{"slug":"dsc-85","id":"syriac:dsc:dsc-85","title":"On Isaiah's Vision","title_source":"On Isaiah's Vision","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:03Z","cost_usd":0.013186},"source":{"registry_id":"syriac:dsc:dsc-85","work_id":"dsc-85","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/85"},"stats":{"passages":20,"english_words":5473,"coptic_letters":0,"source_letters":11619,"commentary_units":113,"commentary_kinds":8,"derived_notes":0,"ambiguities":38,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"dsc-85","abstract":"Narsai's metrical homily on Isaiah's vision (Isaiah 6) is a fifth-century East Syriac memra that transforms the prophet's theophany into a theological meditation on divine glory, Christ's baptism, and anti-Miaphysite polemic. Composed at the School of Nisibis, the work survives in a single late East Syriac manuscript (13th–14th c.) with scribal errors and lacunae. The homily was used in Epiphany lectionaries, linking Isaiah's vision to Christ's baptism. Narsai adapts apophatic themes akin to Pseudo-Dionysius into Syriac idiom, expanding the biblical scene with dense parallelism and exegetical digressions. The translation smooths some rhetorical features; the Syriac original preserves precise theological nuance.","historical_context":"Narsai (d. ca. 503) was a leading theologian of the Church of the East, teaching at the School of Nisibis after its relocation from Edessa. This memra was likely composed late in his career, during the height of Christological controversies following the Council of Chalcedon (451). Narsai was a staunch dyophysite, opposing Miaphysite interpretations, and his homilies often served catechetical and liturgical purposes. The work is written in Syriac, the liturgical language of the East Syriac tradition, and belongs to the genre of memra—a metrical homily delivered in verse. Its sole surviving witness is a late East Syriac manuscript (13th–14th c.), indicating limited transmission. The text's liturgical use during Epiphany is attested by medieval rubrics, linking Isaiah's vision to Christ's baptism. The homily reflects the exegetical methods of the School of Nisibis, blending typology, anti-heretical polemic, and liturgical theology.","significance":"This homily is a key witness to East Syriac exegesis and liturgical theology in the late fifth century. It shows how Narsai adapted contemporary Greek apophatic thought (Pseudo-Dionysius) into Syriac idiom, and how Isaiah's vision was interpreted as a prefiguration of Christ's baptism. The work also illustrates the anti-Miaphysite polemic of the Church of the East, making it valuable for studying Christological debates and Syriac homiletic traditions.","timeline":[{"date":"5th c.","event":"Narsai composes the memra, likely late in his career at the School of Nisibis."},{"date":"ca. 503","event":"Death of Narsai."},{"date":"13th–14th c.","event":"Earliest surviving manuscript copied (East Syriac, with scribal errors and lacunae)."},{"date":"Medieval period","event":"Homily used in East Syriac Epiphany lectionaries, as attested by manuscript rubrics."},{"date":"Modern","event":"English translation produced, based on the single East Syriac witness."}],"relations":[{"work":"Isaiah 6:1–7","relation":"Biblical source; Narsai expands the vision of seraphs around the divine throne.","key":"","label":null,"url":null},{"work":"Pseudo-Dionysius the Areopagite","relation":"Parallel apophatic theology; Narsai adapts similar themes into Syriac idiom.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Institutional context; Narsai taught there and the homily reflects its exegetical methods.","key":"","label":null,"url":null},{"work":"East Syriac lectionaries","relation":"Liturgical use; the homily was read during Epiphany, linking Isaiah's vision to Christ's baptism.","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 and his theological milieu."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting where the homily was composed."},{"key":"wikipedia:Isaiah 6","label":"Isaiah 6","url":"https://en.wikipedia.org/wiki/Isaiah_6","reason":"Biblical passage that forms the basis of the homily."},{"key":"wikipedia:Epiphany (holiday)","label":"Epiphany","url":"https://en.wikipedia.org/wiki/Epiphany_%28holiday%29","reason":"Liturgical occasion for the homily's use."},{"key":"wikipedia:Pseudo-Dionysius the Areopagite","label":"Pseudo-Dionysius the Areopagite","url":"https://en.wikipedia.org/wiki/Pseudo-Dionysius_the_Areopagite","reason":"Parallel theological tradition adapted by Narsai."}],"cautions":["The dating of the homily to the late fifth century rests on internal theological references and Narsai's career; no external evidence confirms the exact year.","Only one East Syriac manuscript witness survives (13th–14th c.), with scribal errors and minor lacunae; a full critical edition would require comparison with West Syriac fragments not included.","The English translation smooths Narsai's dense parallelism and exegetical digressions; readers should consult the Syriac for precise rhetorical structure and theological nuance."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000538,"generated":"2026-11-15T03:16:48Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/85"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8587"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-85","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":113,"english_words":5473,"source_letters":18186,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 503) likely composed this metrical homily late in his career at the School of Nisibis. The dating rests on internal theological references and the broader context of his anti-Miaphysite polemics.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving manuscript witness is a late East Syriac copy, possibly from the 13th–14th century. The text shows occasional scribal errors and minor lacunae, noted in the apparatus.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was read during Epiphany in some East Syriac lectionaries, linking Isaiah’s vision to Christ’s baptism. Its liturgical use is attested in medieval manuscript rubrics.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English translation occasionally smooths Narsai’s dense parallelism and exegetical digressions. Readers should consult the Syriac for precise rhetorical structure and theological nuance.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not collate all known manuscripts; only one East Syriac witness is used. A full critical edition would require comparison with West Syriac fragments not included here.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"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: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-85":{"label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܚܙܵܬ̣ܵܐ ܕܲܣܪ̈ܵܦܹܐ ܕܲܚܙܵܐ ܐܹܫܲܥܝܵܐ\nܡܐܡܪܐ ܕܬܠܬܢ ܘܢܝܼܪ\nܥܲܠ ܚܙܵܬ̣ܵܐ ܕܲܣܪ̈ܵܦܹܐ ܕܲܚܙܵܐ ܐܹܫܲܥܝܵܐ\nܘܠܵܚܹ̇ܡ ܠܩܘܼܕܵܫܥܹܕܿܬܵܐ\nܥܘܼܢܵܝܵܐ\n:ܒܪܝܼܟܼܘ ܕܒܲܕܸܿܩ ܠܲܢ ܣܸܓܼܕܲܬܼܵܐ ܒܐܝܼܕܼܵܐ ܕܫܲܪܝܼܪ̈ܵܘܗܝ: ܐܲܚܲܝ̈\n:ܫܒܝܼܚ ܒܵܪܘܿܝܵܐ ܕܲܒܼܓܸܠܝܵܢܹܗ ܡ̇ܘܪܸܒܼ ܥܲܒܼܕܵܘ̈ܗܝ\nܘܲܒܼܚܸܙܘܵܢܹ̈ܐ ܡܦܲܠܸܓܼ ܥܘܼܬܼܪܹܗ ܠܲܒܼܢܲܝ̈ ܒܲܝܬܹܿܗ ܀ :ܫܘܹ̇ܐ ܠܫܘܼܒܼܚܵܐ ܕܟܲܕܼ ܠܵܐ ܚܲܣܝܼܪ ܡ̣ܢ ܬܸܫܒܿܘܿܚܬܵܐ\nܝܵܗܹ̇ܒܼ ܫܘܼܒܼܚܹܗ ܠܲܡܫܲܒܿܚܵܢܵܘ̈ܗܝ ܕܲܢܫܲܒܿܚܘܼܢܵܝܗܝ ܀ :ܒܹܗܘ̣ ܫܘܼܒܼܚܹܗ ܘܠܵܐ ܡܸܬܿܬܵܘܣܲܦ ܫܘܼܒܼܚܵܐ ܠܫܘܼܒܼܚܵܐ\nܘܐܸܢ ܡܸܫܬܿܒܲܚ ܠܲܡܫܲܒܿܚܵܢܵܘ̈ܗܝ ܡ̇ܘܪܸܒܼ ܫܘܼܒܼܚܹܗ ܀ :ܫܘܼܒܼܚܵܐ ܗ̄ܘ̣ ܟܠܹܗ ܘܡ̣ܢ ܬܸܫܒܿܘܿܚܬܹܿܗ ܡܠܹܝܢ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܠܵܐ ܚܲܣܝܼܪܵܐ ܗ̄ܘ̣ ܘܡ̣ܢ ܡ̇ܘܗܲܒܼܬܹܗ ܡܦܲܪܢܸܣ ܟܠܵܐ ܀ :ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܗ̄ܘ̣ ܘܲܒܼܕܸܡ̈ܘܵܬܼܵܐ ܡܥܵܕܼ ܡܸܬܼܚܵܘܸܐ\nܕܠܵܐ ܒܲܪ̄̇ܒܼ ܩܵܠܵܐ ܗ̄ܘ̣ ܘܲܒܼܩܵܠ ܪܸ̈ܓܼܫܹܐ ܡܲܫܡܲܥ ܩܵܠܹܗ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܡܚܵܘܸܐ ܝܵܬܹܗ ܠܲܥܒܼܵܕܼ̇ ܐܝܼܕܵܘ̈ܗܝ\nܘܲܒܼܟܼܠ ܕܸܡ̈ܘܵܢ ܨܵܐܲܪ ܐ̄ܪ̈ܵܙܵܘܗܝ ܩܕܼܵܡ ܚܲܘܵܝܹ̈ܐ ܀ :ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܡܚܵܘܸܐ ܒܚܸܙܘ̤ܵܐ ܕܕܸܡ̈ܘܵܢ ܕܸܡ̈ܘܵܢ\nܕܲܒܼܠ̈ܠܵܬܼܵܐ ܢܓܲܪܸܓܼ ܐ̄ܢܵܫܵܐ ܠܡܸܩܪܲܒܼ ܨܨܹܐܕܼܵܘܗܝ ܀ :ܚܵܘܝܼ ܠܐܵܕܼܵܡ ܚܙܵܬܼܵܐ ܕܕܼܵܡܝܵܐ ܠܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܹܗ\nܘܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ ܩ̣ܪܵܝܗܝ ܕܲܢܢܲܟܸܿܦ ܓܲܠܝܼܘܼܬܼ ܦܲܓܼܪܹܗ ܀ :ܡܲܠܸܠ ܥܲܡ ܢܘܿܚ ܒܝܲܕܼ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܓܘܼܫܡܵܢܵܝܬܵܐ\nܘܐܲܠܦܹܗ ܕܢܸܬܿܒܸܿܕܼ ܒܹܝܬܼ ܦܘܼܨܵܝܵܐ ܠܹܗ ܘܲܠܟܼܠܵܐ ܀","english":"On the Vision of the Seraphs that Isaiah Saw\nA Memra of Three Hundred and Seventy\nOn the Vision of the Seraphs that Isaiah Saw\nAnd He Stood before the Holy Church\nA Homily\n\nBlessed is he who examines the worship in the hand of his true ones, my brethren.\nGlorious is the Creator who, in his revelation, magnifies his servants,\nand through visions distributes his wealth to the sons of his house.\nHe is equal to glory, for he is not diminished by praise;\nhe gives his glory to those who praise him, that they might praise him.\nHis glory is in himself, and glory is not added to glory;\nyet if he is praised by those who praise him, he magnifies his glory.\nGlory is all his, and from his praise his ranks are filled;\nand he is not diminished, and from his gift he dispenses all.\nHe is without body, yet in forms he appears;\nhe is without voice, yet through the senses of hearing he makes his voice heard.\nIn every form he shows himself to the work of his hands,\nand in every image he paints his mysteries before the beholders.\nThe greatness of his love he shows in the vision of forms of forms,\nthat through the senses he might entice the mind to approach his truth.\nHe shows to Adam a vision that is like the senses of his body,\nand as to a child he calls him, that he might incline the clarity of his body.\nHe speaks with the spirit through the daughter of voice, the corporeal sound,\nand teaches him to make a house of salvation for himself and for all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܬܠܬܢ ܘܢܝܼܪ","severity":"info","text":"The heading identifies this as a memra of 370 lines, a standard metrical homily form in Syriac. The number may be a scribal note of length.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܪ̈ܵܦܹܐ","severity":"info","text":"Seraphs (Syriac ܣܪ̈ܵܦܹܐ) are fiery beings from Isaiah 6, here the subject of the vision. The term is a direct borrowing from Hebrew śārāf.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙܵܬ̣ܵܐ ܕܲܣܪ̈ܵܦܹܐ","severity":"info","text":"The vision of the seraphs alludes to Isaiah 6:1–7, where Isaiah sees seraphs around the divine throne. Narsai expands this into a theological reflection on divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܕܸܿܩ ܠܲܢ ܣܸܓܼܕܲܬܼܵܐ","severity":"info","text":"The phrase 'examines the worship' reflects Narsai’s liturgical context, likely the East Syriac church, where the homily was delivered before the congregation ('my brethren').","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܗ̄ܘ̣ ܘܲܒܼܕܸܡ̈ܘܵܬܼܵܐ ܡܥܵܕܼ ܡܸܬܼܚܵܘܸܐ","severity":"info","text":"The paradox of a bodiless God appearing in forms echoes Pseudo-Dionysius the Areopagite’s apophatic theology, which Narsai adapts to Syriac idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܚܹ̇ܡ ܠܩܘܼܕܵܫܥܹܕܿܬܵܐ","severity":"caution","text":"The phrase 'stood before the Holy Church' is ambiguous: it may refer to the physical church building or the congregation. The reading here takes it as the assembly, consistent with the homiletic setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ܡܐܡܪܐ ܕܬܠܬܢ ܘܢܝܼܪ' may be a scribal note of length or a title; the reading takes it as a line count.","The phrase 'ܘܠܵܚܹ̇ܡ ܠܩܘܼܕܵܫܥܹܕܿܬܵܐ' could mean the physical church or the congregation; the reading prefers the latter."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܩ̣ܪܵܐ ܠܐܲܒܼܪܵܗܵܡ ܘܬܲܪܓܸܿܡ ܥܲܡܹܗ ܐܲܝܟ ܠܸܫܵܢܹܗ\nܘܛܲܒܼ݂ܥܹܗ ܒܲܫܡܹܗ ܕܢܸܗܘܘܿܢ ܝܲܠܕܵܘ̈ܗܝ ܩܵܪܹܝܢ ܒܲܫܡܹܗ ܀ :ܐܵܘܚܸܕܼ ܚܲܝܠܹܗ ܒܐܝܼܕܲܝ̈ ܝܲܥܩܘܿܒܼ ܒܐܸܣܛܹܿܝܡ ܓܲܒܼܪܵܐ\nܘܚܵܘܝܹܗ ܠܡܹܐܚܲܕܼ ܕܲܪܵܐ ܟܲܣܝܵܐ ܒܪܸ̈ܓܼܫܹܐ ܓܠܲܝ̈ܵܐ ܀ :ܠܥܸ݂ܙ ܥܲܡ ܝܵܘܣܸܦ ܠܸܥܙܵܐ ܕܕܼܵܡܹ̇ܐ ܠܕܼܵܐ ܓܸܒܼܛܵܝܹ̈ܐ\nܘܝܲܗ̣̄ܒܼ ܒܹܗ ܚܲܝܠܵܐ ܠܡܸܣܬܲܟܵܠܘܼ ܒܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܓܠ̣ܵܐ ܪܲܒܿܘܼܬܹܗ ܥܲܠ ܛܘܼܪ ܣܝܼܢܲܝ ܠܥܹܝܢ ܒܲܪ ܥܲܡܪܲܡ\nܘܲܡ̣ܠܵܝܗܝ ܪܘܼܚܵܐ ܠܡܸܫܬܲܥܵܝܘܼ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ ܀ :ܨܵܪ ܬܲܚܘܼܝܼܬܼܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܩܕܼܵܡ ܐܹܠܝܼܵܐ\nܕܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܠܲܡܕܲܡ̇ܝܘܼ ܒܢܝܼܫܵܐ ܕܪ̈ܲܚܡܵܘܗܝ ܀ :ܠܒܸܫ̣ ܐܵܦ ܗܵܫܵܐ ܐ̄ܣܟܹܿܡܵܐ ܦܲܐܝܵܐ ܘܩܵܡ̣ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ\nܕܢܸܓܼܠܸܐ ܠܐ̄̈ܢܵܫܵܐ ܪܲܒܿܘܼܬܼ ܫܘܼܒܼܚܹܗ ܕܠܵܐ ܡܸܬܿܕܲܪܟܵܐ ܀ :ܒܫܘܼܒܼܚܵܐ ܪܲܒܵܐ ܨܒܼܵܐ ܕܲܢܚܵܘܸܐ ܢܦܲܫܹܐ ܠܐ̄ܢܵܫܵܐ\nܘܲܩ̣ܪܸܒܼ ܨܹܐܕܼܵܘܗܝ ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܕܢܸܬܼܒܲܩܸܐ ܒܹܗ ܀ :ܠܥܹܝܢ ܐܹܫܲܥܝܵܐ ܓܠ̣ܵܐ ܪܲܒܿܘܼܬܹܗ ܒܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ\nܘܐܲܩܝܼܡ ܣܸܕܼܪܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܕܲܢܩܲܕܿܫܘܼܢܵܝܗܝ ܀ :ܙܵܚ ܡ̣ܢ ܪܵܘܡ̇ܐ ܘܲܫܪ̣ܵܐ ܒܥܘܼܡܩܵܐ ܠܵܘ ܒܲܟܼܝܵܢܵܐ\nܘܩܵܡ̣ ܥܲܠ ܐܲܪܥܵܐ ܠܵܘ ܒܲܫܪܵܪܵܐ ܐܸܠܵܐ ܒܲܫܡܵܐ ܀ :ܟܲܢܸܫ ܠܥܝܼܪܹ̈ܐ ܩ̣ܪܵܐ ܠܡܲܠܲܐܟܹ̈ܐ ܪܡ݂ܲܙ ܠܲܟܼܪ̈ܘܿܒܹܐ\nܘܐܲܒܸܿܫ ܐܸܢܘܿܢ ܚܙܵܬܼܵܐ ܕܡܲܠܝܵܐ ܬܲܗܪܵܐ ܥܦܝܼܦܵܐ ܀ :ܦܪ݂ܲܚܵܢܹ̈ܐ ܘܛܵܣܘ ܢܘܼܪ̈ܵܢܹܐ ܪܗܸܛܘ̣ ܩܲܠܝܼܠܹ̈ܐ\nܘܲܣܒ݂ܲܪܘ ܕܡ̣ܛܵܐ ܘܩܲܕܸܿܡ ܐܸܢܘܿܢ ܪܸܡܙܹܗ ܠܐܲܪܥܵܐ ܀ :ܩܥ̣ܵܘ ܫܝܼܦܘܿܪܹ̈ܐ ܛܲܟܸܿܣܘ ܣܸܕܼܪܹ̈ܐ ܣܕܲܪܘ ܠܓܸܝܘܿܢܹ̈ܐ\nܘܲܚܠܵܦ ܙܲܝܢܵܐ ܠܒܸܫ̣ܘ ܚܹܝܠ ܪܘܼܚܵܐ ܠܡܸܬܼܚܲܝܵܠܘܼ ܀","english":"He called Abraham and interpreted with him according to his language, and sealed him with the name of the Lord; his children call by his name. He took hold of his power in the hands of Jacob, the man of the image, and showed him how to hold the hidden generation in manifest senses. He went with Joseph to the language that resembles that of the Egyptians, and gave him power to perceive in the mysteries. He revealed his greatness on Mount Sinai to Ithamar son of Aaron, and filled him with spirit to speak about his ordinances. He formed a demonstration of his goodness before Elijah, that he might know how to compare the evil of his beloved ones. He also now put on a fitting form and stood in the sanctuary, to reveal to the people the greatness of his glory that is incomprehensible. With great glory he desired to show and spread out to the people, and a certain man drew near to him to be examined by him. To Ithamar Isaiah he revealed his greatness in the holy temple, and established orders of angels that sanctify him. He withdrew from the height and descended into the depth, not in a lamenting manner, and stood on the earth, not in truth but in name. He summoned the watchers, called the angels, beckoned to the cherubim, and showed the vision of the one who fills the overflowing river. Birds flew and doves soared, the swift ones ran, and they thought that he had arrived and that his sign had preceded him to the earth. The trumpets cried out, the orders arranged themselves, the ranks set themselves in order, and the armor changed; they put on the power of the spirit to be empowered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"Abraham is invoked as the first recipient of divine revelation, paralleling the later prophets. The phrase 'interpreted with him according to his language' may allude to the tradition that Abraham received the divine name in Hebrew.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܪ ܣܝܼܢܲܝ","severity":"info","text":"Mount Sinai is referenced in connection with Ithamar son of Aaron, evoking Exodus 24 and the giving of the Law. The 'spirit to speak about his ordinances' echoes prophetic inspiration.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܹܠܝܼܵܐ","severity":"info","text":"Elijah is presented as a prophet who receives a 'demonstration of his goodness' and learns to compare the evil of his beloved ones. This may reflect the Syriac exegetical tradition of Elijah as a type of the contemplative prophet.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܥܹܝܢ ܐܹܫܲܥܝܵܐ","severity":"info","text":"The passage shifts from a series of Old Testament figures (Abraham, Jacob, Joseph, Ithamar, Elijah) to Isaiah, who is the central subject of the memra. This structural pivot emphasizes Isaiah as the culmination of prophetic vision.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܠܲܐܟܹ̈ܐ","severity":"info","text":"The description of angels, watchers, cherubim, and the 'overflowing river' parallels the vision of the seraphs in Isaiah 6, where the prophet sees the divine court. The 'river' may allude to the river of fire in Ezekiel 1 or later apocalyptic imagery.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܥܹܝܢ ܐܹܫܲܥܝܵܐ","severity":"caution","text":"The phrase 'To Ithamar Isaiah' is syntactically ambiguous: it may be a scribal error or a conflation of two names. The English draft reads 'To Ithamar Isaiah' as a single figure, but the Syriac could be parsed as 'To Ithamar, Isaiah' or as a compound name. The intended referent is likely Isaiah alone.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܥܹܝܢ ܐܹܫܲܥܝܵܐ' (l-ʿayt īšayʿā) is ambiguous: it may be a scribal conflation of 'Ithamar' and 'Isaiah' or a single name. The reading taken is that it refers to Isaiah, as the context shifts to the prophet's vision in the temple.","The clause 'not in a lamenting manner' (ܠܵܘ ܒܲܟܼܝܵܢܵܐ) is unclear: it may contrast the descent of the divine presence with a mournful procession, or it may be a textual corruption."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܚܙ̣ܵܩܘ ܪܵܕܹܝܢ ܒܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܕܠܵܐ ܗܲܠ̈ܟܼܵܬܼܵܐ\nܘܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܒܹܝܬܼ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܕܠܵܐ ܫܘܼܢܵܝܵܐ ܀ :ܚܙ̣ܵܩ ܚܹܝܠ ܡܲܠܟܵܐ ܥܲܡ ܫܘܼܠܛܵܢܵܐ ܕܲܡܠܸܟ ܡܲܠ̈ܟܹܿܐ\nܘܠܵܐ ܐܸܬܼܝܲܥܲܬ̤ ܐܘܼܪܚܵܐ ܒܐܵܐܲܪ ܬܚܹܝܬܼ ܪܸ̈ܓܼܠܲܝܗܘܿܢ ܀ :ܢܚܸ̣ܬܼ ܦܘܼܩܕܵܢܵܐ ܕܚܲܝܠܵܐ ܟܲܣܝܵܐ ܘܚܲܝ̈ܠܵܘܵܬܼܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܐܲܪܓܸܿܫ ܒܩܵܠ ܡܲܚܲܬܿܬܹܗ ܐܸܠܵܐ ܐܸܢ ܚܲܕܼ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ ܚܙ̣ܵܘ ܠܲܦܠܲܓܹܿܗ\nܘܩܵܡ̣ ܘܐܸܬܼܒܲܩܝܼ ܒܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܘܲܒܼܫܲܡܫܵܘ̈ܗܝ ܀ :ܚܲܕܼ ܒܲܪܢܵܫܵܐ ܚܙ̣ܵܗ̇ ܠܲܚܙܵܬܹܗ ܠܵܘ ܒܲܚܙܵܬܼܵܐ\nܐܸܠܵܐ ܒܗܵܘܢܵܐ ܐܲܟܼܡܵܐ ܕܲܡܨܸܐ ܥܒܼܝܼܕܼܵܐ ܠܡܸܚܙܵܐ ܀ :ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ ܚܙ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ\nܘܲܒܼܪܥܝܵܢܵܐ ܥܲܠ̣ ܥܲܡ ܥܝܼܪܹ̈ܐ ܠܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܀ :ܠܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܥܲܠ̣ ܦܘܼܩܕܼܵܢܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ\nܘܩܵܡ̣ܘ ܫܲܡܵܫܵܘ̈ܗܝ ܕܲܢܫܲܡܫܘܼܢܵܝܗܝ ܩܲܕܿܝܼܫܵܐܝܼܬܼ ܀ :ܬܪܘܿܢܘܿܣ ܕܫܘܼܒܼܚܵܐ ܨܲܒܸܿܬܼܘ. ܣܵܡ̣ܘ ܠܹܗ ܐܲܝܟ ܕܲܠܡܲܠܟܵܐ\nܘܐܲܣܡܝܼܘ ܘܹܐܠܵܐ ܢܘܼܪܵܢܵܝܬܼܵܐ ܒܹܝܬܼ ܠܹܗ ܘܲܠܗܘܿܢ ܀ :ܘܹܐܠܵܐ ܕܫܘܼܒܼܚܵܐ ܦܪܲܣܘ ܫܲܡܫܹ̈ܐ ܩܕܵܪܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܕܠܵܐ ܢܸܬܼܒܲܩܘܿܢ ܒܦܲܪܨܘܿܦ ܡܲܠܟܵܐ ܕܲܫܪܸܐ ܒܫܘܼܒܼܚܵܐ ܀ :ܓܸܦܹ̈ܐ ܕܲܒܼܗܘܿܢ ܗܘ̤ܵܘ ܬܲܟܼܣܝܼܬܼܵܐ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ\nܘܟܲܣܝܼܘ ܪܸ̈ܓܼܫܹܐ ܕܲܩܢ̣ܵܘ ܡܸܢܫܹܠܝ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܪܸܓܼܫܹܐ ܚܵܘܝܼܘ ܠܵܐ ܓܘܼܫܡܵܢܹ̈ܐ ܠܥܹܝܢ ܓܘܼܫܡܵܢܵܐ\nܘܣܲܬܿܪܘ ܐܸܢܘܿܢ ܡ̣ܢ ܬܸܫܒܿܘܿܚܬܵܐ ܕܪܲܒܿܘܼܬܼ ܚܸܙܘܵܐ ܀ :ܐܲܝܟ ܣܘܼܕܼܵܪܹ̈ܐ ܟܪ̣ܵܟܼܘ ܓܸܦܲܝ̈ܗܘܿܢ ܥܲܠ ܐܲܦܲܝ̈ܗܘܿܢ\nܕܠܵܐ ܢܸܣܬܿܝ̈ܛܵܢ ܡ̣ܢ ܓܵܘܙܲܠܬܵܐ ܕܗܸܕܼܪܹܗ ܕܚܸܘܙܵܐ ܀","english":"The chariots drove on the faces of the heights without paths, and the power of essence between their ranks without confusion. The power of the king held firm with the authority that rules over kings, and the way was not trodden in the air beneath their feet. The hidden command of the host and the forces descended, and no man perceived the sound of its descent except one. One man from humanity saw its division, and stood and wept at the greatness of his power and his ministers. One man saw his vision not with sight, but with a cloud that he was able to make for seeing. With a hidden cloud he saw the vision that is not seen, and in thought he ascended with the watchers to the temple of holiness. To the temple of holiness he ascended by the command of the one who rules over all, and his ministers stood to minister to him in holiness. A throne of glory they prepared for him, they placed it as for a king, and they set a crown of radiance between him and them. A veil of glory the ministers spread before their eyes, so that they might not be confounded by the person of the king who dwelt in glory. Wings that were with them were a covering for their faces, and they concealed the senses that stood from shame, not by custom. The senses revealed not bodies to the eye of the body, and they hid themselves from the praise of the greatness of the vision. Like curtains they wrapped their wings over their faces, so that they might not be singed by the ember of the fire of the vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܙ̣ܵܩ","severity":"info","text":"The verb ܚܙ̣ܵܩ (ḥzaq) can mean 'held firm' or 'grew strong'; here it governs the power of the king, reinforcing the theme of divine authority.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܙ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ","severity":"info","text":"The phrase 'saw the vision that is not seen' echoes Isaiah's inaugural vision (Isaiah 6) and the broader apophatic tradition of divine invisibility.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܪܘܿܢܘܿܣ ܕܫܘܼܒܼܚܵܐ","severity":"info","text":"The 'throne of glory' (ܬܪܘܿܢܘܿܣ ܕܫܘܼܒܼܚܵܐ) is a standard motif in Syriac liturgical and mystical texts, representing the divine presence in the heavenly temple.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The 'hidden cloud' (ܒܗܵܘܢܵܐ ܟܲܣܝܵܐ) parallels the cloud imagery in Syriac accounts of visionary ascent, e.g., in the works of Ephrem and later mystics.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕܼ ܒܲܪܢܵܫܵܐ","severity":"info","text":"The repeated phrase 'one man' (ܚܲܕܼ ܒܲܪܢܵܫܵܐ) marks a structural pivot from collective divine action to the individual visionary, likely the prophet Isaiah.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܹܐܠܵܐ ܕܫܘܼܒܼܚܵܐ","severity":"caution","text":"The phrase 'veil of glory' (ܘܹܐܠܵܐ ܕܫܘܼܒܼܚܵܐ) is textually secure, but the precise ritual or iconographic referent in Narsai's context remains uncertain.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one man' is not explicitly named; the context strongly suggests Isaiah, but the text does not confirm it.","The phrase 'power of essence' (ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ) may refer to divine hypostasis or a more general ontological force; the reading taken is the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܚܙܵܬܼܵܐ ܕܗܸܕܼܪܵܐ ܡܸܬܼܚܲܙܝܵܐ ܗ̄ܘ̣ܵܬܼ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܕܲܚܝܼܠܝܼܢ ܗ̄ܘ̣ܵܘ ܕܲܢܚܘܼܪܘܼܢ ܒܵܗ̇ ܒܲܡܠܸܐ ܥܲܝܢܹ̈ܐ ܀ :ܕܚܝܼܠܵܐ ܗ̄ܘ̣ܵܬܼ ܛܵܒܼ ܘܠܲܝܬܿ ܬܘܼܒܼ ܡܸܕܲܡ ܕܲܕܼܚܝܼܠ ܡܸܢܵܗ̇\nܘܲܪܚܝܼܡܵܐ ܗ̄ܘ̣ܵܬܼ ܘܣܵܗܹ̇ܕܼ ܩܵܠܵܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܓܸܦܹ̈ܐ ܗܘ̤ܵܘ ܠܗܘܿܢ ܐܲܝܟ ܡܸܨܥܵܝܹ̈ܐ ܒܹܝܬܼ ܠܹܗ ܘܲܠܗܘܿܢ\nܒܗܘܿܢ ܩܲܪܸܒܼܘ ܠܹܗ ܕܵܫܢܹ̈ܐ ܕܩܘܼܕܼܫܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܫܬܵܐ ܓܸܦܹ̈ܐ ܐܵܘܥܝܼܘ ܡܸܢܫܹܠܝ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ\nܘܦܲܠܸܓܼܘ ܐܸܢܘܿܢ ܠܲܡ̈ܢܵܘܵܬܼܵܐ ܕܐܸܣܟܹܿܡܲܝ̈ܗܘܿܢ ܀ :ܒܲܬܼܪܹܝܢ ܟܲܣܝܼܘ ܦܲܪ̈ܨܘܿܦܲܝܗܘܿܢ ܕܠܵܐ ܨܘܼܪ̈ܵܬܼܵܐ\nܘܒܲܬܼܪܹܝܢ ܣܲܬܼܪܘ ܪܸ̈ܓܼܠܹܐ ܕܲܒܼܗܘܿܢ ܟܲܕܼ ܠܲܝܬܿ ܐܸܢܹܝܢ ܀ :ܒܲܬܼܪܹܝܢ ܐܲܪܝܼܡܘ ܓܸܦܹ̈ܐ ܠܡܸܦܪܲܚ ܩܲܠܝܼܠܵܐܝܼܬܼ\nܘܫܲܪܝܼܘ ܩܵܥܹ̇ܝܢ ܩܲܕܿܝܝܼܫܵܐܝܼܬܼ ܩܵܠܹ̈ܐ ܕܩܘܼܕܼܫܵܐ ܀ :ܩܲܕܿܝܼܫ ܩܲܕܿܝܼܫ ܩܲܕܝܼܫ ܡ̇ܪܝܵܐ ܩܥ̣ܵܘ ܣܸܕܼܪ̈ܲܝܗܘܿܢ\nܘܙܵܥ ܫܲܬܼܐܸܣܹ̈ܐ ܕܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܒܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܬܠܵܬܼܵܐ ܩܘܼܕܼܫܹ̈ܐ ܩܥ̣ܵܘ ܫܲܘܝܵܐܝܼܬܼ ܚܲܕܼ ܫܘܼܠܛܵܢܵܐ\nܘܒܲܬܼܠܵܬܲܝ̈ܗܘܿܢ ܚܕܼܵܐ ܡ̇ܪܘܼܬܼܵܐ ܕܥܲܠ ܟܠ ܚܵܘܝܼܘ ܀ :ܡ̇ܪܝܵܐ ܨܒܼܵܐܘܼܬܼ ܩ̣ܪܵܘ ܠܲܟܼܝܵܢܵܐ ܐܲܚܝܼܕܼ ܟܠܵܐ\nܘܐܲܟܸܿܢ ܒܲܕܸܿܩܘ ܕܲܬܼܠܝܼܬܼܵܐܝܼܬܼ ܩܥܸܐܐ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ ܐܲܟܼܪܸܙܘ ܒܐܲܪܥܵܐ ܒܩܘܼܕܵܫܲܝ̈ܗܘܿܢ\nܘܲܠܦܘܼܬܼ ܛܲܟܼܣܵܐ ܦܪܲܥ̣ܘ ܬܵܘܕܿܝܼܬܼܵܐ ܕܚܲܝܵܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܬܠܵܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐ ܬܢܵܘ̣ ܬܸܫܒܿܘܿܚܬܼܵܐ ܒܩܵܠܵܐ ܕܲܦܠܸܐ\nܘܲܕܼܪܲܫܘ̣ ܐܘܼܪܚܵܐ ܠܐ̄ܢܵܫܵܐ ܠܡܸܩܪܵܐ ܬܠܵܬܼܵܐ ܫܡܵܗܹ̈ܐ ܀","english":"The vision of the circle was visible before their eyes, and terrible were the splendors in it with the fullness of the eyes. It was wondrously terrible, and there was nothing else more terrible than it, and it was lovely, and the voice of their sanctities bore witness. Wings they had like mediators between him and them; in them the thresholds of the sanctity of their thoughts approached him. Six wings they spread from the shoulders without riding, and they divided the ways of their forms between them. Two of them covered their faces without shapes, and two of them hid their feet in them when there was no foot. Two of them raised wings to fly swiftly, and they began to cry out holily the voices of sanctity. \"Holy, holy, holy, Lord,\" their ranks cried out, and the foundations of the temple of sanctity trembled at their sanctities. Three sanctities they cried out equally, one authority, and in their threefoldness they revealed one lordship over all. \"Lord of Hosts\" they called to the one who holds all, and they proclaimed the essence as triune in a hidden manner. They proclaimed the Trinity on earth through their sanctities, and according to the order they rendered the thanksgiving that they were obligated. Three times they repeated the praise with a wondrous voice, and they prepared a way for the fire to call the three names.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܕܼܫܵܐ","severity":"info","text":"The Syriac term qūdšā (sanctity/holiness) is used repeatedly in this passage, often in the plural (qūdāšayhon) to denote the sanctifying attributes or liturgical actions of the angelic beings. It is a key theological term in Narsai's angelology.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܕܿܝܼܫ ܩܲܕܿܝܼܫ ܩܲܕܝܼܫ ܡ̇ܪܝܵܐ","severity":"info","text":"The Trisagion (Holy, Holy, Holy) is a direct echo of Isaiah 6:3 (LXX: Ἅγιος ἅγιος ἅγιος κύριος), the biblical vision of the seraphim. Narsai here dramatizes the liturgical acclamation of the angels.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of six-winged beings (šet gappē) and their triadic cry reflects the Syriac exegetical tradition that identified the seraphim of Isaiah 6 with the angelic hosts of the heavenly liturgy, a theme developed in the works of Ephrem and later in Narsai's memre.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a narrative of the angelic theophany, moving from visual description (the circle, the wings) to auditory acclamation (the Trisagion and the proclamation of the Trinity). The repetition of 'three' (three sanctities, three times) reinforces the Trinitarian emphasis.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'Lord of Hosts' (māryā ṣbāʾōt) and the proclamation of the Trinity in a hidden manner (baktāyūtā) parallel the liturgical language of the Syriac anaphora and the hymns of the Church of the East, where the Trisagion is followed by a Trinitarian doxology.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܬܼܠܝܼܬܼܵܐܝܼܬܼ' (dattlītāʾīt) is ambiguous: it can mean 'in a hidden manner' or 'in a trinitarian manner' (from tlītāyūtā, Trinity). The translation opts for 'in a hidden manner', but the context of the Trisagion and the threefold cry suggests a deliberate double meaning.","The identity of the 'one man' (ḥaḏ men nāšā) from the previous passage is not specified here; it is traditionally understood as the prophet Isaiah, but the text does not name him."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܬܠܵܬܼܵܐ ܫܡܵܘ̈ܗܹܐ ܟܣܹܝܢ ܗ̄ܘ̣ܵܘ ܒܲܫܡܵܐ ܕܗܵܘ̇ ܩܘܼܕܵܫܵܐ\nܘܩܲܕܸܿܡܘ ܥܝܼܪܹ̈ܐ ܘܒܲܕܸܿܩܘ ܐܸܢܘܿܢ ܒܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ :ܘܐܸܠܵܐ ܡ̇ܢܲܐ ܗ̄ܝܼ ܕܲܬܼܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ ܩܲܕܸܫܘ ܒܲܠܚܘܿܕܼ\nܘܠܵܐ ܬܘܼܒܼ ܐܵܘܣܸܦ ܘܠܵܐ ܬܘܼܒܼ ܒܲܨܲܪܘ ܡ̣ܢ ܡܸܢܝܵܢܵܐ ܀ :ܐܸܢ ܦܵܠ̇ܚܘܼܬܼܗܘܿܢ ܩܲܕܿܝܼܫܘܼܬܼܵܐ ܗ̄ܝܼ ܐܲܡܝܼܢܵܐܝܼܬܼ\nܠܡܵܐ ܠܵܐ ܩܲܕܹܿܫܘ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܐܲܝܟ ܕܲܡܥܵܕܼܝܼܢ ܀ :ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܚܲܝܵܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܠܵܡܩܲܕܵܫܘܼ\nܘܡܵܢܵܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܐܲܗܡܝܼܘ ܘܲܫܬܸܩܘ̣ ܡ̣ܢ ܕܲܠܡܸܦܪܲܥ ܀ :ܐܵܠܹܦ ܐܲܠܦܝܼ̈ܢ ܘܪܸܒܿܘܿ ܪܸ̈ܒܿܘܵܢ ܐܸܠܘܼ ܫܲܒܲܚܘ\nܙܥܘܿܪ ܗ̄ܘ̣ܵܐ ܫܘܼܒܼܚܵܐ ܠܗܵܝ̄̇ ܬܸܫܒܿܘܿܚܬܵܐ ܕܡܸܫܬܲܒܿܚܵܐ ܗ̄ܘ̣ܵܬܼ ܀ :ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܐܸܠܘܼ ܝܲܒܸܿܒܼܘ ܥܲܡ ܟܸܢܫܲܝ̈ܗܘܿܢ\nܠܵܐ ܣܵܦ̇ܩܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܫܲܒܵܚܘܼ ܐܲܟܼܡܵܐ ܕܲܦܠܸܐ ܀ :ܒܪܝܼܬܼܵܐ ܟܠܵܗ̇ ܬܸܠܘܼ ܩܵܡܲܬ̤ ܥܲܡ ܓܘܼܕܲܝ̈ܗܘܿܢ\nܒܨܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܛܵܒܼ ܡ̣ܢ ܕܲܠܡܸܦܪܲ ܕܵܫܢܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܀ :ܕܠܵܐ ܡܘܼܫ̈ܚܵܬܼܵܐ ܪܲܒܿ ܒܵܪܘܿܝܵܐ ܡ̣ܢ ܒܸܪ̈ܝܵܬܼܵܐ\nܘܲܕܼܠܵܐ ܟܲܝܠܵܐ ܒܨܝܼܪ̈ܵܢ ܗܸܢܹܝܢ ܡ̣ܢ ܪܲܒܿܘܼܬܹܗ ܀ :ܘܐܸܢ ܗܵܟܲܢܵܐ ܗ̄ܝܼ ܐܲܝܟ ܡ̇ܐ ܕܣܵܗ̇ܕܿܝܼܡ ܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ\nܠܡܵܢܵܐ ܣܲܝܟܲܘܼܗܝ ܥܝܼܪܹ̈ܐ ܠܩܘܼܕܼܫܵܐ ܒܲܬܼܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܫܬܲܩ ܫܬܸܩܘ̣ ܪ̈ܘܼܚܵܢܹܐ ܡ̣ܢ ܬܸܫܒܿܘܿܚܬܼܵܐ\nܘܠܵܘ ܦܘܼܪܥܵܢܵܐ ܕܚܲܝܵܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܛܠܲܡ̣ܘ ܐܵܘ ܛܵܠ̇ܡܝܼܢ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܚܵܘܝܘܼ ܒܐܲܪܪܥܵܐ ܒܩܘܼܕܵܫܫܲܝ̈ܗܘܿܢ\nܕܲܟܼܝܵܢ ܟܲܣܝܵܐ ܬܠܵܬܼܵܐ ܒܢܘܿܡܝܼ̈ܢ ܟܣܹܝܢ ܒܐܝܼܬܼܘܼܬܹܗ ܀","english":"The three heavens were hidden in the name of that holiness, and the watchers advanced and examined the letters in their sanctities. And what is it that the three powers sanctified alone, and did not again add nor again diminish from the measure? If their service is holiness continuously, why did they not sanctify without satiety as is their custom? Without measure they were obligated to sanctify, and what is the cause that they ceased and were silent from that which is without end? Thousands of thousands and myriads of myriads, if they had praised, the praise would be small for that glorification which was being glorified. Heaven and earth, if they had cried out with their limbs, they would not have sufficed to praise him as is fitting. The whole creation, if it had hung before him with its bodies, it would be too small for the recompense of the splendors of glory. Without measures, the creator is great from the creatures, and without limit, the small ones are small from his greatness. And if it is so, as their changes testify, why did the watchers seal the holiness with three powers? It was not that the spirits were silent from glorification, nor that they concealed the recompense of those who were obligated or that they were oppressing. They showed a great order on earth in their sanctities, a pure mystery of three hidden in the letters, concealed in his essence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܼܪܹ̈ܐ","severity":"info","text":"The term ܥܝܼܪܹ̈ܐ (ʿīrē) is the Syriac equivalent of the Hebrew ʿîrîm, “Watchers,” a class of angelic beings associated with the throne of God in apocalyptic and mystical traditions. In Narsai’s usage, they are the angelic powers who mediate between the divine and the earthly.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼܥܝܼ̈ܥ","severity":"info","text":"The phrase ܬܠܵܬܼ ܙܲܒܼܥܝܼ̈ܥ (tlāṯ zabʿīʿ) means “three powers” and likely refers to the threefold sanctification (Qedushah) in the angelic liturgy, a motif drawn from Isaiah 6:3 and developed in Syriac liturgical and mystical texts.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܫܡܵܘ̈ܗܹܐ","severity":"info","text":"The “three heavens” (ܬܠܵܬܼܵܐ ܫܡܵܘ̈ܗܹܐ) echo the threefold sanctus of Isaiah 6:3 (Qedushah), where the seraphim call to one another “Holy, holy, holy.” Narsai expands this into a cosmic hierarchy of three heavens hidden in the divine name.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects the Syriac exegetical tradition of the angelic liturgy, where the threefold “Holy” is understood as a perpetual, cosmic act of praise. Narsai’s rhetorical questions about why the Watchers ceased or limited their sanctification engage with the paradox of finite beings praising an infinite God.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative section moves from a description of the three heavens and the Watchers’ actions to a series of rhetorical questions about the limits of angelic praise, then to a resolution: the Watchers’ silence is not a failure but a display of a “great order” and a “pure mystery” hidden in the letters.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܸܢܘܿܥ","severity":"caution","text":"The word ܐܸܢܘܿܥ (ʾeṯwōʿ) is ambiguous: it could mean “letters” (as in alphabetic characters) or “signs” (as in celestial symbols). The context of the Watchers “examining” suggests a mystical reading of divine writing, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܐܸܢܘܿܥ (ʾeṯwōʿ) may mean either “letters” or “signs”; the reading “letters” is adopted here based on the later mention of a “pure mystery of three hidden in the letters.”","The identity of the “three powers” (ܬܠܵܬܼ ܙܲܒܼܥܝܼ̈ܥ) is not explicitly defined; it may refer to the threefold sanctification or to three specific angelic orders."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܝ̄ܠܸܦ̣ܘ ܟܲܕܼ ܬܸܩܢܲܬ̤ ܒܪܝܼܬܼܵܐ ܒܪܵܫܝܼܬܼ\nܘܒܼܵܬܲܪ ܙܲܒܼܢܵܐ ܩܢ̣ܵܘ ܒܼܘܼܝܵܢܵܐ ܕܒܼܘܼܕܵܩ ܩܢܘܿܡܹ̈ܐ ܀ :ܐ̄ܪܵܙܵܐ ܟܲܣܝܵܐ ܓܠ̣ܵܐ ܠܗܘܿܢ ܟܲܣܝܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܓܸܠܝܵܐ\nܐܸܠܵܐ ܕܢܸܗܘܘܿܢ ܒܵܥܹ̇ܝܢ ܟܠܢܵܫ ܒܥܵܬܹܗ ܕܐ̄ܪܵܙܵܐ ܀ :ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ ܬܢܵܘ̣ ܬܸܫܒܿܘܿܚܬܼܵܐ ܬܠܵܬܼ ܘܲܒܼ̈ܢܵܬܼܵܐ\nܘܠܵܐ ܐܸܣܬܲܟܲܠܘ ܒܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܓܼܵܘ ܡܸܠܲܝ̈ܗܘܿܢ ܀ :ܡܸܠܹ̈ܐ ܡܲܠܸܠܘ ܘܲܒܼܣܘܼܟܵܠܗܹܝܢ ܠܵܐ ܐܸܬܼܒܲܝܲܢܘ\nܩܘܼܕܼܫܐ ܩܲܕܸܿܫܘ ܘܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܹܗ ܠܵܐ ܣܦܲܩ̣ܘ ܐܲܕܼܪܸܟܼܘ ܀ :ܐܘܼ ܪܚܵܐ ܕܫܲܝܢܵܐ ܕܪܲܫ̣ܘ ܠܲܒܼܪܝܼܬܼܵܐ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ\nܕܬܸܪܕܹܿܐ ܫܲܦܝܼܪ ܠܘܲܥܕܵܐ ܕܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚܵܐ ܀ :ܩܘܼܕܼܫܹ̈ܐ ܠܬܵܬܬܼܵܐ ܛܲܟܸܿܣܘ ܣܡ̣ܘ ܒܵܗ̇ ܒܲܕܼܡܘܼܬܼ ܡܝܼ̈ܠܹܐ\nܕܠܵܐ ܢܸܬܿܕܵܘܲܕܼ ܐܲܝܢܵܐ ܕܪܵܕܹܐ ܒܩܘܼܕܵܫܲܝ̈ܗܘܿܢ ܀ ܩܲܕܝܼܫ ܡ̇ܪܝܵܐ ܩ̣ܥܵܘ ܥܲܠ ܐܲܪܥܵܐ ܘܙܵܥܲܬ̤ ܐܲܪܥܵܐ:\nܘܐܲܠܦܘܼܗ̇ ܛܲܟܼܣܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ ܀ :ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܐܲܠܸܦܘ ܐܸܢܘܿܢ ܠܲܡܩܲܕܵܫܘܼ\nܘܗܸܢܘ̣ܿܢ ܐܲܠܸܦܘ ܒܝܲܕܼ ܐܹܫܲܥܝܵܐ ܬܲܗܪܵܐ ܪܲܒܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܚܙ̣ܵܐ ܒܲܪ ܐܵܡܘܿܨ ܒܲܫܡܲܝܵܢܹ̈ܐ\nܕܲܟܼܡܵܐܬ ܫܒܼܝܼܚܝܼܢ ܘܲܟܼܡܵܐ ܪܗܝܼܒܼܝܼܢ ܠܲܡܩܵܕܵܫܘܼ ܀ :ܒܬܲܗܪܵܐ ܕܲܒܼܗܘܿܢ ܬܗܲܪܘ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܕܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܟܲܢܸܫ ܗܵܘܢܹܗ ܡ̣ܢ ܟܠ ܕܘܼܟܵܐ ܠܘܲܥܕܹܿܗ ܕܚܸܙܘܵܐ ܀ :ܒܬܲܗܪܹܗ ܕܚܸܙܘܵܐ ܘܲܕܼܫܲܡܵܫܵܘ̈ܗܝ ܬܗܲܪ ܚܲܙܵܝܵܐ\nܕܲܟܼܡܵܐ ܕܚܸܠܘ̣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܓܸܠܝܵܢܵܐ ܕܡܲܠܸܠ ܥܲܡܹܗ ܀ :ܒܩܸܢܛܵܐ ܕܲܒܼܗܘܿܢ ܬܗܲܪ ܗ̄ܘ̣ܵܐ ܣܲܓܼܝܼ ܛܵܒܼ ܡ̣ܢ ܢܲܦܫܹܗ\nܕܟܲܕ ܪܘܼܚ ܐܸܢܘܿܢ ܕܚܸܠܘ̣ ܡ̣ܢ ܚܸܙܘܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀","english":"One being they learned when creation was established at the beginning, and after the sacrifice they stood in the wailing of the truth of the upright orders. The hidden mystery was revealed to them, hidden not in the open, but because they sought each one in his time of the mystery. Mystically they placed the praise three times, and they did not perceive the power that was hidden within their words. They spoke words, and their understanding was not clarified; they sanctified holiness, and what its cause was they did not suffice to comprehend. O the spirit of the watcher who guided creation toward the Creator, that the beautiful one might pursue the promise of the Father and the Son and the Spirit. The holy ones arranged the foundation, placing in it the likeness of the perfect ones, so that no one who walks in their sanctities might be disturbed. \"Holy, holy, holy\" they cried out over the earth, and the earth trembled, and they taught it the order of the power of the being that is not limited. The power of the being they taught, and they went to the sanctuary, and they taught through Isaiah the great wonder. The great wonder the son of Amos saw in the heavens, how glorious and how awesome it was to the sanctuary. In the wonder that was there, the thoughts of the son of the Hebrews wondered, and he directed his gaze from every place toward the promise of the vision. In the wonder of the vision and its ministers, the seer wondered how much he delighted from the revelations that spoke with him. In the measure that was there, he wondered much more than himself, because when the spirit went, he delighted from the spiritual vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The phrase 'one being' (ḥdā ītūtā) is a key theological term in Narsai, denoting the single divine essence shared by the Trinity, distinct from the three hypostases.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܕܝܼܫ ܡ̇ܪܝܵܐ ܩ̣ܥܵܘ","severity":"info","text":"The cry 'Holy, holy, holy' (qaddiš māryā qʿāw) echoes the Trisagion from Isaiah 6:3, a central text in Syriac liturgy and Narsai's vision exegesis.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܐܵܡܘܿܨ","severity":"info","text":"The 'son of Amos' (bar Āmōṣ) is the prophet Isaiah, whose vision in Isaiah 6 is the subject of Narsai's poem. The reference ties the passage to the biblical theophany.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܗܪܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great wonder' (tahrā rabbā) is a structural motif, repeated to frame Isaiah's vision as a marvel that transcends human understanding, linking the watchers' failure to the prophet's insight.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܠܵܬܼ ܘܲܒܼ̈ܢܵܬܼܵܐ","severity":"info","text":"The 'three times' (tlāt wabʿātā) of praise parallels the Trisagion in Syriac liturgy, where the thrice-holy is sung, reflecting Narsai's liturgical context.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܼܘܼܝܵܢܵܐ ܕܒܼܘܼܕܵܩ","severity":"caution","text":"The phrase 'wailing of the truth' (bwāyā d-bwādaq) is obscure; the Syriac may be corrupt or employ rare vocabulary. The translation 'wailing' is tentative, possibly meaning 'lament' or 'cry' in a liturgical sense.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'wailing of the truth' (bwāyā d-bwādaq) is uncertain; it may refer to a liturgical cry or a lament over hidden knowledge.","The identity of the 'three powers' (tlāt ḥaylāwātā) is ambiguous; they may be the three watchers or a Trinitarian reference."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܡܲܢ ܟܲܝ ܐܲܙܝܼܥ ܠܩܲܢ̈ܝܲܝ ܚܲܝܠܵܐ ܡܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ\nܘܡ̣ܢ ܡܲܢ ܛܲܫܝܼܘ ܦܲܪ̈ܨܘܿܦܲܝܗܘܿܢ ܗܕܼܝܼܪ̈ܲܝ ܐܲܦܹ̈ܐ ܀ :ܡܲܢ ܟܲܝ ܟܲܢܸܫ ܘܐܲܩܝܼܡ ܐܸܢܘܿܢ ܓܘܼܕܼܝܼ̈ܢ ܓܘܼܕܿܝܼ̈ܢ\nܘܐܲܪܡܝܼ ܥܠܲܝܗܘܿܢ ܢܝܼܪܵܐ ܘܩܸܢܛܵܐ ܘܗܵܐ ܡܸܬܼܒܲܠܗܹܝܢ ܀ :ܠܡܲܢ ܟܲܝ ܩܵܥܹ̇ܢ ܩܵܠܹ̈ܐ ܕܩܘܼܕܼܫܵܐ ܟܲܕܼ ܕܲܚܝܼܠܝܼܢ\nܘܥܲܠ ܡ̇ܢ ܠܵܐ ܡܨܸܝܢ ܠܡܸܬܼܠܵܐ ܚܝܵܪܗܘܿܢ ܠܘܲܥܕܹܿܗ ܕܚܸܙܘܵܐ ܀ :ܠܡܵܢܵܐ ܡܣܲܬܿܪܝܼܢ ܩܲܪ̈ܨܘܿܦܲܝܗܘܿܢ ܒܓܼܵܘ ܓܸܦܲܝ̈ܗܘܿܢ\nܘܥܲܠ ܡ̇ܢ ܩܵܥܹ̇ܝܢ ܬܠܵܬܼܵܐ ܩܵܠܝܼ̈ܢ ܘܠܵܐ ܬܘܼܒܼ ܬܵܢܹ̇ܝܢ ܀ :ܒܹܝܬܼ ܦܘܼܠ̈ܓܹܐ ܩܵܡ̣ ܗ̄ܘ̣ܵܐ ܢܒܼܝܼܵܐ ܥܲܠ ܡ̇ܐ ܕܵܚܙ̣ܵܐ\nܕܬܲܗܪܹܗ ܕܚܸܘܙܵܐ ܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܡܸܬܼܦܲܠܵܓܼܘܼ ܀ :ܐܵܪܵܐ ܐܝܼܬܼܵܘܗܝ ܡܸܕܸܿܡ ܕܲܚܙܹ̇ܝܬܼ ܐܵܘ ܠܵܐ ܐܝܼܬܼܵܘܗܝ\nܠܝܼ ܡܸܬܼܚܵܘܸܐ ܐܵܘ ܕܲܠܡܵܐ ܟܲܝ ܐܵܦ ܠܲܐ̄̈ܚܪ̈ܵܢܹܐ ܀ :ܐܵܪܵܐ ܓܘܼܫܡܵܐ ܗ̄ܘ̣ ܘܓܼܘܼܫܡܵܢܵܐܝܼܬܼ ܚܵܐܲ̇ܪ ܐ̄ܢܵܐ ܒܹܗ\nܐܵܘ ܕܲܠܡܵܐ ܟܲܝ ܛܸܠܵܢܝܼܬܼܵܐ ܗ̄ܝܼ ܕܠܵܐ ܫܲܪܝܼܪܵܐ ܀ :ܐܵܪܵܐ ܒܲܦܓܼܪ ܥܸܠܹ̇ܬܼ ܩܵܡܹ̇ܬܼ ܒܓܼܵܘ ܒܹܝܬܼ ܩܘܼܕܼܫܵܐ\nܐܵܘ ܕܲܠܡܵܐ ܟܲܝܼ ܒܗܵܘܢܵܐ ܚܙܹܝ̇ܬܹܗ ܟܲܕܼ ܠܵܐ ܚܙܹܝ̇ܬܹܗ ܀ :ܐܝܼܬܼܵܘܗܝ ܘܠܲܝܬܵܘܗܝ ܡܸܬܼܪܲܢܸܐ ܗ̄ܘ̣ܵܐ ܝܼܣܲܪܠܵܝܵܐ\nܒܲܕܼܡܘܼܬܼ ܐܲܒܼܘܼܗܝ ܕܲܫܘ̣ܵܐ ܠܚܸܙܘܵܐ ܕܕܼܵܡܹ̇ܐ ܠܕܼܝܼܠܹܗ ܀ :ܐܵܦ ܝܼܣܪܵܝܝܹܠ ܫܘ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܪܵܡ̇ܐ ܡܸܢܹܗ\nܘܐܸܬܼܟܲܢܝܼ ܠܹܗ ܫܡܵܐ ܝܼܣܪܵܝܹܠ ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ ܀ :ܕܵܡܹ̇ܐ ܚܸܙܘܹܗ ܕܒܲܪ ܝܼܣܪܵܝܹܠ ܠܚܸܙܘܵܐ ܕܐܲܒܼܘܼܗܝ\nܘܚܲܕܼ ܗ̄ܘ̣ ܚܲܝܠܵܐ ܕܚܵܘܝܼ ܚܲܝܠܹܗ ܬܲܡ̇ܢ ܘܲܬܼܢܵܢ ܀","english":"How then did he move the foundations of the force that was wondrous?  \nAnd how did they hide their faces, the fearful ones, from the rays?  \nHow then did he strike and set up walls, walls,  \nand cast upon them a curtain and a covering, and behold it is consumed?  \nFor what do the voices of holiness cry out, when they are terrible?  \nAnd upon what are they unable to bear their gaze toward the limit of the vision?  \nWhy do they conceal their faces within their wings?  \nAnd for what do they cry out three voices and do not return again?  \nIn the midst of the divisions stood the prophet, upon what he saw,  \nthat the wonder of the vision made him to be divided.  \nIs it something that I have seen, or is it not?  \nIs it shown to me, or perhaps also to others?  \nIs it a body, and does he see corporeally in it?  \nOr perhaps it is a shadowy thing that is not true?  \nIs it in the flesh that I entered and stood within the sanctuary?  \nOr perhaps I saw it in the air, when I did not see it?  \nIt is and it is not; the Israelite was perplexed  \nin the likeness of his father, who was equal to the vision that resembles his own.  \nAlso Israel was equal to the sight that is high above him,  \nand the name Israel was interpreted for him: \"He who sees God.\"  \nThe vision of the son of Israel resembles the vision of his father,  \nand one is the force that shows its power there, and it is established.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܝܠܵܐ","severity":"info","text":"The Syriac term ܚܲܝܠܵܐ (ḥaylā) can mean 'force', 'power', or 'army'. In Narsai's mystical context, it often denotes a divine or angelic power, not a physical force.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܼܣܪܵܝܹܠ ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ","severity":"info","text":"The etymology 'Israel = He who sees God' (Syriac ܝܼܣܪܵܝܹܠ ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ) is a traditional Christian interpretation of the name Israel, found in patristic and Syriac exegesis, not a direct biblical citation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prophet's perplexity ('Is it something that I have seen, or is it not?') reflects a common topos in Syriac mystical literature, where the visionary struggles to distinguish between corporeal and spiritual perception of divine visions.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is structured as a series of rhetorical questions (beginning with 'How then...', 'For what...', 'Why...') that build toward the prophet's internal debate, culminating in the interpretive resolution linking Israel's name to the vision of God.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the prophet standing 'in the midst of the divisions' and being 'divided' by the vision parallels Narsai's homily On the Vision of Isaiah (ed. DSC 85), where the prophet is torn between sensory and spiritual apprehension.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܸܬܼܪܲܢܸܐ (mitraʿe) is ambiguous: it can mean 'perplexed' or 'agitated', and the reading 'perplexed' is adopted here to match the context of the prophet's doubt.","The referent of 'his father' (ܐܲܒܼܘܼܗܝ) is ambiguous: it may refer to Jacob (Israel's patriarch) or to a typological figure; the translation assumes Jacob as the father of the Israelite people."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܐܵܘܚܸܕܼ ܢܦܫܹܗ ܒܐܼܝܼܕܲܝ̈ ܝܲܥܩܘܿܒܼ\nܗܘ̤ ܬܘܼܒܼ ܚܵܘܝܼ ܐܵܦ ܠܐܹܫܲܥܝܵܐ ܚܙܵܬܬܼܵܐ ܕܬܲܗܪܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܚܙ̣ܵܐ ܚܲܙܵܝܵܐ ܒܲܪ ܚܲܙܵܝܹ̈ܐ\nܘܩܵܡ̣ ܘܐܸܬܼܒܲܩܝܼ ܒܲܕܼܠܵܐ ܪܸ̈ܓܼܫܹܐ ܐܲܝܟ ܕܲܒܼܪܸ̈ܓܼܫܹܐ ܀ :ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܒܫܘܼܦܪܹܗ ܕܚܸܙܘܵܐ\nܘܲܟܼܡܵܐ ܕܚܵܐܲ݁ܪ ܬܘܼܒܼ ܚܵܐܲ݁ܪ ܗ̄ܘ̣ܵܐ ܗܲܢܝܼܵܐܝܼܬܼ ܀ :ܗܲܢܝܼ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܚܸܙܘܹܗ ܕܚܸܙܘܵܐ ܥܲܠ ܪܸܥܝܵܢܹܗ\nܘܠܵܐ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܗܵܘܢܹܗ ܠܲܡܚܵܪ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ ܀ :ܟܡܵܐ ܕܒܲܣܪ̈ܵܦܹܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܕܲܟܼܡܵܐ ܪܗܝܼܒܼܝܼܢ\nܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܸܬܿܬܵܘܣܲܦ ܗ̄ܘ̣ܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܟܡܵܐ ܕܓܸܦܲܝ̈ܗܘܿܢ ܥܲܠ ܐܲܦܲܝ̈ܗܘܿܢ ܡܸܬܼܥܲܦܝܼܢ ܗ̄ܘ̣ܵܘ\nܗܘ̤ ܒܓܼܵܘ ܢܲܦܫܹܗ ܡܸܬܼܦܲܪܲܣ ܗ̄ܘ̣ܵܐ ܠܡܸܣܬܲܬܵܪܘܼ ܀ :ܟܡܵܐ ܕܒܲܪܬܼ ܩܵܠܵܐ ܕܩܲܕܼܝܼܫ ܩܲܕܿܝܼܫ ܡܸܫܬܲܡܥܵܐ ܗ̄ܘ̣ܵܬܼ\nܗܘ̤ ܕܠܵܐ ܫܵܘܹ̇ܐ ܐܵܦܠܵܐ ܠܡܸܫܡܲܥ ܡܸܬܼܚܲܫܲܒܲ ܗ̄ܘ̣ܐ ܀ ܟܡܵܐ ܕܲܚܙܵܬܼܵܐ ܒܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܡܸܬܼܚܲܙܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܚܹܝܠ ܒܵܪܘܿܝܵܐ ܫܪ̣ܵܐ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ ܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܐ ܀ :ܒܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܚܙ̣ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܘܠܵܐ ܣܦܲܩ ܩܘܼܕܼܫܵܐ ܕܲܡܩܲܕܿܫܵܢܹ̈ܐ ܠܡܹܐܚܲܕܼ ܣܵܟܹܗ ܀ :ܪܲܒܿ ܗ̄ܘ̣ ܣܲܓܿܝܼ ܚܸܙܘܵܐ ܕܲܚܙ̣ܵܐ ܡ̣ܢ ܟܠ ܚܸܙܘܝܼ̈ܢ\nܘܣܵܗ̇ܕܵܐ ܚܙܵܬܼܵܐ ܕܪ̈ܘܼܚܵܢܵܝܹܐ ܕܠܵܐ ܣܸܦܩܲܬ̤ ܠܹܗ ܀ :ܬܚܹܒܼ݂ܩܵܠܲܝ̈ܗܘܿܢ ܠܐܝܼܘ ܓܸܦܲܝ̈ܗܘܿܢ ܦܗ̣ܵܐ ܡܲܕܲܥܗܘܿܢ\nܘܠܵܐ ܣܦܲܩ̣ܘ ܥܲܙܝܼܘ ܠܡܸܬܼܒܲܩܵܝܘܼ ܒܙܝܼܘܹܗ ܕܚܸܘܙܵܐ ܀","english":"That command which took hold of his self by the hands of Jacob again showed also to Isaiah the vision of the wonder. A great wonder the seer, son of seers, saw, and he stood and was amazed in a trembling of senses, as if by tremblings. Without satiety he was amazed at the beauty of the vision, and the more he gazed, again he gazed, gently. Gentle was the sight of the vision upon his mind, and he did not expect his eye to tire of gazing at the fairness of its beauty. As much as he was amazed at the seraphs, so much awe and love were added within his mind. As their wings were covering their faces, he within himself was spreading out to be hidden. As the voice of \"Holy, Holy\" of the Holy One was heard, that which is not equal nor considered to be heard, he was. As the vision of the Holy of Holies was seen, the power of the Creator was considered to be loosed in his deeds. In the Holy of Holies he saw the vision that was shown to him, and the holiness of the sanctifiers was not sufficient to take its measure. Great and abundant was the vision that he saw beyond all visions, and a witness to the vision of the spiritual ones that was not sufficient for him. Their wings were folded to their faces, their mind was amazed, and they were not strong enough to be amazed at the radiance of the vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The Syriac term puqdānā (command) here refers to the divine directive that seized the prophet, likely the same 'command' that moved the seraphs in the previous passage.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܕܼܝܼܫ ܩܲܕܿܝܼܫ","severity":"info","text":"The phrase 'Holy, Holy' echoes the Trisagion (Isa 6:3) sung by seraphs in Isaiah's vision, a key element in Syriac liturgical tradition.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܚܲܙܵܝܹ̈ܐ","severity":"info","text":"Isaiah is called 'son of seers' (bar ḥazzāyē), a title emphasizing his prophetic lineage; in Syriac exegesis, this may allude to his father Amoz, also considered a prophet.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit describing Isaiah's reaction to the vision, structured around repeated amazement (ܡܸܬܼܒܲܩܸܐ) and the seraphs' covering of faces, mirroring the prophet's internal response.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܘܼܕܼܫܹ̈ܐ","severity":"info","text":"The 'Holy of Holies' (qudšē qudšē) parallels the temple's inner sanctuary, but here it is the divine vision itself, a common trope in Syriac mystical poetry.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ ܫܪ̣ܵܐ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ","severity":"info","text":"The phrase 'power of the Creator was loosed in his deeds' is ambiguous: it may mean the divine power was manifested in Isaiah's actions or that it was 'loosed' (i.e., released) in the vision's effects.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jacob' (ܝܲܥܩܘܿܒܼ) is unclear: possibly a reference to the patriarch Jacob, or a symbolic figure; the text does not specify.","The phrase 'their wings were folded to their faces' may describe the seraphs' posture of reverence or concealment, but the exact ritual gesture is not defined."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܠܐܝܼܘ ܘܐܸܬܼܦܲܫܲܚܘ ܡ̣ܢ ܕܲܢܟܲܣܘܿܢ ܦܲܪ̈ܨܘܿܦܲܝܗܘܿܢ\nܘܟܲܕܼ ܛܵܒܼ ܟܲܣܝܼܘ ܠܵܐ ܐܸܬܼܟܲܣܝܼܘ ܐܲܟܼܡܵܐ ܕܙܵܕܹܩ ܀ :ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ ܡܠܸܐ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܠܲܕܼܚܵܐܲܪ ܒܹܗ\nܘܲܡܣܲܪܸܕܼ ܗ̄ܘ̣ܵܐ ܘܲܡܕܲܚܸܠ ܗ̄ܘ̣ܵܐ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܀ :ܒܝܲܕܼ ܬܲܪ̈ܬܲܝܗܹܝܢ ܩܵܡ̣ ܚܲܙܵܝܵܐ ܠܡܸܬܼܒܲܩܵܝܘܼ\nܘܡܸܬܼܩܲܢܲܛ ܗ̄ܘ̣ܵܐ ܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܩܪܘܿܒܼ ܘܲܢܦܘܼܫ ܀ :ܚܸܒܼܠܹ̈ܐ ܩ̈ܫܲܝܵܐ ܡ̇ܚܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܠܵܗ̇ ܠܦܵܪܘܿܫܘܼܬܹܗ\nܘܲܡܚܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܕܢܵܘܠܸܕܼ ܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ ܀ :ܒܲܕܸܡܘܼܬܼ ܥܘܸܠܵܐ ܥܵܨܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܚܸܙܘܵܐ ܠܝܲܨܪܹܗ\nܕܲܒܼܝܲܕܼ ܪܸ̈ܓܼܫܵܘܗܝ ܢܸܦܘܿܩ ܢܲܟܼܪܸܙ ܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܀ :ܙܲܪܥܵܐ ܛܵܒܼܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܵܐ ܩܲܒܸܿܠ ܗܵܘܢܹܗ\nܘܲܬܼܗܲܪ ܣܲܓܼܝܼ ܕܟܲܕܼ ܠܵܐ ܫܵܘܹ̇ܐ ܫܘ̣ܵܐ ܠܕܼܐܝܟ ܗܵܕܹܐ ܀ :ܫܝܼܛܘܼܬܼ ܓܸܢܣܹܗ ܘܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܹܗ ܡܸܬܼܥܲܗܲܪ ܗ̄ܘ̣ܵܐ\nܘܦܵܪܘܿܫܵܐܝܼܬܼ ܡܸܬܿܕܲܡܲܪ ܗ̄ܘ̣ܵܐ ܒܐܲܝܕܼܵܬ ܕܲܚܙ̣ܵܐ ܀ :ܚܲܫܵܐ ܕܚܵܘܒܵܘ̈ܗܝ ܙܵܩܹ̇ܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܒܲܪ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܡܸܬܼܟܲܚܲܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܠܸܐ ܚܝܵܪܹܗ ܠܐܲܦܲܝ̈ ܚܸܙܘܵܐ ܀ :ܡ̇ܐ ܕܐܸܬܼܪܲܓܼܪܲܓܼ ܕܲܢܚܘܼܪ ܫܲܦܝܼܪ ܒܦܲܐܝܘܼܬܼ ܫܘܼܦܪܹܗ\nܚܵܪ̣ ܒܲܩܢܘܿܡܹܗ ܚܲܫ̣ ܘܐܸܬܿܬܲܢܲܚ ܥܲܠ ܣܘܼܪ̈ܚܵܢܵܘܗܝ ܀ :ܡ̇ܐ ܕܐܸܬܼܝܲܐܲܒ ܠܩܵܠܵܐ ܕܥܝܼܪܹ̈ܐ ܕܩܵܥܥܹ̇ܝܢ ܩܲܕܿܝܼܫ\nܥܗ݂ܲܕܼ ܛܲܡܐܝܼܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܘܚܲܦܝܼ ܐܲܦܵܘ̈ܗܝ ܀ :ܡ̇ܐ ܕܐܸܬܼܝܲܐܲܒܼ ܠܩܵܠܵܐ ܕܥܝܼܪܹ̈ܐ ܕܩܵܥܹ̇ܝܢ ܩܲܕܿܝܼܫ\nܥܗ݂ܲܕܼ ܛܲܡܐܝܼܘܼܬܼܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܘܚܲܦܝܼ ܐܲܦܵܘ̈ܗܝ ܀","english":"They were not and were revealed from the covering of their faces. And when it was good that they be covered, they were not covered as was fitting. A fragment and love filled the vision for the beholder in it. And he would arrange and terrify wisely. By both of them the seer stood to be examined. And he was cut off and wearied to approach and to remain. Hard pangs struck at his discernment. And it would destroy so that the vision shown to him might not be born. In the likeness of a yoke, the vision was grievous for his nature. By his senses he went out to proclaim the greatness of its power. The good seed of the spirit of revelation received his thought. And it was purified greatly, though it was not worthy of such a thing. The folly of his body and the greatness of his iniquity were revealed. And distinctly he was amazed at the signs he saw. The pain of his sins pierced him beyond mortals. And he was ashamed to lift his gaze to the face of the vision. When he desired to look well at the beauty of its splendor, he saw in his standing pain and was troubled over his faults. When he wearied at the voice of the wakeful ones who cry out holy, he remembered the impurity among the people of his nation and covered his face.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܪ̈ܨܘܿܦܲܝܗܘܿܢ","severity":"info","text":"The plural of ܦܲܪܨܘܿܦܵܐ (parṣōpā) can mean 'faces' or 'persons'; here it likely refers to the faces of the divine or angelic beings in the vision, consistent with Syriac mystical terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a narrative of Isaiah's visionary experience, structured around alternating moments of revelation and concealment, culminating in his shame and recollection of impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'wakeful ones who cry out holy' (ܥܝܼܪܹ̈ܐ ܕܩܵܥܹ̇ܝܢ ܩܲܕܿܝܼܫ) likely refer to angelic beings (ʻīrē, 'watchers') in Syriac tradition, echoing the Trisagion or sanctus in liturgical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's depiction of Isaiah's trembling and shame before the vision reflects a broader East Syriac ascetical motif of the prophet as a model of humility and awe before divine revelation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a repeated line (from 'When he wearied at the voice...' onward), likely a scribal dittography; the English draft follows the repetition without comment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in the opening clause is ambiguous; it may refer to the faces (ܦܲܪ̈ܨܘܿܦܲܝܗܘܿܢ) or to the divine beings themselves.","The phrase 'fragment and love' (ܩܸܢܛܵܐ ܘܚܘܼܒܵܐ) is obscure; it may denote a partial or broken experience of love, or a technical term in Narsai's mystical vocabulary."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܡ̇ܐ ܕܐܸܬܼܒܲܩܝܼ ܕܲܟܼܝܵܢ ܪܘܼܚܵܐ ܐܝܼܬܼܵܘܗܝ ܚܸܙܘܵܐ\nܐܵܘܚܸܠ ܘܲܦܣ݂ܲܩ ܕܗܘ̤ ܛܵܠܹ̇ܩ ܠܹܗ ܡ̣ܢ ܚܲܝܘܼܬܼܵܐ ܀ :ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ ܪܡܸܐ ܗ̄ܘ̣ܵܐ ܢܒܼܝܼܵܐ ܩܕܼܵܡ ܓܸܠܝܵܢܵܐ\nܘܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܕܢܸܫܡܲܥ ܩܵܠܵܐ ܕܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܚܲܫܵܐ ܕܥܵܘ̣ܠܹܗ ܘܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܙܵܩܹ̇ܬܼ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܘܡܲܪܝܼܪܵܐܝܼܬܼ ܡܸܬܿܬܲܢܲܚ ܗ̄ܘ̣ܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܘܵܝ ܠܝܼ ܠܕܼܵܘܝܵܐ ܐܸܡ݂ܲܪ ܟܹܐܢܵܐ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ\nܕܲܡܛܲܡܲܐ ܐ̄ܢܵܐ ܒܲܫܟܼܝܼܪ݁ܵܬܼܵܐ ܕܥܵܘ̣ܠܹܗ ܕܥܲܡܵܐ ܀ :ܘܵܝ ܠܝܼ ܕܲܣܢܹܐ ܚܝܪܵܐ ܕܐܲܦܲܝ ܘܲܕܼܚܘܼܫܵܒܲܝ̈\nܘܩܵܡܹ̇ܬܼ ܕܐܹܚܘܼܪ ܒܫܲܦܝܘܼܬܼ ܚܸܙܘܵܐ ܕܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܘܵܝ ܠܝܼ ܕܐܝܼܬܲܝ ܡܸܕܼܪܵܐ ܫܝܼܛܵܐ ܕܒܼܝܼܠ ܒܲܚܛܵܗܹ̈ܐ\nܘܲܫܘܹ̇ܝܬܼ ܕܐܸܚܙܸܐ ܠܪܸܡܙܵܐ ܕܪܲܟܸܿܒܼ ܠܫܝܼܛܘܼܬܼ ܡܸܕܼܪܲܢ ܀ :ܒܕܼܝܼܢܵܐ ܟܹܐܢܵܐ ܩܲܛܪܸܓܼ ܢܲܦܫܹܗ ܢܒܼܝܼܵܐ ܟܹܐܢܵܐ\nܘܲܩܕܼܵܡ ܕܝܼܢܵܐ ܚܲܝܸܒܼ ܗܘ̤ ܠܹܗ ܕܠܵܐ ܢܸܬܼܚܲܝܲܒܼ ܀ :ܐܲܝܟ ܚܲܝܵܒܼܵܐ ܩܵܡ̣ ܙܲܕܿܝܼܩܵܐ ܩܕܼܵܡ ܓܸܠܝܵܢܵܐ\nܘܥܲܕܼܠܵܐ ܢܸܒܼܠܲܥ ܩܲܪܸܡ ܐܵܘܕܿܝܼ ܕܚܲܝܵܒܼܵܐ ܐ̄ܢܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܥܲܪ̈ܩܹܐ ܡ̣ܬܿܚ ܠܲܩܢܘܿܡܹܗ ܒܲܬܼܘܵܬܼ ܢܲܦܫܵܐ\nܘܢܲܓܸܿܕܼ ܗܘ̤ ܠܹܗ ܥܲܕܼܠܵܐ ܢܸܡܛܘܿܢ ܢܸܓܼ̈ܕܹܿܐ ܨܹܐܕܼܵܘܗܝ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܩܫܲܝ̈ܵܐ ܦܣܲܩ̣ ܥܲܠ ܢܲܦܫܹܗ ܟܲܕܼ ܠܵܐ ܬܲܒܼܥ̣ܘܼܗܝ\nܘܦܵܪܘܿܫܵܐܝܼܬܼ ܦܪ݂ܲܫ ܘܵܠܝܼܬܼܵܐ ܕܚܲܝܵܒܼ ܐ̄ܢܵܫܵܐ ܀ :ܚܠܵܦ ܚܲܝܵܒܹ̈ܐ ܚܲܝܸܒܼ ܢܲܦܫܹܗ ܟܲܕܼ ܠܵܐ ܚܲܝܵܒܼ\nܘܲܒܼܬܸܢ̈ܚܵܬܹܗ ܕܝܼܠܵܐ ܡܲܚ̈ܘܵܐܼܵܐ ܡ̣ܢ ܡܲܪ݁ܵܚܹܐ ܀ :ܣܢܹܐܓܼܪܵܐ ܛܵܒܼܵܐ ܗܘ̤ܵܐ ܚܠܵܦ ܥܲܡܹܗ ܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ\nܘܲܒܼܬܿܟܲܫܲܦܬܹܿܗ ܫܲܠܝܼ ܪܘܼܓܼܙܵܐ ܘܐܲܒܲܪ ܚܸܡܬܼܵܐ ܀","english":"When the pure spirit was revealed, the vision was its own.\nIt hastened and ceased, so that it perished from the living. In a furnace of pains the prophet was cast before the revelation,\nand he was afflicted that he might hear the voice of the forgiveness of iniquity. The pain of his iniquity and of the sins of his people tormented him,\nand bitterly he was consumed within his thought. \"Woe is me,\" said the sorrowful one to his standing,\n\"that I have defiled myself with the briberies of the iniquity of the people. Woe is me that I have seen the sight of the faces and their thoughts,\nand I have stood to behold in the clarity of the vision of the power of the essence. Woe is me that I have again become a wanderer who is confused in sins,\nand I have desired to see the sign of one who rides upon the wandering of the firmament.\" In judgment the sorrowful one accuses himself, the sorrowful prophet,\nand before the judgment he condemns himself who is not condemned. Like a guilty one the righteous one stood before the revelation,\nand until he swallowed the censer, he confessed that he was guilty. Like a wrestler he stretched out his standing in the repentance of the soul,\nand he confessed to himself until the sinews of his hunters were cut. Harsh sinews he cut upon himself, though they did not follow him,\nand distinctly he separated the penalty of the guilty man. In place of the guilty he condemns himself, though not guilty,\nand in his confessions he shows signs from the guilty. A good intercessor he became for his people against sorrow,\nand by his supplication wrath was calmed and anger ceased.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܵܓܼܘܿܢ ܚܲܫܹ̈ܐ","severity":"info","text":"The phrase 'in a furnace of pains' intensifies the prophet's suffering as a purgatorial ordeal, preparing him for revelation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܹܐܢܵܐ","severity":"info","text":"The term 'sorrowful one' (ܟܹܐܢܵܐ) is a key epithet for the prophet, emphasizing his penitential and afflicted state throughout the passage.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܵܝ ܠܝܼ","severity":"info","text":"The exclamation 'Woe is me' echoes prophetic lamentations such as Isaiah 6:5 or Jeremiah's confessions, though no direct citation is marked.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܕܼܠܵܐ ܢܸܒܼܠܲܥ ܩܲܪܸܡ","severity":"info","text":"The reference to 'swallowing the censer' likely alludes to a liturgical or ascetic practice of self-humiliation, possibly in monastic repentance rituals.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ ܠܝܼ ... ܘܵܝ ܠܝܼ ... ܘܵܝ ܠܝܼ","severity":"info","text":"The triple repetition of 'Woe is me' structures the prophet's self-accusation as a climactic series, building toward his role as intercessor.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܚܲܝܵܒܼܵܐ ܩܵܡ̣ ܙܲܕܿܝܼܩܵܐ","severity":"info","text":"The paradox of the righteous standing as guilty parallels Narsai's theme of the prophet's vicarious suffering, akin to Christological typology in Syriac tradition.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the pure spirit' (ܕܲܟܼܝܵܢ ܪܘܼܚܵܐ) is ambiguous: it may refer to the Holy Spirit, the prophet's purified soul, or an angelic revealer. The reading taken follows the English draft's rendering as a revelatory agent.","The phrase 'briberies of the iniquity' (ܒܲܫܟܼܝܼܪ݁ܵܬܼܵܐ ܕܥܵܘ̣ܠܹܗ) is obscure; it may denote corrupt offerings or moral compromises, but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܲܣܢܹܐ ܓܼܪܘܼܬܹܗ ܬܗܲܪ ܕܲܝܵܢ̇ܵܐ ܘܲܒܼܢܲܝ̈ ܛܲܟܼܣܹܗ\nܕܲܟܼܡܵܐ ܝ̄ܕܕܲܥ ܗ̄ܘ̣ܵܐ ܠܲܡܪܲܟܵܒܼܘܼ ܦܘܼܪ̈ܣܹܐ ܚܢܝܼ̈ܓܹܐ ܀ :ܦܝܵܣܵܐ ܕܡܸܠܵܘ̈ܗܝ ܫܡ݂ܲܥ ܦܘܼܩܕܵܢܵܐ ܕܲܟܼܣܸܐ ܒܚܸܘܙܵܐ\nܘܫܲܕܲܪ ܒܲܝܐܹܗ ܒܝܲܕܼ ܐܝܼܙܓܲܕܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀ :ܓܲܒܼܪܵܐ ܕܪܘܼܚܵܐ ܫܕܲܪ ܚܸܙܘܵܐ ܨܹܝܕܼ ܒܲܪ ܐܵܡܘܿܨ\nܕܢܸܙܘܿܥ ܒܐܸܕܼܢܵܘ̈ܗܝ ܣܒܲܪܬܼܵܐ ܛܵܒܼܬܼܵܐ ܕܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܣܒܲܪܬܼܵܐ ܛܵܒܼܬܼܵܐ ܐܲܝܬܿܝܼ ܥܝܼܪܵܐ ܠܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܡܲܠܝܵܐ ܫܲܝܢܵܐ ܘܐܝܼܬܼ ܒܵܗ̇ ܐܵܬܼܵܐ ܕܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ ܀ :ܚܘܼܣܵܝ ܚܵܘ̈ܒܹܿܐ ܛܥ݂ܲܢ ܪܘܼܚܵܐ ܒܐܝܼܕܼܵܐ ܕܙܵܘܥܵܘ̈ܗܝ\nܘܝܲܗ̣̄ܒܼ ܠܲܢܒܼܝܼܵܐ ܕܬܼܚܲܣܸܐ ܒܵܗ̇ ܡ̣ܢ ܟܘܼܬܼܡ̇ܬܹ̈ܐ ܀ :ܓܡܘܼܪܬܵܐ ܕܢܘܼܪܵܐ ܪܡ݂ܲܙ ܠܹܗ ܪܸܡܙܵܐ ܠܪܘܼܚܵܢܵܝܵܐ\nܕܢܸܩܪܘܿܒܼ ܘܢܸܣܲܒܼ ܒܟܼܠܒܿܬܼܵܐ ܕܢܘܼܪܵܐ ܘܲܢܩܲܪܸܒܼ ܠܹܗ ܀ :ܢܘܼܪܵܠ ܒܢܘܼܪܵܠ ܦܩ݂ܲܕܼ ܠܹܗ ܕܢܹܐܚܘܿܕܼ ܠܢܘܼܪܵܝܵܐ\nܘܲܢܛܲܠܸܩ ܒܵܗ̇ ܝܲܥܪܵܐ ܕܥܵܘ̣ܠܵܐ ܕܝܼܥ̣ܵܐ ܒܐ̄ܢܵܫܵܐ ܀ :ܝܲܥܪܵܐ ܕܥܵܘ̣ܠܵܐ ܝ̄ܥ̣ܵܐ ܒܐܸܫܟܵܪܵܐ ܕܚܸܛܵܘ̈ܗܝ ܕܐܵܕܼܵܡ\nܘܲܫܲܕܲܪ ܟܲܣܝܵܐ ܥܲܕܹܿܗ ܒܐܝܼܕܼܵܐ ܕܲܫܡܲܝܵܢܵܐ ܀ :ܡܲܓܼܠܵܐ ܕܢܘܼܪܵܐ ܚܵܘܝܹܗ ܕܢܵܘܫܸܛ ܒܲܝܢܵܬܼ ܚܸܛܹ̈ܐ\nܘܢܸܚܨܘܿܕܼ ܝܲܥܪܵܐ ܘܲܢܦܘܼܫ ܙܲܪܥܵܐ ܕܠܵܐ ܢܸܟܼܝܵܢܵܐ ܀ :ܐܲܝܟ ܚܵܨܘܿܕܼܵܐ ܩܪܸ݂ܒܼ ܪܘܼܚܵܢܵܐ ܨܹܝܕܼ ܒܲܪ ܐܵܡܘܿܨ\nܘܚܲܨܕܹܿܗ ܠܥܵܘ̣ܠܹܗ ܒܡܲܓܿܠܵܐ ܕܐܵܘܚܸܕܼ ܪܸܡܙܵܐ ܒܐܝܼܕܹܗ ܀ :ܓܡܘܼܪܬܵܐ ܕܢܘܼܪܵܐ ܚܙ̣ܵܐ ܟܲܕܼ ܣܝܼܡܵܐ ܒܡܲܕܼܒܲܚܩܘܼܕܼܫܵܐ\nܘܲܩܪܸ݂ܒܼ ܐܲܚܕܵܗ̇ ܒܐܝܼܕܼܵܐ ܕܢܘܼܪܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ ܀ :ܒܟܲܠܒܿܬܼܵܐ ܕܢܘܼܪܵܐ ܠܲܒܼܟܵܗ̇ ܠܢܘܼܪܵܐ ܢܘܼܪܵܢܵܝܵܬܼܵܐ\nܘܩܲܪܸܒܼ ܣܵܡܵܗ̇ ܥܲܠ ܣܸܦ̈ܘܵܬܼܵܐ ܒܸܣܪ̈ܵܢܝܵܬܼܵܐ ܀","english":"He made his great mystery known to the prophet, and in the orders of his rank he knew how to mount the chariot of the hidden portals. The command that was hidden in the vision heard the answer of his words, and he sent it by the hand of the spiritual messenger. The man of spirit sent the vision toward the son of Amoz, so that he might tremble in his members at the good news of the remission of iniquity. The good news brought a watcher to the son of the Hebrews, which was full of peace and in which there was a sign of the forgiveness of sins. The forgiveness of sins the spirit carried in the hand of its movements, and gave to the prophet to conceal himself with it from the tumults. The consummation of the mystery gave a sign to the spiritual one, that he should approach and take the mystery by its hilt and offer it to him. Mystery to mystery he commanded him to take the mystical one, and to destroy with it the forest of iniquity that was burning in fire. The forest of iniquity was burning in the tinder of the sins of Adam, and he sent the hidden one to its end by the hand of the heavenly one. The sickle of the mystery showed him that he should stretch out between the ears of grain and reap the forest, and the seed that was not to be harvested would remain. Like a reaper, the spiritual one approached the son of Amoz, and reaped his iniquity with the sickle that held the sign in his hand. The consummation of the mystery he saw when it was placed on the holy altar, and he approached and took it in the hand of the mystery as he was commanded. With the hilt of the mystery he brought the mystical mysteries to the mystery, and placed it upon the lips of the spiritual ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܵܢܵܝܵܐ","severity":"info","text":"The term rūḥānāyā (spiritual one) likely refers to the angelic intermediary who conveys the vision to Isaiah. Narsai uses this term consistently for the divine messenger.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܪܵܐ","severity":"info","text":"The word ʿūrā (mystery) is a key term in Narsai’s liturgical and exegetical vocabulary, often denoting a sacramental or typological secret. Here it may refer to the divine revelation or the prophetic vision itself.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܐܵܡܘܿܨ","severity":"info","text":"The phrase bar Āmōṣ (son of Amoz) identifies the prophet Isaiah, whose father is named in Isa 1:1. Narsai draws on this biblical genealogy.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܓܼܠܵܐ ܕܥܘܼܪܵܐ","severity":"info","text":"The image of a sickle (maggālā) of the mystery evokes agricultural metaphors common in Syriac poetry for divine judgment or purification, possibly alluding to Joel 3:13 or Isa 17:5.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܓܡܘܼܪܬܵܐ ܕܥܘܼܪܵܐ","severity":"info","text":"The phrase gəmūrtā d-ʿūrā (consummation of the mystery) recurs in this passage, framing the vision as a completed ritual act. It may mark a structural climax in Narsai’s homily.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܣܥܹܐ","severity":"caution","text":"The opening word basʿē (he made known) is ambiguous: it could be read as a Pael perfect of sʿā (to make known) or as a variant spelling. The sense is clear from context.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spiritual one' (rūḥānāyā) is not explicitly named; it may be an angel or a personification of the spirit. The 'mystery' (ʿūrā) could refer to the prophetic vision itself or to a sacramental object. The phrase 'son of the Hebrews' (bar ʿebrāyē) is a periphrasis for Isaiah, but its precise nuance is unclear."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܐܘܿ ܬܸܕܼܡܘܼܪܬܵܐ ܕܨܹܝܕܼ ܒܲܪ ܐܵܡܘܿܨ ܡܸܣܬܲܥܪܵܐ ܗ̄ܘ̣ܵܬܼ\nܕܟܲܕܼ ܒܸܣܪܵܢܵܐ ܗ̄ܘ̣ ܠܵܐ ܝܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܝܵܩܹܕܿܬܵܐ ܀ :ܢܘܼܪܵܐ ܠܢܘܼܪܵܐ ܠܵܐ ܣܦ݂ܲܩ ܐܸܚܲܕܼ ܒܸܠܥܵܕܼ ܡܸܕܸܿܡ\nܘܒܸܣܪܵܐ ܫܝܼܛܵܐ ܐܲܚܕܵܗ̇ ܒܦܘܼܡܹܗ ܘܠܵܐ ܐܸܬܼܚܲܪܲܟ ܀ :ܠܵܐ ܚܵܫܘܿܫܵܐ ܚܲܫ̣ ܡ̣ܢ ܙܲܗܪܵܐ ܕܥܲܙܝܼܙܘܼܬܼܵܗ̇\nܘܲܡܠܸܐ ܚܲܫܹ̈ܐ ܠܵܐ ܚܲܫ̣ ܦܲܓܼܪܹܗ ܟܲܕܼ ܩܸܪܒܲܬ̤ ܠܹܗ ܀ :ܐܘܿ ܢܘܼܪܵܢܵܐ ܕܠܵܐ ܣܦ݂ܲܩ ܐܸܚܲܕܼ ܚܙܵܬܼܵܐ ܕܢܘܼܪܵܐ\nܐܘܿ ܦܲܓܼܪܵܐ ܕܠܵܐ ܐܲܟܿܝܵܬܹ̈ ܫܲܠܗܹܒܼܝܼܬܼܵܐ ܀ :ܠܵܘ ܢܘܼܪܵܐ ܗ̣̄ܘܵܬܼ ܕܐܸܚܲܕܼ ܥܝܼܪܵܐ ܒܟܲܠܒܿܬܼܵܐ ܕܢܘܼܪܵܐ\nܐܵܦܠܵܐ ܢܒܼܝܼܵܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܓܡܘܼܪܬܵܐ ܗ̄ܝܼ ܕܩܸܪܒܲܬ̤ ܨܹܐܕܼܵܘܗܝ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܓܼܘܼܫܡܵܐ ܚ̣ܙܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܚܸܙܘܵܐ ܓܘܼܫܡܵܢܵܐܝܼܬܼ ܡܸܬܼܚܵܘܸܐ ܗ̄ܘ̣ܵܐ ܀ :ܠܵܬܐ ܒܵܪܘܿܝܵܐ ܣܲܝܸܟ ܝܵܬܹܗ ܒܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ\nܐܵܦܠܵܐ ܣܪ̈ܵܦܹܐ ܐܘܵܥܝܼܘ ܓܸܦܹ̈ܐ ܡܸܬܼܪ̈ܲܓܼܫܵܢܹܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܩܵܠܵܐ ܡܸܬܼܪܲܓܼܫܢܵܐ ܩܥ̣ܵܘ ܪ̈ܘܼܚܵܢܹܐ\nܘܠܵܐ ܐܹܫܲܥܝܵܐ ܒܪܸ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܨܵܬܹܗ ܠܩܵܠܵܐ ܀ :ܪܘܼܚܵܢܵܐܝܼܬܼ ܗܘ̤ܵܐ ܓܸܠܝܵܢܵܐ ܥܲܠ ܒܸܣܪܵܢܵܐ\nܘܲܒܼܪܸܥܝܵܢܵܐ ܚܙ̣ܵܐ ܗܵܝ̇ ܕܲܚܙ̣ܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܥܲܝܢܹ̈ܐ ܀ :ܒܥܲܝܢܹ̈ܐ ܕܗܵܘܢܵܐ ܚܙ̣ܵܐ ܠܲܚܙܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ\nܘܲܒܼܬܲܪܥܝܼܬܹܗ ܨܵܬܼ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܠܵܐ ܡܸܬܼܪܲܓܼܫܵܐ ܀ :ܒܙܵܘܥܹ̈ܐ ܟܣܲܝ̈ܵܐ ܬܲܪܓܸܿܡ ܥܲܡܹܗ ܪܸܡܙܵܐ ܟܲܣܝܵܐ\nܘܩܲܛܝܼܢܵܐܝܼܬܼ ܠܥܸ݂ܙ ܓܸܠܝܵܢܵܐ ܥܲܡ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܀ ܒܙܵܘܥܹ̈ܐ ܩܲܪܸܒܼ ܐܵܦ ܪܘܼܚܵܢܵܐ ܓܡܘܼܪܬܵܐ ܠܙܵܘܥܵܘ̈ܗܝ:\nܟܲܕܼ ܟܠ ܟܠܹܗ ܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܓܡܘܼܪܬܵ ܐܸܠܵܐ ܚܙܵܬܼܵܐ ܀","english":"O the wonder that happened to the son of Amos, which was being accomplished, that while he was burning, he was not consumed by the fire. A flame to a flame did not touch one another except for something, and a burning coal took hold in his mouth and did not move. He felt no pain from the brightness of its intensity, and his body felt no pains when it approached him. O the flame that did not touch the vision of the flame, O the body that the tongues of fire did not consume. It was not a flame that took hold of the seer in the tongs of flame, nor was the burning a complete thing that approached him. It was not in a body that he saw the vision that was shown to him, nor was the vision shown in a bodily manner. The Creator did not place his sign in the temple of holiness, nor did the Seraphs move their wings perceptibly. It was not with a perceptible voice that the spirits cried out, nor did Isaiah hear the voice with the senses of his body. Spiritually the revelation was upon the burning, and in the creation he saw that which he saw, and it was not with eyes. With the eyes of the air he saw the vision that cannot be seen, and with his thought he heard the voice that cannot be perceived. With hidden movements he interpreted the hidden sign with him, and precisely he understood the revelation with his thoughts. With movements the complete spirit also approached his movements, when the whole was not a complete thing but a vision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܸܣܪܵܐ","severity":"info","text":"The Syriac term ܒܸܣܪܵܐ (besrā) means 'flesh' or 'coal' depending on context; here it is a burning coal, evoking the theophanic imagery of Isaiah's vision.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 6:1-7","severity":"info","text":"The passage alludes to Isaiah's temple vision (Isa 6), where the prophet sees seraphs and fire; Narsai reinterprets the burning coal as a non-material, spiritual phenomenon.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Seraphs","severity":"info","text":"Seraphs (ܣܪ̈ܵܦܹܐ) are fiery angels in Isaiah's vision; Narsai stresses they did not move perceptibly, emphasizing the spiritual, non-sensory nature of the revelation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'not'","severity":"info","text":"The passage uses a series of negations (e.g., 'not consumed', 'not touch', 'not feel') to contrast physical fire with the spiritual vision, building a via negativa.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ezekiel's vision","severity":"info","text":"The description of a vision seen 'with the eyes of the air' and heard 'with thought' parallels Ezekiel's chariot vision (Ezek 1), a common trope in Syriac mysticism.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Narsai's exegesis","severity":"info","text":"Narsai, a 5th-century Syriac poet, here adapts Isaiah's vision to a spiritualized, non-corporeal interpretation, typical of East Syriac mystical theology.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܒܸܣܪܵܐ can mean 'flesh' or 'coal'; the context of fire and burning supports 'coal'.","The phrase 'with the eyes of the air' (ܒܥܲܝܢܹ̈ܐ ܕܗܵܘܢܵܐ) is ambiguous: it may mean 'with spiritual eyes' or 'with the eyes of the atmosphere'.","The final line 'when the whole was not a complete thing but a vision' is syntactically dense; the reading taken is that the vision was not a material reality."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܚܙܵܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܓܹܝܪ ܕܡܸܬܼܚܲܙܝܵܐ ܗ̄ܘ̣ܵܬܼ ܫܲܪܝܼܪܵܐܝܼܬܼ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܒܓܼܘܼܫܡܵܐ ܐܸܠܵܐ ܒܚܸܙܘܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܀ :ܕܠܵܐ ܒܐܝܼ̈ܕܲܝܵܐ ܠܒ݂ܲܟ ܪܘܼܚܵܢܵܐ ܓܡܘܼܪܬܵܐ ܕܠܲܝܬܹܿܝܗ̇\nܘܲܕܼܠܵܐ ܟܲܠܒܿܬܼܵܐ ܩܲܪܒܼܵܗ̇ ܠܦܘܼܡ̇ܐ ܕܲܠܒܼܝܼܫ ܓܘܼܫܡܵܐ ܀ :ܒܟܲܠܒܿܬܼܵܐ ܕܠܲܝܬܹܿܝܗ̇ ܠܒ݂ܲܟ ܠܲܓܼܡܘܼܪܬܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙܝܵܐ\nܘܩܲܪܒܼܵܗ̇ ܠܦܘܼܡ̇ܐ ܕܡܸܬܼܚܲܙܝܵܢܵܐ ܕܠܵܐ ܒܲܚܙܵܬܼܵܐ ܀ :ܒܩܵܠܵܐ ܕܠܵܐ ܓܫܘܿܡ ܠܥܸ݂ܙ ܠܵܐ ܓܫܝܼܡܵܐ ܥܲܡ ܓܘܼܫܡܵܢܵܐ\nܘܲܓܼܠ̣ܵܐ ܘܚܵܘܝܝܹܗ ܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܕܢܵܣܹ̇ܒܼ ܡܲܓܵܢ ܀ :ܗܵܐ ܩܸܪܒܲܬ̤ ܗܵܕܹܐ ܠܦܘܼܡܵܟ ܐܸܡ݂ܲܪ ܥܝܼܪܵܐ\nܕܬܲܥܒܲܪ ܥܵܘ̣ܠܵܟ ܘܬܸܫܪܸܐ ܦܟܼܵܪܹ̈ܐ ܕܚܵܘܒܲܝ̈ ܢܲܦܫܵܟ ܀ :ܗܵܐ ܫܒܼܝܼܩ ܥܵܘ̣ܠܵܟ ܘܲܥܛܹܐ ܐ̄ܫܛܵܪܵܐ ܕܚܲܝܵܒܼܘܼܬܼܵܟ\nܩܘܼܡ ܦܘܼܩ ܐܲܟܼܪܸܙ ܩܵܠ ܫܘܼܒܼܩܵܢܵܐ ܠܲܒܼܢܲܝ̈ ܓܸܢܣܵܟ ܀ :ܗܵܐ ܐܲܦܸܣ ܠܝܼ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܕܲܫܪܸܐ ܒܚܸܙܘܵܐ\nܕܐܹܩܲܪܸܒܼ ܠܵܟ ܣܲܡܵܐ ܕܪ̈ܲܚܡܹܐ ܕܠܵܐ ܒܐܝܼ̈ܕܲܝܵܐ ܀ :ܗܵܐ ܚܵܘܝܼ ܠܝܼ ܕܲܒܼܡܵܢ ܐܲܣܸܐ ܟܹܐܒܼܵܐ ܕܢܲܦܫܵܟ\nܘܐܲܝܟܲܢ ܐܸܥܛܹܐ ܫܛܵܪ ܚܵܘ̈ܒܵܬܼܵܐ ܕܥܲܠ ܗܲܕܵܡܲܝ̈ܟ ܀ :ܒܢܘܼܪܵܐ ܐܲܠܦܲܢܝ ܕܐܸܡܪܘܿܩ ܡܸܢܵܟ ܨܵܐܬܼܵܐ ܕܚܵܘ̈ܒܹܿܐ\nܘܒܼܵܗ̇ ܒܲܕܹܿܩ ܠܝܼ ܕܐܸܓܼܠܸܐ ܫܪܵܪܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܀ :ܠܡܵܢ ܟܲܝ ܒܐܵܬܼܵܐ ܕܢܘܼܪܵܐ ܕܲܟܿܝܹܗ ܠܲܕܼܟܸܐ ܢܲܦܫܵܐ\nܕܗܵܐ ܗܝ̤ ܢܘܼܪܵܐ ܡܲܟܿܝܵܢܝܼܬܼܵܐ ܗ̄ܝܼ ܕܡܸܬܼܡܲܟܿܝܵܢܹ̈ܐ ܀ :ܠܡܵܢ ܟܲ ܒܟܲܠܒܿܬܼܵܐ ܐܲܚܕܵܗ̇ ܥܝܼܪܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܐܝܼܕܹܗ\nܕܗܵܐ ܚܲܣܝܼܢ ܗ̄ܘ̣ ܚܹܝܠ ܪܘܼܚܵܢܵܐ ܡ̣ܢ ܫܲܬܼܝܼܩܵܐ ܀","english":"It was a vision, then, that was being shown truly, not in a body but in a vision without substance. Without hands, it took a perfect spirit that has no existence, and without a tongs, it brought it to the mouth of one who is clothed in a body. With a tongs that has no existence, it took the perfect one that is not seen, and brought it to the mouth of the visible one that is without sight. With a voice that has no body, it spoke to the ear that is not corporeal, together with the corporeal one, and revealed and showed him the forgiveness of the iniquity that takes away the stain. Behold, this one has approached your mouth, said the watcher, that it might pass over your iniquity and loose the bonds of the sins of your soul. Behold, it has left your iniquity and cancelled the bond of your guilt. Arise, go out, proclaim the message of forgiveness to the sons of your race. Behold, it has shown me a secret sign that alighted in the vision, that I might bring to you the medicine of mercies without hands. Behold, it has shown me by what it heals the pain of your soul, and how it cancels the bond of the sins that are upon your members. By the fire, show me how to expel from you the stain of sins, and by it test for me that the truth of faith may be revealed. Why then, by the sign of the fire that purifies, does it purify the soul itself? For this fire is a purifying one, that of the purified. Why then, by the tongs, did the watcher take it, and it was not in his hand? For the power of the spirit is hidden from the silent one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙܵܬܼܵܐ ... ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ","severity":"info","text":"The passage contrasts a vision (ܚܙܵܬܼܵܐ) without substance (ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ) with corporeal reality, emphasizing the incorporeal nature of the prophetic experience.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܝܼܪܵܐ","severity":"info","text":"The term ܥܝܼܪܵܐ ('watcher') likely refers to an angelic being, consistent with Syriac angelological vocabulary, here acting as an intermediary in the vision.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܠܒܿܬܼܵܐ","severity":"info","text":"The 'tongs' (ܟܲܠܒܿܬܼܵܐ) imagery evokes the biblical account of Isaiah's martyrdom (cf. Lives of the Prophets), where a coal is brought to his mouth, here reinterpreted as a spiritual instrument.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܐ ... ܗܵܐ","severity":"info","text":"The repeated exclamation ܗܵܐ ('behold') structures the passage as a series of revelatory moments, marking the progression of the vision and the angelic address.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ","severity":"info","text":"The phrase 'forgiveness of iniquity' (ܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ) parallels Narsai's homiletic emphasis on absolution, echoing themes in his liturgical poetry.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܒܲܚܙܵܬܼܵܐ","severity":"caution","text":"The phrase 'without sight' (ܕܠܵܐ ܒܲܚܙܵܬܼܵܐ) is ambiguous: it may describe the visible one as lacking physical sight or refer to the unseen nature of the vision. The translation opts for the former.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent one' (ܫܲܬܼܝܼܩܵܐ) is unclear; it may refer to a human recipient or a divine attribute."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܠܡܵܢܵܐ ܢܘܼܪܵܐ ܫܩ݂ܲܠ ܡ̣ܢ ܡܲܕܼܒܿܚܵܐ ܕܲܥ̈ܠܵܘܵܬܼܵܐ\nܕܗܵܐ ܕܸܒܼܚܹ̈ܐ ܗ̄ܘ̣ܵܘ ܕܲܡܕܲܟܹܿܝܢ ܗ̄ܘ̣ܵܘ ܘܠܵܐ ܢܘܼܪܵܐ ܀ :ܒܕܸܒܼܚܹ̈ܐ ܕܥܸܪ̈ܒܹܿܐ ܡܸܬܿܕܲܟܹܿܝܢ ܗ̄ܘ̣ܵܘ ܝܼܣܲܪ̈ܠܵܝܹܐ\nܘܡܸܛܠ ܡ̇ܢܵܐ ܠܵܘ ܡ̣ܢ ܕܸܒܼܚܹ̈ܐ ܫܩ݂ܲܠ ܩܲܪܸܒܼ ܠܹܗ ܀ :ܒܲܕܼܡ̇ܐ ܕܥܸܓܼܠܹ̈ܐ ܡܸܬܼܚܲܣܹܝܢ ܗ̄ܘ̣ܵܘ ܛܲܟܐܲܝ̈ ܢܲܦܫܵܐ\nܘܥܲܠ ܡ̇ܢ ܠܵܐ ܕܡ̇ܐ ܥܲܠ ܦܘܼܡܹܗ ܘܚܲܣܝܼ ܚܵܘܒܵܘ̈ܗܝ ܀ :ܠܵܐ ܐܸܫܬܲܡܥܲܬ̤ ܕܪܲܣ ܐ̄ܢܵܫ ܢܘܼܪܵܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ\nܘܠܵܐ ܕܪܘܼܚܵܢܵܐ ܠܵܐ ܩܢܸܐ ܪܸ̈ܓܼܫܹܐ ܐܸܚܲܕܼ ܢܘܼܪܵܐ ܀ :ܢܘܼܟܼܪܵܝ ܣܲܓܼܝܼ ܗܵܢ ܚܘܼܣܵܝܵܐ ܠܕܲܒܼܢܵܡܘܿܣܵܐ\nܘܠܲܝܬܿ ܒܹܗ ܡܸܕܼܵܡܹ̇ܐ ܠܛܲܟܼܣܵܐ ܕܐܲܫܠܸܡ ܡܘܼܫܹܐ ܀ :ܡܘܼܫܹܐ ܘܐܲܗܪܘܿܢ ܕܡ̇ܐ ܪܵܣ̇ܝܼܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܚܲܛܝܹ̈ܐ\nܠܵܘ ܥܲܠ ܦܘܼܡ̇ܐ ܐܸܠܵܐ ܒܐܸܕܼܢܹ̈ܐ ܘܒܲܟܼܪ̈ܵܘܵܬܼܵܐ ܀ ܚܕܲܬܵܐ ܗ̄ܝܼ ܕܲܣܥ݂ܲܪ ܣܪܵܦܵܐ ܕܪܘܼܚܵܐ ܨܹܝܕܼ ܐܹܫܲܥܝܵܐ:\nܘܠܲܝܬܿ ܠܵܗ̇ ܦܸܚܡܵܐ ܒܟܼܠܹܗ ܛܲܟܼܣܵܐ ܢܵܡܘܿܣܵܝܵܐ ܀ :ܬܵܐ ܦܲܫܸܩ ܠܲܢ ܟܵܗܢܵܐ ܕܥܲܟܵܐ ܡܟܲܗܸܢ ܒܲܕܼܡ̇ܐ\nܡ̇ܢܲܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܲܣܥ݂ܲܪ ܥܝܼܪܵܐ ܨܹܝܕܼ ܒܲܪܓܸܢܣܲܢ ܀ :ܬܵܐ ܚܵܘܵܐ ܠܲܢ ܝܼܣܲܪܠܵܝܵܐ ܚܙ̣ܵܐ ܠܐܲܠܵܗܵܐ\nܡ̇ܢܵ̇ܘ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܒܚܸܙܘܵܐ ܕܲܚ̣ܙܵܐ ܢܒܼܝܼܵܟ ܀ :ܬܵܐ ܒܲܕܸܩ ܠܲܢ ܡܚܲܣܸܐ ܥܵܘ̣ܠܵܐ ܒܕܸܡ ܚܲܝ̈ܘܵܬܼܵܐ\nܐܡܵܢ ܠܵܐ ܒܲܕܼܡ̇ܐ ܥܛܵܝܗܝ ܪܘܼܚܵܢܵܐ ܠܥܵܘ̣ܠܹܵܗ ܕܐܲܚܘܼܟ ܀ :ܠܡܵܢ ܠܵܐ ܪܲܣ ܠܹܗ ܕܡ̇ܐ ܥܲܠ ܐܸܕܼܢܹܗ ܐܵܘ ܥܲܠ ܛܲܪܦܹܗ\nܐܲܟܼܡܵܐ ܕܐܲܠܸܦܘ ܡܘܼܫܹܐ ܘܐܲܗܪܘܿܢ ܠܡܸܬܼܣܝܵܢܹ̈ܐ ܀ :ܠܡܵܢ ܐܸܬܼܚܲܠܲܦ ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܕܪܵܕܹܐ ܗ̄ܘ̣ܵܐ ܒܵܟ\nܘܐܲܠܦܵܟ ܥܝܼܪܵܐ ܠܡܸܪܕܵܐ ܒܐܘܼܪܚܵܐ ܕܠܵܐ ܚܲܙܝܵܐ ܠܵܟ ܀","english":"Why did the fire take from the altar of the sacrifices, when those sacrifices were being purified and not the fire? With the sacrifices of sheep the Israelites were being purified, and why did it not take from the sacrifices and offer to him? With the blood of calves the pure in soul were being atoned, and why did it not place blood on his mouth and conceal his sins? It was not heard that the fire of Isaiah touched the limbs, and the spirit did not stand still, the fire seized the senses. The fire of the coals is very much a covering for the law, and there is nothing in it like the ordinance that Moses delivered. Moses and Aaron used to sprinkle on sinners, not on the mouth but with hyssop and with censers. It is a new thing that the seraph of the spirit performed for Isaiah, and there is no likeness for it in the whole Mosaic ordinance. Come, explain to us, priest who stains with blood, what is this that the watcher performed for Bar Gessat? Come, show us, Israelite who saw God, what is the power that is hidden in the vision that you saw with your eyes? Come, examine for us, the concealer of iniquity with the blood of animals, why did the spirit not cover the iniquity of your brother with blood? Why did it not sprinkle blood on his hand or on his side, as Moses and Aaron taught those who are to be saved? Why was the great ordinance that used to govern you changed, and the watcher taught you to walk on a path that you do not see?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܡܵܢܵܐ ܢܘܼܪܵܐ ܫܩ݂ܲܠ ܡ̣ܢ ܡܲܕܼܒܿܚܵܐ ܕܲܥ̈ܠܵܘܵܬܼܵܐ","severity":"info","text":"The rhetorical question contrasts the visionary fire with the sacrificial system: the fire takes from the altar of sacrifices, yet the sacrifices themselves were being purified, not the fire.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܸܒܼܚܹ̈ܐ ܕܥܸܪ̈ܒܹܿܐ","severity":"info","text":"The reference to sheep sacrifices and the purification of Israelites alludes to the Levitical sacrificial system (e.g., Leviticus 4–5), where offerings atone for sin.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܼܫܹܐ ܘܐܲܗܪܘܿܢ","severity":"info","text":"Moses and Aaron are invoked as the archetypal priests who performed purification rites with hyssop and censers (cf. Exodus 12:22; Leviticus 14:4–7).","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܝܼܪܵܐ","severity":"info","text":"The term 'watcher' (ʿīrā) here refers to the seraph or angelic being in Isaiah's vision, consistent with Syriac usage for angelic beings (cf. Dan 4:13, 17).","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܪܓܸܢܣܲܥ","severity":"info","text":"The name 'Bar Gessat' (son of Gessat) is a Syriac rendering of the Hebrew 'ben Yishai' (Jesse), identifying Isaiah as the son of Amoz, not Jesse; this may be a scribal or exegetical confusion.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܐ ܦܲܫܸܩ ܠܲܢ ܟܵܗܢܵܐ","severity":"info","text":"The passage shifts to a series of rhetorical challenges ('Come, explain to us...'), emphasizing the contrast between the old Mosaic law and the new visionary experience of Isaiah.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bar Gessat' is ambiguous: it may be a corruption of 'ben Yishai' (Jesse) or a reference to a different figure; the text does not clarify.","The phrase 'the fire of the coals is very much a covering for the law' is syntactically ambiguous; it may mean the fire serves as a substitute or concealment for the law."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܠܵܪܵܐ ܡܸܕܸܿܡ ܣܟܸܐ ܒܹܗ ܒܚܸܙܘܵܐ ܕܲܚܙ̣ܵܐ ܢܒܼܝܼܵܟ\nܘܛܵܟ ܠܵܘ ܐ̄ܪܵܙܵܐ ܗ̄ܘ̣ ܐܸܠܵܐ ܫܪܵܪܵܐ ܕܡܲܥܒܲܪ ܐ̄ܪ̈ܵܙܹܐ ܀ :ܫܪܵܪܵܐ ܓܼܠܝܵܐ ܡܲܟܼܪܸܙ ܐ̄ܪܵܙܵܐ ܒܝܲܕܼ ܫܘܼܓܼܢܵܝܹܗ\nܘܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܩܲܕܸܿܡ ܕܲܪܸܫ ܩܕܼܵܡ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܒܘܼܛܵܠ ܕܸܒܼܚܹ̈ܐ ܕܲܒܼܢܵܡܘܿܣܵܐ ܨܝܼܪ ܒܲܓܼܡܘܼܪܬܵܐ\nܘܫܘܼܒܼܩܵܢ ܥܵܘ̣ܠܵܐ ܕܫܲܪܝܼܪ ܡ̣ܢ ܗܵܘ̇ ܡܠܸܐ ܒܘܼܕܵܩܵܗ̇ ܀ :ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܼܡܲܣܟܲܢ ܟܣܸܐ ܒܲܚܙܵܬܼܵܗ̇\nܘܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܪܵܡ ܡ̣ܢ ܐܲܪܥܵܐ ܡܸܬܼܒܲܕܲܩ ܒܵܗ̇ ܀ :ܩܘܼܕܼܫܵܐ ܕܲܟܼܝܵܐ ܡܲܟܼܪܸܙ ܩܵܠܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ\nܘܠܵܐ ܐܸܫܬܲܡܥܲܬ̤ ܕܩܲܕܸܿܫܘ ܗܵܟܲܢ ܐܸܠܵܐ ܗܵܫܵܐ ܀ :ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ ܡܡܲܠܝܵܐ ܩܥܵܬܼܵܐ ܕܩܘܼܕܵܫܲܝ̈ܗܘܿܢ\nܘܲܬܼܠܝܼܬܼܵܐܝܼܬܼ ܡܲܠܦܝܼܢ ܠܐ̄ܢܵܫܵܐ ܠܲܡܩܲܕܵܫܘܼ ܀ :ܬܠܵܬܼܵܐ ܩܵܠܹ̈ܐ ܪܲܟܸܿܒܼܘ ܘܲܩܥ̣ܵܘ ܬܠܵܬܼ ܙܲܒܼ̈ܢܵܬܼܵܐ\nܐܲܠܸܦܘ ܛܲܟܼܣܵܐ ܕܐܝܼܬܼ ܒܐܝܼܬܼܘܼܬܼܵܐ ܬܠܵܬܼܵܐ ܒܲܚܕܼܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܨܸܒܼܥܵܐ ܚܵܘܝܼܘ ܐܸܢܹܝܢ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܕܚܘܼܪܘ ܡ̇ܝܘܿܬܹ̈ܐ ܘܩܲܕܸܿܫܘ ܫܲܦܝܼܪ ܐܲܝܟ ܒܲܪ̄ܬܼ ܩܵܠܲܢ ܀ :ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܫ̈ܘܲܝܵܐ ܐܲܟܼܪܸܙܘ ܒܩܘܼܕܵܫܲܝ̈ܗܘܿܢ\nܘܬܲܪܓܸܿܡܘ ܐܸܢܘܿܢ ܒܦܘܼܡ ܐܹܫܲܥܝܵܐ ܐܲܝܟ ܫܲܪܝܼܪܹ̈ܐ ܀ :ܫܪܵܪܵܐ ܕܲܒܼܗܘܿܢ ܓܠ̣ܵܘ ܠܲܢܒܼܝܼܵܐ ܐ̄ܪܵܙܵܢܵܐܝܼܬܼ\nܘܲܫܩ݂ܲܠ ܣܵܡ̣ܵܘ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܐܲܝܟ ܕܲܒܼܓܲܙܵܐ ܀ ܒܓܲܙܵܐ ܕܣܸܦܪܹ̈ܐ ܣܵܡ̣ܹܗ ܠܐ̄ܪܵܙܵܐ ܕܐܸܬܼܒܲܕܹܿܩ ܠܹܗ:\nܘܛܲܒܼܥܹܗ ܒܫܸܬܼܩܵܐ ܥܲܕܼ ܡܸܬܼܦܲܫܲܩ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܫܸܬܼܩܵܐ ܐܲܪܡܝܼ ܥܲܠ ܩܘܼܕܵܫܵܐ ܒܲܕܼܡܘܼܬܼ ܛܲܒܼܥܵܐ\nܕܠܵܐ ܢܚܘܼܪ̈ܵܢ ܒܹܗ ܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܘܢܲܫܘܼܛܵܢܵܝ̈ܗܘܿܢ ܀","english":"Nothing was lacking in him in the vision that he saw. And your interpretation is not a mystery, but the truth that passes through mysteries. The manifest truth proclaims the mystery through its actions, and a clear path precedes the beginning before the deeds. The cessation of the sacrifices of the Law was formed in the completion, and the abandonment of the iniquity of the one who is true from that which is full of its purity. A great wealth that cannot be grasped was hidden in its sight, and the gift of life that is high from the earth is discovered in it. The pure holiness proclaims the voice of the heavens, and it was not heard that they sanctified thus except now. The Trinity, full, cries out the cry of their holiness, and in a trinitarian manner it teaches the fire to sanctify. Three voices were joined and cried out three times; they taught the order that exists in the being of three in one. As with a finger, they showed the sign to the earthly ones, that the dead saw and sanctified beautifully, like the daughter of our voice. Three equal persons proclaimed in their holiness, and they interpreted the sign in the mouth of Isaiah, as true ones. The truth that was in them they revealed to the prophet mysteriously, and they placed it as a deposit in the writings, as in a treasure. In the treasure of the books he placed the mystery that was revealed to him, and he sealed it in silence until it is interpreted by the deeds. Silence cast a seal upon the holiness in the form of a seal, so that the eyes of flesh and their wanderings would not see into it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament'. Here it is contrasted with 'truth' (ܫܪܵܪܵܐ), indicating a typological or sacramental reading of the vision.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage reflects Narsai's typological exegesis, where the cessation of Old Testament sacrifices prefigures Christian sacraments. The 'three voices' and 'three persons' allude to the Trinity, a central theme in Narsai's works.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions (previous passage) to a declarative exposition of the vision's meaning, culminating in a trinitarian interpretation of the fire's sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܫܲܥܝܵܐ","severity":"info","text":"Isaiah (ܐܹܫܲܥܝܵܐ) is named as the prophet receiving the vision. The 'three voices' and 'three persons' may echo the Trisagion ('Thrice Holy') from Isaiah 6:3, a key text in Syriac liturgy.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ","severity":"info","text":"The phrase ܬܠܵܬܼܵܐ ܩܢܘܿܡܹ̈ܐ (tlāṯā qnōmē) means 'three persons' or 'three hypostases', a technical term in Syriac Trinitarian theology, distinct from 'essence' (ܐܝܼܬܼܘܼܬܼܵܐ).","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Narsai's emphasis on the Trinity and the sealing of mystery in silence reflects the East Syriac liturgical and theological tradition, where the Trisagion and the sanctification of the Eucharist are central.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fire' (ܢܵܫܵܐ) is ambiguous: it may refer to the sacrificial fire of the Old Testament or a symbol of divine presence. The reading taken is that it represents the sanctifying power of the Trinity.","The phrase 'daughter of our voice' (ܒܲܪ̄ܬܼ ܩܵܠܲܢ) is obscure; it may be a metaphor for the response of the earthly ones to the divine call."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܠܙܲܒܼܢܹܗ ܢܛܝܼܪ ܗ̄ܘ̣ܵܐ ܩܘܼܕܼܫܵܐ ܕܲܟܼܝܵܐ ܠܡܸܬܼܒܲܕܵܩܘܼ\nܥܲܠ ܗܵܝ̇ ܟܲܣܝܹܗ ܢܒܼܝܼܵܐ ܒܫܸܬܼܩܵܐ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܒܐ̄ܪܵܙܵܐ ܩܲܕܸܿܡ ܓܠ̣ܵܝܗܝ ܓܸܠܝܵܢܵܐ ܒܦܘܼܡ ܪ̈ܘܼܚܵܢܹܐ\nܘܚܵܘܝܼ ܠܐ̄ܢܵܫܵܐ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܀ :ܠܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܓܼܠܹܝܗܝ ܠܐ̄ܪܵܙ ܩܘܼܕܵܫܵܐ\nܘܩܲܕܸܿܡ ܣܵܡ̣ܹܗ ܐܲܝܟ ܪܲܗܒܼܘܿܢܵܐ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܀ :ܐܵܦ ܪ̈ܘܼܚܵܢܹܐ ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܩܲܕܹܿܫܘ ܘܲܫܬܸܩ̣ܘ\nܕܢܸܪܢܸܐ ܟܠܢܵܫ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܲܬܼܠܵܬܼ ܙܲܒܼܢܝܼ̈ܢ ܀ :ܐܵܦ ܚܘܼܣܵܝܵܐ ܕܝܲܗ̣̄ܒܼ ܠܲܢܒܼܝܼܵܐ ܒܡܸܠܬܼܵܐ ܝܲܗ̣̄ܒܹܿܗ\nܕܡ̇ܐ ܕܲܡܫܲܓܼܢܝܼ ܡ̣ܢ ܚܘܼܣܵܝܵܐ ܢܕܼܘܼܢ ܕܥܲܠ ܡ̇ܢܵܐ ܀ :ܐܵܦ ܗܝ̤ ܓܡܘܼܪܬܵܐ ܕܲܛܥܵܬ̤ ܥܵܘ̣ܠܵܐ ܒܥܵܬܼܵܐ ܡܲܠܝܵܐ\nܕܐܲܝܟܲܢ ܩܸܪܒܲܬ̤ ܠܦܘܼܡ̇ܐ ܕܒܸܣܪܵܐ ܘܠܵܐ ܐܸܣܬܲܝܲܛ ܀ :ܡܲܢ ܟܲܝ ܝܲܗ̣̄ܒܼ ܒܵܗ̇ ܚܹܝܠ ܚܘܼܣܵܝܵܐ ܒܠܵܐ ܦܵܪܘܿܫܬܵܐ\nܘܐܲܝܟܲܢ ܡܝܼܬܿܬܵܐ ܐܲܚܝܲܬ̤ ܡܝܼܬܼܵܐ ܕܡܝܼܬܼ ܒܲܚܛܵܗܵܘ̈ܗܝ ܀ :ܡܝܼܬܿܬܼܵܐ ܗ̄ܝܼ ܢܘܼܪܵܐ ܟܡܵܐ ܐܸܢ ܩܲܢܝܵܐ ܚܲܡܝܼܡܘܼܬܼܵܐ\nܘܠܵܐ ܦܵܪܘܿܫܬܵܐ ܗ̄ܝܼ ܟܡܵܐ ܐܸܢ ܐܝܼܬܼ ܒܵܗ̇ ܙܲܗܪܵܐ ܕܢܘܼܪܵܐ ܀ :ܐ̄ܪܵܙ ܡ̇ܘܗܲܒܼܬܼܵܐ ܕܠܲܚܡܵܐ ܘܚܲܡܪܵܐ ܒܓܼܵܘܵܗ̇\nܕܟܲܕܼ ܡܝܼܬܹ̈ܐ ܐ̄ܢܘܿܢ ܝܵܗ̇ܒܿܝܼܢ ܚܲܝܹ̈ܐ ܠܢܵܣܘܿܒܲܝ̈ܗܘܿܢ ܀ :ܒܠܲܚܡܵܐ ܘܚܲܡܪܵܐ ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܛܵܒܼܵܐ ܕܢܲܚܸܐ ܠܐ̄ܢܵܫܵܐ\nܘܩܲܕܸܿܡ ܐܲܚܝܼ ܠܒܲܕܼ ܒܲܪܢܵܫܵܐ ܒܚܸܙܘܵܐ ܕܢܘܼܪܵܐ ܀ :ܬܲܪܥܵܐ ܐܸܚܲܕ ܒܐܲܦܲܝ̈ ܝܲܨܪܵܐ ܡܸܬܼܦܲܠܓܼܵܢܵܐ\nܕܐܸܢ ܥܲܣܩܝܼܢ ܠܹܗ ܚܲܝܹ̈ܐ ܕܠܲܚܡܵܐ ܢܚܘܼܪ ܒܲܓܼܡܘܼܪܬܵܐ ܀","english":"His sacrifice was pure, holy, and clean, to be examined\nupon that hidden mystery, silent before the seers. By a mystery he first revealed his revelation, a revelation through spiritual mouths,\nand he showed to man how to keep the order of the completion of the sacrifices. For the completion of the sacrifices he was destined to reveal the mystery of the sanctity,\nand he placed it first like a guide in the scriptures. Even the spirits in this manner sanctified and kept silent,\nso that every man might know what is the cause of the three sacrifices. Even the interpretation that he gave to the mystery, he gave through the word,\nso that when they are disturbed from the interpretation, they might know upon what it is. Even the completion of the evil error, in a full season,\nhow it approached the mouth of the flesh and was not consumed. How then did it give to it the power of interpretation without distinction,\nand how did death revive the dead who died in his sins? Death is a fire, how if it is a burning heat,\nand it is not a distinction, how if there is in it the spark of fire? The mystery of the gift of bread and wine within it,\nthat when the dead are, they give life to those who receive them. By bread and wine he was destined to make man live,\nand he first revived the body of man in the vision of fire. The gate held the face of the divided creation,\nthat if they make life difficult for him, the life of bread, and look upon the completion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The Syriac term ܐ̄ܪܵܙܵܐ (rāzā) means 'mystery' or 'sacrament', often used in Syriac liturgical theology for the Eucharist. Here it contrasts with 'manifest truth' (ܓܠ̣ܵܝܗܝ ܓܸܠܝܵܢܵܐ), emphasizing the typological relationship between Old Testament sacrifices and Christian sacraments.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܲܒܼܢܹ̈ܐ","severity":"info","text":"The 'sacrifices' (ܙܲܒܼܢܹ̈ܐ) refer to the Levitical offerings of the Hebrew Bible, particularly those in Leviticus. Narsai interprets their cessation as prefiguring the Eucharist, a common typology in Syriac exegesis.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܲܚܡܵܐ ܘܚܲܡܪܵܐ","severity":"info","text":"Bread and wine (ܠܲܚܡܵܐ ܘܚܲܡܪܵܐ) are the Eucharistic elements. Narsai connects them to the 'mystery of the gift' (ܐ̄ܪܵܙ ܡ̇ܘܗܲܒܼܬܼܵܐ), reflecting the Syriac liturgical tradition where the Eucharist is seen as a life-giving mystery that revives the dead.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܲܪܥܵܐ","severity":"info","text":"The 'gate' (ܬܲܪܥܵܐ) that 'held the face of the divided creation' (ܐܸܚܲܕ ܒܐܲܦܲܝ̈ ܝܲܨܪܵܐ ܡܸܬܼܦܲܠܓܼܵܢܵܐ) likely introduces a new section in the narrative, marking a transition from the discussion of sacrifices and the Eucharist to a concluding reflection on creation and life.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܝܼܬܿܬܵܐ ܐܲܚܝܲܬ̤ ܡܝܼܬܼܵܐ","severity":"caution","text":"The phrase 'death revived the dead' (ܡܝܼܬܿܬܵܐ ܐܲܚܝܲܬ̤ ܡܝܼܬܼܵܐ) is paradoxical. It may refer to the Eucharist's power to give spiritual life, but the syntax is ambiguous: the subject 'death' could be a metaphor for the sacrificial system or a corruption in the text. The English draft's rendering is tentative.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܝܼܬܿܬܵܐ ܐܲܚܝܲܬ̤ ܡܝܼܬܼܵܐ' (death revived the dead) is ambiguous: it could be a typological statement about the Eucharist or a textual corruption. The reading taken follows the English draft as a theological paradox.","The final clause 'ܕܐܸܢ ܥܲܣܩܝܼܢ ܠܹܗ ܚܲܝܹ̈ܐ ܕܠܲܚܡܵܐ ܢܚܘܼܪ ܒܲܓܼܡܘܼܪܬܵܐ' (if they make life difficult for him, the life of bread, and look upon the completion) is syntactically unclear; the English draft interprets it as a conditional warning."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܐܵܪܵܐ ܓܡܘܼܪܬܵܐ ܟܝܵܢܵܐ ܚܲܪܫܵܐ ܥܛܵܬ̤ ܚܵܘ̈ܒܵܬܼܵܐ\nܦܲܓܼܪܵܐ ܘܲܕܼܡ̇ܐ ܕܐ̄ܢܵܫܵܐ ܠܵܐ ܡܨܸܐ ܡܚܲܣܸܐ ܚܵܘ̈ܒܹܿܐ ܀ :ܐܵܪܵܐ ܡܸܠܬܼܵܐ ܫܲܪܝܼܪܵܐ ܠܵܟ ܕܫܸܒܼܩܲܬ̤ ܥܵܘ̣ܠܵܐ\nܠܡܵܢ ܡܸܬܼܦܲܐܓܲܬܼ ܥܲܠ ܫܘܼܒܼܩܵܢܵܐ ܕܲܒܼܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܐܵܪܵܐ ܚܙܵܬܼܵܐ ܕܛܸܠܵܢܝܼܬܼܵܐ ܨܵܒܹ̇ܝܬܿ ܕܬܹܐܚܘܿܕܼ\nܠܡܵܢ ܠܵܐ ܐܵܚ̇ܕܲܬܿ ܓܘܼܫܡܵܐ ܫܪܵܪܵܐ ܕܛܸܠܵܢܝܼܬܼܵܐ ܀ :ܛܸܠܵܢܝܼܬܼܵܐ ܐ̄ܪܵܙ ܚܘܼܣܵܝܵ ܗ̄ܘ̣ ܕܨܝܕܼ ܒܲܪ ܐܵܡܘܿܨ\nܕܗܵܢܵܐ ܫܪܵܪܵܐ ܕܲܡܚܲܣܸܐ ܟܠ ܒܠܲܚܡܵܐ ܘܚܲܡܪܵܐ ܀ :ܛܘܼܦܣܵܐ ܕܩܘܼܫܬܵܐ ܨܝܼܪ ܗ̄ܘ̣ܵܐ ܒܚܸܙܘܹܗ ܕܗܵܘ̇ ܓܸܠܝܵܢܵܐ\nܘܲܡܓܲܪܸܓܼ ܗ̄ܘ̣ܵܐ ܐ̄ܢܵܫܵܐ ܠܡܸܩܪܲܒܼ ܨܹܝܕܼ ܦܘܼܫܵܩܹܗ ܀ :ܘܪ̈ܵܦܹܐ ܨܵܪܘܼܗܝ ܐܲܝܟ ܕܲܠܨܲܠܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܘܐܲܥܸܠܘ ܣܵܡ̣ܘܼܗܝ ܒܲܩܕܼܘܿܫ ܩܘܼܕܼܫܹ̈ܐ ܢܵܡܘܿܣܵܝܵܐ ܀ :ܢܵܡܘܿܣܵܐܝܼܬܼ ܪܫܲܡ̣ܘ ܕܹܡܘܵܬܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ\nܘܟܲܕܼ ܛܵܒܼ ܗܵܟܲܢ ܡܫܲܓܼܢܲܝ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܡ̣ܢ ܢܵܡܘܿܣܵܐ ܀ :ܢܲܗܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܛܵܒܼ ܣܲܡܡܵܢܹ̈ܐ ܕܨܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܒܹܗ\nܘܠܵܐ ܚܠܝܼܛ ܗ̄ܘ̣ܵܐ ܒܗܘܿܢ ܕܸܡ ܚܲܝ̈ܘܵܬܼܵܐ ܫܲܬܿܝܼ̈ܩܵܬܼܵܐ ܀ :ܠܵܐ ܕܵܡܹ̇ܐ ܗ̄ܘ̣ܵܐ ܕܸܒܼܚܵܐ ܕܝܘܼܩܢܹܐ ܠܕܸܒܼܚܹ̈ܐ ܚܲܪ̈ܫܹܐ\nܘܠܵܐ ܬܸܫܒܿܘܿܚܬܵܐ ܕܲܡܫܲܒܿܚܵܢܵܘ̈ܗܝ ܠܫܘܼܒܼܚܹܗ ܕܡܘܼܫܹܐ ܀ :ܫܒܼܝܼܚ ܗ̄ܘ̣ܵܐ ܣܲܓܿܝܼ ܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܫܘܼܒܚܵܐ ܕܕܵܡܹ̇ܐ ܠܫܘܼܒܼܚܹܗ\nܕܐܵܦ ܗܘ̤ ܫܘܼܒܼܚܹܗ ܕܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܦܟ݂ܲܗ ܒܲܚܙܵܬܹܗ ܀ :ܒܗܲܝܟܲܠ ܩܘܼܕܼܫܵܐ ܨܵܪܘܼܗܝ ܥܝܼܪܹ̈ܐ ܠܲܨܠܸܡ ܩܘܼܫܬܵܐ\nܘܐܲܝܟ ܕܲܠܡܲܠܟܵܐ ܩܥ̣ܵܘ ܠܹܗ ܫܘܼܒܼܚܵܐ ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܹܗ ܀","english":"The earth, a completed sacrifice, a silent mystery, the sins of the body and blood of man cannot conceal sins. The earth, a true word for you, that the forgiveness of iniquity has been abandoned; why did it become incarnate for the forgiveness of the mysteries? The earth, a vision of the Trinity, you wished to take; why did you not take the substance, the truth of the Trinity? The Trinity is a mystery of revelation that was for the son of Amos, that this truth conceals everything in bread and wine. The pattern of truth was formed in the vision of that revelation, and it was drawing man to approach its interpretation. And his forms, like a visible image, and they brought him in and placed him in the holy of holies, the lawgiver. Lawfully they delineated spiritual forms, and when it was good, thus he was disturbing the good from the law. The colors were bright, the pigments that were formed in it, and it was not mixed with the blood of silent animals. The sacrifice was not like the sacrifice of the pagans to the silent sacrifices, nor the praise of those who praise him to the praise of Moses. It was very glorious, and there was no praise that resembled his praise, for even his praise of the holy temple blossomed in his vision. In the holy temple, his forms, the watchers, depicted the truth, and as to a king they cried out praise to him in the house of his kingdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܸܠܵܢܝܼܬܼܵܐ","severity":"info","text":"The Syriac term ܛܸܠܵܢܝܼܬܼܵܐ (tlāyīṯā) is rendered 'Trinity' in the English draft. It is a standard Syriac theological term for the triune Godhead, central to Narsai's typological exegesis.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ","severity":"info","text":"The term ܢܵܡܘܿܣܵܐ (nāmōsā, 'lawgiver') likely refers to Moses, who in Syriac tradition is the archetypal recipient of divine law. Narsai contrasts the spiritual sacrifice with Mosaic praise.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܠܚܡܵܐ ܘܚܲܡܪܵܐ","severity":"info","text":"The phrase 'bread and wine' (ܒܲܠܚܡܵܐ ܘܚܲܡܪܵܐ) alludes to the Eucharistic elements, echoing the institution narratives in Matthew 26:26–28 and the Syriac liturgical tradition.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܪܵܐ ... ܐܵܪܵܐ ... ܐܵܪܵܐ","severity":"info","text":"The passage opens with a threefold anaphora of ܐܵܪܵܐ ('the earth'), each introducing a rhetorical question or exclamation. This triadic structure mirrors the Trinitarian theme and organizes the visionary discourse.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܛܵܬ̤ ܚܵܘ̈ܒܵܬܼܵܐ","severity":"caution","text":"The phrase ܥܛܵܬ̤ ܚܵܘ̈ܒܵܬܼܵܐ ('sins of the body and blood') is ambiguous: it may mean 'sins of the body and blood' or 'sins of the body and blood of man.' The English draft takes the latter, but the Syriac lacks a possessive pronoun.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'son of Amos' (ܒܲܪ ܐܵܡܘܿܨ) is ambiguous: it could be the prophet Isaiah (son of Amoz) or another figure; the context of vision suggests Isaiah.","The phrase 'silent animals' (ܚܲܝ̈ܘܵܬܼܵܐ ܫܲܬܿܝܼ̈ܩܵܬܼܵܐ) may refer to sacrificial animals in pagan cults, but the exact referent is not specified."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܒܗܸܕܼܪܵܐ ܕܫܘܼܒܼܚܵܐ ܕܲܡܫܲܒܿܚܵܢܵܘ̈ܗܝ ܬܗܲܪ ܒܲܪ ܐܵܡܘܿܨ\nܘܲܗܘ̤ܵܐ ܒܥܲܝܢܵܘ̈ܗܝ ܥܲܠܡܵܐ ܘܫܘܼܒܼܚܹܗ ܐܲܝܟ ܠܵܐ ܡܸܕܹܿܡ ܀ :ܐܵܦܠܵܐ ܕܐܝܼܬܼܵܘܗܝ ܚܲܫ̣ܒܹܿܗ ܠܥܵܠܡܵܐ ܒܦܸܚܡܵܐ ܕܫܘܼܒܼܚܹܗ\nܘܕܲܐܲܝܟ ܗܵܟܲܢܵܐ ܗ̄ܝܼ ܐܲܝܟ ܕܐܸܬܼܪܲܥܝܼ ܘܛܵܒܼ ܡ̣ܢ ܗܵܟܲܢ ܀ :ܘܐܲܝܟ ܕܲܒܼܥܵܠܡܵܐ ܐ̄ܚܪܹܢܵܐ ܣܒ݂ܲܪ ܗ̄ܘ̣ܵܐ ܢܒܼܝܼܵܐ ܕܐܝܼܬܼܵܘܗܝ\nܘܩܵܡ̣ ܕܲܢܩܲܛܪܸܓܼ ܥܵܘ̣ܠܹܗ ܕܥܲܡܵܐ ܒܦܲܪܨܘܿܦ ܢܲܦܫܹܗ ܀ :ܠܕܝܼܢܵܐ ܟܹܐܢܵܐ ܥܲܠ̣ ܥܲܡ ܢܲܦܫܹܗ ܚܠܵܦ ܟܠ ܒܲܪܢܵܫ\nܘܲܚ̣ܙܵܐ ܕܲܚܒܼܝܼܫ ܟܠܹܗ ܟܝܵܢܵܐ ܬܚܹܝܬܼ ܚܵܘ̈ܒܵܬܼܵܐ ܀ :ܘܵܝܵܐ ܪܲܟܸܿܒܼ ܒܩܵܠ ܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܐܲܝܟ ܐܘܿܠ̈ܝܵܬܼܵܐ\nܘܒܲܟܿܝܼ ܐܸܢܘܿܢ ܠܚܲܫܲܝ̈ ܐ̄ܢܵܫܵܐ ܪܵܥܘܿܡ̇ܐܝܼܬܼ ܀ :ܘܵܝܠܝܼ ܐܸܡ݂ܲܪ ܗܵܢܵܘ̇ ܕܹܝܢ ܘܵܝ ܠܲܟܼܝܵܢ ܐ̄ܢܵܫܵܐ\nܕܚܲܒܼ݂ܫܹܗ ܥܵܘ̣ܠܵܐ ܒܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܡ̇ܝܘܼܿܬܼܬܼܵܐ ܀ :ܕܵܘܹܐ ܗ̄ܘ̣ ܣܲܓܿܝܼ ܟܝܵܢ ܡ̇ܝܘܿܬܹ̈ܐ ܡ̣ܢ ܟܠ ܕܲܗܘ̤ܵܘ\nܘܲܡܚܝܼܠ ܙܲܝܢܵܐ ܒܸܣܪܵܢܵܝܵܐ ܕܡܸܬܼܟܲܬܲܫܒܹܗ ܀ :ܚܙ̣ܵܝܗܝ ܕܲܝܵܢ̇ܵܐ ܕܫܲܦܝܼܪ ܕܵܐܹ̇ܢ ܗܘ̤ ܠܲܩܢܘܿܡܹܗ\nܘܚܵܣ̣ ܥܲܠ ܫܸܦܠܵܐ ܕܟܼܠܹܗ ܟܝܵܢܵܐ ܒܪ̈ܲܚܡܹܐ ܕܲܥܠܵܘܗܝ ܀ :ܚ̣ܙܵܝܗܝ ܕܲܡܩܲܛܪܸܓܼ ܠܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܕܓܸܢܣܹܗ ܒܢܲܦܫܹܗ\nܘܫܲܕܿܪܹܗ ܕܢܸܗܘܸܐ ܐ̄ܣܟܿܘܿܠܸܣܛܝܼܩܵܐ ܠܒܼܘܼܚܪܵܢ ܥܵܘ̣ܠܵܐ ܀ :ܚܙ̣ܵܐ ܕܠܵܐ ܢܵܣܹ̇ܒܼ ܒܐܲܦܲܝ̈ ܢܲܦܫܹܗ ܠܡܸܒܼܣܲܪ ܥܵܘ̣ܠܵܗ\nܘܫܲܓܼܪܹܗ ܒܪܘܼܚܵܐ ܕܲܢܕܲܟܸܿܐ ܒܹܗ ܥܵܘ̣ܠܹܗ ܕܥܲܡܵܐ ܀ ܚܙ̣ܵܐ ܕܟܹܐܢܵܐܝܼܬܼ ܝܵ̇ܕܲܥ ܕܲܢܕܼܘܼܢ ܕܠܵܐ ܕܠܵܐ ܒܘܼܣܪܵܢܵܐ:\nܘܝܲܗ̣̄ܒܼ ܠܹܗ ܫܲܒܼܛܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ ܕܢܸܪܕܹܿܐ ܠܒܼܝܼܫܹ̈ܐ ܀","english":"In the splendor of his glorious praise, the son of Amoz was astounded,\nand he was in his eyes as the world, and his glory as nothing.\nNor did he consider the world to be in the measure of his glory,\nand as it is, so it seemed to him, and better than this.\nAnd as if in another world, the prophet hoped for what is,\nand he stood to accuse the iniquity of the people in his own person.\nA righteous man grieved over the people for himself, on behalf of all mankind,\nand he saw that all nature was imprisoned under sins.\nWoe! He rode upon the voice of his words like a lamentation,\nand he wept over the sufferings of mankind compassionately.\n\"Woe is me!\" he said, \"Woe indeed, and woe to the nature of mankind,\nwhom iniquity has imprisoned in the prison of death.\"\nHe lamented greatly over the nature of mortals, more than all that were,\nand he was weak in strength from the fleshly nature that was contending with him.\nHe saw the Judge, who is good, standing for his rising,\nand he had pity on the lowliness of all nature through the mercy that was upon him.\nHe saw him accusing the denials of his body in himself,\nand he sent him to be a schoolmaster for the rejection of iniquity.\nHe saw that he did not take upon his own face to announce its iniquity,\nand he sent him with a spirit to cleanse in him the iniquity of the people.\nHe saw that he knew righteously that he would judge without corruption,\nand he gave him the rod of righteousness to chastise the wicked.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The prophet Isaiah is depicted as a righteous man grieving over humanity's imprisonment in sin, a theme consistent with Narsai's homiletic emphasis on moral corruption.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) means 'nature' and here refers to human nature or the created order, a key concept in Narsai's theological anthropology.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'imprisoned in the prison of death' echoes Isaiah 24:22 (Peshitta) and reflects Narsai's typological reading of Isaiah's prophetic role.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East; his memre often blend biblical exegesis with ascetic and moral exhortation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of Isaiah's vision to a series of exclamations ('Woe!') and reflective commentary, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Judge' (ܕܲܝܵܢ̇ܵܐ) is ambiguous: it may refer to God, to Isaiah himself as a moral judge, or to a personification of divine justice."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ ܒܩܵܝ̣ܗܝ ܠܲܫܪܵܪܵܐ ܕܗܲܝܡܵܢܘܼܬܹܗ\nܘܥܲܒܼ݂ܕܹܿܗ ܠܦܘܼܡܹܗ ܒܘܼܕܵܩ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܒܩܵܠܵܐ ܐܲܫܡܲܥ ܠܵܐ ܩܢܸܐ ܨܹܝܕܼ ܒܲܪ ܒܲܝܬܹܿܗ\nܕܡܸܬܼܚܲܫܲܒܼ ܗ̄ܘ̣ܵܘ ܕܡܲܢ̣ܘܼ ܫܵܘܹ̇ܐ ܕܢܲܟܼܪܸܙ ܡܸܠܵܘ̈ܗܝ ܀ :ܠܡܲܢ ܐܹܫܲܕܲܪ ܘܡܲܢ̣ܘܼ ܢܹܐܙܲܠ ܩܥ̣ܵܐ ܓܸܠܝܵܢܵܐ\nܘܦܲܢܝܼ ܟܹܐܢܵܐ ܕܐ̄ܢܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀ :ܠܡܲܢ ܟܲܝ ܫܲܐܸܠ ܝܵ̇ܕܲܥ ܟܠܵܐ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ\nܕܗܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡܲܢ̣ܘܼ ܥܵܗܹ̇ܢ ܠܣܵܥܘܿܪܘܼܬܹܗ ܀ :ܫܲܐܸܠ ܕܢܸܫܡܲܥ ܡܸܫܬܲܕܲܪܵܢܵܐ ܚܦܝܼܛ ܪܸܥܝܵܢܵܐ\nܘܢܸܓܼܒܸܿܐ ܗܘ̤ ܠܹܗ ܠܲܡܫܲܡܵܫܘܼ ܠܦܘܼܩܕܵܢ ܡ̇ܪܹܗ ܀ :ܒܚܘܼܒܵܐ ܩܲܒܸܿܠ ܕܢܲܟܼܪܸܙ ܩܘܼܫܬܵܐ ܒܐܸܕܼܢܲܝ̈ ܥܲܛܠܹ̈ܐ\nܘܲܒܼܨܸܒܼܝܵܢܹܗ ܓܒܼ݂ܵܐ ܠܹܗ ܥܲܡܠܵܐ ܚܠܵܦ ܚܲܛܝܹ̈ܐ ܀ :ܐ̄ܢܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܥܢ̣ܵܐ ܠܓܸܠܝܵܢܵܐ ܕܡܲܠܸܠ ܥܲܡܹܗ\nܘܲܡܬܲܪܓܸܿܡ ܐ̄ܢܵܐ ܫܪܵܪܵܐ ܕܲܫܡܵܟ ܕܠܵܐ ܐܲܚܦܝܝܼܬܼܵܐ ܀ :ܐ̄ܢܵܐ ܡܲܟܼܪܸܙ ܐ̄ܢܵܐ ܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܟ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܲܡܒܲܛܸܠ ܐ̄ܢܵܐ ܫܸܡ ܐܲܠܵܗܹ̈ܐ ܕܥܸܒܼܕܲܬ̤ ܛܘܼܥܝܲܝ ܀ :ܗܲܒܼ ܠܝܼ ܛܲܒܼܥܵܐ ܕܲܫܡܵܟ ܪܲܒܵܐ ܕܠܵܐ ܡܸܬܿܕܲܓܲܠ\nܕܐܸܥܛܸܐ ܒܲܫܡܵܟ ܫܡܵܗܹ̈ܿܐ ܫܐܝܼܠܹ̈ܐ ܕܠܵܐ ܫܲܪܝܼܪܝܼܢ ܀ :ܟܬܼܘܿܒܼ ܠܝܼ ܣܲܩܪܵܐ ܕܲܪܡ̇ܝ ܐܝܼܕܼܵܐ ܕܐܲܡܝܼܢܘܼܬܼܵܟ\nܕܐܸܩܪܹܝܗ̇ ܩܕܼܵܡ ܟܠ ܘܢܸܕܲܥ ܟܠܢܵܫ ܕܕܝܼܠܵܟ ܗ̄ܘ̣ ܟܠ ܀ :ܐܵܘܚܸܕܼ ܒܐܝܼܕܲܝ̈ ܫܲܒܼܛܵܐ ܦܫܝܼܛܵܐ ܕܪܘܼܚ ܨܸܒܼܝܵܢܵܟ\nܕܐܹܩܲܦܲܚ ܒܹܗ ܦܬܲܟܼܪܹ̈ܐ ܚܲܪ̈ܫܹܐ ܕܪܲܟܸܿܒܼܘ ܫܹܐܕܹ̈ܐ ܀ :ܐܘܿ ܠܲܢܒܼܝܼܵܐ ܫܒܼܝܼܚ ܒܲܢܒܼܝܼܝܹ̈ܐ ܟܡܵܐ ܐܸܬܿܟܲܝܲܒܼ\nܕܢܸܛܥܲܢ ܝܘܼܩܪܵܐ ܕܟܼܵܪܘܿܙܘܼܬܼܵ ܕܐܸܬܼܓܲܥܠܲܬ̤ ܠܹܗ ܀","english":"As a firstborn in his calling to the truth of his faith,  \nhe made his mouth a key to the mysteries of the hidden things.  \nWith a voice he made heard, he did not cease to aim at the son of his house,  \nwho was considered to be the one who would proclaim his words.  \nTo what end did he send, and to what end did he go? He cried out, \"Revelation!\"  \nand he opened the door of the way: \"I will go, I will go in love.\"  \nTo what end then did he ask, knowing all, as if he did not know,  \nsince he knew what he would do for his fulfillment?  \nHe asked that he might hear; the messenger hastened his thought,  \nand he chose for himself to serve the command of his Lord.  \nIn love he received that he might proclaim the truth among the nations of the erring,  \nand by his will he chose for himself toil on behalf of the sinners.  \n\"I will go, I will go,\" he said to the revelation that would speak with him,  \nand \"I will interpret the truth of your name without concealment.  \nI will proclaim, I will proclaim the power of your being among the earth-dwellers,  \nand I will abolish the name of the gods of the work of the erring.  \nGive me the seal of your great name, which cannot be falsified,  \nthat I may be armed with your name against the false names that are not true.  \nWrite for me the decree that casts down the hand of your divinity,  \nthat I may read it before all, and let every man know that all is yours.  \nPlace in my hands the simple scepter of the spirit of your will,  \nthat I may shatter with it the magical images that the demons have mounted.  \nO blessed one, glorious among the blessed, how much did he labor,  \nthat he bore the weight of the proclamation that was entrusted to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܘܼܕܵܩ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ","severity":"info","text":"The phrase 'key to the mysteries of the hidden things' (Syriac ܒܘܼܕܵܩ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ) echoes the symbolic language of Isaiah's vision, where the prophet unlocks divine secrets.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܒܲܝܬܹܿܗ","severity":"info","text":"The 'son of his house' (Syriac ܒܲܪ ܒܲܝܬܹܿܗ) likely refers to a disciple or successor, possibly alluding to Isaiah's son or a prophetic heir, though no specific biblical verse is cited.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܬܲܟܼܪܹ̈ܐ ܚܲܪ̈ܫܹܐ ܕܪܲܟܸܿܒܼܘ ܫܹܐܕܹ̈ܐ","severity":"info","text":"The 'magical images that the demons have mounted' (Syriac ܦܬܲܟܼܪܹ̈ܐ ܚܲܪ̈ܫܹܐ ܕܪܲܟܸܿܒܼܘ ܫܹܐܕܹ̈ܐ) reflects Narsai's polemic against pagan idolatry and demonic influence, common in Syriac Christian apologetics.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐ̄ܢܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܥܢ̣ܵܐ","severity":"info","text":"The repeated phrase 'I will go, I will go' (Syriac ܐ̄ܢܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܥܢ̣ܵܐ) marks a shift to direct speech, emphasizing the prophet's resolve and dialogic engagement with revelation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܼܵܪܘܿܙܘܼܬܼܵ","severity":"info","text":"The term 'proclamation' (Syriac ܟܼܵܪܘܿܙܘܼܬܼܵ) aligns with Narsai's homiletic context, where the prophet's mission mirrors the preacher's role in the Syriac church.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of his house' is ambiguous; it may refer to a specific biblical figure or a generic disciple.","The phrase 'to what end' (Syriac ܠܡܲܢ) is repeated interrogatively, leaving open whether the prophet's questioning is rhetorical or literal."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܐܘܿ ܠܐܝܼܙ ܓܲܕܵܐ ܩܲܠܝܼܠ ܗܵܘܢܵܐ ܟܡܵܐ ܪܗܸܛ̣ ܗܵܘܢܹܗ\nܕܥܲܕܼܠܵܐ ܢܚܸܙܘܿܩ ܡ̣ܛܵܐ ܨܸܒܼܝܵܢܹܗ ܠܐܲܝܟܵܐ ܕܫܲܠܚ̣ܘܼܗܝ ܀ :ܐܘܿ ܠܚܲܙܵܝܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܟܡܵܐ ܚܵܪ̣ ܫܲܦܝܼܪ\nܘܛܵܣ̣ ܪܸܥܝܵܢܹܗ ܥܲܠ ܓܸܠܝܵܢܵܐ ܕܪܵܡ ܡ̣ܢ ܚܲܝܠܹܗ ܀ :ܐܘܿ ܠܲܬܼܪܝܼܨܵܐ ܟܡܵܐ ܝ̄ܕܲܥ ܕܲܢܕܼܘܼܢ ܦܵܪܘܿܫܵܐܝܼܬܼ\nܕܚܵܪ̣ ܒܲܩܢܘܿܡܹܗ ܘܚܲܝܒܹܗ ܠܥܵܘ̣ܠܵܐ ܕܟܼܠܵܗ̇ ܬܹܒܹܝܠ ܀ :ܬܵܘ ܢܸܩܒܿܘܿܥ ܠܲܢ ܢܝܼܫܵܐ ܕܕܼܵܡܹ̇ܐ ܠܲܕܼܒܲܪ ܐܵܡܘܿܨ\nܘܢܸܚܢܸܐ ܠܩܘܼܒܼܠܹܗ ܒܝܲܕܼ ܩܘܼܛܪܵܓܼܵܐ ܕܲܫܟܼܝܼܪ݁ܵܬܲܢ ܀ :ܬܵܘ ܢܸܬܿܬܲܢܲܚ ܥܲܠ ܣܲܢ̈ܝܵܬܲܢ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܹܗ\nܘܲܢܕܼܘܼܢ ܥܵܘ̣ܠܲܢ ܥܲܕܼܠܵܐ ܢܕܼܘܼܢܲܢ ܕܝܼܢܵܐ ܥܬܼܝܼܕܼܵܐ ܀ :ܢܵܘܕܹܿܐ ܕܲܚ̣ܛܲܝܢ ܐܲܝܟ ܕܐܵܘܕܿܝܼ ܗܘ̤ ܩܕܼܵܡ ܓܸܠܝܵܢܵܐ\nܕܢܸܫܘܸܐ ܠܡܸܫܡܲܥ ܩܵܠ ܫܘܼܒܼܩܵܢܵܐ ܐܲܝܟ ܕܲܫܡܲܥ ܗܘ̤ ܀","english":"O the swiftness of the course, how slight was his running, that he might reach the goal of his desire at the place where he was sent. O the seer of beautiful things, how fair he gazed, and his thought soared upon the revelation that is high above his power. O the upright one, how he knew to distinguish rightly, that he might gaze upon his standing and condemn the iniquity of the whole world. Come, establish for us the sign that resembles the manner of Amos, and behold his countenance through the censer of our incense. Come, be instructed concerning our mysteries in his likeness, and know our iniquity until the coming of our future day. Confess the sin as he confessed before the revelation, that he might be worthy to hear the voice of forgiveness as he heard.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠܐܝܼܙ ܓܲܕܵܐ ܩܲܠܝܼܠ ܗܵܘܢܵܐ ܟܡܵܐ ܪܗܸܛ̣ ܗܵܘܢܹܗ","severity":"info","text":"The passage opens with three exclamatory units (ܐܘܿ ܠ..., 'O the...'), each addressing a different aspect of the prophet's role: swiftness, vision, and uprightness. This triadic structure is a rhetorical device common in Narsai's homilies.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܸܠܝܵܢܵܐ","severity":"info","text":"The term ܓܸܠܝܵܢܵܐ (gelyānā) means 'revelation' or 'appearance,' here referring to the divine revelation granted to the prophet. It recurs in the passage, linking the prophet's vision to the act of confession.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܕܼܵܡܹ̇ܐ ܠܲܕܼܒܲܪ ܐܵܡܘܿܨ","severity":"info","text":"The phrase 'the sign that resembles the manner of Amos' likely alludes to the prophet Amos, whose book in the Syriac Old Testament begins with visions and oracles. Narsai draws a parallel between Isaiah and Amos as recipients of divine revelation.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܲܕܼ ܩܘܼܛܪܵܓܼܵܐ ܕܲܫܟܼܝܼܪ݁ܵܬܲܢ","severity":"info","text":"The 'censer of our incense' (ܩܘܼܛܪܵܓܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ) reflects liturgical practice in the Syriac tradition, where incense is used in worship to symbolize prayer and the presence of the divine. This imagery ties the prophetic vision to the communal liturgy.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܵܘ ܢܸܩܒܿܘܿܥ ܠܲܢ ܢܝܼܫܵܐ","severity":"info","text":"The direct address 'Come, establish for us the sign' (ܬܵܘ ܢܸܩܒܿܘܿܥ ܠܲܢ ܢܝܼܫܵܐ) is a homiletic device inviting the congregation to participate in the prophetic experience. This reflects Narsai's role as a teacher and preacher in the East Syriac tradition.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܚ̣ܛܲܝܢ ܐܲܝܟ ܕܐܵܘܕܿܝܼ ܗܘ̤ ܩܕܼܵܡ ܓܸܠܝܵܢܵܐ","severity":"caution","text":"The phrase 'confess the sin as he confessed before the revelation' is ambiguous: it may refer to Isaiah's own confession or to a typological figure (e.g., Adam or a biblical penitent). The Syriac ܐܵܘܕܿܝܼ (ʾawdī) can mean 'confessed' or 'acknowledged,' leaving the subject unclear.","cites":[{"key":"ed:dsc-85","label":"source edition: On Isaiah's Vision","url":"https://syriaccorpus.org/85"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'he' in 'as he confessed before the revelation' is ambiguous; it may refer to Isaiah, Amos, or a generic penitent. The reading taken assumes Isaiah as the subject, consistent with the preceding context.","The phrase 'the sign that resembles the manner of Amos' could be a specific biblical reference (e.g., Amos 7-9) or a general comparison; the reading taken assumes an allusion to Amos's prophetic calling."],"confidence":"medium","notes":[]}]}