{"slug":"dsc-89","id":"syriac:dsc:dsc-89","title":"On Creation III","title_source":"On Creation III","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"partly-translated","coverage_claim":{"status":"partly-translated","reference":"Frishman, Judith, The Ways and Means of the Divine Economy (dissertation), 1992","text":"An English translation of this work is reported (partial, or of another version): Frishman, Judith, The Ways and Means of the Divine Economy (dissertation), 1992. The citation was found in a library catalogue."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:03Z","cost_usd":0.013309},"source":{"registry_id":"syriac:dsc:dsc-89","work_id":"dsc-89","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/89"},"stats":{"passages":19,"english_words":5085,"coptic_letters":0,"source_letters":11267,"commentary_units":111,"commentary_kinds":8,"derived_notes":0,"ambiguities":33,"work_notes":4,"external_links":6,"timeline":5},"summary":{"work":"dsc-89","abstract":"On Creation III is a memra (verse homily) by Narsai (d. ca. 503), part of a hexaemeral series on the six days of creation. Composed in Syriac within the East-Syrian tradition, it was likely delivered at the School of Nisibis. The sole surviving manuscript (ed:dsc-89) is a late copy (13th–14th c.) with scribal errors and possible liturgical interpolations. The text pairs with Genesis lections during Lent and influenced later Syriac commentators. It explores the structure of creation, the Trinity, and Moses’ reception of the Torah, reflecting Narsai’s apophatic theology.","historical_context":"Narsai was a leading theologian of the Church of the East, active at the School of Nisibis in the late 5th century. This memra belongs to a hexaemeral series, a genre popular in Syriac Christianity for expounding the Genesis creation account. The work’s dating (second half of the 5th c.) relies on internal references to Narsai’s tenure and later East-Syrian colophons. The sole witness, a 13th–14th c. manuscript, shows signs of liturgical adaptation, possibly for Lenten reading. The text engages with earlier Syriac exegesis (e.g., Ephrem) and anticipates later commentators like Bar ʿEbroyo. Its emphasis on divine hiddenness aligns with East-Syrian apophaticism.","significance":"On Creation III is a key witness to late antique Syriac hexaemeral literature and Narsai’s theological method. It bridges earlier Syriac exegesis and later East-Syrian scholasticism, influencing figures like Bar ʿEbroyo. The memra’s liturgical use underscores its role in shaping communal understanding of creation and Trinity within the Church of the East.","timeline":[{"date":"ca. 503","event":"Death of Narsai; memra composed earlier in his career at Nisibis"},{"date":"5th c. (second half)","event":"Composition of On Creation III as part of a hexaemeral series"},{"date":"13th–14th c.","event":"Earliest extant manuscript copied (ed:dsc-89)"},{"date":"Medieval period","event":"Memra used in East-Syrian Lenten liturgy with Genesis lections"},{"date":"13th c.","event":"Bar ʿEbroyo cites Narsai’s hexaemeral themes"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Earlier Syriac hexaemeral tradition influencing Narsai","key":"","label":null,"url":null},{"work":"Bar ʿEbroyo, Hexaemeron","relation":"Later commentator drawing on Narsai’s memre","key":"","label":null,"url":null},{"work":"Narsai, On Creation I and II","relation":"Part of the same hexaemeral series","key":"","label":null,"url":null},{"work":"Genesis 1–2","relation":"Biblical source for the hexaemeral theme","key":"","label":null,"url":null},{"work":"Exodus 19–20, 24","relation":"Referenced in the memra for Moses’ reception of the law","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Hexaemeron","label":"Hexaemeron","url":"https://en.wikipedia.org/wiki/Hexaemeron","reason":"Genre background"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Community context"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting"},{"key":"wikipedia:Bar Hebraeus","label":"Bar ʿEbroyo","url":"https://en.wikipedia.org/wiki/Barhebraeus","reason":"Later influence"},{"key":"ed:dsc-89","label":"Manuscript ed:dsc-89","url":"https://syriaccorpus.org/89","reason":"Sole surviving witness"}],"cautions":["The sole manuscript (ed:dsc-89) is a late copy (13th–14th c.) with possible scribal errors and liturgical interpolations.","The original heading may have been simpler; the phrase 'persons of the Trinity' may be a later insertion.","Dating relies on internal references and colophons, not external contemporary attestation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000469,"generated":"2026-11-15T03:12:14Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/89"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8591"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"},{"kind":"translation","label":"Existing English translation — catalogue record (Frishman, Judith, 1992)","url":"https://id.lib.harvard.edu/alma/990048644250203941/catalog"}],"checks":{"work":"dsc-89","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":111,"english_words":5085,"source_letters":17711,"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) composed this memra as part of a hexaemeral series. The dating rests on internal references to his tenure at the School of Nisibis and on later East-Syrian manuscript colophons.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (ed:dsc-89) is a late copy, likely 13th–14th century. Scribal errors and possible liturgical interpolations cannot be ruled out; the text may not preserve Narsai’s original wording in every line.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was read during the East-Syrian liturgical season of Lent, paired with Genesis lections. Its hexaemeral themes influenced later Syriac commentators such as Bar ʿEbroyo.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no translation or commentary on the Syriac text. Readers must rely on the critical apparatus for variant readings; theological or poetic analysis is not supplied.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"An English translation of this work is reported (partial, or of another version): Frishman, Judith, The Ways and Means of the Divine Economy (dissertation), 1992. The citation was found in a library catalogue."},{"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: 19 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{"ed:dsc-89":{"label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܬܘܼܩܵܢܵܗ̇ ܕܲܒܼܪܝܼܬܼܵܐ ܘܡܵܘܕܲܥ ܐܵܦ ܥܲܠ\nܡܐܡܪܐ ܕܬܠܬܝܢ ܘܢܝܡܫܐ\nܥܲܠ ܬܘܼܩܵܢܵܗ̇ ܕܲܒܼܪܝܼܬܼܵܐ\nܘܡܵܘܕܲܥ ܐܵܦ ܥܲܠ ܩܢܘܿܡܹ̈ܐ ܕܲܬܼܠܝܼܬܼܵܝܘܼܬܼܵܐ\n:ܒܹܝܬܼ ܓܲܙܵܐ ܪܲܒܵܐ ܦܬ݂ܲܚ ܠܲܢ\nܒܲܪ ܥܲܡܪܲܡ ܒܲܢܒܼܝܼܘܼܬܹܗ. :ܚܲܝܠܹܗ ܪܲܒܵܐ ܕܒܼܵܪܘܿܝܵܐ\nܕܐܸܡܲܬܼܝ ܫܲܪܝܼ ܒܲܥܒܼܵܕܵ݁ܐ ܀ :ܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܗܵܕܹܐ ܡ̣ܢ ܟܠ\nܕܐܲܝܟܲܢ ܫܲܪܝܼ ܒܒܸܪ̈ܝܵܬܼܵܐ. :ܘܲܒܼܚܲܝܠܵܐ ܕܡܲܢ ܐܸܬܿܬܿܩܲܢܘ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠ ܕܲܒܼܗܘܿܢ ܀ :ܘܲܨܒܼܵܐ ܕܢܵܘܕܲܥ ܒܵܪܘܿܝܵܐ\nܥܒܼܵܕܼܵܐ ܕܚܲܝܠܹܗ ܠܲܡܠܝܼܠܹ̈ܐ. :ܠܡܘܼܫܹܐ ܓܒܼ݂ܵܐ ܠܹܗ ܬܲܠܡܝܼܕܼܵ\nܘܐܲܠܦܹܗ ܣܸܦܪܵܐ ܪܘܼܚܵܢܵܐ ܀ :ܒܛܘܼܪܵܐ ܕܣܝܼܢܲܝ ܚܵܘܝܼ ܠܹܗ\nܚܙܵܬܼܵܐ ܕܡܲܠܝܵܐ ܬܸܕܼܡܘܼܪܬܵܐ. :ܘܩܵܠܵܐ ܐܘܵܬܹܗ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ\nܟܲܕܼ ܢܵܓܹ̇ܕܼ ܠܹܗ ܠܝܘܼܦܵܢܵܐ ܀ ܐ̄ܢܵܫܵܐܝܼܬܼ ܨܒܼܵܐ ܕܲܢܚܵܘܸܐ:\nܢܲܦܫܹܗ ܠܡܘܼܫܹܐ ܒܵܪܘܿܝܵܐ. :ܘܥܲܠ ܗܵܕܹܐ ܡܸܬܼܪܲܓܼܪܵܓܼ ܗ̄ܘ̣ܵܐ\nܡܘܼܫܹܐ ܠܡܸܚܙܵܐ ܠܲܟܼܝܵܢܹܗ ܀ :ܐܸܢܗܘ̤ ܕܹܝܢ ܕܲܓܼܒܲܝܬܵܢܝ ܠܵܟ\nܬܲܠܡܝܼܕܼܵܐ ܘܪܵܚܹ̇ܡ ܐܲܢ̄ܬܿ ܠܝܼ. :ܚܵܘܵܢܝ ܫܘܼܒܼܚܹܗ ܕܲܟܼܝܵܢܵܟ\nܘܐܸܬܼܒܲܩܸܐ ܒܙܝܼܘܵܟ ܟܲܣܝܵܐ ܀ :ܣܲܓܿܝܼ ܛܵܥܹ̇ܝܬܿ ܐܘܿ ܡܘܼܫܹܐ\nܡ̇ܪܝܵܐ ܠܘܵܬܹܗ ܐܵܡܲ݁ܪ ܗ̄ܘ̣ܵܐ. :ܠܵܐ ܚܵܙܹ̇ܐ ܠܝܼ ܡ̇ܝܘܿܬܼܵܐ\nܕܪܵܡ ܗ̄ܘ̣ ܟܝܵܢܝ ܡ̣ܢ ܚܲܙܵܝܹ̈ܐ ܀ :ܠܝܘܼܠܦܵܢܵܐ ܩܪܹܝܬܼܵܟ ܨܹܐܕܲܝ\nܕܬܹܐܠܲܦ ܕܐܝܼܬܲܝ ܒܵܪܘܿܝܵܐ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܬܹܐܠܲܦ ܥܲܠ ܟܲܣܝܘܼܬܼܝ\nܕܠܵܐ ܡܸܬܿܕܲܟܿܟܵܐ ܠܲܥܒܼܝܼ̈ܕܹܐ ܀ :ܡ̇ܪܝܵܐ ܐܝܼܬܼܝ ܘܐܲܠܵܗܵܐ\nܘܗܵܢ̇ܵܘ ܫܹܡܝ ܕܐܝܼܬܲܝ ܘܐܝܼܬܲܝ. :ܘܲܒܼܚܲܝܠܵܐ ܕܡܹܢܝ ܐܲܩܝܼܡܹܬܼ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠ ܕܲܒܼܗܘܿܢ ܀","english":"On the Structure of Creation, and also Indicating Concerning the Third Homily of the Twenty-Second Discourse\n\nOn the Structure of Creation, and also Indicating Concerning the Persons of the Trinity\n\nThe great treasury opened for us,\nThe son of ‘Amram in his petition.\nThe great power of the Creator,\nWhen he began the work.\nThis was hidden from all,\nHow he began with creatures.\nAnd by the powers by which were established\nThe heavens and the earth and all that is in them.\nAnd the Creator desired to make known\nThe work of his power to the rational ones.\nHe chose Moses as a disciple\nAnd taught him the spiritual book.\nOn the mountain of Sinai he revealed to him\nA vision full of wonder.\nAnd a voice spoke to him,\nAs he wrote the Pentateuch.\nHe desired to show humanly\nHimself, the Creator, to Moses.\nAnd for this reason Moses was eager\nTo see his glory.\n“If indeed you have chosen me\nAs a disciple and you love me,\nShow me the splendor of your glory,\nAnd I will be clothed in your hidden radiance.”\n“You have erred greatly, O Moses,”\nThe Lord said to him.\n“A mortal cannot see me,\nFor my nature is high above beholders.\nI called you to instruction,\nThat you might learn that I am the Creator.\nIt was not that you might learn about my hiddenness,\nWhich is indescribable to creatures.”\n“The Lord and God is my name,\nWho is and who is.\nAnd by the power of my might I established\nThe heavens and the earth and all that is in them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܬܘܼܩܵܢܵܗ̇ ܕܲܒܼܪܝܼܬܼܵܐ","severity":"info","text":"The heading identifies this as part of a series, the third homily of the twenty-second discourse, and signals a shift to the structure of creation and the Trinity.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"‘Son of ‘Amram’ is a standard Syriac periphrasis for Moses, derived from Exodus 6:20. Narsai uses it to emphasize Moses’ human lineage.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܘܼܪܵܐ ܕܣܝܼܢܲܝ","severity":"info","text":"The reference to Mount Sinai and the giving of the law echoes Exodus 19–20 and 24, where Moses receives the Torah. Narsai interprets this as a revelation of the Creator’s power.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܼܦܵܢܵܐ","severity":"info","text":"‘Pentateuch’ (ܝܘܼܦܵܢܵܐ) is a Syriac loanword from Greek ἑξαπλοῦς, here referring to the five books of Moses. Narsai presents Moses as writing the Torah under divine dictation.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܲܣܝܵܐ","severity":"info","text":"Narsai’s emphasis on the hiddenness (ܟܲܣܝܵܐ) of the Creator’s nature reflects the broader East Syriac theological tradition of apophatic discourse, especially in Narsai’s own memre.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܵܘܕܲܥ ܐܵܦ ܥܲܠ ܩܢܘܿܡܹ̈ܐ ܕܲܬܼܠܝܼܬܼܵܝܘܼܬܼܵܐ","severity":"caution","text":"The phrase ‘the persons of the Trinity’ (ܩܢܘܿܡܹ̈ܐ ܕܲܬܼܠܝܼܬܼܵܝܘܼܬܼܵܐ) is a later theological insertion; the original heading may have been simpler. The manuscript tradition shows variation here.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading’s reference to ‘the persons of the Trinity’ may be a later gloss; the original text likely focused on creation’s structure.","The dialogue between God and Moses is a poetic expansion; its exact biblical source is not explicit."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܘܲܕܼܠܵܐ ܡܦܵܣܝܼܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܕܡ̇ܪܘܼܬܼܝ ܫܲܠܝܼܛܵܐ ܥܲܠ ܟܠ. :ܠܵܟ ܥܵܒܹ̇ܕܼ ܐ̄ܢܵܐ ܐܝܼܙܓܲܕܵܐ\nܘܡܸܨܥܵܝܵܐ ܕܬܲܠܸܦ ܐܸܢܘܿܢ ܀ :ܒܐܝܼܕܲܝ̈ܟ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ ܕܐܸܓܼܠܸܐ\nܥܲܠ ܐܝܼܬܼܘܼܬܼܝ ܘܥܲܠ ܬܘܼܩܵܢܲܝ̈. :ܒܵܟ ܨܵܒܹ̇ܐ ܐ̄ܢܵܐ ܕܐܹܚܲܟܸܿܡ\nܠܟܼܠܹܗ ܟܝܵܢܵܐ ܕܲܟܠܝܼܠܹ̈ܐ ܀ :ܚܙܝܼ ܡܘܼܫܹܐ ܕܓܼܵܠܹ̇ܐ ܐ̄ܢܵܐ ܠܵܟ\nܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ ܕܬܼܘܼܩܵܢܲܝ̈. :ܚܘܿܬܼ ܘܐܲܟܼܪܸܙ ܒܹܝܬܼ ܡ̇ܝܘܿܬܹ̈ܐ\nܕܥܵܒܼܘܿܕܼܵܐ ܐ̄ܢܵܐ ܕܟܼܠ ܕܲܗܘ̤ܸܵܐ ܀ :ܒܐܲܪܒܿܥܝܼܢ ܝܵܘ̈ܡ̇ܬܼܵܐ ܓܲܡܪܹܗ\nܪܲܒܵܐ ܠܬܲܠܡܝܼܕܼܵܐ ܚܲܕܼܬܼܵܐ. :ܘܲܣܦ݂ܲܩ ܗܵܘܢܹܗ ܕܡ̇ܝܘܿܬܼܵܐ\nܕܢܹܐܚܘܿܕܼ ܣܵܟܼܵܐ ܕܟܼܠ ܕܲܗܘ̤ܵܐ ܀ :ܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܐܲܫܪܝܼ ܒܹܗ\nܘܲܙܡ݂ܲܪ ܒܹܗ ܒܵܠܹ̈ܐ ܬܡܝܼܗܹ̈ܐ. :ܘܲܒܼܚܲܠܝܘܼܬܼܵܐ ܕܢܸܡܵܬܹ̈ܐ\nܬܗܲܪܘ ܥܸܠܵܝܹ̈ܐ ܘܬܲܚܬܵܝܹ̈ܐ ܀ :ܗܘ̤ܸܵܬܼ ܒܲܪ̄ܬܼ ܩܵܠܹܗ ܐܲܝܟ ܪܲܥܡܵܐ\nܘܫܲܡ̣ܘܥܘܼܗܝ ܚܵܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ. :ܘܦܸܬܼܓܼܵܡܵܘ̈ܗܝ ܐܲܝܟ ܫܝܼܦܘܿܪܹ̈ܐ\nܐܲܟܼܪܸܙܘ ܚܲܝܠܹܗ ܕܥܵܒܼܘܿܕܼܵܐ ܀ :ܒܪܵܫܝܼܬܼ ܠܲܡ ܫܲܪܝܼ ܘܲܒܼܪ̣ܵܐ\nܒܵܪܘܿܝܵܐ ܟܠܡܵܐ ܕܲܗܘ̤ܵܐ. :ܘܬܲܚܸܡ ܙܲܒܼܢܹ̈ܐ ܒܝܼܕܲܥܬܹܗ\nܕܫܘܼܪܵܝܵܐ ܘܲܕܼܫܘܼܠܵܡܵܐ ܀ :ܘܟܲܕܼ ܒܐܝܼܬܼܘܼܬܹܗ ܠܵܐ ܫܲܪܝܼ\nܕܲܟܼܝܵܢܹܗ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܗ̄ܘ̣. :ܠܲܒܼܪܝܼܬܼܵܐ ܒܙܲܒܼܢܵܗ̇\nܐܲܝܟܲܢܵܐ ܕܗܘ̤ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܀ :ܠܵܘ ܓܹܝܪ ܚܘܼܫܵܒܼܵܐ ܚܲܕܼܬܼܵܐ\nܢܲܓܼܕܹܿܗ ܕܢܸܒܼܪܸܐ ܒܸܪ̈ܝܵܬܼܵܐ. :ܕܗܵܕܹܐ ܡ̣ܢ ܡܬܼܘܿܡ ܣܝܼܡܵܐ ܗ̣̄ܘܵܬܼ\nܒܝܼܕܲܥܬܹܗ ܥܲܡ ܐܝܼܬܼܘܼܬܹܗ ܀ :ܘܠܵܘ ܬܘܼܒܼ ܠܲܢܝܵܚܹܗ ܬܲܩܸܢ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܟܼܠ ܕܲܒܼܗܘܿܢ. :ܐܸܠܵܐ ܒܚܘܼܒܵܐ ܘܲܒܼܪ̈ܲܚܡܹܐ\nܓܠ̣ܵܐ ܨܸܒܼܝܵܢܹܗ ܠܲܥܒܼܝܼܕܹ̈ܐ ܀","english":"and the dead are not worthy of the lordship that rules over all. To you, I, the messenger, make known, and the mediator who turns the wheel. In your hands, I desire to reveal concerning my being and my orders. Through you, I desire to make wise the whole nature of the perfect ones. See, Moses, that I reveal to you the hidden mysteries of my orders. Descend and proclaim among the dead that I, the maker of all that exists, am the one who works. In forty days, the great one completed the new disciple. And his understanding of the dead sufficed to grasp the measure of all that exists. The power of the spirit settled in him and sang in him wondrous melodies. And through the eloquence of the words, the upper and lower ones were astonished. His voice became like thunder, and both the deaf and the eloquent heard him. And his words, like trumpets, proclaimed the power of the maker. In the beginning, he did not begin, and the creator created all that exists. And he determined the times by his knowledge of the beginning and the end. And when in his being he did not begin, his knowledge without beginning is he. For creation, in its time, as he who knows it was. For it is not a new thought that revealed to him the creation of creatures. For this was placed from eternity in his knowledge along with his being. And again, it is not that his command established the heavens, the earth, and all that is in them. But through love and mercy, he revealed his will to his servants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̇ܝܘܿܬܹ̈ܐ","severity":"info","text":"The Syriac term mīṯē (ܡ̇ܝܘܿܬܹ̈ܐ) means 'the dead' and here refers to those who are spiritually or intellectually unworthy of divine lordship, a common trope in Narsai's catechetical homilies.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ","severity":"info","text":"The phrase ܒܪܵܫܝܼܬܼ (b-rēšīṯ) echoes the opening of Genesis (bərēšīṯ, 'In the beginning'), which Narsai reinterprets to assert that the Creator's knowledge is eternal and not temporally initiated.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܐܲܪܒܿܥܝܼܢ ܝܵܘ̈ܡ̇ܬܼܵܐ","severity":"info","text":"The reference to 'forty days' alludes to Moses' ascent on Sinai (Exodus 24:18) and is used by Narsai to frame the disciple's reception of divine mysteries as a typological parallel to the Mosaic revelation.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܡܦܵܣܝܼܢ ܡ̇ܝܘܿܬܹ̈ܐ","severity":"info","text":"This passage opens with a negative assertion about the unworthiness of the dead, establishing a contrast that frames the subsequent revelation to Moses as a privileged disclosure to a worthy recipient.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܐ ܐܝܼܙܓܲܕܵܐ","severity":"caution","text":"The phrase ܐ̄ܢܵܐ ܐܝܼܙܓܲܕܵܐ ('I, the messenger') is ambiguous: it may refer to Narsai himself as a prophetic messenger or to a personified divine agency; the context favors the former, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'messenger' (ܐ̄ܢܵܐ ܐܝܼܙܓܲܕܵܐ) is ambiguous: it could be Narsai as speaker or a divine intermediary; the reading as Narsai is adopted for coherence with the homiletic frame.","The phrase 'the dead' (ܡ̇ܝܘܿܬܹ̈ܐ) may be literal or metaphorical; the context of spiritual unworthiness supports a metaphorical interpretation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܗܘ̤ ܓܹܝܪ ܛܵܒܼܵܐ ܗ̄ܘ̣ ܒܲܟܼܝܵܢܹܗ\nܘܲܟܼܝܵܢܵܐ ܗ̄ܘ̣ ܕܲܡܠܸܐ ܛܘܼܒܹ̈ܐ. :ܘܲܒܼܛܲܝܒܿܘܼܬܹܗ ܨܒܼܵܐ ܘܐܲܝܬܿܝܼ\nܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܟܠܡܸܕܹܿܡ ܀ :ܕܗܵܕܹܐ ܦܲܐܝܵܐ ܠܥܵܒܼ̇ܘܿܕܼܵܐ\nܕܒܲܥܒܼܵܕܼܵܘ̈ܗܝ ܢܲܟܼܪܸܙ ܚܲܝܠܹܗ. :ܘܲܬܼܒܼܘܼܩܵܢܵܐ ܕܒܸܪ̈ܝܵܬܹܗ\nܥܒܼܝܼܕܹ̈ܐ ܢܸܩܢܘܿܢ ܝܼܕܲܥܬܼܵܐ ܀ :ܐܝܼܬܼܘܼܬܹܗ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܗ̄ܝܼ\nܘܡ̇ܪܘܼܬܹܗ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܗ̄ܝܼ. :ܠܲܥܒܼܵܕܼܵܘ̈ܗܝ ܕܹܝܢ ܫܘܼܪܵܝܵܐ\nܘܙܲܒܼܢܵܐ ܘܛܲܟܼܣܵܐ ܠܒܸܪ̈ܝܵܬܹܗ ܀ :ܠܵܐ ܡܸܬܿܕܲܪܟܵܐ ܐܝܼܬܼܘܼܬܹܗ\nܡ̣ܢ ܚܘܼܫܵܒܼܵܐ ܕܲܥܒܼܝܼ̈ܕܹܐ. :ܘܠܵܐ ܒܲܚܙܵܬܼܵܐ ܡܸܣܬܿܝܲܟ\nܕܪܵܡ ܗ̄ܘ̣ ܟܝܵܢܹܗ ܡ̣ܢ ܗܵܕܹܐ ܀ :ܠܵܐ ܡܸܬܼܡܲܫܚܵܐ ܐܝܼܬܼܘܼܬܹܗ\nܕܲܟܼܡܵܐ ܩܲܕܿܝܼܡ ܠܲܒܼܪܵܫܝܼܬܼ. :ܘܠܲܝܬܿ ܙܲܒܼܢܵܐ ܕܠܵܐ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ\nܕܲܩܕܼܵܡ ܟܠ ܗܘ̤ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܀ :ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ\nܟܝܵܢܵܐ ܐܝܼܬܼܝܵܐ ܘܲܓܼܡܝܼܪܵܐ. :ܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚ ܩܘܼܕܼܫܵܐ\nܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܚܲܕܼ ܚܲܝܠܵܐ ܀ :ܐܲܒܼܵܐ ܓܡܝܼܪܵܐ ܕܠܵܐ ܫܘܼܪܵܝ\nܕܐܵܘܠܸܕܼ ܠܲܒܼܪܵܐ ܕܠܵܐ ܚܲܫܵܐ. :ܘܲܒܼܪܵܐ ܕܡܸܢܹܗ ܐܲܟܼܘܵܬܹܗ\nܕܠܲܝܬܿ ܙܲܒܼܢܵܐ ܒܹܝܬܼ ܠܹܗ ܘܠܲܐܒܼܘܼܗܝ ܀ :ܘܪܘܼܚܵܐ ܕܡܸܢܹܗ ܕܲܟܼܝܵܢܵܐ\nܩܢܘܿܡ̇ܐ ܐܝܼܬܼܝܵܐ ܘܫܲܪܝܼܪܵܐ. :ܕܗ̤ܝ ܫܲܘܝܘܼܬܼܵܐ ܕܲܟܼܝܵܢܹܗ\nܣܵܗ̇ܕܼܵܐ ܕܐܝܼܬܼܝܵܐ ܗ̄ܘ̣ ܥܲܡ ܐܲܒܼܵܐ ܀ :ܝܲܠܕܹܿܗ ܕܐܲܒܼܵܐ ܠܹܗ ܕܵܡܹ̇ܐ\nܕܐܝܼܬܼܵܘܗܝ ܥܲܡ ܐܲܒܼܘܼܗܝ ܡܸܡܬܼܘܿܡ. :ܘܡܸܛܠ ܕܐܝܼܬܼܵܘܗܝ ܥܲܡ ܐܲܒܼܘܼܗܝ\nܠܵܐ ܚܵܒܼ̇ܫܝܼܢ ܙܲܒܼܢܹ̈ܐ ܠܝܲܠܕܹܿܗ ܀ :ܝܲܠܕܹܿܗ ܕܐܲܒܼܵܐ ܠܹܗ ܕܵܡܹ̇ܐ\nܘܐܝܼܬܼܵܘܗܝ ܥܲܡܹܗ ܐܲܝܟ ܨܸܡܚܵܐ. :ܕܒܲܡܘܼܬܼ ܨܸܡܚܵܐ ܥܲܡ ܢܘܼܪܵܐ\nܐܝܼܬܼܵܘܗܝ ܝܲܠܐܕܵܐ ܥܲܡ ܐܲܒܼܘܼܗܝ ܀","english":"He is good by nature,\nand his nature is full of goodness. And in his goodness he willed and brought forth\neverything from nothing. For it is fitting for the Creator\nthat through his creations he proclaim his power. And the order of his creatures\nare made as a sign of knowledge. His being is without beginning,\nand his lordship is without end. But to his creations there is a beginning,\na time, and an order for his creatures. His being is not to be grasped\nby the thought of the created. Nor is it perceived by sight,\nfor his nature is too high for this. His being is not to be measured,\nfor it existed before the beginning. And there is no time when he was not,\nfor before all things he was. He was without beginning,\na nature existing and perfect. Father, Son, and Holy Spirit,\nthree persons, one power. A perfect Father without beginning,\nwho begot the Son without passion. And the Son, who is like him from him,\nwith no time between him and his Father. And the Spirit, who is from him, the purifier,\nan existing and true person. For this equality of nature\nis a witness that he is existing with the Father. The begetting of the Father is like him,\nfor he is with his Father from eternity. And because he is with his Father,\ntimes do not confine his begetting. The begetting of the Father is like him,\nand he is with him like a shoot. For as a shoot is with the tree,\nso the begetter is with his Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The Syriac term ܟܝܵܢܵܐ (kyānā) denotes 'nature' or 'essence' and is central to Narsai's theological vocabulary, distinguishing the divine nature from created beings.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘܿܡܹ̈ܐ","severity":"info","text":"The term ܩܢܘܿܡܹ̈ܐ (qānōmē) means 'persons' or 'hypostases' and is used here to articulate the Trinitarian formula of Father, Son, and Holy Spirit as three persons in one power.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚ ܩܘܼܕܼܫܵܐ","severity":"info","text":"This Trinitarian formulation reflects the Nicene Creed's influence on Syriac theology, emphasizing the co-eternity and consubstantiality of the three persons, a key concern in Narsai's anti-Arian polemic.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܸܡܚܵܐ","severity":"info","text":"The analogy of the Son as a 'shoot' (ܨܸܡܚܵܐ) from the Father as a tree is a common Syriac patristic image for the eternal generation of the Son, paralleling Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from divine attributes (goodness, eternity) to Trinitarian doctrine, then to the relationship of Father and Son, forming a logical progression typical of Narsai's catechetical homilies.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܲܠܕܹܿܗ ܕܐܲܒܼܵܐ ܠܹܗ ܕܵܡܹ̇ܐ","severity":"caution","text":"The phrase 'the begetting of the Father is like him' is ambiguous: it may assert the Son's likeness to the Father (orthodox) or risk subordinationist interpretation; Narsai's context suggests the former.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܝܲܠܕܹܿܗ ܕܐܲܒܼܵܐ ܠܹܗ ܕܵܡܹ̇ܐ' could be read as either 'the begetting of the Father is like him' (i.e., the Son is like the Father) or 'the begetting of the Father is like it' (i.e., the act of begetting is like the Father); the former is taken here based on context.","The term 'ܨܸܡܚܵܐ' (shoot) may imply a temporal or causal priority of the Father, but Narsai's insistence on co-eternity ('from eternity') mitigates this."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܨܸܡܚܵܗ̇ ܕܢܘܼܪܵܐ ܥܲܡܵܐ ܗ̄ܘ̣\nܘܠܲܝܬܹܿܝܗ̇ ܢܘܼܪܵܐ ܕܠܵܐ ܨܸܡܚܵܐ. :ܕܗ̤ܝ ܥܲܡ ܨܸܡܚܵܗ̇ ܡܸܬܼܚܲܙܝܵܐ\nܘܨܸܡܚܵܐ ܥܲܡܵܗ̇ ܡܸܬܼܒܲܕܲܩ ܀ :ܒܐܲܒܼܵܐ ܐܝܼܬܼܵܘܗܝ ܐܵܦ ܝܲܠܕܹܿܗ\nܘܲܒܼܪܵܐ ܥܲܡܹܗ ܕܠܵܐ ܫܘܼܪܵܝ. :ܘܠܵܐ ܐܲܒܼܵܐ ܒܸܠܥܵܕܼ ܝܲܠܕܹܿܗ\nܘܠܵܐ ܒܪܵܐ ܒܸܠܥܵܕܼ ܝܵܠܘܿܕܹܗ ܀ :ܠܵܘ ܐܲܝܟ ܨܸܡܚܵܐ ܡܸܬܼܩܲܝܲܡ\nܕܠܵܐ ܩܢܘܿܡ̇ܐ ܒܪܵܐ ܡ̣ܢ ܐܲܒܼܵܐ. :ܐܸܠܵܐ ܩܢܘܿܡ̇ܐ ܗ̄ܘ̣ ܫܲܪܝܼܪܵܐ\nܘܨܲܠܡܵܐ ܕܕܼܵܡܹ̇ܐ ܠܝܵܠܘܿܕܹܗ ܀ :ܠܵܐ ܐܲܒܼܵܐ ܒܪܵܐ ܡܸܬܼܟܲܢܸܐ\nܘܠܵܐ ܒܪܵܐ ܐܲܒܼܵܐ ܡܸܫܬܿܡܲܗ. :ܕܦܘܼܪܫܵܢܵܐ ܕܲܫܡܵܗܲܝ̈ܗܘܿܢ\nܫܪܵܪܵܐ ܡܲܟܼܪܸܙ ܕܲܩܢܘܿܡܹ̈ܐ ܀ :ܪܘܼܚܵܐ ܩܢܘܿܡ̇ܐ ܗ̄ܘ̣ ܡ̣ܢ ܐܲܒܼܵܐ\nܕܲܫܘܸܐ ܥܲܡܹܗ ܒܟܼܠܡܸܕܹܿܡ. :ܐܲܝܟ ܕܲܫܘܸܐ ܒܪܵܐ ܥܲܡ ܐܲܒܼܵܐ\nܫܘܸܐ ܪܘܼܚܵܐ ܒܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܀ :ܠܵܐ ܣܵܪܲܚ ܠܵܗܚ ܠܫܲܘܝܘܼܬܼܵܐ\nܫܘܼܚܠܵܦܵܐ ܕܲܫܡܵܗܲܝ̈ܗܘܿܢ. :ܫܡܵܗܹ̈ܐ ܠܛܲܟܼܣܵܐ ܡܸܬܼܢܲܣܒܿܝܼܢ\nܘܲܩܢܘܿܡܹ̈ܐ ܫܘܹܝܢ ܒܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܒܢܲܦܫܲܢ ܨܵܪ ܠܲܢ ܬܲܚܘܝܼܬܼܵܐ\nܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܕܐܝܼܬܼܘܼܬܼܵܐ. :ܕܵܒܼܪܵܐ ܘܪܘܼܚܵܐ ܡ̣ܢ ܐܲܒܼܵܐ\nܐܲܝܟ ܡܸܠܬܼܵܐ ܘܚܲܝܹ̈ܐ ܘܢܲܦܫܵܐ ܀ :ܥܲܡܵܗ̇ ܕܢܲܦܫܵܐ ܡܸܬܼܝܲܠܕܵܐ\nܡܸܠܬܼܵܐ ܘܚܲܝܠܵܐ ܘܚܲܝܘܼܬܼܵܐ. :ܘܥܲܡܹܗ ܕܐܲܒܼܵܐ ܐܝܼܬܲܝܗܘܿܢ\nܒܪܵܐ ܘܪܘܼܚܵܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܬܪܹܝܢ ܚܲܝܠܹ̈ܐ ܠܘܹܝܢ ܠܗ̇ ܠܢܲܦܫܵܐ\nܡܸܠܬܼܵܐ ܘܚܲܝܘܼܬܼܵܐ ܥܲܡܵܗ̇. :ܘܲܬܼܪܹܝܢ ܚܲܝܠܝܼ̈ܢ ܥܲܡ ܐܲܒܼܵܐ\nܒܪܵܐ ܘܪܘܼܚܵܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܒܪܵܐ ܝܲܠܕܵܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ\nܘܪܘܼܚܵܐ ܕܢܵܦܹ̇ܩ ܡ̣ܢ ܐܲܒܼܵܐ. :ܚܲܕܼ ܝܲܠܕܵܐ ܘܚܲܕܼ ܢܵܦ̇ܘܿܩܵܐ\nܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ ܕܒܲܟܼܝܵܢܵܐ ܀","english":"The shoot of the root is with it,\nand there is no root without a shoot. For it is seen with its shoot,\nand the shoot is examined with it. In the Father is also his Son,\nand the Son with him without beginning. And there is no Father apart from his Son,\nnor a Son apart from his Begetter. Not like a shoot that is established\nwithout a standing, a Son from the Father. But he is a true standing\nand an image that resembles his Begetter. Neither does the Father conceal the Son,\nnor does the Son obscure the Father. For the distinction of their names\nproclaims the truth of the hypostases. The Spirit is a hypostasis from the Father,\nwho is equal to him in everything. Just as the Son is equal to the Father,\nso the Spirit is equal in the Father and the Son. The change of their names\ndoes not harm the equality. The names are for the ordering of the economy,\nand the hypostases are equal in substance. In brief, the demonstration\nof the three hypostases of substance is formed for us: the Son and the Spirit from the Father,\nlike the Word, the Life, and the Soul. With the Soul that is born\nare the Word, the Power, and the Life. And with the Father they exist,\nthe Son and the Spirit without beginning. Two powers are joined to the Soul,\nthe Word and the Life with it. And two powers with the Father,\nthe Son and the Spirit without beginning. The Son is a birth without beginning,\nand the Spirit that proceeds from the Father. One birth and one proceeding,\none equality of the three.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܘܿܡܹ̈ܐ (qnome)","severity":"info","text":"The Syriac term qnome (plural of qnoma) is rendered here as 'hypostases,' a key term in Trinitarian theology. Narsai uses it to denote the three distinct persons (Father, Son, Spirit) within the single substance (ousia).","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܬܼܘܼܬܼܵܐ (īṯūṯā)","severity":"info","text":"The Syriac īṯūṯā, translated as 'substance,' denotes the common divine essence shared by the three hypostases. Narsai emphasizes that the hypostases are equal 'in substance' (ܒܐܝܼܬܼܘܼܬܼܵܐ), reflecting pro-Nicene theology.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's Trinitarian language here echoes the Cappadocian Fathers (e.g., Basil of Caesarea, Gregory of Nazianzus), who distinguished between ousia (substance) and hypostasis (person). This passage reflects the Syriac reception of that distinction, adapted for a poetic homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a botanical analogy (root and shoot) to explicit Trinitarian doctrine, then to a triadic enumeration (Word, Life, Soul) that mirrors the three hypostases. This layered structure is typical of Narsai's expository style.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The triadic formula 'Word, Life, and Soul' (ܡܸܠܬܼܵܐ ܘܚܲܝܹ̈ܐ ܘܢܲܦܫܵܐ) parallels earlier Syriac authors like Ephrem, who used similar triads to articulate the Trinity. Narsai adapts this to his own theological framework.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܕܦܘܼܪܫܵܢܵܐ ܕܲܫܡܵܗܲܝ̈ܗܘܿܢ (the distinction of their names) might be misread as implying nominalism. Narsai clarifies that the names serve the 'economy' (ܛܲܟܼܣܵܐ) while the hypostases remain equal in substance, guarding against subordinationist interpretations.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܲܦܫܵܐ (napšā) can mean 'soul' or 'self'; here it is part of a triadic analogy and likely means 'Soul' as a personification, but its exact referent in Trinitarian terms is ambiguous. The reading taken follows the English draft's 'Soul' as a hypostasis-like entity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܝܼܬܼܵܘܗܝ ܪܘܼܚܵܐ ܡ̣ܢ ܐܲܒܼܵܐ\nܘܠܵܐ ܡܸܬܼܟܲܢܸܐ ܒܫܸܡ ܝܲܠܕܵܐ. :ܕܠܵܘ ܢܘܼܟܼܪܵܝܵܐ ܗ̄ܘ̣ ܒܲܟܼܝܵܢܵܐ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܒܟܲܟܼܣܵܐ ܕܲܫܡܵܗܹ̈ܐ ܀ :ܓܒܼܝܼܠܵܐ ܚܵܘܵܐ ܡ̣ܢ ܐܵܕܼܵܡ\nܘܠܲܝܬܹܿܝܗ̇ ܒܲܪܬܹܗ ܐܵܘ ܚܵܬܹܗ. :ܘܟܲܕܼ ܡܸܢܹܗ ܗ̄ܝܼ ܒܲܟܼܝܵܢܵܐ\nܐܲܢ̄ܬܿܬܹܗ ܒܲܠܚܘܿܕܼ ܡܸܬܼܩܲܪܝܵܐ ܀ :ܒܲܟܼܝܵܢܲܢ ܐܲܝܟ ܕܲܒܼܐ̄̈ܪܵܙܵܐ\nܨܵܪ ܠܲܢ ܛܘܼܦܣܵܐ ܕܐܝܼܬܼܘܼܬܹܗ. :ܘܡܲܢ ܕܐܸܬܼܦܲܠܲܓܼ ܥܲܠ ܝܲܠܕܵܐ\nܢܸܚܙܸܐ ܒܕܼܝܼܠܲܢ ܬܲܚܘܝܼܬܹܗ ܀ :ܒܹܗ ܒܲܟܼܝܵܢܲܢ ܚܲܟܸܿܡ ܠܲܢ\nܕܢܸܣܬܲܟܲܠ ܥܲܠ ܪܲܒܿܘܼܬܹܗ. :ܕܐܸܢ ܕܝܼܠܲܢ ܠܵܐ ܓܼܠܝܵܐ ܠܲܢ\nܟܡܵܐ ܟܲܣܝܵܐ ܒܥܵܬܼܵܐ ܕܝܼܠܹܗ ܀ :ܒܸܪ̈ܝܵܬܹܗ ܠܵܐ ܡܸܬܿܕܲܪ̈ܟܵܢ\nܘܲܥܒܼܵܕܼܵܘ̈ܗܝ ܥܲܣܩܝܼܢ ܡܸܢܲܢ. :ܘܐܲܝܟܲܢ ܢܲܡܪܲܚ ܘܲܢܥܲܩܸܒܼ\nܥܲܠ ܐܝܼܬܼܘܼܬܹܗ ܕܠܵܐ ܫܘܼܪܵܝ ܀ :ܥܒܼܷܝܼܕܼܵܐ ܠܵܐ ܡܨܸܐ ܕܲܢܥܲܩܸܒܼ\nܥܲܠ ܐܝܼܬܼܘܼܬܹܗ ܕܥܵܒܼ̇ܘܿܕܼܵܐ. :ܟܡܵܐ ܕܒܼܵܥܹ̇ܐ ܕܐܲܝܟܲܢ ܫܲܪܝܼ\nܕܠܵܐ ܫܘܼܪܵܝܵܐ ܡܸܫܟܲܚ ܠܹܗ ܀ :ܘܲܟܼܡܵܐ ܕܒܼܵܥܹ̇ܐ ܚܘܼܫܵܒܼܵܐ\nܕܲܢܥܲܩܸܒܼ ܥܲܠ ܐܝܼܬܼܘܼܬܹܗ. :ܒܚܲܕܼܵܐ ܒܲܠܚܘܿܕܼ ܡܸܫܟܲܚ ܠܹܗ\nܕܠܵܐ ܡܸܣܬܲܝܲܟ ܒܲܟܼܝܵܢܹ̈ܗ ܀ :ܬܸܣܦܲܩ ܗܵܕܹܐ ܠܲܒܼܥܵܬܲܢ\nܕܠܲܥܒܼܵܕܵܘ̈ܗܝ ܢܸܒܼܨܸܐ ܒܲܠܚܘܿܕܼ. :ܘܲܒܼܥܵܬܼܵܐ ܕܥܲܠ ܐܝܼܬܼܘܼܬܹܗ\nܒܫܸܬܼܩܵܐ ܡܸܢܲܢ ܬܸܬܼܝܲܩܲܪ ܀ :ܢܸܫܡܲܥ ܕܹܝܢ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܲܢܫܲܒܲܚ ܠܲܥܒܼܵܕܼ̇ ܐܝܼܕܼܵܘ̈ܗܝ. :ܕܚܲܝܵܒܼ ܗ̄ܘ̣ ܥܒܼܝܼܕܼܵܐ ܕܢܵܘܕܸܿܐ\nܠܒܼܵܪܘܿܝܵܐ ܥܲܠ ܟܠ ܕܲܒܼܪܵܐ ܀ :ܕܫܲܪܝܼ ܒܪܵܫܝܼܬܼ ܒܲܒܼܪܝܼܬܼܵܐ\nܗܵܕܹܐ ܫܡ݂ܲܥܢܲܢ ܡ̣ܢ ܡܘܼܫܹܐ. :ܘܲܕܼܩܲܕܿܝܼܡ ܗ̄ܘ̣ ܠܲܒܼܪܵܫܝܼܬܼ\nܕܐܲܝܟܲܢ ܘܲܟܼܡܵܐ ܠܵܐ ܢܸܒܼܥܸܐ ܀","english":"The Spirit is from the Father, and is not concealed under the name of begetter. For it is not a temporal thing in the begetter, and it is not in the hiding-place of names. Eve was shown from Adam, and she is not his daughter or his sister. And when from him she is in the begetter, only his wife is called. In the begetter, as in a mystery, he fashioned for us a type of his being. And when he divided over the begetter, he showed us in our own his demonstration. In the begetter he taught us to contemplate his greatness. For if our own is not revealed to us, how much is hidden in the depth of his own. His creations are not comprehensible, and his works are difficult for us. And how we strive and investigate his being without beginning. The created cannot investigate the being of the Creator. As much as he wishes, how can he find the beginning of the one without beginning? And as much as thought wishes to investigate his being, in one alone it can find that it is not bounded by his begettings. Let this suffice for our inquiry, that it seeks only his works. And the inquiry concerning his being shall be honored by silence from us. Hear then concerning his ordinances, and praise the work of his hands. For the creature is obligated to confess the Creator over every matter. That which began in the beginning of creation, this we have heard from Moses. And that which was before the beginning, how and how much is not sought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܟܼܝܵܢܵܐ","severity":"info","text":"The term ܒܲܟܼܝܵܢܵܐ (bakkāyā) is rendered as 'begetter' in the English draft. It denotes the Father as the one who begets, central to Narsai's Trinitarian theology.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܐܵܕܼܵܡ","severity":"info","text":"The reference to Eve from Adam (Gen 2:21-23) illustrates the generation of the Son from the Father without temporal or familial categories, a common typology in Syriac literature.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500) was a leading theologian of the Church of the East, known for his anti-Arian and anti-Eunomian polemics. This passage reflects his defense of Nicene Trinitarian orthodoxy.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Trinitarian analogy (Father-Son) to creation (Eve-Adam), then to the limits of human inquiry, ending with a call to silence and praise. This mirrors a homiletic pattern of exposition and exhortation.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'the inquiry concerning his being shall be honored by silence' echoes Gregory of Nazianzus (Or. 28.4) and Evagrius Ponticus, who advocate apophatic theology. Narsai adapts this to Syriac tradition.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܲܟܼܝܵܢܵܐ","severity":"caution","text":"The Syriac term ܒܲܟܼܝܵܢܵܐ (bakkāyā) is ambiguous: it can mean 'begetter' (active) or 'begotten' (passive). The context favors the active sense, but some manuscripts may vary.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܒܲܟܼܝܵܢܵܐ (bakkāyā) could be read as either 'begetter' or 'begotten'; the context supports 'begetter' for the Father.","The phrase 'when he divided over the begetter' is obscure; it may refer to the Son's manifestation in the Father."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܢܸܒܼܥܸܐ ܕܹܝܢ ܐܲܝܟ ܝܵܕܲܘܿܥܹ̈ܐ\nܒܥܵܬܼܵܐ ܕܦܲܐܝܵܐ ܠܥܒܼܝܼܕܹ̈ܐ. ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܡܲܫܡܲܥܥ ܗ̄ܘ̣ܵܐ:\nܒܲܪ̄ܬܼ ܩܵܠܵܐ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ ܀ :ܒܪܵܫܝܼܬܼ ܕܹܝܢ ܫܲܪܝܼ ܘܲܒܼܪ̣ܵܐ\nܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܩܲܕܼܡ̇ܝܑܬܼ. :ܘܲܟܼܝܵܢܹ̈ܐ ܐ̄ܚܪ̈ܵܢܹܐ ܚܲܡܫܵܐ\nܕܠܵܐ ܩܪ̣ܵܐ ܐܸܢܘܿܢ ܒܲܫܡܵܗܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܕܹܝܢ ܡܸܠܬܼܵܐ ܚܒܼܝܼܫܝܼܢ\nܒܓܼܵܘ ܬܘܼܩܵܢܵܐ ܕܲܒܼܪܵܫܝܼܬܼ. :ܢܘܼܪܵܐ ܘܡܲܝ̈ܐ ܘܚܸܫܘܿܟܼܵܐ\nܘܡܲܠܲܐܟܹ̈ܐ ܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܀ :ܒܗܵܕܹܐ ܡܸܠܬܼܵܐ ܕܲܒܼܪܵܫܝܼܬܼ\nܚܒ݂ܲܫ ܬܘܼܩܵܢܵܐ ܕܡܲܠܲܐܟܹ̈ܐ. :ܘܗ̤ܘ ܒܵܪܘܿܝܵܐ ܕܟܼܠܡܸܕܹܿܡ\nܒܪ̣ܵܐܐ ܐܸܢܘܿܢ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ ܀ :ܒܗܵܢ ܬܘܼܩܵܢܵܐ ܕܲܒܼܪܵܫܝܼܬܼ\nܠܵܐ ܐܸܡ݂ܲܕ ܕܐܲܫܡܲܥ ܩܵܠܵܐ. :ܕܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܥܒܼܝܼܕܼܵܬ ܕܫܵܡܲ݁ܥ ܗ̄ܘ̣ܵܐ\nܕܲܡܩܲܒܸܿܠ ܗ̄ܘ̣ܵܐ ܝܘܼܠܦܵܢ̇ܐ ܀ :ܟܲܕܼ ܕܹܝܢ ܫܲܪܝܼ ܒܲܟܼܝܵܢܹ̈ܐ\nܕܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ ܗܵܘܹ̇ܝܢ ܗ̄ܘ̣ܵܘ. :ܒܒܲܪ̄ܬܼ ܩܵܠܵܐ ܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ\nܥܲܠ ܬܘܼܩܵܢܹܗ ܠܡܲܠܲܐܟܹ̈ܐ ܀ :ܥܸܠܬܼܵܐ ܕܒܲܪ̄ܬܼ ܩܵܠܵܐ ܗܵܕܿܐ ܗ̄ܝܼ\nܕܲܠܪ̈ܘܼܚܵܢܹܐ ܢܲܠܸܦ ܗ̄ܘ̣ܵܐ. :ܕܗܵܘ̇ ܡ̇ܪܵܐ ܕܟܼܠܗܹܝܢ ܡܲܬܼܩܸܢ\nܗܘ̤ܝܘܼ ܕܐܲܩܝܼܡ ܟܸܢܫܲܝ̈ܗܘܿܢ ܀ :ܐܹܝܘ ܩܵܠܵܐ ܕܡ̣ܢ ܟܠ ܚܲܣܝܼܢ\nܕܲܒܼܪܵܫܝܼܬܼ ܡܸܬܼܡܲܠܲܠ ܗ̄ܘ̣ܵܐ. :ܘܠܲܟܼܝܵܢܹ̈ܐ ܡܸܬܼܝܲܕܼܥܵܢܹ̈ܐ\nܒܚܘܼܒܵܐ ܠܘܵܬܹܗ ܢܵܓܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܀ :ܡܟܲܣܸܐ ܗ̄ܘ̣ܵܐ ܕܹܝܢ ܚܸܫܘܿܟܼܵܐ\nܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܫܲܘܝܵܐܝܼܬܼ. :ܘܐܲܪܥܵܐ ܒܡܲܝܵ̈̄ܐ ܛܡܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ\nܥܲܕܼܠܵܐ ܬܩܲܒܸܿܠ ܬܘܼܩܵܢܵܐ ܀ :ܕܠܵܐ ܚܙܵܬܼܵܐ ܘܠܵܐ ܬܘܼܩܵܢܵܐ\nܐܝܼܬܹܝܗ̇ ܗ̄ܘ̣ܵܬܼ ܐܲܪܥܵܐ ܒܪܵܫܝܼܬܼ. :ܘܠܵܐ ܡܬܲܩܲܢܬܵܐ ܩܵܪܹܐ ܠܵܗ̇\nܕܠܵܐ ܡܨܲܒܿܬܼܵܐ ܗ̄ܘ̣ܵܬܼ ܒܐܝܼܠܵܢܹ̈ܐ ܀","english":"The Spirit is from the Father, and is not concealed under the name of begetter. For it is not a temporal thing in the begetter, and it is not in the hiding-place of names. Eve was shown from Adam, and she is not his daughter. For the Spirit is from the Father, like knowledge from the knower. In the beginning, the Creator began and created heaven and earth first. And the five other works that are not called by names. In this word, then, is hidden the meaning of the beginning. Fire, water, darkness, and rational and silent angels. In this word of the beginning, the meaning of the angels is contained. And the Creator of everything created from nothing. In this meaning of the beginning, no voice was heard. For there were no creatures that would hear, that would receive instruction. When, then, he began with the works, they were to be one after another. After the voice, he wished to establish the angels upon their meaning. The reason for the voice was this: to teach the spirits that the Lord of all would establish their existence. That is, a voice that was spoken from the beginning without any deficiency. And it drew the known works to him with love. Darkness, however, covered height and depth equally. And the earth was hidden in the waters until it would receive its meaning. Without sight and without meaning, the earth was in the beginning. And it is not called established, for it was not perfected in its elements.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ","severity":"info","text":"The Syriac term ܒܪܵܫܝܼܬܼ (bərēšīṯ) is a direct borrowing from the Hebrew of Genesis 1:1, meaning 'in the beginning.' Narsai uses it as a keyword to invoke the biblical creation narrative and to explore its theological implications.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ ܕܹܝܢ ܫܲܪܝܼ ܘܲܒܼܪ̣ܵܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܩܲܕܼܡ̇ܝܑܬܼ","severity":"info","text":"This line echoes Genesis 1:1, 'In the beginning God created the heavens and the earth.' Narsai adapts the verse to introduce his own exegesis of the six days of creation.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܲܐܟܹ̈ܐ ܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ","severity":"info","text":"The distinction between 'rational' (ܡܠܝܼܠܹ̈ܐ) and 'silent' (ܚܲܪ̈ܫܹܐ) angels reflects a common Syriac cosmological taxonomy, where rational angels are associated with fire and silent angels with water or air, as seen in Ephrem's Hymns on Paradise.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܗܵܕܹܐ ܕܹܝܢ ܡܸܠܬܼܵܐ ܚܒܼܝܼܫܝܼܢ ܒܓܼܵܘ ܬܘܼܩܵܢܵܐ ܕܲܒܼܪܵܫܝܼܬܼ","severity":"info","text":"Narsai repeatedly uses the phrase 'in this word/meaning' (ܒܗܵܕܹܐ ܡܸܠܬܼܵܐ / ܒܗܵܕܹܐ ܬܘܼܩܵܢܵܐ) to structure his exegesis, unpacking layers of meaning hidden in the single word ܒܪܵܫܝܼܬܼ.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܟܼܝܵܢܹ̈ܐ ܐ̄ܚܪ̈ܵܢܹܐ ܚܲܡܫܵܐ ܕܠܵܐ ܩܪ̣ܵܐ ܐܸܢܘܿܢ ܒܲܫܡܵܗܹ̈ܐ","severity":"caution","text":"The phrase 'five other works that are not called by names' is ambiguous: it may refer to the five days of creation after the first, or to five primordial elements (fire, water, darkness, and two types of angels) listed immediately after. The syntax allows both readings.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'five other works' (ܘܲܟܼܝܵܢܹ̈ܐ ܐ̄ܚܪ̈ܵܢܹܐ ܚܲܡܫܵܐ) is unclear: they may be the five subsequent days of creation or the five items (fire, water, darkness, rational angels, silent angels) enumerated in the next clause.","The phrase 'after the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) could refer to the divine command or to a specific creative utterance; Narsai does not specify which."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܪܘܼܚܵܐ ܠܲܡ ܡܸܬܼܝܲܒܲܠܠ ܗ̄ܘ̣ܵܐ\nܠܥܸܠ ܡ̣ܢ ܡܲܝ̈ܵܐ ܕܲܬܼܗܘܿܡܹ̈ܐ. :ܟܲܕܼ ܩܵܪܹܐ ܪܘܼܚܵܐ ܕܐܵܐܲܪ\nܠܡܲܫܒܼܵܐ ܕܪܘܼܚܵܐ ܩܲܛܝܼܢܵܐ ܀ :ܗܘ̤ܵܬܼ ܕܹܝܢ ܡܸܠܬܹܗ ܕܥܵܒܼ̇ܘܿܕܼܵܐ\nܚܠܵܦ ܬܘܼܩܵܢܵܐ ܕܝܘܼܠܦܵܢܵܐ. :ܘܐܲܫܡܲܥ ܩܵܠܵܐ ܠܡܲܠܲܐܟܹ̈ܐ\nܕܢܸܫܗܘܸܐ ܢܘܼܗܪܵܐ ܡܲܢܗܲܪ ܟܠ ܀ :ܐܹܝܘ ܩܵܠܵܐ ܕܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ\nܐܲܝܬܿܝܼ ܢܘܼܗܪܵܐ ܠܲܗܘܵܝܵܐ. :ܐܹܝܘ ܢܘܼܗܪܵܐ ܕܥܲܡܹܗ ܕܫܸܡܥܵܐ\nܟܝܵܢܵܐ ܕܠܲܝܬܼܵܘܗܝ ܐܸܬܿܬܲܩܲܢ ܀ :ܪܲܕܼܦܹܗ ܢܘܼܗܪܵܐ ܠܚܸܫܘܿܟܼܵܐ\nܕܲܦܪܝܼܣ ܗ̄ܘ̣ܵܐ ܥܲܠ ܒܸܪ̈ܝܵܬܼܵܐ. :ܘܲܬܼܗܲܪܘ ܐܲܟܲܚ̄ܕܼ ܪ̈ܘܼܚܵܢܹܐ\nܒܚܲܝܠܵܐ ܕܝܗ̣̄ܒܼ ܠܹܗ ܫܘܼܠܛܵܢܵܐ ܀ :ܘܥܲܠ ܡܸܠܬܼܵܐ ܕܲܒܼܪ̣ܵܐ ܢܘܼܗܪܵܐ\nܐܲܫܡܲܥ ܬܘܼܒܼ ܩܵܠܵܐ ܐ̄ܚܪܹܢܵܐ. :ܕܲܡܫܲܒܲܚ ܠܹܗ ܠܬܼܘܼܩܵܢܹܗ\nܕܫܲܦܝܼܪ ܡܸܢܹܗ ܐܸܬܿܬܲܩܲܢ ܀ :ܐܹܝܘ ܐܘܼܡ̇ܢܵܐ ܚܲܟܿܝܼܡܵܐ\n:ܕܲܟܼܡܵܐ ܙܗܝܼܪ ܒܹܗ ܒܬܼܘܼܩܵܢܹܐ\n:ܣܵܡ̣ ܠܹܗ ܬܚܘܼܡ̇ܐ ܠܢܲܗܝܼܪܵܐ\nܕܲܟܼܡܵܐ ܘܵܠܹ̇ܐ ܕܢܸܫܲܠܲܛ ܀ :ܦܪ݂ܲܫ ܒܹܝܬܼ ܢܘܼܗܪܵܐ ܠܚܸܫܘܿܟܼܵܐ\nܕܠܵܐ ܢܸܣܥܸܐ ܚܲܕܼ ܥܲܠ ܚܲܒܼܪܹܗ. :ܘܣܵܡ̣ ܢܵܡܘܿܣܵܐ ܠܪ̈ܲܗܛܲܝܗܘܿܢ\nܒܫܵܥܹ̈ܐ ܕܠܸܠܝܵܐ ܘܕܐܝܼܡܵܡܵܐ ܀ :ܩܪ̣ܵܐ ܕܹܝܢ ܠܢܘܼܗܪܵܐ ܐܝܼܡܵܡܵܐ\nܘܲܠܸܫܘܼܟܼܵܐ ܩ̣ܪܵܐ ܠܸܠܝܵܐ. :ܘܒܲܫܡܵܗܹ̈ܐ ܟܲܢܝܼ ܐܸܢܘܿܢ\nܠܦܘܼܬܼ ܣܘܼܥܪ̈ܵܢܹܐ ܕܫܵܥܲܝ̈ܗܘܿܢ ܀ :ܗܘ̤ܵܐ ܕܹܝܢ ܪܲܡܫܵܐ ܐܵܦ ܨܲܦܪܵܐ\nܝܵܘܡ̇ܐ ܐܲܝܟ ܡ̇ܐ ܕܲܟܼܬܼܝܼܒܼ. :ܘܲܩ̣ܪܵܝܗܝ ܝܵܘܡ̇ܐ ܩܲܕܼܡ̇ܝܵܐ\nܕܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܐ̄ܚܪܹܢܵܐ ܕܐܲܟܼܘܵܬܹܗ ܀ :ܣܵܡ̣ ܠܹܗ ܕܹܝܢ ܐܵܦ ܫܘܼܪܵܝܵܐ\nܠܸܠܝܵܐ ܠܝܵܘܡ̇ܐ ܩܲܕܼܡ̇ܝܵܐ. :ܕܢܸܛܲܪ ܛܲܟܼܣܵܐ ܕܲܒܼܪܝܼܬܹܗ\nܕܚܸܫܘܿܟܼܵܐ ܗܘ̤ܵܐ ܩܲܕܼܡ̇ܝܑܬܼ ܀ :ܫܠܸ݂ܡ ܕܹܝܢ ܝܵܘܡ̇ܐ ܩܲܕܼܡ̇ܝܵܐ\nܠܹܠܲܝ ܐܝܼܡܵܩ ܚܲܕܼ ܝܵܘܡ̇ܐ.","english":"The Spirit is not borne above the waters of the depths. When it calls the spirit of air to the likeness of the Spirit, the holy one. Then the word of the Creator became a substitute for the sign of teaching. And it made a sound heard to the angels, that light might be, a light that illuminates all. That is, a sound that from nothing brought light into being. That is, a light with which hearing established a nature that has no existence. The light pursued the darkness that was spread over the creatures. And the spirits were illuminated together by the power that gave it authority. And upon the word of the Son, light again made another sound heard. That praises its sign, which was established beautifully from it. That is, a wise utterance: how carefully it is in its signs. It set a boundary for the light, how it ought to rule. It divided between light and darkness, so that one should not encroach upon the other. And it set a law for their courses in the hours of night and day. Then it called the light day, and the darkness it called night. And by these names it went according to the activities of their hours. Then there was also evening and morning, a day as it is written. And it called it the first day, which had no other like it. Then it also set a beginning for the night for the first day. That it might keep the order of its creation, that darkness was first. Then the first day ended at night, one day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Syriac describes the Spirit as not borne above the waters of the depths, contrasting with Genesis 1:2 where the Spirit moves over the waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The term ܪܘܼܚܵܐ (rūḥā) can mean both 'Spirit' and 'wind/air'; the passage plays on this double meaning, distinguishing the divine Spirit from the spirit of air.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The division of light and darkness and the naming of day and night echo Genesis 1:3-5, where God separates light from darkness and calls the light day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's hexaemeral homilies engage with earlier Syriac exegetical traditions, such as Ephrem's Commentary on Genesis, which also allegorizes the creation of light and the ordering of time.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the Spirit's role in creation to the establishment of light, then to the naming of day and night, and finally to the first day's boundary with night, following a narrative sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'a light with which hearing established a nature that has no existence' is obscure; it may reflect a lost exegetical or philosophical concept about the generation of light from sound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Spirit' (divine or created) is ambiguous in the opening lines; the text distinguishes it from the 'spirit of air' but the relation to the Father is not fully clarified.","The phrase 'a light with which hearing established a nature that has no existence' is syntactically and semantically unclear; it may be a corruption or a reference to a specific cosmological theory."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܘܐܲܙܥܸܩ ܬܘܼܒܼ ܩܵܠܵܐ ܐ̄ܚܪܹܢܵܐ\nܕܢܗܘܸܐ ܪܩܝܼܥܵܐ ܡ̣ܢ ܡܝ̈ܵܐ ܀ :ܐܹܝܘ ܩܵܠܵܐ ܩܢܸܐ ܫܘܼܠܛܵܢܵܐ\nܕܥܲܡܵܗ̇ ܕܡܸܠܬܼܵܐ ܣܘܼܥܪܵܢܵܐ. :ܐܹܝܘ ܚܲܝܠܵܐ ܕܡ̣ܢ ܪ̈ܲܦܝܵܬܼܵܐ\nܚܲܝܸܨ ܘܲܥܒ݂ܲܕܼ ܩܲܫ̈ܝܵܬܼܵܐ ܀ :ܡ̣ܢ ܡܲܝ̈ܵܐ ܒܪ̣ܵܝܗܝ ܠܲܪܩܝܼܥܵܐ\nܕܢܸܛܥܲܢ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡܸܢܹܗ. :ܘܲܩܪ̣ܵܝܗܝ ܒܲܡܫܵܐ ܕܲܫܡܲܝܵܐ\nܗܵܘ̇ ܩܲܕܼܡ̇ܝܵܐ ܕܲܒܼܪܵܫܝܼܬܼ ܀ :ܐܲܝܟ ܬܲܛܠܝܼܠܵܐ ܩܲܪܝܼܒܼܵܐ\nܥܒ݂ܲܕܼ ܠܲܪܩܝܼܥܵܐ ܒܲܡܨܲܥܬܼܵܐ. :ܕܢܸܗܘܸܐ ܩܲܪܝܼܒܼ ܠܲܚܙܵܬܼܵܐ\nܘܦܵܪܹܫ ܒܹܝܬܼ ܡܲܝ̈ܵܐ ܠܡܲܝܵ̈ܐ ܀ :ܐܹܝܘ ܡܲܬܼܩܵܠܵܐ ܕܠܵܐ ܪܵܥܹ̇ܠ\nܕܦܲܠܸܓܼ ܡܲܝ̈ܵܐ ܫܲܘܝܵܐܝܼܬܼ. :ܦܸܠܓܵܐ ܠܐܲܪܥܵܐ ܠܲܚܫܲܚܬܼܵܗ̇\nܘܦܸܠܓܵܐ ܠܝܲܨܹܗ ܕܲܪܩܝܼܥܵܐ ܀ :ܐܹܝܘ ܐܘܼܡ̇ܢܵܐ ܡܲܬܼܩܸܢ ܟܠ\nܕܝܼܕܲܥܬܹܗ ܠܵܐ ܡܸܬܿܕܲܪܟܵܐ. :ܕܥܲܕܼܠܵܐ ܢܫܲܪܸܐ ܒܲܥ̇ܒܼܵܕܼܵܐ\nܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܡ̇ܢ ܚܵܫܲ݁ܚ ܠܹܗ ܀ :ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܕܢܸܬܼܠܸܐ ܢܲܗܝܼܪܹ̈ܐ\nܟܝܵܢܵܐ ܕܢܘܼܪܵܐ ܒܲܪܩܝܼܥܵܐ. :ܘܐܲܣܸܢ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡܸܢܹܗ\nܕܠܵܐ ܢܸܣܬܲܝܲܛ ܡ̣ܢ ܢܘܼܪܵܐ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܬܘܼܒܼ ܒܵܪܘܿܝܵܐ\nܥܲܕܼܠܵܐ ܢܸܒܼܪܸܐ ܟܠ ܕܲܗܘ̤ܵܐ. :ܕܥܘܼܡܪܵܐ ܐ̄ܚܪܹܢܵܐ ܚܵܫܲ݁ܚ ܗ̄ܘ̣ܵܐ\nܠܲܡܠܝܼܠܹ̈ܐ ܒܫܘܼܠܵܡ ܙܲܒܼܢܹ̈ܐ ܀ :ܘܥܲܠ ܗܵܕܹܐ ܒܪ̣ܵܝܗܝ ܠܲܪܩܝܼܥܵܐ\nܐܲܝܟ ܬܲܛܠܝܼܠܵܐ ܒܲܡܨܲܥܬܼܵܐ. :ܕܲܒܼܫܘܼܠܵܡܵܐ ܢܸܗܘܸܐ ܠܲܢ\nܕܘܼܟܲܬܼ ܐܲܪܥܵܐ ܠܲܢܝܵܚܲܢ ܀ :ܗܘ̤ܵܐ ܕܹܝܢ ܨܲܦܪܵܐ ܐܲܝܟ ܪܲܡܫܵܐ\nܘܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ ܐܸܫܬܲܠܲܡ. :ܘܲܦܢ̣ܵܐ ܘܫܲܒܿܚܹܗ ܠܬܼܘܼܩܵܢܹܗ\nܕܫܲܦܝܼܪ ܡܸܢܹܗ ܐܸܬܿܬܲܩܲܢ ܀ :ܗܘ̤ܵܐ ܕܹܝܢ ܪܲܡܫܵܐ ܕܲܬܼܠܵܬܼܵܐ\nܕܠܵܐ ܡܫܲܓܼܢܲܢ ܡ̣ܢ ܩܲܕܼܡ̇ܝܵܐ. :ܕܚܲܕܼ ܗ̄ܘ̣ ܚܲܝܠܵܐ ܦܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ\nܕܢܸܗܘܸܬ ܡܸܕܸܿܡ ܘܲܗܘ̤ܵܐ ܠܹܗ ܀","english":"And again it cried out another voice, that the firmament might be from the waters. That voice was a power of command, with the action of the Word. That power from the soft things hardened and made hard things. From the waters it created the firmament, so that the waters might be held above it. And it called it by the name of heaven, that first one of the beginning. Like a near curtain it made the firmament in the midst, so that it might be near to the sight and divide between the waters and the waters. That was a balance that does not waver, dividing the waters equally: half to the earth for its need, and half to the maker of the firmament. That was a craftsman who sets everything in order, whose knowledge is not to be grasped. For before it began the work, it knew what was needful for it. It was destined that the lights of the nature of fire should be suspended in the firmament, and that the waters should be raised above it so that they might not be quenched by the fire. The Creator also knew, before he created all that was, that another dwelling would be needed for the rational ones at the end of the ages. And for this reason he created the firmament like a curtain in the midst, so that at the end it might become a place for the earth for the expanse. Now it was morning like evening, and the second day was completed. And it ceased and praised its order, which was beautifully established. Now it was the evening of the third day, which did not differ from the first. For it was the same power that commanded that something should be, and it came to be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܩܝܼܥܵܐ","severity":"info","text":"The term rqīʿā (firmament) is the same word used in Gen 1:6–8 Peshitta for the vault of the sky. Narsai treats it as a solid barrier dividing the upper and lower waters.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬ","severity":"info","text":"The phrase “that first one of the beginning” (b-rāšīṯ) echoes the opening of Genesis (b-rēšīṯ). Narsai identifies the firmament with the “heaven” of Gen 1:8.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܛܠܝܼܠܵܐ","severity":"info","text":"The image of the firmament as a “curtain” (ṭallīlā) is common in Syriac hexaemeral literature, reflecting the idea of a tent-like separation between the waters above and below.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The passage marks the completion of the second day of creation and the beginning of the third, following the six-day scheme of Genesis. The repeated “evening” and “morning” frame the days.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܘܼܡ̇ܢܵܐ","severity":"info","text":"The description of the Creator as a “craftsman” (ummānā) who orders all things parallels the Platonic and Stoic notion of a demiurge, adapted in Syriac Christian cosmology.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܸܗܘܸܐ ܩܲܪܝܼܒܼ ܠܲܚܙܵܬܼܵܐ","severity":"caution","text":"The phrase “near to the sight” is ambiguous: it may mean the firmament is visible to the eye or that it is close to the viewer. The translation opts for the former, but the Syriac allows both.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “near to the sight” could be read as either visible or spatially close.","The identity of the “voice” that cries out is not explicitly named; it may be the Spirit or the Word."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܢܸܬܼܟܲܢܫܘܼܢ ܡܲܝ̈ܵܐ ܐܸܡ݂ܲܪ\nܘܢܸܗܘܘܿܢ ܝܲܡܡܹ̈ܐ ܒܐܲܬܼܪܵܐ ܚܲܕܼ. ܘܢܸܬܼܓܲܠ̈ܝܵܢ ܐܲܦܹܝ̈ܗ̇ ܕܐܲܪܥܵܐ:\nܕܬܸܗܘܸܐ ܚܵܫ̇ܚܵܐ ܠܲܥܡܘܼܪܝܵܐ ܀ :ܐܹܝܘ ܦܘܼܩܕܵܢܵܐ ܕܠܵܐ ܠܵܠܹ̇ܐ\nܐܹܝܘ ܡܸܠܬܼܵܐ ܕܠܵܐ ܡܸܬܼܥܵܘܕܼܵܐ. :ܕܥܲܡܹܗ ܕܲܦܩ݂ܲܕܼ ܨܸܒܼܝܵܢܹܗ\nܐܸܬܼܟܲܢܲܫܘ ܡܲܝ̈ܵܐ ܠܝܲܡܡܹ̈ܐ ܀ :ܢܸܗܪܲܬ̤ ܐܲܪܥܵܐ ܘܐܸܬܼܦܲܨܚܲܬ̤\nܘܲܢܦ݂ܲܩ ܥܠܹܝܗ̇ ܦܘܼܩܕܵܪܢܵܐ. :ܬܲܦܸܩ ܠܲܡ ܐܲܪܥܵܐ ܘܬܼܵܘܥܸܐ\nܥܸܣ̈ܒܹܿܐ ܘܙܲܪ̈ܥܹܐ ܘܐܝܼܠܵܢܹܐ ܀ :ܗܘ̤ܵܐ ܦܘܼܩܕܵܢܵܐ ܒܲܥܒܼܵܕܵ݁ܐ\nܘܐܸܨܛܲܒܿܬܲܬ̤ ܐܲܪܥܵܐ ܒܦܹܐܪܹ̈ܐ. :ܘܲܗܘ̤ܵܘ ܙܲܪ̈ܥܹܐ ܘܐܝܼܠܵܢܹ̈ܐ\nܘܫܲܒܿܚܹܗ ܛܵܒܼܵܐ ܠܬܼܘܼܩܵܢܹܗ ܀ :ܗܘ̤ܵܐ ܕܹܝܢ ܪܲܡܫܵܐ ܐܵܦ ܨܲܦܪܵܐ\nܝܵܘܡ̇ܐ ܫܲܠܡܵܐ ܕܲܬܼܠܵܬܼܵܐ. :ܘܲܢܦܲܩ̣ ܦܘܼܩܕܵܢܵܐ ܐ̄ܚܪܹܢܵܐ\nܘܦܲܩܸܕܼ ܕܢܸܗܘܘܿܢ ܢܲܗܝܼܪܹ̈ܐ ܀ :ܢܗܘܘܿܢ ܠܲܡ ܕܹܝܢ ܢܲܗܝܼܪܹ̈ܐ\nܒܲܪܩܝܼܥܵܐ ܠܥܸܠ ܡ̣ܢ ܐܲܪܥܵܐ. :ܕܙܲܒܼܢܹ̈ܐ ܘܝܲܪ̈ܚܹܐ ܘܲܫ̈ܢܲܝܵܐ\nܒܝܲܕܼ ܪ̈ܲܗܛܲܝܗܘܿܢ ܢܸܬܼܝܲܕܼܥܘܼܢ ܀ :ܢܸܦܩܲܬ̤ ܡܸܠܬܼܵܐ ܠܲܥܒܼܵܕܼܵ݁ܐ\nܘܲܗܘ̤ܵܘ ܡܸܢܫܹܠܝ ܢܲܗܝܼܪܹ݁ܐ. :ܘܣܵܡ̣ ܢܵܡܘܿܣܵܐ ܕܠܵܐ ܥܵܒܲ݁ܪ\nܠܪܲܗܛܵܐ ܕܠܸܠܝܵܐ ܘܕܐܝܼܡܵܡܵܐ ܀ :ܐܹܝܘ ܐܘܼܡ̇ܢܵܐ ܡܨܲܒܸܿܕܼ ܟܠ\nܕܲܒܼܟܼܠ ܫܲܠܝܼܛ ܨܸܒܼܝܵܢܹܗ. :ܕܡ̣ܢ ܡܸܕܹܿܡ ܘܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ\nܦܫܝܼܩ ܠܹܗ ܕܢܸܥܒܸܿܕܼ ܟܠܡܸܕܸܿܡ ܀ :ܡ̣ܢ ܢܘܼܗܪܵܐ ܒܪ̣ܵܐ ܢܲܗܝܼܪܹ̈ܐ\nܡ̣ܢ ܗܵܘ̇ ܢܘܼܗܪܵܐ ܩܲܕܼܡ̇ܝܵܐ. :ܟܲܕܼ ܦܲܠܓܹܗ ܠܲܡ̈ܢܵܘܵܬܼܵܐ\nܠܣܲܗܪܵܐ ܘܟܼܵܘܟܿܒܹ̈ܐ ܘܲܠܫܸܡܫܵܐ ܀ :ܠܵܐ ܩܒ݂ܲܥ ܐܸܢܘܿܢ ܒܲܪܩܝܼܥܵܐ\n:ܕܠܵܐ ܢܸܬܼܥܵܘܟܼܘܼܢ ܪ̈ܲܗܛܲܝܗܘܿܢ\n:ܐܲܝܟ ܩܲܢܘܿܕܲܝܼܠܹ݁̈ܐ ܬܠ̣ܵܐ ܐܸܢܘܿܢ\nܘܛܲܟܸܿܣ ܪܲܗܛܵܐ ܕܫܵܥܲܝ̈ܗܘܿܢ ܀","english":"The waters were gathered together, and the seas became one place. And the faces of the earth were revealed, that it might be fit for habitation. There was a command that does not weary, a word that is not changed. With it he commanded his will, the waters were gathered into the seas. The earth trembled and expanded, and a command went forth upon it. The earth brought forth and produced herbs, seeds, and trees. The command was in action, and the earth was adorned with fruits. And seeds and trees were, and they praised the Good One for his power. Then it was evening and also morning, the whole third day. And another command went forth and commanded that lights be. So then lights were in the firmament above the earth, that the seasons, months, and hours might be known by their courses. The word went forth to action, and the lights were from nothing. And he set a law that does not pass away for the course of night and day. There is a power that governs all, whose will is sovereign over all. From something and from nothing it was easy for him to make everything. From light he created lights, from that first light, when he divided the rays for the moon, stars, and sun. He did not fix their number in the firmament, that their courses might not be hindered. Like a curtain he suspended their number and ordered the course of their hours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܸܠܬܼܵܐ","severity":"info","text":"The Syriac term ܡܸܠܬܼܵܐ (mellṯā) here denotes the creative Word, echoing the Johannine Logos. Narsai uses it as a divine agent of command, distinct from ܦܘܼܩܕܵܢܵܐ (command).","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܗܘ̤ܵܘ ܙܲܪ̈ܥܹܐ ܘܐܝܼܠܵܢܹ̈ܐ","severity":"info","text":"The emergence of seeds and trees on the third day echoes Genesis 1:11–12 (Peshitta), where the earth brings forth vegetation. Narsai aligns the creative command with the biblical sequence.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܡܸܕܹܿܡ ܘܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ","severity":"info","text":"The phrase 'from something and from nothing' reflects Narsai's engagement with contemporary debates on creatio ex nihilo, affirming divine omnipotence over both matter and non-matter.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܵܘܡ̇ܐ ܫܲܠܡܵܐ ܕܲܬܼܠܵܬܼܵܐ","severity":"info","text":"The explicit mention of the 'whole third day' marks a structural division in the hexaemeral narrative, separating the creation of the firmament (day two) from the luminaries (day four).","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܩܲܢܘܿܕܲܝܼܠܹ݁̈ܐ ܬܠ̣ܵܐ ܐܸܢܘܿܢ","severity":"info","text":"The image of lights suspended 'like a curtain' parallels the earlier description of the firmament as a 'near curtain' (previous passage), reinforcing Narsai's architectural metaphor for the cosmos.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܢܦܲܩ̣ ܦܘܼܩܕܵܢܵܐ ܐ̄ܚܪܹܢܵܐ","severity":"caution","text":"The sequence of commands on the third day is ambiguous: the text may imply two distinct commands (for vegetation and lights) or a single command with dual effects. The translation opts for sequential commands.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from something and from nothing' could be read as a rhetorical flourish rather than a doctrinal statement on creatio ex nihilo.","The number of commands on the third day is ambiguous; the Syriac may allow either one or two distinct commands."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܫܠܸ̣ܡ ܕܹܝܢ ܝܵܘܡ̇ܐ ܪܒܼܝܼܥܵܐ\nܒܲܬܼܚܘܼܡ̇ܐ ܕܪܲܡܫܵܐ ܘܨܲܦܪܵܐ. :ܘܲܢܦܲܩ̣ ܦܘܼܩܕܵܢܵܐ ܐ̄ܚܪܹܢܵܐ\nܕܢܸܗܘܸܐ ܪ̈ܲܚܫܵܐ ܡ̣ܢ ܡܝܵ̈ܐ ܀ :ܘܐܵܘܠܸܕܼܘ ܡܲܝ̈ܵܐ ܚܲܝ̈ܘܵܬܼܵܐ\nܓܸܢܣܵܢܹ̈ܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ. :ܪ̈ܲܚܫܵܐ ܘܢܘܼܢܹ̈ܐ ܘܬܲܢܝܼܢܹ̈ܐ\nܘܚܲܝ̈ܘܵܬܼܵܐ ܩܵܛ̈ܘܿܠܵܬܼܵܐ ܀ :ܐܹܝܘ ܚܲܝܠܵܐ ܕܲܦܫܝܼ̈ܩܵܢ ܠܹܗ\nܥܲܣ̈ܩܵܬܼܵܐ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ. :ܕܡ̣ܢ ܡܲܝܵ̈ܐ ܪܲܟܸܿܒܼ ܘܲܥܒ݂ܲܕܼ\nܓܸܢܣܵܢܹ̈ܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܀ :ܡ̣ܢ ܡܲܝ̈ܵܐ ܒܪ̣ܵܐ ܦܵܪ̈ܚܵܬܼܵܐ\nܟܝܵܢܵܐ ܕܣܵܚܹ̇ܐ ܥܲܠ ܐܵܐܲܪ. :ܘܟܲܕܼ ܡ̣ܢ ܡܲܝ̈ܵܐ ܗ̄ܝܼ ܐܲܝܟ ܪ̈ܲܚܫܵܐ\nܛܥܝܼܢ ܠܵܗ̇ ܐܵܐܲܪ ܘܲܡܗܲܠܸܟ ܀ :ܐܹܝܘ ܛܵܒܼܵܐ ܟܡܵܐ ܪܲܒܿ ܚܘܼܒܹܿܗ\nܕܢܵܛܲ̇ܪ ܪܸܡܙܹܗ ܠܩܸܢܝܵܢܵܘ̈ܗܝ. :ܕܲܒܼܫܘܼܠܵܡ ܬܘܼܩܵܢܲܝ̈ܗܘܿܢ\nܒܒܼܘܼܪ̈ܟܵܬܼܵܐ ܙܵܘܸܕܼ ܐܸܢܘܿܢ ܀ :ܐܵܘܠܸܕܼܘ ܠܲܡ ܘܲܣܓܼܵܘ ܒܐܲܪܥܵܐ\nܒܝܲܡܵܐ ܘܝܲܒܼܫܵܐ ܫܲܘܝܵܐܝܼܬܼ. ܟܲܕܼ ܡܸܬܼܢܲܛܪܝܼܢ ܓܸܢܣܲܝ̈ܟܿܘܿܢ:\nܒܝܘܼܒܵܠܵܐ ܚܲܓܕܼ ܒܵܬܲܪ ܚܲܕܼ ܀ :ܒܝܵܘܡ̇ܐ ܚܡܝܼܫܵܝܵܐ ܫܲܠܸܡ\nܒܪܝܼܬܼܵܐ ܕܪ̈ܲܚܫܵܐ ܘܦܵܪ̈ܚܵܬܼܵܐ. :ܘܲܒܼܝܵܘܡ̇ܐ ܕܸܫܬܵܐ ܫܲܪܝܼ\nܕܢܸܒܼܪܸܐ ܚܲܝܘ̄ܬܼܵܐ ܘܲܒܼܥܝܼܪܵܐ ܀ :ܬܲܦܸܩ ܠܲܡ ܐܲܪܥܵܐ ܘܬܲܝܬܸܿܐ\nܢܲܦܫܵܐ ܚܲܝܬܼܵܐ ܕܟܼܠ ܓܸܢܣܝܼ̈ܢ. :ܚܲܝܘܲܬܼ ܫܸܢܵܐ ܘܲܒܼܥܝܼܪܵܐ\nܘܪ̈ܲܚܫܵܐ ܝܲܠܕܵܐ ܕܡ̣ܢ ܐܲܪܥܵܐ ܀ :ܐܹܝܘ ܟܝܵܢܵܐ ܚܲܪܫܵܐ ܕܐܲܦܪܲܥ\nܚܲܝ̈ܘܵܬܼܵܐ ܡ̣ܢ ܓܵܘ ܥܘܼܒܹܿܗ. :ܕܟܲܕܼ ܡܸܕܼܪܵܐ ܗ̄ܘ̣ ܫܝܼܛ ܒܲܚܙܵܬܼܵܐ\nܐܵܘܠܸܕܼ ܫܘܼܦܪܵܐ ܕܟܼܠ ܓܸܢܣܝܼ̈ܢ ܀ :ܠܵܘ ܗܘ̤ ܐܵܘܠܸܕܼ ܒܲܟܼܝܵܢܹܗ\n:ܐܸܠܵܐ ܚܲܝܠܵܐ ܕܥܵܒܼܘܿܕܹܗ\n:ܗܵܘ̇ ܕܲܪܩܲܥ̣ ܐܲܪܥܵܐ ܒܪܵܫܝܼܬܼ\nܦܩ݂ܲܕܼ ܠܵܗ̇ ܘܝܸܠܕܲܬ̤ ܚܲܝ̈ܘܵܬܼܵܐ ܀","english":"The third day was completed at the boundary of evening and morning. And another command went forth that reptiles should come from the waters. And the waters brought forth living creatures, species without number: reptiles, birds, and beasts, and predatory animals. O the power that is simple, it overcomes difficulties according to its will. For from the waters it composed and made species without number. From the waters it created birds, a nature that swims upon the air. And although it is from the waters, like reptiles it traverses the air and walks. O good one, how great is the love of the one who keeps his sign for his creatures. For at the end of their limits he adds increase through blessings. They brought forth and multiplied on the earth, in the sea and on dry land equally. When your species are constrained, they rejoice in a flood one after another. On the fifth day the creation of reptiles and birds was completed. And on the sixth day he began to create wild beasts and cattle. The earth brought forth and produced a living soul for every species. Wild beasts, cattle, and reptiles are born from the earth. O the silent nature that brings forth living creatures from within its depth. For again it is the same one that, when it swims in the sight, brings forth the beauty of all species. It is not that it brings forth by its own power, but the power of its maker, that one who spread out the earth in the beginning, commanded it, and it gave birth to living creatures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܝܵܘܡ̇ܐ ܪܒܼܝܼܥܵܐ","severity":"info","text":"The passage marks the completion of the third day and proceeds to the fifth and sixth days, following the hexaemeral sequence.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܲܚܫܵܐ","severity":"info","text":"The Syriac term ܪ̈ܲܚܫܵܐ (reptiles) is used here for creatures emerging from water, distinct from birds and beasts, reflecting a classification in Syriac hexaemeral tradition.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܵܘܠܸܕܼܘ ܡܲܝ̈ܵܐ ܚܲܝ̈ܘܵܬܼܵܐ","severity":"info","text":"The creation of living creatures from water echoes Genesis 1:20, where God commands the waters to bring forth fish and birds.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܵܘܡ̇ܐ ܚܡܝܼܫܵܝܵܐ","severity":"info","text":"The fifth day is traditionally associated with the creation of birds and sea creatures in hexaemeral literature, as seen in Ephrem's Commentary on Genesis.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܹܝܘ ܟܝܵܢܵܐ ܚܲܪܫܵܐ","severity":"info","text":"The description of nature as 'silent' (ܚܲܪܫܵܐ) that brings forth life parallels Narsai's homiletic style, emphasizing divine agency over natural processes.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܘܼܒܵܠܵܐ ܚܲܓܕܼ","severity":"caution","text":"The phrase 'rejoice in a flood' (ܒܝܘܼܒܵܠܵܐ ܚܲܓܕܼ) is ambiguous; it may refer to a deluge or a generative flood, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rejoice in a flood' (ܒܝܘܼܒܵܠܵܐ ܚܲܓܕܼ) could be interpreted as a reference to a primordial flood or a metaphorical outpouring of life; the reading taken follows the context of creation.","The term 'reptiles' (ܪ̈ܲܚܫܵܐ) may include a broader category of creeping creatures, but the translation assumes a specific class."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܒܝܵܘܡ̇ܐ ܕܸܫܬܼܵܐ ܐܸܬܼܒܲܪܝܲܬ̤\nܒܥܝܼܪܵܐ ܘܚܲܝܘ̄ܬܼܵܐ ܥܲܡ ܐܵܕܼܵܡ. :ܕܗܵܠܹܝܢ ܕܥܵܗ̈ܢܵܢ ܠܦܘܼܠܚܵܢܹܗ\nܥܲܡܹܗ ܢܩܲܒܿܠ݁̈ܢ ܬܘܼܩܵܢܵܐ ܀ :ܒܝܵܘܡ̇ܐ ܕܸܫܬܵܐ ܐܸܫܬܲܠܲܡ\nܬܘܼܩܵܢܵܐ ܕܟܼܠܡܵܐ ܕܲܗܘ̤ܵܐ. :ܘܚܵܘܝܼ ܚܲܝܠܹܗ ܒܵܪܘܿܝܵܐ\nܒܲܥܒܼܵܕܵܘ̈ܗܝ ܕܐܸܡ݂ܲܪ ܘܲܗܘ̤ܵܘ ܀ :ܒܝܵܘܡ̇ܐ ܫܒܼܝܼܥܵܝܵܐ ܐܸܬܿܬܿܢܝܼܚ\nܥܵܒܼ݁ܘܿܕܼܵܐ ܡ̣ܢ ܬܘܼܩܵܢܵܘ̈ܗܝ. :ܘܒܲܪܟܹܗ ܠܝܵܘܡ̇ܐ ܫܒܼܝܼܥܵܝܵܐ\nܘܲܩܪ̣ܵܝܗܝ ܝܵܘܡ̇ܐ ܩܲܕܿܝܼܫܵܐ ܀ :ܠܵܐ ܓܹܝܪ ܠܵܠܹ̇ܐ ܗܵܘ̇ ܚܲܝܠܵܐ\nܘܠܵܐ ܡܸܬܼܥܵܘܲܟ ܨܼܒܼܝܵܢܹܗ. :ܗܘ̤ܵܐ ܡܸܕܹܿܡ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ\nܠܸܫܬܵܐ ܝܵܘܡܝܼ̈ܢ ܛܠܡܸܕܹܿܡ ܀ ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܥܲܣܩܵܐ ܠܨܸܒܼܝܵܢܹܗ. ܠܵܐ ܒܪ̣ܵܐ ܡܸܚܕܼܵܐ ܟܠܡܸܕܹܿܡ. :ܕܲܒܼܚܲܕܼ ܝܘܿܡ ܘܲܒܼܣܲܓܿܝܼ̈ܠܹܐ\nܫܘܸܐ ܠܹܗ ܕܢܸܥܒܸܿܕܼ ܟܠܡܸܕܹܿܡ ܀ :ܛܲܟܼܣܵܐ ܥܒܲܕܼ ܠܵܗ̇ ܠܲܒܼܪܝܼܬܹܗ\nܐܲܝܟܲܢܵܐ ܕܗܘ̤ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ. :ܘܲܠܝܘܼܠܦܵܢܵܐ ܕܲܡܠܝܼܠܹ̈ܐ\nܠܸܫܬܵܐ ܝܵܘ̈ܡܝܼܢ ܫܲܠܸܡ ܟܠ ܀ :ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܬܘܼܩܵܢܹܗ\nܡܲܠܲܐܟܹ̈ܐ ܘܡܸܬܼܒܲܩܹܝܢ ܒܹܗ. :ܘܡ̇ܐ ܕܐܸܡ݂ܲܪ ܡܸܠܬܼܵܐ ܘܲܗܘ̤ܵܬܼ\nܩܥ̣ܵܘ ܠܹܗ ܫܘܼܒܼܚܵܐ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܒܝܼܕܲܥܬܼܵܐ ܟܠ ܣܵܥܲ݁ܪ ܗ̄ܘ̣ܵܐ\nܗܵܘ̇ ܝܵܕܲܘܿܥܵܐ ܕܟܼܠ ܝܵ̇ܕܲܥ. :ܘܡ̣ܢ ܡܸܕܹܿܡ ܘܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ\nܐܲܝܬܿܝܼ ܥܒܼܝܼܕܹ̈ܐ ܠܲܗܘܵܝܵܐ ܀ ܠܢܘܼܗܪܵܐ ܒܪ̣ܵܝܗܝ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ. ܕܲܢܚܵܘܹܐ ܥܲܠ ܪܲܒܿܘܼܬܹܗ. :ܘܐܵܦ ܠܢܲܦܫܲܢ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ\nܕܲܢܚܵܘܸܐ ܕܲܒܼܟܼܠ ܫܲܠܝܼܛ ܀ :ܒܪ̣ܵܐ ܠܢܲܗܝܼܪܹ̈ܐ ܡ̣ܢ ܢܘܼܗܪܵܐ\nܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܠܲܡܦܹܝܕܹ̈ܐ. :ܘܝܲܒܸܿܒܼܘ ܟܸܢܫܹ̈ܐ ܕܡܲܠܲܐܟܹ̈ܐ\nܫܘܼܒܼܚܵܐ ܠܚܲܝܠܵܐ ܡܲܬܼܩܸܢ ܟܠ ܀ :ܒܗܵܠܹܝܢ ܦܘܼܪ̈ܣܹܐ ܚܵܐܲܪ ܗ̄ܘ̣ܵܐ\nܒܵܪܘܿܝܵܐ ܟܲܕܼ ܡܲܬܼܩܸܢ ܟܠ.","english":"On the sixth day were created\nthe wild beasts and the animals together with Adam. For these are to serve him\nand with him receive the command. On the sixth day was completed\nthe command of the entire world that was. And the Creator showed his power\nthrough his works, that he spoke and they were. On the seventh day he rested\nthe worker from his commands. And he blessed the seventh day\nand called it the holy day. For that power was not weary\nnor was his will constrained. Something came from nothing\nfor six days from nothing. It was not difficult for his will. He did not create everything at once. For in one day and in multitudes\nhe deemed it fitting to do everything. He made an order for his creation\nas he knew. And for the instruction of rational beings\nsix days complete everything. For they saw his commands,\nthe angels, and rejoiced in them. And when he spoke the word and it was,\nthe spiritual ones cried out praise to him. With knowledge he did everything,\nthat knower who knows all. And from something and from nothing\nhe brought works into being. He created light from nothing,\nto show his greatness. And also darkness from nothing,\nto show that he is sovereign over all. He created the lights from light,\nthe sun and the moon and the lamps. And the ranks of angels sang\npraise to the power that establishes all. In these divisions the Creator looked\nas he establishes all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܵܘܡ̇ܐ ܕܸܫܬܼܵܐ / ܒܝܵܘܡ̇ܐ ܫܒܼܝܼܥܵܝܵܐ","severity":"info","text":"The passage moves from the sixth day (creation of animals and Adam) to the seventh day (rest and sanctification), marking a clear narrative division in the hexaemeral sequence.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܘܼܩܵܢܵܐ","severity":"info","text":"The Syriac term ܬܘܼܩܵܢܵܐ (tuqqāḇā) means 'command' or 'ordinance,' here referring to the divine creative decree that governs each day's work.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܩܪ̣ܵܝܗܝ ܝܵܘܡ̇ܐ ܩܲܕܿܝܼܫܵܐ","severity":"info","text":"The designation of the seventh day as 'holy' echoes Genesis 2:3 (Peshitta), where God blesses and sanctifies the seventh day, a key prooftext for Sabbath theology in Syriac tradition.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ","severity":"info","text":"The repeated phrase 'from nothing' (ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ) reflects the Syriac exegetical tradition of creatio ex nihilo, a doctrine affirmed against contemporary dualist or emanationist cosmologies.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܡܲܠܲܐܟܹ̈ܐ ܘܡܸܬܼܒܲܩܹܝܢ ܒܹܗ","severity":"info","text":"The angels rejoicing at creation parallels the doxological response in Ephrem's Hymns on Paradise (Hymn 1.5), where angels sing praise at the completion of each creative act.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܥܲܣܩܵܐ ܠܨܸܒܼܝܵܢܹܗ","severity":"caution","text":"The phrase 'it was not difficult for his will' is textually uncertain; the Syriac may be corrupt or elliptical, as the syntax is awkward. The English draft smooths it, but the original may imply a contrast with human labor.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܥܲܣܩܵܐ ܠܨܸܒܼܝܵܢܹܗ' is ambiguous: it could mean 'it was not difficult for his will' or 'there was no difficulty for his will,' but the exact sense of the negation is unclear.","The reference to 'darkness from nothing' (ܘܐܵܦ ܠܢܲܦܫܲܢ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ) is unusual; darkness is typically a privation, not a created entity, and may reflect a poetic or rhetorical emphasis on divine sovereignty."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܘܲܡܬܲܗܸܐ ܗ̄ܘ̣ܵܐ ܠܲܥܒܼܵܕܵܘ̈ܗܝ\nܕܢܲܠܸܦ ܚܲܝܠܹܗ ܠܲܡܠܝܼܠܹ̈ܐ ܀ :ܒܒܼܘܼܪ̈ܟܵܬܼܵܐ ܩܲܕܿܝܼ̈ܫܵܬܼܵܐ\nܙܵܘܕܹܗ ܠܝܵܡ̇ܐ ܫܒܼܝܼܥܵܝܵܐ. :ܕܠܵܐ ܢܸܗܘܸܐ ܠܹܗ ܢܘܼܟܼܪܵܝܵܐ\nܕܠܵܐ ܨܒܼܵܐ݂ ܕܢܸܒܼܪܸܐ ܒܹܗ ܡܸܕܸܿܡ ܀ :ܝܵܘܡ̇ܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܵܘ̇ ܝܵܘܡ̇ܐ\nܡ̣ܢ ܝܵܘ̈ܡ̇ܬܼܵܐ ܩܲܕܼܡ̇ܝܹܵܐ. :ܘܲܕܼܠܵܐ ܗܘ̤ܵܐ ܠܹܗ ܬܘܼܩܵܢܵܐ\nܩ̣ܪܵܝܗܝ ܩܲܕܼܝܼܫܵܐ ܕܠܵܐ ܢܲܣܠܹܝܘܗܝ ܀ :ܝܲܕܲܥܬܼܵܐ ܕܩܲܕܿܝܼܫܘܼܬܹܗ\nܗܵܕܹܿܐ ܗ̄ܝܼ ܕܐܸܬܿܬܿܬܝܼܚ ܡ̣ܢ ܥܲܡܠܵܐ. :ܕܡ̇ܐ ܕܲܫܡܲܥ̣ܢܲܢ ܫܸܡ ܥܲܠܡܵܐ\nܢܹܐܠܲܦ ܡܲܢ̣ܘܼ ܒܵܪܘܿܝܵܐ ܀ :ܥܬܼܝܼܕܼ ܗ̄ܘ̣ܵܐ ܢܸܗܘܸܐ ܗܵܢ ܝܵܘܡ̇ܐ\n:ܝܘܼܠܦܵܢܵܐ ܠܙܲܪܥܹܗ ܕܐܲܒܼܪܵܐ\n:ܕܡ̇ܐ ܕܢܵܛ̇ܪܝܼܢ ܠܹܗ ܡ̣ܢ ܥܲܡܠܵܐ\nܢܹܐܠܦܘܼܢ ܥܸܠܬܹܗ ܕܡ̇ܢ ܐܝܼܬܹܝܗ̇ ܀ :ܥܲܠ ܟܠ ܕܹܝܢ ܕܲܗܘ̤ܵܐ ܡܸܢܹܗ\nܩܵܠܵܐ ܐܲܡܫܲܥ ܟܲܕܼ ܗܵܘܹ̇ܐ. :ܘܗܘ̤ ܠܹܗ ܫܲܒܲܚ ܠܬܼܘܼܩܵܢܹܗ\nܕܫܲܦܝܼܪ ܡܸܢܹܗ ܐܸܬܿܬܲܩܲܢ ܀ :ܥܕܲܡ̇ܐ ܠܗܵܪܟܵܐ ܫܲܘܝܘܼܬܼܵܐ\nܕܚܲܕܼ ܩܵܠܵܐ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ. :ܘܲܒܼܫܘܼܠܵܡܵܐ ܕܬܼܘܼܩܵܢܵܘ̈ܗܝ\nܩܵܠܵܐ ܚܲܕܼܬܼܵܐ ܐܸܬܼܡܲܠܲܠ ܀ :ܢܸܥܒܸܿܕܼ ܠܲܡ ܐ̄ܢܵܫܵܐ ܡܠܝܼܠܵܐ\nܒܨܲܠܡܲܢ ܕܝܼܠܲܢ ܘܲܕܼܢܘܼܬܲܢ. :ܘܢܸܫܬܲܠܲܛ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ\nܕܡܸܛܠܵܬܹܗ ܐܸܬܿܬܲܩܲܢ ܀ :ܐܹܝܘ ܐܘܼܡ̇ܐ ܟܡܵܐ ܚܲܟܿܝܼܡ\nܐܹܝܘ ܛܵܒܼܵܐ ܟܡܵܐ ܫܦܝܼܥ ܚܘܿܒܹܿܗ. :ܕܲܒܼܪ̣ܵܐ ܘܨܲܒܸܿܬܼ ܟܠܡܸܕܹܿܡ\nܘܗܵܝܕܲܝܹܢ ܓܲܒܼܠܹܗ ܠܝܵܪܘܿܬܼܵܐ ܀ :ܒܢ̣ܵܐ ܠܹܗ ܒܲܝܬܵܐ ܠܥܲܦܪܵܢܵܐ\nܘܐܲܣܸܢ ܘܲܡ̣ܠܵܝܗܝ ܛܵܒܼܵܬܼ̈ܐ. :ܘܚܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ ܐܲܟܲܚ̄ܕܼ\nܠܬܸܫܡܸܫܬܹܿܗ ܫܲܥܒܸܿܕܼ ܐܸܢܘܿܢ ܀","english":"and he was astonished at his works, that he might teach his power to the rational beings. With holy blessings he added to the seventh day, so that there should be no remembrance of his not willing that anything be created in it. That day also was one of the first days, and it had no completion; the holy one called it so that he might not cause it to cease. The knowledge of his holiness is this, that it was extended from labor. When the name of the world was heard, the Creator taught the sign. This day was destined to be instruction for the seed of Abraham, so that when he kept it from labor, they would learn the reason for its existence. Concerning everything that came from him, a voice resounded when it was, and he praised his completion, which was beautifully established. Up to this point, there was equality of one voice over everything that was, and at the end of his completions, a new voice was spoken. He made for us a speaking man in our own image and likeness, and he set him over everything that was, for whose sake it was established. O what a wise mother, O what a good one, how abundant is her love! She created and arranged everything, and then she fashioned the heir. He sought a house for the earth, and he filled and completed it with good things, and both the deaf and the rational together, for her service, he subjugated the beasts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠܝܼܠܹ̈ܐ","severity":"info","text":"The term 'rational beings' (ܡܠܝܼܠܹ̈ܐ) is a key anthropological category in Narsai, denoting humans endowed with speech and reason, distinct from animals.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܘܼܠܦܵܢܵܐ ܠܙܲܪܥܹܗ ܕܐܲܒܼܪܵܐ","severity":"info","text":"The reference to 'instruction for the seed of Abraham' connects the seventh-day rest to Jewish Sabbath observance, a common typology in Syriac Christian exegesis.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܵܠܵܐ ܚܲܕܼܬܼܵܐ","severity":"info","text":"The shift from 'equality of one voice' to a 'new voice' marks a structural transition in the narrative, likely from the creation of the world to the creation of humanity.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܲܠܡܲܢ ܕܝܼܠܲܢ ܘܲܕܼܢܘܼܬܲܢ","severity":"info","text":"The phrase 'in our own image and likeness' echoes Genesis 1:26, a foundational text for Syriac anthropology, emphasizing humanity's creation as a rational being.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܹܝܘ ܐܘܼܡ̇ܐ ܟܡܵܐ ܚܲܟܿܝܼܡ","severity":"info","text":"The exclamation 'O what a wise mother' personifies creation as a nurturing figure, a rhetorical device typical of Narsai's homiletic style, influencing later Syriac liturgical poetry.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܬܘܼܩܵܢܵܐ (completion) may also be read as 'perfection' or 'fulfillment'; the translation opts for 'completion' to align with the narrative of the seventh day.","The phrase 'he sought a house for the earth' is ambiguous: it may refer to God providing a dwelling for humanity or to the earth itself being prepared as a home."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܒܟܼܠܗܹܝܢ ܝܲܩܪܹܗ ܠܡܵܝܘܿܬܼܵܐ\n:ܒܬܼܘܼܩܵܢܹܗ ܘܲܒܼܫܘܼܠܛܵܢܹܗ\n:ܒܗܵܝ̇ ܕܲܩ̣ܪܵܝܗܝ ܨܲܠܡܵܐ ܕܝܼܠܹܗ\nܘܫܲܥܒܸܿܕܼ ܠܹܗ ܟܠܡܵܐ ܕܲܗܘ̤ܸܵܐ ܀ :ܒܟܼܠܗܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܘܐܸܬܿܬܲܩܲܢ\nܩܵܠܵܐ ܒܲܠܚܘܿܕܼ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ. :ܘܗܵܪܟܵܐ ܒܬܼܘܼܩܵܢܹܗ ܕܐܵܕܼܵܡ\nܡܸܠܟܵܐ ܘܚܘܼܫܵܒܼܵܐ ܚܲܕܼܬܼܵܐ ܀ :ܢܸܥܒܸܿܕܼ ܐ̄ܢܵܫܵܐ ܒܲܕܼܡܘܼܬܲܢ\nܘܢܸܗܘܸܐ ܫܲܠܝܼܛ ܐܲܟܼܘܵܬܲܢ. :ܕܲܒܼܝܲܕܼ ܨܲܠܡܵܐ ܕܓܲܠܝܘܼܬܹܗ\nܢܲܟܼܪܸܙ ܚܲܝܠܹܗ ܠܲܥܒܼܝܼܕܹ̈ܐ ܀ :ܒܹܗܓܵܠܹ̇ܐ ܐ̄ܢܵܐ ܥܲܠ ܟܲܣܝܘܼܬܼܝ\nܠܲܟܼܝܵܢܹ̈ܐ ܡܸܬܼܝܲܕܼܥܵܢܹ̈ܐ. :ܘܒܹܗ ܡܒܲܕܸܿܩ ܐ̄ܢܵܐ ܥܲܠ ܡ̇ܪܘܼܬܼܝ\nܠܚܲܪ̈ܫܹܐ ܘܠܲܡܝܼܠܹ̈ܐ ܐܲܟܲܚ̄ܕܼ ܀ :ܐܲܝܟ ܨܲܠܡܵܐ ܣܵܐܹ̇ܡ ܐ̄ܢܵܐ ܠܹܗ\nܠܲܥܒܼܝܼܕܹ̈ܐ ܕܢܸܬܼܒܲܩܘܿܢ ܒܹܗ. :ܕܲܒܼܝܲܕܼ ܚܘܼܒܵܐ ܕܲܠܘܵܬܹܗ\nܒܹܗ ܟܠ ܐ̄ܢܵܫ ܠܝܼ ܢܸܫܬܵܘܕܲܥ ܀ :ܬܲܗܪܵܐ ܗ̄ܘ̣ ܬܘܼܩܵܢܹܗ ܕܐܵܕܼܵܡ\nܘܲܡܫܲܚܠܲܦ ܡ̣ܢ ܕܲܥܒܼܝܼ̈ܕܹܐ. :ܕܟܼܠ ܕܲܗܘ̤ܵܐ ܒܡܸܠܬܹܗ ܥܲܒܼ݂ܕܹܿܗ\nܘܠܹܗ ܒܡܸܠܟܵܐ ܐܸܡ݂ܲܪ ܕܐܸܥܒܸܿܕ ܀ :ܫܒܼܝܼܚܵܐ ܓܒܼܝܼܠܬܹܿܗ ܕܥܲܦܪܵܢܵܐ\nܘܐ̄ܪ̈ܙܹܐ ܟܣܲܝ̈ܵܐ ܛܡܝܼܪܝܼܢ ܒܵܗ̇. :ܕܠܵܐ ܐܸܡ݂ܲܪ ܕܢܸܗܘܸܐ ܐܲܟܼܘܵܬܼܝ\nܐܸܠܵܐ ܒܨܲܠܡܲܢ ܘܲܕܡܘܼܬܿܢ ܀ :ܐܹܝܘ ܡܝܘܿܬܼܵܐ ܕܲܟܼܣܹܝܢ ܒܵܗ̇\nܒܲܓܼܒܼܝܼܠܬܹܿܗ ܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ. :ܐܹܝܘ ܥܲܦܪܵܢܵܐ ܕܒܲܕܸܿܩ ܠܲܢ\nܒܬܼܘܼܩܵܢܹܗ ܒܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܀ :ܒܬܼܘܼܩܵܢܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ\nܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܐܲܠܸܦ ܠܲܢ. :ܗܵܝ̇ ܕܲܒܼܨܲܠܡܲܢ ܘܲܕܼܡܘܿܬܲܢ\nܒܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܫܵܘܕܲܥ ܠܲܢ ܀ :ܐܝܼܬܼܘܼܬܼܵܬܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ\nܕܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚܩܘܼܕܼܫܵܐ. :ܒܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܐܸܬܼܝܲܩܲܪ\nܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܟܠ ܕܲܗܘ̤ܵܐ ܀","english":"In all his glory he made the mortal one,  \nby his power and his authority,  \nby that which he called his image,  \nand he subjected to him everything that exists.  \nIn all that was and was established,  \nonly a voice was heard.  \nAnd here, by the power of Adam,  \na new thought and reflection.  \nHe made a man in the likeness,  \nand he became ruler like him.  \nBy the image of his revelation,  \nhe proclaimed his power to the creatures.  \nHe revealed himself over his hiddenness,  \nto the known rational beings.  \nAnd by it he examined his lordship,  \nover the deaf and the mute alike.  \nLike an image he placed him,  \nfor the creatures to be examined by him.  \nBy the love for him,  \nevery man would know me through him.  \nA wonder is the power of Adam,  \nand it differs from that of the creatures.  \nFor everything that was, he made by his word,  \nand to him it was said by thought, \"Let it be made.\"  \nGlorious is the creation of the earth,  \nand hidden mysteries are buried in it.  \nIt was not said that he would become like him,  \nexcept in image and likeness.  \nWhere is the mortal one who conceals in her,  \nin her creation, hidden mysteries?  \nWhere is the earth that examines us,  \nby his power in the three days?  \nBy the power of the image of Adam,  \nas by a mystery he taught us.  \nThat which in image and likeness,  \nin three days reveals to us.  \nThe hypostases without beginning,  \nof the Father, Son, and Holy Spirit.  \nIn the image of Adam he was honored,  \nas by a mystery everything that was.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܵܐ","severity":"info","text":"The Syriac ṣalmā (image) is the key term linking Adam’s creation to divine revelation. Narsai uses it to denote both the physical likeness and the iconic function of Adam as a visible sign of God’s power.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܬܼܘܼܩܵܢܹܗ ܕܐܵܕܼܵܡ","severity":"info","text":"Narsai’s emphasis on Adam’s “power” (tūqānā) reflects a broader Syriac tradition that Adam was created as a microcosm and mediator, endowed with authority over creation. This aligns with Ephrem’s Hymns on Paradise.","cites":[],"named_sources":["Ephrem"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܬܼܘܼܬܼܵܬܐ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܕܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚܩܘܼܕܼܫܵܐ","severity":"info","text":"The phrase “hypostases without beginning of the Father, Son, and Holy Spirit” echoes the Nicene-Constantinopolitan creedal language, grounding Narsai’s typology of Adam in Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܼܘܼܩܵܢܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ","severity":"info","text":"This passage forms a chiastic unit: it opens with Adam’s glory and power, moves through his revelatory function, and closes with the Trinitarian hypostases, mirroring the earlier emphasis on the seventh day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܹܝܘ ܡܝܘܿܬܼܵܐ ܕܲܟܼܣܹܝܢ ܒܵܗ̇","severity":"caution","text":"The rhetorical questions “Where is the mortal one…? Where is the earth…?” are ambiguous: they may be genuine queries or a literary device to underscore the hidden mysteries of creation. The text does not resolve them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܐܸܬܼܝܲܩܲܪ","severity":"info","text":"Narsai’s claim that Adam’s image “was honored” as a mystery anticipates later Syriac mystical exegesis, where Adam’s creation prefigures Christ and the sacraments. This theme recurs in the works of Isaac of Nineveh.","cites":[],"named_sources":["Isaac of Nineveh"],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'he made a man in the likeness' is ambiguous: it could be God or Adam. The passage likely intends God as the subject, but the syntax allows Adam as the agent of creation.","The rhetorical questions about the 'mortal one' and 'earth' leave unclear whether Narsai is posing a genuine puzzle or using a stylistic device to emphasize hidden mysteries."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܘܐܸܠܵܐ ܠܡܲܢ̣ܘܼ ܩܵܪܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܒܫܲܘܝܘܼܬܼܵܐ ܕܥܲܡ ܪܲܒܿܘܼܬܹܗ. :ܕܲܒܼܨܲܠܡܲܢ ܕܹܝܢ ܬܵܘ ܢܸܥܒܸܿܕܼ\nܠܵܐ ܐܵܡܲ̇ܪ ܗ̄ܘ̣ܵܐ ܠܡܲܠܲܐܟܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܕܨܲܠܡܲܢ ܐܲܠܸܦ ܠܲܢ\nܥܲܠ ܦܘܼܪܫܵܢܵܐ ܕܲܩܢܘܿܡܹ̈ܐ. :ܘܲܒܼܗܵܝ̇ ܕܲܕܼܡܘܼܬܼܵܐ ܕܝܼܠܲܢ\nܥܲܠ ܫܲܘܝܼܬܹܗ ܕܲܟܼܝܵܢܵܐ ܀ :ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ ܒܲܪܢܵܫܵܐ\nܘܢܹܐܣܘܼܪ ܒܹܗ ܟܠܡܵܐ ܕܲܗܘ̤ܵܐ. :ܕܒܲܐ̄ܚܝܵܢܘܼܬܼܗܘܿܢ ܕܲܠܘܵܬܹܗ\nܒܚܘܼܒܵܐ ܢܡܲܠܘܿܢ ܣܘܼܢܩܵܢܵܘ̈ܗܝ ܀ :ܘܲܥܒ݂ܲܕܼ ܐܲܠܵܗܵܐ ܒܨܲܠܡܹܗ\nܠܐܵܕܼܵܡ ܥܲܦܪܵܐ ܡ̣ܢ ܐܲܪܥܵܐ. :ܘܲܢܦܲܚ̣ ܒܹܗ ܢܲܦܫܵܐ ܠܚܲܝܹ̈ܐ\nܟܝܵܢܵܐ ܚܲܝܵܐ ܘܲܡܠܝܼܠܵܐ ܀ :ܐܹܝܘ ܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ\nܐܹܝܘ ܐܝܼܩܵܪܹܗ ܕܬܼܘܼܩܵܢܲܢ. :ܕܚܲܝܘܼܬܼܵܐ ܕܐܲܫܪܝܼ ܒܓܼܵܘܲܢ\nܡ̣ܢ ܚܘܼܒܹܿܗ ܨܒܼܵܐ ܘܲܢܦܲܚ̣ ܒܲܢ ܀ :ܐܹܝܘ ܟܝܵܢܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ\nܕܐܝܼܬܼܘܼܬܹܗ ܠܵܐ ܡܸܢܼܡܲܫܚܵܐ. :ܕܟܼܕܲ ܕܡܲܬܼܩܸܢ ܠܹܗ ܠܲܟܼܝܵܢܲܢ\nܒܐܝܼ̈ܕܲܝܵܐ ܘܦܘܼܡܵܐ ܥܲܒܼ݂ܕܲܢ ܀ :ܠܵܐ ܥܲܒܼ݂ܕܲܢ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ\nܕܵܗܘ̤ܵܐ ܕܲܟܼܪܹ̈ܐ ܘܢܸܩ̈ܒܼܵܬܼܵܐ. :ܕܐܵܕܼܵܡ ܩܲܕܿܝܼܡ ܒܲܒܼܪܝܼܬܹܗ\nܘܗܵܝܕܲܝܹܢ ܚܵܘܵܐ ܡ̣ܢ ܐܸܠܥܹܗ ܀ :ܬܲܩܸܢ ܠܐܵܕܼܵܡ ܩܲܕܼܡ̇ܝܑܬܼ\nܘܗܵܝܕܹܿܝܢ ܠܐܲܢ̄ܬܿܬܼܵܐ ܡ̣ܢ ܐܵܕܼܵܡ. :ܕܢܹܐܠܲܦ ܚܲܝܠܵܐ ܕܥܵܒܼܘܿܕܹܗ\nܕܗܘ̤ܝܘܼ ܕܨܲܒܸܿܬܼ ܬܘܼܩܵܢܹܗ ܀ :ܓܒ݂ܲܠ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܠܐܵܕܼܵܡ ܥܲܦܪܵܐ ܡ̣ܢ ܐܲܪܥܵܐ. :ܘܣܵܡܹ̣ܗ ܒܦܲܪܕܲܝܣܵܐ ܕܲܥܕܹܢ\nܕܢܸܗܘܸܐ ܒܓܼܵܘܹܗ ܝܵܪܘܿܬܼܵܐ ܀ :ܒܥܘܼܡܪܵܐ ܦܲܐܝܵܐ ܘܲܪܓܼܝܼܓܼܵܘ\nܣܵܡ̣ܹܗ ܠܐܵܕܼܵܡ ܐܲܝܟ ܨܲܠܡܹܗ. :ܕܲܥܒܼܝܼܕܹ̈ܐ ܒܝܲܕܼ ܩܲܪܝܼܒܼܵܐ\nܒܚܘܼܒܵܐ ܢܸܩܪܘܿܢ ܥܵܒܼ̇ܘܿܕܼܵܐ ܀ :ܕܵܡܹ̇ܐ ܨܲܒܡܹܗ ܠܒܼܵܪܘܿܝܵܐ\nܠܹܗ ܒܲܫܡܵܐ ܠܵܘ ܒܲܟܼܝܵܢܵܐ.","english":"And he would not call him to equality with his greatness. For he did not say to the angels that he was made in the image. By this image he taught us about the distinction of the hypostases. And by that likeness of ours, about the equality of the rational being. Then he made the human being and bound in him everything that was. So that by their life with him, in love, he might fill his courts. And God made in his image Adam, dust from the earth. And he breathed into him a soul for life, a living and rational nature. O the love for the body! O the honor of the members! For the life that he placed within them from his love, he willed and breathed into them. O nature without composition, whose essence is not touched! For when he touches the rational being with hands and mouth, he does not make him like the animals, male and female. For Adam first in his creation, and then Eve from his side. He touched Adam first, and then the woman from Adam. So that he might learn the power of his maker, that the authority of his members might be subject. For the Lord God created Adam, dust from the earth. And he placed him in the Garden of Eden, that he might be an heir within it. In a fair and pleasant dwelling he placed Adam as his image. For the works of the near one, in love, call the maker. His image resembles the creator, in name, not in nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܪܫܵܢܵܐ ܕܲܩܢܘܿܡܹ̈ܐ","severity":"info","text":"The phrase 'distinction of the hypostases' (pūršānā d-qnōmē) is a technical term in Syriac Trinitarian theology, distinguishing the three persons within the Godhead.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܣܵܡܹ̣ܗ ܒܦܲܪܕܲܝܣܵܐ ܕܲܥܕܹܢ","severity":"info","text":"The placement of Adam in the Garden of Eden echoes Genesis 2:8 (Peshitta), where God sets the first human in the garden.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܵܕܼܵܡ ܩܲܕܿܝܼܡ ܒܲܒܼܪܝܼܬܹܗ ܘܗܵܝܕܲܝܹܢ ܚܵܘܵܐ","severity":"info","text":"Narsai asserts Adam's temporal priority over Eve, a common patristic exegesis of Genesis 2, emphasizing Adam as the primary image of God.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܲܒܼܨܲܠܡܲܢ ܕܹܝܢ ܬܵܘ ܢܸܥܒܸܿܕܼ ܠܵܐ ܐܵܡܲ̇ܪ ܗ̄ܘ̣ܵܐ ܠܡܲܠܲܐܟܹ̈ܐ","severity":"info","text":"The denial that angels were made in God's image parallels Narsai's earlier homilies (e.g., On Creation I) and contrasts with Adam's unique status.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܹܝܘ ܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ","severity":"info","text":"The exclamation 'O the love for the body!' marks a rhetorical shift, emphasizing the divine love that animates the physical form, a recurring motif in Narsai's anthropology.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܟܼܕܲ ܕܡܲܬܼܩܸܢ ܠܹܗ ܠܲܟܼܝܵܢܲܢ ܒܐܝܼ̈ܕܲܝܵܐ ܘܦܘܼܡܵܐ","severity":"caution","text":"The phrase 'touches the rational being with hands and mouth' is ambiguous: it may refer to God's creative act or to human ritual (e.g., baptism), but the context favors divine creation.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܕܟܼܕܲ ܕܡܲܬܼܩܸܢ ܠܹܗ ܠܲܟܼܝܵܢܲܢ ܒܐܝܼ̈ܕܲܝܵܐ ܘܦܘܼܡܵܐ' is ambiguous: it could describe God's direct creation or a liturgical act; the reading taken is divine creation.","The phrase 'ܕܲܒܼܨܲܠܡܲܢ ܕܹܝܢ ܬܵܘ ܢܸܥܒܸܿܕܼ' is syntactically unclear; the translation 'he was made in the image' is adopted, but the subject could be Adam or a generic human."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܕܐܲܫܠܛܹܗ ܥܲܠ ܟܠ ܕܐܲܬܼܩܸܢ\nܐܲܝܟ ܒܵܪܘܿܝܵܐ ܥܲܠ ܕܝܼܠܹܗ ܀ :ܗܵܘܹ̇ܐ ܐܲܒܼܵܐ ܡ̇ܐ ܕܐܵܘܠܸܕܼ\nܘܝܵ̇ܠܹܕܼ ܝܲܠܕܵܐ ܕܕܼܵܡܹ̇ܐ ܠܹܗ. :ܐܲܝܟ ܐܲܒܼܵܐ ܕܐܵܘܠܸܕܼ ܠܲܒܼܪܵܐ\nܒܲܟܼܝܵܢܹܗ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܗܘ̤ ܒܙܲܒܼܢܵܐ ܗܵܘܹ̇ܐ ܐܲܒܼܵܐ\nܘܲܒܼܙܒܼܢܵܐ ܝܵ̇ܠܹܕܼ ܝܲܠܕܵܐ. :ܐܝܼܬܼܝܵܐ ܕܠܵܐ ܙܲܒܼܢܵܐ ܐܵܘܠܸܕܼ\nܘܠܲܝܬܿ ܙܲܒܼܢܵܐ ܒܹܝܬܼ ܠܹܗ ܠܝܲܠܕܹܿܗ ܀ :ܥܵܒܹ̇ܿܕܼ ܡܸܕܹܿܡ ܡ̣ܢ ܡܸܕܹܿܡ\nܘܟܲܕܼ ܠܵܐ ܐܝܼܬܵܘܗܝ ܡܲܬܼܩܸܢ ܠܹܗ. :ܐܲܝܟ ܥܵܒܼ̇ܘܿܕܼܵܐ ܕܐܲܝܬܿܝܼ ܟܠ\nܠܲܗܘܵܝܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ ܀ :ܥܵܒܹ̇ܕܼ ܡܸܕܹܿܡ ܡ̣ܢ ܡܸܕܹܿܡ\nܘܡܸܬܿܕܲܡܸܐ ܠܹܗ ܠܒܼܵܪܘܿܝܵܐ. :ܟܠ ܕܲܗܘ̤ܵܐ ܒܐܲܪܥܵܐ ܚܵܐ̇ܲܪ\nܘܕܝܼܠܹܗ ܚܝܪܹܗ ܒܲܫܡܲܝܵܐ ܀ :ܕܲܒܼܚܲܕܼ ܪܸܡܙܵܐ ܕܲܚܝܵܪܹܗ\nܠܐܲܬܼܪܹܗ ܒܵܥܹ̇ܐ ܥܸܠܵܝܵܐ. :ܒܗܵܠܹܝܢ ܕܵܡܹ̇ܐ ܥܲܦܪܵܢܵܐ\nܐܲܝܟ ܕܲܒܼܐ̄̈ܪܵܙܵܐ ܠܒܼܵܪܘܿܝܵܐ ܀ :ܕܟܲܕܼ ܬܘܼܒܼ ܒܡܸܠܬܼܵܐ ܘܚܲܝܘܬܼܵܐ\nܦܵܩܹ̇ܕܼ ܐܵܦ ܗܘ̤ ܠܲܟܼܝܵܢܹ̈ܐ. :ܒܲܫܡܵܐ ܕܨܲܒܡܵܐ ܫܐܝܼܠܵܐܝܼܬܼ\nܟܲܢܝܹܗ ܠܐܵܕܼܵܡ ܩܲܕܼܡ̇ܝܵܐ ܀ :ܘܗܘ̤ܵܬܐ ܨܲܠܡܵܐ ܒܲܥܒܼܵܕܼܵܐ\nܒܲܡܫܝܼܚܵܐ ܐܵܕܼܵܡ ܕܲܬܼܪܹܝܢ. :ܗܵܪܟܵܐ ܫܸܩܠܲܬ̤ ܫܘܼܠܵܡܵܐ\nܗܵܝ̇ ܕܲܒܼܨܲܠܡܲܢ ܬܵܘ ܢܸܥܒܸܿܕܼ ܀ :ܕܫܲܩ̣ܠܹܗ ܠܨܲܠܡܹܗ ܒܵܪܘܿܝܵܐ\nܘܥܲܒܼܕܹܿܗ ܥܘܼܡܪܵܐ ܠܐܝܼܩܵܪܹܗ. :ܒܲܡܫܝܼܚܵܐ ܗܘ̤ܵܘ ܒܲܥܒܼܵܕܼܵܐ\nܡܘܼܠܟܵܢܹ̈ܐ ܕܲܠܘܵܬܼ ܐܵܕܼܵܡ ܀ :ܕܲܩ̣ܪܵܝܗܝ ܨܲܠܡܹܗ ܘܐܸܬܼܚܲܒܲܠ\nܗܦ݂ܲܟ ܘܐܸܬܼܚܲܕܲܬܼ ܒܲܡܫܝܼܚܵܐ ܀ :ܒܝܲܕܼ ܥܸܠܬܼܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ\nܬܢ̣ܵܐ ܪܲܒܿܘܼܬܹܗ ܕܦܲܪܕܲܝܣܵܐ. :ܕܐܵܕܼܵܡ ܢܸܕܲܥ ܐܝܼܩܵܪܹܗ\nܕܒܲܐܬܼܪܵܐ ܫܒܼܝܼܚܵܐ ܣܵܐܹ̇ܡ ܠܹܗ ܀ :ܥܒ݂ܲܕܼ ܠܲܡ ܡ̇ܪܝܵܐ ܐܲܠܵܗܵܐ\nܦܲܪܕܲܝܣܵܐ ܒܲܥܕܹܢ ܠܘܼܩܕܵܡ.","english":"He set him over all that he created, like a creator over his own. He is a father when he begets, and the begetter begets a son like himself. Like a father who begets a son in his eternity without beginning. He is a father in time, and in time the begetter begets a son. A being without time begets, and there is no time between him and his son. He makes something from something, and when it is not, he sets it in order. Like a maker who brings all into existence from nothing. He makes something from something and resembles the creator. All that is on earth looks, and his own looks to the heavens. With a single glance of his look he seeks his high place. In these he resembles the dust, as in mysteries he resembles the creator. For when again by word and life he commands also the orders. In the name of the will, in a manner of petition, he calls the first Adam. And the image became in the deed, in the Messiah, the second Adam. Here the perfection took, that which in our image was made. For the creator took his image and made it a dwelling for his honor. In the Messiah they were in the deed, the kingdoms alongside Adam. He called him his image and he was changed, and he was transformed and renewed in the Messiah. Through the cause of the image of Adam, the greatness of paradise was revealed. For Adam knew his honor, which he placed in a glorious place. The Lord God made for us paradise in the east before the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܲܒܼܵܐ","severity":"info","text":"The Syriac term ܐܲܒܼܵܐ (ʼabā) is used here in a Trinitarian sense, reflecting Narsai's emphasis on the Father as a distinct hypostasis who begets the Son without temporal interval.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܩܲܕܼܡ̇ܝܵܐ","severity":"info","text":"The reference to 'first Adam' and 'second Adam' in the Messiah echoes Pauline typology (cf. 1 Cor 15:45-49; Rom 5:12-21), a common theme in Syriac exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"The mention of paradise (ܦܲܪܕܲܝܣܵܐ) placed 'in the east before the beginning' reflects a traditional Syriac cosmological view of Eden as a pre-temporal sanctuary, often linked to the Temple and the eschatological restoration.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܡܫܝܼܚܵܐ","severity":"info","text":"The passage moves from a Trinitarian analogy (Father-Son begetting) to the creation of Adam and his transformation in the Messiah, forming a chiastic structure that links protology and Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܵܒܹ̇ܕܼ ܡܸܕܹܿܡ ܡ̣ܢ ܡܸܕܹܿܡ","severity":"info","text":"The phrase 'makes something from something' parallels the language of creatio ex materia, contrasting with the earlier 'from nothing' (ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ), a distinction Narsai uses to differentiate human making from divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܒܼܚܲܕܼ ܪܸܡܙܵܐ","severity":"caution","text":"The phrase 'with a single glance' (ܕܲܒܼܚܲܕܼ ܪܸܡܙܵܐ) is ambiguous: it may refer to Adam's upward gaze toward the heavens or to a divine act of creation; the context suggests the former, but the syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with a single glance' (ܕܲܒܼܚܲܕܼ ܪܸܡܙܵܐ) could be read as either Adam's glance or the creator's; the translation opts for Adam's. The term 'in the name of the will' (ܒܲܫܡܵܐ ܕܨܲܒܡܵܐ) is obscure; it may refer to a liturgical or exegetical formula."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܘܐܵܘܥܝܼ ܒܓܼܵܘܹܗ ܐܝܼܠܵܢܹ̈ܐ\nܕܥܵܗ̇ܢܝܼܢ ܣܲܓܼܝܼ ܠܡܹܐܟܼܘܼܠܬܵܐ ܀ :ܚܲܕܼ ܕܹܝܢ ܡܸܢܗܘܿܢ ܕܐܝܼܠܵܢܹ̈ܐ\nܣܵܡ̣ ܒܲܡܨܲܥܬܹܗ ܕܦܲܪܕܲܝܣܵܐ. :ܘܲܩܪ̣ܵܝܗܝ ܐܝܼܠܵܢܵܐ ܕܚܲܝܹ̈ܐ\nܕܢܸܩܢܸܐ ܒܹܗ ܐܵܕܼܵܡ ܚܲܝܹ̈ܐ ܀ :ܢܨ݂ܲܒܼ ܕܹܝܢ ܐܝܼܠܵܢܵܐ ܐ̄ܚܪܹܿܢܵܐ\nܘܲܩܪ̣ܵܝܗܝ ܝܵ̇ܕܲܥ ܘܵܠ̈ܝܵܬܼܵܐ. :ܕܝܼܕܲܥܬܼܵܐ ܕܟܲܣܝܵܐ ܒܐܵܕܼܵܡ\nܒܦܹܐܪܵܐ ܕܡܸܢܹܗ ܡܸܬܼܕܼܠܝܵܐ ܀ :ܬܢ̣ܵܐ ܥܲܠ ܢܸܒܼܥܵܐ ܕܢܵܦܹ̇ܩ ܗ̄ܘ̣ܵܐ\nܡ̣ܢ ܦܲܪܕܲܝܣܵܐ ܘܡܲܫܩܸܐ ܠܹܗ. :ܕܡ̣ܢ ܪܲܒܿܘܼܬܹܗ ܡܸܬܼܦܲܪܫܝܼܢ\nܐܲܪܒܿܥܵܐ ܢܸܒܼܥܹ̈ܐ ܠܟܼܠ ܦܸܢ̈ܝܵܢ ܀ :ܢܲܗܪܵܐ ܩܲܕܼܡ̇ܝܵܐ ܦܝܼܫܘܿܢ\nܕܚܵܕܲܪ ܠܐܲܪܥܵܐ ܕܲܚܘܝܼܠܵܐ. :ܕܬܲܡ̇ܢ ܕܲܗܒܼܵܐ ܘܒܹܪ̈ܘܿܠܹܐ\nܘܟܹܐܦܹ̈ܐ ܘܛܲܒܼܥܹ̈ܐ ܢܲܗܝܼܪܹ̈ܐ ܀ :ܢܲܗܪܵܐ ܬܸܢܝܵܢܵܐ ܓܝܼܚܘܿܢ\nܕܡܲܫܩܸܐ ܠܐܲܪܥܵܐ ܕܟܼܘܼܫܵܝܹ̈ܐ. :ܘܲܒܼܫܸܩܥܵܐ ܕܡܸܢܹܗ ܡܲܚܸܐ\nܠܡܸܨܪ̈ܵܝܣܹܐ ܘܡܸܕܼܝܵܢܵܝܹ̈ܐ ܀ :ܢܲܗܪܵܐ ܕܲܬܠܵܬܼܵܐ ܕܸܩܠܲܬܼ\nܕܲܥܒܼܝܼܕܼ ܐܝܼܙ ܓܲܕܵܐ ܠܐܵܬܼܘܿܪ. :ܘܡܸܬܼܬܼܒܲܣܡܝܼܢ ܡ̣ܢ ܚܲܠܝܘܼܬܹܗ\nܟܠܗܘܿܢ ܥܲܡܡܹ̈ܐ ܕܲܚܕܼܵܪܵܘܗܝ ܀ :ܦܪܵܬܼ ܕܹܝܢ ܢܲܗܪܵܐ ܪܒܼܝܼܥܵܝܵܐ\nܕܥܵܒܲ̇ܪ ܒܲܡܨܲܥܬܼܵܗ̇ ܕܐܲܪܪܥܵܐ. :ܘܝܵܗܹ̇ܒܼ ܢܲܦܫܹܗ ܠܦܲܠܵܝܹ̈ܐ\nܕܲܢܪܲܟܿܒܼܘܼܢ ܒܹܗ ܐܲܪ̈ܥܵܬܼܵܐ ܀ ܠܵܘ ܕܲܢܫܲܒܲܚ ܦܲܪܕܲܝܣܵܐ. ܐܸܫܬܲܥܝܼ ܢܒܼܝܼܵܐ ܗܵܠܹܝܢ. ܘܠܵܘ ܕܲܢܩܲܠܸܣ ܪܲܒܿܘܼܬܼܵܐ:\nܕܢܲܗܪ̈ܵܘܵܬܼܵܐ ܕܲܒܼܓܼܵܘܹܗ ܀ :ܠܚܲܝܠܹܗ ܕܒܼܵܪܘܿܝܵܐ ܐܲܘܪܸܒܼ\nܕܲܦܫܝܼ̈ܩܵܢ ܠܹܗ ܥܲܣ̈ܩܵܬܼܵܐ. :ܕܐܲܝܟܲܢ ܢܸܒܼܥܹܗ ܕܦܲܪܕܲܝܣܵܐ\nܒܓܼܵܘ ܝܲܡܵܐ ܥܵܒܲ̇ܪ ܨܹܐܕܲܝܢ ܀ :ܥܵܒܼ̇ܪܝܼܢ ܡܲܝ̈ܵܐ ܒܓܼܵܘ ܝܼܡܲܡܹ̈ܐ\nܘܠܵܐ ܚܵܠܛ̇ܝܼܢ ܡܲܝܵ̈ܐ ܒܡܲܝܵ̈ܐ. :ܘܣܵܗ̇ܕܵܐ ܗܵܕܹܐ ܠܪܲܒܿܘܼܬܹܗ\nܕܚܲܝܠܹܗ ܐܲܬܼܩܸܢ ܟܠܡܸܕܹܿܡ ܀","english":"He placed within it trees\nthat bear fruit abundant for food. One of the trees\nhe set in the middle of Paradise. And he called it the tree of life,\nfrom which Adam would obtain life. He also planted another tree\nand called it the knowledge of offspring. The knowledge hidden in Adam\nthrough the fruit from it is revealed. Then he went out to the spring that was to flow\nfrom Paradise and water it. From its greatness are divided\nfour rivers to all the regions. The first river remains\nto encircle the land of the living. There gold, beryl,\ngems, and bright pearls are found. The second river flows\nto water the land of the Indians. And from its stream it gives life\nto the Egyptians and the Medes. The third river, the Tigris,\nwhich made a channel for Assyria. And from its sweetness are refreshed\nall the peoples around it. The Euphrates, the fourth river,\nwhich passes through the middle of the land. And it gives itself to the sailors\nwho navigate upon it the lands. Not to praise Paradise do I recount these things,\nnor to extol the greatness\nof the rivers within it. But to the power of the Creator I ascribe\nthat the difficulties were made easy for him. For just as the river of Paradise\npasses through the midst of the sea, so waters pass through the seas\nand the waters do not mix with the waters. And this bears witness to his greatness,\nthat his power established everything.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'tree of life' (ܐܝܼܠܵܢܵܐ ܕܚܲܝܹ̈ܐ) echoes Genesis 2:9, where it is a central symbol of immortality in the Garden of Eden.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܵ̇ܕܲܥ ܘܵܠ̈ܝܵܬܼܵܐ","severity":"info","text":"The 'knowledge of offspring' (ܝܵ̇ܕܲܥ ܘܵܠ̈ܝܵܬܼܵܐ) likely alludes to the tree of knowledge in Genesis 2:9, though Narsai reinterprets it as revealing hidden knowledge through fruit.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܲܗܪ̈ܵܘܵܬܼܵܐ","severity":"info","text":"The four rivers (Tigris, Euphrates, and two others) correspond to the rivers of Paradise in Genesis 2:10-14, but Narsai expands them to water specific regions (India, Egypt, Medes, Assyria), reflecting late antique geographical lore.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from describing Paradise's trees and rivers to a theological reflection on the Creator's power, marked by the adversative 'Not to praise... but to the power' (ܠܵܘ ܕܲܢܫܲܒܲܚ... ܐܲܘܪܸܒܼ).","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܲܝ̈ܵܐ ܒܡܲܝܵ̈ܐ","severity":"info","text":"The motif of waters not mixing in the sea parallels a common patristic trope (e.g., Ephrem, Hymns on Paradise 11.5) used to illustrate divine power over nature.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܵ̇ܕܲܥ ܘܵܠ̈ܝܵܬܼܵܐ","severity":"caution","text":"The phrase 'knowledge of offspring' (ܝܵ̇ܕܲܥ ܘܵܠ̈ܝܵܬܼܵܐ) is ambiguous: it may refer to sexual knowledge (offspring) or to knowledge of 'generations' (ܘܵܠ̈ܝܵܬܼܵܐ can mean both). The translation 'offspring' is adopted here.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tree of life' and 'tree of knowledge' is conflated with the single tree in Paradise; the 'knowledge of offspring' may imply procreative knowledge or genealogical wisdom."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܐܹܝܘ ܪܸܡܙܵܐ ܕܢܵܛܲ̇ܪ ܡܲܝ̈ܵܐ\nܒܓܼܵܘ ܡܲܝܵ̈ܐ ܐܲܝܟ ܕܲܒܼܡܵܐܝܵܐ. :ܘܠܵܐ ܚܵܠܹ̇ܛ ܡܲܝ̈ܵܐ ܕܲܥܕܹܢ\nܒܡܲܝܵ̈ܐ ܫܓܼܝܼܫܹ̈ܐ ܕܲܬܼܗܘܿܡ̇ܐ ܀ :ܥܒܼܵܕܹ̈ܐ ܚܲܪ̈ܫܹܐ ܘܫܲܬܿܝܼܩܹ̈ܐ\nܩܵܥܹ̇ܝܢ ܟܠܫܵܥ ܥܲܠ ܚܲܝܠܹܗ. ܟܲܕܼ ܡܲܠܦܝܼܢ ܠܲܡܠܝܼܠܘܼܬܼܵܐ. ܕܗܵܐ ܥܵܒܼܘܿܕܼܵܐ ܒܲܥ̇ܒܼܵܕܵܘ̈ܗܝ ܀ :ܝܘܼܠܦܵܢܵܐ ܕܡܠܸܐ ܚܲܝܹ̈ܐ\nܓܠ̣ܵܐ ܠܲܢ ܫܲܪܒܹܿܗ ܕܦܲܪܕܲܝܣܵܐ. :ܘܬܲܫܥܝܼܬܼܵܐ ܕܥܲܠ ܐܝܼܠܵܢܵܐ\nܠܲܡܠܝܼܠܘܼܬܼܵܐ ܩܲܪܸܒܼܬܲܢ ܀ :ܒܥܸܠ̈ܠܵܬܼܵܐ ܨܒܼܵܐ ܕܲܢܚܲܟܸܿܡ\nܒܵܪܘܿܝܵܐ ܠܲܡܠܝܼܠܘܼܬܲܢ. :ܘܐܲܝܟ ܕܲܠܫܲܒܼܪܹ̈ܐ ܒܠܘܼܚܵܡܵܐ\nܠܚܹܐܪܘܼܬܼܵܐ ܕܒܲܢ ܐܵܘܕܲܥ ܠܲܢ ܀ :ܠܪ̈ܘܼܚܵܢܹܐ ܒܝܲܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܐܲܠܸܦ ܕܐܝܼܬܼܝܵܐ ܗ̄ܘ̣ ܘܥܵܒܼܘܿܕܼܵܐ ܗ̄ܘ̣. :ܘܠܲܢ ܒܲܟܼܝܵܢܵܐ ܚܲܟܸܿܡ ܠܲܢ\nܕܲܓܠ̣ܵܐ ܒܲܢ ܥܲܠ ܟܲܣܝܘܼܬܹܗ ܀ :ܒܪܵܫܝܼܬܼ ܠܐܲܪܥܵܐ ܘܠܲܫܡܲܝܵܐ\nܬܲܩܸܢ ܟܲܕܼ ܠܵܐ ܐܝܼܬܲܝܗܘܿܢ. :ܘܥܲܡܹܗ ܕܚܲܝܠܵܐ ܕܲܒܼܪܵܫܝܼܬܼ\nܗܘ̤ܵܘ ܚܲܝܠܹ̈ܐ ܡܸܬܼܝܲܕܼܥܵܢܹ̈ܐ ܀ :ܒܪ̣ܵܐ ܢܲܗܝܼܪܹ̈ܐ ܟܲܕܼ ܡܲܫܡܲܥ\nܩܵܠܵܐ ܠܟܸܢܫܹ̈ܐ ܕܪ̈ܘܼܚܵܢܹܐ. :ܘܒܲܗܘܵܝܹܗ ܕܢܘܼܗܪܵܐ ܐܲܠܸܦ\nܕܗܘ̤ ܨܲܒܸܿܬܼ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܥܒ݂ܲܕܼ ܡ̣ܢ ܡܲܝ̈ܵܐ ܠܲܪܩܝܼܥܵܐ\nܘܐܲܛܥܸܢ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡܸܢܹܗ. :ܘܨܲܒܿܬܹܗ ܒܛܲܒܼܥܹ̈ܐ ܢܲܗܝܼܪܹ̈ܐ\nܨܸܒܼܬܵܐ ܕܚܵ̇ܫܚܵܐ ܠܲܡܠܝܼܠܹ̈ܐ ܀ :ܟܲܢܸܫ ܡܲܝ̈ܵܐ ܡ̣ܢ ܐܲܪܥܵܐ\nܠܩܸܒܼܝܵܐ ܕܝܲܡܡܹ̈ܐ ܘܲܬܼܗܘܿܡܹ̈ܐ. :ܘܨܲܒܿܬܼܵܗ̇ ܒܙܲܪ̈ܥܹܐ ܘܒܼܐܝܼܠܵܢܹ̈ܐ\nܠܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܘܕܲܒܼܥܝܼܪܵܐ ܀ :ܐܲܪܚܸܫܘ ܡܲܝ̈ܵܐ ܚܲܝ̈ܘܵܬܼܵܐ\nܘܝܸܠܕܲܬ̤ ܐܲܪܥܵܐ ܟܠ ܓܸܢܣܝܼ̈ܢ. :ܘܲܒܼܬܼܘܼܩܵܢܹ̈ܐ ܫܲܬܿܝܼܩܹ̈ܐ\nܚܲܟܸܿܡ ܣܲܓܿܝܼ ܠܲܡܠܝܼܠܹ̈ܐ ܀","english":"What sign does the nature of the waters show within the waters, as in a mirror? And the waters of the Garden do not mingle with the turbulent waters of the abyss. Silent and tranquil deeds ever proclaim his power, while they teach speech that this is the Creator by his deeds. The teaching of the tree of life has revealed to us the account of Paradise, and the history concerning the tree has brought speech near to us. The Creator desired to make our speech wise through causes, and as to children with a riddle he made known to us the freedom of our will. Through his signs he taught the spirits that he is the one who is and the Creator, and he made us wise through the visible, revealing to us what is hidden in his concealment. In the beginning he established the earth and the heavens when they did not exist, and with the power of the beginning there were known powers. He created lights while making a sound heard to the movements of the spirits, and through the coming into being of light he taught that he is the one who establishes their standing. He made the firmament from the waters and suspended waters above it, and his establishing with bright natures is a needful establishment for speech. He gathered waters from the earth into the bosom of the seas and the abyss, and its establishment with seeds and trees is for the life of man and beast. The waters brought forth living creatures, and the earth bore all species, and through silent signs he greatly made wise the speech.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܲܝ̈ܵܐ ܕܲܥܕܹܢ","severity":"info","text":"The phrase 'waters of the Garden' (ܡܲܝ̈ܵܐ ܕܲܥܕܹܢ) refers to the spring flowing from Paradise, contrasting with the 'turbulent waters of the abyss' (ܡܲܝܵ̈ܐ ܫܓܼܝܼܫܹ̈ܐ ܕܲܬܼܗܘܿܡ̇ܐ). This distinction underscores the purity of Paradise against primordial chaos.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܠܲܡܠܝܼܠܘܼܬܼܵܐ","severity":"info","text":"The term ܠܲܡܠܝܼܠܘܼܬܼܵܐ (speech, rationality) is a key concept in Narsai's anthropology, denoting the rational faculty that the Creator instills through signs. It appears repeatedly, linking creation's order to human understanding.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ","severity":"info","text":"The phrase ܒܪܵܫܝܼܬܼ (in the beginning) echoes Genesis 1:1 (Peshitta: ܒܪܵܫܝܼܬܼ ܒܪܵܐ ܐܲܠܵܗܵܐ). Narsai uses it to frame the creation of earth and heavens, aligning his exegesis with the biblical account.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܝ̈ܵܐ ܠܥܸܠ ܡܸܢܹܗ","severity":"info","text":"The description of waters suspended above the firmament (ܡܲܝ̈ܵܐ ܠܥܸܠ ܡܸܢܹܗ) reflects a cosmological model common in Syriac tradition, derived from Genesis 1:6-7 and elaborated in works like the Cave of Treasures, positing waters above the sky.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܠܲܢ ܒܲܟܼܝܵܢܵܐ ܚܲܟܸܿܡ ܠܲܢ","severity":"info","text":"The passage shifts from describing creation's signs to their pedagogical purpose: 'he made us wise through the visible' (ܘܠܲܢ ܒܲܟܼܝܵܢܵܐ ܚܲܟܸܿܡ ܠܲܢ). This marks a transition from narrative to didactic reflection, a common structural feature in Narsai's memre.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܠܫܲܒܼܪܹ̈ܐ ܒܠܘܼܚܵܡܵܐ","severity":"info","text":"The simile 'as to children with a riddle' (ܐܲܝܟ ܕܲܠܫܲܒܼܪܹ̈ܐ ܒܠܘܼܚܵܡܵܐ) parallels Narsai's homily On the Nativity (ed. McLeod), where he uses similar imagery to describe divine pedagogy through enigmas, emphasizing the Creator's indirect teaching.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'knowledge of offspring' (ܝܼܕܲܥܬܵܐ ܕܝܲܠܕܵܐ) in the previous passage is ambiguous: it may refer to sexual knowledge or generational knowledge. The reading taken here follows the English draft's 'knowledge of offspring' as a reference to procreative awareness."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܥܒ݂ܲܕܼ ܠܲܟܼܝܵܢܲܢ ܡ̣ܢ ܐܲܪܥܵܐ\nܘܲܢܦ݂ܲܚ ܒܲܢ ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ. :ܘܲܒܼܚܘܼܒܵܐ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ\nܐܸܣ݂ܲܪ ܚܲܪ̈ܫܹܐ ܘܲܡܠܝܼܠܹ̈ܐ ܀ :ܗܵܠܹܝܢ ܟܠܗܘܿܢ ܬܘܼܩܵܢܹ̈ܐ\nܟܣܹܝܢ ܗ̄ܘ̣ܵܘ ܡܸܡܬܼܘܿܡ ܒܝܼܕܲܥܬܹܗ. :ܘܲܠܓܸܠܝܵܐ ܐܲܝܬܿܝܼ ܐܸܢܘܿܢ\nܘܚܵܘܝܼ ܚܘܼܒܹܿܗ ܠܩܸܢܝܵܢ̈ܘ̈ܗܝ ܀ :ܩܲܕܿܝܼܡ ܗ̄ܘ̣ܵܐ ܕܹܝܢ ܨܸܒܼܝܵܢܹܗ\nܠܬܼܘܼܩܵܢܵܘ̈ܗܝ ܥܲܡ ܐܝܼܬܼܘܼܬܹܗ. :ܘܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܥܲܕܼܠܵܐ ܢܸܒܼܪܸܐ\nܕܲܟܼܡܵܐ ܟܝܵܢܹ̈ܐ ܥܵܒܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܀ :ܡܦܵܣ ܗ̄ܘ̣ܵܐ ܕܲܬܼܪܹܝܢ ܬܘܼܩܵܢܹ̈ܐ\n:ܥܵܗ̇ܢܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܠܝܼܠܘܼܬܼܵܐ\n:ܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܠܡܵܝܘܿܬܹ̈ܐ\nܘܲܫܡܲܝܵܐ ܠܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ ܀ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܚܘܼܫܵܒܲܝ̈ܗܘܿܢ:\nܕܲܡܠܝܼܠܹ̈ܐ ܥܲܕܼܠܵܐ ܢܸܗܘܘܿܢ. :ܘܲܓܲܠ̈ܝܵܢ ܗ̄ܘܲܝ̈ ܠܹܗ ܟܲܣ̈ܝܵܬܼܵܐ\nܕܲܒܼܵܬܲܪ ܙܲܒܼܢܵܐ ܡܸܣܬܲܥܪ̈ܵܢ ܀ :ܒܟܼܠ ܕܲܗܘ̤ܵܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ\nܥܲܕܼܠܵܐ ܢܹܐܬܸܐ ܠܲܗܘܵܝܵܐ. :ܘܲܡܣܲܝܟܼܝܼܢ ܗ̄ܘ̣ܵܘ ܒܝܼܕܲܥܬܹܗ\nܥܒܼܵܕܹ̈ܐ ܕܡܸܢܹܗ ܗܵܘܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܀ :ܠܵܘ ܣܘܼܢܩܵܢܹܗ ܐܸܬܼܡܲܠܝܼ\nܕܠܲܝܬܿܝܼ ܒܪܝܼܬܼܵܐ ܠܲܗܘܵܝܵܐ. :ܨܸܒܼܝܵܢܹܗ ܟܲܣܝܵܐ ܚܵܘܝܼ\nܕܲܟܼܡܵܐ ܪܵܚܹ̇ܡ ܠܩܸܢܝܵܢܵܘ̈ܗܝ ܀ :ܗܘ̤ ܢܸܒܼܥܵܐ ܗ̄ܘ̣ ܕܲܡܠܸܐ ܚܲܝܹ̈ܐ\nܕܲܩܢܸܐ ܗ̄ܘ̣ ܚܲܝܼ̈ܐ ܒܲܟܼܝܵܢܹܗ. :ܘܡ̣ܢ ܠܵܐ ܡܸܕܲܡ ܬܲܩܸܢ ܟܠ\nܘܝܲܗ̣̄ܒܼ ܚܲܝܘܼܬܼܵܐ ܒܲܠܝܼܠܹ̈ܐ ܀ :ܥܘܼܬܼܪܹܗ ܐܝܼܬܼܵܘܗܝ ܨܸܒܼܝܵܢܹܗ\nܘܓܲܙܹܗ ܪܲܒܵܐ ܚܘܼܫܵܒܹܗ. :ܘܟܲܕܼ ܠܵܐ ܫܲܐ̣ܠܘܼܗܝ ܢܵܣܘܿܒܹ̈ܐ\nܦܬ݂ܲܚ ܣܝܼܡܵܬܹ̈ܗ ܘܐܲܥܬܲܪ ܟܠ ܀ :ܦܪܝܼܣ ܚܘܼܒܹܿܗ ܥܲܠ ܒܸܪ̈ܝܵܬܹܗ\nܘܣܵܥܲ̇ܪ ܟܠܝܘܿܡ ܩܸܢܝܵܢܵܘ̈ܗܝ. :ܘܢܵܛܲ̇ܪ ܪܸܡܙܹܗ ܠܲܟܼܝܵܢܹ̈ܐ\nܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܫܲܘܝܵܐܝܼܬܼ ܀","english":"He made the waters from the earth and breathed into them the spirit of life. And in the love for their kind he bound the mute and the speaking. All these signs were hidden from anyone by his knowledge. And he brought them to light and showed his love to his creatures. Before his will, indeed, was for his signs to be with his essence. And he knew beforehand how many natures he would make. He was fitting that two signs would be united to speech: the dwelling of the earth for the mortal and the heaven for the immortal. He knew their thoughts, that the speaking would be beforehand. And the hidden things were revealed to him that would be accomplished after a time. In everything that was to be created, he came into being beforehand. And the deeds that would be from him were arranged in his knowledge. Not his desire was fulfilled that there is no creation to come into being. His hidden will shows how much he loves his creatures. He is the one who desired to fill with life the one who was living in his nature. And from nothing he established all and gave life to the mute. His wealth is his will and his great treasure is his thought. And when the aged did not ask him, he opened his treasures and enriched all. He spread his love over his creatures and daily accomplishes his creatures. And he keeps his sign for the waters, the speaking and the mute equally.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the Creator's foreknowledge and hidden will, emphasizing that all creation was preordained in his thought before actualization.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'spirit of life' (rūḥā d-ḥayyē) echoes the biblical ruach hayyim, connoting both the breath of life and the Holy Spirit, a common Syriac theological motif.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̣ܢ ܠܵܐ ܡܸܕܲܡ ܬܲܩܸܢ ܟܠ","severity":"info","text":"The phrase 'from nothing he established all' (men lā meddem taqqen kol) directly alludes to the doctrine of creatio ex nihilo, foundational in Syriac hexaemeral literature.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between 'mute' (ḥaršē) and 'speaking' (məlīlē) creatures reflects a common Syriac cosmological trope, where mute beings (animals, waters) and speaking beings (humans) are both recipients of divine love.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit within Narsai's homily, transitioning from the description of the waters and Paradise to a theological reflection on divine omniscience and providence.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܥܘܼܬܼܪܹܗ","severity":"caution","text":"The term 'wealth' (ʿuṯrēh) is ambiguous: it may refer to divine abundance or to a specific theological concept of God's treasure of wisdom; the translation follows the Syriac context of hidden will and thought.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he bound the mute and the speaking' may refer to the union of different orders of creation or to a specific typological pairing; the reading taken is that of divine love encompassing all kinds.","The term 'aged' (ʿāsōbē) is unclear: it could refer to the patriarchs, angels, or simply 'the elders'; the translation assumes a generic reference to those who did not ask."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܣܵܡ̣ ܢܵܡܘܿܣܵܐ ܠܡܵܝܘܿܬܹ̈ܐ\nܕܐܸܢ ܢܵܛ̇ܪܝܼܢ ܠܹܗ ܚܵܐܹ̇ܝܢ ܒܹܗ. :ܘܐܲܩܝܼܡ ܚܲܝܠܹܗ ܪܘܼܚܵܢܵܐ\nܠܬܸܫܡܸܫܬܵܐ ܕܣܘܼܢܩܵܢܲܝ̈ܗܘܿܢ ܀ :ܗܵܠܹܝܢ ܡܸܡܬܼܘܿܡ ܣܝܼ̈ܡܵܢ ܗ̣̄ܘܲܝ̈\nܕܡܸܣܬܲܥܪ݁ܵܢ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ. :ܘܒܼܝܼܕܲܥܬܼܵܐ ܕܠܵܐ ܡܸܬܿܕܲܪܟܵܐ\nܬܲܚܸܡ ܙܲܒܼܢܹ̈ܐ ܠܲܥ̇ܒܼܵܕܼܵܘ̈ܗܝ ܀ :ܟܠܗܘܿܢ ܟܲܟܼܪܸܙ ܟܲܣܝܘܼܬܹܗ\nܒܓܲܠ̈ܝܵܬܼܵܐ ܕܲܥܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ. :ܟܲܕܼ ܬܵܢܹ̇ܝܢ ܥܲܠ ܪܲܒܿܘܼܬܹܗ\nܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܒܪ̈ܲܗܛܲܝܗܘܿܢ ܀ :ܠܹܗ ܚܲܝܵܒܼܝܼܢ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܬܵܘܕܲܝܼܬܼܵܐ ܥܲܠ ܡ̇ܘܗܲܒܼܬܹܗ. :ܕܲܒܼܪ̈ܲܚܡܹܐ ܨܲܒܸܿܬܼ ܐܸܢܘܿܢ\nܒܚܘܼܒܵܐ ܢܵܘܕܿܘܿܢ ܠܐܝܼܬܼܘܼܬܹܗ ܀ :ܠܵܘ ܣܘܼܢܩܵܢܹܗ ܡܸܬܼܡܲܠܸܐ\nܡ̣ܢ ܬܵܘܕܲܝܼܬܼܵܐ ܕܲܥܒܼܝܼܕܹ̈ܐ. :ܬܵܘܕܲܝܼܬܼܵܐ ܠܲܢ ܝܘܼܬܼܪܵܢܵܐ ܗ̄ܝܼ\nܘܠܹܗ ܕܝܼܠܹܗ ܠܵܐ ܡܸܬܼܒܲܥܝܵܐ ܀ :ܡܲܢ̣ܘܼ ܩܲܠܸܣ ܠܲܟܼܝܵܢܹܗ\nܟܲܕܼ ܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܡܬܼܘܿܡ̇ܐܝܼܬܼ. :ܘܡܲܢ ܩܲܪܸܒܼ ܠܹܗ ܬܸܫܒܿܘܿܚܬܵܐ\nܥܲܕܼܠܵܐ ܢܸܒܼܪܸܐ ܒܸܪ̈ܝܵܬܼܵܐ ܀ :ܫܘܼܒܼܚܹܗ ܐܝܼܬܼܵܘܗܝ ܒܲܟܼܝܵܢܹܗ\nܘܪܘܼܡܪܵܡܹܗ ܥܲܡ ܐܝܼܬܼܘܼܬܹܗ. :ܘܠܵܐ ܙܲܥܲܪ ܐܵܦܠܵܐ ܝܵܪܹܒܼ\nܕܪܵܡ ܗ̄ܘ̣ ܟܝܵܢܹܗ ܡ̣ܢ ܗܵܠܹܝܢ ܀ :ܠܲܢ ܗ̄ܘ̣ ܡ̇ܘܪܸܒܼ ܟܲܕܼ ܩܵܪܹܐ\nܘܲܡܩܲܪܸܒܼ ܠܲܢ ܠܝܼܕܲܥܬܹܗ. :ܕܡ̇ܐ ܕܝܼܕܲܥܢܵܝܗܝ ܢܸܬܸܿܠ ܠܲܢ\nܡܲܠܟܿܘܼܬܼܵܐ ܚܠܵܦ ܬܵܘܕܲܝܼܬܼܵܐ ܀ :ܒܚܘܼܒܵܐ ܕܢܲܦܫܵܐ ܢܵܘܕܸܿܐ ܠܹܗ\nܠܥܵܒܼ̇ܘܿܕܼܵܐ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ. :ܕܡܸܛܠܵܬܲܢ ܬܲܩܸܢ ܟܠ\nܠܹܗ ܬܵܘܕܲܝܼܬܼܵܐ ܡ̣ܢ ܟܝܼܠܹܗ ܀","english":"He established a law for the waters, that if one of them should preserve it, it would live in it. And he set his power, the spirit, for the service of their natures. These were signs from him, that they might be stirred according to his will. And with a knowledge that cannot be grasped, he confined the seasons for his works. All of them proclaimed his hiddenness through the revelations of the works of his hands. While the sun and the moon marvel at his greatness in their courses. To him his creatures owe thanksgiving for his gift. For by mercy he gathered them in love, and they confess his essence. His nature is not filled by the thanksgiving of the created. Thanksgiving is not a surplus for you, and for him it is not needed, for it is his own. Who can praise his nature, when it is from eternity? And who can offer him glory, until the creatures are created? His glory is in his nature, and his exaltation is with his essence. And it neither diminishes nor increases, for his nature is higher than these. It is not he who increases when he is called, and he brings you to his knowledge. For what you know of him, he gives you the kingdom in exchange for thanksgiving. In love of self, he confesses to the creator over his creatures. So that for your sake everything may be established, thanksgiving to him from his measure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes God's establishment of a law for waters and the role of the spirit in serving natures, emphasizing that signs and seasons are set by an ungraspable knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܵܘܕܲܝܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܵܘܕܲܝܼܬܼܵܐ (tawdīṯā) means 'thanksgiving' or 'confession,' here used in a theological sense of creatures acknowledging God's gift and essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܵܡ̣ ܢܵܡܘܿܣܵܐ ܠܡܵܝܘܿܬܹ̈ܐ","severity":"info","text":"The phrase 'established a law for the waters' echoes Genesis 1:6-7, where God separates waters and sets them in order, a common typological reference in Syriac hexaemeral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai's On Creation III reflects the Syriac exegetical tradition of Ephrem and the School of Nisibis, emphasizing God's hiddenness and the inadequacy of human praise, a theme in anti-Arian polemics.","cites":[{"key":"ed:dsc-89","label":"source edition: On Creation III","url":"https://syriaccorpus.org/89"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from God's cosmic ordering (law, spirit, seasons) to a theological reflection on the nature of thanksgiving and glory, culminating in a paradox: God's nature is self-sufficient and not increased by praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܘ ܣܘܼܢܩܵܢܹܗ ܡܸܬܼܡܲܠܸܐ","severity":"caution","text":"The phrase 'His nature is not filled by the thanksgiving of the created' may be ambiguous: it could mean God's nature is not completed by praise, or that thanksgiving does not exhaust God's nature. The reading here takes it as the former, consistent with Narsai's apophatic emphasis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܵܘ ܣܘܼܢܩܵܢܹܗ ܡܸܬܼܡܲܠܸܐ' could be read as either 'his nature is not filled' or 'his nature is not completed,' with implications for whether thanksgiving is seen as insufficient or as not adding to God's essence. The translation opts for 'not filled,' aligning with the subsequent denial of increase or decrease."],"confidence":"high","notes":[]}]}