{"slug":"dsc-98","id":"syriac:dsc:dsc-98","title":"On the Flood","title_source":"On the Flood","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":"2026-11-15T05:28:04Z","cost_usd":0.014864},"source":{"registry_id":"syriac:dsc:dsc-98","work_id":"dsc-98","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/98"},"stats":{"passages":22,"english_words":6290,"coptic_letters":0,"source_letters":13450,"commentary_units":123,"commentary_kinds":9,"derived_notes":13,"ambiguities":42,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"dsc-98","abstract":"Narsai's memrā on the Flood is a late fifth-century Syriac verse homily that blends biblical paraphrase with typological and moral interpretation. It belongs to a cycle of narrative poems read during Lent in the East Syriac tradition. The text survives in later manuscripts (13th–19th centuries), with the edition based on a single 19th-century witness, limiting textual variation. The homily interprets the flood as divine punishment for sin, echoing Genesis 6–9, and reflects Narsai's anti-Manichaean polemic and hexaemeral cosmology.","historical_context":"Narsai (d. ca. 500 CE) was a leading theologian of the Church of the East, teaching at the School of Edessa and later founding the School of Nisibis. This memrā likely dates to the late fifth century, composed in Syriac, the liturgical and literary language of the East Syriac tradition. The work is a verse homily (memrā) in narrative poetry, used in Lenten liturgical readings. Its transmission is through later manuscripts (13th–19th centuries), with the edition relying on a single 19th-century manuscript, so textual variation may be underrepresented. The homily reflects Narsai's exegetical method, blending literal paraphrase with typology and moral exhortation, and engages with contemporary theological debates, such as anti-Manichaean polemic on creation ex nihilo.","significance":"Narsai's memrā on the Flood is significant as a key example of East Syriac narrative poetry and liturgical exegesis. It demonstrates the enduring authority of Narsai in the Church of the East, where his works were read during Lent. The homily's typological and moral interpretations influenced later Syriac exegesis and reflect the theological concerns of the late antique Syriac-speaking world, including debates on creation, sin, and divine justice.","timeline":[{"date":"5th c.","event":"Narsai active at School of Edessa and later Nisibis"},{"date":"Late 5th c.","event":"Composition of memrā on the Flood"},{"date":"13th–19th c.","event":"Manuscript transmission of the Syriac text"},{"date":"19th c.","event":"Single manuscript used for modern edition"}],"relations":[{"work":"On the Creation of Adam (memrā 12)","relation":"Parallel typological and cosmological themes","key":"","label":null,"url":null},{"work":"Genesis 6–9","relation":"Biblical source for the flood narrative","key":"","label":null,"url":null},{"work":"Narsai's hexaemeral works","relation":"Shared cosmological hierarchy and anti-Manichaean polemic","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the author"},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Liturgical and theological tradition of the work"},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional context for Narsai's teaching"}],"cautions":["The edition relies on a single 19th-century manuscript, so textual variation may be underrepresented.","The exact date of composition is uncertain; only a late fifth-century range is supported.","No critical apparatus or variant readings are provided in the edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000373,"generated":"2026-11-15T03:44:37Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/98"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8600"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-98","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":123,"english_words":6290,"source_letters":19835,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Narsai’s memrā on the Flood is a verse homily in the genre of narrative poetry, blending biblical paraphrase with typological and moral interpretation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) taught at the School of Edessa and later Nisibis. This memrā likely dates to the late 5th century, though the manuscript tradition is later.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in manuscripts from the 13th–19th centuries; the edition relies on a single 19th-century manuscript, so textual variation may be underrepresented.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This memrā was read in East Syriac liturgical contexts during Lent, reflecting Narsai’s enduring authority in the Church of the East.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus or variant readings; it presents a single manuscript’s text without collation against other witnesses.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"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: 22 narrative."},{"kind":"caution","severity":"caution","text":"13 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":22},"term_index":[],"citations":{"ed:dsc-98":{"label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܛܵܘܦܵܢܵܐ\nܡܸܐܡܪܵܐ: ܝܘ܀ ܥܠ ܛܵܘܦܵܢܵܐ܀ ܕܝܼܠܹܗ ܟܲܕ ܕܝܼܠܹܗ ܡܹܐܡܪܵܐ ܕܫܸܬܿܬܲܥܣܲܪ ܕܥܲܠ ܛܵܘܦܵܢܵܐ܀ ܘܡܸܬܼܐ̱ܡܲܪ ܒܨܵܘܡܵܐ܀ ܥܘܼܢܵܝܵܐ܀ ܒܪܝܼܟ ܗ̄ܘ̣ ܕܚܲܠܸܦ ܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ܀ ܝܼܗ̄ܒܼ ܠܲܢ ܒܛܲܝܒܿܘܼܬܹܗ ܥܘܼܡܪܵܐ ܕܲܫܡܲܝܵܐ܀ ܐܲܝܲܚ̈܀ :ܚܲܟܿܝܼܡ ܘܲܫܒܼܝܼܚ ܒܵܪܘܿܝܵܐ\nܕܡ̣ܢ ܠܵܐ ܡܕܡ ܬܩܢ ܟܠ. :ܘܚܵܘܝܼ ܚܲܝܠܹܗ ܒܥܒܕ̈ܘܗܝ\nܕܐܸܡ݂ܲܪ ܘܐܸܬܼܵܘ ܠܲܗܘܝܵܐ܀ :ܟܣܹܐ ܗ̄ܘ̣ܵܐ ܥܘܼܬܼܪܹܗ ܒܝܼܕܲ ܥܬܹܗ\nܩܕܼܵܡ ܬܘܼܩܵܢܵܐ ܕܒܸܪ̈ܝܵܬܹܗ. :ܘܲܓܼܠ̣ܵܝܗܝ ܚܘܼܒܹܿܗ ܠܨܒܼܝܵܢܹܗ\nܘܐܲܫܦܲܥ ܥܲܠ ܟܠ ܡܵܘܗܲܒܼܬܹܗ܀ :ܒܛܲܟܼܣܵܐ ܬܲܩܸܢ ܟܠܡܹܗ\nܘܠܵܐ ܥܒ݂ܲܕ ܡܸܕܼܵܡ ܚܲܣܝܼܪ̈ܐ. :ܕܒܲܟܼܝܵܢܹܗ ܓܡܝܼܪܵܐ ܐܝܼܬܼܵܘܗܝ\nܓܡܝܼܪ ܩܵܢܹܗ ܘܲܡܫܲܠܲܝ܀ :ܙܲܒܼܢܵܐ ܦܣܝܼܩ ܗ̄ܘ̣ܵܐ ܒܝܲܕܼܥܬܹܗ\nܕܐܸܡܲܬܼܝ ܘܒܪܹܐ ܒܸܪ̈ܝܵܬܼܵܐ. ܘܟܲܣܝܵܐ ܗ̄ܘ̣ܵܬܼ ܦܪܘܿܬܼܘܿܙܡܝܼܵܐ\nܥܲܡ ܟܲܣܝܘܼܬܼܵܗ ܕܲܟܼܝܵܢܹܗ܀ :ܓܠ̣ܵܐ ܟܲܣܝܘܼܬܹܗ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ\nܘܚܵܘܝܼ ܚܲܝܠܹܗ ܒܬܼܘܼܩܵܢܹܗ. :ܘܲܩܥ̣ܵܘ ܠܹܗ ܟܸܢܫܲܝ̈ ܪܵܘܡܵܐ\nܫܒܼܝܼܚ ܒܵܪܘܿܝܵܐ ܒܟܼܠ ܕܲܒܼܪܵܐ܀ :ܒܝܲܕܼ ܬܼܘܼܩܵܢܵܐ ܕܥܒܼܕܼܘ̈ܗܝ\nܐܲܠܸܦ ܐܸܢܘܿܢ ܠܲܡܠ̈ܝܼܠܹܐ. :ܕܚܲܕܼ ܗ̄ܘ̣ ܚܲܝܠܵܐ ܕܬܲܩܸܢ ܟܠ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܕܼܡ ܒܸܠܥܵܕܵܘܗܝ܀ :ܚܲܕܼ ܓܘܼܫܡܵܐ ܘܲܥ̣ܒܲܕ [ܗ̄ܘ̣ܵܐ] ܘܪܲܟܸܿܒܼ\nܠܲܡܠܝܼ̈ܠܹܐ ܘܲܠܫܲܬܼܝ̈ܩܐ. :ܘܐܲܣܪܹܗ ܠܟ̣ܠܹܗ ܬܘܼܩܵܢܹܗ\nܒܪܘܼܟܵܒܼܲܐ ܕܨܲܠܡܹܗ ܕܐܵܕܼܵܡ܀ :ܥܲܒܼܕܹܗ ܠܨܲܠܡܵܐ ܡܲܚܙܝܼܬܼܵܐ\nܕܢܚܘܪܘܢ ܒܗ ܬܘܩܵܢܵܘ̈ܗܝ. :ܕܒܨܠܡܵܐ ܓܲܠܝܵܐ ܢܚܙܘܢ\nܟܲܣܝܘܼܬܹܗ ܕܠܵܐ ܡܸܬܕܼܪܢܵܐ܀ :ܒܨܲܠܡܹܗ ܐܲܠܸܦ ܠܲܡܠܝܼ̈ܠܹܐ\nܕܲܟܼܡܵܐ ܪܵܚܸ̇ܡ ܬܘܩܢܘܗܝ. :ܘܒܓܙܪ ܕܝܼܢܵܐ ܕܣܲܟܼܠܘܼܬܼܵܐ\nܚܵܘܝܼ ܕܪܵܚܸ̇ܡ ܟܹܐܢܘܬܼܵܐ ܗ̄ܘ̣܀","english":"On the Flood\n\nA Memrā: Yaw. On the Flood. His own, when it is his own, the Memrā of the sixteenth on the Flood. And it is recited in the fast. The cry. Blessed is He who changed the dwelling of the earth. He gave us through his goodness the dwelling of heaven. Amen.\n\nWise and glorious is the Creator\nwho from nothing established everything.\nAnd he shows his power in his works,\nfor he spoke and they came into being.\nHis wealth was hidden in his essence\nbefore the establishment of his creatures.\nAnd his love revealed his will\nand he poured out all his gifts upon everything.\nIn order he established everything,\nand he made nothing deficient.\nFor in his perfect essence he is\nperfect in himself and complete.\nA fixed time was determined by his knowledge\nof when he created the creatures.\nAnd the protomē was hidden\nwith the concealment of his essence.\nHe revealed his concealment through his works\nand showed his power in his establishment.\nAnd the heights of the firmament cried out to him,\nglorious Creator in every way.\nThrough the establishment of his works\nhe taught and instructed the rational ones.\nThat one power establishes everything,\nand nothing exists apart from him.\nOne body he made and composed,\nthe rational and the silent.\nAnd he bound all his establishment\nin the composition of the image of Adam.\nHe made the image a showing\nin which to see his establishments.\nFor in the revealed image they see\nthe concealment of the intangible.\nThrough his image he taught the rational ones\nhow much he loves his establishments.\nAnd through the decree of the foolishness\nhe shows that he loves humility.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܸܐܡܪܵܐ: ܝܘ","severity":"info","text":"The heading 'Memrā: Yaw' indicates this is the sixteenth memrā of Narsai's cycle On the Flood, assigned to the fast (Lent). The letter yaw (10) serves as a numeral.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܪܘܿܬܼܘܿܙܡܝܼܵܐ","severity":"info","text":"The Greek loanword 'protomē' (πρωτομή) here means 'first creation' or 'beginning', referring to the primordial state of creation hidden in God's essence before the act of creation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̣ܢ ܠܵܐ ܡܕܡ ܬܩܢ ܟܠ","severity":"info","text":"The phrase 'from nothing established everything' echoes the ex nihilo creation doctrine, reflecting Genesis 1:1 and its Syriac exegetical tradition, particularly in Narsai's anti-Manichaean polemic.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܲܠܫܲܬܼܝ̈ܩܐ","severity":"info","text":"The 'silent' (šattīqē) refers to non-rational creatures, contrasted with 'rational ones' (mallīlē). This binary reflects the Syriac cosmological hierarchy common in Narsai's hexaemeral works.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܨܲܠܡܹܗ ܐܲܠܸܦ ܠܲܡܠܝܼ̈ܠܹܐ","severity":"info","text":"The idea that God taught rational beings through the image of Adam parallels Narsai's homily On the Creation of Adam (memrā 12), where Adam's body is a microcosm revealing divine order.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܓܙܪ ܕܝܼܢܵܐ ܕܣܲܟܼܠܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'decree of the foolishness' is textually uncertain; the Syriac 'gzar dīʿā' may be a scribal error for 'gzir dīʿā' (the decree of knowledge) or a deliberate paradox. The translation follows the manuscript reading.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Yaw' could be a numeral (10) or a scribal abbreviation; the reading as numeral is standard for Narsai's memrē.","The phrase 'decree of the foolishness' (ܕܣܲܟܼܠܘܼܬܼܵܐ) may be corrupt; the intended sense might be 'decree of wisdom' or a deliberate antithesis."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":":ܪܓܵܝ̣ܗܝ ܠܐܵܕܼܵܡ ܕܫܛ̣ ܦܘܼܩܕܵܢܵܐ\nܘܐܣܠܝܼ ܠܩܵ ܐܹܝܢ ܥܲܠ ܕܲܩܛܲܠ. :ܘܚܵܘܝܼ ܚܵܘܼܒܹܿܗ ܘܟܹܐܢܘܼܬܹܗ\nܕܪܵܕܹܐ ܘܩܵܢܹ̇ܐ ܘܠܵܐ ܡܚܲܒܸܿܠ܀ :ܚܵܘܝܼ ܐܸܢܘܿܢ ܐܸܢܘܿܢ ܟܹܐܢܘܼܬܹܗ\nܕܣܵܢܹ̇ܿܐ ܥܵܘܠܵܐ ܘܲܚܛܝܼܬܼܵܐ. :ܘܚܵܘܝܼ ܐܢܘܢ ܛܵܒܼܘܬܹܗ\nܕܟܼܡܵܐ ܪܵܚܸ̇ܡ ܬܝܒ̈ܐ܀ ܐܲܝܟ ܫܲܒܼܪܹ̈ܐ ܠܝܲܕܼ ܥܬܼܐ܀ :ܒܫܲܒܼܛܵܐ ܕܲܥ̣ܒܪ ܦܘܼܩܕܢܐ\nܢܲܓܸܕ ܐܸܢܘܿܢ ܠܲܦܫܝܼ̈ܛܹܐ. :ܘܚܲܫܵܐ ܚܲܬܼܘܼܵܬܼ ܪܸܥܝܵܢܵܐ\nܐܲܠܸܦ ܐܸܢܘܿܢ ܘܵܠܝܼܬܼܵܐ܀ :ܒܲܝܲܐ ܐܢܘܿܢ ܚܲܢܵܢܵܐ\nܒܝܲܕܼ ܓܸܠܝܢ̈ܐ ܪ̈ܘܼܚܵܢܹܐ. :ܟܲܕܼ ܡܸܬܼܢܚܸܬܼ ܨܐܕܲܝܗܘܿܢ\nܒܲܡܢܵܘ̈ܵܬܼܵܐ ܘܕܼܡܘܵܬܹ̈ܐ܀ :ܒܝܲܕܼ ܚܲܕܼ ܕܐܲܫܦܲܪ ܕܘܼܒܵܘ̈ܗܝ\nܐܲܦܢܝܼ ܐܸܢܘܿܢ ܨܝܕ ܚܘܼܒܹܿܗ. :ܘܲܒܼܝܲܕܼ ܣܲܒܼܪܵܐ ܕܫܘܼܢܵܝܹܗ\nܦܲܟܲܗ ܠܡܸܪܬܼܵܐ ܕܪ̈ܲܓܿܝܼܙܹܐ܀ :ܒܲܚܢܘܹܟ ܕܲܫ̣ܦܲܪ ܘܐܸܫܬܲܢܝܼ\nܚܵܘܝܼ ܚܘܼܒܹܿܗ ܨܐܕܲܝܗܘܿܢ. :ܕܠܵܐ ܗ̄ܘ̣ܵܐ ܠܲܟܼܝܵܢܵܐ ܣܵܢܹ̇ܐ\nܐܸܠܵܐ ܠܥܵܘܠܵܐ ܘܠܲܚܛܝܼܬܼܵܐ܀ :ܒܚܲܝܹ̈ܐ ܒܲܛܪܹܗ ܠܙܲܝܩܵܐ\nܕܢܲܟܼܪܸܙ ܒܹܗ ܒܘܼܛܵܠ ܡܵܘܬܵܐ. :ܘܲܒܼܫܘܢܵܝܹܗ ܡܠܠ݂ܲܟ ܚܲܝܹ̈ܐ\nܕܠܵܐ ܗܵܘ̇ܐ ܠܗܘܿܢ ܫܘܼܠܵܡܵܐ܀ :ܚܵܘܝܼ ܠܗܘܿܢ ܚܘܼܒܹܿܗ ܒܲܚܢܘܼܟ\nܕܫܵܛܘܼܗܝ ܠܣܲܒܼܪܵܐ ܕܡܘܼ̈ܠܪܢܵܘ̄ [ܗ̄ܘ̣ܵܐ]\n:ܘܲܒܼܥܵܘܠܵܐ ܕܣܘܼܥܪ̈ܢܝܗܘܿܢ\nܡ̣ܢ ܪ̈ܲܚܡܹܐ ܠܪܘܼܓܼܙܵܐ ܢܲܓܕܘܼܗܝ܀ ܒܲܚܢܘܼܟ ܫܲܠܝܼ ܟܹܐܢܘܼܬܹܗ\nܘܫܲܚܠܸܦ ܪܘܼܓܼܙܹܗ ܠܲܢܚܵܝܵܐ. :ܘܲܒܼܪܘܼܫܥܵܐ ܕܲܪ̈ܓܼܝܵܓܼܬܼܵܐ\nܠܲܛܫܘܼܗܝ ܠܣܲܝܦܹܗ ܠܲܬܼܒܲܥܬܼܵܐ܀ :ܣܓܼܝܼ ܥܵܘܠܵܐ ܕܐ̄̈ܢܵܫ̈ܐ ܒܐܪܥܵܐ\nܒܲܕܼܡܘܼܬܼ ܡܲܝܵ̈ܐ ܕܲܬܼܗܘܼܡܵܐ. :ܘܛܦܬ̤ ܟܠܵܗ̇ ܒܲܚܛܝܼܬܼܵܐ\nܩܕܼܵܡ ܛܵܘܦܵܢܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܒܪܸܓܼܬܼ ܦܲܓܼܪܵܐ ܐܸܫܬܲܚܢܘ\nܘܒܲܠܒܸܠܘ ܛܲܟܼܣܵܐ ܕܲܟܝܵܢܵܐ.","english":"He showed Adam his command, which he transgressed, and he forgot the sign concerning the slaying. And he showed his sin and his wrath, that it rages and cries out and does not destroy. He showed the sign, the sign of his wrath, that it restrains iniquity and sin. And he showed the sign of his goodness, that he loves the world like children at the hand of a sign. By the rod that passed over the command, Enoch declared to the simple. And the pain of the new thoughts, Enoch taught the lesson. Enoch sought the sinner through spiritual revelations, when their prey was hidden in likenesses and forms. Through one whose works were pleasing, Enoch turned aside the hunt for his sin. And through the hope of his story, he laughed at the trembling of the wrathful. In your showing, which was pleasing and was established, he showed his sin against them, that it was not to be a support for the just, but for iniquity and sin. In life he cut off the seed that would proclaim in it the destruction of death. And in his story he spoke of the life that has no end for them. He showed them his sin in your showing, that his error was to the hope of the multitudes. And in the iniquity of their deeds, from mercy to wrath he declared him. In your showing his wrath was stilled, and he changed his wrath to mercy. And in the wickedness of the rebellions, he hid his sword from the pursuit. The iniquity of men in the earth increased like the waters of the abyss, and all was submerged in sin before the flood of wrath. The lust of the body was corrupted, and they confused the order of the just.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܸܢܘܿܥ","severity":"info","text":"The name Enoch (Syriac ܐܸܢܘܿܥ) appears repeatedly in this passage as a figure who reveals divine commands and wrath. In Syriac tradition, Enoch is associated with antediluvian wisdom and revelation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܵܘܦܵܢܵܐ ܕܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'flood of wrath' (ܛܵܘܦܵܢܵܐ ܕܟܹܐܢܘܼܬܼܵܐ) echoes the biblical flood narrative (Gen 6–9), where divine wrath is the cause of the deluge. Narsai here interprets the flood as a punishment for sin.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East, known for his metrical homilies (memrē). This passage reflects his typological exegesis, where Enoch prefigures Christ or the prophetic role.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between Enoch's actions (showing, teaching, seeking) and the response of divine wrath or mercy, creating a pattern of revelation and judgment that structures the narrative.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The term 'wrath' (ܟܹܐܢܘܼܬܼܵܐ) is paralleled with 'mercy' (ܪ̈ܲܚܡܹܐ) later in the passage, illustrating a common Syriac theme of divine attributes in tension, often resolved through repentance.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sign concerning the slaying' (ܥܲܠ ܕܲܩܛܲܠ) is ambiguous: it may refer to Cain's murder of Abel or to a general prohibition of killing. The reading taken follows the context of Adam's transgression.","The identity of 'the simple' (ܠܲܦܫܝܼ̈ܛܹܐ) is unclear; it could refer to the unlearned or to a specific group in Narsai's audience."],"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":3,"ref":"p3","source":":ܘܐܲܝܟ ܚܲܝܘ̈ܬܵܐ ܠܲܚܕܵܕܹ̈ܐ\nܕܲܩܲܪ̣ܘ ܘܲܥܠܲܒ̣ܘ ܠܲܚܕܵܕܹ̈ܐ. :ܒܲܕܼܡܘܼܬܼܵܐ ܕܪ̈ܟܼܫܐ ܥܗܪܹ̈ܐ\nܨܗ݂ܲܠܘ ܥܲܠ ܢܸܫܹ̈ܐ ܕܚܕܵܕܹ̈ܐ. :ܘܠܵܐ ܐܲܢ̄ܬܼܬܼܵܐ ܠܘܵܬܼ ܫܵܘܬܵܦܵܗ̇\nܘܠܵܐ ܓܲܒܼܪܵܐ ܠܘܵܬܼ ܒܲܪܬܼ ܙܵܘܿܓܹܿܗ. :ܠܒܲܪ ܡ̣ܢ ܐܘܼܪܚܵܐ ܪܵܕܹܝ̇ܢ ܗ̄ܘ̣ܵܘ\nܒܪܸܓܿܬܼܵܐ ܕܪܸܓܲܬܼ ܝܘܼܬܼܪ̈ܢܐ. :ܘܲܥܠܘܼܒܼܝܵܐ ܒܲܕܼܡܘܼܬܼ ܢܲܚܹ̈ܐ\nܠܒܼܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܪܸ̈ܥܝܢܝܗܘܢ. :ܥܒܸܢ ܡܵܡܘܿ ܠܵܠ ܕܲܚܛܝܬܼܵܐ\nܘܲܙܩ̣ܦ ܪܘܼܫܥܵܐ ܐܲܝܟ ܛܘܼܪܵܐ. :ܘܡܲܫܒܼܵܐ ܕܥܵܘ̣ܠܵܐ ܐܲܝܟ ܝܲܡܵܐ\nܕܲܫ̣ܢܵܐ ܠܫܲܝܢܵܐ ܕܐܢܵܫܘܼܬܼܵܐ. :ܦܪܣܲܬ̤ ܥܲܪܦܸܠܐ ܕܛܘܼܥܝܲܝ\nܘܟܲܣܝܼܬܼ ܐܲܦܹܝܗ̈ ܕܥܵܡܲܪ̈ܬܵܐ. :ܘܛܲܦܛܸܦܘ ܘܲܕܼܥܸܕܼܘ ܙܲܗ̇ܪܵܝܪܹ̈ܐ\nܕܢܘܼܗܪܵܐ ܕܥܲܝܢܹ̈ܐ ܕܬܲܪܥܝܼܬܼܵܐ. :ܒܫܸܢܬܼܵܐ ܕܥܵܘܠܵܐ ܐܸܬܿܛܲܒܲܥܘ\n:ܘܠܵܐ ܐܲܪܓܸܿܫܘ ܕܟܲܕܼ ܚܲܛܵܝܼܝ̈ܢ\n:ܘܟܲܕܼ ܪܸܥܝܵܢܗܘܿܢ ܠܵܐ ܕܵܡܸ̇ܟ\nܕܡܸܟܼܘ ܙܵܘܥܹ̈ܐ ܥܲܡ ܗܲܕܼܵܡܹ̈ܐ. :ܚܲܕ ܒܲܠܚܘܿܕܲ ܠܵܐ ܐܸܬܿܛܲܒܲܥ\nܒܒܸܬܵܬܐ ܕܥܵܘܠܵܐ ܥܲܡ ܒܝܼܫܵܐ. :ܕܥܝܼܪܝܼܢ ܗ̄ܘ̣ܵܘ ܙܵܘܥܲܝ̈ ܢܲܦܫܹ݂ܗ\nܪܲܕܼܦܵܗ̇ ܠܫܸܢܘܼܬܼܵܐ ܕܲܚܛܝܼܬܼܵܐ. :ܢܘܝܝ ܒܲܠܚܘܿܕܼ ܕܲܟܿܝܼ ܢܲܦ̣ܫܹܗ\nܘܠܵܐ ܛܲܡܲܐ ܦܲܓܼܪܹܗ ܒܥܵܘܠܵܐ. :ܕܐܲܝܟ ܠܹܩܹ̈ܐ ܗܘ̤ܵܘ ܠܹܗ ܙܵܘ̈ܥܹܐ\nܘܠܵܐ ܐܸܬܿܛܲܒܲܥ ܒܲܚܛܝܼܬܼܵܐ. :ܠܵܐ ܕܲܠܚܵܗ̇ ܠܫܲܦܝܘܼܬܼ ܢܲܦ̣ܫܹܗ\nܬ̣ܛܪܵܐ ܕܥܵܘܠܵܐ ܕܥܵܠܘܿܒܹ̈ܐ. :ܘܠܵܐ ܐܸܬܿܬܿ ܩܸܠ ܟܲܕܼ ܪܵܕܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܒܥܲܡܛܵܢܵܐ ܕܡܸܨܥܲܬܼ ܒܝܼܫܹ̈ܐ. :ܗܘ̤ܵܘ ܠܹܗ ܙܵܘܥܹ̈ܐ ܕܪܸܥܝܵܢܹܗ\nܓܼܦܹ̈ܐ ܠܝܘ̇ܩܪܵܐ ܕܗܲܕܵܡܵܘ̈ܗܝ. :ܘܲܛܥܲܢܬܹܗ ܦܪܵܘܿܫܘܼܬܼܵܐ\nܠܥܸܠ ܡ̣ܢ ܓܲܠ̈ܠܹܐ ܕܲܚܛܝܼܬܼܵܐ.","english":"And like wild beasts they were to one another, they attacked and overcame one another. In the manner of wild asses of the desert, they neighed over the women of one another. And the woman did not come to her partner, nor the man to his spouse. Apart from the path of righteousness they were walking, in the trembling of the steps of excesses. And adulterers, in the manner of dogs, were evil their thoughts. He made a mother of sin and erected wickedness like a mountain. And the sea of iniquity, like a sea that rages against the shore of destruction, spread a cloud of error and covered the face of the inhabited world. And they extinguished and darkened the rays of the light of the eyes of reason. In the garment of iniquity they were immersed, and they did not perceive that while they were sinners, and while their mind did not sleep, the members trembled with the limbs. One only was not immersed in the garments of iniquity with the evil one. His own limbs were awake, pursuing the error of sin. Woe, only he who purified himself and did not defile his body with iniquity. For his limbs were like reeds to him, and he was not immersed in sin. He did not defile the purity of his own self, preserving it from the iniquity of adulterers. And he did not become turbid while walking in the midst of the evil ones. His limbs were the wings of his mind, bearing the weight of his members. And his understanding was separation, above the waves of sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܲܝܟ ܚܲܝܘ̈ܬܵܐ ܠܲܚܕܵܕܹ̈ܐ","severity":"info","text":"The opening simile compares humans to wild beasts, emphasizing the breakdown of social order before the flood. This aligns with Narsai's homiletic theme of moral decay as a prelude to divine punishment.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܓܿܬܼܵܐ","severity":"info","text":"The Syriac term ܪܸܓܿܬܼܵܐ (rigtā) means 'trembling' or 'agitation,' here used metaphorically for the 'trembling of steps of excesses,' indicating moral instability. The English draft renders it as 'trembling,' which is appropriate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܥܠܘܼܒܼܝܵܐ ܒܲܕܼܡܘܼܬܼ ܢܲܚܹ̈ܐ","severity":"info","text":"The comparison of adulterers to dogs echoes biblical imagery of canine behavior as a symbol of shamelessness, e.g., Deuteronomy 23:18 (LXX) or Proverbs 26:11. Narsai uses this to heighten the depravity of antediluvian society.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܲܛܦܛܸܦܘ ܘܲܕܼܥܸܕܼܘ ܙܲܗ̇ܪܵܝܪܹ̈ܐ ܕܢܘܼܗܪܵܐ ܕܥܲܝܢܹ̈ܐ ܕܬܲܪܥܝܼܬܼܵܐ","severity":"info","text":"The 'rays of the light of the eyes of reason' (ܙܲܗ̇ܪܵܝܪܹ̈ܐ ܕܢܘܼܗܪܵܐ ܕܥܲܝܢܹ̈ܐ ܕܬܲܪܥܝܼܬܼܵܐ) reflects Narsai's use of light imagery for intellectual and moral clarity, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܕ ܒܲܠܚܘܿܕܲ ܠܵܐ ܐܸܬܿܛܲܒܲܥ","severity":"info","text":"The passage shifts from collective sin to a single righteous individual ('one only was not immersed'), creating a contrast that anticipates the figure of Noah. This structural pivot is typical of Narsai's homilies, which often isolate a virtuous exemplar amid corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܛܦܛܸܦܘ ܘܲܕܼܥܸܕܼܘ","severity":"caution","text":"The verbs ܛܦܛܦ (ṭapṭep) and ܕܥܕ (dʿed) are rare; the former may mean 'extinguish' or 'pat,' and the latter 'darken' or 'obscure.' The English draft takes them as 'extinguished and darkened,' which is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one only' (ܚܲܕ ܒܲܠܚܘܿܕܲ) is not explicitly named as Noah in this passage, though context suggests it; the reading assumes Noah is intended.","The phrase 'garment of iniquity' (ܒܫܸܢܬܼܵܐ ܕܥܵܘܠܵܐ) may be a metaphor for sin as a covering, but its precise referent (e.g., social custom, physical clothing) is ambiguous."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܘܕܲܢܛܲܪ ܫܲܦܝܘܼܬܼ ܪܸܥܝܵܢܵܐ\n:ܘܕܲܟܿܝܼ ܢܲܦ̣ܫܹܗ ܡ̣ܢ ܥܵܘܠܵܐ\n:ܫܘ̣ܵܐ ܠܓܸܠܝ̈ܢܐ ܪ̈ܘܼܚܵܢܹܐ\nܕܡܒܲܕܩܝܼܢ ܪܘܼܫܥܵܐ ܕܒܝܼܫܹ̈ܐ. :ܒܓܠܸܝ̈ܢܐ ܡܲܠܸܠ ܥܲܡܹܗ\nܘܐܲܣܗܸܕ ܥܲܠ ܕܲܟܼܝܘܼܬܼ ܢܲܦ̣ܫܹܗ. :ܘܒܲܕܸܩ ܠܹܗ ܕܲܒܡܵܡܘܿ ܠܵܐ\nܡܫܝܼܓܼ ܠܵܗ̇ ܠܲܐܪܥܵܐ ܡ̣ܢ ܥܵܘܠܵܐ. :ܒܝܼܫܬܿܐ ܕܐܢܵܫܵܐ ܟܲܬܲܡܬܹܗ\nܠܢܲܚܬܿܐ ܦܲܐܝܵܐ ܕܲܒܼܪܝܼܬܼܵܐ. :ܗܵܐ ܡܫܝܼܓܼ ܐ̄ܢܵܐ ܠܵܗ̇ ܒܛܵܘܦܵܢܵܐ\nܘܲܡܕܲܟܲܢܵܐ ܠܨܵܐܘܼܬܼܵܗ̇. :ܐܲܢ̄ܬܿ ܠܲܡ ܒܲܠܚܘܿܕܲ ܕܟܝܬ̇\nܚܘܼܫܵܒܲܝ̈ܟ ܡ̣ܢ ܣܲܢܝ̈ܬܼܵܐ. :ܘܠܵܐ ܐܸܬܛܲܡܲܐ ܪܸܥܝܵܢܵܟ\nܒܲܣܝܵܢܵܐ ܕܥܵܘܠܵܗ̇ ܕܐܲܪܥܵܐ. :ܕܠܵܐ ܚܠܲܛܬܿ ܚܘܼܒܵܟ ܥܲܡ ܒܝܼ̈ܫܹܐ\nܒܥܸܢܝܵܢܵܐ ܕܐܲܪ̈ܢܝܵܬܼܵܐ. :ܐܲܢ̄ܬܿ ܒܲܠܚܘܿܕܲܝܟ ܡܸܬܿܦܨܝܬ̇\nܡ̣ܢ ܬܲܒܼܥ̈ܬܼܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܓܠ̣ܵܐ ܘܒܲܕܸܩ ܠܹܗ ܠܬܲܡܝܼܡܵܐ\nܥܲܠ ܪܘܼܫܥܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ. :ܕܗܵܐ ܡܟܲܦܪܵܐ ܠܹܗ ܟܹܐܢܘܼܬܼܵܐ\nܠܲܣܝܵܢܵܐ ܕܣܘܼܥܪ̈ܢܲܝܟܿܘܿܢ. :ܓܠ̣ܐ ܠܹܗ ܥܵܘܠܵܐ ܕܒܢܝ̈ ܫܹܝܬܼ\nܕܐܸܬܼ ܚܲܠܲܛܘ ܒܲܒܼܢܵܬܼ ܩܵܐܹܝܢ. :ܕܲܦܪܝܼܫܝܼܢ ܚܲܕܼ ܡ̣ܢ ܚܲܒܼܪܹܗ\nܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܒܼܪܘܝܐ. :ܚ̣ܠܛ ܙܲܪܥܹܗ ܕܫܝܬܼ ܙܕܝܩܐ\nܒܛܘܼܗܡܹܗ ܕܩܵܐܹ̇ܝܢ ܩܵܛܘܠܵܐ. :ܘܲܢܚܸܬܼܘ ܪ̈ܵܡܹܐ ܠܫܲܦܠܘܼܬܼܵܐ\nܕܐܸܫܬܵ ܘܬܲܦܘܥܲܡ ܥܵܘ̈ܠܹܐ. :ܚܝܵܪܵܐ ܕܥܲܝܢܹ̈ܐ ܨܵܕܼ ܐܢܘܿܢ\nܠܲܡܠ̈ܝܼܠܹܐ ܘܦܲܟܲܪܘ ܐܸܢܘܿܢ. :ܘܫܘܼܦܪܵܐ ܕܐܲܦܹ̈ܐ ܦܲܐܝܵܬܼ̈ܐ\nܚܲܒܸܠ ܫܘܼܦܪܵܐ ܕܡܲܕ ܥܲܝܗܘܿܢ\n:ܚ̣ܙܵܘ ܠܲܡ ܒܢ̈ܝܐ ܕܐܲܠܵܗܵܐ\nܠܲܒܼܢܵܬܼ ܐ̄ܢܵܫܵܐ ܕܫܲܦܝܼܪ̈ܵܢ. :ܘܪܲܓܼܘ ܐܸܢܹܝܢ ܘܲܢܣܲܒ̣ܘ ܐܸܢܘܿܢ\nܘܐܵܘܠܕܼܘ ܓܲܢ̄ܒܵܪܹ̈ܐ ܕܥܵܘܠܵܐ. :ܠܵܘ ܪܲܒܿܘܼܬܼܵܐ ܕܡܘܼܫܚ̈ܵܬܼܵܐ\nܨܒ̣ܵܐ ܕܲܢܒܲܕܸܩ ܒܵܪܟܿܝܵܐ.","english":"and he preserved the purity of his mind, and he cleansed himself from iniquity. He was equal to the spiritual revelations that examine the wickedness of the evil ones. In revelations he spoke with him and testified to the purity of his soul. And he examined that by the flood it was not mixed, the earth was not cleansed from iniquity. The evil of man covered the beautiful face of creation. Behold, the flood has come and cleansed its thirst. You alone are pure, your thoughts from the sects. And your mind was not defiled by the filth of the earth's iniquity. So that your love did not mingle with the evil ones in the business of the earth-dwellers. You alone are separated from the troubles of sorrow. He revealed and examined the perfect one concerning the wickedness of the sons of his people. For behold, sorrow denies the remedy of your deeds. He revealed the iniquity of the sons of Seth, who mingled in the daughters of Cain. So that one is separated from his companion by the decree of the Creator. The seed of righteous Seth mingled with the race of Cain the murderer. And the high ones descended to lowliness, where fire and the wicked ones were kindled. The sight of the eyes led you astray to the talkative ones, and they adorned you. And the beauty of the fair faces destroyed the beauty of your mind. See, O sons of God, the daughters of man who are beautiful. And they desired them and took them and bore mighty men of iniquity. Not the greatness of the measures did the Creator desire to examine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܕܲܢܛܲܪ ܫܲܦܝܘܼܬܼ ܪܸܥܝܵܢܵܐ","severity":"info","text":"The opening phrase 'and he preserved the purity of his mind' refers to Noah, who is the implied subject from the preceding passage. Narsai contrasts Noah's inner purity with the corruption of the antediluvian world.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܐܸܬܼ ܚܲܠܲܛܘ ܒܲܒܼܢܵܬܼ ܩܵܐܹܝܢ","severity":"info","text":"The phrase 'who mingled in the daughters of Cain' echoes the Genesis tradition (Gen 6:1-2) of the sons of Seth intermarrying with the Cainite line, a theme elaborated in Syriac exegesis as a cause of the flood.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܓܼܙܵܪ ܕܝܼܢܵܐ ܕܒܼܪܘܝܐ","severity":"info","text":"The 'decree of the Creator' refers to the divine judgment that separates the righteous from the wicked, a motif in Narsai's homilies that underscores God's role in the flood narrative as both judge and savior.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܢܚܸܬܼܘ ܪ̈ܵܡܹܐ ܠܫܲܦܠܘܼܬܼܵܐ","severity":"info","text":"The descent of 'the high ones to lowliness' parallels the theme of the Watchers in 1 Enoch, where angelic beings descend and corrupt themselves, though here applied to the Sethite-Cainite mingling.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚ̣ܙܵܘ ܠܲܡ ܒܢ̈ܝܐ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The apostrophe 'See, O sons of God' marks a rhetorical shift, directly addressing the audience as 'sons of God' (a term for the righteous or the elect), a homiletic device common in Narsai's verse.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܡܕܲܟܲܢܵܐ ܠܨܵܐܘܼܬܼܵܗ̇","severity":"caution","text":"The phrase 'cleansed its thirst' is ambiguous: 'thirst' (ܨܵܐܘܼܬܼܵܗ̇) may be a scribal error for 'face' (ܨܘܼܪܬܼܵܗ̇), given the earlier reference to the 'beautiful face of creation'. The translation follows the manuscript reading.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'perfect one' (ܬܲܡܝܼܡܵܐ) is ambiguous: it may refer to Noah or to a symbolic figure of righteousness. The reading takes it as Noah.","The phrase 'sorrow denies the remedy of your deeds' is syntactically obscure; it may mean that grief (over sin) prevents the effectiveness of human actions."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܪܲܒܿܘܼܬܼ ܥܵܘܠܵܐ ܐܲܟܼܬܸܒܼܘ ܠܲܢ\nܕܐܸܬܼܓܲܢܒܲܪܘ ܥܲܠ ܪܝܼܫ̈ܬܼܵܐ. :ܦܬܲܚ̣ ܫܘܼܦܪܵܐ ܕܲܒܼܢ̈ܵܬܼ ܩܵܐܹܝܢ\nܢܸܒܼܥܵܐ ܣܲܢܝܵܐ ܕܲܚܛܝܼܬܼܵܐ. :ܘܐܲܛܝܼܦ ܠܲܒܼܢܲܝ̈ ܕܲܕܝܼܩܵܐ\nܒܡܵܘܡܘܼܠܵܐ ܕܪܸܓܲܬܼ ܦܲܓܼܪܵܐ. :ܡܙܲܓܲܝ̈ ܟܵܣܵܐ ܒܢ̈ܬܼ ܩܵܛܵܘܠܵܐ\nܘܐܲܪ̈ܘܝܼ ܒܬܸܛܪܹܗ ܠܲܫܦ̈ܝܐ. :ܘܕܲܠܚ̈ܝܗܝ ܠܗܵܘܢܵܐ ܕܚܲܟܿܝܼܡܹ̈ܐ\nܒܝܲܕܼ ܡܹܐܪܝܼܬܲܐ ܕܐܲܦܲܝ̈ܗܹܝܢ. :ܘܕܲܫܒܲܩ̣ܘ ܪ̈ܡܐ ܥܘܡܪ̈ܝܗܘܢ\nܘܲܢܚܸܬܘ ܠܲܐܪܥܵܐ ܕܬܸܢܚ̈ܵܬܹܐ. :ܣܠܸܩ ܥܵܘܠܵܐ ܕܣܘܼܥܪ̈ܢܲܝܗܘܿܢ\nܘܐܲܚܬܵܗ̇ ܠܲܐܪܥܵܐ ܟܠܹܐܢܘܼܬܼܵܐ. :ܕܠܵܐ ܩܵܘܝܼܘ ܒܲܫܒܼܵܒܼܘܼܬܹܗ\nܕܥܘܼܡܪܵܐ ܦܲܐܝܵܐ ܕܦܲܪܕܲܝܣܵܐ. :ܓܪ̣ܲܦ ܐܸܢܘܿܢ ܡܵܡܘܿܠ ܥܵܘܠܵܐ\nܘܣܸܓܼܝܲܬ̤ ܒܝܼܫܬܿܐ ܥܲܠ ܐܪܥܵܐ. :ܘܐܸܬܿܬܿܘܚ ܕܲܥ̣ܒܕ ܐܢܵܫܵܐ\nܕܚܒܿܠܘ ܘܣܬܪܘ ܛܘܟܣܘ̈ܗܝ. :ܠܵܐ ܗܘ̣ܵܐ ܬܘܬܼܵܐ ܐܲܕܪܟܼܬܹܗ\nܠܲܐܚܝܸܕܼ ܣܵܟܼܵܐ ܕܟܼܠ ܝܵܕ̈ܥܵܢ. :ܠܲܬܼܘܵܬܼܗܘܿܢ ܐܲܫ̣ܡܲܥ ܩܵܠܵܐ\nܕܲܟܼܒܲܪ ܦܵܢܹ̇ܝܢ ܡ̣ܢ ܥܵܘܠܵܐ. :ܩ̈ܠܐ ܕܡܠܹܝܢ ܠܘܼܚܵܡܹ̈ܐ\nܡܸܬܼ ܡܲܠܠܝܼܢ ܗ̄ܘ̣ܵܘ ܨܹܕܲܝܗܘܿܢ. :ܕܐܸܢ ܗܘ̤ ܕܡܵܨܝܵܐ ܢܸܬܿܬܿܥܝܼܪܘܼܢ\nܕܲܡܟܹ̈ܐ ܕܲܛܒ݂ܲܘ ܒܲܚܛܝܼܬܼܵܐ. :ܐܲܝܟ ܫܝܼܦܘܿܪܵܐ ܡܲܙܥܸܩ ܗ̄ܘ̣ܵܐ\nܩܵܠ ܒܵܪܘܿܝܵܐ ܒܐܸܕܢܲܝ̈ܗܘܿܢ. :ܕܗܵܐ ܥܵܛܹܐ ܐ̄ܢܵܐ ܡ̣ܢ ܐܲܪܥܵܐ\nܐܢܫ̈ܐ ܕܒܲܠܒܸܿܠܘ ܛܘܼܟܵܣܲܝ̈. :ܡܲܛܝܼ ܩܸܨܵܐ ܥܲܠ ܐܲܪܥܵܐ\nܘܲܢܦ݂ܲܩ ܢܘܼܩܕܵܢܵܐ ܕܪܘܼܓܼܙܵܐ. :ܘܐܲܫ̣ܡܲܥ ܩܵܠܵܐ ܕܠܵܐ ܡܹܟܹܿܝܠ\nܬܸܥܡܲܪ ܪܘܼܚܝ ܒܐ̄ܢܵܫܵܐ ܠܥܵܠܲܡ. :ܡܲܠܸܠ ܬܘܼܒܼ ܩܵܠܵܐ ܕܬܸܢܝܵܐ\nܠܘܵܬܼ ܢܘܿܚ ܢܝܼܚܵܐ ܘܐܸܡ݂ܲܪ ܠܹܗ. :ܕܢܸܥܒܸܿܕܼ ܩܹܒܼܘܼܬܼܵܐ ܕܩܲܝܣܵܐ\nܕܢܸܣܬܲܬܲܪ ܒܵܗ̇ ܒܡܵܡܘܿ ܠܵܐ. :ܥܒܸܕܼ ܠܹܗ [ܠܵܟ] ܩܹܒܼܘܼܬܼܵܐ ܕܥܲܪܩܵܐ\nܘܫܘܿܥܹܝܗ̇ ܒܟܼܘܼܦܪܵܐ ܕܠܵܐ ܬܸܛܲܒܲܥ.","english":"The multitude of iniquity wrote down that they were exalted over the heads. He opened the beauty of the gates of the abyss, a filthy pit of sin. And he submerged the pure hearts in the turbulence of the passions of the body. They filled the cup with deadly poisons and drenched the simple ones in his poison. And they led astray the wise ones by the beauty of their faces. And the wicked abandoned their dwellings and descended to the land of the depths. The iniquity of their deeds ascended and brought down all integrity to the earth. They did not remain in the vicinity of the fair dwelling of Paradise. The torrent of the flood of iniquity swept away, and the multitude of evil increased upon the earth. And the door of the work of man was opened, which they corrupted and overturned its order. There was no cessation to his pursuit of the one who holds the measure of all knowledge. To their dwellings he made heard a voice that proclaims peace from iniquity. Voices full of threats were speaking from their side. That if one could awaken those who slept in sin, like a trumpet he would cry out the voice of the Creator in their ears: \"Behold, I am departing from the earth, the men who have confused my order. The end has come upon the earth, and the fire of wrath has gone forth.\" And he made heard a voice: \"Henceforth my spirit will not dwell in man forever.\" He spoke again a voice that came to the spirit of the righteous Noah and said to him: \"Make an ark of wood, that you may be hidden in it from the flood.\" He made for himself an ark of gopher wood and coated it with pitch so that it would not sink.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܹܒܼܘܼܬܼܵܐ ܕܥܲܪܩܵܐ","severity":"info","text":"The phrase 'ark of gopher wood' (ܩܹܒܼܘܼܬܼܵܐ ܕܥܲܪܩܵܐ) echoes the Septuagint's 'κιβωτὸς ἐκ ξύλων τετραγώνων' (Gen 6:14), but 'gopher wood' is a traditional rendering of the Hebrew 'גפר' (gopher), a tree species of uncertain identification.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܢܸܥܒܸܿܕܼ ܩܹܒܼܘܼܬܼܵܐ","severity":"info","text":"The command to Noah to build an ark (Gen 6:14) is paraphrased, with the addition of coating it with pitch (ܟܼܘܼܦܪܵܐ) to prevent sinking, a detail from the Peshitta (Gen 6:14) and later Syriac tradition.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܡܘܿܠ ܥܵܘܠܵܐ","severity":"info","text":"The 'flood of iniquity' (ܡܵܡܘܿܠ ܥܵܘܠܵܐ) is a moralized interpretation of the Deluge, common in Syriac exegesis (e.g., Ephrem's Commentary on Genesis), where the flood is both a physical event and a symbol of sin's overwhelming force.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܣܠܸܩ ܥܵܘܠܵܐ ... ܘܐܲܚܬܵܗ̇ ܠܲܐܪܥܵܐ ܟܠܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The passage uses a chiastic structure: iniquity ascends (ܣܠܸܩ) and brings down integrity (ܐܲܚܬܵܗ̇), mirroring the descent of the wicked to the 'land of the depths' and the subsequent flood, reinforcing the theme of cosmic inversion.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܵܠ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The voice of the Creator (ܩܵܠ ܒܵܪܘܿܝܵܐ) crying out like a trumpet echoes the Syriac liturgical tradition of the 'trumpet of judgment' (e.g., in the hymns of Ephrem), linking the flood narrative to eschatological warning.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who holds the measure of all knowledge' (ܐܲܚܝܸܕܼ ܣܵܟܼܵܐ ܕܟܼܠ ܝܵܕ̈ܥܵܢ) is ambiguous: it may refer to God or to Noah as a righteous sage; the reading taken is God, given the context of divine pursuit.","The phrase 'they filled the cup with deadly poisons' (ܡܙܲܓܲܝ̈ ܟܵܣܵܐ ܒܢ̈ܬܼ ܩܵܛܵܘܠܵܐ) could be metaphorical for sin or literal poisoning; the reading taken is metaphorical, consistent with the moral allegory."],"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":6,"ref":"p6","source":":ܕܲܬܼܥܲܙܹܐ ܩܕܼܵܡ ܡܲܚܫܘ̈ܠܹܐ\nܡܵܐ ܕܚܵܠܛܝܼ̈ܢ ܡܲܝܵ̈̄ܐ ܒܡܲܝ̈ܵܐ. :ܚܘܝܹܗ ܐܘܼܪܟܵܗ̇ ܘܦܬܼܝܗ̇\nܕܲܟܼܡܵܐ ܢܗܒܸܕܼ ܡܘܼܫܚ̈ܵܬܼܵܗ̇. :ܘܐܲܠܦ ܦܘܼܠܵܓܼ ܡܸܕܼܝܵܪܹ̈ܐ\nܕܚܵܫܚܝܼ̈ܢ ܠܹܗ ܘܲܠܚܚܘ̈ܬܼܵܐ. :ܥܒܸܕܼ ܐܘܼܪܟܿܐ ܬܠܵܬܼ ܡܵܠܐ ܐܲܡܝܼ̈ܢ\nܘܲܦܬܼܵܝܵܐ ܚܲܡܫܝܼܢ ܐܲܡܝܼ̈ܢ. :ܘܲܬܼܠܵܘܼܬܼܝܼܢ ܐܲܡܝܼ̈ܢ ܪܵܘܡܵܗ̇\nܘܙܘܼܝܵܕܼܵܢܹ̈ܐ ܒܓܼܵܘ ܡܸܕܼܝܵܪ̈ܝܗ̇. :ܬܠܵܬܼܵܐ ܡܸܕܼܝܵܪ̈ܝܼܢ ܬܸܗܘܹܐ\nܕܲܢܕܲܝܪܘܼܢ ܒܵܗ̇ ܟܠ ܓܸܢܣܝܼ̈ܢ. :ܚܲܘܲܬܼ ܫܸܢܵܐ ܘܲܒܼܥܝܼܪܵܐ\nܘܦܪܚܬܼܵܐ ܕܓܦܐ ܘܐܢܫ̈ܐ. :ܐܹܝܘ ܡܵܪܵܐ ܕܲܛܥܝܼܢ ܟܠܵܐ\nܕܡܲܠܸܦ ܦܘܼܪ̈ܣܹܐ ܠܙܲܕܝܼ̈ܩܹܐ. ܩܵ\n:ܕܟܲܕܼ ܡܸܫܟܲܚ ܗ̄ܘ̣ܵܐ ܕܢܦܨܝܘܗܝ\nܡܚܲܟܸܿܡ ܠܹܗ ܠܣܘܼܢܩܵܢ ܚܝܘ̈ܗܝ. :ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܲܛܪܝܘܗܝ ܠܬܲܡܝܼܡܵܐ\nܥܲܡ ܫܲܪܟܵܢܵܐ ܕܟܼܠ ܕܐܲܚܝܼ. ܘܲܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܢܣܲܬܲܪ. ܕܠܵܐ ܩܒܼܘܼܬ̇ܐ ܠܟܼܠ ܡܸܕܸܡ. :ܠܬܲܝܵܒܼܘܬܼܵܐ ܕܡܲܪ̈ܵܚܹܐ\nܗ̄ܘ̣ܵܐ ܬܘܼܒܵܢܵܐ ܕܩܹܒܼܘܼܬܼܵܐ. :ܕܒܼܐܵܬ̤ܵܐ ܓܠܝܼܬܼܵܐ ܢܸܬܼܟܵܘܢܘܼܢ\nܘܢܕܘܢܘܢ ܣܘܼܥܪ̈ܢܝܗܘܢ. :ܒܦܘܼܠܚܵܢ ܒܲܝܣܵܐ ܫܲܬܝܲܩܵܐ\nܨܒܼܵܐ ܕܲܢܚܲܟܸܿܡ ܠܲܡܠܝܼ̈ܠܹܐ. :ܕܢܸܫܐܲܠܘܼܢ ܚ̈ܝܐ ܠܡܝܬ̈ܐ\nܡܸܛܠ ܡܵܢܵܐ ܡܬܲܦܲܠܚܝܼܢ. :ܚܪ̈ܫܐ ܒܩܵܠܵܐ ܒܵܠܹ̇ܝܢ ܗ̄ܘ̣ܵܘ\nܠܲܡܠܝܼ̈ܠܹܐ ܕܬܼܘܼܒܼܘ ܡ̣ܢ ܥܵܘܠܵܐ. :ܕܗܵܐ ܒܬܼܩܵܢܲܢ ܡܸܬܼܟܲܪܙܵܐ\nܬܝܵܒܼܘܼܬܼܵܐ ܐܸܢ ܨܵܒܸ̇ܝܢ ܐܢ̄ܬܿܘܿܢ. :ܐܲܝܟ ܟܵܪܘܿܙܵܐ ܩܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܩܵܠ ܦܘܼܠܚܵܢܵܐ ܕܩܹܒܼܘܼܬܼܵܐ. :ܒܩܘܼܡܘ ܦܸܨܘ ܘܝܩܪܵܐ ܕܚܵܘܒܲܝܟܿܘܿܢ\nܕܲܡܟܹ̈ܐ ܕܲܛܒ݂ܲܥܘ ܒܲܚܛܝܼܬܼܵܐ. :ܝܲܬܿܝܼܪܹ̈ܐ ܗ̄ܘ̣ܵܘ ܨܹܐܕܲܝܟܘܢ [ܗܘܢ]\nܩܵܠܹ̈ܐ ܕܬܼܘܩܵܢ ܩܹܒܼܘܼܬܼܵܐ. :ܕܣܲܟܼܪܹܗ ܠܝܘܩܪܐ ܕܒܝܫ̈ܬܐ\nܠܫܸܡܥܐ ܕܡܥܠ ܒܘܝܢܐ.","english":"The multitude of iniquity wrote down that they were exalted over the heads. He opened the beauty of the gates of the abyss, a filthy pit of sin. And he submerged the pure hearts in the turbulence of the passions of the body. When the waters mingle with the waters, he showed its length and breadth, how much he gave its measurements. And he taught the division of the storeys that are suitable for him and for the animals. He made its length three hundred cubits, and its breadth fifty cubits, and its height thirty cubits, and the additions within its storeys. Three storeys there shall be, that all species may dwell in her. She showed the beast and the cattle and the bird of wing and the men. O Lord of the erring ones, who teaches the just the ways of the righteous. For when it was possible for him to save him, he made wise the course of his life. He was able to preserve the perfect one with the remainder of all that he saved. And it was easy for him to hide, without a tomb for anything. For the repentance of the wanton ones, it was the return of the tomb. For by a manifest sign they would be convicted and their deeds would be known. By the silent work of the carpenter, he wished to make the talkative ones wise. That the living might ask the dead, why they are troubled. The deaf were hearing with a voice the talkative ones, that they might return from iniquity. For behold, by the blows of the hammer, repentance is proclaimed, if they wish to come. Like a herald, the voice of the work of the tomb was crying out. Arise, flee from the weight of your sins, the waves that have drowned in sin. The voices of the blows of the tomb were more abundant before you, that they might block the weight of the evils from the hearing that enters the covenant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a moral allegory of sin and drowning to a detailed description of the ark’s dimensions and internal layout, then to a homiletic reflection on the ark as a sign of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܕܼܝܵܪ̈ܝܼܢ","severity":"info","text":"The Syriac term ܡܸܕܼܝܵܪ̈ܝܼܢ (medyārē) means 'storeys' or 'levels,' referring to the internal divisions of the ark for different species.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼ ܡܵܠܐ ܐܲܡܝܼ̈ܢ","severity":"info","text":"The ark’s dimensions (300 cubits long, 50 wide, 30 high) echo Genesis 6:15 in the Peshitta, though the biblical text gives 300 cubits length and 50 width; the height is an interpretive addition.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܹܒܼܘܼܬܼܵܐ","severity":"info","text":"The repeated term ܩܹܒܼܘܼܬܼܵܐ (qebûtā) means 'tomb' or 'coffin,' used here as a metaphor for the ark, which both buries the old world and preserves life for renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܵܪܘܿܙܵܐ","severity":"info","text":"The image of the ark’s construction as a herald (ܟܵܪܘܿܙܵܐ) crying out repentance parallels Narsai’s homiletic style, where physical objects become preachers of moral lessons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܢܣܲܬܲܪ","severity":"caution","text":"The phrase 'it was easy for him to hide' is ambiguous: the subject could be Noah or God; the Syriac allows either, but the context of divine providence suggests God is the agent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he showed' and 'he taught' in the ark description is ambiguous: it could be Noah or God; the passage likely intends God as the implicit agent.","The phrase 'without a tomb for anything' is syntactically unclear; it may mean that Noah could have hidden the ark without it serving as a tomb, or that God could have saved without a tomb."],"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":":ܢܘܚ ܗ̄ܘ̣ ܒܠܚܘܕܘܗܝ ܫܡ̣ܥ ܗܘ̣ܵܐ\nܘܡܣܟܿܐ ܗ̄ܘ̣ܵܐ ܠܫܘܠܵܡܵܐ. :ܟܲܕܼ ܡܲܗ ܠܝܼܢ ܒܹܗ ܡܲܪ̈ܚܹܐ\nܕܠܵܐ ܡܸܬܼܗܲܝܡܲܢ ܬܘܩܢܗ. :ܒܢ̣ܵܐ ܠܹܗ ܒܲܝܬܿܐ ܬܲܡܝܼܡܵܐ\nܐܲܝܟ ܪܸܡܙܵܐ ܕܚܲܟܸܿܡ ܢܲܦ̣ܫܹܗ. :ܘܡܲܠܸܠ ܥܲܡܹܗ ܓܸܠܝܢܵ̇ܐ\nܕܲܢܛܲܝܸܒܼ ܠܹܗ ܬܘܼܪܣܵܝܵܐ. :ܐܲܥܸܠ ܘܚܡ̣ܠ ܡܙܘܿܢܵܐ\nܠܹܗ ܘܲܠܓܸܢܹܣܹܗ ܕܟܼܠ ܡܸܕܸܡ. :ܘܟܲܕܼ ܪܸܡܙܵܐ ܢܛ̇ܪ ܗ̣ܘܐ ܠܹܗ\nܐܲܠܦܹܗ ܕܢܹܐܨܲܦ ܕܚܫܚܬܗ. :ܠܵܐ ܗ̄ܘ̣ܵܐ ܐܘܼܟܼܠܵܐ ܕܣܲܒܼܥܘܼܬܼܵܐ\nܟܲܢܸܫ ܘܲܚ̣ܡܲܠ ܙܲܕܝܼܩܐ. :ܕܝܕ̇ܥ ܗ̄ܘ̣ܵܐ ܕܠܵܐ ܣܦܩ̇ ܗ̄ܘ̣ܵܐ\nܐܘܼܟܼܠܵܐ ܒܸܠܥܵܕܼ ܡ̣ܢ ܪܸܡܙܐ. :ܩܲܠܝܼܠ ܗ̄ܘ̣ ܡܸܬܿܬܲܪܣܝܼܢ ܗ̄ܘ̣ܵܘ\nܠܩܘܼܝܵܡ ܚܲܝܹ̈ܐ ܕܦܓܼܪ̈ܝܗܘܿܢ. :ܘܪܡܙܐ ܕܚܲܝܠܹܗ ܕܒܪܘܝܐ\nܢܛ̇ܪ ܗ̄ܘ̣ܵܐ ܠܗܘܢ ܒܲܒܼܨܝܪܐ. ܥܒ̣ܕܼ ܠܲܡ ܢܘܚܝ ܐܲܝܟ ܕܐܸܬܼܦܩܲܕܼ. ܘܡܲܠܸܠ ܥܲܡܹܗ ܒܵܪܘܿܝܵܐ. :ܕܥܘ̣ܐ ܠܩܹܒܼܘܼܬܼܵܐ ܐܲܢ̄ܬܿ ܘܲܒܼܢܲܝ̈ܟ\nܘܢܸܫܹ̈ܐ ܕܲܒܼܢܲܝ̈ܟ ܥܲܡ ܕܝܼܠܹܟ. :ܐܲܥܸܠ ܥܲܡܵܟ ܚܲܝܘ̈ܬܼܵܐ\nܘܲܒܼܥܝܼܪܵܐ ܥܲܡ ܦܪܲܚܬܵܐ. :ܠܡܚܝܘ ܙܪܲܥܵܐ ܒܐܲܪܥܵܐ\nܕܢܸܪܕܘܼܢ ܓܸܢܣܹ̈ܐ ܒܝܘܼܒܵܠܐ. ܐܲܥܸܠ ܕܸܟܼܪܹ̈ܐ ܘܢܸܩܒܼܪܼ̈ܵܐ:\nܬܪܹܝܢ ܬܪܹܝܢ ܡ̣ܢ ܓܸܢܣܹ̈ܐ ܛܡ̈ܐܐ. :ܘܲܕܼܡܝ̈ܐ ܫܲܒܼܥܵܐ ܫܲܒܼܥܵܐ\nܐܲܟܼܚܲܕܼ ܕܼܟܼܪܹ̈ܐ ܘܢܸܩܒܼ̈ܬܼܵܐ. :ܠܵܐ ܝܵܕܲܥ̇ ܗ̄ܘ̣ܵܐ ܬܲܡܝܼܡܵܐ\nܠܡܸܦܪܲܫ ܛܲܡܐܹ̈ܐ ܘܲܕܼܟܼܝ̈ܐ. :ܥܕܲܡܵܐ ܕܚܲܘܝܹܗ ܦܘܼܩܕܵܢܵܐ\nܒܝܲܕܼ ܡܸܢܝܵܢܵܐ ܕܟܼܠ ܓܸܢܣܝܼ̈ܢ. ܐܲܣܓܿܝܼ ܘܐܲܥܸܠ ܠܲܕܼܟܼ̈ܢܐ\nܕܚܵܫ̇ܚܝܼܢ ܗܵܘ̣ܵܘ ܠܹܗ ܡܵܐ ܕܢܲܦܲܩ. :ܕܢܦܸܣ ܠܹܗ ܕܢܹܐܟܼܘܿܠ ܒܸܣܪܵܐ\nܘܢܲܣܸܩ ܡܸܢܗܘܿܢ ܠܲܥܠܬܼܵܐ. :ܐܘ ܪܡܙܵܐ. ܕܟܢܫ ܓܸܢܣܹ̈ܐ\nܡܪ̈ܚܐ ܘܒܲܥܪܝܼܪ̈ܝܹܐ. :ܘܫܲܝܸܢ ܐܸܢܘܿܢ ܠܲܚܕ̈ܵܕܐ\nܘܩܕܡ ܢܘܚ ܫܠܒܸܿܕ ܐܢܘܿܢ.","english":"He alone heard and was awaiting the end. While he was perplexed by the courses of the unsearchable abyss. He sought the perfect house as a sign of the wise one's self. And he spoke openly with him who prepared the order for him. Enter and carry the burden for him and for his species of everything. And when he signalled, he kept for him his ark of the need of the hour. There was no food of satiety for the righteous to gather and carry. For he knew that food was not sufficient without the sign. Few were able to be arranged for the sustenance of the life of their bodies. And the sign of the power of the Creator kept them in scarcity. Noah did as he was commanded. And the Creator spoke with him. Go to the ark, you and your sons, and the wives of your sons with yours. Enter with you the animals and the cattle with the fowl. To preserve the seed on the earth, for the deluge would destroy the species. Enter males and females: two by two from the unclean species. And from the clean, seven by seven, take males and females. The perfect one did not know how to distinguish the unclean from the clean. Until the command showed him by the number of all species. He added and brought in the clean ones that would be suitable for him when he went out. He permitted that they eat flesh and go up from them to the altar. Or a sign that subdued the species, the wild and the domestic. And he made them dwell together, and before Noah he yoked them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) appears repeatedly, meaning 'sign' or 'signal'. Here it denotes divine instruction given to Noah, contrasting with explicit speech.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܪܹܝܢ ܬܪܹܝܢ ܡ̣ܢ ܓܸܢܣܹ̈ܐ ܛܡ̈ܐܐ","severity":"info","text":"The instruction to take two of each unclean species and seven of each clean species echoes Genesis 7:2-3, but the specific numbers (two vs. seven) are a later interpretive expansion.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܠܦܹܗ ܕܢܹܐܨܲܦ","severity":"info","text":"The phrase 'ark of the need of the hour' (ܐܲܠܦܹܗ ܕܢܹܐܨܲܦ) reflects Narsai's typological reading of the ark as a provisional vessel for salvation, not merely a historical boat.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܲܠܸܠ ܥܲܡܹܗ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The shift from Noah's internal perplexity to direct dialogue with the Creator marks a structural pivot, moving from human uncertainty to divine command.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܦܸܣ ܠܹܗ ܕܢܹܐܟܘܿܠ ܒܸܣܪܵܐ","severity":"caution","text":"The line 'He permitted that they eat flesh' is ambiguous: it may refer to Noah's permission for the clean animals to eat meat, or to a dietary rule for the survivors. The Syriac syntax allows both readings.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܩܕܡ ܢܘܚ ܫܠܒܸܿܕ ܐܢܘܿܢ","severity":"info","text":"The final image of Noah yoking the animals before entering the ark is a homiletic addition, emphasizing Noah's role as a mediator of order, not found in the biblical account.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the perfect one' (ܬܲܡܝܼܡܵܐ) is ambiguous: it may refer to Noah or to a typological figure of righteousness.","The phrase 'sign of the power of the Creator' (ܪܡܙܐ ܕܚܲܝܠܹܗ ܕܒܪܘܝܐ) could be read as either the Creator's own sign or a sign given to Noah."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܗܵܘ̇ ܪܸܡܙܵܐ ܕܐܲܥܒܲܪ ܐܢܘܿܢ\nܩܕܡ ܐܕܡ ܟܕܼ ܫܬܝܩ̈ܝܢ. :ܗܘ̤ ܫܲܥܒܸܿܕ ܘܕܢ ܐܢܘܢ\nܒܢܝܪܐ ܡܸܠܬܹܗ ܕܬܲܡܝܼܡܵܐ. :ܨܵܝ̇ܒܿܝܼܢ ܗ̄ܘ̣ܵܘ ܓܸܢܣܝܼ̈ܢ ܓܸܢܣܝܼ̈ܢ\nܕܢ̇ܓܕ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܦܘܼܩܕܢܐ. :ܘܐܵܬܹ̇ܝܢ ܕܸܟܼܪܹ̈ܐ ܘܢܸܩܒܼ̈ܬܼܵܐ\nܕܟܝ̈ܐ ܘܟܡܐ̈ܐ ܘܲܒܼܗܝܼܠܹܝܼܢ. :ܦܓܼܘܕܹ̈ܐ ܐܹܕܫܲܝܢܵܐ ܡܪܡܝܢ ܗ̄ܘ̣ܵܘ\nܒܦܘܼܡ ܚܲܝܘ̇ܬܼ̈ܐ ܘܫܲܬܿܝܼܩܝܼܢ. :ܐܲܪܝܵܐ ܘܬܼܘܪܵܐ ܟܕܼܝܼܢܝܼܢ ܗ̄ܘ̣ܘ\nܒܢܝܼܪܵܐ ܕܪܸܡܙܹܗ ܕܒܼܵܪܘܿܝܵܐ. :ܡܪܟܿܢ ܓܦ̈ܐ ܕܦܪܚܬܐ\nܘܢܵܚ̇ܬܿܐ ܡ̣ܢ ܪܵܘܡܵܐ ܠܥܘܼܡܩܵܐ. :ܘܪܗ̇ܛܝܼܢ ܗ̄ܘ̣ܵܘ ܝܵܘܢܹ̈ܐ ܘܢܸܨ̈ܐ\nܠܘܥܲܕܵܐ ܕܲܬܼܪܲܬ ܩܒܘܬܐ. :ܫܲܝܢܵܐ ܪܲܒܿܐ ܡܘܡܠܟ ܗ̄ܘ̣ܵܐ\nܒܲܬܼܪܥ ܒܲܝܬܹܗ ܕܙܲܕܲܝܩܵܐ. :ܕܓܼܢܣܹ̈ܐ ܐܲܟܼܠ̈ܝ ܠܚܕܕ̈ܐ\nܒܚܘܼܒܿܐ ܢܲܫ̣ܩܘ ܠܚܕ̈ܕܐ. :ܒܢܘܚ ܐܸܬܼܚܲܕܲܬܿ ܫܘܼܠܛܵܢܵܐ\nܕܐܝܼܩܵܪܵܐ ܕܨܲܠܡܹܗ ܕܐܵܕܡ. :ܕܓܢܣ̈ܐ ܕܲܡ̣ܪܕܘ ܡ̣ܢ ܐܕܡ\nܦܢ̣ܘ ܘܐܸܫܬܲ ܥܒܲܕܘ ܒܐܝܼܕ̈ܝ ܢܘܿܚ. :ܢܦ̣ܩ ܪܡܙܐ ܐܝܟ ܠܝܙܓܕܐ\nܘܟܲܢܸܫ ܐܢܘܢ ܡ̣ܢ ܟܠ ܕܘܼܟ. :ܘܟܕܢ ܐܢܘܢ ܘܒܐܘܝܘܬܐ\nܠܓܸܢܣܹ̈ܐ ܦܠܝ̈ܓܐ ܘܐܸܫܬܼܿܝܢܘ. :ܣܵܡ̣ ܩܸܨܵܐ ܠܫܲܒܼܥܵܐ ܝܵܘܡܝܼ̈ܢ\nܥܲܕܼܡܸܢܬܼ ܟܲܢܫ̈ܢ ܚܲܝܘ̈ܬܼܵܐ. :ܒܗܵܘ̇ ܛܲܟܼܣܵܐ ܕܬܼܵܩܸܢ ܒܹܗ ܟܠ\nܘܢܚ̣ ܡ̣ܢ ܥܡܠܹܗ ܒܕ ܫܒܥܐ. :ܬܲܡ̇ܢ ܬܲܗܝ ܬܘܼܩܵܢܹܗ\nܠܝܘܼܠܦܵܢܵܐ ܕܟܸܢܫܲܝ̈ ܪܵܘܡܵܐ. :ܘܗܵܪ ܟܵܐ ܐܲܓܲܪ ܕܲܢܚܵܘܹܐ\nܕܠܵܐ ܪܵܓܼܵܐ ܠܹܗ ܕܢܚܒܠ\n:ܒܲܡܵܐܐ ܫܲܢܲܝ̈ܐ ܛܲܝܒܿܘܼܬܼܵܐ\nܩܵܥ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܐܲܝܟ ܟܵܪܘܿܙܵܐ. :ܕܚ̈ܛܝܐ ܦܢ̣ܵܘ ܡ̣ܢ ܥܵܘܠܵܐ\nܥܲܕܼܠܵܐ ܢܲܦ̇ܩܵܐ ܟܹܐܢܘܼܬܼܵܐ. :ܒܵܬܲܪ ܢܘܼܓܼܪܵܐ ܕܲܫܟܼ̈ܝܵܐ\nܣܵܡ̣ ܩܸܨܵܐ ܠܒܲܒܼܥܵܐ ܝܵܘܡܝܼ̈ܢ. :ܕܲܒܼܡܵܠܐ ܫܢܲܝ̈ܵܐ ܘܲܒܼܫܼܲܥܵܐ\nܠܲܬܼܝܵܒܼܘܼܬܼܵܐ ܡܣܲܟܹܿܐ ܗ̄ܘ̣ܵܐ.","english":"That sign which Noah passed on before Adam, while they were silent. He was busy and knew Noah, the word of the perfect one. The species were being arranged, species that were to go in to him at the command. And the males and females came, clean and unclean and wild. The orders of the animals were cast into the mouth of the beasts and the silent ones. The lion and the ox were bound in the enclosure of the sign of the Creator. The wings of the birds were folded, and they descended from the height to the depth. And the days and the nights were running to the time of the opening of the ark. The great Noah was deliberating at the door of the house of the righteous one. The species that devour each other entered into love and kissed one another. In the spirit, the authority of the image of Adam was united. The species that rebelled against Adam fell and submitted, and they made peace by the hands of Noah. A sign went forth like a herald, and Noah called out from every place. And when Noah called out, in unity the divided species submitted. He set a limit of seven days until the beasts were gathered. In that order everything was established, and he rested from his labor on the seventh. There he ceased the wonder of his establishment for the teaching of the gatherers of the height. And behold, the herald of the announcement that he had no hope of destruction. In the hundred years, the good news was crying out like a herald. The sinners turned from iniquity until the sorrow went out. After the warning of the repentant, he set a limit of forty days. In the hundred years and in the forty, he was waiting for repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) means 'sign' or 'gesture,' often implying a divine or prophetic signal. Here it refers to the command given to Noah.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܲܒܼܥܵܐ ܝܵܘܡܝܼ̈ܢ","severity":"info","text":"The seven-day limit echoes the seven days before the flood in Genesis 7:4, though the biblical text specifies seven days for the animals to enter the ark.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܕܡ","severity":"info","text":"The reference to Adam's image and authority reflects the Syriac tradition that Noah restored the prelapsarian harmony of creation, a theme found in Ephrem and later exegetes.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܡܵܐܐ ܫܲܢܲܝ̈ܐ","severity":"info","text":"The passage shifts from the gathering of animals to a temporal marker ('in the hundred years'), structuring the narrative around Noah's long wait for repentance.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܵܪܘܿܙܵܐ","severity":"info","text":"The herald (ܟܵܪܘܿܙܵܐ) motif parallels the role of prophets in Syriac literature, notably in the Cave of Treasures, where Noah is depicted as a preacher of repentance.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'before Adam' (ܩܕܡ ܐܕܡ) is ambiguous: it may mean 'before the time of Adam' or 'in the presence of Adam.' The reading taken is temporal, as Noah's sign precedes Adam's era in the narrative logic.","The identity of 'the perfect one' (ܬܲܡܝܼܡܵܐ) is unclear; it could refer to God, Noah, or a typological figure. The translation assumes it refers to Noah as the perfect righteous man."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܡܸܟܿܐ ܠܫܲܒܼܥܵܐ ܝܵܘܡ̈ܬܼܵܐ\nܫܠ̇ܡ ܦܘܼܩܕܵܢܝ ܒܥܒܼܵܕܵܐ. :ܘܚܵܡܸ̇ܠ ܐ̄ܢܵܐ ܠܵܗ̇ ܠܛܲܝܒܿܘܼܬܼܵܐ\nܠܓܼܵܘ ܡ̣ܢ ܫܘܼܪܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܡܸܟܿܐ ܠܫܲܒܼܥܵܐ ܝܵܘܡ̈ܬܼܵܐ\nܐܵܚܸ̇ܕܼܢܵܐ ܬܲܪܥܵܐ ܕܪ̈ܵܚܡܲܝ. :ܘܬܼܵܪܥ̇ ܐ̄ܢܵܐ ܝܲܡܵܐ ܕܩܒܹܐ\nܠܥܸܠ ܡ̣ܢ ܚܲܨܗ ܕܲܪܩܝܼܥܵܐ. :ܒܚܲܡܫܲܡܵܐܐ ܫܢܝܼ̈ܢ ܒܲܕܸܩ ܠܹܗ\nܓܸܠܝܵܢܵܐ ܠܢܘܿܚ ܥܲܠܗܵܕܹܐ. ܘܲܒܼܫܸܬܼܡܵܐܐ ܠܚܝܘ̈ܗܝ ܫܸܠܡܲܬ̤. ܦܪܵܬܼܘܿܙܡܝܼܵܐ ܕܲܦܣ݂ܲܩ ܗ̄ܘ̣ܵܐ. :ܒܲܫܢܲܬܼ ܫܸܬܼܡܵܐܐ ܠܝܲܚ̈ܝ ܢܘܿܚ\nܠܛܫܲܬ̤ ܣܲܝܦܵܐ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܒܼܙܲܝܢܵܐ ܕܡܲܝ̈ܵܐ ܘܟܼܬܼܗ\nܠܟܼܠܹܗ ܚܲܝܠܵܗ̇ ܕܥܵܡܲܪܬܿܐ. :ܒܲܫܢܲܬܼ ܫܸܬܼܡܵܐܐ ܠܚܲܝ̈ ܢܘܿܚ\nܥܲܒܼܪܹܗ ܝܲܡܵܐ ܠܲܬܼܚܘܼܡܹܗ. :ܘܩܒܝܐ ܕܠܥܸܠ ܐܸܫܬܿ ܚܠܲܦ\nܠܒܲܪ [ܡ̣ܢ] ܛܲܟܼܣܵܐ ܕܡܲܚܬܲܬܹܿܗ. :ܒܲܫܢܲܬܼ ܫܸܬܼܡܵܐܐ ܠܚܲܝ̈ ܢܘܿܚ\nܗܘ̤ܐ ܛܵܘܦܵܢܵܐ ܥܲܠ ܐܲܪܥܵܐ. :ܘܥܲܠ̣ ܢܘܿܚ ܘܲܒܼܢܵܘ̈ܗܝ ܘܲܒܼܢܸܫܵܘ̈ܗܝ\nܘܟܼܠܗܘܿܢ ܓܸܢܣܹ̈ܐ ܕܚܘ̈ܬܐ. :ܩܵܠܵܐ ܕܡܲܝܵ̈ܐ ܐܲܙܵܝܼܥܵܗ̇\nܠܥܵܡܲܪܬܵܐ ܥܲܠ ܝܲܬܵܒܿܝܹܝ̈ܗ̇. :ܘܲܪܓܼܘܼܒܝܵܐ ܕܡܲܝ̈ܐ ܕܲܠܥܸܠ\nܟܲܣܝܼ ܐܲܦܹܝ̈ܗ̇ ܒܚܸܫܘܿܟܼܵܐ. :ܢܘܿܚ ܘܲܕܼܥܲܡܹܗ ܡܣܲܟܹܿܝܢ ܗ̄ܘ̣ܵܘ\nܠܵܗ̇ ܪܸܡܙܵܐ ܕܟܲܢܸܫ ܐܢܘܿܢ. :ܕܢܹܐܚܘܲܕ ܬܲܪܥܵܐ ܕܩܹܒܼܘܼܬܼܵܐ\nܒܲܩܠܝܕܼܵܐ ܕܪܸܡܙܵܐ ܕܚܲܝܼܠܹܗ. :ܬܲܗܪܵܐ ܗܘ̤ܵܬܼ ܗܵܝ̇ ܡܲܥܲܠܬܵܐ\nܕܢܸܣܬܲܬܿܪܘܢ ܡ̣ܢ ܡܵܡܘܿܠܵܐ. :ܡ̈ܠܝܼܠܹܐ ܒܲܣܪܘ ܥܲܠ ܩܵܠܹ̈ܐ\n:ܘܐܲܫܝܼܛܘ ܦܘܼܠܚܵܢ ܩܹܒܼܘܼܬܼܵܐ\nܘܢܫ̈ܫܹܐ ܗܝܡܢܘ ܕܥܐܠ̇ܝܼܢ: [ܕܐܢ]\nܠܵܐ ܙܵܟܹ̇ܐ ܠܗܘܿܢ ܡܡܘܠܐ. :ܫܘܹܝܢ ܗ̄ܘ̣ܵܘ ܟܠܗܘܿܢ ܟܲܕܼ ܥܵܐܠܝܼܢ\nܐܲܟܚܕܼ ܕܟܼܪܹ̈ܐ ܘܢܸܩܒܼ̈ܵܬܼܵܐ.","english":"From the seventh day  \nthe command was completed in deed. And the ark bore the grace  \nwithin, from the beginning of the ark. From the seventh day  \nit held the door of the beloved. And the sea of the grave opened  \nabove the girdle of the firmament. At the five hundredth year it broke open  \nthe revelation to Noah upon the flood. And at the six hundredth year of his life it was completed. The paradise that had been cut off.  \nAt the hour of the six hundredth year of Noah’s life  \nthe sword of the ark was hidden. And with the roar of the waters it covered  \nthe whole force of the inhabited world. At the hour of the six hundredth year of Noah’s life  \nthe sea passed its boundary. And the grave above changed  \nthe order of its descent for the son. At the hour of the six hundredth year of Noah’s life  \nthe flood was upon the earth. And upon Noah and his sons and his daughters  \nand all the species of animals. The sound of the waters terrified  \nthe inhabited world and its inhabitants. And the cloud of waters above  \ncovered its face in darkness. Noah and his household were awaiting  \nthe sign that would show the ark. That it might hold the door of the grave  \nwith the key of the sign of its power. A wonder was that entrance  \nthat was hidden from the word. The articulate ones were silent at the sounds  \nand they performed the work of the grave.  \nAnd the doors that entered  \ncould not overcome the word. They were all equal when they entered  \nlike males and females.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܝܒܿܘܼܬܼܵܐ","severity":"info","text":"The Syriac ṭaybūṯā, here translated 'grace', carries the sense of divine favour or goodness. In Narsai's usage, it may also connote the salvific power that preserves the ark and its inhabitants.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܪܵܬܼܘܿܙܡܝܼܵܐ ܕܲܦܣ݂ܲܩ ܗ̄ܘ̣ܵܐ","severity":"info","text":"The phrase 'the paradise that had been cut off' alludes to the Genesis account of the expulsion from Eden (Gen 3:23-24) and the subsequent separation of the earthly paradise from human access, a theme developed in Syriac exegesis.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܚܲܡܫܲܡܵܐܐ ܫܢܝܼ̈ܥ ... ܘܲܒܼܫܸܬܼܡܵܐܐ","severity":"info","text":"The passage marks Noah's 500th and 600th years, aligning with the biblical chronology (Gen 5:32; 7:6) but also reflecting a tradition that the flood began in Noah's 600th year, as found in the Book of Jubilees and later Syriac sources.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܒܝܐ ܕܠܥܸܠ","severity":"info","text":"The 'grave above' (qḇīyā də-lʿēl) is a striking image for the floodwaters that cover the earth, drawing on the Syriac typology of the flood as a cosmic tomb. This metaphor recurs in Narsai's homilies on the flood.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܥ","severity":"caution","text":"The Syriac text includes a marginal note 'ܕܐܥ' (d-ʿ), likely a scribal abbreviation or correction. Its meaning is uncertain; it may indicate a variant reading or a gloss. The translation 'that entered' follows the main text but the passage is textually unstable here.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the door of the beloved' (ܬܲܪܥܵܐ ܕܪ̈ܵܚܡܲܝ) is ambiguous: it may refer to the ark's door or to a spiritual entrance. The translation takes it as the ark's door, but a symbolic reading (the door of divine love) is possible.","The 'sword of the ark' (ܣܲܝܦܵܐ ܟܹܐܢܘܼܬܼܵܐ) is obscure; it may be a metaphor for the ark's protective power or a reference to a specific object in the flood narrative. The translation follows the literal sense."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":":ܘܥܲܠ ܬܲܡ̇ܢ ܠܐܵܝܼܬܿܝܪܵܐ\nܘܠܵܐ ܚܲܣܝܼܪܵܐ ܠܡܸܢܵܝܵܢܵܐ\n:ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܓܹܝܪ ܡܪ̈ܚܹܐ\nܠܓܸܢܣܹܐ ܕܟܼܵܢܫ̇ܝܼܢ ܠܲܬܼܪܲܥ ܢܘܿܚ. :ܠܵܐ ܪܢܝܼ̇ܢ ܗ̄ܘ̣ܵܘ ܕܥܲܠ ܡܵܢܵܐ\nܫܒܲܩ̣ܘ ܚܘܼܪܒܵܐ ܘܲܪܚܸܡܘ ܫܲܝܢܵܐ. :ܒܟܼܠܗܘܿܢ ܐܲܟܼܪܸܙ ܒܵܪܘܿܝܵܐ\nܬܝܵܒܼܘܼܬܼܵܐ ܒܐܸܕܼܢܲܝ̈ ܥܲܛܠܹ̈ܐ. :ܒܬܼܘܼܩܵܢ ܒܲܝܣܹܐ ܕܩܹܒܼܘܼܬܼܵܐ\nܘܒܟܼܢܘܫܝܐ ܕܚܲܝܘܲܬܼ ܒܲܪܵܐ. :ܒܲܡܠܐ ܫܢ̈ܝܐ ܓܸܠܝܵܢܹ̈ܐ\nܐܲܝܟ ܫܝܼܦܘܿܪ̈ܐ ܩܵܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ. :ܘܒܲܕܼܡܘܼܬܼ ܫܲܒܼܛܵܐ ܕܡܲܪ ܕܼܘܼܬܼܵܐ\nܡܲܙܥܸܩ ܗ̄ܘ̣ܵܐ ܩܵܠ ܡܵܡܘܿܠܐ. :ܘܥܕܲܡܵܐ ܠܫܲܒܼܥܵܐ ܝܘܡܝܼ̈ܢ\nܬܲܚܡܹܗ ܠܦܘܼܣܩܵܢ ܚܲܝ̈ܗܘܿܢ. :ܕܡܸܪܵܐ ܠܫܲܒܼܥܵܐ ܝܵܘ̈ܡܵܬܼܵܐ\nܘܠܵܐ ܠܸܒܵܐ [ܕܵܠܫ] ܕܛܲܒܿܝܼ̈ܥܹܐ. :ܥܲܠ ܢܘܿܚ ܘܐܲܥܸܠ ܚܝܘ̈ܬܐ\nܐܲܝܟ ܡܵܐ ܕܦܲܩܕܹܗ ܓܸܠ̣ܝܵܢܵܐ. :ܘܐܲܚܕܼܵܗ̇ ܪܸܟܡܙܵܐ ܩܹܒܼܘܼܬܼܵܐ\nܘܛܲܒܼܥܵܗ̇ ܚܲܝܠܹܗ ܕܒܼܵܪܘܿܝܵܐ. :ܥܲܠܘ ܚܲܪ̈ܫܐ ܘܦܵܫ̣ܘܡ̈ܠܠܐ\nܕܲܗܘ̤ܵܘ ܚܪ̈ܫܹܐ ܒܨܒܼܝܵܢܵܐ. :ܘܐܲܟܿܣܲܬ̤ ܐܸܢܘܿܢ ܟܹܐܢܘܼܬܼܵܐ\nܒܫܲܬܿܝܼܩܹ̈ܐ ܕܨܵܬܼܘ ܦܘܼܩܪܵܢܵܐ. :ܘܒܼܵܬܲܪ ܫܲܒܼܥܵܐ ܝܘܵܡܬܐ\nܒܲܫܢܲܬܼ ܫܸܬܼܡܵܠܐ ܠܝܲܚ̈ܝܼ ܢܘܿܚ. :ܒܝܼܪܚܵܐ ܕܲܬܼܪܹܝܢ ܐܲܙܥܸܩ ܒܵܗ̇\nܩܵܠ ܟܹܐܢܘܼܬܼܵܐ ܒܥܵܡܲܪܬܵܐ. :ܘܒܫܒܥܣܪܐ ܒܡܢܝܢܐ\nܪܫ̣ܲܡ ܓܘܼܢܚܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ. :ܘܥܲܠ ܟܠܗܘܿܢ ܬܸܓܼܡܹ̇ܐ ܢܸܦܩܲܬ̤\nܐܵܦ ܦܵܣܝܼܣ ܕܲܬܼܒܥܬܼܐ. :ܘܐܬܿܬܿܪܲܥܘ ܢܸܒܼ̈ܥܹܐ ܕܲܬܼܗܘܼܡܵܐ\nܘܢܸܣܟܹ̈ܐ ܕܪܵܘܡܵܐ ܐܸܬܦܲܬܼܚܘ. :ܘܒܣܝܦܐ ܕܡܲܝ̈ܐ ܚܪܒܵܗ̇\nܪܸܡܙܵܐ ܠܟܼܠܗ̇ ܝܬܼܒܬܼܐ. :ܣܠܸܩܘ ܡܲܝ̈ܵܐ ܕܥܘܼܡܩܵܐ ܠܒ̇ܘܡܵܐ\nܘܲܢܚܸܬܼܘ ܠܲܐܪܥܵܐ ܥܸ̈ܠܝܐ. :ܘܒܲܡܨܝܕܬܵܐ ܕܡܝ̈ܐ ܦܟܪܬ̤\nܟܹܐܢܘܼܬܼܵܐ ܠܥܵܘܠܵܐ ܕܒܼܝܼ̈ܫܹܐ.","english":"And upon the perfect one, the one who is not lacking for the command, they were seeing, for the limbs of the bodies that were knocking at the door of Noah. They did not understand that upon the water they left the dry land and loved the flood. In all of them the Creator proclaimed repentance through the fingers of the wicked. Through the opening of the sides of the ark and through the shutting in of the wild beasts, with clear voices like trumpets they were crying out. And in the form of the staff of the Lord of the ark, the sound of the bell was crying out. And until the seventh day he determined the end of their lives. He said to the seven days, and there was no heart to change the natures. Upon Noah he brought in the animals, as the revelation commanded him. And the ark took the sign and the power of the Creator stamped it. The sorcerers and the interpreters who were sorcerers by will went up, and the lamentation covered the ark with the silent ones who were silent of the corpse. And after the seven days, at the hour of the evening of the life of Noah, in the month of the second he cried out in it the voice of lamentation in the dwelling. And on the seventeenth of the month he marked the groan that would cut off his hand. And upon all the orders of the departure, also the passion of the nature came forth. And the gates of the abyss were opened, and the locks of the height were unfastened. And at the edge of the waters, the sign destroyed the whole earth. The waters of the deep rose to the height and descended to the high land. And through the hunting net of the waters, lamentation turned against the evil of the wicked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪ̈ܚܹܐ","severity":"info","text":"The term ܡܪ̈ܚܹܐ (mraḥḥē) is a plural active participle meaning 'those who knock' or 'knockers,' here describing the limbs of the dead or damned bodies knocking at the ark. The English draft renders it as 'limbs of the bodies that were knocking,' but the Syriac more directly personifies the knocking action.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܝܵܒܼܘܼܬܼܵܐ","severity":"info","text":"The call to repentance (ܬܝܵܒܼܘܼܬܼܵܐ) echoes the biblical theme of Noah as a preacher of repentance (cf. 2 Peter 2:5). Narsai develops this motif, presenting the Creator as proclaiming repentance through the wicked, a paradoxical image of divine warning amid destruction.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܲܒܼܛܵܐ ܕܡܲܪ ܕܼܘܼܬܼܵܐ","severity":"info","text":"The 'staff of the Lord of the ark' (ܫܲܒܼܛܵܐ ܕܡܲܪ ܕܼܘܼܬܼܵܐ) likely refers to a symbolic rod or scepter associated with Noah’s authority over the ark. In Syriac tradition, Noah is often depicted as a priestly or kingly figure, and the staff may represent his divinely granted power.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܕܲܡܵܐ ܠܫܲܒܼܥܵܐ ܝܘܡܝܼ̈ܢ","severity":"info","text":"The seven-day period (ܘܥܕܲܡܵܐ ܠܫܲܒܼܥܵܐ ܝܘܡܝܼ̈ܢ) structures the narrative, marking the duration of the flood’s onset and the animals’ entry into the ark. This temporal frame echoes the seven days of creation and the seven days of waiting in Genesis 7:4, reinforcing Narsai’s typological reading.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܵܠܫ","severity":"caution","text":"The Syriac word ܕܵܠܫ (dāleš) is uncertain; the edition marks it with brackets [ܕܵܠܫ], indicating a textual crux. It may mean 'to change' or 'to alter,' as rendered in the English draft ('to change the natures'), but the reading is not secure. The phrase 'no heart to change the natures' suggests the inevitability of the flood’s judgment.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܚܲܪ̈ܫܐ ܘܦܵܫ̣ܘܡ̈ܠܠܐ","severity":"info","text":"The 'sorcerers and interpreters' (ܚܲܪ̈ܫܐ ܘܦܵܫ̣ܘܡ̈ܠܠܐ) who go up into the ark reflect a tradition of wicked figures attempting to escape the flood through magic. This detail is not biblical but appears in later Syriac exegesis, possibly influenced by Jewish aggadah or Mesopotamian flood stories.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the perfect one' (ܬܲܡ̇ܢ) in the first line is ambiguous; it may refer to Noah, the ark, or a divine figure. The reading taken follows the English draft's interpretation as Noah, but the Syriac allows other possibilities.","The phrase 'the groan that would cut off his hand' (ܓܘܼܢܚܵܐ ܕܲܓܼܙܵܪ ܕܝܼܢܹܗ) is obscure; it may refer to a symbolic gesture of mourning or a literal self-harm, but the sense is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":":ܬܗܘܼܡܵܐ ܒܚܲܒܼܪܹܗ ܦܵܓܼ̇ܥ ܗ̄ܘ̣ܵܐ\n:ܘܢܸܣܟܹ̈ܐ ܠܢܣܟ̈ܐ ܠܢܸܣܟܹ̈ܐ ܥܵܨܝܢ ܗ̄ܘ̣ܵܘ\n:ܘܡܲܝ̈ܐ ܠܡ̈ܐ ܩ̇ܪܝܢ ܗ̄ܘ̣ܵܘ\nܕܩܲܦܚܘ ܠܪܹܫܵܐ ܕܡܪ̈ܚܐ. :ܓܵܥܹ̇ܐ ܗ̄ܘ̣ܵܐ ܬܗܘܡܐ ܚܲܪܫܵܐ\nܐܲܝܟ ܡܲܠܵܠܵܐ ܟܲܕܼ ܣܵܠܸ̇ܩ. :ܘܲܒܼܩܵܠ ܓܲܠܵܠܘ̈ܗܝ ܡܲܟܸܿܣ ܗ̄ܘ̣ܵܐ\nܠܡ̈ܝܠܝܐ ܕܫܵܛ̣ܘ ܦܘܼܩܕܵܢܵܐ. :ܣܸܒܼܝܵܐ ܕܲܠܥܸܠ ܕܐ̇ܢ ܗܘ̣ܵܐ\nܥܲܡ ܒܝܼܫܹ̈ܐ ܒܩܵܠ ܡܚܬܬܗ. :ܕܐܚܬܗ ܥܵܘܠܵܐ ܡ̣ܢ ܪܵܘܡܵܐ\nܠܲܐܪܥܵܐ ܘܕܲܠܚܵܗ̇ ܠܫܲܦܝܘܼܬܹܗ. :ܕܸܐܲܚܬܹܗ ܥܵܘܠܵܐ ܡ̣ܢ ܪܵܘܡܵܐ\n:ܥܨ̇ܝܢ ܗ̄ܘ̣ܵܘ ܡܝ̈ܐ ܠܡܲܝ̈ܐ\nܟܲܕܼ ܣܠ̇ܩܝܼܢ ܠܲܐܦܲܝ̈ ܪܵܘܡܵܐ. :ܘܦܓܼܠ̇ܝܼܢ ܕܲܠܥܸܠ ܥܲܡ ܕܲܠܬܲܚܬܿ\nܐܲܝܟ ܐܝܼܙ ܓܲܕܵܐ ܕܟܹܐܢܘܼܬܼܵܐ. :ܩܵܠ ܦܘܼܩܕܵܢܵܐ ܘܟܲܪ ܗܸܒܼ ܗ̄ܘ̣ܵܐ\nܠܥܠܝ̈ܐ ܠܡܸܚܲܬܼ ܠܲܐܪܥܵܐ. :ܘܪܸܡܙܵܐ ܕܚܝܠܵܐ ܥܵܨܹ̇ܐ ܗ̄ܘ̣ܵܐ\nܠܬܲܚܬܲܝܹ̈ܐ ܠܲܐܦܲܝ̈ ܪܵܘܡܵܐ. :ܡܲܚܬܼܵܐ ܘܡܲܣܩܵܐ ܕܫܲܬܿܝܼܩܹ̈ܐ\nܡܩܵܛܲܪܸܓܼ ܗ̄ܘ̣ܵܐ ܠܵ[ܗ̇] ܠܲܡ̈ܠܝܼܠܹ[ܗ]. :ܕܟܲܕܼ ܚܵܪܫܹܝܢ ܨܵܬܼܘ ܦܘܼܩܕܵܢܵܐ\nܘܲܣܠܸܩܘ ܘܲܢܚܸܬܼܘ ܠܲܬܼ ܒܲܥܬܼܵܐ. :[ܐܪ...] ܡܲܠܝܵܐ ܡܲܠܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܘܛܘܼܪܹ̈ܐ ܩ̈ܠܐ ܕܚܸܢ̈ܓܼܵܬܼܵܐ. :ܘܐܵܠܹ̇ܝܢ ܗ̄ܘ̣ܵܐ ܪܵܘܡܵܐ ܘܥܘܼܡܩܵܐ\nܚܢܝܼܓܼܵܐ ܕܟܼܠ ܡܘܼܫܚ̈ܵܢ. :ܘܡܸܬܿܛܲܪܦܝܼܢ ܗ̄ܘ̣ܵܘ ܝܲܥܘܕܹ̈ܐ\nܟܲܕܼ ܫܵܠܡܝܼ̇ܢ ܗ̄ܘ̣ܵܘ ܚܲܝܲܝ̈ܗܘܿܢ. :ܘܡܸܬܼ ܟܫܲܦܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܐܒܼܵܗܹ̈ܐ\nܘܠܲܝܬܿ ܕܲܡܥܲܕܲܪ ܠܲܐܠܝܼܨܹ̈ܐ. :ܣܵ̇ܠ̇ܩܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܐܦܲܝ̈ ܪܵܘܡܵܐ\nܘܡܲܚܸܬܿ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܡܵܡܘܿܠܵܐ. :ܘܢܵܚ̇ܬܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܐܦܲܝ̈ ܥܘܼܡܩܵܐ\nܘܵܓܼܥܹ̇ܐ ܢܗܘܡܵܐ ܠܘܼܩܒܲܠܗܘܿܢ. :ܡܸܟܿܐ ܘܡܸܟܿܐ ܚ̣ܒܲܫ ܐܸܢܘܿܢ\nܩܪܵܒܼܵܐ ܕܡܝ̈ܐ ܠܚܲܝܼ̈ܠܫܹܐ. :ܘܠܵܐ ܦܵܫ̣ ܣܪܝܼܕܵܐ ܛܲܕܼ ܫܲܪܝܼܪ\nܒܟܼܠܹܗ ܚܲܝܠܹܗ ܕܐ̄ܢܫܘܼܬܼܵܐ.","english":"The abyss was striking against its fellow,\nand waves against waves were raging,\nand the waters were calling out to the waters\nto strike the head of the rebels. The abyss was roaring fiercely\nlike a disputant when he ascends, and with the sound of its billows it was covering\nthe words of those who had transgressed the command. The madness of the upper [waters] was\nwith the evil ones in the sound of its descent, that iniquity might descend from the height\nto the earth and disturb its tranquility. Iniquity descended from the height.\nThe waters were raging against the waters\nwhen they ascended to the face of the height, and the upper [waters] were mingling with the lower,\nlike the thread of a garment of sorrow. The voice of the command was giving a sign\nto the upper [waters] to descend to the earth, and a signal of power was urging\nthe lower [waters] to the face of the height. The descent and ascent of the silent ones\nwas confounding the words of the talkers, for when they raged, they heeded the command\nand ascended and descended at its behest. The air was full, full,\nand the mountains were sounds of groans. Height and depth were groaning,\nthe boundary of all measures. The years were being shattered\nwhen they completed their lives, and fathers were being crushed,\nand there was none to help the distressed. They ascended to the face of the height,\nand it cast down to them a wave, and they descended to the face of the depth,\nand the abyss struck against them. Here and there it gathered them,\nthe battle of the waters against the powers. And no true survivor remained\nin all the force of humanity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܗܘܼܡܵܐ","severity":"info","text":"The Syriac term ܬܗܘܼܡܵܐ (təhōmā) means 'abyss' or 'deep', often evoking the primordial chaos waters of Gen 1:2. Narsai personifies it as an active agent in the flood narrative.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܼܩܕܵܢܵܐ","severity":"info","text":"The 'command' (ܦܘܼܩܕܵܢܵܐ) echoes the divine decree in Gen 6:17 (Peshitta) that initiates the flood. Narsai portrays the waters as obedient to this command, contrasting with human transgression.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܵܠܵܐ","severity":"info","text":"The image of the abyss roaring 'like a disputant when he ascends' (ܐܲܝܟ ܡܲܠܵܠܵܐ ܟܲܕܼ ܣܵܠܸ̇ܩ) reflects the rhetorical culture of Syriac disputation (drāšā), where a speaker rises to argue. Narsai uses this to dramatize the chaos.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܚܬܼܵܐ ܘܡܲܣܩܵܐ","severity":"info","text":"The repeated motif of 'descent and ascent' (ܡܲܚܬܼܵܐ ܘܡܲܣܩܵܐ) structures the passage, mirroring the waters' movement and the confusion of the 'talkers' (humans). This chiastic pattern emphasizes the cosmic disorder.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[ܐܪ...]","severity":"caution","text":"The Syriac text at this point is partially illegible or lacunose, indicated by '[ܐܪ...]'. The English draft supplies 'The air was full, full', but the exact reading is uncertain. The sense of fullness is retained.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܲܠܝܵܐ ܡܲܠܝܵܐ' could be read as 'full, full' (adverbial) or as a nominal form; the translation takes it as adverbial. The lacuna before it leaves the subject ambiguous; the English supplies 'air' (ܐܪ... likely ܐܪܥܐ? but context suggests atmosphere).","The identity of 'the silent ones' (ܫܲܬܿܝܼܩܹ̈ܐ) is ambiguous: they may be the waters (contrasted with human 'talkers') or angelic forces; the translation opts for waters."],"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":12,"ref":"p12","source":":ܐܲܪܒܿܥܝܼܢ ܓܹܝܪ ܠܸܠܲܝ ܐܝܼܡܵܩ\nܡܸܛܪܵܐ ܠܲܐܪܥܵܐ ܢܚܸ̇ܬܼ ܗ̄ܘ̣ܵܐ. :ܘܲܬܼܗܘܡܵܐ ܠܥܸܠ ܣܵܠܹ̇ܩ ܗ̄ܘ̣ܵܐ\n:ܟܲܕܼ ܥܵܨܲܝ̇ܢ ܡܲܝ̈ܐ ܠܡ̈ܝܼܵܐ\n:ܒܲܐܪܒܿܥܝܼܢ ܝܵܘܡ̈ܬܐ ܚܲܨܕܘܼܗ̇\nܡܲܝ̈ܵܐ ܠܐܫܟܪ ܙܝܼܙܵܢܹ̈ܐ. :ܘܲܒܼܣܲܝܦܵܐ ܩܲܫܝܵܐ ܦܲܣܩܘܼܗܝ\nܠܲܩܕܠܵܐ ܩܫܝܐ ܕܥܘ̤ܠܐ. :ܒܐܲܪܒܿܠܝܼܢ ܝܵܘ̈ܡܬܐ ܩܲܛܦܵܗ̇\nܪܘܼܓܼܙܵܐ ܠܟܲܪܡܵܐ ܚܲܪܘܒܼܵܐ. :ܘܲܡܝ̈ܵܐ ܒܲܕܼܡܘܼܬܼ ܥܵܨܘܿܪܹ̈ܐ\nܕܵܫ̣ܘ ܐܢܵܫܘܼܬܼܵܐ ܘܚܲܝܘ̈ܵܬܼܵܐ. :ܬܗܘܡܵܐ ܒܡܲܣܩܹܗ ܡܲܟܼܪܸܙ ܗ̄ܘ̣ܵܐ\nܚܲܝܠܹܗ ܪܲܒܿܐ ܕܒܼܵܪܘܿܝܵܐ. :ܕܪܸܡܙܵܐ ܕܝܼܠܹܗ ܐܲܙܝܼܥܹܗ\nܘܐܲܟܸܿܣ ܐܸܢܘܿܢ ܠܲܡܠܝܼ̈ܠܹܐ. :ܥܫܸܢܘ ܡܲܝ̈ܵܐ ܠܥܸܠ ܡ̣ܢ ܐܲܪܥܵܐ\nܘܐܸܬܼܟܲܣܝܼܘ ܛܘܼܪܹ̈ܐ ܪ̈ܵܡܹܐ. :ܘܣܵܦܲܬ̤ ܚܲܝܬܼܵܐ ܘܲܒܼܥܝܼܪܵܐ\nܘܦܪܚܬܐ ܕܓܦܐ ܘܐܢܫ̈ܐ. :ܚܲܒܸܿܠܘ ܡܲܝ̈ܵܐ ܠܟܼܠ ܡܘܼܫ̈ܚܵܢ\nܕܲܥܠܲܝܡܘܼܬܼܵܐ ܘܣܲܝܒܿܘܼܬܼܵܐ. :ܕܿܫܘܹܝܢ ܗ̄ܘ̣ܵܘ ܣܘܼܥܪ̈ܢܲܝܗܘܿܢ\nܐܲܫܘܝܼܘ ܡܝ̈ܵܐ ܡܵܘܬܲܝ̈ܗܘܿܢ. :ܒܚܲܕܼ ܩܲܒܼܪܵܐ ܟܲܢܸܫ ܘܲܩ̣ܒܲܪ\nܡܵܡܘܠܵܐ ܠܟܼܠܗܘܿܢ ܓܸܢܣܹ̈ܐ. :ܘܲܒܼܢܲܚܬܿܐ ܕܡܲܝ̈ܵܐ ܟܣܲܝܼܘ\nܠܐ̄ܢܵܫܵܘܼܬܼܵܐ ܘܠܲܚܘ̈ܵܬܼܵܐ. ܢܘܿܚ ܘܲܕܼ ܥܲܡܹܗ ܐܸܬܼܦܲܨܝܼܘ\nܡ̣ܢ ܟܠ ܕܲܢܫܲܘܬܼܵܐ ܒܐܲܦܵܘ̈ܗܝ. :ܪܸܡܙܵܐ ܢܛ݂ܲܪ ܗ̄ܘ̣ܵܐ ܚܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܗ̄ܘ̣ܵܐ ܩܲܝ̈ܣܹܐ ܫܲܬܿܝܼܩܹ̈ܐ. :ܛܲܥܢܵܗ̇ ܬܗܘܼܡܵܐ ܠܩܹܒܼܘܼܬܼܵܐ\nܘܐܲܣܩܵܗ̇ ܠܪܵܡܐ ܒܝܲܕܼ ܓܲܠܠܵܘ̈ܗܝ. :ܘܡܸܬܼܝܲܒܿܠܵܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܡܲܝ̈ܐ\nܘܐܲܚܝܼܕܼ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܦܘܼܩܪܵܢܵܐ. :ܥܒܪܐ ܗ̄ܘ̣ܵܬܼ ܥܲܠ ܪ̈ܡܬܐ\n:ܠܥܸܠ ܡ̣ܢ ܪܵܘܡܵܐ ܕܲܫܩ̈ܝܼܦܹܐ\n:ܘܢܵ̇ܫܝܼܢ ܗ̄ܘ̣ܵܘ ܒܵܗ̇ ܡܚܫܘ̈ܠܐ\nܘܠܵܐ ܡܸܬܿܬܿܙܝܼܥ ܗ̄ܘ̣ܵܐ ܪܘܼܟܵܒܼܵܗ. :ܟܬܝܼܫܝܼܢ ܗ̄ܘ̣ܵܘ ܓܲܠ̈݁ܠܹܐ ܬܚܘܿܬܹܝܗ̇\nܘܥܵܒܼܪܵܐ ܥܠܲܝܗܘܿܢ ܢܝܼܚܵܐܝܼܬܼ.","english":"For forty days the rain was descending to the earth, and the abyss was ascending upward, while the waters were pressing against the waters. In forty days it harvested the produce of the earth, the waters to the summit of the mountains. And with a harsh sword it cut down the stiff neck of iniquity. In forty days it plucked the wrath of the barren vine. And the waters, like executioners, trampled men and beasts. The abyss in its ascent was proclaiming the great power of the Creator, that by his sign he had stirred it up and set it to destroy the rebellious. The waters rose above the earth, and the high mountains were covered. And the living being and the cattle, and the fowl of wing and the birds, the waters destroyed all the forms of youth and old age. Those whose deeds were equal, the waters made their deaths equal. In one grave it buried and interred the whole of the races. And by the burial of the waters, men and serpents were covered. Noah and his family were saved from all that was submerged in his presence. A sign preserved their lives, and there were no silent trees. The abyss carried the ark to the heights and raised it to the summit by its waves. And it was borne upon the waters, and the rudder held it. It passed over the heights, above the summit of the cliffs, and the waves were beating against it, yet its structure was not shaken. The waves were crushed beneath it, and it passed over them peacefully.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܓܹܝܪ ܠܸܠܲܝ ܐܝܼܡܵܩ","severity":"info","text":"The passage is structured around three occurrences of 'forty days' (lines 1, 5, 9), each introducing a phase of the flood's destructive work: rain and abyss, harvest and sword, plucking and trampling. This triadic repetition is a rhetorical device typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܐܲܪܒܿܠܝܼܢ ܝܵܘ̈ܡܬܐ ܩܲܛܦܵܗ̇ ܪܘܼܓܼܙܵܐ ܠܟܲܪܡܵܐ ܚܲܪܘܒܼܵܐ","severity":"info","text":"The image of the flood 'plucking the wrath of the barren vine' echoes the biblical curse on the vine in Gen 9:20–21 (Noah's planting) and may allude to the 'vine of Sodom' tradition (cf. Wis 10:7). The 'barren vine' symbolizes the wicked whose fruit is wrath.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܲܒܼܢܲܚܬܿܐ ܕܡܲܝ̈ܵܐ ܟܣܲܝܼܘ ܠܐ̄ܢܵܫܵܘܼܬܼܵܐ ܘܠܲܚܘ̈ܵܬܼܵܐ","severity":"info","text":"The pairing of 'men and serpents' as equally covered by the floodwaters reflects a Syriac exegetical tradition that the flood was a universal judgment erasing all distinction between human and animal sinners. Narsai elsewhere (Homily on the Flood) contrasts this with Noah's saved family.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܩܪܵܢܵܐ","severity":"info","text":"The word ܦܘܼܩܪܵܢܵܐ (puqrānā) is a rare term for 'rudder' or 'steering oar', derived from the root ܦܩܪ (to steer). Its use here emphasizes the ark's divine guidance, contrasting with the chaotic waters. The term appears in Syriac nautical contexts, e.g., in the Cave of Treasures.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܒܼܣܲܝܦܵܐ ܩܲܫܝܵܐ ܦܲܣܩܘܼܗܝ ܠܲܩܕܠܵܐ ܩܫܝܐ ܕܥܘ̤ܠܐ","severity":"info","text":"The metaphor of the flood as a 'harsh sword' cutting down the 'stiff neck of iniquity' parallels Ephrem's Hymns on Faith 49, where the flood is a divine weapon. Narsai develops this martial imagery consistently throughout the passage, personifying the waters as executioners.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܩܲܝ̈ܣܹܐ ܫܲܬܿܝܼܩܹ̈ܐ","severity":"caution","text":"The phrase 'there were no silent trees' is obscure. It may refer to the absence of wood for building the ark (contradicting Gen 6:14) or be a metaphor for the lack of refuge. The Syriac ܩܲܝ̈ܣܹܐ ܫܲܬܿܝܼܩܹ̈ܐ ('silent trees') is unattested elsewhere; possibly a textual corruption or a unique Narsaian image.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'no silent trees' (line 20) is ambiguous: it could mean no trees were left standing (i.e., all were submerged) or that the trees made no sound (i.e., were dead). The reading taken is that no trees provided refuge, consistent with the flood's totality.","The identity of 'the rebellious' (line 12) is unspecified; it may refer to the Watchers (from 1 Enoch) or to human sinners. The passage does not clarify."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܡܙܲܥܙܲܥ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܟܼܵܐ ܘܲܠܟܼܵܐ\nܡܲܫܒܼܵܐ ܕܪܘܼܚܵܐ ܥܲܙܝܼܙܵܐ. :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܫܵܚ̇ܩܝܼܢ ܗ̄ܘ̣ܵܘ\nܡ̈ܝܵܐ ܘܐܵܐܲܪ ܠܲܚܕܵܕܹ̈ܐ. :ܘܲܒܼܬܲܟܼܬܘܼܫܗܘܿܢ ܩܹܒܼܘܼܬܼܵܐ\nܒܫܲܝܢܵܐ ܘܢܵܘܚܵܐ ܫܵܪܝܵܐ ܗ̄ܘ̣ܵܬܼ. :ܛܥܝܼܢ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܢܗܘܡܵܐ ܘܣܵܠܸ̇ܩ\nܘܲܡܙܲܚܲܝ ܠܵܗ̇ ܥܲܠ ܟܲܬܼܦܹܗ. :ܘܣܵܓܼ̇ܕܝܼܢ ܗ̄ܘ̣ܵܘ ܓܲܠ̈ܠܹܐ ܩܕܼܵܡܹܝܗ̇\nܘܝܵܗ̇ܒܿܝܼܢ ܐܲܬܼܪܵܐ ܠܡܲܪܕܝܼܬܹܗ. :ܐܘ ܐܸܠܦܵܐ ܕܲܕܼܠܵܐ ܠܹܩܹ̈ܐ\nܕܥܒܪܬܗ ܠܝܲܡܵܐ ܘܝܲܒܼܫܵܐ. :ܘܠܵܐ ܕܲܒܵܪܵܗ̇ ܩܸܘܒܲܪܢܹܝܛܵܐ\nܒܫܲܓܼܫܝܼܘܼܬܼܵܐ ܕܡܲܚܫܘܼ̈ܠܹܐ. :ܐܘ ܣܦܝܼܢܬܼܵܐ ܕܲܛܥܝܼܢܵܐ ܗ̄ܘ̣ܵܬܼ\nܥܵܠܡܵܐ ܟܠܹܗ ܡ̣ܢ ܣܵܟܹܗ. :ܘܠܵܐ ܐܸܣܬܲܢܩܲܬ̤ ܡܲܪܕܝܼܬܵܗ̇\nܕܲܢܕܲܒܿܪܘܼܢܵܗ̇ ܡܲܠܵܚܹ̈ܐ. :ܪܸܡܙܵܐ ܗ̄ܘ̤ܵܐ ܠܵܗ̇ ܡܲܠܵܚܵܐ\nܘܦܘܼܩܕܵܢܵܐ ܩܸܘܒܲܪܢܹܝܛܵܐ. :ܘܕܼܘܼܟܲܬܼ ܟܵܘܟܿܒܼܵܐ ܨܒܼܝܵܢܵܐ\n:ܡܕܲܒܲܪ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܲܠܡܹܐܢܵܐ\n:ܒܐܸܘܒܝܼܢܵܐ ܕܗܲܝܘܵܡܘܼܬܼܵܐ\n:ܐܲܣܝܼܪ ܗ̄ܘ̣ܵܬܼ ܡܲܪܝܼܬܼܵܐ\n:ܘܫܪܝܵܐ ܗ̄ܘ̣ܵܬܼ [...] ܛܲܝܒܿܘܼܬܼܵܐ\nܚܠܵܦ ܪܘܼܚܵܐ ܕܲܒܼܟܸܬܵܢܹ̈ܐ. :ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܵܬܼܵܐ ܒܚܸܫܟܿܐ\nܪܵܕܿܝܵܐ ܗ̄ܘ̣ܵܬܼ ܐܲܝܟ [...]ܐ. :ܕܡܲܠܵܚܵܐ ܩܵܐܸ̇ܡ ܗ̄ܘ̣ܵܐ ܒܵܗ̇\nܠܵܐ ܣܢܝܼܩ ܗ̄ܘ̣ܵܐ ܥܲܠ ܢܲܗܝܼܪܵܐ. ܠܫܘܼܠܵܡ ܐܲܪܒܿܥܝܼܝܢ [...]. ܚܸܡܠܲܬ̤ ܣܲܝܦܵܗ̇ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܠܡܵܐܐ ܘܚܲܡܫܝܼܢ ܐܸܬܼܚܲܙܝܲܬ̤\nܐܵܬ̤ܵܐ ܕܪ̈ܚܡܹܐ ܒܪܹܫ ܛܘܼܪܹ̈ܐ. ܒܵܬܲܪ ܡܵܐܐ ܘܚܲܡܫܝܼܢ ܝܵܘܡܝܼ̈ܢ:\nܢܦܲܩ̣ ܪܸܡܙܵܐ ܐܲܝܟ ܐܝܼܙܓܲܕܵܐ. :ܘܲܛܥܝܼܢ ܐܓܲܪܝܬܼܵܐ ܕܫܲܝܢܵܐ\nܕܸܟܬܿܒܲܘܼܗܝ ܪ̈ܲܚܡܹܐ ܠܘܵܬܼ ܪܘܼܓܙܵܐ. :ܢܵܚ̣ܘ ܡ̈ܝܐ ܠܲܡܵܐܐ ܘܚܲܡܸܫܝܼܢ\nܘܐܸܬܼܚܵܘܝܼܪܹ̈ܫܲܝ ܛܘܼܪܹ̈ܐ. ܘܲܕܐܵܐ ܪܸܡܙܵܐ ܒܫܲܬܼܝܼܩܹ̈ܐ.","english":"It was shaking her here and there,\nthe strong blast of the wind. Beyond measure the waters were raging,\nand air and water were mingled together. And in their disturbance, the ark\nwas resting in peace and quiet. The abyss was submerged and rose up,\nand bore her upon its shoulder. And the waves were prostrating before her,\nand giving place to her guidance. O ship that had no need of oars\nto cross sea and dry land! And no pilot steered her\nin the confusion of the waves. O vessel that was lost\nfrom the whole world because of its measure! And her guidance did not cease,\nher sailors steering her. The pilot gave her a sign,\nand the command of the ark. And in the place of a guiding star,\nthe Spirit was guiding the ship\nby the command of the days.\nBound was the command,\nand loosed was [...] grace\ninstead of the wind of the sails. For forty days in darkness\nshe was sailing like [...]. The pilot was standing in her,\nhe did not ascend to the lookout. At the end of forty [...].\nThe violence of the storm ceased. And at one hundred and fifty,\nthe sign of mercy appeared on the tops of the mountains. After one hundred and fifty days,\na sign went forth like a messenger. And the ark of peace was submerged,\nin which mercy was inscribed against wrath. The waters receded one hundred and fifty,\nand the tops of the mountains appeared. And this sign was in the silent ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܙܲܥܙܲܥ ܗ̄ܘ̣ܵܐ ܠܵܗ̇ ܠܟܼܵܐ ܘܲܠܟܼܵܐ","severity":"info","text":"The phrase 'shaking her here and there' personifies the ark as a passive object battered by the wind, contrasting with the calm described in the following lines.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܸܘܒܲܪܢܹܝܛܵܐ","severity":"info","text":"The term 'Qewarṭīṭā' (ark) is a Syriac loanword from Greek κιβωτός, used consistently in Syriac literature for Noah's vessel.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܪܒܿܥܝܼܢ ܝܵܘܡ̈ܵܬܼܵܐ","severity":"info","text":"The forty days of rain echo Genesis 7:4, 12, and 17, where the flood lasts forty days and nights, a standard typological number in Syriac exegesis.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܸܡܙܵܐ ܕܪ̈ܚܡܹܐ","severity":"info","text":"The 'sign of mercy' at 150 days (line 20) reflects a tradition in Syriac sources (e.g., Ephrem) that the flood receded after 150 days, aligning with the Genesis chronology of 5 months.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܠܡܵܐܐ ܘܚܲܡܫܝܼܢ ܐܸܬܼܚܲܙܝܲܬ̤","severity":"info","text":"The repetition of '150 days' (lines 20, 22, 24) structures the passage as a temporal marker, dividing the flood into phases of 40 and 150 days.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܫܪܝܵܐ ܗ̄ܘ̣ܵܬܼ [...] ܛܲܝܒܿܘܼܬܼܵܐ","severity":"caution","text":"The lacuna after 'loosed was' (line 16) obscures the object; the English draft supplies 'grace' conjecturally, but the Syriac text is damaged here.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܫܪܝܵܐ ܗ̄ܘ̣ܵܬܼ [...] ܛܲܝܒܿܘܼܬܼܵܐ' has a lacuna; the reading 'grace' is inferred from context but not certain.","The term 'ܒܫܲܬܼܝܼܩܹ̈ܐ' (line 26) is ambiguous: it could mean 'in the silent ones' (referring to the mountains or the ark) or 'in the quiet ones' (a metaphor for the faithful)."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"ܘܟܲܢܸܫ ܐܸܢܘܿܢ ܠܲܬܼܗܘܡܵܐ. :ܠܲܡܵܐܐ ܘܚܲܡܫܝܼܢ ܝܵܘܡܵܬܼ̈ܐ\n:ܥܒܲܪܬܹܗ ܠܝܲܡܵܐ ܩܹܒܼܘܼܬܼܵܐ\n:ܘܲܬܼܪܨܵܐ ܗ̄ܘ̣ܵܬܼ ܡܲܪܕܝܼܬܼܵܐ\nܠܲܡܫܘܼܚܬܵܐ ܘܡܸܨܥܲܬܼ ܐܲܪܥܵܐ. :ܡ̣ܢ ܐܲܬܼܪܵܐ ܕܩܲܪܸܝܼܒܼ ܠܲܓܼܕܲܢ\nܚܸܙܩܲܬ̤ ܒܫܘܼܪܵܝ ܡܲܪܕܝܼܬܼܵܗ. :ܘܣܲܝܸܟܼܬܼܗ ܠܪܲܗܛܵܐ ܕܐܲܘܼܪܚܵܗ̇\nܥܲܠ ܪܹܫܵܐ ܕܛܘܼܪ̈ܲܝ ܩܲܪܕܘܼ. :ܒܫܘܼܠܵܡ ܐܘܼܪܚܵܐ ܚܵܐ̇ܪ ܗ̄ܘ̣ܵܐ\nܐܵܦ ܦܘܼܩܼܕܵܢܵܐ ܕܪܘܼܟܵܒܼܵܗ̇. :ܕܬܲܥܒܲܪ ܓܸܢܣܵܐ ܕܒܹܝܬܼ ܐܕܵܡ\nܕܲܢܫܲܝܢܘܼܢ ܡܸܨܥܲܬܼ ܐܲܪܥܵܐ. :ܠܗܠ ܡ̣ܢ ܝܲܡ̣ܵܐ ܥܵܡܲܪ ܗ̄ܘ̣ܵܐ\nܗܵܘ̇ ܕܵܪܐ ܕܚܒܠ ܐܲܪܥܵܐ. :ܘܲܥܕܲܟܹܝܠ ܠܵܐ ܚܵܙܝܵܐ ܗ̄ܘ̣ܵܬܼ\nܡܸܨܥܲܬܼ ܐܲܪܥܵܐ ܠܡܵܝܘ̈ܬܹܐ. ܣܝܼܓܼ ܗ̄ܘ̣ܵܐ ܝܲܡܵܐ ܒܐܲܦܝ̈ܗܘܿܢ\nܥܕܲܡ̇ܐ ܕܲܗܘ̤ܵܐ ܛܵܘܦܵܢܵܐ. :ܘܬܲܪܥܹܗ ܪܸܡܙܵܐ ܠܲܣܝܵܓܹܗ\nܘܐܲܥܒܲܪ ܐܢܘܿܢ ܠܲܡܨܲܥܬܼܵܐ. :ܒܲܫܒܼܵܒܼܘܼܬܼܵܐ ܕܦܲܪܕܲܝܣܵܐ\nܓܡܪܝܢ ܗ̄ܘ̣ܵܘ ܥܸܪܵܐ ܕܪ̈ܝܼܢ. :ܘܐܲܪܥܵܐ ܟܠܵܗ̇ ܣܦܝܼܩܵܐ ܗ̄ܘ̣ܵܬܼ\n:ܡ̣ܢ ܐܢܵܫܘܼܬܼܵܐ ܘܚܝܘ̈ܵܬܼܵܐ\n:ܘܐܲܝܟ ܕܨܵܕܝܼܬܼܵܐ ܐܝܼܬܹܝܗ̇ ܗ̄ܘ̣ܵܬܼ\n:ܡ̣ܢ ܝܲܡܵܐ ܥܕܲܡܵܐ ܠܝܲܡܵܐ\n:ܘܠܵܐ ܡܲܠܸܠ ܒܵܗ̇ ܩܵܠ ܐܢܵܫܵܐ\nܘܠܵܐ ܕܵܫ̣ܵܗ̇ ܪܓܸܠ ܚܲܝܘ̈ܵܬܹܐ. :ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܬܲܩܢܬܼܗ̇\n:ܐܵܦ ܛܲܝܒܿܘܼܬܼܵܐ ܠܩܹܒܼܘܼܬܼܵܐ\n:ܕܬܸܗܘܹܐ ܓܲܫܪܵܐ ܠܒܹܝܬܼ ܐܵܕܼܵܡ\nܘܬܲܥܒܲܪ ܐܸܢܘܿܢ ܠܲܪܘܚܬܐ. ܒܥܸܠܲܬܼ ܛܵܘܦܵܢܐ ܕܲܪܫܘܼܗ̇: ܠܐܘܼܪܚܵܐ ܕܠܵܐ ܥܒ̣̱ܪ ܒܵܗ̇ ܒܲܪܢܵܫ. :ܟܲܕܼ ܣܝܼܡܵܐ ܗ̄ܘ̣ܵܬܼ ܒܝܲܕܼ ܥܬܹܗ\nܕܥܵܒܼܘܕܼܵܐ ܕܗܵܕܹܐ ܢܸܣܥܘܿܪ. ܠܵܘ ܡ̣ܢ ܚܸܡܬܵܐ ܛ̣ܪܕܼ ܐܸܢܘܿܢ\nܡ̣ܢ ܐܲܬܼܪܵܐ ܕܲܫܪܹܝܢ ܗ̄ܘ̣ܵܢ ܒܹܗ. :ܠܵܐ ܒܲܬܼܘܬܼܵܐ ܫ̣ܕܵܐ ܐܸܢܘܿܢ\nܠܐܲܬܼܪܵܐ ܕܡܸܨܥܲܬ̤ ܝܬܒܬܐ.","english":"And it drove the ark to the abyss. For one hundred and fifty days\nthe ark’s crossing of the sea continued,\nand the course was a journey\nto the measure and the center of the earth. From the place that is near the mountain\nit began at the start of its journey, and it ended the running of its path\nupon the summit of the mountains of Qardu. At the end of the journey, it would see\nalso the command of its pilot: that the generation of the house of Adam should cross\nand inhabit the center of the earth. Beyond the sea, he was dwelling,\nthat generation which destroyed the earth. And still it did not see\nthe center of the earth, for the waters. The sea was confined in its face\nuntil the flood came. And its door signaled to its boundary,\nand the ark passed to the center. In the vicinity of Paradise\nthe multitude of spirits were complete, and the whole earth was empty\nof humanity and animals,\nand as if it were a desert it was,\nfrom sea to sea,\nand no voice of a man spoke in it,\nand no foot of an animal trod it. In this desolation, its course was fixed,\nalso the goodness for the ark,\nthat it might be a bridge for the house of Adam\nand the ark might cross to the expanse. Because of the flood of its head, to a path that no man had traversed in it,\nwhen it was placed by the hand of its maker,\nthe doer of this work. Not from anger did the ark drive\nfrom the place where it had settled. Not from hope did the ark cast\nto the place of the center of the inhabited world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܪܕܘܼ","severity":"info","text":"Qardu (ܩܲܪܕܘܼ) is the Syriac name for Mount Judi, traditionally identified as the ark’s landing site in Syriac and Islamic tradition, distinct from the biblical Ararat.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 150-day crossing (line 2) echoes the flood chronology in Genesis 7:24 (LXX: 150 days of waters prevailing) and is a standard motif in Syriac flood exegesis.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the ark’s journey to the abyss and its landing on Qardu, then shifts to the desolation of the earth and the ark’s providential role as a bridge for humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܵܘܦܵܢܵܐ","severity":"info","text":"The flood (ܛܵܘܦܵܢܵܐ) is the central event; the description of the earth empty of humans and animals (lines 17–20) alludes to Genesis 7:21–23, where all living things are destroyed.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܦܲܪܕܲܝܣܵܐ","severity":"info","text":"Paradise (ܦܲܪܕܲܝܣܵܐ) here refers to the earthly Garden of Eden, located at the earth’s center in Syriac cosmology, near which the ark’s course is set.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'because of the flood of its head' (ܒܥܸܠܲܬܼ ܛܵܘܦܵܢܐ ܕܲܪܫܘܼܗ̇) is ambiguous: it may refer to the flood’s source or the ark’s prow; the translation follows the latter reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'flood of its head' (ܛܵܘܦܵܢܐ ܕܲܪܫܘܼܗ̇) could mean the flood’s origin or the ark’s prow; the translation takes it as the ark’s prow.","The location of 'the center of the earth' (ܡܸܨܥܲܬܼ ܐܲܪܥܵܐ) is ambiguous: it may refer to the navel of the world (often Jerusalem) or the midpoint of the inhabited land."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܩܲܕܼܝܡ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܗܵܢ ܥܘܼܬܼܪܵܐ\nܒܝܲܕܼ ܥܬܹܗ ܩܕܼܡ ܒܸܪ̈ܝܵܬܼܵܐ. :ܘܐܲܦܩܹܗ ܠܓܸܠܝܐ ܒܥܠ̈ܠܬܐ\nܠܕܼܘܲܪܫܵܐ ܕܡܵܝܘܿܬܼܘܼܬܼܵܐ. :ܐܵܦ ܬܘܼܒܼ ܒܗܵܕܹܐ ܕܚܒܠ ܗܘ̣ܵܐ\nܘܲܥܛ̣ܵܐ ܒܡܲܝ̈ܐ ܠܬܼܘܼܩܵܢܵܘ̈ܗܝ. :ܠܵܘ ܪܘܼܓܼܙܐ ܥܲܒܼܕܹܗ ܡ̣ܢ ܫܠܸܝ\nܟܲܕܼ ܠܵܐ ܡܦܣ ܒܐܲܝܼܕܼܵܐ ܕܣܲܥ݂ܲܣܪ. :ܝܕܼܵ̇ ܗ̄ܘ̣ܵܐ ܩܕܼܡ ܛܵܘܦܵܢܵܐ\nܗܵܠܹܝܢ ܕܲܗܘ̈ܲܝ̤ ܘܲܥܬܼܝܼ̈ܕܵܢ. :ܘܲܡܦܣ ܗ̄ܘ̣ܵܐ ܒܹܗ ܒܬܼܘܼܩܵܢܹܗ\nܕܥܵ̇[...]ܠ ܡܵܘܬܿܐ ܘܫ̇ܪܹܐ ܠܹܗ. :ܥܵܘܠܵܐ ܚܵܒܠܹܗ ܠܬܼܘܼܩܵܢܹܗ\nܟܲܕܼ ܠܵܐ ܛܵܥ̇ܝܵܐ ܠܝܲܕܼ ܥܬܹܗ. ܕܥܲܕܼܠܵܐ ܢܸܒܼܪܹܐ ܠܚ̈ܛܝܐ\nܝܵܕܥ̇ ܗ̣ܘܐ ܕܡܸܚܛܵܐ ܚܵܛ̇ܝܢ. :ܡܦ̣ܣ ܗܘ̣ܵܐ ܕܫܒ̇ܩ ܫܪܟܢܐ\nܕܐ̄ܢܵܫܘܼܬܼܵܐ ܘܲܕܼܟܼܠ ܓܸܢܣܝܼ̈ܢ. :ܘܥܲܠ ܗܵܕܹܐ ܛܲܟܲܣ ܘܐܲܥܸܠ\nܠܩܹܒܼܘܼܬܼܵܐ ܙܵܘ̈ܓܲܝܢ ܙܵܘ̈ܓܿܝܼܢ. ܝܵܕ̇ܥ ܗ̄ܘ̣ܵܐ ܕܡܸܬܼ ܒܲܥܝܵܐ\nܗ̄ܘ̣ܵܬܼ ܡ̣ܢ ܚܸܘܼܫܵܒܼܵܐ ܕܡܪ̈ܚܹܐ. :ܕܥܲܠ ܕܣܢ̣ܐ ܗ̄ܘ̣ܵܐ ܬܘܼܩܵܢܹܗ\nܚܲܒܿܠܹܗ ܘܥܲܒ̣ܕ ܠܐܲܚܪܹܢܵܐ. :ܒܬܲܪܥܝܼܬܼܵܐ ܕܙܲܪ݁ܥܲܝ ܙܹܐܦܵܐ\nܚܵܐ̇ܪ ܗ̄ܘ̣ܵܐ ܩܕܼܵܡ ܕܲܢܚܸܒܸܿܠ. :ܘܩܲܕܸܡ ܩܲܦܚܵܗ̇ ܠܡܵܘܥܝܼܬܼܵܐ\nܕܙܝܼܙܵܢܹ̈ܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ. :ܡ̣ܢ ܬܘܼܩܵܢܵܐ ܩܲܕܼܡܵܝܵܐ\nܫܒ̣ܩ ܫܲܪܟܵܢܵܐ ܕܟܼܠ ܡܸܕܲܡ. :ܕܲܢܚܵܘܼܐ ܕܠܵܘ ܒܝܼܫܵܐ ܗ̄ܘ̣ܵܐ\nܬܘܩܵܢܵܐ ܕܲܥܒ̣ܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ. :ܒܟܼܠܗܹܝܢ ܕܲܗܘܲܝ̤̈ ܚܵܐ̇ܪ ܗ̄ܘ̣ܵܐ\nܥܲܕܼ ܠܵܐ ܢܹܐܬܘܿܢ ܠܲܗܘܵܝܵܐ. :ܘܠܵܘ ܒܲܬܼܘܵܬܼܵܐ ܚܒܠ ܟܠ\nܘܡܸܛܠ ܪ̈ܚܡܵܘܗܝ ܚܢ ܘܲܫܒ̣ܩ. ܘܚܵܘܝܼ ܘܟܹܐܢܘܼܬܹܗ ܕܟܹܐܢܵܐ [...]\nܗ̄ܘ̣ ܛܵܒܵܐ ܒܣܘܼܥܪ̈ܢܵܘܗܝ. :ܘܚܵܘܝܼ ܕܟܹܐܢܵܐ ܗ̄ܘ̣ܵܐ ܟܲܕܼ ܪܵܕܹܿܐ\nܕܠܵܐ ܢܸܪܢܘܼܢ ܕܪܵܚܸܡ ܥܵܘܠܵܐ ܗ̄ܘ̣. ܘܲܚܸܠܛ ܪ̈ܲܚܡܹܐ ܒܟܹܐܢܘܼܬܹܗ:\nܕܠܵܐ ܢܸܩܪܘܼܢܵܝܗܝ ܚܲܪܡܵܢܵܐ.","english":"This wealth was before the creatures through his hand. And he brought forth the revelation with causes to the threshold of death. Also in this, which was destroyed, he placed a sign in the waters for his progeny. Not wrath made him cease, while he did not entrust to the hand of the restrainer. He knew before the flood these things that were and those that were to come. And he entrusted in his progeny that death would enter and settle for him. Iniquity destroyed his progeny while it did not err from the hand of his sign. For the just one knew before the sinners that the sinner would sin. He entrusted that the remnants of humanity and of every species would remain. And upon this he arranged and brought into the ark pairs of species. He knew that a thought was needed from the merciful ones. That upon which he had set his progeny, he destroyed and made an end. In the contemplation of the seeds of grief, he looked before they were corrupted. And he anticipated the quenching of the burning of the sparks of their thoughts. From the first progeny he left remnants of everything. That he might show that the progeny made by his hands was not evil. In all that were, he looked until they came into being. And not by signs did he destroy everything, but because of his mercy he spared and left. And he showed his compassion, for he was compassionate [...] he was good in his actions. And he showed that he was compassionate when he guided, so that the lover of iniquity would not be destroyed. And he mingled mercy with his compassion, so that the curse would not approach them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܬܼܪܵܐ","severity":"info","text":"The Syriac noun ܥܘܼܬܼܪܵܐ (ʿuṯrā) means 'wealth' or 'abundance,' but here it likely refers to the providential abundance of life or the divine gift of preservation, not material riches.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܵܘܦܵܢܵܐ","severity":"info","text":"The term ܛܵܘܦܵܢܵܐ (ṭawpānā) is the standard Syriac word for the Flood, echoing Genesis 6–9. Narsai’s reference to the flood as a known event presupposes the biblical narrative.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܕܼܡ ܛܵܘܦܵܢܵܐ","severity":"info","text":"Narsai’s description of Noah’s foreknowledge before the flood reflects a common exegetical tradition in Syriac literature, where Noah is portrayed as a prophet-like figure who foresees the destruction and prepares the ark accordingly.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܚܵܘܝܼ ܘܟܹܐܢܘܼܬܹܗ","severity":"info","text":"The repeated phrase 'he showed his compassion' (ܘܚܵܘܝܼ ܘܟܹܐܢܘܼܬܹܗ) forms a structural refrain, emphasizing Noah’s merciful character as a contrast to the iniquity that caused the flood.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܟܹܐܢܵܐ [...] ܗ̄ܘ̣ ܛܵܒܵܐ","severity":"caution","text":"The Syriac text at this point is partially corrupt: ܕܟܹܐܢܵܐ [...] ܗ̄ܘ̣ ܛܵܒܵܐ. The lacuna likely contained a predicate such as 'was' or 'showed,' but the exact wording is uncertain, affecting the precise sense of Noah’s goodness.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the restrainer' (ܣܲܥ݂ܲܣܪ) is ambiguous; it may refer to God or an angelic power. The reading taken here follows the context of divine restraint.","The phrase 'seeds of grief' (ܙܲܪ݁ܥܲܝ ܙܹܐܦܵܐ) is metaphorical; its precise referent (sins, sorrows, or human failings) is left open."],"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":16,"ref":"p16","source":":ܒܬܲܪ̈ܬܝܗܸܝܢ ܚܵܘܝܼ ܚܲܝܠܹܗ\nܒܗܵܝ̇ ܕܼܪܲܕ̣ܵܐ ܘܲܒܼܗܵܝ̇ ܕܲܫ̣ܒܲܩ. :ܘܐܲܟܼܪܸܙ ܫܘܼܠܛ̇ܢ ܡܵܪܘܼܬܹܗ\nܕܨܒܼܝܵܢܹܗ ܪܵܕܹ̇ܐ ܠܕܼܝܼܠܹܗ. :ܒܫܲܒܿܘܩ̈ܐ ܕܡ̈ܝܐ ܪ̈ܓܼܝܐ\nܢܓܕܗ ܠܥܘܠܵܐ ܕܡܲܪ̈ܚܹܐ. :ܘܲܒܼܫܲܒܼܛܵܐ ܕܩܵܦܲܝܝ ܒܝܼܫܹ̈ܐ\nܒܹܗ ܢ̇ܛܪ ܛܟܼܣܐ ܠܚ̈ܝܹܐ. :ܛܲܢܢܘܼܗܝ ܡ̈ܝܐ ܠܫܲܪܟܵܢܵܐ\n:ܕܦܲܠܸܛܘ ܪ̈ܲܚܡܹܐ ܡ̣ܢ ܪܘܼܓܙܵܐ\n:ܘܐܲܥܒܲܪ ܣܵܡܘܲܗܝ ܒܲܡܨܲܥܬܼܵܐ\nܕܢܲܦܪܹܐ ܙܲܪܥܹܗ ܠܟܼܠ ܦܸܢܝ̈ܢ. :ܒܝܲܪܚܵܐ ܫܒܼܝܼܥܵܝܵܐ ܥܸܠܲܬ̤\nܐܸܠܦܵܐ ܠܐܝܼܬܼܝܵܐ [ܘܐܸܬܲܬ̤] ܠܲܠܡܹܐܢܵܐ. :ܘܒܫܒܥܣܪܐ ܒܡܢܝܐ\nܢܵܚܲܬ̤ ܥܲܠ ܟܘܼܪ̈ܲܝ ܩܲܪܕܘ. :ܒܝܲܪܚܵܐ ܕܲܬܼܪܹܝܢ ܚܸܙܩܲܬ̤ ܗ̄ܘ̣ܵܬܼ\nܒܫܒܥܣܪܐ ܡ̣ܢ ܐܲܬܼܪܵܗ̇. :ܘܲܒܼܝܲܪܚܵܐ ܕܫܲܒܼܥܵܐ ܥܸܠܲܬ̤\nܠܲܠܡܹܐܢܵܐ ܒܲܫܒܲܥܸܣܪܐ. :ܝܲܪ̈ܚܹܐ ܒܲܒܼܥܵܐ ܒܲܠܡܹܐܢܵܐ\nܐܲܣܝܼܪܵܐ ܗ̄ܘ̣ܵܘ ܘܲܢܛܝܼܪܵܐ. :ܘܠܵܐ ܦܸܬܼܚܲܬ̤ ܓܲܙܵܐܬ ܕܥܘܼܬܼܪܵܗ̇\nܥܕܲܡܵܐ ܠܝܲܪܚܵܐ ܬܪܲܝܵܢܵܐ. :ܒܝܲܪܚܵܐ ܬܪܲܝܵܢܵܐ ܫܲܕܲܪ\nܡܵܪܹܐ ܐܸܠܦܵܐ ܐܝܼܙܓܲܕܵܐ. :ܕܢܸܦܘܿܩ ܢܸܚܙܹܐ ܐܸܢ ܢܵܚܲܬ̤\nܚܸܡܬܼܵܐ ܕܡ̈ܝܐ ܡ̣ܢ ܐܲܪܥܵܐ. :ܥܘܼܪܒܼܵܐ ܛܲܡܲܡܲܐܐ ܐܸܫܬܲܕܲܪ\nܝܲܥܢܵܐ ܘܪܵܚܸ̇ܡ ܡܹܐܟܼܘܼܠܬܐ. :ܘܲܫܒܼܬܗ ܪܸܓܲܬܼ ܒܸܣܪܵܐ\nܘܠܵܐ ܥܛܸܦ ܦܢܝܼ ܦܸܬܼܓܼܵܡܵܐ. :ܫܲܕܲܪ ܐܝܼܙܓܼܕܵܐ ܕܲܬܼܪܹܝܢ\n:ܡ̣ܢ ܓܸܢܣܵܐ ܪܵܚܸ̇ܡ ܫܲܝܢܵܐ\n:ܘܢܸܦܩܲܬ̤ ܝܵܘܢܵܐ ܘܣܥܪܬܗ̇\nܠܡܲܫܪܝܼܬܼܵܐ ܘܥܛܦܲܬ̤ ܨܐܕܼܵܘܗܝ. :ܘܦܵܫ̣ ܬܘܼܒܼ ܫܲܒܼܥܵܐ ܝܵܘܡ̈ܵܬܼܵܐ\nܘܲܗܦܟ ܫܲܕܲܪ ܐܝܼܙܓܲܕܵܐ. :ܘܐܸܬܲܬ̤ ܝܵܘܢܵܐ ܘܛܲܥܝܼܢܵܐ\nܣܒܲܪܬܼܵܐ ܕܫܲܝܢܵܐ ܒܓܼܵܘ ܦܘܼܡܵܗ̇. :ܛܲܪܦܵܗ̇ ܕܙܲܝܬܐ ܚܵܘܝܵܬܹܗ\nܕܫܲܕܲܪ ܠܵܗ̇ ܪܹܡܙܵܐ ܒܐܝܼܕ̈ܝܗ̇. :ܐܲܝܟ ܪܸܗܒܼܘܼܢܵܐ ܕܬܲܪܥܝܼ[...]ܬܼܵܐ\nܕܢܵܚܲܬ̤ ܚܸܡܬܹܗ ܕܕܲܝ̇ܢܵܐ.","english":"In his two he showed his power,  \nin that which descended and in that which he left.  \nAnd he proclaimed the authority of his lordship,  \nthat his will governs his own.  \nIn the release of the gentle waters  \nhe set a limit to the world of the wicked.  \nAnd with the rod of the evil waves  \nhe preserved a rule for life within it.  \nThe waters submerged the remainder,  \nso that mercy might come forth from wrath.  \nAnd he placed his sign in the midst,  \nthat his seed might spread to all regions.  \nIn the seventh month the ark  \ncame to existence and entered the flood.  \nAnd on the seventeenth of the month  \nit descended upon the mountains of Qardu.  \nIn the month of the second, strength was  \non the seventeenth from its place.  \nAnd in the month of the seventh the ark  \nentered the flood on the seventeenth.  \nThe months were three in the flood,  \nbound and confined.  \nAnd the treasury of its wealth was not opened  \nuntil the second month.  \nIn the second month the Lord of the ark sent a messenger,  \nthat he might go out and see if the wrath of the waters had descended from the earth.  \nA raven, a devourer, was sent,  \nknowing and loving food.  \nAnd it turned back, its desire for flesh,  \nand did not heed the word sent.  \nHe sent a second messenger,  \nfrom the race that loves peace.  \nAnd a dove went out and returned,  \nto the encampment and turned to his side.  \nAnd it remained again seven days,  \nand then he sent a messenger.  \nAnd a dove came, weary,  \na message of peace in its mouth.  \nIts olive leaf showed him  \nthat it had sent a sign in its hands.  \nLike the assurance of the shepherd,  \nthat the wrath of the judge had descended.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܬܲܪ̈ܬܝܗܸܝ","severity":"info","text":"The phrase 'in his two' is ambiguous; it likely refers to the two tablets of the law or two testaments, but the immediate context suggests the two aspects of God's power (destruction and preservation).","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܩܲܪܕܘ","severity":"info","text":"The mountains of Qardu (Qardu) are traditionally identified with the landing place of Noah's ark, based on Genesis 8:4 and later Syriac tradition (e.g., the Cave of Treasures).","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܘܼܪܒܼܵܐ","severity":"info","text":"The raven and dove as messengers from the ark are an expansion of the biblical narrative (Genesis 8:6-12), common in Syriac exegesis, where the raven's failure and the dove's success symbolize moral or theological contrasts.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܝܲܪ̈ܚܹܐ ܒܲܒܼܥܵܐ","severity":"info","text":"The text specifies that the ark was in the flood for three months, with the treasury not opened until the second month, a detail not in Genesis but found in some Syriac traditions (e.g., the Book of the Bee).","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܒܼܝܲܪܚܵܐ ܕܫܲܒܼܥܵܐ","severity":"info","text":"The repetition of 'on the seventeenth' and the mention of the seventh and second months creates a chiastic structure emphasizing the ark's descent and the sending of messengers.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܸܗܒܼܘܼܢܵܐ ܕܬܲܪܥܝܼ[...]ܬܼܵܐ","severity":"caution","text":"The text is partially corrupt here; the word 'shepherd' is conjectural, and the final line may be incomplete or misread, affecting the interpretation of the dove's sign.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in his two' could refer to two tablets, two testaments, or two aspects of divine action; the reading taken is 'two aspects' based on context.","The final line is corrupt; 'shepherd' is a restoration, but the original may have been different."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":":ܚܕܼܝ ܘܐܸܬܼܒܲܝܵܐ ܙܲܕܲܝܼܩܵܐ\nܒܐܸܓܲܪܬܼܵܐ ܕܫܲܝܢܵܐ ܕܐܲܝܬܼܝ. :ܘܲܗܦ݂ܲܟ ܫܲܕܼܪܹܗ ܠܐܝܼܙܕܵܐ\nܕܚ̣ܙܐ ܕܫܲܪܪ ܫܘܼܘܕܵܝܹܗ. :ܬܠܵܬܼ ܙܲܒܼܝ̈ܢ ܢܸܦܩܲܬ̤ ܝܵܘܢܵܐ\nܘܫܪܪܬܹܗ ܒܲܬܼܠܵܬܲܝܗܹܝܢ. :ܘܲܦܬܼܚ̣ ܬܲܪܥܵܐ ܕܩܹܒܼܘܼܬܼܵܐ\nܘܲܚ̣ܙܵܐ ܠܲܐܪܥܵܐ ܠܐܲܪܥܵܐ ܘܐܸܬܼܒܲܝܲܐ. :ܚܙ̣ܵܐ ܢܘܼܗܪܵܐ ܘܲܫܡ݂ܲܥ ܩܵܠܵܐ\nܒܝܲܕܼ ܓܸܠܝܵܢܹ̈ܐ ܪ̈ܘܼܚܵܢܹܐ. :ܕܗܵܐ ܗܘ̤ܵܘ ܪ̈ܲܚܡܹܐ ܡܸܨܥܵܝܹ̈ܐ\nܘܫܲܝܢܘܼܗ̇ ܠܚܸܡܬܹܗ ܕܕܲܝ̇ܢܵܐ. :ܗܵܐ ܐܲܦܝܼܣܬܼܗ ܛܲܝܒܿܘܼܬܼܵܐ\nܕܢܸܦ̣ܬܲܚ ܬܲܪܥܵܐ ܒܐܲܦܝ̈ܟܿܘܿܢ. :ܦܘܩܘ ܐܲܣܝܼܪܹ̈ܐ ܘܐܸܬܼܒܲܝܲܐܘ\nܒܲܚܙܵܬܼܵܐ ܦܐܝܼܬܼܵܐ ܕܐܲܪܥܵܐ. :ܒܵܬܲܪ ܫܸܬܼܡܵܐܐ ܠܚܲܝ̈ܝ ܢܘܿܚ\nܒܫܘܼܠܵܡ ܫܲܢܬܿܐ ܕܒܼܵܬܲܪܗܹܝܢ. :ܦܩ݂ܲܕܼ ܠܹܗ ܪܸܡܙܵܐ ܠܙܲܕܿܝܼܩܵܐ\nܕܢܸܦܘܩ ܠܐܲܪܥܵܐ ܥܲܡ ܕܝܼܠܹܗ. :ܦܘܩ ܐܢ̄ܬܿ ܘܲܒܲܢܝܼ̈ܟ ܠܲܡ ܥܲܡܵܟ\nܘܐܲܢ̄ܬܿܬܼܵܟ ܥܲܡ ܢ̈ܫܹܐ ܕܲܒܼܢܲܝ̈ܟ. :ܘܐܲܦܸܩ ܥܲܡܵܟ ܦܵܪܲܚܵܬܼܵܐ\nܘܲܒܼܝܼܪܵܐ ܘܚܲܝܘܲܬܼ ܫܸܢܵܐ. :ܩܲܒܸܿܠ ܟܹܐܢܵܐ ܦܘܼܩܕܵܢܵܐ\nܘܲܢܦܲܩ̣ ܘܐܲܦܸܩ ܟܠܝܼܓܸܢܣܝܼ̈ܢ. :ܘܠܵܐ ܦܵܫ̣ܘ ܡܸܢܗܘܿܢ ܕܲܚܒܼܝܼܫܹ̈ܐ\nܕܠܵܐ ܢܦ̣ܩ ܠܲܐܬܼܪܵܐ ܕܒܹܝܬܼ ܚܲܝܹ̈ܐ. :ܐܲܝܟ ܡܸܢܝܵܢܵܐ ܕܥܵܠ̣ܘ ܗ̄ܘ̣ܵܘ ܠܵܗ̇\nܢܦܲܩ̣ܘ ܡ̣ܢ ܬܲܡ̇ܢ ܟܲܕܼ ܫܵܠ̇ܡܝܼܢ. :ܕܪܸܡܙܵܐ ܠܟܼܠܗܘܿܢ ܢܛܲܪ ܗ̄ܘ̣ܵܐ\nܘܲܡܩܲܝܹܡ ܗ̄ܘ̣ܵܐ ܚܲܝܲܝ̈ܗܘܿܢ. :ܢܦܲܩ̣ܘ ܐܲܣܝܼܪܹ̈ܐ ܟܲܕܼ ܚܵܕܹ̇ܝܢ\nܡ̣ܛܠ ܩܘܼܝܵܡ ܚܲܝܲܝܗܘܿܢ. :ܒܝܲܪܚܵܐ ܕܲܬܼܪܹܝܢ ܚܒܲܫ݂ ܐܸܢܘܿܢ\nܦܘܼܩܕܵܢܵܐ ܒܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ. :ܘܲܒܼܝܲܪܚܵܐ ܕܲܬܼܪܹܝܢ ܦܲܬܼܚܹܗ\nܠܬܲܪܥܵܐ ܕܪܼ̈ܚܡܹܐ ܒܐܲܦܲܝ̈ܗܘܿܢ. :ܒܲܫܒ̇ܥܸܣܪܐ ܒܡܸܢܝܵܢܵܐ\nܩܸܒܼܪܬ̤ ܐܸܢܘܿܢ ܟܹܐܢܘܼܬܼܵܐ. :ܘܲܒܼܫܲܒܼܥܵܐ ܘܥܸܣܪܝܼܢ ܒܐܝܼܵܪ\nܢܚܡܲܬ̤ ܐܸܢܘܿܢ ܛܲܝܒܿܘܼܬܼܵܐ.","english":"The righteous one rejoiced and became glad\nat the letter of the dove that came. And he sent his messenger\nto see that his promise was fulfilled. Three times the dove went out\nand confirmed it with its threefold. And he opened the door of the ark\nand saw the earth, the earth, and became glad. He saw light and heard a voice\nthrough spiritual revelations. \"Behold, mercy is in the middle\nand has calmed the wrath of the judge. Behold, grace has appeased,\nso that he opened the door before you. Go out, prisoners, and become glad\nat the beautiful sight of the earth. After one hundred and fifty days of life,\nat the end of the year that followed them.\" He gave a sign to the righteous one\nto go out to the earth with his own. \"Go out, you and your sons, with your people,\nand your wife with the wives of your sons. And bring out with you the fowl,\nand the domestic animals, and the beasts of the field.\" The just man received the command\nand went out and brought out all the species. And none of those who were shut in remained\nwho did not go out to the place of life. As the number that had entered it,\nthey went out from there, being complete. For the sign had preserved them all\nand kept them alive. The prisoners went out rejoicing\nbecause of the preservation of their lives. In the month of Iyyar he shut in the ark,\nthe command in the house of the prisoners. And in the month of Iyyar he opened\nthe door of mercy before them. On the seventeenth of the month\nthe ark received the just one's righteousness. And on the twenty-seventh of Iyyar\nthe ark saw grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܲܝܢܵܐ","severity":"info","text":"The dove (ܫܲܝܢܵܐ) is the dove sent by Noah to test the abatement of the flood; Narsai here treats it as a messenger bearing a letter (ܐܸܓܲܪܬܼܵܐ) confirming God's promise.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܠܵܬܼ ܙܲܒܼܝ̈ܢ ܢܸܦܩܲܬ̤ ܝܵܘܢܵܐ","severity":"info","text":"The threefold sending of the dove echoes Genesis 8:8–12, where Noah sends out a dove three times to see if the waters have receded.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܒܵܬܲܪ ܫܸܬܼܡܵܐܐ ܠܚܲܝ̈ܝ ܢܘܿܚ","severity":"info","text":"The 150 days (ܫܸܬܼܡܵܐܐ ܠܚܲܝ̈ܝ) correspond to the five months the flood waters prevailed according to Genesis 7:24; Narsai places the exit at the end of the following year.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܲܪܚܵܐ ܕܲܬܼܪܹܝܢ ܚܒܲܫ݂ ܐܸܢܘܿܢ","severity":"info","text":"The passage frames the flood narrative with an inclusio: the ark is shut in Iyyar (ܐܝܼܵܪ) and opened in Iyyar, emphasizing the cyclical mercy of God.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܒܼܪܬ̤ ܐܸܢܘܿܢ ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The ark (ܩܸܒܼܪܬ̤) is personified as receiving Noah's righteousness; this reflects a Syriac exegetical tradition where the ark is a type of the church or a vessel of salvation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܚ̣ܙܵܐ ܠܲܐܪܥܵܐ ܠܐܲܪܥܵܐ' may be a dittography or an emphatic repetition; the translation renders it as 'saw the earth, the earth'.","The date 'on the twenty-seventh of Iyyar' for the ark seeing grace is not in the biblical account and may reflect a local liturgical or calendrical tradition."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ܒܐܝܼܪܵܐ ܥܲܒܼܕܹܗ ܠܛܵܘܦܵܢܵܐ:\nܒܐܸܣܘܿܟܼ̈ܣܹܐ ܕܝܲܒܿܝܫܘܼܬܼܵܐ. :ܕܕܲܠܡܵܐ ܢܸܪܢܘܼܢ ܡܲܪ̈ܵܚܹܐ\nܕܣܲ[ܝܐ]ܘܼܬܼ ܡܸܛܪܐ ܓܸܕܼܫܲܬ̤. :ܒܐܝܼܪܵܐ ܥܲܒܕܵܗ̇ ܠܡܸܦܲܩܬܼܵܐ\nܒܝܲܪܚܵܐ ܕܦܲܐܹܐ ܘܲܡܨܲܒܲܬܼ. :ܕܒܲܚܚܙܵܬܼܵܐ ܕܙܲܪܥܵܐ ܘܦܹܐܪܹ̈ܐ\nܢܚܲܕܹܐ ܠܒܵܐ ܕܲܡܥܵܩܹ̈ܐ. :ܐܹܝܘ ܥܘܼܡ̣ܩܵܐ ܕܥܘܼܬܼܪܵܐ ܪܲܒܼܐ\nܕܚܸܟܼܡܘܬܹܗ ܕܐܲܠܵܗ ܟܠܵܐ. :ܕܲܡܛܝܸܒܼ ܠܹܗ ܬܘܼܩܵܢܹܗ\nܙܲܒܼܢܵܐ ܦܐܹܐ ܠܲܢܚܵܝܹܗ. :ܒܢܝܼܣܵܢ ܬܲܩܸܢ ܒܸܪ̈ܝܵܬܼܵܐ\nܘܨܲܒܬܼܗ̇ ܠܲܐܪܥܵܐ ܒܐܝܼ̈ܠܵܢ̣ܐ. :ܘܐܸܫܟܲܚܘ ܐ̄ܢܵܫ̈ܐ ܘܚܲܝܘ̈ܬܼܵܐ\nܓܢܘܿܢܵܐ ܕܲܦܐܹܐ ܘܲܡܨܲܒܲܬܼ. :ܒܐܝܼܪܵܐ ܦܲܬܼܚܵܗ̇ ܠܩܹܒܼܘܼܬܼܵܐ\nܒܝܲܪܚܵܐ ܕܐܲܚܕܵܗ̇ ܒܲܐܦܝ̈ܗܘܿܢ. :ܘܛܲܝܸܒܼ ܦܬܼܘܿܪ ܬܘܼܪܣܵܝܵܐ\nܙܲܒܼܢܵܐ ܦܲܐܝܵܐ ܩܕܵܡܲܝܗܘܿܢ. :ܒܢܝܼܣܵܢ ܐܲܦܩܵܗ̇ ܡ̣ܢ ܡܸܨܪܹܝܢ\nܠܲܟܼܢܘܼܫܬܵܐ ܕܒܹܝܬܼ ܝܼܣܪܹܵܝܠ. :ܘܢܩ̣ܫ ܠܗ̇ ܓܢܘܿܢܵܐ ܒܕܲܒܪܐ\nܘܓܼܕܠ ܠܵܗ̇ ܟܠܝܼܠ ܗܲܒܵܒܹ̈ܐ. :ܒܢܝܼܣܵܢ ܬܘܼܒܼ ܚܲܕܸܬܼ ܐܸܢܹܝܢ\nܠܒܸܪ̈ܝܵܬܼܵܐ ܒܝܲܕܼ ܪܹܫܝܼܬܲܢ. :ܕܲܒܼܙܲܒܼܢܵܐ ܕܬܲܩܸܢ ܐܹܢܝܢ\nܢܚܲܕܬܼ ܚܘܼܒܵܠ ܬܘܼܩܵܢܗ. :ܒܙܲܒܼܢܵܐ ܦܨܝܼܚܵܐ ܐܵܦ ܨܹܝܕ ܢܘܚ\nܫܲܡܠܝܼ ܘܲܓܼܡܲܪܨ ܒܼܝܵܢܹܗ\n:ܘܐܲܦܩܹܗ ܒܝܲܪܚܵܐ ܕܗܲܒܵܒܹ̈ܐ\nܘܚܲܕܝܼ ܥܲܡܹܗ ܠܟܼܠ ܡܕܡ. :ܢܦ݂ܲܩܘ ܗ̄ܘ̣ܵܘ ܟܠ ܓܸܢܣܝܼ̈ܢ ܥܲܡ ܢܘܚ\nܘܕܲܝܲܪܘ ܥܲܡܹܗ ܥܲܠ ܐܲܪܥܵܐ. :ܘܩܲܪܸܒܼ ܡܸܢܗܘܿܢ ܪܹܫܝܼܬܼܵܐ\nܠܪܸܡܙܵܐ ܕܲܢܛ݂ܲܪ ܚܲܝܲܝ̈ܗܘܿܢ. :ܒܢ̣ܵܐ ܢܘܿܚ ܡܲܕܸܒܲܚ ܨܒܼܝܵܢܵܐ\nܘܐܲܣܸܩ ܕܸܒܼܚܹ̈ܐ ܕܬܲܪܥܘܼܬܼܵܐ. :ܘܩܲܒܸܿܠ ܕܒܼܚܹܗ ܒܵܪܘܿܝܵܐ\nܥܲܡ ܛܘܼܝܵܒܼܵܐ ܕܨܒܼܝܵܢܹܗ. :ܐܲܪܚܼܝ ܪܚܝܵܐ ܕܲܣܘܵܬܼܵܐ\nܐܝܼܬܼܝܵܐ ܕܠܵܐ ܣܢܝܼܩ ܥܲܠ ܡܸܕܡ.","english":"He made the ark a sign of the flood.  \nWith the keys of dryness, lest the wandering ones  \nof the season of rain should happen. He made the ark an exit  \nin the month of fruits and produce,  \nso that by the sight of seed and fruits  \nhe might gladden the heart of the afflicted. O the depth of the great wealth  \nof the wisdom of God, all of it! For he prepared its season:  \na beautiful time for its inhabitants. By Jesus, he fixed the creatures  \nand settled the earth on its foundations. And men and beasts found  \na haven of fruits and produce. In the month, he opened the grave  \nin the month that took them in its face. And he set a beautiful table,  \na fair time before them. By Jesus, he brought it out from Egypt  \nto the treasure-house of the house of Israel. And he fixed for it a haven in the wilderness  \nand adorned it with a crown of flowers. By Jesus, again he renewed the sign  \nfor the creatures through the beginning,  \nso that at the time of fixing the sign  \nhe renewed the destruction of its season. With a joyful time, also the hunt of Noah  \nwas completed and finished in its season,  \nand he brought it out in the month of flowers,  \nand he rejoiced with him over everything. All the families went out with Noah  \nand dwelt with him on the earth. And the beginning offered from them  \nto the sign that preserved their lives. Noah sought to offer a sacrifice  \nand offered up offerings of intention. And the Creator accepted his sacrifice  \nwith the good pleasure of his will. He loosed the mill of the foundation,  \nthe being that does not pass over anything.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܐܝܼܪܵܐ","severity":"info","text":"The Syriac term ܒܐܝܼܪܵܐ (b-ayrā) means 'by/with the sign' or 'as a sign,' derived from ܐܝܼܪܵܐ (ʾīrā, 'sign, omen'). Narsai uses it to frame the ark typologically as a prophetic symbol of the flood and salvation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܝܼܣܵܥ","severity":"info","text":"The repeated phrase ܒܢܝܼܣܵܥ (b-Īsāʿ, 'by Jesus') is a Christological insertion not found in the Genesis flood narrative. Narsai typologically links the ark to Christ, echoing New Testament themes (e.g., 1 Pet 3:20–21) where the ark prefigures salvation through Christ.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܸܨܪܹܝܢ","severity":"info","text":"The reference to Egypt (ܡܸܨܪܹܝܢ, Meṣrēn) and the 'treasure-house of the house of Israel' (ܒܹܝܬܼ ܝܼܣܪܹܵܝܠ) likely alludes to the Exodus tradition, where the ark is metaphorically brought from Egypt to the Promised Land, reflecting Narsai's typological exegesis linking the flood to salvation history.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܢܝܼܣܵܥ ... ܬܘܼܒܼ","severity":"info","text":"The passage uses a tripartite structure with the refrain 'By Jesus' (ܒܢܝܼܣܵܥ) repeated three times, each introducing a new typological layer: fixing creation, bringing the ark from Egypt, and renewing the sign. This mirrors the threefold dove motif in the previous passage.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܠܡܵܐ ܢܸܪܢܘܼܢ ܡܲܪ̈ܵܚܹܐ","severity":"caution","text":"The phrase ܕܲܠܡܵܐ ܢܸܪܢܘܼܢ ܡܲܪ̈ܵܚܹܐ ('lest the wandering ones') is textually uncertain; the word ܢܸܪܢܘܼܢ may be corrupt or a hapax. The translation 'wandering ones' is conjectural, possibly referring to rains or chaotic forces, but the exact sense is ambiguous.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'wandering ones' (ܡܲܪ̈ܵܚܹܐ) is unclear; it may refer to destructive rains or demonic forces. The term 'grave' (ܩܹܒܼܘܼܬܼܵܐ) for the ark is a deliberate paradox, but its exact theological nuance is open. The 'mill of the foundation' (ܪܚܝܵܐ ܕܲܣܘܵܬܼܵܐ) in the final line is obscure, possibly a metaphor for cosmic order or the cycle of time."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":":ܘܐܸܬܿܬܿܢܝܼܚ ܡ̣ܢ ܚܸܡܵܬܼܵܐ ܕܪܘܼܓܼܙܹܗ\nܟܝܵܢܵܐ ܕܡܡܬܼܘܿܡ ܠܵܐ ܪܵܓܸ̇ܙ. :ܠܵܐ ܠܲܡ ܐܵ[...]ܣܸܦ ܠܲܡܠܵܛܗ̇\nܠܐܲܪܥܵܐ ܡܸܛܠ ܒܲܪܢܵܫܵܐ. :ܕܝܵܕܼܵܥ̇ ܐ̄̈ܢܵܐ ܕܣܝܼܡ ܗ̄ܘ̣ ܝܲܨܪܹܗ\nܥܲܠ ܒܝܼܫܬܿܐ ܡ̣ܢ ܥܲܠܝܘܼܬܹܗ. :ܘܡܟܹܝܠ ܟܠܗܘܿܢ ܝܵܘ̈ܡܵܬܼܵܐ\nܙܲܪܥܵܐ ܚܸܨܕܵܐ ܘܥܲܠ̈݁ܠܬܐ. :ܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ ܟܲܕܼ ܪܵܕܼܝ̇ܢ\nܒܛܘܼܟܵܣܵܐ ܕܫܘܼ ܚ̈ܠܵܦܲܝܗܘܿܢ. :ܒܲܪܟܵܗ̇ ܠܲܐܪܥܵܐ ܒܫܘܼܚ̈ܠܵܦܹܐ\nܟܲܕܼ ܝܵܗܒܵܐ ܦܹܐܪܹ̈ܐ ܠܐܢܵܫ̈ܐ. :ܘܠܐ̄ܢܵܫ̈ܐ ܒܲܪܸܟ ܐܸܢܘܿܢ\n:ܒܒܛܢܵܐ ܘܝܲܠܕܐ ܕܝܘܼܒܵܠܵܐ\n:ܕܚܠܲܬܼܟܼܘܿܢ ܐܲܪܡܵܐ ܥܲܠ ܟܠ\nܥܲܠ ܚܲܝܘܵܬܼ̈ܐ ܘܲܒܼܥܝܼܪܵܐ. :ܘܲܒܼܢܝܼܪܵܐ ܕܫܘܼܠܛܵܢ ܐܢܵܫܵܐ\nܐܹܟܕܘܢ ܕܹܝܢ ܟܠܹܗܘܿܢ ܓܸܢܣܹ̈ܐ. :ܘܥܲܡ ܒܘܼܪ̈ܟܵܬܼܵܐ ܕܲܒܼܝܠܕܐ\nܘܫܘܼܠܛܵܢܵܐ ܕܥܲܠ ܟܠ ܡܸܕܼܡ. :ܐܲܠܸܦ ܐܸܢܘܿܢ ܐܲܝܟ ܥܸܣܒܵܐ\nܢܹܐܟܼܠܘܼܢ ܒܸܣܪܵܐ ܕܚܲܝܘ̈̇ܬܼܵܐ. :ܚܵܘܝܼ ܐܸܢܘܿܢ ܦܘܼܪܫܵܢܵܐ\nܕܐܲܝܟܲܢ ܢܸܟܿܣܘܢ ܚܝܘ̈ܬܐ. :ܕܡܐ ܕܐܸܫܕܘ ܕܡܗܹܝܢ ܒܐܪܥܵܐ\nܢܸܐܟܼܠܘܼܢ ܗܵܝܕܹܝܢ ܦܲܓܼܪ̈ܲܝܗܘܿܢ\n:ܕܡܵܐ ܠܲܡ ܒܲܠܚܘܲܕܼ ܠܵܐ ܬܹܐܟܼܘܿܠ\nܕܲܕܼܡܵܐ ܢܲܦ̣ܫܵܐ ܗ̄ܘ̣ ܕܲܒܼܥܝܼܪܵܐ. :ܠܵܐ ܬܹܐ ܟܼܘܿܠ ܒܸܣܪܐ ܘܢܲܦ̣ܫܵܐ\nܕܠܵܐ ܬܸܬܼܚܲܝܲܒܼ ܒܲܬܼܒܲܥܬܼܵܐ. :ܠܵܐ ܝܵܕܼܥܝܼܢ ܗ̄ܘ̣ܵܘ ܩܲܕܼܡ̈ܝܹܐ\nܠܡܹܐܟܲܠ ܒܸܣܪܵܐ ܕܚܲܝܘ̈ܬܼܵܐ. :ܥܕܲܡ̇ܐ ܕܓܠ̣ܵܐ ܦܘܼܩܕܵܢܵܐ\nܠܢܘܚ ܕܐܟܼܘܠ ܘܐܟܢ ܐܸܟܠ. :ܢܵܡܘܿܣܵܐ ܗܘ̤ܵܐ ܫܘܼܘܕܵܝܵܐ\nܕܣܵܐܸ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܟܼܝܵܢܵܐ. :ܘܐܸܠܘܼ ܝܲܕ ܥܘܼܗܝ ܩܲܕܼܡ̈ܝܬܐ\nܢܘܚ ܝܲܬܿܝܼܪ ܢܛ̇ܪ ܗܘ̣ܐ ܠܹܗ. :ܒܗܵܕܹܐ ܕܣܵܡ̣ ܠܹܗ ܢܵܡܘܿܣܵܐ\nܚܵܘܝܼ ܕܚܕܬܼܵܐ ܗ̄ܘ̣ ܢܵܡܘܿܣܵܐ. :ܘܐܸܠܘܼ ܣܝܼܡ ܗ̄ܘ̣ܵܐ ܠܩܲܕܼܡ̈ܝܐ\nܠܵܐ ܡܚܲܕܬ ܗ̄ܘ̣ܵܐ ܠܲܩܝܵܡܹܗ܀","english":"He withdrew from the heat of his wrath,\na sign that he would never again be angry. He did not [...] complete his curse\nupon the earth because of humanity. For he knew the signs that his creation was set\nupon evil from his height. And from then on, all the days,\nseed, harvest, and seasons: summer and winter, as they run\nin the cycle of their changes. He blessed the earth with changes,\nas it gives fruits to men. And he blessed men to go forth\nwith the womb and birth of offspring.\nHe cast your confusion upon all,\nupon animals and cattle. And the cattle over which man had dominion,\nall the species, moreover, were gathered. And along with the blessings of birth\nand dominion over everything, he taught men, like grass,\nto eat the flesh of animals. He showed men the distinction\nof how to cover the animals. When they shed blood on the ground,\nthen they would eat their bodies.\nThat they should not eat alone, lest\nthe blood and soul of the cattle be consumed. Do not eat flesh and soul,\nlest you be held liable in the pursuit. The ancients did not know\nto eat the flesh of animals, until the command was revealed\nto Noah, who ate and caused others to eat. It was a new law\nthat he established for the covenant. And if it had been for the earlier ones,\nNoah would have kept more for himself. By this, he established the law,\nshowing that it is a new law. And if it had been established for the ancients,\nhe would not have renewed his covenant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܸܬܿܬܿܢܝܼܚ ܡ̣ܢ ܚܸܡܵܬܼܵܐ ܕܪܘܼܓܼܙܹܗ","severity":"info","text":"The opening line describes God withdrawing from wrath, a key theme in Narsai's portrayal of divine mercy after the flood.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ","severity":"info","text":"The Syriac term ܢܵܡܘܿܣܵܐ (nāmōsā) means 'law' or 'ordinance,' here referring to the new dietary law given to Noah, distinct from earlier practice.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܘܚ","severity":"info","text":"The passage echoes Genesis 9:3–4, where God blesses Noah and his sons, and the permission to eat meat after the flood, though not explicit in the biblical text.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ ܫܘܼܘܕܵܝܵܐ","severity":"info","text":"Narsai presents the permission to eat meat as a 'new law' (ܢܵܡܘܿܣܵܐ ܫܘܼܘܕܵܝܵܐ), reflecting Syriac exegetical traditions that Noah instituted post-diluvian regulations.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܠܘܼ ܝܲܕ ܥܘܼܗܝ ܩܲܕܼܡ̈ܝܬܐ","severity":"info","text":"The passage uses a conditional structure ('if it had been for the earlier ones') to contrast Noah's new law with antediluvian practice, emphasizing innovation.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܵܐ ܠܲܡ ܐܵ[...]ܣܸܦ","severity":"caution","text":"The Syriac text has a lacuna at ܐܵ[...]ܣܸܦ, making the precise verb uncertain; the English draft supplies 'complete' but the original may differ.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in ܐܵ[...]ܣܸܦ leaves the exact action of God's curse incomplete; the reading 'complete' is conjectural.","The phrase ܕܣܵܐܸ̇ܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܠܲܟܼܝܵܢܵܐ could be read as 'he established for the covenant' or 'he established for the assembly,' depending on vocalization."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":":ܒܥܸܠܲܬܼ ܩܸܛܠܵܐ ܕܚܲܘ̈ܬܼܵܐ\nܙܲܗܲܪ ܐܸܢܘܿܢ ܡ̣ܢ ܩܸܛܠܵܐ. :ܕܐܲܝܢܵܐ ܕܩܵܛܸ̇ܠ ܒܲܪ ܢܵܫܵܐ\n:ܚܠܵܦ ܐ̄ܢܵܫܵܐ ܕܡܹܗ ܢܸܬܼ ܐܫܸܕܪ\n:ܨܲܠܡܵܐ ܗ̄ܘ̣ ܐܢܵܫܵܐ ܕܒܼܵܪܘܿܝܹܗ\nܘܡܵܪܵܐ ܕܟܼܠܗܹܝܢ ܒܸܪ̈ܝܵܬܼܵܐ. ܟܲܠܦܘܼܬܼ ܪܲܒܿܘܼܬܼ ܐܝܼܩܵܪܹܗ:\nܩܲܫܝܵܐ ܬܒܲܥܬܼܵܐ ܕܩܵܘܿܠܹܗ. :ܢܵܡܘܣܹ̈ܐ ܚܲܕܼܬܹ̈ܐ ܣܵܡ̣ ܠܹܗ\nܪܲܒܵܐ ܓܡܝܼܪܵܐ ܠܬܲܠܡܝܹܕܗ. :ܘܲܟܼܬܼܒ̣ ܐܸܢܘܿܢ ܥܲܠ ܠܸܒܹܿܗ\nܒܩܢܝܵܐ ܪܸܡܙܵܐ ܕܨܒܼܝܵܢܹܗ. :ܥܲܠ ܬܘܼܒܼ ܥܲܡܹܗ ܒܩܲܝܵܡܵܐ\nܘܫܲܪܪܹܗ ܠܫܲܝܢܵܐ ܒܡܵܘܡ̈ܬܐ. :ܕܠܵܐ ܬܘܼܒܼ ܐܸܥܛܹܐ ܡ̣ܢ ܐܲܪܥܵܐ\nܠܐ̄ܢܵܫ̈ܐ ܒܡ̈ܝܐ ܕܛܵܘ ܦܢܵܐ. :ܗܵܕܹܐ ܗ̣̄ܝ ܐܵܬ̤ܵܐ ܕܲܩܝܵܡܵܐ\n:ܕܲܡܩܝܼܡ ܐ̄ܢܵܐ ܒܲܝܢܲܝ ܠܐܲܪܥܵܐ\n:ܚܙܵܬܐ ܕܩܸܒܬܵܐ ܡܸܬܼܚܲܙܝܵܐ\nܡܸܨܥܲܬܼܡ̈ܝܐ ܕܒܲܥܵܢ̈ܢܹܐ. :ܐܝܬܹܝܗ̇ ܗ̄ܘ̣ܵܬܼ ܗܵܕܹܐ ܐܵܬ̤ܵܐ\nܥܲܡ ܬܘܼܩܵܢܵܐ ܕܟܼܠ ܡܸܕܡ. :ܘܠܵܐ ܨܒ̣̰ܵܐ ܚܘܝܗ̇ ܠܩܲܕܼܡ̈ܝܹܐ\nܥܕܲ ܡܵܐ ܕܲܓܼܠ̣ܵܗ̇ ܒܝܵܘܡܲܝ̈ ܢܘܿܚ. :ܠܢܘܿܚ ܝܲܗܪܵܐ ܒܐܵܬ̤ܵܐ ܕܫܲܝܢܵܐ\nܕܬܸܗܘܹܐ ܥܕܲܡܵܐ ܠܫܘܼܠܡܵܐ. :ܕܡܵܐ ܕܚܵܙܹ̇ܝܢ ܠܵܗ̇ ܡܵܝܘ̈ܬܼܵܐ\nܢܸܬܼܒܲܝܐܸܘܢ ܒܐܵܬ̤ܵܐ ܕܫܲܝܢܵܐ. :ܚܲܟܸܿܡ ܐܸܢܘܿܢ ܠܦܫܝ̈ܛܹܐ\nܒܢܵܡܘ̈ܣܹܐ ܚܲܕܼܬܹ̈ܐ ܕܲܟܼܬܲܒܼ. :ܘܐܲܩܢܝܼ ܐܸܢܘܿܢ ܒܘܼܝܵܢܵܐ\nܠܡܸܦܠܲܚ ܠܲܐܪܥܵܐ ܒܝܲܐܪܼܐ. :ܫܲܪܝܼ ܠܲܡ ܢܘܿܚ ܒܲܥܒܼܵܕܵܐ\nܘܲܢܨܒ̣ ܟܲܪܡܵܐ ܘܝܲܗ̣ܒܼ ܦܹܐܪܹ̈ܐ. :ܘܐܸܫܬܝܼ ܡ̣ܢ ܚܲܡܪܹܗ ܘܲܪܘܝܼ\nܘܲܛܥ̣ܵܐ ܒܵܗ̇ ܒܚܲܕܼܬܘܼܬܼ ܚܲܝܠܹܗ. :ܠܵܐ ܫܩܝܼܠ ܗ̄ܘ̣ܵܐ ܠܹܗ ܢܸܣܝܢܗ\nܕܡܲܦܗܹܐ ܫܸܩܝܹܗ ܠܪܸܥܝܵܢܵܐ. :ܘܠܵܐ ܝܵܕܥ̇ ܗ̄ܘ̣ܵܐ ܕܐܲܝܟܲܢܵܐ\nܡܸܬܼܚܲܫܚܝܼܢ ܒܹܗ ܫܵܬܿܘܵܝܵܘ̈ܗܝ. :ܐܸܫܬܝܼ ܢܘܚ ܘܲܛ̣ܥܵܐ ܢܲܦ̣ܫܹܗ\nܘܐܲܙ ܠܹܗ ܚܲܡܪܵܐ ܠܝܲܩܝܼܪܵܐ.","english":"On account of the slaying of the beasts, Enoch refrained from killing. For the one who kills a human being, in place of the human being from him a curse was sent. He is the image of the human being of his Creator, and the Lord of all creatures. The great severity of his word: he established new laws for his perfect disciple, and Enoch inscribed upon his heart a clear sign of his will. Again, with his people in a covenant, he confirmed the oath with a rainbow: that he would no longer be angry with the earth, nor with human beings by the waters of the flood. This is the sign of the covenant that a human being establishes between himself and the earth. A visible sign of the bow seen in the midst of the clouds: this sign existed with the power of everything. And he did not wish to show it to the ancients until the days of Noah, when it was revealed. To Noah he gave a sign of the rainbow, that it would be until the end. So that when the waters see it, they would be terrified by the sign of the rainbow. Enoch instructed the simple with the new laws that he wrote. And Enoch established a command to cultivate the earth with a plow. Noah began the work, and planted a vineyard, and it gave fruit. And he drank from his wine and became drunk, and erred in the newness of his strength. He did not take heed of his secret, that his drunkenness would disturb his mind. And he did not know how his drinking companions would be equipped by it. Noah drank and lost himself, and the wine went to the honorable one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܲܝܵܡܵܐ","severity":"info","text":"The Syriac term qyāmā (covenant) here refers to the divine promise symbolized by the rainbow, a key motif in Narsai’s typological reading of the flood narrative.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܲܝܢܵܐ","severity":"info","text":"The rainbow (šayʿā) as a sign of the covenant echoes Genesis 9:13–17, where God sets the bow in the clouds after the flood. Narsai interprets it as a perpetual token of divine restraint.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܸܢܘܿܢ","severity":"info","text":"Enoch (Henoch) is portrayed as a pre-diluvial sage who inscribes laws and the sign of the rainbow, anticipating Noah. This reflects the Enochic tradition (1 Enoch) influential in Syriac Christianity.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܪܡܵܐ","severity":"info","text":"Noah’s planting of a vineyard and his subsequent drunkenness parallels the Genesis 9:20–21 account, but Narsai adds a moralizing note on the loss of self-control, typical of Syriac ascetic exegesis.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܵܬ̤ܵܐ","severity":"info","text":"The passage moves from Enoch’s covenant (sign of the rainbow) to Noah’s agricultural and viticultural work, linking the two patriarchs through the motif of divine signs and human fallibility.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܝܲܩܝܼܪܵܐ' (to the honorable one) is ambiguous: it may refer to Noah himself (as a title) or to a figure of authority; the reading taken is that it refers to Noah, consistent with the narrative."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܘܲܐܲܗܠܲܬ̤ ܒܹܗ ܡܲܪܵܚܘܼܬܼܵܐ\nܕܨܸܒܼܝܵܢܹܗ ܕܚܵܡ ܙܲܠܝܠܵܐ. :ܠܵܛܹܗ ܟܹܐܢܵܐ ܠܡܲܪܚܵܐ\nܥܲܠ ܕܐܲܗܸܠ ܒܹܗ ܕܠܵܐ ܟܘܼܚܵܕܼ. :ܘܟܲܕܼܢܹܗ ܒܢܝܹܪܵܠܐ ܕܥܲܒܼܕܘܼܬܼܵܐ\nܕܲܢܕܲܚܸܠ ܒܹܗ ܠܲܐ̄ܚܪ̈ܵܢܹܐ. :ܒܠܵܘ̈ܛܵܬܼܵܐ ܕܨܝܕܼ ܡܲܪ̈ܚܹܐ\nܐܲܫܪܝܼ ܩܸܢܛܵܐ ܒܣܲܓ̈ܝܼܠܹܐ. :ܕܠܵܐ ܢܸܗܘܘܿܢ ܐܲܝܟ ܚܵܡ ܠܝܼܛܵܐ\nܘܢܸܗܘܘܿܢ ܠܝܼܛܹ̈ܐ ܒܲܕܼܡܘܼܬܹܗ. :ܠܵܘ ܒܲܟܼܝܵܢܵܐ ܐܣܪܵܬܹܗ\nܠܥܲܒܼܕܼܘܼܬܼܵܐ ܡܸܠܲܬܼ ܟܹܐܢܵܐ. :ܠܲܝܬܿ ܥܲܒܼܕܘܼܬܼܵܐ ܒܲܕܝܵܢܵܐ: ܐܸܠܵܐ ܕܒܝܼܫܘܼܬܼ ܨܒܼܝܵܢܵܐ\n:ܨܒܼܝܵܢܹܗ ܕܚܵܡ ܒܲܘܲܚ ܒܹܗ\n:ܒܝܲܩܝܼܪܵܐ ܕܲܛܥ̣ܵܐ ܒܚܡܪܹܗ\n:ܘܥܲܒܼܕܹܗ ܐܵܬ̤ܵܐ ܠܡܲܪ̈ܚܹܐ\nܕܢܸܬܼܟܲܐܪ̈ܘܼܢ ܡ̣ܢ ܝܲܩܝܼܪܹ̈ܐ. :ܪܫ̣ܡ ܒܵܪܘܿܝܵܐ ܬܲܫܥܝܼܬܹܗ\nܕܢܘܚ ܝܲܩܝܼܪܐ ܕܐܸܬܼܦܲܪܣܝܼ. :ܕܲܢܚܸܟܸܿܡ ܒܹܗ ܠܝܵܕܘ̈ܥܹܐ\nܕܠܵܐ ܢܸܬܼܓܲܢ̄ܒܿܪܘܼܢ ܥܲܠ ܚܲܡܪܵܐ. :ܥܲܡ ܕܲܟܼܝܘܼܬܼܵܐ ܕܗܲܕܵܡܵܘ̈ܗܝ\nܪܫ̣ܡ ܛܘܼܥܝܲܝ ܕܲܛܥ̣ܵܐ ܒܚܲܡܪܵܐ. :ܕܢܲܣܓܿܐ ܢܙܲܗܲܪ ܕܲܒܼܛܟܼܣܵܐ\nܢܸܬܼܚܲܫܚܘܼܢ ܒܹܗ ܫܵܬܘܼܝܵܘ̈ܗܝ. :ܚܵܘܝܼ ܕܲܫܘܐ ܠܓܸܠܝܢܐ\nܕܢܛܪ ܫܲܦܝܘܬܼ ܪܸܥܝܵܢܵܐ. :ܕܲܢܚܲܦܸܛ ܒܹܗ ܠܲܕܼܟܼܝ̈ܐ\nܕܬܸܫܪܐܹܒܗܘܿܢ ܡܸܠܲܬܼ ܚܲܝܹ̈ܐ. :ܪܫܲܡ ܠܲܢ ܙܵܟܼܘܼܬܼ ܚܘܼܡܵܣܵܢܹܗ\nܕܲܟܼܡܵܐ ܥܲܙܝܼ ܥܲܡ ܒܝܼܫܹ̈ܐ. :ܕܠܵܐ ܐܸܫܬܲܕܲܠ ܠܲܢܚ̈ܝܹܐ\nܒܥܸܢܝܵܢܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ. :ܢܛܪܹܗ ܒܡܝ̈ܐ ܕܡ̇ܡܘܿܠܵܐ\nܘܥܒܼܕܗ ܚܠܵܦܬܐ ܠܲܒܼܪܝܼܬܼܵܐ. :ܘܫܲܝܢܵܗ̇ ܠܲܐܪܥܵܐ ܨܵܕܝܼܬܼܵܐ\nܒܗܲܠܥ̈ܬܼܵܐ ܕܝܘܼܒܵܠ ܓܸܢܣܹܗ. :ܐܲܦܩܹܗ ܡ̣ܢ ܓܵܘ ܩܹܒܼܘܬܼܵܐ\nܘܣܬܿܪܵܗ̇ ܡܸܢܹܗ ܠܩܹܒܼܘܼܬܼܵܐ. :ܕܠܵܐ ܢܸܛܥܘܢ ܒܵܗ̇ ܝܠܕ̈ܬܗ\nܘܢܸܩܪܘܼܬܵܗ̇ ܒܫܸܡ ܐܲܠܵܗܵܐ. :ܒܗܵܕܐ ܬܸܢܘܲܝ ܣܬܪܬܼܗ̇\nܟܹܐܢܘܼܬܼܵܐ ܡ̣ܢ ܚܲܙ̈ܝܹܐ.","english":"And the curse of Ham's contemptible will brought forth drunkenness. The curse of the vine was for drunkenness upon the one who drank without measure. And his drunkenness in the service of servitude made him tremble before others. With the curses of the drunken, he placed an end among the multitudes. That they might not be like the accursed Ham, and that they might be accursed in his likeness. Not by the vine was his servitude bound, but by the word of the curse. There is no servitude in the vine, except by the evil will. Ham's will was revealed in it, by the heavy one who erred through his wine, and made it a sign for the drunken, that they might be troubled by the heavy ones. The Creator inscribed his history, of the heavy spirit that was dispersed. That he might make known to the knowers that they should not be overcome by wine. Along with the purity of his members, he inscribed the errors of the one who erred through wine. That the warning of the cup might increase, that his drinkers might be equipped by it. Show that it is equal to the revelation that preserves the purity of thought. That he might urge the pure to the word of life by it. He inscribed for you the victory of his violence, how he fought fiercely with the evil ones. That he might not strive for life in the petition of his people. He preserved it in the waters of baptism and made it a substitute for creation. And he watered the thirsty earth with the sprinklings of the flood of his kind. He brought him out from within the tomb and hid the tomb from him. That his children might not err in it, and that they might call it by the name of God. By this, its concealment was hidden, the curse from the seers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܵܚܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܡܲܪܵܚܘܼܬܼܵܐ (marraḥūṯā) means 'drunkenness' or 'intoxication,' here personified as a curse stemming from Ham's will.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܵܡ","severity":"info","text":"Ham (ܚܵܡ) is the biblical figure from Genesis 9:20–27, where he sees Noah's nakedness and is cursed. Narsai elaborates this curse as a paradigm for drunkenness and servitude.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'waters of baptism' (ܡ̈ܝܐ ܕܡܡܘܿܠܵܐ) and 'tomb' (ܩܹܒܼܘܬܼܵܐ) evoke early Syriac typology linking the flood to baptism and the ark to a tomb, common in Narsai's liturgical context.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a curse narrative (Ham's drunkenness) to a typological resolution (baptism and the flood), marking a transition from moral warning to sacramental promise.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The 'curse of the vine' (ܠܵܛܹܗ ܟܹܐܢܵܐ) parallels earlier Syriac exegesis (e.g., Ephrem) that links Noah's curse of Ham to the origin of wine and its dangers.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the heavy one who erred through his wine' (ܒܝܲܩܝܼܪܵܐ ܕܲܛܥ̣ܵܐ ܒܚܡܪܹܗ) is ambiguous: it may refer to Ham or to Noah, as both are associated with wine in the tradition.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the heavy one' (ܝܲܩܝܼܪܵܐ) is unclear: it could be Ham, Noah, or a symbolic figure; the reading takes it as Ham, consistent with the surrounding context.","The phrase 'the curse from the seers' (ܟܹܐܢܘܼܬܼܵܐ ܡ̣ܢ ܚܲܙ̈ܝܹܐ) may mean the curse is hidden from those who see (i.e., the uninitiated) or that the curse originates from the seers (prophets); the translation opts for concealment."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":":ܕܠܐ ܬܸܗܘܸܐ ܥܸܠܲܬܼ ܚܲܝܹ̈ܐ\nܥܸܠܬܼܵܐ ܕܛܘܼܥܝܲܝ ܠܲܐܚܪ̈ܵܢܐ. :ܒܐܲܪܥܵܐ ܣܲܬܼܪܵܗ̇ ܠܩܹܒܼܘܼܬܼܵܐ\nܒܛܲܟܼܣܵܐ ܕܲܣܥ݂ܲܪ ܒܹܗ ܒܡܘܼܫܹܐ. :ܕܝܵܕ̇ܥ ܗ̄ܘ̣ܵܐ ܕܛܵܥܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܒܹܗ\nܒܩܒܼܪܗ ܥܲܡܵܐ ܕܥܸܒܼܪ̈ܝܹܐ. :ܠܹܗ ܦܲܐܝ̈ܢ ܟܠ ܝܼܕܼܥ̈ܬܼܵܐ\nܠܲܐܚܝܼܕܼ ܣܵܟܼܵܐ ܕܟܼܠ ܚܸܟܼܡ̈ܢ. :ܕܠܵܐ ܛܥܝ̈ܢ ܠܵܗ̇ ܠܝܼܕܲܥܬܹܗ\nܗܵܠܹܝܢ ܕܲܗܘ̤̈ܝ ܘܕܲܬܼܝܼ̈ܕܵܢ. :ܩܕܼܵܡ ܟܠ ܡ̣ܕܹܡ ܒܲܕܼܩ ܠܹܗ\nܘܥܲܕܼܠܵܐ ܢܸܗܘܹܐ [ܝܕܲܥ̇] ܟܠ. :ܘܲܡܣܲܝܟܝܼܢ ܠܹܗ ܒܝܼܕܲܥܬܼܵܐ\nܬܘܼܩܵܢܵܘ̈ܗܝ ܥܲܕܼܠܵܐ ܢܸܗܘܘܿܢ. :ܫܵܘܹ̇ܐ ܕܡ̣ܢ ܟܠ ܢܸܫܬܿܒܲܝܝ\nܗܵܘ̇ ܝܵܕܸܘܿܥܵܐ ܕܟܼܠ ܡܸܕܹܡ. :ܟܲܕܼ ܝܵܕܼܵܥ̇ ܒܝܼܫܘܼܬܼ ܝܲܨܪܲܝܢ\nܡܬܲܗܹܐ ܠܲܢ ܒܝܲܕܼ ܥܠܠ̈ܬܐ܀","english":"that it might not be the cause of life,\nthe cause of the error of the latter ones. In the earth he hid the grave,\nin the order which Moses enacted in it. For he knew that they would err in it,\nin his grave, the people of the Hebrews. To him are fitting all knowledges,\nto the one who holds the measure of all wisdom. That his knowledge might not err,\nthese things which are and which are known. Before everything he examined it,\nand the Knower of All weighed it. And he extended it with knowledge,\nhis ordinances until they became. Equal to all is that which is revealed,\nthat Knower of All. When he knew the evil of their nature,\nhe marveled at them through causes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܸܠܲܬܼ ܚܲܝܹ̈ܐ","severity":"info","text":"The phrase 'cause of life' contrasts with the preceding 'cause of error,' playing on the dual potential of the vine (or knowledge) as life-giving or misleading.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܛܲܟܼܣܵܐ ܕܲܣܥ݂ܲܪ ܒܹܗ ܒܡܘܼܫܹܐ","severity":"info","text":"The 'order which Moses enacted' likely refers to the Mosaic law or the arrangement of the Tabernacle, possibly alluding to the burial of Moses (Deuteronomy 34) or the hiding of his grave.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܒܼܪܗ ܥܲܡܵܐ ܕܥܸܒܼܪ̈ܝܹܐ","severity":"info","text":"The 'grave of the people of the Hebrews' may refer to the tomb of Moses, which according to Jewish and Christian tradition was hidden to prevent idolatry, a theme Narsai develops.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܵܕܸܘܿܥܵܐ ܕܟܼܠ ܡܸܕܹܡ","severity":"info","text":"'Knower of All' is a divine epithet, here applied to Moses as a type of Christ or as a figure of perfect wisdom, emphasizing his foreknowledge.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning about error to a praise of Moses' wisdom, using parallel clauses ('he knew... he examined... he extended') to build a rhetorical climax.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܲܗܹܐ ܠܲܢ ܒܝܲܕܼ ܥܠܠ̈ܬܐ","severity":"caution","text":"The final clause 'he marveled at them through causes' is ambiguous: 'them' may refer to the Hebrews or to the ordinances; the Syriac allows both readings.","cites":[{"key":"ed:dsc-98","label":"source edition: On the Flood","url":"https://syriaccorpus.org/98"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'them' in the final line is unclear: it could be the Hebrews or the ordinances.","The phrase 'cause of life' may be ironic, given the preceding curse of the vine."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}