterness with the wheat's rational will.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܠܝܼܠܐ ܗ̄ܘ̣ ܠܲܡ ܗܵܢܵܐ ܙܲܪܥܵܐ","severity":"info","text":"Narsai's assertion that the wheat is 'rational' (ܡܠܝܼܠܐ) and possesses free will parallels contemporary Syriac theological discussions on human agency, notably in the works of Ephrem and later Narsai himself.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in line 20 leaves the precise verb uncertain; the translation 'cannot become [...]' is a conjecture based on context.","The phrase 'ܕܒܥܠܕ ܒܒܼܵܐ ܣܥ̣ܪ ܗܕܹܐ' (line 12) is ambiguous: it may mean 'the Enemy has done this' or 'the Enemy has wrought this change'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":":ܬܚܘܝܼܬܼܵܐ ܕܗܕܹܐ ܩܲܒܼܠܘܼ\nܡ̣ܢ ܗܵܠܹܝܢ ܕܩܕܡܲܝܗܘܿܢ. :ܕܙܝܙܢܹ̈ܐ ܗܘ̤ܘ ܡܪܝܼܪܹ̈ܐ\nܘܐܫܬܚܠܦܘ ܘܗܘ̤ܘ ܚ̈ܛܹܐ. :ܙܝܙܢ̈ܐ ܗ̄ܘ̣ܵܐ ܐܲܒܼܪܗܵܡ\nܘܩܨܒܼܝܢܹܗ ܐܸܫܬܚܲܠܦ. :ܘܗܘ̤ܵܐ ܦܹܐܪܵܐ ܕܒܘܼܣܡܵܐ\nܘܐܬܚܠܝܼܘ ܒܹܗ ܡܲܪܝܪܹ̈ܐ. :ܙܟܼܝ ܡܟܣܵܐ ܙܝܙܢܵܐ\nܕܟܲܢܸܫ ܒܙܬܵܐ ܕܐ̄ܚܪ̈ܢܹܐ. :ܘܗܘ̤ܐ ܚܛܬܐ ܒܨܒܝܢܹܗ\n:ܘܗܦܟ ܘܙܪܥ ܙܸܕܩ̈ܬܐ\n:ܙܝܼܙܢܵܐ ܗ̄ܘ̣ܵܘ ܓܲܝܣܵܐ\nܘܒܲܕܡܵܐ ܕܐ̄ܢܫܐ ܐܬܪܒܝܼ. :ܘܕܚܙ̣ܵܐ ܬܲܗܪܵܐ ܒܙܩܝܼܦܵܐ\nܚܲܠܛ ܢܦܫܹܗ ܒܝܼܢܬܿ ܚ̈ܛܹܐ. :ܦܵܘܠܘܿܣ ܪܲܒܵܐ ܙܝܙܢܵܐ\nܕܩܦܝܚ ܚ̈ܛܐ ܒܡܘܥܝܼܬܹܗ. :ܛܢܢܵܐ ܕܠܘܩܒܼܠ ܩܘܼܫܬܐ\nܕܗܦܟ ܘܗܘ̤ܐ ܚܠܦ ܩܘܼܫܬܐ. :ܐܲܟܪܵܐ ܕܐܲܣܓܝܼ ܘܙܪܲܥ\nܝܘܼܠܦܫܹܗ ܒܐܪܵܒܠܦܢܝܵܢ. :ܘܦܠ̣ܚ ܐܪܥܵܐ ܕܢܦܫ̈ܬܐ\nܘܡܠܵܐ ܥܠܡܵܐ ܡ̣ܢ ܦܹܐܪ̈ܘܗܝ. :ܗܵܐ ܙܝܙܢܹ̈ܐ ܕܐܫܬܚܠܲܦܘ\nܘܗܘ̤ܘ ܚ̈ܛܹܐ ܓܒܝ̈ܬܐ. :ܠܟܘ ܐܪܵܐ ܕܐܲܝܠܹܝܢ ܕܛܥܵܘ\nܘܠܵܐ ܨܒܵܘ ܕܢܦܢܘܿܢ ܠܝܼܕܥܵܬܐ. :ܡܪܩܝܘܢ ܙܝܙܢܵܐ ܩܕܡܵܐ\nܕܝܥܵܐ ܒܐܫܟܪܐ ܕܚܛܹ̈ܐ. :ܘܐܸܫܬܝܼ ܡܛܪܵܐ ܕܝܘܼܠܦܢܵܐ\nܘܩܘܝܼ ܒܡܪܬܵܐ ܕܨܒܼܝܢܹܗ. :ܟܲܠܒܵܐ ܗ̄ܘ̣ܵܐ ܕܦܩ̣ܪ ܘܫܢ̣ܵܐ\nܘܢܒܲܚ ܠܘܩܒܼܠ ܥܒܘܿܕܹܿܗ. :ܘܐܟܼܪܸܙ ܒܬܠܬܐ ܪܹ̈ܫܝܼܢ\nܟܐܢܵܐ ܘܛܒܵܐ ܘܐܦ ܒܝܼܫܵܐ. :ܙܝܼܙܢܵܐ ܐܚܪܹܢܵܐ ܡܵܐܢܝܼ\nܕܡܥܛܲܦ ܒܐܣܟܹܝܡ ܚ̈ܛܹܐ. :ܕܐܒܼܵܐ ܕܟܼܡܝܢ ܒܓܼܙܪܵܐ\nܘܐܲܝܟ ܐܸܡܪܵܐ ܡܚܵܘܹܐ ܢܦܫܹܗ. ܬܢܝܼܢܵܐ ܕܝܼܢܸܩ ܡܸܪܬܵܐ\nܘܐܫܩܝܼ ܡܢܗ̇ ܠܩܪ̈ܝܼܒܵܘܗܝ. :ܥܩܪܐ ܩ̇ܛܠ ܐ̄ܢܵܫܵܐ\nܕܡܬܪܒܹܐ ܡܨܥܲܬܼ ܚ̈ܛܹܐ. :ܠܛܝܪܵܐ ܡܨܝܪܬܵܐ ܕܡ̇ܐ\nܕܠܟܼܠ ܕܡ̈ܘܵܢ ܡܫܬܚܠܲܦ. ܒܚܪܫܘܼܬܼܵܐ ܫܘܬܦܐ ܗ̄ܘ̣. ܘܒܡܓܼܫܘܬܐ ܩܪܝܒܼܵܐ ܗ̄ܘ̣. :ܦܣܩܹܗ ܠܣܕܪܹܗ ܕܟܼܝܼܢܵܢ\nܘܛܠܡܹܗ ܠܦܓܼܪܵܐ ܡ̣ܢ ܚܲܝܹ̈ܐ.","english":"The interpretation of this parable is from these things that preceded it. The tares were bitter and changed and became sins. Tares was Abraham, and his will changed. And he became a fruit of sweetness, and bitter things were mixed in him. The tares overcame the covering that grows old in the garment of others. And sin was in his will, and he turned and sowed righteousness. Tares were the army, and it was nourished on the blood of men. And when it saw the wonder on the cross, it mingled itself with the house of sins. Paul the great, a tare that cut sins with his teaching. A burden against the truth that turned and became instead of truth. The farmer who multiplied and sowed his teaching in the land of the peoples. And he worked the land of souls and filled the world with his fruits. Behold, the tares that changed and became chosen sins. Woe to the land of those who erred and did not wish to enter into knowledge. The first tare was rejected, which knew the face of sins. And it drank the rain of teaching and remained in the measure of its will. It was a dog that barked and raved and slaughtered against its master. And it preached in three heads: priest, good, and also evil. Another tare, Mani, who wraps himself in the guise of sins. The father who hides in the island and shows himself like a lamb. The thirsty one who drank vinegar and gave drink from it to his neighbors. The root killed the man who is nourished from among sins. The mountain of the measure of what, which changes all kinds of things. In sorcery he was a partner, and in magic he was near. He cut the order of the righteous and stripped the body of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܝܙܢ̈ܐ","severity":"info","text":"The Syriac term ܙܝܙܢ̈ܐ (zīzānē) means 'tares' or 'weeds,' here used allegorically for heretical teachings or figures, consistent with the homily's interpretation of the parable.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܐܢܝܼ","severity":"info","text":"The name ܡܵܐܢܝܼ (Mānī) refers to Mani, the founder of Manichaeism, whom Narsai identifies as a 'tare' (heretic) that disguises itself. This reflects Narsai's polemic against Manichaean dualism.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܝܼܦܵܐ","severity":"info","text":"The phrase 'wonder on the cross' (ܬܲܗܪܵܐ ܒܙܩܝܼܦܵܐ) alludes to the crucifixion of Christ, a central event in Christian salvation history, here contrasted with the 'tares' that mingle with sin.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern of listing historical or allegorical figures (Abraham, Paul, Mani) as 'tares' that changed from good to evil or vice versa, illustrating the homily's interpretive framework.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's identification of Mani as a 'tare' and his association with sorcery and magic reflects the anti-Manichaean stance common in Syriac Christian literature, particularly in the East Syriac tradition.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first tare' (ܙܝܙܢܵܐ ܩܕܡܵܐ) is ambiguous; it may refer to a specific figure (e.g., Marcion or another heresiarch) or be a generic type. The reading taken follows the allegorical sequence.","The phrase 'mountain of the measure of what' (ܠܛܝܪܵܐ ܡܨܝܪܬܵܐ ܕܡ̇ܐ) is obscure; it may be a corrupt or idiomatic expression, possibly referring to a heretical teacher or a symbolic entity."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܘܒܸܕܵܐ ܗܘ̤ ܡ̣ܢ ܪܥܝܢܹܗ\nܕܩܝܡܵܬܐ ܕܢܦܫܵܐ ܗ̄ܝ̣ ܒܲܠܚܘܿܕ. :ܒܬܪܹܝܢ ܕܹܝܢ ܪܹ̈ܫܝܼܢ ܩܐܹܡ\nܣܟܵܐ ܟܠܹܗ ܕܝܘܼܠܦܢܹܗ. :ܘܛܒܼܵܐ ܘܒܝܼܫܵܐ ܩ̣ܪܵܐ ܐܸܢܘܿܢ\nܠܦܘܼܬ ܣܘܥܪ̈ܢܹܐ ܕܬܪܝܗܘܢ. :ܚܛܬܐ ܗܘ̣ܐ ܕܹܝܬ ܒܲܪ ܕܝܨ[ܢ]\nܕܗܦܟ ܘܗܘ̤ܐ ܙܝܙܢܵܐ. :ܘܕܚܙܲܬ̤ ܥܹܕܬ̇ܐ ܫܘܼܚܠܵܦܹܗ\nܥܩܪܬܹܗ ܡ̣ܢ ܒܝܢܲܬ ܚ̈ܛܹܐ. :ܡ̣ܢ ܐܡܪܹ̈ܐ ܗ̄ܘ̣ܵܐ ܕܡܪܥܝܼܬܼܵܐ\nܘܗܦܲܟ ܢܟ̇ܬ ܡܪܥܝܼܬܼܵܐ. :ܘܛܪܕܘ ܥܠܠܢ̈ܐ ܫܕܐܘܼܗܝ\nܘܚ̣ܠܛ ܢܦܫܹܗ ܥܲܡ ܕܐܒܹ̈ܐ. :ܩܲܫܝ̈ܬܐ ܕܒ̣ܥܵܐ ܕܢܙܟܹܐ\nܘܗ̣ܦܟ ܘܫܕܵܐ ܒܩܢܘܡܹܗ. :ܕܪܘܿܫܵܐ ܕܠܘܩܒܼܵܠ ܚܒܼܪ̈ܘܗܝ\n:ܕܗܦܲܟ ܚܫܪ̣ܵܐ ܝܘܼܠܦܫܹܗ\n:ܚ̣ܢܵܐ ܠܒܨܬܼܵܐ ܕܟܼܠܡܸܕܡ\nܘܐܥܸܠ ܐܝܬܝܹ̈ܐ ܣܓܝ̈ܠܐ. :ܘܟܲܕ ܣܒܲܪ ܕܐܫܘܲܚ ܐܘܒܕ\nܗܘ̤ܐ ܢܘܟܼܪܝܐ ܠܫܪܪܵܐܘ. :ܚܛܬܵܐ ܕܗܦܟܲܬ̤ ܡܘܥܝܬܵܗ̇\nܦܘܠܵܐ ܕܗܘ̤ܵܐ ܙܝܙܢܵܐ. :ܘܒܝܲܕ ܐܲܢ̄ܬܬܵܐ ܐܫܬܦܲܠ\nܐܝܟ ܫܡܫܘܢ ܕܛܚܢ ܪܚܝܵܐ. :ܩܪܹܗ ܗ̄ܘ̣ܵܐ ܐܦ ܗܘ̤ ܠܡܫܬܘܼܬܼܵܐ\nܘܢܦܲܩ ܘܲܗ̤ܵܘܐ ܢܘܟܼܪܵܝܐ. ܘܦܣܩܹܗ ܠܣܒܼܪܹܗ ܡ̣ܢ ܚ̈ܝܐ. ܘܡܲܠܸܠ ܥܘ̣ܠܵܐ ܥܲܠ ܪܸܡܵܐ. :ܕܠܐ ܩܢܘܿܡܵܐ ܠܲܡ ܐܝܼܬܵܘܗܝ ܗ̄ܘ̣ܵܐ\nܒܪܵܐ ܠܲܡ ܠܘܩܕܵܡ ܥܲܡ ܐܒܘܼܗܝ. :ܐܲܝܟ ܩܠܵܐ ܫܚܝܼܡܵܐ ܕܡܠܬܼܵܐ\nܕܠܐ ܩܢܐ ܩܢܘܡܵܐ ܒܟܼܝܢܵܐ. :ܟܲܕ ܣܐܸܩ ܠܹܗ ܫܘܼܪܵܝܵܐ\n:ܡ̣ܢ ܝܲܠܕܵܐ ܕܡܪ̈ܝܡ ܘܲܠܟܼܵܐ\n:ܠܗ̇ܘ ܕܫܘܸܐ ܥܲܡ ܝܠܘܿܕܹܗ\nܘܠܵܐ ܛܠܹܐ ܡܢܹܗ ܒܐܝܬܘܼܬܼܵܐ. :ܘܡܢܵܐ ܢܥܒܸܕ ܡܲܪܚܵܐ\nܟܲܕ ܡܟܸܣ ܠܹܗ ܝܘܚܢܵܢ. :ܕܒܪܫܝܬ ܠܲܡ ܐܝܼܬܘܗܝ ܗ̄ܘ̣ܵܐ\nܚܝܕܝܵܐ ܥܲܡ ܝܵܠܘܕܹܿܗ. :ܒܥܠܡܵܐ ܬܡ̇ܢ ܐܝܬܼܘܗܝ ܗ̄ܘ̣ܵܐ\nܘܥܠܡܹ̈ܐ ܒܐܝܼܕܼܵܘ̈ܗܝ ܐܸܬܬܩܲܕܘ. :ܘܗܘ̤ ܕܝܼܠܹܗ ܠܕܝܼܠܹܗ ܐܬܼܵܐ\nܘܕܝܼܠܹܗ ܠܵܐ ܩܒܸܠܘ ܡܸܠܬܹܗ. :ܐܲܝܠܹܝܢ ܕܫܡܥܘ ܝܘܠܦܢܹܗ\nܝܪ̈ܬܹܐ ܕܫܘܒܼܚܹܗ ܣܡ ܐܸܢܘܿܢ.","english":"and it is known from his intention that the resurrection of the soul is alone. For by two principles stands the whole purpose of his teaching. And he called good and evil according to the deeds of the two. Sin was the son of the righteous one who turned and became a weed. And when the church saw his change, she uprooted him from the house of sins. From the lambs of the pasture he was, and he turned and became a wolf of the pasture. And the doorkeepers cast him out, and his soul mingled with that of the fathers. The hard ones whom he sought to conquer turned and cast him down before his own face. The head that was against his companions, his teaching turned into a snare. He sinned against the perfection of everything and brought in many essences. And when he thought to destroy the truth, he became a stumbling block to it. Sin, whose mind turned, became a weed. And through a woman he was humbled like a servant who grinds a millstone. He also called him to the feast, and he went out and became a stumbling block. And he cut off his hope from life. And he spoke iniquity against the exalted one, that he had no beginning, that he was not begotten before with his father. Like a worn-out sound of a word that has no beginning in existence. When the beginning arose from the child of the exalted and the eternal, to him who was equal with his begetter and did not differ from him in essence. And what can the one who is sick do when the physician has covered him? That in the beginning he was not, the one who is united with his begetter. In the world he was there, and worlds were kindled by his hands. And he who is his own came to his own, and his own did not receive his word. Those who heard his teaching became heirs of his glory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegorical interpretation of the parable of the wheat and tares, identifying sin as a figure who turned from righteousness to evil, was expelled by the church, and became a wolf among the flock.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܝܙܢܵܐ","severity":"info","text":"The Syriac term ܙܝܙܢܵܐ (zīzānā) means 'tares' or 'weeds,' directly linking the figure of sin to the parable's central image of the weed that corrupts the wheat.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'two principles' (ܬܪܹܝܢ ܪܹ̈ܫܝܼܢ) likely alludes to the dualistic teachings of Marcion or Mani, which Narsai opposes by insisting on a single principle of resurrection of the soul alone.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'he called him to the feast, and he went out and became a stumbling block' echoes the parable of the wedding feast (Matthew 22:1-14) or the banquet imagery in Luke 14, though not a direct citation.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, such as 'ܕܝܨ[ܢ]' and 'ܘܲܠܟܼܵܐ,' which may affect the precise identification of the figures described; the translation follows a conjectural reconstruction.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of sin as 'a son of the righteous one who turned and became a weed' parallels the earlier passage where Abraham is called a tare that changed, reinforcing the theme of transformation from good to evil.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the righteous one' whose son became sin is unclear; possibly a biblical figure like Adam or a contemporary teacher.","The phrase 'through a woman he was humbled' may refer to a specific historical or legendary event, but the text does not specify.","The term 'ܘܲܠܟܼܵܐ' (walḵā) is obscure; it may be a variant of 'eternal' or a proper name."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":":ܘܫܘܬܸܦ ܐܢܘܿܢ ܒܐܝܼܩܪܵܐ\nܒܫܡܵܐ ܕܠܐ ܡܝܘܬܘܼܬܼܵܐ. :ܗܵܐ ܬܚܘܝܼܬܼܵܐ ܕܲܕܢܝܼܚܵܐ\nܐܝܟ ܫܡܫܵܐ ܩܕܼܵܡ ܝܕܘ̈ܥܹܐ. :ܘܚܙܵܝܹܐ ܐܝܟ ܕܒܚܫܪܐ\nܡܬܬܩܠܝܼܢ ܒܡܠܲܝ̈ ܪܘܼܚܵܐ. :ܘܠܢܛܝܼܢܘܿܣ ܙܝܙܢܵܐ\nܕܒܩܝܡܬܼܵܐ ܕܦܓܼܪܵܐ ܟ̇ܦܪ. :ܘܟܬܒܸ̈ܐ ܕܡܠܲܝ̈ ܪܘܼܚܵܐ\nܐܲܝܟ ܢܘܟܪ̈ܝܹܐ ܚܫܝܼܒܼܝܼܢ ܠܹܗ. :ܪܘܫܥܹܗ ܕܹܝܢ ܪܒܵܐ ܗܵܢܵܘ\nܕܡܫܬܒܗܲܪ ܒܹܗ ܓܲܠܝܵܐܝܼܬ. :ܕܗܘ̤ ܠܲܡ ܡܸܠܬܐ ܐܫܬܚܠܲܦ\nܘܠܐ ܫܩܲܠ ܦܓܼܪܵܐ ܡ̣ܢ ܡܲܪܝܡ. :ܒܚܲܩܠܵܐ ܕܚܛܐ ܪܒܹܗ ܗ̄ܘ̣ܵܐ\nܐܪܝܘܿܣ ܕܛܠܡ ܩܘܼܫܬܼܵܐ. ܘܡܣܬܲܪ ܗ̄ܘ̣ܵܐ ܒܐܣܟܹܝܡܵܐ. ܕܠܵܐ ܢܓܼܬܐ ܡܪܝܼܪܘܼܬܹܗ. :ܕܐܒܼܵܐ ܗ̄ܘ̣ܵܐ ܕܠܒܝܼܫ ܕܘܡܝܵܐ\nܘܡܣܬܲܪ ܗ̄ܘ̣ܵܐ ܒܓܙܪܵܐ. :ܘܟܲܕ ܐܪܓܸܫܘ ܪ̈ܥܘܬܵܐ\nܛܪܕܘܼܗܝ ܡ̣ܢ ܓܵܘ ܡܲܪܥܝܼܬܼܵܐ. :ܘܐܲܝܬܝܼ ܠܓܸܠܝܵܐ ܚܘܫܒܵܘܗܝ\nܘܓܼܠܐ ܙܸܐܦܵܐ ܕܪܥܝܼܢܹܗ. :ܘܐܒܲܥ ܫܘܼܩܪܵܐ ܡ̣ܢ ܠܒܹܗ\nܘܡܲܠܸܠ ܥܘ̣ܠܵܐ ܣܦܘ̈ܬܹܗ. :ܩ̣ܪܵܐ ܠܲܒܼܪܵܐ ܒܪܝܼܬܼܵܐ ܕܐܲܒܼܵܐ\nܘܪܘܼܚܵܐ ܬܘܼܩܢܵܐ ܕܐܒܼܵܐ. :ܗܘ̤ ܠܲܡ ܐܝܼܬܵܘܗܝ ܒܲܠܚܘܕܵܘܗܝ\nܘܒܼܪܵܐ ܘܪܘܼܚܵܐ ܡܫܡܢܢܵܘ̈ܗܝ. :ܐܲܒܼܵܐ ܠܲܡ ܕܠܵܐ ܫܘܼܪܵܝܐ ܗ̄ܘ̣\nܘܒܼܪܵܐ ܘܪܘܼܚܵܐ ܠܟܼܵܐ ܡܸܢܹܗ. :ܘܥܲܠ ܗܵܕܹܐ ܕܒܼܪܵܐ ܐܸܢܘܿܢ\n:ܙܒܼܢܵܐ ܐܝܼܬ ܒܹܝܬܼ ܠܹܗ ܘܲܠܗܘܿܢ\n:ܘܐܸܢ ܠܲܒܼܪܵܐ ܒܪܝܼܬܼܵܐ ܥܲܒܼܕܹܗ\nܐܲܝܟ ܡܠܬܹܗ ܕܡܓܼܕܦܢܵܐ. :ܡܵܢܵܐ ܟ̇ܠܐ ܟܠܡܸܕܡ\nܒܪܵܐ ܕܐܲܠܗܵܐ ܢܸܬܼܟܲܢܹܐ. :ܓܒܪܝܠ ܐܦ ܡܝܼܟܵܐܹܝܠ\nܒܨܒܝܢ ܐܒܼܵܐ ܐܬܬܩܢܘ. :ܘܟܲܕ ܛܒܼ ܪܘܼܚܵܐ ܐܝܬܲܝܗܘܿܢ\nܒܨܝܼܕܲܝܢ ܡ̣ܢ ܫܸܡ ܐܝܼܬܘܼܬܵܐ. :ܘܐܢܗܘ̤ ܕܫܘܐ ܬܘܩܢܵܐ\nܕܒܼܪܐ ܘܕܝܼܠܗܘܿܢ ܫܲܘܝܐܝܼܬ. :ܫܡܵܐ ܗ̄ܘ̣ ܫܐܝܼܠܐ ܕܩܢܐ ܒܠܚܘܿܕ\nܘܪܚܝܼܩ ܡܢܹܗ ܒܣܘܥܪ̈ܢܹܐ. :ܙܝܼܙܢܵܐ ܐ̄ܚܪܢܵܐ ܚܲܒܼܪܹܗ\nܥܛܠ ܗ̄ܘ̣ ܫܡܗ ܡ̣ܢ ܪܡܒܐ.","english":"and he shared in the honor of the name of immortality. Behold, the proof of the heresy is like the sun before the knowers. And the visions are as if in a dream, balanced by the words of the spirit. And Zizianus denied the resurrection of the body. And the words of the spirit he considered as fables. His wickedness, then, is great, of which he openly boasts. For he did not change the word, nor did he take the body from Mary. In the field of sin grew Arius, who perverted the truth. And he concealed himself in a guise, without the bitterness of his nature. He was a father who wore a likeness, and he concealed himself in a shorn form. And when the minds perceived, they expelled him from within the flock. And they brought his thoughts to light, and revealed the filth of his intention. And he sought falsehood from his heart, and his lips spoke iniquity. He called the Son a creature of the Father, and the Spirit a product of the Father. For he is not alone, but the Son and the Spirit are his subjects. The Father is without beginning, and the Son and the Spirit are from him. And concerning this, that the Son is not, he contended with himself and with the Father. And if the Son is a creature of his making, according to the word of the blasphemer, what then? Everything is a creature of God, but Gabriel and Michael were established by the will of the Father. And when the Spirit was good, they were in his presence from the name of existence. And if the product of the Son and of them is equal, it is the name of a question that stands alone, and is distant from him in actions. Zizianus, another companion, hid his name from the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܝܼܙܢܵܐ","severity":"info","text":"Zizianus (ܙܝܼܙܢܵܐ) is a Greek name (Zizianos) used here for a heretic who denied bodily resurrection; likely a cipher for a known opponent of Narsai.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܝܘܿܣ","severity":"info","text":"Arius (d. 336) is named as the archetypal heretic who perverted truth; Narsai aligns him with the tares, linking Arian subordinationism to the denial of bodily resurrection.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܝܼܬܼܵܐ","severity":"info","text":"The term ܒܪܝܼܬܼܵܐ (creature) is used polemically: Arius calls the Son a creature of the Father, which Narsai rejects as blasphemy, asserting the Son’s eternal, uncreated status.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general condemnation of Zizianus to a specific attack on Arius, then returns to Zizianus, forming a chiastic pattern that contrasts two heretical figures.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai’s identification of Arius with the tares reflects later Syriac anti-Arian polemic, where Arianism is seen as a corrupt offshoot of orthodox teaching, not a separate tradition.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܙܝܼܙܢܵܐ","severity":"caution","text":"The identity of Zizianus is uncertain; he may be a cipher for a contemporary opponent of Narsai, but no external source confirms this name. The reading follows the Syriac text.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name Zizianus (ܙܝܼܙܢܵܐ) is unattested outside this text; its referent is unclear.","The phrase 'from the name of existence' (ܡ̣ܢ ܫܸܡ ܐܝܼܬܘܼܬܵܐ) is ambiguous: it may mean 'from the essence' or 'from the name of being'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܝܕܘܿܥܐ ܕܹܝܢ ܦܪܫ ܠܹܗ\nܡ̣ܢ ܦܐܪ̈ܐ ܕܒܝܲܕ ܡ̈ܐܘܗܝ. ܫܚ̇ܛ ܐܦ ܗܘ̤ ܬܘܕܝܼܬܼܵܐ\nܡ̣ܢ ܫܪܵܪܵܐ ܕܗܝܡܢܘܼܬܵܐ. ܘܒܼܥܐ ܕܢܣܬܘܪ ܒܢܝܢܵܐ. ܕܫܸܬܐܣܵܘ̈ܗܝ ܠܵܐ ܡܙܕܟܼܝ̈ܢ. :ܠܵܐ ܠܲܡ ܐܫܬܩܠܲܬ̤ ܢܲܦܫܵܐ\nܥܲܡ ܦܓܼܪܵܐ ܡ̣ܢ ܦܪܘܿܩܲܢ. :ܐܠܵܐ ܦܓܼܪܵܐ ܡܝܘܬܵܐ\nܫܩܠ ܠܹܗ ܡܸܠܬܼܵܐ ܘܥܡ̣ܪ ܒܹܗ. :ܘܟܲܕ ܝܕܥ ܕܡܬܦܪܣܐ ܠܹܗ\nܐܝܬܝܼ ܠܓܠܝܵܐ ܓܘܼܕܢܹܗ. :ܐܨܛܢܲܥ ܦܘܼܪܣܵܐ ܐܚ̄ܪܹܢܵܐ\nܕܢܣܬܬܲܪ ܒܹܗ ܥܲܕ ܙܒܼܢܵܐ. :ܘܗܦ̣ܟ ܘܐܘܕܝܼ ܐܦ ܒܗܵܕܹܐ\nܕܦܲܓܪܐ ܘܢܦܫܵܐ ܫܩܲܠ ܡܪܲܢ. :ܘܡܕܥܵܐ ܠܲܡ ܒܠܚܘܿܕܼ ܐܪܦܝܼ\nܕܐܦܗܘ̤ ܩܢܘܡܵܐ ܗ̄ܘ̣ ܕܬܠܬܵܐ. :ܘܥܲܠ ܡܢ̇ܐ ܠܐ ܒܕܩܘ ܠܲܢ\nܟܬ̈ܒܹܐ ܟܠܗܘܿܢ ܥܲܠܗܵܕܹܐ. :ܘܝܬܝܼܪ ܡ̣ܢ ܟܠܗܘܿܢ ܡܘܫܹ̇ܐ\nܗܘ̇ ܕܐܟܬܸܒܼ ܥܲܠ ܬܘܩܢܲܢ. :ܘܟܒܲܪ ܫܝܼܛܵܐ ܐܬܚܟܲܡ\nܝܬܝܼܪ ܡܸܢܹܗ ܕܒܲܪ ܥܡܪܲܡ. :ܘܐܫܟܲܚ ܡܸܕܹܡ ܝܬܝܼܪܵܐ\nܡܕܥܵܐ ܩܢܘܿܡܵܐ ܕܬܠܵܬܐ. :ܗܵܐ ܙܪܥܹܗ ܕܩ̇ܛܠ ܐ̄ܢܫܐ\nܕܙܪܥܹܗ ܒܢܦܫܵܐ ܕܬܲܥܡܝܪܵܘ̈ܗܝ. :ܘܫܓܫ ܠܐܪܥܵܐ ܒܙܝܼܙܵܢܵܘ̈ܗܝ\nܘܐܪܡܝܼ ܣܕܩܹ̈ܐ ܒܫܡܝܵܐ. :ܒܩܲܕܼܡܵܐ ܙܝܙܢܹ̈ܐ ܙܪܲܥ ܗ̄ܘ̣ܵܐ\nܣܛܢܵܐ ܒܝܫܬܼ ܚ̈ܛܹܐ. :ܘܐܩܝܼܡ ܣܕܩܹ̈ܐ ܘܦܘܼܠܓܹ̈ܐ\nܐܲܝܟ ܣܕܪܹ̈ܐ ܠܘܼܩܒܼܵܠ ܩܘܼܫܬܼܵܐ. :ܘܕܚܙ̣ܵܐ ܕܚܒܬ̤ ܡܲܫܪܝܼܬܹܗ\nܘܙܟܼܐ ܩܘܼܫܬܐ ܒܫܡ ܒܫܡܫܸܘ̈ܗܝ. :ܐܨܛܢܲܥ ܦܘܼܪܣܵܐ ܐ̄ܚܪܹܢܵܐ\nܘܥܲܠ ܘܟܡܢ ܒܝܢܲܬ̣ ܚ̈ܛܹܐ. :ܚ̣ܙܵܐ ܕܒܓܸܠܝܵܐ ܠܵܐ ܙ̇ܟܐ\nܘܫܪܝܼ ܡܩܪܒ ܒܟܡܐܢܹ̈ܐ. ܘܗܘ̤ܵܐ ܗ̄ܘ̣ܵܐ ܐܲܝܟ ܒܲܝܬܝܵܐ. :ܘܐܲܝܟ ܡܲܠܦ ܫܪܝܪ̈ܬܵܐ\nܚܙܵܐ ܠܣܒܪܬܵܐ ܕܐܣܬܲܦܲܩܲܬ̤. ܥܠܟܠ ܥܡܡܝ̈ܢ ܘܠܫܢܝܼ̈ܢ. :ܘܐܸܚܕܲܬ̤ ܢܘܡܹ̈ܐ ܒܟܠܦܢܸ̈ܢܝܵܢ\nܘܥܩܕܲܬ̤ ܡܘܣܹ̈ܐ ܕܚܢܦܘܼܬܼܵܐܘ\n:ܘܠܒܸܫ ܐܣܟܹܝܡ ܬܲܠܡܝܼܕܼܵܐ\n:ܕܠܵܐ ܢܚܘܹܐ ܙܹܐܦܵܐ ܒܓܠܝܵܐ\nܕܝܼܕܥ ܕܲܢܕܝܕ ܝܘܠܦܢܹܗ.","english":"It is known that he separated the fruit by his hands. He also removed the confession from the truth of faith. And he sought to hide the matter, because its foundations are not pure. The soul was not separated with the body from the Redeemer. But the mortal body took the Word and dwelt in it. And when he knew that his existence was being revealed, he brought his deceit to light. He devised another means by which to hide until the time. And he turned and confessed also in this, that the body and soul took the Lord. And he did not let the mind alone rest, that he also is the third hypostasis. And concerning the number, they did not examine all the scriptures together. And more than all, Moses, who wrote about the resurrection. And already the cunning one became wiser than the son of Amram. And he found something greater than the third hypostasis of the mind. Behold, his seed, which kills man, whose seed is in the soul of his disciples. And he disturbed the earth with his tremors, and threw scandals into the heavens. In the beginning, the evil heretic sowed his tares of sins. And he set up scandals and divisions like ranks against the truth. And when he saw that his camp was defeated and truth conquered by the name of its suns, he devised another means and went and hid among the thickets of sins. He saw that openly he did not prevail, and he began to fight with deceits. And he became like a householder. And like a teacher of true things, he saw that the gospel was scattered among all peoples and tongues. And it took hold of branches in all regions and bound the cords of falsehood. And he put on the guise of a disciple, so as not to show his venom openly, because he knew that his teaching was hated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܣܵܐ","severity":"info","text":"The Syriac term ܦܘܼܪܣܵܐ (pūrsā) means 'means' or 'way', here rendered as 'means' in the English draft. It recurs in the passage to describe the heretic's successive strategies.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܫܹ̇ܐ","severity":"info","text":"The reference to Moses (ܡܘܫܹ̇ܐ) who 'wrote about the resurrection' likely alludes to the Torah, though the resurrection is not explicit there; Narsai may be reading typologically or referring to traditions about Moses as author of all Pentateuchal prophecy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܥܡܪܲܡ","severity":"info","text":"The phrase 'son of Amram' (ܒܲܪ ܥܡܪܲܡ) is a standard Syriac epithet for Moses, based on Exodus 6:20. Narsai uses it to contrast the heretic's supposed wisdom with that of Moses.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘܡܵܐ ܕܬܠܵܬܐ","severity":"info","text":"The phrase 'third hypostasis' (ܩܢܘܡܵܐ ܕܬܠܵܬܐ) refers to the Holy Spirit in Trinitarian theology. Narsai accuses the heretic of claiming to be the third hypostasis, a charge of self-deification.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܨܛܢܲܥ ܦܘܼܪܣܵܐ ܐ̄ܚܪܹܢܵܐ","severity":"info","text":"The phrase 'he devised another means' (ܘܐܨܛܢܲܥ ܦܘܼܪܣܵܐ ܐ̄ܚܪܹܢܵܐ) appears twice in this passage, marking a structural repetition that emphasizes the heretic's persistent shift in tactics.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܙܪܥܹܗ ܕܩ̇ܛܠ ܐ̄ܢܫܐ","severity":"info","text":"The image of 'seed that kills man' echoes the parable of the wheat and tares (Matthew 13:24-30), a key scriptural foundation for Narsai's polemic against heresy as destructive sowing.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zizianus' in the previous passage is not clarified here; it may refer to a specific heretic, possibly a variant of 'Eunomius' or a figure like 'Zizian' in Syriac sources.","The phrase 'the name of its suns' (ܒܫܡ ܒܫܡܫܸܘ̈ܗܝ) is obscure; it may be a scribal error or a metaphorical expression for 'by the name of its luminaries' (i.e., orthodox teachers)."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܘܒܓܸܠܝܵܐ ܠ̇ܐ ܡܸܬܩܒܲܠ\nܚܙܵܐ ܡܢܘܿܣܐ ܕܢܗܝܼܪ ܗ̄ܘ̣. :ܘܡܢܗܲܪ ܥܝܼܢܹ̈ܐ ܕܢܦܫ̈ܬܐ\nܘܡܦܢܐ ܥܛܠ̈ܐ ܠܦܝܣܵܐ. :ܩܕܪܫ ܐܘܼܪܚܵܐ ܠܡܠܟܘܼܬܼܵܐ\nܘܟܣܝܼ ܣܢܝܘܼܬ ܚܘܼܫܵܒܵܘ̈ܗܝ. :ܒܢܚܬܐ ܦܐܝܵܐ ܕܫܸܡ ܢܘܼܗܪܵܐ\nܘܥܲܠ ܘܐܣܬܬܲܪ ܒܟܡܐܢܹ̈ܐ. :ܘܦܫܝ̈ܛܐ ܠܐ ܐܪܓܸܫܘ ܒܹܗ\n:ܦܪܣ ܬܚܦܝܼܬܼܵܐ ܥܲܠ ܢܲܦܫܵܐ\n:ܘܥܘܪܹܗ ܠܢܘܼܗܪܵܐ ܕܝܕܥܬܼܵܐ\nܫܬܸܩ̣ ܡܕܥܵܐ ܡ̣ܢ ܪ̈ܓܫܹܐ. ܕܠܐ ܢܣܬܟܠ ܘܠܵܝܼܬܼܵܐ. ܐܚܫܟ ܢܘܼܗܪܵܐ ܕܒܒ̈ܬܐ:\nܡ̣ܢ ܩܪܝܢܵܐ ܕܟܬܒܹ̈ܐ. :ܘܣܟܪ ܐܕܢܹ̈ܐ ܕܡܫܥܬܵܐ\nܕܠܵܐ ܢܨܘ̈ܬܢ ܡܸܠܲܝ̈ ܪܘܼܚܵܐ. :ܠܫܢܵܐ ܢܒܼܥܵܐ ܕܡܸܠܹ̈ܐ\nܕܪܕܝܹܗ ܡܡܬܘܡ ܠܵܐ ܩ̇ܛܥ. :ܥܲܒܼܕܹܗ ܠܥܓܐ ܘܚܓܼܝܪܵܐ\nܕܠܵܐ ܢܡܠܸܠ ܪ̈ܘܚܢܝܵܬܼܵܐ. :ܠܒܹܵܐ ܡܠܟܵܐ ܕܗܕܡܹ̈ܐ\nܢܒܼܠܐ ܕܟܼܠܗܹܝܢ ܚܟܡ̈ܬܐ. :ܚܠܸܨ ܡܢܹܗ ܣܝ̈ܡܬܹܗ\nܘܐܪܡܝܼ ܒܹܗ ܡ̣ܢ ܚܪ̈ܘܒܵܘܗܝ. :ܐܘ ܦܘܪ̈ܣܵܘܗܝ ܟܡܵܐ ܩܝܼܛܝܼܢ\nܘܨܢܥܬܹ̈ܐ ܟܡܵܐ ܥܡܝܼ̈ܩܵܢ. :ܐܘ ܣܡ ܡܵܘܬܼܵܐ ܩܛܘܿܠܵܐ\nܕܚܠܝܼܵܛܐ ܒܗ ܚܲܠܝܘܼܬܼܵܐ. :ܠܵܐ ܠܵܡ ܫܸܦܝܼܪ ܪܸܥܝܢܵܐ\nܕܟܬܒܹ̈ܐ ܐܠܗ̈ܝܹܐ. :ܘܠܐ ܝ̇ܬܪ ܐܝܢܵܐ ܕܩ̇ܪܹܐ\nܐܠܵܐ ܕܢܐܠܲܦ ܫܘܒܼܗܵܪܵܐ. :ܩܪܐ ܠܡ ܣܓܝܼ ܘܫܟܐ ܠܹܗ\nܘܫܪܝܼ ܒܨܐ ܘܡܥܡܸܩ. :ܘܗܪܓܼ ܣܓܝܼ ܒܟܬܒ̈ܐ\nܛܥ̣ܐ ܘܢܦ̣ܩ ܡ̣ܢ ܘܠܝܼܵܬܐ. :ܐܘ ܥܘ̣ܠܵܐ ܕܠܐ ܡܬܡܠܲܠ\nܕܐܟܼܪܸܙ ܒܝܼܫܵܐ ܒܦܘܼܡ ܥܲܛ̈ܠܹܐ. ܝܘܠ̣ܦܢܵܐ ܢܘܗܪܵܐ ܕܢܲܦܫܵܐ: ܗܸ[...]ܢܘܿܢ ܥܲܒܼܕܘܼܗܝ ܚܫܘܟܵܐ. :ܐܘܪܼܚܵܐ ܕܪܝܫܬܼܵܐ ܕܟܬܼܒܹ̈ܐ\nܡܠܐܘܼܗ̇ ܣܟ̈ܠܹܐ ܬܘܩ̈ܐܹܐ. :ܠܵܐ ܠܲܡ ܬܫܡܲܥ ܦܘܼܫܩܵܐ\nܘܠܐ ܬܨܘܼܬܼ ܡܠܬܼܵܐ ܕܕܪܝܼܫܵܐ. :ܗܘܝܼ ܐܲܝܟ ܣܡܝ̇ܐ ܠܟܼܬܒܼܵܐ\nܘܐܝܟ ܚܪܫܵܬ ܠܘܬ ܬܘܕܲܓܵܡܵܐ. :ܥܪܘܿܩ ܡ̣ܢ ܡ̈ܐܐ ܕܚܕܝܼܡܹ̈ܐ\nܕܠܐ ܢܛܥܘܢܵܟ ܫܪ̈ܒܲܝܗܘܿܢ.","english":"And openly it is not accepted.  \nHe saw the labor that was pure. And he darkened the eyes of the simple  \nand removed the clouds from the face. He blocked the way to the kingdom  \nand concealed the secret of his thoughts. With a garment of the name of light,  \nand he hid himself in veils. And the simple did not perceive him.  \nHe spread a covering over the soul  \nand blinded the light of knowledge.  \nThe mind was silent from the senses, so that it would not discern the lamentation. He darkened the light of the houses  \nfrom the reading of the scriptures. And he closed the ears of the story  \nso that the words of the spirit would not be heard. He changed the meaning of the words,  \nwhich he drove away, never ceasing. He made it crooked and twisted,  \nso that the spiritual things would not be spoken. He confused the king of the members,  \nthe steward of all the wisdoms. He pressed out from it his treasures  \nand cast into it from his ruins. Or his interpretations, how many are cut off,  \nand the depths, how deep. Or he placed death, the slayer,  \nwhose sweetness is sweet in it. He did not learn the beautiful intention  \nof the divine scriptures. And he did not increase the sign of the reader,  \nbut rather he taught pride. He read much and found it,  \nand he began to diminish and deepen. And he meditated much on the scriptures,  \nhe erred and went out from the lamentation. Or the iniquity that cannot be spoken,  \nwhich proclaimed evil through the mouth of the clouds. The teaching of the light of the soul: [...] his works are darkness. The way of the beginning of the scriptures  \nfilled with foolish thorns. Do not hear the interpretation,  \nand do not listen to the word of the disputant. Be like a blind man to the scripture,  \nand like a deaf woman to the example. Flee from the hundred of the severed,  \nso that their branches do not lead you astray.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܛܠ̈ܐ","severity":"info","text":"The Syriac word ܥܛܠ̈ܐ (ʿaṭlē) can mean 'clouds' or 'veils,' but in this context it likely refers to obscuring or deceptive coverings, consistent with the theme of concealment.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܢܘܿܣܐ","severity":"info","text":"The term ܡܢܘܿܣܐ (mʿūsā) is a variant of ܡܥܘܼܣܐ, meaning 'labor' or 'toil,' but here it may carry a connotation of 'craft' or 'artifice,' aligning with the deceitful actions described.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܒܹ̈ܐ ܐܠܗ̈ܝܹܐ","severity":"info","text":"The phrase 'divine scriptures' (ܟܬܒܹ̈ܐ ܐܠܗ̈ܝܹܐ) refers to the biblical texts, likely the Old and New Testaments, which the antagonist misinterprets or distorts.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Narsai","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian and poet of the Church of the East, known for his homilies and commentaries. This passage reflects his polemic against heretical interpretations, possibly targeting Arian or Messalian views.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"This passage continues the narrative of the antagonist's deceptive actions, using a series of parallel clauses (e.g., 'He darkened... He blocked... He concealed...') to emphasize the systematic corruption of truth.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗܸ[...]ܢܘܿܢ","severity":"caution","text":"The Syriac text contains a lacuna at ܗܸ[...]ܢܘܿܢ, where the manuscript is damaged or illegible. The English draft omits this, but the sense likely continues the description of the antagonist's works as darkness.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the antagonist (possibly a heretical teacher or demonic figure) is not explicitly named in this passage.","The phrase 'the hundred of the severed' (ܡ̈ܐܐ ܕܚܕܝܼܡܹ̈ܐ) is obscure; it may refer to a group of heretics or a symbolic number."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":":ܣܦܩܐ ܠܲܡ ܒܠܚܘܿܕ ܗܵܕܹܐ\nܕܢܗܝܸܡܢ ܕܠܐ ܥܘܩܒܼܵܐ. :ܡ̣ܢ ܐܝܟܵܐ ܝܕܥܬܘܢ ܗܕܹܐ\nܐܘ ܣܢ̈ܐܹܐ ܕܡܲܠܲܝ̈ ܪܘܼܚܵܐ. :ܕܕܪܫܬܘܿܢ ܐܘܪܚܵܐ ܚܕܬܵܐ\nܘܛܥܝܬܘܿܢ ܒܫܒܝܼܠ ܙܐܵܦܵܐ. :ܐܥܢܝܼ ܐܢܘܿܢ ܣܛܢܵܐ\nܒܛܘܥܝܲܝ ܕܙܪ̈ܲܥ ܒܐܕܢܲܝ̈ܗܘܿܢ. :ܕܡܗܝܼܟܝܢ ܒܦܣܝܼ̈ܩܬܼܵܐ\nܘܬܢܹܝܢ ܚܠܡܹ̈ܐ ܫܛܘܪܹ̈ܐ. :ܘܠܐ ܣ̇ܦܩ ܕܐܛܥܝܼ ܐܸܢܘܿܢ\nܒܬܘܩ̈ܠܬܐ ܟܕ ܥܝܼܪܼܝܢ ܗ̄ܘ̣ܵܘ. :ܐܠܵܐ ܡܚܘܹܐ ܚܙܘܢܹ̈ܐ\nܕܢܬܗ̇ܝܡܢ ܐܲܝܟ ܫܪܝܼܪ̈ܐ. :ܐܘ ܒܥܠܕܪܹܗ ܕܟܝܢܲܢ\nܕܟܼܡܵܐ ܐܘܼܡܢ ܒܩܪ̈ܩܹܐ. :ܘܣܗ̇ܕ ܦܘܠܘܿܣ ܥܲܠܗܕܹܐ\nܟܕ ܡܘܕܲܥ ܥܲܠ ܨܸܢ̈ܥܵܬܹܗ\n:ܕܬܟܬܘܫܲܢ ܠܲܡ ܠܵܐ ܠܝܼܬܵܘܗܝ\nܥܲܡ ܒܣܪܢܵܐ ܕܐܟܘܬܲܢ. :ܐܠܵܐ ܥܲܡ ܪ̈ܫܹܐ ܕܐܵܐܲܪ\nܪܘܼܚܐ ܕܡܩܪܲܒܼ ܥܲܡ ܒܸܣܪܵܐ. :ܒܫܘܪܝܹܗ ܓܹܝܪ ܕܩܪܒܼܵܐ\n:ܟܠ ܦܘܼܪ̈ܣܝܼܢ ܡܨܸܛܢܲܥ ܗ̄ܘ̣ܵܐ\n:ܘܟܠܝܘܿܡ ܙܝܢܵܐ ܡܚܕܬ ܗ̄ܘ̣ܵܐ\nܕܥܲܡ ܝܕܘܥܹ̈ܐ ܡܩܪܸܒܼ ܗ̄ܘ̣ܵܐ. :ܗܫܵܐ ܠܲܡ ܠܐ ܡܐܩܥܝ̈ܢ\nܨܢܥ̈ܬܐ ܠܐܘܼܡܢܘܼܬܹܗ. :ܕܡܪܡܲܙ ܐܸܢ ܪܵܡܸܙ ܒܲܠܚܘܿܕ\nܫܡܠܝܹܘ ܣܟܼ̈ܠܹܐ ܨܒܼܝܢܹܗ. :ܐܸܢ ܕܹܝܢ ܒܥ̇ܐ ܕܢܨܘܕܼܵܢ\nܒܟܘܗܗܢܵܐ ܕܪܚܡܲܬܼ ܟܣܦܵܐ. :ܦܕܝܼܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܨܒܝܢܲܢ\nܘܟܬܝܼܒܼ ܕܗܒܼܐ ܥܲܠ ܠܒܲܢ. :ܪܚܡܲܬܼ ܫܘܒܼܚܵܐ ܐܸܢ ܡܥܸܠ\n:ܣܡܐ ܕܗܲܢܝܼ ܒܚܙܬܹܗ\n:ܪܓܼܝܼܓܼܝܼܢܲܢ ܠܹܗ ܛܵܒܼ ܡܸܢܹܗ\nܘܟܒܪ ܡܢܢ ܝܵܠܦ ܠܵܗ. :ܒܪܓܝܵܬܐ ܐܸܢ ܡܩܪܸܒܼ ܥܲܡܲܢ\n:ܩܒܝܼܥܝܼܢ ܙܘܡ̈ܝܗ̇ ܒܟܼܝܢܲܢ\nܘܡܡܠܟ ܗܘ̤ ܒܲܠܚܘܿܕ ܡ̇ܠܟ. :ܘܐܬ̇ܐ ܠܓܸܠܝܵܐ ܣܘܼܥܪܝܵܐ\nܪ̈ܫܹܐ ܬܠܵܝܵܬܐ ܕܟܼܠ ܚܫܝܼ̈ܢ. :ܗܢܘܿܢ ܐܢܘܿܢ ܕܬܢܝܢܲܢ\n:ܘܡܵܐ ܕܒܗܠܹܝܢ ܫܥܒܼܕ ܠܲܢ\nܩܡ ܠܹܗ ܗܘ̤ ܐܲܝܟ ܙܟܝܐ. :ܒܗܵܠܹܝܢ ܚܫܹ̈ܐ ܐܩܪܸܒܼ ܗ̄ܘ̣ܵܐ\nܥܲܡ ܪܫܝܬܹܗ ܕܟܼܝܼܢܲܢ.","english":"It is not enough that this alone should be believed without examination. From where did you know this, or the signs of the fullness of the spirit? That your teaching is a new way and you have erred in the path of deception. He darkened your face with the errors of the seeds in your hands. That you are mixed with broken things and you interpret scattered dreams. And it was not enough that he led you astray with stumbling blocks while you were awake. But he showed visions that are believed as if they were true. Or the opponent of the truth, how many times he swore on the thresholds. And Paul testified concerning this, while making known about his tricks, that the contest is not against something non-existent with a nature like ours. But against the heads of the air, a spirit that fights with the flesh. For at the beginning of the battle, all opportunities were being used, and every day a new weapon was being made, with which he fought against the known ones. Now it is not that the tricks of his deception are hidden. For he only hints if he hints at his intentions to the foolish. If, then, he wishes to hunt with the weakness of the love of money, his intention is base, and it is written that he placed a heart upon the heart. If the love of glory enters, he blinds the one who sees it; his desires are better than it, and soon he learns it. If he fights with you through desires, the measures of her are fixed in the truth, and only the king takes counsel. And the secret action comes to light, the three heads of all darkness. They are the ones of your error, and what he accomplished through them for us, he himself arose as a victor. In these darknesses he fought with the beginning of the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the description of the adversary's deceptive tactics, now emphasizing that mere belief without scrutiny is insufficient. The speaker challenges the audience to discern the origin of false teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܿܣ","severity":"info","text":"Paul is cited as a witness against the adversary's tricks, likely alluding to 2 Corinthians 4:4 or Ephesians 6:12, where Paul speaks of spiritual combat against the powers of the air.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܫܹܐ ܕܐܵܐܲܪ","severity":"info","text":"The phrase 'heads of the air' (rēšē d-āʾar) refers to demonic powers or aerial spirits, a concept rooted in early Christian demonology and Paul's language in Ephesians 2:2.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the adversary's three heads of darkness and his tactics of temptation (love of money, glory, desires) reflects a systematic ascetic theology of spiritual warfare common in Syriac monastic literature.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the narrative, moving from accusation to a catalog of the adversary's methods, then to a declaration of victory through truth, mirroring the homiletic structure of Narsai's memre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or damaged readings (e.g., ܕܢܗܝܸܡܢ, ܐܥܢܝܼ), which may affect the precise interpretation of the adversary's actions. The translation follows the edition's conjectures.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'opponent of the truth' is not explicitly named; it may refer to Satan or a heretical teacher. The phrase 'three heads of all darkness' is ambiguous—possibly a trinitarian parody or a reference to specific demonic entities."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܘܬܟܝܼܠ ܗ̄ܘ̣ܵܐ ܕܒܼܗܘܿܢ ܙܟܹܐ\nܐܲܝܟ ܕܒܙܒ̈ܢܐ ܩܕܡ̈ܝܹܐ.ܕ\n:ܝ̇ܕܥ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܡܵܪܘܿܕܵܐ\nܘܲܫܩܝܼܠܵܐ ܠܹܗ ܒܢܸܣܝܵܢܵܐ. :ܕܲܒܼܗܵܠܹܝܢ ܚܲܫܹ̈ܐ ܐܲܣܝܼܪ\nܟܠܹܗ ܟܝܵܢܵܐ ܕܡܵܝ̈ܘܿܬܹܐ. :ܘܲܠܒܸܫ ܐܸܢܘܿܢ ܐܲܝܟ ܙܝܼܢܵܐ\nܒܬܲܟܼܬܘܼܫܵܐ ܕܠܘܩܒܼܵܠ ܡܵܪܲܢ. :ܟܲܕ ܣܵܒ̇ܪ ܗ̄ܘ̣ܵܐ ܡܲܪܵܚܵܐ\nܕܒܲܕܡܘܼܬ ܐܵܕܼܵܡ ܡܲܛܥܸܐ ܠܹܗ. :ܗܵܪܟܵܐ ܠܵܐ ܩܵܡ ܨܢܵܬܹ̈ܐ\nܘܠܵܐ ܦܘܼܕ̈ܣܹܐ ܕܐܘܼܡܵܢܘܼܬܹܗ. :ܕܲܡܙܲܝܲܢ ܗ̄ܘ̣ܵܐ ܕܲܠܩܘܼܒܼܠܹܗ\nܒܙܲܝܼܢܵܐ ܕܪܘܼܚܵܐ ܟܲܣܝܵܬܝܼܬܼ. :ܡ̣ܢ ܒܬܲܪ ܗ̇ܝ ܙܵܟܼܘܼܬܼܵܐ\nܕܲܙܟܼܵܐ ܟܝܵܢܲܢ ܥܲܡ ܡܵܪܲܢ. :ܘܪܵܘܡܵܐ ܘܥܘܼܡܩܵܪ ܐܲܪܓܸܫܘ ܒܵܗ̇\nܘܲܒܼܟܼܠ ܦܸܢ̈ܝܵܢ ܐܸܬܟܲܪܙܲܬ̤. :ܗܵܐ ܝܲܗ̄ܒ̣ܢܲܢ ܠܹܗ ܡܲܫܡܲܥܬܲܢ\nܘܥ݂ܲܠ ܘܲܫܪܵܐ ܒܲܢ ܐܲܝܟ ܕܲܨܒܵܐ. :ܘܲܗܘ̤ܵܐ ܠܹܗ ܐܲܝܟ ܕܡܸܢܲܢ ܗ̄ܘ̣\nܘܠܵܐ ܡܢܲܟܼܪܝܼܢ ܠܹܗ ܒܿܝܼܵܬܵܝܹ̈ܐ. :ܠܦܝܼܚܵܐ ܠܹܗ ܐܲܪܥܵܐ ܕܢܲܦܫܲܢ\nܘܥܩܝܵܐ ܠܹܗ ܐܵܦ ܡܲܫܡܲܥܬܲܢ. :ܘܡܪܡܹܐ ܙܲܪܥܵܐ ܕܝܘܼܠܦܵܢܹܗ\nܘܐܵܬܹܝܢ ܦܹܐܪ̈ܵܘܗܝ ܚܲܕ ܒܲܡܵܐܐ. :ܥܩܲܪܢܵܝܗܝ ܠܙܲܪܥܵܐ ܕܝܘܼܠܦܵܢܹܗ\nܕܲܡܫܝܼܚܵܐ ܡ̣ܢ ܪܸܥܝܵܢܲܢ. :ܘܩܲܒܸܒܢܲܢ ܙܪܲܥܹܗ ܕܒܼܝܼܫܵܐ\nܘܗܲܢܝܼܐܝܼ̈ܢ ܠܲܢ ܙܝܼܙܵܢܵܘ̈ܗܝ. :ܐܝܼܬܲܝܢ ܒܲܫܡܵܐ ܓܵܘ̈ܝܹܐ\nܘܲܒܼܕܘܼܒܵܪ̈ܲܝܢ ܒܲܪ̈ܝܹܐ. :ܩܪܹܝܢܲܢ ܦܵܠܚܹ̈ܐ ܕܲܡܫܝܼܚܵܐ\nܘܠܵܦܚܹܝܢܲܢ ܠܲܒܼܥܸܠܕܵܪܵܐ. :ܪܸܓܬܐ ܣܢܝܼܬܼܵܐ ܕܚܲܛܝܼܬܼܵܐ\nܗܲܢܝܼܝܼ ܠܲܢ ܫܸܩܝܵܗ̇ ܣܲܓܝܼ. :ܘܟܸܣܦܵܐ ܥܸܩܪ ܒܝܼ̈ܫܬܐ\nܫܬܝܼܠ ܥܸܩܵܪܹܗ ܒܓܼܵܘ ܠܸܒܲܢ. :ܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܣܵܡ ܡܵܘܬܵܐ\nܦܲܚܵܐ ܕܩܵܛܸܠ ܒܲܟܼܡܹܐܢܵܐ. :ܦܟܼܝܼܪܝܼܢܲܢ ܒܲܡܨ̈ܝܼܕܵܬܹܗ\n:ܘܠܵܐ ܪܓܝܼܫܝܼܢ ܚܢܲܢ ܒܐܲܣܘܼܪ̈ܘܗܝ\n:ܚܣܵܡܵܐ ܣܝܼܦܵܐ ܩܵܛܘܿܠܵܐ\nܕܩܵܛܸܠ ܢܲܦܫܵܐ ܥܲܡ ܦܲܓܼܪܵܐ.","english":"He was confident that he would conquer, as in the former times. For the rebel knew, and took him in deceit, that in his hands the pains were bound, the whole nature of the dead. And he put on a form like a garment, in a disguise against our Lord. While the deceiver thought that in the likeness of Adam he would lead him astray. Here, the cries did not arise, nor the arts of his skill, which he had arrayed against him in the hidden armor of the spirit. After that victory which our nature won with our Lord, height and depth perceived it, and in all regions it was proclaimed. Behold, he gave him your teaching, and he entered and dwelt in it as he wished. And it became for him as if it were his own, and he does not change it for his own dwellings. He plowed the earth of his self, and he also sowed your teaching. And he cast the seed of his doctrine, and its fruits come forth one by one. Uproot the seed of his doctrine, which is from the thought of the Messiah, and gather the seed of the evil one, and bring us his provisions. They are in name inward, and in their deeds outward. You are called workers of the Messiah, and you serve the master of the house. The filthy lust of sin brings you much of its drink. And money, the root of evils, its root is planted within your heart. The love of vainglory sets death, a snare that kills in secret. You are caught in his traps, and you do not perceive the harm in his bonds. A destructive sword, a murderer, that kills the soul along with the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܵܪܘܿܕܵܐ","severity":"info","text":"The term 'rebel' (mārōdā) is a standard Syriac epithet for Satan, emphasizing his revolt against divine order.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܡܘܼܬ ܐܵܕܼܵܡ","severity":"info","text":"The reference to leading astray 'in the likeness of Adam' alludes to the temptation in Eden (Gen 3), where Satan deceived Adam through a serpent.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܪܥܵܐ ܕܝܘܼܠܦܵܢܹܗ","severity":"info","text":"The metaphor of 'seed of his doctrine' reflects Narsai's polemic against rival teachings, likely Manichaean or other dualist groups, common in Syriac anti-heretical literature.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܒܸܫ ܐܸܢܘܿܢ ܐܲܝܟ ܙܝܼܢܵܐ","severity":"info","text":"The image of Satan 'putting on a form like a garment' parallels Ephrem's Hymns on Faith (Hymn 5), where heresy is described as a deceptive disguise.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܪܟܵܐ ܠܵܐ ܩܵܡ ܨܢܵܬܹ̈ܐ","severity":"info","text":"The shift from past narrative ('he was confident') to present exhortation ('uproot the seed') marks a rhetorical turn, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܕܘܼܒܵܪ̈ܲܝܢ ܒܲܪ̈ܝܹܐ","severity":"caution","text":"The phrase 'in their deeds outward' is textually uncertain; the Syriac may be corrupt or ambiguous, possibly meaning 'external deeds' or 'in the open.'","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rebel' is clear as Satan, but the 'workers of the Messiah' may refer to specific ascetic groups or clergy; the text does not specify.","The phrase 'in their deeds outward' (ܒܲܪ̈ܝܹܐ) could be read as 'external' or 'public,' leaving the contrast with 'inward' ambiguous."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܫܪܹܐ ܒܓܵܘܲܢ ܐܲܝܟ ܪܲܒ ܚܲܝܠܵܐ\nܘܲܡܙܲܚܝܼܢ ܠܹܗ ܚܘܼܒܵܒܲܝ̈ܢ. :ܚܘܼܬܼܪܵܐ ܡܵܘܒܸܕ ܬܲܩܢܵܬܹ̈ܐ\nܪܚܡܵܐ ܩܵܛܸܠ ܚܲܒܼܝܒܼܵܘ̈ܗܝ. :ܠܒܼܝܼܫܝܼܢ ܚܢܲܢ ܠܹܗ ܐܲܝܟ ܢܚܲܬܵܐ\nܘܲܡܨܲܒܲܬܼ ܒܹܗ ܪܸܥܝܵܢܲܢ. :ܕܓܵܠܘܼܬܼܵܐ ܕܐܵܘܼܠܸܕ ܗ̄ܘ̣ܵܐ\n:ܐܵܟܸܠ ܩܲܪܨܵܐ ܒܫܘܼܕܵܝܵܐ\n:ܥܒܼܝܼܕ ܠܸܫܵܢܲܢ ܐܝܼܙܲܓܲܕܵܐ\nܘܲܡܫܲܡܸܫ ܠܗܘܿܢ ܠܣܘܼܥܪ̈ܵܢܹܝܗ̇. :ܛܥܝܵܢܵܝܗܝ ܠܛܲܟܼܣܵܐ ܕܬܘܼܠܡܵܕܢ\nܘܲܢܦܲܩܢܲܢ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ. :ܘܟܼܠܢܵܫ ܪܲܒܵܐ ܗ̄ܘ̣ ܕܲܩܢܘܿܡܹܗ\nܟܲܕ ܕܲܒܼܪ ܐܲܝܟ ܨܒܼܝܵܢܹܗ. :ܢܒܲܥܘ ܠܲܢ ܣܦܪܹ̈ܐ ܗܵܦܟܵܝܹ̈ܐ\nܕܡܠܦܝܼܢ ܒܣܸܦܪܹ̈ܐ ܗܵܦܟܼܝܹ̈ܐ. :ܘܪܲܚܝܼܩܝܼܢ ܡ̣ܢ ܘܵܠܝܼܬܼܵܐ\nܗ̇ܝ ܕܲܟܼܬܵܒܹ̈ܐ ܐܲܠܦܘ ܠܲܢ. :ܐܘܼܪܚܵܐ ܕܕܲܪܲܫܘ ܩܲܕܡܵܝܹ̈ܐ\n:ܘܫܲܦܝܵܐ ܗ̄ܘ̣ܵܬ ܡ̣ܢ ܗܲܝܡܵܢܘܼܬܼܵܐ\nܕܐܲܟܼܕܲܙܘ ܟܠܗܘܿܢ ܫܘܼܝܵܐܝܼܬ. :ܘܣܵܛܵܢܵܐ ܒܝܲܕ ܙܝܼܙܵܢܵܘ̈ܗܝ\nܐܵܘܥܝܼ ܒܵܗ̇ ܣܸܕܩܹ̈ܐ ܦܠܝܼ̈ܠܹܐ. :ܡ̣ܢ ܚܲܕ ܢܸܒܼܥܵܐ ܕܝܘܼܠܦܵܢܵܐ\nܐܸܫܬܝܼܘ ܟܠܗܘܿܢ ܝܘܼܠܦܲܢܹ̈ܐ. :ܘܐܲܝܟ ܬܲܦܹ̈ܿܐ ܠܐܲܪ̈ܒܲܥܦܸܢܝܵܢ\nܐܲܫܩܝܼܡ ܠܐܲܪܥܵܐ ܒܡܸܠܲܝ̈ܗܘܿܢ. :ܐܲܝܟ ܢܘܼܗܪܐ ܗܘ̤ܵܘ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܐܲܢܗܲܪܘ ܥܵܠܡܵܐ ܒܕܸܠܩܲܝ̈ܗܘܿܢ. :ܘܐܲܝܟ ܡܸܠܝܵܐ ܒܝܲܕ ܡܸܠܲܝ̈ܗܘܿܢ\nܐܲܝܦܢܝܼܘ ܥܛ̈ܠܹܐ ܠܲܦܝܵܣܹ̈ܐ. :ܠܒܸܫܘ ܙܲܝܢܵܐ ܠܘܼܩܒܼܵܠ ܒܝܼܫܵܐ\nܕܠܵܐ ܢܸܬܼܪܘܿܥ ܣܸܕܪ̈ܲܝ ܩܘܼܫܬܼܵܐ. :ܘܲܒܼܚܲܫܹ̈ܐ ܕܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܣܓܲܘ ܬܘܼܪ̈ܥܵܬܹܗ ܕܲܟܼܝܵܢܲܢ. :ܟܲܕ ܕܹܝܢ ܡܲܛܝܼ ܫܘܼܠܵܡܵܐ\nܕܚܲܝܵܘ̈ܗܘܿܢ ܕܲܩܪ̈ܲܒܼܬܵܢܹܐ. :ܘܲܫܟܸܒܼܘ ܫܸܢܬܼܵܐ ܕܲܢܚܵܝܵܐ\nܥܲܠ ܥܲܡܠܵܐ ܕܦܘܼܠܚܵܢܲܝ̈ܗܘܿܢ. ܥܲܠ ܣܵܛܵܢܵܐ ܒܲܟܼܡܹܐܢܹ̈ܐ. ܘܐܲܪܡܝܼ ܬܸܛܪܵܐ ܕܝܘܼܠܦܵܢܹܗ:\nܘܕܲܠܚܵܗ̇ ܠܟܼܠܵܗ̇ ܡܲܪܥܝܼܬܵܐ.","english":"He dwelt among them like a general, and shattered their bonds. The arrow destroys the joints, the friend kills his beloved. He put on a form like a garment, and in it he arranged his thoughts. The deceit that he would bring forth, the slanderer, in the casting, he made his tongue a messenger, and he served her for her deeds. He led them astray from the order of discipline, and they departed from the truth. And every great one of his stature, when he led as he wished, they sought out perverse books, which teach in perverse books. And they distanced themselves from the truth, which the books taught us. The way that the ancients trod, and it was clear from the faith, that all of them together confirmed. And the adversary, by his weapons, poured into it divided opinions. From one spring of teaching, they drank all the teachings. And like tables on four sides, he set up the earth with their words. They were like a light in creation, and they illuminated the world with their flames. And like a word by their words, they filled the plains with hills. They put on armor against the evil one, so that the ranks of truth would not be disturbed. And in the vigils of their stature, they increased the gates of the truth. But when the end came of their lives of battles, and they lay down the sixth of the living, upon the labor of their work, against the adversary in the churches. And he cast the seed of his teaching, and disturbed the entire flock.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܡܙܲܚܝܼܢ ܠܹܗ ܚܘܼܒܵܒܲܝ̈ܢ","severity":"info","text":"The phrase 'shattered their bonds' likely refers to the loosening of communal or doctrinal ties, a recurring theme in Narsai's polemics against perceived heresy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܵܛܵܢܵܐ","severity":"info","text":"The term 'adversary' (sāṭānā) is used here for Satan, consistent with Narsai's portrayal of the devil as a deceiver who corrupts teaching and community.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܫܟܸܒܼܘ ܫܸܢܬܼܵܐ ܕܲܢܚܵܝܵܐ","severity":"info","text":"The phrase 'lay down the sixth of the living' may allude to the sixth day of creation (Genesis 1:31 LXX) or to a liturgical commemoration of martyrs, but the exact scriptural echo is uncertain.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܦܪܹ̈ܐ ܗܵܦܟܵܝܹ̈ܐ","severity":"info","text":"The 'perverse books' likely refer to heretical writings, possibly those of Manichaean or Marcionite circles, which Narsai and other Syriac fathers opposed as corrupting orthodox teaching.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܲܝܟ ܬܲܦܹ̈ܿܐ ܠܐܲܪ̈ܒܲܥܦܸܢܝܵܢ","severity":"info","text":"The simile 'like tables on four sides' may structure the passage as a contrast between the ordered teaching of the orthodox (four-sided, stable) and the chaotic 'divided opinions' of the adversary.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܲܪܡܝܼ ܬܸܛܪܵܐ ܕܝܘܼܠܦܵܢܹܗ","severity":"info","text":"The image of the adversary casting 'the seed of his teaching' to disturb the flock reflects Narsai's concern with the spread of false doctrine, a theme that influenced later Syriac anti-heretical literature.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sixth of the living' (ܫܸܢܬܼܵܐ ܕܲܢܚܵܝܵܐ) is unclear; it may refer to a specific group of martyrs or a liturgical rank.","The phrase 'tables on four sides' (ܬܲܦܹ̈ܿܐ ܠܐܲܪ̈ܒܲܥܦܸܢܝܵܢ) could be a metaphor for the four Gospels or for the four cardinal directions, but the text does not specify."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܒܡܲܪܝܼܪܘܼܬܼܵܐ ܕܙܝܼܙܵܢܵܘ̈ܗܝ\nܚܙܵܐ ܕܲܕܡܸܟܼܘ ܢܲܚܫܝܼܪ̈ܬܵܢܹܐ. :ܘܫܲܪܝܼ ܥܩ̇ܪ ܓܲܠܝܵܐܝܼܬ\nܘܲܒܼܝܼܕ ܣܸܕܩ̈ܕܹܐ ܘܦ̈ܘܼܠܵܓܹܐ. ܕܣܲܓܼܝܹ̈ܐ. :ܚܲܕ ܓܘܼܫܡܵܐ ܫܲܦܝܵܐ ܕܥܹܕܬܵܐ\nܕܡ̣ܢ ܣܲܓܝܼ̈ܐܹܐ ܡܸܬܼܩܲܝܲܡ. :ܦܸܠܓܹܗ ܗܘ̤ ܠܲܡܢܵܘܵܬܼܵܐ\nܒܝܲܕ ܫܘܼ̈ܚܠܵܦܹܐ ܕܝܘܼܠܦܵܢܵܘ̈ܗܝ. :ܚܲܩܐܵܐ ܕܦܲܠܚܘ ܟܲܫܝܪܹ̈ܐ\nܒܝܲܕ ܚܲܫܹ̈ܐ ܕܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ. :ܩܲܕܲܪ ܘܲܡܠܵܗ̇ ܙܝܼܙܵܢܵܘ̈ܗܝ\nܘܐܲܘܥܝܼ ܒܵܗ̇ ܝܼܥܪܵܐ ܣܲܢܝܵܐ. :ܥܵܢ̈ܐ ܛܵܥܝܼܬܼܵܐ ܕܟܸܿܢܫ\nܗܘ̇ ܪܲܒܵܐ ܕܪ̈ܵܥܵܘܵܬܼܵܐ. :ܥܠ̣ܘ ܕܐܸܒܹ̈ܐ ܒܕܲܡܘܼܬܼ ܐܸܡܪܹ̈ܐ\nܘܒܲܣܒܸܣܘ ܓܘܼܫܡ̈ܐ ܕܡܲܪܥܝܼܬܼܵܐ. :ܢܸܒܼܥܵܐ ܚܲܠܝܵܐ ܕܢܵܡܘܿܣܵܐ\nܕܡܫܩܹܐ ܗ̄ܘ̣ܵܐ ܐܲܪܥܵܐ ܕܢܲܦܫܵܐ. :ܫܲܚܠܸܦ ܗܘ̤ ܠܒܼܢ̈ܬ ܩܵܠܵܘ̈ܗܝ\nܕܠܵܐ ܢܩܲܒܠܘܢ ܗܲܪ̈ܛܝܼܩܹܐ. :ܘܡ̇ܢ ܠܵܐ ܢܸܒܼܕܹܐ ܥܲܠ ܗܵܕܹܐ\nܕܢܵܘ̈ܣܸܐ ܕܨܲܒܸܬܼ ܪܘܼܚܩܘܼܕܫܵܐ. :ܗܘ̤ܵܘ ܥܘܼܡܪܵܐ ܠܪܘܼܚܵܐ ܛܲܡܵܐܐ\nܕܝܲܗܒ̣ܘ ܡܲܫܡܲܥ̈ܬܐ ܠܲܢܟܼܝܼܐܹܐ. :ܫܒܼܝ̈ܐ ܕܦܲܢܵܘ ܒܲܨܠܝܼܒܼܵܐ\nܡ̣ܢ ܫܸܒܼܝܹܗ ܕܐܵܟܸܠܩܲܪܨܵܐ. :ܗܦܲܟܼܘ ܘܐܸܫܬܲܥܒܲܕܘ ܠܲܢܟܝܼܐܵܐ\nܒܨܒܼܝܵܢܵܐ ܘܠܵܐ ܒܩܲܛܝܼܕܵܐ. ܙܡܝܼ̈ܢܹܐ ܕܩܪܲܬ̤ ܛܲܝܒܘܼܬܼܵܐ. ܠܡܸܫܬܘܼܬܼܵܐ ܕܚܲܬܸܢܵܐ ܕܪܵܘܡܵܐ. :ܗܵܐ ܢܦܲܩ̣ܘ ܘܲܗܘ̤ܵܘ ܢܘܼܟܵܪ̈ܝܹܐ\nܕܠܵܐ ܢܸܬܼܒܲܣܡܘܢ ܒܲܚܠܘܼܠܵܐ. :ܡ̇ܢ ܠܵܐ ܢܲܟܼܪܹܐ ܥܲܠ ܗܵܕܹܐ\nܘܣܲܒܼܪܵܐ ܕܚܲܝ̈ܢ ܕܓܸܠܢܵܝܗܝ. :ܘܲܩ̣ܢܘܿܡܵܐ ܕܥܲܬܼܝ̈ܕܵܬܼܵܐ\nܚܲܠܸܦܢܵܝܗܝ ܒܲܐܪ̈ܥܢܝܵܬܼܵܐ. :ܘܡܲܢ̣ܘ ܡܸܫܟܲܚ ܕܲܢܬܸܿܪܸܨ\nܣܲܢܝܵܬܐ ܒܲܒܝܵܘ̈ܡܵܬܲܢ. :ܕܐܸܣܬܲܬܲܬ̤ ܒܲܢ ܒܝܼ̈ܫܵܬܼܵܐ\nܒܢܘܼܓܼܪܵܐ ܪܲܒܵܐ ܕܲܥܝܵܕܼܵ݁ܐ. :ܥܫܸܢ ܠܹܗ ܟܹܐܒܲܢ ܡ̣ܢ ܣܡܵܐ\nܘܢܵܕܘ ܡܸܢܗ ܐܣ̈ܘܵܬܼܵܐ.","english":"In the bitterness of his bonds, he saw that the watchmen were asleep. And he began to uproot openly, by means of scandals and divisions, of the many. One pure body of the Church, which stands with the many, he divided into factions by means of the changes of his teachings. The field which the diligent cultivated through the pains of their affliction, he measured and filled his bonds, and in it he placed a grievous thorn. The errant assembly of Chaldeans, that great one of thoughts, entered like lambs in the likeness of sheep, and they consumed the bodies of the flock. The gentle voice of the law, which used to water the land of the soul, he changed the tones of his voice so that the heretics would not receive it. And when this was not enough for him, that the vessels which the Holy Spirit had filled were a dwelling for the foul spirit, which gave hearings to the pure, the captives who were saved by the cross from the captivity of the slanderer, turned and became enslaved to the pure, by will and not by force. The invited ones whom grace called to the wedding feast of the bride of Rome, behold, they went out and became guests who did not rejoice in the feast. When this was not enough for him, and the hope of the life of his revelation, and the resurrection of the future, he exchanged for earthly things. And who can arrange the thorns in our days, which were established in them by evils, by the great custom of habit? He hid the pain from the medicine, and the remedies fled from it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܵܢ̈ܐ ܛܵܥܝܼܬܼܵܐ ܕܟܸܿܥܫ","severity":"info","text":"The phrase 'errant assembly of Chaldeans' likely refers to the followers of Mani or other heretical groups associated with Chaldean astrology, a common polemical trope in Syriac literature.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܝܼܙܵܢܵܘ̈ܗܝ","severity":"info","text":"The term 'bonds' (ܙܝܼܙܵܢܵܘ̈ܗܝ) is used metaphorically for the constraints of heresy or sin, a key image in Narsai's homilies on the struggle between orthodoxy and error.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܠ̣ܘ ܕܐܸܒܹ̈ܐ ܒܕܲܡܘܼܬܼ ܐܸܡܪܹ̈ܐ","severity":"info","text":"The image of wolves entering like lambs echoes Matthew 7:15 (wolves in sheep's clothing), a common patristic metaphor for heretics infiltrating the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܬܸܢܵܐ ܕܪܵܘܡܵܐ","severity":"info","text":"The 'bride of Rome' likely refers to the Church of Rome, a symbol of orthodox unity, contrasting with the heretical factions Narsai condemns.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡ̇ܢ ܠܵܐ ܢܸܒܼܕܹܐ ܥܲܠ ܗܵܕܹܐ","severity":"info","text":"The repeated phrase 'when this was not enough for him' (lines 9 and 13) structures the passage as a cumulative indictment of the heretic's escalating actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܫܸܢ ܠܹܗ ܟܹܐܒܲܢ ܡ̣ܢ ܣܡܵܐ","severity":"caution","text":"The final line 'He hid the pain from the medicine, and the remedies fled from it' is ambiguous: it may mean the heretic concealed his malice, or that the Church's healing was rendered ineffective.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'watchmen' (ܢܲܚܫܝܼܪ̈ܬܵܢܹܐ) is unclear—possibly bishops or ascetics tasked with guarding orthodoxy.","The 'great one of thoughts' (ܪܲܒܵܐ ܕܪ̈ܵܥܵܘܵܬܼܵܐ) could refer to a specific heretical leader, but the text does not name him."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܘܠܵܐ ܡܨܐ ܡܩܪܒܼ ܝܵܕܘܥ̈ܐ\nܟܘܼܘܵܢܵܐ ܠܟܹܐܒܹ̈ܐ ܕܢܦܲܫܲܢ. :ܡܲܠܦܵܢܹ̈ܐ ܠܒܸܫܘ ܪ̈ܡܘܼܬܼܵܐ\nܘܝܵܠܦܹ̈ܐ ܩܕܵܠܵܐ ܩܲܫܝܵܐ. :ܘܢܝܼܪܵܐ ܢܝܼܚܵܐ ܘܒܲܣܝܼܡܵܐ\nܥܲܒܼܕܘܼܗܝ ܩܲܫܝܵܐ ܠܛܵܥܘܿܢܵܘ̈ܗܝ. :ܢܒܲܥ ܚܲܕܬܵܬܼܵܐ ܒܝܵܘܡܬܲܢ\nܡ̣ܢ ܡܲܠܦܵܢܹ̈ܐ ܗܸܕܝܘ̈ܛܹܐ. :ܟܲܕ ܣܝܡܝܼܢ ܠܲܢ ܢܵܡܘܿܣܵܐ\nܠܡܛܲܪ ܫܥܹ̈ܐ ܘܝܵܡܬܼܵܐ. :ܫܒܩܘܼ ܐܘܼܪܚܵܐ ܕܕܲܪܲܫܘ ܟܸܐܢܹ̈ܐ\nܘܪܕܵܘ ܒܵܗ̇ ܐܵܦ ܝܵܕܘܥܹ̈ܐ. :ܘܲܢܦܲܩܘ ܪܵܕܹܝܢ ܒܲܫܝܼ̈ܐܹܐ\nܕܛܥܝܘܼܬܼܵܐ ܕܐܲܠܦܸܘ ܒܝܼܫܹ̈ܐ. :ܣܲܝܟܘܼܗܝ ܠܟܼܠܹܗ ܢܵܡܘܿܣܵܐ\nܒܲܢܛܘܼܪ̈ܵܬܵܐ ܕܝܵܘ̈ܡܵܬܼܵܐ. :ܘܚܕܬܘ ܠܲܢ ܝܗܘܕܵܝܘܼܬܼܵܐ\nܒܢܵܡܘ̈ܣܹܐ ܚܲܕ̈ܬܹܐ ܕܐܲܫܠ̣ܡܘ. :ܘܐܲܣܠܝܼܘ ܠܲܟܼܬܵܒܲܝ̈ ܪܘܼܚܵܐ\nܘܲܠܚܘܼܬܪܵܢܵܐ ܕܡܸܠܲܝ̈ܗܘܿܢ. :ܘܡ̣ܢ ܒܸܕܝܵܐ ܕܪܸ̈ܥܝܵܢܲܝ̈ܗܘܿܢ\nܣܡܵܘ ܢܵܡܘܿܣܹ̈ܐ ܢܘܼܟܵܪ̈ܝܹܐ. :ܫܒܲܩܘ ܕܢܸܬܢܘܿܢ ܥܲܠ ܚܘܼܒܵܐ\nܘܥܲܠ ܣܲܒܼܪܵܐ ܘܗܲܝܼܡܵܢܘܼܬܼܵܐ. :ܘܥܢܝܢ ܟܠܫܵܥ ܘܡܬܢܝܢ\nܚܸܠܡܸ̈ܐ ܣܦܝ̈ܩܹܐ ܘܫܵܛܘܿܪܹ̈ܐ. :ܘܐܸܢܗܘ̤ ܕܢܸܟܼܐܹܐ ܝܵܕܘܿܥܵܐ\nܘܢܸܟܼܠܹܐ ܒܸܕܝܵܐ ܕܡܸܠܲܝ̈ܗܘܿܢ. :ܠܛܸܫܘ ܣܲܝܦܵܐ ܕܠܸܫܵܢܲܝ̈ܗܘܿܢ\n:ܘܩܲܛܠܘܼܗܝ ܟܠܗܘܿܢ ܒܚܣܵܡܵܐ\n:ܗܵܢܵܐ ܠܲܡ ܡܸܒܨܵܐ ܒܵܨܹܐ\nܘܲܦܠܝܼܓ ܗ̄ܘ̣ ܥܲܠ ܐܲܠܵܗܵܐ. :ܘܝܘܼܠܦܵܢܵܐ ܚܲܕܬܵܐ ܡܲܠܸܦ\nܘܠܵܐ ܡܗܲܝܡܲܢ ܕܫܲܪܝܼܪ ܚܸܠܡܵܐ. :ܡܲܢܘܼ ܕܡܲܠܸܦ ܚܲܝܕ̈ܬܵܬܼܵܐ\nܐܘ ܕܣܡܝܼܢ ܡ̣ܢ ܝܼܕܲܥܬܵܐ. :ܗܘ̇ ܕܡܬܢܐ ܕܲܟܬܵܒܼܵܐ\nܐܘ ܗ̇ܘ ܕܡܩܝܼܡ ܠܹܗ ܒܕܝܵܐ. :ܥܘܪܘܼܗܝ ܠܢܘܼܗܪܵܐ ܕܝܼܕܲܥܬܵܐ\nܘܠܵܐ ܨܒܼܘ ܕܢܐܬܘܢ ܠܲܦܝܵܣܵܐ. ܘܲܒܨܝܕܼܵܐ ܗ̄ܘ̣ ܠܹܗ ܠܲܚܬܝܼܪܵܐ:\nܕܢܸܬܼܡܲܟܲܟ ܢܸܐܬܹܐ ܠܩܘܼܫܵܬܐ. :ܘܡ̣ܢ ܟܠ ܓܲܒܝܼ̈ܢ ܣܵܛܵܢܵܐ\nܨܒܼܝܵܢܵܘ̈ܗܝ ܗܵܐ ܡܸܬܓܲܡܪܝܼܢ.","english":"and cannot bring the known ones near.  \nThe pain of the simple ones is a wound. Teachers put on harsh discourses,  \nand learners a harsh voice. And a sweet and gentle yoke  \nthey made harsh for their straying ones. He sought new things in our day  \nfrom teachers of the laity. When the law was laid down for us  \nto keep the hours and the day, they left the path of the priests  \nand the known ones also trod it. And they went forth, treading in the ways  \nof the error which the evil ones taught. They abolished the entire law  \nby the festivals of the days, and renewed for us Judaism  \nwith new laws which they handed down. And they forgot the spiritual books  \nand the staff of their words. And from the midst of the thoughts of their minds  \nthey set up laws of denial. They left off speaking of love  \nand of hope and of faith. And every hour they disturb and are disturbed,  \nempty and foolish dreams. And if a known one is pure  \nand complete in the midst of their words, they draw the sword of their tongues  \nand kill him entirely with silence.  \nThus he is not able to be tested,  \nand he divided against God. And he teaches a new teaching  \nand does not believe that the dream is true. He who teaches novelties  \nor who is silent from knowledge—he who is disturbed by the Scripture  \nor he who establishes it in the midst. They darkened the light of knowledge  \nand did not wish that it come to agreement. And he is in the midst of the chosen one,  \nthat he might humble himself and come to truth. And from every side the adversary,  \nhis desires are now being fulfilled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܵܐ ܡܨܐ ܡܩܪܒܼ ܝܵܕܘܥ̈ܐ","severity":"info","text":"The opening line continues the previous passage's theme: the adversary cannot bring the 'known ones' (the orthodox faithful) near to his error, implying they resist his influence.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܵܕܘܥ̈ܐ","severity":"info","text":"The term 'known ones' (yadōʿē) likely refers to the orthodox or initiated faithful, distinct from the 'simple ones' (ܟܹܐܒܹ̈ܐ) and 'laity' (ܗܸܕܝܘ̈ܛܹܐ).","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܗܘܕܵܝܘܼܬܼܵܐ","severity":"info","text":"The accusation of renewing 'Judaism' (yihūdāyūṯā) with new laws reflects Narsai's anti-Jewish polemic, common in Syriac Christian literature, associating legalism with heresy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܠܸܫܵܢܲܝ̈ܗܘܿܢ","severity":"info","text":"The 'sword of their tongues' echoes Psalm 64:4 (Peshitta) and patristic imagery of verbal attack as weapon, common in Syriac polemic against heretics.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡ̣ܢ ܟܠ ܓܲܒܝܼ̈ܢ ܣܵܛܵܢܵܐ","severity":"info","text":"The final lines shift to a summary: the adversary's desires are fulfilled 'from every side', closing the narrative of his destructive activity with a note of ironic completion.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܨܝܕܼܵܐ ܗ̄ܘ̣ ܠܹܗ ܠܲܚܬܝܼܪܵܐ","severity":"caution","text":"The phrase 'in the midst of the chosen one' is ambiguous: it may refer to a specific individual (perhaps a bishop or ascetic) or be generic. The reading here follows the English draft's interpretation as a singular 'chosen one'.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chosen one' (ܠܲܚܬܝܼܪܵܐ) is unclear; it may be a specific figure or a generic term for the faithful.","The phrase 'he who is silent from knowledge' (ܕܣܡܝܼܢ ܡ̣ܢ ܝܼܕܲܥܬܵܐ) could mean either one who is silent due to knowledge or one who is silent about knowledge; the English draft opts for the former."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܒܒܲܪ̈ܵܝܹܐ ܐܵܘܥܝܼ ܣܸܕ̈ܩܹܐ\nܘܲܒܼܓܵܘܵܝܹ̈ܐ ܚܸܪ̈ܝܵܢܹܐ. :ܠܵܐ ܐܸܬܬܲܢܲܝܝ ܝܵܕܘܿܥܵܐ\nܥܲܠ ܓܘܼܢܚܵܐ ܕܲܒܝܵܘ̈ܡܵܬܲܢ. :ܕܙܪܥܹܗ ܛܵܒܼܵܐ ܕܲܡܫܝܼܚܵܐ\nܚܲܢܩܹܗ ܒܝܼܫܵܐ ܒܙܝܼܙܵܢܵܘ̈ܗܝ. :ܡ̇ܢ ܕܹܝܢ ܐܲܥܝܼܪ ܠܐ[...]ܡܵܝܵܐ\nܘܩܵܡ ܒܟܝܼ ܠܲܢ ܒܐܘܼ̈ܠܝܵܬܹܗ. :ܕܗܘ̤ ܝܵܕܲܥ ܗ̄ܘ̣ܵܐ ܕܢܬܢܹܐ\nܥܲܠ ܒܝܼ̈ܫܵܬܵܐ ܕܲܚܛܵܗܹ̈ܐ. :ܕܲܗܒܼܵܐ ܛܵܒܼ̇ܐ ܗܵܐ ܡܲܣܠܝܼ\nܘܡܩܒܸܠ ܙܹܐܦܵܐ ܒܓܸܠܝܵܐ. :ܕܝܲܩܝܼܪܹ̈ܐ ܫܝܼܛܝܼܢ ܘܲܒܼܣܹܝܢ\nܘܐܝܼܩܵܪܵܐ ܕܣܲܟܼܠܵܐ ܢܨܚ. :ܬܵܐܚܙ̣̰ܵܝ ܟܹܐܢܵܐ ܒܲܪ ܐܵܡܘܿܨ\nܥܵܘ̣ܠܵܐ ܕܥܲܡܡܹ̈ܐ ܐܲܝܟ ܕܥܲܡܵܐ. :ܕܲܠܒܼܝܼܫܵܐ ܩܪܵܐܘܼܗܝ ܛܵܒܼܵܐ\nܘܠܛܒܼܵܐ ܫܲܡܗܘܼܗܝ ܒܝܼܫܵܐ. :ܚܠܲܛܘ ܚܲܠܝܵܐ ܥܲܡ ܡܲܪܝܼܪܵܐ\n:ܘܙܹܐܦܵܢܵܐ ܥܲܡ ܫܲܪܝܼܪܵܐ\n:ܕܚܘܼܬܼܪܵܐ ܡܒܲܠܒܲܠ ܛܘܼܟܵܣܹ̈ܐ\n:ܕܠܵܐ ܡܬܒܚܪܵܐ ܘܵܠܝܼܬܼܵܐ\n:ܩܘܡ ܦܲܠܵܚܵܐ ܕܢܲܦܫ̈ܬܐ\nܦܵܘܠܘܿܣ ܪܲܒܵܐ ܘܲܫܒܝܼܚܵܐ. :ܘܲܚܙܝܼ ܚܲܩܵܠܐ ܕܝܘܼܠܦܵܢܵܟ\nܕܲܡܠܵܗ̇ ܒܝܼܫܵܐ ܡ̣ܢ ܝܲܥܪܹܗ. :ܐܲܪܕܸܟܸܠܵܐ ܕܲܒܼܫܵܐ ܘܫܲܟܠܸܠ\nܥܕܬ̈ܐ ܒܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ. :ܬܵܘ ܚܙܝܼ ܪܵܘܡܹܗ ܕܒܸܢܝܵܢܵܟ\nܟܲܕ ܣܬܵܪܝܼܢ ܠܹܗ ܗܸܕܝ̈ܘܿܛܹܐ. :ܡܲܠܵܚܵܐ ܕܲܪܕܵܐ ܒܝܼܡܵܐ\nܘܢܛܲܪ ܐܸܠܦܹܗ ܡ̣ܢ ܓܲܠܠܹ̈ܐ. :ܩܘܡ ܘܲܚܙܝܼ ܐܸܠܦܹܗ ܕܥܹܕܬܵܐ\nܕܫܲܚ̈ܩܵܢ ܠܵܗ̇ ܪ̈ܘܼܚܹܐ ܛ̈ܠܲܝܵܐ. :ܫܸܡܥܘܿܢ ܪܲܒܵܐ ܕܲܫܠܝܼܚܹ̈ܐ\n:ܨܲܝܼܵܕܵܐ ܕܢܘܼ̈ܢܹܐ ܘܐ̄ܢܵܫ̈ܐ\n:ܬܵܐ ܚܙܝܼ ܡܨܝܼܕܬܹܗ ܕܝܘܼܠܦܵܢܵܟ\nܕܣܲܕܩܵܗ̇ ܒܝܼܫܵܐ ܒܚܸܪ̈ܝܵܢܵܘ̈ܗܝ. :ܐܲܠܦܵܐ ܒܝܵܘܵܡܵܐ ܨܵܐܸܕ ܗ̄ܘܹܝܬܼ\nܒܗ̇ܘ ܚܲܝܠܵܐ ܕܲܫܠܝܼܚܘܼܬܵܐܘ\n:ܘܒܲܕܲܪ ܡܸܢܗܘܿܢ ܣܲܓ̈ܝܼܐܹܐ\nܐܵܟܸܠܩܲܪܨܵܐ ܒܲܚܣܵܡܹܗ. :ܫܠܝܼܚܹ̈ܐ ܬܪܹܥܣܲܪ ܢܲܗܝܼܪܹ̈ܐ\nܕܢܗܲܪ ܥܵܠܡܵܐ ܒܕܸܠܩܲܝ̈ܗܘܿܢ.","english":"among the outsiders he poured out the just ones, and among the insiders the corrupt ones. The known one was not able to be hidden on account of the laughter of our days. The good seed of Christ, his field, the evil one scattered with his storms. But then he stirred up [...] waters and stood and lamented for us in his wailings. For he knew that the tares would come upon the evils of sins. The good gold, behold, he rejects and receives refuse openly. The heavy ones he made light and swift, and the honor of the fool he made to laugh. Come, see the anger of the son of Amos, the iniquity of the peoples as of a people. For he called the evil one good, and the good one he named evil. He mixed the sweet with the bitter, and the refuse with the true. For the confusion of the order disturbs the ordinances, the unexamined duty. Arise, O farmer of souls, Paul the great and glorious, and see the field of your teaching, which is filled with evil from its forest. The architect of the good and perfect one built churches in four directions. Come, see the height of your building, when the laymen have hidden it. The sailor who sailed on the sea and saved his ship from the waves. Arise and see the ship of the church, which the young winds have shattered. Simon the great of the apostles, the hunter of birds and fish, come, see the hunting of your teaching, which the evil one has snared with his corruptions. A thousand a day I used to hunt with that power of apostleship, and besides that, many backbiters on account of his envy. The twelve apostles, the enlightened ones who illuminated the world with their flames.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̈ܵܝܹܐ","severity":"info","text":"The term ܒܲܪ̈ܵܝܹܐ (barrayē) means 'outsiders' or 'external ones', often referring to laypeople or those outside the clerical order, contrasting with ܓܵܘܵܝܹ̈ܐ (gāwāyē) 'insiders' or clergy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܐܵܡܘܿܨ","severity":"info","text":"The phrase 'son of Amos' (ܒܲܪ ܐܵܡܘܿܨ) refers to the prophet Isaiah, son of Amoz, whose prophetic anger against injustice is invoked here to criticize contemporary corruption.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ ܪܲܒܵܐ","severity":"info","text":"Paul is addressed as 'the great and glorious' and 'farmer of souls', echoing his role as a teacher and missionary in the New Testament, particularly in pastoral epistles.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܘܡ ܦܲܠܵܚܵܐ ... ܩܘܡ ܘܲܚܙܝܼ ... ܬܵܐ ܚܙܝܼ","severity":"info","text":"The passage uses a series of apostrophes ('Arise, O farmer...', 'Come, see...') to summon Paul, Simon Peter, and the apostles as witnesses to the corruption of teaching, creating a rhetorical climax.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܠܝܼܚܹ̈ܐ ܬܪܹܥܣܲܪ","severity":"info","text":"The twelve apostles are described as 'enlightened ones who illuminated the world with their flames', a common hagiographic trope in Syriac tradition, emphasizing their role as light-bringers against heresy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ[...]ܡܵܝܵܐ","severity":"caution","text":"The text has a lacuna: ܠܐ[...]ܡܵܝܵܐ likely reads ܠܐܲܥܝܼܪ ܠܡܵܝܵܐ 'he stirred up the waters', but the manuscript is damaged here, leaving the exact verb uncertain.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in ܠܐ[...]ܡܵܝܵܐ leaves the verb form uncertain; the reading 'stirred up' is conjectural.","The identity of 'the known one' (ܝܵܕܘܿܥܵܐ) is ambiguous—possibly a specific teacher or Christ himself."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":":ܩܘܡܘ ܘܲܪܕܘܼܦܘ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܲܢ\nܥܲܪܦܸܠܵܐ ܕܲܦܪܲܣ ܒܝܼܫܵܐ. :ܐܝܼܙܓܲܕܹ̈ܐ ܕܫܲܕܲܪ ܡܲܠܟܵܐ\nܠܫܲܝܢܵܐ ܕܟܼܠܵܗ̇ ܥܡܪܬܵܐ. :ܬܵܘ ܫܲܝܸܢܘ ܣܸܕܩܹ̈ܐ ܕܐܲܪܡܝܼ\nܐܟܸܠܩܲܪܨܵܐ ܒܥܹܕ̈ܬܵܐ. :ܦܲܠܵܚܹ̈ܐ ܕܐܲܪܥܵܐ ܕܥܲܡܡܹ̈ܐ\nܕܥܲܩܲܪܘ ܝܥܪܵܐ ܕܚܲܢܦܘܼܬܼܵܐ. :ܩܘܡܘ ܕܲܟܵܘ ܚܲܩܠܵܗ̇ ܕܥܹܕܬܵܐ\nܡ̣ܢ ܙܝܼܙܵܢܵܘ̈ܗܝ ܕܲܢܟܼܝܼܠܵܐ. :ܡܸܠܚܵܐ ܕܡܕܟܲܬ̤ ܦܲܟܝܼ̈ܗܹܐ\nܘܲܩܢܵܘ ܒܵܗ̇ ܛܲܥܡܵܐ ܚܲܠܝܵܐ. :ܒܦܸܬܓܵܡܲܝ̈ܗܘܿܢ ܢܸܬܘܡܕܟܼܘܿܢ\nܪܸ̈ܥܝܵܢܹܐ ܕܚܲܒܸܠ ܒܝܼܫܵܐ. :ܬܵܘ ܐܲܚܲܝ̈ ܢܸܦܢܹܐ ܠܐܘܼܪܚܵܐ\nܕܲܕܪܲܫ ܩܘܼܫܬܼܵܐ ܒܲܫܠܚܝܹ̈ܐ. :ܘܠܵܐ ܢܛܥܐ ܒܲܫܒܝܼܠ ܙܹܐܦܵܐ\nܕܣܲܓܼܝ̈ܐܢ ܒܹܗ ܬܘܼܩ̈ܠܵܬܼܵܐ. :ܬܵܘ ܢܸܬܼܩܲܪܲܒܼ ܠܲܦܝܵܣܵܐ\nܕܦܸܬܼܓܵܡܲܝ̈ܗܘܿܢ ܕܲܟܼܬܵܒܸ̈ܐ. :ܘܢܲܐܣܹܐ ܡܘܼܡܹ̈ܐ ܕܲܩܢܘܿܡܲܢ\n:ܒܡܸܠܹ̈ܐ ܕܐܲܟܼܬܸܒܼ ܪܘܼܚ ܩܘܼܕܫܵܐ\n:ܘܲܢܣܲܒܼ ܣܡܵܐ ܠܲܥܨܵܒܼܢ\nܡ̣ܢ ܥܸܩܵܪܵܐ ܕܡܸܠܝ̈ܗܘܿܢ. :ܕܝܵܕܥܝܼܢ ܚܲܫܵܘ̈ܗܝ ܕܲܟܝܵܢܲܢ\nܘܡܵܨܝܹܢ ܕܢܐܣܘܿܢ ܫܘܼ̈ܡܵܬܹܗ. :ܢܓܼܥܹܐ ܟܸܐܒܹܗ ܕܲܟܵܝܢܲܢ\n:ܠܐܣܘ̈ܬܐ ܚܲܪܝܲܡܹܐ\n:ܘܠܵܐ ܢܸܒܼܗܲܬ ܟܲܕ ܡܘܕܝܼܢܲܢ\nܒܡܘܼ̈ܡܐ ܣܢܲܝܵ̈ܐ ܕܚܛܵܗܲܝ̈ܢ. :ܢܸܬܼܩܲܪܲܒܼ ܢܸܫܐܲܠ ܪ̈ܚܡܹܐ\nܡ̣ܢ ܝܲܡ̇ܐ ܪܲܒܵܐ ܕܪ̈ܲܚܡܹܐ. :ܕܐܫܠܦ ܓܲܙܵܐ ܕܡܵܘܗܲܒܼܬܹܗ\nܥܲܠ ܒܝܼܫܹ̈ܐ ܘܥܲܠ ܛܵܠܘܼܡܹ̈ܐ. :ܢܫܲܦܠܲ ܕܸܡܥܹ̈ܐ ܕܒܵܒܵܚ̈ܬܲܢ\nܥܲܠ ܟܘܼ̈ܠܡܵܬܼܵܐ ܕܚܲܛܵܗܲܝ̈ܢ. :ܘܲܢܢܲܟܸܦ ܙܠܲܝܠܘܼܬܲܢ\nܡ̣ܢ ܦܲܚܵܐ ܕܛܵܥܹܝܢܲܢ ܒܹܗ. ܢܸܪܕܿܦ ܡܸܢܲܢ ܪܵܡܘܼܬܼܵܐ:\nܘܢܸܥܩܘܿܪ ܡܸܢܲܢ ܠܲܚܣܵܡܵܐ. :ܘܲܢܨܘܿܒܼ ܚܘܼܒܵܐ ܒܪܸܥܝܵܢܲܢ\nܥܲܡ ܣܲܒܼܪܵܐ ܘܗܲܝܡܵܢܘܼܬܼܵܐ. :ܘܢܸܥܩܘܿܪ ܡܸܢܲܢ ܙܝܼܵܙ̈ܢܹܐ\nܕܐܵܘܥܝܼ ܒܝܼܫܵܐ ܒܲܚܣܵܡܹܗ. :ܘܲܢܩܲܒܸܠ ܙܲܪܥܵܐ ܛܵܒܼܵܐ\nܕܙܪܥܲܬ̤ ܒܲܢ ܡܸܠܲܬ̤ ܚܲܝܹ̈ܐ.","english":"Arise and drive out from the cultivation the cloud of mist that the evil one spread. The messengers whom the king sent to the ruin of the whole inhabited world. Come, expel the righteous ones whom the slanderer cast into the church. The laborers of the land of the peoples who uprooted the forest of falsehood. Arise, cleanse the field of the church from the tares of the evil one. The salt that seasoned the simple ones, and they placed in it a sweet taste. By their words you are cleansed, the thoughts that the evil one corrupted. Come, my brothers, turn to the path that truth taught in the sermons. And do not err in the way of falsehood in which many have stumbled. Come, approach the exposition of the words of the scriptures. And heal the blemishes of your standing with the words that the Holy Spirit wrote. And take medicine for your pains from the root of their words. So that you may know the sufferings of your people and be able to heal its defects. The pain of your people has cried out for harsh remedies, and it is not ashamed when it confesses the hidden blemishes of its sins. Come, approach, ask for mercy from the great sea of mercies. That he may bestow the treasure of his gift upon the evil and the oppressors. The tears of our fathers have humbled themselves over the ruins of your sins. And may he bend your trembling away from the snare in which you err. Pursue from yourselves pride, and uproot from yourselves envy. And plant love in your thoughts with hope and faith. And uproot from yourselves the tares that the evil one sows in his envy. And receive the good seed that the word of life sowed in you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܝܼܙܵܢܵܘ̈ܗܝ","severity":"info","text":"The term ܙܝܼܙܵܢܵܘ̈ܗܝ (zīzāne) is the Syriac word for 'tares' or 'weeds,' directly echoing the parable of the wheat and tares (Matt 13:24–30). It is a key image in Narsai's homily, symbolizing heretical or corrupting influences within the church.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܸܠܹ̈ܐ ܕܐܲܟܼܬܸܒܼ ܪܘܼܚ ܩܘܼܕܫܵܐ","severity":"info","text":"The phrase 'words that the Holy Spirit wrote' refers to the scriptures, understood as divinely inspired. This aligns with Narsai's exegetical method, which treats the biblical text as the foundation for healing the church's ills.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܵܐ","severity":"info","text":"The 'king' who sent messengers to ruin the inhabited world likely alludes to the Sasanian king, possibly Shapur II or another persecutor, reflecting the historical context of persecution of Christians in the Sasanian Empire during Narsai's time (5th century).","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܹܕܬܵܐ","severity":"info","text":"The image of the church as a 'field' to be cleansed of tares parallels Narsai's earlier agricultural metaphors (see previous passage) and is a common patristic trope, found also in Ephrem and Chrysostom, for the purification of the community from heresy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܘܡܘ","severity":"info","text":"The repeated imperative 'Arise' (ܩܘܡܘ) at the beginning of lines structures the passage as a series of exhortations, creating a rhythmic call to action that is characteristic of Narsai's homiletic style.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܝܲܡ̇ܐ ܪܲܒܵܐ ܕܪ̈ܲܚܡܹܐ","severity":"info","text":"The 'great sea of mercies' is a metaphor for God's boundless compassion, a theme that resonates in later Syriac liturgical and mystical literature, such as in the works of Isaac of Nineveh.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' (ܡܲܠܟܵܐ) is not specified; it may refer to a specific Sasanian ruler or be a generic figure for persecution. The reading taken assumes a historical allusion to Sasanian persecution.","The phrase 'the laborers of the land of the peoples' (ܦܲܠܵܚܹ̈ܐ ܕܐܲܪܥܵܐ ܕܥܲܡܡܹ̈ܐ) is ambiguous: it could refer to pagan or heretical teachers, or to secular authorities. The reading taken interprets it as heretical influences."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܢܸܦܠܘܿܚ ܐܲܪܥܵܐ ܕܢܲܦܗܫܵܬܲܢ\nܘܢܸܥܩܘܿܪ ܝܲܥܪܵܐ ܕܲܚܛܗܲܝ̈ܢ. :ܘܲܢܛܲܝܸܒܼ ܠܹܗ ܡܲܫܡܥܬܲܢ\nܠܝܘܼܠܦܵܢܵܐ ܚܲܝܵܐ ܕܪܘܼܚܵܐ. :ܗܵܐ ܣܲܡܡܵܢܹ̈ܐ ܕܲܟܼܬܵܒܹ̈ܐ\nܬܵܘ ܢܸܬܩܪܲܒܼ ܨܐܕܲܝܗܘܿܢ. :ܘܲܒܼܕܸܡ̈ܥܹܐ ܕܲܬܘܿܬ ܢܲܦܫܵܐ\nܢܲܐܣܹܐ ܟܸܐܒܹ̈ܐ ܕܡܲܚ̈ܘܵܬܲܢ. :ܗܵܐ ܫܠܝܼܚܹ̈ܐ ܐܵܣܘ̈ܬܼܵܐ\nܕܥܲܨܒܘܼܗܝ ܠܟܹܐܒܼܵܐ ܕܐ̄ܢܵܫܘܼܬܲܢ. :ܢܚܵܘܹܐ ܠܗܘܿܢ ܟܸܐܒܹ̈ܐ ܕܢܲܦ̣ܫܲܢ\nܕܲܢܥܲܕܪܘܿܢ ܠܲܟܼܪܝܼܗܘܿܢ. :ܗܵܐ ܝܲܡܵܐ ܕܲܪ̈ܲܚܡܹܐ ܡܵܪܲܢ\nܢܸܩܪܘܼܒܼ ܘܢܸܫܐܲܠ ܥܘܼܕܪܵܢܵܐ. :ܕܢܝܼܫܵܐ ܕܡܹܐܬܼܝܼܬܹܗ ܗܵܢܵܘ\nܕܚܲܛܝܹ̈ܐ ܢܸܦܢܘܿܢ ܨܹܐܕܵܘܗܝ. :ܒܡܵܢܵܐ ܢܪܥܝܼܗ̇ ܠܟܹܐܢܘܼܬܼܵܐ\nܕܠܵܐ ܬܩܲܛܪܸܓܼ ܠܲܢ ܒܹܝܬܼ ܕܝܼܢܵܐ. :ܕܠܲܝܬ ܬܲܡ̇ܢ ܐܲܬܼܪܵܐ ܠܕܸܡ̈ܥܹܐ\nܘܠܵܐ ܠܲܬܘܼܬܼܵܐ ܘܠܲܦܝܵܣܵܐ. :ܩܪܸܒܼ ܠܹܗ ܙܲܒܼܢܵܐ ܕܡܹܐܬܝܼܬܹܗ\nܕܚܲܬܼܢܵܐ ܕܙܡܢ ܠܲܚܠܘܿܠܹܗ. :ܢܛܲܝܸܒܼ ܢܲܚܬܹ̈ܐ ܠܡܸܫܬܘܼܬܼܵܐ\nܕܠܵܐ ܢܸܗܘܸܐ ܬܲܡ̇ܢ ܓܘܼܚܟܵܐ. :ܗܵܐ ܙܲܒܼܢܵܐ ܕܢܸܬܿܬܲܓܲܪ ܒܹܗ\nܒܟܲܟܪܵܐ ܕܝܲܗ̣ܒ ܠܲܢ ܦܪܵܘܿܩܲܢ. :ܠܵܐ ܢܛܲܒܹܐ ܟܸܣܦܵܐ ܕܡܸܠܬܹܗ\nܕܠܵܐ ܢܸܩܪܹܝܢ ܥܲܒ̈ܕܹܐ ܒܝܼ̈ܫܹܐ. :ܢܲܪܡܹܐ ܡܸܫܚܵܐ ܒܲܠܡܦܝܼܕܲܝ̈ܢ\nܕܠܵܐ ܢܸܚܣܪܲ ܠܲܢ ܡܵܐ ܕܐܵܬܹܐ. :ܕܥܲܡ ܚܲܡܸܫ ܚܲܘ̈ܝܼܡܵܬܼܵܐ\nܢܸܥܘܿܠ ܥܲܡܹܗ ܠܲܓܼܢܘܿܢܵܐ. :ܐܘ ܕܐܸܬܛܲܒܲܥ ܒܲܚܛܝܼܬܵܐ\nܩܘܡ ܡ̣ܢ ܫܸܢܬܵܐ ܕܟܘܼܪܗܵܢܵܟ. :ܕܗܵܐ ܩܪܸܒܼ ܠܹܗ ܨܦܲܪܵܐ ܪܲܒܵܐ\nܘܡܟܐܲܪ ܠܲܚܒܸܢܵܢܹ̈ܐ. :ܦܥ̈ܠܐ ܕܐܓܼܪܲܬܼ ܛܲܝܠܲܘܼܬܼܵܐ\nܒܫܘܼܠܵܡ ܦܘܼܠܚܵܫܹܗ ܕܝܵܘܡܵܐ. :ܣܲܟܵܘ ܠܐܲܓܼܪܵܐ ܕܡܵܘܗܲܒܼܬܹܗ\nܕܬܫܘܘܿܢ ܥܲܡܗܘܿܢ ܕܩܲܕܡܵܝܹ̈ܐ. :ܗܵܐ ܦܬܲܚ ܬܲܪܥܵܐ ܕܲܚܢܵܢܹܗ\nܢܩܪܹܐ ܠܪ̈ܲܚܡܹܐ ܠܐܝܼܠܲܢ. :ܕܲܢܥܲܕܪܘܼܢܲܢ ܒܐܵܓܼܘܿܢܵܐ\nܕܬܲܟܬܘܼܫܵܘ̈ܗܝ ܕܠܵܐ ܟܸܠܩܲܪܨܵܐ.","english":"Cultivate the land of your thoughts,\nand uproot the forest of your sins.\nPrepare your hearing\nfor the living teaching of the Spirit.\nBehold, the medicines of the books—\ncome, approach them.\nAnd with the tears of repentance,\nheal the pains of your afflictions.\nBehold, the apostles, the physicians\nwho healed the pain of your sickness.\nShow them the pains of your soul,\nthat they may help your distress.\nBehold, the sea of mercies, our Lord—\napproach and ask for help.\nThe feast of his coming is here,\nthat sinners may approach him.\nWith what shall I begin the lamentation\nthat will not accuse you in the house of judgment?\nFor there is no place there for tears,\nnor for repentance, nor for appeasement.\nThe feast of his coming has arrived,\nthe feast of the sinner who longed for his portion.\nPrepare dishes for the banquet,\nthat there may be no laughter there.\nBehold, the feast that was bartered\nfor the talent that our Redeemer gave you.\nDo not squander the coin of his word,\nlest you be counted among evil servants.\nPour oil into your lamps,\nthat you may not lack what is to come.\nWith the five senses,\nenter with him into the bridal chamber.\nOr, if you have been immersed in sin,\narise from the stupor of your illness.\nFor the great morning has arrived\nand has darkened the lanterns.\nThe workers of the letter of wickedness,\nat the completion of the day's work,\nreceive the wage of his gift,\nthat you may rejoice with those of old.\nBehold, he has opened the door of his mercy\nand called the merciful to his feast.\nThat they may help us in the struggle\nagainst his accusers who are without slander.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegory of the church as a field, now urging the cultivation of one's own thoughts and the uprooting of sins, before shifting to a series of exhortations centered on the feast of Christ's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܫܡܥܬܲܢ","severity":"info","text":"The Syriac term ܡܲܫܡܥܬܲܢ (mašmʿāt) means 'hearing' or 'auditory faculty,' here prepared for the 'living teaching of the Spirit,' indicating a receptive, obedient posture toward divine instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܡܸܫ ܚܲܘ̈ܝܼܡܵܬܼܵܐ","severity":"info","text":"The phrase 'five senses' (ܚܲܡܸܫ ܚܲܘ̈ܝܼܡܵܬܼܵܐ) echoes a common patristic topos, but may also allude to the five virgins in the Song of Songs (1:3) as interpreted in Syriac tradition, where the senses are purified for entry into the bridal chamber.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܟܪܵܐ","severity":"info","text":"The 'talent' (ܟܲܟܪܵܐ) is a large unit of currency, here symbolizing the gift of Christ's word or grace, which the faithful must not squander; this reflects a common ascetic-economic metaphor in Narsai's homilies.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of imperatives and exclamations ('Behold, the medicines...'; 'Behold, the apostles...'; 'Behold, the sea of mercies...'), building toward a climactic call to enter the bridal chamber with the five senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܬܩܲܛܪܸܓܼ ܠܲܢ ܒܹܝܬܼ ܕܝܼܢܵܐ","severity":"caution","text":"The phrase 'that will not accuse you in the house of judgment' (ܠܵܐ ܬܩܲܛܪܸܓܼ ܠܲܢ ܒܹܝܬܼ ܕܝܼܢܵܐ) is textually uncertain; the verb ܬܩܲܛܪܸܓܼ may be a scribal error or a rare form, and the sense of 'accuse' is inferred from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'workers of the letter of wickedness' (ܦܥ̈ܠܐ ܕܐܓܼܪܲܬܼ ܛܲܝܠܲܘܼܬܼܵܐ) is ambiguous: they may be heretical teachers or corrupt clergy, but the text does not specify.","The phrase 'without slander' (ܕܠܵܐ ܟܸܠܩܲܪܨܵܐ) at the end is ambiguous: it may describe the accusers as blameless or the struggle as free from slander."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܡܲܬܠܵܐ ܕܙܲܪܥܵܐ ܕܙܝܼܙܵܢܹ̈ܐ\nܗܘ̤ ܢܓܕܢܝ ܕܐܸܡ̣ܪ ܩܘܼܫܬܼܵܐ. :ܕܚܲܙܹܝܬܼ ܕܲܫܘܲܚ ܝܘܠܦܵܢܵܐ\nܕܙܲܪܥܵܐ ܕܡܸܠܬܹܗ ܕܢܟܝܼܠܵܐ. :ܘܟܲܕ ܒܵܥܹܐ ܗ̇ܘܹܝܬ ܕܐܹܩܲܛܪܸܓܼ\nܠܡܲܪܝܼܪܘܼ̇ܬܼܵܐ ܕܙܝܼܙܵܢܵܘ̈ܗܝ. :ܓܫܸܢ ܠܹܗ ܟܹܐܒܼܵܐ ܕܵܓܘܼܝܹ̈ܐ\nܛܵܒܼ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܕܒܲܪ̈ܝܹܐ. :ܒܪ̈ܝܹܐ ܣܕܲܩܘ ܡܲܪܥܝܼܬܵܐ\nܘܲܢܦܲܩܘ ܘܲܗܘ̤ܵܘ ܢܘܼܟܼܪ̈ܝܹܐ. :ܘܓܵܘ̈ܝܹܐ ܛܥܵܘ ܒܵܬܲܪܲܗܘܿܢ\nܘܣܲܒܼܪܝܼܢ ܕܲܠܓܼܵܘ ܐܝܼܬܲܝܗܘܿܢ. :ܫܲܒܼܘܼܗ̇ ܠܐܘܼܪܚܵܐ ܕܟܼܬܵܒܹ̈ܐ\nܕܣܝܼܡܝܼܢ ܒܵܗ̇ ܡܠܝܼ̈ܠܹܐ ܕܫܲܝܢܵܐ. :ܘܲܢܦܲܩܘ ܦܵܗܹ̇ܝܢ ܒܫܲܒ̈ܝܼܐܹܐ\nܕܲܡܠܹܝܢ ܩܸܢܛܵܐ ܕܓܲܝܵܣܹ̈ܐ. :ܒܠܲܥܘ ܘܐܸܬܼܒܲܣܒܲܣܘ ܓܘܼܫܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܐܲܪܓܸܫܘ ܟܲܕ ܡܬܡܚܝܢ. :ܕܢܟܝܼܠܵܐ ܐܲܛܥܝܼ ܐܸܢܘܿܢ\nܒܫܸܕ̈ܠܹܐ ܝܼܥܢܹ̈ܐ ܕܫܘܼܓܼܵܫܵܘ̈ܗܝ. :ܛܢܵܢܵܐ ܕܗܵܠܹܝܢ ܐܲܥܝܪܵܢܝ\nܕܚܲܫܵܐ ܕܟܹܐܒܲܝ̈ܢ ܬܵܢܹܐ ܐ̄ܢܵܐ. :ܕܲܟܼܒܲܪ ܗܘ̤ ܢܥܝܼܪ ܟܘܼܘܵܢܵܐ\nܠܕܵܡܟܹ̈ܐ ܕܲܛܒܲܥܘ ܒܲܚܛܝܼܬܼܵܐ. :ܒܲܟܐܬܵܐ ܒܥܹܝܬ ܕܐܸܬܫܲܗܹܐ\nܥܲܙܝܙܘܼܬܵܗ̇ ܕܐܸܫܵܬܲܢ. :ܕܟܹܐܒܵܐ ܕܥܲܬܸܩ ܒܲܥܝܵܕܵܐ\nܒܣܲܡܵܐ ܕܥܲܙܝܙ ܢܸܬܐܲܣܹܐ. :ܡܫܝܼܚܵܐ ܕܚܲܕܸܬ ܬܘܼܩܵܢܲܟ\nܠܵܐ ܬܲܗܡܹܐ ܡ̣ܢ ܒܵܥܘܿܬܲܢ. :ܒܪ̈ܲܚܡܹܐ ܩܪܲܝܬܲܢ ܝܵܪ̈ܘܿܬܲܝܟ\nܠܵܐ ܬܸܡܢܹܝܢ ܥܲܡ ܢܘܼܟܪ̈ܵܝܹܐ.","english":"The Parable of the Seed of Tares\n\nHe who spoke the truth said: I saw that the teaching of the seed of his word was sweet. And when I desired to cut off the bitterness of his tares, the pain of the good ones turned out to be greater than the iniquity of the wild ones. The wild ones rejected the pasture and went out and became strangers. And the inward ones strayed after them and thought that they were within. They abandoned the path of the Scriptures, in which are placed the eloquent words of the Spirit. And they went out and shone in the streets, which are filled with the dust of the soldiers. They devoured and were crushed, their bodies were broken, and they did not perceive when they were struck. The sweet one led them astray with the cunning snares of his disturbances. The error of these I lament, that the pain of their sorrows may come to an end. For the watchful one has buried the sleeping ones who sank in sin. With weeping I desired to be comforted by the might of the fire. For the pain that has grown old by habit is healed by a strong medicine. Christ, who renews your nature, do not weary of your suppliants. With mercy you have called your heirs, do not be angry with the strangers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܝܼܙܵܢܹ̈ܐ","severity":"info","text":"The Syriac term zīzānē (tares) is a loanword from Greek ζιζάνια, referring to the weedy plants that appear in the Gospel parable of the wheat and tares (Matt 13:24–30). Narsai uses it as a symbol for heretical teachings or sinful impulses.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܬܠܵܐ ܕܙܲܪܥܵܐ ܕܙܝܼܙܵܢܹ̈ܐ","severity":"info","text":"The opening phrase 'Parable of the Seed of Tares' directly invokes the Matthean parable of the wheat and tares (Matt 13:24–30), which Narsai reinterprets as an allegory of the struggle between orthodox teaching and heresy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܒ̈ܝܼܐܹܐ ܕܲܡܠܹܝܢ ܩܸܢܛܵܐ ܕܓܲܝܵܣܹ̈ܐ","severity":"info","text":"The image of 'streets filled with the dust of soldiers' likely reflects the social and political turmoil of Narsai’s time, possibly the Roman-Persian conflicts or the presence of military forces in Nisibis and Edessa, where he taught.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܟܼܒܲܪ ܗܘ̤ ܢܥܝܼܪ ܟܘܼܘܵܢܵܐ ܠܕܵܡܟܹ̈ܐ","severity":"info","text":"The contrast between the 'watchful one' (ܥܝܼܪ) and the 'sleeping ones' (ܕܵܡܟܹ̈ܐ) echoes a common ascetic trope in Syriac literature, particularly in the works of Ephrem and the early monastic tradition, where spiritual vigilance is opposed to moral lethargy.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܫܝܼܚܵܐ ܕܚܲܕܸܬ ܬܘܼܩܵܢܲܟ","severity":"info","text":"The closing appeal to Christ as renewer of nature reflects Narsai’s Christological emphasis on the transformative power of the incarnation, a theme central to the Antiochene tradition and later influential in East Syriac liturgical and homiletic texts.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪ̈ܝܹܐ ܣܕܲܩܘ ܡܲܪܥܝܼܬܵܐ","severity":"caution","text":"The phrase 'the wild ones rejected the pasture' is ambiguous: ܡܲܪܥܝܼܬܵܐ can mean 'pasture' or 'guidance' (from ܪܥܐ). The translation opts for 'pasture' to maintain the agricultural metaphor, but 'guidance' is also possible, referring to ecclesiastical authority.","cites":[{"key":"ed:dsc-80","label":"source edition: On the Wheat and the Tares","url":"https://syriaccorpus.org/80"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wild ones' (ܒܪ̈ܝܹܐ) and 'the inward ones' (ܓܵܘ̈ܝܹܐ) is not explicitly defined; they may represent heretics versus orthodox believers, or laypeople versus clergy. The reading taken follows the agricultural metaphor of tares and wheat.","The phrase 'the sweet one led them astray' (ܕܢܟܝܼܠܵܐ ܐܲܛܥܝܼ ܐܸܢܘܿܢ) is ambiguous: ܕܢܟܝܼܠܵܐ could be a substantive ('the sweet one') or an adjective modifying an implied noun; the translation treats it as a personification of deceptive sweetness."],"confidence":"high","notes":[]}]}