{"slug":"dsc-90","id":"syriac:dsc:dsc-90","title":"On Creation I","title_source":"On Creation I","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:03Z","cost_usd":0.013316},"source":{"registry_id":"syriac:dsc:dsc-90","work_id":"dsc-90","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/90"},"stats":{"passages":21,"english_words":5695,"coptic_letters":0,"source_letters":12208,"commentary_units":118,"commentary_kinds":8,"derived_notes":1,"ambiguities":33,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"dsc-90","abstract":"On Creation I is a memrā (verse homily) in isosyllabic couplets attributed to Narsai (d. ca. 500), a major poet-theologian of the Church of the East. Composed in Syriac, the poem belongs to the hexaemeral genre, expounding the biblical creation narrative in a liturgical register. It survives in East Syriac manuscripts from the 13th–14th centuries, often collected with other memrē by Narsai. The work was used in the East Syriac liturgical cycle for the season of Creation (Qānam). The edition provides no translation or commentary; readers without Syriac must rely on an English draft that may obscure poetic and theological nuances.","historical_context":"Narsai (d. ca. 500) was a leading figure of the School of Edessa and later the School of Nisibis, centers of East Syriac theological and exegetical tradition. On Creation I reflects the hexaemeral tradition popular in Syriac Christianity, exemplified by Ephrem the Syrian and later developed by Narsai. The poem’s homiletic and didactic register suggests it was composed for liturgical performance, likely during the season of Qānam, which commemorates creation. The earliest surviving manuscripts date to the 13th–14th centuries, transmitted in East Syriac scriptoria. The work’s attribution to Narsai rests on manuscript colophons and stylistic criteria, but no external witness confirms the date of composition. The text was not widely known outside East Syriac circles until modern editions.","significance":"On Creation I exemplifies the East Syriac hexaemeral tradition, blending biblical exegesis with liturgical poetry. It illuminates Narsai’s theological emphasis on the ordered structure of creation and the role of the divine Word. The poem’s use in the Qānam liturgy underscores its communal function, while its survival in late manuscripts highlights the continuity of Syriac literary traditions.","timeline":[{"date":"ca. 500","event":"Death of Narsai; traditional date for composition of On Creation I"},{"date":"5th–6th c.","event":"Flourishing of the School of Edessa and Nisibis, Narsai’s intellectual milieu"},{"date":"13th–14th c.","event":"Earliest extant manuscripts of On Creation I"},{"date":"19th–20th c.","event":"Modern editions of Narsai’s memrē published by scholars such as Alphonse Mingana"}],"relations":[{"work":"Ephrem the Syrian, Hymns on Paradise","relation":"Precedent in Syriac hexaemeral poetry; shared motifs of angelic watchers and divine command","key":"","label":null,"url":null},{"work":"Narsai, On Creation II","relation":"Part of a series of memrē on creation; similar structure and themes","key":"","label":null,"url":null},{"work":"Genesis 1:1–3","relation":"Biblical source; Narsai amplifies the creation narrative with poetic elaboration","key":"","label":null,"url":null},{"work":"East Syriac Qānam liturgy","relation":"Liturgical context; the memrā was read during the season of Creation","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the attributed author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Religious community that transmitted and used the work"},{"key":"wikipedia:Hexaemeron","label":"Hexaemeron","url":"https://en.wikipedia.org/wiki/Hexaemeron","reason":"Genre of creation commentary to which this memrā belongs"},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition of the work"}],"cautions":["Attribution to Narsai is traditional but not externally confirmed; based on manuscript colophons and stylistic criteria.","Earliest manuscripts date from the 13th–14th centuries, leaving a gap of several centuries from the supposed date of composition.","The edition relies on a single base manuscript; variant readings from other witnesses are not collated.","The English draft may obscure poetic and theological nuances of the Syriac original."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00046,"generated":"2026-11-15T03:24:30Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/90"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8592"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-90","status":"pass","blocking":[],"warnings":[],"stats":{"passages":21,"translated":21,"commentary_passages":21,"commentary_units":118,"english_words":5695,"source_letters":19045,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a memrā in isosyllabic couplets, typical of Narsai’s liturgical poetry. Its register is homiletic and didactic, not speculative or philosophical.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Narsai (d. ca. 500) rests on manuscript colophons and internal stylistic criteria. No external witness confirms the date of composition; the earliest manuscripts are from the 13th–14th centuries.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in East Syriac manuscripts, often bound with other memrē of Narsai. The edition follows a single base manuscript; variant readings from other witnesses are not collated.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā was used in the East Syriac liturgical tradition, likely read during the season of Creation (Qānam). Its hexaemeral theme aligns with the liturgical cycle of the Church of the East.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"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 without Syriac must rely on the English draft, which may obscure poetic and theological nuances.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 21 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":21},"term_index":[],"citations":{"ed:dsc-90":{"label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܲܒܼܪܝܼܬܼܵܐ\nܡܐܡܪܐ ܕܬܠܬܝܢ ܘܫܬܐ\nܬܘܼܒܼ ܥܲܠ ܬܘܼܩܵܢܵܐ ܕܲܒܼܪܝܼܬܼܵܐ\n:ܐܝܼܬܼܝܵܐ ܕܨܲܒܸܿܬܼ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܒܪܸܡܙܵܐ ܕܚܲܝܠܹܗ\nܒܝܲܕܼ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ ܀ :ܒܪܵܫܝܼܬܼ ܬܲܩܸܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܘܡܲܝ̈ܵܐ ܘܐܵܐܲܪ\nܘܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ ܘܢܘܼܗܪܵܐ ܘܚܸܫܟܵܐ ܕܲܦܝܼܣ ܥܲܠ ܟܠ ܀ :ܒܪ̣ܵܗ̇ ܠܲܒܼܪܝܼܬܼܵܐ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܒܪܸܡܙܵܐ ܙܥܘܿܪܵܐ\nܘܐܲܝܟ ܕܲܒܼܢܲܚܬܵܐ ܟܲܣܝܼ ܐܲܦܹ̈ܝܗ̇ ܒܝܲܕܼ ܚܸܫܘܿܟܼܵܐ ܀ :ܬܲܗܪܵܐ ܪܲܒܵܐ ܣܲܥ݂ܲܪ ܒܵܪܘܿܝܵܐ ܒܪܹܫ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܕܲܒܼܢܵܐ ܒܲܝܬܵܐ ܘܐܲܛܸܡ ܟܵܘܵܘ̈ܗܝ ܘܲܡ̣ܠܵܝܗܝ ܚܸܫܟܵܐ ܀ :ܒܝܲܕܼ ܥܸܠ̈ܠܵܬܼܵܐ ܨܒܼܵܐ̣ ܕܲܢܒܲܕܸܿܩ ܥܲܠ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܲܠܝܘܼܠܦܵܢܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ ܬܲܗܝܼ ܥܒܼܵܕܵ̇ܘ̈ܗܝ ܀ :ܒܪܹܝܢ ܗ̄ܘ̣ܵܘ ܟܸܢܫܹ̈ܐ ܕܲܡܫܲܝܵܢܹ̈ܐ ܒܪܵܫܝܼܬܼ ܕܲܗܘ̤ܵܬܼ\nܘܲܠܝܘܼܠܦܵܢܗܘܿܢ ܐܲܡܫܲܥ ܩܵܠܵܐ ܕܢܸܗܘܸܐ ܢܘܼܗܪܵܐ ܀ :ܢܸܗܘܸܐ ܢܘܼܗܪܵܐ ܡܲܢܗܲܪ ܟܠܵܐ ܩܥ̣ܵܐ ܒܵܪܘܿܝܵܐ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܲܫܡܲܝܵܢܹ̈ܐ ܠܡܸܫܡܲܥ ܬܲܗܪܵܐ ܀ :ܐܘܿ ܫܝܼܦܘܿܪܵܐ ܕܩܵܠ ܒܵܪܘܿܝܵܐ ܕܐܲܙܥܸܩ ܡܸܢܫܹܠܝ\nܘܐܲܪܗܸܒܼ ܐܢܘܿܢ ܠܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ ܒܩܵܠ ܢܸܥ̈ܡܵܬܹܗ ܀ :ܐܘܿ ܦܘܼܩܕܵܢܵܐ ܕܥܲܡ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܗܘ̤ܵܐ ܣܘܼܥܪܵܢܵܐ\nܐܘܿ ܐܘܼܡ̇ܢܵܐ ܕܥܲܡܠܹܗ ܪܸܡܙܹܗ ܒܟܼܠܡܵܐ ܕܲܥܒ݂ܲܕܼ ܀ :ܢܸܗܘܸܐ ܢܘܼܗܪܵܐ ܢܲܚܬܵܐ ܦܲܐܝܵܐ ܕܲܡܨܲܒܸܿܬܼ ܟܠ\nܘܒܹܗ ܢܸܬܼܟܲܣܘܿܢ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܘܟܼܠܡܵܐ ܕܲܒܼܗܘܿܢ ܀ :ܫܠܸ̣ܡ ܣܘܼܥܪܵܢܵܐ ܥܲܡ ܦܘܼܩܕܵܢܵܐ ܘܲܗܘ̤ܵܐ ܢܘܼܗܪܵܐ\nܘܪܲܕܼܦܹܗ ܠܚܸܫܟܵܐ ܘܐܲܦܨܲܚ ܠܐܵܐܲܪ ܕܲܟܼܡܝܼܪܵܐ ܗ̣̄ܘܵܬܼ ܀","english":"On the Foundation of Creation\nMemra Thirty-Six\nAgain, on the Foundation of Creation\n\nThe essence of the Creator established height and depth by the sign of His power,\nthrough the instrument of the voice, desiring to investigate His foundations.\nIn the beginning, He fixed heaven and earth, water and air,\nand the stars of the height, and light and darkness, which was spread over all.\nHe created creation from nothing by a small sign,\nand as in a moment, He concealed its face by means of darkness.\nThe great wonder the Creator wrought at the beginning of His foundations:\nHe built a house and closed its windows and filled them with darkness.\nThrough causes, He desired to investigate His foundations,\nand for the teaching of rationality, His works were made ready.\nThe stars of the heavens were created at the beginning of existence,\nand to their teaching, the voice of \"Let there be light\" was joined.\n\"Let there be light\" illuminates all, the Creator cried out,\nand He summoned the watchers of the heavens to hear the wonder.\nO the beauty of the voice of the Creator, which resounded from His mouth,\nand it roused the watchers of the height with the sounds of His words.\nO the command that with the instrument of the voice became the working,\nO the sign of His labor, His sign in the word that He made.\n\"Let there be light\" became a beautiful foundation that holds all,\nand in it, height and depth and the word that is in them were covered.\nThe working was completed with the command, and light became,\nand it pursued darkness and cleared the air, which had been dark.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܼܩܵܢܵܐ","severity":"info","text":"The Syriac term ܬܘܼܩܵܢܵܐ (tuqāṯā) is rendered 'foundation' in the English draft, but it also carries the sense of 'establishment' or 'constitution' of creation, reflecting Narsai's interest in the ordered structure of the cosmos.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"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 (Gen 1:1, 'In the beginning'), aligning Narsai's poetic account with the biblical creation narrative.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪ̄ܬܼ ܩܵܠܵܐ (barṯ qālā, 'instrument of the voice') likely refers to the divine Word or command as a creative agent, a concept central to Syriac theological reflection on creation ex nihilo.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸ̣ܡ ܣܘܼܥܪܵܢܵܐ","severity":"info","text":"The line 'The working was completed with the command' (ܫܠܸ̣ܡ ܣܘܼܥܪܵܢܵܐ ܥܲܡ ܦܘܼܩܕܵܢܵܐ) marks a structural closure, summarizing the creative act and transitioning to the result: light dispelling darkness.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܸܗܘܸܐ ܢܘܼܗܪܵܐ","severity":"info","text":"The repeated cry 'Let there be light' (ܢܸܗܘܸܐ ܢܘܼܗܪܵܐ) parallels the divine fiat in Gen 1:3, but Narsai amplifies it as a performative command that rouses the watchers (angels) and structures creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ","severity":"info","text":"The 'watchers of the height' (ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ) are angelic beings, a motif common in Syriac literature (e.g., Ephrem, Narsai) where angels witness and participate in the cosmic drama of creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܲܪ̄ܬܼ ܩܵܠܵܐ could be read as either 'instrument of the voice' (as in the English draft) or 'daughter of the voice', a possible personification; the former is adopted here based on context of divine command."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܩܥ̣ܵܘ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܕܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ ܒܪܝܼܟ ܒܵܪܘܿܝܵܐ\nܕܲܒܼܪ̣ܵܐ ܘܨܲܒܹܿܬܼ ܢܘܼܗܪܵܐ ܦܲܐܝܵܐ ܘܐܲܦܨܲܚ ܟܠܵܐ ܀ :ܗܘ̤ ܠܹܗ ܫܲܒܲܚ ܥܲܠ ܬܘܼܩܵܢܹܗ ܕܫܲܦܝܼܪ ܥܲܒܼܕܹܿܗ\nܘܐܲܣܗܸܕܼ ܩܵܠܹܗ ܥܲܠ ܪܲܒܿܘܼܬܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܀ :ܐܘܿ ܒܲܪ̄ܕܼ ܩܵܠܵܐ ܕܡ̣ܢ ܠܵܐ ܡܸܕܲܡ ܥܸܒܼܕܲܬ̤ ܡܸܕܹܿܡ\nܐܘܿ ܦܘܼܩܕܵܢܵܐ ܕܠܵܐ ܫܵܘܚܲܪܬܹܗ ܓܠܝܼܙܘܼܬܼ ܡܸܕܹܿܡ ܀ ܒܝܲܕܼ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܨܒܼܵܐ̣ ܒܵܪܘܿܝܵܐ ܕܢܲܠܸܦ ܐܸܢܘܿܢ:\nܠܚܲܝ̈ܠܵܘܵܬܼܵܐ ܡܸܬܼܝܲܕܼܥܵܢܹ̈ܐ ܥܲܠ ܐܝܼܬܼܘܼܬܹܗ ܀ :ܠܵܐ ܪܓܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܕܐܝܼܬܼܵܘܗܝ ܡܸܡܬܼܘܿܡ ܩܕܼܵܡ ܒܸܪ̈ܝܵܬܹܗ\nܘܠܵܐ ܝܵ̇ܕܲܥܝܼܢ ܗ̄ܘ̣ܵܘ ܡܲܢ̣ܘܼ ܨܲܒܸܿܬܼ ܠܲܩܢܘܿܡܲܝ̈ܗܘܿܢ ܀ :ܒܩܵܠܵܐ ܕܐܲܡܲܥ ܕܢܸܗܘܸܐ ܢܘܼܗܪܵܐ ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ\nܘܥܲܡ ܣܘܼܥܪܵܢܵܐ ܩܥ̣ܵܘ ܬܸܫܒܿܘܿܚܬܵܐ ܠܡܲܬܼܩܸܢ ܟܠܵܐ ܀ :ܒܗܵܢܵܐ ܦܘܼܪܣܵܐ ܐܲܡܫܲܥ ܩܵܠܵܐ ܠܵܐ ܩܢܸܐ ܩܵܠܵܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܠܪ݁ܘܼܚܵܢܵܝܹܐ ܚܹܝܠ ܟܲܣܝܘܼܬܹܗ ܀ :ܪܲܒܵܐ ܠܗܘܿܢ ܩܵܠܵܐ ܕܡܲܠܸܠ ܒܪܵܫܝܼܬܼ ܒܐܲܪܥܵܐ\nܘܐܲܦܸܠ ܐܸܢܘܿܢ ܕܚܲܕܼ ܒܵܪܘܿܝܵܐ ܒܪ̣ܵܐ ܟܠܡܸܕܹܿܡ ܀ :ܟܕܲܢ̣ܘ ܩܵܠܲܝ̈ܗܘܿܢ ܒܚܘܼܒܵܐ ܫܲܠܡܵܐ ܘܲܣܓܸܕܼܘ ܩܘܼܕܼܡ̇ܘܗܝ\nܘܝܲܒܸܿܒܼܘ ܟܠܗܘܿܢ ܩܵܠܹ̈ܐ ܕܩܘܼܕܼܫܵܐ ܠܡܲܠܟܵܐ ܕܪܵܘܡ̇ܐ ܀ :ܗܘܵܝܝܹܗ ܕܢܘܼܗܪܵܐ ܐܲܠܸܦ ܐܸܢܘܿܢ ܚܹܝܠ ܒܵܪܘܿܝܵܐ\nܘܲܟܼܕܲܢ ܐܸܢܘܿܢ ܒܢܝܼܪܵܐ ܚܝܼܚܵܐ ܕܩܵܠ ܬܵܘܕܿܝܼܬܹܗ ܀ :ܫܠܸ̣ܡ ܚܲܕܼ ܝܵܘܡ̇ܐ ܠܹܠܲܝ ܐܝܼܡܵܡ ܒܫܘܼܠܵܡ ܢܘܼܗܪܵܐ\nܘܫܲܪܝܼ ܚܸܫܟܵܐ ܕܢܼܕܪܘܿܫ ܐܘܼܪܚܵܐ ܠܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ ܀ :ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܥܒ݂ܲܕܼ ܠܲܬܼܪ̈ܲܝܗܘܿܢ ܒܫܘܼܠܛܵܢܲܝ̈ܗܘܿܢ\nܕܠܵܐ ܢܸܬܼܠܒܼܘܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ ܒܝܲܕܼ ܪ̈ܲܗܛܲܝܗܘܿܢ ܀","english":"The ranks of the heights of the firmament blessed the Creator, who established the order and set the light, and made all things rejoice. He praised Him for the beauty of His work and testified with His voice to the greatness of the power of the Almighty. O voice, which from nothing made something! O command, which without delay concealed something! Through the instrument of the voice, the Creator desired to teach the known powers concerning His essence. They were not aware that He existed before His creations, nor did they know what He intended for their establishment. With a voice that became light, the firmament cried out, and with the action, praise cried out to set all things in order. At this opportunity, the voice sounded, but the voice that was to teach the spiritual ones the power of His hiddenness did not cease. Great was the voice that spoke at the beginning in the earth, and it made known that one Creator created everything. They raised their voices in perfect love and bowed before Him, and all the voices of holiness proclaimed to the King of the heights. The existence of light taught the power of the Creator, and it made known through the living coal of the voice His thanksgiving. One day completed the night of the day with the completion of light, and darkness began to seek the path for the second day. A great order established both of them in their authority, so that one would not be confused with the other by their courses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̄ܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase ܒܲܪ̄ܬܼ ܩܵܠܵܐ (baraṯ qālā) is rendered 'instrument of the voice' in the English draft. It may denote the created medium or 'daughter of the voice' through which the Creator acts, a concept with echoes in Syriac theological reflection on divine speech and creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ","severity":"info","text":"The Syriac ܒܪܵܫܝܼܬܼ (bərēšīṯ) directly echoes the opening of Genesis (Gen 1:1, 'In the beginning'). Narsai uses this term to anchor his poetic account of creation in the biblical narrative, though the passage expands on the role of the voice.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai's depiction of the voice as a creative instrument reflects a broader Syriac tradition, seen in authors like Ephrem and Jacob of Serugh, where divine speech or the 'voice' is a medium of creation. This passage emphasizes the voice's role in teaching the spiritual powers about the Creator's essence.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of creation from the previous section, focusing on the response of the firmament and the establishment of light and darkness. The structure moves from the blessing of the Creator to the ordering of day and night, with the voice as a recurring motif.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous phrasing, e.g., ܕܲܒܼܪ̣ܵܐ ܘܨܲܒܹܿܬܼ (dabbarā w-ṣabbeṯ) in the first line, which may be read as 'established the order' or 'led and set'. The English draft opts for 'established the order', but the sense of 'leading' is also possible.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܲܒܼܪ̣ܵܐ ܘܨܲܒܹܿܬܼ could be interpreted as 'led and set' or 'established the order'; the reading 'established the order' is adopted here. The term ܒܲܪ̄ܬܼ ܩܵܠܵܐ may be read as 'instrument of the voice' or 'daughter of the voice'; the former is used in the English draft."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܒܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ ܢܦ݂ܲܩ ܦܘܼܩܕܼܵܢܵܐ ܕܢܸܗܘܸܐ ܪܩܝܼܥܵܐ\nܘܦܲܠܸܓܼ ܡܲܝ̈ܵܐ ܦܸܠܓܵܐ ܠܪܵܘܡ̇ܐ ܘܦܸܠܓܵܐ ܠܐܲܪܥܵܐ ܀ :ܢܸܗܘܸܐ ܪܩܝܼܥܵܐ ܒܡܸܨܥܲܬܼ ܡܲܝ̈ܵܐ ܡ̇ܐܝܵܐ ܩܲܫܝܵܐ\nܘܢܸܛܥܲܢ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡ̣ܢ ܚܲܨܹܗ ܕܠܵܐ ܢܸܣܬܲܝܲܛ ܀ :ܐܘܿ ܦܘܼܩܕܵܢܵܐ ܕܩܫܝܼ ܡܲܝ̈ܵܐ ܟܝܵܢܵܐ ܪܲܦܝܵܐ\n:ܘܲܥܒ݂ܲܕܼ ܐܸܢܘܿܢ ܟܝܵܢܵܐ ܩܲܫܝܵܐ ܕܢܸܛܥܲܢ ܡܲܝ̈ܵܐ\n:ܐܘܿ ܡܲܬܼܩܵܠܵܐ ܕܦܲܠܸܓܼ ܡܲܝ̈ܵܐ ܩܸܒܼܝܵܐ ܪܲܒܵܐ\n:ܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܲܬܼܪܹܝܢ ܝܲܡܡܹ̈ܐ ܠܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ\n:ܐܲܝܟ ܬܲܛܠܝܼܠܵܐ ܠܒܲܝܬܵܐ ܕܠܬܲܚܬܿ ܡ̣ܬܲܚ ܠܲܪܩܝܼܥܵܐ\nܕܢܸܗܘܸܐ ܡܡܲܠܸܐ ܕܘܲܟܲܬܼ ܐܲܪܥܵܐ ܠܒܲܝܬܵܐ ܕܲܠܥܸܠ ܀ :ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ ܚܸܘܵܪ ܓܵܘܢܵܐ ܙܲܩܪܹ݂ܗ ܪܸܡܙܵܐ\nܘܨܵܪ ܒܹܗ ܛܲܒܼܥܹ̈ܐ ܫܸܡܫܵܐ ܘܣܲܗܣܲܐ ܕܸܠܩܹ̈ܐ ܕܢܘܼܗܪܵܐ ܀ :ܬܪܹܝܢ ܢܲܗܝܼܪܹ̈ܐ ܕܸܠܩܹ̈ܐ ܕܢܘܼܗܪܵܐ ܬܠܵܐ̣ ܒܲܪܩܝܼܥܵܐ\nܕܲܩܼܕܸܠܩܲܝ̈ܗܘܿܢ ܢܚܲܕܿܘܿܢ ܠܐܲܪܥܵܐ ܠܩܘܼܝܵܡ ܐ̄ܢܵܫܵܐ ܀ :ܡ̣ܢ ܗܵܘ̇ ܢܘܼܗܪܵܐ ܩܲܕܼܡ̇ܐ ܕܲܗܘ̤ܸܵܐ ܥܒ݂ܲܕ ܢܲܗܝܼܪܹ̈ܐ\nܘܡܸܢܹܗ ܦܲܠܸܓܼ ܠܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܕܸܠܩܹ̈ܐ ܙܥܘܿܪܹ̈ܐ ܀ :ܡܢܵܬܼܵܐ ܕܫܲܦܝܵܐ ܩܒ݂ܲܥ ܒܐܸܣܦܹܪܵܐ ܪܲܒܵܐ\nܘܬܸܛܪܹܗ ܕܢܘܼܗܪܵܐ ܣܵܡ̣ ܒܐܸܣܦܹܪܵܐ ܕܣܲܪܵܐ ܪܲܓܼܝܵܐ ܀ :ܡܢܵܬܼܵܐ ܕܪܲܒܵܐ ܘܐܵܦ ܢܲܗܝܼܪܵܐ ܝܲܗ̣̄ܒܼ ܠܐܝܼܡܵܡܵܐ\nܘܗܵܝ̇ ܕܲܙܥܘܿܪܵܐ ܘܐܵܦ ܥܲܡܘܼܛܵܐ ܠܠܸܠܝܵܐ ܫܲܠܝܵܐ ܀ :ܬܲܚܸܡ ܪܲܗܛܵܐ ܕܫܸܡܫܵܐ ܘܗܲܣܪܵܐ ܫܵܢܹ̈ܐ ܬܪܸܥܣܲܪ\nܕܡ̇ܐ ܕܫܲܠܸܡ ܚܲܕܼ ܢܸܬܸܠ ܐܲܬܼܪܵܐ ܕܢܸܪܕܸܿܐ ܚܲܒܼܪܹܗ ܀ :ܒܬܲܪܬܹܿܝܢ ܦܸܢ̈ܝܵܢ ܥܒ݂ܲܕܼ ܡܲܪܕܿܝܼܬܹܗ ܕܫܸܡܫܵܐ ܪܲܒܵܐ\nܕܠܵܐ ܢܸܬܿܕܵܘܲܕܼ ܛܲܟܼܣܵܐ ܕܐܘܼܪܚܹܗ ܕܣܲܗܪܵܐ ܙܥܘܿܪܵܐ ܀","english":"On the second day the command went forth that the firmament be, and it divided the waters, half to the height and half to the earth. The firmament was placed in the midst of the waters, a hard barrier, and it held the waters above from its midst without being shaken. O command that hardened the soft nature of the waters, and made a hard nature that held the waters! O balance that divided the waters, a great weight, and suspended the two seas, to height and depth, like a roof for the house below, stretched under the firmament, which became a filling for the place of the earth for the house above. In the likeness of a white egg, the firmament bore a sign, and in it were formed the figures of the sun and the moon, sparks of light. Two luminaries, sparks of light, the firmament suspended, and their sparks gladdened the earth for the sustenance of life. From that first light that was, it made luminaries, and from it divided the sun and the moon, smaller sparks. From the pure source it fixed in the great sphere, and placed the treasure of light in the sphere of the moon, the trustworthy. From the great source it also gave light to the day, and that which is smaller and also dim to the quiet night. It limited the course of the sun and set twelve hours, so that when one completes its circuit, the place of its companion takes its turn. In two ways it made the great sun's course, so that the order of the path of the small moon might not be disturbed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The passage opens with the second day of creation, aligning with the hexaemeral sequence. This structural marker ties the narrative to the Genesis account of the firmament's creation on day two.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܩܝܼܥܵܐ","severity":"info","text":"The Syriac term rqīʿā (firmament) denotes the solid vault separating upper and lower waters, a concept rooted in ancient Near Eastern cosmology. Narsai emphasizes its function as a barrier (ܩܲܫܝܵܐ).","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܝܵܘܡ̇ܐ ܕܲܬܼܪܹܝܢ","severity":"info","text":"The division of waters on the second day echoes Genesis 1:6–8, where the firmament separates the waters above from those below. Narsai expands this with poetic imagery of a balance and roof.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ ܚܸܘܵܪ ܓܵܘܢܵܐ","severity":"info","text":"The comparison of the firmament to a white egg (ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ ܚܸܘܵܪ) reflects a common cosmological trope in Syriac and other ancient traditions, symbolizing the cosmic egg from which the world is structured.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܪܹܝܢ ܢܲܗܝܼܪܹ̈ܐ","severity":"info","text":"The creation of two luminaries (sun and moon) from a single first light parallels the dual-light motif in Ephrem's Hymns on Paradise, where the sun and moon are derived from the primordial light of Eden.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܵܬܼܵܐ ܕܪܲܒܵܐ ܘܐܵܦ ܢܲܗܝܼܪܵܐ","severity":"caution","text":"The phrase 'from the great source' (ܡܢܵܬܼܵܐ ܕܪܲܒܵܐ) is ambiguous: it may refer to the first light or to the firmament itself. The translation opts for 'source' but the Syriac could also mean 'from the great one' (i.e., the firmament).","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great source' (ܡܢܵܬܼܵܐ ܕܪܲܒܵܐ) is ambiguous: it may be the first light or the firmament.","The phrase 'in the likeness of a white egg' (ܒܲܕܼܡܘܼܬܼ ܢܲܚܬܵܐ ܚܸܘܵܪ) could be a simile for the firmament's shape or a reference to a specific cosmological model."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܒܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ ܪܵܕܹܐ ܒܐܘܼܪܚܹܗ ܒܓܼܵܘ ܐܝܼܡܵܡܵܐ\nܘܝܵܗܹ̇ܒܼ ܐܲܬܼܪܵܐ ܠܣܲܗܪܵܐ ܙܥܘܿܪܵܐ ܕܢܸܪܕܸܿܐ ܒܐܘܼܪܚܹܗ ܀ :ܒܪܲܗܛܵܐ ܐܲܡܝܼܢ ܚܵܙܹ̇ܩ ܪܵܕܹܐ ܒܬܲܪܬܹܿܝܢ ܦܸܢ̈ܝܵܢ\nܟܲܕܼ ܟܵܪܹܟ ܠܹܗ ܠܚܘܼܕܪܵܐ ܕܪܵܘܡ̇ܐ ܠܹܠܲܝ ܐܝܼܡܵܡ ܀ :ܒܥܸܕܵܢ ܕܵܢܲܚ̇ ܨܹܐܕܲܝܢ ܒܲܕܼܡܘܼܬܼ ܚܲܬܼܢܵܐ\nܘܲܒܼܚܸܘܪܹ̈ܐ ܕܐܸܣܦܹܝܪ ܨܸܡܚܹܗ ܡܲܦܨܲܚ ܠܐܲܪܥܵܐ ܀ :ܒܥܸܕܵܢ ܪܲܡܫܵܐ ܡܫܲܢܸܐ ܘܚܵܙܹ̇ܩ ܐܲܝܟ ܪܲܒܿܚܲܝܠܵܐ\nܕܡ̇ܐ ܕܐܲܪܓܸܿܫ ܒܹܗ ܚܸܫܟܵܐ ܕܫܲܢܝܼ ܥܲܠ̣ ܘܐܸܫܬܲܠܲܛ ܀ :ܗܲܣܪܵܐ ܙܥܘܿܪܵܠ ܒܝܲܕܼ ܫܘܼܚܠܵܦܹ̈ܐ ܥܵܒܹ̇ܕܼ ܪܲܗܛܹܗ\nܘܲܒܼܚܲܕܼ ܝܲܪܚܵܐ ܕܲܪ݁ܓܹܐ ܬܪܸܥܣܲܪ ܣܵܠܹ̇ܩ ܘܢܵܚܹ̇ܬܼ ܀ :ܠܵܐ ܡܥܵܘܸܟ ܠܹܗ ܢܘܼܗܪܹܗ ܕܣܲܗܪܵܐ ܠܫܸܡܫܵܐ ܪܲܒܵܐ\nܡ̇ܐ ܕܦܵܓܲܥ ܒܹܗ ܒܫܘܼܠܛܵܢ ܪܵܘܡ̇ܐ ܒܲܫܒܼܝܼܠ ܕܸܢܚܹܗ ܀ :ܠܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܒܥ̣ܵܐ ܒܼܵܘܿܝܵܐ ܒܲܝܬܵܐ ܪܲܒܵܐ\nܘܣܵܡ̣ ܫܲܬܼܐܸܣܵܘ̈ܗܝ ܒܡܲܝ̈ܵܐ ܪ̈ܓܼܝܵܐ ܘܫܲܪܲܪ ܐܸܢܹܝܢ ܀ :ܡ̣ܬܲܚ ܬܲܛܠܝܼܠܹܗ ܡ̣ܢ ܪܲܦܝܘܼܬܼܵܐ ܕܡܲܝ̈ܐ ܪ̈ܦܲܝܵܐ\nܘܲܟܼܫ̣ܵܐ ܡܲܝ̈ܐ ܠܥܸܠ ܡ̣ܢ ܚܲܨܹܗ ܐܲܝܟ ܩܵܒܼܝܼܬܼܵܐ ܀ :ܬܠ̣ܵܐ ܩܲܢܕܹܿܝܠܹ̈ܐ ܫܸܡܫܵܐ ܘܣܲܗܪܵܐ ܒܬܲܛܠܝܼܠ ܒܲܝܬܹܿܗ\nܘܐܲܪܡܝܼ ܡܸܫܚܵܐ ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܘܐܲܟܼܠܸܩ ܐܸܢܘܿܢ ܀ :ܫܒܼܝܼܚ ܒܵܪܘܿܝܵܐ ܦܠܸܐ ܬܘܼܩܵܢܹ̈ ܘܪܲܒܿ ܚܘܼܫܵܒܹܗ\nܕܩܲܕܹܿܡ ܝܼܕܲܥ ܩܕܼܵܡ ܬܘܼܩܵܢܹܗ ܡ̇ܢ ܚܵ̇ܫܲܚ ܠܹܗ ܀ :ܥܘܼܡܪܵܐ ܥܦܝܼܦܵܐ ܥܒ݂ܲܕܼ ܠܲܒܼܪܝܼܬܼܵܐ ܡܲܬܼܩܸܢ ܟܠܵܐ\nܬܪܹܝܢ ܡܸܕܼܝܼ̈ܝܢ ܨܲܒܸܿܬܼ ܘܲܒܼܢ̣ܵܐ ܠܲܬܼܪܹܝܢ ܥܵܠܡܹ̈ܐ ܀ :ܥܒ݂ܲܕܼ ܬܿܚܬܵܝܵܐ ܕܢܸܗܘܸܐ ܥܵܗܹ̇ܝܢ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܐܲܣܸܢ ܘܲܡ̣ܠܵܝܗܝ ܦܹܐܪܹ̈ܐ ܕܚܵܫ̇ܚܝܼܢ ܠܦܲܓܼܪ̈ܢܵܝܹܐ ܀","english":"In the dwelling of man he runs on his path within the day, and he gives place to the small moon to revolve in his path. With a swift, strong course he runs between the two poles, while he encircles the circuit of height, night and day. At the time of dawn his two sides shine like a bride, and with the rays of the sun his growth makes the earth rejoice. At the time of evening he is darkened and becomes strong like a champion, when the darkness that is spread over him perceives and takes control. The small moon makes its run by means of changes, and in one month it ascends and descends twelve steps. The light of the moon is not bent towards the great sun when it meets him in the authority of height on the path of his course. For the life of man he sought a great dwelling place, and he set its foundations in firm waters and established its sides. He stretched out its shadow from the softness of the yielding waters, and he drew up waters from its midst like a vessel. He suspended the two luminaries, the sun and the moon, in the shadow of its house, and he cast the sign of his power and divided the hours. Praiseworthy is the Creator, wondrous are his works and great is his thought, who knew beforehand what would be needed for his work. The dense dwelling he made for creation, adorning all, two things he gathered and sought for two worlds. He made the lower one to be a helper for mortality, and he increased and filled it with fruits that are suitable for bodies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܡܪܵܐ","severity":"info","text":"The Syriac ʿūmrā (dwelling) carries a double sense: a physical habitation and, in Syriac ascetic literature, a monastic community. Here it likely refers to the cosmos as a structured dwelling for humanity.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܸܥܣܲܪ ܣܵܠܹ̇ܩ ܘܢܵܚܹ̇ܬܼ","severity":"info","text":"The moon’s twelve ascents and descents in a month echo the twelve lunar months of the biblical calendar, as in Genesis 1:14–19 (LXX) and later Syriac hexaemeral tradition.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܝܬܵܐ ܪܲܒܵܐ","severity":"info","text":"The ‘great house’ (baytā rabbā) is a cosmological term for the firmament or the created universe, common in Syriac hexaemeral works (e.g., Ephrem, Commentary on Genesis).","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the second day of creation (previous passage) to a detailed description of the sun and moon’s daily and monthly courses, forming a discrete cosmological excursus within the hexaemeral narrative.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܗܪܵܐ ܙܥܘܿܪܵܐ","severity":"info","text":"The description of the moon’s light not bending toward the sun parallels Ephrem’s Hymns on Paradise (Hymn 11), where the moon borrows light from the sun without being overpowered.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܦܠܸܐ ܬܘܼܩܵܢܹ̈","severity":"info","text":"The praise of the Creator’s foreknowledge (qaddēm yḏaʿ) reflects a theme in Syriac reception of Basil’s Hexaemeron, where divine wisdom is seen in the ordering of celestial bodies.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ' could be read as 'in the dwelling of man' (humanity) or 'in the dwelling of Enosh' (the biblical patriarch); the English draft takes the generic sense.","The term 'ܬܲܛܠܝܼܠ' (shadow) may refer to the firmament’s shadow or to a protective covering; the translation opts for 'shadow'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܥܒ݂ܲܕܼ ܥܸܠܵܝܵܐ ܥܘܼܡܪܵܐ ܦܲܐܝܵܐ ܕܲܡܠܸܐ ܛܘܼܒܹ̈ܐ:\nܕܢܸܬܼܒܲܣܡܘܼܢ ܒܹܗ ܪ̈ܘܼܚܵܢܵܝܹܐ ܪܘܼܚܵܢܵܐܝܼܬܼ ܀ :ܠܐܲܪ̈ܗܵܢܵܝܹܐ ܥܒ݂ܲܕܼ ܨܸܒܼܘ̈ܬܼܵܐ ܐܲܪ̈ܥܵܢܝܵܬܼܵܐ\nܘܠܲܫܡܲܝܵܢܹ̈ܐ ܡ̣ܠܲܟ ܛܵܒܼܵܬܼ̈ܐ ܫܡܲܝܵܢ̈ܝܵܬܼܵܐ ܀ :ܒܲܬܼܪܹܝܢ ܥܘܼܡܪܹ̈ܐ ܡܸܬܼܒܲܩܸܐ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܝܵ̇ܕܲܥ ܟܠ\nܘܥܲܕܼܠܵܐ ܢܸܗܘܘܿܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܒܗܘܿܢ ܚܵܐܲ̇ܪ ܗ̄ܘ̣ܵܐ ܀ :ܩܲܕܼܝܼܡ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܨܼܒܼܝܵܢ ܚܘܼܒܹܿܗ ܩܕܼܵܡ ܬܘܼܩܵܢܹܗ\nܘܨܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܠܹܗ ܒܝܲܕܼ ܨܼܒܼܝܵܢܹܗ ܥܒܼܵܕܹ̈ܐ ܕܲܥܒ݂ܲܕܼ ܀ :ܫܲܟܼܠܸܠ ܘܲܒܼܢ̣ܵܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܒܲܝܬܵܐ ܪܘܼܚܵܐ\nܘܐܲܣܸܢ ܘܲܡ̣ܠܲܝܗܝ ܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܠܲܕܼܥܵܡܲ݁ܪ ܒܹܗ ܀ :ܟܲܢܸܫ ܡܲܝ̈ܵܐ ܘܲܥܒ݂ܲܕܼ ܝܲܡܡܹ̈ܐ ܩܸܒܼܝܵܐ ܪܲܒܵܐ\nܘܙܵܘܓܼ ܐܸܢܘܿܢ ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܘܐܵܘܐܸܕܼܘ ܪ̈ܲܚܫܵܐ ܀ :ܐܘܠܸܕܼ ܥܘܼܒܵܐ ܕܡܲܝܵܐ ܪ̈ܦܲܝܵܐ ܓܘܼܫܡܹ̈ܐ ܥܒܲܝܵ̈ܐ\nܘܡ̣ܢ ܝܲܩܝܼܪܹ̈ܐ ܦܵܪܲܚܬܼܵܐ ܕܩܲܠܝܼܠ ܓܸܦܵܗ̇ ܀ :ܦܩܲܕ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܘܒܸܛܢܲܬ̤ ܓܸܢܣܹ̈ܐ ܘܛܘܿܗܡܹ̈ܐ\nܥܒܝܼܪܵܐ ܕܫܲܝܢܵܐ ܘܚܲܝܘܲܬܼ ܫܸܢܵܐ ܘܟܼܠ ܓܸܢܣܵܢܝܼ̈ܢ ܀ :ܦܲܠܚ̣ܵܗ̇ ܠܐܲܪܥܵܐ ܘܐܲܪܡܝܼ ܒܓܼܵܘܵܗ̇ ܙܲܪܥܵܐ ܕܚܲܝܹ̈ܐ\nܘܝܼܥܵܘ̣ ܙܲܪ̈ܥܹܐ ܘܩܵܡ̣ܘ ܐܝܼܠܵܢܹ̈ܐ ܘܗܲܒܸܿܒܼܘ ܦܹܐܪܹ̈ܐ ܀ :ܫܲܡܠܝܼ ܘܲܓܼܡ݂ܲܪ ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܟܠܡܵܐ ܕܲܗܘ̤ܵܐ\nܘܗܵܝܕܹܿܝܢ ܓܲܒܼܠܹܗ ܠܝܵܪܬܵܐ ܘܡ̇ܪܵܐ ܕܟܼܠ ܩܸܢܝܵܢܝܼ̈ܢ ܀ :ܒܟܼܠܡܵܐ ܕܲܥܒ݂ܲܕܼ ܩܵܠܵܐ ܐܲܫܡܲܥ ܥܲܠ ܬܘܼܩܵܢܹܗ\nܘܟܲܕܼ ܓܵܒܹ̇ܠ ܠܹܗ ܠܥܲܦܪܹܗ ܕܐܵܕܼܵܡ ܩܵܠܵܐ ܘܡܸܠܟܵܐ ܀ :ܒܟܼܠܡܵܐ ܕܲܗܘ̤ܸܵܐ ܡܸܕܹܿܡ ܐܸܡ݂ܲܪ ܘܲܗܘ̤ܵܐ\nܘܲܒܼܬܼܘܼܩܵܢܵܐ ܕܲܨܠܸܡ ܐ̄ܢܵܫܵܐ ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ.","english":"The high one made a fair dwelling filled with good things,\nthat spiritual ones might delight in it spiritually.\nFor the earthly ones he made earthly desires,\nand for the heavenly ones he gave good things of the heavens.\nAfter the two dwellings, the knower of all was revealed,\nand he balanced heaven and earth, and they were in one place.\nFor his desire preceded his power,\nand by his desire he formed for himself the works that he made.\nHe perfected and completed heaven and earth, a house of spirit,\nand he increased and filled them with great wealth for those who dwell in them.\nHe gathered the waters and made the seas, a great basin,\nand he joined the sign of his power, and the creatures moved.\nHe gave birth to a womb of water, soft bodies, thick,\nand from the heavy ones, a light wing of flight.\nHe commanded the earth, and it bore species and kinds,\nbeasts of the field and animals of the forest and all species.\nHe tilled the earth and cast into it the seed of life,\nand seeds grew, and trees rose up, and they bore fruit.\nHe completed and finished the power of the Creator, all that was,\nand then he created the heir and lord of all creatures.\nWith everything he made, he made a sound heard over his power,\nand when he created the dust of Adam, sound and word.\nWith everything that came to be, he spoke and it was,\nand by the power of the image of man, he came to make.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܒ݂ܲܕܼ ܥܸܠܵܝܵܐ ܥܘܼܡܪܵܐ ܦܲܐܝܵܐ","severity":"info","text":"The 'high one' (ܥܸܠܵܝܵܐ) is a divine epithet, likely referring to God the Creator, consistent with Narsai's cosmological focus.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܘܼܚܵܢܵܝܹܐ","severity":"info","text":"The term 'spiritual ones' (ܪ̈ܘܼܚܵܢܵܝܹܐ) denotes angelic or incorporeal beings, a key category in Syriac cosmology distinguishing them from earthly creatures.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܒܼܬܼܘܼܩܵܢܵܐ ܕܲܨܠܸܡ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The creation of Adam 'by the power of the image of man' echoes Genesis 1:26-27, where God creates humanity in His image, a foundational theme in Narsai's hexaemeral exegesis.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܘܼܡܪܹ̈ܐ","severity":"info","text":"The 'two dwellings' (ܥܘܼܡܪܹ̈ܐ) likely refer to heaven and earth as distinct realms, a common motif in Syriac cosmological literature, reflecting the bipartite structure of creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܵܝܕܹܿܝܢ ܓܲܒܼܠܹܗ ܠܝܵܪܬܵܐ","severity":"info","text":"The passage transitions from the creation of the physical world to the creation of humanity, marked by 'and then' (ܘܗܵܝܕܹܿܝܢ), structuring the narrative as a sequential hexaemeron.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܬܼܘܼܩܵܢܵܐ ܕܲܨܠܸܡ ܐ̄ܢܵܫܵܐ ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ","severity":"caution","text":"The final clause is textually uncertain; the verb 'came to make' (ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ) may be corrupt or elliptical, possibly meaning 'he came to make' or 'he was about to make', affecting the interpretation of the creation of man.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ' is ambiguous: it may be a scribal error or a rare verbal form; the reading 'he came to make' is adopted, but 'he was about to make' is also possible."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":":ܡ̣ܬܲܚ ܠܲܫܡܲܝܵܐ ܘܠܵܐ ܩ̣ܪܵܐ ܠܲܥܸܕܼܪܹܗ ܚܲܝܠܵܐ ܐ̄ܚܪܹܢܵܐ\nܪܩܲܥ̣ ܬܘܼܒܼ ܠܐܲܪܥܵܐ ܘܠܵܐ ܐܸܬܼܡܲܠܲܟ ܒܲܒܼܢܲܝ̈ ܡܸܠܟܹܿܗ ܀ :ܥܒ݂ܲܕܼ ܟܸܢܫܲܝ̈ܗܘܿܢ ܕܲܡܫܲܝܵܢܹ̈ܐ ܢܘܼܪܵܐ ܘܪܘܼܚܵܐ\nܘܠܵܐ ܓܠ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܚܹܝܠ [...] ܐܝܼܬܼܘܼܬܹܗ ܒܢܘܿܡܹ̈ܐ ܕܥܲܡܹܗ ܀ :ܒܬܼܘܼܩܵܢ ܐܵܕܼܵܡ ܡܸܠܟܵܐ ܚܲܕܼܬܼܵܐ ܘܐܵܦ ܚܘܼܫܒܼܵܐ\nܟܲܕܼ ܡܲܫܡܲܥ ܠܹܗ ܠܩܵܠ ܚܘܼܫܒܼܵܘ̈ܗܝ ܪܵܘܡ̇ܐ ܀ :ܬܵܘ ܠܲܡ ܢܸܥܒܸܿܕܼ ܐ̄ܢܵܫܵܐ ܒܨܲܠܡܲܢ ܐܵܦ ܒܲܕܼܡܘܼܬܿܢ\nܘܢܸܗܘܸܐ ܫܲܠܝܼܛ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ ܒܲܕܼܡܘܼܬܼ ܡܲܠܟܵܐ ܀ :ܡ̇ܢܵܘ ܗܵܢܵܐ ܕܲܡܫܲܚܠܸܦ ܐܲܢ̄ܬܿ ܐܘܿ ܒܵܪܘܿܝܵܐ\nܡܸܟܵܐ ܚܲܕܼܬܼܵܐ ܘܐܵܦ ܚܘܼܫܵܒܼܵܐ ܒܥܲܦܪܹܗ ܕܐܵܕܼܵܡ ܀ :ܠܡܲܢ ܩܵܪܹܗ ܐܲܢ̄ܬܿ ܥܸܕܼܪܵܐ ܥܲܡܵܟ ܒܬܼܘܼܩܵܢ ܨܲܠܡܵܟ\nܘܡܲܢ̣ܘܼ ܗܘ̤ܵܐ ܠܵܟ ܡ̇ܠܹ̇ܟ ܡܸܠܟܵܐ ܒܟܼܠܡܵܐ ܕܲܥܒ݂ܲܕܿܬܿ ܀ :ܐܘܿ ܥܲܦܪܵܐ ܕܫܝܼܛ ܕܲܚܝܼܚܹܗ ܘܪܵܡ ܬܘܼܩܵܢܹܗ\nܕܐ̄ܪ̈ܵܙܹܐ ܟܣܲܝܵ̈ܐ ܡܸܬܼܡܲܠܠܝܼܢ ܒܵܗ̇ ܒܲܓܼܒܼܝܼܠܘܼܬܹܗ ܀ ܐܘܿ ܡ̇ܝܘܿܬܼܵܐ ܕܲܓܼܠ̣ܵܐ ܘܒܲܕܹܿܩ ܒܝܲܕܼ ܬܘܼܩܵܢܹܗ:\nܩܢܘܿܡܹ̈ܐ ܠܬܵܬܼܵܐ ܚܕܼܵܐ ܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵ ܫܘܼܪܵܝܵܐ ܀ :ܒܝܲܕܼ ܪܘܼܟܵܒܼܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܒܲܕܸܿܩ ܐܲܒܼܵܐ\nܕܲܒܼܫܲܘܝܘܼܬܼܵܐ ܕܲܒܼܪܵܐ ܘܪܘܼܚܵܐ ܗܘ̤ܵܐ ܟܠ ܡܸܕܸܿܡ ܀ :ܟܲܣܝܹܗ ܠܐ̄ܪܵܙܵܐ ܕܒܼܘܼܕܵܩ ܩܢܘܿܡܹ̈ܐ ܡ̣ܢ ܟܠ ܕܲܗܘ̤ܸܵܐ\nܕܕܲܠܡܵܐ ܢܸܪܢܘܿܢ ܪ̈ܘܼܚܵܢܵܝܹܐ ܚܲܝܠܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܒܐܵܕܼܵܡ ܨܲܠܡܹܗ ܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܓܠ̣ܵܐ ܠܲܢܒܼܝܹ̈ܐ\nܕܲܒܼܪܵܐ ܘܪܘܼܚܵܠܐ ܫܘܹܝܢ ܥܲܡ ܐܲܒܼܵܐ ܫܒܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀ :ܒܗܵܝ̇ ܕܲܒܼܖܨܲܠܡܲܢ ܟܝܵܢܵܐ ܕܲܫܘܸܐ ܐܲܟܼܪܸܙ ܘܐܲܠܸܦ\nܘܲܒܼܚܲܕܼ ܕܡܘܼܬܼܵܐ ܩܢܘܿܡܹ̈ܐ ܬܠܵܬܼܵܐ ܓܠ̣ܵܐ ܘܒܲܕܸܿܩ ܠܲܢ ܀","english":"He stretched out the heavens and did not summon another power to his aid. He again spread out the earth and did not take counsel with the advisors of his thought. He made the natures of the spiritual ones, fire and spirit, and did not reveal the mystery of the power of his essence to the orders of his people. In the creation of Adam, a new thought and also a new reflection arose, as he made him hear the voice of his high thoughts. Come, let us make a man in image and also in likeness, and he shall be ruler over all that is in the likeness of a king. How then, O Creator, do you change? A new thought and a new reflection in the dust of Adam. Why do you call a helper to yourself in the creation of your image, and what counsel did you take in the likeness you made? O dust that is cast, whose power is hidden and whose creation is exalted, secret mysteries are spoken in its formation. O mortal who is revealed and examines by his creation: the hypostases for one essence without beginning. By the composition of the image of Adam, the Father examines the equality of Son and Spirit, and everything became. He concealed the mystery of the examination of the hypostases from all that was, lest the spiritual ones perceive another power. In Adam, his image, as in a mystery, he revealed to the prophets that Son and Spirit are equal with the Father in one essence. In that which is in the likeness of nature, he proclaimed and taught equality, and in the one of death, he revealed and examined for you the three hypostases.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܢܘܿܡܹ̈ܐ","severity":"info","text":"The Syriac term qnōmē (hypostases) is used here in a Trinitarian sense, distinguishing the three persons (Father, Son, Spirit) within the single essence (īṯūṯā). This reflects the technical vocabulary of Syriac theological discourse.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܲܠܡܲܢ ܐܵܦ ܒܲܕܼܡܘܼܬܿܢ","severity":"info","text":"The phrase 'in image and also in likeness' echoes Genesis 1:26 (LXX: κατ’ εἰκόνα καὶ καθ’ ὁμοίωσιν), a key prooftext for Syriac anthropology and Christology.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"Narsai’s treatment of Adam as a microcosm and a site of Trinitarian revelation is typical of the School of Edessa/Nisibis, where typological exegesis linked creation to Christology.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of creation (heavens, earth, spiritual natures) to a direct apostrophe of the Creator, then to a doctrinal exposition on the Trinity in Adam’s formation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܹܝܠ [...] ܐܝܼܬܼܘܼܬܹܗ","severity":"caution","text":"The Syriac text has a lacuna after ܚܹܝܠ (power), indicated by brackets. The English draft supplies 'of his essence' (ܐܝܼܬܼܘܼܬܹܗ), which is plausible but not fully attested in the manuscript.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in line 3 leaves the exact phrase 'mystery of the power of his essence' uncertain; the reading follows the English draft.","The phrase 'in the one of death' (ܒܚܲܕܼ ܕܡܘܼܬܼܵܐ) is ambiguous: it may refer to Adam’s mortal nature or to a specific typological figure (e.g., Christ)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":":ܒܐܵܕܼܵܡ ܝܵܪܬܵܐ ܐܲܠܸܦ ܘܲܓܼܠ̣ܵܐ ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ\nܕܐܲܒܼܵܐ ܘܲܒܼܪܵܐ ܘܪܘܼܚܵܐ ܕܩܘܼܕܼܫܵܐ ܚܕܼܵܐ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܗܵܢܵܐ ܚܲܝܠܵܐ ܕܲܟܼܣܸܐ ܡ̣ܢ ܟܠ ܒܪ̣ܵܐ ܟܠ ܡܸܕܹܿܡ\nܘܲܒܼܫܘܼܠܵܡܵܐ ܕܟܼܠܡܵܐ ܕܲܗܘ̤ܵܐ ܪܲܟܸܿܒܼ ܐ̄ܢܵܫܵܐ ܀ :ܚܕܼܵܐ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܐܲܫܡܲܥ ܟܲܣܝܵܐ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ\nܘܲܒܼܬܼܘܼܩܵܢܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ ܫܲܚܠܸܦ ܩܵܠܵܐ ܀ :ܬܵܘ ܠܵܡ ܢܸܥܒܸܿܕܼ ܐ̄ܢܵܫܵܐ ܡܠܝܼܠܵܐ ܒܨܲܠܡܵܐ ܕܝܼܠܲܢ\nܘܒܲܐ̄ܚܝܵܢܘܼܬܼܵܐ ܕܢܲܦܫܹܗ ܘܦܲܓܼܪܹܗ ܢܹܐܣܘܿܪ ܟܠܵܐ ܀ :ܢܸܗܘܸܐ ܐ̄ܚܝܵܢܵܐ ܠܲܫܡܲܝܵܢܹ̈ܐ ܒܚܲܝܹ̈ܐ ܕܢܲܦܫܵܐ\nܐܵܦ ܩܲܪܝܼܒܼܵܐ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ ܒܪܘܼܟܵܒܼ ܦܲܓܼܪܵܐ ܀ :ܘܢܸܗܘܸܐ ܨܲܠܡܵܐ ܒܝܲܕܼ ܓܼܠܝܘܼܬܹܗ ܡܲܟܼܪܸܙ ܟܲܣܝܘܼܬܼܝ\nܘܢܸܗܘ̤ܐ ܫܲܠܝܼܛ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ ܕܡܹܐܠܲܦ ܡܵܪܘܼܬܼܝ ܀ :ܒܹܗ ܓܵܠܹ̇ܐ ܐ̄ܢܵܐ ܥܲܠ ܐܝܼܬܼܘܵܬܼܵܐ ܕܲܟܼܝܵܢܝ ܟܲܣܝܵܐ\nܘܒܹܗ ܡܲܠܸܦ ܐ̄ܢܵܐ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܫܘܼܠܛܵܢܝ ܕܥܲܠ ܟܠ ܀ :ܡܝܲܩܲܪ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܲܓܼܒܼܝܼܠܘܼܬܹܗ ܡ̣ܢ ܟܠ ܕܲܒܼܪܹܝ̇ܬܼ\nܕܒܼܐܝܼܕܼܵ ܘܦܘܼܡ̇ܐ ܓܵܒܹ̇ܠ ܐ̄ܢܵܐ ܠܹܗ ܘܢܵܦܲ݁ܚ ܐ̄ܢܵܐ ܒܹܗ ܀ :ܒܐܝܼܕܼܵܐ ܟܣܝܼܬܼܵܐ ܡܙܲܝܲܚ ܐ̄ܢܵܐ ܠܹܗ ܠܗܥܲܦܪܹܗ ܫܝܼܛܵܐ\nܘܡ̣ܢ ܦܘܼܡܝ ܚܲܝܵܐ ܢܵܦܲ݁ܚ ܐ̄ܢܵܐ ܒܹܗ ܪܘܼܚܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܐܘܿ ܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܕܟܲܣܝܵܐ ܡ̣ܢ ܟܠ\nܕܡܸܛܠ ܫܝܼܛܵܐ ܐܲܙܥܲܪ ܢܲܦܫܹܗ ܒܫܸܡ ܗܲܕܸܡܹ̈ܐ ܀ :ܫܩ݂ܲܠ ܠܹܗ ܡ̇ܪܝܵܐ ܥܲܦܪܵܐ ܫܝܼܛܵܐ ܡ̣ܢ ܐܲܕܼܡܬܼܵܐ\nܘܪܲܟܸܿܒܼ ܠܐܵܕܼܵܡ ܨܲܠܡܵܐ ܡܠܝܼܠܵܐ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܀ :ܘܲܢܦܲܚ̣ ܒܐܲܦܵܘ̈ܗܝ ܢܫܲܡܬܼܵܐ ܕܚܲܝܹ̈ܐ ܡ̣ܢ ܪܘܼܚ ܦܘܼܡܹܗ\nܘܲܗܘ̤ܵܐ ܐܵܕܼܵܡ ܠܲܢܦܸܫ ܚܲܝܵܐ ܡ̇ܐܢܵܐ ܡܠܝܼܠܵܐ ܀","english":"In Adam, the heir, he taught the third mystery of the Father, Son, and Holy Spirit, one equality. This power, hidden from all, created everything and in the completion of all things, he composed man. He made one voice heard, the hidden one over all that was, and in the formation of Adam's image, he changed the voice. Come, let us make man, a speaking being in our image, and by the union of his soul and his body, bind all. Let him be a living being for the heavens in the life of the soul, also near to the corporeal in the composition of the body. And let the image, by its revelation, proclaim my hiddenness, and let it be ruler over all that was, to teach my lordship. In him, I reveal the hidden one over the natures of my pure ones, and in him, I teach the spiritual ones my authority over all. I honor his creation above all creation, for by hand and mouth I create him and breathe into him. With a hidden hand, I fashion him from his scattered dust, and from my mouth, I breathe into him the spirit of life. O nature without composition, hidden from all, who for the sake of dust diminished himself in the name of members. The Lord took scattered dust from the ground and composed Adam, a speaking image from the living. And he breathed into his face the breath of life from the spirit of his mouth, and Adam became a living soul, a speaking being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܬܠܝܼܬܼܵܝܘܼܬܼܵܐ (tlītāyūtā) means 'trinity' or 'triad,' here explicitly linked to the Father, Son, and Holy Spirit, reflecting Narsai's Nicene orthodoxy.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܵܕܼܵܡ ܝܵܪܬܵܐ","severity":"info","text":"The phrase 'In Adam, the heir' echoes Genesis 1:26-27, where God creates humanity in his image, but Narsai reinterprets Adam as a 'mystery' revealing the Trinity.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܟܼܪܸܙ ܟܲܣܝܘܼܬܼܝ","severity":"info","text":"The idea that Adam's image 'proclaims my hiddenness' reflects the Syriac theological tradition of humanity as a microcosm revealing divine mysteries, common in Narsai's milieu.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܢܸܗܘܸܐ ܨܲܠܡܵܐ","severity":"info","text":"The passage shifts from third-person narration ('he taught') to first-person divine speech ('I reveal'), marking a rhetorical climax where God directly addresses the audience.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܐܝܼܕܼܵܐ ܟܣܝܼܬܼܵܐ","severity":"info","text":"The motif of God fashioning Adam with a 'hidden hand' parallels earlier Syriac works like the Cave of Treasures, where divine creation is depicted as a manual, secret act.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܘܿ ܐܝܼܬܼܘܼܬܼܵܐ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ","severity":"caution","text":"The phrase 'O nature without composition' is ambiguous: it may refer to the divine essence (as in Trinitarian theology) or to the pre-creation state, and the Syriac allows both readings.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between third-person narrator and first-person divine voice, which may reflect a liturgical or homiletic performance context.","The phrase 'hidden from all' (ܟܲܣܝܵܐ ܡ̣ܢ ܟܠ) could modify either the power or the nature, affecting the interpretation of divine transcendence."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܠܹܗ ܒܲܠܚܘܿܕܼܵܘܗܝ ܕܠܵܐ ܒܼܲܪ̄ܬܼ ܙܵܘܓܵܐ ܪܲܟܸܿܒܼ ܥܲܒܼܕܹܿܗ\nܟܲܕܼ ܡܲܠܸܦ ܠܹܗ ܕܲܒܼܟܼܠ ܡܸܕܹܿܡ ܚܕܲܬܼ ܬܼܘܩܵܢܹܗ ܀ :ܘܫܲܡܠܝܼ ܘܓܲܡ̣ܪܹܗ ܠܡܵܐܢܵܐ ܡܠܝܼܠܵܐ ܕܨܲܡܹܗ ܚܲܝܵܐ\nܘܠܲܝܬܿ ܒܲܪ ܦܸܚܡܵܐ ܕܕܼܵܡܹ̇ܐ ܠܐܵܕܼܵܡ ܕܢܸܬܼܩܲܝܲܐ ܒܹܗ ܀ :ܐܲܪܡܝܼ ܫܸܠܝܵܐ ܕܫܸܢܬܼܵܐ ܘܲܛܒ݂ܲܥ ܐܵܕܼܵܡ ܫܲܒܼܪܵܐ\nܘܲܢܣܲܒܼ݂ ܐܸܠܥܵܐ ܡ̣ܢ ܗܲܕܵܡܘ̈ܗܝ ܘܬܲܩܸܢ ܠܐܲܢ̄ܬܿܬܼܵܐ ܀ :ܠܹܗ ܡܲܠܝܼ ܠܹܗ ܗܲܕܼܵܐ ܦܲܓܼܪܹܗ ܐܲܝܟ ܩܲܕܼܡ̇ܝܵܐ\nܘܡ̣ܢ ܗܵܘ̇ ܕܝܼܠܹܗ ܪܲܟܸܿܒܼ ܦܲܓܼܪܵܐ ܕܕܼܵܡܹ̇ܐ ܠܕܼܝܼܠܹܗ ܀ :ܗܘ̤ܵܐ ܒܲܪܢܵܫܵܐ ܕܕܵܡܹ̇ܐ ܠܐ̄ܢܵܫܵܐ ܡ̣ܢ ܒܲܪܢܵܫܵܐ\nܘܫܲܡܠܝܼ ܘܲܗܘ̤ܵܐ ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܒܲܕܼܡܘܼܬܼ ܐܵܕܼܵܡ ܀ :ܕܡܸܟ ܛܲܒܿܝܼܥܵܐ ܘܠܵܐ ܐܲܪܓܸܿܫ ܗ̄ܘ̣ܵܐ ܒܚܘܼܠܵܟ ܦܲܓܼܪܹܗ\nܘܢܵܕܼ ܡ̣ܢ ܫܸܢܬܹܗ ܘܲܚ̣ܙܵܐ ܐ̄ܢܵܫܵܐ ܕܕܼܵܡܹ̇ܐ ܠܦܲܓܼܪܹܗ . :ܪܟܲܙ̣ ܓܸܠܝܵܢܵܐ ܒܪܘܼܚ ܒܵܪܘܿܝܵܐ ܒܟܸܢܵܪ ܢܲܦܫܹܗ\nܘܡܲܠܸܠ ܦܘܼܡܹܗ ܩܵܠܹ̈ܐ ܚܲܕܼܬܹ̈ܐ ܕܢܒܼܝܼܘܼܬܼܵܐ ܀ :ܗܵܢܵܐ ܙܲܒܼܢܵܐ ܓܲܪܡ̇ܐ ܐܝܼܬܹܝܗ̇ ܡ̣ܢ ܗܲܕܵܡܲܝ̈\nܒܫܹܡܝ ܬܸܬܼܟܲܢܸܐ ܐܲܢ̄ܬܲܬܼ ܓܲܒܼܪܵܐ ܡܩܲܝܡܲܬܼ ܥܘܼܡܪܵܐ ܀ :ܩ̣ܪܵܗ̇ ܬܘܼܒܼ ܒܲܫܡܵܐ ܕܡܸܬܼܕܲܩ ܒܹܗ ܫܸܡ ܣܘܼܥܪܵܢܵܐ\nܘܚܵܘܝܼ ܕܐܝܼܬܹܝܗ̇ ܐܸܡ̇ܐܐ ܕܚܲܝܹ̈ܐ ܝܵܠܕܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܟܲܢܸܫ ܨܹܐܕܼܵܘܗܝ ܟܠ ܓܸܢܣܵܢܝܼ̈ܢ ܕܲܗܘ̤ܵܘ ܒܐܲܪܥܵܐ\nܕܢܲܪܡܸܐ ܥܠܲܝܗܘܿܢ ܛܲܒܼܥܵܐ ܕܡܸܠܬܹܗ ܕܢܸܗܘܘܿܢ ܕܝܼܠܹܗ ܀ :ܟܲܢܒܿ ܐܸܢܘܿܢ ܒܲܡܫܵܗܲܝ̈ܗܘܿܢ ܐܲܟܼܡܵܐ ܕܲܣܦ݂ܲܩ\nܘܝܼܠܸܦ ܚܲܝܠܵܐ ܕܫܲܥܒܸܿܕܼ ܠܹܗ ܟܠ ܐܲܝܟ ܕܲܠܡܵܪܵܐ ܀ :ܒܐܲܬܼܪܵܐ ܫܝܼܛܵܐ ܬܲܩܸܢ ܐܸܢܘܿܢ ܠܥܲܦܪ̈ܵܢܵܝܹܐ\nܘܟܸܢ ܣܵܡ̣ ܐܸܢܘܿܢ ܒܐܲܬܼܪܵܐ ܕܲܥܕܹܢ ܕܲܦܠܸܐ ܘܲܪܓܼܝܼܓܼ ܀","english":"To him alone, without a partner, he composed the creation, while teaching that in everything his sign is one. He completed and perfected the rational vessel that Life fashioned, and there is no likeness that resembles Adam, in whom the image was established. He cast the sleep of the sixth day, and Adam, the youth, was submerged, and he took a rib from his members and established the woman. He filled this body of his like the first, and from that which was his own he composed a body that resembles his own. A human being came to be who resembles a man from a human being, and he completed and there came to be a body and soul in the likeness of Adam. He slept, submerged, and did not perceive the dissolution of his body, and he awoke from his sleep and saw a man who resembles his body. The Creator set a visible seal by the Spirit in the furnace of his soul, and his mouth uttered new sounds of intimacy. This bone is from his members; by the name \"woman\" the man who establishes the dwelling is covered. He called her again by the name that is fitting, by which the name of the act is known, and he showed that she is the mother of life, the begetter of life. He subdued before him all the species that were on the earth, so that they might cast upon them the seal of his word, that they might be his own. He wrote letters on their skins, black as ink, and he learned the power to subdue them all as a master. In a place of clay he established letters for the earth-dwellers, and with them he placed letters in a place of eternity that is wondrous and glorious.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܲܟܸܿܒܼ","severity":"info","text":"The verb rkab (composed) carries the sense of a deliberate, artful arrangement, often used for divine creation in Syriac hexaemeral literature.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܢܣܲܒܼ݂ ܐܸܠܥܵܐ ܡ̣ܢ ܗܲܕܵܡܘ̈ܗܝ ܘܬܲܩܸܢ ܠܐܲܢ̄ܬܿܬܼܵܐ","severity":"info","text":"This directly echoes Genesis 2:21–22, where God takes one of Adam’s ribs to form the woman.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܢܬܼܵܐ","severity":"info","text":"The ‘sixth day’ (shettha) aligns with the hexaemeral tradition that places the creation of Adam on the sixth day of creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܟܸܢ ܣܵܡ̣ ܐܸܢܘܿܢ ܒܐܲܬܼܪܵܐ ܕܲܥܕܹܢ","severity":"info","text":"The motif of letters placed in a place of eternity recalls the Syriac tradition of the ‘book of life’ or heavenly tablets, paralleling Ephrem’s Hymns on Paradise.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage moves from the creation of Eve from Adam’s rib to the endowment of language and dominion, following the sequential logic of Genesis 2.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he cast the sleep of the sixth day' may be a literal reading of Genesis 2:21 (the deep sleep before the rib extraction) or a symbolic reference to a state of unconsciousness; the text does not resolve the ambiguity."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܥܲܠ̣ܘ ܝܵܪ̈ܵܘܿܬܹܐ ܠܓܼܵܘ ܦܲܪܕܲܝܣܵܐ ܘܐܸܚܲܕܼܘ ܢܘܼܡܹܐ\nܘܐܲܟܼܬܸܿܒܼ ܠܗܘܿܢ ܫܛܵܪ ܡ̇ܪܘܼܬܹܗ ܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ ܀ :ܝܲܗ̣̄ܒܼ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܫܘܼܠܛܵܢ ܦܹܐܪܹ̈ܐ ܪ̈ܓܼܝܼܓܹܐ ܕܲܥܕܹܢ\nܘܲܟܼܠܵܐ ܐܸܢܘܿܢ ܡ̣ܢ ܐܝܼܠܵܢܵܐ ܕܡ̇ܘܠܸܕܼ ܡ̇ܘܬܵܐ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܠܐܵܕܼܵܡ ܨܲܠܡܹܗ ܘܣܵܡ̣ ܠܹܗ ܬܚܘܼܡ̇ܐ\nܕܠܵܐ ܢܸܬܼܩܲܪܲܒܼ ܢܸܣܲܒܼ ܦܹܐܪܵܐ ܩܢܸܐ ܝܼܕܲܥܬܼܵܐ ܀ :ܠܵܐ ܠܲܡ ܬܹܐܟܼܘܿܠ ܡ̣ܢ ܐܝܼܠܵܢܵܐ ܕܡ̇ܘܬܵܐ ܡ̇ܘܠܸܕܼ\nܛܲܪ ܦܘܼܩܕܵܢܵܐ ܕܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܠܵܟ ܦܹܐܪܵܐ ܕܚܲܝܹ̈ܐ ܀ :ܬܪܹܝܢ ܐܝܼܠܵܢܹ̈ܐ ܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܠܒܼܘܼܚܪܵܐ ܨܲܠܡܹܗ\nܘܲܒܼܪܵܐ ܐܸܢܘܿܢ ܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܘܐܝܼܠܵܢ ܡ̇ܘܬܵܐ ܀ :ܬܪܹܝܢ ܬܘܼܩܵܢܹ̈ܐ ܐܲܝܟ ܕܲܒܼܐ̄ܪܵܙܵܐ ܣܵܡ̣ ܒܐܝܼܠܵܢܹ̈ܐ\nܥܘܡܪܵܐ ܕܐܲܪܥܵܐ ܘܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܒܗܘܿܢ ܒܲܕܸܿܩ ܠܲܢ ܀ :ܗܘ̤ܵܐ ܦܘܼܩܕܵܢܵܐ ܐܲܝܟ ܫܲܠܝܼܛܵܐ ܕܢܸܛܲܪ ܐܸܢܘܿܢ\nܕܕܲܠܡܵܐ ܢܲܡܪܲܚ ܐܵܕܼܵܡ ܫܲܒܼܪܵܐ ܥܲܠ ܦܹܐܪ̈ܲܝܗܘܿܢ ܀ :ܓܠ̣ܵܐ ܘܒܲܕܸܿܩ ܠܹܗ ܐܲܝܟ ܕܲܒܼܐ̈̄ܪܵܙܵܐ ܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ\nܕܚܲܝܹ̈ܐ ܚܲܕܼܬܹ̈ܐ ܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܠܵܟ ܐܸܢ ܠܵܐ ܬܸܚܛܵܐ ܀ :ܘܟܲܕܼ ܝܵ̇ܕܲܥ ܠܹܗ ܕܡܸܚܛܵܐ ܚܵܛܹ̇ܐ ܐܲܝܟ ܚܲܝܛܵܐ\nܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ ܨܒܼܵܐ ܕܢܲܢܲܣܹܝܗܝ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܘܟܲܕܼ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܣܵܡ̣ ܒܲܟܼܝܵܢܹܗ\nܒܥܸܠܲܬܼ ܦܹܐܪܵܐ ܨܒܼܵܐ ܕܲܢܕܲܚܸܠ ܠܲܕܼܒܼܵܬܲܪܟܸܿܢ ܀ :ܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ ܕܥܲܠ ܐܝܼܠܵܢܵܐ ܕܕܼܵܝܗܝ ܠܲܦܫܝܼܛܵܐ\nܘܐܲܝܬܿܝܼ ܠܓܸܠܝܵܐ ܦܵܪܘܿܫܘܼܬܹܗ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܀ :ܗܘ̤ܵܐ ܦܘܼܩܕܵܢܵܐ ܒܲܕܼܡܘܼܬܼ ܟܘܼܪܵܐ ܠܒܼܘܼܚܪܵܢ ܐ̄ܢܵܫܵܐ\nܘܪܸܓܲܬܼ ܦܹܐܪܵܐ ܒܲܕܼܡܘܼܬܼ ܪܸܬܼܚܵܐ ܠܥܸܠ ܡ̣ܢ ܕܲܗܒܼܵܐ ܀","english":"He placed upon him the guardians of the garden, and they took hold of the keys, and he wrote for him the contract of his lordship by means of the command. He placed in their hands the authority over the fruits, the firstfruits of the tree of life, and he forbade him from the tree that produces death. He called Adam his image and set for him a boundary, that he should not approach nor take the fruit of the tree of knowledge. He said to him, \"Do not eat from the tree that produces death; keep the command, and I will give you the fruit of life.\" Two trees the Creator set before his image, and he made a tree of life and a tree of death. Two signs, as a mystery, he set in the trees: the dwelling of the earth and the kingdom of heaven, that he might examine him. The command was like a ruler that stood guard, lest Adam, the youth, act rashly with their fruits. He revealed and examined him, as by a mystery, through the command: \"I will give you new life if you do not sin.\" And when he knew that he would sin like a sinner, by the command he desired to test him as if he did not know. And when he knew that mortality was set in his nature, on account of the fruit he desired to frighten his posterity. By the command concerning the tree, he led him to the simple one, and brought to light his discernment by means of a test. The command was like a furnace for the testing of man, and the desire for the fruit like a touchstone for gold.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The Syriac term puqdānā (command) recurs throughout the passage as a key theological motif, denoting the divine ordinance that governs Adam's probation in Eden.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ ܕܚܲܝܹ̈ܐ / ܐܝܼܠܵܢܵܐ ܕܡ̇ܘܬܵܐ","severity":"info","text":"The two trees (tree of life, tree of death) echo Genesis 2:9 and 3:22–24, but Narsai develops them as a dualistic symbol of obedience and mortality, a common theme in Syriac exegesis.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"The garden (pardaysā) is depicted with guardians holding keys, reflecting a late antique trope of Eden as a walled, guarded space, paralleled in other Syriac memre on creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of binary oppositions: two trees, two signs, two realms (earthly dwelling and heavenly kingdom), reinforcing Narsai's didactic contrast between obedience and transgression.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܘܼܪܵܐ / ܪܸܬܼܚܵܐ","severity":"info","text":"The command as a furnace (kūrā) and the desire for fruit as a touchstone (retḥā) for gold is a metallurgical metaphor also found in Ephrem's Hymns on Paradise, suggesting a shared exegetical tradition.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's portrayal of Adam as a youth (šabrā) tested by a divine command influenced later East Syriac monastic literature, where the Eden narrative becomes a paradigm for ascetic probation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'guardians' (ܢܘܼܡܹܐ) is not specified; they may be angels or a symbolic reference to divine powers. The reading takes them as angelic custodians."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":":ܢܦܲܚ̣ ܒܹܗ ܐܵܐܲܪ ܕܪܸܓܲܬܼ ܦܹܐܪܵܐ ܒܕܲܗܒܹܗ ܕܐܵܕܼܵܡ\nܘܐܲܣܓܿܝܼ ܡܲܪ̣̱ܩܹܗ ܒܢܘܼܪܵܐ ܕܐܘܼܟܼܠܹܗ ܘܚܵܘܝܼ ܫܘܼܦܪܹܗ ܀ :ܕܲܗܒܼܵܐ ܛܵܒܼܵܐ ܒܪ̣ܵܝܗܝ ܠܐܵܕܼܵܡ ܡܲܬܼܩܸܢ ܟܠܵܐ\nܘܟܲܣܝܼ ܫܘܼܦܪܹܗ ܒܠܵܐ ܝܼܕܲܥܬܼܵܐ ܐܲܝܟ ܬܲܚܦܝܼܬܼܵܐ ܀ :ܒܝܲܕܼ ܦܘܼܩܕܵܢܵܐ ܐܲܝܟ ܕܲܒܼܟܼܘܼܪܵܐ ܐܲܥܸܠ ܢܲܣܕܹ̱̣݂ܿܗ\nܘܲܒܼܢܸܣܝܵܢܵܐ ܡ̣ܪܲܩ ܨܵܐܘܼܬܹܗ ܘܚܵܘܝܼ ܫܘܼܦܪܹܗ ܀ :ܐ̄ܪܵܙܵܢܵܐܝܿܬܼ ܦܲܩܸܕܼ ܐܸܢܘܿܢ ܠܲܕܼܒܹܝܬܼ ܐܵܕܼܵܡ\nܕܠܵܐ ܢܨܘܼܬܼܘܼܢܵܝܗܝ ܟܸܢܫܲܝ̈ ܪܵܘܡ̇ܐ ܠܩܵܠ ܦܘܼܩܕܵܢܵܐ ܀ :ܒܲܝܢܲܝ ܟܲܣܝܵܐ ܠܦܲܓܼܪ̈ܵܢܵܝܹܐ ܗܘ̤ܵܐ ܗܵܢ ܐ̄ܪܵܙܵܐ\nܘܠܵܐ ܫܵܘܬܸܿܦ ܒܵܗ̇ ܒܬܸܢܘܲܝ ܕܐܵܕܼܵܡ ܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܠܵܐ ܫܡܝܼܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܪܹܫܵܐ ܕܐܵܐܲܪ ܗܵܢ ܦܘܼܩܵܕܵܢܵܐ\nܘܠܵܐ ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܕܡܸܛܠ ܡ̇ܢܵܐ ܟܠܹܝܢ ܡ̣ܢ ܦܹܐܪܵܐ ܀ :ܚܣܵܡܵܐ ܕܲܠܚܵܗ̇ ܠܫܲܦܝܼܘܼܬܼ ܢܲܦܫܹܗ ܘܲܚ̣ܫܸܟ ܡܸܢܫܹܠܝ\nܕܲܚܙ̣ܵܝܗܝ ܠܐܵܕܼܵܡ ܕܲܥܒܼܝܼܕܼ ܡ̇ܪܵܐ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ ܀ :ܛܢܵܢܵܐ ܫܲܓܼܪܹܗ ܫܲܓܼܪܹܗ̇ ܠܐܵܟܹ̇ܠܩܲܪܨܵܐ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ\nܕܡܸܛܠܡܵܢܵܐ ܥܒܼܝܼܕܼ ܥܲܦܪܵܐ ܡܲܠܟܵܐ ܒܐܲܪܥܵܐ ܀ :ܠܵܐ ܣܸܦܩܲܬ̤ ܠܒܲܪ ܕܲܚܝܼܚܵܐ ܕܲܩܪ̣ܵܝܗܝ ܨܲܠܡܹܗ\nܐܸܠܵܐ ܕܫܲܥܒܸܿܕܼ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܬܚܹܝܬܼ ܫܘܠܛܵܢܹܗ ܀ :ܠܵܐ ܟܲܕܿܘܼ ܠܹܗ ܠܥܲܦܪܧܵܐ ܕܐܲܪܥܵܐ ܕܓܲܒܼܠܹܗ ܒܐܘܼܕܼܵܘ̈ܗܝ\nܐܸܠܵܐ ܕܐܲܪܡܝܼ ܢܝܼܪܵܐ ܕܥܲܡܠܹܗ ܥܲܠ ܪ̈ܘܼܚܵܢܹܐ ܀ :ܠܝܼ ܪܘܼܚܵܢܵܐ ܩܢܸܐ ܫܘܼܠܛܵܢܵܐ ܒܬܸܓܼܡܹ̈ܐ ܕܐܲܟܼܘܵܬܼܝ\nܐܵܦܠܵܐ ܒܡܸܠܬܼܵܐ ܨܒܼܵܐ ܕܲܢܒܲܕܸܿܩ ܥܲܠ ܬܘܼܩܵܢܲܢ ܀ :ܗܵܢܵܐ ܫܝܼܛܵܐ ܥܲܦܪܵܐ ܕܐܲܪܥܵܐ ܒܲܪ ܕܲܚܝܼܚܵܐ\nܒܡܸܠܟܵܐ ܪܲܒܵܐ ܘܲܒܼܚܘܼܫܵܒܼܵܐ ܨܲܒܸܿܬܼ ܓܲܒܼܠܹܗ ܀","english":"He spread out in it the air of the trees of fruit with his gold, of Adam. And he increased his beauty with the color of his food, and he showed his splendor. Good gold he created for Adam, he set up everything, and he concealed his splendor without knowledge like a covering. By means of the command, as a firstborn, he entered her grace, and with a smile he drew out his desire and showed his splendor. Mystically he commanded the serpent to the house of Adam, that without their permission the heights should not listen to the voice of the command. Between them this mystery was hidden from the corporeal ones, and it did not share with the knowledge of Adam the heavenly ones. The head of the air did not hear this command, and he did not know for what reason he was restrained from the fruit. A lack of clarity for himself, and he darkened from his own self, that he might see Adam, who had been made lord over all that was. Error led him, the slanderer, in the form of a serpent, that for some reason dust had been made king on the earth. It was not enough for the son of the living one that he had been called his image, but that height and depth should be subjected under his authority. He did not weary the dust of the earth which he had fashioned with his hands, but he cast the burden of his labor upon the spirits. No spirit stood firm in authority over the orders of my kind, nor did the word desire to examine the seals. Behold, this wandering dust of the earth, the son of the living one, with great counsel and thought he fashioned his creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܐܲܪ","severity":"info","text":"The Syriac ܐܵܐܲܪ (ʾāʾar) here means 'air' or 'atmosphere', not a proper name. The English draft's 'the head of the air' likely refers to the serpent as a primordial aerial being.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܲܠܡܹܗ","severity":"info","text":"The phrase 'called his image' (ܨܲܠܡܹܗ) echoes Genesis 1:26-27, where Adam is made in God's image. Narsai here emphasizes Adam's lordship over creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐ̄ܪܵܙܵܢܵܐܝܿܬܼ","severity":"info","text":"The adverb 'mystically' (ܐ̄ܪܵܙܵܢܵܐܝܿܬܼ) reflects Narsai's exegetical method of typological or allegorical interpretation, common in Syriac tradition.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from describing Adam's creation and the garden's guardians to the serpent's temptation, marked by the command 'mystically he commanded the serpent'.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܢܵܥܵܐ","severity":"caution","text":"The Syriac ܛܢܵܥܵܐ (ṭāʿā) can mean 'error' or 'straying', but here it is personified as a force leading the slanderer (the serpent). The English draft's 'Error led him' is acceptable but the agent is ambiguous.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܪ ܕܲܚܝܼܚܵܐ","severity":"info","text":"The epithet 'son of the living one' (ܒܲܪ ܕܲܚܝܼܚܵܐ) is a distinctive Narsaian term for Adam, emphasizing his divine origin and contrasting with earthly dust.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the head of the air' is ambiguous; it may refer to the serpent as a primordial being or to a specific angelic guardian. The reading taken follows the English draft's identification with the serpent.","The phrase 'he concealed his splendor without knowledge like a covering' is syntactically ambiguous; it may mean Adam's splendor was hidden from his own knowledge or from others."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܩ̣ܪܵܝܗܝ ܬܘܼܒܼ ܨܲܠܡܹܗ ܟܲܕܼ ܡ̇ܘܪܸܒܼ ܠܹܗ ܐܲܝܟ ܕܲܠܡܵܪܵܐ:\nܘܲܟܼܕܲܢ ܐܸܢܘܿܢ ܠܲܡܫܲܝܵܢܹ̈ܐ ܒܦܘܼܠܚܵܢ ܚܲܝܵܘ̈ܗܝ ܀ :ܕܐܸܩܪܘܿܒܼ ܨܹܐܕܼܵܘܗܝ ܒܸܠܥܵܕܼ ܓܘܼܫܡܵܐ ܠܵܐ ܚܵܙܹ̇ܐ ܠܝܼ\nܕܐܸܩܪܘܿܒܼ ܨܹܐܕܼܵܘܗܝ ܕܠܵܐ ܪܘܼܟܵܒܼܵܐ ܠܵܐ ܥܵܢܹ̇ܐ ܠܝܼ ܀ :ܠܵܐ ܫܲܠܝܼܛ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܚܲܣܵܡܵܐ ܒܫܘܼܪܵܝ ܙܲܒܼܢܹ̈ܐ\nܢܫܲܚܠܸܦ ܝܵܬܹܗ ܘܢܲܛܥܸܐ ܠܐ̄ܢܵܫܵܐ ܒܝܲܕܼ ܕܸܡ̈ܘܵܬܼܵܐ ܀ :ܚܸܘܝܵܐ ܓܒܼܵܐ ܠܹܗ ܕܲܢܟܲܣܸܐ ܒܹܗ ܡܲܪܝܼܪܘܼܬܹܗ\nܘܐܲܝܟ ܟܸܢܵܪܵܐ ܒܡܸܢܲܝ̈ ܒܸܣܪܵܐ ܙܡ݂ܲܪ ܙܹܐܦܵܢܵܐ ܀ :ܢܲܓܼܕܹܿܗ ܠܚܸܘܝܵܐ ܩܢܸܐ ܪܘܼܟܵܒܼܵܐ ܠܘܵܬܼ ܒܲܪ̄ܬܼ ܐ̄ܢܵܫܵܐ\nܕܡ̇ܐ ܕܲܚܙܵܬܹ̈ ܕܒܸܣܪܵܢܵܝܵܐ ܗ̄ܘ̣ ܬܩܲܒܸܿܠ ܡܸܠܟܹܿܗ ܀ :ܙܡ݂ܲܪ ܙܹܐܦܵܢܵܐ ܒܐܲܒܿܘܼܬܼ ܒܸܣܪܵܐ ܩܵܠܹ̈ܐ ܢܟܼܝܼܠܹ̈ܐ\nܕܡܸܛܠܡܵܢܵܐ ܟܠܹܝܬܿܘܿܢ ܘܲܫܠܹܝܢ ܡ̣ܢ ܡܹܐܟܼܘܼܠܬܵܐ ܀ :ܕܲܠܡܵܐ ܬܚܘܼܡ̇ܐ ܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܥܲܠ ܐܝܼܠܵܢܹ̈ܐ\nܕܠܵܐ ܬܸܬܼܒܲܣܡܘܼܢ ܡ̣ܢ ܦܹܐܪ̈ܲܝܗܘܿܢ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܠܥܸܙܲܬ̤ ܚܵܘܵܐ ܒܩܵܠܵܐ ܓܫܝܼܡܵܐ ܥܲܡ ܒܸܣܪܵܢܵܐ\nܕܫܲܠܝܼܛ ܗ̄ܘ̣ ܠܲܢ ܥܲܠ ܒܘܼܣܵܡܵܐ ܕܟܼܠܗܘܿܢ ܦܹܐܪܹ̈ܐ ܀ :ܡ̣ܢ ܚܲܕܼ ܒܲܠܞܚܘܿܕܼ ܬܲܚܸܡ ܘܲܟܼܠ̣ܵܢ ܕܡ̇ܘܬܵܐ ܡ̇ܘܠܸܕܼ\nܘܲܕܼܠܵܐ ܢܡܘܼܬܼ ܠܲܡ ܡܸܛܠܗܵܕܹܐ ܟܠ̣ܵܢ ܡ̣ܢ ܦܹܐܪ̈ܵܘܗܝ ܀ :ܥܸܠܬܹܗ ܕܡ̇ܘܬܵܐ ܕܲܡܟܲܣܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܪ̈ܘܼܚܵܢܹܐ\nܘܲܚܕܼܝܼ ܢܟܼܝܼܠܵܐ ܕܐܸܫܟܲܚ ܐܲܬܼܪܵܐ ܕܢܲܪܡܸܐ ܙܹܐܦܹܗ ܀ :ܦܲܠܚ̣ܵܗ̇ ܠܐܲܪܥܵܐ ܕܫܸܡܥܵܐ ܕܐܸܢܹ̈ܐ ܕܐܸܠܥܵܐ ܪܦܝܼܬܼܵܐ\nܘܐܲܡܝܼ ܙܲܪܥܹܗ ܐܵܟܹ̇ܠܩܲܨܵܐ ܒܓܼܵܘ ܬܲܪܥܝܼܬܼܵܗ̇ ܀ :ܠܵܘ ܣܲܡ ܡ̇ܘܬܵܐ ܟܣܸܐ ܒܐܝܼܠܵܢܵܐ ܚܸܘܝܵܐ ܬܲܪܓܸܿܡ\nܥܲܝܢܹ̈ܐ ܕܢܘܼܗܪܵܐ ܝܵܗܹ̇ܒܼ ܦܹܐܪܵܐ ܠܕܼܵܐܟܹ̇ܠ ܡܸܢܹܗ ܀","english":"He called him again his image when he increased him like a lord. And when he went to the angels in the service of his life: \"Approach his side without a body, you do not see me; approach his side without a rider, you do not perceive me.\" That envious one was not able at the beginning of the times to change him and lead the man astray by means of forms. The serpent chose him to conceal his bitterness in him, and like a thorn among the parts of the flesh he sang a song of deceit. He sent the serpent, the bitter rider, to the daughter of man, so that when she saw the bodily things, she would accept his counsel. He sang a song of deceit in the ear of the flesh, sounds that were sweet, so that because of the taste she would cease and desist from the food. Lest the Creator set a boundary upon the trees, that they not enjoy their fruits like beasts. To the ear of Eve with a coarse voice, with the flesh, that he was ruler over the pleasure of all the fruits. From one only he restrained and all of them generated death, and without death for them because of this one all of them from his fruits. The cause of death that was hidden from the spirits, and he rejoiced and was confident that he found a place to cast his deceit. He worked the earth of hearing of the ears of the woman, the loose one, and he poured his seed, the poison, within her thought. Not death set, hidden in the tree, the serpent interpreted: the eyes of light give fruit to the one who eats from it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܟܵܒܼܵܐ","severity":"info","text":"The Syriac term rukkābā (rider) is used here for the serpent's approach to Eve, contrasting with the earlier 'without a rider' (lā rukkābā) for the angels' approach to Adam. It evokes a demonic possession or mounting imagery.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 3:1-6","severity":"info","text":"The passage reworks the Eden narrative: the serpent's deceit, Eve's temptation, and the forbidden fruit. Narsai expands the serpent's role as a 'bitter rider' and 'song of deceit', echoing the biblical account but with added demonic agency.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serpent as rider","severity":"info","text":"The image of the serpent as a 'rider' (rukkābā) who 'sends' itself to Eve reflects Syriac exegetical traditions where the serpent is a vehicle for Satan. Narsai's depiction aligns with early Christian demonology, emphasizing the serpent's instrumental role in the Fall.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage shifts from Adam's creation to the temptation of Eve, marking a transition in the narrative. The serpent's actions are described in a series of parallel clauses, building toward the moment of temptation and the introduction of death.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܡ̇ܘܬܵܐ","severity":"caution","text":"The phrase 'cause of death that was hidden from the spirits' is ambiguous: it may refer to the serpent's hidden nature or to the concept of death itself being concealed from the angels. The Syriac allows both readings.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the envious one' (ḥassāmā) is not explicitly named; it may refer to Satan or the serpent. The phrase 'cause of death that was hidden from the spirits' is ambiguous as to whether it refers to the serpent or to death itself."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܚܲܝܠܵܐ ܪܲܒܵܐ ܩܢܸܐ ܐܝܼܠܵܢܵܐ ܒܝܲܕܼ ܡܹܐܟܼܘܼܠܬܹܿܗ\nܘܲܡܨܸܐ ܡܫܲܚܠܸܦ ܘܥܵܒܹ̇ܕܼ ܐ̄ܢܵܫܵܐ ܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܀ :ܢܸܒܼܥܵܐ ܪܲܒܵܐ ܕܐܲܠܵܗܘܼܬܼܵܐ ܟܣܸܐ ܒܐܝܼܠܵܢܵܐ\nܘܐܸܢ ܫܵ̄̇ܬܹ̇ܝܢ ܐ̄ܢܬܿܘܿܢ ܡ̣ܢ ܚܲܠܝܘܼܬܹܗ ܩܢ̣ܲܝܬܿܘܿܢ ܕܲܪܓܼܵܐ ܀ :ܘܡܸܛܠܗܵܕܹܐ ܟܠ̣ܵܟܼܘܿܢ ܡܸܢܹܗ ܕܠܵܐ ܬܕܲܡܘܿܢ ܠܹܗ\nܕܕܲܠܡܵܐ ܬܸܡܛܘܿܢ ܠܪܵܘܡ̇ܐ ܪܲܒܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀ :ܡܸܚܣܲܡ ܚܵܣܹ̇ܡ ܕܠܵܐ ܬܸܗܘܘܿܢ ܠܹܗ ܒܢܲܝ̈ ܝܼܵܬܿܘܼܬܼܵܐ\nܘܠܵܐ ܬܸܬܼܟܵܢܘܿܢ ܒܲܫܡܵܐ ܪܲܒܵܐ ܕܐܲܠܵܗܘܼܬܹܗ ܀ :ܒܪܘܿܒܼܘ ܨܹܝܕܼ ܦܹܐܪܵܐ ܘܐܲܟܼܘܿܠܘ ܡܸܢܹܗ ܘܲܚܙܵܘ ܢܘܼܗܪܵܐ\nܘܗܵܐ ܩܵܢܹ̇ܝܢ ܐ̄ܢܬܿܘܿܢ ܚܹܝܠ ܚܵܟܼ̈ܡܵܬܼܵܐ ܐܲܝܟ ܐܲܠܵܗܹ̈ܐ ܀ :ܚܙܵܬ̤ ܠܲܡ ܐܲܢ̄ܬܿܬܼܵܐ ܕܲܪܓܼܝܼܓܼ ܦܹܐܪܵܐ ܘܦܲܐܝܵܐ ܚܙܵܬܹܗ\nܘܢܸܣܒܲܬ̤ ܘܐܸܟܼܠܲܬ̤ ܘܟܸܢ ܝܸܗ̄ܒܲܬ̤ ܠܹܗ ܠܒܲܥܠܵܗ̇ ܘܐܸܟܲܠ̣ ܀ :ܗܝ̤ ܩܲܕܼܡ̇ܝܑܬܼ ܫܸܡܥܲܬ̤ ܡܸܠܟܵܐ ܘܩܸܛܦܲܬ̤ ܦܹܐܪܵܐ\nܘܣܲܪܗܸܒܼ ܦܘܼܡ̇ܗ̇ ܥܲܠ ܡܹܐܟܼܘܼܠܬܵܐ ܕܬܸܗܘܸܐ ܐܲܠܵܗ ܀ :ܒܐܘܼܟܼܠܵܐ ܕܦܹܐܪܵܐ ܨܒܼܵܬ̤ ܕܬܸܚܛܘܿܦ ܠܵܗ̇ ܫܸܡ ܐܲܠܵܗܵܐ\nܘܬܸܣܲܒܼ ܕܲܪܓܼܵܐ ܠܥܸܵܠ ܡ̣ܢ ܒܲܥܠܵܗ̇ ܘܬܸܗܘܸܐ ܪܹܫܵܐ ܀ :ܒܪܸܓܲܬܼ ܐܘܼܟܼܠܵܐ ܣܒ݂ܲܪܘ ܡ̇ܝܘܿܬܹ̈ܐ ܕܲܠܥܸܠ ܡ̇ܛܹ̇ܝܢ\nܘܬܲܚܬܿܝܼ ܐܸܢܘܿܢ ܥܒܼܵܕܼ ܦܘܼܩܕܵܢܵܐ ܠܥܘܼܡܩܵܐ ܕܲܫܝܘܼܠ ܀ :ܒܐܘܼܟܼܠܹܗ ܕܦܹܐܪܵܐ ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ ܥܲܦܪ̈ܵܢܵܝܹܐ\nܘܚܵܪ̣ܘ ܘܐܸܬܼܢܲܟܲܦܘ ܡ̣ܢ ܓܲܠܝܘܼܬܼܵܐ ܕܗܲܕܵܡܲܝ̈ܗܘܿܢ ܀ :ܗܘ̤ܵܬܼ ܡܹܐܟܼܘܼܠܬܵܐ ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܠܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ\n:ܘܢܲܟܸܿܦ ܗܵܘܢܵܐ ܠܪܸ̈ܓܼܫܹܐ ܕܲܠܒܲܪ ܒܢܲܚ̈ܬܲܝܼ ܛܲܪ̈ܦܹܐ\n:ܩ̣ܢܵܘ ܒܘܼܝܵܢܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ\nܘܟܲܣܝܼܘ ܒܸܣܪܵܐ ܥܲܪܛܸܠܵܝܵܐ ܕܗܲܕܸܡܲܝ̈ܗܘܿܢ ܀","english":"The great power stood in awe of the tree by means of its fruit, and it was able to change and make a man like gods. The great mystery of divinity was hidden in the tree, and if you eat from its sweetness, you will ascend a step. And because of this, all of you, keep away from it lest you fall, lest you reach the great height of his divinity. Restrain yourselves, that you may not become for him objects of reproach, and that you may not be burned by the great name of his divinity. Go toward the fruit and eat from it, and see the light; and behold, Cain and Abel stood forth, a power of wisdom like gods. The woman saw the fruit of the tree of knowledge, and it pleased her, and she took and ate, and also gave to her husband, and he ate. She first heard the counsel and plucked the fruit, and her mouth hastened to the food, that she might become a god. By the eating of the fruit she desired to snatch the name of God and to take a step above her husband and to become head. By the passion of eating, mortals thought they would reach above, and below they became servants of command to the depth of Sheol. By the eating of the fruit, the earthly ones stood in lamentation, and they became dark and were covered from the nakedness of their members. The food became like a mirror for the movements of the soul, and it bent the senses outward by the beauty of the leaves. The lamentation of separation stood, the young of heart, and they covered the naked flesh of their members.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ","severity":"info","text":"The Syriac term ܐܝܼܠܵܢܵܐ (īlānā) means 'tree' and is the standard word for the Tree of Knowledge in Syriac exegetical tradition. Its use here consistently refers to the Edenic tree.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܹܐܪܵܐ","severity":"info","text":"The narrative of Eve taking the fruit and giving it to Adam (lines 7–8) directly echoes Genesis 3:6. The Syriac verb ܐܸܟܼܠܲܬ̤ (ʾeklat, 'she ate') and ܐܸܟܲܠ̣ (ʾekal, 'he ate') mirror the Peshitta wording.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܲܪܓܼܵܐ","severity":"info","text":"The motif of 'ascending a step' (ܕܲܪܓܼܵܐ, dargā) toward divinity reflects a common Syriac theme of the fall as a misguided attempt at deification, paralleled in Ephrem's Hymns on Paradise.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ","severity":"info","text":"The repeated phrase 'stood in lamentation' (ܩܢ̣ܵܘ ܒܘܼܝܵܢܵܐ) frames the consequences of the fall, first for 'earthly ones' and then for 'the young of heart,' creating a parallel structure that emphasizes universal grief.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܢܸܐ","severity":"caution","text":"The opening verb ܩܢܸܐ (qəʿē) is ambiguous: it could mean 'stood in awe' (as in the English draft) or 'was afraid.' The context of the serpent's approach supports the sense of awe mixed with fear.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great power' (ܚܲܝܠܵܐ ܪܲܒܵܐ) in line 1 is unclear; it may refer to the serpent or to a demonic force. The reading taken follows the English draft's implication of the serpent.","The phrase 'young of heart' (ܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ) in line 14 is ambiguous: it could mean 'the young in heart' (i.e., the innocent) or 'the children of the heart' (a metaphorical expression). The reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܡ̣ܢ ܐܝܼܠܵܢܵܐ ܕܐܸܟܲܠ̣ܘ ܡܸܢܹܗ ܥܒ݂ܲܕܼܘ ܬܲܟܼܣܝܼܬܼܵܐ\nܘܕܲܐܫܠܲܚ ܐܸܢܘܿܢ ܛܲܪ̈ܦܹܐ ܕܡܸܢܹܗ ܟܲܣܝܼܘ ܐܸܢܘܿܢ ܀ :ܠܦܵܢܝܹܗ ܕܝܵܘܡ̇ܐ ܐܸܢܘܿܢ ܩܵܠ ܒܵܪܘܿܝܵܐ\nܟܲܕܼ ܡܲܫܡܲܥ ܗ̄ܘ̣ܵܐ ܩܵܠ ܗܲܠ̈ܟܼܵܬܼܵܐ ܒܓܼܵܘ ܦܲܪܕܲܝܣܵܐ ܀ :ܐܹܝܘ ܪܘܼܚܵܢܵܐ ܕܐܲܫܡܲܥ ܩܵܠܵܐ ܕܠܵܐ ܗܲܕܵܡܹ̈ܐ\nܐܹܝܘ ܝܵ̇ܕܲܥ ܟܠ ܕܲܡܫܲܐܸܠ ܠܹܗ ܠܨܲܠܡܹܗ ܐ̄ܢܬܿ ܀ :ܝܵ̇ܕܲܥ ܕܐܲܝܟܵܐ ܗ̄ܘ̣ ܘܲܡܫܲܐܸܠ ܠܹܗ ܟܲܕܼ ܚܵܙܹ̇ܐ ܠܹܗ\nܡܲܫܡܵܥ ܩܵܠܵܐ ܐܵܦ ܩܵܪܹܐ ܠܹܗ ܕܢܲܦܢܹܝܘܗܝ ܨܹܐܕܼܵܘܗܝ ܀ :ܐܲܝܟܵܐ ܐ̄ܢܬܿ ܐܵܕܼܵܡ ܨܲܠܡܵܐ ܓܲܠܝܵܐ ܡܒܲܕܸܿܩ ܟܲܣܝܘܼܬܼܝ\nܐܲܝܟܵܐ ܐ̄ܢܬܿ ܝܵܪܬܵܐ ܕܣܵܡ̣ܬܵܟܟ ܡ̇ܪܵܐ ܥܲܠ ܟܠ ܩܸܢܝܵܢܝ ܀ :ܒܝܲܕܼ ܢܸܥ̈ܡܵܬܼܵܐ ܪ̈ܵܥܘܿܡ̇ܬܼܵܐ ܒܥ̣ܵܝܗܝ ܠܐܲܒܿܝܼܕܼܵܐ\nܘܲܥܦܝܼܦܵܐܝܼܬܼ ܒܩܵܠ ܚܸܢ̈ܓܼܵܬܼܵܐ ܐܵܕܼܵܡ ܐܵܕܼܵܡ ܀ :ܐܲܝܟܵܐ ܐ̄ܢܬܿ ܐܵܕܼܵܡ ܩܥ̣ܵܐ ܒܼܵܘܿܝܵܐ ܠܘܵܬܼ ܥܲܽܦܪܵܢܵܐ\nܘܦܲܢܝܼ ܥܒܼܝܼܕܼܵܐ ܠܘܵܬܼ ܥܵܒܼܘܿܕܼܵܐ ܩܵܠܵܐ ܚܢܝܼܓܼܵܐ ܀ :ܩܵܠ ܗܲܠ̈ܟܼܵܬܼܵܟ ܫܸܡ̇ܥܹܬܼ ܘܲܛܫܹ̇ܝܬܼ ܡ̣ܢ ܟܘܼܚܵܕܼܵܐ\nܕܠܵܐ ܬܸܬܼܒܲܩܸܐ ܒܥܲܪܛܸܠܵܝܘܼܬܼܝ ܕܲܡܦܲܪܣܲܝ ܐ̄ܢܵܐ ܀ :ܡܲܢ̣ܘܼ ܐܲܫܠܲܚ ܢܲܚ̈ܬܲܝ ܫܘܼܒܼܚܵܟ ܡܲܠܟܵܐ ܕܐܲܪܥܵܐ\nܘܡܲܢ̣ܘܼ ܥܲܒܼ݂ܕܵܟ ܥܲܪܛܸܠܵܝܵܐ ܡ̣ܢ ܬܲܟܼܣܝܼܬܼܵܐ ܀ :ܐܸܚܲܕܼ ܥܸܠܬܼܵܐ ܢܲܟܼܦܵܐ ܕܲܒܼܗܸܬܼ ܒܐܸܠܥܵܐ ܕܡܸܢܹܗ\nܟܲܕܼ ܣܵܒܲ̇ܪ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܡܸܬܼܚܲܝܲܒܼ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܀ ܐܲܢ̄ܬܿܬܼܵܐ ܕܝܲܗ̣̄ܒܼܬܿ ܥܲܡܝܼ ܗܝ̤ ܝܸܗ̄ܒܲܬ̤ ܠܝܼ ܦܹܐܪܵܐ ܘܐܸܟܼܠܹ̇ܬܼ:\nܘܐܸܠܘܼܠܵܐ ܗܝ̤ ܠܵܐ ܥܵܒܲ݁ܪ ܗ̄ܘܹ̇ܝܬܼ ܥܲܠ ܦܘܼܩܕܵܢܵܟ ܀ :ܛܲܥܢܹ݂ܗ ܠܐܵܕܼܵܡ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ ܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ\nܘܫܲܐܸܠ ܠܐܲܐ̄ܬܿܬܼܵܐ ܕܡ̇ܢܵܘ̇ ܗܵܢܵܐ ܥܵܘ̣ܠܵܐ ܕܲܥܒ݂ܲܕܿܬܿܝ ܀","english":"The tree from which they ate made a mystery, and they cast off their leaves; from it they covered themselves. At the end of the day, the voice of the Creator called out, while making the sounds of the walks heard within Paradise. O spirit that makes heard a voice without limbs, O one who knows all who question him about his image, you know where he is and question him while seeing him, making a voice heard and also calling him to turn his steps. Where are you, Adam? The revealed image searches for its covering. Where are you, the heir of your treasure, Lord over all my acquisitions? Through gracious and merciful deeds, they sought the lost one, and with a sweet voice, Adam, Adam. Where are you, Adam? The voice cried out to the dust, and the made one turned to the Maker with a sweet voice. I heard the sound of your walks and hid from the assembly, lest I be caught in my nakedness that spreads shame. How did I cast off your glory, king of the earth? And how did your servant become naked of the mystery? The cause took hold of the stone that was ashamed of the branch from which it came, when it thought it would not be condemned by the decree of the day. The woman who gave with me, she gave me the fruit and I ate; and if not for her, I would not have transgressed your command. Adam blamed the woman with a full mouth like a child, and asked the woman, \"What is this evil that you have done?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܟܼܣܝܼܬܼܵܐ","severity":"info","text":"The Syriac taksītā (here vocalized takksītā) means 'mystery' or 'secret rite'; in Narsai it often denotes the sacramental or typological significance of the tree, not merely a hidden truth.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܩܥ̣ܵܐ ܒܼܵܘܿܝܵܐ ܠܘܵܬܼ ܥܲܽܦܪܵܢܵܐ","severity":"info","text":"The cry 'Where are you, Adam?' echoes God's call in Genesis 3:9, but Narsai transforms it into a liturgical dialogue between the Creator and the hidden Adam.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܪܛܸܠܵܝܘܼܬܼܝ","severity":"info","text":"Narsai's emphasis on Adam's 'nakedness' (ʿarṭīlāyūtā) reflects a Syriac exegetical tradition that interprets the Fall as a loss of the 'garment of glory' or priestly vesture, not merely physical nudity.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟܵܐ ܐ̄ܢܬܿ ܐܵܕܼܵܡ","severity":"info","text":"The repeated anaphora 'Where are you, Adam?' structures this passage as a dramatic search, alternating between the Creator's voice and Adam's self-accusation, typical of Narsai's dialogic homilies.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܸܚܲܕܼ ܥܸܠܬܼܵܐ ܢܲܟܼܦܵܐ","severity":"info","text":"The image of the 'stone ashamed of the branch' is a rare metaphor for Adam's misplaced pride; it parallels Ephrem's Hymns on Paradise (Hymn 3) where the tree's branch symbolizes divine command.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܐܲܫܠܲܚ ܢܲܚ̈ܬܲܝ","severity":"caution","text":"The phrase 'How did I cast off your glory?' is textually uncertain: the Syriac verb ʾašlaḥ can mean 'cast off' or 'put on,' creating an ambiguity that some manuscripts resolve differently.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spirit that makes heard a voice without limbs' is ambiguous: it may refer to the Holy Spirit, an angelic herald, or a personification of the divine voice.","The phrase 'the cause took hold of the stone' is obscure; 'stone' (kēpā) may be a metaphor for Adam's hardened heart or a reference to the forbidden tree's fruit."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܘܐܵܦ ܗܝ̤ ܣܵܓܼܬܼܵܗ̇ ܠܥܸܠܬܼܵܐ ܒܚܸܘܝܵܐ ܒܲܕܼܡܘܼܬܼ ܐܵܕܸܵܡ\nܕܚܸܘܝܵܐ ܡܲܠܟܲܢܝ ܘܐܸܟܼܠܹܬܼ ܦܹܐܪܵܐ ܕܠܵܐ ܡ̣ܢ ܨܸܒܼܷܝܵܢܝ ܀ :ܠܵܐ ܕܹܝܢ ܫܲܐ̣ܠܹܗ ܠܚܸܘܝܵܐ ܕܐܲܛܥܝܼ ܕܲܠܡܵܢ ܐܲܛܥܝܼ\nܕܠܵܘ ܗܘ̤ ܐܲܛܥܝܼ ܐܸܠܵܐ ܕܡܲܠܸܠ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀ :ܦܣܲܩ̣ ܒܵܪܘܝܵܐ ܕܝܼܢܵܐ ܩܲܫܝܵܐ ܥܲܠ ܣܵܪܘܿܝܵܐ\nܘܲܦܟ݂ܲܪ ܘܲܫܕܼܵܝܗܝ ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܒܝܲܕܼ ܠܵܘ̈ܛܵܬܼܵܐ ܀ :ܠܝܼܛܵܐ ܬܸܗܘܸܐ ܡ̣ܢ ܟܠ ܕܲܒܼܪܹܝܬܼ ܕܪܵܚܹ̇ܫ ܒܐܲܪܥܵܐ\nܘܢܸܒܼܟܲܠ ܪܲܗܛܵܐ ܕܩܲܠܝܼܠܘܼܬܼܵܟ ܕܠܵܐ ܬܘܼܒܼ ܬܲܛܥܸܐ ܀ :ܥܲܦܪܵܐ ܫܝܼܛܵܐ ܡ̣ܢ ܓܵܘ ܐܲܪܥܵܐ ܢܸܗܘܸܐ ܐܘܼܟܼܠܵܟ\nܘܠܵܐ ܬܸܬܒܲܣܲܡ ܡ̣ܢ ܚܲܠܝܘܼܬܼܵܐ ܕܦܹܐܪܥܵܐ ܀ :ܣܵܝܢܠܵܐ ܬܸܗܘܸܐ ܠܐ̄ܢܵܫܵܐ ܕܐܲܛܥܝܼܬܿ ܟܠܗܘܿܢ ܝܵܘܡܲܝ̈ܟ\nܘܗܸܢܘ̣ܿܢ ܢܸܗܘܘܿܢ ܠܵܟ ܣܵܩܘܿܪܹ̈ܐ ܕܠܵܐ ܬܲܪܥܘܼܬܼܵܐ ܀ :ܢܕܘܼܫܘܼܢ ܪܹܫܵܟ ܘܲܢܩܲܦܚܘܼܢܵܟ ܟܲܕܼ ܙܵܟܹ̇ܝܢ ܠܵܟ\nܘܐܲܢ̄ܬܿ ܡ̇ܐ ܕܲܚܛܵܘ̣ ܬܸܡܚܸܐ ܐܸܢܘܿܢ ܒܝܲܕܼ ܨܸܢ̈ܥܵܬܼܵܐ ܀ :ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܚܸܘܝܵܐ ܚܲܝܼܒܼ ܠܐܟܹ̇ܠܩܲܪܨܵܐ\nܘܲܒܼܠܵܘ̈ܛܵܬܼܵܐ ܕܥܲܠ ܒܸܣܪ̈ܵܢܹܐ ܠܵܛ̣ ܠܲܢܟܼܝܼܠܵܐ ܀ :ܠܵܐ ܨܒܼܵܐ̣ ܕܢܸܓܼܠܸܐ ܥܲܠ ܡܲܠܲܐܟܹ̈ܐ ܒܫܘܼܪܵܝ ܙܲܒܼܢܹ̈ܐ\nܕܠܵܐ ܬܸܣܓܸܿܐ ܠܵܗ̇ ܛܘܼܥܝܲܝ ܒܐܲܪܥܵܐ ܕܫܸܡ ܐܲܠܵܗܹ̈ܐ ܀ :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܟܲܣܝܼ ܫܲܪܒܹܿܗ ܕܐܵܟܹ̇ܿܠܩܲܪܨܵܐ\nܕܠܵܐ ܢܸܣܒܲܪ ܠܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܐܲܝܟ ܒܵܪܘܿܝܵܐ ܀ :ܥܲܡ ܪ̈ܘܼܚܵܢܹܐ ܥܛܝܼܦܲܝ̈ ܢܘܼܗܪܵܐ ܒܪܸܐ ܗ̄ܘ̣ܵܐ ܐܵܦ ܗܘ̤\nܘܲܡܕܲܝܲܪ ܗ̄ܘ̣ܵܐ ܥܲܡ ܩܲܕܼܝܼܫܹ̈ܐ ܒܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܪܹܫܵܢܘܼܬܼܵܐ ܕܫܘܼܠܛܵܢ ܐܵܐܲܪ ܩܢܸܐ ܗ̄ܘ̣ܵܐ ܘܲܡܙܲܝܼܥ\nܘܕܲܚܣ݂ܲܡ ܒܐܵܕܼܵܡ ܢܦܲܓܼ ܡ̣ܢ ܕܲܪܓܹܗ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ ܀","english":"And she also bowed to the cause with the serpent in the likeness of Adam. The serpent deceived, and she ate the fruit without his will. He did not ask the serpent why it deceived, for it was not the serpent that deceived, but he who spoke through it. The Creator pronounced a harsh judgment against the deceiver, and he bound and cast him into a prison of curses. Cursed be you from every creeping thing that moves on the earth, and from every swift course of your swiftness, that you may no longer deceive. Dust shall be your food from within the earth, and you shall not delight in the sweetness of fruit. A whip shall be for the punishment of your deception all your days, and your groans shall be your bonds without release. Your head shall be crushed and your coils shattered when you are conquered, and when you sin, you shall be struck on the mouth with blows. By the decree of judgment, the serpent was condemned as an informer, and with the curses upon the creatures, he cursed the evil one. He did not wish to reveal to the angels at the beginning of the sacrifices, lest their error increase on the earth in the name of gods. By this, the story of the informer is hidden, so that he might not think that any power can avail like the Creator. With the spirits that are clothed in light, he also was created, and he dwelt with the holy ones in the heights. The authority of the dominion of the air stood and trembled, and he fell from his rank like lightning because of Adam.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The Syriac term ܚܸܘܝܵܐ (ḥewyā) means 'serpent' and is used throughout this passage as the agent of deception in Eden. Narsai consistently identifies the serpent as a tool for a higher deceiver, not the primary culprit.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The phrase ܐܵܟܹ̇ܠܩܲܪܨܵܐ (ʾāḵelqarṣā) 'informer' or 'slanderer' echoes the Syriac tradition of identifying the serpent with Satan, the 'accuser' or 'calumniator', drawing on the biblical figure of the tempter in Genesis 3.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܵܪܘܿܝܵܐ","severity":"info","text":"The Creator (ܒܵܪܘܿܝܵܐ, bārōyā) pronounces a harsh judgment, reflecting Narsai's emphasis on divine justice and the irreversible curse on the serpent. This aligns with the poet's homiletic style, blending narrative with moral condemnation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܵܐ ܨܒܵܐ ܕܢܸܓܼܠܸܐ ܥܲܠ ܡܲܠܲܐܟܹ̈ܐ","severity":"info","text":"The passage shifts from the serpent's curse to a theological aside: the Creator did not wish to reveal the informer's story to angels at the beginning of sacrifices, lest error increase. This marks a structural break, introducing a hidden narrative to prevent idolatry.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ","severity":"info","text":"The serpent's fall 'like lightning' (ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ) parallels the fall of Satan in Syriac tradition, often depicted as a swift expulsion from heaven. This imagery recurs in Narsai's works to illustrate the suddenness of divine punishment.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܵܘ̈ܛܵܬܼܵܐ","severity":"info","text":"The curses (ܠܵܘ̈ܛܵܬܼܵܐ) pronounced on the serpent reflect the liturgical and exegetical tradition in Syriac Christianity, where the serpent's condemnation serves as a moral lesson on deception and the consequences of sin, influencing later homilies and commentaries.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'she also bowed to the cause with the serpent in the likeness of Adam' is ambiguous: it may refer to Eve's submission to the serpent's deception, or to a typological parallel between Eve and Adam in their fall. The reading taken is that Eve, like Adam, was deceived by the serpent acting as an instrument of Satan."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܘܠܹܗ ܠܵܐܹ̇ܛ ܗ̄ܘ̣ܵܐ ܒܗܵܝ̇ ܕܥܲܠ ܟܲܪܣܵܟ ܬܗܲܠܸܟ ܒܲܐܪܥܵܐ\nܕܠܵܐ ܬܘܼܒܼ ܣܵܠܹ̇ܩ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܒܩܲܠܝܼܠܘܼܬܹܗ ܀ :ܠܹܗ ܬܘܼܒܼ ܡܲܟܸܿܟ ܘܲܓܼܙܲܪ ܐܘܼܟܼܠܵܐ ܥܲܦܪܵܐ ܫܝܼܛܵܐ\nܟܲܕܼ ܡܸܬܼܓܲܪܓܼܚ ܒܐܲܦܲܝ̈ ܐܲܪܜܥܵܐ ܒܹܝܬܼ ܥܲܦܪܵܢܹܐ ܀ :ܠܹܗܘ̣ ܟܲܢܝܼ ܣܵܢ̇ܠܵܐ ܕܐ̄ܢܵܫܵܐ ܩܵܛܹ̇ܠ ܐ̄ܢܵܫܵܐ\nܘܗܘ̤ܝܘܼ ܕܡ̇ܚܹ̇ܐ ܒܥܸܩܒܹܗ ܕܐ̄ܢܵܫܵܐ ܒܥܘܼܩܣܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܪܕܼܵܝܗܝ ܠܲܢܟܼܝܼܠܵܐ ܒܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܠܦܘܼܬܼ ܣܲܟܼܠܘܼܬܹܗ\nܕܐܲܪܝܼܡ ܫܲܒܼܛܹܗ ܥܲܠ ܒܲܪ̄ܬܼ ܐ̄ܢܵܫܵܐ ܕܫܸܡܥܲܬ̤ ܡܸܠܟܹܿܗ ܀ :ܒܚܸܒܼܠܹ̈ܐ ܕܝܲܠܕܼܵܐ ܢܲܓܿܕܼܵܗ̇ ܠܚܵܘܵܐ ܕܩܸܛܦܲܬ̤ ܦܹܐܪܵܐ\nܘܥܲܠ ܕܐܸܬܿܬܿܪܝܼܡܲܬ̤ ܡܲܟܸܿܟ ܪܹܫܵܗ̇ ܬܲܚܬܲܝ ܓܼܒܼܪܵܐ ܀ :ܠܐܵܕܼܵܡ ܨܲܠܡܹܗ ܐ̄ܚܪܵܝܑܬܼ ܠܵܛܹܗ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ\nܕܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܦܲܟܲܗܘ ܡܸܪܬܹܗ ܒܚܸܘܝܵܐ ܘܚܵܘܵܐ ܀ :ܠܝܼܛܵܐ ܐܲܪܥܵܐ ܡܸܛܠܵܬܼܵܟ ܡܲܠܟܵܐ ܕܐܲܪܥܵܐ\nܟܘܼ̈ܒܹܿܐ ܬܵܘܥܸܐ ܐܵܦ ܬܸܬܸܿܠ ܠܵܟ ܟܲܕܼ ܬܸܦܠܘܿܚ ܒܵܗ̇ ܀ :ܒܕܼܘܼܥܬܵܐ ܕܐܲܦܲܝ̈ܟ ܬܹܐܟܼܘܿܠ ܠܲܚܡܵܐ ܟܲܕܼ ܡܸܫܬܿܚܩܲܬܿ\nܘܲܢܫܘܼܛܘܼܢܵܟ ܐܵܦ ܩܸܢܝܵܢܲܝ̈ܟ ܕܫܵܛ̣ܬܿ ܦܘܼܩܕܵܢܲܝ̈ ܀ :ܥܲܦܪܵܐ ܐ̄ܢܬܿ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܘܥܲܦܵܪܵܐ ܬܸܗܘܸܐ\nܕܲܫܪ݂ܲܝܬܿ ܡܸܠܲܝ̈ ܢܸܫܪܸܐ ܡ̇ܘܬܵܐ ܫܘܼܠܛܵܢ ܚܲܝܲܝ̈ܟ ܀ :ܐܘܿ ܝܵ̇ܕܲܥ ܟܠ ܕܝܵ̇ܕܲܥ ܟܠܵܐ ܥܲܕܼܠܵܐ ܢܸܗܘܸܐ\nܕܚܵܘܝܼ ܚܸܡܬܹܗ ܒܲܓܼܙܵܪ ܕܝܼܢܹܗ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ ܀ :ܒܪ̣̱ܵܝܗܝ ܗ̄ܘ̣ܵܐ ܠܐܵܕܼܵܡ ܡ̣ܢ ܕܲܚܝܼܚܵܐ ܘܲܩܪ̣ܵܝܗܝ ܨܲܠܡܹܗ\nܘܥܲܒܼ݂ܕܹܿܗ ܠܥܲܦܪܹܗ ܒܲܕܼܡܘܼܬܼ ܥܲܦܪܵܐ ܕܡ̇ܝܘܿܬܘܼܬܼܵܐ ܀ :ܠܗܵܕܹܐ ܣܵܡ̣ܹܗ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܒܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ\nܕܢܸܪܕܸܿܐ ܒܐܘܼܪܚܵܐ ܕܡ̇ܝܘܼܬܼܘܼܬܼܵܐ ܕܢܸܫܐܲܠ ܚܲܝܹ̈ܐ ܀","english":"He cursed him for that he walks on his belly upon the earth, so that he no longer ascends to the heights because of his lightness. He also humbled and cut off the food of the wandering serpent, as it writhes on the face of the ground among the serpents. He made the serpent that kills man a serpent, and it became one that strikes at the heel of man in the crookedness of iniquity. He pursued the cunning one with hard bonds because of his folly, for he raised his staff against the daughter of man who heeded his counsel. With the pangs of childbirth he bound Eve who plucked the fruit, and because she was exalted, he humbled her head beneath the man. For Adam, his image, he finally cursed him with the decree of knowledge, that the hardness of the bonds might afflict his wife with the serpent and Eve. Cursed earth, because of you the king of the earth, the stars will err, and they will also give to you when you work it. With the sweat of your face you will eat bread when it is plowed, and your sowing and your harvest that you drink from the commands. Earth you are from the living one, and dust you will be, for you have loosed the words, loosed death, the ruler of your life. O Knower of All, who knows all, be a just judge, that he may show his wrath in the decree of his knowledge as if he does not know. He created Adam from the living one and called him his image, and he made his dust in the likeness of the dust of mortality. For this he placed from the beginning in the constitution of his body, that he might tremble on the path of mortality, that he might ask for life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܹܗ ܠܵܐܹ̇ܛ ܗ̄ܘ̣ܵܐ","severity":"info","text":"The curse on the serpent continues the theme of divine judgment from the previous passage, emphasizing the serpent's permanent degradation to crawling on the earth.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܼܙܲܪ ܕܝܼܢܵܐ","severity":"info","text":"The phrase 'decree of knowledge' (ܓܼܙܲܪ ܕܝܼܢܵܐ) likely refers to the divine judgment that imposes mortality and suffering as a consequence of the forbidden knowledge gained from the fruit.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܸܒܼܠܹ̈ܐ ܕܝܲܠܕܼܵܐ","severity":"info","text":"The reference to 'pangs of childbirth' (ܒܚܸܒܼܠܹ̈ܐ ܕܝܲܠܕܼܵܐ) binding Eve echoes the Genesis narrative of the curse on Eve involving pain in childbirth (Gen 3:16).","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܘܼܟܼܠܵܐ ܥܲܦܪܵܐ","severity":"info","text":"The 'food of the wandering serpent' (ܐܘܼܟܼܠܵܐ ܥܲܦܪܵܐ) being cut off reflects a tradition that the serpent was originally allowed to eat something (perhaps dust or plants) but is now deprived, emphasizing its cursed state.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܐܵܕܼܵܡ ܨܲܠܡܹܗ ܐ̄ܚܪܵܝܑܬܼ ܠܵܛܹܗ","severity":"info","text":"The passage shifts from cursing the serpent to cursing Adam and Eve, with a parallel structure: each curse is introduced by a verb of binding or humbling, followed by the specific punishment.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܘܿ ܝܵ̇ܕܲܥ ܟܠ","severity":"info","text":"The address 'O Knower of All' (ܐܘܿ ܝܵ̇ܕܲܥ ܟܠ) is a direct invocation of God, typical of Narsai's homiletic style, emphasizing divine omniscience even as the curse is pronounced.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܓܼܙܲܪ ܕܝܼܢܵܐ' could be interpreted as either the decree that brings knowledge (i.e., the curse of knowledge) or the decree that is known (i.e., the known judgment). The reading taken is 'decree of knowledge' as a divine judgment.","The line 'ܘܲܢܫܘܼܛܘܼܢܵܟ ܐܵܦ ܩܸܢܝܵܢܲܝ̈ܟ ܕܫܵܛ̣ܬܿ ܦܘܼܩܕܵܢܲܝ̈' is syntactically ambiguous; it may mean 'your sowing and your harvest that you drink from the commands' or 'your sowing and your harvest, and you drink from the commands.' The reading taken is the former."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܠܵܐ ܡ̣ܢ ܚܸܡܬܼܵܐ ܓܙܲܪ ܠܵܘ̈ܛܵܬܼܵܐ ܘܟܹܐܒܹ̈ܐ ܕܝܲܠܕܼܵܐ\nܘܠܵܘ ܒܲܬܼܘܸܵܬܼܵܐ ܐܥܸܠ ܡ̇ܘܬܵܐ ܥܲܠ ܡ̇ܝܘܿܬܹ̈ܐ ܀ :ܟܝܵܢܵܝ̈ܬܼܵܐ ܕܣܵܡ̣ ܒܲܟܼܝܵܢܵܐ ܕܡ̇ܝܘܿܬܘܼܬܼܵܐ\nܗܦ݂ܲܟ ܣܵܡ̣ ܐܸܢܹܝܢ ܐܲܝܟ ܠܘܼܚܵܡܵܐ ܠܥܘܼܕܼܪܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܥܲܦܪܹܗ ܕܐܵܕܼܵܡ ܥܲܕܼܠܵܐ ܢܸܗܘܸܐ\nܕܡ̇ܘܬܵܐ ܫܵܪܹܐ ܘܲܡܒܲܛܸܠ ܠܹܗ ܠܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ ܀ :ܓܼܠܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܕܡܸܚܟܵܐ ܚܵܛܹ̇ܐ ܒܪܸܓܲܬܼ ܦܹܐܪܵܐ\nܘܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ ܀ ܒܝܲܕܼ ܢܸܣܝܵܢܵܐ ܨܒܼܵܐ̣ ܕܲܢܚܲܟܸܡ ܠܲܡܠܝܼܠܘܼܬܹܗ:\nܕܠܵܐ ܬܸܗܘܸܐ ܠܵܗ̇ ܦܵܪܘܿܫܘܼܬܹܗ ܕܠܵܐ ܕܘܼܪܵܫܵܐ ܀ :ܦܘܼܪ̈ܣܹܐ ܪܲܟܸܿܒܼ ܒܝܲܕܸ ܦܘܼܩܕܵܢܵܐ ܕܢܹܐܠܲܦ ܐܵܕܼܵܡ\nܕܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܸܛܲܪ ܛܲܟܼܣܵܐ ܕܦܘܼܩܪܵܢ ܡ̇ܪܹܗ ܀ ܒܝܲܕܼ ܐܝܼܠܵܢܵܐ ܓܠ̣ܵܐ ܬܲܚܦܝܼܬܼܵܐ ܕܦܵܪܘܿܫܘܼܬܹܗ ܀ ܘܒܼܐܘܼܟܼܠܹܗ ܕܦܹܐܪܵܐ ܚܵܘܝܼ ܚܲܝܠܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ ܀ :ܠܵܘ ܐܝܼܠܵܢܵܐ ܩܢܸܐ ܗ̄ܘ̣ܵܐ ܚܲܝܠܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ\nܘܠܵܘ ܫܲܬܿܝܼܩܵܐ ܥܒ݂ܲܕܼ ܠܲܡܠܝܼܠܵܐ ܕܢܸܕܲܥ ܗܵܠܹܝܢ ܀ :ܠܵܘ ܒܐܝܼܠܵܢܵܐ ܟܣܸܐܐ ܗ̄ܘ̣ܵܐ ܡ̇ܘܬܵܐ ܕܫܲܥܒܸܿܕܼ ܠܐܵܕܼܵܡ\nܘܠܵܘ ܦܘܼܩܕܵܢܵܐ ܥܒ݂ܲܕܼ ܚܲܛܵܝܹ̈ܐ ܠܲܕܼܒܼܵܬܼܪܟܸܿܢ ܀ :ܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ ܕܐܵܕܼܵܡ ܩܲܥܹ̇ܐ ܕܡ̇ܝܘܿܬܼܵܐ ܗ̄ܘ̣ܵܐ\nܐܵܦ ܚܲܒܼܪܘܼܬܼܵܐ ܕܚܵܘܵܐ ܕܲܗܘ̤ܵܬܼ ܡܲܠܝܲܬܼ ܚܲܫܹ̈ܐ ܗ̄ܝܼ ܀ :ܥܵܠܡܵܐ ܟܠܹܗ ܡ̣ܢ ܬܘܼܩܵܢܵܘ̈ܗܝ ܠܗܵܕܹܐ ܣܵܗܹ̇ܕܼ\nܘܦܹܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ ܠܩܘܼܝܵܡ ܙܲܪ̈ܥܹܐ ܓܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܩ̣ܪܵܝܗܝ ܠܐܝܼܠܵܢܵܐ ܩܢܸܐ ܝܼܕܲܥܬܼܵܐ ܠܵܘ ܒܲܟܼܝܵܢܹܗ\nܐܸܠܵܐ ܕܢܸܒܼܩܸܐ ܚܸܟܼܡܲܬܼ ܐܵܕܼܵܡ ܒܥܸܠܲܬܼ ܦܹܐܪܹܗ ܀","english":"Not from wrath did he decree curses and pains that beget,  \nnor did he introduce death upon the mortals through the elements.  \nThe natures that he placed in the nature of mortality  \nhe turned and placed poison like a serpent for the help of man.  \nHe knew the dust of Adam, that it would be just  \nthat death might begin and dissolve the structure of his body.  \nIt was revealed to him that the serpent would sin through the desire for the fruit,  \nand he knew the evil inclination of his free will.  \nThrough the help of the tree he wished to make his speech wise,  \nso that its free will might not be without discernment.  \nHe mounted the causes through the command that taught Adam  \nthat it was fitting for him to keep the order of the command of his Lord.  \nThrough the tree he revealed the hiddenness of his free will,  \nand by the eating of the fruit he showed the power of his speech.  \nNot through the tree did the power of free will stand,  \nnor did silence make the speaker who knew these things.  \nNot through the tree was death hidden that would enslave Adam,  \nnor did the command make sinners for those after him.  \nThe structure of Adam’s body cries out that it was mortal,  \nand the partnership of Eve, which was full of pains, is she.  \nThe whole world from its foundations bears witness to this,  \nand fruits and seeds for the existence of seeds in completeness.  \nCall them: the tree stood, knowledge not in its nature,  \nbut that the wisdom of Adam was tested through the cause of its fruit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܪܘܿܫܘܼܬܼܵܐ","severity":"info","text":"The Syriac term pārōšūṯā denotes 'free will' or 'choice,' a key concept in Narsai's anthropology. It appears repeatedly in this passage, emphasizing human moral agency.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܹܐܪܵܐ","severity":"info","text":"The 'fruit' (pērā) alludes to the forbidden fruit of Genesis 3, central to the Eden narrative. Narsai interprets it as a test of Adam's free will.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ","severity":"info","text":"The 'tree' (īlānā) is the Tree of Knowledge from Genesis. Narsai argues it did not cause sin but revealed Adam's pre-existing free will, reflecting a theodicean concern.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit within Narsai's homily, shifting from the serpent's curse to Adam's free will. The repeated negations ('not through the tree') create a rhetorical pattern.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̇ܘܬܵܐ","severity":"info","text":"Narsai's claim that death was inherent in Adam's body (not introduced by the tree) parallels earlier Syriac traditions, e.g., Ephrem's Commentary on Genesis, which sees mortality as part of the human condition.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܘ ܒܲܟܼܝܵܢܹܗ","severity":"caution","text":"The phrase 'not in its nature' (lā bakyāneh) is ambiguous: it could mean the tree's nature did not contain knowledge, or that knowledge was not inherent in the act of eating. The translation follows the former.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not in its nature' (lā bakyāneh) may refer either to the tree's intrinsic properties or to the act of eating; the reading taken is that the tree itself lacked knowledge.","The identity of 'him' in the opening lines is ambiguous but contextually refers to God, as the previous passage describes God's actions."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܩܪ̣ܵܝܗܝ ܠܲܐ̄̇ܚܪܹܢܵܐ ܝܵܗܹ̇ܒܼ ܚܲܝܹ̈ܐ ܠܵ ܡ̣ܢ ܕܝܼܠܹܗ\nܐܸܠܵܐ ܕܨܵܪܹܗ ܒܐ̄ܪܵܙ ܡܲܠܟܿܘܼܬܼܵܐ ܡܲܠܝܲܬܼ ܚܲܝܹ̈ܐ ܀ :ܒܝܲܕܼ ܐܸܣܲܪ ܒܹܗ ܓܙܵܪ̈ܲܝ ܕܝܼܢܵܐ ܡܠܹܝܢ ܠܘܼܚܵܡܹ̈ܐ\nܘܠܲܐ̄ܚܪܹܝܢ ܝܲܗ̣̄ܒܹܿܗ ܪܲܗܒܼܘܿܢ ܚܲܝܹ̈ܐ ܠܲܦܫܝܼܛܘܼܬܼܵܐ ܀ :ܠܵܐ ܣܵܦܹ̇ܩ ܗ̄ܘ̣ܵܐ ܐܵܕܼܵܡ ܫܲܒܼܪܵܐ ܠܲܚܼܡܝܼܪܘܼܬܼܵܐ\nܘܠܵܐ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐܐ ܠܲܡܨܵܬܼ ܫܸܡܥܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ ܀ :ܒܡܚܝܼ̈ܠܵܬܼܵܐ ܐܲܝܟ ܕܲܒܼܚܲܠܒܼܵܐ ܩܢ݂ܵܐ ܕܘܼܪܵܫܵܐ\nܘܟܸܢ ܒܲܕܸܿܩ ܠܹܗ ܒܝܲܕܼ ܐܝܼܠܵܢܵܐ ܬܪܹܝܢ ܬܘܼܩܵܢܹ̈ܐ ܀ :ܠܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܡ̣ܬܲܠ ܒܐܝܼܠܵܢܵܐ ܡ̇ܘܠܸܕܼ\nܘܒܼܐܝܼܠܵܢ ܚܲܝܹ̈ܐ ܨܵܪ ܬܘܼܩܵܢܵܐ ܕܡܲܠܟܿܘܼܬ ܪܵܘܡ̇ܐ ܀ :ܡ̣ܠܲܟ ܦܲܪܕܲܝܣܵܐ ܐܲܝܟ ܦܘܼܪܥܵܢܵܐ ܠܥܲܡܠܹ̈ܐ ܕܲܬܼܢܵܢ\nܘܲܢܛ݂ܲܪ ܦܹܐܪ̈ܵܘܗܝ ܒܲܙܝܼܪܘܼܬܼܵܐ ܕܩܵܠ ܦܘܼܩܕܼܵܢܵܘ̈ܗܝ ܀ :ܫܒܼܝܼܚ ܗ̄ܘ̣ܵܐ ܢܸܒܼܥܹܗ ܕܡܲܫܩܸܐ ܪܸܕܼܝܹܗ ܠܐܲܪܒܲܥܦܸܢ̈ܝܵܢ\nܘܐܲܝܟ ܣܝܼܠܘܿܢܵܐ ܒܝܲܡܵܐ ܥܵܒܲ݁ܪ ܟܲܕܼ ܠܵܐ ܚܵܠܹ̇ܛ ܀ :ܐܹܝܘ ܦܘܼܩܵܕܵܢܵܐܬ ܕܢܵܛܲ݁ܪ ܡܲܝ̈ܵܐ ܐܲܝܟ ܕܲܒܼܡܵܐܢܵܐ\nܘܠܵܐ ܚܵܠܹ̇ܛ ܠܹܗ ܠܢܸܒܼܥܵܐ ܕܲܥܕܹܢ ܒܩܸܒܼܝܵܐ ܪܲܒܵܐ ܀ :ܐܹܝܘ ܫܲܪܝܘܼܬܼܵܐ ܕܡܲܝ̈ܵܐ ܕܦܵܣ̇ܩܝܼܢ ܡܲܝ̈ܵܐ\nܘܟܲܕܼ ܚܲܕܼ ܐܸܢܘܿܢ ܗܘ̤ܵܘ ܢܘܼܟܼܪ̈ܵܝܵܐ ܡܲܝ̈ܵܐ ܠܡܲܝܵ̈ܐ ܀ :ܠܵܘ ܒܲܟܼܝܵܢܵܐ ܩܢܸܐ ܫܘܼܠܛܵܢܵܐ ܢܸܒܼܥܵܐ ܕܲܥܕܹܢ\nܚܹܝܠ ܒܵܪܘܿܝܵܐ ܗ̄ܘ̣ ܕܢܵܛܲܪ ܡܲܝ̈ܵܐ ܒܡܲܝܵ̈ܐ ܪ̈ܦܲܝܵܐ ܀ ܗܵܘ̇ ܕܲܒܼܪ݂ܵܐ ܟܠ ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܒܚܹܝܠ ܪܲܒܿܘܼܬܹܗ:\nܪܡ݂ܲܙ ܠܲܪ̈ܦܲܝܵܐ ܕܠܵܐ ܢܸܬܼܚܲܠܛܘܼܢ ܥܲܡ ܚܲܒܼܪ̈ܲܝܗܘܿܢ ܀ :ܠܚܲܝܠܹܗ ܐܵܘܪܸܒܼ ܐܵܦ ܒܲܪ ܥܲܡܪܲܡ ܕܲܬܼܢ̣ܵܐ ܐܸܢܹܝܢ\nܕܲܦܫܝܼ̈ܩܵܢ ܠܹܗ ܐܵܦ ܥܲܣ̈ܩܵܬܼܵܐ ܠܚܹܝܠ ܨܸܒܼܝܵܢܹܗ ܀","english":"He called the end, giving life not from himself, but he formed in the mystery of the kingdom the fullness of life. By the bond in him, the decrees of the sign filled with poisons, and the end gave the terror of life to simplicity. Adam would not have endured the trial of bitterness, nor would he have been able to attain the hearing of the kingdom of height. Through weaknesses, as in milk, he set the foundation of inheritance, and he sealed it by the hand of nature with two seals. To the dwelling of the earth, he likened it by generative nature, and by the nature of life, he formed the seal of the kingdom of height. He filled paradise as a reward for the labors of the sign, and he guarded its fruits by the vigilance of the voice of his commands. His desire was glorious to water his course to the four rivers, and like a channel in the sea, he passes without being dissolved. Or the commands that guard the waters as in a vessel, and they are not dissolved for the desire that passes in the great basin. Or the beginning of the waters that divide the waters, and when one form existed, the watery elements were waters to waters. Not by weeping did the authority of the desire of the passing stand, but the power of the Creator is what guards the waters by the waters of the firmaments. That which created everything from nothing by the power of his greatness: he commanded the firmaments not to be mixed with their companions. To his power, he also added the son of the sign of the covenant, that the simple ones might be equal to the difficulties for the power of his will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼܵܐ","severity":"info","text":"The term 'kingdom' (malkūṯā) here refers to the celestial realm or divine order, a key concept in Narsai's cosmology.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of waters divided and guarded by divine command echoes the firmament in Syriac hexaemeral tradition, where the Creator separates cosmic waters.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'created everything from nothing' (ܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ) reflects the ex nihilo creation doctrine, rooted in 2 Maccabees 7:28 and early Syriac theology.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Adam's limitations to a detailed description of paradise and cosmic waters, marking a narrative transition in Narsai's exposition.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܠܵܢܵܐ","severity":"info","text":"The term 'nature' (īlāṯā) is central to Narsai's anthropology, distinguishing generative nature from the nature of life, reflecting his dyophysite Christology.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'son of the sign of the covenant' (ܒܲܪ ܥܲܡܪܲܡ ܕܲܬܼܢ̣ܵܐ) is obscure; it may refer to a typological figure or a specific exegetical tradition, but the sense is uncertain.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the sign of the covenant' is unclear; possibly a reference to a biblical or liturgical figure.","The phrase 'not by weeping' (ܠܵܘ ܒܲܟܼܝܵܢܵܐ) is ambiguous; it may contrast divine order with human lament or ritual practice."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܦܲܠܸܓܼ ܐܸܢܘܿܢ ܠܡܲܝ̈ܵܐ ܕܲܥܕܸܢ\nܕܢܗܘܘܿܢ ܣܵܗ̇ܕܿܝܼܢ ܥܲܠ ܪܲܒܿܘܼܬܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܀ :ܐܲܝܟ ܟܵܪ̈ܘܿܙܹܐ ܫܲܕܲܪ ܐܸܢܘܿܢ ܠܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ\nܕܢܸܗܘܘܿܢ ܩܵܥܹ̇ܝܢ ܟܲܕܼ ܫܲܬܿܝܼܩܝܼܢ ܥܲܠ ܪܲܒܿܘܼܬܹܗ ܀ :ܒܗܸܢܕܿܘܿ ܡܲܟܼܪܸܙ ܦܝܼܫܘܿܢ ܪܲܒܵܐ ܚܹܝܠ ܒܼܵܘܿܝܵܐ\nܘܲܒܼܒܹܪ̈ܘܿܠܹܐ ܘܡܲܪ̈ܓܵܢܝܵܬܼܵܐ ܡܲܥܬܲܪ ܠܐܲܪܥܵܐ ܀ :ܥܲܡ ܟܘܼܫܵܝܹ̈ܐ ܠܥܸ݂ܙ ܗ̄ܘ̣ܵܐ ܓܝܼܚܘܿܢ ܒܩܵܠܵܐ ܕܫܸܦܥܵܘ̈ܗܝ\nܘܟܲܕܼ ܫܲܬܿܝܼܩ ܗ̄ܘ̣ ܡܪܝܼܡ ܠܲܟܼܝܵܢܹܗ ܘܡܲܫܩܸܐ ܠܐܲܪܥܵܐ ܀ :ܕܸܩܠܲܬܼ ܩܵܥܹ̇ܐ ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܠܐܵܬܼܘܿܪ̈ܵܝܹܐ\nܕܗܵܐ ܒܵܪܘܿܝܵܐ ܒܓܼܵܘ ܫܲܬܿܝܼܩܹ̈ܐ ܫܡܲܥܘ ܡܲܠܵܠܹ̈ܐ ܀ :ܦܪܵܬܼ ܐܲܝܟ ܪܲܥܡܵܐ ܡܲܫܡܲܥ ܩܵܠܹܗ ܒܪܸܕܼܝܹܗ ܪܲܒܵܐ\nܘܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܡܥܝܼܪ ܥܲܠ̈ܠܵܬܼܵܐ ܒܩܵܠ ܫܵܩܘܼܬܹܗ ܀ :ܠܵܘ ܪܲܒܿܘܼܬܼܵܐ ܕܢܲܗܪ̈ܵܘܵܬܼܵܐ ܩܲܠܸܣ ܡܘܼܫܹܐ\nܠܚܹܝܠ ܒܵܪܘܿܝܵܐ ܐܵܘܪܸܒܼ ܕܲܡܨܸܐ ܚܹܝܠ ܟܠ ܡܸܕܲܡ ܀ :ܘܟܲܕܼ ܨܸܒܼܝܵܢܹܗ ܐܝܼܬܼܵܘܗܝ ܓܲܙܹܗ ܘܥܘܼܬܼܪܵܐ ܪܸܡܙܹܗ\nܬܲܗܝܼ ܐܸܢܘܿܢ ܠܲܥܒܼܵܕܼ̇ ܐܝܼܕܼܵܘ̈ܗܝ ܐܲܝܟ ܚܲܣܝܼܪܵܐ ܀ :ܠܸܫܬܵܐ ܝܵܘܡܝܼ̈ܢ ܐܲܬܼܩܸܢ ܟܠܵܐ ܡܲܬܼܩܸܢ ܟܠܵܐ\nܘܒܲܫܒܼܝܼܥܵܝܵܐ ܢܵܚ̣ ܡ̣ܢ ܥܲܡܠܹܗ ܗܵܘ̇ ܓܵܡܲ݁ܪ ܟܠ ܀ :ܠܵܐ ܥܲܣܩܵܐ ܗ̄ܘ̣ܵܬܼ ܠܪܲܒܿܘܼܬܼ ܚܲܝܠܹܗ ܕܗܵܘ̇ ܕܲܒܼܪ̣ܵܐ ܟܠ\nܕܲܒܼܚܲܕܼ ܪܸܡܙܵܐ ܢܨܲܒܸܿܕܼ ܢܸܥܒܸܿܕܼ ܟܠܡܵܐ ܕܲܗܘ̤ܵܐ ܀ :ܠܸܫܬܵܐ ܝܵܘܡܝܼ̈ܢ ܬܘܼܩܵܢܵܘ̈ܗ ܠܵܐ ܚܲܣܝܼܪܵܐ\nܕܢܲܠܸܦ ܚܲܝܠܹܗ ܠܪ̈ܘܼܚܵܢܵܝܹܐ ܕܗܘ̤ ܬܲܩܸܢ ܟܠ ܀ :ܠܗܘܿܢ ܡܲܠܸܦ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܒܵܪܹܐ ܗ̄ܘ̣ܵܐ ܢܘܼܗܪܵܐ ܦܲܐܝܵܐ\nܕܡ̣ܢ ܠܵܐ ܡܸܕܸܿܡ ܡܨܸܐ ܒܼܵܘܿܝܵܐ ܠܡܸܥܒܲܕܼ ܡܸܕܸܿܡ ܀","english":"In this, the end divided the waters of the sign, that they might be witnesses to the greatness of the power of the All-Powerful. Like heralds, the end sent out to the four winds, that they might cry out while silent concerning his greatness. With joy, the great power proclaimed the end, and with pearls and gems he enriched the earth. With the Kushites, the end went out to the goat in the voice of his abundance, and while silent, he raised his horns and watered the earth. The Tigris cried out like a trumpet to the Assyrians, that the Creator, within the silent ones, heard the speakers. The Euphrates, like thunder, made its voice heard in its great course, and like a trumpet, it awakened the nations with the sound of its roar. Not the greatness of the rivers did Moses praise, but he attributed to the power of the Creator that the power of everything is able. And when his will is his treasure and his sign is wealth, the end is ready for the work of his hands like a potter. For six days he established everything, and on the seventh he rested from his labor, that one who completes everything. It was not difficult for the greatness of the power of that one who creates everything, that with one sign he might fashion and make everything that exists. For six days his ordinances were not lacking, that he might teach his power to the spiritual ones, that he who establishes everything. He was teaching while he was creating, a fitting light, that from nothing the power is able to make something.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܸܢܘܲܝ","severity":"info","text":"The Syriac term ܬܸܢܘܲܝ (tʿwāy) is here translated as 'the end', but it may also carry the sense of 'the sign' or 'the wonder', reflecting Narsai's wordplay on the created order as a divine signal.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"For six days he established everything, and on the seventh he rested","severity":"info","text":"This passage echoes the six-day creation and seventh-day rest of Genesis 2:2-3, a common typological framework in Syriac hexaemeral literature.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Kushites","severity":"info","text":"The reference to 'Kushites' (ܟܘܼܫܵܝܹ̈ܐ) likely alludes to the biblical Cush (Ethiopia), used here as a geographical or ethnic marker to evoke the southern reaches of the known world in Narsai's cosmological geography.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Tigris and Euphrates","severity":"info","text":"The mention of the Tigris and Euphrates rivers as witnesses to creation parallels the rivers' role in Mesopotamian creation myths, but Narsai subverts this by attributing their power solely to the Creator.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a series of declarative statements about the 'end' to a narrative of the six days of creation, culminating in the seventh day of rest, marking a structural transition in the poem.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the end divided the waters of the sign","severity":"caution","text":"The phrase 'the end divided the waters of the sign' is ambiguous: 'the end' (ܬܸܢܘܲܝ) may also be read as 'the sign' or 'the wonder', and the syntax allows for multiple interpretations of the agent and object.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the end' (ܬܸܢܘܲܝ) is ambiguous: it may refer to a personified entity (perhaps a divine attribute) or to the concept of a sign/wonder.","The phrase 'the end divided the waters of the sign' could be read as the end dividing the waters that constitute the sign, or the end dividing the waters by means of the sign."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܘܲܠܗܘܿܢ ܡ̇ܘܕܲܥ ܐܸܣܦܹܝܪ ܫܸܡܫܵܐ ܘܬܼܘܼܩܵܢ ܣܲܗܪܵܐ\nܕܐܵܦ ܡ̣ܢ ܡܸܕܸܿܡ ܡܨܸܐ ܕܲܢܫܲܚܠܸܦ ܘܢܸܗܒܸܿܕܼ ܡܸܕܸܿܡ ܀ :ܩܥ̣ܵܘ ܣܸܕܼܪ̈ܲܝܗܘܿܢ ܟܲܕܼ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܬܲܗܪܵܐ ܪܲܒܵܐ\nܕܥܲܡ ܦܘܼܩܪܵܢܵܐ ܗܘ̤ܵܐ ܣܘܼܥܪܵܢܵܐ ܐܸܫܬܵܘܚܲܪ ܀ :ܝ̄ܠܸܦܘ ܗ̄ܘ̣ܵܘ ܚܲܝܠܵܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ ܒܝܲܕܼ ܬܘܼܩܵܢܵܘ̈ܗܝ\nܘܗܘ̤ ܒܲܠܚܘܿܕܼܵܘܗܝ ܗܲܝܡܸܢܘ ܕܐܝܼܬܼܵܘܗܝ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܀ :ܒܪܸܡܙܵܐ ܕܝܼܠܹܗ ܩܢ̣ܵܘ ܫܘܼܠܛܵܢܵܐ ܠܡܸܣܥܲܪ ܟܠܵܐ\nܘܩܵܡ̣ܘ ܟܸܢܫܲܝ̈ܗܘܿܢ ܥܲܠ ܣܘܼܥܪ݁ܵܢܹܐ ܕܐܲܪ̈ܥܵܢܵܝܹܐ ܀ ܠܗܘܿܢ ܐܲܓܼܥܸܠ ܗ̄ܘ̣ܵܐ ܥܘܼܬܪܵܐ ܪܲܒܵܐ ܐܲܝܟ ܫܲܪܝܼܪܹ̈ܐ:\nܘܲܥܒ݂ܲܕܼ ܐܸܢܘܿܢ ܐܲܦܸܛܪ̈ܘܿܦܹܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܩܢ̣ܵܘ ܫܘܼܠܛܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ\nܘܚܲܝܸܠ ܐܲܢܘܿܢ ܪܸܡܙܵܐ ܕܚܲܝܠܹܗ ܠܘܵܬܼ ܬܸܫܒܿܘܿܚܬܵܐ ܀ :ܠܐܵܟ̇ܠܩܲܪܨܵܐ ܥܲܒܼ݂ܕܹܿܗ ܪܹܫܵܐ ܕܲܡܙܝܼܥ ܠܐܵܐܲܪ\nܘܐܲܝܟ ܪܲܒܿ ܚܲܝܠܵܐ ܐܲܫܠܸܡ ܒܐܝܼܕܹܗ ܠܲܟܼܢܵܘܵܬܹ̈ܐ ܀ :ܚܘܼܬܼܪܵܐ ܚܲܛܦܹܗ ܒܝܲܕܼ ܫܘܼܠܛܵܢܹܗ ܠܗܵܘ̇ ܡ̇ܪܘܿܕܼܵܐ\nܘܥܲܠ ܒܼܵܘܿܝܵܐ ܨܒܼܵܐ ܕܢܸܫܬܲܥܠܸܐ ܒܪܵܡܘܼܬܼ ܠܸܒܹܿܗ ܀ :ܘܲܕܼܠܵܐ ܐܸܫܟܲܚ ܕܢܲܒܼܐܸܫ ܒܝܼܫܵܐ ܠܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ\nܨܒܼ݂ܵܐ ܕܲܢܨܲܚܸܐ ܨܠܸܡ ܒܵܪܘܿܝܵܐ ܚܠܵܦ ܒܵܪܘܿܝܵܐ ܀ :ܒܨܲܥܪܹܗ ܕܐܵܕܼܵܡ ܣܥ̣ܵܐ ܡ̇ܪܘܿܕܼܵܐ ܥܲܠ ܒܵܪܘܿܝܵܐ\nܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܡܲܒܼܐܸܫ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܨܠܸܡ ܨܲܠܡܹܗ ܀ :ܐܲܛܥܝܼ ܠܐܵܕܼܵܡ ܒܪܸܓܲܬܼ ܦܹܐܪܵܐ ܕܢܹܐܟܼܘܿܠ ܘܲܢܡܘܼܬܼ\n:ܕܡ̇ܐ ܕܡ̣ܝܼܬܼ ܐܵܕܼܵܡ ܢܥܝܼܡ ܠܐܲܠܵܗܵܐ ܒܡܵܘܬܹܿܗ ܕܐܵܕܼܵܡ\n:ܒܡܵܘܬܹܿܗ ܕܐܵܕܼܵܡ ܣܒ݂ܲܪ ܡ̇ܪܘܿܕܼܵܐ ܕܚܵܛܹ̇ܦ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܫܡܵܐ ܝܲܩܝܼܪܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܕܐܲܠܵܗ ܟܠܵܐ ܀","english":"And to them the sphere of the sun and the orbit of the moon made known that from nothing something is able to change and to give existence to something. Their orders stood amazed when they saw the great wonder that with the creation the activity was delayed. They learned the power of the Creator through his signs, and they believed that he alone is without beginning. At his command, authority stood to set in motion all things, and their movements halted at the activities of the earthly ones. To them a great wealth was hastened like the true ones, and they made them natures of mortality. Spiritual authority stood over all that came to be, and it empowered the sign of its power towards praise. To the Accuser it made him the head that stirs the air, and like a commander it delivered the spheres into his hand. The rod seized him by his authority, that rebellious one, and over the abyss he desired to be kindled in the height of his heart. And when he was unable to harm the power of being, he desired to darken the image of the Creator in place of the Creator. Through the smallness of Adam, the rebellious one raged against the Creator, while he supposed that he would harm the image of his own image. He deceived Adam with the desire for the fruit to eat and to die. When Adam died, he rejoiced against God in the death of Adam. Through the death of Adam, the rebellious one supposed that he had seized the honored name of the name of being of God the All.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܡܫܵܐ","severity":"info","text":"The term ܫܸܡܫܵܐ (šemšā) means 'sun' and is paired with ܣܲܗܪܵܐ (sahrā, 'moon') to denote the celestial bodies whose spheres and orbits are created.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ","severity":"info","text":"The reference to Adam's deception by the rebellious one (the Accuser) and his death echoes Genesis 3, where Adam eats the forbidden fruit and dies spiritually, leading to mortality.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̇ܪܘܿܕܼܵܐ","severity":"info","text":"The 'rebellious one' (mrawdā) is a standard Syriac epithet for Satan, here identified with the Accuser (ܐܵܟ̇ܠܩܲܪܨܵܐ), reflecting Narsai's anti-Manichaean polemic against dualism.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the cosmic order (sun, moon, creation) to the fall of Satan and Adam, marking a narrative transition from creation to the fall in Narsai's hexaemeral homily.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܵܪܘܿܝܵܐ","severity":"info","text":"The phrase 'image of the Creator' (ܨܠܸܡ ܒܵܪܘܿܝܵܐ) parallels the Syriac tradition of humanity as the image of God, here inverted by Satan's attempt to replace the Creator.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's portrayal of Satan's rebellion and Adam's fall influenced later Syriac and Byzantine hymnography, particularly in the liturgical poetry of the East Syriac tradition.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܕܼܠܵܐ ܐܸܫܟܲܚ ܕܲܢܒܼܐܸܫ ܒܝܼܫܵܐ ܠܚܹܝܠ ܐܝܼܬܼܘܼܬܼܵܐ' is ambiguous: it may mean 'he was unable to harm the power of being' or 'he was unable to harm the power of existence'; the reading taken follows the English draft's 'power of being'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܒܥ̣ܵܐ ܡ̇ܪܘܿܕܼܵܐ ܕܢܸܣܲܒܼ ܕܲܪܚܼܵܐ ܒܛܘܼܥܝܲܝ ܕܐܵܕܼܵܡ\nܘܣܲܚ̣ܦܹܗ ܪܸܡܙܵܐ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ ܡ̣ܢ ܫܘܼܠܛܵܢܹܗ ܀ :ܢܦ݂ܲܠ ܚܲܣܵܡܵܐ ܡ̣ܢ ܪܲܒܿܘܼܬܹܗ ܘܲܫܠܲܚ̣ ܫܘܼܒܼܚܹܗ\nܘܟܲܕܼ ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܡܸܬܼܒܲܝܲܐ ܗ̄ܘ̣ܵܐ ܣܓܼܝܼ ܠܹܗ ܟܹܐܒܹܗ ܀ :ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܩܲܒܸܿܠ ܐܵܕܼܵܡ ܣܒ݂ܲܪ ܡ̇ܪܘܿܕܵܐ\nܕܗܵܐ ܡ̣ܢ ܟܲܕܿܘܼ ܫܵܪܹ̇ܐ ܡ̇ܘܬܵܐ ܠܪܘܼܟܵܒܼ ܦܲܓܼܪܹܗ ܀ :ܠܵܐ ܓܹܝܪ ܣܸܠܩܲܬ̤ ܪܸܓܼܬܼ ܒܝܼܫܵܐ ܐܲܝܟ ܨܒܼܝܵܢܹܗ\nܘܠܵܐ ܡ̣ܝܼܬܼ ܐܵܕܼܵܡ ܒܐܘܼܟܼܠܹܗ ܕܦܹܐܪܵܐ ܐܲܟܼܡܵܐ ܕܲܣܒ݂ܲܪ ܀ :ܡ̣ܬܲܚ ܓܹܝܪ ܚܲܝܵܘ̈ܗܝ ܬܫܲܥܡܠܵܐ ܘܝܲܬܿܝܼܪ ܒܵܬܲܪ ܙܲܒܼܢܵܐ\nܘܐܲܪܕܲܝܼ ܦܲܓܼܪܹܗ ܢܸܒܼܥܵܐ ܕܚܲܝܹ̈ܐ ܠܩܘܼܝܵܡ ܓܸܡܣܹܗ ܀ :ܪܕܼܵܝܗܝ ܠܘܼܚܵܡܵܐ ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ\nܘܲܒܼܠܘܼܚܵܡܵܐ ܣܢ̣ܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ ܥܸܠܲܬܼ ܡ̇ܘܬܹܿܗ ܀ :ܠܵܘ ܚܲܪ̈ܬܼܵܬܼܵܐ ܩܢ̣ܵܘ ܡ̇ܝܘܿܬܹ̈ܐ ܒܲܓܼܙܵܪ ܕܝܼܢܲܐ\nܒܹܗ ܒܲܟܼܝܵܢܵܐ ܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܗܵܠܹܝܢ ܕܲܓܼܕܲܫ ܀ :ܪܲܒܵܐ ܗܘ̤ܵܐ ܠܹܗ ܦܘܼܩܕܵܢ ܡ̇ܪܹܗ ܘܚܲܟܸܿܡ ܢܲܦܫܹܗ\nܘܲܒܼܪܸܥܝܵܢܹܗ ܟ̣ܬܲܒܼ ܐܵܬܼ̈ܘܵܬܼܵܐ ܚܠܵܦ ܠܘܼܚܵܡܵܐ ܀ :ܣܢ̣ܵܗ̇ ܠܲܚܛܝܼܬܼܵܐ ܕܲܗܘ̤ܸܵܬܼ ܥܸܠܬܵܐ ܠܡܵܝܘܿܬܼܘܼܬܼܵܐ\nܘܲܩܢ݂ܵܐ ܚܘܼܒܵܐ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ ܕܲܪܕܼܵܝܗܝ ܘܲܩܢ̣ܵܝܗܝ ܀ :ܩܲܕܿܝܼ̈ܡܵܢ ܗ̣̄ܘܲܝ̈ ܗܵܠܹܝܢ ܕܐܵܕܼܵܡ ܠܘܵܬܼ ܒܵܪܘܿܝܵܐ\nܘܠܵܘ ܒܲܬܼܘܵܬܼܵܐ ܐܲܥܸܠ ܡ̇ܘܬܵܐ ܕܠܵܐ ܒܨܸܒܼܝܵܢܹܗ ܀ :ܠܥܘܼܕܼܪܵܢ ܐܵܕܼܵܡ ܡܲܠܸܠ ܐܸܢܹܝܢ ܐܲܝܟ ܚܲܕ̈ܬܼܵܬܼܵܐ\nܕܲܒܼܢܸܣܝܵܢܵܐ ܢܹܐܠܲܦ ܐܵܕܼܵܡ ܨܸܒܼܝܵܢ ܡ̇ܪܹܗ ܀ ܟܠܗܹܝܢ ܕܲܗ̤ܘܲܝ̈ ܒܲܕܹܿܡ ܒܐܵܕܼܵܡ ܐܲܝܟ ܨܼܒܼܝܵܢܹܗ:\nܘܲܒܼܪܘܼܟܵܒܹܗ ܐܸܣܲܪ ܚܘܼܒܵܐ ܕܟܼܠܡܵܐ ܕܲܗܘ̤ܵܐ ܀","english":"the desire of the rebellious one to eat the fruit of the tree in the error of Adam,\nand his sign was cast down in the likeness of lightning from his authority. He made an end from his greatness and cast down his glory,\nand when he thought that he was hidden, his pain increased for him. In the decree of the judgment that Adam received, the rebellious one thought\nthat from then on death would begin the dissolution of his body. For the evil thought did not ascend according to his will,\nand Adam did not die by his eating of the fruit as he thought. For his life was extended to nine hundred and more years,\nand his body cast down the desire of life for the preservation of his kind. He pursued the palate in the decree of judgment as if for a moment,\nand in the palate he found the sin, the cause of his death. Not the ends, but the beginnings of the dying ones stood in the decree of judgment;\nin that lamentation the Creator placed these ends that he touched. Great was the command of his Lord to him, and he became wise to himself,\nand in his creation he wrote letters instead of the palate. He found the sin that was the cause of mortality,\nand he established love towards the Creator who pursues and establishes him. These were the first of Adam towards the Creator,\nand not the houses did death enter without his will. For the help of Adam, the tree spoke like new things,\nthat in the sign Adam learned the will of his Lord. All that happened in blood in Adam according to his will,\nand in his riding he bound the love of the whole that was.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡ̇ܪܘܿܕܼܵܐ","severity":"info","text":"The term ܡ̇ܪܘܿܕܼܵܐ (mrudā) means 'rebellious one' and is a standard Syriac epithet for Satan, emphasizing his defiance of divine authority.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܵܕܼܵܡ ܣܒ݂ܲܪ ܕܗܵܐ ܡ̣ܢ ܟܲܕܿܘܼ ܫܵܪܹ̇ܐ ܡ̇ܘܬܵܐ","severity":"info","text":"The passage echoes the biblical narrative of Adam's fall (Genesis 3), where the serpent's deception leads to the expectation of immediate death, though the text here delays that consequence.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܫܲܥܡܠܵܐ ܘܝܲܬܿܝܼܪ","severity":"info","text":"The reference to Adam living 'nine hundred and more years' draws on the Septuagint chronology (Genesis 5:5), where Adam's lifespan is 930 years, a detail often used in Syriac exegesis to highlight divine mercy.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ","severity":"info","text":"The repeated phrase ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ('in the decree of judgment') structures the passage as a reflection on divine justice, contrasting Adam's expectation with the actual outcome of extended life.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܒܼܪܘܼܟܵܒܹܗ ܐܸܣܲܪ ܚܘܼܒܵܐ","severity":"caution","text":"The final clause 'in his riding he bound the love' is obscure; ܪܘܼܟܵܒܹܗ may be a scribal error for ܪܘܼܟܵܒܵܐ ('chariot' or 'vehicle'), and the sense of binding love is unclear, possibly a metaphor for Adam's submission.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in his riding' (ܒܲܪܘܼܟܵܒܹܗ) is ambiguous: it may refer to Adam's physical body as a vehicle or to a chariot metaphor; the reading here takes it as a bodily metaphor.","The identity of 'the tree' that speaks 'like new things' is unclear—possibly the Tree of Knowledge or a symbolic tree of instruction."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":":ܚܲܝܵܒܼ ܐܵܕܼܵܡ ܥܲܠ ܟܠ ܕܲܗܘ̤ܵܐ ܠܡܸܦܪܲܥ ܫܘܼܒܼܚܵܐ\nܠܗܵܘ̇ ܒܵܪܘܿܝܵܐ ܕܚܵܘܝܼ ܚܘܼܒܹܿܗ ܠܘܵܬܼ ܬܘܼܩܵܢܵܘ̈ܗܝ ܀","english":"Adam was guilty of all that happened, to repay glory to that Creator who would show his love to his creatures.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܲܝܵܒܼ ܐܵܕܼܵܡ","severity":"info","text":"The phrase 'Adam was guilty' (ḥayyāḇ Ādām) introduces a moral-legal judgment, framing Adam's act as incurring a debt of guilt that must be repaid through glorifying the Creator.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܒܼܚܵܐ","severity":"info","text":"The term šūbḥā ('glory') is a key theological concept in Narsai's works, often denoting the doxological response owed to God by creation, especially after transgression.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܵܘܝܼ ܚܘܼܒܹܿܗ","severity":"info","text":"The phrase 'show his love' (ḥāwī ḥubbēh) reflects Narsai's emphasis on divine benevolence as the motive for creation and redemption, a theme common in Syriac theological poetry.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage of the work concludes the narrative of Adam's fall by shifting focus from punishment to the possibility of restoration through glorifying the Creator, forming a chiastic closure with the opening themes of creation.","cites":[{"key":"ed:dsc-90","label":"source edition: On Creation I","url":"https://syriaccorpus.org/90"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܠܡܸܦܪܲܥ ܫܘܼܒܼܚܵܐ (l-mepraʿ šūbḥā) could be read as 'to repay glory' or 'to render glory'; the translation opts for the former, emphasizing a debt metaphor."],"confidence":"high","notes":[]}]}