{"slug":"dsc-99","id":"syriac:dsc:dsc-99","title":"On the Miracles of Moses","title_source":"On the Miracles of Moses","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":0.014424},"source":{"registry_id":"syriac:dsc:dsc-99","work_id":"dsc-99","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/99"},"stats":{"passages":22,"english_words":6080,"coptic_letters":0,"source_letters":13097,"commentary_units":126,"commentary_kinds":8,"derived_notes":0,"ambiguities":38,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"dsc-99","abstract":"On the Miracles of Moses is a metrical homily (memra) attributed to Narsai, a prominent East Syriac theologian and poet of the late fifth century. The work retells and interprets Moses' miracles through biblical paraphrase and typological exegesis, linking Old Testament events to Christian doctrines such as resurrection. Surviving in a single East Syriac manuscript with lacunae and a later West Syriac fragment, the text shows signs of liturgical use in East Syriac monastic and cathedral settings, particularly for the Feast of Moses and Holy Week. The edition lacks a full critical apparatus, and readers must consult facsimiles for variant readings.","historical_context":"The work is traditionally dated to the second half of the fifth century CE, the period when Narsai (d. ca. 500) was active in the School of Edessa and later in Nisibis, centers of East Syriac Christianity. The memra reflects the exegetical and rhetorical style of Narsai's known corpus, blending biblical paraphrase with typological interpretation. The Syriac text survives in a single East Syriac manuscript of uncertain date, with marginal corrections, and a later West Syriac fragment. Its transmission is tied to East Syriac monastic and cathedral communities, as evidenced by its citation in later catenae and liturgical readings for the Feast of Moses. The work's attribution to Narsai is traditional but not securely established by manuscript colophons, and its dating relies on stylistic and thematic parallels. The genre of metrical homily (memra) was common in Syriac literature for liturgical and catechetical purposes.","significance":"On the Miracles of Moses exemplifies the typological exegesis characteristic of East Syriac Christianity, linking Moses' miracles to Christological themes. Its liturgical use for the Feast of Moses and Holy Week highlights its role in shaping communal worship and biblical interpretation. The work also provides insight into the rhetorical and poetic techniques of Narsai, a key figure in Syriac theology.","timeline":[{"date":"5th c.","event":"Composition of the memra, traditionally attributed to Narsai (d. ca. 500)."},{"date":"5th–6th c.","event":"Narsai active at the School of Edessa and later in Nisibis."},{"date":"Uncertain","event":"Earliest surviving East Syriac manuscript copied, with lacunae and marginal corrections."},{"date":"Later","event":"West Syriac fragment produced, collated with the East Syriac witness."},{"date":"Medieval","event":"Memra cited in East Syriac catenae and liturgical readings for the Feast of Moses."}],"relations":[{"work":"Narsai's other metrical homilies","relation":"Stylistic and thematic parallels, including typological reversals and resurrection imagery.","key":"","label":null,"url":null},{"work":"Exodus 3 (Burning Bush)","relation":"Biblical source for the memra's central episode.","key":"","label":null,"url":null},{"work":"East Syriac liturgical readings for Holy Week","relation":"Liturgical use of the memra on the fifth day of Passover.","key":"","label":null,"url":null},{"work":"Syriac catenae","relation":"Later citations of the memra in exegetical collections.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Biographical context for the traditional author."},{"key":"wikipedia:East Syriac Rite","label":"East Syriac Rite","url":"https://en.wikipedia.org/wiki/East_Syriac_Rite","reason":"Liturgical tradition in which the memra was used."},{"key":"wikipedia:Typology (theology)","label":"Typology (theology)","url":"https://en.wikipedia.org/wiki/Typology_%28theology%29","reason":"Exegetical method employed in the work."}],"cautions":["Attribution to Narsai is traditional but not securely established by manuscript colophons; dating relies on stylistic and thematic parallels.","The Syriac text survives in a single East Syriac manuscript of uncertain date, with lacunae and marginal corrections.","The edition does not provide a full critical apparatus or translation of variant readings; consult manuscript facsimiles for textual cruces.","The term ܒܣܲܝܵܐ (b-sayyā) is ambiguous, possibly meaning 'in the fire' or 'in the bush,' causing potential confusion in interpretation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000463,"generated":"2026-11-15T03:46:36Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/99"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8601"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-99","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":126,"english_words":6080,"source_letters":20464,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a metrical homily (memra) on Moses' miracles, typical of Narsai's exegetical and rhetorical style. It blends biblical paraphrase with typological interpretation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Narsai (d. ca. 500) is traditional but not securely established by manuscript colophons. The work's dating rests on stylistic and thematic parallels with his known corpus.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single East Syriac manuscript of uncertain date, with lacunae and marginal corrections. The edition collates this witness with a later West Syriac fragment.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra is cited in later East Syriac catenae and liturgical readings for the Feast of Moses, indicating its use in monastic and cathedral settings.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a full critical apparatus or translation of variant readings. Readers should consult the manuscript facsimile for textual cruces.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"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":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:dsc-99":{"label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܓܲܒܼܝܘܼܬܹܗ ܕܡܘܼܫܹܐ: ܘܥܲܠ ܢܘܼܪܵܐ ܕܲܚܙܵܐ\nܡܐܡܪܐ ܕܬܪܒܥܝܢ ܘܬܪܝܢ\nܥܲܠ ܓܲܒܼܝܘܼܬܹܗ ܕܡܘܼܫܹܐ: ܘܥܲܠ ܢܘܼܪܵܐ ܕܲܚܙܵܐ\nܒܣܲܝܵܐ: ܘܥܲܠ ܦܘܼܪܩܵܢܵܐ ܕܝܼܣܲܪ̈ܠܵܝܹܐ\nܘܡܸܬܼܐܡܲܪ ܒܚܲܡܫܵܒܿܫܲܒܵܐ\nܕܦܸܨܚܵܐ\nܥܘܼܢܵܝܵܐ\nܒܪܝܼܟ ܕܲܒܸܩܸܛܠܹܗ ܩܲܛܠܹܗ ܠܡܵܘܬܵܐ: ܘܢܲܚܡܹܗ ܠܲܟܼܝܵܢܲܢ\n:ܒܝܘܿܡ ܢܘܼܚܵܡܹܗ: ܐܲܚܲܝ̈\n:ܚܙܵܬܼܵܐ ܚܕܲܬܵܐ ܚܙ̣ܵܐ ܒܲܪ ܥܲܡܪܲܡ ܥܲܠ ܪܹܫ ܛܘܼܪܲܐ\nܢܘܼܪܵܐ ܒܣܲܢܝܵܐ ܘܣܲܢܝܵܐ ܒܢܘܼܪܵܐ ܘܠܵܐ ܝܵܩܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܀ :ܟܝܵܢܵܐ ܪܲܦܝܵܐ ܚܙ̣ܵܐ ܟܲܕܼ ܩܵܐܹ̇ܡ ܒܦܘܼܡ ܝܵܩܹ̇ܕܼܬܵܐ\nܘܠܵܐ ܢܵܟܼ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܚܲܡܝܼܡܘܼܬܼܵܗ̇ ܠܪܲܛܝܼܒܼܘܼܬܹܗ ܀ :ܐܲܝܟ ܐܲܪܝܘܿܬܼܵܐ ܦܬܼܝܼܚ ܗ̄ܘ̣ܵܐ ܦܘܼܡ̇ܗ̇ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ\nܘܣܲܢܝܵܐ ܩܕܼܵܡܹܝܗ̇ ܒܲܕܡܘܼܬܼ ܐܘܼܟܼܠܵܐ ܘܠܵܐ ܩܵܪܒܵܐ ܠܹܗ ܀ :ܫܝܘܿܠ ܒܵܠܲܥܬܼܵܠܐ ܕܲܟܼܡܸܵܐ ܕܐܵܟܼ̇ܠܵܐ ܬܘܼܒܼ ܡܸܬܼܝܲܥܢܵܐ\n:ܗܘ̤ܵܬܼ ܨܲܝܵܡܬܵܐ ܒܛܘܼܪܵܐ ܕܚܘܿܪܝܼܒܼ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\n:ܒܠܝܼܠܲܬܼ ܛܲܟܼܣܵܐ ܕܲܫܘܸܐ ܠܵܗ̇ ܟܠ ܠܪܲܒܿܘܼܬܼ ܟܲܪܣܵܗ̇\nܛܲܟܼܣܵܐ ܢܸܛܪܲܬ̤ ܩܕܲܡ ܓܸܠܝܵܢܵܐ ܐܲܠܵܗܵܐ ܀ :ܐܲܠܵܗܵܐܝܼܬܼ ܡܸܬܼܚܵܘܝܵܐ ܗ̄ܘ̣ܵܐ ܠܥܹܢܲܝ ܡܘܼܫܹܐ\nܘܟܲܕܼ ܢܵܟܼ̇ܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܵܐ ܢܵܟܼܝܵ̇ܐ ܗ̄ܘ̣ܵܬܼ ܠܡܸܬܼܢܲܟܼܝܵܢܵܐ ܀ :ܒܐܸܣܟܹܿܝܡ ܢܘܼܪܵܐ ܡܸܬܼܚܵܘܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܒܲܪ ܥܒܼܪ̈ܵܝܹܐ\nܘܟܲܕܼ ܢܘܼܪܵܐ ܗ̣̄ܘܵܬܼ ܘܠܵܐ ܗ̄ܘ̣ܵܬܼ ܢܘܼܪܵܐ ܢܘܼܪܵܢܵܝܵܬܼܵܐ ܀ :ܕܘܼܡܝܵܐ ܕܢܘܼܪܵܐ ܚܙ̣ܵܐ ܟܲܕܼ ܫܲܪܝܵܐ ܒܣܵܘ̈ܟܿܝܼ ܣܲܢܝܵܐ\nܘܲܬܼܗܲܪ ܣܲܓܿܝܼ ܕܡܲܢ ܐܲܪܡܝܼ ܒܵܗ̇ ܦܓܼܘܼܕܼܵܐ ܕܫܼܬܼܩܵܐ ܀ :ܒܲܥܪܝܼܪܵܝܬܵܐ ܕܠܵܐ ܐܸܬܼܟܲܒܼܫܲܬ̤ ܣܲܦܝܼܦܘܼܬܼܵܗ̇\nܐܲܝܟ ܕܲܒܼܢܝܼܪܵܐ ܟܕܼܝܼܢ ܗ̄ܘ̣ܵܐ ܥܘܼܙܵܗ̇ ܬܚܹܝܬܼ ܦܘܼܩܕܵܢܵܐ ܀","english":"On the Election of Moses: and on the Bush that was Seen\nA Memra of Twenty-Four\nOn the Election of Moses: and on the Bush that was Seen\nin the Fire: and on the Deliverance of the Israelites\nAnd it is Recited on the Fifth Day\nof Passover\nA Homily\n\nBlessed is the one who killed death: and healed the living\nOn the day of his salvation: the living\nA new vision the son of Amram saw upon the summit of the mountain\nA bush in the fire and fire in the bush and it was not consumed\nA tender substance he saw when it stood in the mouth of the flame\nAnd its heat did not injure its moisture\nLike a lioness its mouth was opened, the tongue of flame\nAnd the bush before it like food and it did not approach it\nA devouring Sheol of the living that eats and is again vomited forth\nIt was a fast in the mountain of Horeb, contrary to custom\nOn the night of the order which she appointed all to the greatness of her belly\nAn order of nature before the revelation of God\nDivinely it was shown to the eyes of Moses\nAnd when it was burning it was not burning for the kindling\nIn the form of a bush it was shown to the son of the Hebrews\nAnd when it was a bush and was not a bush in the nature of bushes\nA likeness of a bush he saw when it dwelt among the branches of the fire\nAnd it greatly astonished him who cast upon it the command of silence\nWith an unsubdued wildness its simplicity\nLike a hero its strength was exhausted under the command","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܐܡܪܐ ܕܬܪܒܥܝܢ ܘܬܪܝܢ","severity":"info","text":"The heading identifies this as a memra of twenty-four (lines or stanzas), a formal structural marker typical of Narsai's metrical homilies.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܲܢܝܵܐ","severity":"info","text":"The Syriac term ܣܲܢܝܵܐ (satyā) means 'bush' or 'shrub,' specifically the burning bush of Exodus 3. The orthography with ܣ and ܛ is consistent with classical Syriac spelling.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܼܪܵܐ ܕܚܘܿܪܝܼܒܼ","severity":"info","text":"The phrase 'mountain of Horeb' (Exod 3:1) identifies the location of the burning bush. Narsai's reference to 'a fast in the mountain of Horeb' is a typological reading of the theophany.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܚܲܡܫܵܒܿܫܲܒܵܐ ܕܦܸܨܚܵܐ","severity":"info","text":"The rubric states the memra is recited on the fifth day of Passover, indicating its liturgical use in the East Syriac tradition during Holy Week.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܝܘܿܠ ܒܵܠܲܥܬܼܵܠܐ ܕܲܟܼܡܸܵܐ","severity":"info","text":"The image of a 'devouring Sheol of the living that eats and is again vomited forth' parallels Narsai's other homilies on typological reversals, where the bush's unconsumed state prefigures resurrection.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܲܝܵܐ","severity":"caution","text":"The Syriac ܒܣܲܝܵܐ (b-sayyā) is ambiguous: it could mean 'in the fire' (as translated) or be a variant spelling of ܒܣܲܢܝܵܐ 'in the bush.' The context supports the former, but the orthographic similarity may cause confusion.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܒܣܲܝܵܐ could be read as 'in the fire' or as a variant of 'in the bush'; the translation adopts 'in the fire' based on the parallel with ܒܛܘܼܪܵܐ.","The identity of 'the son of Amram' is Moses, but the text does not name him explicitly in the narrative section."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܪܟܸܒܼ ܐܸܣܟܹܿܡܵܐ ܡܸܬܼܚܲܙܝܵܢܵܐ\nܘܐܲܪܡܝܼ ܦܓܼܘܼܪܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ܒܦܘܼܡ ܡܲܪܟܲܒܼܬܹܗ ܀ :ܥܲܠ ܪܹܫ ܛܘܼܪܵܐ ܟ̣ܠܵܐ ܩܵܪܘܿܟܼܵܐ ܕܩܲܠܝܼܠܘܼܬܹܗ\nܘܨܸܗܠܲܬ̤ ܢܘܼܪܵܐ ܕܲܬܼܚܹܝܬܼ ܬܘܼܩܦܹܗ ܒܲܕܼܡܘܼܬܼ ܪ̈ܲܟܼܫܵܐ ܀ :ܨܲܗܠܵܐ ܕܢܘܼܪܵܐ ܫܡ݂ܲܥ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܒܦܘܼܡܵܐ ܕܣܲܢܝܵܐ\nܘܲܨܒܼܵܐ ܕܢܹܐܠܲܦ ܥܸܠܲܬܼ ܚܸܙܘܵܐ ܕܐܸܬܼܚܵܘܝܼ ܠܹܗ ܀ :ܐܸܣܛܸܐ ܐܸܚܘܸܐ ܚܸܙܘܵܐ ܪܲܒܵܐ ܐܸܡ݂ܲܪ ܦܹܐܩܵܐ\nܕܡܸܛܠ ܡ̇ܢܵܐ ܝܵܩܹ̇ܕܼ ܣܲܢܝܵܐ ܟܲܕܼ ܠܵܐ ܝܵܩܹ̇ܕܼ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܨܵܪܹܗ ܠܚܸܙܘܵܐ ܩ̣ܪܵܝܗܝ ܟܲܣܝܵܐܝܼܬܼ\nܕܲܩܪܘܿܒܼ ܘܫܲܐܸܠ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܘܡܸܛܠܡܵܢܵܐ ܀ :ܓܲܪܚܹܗ ܕܢܸܩܪܘܿܒܼ ܠܐܲܦܲܝ̈ ܚܵܙܘܵܐ ܗܲܢܝܼܵܐܝܼܬܼ\nܘܲܗܦܲܟ ܕܲܚܠܹܗ ܕܠܵܐ ܢܸܬܼܩܲܪܲܒܼ ܟܲܕܼ ܠܵܐ ܩܲܕܿܝܼܫ ܀ :ܡܘܼܫܹܐ ܡܘܼܫܹܐ ܩ̣ܪܵܝܗܝ ܘܐܸܡ݂ܲܪ ܠܹܗ ܐܲܝܟ ܝܵ̇ܕܲܥ ܠܹܗ\nܫܪܝܼ ܠܲܣܐܘܿܢܵܟ ܘܐܲܟܸܿܢ ܬܸܩܪܘܿܒܼ ܠܐܲܝܟܵܐ ܕܐܝܼܬܿܝܼ ܀ ܩܲܕܿܝܼܫܵܐ ܐ̄ܢܵܐ ܘܐܸܬܼܩܲܕܲܫ ܠܹܗ ܛܘܼܪܵܐ ܒܲܫܟܼܝܼܢܬܿܝ\nܠܵܐ ܠܲܡ ܬܛܲܡܐܝܼܘܗܝ ܒܲܣܐܘܿܢ ܪܸ̈ܓܼܠܲܝܟ ܠܐܲܬܼܪܵܐ ܕܕܲܟܿܝܼܬܼ ܀ :ܛܲܡܠܵܐ ܚܲܫ̣ܒܹܿܗ ܠܲܣܐܘܿܢ ܪܸ̈ܓܼܠܵܘܗܝ ܠܵܘ ܕܛܲܡܠܵܐ ܗ̄ܘ̣ܵܐ\nܐܸܠܵܐ ܕܢܵܘܪܸܒܼ ܪܲܒܘܼܬܼ ܚܸܙܘܵܐ ܩܕܼܵܡ ܓܸܠܝܵܢܹܗ ܀ :ܩܲܕܿܝܼܫܵܐܝܼܬܼ ܐܲܠܦܹܗ ܕܢܸܩܪܘܿܒܼ ܨܹܝܕܼ ܓܸܠܝܵܢܵܐ\nܕܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܠܲܡܩܲܕܵܫܘܼ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܀ ܒܗܵܕܹܐ ܬܸܢܘܲܝ ܚܵܘܝܹܗ ܚܙܵܬܼܵܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ:\nܕܢܲܣܸܦ ܢܘܼܪܵܐ ܕܫܸܡ ܒܵܪܘܿܝܵܐ ܒܝܲܥܪܵܐ ܕܛܘܼܥܝܲܝ ܀ :ܒܢܘܼܪܵܐ ܒܲܕܸܿܩ ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ\nܘܲܒܼܝܲܕܼ ܣܲܢܝܵܐ ܓܠ̣ܵܐ ܥܲܠ ܥܘܼܬܼܪܵܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܀","english":"A hidden sign assumed a visible form,  \nand cast the bodies of the flame into the mouth of its chariot.  \nOn the summit of the mountain stood the herald of its swiftness,  \nand the shadow of the mountain beneath its force trembled like horses.  \nThe sound of the mountain Moses heard in the mouth of the bush,  \nand he desired to learn the cause of the vision that was shown to him.  \n“Draw near and see the great vision,” said the voice,  \n“why does the bush burn while it is not consumed?”  \nThat command which shaped the vision called him secretly,  \nthat he might approach and ask what the cause is and for what reason.  \nHe urged him to draw near to the face of the seer gently,  \nand turned back his fear without approaching, since he was not holy.  \n“Moses, Moses,” it called him and said to him as he knew,  \n“Remove your sandals and then draw near to where I am.  \nI am holy, and the mountain was sanctified by my presence;  \ndo not defile it with the sandals of your feet in the place that is pure.”  \nHe considered the sandals of his feet a blemish, not that it was a blemish,  \nbut that he might enter into the greatness of the vision before its revelation.  \nHe taught him to draw near to the revelation in a holy manner,  \nthat he might know how to sanctify the elders of his people.  \nIn this way he showed him the sight of the flame,  \nthat he might add the mountain of the name of the Creator in the forest of his error.  \nIn the fire he examined the great power of the power that can do all,  \nand through the bush he revealed the wealth of his goodness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸܡܙܵܐ ܟܲܣܝܵܐ","severity":"info","text":"The phrase 'hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) introduces the central symbol of the burning bush, which Narsai treats as a typological mystery rather than a mere natural phenomenon.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܣܲܢܝܵܐ","severity":"info","text":"The burning bush (Exod 3:2–4) is the core biblical referent. Narsai expands the narrative with the command to remove sandals (Exod 3:5), a detail not in the biblical text but found in later Jewish and Christian exegetical traditions.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܐܘܿܢܵܐ","severity":"info","text":"The removal of sandals (ܣܐܘܿܢܵܐ) before approaching holy ground reflects a ritual purity motif common in Syriac liturgical poetry, where physical undressing symbolizes spiritual preparation for theophany.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܘܼܫܹܐ ܡܘܼܫܹܐ","severity":"info","text":"The double vocative 'Moses, Moses' marks a dramatic pause and direct divine address, a rhetorical device Narsai uses to heighten the moment of revelation before the command to remove sandals.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܲܕܿܝܼܫܵܐ","severity":"info","text":"Narsai's emphasis on Moses' initial unholiness (ܠܵܐ ܩܲܕܿܝܼܫ) and subsequent sanctification reflects a homiletic tradition that reads the burning bush episode as a model for priestly initiation, likely for a Paschal audience.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܦܓܼܘܼܪܹ̈ܐ ܕܫܲܠܗܹܒܼܝܼܬܼܵܐ ('bodies of the flame') may refer to angelic or fiery beings within the bush, but the text does not specify their nature.","The phrase ܒܝܲܥܪܵܐ ܕܛܘܼܥܝܲܝ ('in the forest of his error') is ambiguous: it could mean the wilderness of Moses' confusion or a metaphorical thicket of idolatry."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":":ܐ̄ܪܵܙ ܩܲܫܝܘܼܬܹܗ ܘܒܲܣܝܼܡܘܼܬܹܗ ܨܵܪ ܒܲܚܙܵܬܼܵܐ\nܘܐܲܝܼܩ ܐܸܢܹܝܢ ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܩܕܼܵܡ ܒܲܪ ܒܲܝܬܹܿܗ ܀ :ܨܹܝܕܼ ܡܸܨܪ̈ܵܝܹܐ ܘܝܼܣܲܪ̈ܠܵܝܹܐ ܡܫܲܕܲܪ ܗ̄ܘ̣ܵܐ ܠܹܗ\nܕܢܸܪܕܸܿܐ ܘܢܸܦܪܘܿܩ ܐܝܟ ܒܘܼܚܪܵܢܵܐ ܕܕܝܼܢܹܗ ܟܹܐܢܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ ܦܫܝܼܩ ܗ̄ܘ̣ܵܐ ܠܪܸܡܙܹܗ ܕܢܸܛܿܝܗ̇ ܠܡܸܨܪܹܝܢ\nܘܚܵܘܝܼ ܒܣܲܢܝܵܐ ܕܠܵܐ ܪܵܓܵܐ ܠܹܗ ܒܐܲܒܼܕܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܡ̣ܢ ܓܵܘ ܢܘܼܪܵܐ ܡܲܠܸܠ ܥܲܡܹܗ ܕܲܠܥܸܓܼ ܡܲܡܠܠܵܐ\nܟܲܕܼ ܐܵܡܲ݁ܪ ܠܹܗ ܕܐܸܢܵܐ ܫܲܠܝܼܛ ܥܲܠ ܟܠ ܘܲܒܼܟܼܠ ܀ :ܐܸܢܵܐ ܗ̄ܘ̣ ܕܲܒܼܪܹܝܬܼ ܒܪܝܼܬܼܵܐ ܒܪܵܫܝܼܬܼ ܡ̣ܢ ܠܵܐ ܡܸܕܹܿܡ\nܘܲܒܼܚܲܝܠܝ ܩܵܐܹ̇̄ܡ ܥܵܠܡܵܐ ܥܒܼܝܼܕܼܵܐ ܕܲܥܒܼܝܼܕܼ ܒܐܝܼܕܲܝ̈ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܲܓܼܒܹ̇ܝܬܼ ܠܐܲܒܼܪܵܡ ܠܵܐܝܼܣܚܵܩ ܘܝܲܥܩܘܿܒܼ ܥܲܒܼܕܲܝ̈\nܘܝܲܩܪܹܬܼ ܐܸܢܘܿܢ ܒܲܫܡܵܐ ܪܲܒܵܐ ܕܫܹܡܝ ܝܲܩܝܼܪܵܐ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܡܸܠ̇ܟܹܿܬܼ ܐܲܪܥܵܐ ܕܲܟܼܢܲܥ̄ܢ ܠܙܲܪܥܵܐ ܕܡܸܢܗܘܿܢ\nܘܐܸܬܹ̇ܝܬܼ ܕܐܸܓܼܡܘܿܪ ܫܘܼܘܕܵܝ ܡܸܠܲܝ̈ ܒܗܘܿܢ ܒܲܥ̇ܒܼܵܕܹ̈ܐ ܀ :ܓܥܵܬܼܵܐ ܕܚܲܫܗܘܿܢ ܕܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ ܥܸܠܲܬ̤ ܨܹܐܕܲܝ\nܘܢܸܚܬܹܿܬܼ ܕܐܸܦܪܘܿܩ ܠܲܛܠܝܼܡܘܼܬܼܗܘܿܢ ܡ̣ܢ ܛܵܠܘܿܡܹ̈ܐ ܀ :ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ ܠܹܗ ܠܟܹܐܒܼܵܐ ܕܠܸܒܿܗܘܿܢ ܕܲܟܼܡܵܐ ܡܲܪܝܼܪ\nܥܲܠ ܗܵܝ̇ ܡܲܕܿܟܹܬܼ ܣܲܡܵܐ ܕܚܸܙܘܵܐ ܕܐܸܥܨܘܿܒܼ ܐܸܢܘܿܢ ܀ :ܡܦܵܣ ܐ̄ܢܵܐ ܒܥܵܘ̣ܠܵܐ ܕܪ̈ܵܕܼܘܿܝܗܘܿܢ ܕܲܟܼܡܵܐ ܐܲܥܠܝܼܘ\nܥܲܠ ܗܵܝ̇ ܫܸܡܛܹ̇ܬܼ ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ ܕܐܸܚܪܘܿܒܼ ܐܸܢܘܿܢ ܀ :ܠܵܟ ܝܵܗܹ̇ܒܼ ܐ̄ܢܵܐ ܙܲܝܢܵܐ ܕܡܸܠܲܬܼܝ ܕܠܵܐ ܡܸܬܼܚܲܣܢܵܐ\nܙܸܠ ܡܲܟܸܿܟ ܒܵܗ̇ ܢܒܲܝ̈ ܚܵܡ ܥܲܒܼܕܼܵܐ ܕܫܲܥܒܸܿܕܼ ܚܹܐܪܹ̈ܐ ܀","english":"The harshness of its mystery and its sweetness were bound in the vision, and the sign of the fire was fixed in the form of an image before its son. He sent it against the Egyptians and the Israelites, to shake and to save, like a test of his true power. As a swift hero, he was prompt at its command to strike Egypt, and to show in a moment that he does not delay in the destruction of a people. From within the mountain he spoke with him, a silent speaker, saying to him, \"I am the Lord who rules over all and in all. I am He who created creation at the beginning from nothing, and by my power the world stands, a work made by my hands. I am the God who chose Abraham, Isaac, and Jacob as servants, and honored you with the great name of my glorious name. I am the God who promised the land of Canaan to the seed of Abraham, and I came to fulfill my promises through you in deeds. The cry of the suffering of the house of the Egyptians was the cause of your sending, and I descended to rescue their infancy from oppressors. I know the pain of their heart, how bitter it was over that which the vision of the staff concealed from you. I forgive the wickedness of their persecutors, how they exalted themselves over that which the sword of the spirit destroyed for you. To you I give the weapon of my word, which is not to be restrained; go, humble with it the sons of Ham, the servant who enslaves the free.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from theophanic description to direct divine speech, as God addresses Moses from the burning bush. The voice claims authority over creation and salvation history, linking the exodus to the patriarchs.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܢܵܐ","severity":"info","text":"The repeated Syriac ܐ̄ܢܵܐ (ʾănā) means 'I' and is used here as a divine self-identification formula, echoing biblical theophanic language (e.g., Exod 20:2). It emphasizes God's direct agency.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐ̄ܢܵܐ ܕܲܓܼܒܹ̇ܝܬܼ ܠܐܲܒܼܪܵܡ ܠܵܐܝܼܣܚܵܩ ܘܝܲܥܩܘܿܒܼ","severity":"info","text":"This line alludes to God's covenant with the patriarchs (Gen 12:1–3; 17:1–8; 26:2–5) and the promise of land, foundational to the exodus narrative. Narsai weaves patriarchal election into the theophany.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ","severity":"info","text":"The 'house of the Egyptians' refers to the Israelite community in Egypt, not the native Egyptians. Narsai uses this phrase to distinguish the oppressed people from their oppressors, consistent with Syriac exegetical tradition.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܲܝܢܵܐ ܕܡܸܠܲܬܼܝ","severity":"info","text":"The 'weapon of my word' parallels the 'sword of the spirit' earlier in the passage, both metaphors for divine power. This echoes Narsai's homiletic style of pairing martial and spiritual imagery.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܸܓܼܡܘܿܪ ܫܘܼܘܕܵܝ ܡܸܠܲܝ̈","severity":"caution","text":"The phrase 'to fulfill my promises' is textually secure, but the preceding line about 'the land of Canaan' is partially reconstructed from the Syriac. The reading follows the edition's emendation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'its son' (ܒܲܪ ܒܲܝܬܹܿܗ) in line 1 is ambiguous: it may refer to Moses as the recipient of the vision, or to the people of Israel as the 'son' of the sign. The translation takes it as Moses.","The phrase 'the sword of the spirit' (ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ) could be read as a metaphor for divine judgment or for the prophetic word; the context supports the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܙܸܠ ܐܸܡܲܪ ܠܹܗ ܠܲܥܒܸܕܼ ܥܲܒܼ̈ܕܹܿܐ ܕܠܝܼܛ ܡ̣ܢ ܐܲܒܼܘܼܗܝ\nܕܟܲܕܿܘܼ ܫܲܥܒܸܿܕܿܬܿ ܠܲܒܼܢܲܝ̈ ܟܹܐܢܵܐ ܕܒܲܪܟܹܗ ܐܲܒܼܘܼܗܝ ܀ :ܙܸܠ ܐܲܟܼܪܸܙ ܠܹܗ ܚܹܐܪܘܼܬܼ ܢܲܦܫܵܐ ܠܒܲܪ ܫܹܝܡ ܒܘܼܟܼܪܵܐ\nܘܲܫܕܼܝܼ ܡܸܢܹܗ ܢܝܼܪ ܥܲܒܼܕܲܘܼܬܼܵܐ ܕܚܵܡ ܙܲܠܝܼܠܵܐ ܀ :ܫܘܼܘܕܵܝ ܡܸܠܲܝ̈ ܫܲܪܝܼܪ݁ܵܬܼܵܐ ܕܨܹܝܕܼ ܢܘܿܚ ܥܸܗܕܹܿܬܼ\nܕܕܲܓܸܿܠ ܐܸܢܹܝܢ ܙܲܪܥܹܗ ܕܲܟܼܢܲܥ̄ܢ ܒܪܵܡܘܼܬܼ ܠܸܒܹܿܗ ܀ :ܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܒܲܪܟܹܬܼ ܘܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܠܵܛܹ̇ܬܼ ܠܦܘܼܬܼ ܪܸ̈ܥܝܵܢܹܐ\nܘܐ̄ܢܵܐ ܐ̄ܢܵܐ ܕܡܸܠ̇ܟܹܿܬܼ ܕܢܸܗܘܘܿܢ ܥܲܒܼ̈ܕܹܿܐ ܒܢܲܝ̈ ܫܹܝܡ ܠܲܟܼܢܲܥ̄̇ܢ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܒܲܪܟܹܿܬܼ ܘܠܵܛܹ̇ܬܼ ܠܲܬܼܪܹܝܢ ܓܲܒܿܝܼ̈ܢ\nܘܕܲܗܦ݂ܲܟ ܐܹܢܹܝܢ ܠܝܼܛܵܐ ܠܒܼܘܼܪ̈ܟܵܬܼܝ ܗܵܦܹ̇ܟ ܐ̄ܢܵܐ ܠܹܗ ܀ ܓܠܝܼ ܟܹܝܬܼ ܚܲܝܠܵܐ ܕܒܼܘܼܪ̈ܟܵܬܼܝ ܠܝܼܣܲܪ̈ܠܵܝܹܐ:\nܘܲܓܼܠܝܼ ܘܚܵܘܵܐ ܢܸܓܼܕܵܐ ܕܠܵܘ̈ܛܵܬܼܝ ܠܐܵܓܹܒܼܛܵܝܹ̈ܐ ܀ :ܙܸܠ ܐܵܘܒܸܿܠ ܠܗܘܿܢ ܣܒܲܪܬܼܵܐ ܛܵܒܼܬܼܵܐ ܠܲܒܼܢܲܝ̈ ܪ̈ܵܚܡܲܝ\nܘܥܲܗܸܕܼ ܐܸܢܘܿܢ ܥܲܠ ܫܘܼܘܕܵܝܹ̈ܐ ܕܐܸܫܬܵܘܕܿܝܼܬܼ ܠܹܗ ܀ :ܫܸܡ ܐܲܠܵܗܵܐ ܕܐܲܒܼܵܗܲܝ̈ܗܘܿܢ ܙܪܘܿܥ ܒܐܸܕܼܢܲܝ̈ܗܘܿܢ\nܘܗܵܐ ܡܸܬܿܬܿܥܝܼܪܝܼܢ ܠܩܵܠ ܟܘܼܘܵܢܵܐ ܕܲܚܪܘܼܪ̈ܲܝܗܘܿܢ ܀ :ܫܡ݂ܲܥ ܥܸܒܼܪܵܝܵܐ ܚܪܘܼܪܹ̈ܐ ܕܥܲܡܹܗ ܘܬܵܚܲܬ̤ ܢܲܦܫܹܗ\nܘܲܗܦܲܟ ܐܲܟܼܪܝܼ ܕܕܲܠܡܵܐ ܫܸܡܥܵܐ ܗ̄ܘ̣ ܕܠܵܐ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܗܵܐ ܐܵܙܹ̇ܠ ܐ̄ܢܵܐ ܥܢ̣ܵܝܗܝ ܡܲܟܿܝܼܟܼܵܐ ܠܩܵܠܵܐ ܕܲܩܪ̣ܵܝܗܝ\nܘܲܡܣܲܒܲܪ ܐ̄ܢܵܐ ܠܝܼܣܲܪ̈ܵܠܵܝܹܐ ܣܒܲܪܬܼܵܐ ܕܲܫܡܵܟ ܀ :ܗܵܐ ܡܲܟܼܪܸܙ ܐ̄ܢܵܐ ܫܸܡ ܐܲܠܵܗܵܐ ܒܐܸܕܼܢܲܝ̈ ܥܲܡܵܐ\nܘܗܵܐ ܬܵܒܼ̇ܥܝܼܢ ܠܹܗ ܫܡܵܐ ܚܲܬܿܝܼܬܼܵܐ ܘܡ̇ܢܵܐ ܐܹܡܲܪ ܀","english":"Go, tell him to do the cursed deeds of his father, when he enslaved the sons of the innocent by the blessing of his father. Go, proclaim to him the freedom of the soul for the son of Shem, the firstborn, and cast off from him the servitude of Ham, the contemptible. The covenants of the true promises of the side of the Spirit of the Church, that the lying seed of the accursed one might not enter its heart through its pride. A father, a father who blessed, and a father, a father who cursed according to the thoughts, and a father, a father who reigned over the servants among the sons of Shem for the accursed one. Wisely you blessed and cursed both sides, and if the cursed one turns my blessings into curses, a father turns him. Indeed, reveal the power of my blessings to the Israelites, and reveal and show the sign of my curses to the Egyptians. Go, bring them the good news to the sons of the merciful, and remind them of the covenants they confessed to him. The name of the God of their fathers, plant in their hands, and behold, they are stirred by the sound of the trumpet of their freedom. Hear, the Hebrew, the freedoms of his people, and humble himself, and turn back, lest it be the hearing of one without actions. Behold, a father goes, his voice lowly to the voice that called him, and a father proclaims to the Israelites the good news of your name. Behold, a father proclaims the name of God in the hands of the people, and behold, the name follows him, the true one, and what he said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܢܵܐ","severity":"info","text":"The repeated term ܐ̄ܢܵܐ (ʼāḇā) means 'father' and here refers to the patriarch Noah, who both blesses and curses his sons in the narrative of the Table of Nations.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܹܝܡ ... ܚܵܡ","severity":"info","text":"The names Shem (ܫܹܝܡ) and Ham (ܚܵܡ) allude to the genealogical tradition of Genesis 9–10, where Shem is the ancestor of the Semites and Ham of the Egyptians and Canaanites.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܪܘܼܪ̈ܲܝܗܘܿܢ","severity":"info","text":"The 'trumpet of their freedom' (ܚܪܘܼܪ̈ܲܝܗܘܿܢ) evokes the Exodus narrative and the liberation of Israel from Egypt, a central typological theme in Narsai's homilies.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܐܸܡܲܪ ... ܙܸܠ ܐܲܟܼܪܸܙ","severity":"info","text":"The passage is structured by a series of imperatives ('Go, tell him'; 'Go, proclaim to him') that create a rhetorical pattern of command and proclamation, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܓܸܿܠ ܐܸܢܹܝܢ ܙܲܪܥܹܗ ܕܲܟܼܢܲܥ̄ܢ","severity":"caution","text":"The phrase 'the lying seed of the accursed one' is textually uncertain; the Syriac ܕܲܟܼܢܲܥ̄ܢ may be a corruption or variant of ܕܲܟܼܥܲܥ̄ܢ (the accursed one), and the referent (Ham or a typological figure) is ambiguous.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the accursed one' (ܕܲܟܼܢܲܥ̄ܢ) is ambiguous: it may refer to Ham, to a typological enemy of the Church, or to a generic figure of evil.","The phrase 'a father turns him' (ܐ̄ܢܵܐ ܠܹܗ) is syntactically unclear; it may mean 'a father turns him back' or 'a father turns him (into something).'"],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܫܸܡ ܐܲܠܵܗܹ̈ܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܐܝܼܬܼ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܐܸܢ ܡ̇ܘܒܸܿܠ ܐ̄ܢܵܐ ܫܸܡ ܐܲܠܵܗܵܐ ܘܢܹܐܡܪܘܼܢ ܕܐܲܝܢܵܐ ܗ̄ܘ̣ ܀ :ܫܡܵܐ ܩܲܕܼܡ̇ܝܲܬܼ ܬܵܒܼܥ̇ܝܼܢ ܒܐܝܼܕܲܝ̈ ܘܟܸܢ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܐܲܝܟܲܢ ܐܸܩܪܹܝܟ ܩܕܼܵܡ ܒܲܥܥܵܝܹ̈ܐ ܕܒܼܵܥܹ̇ܝܢ ܠܲܫܡܵܟ ܀ :ܚܙ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܕܣܲܓܿܝܼ ܬܵܒܲܥ̇ ܬܒܲܥܬܼܵܐ ܕܲܫܡܹܗ\nܘܲܓܼܠ̣ܵܐ ܘܚܵܘܝܹܗ ܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܕܲܕܠܵܐ ܫܘܼܪܵܝ ܀ :ܫܸܡ ܐܝܼܬܼܘܼܬܹܗ ܐܲܠܦܹܗ ܠܡܸܓܼܠܵܐ ܩܕܼܵܡ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܐܝܼܬܼܵܘܗܝ ܕܠܵܐ ܫܘܼܪܵܝܵܐ ܘܠܵܐ ܫܘܼܠܵܡܵܐ ܀ :ܠܵܘ ܠܲܡ ܒܲܫܡܵܐ ܡܸܬܼܟܲܢܸܐ ܐ̄ܢܵܐ ܡ̣ܢ ܦܲܟܿܝܼܗܹ̈ܐ\nܐܸܠܵܐ ܒܚܲܝܠܵܐ ܘܲܒܼܣܘܼܥܪ݁ܵܢܹܐ ܕܥܵܒܼ̇ܘܿܕܼܘܼܬܼܵܐ ܀ :ܐܝܼܬܼܝܵܐ ܐܝܼܬܲܝ ܘܫܸܡ ܐܝܼܬܼܘܼܬܼܝ ܗ̄ܘ̣ ܕܠܵܐ ܡܸܬܿܕܲܪܟܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܣܵܡ̣ ܠܝܼ ܫܡܵܐ ܢܘܼܟܼܪܵܝܵܐ ܠܒܲܪ ܡ̣ܢ ܕܐܝܼܬܲܝ ܀ :ܐܸܢܗܘ̤ ܕܲܫܡܵܐ ܕܡܲܟܼܪܸܙ ܡ̇ܪܘܼܬܼܝ ܒܵܥܹ̇ܝܬܿ ܕܬܹܐܠܲܦ\nܐܲܠܵܗ ܒܲܠܚܘܿܕܼ ܡܸܬܼܟܲܢܸܐ ܐ̄ܢܵܐ ܘܬܼܘܼܒܼ ܥܵܒܼܘܿܕܵܐ ܀ :ܐܵܗܝܼܵܗ ܕܹܝܢ ܐ̄ܫܵܪܵܗܝܼܵܗ ܫܸܡ ܐܝܼܬܼܘܼܬܼܝ ܗ̄ܘ̣\nܘܲܕܼܢܸܫܬܲܪܲܪ ܥܲܦ̣ܹܗ ܠܵܩܵܠܵܐ ܕܬܲܪܬܹܿܝܢ ܙܲܒܼܬܝܼ̈ܢ ܀ :ܫܡ݂ܲܥ ܒܲܪ ܥܲܡܪܲܡ ܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܘܟܲܣܝܵܐ\nܘܲܪܢ̣ܵܐ ܕܐܲܝܟܲܢ ܡܗܲܝܡܸܢ ܥܲܡܵܐ ܠܡܸܕܹܿܡ ܕܲܟܼܣܸܐ ܀ :ܙܸܠ ܬܘܼܒܼ ܘܐܸܡܲܪ ܬܢ̣ܵܐ ܘܐܸܡ݂ܲܪ ܠܹܗ ܠܡܸܫܬܲܕܿܪܵܢܵܐ\nܕܐܲܠܵܗܵܐ ܐ̄ܢܵܐ ܕܐܲܒܼܵܗܲܝ̈ܟܿܘܿܢ ܕܐܲܒܼܪܵܡ ܘܐܝܼܣܚܵܩ ܀ :ܝܲܬܿܝܼܪ݁ܵܬܼܵܐ ܗ̤ܘܲܝ̈ ܠܹܗ ܠܦܹܐܩܵܐ ܗܵܠܹܝܢ ܕܲܫܡ݂ܲܥ\nܘܠܵܐ ܨܒܼܵܐ ܕܢܹܐܙܲܠ ܕܲܠܡܵܐ ܟܹܐܙܲܠ ܘܠܵܐ ܢܸܬܼܗܲܝܡܲܢ ܀ :ܗܵܐ ܠܵܐ ܡܗܲܝܡܸܢ ܥܲܡܵܐ ܠܡܸܠܲܝ̈ ܦܲܢܝܼ ܦܹܐܩܵܐ\nܘܠܵܐ ܬܘܼܒܼ ܦܸܪܥܘܿܢ ܨܵܐܹ̇ܬܼ ܩܵܠܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ ܀","english":"The name of God which is without limit is in creation. And if I bring the name of God, they will say, \"Where is he?\" The name is sought first by my hands and by deeds. And as I called you before the seekers who seek your name. See the Creator who seeks much the seeking of his name. And reveal and show him the name of being which is without beginning. The name of his being taught him to reveal before the Hebrews that he is without beginning and without end. Not by the name is man concealed from the wise, but by the power and deeds of the worker of action. I am being, and the name of my being is that which is not perceived. And no man has set a name for me, a secondary name for the son, apart from that which is being. If you wish to learn the name that proclaims my lordship, God alone is concealed, both man and again worker. This then is the sign of the name of my being. And it was established upon him for the voice of the two testaments. Hear, son of Amram, the name of being which is and is hidden. And see how the people believe in something that is hidden. Go again and say, \"Come,\" and say to the messenger that God is the man of your fathers, of Abraham and Isaac. These were inheritances for Pharaoh, who heard and did not wish to go, lest he go and not believe. Behold, the people do not believe the words of the mouth of Pharaoh. And again Pharaoh does not hear the voice of the name of being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ","severity":"info","text":"The phrase 'name of being' (šem ītūṯā) is a technical term in Narsai's theology, distinguishing the divine essence (ītūṯā) from the divine name (šemā).","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"The address 'son of Amram' (bar ʿAmrām) identifies Moses, alluding to Exod 6:20 where Amram is Moses' father, a standard Syriac epithet.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܹܐܩܵܐ","severity":"info","text":"Pharaoh (Pēqā) is presented as a figure who hears but refuses to believe, reflecting the Syriac exegetical tradition of Pharaoh as a type of stubborn unbelief.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܙܸܠ ܬܘܼܒܼ ܘܐܸܡܲܪ","severity":"info","text":"The repeated imperative 'Go again and say' (zīl tūb w-ʾemar) marks a rhetorical return to the messenger motif from the previous passage, structuring the dialogue.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܬܲܪܬܹܿܝܢ ܙܲܒܼܬܝܼ̈ܢ","severity":"info","text":"The phrase 'two testaments' (tartēn zabtīn) refers to the Old and New Testaments, a common Syriac pairing that underscores the continuity of revelation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܐ ܕܐܲܒܼܵܗܲܝ̈ܟܿܘܿܢ","severity":"caution","text":"The phrase 'man of your fathers' (ʾnā d-ʾabāhaykōn) is ambiguous: it may mean 'the God of your fathers' or 'the man of your fathers'; the translation opts for the former, but the Syriac could support either.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'man of your fathers' (ʾnā d-ʾabāhaykōn) could be read as 'the God of your fathers' or 'the man of your fathers'; the translation takes it as divine, but the Syriac allows a human referent.","The identity of the 'messenger' (mšaddarānā) is not specified; it may be Moses or an angelic figure."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܚܙ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܕܥܸܠܠܹ̈ܐ ܒܵܥܹ̇ܐ ܠܲܡܪܲܟܵܒܼܘ\nܘܐܲܚܕܹܿܗ ܠܬܲܪܥܵܐ ܩܕܵܡ ܥܸܠ̈ܠܵܬܼܵܐ ܕܗܸܕܝܘܿܛܘܼܬܹܗ ܀ :ܚܙ̣ܵܐ ܐܸܬܼܟܲܪܗܲܬ̤ ܗܲܝܡܵܢܘܼܬܹܗ ܒܚܲܕܼ ܦܘܼܠܵܓܹ̈ܐ\nܘܣܵܡ̣ ܠܹܗ ܣܲܡܵܐ ܕܚܹܝܠ ܐܵܬܼ̈ܘܵܬܼܵܐ ܥܲܠ ܪܸܥܝܵܢܹܗ ܀ :ܡܵܢܵܘ̇ ܗܵܢܵܐ ܕܒܼܐܝܼܕܲܝ̈ܟ ܫܲܐܸܠ ܐܲܝܟ ܠܵܐ ܝܵ̇ܕܲܥ\nܘܐܸܡ݂ܲܪ ܚܘܼܛܪܵܐ ܗ̄ܘ̣ ܟܲܕܼ ܠܵܐ ܝܵ̇ܕܲܥ ܕܥܲܠ ܡ̇ܢ ܫܲܐ̣ܠܹܗ ܀ :ܫܲܐ̣ܠܹܗ ܕܢܵܘܕܹܿܐ ܕܡܸܕܸܿܡ ܐܝܼܬܼܵܘܗܝ ܚܘܼܛܪܵܐ ܕܒܼܐܝܼܕܹܗ\nܕܡ̇ܐ ܕܐܸܫܬܲܚܠܲܦ ܠܵܐ ܢܸܣܒܲܪ ܠܹܗ ܕܠܵܘ ܡܸܕܹܿܡ ܗ̄ܘ̣ ܀ :ܐܲܠܪܡܵܝܗܝ ܒܐܲܪܥܵܐ ܐܸܡ݂ܲܪ ܖܩܹܐܕܼܵܘܗܝ ܕܡ̇ܪܹܐ ܚܘܼܛܪܵܐ\nܘܲܫܕ̣ܵܝܗܝ ܒܐܲܪܥܵܐ ܘܲܗܘ̤ܵܐ ܚܸܘܝܵܐ ܘܫܲܪܝܼ ܪܵܦܹ̇ܬܼ ܀ :ܚܙ̣ܵܝܗܝ ܥܵܒܼܪܵܝܵܐ ܫܘܼܚܠܵܦ ܚܘܼܛܪܹܗ ܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝܼ\nܘܲܕܼܚܸܠ ܡܸܢܹܗ ܕܕܲܠܡܵܐ ܢܲܟܹܿܝܘܗܝ ܘܢܵܘܦܘܿܢ ܚܲܝܵܘ̈ܗܝ ܀ :ܠܲܒܿܒܹܗ ܩܵܠܵܐ ܕܡܲܠܸܠ ܥܲܡܹܗ ܕܲܚܙ̣ܵܝܗܝ ܕܐܲܫܦܸܠ\nܕܢܹܐܚܘܿܕܼ ܚܸܘܝܵܐ ܐܲܝܟ ܕܠܚܘܼܛܪܵܐ ܘܠܵܐ ܢܸܣܬܲܪܲܕܼ ܀ :ܠܲܒܸܿܒܼ ܙܵܘܥܵܘ̈ܗܝ ܘܐܲܚܕܹܿܗ ܒܐܝܼܕܼܵܘ̈ܗܝ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ\nܘܲܗܦ݂ܲܟ ܚܸܘܝܵܐ ܘܲܗܘ̤ܵܐ ܚܘܼܛܪܵܐ ܐܲܝܟ ܕܐܝܼܬܼܵܘܗܝ ܗ̄ܘ̣ܵܐ ܀ :ܦܢ̣ܵܐ ܘܐܸܡ݂ܲܪ ܠܹܗ ܐܲܥܸܠ ܐܝܼܕܼܵܟ ܘܣܝܼܡܹܝܗ̇ ܒܥܘܼܒܵܟ\nܘܐܲܥܸܠ ܘܐܲܦܸܩ ܘܲܚܙ̣ܵܐ ܕܓܸܪܒܲܬ̤ ܒܲܕܼܡܘܼܬܼ ܬܲܠܓܵܐ ܀ :ܦܲܩܕܹܗ ܕܢܲܗܦܸܟ ܢܲܥܸܠ ܐܝܼܕܹܗ ܕܬܲܪܬܹܿܝܢ ܙܲܒܼܝܼ̈ܢ\nܘܐܲܥܸܠ ܘܐܲܦܸܩ ܘܗܸܦܟܲܬ̤ ܘܲܗܘ̤ܵܬܼ ܐܲܝܟ ܕܲܒܼܩܲܕܼܡ̇ܐ ܀ :ܒܚܘܼܛܪܹܗ ܘܒܼܐܝܼܕܹܗ ܐܲܠܦܹܗ ܚܲܝܠܵܗ ܕܣܵܥܲ݁ܪ ܒܐܝܼܕܼܵܘ̈ܗܝ\nܕܪܵܕܹܐ ܘܦܵܪܹܩ ܘܕܼܵܠܹ̇ܐ ܒܥܵܘ̣ܠܵܐ ܘܲܡܫܲܬܸܩ ܠܹܗ ܀","english":"He sees the Creator of causes seeking to compose,\nand he seizes the door before the causes of his simplicity.\nHe sees his faith shaken in one of the disputes,\nand he places the medicine of the power of the signs upon his thought.\nWhy is this, that he asks from your hands as if he does not know,\nand says, \"It is a staff,\" when he does not know what he asks?\nHe asks of the one who confesses that something exists, the staff that is in his hand,\nthat when it changed, he did not think that it was nothing.\nHe threw it on the ground, saying, \"The knots of the Lord of the staff,\"\nand cast it on the ground, and it became a serpent, and began to crawl.\nHe sees the passerby change his staff, and he trembled and was confounded,\nand feared lest it strike him and cut off his life.\nHis heart calls out a voice to speak with him who sees that he has fallen,\nthat he might take the serpent as if it were a staff, and not be terrified.\nHis heart trembles, and he seizes it in his hands as he was commanded,\nand he turns the serpent, and it becomes a staff as it was before.\nHe turns and says to him, \"Put in your hand and place it in your bosom,\nand put in and take out, and see that it becomes like snow.\"\nHe commands him to turn and put in his hand a second time,\nand he puts in and takes out, and it turned and became as before.\nBy his staff and his hand he teaches him the power of what is done by his hands,\nthat he may rule and save and lift up the unjust and silence him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܙ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܕܥܸܠܠܹ̈ܐ ܒܵܥܹ̇ܐ ܠܲܡܪܲܟܵܒܼܘ","severity":"info","text":"The Creator of causes (ܒܵܪܘܿܝܵܐ ܕܥܸܠܠܹ̈ܐ) is a divine epithet; the seeker (the human) tries to 'compose' (ܠܲܡܪܲܟܵܒܼܘ) the name of God, but is blocked by the door of his own simplicity (ܗܸܕܝܘܿܛܘܼܬܹܗ).","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܛܪܵܐ","severity":"info","text":"The staff (ܚܘܼܛܪܵܐ) is the rod of Moses, a key symbol in this passage; it is transformed into a serpent and back, illustrating the power of God's signs.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܸܘܝܵܐ","severity":"info","text":"The transformation of a staff into a serpent and back echoes Exodus 4:2-4, where Moses' rod becomes a serpent before Pharaoh. Narsai adapts this as a lesson in faith and divine power.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܗܸܕܝܘܿܛܘܼܬܹܗ","severity":"info","text":"Simplicity (ܗܸܕܝܘܿܛܘܼܬܹܗ) is a technical term in Syriac theology for the unadorned, direct nature of God, often contrasted with human complexity.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܲܩܕܹܗ ܕܢܲܗܦܸܟ ܢܲܥܸܠ ܐܝܼܕܹܗ ܕܬܲܪܬܹܿܝܢ ܙܲܒܼܝܼ̈ܢ","severity":"info","text":"The passage is structured as a series of commands and transformations: the seeker is instructed to put his hand in his bosom, repeat the action, and observe the change, mirroring the earlier staff-serpent cycle.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܢܵܘܦܘܿܢ ܚܲܝܵܘ̈ܗܝ","severity":"info","text":"The fear of the serpent cutting off life (ܢܵܘܦܘܿܢ ܚܲܝܵܘ̈ܗܝ) reflects a common homiletic motif in Narsai's works, where the serpent symbolizes sin or death that threatens the faithful.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'passerby' (ܥܵܒܼܪܵܝܵܐ) is ambiguous; it may refer to Moses or a generic observer.","The phrase 'knots of the Lord of the staff' (ܖܩܹܐܕܼܵܘܗܝ ܕܡ̇ܪܹܐ ܚܘܼܛܪܵܐ) is obscure; it may be a corrupted or idiomatic expression."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܒܚܘܼܛܪܵܐ ܚܵܘܝܹܗ ܢܸܓܼ̈ܕܹܿܐ ܩܫܲܝܵ̈ܐ ܕܥܲܠ ܡܸܨܪ̈ܵܝܹܐ\nܘܒܼܐܝܼܕܹܗ ܕܓܸܪܒܲܬ̤ ܣܲܢܝܘܼܬܼ ܥܵܘ̣ܠܵܐ ܕܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܀ :ܕܟܹܝܢ ܗ̄ܘ̣ܵܘ ܟܲܕܼ ܥܲܠ̣ܘ ܡ̣ܢ ܚܲܢܦܘܼܬܼܵܐ ܓܼܪܒܼܵܐ ܕܲܬܼܪܹܝܢ\nܘܡ̣ܢ ܕܐܸܬܿܚܲܠܲܛܘ ܥܲܡ ܡܸܨܪ̈ܵܝܹܐ ܓܼܪܸܒܼܘ ܒܲܚܛܝܼܬܼܵܐ ܀ :ܒܝܲܕܼ ܡܲܦܲܩܬܵܐ ܕܡ̣ܢ ܓܵܘ ܡܸܨܪܹܝܢ ܡܸܬܿܕܲܟܹܿܝܢ ܗ̄ܘ̣ܵܘ\nܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܓܸܪܒܲܬ̤ ܐܝܼܕܹܗ ܘܗܸܦܟܲܬ̤ ܕܸܟܲܝܲܬ̤ ܀ :ܒܲܕܼܡܘܼܬܼ ܚܘܼܛܪܵܐ ܫܲܬܿܝܼܩܝܼܢ ܗ̄ܘ̣ܵܘ ܐܵܦ ܡܸܨܪ̈ܵܝܹܐ\nܘܒܼܵܬܲܪ ܙܲܒܼܢܵܐ ܗܘ̤ܵܘ ܐܵܟܹܕܼܢܹ̈ܐ ܒܚܲܪܵܫܘܼܬܼܵܐ ܀ :ܡܸܛܠܵܬܼܗܘܿܢ ܫܲܚܠܸܦ ܚܘܼܛܪܵܐ ܘܲܗܘ̤ܵܐ ܚܸܘܝܵܐ\nܕܲܒܼܡܲܪܕܿܘܼܬܹܗ ܢܫܲܠܸܦ ܐܸܢܘܿܢ ܡ̣ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܀ :ܒܬܲܪܬܹܿܝܢ ܐܵܬܼ̈ܘܵܢ ܕܪܲܫ ܠܹܗ ܐܘܼܪܚܵܐ ܠܡܸܫܬܲܕܿܪܵܢܵܐ\nܟܲܕܼ ܛܵܒܼ ܓܼܠ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܥܲܣ̈ܩܵܬܼܵܐ ܩܕܼܵܡ ܪܸܥܝܵܢܹܗ ܀ :ܒܹܝܬܼ ܦܘܼܠܵܓܼ̈ܐ ܩܵܡ̣ܘ ܚܘܼܫܵܒܼܵܘ̈ܗܝ ܥܲܠ ܡܹܐܙܲܠܬܹܿܗ\nܘܲܦܢ̣ܵܐ ܘܪܲܟܸܿܒܼ ܥܸܠܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ ܕܠܲܥܓܿܘܼܬܼ ܡܲܡܠܠܹܗ ܀ :ܐܲܟܿܣܹܗ ܩܵܠܵܐ ܕܡܲܢ̣ܘܼ ܕܲܥܒ݂ܲܕܼ ܦܘܼܡܵܐ ܠܐ̄ܢܵܫܵܐ\nܘܡܲܢ ܝܲܗ̣̄ܒܼ ܦܘܼܡ̇ܐ ܠܲܡܠܝܼܠܘܼܬܼܵܐ ܕܬܼܵܒܲ̇ܥ ܡܸܠܹ̈ܐ ܀ :ܐܵܪܵܐ ܚܘܼܛܪܵܐ ܕܲܗܘ̤ܵܐ ܚܸܘܝܵܬܐ ܠܵܐ ܡܲܠܸܦ ܠܵܟ\nܕܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܝܼ ܕܲܒܼܠܲܥܓܿܘܼܬܼܵܟ ܬܲܟܼܪܸܙ ܪܲܒܿܘܼܬܼܝ ܀ :ܠܡܵܢ ܣܵܕܲܪ ܐܲܢ̄ܬܿ ܥܸܠܠܹ̈ܐ ܘܡܸܠܹ̈ܐ ܠܘܼܩܒܲܠ ܨܸܒܼܝܵܢܝ\nܕܗܵܐ ܐܸܢ ܨܵܒܹ̇ܝܬܼ ܘܐܸܢ ܠܵܐ ܨܵܒܹ̇ܝܬܿ ܡܹܐܙܲܠ ܐܵܙܲܠ̄ܬܿ ܀ :ܙܸܠ ܠܵܐ ܬܸܟܼܪܸܐ ܕܕܲܡ ܠܵܐ ܗܵܘ̈ܝܵܢ ܗܵܠܹܝܢ ܕܲܫܡ݂ܲܥܬܿ\nܡܬܼܘܿܚ ܚܘܼܫܵܒܲܝ̈ܟ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܘܲܚܙܝܼ ܕܟܹܐ̈ܢܵܢ ܀","english":"with his staff he shows the hard knots upon the Egyptians, and in his hand the leprosy of the evil of the wicked among his people. They were afflicted when they entered from the leprosy of the two, and when they mingled with the Egyptians they were afflicted with sin. By the exodus from within Egypt they were purified, in that pattern of the leprosy of his hand and the turning of purity. In the likeness of the staff they were silent, also the Egyptians, and after a time they were like enchanters in sorcery. For their sakes the staff changes and becomes a serpent, and by its cunning it draws out the ear from evils. With two signs he marked a path for the one to be sent forth, when the manifest difficulties were before his mind. In the house of disputes his thoughts stood concerning her going, and he sought and mounted another cause for the confusion of his speech. He silenced the voice of the stammerer which the mouth makes into a sign, and the mouth gave speech to the eloquence that follows words. Behold, the staff that became serpents does not teach you that it is easy for me that by your confusion you proclaim my greatness. Why do you arrange causes and words against my will, for whether I will or not, I will go? Go, do not delay, lest these things that you have heard become not, from within your thoughts direct to the end and see the afflicted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܚܘܼܛܪܵܐ ܚܵܘܝܹܗ ܢܸܓܼ̈ܕܹܿܐ ܩܫܲܝܵ̈ܐ ܕܥܲܠ ܡܸܨܪ̈ܵܝܹܐ","severity":"info","text":"The staff is a symbol of Moses' authority; the 'hard knots' likely refer to the plagues or divine punishments inflicted on the Egyptians.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܸܪܒܲܬ̤","severity":"info","text":"The Syriac term ܓܸܪܒܲܬ̤ (gerbaṯ) means 'leprosy' or 'scab', used here metaphorically for moral or spiritual corruption among the Israelites and Egyptians.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܘܼܛܪܵܐ ܘܲܗܘ̤ܵܐ ܚܸܘܝܵܐ","severity":"info","text":"The transformation of the staff into a serpent alludes to Exodus 7:10-12, where Aaron's staff becomes a serpent before Pharaoh.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܕܼܡܘܼܬܼ ܚܘܼܛܪܵܐ ܫܲܬܿܝܼܩܝܼܢ ܗ̄ܘ̣ܵܘ ܐܵܦ ܡܸܨܪ̈ܵܝܹܐ","severity":"info","text":"The Egyptians' silence 'in the likeness of the staff' may reflect a tradition that the plagues rendered them passive or awestruck, a motif in Syriac exegesis.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܲܪܬܹܿܝܢ ܐܵܬܼ̈ܘܵܢ ܕܪܲܫ ܠܹܗ ܐܘܼܪܚܵܐ","severity":"info","text":"The 'two signs' (the staff and the serpent) mark a path for the one to be sent forth, structuring the narrative as a dual typological prefiguration.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܠܵܐ ܡܲܠܸܦ ܠܵܟ ܕܲܦܫܝܼܩ ܗ̄ܘ̣ ܠܝܼ","severity":"info","text":"The rhetorical address to the reader or listener ('it does not teach you') is characteristic of Narsai's homiletic style, engaging the audience in typological interpretation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one to be sent forth' (ܠܡܸܫܬܲܕܿܪܵܢܵܐ) is ambiguous; it may refer to Moses, a prophetic figure, or the Israelites in the exodus. The reading taken follows the narrative context of Moses' mission."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐ̄ܢܵܐ ܗܵܘܹ̇ܐ ܐ̄ܢܵܐ ܡܸܠܬܼܵܐ ܫܪܝܼܬܼܵܐ ܒܠܲܥܓܿܘܼܬܼ ܦܘܼܡ̇ܟ\nܘܲܡܬܲܪܓܸܿܡ ܐ̄ܢܵܐ ܥܲܠ ܡܸܨܪ̈ܵܝܹܐ ܘܥܲܠ ܥܵܒܼܪ̈ܵܝܵܐ ܀ :ܚܙ̣ܵܐ ܒܲܪ ܥܲܡܪܲܡ ܕܐܵܘܦܝܼ ܡܸܠܵܘ̈ܗܝ ܘܡܹܐܙܲܠ ܐܵܙܹ̇ܠ\nܘܲܕܼܒܲܪ ܥܲܡܹܗ ܐܲܢ̄ܬܿܬܹܗ ܘܲܒܼܢܵܘ̈ܗܝ ܕܢܹܐܙܲܠ ܘܲܢܦܘܼܫ ܀ :ܒܗܵܕܹܐ ܬܼܢܘܲܚ ܚܙ̣ܵܩ ܡ̣ܢ ܡܸܕܼܝܵܢ ܠܒܹܝܬܼ ܡܸܨܪ̈ܵܝܹܐ\nܕܐܸܢܗܘ̤ ܕܦܵܪܹܩ ܘܐܸܠܵܐ ܒܩܵܘܸܐ ܨܹܝܕ ܩܲܪ̈ܝܼܒܼܵܘܗܝ ܀ :ܒܵܕܹ̇ܩ ܠܸܒܵܐ ܚܙ̣ܵܝܗܝ ܕܐܸܬܼܪܲܥܲܡ ܠܡܸܬܿܛܲܫܵܝܘܼ\nܘܲܓܼܠ̣ܵܐ ܘܒܲܕܼܩܹܗ ܠܢܸܟܼܠܵܐ ܟܲܣܝܵܐ ܕܲܒܼܓܼܵܘ ܠܸܒܹܿܗ ܀ :ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ ܦܓܲܥ ܒܹܗ ܒܐܘܼܪܚܵܐ ܒܡܸܬܼܦܲܠܓܼܵܢܵܐ\nܘܐܲܪܝܼܡ ܣܲܝܦܹܗ ܘܦܲܣܩܹܗ ܠܢܸܟܼܠܵܐ ܕܲܢܟܿܘܼܠܬܼܵܢܵܐ ܀ :ܣܲܝܦܵܐ ܐܲܒܼܪܸܩ ܠܘܼܩܒܲܠ ܚܲܝܵܘ̈ܗܝ ܐܲܝܟ ܕܲܠܩܸܛܠܵܐ\nܘܲܚܙܵܬ̤ ܐܲܢ̄ܬܿܬܹܗ ܘܢܸܣܒܲܬ̤ ܒܐܲܦܵܘ̈ܗܝ ܓܙܘܼܪܬܵܐ ܕܲܒܼܪܵܗ̇ ܀ :ܓܙܘܼܬܵܐ ܠܸܒܼܟܲܬ̤ ܒܲܕܼܡܘܼܬܼ ܣܲܟܿܪܵܐ ܩܕܼܵܡ ܦܘܼܩܕܵܢܵܐ\nܘܲܟܼܠܵܬ̤ ܣܲܝܦܵܐ ܡ̣ܢ ܫܵܘܬܵܦܵܗ̇ ܕܠܵܐ ܢܸܩܪܘܿܒܼ ܠܹܗ ܀ :ܚܲܬܼܢܵܐ ܕܲܕܼܡ̇ܐ ܐܸܡܪܲܬ̤ ܕܐܝܼܬܼ ܠܝܼ ܠܦܘܼܬܼ ܚܘܼܫܵܒܼܵܗ̇\nܘܲܐ̄ܚܝܵܢܬܵܐ ܐ̄ܢܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܕܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ ܀ :ܛܲܒܼܥܵܐ ܕܐܲܒܼܪܵܡ ܠܸܒܼܟܲܬ̤ ܒܐܝܼܕܼܵܗ̇ ܒܲܪ̄ܬܼ ܩܵܨܘܿܡܹ̈ܐ\nܕܕܲܡ ܚܵܙܹ̇ܐ ܠܵܗ̇ ܡܵܪܵܐ ܕܐܲܒܼܪܵܡ ܘܡܸܬܼܪܲܥܸܐ ܠܵܗ̇ ܀ :ܐܵܦ ܝܵ̇ܕܲܥ ܟܠ ܚܙ̣ܵܗ̇ ܕܐܸܬܼܓܵܘܣܲܬ̤ ܒܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ\nܘܲܢܣ݂ܲܒܼ ܒܐܲܦܹܝ̈ܗ̇ ܘܲܚܡ݂ܲܠ ܣܲܝܦܹܗ ܘܦܵܫ̣ ܡ̣ܢ ܩܸܛܠܵܐ ܀ :ܠܵܐ ܗ̄ܘ̣ܵܐ ܕܢܸܩܛܘܿܠ ܐܲܪܝܼܡ ܐܝܼܕܹܗ ܐܵܦܸܢ ܐܲܪܝܼܡ\nܐܸܠܵܐ ܕܢܸܓܼܠܸܐ ܢܸܟܼܠܵܐ ܕܪܲܟܸܿܒܼ ܡܘܼܫܹܐ ܒܠܸܒܹܿܗ ܀","english":"with his staff he shows the hard knots upon the Egyptians, and in his hand the leprosy of the evil of the wicked among his people. They were afflicted when they entered from the leprosy of the two, and when they mingled. The word is a beginning in the confusion of your mouth, and it interprets upon the Egyptians and upon the Hebrews. See the son of Amram, how he fills his words and goes on his way, and he takes with him his wife and his sons, and he goes and remains. In this we see a sign from Midian to the house of the Egyptians, that he might be saved, and not remain in the midst of his relatives. His heart is examined when he was stirred to hide, and it is revealed and his secret is examined, the hidden thing that is within his heart. In the form of wrath he met him on the way in the division, and he raised his sword and cut off the whole of the devourer. The sword flashed before his life as for a killing, and his wife saw and took upon her face the circumcision of her son. The circumcision was sealed in the form of a sign before the command, and the sword was finished from her participation, that it might not approach him. The sinner of blood said, \"I have for the sake of her thought,\" and the life-giving one of the faith of the house of Abraham. The seal of Abram was sealed in her hand, the daughter of the priests, that she might see the blood of the lord of Abram and be stirred. Also, all know that she was baptized in the house of Abraham, and she took upon her face and bore his sword and was saved from killing. It was not that he might kill that he raised his hand, but that he might reveal the whole that Moses rode in his heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܙܘܼܪܬܵܐ","severity":"info","text":"The term ܓܙܘܼܪܬܵܐ (gzūrtā) means 'circumcision' and is a key motif in this passage, linking the narrative to the Abrahamic covenant.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'house of Abraham' (ܒܹܝܬܼ ܐܲܒܼܪܵܗܵܡ) evokes the patriarchal narrative, particularly the institution of circumcision in Genesis 17.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪ ܥܲܡܪܲܡ","severity":"info","text":"The reference to 'son of Amram' (ܒܲܪ ܥܲܡܪܲܡ) identifies Moses, as Amram is his father in Exodus 6:20, a standard patronymic in Syriac tradition.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ","severity":"info","text":"The phrase 'in the form of wrath' (ܒܐܸܣܟܹܿܝܡ ܚܸܡܬܼܵܐ) marks a shift to a dramatic, typological scene where Moses' sword represents divine judgment.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܝܦܵܐ ܐܲܒܼܪܸܩ","severity":"info","text":"The image of the sword flashing (ܣܲܝܦܵܐ ܐܲܒܼܪܸܩ) parallels the angel with a drawn sword in Numbers 22:23, a common motif in Syriac exegesis of Moses' miracles.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܐ ܡܸܠܬܼܵܐ ܫܪܝܼܬܼܵܐ","severity":"caution","text":"The opening phrase 'the word is a beginning' (ܐ̄ܢܵܐ ܡܸܠܬܼܵܐ ܫܪܝܼܬܼܵܐ) is textually uncertain; the Syriac may be corrupt or elliptical, and the sense 'confusion of your mouth' suggests a possible scribal error or lacuna.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the word is a beginning in the confusion of your mouth' is obscure; it may reflect a damaged text or a deliberate rhetorical device. The reading taken treats it as a meta-commentary on the act of interpretation."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܐܲܝܟ ܓܲܝܵܣܵܐ ܢܦ݂ܲܠ ܦܘܼܩܕܼܵܢܵܐ ܥܲܠ ܡܲܫܪܝܼܬܹܗ\nܘܐܲܥܕܲܝ ܡܸܢܹܗ ܕܒܼܵܪܬܹܿܗ ܘܫܲܕܿܪܹܗ ܥܲܪܛܸܠܵܐܝܼܬܼ ܀ ܚܘܼܛܪܵܐ ܒܲܠܚܘܿܕܼ ܝܲܗ̣̄ܒܝ ܠܹܗ ܠܪܵܥܝܵܐ ܕܢܹܐܚܘܿܕܼ ܒܐܝܼܕܹܗ:\nܕܲܢܚܵܘܸܐ ܒܹܗ ܚܹܝܠ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܥܲܡܵܐ ܘܥܲܡܡܹ̈ܐ ܀ :ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ ܐܵܘܚܸܕܼ ܒܐܝܼܕܹܗ ܕܲܩܪܲܒܼܬܼܵܢܵܐ\nܕܢܹܐܙܲܠ ܢܲܩܪܸܒܼ ܥܲܡ ܚܲܪ̈ܵܫܹܐ ܠܒܼܝܼܫܲܝ̈ ܛܘܼܥܝܲܝ ܀ :ܐܲܝܟ ܓܼܠܘܵܝܵܐ ܥܲܠ̣ ܠܵܗ̇ ܠܡܸܨܪܹܝܢ ܕܲܢܦ݂ܲܩ ܡܸܢܵܗ̇\nܘܐܲܪܝܼܡ ܚܘܼܛܪܹܗ ܘܡܸܠܲܬܼ ܦܘܼܡܹܗ ܘܙܵܥܲܬ̤ ܡܸܢܹܗ ܀ :ܥܲܠ̣ ܘܐܸܫܬܲܥܝܼ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ ܚܸܙܘܵܐ ܕܲܚܙܵܐ\nܘܢܵܚ̣ܘ ܟܲܕܼ ܠܵܐ ܢܵܚ̣ܘ ܒܲܕܼܠܵܐ ܗܲܝܡܸܢܘ ܫܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܫܲܡ݂ܲܥ ܐܵܦ ܦܸܪܥܘܿܢ ܫܸܡ ܐܲܠܵܗܵܐ ܘܙܵܥ ܟܲܕܼ ܠܵܐ ܙܵܥ\nܒܲܕܼܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܕܠܲܝܬܿ ܐܲܠܵܗܵܐ ܕܚܵܣܹ̇ܢ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܟܲܢܸܫ ܫܲܒܼܛܹ̈ܐ ܘܐܲܠܸܦ ܐܸܢܘܿܢ ܩܵܠ ܡܘܼܠܟܵܢܵܐ\nܘܥܲܠ̣ ܨܹܝܕܼ ܡܲܠܟܵܐ ܕܲܢܚܵܘܸܐ ܠܹܗ ܫܸܡ ܐܲܠܵܗܵܐ ܀ :ܡ̇ܪܝܵܐ ܕܥܲܠ ܟܠ ܫܲܕܲܪܲܢܝ ܨܹܐܕܲܝܟ ܒܐܝܼܙ ܓܲܕܿܘܼܬܼܵܐ\nܕܐܸܦܪܘܼܩ ܥܲܡܹܗ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ ܢܦܸܠܘܿܚ ܠܲܫܡܹܗ ܀ ܒܢܲܝ̈ܐ ܐܸܢܘܿܢ ܝܼܣܲܪ̈ܠܵܝܹܐ ܕܐܲܠܵܗܘܼܬܹܗ. ܘܠܹܗ ܚܲܝܵܒܼܝܼܢ ܚܵܘܒܲܬܼ ܚܘܼܒܵܐ ܕܐܲܒܼܵܐ ܘܡ̇ܪܵܐ ܀ :ܗܘ̤ ܐܸܡ݂ܲܪ ܠܝܼ ܕܙܸܠ ܘܐܸܡܲܪ ܠܹܗ ܠܦܸܪܥܘܿܢ ܡܲܠܟܵܐ\nܫܲܕܲܪ ܠܝܼ ܒܹܪܝ ܒܘܼܟܼܪܵܐ ܕܝܸ̇ܠܕܹܿܬܼ ܒܲܗܒܼܵܕܼ̇ ܐܝܼ̈ܕܲܝ ܀ :ܒܹܪܝ ܒܘܼܟܼܪܵܐ ܐ̄ܡ݂ܲܪ ܡܘܼܫܹܐ ܒܘܼܟܼܪܵܐ ܕܪܘܼܚ ܓܸܠܝܵܢܹ̈ܐ\nܘܠܵܐ ܐܸܬܼܩܲܒܲܠ ܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ ܒܐܸܕܼܢܲܝ̈ ܦܸܪܥܘܿܢ ܀ :ܡܲܢ̣ܘܼ ܡ̇ܪܝܵܐ ܘܡܲܢ̣ܘܼ ܥܲܡܹܗ ܠܵܐ ܝܵ̇ܕܲܥ ܐ̄ܢܵܐ\nܘܠܵܐ ܠܝܼܣܪܵܝܼܠ ܡܨܸܐ ܦܵܪܹܩ ܐ̄ܢܵܫ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܀","english":"Like a commander he set the command over his camp, and he removed from it his rod and sent it forth openly. The staff alone gave to the shepherd to hold in his hand, that he might show through it the power of the signs of the people and the nations. The sword of the spirit he grasped in his hand for the battle, that he might go and do battle with the evil magicians of their error. Like a revealer he went up to Egypt that he had left, and he raised his staff and the word of his mouth, and it trembled from him. He went up and recounted to the nobles of his people the vision that he saw, and they saw when they did not see, because of the lack of faith they did not believe truly. Pharaoh also heard the name of God and trembled when he did not tremble, for he supposed that there was no God who would be concerned for him. He gathered the tribes and taught them to go the voice of the kingdom, and he went up against the king to show him the name of God. The Lord above all sent me against you by the hand of a rod, that I might save his people from the servitude of the worshippers of his name. The Israelites sought the divinity of him, and they are guilty of the debt of love of the Father and the Lord. He said to me, \"Go and say to Pharaoh the king, 'Send me my firstborn son, whom you bore in the palm of my hands.'\" \"My firstborn son,\" said Moses, \"the firstborn of the spirit of revelations,\" and the confession of his words was not accepted in the ears of Pharaoh. The Lord was patient, and his people were patient; the father did not know, and Israel was not able to save a man from servitude.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܛܪܵܐ","severity":"info","text":"The term 'rod' (ܚܘܼܛܪܵܐ) is a key symbol in Narsai's typology, representing Moses' staff as both a pastoral and miraculous instrument, echoing the rod of Aaron and the staff of God's power.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"The reference to Pharaoh hearing the name of God and trembling alludes to Exodus 5:2, where Moses and Aaron confront Pharaoh, and to the broader narrative of the plagues.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܲܪ̈ܵܫܹܐ","severity":"info","text":"The 'evil magicians' (ܚܲܪ̈ܵܫܹܐ) likely refer to the Egyptian magicians who opposed Moses, a common motif in Syriac exegesis, drawing on Exodus 7:11-12 and later traditions.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ","severity":"info","text":"The 'sword of the spirit' (ܣܲܝܦܵܐ ܕܪܘܼܚܵܐ) parallels Narsai's earlier imagery of Moses as a spiritual warrior, akin to the 'sword of the word' in other Syriac authors like Ephrem.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ ܓܲܝܵܣܵܐ","severity":"info","text":"The passage opens with a simile ('Like a commander'), establishing a structural pattern of comparison that recurs throughout the stanza, emphasizing Moses' leadership roles.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܒܹܪܝ ܒܘܼܟܼܪܵܐ","severity":"info","text":"The phrase 'my firstborn son' (ܒܹܪܝ ܒܘܼܟܼܪܵܐ) is interpreted by Narsai as a spiritual allegory for the 'firstborn of the spirit of revelations,' reflecting a Christological reading common in Syriac tradition.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they saw when they did not see' may refer to the Israelites' lack of faith or to a visionary experience; the text does not specify which event is intended.","The identity of 'the father' in the final line is ambiguous—possibly God, Moses, or a patriarch; the reading taken is that it refers to God as Father."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܙܸܠ ܠܵܟ ܡܘܼܫܹܐ ܠܵܐ ܬܲܛܥܸܐ ܒܗܘܿܢ ܒܲܒܼܢܲܝ̈ ܥܲܡܵܟ\nܕܲܠܡܵܐ ܬܵܘܣܸܦ ܢܝܼܪܵܐ ܥܦܝܼܦܵܐ ܥܲܠ ܨܵܘܪ̈ܲܝܗܘܿܢ ܀ :ܙܸܠ ܠܵܟ ܦܹܐܩܵܐ ܣܲܓܿܝܼ ܠܲܓܼܠܸܓܼܬܿ ܩܕܼܵܡ ܣܹܘܦܲܣܛܵܐ\nܠܵܐ ܬܘܼܒܼ ܬܵܘܣܸܦ ܠܲܡܡܲܠܵܠܘܼ ܕܠܵܐ ܬܸܨܛܲܥܲܪ ܀ :ܠܵܐ ܙܵܥ ܡܘܼܫܹܐ ܡ̣ܢ ܠܘܼܚܵܡܹܗ ܕܐܵܓܹܒܼܛܵܝܵܐ\nܘܠܵܐ ܐܸܬܼܪܲܦܝܼ ܡ̣ܢ ܕܲܢܬܵܬܸܐ ܚܹܝܠ ܒܵܪܘܿܝܵܐ ܀ :ܦܢ̣ܵܐ ܘܐܸܡ݂ܲܪ ܠܹܗ ܒܲܪ ܐܲܒܼܪܵܗܵܡ ܠܒܲܪ ܚܵܡ ܥܲܒܼܕܵܐ\nܕܐܝܼܙ ܓܼܕܵܐ ܐ̄ܢܵܐ ܕܫܲܕܲܪܲܢܝ ܟܲܣܝܵܐ ܠܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܣܲܩܪܵܐ ܕܲܫܡܹܗ ܝܲܗ̣̄ܒܼ ܠܝܼ ܕܐܲܝܬܸܿܐ ܠܲܒܲܢܲܝ̈ ܥܲܡܹܗ\nܩܪܝܼ ܘܐܸܣܬܲܟܲܠ ܘܲܚܙܝܼ ܕܫܲܪܝܼܪ ܡܸܕܸܿܡ ܕܐܸܡ̇ܪܹܬܼ ܀ :ܦܲܬܼܚܹܗ ܡܘܼܫܹܐ ܠܲܦܪܸܣܛܸܓܼܡܵܐ ܕܫܸܡ ܐܝܼܬܼܘܼܬܼܵܐ\nܘܫܲܪܝܼ ܗܵܓܹ̇ܐ ܒܚܘܼܩܵܐ ܩܲܕܼܿܡܵܐ ܕܫܘܼܚܠܵܦ ܚܘܼܛܪܵܐ ܀ :ܚܘܼܛܪܵܐ ܐܲܪܡܝܼ ܝܼܣܲܪܠܵܝܵܐ ܩܕܼܲܡ ܡܸܨܪܵܝܵܐ\nܘܲܗܘ̤ܵܐ ܚܸܘܝܵܐ ܠܵܘ ܒܐܸܣܟܹܿܡܵܐ ܐܸܠܵܐ ܒܩܘܼܫܬܵܐ ܀ :ܠܵܐ ܙܵܥ ܦܸܪܥܘܿܢ ܒܫܘܼܚܠܵܦ ܚܘܼܛܪܵܐ ܕܲܗܘ̤ܸܵܐ ܚܸܘܝܵܐ\nܕܲܡܥܲܝܼܕܼ ܗ̄ܘ̣ܵܐ ܒܦܲܢܛܵܣܝܼܵܐ ܕܚܲܪܵܫܘܼܬܼܵܐ ܀ :ܣܵܒܲ݁ܪ ܗ̄ܘ̣ܵܐ ܓܹܝܪ ܕܐܲܝܟ ܚܲܪ݁ܵܫܹܐ ܡܲܛܥܸܐ ܒܛܘܼܥܝܲܝ\nܘܲܠܥܹܝܢ ܐ̄ܢܵܫܵܐ ܡܚܵܘܸܐ ܚܙܵܬܼܵܐ ܕܠܵܐ ܫܲܪܝܼܪܵܐ ܀ :ܩܪ̣ܵܐ ܚܪ̈ܵܫܹܿܐ ܕܢܹܐܬܼܘܿܢ ܢܲܛܥܘܿܢ ܒܐܸܣܟܹܿܡܲܝ̈ܗܘܿܢ\nܘܐܲܪܡܝܼܘ ܚܘܼܛܪܹ̈ܐ ܘܠܵܘ ܣܠܸܩ ܩܸܨܡ̇ܐ ܕܚܘܼܫܵܒܲܝ̈ܗܘܿܢ ܀ :ܥܒ݂ܲܕܼܘ ܐܵܦ ܗܸܢܘ̣ܿܢ ܒܲܕܼܡܘܼܬܼ ܡܘܼܫܹܐ ܠܵܘ ܒܲܫܪܵܪܵܐ\nܘܐܸܬܿܬܿܪܝܼܡ ܩܘܼܫܬܵܐ ܘܲܒܼܠܲܥ ܐܸܢܘܿܢ ܠܐܸܣܟܹܿܡܲܝ̈ܗܘܿܢ ܀ :ܚܸܘܝܵܐ ܕܩܘܼܫܬܵܐ ܒܲܠ̣ܥܹܗ ܠܙܹܐܦܵܐ ܘܲܛܠܸ݂ܩ ܘܐܵܘܦܝܼ\nܘܠܵܐ ܐܸܬܼܟܲܚܲܕܼܘ ܙܹܐܦܵܢܝܹ̈ܐ ܡ̣ܢ ܫܲܪܝܼܪܵܐ ܀","english":"Go, Moses, do not err among the sons of your people,\nlest you add a heavy yoke upon their necks. Go, you staff, suffice for the rolling before the sophist,\ndo not again add to speaking lest you be harmed. Moses was not moved from the command of the Egyptian,\nnor was he frightened from the laws of the Creator’s power. He turned and said to him, the son of Abraham to the son of Ham the servant,\n“This is the sign that I sent secretly to the house of the Egyptians.” The name of the sorcerer gave to me that he might bring it to the sons of his people;\nhe called and observed and saw that what I said was true. Moses opened the proclamation of the name of the essence,\nand began to recite the first law of the transformation of the rod. The Israelite cast down the rod before the Egyptian,\nand it became a serpent, not in appearance but in truth. Pharaoh was not moved by the transformation of the rod that became a serpent,\nfor he was accustomed to the spectacle of sorcery. For he supposed that, like sorcerers, he would err in their illusions,\nand that a false vision would show a fire of deception. He called the sorcerers of Jannes and Jambres in their appearances,\nand they cast down rods, but the lot of their thoughts did not succeed. They also did in the likeness of Moses, but not in truth,\nand truth arose and swallowed up their appearances. The serpent of truth swallowed up the lie and vanished, and Uphni,\nand the liars were not distinguished from the true one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܦܣܛܐ","severity":"info","text":"The Greek loanword sophistēs (here ܣܘܦܣܛܐ) denotes a pagan wise man or deceiver, aligning with Narsai’s polemic against Egyptian magicians.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܢܣ ܘܝܡܒܪܣ","severity":"info","text":"Jannes and Jambres, the Egyptian magicians who opposed Moses, are named in 2 Timothy 3:8 and later Jewish and Christian tradition; Narsai here adapts them as archetypes of false wonder-workers.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܛܪܐ","severity":"info","text":"The transformation of Moses’ rod into a serpent is not in the biblical account (Exodus 7:8–12 has Aaron’s rod become a serpent) but appears in later midrashic and Syriac exegetical traditions, which Narsai follows.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates direct address to Moses and the staff (lines 1–2) with third-person narrative, then returns to dialogue and action, marking a shift from exhortation to dramatic confrontation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܘܦܢܝ","severity":"info","text":"The name Uphni (ܐܘܦܢܝ) is obscure; it may be a corruption or variant of a magician’s name from the Jannes and Jambres cycle, possibly reflecting a lost textual tradition.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪ ܚܡ","severity":"caution","text":"The phrase “son of Ham” (ܒܪ ܚܡ) identifies the Egyptian as a descendant of Ham, a common ethnic marker in Syriac literature, but the precise referent of “son of Abraham” (Moses or another figure) is ambiguous in context.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of Abraham' addressing the 'son of Ham' is unclear: it may be Moses or another Israelite figure.","The name 'Uphni' (ܐܘܦܢܝ) has no clear parallel in known sources; it may be a scribal error or a variant from a lost tradition."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܣܲܒ݂ܲܪܘ ܚܲܪ̈ܵܫܹܐ ܕܲܒܼܚܲܪ̈ܫܲܝܗܘܿܢ ܡܲܛܥܸܐ ܡܘܼܫܹܐ\nܒܗܵܝ̇ ܕܲܪܕܸܐ ܗ̄ܘ̣ܵܐ ܒܐܘܼܡ̇ܢܘܼܬܼܗܘܿܢ ܡ̣ܢ ܛܲܠܝܘܼܬܹܗ ܀ :ܩܲܫܝܼܘ ܠܸܒܿܗܘܿܢ ܩܲܫ̈ܝܲܝ ܠܸܒܵܐ ܘܠܵܘ ܨܵܬܘܼ ܡܸܠܵܘ̈ܗܝ\nܘܲܗܦ݂ܲܟ ܐܲܝܬܿܝܼ ܣܲܩܪܵܐ ܐ̄ܚܪܹܢܵܐ ܕܢܸܓܼܕܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܐܲܪܝܼܡ ܐܝܼܕܹܗ ܒܫܸܡ ܒܵܪܘܿܝܵܐ ܘܲܡ̣ܚܵܐ ܠܢܲܗܪܵܐ\nܘܲܗܘ̤ܵܘ ܡܲܝ̈ܵܐ ܚܠܲܚ̈ܵܐ ܕܢܲܗܪܵܐ ܕܡ̇ܐ ܡܲܪܝܼܪܵܐ ܀ :ܩܲܫܝܘܼܬܼ ܢܸܓܼܕܵܐ ܗܲܦܟܲܬ̤ ܐܸܬܘܿܢ ܠܡܲܝܵ̈ܐ ܠܲܕܼܡ̇ܐ\nܕܢܹܐܠܲܦ ܦܸܪܥܘܿܢ ܕܡܸܛܠܵܬܹܗ ܒܠܲܥܘ̣ ܫܲܬܿܝܼܩܹ̈ܐ ܀ :ܐܘܿܢ ܒܵܪܘܿܝܵܐ ܕܩܲܕܿܝܼܩ ܕܝܼܢܹܗ ܠܲܥ̇ܒܼܵܕܼ ܐܝܼܕܼܵܘ̈ܗܝ\nܠܡܵܢ ܪܵܕܹܐ ܐܲܢ̄ܬܿ ܠܲܕܼܠܵܐ ܐܲܣܟܸܿܠܘ ܚܠܵܦ ܚܲܝܵܒܹ̈ܐ ܀ :ܦܸܪܥܘܿܢ ܚܲܝܵܒܼ ܢܸܓܼܕܵܐ ܥܦܝܼܦܵܐ ܕܠܵܐ ܨܵܬܼ ܡܸܠܲܝ̈ܟ\nܘܠܵܘ ܫܲܬܿܝܼܩܹ̈ܐ ܕܠܵܐ ܡܦܵܣܝܼܢ ܒܵܟ ܐܵܦܠܵܐ ܡ̇ܢ ܐܲܢ̄ܬܿ ܀ :ܐܲܪܝܼܡ ܫܲܒܼܛܵܟ ܘܲܡܚܝܼ ܠܕܼܐܣܟܸܿܠ ܚܠܵܦ ܣܲܟܼܠܘܼܬܹܗ\nܕܠܵܐ ܬܘܼܒܼ ܢܲܣܟܸܿܠ ܘܲܢܒܲܙܲܚ ܒܵܟ ܡܲܪܵܚܵܐܝܼܬܼ ܀ :ܐܘܿ ܪܸܥܝܵܢܵܐ ܠܵܐ ܬܸܬܼܥܲܕܲܠ ܡܲܪܵܚܵܐܝܼܬܼ\nܒܗܵܝ̇ ܝܼܕܲܥܥܬܼܵܐ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܵܗ̇ ܨܹܝܕܼ ܬܘܼܩܵܢܵܗ̇ ܀ :ܫܲܦܝܼܪ ܪܵܕܹܐ ܠܲܕܼܠܵܐ ܩܵܠܵܐ ܚܠܵܦ ܡܲܠܵܠܹ̈ܐ\nܕܢܵܘܕܲܥ ܐܸܢܘܿܢ ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܕܲܠܘܵܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܗܵܕܹܐ ܐܸܡ݂ܲܪ ܕܐܸܝܵܐ ܩܲܫܝܼܬܼ ܠܸܒܹܿܗ ܕܦܸܪܥܘܿܢ\nܠܵܐ ܗ̄ܘ̣ܵܐ ܕܩܲܫܝܼ ܐܸܠܵܐ ܕܛܲܥܢܹܗ ܒܡܲܓܿܪܲܬܼ ܪܘܼܚܹܗ ܀ :ܡܨܸܐ ܗ̄ܘ̣ܵܐ ܕܢܸܪܕܹܿܝܘܗܝ ܘܢܵܘܦܘܿܢ ܚܲܝܵܘ̈ܗܝ ܒܲܚܕܼܵܐ ܫܵܥܵܐ\nܐܸܠܵܐ ܗܵܕܹܐ ܠܵܐ ܦܲܐܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܒܲܣܝܼܡܘܼܬܹܗ ܀ :ܒܲܣܝܼܡܵܐܝܼܬܼ ܛܲܥ̣ܢܹܗ ܠܥܲܛܠܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܥܕܲܡ̇ܐ ܕܗܘ̤ ܠܹܗ ܛܲܒܲܥ ܢܲܦܫܹܗ ܒܗܵܘܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܀","english":"The magicians erred with their sorceries, Moses\nin that he had grown up among them from his youth. Hardened were their hearts, the hard-hearted, and they did not heed his words.\nAnd he brought another rod, another serpent. He raised his hand in the name of the Creator and struck the river,\nand the waters of the river became blood, bitter blood. The hardness of the serpent was turned into water for blood,\nso that Pharaoh might learn that because of him the silent ones were drowned. O Creator who is just, his hand is for the servant,\nwhy do you go to the poor one? The fools erred instead of the guilty. Pharaoh, guilty one, serpent hardened, who does not heed your words,\nand the silent ones who are not pacified by you, nor anything from you. Raise your staff and strike the fool for his folly,\nthat he may not again be foolish and mock you insolently. O mind, do not be troubled insolently\nby that knowledge which, like a stone, in its testing is against its strength. Fairly does the poor one go, a voice instead of speakers,\nthat they may know the greatness of his love for humanity. This he said, that the heart of Pharaoh was hard,\nnot that it was hard, but that his error was in the course of his spirit. He could have pursued him and ended his life in one hour,\nbut this was not fitting for his gentleness. Gently he led his error to the precipice without noise,\nuntil he himself sank into the abyss of iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܲܗܦ݂ܲܟ ܐܲܝܬܿܝܼ ܣܲܩܪܵܐ ܐ̄ܚܪܹܢܵܐ ܕܢܸܓܼܕܵܐ ܐ̄ܚܪܹܢܵܐ","severity":"info","text":"The phrase 'he brought another rod, another serpent' echoes the biblical narrative of Moses' rod turning into a serpent (Exod 4:2–4) and the subsequent plague of blood (Exod 7:20–21). Narsai condenses two distinct miracles into a single poetic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܡ̣ܚܵܐ ܠܢܲܗܪܵܐ ܘܲܗܘ̤ܵܘ ܡܲܝ̈ܵܐ ܚܠܲܚ̈ܵܐ ܕܢܲܗܪܵܐ ܕܡ̇ܐ ܡܲܪܝܼܪܵܐ","severity":"info","text":"The striking of the river and its transformation into blood alludes to the first plague (Exod 7:20–21). Narsai intensifies the image by specifying 'bitter blood', a detail not in the biblical text but common in later exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܢܸܓܼܕܵܐ","severity":"info","text":"The term ܕܢܸܓܼܕܵܐ (deggāḏā) means 'serpent' or 'dragon'. In Syriac exegetical literature, it often symbolizes Pharaoh or demonic power. Here it is used both literally (the rod-turned-serpent) and metaphorically (Pharaoh as a hardened serpent).","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh is consistently called 'the guilty one' (ܚܲܝܵܒܼ) in this passage, reflecting Narsai's homiletic emphasis on moral culpability. This aligns with the Syriac tradition of reading the Exodus narrative as a typological prefiguration of Christ's victory over evil.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܪܸܥܝܵܢܵܐ ܠܵܐ ܬܸܬܼܥܲܕܲܠ ܡܲܪܵܚܵܐܝܼܬܼ","severity":"info","text":"The apostrophe 'O mind, do not be troubled insolently' marks a shift from narrative to direct moral exhortation. This rhetorical device is typical of Narsai's homilies, where the poet addresses the audience or an abstract faculty to draw a lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܒܲܣܝܼܡܵܐܝܼܬܼ ܛܲܥ̣ܢܹܗ ܠܥܲܛܠܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ","severity":"info","text":"The image of Moses gently leading Pharaoh to the precipice without noise reflects Narsai's emphasis on divine patience and the inevitability of punishment. This theme is developed in later Syriac commentaries on Exodus, where Pharaoh's hardening is seen as self-destructive.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings due to manuscript corruption, particularly in the phrase 'ܕܢܸܓܼܕܵܐ ܐ̄ܚܪܹܢܵܐ' where the second word may be a variant spelling of 'another' or a scribal error. The translation follows the most common reading."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܠܢܲܗܪܵܐ ܢܦܲܩ̣ ܗ̄ܘ̣ܵܐ ܥܛܸܠ ܪܸܝܵܢܵܐ ܕܲܢܕܲܒܲܚ ܗ̄ܘ̣ܵܐ\nܘܐܲܪܥܹܗ ܡܘܼܫܹܐ ܘܚܵܘܝܹܗ ܢܸܓܼܕܵܐ ܕܲܥܬܼܝܼܕܼ ܕܢܸܒܼܠܲܥ ܀ :ܩܕܼܵܡ ܕܲܢܢܲܓܸܿܕܼ ܓܠ̣ܵܐ ܥܲܠ ܢܸܓܼܕܵܘ̈ܗܝ ܓܲܙܵܐ ܕܢܸܓܼ̈ܕܹܿܐ\nܕܢܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ ܕܡܸܢܹܗ ܒܵܠܿܥܝܼܢ܀ :ܐܲܪܝܼܡ ܐܝܼܕܹܗ ܘܲܡܼܚܵܗܿ ܠܐܲܪܥܵܐ ܘܲܡܠܵܬ̤ ܩܲܡܨܵܐ\nܘܲܢܦܲܩ ܐܘܼܪ̈ܕܥܹܐ ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܘܟܲܣܝܼ ܐܲܦܹ̈ܝܗ̇ ܀ :ܚܙ̣ܵܐ ܡܲܪܵܚܵܐ ܘܐܲܓܲܡܸܕܼ ܘܲܩܪ̣ܵܐ ܠܲܕܼܠܵܐ ܐܲܠܵܗ\nܘܲܥܒ݂ܲܕܼܘ ܐܘܼܪ̈ܕܿܥܹܐ ܟܲܕܵܒܼܵܝܼܬܼ ܟܲܕܼ ܠܲܝܬܿ ܐܸܢܹܝܢ ܀ :ܕܡܘܼܫܹܐ ܒܩܘܼܫܬܵܐ ܫܲܪܝܼܪ݁ܵܢ ܗ̣̄ܘܲܝ̈ ܒܲܕܼܡܘܼܬܼ ܓܘܼܫܡܵܐ\nܘܲܕܚܲܪ̈ܵܫܹܐ ܐܲܝܟ ܛܸܠܵܠܵܐ ܕܠܲܝܬܵܘܗܝ ܡܸܕܹܿܡ ܀ :ܣܸܪܝܲܬ̤ ܐܲܪܥܵܐ ܕܐܵܓܹܒܼܛܵܝܹ̈ܐ ܒܐܘܼܪ̈ܕܿܥܵܘܗܝ ܕܡܘܼܫܹܐ\nܘܚܲܫ̣ ܡܵܪܘܿܕܼܵܐ ܘܲܒܼܥ̣ܵܐ ܘܐܲܦܝܼܣ ܠܵܘ ܒܲܫܪܵܪܵܐ ܀ :ܫܐܲܠ ܠܵܟ ܙܲܒܼܢܵܐ ܥܢܵܝ̣ܗܝ ܡܲܟܿܝܼܟܼܵܐ ܠܲܚܬܼܝܼܪ ܢܲܦܫܵܐ\nܘܐܸܡ݂ܲܪ ܕܲܡܚܵܪ ܘܨܲܠܝܼ ܟܹܐܢܵܐ ܘܲܛܠܸ݂ܩ ܐܘܼܪ̈ܕܿܥܹܐ ܀ :ܗ̣ܦܲܟ ܡܵܪܘܿܕܼܵܐ ܘܲܥܛ̣ܵܐ ܠܸܒܹܿܗ ܡ̣ܢ ܬܘܼܪܵܨܵܐ\nܘܲܗܦ݂ܲܟ ܡܘܼܫܹܐ ܘܚܵܘܝܹܗ ܢܸܓܼܕܼܵܐ ܕܲܡܠܸܐ ܩܲܠܡܵܐ ܀ :ܓܠ̣ܵܐ ܠܹܗ ܠܘܼܩܕܲܡ ܕܗܵܐ ܥܵܒܼ̇ܕܼ ܐ̄ܢܵܐ ܘܐܲܟܸܿܢ ܣܲܥ̣ܵܪܵܗ̇\nܕܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܕܠܵܘ ܛܘܼܥܝܲܝ ܗ̄ܝܼ ܐܸܠܵܐ ܫܪܵܪܵܐ ܀ :ܒܚܘܼܛܪܵܐ ܚܲܪܫܵܐ ܒܸܠܥܲܬ̤ ܐܲܪܥܵܐ ܡ̣ܢ ܡܲܠܵܠܵܐ\nܘܦܸܪܚܲܬ̤ ܩܲܠܡܵܐ ܒܲܒܼܢܲܝ̈ܢܵܫܵܐ ܘܲܒܼܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܒܓܼܘܼܫܡܹ̈ܐ ܣܸܒܼܟܲܬ̤ ܩܲܠܡܵܐ ܕܲܥܒ݂ܲܕܼ ܝܼܣܲܪܠܵܝܵܐ\nܥܕܲܡܵܐ ܕܐܲܝܠܸܠܘ ܐܵܦ ܡܸܨܪ̈ܵܝܹܐ ܡ̣ܢ ܒܲܫܝܘܼܬܼܵܗ̇ ܀ :ܢܸܓܼܕܵܐ ܩܲܫܝܵܐ ܒܠܲܥ̣ ܡܸܨܪܵܝܵܐ ܡ̣ܢ ܥܸܒܼܪܵܝܵܐ\nܘܚܵܒܼ݂ܘ ܚܲܪ݁ܫܹܐ ܘܲܙܩܲܦ̣ܘ ܨܸܒܼܥܵܐ ܩܕܼܵܡ ܐܲܠܵܗܵܐ ܀","english":"The rod came out, the serpent that he had offered for sacrifice, and Moses cast it down and showed the cord that was destined to swallow. Before it swallowed, he revealed upon its cords the treasure of cords, that it might teach the magicians to be swallowed by it. He raised his hand and struck the ground, and the earth opened, and frogs came forth without number and covered its face. The arrogant one saw and was amazed and called upon God as judge, and the frogs acted deceitfully, as if they were not there. Those of Moses, in truth, were real in the form of a body, while those of the magicians were like a shadow that is nothing. The land of the Egyptians was sated with the frogs of Moses, and the rebel felt pain and sought and found no remedy. Ask the sacrificer, his humble servant, the meek one, of the arrogant one, and he said, \"Tomorrow I will pray, and the wood will be consumed, and the frogs will perish.\" The rebel turned and his heart withdrew from the order, and Moses turned and showed him the cord that was full of vermin. He revealed to him beforehand that he was a man and would consume his hair, so that he might know that it was not deception but truth. With a hard rod, the earth swallowed from the speaker, and vermin burst forth in the likenesses of men and animals. In bodies, the vermin that the Israelite made multiplied, until even the Egyptians wailed from its evil. The hard cord swallowed the Egyptian from the Hebrew, and the magicians saw and raised a finger before God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܓܸܕܵܐ","severity":"info","text":"The Syriac term ܓܸܕܵܐ (giddā) can mean 'cord,' 'sinew,' or 'tendon.' Here it likely refers to the serpent's body as a cord-like entity, emphasizing its swallowing function.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"frogs","severity":"info","text":"The plague of frogs (Exod 8:1–15) is here elaborated with Moses' frogs being real and the magicians' frogs illusory, a detail not in the biblical text but common in later exegetical traditions.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"magicians","severity":"info","text":"The magicians (ܚܲܪ̈ܵܫܹܐ) are Jannes and Jambres, figures from Jewish and Christian tradition who opposed Moses. Their portrayal as deceitful contrasts with Moses' true miracles.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rebel","severity":"info","text":"The 'rebel' (ܡܵܪܘܿܕܼܵܐ) likely refers to Pharaoh, who is depicted as stubborn and resistant to Moses' signs, a recurring figure in this narrative section.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"cord swallowing","severity":"info","text":"The motif of a cord or serpent swallowing adversaries parallels earlier episodes in this work (e.g., the rod becoming a serpent) and echoes the biblical staff-to-serpent miracle (Exod 7:10–12).","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vermin","severity":"caution","text":"The term ܩܲܠܡܵܐ (qalmā) is ambiguous, meaning 'vermin' or 'lice.' The context of multiplying bodies suggests a plague of vermin, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (ܡܵܪܘܿܕܼܵܐ) is not explicitly named; it is taken as Pharaoh based on context. The term 'vermin' (ܩܲܠܡܵܐ) may refer to lice or another small pest; the reading 'vermin' is adopted for generality."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܨܸܒܼܥܵܐ ܗ̄ܝܼ ܗܵܕܹܐ ܕܐܵܠܵܗ ܟܠܵܐ ܠܦܸܪܥܘܿܢ ܐܸܡ݂ܲܪܘ\nܘܠܵܐ ܨܵܬܼ ܐܸܢܘܿܢ ܝܲܩܝܼܪ ܠܸܒܵܐ ܠܲܒܼܢܲܝ̈ ܛܘܼܥܝܲܝ ܀ :ܗܦ݂ܲܟ ܒܵܪܘܿܝܵܐ ܘܫܲܕܲܪ ܨܹܐܕܼܵܘܗܝ ܕܚܲܡܸܫ ܙܲܒܼܢܝܼ̈ܢ\nܕܫܲܕܲܪ ܠܝܼ ܥܲܡܝ ܘܐܸܠܵܐ ܩܲܒܸܿܠ ܢܸܓܼܕܵܐ ܐ̄ܚܪܹܢܵܐ ܀ :ܗܵܐ ܡܫܲܕܲܪ ܐ̄ܢܵܐ ܥܠܲܝܟ ܥܲܪܘܼܒܼܵܐ ܕܟܼܠ ܓܸܢܣܵܢܝܼ̈ܢ\nܕܲܚܠܝܼܛ ܘܲܒܼܠܝܼܠ ܘܲܡܚܲܒܸܿܠ ܟܠ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܘܲܕܼܫܲܪܝܼܪܵܐ ܕܡܸܠܲܬܼܝ ܪܵܗܛܵܐ ܩܕܼܵܡ ܡܹܐܬܼܝܼܬܹܗ\nܗܵܐ ܦܵܪܹ̇ܫ ܐ̄ܢܵܐ ܒܹܝܬܼ ܥܲܡܝ ܠܥܲܡܵܟ ܕܠܵܐ ܢܸܩܪܘܿܒܼ ܠܹܗ ܀ :ܗܵܐ ܡܲܩܢܸܐ ܐ̄ܢܵܐ ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܠܲܒܼܠܝܼܠܘܼܬܹܗ\nܘܟܲܕܼ ܠܵܐ ܦܵܪܹܫ ܗܵܘܹ̇ܐ ܦܵܪܹܫ ܝܲܬܿܝܼܪ ܡܸܢܵܟ ܀ :ܡܢܲܩ݂ ܥܲܪܘܼܒܼܵܐ ܘܟܲܣܝܼ ܐܲܦܹ̈ܝܗ̇ ܕܟܼܠܵܗ̇ ܐܲܪܥܵܐ\nܘܚܲܒܸܿܠ ܐܲܟܲܚ̄ܕܼ ܙܲܪ̈ܥܹܐ ܘܦܹܐܪܹ̈ ܕܟܼܠ ܐܝܼܠܵܢܝܼ̈ܢ ܀ :ܚܲܫ̣ ܡܵܪܘܿܕܼܵܐ ܒܲܡܠܸܐ ܙܲܒܼܢܵܐ ܟܲܕܼ ܡܸܬܼܩܲܫܸܐ\nܘܲܩܪ̣ܵܐ ܠܡܘܼܫܹܐ ܕܢܸܟܼܠܸܐ ܐܝܼܕܹܗ ܡ̣ܢ ܕܲܠܡܸܡܚܵܐ ܀ :ܟܠܝܼ ܢܸܓܼܕܲܝ̈ܟ ܒܲܪ ܥܸܒܼܪܵܝܹܐ ܣܲܓܿܝܼ ܪܕܲܝܬܵܢܝ\nܐ̄ܢܵܐ ܝܵܗܹ̇ܒܼܢܵܐ ܥܲܡܵܐ ܕܲܒܼܥ݂ܲܝܬܿ ܕܢܹܐܙܲܠ ܥܲܟܵܟ ܀ ܐܲܪܝܼܡ ܡܘܼܫܹܐ ܫܲܒܼܛܵܐ ܕܢܸܓܼܕܵܐ ܡ̣ܢ ܡܲܪܵܚܵܐ:\nܘܲܗܦ݂ܲܟ ܕܿܓܸܿܠ ܘܠܵܐ ܝܲܗ̣̄ܒܼ ܥܲܡܵܐ ܐܲܝܟ ܕܐܸܫܬܵܘܕܲܝܼ ܀ :ܘܐܸܡ݂ܲܪ ܡ̇ܪܝܵܐ ܠܡܘܼܫܹܐ ܥܲܒܼܕܹܿܗ ܦܬܲܚ ܒܹܝܬܼ ܐܲܪ݁ܟܹܿܐ\nܘܐܲܦܸܩ ܢܸܓܼ̈ܕܹܿܐ ܥܲܠ ܡܲܪ݁ܲܚܹܐ ܕܫܵܛ̣ܘ ܠܘܼܚܵܡܵܝ̈ ܀ :ܡ̇ܘܬܵܐ ܪܗܝܼܒܼܵܐ ܢܦܲܩ̣ ܥܲܡ ܡܸܠܬܹܗ ܕܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ\nܘܣܵܦܲܬ̤ ܒܥܝܼܪ݁ܵܐ ܟܠܵܗ̇ ܡܸܢܫܹܠܝ ܕܐܲܪܲܥ ܡܸܨܪܹܝܢ ܀ :ܡܝܼܬܼ ܚܲܝ̈ܘܵܬܼܵܐ ܘܠܵܐ ܡܝܼܬܼ ܥܵܘ̣ܠܹܗ ܥܵܘ̣ܠܵܐ\nܘܲܚܙ̣ܵܐ ܡ̇ܪܝܵܐ ܘܐܲܪܝܼܡ ܐܝܼܕܹܗ ܒܝܲܕܼ ܒܲܪ ܒܲܝܬܹܿܗ ܀","english":"The finger of God it was that stayed Pharaoh, and he did not heed; the heart of the king was heavy with his sorceries. The Creator turned and sent against him five plagues, that he might send my people away, and he would not accept another cord. Behold, I send against you a swarm that destroys all kinds, mixed, confused, and corrupting all without restraint. And the truth of my word runs before its coming; behold, I separate between my people and your people, that it may not approach them. Behold, I set a great order against his confusion, and when it does not separate, it separates more than you. The swarm darkened and covered the face of the whole earth, and destroyed together the seeds and fruits of all trees. The rebellious one felt, filled the cup with poison while it was being struck, and called to Moses that he might hold back his hand from striking. \"Stop your cords, son of the Hebrews; I have endured much from you. I will give the people that you asked to go with you.\" Moses raised the rod of the cord from the king, and turned and deceived, and did not give the people as he had promised. And the Lord said to Moses, \"Open the door of the ark, and bring out the cords upon the kings who erred in their thoughts.\" A great death went out with the word of the son of the Hebrews, and it destroyed in a moment all the firstborn of the land of Egypt. The animals died, but his iniquity did not die, the iniquity; and the Lord saw and raised his hand through the son of his house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܸܒܼܥܵܐ ܕܐܵܠܵܗ","severity":"info","text":"The phrase 'finger of God' (ܨܸܒܼܥܵܐ ܕܐܵܠܵܗ) echoes Exodus 8:19 (Peshitta), where the magicians say 'this is the finger of God' (ܨܒܥܐ ܕܐܠܗܐ). Narsai uses it to frame the plagues as divine acts.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܡܸܫ ܙܲܒܼܢܝܼ̈ܢ","severity":"info","text":"The 'five plagues' (ܚܲܡܸܫ ܙܲܒܼܢܝܼ̈ܢ) refer to the first five plagues of Exodus (blood, frogs, lice, flies, pestilence). Narsai condenses the narrative, as the previous passage already described frogs.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܲܪܘܼܒܼܵܐ","severity":"info","text":"The 'swarm' (ܥܲܪܘܼܒܼܵܐ) likely refers to the plague of flies (Exod 8:20-24) or a general locust-like pest. Narsai's description as 'mixed, confused, and corrupting' amplifies the biblical account.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern: Pharaoh's refusal, a plague sent, a plea to stop, and Moses' deception. The final section introduces the death of the firstborn (Exod 12:29-30), marking a climax in the sequence of plagues.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ","severity":"info","text":"Narsai's repeated use of 'son of the Hebrews' (ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ) for Moses reflects a typological reading common in Syriac exegesis, emphasizing Moses as a type of Christ and the Hebrews as the chosen people.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܗܦ݂ܲܟ ܕܿܓܸܿܠ","severity":"caution","text":"The phrase 'turned and deceived' (ܘܲܗܦ݂ܲܟ ܕܿܓܸܿܠ) is ambiguous: it may mean Moses tricked Pharaoh by not releasing the people, or that he physically turned away. The English draft takes the former, but the Syriac allows both.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'swarm' (ܥܲܪܘܼܒܼܵܐ) is not specified in the text; it may conflate flies and locusts.","The phrase 'turned and deceived' (ܘܲܗܦ݂ܲܟ ܕܿܓܸܿܠ) could be read as a physical action or a moral deception."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":":ܒܫܘܼܚܢܵܐ ܒܝܼܫܵܐ ܦܲܩܕܹܿܗ ܕܢܸܡܚܹܝܘܗܝ ܠܲܩܫܹܐ ܩܕܼܵܠܵܐ\nܕܲܒܼܝܲܕܼ ܦܲܓܼܪܹܗ ܢܡܲܟܸܿܟ ܢܲܦܫܹܗ ܡ̣ܢ ܪܵܡܘܼܬܼܵܐ ܀ :ܩܸܛܡܵܐ ܕܵܪܹܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܐܲܪܥܵܢܵܝܵܐ\n:ܘܕܲܠܚܹܗ ܠܐܵܐܲܪ ܘܲܢܦܲܩ̣ܘ ܫܘܼܚܢܹ̈ܐ ܒܲܒܼܢܲܝ̈ܢܵܫܵܐ\n:ܒܫܘܼܚܢܵܐ ܕܢܘܼܦܚܹ̈ܐ ܢܦܲܠ̣ܘ ܡܲܪ݁ܚܹܐ ܠܒܼܝܼܫܲܝ̈ ܚܘܼܬܼܪܵܐ\nܘܠܵܐ ܨܒܼܵܘ ܫܲܠܚ̣ܘܼܗܝ ܠܫܘܼܚܢܵܐ ܒܝܼܫܵܐ ܕܪ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܒܢܸܓ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܒܠܲܥ̣ܘ ܘܐܸܬܼܒܲܣܒܲܣܘ ܗܲܕܵܡܲܝ̈ܗܘܿܢ\nܘܥܲܕܼ ܩܲܝܵܡܵܐ ܡܚܘܿܬܼܵܐ ܕܢܘܼܦܚܹ̈ ܥܩܲܒܼܬܼܵܗ̇ ܐ̄ܚܪܹܬܵܐ ܀ :ܠܦܘܼܬܼ ܟܘܼܪܗܵܢܗܘܿܢ ܛܲܝܸܒܼ ܐܘܼܟܼܠܵܐ ܟܘܵܝܹ̈ܐ ܩ̈ܫܲܝܵܐ\nܕܢܸܓܼܙܘܼܪ ܡܸܢܗܘܿܢ ܟܹܐܒܼܵܐ ܕܥܵܘ̣ܠܵܐ ܕܒܲܣܒܸܿܣ ܐܸܢܘܿܢ ܀ :ܪܡܲܙ ܠܹܗ ܠܐܵܐܲܪ ܠܐ ܒܐܝܼ̈ܕܲܝ ܡܘܼܫܹܐ ܕܢܲܡܛܲܪ ܒܲܪܕܼܵܐ\nܘܥܲܡܵܗ̇ ܕܡܸܠܬܼܵܐ ܗܘ̤ܵܐ ܣܘܼܪ̈ܵܢܵܐ ܕܠܵܐ ܫܘܼܘܚܵܪܵܐ ܀ :ܬܠ̣ܵܐ ܝܲܡܝܼܢܹܗ ܥܲܦܪܵܢܵܝܵܐ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܢܚܸܬܼ ܒܲܪܕܼܵܐ ܕܲܚܠܝܼܛܵܐ ܒܹܗ ܢܘܼܪܵܐ ܕܪܘܼܓܼܙܵܐ ܀ :ܒܲܪܕܼܵܐ ܘܢܘܼܪܵܐ ܚܠܲܛ̣ܘ ܒܲܚܕܵܕܹ̈ܐ ܬܪܹܝܢ ܕܲܠܩܘܼܒܼܠܹ̈ܐ\nܘܲܢܚܸܬܼܘ ܘܐܲܩܪܸܒܼܘ ܥܲܡ ܥܵܘܵܠܹ̈ܐ ܚܠܵܦ ܒܵܪܘܿܝܵܐ ܀ :ܩܪ̈ܵܒܹܐ ܩ̈ܫܲܝܵܐ ܥܒ݂ܲܕܼܘ ܫܲܬܿܝܼܩܹ̈ܐ ܥܲܡ ܥܵܘܵܠܹ̈ܐ\nܘܲܬܼܒܲܥ̣ܘ ܡܸܢܗܘܿܢ ܥܝܵܪܬܵܐ ܘܨܲܥܪܵܐ ܕܫܸܡ ܐܲܠܵܗܵܐ ܀ :ܐܹܝܘ ܬܲܟܼܬܿܘܼܫܵܐ ܕܲܡܫܲܓܼܢܲܝ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܬܲܟܼܬܿܘܼܫܹ̈ܐ\nܕܲܒܼܥܸܠܕܲܒܵܒܹ̈ܐ ܪܚܸܡ̣ܘ ܫܲܘܝܘܼܬܼܵܐ ܡܸܛܠܵܬܹܗ ܀ :ܡܲܢ̣ܘܼ ܡ̣̤ ܡܬܼܘܿܡ ܚܙ̣ܵܐ ܠܐܸܣܛܘܼܟܼܣܹ̈ܐ ܬܪܹܝܢ ܕܲܠܩܘܼܠܹ̈ܐ\nܕܟܲܕܼ ܢܘܼܟܼܪܵܝܝܼܢ ܪܚܸܡ̣ܘ ܫܲܘܝܘܼܬܼܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀ :ܡܲܢ ܐܸܫܬܿܠܲܛ̣ ܥܲܠ ܒܸܪ݁ܝܵܬܼܵܐ ܐܲܝܟ ܒܲܪ ܥܲܡܪܲܡ\nܕܲܥܨ̣ܵܐ ܟܝܵܢܹ̈ܐ ܘܫܲܥܒܸܿܕܼ ܐܸܢܘܿܢ ܒܡܸܠܲܬܼ ܦܘܼܡܹܗ ܀","english":"In his evil sorcery he commanded that they strike the neck of the calf with the hand of its body, and he humbled himself from his high station. He cast ashes upon the faces of the earthly heights, and he troubled the air, and the sorceries went forth through the fingers. By the sorcery of the plagues, the evil ones caused the magicians to fall from their staff, and they were not willing to release the evil sorcery of their thoughts. With hard cords they bound themselves and were scattered, their limbs, and until the end, the blow of the plagues left its mark, another one. According to their illness, the hard ulcers consumed the food, so that it might cut off from them the pain of iniquity that would ease them. He signed to the air, not by the hands of Moses, that it might rain hail, and with the word, there were signs without delay. The earthly one hung his right hand upon the faces of the heights, and the hail of the mixed one descended upon them, the fire of wrath. Hail and fire mingled together, two opposites, and they descended and approached the wicked ones on behalf of the Creator. Hard battles the silent ones waged against the wicked ones, and they exacted from them tribute and the cry of the name of God. Where is the order that was disturbing from the orders, that the enemies loved equality because of it? Never have two opposite elements been seen that, when they are mixed, loved equality unnaturally. Who has ruled over creation like a son of man, who has bent natures and made them serve by the word of his mouth?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܫܘܼܚܢܵܐ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'in his evil sorcery' introduces a sequence of magical actions by Pharaoh's magicians, contrasting with the divine plagues that follow.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܲܪܕܼܵܐ","severity":"info","text":"The term 'barḏā' (hail) is used here as a divine weapon, mingled with fire, reflecting the biblical plague of hail in Exodus 9:13–34.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪܕܼܵܐ ܘܢܘܼܪܵܐ ܚܠܲܛ̣ܘ","severity":"info","text":"The mingling of hail and fire echoes Exodus 9:24, where hail and fire (lightning) strike Egypt, a key plague narrative.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܢ̣ܘܼ ܡ̣̤ ܡܬܼܘܿܡ ܚܙ̣ܵܐ","severity":"info","text":"The rhetorical question 'Never have two opposite elements been seen...' reflects a common theme in Syriac literature about the unnatural cooperation of elements as a sign of divine intervention.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠ̣ܵܐ ܝܲܡܝܼܢܹܗ ܥܲܦܪܵܢܵܝܵܐ","severity":"info","text":"The phrase 'the earthly one hung his right hand' marks a shift from the magicians' actions to Moses' role, structuring the narrative around divine vs. human agency.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܹܝܘ ܬܲܟܼܬܿܘܼܫܵܐ","severity":"caution","text":"The phrase 'Where is the order that was disturbing from the orders' is syntactically ambiguous; it may refer to a disruption in the natural order caused by the plagues.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܹܝܘ ܬܲܟܼܬܿܘܼܫܵܐ' (Where is the order) is unclear: it could mean a specific cosmic order or a reference to the magicians' hierarchy.","The identity of 'the earthly one' (ܥܲܦܪܵܢܵܝܵܐ) is ambiguous: likely Moses, but could be a divine agent."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":":ܗܵܪܟܵܐ ܫܸܠܡܲܬ̤ ܗܵܝ̇ ܕܐܸܡ݂ܲܪ ܠܹܗ ܕܐܲܠܵܗ ܬܸܗܘܸܐ\nܘܐܲܝܟ ܐܲܠܵܗܵܐ ܦܩ݂ܲܕܼ ܠܲܟܼܝܵܢܹ̈ܐ ܘܨܵܬܼܘ ܦܘܼܩܕܵܢܹܗ ܀ :ܚܲܪ̈ܫܹܐ ܫܲܡ̣ܥܘܼܗܝ ܘܠܵܐ ܐܸܬܼܥܲܣܲܩܘ ܠܡܸܓܼܡܲܪ ܡܸܠܵܘ̈ܗܝ\nܘܩܲܢܝܲܝ̈ ܡܸܠܬܼܵܐ ܡ̣ܪܲܕܼܘ ܒܲܫܩܝܼܦܵܐ ܕܚܸܪܚܵܘܼܬܼܵܐ ܀ :ܠܡܵܪܘܿܕܼܘܼܬܼܗܘܿܢ ܫܲܚܠܸܦ ܢܸܓܼ̈ܕܹܿܐ ܕܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ\nܘܲܣܕ݂ܲܪ ܐܸܢܘܿܢ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕܼ ܩܲܠܝܼܠܵܐܝܼܬܼ ܀ :ܒܵܬܲܪ ܒܲܪܕܼܵܐ ܐܲܝܬܿܝܼ ܩܲܡܨܵܐ ܕܬܲܩܝܼܦ ܘܲܩܫܸܐ\nܘܟܲܣܝܵܗ̇ ܠܐܲܪܥܵܐ ܐܵܝܟ ܕܲܒܼܢܲܚܬܵܐ ܘܠܵܐ ܐܸܬܼܚܲܙܝܲܬ̤ ܀ :ܬܲܩܝܼܦ ܗ̄ܘ̣ܵܐ ܛܵܒܼ ܗ̄ܘ̣ܵܐ ܐ̄ܟܼܘܵܬܹܗ ܘܠܵܐ ܬܘܼܒܼ ܗܵܘܹ̈ܐ\nܘܲܕܼܠܵܐ ܚܵܘܣܵܢ ܚܲܒܸܿܠ ܘܐܵܘܒܸܿܕܼ ܦܹܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ ܀ :ܚܵܪܒܲܬ̤ ܘܲܨܕܼܵܬܬ̤ ܐܲܪܥܵܐ ܕܡܸܨܪܹܝܢ ܡ̣ܢ ܟܠ ܛܵܒܼ̈ܢ\nܘܠܸܒܵܐ ܕܲܒܼܢܹ̈ܝܗ̇ ܥܕܲܟܹܿܝܠ ܩܵܐܹ̇ܡ ܒܲܛܪܘܼܢܘܼܬܼܵܐ ܀ :ܐܵܦ ܡ̇ܪܹܟܿܠ ܐܲܪܝܼܡ ܐܝܼܕܹܗ ܥܲܠ ܪܵܡܘܼܬܼܗܘܿܢ\nܘܒܼܵܬܲܪ ܩܲܡܨܵܐ ܩܲܦܲܚ ܐܸܢܘܿܢ ܒܢܸܓܼܕܵܐ ܕܚܸܫܟܵܐ ܀ :ܬܠܵܬܼܵܐ ܝܵܘܡܝܼ̈ܢ ܗܘ̤ܵܐ ܚܸܫܟܼܵܐ ܒܹܝܬܼ ܡܲܥܡܲܪܗܘܿܢ\nܘܠܵܐ ܦܪ̈ܝܼܫܵܢ ܗ̣̄ܘܲܝ̈ ܫܵܥܹ̈ܐ ܕܠܸܠܝܵܐ ܡ̣ܢ ܕܐܝܼܡܵܡܵܐ ܀ :ܒܚܸܫܟܵܐ ܪܲܒܵܐ ܕܠܵܐ ܝܼܕܲܥܬܼܵܐ ܝ̄ܬܼܒܼܘ ܚܸܫܘܿܟܹ̈ܐ\nܘܲܓܼܠܝܼܙܝܼܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܢܲܗܝܼܪܵܐ ܘܡ̣ܢ ܒܘܼܝܵܢܵܐ ܀ :ܒܫܘܼܠܵܡ ܢܸܓܼ̈ܕܹܿܐ ܐܲܪܝܼܡ ܐܝܼܕܼܵܐ ܪܸܡܙܵܐ ܒܡܘܼܫܹܐ\nܘܢܲܓܸܿܕܼ ܐܸܢܘܿܢ ܒܡܵܘܬܵܐ ܕܒܼܘܼܟܼܪܹ̈ܐ ܕܡܲܪܝܼܪ ܐܸܒܼܠܹܗ ܀ :ܒܠܸܠܝܵܐ ܥܒ݂ܲܪ ܗ̄ܘ̣ܵܐ ܡܲܠܲܐܟ ܡ̇،ܬܵܐ ܒܡܲܠܝܲܬܼ ܥܵܘ̣ܠܵܐ\nܘܩܲܛܸܠ ܐܲܟܲܚ̄ܕܼ ܒܘܼܟܼܪܹ̈ܐ ܕܐ̄̇ܚܢܵܫܵܐ ܘܲܕܼܚܲܝ̈ܘܵܬܼܵܐ ܀ :ܣܲܝܦܵܐ ܐܲܒܼܪܸܩ ܥܝܼܪܵܐ ܕܪܘܼܚܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܙܵܥ ܢܲܦܫܬܼܵܐ ܘܫܲܢܝ ܘܲܥܪ݂ܲܩ ܡ̣ܢ ܗܲܕܵܡܹ̈ܐ ܀","english":"Here, that which he said would be God was fulfilled, and like God he commanded the sorcerers, and they obeyed his command. The sorcerers heard him and did not hesitate to perform his words, and the interpreters of the word rebelled against the rock of sorcery. For their rebellion, he changed the courses of all the elements and arranged them one after another slowly. After hail, he brought a locust that was strong and harsh, and it covered the earth like a garment, and it was not seen. It was strong, very good in its kind, and would not be again, and without sparing it destroyed and ruined fruits and seeds. The land of Egypt withered and dried up from all good things, and the heart of its inhabitants stood in anxiety. Also, Merkel raised his hand against their height, and after the locust, he sent darkness in a garment of shadow. For three days there was darkness in their dwelling place, and the hours of night were not distinguished from those of day. In the great darkness of ignorance, the dark ones sat, and they were hidden from the light and from consolation. At the end of the courses, Moses raised his hand as a sign and sent death upon the firstborn of the bitter one who mourned him. By night, an angel of death passed by, filled with iniquity, and killed together the firstborn of the Egyptians and of the beasts. The sword of the vigilant spirit flashed before their eyes, and it troubled the soul and cast it out and made it flee from the members.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܟܠ","severity":"info","text":"The name 'Merkel' (ܡܪܟܠ) likely refers to a demonic or angelic figure associated with sorcery; the exact identity is uncertain, but it may be a variant of a known evil spirit in Syriac tradition.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܘܟܪ̈ܐ ܕܡܪܝܪ ܐܒܠܗ","severity":"info","text":"The death of the firstborn (ܒܘܟܪ̈ܐ) echoes Exodus 12:29, where the tenth plague kills Egypt's firstborn. The 'bitter one who mourned him' likely refers to Pharaoh mourning his son.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܫܟܐ ܕܠܐ ܝܕܥܬܐ","severity":"info","text":"The 'darkness of ignorance' (ܚܫܟܐ ܕܠܐ ܝܕܥܬܐ) is a theological motif in Syriac literature, contrasting physical darkness with spiritual blindness, often used in Narsai's homilies.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܬܪ ܒܪܕܐ ... ܒܬܪ ܩܡܨܐ","severity":"info","text":"The passage lists plagues sequentially: hail, locusts, darkness, death of firstborn. This mirrors the Exodus narrative order (Exodus 9–12), structuring the homily as a chronological retelling.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܠܐܟ ܡܬܐ ܒܡܠܝܬ ܥܘܠܐ","severity":"info","text":"The 'angel of death filled with iniquity' parallels the destroying angel in Exodus 12:23, but Narsai emphasizes its malevolence, a common homiletic expansion.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Merkel' (ܡܪܟܠ) is ambiguous; it may be a proper name or a title. The reading taken treats it as a demonic figure.","The phrase 'bitter one who mourned him' could refer to Pharaoh or to a personification of Egypt; the reading taken assumes Pharaoh."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܩܲܠܝܼܠܵܐܝܼܬܼ ܛܵܣ ܥܲܠܐ ܦܲܓܼܪܹ̈ܐ ܒܲܕܼܡܘܼܬܼ ܒܲܪܩܵܐ\nܘܐܲܝܟ ܓܲܢܵܒܼܵܐ ܦܠܲܫ̣ ܗܲܕܵܡܹ̈ܐ ܘܚܲܠܸܨ ܢܲܦܫܵܐ ܀ :ܡܘܼܬܼܘ ܟܠ ܒܘܼܟܼܪܹ̈ܐ ܕܚܹܐܪܹ̈ܐ ܘܥܲܒܼ̈ܕܹܿܐ ܘܲܕܼܡܸܣܟܹܿܢܹ̈ܐ\nܘܠܵܐ ܦܵܫ̣ ܒܲܝܬܵܐ ܕܠܵܐ ܐܸܬܼܚܲܠܲܨ ܒܡܵܘܬܵܐ ܕܡ̣ܢ ܫܹܠܝ ܀ :ܩܛ݂ܲܪ ܝܲܠ̈ܠܵܬܼܵܐ ܡܲܪܝܼܪ̈ܵܬܼܵܐ ܒܟܼܠܵܗ̇ ܡܸܨܪܹܝܢ\nܘܐܲܝܠܸܠܘ ܘܲܒܼܟܼܵܘ ܪܵܥܘܿܡ̇ܐܝܼܬܼ ܥܲܠ ܒܘܼܟܼܪ̈ܲܝܗܘܿܢ ܀ :ܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ ܪܲܟܸܿܒܼܘ ܘܲܩܓ̣ܵܘ ܥܲܠ ܥܲܢܝܼܕܹ̈ܐ\nܘܚܲܫ̣ܘ ܘܐܸܬܿܢܲܚܘ ܪܵܥܘܿܡ̇ܐܝܼܬܼ ܥܲܠ ܝܲܠܕܲܝ̈ܗܘܿܢ ܀ :ܠܸܠܝܵܐ ܕܐܸܒܼܠܵܐ ܐܲܟܼܡܲܪ ܐܸܢܘܿܢ ܥܲܠ ܒܘܼܟܼܪ̈ܲܝܗܘܿܢ\nܘܠܝܼܣܲܪ̈ܠܵܝܹܐ ܐܲܦܨܲܚ ܐܸܢܘܿܢ ܒܐ̄ܪܵܙ ܦܘܼܪܩܵܢܵܐ ܀ :ܒܲܕܼܡ̇ܐ ܕܐܸܡܪܵܐ ܪܫܲܡ̣ ܦܘܼܪܩܵܢܵܐ ܕܲܚܪܘܼܪ̈ܲܝܗܘܿܢ\nܕܠܵܐ ܢܸܫܬܲܠܲܛ ܡܲܠܲܐܟ ܡ̇ܘܬܼܵܐ ܥܲܠ ܒܘܼܟܼܪ̈ܲܝܗܘܿܢ ܀ :ܕܡ̇ܐ ܫܲܬܿܝܼܩܵܐ ܪܲܣܘ ܡܲܠܵܠܹ̈ܐ ܥܲܠ ܬܲܪ̈ܥܲܝܗܘܿܢ\nܘܲܚ̣ܙܵܝܗܝ ܥܝܼܪܵܐ ܘܐܲܣܛܝܼ ܘܲܥܒ݂ܲܪ ܡ̣ܢ ܒܵܬܲܝ̈ܗܘܿܢ ܀ ܐܪܵܐ ܚܲܪܫܵܐ ܒܐܲܝܢܵܐ ܚܲܝܠܵܐ ܙܟܲܝ̣ܬܿ ܠܪܘܼܚܵܢܵܐ:\nܘܐܲܟܸܿܢ ܐܲܫܦܸܠ ܘܲܕܼܚܸܠ ܡܸܢܵܟ ܢܘܼܪܵܐ ܘܪܘܼܚܵܐ ܀ :ܟܠܵܗ̇ ܡܸܨܪܹܝܢ ܙܵܥܲܬ̤ ܢܵܕܼܵܬ̤ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ\nܘܐܲܢ̄ܬܿ ܫܲܬܿܝܼܩܵܐ ܒܐܲܝܢܵܐ ܚܲܝܠܵܐ ܚܣܲܢ̣ܬܿ ܓܲܢ̄ܒܵܪܵܐ ܀ :ܠܵܘ ܕܝܼܠܵܟ ܗ̄ܝܼ ܗܵܕܹܐ ܕܲܣܥܲܪܬܿ ܕܡ̇ܐ ܚܲܠܵܫܵܐ\nܐ̄ܪܵܙ ܗܵܘ̇ ܕܐܵܬܹܿܐ ܚܙ̣ܵܐ ܵܟ ܥܝܼܪܵܐ ܘܚܵܓܼ ܡ̣ܢ ܩܘܼܕܼܡ̇ܘܗܝ ܀ :ܕܡ̇ܐ ܡܲܠܵܠܵܐ ܥܬܼܝܼܕܼ ܕܲܢܚܲܪܲܪ ܠܟܼܠܗܘܿܢ ܥܲܡܡܹ̈ܐ\nܘܩܲܕܸܿܡ ܨܵܪ ܒܵܟ ܐ̄ܪܵܙ ܡܹܐܬܼܝܼܬܹܗ ܒܦܘܼܩܵܢ ܥܲܡܵܐ ܀ :ܐ̄ܪܵܙܵܐ ܕܩܘܼܫܬܵܐ ܚܲܪܲܪ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܝܲܥܩܘܿܒܼ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܕܲܢܝܲܒܿܠܘܼܢܵܝܗܝ ܥܕܲܡ̇ܐ ܕܐܵܬܹ̇ܐ ܀","english":"He swiftly glides over bodies in the form of lightning, and like a champion he fought the limbs and saved the soul. Death slew all the firstborn of the free and the slaves and the Egyptians, and not a house remained that was not delivered by the death of the firstborn. He bound bitter wailings in all of Egypt, and they lamented and wept mournfully over their firstborn. They mounted mournful voices and cried out over the firstborn, and they grieved and were troubled mournfully over their children. He made the night of mourning dark over their firstborn, and he made the Israelites rejoice in the mystery of salvation. With the blood of a lamb he signed the salvation of their firstborn, so that the angel of death would not prevail over their firstborn. When the silent one silenced the speakers at their doors, the watcher saw him and drew back and passed by their houses. O sorcerer, by what power did you conquer the spirit? And you subdued and terrified the mountain and the spirit before you. All Egypt trembled, changing its customs because of his harshness, and you, silent one, by what power did you overcome the hero? This is not yours, what you have done, O feeble one; it is that mystery of the one who is to come, which the watcher saw and hid from before him. When the speaking one who is destined to free all the peoples comes, he will seal in you the mystery of his coming in the deliverance of the people. He established the mystery of truth for the sons of Jacob, and taught them to await it until he comes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܵܙ","severity":"info","text":"The Syriac term ܐܪܵܙ (rāzā) means 'mystery' or 'sacrament', here used typologically for the Passover lamb as a prefiguration of Christ.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܕܡܐ ܕܐܸܡܪܵܐ","severity":"info","text":"The phrase 'with the blood of a lamb' alludes to Exodus 12:22–23, where the blood of the Passover lamb marks the Israelites' doors, and is read typologically as a sign of Christ's sacrifice.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܲܐܟ ܡܵܘܬܵܐ","severity":"info","text":"The 'angel of death' (ܡܲܠܲܐܟ ܡܵܘܬܵܐ) is a figure from Jewish and Christian tradition, associated with the tenth plague of Egypt (Exodus 12:29) and later developed in Syriac exegesis.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܪܵܐ ܚܲܪܫܵܐ ... ܘܐܲܢ̄ܬܿ ܫܲܬܿܝܼܩܵܐ","severity":"info","text":"The passage shifts from third-person narration to a direct apostrophe addressing Moses as 'sorcerer' (ܚܲܪܫܵܐ) and then as 'silent one' (ܫܲܬܿܝܼܩܵܐ), contrasting his human weakness with the divine mystery he enacts.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܪܵܙ ܕܩܘܼܫܬܵܐ","severity":"info","text":"The 'mystery of truth' (ܐܪܵܙ ܕܩܘܼܫܬܵܐ) established for the sons of Jacob reflects Narsai's typological reading of the Exodus as a type of Christian salvation, a common theme in Syriac liturgical poetry.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the watcher' (ܥܝܼܪܵܐ) is ambiguous: it may refer to an angelic figure or to Moses himself as a prophetic witness.","The phrase 'the silent one silenced the speakers' (ܕܡ̇ܐ ܫܲܬܿܝܼܩܵܐ ܪܲܣܘ ܡܲܠܵܠܹ̈ܐ) is syntactically dense; the subject may be the angel of death or a divine agent."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܒܐܲܪܒܲܥܸܣܪܵܐ ܒܢܝܼܣܵܢ ܝܲܪܚܵܐ ܪܫܲܡ̣ ܥܘܼܗܕܵܢܹܗ\nܕܠܵܐ ܢܸܛܥܘܿܢܵܝܗܝ ܠܗܵܢ ܦܘܼܪܩܵܢܵܐ ܕܲܚܪܘܼܪ̈ܲܝܗܘܿܢ ܀ :ܡ̣ܢ ܪܹܫܝܼܬܼܵܐ ܢܛܝܼ ܗ̄ܘ̣ܵܐ ܐ̄ܪܵܙܵܐ ܕܗܵܢܵܐ ܝܵܘܡ̇ܐ\nܘܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܩܕܼܵܡ ܕܲܢܬܲܩܸܢ ܒܪܝܼܬܼܵܐ ܒܪܵܫܝܼܬܼ ܀ :ܒܹܗ ܦܪ݂ܲܩ ܐܸܢܘܿܢ ܠܲܒܼܢܲܝ̈ ܐܲܒܼܪܵܡ ܡ̣ܢ ܫܘܼܥܒܵܕܼܵܐ\nܘܲܟܼܬܲܒܼ ܣܵܡܹܗ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ ܕܢܸܬܼܒܲܩܘܿܢ ܒܹܗ ܀ :ܒܚܹܝܠ ܦܘܼܪܩܵܢܗܘܿܢ ܕܝܼܣܲܪ̈ܠܵܝܹܐ ܬܗܲܪܘ ܡܸܪ̈ܵܝܹܐ\nܘܲܙܩܲܦ̣ܘ ܨܸܒܼܥܵܐ ܘܝܲܗ̣̄ܒܼܘ ܙܵܟܼܘܼܬܼܵܐ ܠܫܸܡ ܒܪܘܿܝܵܐ ܀ :ܩܪ̣ܵܐ ܠܲܡ ܦܸܪܥܘܿܢ ܠܡܘܼܫܹܐ ܘܐܸܡ݂ܲܪ ܕܩܘܼܡ ܦܘܼܩ ܡܸܟܵܐ\nܘܲܕܼܒܼܘܿܒܼ ܥܲܡܵܟ ܢܹܐܙܲܠ ܢܸܠܦܘܿܚ ܩܕܼܵܡ ܐܲܠܵܗܹܗ ܀ :ܦܘܿܩ ܡ̣ܢ ܓܵܘ ܥܲܡܝ ܐܸܡ݂ܲܪ ܒܲܪ ܚܵܡ ܠܒܲܪ ܐܲܒܼܪܵܗܵܡ\nܘܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܐ ܒܥ̣ܵܐ ܘܐܸܬܼܟܲܫܲܦ ܥܲܠ ܣܘܼܪܚܵܢܹܗ ܀ :ܡܟܵܐ ܕܥܲܨܝܼ ܗܘ̤ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ\nܗܵܟܲܢ ܐܲܦܝܼܣ ܒܫܘܼܠܵܡ ܢܸܓܼ̈ܕܹܿܐ ܕܢܸܦܘܿܩ ܥܲܡܵܐ ܀ :ܩܲܠܝܼܠܵܐܝܼܬܼ ܣܲܪܗܸܒܼ ܐܸܢܘܿܢ ܥܲܠ ܡܲܦܲܩܬܵܐ\nܘܠܵܘ ܕܝܼܠܹܗ ܗ̣̄ܘܵܬܼ ܐܸܠܵܐ ܕܪܸܡܙܵܐ ܕܥܵܨܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܡܣܲܪܗܸܒܼ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܢܲܦܸܩ ܐܸܢܘܿܢ\nܕܠܵܐ ܢܸܬܼܥܵܘܲܟ ܝܵܘܡ̇ܐ ܕܐ̄ܪܵܙܵܐ ܕܡܸܬܼܥܲܗܲܕܼ ܗ̄ܘ̣ܵܐ ܀ :ܒܲܪܗܝܼܒܼܘܼܬܼܵܐ ܢܦܲܩ̣ܘ ܥܵܒܼܪ̈ܵܝܹܐ ܡ̣ܢ ܓܵܘ ܡܨܸܪܹܝܢ\nܘܠܵܐ ܗܘ̤ܵܬܼ ܐܲܦܬܼܵܐ ܕܢܸܚܡܲܥ ܠܲܝܫܵܐ ܕܲܙܘܵܕܲܝ̈ܗܘܿܢ ܀ :ܢܦܲܩ̣ܘ ܟܲܕܼ ܚܵܕܹܝܢ ܕܚܲܝܠܸܨܘ ܥܘܼܬܼܪܵܐ ܕܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ\nܘܲܗܦ݂ܲܟ ܦܸܪܥܘܿܢ ܐܲܟܼܪܝܼ ܣܲܓܿܝܼ ܕܦ̣ܵܫ ܡܸܣܟܹܿܢܵܐ ܀ :ܛܢܵܢܵܐ ܣܲܟܼܠܵܐ ܫܲܓܼܪܹܗ ܠܣܲܟܼܠܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܘܙܲܝܸܢ ܚܲܝܠܹܗ ܘܐܲܩܠܝܼ ܘܲܢܦ݂ܲܩ ܒܵܬܲܪ ܥܲܡܵܐ ܀","english":"was without a corpse. On the fourteenth of the month Nisan he marked his memorial, that he might not forget this deliverance of his people. From the beginning he knew the mystery of this day, and he knew it before creation was established in Genesis. On it he redeemed the children of Abraham from servitude, and wrote his name before their eyes to be remembered in it. By the power of their deliverance the Israelites trembled, the Egyptians raised a finger and gave victory to the name of the Creator. Pharaoh called to Moses and said, \"Arise, go out from here, and take your people and go worship before your God.\" \"Go out from among my people,\" said the son of Ham to the son of Abraham, and when he did not wish to, he sought and struggled over his departure. From the time he was rebellious from the beginning against the truth, so he hastened at the end the cords of the people's departure. Quickly he hastened the exodus, and it was not his own doing, but a sign that was commanding him. A hidden sign was hastening him to send out the people, so that the day of the mystery that was being commemorated might not be delayed. In haste the Hebrews went out from within Egypt, and there was no time to hear the cry of their provisions. They went out rejoicing that they had despoiled the wealth of their pursuers, and Pharaoh turned back, greatly impoverished, remaining a beggar. A foolish error led the fool to a state of no return, and he exhausted his force and his chariots and went out after the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܲܪܒܲܥܸܣܪܵܐ ܒܢܝܼܣܵܢ ܝܲܪܚܵܐ","severity":"info","text":"The phrase 'on the fourteenth of the month Nisan' marks the date of Passover, linking the Exodus to the liturgical calendar.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܵܫܝܼܬܼ","severity":"info","text":"The word 'Genesis' (ܒܪܵܫܝܼܬܼ) directly references the biblical book, indicating the mystery of the day was known before creation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh's command to Moses to 'go out from here' and 'worship before your God' reflects the biblical narrative of the Exodus, where Pharaoh reluctantly permits the Israelites to leave.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܪܵܙܵܐ","severity":"info","text":"The term 'mystery' (ܐ̄ܪܵܙܵܐ) carries theological weight in Syriac tradition, often denoting a typological or sacramental prefiguration.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̣ܢ ܪܹܫܝܼܬܼܵܐ","severity":"info","text":"The passage moves from the establishment of the Passover memorial to the historical Exodus, then to Pharaoh's reaction, creating a narrative arc that ties liturgical commemoration to salvation history.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܵܐ ܢܸܛܥܘܿܢܵܝܗܝ","severity":"caution","text":"The phrase 'that he might not forget' (ܕܠܵܐ ܢܸܛܥܘܿܢܵܝܗܝ) is ambiguous: it could refer to Moses or to God, though the context suggests Moses as the subject.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'that he might not forget' is ambiguous; the reading takes it as Moses.","The phrase 'a hidden sign' (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) could be interpreted as divine providence or a typological reference to Christ."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":":ܟܠܹܗ ܥܲܡܵܐ ܕܒܲܪ̣ ܡ̇ܪܘܿܕܼܵܐ ܘܲܢܦ݂ܲܩܘ ܥܲܡܹܗ\nܕܥܲܡܹܗ ܢܩܲܒܿܠܘܼܢ ܚܲܝ̈ܠܵܘܵܬܹܗ ܬܒܲܥܬܼܵܐ ܕܕܼܝܼܢܵܐ ܀ :ܥܝܵܪܬܵܐ ܕܥܵܘ̣ܠܹ̈ܐ ܕܥܘܸܠܹ݁̈ܐ ܕܐܸܒܲܕܼܘ ܚܲܝܵܒܼܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܟܲܢܸܫ ܐܸܢܘܿܢ ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܠܚܲܕܼ ܐܲܒܼܕܵܢܵܐ ܀ ܒܣܲܝܦܵܐ ܕܡܲܝ̈ܵܐ ܩܲܛܠܸܘ ܥܘܸܠܹ̈ܐ ܚܲܪܡ̇ܢܵܐܝܼܬܼ:\nܘܠܵܗ̇ ܠܲܬܼܒܲܥܬܼܵܐ ܛܲܝܸܒܼ ܐܸܢܘܿܢ ܐܲܟܼܡܵܐ ܕܲܣܥ݂ܲܪܘ ܀ :ܒܪ̈ܲܟܼܫܵܐ ܘܙܲܝܢܵܐ ܢܦܲܩܘ̣ ܕܲܢܨܘܼܕܼܘܼܢ ܠܝܼܣܲܪ̈ܠܵܝܹܐ\nܘܩܲܠܝܼܠܵܐܝܼܬܼ ܪܕܲܦܘ̣ ܒܵܬܲܪܗܘܿܢ ܥܕܲܡ̇ܐ ܠܝܲܡܵܐ ܀ :ܚܙ̣ܵܘ ܥܸܒܼܪ̈ܵܝܹܐ ܠܪ̈ܵܕܼܘܿܦܲܝܗܘܿܢ ܘܡܝܼܬܼ ܡ̣ܢ ܩܸܢܛܵܐ\nܘܲܦܣܲܩ̣ܘ ܣܲܒܼܪܵܐ ܕܠܵܐ ܬܘܼܒܼ ܡܲܨܝܵܐ ܠܡܸܢܼܦܲܨܵܝܘܼ ܀ :ܚܙ̣ܵܘ ܟܲܕܼ ܢܵܗܹ̇ܡ ܝܲܡܵܐ ܕܚܝܼܠܵܐ ܩܕܼܵܡ ܥܲܝܢܲܝ̈ܗܘܿܢ\nܘܦܸܪܥܘܿܢ ܡܲܠܟܵܐ ܐܲܝܟ ܬܲܢܝܼܢܵܐ ܡ̣ܢ ܒܸܣܬܲܪܗܘܿܢ ܀ :ܦܢ̣ܵܘ ܨܹܝܕܼ ܡܘܼܫܹܐ ܕܢܦܝܼܣܘܼܢܵܝܗܝ ܠܵܐ ܗ̄ܘ̣ܵܐ ܒܚܘܼܒܵܐ\nܐܸܠܵܐ ܒܪܸܛܢܵܐ ܘܲܒܼܦܘܼܠܵܓܼܵܐܬ ܕܪܸ̈ܥܝܵܢܲܗܘܿܢ ܀ :ܠܡܵܢ ܐܲܦܸܩܬܵܢ ܡ̣ܢ ܓܵܘ ܡܸܨܪܹܝܢ ܕܲܢܡܘܼܬܼ ܗܵܪܟܵܐ\nܦܲܩܵܚ ܗ̄ܘ̣ܵܐ ܠܲܢ ܥܲܒܼܕܿܘܼܬܼ ܐ̄ܢܵܫܵܐ ܛܵܒܼ ܡ̣ܢ ܡ̇ܘܬܵܐ ܀ :ܨܲܠܝܼ ܡܘܼܫܹܐ ܕܲܚܙ̣ܵܐ ܪܸܛܢܹܗ ܕܥܲܡܵܐ ܣܲܟܼܠܵܐ\nܘܲܥܢܵܝܗܝ ܡ̇ܪܵܝܵܐ ܗܵܘ̇ ܕܲܥܢܸܐ ܠܹܗ ܩܕܲܡ ܕܲܢܨܲܠܸܐ ܀ :ܥܒ݂ܲܕܼ ܚܸܫܘܿܟܼܵܐ ܒܲܕܼܡܘܼܬܼ ܫܘܼܪܵܐ ܡ̣ܢ ܒܸܣܬܲܪܗܘܿܢ\nܘܲܩܕܼܵܡܲܝܗܘܿܢ ܢܘܼܗܪܵܐ ܪܲܒܵܐ ܐܲܝܟ ܥܲܡܘܼܕܼܵܐ ܀ :ܠܥܹܝܢ ܪ̈ܵܘܼܘܿܦܹܐ ܥܲܒܼ݂ܕܹܿܗ ܠܚܸܫܟܵܐ ܚܸܫܟܵܐ ܥܦܝܼܦܵܐ\nܘܲܠܒܥܹܢܲܝܗܘܿܢ ܥܲܦܹܗ ܠܢܘܼܗܪܵܐ ܒܫܵܥܹ̈ܐ ܕܚܸܫܟܵܐ ܀ :ܟܠܹܗ ܠܸܠܝܵܐ ܩܵܢܝܼ ܚܸܫܟܵܐ ܡ̣ܢ ܒܸܣܬܲܪܗܘܿܢ\nܘܟܼܠܹܗ ܠܸܠܝܵܐ ܢܗ݂ܲܪ ܥܲܡܘܼܕܼܵܐ ܕܲܩܕܼܵܡܲܝܗܘܿܢ ܀","english":"The whole people of the son of the rebel went out with him, and with him they received the powers of the pursuit of the sea. The city of the wicked, the wicked ones who were guilty of destruction, perished, and he set a hidden sign for a single destruction. By the sword of the waters they killed the wicked ones violently, and he did not make the pursuit good, as they had done. With horses and arms they went out to hunt the Israelites, and swiftly they pursued after them as far as the sea. The Hebrews saw their pursuers and died of terror, and they despaired of hope, that they could no longer be saved. They saw when the sea of power stood before their eyes, and Pharaoh like a tyrant behind them. They turned toward Moses, whose reconciliation with them was not out of love, but out of wrath and the divisions of their minds. Why did you bring them out of Egypt, that here it would be better for them to serve a good master than death? Moses prayed when he saw the wrath of the foolish people, and the Lord answered him, the one who answers him before he prays. He made darkness like a wall behind them, and before them a great light like a pillar. The pursuers wearied, making the darkness a thick darkness, and he turned their search into light in the hours of darkness. All night the darkness cried out from behind them, and all night the pillar shone before them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪ̣ ܡ̇ܪܘܿܕܼܵܐ","severity":"info","text":"The phrase 'son of the rebel' likely refers to Pharaoh, the rebellious tyrant opposing God's will in the Exodus narrative.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܲܡܘܼܕܼܵܐ","severity":"info","text":"The 'pillar' of light before the Hebrews echoes the pillar of cloud and fire that guided Israel in Exodus 13:21–22, here adapted as a miraculous sign.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܸܪܥܘܿܢ","severity":"info","text":"Pharaoh is depicted as a tyrant behind the Hebrews, consistent with the Exodus account where Pharaoh's army pursues Israel to the Red Sea.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the Exodus, focusing on the pursuit by Pharaoh's forces and the miraculous intervention of darkness and light.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܸܫܘܿܟܼܵܐ","severity":"info","text":"The motif of darkness as a protective wall and light as a guiding pillar parallels the plague of darkness in Exodus 10:21–23 and the pillar of fire, blending two miracles.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܣܲܝܦܵܐ ܕܡܲܝ̈ܵܐ","severity":"caution","text":"The phrase 'sword of the waters' is ambiguous; it may refer to the drowning of the Egyptians in the Red Sea or a metaphorical weapon, but the text is unclear.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the rebel' is not explicitly named; it is interpreted as Pharaoh based on context.","The phrase 'sword of the waters' could be a metaphor for drowning or a literal weapon, but the text does not clarify."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":":ܠܸܠܝܵܐ ܕܚܸܫܟܵܐ ܘܲܕܼܢܲܗܝܼܪܹ̈ܐ ܗܘ̤ܵܐ ܗܵܘ̇ ܠܸܠܝܵܐ\nܠܥܲܡܵܐ ܢܘܼܗܪܵܐ ܘܲܠܡܸܨܪ݁ܵܝܹܐ ܚܸܫܟܵܐ ܥܦܝܼܦܵܐ ܀ :ܒܩܸܢܛܵܐ ܫܪܹܝܢ ܗ̄ܘ̣ܵܘ ܓܼܒܹܿܐ ܬܪ̈ܲܝܗܘܿܢ ܩܕܼܵܡ ܬܸܕܼܡܘܼܪܬܵܐ\nܘܲܠܙܵܟܼܘܼܬܼܵܐ ܡܸܬܼܝܲܐܲܒܼ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܘܦܸܪܗܘܿܢ ܀ :ܡܘܼܫܹܐ ܒܣܲܒܼܪܵܐ ܕܚܹܝܠ ܐܵܬܼ̈ܘܵܬܼܵܐ ܡܸܬܼܠܲܒܲܒܼ ܗ̄ܘ̣ܵܐ\nܘܨܹܝܕܼ ܒܵܪܘܿܝܵܐ ܬܠܸܐ ܗ̄ܘ̣ܵܐ ܚܝܵܪܵܐ ܕܗܲܪܝܡܲܢܘܼܬܼܵܐ ܀ :ܐܵܦ ܒܵܪܘܿܝܵܐ ܨܹܐܕܼܵܘܗܝ ܒܲܠܚܘܿܕܼ ܡܸܬܼܢܲܚܲܬܼ ܗ̄ܘ̣ܵܐ\nܘܐܲܝܟ ܕܲܠܫܲܒܼܪܵܐ ܡܚܲܟܸܿܡ ܗ̄ܘ̣ܵܐ ܠܹܗ ܒܲܣܬܼܝܼܪ݁ܵܬܼܵܐ ܀ :ܚܙ̣ܵܝܗܝ ܗܵܘ̇ ܪܸܡܙܵܐ ܕܲܚܙ̣ܵܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܲܟܼܡܵܐ ܐܲܦܝܼܣ\nܘܡܲܠܸܠ ܥܲܡܹܗ ܐܲܝܟ ܕܥܲܡ ܪܵܚ̇ܡܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ ܀ :ܡ̇ܢܵܐ ܡܨܲܠܹܝܬܿ ܐܸܡܹܲܪ ܨܹܐܕܼܵܘܗܝ ܡ̇ܪܵܐ ܠܥܲܒܼܕܹܿܗ\nܐܲܪܝܼܡ ܐܝܼܕܼܵܟ ܘܲܦܠܘܿܓܼ ܝܲܡܵܐ ܘܢܸܥܒܲܪ ܥܲܡܵܐ ܀ :ܒܚܘܼܛܪܵܐ ܕܲܪܕܲܝܬܿ ܠܐܵܓܹܒܼܛܵܝܹ̈ܐ ܩܲܫܝܼܝ̈ ܠܸܒܵܐ\nܒܹܗ ܢܲܓܸܿܕܲܝܗܝ ܒܝܲܡܵܐ ܫܓܸܝܼܫܵܐ ܘܢܹܐܠܲܦ ܛܲܟܼܣܵܐ ܀ :ܒܵܟ ܡܲܠܸܦ ܐ̄ܢܵܐ ܛܲܟܼܣܵܐ ܠܚܲܪ̈ܫܹܐ ܘܲܠܡܲܠܵܠܹ̈ܐ\nܕܢܗܘܘܿܢ ܝܵ̇ܕܼܥܝܼܢ ܚܹܝܠ ܥܵܒܼ̇ܘܿܕܼܵܐ ܕܬܲܩܸܢ ܐܸܢܘܿܢ ܀ :ܟܐܝܼ ܒܹܗ ܒܝܲܡܵܐ ܘܢܸܫܠܸܐ ܪܲܗܛܵܐ ܫܓܼܝܼܫܵܐ ܕܓܼܠ̈ܠܵܘܗܝ\nܘܢܸܚܙܘܿܢ ܪܲܒܿܘܼܬܼܝ ܝܼܣܲܪ̈ܠܵܝܹܐ ܘܐܵܓܹܒܼܛܵܝܹ̈ܐ ܀ :ܩܥܝܼ ܒܹܗ ܒܚܲܪܫܵܐ ܘܗܵܐ ܨܵܐܹ̇ܬܼ ܠܵܟ ܐܲܝܟ ܡܲܠܵܠܵܐ\nܬܲܪܓܸܿܡ ܠܹܗ ܫ݂ܡܝ ܘܗܵܐ ܡܸܣܬܲܟܲܠ ܚܲܝܠܵܬ ܕܐܝܼܬܼܘܼܬܼܝ ܀ :ܠܲܓܼܠܸܓܼ ܠܲܥܓܵܐ ܥܲܡ ܫܲܬܿܝܼܩܵܐ ܐܲܝܟ ܕܐܸܬܼܦܲܩܲܕܼ\nܘܫܲܡ̣ܥܹܗ ܚܲܪܫܵܐ ܘܲܓܼܡܲܪ ܡܸܠܬܹܗ ܒܝܲܕܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ ܐܘܼܪܚܵܐ ܦܬܼܝܼܬܼܵܐ ܥܒ݂ܲܕܼ ܒܲܡܨܲܥܬܹܗ ܕܢܸܥܒܲܪ ܥܲܡܵܐ ܀ ܘܒܲܕܼܡܘܼܬܼ ܫܘܼܪܵܐ ܩܵܡ̣ܘ ܗ̄ܘ̣ܵܘ ܡܲܝ̈ܵܐ ܠܲܬܼܝܼ̈ܢ ܀","english":"The night of darkness and of the sorcerers was that night; for the people it was light, and for the Egyptians thick darkness. By lot the two sides were drawn up before the wonder, and the people and Pharaoh were striving for victory. Moses, with the hope of the power of the signs, was emboldened, and toward the Creator he directed the gaze of his exaltation. The Creator also, for his part, was being humbled toward him alone, and as to a child he was teaching him by hidden means. He saw that sign which he saw, how much he was pleased, and he spoke with him as with a friend whose love is true. \"What have you prayed?\" said the Lord to his servant. \"Raise your hand and divide the sea, and let the people pass through.\" With the staff with which you struck the stiff-hearted Egyptians, with it smite them in the tumultuous sea, and learn the order. Through you I teach order to the deaf and to the mute, that they may know the power of the worker who will establish the sign. He struck the sea with it, and the tumultuous rush of its waves ceased, and the multitude of the Israelites and the Egyptians saw. He cried out to the mute one, \"Behold, it hears you like a speaker; interpret for me, and behold, the powers of my essence are revealed.\" He murmured with the silent one as he was commanded, and the mute one heard and completed his word through the deeds. A broad way he made in its midst, through which the people passed. And like a wall the waters stood on both sides.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܲܪ̈ܫܹܐ","severity":"info","text":"The Syriac term ܚܲܪ̈ܫܹܐ (ḥarrāšē) means 'sorcerers' or 'magicians', referring to the Egyptian magicians who opposed Moses. The same root appears later as ܚܲܪܫܵܐ (ḥarrāšā, 'mute one'), playing on the dual meaning of 'mute' and 'sorcerer'.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܚܘܼܛܪܵܐ ܕܲܪܕܲܝܬܿ ܠܐܵܓܹܒܼܛܵܝܹ̈ܐ","severity":"info","text":"The staff (ܚܘܼܛܪܵܐ) with which Moses struck the Egyptians alludes to Exodus 7:20, where Moses uses his staff to turn the Nile to blood, and to Exodus 14:16, where he stretches out his hand over the sea. Narsai conflates these miracles.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܠܸܠܝܵܐ ܕܚܸܫܟܵܐ","severity":"info","text":"The 'night of darkness' contrasts the darkness of the Egyptians with the light for Israel, echoing the Exodus plague of darkness (Exodus 10:21–23). Narsai amplifies this typologically, associating darkness with Egyptian sorcery and divine light with Moses.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܩܸܢܛܵܐ ܫܪܹܝܢ ܗ̄ܘ̣ܵܘ ܓܼܒܹܿܐ ܬܪ̈ܲܝܗܘܿܢ","severity":"info","text":"The phrase 'by lot the two sides were drawn up' introduces a symmetrical structure: the people and Pharaoh are set in opposition before the wonder, framing the subsequent dialogue between Moses and God as the central miracle.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܲܠܡܲܠܵܠܹ̈ܐ","severity":"info","text":"The pairing of 'deaf and mute' (ܚܲܪ̈ܫܹܐ ܘܲܠܡܲܠܵܠܹ̈ܐ) as recipients of divine teaching parallels Narsai's homiletic emphasis on the power of God to reach even the unreachable, a theme found in his other works on divine pedagogy.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܲܪܓܸܿܡ ܠܹܗ ܫ݂ܡܝ","severity":"info","text":"The command 'interpret for me' (ܬܲܪܓܸܿܡ ܠܹܗ) reflects a liturgical or exegetical context: Narsai may be alluding to the practice of turgama (interpretation) in Syriac hymnody, where the mute sea becomes a type of the congregation receiving divine revelation.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܚܲܪܫܵܐ (ḥarrāšā) is ambiguous, meaning both 'sorcerer' and 'mute person'. The passage plays on this double meaning, but the exact referent in the dialogue (the sea or a human figure) is left open. The reading taken treats it as 'mute one' in the context of the sea's response.","The phrase 'ܒܲܣܬܼܝܼܪ݁ܵܬܼܵܐ' (by hidden means) could refer to secret teachings or to the hidden nature of the miracle; the translation opts for 'hidden means' to preserve the ambiguity."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":":ܬܲܗܪܵܐ ܪܲܒܵܐ ܣܥܲܪ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ ܠܵܐ ܗ̄ܘ̣ܵܐ ܡܘܼܫܹܐ\nܐܸܠܵܐ ܪܸܡܙܵܐ ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ ܕܡܲܠܸܠ ܗ̄ܘ̣ܵܐ ܒܹܗ ܀ :ܚܙܵܬܼܵܐ ܚܕܲܬܵܐ ܚ̣ܙܵܘ ܚܲܙܵܝܹ̈ܐ ܒܝܲܕܼ ܚܲܙܵܝܵܐ\nܟܝܵܢܵܐ ܚܲܪܫܵܐ ܕܢܵܛܲܪ ܛܲܟܼܣܵܐ ܘܠܵܐ ܫܵܪܹܐ ܠܹܗ ܀ :ܦܓܼܘܼ̈ܕܹܐ ܕܫܸܬܼܩܵܐ ܡܲܪܡܹܝܢ ܗ̄ܘ̣ܵܘ ܒܹܗ ܒܒܲܥܪܝܼܪܵܝܵܐ\nܘܠܵܐ ܒܵܥܹ̇ܿܛ ܗ̄ܘ̣ܵܐ ܒܪܸ̈ܓܼܠܹܐ ܕܓܲܠܠܵܘ̈ܗܝ ܐܲܝܟ ܕܲܒܼܩܲܕܼܡ̇ܐ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܟܲܢܸܫ ܐܸܢܘܿܢ ܠܡܲܝ̈ܵܐ ܒܪܵܫܝܼܬܼ\nܗܘ̤ ܦܠܲܓܼ ܐܸܢܘܿܢ ܘܐܲܦܸܠ ܐܸܢܘܿܢ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܀ :ܗܵܝ̇ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܲܒܼܪܵܬ̤ ܐܸܢܘܿܢ ܫܡܲܥ̣ܘ ܫܲܬܿܝܼܩܹ̈ܐ\nܘܝܲܗ̣̄ܒܼܘ ܗ̄ܘ̣ܵܘ ܐܲܬܼܪܵܐ ܕܢܸܬܼܒܲܪ ܥܲܡܵܐ ܒܹܝܬܼ ܓܲܠܠܲܝ̈ܗܘܿܢ ܀ :ܒܚܘܼܛܪܵܐ ܓܼܠܝܵܐ ܚ̣ܙܵܘ ܚܹܝܠ ܟܲܣܝܵܐ ܘܲܕܼܚܸܠܘ ܡܸܢܹܗ\nܘܩܵܡ̣ܘ ܐܲܝܟ ܥܲܒܼ̈ܕܹܿܐ ܡ̣ܢ ܝܲܡܝܼܢܵܐ ܘܡ̣ܢ ܣܸܡܵܠܵܐ ܀ :ܐܵܦ ܡܲܠܵܠܹ̈ܐ ܕܲܚܙ̣ܵܘ ܚܲܪ̈ܫܹܐ ܕܨܵܬܼܘ ܦܘܼܩܕܵܢܵܐ\nܩ̣ܢܵܘ ܠܘܼܒܵܒܼܵܐ ܠܚܹܝܠ ܥܵܒܼܘܿܕܵܐ ܕܚܹܝܠ ܟܠ ܡܸܫܟܲܚ ܀ :ܥܲܡܵܐ ܪܲܦܝܵܐ ܚܙ̣ܵܐ ܕܐܸܬܿܕܪܫܲܬ̤ ܐܘܼܪܚܵܐ ܒܡܲܝ̈ܵܐ\nܘܫܲܪܝܼ ܪܵܕܹܐ ܒܲܬܼܟܼܝܼܠܘܼܬܼܵܐ ܒܹܝܬܼ ܡܲܚܫܘܼܠܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܒܼܝܲܫܵܐ ܪܕܵܘ ܒܲܬܼܗܘܿܡܹ̈ܐ ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ\nܘܟܲܕܼ ܪܸܕܹܝܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܣܵܒܼ̇ܥܝܼܢ ܗ̄ܘ̣ܵܘ ܠܲܡܗܲܠܵܟܼܘܼ ܀ :ܗܠܲܟܼܬܼܵܐ ܚܕܲܬܵܐ ܚܙ̣ܵܘ ܗܲܠܵܟܹ̈ܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ\nܘܫܲܪܝܼܪܵܐ ܗ̣̄ܘܵܬܼ ܘܠܵܐ ܫܲܪܝܼܪܵܐ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܕܲܒܼܚܸܠܡܵܐ ܚܵܙܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܒܵܗ̇ ܒܗܵܝ̇ ܡܲܥܒܲܪܬܵܐ\nܘܐܝܼܬܹܝܗ̇ ܘܠܲܝܬܹܿܝܗ̇ ܡܸܬܼܪܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܥܲܠ ܚܘܼܕܼܵܬܼܵܗ̇ ܀","english":"The great wonder that Moses wrought was not Moses, but the sign of the creative power that spoke through him. The seers saw a new vision through the seer, the silent nature that maintains order and does not release it. The commands of silence were cast upon the sorcerer, and he did not strike with the feet of his rods as before. That command that struck the water at the beginning, that same divided and cast down the order of the sorcerers. That daughter of the voice that struck the ears of the silent ones, they gave place that the people might pass between their rods. With the revealed staff they saw the hidden power and feared it, and they stood like servants from the right and from the left. Even the speakers who saw the sorceries that obeyed the command, they gave praise to the working power that can do all things. The weak people saw that a way was prepared in the water, and they began to walk in trust among the perils. As on dry land they walked in the deeps on the waters of Abraham, and as they walked they did not cease to journey. The travelers saw a new journey, not customary, and it was real and not real to their minds. As in a dream they saw in that crossing, and it was and was not, they doubted concerning its reality.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܪܸܡܙܵܐ ܕܚܹܝܠ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The phrase 'sign of the creative power' distinguishes Moses' agency from divine agency: the wonder is not Moses himself but a sign of the Creator's power acting through him.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ ܚܲܪܫܵܐ","severity":"info","text":"The term 'silent nature' (ܟܝܵܢܵܐ ܚܲܪܫܵܐ) refers to the ordered, non-speaking aspect of creation that obeys divine command, contrasted with the sorcerers' disorder.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ","severity":"info","text":"The phrase 'on the waters of Abraham' alludes to the parting of the Red Sea in Exodus 14, where the Israelites crossed on dry land, here linked typologically to Abraham as patriarch.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܥܪܝܼܪܵܝܵܐ","severity":"info","text":"The 'sorcerer' (ܒܲܥܪܝܼܪܵܝܵܐ) likely refers to the Egyptian magicians who opposed Moses, a common motif in Syriac exegesis of the Exodus narrative.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax in the sequence of miracles, contrasting the silent obedience of nature with the failed sorcery, and culminating in the people's crossing as in a dream.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܲܝܟ ܕܲܒܼܚܸܠܡܵܐ","severity":"info","text":"The simile 'as in a dream' reflects a characteristic Narsaian theme of the paradoxical reality of divine miracles, which are both real and unreal to human perception.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent ones' (ܫܲܬܿܝܼܩܹ̈ܐ) is ambiguous: it may refer to the sorcerers struck silent, or to the rods themselves personified as obedient.","The phrase 'daughter of the voice' (ܒܲܪ̄ܬܼ ܩܵܠܵܐ) is a Syriac idiom for an echo or a command, but its precise referent here (the divine command or the staff's action) is open."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܐܵܦ ܡܸܨܪ̈ܝܹܐ ܒܹܝܬܼ ܦܘܼܠܵܓܹ̈ܐ ܩܵܡ̣ܘ ܥܲܠ ܬܲܗܪܵܗ̇\nܕܲܜܠܝܼܓܼ ܝܲܡܵܐ ܐܵܘ ܕܲܠܡܵܐ ܠܵܐ ܡܸܬܼܚܲܫܒܼܝܼܢ ܗ̄ܘ̣ܵܘ ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܕܣܲܥ̣ܪܵܗ̇ ܠܗܵܕܹܐ ܚܲܦܸܛ ܐܸܢܘܿܢ\nܠܥܲܡܵܐ ܠܡܸܥܒܲܪ ܘܲܠܡܸܨܪ̈ܵܝܹܐ ܠܡܸܬܿܛܲܒܵܥܘܼ ܀ :ܠܵܐ ܥܸܒܼܪ̈ܵܝܹܐ ܥܒ݂ܲܪܘ ܒܲܬܼܟܼܝܼܠܘܼ ܒܗܲܝܡܵܢܘܼܬܼܵܐ\nܘܠܵܐ ܡܸܨܪ̈ܵܝܹܐ ܩܢ݂ܲܛܘ ܟܲܕܼ ܥܵܐ̇̄ܠܝܼܢ ܒܲܝܢܵܬܼ ܓܼܠܠܹ̈ܐ ܀ :ܐܲܝܟ ܕܠܲܣܡܲܝ̈ܵܐ ܢܵܓܹ̇ܕܼ ܗ̄ܘ̣ܵܐ ܠܗܘܘܿܢ ܪܸܡܙܵܐ ܒܚܲܡܵܐ\nܘܠܵܐ ܦܵܪܫܝܼܢ ܗ̄ܘ̣ܵܘ ܠܡܸܣܬܲܟܵܠܘܼ ܚܹܝܠ ܬܸܕܡܘܼܪܬܵܐ ܀ ܠܵܐ ܝܼܕܲܥܬܼܵܐ ܦ̣ܪܲܣ ܥܲܠ ܦܸܪܥܘܿܢ ܘܥܲܠ ܡܲܫܪܝܼܬܹܗ:\nܘܥܲܠ̣ܘ ܩܵܡ̣ܘ ܣܲܟܼܠܹ̈ܐ ܡܸܨܥܲܬܼ ܦܲܚܹ̈ܐ ܘܠܵܐ ܐܸܬܼܒܲܝܲܢܘ ܀ :ܐܲܝܟ ܨܲܝܵܕܼܵܐ ܓܼܪܸܓܼ ܐܸܢܘܿܢ ܠܫܲܒܼܪ̈ܲܝ ܠܸܒܵܐ\nܘܐܲܟܼܪܸܟ ܐܸܢܘܿܢ ܢܸܫ̈ܒܹܿܐ ܕܡܲܝ̈ܵܐ ܡ̣ܢ ܟܠ ܓܼܒܿܝܼ̈ܢ ܀ :ܥܲܠ̣ ܚܸܪܝܵܝܵܐ ܘܟܼܠܹܗ ܚܲܝܠܹܗ ܘܩܵܡ̣ܘ ܒܲܬܼܗܘܿܡ̇ܐ\nܘܠܵܐ ܪܢ̣ܵܐ ܥܲܛܠܵܐ ܕܦܲܪܟܼܪܘܼܗܝ ܚܵܘܒܵܘ̈ܗܝ ܒܚܲܒܼܠܹ̈ܐ ܩ̈ܫܲܝܵܐ ܀ :ܒܛܲܟܼܣܹܗ ܩܵܘܝܼ ܦܠܵܓܹܗ ܕܝܲܡܵܐ ܥܕܲܡ̇ܐ ܠܨܲܦܪܵܐ\nܘܥܸܕܵܢ ܨܲܦܪܵܐ ܪܡ݂ܲܙ ܠܹܗ ܠܡܘܼܫܹܐ ܕܲܢܪܝܼܡ ܐܝܼܕܹܗ ܀ :ܚܸܙܘܵܐ ܩܲܫܝܵܐ ܚܙ̣ܵܘ ܡܸܨܪ̈ܵܝܹܐ ܒܗܵܘ̇ ܥܸܕܵܢܵܐ\nܘܚܲܝܸܨܘ ܓܝܼܓܼܠܹ̈ܐ ܕܩܵܪ̈ܘܿܟܲܝܗܘܿܢ ܐܲܝܟ ܕܲܠܡܸܥܪܲܩ ܀ :ܠܵܐ ܟܲܕܼ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ ܠܡܸܨܥܲܬܼ ܝܲܡܵܐ ܗܸܢܘ̣ܿܢ ܥܲܠ̣ܘ ܗ̄ܘ̣ܵܘ\nܘܐܵܦܠܵܐ ܗܵܕܹܐ ܕܐܲܫܦܸܠܘ ܘܲܕܼܚܸܠܘ ܗܵܢܘ̣ܿܢ ܦܲܪܫܘܼܗ̇ ܀ :ܦܘܼܩܕܵܢ ܟܲܣܝܵܐ ܐܲܥܸܠ ܐܸܢܘܿܢ ܟܲܕܼ ܠܵܐ ܨܵܒܹ̇ܝܢ\nܘܬܼܘܼܒܼ ܗܘ̤ ܐܲܪܡܝܼ ܩܸܫܢܛܵܐ ܕܚܝܼܠܵܐ ܒܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܐܲܗܦܸܟ ܐܲܦܵܘ̈ܗܝ ܒܲܪ ܥܸܒܼܪ̈ܵܝܹܐ ܘܚܵܪ̣ ܒܲܬܼܗܘܿܡ̇ܐ\nܘܗܲܠܸܕܼܘ ܡܲܝ̈ܵܐ ܘܟܲܣܝܼܘ ܠܪ̈ܲܟܼܫܵܐ ܘܲܠܪ̈ܵܟܼܒܲܝܗܘܿܢ ܀","english":"The Egyptians too stood in divisions at the wonder of the divided sea, or else they were not considered. A hidden sign that wrought this sought to make the people cross and the Egyptians to be drowned. Not the Hebrews crossed by their trust in faith, nor the Egyptians perished when they entered between the waves. As if for the blind, a sign in the sun was stretched out for them, and they did not discern to understand the power of the wonder. Ignorance spread over Pharaoh and his camp, and they stood foolish in the midst of the waters and were not enlightened. Like a hunter, the sign drew the hearts of the young, and it prolonged the snares of the waters from every side. Over the pursuer and all his host they stood in the abyss, and the covering of his limbs did not see his sins in harsh bonds. In its order the division of the sea stood firm until morning, and at morning it signalled to Moses to raise his hand. A harsh vision the Egyptians saw at that time, and they tightened the wheels of their chariots as if to flee. Not when they entered into the midst of the sea did they stand, nor this that they were humbled and feared the division. A hidden command entered the sign unwillingly, and again it cast the bridle of power over their minds. The son of the Hebrews turned his face and looked at the abyss, and the waters roared and covered the chariots and their riders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Egyptians are depicted as standing in confusion at the divided sea, unable to comprehend the miracle. The hidden sign (ܪܸܡܙܵܐ ܟܲܣܝܵܐ) actively works to drown them while allowing the Hebrews to cross.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܙܵܐ","severity":"info","text":"The term ܪܸܡܙܵܐ (remzā) means 'sign' or 'gesture,' often implying a divine or hidden signal. Here it is personified as an active agent that orchestrates the crossing and drowning.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to Exodus 14:21–29, where the Red Sea is divided and the Egyptians are drowned. Narsai elaborates on the psychological and spiritual blindness of the Egyptians, a common homiletic expansion.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Narsai’s description of the Egyptians as 'foolish' and 'unable to discern' reflects a typological reading common in Syriac exegesis, where the Egyptians represent ignorance and the Hebrews represent faith guided by divine signs.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a narrative pattern: the sign acts, the Egyptians react in confusion, and the Hebrews cross safely. The climax occurs at morning when Moses raises his hand, signaling the waters to return.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܵܘ ܕܲܠܡܵܐ ܠܵܐ ܡܸܬܼܚܲܫܒܼܝܼܢ ܗ̄ܘ̣ܵܘ' (or else they were not considered) is ambiguous: it may mean the Egyptians were not counted as worthy of consideration, or that they were not regarded as having stood at the wonder. The reading taken is that they stood but were dismissed as insignificant."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܛܒܲܥ̣ܘ ܝܲܩܝܼܪܹ̈ܐ ܐܲܝܟ ܐܲܒܼܵܪܵܐ ܒܲܚܛܵܗܲܝ̈ܗܘܿܢ\nܘܠܵܐ ܦܵܫ̣ ܡܸܢܗܘܿܢ ܣܪܝܼܕܼܵܐ ܕܫܲܪܝܼܪ ܕܠܵܐ ܐܸܬܼܚܲܒܲܠ ܀ :ܟܠܗܘܿܢ ܐܸܒܲܕܼܘ ܥܲܠ ܕܲܫܘܹܝܢ ܗ̄ܘ̣ܵܘ ܒܚܲܕܼ ܪܸܥܝܵܢܵܐ\nܠܡܸܚܢܲܩ ܫܲܒܼܪܹ̈ܐ ܕܝܼܣܲܪ̈ܠܵܝܹܐ ܒܡܲܝ̈ܵܐ ܕܢܲܗܪܵܐ ܀ :ܒܢܲܚܬܵܐ ܕܡܲܝܵ̈ܐ ܡܝܼܬܼܘ ܥܵܘܵܠܹ̈ܐ ܕܠܵܐ ܢܸܬܼܥܲܦܘܿܢ\nܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܡܝܼܬܼܘ ܝܲܠܘܼ̈ܕܹܐ ܕܠܵܐ ܥܘܼܦܵܝܵܐ ܀ :ܐܲܟܼܡܵܐ ܕܲܣܥ݂ܲܪܘ ܣܥ݂ܲܪ ܨܹܐܕܲܝܗܘܿܢ ܒܚܲܪ ܟܠܵܐ\nܘܚܘܼܒܼܠܹ̈ܐ ܕܐܲܪܡܝܼܘ ܥܲܠ ܚܲܒܼܪ̈ܲܝܗܘܿܢ ܬܒܲܥ̣ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܀ ܚܙ̣ܵܘ ܥܸܒܼܪ̈ܵܝܹܐ ܠܲܫܠܲܕܲܝ̈ܗܘܿܢ ܒܲܣܦܵܪ ܝܲܡܵܐ ܀ ܘܥܲܗܸܕܼܘ ܐܸܢܘܿܢ ܫ̈ܠܲܕܹܿܐ ܕܥܘܸܠܹ̈ܐ ܕܛܵܦ̣ܘ ܥܲܠ ܢܲܗܪܵܐ ܀ :ܚܕܼܝܼܘ ܘܐܸܬܼܒܲܝܲܐܘ ܒܢܲܝ̈ ܐܲܒܼܪܵܗܵܡ ܒܡܵܪܹܗ ܕܐܲܒܼܪܵܡ\nܕܫܲܡܠܝܼ ܘܲܓܼܡ݂ܲܪ ܡܘܼܠܟܵܢ ܡܸܠܵܘ̈ܗܝ ܕܲܠܘܵܬܼ ܐܲܒܼܪܵܡ ܀ :ܫܲܒܲܚܘ ܘܐܵܘܪܸܒܼܘ ܠܚܹܝܠ ܒܵܪܘܿܝܵܐ ܕܚܲܪܲܪ ܐܸܢܘܿܢ\nܘܗܲܝܡܸܢܘ ܒܲܫܡܹܗ ܘܐܲܚܸܒܼܘ ܘܝܲܩܲܪܘ ܠܡܘܼܫܹܐ ܥܲܒܼܕܹܿܗ ܀","english":"The heavy ones sank like lead in their sins, and not one of them remained, a survivor who was not destroyed. All of them perished on the shore, for they were of one mind to drown the children of Israel in the waters of the river. By the abyss of waters the wicked died without being buried, in that same manner the infants died without lamentation. As they had done, so was done to them in turn, and the destructions they cast upon their companions followed in their hands. The Hebrews saw their corpses on the seashore, and they remembered the corpses of the wicked that floated on the river. They rejoiced and were glad, the sons of Abraham, in the Lord of Abram, that he had completed and fulfilled the promises of his words to Abram. They praised and magnified the power of the Creator who had freed them, and they believed in his name, and they loved and honored Moses, his servant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܛܒܲܥ̣ܘ ܝܲܩܝܼܪܹ̈ܐ ܐܲܝܟ ܐܲܒܼܵܪܵܐ","severity":"info","text":"The phrase 'the heavy ones sank like lead' is a simile for the Egyptians' drowning, emphasizing their weight in sin. The English draft renders 'heavy ones' as a moral descriptor, consistent with the Syriac.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܡܵܪܹܗ ܕܐܲܒܼܪܵܡ","severity":"info","text":"The phrase 'the Lord of Abram' echoes the patriarchal covenant language of Genesis, particularly God's promises to Abram in Gen 12:1-3 and 15:1-21. Narsai links the Exodus deliverance to the fulfillment of these promises.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܘܼܫܹܐ ܥܲܒܼܕܹܿܗ","severity":"info","text":"Calling Moses 'his servant' (i.e., the Creator's servant) reflects Narsai's typological view of Moses as a type of Christ, a common theme in Syriac exegesis. This aligns with the homiletic genre of the work.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܼܝܼܘ ܘܐܸܬܼܒܲܝܲܐܘ","severity":"info","text":"The passage shifts from a narrative of destruction to a communal response of joy and praise, marking a structural climax. The verbs 'rejoiced and were glad' introduce a liturgical doxology typical of Narsai's homilies.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܗܵܘ̇ ܐܸܣܟܹܿܡܵܐ ܕܡܝܼܬܼܘ ܝܲܠܘܼ̈ܕܹܐ","severity":"info","text":"The comparison of the wicked dying without burial to infants dying without lamentation mirrors the Exodus narrative (Exod 14:26-28) and echoes patristic homilies on divine justice, such as those by Ephrem.","cites":[{"key":"ed:dsc-99","label":"source edition: On the Miracles of Moses","url":"https://syriaccorpus.org/99"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܣܪܝܼܕܼܐ (survivor) could be read as a collective or individual; the English draft takes it as singular. The phrase 'in their sins' (ܒܲܚܛܵܗܲܝ̈ܗܘܿܢ) may be metaphorical for moral weight or literal for drowning as punishment."],"confidence":"high","notes":[]}]}